蔡清《易經蒙引》之釋《易》特色研究

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Title:	蔡清《易經蒙引》之釋《易》特色研究
Authors:	施焜仁;Shi, Kun-Ren
Contributors:	中國文學系
Keywords:	易經蒙引;蔡清;朱熹;明代易學;程頤;Yijing Mengyin;Cai Qing;Zhu Xi;Ming Dynasty Yijing Studies;Cheng Yi
Date:	2025-07-15
Issue Date:	2025-10-17 11:07:32 (UTC+8)
Publisher:	國立中央大學
Abstract:	明儒蔡清觀元代以來的程朱學逐漸僵化與分歧，著述以朱子《本義》為疏解主體的《易經蒙引》，傳達聖人大義與導正學風。清儒評蔡氏多為直溯或發明朱學，又如黃宗羲強調訓詁釋經的特色，但評述仍少有深論蔡氏所思與開拓。本論文針對蔡氏《易》學為主體，探討蔡氏在開展、調整與承繼程朱定論，建構出的獨特論解與釋《易》特色。本文共分六章，第二章就「模寫觀」討論，蔡氏認定聖人模寫天地陰陽氣化之理作《易》，形塑出天地、經書與人身三理一體的關聯，並就四聖作《易》說懷疑周公作爻辭一事。而在釋象，循「即象見義」的進路，合理且適度剖析象理，提點象以人事為主的傾向，並強調對應現實事理。第三章主要聚焦蔡氏以訓詁檢視程朱釋《易》成果，其中蔡氏多採文史字例，循義定音，且重視虛詞功能與字義。第四章則說明蔡氏的陰陽觀，以「交易」與「變易」觀照陰陽循環，並以太極具造化活力之實體參與其中。關於造化本末則點出乾元之氣的發用，展現「陽全陰半」之理於自然萬物。並指出聖人持「扶陽抑陰」之價值義告誡後世。第五章以人事之理為主，重點探討蔡氏《易》「以道義配禍福」性質，調和朱子「《易》為卜筮之書」與伊川「隨時變易」說，重視德性修養，並循理及道義通變，自然掌握時勢之轉圜，並以此認定為經與術數的不同。且分析其引史釋《易》手法，及展現兼容理想與現實之君臣觀。並析論他所強調的《易》中禮義，與行權變和堅守人倫的思維。是由蔡氏《易》學之轉向與開創，可見他在程朱《易》學承先啟後之定位。 ;Observing the increasing rigidity and divergence of the Cheng-Zhu learning （程朱學） since the Yuan（元）dynasty, the Ming （明）scholar Cai Qing （蔡清）authored Yijing Mengyin（易經蒙引）, a commentary based primarily on Zhu Xi’s The original meaning of Zhouyi（周易本義）, in order to convey the grand moral principles of the sages and to correct the scholarly atmosphere of his time. Qing-dynasty （清代）scholars often praised Cai for either directly tracing back to or innovatively developing Zhu Xi’s thought. Huang Zongxi（黃宗羲）emphasized Cai’s exegetical approach grounded in philology. However, most evaluations of Cai Qing lack in-depth engagement with the intellectual scope and innovations of his Yijing（易經）studies. This thesis focuses on Cai Qing’s Yijing scholarship, examining how he develops, modifies, and inherits the settled doctrines of the Cheng-Zhu learning, while establishing his own distinctive interpretive framework. The thesis is divided into six chapters. Chapter two discusses Cai’s "modeling theory"（模寫說）, in which he asserts that the sages composed the Yijing by modeling the cosmological processes of Yin-Yang （陰陽）. Through this, Cai constructs a triadic unity among universe（天地）, Yijing, and the human. He also questions the claim that the Duke of Zhou（周公） authored the line statements（爻辭）, among the traditional four sages said to have contributed to Yijing（易經）. In his interpretation of symbols（象）, Cai follows the approach of "perceiving meaning through symbols"（即象見義）, offering a rational analysis that emphasizes how these symbols correspond to real-world human affairs. Chapter three centers on Cai’s philological critiques of the interpretive contributions of Cheng Yi（程頤）and Zhu Xi（朱熹）to the Yijing, in which he frequently employs historical and literary examples, determines pronunciation through meaning, and pays particular attention to the function words of meanings and word usage. Chapter four explains Cai’s view of Yin-Yang, which he interprets through the concepts of " antithesis "（交易） and "transformation,"（變易）. He sees the Taiji （太極） as a dynamic and vital entity that participates in creation. With regard to the origin and end of cosmic transformation （造化）, Cai points out the activation and function of the “Qi of Qian yuan”（乾元之氣）, thereby illustrating the principle that “Yang is full and whole, while Yin represents only a half or incomplete aspect ′ （陽全陰半）in all things of nature. Cai asserts that sages advocate the moral imperative of "supporting Yang and restraining Yin"（扶陽抑陰） as a value for later generations. Chapter five focuses on human affairs, exploring how Cai interprets the Yi in terms of“aligning morality with fortune and misfortune,”（以道義配禍福）. He seeks to reconcile Zhu Xi’s view of “Yijing as a divinatory text “（《易》為卜筮之書）with Cheng Yi’s emphasis on its “responsiveness to changing times”（隨時變易）. Cai places strong emphasis on moral cultivation and on adapting to circumstances through principle and righteousness, thereby distinguishing between Yijing and as a manual of numerology. He also analyzes his use of historical references in interpreting Yijing, along with his vision of ideal yet pragmatic ruler-minister relations. Furthermore, he explores themes of ritual propriety and righteousness in Yijing, as well as the thinking between flexible adaptation and steadfast adherence to human ethics. Through Cai Qing’s innovations and shifts in the interpretation of Yijing, we can see his position as a bridge between the legacy of Cheng-Zhu Yijing studies （程朱《易》學）and its further development.
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