張嗣成《道德真經章句訓頌》詮解的義理向度

Abstract

張嗣成，元朝著名的龍虎山正一道天師，元成宗四年（西元1316 年）受封「正一教主」，襲領江南道教，主領三山符籙，在道教發展史上具有重要的歷史地位。元朝時期，一方面因為新儒家心性學說的成熟與漫衍，另一方面復因道教內丹學性命理論開展的要求之故，遂使道教人物在疏解《老子》時，熱衷於將「性命（心性）」這一重大命題與老子思想綰合，並進一步將「性命（心性）」理論與「精」、「氣」、「神」的修煉加以繫連。然而，《老子》五千言中不言「性」，言「心」、「命」僅有數處，言「精」、「氣」、「神」也僅數處，張嗣成如何透過詮解《老子》建構「性」、「命」、「心」的思想內涵，並闡發「精」、「氣」、「神」的養煉工夫，是值得深入釐析的議題。此文的研究成果對於道教老子學與理學發展史等方面的研究者，或能提供正面的助益。

Zhang Sicheng, the thirty-ninth Celestial Master who led both the Jiangnan Taoism and the sanshan fulu, played an essential role on the history of Yuan Taoism. In the Yuan dynasty, the Neo-Confucianism had been matured and widely spread. To promote the theories of the nature-life in the Neidan studies of the Taoism, Taoists were inclined to integrate the mind-nature, an essential topic, into the interpretations when annotating Lao-ze. However, throughout the Lao-ze, "nature" is not even mentioned; likewise, "mind" and "life" appeared only few times. How did Zhang Sicheng develope the mind-nature theory in his Daode Zhenjing Zhangju Xunsong? This essay aims to explore this topic in three stages. Firstly, dimensions of the meaning of "nature-life" are interpreted and explained through "Li Qi." In addition, the development and promotion of "mind" is examined. Lastly, the self-cultivation as a path to pursue the truth is discussed. Scholars studying Lao-ze studies, Neo-Confucianism, Neidan studies of Taoism and the concept of "merging Neo-Confucianism in Lao-ze" may find the results of this essay helpful and beneficial.