摘要
先儒往往将"仁"与乾卦"元亨利贞"中的"元"相配,据《易经证释》中的本体生成论可知,如此配应不能确立"仁"的本体地位。在《易经证释》之本体生成论中,"乾元"与"坤元"分别对应两仪(■)中的阳仪和阴仪,而作为阳仪的"乾元"独接先天太极(○)。凡阳爻皆为"乾元"之用,故曰"‘乾元’用九";凡阴爻皆为"坤元"之用。把"仁"与"乾元"及先天太极相配,其本体地位才能确立。"乾元"及先天太极发用于六十四卦三百八十四爻之中,"仁"体亦如之而发用于与其相关的各种德目之中。本体通过乾坤交合、"翕""辟"交替来彰显其功用。通过"定、静、安、虑、得"等次第工夫可证得先天太极即"至善"之境,又可通过《大学》之"八目"来验证是否已证成"仁"本体及其发用。
Former Confucians used to equate the term ren(benevolence)with yuan元(lit.,beginning)in the hexagram statement of Qian[☰],it can be seen by the onto-cosmology conceived in the Yijing zhengshi(An Argumentation and Interpretation of the Classic of Changes)that the ontological position of ren could not be established in this equation.In the ontology of the Yijing zhengshi,qian yuan(originality of Qian)refers to the yang(white)hemi-sphere and kun yuan坤元(originality of Kun[☷])the yin(black)hemi-sphere of the two-mode(■)respectively.The function of qian yuan is manifested by the yang(unbroken)lines and that of the kun yuan by the yin(broken)lines.Therefore,if ren is equated with qian yuan and taiji(Supreme Ultimate),can its ontological position be easily established.As qian yuan and taiji thread through and function in the 64 hexagrams and 384 lines,the conceptual body of ren(benevolence)also functions in the variety of names related to virtue.The state of taiji(〇)or zhi shan(Utmost Good)can be attained to through meditation,and the eight stages of self-cultivation in the Great Learning can demonstrate whether one has attained to the state and apply it to these stages.
出处
《周易研究》
CSSCI
北大核心
2020年第5期27-36,共10页
Studies of Zhouyi
基金
泰山学者工程专项经费资助。
关键词
《周易》
“乾元”太极
仁体
发用
Zhouyi
originality of Qian
taiji
ontological nature of ren
function
