本文擬由探討王弼的「神」與「真」之概念入手，分析其心性理論。筆者試 圖指出：（1）王弼所說的「神」、「神明」其根本意義指向「心」作用，作為聖人 智慧之神明，亦是此「心」之妙用。（2）王弼認為人的沖和氣性才是自然之性， 此性又可以「真」、「一」來稱之。「性」也具有價值標準的意義。（3）心則具有實 踐主體的意義。心當順性而行，而心亦是能否得性的關鍵。心若不受智巧欲望所 擾動，便能保全自然沖和之真性；反之，便將對真性造成破壞傷害。（4）王弼要 求情欲不違逆自然本性。心或情的善惡邪正，端視其作用是否不違自然真性。澄 靜此心神明，才能體會自然真性，心所發的情欲也才能順任真性而成為正善之情。 經由本文的討論，我們得以就心性理論的角度對王弼性情思想的實質有更深 刻的了解，並發掘其思想中修養工夫的內容與意義。對王弼心性理論的研究，更 可能是探討玄學與佛學心性論思想演變關係的起點。

By analyzing his concepts of “Shen” and “Zhen,” this thesis indicates that Wang Bi’s theory of human nature can be interpreted as follows. First, the fundamental meaning of Wang Bi’s “Shen” or “Shen ming” should be understood as the functions of mind. Thus, that the term “Shen ming” is generally represented as the wisdoms of Sage is also the ingenious use of the functions of mind. Second, Wang Bi affirms that only the harmonious “chi”—also named “Zhen” or “Yi”—can be attributed to human nature, which is the ultimate criterion of all values. Third, the concept of “Shin” or “Shen,” on the other hand, represents the function of human as a subject. “Shin” obeys the criterion of human nature （“Shing”）, and plays the pivotal role of preserving human nature. “Shing” could be harmed if it is violated by “Shin.” Finally, Wang claims that desires shall not go against human nature, that is, the good or evil of “Shin” or “Ching” depends on whether the human nature is obeyed or violated. Only by clarifying “Shin” and “Shen” can one experience true human nature and can the desires inspired by “Shin” become righteousness. This analysis helps understand the thinking of “Shin” and “Ching” in Wang Bi’s theory of human nature more thoroughly, and realize the relationship between Xuan Xue and Buddhism more significantly during the Six Dynastirs.

神明;人性論;自然與名教;聖人有情;性其情;工夫論

Shen Ming; Human Nature; Neo Taoism; Xuan Xue; Seng Zhao