唐代老学研究——以成玄英、李荣、唐玄宗、杜光庭《道德经》注疏为个案

【作者】 董恩林；

【导师】 熊铁基；

【作者基本信息】 华中师范大学 ， 历史文献学， 2001， 博士

【摘要】 本文是唐代老学体系的个案研究，立足于对解《老》作品的原创性探讨，不以老子思想体系以及解《老》者个人哲学思想的理论阐述为宗旨。全文由绪论及主体部分四章组成。 第一部分“绪论”，由于解《老》作品个案研究的特点，致使本文不可能在行文中随时交待时代与文化背景，故在这一部分中，不仅按照目前学术通行惯例，扼要地介绍了当代老学研究状况、本文选题意义及指导思想、本文所要达到的主要目标和创新点、本文主要的研究思路与方法；而且，扼要分析了唐代及其前代道家、道教、佛学、老学的发展及相互融摄与论争的文化背景，以使本文本有其本、水有其源。 第二部分以成玄英《道德经义疏》为解剖对象，分析了成玄英以重玄为特色的老学思想。认为成玄英这部老学作品体现出三大思想宗趣：一是刻意为传道立论、为修身定法，从而将对《老子》思想的理解由传统的文本训释转变为道教义理的阐发。这一转变趋势虽发轫于汉代的《老子想尔注》及两晋南北朝臧矜、顾欢等人的《老子注》等，但至成玄英始臻于成熟。因而，这可视为老学史上的一次较大变化，成玄英亦可视为《老子》道教义理的集大成者。二是在道论方面，成玄英否定了以往将老子之“道”分别理解为“有”、“无”、“非有非无”的三种观点，提出“虚通之妙理，众生之正性”的新理念，并进一步将老子之“道”分为一中之道和重玄之道，创立了体道的层次论。故成玄英不愧为重玄理论的集大成者。三是在修养论方面，成玄英以“复于真性，反于惠命”为宗旨，“守静守雌，忘物忘我”为手段，“处世不离，处染不染”为标准，“心冥至道，不灭不生”为境界。断然否定了道教中栖托山林、炼丹养形的方式，这在唐代道教外丹学相当盛行的时代前景下无疑是新颖的见解，既充实了道家与道教心性论的理论基础，也为此后道教内丹学理论的发展与成熟提供了理论根据。 第三部分探讨了李荣《老子注》所包含的老学思想，认为李荣是从初唐成玄英重玄学理论过渡到中唐玄宗政治化老学的中介人物。他的老学思想，就内涵而言，没有成玄英那样丰富，那样具有哲理思辩性；就性质而言，没有成玄英那样浓厚的宗教色彩与道教情结。但仍有其自身的特点，其道论具有明显的“贵无”色彩，并对河上公、王弼等人的宇宙生成论进行了补充。因为河上公、王弼等人都没有具体解释为什么大道需要阴阳二气共生万物的问题，李荣则首次给予了说明：阳气热孤，阴气寒单，均不能单独成形生物，故需阴阳和合，方致万物生成。另外，李荣还对“道”生天生地的原理首次作了具体解释，认为“道”处于静止状态时是“无形无相”的，“道”动则“生天生地”，言下之意是“道”生天地之后便借天地而有形有相了，这便论证了“道”不仅生天生地，而且包含在天地万物之中，是天地万物的本体。这在成玄英“道不离物，物不离道，道外无物，物外无道”的本体论基础上更加具体化了。其修养论则提出了“立行”与“全真”的命题，与成玄英的修身论相比，具有更多的实践性。同时，“全真”理念的论述，应该说为唐宋全真教的成熟增添了养分。最重要的是，在唐初以“重玄”与佛学中观释《老》之风甚为流行的情况下，李荣试图打破这种氛围，竭力摄融儒家思想理念，迎合唐王朝封建统治的需要，从而使其 l＿／蠢日己回。11鼻工耳1止1卜上（ ＼t币二沁y DOCTORAL D t SSERTAT ON老学思想深深地打上了儒家君主专制政治的烙印。这为后来唐玄宗将老子之“道”政治化、懦学化开了先河。 第四部分论述了唐玄宗的老学思想。认为唐玄宗老学思想的最大特点是将老子之“道”政治化，在他的《道德经》注疏中，只要前人论及帝王政治的成果一律吸收，只要能够联系上帝王政治的尽量向此靠拢，只要能够往君主政治方面发挥的尽量发挥。一句话，他要借《道德经》将自己的政治见解—一表现出来，或者说要将《道德经》中的政治思想挖掘到深层、发挥到极点。其表现之一是将《老子》一书中的“圣人”、“君子”、“人”几乎都理解为“帝王”；表现之二是频繁提到“无为”、“帝王”、“人君”、“人主”、“理天下”、“理身理国”等。表现之三是把许多本不是针对帝王治国而言的《老子》章节的意义，均解释为治国理论。另一个特点是表现出调和儒、道二家的倾向，将《老子》中一些明显不合儒家思想的内容尽量作了儒家化的解释。如将第38章“夫礼者，忠信之薄，而乱之首也”一语曲解为“制礼者，为忠信衰薄而以礼为救乱之首尔”，意即制“礼”作乐是为了拯救忠信之风衰薄的社会局面，是治理乱世的首选方案，但不是根治之法，根治之法在于无为道德之化。这样的诠释几乎将老子抨击儒家礼乐的原意荡除殆尽。故唐玄宗的老学思想带有明显的政治功利性。 第五部分研究了杜光庭《道德真经广圣义》这一老学的宏篇巨制，认为杜光庭对于唐代老学最大的贡献在于他比较全面地总结了唐代及其以前的老学成就，重申了《老子》以道治国、以德修身的主题思想，?更多还原

【Abstract】 With an analysis on some important works of Lao Tse抯 Philosophical school, this thesis intends to explore the originality of the great work of Lao Tse, instead of exemplifying Lao抯 theory and his philosophical ideas. Four chapters are included in this thesis. Chapter One mainly contains an introduction to the current situation of Lao抯 study, the purposes of conducting this research, and the aims to achieve, and new ideas put forward by the author. In addition, it also entails the approaches that the author applies in his research to trace the cultural background of the development of Taoism, Buddhism, and Laoism in Tang dynasty and the correlative impact between them. Chapter Two focuses on Essays on Lao ~ Work written by Cheng Xuanying in order to identify the three features of his ideas of Laoism. First, he transfers people抯 interpretation of Laoism from the bookish and abstract principles into practical concrete approaches. Second, he negates the traditional conception on Lao Tse抯 揟ao?as 揟o be? or?not to be? or 搉either to be or not to be? Further more, he classifies Lao抯 Tao into two categories. Third, in terms of the theories of self-exaltation, he rejects the hermitic style and advocates the way to improve oneself in different contradictions of life. His theories establish a theoretical basis for the development of Taoism and Mentalism. Chapter Three, focusing on Notes on Lao Tse witten by Li Rong, identifies him as a transitional figure in the period from early Tang Dynasty to the mid-Tang Dynasty, in which Laoism experienced a change from Cheng抯 concepts to a more political interpretation. The emperor Tang Xuanzhong holds a unique understanding on Laoism, which is characterized by the feature of 揋ui Wu? He also provides further explanation to the birth and evolution of the universe put forward by He Shanggong and Wang Mi, specifying how universe is born out of contradictory powers. His theories are more concrete than those of Cheng Xuanying抯. Furthermore, he absorbs ideas from Confucianism into his theories to meet the demand of the ruling power, which imprints his Laoism with a mark of Monarchy. Chapter Four explores The emperor Tang Xuanzhong抯 Laoism, which is characteristic of political color. In his Notes on Lao Tse, he absorbs all the ideas concerning with the emperors?politics. ma sense, he tries to resort to his essays to express his political opinions. One example can be found from his reiteration of all those 搒acred, intellectuals, man?in Lao Tse as 揈mperer? Another example is that he frequently mentions the terms such as 揺mperor, the ruler of men?in his discussion. The third evidence is that he distorts the essence of Laoism by explaining them as the theories of governing. In addition, his theory is also characteristic of the integration of Confucianism and Taoism. He makes Confucianist explanation of Lao抯 ideas that are not consistent with the ideas of iii / DOCTORAL D SSERTAT ION Confucianism. Such indexes and explanations reveal the utilitarian feature of Tan Xuanzhong抯 Laoism. Chapter Five makes a careful study on Du Guang Ting抯 great work: Essays on Lao Tse. Du抯 chief contribution to Laoism in Tang Dynasty lies in his comprehensive summary of all the important ideas on Laoism in and before Tang Dynasty. Besides, he restates the principles of go更多还原