《道教義樞》道氣論思想研究

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题名:	《道教義樞》道氣論思想研究 A Study of the Tao and Qi Theory in the“Daojiao yishu”
作者:	王國忠 WANG, KUO-CHUNG
贡献者:	中國文學系
关键词:	孟安排道氣道氣《道教義樞》 MENG,AN-PAI Dao Qi Dao and Qi “Daojiao yishu”
日期:	2024
上传时间:	2025-02-24 16:10:26 (UTC+8)
摘要:	本論文以唐代道教經典《道教義樞》為研究對象，深入探討其中「道氣論」思想的形成、內涵與意義。《道教義樞》作為唐代道教義理的總結性著作，集中體現了道教在重玄學影響下的哲學思維與宗教實踐，展現了道氣結合的宇宙生成論、人身生命觀及修行實踐模式。本研究以「道為本，氣為跡」為核心視角，透過文本分析與思想梳理，揭示道氣論在道教思想體系中的重要地位。首先梳理了道氣思想的淵源，指出「氣」作為中國古代哲學中的重要概念，在《老子》、《莊子》等經典中已經表現出與「道」相互依存的關係。隨著道教的形成與發展，「道氣論」成為闡釋宇宙生成、人身生命與修行實踐的核心理論之一。《道教義樞》在重玄學的基礎上，進一步整合佛教與道教傳統，形成了系統化的道氣論思想。本研究的目的在於挖掘《道教義樞》中道氣論思想的哲學與宗教價值，並探討其對道教理論與修行的實踐意義。《道教義樞》以「道」為宇宙的最高本體，強調道的無形性與生化萬物的能力；「氣」則是道的顯化，負責將無形的道具象化為有形的宇宙萬物。道與氣呈現出「本跡不二」的關係，兩者相互依存，構成宇宙生成與運行的基礎。《道教義樞》詳細描述了從一炁化三清，再由三炁生九炁的過程，並以此構建了完整的宇宙結構。三清境界是道氣最純粹的顯現，九炁則是道氣進一步具象化的結果，最終形成三十六天的層次結構。氣在人身中具體化為精、氣、神三者的結合，形成了道教獨特的生命論思想。《道教義樞》指出，氣在維持人體生理運行的同時，也是精神活動的基礎。人身作為宇宙的小宇宙，通過氣的流動實現了與天地的交感。修行者需通過調氣淨化的過程，去除濁氣、增強清氣，最終實現由跡返本的精神昇華。這一修行過程以道氣論為基礎，強調氣的淨化與調和對身心健康與靈性提升的核心作用。《道教義樞》中關於法身的論述，認為法身是道氣結合的具象化表現。修行者通過對氣的掌控，可以在自身體現道的本質，進而達到與道合一的境界。道氣論以氣的層次化生成解釋了宇宙萬物的來源與運行規律，展現了道教對天地自然的深刻理解，形成了一套完整的宇宙論體系。道與氣的結合體現了形上與形下的圓融性。道作為形上的本體，通過氣的具象化展現於形下世界，為道教宇宙觀提供了理論基礎。道氣論不僅是宇宙生成的理論框架，還為道教修行提供了具體的實踐路徑。修行者通過氣的調整與返本，可以實現對生命意義的深刻理解與精神超越。本論文認為，《道教義樞》的道氣論思想以「道為本，氣為跡」為核心，通過對道與氣的關係解析，建構了一個貫穿宇宙論、生命觀與修行實踐的完整思想體系。道氣論不僅總結了唐代道教的理論成就，還為後世道教的發展奠定了重要基礎。其哲學與宗教價值在當代仍具有深遠意義，為理解道教思想的本質提供了新的視角。 This paper focuses on the Tang dynasty Daoist classic Daojiao Yishu, delving into the formation, essence, and significance of its "Dao and Qi Theory." As a comprehensive summary of Tang dynasty Daoist principles, Daojiao Yishu epitomizes Daoist philosophical thought and religious practice influenced by Chongxuan studies. It illustrates a cosmological theory of creation that integrates Dao and Qi, a Daoist perspective on human life, and a framework for spiritual cultivation. Centering on the perspective of "Dao as the foundation, Qi as the manifestation," this study employs textual analysis and conceptual exploration to reveal the central role of the Dao and Qi Theory in the Daoist ideological system. The paper begins by tracing the origins of Dao and Qi thought, noting that Qi, a significant concept in ancient Chinese philosophy, already demonstrated a symbiotic relationship with Dao in classics such as the Laozi and Zhuangzi. With the formation and evolution of Daoism, the Dao and Qi Theory became a foundational framework for explaining cosmic creation, human life, and spiritual practice. Building upon Chongxuan philosophy, Daojiao Yishu integrates Buddhist and Daoist traditions to systematize the Dao and Qi Theory. This study aims to uncover the philosophical and religious value of the Dao and Qi Theory in Daojiao Yishu and to explore its implications for Daoist doctrine and practice. Daojiao Yishu regards Dao as the supreme ontological source of the universe, emphasizing its formlessness and its ability to generate all things. Qi, as the manifestation of Dao, materializes the formless Dao into the tangible universe. Dao and Qi exhibit a relationship of "inseparability between the fundamental and the manifest," interdependently constituting the basis for cosmic creation and operation. The text describes the process of transformation from the One Qi into the Three Pure Ones, then from Three Qi to Nine Qi, thereby constructing a comprehensive cosmological framework. The realm of the Three Pure Ones represents the purest manifestation of Dao and Qi, while the Nine Qi further materialize into the Thirty-Six Heavens. In the human body, Qi concretizes as the integration of essence, Qi, and spirit, forming a unique Daoist theory of life. Daojiao Yishu explains that Qi sustains physiological functions while also serving as the foundation for mental activity. Human beings, as microcosms of the universe, achieve resonance with heaven and earth through the flow of Qi. Practitioners are required to purify Qi through regulation, eliminating turbid Qi while enhancing pure Qi, ultimately achieving spiritual transcendence by returning from the manifest to the fundamental. This process of cultivation, grounded in the Dao and Qi Theory, emphasizes the purification and harmonization of Qi as central to physical health and spiritual elevation. Discussions of the Dharma Body in Daojiao Yishu portray it as the tangible embodiment of Dao and Qi. By mastering Qi, practitioners embody the essence of Dao within themselves, achieving unity with Dao. The Dao and Qi Theory elucidates the origin and operational laws of the cosmos through the hierarchical transformation of Qi, demonstrating Daoism’s profound understanding of the natural world and forming a comprehensive cosmological system. The integration of Dao and Qi reflects the harmony between the metaphysical and the physical. As the metaphysical ontological foundation, Dao manifests through Qi in the physical world, providing the theoretical basis for the Daoist cosmological view. The Dao and Qi Theory not only serves as a framework for cosmic creation but also offers a concrete pathway for Daoist cultivation. By regulating Qi and returning to the fundamental, practitioners gain a deeper understanding of life’s meaning and achieve spiritual transcendence. This paper concludes that the Dao and Qi Theory in Daojiao Yishu, centered on "Dao as the foundation, Qi as the manifestation," constructs a comprehensive ideological system encompassing cosmology, views on life, and cultivation practices through the analysis of the relationship between Dao and Qi. The Dao and Qi Theory not only summarizes the theoretical achievements of Tang dynasty Daoism but also lays a significant foundation for the subsequent development of Daoism. Its philosophical and religious value remains profoundly relevant in contemporary times, offering new perspectives for understanding the essence of Daoist thought.
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