《莊子•齊物論》“絕待”哲理之詮釋－以“天倪、天均、兩行、天府、葆光”的考察為主

On Chuang Tzu's Philosophic Theory of "Jue Dái"-mainly According to "Tian-Nĺ, Tian-Jun, Liang-Xĺng, Tian-Fu, Bao-Guang"

王小滕(Hsiao-Teng Wang)

《東華人文學報》 8期 (2006/01) Pp. 27-54

https://doi.org/10.6420/DHJHS.200601.0027

摘要

本文主要探討「天倪、天均、兩行、天府、葆光」的意涵，經由討論，獲知：它們皆寓藏絕待義理，皆指向無有對待的絕對之境，可做為「道」的輔助說明：
（一）天倪：自然的分際，不同於常識所說的分際、分別，而是將分際渾化為「無分際」。
（二）天均：自然均平之理，不同於常識所說的均平。常識所說的均平，相對於「不均平」，但是天均超越此項對待，乃「其一也一，其不一也一」。
（三）兩行：順任是非，以「是不是，然不然」的大度，包容相對的兩邊，渾化兩邊之對待。
（四）天府：藏「言、道」於「不言、不道」，乃藏「有」於「無」的絕待心靈，其心量廣大，乃「大而不多」「不大之大」。
（五）葆光：超越「滿／竭」對待關係，不知「注」之「來」，亦不知「酌」之「去」；體察「明」即「暗」，「暗」即「明」，「明暗」通而為一的智慧。

關鍵字

莊子 ； 絕待 ； 天倪 ； 天均 ； 天府

並列摘要

The main motive of this thesis is to probe into the meaning of ”Tian-Nĺ, Tian-Jun, Liang-Xĺng, Tian-Fu, Bao-Guang.” All of these subjects contain purport of ”Jue Dái.” These subjects tend to an absolute state without contrary. They indicate an auxiliary way to explain ”Tao.”
1. Tian-Nĺ is a natural borderline. Different from the discrimination in common sense, this borderline blurs discrimination into mixture.
2. Tian-Jun is an equal natural principle, which differs from the generally sensed equality. While the equality in general sense is contrary to inequality, Tian-Jun transcends this relativity: sameness being the same and diversity being the same, too.
3. Liang-Xĺng follows right and wrong. Its tolerance changes wrong into right and unreasonable into reasonable. It contains autithetic sides and makes each side become the same.
4. Tian-Fu makes a discourse in reticence. This is the spirit of Jue Dái that hides existence in nil. It shows a state of being huge but tiny, tiny but huge.
5. Bao-Guang transcends the relative relation of full and exhaustion; erases coming and going; and realizes that lightness is darkness and vice versa. Bao-Guang is wisdom to be in collusion with lightness and darkness.

並列關鍵字

Chuang Tzu ； Jue Dái ； Tian-Nĺ ； Tian-Jun ； Tian-Fu

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