《周易正义》之编撰

唐代为五经撰正义,为注疏统一之始。清儒服膺汉学,主翔实,故于《正义》多所讥诋,讥其虚浮。然唐时,儒玄合流,既已蔚为风气,孔氏《周易正义》之所以以形上学为纲纪者,亦非无故。此外,《周易正义》释义先以辅嗣为本,旁引汉魏南北朝诸说以供参证,有驳有断、有议有辩,与《书》《诗》《札记》诸疏之参据旧疏、杂出众手者不同。具体而言,《周易正义》调融南北,荟萃诸家,故用王而不固于王;参以玄言,故义理架构颇与老庄相通;渐染于浮屠,故排佛而用佛;发明义例、考辨意旨,自下新义,故有学术价值可言,尤宋人疑古开新之先导,非株守一先生说者可比。

The compilation of Zhouyi Zheng yi

The earlier period of the Tang dynasty (618-907) witnessed the rectifications of the Five Confucian Classics, representing the beginning of the unifications of the annotations and interpretations for the Confucian Classics. The Confucian scholars of the Qing dynasty (1644-1911) appreciate the philological tradition which can be traced back to the Han dynasty (206 B. C. -220 A. D. ) and advocate textual researches. So they criticized more against the flighty of the interpretations in the Tang dynasty. However, in the Tang dynasty, the Zhouyi Zheng yi (Rectifications of the Meanings of the Book of Change) owes its leading position in the metaphysical realm to the situation that the combination of Confucianism and Daoism became in vogue during that period. In addition, based on Wang Bi's (226-249) annotations and commentaries on Zhouyi, the Rectifications of the Meanings of the Book of Change adopted the views of many other scholars from the Han dynasty and extended the connotations. This differs from the annotations and commentaries of the other classics which were composed of many different ideas. Merging the southern and northern views, Zhouyi Zheng yi was based on Wang's commentaries but did not stick to his commentaries. It drew references from the metaphysical views hence exposing a taste of Daoism. It opposes Buddhism but it still adopts the useful elements from Buddhism, hence its academic values. It can be viewed as the prior of the Song dynasty's (960-1279) suspecting attitude to the assertion for the ancient classics.