“心为太极”说在朱子学中的诠释

朱子在《易学启蒙》中曾引用邵雍“心为太极”之说。此说与朱子学的固有观念似乎相矛盾。但“心为太极”说在朱子学的框架内至少曾出现如下三种理解:朱子本人以“心”为易图的中心方位来解释“太极虚中之象”的“环中说”;在朱子后学中具有广泛影响的禀赋说;现代学者所揭示出的“境界说”。三种说法并不矛盾,“环中说”背后所体现的是“太极不离阴阳”的活动性原则,它与“禀赋说”所代表的实体性原则相辅相成,二者的统一就是“境界说”。此外,“心为太极”还有一层工夫的含义,对于提示学者在自家身上体贴太极观念具有重要的意义。

On the Position of the Assertion That“Heart-mind is Taiji”in Zhu Xi’s Theory

In his Yixue qimeng(Introduction to the Study of the Changes),Zhu Xi(1130-1200)had cited Shao Yong’s(1011-1077)assertion that“Heart-mind is taiji(Supreme Ultimate)”.It seems that this proposition conflicts with Zhu Xi’s inherent views,but there are actually at least three interpretations of it within the framework of Zhu Xi’s theory:1)Zhu Xi himself viewed heart-mind as the central position in the Changes-related diagrams to explain the theory of huan zhong(surrounding the center)in the“image of empty center of the taiji”,2)the theory of natural endowment which greatly influenced the followers of Zhu Xi,and 3)the theory of realm revealed by today’s scholars.Nevertheless,these three understandings are not contradictory.Behind the theory of huanzhong is the principle of activity,that taiji cannot be separated from yin and yang.This is auxiliary to the theory of natural endowment which is the representation of substantive principle and the unification of the two is the theory of realm.In addition,the assertion that“Heart-mind is taiji”also implicates the importance of moral practice,which is significant for scholars to experience the realm of taiji within themselves.