许多学者在内圣之学的规模下叙述朱子道统论;余英时先生则提出道学与道统之辨,从时间、人物上来为道学与道统划界,指出道统之为内圣外王合一。此两方观点互有得失。在朱子,道学与道统在时间、人物上界限重合,实无分别;而尤其根据对《中庸章句》之序与经、注的内在关联等之考论,可知道统之“统”当训为“绪—业”(而非“谱系”),道统即道之“统绪—事业”(而非道或道学之传授谱系);道统之大本是内圣,道统之实质是内圣外王之合一;道学之传本身也是道统之传的一种方式。由此而可澄清相关误解、深化相关探究。 Many scholars narrated Zhu’s theory of propositions on the scale of Nei Shengzhi; Yu Yingshi put forward that Daoism and Daoism should be distinguished from Daoism and Taoism from time and figures, pointing out that Taoism is unity of inner and outer king. The two sides have their own gains and losses. In Zhu Zi, Daoism and Taoism coincide with each other in time and characters, and there is no difference between them. In particular, based on the examination of the internal relations between the order and the classics and classics of Zhong Zhong Dialect, we can know that “unified” The doctrine of “Taoism” is not only the “genealogy” but the “genealogy” of the Taoist system, The essence is the unity of the king of saints and outer kingdoms; the biography of Taoism itself is also a way of spreading Taoism. This can clarify the relevant misunderstandings, deepen the relevant inquiry.