论《中庸》“诚”的本体论意蕴及其工夫论展开

On the Ontological Implications of “Cheng” in The Doctrine of the Mean and Its Practical Development

摘要: 《中庸》建构的哲学体系以“诚”为终极实在，统摄宇宙本体与道德本体，具有创生性、内在性与无为性。本体论层面，通过“不诚无物”确立万物存在的内在根据，继以“博厚、高明、悠久”奠定万物自化自成的本体论场域，消解了天道自然秩序与人道道德秩序的对立；在“为物不贰”的圆满中，实现真实无妄与成己成物的统一，使宇宙秩序与道德秩序交融为生生之境。实践工夫层面，创立“即本体即工夫”的辩证结构——“诚”下贯为“性”召唤实践，以“择善固执”为“诚之”纲领，经“博学–审问–慎思–明辨–笃行”五阶工夫路径，实现诚体由隐而显的跃迁。最终，在“自诚明”与“自明诚”的性教双径中，展开“尽己性–尽物性–赞化育”的链条，于“与天地参”的宇宙论高度达成内圣与外王的终极统一。

Abstract: The philosophical system constructed in The Doctrine of the Mean posits “Cheng” as the ultimate reality, which encompasses both cosmic and moral ontology, characterized by creativity, immanence, and non-action (wuwei). At the ontological level, the dictum “Without Cheng, there is nothing” establishes the internal ground for the existence of all things, while the attributes of “breadth, profundity, and enduringness” constitute the ontological field for the spontaneous transformation and self-actualization of all things, thereby dissolving the opposition between the natural order of tiandao and the moral order of humanity (rendao). In the perfection of “being undivided in substance”, the unity of genuineness and the fulfillment of both self and others is achieved, merging cosmic and moral orders into a dynamic, life-generating realm. On the practical level of cultivation, a dialectical structure of “ontology as practice” is established: “Cheng” descends into and becomes “human nature” (xing), summoning ethical action. With “holding firmly to goodness” as the guiding principle for “actualizing Cheng” (cheng zhi), the five-step path of “extensive learning, inquiry, reflection, discrimination, and earnest practice” facilitates the transition of the substance of Cheng from a latent to a manifest state. Ultimately, via the dual paths of “from Cheng to enlightenment” (zi cheng ming) and “from enlightenment to Cheng” (zi ming cheng), the chain of “fulfilling one’s own nature, fulfilling the nature of others and things, and assisting in the transforming and nourishing processes of Heaven and Earth” unfolds. This culminates at the cosmological height of the “unity of Heaven and humanity”, achieving the ultimate integration of inner sageliness and outer kingliness.