郭店寫本引《詩》與儒學經典詮釋意義的形成

The Book of Odes as Quoted in the Guodian Manuscripts: The Formation of Meaning in the Interpretation of the Confucian Classics

先秦經學典籍的流傳與詮釋，與儒學思想的發展密不可分。尤其經學典籍以簡帛寫本的方式流傳，其記載思想的意義內容，不僅通過漢字記錄漢語語音來表達，包括漢字本身的形體結構，也在相當程度蘊含意義，使得儒學思想能夠寄托發展的訊息。本文以郭店寫本作為討論對象，聚焦於〈五行〉、〈性自命出〉、〈太一生水〉的「（之止）」字，說明儒學思想如何一方面藉由用字通假，將「（之止）」通假為「之」、「止」、「等」、「待」多個不同語詞，取得達至、停留、居處、齊等、依待等不同的解讀與詮釋，以建構「推止」、「尊賢」等一系列，有關身心道德，天道循環的思想義理；另一方面又刻意維持多個篇章中「（之止）」字相同的形體結構，連繫起通假成不同語詞之後多個解讀的意義，維護所建構思想義理的連貫性與整體性。

The transmission and interpretation of the Confucian Classics during the pre- Qin period are closely interwoven with intellectual developments internal to the Confucian tradition. Because these texts were transmitted as written documents and recorded on bamboo and silk, the graphic forms of the characters by which the contents were recorded, particularly the structure of the characters, were laden with intellectual meaning. This article takes the Guodian manuscripts as its target, focusing on the character ''（之止）'' such as is found in the ''Five Conducts,'' ''Human Nature Comes via the Mandate,'' and ''Grand One Gives Birth to Water,'' to show how a single graphic element served as the phonetic for a great number of words, which in turn reflected meanings such as ''to arrive at,'' ''to stop at,'' ''to reside in,'' ''to make even,'' and ''to expect,'' in order to advance the teachings of ''extending and securing'' (tui zhi), ''elevating worthy'' (zun xian), and more generally the inter-connectedness between personal self-cultivation and the Heavenly Way.