《周易•繫辭傳》“聖人”釋義

「聖人」一詞在傳統典籍中，往往作為最完美人格典型的代稱。《周易》經文雖無「聖人」之語，而〈繫辭傳〉則使用頻繁。透過分析可知：〈繫辭〉所稱「聖人」，必須齊備四項要素：一是智慧，既能「知周萬物」，又能「窮神知化」、「知易體道」。二是德行，聖人「順天知命，樂天不憂」、「道濟萬物，仁義為懷」、「居安思危，與民同患」、「履信思順，謙卑尚賢」。三是功業，聖人必有事業，無論作易、設教或制器，皆為利民。四是身份，雖有「內聖」之德慧、「外王」之事業，但欲稱「聖人」，則須同時具有「帝王」身份。此與後世純以德智立聖觀念不同，也反映出〈繫辭〉著成時代的思想觀念。此外，透過「聖人」角度對〈繫辭〉的學派歸屬加以探討，則知〈繫辭〉聖人之精神面貌，相當儒家化，傳文所透顯而出之價值觀念，於原始儒家中多半可以覓得源頭；相對地，〈繫辭〉「聖人」的特質或行事，卻頗有與道家精神背離者，故本文以為〈繫辭〉的思想義蘊近於儒家。

關鍵字

周易；繫辭；聖人；賢人；君子；儒家；道家

並列摘要

In Chinese classics, ”sage” is often used to denote the man of perfection. Although the term ”sage” is not found in Zhouyi, it is ubiquitous in Xicizhuan, a commentary of Zhouyi. Through an analysis of the passages referring to ”sages”, it is clear that the ”sage” in the Xicizhuan are people with the following qualities. First, a sage is one with great wisdom which allows him to be not only ”umnipotent”, but also be able to ”comprehending the most profound principles and signs”, or even ”knowing the mysterious and divine transformation.” In fact, his wisdom makes him not only comprehending the Dao but also be one with the Dao. Second, a sage is one with virtue. A sage follows the principle of heaven and earth. Therefore, he not only accepts his fate with content and ease, but also ”assisting the world with Dao.” Third, the sage is one with achievement. The sage can either created the Yi, setting up teaching or inventing tools to benefit people. Fourth, the sage is one with status. He must not only have the quality of sage and the achievement that benefits the world, but also have the empire in his hand. This is what makes the ”sage” in the Xicizhuan different from that of later texts in which the criteria set for ”sage” is based more on one's virtue only.