宋儒春秋尊王要義的發微與其政治思想（上）

THE SUNG CONFUCIANS' EXEGESIS OF THE SPRING & AUTUMN ANNALS AND THEIR POLITICAL THOUGHT

陳慶新(Chan Hing-sun)

《新亞學報》 10卷1期(上) (1971/12) Pp. 269-368+ap7-10

並列摘要

The intellectual climate of studies of the Chinese classics shifted with the Sung Dynasty. The change evidenced in the study of the Spring & Autumn Annals was especially great. With the onset of criticism of the three traditional commentaries to the classic, San Chuan (三傳), by Dan Zhu (啖助), Chao Kuang (趙匡) and Lu Chun (陸淳) of the T'ang Dynasty, in addition to the theory of 'Putting the San Chuan on a high self' proclaimed by Lu Tong also known as Yu Chuan Zi (盧仝玉川子), the trend of study of Spring & Autumn Annals had changed by the time of the Sung Dynasty. Most scholars of the Spring & Autumn Annals followed the practice of discarding the commentaries and following the classic alone (棄傳從經). This practice and approach to studying the classics freed classical studies from traditional restraints and allowed those Sung scholars who tried to explicate the Spring & Autumn Annals to express their political ideas. From their works on the Spring & Autumn Annals, we discover that they paid attention to many of the political problems of the times. The concepts of 'respecting the heavenly king' (尊王) and 'driving out the barbarians'(攘夷), being the central issues of the current political theory, were also subjects zealously discussed by students of the Spring & Autumn Annals. Moreover the problems of ＂the way of the ruler＂(王道), the succession to the throne, the debate over King Pu (濮議), the reform of Wang An Shi, the setting up of political factions and the domination of the officials were again and again put forward for discussion. In general, the philosophers of the Northern Sung stressed the interpretation of 'respecting the heavenly king' while those of the Southern Sung focused on the restoration of the lost territories. Originally, the concept of 'respecting the heavenly king' was one of the essential tenets of the Spring & Autumn Annals. With the Northern Sung, this concept became prominent through the scholars of classical learning. Sun Ming Fu (孫明復) was the first to introduce this theme. His method of and attitude toward studying the Spring & Autumn Annals had considerable influence on subsequent Sung philosophers. In one of his works Chun Chiu zun wang fa wei (春秋尊王發微) which consists of extremely one-sided theories, he considered that all events recorded in the Spring & Autumn Annals were evil and subject to Confucius' censure. He realized that it would be difficult for country to attain unification without a strong leader at the head of the central government. The status of the ruler should never be ranked equally with the feudal lords (諸侯). Sun also energetically supported the re-establishment of feudal rankings in order to lead to a revival of the central government's power. Owing to the extreme power of the regional commanders (節度使) at the end of T'ang Dynasty, the country was effectively partitioned. Sun moured the central government's loss of power in the Spring & Autumn period as a means of warning the leader to be alert. His treatise, mentioned above, also raised the problem of 'driving out of the barbarians'. Clearly, in order to obtain stability in the Sung kingdom, the threat of Liao (遼) and Hsia (夏) had to be removed. Sun's advocacy of 'driving out the barbarians' was mainly for the sake of the basic tenet 'respecting the heavenly king'. Hu An Ding (胡安定), his disciples Sun Shen Lao (孫莘老) and Cheng Yi Chuan (程伊川), and their disciples Xie Zhi (謝湜) and Liu Xuan (劉絢) all wrote about the Spring & Autumn Annals; they also stressed the concept of 'the respect of the heavenly king'. They corrected and supplemented Sun's Chun Chiu zun wang fa wei and strengthened the theory of respecting the heavenly king. Besides strongly advocating the stabilization of the feudal rankings, they also took notice of the problem of rites and bitterly opposed the exceeding of the appropriate authority and rites by the feudal lords and officers of the state in the Spring & Autumn period. When discussing how to establish and solidify the sovereign's authority, they pointed out the importance of the control of armour and finance by the central government. During the period of governmental corruption and of weakness of the royal house and at the time when the central government lost its power to unify the various parts of the state, a tyrant might find his way to seize power. This did not mean that a tyrant could not attain the achievement of kingliness' (王者之業). This depended on whether he wanted to sincerely practice the ways of kingliness or else act as a tyrannical lord on false pretenses. Regarding the problem of barbarians, these scholars proposed a policy of peaceful co-existence-so long as the barbarians did not attack-rather than a bellicose policy. Liu Yuan Fu (劉原父), very learned about the rites, gave much greater emphasis to the rites when he interpreted the Spring & Autumn Annals than did other scholars. Cai Jing (蔡京) was in effective control of the country when Chui Yan Zhi (崔彥直) shut himself off from the outside world and wrote his treatise. So his exegesis of the Spring & Autumn Annals focused on criticism and reproach of the power grabbing officials. Chui's theories were even more impressive than those of Sun Min Fu (孫明復). In order to prevent the loss of the emperor's power, Xiao Zi Jing (蕭子荆) suggested that ＂magestic awe＂ (威) and ＂prosperity＂ (福) should be concrete methods used by the emperor. Authority implied battles and alliances, while prosperity implied beneficence to the people. The two were essential techniques for a leader to govern the state. With regard to political and social stability, stressing the idea of respecting the king had realistic implications in the early and middle periods of the Northern Sung. No wonder the Sung philosophers, with their ultilitarian attitude of remedying the problems of the times, wrote exegeses of the Spring & Autumn Annals and brought to fore the idea of respecting the heavenly king which coincided perfectly with the spirit of the times.