论儒家经义训解的基本方式

On the Basic Method of Interpreting Confucian Classics

儒家思想系统根源于六经,从六经生成之始,即伴随着文献整理与文本解释的活动;而这些典籍的经典化过程及其意义的不断拓展,特别是经过长久的连续性诠释之后,才形成了绵延两千余年的经学主流。围绕着这些解经活动,儒家经典注疏的开展,呈现出风格迥异、体式多样的形态,包含了十分丰富的内容;这需要加以辨析,才能够明了和理解这些经典解释活动中的复杂环节,也才能深入到经学发展的历史脉络当中。直接面对六经的理解和诠释活动,形成了最初的解释性文本,这便是传、记之著。而后续致力于文字疏解、词义训释和经意阐明的语文学著述,更多地表现为经注的形式。这些对于经本文及早期的意义解释均给予关注、并尝试作进一步疏解的作品,便构成了数量众多、体式各异的第二序的解经著作。在不同的时代,经典注释有着相异的背景,从而形成了复杂的解经样态,在方法学上也各有特点,这些都需要加以分析。

The Confucian ideological system is rooted in the Six Classics,and since its inception,it has accompanied the activities of document collation and text interpretation.The process of canonization of these classics and the continuous expansion of their meaning,especially after long-term continuous interpretation,have formed the mainstream of Confucian classics that has lasted for more than two thousand years.Around these exegetical activities,the development of Confucian classic annotations presents a variety of styles and forms with a very rich content,which requires discrimination in order to comprehend the complex links in these classic interpretation activities,and to delve into the historical context of the development of Confucian classics.The exegesis of the Six Classics can be roughly divided into two types with regard to the exegetical text type over time and the accumulation of documents.One is the direct explanation and explanation of the scriptures,and the other is the continuation work based on previous understanding,including the explanation of various past understandings.The former is called“Zhuan”(explanations),and the latter is“Shu”(commentaries).Direct understanding and interpretation activities of the Six Classics have formed the initial interpretive text,which is“Zhuan”and“Ji”(Records).And subsequent works dedicated to the philological interpretation,dictionary entries,and exposition of scriptural meaning are more manifested as annotations.These works that pay attention to and try to further explain the early meaning of the Six Classics have formed a large number of different types of second-order exegetical works.In terms of text style,in addition to the first-order“Zhuan”and“Ji”and the second-order“Yi Shu”(commentaries on the meaning),there are also a large number of ways and names,some similar to“Zhuan”and“Ji”,some similar to“Yi Shu”,or combined with the characteristics of bot6h,between the two types of exegetical works,or not annotating works but involving related issues about scriptural meanings.In a broad sense,except for works directly explaining“classics”such as“Zhuan”and“Ji”,all second-order texts that need to face both“classics”and“Zhuan”belong to the category of“Yi Shu”.As for the time of writing,from Wei,Jin and Southern and Northern Dynasties to Jin Dynasty,they can be roughly classified into this category.In terms of names,the second-order exegetical works are more diverse in expression and complex in form.Some are extensions of previous categories,but their connotations have changed more or less,while more are newly emerged names or variations in form.The history of Confucian classics development over two thousand years has different backgrounds for different periods,resulting in complex exegetical patterns in methodology.These need to be sorted out and discriminated.