郭象的無心與忘境之說

Guo Xiang's Theories of Wuxin and Wangjing

本文探討郭象之無心與忘境之說及其意義，指出：（1）「無心」概念，其實是一層層遞進、自我超越之修養與心境。此是無心概念的根本意蘊。（2）無心即是郭象所設想的聖人境界。此境界與無待逍遙之意義若合符節，亦與玄冥之境相通，實是此二概念的內核。（3）聖人之「順有」也與無心一樣，都指向一忘而自忘之無心忘境。聖在忘中兩順群有之是非而超越之。這是對無為、自然概念的新詮釋。（4）就客觀層面來看，順有的目標是使群生趨向「兼忘」境界。由凡、聖同在無心忘境，便可說明無待與有待逍遙之渾化。（5）此一無心境界，連繫著一套虛心、去知去欲的修養工夫。（6）此無心概念對張湛有所影響，並與魏晉般若學之發展有關，在思想史上有重要意義。

This paper explores Guo Xiang's 郭象 concepts of wuxin 無心 (”no mind”, no intentional mentation) and wangjing 忘境 (dismissing intentional thought), concluding that: 1. the concept of wuxin fundamentally implies self-cultivation to progressively transcend one's ego and achieve a state of ”no mind.” 2. Wuxin is Guo Xiang's conception of the condition of the Sage (Shengren 聖人). This fits perfectly with the idea of being unreliant on anything (無待 wudai) and free and unfettered (逍遙 xiaoyao), and is also interlinked with the metaphysical ”realm of profundity” (玄冥 xuanming). 3. The Sage's unselfish conformance with the people (shunyou 順有), like wuxin, is a state where intentional thoughts of self and world are dismissed. In achieving this, the Sage has thus transcended value judgments, and is free to respond intuitively. This is a new interpretation of the concepts of wuwei (無為 no intentional action) and Ziran (自然 Nature). 4. On an objective level, the aim of shunyou is to guide the people to ”simultaneously dismiss” (兼忘 jianwang) thoughts of both themselves and the Sage. This complete merging of the states of reliance and non-reliance can be explained through both people and Sage being in a state of ”no mind.” 5. This state of non-mentation is connected to a set of practices aimed at cultivating modesty and extinguishing knowledge and desire. 6. The concept of wuxin influenced Zhang Zhan 張湛 and the development of the study of Buddhist Prajnaparamita during the Wei-Jin, and is an important part of the history of ideas.