朱睦楔及其《授經圖》

Chu Mu-ch’ie and his Shou Jing T'u

唐代韓愈作〈原道〉，以為聖人之道，由孔子傳至孟子，孟子死後，不得其傳。北宋中葉的程頤則說：「周公沒，聖人之道不行；孟軻死，聖人之學不傳。道不行，百世無善治；學不傳，千載無真儒。」（《二程集•伊川文集》卷十一，〈明道先生墓表〉）南宋初年的鄭樵也說：「秦人焚書而書存，諸儒窮經而經絕。」（《通志•校讎略》）這些話透露了怎樣的思想傾向？其一，聖人之道或聖人之學，僅傳到孟子為止，孟子死後，已不得其傳。其二，漢人雖勠力傳經，但所傳之經，因不得聖人之道，所以經書表面上雖傳下來，實則，聖人之道早已不在，所以說「諸儒窮經而經絕」。其三，後世傳經之儒雖多，但卻未把聖人之道傳下來，這些儒者僅傳經而不傳道，所以說「千載無真儒」。這些觀念深深地影響到宋、明儒者對漢學的態度，所以自北宋中葉以迄明中葉的五百年間，漢學可說完全失去學術舞臺的主導地位。可是，自明中葉起，漢學在王鏊、祝允明、楊慎、鄭曉等人提出「漢人去古未遠，應得孔門之真」的反省下，逐漸復興，一時漢宋學優劣問題也成為中、晚明學者關心的主要課題之一。但是，要強調漢學的重要，不能僅僅止於「漢人去古未遠」的口號而已，必須有實際的行動作為後盾。如就現存明代中、晚期所留下的經學文獻加以觀察，當時學者至少作了下列數點努力：1.注經時往往漢宋兼採。2.斥責疑經改經之非。3.考辨宋人經說之偽。4.強調文字音義對研究的重要性。5.藉考訂名物制度以通經。6.從各種典籍中蒐集經書佚文。7.編纂傳經和傳道統系的著作。前六點可說是技術層面的工作，第七點才是思想層面的問題。中、晚明的儒者在技術層面的探討，雖有相當豐碩的成果，但要解決宋人提出的「漢人窮經而經絕」的指控，和「千載無真儒」的低劣評價，光靠技術層面的探討，並不能解決問題。如何提出反證，證明經書經漢儒之手並未失傳，進而確立漢人的「真儒」地位，實是中、晚明儒者最先要解決的問題。

This dissertation is divided into seven section. The first section is the foreword, and simply describes intellectual develpments in the study of the Classics from the Sung to the mid-Ming. The author notes that this period witnessed a rapid decline in Han studies (Han-sueh), but by the mid-Ming, scholars such as Wang Ao, Yang Shen, and Cheng Hsiao had already begun to emphasize the importance of Han-hsueh. The second section covers Chu's life and writings. Chu was a sixth generation descendant of the Chou-ting King Chu Suh. Chu once held the post of chou fan tsong cheng, and advocated research of the Classics. His own most famous work on the Classics is the Shou Jing T'u.The third section discusses the general form of Chu's text and his motivation in writing it. According to Chu's statements, he wrote the book in order to promote Han-hsueh. The work is divided into five parts, covering the Chou I, Shang Shu, Shi Jing, Ch'un-ch'iu，and the Li Jing. Each part contains four chapters, arranged topically as follows: a general outline, a chart detailing the origin and spread of teachings on the Classic under discussion, a biography of the scholars associated with these teachings, and a list of these scholars’ writings pertaining to each Classic. The fourth section discusses the selection of materials in Chu's book. Chu relied on Chang Ru-yu's Ch'un Shu K'ao Suo, revising and expanding Chang's charts detailing the origin and spread of teachings on the Classics mentioned above. Biographical materials were drawn from the biographies of the Shi Chi, the Han Shu, and the Later Han Shu. Chu's list of scholarly writings on the Classics generally relied on Cheng Ch'iao's Tong Chih Lue, supplemented by private collections and catalogs. The fifth section looks at the supplement to Chu's text written by Huang Yu-chi and Kong Hsiang-ling. Huang corrected what he believed were mistakes by Chu regarding other books, chapters, and authors. Huang also added biographical material on 255 ku-wen and chin-wen authors and 741 notes on the Classics. Finally, Huang rearranged biographical materials in the section on the Shang Shu. The sixth section discusses the significance and influence of the Shou Jing T'u. The book had a significant influence on the general form of Chu Yi-tsun's compilation, the Jing I K'ao. The author also notes that, after the Han Dynasty, scholarly compilations on Han teachers of the Classics all followed the conventions set in Chu's Shou Jing T'u. In the concluding section the author discusses the stimulating effect that the Shou Jing T'u had on Han-hsueh after the middle of the Ming Dynasty.