由《大學》三綱領的詮釋探討日本江戶初期的儒學發展

The Development of Early Tokugawa Confucianism as Seen in Interpretations of the Three Main Concepts in the Daxue: With a Focus on Fujiwara Seika’s Method of Studying the Classics

在王守仁提倡《古本大學》後《大學》的詮釋有多樣化的趨勢，到了明末更形成了「新四書學」的局面，而明代豐富的《四書》詮釋資源也直接影響了日本江戶時代的學者。如藤原惺窩（1561-1619）即是援用林兆恩（1517-1598）《四書標摘正義》編撰《大學要略》。藤原惺窩身為「日本朱子學之祖」林羅山（1583-1657）的老師，後學往往將他歸為朱子學者。但若直接閱讀他的著作，會發現他的思想並不單純屬於朱子學派的範疇。惺窩閱讀許多剛傳到日本的明末時期的文集，這些書籍對他而言是中國最新的學術，與他的弟子林羅山不同，惺窩較積極、不以學派或思想設限。筆者認為，藤原惺窩的思想並不能單以「包容」來解釋他對陸王之學的看法。欲深入探討惺窩的思想，不只需要關注他對朱子、陸王之學的看法，也必須考慮明代末期的學問對於他的影響。本文欲藉由分析《大學要略》的三綱領詮釋是如何引用、為何引用《四書標摘正義》，進而論述藤原惺窩的治經方法以及其後對日本儒者《大學》解經方式的影響。

Interpretations of the Daxue (大學 The Great Learning) diversified following Wang Yangming’s 王陽明 advocacy of the ancient edition. By the late Ming, this trend had formed a new phase of Four Books studies, and the rich interpretational resources this produced during the Ming were a direct influence on Japanese scholars of the Edo period. Among these, Fujiwara Seika 藤原惺窩 (1561-1619) quotes Lin Zhaoen’s 林兆恩 (1517-1598) Sishu biaozhai zhengyi (四書標摘正義 Interpretations of Remarks and Notes on the Four Books) in his own work Daigakuyouryaku (大學要略 Summary of the Great Learning). As the teacher of Hayashi Razan 林羅山 (1583- 1657), the father of Japanese Zhuzi 朱子 studies, Fujiwara Seika has been frequently referred to by his followers as a Zhuzi scholar. However, a read of Fujiwara’s own works reveals that his thought cannot be purely catagorized as of the Zhuzi School. Fujiwara Seika read many late Ming collected works that had been newly introduced in Japan. For him, these books were the latest scholarship from China. Unlike his student, Hayashi Razan, Fujiwara Seika did not restrict himself to any particular school of thought. The author believes that simple “inclusiveness” does not adequately explain Fujiwara Seika’s thoughts and opinions on the Lu-Wang school. To more deeply explore Fujiwara Seika’s ideas, we must not only focus our attention on his opinions of Zhuzi and the Lu-Wang school, but also consider the influence of late Ming scholarship on him. By analyzing how and why Daigakuyouryaku cites the three main guiding principles of the Sishu biaozhai zhengyi, this paper further discusses Fujiwara Seika’s method of studying the Chinese classics and its influence on subsequent methods employed by Japanese scholars to study the Daxue.