论二程“主敬”工夫的易学思想资源

On the Ideological Resource of the Practice of “Reverence”in Cheng's Brothers' Scholarship on the Changes

《易》中的"敬以直内"等思想,成为程颐关聚"敬"字的主要思想资源。在对于敬的多重界定中,敬就是敬本身。敬描述的是对对象本身的专注状态,敬作为一种德目,具有自身的独立性。"主一之谓敬"。"无妄"即是"敬"。"敬以直内"也是要知道进退、知道事物的度量界限之所在。"敬"作为进退的边界,《易》的艮卦最具启示意义。"敬"总是在关系中得以显现出来,离开了对象的关系,所谓"敬",所谓"诚"都是不存在的。程颐探讨了"敬"与"率性"、"敬"与"和乐"、"敬"与"虚静"等范畴之间的关系。"敬以直内"作为德行修持的工夫,包含了与"义以方外"相辅相成的内容,它把"天道"与"人性"联系在一起,既为天理下贯人性提供了理论基础,又为修德与天理相合找到了简易的途径。

The idea of ＂holding reverence to straighten one＇ s internal realm＂ mentioned in the Changes is the main ideological resource for Cheng Yi＇ s focusing on ＂reverence＂. In the multiple definitions of reverence, reverence refers to reverence itself. What rev- erence describes is the status of focusing on the object. As an item of virtue, reverence itself has its own independence. ＂Holding one is called reverence＂ and ＂no vain attempt＂ is also the manifestation of reverence. ＂Holding reverence to straighten one＇ s internal realm＂ means one should know the proper time for advancing or retreating and the limit of the development of a thing. As the demarca- tion of advancing and retreating, hexagram Gen [ ~] in the Changes is most inspiring. ＂Reverence＂ is always manifested in the rela- tions without the relations between the objects, the so-called ＂reverence＂ and ＂sincerity＂ will not exist. Cheng Yi discussed the relationships between ＂reverence＂ and ＂following one＇ s innate nature＂, ＂reverence＂ and ＂harmonious pleasure＂, ＂reverence＂ and ＂void ＆ quiescence＂. As a practice of self-cultivation, ＂holding reverence to straighten one＇ s internal realm＂ contains the elements mutually supplementary to ＂holding righteousness to rectify one＇s external conducts＂, which links the ＂Dao （Way} of heaven＂ and ＂human nature＂, offers a theoretic foundation for the carrying out of heavenly principle in human nature, and highlights a simple ap- proach to the unity of self-cultivation and heavenly principle.