圣人作教论——以皇侃《论语集解义疏》的窥探

The Sage's Teaching Theory in the Six Dynasties:An Analysis of Huang Kan's Commentary of the Analects of Confucius

孔子的称呼,在魏晋南朝有一个隐微的转变:从圣人到圣师。与之相伴随的,是东晋《论语》诠释中“圣人作教”说的兴起,这一提法在萧梁时达到鼎盛,集中表现在皇侃的《论语集解义疏》,直接将《论语》定性为“遍该众典以教一切”的教典,并对“圣人作教”做了系统的阐发,延伸出贤人助教等命题。这种趋势的形成,用王弼“举本统末”的思想来看,可以说是玄学的“举本”精义经郭象达到鼎盛后,转而对“统末”深蕴的发挥;从李充“老庄明其本,圣教救其末”的提法来看,则反映了西晋以后,对圣教济世的呼唤;而在东晋佛、道教并兴的背景下,强调孔子作教、孔门弟子助教,又有儒教自我标识的意味;玄学化的圣人作教与助教的贤人,则包含着学者对理想天子的期待以及对自身的安放。

The title of Confucius had a subtle change in the Wei&Jin Southern Dynasties:from a saint to a holy teacher.Accompanying this was the rise of the saying"the sage's teaching"in people's interpretation of The Analects of Confucius during the Eastern Jin Dynasty,which reached its peak in the Liang Dynasty.This is reflected in Huang Kan's Commentary of The Analects of Confucius.It directly characterized The Analects of Confucius as a scripture that teaches everything.It also systematically elucidated the sage's teaching theory,and extended to propositions such as"the second of sage assists the sage's teaching".From the perspective of Wang Bi's"revering the fundamental and keeping the specific unchanged",it can be said that"Wei Jin Metaphysics"in the essence of"the fundamental"reached its peak in Guo Xiang's time,and then turned to the profound meaning of"the specific".From Li Chong's formulation that"Lao Zhuang knows its roots,and Confucianism saves its end",it reflects the call to the Confucianism after the Western Jin Dynasty.From the perspective of the development of Buddhism and Taoism in the Eastern Jin Dynasty,emphasizing Confucius as a teacher and Confucian disciples as the sage's assistants in his teaching can be regarded as the self-identity of Confucianism.Then the metaphysical sage's teaching and the sage who assists the sage's teaching also contain scholars'expectation of the ideal emperor and the placement of themselves.