至道不可以情求──論《列子．力命》力與命的衝突與超越

Abstract

以往對於《列子‧力命》中「力」、「命」交涉的討論，多從「自由意志」的角度討論「力」的施展與自由，以及「宿命論」說明「命」的限制。爾後，亦有學者反省「命定」的基調，認為命僅是一種「客觀限制」，然這些觀點皆有可再商榷之處。縱觀〈力命〉的內容，可知「力」與「命」二者的關係能和《列子》其他篇章論述體道時的脈絡相互比觀，且可從「至道不可以情求」的角度切入。命本自然，並非德智之力可以掌握，若是陷入是非價值的主觀評斷，便會覺得「命有所制」。由此可知，〈力命〉中「力」與「命」的衝突仍為「情」與「道」的探討。若能知命、信命，到無所謂信與不信的「不知」狀態，便能從此束縛昇華與超脫，屆時身心都將轉變，成為與萬物和同無礙的至人境界。

Discussions of “effort” and “fate,” and their relationship in the “Effort and Fate” chapter of LieZi have focused largely on effort from the perspective of free will, and some have declared that fate must mean fatalism. Later scholars reflected on the meaning of fate, asserting that it is only an “objective restriction”; however, the accuracy of these views is questionable and must be reexamined. According to the chapter “Effort and Fate” and other chapters in LieZi, the relationship between effort and fate should be understood from the perspective that “Tao cannot be pursued on purpose” (至道不可以情求). Fate works in a natural way; it cannot be mastered by our own efforts, or we will feel fettered by it when we face judgments of right and wrong. The conflict between effort and fate is better perceived as a battle within our minds. Therefore, if we attempt to understand fate (知命), then believe in fate (信命), and finally become unselfconsciousness (不知), our body and mind can be transformed. At that moment, we are free of any conflict between effort and fate and able to experience everything harmoniously.