早期道教的灾变劫难说对于我们的警示--为“5．12”大地震一周年祭而作

Catastrophe Theory in Early Daoism and Its Caution to Us:In Memory of 5.12 Earthquake

本文前三部分考察早期道教的灾变劫难说,指出:《太平经》直承汉代的"天人感应"灾异思想,提出"相去远,应之近,天人一体",或许是对春秋时子产"天道远,人道迩"之言的回应,是道教关于天人关系占主流地位的纲领性观点。太平经教以其独特的承负说和当时流行的元气论,解释灾异现象,把灾变原因归诸天地万物人神鬼的承负,主张人应承顺天心而行。张陵一系正一道亦承续汉代方士的观念,以为鬼物能带给活人致灾之气,灾气连绵不断,故称"复连"。其教法是为了断绝复连,消除灾害疾病危急。张鲁《想尔注》也深受汉代流行的"天人感应"神学的影响,认为人行道可感动天,制止灾害的发生。其后出的《正一法文天师教戒科经》以"合和"理论来阐释天灾问题,与《正一玄都律》、《女青鬼律》一样,认为人事失理可导致天灾。主张人应奉道守戒,消除灾病。早期上清、灵宝经教的灾变学说中构想出宇宙具有节律性的"阳九百六"之灾和"大劫"、"小劫"之运,已经意识到天地都有盛衰毁坏。尤其是大劫,天地毁灭,水火风灾烧除飘荡,人物无有遗余,一切荡尽,种种恐怖。但并不意味历史打住、末日审判。劫有无数,循环不已。阳九百六之灾发生在每一次大劫之终。本文认为,劫是为教作铺垫,主要表现为1,每逢劫难,天尊便会教化救世,出经度人;2,种民是修道而摆脱了生死轮回的特殊选民,升入四种民天,将安度劫难。这一劫难教说联结着道教"六天"、"三天"、"三十二天"、"二十八天"、"天尊出世教化"、"天书度人"、"种民度世"等一系列教义和信仰,涉及面甚广,体现了道教的宇宙观,奠定了道教的教义基础。文末亦即第四部分对早期道教的灾变劫难说作了现代解读,进一步指出,虽然其某些说法不尽可信,但对于我们却有重大的警示作用。

The first three parts of the paper investigate the theory on catastrophe theory in Early Daoism, and argue that Taiping Jing directly inherits the disaster thought of 'Human-Universe Correspondence'. Taiping Jing interprets disaster phenomena with its unique theory of inherited merits and Yunqi, which was popular at the time. Zhang Ling’s Zhengyi Daoism also follows the alchemist conception in the Han dynasty, which considers that ghost matter will result in continued disasters called as 'Fulian'. Zhang Lu’s Xianger Zhu is also deeply influenced by popular theology of 'Human-Universe Correspondence'. The firth part deals with the modern interpretation about catastrophe theory in Early Daoism, and further argues that theory still has its own caution value to us today.