論白居易江州時期氣化體驗中的《莊子》思想：以成玄英《南華真經疏》為參照系

Thought from the Perspective of Bai, Ju-yi’s Experience of Qi within his Zhuangzi Thought during the Jiang-Zhou Period: Taking Cheng Xuanying’s Commentary and Annotations to Zhuangzi as a Frame of Reference

本文旨在觀察莊學視野下白居易於廬山草堂的氣化體驗。為求貼近唐代《莊子》學的義理內涵，本文採用學界較少採用的研究進路，將白居易深具莊子意蘊的詩文，與成玄英《南華真經疏》對觀，冀能豐富當前學界對白居易之《莊子》思想研究的理脈，呈現其莊學較完整的圖像。
首先，統整白居易於元和十四年前對「性」一概念之運用（見附表），歸納出其對人與萬物的「氣稟之性」展開三層理論脈絡。其一為「氣化論」脈絡下人與萬物稟性之根源與理序，而能開展出各從其類的殊性；其次即在第一層脈絡下相同物類中，各自氣稟的殊異；其三則為人與生俱來潛藏的道德善質與生理本然的欲求，前者透過道德修為，可能發用為美善德行，後者不加節制而有為惡的可能。而後將這三層脈絡與成玄英的「道性」概念互觀，勾勒其性中涵道、性源於道的人性理論，不僅呈現草堂安頓其本性的作用，亦能描繪其溯返本性、直與天地萬物往來之氣化體驗的稟性基礎。
其次，討論其從雙遣兼忘的哲理玄思，推拓至委順賦命的身心體驗，觀照白居易在草堂居處時，常透過盡遣「成心」所致之欲求與價值分判，溯反、委順本然之性，身心在渾樸清淨、體氣周流的狀態中，自然與萬物渾一。循此，在廬山草堂中，白居易能展開殊別於「病體」的「物主」心境，透過「依順」式的草堂構築與對萬物自如其如的觀照、成全，使草堂諸物自足地開顯自身，透顯對萬物的純粹契悟，能自然地與萬物渾然同體。其三，從氣化體驗與物主心境，開啟對白居易「吏隱」思想的探究，觀照其以溯反自身渾樸自如的身心狀態，泯除遷謫之悲，體驗江州生活的豐富美好，敞開經歷一切體驗的可能。

This paper proposes to examine Bai Ju-yi’s experience of Qi in his cottage on Mount Lu. In order to produce an informed understanding of Zhuangzi scholarship during the Tang Period, this paper proposes to use a research method that is relatively little seen in academic discourse: to take the prose and poetic writings of Bai Juyi, which themselves are suffused with Zhuangzian dimensions, and put them into comparative conversation with Cheng Xuanying’s Commentary and Annotations to Zhuangzi. It is hoped that such a comparative dialogue can enrichen the academic world’s current understanding of the different dimensions of Bai Juyi’s Zhuangzian thought, making apparent the relative comprehensiveness of his understanding of Zhuangzi.
First, the article seeks to clarify Bai Juyi’s use of the concept of Xing (nature, essence) before the fourteenth year of the reign of the Xianzong Emperor, doing so as a means of articulating his understanding of the concept of “the reception of Qi as nature” that exists between humans and all things. It engages with this concept on three different theoretical levels: first, from the perspective of “the theory of the transformation of Qi,” the foundation and order of the essential disposition of things and humanity will be discussed, as well as the way in which they are able to manifest their own particular natures; second the different receptions of Qi that exist between thing of the same kind will be discussed; third, humans and their innately latent capacity for moral goodness, as well as their physiologically essential desires, will be discussed. Humanity’s capacity for moral goodness can be developed into morally virtuous action through the process moral cultivation. While if desire is not controlled it has the possibility of turning into evil. These three above mentioned theoretical levels will be placed into conversation with Cheng Xuanying’s concept of “Dao Xing” (moral nature) in order to articulate its understanding of human nature, which not only includes Dao but indeed whose essential nature comes from Dao. In conducting such an analysis, not only will the essential utility of Bai Juyi’s seclusion in his grass-cottage be made manifest, but his reception of Qi can be depicted, in which he returned to essential nature, truly experiencing Qi through interaction with all things.