程、朱「復其見天地之心乎」說研究

A Study on Cheng-Zhu's Theory of "to See the Heart of the World Again"

10.29653/LS.200612.0004

林世榮(Shi-Rong Lin)

伊川 ； 朱子 ； 王弼 ； 復其見天地之心乎 ； 反本 ； 無 ； Yi Chuan ； Zi Zhu ； Bi Wang ； to see the heart of the world again ； back to the origin ； Non-being

鵝湖學誌

37期（2006 / 12 / 01）

107 - 143

繁體中文

伊川對王弼《周易注》頗為讚賞，並服膺之，以其廓清漢《易》象數浮濫之說，首標以義理說《易》之幟。但伊川亦非一味因襲，其對《周易注》並不完全滿意，認為王弼縱能不言漢《易》象數，而歸之以義理，亦是不會讀《易》，蓋其以老、莊道家解之，已背離孔子贊《易》之意。而其畢生心血所聚之《易傳》，實即針對王注而加以廓清之功。王弼以老莊玄理入《易》，伊川則歸之孔孟性理之學，尤於儒道之別最關鍵處，伊川仍堅守孔孟立埸。朱子《周易本義》繼《易傳》而作，亦與伊川同一立場，對於儒道之分時加是正。本文即以復卦〈彖傳〉「復其見天地之心乎」一語為主，從而對比伊川、朱子與王弼之異同，而於歷代諸儒相關之說亦予採及。伊川認為先儒於復卦之說皆非恰解，更不能識得「復其見天地之心乎」之意。尤其王弼以《老》解《易》，以道家之「無」為言，縱其以反本解復，以所反之本為心，於字句上之解釋皆無不可；但其於方向上則為道家一派，實已偏差，盡喪《大易》生生不息之意，而與儒家洵不相應。故伊川力矯其非，而朱子則加以推波助瀾。然亦不可因程朱並稱，即謂兩者皆同，而無異也。朱子雖盛讚《易傳》義理精備，唯以其不言象數為不足，故《本義》一以卜筮為主，頗言象數，冀補其闕。從而益可知，學術之分合，同中有異，異中有同，未可一概而論，而須仔細比對，其同其異，自當彰顯無遺。

Yi Chuan appreciated Bi Wang's Interpretation of Zhou Yi and believed in it, because of his clearing the Yi's overflowing wordings about image-number of Han Dynasty. But Yi Chuan was not habitually to follow the conventions and traditions and was not satisfied with Interpretation of Zhou Yi completely too. He thought that even Bi Wang could not interpret image-number of Yi of Han Dynasty but classified it to logic and principles that meant that he couldn't read Yi, with Taoist-Chuang's theory to annotate Yi that had already deviated from the Confucius' idea to admire Yi. His whole life strenuous effort gathered in Yi Chuan, aiming at Bi Wang's Interpretation of Zhou Yi, in addition to clean up his idea. Bi Wang with Taoist-Chuang's metaphysics to interpret Yi, but Yi Chuan classifying it with Confucius-Mencius's theory of nature. Especially between the difference of Confucianist and Taoist, Yi Chuan still stick to the stance of Confucius-Mencius. Zi Zhu's Zhou Yi Ben Yi wrote after Yi Chuan's Yi Chuan and had the same stance with Yi Chuan. With regard to the difference of Confucianist and Taoist He usually approved.This text namely with the phrase ”to see the heart of the world again” of Fu Symbol of Tuan Chuan to the first place, thus contrasted the difference and similarity among Yi Chuan, Zi Zhu and Bi Wang, and then I adopted many kinds of Confucianists' relative wordings of all the past dynasties. Yi Chuan thought that preconfucianists' interpretations not so good and even couldn't know the idea of ”to see the heart of the world again”. Particularly Bi Wang with Taoist to interpret Yi, with Taoist ”Non-being” to annotate Yi, even with ”back to the origin” to interpret Fu Symbol with back to the origin as heart, in the hermeneutic phrase t that was workable; but in direction it was the school of Taoist, actually already deviated, couldn't got the idea of birth eternity of Great Yi and couldn't correspond with the Confucianism. Yi Chuan made an effort to proved his wrong and Zi Zhu incited again.However we couldn't say that they had the same idea because of Cheng-Zhu we had put it side by side. Though Zi Zhu appreciated the idea of Yi Chuan very much, only the shortage was he didn't talk about image-number, so Ben Yi on regarding divination as principle to hope to repair its fault. Thus we knew in the aspect of learning's dividing and combining, in the similarity we could find the difference, in the difference we could find the similarity, and then we must be careful to contrast it that the difference and the similarity could show entirely.

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