朱子的「易道神」說與《易》注義例

Zhu Xi’s Doctrine of“Yi-Dao-Shen”and the Commentarial Format of Zhouyi Benyi

朱子的「心性情」、「易道神」說常被視為朱子理學內部的命題，其實它們與朱子對《周易》的詮釋和注釋也有密切關係。經過考察《周易本義》六十四卦的注釋義例，可以發現《易》中含有「卦德—卦體—卦變—卦主—象—占—戒」的義例結構，對應特定的理學義理結構，體現了理顯現為事的機制；相應地，朱子相關論述中含有「易統理事」模式，作為書籍的《易》和作為概念的「易」皆是統攝理氣的機能總體。天地之心和人之心皆具有「心統性情」（心統理氣）模式，它們皆被「易（體）／道（理）／神（用）」模式所涵攝，可以稱此模式為「易統道神」。朱子稱此模式的總體為「易之體」、「大易之全體」、「流行變易之體」、「闔闢變化之體」，也就是易體，朱子《易》注的義例結構及其義理結構則從《周易》文本的角度賦予易體及其運行機制以內容。朱子所說的道體（宇宙論）、心體（心性論）、易體（《易》學哲學），在作為包含理氣的機能總體的意義上可以等量齊觀，它們皆以「易有太極」為形上根據、以「易統道神」為運行機制而實現統合，從而構建起一個以易為最高範疇、用易統貫天人的《易》學規模。朱子提出的易體概念和「易統道神」命題，表明他要以理氣論、宇宙論和心性論這些理學理論來詮釋《易》學原理、注釋《周易》文本，同時又要以《易》學原理來支持這些理學理論，含有他對理學和《易》學進行交互詮釋的深刻用意。

Zhu Xi(朱熹)’s doctrines of“Mind-Nature-Emotion”(心性情, Xin-Xing-Qing) and“Chang-Principle-Function”(易道神, Yi-Dao-Shen) are often regarded as internal propositions within his Neo-Confucian framework. In reality, they are profoundly interconnected with his hermeneutics and commentaries on the Book of Changes (《周易》, Zhouyi). Through examining the hermeneutic principles in his Commentary on the Original Meaning of the Zhouyi (《周易本義》, Zhouyi Benyi), we discover a structure of annotation format within the Book of Changes comprising“hexagram transformation - hexagram substance - hexagram ruler - hexagram virtue - image - divination - admonition”, which corresponds to a specific structure of Neo-Confucian principles. This structure manifests the mechanism whereby principle (理, li) becomes manifest in concrete affairs (事, shi). Correspondingly, Zhu Xi’s related discourses contain the pattern of“the Changes unifying principle and affairs”(易統理事). Both the Book of Changes as a text and“Change”(易, Yi) as a concept function as functional totalities that encompass principle (理, li) and vital force (氣, qi). Both the Mind of Heaven-and-Earth and the human mind exhibit the pattern of“mind unifies nature and emotion”(心統性情), which itself subsumes the pattern of“Change-Principle-Function”. This integrated pattern may be termed“Change unifies principle and function”(易統道神). Zhu Xi refers to this holistic pattern as“the substance of Change”(易之體),“the complete substance of the Great Change”(大易之全體),“the substance of changing transformation”(流行變易之體), or“the substance of opening-closing transformation”(闔闢變化之體), which collectively term the Substance of Change (易體). The structure of annotation format and structure of Neo-Confucian principles in his Zhouyi commentaries substantiates this Substance of Change and its operational mechanisms from the perspective of the classic’s textual framework. Zhu Xi’s concepts of the Substance of Dao (cosmology), Substance of Mind (mind-nature theory), and Substance of Change (philosophy of the Book of Changes) are functionally equivalent as dynamic totalities integrating li and qi. They achieve synthesis through the metaphysical foundation of“Change contains the Supreme Ultimate”(易有太極) and the operational mechanism of“Change unifies principle and function”(易統道神). Zhu Xi’s formulation of the concept of Substance of Change and the proposition of“Change unifies principle and function”reveal his endeavor to interpret the principles of the Book of Changes and annotate its text using Neo-Confucian theories of li-qi, cosmology, and mind-nature, simultaneously employ the principles of the Book of Changes to validate these Neo-Confucian theories. This reflects his profound intention of mutual hermeneutics between Neo-Confucianism and studies of the Book of Changes.