晚明「無善無惡」論爭研究 ──以三教脈絡為視域

Abstract

晚明思想界環繞陽明四句教首句「無善無惡心之體」所展開的論爭，除了是王門內部至為重要的議題外，亦是研究三教互動最好的觀察點之一。「無善無惡」作為三教的共法，實可呈顯出儒學吸納佛、道二教的特出案例。再者，此論影響向度廣大，經歷多次的辯難與調和，正反雙方無不致力解決此議題，無論從積極還是消極層面來看，都帶給晚明思想界極大的波瀾。如此，關於「無善無惡」論爭的歷史意義就十分值得爬梳與檢討。 本文問題關懷主要起於如何理解「無善無惡」論對於王學的意義，何以王門中與佛道關涉密切者，皆特為重視此層面。再者，儒學如何透過「無善無惡」議題的討論，豐富良知教的命題，亦使三教之間有一溝通的渠道。其中伴隨「無善無惡」論的不同脈絡深化，在過惡的思索與倫理向度的發展亦值得留意。不僅深密良知教的工夫論述，亦展開對儒學主體論與本體論的新思考，影響宋明理學傳統體用論與悟修論的架構，而這些參與實有重要的修正意義存在，與當時整體風氣轉向密切相關，並非只能重新拉回陽明學內部呈現。 藉著正文五章的討論，用意即在指出環繞「無善無惡」的論爭，不僅橫跨學派，亦涉及宗脈之間不同的義理內涵。王門後學在論爭中逐漸融攝佛、道二教，從工夫論到良知本體性質，提供儒學反思自身學說體系的重要資源，也提供我們重新思考「無善無惡」議題下儒學可能的發展新貌。其中「無善無惡」引發對「良知」與「過惡」、「為惡」等問題的思考，分別在王龍溪、周海門而至陶望齡、陶奭齡，牽涉二教甚廣的越中一脈可以看出此問題的思想線索，是提供儒學反思主體向度的一大契機。管東溟接續其中，隨著佛教的步步涉入，則逐漸打開對於良知「本體」的思索。與挑戰者們的辯論，交互往來，亦讓管東溟與東林諸子，突破王門本體論中「修—悟」脈絡的可能，以「悟—修—證」新的本體論結構，對治學者「重悟輕修」之病。而方大鎮、吳應賓則對「無善無惡」論有一全面的反省與觀照，從「無善無惡」發展至「無我備物」，透過《莊》、《易》的融入，對於心物關係，亦有了開創性的體會，成為方以智學問的養分，亦是其展開集大成之學，發展其圓∴三點架構，反思無善無惡與善惡性論的重要契機。 綜此，透過對於「無善無惡」論爭的理解，既能夠疏理晚明思想史至為重要的議題發展脈絡，以見此議題的特殊性。又能夠透過各篇章所展開的人物個案研究，並隨著章與章，人物與人物之間有機性的聯繫，來映照複雜的思想互動所呈顯之生態網絡，並從中回應明清之際思想變遷發展，對於提供陽明學至明清思想史轉型意義的系譜，應有所裨益。

The controversy in late Ming thought surrounding the first sentence of the four Yang-ming teachings, "The mind without goodness or evil", is not only an important issue within the Wang school, but also one of the best points of observation for studying the interaction of the three religions. As the common method of the three religions, " Neither Good nor Evil " is an exceptional example of Confucianism's incorporation of Buddhism and Taoism. In addition, this theory has had a wide range of influence, and has been the subject of many debates and reconciliations, with both sides endeavoring to resolve the issue, both positively and negatively, bringing great ripples to late Ming thought. Therefore, the historical significance of the theory of " Neither Good nor Evil " is worthy of review and examination. The main concern of this paper is to understand the significance of the theory of " Neither Good nor Evil " to the school of Wang, and why those who are closely related to Buddhism and Taoism in the school of Wang are particularly concerned with this aspect. Moreover, how Confucianism enriches the proposition of conscience teaching through the discussion of " Neither Good nor Evil " also provides a channel of communication between the three religions. Along with the deepening of the " Neither Good nor Evil " theory, it is also worth noting the development of the ethical dimension of the consideration of transgressions and evils. Not only does the work of the deeper conscience teachings expand, but also the new thinking on the subject and substance theory, which influences the structure of the The body-function theory and the enlightenment theory of the Song Ming tradition. Through the discussion in the five chapters of the main text, the intention is to point out that the controversy surrounding " Neither Good nor Evil " not only spans schools of thought, but also involves different doctrinal connotations among different schools of thought. In the course of the controversy, Wang school of thought has gradually integrated Buddhism and Taoism, from the theory of work to the ontological nature of conscience, providing an important resource for Confucianism to reflect on its own doctrinal system and to rethink the possible development of Confucianism under the issue of "no good, no evil. Among them, " Neither Good nor Evil " triggers the reflection on the issues of "conscience" and "transgression" and "for evil", which can be seen in Wang Longxi, Zhou Haimen, Tao Wangling, and Tao Suk-ling respectively, and in the extensive Yuezhong lineage involving the two religions, which is a great opportunity for Confucianism to reflect on the main direction. Guan Dongming followed up on this issue, and as Buddhism came into the picture, he gradually opened up the thought of the "ontology" of conscience, and debated with the challengers. In this way, a new ontological paradigm of "Cultivation-Enlightenment-Certification" was adopted to cure the scholars' disease of "emphasizing enlightenment over cultivation. In contrast, Fang Dazhen and Wu Yingbin have a comprehensive reflection and observation of the theory of " Neither Good nor Evil ", which has developed from " Neither Good nor Evil " to "No self, For things", and through the integration of Zhuangzi and Yi, they have an innovative understanding of the relationship between mind and matter, which has become the nourishment of Fang Yi-zhi's scholarship, and an important opportunity for him to develop his great learning, to develop his three-point framework of the circle, and to reflect on the theory of Neither Good nor Evil, and goodness and evil. In summary, through the understanding of the " Neither Good nor Evil " debate, it is possible to trace the development of the most important issue in the history of late Ming thought and to see the special nature of this issue. Through the case studies of the characters in each chapter, and with the organic connections between chapters and characters, it is possible to reflect the ecological network of complex intellectual interactions, and to respond to the important changes in thought during the Ming and Qing dynasties, which should be useful in providing a genealogy of the meaning of the transformation of Yan-ming studies to the history of thought in the Ming and Qing dynasties.