從「化儀」之教衡定近溪「覺悟」之中蘊含的儒家圓教問題－以牟宗三先生的疏解為基礎

From the Perspective of the Method of Enlightenment in the Evaluation of the Problem of Confucian Round Teaching contained in Lou Jinxi's Practical Enlightenment: A Study based on Mou Tsungsan's Analysis

牟宗三先生將主觀之心體與客觀之天道性命兩面皆充盈飽滿作為儒家圓教之型範。這裡進一步將這種圓教之型範界定為「仁心」之「頓悟」。而程明道為客觀之天道性命而回歸心體而來的圓教者，而羅近溪為心體擴充致性天而來的圓教者，故他們都歸宗於仁。由仁心之頓悟還可以進至詭譎之頓悟，這是儒家徹底的圓教。而胡五峰的「天理人欲同體異用，同行異情」和羅近溪的「抬頭舉目，渾全只是知體著見；啟口容聲，纖悉盡是知體發揮」都蘊涵詭譎之頓悟。這樣既可厘清羅近溪「覺悟」的真正內涵，亦可以完成儒家義理的「判教」問題。
Mou Tsung-san takes the perfect embodiment of subjective being of Mind(Xinti 心體)and objective being of 'Human Nature and Mandate of Heaven'(Tian DaoXing-Ming 天道性命)as the model of Confucian round teaching. In this paper, it is further defined as sudden enlightenment(Dunwu 頓悟)of ren(仁). Cheng Mingdao is taken as one holding the round teaching by the approach of returning to the Being of Mind(Xinti 心體) from the objective being of 'Human Nature and Mandate of Heaven'; whereas Luo Jinxi is considered as the one who expands the Being of Mind (Xinti 心體)the objective being of 'Human Nature and Mandate of Heaven'; hence, they both have ren as their core concept. The sudden enlightenment of ren can be further developed into the idea of paradoxical sudden enlightenment(guijue dunwu 詭譎頓悟)of opposites, which is the ultimate Confucian round teaching. Hu Wufeng's asserting that heavenly principles and human desires exist in the samebody but taken for different uses, is as much as what Luo Jinxi said that 'lifting your head and raising your eyes, opening your month and speaking your words, are all expression and manidestation the Being of liang-chi ( 知體) ', both imply the paradoxical sudden enlightenment of opposites. In this way, we could make clear the true connotations of the practical of Dao(Juewu 覺悟)put forward by Luo Jinxi and also complete the Confucian critique and classification of all doctrines within a system.

Mou Tsung-san takes the perfect embodiment of subjective being of Mind(Xinti 心體)and objective being of 'Human Nature and Mandate of Heaven'(Tian DaoXing-Ming 天道性命)as the model of Confucian round teaching. In this paper, it is further defined as sudden enlightenment(Dunwu 頓悟)of ren(仁). Cheng Mingdao is taken as one holding the round teaching by the approach of returning to the Being of Mind(Xinti 心體) from the objective being of 'Human Nature and Mandate of Heaven'; whereas Luo Jinxi is considered as the one who expands the Being of Mind (Xinti 心體)the objective being of 'Human Nature and Mandate of Heaven'; hence, they both have ren as their core concept. The sudden enlightenment of ren can be further developed into the idea of paradoxical sudden enlightenment(guijue dunwu 詭譎頓悟)of opposites, which is the ultimate Confucian round teaching. Hu Wufeng's asserting that heavenly principles and human desires exist in the samebody but taken for different uses, is as much as what Luo Jinxi said that 'lifting your head and raising your eyes, opening your month and speaking your words, are all expression and manidestation the Being of liang-chi ( 知體) ', both imply the paradoxical sudden enlightenment of opposites. In this way, we could make clear the true connotations of the practical of Dao(Juewu 覺悟)put forward by Luo Jinxi and also complete the Confucian critique and classification of all doctrines within a system.