王弼易学的除旧创新
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摘要
自王弼义理派易学崛起,汉代那些宏大的周易象数学体系便轰然倒塌。一位仅有二十四岁生命的青年学子,能创造这样一种学术奇迹,乃因其找到了经典诠释的正确方向。王弼所著《周易略例》,可以视为他进入易学殿宇"登堂入室"的简便路径。其中提出了一些《周易》诠释的重要方法,如(一)"得意忘象"论;(二)"卦者,时也"的时运论;(三)"主爻"说等。将郑玄《周易注》与王弼《周易注》相比较,可以印证李鼎祚"郑则多参天象,王乃全释人事"的判断,两家易学有天壤之别。将王弼《周易注》与宋儒义理派胡瑗、程颐、杨万里等易注相比较,可以明显看到宋代义理派对王弼易学的继承与发展。
With the rise of the meanings-and-principles school initiated by Wang Bi's(226-249)scholarship on the Changes,the elaborate image-numerological system of the Zhou Changes established by Han(206BCE-220CE)scholars abruptly toppled down.The reason that so young a scholar,whose lifespan was only 24 years,could create this kind of academic miracle was because he found a correct hermeneutic approach to the classic.His Zhou yi lüe li(General Remarks on the Zhou Changes)can be regarded as a short-cut to the house of the Yi jing,where he set forth some significant interpretive views,such as"forgetting the images once one gets the ideas","hexagrams are nothing but the expression of timeliness","there is always a ruling line in a hexagram",and so on.Comparing Wang Bi's Zhou yi zhu(Annotations to the Zhou Changes)with Zheng Xuan's(127-200)Zhou yi zhu,we can see that Li Dingzuo's argument that"Zheng tended to make reference of heavenly images whereas Wang purely associated the Changes with human affairs"is tenable—the two schools are in sharp difference.By comparing Wang Bi's Zhou yi zhu with annotations to the Changes by Song(960-1279)Neo-Confucians such as Hu Yuan(993-1059),Cheng Yi(1033-1107),and Yang Wanli(1127-1206),it is evident the Song Confucians had inherited and developed Wang Bi's scholarship on the Changes.
With the rise of the meanings-and-principles school initiated by Wang Bi's(226-249)scholarship on the Changes,the elaborate image-numerological system of the Zhou Changes established by Han(206BCE-220CE)scholars abruptly toppled down.The reason that so young a scholar,whose lifespan was only 24 years,could create this kind of academic miracle was because he found a correct hermeneutic approach to the classic.His Zhou yi lüe li(General Remarks on the Zhou Changes)can be regarded as a short-cut to the house of the Yi jing,where he set forth some significant interpretive views,such as"forgetting the images once one gets the ideas","hexagrams are nothing but the expression of timeliness","there is always a ruling line in a hexagram",and so on.Comparing Wang Bi's Zhou yi zhu(Annotations to the Zhou Changes)with Zheng Xuan's(127-200)Zhou yi zhu,we can see that Li Dingzuo's argument that"Zheng tended to make reference of heavenly images whereas Wang purely associated the Changes with human affairs"is tenable—the two schools are in sharp difference.By comparing Wang Bi's Zhou yi zhu with annotations to the Changes by Song(960-1279)Neo-Confucians such as Hu Yuan(993-1059),Cheng Yi(1033-1107),and Yang Wanli(1127-1206),it is evident the Song Confucians had inherited and developed Wang Bi's scholarship on the Changes.
引文
(1)[宋]陈振孙《直斋书录题解》卷一,上海:上海古籍出版社,1987年,第1页。
(2)[宋]王炎《双溪类稿》卷二十五《读易笔记序》,载文渊阁《四库全书》第1155册,台北:商务印书馆,1986年,第723页。
(3)[魏]王弼注、[唐]孔颖达疏《周易注疏》,上海:上海古籍出版社,1989年,第311页。下引该书仅随文标注书名与页码。
(1)[宋]李纲《李纲全集》卷一三四《释象序》,长沙:岳麓书社,2004年,第1293页。
(2)[宋]李觏《李觏集》卷三《易论第十一》,北京:中华书局,1981年,第47页。
(3)参见姜广辉《“文王演周易”新说》,载《哲学研究》1997年第3期,第64-72页。
(1)[宋]项安世《周易玩辞》卷二,载文渊阁《四库全书》第14册,第260页。
(1)夬卦是一阴五阳之卦,即为独阴之卦,当以上六谓主爻。但此主爻犹如“众矢之的”,盖五阳爻代表君子,欲共同决去上六之小人。而五阳爻中则以九五为主导,是为“夬主”。
(1)[宋]俞琰《读易举要》卷四,载文渊阁《四库全书》第21册,第459页。
(2)[宋]王应麟《周易郑康成注》,载文渊阁《四库全书》第7册,第132页。
(3)[宋]王应麟《周易郑康成注》,载文渊阁《四库全书》第7册,第135-136页。
(1)[唐]李鼎祚《周易集解》,成都:巴蜀书社,1991年,第2页。
(2)[明]董斯张《广博物志》卷二十六,载文渊阁《四库全书》第981册,第7页。
(3)[宋]胡瑗《周易口义》卷二,载文渊阁《四库全书》第8册,第228页。
(4)[宋]程颢、程颐《二程集》第三册,北京:中华书局,1981年,第740页。
(5)[宋]杨万里《诚斋易传》卷三,载文渊阁《四库全书》第14册,第546页。
(1)[宋]胡瑗《周易口义》卷五,载文渊阁《四库全书》第8册,第309页。
(2)[宋]程颢、程颐《二程集》第三册,第846-848页。
(2)[宋]王炎《双溪类稿》卷二十五《读易笔记序》,载文渊阁《四库全书》第1155册,台北:商务印书馆,1986年,第723页。
(3)[魏]王弼注、[唐]孔颖达疏《周易注疏》,上海:上海古籍出版社,1989年,第311页。下引该书仅随文标注书名与页码。
(1)[宋]李纲《李纲全集》卷一三四《释象序》,长沙:岳麓书社,2004年,第1293页。
(2)[宋]李觏《李觏集》卷三《易论第十一》,北京:中华书局,1981年,第47页。
(3)参见姜广辉《“文王演周易”新说》,载《哲学研究》1997年第3期,第64-72页。
(1)[宋]项安世《周易玩辞》卷二,载文渊阁《四库全书》第14册,第260页。
(1)夬卦是一阴五阳之卦,即为独阴之卦,当以上六谓主爻。但此主爻犹如“众矢之的”,盖五阳爻代表君子,欲共同决去上六之小人。而五阳爻中则以九五为主导,是为“夬主”。
(1)[宋]俞琰《读易举要》卷四,载文渊阁《四库全书》第21册,第459页。
(2)[宋]王应麟《周易郑康成注》,载文渊阁《四库全书》第7册,第132页。
(3)[宋]王应麟《周易郑康成注》,载文渊阁《四库全书》第7册,第135-136页。
(1)[唐]李鼎祚《周易集解》,成都:巴蜀书社,1991年,第2页。
(2)[明]董斯张《广博物志》卷二十六,载文渊阁《四库全书》第981册,第7页。
(3)[宋]胡瑗《周易口义》卷二,载文渊阁《四库全书》第8册,第228页。
(4)[宋]程颢、程颐《二程集》第三册,北京:中华书局,1981年,第740页。
(5)[宋]杨万里《诚斋易传》卷三,载文渊阁《四库全书》第14册,第546页。
(1)[宋]胡瑗《周易口义》卷五,载文渊阁《四库全书》第8册,第309页。
(2)[宋]程颢、程颐《二程集》第三册,第846-848页。