不已、生生与对待——《程氏易传》中的天道观

Ceaseless,Sheng shengand Duidai:Cheng Yi’s View on the Heavenly Dao in His Commentary onthe Changes

与王弼、胡瑗的解释不同,程颐在未济的注释中凸显"不已"之义。"不已"的世界,构成了理解其天道观的重要基点。而程颐所谓的"不已",必以"生生"作为其存有模式。那么"生生"又是何以可能的?《程氏易传》中以"对待"作为"生生之本",对待的观念不同于对立,它旨在解释万物之生成。作为一切对待根源的乾坤并非截然对立的观念,而是道的不同维度。乾是"道"之普遍化的倾向,赋予万物以超越性;坤是将普遍化倾向现实化的倾向,赋予万物以同一性。因此,乾坤本质上是一种一体化的二元结构,二者统一于"道",由此构成了"生生不已"的真正根源。

Different from the interpretations of Wang Bi(226-249)and Hu Yuan(993-1059),Cheng Yi(1033-1107)highlighted the meaning of"ceaseless"in hexagram Weiji[■,Ferrying Incomplete,64]and the ceaseless world constituted the important base for us to understand his view on the Dao of Heaven.The so-called"ceaseless"by Cheng Yi was based on sheng sheng(produce and reproduce)as its model of being.As for the possibility of sheng sheng,in Cheng Yi’s Commentary on the Changes he took duidai(the two sides exist in comparison)as the root of sheng sheng.This concept is different from opposition as it aims to explain the generation of the myriad things.Therefore,as the root of duidai,Qian[■,■]and Kun[■,■]are not diametrically opposed concepts but the different dimensions of Dao.Qian represents the tendency to generalize Dao and endows transcendence to things;Kun has the tendency of actualization of Qian’s quality and gives identity to the myriad things.Therefore,Qian-Kun in fact forms an integrative dualistic structure which is integrated into Dao and thereby constitutes the real root of ceaseless producing.