来知德易学研究
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摘要
来知德是明代著名易学家,《明儒学案》和《明史》皆有其传。研究来氏易学不可脱离他所赖以生存的历史时代,因此,完整准确地把握其易学,必先了解其治《易》时代,结合时代揭示其易学特色,把握其易学思想脉搏,追述其治《易》思想历程。目前,对来氏易学研究成果大致有两方面,一是来氏易学方法的研究,即阐发来氏如何以错、综、爻变、中爻来解释卦爻的取象,评述其得失,如徐芹庭、高怀民等;二是对来氏易学哲学的研究,如陈竹义、朱伯昆、陈德述、杨自平、王棋等。而目前综合全面系统探讨研究来氏易学的论著甚少,更无涉及其实学之用。故此,本文将对来氏易学内容做一综合性研究,力图在前人研究基础上作一新的诠释,从而揭示来氏易学在传承和发扬中国易学以及正本清源等方面所做出的贡献。本文从篇章结构上大致划分为六部分,即绪论、四个章节及结语等。现对各部分加以说明:
本文绪论部分主要探讨来氏所处的时代及学术,从而彰显他所面对的现实及其需要解决的时代问题。来氏生于明朝正值明王朝日趋衰败,社会动荡不安的时代。当时,政治上正从兴盛转入衰败时期。官宦专权,政治黑暗,边防废弛,蒙古贵族、女真族不断骚扰边界,地主阶级对农民进行残酷压榨,阶级矛盾在日益激化。土地兼并问题极为严重,致使封建社会各种矛盾尖锐化。
政治方面,明朝统治从正统朝代已开始日趋腐败不堪,所谓帝王“慢弃神器,王纲不守。”大权旁落,宦官专权,大臣尸位,俱以搜刮贪赂为能事。阶级矛盾日趋激化尖锐,农民起义此起彼伏。经济方面,明朝后期,资本主义关系在东南一带开始萌芽,新兴市民逐渐形成一股新的力量。新的生产关系改变了封建统治的社会结构,随之也开始动摇封建统治基础。至明中叶后,实学思潮兴起,晚明是中国古典科学的复兴与总结阶段。思想意识方面,雄踞封建社会意识形态宝殿的理学已不适应社会发展,它的腐朽性已充分暴露;诚然,理学是经学思想史上一个里程碑,理学注重发挥经书的义理,它虽然对外王的事功之学未能有所建树,但创立了一整套与天道合一的内圣之学。然而,理学发展到晚明,其学术内圣之属性趋向空疏,而作为外王的社会政治功能亦丧失殆尽。明朝中晚期社会动荡变化,进一步加深了理学危机。学术方面,在来氏生活时代,明朝政府大力推行文化专制路线,将程朱《易》学视为“官学”,科举考试的阶梯,这是当时政府的统治路线。然而,理学发展到晚明已经变质,作为经学发展的一个特殊形态,理学建构一套内圣之学,以道德修养为立说之本。朱熹将道德戒律当成天理,王守仁却将天理纳入人心,使道德修养作为外在于人的天律内化为主体的自律,即道德自觉。“明心见性”,“致良知”成为心学的主题。然而,心学发展到末流,形成了重体认本心,轻践履,重境界,轻实际的虚华空疏学风,理学末流不重视经世致用,故不免因蹈空而失落,沦为虚学。经学本身包括内圣外王两方面,且以内圣开出外王。由于片面强调内圣,且走向空疏,导致开出外王失败,经世则无从谈起,加之明代统治者编成《五经大全》、《四书大全》及《性理大全》,颁诏天下,以此作为士子科举考试之圭臬,严重桎梏了知识界的创造性。凭借这种考试出来的国家官员,不具备处理实际事物的才能,也不具备治国安邦的雄才大略,总之,明朝中后期统治阶级开始昏庸,宦官专权,社会矛盾激化,导致明朝统治走向崩溃。
鉴于此,明朝中晚期一些知识分子企图挽救时局,于是乎出现了修正、批判理学,讲求经世致用,一时间回归原典的实学思潮弥漫意识形态的各个领域。
另外,来氏易学思想发展形成深受地域文化的熏陶。在历史发展进程中,巴蜀地区出现了许多著名易学家,如西汉扬雄著《太玄》,唐代李鼎祚著《周易集解》,宋朝苏轼著《苏世易传》,张行成著《通变》,张浚著《紫岩易传》,黄岩泽著《易学一殇》等。蜀地在易学研究方面历史悠久,可以追源于汉代扬雄之师严君平,其源远流长影响之深显而易见,正如北宋理学家程颐所言:“易学在蜀”。蜀文化是中国文化组成的部分,具有历史悠久,灿烂辉煌;兼容并包,渴求开放;提倡和谐,崇尚休闲;传承文明,积淀丰厚;具有多重性等特色。
来氏在这种文化大环境的地域里成长起来,因此,其易学思想具有三个主要特征:一、深受程朱理学思想的影响,其学说在一定程度上承袭朱子学说;二、其易学又不全同于朱子思想,对朱子学说加以梳理和勘正,体现出冲破朱子思想禁锢,大胆实践,敢于问津的时代精神;三、具有蜀地文化特征:即其易学思想博大精深,融象数义理于一体,儒道思想并蓄,解卦方式灵活多样,不拘泥形式,知识渊博,历史人文政治兼顾,追终原典。因此,来氏继承和发展了程朱理学,其易学体现了系统性,科学性与人文性于一体;其易学既是回应时代的产物,又具有自己鲜明的特色。来氏易学思想正处于新旧思想交融时期,这是他特殊性成长经历所赋予的,历史上任何思想或思潮都是时代的产物,来氏易学正是这一特色的彰显,他的易学思想既包含对中国古代《易》学思想的继承,对理学的批判和修正,又包含对新思想的吸纳,对中国古代《易》学思想进行全面梳理和总结。因此,其易学丰富了中国易学思想宝库内容,促进了中国古典哲学的发展。
此外,该部分最后内容对来氏代表作《易经集注》(简称《集注》)做一简介。《集注》是明代易学发展史上对于易学有突出贡献并深深影响了后世的一部易学经典之作。该书在总结前代易学象数与义理学发展的基础上而形成的,是中国古代易学发展史上一个里程碑。来氏以建立的阴阳错综说体系为根据,诠释卦象逻辑结构和邵雍提出的先天图与后天图,以错综、爻变、中爻等解卦法诠释六十四卦的卦爻象及卦爻辞,继承和发展了易学中传统的取象说。从学术角度而言,该著可自成体系,在当时颇有新意。因此,当时被推为“绝学”,其易学融象数与义理为一体,调和了象数派与义理派之间的偏激弊病,提出“舍象不可以言易”,“辞因象而系”,《集注》代表来氏易学思想之精华。
论文的第一章,主要从易学发展史的角度,对前人《易》之观与来氏《易》之观做一比较和分析,从中发现其异同。该部分从古经自身结构,与近几年王家台出土的《归藏》比较以及古经成书后的应用三方面论证了古经乃为卜筮之书,然而并非仅是卜筮之书,书中蕴涵了上古先民的某些哲学思想。成书于战国后期的《易传》是一部哲学著作,其对古经进行高度原创性解读,对古经蕴涵的思想加以提炼升华。《易传》之后,古经与《易传》成为一体,即由两者构成的《周易》成为一部天人之学的哲学典籍。继之,论述了来氏《周易》观,本文认为来氏对《易》之见解,基本上继承了汉代与宋代以来的《易传》传统,义理与象数兼容,且义理源于象数,对《易》道德含义与作用加以阐明,对“贞一”加以发挥,凸现了《周易》对人生的道德修养指导意义。
第二章重点阐述来氏易学思想体系,为来氏易学之核心,其易学体系可以大致分两部分:一为太极论,二为卦爻象论。前者为来氏思想的形而上理论部分,后者实则落实在易卦爻象上解说易。
首先侧重对来氏太极图的研究,从中探究其太极宇宙哲学思想。来氏提出“太极三原理”,即:“流行者气,主宰者理,对待者数”。来氏一生著有许多太极图与八卦图,他吸取宋代图书学之精华,对河图洛书伏羲文王图等,都做过详细研究与论述,并有精辟独到见解,太极哲学是来氏建构易卦学说体系的理论依据。因此,侧重于对来氏哲学思维的探讨,在追溯前贤研究同时,对比来氏在该领域的继承和发展,总结其博大精深的太极理论。其次,对来氏易卦爻思想体系做一专门详述,着重对其象、错、综、变、中爻等五点说明。
第三章从易学哲学角度论证和阐发来氏易学体系象数理气的辩证关系,主要分两部分:一、象数与义理关系问题的历史追溯;二、来氏论象数与义理的关系。该部分重点论述来氏易学中对象数与义理关系的观点。虽然来氏极为重视象,义理乃依附于象而生存,但是,来氏却将二者之间的关系辩证地加以阐述,克服门户偏见,全方位对象、数、理及气四者间关系加以探讨,阐明它们之间的辩证关系。
第四章重点研究来氏思想世界与理学思想内容与特点,通过对其著作《集注》对《周易》的诠释与《来瞿唐先生日录》(简称《日录》)中的诗词与理学内容来彰显其世界观及其易学所蕴含的理学思想,主要从三方面阐述:一、隐居立圣贤之志;二、来氏易心性论;三、易为君子谋。从其行为与诗词对世界的情感抒发把握来氏对圣贤之志理想的追求及其人生观。从来氏对理学的研究阐发,我们可以对来氏理学世界有一个认识,从而折射出时代环境对来氏的思想境界与人生观的潜移默化的影响。
结语部分对其易学做一总结评定,并对其学术性格与历史进行定位,从而对其易学特点有一个整体的把握。从其代表著作《集注》书中可以清楚地看出他是一位潜心专诚研究易学的易学家,其《集注》一书被后世视为元明以来易学中的瑰宝,正如近世易学家杭辛斋所称道其书,曰:
元明两代之言易学,无甚发明,著录者大抵盘旋于程朱脚下为多。元之熊与可、胡一桂、熊良辅、王申之、董真卿,明之黄道周、乔中和,皆其杰出者也,然皆有所依傍,不能成一家之言。黄道周之《易象正》、《三易洞玑》,虽以天象历数阐明易理,而艰深奥衍,流传不广,惟来知德氏崛起川中,以二十九年之功,成《来氏集注》一书,风行大江以南,三百年来未绝。虽其错综之说,颇贻人口实,然取象说理,浅显明白,惟恐人之不易索解,恒罕譬取喻以明之。视故作艰深以文其浅陋者,自胜一筹。初学者得此,当为善本也。
通过杭氏对来氏易学的评价,可看出来氏易学在明清易学研究领域的独特地位,其易学研究所阐扬的价值体现出其深厚的学养与生命的智慧,同时成为开启明清实学奠定了基础。
本文所引用来氏有关材料皆出于明代易学家来知德撰写的《易经集注》,上海书店出版社1990年版及《来瞿唐先生日录》(《续修四库全书》1128卷)。由于文中引述该书材料过多,故采用页内注释方式,且以《集注》表示《易经集注》,《日录》表示《来瞿唐先生日录》,其他材料则采用页下注释方式,文中不再赘述。
Lai Zhi-de, noted I-Ching scholar of Ming Dynasty, was recorded in the biographies of Studies on Ming Dynasty Confucianism (Ming Ru Xue An) and History of Ming Dynasty (Ming Shi) as well. Owing to inseparability of his times in research to Lai Zhi-de's I-Ching idea, we should learn about his times when he studied the classic work of I-Ching in combination with the then times in order to completely and accurately grasp his I-Ching, disclose the characteristics of his I-Ching studies and touch the pulse of his mind, furthermore, trace back the process of his studies. At present, the achievement in research to his study fall into two aspects: one is the approach of his I-Ching studies ,i.e. illuminating how he explained adopting images of Gua by means of cuo, zong, bianyao and zhongyao and evaluating his gain and lose such as Xu Qin-ting and the other the study of his I-Ching philosophy such as Chen Zhu-yi, Zhu Bo-kun, Chen De-shu and Yang Zi-ping. In contrast, there is not an article which makes a comprehensive exploration into his I-Ching studies, let alone involving pragmatic value of his theory. Hence the purpose of this essay. The essay will conduct a comprehensive research to Lai's I-Ching with effort to make new explanations based on previous research material and be beneficial to the society. Besides, this essay takes a favorable attitude to revealing the contributions made by Lai's I-Ching in the wide range in developing Chinese I-Ching and correcting errors and restoring I-Ching to normal. This essay is composed of six parts: (1)Introduction, (2)Chapter One,(3)Chapter Two,(4)Chapter Three,(5)Conclusion.
The introduction of the essay mainly discusses his era and academic situation which he was confronted with and the problems of the era to solve. Lai Zhi-de was born when Ming Dynasty had been coming down full of riots. Eunuchs controlled the power and the government was corrupted. The border was loose unprotected and often harassed and invaded by Mongolian aristocrats and Nuezhen nationality people. The landlords' class exploited peasantry cruelly, which made class conflicts sharper day by day. the feudal privileged did land deal, levied high taxes and land encirclement deprived many peasants of heavy lossof fields , which caused them to be tenants who suffered from the exploration of high proportion of land rent.
Politically, the regime of Ming Dynasty tended to be extremely corrupted and the emperor looked down upon the gods and neglected supreme laws. The power fell into the hands of the eunuchs and ministers who did not perform their duties. Instead, they pursued robbery and bribery. Class clashes were particularly sharp. And peasantry uprisings were in ups and downs. Economically, in the late period of Ming Dynasty, capitalistic relationship started to sprout in the southeast China. And newly developed citizens gradually formed a new force. New productive relationship altered the social structure of the feudal regime, subsequently, shaking the foundation of the feudal ruling. In natural sciences, Ming Dynasty was a remarkable period. With economic development, Ming Dynasty witnessed many new achievements in scientific technology. Up to the latter half of Ming Dynasty, capitalistic sprouting and pragmatic ideology booming contributed to the revival of natural sciences from silence. The late period of Ming Dynasty was a times of restoring and summarizing of Classic Chinese sciences; meanwhile, a times of widespreading modern Western sciences, which Western missionaries brought into China the advanced culture and technology from the West.
Ideologically, Neo-Confucianism, which had dominated the mind of feudal soci- ety, had already not adapted to the social development, with its corruption fully exposed. Indeed, Neo-Confucianism was a milestone in the history of I-Ching studies. It stressed illumination of principles and doctrines in Confucian classics. Although it failed to contribute to king's power enforcement, it created a complete set of waysof pursuing sages' ideals which geared to heavenly laws. However, when Neo-Confucianism developed into the late period of Ming Dynasty, the academic theory of being ideal sages academic theory tended to be empty while the social function as king's power enforcement already died out, either. The social chaos and changes in the mid-late period of Ming Dynasty further deepened the crises of Neo-Confucianism.
Academically, Neo-Confucianism changed in its essence in the late Ming Dynasty. As a special form in the development of Confucian classics studies, Neo-Confucianism had set up a systematic theory of becoming sages in which morality served as its doctrines. Zhu Xi made morality and commandments to be heavenly laws whereas Wang Shou-ren made heavenly laws to enter one's mind, so he made the morality, the heavenly laws as outer part of humans, to be internalized self-discipline, i.e. morality-consciousness. "Clear mind sees one's xing(nature) ", "To conscientiousness" had become the theme in Xin-xing philosophy. When Xin-xing philosophy came to end, it developed in the other way round characterized by emphasizing conscience and horizon, ignoring practice and experience. In other words, the philosophy inevitably fell into no-value, insignificant science with no practical use. Politically, Neo-Confucianism paid no attention to application to the society. And it itself included both sides of nei sheng and wai wang, and nei sheng extended into wai wang. But too much one-sided stressing nei sheng and even going to impracticality led to failure of wai wang, so it lost its value of application to the society. In addition, Complete Works of Five Confucian Classics , Complete Works of Four Confucian Classics , Complete Works of Practising Morality compiled by the Ming Dynasty Confucian scholars issued the script across the country, declaring these works would be the criteria for the official promotion examinations, which severely confined the creativity in the academic circle. The officials chosen by this way were not armed with the talent of coping with practical affairs, nor with managing the country. The reign was dark and feeble so much so that the ruling power was in the hands of other officials and eunuchs, therefore throwing the Ming Dynasty on the brink of crises. Under such circumstances, some patriotic officials and scholars attempted to rescue the Ming Dynasty from crises and discussed the weaknesses of Neo-Confucianism .Then they corrected and criticized the theory. They stressed the application of the theory and so atmosphere of returning to the original classics, pursuit of the application of knowledge dominated the whole ideological field.
Besides, influence of the local culture played an important part. In history Bashu area produced many noted I-Ching schlars like Yang Xiong in Western Han Dynasty, who wrote Tai Xuan(tai xuan) ,Li Ding-zuo in Tang Dynasty, who wrote Collected Notes to I-Ching (yi jing ji jie) ,Shu Shi in Song Dynasty, who wrote History of I-Ching by Shu S h i (Shu Shi yi zhuan),Zhang Xing-cheng, who wrote On Changes (bian tong),Zhang Jun,who wrote Zi Yan s History of I-Ching (Zi Yan yi zhuan),and so on. In Lai Zhi-de's times, the Ming government ,on the one hand, actively performed the monarchical cultural guideline ,and regulated I-Ching by Zhu Xi to "official doctrine" for a promotion ladder. On the other hand, Bashu area had a long history of I-Ching studies which traced back to Yan Jun-ping, Yang Xiong's master, from whom the influence of I- Ching studies was self-evident, just as Cheng Yu, Neo-Confucianist in North Song Dynasty, said, "I-Ching studies is in Ba Shu area." Ba Shu culture is an integrated part of Chinese culture with the following characteristics: long and brilliant history of adaptation and merge, harmony and pursuit for enjoyment, passing on civilization and rich in traditional legacy and multi-functional.
Influenced by such circumstances of I-Ching studies, Lai's I-Ching studies was characteristic of Ba Shu area culture. His mind was broad and profound in collaboration with image-number, principles and Confucian thought. In illuminating I-Ching, he explained the I-Ching guas in the flexible, multiple and open ways ,unrestricted to form, with extensive and profound knowledge, meanwhile considering historical ,human and political elements, tracing back to the originals. He passed on the traditional Chinese civilization, inherited and developed Cheng-Zhu's Neo-Confucianism. His I-Ching theory reflected a combination of system, science and human nature. At the same time, he displayed his mind liberation and broke the constraints of Zhu Xi's doctrine. He boldly fulfilled his idea and bravely questioned authority.
Therefore,Lai Zhi-de's I-Ching was a product of the times with his own remarkable features. His I-Ching thought was at the turn of old era into a new one.So his thought owed to his special life experience. As we know, any thought or surge of thoughts are all products of times. So was Lai's .His thought was just a reflection of the his times. His I-Ching mind involved both the inheriting ancient Chinese classic I-Ching's ,criticizing and correcting the Neo-Confucianism. Meanwhile, he absorbed new thought and wiped out errors and summed up the ancient traditional human science on all sides. So surely his mind of I-Ching enriched Chinese I-Ching and promoted the development of Chinese ancient classic philosophy.
So, the first part of the essay focuses on describing his mind development in his I-Ching studies. All his life was spent in the circumstances where Cheng-Zhu Neo-Confucianism was declared to be officially acknowledged academics, in other words, on the one hand, Neo-Confucianism ruled the nation in the Ming Dynasty spiritually, on the other hand,the government actively performed the monarchical cultural policy and advocated strongly "three programs and five common senses" Intellectuals mind were confined to the cage of "Confucian doctrine" .The official promotion examinations were oriented to Cheng- Zhu Neo-Confucianism, the only criteria. Undoubtedly Lai's mind was deeply influenced by Cheng-Zhu Neo-Confucianism. His thought was symbol of a product of the times. Just in such circumstances full of social upheavals and dramatic social ideological change, did his I-Ching studies came into being and develop.
The second part of the essay makes a thorough exploration into Lai's I-Ching itself and analyses his theoretic set-up system. It is pointed that his theory may be roughly divided into two parts, i.e. tai chi figure and I-Ching gua. Because his I-Ching theory was based on his Tai chi, mainly built on his Tai chi as the introduction and base, our exploration of his cosmology illustrated his cosmic idea and then makes an analysis on his gua theory studies in the aspects of yao xiang, image-number, hexagrams and so on and detect the features of his I-Ching studies.
From the above examples and analysis, it is clearly found that Lai Zhi-de took the image as the base for explaining I-Ching gua ,advancing cuo-zong theory in explaining the logic of gua image and Shao Yong's Fuxi's and Wenwang's figure formats; besides, he explained sixty-four gua images and gua yao ci with cuo-zong theory, bian yao, and zhong yao,etc. In this way he combined three sages' I-Ching into one body and made the gua of same body and gua qing stand out together. So he inherited and developed ancient Chinese I-Ching. His learning style grew into a unique system with many original ideas. And so his theory was called "unique learning ".
His I-Ching studies clearly show scholars the evolutionary process of I-Ching Gua, the differences among three sages or four sages. His interpretation of Gua was based on the grounds. Lai Zhi-de made a thorough examination and correction in the I-Ching studies from Han to Song Dynasties and he pointed out the errors in Han Confucian scholars' interpretation of Yi-ology Gua, esp. Yu Fan's interpretation of Huti, deserting semi-hugua, gua bian theory, etc, which were confusing and misleading; meanwhile, however, he did not completely throw away the results of the previous Confucian studies. That is ,he borrowed in mid-yao, in-and-out gua,cuo-zong (i.e.pangtong), zheng wei, disposition of yao and so on. He conducted the studies and provided interpretations on the gua yao ci in the regular and logic way. He pointed out a way for I-Ching beginners and made I-Ching far from being boring and obscure. Instead, it was realistic and it was an epitome of a descriptive and dynamic world. And I-Ching gua was no longer a plane world in the way of simple narration by word. On the contrary, it was a dimensional and multifaceted world, just as Lai said, "We can not talk about I-Ching if we discard images."
In a word, this part mainly focuses the characteristics in Lai's I-Ching studies from the angle of I-Ching gua images. Instead of only limiting to the studies of image-number Yi-ology, he paid much attention to the combination of principles with image-number. It went with the Great Treatise which said, "The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations;--in this way the good fortune and bad (indicated by them) were made clear. "Explanations and emblems are both existent in the I-Ching .Lai took a fair and just attitude to the great book. While inheriting the achievements from the previous scholars' studies in the critical way, he applied the principle I-Ching in the Song Dynasty in a proper way to his own research. He was not blindly obedient to the authority. He pointed out the problems existent in the Yi-ology studies with bravery and proposed his own original idea. And the part also makes exposition and analysis on the image, number, law and qi in I-Ching.
The third part focuses on the research to Lai's I-Ching philosophical idea in his I-Ching studies. We discuss the problem in three aspects: (1)Retrospect to the history of issue about the relations between image-number and meaning; (2)Lai's illumination of the relations between image-number and meaning. It was one of the features in his I-Ching studies that Lai illuminated the law in the I-Ching from the point of the natural I-Ching, sages' I-Ching and the classic I-Ching. And from another point of view, ancient Chinese cultural features were displayed in his I-Ching studies with natural materialism and humanism, from nature to humanism were reflected the combination and unity of heaven and man. Another point to mention, the classic I-Ching was reflection of ancient Chinese thoughts about the relation between nature and man. However ,Lai protruded sages' role played in bridging and narrating the relation between heaven and man. Just because of the sages' perfect comprehension of the universal laws ,a great classic I-Ching was created. I-Ching was a "arithmatic" philosophy which reflected natural laws in the form of diagrams. Man can learn and apply it, but instead of accumulation of knowledge, sages transcended ordinary people's mind, and pondering the universal things.
The fourth part focuses on Lai's ideology and its characteristic by means of his several poems and his interpretation of Great Tretease, his world outlook and Neo-Confucianism idea in his I-Ching classic is presented.We develop the argumentfrom three aspect s:
1.keeping a hermit life with a pursuit of sages' ideal;
2.Lai's I-Ching mind theory;
3.Lai's idea of I-Ching for men of honor.
We trace Lai's pursuit of sage's ideal and his world outlook from his behavior and poems, which reflected hid feelings of the world; furthermore, reflecting deep impact of the environment and era on him.
Base on the investigation into Lai's I-Ching studies in the previous chapters, we come to summarize his academic style and historical evaluation. Through the summing-up ,we can have a command of his I-Ching thoery features as the whole. Collected Notes to Yijing (Zhou Yi Ji Zhu)was Lai Zhi-de's representative work that tells us that he was a dedicated I-Ching scholar ,concentrated on I-Ching studies. His classic book Collected Notes to I-Ching was appraised highly and regarded as a legacy of I-Ching studies since Dynasties of Yuan and Ming, just as Hang Xin-zhai, modern I-Ching scholar, once praised his book and said,
With regard to Yi studies in Yuan and Ming dynasties, there were not any inventions.Scholars mostly followed the footprints of Cheng-Zhu Neo-Confucianism. Among them were Xiong Yu-ke, Hu Yi-gui, Xiong Liang-fu, Wang Shen-zhi, Dong Zhen-qing in Yuan Dynasty, and Huang Dao-zhou, Qiao Zhong-he in Ming Dynasty outstanding. Despite of the fact, they still followed some school, not forming their own style. Although books of 17 Xiang Zheng, San Yi Dong Ji by Huang Dao-zhou, illustrated principles of I-Ching through emblems, calendar, number, they were so complicated and obscure beyond comprehension that they were not widely spread. Only Lai Zhi-de, born in Mid-Sichuan, became famous for his book of Collected Notes to I-Ching (Zhou Yi Ji Zhu).He spent twenty-nine years completing the book which spread in the south of China for three hundred years and still on. Although his cuo-zong theories were very acceptable to readers, and his methods of employing emblems simple and clear and made difficult text into an easy-to-understood one. So he set up I-Ching theory of his own style. His book became a good guide and textbook for the I-Ching learning beginners.
From Mr. Hang's evaluation, we see that Lia Zhi-de occupied an significant and unique position in the field of I-Ching studies in times of Dynasties Ming and Qing. The value reflected in his I-Ching studies symbolized his profound and broad knowledge ,morals and wisdom of life.At the same time, his ideas laid a foundation for opening the door of knowledge application to practice in Ming and Qing dynasties.
The materials and references are all taken from the book of Collected Notes to Yijing(Zhou Yi Ji Zhu) by Lai Zhi-de, published by Shang Hai Publishing House. Owing to a large number of extracts , the noting method are adopted in the way of the pages of the essay and other materials extracted in the form of under-page noting.
本文绪论部分主要探讨来氏所处的时代及学术,从而彰显他所面对的现实及其需要解决的时代问题。来氏生于明朝正值明王朝日趋衰败,社会动荡不安的时代。当时,政治上正从兴盛转入衰败时期。官宦专权,政治黑暗,边防废弛,蒙古贵族、女真族不断骚扰边界,地主阶级对农民进行残酷压榨,阶级矛盾在日益激化。土地兼并问题极为严重,致使封建社会各种矛盾尖锐化。
政治方面,明朝统治从正统朝代已开始日趋腐败不堪,所谓帝王“慢弃神器,王纲不守。”大权旁落,宦官专权,大臣尸位,俱以搜刮贪赂为能事。阶级矛盾日趋激化尖锐,农民起义此起彼伏。经济方面,明朝后期,资本主义关系在东南一带开始萌芽,新兴市民逐渐形成一股新的力量。新的生产关系改变了封建统治的社会结构,随之也开始动摇封建统治基础。至明中叶后,实学思潮兴起,晚明是中国古典科学的复兴与总结阶段。思想意识方面,雄踞封建社会意识形态宝殿的理学已不适应社会发展,它的腐朽性已充分暴露;诚然,理学是经学思想史上一个里程碑,理学注重发挥经书的义理,它虽然对外王的事功之学未能有所建树,但创立了一整套与天道合一的内圣之学。然而,理学发展到晚明,其学术内圣之属性趋向空疏,而作为外王的社会政治功能亦丧失殆尽。明朝中晚期社会动荡变化,进一步加深了理学危机。学术方面,在来氏生活时代,明朝政府大力推行文化专制路线,将程朱《易》学视为“官学”,科举考试的阶梯,这是当时政府的统治路线。然而,理学发展到晚明已经变质,作为经学发展的一个特殊形态,理学建构一套内圣之学,以道德修养为立说之本。朱熹将道德戒律当成天理,王守仁却将天理纳入人心,使道德修养作为外在于人的天律内化为主体的自律,即道德自觉。“明心见性”,“致良知”成为心学的主题。然而,心学发展到末流,形成了重体认本心,轻践履,重境界,轻实际的虚华空疏学风,理学末流不重视经世致用,故不免因蹈空而失落,沦为虚学。经学本身包括内圣外王两方面,且以内圣开出外王。由于片面强调内圣,且走向空疏,导致开出外王失败,经世则无从谈起,加之明代统治者编成《五经大全》、《四书大全》及《性理大全》,颁诏天下,以此作为士子科举考试之圭臬,严重桎梏了知识界的创造性。凭借这种考试出来的国家官员,不具备处理实际事物的才能,也不具备治国安邦的雄才大略,总之,明朝中后期统治阶级开始昏庸,宦官专权,社会矛盾激化,导致明朝统治走向崩溃。
鉴于此,明朝中晚期一些知识分子企图挽救时局,于是乎出现了修正、批判理学,讲求经世致用,一时间回归原典的实学思潮弥漫意识形态的各个领域。
另外,来氏易学思想发展形成深受地域文化的熏陶。在历史发展进程中,巴蜀地区出现了许多著名易学家,如西汉扬雄著《太玄》,唐代李鼎祚著《周易集解》,宋朝苏轼著《苏世易传》,张行成著《通变》,张浚著《紫岩易传》,黄岩泽著《易学一殇》等。蜀地在易学研究方面历史悠久,可以追源于汉代扬雄之师严君平,其源远流长影响之深显而易见,正如北宋理学家程颐所言:“易学在蜀”。蜀文化是中国文化组成的部分,具有历史悠久,灿烂辉煌;兼容并包,渴求开放;提倡和谐,崇尚休闲;传承文明,积淀丰厚;具有多重性等特色。
来氏在这种文化大环境的地域里成长起来,因此,其易学思想具有三个主要特征:一、深受程朱理学思想的影响,其学说在一定程度上承袭朱子学说;二、其易学又不全同于朱子思想,对朱子学说加以梳理和勘正,体现出冲破朱子思想禁锢,大胆实践,敢于问津的时代精神;三、具有蜀地文化特征:即其易学思想博大精深,融象数义理于一体,儒道思想并蓄,解卦方式灵活多样,不拘泥形式,知识渊博,历史人文政治兼顾,追终原典。因此,来氏继承和发展了程朱理学,其易学体现了系统性,科学性与人文性于一体;其易学既是回应时代的产物,又具有自己鲜明的特色。来氏易学思想正处于新旧思想交融时期,这是他特殊性成长经历所赋予的,历史上任何思想或思潮都是时代的产物,来氏易学正是这一特色的彰显,他的易学思想既包含对中国古代《易》学思想的继承,对理学的批判和修正,又包含对新思想的吸纳,对中国古代《易》学思想进行全面梳理和总结。因此,其易学丰富了中国易学思想宝库内容,促进了中国古典哲学的发展。
此外,该部分最后内容对来氏代表作《易经集注》(简称《集注》)做一简介。《集注》是明代易学发展史上对于易学有突出贡献并深深影响了后世的一部易学经典之作。该书在总结前代易学象数与义理学发展的基础上而形成的,是中国古代易学发展史上一个里程碑。来氏以建立的阴阳错综说体系为根据,诠释卦象逻辑结构和邵雍提出的先天图与后天图,以错综、爻变、中爻等解卦法诠释六十四卦的卦爻象及卦爻辞,继承和发展了易学中传统的取象说。从学术角度而言,该著可自成体系,在当时颇有新意。因此,当时被推为“绝学”,其易学融象数与义理为一体,调和了象数派与义理派之间的偏激弊病,提出“舍象不可以言易”,“辞因象而系”,《集注》代表来氏易学思想之精华。
论文的第一章,主要从易学发展史的角度,对前人《易》之观与来氏《易》之观做一比较和分析,从中发现其异同。该部分从古经自身结构,与近几年王家台出土的《归藏》比较以及古经成书后的应用三方面论证了古经乃为卜筮之书,然而并非仅是卜筮之书,书中蕴涵了上古先民的某些哲学思想。成书于战国后期的《易传》是一部哲学著作,其对古经进行高度原创性解读,对古经蕴涵的思想加以提炼升华。《易传》之后,古经与《易传》成为一体,即由两者构成的《周易》成为一部天人之学的哲学典籍。继之,论述了来氏《周易》观,本文认为来氏对《易》之见解,基本上继承了汉代与宋代以来的《易传》传统,义理与象数兼容,且义理源于象数,对《易》道德含义与作用加以阐明,对“贞一”加以发挥,凸现了《周易》对人生的道德修养指导意义。
第二章重点阐述来氏易学思想体系,为来氏易学之核心,其易学体系可以大致分两部分:一为太极论,二为卦爻象论。前者为来氏思想的形而上理论部分,后者实则落实在易卦爻象上解说易。
首先侧重对来氏太极图的研究,从中探究其太极宇宙哲学思想。来氏提出“太极三原理”,即:“流行者气,主宰者理,对待者数”。来氏一生著有许多太极图与八卦图,他吸取宋代图书学之精华,对河图洛书伏羲文王图等,都做过详细研究与论述,并有精辟独到见解,太极哲学是来氏建构易卦学说体系的理论依据。因此,侧重于对来氏哲学思维的探讨,在追溯前贤研究同时,对比来氏在该领域的继承和发展,总结其博大精深的太极理论。其次,对来氏易卦爻思想体系做一专门详述,着重对其象、错、综、变、中爻等五点说明。
第三章从易学哲学角度论证和阐发来氏易学体系象数理气的辩证关系,主要分两部分:一、象数与义理关系问题的历史追溯;二、来氏论象数与义理的关系。该部分重点论述来氏易学中对象数与义理关系的观点。虽然来氏极为重视象,义理乃依附于象而生存,但是,来氏却将二者之间的关系辩证地加以阐述,克服门户偏见,全方位对象、数、理及气四者间关系加以探讨,阐明它们之间的辩证关系。
第四章重点研究来氏思想世界与理学思想内容与特点,通过对其著作《集注》对《周易》的诠释与《来瞿唐先生日录》(简称《日录》)中的诗词与理学内容来彰显其世界观及其易学所蕴含的理学思想,主要从三方面阐述:一、隐居立圣贤之志;二、来氏易心性论;三、易为君子谋。从其行为与诗词对世界的情感抒发把握来氏对圣贤之志理想的追求及其人生观。从来氏对理学的研究阐发,我们可以对来氏理学世界有一个认识,从而折射出时代环境对来氏的思想境界与人生观的潜移默化的影响。
结语部分对其易学做一总结评定,并对其学术性格与历史进行定位,从而对其易学特点有一个整体的把握。从其代表著作《集注》书中可以清楚地看出他是一位潜心专诚研究易学的易学家,其《集注》一书被后世视为元明以来易学中的瑰宝,正如近世易学家杭辛斋所称道其书,曰:
元明两代之言易学,无甚发明,著录者大抵盘旋于程朱脚下为多。元之熊与可、胡一桂、熊良辅、王申之、董真卿,明之黄道周、乔中和,皆其杰出者也,然皆有所依傍,不能成一家之言。黄道周之《易象正》、《三易洞玑》,虽以天象历数阐明易理,而艰深奥衍,流传不广,惟来知德氏崛起川中,以二十九年之功,成《来氏集注》一书,风行大江以南,三百年来未绝。虽其错综之说,颇贻人口实,然取象说理,浅显明白,惟恐人之不易索解,恒罕譬取喻以明之。视故作艰深以文其浅陋者,自胜一筹。初学者得此,当为善本也。
通过杭氏对来氏易学的评价,可看出来氏易学在明清易学研究领域的独特地位,其易学研究所阐扬的价值体现出其深厚的学养与生命的智慧,同时成为开启明清实学奠定了基础。
本文所引用来氏有关材料皆出于明代易学家来知德撰写的《易经集注》,上海书店出版社1990年版及《来瞿唐先生日录》(《续修四库全书》1128卷)。由于文中引述该书材料过多,故采用页内注释方式,且以《集注》表示《易经集注》,《日录》表示《来瞿唐先生日录》,其他材料则采用页下注释方式,文中不再赘述。
Lai Zhi-de, noted I-Ching scholar of Ming Dynasty, was recorded in the biographies of Studies on Ming Dynasty Confucianism (Ming Ru Xue An) and History of Ming Dynasty (Ming Shi) as well. Owing to inseparability of his times in research to Lai Zhi-de's I-Ching idea, we should learn about his times when he studied the classic work of I-Ching in combination with the then times in order to completely and accurately grasp his I-Ching, disclose the characteristics of his I-Ching studies and touch the pulse of his mind, furthermore, trace back the process of his studies. At present, the achievement in research to his study fall into two aspects: one is the approach of his I-Ching studies ,i.e. illuminating how he explained adopting images of Gua by means of cuo, zong, bianyao and zhongyao and evaluating his gain and lose such as Xu Qin-ting and the other the study of his I-Ching philosophy such as Chen Zhu-yi, Zhu Bo-kun, Chen De-shu and Yang Zi-ping. In contrast, there is not an article which makes a comprehensive exploration into his I-Ching studies, let alone involving pragmatic value of his theory. Hence the purpose of this essay. The essay will conduct a comprehensive research to Lai's I-Ching with effort to make new explanations based on previous research material and be beneficial to the society. Besides, this essay takes a favorable attitude to revealing the contributions made by Lai's I-Ching in the wide range in developing Chinese I-Ching and correcting errors and restoring I-Ching to normal. This essay is composed of six parts: (1)Introduction, (2)Chapter One,(3)Chapter Two,(4)Chapter Three,(5)Conclusion.
The introduction of the essay mainly discusses his era and academic situation which he was confronted with and the problems of the era to solve. Lai Zhi-de was born when Ming Dynasty had been coming down full of riots. Eunuchs controlled the power and the government was corrupted. The border was loose unprotected and often harassed and invaded by Mongolian aristocrats and Nuezhen nationality people. The landlords' class exploited peasantry cruelly, which made class conflicts sharper day by day. the feudal privileged did land deal, levied high taxes and land encirclement deprived many peasants of heavy lossof fields , which caused them to be tenants who suffered from the exploration of high proportion of land rent.
Politically, the regime of Ming Dynasty tended to be extremely corrupted and the emperor looked down upon the gods and neglected supreme laws. The power fell into the hands of the eunuchs and ministers who did not perform their duties. Instead, they pursued robbery and bribery. Class clashes were particularly sharp. And peasantry uprisings were in ups and downs. Economically, in the late period of Ming Dynasty, capitalistic relationship started to sprout in the southeast China. And newly developed citizens gradually formed a new force. New productive relationship altered the social structure of the feudal regime, subsequently, shaking the foundation of the feudal ruling. In natural sciences, Ming Dynasty was a remarkable period. With economic development, Ming Dynasty witnessed many new achievements in scientific technology. Up to the latter half of Ming Dynasty, capitalistic sprouting and pragmatic ideology booming contributed to the revival of natural sciences from silence. The late period of Ming Dynasty was a times of restoring and summarizing of Classic Chinese sciences; meanwhile, a times of widespreading modern Western sciences, which Western missionaries brought into China the advanced culture and technology from the West.
Ideologically, Neo-Confucianism, which had dominated the mind of feudal soci- ety, had already not adapted to the social development, with its corruption fully exposed. Indeed, Neo-Confucianism was a milestone in the history of I-Ching studies. It stressed illumination of principles and doctrines in Confucian classics. Although it failed to contribute to king's power enforcement, it created a complete set of waysof pursuing sages' ideals which geared to heavenly laws. However, when Neo-Confucianism developed into the late period of Ming Dynasty, the academic theory of being ideal sages academic theory tended to be empty while the social function as king's power enforcement already died out, either. The social chaos and changes in the mid-late period of Ming Dynasty further deepened the crises of Neo-Confucianism.
Academically, Neo-Confucianism changed in its essence in the late Ming Dynasty. As a special form in the development of Confucian classics studies, Neo-Confucianism had set up a systematic theory of becoming sages in which morality served as its doctrines. Zhu Xi made morality and commandments to be heavenly laws whereas Wang Shou-ren made heavenly laws to enter one's mind, so he made the morality, the heavenly laws as outer part of humans, to be internalized self-discipline, i.e. morality-consciousness. "Clear mind sees one's xing(nature) ", "To conscientiousness" had become the theme in Xin-xing philosophy. When Xin-xing philosophy came to end, it developed in the other way round characterized by emphasizing conscience and horizon, ignoring practice and experience. In other words, the philosophy inevitably fell into no-value, insignificant science with no practical use. Politically, Neo-Confucianism paid no attention to application to the society. And it itself included both sides of nei sheng and wai wang, and nei sheng extended into wai wang. But too much one-sided stressing nei sheng and even going to impracticality led to failure of wai wang, so it lost its value of application to the society. In addition, Complete Works of Five Confucian Classics , Complete Works of Four Confucian Classics , Complete Works of Practising Morality compiled by the Ming Dynasty Confucian scholars issued the script across the country, declaring these works would be the criteria for the official promotion examinations, which severely confined the creativity in the academic circle. The officials chosen by this way were not armed with the talent of coping with practical affairs, nor with managing the country. The reign was dark and feeble so much so that the ruling power was in the hands of other officials and eunuchs, therefore throwing the Ming Dynasty on the brink of crises. Under such circumstances, some patriotic officials and scholars attempted to rescue the Ming Dynasty from crises and discussed the weaknesses of Neo-Confucianism .Then they corrected and criticized the theory. They stressed the application of the theory and so atmosphere of returning to the original classics, pursuit of the application of knowledge dominated the whole ideological field.
Besides, influence of the local culture played an important part. In history Bashu area produced many noted I-Ching schlars like Yang Xiong in Western Han Dynasty, who wrote Tai Xuan(tai xuan) ,Li Ding-zuo in Tang Dynasty, who wrote Collected Notes to I-Ching (yi jing ji jie) ,Shu Shi in Song Dynasty, who wrote History of I-Ching by Shu S h i (Shu Shi yi zhuan),Zhang Xing-cheng, who wrote On Changes (bian tong),Zhang Jun,who wrote Zi Yan s History of I-Ching (Zi Yan yi zhuan),and so on. In Lai Zhi-de's times, the Ming government ,on the one hand, actively performed the monarchical cultural guideline ,and regulated I-Ching by Zhu Xi to "official doctrine" for a promotion ladder. On the other hand, Bashu area had a long history of I-Ching studies which traced back to Yan Jun-ping, Yang Xiong's master, from whom the influence of I- Ching studies was self-evident, just as Cheng Yu, Neo-Confucianist in North Song Dynasty, said, "I-Ching studies is in Ba Shu area." Ba Shu culture is an integrated part of Chinese culture with the following characteristics: long and brilliant history of adaptation and merge, harmony and pursuit for enjoyment, passing on civilization and rich in traditional legacy and multi-functional.
Influenced by such circumstances of I-Ching studies, Lai's I-Ching studies was characteristic of Ba Shu area culture. His mind was broad and profound in collaboration with image-number, principles and Confucian thought. In illuminating I-Ching, he explained the I-Ching guas in the flexible, multiple and open ways ,unrestricted to form, with extensive and profound knowledge, meanwhile considering historical ,human and political elements, tracing back to the originals. He passed on the traditional Chinese civilization, inherited and developed Cheng-Zhu's Neo-Confucianism. His I-Ching theory reflected a combination of system, science and human nature. At the same time, he displayed his mind liberation and broke the constraints of Zhu Xi's doctrine. He boldly fulfilled his idea and bravely questioned authority.
Therefore,Lai Zhi-de's I-Ching was a product of the times with his own remarkable features. His I-Ching thought was at the turn of old era into a new one.So his thought owed to his special life experience. As we know, any thought or surge of thoughts are all products of times. So was Lai's .His thought was just a reflection of the his times. His I-Ching mind involved both the inheriting ancient Chinese classic I-Ching's ,criticizing and correcting the Neo-Confucianism. Meanwhile, he absorbed new thought and wiped out errors and summed up the ancient traditional human science on all sides. So surely his mind of I-Ching enriched Chinese I-Ching and promoted the development of Chinese ancient classic philosophy.
So, the first part of the essay focuses on describing his mind development in his I-Ching studies. All his life was spent in the circumstances where Cheng-Zhu Neo-Confucianism was declared to be officially acknowledged academics, in other words, on the one hand, Neo-Confucianism ruled the nation in the Ming Dynasty spiritually, on the other hand,the government actively performed the monarchical cultural policy and advocated strongly "three programs and five common senses" Intellectuals mind were confined to the cage of "Confucian doctrine" .The official promotion examinations were oriented to Cheng- Zhu Neo-Confucianism, the only criteria. Undoubtedly Lai's mind was deeply influenced by Cheng-Zhu Neo-Confucianism. His thought was symbol of a product of the times. Just in such circumstances full of social upheavals and dramatic social ideological change, did his I-Ching studies came into being and develop.
The second part of the essay makes a thorough exploration into Lai's I-Ching itself and analyses his theoretic set-up system. It is pointed that his theory may be roughly divided into two parts, i.e. tai chi figure and I-Ching gua. Because his I-Ching theory was based on his Tai chi, mainly built on his Tai chi as the introduction and base, our exploration of his cosmology illustrated his cosmic idea and then makes an analysis on his gua theory studies in the aspects of yao xiang, image-number, hexagrams and so on and detect the features of his I-Ching studies.
From the above examples and analysis, it is clearly found that Lai Zhi-de took the image as the base for explaining I-Ching gua ,advancing cuo-zong theory in explaining the logic of gua image and Shao Yong's Fuxi's and Wenwang's figure formats; besides, he explained sixty-four gua images and gua yao ci with cuo-zong theory, bian yao, and zhong yao,etc. In this way he combined three sages' I-Ching into one body and made the gua of same body and gua qing stand out together. So he inherited and developed ancient Chinese I-Ching. His learning style grew into a unique system with many original ideas. And so his theory was called "unique learning ".
His I-Ching studies clearly show scholars the evolutionary process of I-Ching Gua, the differences among three sages or four sages. His interpretation of Gua was based on the grounds. Lai Zhi-de made a thorough examination and correction in the I-Ching studies from Han to Song Dynasties and he pointed out the errors in Han Confucian scholars' interpretation of Yi-ology Gua, esp. Yu Fan's interpretation of Huti, deserting semi-hugua, gua bian theory, etc, which were confusing and misleading; meanwhile, however, he did not completely throw away the results of the previous Confucian studies. That is ,he borrowed in mid-yao, in-and-out gua,cuo-zong (i.e.pangtong), zheng wei, disposition of yao and so on. He conducted the studies and provided interpretations on the gua yao ci in the regular and logic way. He pointed out a way for I-Ching beginners and made I-Ching far from being boring and obscure. Instead, it was realistic and it was an epitome of a descriptive and dynamic world. And I-Ching gua was no longer a plane world in the way of simple narration by word. On the contrary, it was a dimensional and multifaceted world, just as Lai said, "We can not talk about I-Ching if we discard images."
In a word, this part mainly focuses the characteristics in Lai's I-Ching studies from the angle of I-Ching gua images. Instead of only limiting to the studies of image-number Yi-ology, he paid much attention to the combination of principles with image-number. It went with the Great Treatise which said, "The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations;--in this way the good fortune and bad (indicated by them) were made clear. "Explanations and emblems are both existent in the I-Ching .Lai took a fair and just attitude to the great book. While inheriting the achievements from the previous scholars' studies in the critical way, he applied the principle I-Ching in the Song Dynasty in a proper way to his own research. He was not blindly obedient to the authority. He pointed out the problems existent in the Yi-ology studies with bravery and proposed his own original idea. And the part also makes exposition and analysis on the image, number, law and qi in I-Ching.
The third part focuses on the research to Lai's I-Ching philosophical idea in his I-Ching studies. We discuss the problem in three aspects: (1)Retrospect to the history of issue about the relations between image-number and meaning; (2)Lai's illumination of the relations between image-number and meaning. It was one of the features in his I-Ching studies that Lai illuminated the law in the I-Ching from the point of the natural I-Ching, sages' I-Ching and the classic I-Ching. And from another point of view, ancient Chinese cultural features were displayed in his I-Ching studies with natural materialism and humanism, from nature to humanism were reflected the combination and unity of heaven and man. Another point to mention, the classic I-Ching was reflection of ancient Chinese thoughts about the relation between nature and man. However ,Lai protruded sages' role played in bridging and narrating the relation between heaven and man. Just because of the sages' perfect comprehension of the universal laws ,a great classic I-Ching was created. I-Ching was a "arithmatic" philosophy which reflected natural laws in the form of diagrams. Man can learn and apply it, but instead of accumulation of knowledge, sages transcended ordinary people's mind, and pondering the universal things.
The fourth part focuses on Lai's ideology and its characteristic by means of his several poems and his interpretation of Great Tretease, his world outlook and Neo-Confucianism idea in his I-Ching classic is presented.We develop the argumentfrom three aspect s:
1.keeping a hermit life with a pursuit of sages' ideal;
2.Lai's I-Ching mind theory;
3.Lai's idea of I-Ching for men of honor.
We trace Lai's pursuit of sage's ideal and his world outlook from his behavior and poems, which reflected hid feelings of the world; furthermore, reflecting deep impact of the environment and era on him.
Base on the investigation into Lai's I-Ching studies in the previous chapters, we come to summarize his academic style and historical evaluation. Through the summing-up ,we can have a command of his I-Ching thoery features as the whole. Collected Notes to Yijing (Zhou Yi Ji Zhu)was Lai Zhi-de's representative work that tells us that he was a dedicated I-Ching scholar ,concentrated on I-Ching studies. His classic book Collected Notes to I-Ching was appraised highly and regarded as a legacy of I-Ching studies since Dynasties of Yuan and Ming, just as Hang Xin-zhai, modern I-Ching scholar, once praised his book and said,
With regard to Yi studies in Yuan and Ming dynasties, there were not any inventions.Scholars mostly followed the footprints of Cheng-Zhu Neo-Confucianism. Among them were Xiong Yu-ke, Hu Yi-gui, Xiong Liang-fu, Wang Shen-zhi, Dong Zhen-qing in Yuan Dynasty, and Huang Dao-zhou, Qiao Zhong-he in Ming Dynasty outstanding. Despite of the fact, they still followed some school, not forming their own style. Although books of 17 Xiang Zheng, San Yi Dong Ji by Huang Dao-zhou, illustrated principles of I-Ching through emblems, calendar, number, they were so complicated and obscure beyond comprehension that they were not widely spread. Only Lai Zhi-de, born in Mid-Sichuan, became famous for his book of Collected Notes to I-Ching (Zhou Yi Ji Zhu).He spent twenty-nine years completing the book which spread in the south of China for three hundred years and still on. Although his cuo-zong theories were very acceptable to readers, and his methods of employing emblems simple and clear and made difficult text into an easy-to-understood one. So he set up I-Ching theory of his own style. His book became a good guide and textbook for the I-Ching learning beginners.
From Mr. Hang's evaluation, we see that Lia Zhi-de occupied an significant and unique position in the field of I-Ching studies in times of Dynasties Ming and Qing. The value reflected in his I-Ching studies symbolized his profound and broad knowledge ,morals and wisdom of life.At the same time, his ideas laid a foundation for opening the door of knowledge application to practice in Ming and Qing dynasties.
The materials and references are all taken from the book of Collected Notes to Yijing(Zhou Yi Ji Zhu) by Lai Zhi-de, published by Shang Hai Publishing House. Owing to a large number of extracts , the noting method are adopted in the way of the pages of the essay and other materials extracted in the form of under-page noting.
引文
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