劉定之肯定《易》先有圖形，而後有彖辭，仿朱熹《周易本義》之形式，將先後天《易》說諸圖釋，列於《周易》經傳之先，另立六十四卦卦爻辭與《易傳》之圖釋，為繼南宋鄭東卿構制六十四卦圖說以來，再次圖說六十四卦者；鄭氏好言象數，而劉氏綜衍圖釋六爻大義，推明一卦之義。同時藉紬繹《彖傳》意旨與兼採程、朱之法，立卦德、卦象、卦體與卦變之義法，本於因循《說卦》基本的卦德與卦象，絕不繁衍增象；而又關注陰陽剛柔的爻位爻象之用，終主於義理教化之詮義，多有可觀者。本文主要以劉定之《周易圖釋》為主體，針對其先後天圖說，與其圖釋六十四卦的詮義，理解其圖說之重要內涵，以及《易》學之時代意義。

Liu Dingzhi acknowledged that the diagrams of the Changes had been devised before the judgement statements came into being. Following Zhu Xi’s format adopted in the Zhouyi Benyi (The Basic Meaning of the Changes of Zhou), Liu placed the xian-hou-tian explanatorydiagrams in front of the commentary to the Zhouyi and established the hexagram and line statements together with the explanatory diagrams for the Commentary on the Changes . Liu has been the first scholar on the Changes to interpret the 64 hexagrams with the help of diagrams since Zheng Dongqing constructed these in the Southern Song dynasty. While Zheng emphasized the “xiangshu” (images and numbers) approach, Liu gave a comprehensive explanation of the meanings of 6 yao with diagrams and specified the meaning of each hexagram. By understanding the contents of the Tuan zhuan (Judgment Commentary) and by adopting Cheng Yi’s and Zhu Xi’s approaches, Liu created a new method for interpreting the Zhouyi with gua-de, gua-xiang, gua-ti, and gua-bian. Liu’ s theory is rich in contents: he starts with following the basic gua-de and gua-xiang of Shuogua, never making any new additions to the images .He then discusses the application of the yin and yang as well as the of the yao-xiang theories, ending on the interpretation of Yili. Focussing on Liu’s Zhouyi Tushi, the present study explores Liu’s views on the xian-hou-tian eplanatorydiagrams, his interpretation of the 64 Hexagrams with the help of diagrams, the contents of his Tushuo, and the significance of the scholarship on the Changes in his time.

劉定之; 周易圖釋; 明代易學; 先後天易; 程朱易學

Liu Dingzhi;explanatory diagrams in the Zhouyi;Scholarship on the Changes in the Ming Dynasty;xian-hou-tian Yi;Cheng-Zhu Yixue