心体 工夫 境界--黔中王门孙应鳌知行说的三重向度

Heart-mind,Practice and Realm--Three dimensions of Sun Ying’ao's theory of innate knowledge and action

知是良知本体,行是良知之用。在心体纯然的状态下,心与物接,良知自然发用为行,知与行本然合一。常人因气拘物蔽,其良知心体无法完全呈现,从而导致了知与行的分离。孙应鳌认为个体通过慎独、诚意的明心工夫,可以重新回归到知行合一的本然状态,实现本然与实然的统一,进而达至与天地万物为一体的一贯境界。孙应鳌对“知行并进”与“知行合一”作了区分。“知行并进”是在见闻之知向良知的转化过程上立说,“知行合一”则是在良知之体用上立说。“知行并进”中虽有良知之用,但中间夹杂“有我之私”,知与行仍分为二,二者是道德理论与道德实践的关系;“知行合一”则是个体在克除私意后,实现的良知之体与良知之用的统一,是体与用的关系,其知行说的实质是体用论。

The essence of Sun Ying’ao's theory of innate-heart knowledge and action is the theory of Ti(conceptual body)and Yong(conceptual function).The innate knowledge is the conscience,and the action is the function of conscience.In the pure state of heart-mind,when the heart-mind is on contact with the outside world,conscience manifests as its action.Meanwhile,the action is consistent with innate knowledge,as ordinary men are restricted by Qi and desires,their conscience cannot be presented on some occasion,which consequentially leads to the separation of the innate knowledge and their actions.Sun Ying’ao believes that if one constantly reflects on his inner heart and behaviors,he would return to the natural state of unity of innate knowledge and action,and realizing the unity of natural state and actual state,then human being can become one with the whole world.Furthermore,Sun Ying’ao made a distinction between the unity of innate knowledge and action and the situation that innate knowledge advances along with action.The statement of the situation that innate knowledge advances along with action,which refers to the transformation from knowledge to conscience,while the unity of knowledge and action refers to conscience’s Ti(conceptual body)and Yong(conceptual function).Although there is the application of conscience at the situation that innate knowledge advances along with action,but there are human desires at the same time.Inner knowledge is to action while moral principle is to moral practice,which are two independent domains.Relatively,the unity of innate knowledge and action refers to the consistent unity of conscience’s Ti(conceptual body)and its Yong(conceptual function)without personal desires,which is what Ti(conceptual body)is to Yong(conceptual function).