【作者】 徐明生；

【导师】 潘桂明；

【作者基本信息】 苏州大学 ， 中国哲学， 2014， 博士

【摘要】 “三一”是道教义理中的重要概念，其内涵非常丰富，涵盖了道教教义教理中的宇宙论、修道论、治理论、神仙谱系、经教体系和哲学思辨等多个方面，在道教中运用极为广泛。“三一”概念源于《太平经》，《太平经》中已经具备“三一”的理论雏形。《道教义枢》将“三一”区分为旧义和新义，旧义主要包含了“从一到三”的宇宙生成论和由存思身体神发展起来的“存三守一”的存思之术，新义主要是借鉴大乘佛教般若学的中道观而进行的形上思辨，是道教哲学“道体论”的重要组成部分。从旧义到新义，是“三一”义发展过程中的重大转折，也标志着道教哲学在思辨领域的巨大突破。论文主要采用概念辨析和历史分析的方法，对“三一”义的形成和逻辑发展进行了梳理，重点探讨了“三一”义形成与发展的理论来源，分析了“三一”义发展变化的影响因素，尤其对“三一”义发生转折的原因进行了剖析。在此基础上，论文总结出“三一”义发展演变的一些基本特征，分析了“三一”义在道教史、道教思想史等方面的重要意义。绪言部分首先对“三一”义作出了界定，在已有的研究基础上，将“三一”义分为狭义和广义两种。论文主要对广义的“三一”义为研究对象，包括：“一分为三”的思想方法；“从一到三”和“由三归一”的思维模式：“从一到三”主要体现在道教的宇宙生成论中，“由三归一”或“返本归根”主要和“存三守一”的存思道术相关；“非一非三”、“而一而三”的理论思辨，主要运用于“境智”、“体用”、“应寂”关系之上，涉及道体问题、道物关系、修道论等各个方面。第一章首先探讨了“三一”义传统的理论渊源。老庄哲学对“三一”义的影响是全面的，主要有表现在思想方法、思维模式以及宇宙论、修道论中的“三一”，并且新义也是依靠发挥老庄哲学而形成。黄老之学的影响主要在于宇宙生成论和修道论，尤其突出了修道论中“守一”之法的社会政治色彩。汉代元气论的宇宙观成为道教宇宙生成论的主要思想来源。汉代老学的两部著作——《老子指归》和《老子河上公章句》也影响了“存三守一”存思道术。第二章主要讨论“三一”义的形成，即《太平经》的“三一”义。主要包括了“一分为三”的思想方法、元气自然论基础上的宇宙论、存思身神之术、“守一”之法、重视“精气神”三宝等内容，“三一”义在宗旨上体现出“理身”和“治国”两个重要方面。《太平经》的“三一”义广泛吸收了传统的思想成果，但稍显杂糅。此外，早期道经《老子想尔注》还将“守一”理解为“守道诫”，扩大了“守一”之法的内涵。第三章主要论述了“三一”旧义的发展，主要体现在早期上清经、古《灵宝经》和天师道经典之中，包含了两个层面：一是宇宙生成论上突出“太始、太初、太素”三个阶段，并逐渐与道教的至上神结合，发展出神创的宇宙论；二是“存三守一”的存思道术越来越细致和发达，“三一”表现为“三一神”、“三丹田”、“三元宫”、“精气神”等。其中，神创宇宙论很可能间接受到婆罗门教“金卵说”的影响，存思道术中的身体神观念也和婆罗门教中的“我”非常相似。第四章首先介绍了“三一”旧义在南北朝的继续完善。《登真隐诀》使存思道术更加系统化；《九天生神章经》、《太上开天龙蹻经》和《三天内解经》三部道经在宇宙论上重视“玄、元、始”三气，并与天尊法体创世说结合，完善了宇宙论的“三一”义。这其中，受到了佛教的宇宙结构论和法身创世说的影响。其次论述了“三一”新义的发生与发展。《玄门大论·三一诀》记载了孟景翼、孟智周、宋文明、臧矜诸家的“三一”义，这些道教学者的“三一”义主要采用了重玄双遣的方法，并将“三一”义运用到“体用”、“境智”、“应迹”等范畴中。“三一”新义的出现，影响了道教的修道旨趣，主要体现在《升玄内教经》中对智慧升玄的追求。《道教义枢》对历史上的“三一”义进行了总结，以“三一”新义为核心，并给旧义保留了地盘。“三一”新旧义并存的现象，体现在隋末唐初以降的道教著作中。“三一”新义不仅借鉴了佛教般若中观的方法论，吸收了佛教天台、三论宗的理论成果，也可能受到婆罗门教哲学“梵我一如”理论的影响。结论部分首先分析了影响“三一”义发展演变尤其是由旧义向新义转变的具体原因。从道教自身看，主要是构建与完善宗教教义和教理的需要；从外部看，“三一”义的理论重心和发展方向受制于占统治地位的儒家意识形态、佛道关系以及六朝时期士族知识分子对理论思辨的兴趣。此外，传统的“天人合一”的思维方式规定着“三一”义的理论高度，“三一”义始终突破不了一元论的思维模式。总的来看，“三一”义在形成和发展过程中，呈现出以下的特征：理论内涵的融摄性、理论形态的思辨化倾向以及社会政治色彩的逐渐淡化。从这些特征中，我们可以发现道教之所以被施舟人喻为“中国文化基因库”的奥秘，也反映出六朝时期整个社会知识阶层对形上思辨领域的兴趣，还可以看出在儒家意识形态的强大压力之下，道教逐渐丧失在社会政治领域的话语权，退守到纯粹的个人修炼的领域。“三一”义对道教以及道教思想史意义重大，“三一”旧义使道教在教义教理上更加完备，宗教气质得以彰显。“三一”新义的出现，以一种全新的理论方法统一了教义教理，并且标志着道教在哲学思辨领域达到了较高的水平，也使道教初步具备了与长于思辨的佛教对话的能力。“三一”新义不仅发展了道家哲学，同时对后来的隋唐道教哲学影响深远。“三一”新义中提出的许多新的概念、命题，以及新义提供的理论方法，在隋唐以降的道教哲学尤其是重玄学中得到了进一步的发展。更多还原

【Abstract】 The notion of “Three-One”, with its broad connotation, is a very important conceptin Taoist doctrines, which covers many aspects of the Taoist beliefs and doctrines, likeits cosmology, monasticism, theorization, pedigree of immortals, scholastic system, aswell as philosophical speculation, hence widely applied.The concept of “Three-One” first appeared in Scripture of Great Peace, where anearly theory had been shaped. Then An Interpretation of Taoist Doctrines split it into theold doctrine and the new one. The former mainly referred to cosmos forming theory,“from One to Three”, and the method of existence and meditation by “Keeping Threeand Sticking to One”, which, developed from the skills of brooding thoughts in fleshand spirit. The latter, an integral and significant part of the Taoist philosophy “Treatiseson Taoist Noumenon”, is a metaphysical meditation on the Midway View borrowedfrom the Study of Prajna of Mahayana, a Buddhist branch. The conversion from the oldto the new was a great turn in the development of “Three-One” doctrine, representing aremarkable breakthrough of Taoist philosophy in terns of speculation.This thesis, by means of concept discrimination and historic analysis, tries to locatethe forming and logical development of “Three-One” doctrine, focuses on and discussesthe theoretical origin of the doctrine, and analyzes the factors that influenced the processof forming and development of it, especially that caused the conversion. Based on these,the thesis concludes some basic features during the development, with an analysis onthe significance of “Three-One” doctrine to the Taoist religion and Taoist thoughtshistory.In the introduction part,“Three-One” doctrine is defined at the first step. Based onthe existing studies, this thesis defines it in its narrow sense and broad sense, the latter of which is the target of the research. It covers the following parts:The thinking method of “dividing One into Three”; The thinking pattern of “FromOne to Three” and “From Three to One”(wherein “From One to Three” is mainlyimplied in the cosmos forming theory; while “From Three back to One”, or “Back toRoot” is practically related to “Keeping Three and Sticking to One”, the thoughts onexistence and meditation);The theoretical speculation of “Not One nor Three” and “One or Three”, which arebasically applied in the relationship among “Objective Wisdom”,“Essence Function”and “Induction Stillness”, concerns issues like the essence of Taoism, the relationshipbetween Taoism and the material world, and monasticism, etc.The first chapter probes into the theoretical origin of “Three-One” doctrinetradition. Lao Zi philosophy and Zhuang Zi philosophy has a thorough impact on it,which can be found in thinking methods, thinking patterns, as well as cosmos formingtheory and monasticism. Moreover, the new doctrine gains its being by interpreting theirphilosophy. The impact from the learning of Emperor Huang and Lao Zi mainly consistsin cosmos forming theory and monasticism, and it lightens the social political aspect ofthe “Sticking to One” method in monasticism. The vitality theory during Han Dynasty(206BC-220AD) made the major source of the Taoist cosmos forming theory. Twobooks in Lao Zi study, An Introduction to Lao Zi, and Sir River’s Remarks on Lao Zi,also shaped the philosophy of existence and meditation to “Keeping Three and Stickingto One”.The second chapter discusses how “Three-One” doctrine, that from The Scriptureof Great Peace, came into being. It includes the thinking method of “Dividing One intoThree”, Cosmos theory based on Vitality nature theory, techniques to brood thoughts inflesh and spirit, skills to “Sticking to One”, and importance of three treasures of“energy, breath, and spirit”. On its very purpose, the “Three to One” doctrine attachedgreat importance in “shaping one’s ego” and “ruling a society”. The doctrine in thisbook absorbed the elite of traditional thoughts, but in a mixture. Other than that, anearly Taoist book Xiang’er Annotation of Lao Zi, took “Sticking to One” as “Sticking to Taoist Commandments”, thus the connotation of the notion is expanded.The third chapter first discusses the development of the old domain of“Three-One” doctrine, mainly about the early classics as Shang Qin Scripture, theancient Ling Bao scripture, and The Grand Master’s Way. It covers two aspects. Thefirst is a projection of three stages of cosmos forming theory: the origin, the beginning,and the primitive. Then it gradually blended itself with the ultimate Taoist God, anddeveloped a theory that Taoist God created the cosmos. The second is the developmentof the Taoist technique in existence and meditation into a more advanced and moresubtle stage.“Three-One” became “Three-One God”,“Three Elixir Fields”,“ThreeMeta Palace”,“Energy Breath Spirit”, and so on. Among them, the “Taoist GodCreating Cosmos Theory” could be indirectly influenced by “Golden Egg Theory” fromBrahmanism.The starting part of the fourth chapter is an introduction of further improvement ofthe old “Three-One” doctrine during South-and-North Dynasty Period (420AD-589).The Secret Code to the Ultimate Truth made the Taoist techniques in existence andmeditation more systematic. The three Taoist books, Scripture of God from NinthHeavens, Scripture of Grand Dragon Breaking the Heaven, and Scripture of ThirdHeavens Interior Solution, attached significance on metaphysical air, original air andprimitive air. And the theory incorporated the belief of Taoist God Creating the World,therefore it perfected “Three-One” doctrine in cosmology. During the period, it wasaffected by the Buddhist cosmos structure and Buddha Creation Theory. The followingpart of this chapter describes the making and development of the new “Three-One”doctrine. In the book A Grand Argument of the Metaphysics Field: Three-One Codethere recorded various explanations of the doctrine by different schools represented byMeng Jingyi, Meng Zhizhou, Song Wenming, and Zang Jin, etc. These Taoist scholarsargued in a Double Metaphysical Way, and applied the doctrine into concepts ofObjective wisdom, essence-function, and induction-stillness. The appearance of the newdoctrine reshaped the purpose of monasticism, reflected in the pursuit of the elevationfrom wisdom into metaphysics demonstrated in from Scripture of Interior Learning of Elevation to Metaphysics. The book An Interpretation of Taoist Doctrines carried out aconclusion over “Three-One” doctrine history. It concentrated on the new doctrine butleft room for the old one. Trances of the co-existence of the old and new doctrine can befound in the Taoist works since the end of Sui Dynasty (581-618). The new doctrine notonly borrowed the methodology of Midway View from Prajna of Mahayana, and took inthe theoretical fruits of Tiantai Buddhist School and Three Doctrine Buddhist School,but also took the influence of the philosophical theory of “Brahma and Self as One”from Brahmanism.The conclusion part of the thesis analyzes the specific factors that cause the shift of“Three-One” doctrine during its development, especially the conversion from the olddoctrine to the new one. From the viewpoint of Taoist religion itself, the shift was tomeet the demand to build and perfect its religious beliefs and doctrines. From anexterior perspective, the theory focus and the direction of development of “Three-One”doctrine subjected to Confucius ideology in ruling position, Buddhist-Taoistrelationship, and the mainstream of the social opinions. Furthermore, the traditionalthinking method of “Heaven and Human as One” has foretold the theoretical height of“Three-One” doctrine, and the latter can never surpass the thinking pattern of monism.In general, during the forming and development of “Three-One” doctrine, it beganto take the following characteristics: the integration of theoretical connotation, thespeculation-orientated patterns of theory and the shrinkage of social and political color.By these features we are able to discover the secret why Taoism is called as “the genereservoir of Chinese culture” by Shi Zhouren, along with a demonstration of the stronginterest in metaphysical meditation from the intellectual circle during Six DynastyPeriod (229-589). We are able to detect as well how Taoism gradually lost its discoursepower in social and political field under heavy pressure from Confucius ideology, andwithdrew into purely self-cultivation.“Three-One” doctrine is of great importance to thehistory of Taoist religion and Taoist Thoughts. The old doctrine perfected the religiousbelief and creed, strengthened its power; while the appearance of new doctrine unifiedthe believes and creeds with a totally new theory, and indicated a higher landmark in the philosophical meditation field, and empowered Taoism with initial ability to conversewith Buddhism whose advantage lies in argumentation. The new doctrine not onlydeveloped Taoist philosophy, but also cast long-lasting impact upon the religion in Suiand Tang Dynasty, since which, the new concepts and topics, as well as new theoriesproposed in the new doctrine, were further developed in the field of Taoist philosophyand Double Metaphysics.更多还原