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太極生二儀,“陰陽”與道之根本

國(guo)學小客堂 2023-06-19 20:04:11

“道氣通生萬物”是杜光庭的宇宙生成觀的大前提。這前提的根據就在于老子所言的“有(you)物(wu)混成”和“先(xian)天地生”,杜光(guang)庭說:“道(dao)之(zhi)起也,無宗(zong)無祖(zu),無名無形,沖而用之(zhi),漸彰(zhang)于有(you)。

太極生二(er)(er)儀,其(qi)初也(ye),示(shi)若(ruo)無(wu)(wu)(wu)(wu)(wu)狀(zhuang)之(zhi)(zhi)狀(zhuang),無(wu)(wu)(wu)(wu)(wu)象(xiang)(xiang)(xiang)(xiang)之(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang),無(wu)(wu)(wu)(wu)(wu)物(wu)之(zhi)(zhi)物(wu),無(wu)(wu)(wu)(wu)(wu)名(ming)之(zhi)(zhi)名(ming),天(tian)(tian)(tian)地(di)(di)未(wei)(wei)(wei)立,陰(yin)陽未(wei)(wei)(wei)分,清濁(zhuo)未(wei)(wei)(wei)判(pan),混(hun)(hun)沌(dun)圓通(tong),含(han)眾(zhong)(zhong)象(xiang)(xiang)(xiang)(xiang)于(yu)(yu)(yu)內(nei)而未(wei)(wei)(wei)明,藏(zang)萬(wan)(wan)化(hua)于(yu)(yu)(yu)中而未(wei)(wei)(wei)布(bu)(bu)。”。“道(dao)(dao)(dao)(dao)”之(zhi)(zhi)起初,雖然把(ba)萬(wan)(wan)狀(zhuang)、萬(wan)(wan)象(xiang)(xiang)(xiang)(xiang)、萬(wan)(wan)物(wu)、萬(wan)(wan)名(ming)、天(tian)(tian)(tian)地(di)(di)、陰(yin)陽、清濁(zhuo)等眾(zhong)(zhong)象(xiang)(xiang)(xiang)(xiang)萬(wan)(wan)化(hua)混(hun)(hun)沌(dun)圖通(tong)地(di)(di)含(han)藏(zang)于(yu)(yu)(yu)其(qi)內(nei)、中,僅(jin)僅(jin)未(wei)(wei)(wei)明、未(wei)(wei)(wei)布(bu)(bu)而已(yi),故他又說(shuo):“有(you)(you)物(wu)者,無(wu)(wu)(wu)(wu)(wu)中之(zhi)(zhi)有(you)(you),恍(huang)惚之(zhi)(zhi)物(wu)也(ye)。混(hun)(hun)成者,天(tian)(tian)(tian)地(di)(di)未(wei)(wei)(wei)分謂(wei)之(zhi)(zhi)混(hun)(hun)沌(dun),天(tian)(tian)(tian)包(bao)于(yu)(yu)(yu)地(di)(di),混(hun)(hun)混(hun)(hun)無(wu)(wu)(wu)(wu)(wu)端,天(tian)(tian)(tian)地(di)(di)浮載于(yu)(yu)(yu)水中,積聚于(yu)(yu)(yu)氣(qi)(qi)(qi)內(nei),謂(wei)曰(yue)混(hun)(hun)元以(yi)其(qi)道(dao)(dao)(dao)(dao)氣(qi)(qi)(qi)化(hua)生,分布(bu)(bu)形兆,乃為天(tian)(tian)(tian)地(di)(di),而道(dao)(dao)(dao)(dao)氣(qi)(qi)(qi)在(zai)(zai)天(tian)(tian)(tian)地(di)(di)之(zhi)(zhi)前(qian),天(tian)(tian)(tian)地(di)(di)生道(dao)(dao)(dao)(dao)氣(qi)(qi)(qi)之(zhi)(zhi)后(hou)”“其(qi)道(dao)(dao)(dao)(dao)廣博,包(bao)裹天(tian)(tian)(tian)地(di)(di),貫穿萬(wan)(wan)物(wu)”杜光(guang)(guang)庭認為,道(dao)(dao)(dao)(dao)體(ti)“含(han)眾(zhong)(zhong)象(xiang)(xiang)(xiang)(xiang)于(yu)(yu)(yu)內(nei)而未(wei)(wei)(wei)明,藏(zang)萬(wan)(wan)化(hua)于(yu)(yu)(yu)中而未(wei)(wei)(wei)布(bu)(bu)”。在(zai)(zai)杜光(guang)(guang)庭之(zhi)(zhi)前(qian),李榮(rong)曾(ceng)提出(chu)(chu)了“虛(xu)無(wu)(wu)(wu)(wu)(wu)羅于(yu)(yu)(yu)有(you)(you)象(xiang)(xiang)(xiang)(xiang)”的(de)(de)(de)觀點。李榮(rong)先提出(chu)(chu)以(yi)超乎有(you)(you)無(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)外,又能囊括有(you)(you)無(wu)(wu)(wu)(wu)(wu)二(er)(er)端的(de)(de)(de)“虛(xu)”來說(shuo)明“道(dao)(dao)(dao)(dao)”:“道(dao)(dao)(dao)(dao)者,虛(xu)極之(zhi)(zhi)理(li)也(ye)。夫論虛(xu)極之(zhi)(zhi)理(li),不可以(yi)有(you)(you)無(wu)(wu)(wu)(wu)(wu)”。李榮(rong)所說(shuo)的(de)(de)(de)“虛(xu)極之(zhi)(zhi)道(dao)(dao)(dao)(dao)”與貴無(wu)(wu)(wu)(wu)(wu)、崇(chong)有(you)(you)二(er)(er)說(shuo)的(de)(de)(de)差別,在(zai)(zai)于(yu)(yu)(yu)他將萬(wan)(wan)象(xiang)(xiang)(xiang)(xiang)萬(wan)(wan)有(you)(you)或鑿(zao)然彭著的(de)(de)(de)事理(li)組含(han)于(yu)(yu)(yu)虛(xu)極之(zhi)(zhi)中,在(zai)(zai)這(zhe)個意義上取(qu)得有(you)(you)和無(wu)(wu)(wu)(wu)(wu)的(de)(de)(de)同一,所以(yi)說(shuo)“虛(xu)無(wu)(wu)(wu)(wu)(wu)羅于(yu)(yu)(yu)有(you)(you)象(xiang)(xiang)(xiang)(xiang)”。。在(zai)(zai)李榮(rong)看來,包(bao)羅萬(wan)(wan)象(xiang)(xiang)(xiang)(xiang)的(de)(de)(de)道(dao)(dao)(dao)(dao),是“有(you)(you)無(wu)(wu)(wu)(wu)(wu)非常”、“存亡不定”的(de)(de)(de),亦是“虛(xu)”的(de)(de)(de)。,與此相(xiang)似,杜光(guang)(guang)庭以(yi)虛(xu)無(wu)(wu)(wu)(wu)(wu)為道(dao)(dao)(dao)(dao)體(ti),道(dao)(dao)(dao)(dao)體(ti)是“無(wu)(wu)(wu)(wu)(wu)宗(zong)無(wu)(wu)(wu)(wu)(wu)祖”、“無(wu)(wu)(wu)(wu)(wu)名(ming)無(wu)(wu)(wu)(wu)(wu)形”、“無(wu)(wu)(wu)(wu)(wu)狀(zhuang)之(zhi)(zhi)狀(zhuang)”、“無(wu)(wu)(wu)(wu)(wu)象(xiang)(xiang)(xiang)(xiang)之(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)”、“無(wu)(wu)(wu)(wu)(wu)物(wu)之(zhi)(zhi)物(wu)”、“無(wu)(wu)(wu)(wu)(wu)名(ming)之(zhi)(zhi)名(ming)”,但虛(xu)無(wu)(wu)(wu)(wu)(wu)的(de)(de)(de)道(dao)(dao)(dao)(dao)體(ti)卻含(han)藏(zang)眾(zhong)(zhong)象(xiang)(xiang)(xiang)(xiang)萬(wan)(wan)化(hua)于(yu)(yu)(yu)內(nei),只是還沒(mei)顯現出(chu)(chu)來的(de)(de)(de)。杜光(guang)(guang)庭把(ba)含(han)藏(zang)于(yu)(yu)(yu)內(nei)而未(wei)(wei)(wei)布(bu)(bu)的(de)(de)(de)道(dao)(dao)(dao)(dao)體(ti)謂(wei)之(zhi)(zhi)為“混(hun)(hun)沌(dun)圓通(tong)”。

那(nei)么,“混沌圓(yuan)通”的道(dao)如何生(sheng)出其(qi)自(zi)(zi)(zi)身含藏(zang)的眾象(xiang)萬(wan)(wan)化(hua)的呢?杜光庭引(yin)《九(jiu)天(tian)經》說:“天(tian)地未(wei)有而(er)有道(dao)氣,謂之玄(xuan)元始,三(san)(san)(san)氣而(er)生(sheng)三(san)(san)(san)清(qing)(qing),三(san)(san)(san)清(qing)(qing)各(ge)生(sheng)三(san)(san)(san)氣,合為九(jiu)氣而(er)成九(jiu)天(tian)。自(zi)(zi)(zi)此(ci)而(er)分方(fang)有圓(yuan)清(qing)(qing)方(fang)濁(zhuo)(zhuo)之別(bie),陽日(ri)陰月之異,三(san)(san)(san)才于是乎(hu)生(sheng)焉(yan),萬(wan)(wan)類于是乎(hu)立焉(yan)。”意思是,“道(dao)氣”為玄(xuan)元始“三(san)(san)(san)氣”,三(san)(san)(san)氣生(sheng)“三(san)(san)(san)清(qing)(qing)”,三(san)(san)(san)清(qing)(qing)生(sheng)“九(jiu)天(tian)”,自(zi)(zi)(zi)九(jiu)天(tian)分有“圓(yuan)方(fang)”、“清(qing)(qing)濁(zhuo)(zhuo)”、“陰陽”、“日(ri)月”而(er)生(sheng)立“三(san)(san)(san)才”、“萬(wan)(wan)類”,即(ji)“道(dao)氣”-“三(san)(san)(san)氣”-“三(san)(san)(san)清(qing)(qing)”,“九(jiu)天(tian)”-“陰陽”-“三(san)(san)(san)才”、“萬(wan)(wan)物”。杜光庭以“三(san)(san)(san)氣九(jiu)天(tian)說”為基(ji),闡明自(zi)(zi)(zi)己的宇宙生(sheng)化(hua)過程,他說:

道以無形無名,不(bu)(bu)無不(bu)(bu)有,自(zi)然(ran)妙化,而生乎一。”二一者(zhe)(zhe),即(ji)前始氣為(wei)天也,一生二者(zhe)(zhe),即(ji)玄氣為(wei)地也。二生三者(zhe)(zhe),即(ji)元氣為(wei)人也。

始(shi)(shi)、玄、元指“三(san)(san)(san)氣”,《云(yun)岌七簽》云(yun):“上氣日始(shi)(shi),中(zhong)氣曰元,下氣曰玄。”,天、地、人(ren)(ren)指“三(san)(san)(san)才(cai)”,是上天、中(zhong)人(ren)(ren)、下地,并且,《云(yun)復七簽》云(yun):“三(san)(san)(san)氣變生三(san)(san)(san)才(cai)。’,因(yin)此,杜光庭(ting)把老子所(suo)言的“道(dao)生一”說中(zhong)的“一”、“二”、“三(san)(san)(san)”解釋(shi)為(wei)“始(shi)(shi)氣為(wei)天”、“玄氣為(wei)地”、“元氣為(wei)人(ren)(ren)”。換言之,道(dao)氣化為(wei)三(san)(san)(san)氣,三(san)(san)(san)氣化為(wei)三(san)(san)(san)才(cai),三(san)(san)(san)才(cai)生化萬物(wu)。

然而(er)(er),杜光庭認為,這種“氣(qi)(qi)”的運動(dong)變化(hua)(hua)是(shi)以(yi)(yi)“陰陽”“清濁(zhuo)(zhuo)”(動(dong)力、動(dong)因(yin))等二儀的相交相感為基,他說:所(suo)以(yi)(yi)沖和(he)妙氣(qi)(qi)生(sheng)化(hua)(hua)二儀,凝陰陽之(zhi)華(hua),成清濁(zhuo)(zhuo)之(zhi)體,然后人倫畢備,品(pin)物無遺,四存調平,五行(xing)運象。若交感而(er)(er)順,則物保其(qi)常,或(huo)否塞(sai)而(er)(er)逆,則物催(cui)其(qi)患(huan)。

“沖和妙(miao)氣(qi)(qi)(qi)”即“道(dao)氣(qi)(qi)(qi)”生(sheng)(sheng)化“二(er)儀(yi)”而(er)凝成“陰(yin)(yin)陽(yang)”、“清(qing)濁”之體,然后才(cai)有人倫、品物、四時(shi)、五行等萬(wan)(wan)物萬(wan)(wan)象(xiang)。若“二(er)儀(yi)”的(de)交(jiao)感順(shun)則萬(wan)(wan)物保其(qi)常,相反(fan)(fan),若逆(ni)則萬(wan)(wan)物催其(qi)患,故杜光庭引《周易》說:氣(qi)(qi)(qi)周易》乾(qian)下坤(kun)上(shang)為(wei)泰,天(tian)(tian)地交(jiao)而(er)萬(wan)(wan)物通也,上(shang)下交(jiao)而(er)其(qi)志同也,內陽(yang)而(er)外陰(yin)(yin),內健(jian)而(er)外順(shun),內君(jun)子(zi)而(er)外小人,君(jun)子(zi)道(dao)長(chang)小人道(dao)消也。故陽(yang)氣(qi)(qi)(qi)在上(shang)而(er)下感于陰(yin)(yin),坤(kun)為(wei)陰(yin)(yin)也‘陰(yin)(yin)氣(qi)(qi)(qi)在下而(er)上(shang)感于陽(yang),二(er)氣(qi)(qi)(qi)交(jiao)感而(er)生(sheng)(sheng)萬(wan)(wan)物,是則孤陰(yin)(yin)孤陽(yang),不(bu)(bu)能生(sheng)(sheng)化,其(qi)或(huo)反(fan)(fan)此則坤(kun)自(zi)居下,乾(qian)自(zi)居上(shang),二(er)氣(qi)(qi)(qi)不(bu)(bu)交(jiao),天(tian)(tian)地隔(ge)塞(sai),在易為(wei)否,天(tian)(tian)地不(bu)(bu)交(jiao),而(er)萬(wan)(wan)物不(bu)(bu)通,上(shang)下不(bu)(bu)交(jiao),而(er)天(tian)(tian)下無邦(bang),亦不(bu)(bu)能生(sheng)(sheng)化。如此看來,就生(sheng)(sheng)化過程而(er)言,“二(er)儀(yi)”是夭地萬(wan)(wan)物的(de)生(sheng)(sheng)長(chang)變(bian)化之根(gen)本因(yin)素,杜光庭說:

萬(wan)(wan)物之(zhi)(zhi)(zhi)(zhi)生(sheng)也(ye),道氣生(sheng)之(zhi)(zhi)(zhi)(zhi),陰(yin)陽(yang)氣長(chang)養(yang)之(zhi)(zhi)(zhi)(zhi)。一(yi)晝(zhou)(zhou)一(yi)夜,一(yi)陰(yin)一(yi)陽(yang),更相遞代,養(yang)育萬(wan)(wan)物。其大(da)也(ye),陰(yin)為(wei)(wei)(wei)(wei)寒(han),陽(yang)為(wei)(wei)(wei)(wei)署;其細也(ye),陽(yang)為(wei)(wei)(wei)(wei)明,陰(yin)為(wei)(wei)(wei)(wei)晦。以寒(han)署明晦晝(zhou)(zhou)夜,長(chang)育萬(wan)(wan)物,各成其形,非妙道沖和(he)之(zhi)(zhi)(zhi)(zhi)氣,無(wu)(wu)以生(sheng)也(ye)。雖有寒(han)署而無(wu)(wu)道氣者亦姐落(luo)失。二氣更為(wei)(wei)(wei)(wei)內外,故萬(wan)(wan)物負之(zhi)(zhi)(zhi)(zhi)抱之(zhi)(zhi)(zhi)(zhi),不可離爽。人(ren)之(zhi)(zhi)(zhi)(zhi)生(sheng)也(ye),道以元一(yi)之(zhi)(zhi)(zhi)(zhi)氣降之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)精為(wei)(wei)(wei)(wei)神,天以太陽(yang)之(zhi)(zhi)(zhi)(zhi)氣付之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)動(dong)為(wei)(wei)(wei)(wei)息,地以純(chun)陰(yin)之(zhi)(zhi)(zhi)(zhi)氣案之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)形為(wei)(wei)(wei)(wei)質。

萬(wan)物(wu)是道氣(qi)(qi)(qi)(qi)所生(sheng)(sheng)的(de),陰(yin)(yin)陽(yang)二(er)氣(qi)(qi)(qi)(qi)所長養的(de)。“陰(yin)(yin)陽(yang)氣(qi)(qi)(qi)(qi)養之(zhi)”指(zhi)晝夜、陰(yin)(yin)陽(yang)更(geng)(geng)相(xiang)遞(di)代(dai)而(er)養育萬(wan)物(wu)。就其(qi)大(da)而(er)言(yan),陰(yin)(yin)陽(yang)成(cheng)(cheng)為(wei)“寒暑”;就其(qi)小而(er)言(yan),陰(yin)(yin)陽(yang)成(cheng)(cheng)為(wei)“明晦”。“陰(yin)(yin)陽(yang)”以(yi)寒暑、明晦、晝夜長育萬(wan)物(wu),而(er)萬(wan)物(wu)以(yi)此(ci)各成(cheng)(cheng)其(qi)形(xing),故(gu)陰(yin)(yin)陽(yang)二(er)氣(qi)(qi)(qi)(qi)更(geng)(geng)為(wei)萬(wan)物(wu)之(zhi)內外(wai),萬(wan)物(wu)不(bu)(bu)可(ke)離(li)陰(yin)(yin)陽(yang)。但是,萬(wan)物(wu)是非妙道沖和(he)之(zhi)氣(qi)(qi)(qi)(qi)無以(yi)生(sheng)(sheng)的(de),就是說(shuo),若(ruo)有“陰(yin)(yin)陽(yang)”(寒署)二(er)氣(qi)(qi)(qi)(qi)反而(er)無“道氣(qi)(qi)(qi)(qi)”,萬(wan)物(wu)就殂落,故(gu)杜光庭說(shuo):“人之(zhi)生(sheng)(sheng)也(ye),道以(yi)元一之(zhi)氣(qi)(qi)(qi)(qi)降之(zhi)為(wei)精為(wei)神,天以(yi)太陽(yang)之(zhi)氣(qi)(qi)(qi)(qi)付之(zhi)為(wei)動(dong)為(wei)息,地(di)以(yi)純陰(yin)(yin)之(zhi)氣(qi)(qi)(qi)(qi)察之(zhi)為(wei)形(xing)為(wei)質。”如此(ci),在萬(wan)物(wu)之(zhi)生(sheng)(sheng)化過程中,“道氣(qi)(qi)(qi)(qi)”和(he)“陰(yin)(yin)陽(yang)”二(er)氣(qi)(qi)(qi)(qi)是缺一不(bu)(bu)可(ke)的(de)。

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