俞琰易学的义理思想探微

On the Meaning Patterns of Yu Yan’s Yi-ology

俞琰是宋末元初著名的易学家和杰出的道教学者。其学以《易》为本,他"首读朱子《本义》,次读《程传》",后又获道教异人传授,于《参同契》多有发挥。其易学可分为义理易、象数易、道教易三个方面,本文着重探讨其义理易学思想。俞琰易学的义理之学源于其深厚的儒学修养,又以程、朱易学为本,多有发微,形成其富有特色的义理思想。其内容具体包括天道观、人性论、修养论三个不可割裂的部分,其天道观援"气"入"理",秉承儒家"至诚无息"、"天道好谦"、"天道好生"、"福善祸淫"的义理传统,是其人性论与修养论的前提和基础;其人性论则是法天道以立人道的表现;修养论则是其实现回复天道、止于至善的重要途径。

Yu Yah is a famous Yi-ologist and brilliant Daoist in the end of the Song dynasty （960-1279） and the beginning of the Yuan dynasty （ 1206-1368 ）. His learning is based on the Change as he first of all learned Zhu Xi＇s （ 1130-1200） Zhou yi ben yi （ Original of Meanings of the Zhouyi ） , then studied Cheng Yi＇s （ 1033-1107 ） Commentaries, and at last was taught by an extraordinary Daoist hermit. In addition, he made a lot of exploitations on Zhou yi can tong qi. His Yi-ology can be divided into three components of meaning-pattern, image-numerology, and Daoism. This paper mainly discusses its meaning patterns, which originate from his deep Confucian cultivation and base on Cheng Yi and Zhu Xi＇s studies of Change, constituting his distinctive meaning-pattern system. This system includes three inseparable aspects of outlook on the Dao （Way） of heaven, theory of human innate nature, and theory of cultivation. His outlook on the Dan of heaven adopts Qi （ vital force ） into Principle and inherits the Confucian meaning-pattern tradition of sincerity, modesty, benevolence, and moral conducts, which are the premise and foundation of his theory on human innate nature and cultivation. His theory of human innate nature is an embodiment of human＇s alignment to the Dao （Way） of heaven , whereas his theory on cultivation is to realize the returning to the Dao of heaven and culminate in the ultimate goodness.