王陽明與蕅益智旭《大學》功夫論之研究

唐宋以來「三教合一」的文化現象逐漸成為潮流，至明代達到高峰。凡異文化之交融或會通，必有其困難處。以儒、釋二家為例，其最大差異乃在於世界觀（儒家重道德實體義，佛教重緣起性空）與終極境界（儒以成聖人，釋以成佛）的不同。因此儒佛的會通不論是援儒入佛或是援佛入儒，多半從心性修養的功夫處著手。本文欲就王陽明與蕅益智旭針對《大學》「格物」、「致知」、「誠意」、「正心」功夫的詮釋，辯證儒佛功夫論的同異處及其文化意涵。從陽明與智旭對《大學》「格、致、誠、正」的詮釋，可知二者皆重視「內省」的功夫，因其理論受限於儒、釋二家根本思想的不同，故功夫有可通之處，亦有不可通之處。從二人對治心意的功夫次第安排上，可知陽明所要突顯的是道德主體（致知）的把握，致知的知是良知，能知善知惡，致知方能格物、誠意、心正，因此說「格、致、誠、正只是一事」，以致知為心性修養最直截、根本的功夫，至於其他的輔助，如靜坐等，都是為了凝攝心志的方便法。而智旭雖然也以「知」為明德之本，然而在意識尚未轉識成智前，此知是無法顯露其性，因此還須從格物功夫著手，破我、法二執，以成觀我、法二空。觀智旭援用佛教的名相詮釋《大學》功夫論，以佛教義理為主，兼採儒學義理為輔的方式來看，雖自言儒佛本非二家，但仍有序列先後之差異。此種文化教判，正是儒佛會通的最大特色。

關鍵字

蕅益智旭；王陽明；《大學》；正心；誠意；格物；致知

並列摘要

The phenomenon of ＂three teachings in one＂ emerged in the Tang and Song dynasties. This had gradually become a cultural trend, and eventually reached its pivotal point in the Ming dynasty. As history has always evidenced, the integration and congruence of heterogeneous cultures are bound to be difficult. A case in point is Confucianism and Buddhism. The biggest difference lies in their respective ontology (Confucianism emphasizes concrete moral meaning; while Buddhism, dependent origination and the wisdom of the emptiness of True Nature) and the ultimate goal (Confucianism targets becoming a sage, while Buddhism, accomplishing Buddhahood). Therefore, whether it is Confucianism's introduction of Buddhism into its tenets or vice verse, both teachings mainly start the integration process with cultivation of the mind and character. This study intends to reveal similarities and differences between interpretation of practice by a Buddhist and a Confucian and consequently cultural implications of these variant interpretations. The focal points of the Confucian Wang Yangming and the Buddhist Ouyi Zhixu's interpretation of the Great Learning's theory of practice consider the following four aspects: ＂investigating nature,＂＂achieving the utmost knowledge,＂＂being sincere with thoughts＂ and ＂rectifying the mind.＂ The interpretations of Wang Yangming and Ouyi Zhixu regarding the four aspects just cited indicate that they had both placed great importance on the practice of ＂introspection.＂ Since their theories are both limited by the ontology of their individual school of tenets, the seemingly common practice of introspection appears to be partially incompatible between the two interpretations. From their ordering of the stages of the mind rectifying practice, it is obvious that Yangming tries to highlight the control of moral subjects (achieving the utmost knowledge). The ＂knowledge＂ that Yangming wants to achieve refers to the ＂innate conscience,＂ a capability of discriminating between good and evil. Only through achieving this knowledge can one begin to investigate nature, and being sincere with thoughts and thus rectifying the mind. ＂The four are actually the one and the same practice,＂ Yangming argues, with achieving the utmost knowledge as the most direct and fundamental work. Other mind cultivation aids such as mediation are only skillful means to achieve concentration of the mind. On the other hand, Ouyi Zhixu, although like Yangming in setting ＂knowledge＂ as the basis of manifesting virtues, nevertheless contends that knowledge is obscurely covered without being allowed to reveal its true nature until the mind is transformed into wisdom through the work of ＂investigating nature.＂ He proposes as the starting point to break free from the bondage of both ego and phenomena, and eventually achieving the stage of seeing the emptiness of ＂I＂ and ＂phenomena.＂ By using Buddhist terminology, Ouyi Zhixu tries to interpret the Great Learning’s theory of practice with the essence of Buddhist teachings which he considers as the main and consequently ascribes Confucianism a secondary role. He sees a sequential difference between Confucianism and Buddhism, while at the same time claiming the non-duality of the two teachings. This cultural discrimination of teachings is the most prominent feature that highlights the integration and congruence process of Confucianism and Buddhism.

並列關鍵字

Ouyi Zhixu (蕅益智旭) ； Wang Yangming (王陽明) ； the Great Learning (大學) ； Rectifying the mind ； being sincere with thought ； achieving the utmost knowledge ； Investigating nature