王弼解《易》之道阐释

王弼注《易》有返归《易传》的强烈企图。从他的《周易略例》对解《易》的原则说明中,可以知道他特别重视《明象》及《明彖》,并把问题的讨论集中在阴阳符号的卦爻结构的启发上。王弼综论卦爻之义的背后则是他对天道的基本认识。由于王弼视天道为一系列的展开,所以其“意象言”之说与之成一类比的对应,由这一类比而产生了王弼在言说时独特的论述文法。在《老子注》中,“言、象、意”可以被代换成“名言、称为、无称无名”,这不但是作为一种论述的方法,而且可视为道在名言世界的一种实践。王弼既然在《周易略例》中提出“言象意”说,那么他的《周易注》是否也依此一方法而成?其次,王弼注《易》的方法,究竟使读者对《易》产生什么新的认识?凡此二点即为本文所关心之重点。

On Wang Bi's hermeneutic principle in interpreting Yi

In annotating Zhouyi, WANG Bi (226-249) showed a strong attempt to return to the connotations conceived in Yi Zhuan. By his Zhou yi lue li (Concise Interpretative Formulae for Zhouyi), which clarifies his hermeneutic principles in interpreting Zhouyi, we can know that he paid particular attention to Ming xiang (lit. Explicating the Images, one chapter in Zhou yi lue li) and Ming tuan (Explicating the Judgment) , and focused on the inspiration drawn from the structure of the lines in a hexagram. The connotations of the hexagram and lines elaborated by WANG Bi were based on his recognition of the Dao of heaven. Because WANG believes the Dao of heaven is a series of unfolding, the unfolding from idea to image to language in his argument also corresponds to this understanding and led to a particular narrative style while he was composing his works. "Language, image and idea" in his Lao zi zhu (Annotations to Lao zi) can be interpreted as "(Confucian) principles, designation and non-name"respectively. Not only can this be a narrative method but also be regarded as a practice of the Dao in the world of principles. Now that WANG Bi had mentioned the correlation between "language, image and idea" in his Zhou yi lue li, did he complete his Zhou yi zhu (Annotations to Zhouyi) still in this line? And what kind of new idea on Zhouyi will his hermeneutic approach bring forth to the readers. This paper focuses on these two questions and gives an answer.