“苟日新,日日新,又日新”新解——以《蛊》《巽》卦爻辞为核心的考察  

A New Interpretation of “gou ri xin,ri ri xin,you ri xin”:A Survey Focusing on the Hexagram or Line Statements of Gu and Xun

作　　者：杨效雷[1] 朱彦民[2] 

机构地区：[1]天津师范大学历史文化学院,天津300387 [2]南开大学历史学院,天津300071

出　　处：《周易研究》2016年第1期37-39,64,共4页Studies of Zhouyi

基　　金：国家社科基金项目:"史事宗"易学研究(14BZX05)

摘　　要：郭沫若尝考《礼记·大学》所引汤盘铭"苟日新,日日新,又日新"乃"兄日辛,且(祖)日辛,父日辛"之讹。质疑者以为,兄、祖、父之排列无序,且同在辛日祭祀,不可信从。其实,兄、祖、父之序,乃因昭穆制度。《史记·殷本纪》中报乙、报丙、报丁之序讹为"报丁、报乙、报丙"可证。至于同在辛日祭祀,则与辛日的特殊性有关。《蛊》卦卦辞"先甲三日,后甲三日"和《巽》卦九五爻辞"先庚三日,后庚三日"皆指向辛日。后世纳甲说之巽纳辛,八卦逸象之巽为蓍,皆可佐证郭沫若之考证意见。Based on textual research, Guo Moruo （1892-1978） had pointed out that the inscription on the washbasin of Tang, the founding monarch of the Shang dynasty （c. 1600-1046 BCE）, in the ＂Great Learning＂ （Da xue） of the Li ji （Records of Ritual） that ＂gou ri xin , ri ri xin , you ri xin 苟日新,日日新,又日新＂ （lit., If you could cleanse yourself today to have a fresh start in life, have a fresh start everyday and insist on having it daily for ever） were mistaken words for ＂xiong ri xin, zhu ri xin, fu ri xin 兄日辛,且（祖）日辛,父日辛＂ （lit., the day for sacrifice offering to brother was the day of Xin 辛＂ [the 8th of the ten heavenly stems in order], that for grandfather was the day of Xin, and that for father was the day of Xin）. Those who were suspicious of this point of view insisted that, as the sequence of brother, grandfather, and father does not accord with the generational order and the days for sacrifice offering were all on the day of Xin, Guo＇s argument was not co- gent enough. As a matter of fact, this sequence complies with the ancient Chinese burial system for positions of different generations in ancestral temple. It was also the case in the ＂Biographic Sketches of Emperors of the Yin Dynasty＂ （Yin benji） in the Shi ji （Historical Records） that sequence of Yi 7, （the 2nd of the ten heavenly stems）, Bing 丙 （the 3rd） , Ding 丁（the4th） was a mistaken order for the original sequence of Ding, Yi, Bing. The reason the day for sacrifice was always on the day of Xin was on account of that day＇s special symbolism. Both the hexagram statement of Gu [ , Illness to Be Cured, 181 of three days before the day of Jia （the 1st） and three days after the day of Jia＂ and the fifth line ,statement of hexagram Xun [ , Compliance, 57] of ＂three days before the day of Geng （the 7th） and three days after the day of Geng＂ directed at- tention to the Xin day. In addition, the fact that in the Najia （correlating the heavenly

关 键 词：《礼记》 《大学》 蛊卦 巽卦 

分 类 号：B221[哲学宗教—中国哲学]