《莊子》身體觀及其道教化流衍

《莊子》身體觀及其道教化流衍一題，題闡二旨；文分六章。第一章緒論，以「身體」文本與存在思索為研究本源，往前逆溯為日本、西方漢學、大陸與臺灣的研究文獻，以及主脈為「靈性」的突破方向，而往後順流為融合自度與旁徵的研究方法，以及定位「身體」、《莊子》與道教的研究目標。第二章與第三章，交映靜態與動態的「身體」論述，展示《莊子》身體觀為身體本質的多元觀照與身體運作的道化詮釋。對於存在之虛幻與真實的論辨，《莊子》經由通天下一氣耳的肉體存滅論述，以及不同形相禪的身體存在模式，形成氣化的身體觀照，並且透過「形」與「非形」之心、性、德、精、氣、神、靈、魂的說明，剖析出「人」此一存在的架構單元與基本形態，而且沿循虛己忘己與反己正己的體道工夫，以及形如槁木與色若孺子的道體轉化，揭示出「身體」圖景的修養主體層面。對於存在之自我與他界的判斷，《莊子》觸及夢、病、殘的身體活動與現象，凝結為顯豁絕對本質的存在見解，並且延伸至身體對外的互動與應用，綰合出倫理之命與政治之義的懸縛與懸解，而且兼攝天地一氣與道與之貌，指認出「身體」在宇宙之間真假一身、凡聖一體的定位。第四章與第五章，呼應內、外丹道的潛顯與《莊子》注疏的展布，呈現《莊子》身體觀的道教化流衍為「神仙化」與「心性化」。六朝以前，《莊子》與道教的「身體」思想基本上為「神仙化」的交滲，《莊子》身體觀從而流衍為修仙風氣的匿跡隱形，神仙思想的虛身擴體，以及仙道煉養的形神辨證，具有抉微「神人」、「真人」本義為絕對本質顯性的存在，以及形成「天人合一」與「得道成仙」的生命終極追求傳統的意義。隋唐以後，《莊子》與道教的「身體」思想基本上為「心性化」的互透，《莊子》身體觀隨著道教中人《莊子》注疏的湧現，由成玄英至陳景元再至程以寧，為涵蓋轉向心性的全形養生、虛无玄妙的身心關係，以及陰陽丹旨的全身全真的流衍光景，而推詳其中意義，既廓清出存在之靈明主體為「靈臺」、「靈府」本義的鉤隱，亦對照出《莊子》與道教之「主體差等」為「心主身次」思想詮釋模式的構成。第六章結論，從「身體」的非理性、形下本質、隔絕於抽象，以及視域的「翻轉」，說明《莊子》身體觀的挑戰及其局限所在。從《莊子》與道教的思想觸發，以及「靈學」參照體系與「後人類」文化研究，闡發《莊子》身體觀的價值及其發展可能。關鍵詞：《莊子》身體道教神仙化心性化靈臺主體差等

關鍵字

《莊子》；身體；道教；神仙化；心性化；靈臺；主體差等

並列摘要

The six chapters of this dissertation elaborates two themes: the body concept in Zhuangzi and its development in the Daoist tradition. The first chapter, Introduction, commences with my discussion of the works on body and its existential significance. I then consider relevant literatures in Japan, sinological circle, China, and Taiwan, followed by the major vein of my research, a revolutionary view on spirituality (Ling-Shin). I attempt to cultivate a critical perspective informed by recent studies as I discuss the interrelations among the body concept, Zhuangzi, and Daoism. The second and the third chapter argue that through an investigation of the nature of the body and its interaction with the other elements, the body concept in Zhuangzi features multiple perspectives and Daoist interpretation of the body functioning. In Zhuangzi, chi is central to the body, for every creature is made of chi and chi can transfer to and reside in a different body; moreover, through elucidation of mind, nature, character, essence, chi, and soul in physical and non-physical states, Zhuangzi illuminates the structural units and basic form of a human being. The training to understand Dao based on emptying and forgetting the false self and turning in on and rectifying the true self, along with the physical transformation exemplified by experiencing decayed body and youthful appearance, help clarify the bodily landscape which remains critical to the subject aspect in cultivation of mind. Setting the boundary between the self and the others, Zhuangzi also explores bodily activities and phenomena, which are dreams, illnesses, and disabilities, forming a view accentuating the existence of the absolute essence. Zhuangzi further elaborates how the body interacts with the outside world and applies it, bridging ethical life and political significance and meanwhile considering the universal chi and the form of Dao, thus identifying the body as both true and false and both secular and holy in the universe. The fourth and the fifth chapters investigate the inclinations to aspire to achieve immortality and to turn toward spirituality essential to the Daoist transformation of the body concept in Zhuangzi, which echoes the interplay of Neidan and Waidan and annotators’ reading of Zhuangzi. Prior to the Six Dynasties, Zhuangzi and the body concept in Daoism share mutual influences in terms of the aspiration to achieve immortality. So, the body concept in Zhuangzi translates into the popular practice among Daoists to seek physical invisibility and expand and empty the body motivated by the aspiration to achieve immortality and the dialectic of form and essence key to the way to achieve divinity; the evolved body concept expounded by shen-ren (divine man) and shen-ren (holy man) embodies the absolute essence and thus sustains the ultimate tradition of the union of nature and man and acquiring Dao before achieving immortality. After Sue and Tang Dynasties, the Zhuangzian body and the Daoist body parallel in the tendency to prize the spiritual body over the physical body. The body concept in Zhuangzi receives a huge amount of annotative effort by Daoists from Cheng Xuan-ying to Cheng Jing-yuan and to Cheng Yi-ning, who turn to spirituality-oriented concepts of the whole body (Quan-Xing) and nourishing of the body and a focus on emptiness in explicating the relations between the mind and the body, and Zhuangzi and its annotators further trace the development of Ying Yang Nei Dan and physical and spiritual perfection and meanwhile strive to form their interpretations, clarifying the spiritual subject as Ling-Tai and Ling-Fu. My argument thus is the differences in the discourse on the subject constitute a model common to Zhuangzi and Daoism, in which mind is held to be superior to body. Chapter Six considers the limitation of the Zhuangzian body concept and the challenges it faces while treating body as irrational, material, non-abstract and attempting an overturned perspective on it. Inspired by Zhuangzi and Daoism, the learning of spirituality, and posthumanism, this chapter is intended to affirm the value of the body concept in Zhuangzi and the possibility of developing the concept further. Key Words: Zhuangzi Body Daoism achieving immortality turning to spirituality Ling-Tai different discourses on the subject