不少人談起《周易》，總會敬而遠之。不懂的，會認為是風水術數，玄之又玄的東西；略懂的，會認為是難澀難懂，遠離生活的學術。這些觀點，無疑是對《周易》的誤解，源於缺乏認識與未能融會貫通。
誠然，有不少人學習《周易》，只為了預測命運的吉凶禍福，實在可惜！殊不知占筮只是《周易》的原始形式，而不是其精粹所在。事實上，在經歷孔子及其門人的研究與整理，《周易》頓成一門結合哲理與人生的大學問，不但能揭示事物的變化規律，更能掌握箇中發展及成敗得失。荀子提出「善為易者不占」，正是點明善於《周易》哲理的人不用占筮。這種統一宇宙觀與人生觀的智慧，稱為「天人之學」。
《周易》是「群經之首」，乃歷世指導人生的天書。如果我們將六十四卦視作六十四種人生場景，每一卦便是揭示每個場景順逆得失之理，如《蒙》卦在於揭示「教育之道」；《家人》卦在於揭示「治家之道」；《臨》卦在揭示「管治之道」⋯⋯這些智慧，總能讓我們好好把握命運。面對困難疑惑，《周易》的哲理更是解難與解憂的良方。無論你喜不喜歡，於人生中總會經歷這些場景，早日領悟相關的人生智慧，便能自我轉化人生的順逆得失。
古往今來，以哲人之智慧指導人生，正是解憂紓困的不二法門。這種精神與形式，正是現代「哲學諮詢」的本質，推而廣之，更是能提昇身心靈境界的修行。其實，大多數人生問題的根源，非並「病態」或「疾病」，而是價值信念的問題，是意義思維的問題。只要審視思考，反省信念，重整人生觀與價值觀，不少生命的問題便可迎刃而解。《周易》的哲理，正是中國哲學中最適合用作「哲學諮詢」的智慧。
機緣之下認識林彤優，欣賞其助人之本願，深感《易圖思》的理念別具意義，遂答允撰寫六十四卦的人生哲思，望能略盡綿力助人紓壓解憂，甚或啟迪人生。每卦文字雖短，惟既要忠於原文的卦義與卦德，也要顧及大眾閱讀的口味，寫作過程也教人費煞思量。惟望日後《易圖思》之出版，能令有緣人於填色的過程中靜心，在閱讀繪畫者的心路歷程中尋找趣味，在理解每一卦的人生感悟中獲得啟發。如此，則於願足矣！
問題1：《易經》是一本甚麼性質的書?
《易經》的原始形式，是一本用來占筮的書。可是，經過聖賢如周文王和孔子等人的修訂，為其加入具哲理的文辭以及哲學思維，《易經》遂變成一部兼具「自然哲學」與「道德哲學」的書「群經之首」。自始，世人便能理解及掌握宇宙的法則以及人事物變化的規律。故此，不以哲學的角度認識及理解《易經》，便容易淪為原始占筮的模式，未能領略《易經》的真諦。
問題2：我們應如何理解《易經》卦爻辭中吉凶的判斷？
我們應該學習以正確的哲學角度認識《易經》的吉凶判斷。所謂「吉凶」，於原始占筮的觀念中，只有好與壞的單純判斷。惟這種簡單二分的想法，不會為人生帶來智慧，反而會局限人的心智，讓人沉溺於迷信之中。
要正確理解吉凶，便須明白吉凶的判定，源於古人的累積大量經驗與數據，同時蘊涵他們的人生觀。當我們審視人事物的發展與結果時，會掌握一些規律，正如從大數據中歸納出發展好或壞的條件與因素。所謂吉凶，指的是狀態、形勢與環境的順逆，即「有利的條件」與「不利的條件」。然而，於人事上，條件有利與否跟個人抱的「心態」、「思維」與「言行」有莫大的關係。故此，《易經》的哲理教曉我們，條件的好壞只是一種趨勢或可能性，我們的心念與言行才是決定吉凶的關鍵。
香港中文大學哲學系及香港大學專業進修學院兼任講師
謝世杰博士
Philosophy and life
Dr. Alfred Tse Sai Kit
Adjunct Lecturer, Department of Philosophy, The Chinese University of Hong Kong and HKU Space
Many people always try to stay away when talking about Zhouyi’s interpretation (周易). If not fully understood, many often relate it to fung-shui, and or esoteric metaphysics. If acquainted with some knowledge, it is still thought to be too difficult to grasp and a subject considered beyond common study. These misconceptions of the philosophy of the I Ching stems from a lack of understanding and not knowing how to integrate into our daily life.
It is true that many people have learned I Ching or Yijing (Book of Changes) only for fortune telling which is a pity! Although the oracle divination might be one part of the origins of Zhouyi’s interpretation (周易) for those who are enlightened by Zhouyi’s interpretation (周易) , it is not its true essence. In fact, only after research and editing by Confucius and his disciples, the “Book of Changes” has become a profound wisdom that combines philosophy and life. It not only reveals the laws of changes in nature and matters, but also masters the success and failure within the developmental process. Chuang Tze (荀子) contended that “one would reject divination if knowledgeable of the I Ching", a common insight for those who are enlightened by Zhouyi’s interpretation (周易). This kind of unified cosmology and wisdom of life is called “the study of Man and Nature”.
I Ching is the “prime of all classics”, and it is the Imperial Edicts that guides life. If we regard sixty-four hexagrams as sixty-four types of life scenarios, each one is to reveal the truth and failure of each scene. For example, “Youthful Folly” is to reveal the way of education; “Family” is to reveal the way to rule / govern / manage the family; “Approach” reveals the wisdom of the way of governance, which always allows us to grasp the fate. In the face of difficulties and doubts, the philosophy of “Book of Changes” provides philosophical guidance to adverting solutions. Like it or not, we will always experience these scenes in our lives. The sooner we realise relevance in the practical life wisdom will enable us to transform adversities and loss into gains.
Throughout the ages, philosophic wisdoms give guidance to solve problems of human’s worries and sorrow. This kind of spirit and form is the essence of modern “philosophical consultation”. It is widely used to enhance the practice of the body, mind, and soul. In fact, the root cause of most life obstacles is not “pathological” or “illness”, it is rather value belief, in question, it is the mode of thinking. If we examine and reflect, introspect, and reshape our outlooks on life and its values, many life issues can be resolved. It is exactly wisdoms provided by Zhouyi (周易); amongst Chinese philosophy that is most appropriate for “philosophical consultation”.
Having met Lissa Lam coincidentally, appreciate her wish to help others, and feel deeply touched by the concept of “易圖思mInd CHangING“. I then agreed to write sixty-four hexagrams philosophical explanation in modern Chinese as per request in hopes to help people relieve their miseries and possibly enlighten. Although the text is short, but it takes careful contemplation in how best to keep its original meaning and virtue that is easily understood by most. It is hoped that publication of “易圖思mInd CHangING” coloring book as a meaningful wisdom learning text combined with coloring as mindful practice. Find interest in reading artists’ reflective yet creative interpretation journey, and gain inspiration from understanding the life insights of each hexagram. So, my wish fulfilled!
Question 1: What kind of book is “I Ching"?
The original form of “I Ching" was a book used for divination. However, after revisions by sages such as King Wen of the Zhou Dynasty and Confucius, they added philosophical rhetoric and thoughts. “I Ching” became a book with both “law of nature" and “moral values” philosophy which is “prime of all Chinese ancient scriptures" as practical philosophy. Since its conception, the world can better understand and master the laws of the universe and the laws of the changes of people and things. Therefore, if one is not familiar and understand the “Book of Changes” from a philosophical perspective will easily fall into the primitive divination model and fail to appreciate the true meaning of the “Book of Changes”.
Question 2: How should we understand the judgment of good and bad in the hexagrams and lines of the “I Ching”?
We should learn to understand the good and bad judgements of the “I Ching” from a correct philosophical perspective. The so-called “good or bad’ fortune in the original concept of divination is only a simple judgement. This simple and dichotomous idea does not bring practical wisdom to life. Instead, it will only limit people’s minds and make them indulge in superstition.
To correctly understand good and bad, we must understand the judgment? of good and bad usually stems from the accumulation of a lot of experience and data of the ancients, and at the same time implies their outlook on life. When we examine the development and results of people and things, we may grasp some laws of ‘Change’ in the universe just as we can summarize the conditions and factors for good or bad development from big data. The so-called good and bad refer to the pros and cons of the transitory state, situation, and environment to describe both “favorable conditions" and “unfavorable conditions." However, in terms of personnel, whether the conditions are favorable or not has a lot to do with the “mentality", “thinking" and “words and deeds" of the individual. Therefore, the philosophy of the “I Ching" teaches us that the quality of conditions is only a trend or possibility, and our thoughts, words and deeds are the key to good or bad outcomes.
Dr. Alex Lo Kit Hung
Senior Lecturer, Department of Philosophy, The Chinese University of Hong Kong
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易圖思靜觀著色畫册 