论卫元嵩《元包》对《周易》的承袭与发挥
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摘要
《元包》沿用《周易》的卦象、卦名,其卦序则是以《京氏易传》八宫卦为基础并结合"老少仲孟"的原则而形成。《元包》中的《传》,主要融合了《周易》的《彖传》与《大象传》。《元包》遵循"观象系辞"的言说方式,其取象所用之字虽生僻,但性质与《周易》无异。尽管漏洞颇多,《元包》仿照《周易》筮法也制定出一套自己的运蓍卜筮方法。《元包》的思想并未超出《周易》的范围,同时也融入了西汉以来许多流行的观念,如京氏《易》的五行八卦说、气思想等。另外,卫元嵩还通过宣扬公羊学的文质之说来表达他期盼政治统一、天下太平的愿望。《元包》在学术水准上虽远逊于《周易》,但它的存在对于丰富易学史研究及了解南北朝学术思想有所助益。
The Yuanbao composed by Wei Yuansong(fl. 567) also made use of the images and hexagram names of the Zhou yi, while its permutation of the hexagrams was based on Jing Fang's(77-37 BCE) eight-palace permutation of the hexagrams but adopted the order of parent-youngest child-mid child-eldest child. Its Zhuan(Commentaries) mainly combined the Tuan(Commentary on the Judgments) and Daxiang zhuan(Big Image Commentary) of the Zhou yi. Besides, the Yuanbao also adopted the mode of "attaching statements through observing images." Although the characters based on the images it takes are rarely-used, their qualities are not different from that of the Zhou yi. Modeled on the Zhou yi, Wei Yuansong also created a set of method of divination by yarrow stalks in spite of the fact that his method contains many loopholes. Although lots of thoughts in the Yuanbao are not out of the range of the Zhou yi, it also assimilated some theories such as the gua-qi theory(equating trigrams and hexagrams with the Five Agents and seasonal points) popular from the Western Han dynasty(206 BCE-8 CE) onward into its system. In addition,Wei Yuansong expressed his political aspiration for an unified and peaceful country by advocating simplicity and plain, an influential historical viewpoint derived from Gongyang's Commentary on the Spring and Autumn Annals. Although the academic level of the Yuanbao is much inferior to the Zhou yi, its existence enriched the history of Changes scholarship and will be helpful for us to know the academic thoughts of the Six Dynasties(222-589).
The Yuanbao composed by Wei Yuansong(fl. 567) also made use of the images and hexagram names of the Zhou yi, while its permutation of the hexagrams was based on Jing Fang's(77-37 BCE) eight-palace permutation of the hexagrams but adopted the order of parent-youngest child-mid child-eldest child. Its Zhuan(Commentaries) mainly combined the Tuan(Commentary on the Judgments) and Daxiang zhuan(Big Image Commentary) of the Zhou yi. Besides, the Yuanbao also adopted the mode of "attaching statements through observing images." Although the characters based on the images it takes are rarely-used, their qualities are not different from that of the Zhou yi. Modeled on the Zhou yi, Wei Yuansong also created a set of method of divination by yarrow stalks in spite of the fact that his method contains many loopholes. Although lots of thoughts in the Yuanbao are not out of the range of the Zhou yi, it also assimilated some theories such as the gua-qi theory(equating trigrams and hexagrams with the Five Agents and seasonal points) popular from the Western Han dynasty(206 BCE-8 CE) onward into its system. In addition,Wei Yuansong expressed his political aspiration for an unified and peaceful country by advocating simplicity and plain, an influential historical viewpoint derived from Gongyang's Commentary on the Spring and Autumn Annals. Although the academic level of the Yuanbao is much inferior to the Zhou yi, its existence enriched the history of Changes scholarship and will be helpful for us to know the academic thoughts of the Six Dynasties(222-589).
引文
① [北周]卫元嵩《元包经传》,载《景印文渊阁四库全书》第803册,台北:台湾商务印书馆,1986年,第241页。下引该书,仅随文标注书名与页码。
② [清]孙诒让《周礼正义》,第1932页。
(1)[汉]郑玄注[唐]孔颖达疏《礼记正义·礼运第九》卷二十一,载《十三经注疏》,北京:中华书局,2009年,第3064页。
(2)按,卫元嵩所谓不可过之“大衍之数”乃“天地之数五十有五”。
(3)[宋]张行成《元包数总义》,载《景印文渊阁四库全书》第803册,第253页。
(4)汪显超《〈元包〉筮法论》,载《古易筮法研究》,合肥:黄山书社,2002年,第348-349页。
(5)[清]黄宗羲《易学象数论》,北京:中华书局,2010年,第175页。
(6)按,详考《元包》八卦之德及六十四卦之义,其每卦仍恪守《周易》中的卦义。以“孟阳第八”为例,此节八卦分别为震、豫、解、恒、升、井、大过、随。震,动也,“龖之赫,霆之砉。悚忪忪,骇悚悚”。豫,乐也,“驷驫驫,辇轰轰。咏歌奏和,雷奋龙行”。恒,久也,“阴阳胥媲,可以久也。雷风胥激,可以久也”。井,“机联联,组牵牵。罙厥皿,跻厥囦”,入井取水之状。大过,“娣越娰,媢陵姊”,皆越礼失节。随,“男有嫡,入而归妇也;女有■,出而从夫也”,男女相随之理。他皆类此。
(7)[宋]张行成《元包数总义》,第253页。
(8)[宋]司马光《太玄集注》,北京:中华书局,1998年,第214页。
(9)按,《论语·雍也》曰:“质胜文则野,文胜质则史。文质彬彬,然后君子。”此说与历史观毫无关联。
(10)牟钟鉴《南北朝经学述评》,载《孔子研究》1987年第3期。
(11)[清]章学诚《文史通义》卷一《经解中》,上海:上海古籍出版社,2015年,第30页。
(12)吕思勉《吕思勉史学四种·易教上》,芜湖:安徽师范大学出版社,2014年,第145页。
② [清]孙诒让《周礼正义》,第1932页。
(1)[汉]郑玄注[唐]孔颖达疏《礼记正义·礼运第九》卷二十一,载《十三经注疏》,北京:中华书局,2009年,第3064页。
(2)按,卫元嵩所谓不可过之“大衍之数”乃“天地之数五十有五”。
(3)[宋]张行成《元包数总义》,载《景印文渊阁四库全书》第803册,第253页。
(4)汪显超《〈元包〉筮法论》,载《古易筮法研究》,合肥:黄山书社,2002年,第348-349页。
(5)[清]黄宗羲《易学象数论》,北京:中华书局,2010年,第175页。
(6)按,详考《元包》八卦之德及六十四卦之义,其每卦仍恪守《周易》中的卦义。以“孟阳第八”为例,此节八卦分别为震、豫、解、恒、升、井、大过、随。震,动也,“龖之赫,霆之砉。悚忪忪,骇悚悚”。豫,乐也,“驷驫驫,辇轰轰。咏歌奏和,雷奋龙行”。恒,久也,“阴阳胥媲,可以久也。雷风胥激,可以久也”。井,“机联联,组牵牵。罙厥皿,跻厥囦”,入井取水之状。大过,“娣越娰,媢陵姊”,皆越礼失节。随,“男有嫡,入而归妇也;女有■,出而从夫也”,男女相随之理。他皆类此。
(7)[宋]张行成《元包数总义》,第253页。
(8)[宋]司马光《太玄集注》,北京:中华书局,1998年,第214页。
(9)按,《论语·雍也》曰:“质胜文则野,文胜质则史。文质彬彬,然后君子。”此说与历史观毫无关联。
(10)牟钟鉴《南北朝经学述评》,载《孔子研究》1987年第3期。
(11)[清]章学诚《文史通义》卷一《经解中》,上海:上海古籍出版社,2015年,第30页。
(12)吕思勉《吕思勉史学四种·易教上》,芜湖:安徽师范大学出版社,2014年,第145页。