本文藉由「一以貫之」的工夫內涵，烘托出天台圓教的「教」相義，以及世界倫理可能建構的「一貫」之道。牟宗三先生之天臺圓教義，除了解決康德圓善德福一致的問題之外，就「教」相而言，當有「依理性通過實踐以純潔化一己之生命」的工夫。圓教保留了幸福之著落處—色法，乃至惡法、穢法，必須透過修德以達解心無染之境。這個工夫就是孔子「一以貫之」的工夫。當下一心，「是，我在這裡」，真誠的面對煩惱之時，煩惱之所在即菩提之所在。煩惱不必然是本心呈現的阻力，當下一念之領受亦可轉為助力。放在「一以貫之」的工夫義系譜下來看，更能清楚的看出圓教實踐工夫的究竟與易簡之殊勝性。關於劉述先先生從「理一分殊」或「一本萬殊」的規約原則對於世界倫理的指引，或謂過於抽象，彷彿從分殊或萬殊的概念包羅了當今世界的一切倫理問題，而實無任何具體的方法。我想與其說是規約原則本身之缺點，不如說是特性。孔子提出「一以貫之」同樣也只是規約原則，令人無法把抓。然而不管世事如何變化，「一」可以貫通萬殊的。筆者嘗試在此規約原則下，從良知自然發用的孝弟之愛，通貫到人倫而世倫，這是最合乎孔子的一貫之道，亦是最不背儒家倫理次序的規約原則。 This article by way of the gongfu (功夫) of one principle running through it all”, highlights the teaching’s significances of Tientai round teaching, as well as world ethics possibly constructs the significances of consistence. The doctrine of Tientai round teaching by Mr. Mou Zongsan, besides solving the problem of Kant’s the harmony of happiness with virtue, simultaneously has the gongfu of based on the rationality by purifing oneself life purely. Down looked from the genealogical record of the gongfu of one principle runs through it all, can clearly see the outstanding of round teaching gongfu, which is definitive and simple. About Mr. Liu Shuxian from the regulative principle of different classifications under one principle, regarding direction of world ethics, looks like abstractly, as if contained all ethics question from a concept of different classifications, but has not proposed any concrete method. I believed, that regulative principle was more like the characteristic than itself shortcoming. Confucius proposed that one principle runs through it all which similarly also like the regulative principle, that makes one be unable to grasp. No matter how the world does change, “One” may link up different classifications. I attempts under this terms of the regulative principle from the filial and brotherly piety, and passes through to the human relations and world ethics, which conforms with Confucius one principle running through it all.
