以「無善無惡」為體用－論李贄的龍谿學詮釋

本文針對《卓吾先生批評龍谿王先生語錄鈔八卷》一書，考察李贄對於龍溪文章之圈點與批語，則可見李贄乃以王龍溪「無善無惡」之「即本體即工夫」的先天之學為唯一成聖要道。在掌握本體上，李贄乃強調本體之悟乃「為己之學」，須真知為仁由己；而在工夫實踐上，李贄則特重破除成心，自見已過。而在著重為仁由己、自省改過的「為己之學」中，李贄一方面對於俗學、聖學之别，擺出必辨其異、毫不妥協的態度；另一方面對於三教與諸子，卻又反對儒者之嚴辨異學，而強調無須分別，當見其大同的精神。在此辨與不辨之間，一方面是對於聖學不得混於功利俗學的堅持，另一方面則是展現仁者當以萬物為一體的胸襟，其智慧與洞見使人深思警醒。

關鍵字

李贄（卓吾）；王畿（龍谿）；無善無惡；陽明後學

並列摘要

Focusing on the book A Quotation Selection of Mr. Zhuo-Wu's Criticisms on Mr. Wang Long-Xi, the article examines Li's marks and comments on Long-Xi's articles and thus discovers that Li sees Long-Xi's learning of nature as ＂practice based on the substance＂ featuring ＂there is no good or evil＂ as the only way to become a saint. In the aspect of grasping the substance, Li stresses that the substance's enlightenment is a ＂learning for oneself＂: one must truly know that practicing benevolence depends on themselves; in the aspect of the practice, he especially values dispelling prejudices and emphasizes on seeing one's own faults. As for the ＂learning for oneself＂ with stress on self-dependent benevolence, self-reflection, and self-correction, Li on one hand has an uncompromising attitude towards distinguishing the differences between mundane learning and saintly learning while on the other hand, about the three teachings and the various thinkers, opposes to Confucians' strict distinction from others and emphasizes that there is no need to separate but a necessity of exhibiting the spirit of great harmony. Between differentiating and not differentiating, one aspect is his insistence that saintly learning should never be confused with profit-minded mundane learning, while the other aspect is his presentation of benevolent people's broad-mindedness that regards all things as one. The wisdom and insights help people think deeply and stay alert.