鄭觀應「仙道」與「救世」的思想和實踐：兼評其對清末民初道教發展的影響及意義

The Thought and Practice of Zheng Guanying's ＂Immortal Way＂ and ＂World Salvation＂: An Evaluation of His Influence on and Place in the Development of Daoism during the Late Qing and Early Republican Period

黎志添(Lai Chi Tim)

《中國文化研究所學報》 67期 (2018/07) Pp. 151-202

https://doi.org/10.29708/JCS.CUHK.201807_(67).0005

摘要

本文從宗教史學的角度，探索鄭觀應一生虔誠的道教修仙信仰及其投入救國濟世所帶來的積極意義和影響。民國十年（1921），鄭觀應出版《盛世危言後編》，卷首〈道術〉共收錄道教文章九十九篇，清楚地表明鄭觀應一生矢志不渝的求道和修道的志向、努力和實踐。本文第一部分從鄭觀應持守的道教治心與治世不可分的信仰價值出發，研究鄭觀應學習西學、投身洋務運動、踐行賑災善業等濟世行為，一生追求實業救國、變法圖強理想背後所依據的內在宗教精神、動力及其道教信仰的價值來源。誠如鄭觀應的說法，「內修真一」與「外植仁義」是道教實修仙道的一體兩面。第二部分整理出鄭觀應一生五十餘年訪師求道、修丹煉養、結交道友、搜尋及重刊道教丹道經籍等的宗教經歷。鄭觀應的道教著作例如《成仙捷徑》、《羅浮待鶴山房談玄詩草》、《羅浮山房修真四要》、《待鶴山人七秩唱和詩集》等，都代表了鄭觀應要向世人傳播其一生追求、持守的修仙道而救世、積累功德而成仙的思想。第三部分從清末民初道教的發展脈絡來評價鄭觀應如何實踐其個人修道之志，並探討其中蘊含的具有改革傳統道教的現代性面向。一方面，作為兼修中國傳統舊學與新興西學的知識分子，鄭觀應一腔熱誠地提出求仙修真可以濟世救國的理想；另一方面，他亦提出在中國現代化過程中道教文化的傳播必須同時進行改革。本文以鄭觀應為個案，從其以非建制、非教職人員、非宗派性的在家修道者及虔誠的乩壇弟子身份，探討他對晚清至民國初年道教改革發展所作出的重要貢獻，力求填補鄭觀應與近現代道教發展史關係的研究空白。

關鍵字

鄭觀應《盛世危言後編》 ； 鄭觀應仙道信仰 ； 鄭觀應與道教 ； 鄭觀應與扶乩 ； 鄭觀應與內丹修煉 ； 方內散人 ； 萬啟型 ； 《羅浮山房修真四要》

並列摘要

The present article investigates Zheng Guanying's relentless and pious belief in Daoist cultivation as well as the positive meaning and influence brought by his engagement with the project of national salvation. In 1921 (Republican 10), Zheng Guanying published the Shengshi weiyan houbian 盛世危言後編, whose opening juan, named Daoshu 道術, recorded ninety-nine Daoist texts, demonstrating clearly his relentless search for the Dao, as well as his resolve and effort in and practice of Daoist cultivation. The first part of this article, having as its point of departure Zheng Guanying's belief in the inseparability of the Daoist personal cultivation of the Heart (zhixin 治心) and social salvation (zhishi 治世), explores his Western studies, his participation in the Self-Strengthening Movement, his charitable and other activities directed toward social betterment, his life-long pursuit of substantial enterprises for solving the national crisis, the religious spirit and motivations behind his ideal of strengthening through reforms, as well as the root of his Daoist beliefs. As Zheng himself has put it, ＂the internal cultivation of Perfect Unity＂ (nei xiu zhen yi 內修真一) and ＂the external application of benevolence and righteousness＂ (wai zhi ren yi 外植仁義) form the two inseparable sides of the Daoist cultivation of transcendence. The second part of this article provides a detailed and concrete account of the over fifty years of Zheng Guanying's religious trajectory, which encompasses his visits to masters in order to search for the Dao, his alchemical cultivation, his connection with Daoist friends, as well as his search and reprinting of Daoist scriptures on the elixir. Daoist works such as the Chengxian jiejing, Luofu Daihe shanfang tanxuan shicao, Luofu shanfang xiuzhen siyao, and Daihe shanren qizhi chanhe shiji, for instance, represent Zheng's intention in transmitting his thoughts on the salvation of the world by means of Daoist cultivation and the achievement of transcendence by means of the accumulation of merits, which he pursued and upheld throughout his life. The third part of this article, putting into perspective the development of Daoism during the end of the Qing and the beginning of the Republican periods, presents an evaluation of how Zheng Guanying realized his personal goal of Daoist cultivation. This part also discusses the modern aspects, which concern the reform of traditional Daoism. On the one hand, as an intellectual well-versed in Chinese traditional scholarship as well as in the newly flourishing Western studies, Zheng Guanying enthusiastically defended the ideal of Daoist cultivation as a resource for national/world salvation. On the other hand, he also put forward the idea that, as China faces modernization, the dissemination of Daoist culture should also be modernized and seek reform. The present article, filling in the research gap on the relationship between Zheng Guanying and Daoist modern/contemporary history, takes Zheng Guanying-whose identity was of a non-partisan, non-academic, non-sectarian lay practitioner and pious disciple of spirit-writing altars-as a case study to discuss the significance of his contributions to the development of Daoist reforms during the late Qing and early Republican period.

並列關鍵字

Zheng Guanying's ； Shengshi weiyan houbian ； Zheng Guanying's belief on the Immortal ； Dao Zheng Guanying and Daoism ； Zheng Guanying and spirit-writing ； Zheng Guanying and internal alchemy ； Fangnei sanren ； Wan Qixing ； Luofu shanfang xiuzhen siyao