王弼易学的除旧创新

Removing the Old and Making the New——Wang Bi's Scholarship on the Changes

自王弼义理派易学崛起,汉代那些宏大的周易象数学体系便轰然倒塌。一位仅有二十四岁生命的青年学子,能创造这样一种学术奇迹,乃因其找到了经典诠释的正确方向。王弼所著《周易略例》,可以视为他进入易学殿宇"登堂入室"的简便路径。其中提出了一些《周易》诠释的重要方法,如(一)"得意忘象"论;(二)"卦者,时也"的时运论;(三)"主爻"说等。将郑玄《周易注》与王弼《周易注》相比较,可以印证李鼎祚"郑则多参天象,王乃全释人事"的判断,两家易学有天壤之别。将王弼《周易注》与宋儒义理派胡瑗、程颐、杨万里等易注相比较,可以明显看到宋代义理派对王弼易学的继承与发展。

With the rise of the meanings-and-principles school initiated by Wang Bi＇s （226-249） scholarship on the Changes, the elaborate image-numerological system of the Zhou Changes established by Han （206 BCE-220 CE） scholars abruptly toppled down. The reason that so young a scholar, whose lifespan was only 24 years, could create this kind of academic miracle was because he found a correct hermeneutic approach to the classic. His Zhou yi liie li （General Remarks on the Zhou Changes） can be regarded as a short-cut to the house of the Yi jing, where he set forth some significant interpretive views, such as ＂forgetting the images once one gets the ideas＂, ＂hexagrams are nothing but the expression of timeliness＂, ＂there is always a ruling line in a hexagram＂, and so on. Comparing Wang Bi＇s Zhou yi zhu （Annotations to the Zhou Changes） with Zheng Xuan＇s （127-200） Zhou yi zhu, we can see that Li Dingzuo＇s argument that ＂Zheng tended to make reference of heavenly images whereas Wang purely associated the Changes with human affairs＂ is tenable-the two schools are in sharp difference. By comparing Wang Bi＇s Zhou yi zhu with annotations to the Changes by Song （960-1279） Neo-Confucians such as Hu Yuan （993-1059）, Cheng Yi （1033-1107）, and Yang Wanli （1127-1206）, it is evident the Song Confucians had inherited and developed Wang Bi＇s scholarship on the Changes.