郭子章易学思想探析——以法藏孤本《郭氏易解》为中心  

On Guo Zizhang's Yi Scholarship on the Changes:Centering on the Only Copy Extant of Guo's Yijie in France

作　　者：刘敏[1] LIU Min

机构地区：[1]中国社会科学院大学哲学院,北京102488

出　　处：《周易研究》2024年第3期26-34,共9页Studies of Zhouyi

基　　金：山东省社会科学规划研究项目:“法国藏孤本《郭氏易解》研究”(17CWTJ16)。

摘　　要：郭子章有感于晚明学风空疏,主张回归经学以救其弊。其治《易》破汉宋之藩篱,象数与名理并重,对汉魏宋明之说皆有吸收。郭氏于诸家《易》说多有从违,而对扬雄、关朗、邵雍鲜少批评。作为阳明后学,郭氏易学的心学特质甚为明显,其“洗心藏密”的心学易思想继承发展了江右王门的归寂说。他认为,易道之精义在于天地生生之德,生生之德降衷于人而为性体。“洗心藏密”是透入性体的返本功夫,于心体之本然并无增减,故虽名“洗”而实无所洗。人若能复归本心,不必借助筮数卦爻即可前知而通于神明。郭氏还主张会通三教。在他看来,《易》之道同于老子之道,《易》之“乾元”即老子之“一”;《易》之“生生”与佛教的“无生之生”一致,“洗心”功夫无所不通的效验也颇有佛教的神通意味。郭氏门人苏浚接续了其心学易思想,魏浚则继承了其重汉易与象数的易学取向。As Guo Zizhang(1542-1618)felt the hollow academic atmosphere in the late Ming dynasty(1368-1644),he advocated returning to the study of original Confucian classics to rectify the shortcomings.His study of the Changes broke through the barriers of Changes scholarship in the Han(206 BCE-220 CE)and Song(960-1279)dynasties,emphasizing both image-number and meaning-principle,and absorbing the theories of Han,Wei,Song,and Ming dynasties.Guo accepted or rejected the Yi scholarship of various schools,while he rarely criticized Yang Xiong(53 BCE-18 CE),Guan Lang,and Shao Yong(1012-1077).As a descendant of Wang Yangming(1472-1529),Guo's Yi study has an obvious characteristic of the heart-mind theory,and his Changesbased heart-mind thought of“refreshing heart-mind and meditating in seclusion”inherits and develops the theory of return to the state of void and quiescence advocated by Wang Yangming's followers.He believed that the essence of the Dao of Yi lies in the shengsheng(producing and reproducing)virtue of heaven and earth,and the virtue becomes human nature while manifesting in humans.“Refreshing heart-mind and meditating in seclusion”is a cultivation of returning to the ontological origin which penetrates the body of human nature,without any increase or decrease of the nature of the heart-mind body.Therefore,although it is called“refreshing”,there is actually no need to be refreshed.If a person can return to their original state of mind,they do not need to rely on divination,number,hexagram and line as they can be able to foresee and communicate with the gods.Guo also advocated the integration of the three religions.In his view,the Dao of the Changes is the same as that of Lao zi,and the“originality of Qian[?]”in the Yijing is the“One”in Lao zi;the concept of“shengsheng”in the Yijing is consistent with the concept of“non rebirth of birth”in Buddhism,and the effectiveness of the cultivation of“heart-mind refreshing”is also imbued with the supernatural capacity in Buddhism.Su Jun(1542-159

关 键 词：郭子章 《郭氏易解》 心学 江右 洗心 三教 

分 类 号：B248.99[哲学宗教—中国哲学]