- 學位論文
無中生有：學界想象中的陰陽丹法文本與虛構的歷史
Ungrounded Certainty: The Methods, Texts, and False History of Sexual Inner Alchemy in the Scholarly Imagination
摘要
本論文以正本清源的研究方式來回顧「陰陽雙修」及内丹「南宗」相關的文獻、歷史與理論。其核心問題意識在於，絕大多數當今東西方學者皆認爲自從北宋《悟真篇》的作者張伯端以來，内丹的南宗固有一種秘密的交合性男女雙修功夫傳承，一般稱爲「陰陽雙修」或「男女雙修」。可是據筆者所知，到目前爲止，學界未能提供可以證明這個定見的證據或説法，而且大部分被視爲古代「陰陽派」的内丹家在其著作中對於男女雙修的功夫表示强烈的反對。 爲了追溯陰陽雙修學説的起源，本文會仔細分析張伯端以降所謂「南宗」、「陰陽派」修煉者的内丹文獻，尤其是宋代翁葆光的《悟真篇注釋》，元代趙友欽的《仙佛同源》，元代陳致虛的《金丹大要》以及他參與撰寫並且或許參與編篡的《悟真篇三注》，元代戴起宗的《悟真篇注疏》，明代孫汝忠的《金丹真傳》，清代仇兆鰲的《悟真篇集注》及相關文獻，清代陶素耜的《悟真篇約注》，清代傅金銓眉批的《悟真篇三注》以及清末萬立唐所撰的内丹主題文章。同時，本文會比較近現代學者對於古人文獻的接受與解讀，以便確定近現代學者對陰陽雙修的理解有何種文獻依據，以及探索該理解的問題性。本文所針對的近現代内丹研究者主要有民國上海的陳攖寧，民國台灣的蕭天石，現代中國的李遠國、郝勤、胡孚琛、卿希泰、任繼愈與朱越利等，以及西語世界的賀碧萊（Isobel Robinet）、玄英（Fabrizio Pregadio）、胡法心（Farzeen Baldrian-Hussein）與蕭為（William Clarke Hudson）。 本論文主要的發現是，在康熙朝的仇兆鰲之先，不存在任何明言陰陽雙修的内丹文獻，因此可以推論雖然仇兆鰲並沒有發明所謂的男女雙修，可是他是第一位將這種修法寫道現存的内丹書籍裏面。在仇兆鰲之後，雖然傅金銓、萬立唐、陳攖寧與蕭天石等内丹修煉者兼推廣者未全盤接受仇氏的陰陽雙修工夫論，可是他們通通由於仇氏的影響而認爲陰陽雙修係内丹「南宗」始終固有的傳承。再者，由於現代學術界的内丹研究者深受清末民初内丹文獻的影響，所以幾乎所有學者在呼應仇兆鰲留下的理論，而對内丹南宗真正的歷史無知。 筆者的結論是，宋代到明代内丹家沒有提出陰陽雙修的理論與實踐。按照文字記載，我們可以判斷陰陽雙修以及所謂「南宗」的秘密雙修傳承來自清人的想象。因此我們不能用陰陽雙修學説來解讀任何清朝之前的内丹文獻。爲了糾正對對内丹的錯誤的認識，學界務必重新認識内丹的歷史，並且廢除以陰陽雙修學説為基礎對早期内丹文獻的詮釋。
並列摘要
This thesis undertakes a rigorous return to original textual sources in order to review the writings, history, and theories of “sexual internal alchemy” (yin-yang shuangxiu neidan) and the “Southern School” (Nanzong) of neidan (internal alchemy, inner alchemy). The central question underlying this thesis lies in the following contradiction: the vast majority of modern scholars in both the east and west accept the view that, ever since Zhang Boduan wrote Awakening to Reality (Wuzhen pian) in the Northern Song dynasty, the Southern School of neidan has included in its praxis a secret transmission of sexual alchemy practices meant to be used by a male and female in tandem. However, according to the author’s observation, no modern scholars have been able to provide satisfactory evidence or explanations supporting this viewpoint. Moreover, the majority of ancient neidan practitioners currently categorized as members of the “sexual school” (yin-yang pai, sometimes rendered “yin-yang school” in English) in fact express very strong opposition to partnered practices involving men and women in their own writings. In order to trace the origins of current theories regarding sexual internal alchemy practices, this thesis undertakes a detailed analysis of so-called “Southern School” or “sexual school” writings produced following Zhang Boduan. Special consideration is given to Commentary on Awakening to Reality (Wuzhen pian zhushi) by Weng Baoguang of the Song dynasty; On the Common Origin of Immortals and Buddhas (Xianfo tongyuan) by Zhao Youqin of the Yuan dynasty; The Major Essentials of the Golden Elixir (Jindan dayao) by Chen Zhixu of the Yuan dynasty, as well as Three Commentaries on Awakening to Reality (Wuzhen pian san zhu), which is partially authored and possibly edited in part by Chen Zhixu; Commentary and Subcommentary on Awakening to Reality (Wuzhen pian zhushu) by Dai Qizong of the Yuan dynasty; True Transmission of the Golden Elixir (Jindan dayao) by Sun Ruzhong of the Ming dynasty; Collected Commentaries on Awakening to Reality (Wuzhen pian jizhu) and related texts by Qiu Zhao’ao of the Qing dynasty; Concise Commentary on Awakening to Reality (Wuzhen pian yuezhu) by Tao Susi of the Qing dynasty; the headnotes appended to Three Commentaries on Awakening to Reality by Fu Jinquan of the Qing dynasty; and various essays on internal alchemy written by Wan Litang of the Qing dynasty. At the same time, this thesis makes a comparative reading of the aforementioned ancient texts alongside their receptions and interpretations in the works of modern scholars, in order to confirm the ways in which modern researchers have established textual and theoretical bases of their understandings of sexual internal alchemy cultivation, as well as to examine the problems inherent in these understandings. Given primary consideration are the writings of Chen Yingning of early Republican-era Shanghai and Hsiao T’ien-shih (Xiao Tianshi) of Republican-era Taiwan; Li Yuanguo, Hao Qin, Hu Fuchen, Qing Xitai, Ren Jiyu, and Zhu Yueli of the People’s Republic of China; as well as scholars writing in Western languages including Isobel Robinet, Fabrizio Pregadio, Farzeen Baldrian-Hussein, and William Clarke Hudson. The primary discovery of this thesis is that, prior to Qiu Zhao’ao, who was active during the reign of the Kangxi Emperor during the early Qing dynasty, there exist no internal alchemy documents that make clear mention of sexual cultivation. We can thus reasonably infer that, while Qiu did not invent sexual cultivation, he was nevertheless the first writer to place such practices in the context of any internal alchemy text. Following Qiu Zhao’ao, despite the fact that such figures as Fu Jinquan, Wan Litang, Chen Yingning, and Hsiao T’ien-shih did not fully accept his ideas on sexual alchemy’s praxis, they nevertheless all received Qiu’s influence, and thereby repeated his notion that the transmission of sexual alchemy had been a part of neidan’s “Southern School” since its inception. Moreover, because modern scholars are heavily influenced by writings on neidan dating to the late Qing dynasty and early Republican era, the vast majority of modern scholars echo the theories left behind by Qiu Zhao’ao in ignorance of the true history of the Southern School of neidan. The author’s conclusion is that, between the Song and Ming dynasties, no internal alchemy practitioners described the theories and practices of sexual alchemy in their writings. On the basis of the written record, we can conclude that sexual alchemy itself as well as idea of a secret transmission of sexual practices in the so-called “Southern School” are both products of the imaginations of people living during the Qing dynasty. For this reason, we cannot use theories related to sexual cultivation to read and interpret internal alchemy writings predating the Qing dynasty. In order to rectify its mistaken conception of neidan, it behooves the scholarly world to reacquaint itself with neidan’s history, as well as to abandon interpretations of early neidan writings which use sexual alchemy theories as their basis.