《呂氏春秋》的宇宙生成論研究：以〈圜道〉與〈大樂〉篇為中心

A Study on the Cosmology in Lüshichunqiu (呂氏春秋): Focusing on ＂Huandao＂ (圜道) and ＂Dayue＂ (大樂)

李溱鎔(Jinyong LEE)；金周英(Jooyoung KIM)

《呂氏春秋》 ； 道 ； 太一 ； 天地 ； 陰陽 ； 精氣 ； Lüshichunqiu (呂氏春秋) ； Dao (道) ； TaiYi (太一) ； Tiandi (天地) ； YinYang (陰陽) ； Jingqi (精氣)

哲學與文化

45卷4期（2018 / 04 / 01）

115 - 130

繁體中文

本論文通過對戰國末期著作《呂氏春秋》的考察，探究了其宇宙生成論的基本含義。本文探討的主要問題如下：宇宙萬物根源的基本特徵，由根源發展到萬物的生成過程以及各個生成階段的特徵。從宇宙生成論角度看，《呂氏春秋》上承先秦諸子百家之理論，下啟兩漢時期宇宙生成論的發展。筆者主要是通過分析《呂氏春秋》中〈圜道〉、〈大樂〉兩篇的內容，闡明瞭《呂氏春秋》中所論的宇宙生成之根源及其具體分化過程的特徵，最終揭示了《呂氏春秋》宇宙生成論的內涵。《呂氏春秋》基本上堅持了宇宙萬物始於「道」或「太一」的立場，由「道」和「太一」分化出「天地」和「陰陽」，最終形成天地萬物。《呂氏春秋》宇宙生成論的基本模式如下：「道＝太一→天地→陰陽→萬物」。《呂氏春秋》把宇宙萬物之根源稱為「道」或「太一」。「道」是指「萬物之宗」或宇宙萬物的總規律；「太一」則是指宇宙萬物形成之前的原始狀態，它是混沌未分之原質。宇宙萬物分化的第一環節是「天地」。「天地」一方面是指物理性時空，另一方面則指宇宙形成之基本規律（天道與地道）。宇宙萬物分化之第二階段是「陰陽」。「陰陽」一方面是指形成天地萬物的兩種對立力量（陰陽二氣），另一方面則指陰陽二氣相反相承的原理或規律（精氣）。《呂氏春秋》中宇宙生成論所講的宇宙生成過程中反映出了宇宙萬物根源的兩種屬性（道＝太一），因此這種理論體系具有「道即氣」和「道氣二元論」的特點。《呂氏春秋》的宇宙生成論對其後中國兩漢時期的宇宙論體系產生了重大而深遠的影響。

This paper seeks to elucidate the implications of cosmology presented in Lüshichunqiu (呂氏春秋), a work written in the late Warring States period. The main issues addressed in this paper include the basic features of the origin of all things in the universe, the process of emergence of all things from the source, and the characteristics of each stage of emergence. In terms of cosmology, Lüshichunqiu inherited the theories of the Hundred Schools of Thought in the Pre-Qin period and helped the development of cosmology in the period of the Han dynasty. I would like to analyze the theories propounded in the chapters ＂Huandao＂ (圜道) and ＂Dayue＂ (大樂) in Lüshichunqiu to examine the origin of the universe and the specific process of differentiation represented in Lüshichunqiu so that finally, I could expound the theoretical implications of the cosmology in Lüshichunqiu. Lüshichunqiu maintains the stance that basically, everything in the universe originates in 'Dao' (道) or 'TaiYi' (太一). It proposes that 'Tiandi' (天地) and 'YinYang' (陰陽) emerge out of 'Dao' (道) and 'TaiYi' (太一) to eventually form all things. Therefore, the cosmology in Lüshichunqiu follows the scheme: 'Dao' (道)='TaiYi' (太一) → 'Tiandi' (天地) → 'YinYang' (陰陽) → all things (萬物). Lüshichunqiu defines the origin of all things in the universe as 'Dao' (道) and 'TaiYi' (太一). 'Dao' refers to the essence and general discipline of all things in the universe, and 'TaiYi' refers to the primordial state of chaos before the formation of all things in the universe. The first stage in the formation of the universe is called 'Tiandi', which not only means the physical space and time, but also means 'Tiandao' (天道) and 'Didao' (地道), which are the basic principles in the formation of the universe. 'YinYang' (陰陽) corresponds to the second stage of cosmic differentiation. This refers to Yinyangerqi (陰陽二氣) as the two antagonistic forces that form all things in the universe and at the same time it also refers to 'Jingqi' (精氣) as the principle and discipline by which the two forces of Yinyangerqi (陰陽二氣) conflict with each other and at the same time, work in concert complementarily with each other. The process of the formation of the universe, emphasized in the cosmology in Lüshichunqiu, is characterized by the identification of the two attributes of the formation of all things in the universe: 'Dao' (道) and 'TaiYi' (太一). Hence, theoretically, it implies both the view that identifies 'Dao' (道) with 'Qi' (氣) and the view that regards 'Dao' and 'Qi' as two different sources. Further, the cosmology of Lüshichunqiu has a very significant influence on the development of the cosmological system in the period of the Han dynasty in China.

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