智通(tong)知(zhi)。《釋名.釋言(yan)語》:“智,知(zhi)也(ye)(ye),無所不(bu)知(zhi)也(ye)(ye)。”孔子多用知(zhi)。如:
子日(ri):“知之(zhi) 者(zhe)不(bu)如(ru)好之(zhi)者(zhe),好之(zhi)者(zhe)不(bu)如(ru)樂之(zhi)者(zhe)。”
子日:“知者(zhe)樂(le)水, 仁(ren)者(zhe)樂(le)山。知者(zhe)動,仁(ren)者(zhe)靜。知者(zhe)樂(le),仁(ren)者(zhe)壽。”(《論(lun)語(yu). 雍也》)
子(zi)貢日(ri):“君(jun)子(zi)一 言(yan)以為知,一言(yan)以為不(bu)知,言(yan)不(bu)可慎也。’(《論語.子(zi)張》)
子日:“唯 上知(zhi)與下(xia)愚(yu)不(bu)移(yi)。”(《論語(yu) .陽貨》)
子日(ri):“未(wei)知生,焉知死。” (《論語.先進》)
孔子日:“不知(zhi)命, 無(wu)以(yi)為君子也(ye)。不知(zhi)禮(li),無(wu)以(yi)立(li)也(ye)。不知(zhi)言(yan),無(wu)以(yi)知(zhi)人也(ye)。”(《論語. 堯日》)
子日:“五十而知天命。” (《論語(yu).為(wei)政》)
子日:“知者不(bu)失(shi)人, 亦(yi)不(bu)失(shi)言(yan)。”
子日:“知(zhi)及之(zhi), 仁不能守之(zhi);雖得(de)之(zhi),必失之(zhi)。知(zhi)及之(zhi),仁能守之(zhi);不莊(zhuang)以(yi)蒞(li)之(zhi),則(ze)民不敬。知(zhi)及之(zhi),仁能守之(zhi),莊(zhuang)以(yi)蒞(li)之(zhi),動(dong)之(zhi)不以(yi)禮,未善也。”(《論語.衛 靈公(gong)》)
神(shen)以知來,知以藏往。
知崇禮(li)卑(bei),崇效天,卑(bei)法地。
知變化之道。
知神之所為。
古(gu)之(zhi)聰明叔知神武而(er)不(bu)殺(sha)者。
知者觀其彖辭,則思過半矣。(《系(xi) 辭傳》)
由此(ci)可知(zhi),“知(zhi)” 有(you)多種(zhong)含(han)義,董仲(zhong)舒《春秋繁露.必(bi)仁(ren)且(qie)智》對此(ci)有(you)闡述(shu):
何謂之(zhi)(zhi)(zhi)知(zhi)(zhi)(zhi)(zhi)?先言(yan)而(er)(er)(er)(er)后當(dang)。凡人欲舍行(xing)為(wei),皆以其(qi)(qi)知(zhi)(zhi)(zhi)(zhi)先規而(er)(er)(er)(er)后為(wei)之(zhi)(zhi)(zhi)。其(qi)(qi)歸是(shi)(shi)(shi)者(zhe)(zhe),其(qi)(qi)所為(wei)得,其(qi)(qi)所事(shi)當(dang),其(qi)(qi)行(xing)遂(sui),其(qi)(qi)名榮,其(qi)(qi)身(shen)故利(li)而(er)(er)(er)(er)無(wu)(wu)患,福(fu)及子孫,德加萬民,湯武是(shi)(shi)(shi)也(ye)。其(qi)(qi)規非也(ye),其(qi)(qi)所為(wei)不(bu)(bu)(bu)(bu)得,其(qi)(qi)事(shi)不(bu)(bu)(bu)(bu)當(dang),其(qi)(qi)行(xing)不(bu)(bu)(bu)(bu)遂(sui),其(qi)(qi)名辱(ru),害及其(qi)(qi)身(shen),絕世無(wu)(wu)復,殘(can)類(lei)滅(mie)宗,亡國是(shi)(shi)(shi)也(ye)。故日莫急于(yu)知(zhi)(zhi)(zhi)(zhi)。知(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)見(jian)禍福(fu)遠,其(qi)(qi)知(zhi)(zhi)(zhi)(zhi)利(li)害早,物動(dong)而(er)(er)(er)(er)知(zhi)(zhi)(zhi)(zhi)其(qi)(qi)化(hua),事(shi)興而(er)(er)(er)(er)知(zhi)(zhi)(zhi)(zhi)其(qi)(qi)歸,見(jian)始(shi)而(er)(er)(er)(er)知(zhi)(zhi)(zhi)(zhi)其(qi)(qi)終,言(yan)之(zhi)(zhi)(zhi)而(er)(er)(er)(er)無(wu)(wu)敢’嘩(hua),立之(zhi)(zhi)(zhi)而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)可(ke)(ke)(ke)廢,取(qu)之(zhi)(zhi)(zhi)而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)可(ke)(ke)(ke)舍,前后不(bu)(bu)(bu)(bu)相悖,始(shi)終有類(lei),思之(zhi)(zhi)(zhi)而(er)(er)(er)(er)有復,及之(zhi)(zhi)(zhi)而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)同厭。其(qi)(qi)言(yan)寡而(er)(er)(er)(er)足,約(yue)可(ke)(ke)(ke)喻,簡而(er)(er)(er)(er)述,省而(er)(er)(er)(er)具,少(shao)而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)可(ke)(ke)(ke)益,多而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)可(ke)(ke)(ke)損。其(qi)(qi)動(dong)中倫,其(qi)(qi)言(yan)當(dang)務。如是(shi)(shi)(shi)者(zhe)(zhe)謂之(zhi)(zhi)(zhi)知(zhi)(zhi)(zhi)(zhi)。
《白虎通》和《中庸》也(ye)有這方(fang)面的認識:
智者知也,獨見(jian)(jian)前聞不惑(huo)于事(shi),見(jian)(jian)微知著也。(《白 虎通(tong).性情(qing)》)
至誠之道可以(yi)前知(zhi)(zhi)(zhi)。國家將(jiang)(jiang)興必有禎祥;國家將(jiang)(jiang)亡必有妖孽。見乎蓍(shi)龜,動乎四體。禍福將(jiang)(jiang)至;善必先知(zhi)(zhi)(zhi)之;不(bu)善,必先知(zhi)(zhi)(zhi)之。故至誠如神(shen)。...誡者非自(zi)成(cheng)己(ji)而已也,所以(yi)成(cheng)物也。成(cheng)己(ji),仁也。成(cheng)物,知(zhi)(zhi)(zhi)也。 (《中庸》)
由此可知,知有(you)三個主(zhu)要方面含義:第一,知識;第二,智(zhi)慧;第三,預測。預測必有(you)其(qi)周(zhou)期性(xing)、規律性(xing)、系統(tong)性(xing)、邏(luo)輯.性(xing),否則(ze)是胡說。智(zhi),從知,從日(ri)。而知,從矢,從口。矢,即弓矢。弓矢的(de)意(yi)思,則(ze)代表太(tai)(tai)(tai)陽光(guang)。因為(wei)在神話思維(wei)里(li),常(chang)把太(tai)(tai)(tai)陽光(guang)芒比作弓箭。如利普斯(si)說:“太(tai)(tai)(tai)陽光(guang)芒是太(tai)(tai)(tai)陽射向地球的(de)箭。”《墨子.經(jing)說下》也說:
“光之(至(zhi))人,煦(xu)若(ruo)射(she)。”云南(nan)滄源巖畫(hua)就反映(ying)了這一現象。巖畫(hua)太陽射(she)神(shen)一手(shou)持(chi)弓、一手(shou)握矢(shi),表明了弓矢(shi)與太陽光芒的同構關系。
從(cong)口(kou)者,口(kou)為方地(di)也。《說文》 巨字條(tiao)下說:“巨, 或從(cong)木矢。矢者,其中正也。”中正是什么意思?《周禮.天官冢宰》
說:“惟王建國, 辨方正位。”孫詒讓《正義》說:
惟建(jian)國之(zhi)時....先須視日景(影), 以(yi)別東西(xi)南北四方(fang),使有(you)分(fen)別也。正(zheng)位(wei)者,謂四方(fang)既有(you)分(fen)別,又于中正(zheng)宮室朝廷之(zhi)位(wei),使得正(zheng)也。
用(yong)日(ri)影定其位,《周禮.地(di)(di)官 .大司(si)徒》也(ye)有記載:日(ri)至之(zhi)景...謂之(zhi)地(di)(di)中,天地(di)(di)之(zhi)所合也(ye),四(si)時之(zhi)所交也(ye),風雨之(zhi)所會也(ye),陰陽(yang)之(zhi)所和也(ye);然則(ze)百物(wu)阜(fu)安,乃建王(wang)國焉。
看來古代建國(guo)都(dou)(dou)都(dou)(dou)要(yao)測8影(ying),而畫(hua)日影(ying)長短要(yao)用(yong)規(gui)矩(ju)畫(hua)方(fang)畫(hua)圓,如何用(yong)矩(ju)呢?《周(zhou)髀算經》 有說:
請問數(shu)安從出?商高日:數(shu)之法(fa)出于方(fang)圓。圓出于方(fang),方(fang)出于矩,矩出于九(jiu)九(jiu)八(ba)十一....
請問用(yong)矩(ju)(ju)之道。商高日:平矩(ju)(ju)以(yi)正繩(sheng),偃矩(ju)(ju)以(yi)望(wang)高,覆矩(ju)(ju)以(yi)測(ce)深,臥矩(ju)(ju)以(yi)知(zhi)遠(yuan),環矩(ju)(ju)以(yi)為(wei)(wei)圓,合(he)矩(ju)(ju)以(yi)為(wei)(wei)方(fang)(fang)(fang)(fang)。方(fang)(fang)(fang)(fang)屬(shu)地(di)(di)(di),圓屬(shu)天(tian)(tian),天(tian)(tian)圓地(di)(di)(di)方(fang)(fang)(fang)(fang)。方(fang)(fang)(fang)(fang)數(shu)為(wei)(wei)典,以(yi)方(fang)(fang)(fang)(fang)出圓,笠(li)以(yi)寫天(tian)(tian)。天(tian)(tian)青(qing)黑,地(di)(di)(di)黃(huang)赤,天(tian)(tian)數(shu)之為(wei)(wei)笠(li)也,青(qing)黑為(wei)(wei)表,丹(dan)黃(huang)為(wei)(wei)里,以(yi)象(xiang)天(tian)(tian)地(di)(di)(di)之位。是(shi)故(gu)知(zhi)地(di)(di)(di)者智,知(zhi)天(tian)(tian)者圣(sheng)。智出于句(ju),句(ju)出于矩(ju)(ju)。夫矩(ju)(ju)之數(shu),其(qi)裁判萬物惟(wei)所為(wei)(wei)耳。
“知地者智”,故古人日(ri)中央為(wei)智、土為(wei)智。方和圓是(shi)萬(wan)數之(zhi)本,而方圓之(zhi)數由矩(ju)測(ce)量而得。矩(ju)從矢,是(shi)太陽(yang)光芒的象征(zheng);
“知(zhi)(zhi)(zhi)(zhi)(zhi)天者(zhe)圣(sheng)”,就是(shi)說只(zhi)有知(zhi)(zhi)(zhi)(zhi)(zhi)道了太(tai)陽運(yun)動規律,才能(neng)成為(wei)智(zhi)圣(sheng).者(zhe),即所謂“知(zhi)(zhi)(zhi)(zhi)(zhi)神之(zhi)所為(wei)”“知(zhi)(zhi)(zhi)(zhi)(zhi)變化之(zhi)道” 也。有了知(zhi)(zhi)(zhi)(zhi)(zhi)識(shi)和智(zhi)慧,才是(shi)“上知(zhi)(zhi)(zhi)(zhi)(zhi)”之(zhi)人,“唯上知(zhi)(zhi)(zhi)(zhi)(zhi)” 者(zhe),“窮 神知(zhi)(zhi)(zhi)(zhi)(zhi)化",才能(neng)創造,才能(neng)發(fa)明。日月的運(yun)動變化,時(shi)也,知(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)者(zhe),才是(shi)偉大的智(zhi)圣(sheng)者(zhe)。所以孔子在《易傳(chuan)》中(zhong)突出一個“智(zhi)”字。呂紹綱說: .
《周易》設計(ji)的(de)(de)(de)(de)高(gao)層次的(de)(de)(de)(de)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)理(li)想(xiang)人(ren)(ren)(ren)(ren)格,其規定性(xing),仁(ren)義(yi)禮(li)已不是(shi)(shi)(shi)問(wen)(wen)題(ti),主要的(de)(de)(de)(de)問(wen)(wen)題(ti)是(shi)(shi)(shi)知(zhi)(zhi)。在知(zhi)(zhi)的(de)(de)(de)(de)修養(yang)(yang).上(shang)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)要高(gao)過(guo)一般的(de)(de)(de)(de)君子。修養(yang)(yang)到(dao)什么程(cheng)度(du)呢?一般的(de)(de)(de)(de)君子知(zhi)(zhi)仁(ren)知(zhi)(zhi)義(yi)知(zhi)(zhi)禮(li)即可,當然還要知(zhi)(zhi)天(tian)(tian)(tian)(tian)命。圣(sheng)(sheng)人(ren)(ren)(ren)(ren)則是(shi)(shi)(shi)大知(zhi)(zhi)的(de)(de)(de)(de)人(ren)(ren)(ren)(ren)。圣(sheng)(sheng)人(ren)(ren)(ren)(ren)是(shi)(shi)(shi)“聰明(ming)睿知(zhi)(zhi)神(shen)(shen)武而不殺”的(de)(de)(de)(de)人(ren)(ren)(ren)(ren),是(shi)(shi)(shi)明(ming)于天(tian)(tian)(tian)(tian)之(zhi)道(dao)而察于民(min)之(zhi)故(gu)的(de)(de)(de)(de)人(ren)(ren)(ren)(ren),所(suo)以(yi)(yi)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)能(neng)作《易》。圣(sheng)(sheng)人(ren)(ren)(ren)(ren)“知(zhi)(zhi)變化之(zhi)道(dao)”,“ 知(zhi)(zhi)神(shen)(shen)之(zhi)所(suo)為”,所(suo)以(yi)(yi)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)能(neng)通(tong)過(guo)《易》“極深而研幾”, “通(tong)天(tian)(tian)(tian)(tian)下(xia)(xia)(xia)之(zhi)志”, “成天(tian)(tian)(tian)(tian)下(xia)(xia)(xia)之(zhi)務(wu)”, “成德而廣業”(均見《系(xi)辭傳上(shang)》)。圣(sheng)(sheng)人(ren)(ren)(ren)(ren)的(de)(de)(de)(de)知(zhi)(zhi)須達到(dao)“精義(yi)入神(shen)(shen)”,“利用安身”,“窮(qiong)神(shen)(shen)知(zhi)(zhi)化” 的(de)(de)(de)(de)程(cheng)度(du),能(neng)知(zhi)(zhi)曉(xiao)天(tian)(tian)(tian)(tian)下(xia)(xia)(xia)之(zhi)全,洞察天(tian)(tian)(tian)(tian)下(xia)(xia)(xia)之(zhi)微,把握天(tian)(tian)(tian)(tian)下(xia)(xia)(xia)之(zhi)變,以(yi)(yi)至于在自己(ji)與客(ke)觀世界的(de)(de)(de)(de)關(guan)系(xi)上(shang)取得(de)相當的(de)(de)(de)(de)自由。孔子自述的(de)(de)(de)(de)“六十而耳順(shun),七十而從心所(suo)欲不逾(yu)矩(ju)”,即是(shi)(shi)(shi)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)的(de)(de)(de)(de)境界。
此話(hua)說得好。前(qian)文(wen)引(yin)馬王堆漢(han)墓(mu)帛書《五行篇》說“知(zhi)(zhi)(zhi)人(ren)(ren)道(dao)日(ri)知(zhi)(zhi)(zhi),知(zhi)(zhi)(zhi)天(tian)(tian)(tian)(tian)道(dao)日(ri)圣”,這也是(shi)君子(zi)和圣人(ren)(ren)的(de)區別。圣人(ren)(ren)知(zhi)(zhi)(zhi)人(ren)(ren)道(dao),但最(zui)主要(yao)地是(shi)知(zhi)(zhi)(zhi)天(tian)(tian)(tian)(tian)道(dao)“知(zhi)(zhi)(zhi)天(tian)(tian)(tian)(tian)命”, 即懂得天(tian)(tian)(tian)(tian)道(dao)規律, 《周易(yi)(yi)》是(shi)天(tian)(tian)(tian)(tian)學之書,所以(yi)(yi)說是(shi)大智慧之書。孔(kong)(kong)(kong)子(zi)何以(yi)(yi)謂(wei)圣人(ren)(ren)?因為他不(bu)僅講(jiang)人(ren)(ren)道(dao)重仁義,更重要(yao)地是(shi)懂天(tian)(tian)(tian)(tian)道(dao)一(yi)“知(zhi)(zhi)(zhi)天(tian)(tian)(tian)(tian)命”。 如果不(bu)講(jiang)孔(kong)(kong)(kong)子(zi)的(de)天(tian)(tian)(tian)(tian)道(dao)觀,只講(jiang)孔(kong)(kong)(kong)子(zi)的(de)人(ren)(ren)道(dao)觀,怎(zen)能稱之為圣人(ren)(ren)?《易(yi)(yi)傳》 講(jiang)的(de)就是(shi)孔(kong)(kong)(kong)子(zi)天(tian)(tian)(tian)(tian)道(dao)觀,是(shi)孔(kong)(kong)(kong)子(zi)的(de)晚(wan)年之作,研(yan)究孔(kong)(kong)(kong)子(zi)思(si)想不(bu)談《易(yi)(yi)傳》,是(shi)丟西瓜抓芝麻,失之大矣。
前(qian)文引馬(ma)王(wang)堆帛(bo)書《五行篇》說:
見(jian)而(er)知(zhi)之(zhi),知(zhi)也(ye)。聞而(er)知(zhi)之(zhi),圣也(ye)。(第十七章經 中)見(jian)為視(shi)覺在目,聞為聽覺在耳(er)。俗語(yu)說(shuo)(shuo)眼觀六路、耳(er)聽八(ba)方是也(ye)。《說(shuo)(shuo)卦傳》 說(shuo)(shuo):
“離為(wei)目(mu),離為(wei)火,為(wei)日(ri)。”是目(mu)也(ye)為(wei)日(ri)。
眼睛與太陽(yang)同構,原是世界性(xing)的神話題材。八方(fang)有八方(fang)風(feng),風(feng)為(wei)太陽(yang)的使者,也與太陽(yang)有關。可見智圣都與太陽(yang)有關。
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