道、氣與身／心－黃老道家的養生方法論

Dao, Qi, and Body / Mind-Huanglao Daoist Methodology of Nurturing Life

沈清松(Vincent SHEN)；林淑芬(Shu-fen LIN)

存有－方法論 ； 道 ； 氣 ； 身／心 ； 心術 ； Onto-methodology ； Dao ； Qi ； Body/Mind ； Technique

哲學與文化

49卷8期（2022 / 08 / 01）

47 - 64

繁體中文

本文主要探討《管子．內業篇》中養生及修心的理論與實踐，《管子》〈內業〉篇是黃老道家的基礎文本之一，大部分中醫哲學都奠基於此。養生和疾病治療是中醫的兩輪，但養生應該優先，養生不只意味著維持生命的運作，同時也是生命自身的成長，因為身與心密切相關，養生也與修心緊密相關。作者以不同於西方脈絡下「邏輯、方法論和科學哲學」的「方法論」概念，在中醫思維的路線上，將方法論視為動態的存有論和實踐的方法論，而以黃老道家的文獻來闡明此一論點，並在此脈絡下，以預防醫學的角度，探討養生和修心的必要連結，而非討論養生與疾病治療的關聯。在閱讀黃老文獻時，方法論被視為與存有論是一體的。道同時被視為終極實在和道路，養生和修心的方法論也因此被視為與此有關。對黃老道家來說，道是終極的實在，賦予萬物以生命，因此，維持生命良好狀態的方法論便應該考慮道賦予生命和維繫萬物生命的方式（道路）。為了讓道的概念成為實用的－道與宇宙的運作、國家的治理和生命的保存有關，精氣的概念被提出，透過精氣，道賦予宇宙萬物以生命，保存生命，並使生命如其所應是地成長；而人心被認為是道居住的場所，照管並以各種方式純化人的欲望，唯當其情感和欲望被好好地調節和控制時，方能迎接精氣，以其無法抗拒的力量來行動。

This paper will mainly explore the theory and practice of nurturing life (養生 yangsheng) and cultivating mind (修心 xiuxin) in the Chapter ＂Neiye＂ 內業 (Inner Working) of the Guanzi 《管子》, one of the founding texts of Huanglao Daoism on which most of the philosophy of Chinese medicine is based. Nurturing life and curing of disease are like the two wheels of the same vehicle of Chinese medicine, the priority should be given always to the nurturing of life, which means not only the maintaining of life functions but also the growing of life itself. Since body and mind are so closely related to each other, the nurturing of life is also closely related to the cultivation of mind. The author presents a concept of ＂methodology＂ different from that in the western context of ＂logic, methodology and philosophy of science＂, and deals with methodology as dynamic ontology and practical methodology in the line of thought of Traditional Chinese Medicine, all in using some Huanglao Daoist texts to illustrate this point. In this context, he discusses the nurturing of life and its necessary connection to the cultivation of mind, rather than the curing of diseases. When we read Huanglao texts such as the Inner Working, methodology was seen there as unified with ontology. In it, the Dao was considered both as the Ultimate Reality and as the Way, in reference to which the methodology of nurturing life and cultivating mind/heart should be considered. For the Huanglao Daoists, the Dao is the Ultimate Reality, that which gives life to all things, and accordingly, the methodology of keeping life in good condition should consider the way by which the Dao gives life and keeps the life of myriad things. To render the concept of the Dao pragmatic, in its relevance to the functioning of the universe, the governing of the State and the conservation of life, the concept of jing qi (Subtle Vital Energy), was proposed as that by which the Dao gives life to myriad things in the universe, that which conserves life and allows life to growth as it should be. In the context of Huanglao Daoist ontology/ cosmology, human mind was considered both as the locus of the Dao's dwelling and the agent that managed human desire and purified itself by using various methods. The mind, as the locus of Dao's dwelling, when calm, quiet and purified, was able to receive the Dao and becomes Its dwelling. The mind as an agent of actions, when having its emotions and desires well-tempered and under control, would be able to meet the Subtle Qi and performed with its overwhelming power.

1. (2003).上海博物館藏戰國楚竹書.上海:上海古籍出版社.
2. (1979).黃帝內經.臺北:國家中醫協會.
3. Guan, Zhong,Rickett, W. Allyn(Revised)(2001).Guanzi: Political, Economic, and Philosophical Essays from Early China-A Study and Translation.Boston, Mass.:Cheng & Tsui.
4. 尹知章（注）,戴望（校正）(1981).管子校正.臺北:世界書局.
5. 王明（編）(1960).太平經合校.北京:中華出版社.
6. 王弼(1999).老子四種.臺北:大安出版社.
7. 高誘（注）(1985).淮南子.臺北:世界書局.
8. 陳鼓應（註釋）(1995).黃帝四經今註今譯：馬王堆漢墓出土帛書.臺北:臺灣商務印書館.
9. 陳耀庭（編）,李子微（編）,劉仲宇（編）(1992).道家養生術.上海:復旦大學出版社.

1. 劉千美(2023)。照護倫理與人類世——沈清松醫護哲學的後人類指向。哲學與文化，50(3)，5-26。