依工夫進路詮釋程明道之〈識仁篇〉

The Theory of Cheng Mingdao’s“Shiren pian”——An Interpretation According to Kung-fu Approach

〈識仁篇〉於程明道之學占有舉足輕重的地位，然而朱子編《近思錄》時，有意汰濾此文，他認為明道所言之理境雖高，卻少了切實工夫。依此，後世之人多數亦以為程明道學問無具體的工夫路數可循，或有言及明道之工夫卻未盡其意者。是以，本文欲以工夫進路來詮釋程明道之〈識仁篇〉，以見明道之工夫論。首先，本文分析〈識仁篇〉之義理架構，依牟宗三先生之詮釋，以歸結出明道所稱之「仁」之實義。此可從兩方面說；一就其創生義言，仁體既是道德之真實創造性，亦是一切存在之「存在性」；二就其覺潤義言，仁體感通遍潤本無阻隔，言至此，則覺潤亦函創生義。再者，在明道「即本體即工夫，即工夫是本體」的一本脈絡下，本文探究其工夫進路分三點說明，一、「識仁」乃道德實踐工夫之開端，二、「誠敬存之」乃道德實踐工夫之過程，三、「渾然與物同體」乃道德實踐之聖果。由此，本文申明〈識仁篇〉由識仁之工夫開始，以誠敬存之而不斷發展仁心之感通與應物，以至於與天地萬物為一體，即為聖人。此即一有效而可行的踐仁成聖之工夫。

Shiren pian occupies a pivotal position in Cheng Mingdao's philosophy. However, when Zhu Xi compiles Jinsilu, he deliberately neglects this important piece. He believes that although the learning of Cheng Mingdao is penetrative and lofty, it lacks practical for the common people. Because of Zhu Xi’s comment, most people think that Cheng Mingdao's philosophy has no specific kung-fu approach to follow, or just mention the kung-fu of Ming Dao without explaining it clearly in detail. Therefore, I try to interpret Cheng Mingdao's Shiren pian with the approach of kung-fu to show its significance for a theory of kung-fu. First of all, I analyze the theoretical structure of Shiren pian, and according to Mou Zongsan's reading, I summed up that the meaning of ren in two aspects. First, from the perspective of creation, ren-ti （仁體） is not only the true creativity of morality, but also the principle of creation of all existence. Second, in terms of its capacity of selfenlightenment and nourishing for all lives, ren-ti is a compassion with all other living things without barriers. The capacity of nourishing also the capacity of creation. Most important of all, Ming Dao's ren-ti itself is kung-fu and kung-fu is ren-ti itself. With the interpretation of the approach of kung-fu, we could explain the three important aspects as follows. First, the first step of moral practice is to be aware of the existence of ren, and second, the process of moral cultivation is to “conserve ren with cheng (sincerity) and ching (reverence)”, and third, highest achievement of moral cultivation is that “being unification with all as one within ren.” Therefore, Shiren pian is a piece of moral cultivation the realization of ren, and through conserving it with cheng (sincerity) and ching (reverence) continuously and expanding our ren-sin （仁心） with response to all others, and finally become “the person of ren as one body with the ten thousand creature”, that is, to become a Sage. This is a way of moral cultivating workable to practice ren and become a Sage.