宋至清儒詮釋「洗心退藏於密」異同析論

Abstract

本文以訓詁哲學的詮釋進路，從宋元明清四代儒者針對《周易．繫辭上傳》第十一章「聖人以此洗心，退藏於密」二句，探討析論並比較對照箇中義理的異同，尤其著重在「洗心」的「洗」字，西漢文帝時期《帛書易傳．繫辭》作「佚」，唐初陸德明（名元朗，約550-630）《經典釋文》引漢魏以來異文作「先」，而清儒阮元（伯元，芸臺，1764-1849）《周易注疏校勘記》卷七考曰：「『洗』，石經、岳本、閩、監、毛本同。《釋文》：『洗』，京、荀、虞、董、張、蜀才作『先』，石經同。」東晉韓康伯（名伯，生卒年不詳）注「洗心」曰「洗滌萬物之心」，唐孔穎達（沖遠，仲達，574-648）承之云「洗蕩萬物之心」，歷來詮解多從此說。而「佚心」蘊涵回歸、解放的本體境界義，偏於道家的「無為」、「自然」；「洗心」具滌淨、修養的工夫作用義，偏於儒家的「有為」、「常心」；「先心」則寓本體存有之理，「體用一源，顯微無間」，先後雖有別，實則同歸一致，本文因以證詮《周易》方知（智）、圓神的通幾妙詣。

This paper takes a semantic approach to analyze and contrast the interpretations by cholars from Song to Qing dynasties, of the sentence “Saints wash the mind and hide in secrecy” in The Book of Changes. A special focus is on the word xi洗 and xixin 洗心. It is written as yi 佚in The Silk Book Version in the period of Emperor Wen of Han. Lu Deming (陸德明, ca. 550-630) records it as xian 先 ‘earlier’ in his Textual Explanations of Classics in the early Tang dynasty. Qing dynasty scholar Ruan Yuan (阮元, 1764-1849) makes a comprehensive verification in volume 7 of his Book of Annotations and Verifications of Zhou Yi and says “‘xi’ is recorded the same in the Stone Classic, the Yue version, and the Min, the Jian, the Mao versions; it is recorded in The Textual Explanations that ‘洗’ is only written as xian in the versions of Jing, Xun, Yu, Dong, Zhang, Shu Cai, which is the same as in the Stone Classic.”Han Kangbo (韓康伯) in Jin dynasty annotates xixin as “the mind that washes everything”; Kong Yingda (孔穎達, 574-648) in Tang dynasty succeeds and interprets it as “the mind that cleans everything” . However, xixin implies efforts and functions while xianxin signifies existence of substance. As the saying goes “The substance and the function come from the same source and there is no interstice between the explicit and the implicit,” xixin and xianxin differ in sequence but in fact have the same origin.