| 摘要: | 本論文以《易經》艮卦為核心，探討其「止」之義理自先秦、漢唐至宋代的思想演變，並著重分析宋代儒學如何將艮卦轉化為心性修養與本體建構的核心資源。艮卦原初取象於山，象徵萬物運行中的定位與節制；在思想史的發展過程中，此一形象比喻逐步內化為心性論與工夫論，形成兼具修養與道德實踐的意義。
研究首先追溯艮卦說的初步奠基。先秦時期，艮卦以止象徵位序之安定，《易傳》進一步拓展其意涵，強調「時止時行」的動靜理則、「思不出其位」的道德自律與成終成始的宇宙生機義。兩漢時期，詮釋重心轉向道德名分與政治秩序之維護，強調「精白」德性、制欲與官分職守。魏晉至隋唐時期，在儒、釋、道思想交融的背景下，王弼與孔穎達發展出預防性的止欲論，而唐代李通玄則試圖會通佛易，將《華嚴經》的禪定與止念工夫引入易學，為後來宋代理學內化為心性論的詮釋提供了豐富資源。
本研究之核心，在於論述宋代艮卦說的轉型與義理深化。北宋時期，理學家如周濂溪、張橫渠、二程等人，透過對主靜、止欲、光明之德性及止於理的闡發，建立了儒家主體性的艮卦說，並以此作為抗衡佛教思想的重要依據。南宋時期，艮卦詮釋的路徑呈現多元開展，兼山學派承襲伊川學說，以「限」釋「艮」，嚴辨天理與人欲之間的界限，確立了止於無欲的嚴格防線；朱熹則透過嚴密的文獻考證與層次劃分，區分初學防欲之輔助工夫與止於至善之成德境界，將艮止提升至動靜皆止於理的修養高度。與此相對，心學一脈則開啟了直契本心的詮釋路徑，陸象山承襲明道之說，以無我無物、任理忘己消解內外對立，回歸本心之主宰；楊慈湖更將此詮釋脈絡推向極致，提出不起意之說，強調本心如水鑑、日月般應而不動，將艮卦之止轉化為感而遂通、無止無所的靈明狀態。
綜觀而言，宋代易學對艮卦的詮釋流變，實則是理學與心學在心性論與修養工夫上的反覆激盪。本研究總結認為，艮卦說不僅具備思想的發展脈絡，更是連結宇宙秩序與成德理想的思想樞紐，亦是宋儒建構道德主體、確立儒學正統的重要理論依據。;This thesis focuses on the Gen (Keeping Still/Mountain) hexagram of the I Ching (Book of Changes), exploring the philosophical evolution of its meaning of "stopping" (zhi) from the pre-Qin, Han, and Tang dynasties to the Song dynasty. It places particular emphasis on analyzing how Song Confucianism transformed the Gen hexagram into a core resource for the cultivation of mind-nature and ontological construction. Originally symbolized by the mountain, the Gen hexagram represents positioning and restraint within the movement of all things. Throughout the development of intellectual history, this figurative image was gradually internalized into theories of mind-nature and cultivation (gongfu), forming a meaning that encompasses both self-cultivation and moral practice.
The research first traces the preliminary foundations of Gen hexagram theories. In the pre-Qin period, Gen symbolized stability and distinct positioning through the concept of "stopping," emphasizing the self-disciplinary qualities of acting or resting according to the time and ensuring "thoughts do not go beyond one′s position." The Han dynasty further connected this to moral cultivation and social order, highlighting the virtue of "purity" and adherence to official duties. During the Wei, Jin, and Tang periods, against the backdrop of the integration of Confucianism, Buddhism, and Daoism, Wang Bi and Kong Yingda developed a preventive view of stopping desires. Additionally, in the Tang dynasty, Li Tongxuan combined the Avatamsaka Sutra with meditation and thought-stopping practices, providing rich resources for the internalized interpretation of later Neo-Confucianism.
The core of this thesis lies in discussing the transformation and deepening of Gen hexagram theories during the Song dynasty. In the Northern Song, Neo-Confucians such as Zhou Dunyi, Zhang Zai, and the Cheng brothers established a Confucian subjective view of the "Way of Stopping" through the elucidation of "emphasizing stillness," "brightness," and "resting in Principle" (Li), using this as a significant basis to counterbalance Buddhist thought. In the Southern Song, interpretive paths diversified: the Jianshan School inherited Cheng Yichuan’s theories and deepened them, establishing a strict defense line of "stopping in no-desire" and interpreting Gen as "limit" to strictly distinguish Heavenly Principle from human desire. Zhu Xi, through rigorous categorization and textual research, distinguished between the auxiliary practices of preventing desire for beginners and the broad state of accomplished virtue, elevating "Gen-stopping" to a level of cultivation where both movement and stillness rest in Principle. Lu Jiuyuan (Xiangshan) dissolved the internal-external duality with the concept of "no self, no object," returning to the mastery of the original mind. Yang Jian (Cihu) pushed this to the extreme with the theory of "no arising of intention," emphasizing that the original mind responds like a water-mirror without moving, transforming the "stopping" of the Gen hexagram into a state of spiritual clarity that responds and penetrates immediately.
In summary, the evolution of the interpretation of the Gen hexagram in Song I Ching studies represents the dialectical interaction between the School of Principle (Li Xue) and the School of Mind (Xin Xue) regarding mind-nature and cultivation practices. This study points out that the Gen hexagram is not only an intellectual pivot connecting cosmic order with moral ideals but also a crucial theoretical basis for Song Confucians to establish morality as the subject.
Keywords: I Ching (Book of Changes), Gen Hexagram, Stopping (Zhi), Song Neo-Confucianism, Theory of Mind and Nature, Theory of Cultivation (Gongfu) |
