【作者】 袁清湘；

【导师】 熊铁基；

【作者基本信息】 华中师范大学 ， 专门史， 2008， 博士

【摘要】 《文子》为战国晚期黄老道家思想的代表作,它以其丰富的治身治国思想吸引过唐宋元三个朝代的徐灵府、朱弁、杜道坚为之作注与缵义。然而,一直以来,人们在研究中更多的是把注意力投向文子其人及《文子》一书,却较少关注史上对《文子》注疏的情况。本文以他们三人的注疏为个案进行了探讨,全文分为五章:第一章,由《文子》到《通玄真经》的演变。本章在对《文子》的研究历程进行回顾与梳理时,主要探讨了《文子》一书在古代流传过程中真伪传承问题,即在道家道教内为真,在俗世社会为伪:在唐宋元主要被道教学者注疏,在明清以后主要被儒家学者所关注。“《通玄真经》名称的由来及意义”为本章研究的重点,它是由《文子》问题过渡到讨论《通玄真经》问题的关键,所以本节围绕“通玄”一词与老庄的关系进行探讨,从而确定它的涵意,及《通玄真经》名称被确定后所具有的积极意义。第二章,徐灵府的《通玄真经注》。本章通过对徐灵府所完成注本的地点考察,确定他上清派南岳天台系的师承关系,及他在此道教体系的形成中所发挥的承上启下作用。在治身方面,他继承道家道教传统的形神兼治思想,但赞成以养神修心为主;在治国方面,他强调以君主为核心,希望君主任贤爱民以寻求天下安宁,恢复大唐盛世的统一繁荣局面。第三章,朱弁的《通玄真经注》。本章通过对朱弁生平经历的挖掘,探寻他作为一名儒家学者注释黄老道家著作《通玄真经》的原因,并对他的注本进行了较为详细的考证,认为其注作于出使金国回国后,且第四卷与第七卷是对徐灵府注本的抄录但作了精心的校订。虽然他的注本不完整,但在五卷注中还是表现出了丰富的治国思想,其中以“兴衰治乱”说与“随时而变”论尤为突出,这与他的生活经历密切相关。第四章,杜道坚的《通玄真经缵义》。杜道坚是一名主张儒释道三教思想合一的道门中人,认为修道之人应该在天下有道时归隐,天下无道时则出来为社会服务。他在推阐“皇道帝德”思想的同时强调“大一统”思想;并以君主为治理天下的中心,从君主自身、君臣关系、君民关系等方面阐说了“致君泽民”思想。在修持上他既继承茅山派的修心论,又赞成修身与齐家治国相联系,从而将儒道学说相结合形成一套他自己的修持理论。第五章,三家诠释思想比较。本章为全文的难点。主要是将三人置于唐宋元思想学术发展的大背景中进行研究,他们常是异中有同,同中有异。从所处的时代特征、个人的文化素养及对《通玄真经》思想内容的认同等方面探索了他们注释和缵义的原因。以时代思想及儒道学派作参照,讨论了徐灵府、朱弁、杜道坚三人诠释《通玄真经》时在治国、治身与哲学等思想方面所表现出来的特色和演变。在治国方面,他们强调君主的核心地位及君主与天下安宁的密切关系,主张将道德作为治国的指导思想,认为君主应任用贤臣并重视君民关系等等。在诠释中,他们三人表现比较突出之处在于对《周易》中治国思想的运用。而三人对道德的重视和对易学思想的运用正体现了唐宋时期儒道思想的融合。在哲学与修持方面,他们重在对心性的探讨,体现了唐宋元为重玄学到理学的嬗变时期,也是道教外丹学向内丹学衍变的阶段。从三人的诠释思想中可看出。其中有着各自时代的烙印,同时也体现了三教归一已由趋势成为现实。更多还原

【Abstract】 The book Wen Zi was written during the last years of the "Warring States Period" of ancient China.It is a magnum opus of Taoist thinking represented by Yellow Emperor and Lao Zi.The book’s rich ideas and concepts,spread from the governing of one’s physical body to the governing of a state, had attracted three well known scholars from three separate dynasties making in depth commentaries. The three scholars were Xu Ling Fu of Tang Dynasty,Zhu Bian of Song Dynasty and Du Dao Jian of Yuan Dynasty.Traditionally,researches on Wen Zi were largely focused on the original text;this article is otherwise putting its attention on the well known "commentaries".The article consists of five chapters and it gives out detailed analysis on the "commentaries" of Wen Zi."Chapter One" reviews the researches and research directions of Wen Zi in history,and depicts the evolving process of Wen Zi into a new classic called Tong Xuan Zhen Jing.One central subject of the chapter is to authenticate the lineage of the book Wen Zi in history;it concluded that the versions of the book passed down within Taoism Schools and Religion were original;and the versions passed down in the general public were false.During earlier dynasties such as Tang,Song and Yuan, commentaries of Wen Zi were mainly written by Tanist scholars;while in later time such as Ming and Qing.dynasties commentaries were largely written by scholars of Confucianism schools.The origination of name Tong Xuan Zhen Jing is the key in the transition of discussion from Wen Zi to Tong Xuan Zhen Jing.Through analyzing the relationship between the term "Tong Xuan" and Lao-Zhuang(Taoist School),it identified the meanings of the term "Tong Xuan" and explained the positive effects of Wen Zi by taking on a new name as Tong Xuan Zhen Jing.The discussion of "Chapter Two" is focused on the Tong Xuan Zhen Jing:Commentary by Xu Ling Fu.By examining the location where Xu Ling Fu had made his commentary,it established a direct linkage of Xu’s knowledge with the Taoist school called "Shang-Qing Nan-Yue Tian-Tai Branch".It pointed out the important roles Xu had played in the continuation of Twist knowledge during the transition period of Daoism into a formal religion.Xu had inherited the traditional Taoist views on a balanced valuation of "Form and Spirit’,and he agreed that the nourishment one’s spirit and purification of the mind should take a central stage during a Taoist’s self perfection.Xu had believed the head of a state is the core when coming to the governance of a state;he had wished a wise Emperor who would love his people,and would lead them to a peaceful yet prosperous society as during the peak of Tang Dynasty.Commentary on Tong Xuan Zhen Jing by Zhu Bian is the central subject of "Chapter Three". Based on careful studies on the entire life of Zhu Bian,it analyzed the real reasons for Zhu Bian to make this commentary,since he was a Confucian instead of Taoist.Zhu’s commentary was carefully examined and annotated before coming to the conclusion that it was written after Zhu had returned from an official trip to the State of Jin as an ambassador.Volume 4 & 7 of the commentary were directly borrowed from the commentary made by Xu Ling Fu,but with careful revision.Although Zhu Bian’s commentary was not "complete" in a sense,it did provide rich ideas on how to manage a state (special in volume 5);such as the concept of "social reviving,management of chaos" and "timely change".The subject of "Chapter Four" is Tong Xuan Zhen Jing Explained written by Du Dao Jian.Du Dao Jian was a Taoist but he believed in the concept of "Unification of the Three Religions".Du believed a Taoist should retreat from the society when it is on the right track(You Dao)and come out of seclusion to service the society when it is in chaos.Du Dao Jian had promoted the ideals of "Imperatorial Way and Integrity"(Huang-dao Di-de),yet he emphasized on the concept of "Grand Unity";he believed the head of the state is the key to manage a nation and explained his view of "helping the ruler to benefit the people" from several different angles.On subjects of self cultivation, Du inherited the view of"Mind Purification" from "Mao Shan School" with the addition of concepts from Confucian such as "Perfection of the self,perfection of the family,perfection of the state" and etc;it was an unique combination of Taoist and Confucius theories.The commentaries from the three ancient writers were compared in "Chapter Five".This is the most difficult chapter of the entire article since the views of these writers must be put back in the ideological background of the time when they were created.The three commentaries shared many ideas which reflected an inheritance of knowledge among their authors;yet differences can be traced to the influences of the time and authors’ individual knowledge background.Views are mainly examined and compared along three dimensions;they are "Management of the State","Self Perfection" and "Philosophical Views".On the subject of "Management of the State" the writers stroked the most agreements:they all believed that the head of the state plays the most important role of all;and believed the principle of "Dao De" should be taken as the central guideline for managing a state.They shared the agreement that using capable officials in government posts is essential,and a healthy rapport between the ruler and his people is of vital importance.Authors also elaborated on the relationships between the performance of the head of the state and the stability and prosperity of the society.One distinctive characteristic of the three commentaries was the extensive use of the knowledge system of Zhou Yi,it reflected the merging process between the Taoist knowledge system with that of the Confucian among the era of Tang and Song Dynasties.The span of time from Tang through Song to Yuan Dynasty was the period when dominating social ideology shifted from "Xuan Xue" to "Li Xue",and Taoist Self Perfection Practice shifted from making "External Elixirs" of longevity to making of "Internal Elixirs" of longevity.These changes were reflected in the commentaries that the discussions of the "Qualifies of the Mind"(Xin Xing)took important parts of the writers’ attention.In general,each commentary rightly reflected the time imprint of its own,and together they presented to readers the merging of three religions from trend of ideas to a social reality.更多还原