明代《莊子》注本中的「應帝王」思想：以《南華真經副墨》、《莊子內篇注》及《莊子通》為核心

Abstract

本論文係就陸西星《南華真經副墨》、釋德清《莊子內篇注》及沈一貫《莊子通》三部明代《莊子》注本進行「應帝王」思想詮釋研究。首先關注詮釋者對《莊子》思想的定位論題，進一步掌握注本之「應帝王」中心思想，繼而透過「應帝王」主要三個思想命題：「道與知」、「不測」及「明王之治」作為觀察趨向，並與注本各篇章及注者其他著作進行聯繫探討，提出結論如下： 陸西星以無為自然作為「應帝王」思想指歸，可區分為自然義、無為義與君民一體觀三個層次。聖人靜而無為，虛己順之而不可名狀，似無為實有為。其基於身國同構之論，乃將身體、心性乃至政治的思考相互融合，並緊扣著性命雙修之妙，乃將聖王的肉體修煉結合道德回歸的根本企圖，作為另一種政治神話範式而存在。 憨山的「應帝王」論述策略乃與內篇各相因次第連結，架接「個體/群體←→解脫/渡化」的思維路徑，扣合「體用/內聖外王」，呈現「破我執→無我→心同（無形礙）→遊世（順化而遊）→應世」的推論脈絡，其強調「正己」與「化物」兩層出入內外的論點，治天下在於用不損體，治不傷本性，並以體用無礙之說，在根本上消融了政治與非政治的區別。 沈一貫以莊易互通的論調為出發點，認為「應帝王」即為內聖外王之道，內聖是與神明俱無極，外王則是無為而無不為，其以「無思無為」之論作為儒道溝通基礎，續用「有定在而謂之極」之說，賦予皇權至高無上的合理性，亦透過「天有極」到「天無常」的概念轉換，作為君權與民權的折衝，繼而轉入個人結合本體層次，則藉「無定在謂之神」的論述，延伸出「沈潛之思」、「寧靜之力」等論點，為的是要當內在性道德得到確然掌握，所有政治範疇所涉及的職能與結構論題，皆得到妥適安排。

This dissertation attempts to discuss the concept “The Normal Course for Rulers and Kings” in Ming Dynasty by studying 《Nanhua Zhenjing Fumo》（南華真經副墨）、《Commentary on the Inner Chapters of the Zhuangzi》（莊子內篇注）and《Zhuangzi Tong》（莊子通）.First of all , I focus on the three authors－Lu Xi-Xing（陸西星）、Hanshan Deqing（憨山德清）and Shen Yi-Guan（沈一貫）how to define Zhuangzi between different academic groups. Second, I try to find out the theme of “The Normal Course for Rulers and Kings” in those books . Furthermore , following by there subthemes－“Tao and the perfection of knowledge”、“how the enlightened king took his stand could not be fathomed”、“the government of the enlightened king”of Zhuangzi I analysis the three philosophers how to explain these concepts and then come to a conclusion . The main findings are as follows: From Taoism to Taoist religion , Lu Xi-Xing, who was the expert of inner alchemy (neidan) in Ming Dynasty, make the linkages between body and political affairs .He believes that the true king is not only a political leader but also the man who can use occult arts skillfully. In my opinion, Lu Xi-Xing created a type of political myth which combined with body metaphors of “Tao-Te”and political ideology . Master Hanshan was one of the four eminent monks who spared the revival of Buddhism in the Late Ming. About the concept “The Normal Course for Rulers and Kings” of 《Commentary on the Inner Chapters of the Zhuangzi》,he advocated the theory of “unity in essence and appearance”. He emphasised on “Understanding”(覺)—this one word is the source of all mysteries. And the best method of spiritual cultivation is to do one's tasks without deliberate effort or purposeful mind. In this way, he narrowed the gap between political and non-political fundamentally. Thus the sage is both of this world and the other world. Shen Yi-Guan thought Zhuangzi is one of the best philosopher of Confucianism. He made a connection between 《Book of Changes》 and 《Zhuangzi》 , and centered on the ideas of the dynamic balance of opposites, the evolution of events as a process, and acceptance of the inevitability of change. He believed that the whole truth is the Tao of ' sageliness within and kingliness with-out'. The true king must be the sage who doing for nothing instead of doing nothing , his mind was so vast that it lay in a single stream with Heaven and Earth. And finally, the king understand that over and above society as a whole, there is the great whole which is the universe. He is not only a member of society, but at the same time a member of the universe. This understanding and self-consciousness constitute for him a higher sphere of living.