下學上達－－管志道思想的儒學淵源

Studying The Familiar and Achieving Heaven ── The Source of Guan ZhiDao’s Confucianism

蔡佳惠(Tsai Chia-Hui)

指導教授 ： 鍋島亞朱華

國立清華大學/人文社會學院/中國文學系/碩士(2016年)

摘要

管志道（1536-1608）是明末著名的三教論者，因被黃宗羲歸入《明儒學案》中的〈泰州學案〉，學者受《明儒學案》影響，將之視為狂禪、左派。但管志道實際上抨擊泰州不遺餘力，其學多為針砭時弊而發。由於學者不明聖學之實際，而有重悟輕修、執一或二本之弊，無論豔佛庸孔或尊孔卑佛，均非聖學之實際，因此管志道以孔子下學上達之正宗範圍三教。批判的對象主要為拘儒、霸儒與狂儒，針對不同對象而有不同的救治之方：拘儒執一闢佛，只經世無出世，故使之旁叅二氏之學；霸儒張皇見龍，高標絕學，故以惕龍對治；狂儒二本染禪狂，重解輕行，故以孔矩收二氏。管志道因講三教合一，使得學者長期以來忽略了他重儒的面向。面對當時重悟輕修的學術風氣，管志道強調為學必須經過悟修而得證，悟修並重，不可偏廢，此思想表現在其對儒家經典的詮釋上，因此本文從其對儒家經典《大學》、《中庸》、《論語》與《周易》的註解切入，分析管志道的思想。
　　管志道受豐坊石經本《大學》、《中庸》啟發，重新修訂《學》、《庸》，並推翻朱熹透過四書所建立的「孔曾思孟」道統系譜。管志道認為《大學》中的「格致」為入聖之要，明格致則可明悟修學脉。管志道將《中庸》理解為「中不離庸」，中庸非絕德，學者修人道以達天道，即使聖如孔子，仍望窮神知化之聖。《論語》為孔門傳神之書，多言修不言悟，勉勵學者透過下學人事以上達天德。管志道以《周易》群龍无首論聖人，聖人無可無不可，三教聖人無有高下之分，均以登乾元道岸為依歸，但連聖人亦難以盡道，因此學者必須不斷地修，學無止盡，修亦無止盡，不可得少為足，悟後須起修，由修以入證。從管志道對儒家經典的詮釋可知其與狂禪有極大的不同，管志道非常重視儒家經典，而近年研究多著重於管志道的三教思想，本文則從其經典詮釋重新認識管志道以及其他明代的思想家。

關鍵字

管志道 ； 狂禪 ； 聖人 ； 下學上達 ； 經典詮釋

並列摘要

Guan ZhiDao (1536-1608) was a Three-religionist in Late Ming dynasty. Huang ZongXi’s Ming Ru Xue An put him into Taizhou school of thought, so he was regarded as “mild chan” or “left wing”. In fact, he made every effort to criticize Taizhou. Guan ZhiDao thought that the malady caused by scholars attached importance on epiphany and despised practice. It was not true sage of the school that they only respected Confucius or Buddha. As a result, Guan ZhiDao proposed “Xia Xue Shang Da” (Studying The Familiar and Achieving Heaven) to save the contemporary problems. Because Guan ZhiDao talked about the unity of three religions, scholars neglected that he emphasized Confucianism. Guan ZhiDao’s thought was expressed in his interpretation of Confucian classics. Therefore, this study started with his commentary on Confucian classics Da-Xue, Zhong-Yong, Confucian Analects and Zhouyi, the purpose was find out other aspects of Guan ZhiDan’s thought.
　　Guan ZhiDao was inspired by Feng Fang to revise Da-Xue and Zhong-Yong. Guan ZhiDao thought that “Ge-Zhi” was the key to the Holy. Understood “Ge-Zhi” can understand “Wu-Xiu”. “Zhong-Yong” was not a virtue that can not be attained, scholars can study the familiar to achieve Heaven. Even though Confucius was already a sage, he still admire the higher classes of sage. Confucian Analects recorded the words and deeds of Confucius and his disciple,encouraged scholars to study human affairs. Guan ZhiDao proposed “Qun Long Wu Shou” to discuss the sage. Sages did not compete with each other since they were all achieving Heaven as the goal. Scholars had to constantly study. Studied after the epiphany will fully aware.The current study only took note of Guan ZhiDao’s three religions, but Guan ZhiDao attached great importance to Confucian classics. The results of the study were that Guan ZhiDao was very different from wild chan, Confucian classics were the source of Guan ZhiDao’s thought.

並列關鍵字

Guan ZhiDao ； wild chan ； sage ； studying the familiar and achieving Heaven ； classical interpretation

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