「餘」與「藏」：方以智《易餘》的淵源、取義和約用

‘Yu’ and ‘Cang’ : The Origin, Meaning and Application of Fang Yi-zhi’s Yi Yu

本文只討論方以智《易餘》書名取用之故。但欲解決此問題，除了解釋書中用「餘」之義，尚需從兩方面入手，一是其淵源，一是其實際運作。這三者，即篇名淵源、取義、約用之所由來。其淵源除了必備的《易》學傳統外，尚有莊子與華嚴學，尤其華嚴學是其用「餘」取義發源之大宗。正因此，其取義極深複，「餘」之初始義為「雙方由相奪而相即」，而其引申義略如次：概念或情狀的對立面、生生者足以起用之憑藉、「互餘關係的多重性」及「互餘多重性方成其全體」、思理的後設位階、「設餘」的動態運作模式等，而重點不在會歸於傳統的本體論。且方以智之所以用「餘」，依其統攝與解蔽的學問旨趣，最重要的恰是不與「正」相對而取義，而是「餘」之動態延伸以通達於「整體關聯」，使得「餘」在其表法中呈現出「觀察點位移」的引導。而其約用則表現在「藏」。「餘」有其關聯的擴散性，而「藏」則主要用在可化約於兩端的關係項，方以智嘗試藉以統攝、調解思想史上的許多爭端。因此，「餘」與「藏」的發想與運作，既誕生於也納歸於他「統攝」與「解蔽」雙行的學問旨趣。

This article discusses the reason for the usage of term “remainder(餘)” in the title of Fang Yi-Zhi’s(方以智) book Yi Yu (易餘). It does so to not only investigate the literal meaning of “remainder,” but to also deduce its origin and its practical operation. With regard to the question of origin, in addition to the important resources represented by the Book of Changes, there are also the teachings of the Zhuangzi as well as Buddhist Huayanzong. Huayanzong is particularly crucial in relation to Fang’s use of the concept of remainder, representing an important source of meaning. The development of this concept is thus particularly complex, and its interpretative signification is worked through via a variety of propositions: the antagonism of concepts or states, the creative agent as sufficient to make himself useful, the “multiplicity of interrelationships” and its holistic characteristic, the postulated level of thinking and reasoning, and the dynamic mode of “remainder” in its operation, etc. All these significations attest to the fact that there is no need to refer back to traditional metaphysical ontology.
Moreover, in accordance with Fang Yi-zhi’s intellectual interest in questions of unification and undoing, his use of “remainder” is designed to avoid triggering any possible antithesis which would vie for the title of what is “orthodox/proper,” but rather to insist on the dynamic mobility inherent to “the remainder,” which extends itself while reaching for “a relationality of the whole,” enabling the “remainder” to guide a transformation of readerly perspective. The operation of the “remainder” is also related to the notion of “hiding/conservation”(藏). The “remainder” enables an expansion of relationality, presenting itself in the infinite diffusion across the whole, while the notion of “conservation” is mainly used within the limited link between two antagonistic ends. As such, the conception and operation of both “remainder” and “conservation” are both produced by and subsumed under Fang’s twin academic interests in “unifying”(統攝) and “undoing”(解蔽).