宋代潘植《安正忘筌集》研究;A Study on Pan Zhi ′s An Zheng Wang Quan Ji in the Song Dynasty

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Title:	宋代潘植《安正忘筌集》研究;A Study on Pan Zhi ′s An Zheng Wang Quan Ji in the Song Dynasty
Authors:	黃偉豪;Wong, Wai Hou
Contributors:	中國文學系
Keywords:	諸儒鳴道集;忘筌集;正位居體;象數;道學;道統觀;Zhu Ru Ming Dao Ji;Wang Quan Ji;True Position-in-Itself;YiXiang with Number;Neo-Confucianism;Confucian Orthodoxy
Date:	2022-08-30
Issue Date:	2022-10-04 10:50:59 (UTC+8)
Publisher:	國立中央大學
Abstract:	「安正」為《忘筌集》作者潘植的居處，位於福建浦城，故《諸儒鳴道》以《安正忘筌集》之名收入其中；南宋陳振孫《直齋書錄解題》以《忘筌》雜老莊異端，然《諸儒鳴道》將之廁於周濂溪、張橫渠、二程、楊龜山、謝上蔡等道學家的著作之間，又有司馬涑水、劉元城、江民表、張無垢、劉子翬等之著作，由此認為其「去取不可曉」，唯陳氏本身的去取當也是以朱子學為標準，是故忽略了兩宋之交，儒學的多元性發展。本論文以潘植《忘筌集》為研究對象，除了可以考察其與道學正統的差異性外，潘植與胡憲、劉勉之、劉子翬為同志，又其解《易》亦同譙定以「象」為宗，則《忘筌集》與程朱之學仍有一些微妙的聯繫，本論文將嘗試復原其間種種觀念的承啟關係，希望填補這段時期思想構成上的空缺。《忘筌集》的易數研究以〈河圖〉、〈洛書〉的中五為要歸，以大衍之數其用四十九，闡明「一」與「五」為出數而用數者，運用了數字的自然性來論證「開始」與「完成」一直都存在，卻並非某一特定的存在。《忘筌集》於易象則最重坤、艮二卦，因為「天五」沖氣為土；以離用坤之光而坎歸坤之明，將心分成內外，外景濁明而內景清明；艮卦解做背境回光，認為「思不出其位」的「位」是天人感應的樞機，因此「見象」需要克去私己、回復大體。至於做為宋學標誌的「道統觀」，據《忘筌集》所闡發的感應論，其源頭自《中庸》及《易傳》以降，漢儒律曆合一的「三統說」也應該佔據一席之地；而〈洪範〉「五行」做為漢學的重大思潮，其影響似乎並不絕於宋代。《忘筌集》對於儒家的詮釋，則以其對於《孟子》的詮釋最具特色，主旨在於辨正楊墨之「取」跟五霸之「假」，皆非內在而固有者，不過亦認為孟子猶未「止乎其所不能知」；另外，《忘筌集》的道統譜系之內，有納入黃石公與文中子，呈現了儒道合流的傾向，且其思想結構也與佛教存在著不少共通之處。;"Anzheng" is the residence of Pan Zhi, the author of "Wang Quan Ji", located in Pucheng, Fujian, so " Zhu Ru Ming Dao Ji " is included in the name of "An Zheng Wang Quan Ji". Although "Wang Quan Ji" miscellaneous Laozhuang heresy, "Zhu Ru Ming Dao" put it among the works of neo-confucians such as Zhou Lianxi, Zhang Hengqu, Cheng Hao, Cheng Yi, Yang Guishan, Xie Shangcai, etc., from this point of view, it is considered that it is "choosing incomprehensible ", but Chen Zhensun′s opinion should also be based on Zhu Xi, so he ignores the diversity development of the Neo-Confucianism between South and North Song Dynasties. This dissertation takes Pan Zhi′s "Wang Quan Ji" as the research object. In addition to examining its differences with the orthodox Confucianism, Pan Zhi was comrades with Hu Xian, Liu Mianzhi, and Liu Zihui, and his interpretation of "Yi"（易）likes Qiao Ding also attaches importance to "Xiang"（象）. "For the sake of it, there are still some subtle connections between "Wang Quan Ji" and Cheng Zhu′s learning, and this thesis will try to restore the relationship between the various ideas between them, hoping to fill the gaps in the ideological composition of this period.The study of the Yi’s number in "Wang Quan Ji" uses the number of Dayan as forty-nine, and clarifies that "one" and "five" are the extra numbers out of the ordinary numbers, to argue that "beginning" and "finishing" have always existed, but not a specific existence. In Yixiang, the two hexagrams of Kun and Gen are the most important, because Kun as "TianwuChongqi" is the essence of earth and the source of light, it divides the mind into inner and outer, clarity and turbidity; Gen is interpreted as turning inward, and it is believed that the "position" that "can′t outward" is the connection of everything, so "seeing Xiang" needs to get rid of selfishness and return to the Unity. For the idea of " confucian orthodoxy " in "Wang Quan Ji", its origin is from "The Doctrine of the Mean" and "Book of Changes" besides the theory of "San Tong" and the "Five Elements" in "Hong Fan", as a major trend of thought in Han learning, its influence seems to be continuous in the Song Dynasty. The interpretation of Confucianism in "Wang Quan Ji" is the most distinctive in its interpretation of Mencius; in addition, Huangshigong and Wenzhongzi are included in its genealogy, the context of "Wang Quan Ji" also tended to express the confluence of three religions .
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