王龍溪的本體論與工夫論

A Study of Wang Ji's Ontology and Theory of Practice

本文主旨是闡釋王龍溪如何繼承與發展陽明的良知說。龍溪以一念靈明來為本體奠基，天地人事由此而實踐地創生；只有一個氣質之性，其中良知與氣渾然一體而規範之；相應於其本體論，有正心誠意、致知格物的工夫。龍溪在這些地方對王陽明學說雖有發展，基本上繼承其體用合一的特色。龍溪思想中還有相當部分跨過倫理學的界限，比陽明更接近佛老。龍溪重「藏密」一義，不僅是道德的無執，更向終極本體回歸。龍溪將調息與致良知相結合，更從一念超脫處體悟靈明的超生死。他又以良知無善無惡打破佛境魔境的區別，對塵世作全然的肯定，卻仍尋求道德的進步。這些地方顯示了龍溪以儒家道德立場融攝道、釋二教。

This article discusses how Wang Ji (Longxi, 1498-1583) inherited and developed Wang Yang-ming’s Doctrine of Conscience. Wang Ji used “the occurrence of brilliant conscience” as his basic theory of ontology, by which heaven, earth, and myriad things are created in practice. In this theory there exists only man’s physical nature, which is regulated by Conscience permeated with Physical Force. Corresponding to his theory of ontology are practices executed by correcting mind-heart, purifying will, extending perception, and rectifying matters. In these respects Wang Ji developed his theories beyond Wang Yang-ming’s; however, he basically inherited Yang-ming’s philosophy characterized by a unity of Substance and Function. A considerable part of Wang Ji’s thought crosses over the boundary of Ethics and comes closer than Yang-ming to Taoism and Buddhism. Wang Ji’s emphasis on “Hiding in Secrecy” is exemplary of not only non-attachment to morality, but also a return to the ultimate, the origin. He combines both the practice of breathing and extending conscience. From the thought of transcendence he understood that “brilliant conscience” transcended life and death. He annihilated the distinction between the Buddhist realm and the evil realm by relating them to the non-good, non-evil state of Conscience. By doing so he made complete affirmation of the mundane world while still in search of moral advancement. All of these demonstrate that Wang Ji incorporated Taoism and Buddhism from the standing point of Confucian morality.