子夏之學行述論

子夏在孔門四科中，列居「文學」；晚年且為魏文侯師，其在當時學、政方面分量之重可見。子夏既以文學著稱，學識自是淵博；對於所謂好學及致仁之方，別有體會。子夏心智靈明，能申述孔子未盡之意，對於孔子之言行風範，觀察透徹；復能見微知著，以為國君當及早杜絕臣下姦惡之萌。然其所謂學，主要亦是在修德，其次方是求知，是亦依循孔子教學之基本方向；其篤實之修德工夫，誠有足資吾人取法者。子夏與孔子論《詩》，見於《論語》者，學者解義紛歧。代表漢、宋兩大經學家之鄭玄與朱子，意見雖相左，但皆有典籍依據，且前後一貫，當可並存。張橫渠與陸象山亦各有說，但較曲折。子夏不獨精於《詩》義，復通於樂理。其回答魏文侯問樂之言，於古樂、今樂之別，德音、溺音之分，及國君聞樂以思臣下勤勞之實，多所闡發。子夏深入《詩》義，講明樂教，體會《易》理，探索《春秋》，對經典有獨到之見解。子夏乃孔門傳經之主要人物，在學識與人品方面皆相當可觀。但從孔子對彼之教示、彼與同門之對話、孟子對彼之定位及後人對彼之衡量中，皆可看出其器度未臻弘遠；不但未達孔子之圓實，且不及曾子之淳正。子夏以其高才美質，親炙聖人，終其一生，尚且不能全然化氣補偏，後之學者更當有所警惕。

關鍵字

德行；學識；詩義；樂理；器度

並列摘要

Among the four branches of Confucius, Zi-Xia belonged to ＂Literary Science＂. In his old age, Zi-Xia even served as the teacher of Marquis Wen of Wei, revealing his literary and political significance at the time. Since Zi-Xia was known for his literary knowledge, he was a very knowledgeable man and had alternative explanation on the method of ＂studious learning＂ and ＂benevolence achieving＂. Zi-Xia had dexterous mind; he can further explain Confucius's un-illustrated sayings. He observed Confucius's words and deeds very thoroughly, so he can always see how things developed from the first small beings and he believed that a monarch should eliminate courtiers' abuses from the very beginning. His study mainly focused on practicing virtue; asking for knowledge was the next in importance. The conception was just in line with Confucius's basic educational direction. His solid virtue practice manner is worth us to follow and study. As for the discussion of ＂poetry＂ between Zi-Xia and Confucius, which can be found in ＂Lun-Yu＂, scholars all had diverse explanations. Zheng-Xuan, a representative Confucian scholar in Han Dynasty, and Zhu-Zi, a representative Confucian scholar in Song Dynasty, although had opposite opinions, both theories were drawn from ancient codes and records and had coherence, so the two theories were able to coexist. Scholar Zhang-Hengqu and Lu-Xiangshan also had different views, but they views were more sophisticated. Zi-Xia was not only good at the meaning of ＂poetry＂ but also great at music theory. Once when he was asked about music theory by the Marquis Wen of Wei, he had very elaborate on the differences between ancient music and modern music, virtue tone (read as ＂De-yin＂) and wicked tone (read as ＂Ni-yin＂), and the need for a monarch to think of courtiers' diligence by distinguishing the music. When he went deep into the meaning of ＂poetry＂, explained clearly about music education, realized the meaning of ＂Yi-Jing＂, and explored the essence of ＂Chun-Qiu＂, Zi-Xia indeed had his own unique opinions about Confucian Theory. Zi-Xia was a major character in delivering the teaching of Confucian Theory. He had great knowledge and good personality. However, from the teaching that was given from Confucius to him, conversations between he and his classmates, positioning opinion about him by Meng-Zi, and evaluations by later generations, one may see Zi-Xia's personality was not yet perfect. He was not as serene and real as Confucius and was not as honest and straight as Ceng-Zi. With highly gifted talent and nature, direct instructions from a saint for his whole life, Zi-Xia still cannot fully transfer all these to make up his deficiencies. We as later scholars must be more and further vigilant.