上博八〈子道餓〉新探

A New Study of the Bamboo-Slip Text ＂Zi Dao E＂ Published in the Shanghai Museum Corpus (Vol. 8)

黃羽璿(Yu-Hsuan Huang)

《漢學研究》 32卷3期 (2014/09) Pp. 257-286

摘要

本文以《上海博物館藏戰國楚竹書（八）》的〈子道餓〉為研究對象，依循禮制，為之論考，內容有二：一為新釋；一為考辨。新釋主訓詁，重新釋讀「食」、「禮」、「戰功」、「畜」、「受」等字詞，研究結果認為：「食」指「征稅」，「禮」指「禮食」，簡文「食而弗與為禮」，意司寇寄言游於逡楚使有其稅，卻未與之禮食；此得解釋何以司寇方「寄」，言游即有「將見我」之想，蓋料其當至而與之禮食以顯。「畜」者，「養」也，或訓為「好」實無狎侮之意，簡文「是戰功畜之也」，乃指以戰功的待遇供養（討好）我。「受」訓為「貪」，簡文「以受戰功之食於子」，猶言貪求司寇戰功的待遇，故接「於偃偽，於子損」，蓋無功受祿，既浪費司寇資財，於言游亦是名實不符，是以強調「偃也修其德行」以明志也。考辨部分，根據簡文「吾子齒年長矣」、「其一子道餓而死焉」隱示之不在場訊息，推論〈子道餓〉所載之「事發時間」暨「言值年歲」，認為當在公元前452至447年間，言偃年五十五至六十時。從而評議言偃之生年問題，析論後世學者對《史記》、《孔子家語》兩種記載之立場，並指出《家語》的紀錄瑕疵及其所映示的文獻效力。文末總結〈子道餓〉對「子游研究」之啟示暨意義有三：一、與傳世文獻互證，補綴言偃行跡；二、以稱謂做為辨識子游學派之文獻特徵；三、學術史價值，非思想史價值。研究成果有助於重新認識（子道餓〉之實質內容，乃至言偃之個人學行，並釐清此篇儒家佚籍在學術史上之定位與文獻價值。

關鍵字

上博八 ； 子道餓 ； 言偃 ； 子遊 ； 禮記

並列摘要

The focus of this paper is the text ＂Zi dao e子道餓＂ preserved on bamboo slips and published in volume 8 of the Shanghai bowuguan cang zhanguo chu zhushu (上海博物館藏戰國楚竹書Warring States Period Chu Bamboo Slips Held in the Shanghai Museum). This paper offers new interpretations of the terms shi 食, li 禮, zhangong 戰功, chu 畜, and shou 受in the text, proposing that shi means to levy taxes, while li implies 禮食, to be invited to dine in accordance with etiquette. Yan You 言游states that when assigning Qun Chu's 逡楚tax revenue to Yan, Si Kou 司寇does not come to dine with him as etiquette dictates [shi er fu yu wei li 食而弗與為禮]. This reading explains why Yan You's initial response to this reward is to announce that [Si Kou] will honor him with a visit [Si Koujiangjian wo 司寇將見我] Chu can be glossed as yang 養or hao 好, neither of which imply disrespectful treatment, and so Yan's next words can be read as a complaint that Si Kou is attempting to curry favor with him [shi zhangong chu zhi ye 是戰功畜之也]. Interpreting shou as tan 貪, Yan then remarks that to seek from Si Kou a reward that is normally only given to those with outstanding military achievements would be both undeserved and a waste of Si Kou's money [yi shou zhan gong zhi shi yu zi, yu Yan wei, yu zi sun 以受戰功之食於子, 於偃偽，於子損], emphasizing Yan's preceding statement that he also someone who cultivates virtue [Yan ye xiu qi de xing 偃也修其德行]. The text that follows, from which Yan is absent [qi yi zi dao e er si yan 其一子道餓而死焉] and [wu zi chi nian zhang yi 吾子齒年長矣], suggests that the events of ＂Zi dao e＂ take place somewhere between 452 and 447 BC, when Yan You was fifty to sixty years of age. In discussing the question of Yan's year of birth, the author analyzes later scholars' views on the Shiji 史記 and Kongzi jiayu 孔子家語, identifying some flaws in the latter. In conclusion, this paper aims to contribute to studies on Zi You子游, firstly by adding more detail about Yan's life, secondly by identifying the adoption of titles as a defining feature of the Zi You school, and thirdly by providing a thorough investigation into the history of academic change. This paper offers a detailed interpretation of ＂Zi dao e＂ and Yan You's life, and clarifies this text's place in scholarly history and docurnentary value.

並列關鍵字

Shanghai Museum Corpus ； ＂Zi dao e＂ ； Yan Yan ； Zi You ； Book of Rites

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