明珠与火光:朱子晚年明德论思想的跃动——以《朱子语类》相关语录为中心的讨论

The Bright Pearl and the Firelight:The Dynamic of the Later Zhu Xi's Theory of Illustrious Virtue--A Discussion Focused on Quotations from the Zhuzi Yulei

受晚唐禅师宗密的影响,晚年朱子以虚灵不昧、明珠、宝珠论明德与性理乃至本心之光明。理在气中,性德在人,就像宝珠在水中,水清则珠光朗现,水浊在珠光昏暗。水就相当于气质,有清浊厚薄之分。本体之明是先天的、永恒不息的,但会受到气禀的拘束,物欲的遮蔽,因此至善光明不能再完全朗现。尽管如此,即便是至恶之人,其善性光明本体并未泯灭,而且也会在有些情景下透出些许善的光辉。佛书中大量论及的明珠、宝珠实际上是一种有神奇法力摩尼珠,此宝珠能让其所处的浊水变清,这一点更加彰显了本体之明的能动性一面。朱子晚年也用火光来比喻性理、明德,火光之喻也展现出本体之明“未尝息”的能动性。朱子的这些表述集中在《朱子语类》中,多为60岁后晚年所说,此类思想主张与陆王之说有相通之处。

Influenced by Zen master Zong Mi in the late Tang Dynasty,Zhu Xi in his later years,discussed the illustrious virtue,human nature and li,and even the light of the conscience with the spirit of the void mind,the bright pearl,and the precious pearl.Li is in the qi,and the virtue of nature is in the person,just as the precious pearl is in the water;when the water is clear,the pearl's light appears clearly,and when the water is turbid,the pearl's light is dim.Water is equivalent to qi,which is clear or turbid,thick or thin.The light of the noumenon is innate and eternal,but it can be constrained by qi and obscured by material desires so that the highest good light can no longer be fully revealed.Nevertheless,even the most evil person does not lose their goodness;in some cases,they will show some good light.The bright pearl and precious pearl,which is much discussed in Buddhist books,is in fact a kind of magical cinta-mani that can clear the murky water in which it is placed,which further highlights the initiative of the light of the noumenon.In his later years,Zhu Xi also used firelight as a metaphor for human nature and li and illustrious virtue.The metaphor of firelight also shows the initiative of the light of noumenon,which never stops.These expressions of Zhu Xi are concentrated in the Zhuzi Yulei,mostly after the age of sixty,and these claims have something in common with the theory of Lu Jiuyuan and Wang Yangming.