杨万里道统思想探讨

An Approach to Yang Wangli's Thought of Confucian Orthodoxy

杨万里的道统思想主要表现在,历数以尧、舜、禹三圣为起源的圣人之道的传授,中经汤、文、武、周公,到孔子为八传,后经颜子、曾子、子思、孟子的传授,并肯定韩愈在道统中的位置,而与程颐有别;后以二程为道统的传人,其学以天理为宗,又对张栻高度评价,却不言朱熹在道统中的位置。在道统思想内涵的规定上,强调阴阳是道的普遍规律,道既包括天地自然之规律,又包括人类社会仁义、君臣父子之天理的原则,把天道、人道统一于道统之道。并把道与心联系起来,提出三圣一道,三圣一心。又重视道与行的联系,强调道不离行,道须贯彻到社会实践中。在道与经典的关系上,杨万里以"六经"载道、传道,体现了"六经"与道的密切联系,这与朱熹主要通过"四书"来阐述其道统论的思想有别。

Yang Wanli＇s thought of Confucian Orthodoxy is mainly embodied, firstly in the teaching of the sage＇s Tao which originated from the three sages of Yao, Shun and Yu,succeeded by Tang, Wen, Wu and Zhou Gong, and further succeeded by Confucius, the eighth generation, and later succeeded respectively by Yah Hui, Zeng Tzu, Tzu Si and Mencius. Unlike Cheng Yi, he affirms the position of Han Yu in Confucian orthodoxy. And Yang Wanli considers the two Chengs as the successors of Confucian orthodoxy and his learning follows Heavenly Principle. He highly praises Zhang Shi but doesn＇t mention the position of Zhu Xi in the Confucian orthodoxy. As for the regulation about the connotation of Confucian Orthodoxy, he holds yin and yang is the universal rule of Dao. Tao covers both the natural rules of heaven and earth, and the principles of human society benevolence and of the natural law between monarch and his ministers, between father and son. Thus both the heavenly Tao and the human Tao are included in Tao of the Confucian orthodoxy. He puts forward ＂three sages,one Dao＂, ＂three sages, one mind＂, by relating Tao and mind. And he also attaches an importance to the relation between Tao and practice,and holds that Tao cannot be dependent of practice and must be implemented in social practice. As to the relation between Tao and classics,Yang Wangli pointed out the close relationship between ＂the Six Classics＂ and Tao,i. e. ,＂the Six Classics＇conveys and preaches Tao, which is different from Zhu Xi＇s thought of Confucian Orthodoxy expressed by interpreting ＂the Four Books＂.