「道統」與「心體」：明代蔡清《四書蒙引》朱學深化與衍異考察

“Tao-Being”and“Mind”: An Observation of the Deepening and Derivation of Zhu Studies in Cai Qing’s Primary Introduction to the Four Books

蔡清以《四書蒙引》統合科舉與經典，以回歸於聖人，回歸於朱學，回歸於儒者自覺省察結果，建立經典當中思索聖人之旨的進路，從而在宋元以來綴合詮釋，陷於意見紛擾當中梳理出切己心得，儒學義理得以濡潤於心。因此特別強調心體的操持，拈出「虛」之一字，靜可以察動，虛可以應物，心體朗現，有觀覽天地氣象，各得其宜的結果。所以一方面從修養工夫的落實，達致變化氣質的結果，已啟知行一致的思考；另一方面綰合理學與道統，深化道統系譜，重塑孔子聖人地位，儒學核心價值遂有更為清晰的了解，成為閩學精神所在，延伸而出，陳琛《四書淺說》、林希元《四書存疑》繼之而起，成為明儒宗朱一系重要成果。

Cai Qing integrated the imperial examination and the classics with the Primary Introduction to the Four Books. It aims to return to the sages, Zhu studies, and the Confucianists to consciously examine the results and establish a path to think about the sages in the classics. Therefore, particular emphasis is placed on the management of the mind by focusing on the word “Xu,” it is implemented from self-cultivation. On the other hand, deepening the pedigree of Taoism and reshaping the status of Confucius as a saint has become the spirit of the Min School. Chen Chen’s Elementary Explanation of the Four Books and Lin Xiyuan’s Questions on the Four Books followed and became one of significant achievements of the Ming Confucianism.