至道與人倫－李贄《老子解》中的道體義蘊及其對三教會通方法之反思

本文旨在透過分析李贄《老子解》一書，理解其人如何透過否定蘇轍「儒道互補」的論述，進而重新詮釋《老子》文本中的道體義蘊，並肯定老子思想與人倫不悖，故能完其以「不治而治」的至世願景。李贄肯定三教皆有自身的體用，因而理解會通之所以可能，並非是盲目牽合，而是在對議題的聚焦中，進而延請對方，尋找溝通的對話與契機。在李贄對道體義蘊的揭示中，可以發現其學指向了一個如何達致更好社會的願景，含蘊一深具人文內涵的倫理關懷。李贄之所以反覆強調老子能夠開出治世層面，是因為在其心裡，老子的道境是與他人共在並存的。主體透過工夫修持，從極篤中，反照出的不再是一己之私，而是與萬物共在一道的自生自長姿態。人須在對自我深切的洞明之下，才能真見萬物自在開顯，以直契常道之規律。故聖人體其道而包孕萬物、安頓天下，使萬物皆在此道的發展之中，自生、自長、自養。因而在治世的實踐上，呈顯出人與人之間彼此和諧共融之樣態。

關鍵字

李贄；蘇轍；老子解；倫理；三教會通；儒道互補

並列摘要

This paper, through analyzing ＂Interpretation of LaoTze＂ written by Li Zhi, aims to understand how Li Zhi reinterpreted the 'Tao' and the connotation in the texts of ＂Lao Tze＂ and affirmed Lao Tze's 'being not incompatible with human relations' by negating Su Zhe's discussion of ＂complementation of Confucianism and Taoism＂ to complete his statecraft vision that harmony remains if no action is taken. Li zhi affirmed Confucianism, Buddhism, and Taoism all had their own noumenon and effects; therefore, the reason why realizing and mastering are feasible is not because of blindly matching but, on the focus of issues, askingthe counterpart to seek for communicative dialogues and opportunities. In Li Zhi's revealing to the 'Tao' and the connotation, it can be found his erudition pointed to a vision about how to achieve a better Society and contained the ethical concern with deep cultural connotations. Why Li Zhi repeatedly stressed that Lao Tze could reach the statecraft level was because Li Zhi thought Lao Tze's 'Tao' realm co-existed with others. What the subject reflected from the vacancy brought to the utmost degree was no longer selfhood but the living and growing attitude of being with everything in a 'Tao.' People could really see the unrestrained opening and demonstration of everything only under the profound discerning and understanding to directly achieve the law of the normal 'Tao.' Therefore, the sages could realize their own 'Tao,' embrace everything, and settle the world, making everything live, grow, and be raised by itself in the evolving of the 'Tao,' and consequently presenting the state of harmony and communion between people in the practice of statecraft.