北宋蹇昌辰《黃帝陰符經解》的生命觀

The View Toward Life of the Annotation of "Huang Di Yinfu Jing" by Jian, Chang-Chen from Northern Song Dynasty

鄭志明(Chih-Ming Cheng)

《嘉大中文學報》 2期 (2009/09) Pp. 71-95

https://doi.org/10.29892/JCLNCU.200909.0004

摘要

北宋時代在官方儒釋道並尊的格局下，道教隨之復興與發展，廣設宮觀與齋醮祭祀，以及禮遇道士與招徠隱逸，還設立道學制度，提倡學習道經。此時《陰符經》頗受重視，當時道士註此經者，以蹇昌辰較有代表。蹇昌辰應是一個學術涵養有限的道士，缺乏對儒釋道三教義理的嚴謹分疏，是採用雜揉的方式混在一起隨意解說，是較貼近於民間傳教的通俗說法，其關注的重點不在於思想的理論建構，著重在生命養生的具體修煉上，是以天人感應神學為基礎，肯定人身合道的天賦本能，強調經由心性的修持就可以達到天人交感的境界。認為個體的生死是自然的現象，是天地運行的必然之理，是每個人都無法逃避的人道法則，解決之道在於從人道提昇到得道成真的仙道，超脫出色身形骸的生死限制。本文從「人身即天道」、「生死即自然」、「修身即神道」等三個面向，探討蹇昌辰如何經由《陰符經》來開示人身成道的修持法門。蹇昌辰詮釋《陰符經》，不是為了闡揚內丹的修煉理論，大致上較接近於陳搏依據陰陽原理而來的修養方術，著意在人道與天道相合的宇宙生化理論上，肯定以靜制動的人心涵養工夫。蹇昌辰強化了人身與天地相通的感應神學，主張人身可以經由識機與得時，深入陰陽的運行法則來達法成聖與悟道成真。蹇昌辰是順著《陰符經》的天機來談自然法則的常數，認為生死是天地陰陽必然之理，但是修身成仙也可以依著陰陽的常數，來完成超越生死的生命實踐。「生死」是常數，「不生不死」也是常數，都是道的作用，來自於人心體道的精神修持，可以經由最根本的陰陽之數，使人身也能相應鬼神展現出機藏之用，能具有宇宙無窮的神聖力量。

關鍵字

北宋 ； 陰符經 ； 蹇昌辰 ； 道士 ； 生命觀 ； 修道 ； 常數

並列摘要

In Northern Song Dynasty, with the layout in which the Confucianism, the Buddhism and the Taoism were equally emphasized by the authorities, the Taoism revived and developed. Taoist temples were extensively established and religious ceremonies were often held. The authorities treated the Taoist priests with respect and solicited the hermits. They not only established the system of studying Taoism, but also promoted the research into Taoist scriptures. At that time, Yinfu Jing was considerably highly thought of, and Jian, Chang-Chen was representative of the Taoist priests who annotated it.Jian, Chang-Chen must not be an academically capable Taoist priest. He did not punctiliously classify the teachings of the Confucianism, the Buddhism and the Taoism. The way that he intermingled the thoughts and interpreted them at will was close to the popular style of preaching in non-governmental circles. What he emphasized was not the theory and the structure, but specific practice. It was based on the theology of interaction between the heaven and the human beings, affirming that human beings have the nature to accord with Tao. If people practice through the real nature, they can reach the status of mind in accordance with the heaven. Jian, Chang-Chen thought that life and death are natural and inevitable phenomena and that nobody could escape it. The solution to it is to sublimate oneself from human being to celestial being to transcend the confinement of flesh and blood.With three aspects ”Human body as Tao,” ”Life and death as Nature,” and ”Practicing the body as the way to deity,” the essay explores the way to reach the Tao with human body through Yinfu Jing. Jian, Chang-Chen did not interpret Yinfu Jing to expound the theory of practicing the inner pellet (Nei-dan). What he mentioned was roughly close to the methods based on the theory of Yin and Yang by Chen, Tuan, stressing the birth and transformation of the universe in which the human and the heaven well accord with each other Jian, Chang-Chen strengthened the theology in which the human body is interlinked to the universe, contending that humans could be enlightened to get to sacredness and truth through going deeply into the principle of Ying and Yang. Jian, Chang-Chen discussed the regular fate of nature with the secrets hidden in Yinfu Jing. ”Life and death” is regular fate, and ”No life and no death” is also regular fate. They are both the effects of Tao, coming from spiritual practice. Through the fundamental fate of Ying and Yang, it enables the body to correspond with deity and ghost to reveal the potential, with enormous holy power of the universe.

並列關鍵字

Northern Song Dynasty ； Yinfu Jing ； Jian ； Chang-Chen ； Taoist priest ； the view toward life ； cultivating oneself according to a religious doctrine ； regular fate