《周易正义》文本建构考论

On Textual Construction of the Zhouyi zhengyi

《周易正义》文本的最终形态是遵照《周易正义序》、经由众家之手逐渐建构而成。《正义》先为长编、后作删补的编次痕迹在语义断裂、缀文窜乱及重复疏释的行文结构中有迹可循。在《序》文中,孔颖达拟定了该书的纂修旨要,“考案其事,必以仲尼为宗;义理可诠,先以辅嗣为本”是其核心。“八论”又以“十翼”之传和传《易》之人重塑了孔子《易》教的原理框架与传承谱系,为《正义》奠定了理论依据。然而,“宗孔”所恃之孔传在解经原理上各不相同,无法对经、传、注皆形成有效统摄。王弼《易》注困于“宗孔”为先的经教理念与疏文拆解的形式桎梏,只得沦为格式化的串讲。《正义》又在未明王注原理的情况下曲解其文,遂致疏文释义不明。后人对《周易正义》“空言诠句”的观感,并非由王弼注文引起,而是源自《正义》本身困于“宗孔”“尊王”的纂修宗旨,终未完成统一异义的刊定之责。

The final form of the text of Zhouyi zhengyi(Correct Meaning of the Zhou Changes) was gradually constructed by many scholars in accordance with the prologue to the Zhouyi zhengyi. There are traces revealing broken semantics, disorganized text, and repeated explanations in the text structure of Zhouyi zhengyi which was long edited first, and then underwent some deletions and supplementation. In the prologue, Kong Yingda(574-648) drew up the gist of the book’s compilation, which is focused on “when examining the case, we must take Confucius’ s sayings as the orthodoxy;when interpreting the meanings, we should first take Wang Bi’s(226-249) view as the foundation”. The Eight Discourses reshaped the framework of principle and inheritance pedigree of Confucius’ s teaching of the Changes by the Ten Wings and those who passed down the Zhouyi, which laid a theoretical foundation for Zhouyi zhengyi. However, the Ten Wings credited to Confucius differ in approaches to the Changes, and thus cannot effectively integrate the basic text, the commentaries and sub-commentaries into one entity. Wang Bi’s Commentary on the Zhou Changes was trapped in the shackles of “taking Confucius’ s views as the orthodoxy” and the deconstruction by the form of sub-commentary, and it had to be reduced to a formatted series of pieces. Zhouyi zhengyi also distorted the text owing to not clearly knowing Wang’s exegetical principles, making the sub-commentary unable to clarify the meanings of the Zhou Changes. The impression of “empty words and interpretation” of Zhouyi zheng yi left on later generation scholars was not caused by Wang Bi’s Commentary but originated from the compilation goals of “taking Confucius’ s sayings as the orthodoxy” and “respecting Wang Bi’s Commentary” in Zhouyi zhengyi itself, which ultimately failed to fulfill the responsibility of unifying the different approaches.