郝大通《太古集》及其「全真丹道《易》學」研究

Abstract

本碩士學位論文以郝大通（1140-1212）《太古集》及其「全真丹道《易》學」，作為主要研究對象以及論題。因其上承「象數《易》學」，中繼「圖書《易》學」，下啟「全真丹道《易》學」，更合魏伯陽（151-221）、張伯端（987-1082）、王重陽（1112-1170）之學，「北宗」和「南宗」之「《易》道」與「丹道」遂於其身心圓融，而成「華山派」之一家之學。筆者遂立足於前人重要學術研究成果，進而據茲提出基源問題意識：郝大通《太古集》及其「全真丹道《易》學」涵蘊為何？是以論證凡四主題： 其一，行誼：郝大通，初名昇，無字，法名大通，道號廣寧，自稱太古道人，金代（1115-1234）山東寧海州人，「全真七子」之一。其「《易》道」之師承，另有授受。其「丹道」之師承，當受「鍾呂丹法」所傳《祕傳正陽真人靈寶畢法》，以及「南宗」所奉《悟真篇》影響。 其二，〈《周易參同契》簡要釋義并序〉：其論「乾」之與「坤」，多化用孔穎達（574-648）之疏以作注釋，而合乎《周易參同契》之奧義。又論「道」之與「釋」，以釋僧肇（384-414）〈不真空論〉為其中心，以「重玄」之思惟闡發其「中道正觀」之佛理。「道」之與「教」，「乾」之與「坤」，「道」之與「釋」，「即體即用」，「體用一如」，三教會通。 其三，「修真圖」：第一類「修真圖」以「卜筮」、「象數」、「圖書」為承傳，主要承傳孟喜（？-？）之「卦氣說」，以及京房（77 B.C.E.- 37 B.C.E.）之「八宮卦」。第二類「修真圖」以「中醫」、「曆法」、「星占」為開展，主要開展《黃帝內經．素問》之中醫學理論，以及觀金代之天象以論曆學和星占學學說。第三類「修真圖」以「丹術」、「丹法」、「丹道」為宗恉，其以「《易》道」為「體」，且以「丹道」為「用」，建立圖式化之內丹修煉理論。 其四，「金丹詩」：郝大通乃融《祕傳正陽真人靈寶畢法》和《悟真篇》丹法之原則，而開「北宗」與「南宗」匯流之權輿。且其「修真圖」至「金丹詩」之整體體現，涵融「後天象數」而至「先天超象數」。於其人可謂王重陽至「全真七子」之「歧出」，於其論更可謂乃是首創「全真丹道《易》學」。 筆者於本碩士學位論文之最大學術研究貢獻者，即於「材料」、「方法」、「觀點」三者有所創見，且經由茲四主題之論證，深化郝大通及其《太古集》涵蘊，以及提出一自郝大通《太古集》後之專用術語——「全真丹道《易》學」。而更要之：一乃能描繪郝大通之「聲名」至「清淨」，二乃可貫通《太古集》之「《易》道」和「丹道」，三乃闡揚郝大通《太古集》及其「全真丹道《易》學」之學術價值哉！Hao, Da-Tong (1140-1212)'s Taigu Ji and his "Yi-ology Applied to Internal Alchemy of the Quanzhen Taoism" are the main research objects and topics of this master's degree thesis. He founded his own school of thought of the "Huashan Sect" owing to the inheritance of "Yi-ology of Phenomenon-Number" and "Yi-ology of Diagram-Chart" and the enlightenment of "Yi-ology Applied to Internal Alchemy of the Quanzhen Taoism"; moreover, he fused the studies of Wei, Bo-Yang (151-221), Zhang, Bo-Duan (987-1082) and Wang, Chong-Yang (1112-1170) together in a horizon, and subsequently,"Yi-Tao" and "Elixir-Tao" of the "Northern School" and "Southern School" were integrated into his physiology and psychology. Accordingly, based on the important academic research achievements of predecessors, writer puts forward the awareness of fundamental question: What are the implications of Hao, Da-Tong's Taigu Ji and his "Yi-ology Applied to Internal Alchemy of the Quanzhen Taoism"? Therefore, to demonstrate altogether four themes: First of all, practices and deeds: Hao, Da-Tong, one ofthe "Seven Immortals of Quanzhen", whose initial name was Sheng, Dharma name was Da-Tong and Taoist pseudonym was Guangning, had no courtesy name and called himself Taigu Taoist. He was born in State of Ninghai, Shandong Province in the Jin Dynasty (1115-1234). His succession of "Yi-Tao" was from the other master and inheritance of "Elixir-Tao" was influenced by Esoteric Complete Methods of the Sacred Jewel of Zhengyang Immortal, which was passed on by the "Methods of Elixir of Zhong-Lu", and Awakening to Reality, which was esteemed by the"Southern School". Second, The Preamble and Brief Paraphrase of The Unity with the Three According to Book of Changes: His comments upon "Qian" and "Kun" mostly cited the annotation of Kong, Ying-Da (574-648) and conformed to the profound meaning of The Unity with the Three According to Book of Changes. Additionally, his explanation for "Taoism" and "Buddhism", which concentrated on Shi, Seng-Zhao (384-414)'s The Treatise on the Unreality-Emptiness, interpreted his Buddhist theory of "The Right Observation in the Middle Way" with the thought of "Twofold Mystery". As a result, "Tao" and "Jiao", "Qian" and "Kun" and "Taoism" and "Buddhism" were "Substance Is Function", "Function Is Substance", "Substance as Function" and the integration of Confucianism, Taoism and Buddhism. Third, "The Schemata of Immortal Cultivation": The first type of "The Schemata of Immortal Cultivation" inherited "Divination", "Phenomenon-Number" and "Diagram-Chart", which mainly inherited Meng, Xi (?-?)'s "Theory of Hexagram-Solar Cycle Relation" and Jing, Fang (77 B.C.E. - 37 B.C.E.)'s "Hexagram of Eight Palaces". The second type of "The Schemata of Immortal Cultivation" developed "Traditional Chinese Medicine", "Calendar" and "Astrology", which mainly developed the theory of traditional Chinese medicine in Plain Questions of Inner Canon of the Yellow Emperor and the theory of hemerology and astrology by observing the celestial phenomena in the Jin Dynasty. The third type of "The Schemata of Immortal Cultivation" aimed at "Alchemy", "Methods of Elixir" and "Elixir-Tao", which established his schematized theory of internal alchemy cultivation by taking "Yi-Tao" as his "Substance" and taking "Elixir-Tao" as his "Function". Fourth, "The Poems of Golden Elixir": Hao, Da-Tong combined the principles of the methods of elixir of Esoteric Complete Methods of the Sacred Jewel of Zhengyang Immortal with Awakening to Reality and opened up the convergence of the "Northern School" and "Southern School". In addition to that, the overall embodiment of his"The Schemata of Immortal Cultivation" to "The Poems of Golden Elixir" was composed of "A Posteriori Phenomenon-Number" to "A Priori Transcendental Phenomenon-Number". As a consequence, not only did Hao, Da-Tong can be described as the "Divergence" in Wang, Chong-Yang to the "Seven Immortals of Quanzhen" with reference to himself, but he also could be described as the pioneer of "Yi-ology Applied to Internal Alchemy of the Quanzhen Taoism" with reference to his theory. Having made some innovations by the "Materials", "Methods" and "Viewpoints" is the most significant academic research contribution of writer in this master's degree thesis. Furthermore, writer has deepened the connotation of Hao, Da-Tong and his Taigu Ji through the demonstration of these four themes and advanced a specialized terminology, that is to say, "Yi-ology Applied to Internal Alchemy of the Quanzhen Taoism", after Hao, Da-Tong's Taigu Ji. Consequently, to put in a nutshell, first, writer has depicted from "Reputation" to "Peace" of Hao, Da-Tong; second, writer has a thorough knowledge from stem to stern of "Yi-Tao" and "Elixir-Tao" in Taigu Ji; third, writer has expounded and enhanced the academic value of Hao, Da-Tong's Taigu Ji and his "Yi-ology Applied to Internal Alchemy of the Quanzhen Taoism"!