帛《易》源流蠡测

今本《周易》为王弼所传东汉费直古文易本,考之竹简本,今本与竹本大体相似,证明了今本确为古文《易》本无疑。而帛本《周易》应为汉初田何所传今文《易》本。理由有二:一,从时间上说,帛本经传的抄写时间应在文帝或文帝之前,基本可界定在高祖至吕后执政的二十余年间,这符合汉初传《易》“本于田何一家”的史书记载。二,从学术归属上看,帛《易》以“乖”代“睽”、以“礼”代“履”作卦名,显然受到《序卦》“睽者,乖也”、“履者,礼也”的影响,此与汉初田何一系“训诂举大谊”的学风也很相似。田何所传今文《易》本,包括“今义”和“古义”两方面,“今义”指以“德行”“仁义”谈《易》的内容,“古义”指以占筮及阴阳灾变谈《易》的内容。帛书经文卦序与京房《易》八宫卦序的密切关系,及帛本《易传》中大量孔子论阴阳五行、占筮梦兆的语句,都反映了马王堆帛本《易》可能为史籍所载田何弟子周王孙所持“古义”的传抄本。

On the Origin and Development of the Book of Change Copied on Silk

The current version of Zhouyi(also called Yi, Bo ok of Change) is incon sistent with the version handed down by Wang Bi, who adopted Fei Zhi’s ancient -character(also called Zhuan shu)version of the Eastern Han Dynasty.Referr ing t o the Zhouyi copied on the bamboo slips excavated, we can see that the cont ent of the current version is generally similar to that copied on the bamboo slips, doubtlessly demonstrating that the current version belongs to the Zhouyi in anc ient characters and the version on silk should belong to the modern-character ( o f the Han Dynasty) (also called Li shu) version transmitted by Tian He in the beg inning of the Western Han Dynasty.There are two reasons for the conclusion.One is that, the time when the version on silk was transcribed should be during or before the reign of Emperor Wen and can be basically limited to the over 20 yea rs from the reigns of Emperor Gao to Queen Lv, conforming to the historical re cords that the transmission of the Yi “originated singly from Tian He”;The oth er is that,by the academic attribution, the hexagrams’names are evidently af fected by the interpretations of the names in the Orderly Sequences of the Hexag rams (Xu Gua), being similar to Tian He’s academic style.The Text of mode rn-ch a racter Zhouyi transmitted by Tian He includes two aspects of “modern connot ation s” and “ancient connotations”, the former referring to the content which dis cusses Yi by “virtues” and “benevolence & righteousness”, the latter to tha t concerning divination.The correlation between the arrangement of the hexagram s’order by Jing Fang and that in the version on silk, the large number of Conf ucius' remarks on Yin-yang, Five-element, and divination in the Commenta ries o n Yi copied on silk reflect that the Zhouyi on silk was probably a trans cription from the Text of “ancient connotations” handed down by zhou Wang-sun, one o f Tian He’s disciples.