《孝經(jīng)注疏》研究
發(fā)布時(shí)間：2018-07-15 15:06
【摘要】： 本文在回顧唐以前《孝經(jīng)》研究狀況的基礎(chǔ)上，從文獻(xiàn)學(xué)角度，主要是通過(guò)相關(guān)文獻(xiàn)的比較以及對(duì)解經(jīng)方式的分析，對(duì)《孝經(jīng)注疏》(唐玄宗注，元行沖、邢咼疏)這一《孝經(jīng)》研究史上最重要作品的內(nèi)容，從經(jīng)文、注、疏三方面做了考察，以求有助于對(duì)該書(shū)的更深入認(rèn)識(shí)。 第一章主要介紹了唐以前《孝經(jīng)》的成書(shū)、流傳和研究狀況以及《孝經(jīng)注疏》的成書(shū)。在《孝經(jīng)注疏》出現(xiàn)以前，《孝經(jīng)》研究逐漸由漢代的起步階段發(fā)展到了南北朝時(shí)代注本紛呈的繁榮局面。這種繁榮為隨后《孝經(jīng)》經(jīng)義的統(tǒng)一提供了充分和必要的前提。在統(tǒng)一的政治形勢(shì)下，唐玄宗為了以孝道教化天下人心，領(lǐng)導(dǎo)并親自主持了對(duì)《孝經(jīng)》細(xì)致、認(rèn)真的整理、注釋工作。 第二章著重考察了唐玄宗對(duì)《孝經(jīng)》經(jīng)文的正定情況。通過(guò)將《群書(shū)治要》、《經(jīng)典釋文》、敦煌《孝經(jīng)》寫(xiě)本中所錄玄宗以前《孝經(jīng)》文本面貌與玄宗天寶重注本中經(jīng)文做對(duì)比，可以看到：玄宗正定經(jīng)文與通常學(xué)者校定古籍的作法不同。他的目的是普及統(tǒng)一的孝道精神，而不是單純?yōu)榱嘶謴?fù)經(jīng)文原貌。因此，玄宗正定經(jīng)文的首要標(biāo)準(zhǔn)就是切合現(xiàn)實(shí)的文字使用狀況，從而使正定后的《孝經(jīng)》經(jīng)文通俗易懂，得到最廣泛程度上的流傳。不過(guò)在不違背這一標(biāo)準(zhǔn)的前提下，玄宗對(duì)經(jīng)文的正定基本上還是很認(rèn)真、細(xì)致的。除了一處為了更有利于孝道的推行而減字外，所定經(jīng)字都有異文或比較可靠的文獻(xiàn)依據(jù)。再結(jié)合玄宗開(kāi)元初注本中的經(jīng)文來(lái)看，玄宗對(duì)《孝經(jīng)》文的正定工作并不是在作注之先一次集中完成，而是在初注和重注時(shí)都有所進(jìn)行；在初注時(shí)正定的文字，，到重注時(shí)有些又做了調(diào)整。 第三章主要對(duì)唐玄宗《孝經(jīng)御注》的內(nèi)容做了專(zhuān)門(mén)探討。唐玄宗先后在開(kāi)元年間和天寶年間兩次為《孝經(jīng)》作注。在辨析今傳開(kāi)元初注本抄刻錯(cuò)誤的基礎(chǔ)上比較兩注，兩注在思想內(nèi)容上出入不大。重注主要是從更準(zhǔn)確的闡注經(jīng)義和文字更通暢、簡(jiǎn)明、規(guī)范化這兩方面來(lái)對(duì)初注做增刪改動(dòng)，以期兼具學(xué)術(shù)性和通俗性。注文內(nèi)容上的一大特色是廣泛征引前代舊注。將今尚存的鄭注、孔傳與注文所引相比較，一 二回回【、傅士學(xué)位論文 V回回民00口m＊凡l1）m肌M1’！ON 方面略見(jiàn)御注征引舊注的方式、特點(diǎn)：主要是節(jié)引其辭，或僅取舊注大義，很少直 錄原文；一方面也顯示出玄宗對(duì)鄭注、孔傳同樣重視，井不因鄭注長(zhǎng)期為士人習(xí)讀、 孔傳流傳無(wú)緒而有所厚薄。玄宗取用鄭注多因其簡(jiǎn)煉明晰，故往往在引用時(shí)不大改 動(dòng)�？讉鏖L(zhǎng)于義理發(fā)揮，但行文繁冗，所以玄宗只是引取其義不用其文。在內(nèi)容上， 與鄭注、孔傳比較，注文表現(xiàn)出三個(gè)明顯的特點(diǎn)：①摒棄瑣碎的訓(xùn)估、考證和鋪陳 發(fā)揮的文風(fēng)，注文力求簡(jiǎn)煉、平實(shí)；②不拘學(xué)派門(mén)戶，博采前代舊注本的研究成果； ③注文貫徹“孝治天下”，“以孝移忠”的思想，頗具傳統(tǒng)儒學(xué)的現(xiàn)實(shí)精神。 第四章重點(diǎn)對(duì)《御注孝經(jīng)疏》進(jìn)行了考察。為玄宗《孝經(jīng)御注》做疏的工作歷 時(shí) 3 00年左右，先后有唐開(kāi)元年間元行沖初疏本、天寶年間重疏本和北宋邢裹最后 寫(xiě)定本。本章通過(guò)對(duì)疏文內(nèi)容的辨析，推定今本《孝經(jīng)注疏》的疏文并非如通常所 認(rèn)為是北宋邢是依天寶重疏本改修，而是邢患直接據(jù)開(kāi)元元行沖疏文剪截而成。疏 文與玄宗注文一樣，也具有博征前代舊注的特色。通過(guò)考查發(fā)現(xiàn)：①作疏者對(duì)舊注 的征引有古文孔傳一派的傾向；②疏文所引“舊說(shuō)”、“舊解”、“舊注”并非專(zhuān)指前 代某一家注，而是一種泛稱(chēng)；③疏文對(duì)玄宗《制旨》一書(shū)的征引似為邢裹在鍍截開(kāi) 元元疏時(shí)所為。疏文的解經(jīng)方式是本章最后關(guān)注的對(duì)象。在體例上，疏文上承南北 朝以來(lái)的義疏體著作，經(jīng)、注兼釋。在內(nèi)容上，仍然是在繼承前代優(yōu)良傳統(tǒng)的基礎(chǔ) 上，疏文通過(guò)對(duì)經(jīng)、注文做詳細(xì)的疏釋、解說(shuō)，從而在學(xué)術(shù)性上很好的彌補(bǔ)了略顯 單薄的玄宗注文。同時(shí)，疏文表現(xiàn)出對(duì)名物訓(xùn)權(quán) 典制考辨的重視，而對(duì)經(jīng)文義理 的闡發(fā)相對(duì)不足的傾向。 本文最后的結(jié)語(yǔ)簡(jiǎn)要概括了《孝經(jīng)注疏》全書(shū)的主要特點(diǎn)。玄宗的注文既注重 廣泛的現(xiàn)實(shí)適用性，又不忽視自身的學(xué)術(shù)質(zhì)量；由于作者之間有一種分工合作的明 確意識(shí)，因而《注》、疏》在內(nèi)容的互補(bǔ)性上關(guān)系極為密切。這是《孝經(jīng)注疏｝）得 以取代前代所有舊注，成為后世通行用本的最主要原因。
[Abstract]:On the basis of reviewing the status of the study of filial piety before the Tang Dynasty, this paper, from the perspective of philology, mainly through the comparison of the relevant literature and the analysis of the way of interpretation, the internal capacity of the most important works in the history of filial piety, such as "filial piety annotation >" (Tang Xuanzong's note, Yuan Xing Chong and Xing Shu), has been investigated from the aspects of Scripture, note and sparse, in order to be helpful. A deeper understanding of the book.
The first chapter mainly introduces the book of filial piety before the Tang Dynasty, the status of the spread and research and the book of the annotation of filial piety. Before the appearance of the filial piety annotation, the study of filial piety has gradually developed from the beginning stage of the Han Dynasty to the prosperous situation of the annotation of the northern and Southern Dynasties. Under the unified political situation, in order to enlighten the people of the world with filial piety, Tang Xuanzong led and personally presided over the meticulous, careful arrangement and annotating work of the "filial piety".
The second chapter focuses on the investigation of Tang Xuanzong's positive setting for the scriptures of filial piety. Through the comparison of the texts of Xuanzong before the book of Xuanzong and Xuanzong Tianbao, we can see that Xuanzong Zhengding is different from that of the ancient scholars. It is to popularize and unify the spirit of filial piety, not simply to restore the original text of the Scriptures. Therefore, the primary standard of Xuanzong's classical Scripture is to conform to the practical use of words, so that the original "filial piety" is easy to understand and the most widely spread. It is still very serious and meticulous. In addition to the reduction of a word in order to be more beneficial to the implementation of the filial piety, there are different texts or more reliable documents for the word. All of them were done at the time of injection, and some adjustments were made when the initial notes were positive.
The third chapter mainly discusses the contents of Tang Xuanzong's "filial piety Royal injecting". Tang Xuanzong has made a note of "filial piety" two times during the Yuan Dynasty and the Tianbao period. On the basis of discrimination and analysis of the errors of the beginning of the Yuan Dynasty, the two notes are compared, and the two notes are not very important in the content of the thought. Unobstructed, concise, and standardized these two aspects to add or delete to the initial note, with a view to both academic and popular.
Two return
V Hui people 00 mouth m * where L1) m muscle M1 '! ON
There are some ways to introduce the old notes in the imperial notes. The main features are the following: the main words are to quote their words, or only to take the old ones, but seldom.
On the one hand, Xuanzong also attaches importance to Zheng's note. Kong Chuan attaches importance to it.
The spread of the word "Kong Chuan" is not easy and thick. Xuanzong uses Zheng Jian because of its simplicity and clarity.
In fact, the word "Chuan" is more important than righteousness, but it is very complicated.
Compared with Zheng Zhu and Kong Chuan, there are three obvious characteristics in the note: 1. Discard trivial training estimates, textual criticism and elaboration.
The style and note of the play should be simplified and plain.
Third, the implementation of "the rule of filial piety" and "loyalty to filial piety" are very realistic in traditional Confucianism.
The fourth chapter focuses on the study of Yu Zhu's filial piety.
In the 300 years or so, there were Tang Yuan Kaiyuan in early Tang Dynasty.
In this chapter, through the analysis of the content of the sparse script, it is presumed that it is not usual for this book to be written in the book of filial piety and commentary.
It is believed that the Xingsong of the Northern Song Dynasty was built on the basis of the value of the treasure, but that the Xing Xing was cut directly from the Yuan Yuan line.
Like Xuanzong's notes, Wen also has the characteristics of the old annotation of the previous dynasties.
The quotations have the tendency to pass the ancient texts and the Confucian school.
Instead of a note, it is a general term.
The way of explaining the Scripture is the final object of this chapter.
Since the beginning of the book, it has been annotation and explanation. In content, it is still the basis for inheriting the fine traditions of the former generation.
On the basis of the detailed explanations and commentary on the classics and the notes, Shu Wen made a good complement in academic sense.
At the same time, sparse script shows the importance of textual research on the system of training for the right of name, and the textual meaning of Scripture.
To elucidate the tendency of relative insufficiency.
The last concluding remarks briefly summarize the main characteristics of the book of filial piety and commentaries.
A wide range of practical applicability, without neglecting the academic quality of its own, because there is a division of labor between the authors.
Therefore, there is a close relationship between the content and the complementarity.
In order to replace all the old notes of the former generation, it is the main reason for later generations to access books.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2003
【分類(lèi)號(hào)】：K242
本文編號(hào)：2124482
[Abstract]:On the basis of reviewing the status of the study of filial piety before the Tang Dynasty, this paper, from the perspective of philology, mainly through the comparison of the relevant literature and the analysis of the way of interpretation, the internal capacity of the most important works in the history of filial piety, such as "filial piety annotation >" (Tang Xuanzong's note, Yuan Xing Chong and Xing Shu), has been investigated from the aspects of Scripture, note and sparse, in order to be helpful. A deeper understanding of the book.
The first chapter mainly introduces the book of filial piety before the Tang Dynasty, the status of the spread and research and the book of the annotation of filial piety. Before the appearance of the filial piety annotation, the study of filial piety has gradually developed from the beginning stage of the Han Dynasty to the prosperous situation of the annotation of the northern and Southern Dynasties. Under the unified political situation, in order to enlighten the people of the world with filial piety, Tang Xuanzong led and personally presided over the meticulous, careful arrangement and annotating work of the "filial piety".
The second chapter focuses on the investigation of Tang Xuanzong's positive setting for the scriptures of filial piety. Through the comparison of the texts of Xuanzong before the book of Xuanzong and Xuanzong Tianbao, we can see that Xuanzong Zhengding is different from that of the ancient scholars. It is to popularize and unify the spirit of filial piety, not simply to restore the original text of the Scriptures. Therefore, the primary standard of Xuanzong's classical Scripture is to conform to the practical use of words, so that the original "filial piety" is easy to understand and the most widely spread. It is still very serious and meticulous. In addition to the reduction of a word in order to be more beneficial to the implementation of the filial piety, there are different texts or more reliable documents for the word. All of them were done at the time of injection, and some adjustments were made when the initial notes were positive.
The third chapter mainly discusses the contents of Tang Xuanzong's "filial piety Royal injecting". Tang Xuanzong has made a note of "filial piety" two times during the Yuan Dynasty and the Tianbao period. On the basis of discrimination and analysis of the errors of the beginning of the Yuan Dynasty, the two notes are compared, and the two notes are not very important in the content of the thought. Unobstructed, concise, and standardized these two aspects to add or delete to the initial note, with a view to both academic and popular.
Two return
V Hui people 00 mouth m * where L1) m muscle M1 '! ON
There are some ways to introduce the old notes in the imperial notes. The main features are the following: the main words are to quote their words, or only to take the old ones, but seldom.
On the one hand, Xuanzong also attaches importance to Zheng's note. Kong Chuan attaches importance to it.
The spread of the word "Kong Chuan" is not easy and thick. Xuanzong uses Zheng Jian because of its simplicity and clarity.
In fact, the word "Chuan" is more important than righteousness, but it is very complicated.
Compared with Zheng Zhu and Kong Chuan, there are three obvious characteristics in the note: 1. Discard trivial training estimates, textual criticism and elaboration.
The style and note of the play should be simplified and plain.
Third, the implementation of "the rule of filial piety" and "loyalty to filial piety" are very realistic in traditional Confucianism.
The fourth chapter focuses on the study of Yu Zhu's filial piety.
In the 300 years or so, there were Tang Yuan Kaiyuan in early Tang Dynasty.
In this chapter, through the analysis of the content of the sparse script, it is presumed that it is not usual for this book to be written in the book of filial piety and commentary.
It is believed that the Xingsong of the Northern Song Dynasty was built on the basis of the value of the treasure, but that the Xing Xing was cut directly from the Yuan Yuan line.
Like Xuanzong's notes, Wen also has the characteristics of the old annotation of the previous dynasties.
The quotations have the tendency to pass the ancient texts and the Confucian school.
Instead of a note, it is a general term.
The way of explaining the Scripture is the final object of this chapter.
Since the beginning of the book, it has been annotation and explanation. In content, it is still the basis for inheriting the fine traditions of the former generation.
On the basis of the detailed explanations and commentary on the classics and the notes, Shu Wen made a good complement in academic sense.
At the same time, sparse script shows the importance of textual research on the system of training for the right of name, and the textual meaning of Scripture.
To elucidate the tendency of relative insufficiency.
The last concluding remarks briefly summarize the main characteristics of the book of filial piety and commentaries.
A wide range of practical applicability, without neglecting the academic quality of its own, because there is a division of labor between the authors.
Therefore, there is a close relationship between the content and the complementarity.
In order to replace all the old notes of the former generation, it is the main reason for later generations to access books.
【學(xué)位授予單位】：華中師范大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2003
【分類(lèi)號(hào)】：K242
【引證文獻(xiàn)】
相關(guān)博士學(xué)位論文 前2條
1 鄒輝杰;試論曾子學(xué)派的“孝”[D];復(fù)旦大學(xué);2011年
2 張巍;中晚唐經(jīng)學(xué)研究[D];山東大學(xué);2008年
相關(guān)碩士學(xué)位論文 前4條
1 關(guān)開(kāi)華;魏晉南北朝孝文化研究[D];山東師范大學(xué);2012年
2 牛新政;兩漢《孝經(jīng)》編年及其孝道探研[D];廣西師范大學(xué);2008年
3 王倩倩;《孝經(jīng)注疏》詞匯研究[D];河北師范大學(xué);2012年
4 鐘夏;宋代《孝經(jīng)》文獻(xiàn)研究[D];河南師范大學(xué);2013年
本文編號(hào)：2124482
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