明代高攀龍「心易」說及讀《易》心法析論

高攀龍為晚明儒者，著有《周易孔義》。《周易孔義》異於一般傳注，乃研《易》心得之作。該書以《易傳》思想為依歸，視《易》為聖人「體道」、「傳心」之書，致力展現個人掘發的讀《易》心法。此心法以「心易」說為核心，一方面談「以心釋《易》」，另方面從存有論層面強調心體、道體通貫為一，順此談以心體「易」，再以此作為「以心釋《易》」的基礎。景逸之義理釋《易》，對於《易》之陰陽，談陰陽生生與陰陽相互為用，並闡發陰陽之道所形成的現象界之原理原則，論心體之虛寂與無私無為之發用，並由本體工夫相即談修身與經世實踐，闡發《易》之「敬義」、「敬懼」、「改過遷善」及發政施仁之深意。景逸《易》學可謂「心易」《易》學，以天道性命相貫通的義理釋《易》。透過自身對聖人之學的默會及對宋明理學的啟發，結合自身工夫實踐、人事閱歷所凝煉出的生命智慧，匯聚成《周易孔義》一書。

關鍵字

高攀龍；《周易孔義》；周易易簡說；易學；心學

並列摘要

Gao Pan Long, a prominent scholar of the late Ming Dynasty, is renowned for his Zhou Yi Kong Yi, highly regarded by his contemporaries. Gao aimed to explicate the profound meanings of Yi Chuan, blending insights from predecessors with his unique understanding of human affairs. Using trigrams and hexagrams, he provided comprehensive and nuanced interpretations. This paper explores differing scholarly views on Gao's Mind-Yi theory within the context of Ming Dynasty Yi Jing studies. Gao's interpretations emphasized the unification of the three elements, virtue as the foundation of human affairs, and adapting to time and place. His work demonstrated the Yi Jing's universal principles and practical applications. Through Zhou Yi Kong Yi, Gao revealed the interconnection between the Tao of Humanity and the Tao of Universalism. He argued that the Tao of Yi Jing could refine individual character, improve society, and promote universal harmony, embodying the essence of his Yi Jing study.