明儒唐樞「討真心」說與「定靜工夫」的交相映照

Tang Shu’s Theory of“Seeking the True Mind”and Its Reflection in the Practice of“Calmness and Stillness”

本論文旨在探討明代儒者唐樞的學問宗旨，並且透過他的「討真心」說呈現「定靜工夫」一研究視角的理論潛力。
唐樞代表性的學說就是「討真心」，這是他針對當時的學術弊病所提出的學說觀點，「真心」是指無所著而虛靈、人人實有之心，也就是無所不知、無所不能的良知良能，更是通徹天地、包融萬物的超越本體。然而此心現實存在於軀殼之身的內部，因而會隨情、逐物、起欲而衍生為「妄心」，是以，必待「尋討精詳，辨其真而用之」，方能令「真心」時時為生命之真主宰。換言之，尋討「真心」的方法就在清楚地辨析真、妄之別，工夫就是詳辨真偽、尋討密察。
又從「定靜工夫」的研究視角來看，唐樞對於以往「主靜」或「主敬」之說，提出他個人的看法，尤其是將「主靜」詮解為「以靜主動，止於我而不逐物」顯示出他傾向於注重「無欲以顯體」的「主靜」工夫之立場。此外，也可看到他曾經透過醫家經絡之說來闡述「人心」的觀點，此一對於心火與鬱病的提醒亦可為傳統儒學之當代意義提供啟發。

This thesis focuses on the intellectual thought of the Ming Confucian Tang Shu, exploring the theoretical potential of his idea of“Seeking the True Mind”(tao zhenxin) through the lens of the cultivation method known as“Calmness and Stillness”(dingjing gongfu). Tang Shu’s representative doctrine is the notion of“Seeking the True Mind,”which he proposed in response to the academic shortcomings of his time. The“True Mind”refers to the innate moral consciousness (liangzhi) inherently possessed by every person—omniscient and omnipotent in its moral clarity. However, this mind can become distorted by emotions and desires, turning into the“Deluded Mind.”Therefore, one must discern between the true and the false, allowing the“True Mind”to become the sovereign of one’s life. From the perspective of“Calmness and Stillness”cultivation, Tang Shu emphasized the principle of“using stillness to govern movement,”revealing his inclination toward a“tranquil-centered”approach to self-cultivation. Furthermore, his integration of traditional Chinese medical theories of the meridians to interpret the workings of the human mind offers new insight into how classical Confucianism might bear contemporary significance.