「即心即易，心易圓融」—劉宗周「心易」哲學思想探賾

Xin Is the Foundation of Yi, and Yi Is to Display Xin: An Analysis of Liu Zongzhou's "Xin Yi" Philosophy

10.6351/BICLP.201103.0253

張瑞濤(Rui-Tao Zhang)

劉宗周 ； 心 ； 《易》 ； 心學易 ； Liu Zongzhou ； xin ； Yi ； "Xin Xue Yi"

中國文哲研究集刊

38期（2011 / 03 / 01）

251 - 297

繁體中文

劉宗周（ 1578－1645）因《人譜》而有《讀易圖說》、〈易衍〉和《周易古文鈔》之撰著，因其「心學」而構架其《易》學哲學，彰顯出「即心即易，心易圓融」的「心易」哲學思想特徵。一方面，「以心解易，即心是易」。其一，易道居於聖人之一心，聖人之心即是「生生」之道體，由此可言「心外無道」、「心外無易」；其二，聖人善學天地，《易》為其階，聖人以一心印證天地之理，即心是《易》，《易》卦之象、爻體現了聖人之「心」；其三，聖人畫卦，以類萬物之情，聖人由「一」畫而作卦撰《易》，彰顯了「太極」、「兩儀」、「四象」、「八卦」、「六十四卦」生生不息之義。另一方面，「易以明心，心由易顯」。其一，「人心妙有，生生不已」，其本質便是「無極而太極」，是「生生之道」之顯現；其二，「先天後天，中和一體」，陰陽「順逆相生」，天道與地道統合，「先天」與「後天」打合，由此可推知「四德」與「四氣」是「中和一體」。自體而言，「心易」圓融，一體無礙；自用而言，君子用易，「《易》為君子謀，我心自治」：一方面，君子「尊心以神」，從而知微知彰；另一方面，君子「以變為要」，故能遷善改過。蕺山《易》學在心學視閾中展開，「心外無易」，要體思《易》道之精妙，須透視《易》所涵蘊之「心」，離「心」無《易》。同時，「心」體無處不在、無所不顯，《易》成為「心」「生生之道」得以彰顯的必然進程，學《易》用《易》便能彰明「心體」。

The Yi-ology of Liu Zongzhou (1578 -164 5), which is derived from the philosophy of heart/mind (xin) of the Renpu, represents the philosophy of the ”Yi jing” through the study of the heart/mind. On the one hand, Liu Zongzhou considered that the heart/mind can be equated with Yi changes, and he illustrated Yi changes with the heart/mind. Firstly, the sages brought about Yi-ology to propagate the truth with the He tu and the Luo shu diagrams as foundations. The way of heaven was based on the Yi-ology stemming from the He tu scheme. The way of earth was based on the Luo shu configuration. Secondly, the sages created the Eight Trigrams with the heart/mind according to the study of the ”Yi jing”. They kept the Dao of Yi changes in mind, studied the laws of nature with the assistance of Yi-ology, and created the Eight Trigrams to simulate all things and situations on the earth. On the other hand, Liu Zongzhou also suggested that Yi changes could cast light on the heart/mind. Firstly, the surface representations are often in contrast to the real heart. The heart/mind will manifest these representations of itself, and is always there. That is to say, ”the mutual reinforcement and neutralization of each other” is consistent with the idea that ”the great ultimate (Taiji) is in itself since there is no other organizing pole.” Secondly, the transcendental and the realistic are the same in the end. In other words, yin and yang are born as two opposing principles in nature with the purpose of unifying the way of heaven and the way of earth, the innate and the acquired. Then, the four virtues and the four qi could be balanced and integrated together. The Yi-ology of Liu Zongzhou proposes the idea of the integration of body and spirit, and Yi is the instrument according to which one becomes a profound person. The personalities of people with noble characters will be manifested when Yi is applied. People with noble characters value the heart/mind with divine respect and thus they see how things will develop from their first small beginnings. They attach importance to variations in order to reform and mend their ways to become good.

1. 丁智榮(2003)。賈誼新書譯注。哈爾濱:黑龍江人民出版社。
2. 朱伯崑(2009)。易學哲學史。北京:崑崙出版社。
3. 朱熹(1996)。朱熹集。成都:四川教育出版社。
4. 朱熹、廖名春點校(2009)。周易本義。北京:中華書局。
5. 朱熹、黎靖德編(1986)。朱子語類。北京:中華書局。
6. 李明輝(2001)。劉蕺山對朱子理氣論的批判。漢學研究，19(2)，1-32。
7. 周敦頤(2008)。周敦頤集。北京:中華書局。
8. 邵雍、黃畿注、衛紹生校理 (1993)。皇極經世書。鄭州:中州古籍出版社。
9. 金景芳、呂紹剛(2005)。周易全解。上海:上海古籍出版社。
10. 胡渭、鄭萬耕點校(2008)。易圖明辨。北京:中華書局。
11. 張立文(2001)。朱熹思想研究。北京:中國社會科學出版社。
12. 張立文(2002)。宋明理學研究。北京:人民出版社。
13. 張立文(2002)。中國哲學邏輯結構論。北京:中國社會科學出版社。
14. 張瑞濤(2011)。劉蕺山《人譜‧人極圖》釋義。齊魯學刊，2011(5)，15-19。
15. 張瑞濤(2011)。一體圓融，和合無礙—劉蕺山《人譜》工夫哲學探賾。人文雜誌，2011(5)，15-26。
16. 張雙棣(1997)。淮南子校譯。北京:北京大學出版社。
17. 陳永革(2007)。儒學名臣—劉宗周傳。杭州:浙江人民出版社。
18. 陳鼓應、趙建偉(2005)。周易今注今譯。北京:商務印書館。
19. 勞思光(2006)。新編中國哲學史。桂林:廣西師範大學出版社。
20. 楊慶中(2005)。周易經傳研究。北京:商務印書館。
21. 趙亮(2010)。碩士論文(碩士論文)。濟南，山東大學。
22. 劉玉建(2005)。《周易正義》導讀。濟南:齊魯書社。
23. 劉宗周、吳光編(2007)。劉宗周全集。杭州:浙江古籍出版社。

1. 羅聖堡(2015)。黃宗羲《易學象數論》的學術背景及論辨特色。中國文學研究，39，129-180。
2. 張瑞濤(2013)。劉宗周《圖》《書》易學思想管窺。哲學與文化，40(11)，123-143。