清华简《命训》“大命”“小命”释疑——兼论《逸周书》“三训”的成书及学派归属

An Examination of “The Great Mandate” and “The Minor Mandates” in the Tsinghua * Ming xun Manuscript

清华简《命训》的"大命"指天命,"小命"指个人运命。《命训》第二句当断为:"命司德,正之以祸福","司德"指主德,即遵从德。目前学者将该句断为:"命司德正之以祸福",释"司德"为天神,是不正确的。《命训》的"大命""小命"说是对三代天命观的继承,同时又突出了个人运命的观念,这与孔子将天命与运命分离,以突出人的道德自主有所不同,而是力图将两者重新统一起来,表现出鲜明的神道设教的思想特点。清华简《命训》的发现,表明《逸周书》尤其是前三篇《度训》《命训》《常训》的重要性。《逸周书》应由子夏的西河学派编订于战国前期的魏国,"三训"的作者可能是子夏后学中的某位不知名学者。"三训"的人性论、礼法论均与荀子之学存在密切联系,但其天命论则与荀子的人文主义走向存在较大反差,这种联系和反差反映了"孔荀之间"思想变动的复杂情况。

In the Tsinghua*Ming xun manuscript,"da ming"(Great Mandate)and"xiao ming"(Minor Mandates)refer to the mandate of Heaven and to the mandates of individuals respectively.The discussion of Great Mandate and Minor Mandates in the*Ming xun inherited the concept of the mandate of Heaven from the previous Xia,Shang,and Zhou dynasties,but it then goes on to introduce and discuss the mandates of individuals.This is different from Confucius,who differentiated the mandate of Heaven from the mandates of individuals only in order to better focus on deliberative moral choices.The Tsinghua*Ming xun manuscript instead worked to integrate the mandate of Heaven and the mandates of individuals,and by doing so,it demonstrates clear characteristics of the idea of teaching based on the spiritual way.