從格物到覺知－德川日本崎門朱子學者三宅尚齋「格物致知」論探析

三宅尚齋乃日本江戶崎門朱子學派開山祖師山崎闇齋的重要弟子之一，其在該學派的學統形構過程中，扮演非常重要的角色。歷來學界多認為崎門朱子學的特色，就在注重「居敬」的工夫這一點，但若實際翻閱尚齋之相關著作，則將可發現：尚齋經常指出「格物窮理」的意義及其重要性。毋庸置疑地，比起「居敬」之工夫，尚齋顯然更關注「格物致知」的工夫，「格物窮理」論在其學術思想中，位居核心。唯學界歷來之先行研究，對此似乎從未關注，更遑論進一步探討尚齋的「格物窮理」論。故本文擬針對尚齋「格物窮理」之論加以分析，深入探討其「格物窮理」理解結構及其特色。依尚齋的論述，人心先天具備萬理。但心之理則以「一理渾然」沒有區別的形態存在，因此，我們向內反省也不知自己內具的「理」之具體內容。但外在之「物」都是「萬理」的具體化、形象化，理的層次上又無內外、主客之別，物之理等於心之理。於是，向外「格物」可以了解「心」原來具有的「理」之具體內容。因此，對尚齋而言，「格物」這一工夫並非忽略內在的心之理而追求外在的物之理（規範），用外在之理來控制、規定自我這種「外馳」工夫，而是本來就是以闡明內心之理為目的的工夫，亦即「心法」。

關鍵字

崎門朱子學；三宅尚齋；朱熹；格物窮理；覺知

並列摘要

One of Yamazaki Ansai's (山崎闇齋, 1618-1682) famous disciples, Miyake Syosai (三宅尚齋, 1662-1741), played an important role in the formation of the Kimon School in the Edo period. His ideas, whose origins lie in Ansai's study on Zhu Xi 朱熹, were passed on to later generations and can still be found among modem Japanese scholars. Historically, the view of most scholars has been that the special characteristic of the Kimon School is its emphasis on jujing (居敬 holding oneself in reverence). However, in Miyake's related writings, he often indicates the importance of being skilled at gewlI qiongli (格物窮理 thoroughly probing the nature of things). There can be no doubt that Miyake stresses the importance of being skilled at thoroughly probing the nature of things over the ability to hold oneself in reverence, and that it his doctrine of gewu qiongli that is central to Miyake's thought. Despite this, however, past scholarly research has never acknowledged this fact, not to mention explored Miyake's doctrine. This paper therefore analyzes Miyake's gewu qiongli doctrine and explores its structure and special feature.For Miyake, all people possess an innate understanding of how all things work (wanli 萬理)， but this li exists in our minds in a single undifferentiated form, and so no amount of self-reflection will allow us to identify its specific content. However, all external things (wu 物) are concrete manifestations of the same li. At the level of li, there is no distinction between inner and outer, subject and object: the li of external objects and the li in the mind are one and the same. So it is that by studying external phenomena (gewu 格物) the content of the li in the mind can be understood. Thus, to Miyake, to study external phenomena is not to ignore the inner li of the mind. Rather, the goal in developing this skill of pursuing the li of external objects, and then using this understanding of external li to control and regulate oneself, is in fact to shed light on the inner li of the mind. It is, in other words, a method of mental cultivation.