試論王龍溪「無跡」功夫論

The Perspective on Practice of the State of “Traceless” by Wang Longxi

本文旨在闡述開晚明文藝思潮先風的王龍溪，其「無跡」工夫論──「從心悟入，從身發明」。經研究，其內涵是：「良知本心」能自悟，且在心悟時，能自然發用「身」之「一念一息」，此「一念一息」能與天機相感應，並在緣盡時，自動攝歸於良知心體。由此「心」「身」所形成的「人品」，乃如顏回般「無跡」。與此「人品」相關的詩論是：經工夫修養達及顏子「無跡」之境，才能使「心」「身」手足，作出「無跡」可求的天機詩作。本文復進一步由以上之論，詮解徐渭、袁宏道、袁中道等作品，以示本文在晚明文藝思想研究上的意義。

This essay aims at expounding on the theoretical support and detailed implications for the perspective on practice of the state of “traceless”–“comprehending from the enlightening minds and awakening to the illumination from body” by Wang Longxi, the pioneer of literary trends in the late Ming Dynasty. The implication of Wang’s thought focuses on realizing a self-enlightenment from “the essential mind of innate conscience” which will naturally awaken to the illumination from the practice of “one single thought and one breath” of the “body” when realizing the enlightenment of minds. The practice of “one single thought and one breath” will react with the mystery of nature and automatically bring it back to the mind-essence (xinti) of innate conscience at the end of the fate. The “moral quality” which is formed with “mind” and “body” implies the thought of “traceless” same as that of Yan Hui. The implication of poetic theory related to this moral quality is to achieve a state of “traceless” of Yanzi through self-cultivation practice that enables the limbs of body and mind to create the poetic works of nature of “traceless.” This essay further interprets and analyzes works by Xu Wei, Yuan Hongdao and Yuan Zhongdao based on the above-mentioned thoughts to indicate the significance of the study on literary thoughts in the late Ming Dynasty.