摘要:陳摶繼承了《易傳(chuan)》的“太(tai)極”說,在其《無極圖(tu)(tu)》、《易龍圖(tu)(tu)》、《先天圖(tu)(tu)》中,第(di)一次(ci)把無極作為道(dao)教哲學(xue)(xue)最(zui)高(gao)范(fan)疇,與(yu)太(tai)極并列使(shi)用,并結(jie)合道(dao)家(jia)的宇(yu)(yu)宙觀(guan),闡(chan)述了宇(yu)(yu)宙的生(sheng)(sheng)成(cheng)和萬物(wu)的衍生(sheng)(sheng)。陳摶(tuan)融合易老,無極一太(tai)極的宇(yu)(yu)宙生(sheng)(sheng)成(cheng)學(xue)(xue)說,對(dui)道(dao)教哲學(xue)(xue)之宇(yu)(yu)宙生(sheng)(sheng)成(cheng)論富有創新性發展(zhan),從而使(shi)宇(yu)(yu)宙生(sheng)(sheng)成(cheng)和生(sheng)(sheng)死解(jie)脫變(bian)得切實可行,其宇(yu)(yu)宙生(sheng)(sheng)成(cheng)學(xue)(xue)說不僅(jin)為道(dao)教“以(yi)易解(jie)老”打(da)開思路,而且(qie)給宋(song)明理學(xue)(xue)以(yi)理論啟(qi)迪。
一、融合易老、無極—太極的宇宙生成學說
北宋以前,雖然道教哲學表述宇宙本原多用“道”、“一”、“元氣”、“玄”等范疇,但“無極”、“太極”的概念在先秦道家中已可見。《老子》第28章云“知其白,守其黑……復歸于無極”,《莊子·在宥》云“故(gu)余將去女,入無(wu)(wu)窮之(zhi)門,以游無(wu)(wu)極(ji)(ji)之(zhi)野。”并(bing)將“無(wu)(wu)極(ji)(ji)”作為道之(zhi)別名,與“嬰兒”、“樸”等連(lian)用。道教產生以后,無(wu)(wu)極(ji)(ji)被神格化,作為道的(de)化身的(de)至尊神,《無(wu)(wu)上秘要(yao)》卷(juan)50有(you)“無(wu)(wu)極(ji)(ji)大道太(tai)(tai)上老君(jun)”,唐(tang)李(li)少(shao)微注《度人經》日(ri)(ri)(ri)(ri)“元始(shi)有(you)十號,一日(ri)(ri)(ri)(ri)自然,二日(ri)(ri)(ri)(ri)無(wu)(wu)極(ji)(ji)”,《上方(fang)(fang)(fang)大洞(dong)真(zhen)元妙經品》亦有(you)“上方(fang)(fang)(fang)無(wu)(wu)極(ji)(ji)太(tai)(tai)上靈(ling)寶天(tian)尊”、“上方(fang)(fang)(fang)無(wu)(wu)極(ji)(ji)太(tai)(tai)上道德天(tian)尊”,把由道所化的(de)元始(shi)、靈(ling)寶、道德三清神靈(ling),都稱之(zhi)為無(wu)(wu)極(ji)(ji)天(tian)尊。《莊(zhuang)子》云道“在太(tai)(tai)極(ji)(ji)之(zhi)先而(er)不(bu)為高(gao)”,指(zhi)出《易》之(zhi)太(tai)(tai)極(ji)(ji)相當于“道生一”之(zhi)“一”。唐(tang)著名道士(shi)吳筠(yun)日(ri)(ri)(ri)(ri)“天(tian)地(di)不(bu)能(neng)自有(you),有(you)天(tian)地(di)者太(tai)(tai)極(ji)(ji);太(tai)(tai)極(ji)(ji)不(bu)能(neng)自運,運太(tai)(tai)極(ji)(ji)者真(zhen)精(jing)。真(zhen)精(jing)自然,惟神惟明,實日(ri)(ri)(ri)(ri)虛皇,虛皇高(gao)居九(jiu)清,乃司玄化,總御萬(wan)靈(ling),乾之(zhi)以動,坤之(zhi)以寧(ning),寂默無(wu)(wu)為,群(qun)方(fang)(fang)(fang)用成(cheng)”。
陳(chen)摶繼承(cheng)了《易傳》的(de)(de)(de)(de)太(tai)(tai)極(ji)(ji)(ji)(ji)說(shuo),在(zai)其《無(wu)極(ji)(ji)(ji)(ji)圖(tu)(tu)》、《易龍圖(tu)(tu)》、《先(xian)天(tian)(tian)(tian)圖(tu)(tu)》中,第一(yi)次(ci)(ci)把無(wu)極(ji)(ji)(ji)(ji)作(zuo)為道教哲學最高范(fan)疇,與(yu)太(tai)(tai)極(ji)(ji)(ji)(ji)并(bing)列使用,并(bing)結合道家的(de)(de)(de)(de)宇(yu)宙觀,闡述(shu)了宇(yu)宙的(de)(de)(de)(de)生(sheng)成(cheng)(cheng)和萬物的(de)(de)(de)(de)衍生(sheng)。“兩(liang)儀即太(tai)(tai)極(ji)(ji)(ji)(ji)”。所(suo)謂“兩(liang)儀”,就是(shi)指陰陽二氣(qi),在(zai)人身則(ze)為呼吸(xi)之(zhi)(zhi)(zhi)氣(qi)。它先(xian)天(tian)(tian)(tian)地(di)而存在(zai),但它是(shi)物質的(de)(de)(de)(de)“氣(qi)”。“無(wu)者,太(tai)(tai)極(ji)(ji)(ji)(ji)未(wei)(wei)(wei)判(pan)之(zhi)(zhi)(zhi)時一(yi)點太(tai)(tai)虛靈氣(qi),所(suo)謂視之(zhi)(zhi)(zhi)不見,聽之(zhi)(zhi)(zhi)不聞是(shi)也。”“兩(liang)儀未(wei)(wei)(wei)判(pan),鴻濛未(wei)(wei)(wei)開(kai),上而日(ri)月未(wei)(wei)(wei)光,下而山川未(wei)(wei)(wei)奠,一(yi)氣(qi)交融,萬氣(qi)全具(ju),故日(ri)太(tai)(tai)極(ji)(ji)(ji)(ji)”。也就是(shi)說(shuo),太(tai)(tai)極(ji)(ji)(ji)(ji)是(shi)個混沌交融的(de)(de)(de)(de)氣(qi)團(tuan),當天(tian)(tian)(tian)地(di)萬物還(huan)沒有(you)產生(sheng)的(de)(de)(de)(de)時候,這(zhe)(zhe)個原始的(de)(de)(de)(de)混沌氣(qi)團(tuan)內就已包含著萬物之(zhi)(zhi)(zhi)氣(qi)。太(tai)(tai)極(ji)(ji)(ji)(ji)無(wu)極(ji)(ji)(ji)(ji)都是(shi)指具(ju)有(you)物質性的(de)(de)(de)(de)氣(qi),是(shi)因先(xian)后(hou)發(fa)展不同而區分的(de)(de)(de)(de)兩(liang)種有(you)差異的(de)(de)(de)(de)狀態,無(wu)極(ji)(ji)(ji)(ji)在(zai)先(xian),從無(wu)極(ji)(ji)(ji)(ji)到太(tai)(tai)極(ji)(ji)(ji)(ji),屬(shu)于(yu)天(tian)(tian)(tian)地(di)形成(cheng)(cheng)之(zhi)(zhi)(zhi)前的(de)(de)(de)(de)狀態,就像人體處(chu)于(yu)孕育胚(pei)胎(tai)的(de)(de)(de)(de)狀態,基于(yu)太(tai)(tai)極(ji)(ji)(ji)(ji)一(yi)無(wu)極(ji)(ji)(ji)(ji)的(de)(de)(de)(de)宇(yu)宙生(sheng)成(cheng)(cheng)論(lun)而繪的(de)(de)(de)(de)《無(wu)極(ji)(ji)(ji)(ji)圖(tu)(tu)》,就是(shi)通過不同層次(ci)(ci)的(de)(de)(de)(de)修煉,最后(hou)達到“煉神還(huan)虛,復歸無(wu)極(ji)(ji)(ji)(ji)”的(de)(de)(de)(de)境(jing)界,這(zhe)(zhe)是(shi)人生(sheng)超越層次(ci)(ci),是(shi)一(yi)種先(xian)天(tian)(tian)(tian)本然狀態,在(zai)這(zhe)(zhe)種過程中,無(wu)極(ji)(ji)(ji)(ji)一(yi)太(tai)(tai)極(ji)(ji)(ji)(ji)有(you)本體下落到人生(sheng)問(wen)題(ti),被實際運用來解(jie)決生(sheng)命超越問(wen)題(ti)。這(zhe)(zhe)個混沌氣(qi)團(tuan)叫(jiao)作(zuo)“太(tai)(tai)極(ji)(ji)(ji)(ji)”,叫(jiao)作(zuo)“易”。
易(yi)(yi)者,大(da)易(yi)(yi)也(ye)(ye)。大(da)易(yi)(yi),未見氣(qi)也(ye)(ye),視之(zhi)不見,聽之(zhi)不聞,循之(zhi)不得(de),故曰易(yi)(yi)。易(yi)(yi)者,希微玄(xuan)虛疑寂之(zhi)稱也(ye)(ye)。乃易(yi)(yi)變而為(wei)(wei)(wei)一,一變而為(wei)(wei)(wei)七,七變而為(wei)(wei)(wei)九,九復變而為(wei)(wei)(wei)一也(ye)(ye)。一者,形變之(zhi)始(shi)也(ye)(ye),清輕(qing)者上為(wei)(wei)(wei)天(tian),重濁者不為(wei)(wei)(wei)地,沖和(he)氣(qi)者中為(wei)(wei)(wei)人,謂之(zhi)易(yi)(yi)者,知陰陽之(zhi)根本是有于是也(ye)(ye)。
這與老子(zi)所謂“道(dao)生(sheng)(sheng)(sheng)一,一生(sheng)(sheng)(sheng)二,二生(sheng)(sheng)(sheng)三,三生(sheng)(sheng)(sheng)萬(wan)(wan)物,萬(wan)(wan)物負陰(yin)而(er)抱(bao)陽,沖氣(qi)以為和”的(de)宇宙(zhou)(zhou)(zhou)生(sheng)(sheng)(sheng)成論基(ji)本一致。陳(chen)摶實際是(shi)借用老學(xue)(xue)語言表述(shu)《易》之“是(shi)故易有太極(ji)(ji),是(shi)生(sheng)(sheng)(sheng)兩儀,兩儀生(sheng)(sheng)(sheng)四(si)象,四(si)象生(sheng)(sheng)(sheng)八卦(gua)”學(xue)(xue)說,換句話說就是(shi)“元極(ji)(ji)而(er)太極(ji)(ji)”。所謂“無極(ji)(ji)”,也就是(shi)宇宙(zhou)(zhou)(zhou)的(de)胚胎。即易、道(dao)、無極(ji)(ji)等范(fan)疇在宇宙(zhou)(zhou)(zhou)本原的(de)意(yi)義(yi)上(shang)統一起(qi)來,易學(xue)(xue)與老學(xue)(xue)在陳(chen)摶的(de)宇宙(zhou)(zhou)(zhou)生(sheng)(sheng)(sheng)成論里巧妙融合。
他的再傳弟(di)子(zi)陳景元在(zai)《道(dao)(dao)(dao)(dao)德真經藏室纂微篇》中明確(que)把“一”與“太(tai)極(ji)(ji)”等同,即將道(dao)(dao)(dao)(dao)教(jiao)(jiao)“道(dao)(dao)(dao)(dao)生(sheng)一”轉化為儒道(dao)(dao)(dao)(dao)結合(he)的“道(dao)(dao)(dao)(dao)生(sheng)太(tai)極(ji)(ji)”,于(yu)是,道(dao)(dao)(dao)(dao)教(jiao)(jiao)“道(dao)(dao)(dao)(dao)生(sheng)一,一生(sheng)二,二生(sheng)三,三生(sheng)萬物”的宇宙(zhou)生(sheng)成模式自然轉化為易(yi)老結合(he)的“自然生(sheng)太(tai)極(ji)(ji),天地生(sheng)陰陽,陰陽生(sheng)萬物”模式。宋元道(dao)(dao)(dao)(dao)士杜處(chu)逸(yi)沿著陳摶“太(tai)極(ji)(ji)是一”、易(yi)老相通的宇宙(zhou)生(sheng)成思想進一步(bu)發揮。
經曰“道(dao)(dao)生一(yi)(yi)”。一(yi)(yi)者道(dao)(dao)之子,謂太極也(ye)。太極即(ji)混元,亦太和(he)純一(yi)(yi)之氣也(ye),……萬物之先(xian)有(you)天地(di),天地(di)之先(xian)有(you)太極,太極之先(xian)至(zhi)虛至(zhi)靜(jing),有(you)一(yi)(yi)未形(xing)者在此,其為天地(di)之根也(ye)。
陳摶以老解易、易道相通、太極是一的宇宙本體論,融合了道家本體論和儒家太極說,并與道教內丹學緊密結合。李道純明確指出,道教煉養金丹即是修煉性命復歸于太極。張三豐則(ze)以無極為(wei)無名(ming),太極為(wei)有名(ming),無極與太極是道生天地(di)萬物過(guo)程中的兩個階段。
所(suo)謂無極(ji)(ji)而太極(ji)(ji)者(zhe),不可(ke)極(ji)(ji)之極(ji)(ji)之謂也。……丹書云:真(zhen)心不動以后,復有(you)無極(ji)(ji)真(zhen)機,言太極(ji)(ji)之妙本也。“所(suo)謂太極(ji)(ji)則是”人心靜定,未(wei)感(gan)物時,湛然無理,即(ji)太極(ji)(ji)之妙也。
夫道者(zhe),統生(sheng)(sheng)(sheng)(sheng)天生(sheng)(sheng)(sheng)(sheng)地生(sheng)(sheng)(sheng)(sheng)人(ren)生(sheng)(sheng)(sheng)(sheng)物而言,含陰陽(yang)(yang)動(dong)靜(jing)(jing)之(zhi)(zhi)(zhi)機,具造化玄微之(zhi)(zhi)(zhi)理。統無(wu)極生(sheng)(sheng)(sheng)(sheng)太極,無(wu)極為無(wu)名,無(wu)名者(zhe)天地之(zhi)(zhi)(zhi)始(shi);太極為有名,有名者(zhe)萬物之(zhi)(zhi)(zhi)母。因無(wu)名而有名,則(ze)天生(sheng)(sheng)(sheng)(sheng)地生(sheng)(sheng)(sheng)(sheng)人(ren)生(sheng)(sheng)(sheng)(sheng)物生(sheng)(sheng)(sheng)(sheng)矣。今專以(yi)人(ren)生(sheng)(sheng)(sheng)(sheng)而言,父(fu)母未生(sheng)(sheng)(sheng)(sheng)以(yi)前一片太虛,托諸于(yu)穆,此無(wu)極之(zhi)(zhi)(zhi)時(shi)也(ye);無(wu)極為陰靜(jing)(jing),陰靜(jing)(jing)陽(yang)(yang)亦靜(jing)(jing)也(ye)。父(fu)母施(shi)生(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)始(shi),一片靈氣投入胎中(zhong),此太極之(zhi)(zhi)(zhi)時(shi)也(ye);太極為陽(yang)(yang)動(dong),陽(yang)(yang)動(dong)則(ze)陰亦動(dong)也(ye)。自(zi)是而陰陽(yang)(yang)相推,剛柔(rou)相摩,八卦(gua)相蕩,則(ze)乾道成男(nan),坤道成女(nv)矣。故男(nan)女(nv)交媾(gou)之(zhi)(zhi)(zhi)初,男(nan)精女(nv)血混成一物,此即人(ren)身之(zhi)(zhi)(zhi)本也(ye)。
同時,這(zhe)種模式給宋明理學以(yi)(yi)思維(wei)的(de)啟迪。周敦頤提出“自(zi)無(wu)(wu)極(ji)(ji)而為太(tai)(tai)極(ji)(ji)”是宇宙萬(wan)物生(sheng)成的(de)根本,“五行,一(yi)(yi)陰(yin)(yin)陽(yang)也(ye);陰(yin)(yin)陽(yang),一(yi)(yi)太(tai)(tai)極(ji)(ji)也(ye);太(tai)(tai)極(ji)(ji),本無(wu)(wu)極(ji)(ji)也(ye)。”即自(zi)無(wu)(wu)極(ji)(ji)而太(tai)(tai)極(ji)(ji),太(tai)(tai)極(ji)(ji)陰(yin)(yin)陽(yang)動(dong)靜而產生(sheng)五行,而生(sheng)人和萬(wan)物。程頤:“散之在理,則有(you)(you)(you)萬(wan)殊;統之在道(dao),則無(wu)(wu)二致。所以(yi)(yi)易有(you)(you)(you)太(tai)(tai)極(ji)(ji),是生(sheng)兩(liang)儀。太(tai)(tai)極(ji)(ji)者道(dao)也(ye),兩(liang)儀者陰(yin)(yin)陽(yang)也(ye)。陰(yin)(yin)陽(yang),一(yi)(yi)道(dao)也(ye)。太(tai)(tai)極(ji)(ji),無(wu)(wu)極(ji)(ji)也(ye)”。朱熹進一(yi)(yi)步(bu)發揮,“無(wu)(wu)極(ji)(ji)而太(tai)(tai)極(ji)(ji),只是說無(wu)(wu)形而有(you)(you)(you)理。所謂(wei)太(tai)(tai)極(ji)(ji)者,只二氣(qi)(qi)五行之理”,“既有(you)(you)(you)此(ci)理,便有(you)(you)(you)此(ci)氣(qi)(qi),既有(you)(you)(you)此(ci)氣(qi)(qi),便分陰(yin)(yin)陽(yang),以(yi)(yi)此(ci)生(sheng)許多事(shi)物”。
二、宇宙生成論中的陰陽動靜辨證說
陳(chen)摶(tuan)融(rong)合(he)易(yi)老,無極一太極的(de)(de)宇宙(zhou)生成(cheng)學說,使道教哲學之(zhi)宇宙(zhou)生成(cheng)論有了(le)創新(xin)性(xing)發展(zhan)。他繼承(cheng)《易(yi)傳》的(de)(de)太極說,并結合(he)道家的(de)(de)宇宙(zhou)觀,明確指出宇宙(zhou)的(de)(de)生成(cheng)和(he)發展(zhan)的(de)(de)動(dong)力是(shi)事物內部陰(yin)陽二氣的(de)(de)辨證運動(dong)。
兩儀(yi)即(ji)太極也(ye)(ye),太極即(ji)無極也(ye)(ye)。兩儀(yi)未(wei)(wei)判,鴻濛未(wei)(wei)開,上而日月(yue)未(wei)(wei)光,下而山(shan)川(chuan)未(wei)(wei)奠,一氣(qi)(qi)(qi)交(jiao)融,萬氣(qi)(qi)(qi)全(quan)具,故名太極,即(ji)吾(wu)身(shen)(shen)未(wei)(wei)生(sheng)之前(qian)之面目(mu)。兩儀(yi)者(zhe),人(ren)身(shen)(shen)呼吸(xi)之氣(qi)(qi)(qi)也(ye)(ye);鴻濛者(zhe),人(ren)身(shen)(shen)無想之會也(ye)(ye);日月(yue)者(zhe),人(ren)身(shen)(shen)知覺之始也(ye)(ye);山(shan)川(chuan)者(zhe),人(ren)身(shen)(shen)運動之體也(ye)(ye)。故四(si)者(zhe)之用,運之則(ze)分為四(si)象,靜之則(ze)總歸太極。
這(zhe)是(shi)說,太(tai)極是(shi)個(ge)(ge)混沌交(jiao)融的氣團,在其(qi)內(nei)部包含著(zhu)陰(yin)(yin)陽(yang)(yang)兩(liang)個(ge)(ge)對立(li)面,這(zhe)兩(liang)個(ge)(ge)對立(li)面并不是(shi)毫(hao)無(wu)相關(guan)、截然分開的。而(er)是(shi)你中(zhong)有我(wo),我(wo)中(zhong)有你,互相依(yi)存的矛(mao)盾(dun)的統一體。“陰(yin)(yin)陽(yang)(yang)交(jiao)互,動靜(jing)相倚,周詳活潑,妙趣自(zi)(zi)然”。陰(yin)(yin)陽(yang)(yang)這(zhe)一對矛(mao)盾(dun),既對立(li),又(you)互相滲(shen)透著(zhu)。左方自(zi)(zi)震(東(dong)北(bei)(bei))位(wei)一陽(yang)(yang)始生(sheng),而(er)離(正(zheng)東(dong))位(wei),而(er)兌(東(dong)南(nan))位(wei),到(dao)達(da)乾(正(zheng)南(nan))位(wei)為(wei)(wei)純陽(yang)(yang),至此(ci)(ci),陽(yang)(yang)達(da)到(dao)極盛,動極而(er)靜(jing),陽(yang)(yang)開始向陰(yin)(yin)轉化。由巽(西南(nan))位(wei)一陰(yin)(yin),而(er)坎(正(zheng)西)位(wei),而(er)艮(西北(bei)(bei))位(wei),到(dao)達(da)坤(kun)(正(zheng)北(bei)(bei))位(wei)為(wei)(wei)純陰(yin)(yin),至此(ci)(ci),陰(yin)(yin)達(da)到(dao)極盛。靜(jing)極復動。陰(yin)(yin)陽(yang)(yang)動靜(jing),互為(wei)(wei)其(qi)根(gen);此(ci)(ci)衰彼盛,彼消此(ci)(ci)長,陰(yin)(yin)陽(yang)(yang)兩(liang)種(zhong)力量不停地運(yun)動變化著(zhu),因而(er)引起整個(ge)(ge)世界(jie)的變化,天地萬物(wu)的生(sheng)長和發展都根(gen)源于(yu)太(tai)極內(nei)部陰(yin)(yin)陽(yang)(yang)的矛(mao)盾(dun)運(yun)動。《老子》的“萬物(wu)負陰(yin)(yin)而(er)抱陽(yang)(yang),沖氣以(yi)為(wei)(wei)和”,《莊子·外物(wu)》中(zhong)“陰(yin)(yin)陽(yang)(yang)錯(cuo)行(xing),則天地大刻,于(yu)是(shi)乎(hu)有雷有霆,水(shui)中(zhong)有火,乃焚大槐(huai)。”這(zhe)就已經透露出陰(yin)(yin)陽(yang)(yang)相守(shou)的觀點。
到了東漢時期,魏伯陽《周易(yi)(yi)參同(tong)契》中(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)有(you)這(zhe)種(zhong)思(si)想,“坎(kan)(kan)戊月(yue)精,離(li)(li)已(yi)(yi)日(ri)光,日(ri)月(yue)為(wei)易(yi)(yi),剛柔相當(dang)”。五代彭曉注:“坎(kan)(kan)戊月(yue)精者,月(yue)陰(yin)也(ye)(ye),戊陽(yang)(yang)(yang)(yang)(yang)也(ye)(ye),乃陰(yin)中(zhong)(zhong)(zhong)(zhong)(zhong)有(you)陽(yang)(yang)(yang)(yang)(yang),象水中(zhong)(zhong)(zhong)(zhong)(zhong)生金,虎也(ye)(ye);離(li)(li)巳日(ri)光者,日(ri)陽(yang)(yang)(yang)(yang)(yang)也(ye)(ye),已(yi)(yi)陰(yin)也(ye)(ye),乃陽(yang)(yang)(yang)(yang)(yang)中(zhong)(zhong)(zhong)(zhong)(zhong)有(you)陰(yin),象鉛中(zhong)(zhong)(zhong)(zhong)(zhong)生汞(gong),龍也(ye)(ye)。”與其同(tong)時的(de)(de)道教(jiao)典籍《太(tai)平經(jing)》更詳盡地(di)闡述(shu)(shu)了(le)(le)這(zhe)種(zhong)學(xue)說(shuo)。《太(tai)平經(jing)》中(zhong)(zhong)(zhong)(zhong)(zhong)說(shuo):“極(ji)(ji)上(shang)者當(dang)反(fan)下(xia),極(ji)(ji)外者當(dang)反(fan)內;故(gu)陽(yang)(yang)(yang)(yang)(yang)極(ji)(ji)當(dang)反(fan)陰(yin),極(ji)(ji)于(yu)(yu)下(xia)者當(dang)反(fan)上(shang);胡陰(yin)極(ji)(ji)反(fan)陽(yang)(yang)(yang)(yang)(yang),極(ji)(ji)于(yu)(yu)末者當(dang)反(fan)本。……今(jin)真人(ren)自若愚罔(wang),未洞于(yu)(yu)太(tai)極(ji)(ji)之道也(ye)(ye)”。《參同(tong)契》、《太(tai)平經(jing)》中(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)陰(yin)陽(yang)(yang)(yang)(yang)(yang)學(xue)說(shuo),后(hou)來成為(wei)宋明(ming)道教(jiao)修(xiu)煉內丹的(de)(de)理論基礎(chu)。陳(chen)摶(tuan)(tuan)吸收了(le)(le)這(zhe)種(zhong)學(xue)說(shuo),并(bing)把他與《周易(yi)(yi)》結合,用以闡述(shu)(shu)宇(yu)(yu)宙的(de)(de)生成變化(hua)(hua),從而(er)使《周易(yi)(yi)》的(de)(de)陰(yin)陽(yang)(yang)(yang)(yang)(yang)說(shuo)有(you)了(le)(le)很大的(de)(de)發展變化(hua)(hua)。《參同(tong)契》說(shuo):“易(yi)(yi)謂(wei)坎(kan)(kan)離(li)(li),坎(kan)(kan)離(li)(li)者乾坤二用。二用無(wu)爻位,周流行(xing)六虛,往來既不定,上(shang)下(xia)亦無(wu)常(chang),幽潛淪匿,升降于(yu)(yu)中(zhong)(zhong)(zhong)(zhong)(zhong),包囊萬物(wu),為(wei)道紀綱”。從整體上(shang)看,陳(chen)摶(tuan)(tuan)《太(tai)極(ji)(ji)圖》就是一個(ge)坎(kan)(kan)離(li)(li)相交,陰(yin)陽(yang)(yang)(yang)(yang)(yang)消息的(de)(de)宇(yu)(yu)宙生成模形。其坎(kan)(kan)三卦(gua)陰(yin)中(zhong)(zhong)(zhong)(zhong)(zhong)含(han)陽(yang)(yang)(yang)(yang)(yang),為(wei)月(yue);離(li)(li)三卦(gua)陽(yang)(yang)(yang)(yang)(yang)中(zhong)(zhong)(zhong)(zhong)(zhong)含(han)陰(yin),為(wei)日(ri)。坎(kan)(kan)離(li)(li)日(ri)月(yue)的(de)(de)升降運動,便產生了(le)(le)萬物(wu)。
陳(chen)摶(tuan)由陰(yin)(yin)陽的(de)(de)(de)(de)對(dui)(dui)立(li)(li)統一(yi),得出(chu)了(le)運(yun)(yun)動(dong)(dong)(dong)(dong)(dong)是(shi)(shi)(shi)絕(jue)對(dui)(dui)的(de)(de)(de)(de),靜(jing)(jing)(jing)(jing)(jing)止(zhi)是(shi)(shi)(shi)相對(dui)(dui)的(de)(de)(de)(de)辯(bian)(bian)證(zheng)(zheng)動(dong)(dong)(dong)(dong)(dong)靜(jing)(jing)(jing)(jing)(jing)說(shuo)。“動(dong)(dong)(dong)(dong)(dong)而(er)(er)(er)生(sheng)(sheng)陽,靜(jing)(jing)(jing)(jing)(jing)而(er)(er)(er)生(sheng)(sheng)陰(yin)(yin)。生(sheng)(sheng)陰(yin)(yin)之靜(jing)(jing)(jing)(jing)(jing),非真(zhen)靜(jing)(jing)(jing)(jing)(jing)也,是(shi)(shi)(shi)動(dong)(dong)(dong)(dong)(dong)中(zhong)舒緩處(chu)耳,亦(yi)動(dong)(dong)(dong)(dong)(dong)也。”在(zai)這(zhe)里,陳(chen)摶(tuan)辯(bian)(bian)證(zheng)(zheng)地處(chu)理了(le)運(yun)(yun)動(dong)(dong)(dong)(dong)(dong)和靜(jing)(jing)(jing)(jing)(jing)止(zhi)的(de)(de)(de)(de)關系。他認(ren)為,動(dong)(dong)(dong)(dong)(dong)與靜(jing)(jing)(jing)(jing)(jing)是(shi)(shi)(shi)太(tai)極在(zai)產生(sheng)(sheng)萬物過程中(zhong)呈(cheng)現的(de)(de)(de)(de)兩種狀(zhuang)態,它們是(shi)(shi)(shi)對(dui)(dui)立(li)(li)統一(yi)的(de)(de)(de)(de),靜(jing)(jing)(jing)(jing)(jing)中(zhong)有動(dong)(dong)(dong)(dong)(dong),動(dong)(dong)(dong)(dong)(dong)中(zhong)有靜(jing)(jing)(jing)(jing)(jing),不能把二者絕(jue)對(dui)(dui)地對(dui)(dui)立(li)(li)起來。所謂“動(dong)(dong)(dong)(dong)(dong)”,是(shi)(shi)(shi)指激烈狀(zhuang)態的(de)(de)(de)(de)運(yun)(yun)動(dong)(dong)(dong)(dong)(dong);“靜(jing)(jing)(jing)(jing)(jing)”是(shi)(shi)(shi)舒緩狀(zhuang)態的(de)(de)(de)(de)運(yun)(yun)動(dong)(dong)(dong)(dong)(dong),并不是(shi)(shi)(shi)“真(zhen)靜(jing)(jing)(jing)(jing)(jing)”,即(ji)絕(jue)對(dui)(dui)的(de)(de)(de)(de)靜(jing)(jing)(jing)(jing)(jing)止(zhi)。按(an)照這(zhe)種觀點(dian),太(tai)極即(ji)使處(chu)在(zai)“靜(jing)(jing)(jing)(jing)(jing)”的(de)(de)(de)(de)狀(zhuang)態下,也在(zai)運(yun)(yun)動(dong)(dong)(dong)(dong)(dong)之中(zhong)。這(zhe)就是(shi)(shi)(shi)說(shuo),世界的(de)(de)(de)(de)本原運(yun)(yun)動(dong)(dong)(dong)(dong)(dong)是(shi)(shi)(shi)絕(jue)對(dui)(dui)的(de)(de)(de)(de),永恒的(de)(de)(de)(de)。陳(chen)摶(tuan)的(de)(de)(de)(de)這(zhe)種辯(bian)(bian)證(zheng)(zheng)動(dong)(dong)(dong)(dong)(dong)靜(jing)(jing)(jing)(jing)(jing)思(si)想,既(ji)是(shi)(shi)(shi)對(dui)(dui)《老子》、《易傳》動(dong)(dong)(dong)(dong)(dong)靜(jing)(jing)(jing)(jing)(jing)觀的(de)(de)(de)(de)繼承(cheng)和發展,又(you)是(shi)(shi)(shi)對(dui)(dui)魏晉玄學動(dong)(dong)(dong)(dong)(dong)靜(jing)(jing)(jing)(jing)(jing)說(shuo)的(de)(de)(de)(de)批判。李遠國(guo)先生(sheng)(sheng)認(ren)為,中(zhong)國(guo)哲學史(shi)上(shang)(shang)陳(chen)摶(tuan)第一(yi)次提出(chu)了(le)“靜(jing)(jing)(jing)(jing)(jing)亦(yi)動(dong)(dong)(dong)(dong)(dong)”的(de)(de)(de)(de)辯(bian)(bian)證(zheng)(zheng)命(ming)題。這(zhe)是(shi)(shi)(shi)陳(chen)摶(tuan)在(zai)批判繼承(cheng)前(qian)人動(dong)(dong)(dong)(dong)(dong)靜(jing)(jing)(jing)(jing)(jing)觀的(de)(de)(de)(de)基礎上(shang)(shang)從理論上(shang)(shang)對(dui)(dui)一(yi)切都(dou)在(zai)運(yun)(yun)動(dong)(dong)(dong)(dong)(dong)的(de)(de)(de)(de)思(si)想作(zuo)了(le)高(gao)度概括(kuo)而(er)(er)(er)得出(chu)的(de)(de)(de)(de)可貴成果。
三、《伏羲六十四卦次序圖》、《河圖》和《洛書》與宇宙生成模式
陳(chen)摶(tuan)將其陰陽(yang)動靜唯(wei)物辨證(zheng)的宇(yu)宙生成(cheng)學說以《伏(fu)羲六(liu)十四卦次序圖》及《河圖》、《洛書(shu)》中的“象(xiang)”和“數”精(jing)準圖解出一個系(xi)統的五行生克、宇(yu)宙生成(cheng)圖式,宇(yu)宙化生、萬物發展過程不勞(lao)文字(zi)解說,昭然圖示。
所(suo)謂(wei)(wei)(wei)“象”,《系(xi)辭》“圣(sheng)人有以(yi)見天(tian)(tian)下之(zhi)至(zhi)賾,而擬諸其(qi)形(xing)(xing)容,象其(qi)物(wu)(wu)(wu)宜,是(shi)故謂(wei)(wei)(wei)之(zhi)象”。陳摶“易者(zhe)(zhe),象也(ye),依物(wu)(wu)(wu)象以(yi)為(wei)訓,故六十(shi)四卦皆(jie)有取象”。所(suo)謂(wei)(wei)(wei)“數”、《系(xi)辭》“參伍(wu)以(yi)變,錯綜(zong)其(qi)數。通(tong)其(qi)變,遂成天(tian)(tian)地(di)(di)之(zhi)文。極(ji)其(qi)數,遂定(ding)天(tian)(tian)下之(zhi)象。陳摶“生數,謂(wei)(wei)(wei)一二三(san)四五,陰(yin)(yin)陽(yang)(yang)之(zhi)位也(ye),天(tian)(tian)道也(ye);成數,謂(wei)(wei)(wei)六七(qi)八九(jiu)十(shi),剛(gang)柔之(zhi)德也(ye),地(di)(di)道也(ye)。以(yi)剛(gang)柔成數,而運于(yu)陰(yin)(yin)陽(yang)(yang)生數之(zhi)上,然(ran)后天(tian)(tian)地(di)(di)交感,吉兇葉應,而天(tian)(tian)下之(zhi)事,無能(neng)逃于(yu)其(qi)間矣”。即“易學(xue),意(yi)、言(yan)、象、數,四者(zhe)(zhe)不可闕一。其(qi)理皆(jie)見于(yu)圣(sheng)人之(zhi)經(jing),不煩文字解說。止有一圖,謂(wei)(wei)(wei)先(xian)天(tian)(tian)方(fang)園圖也(ye),以(yi)寓(yu)陰(yin)(yin)陽(yang)(yang)消長(chang)(chang)之(zhi)說”。就象而言(yan),是(shi)乾與坤;就數而言(yan),是(shi)奇與偶;就理而言(yan),是(shi)陽(yang)(yang)與陰(yin)(yin)。這(zhe)三(san)位一體(ti)的(de)觀念,是(shi)易學(xue)的(de)理論基石,正如邵(shao)雍指出“意(yi)、言(yan)、象、數者(zhe)(zhe),易之(zhi)用(yong)也(ye)”。“夫(fu)意(yi)也(ye)者(zhe)(zhe),盡(jin)(jin)物(wu)(wu)(wu)之(zhi)性(xing)也(ye);言(yan)也(ye)者(zhe)(zhe),盡(jin)(jin)物(wu)(wu)(wu)之(zhi)情也(ye);象也(ye)者(zhe)(zhe),盡(jin)(jin)物(wu)(wu)(wu)之(zhi)形(xing)(xing)也(ye);數也(ye)者(zhe)(zhe),盡(jin)(jin)物(wu)(wu)(wu)之(zhi)體(ti)也(ye)。……盡(jin)(jin)物(wu)(wu)(wu)之(zhi)性(xing)者(zhe)(zhe)謂(wei)(wei)(wei)之(zhi)道,盡(jin)(jin)物(wu)(wu)(wu)之(zhi)情者(zhe)(zhe)謂(wei)(wei)(wei)之(zhi)德,盡(jin)(jin)物(wu)(wu)(wu)之(zhi)形(xing)(xing)者(zhe)(zhe)謂(wei)(wei)(wei)之(zhi)功,盡(jin)(jin)物(wu)(wu)(wu)之(zhi)體(ti)者(zhe)(zhe)謂(wei)(wei)(wei)之(zhi)力”。三(san)者(zhe)(zhe)的(de)關(guan)系(xi)以(yi)“理”為(wei)根本(ben),象和(he)數只不過是(shi)表示“理”即陰(yin)(yin)陽(yang)(yang)消長(chang)(chang)的(de)模式而已,陰(yin)(yin)陽(yang)(yang)運動(dong)(dong)推動(dong)(dong)象和(he)數演化(hua)過程。
在《伏羲六(liu)(liu)十(shi)(shi)四卦(gua)次(ci)序(xu)圖》中(zhong),陳摶則(ze)用(yong)象(xiang)構成(cheng)了一(yi)個系統的宇宙生成(cheng)模式。此(ci)圖為(wei)先(xian)天四圖之一(yi)。陳摶說:“先(xian)天諸卦(gua),初以一(yi)陰(yin)一(yi)陽(yang)相(xiang)間(jian),次(ci)以二陰(yin)二陽(yang)相(xiang)間(jian),倍(bei)數(shu)至三十(shi)(shi)二陰(yin)、三十(shi)(shi)二陽(yang)相(xiang)間(jian)”。所謂一(yi)陰(yin)一(yi)陽(yang)即兩儀;“二陰(yin)二陽(yang)”則(ze)為(wei)四象(xiang),亦即太陰(yin)、少陰(yin)、太陽(yang)、少陽(yang)。“倍(bei)數(shu)”,即四分為(wei)八,八分為(wei)十(shi)(shi)六(liu)(liu),十(shi)(shi)六(liu)(liu)分為(wei)三十(shi)(shi)二,三十(shi)(shi)二分為(wei)六(liu)(liu)十(shi)(shi)四卦(gua),以此(ci)分化推(tui)行,無窮無盡。
宇宙的(de)(de)(de)(de)生(sheng)(sheng)(sheng)(sheng)(sheng)成(cheng)(cheng)發(fa)展(zhan)是(shi)(shi)一個漸(jian)進(jin)的(de)(de)(de)(de)過程,這個過程大體(ti)上可以分(fen)作五個階(jie)(jie)段。首先,從(cong)不具有(you)(you)(you)任何確定(ding)形(xing)(xing)狀和性(xing)質(zhi)的(de)(de)(de)(de)混(hun)沌(dun)氣體(ti)的(de)(de)(de)(de)“無極(ji)(ji)”,過渡(du)到含有(you)(you)(you)陰(yin)(yin)陽(yang)(yang)、動靜(jing)性(xing)質(zhi)的(de)(de)(de)(de)“太極(ji)(ji)”。這是(shi)(shi)宇宙生(sheng)(sheng)(sheng)(sheng)(sheng)化(hua)(hua)的(de)(de)(de)(de)第(di)(di)一階(jie)(jie)段。第(di)(di)二(er)階(jie)(jie)段,由(you)(you)于“太極(ji)(ji)”自(zi)身(shen)的(de)(de)(de)(de)運動,包含在(zai)太極(ji)(ji)中(zhong)的(de)(de)(de)(de)混(hun)沌(dun)未分(fen)的(de)(de)(de)(de)陰(yin)(yin)陽(yang)(yang)開始(shi)顯現,逐(zhu)漸(jian)從(cong)太極(ji)(ji)中(zhong)分(fen)化(hua)(hua)出來。第(di)(di)三個階(jie)(jie)段,從(cong)陰(yin)(yin)陽(yang)(yang)到四(si)象(xiang)。陳摶認為,任何物(wu)(wu)質(zhi)都是(shi)(shi)矛(mao)盾對立的(de)(de)(de)(de)統一體(ti)。陰(yin)(yin)中(zhong)含陽(yang)(yang),陽(yang)(yang)中(zhong)包陰(yin)(yin)。從(cong)陰(yin)(yin)中(zhong)分(fen)化(hua)(hua)為太陰(yin)(yin)和少陽(yang)(yang);從(cong)陽(yang)(yang)中(zhong)分(fen)化(hua)(hua)為少陰(yin)(yin)和太陽(yang)(yang)。這是(shi)(shi)由(you)(you)氣的(de)(de)(de)(de)形(xing)(xing)態(tai)轉化(hua)(hua)為形(xing)(xing)質(zhi)形(xing)(xing)態(tai)的(de)(de)(de)(de)初步(bu)階(jie)(jie)段。四(si)象(xiang)僅有(you)(you)(you)形(xing)(xing)沒有(you)(you)(you)質(zhi),所(suo)以還未成(cheng)(cheng)物(wu)(wu)。第(di)(di)四(si)個階(jie)(jie)段,從(cong)四(si)象(xiang)到八卦(gua)。由(you)(you)太陽(yang)(yang)產(chan)生(sheng)(sheng)(sheng)(sheng)(sheng)乾(qian)和兌;少陰(yin)(yin)產(chan)生(sheng)(sheng)(sheng)(sheng)(sheng)離和震;少陽(yang)(yang)產(chan)生(sheng)(sheng)(sheng)(sheng)(sheng)巽(xun)和坎;太陽(yang)(yang)產(chan)生(sheng)(sheng)(sheng)(sheng)(sheng)艮(gen)和坤。至此,自(zi)然界(jie)最基本的(de)(de)(de)(de)物(wu)(wu)質(zhi)天、地、雷、火(huo)、風、澤、水(shui)、山生(sheng)(sheng)(sheng)(sheng)(sheng)成(cheng)(cheng)了。它們有(you)(you)(you)形(xing)(xing)有(you)(you)(you)質(zhi),處于物(wu)(wu)質(zhi)發(fa)展(zhan)的(de)(de)(de)(de)高級階(jie)(jie)段。第(di)(di)五,從(cong)八卦(gua)延伸演化(hua)(hua),到六十四(si)卦(gua),這是(shi)(shi)萬(wan)物(wu)(wu)生(sheng)(sheng)(sheng)(sheng)(sheng)成(cheng)(cheng)發(fa)展(zhan)的(de)(de)(de)(de)最高階(jie)(jie)段。到了這一階(jie)(jie)段,萬(wan)物(wu)(wu)繁衍,“是(shi)(shi)以生(sheng)(sheng)(sheng)(sheng)(sheng)生(sheng)(sheng)(sheng)(sheng)(sheng)不息,變(bian)化(hua)(hua)萬(wan)殊“。整(zheng)個自(zi)然界(jie)在(zai)元氣永恒地運動中(zhong),生(sheng)(sheng)(sheng)(sheng)(sheng)成(cheng)(cheng)、發(fa)展(zhan)、衰亡(wang)著。
天(tian)一與(yu)(yu)(yu)地(di)六(liu)合(he)而(er)(er)成(cheng)水,乾坎(kan)合(he)而(er)(er)水成(cheng)于(yu)金(jin),冬至(zhi)節也。地(di)二與(yu)(yu)(yu)天(tian)七合(he)而(er)(er)成(cheng)火,巽離(li)(li)合(he)而(er)(er)火成(cheng)于(yu)木,夏至(zhi)節也。天(tian)三與(yu)(yu)(yu)地(di)八(ba)合(he)而(er)(er)成(cheng)木,艮震合(he)而(er)(er)木成(cheng)于(yu)水,春分節也。地(di)四與(yu)(yu)(yu)在(zai)丸合(he)而(er)(er)成(cheng)金(jin),坤兌合(he)而(er)(er)金(jin)成(cheng)于(yu)土,秋分節也。天(tian)五與(yu)(yu)(yu)地(di)十合(he)而(er)(er)成(cheng)土,離(li)(li)寄于(yu)已而(er)(er)土成(cheng)于(yu)火也。凡此皆言其(qi)成(cheng)形(xing)矣(yi)”。
而《河(he)圖》、《洛(luo)書》結合(he)起來,就可以看到一個由“天地生成(cheng)之數”構成(cheng)的(de)陰(yin)(yin)陽(yang)消長、五(wu)行生克的(de)宇宙生成(cheng)模式。這(zhe)是一種(zhong)陰(yin)(yin)陽(yang)消長,五(wu)行相生的(de)圖式。其中奇數屬陽(yang),偶數為陰(yin)(yin)。
四、結論
陳摶(tuan)易(yi)道(dao)相(xiang)通,太(tai)極(ji)(ji)(ji)是一(yi)的(de)宇(yu)(yu)宙(zhou)生成(cheng)學說,不(bu)僅為(wei)道(dao)教以(yi)易(yi)解老(lao)打開思(si)路(lu),而且(qie)給宋(song)明理學以(yi)理論啟迪,北(bei)宋(song)以(yi)前,儒(ru)家基本(ben)上(shang)不(bu)談宇(yu)(yu)宙(zhou)生成(cheng)與萬(wan)物化生,但陳摶(tuan)無(wu)極(ji)(ji)(ji)一(yi)太(tai)極(ji)(ji)(ji)宇(yu)(yu)宙(zhou)起源及演化思(si)想(xiang),傳到周(zhou)敦頤和邵(shao)(shao)雍(yong)的(de)手(shou)中(zhong),進(jin)一(yi)步得到了(le)(le)發展和演變。周(zhou)敦頤吸收運(yun)動用陳摶(tuan)的(de)太(tai)極(ji)(ji)(ji)說,重新建立(li)了(le)(le)一(yi)個“自無(wu)極(ji)(ji)(ji)而太(tai)極(ji)(ji)(ji)”的(de)宇(yu)(yu)宙(zhou)生成(cheng)說;邵(shao)(shao)雍(yong)發揮了(le)(le)《先(xian)天(tian)圖》的(de)關鍵處“太(tai)極(ji)(ji)(ji)”的(de)內涵(han),用“心”、“道(dao)”偷換了(le)(le)“氣”。他(ta)說:“心為(wei)太(tai)極(ji)(ji)(ji),又日道(dao)為(wei)太(tai)極(ji)(ji)(ji)。”。“即一(yi)方(fang)面他(ta)繼承陳摶(tuan)宇(yu)(yu)宙(zhou)生成(cheng)的(de)象數演繹思(si)想(xiang),另外(wai)從中(zhong)闡發先(xian)天(tian)環(huan)中(zhong)思(si)想(xiang),契(qi)合儒(ru)家性命之學。
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