《周禮》與《司馬法》之「文本互訓」

A Dicussion on the Intertextuality between “Zhou-Li” and “Sima-Fa”

《周禮》與《司馬法》存在諸多「文本互訓」之處，其至為突出者即「以仁為 本」的戰爭道德。以此為基礎，一方面《司馬法》可補充訓釋《周禮》在軍制、戰車編製和軍賦制度諸方面闡釋之不足，儘管其所提供之補充如兩種不同的賦制亦充滿爭議。另一方面，《周禮》亦可對《司馬法》作重要訓釋，除補充後者作為「周 大司馬之法」而無軍訓制度之缺憾外，更重要的是訓釋《司馬法》的內在哲學基礎：《周禮》雖有「用五」現象，但卻未至於「尚五」，反而是對「三」和「三」之倍數呈現明顯偏好，往往以其配尊位。「尚三」實即「尚中」。這實可與《司馬法》 追求長短輕重恰到好處的「無過不及」互訓。本文蓋欲據此商榷學者將《司馬法》 哲學思想歸諸五行說之觀點。

The most highlighted intertextuality between Zhou-Li 周禮 and Sima-Fa 司馬法, which are abundant in it, is their concept of war moral that with Ren 仁 as its fundamental. Based on this, on one hand, Sima-Fa supplements Zhou-Li's insufficient recordation on military system, the authorized strength on chariot, and the institution of military taxes, even though its supplements, like the two kinds of tax institution, are controversial. On the other hand, Zhou-Li also provides significant explain for Sima-Fa, not only on military training system, but also on the philosophical foundation. Specifically, Zhou-Li uses five frequently, but not yet reached the position of worship. On the contrary, three and its multiples possess apparent preference in this scripture, which usually matches them with noble status. In the perspective of Chinese philosophy, threeworship is equivalent to moderation worship. This phenomenon actually can be interpreted with Sima-Fa mutually, which also pursuits the status free from excess and deficiency on length, weight, quantity, and the like. This conclusion might consults with the standpoint that regard the philosophical base of Sima-Fa as Five-element theory.