入道之序：由「陳（淳）、黃（榦）之歧」到李滉《聖學十圖》

The Procedure of Entering the Way: From 'The Divergence Between (Chen) Chun and Huang (Gan)' to Li Huang's Ten Diagrams of Sagely Learning

本文首先提出朱子學術性格的特色之一，便在於「讀書之序」與「入道之序」之間的思考；在歷史文化傳承的面對中，必須建構聖人與經典之間的關係，由是聖域方可臻至。在朱門第一代中，陳淳與黃榦關於入道之序的歧見，是一個較少被人注意的課題。兩人對於入道之序理解的差異，便在以《近思錄》抑或以《大學》為初學入門之書上反映出來。以《大學》為「入德之門」，是程朱師門之舊說；而以「近思，四子之階梯；四子，六經之階梯」，則係後於朱子歷史地說。以陳黃之歧作為一個觀察的視角，則韓儒李退溪之《聖學十圖》，其中所反映出的入道之序觀，顯己非「陳黃之歧」所能規範，雖然退溪學亦受兩人觀點之影響。然而，退溪畢竟在二書之外，提出了以真德秀《心經》作為初學入道之基的主張，從而形成了東土「朱－－真－－李」的「心－－敬」之學脈。而《心經附注》的注者程敏政在中韓兩地學術形象的差異，也顯示了東亞朱子學傳統中足堪比較的另一面向。

In this paper I first propose that one of Zhu Xi's academic characteristics is the connection between the 'procedure of study' and 'the procedure of entering the Dao'. It is his view that as one faces the heritage of history and culture, it is necessary to build a connection between the sage and the Classics, and then the realm of the sages can be achieved. However, little attention has been paid to the divergence during the first generation of Zhu Xi's school between of views of Chen Qun and Huang Gan regarding the procedure of entering the Way. The difference of these two understandings of entering the Way is reflected in the choice between either Reflections of Things at Hand or the Great Learning as the elementary book for beginning students. Using the Great Learning as the 'entrance to virtue' was the original view of the Chen/Zhu school; whereas the idea of 'Reflections as the step into the Four Books, and The Four Books as the step into the Six Classics' is derived from the views of Zhu Xi on history. Using the difference between the viewpoints of Chen and Huang, it can be seen that the 'procedure of entering the Dao' from Ten Diagrams of Sagely Learning of the Korean Confucian Yi Togye is clearly something beyond the divergence of Chen and Huang, even though Togye's thought was influenced by both of them. And, apart from these two books, Togye proposed using the Canon of the Mind of Zhen Dexiu as the entrance level text for entering the Way, thereby creating an Eastern school of thought which might be called the 'Heart/Mind - Reverence' of the 'Zhu - Zhen - Li' tradition. Furthermore the differences of the Chinese and Korean views of Chen Mingzhen, the annotator of the Commentary of the Classic of the Heart/Mind ' show yet another aspect of the tradition of Zhu Xi studies in East Asia.