王塘南“透性研幾”說的義理架構

王塘南以性為首出，析分形而上為性與良知兩層。性體不活動，為體、為未發、為先天；活動屬用，為發、為後天。良知上以性體為根據，下為氣用的主宰，乃「體」過渡到「用」的關鍵。在王塘南的詮釋中，良知本具的存有意義減殺，上移至未發常靜之性體，能動意義偏顯，然必須在性體存有的圓滿性中方能保全。延伸至實踐上，開展為立體致用的進路。在發與未發異質的對列關係中，「透性」成為前世宿修所成就的虛化理境，「研幾」之修終屬已發手段，與塘南認定「透性」無可措手的說法相互矛盾。故表面上雖是良知教下歧出的見地，實則已脫離良知學的主軸，在義理上轉出心學的軌跡，成為以性為首出的學說架構。並在功夫入路中，從陽明由用見體的方法，逆轉為立體致用的進路。

關鍵字

王塘南；王時槐；透性研幾；江右王門；良知

並列摘要

Based on the nature, Wang Tang-nan analyzes metaphysical philosophy into nature and conscience. The nature body does not act, which serves as the principal part, the undeveloped and the innate part. The act is for utilization, development and the learned. The conscience is based on the nature and controlled by chi. It is the key from body transited to utilization. In the interpretation of Wang Tang-nan, the conscience has the meaningful destruction and is ascended to undeveloped constant tranquil nature. The ability to act is obvious and can only be maintained in the completeness where nature exists. Extended to the practice, it is developed as the path of practice. In the relation between developed and undeveloped contrast, understanding is the virtual realm of the former life. Study is the developed mean, which contrasts to the saying of unpreparedness by Wang Tang-nan. Superficially, it is the deviated view of conscience; in fact, it has departed from the main point of innate knowledge. It has developed out from the mental science in ideas and becomes the school of emphasis of nature. In the kongfu path, it reverses into the path of practice from the method of Wang Yang-ming.