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郑梦周与朱子理学东传

Jeong Mong-ju(鄭夢周) and the Transmission of Zhu-zi-xue(朱子學) to East

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在韩国儒学史上,郑梦周(圃隐)是一位地位非常特殊而重要的人物。他虽非朱子学引入朝鲜半岛第一人,却被尊为“东方理学之祖”;他誓死不仕李氏王朝, 李氏王朝却给予他至高无上的荣誉;他未留下传世的儒学理论著作, 当时及后世诸多名儒却对他敬仰备至。韩国儒学以朱子理学传入为界, 分为前后两个阶段。朱子学传入前的韩国儒学为汉唐儒学, 及至高丽初、中期时, 儒者文士虽在政治上奉行儒家, 在思想上则儒、释、道三教兼修, 尤其崇尚佛教, 皆能通词章, 对经学却无深入研究。朱子学的输入, 不仅对高丽时代, 而且对韩国整个思想带来重大的转折与影响。在郑梦周之前, 已有不少丽朝学者接触到了朱子学, 安珦、白颐正、李齐贤、李榖等均在朱子学引入高丽方面, 做出了不可磨灭的贡献。但程朱性理学在东国正统地位的确立, 则要归功于李穑、郑梦周等人的努力, 其中李穑主要在 “气化”和 “修养”等方面阐释与发展了朱子学, 郑梦周则是在性理学方面继承与发展了朱子学。圃隐始终强调以义理思想为根本, 强调学以致用, 极力倡导儒家学说, 推行程朱理学教育, 并令士庶仿朱子家礼立庙奉祀祖先, 向社会推广儒家礼俗,以取代佛教的文化习俗;他尤其重视儒家的忠孝义理, 力求以之扶持纲常, 挽救高丽末期的衰落之势。圃隐自恭愍王十六年(1367)兼成均馆学官后,第二年拜成均司艺知制教,恭愍二十年又拜宝文阁应教兼成均直讲,年底再拜为成均司成,而至辛禑元年(1375)时则拜为成均大司成。圃隐在成均馆讲授性理学, 是最早为朱熹≪四书集注≫作训解之人, 时人未知其训解正确与否, 心中尚有疑惑。及至胡炳文(号云峰)之≪四书通≫传来, 人们发现, 圃隐对朱熹理学思想之理解竟与胡氏完全吻合, 从而对圃隐钦佩不已。郑梦周虽被尊奉为 “东方理学之祖”, 但由于被杀害后没收家产, 所著文献大多遭毁失传, 仅留下诗文300 余首和书、铭、记等不足20 篇, 这给后人开展圃隐研究带来不小的困难。然而尽管如此, 从别人的记述及先生本人的诗文中, 我们仍可感知圃隐对朱子理学的深切领悟、对孔孟思想的积极发扬, 以及对佛老之言的严厉批判。圃隐通过研究 “四书”来接受性理学并发扬儒学道统:从≪大学≫、≪中庸≫中把握了 “儒学为身心之学”的宗旨;从≪论语≫、≪孟子≫中获得了修身养性的方法。圃隐之研究 “五经”, 同样是本于程朱思想。更为重要的是, 他 “以默识心融为要, 以践履躬行为本”, 他用平时的身体力行, 来体现性理学精神。圃隐不仅在性理学上为时人所推崇, 而且其事功方面亦为人们所称道, 被誉为 “天人之学, 王佐之才。”考其一生, 可谓是屡建奇功:振文风, 立国礼, 整纪纲;革胡服而袭华制, 立义仓以赈穷乏, 设水站以便漕运。他还以过人胆识和卓越的外交智慧, 数度挽救国运于危亡。而使圃隐先生的名字在韩国儒学史上彪炳千古的, 是他的忠义节烈。正是由于圃隐平日讲求程朱理学, 把君臣父子的伦理关系放在第一位, 以践履忠孝为人道之根本, 所以在尽节的关键时刻能够从容不迫。可以说, 圃隐的忠孝节义既是其研穷性理的结果, 亦是其性理学修养的升华。圃隐对韩国理学发展的影响主要体现在三个方面:一是力主朱子理学, 在很大程度上纠偏了佛风日炽的局面;二是倡导朱子理学, 指正了丽末文士的治学偏向;三是 “默识心融”与 “践履躬行”高度统一, 确立了 “义理派”的正统儒学地位。有德有言, 名与实相孚, 文与道兼备, 可谓是对圃隐先生最好的总结。

Abstract

Po Eun, Jeong mong-ju is very important person in Korean Confucian. The introduction of Zhu-zi-xue had the great effect on the Goryeo dynasty and the Korean thoughts. The scholars such as Ahn hyang(安珦), Baek yi-jeong(白颐正), Lee je-hyeon(李齐贤) and Lee gok(李榖) contributed to introduce Zhu-zi-xue to the Goryeo Dynasty before Jeong mong-ju. However, Jeong mong-ju including Lee saek contributed greatly to establish Jungju Neo-Confucianism (Jungjuseonglihak-the evidence-oriented Neo-Confucianism, 程朱性理學) in Korea. Po Eun is looked up to as not only the progenitor of Neo-Confucianism but also a loyal retainer for promoting the national interests and providing for the welfare of the people. He was a politician of fidelity to his country and a great cause and at the same time an excellent diplomatic representative who went on the stump for Goryeo’s position. As seeing his life, above all things, the most important is the thought of loyalty, filial piety, fidelity and honor (Chung Hyo Jeol Ui, 忠孝節義). It is focused on an obvious discussion and has a key as a reason. He showed a faithful attitude to a mission as an envoy, even if he passed through a crisis of death because he put the logical relationship between the ruler and the ruled ahead of everything and had human duty as doing filial duty and being loyal. Therefore, it can be said that the loyalty of Po Eun, filial piety, fidelity and the honor were the result of study on Neo-Confucianism and sublimation.

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