論虛無之理與有物之境──孔穎達《周易正義》道論研究

Abstract

摘要 以經典注疏的方式進行哲學概念或者哲學體系的建構，在王弼（公元226年-249年）之時已然開啟，他在「以無為本」的核心思想下，詮解《周易》時，明顯地提出「執一統眾」、「得意忘象」、「卦主」、「復本」等說來建立他個人的哲學體系，使人能藉由他的思想體系而對其所注解的《周易》得到整體的理解與把握。孔穎達（公元574年-648年）宗本王弼，身為王注的詮釋者，他到底提出甚麼樣的理論，才能從疏不破注的框架中，開展出屬於自己的易學概念與哲學思維呢？ 從對《周易正義》的詮解精神與思想特質來看，要把握孔疏最具代表性的議題，本論文以為「道論」是全書的支點，所有的虛無之理與有物之境、無心的非對性，聖人的無心而有跡以及對後世的影響，幾乎都是依循這個致思的理路而來。《周易正義》最核心的思想是「易理備包有無」，亦即道本身包含兩個面向，一個是對本體、本源的探尋，一個是對現實生活世界的關切。孔疏主張「虛無之理，必因於有物之境」，認為宇宙間不存在著空理，凡所有的理都同時具存於「實象」當中，此實象並不是意指具體的實物，而是指一切可以感知的事物。 因此，強調虛無之理是在有物之境的情況下方得以展開，於是，在「兼賅有無」的道論中，孔疏更堅持易理唯在於有，作《易》者是為了垂教而來，處處在仁功的顯發中豁開道體的實存，表明「道」是「有之道」，「器」是「有之器」，與王弼一樣出入儒、道，也主張體不離用，但孔疏重視的不是攝用歸體；反之，道體皆是為了人倫政教的合理化而存在，故在借自然之象以明人事之理的路徑下，《周易正義》邁往了儒家的倫理向度，表達極為深切的人文關懷。 本論文的各個章節的論述都是從「道論」這個支點出發，全文共分六章，第一章說明研究旨趣、文獻探討及研究方法。第二章從儒、道兼融的視域及象數、義理兼重的詮釋原則，曲盡孔疏天道、人道的詮釋思想及取象、取義體例運用之神妙，藉此說明孔疏對於道論的易學詮釋有其創新之見。第三章則從虛無之理與有物之境二個方向論道，為了避免落入玄虛，在太虛議題上同時開出萬物變化的本理及其氣化流行與生成的兩個面向。除了肯認萬物之理為宇宙本原之面向以外，孔疏在有物之境上也時時以「器有」之「仁功」來表示虛無之理的存在，並以「理、象、用」的結構來體現「有無義」、「體用義」的整全義。第四章則從無心的非對性來把握實有層面的人事作為。無心者，無心於無，無心於有，連無心也要無心，在非一非兩的「自然自爾」下，把道家的「無為」與儒家「倫理」在心的無對性當中自然而然地融成渾化之境，使「無為」的「為」足以做到物我齊致、體物無遺。第五章論聖人者，處於天人中介，不違天理又不逆物情，以「心無而跡有」的方式成就普施恩澤、各正性命的崇德廣業。第六章則點出孔疏道論對後世的影響及其歷史地位。 關鍵詞：孔穎達、《周易正義》、道論、虛無之理、有物之境、無心、非對性

Abstract Constructing a philosophical system through performing exegesis on the classics was initiated by Wang Bi(C.E. 226-249). When interpreting The Book of Changes, Wang Bi propounds distinguishing ideas: holding the one to unify the masses, grasping the meaning beyond the hexagram symbols, returning to the origin wu(無), and the Gua-zhu theory to construct his philosophy. Based on Wang’s exegesis, Kong Yingda(C.E. 574-648) creates his own Yi-ology and accomplishes the exegesis Zhouyi Zhengyi. The most representative part of Zhouyi Zhengyi is its theory of Tao, which is the main concern of this thesis. The core concept of the Tao theory is that the Yi-principle contains both substance and principium. Tao takes on two dimensions: the pursuit of the principium, and the concern for real life. In Kong’s belief, the principle of the void is derived from the physical world. The Yi-principle is not empty modality. Every principle exists in concrete symbols, whereas the concrete symbols do not merely refer to objects, but all perceptible things. Therefore, Kong Yingda stresses that the Yi-principle relies on substances. The Book of Changes was composed for the purpose of moral instruction, indicating that Tao fully manifests itself in its this-worldly function. This demonstrates Kong’s belief in essence-function unity, a conviction Wang Bi adheres to likewise. However, Kong does not strongly emphasize essence as the source of function as Wang Bi does, but to affirm the importance that Tao exists for moral education. Consequently, by means of understanding human affairs through natural images, Zhouyi Zhengyi expresses its humanistic concern through Confucianism ethics. Focusing on Taoism, this thesis is divided into six chapters. The first chapter introduces the purport of this research, literature review, and research methodology. The second chapter expounds Zhouyi Zhengyi’s hermeneutic principles and regulations of symbol-adopting（取象） and meaning-adopting （取義） methods. This chapter seeks to explain how Kong has created his distinctive rules for interpretation. The third chapter discusses Tao from two aspects--the principle of the void and the physical realm. To avoid being too ethereal, Kong derived his Qi-ology from the principle of the void (Tai-shu). Furthermore, this chapter presents the Li-hsiang-yun (Principle-symbol-function) structure in order to construe the holistic meaning of essence and function. The fourth chapter focuses on the mind-less state of Tao, and the non-relative feature of this mind-less state. Mind-lessness suggests that one reaches the mental state in which any dichotomization of the cognitive notion is eliminated. By perceiving with the non-relative mind, one can merge the Taoist spontaneous act (Wu wei) with Confucianist ethics within the mind, and turn things in the world into a harmonious totality. Only by reaching this mindless state can one attain impartial transparent heart of openness. The fifth chapter examines Kong’s theory of the sage. In his exegesis, the sage is a holy intermediary between heaven and humankind, and always maintains his role under a reasonable condition. Meanwhile, the sage completes all things without exception under the mind-less state. Finally, the sixth chapter will evaluate the significance of Kong’s Tao theory in history and how his theory influences later generations. Keywords: Kong Yingda, Zhouyi Zhengyi, the Theory of Tao, the Principle of the Void, the phenomenal realm, mind-lessness, and the non-relative feature.