〈君人者何必安哉〉釋疑──兼論簡文所呈現之中庸思想

Study of Chapter Junrenzhe Hebi An Zai - The Emerging Thoughts on the Chu Bamboo Slip Versions of The Doctrine of the Mean

〈君人者何必安哉〉一篇著錄於《上海博物館藏戰國楚竹書（七）》，其簡文完整而清晰，但因傳世文獻未見載，各家學者對其文字通讀，甚至基本意旨皆有異說，筆者在梳理簡文後，認為「白玉三回」當讀「白玉三毀」，范乘以白玉上的三個瑕疵比喻楚王美好德行中的三個小缺點，意在勸諫楚王不可過於儉約，當享有適度的禮樂、耳目之欲。簡文思想合於儒家「過猶不及」的「中庸之道」，「中庸」雖少與「儉」、「奢」同論，但儒家經典之一的《禮記》有「君子下不偪下。」和「國儉，則示之以禮。」之載。楚王過度簡省耳目之欲的行為即「國儉」，恐有「偪下」之虞，故范乘「示之以禮」。

The chapter Junrenzhe Hebi An Zai is seen on the Chu Bamboo Slips of the Warring States Period collected in the Shanghai Museum, vol. 7. Its scripts are complete and clear, but it is not found in preserved historical documents. Thus, there are different opinions on the characters and the context of this chapter. After researching, I suggest that 'hui' in baiyu san hui should not be read as 'hui'(回), but should be read as 'hui'(毀). Fan Cheng intended to advice the King of the Chu state not to be too frugal and should enjoy himself in the appropriate entertainment. The ideology of Junrenzhe Hebi An Zai conforms to the Doctrine of the Mean as elucidated by Confucians. Although the Doctrine of the Mean rarely discusses iterms of frugality and luxury, The Book of Rites, as one example, is one of the Confucian Classics which mentions “the person of noble character will not force subordinates to become more frugal” (Junzi Xia Bu Bi Xia) and “If the nation's way of life was frugal, courtiers should show ceremony” (Guojian, ze Shizhi yi Li). The overly frugal behavior of the king represented in Guojian may cause the result of “forcing subordinates to become more frugal” (Bu Xia), therefore Fan Cheng exemplifies the importance of displaying the king in ceremony (Shizhi yi Li).