由帛书《易传·缪和》解《谦》卦申论清华简《保训》的“三降之德”  

Reinterpreting the“SanJiang Virtues”in the Tsinghua Bamboo Slips Bao Xun

作　　者：宁镇疆[1] Ning Zhenjiang

机构地区：[1]上海大学古代文明研究中心

出　　处：《中原文化研究》2019年第5期95-101,共7页The Central Plains Culture Research

摘　　要：帛书《易传·缪和》解《谦》卦,为申明《谦》卦所强调的谦恭、卑处之思想,每每以舜、禹等圣君之事迹相比附。舜、禹等行事极为谦下、卑处,但最终却能广致万民、君临天下,其手段与结果之间形成强烈反差。由此出发,清华简《保训》的“三降之德”之“降”当理解为“下”或“谦下”,而“三”为虚指复数,故所谓“三降之德”当指舜这样的圣君能多行卑恭、谦下之德。舜之能“降”与尧之“克攘(让)”、禹之苦劳、文王之“卑服”含义一致,都强调卑恭、处下才能成功,传统上多认为这是儒家的所谓“道统”,但道家思想实亦与此多有关联。Shun, Yu and other sages are extremely modest and humblein the silk book Miu He, but in the end, they can reach all the people and reign all over the world, and there is a sharp contrast between the means and the ends. So, the present paper holds that the “Jiang” in “Sanjiang virtues” of Qinghua bamboo slips should be interpreted as“humble”or“modest”, while“three” carries the functional meaning“plural”. Thus,“Sanjiang virtues” should mean that sages like Shun can behave humbly and modestly. Shun’s“Jiang” is consistent or synonymous with Yao’s“Ke Rang (Giving)”, Yu’s arduous struggle and plain living, and King Wen’s“humble obedience”. They all emphasize the value of humbleness and modesty for achieving success. Traditionally, these virtues are regarded as the so-called“Canons”of Confucianism, but they also occur not infrequently in Taoism.

关 键 词：《缪和》 《保训》 舜 三降之德 

分 类 号：K224[历史地理—历史学]