陈淳理学问道旨趣变迁——以“下学上达”为中心的讨论

Study on the Transition of Chen Chun's Research Interest——A Discussion Focused on Xiaxueshangda

入理学之门后,陈淳问道旨趣经历了由偏重上达功夫到融会下学上达功夫的变化。在其《自警诗》中,已初步显露出偏重穷理尽性上达功夫的倾向。临漳问学时,朱熹指出其缺乏一贯之道,告知颜子乐处在天地万物之间,并授以"根原"二字。陈淳仅领悟到"根原"二字,未能领会另二者的含义,因而穷究根原。此后,其偏重上达天理之倾向日益加深,甚而有流入陆学、佛老之虞。庆元二年,其完成《与点说》,开始注意到下学功夫。然后其剥离下学上达,过于强调上达之意义,表现出认可天理脱离天地万物存在的倾向。庆元五年,经朱熹当头棒喝,陈淳终于领悟到天理即在天地万物间、下学上达乃一以贯之之道。此后,其融会贯通下学上达,思想日臻成熟。

Since studying the Neo-Confucianism, Cben Chun＇s research interest experienced from focusing on Shagnda（ universal understanding; 上达） to digesting Shangda （ 上达） and Xiaxue （ specific leafing;下学 ）. In his poem ＂Self- awareness ＂, he preliminarily showed his interest in Shagnda. In 1191, Chu His, pointing out his lack of the principle of consistency, said that YanZilechu is in the universe while teaching him genyuan（root;根原 ）. Chen Chun only literally un- derstood genyuan instead of its implication. Later he stressed more on Shagnda, even into Lu Xue and Fo Loo. In 1196, Chen Chun composed Yudian Shtto, paying attention to Xiaxue. But he still separated Shagnda from X/a^ue. Even worse, he seemed to break heavenly principle away from all things. During 1199, after Chu Hsi＇s instruction, Chen Chun finally realized that heavenly principle was in the universe, and that Shagnda and Xiaxue could not be separated. Since then, his integration of Shagnda and Xiaxue made his ideological system more mature.