摘 要
程頤（1033—1107），學者稱伊川先生，是北宋道學之奠基者。道學是直承
先秦儒學與易學而發展於宋代之主流學術。其目的在於發揚先秦儒學與易學思
想，藉以經世致用，而旁及於與道、佛二家之抗衡。程頤自認為儒者，並提出
經典解錯無妨，道理可用即可之觀念，重新詮釋《易經》。該書於程頤六十七
歲之晚年完成，書名《易傳》。程頤既能於書中提出理論與建議，復能予以實
踐，可謂知行合一者也。
《易傳》乃程頤唯一自撰成書之作品（以下簡稱《程傳》），亦為繼《十
翼》後儒理易學之鉅著，在儒學史與易學史上，均具承先啟後之意義。然研究
宋明理學之近代學者，於程子思想部分，多從〔南宋〕朱熹所編之文獻入手，
鮮有涉及《程傳》者，即使涉及亦非視為重要文獻；甚至有人認為《程傳》由
於缺乏訓詁與考據之工夫，並無多大價值。本論文作者深深以為不然，故欲發
掘《程傳》之價值。程頤高弟尹焞即曰：「求先生之學者，觀此足矣。」並謂
其一生「踐履盡易」。愚亦以為，程學之價值盡在《程傳》。職是之故，本論
文即以《程傳》作為探測程頤學問之主要根據，相關文獻僅作輔助。而程頤本
人踐履盡道，尤增其作品之魅力，非一般空談哲理之書可比也。
本論文分六章進行。第一章即開宗明義闡揚《程傳》之價值，駁斥其書無
價值之說，並回顧近代學者之研究成果。第二章分梳其儒學與易學之淵源。第
三章係針對《程傳》書名、卷數、傳授、體例等問題，及近代學者質疑〈易序〉
與〈上下篇義〉之作者問題而發。第四章討論《程傳》在方法上如何吸收《十
翼》之解讀技巧。《十翼》解《易》之法，主要見諸〈彖傳〉、〈象傳〉、〈序卦
傳〉、〈繫辭傳〉與〈文言傳〉。第五章探討《程傳》之義理。程頤之道學乃從易
學開出，銜接儒家義理，重視修齊治平，並強調君臣之義。本章應為本論文之
核心所在也。第六章為第四章之延伸。主要析論程頤解《易》時，對傳統易學
之應用與發展。程子自言「隨時變易以從道」，「隨時變易」，既為程頤推天
道而明人事，亦為其解《易》之原則也。本章即透過程頤對傳統卦爻象位應用
之分析，指出其創新與缺失之處。
漢武帝自成立五經博士後，經學即為中國學術之正統學問。然武帝以尊孔
為名所設立之經學，實已違背孔子之思想。漢武名為尊孔，實質乃藉以統一思
想，鞏固政權。於是先秦儒學變質，經學則成為刻板之儒生教材，易學更流於
術數。宋代重儒，故儒學得以中興。程頤值此機緣，遂能以《易傳》振興先秦
儒學，使儒學、經學復合為一，真正回歸孔子之道。孔子之道，或稱「君子之
學」。程頤既能發揚其學，復能踐履盡道，故其《易傳》之價值自是非凡。程
頤提出七分之教，餘三分應自行體會之說，無異於孔子勉人「舉一反三」之意
也。作者認為，《程傳》所提出之意見，非但能適用於昔日帝制時代，於今日
民主政制之社會，如能活用亦為適宜。儒學本乎人性，強調秩序與和平；政制
雖古今不同，人性則並無二致也。

Cheng Yi (1033-1107), known as Master Yi Chuan, was the founder of Tao-logy
in North Song Dynasty. Tao-logy, derived from Confucianism and Yi-logy of the
Pre-Qin period, was the main trend on the academic in Song Dynasty. His purpose
was to advocate the thought of Confucianism and Yi-logy of the Pre-Qin period on
the governing as well as to counterbalance the influence of Taoism and Buddhism.
He, claimed as a confucian, put forward that misinterpretation on literature was
minor if a principle was applicable. He interpreted the book Yi Jing. His book was completed in his old age at sixty seven, named Yi Zhuan. In his book, he provided theories and suggestions. He also put known-as-act into practice for himself.
Yi Zhuan, also called Cheng Zhuan the only book he wrote, was another magnum
opus in Confucianism since the book Shi Yi. In the history of continuing
Confucianism and Yi study, the book is meaningful. The recent scholars who study
Song Ming Neo-Confucianism, for the thought of Cheng Yi, mostly start from the
literatures edited by South Song Zhu Xi; and Cheng Zhuan is rarely used. Even it has been used, it does not be considered as an important literature. Someone even
considers Cheng Zhuan is immaterial due to the lack of archaeological prove. The
author strongly disagrees and tries to find out the value of it. An excellent student of Cheng Yi, Yin Chun said, “Learning from the master, studying the book is enough.” And he also said whatever Cheng Yi did was Yi-logy in his life. Therefore, the dissertation bases on Cheng Zhuan to explore the knowledge of Cheng Yi and other literatures used are for reference only. Hence, all the value of Cheng’s erudition is in Cheng Zhuan. Furthermore, what he did was Tao enhances the value of Cheng Zhuan. It is unlike some hollow books to compare with.
The dissertation contains six chapters. Chapter one shows Cheng Zhuan value
against the speak of immaterial. Chapter two states the links Cheng Zhuan to both
Confucianism and Yi-logy. Chapter three is for the questions like the name Cheng
Zhuan, chapters, inheritance, and structure as well as the doubt of recent scholars on the articles Yi Xu and Shang Xia Pian Yi. Chapter four discusses Cheng Zhuan how to learn the interpretation skill of Shi Yi. Shi Yi interpretation skills on Yi Jing are mainly shown in the articles Tuan Zhuan, Xiang Zhuan, Xu Gua Zhuan, Xi Ci Zhuan and Wen Yan Zhuan. Chapter five studies the principle of Cheng Zhuan. Cheng Yi’s Tao-logy started from Yi-logy connected with the principle of Confucianism, concerned from apersonal morality to the state harmony, and stressed the proper attitude of government ministers. This chapter is the core of the dissertation. Chapter Six is the extension of Chapter Four. It mainly discusses how Cheng Yi applied and developed the classical Yi logy when he interpreted Yi Jing. He said, “Let’s follow the Tao whenever changes.” “Follow the changes to change” was the rule for one to follow Tao suggested by him and also was the rule to interpret Yi Jing he used. Through the
analysis of Cheng Yi on the classical Gua, Yao, Xiang and Wei applications, this
chapter points out his creativity and defect.
Since the emperor Han Wu set up the education system of The Five Classis, Jing
Xue became Chinese formal knowledge. However, he honored Confucius; the motive
had differed from the thought of Confucius. He sounded to honor Confucius and tries to unify thought to secure his governing. Therefore, Pre-Qin Confucianism was changed, and Jing Xue became stiff teaching material for students. Moreover, the Yi study developed to the Image-numerology. Confucian was supported in Song Dynasty, so Confucianism prevailed again. Cheng Yi took the chance to advocate Pre-Qin Confucianism through his book and to let Confucianism and Jing Xue be one again.
They were truly back to the thought of Confucius. The thought of Confucius was
called “the Tao of Jun Zi”. Cheng Yi not only developed “the Tao of Jun Zi” but also put it into practice. Therefore, his book has extraordinary value. He suggested that to be taught seven of ten and to perceive the rest by oneself. It agreed with the meaningof Confucius encouraging people from a part we may extend the whole. The author believes that Cheng Zhuan provides an opinion not only appropriate to the era of ancient empire but also suitable for nowadays democratic society. Confucianism agrees with the inborn nature of human, looking for order and peace. Although government systems are different, the inborn nature of human remains unchanged.