文档介绍：《周易·复卦》初爻的诠释进路
摘要:儒道释对《周易·复卦》的特殊关注,集中在用复卦初爻“一阳来复”表征的“天地之心”上。复见天地之心即复人之本心的认知模式,鲜明体现了中国文化内在超越的特质,奠定了中国文化发展的基调。从对复卦不断翻新的诠解中,可以看出儒道释三教由差异到会通的过程。儒道释异中之同在都用复的方法论;但各自所推崇的本体内容却有层次上的差异:儒家是复性;道家是复命;佛家是复其真如本源心,此为同中之异。
关键词:复见天心;一阳来复;反本复命;体用一如
Approaches to the interpretations of the initial line of the hexagram Fu in Zhouyi
Abstract: Special attentions had been paid in Confucianism, Daoism, and Buddhism to the implications of the initial line of the hexagram Fu(Return), in which one Yang symbolizes the core mind of heaven and earth, in Zhouyi. In Fu, to see the mind of heaven and earth is to return to the original state of human mind. This cognitive style embodies the characteristic of immanent transcendence of Chinese philosophy and established a keynote for the development of Chinese culture. In later constant refreshed interpretations of the hexagram Fu, we can see the process from conflict to syncretism among Confucianism, Daoism, and Buddhism. mon in differences in understanding the connotations of the line among Confucianism, Daoism, and Buddhism is that they all use the same method of returning. But the understandings among them differ in levels of noumenon. Confucianism upholds returning to the native goodness of human nature, Daoism to the o
riginal life, and Buddhism to the most original state of mind.
Key words: see the mind of heaven in Fu; one Yang returning; returning to the original life; oneness of substance and function.
复卦在《周易》中极具特殊地位。刘子翚云:“复卦易之门户也,入室者必自户始,学易者必自复始”。(刘子翚《圣传论·颜子》,《四库全书·集部·别集类》。刘子翚所作《复斋铭》云:“大易之旨,微妙难诠;善学易者,以复为先。……视而知复,不蚀其明;听而知复,不流于声;言而知复,匪易匪轻;动而知复,悔吝不生。”(《屏山集》卷一)他所阐发的复卦初爻“不远复”的思想,对朱熹有深刻的影响。参阅陈来:《朱子哲学研究》,上海:华东师范大学出版社,2000年版,第26页。)冯友兰先生指出:《易传·序卦传》“运用‘复’的概念,解释了六十四卦的顺序安排”(第148页)[1]。“一切事物皆始于复。《易传》认此为宇宙之秘密。”(第77页)[2]《周易》的命名也可用周而复始的观念来解释(尚秉和力证此说:“周者,易之理。十二消息卦,周也;元亨利贞,周也;大明终始,六位时成,周也;彖传分释元亨利贞既毕,又曰首出庶物,即贞下启元也,周也;古圣人之卦气图,起中孚终颐,周也;此其理惟杨子云识之最深。《太玄》以中拟《中孚》,以周拟《复》,终以养拟《颐》,其次序与卦气图丝毫不紊。
……循环往来,无一非周之理。”(尚秉和:《周易尚氏学》,北京:中华书局,1980年版,第2页。)可见《周易》之名亦指