依牟宗三先生之道德理性三義詮釋程明道之一本論

The Theory of Cheng Mingdao's yi-ben - An Interpretation According to Mou Zongsan's Reading of ''threefold meaning of moral rationality''

北宋初期諸子復興儒學，為能直承孔孟思想並發揚其義理精奧之謂也。而其中將先秦儒學經典體會得透徹並闡發得最圓熟的便是程明道。當其之世，明道即頗受時人稱頌，牟宗三先生稱其為學之方向確實是「儒家道德意識之充其極」，所以能「盡弘揚聖道辨闢蓁蕪之時代使命」，認為他於復興儒學有此顯赫地位，成一大家，必有他何以能致之的理由。然究竟何以能如此？牟先生認為宋明儒學最重要的義理表現在完成孔孟所開的以道德實踐而成的「道德形上學」，而明道的哲學義理最高的表現在他的「一本論」，本文即以牟先生之「道德理性三義」來析論程明道之「一本論」，試以對上述提問給出一個回應。「一本」一詞最初出自孟子。本文首先針對《孟子》「一本」、「二本」之說法析論其義理，再進一步地說明程明道所言之「一本」、「二本」有何獨特的闡發。本文再進一步分「體」、「用」兩方面來闡明程明道的「一本論」。首先，從本體上言「一本」，則「天人是一，不必言合」，此即「心性天是一」。其次，由吾人道德創造之實踐去體證天道生生不息創生萬物之意義，這時「道亦器，器亦道」，此乃就體證上言一本，亦是從工夫上言「一本」，是圓頓地「為道即器」的一本，不是分解地就「道體本身」說一本。然而明道「體用是一」，亦不可離本體而言工夫。最後，本文引牟宗三先生之立論，肯定明道之「一本論」符合牟先生所標「道德理性三義」之全幅內容，並呈現程明道圓融一本論視角下道德實踐工夫的理路。至此，我們明瞭明道於道體性命真有其清澈與明透的體悟，同時他亦能實踐之於自家生命中而有受用者。凡此總總，皆足以說明程明道在復興儒學之所以能有此顯赫地位並成一大家的理由。

The early Northern Song Dynasty Confucians are said to have made a revival of Confucianism means that they are the heir of the philosophies of Confucius and Mencius and are able to develop further their thoughts. Among them, Cheng Mingdao is the one who learnt through practices and interpreted more or less thoroughly the teachings of pre-Chin Confucianism. During his life, Mingdao had been adorned as the greatest. The late Professor Mou Tsung-san (Mou Zongsan) admires Mingdao in that his thought has certainly furthered ''the moral consciousness to its utmost'' and hence is capable in ''shouldering the mandate of revival of Confucian teaching in an era of barrenness and turbulence.'' Professor Mou confirms with good reasons that Mingdao is indeed such a prominent Confucian in the revival of Confucianism. But how? Mou regards the most important mission of Confucians of Song-Ming Dynasty is the completion of the moral metaphysics that started with Confucius and Mencius and is best presented in Mongdao's ''yi-ben'' (One-Source) theory. In this paper, I shall justify Mou's claimby employing his thesis of ''the threefold meaning of moral rationality'' in my interpretation of Mingdao's ''yi-ben'' theory. The term ''yi-ben'' was first coined by Mencius. Thus my paper first analyzes the meanings of the ''yi-ben '' (One-Source) and ''e-ben'' (Two-Source) of Mencius, and then explains the unique interpretation of the ''yi-ben'' and ''e-ben'' given by Cheng Mingdao. I go further to explicate Mingdao's ''yiben'' from the two aspects of ti (metaphysical ground) and yong (function)''. That is to say, first, from the ontological perspective, ''yi-ben'' means that ''Heaven and human beings are one, there is no need to say unity'', that is, ''heart- mind, human nature, and Heaven are one''. From the perspective of testifying through our moral cultivationthe meaning of the endless creation of the Heaven-Dao, it means that ''Dao (道) is chi (器), and chi (器) is Dao (道)''. This interpretation of yi-ben is based on our experience in moral cultivation and moral practice (kung-fu). Here we realize existentially in practice that ''Dao (道) is Chi (器)'' but not conceptually presenting yi-ben as ''Dao itself''. However for Mingdao, we should not speaking of moral cultivation separately from Dao. Lastly, I show how Mingdao's yi-ben theory is in complete agreement with Mou's ''the threefold meaning of moral rationality'' as well as Mingdao's idea of kung-fu in moral cultivation. Hence, we show that Mingdao has a thorough realization of Dao, human nature and Heavenly Mandate and fully embodied in his life. These explain why Cheng Mingdao is such a great Confucian.