帛书《二三子问》“精白”思想与儒家工夫论

The Idea of “Jing Bai” in the Ersanzi Wen and the Confucian Theory of Gongfu(Moral Cultivation and Practice)

"精白"一词罕见于先秦传世典籍,但在帛书《二三子问》中却集中出现,并作为一个政治话语上的用词被明确提出来。在单字词"精""白"的内涵里,均有德性修养的一面,且上升到君主和大臣治国的高度,此与复合词"精白"的两重内涵是一致的。孔子对此内涵进行了提升,"精白"即是在性与天道相贯通的基础之上,进行内心道德的修养,此即内圣的工夫。内圣必然兼含外王,圣人行王者之道,以治国平天下,此即外王的工夫。事实上,这是一种儒家工夫论。

Rarely was the termjing bai seen in the literature from the pre-Qin period（before 221 BCE）.However,it appeared time and again in the chapter Ersanzi wen（The Several Disciples Asked）of the Mawangdui silk version of Zhouyi as a special term of political discourse.The connotations of the both characters whether Jing or bai,involve self-cultivation which was further elevated to the level of statecraft for monarchs and the ministers,the meaning of which is identical with the compound termjing bai.This connotation was uplifted by Confucius and it was used to refer to the cultivation of inner morality on the basis of the connection of humanity and natural law,to wit the gongfu to reach the realm of internal sageliness（neisheng 内圣）,which will naturally include and result in external sagely benevolent governance（waiwang 外王）;i.e.,the sages carry out a policy of benevolence as statecraft.In brief,it is a kind of Confucian Gongfu（moral cultivation and practice）theory.