唐初《道教義樞》中的〈道性義〉思想研究

A Study on the Chapter “Tao Xin Yi” (the Meaning of Tao Nature) in Tao-chiao I-shu

《道教義樞》為唐初道教教義的總結之作，主道教重玄之學，成書於唐初佛道論諍的學術背景，而道教理論受到佛學激發最為顯著者，表現於眾生皆有「道性」的觀念之提出。然傳統道教修煉，向來重「生」甚於「性」，〈道性義〉被孟安排獨立編纂成篇，應有其深刻的時代學術意義。故筆者研究，主欲在稍早唐初道教重玄思潮（如成玄英、李榮等）發展的脈絡下，觀孟氏如何承傳道教義學傳統；佛道論諍下，「道性說」是否受「佛性說」激發？對眾生成道而言如此關鍵性的「道性」觀念，究竟具有何種義理內涵可資成道？道教向來重視修仙得道，是否因〈道性義〉的理論建構，淡化他界成仙的企求，轉而在世間之中強調「悟性成道」的智慧修持。本文考察「道性」思想所反映的修道內容，發覺其對道體的闡發，建立了「重玄之理」的修證目標，乃借用佛教中觀雙遣之思維方法；進而以「自然真空」為體道內容，此中見其以自然為「強名」、為名言工具，融攝佛教為「設教」而立因緣義之方便；其次，為了體道，掘發出眾生皆稟道性的修持基礎，即眾生皆有「得道之性」；最末，申明吾人起修依據之「道性（或言道因）」與得道時之「道果」，二者乃迷悟、隱顯之別，非因果之二，道性道果乃立基於實踐上的工夫語境。

Written under the academic background of a dispute between Tao-ology and Buddhism in early Tang Dynasty, Tao-chiao I-shu was the wrap-up work of Tao-ology (Taoist doctrine) in that phase. The most apparent expression that its Tao-ology was under the influence of Buddhism manifests in its proposition of “Tao Nature”. Hence, by focusing on the chapter “Tao Xin Yi,” this paper aims to explore the methodology Tao-practice presented by the Tao Nature in Tao-chiao I-shu, with hope for a better philosophical understanding of practice theory in Tao-ology during the time from Han, through Wei and Six Dynasties to the beginning of Tang Dynasty. To discusses the Tao-practice theory in “Tao Xin Yi,” this paper first inspects how its elaboration on Daoti results in regarding the theory of Twofold Mystery (chong-xuan,重玄) as the goal, and, furthermore, regarding Nature and “Emptiness of Nature” as the experiences in Tao-practice. Secondly, in order to achieve this goal, it well indicate that everyone holds his Tao Nature as the groundwork for Tao-practicing. Namely, everyone holds his authentic Tao nature which comes from Tao, or holds his Tao Nature which is the same as ontological nature of Tao. Finally, with achieving this goal of Tao-practice, he reaches the state of attaining Tao. Namely, he reaches the states that Tao Nature is neither material nor spiritual, or both material and spiritual.