摘要：本文的主要研究内容是北宋邵雍（1012-1077年）的《皇极经世书》，此书在近代已有许多值得参考的研究成果，于是本文将在这些研究的基础之上，而重新由天文律历的角度切入，对其进行分析研究。邵雍之《皇极经世》属于推步之学，前人曾有此论，而《皇极经世》上部之《以元经会》、《以会经运》以及《以运经世》三篇便对应于历学，而下部之《声音律吕图》则对应于律学，因此邵雍之《皇极经世》之学便是在中国传统律历之学的体系下形成与发展出的，故而本文将把《皇极经世》放在中国传统律历学的背景之下进行考察，是为了能够更好地理解其创作思路与用意。

而基于对古代历法学中的历理问题的深入分析，便可引出《皇极经世书》中关于内象内数与外象外数的区分。内象内数即为先天象数之图，其结构规则，变化有序，此即对应于历法学中之历理；外象外数则为内象内数之应用，《皇极经世》上部之推运气兴衰，下部之测声律变化皆可归为外象外数，此即对应于历法学中日月五星之运行变化。汉代之时以律起历，至唐僧一行则以大衍之数为历法之本，而此律法与大衍数即为历理，然历法所要推算的是日月五星之运行，其运行之复杂程度已远远超出历理的范围，即如所谓大衍数不过是由一至十之数，而以之乘除变化而已，何以能以之推算复杂的天体运行。因此一般的学者便认为历理之说是为牵强附会，尤其当西方之天文学传入之后，其宇宙几何模型便深入人心，遂认为此天文数理模型方为历法之原理，而将中国古代之历理束于高阁，其原理再无人推究。而邵雍之内象内数之说便与古之历理相应，其言天则为日、月、星、辰，言地则为水、火、土、石，言物则是走、飞、草、木，言帝王则是皇、帝、王、伯，言时则是元、会、运、世，凡事每每以四而言之，其法一变则成先天方圆之图，而其尝言天地万物之理皆不出于此图，以至学者纷纷疑之，以为天地万物之理当至为繁复，其变化也应极为难测，非简单之象数所能概括，故皆以其法其理涉于穿凿而不信之。

然邵雍明言内象内数与外象外数之区别，内象内数简而有则，外象外数繁而无定，而由内象至于外象有三大原则需要建立。其一是感应性，即在揲蓍之时，蓍策随机多寡之变化与所筮之事的对应关系何以成立，不但如此，《皇极经世》上部天时人事之互感，下部声音物情之相应也是基于此特性；其二是类应性，邵雍尝言万物各有太极、两仪、四象、八卦之次，若将此象数之分类过程看作是一个系统，那么万物都将有自身相对独立的分类系统，而这些独立系统之间有着对应的关系，使得不同系统之间的同类事物有着可类比的特性，而正是这种类应性使得先天象数图可以概括天地万物之理；其三是易简性，内象内数具有简单且规则的特性，然而外象外数之复杂变化却可由之推出，故而内象内数之易简与外象外数之繁复并无矛盾之处。此即是内象内数的三大原则，依此原则，内象内数便可合理地展开作用，而此三大原则正好可以与近代科学的三个理论进展相为对应。其中感应性便对应于共时性原理，此原理由心理学巨匠荣格提出，其要旨在于建立与因果性原理互为独立的现实世界的运作原理，而通过此原理将可以对感应现象进行合理的解释。而类应性则对应于一般系统论，由于各个不同领域的系统之间具有结构上的相似性，故其主旨在于建立一套通用的系统语言，并以之揭示不同领域系统之间的类似性。至于易简性则对应于混沌理论，混沌理论揭示了简单原则和复杂现象之间的同构性，复杂的现象并非是由复杂的规则堆积而成，而是通过迭代操作便可以将简单的原则演变出复杂的现象。

而这三个理论虽然皆产生于传统的西学体系之内，但其实又皆是对其传统体系的革命与反思。此三者所发展出的新的思路极大地打破了原有的经典框架，而此则正与我国传统象数学所遵循的思路与体系相为符合。我国古代学人与西方学者不同，其为学较缺乏思辨论证，其间又无其他学问与之碰撞，故此象数学之原则往往作为默认之共识而无人专门论证讲述，至于今日则不得不讲述。因为今日学者之思路往往被西方经典的科学体系所影响，故而对我国传统象数学的思维往往难以理解和认同。但由西学自身的体系中所发展出的三大原理，正可说明其原有的经典体系尚有不完备之处。而此三大原理与我国传统象数学的思维模式有着异曲同工之妙，故由此我们应当以一种全新的观点来理解我国古代的象数之学，方可以使古代学者的潜德幽光不至湮没，并为我今日之中华文化建立可靠的根基。

关键词：《皇极经世书》  天文律历  内象内数  易简性  共时性

Abstract:The main research content of this article is the Northern Song Dynasty Shao Yong(1012-1077)'s book of Huangji jingshi. This book in modern times has many worthy of reference research results, so this article will be based on these studies, and use the new perspective of astronomical calendar to do the analysis work of our research. The predecessors had said that, Shao Yong's Huangji jingshi is an astronomical calendar calculation work, and the Huangji jingshi's upper part of the Yiyuan jinghui, Yihui jingyun and Yiyun jingshi these three books will correspond to the calendar, and the lower part of the Lvlv shengyin corresponds to the etymology. So Shao Yong's Huangji jingshi is based on the traditional Chinese calendar system, then this article will put Huangji jingshi under the background of traditional Chinese astronomical calendar school to study, in order to be able to better understand their creative ideas and intentions.

Based on the in-depth analysis of the principle problems in the ancient calendar, we can lead to the distinction between the inner elephants and numbers(nei xiang nei shu) and the outer elephants and numbers(wai xiang wai shu). The inner elephants and numbers is the innate figures of elephant and number(xian tian xiang shu tu), the structure is regular, the change is orderly, which corresponds to the calendar principle(Li li). The outer elephants and numbers is the application of the inner elephants and numbers. The upper part of the Huangji jingshi's deducing the destiny of Dynasty and the lower part of its measuring the sound changes can be classified into the outer elephants and numbers, which corresponds to the calculation of the sun, moon and the five stars running changes. When the Han Dynasty use the etymology to make the calendar, and the monk Yi xing use the number of Dayan(da yan zhi shu) as the base of the calendar, they consider the Lv fa and the the number of Dayan as the principle of the calendar. But what the calendar to be calculated is the operation of the sun, moon and the five stars, and its complexity is far beyond the scope of the principle of calendar. That is, the so-called the number of Dayan, is just the number from one to ten, and the multiplication and division of the number, so why we can calculate the complex operation of the celestial bodies based on these simple number. So the general scholars will think that the calendar is unreasonable, especially when the Western astronomer introducted its geometric cosmic model to the Chinese scholars. Then that the astronomical mathematical model for the principle of the ancient Chinese calendar is beamed in the shelter.

And Shao Yong's the inner elephants and numbers will be corresponding with the ancient principle of calendar. To the sky it's the sun, moon, stars, and Chen; to the earth it's the water, fire, soil, and stone; to the things it's beast, bird, grass, and wood; to the emperor it's the emperor, the sovereign, the king, and the duke; to the time it's Yuan, Hui, Yun, and Shi. So he seperate everything into four, and its variation is innate figures of elephant and number. And he had said that the everything of the would not be out of these innate figures, as well as scholars have doubts that the world of things should be complicated, and its changes should be extremely unpredictable, so there is no simple figures can summarized these.

However, Shao Yong had telled the difference between the inner elephants and numbers and the outer elephants and numbers, the inner elephants and numbers is simple and regular, and the outer elephants and numbers is complex and unpredictable. In order to connnect the inner elephants and numbers and the outer elephants and numbers, there has three principles need to be established. The first is the principle of sensibility, that is, in the time of the divination, how to set up the relationship between the random change of the yarrows and the thing we asked. Not only that, the upper part of the Huangji jingshi's mutual sense between the time and personnel, and the lower part's corresponding between the voice and the situation. The second is the principle of class-corresponding, Shao Yong said all things have tai chi, two instrument, four elephant, and the eight trigrams, if we consider the process of the classification as a system, then all things will have their own relatively independent classification system. And these independent systems have a corresponding relationship between themselves, so that between different systems of similar things they have analogy characteristics. It is this kind of class-corresponding makes the innate figures of elephant and number can summarize all the phenomenon in the world. The third is the principle of simplicity, with the simple and regular characteristics of the inner elephants and numbers, the complex changes of the outer elephants and numbers can be derived. So there is no contradictory between the inner elephants and numbers's simplicity and the outer elephants and numbers's complexity. And this is the three principles of the inner elephants and numbers, according to these principles the inner elephants and numbers can extablish a reasonable role, and these three principles can be corresponding with the three theoretical progress in the modern science.

The principle of sensibility is correspond to the principle of synchronicity, which is proposed by the master of psychology Jung, the main purpose of this principle is to establish a acausal principle of the real world. And through this principle will be able to rationalize the principle of sensibility. The principle of class-corresponding should be corresponding to the general system theory, because the different areas of system have the structural similarity, so the main purpose of this principle is to establish a common system language, and to reveal the similarity between different areas of the system. As for the pricinple of simplicity, it corresponds to the theory of chaos. Chaos theory reveals the isomorphism between simple and complex phenomena. Complex phenomena are not formed by complex rules. Instead, it is possible to use simple principles evolved into a complex phenomenon.

Although these three theories are all produced in the traditional system of Western academic, but in fact they are all revolution and reflection of the traditional system. These three new ideas broke the original classic framework, and this is in line with our traditional theory of elephant and number's ideas and systems. China's ancient scholars are not same as those Western scholars, being lack of speculative argument, during which there is no other knowledge have collision with, so these principle of traditional theory of elephant and number are often considered as the default consensus and no special argument. But today we have to tell. Because today's scholars'idea is often influenced by the Western classic scientific system, so they find that the traditional Chinese thinking of theory of elephant and number is often difficult to understand and agree. But with the three theories developed from the Western academic, it is obvious that its original classic system is still incomplete. And these three theories are in line with the traditional Chinese thinking of theory of elephant and number, so we should use a new point of view to understand the ancient Chinese school of elephant and number. So we can make the ancient scholars's light not to be annihilated, and for today's Chinese culture to establish a reliable foundation.

Key Words:Huangji jingshi   astronomical calendar   inner elephants and numbers   principle of simplicity   synchronicity

导师：汤一介教授、张广保教授