摘要
《庄子·天下》篇讲"关尹、老聃"之学时,有"建之以常无有"一语,"常无有"之义自来不得确解。本文认为"常无有"本当作"恒无有",并根据楚简中"亙"字每可用如"亟"字的现象,推测在《天下》篇较原始的本子中此三字本作"亙无有","亙"本应读为"极",但被后人误读为"恒"(已有学者指出,《庄子·天地》篇中就有"未始有极"被误读为"未始有恒"之例)。上博简《亙先》篇的"亙"字亦应读为"极"。此篇首句为"亙(极)先无有","极先"与"太始"、"太初"同意,在篇中还被简称为"极"。《天下》篇的"极无有"即是《亙先》篇的"极先无有",与《庄子·天地》所说的"泰(太)初有无,无有无名"同意。
In the Chapter of 'Tian xia'(Universe) of Zhuang Zi,there is a sentence 'Jian zhi yi chang wu you.' But there is no precise explanation for the phrase'chang wu you.' This paper thinks 'chang常wu you'should be written as 'heng恒wu you.'And according to the Chu Bamboo Slips,in which the character'gen 亙'can be used as 'ji 亟,' it holds that in the original edition of Zhuang Zi the three characters might probably have been 'gen亙wu you.''Gen'was read as 'ji极,' but was later misread as 'heng.'
出处
《复旦学报（社会科学版）》
CSSCI
北大核心
2009年第1期1-3,11,共4页
Fudan Journal（Social Sciences）
