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李道纯中和哲学思想及其丹道研究
【作者】 岑孝清；
【导师】 牟钟鉴；
【作者基本信息】 中央民族大学 ， 宗教学， 2009， 博士
【摘要】 宋元为中国多元通和复合型民族宗教文化发展时期,涌现了许多继承和发扬这一文化精神的时代思想家。道教学者李道纯就是其中的一位。李道纯引入儒家的中和思想,阐发太极学说,提出“真常之道”,建立了“虚静通和”的本体论。认为,真常之道以虚静为规定性,气以阴阳为规定性。道体气用。阴气与阳气相互作用而有中和之人。人中天地而立命,禀虚静而立性,立命立性,都是因为道神妙的缘故,所以人有精有气更亦有神。人如果守中致和,精气神不离,性与命相即,则可归根复命,成仙得道。李氏关于虚静之道呈现万物及人的生机有序、整体和谐的思想,称为“虚静通和”的本体论。通,反映宇宙整体的联系性;和,反映宇宙整体的和谐性。“虚静通和”本体论是反映宇宙整体的联系性与和谐性的哲学观点。李道纯引易入道,提出了天易、圣易及心易,且心易统一天易与圣易的心易学说,建立了“神通致和”的心易论。认为,宇宙动因是“神本至虚,易在其中”,变化的基本法则是“动静无端,阴阳无始”。这些理法可概括为“神通致和”。“神通”指易理及其法则,“致和”指达到有序的整体和谐。“神通致和”既反映道体虚静的状态,亦反映人心静定境界的状态。李氏“神通致和”的心易论,一是赋予丹道相互作用、动态不息的易理,具有抑制心性丹道虚寂化,巩固“性命双真”的人身真实性,从过程论方面维护宇宙整体观及生生不息运动观的思想意义;二是化生生不息宇宙整体为“神通致和”的心灵境界,具有从人的思想建设方面维护宇宙整体观,并进一步凸显人的主观能动性的思想意义。“神通致和”心易论是反映宇宙整体的动态性与规律性的哲学观点。李道纯“守中致和”的丹道论是对炼丹及其过程的反映,它继承、丰富和发展了传统的精、气、神、性、命丹道五要素,将传统的黄老、周易、炉火三理法进一步综合,圆融于心性丹道之中,并在归根复命、性命双修等法则基础上,将“守中致和”法则提升到根本法则的高度,认为“中”与“和”相即一体为金丹“○”。这是其超越以往丹道理法之处。李氏的丹道论关注人的身与心、情与性等实际的生命活动状态,认为身心和合、性情和合是虚心、保力、固命等丹道修持目标的重要条件。这是对丹道要素的发展,有开拓“人身丹道”的意味。同时,李氏的丹道论以动静无端、阴阳无始等理则来论述丹道要素及其关系,这是较先前丹道理法高明之处。李氏丹道论的“守中”即虚心而执守灵明静定状态,“致和”即复归而与道玄同,“守中致和”实际是人们直觉把握整体的一种独特意识活动,属于人的精神境界。李道纯对该时代道儒佛三教关系有着深刻的认识,认为“三教同源一理”。其三教思想关系实是以“虚和三教”为根本旨趣,提供的是一种“求同调异”方法论,赋予了中国传统“和而不同”文化精神的独特内涵。李氏的中和哲学思想既综合了南宗“先命后性”与北宗“先性后命”的丹道义理,更是坚持和发扬了道教“阴阳中和”思想,综合了“至正中和”与“因缘中和”等中国中和思想,维护和巩固了中国古代宇宙观的整体性与人主观能动性的哲学思想。李氏是继唐佛学、宋理学之后的又一高峰的内丹学的重要代表。李氏的中和哲学思想是对儒道佛三教中和思想的综合创新,其中蕴含着“通变致和”及其“虚和天下”的独特的民族宗教文化精神。
【Abstract】 The Song and Yuan Dynasties are a developing era of the plural-interacting harmony for Chinese complex national and religious culture. During this period, there were many distinguished thinkers accepted and put forward the spirit of this culture. Li Daochun was one of the most brilliant Taoist thinkers at that time.Li Daochun accepted the Mean and Harmony Confucius thoughts, gave a profound explanation on the theory of the Supreme Ultimate, put forward the theory of the True and Permanent Dao that is a quality of the Natural and Serene Mind, and set up the ontology with the Natural and Serene Mind to Harmony finally. The true and permanent Dao is a quality of the Natural and Serene Mind; the Material Force is a quality of the Yin and Yang. Dao is born after the function coming into the Material Force. The reciprocity of the Yin and Yang gives birth to the Mean and Harmony human. Mandate is what heaven and earth appoints; Nature is what the Natural and Serene Mind endows. Man not only has the two sides of one with the Nature and Mandate, but also has all inner quality such as the Vital Force, the Material Force, and the Spirit absolutely necessary. Through the full development of his keeping within the Mean and to Harmony, man can not only make Vital Force, Material Force and Spirit united, Nature and Mandate united, but can also return to the Root and become an Immortal and become one with Dao finally. It is the ontology of the Natural and Serene Mind to Harmony that is some vital, well-ordered and harmonious world. This is a basic view of the relation and Harmony of the universe.Li Daochun introduces the theory of the Changes of Mind to Dao, put forward the theory of the Changes of Mind including three parts of the Changes of Heaven, the Changes of Sage, and the Changes of Mind, and put forward the Changes of Mind theory of the Spiritual Theurgy to harmony. It is thought that the Spirit is Supreme Emptiness itself contains the Changes; it is also that Movement and Quiescence contain each other, and Yin and Yang contain each other. These can be generalized as the cause of movement and principle of the world. It is obvious that the Spiritual Theurgy is the principle of the changes, and to Harmony is some well-ordered and the whole. The Spiritual Theurgy to Harmony is the reflection of the Dao’ condition to Supreme Emptiness, and is namely the reflection of Spirit’s condition to Supreme Emptiness. Li Daochun developed the Elixir Discourse on Dao in that reciprocity and endogenous movement by using it also to choke back vacuity, and consequently to make into Nature and Mandate a unit to maintain human life truths. It is meaningful to change Chinese cosmological speculation of the whole and movements into the realm of Soul of the Spiritual Theurgy to Harmony. Therefore, it also consolidates the whole world, and manifests the meanings of human subjective motility. In a word, The spiritual discourse on changes of the Spiritual Theurgy to Harmony reflects the basic principle of the whole universe characterized by laws of continuous changes and orderliness.Li Daochun’s Dao of making pills of immortality within the Mean to Harmony reflects his Elixir Discourse and the process of refining elixir. It comes in for, enriches and advances the five elements of Vital Force, Material Force, Spirit, Nature and Mandate, brings three theories of the Yellow Emperor and Master Lao, Book of Changes, and Elixir of Divination together to make into the spiritual whole, and advances the keeping within the Mean Harmony to the supreme basic principle that brings the Mean and Harmony together so as to form a whole "○". This is greater than any other theories in the past. It concentrates on the elements of Body and Heart, Emotions and Nature, which also become some necessary conditions that make for Natural Spirit, Solidify Force, and Consolidate Mandate. It is obvious that the elixir elements developed, and dreamt up some means of the elixir discourse on the body. This theory expounds on five elixir elements and their interrelation by the principle of movement and quiescence containing each other, and the Yin and Yang contain each other. It is more convincing than any other theories in the past. The keeping within the Mean to Harmony is some particular intuitional consciousness remaining within one’s realm of soul. Hereinto, the Keeping within the Mean is some clear and quiet condition based upon the Natural and Serene Mind ,and to Harmony is something reversion and profound identification together with Dao.Li Daochun’s contributions also come from his viewpoints on the harmonious relations among the Three Schools. He claims that the three school of Confucianism, Buddhism and Daoism has the same one with origin and principle. Based on the purport of the Natural and Serene Mind three-to-one principle, he provides a good methodology of the Seeking the Harmony but Interceding the Differences. Li Daochun’s theory develops the spirit of The Mean on Harmony of the Yin-Yang, integrates the Mean and Harmony of the Supreme Righteousness and the Karma Mean with Harmony, and accordingly consolidates the cosmology’s characteristics of the whole and subjectivity in Chinese Archaian thoughts. Li Daochun is considered as another one of the most important thinkers of the Inner Elixir after the Tang Buddhism and the Song and Ming Neo-Confucianism sprang up. His theory contains the spirit of development and innovation to three school theories; it contains the particular cultural spirit of the Penetrating on changes to Harmony, and the instinctive demonstration of synchronicity with Dao. Li Daochun advocates and develops the Three-to-one theory, which theoretically reflects the cultural interacting phenomenon of the three schools of Confucianism, Buddhism and Daoism at that time. His theory of Mean on Harmony philosophy is the result of interaction of the three schools, which profoundly reflects the spirit of the national and religious culture of that time. For the history of Chinese philosophical thoughts, the theory of Mean and Harmony of the three schools can be respectively named as Yin-Yang Mean on Harmony, Da-Zhong Mean and Harmony and Karma Mean with Harmony. For the three peaks of Chinese philosophical thoughts, the theory of Mean and Harmony of the three schools can be respectively named as Vanity Mean on Harmony ideology, Reason Mean and Harmony ideology ,and Emptiness Mean with Harmony ideology.