摘要
郭店楚簡《魯穆公問子思》篇"恆稱"說屢見。本文支持"恆"、"亙"讀爲"亟(極)"的意見,認爲"極(亟)稱"實即"極言","極言"就是"直言規勸"。"極言",爲什麽能訓爲"直言"呢?《呂氏春秋·先識》"極言"高誘注說得很清楚:"極,盡。"可見"極言"就是"盡言",就是規勸諫,毫無保留。《穀梁傳·文公十三年》的"極稱"說亦同。由此看,馬王堆帛書《繫辭》篇的"大恆"讀爲"太極",也是可以成立的。
The word "Hengcheng"(恆稱) appears many times in the text of Lumugong Wen Zisi( 《魯穆公問子思 》) in Guodian bamboo manuscripts. "Heng"should be read as "Ji"( 極),and "Hengcheng"means "Jiyan"( 極言),or outspokenness. Gao You's Commentary of the Lushi Chunqiu( 《呂氏春秋》) suggests"Ji"( 極) can be defined as"Jing"( 盡). Thus,"Jiyan"can be identified with "Jingyan",which means using blunt words to remonstrate. The same saying also appears in the thirteenth year of Duke Wen,Gulian Zhuan( 《穀梁傳》). It thence appears that "Daheng "( 大恆) in the text Xici( 繫辭) of Mawangdui silk manuscripts should be read as "Taiji"( 太極).
出处
《中华文史论丛》
CSSCI
北大核心
2016年第2期219-227,共9页
Journal of Chinese Literature and History