鄧錡《道德真經三解》詮解的義理面向

The Moral and Theoretical Aspects of Deng Qi’s Interpretation of“Three Interpretations of Daodejing”

鄧錡，道號玉賓子，道教南宗白玉蟾的再傳弟子，後入全真教，著有《道德真經三解》，是元代匯合南北宗的重要人物。《河上公注》「道性」一詞，在南朝隋唐開始被道士關注，建構出用以與「佛性」相抗衡的「道性」之說，以此為基礎，道教內丹派以「性命」之學為核心，波瀾壯闊地發展，至元朝達到極盛。元代道教內丹派道士詮解《老子》時，傾力於重構《老子》的理論脈絡，賦予《老子》新的底蘊與意義，本文擬由三個面向對《道德真經三解》進行闡釋發揮：首先是「義理樞軸：以真常詮解老子之道」，「真常」理論的建構使得老子之道轉化成丹道；其次是「理論建構：性、命、心」，「性命雙修」的根基在於「心」，建立起「心」與「道」合一的「性命」觀；最後則是「修真功法：精、氣、神」，結合北宗「先性後命」與南宗「先命後性」，形成「性—命—性」的工夫進路。本文研究之成果對於元代老子學與道教發展史等領域的研究者，或能提供一些實質的助益。

Deng Qi, whose Taoist name was Yu Binzi, was a disciple of Bai Yuchan, a disciple of the Southern School of Taoism. He later joined the Quanzhen School and authored“Three Interpretations of Daodejing”. He was an important figure in the Yuan Dynasty who brought together the Northern and Southern Schools of Taoism. The term“Taoist nature”in the“Annotations of He Shang Gong”began to attract the attention of Taoists in the Southern Dynasties, Sui, and Tang Dynasties. They constructed the concept of“Taoist nature”to counterbalance“Buddha-nature.”Based on this, the Taoist Neidan School, with the study of“nature and life”as its core, developed magnificently, reaching its peak in the Yuan Dynasty. When Yuan Dynasty Daoist Neidan (internal alchemy) practitioners interpreted the“Laozi”, they devoted themselves to reconstructing its theoretical framework, endowing it with new depth and meaning. This article intends to elaborate on the“Three Interpretations of Daodejing”from three aspects: First,“The Pivotal of Meaning: Interpreting Laozi’s Dao through the lens of‘True Constant,’”the construction of the theory of“True Constant”transforms Laozi’s Dao into the Dao of Alchemy; second,“Theoretical Construction: Nature, Destiny, and Mind,”the foundation of“cultivating both nature and destiny”lies in the“mind,”establishing a view of“nature and destiny”that unites“mind”and“Dao”; finally,“Cultivation Methods: Essence, Qi, and Spirit,”combining the Northern School's“nature first, destiny second”and the Southern School's“destiny first, nature second,”forming a“nature-destiny-nature”cultivation path. The findings of this study may provide some substantial assistance to researchers in the fields of Yuan Dynasty Laozi studies and the history of Daoist development.