初唐儒家经疏对“破注”与“守注”的界定及其诠释实践

The Definition of“Break and Guard of the Annotations”of Confucian Yi-Shues(义疏)in the Early Tang Dynasty and Its Hermeneutic Practices among the Original Canons

初唐儒疏对“破注”与“守注”的界定及其在实际诠释中的具体运用是义疏学研究中亟待解决的重要问题。初唐儒疏明确规定,凡本注所及,则不当另作新解,亦不可改用他注或他处本注;若本注所未及,则必有典据,方能补之。此即“守注”,反之即“破注”。儒疏必须“守注”,不可“破注”。然而,在实际诠释过程中,各疏并未严格落实这一原则,不但在“守注”方面十分宽泛,只要不舍弃本条本注之释义,一律视为“守注”,而且时常“破注”。这种矛盾现象是初唐疏家在经学统一化要求与其自身学术经验之间尽力调和的结果,对理解汉唐注疏之学由盛转衰的趋势以及唐后期以降新儒学的兴起,提供了一种新的诠释学视角。

The definition of“break and guard of annotations”and their specific applications in practical hermeneutic are imperative issues still demanding prompt solution in the study of Yi-Shues in the early Tang Dynasty.In the early Tang Dynasty,Confucian Yi-Shues clearly stipulated that it was not appropriate to make a new interpretation of what had been already mentioned in this annotation,nor to use other annotations or other sources of this annotation.If something was not mentioned in this annotation,people who intended to supplement it must have clear evidences according to classical documents.This was called“guard of annotation”,and the converse one was“break of annotation”.The Confucian Yi-Shues must“guard annotations”rather than“breaking”them.However,this principle had not been implemented in the actual hermeneutic process by Confucian Yi-Shues.Not only the principle of“guarding annotations”were not strictly obeyed,and also“break of annotations”were very often.As long as the explanation of this annotation was not abandoned,it would be regarded as“guarding annotations”.This contradictory phenomenon was the result of the scholars'efforts to reconcile the demand of unification of the studies of Confucian canons with their own academic rules in the early Tang Dynasty,which provides a new hermeneutic perspective for understanding the trend of the transition from prosperity to decline in the study of Confucian hermeneutics from Han to Tang Dynasties and the rise of neo-Confucianism after the later Tang Dynasty.