緯書鄭氏学研究序説

Abstract

Cheng-hsüan 鄭玄 is said to have been the accomplisher of ching-hsüeh 経学 (study of interpretation of classics in Confucianism). In order to accomplish ching-hsüeh, he integrated and systematized liu-i 六芸 (six sutras). Systematization of liu-i was realised by his conviction that liu-i are ultimately unified. This idea was established by him. However, it was derived from wei-shu 緯書. In Liu-i-lun 『六芸論』, whicd makes clear his fundamental view on liu-i, he said, "Ho-t'u 河図 brought about liu-i", that is to say, liu-i have the same origin. This interpretation was devised on the basis of name and contents of wei-shu. It indicates that wei-shu played important role in forming his fundamental standpoint of his study. Nevertheless this aspect of his study has been rarely remarked and researched. At the beginning of his study, Chêng-hsüan studied chin-wen-hsüeh 今文学 (the school which used modern letters), which is closely related to wei-shu, and he was thoroughly acquainted with wei-shu in youth. Moreover, the first book he wrote was a commentary on wei-shu. Star-ting from study on wei-shu, he had attached importance to it all his life. In lots of works written till his life's end we can find that he adopted theories of wei-shu largely. For example, interpretation on worship of t'ien 天 (Gods in the heaven) in San-li-chu 三礼注, legend of fu-jui 符瑞 (lucky sign) in Shang-shu-chu『尚書注』, theories of wu-chi 五際 (five classification of odes) and that of kan-shêng-ti 感生帝 (the baby who is born as the child of God) in Mao-shi-chien『毛詩箋』, and theory of yao-chên 爻辰 in Chou-i-chu『周易注』are all founded on theories mentioned in wei-shu. Judging from these facts, it may be said that he was clearly a believer of wei-shu. Though there are scholars who say that he adopted theories of wei-shu for only references and he was not a believer of wei-shu, this view is quite wrong, for they were swayed by the prejudice against wei-shu. On the contrary, his references concerned with wei-shu are not limited to consulting, they are closely connected with the basis of his study and principal parts of his thoughts. In conclusion, author asserts that it was wei-shu that formed the core of Chêng-hsüan's study.