“道生一”章作为老子宇宙观的重要组成部分,一直为后世注老者们所重视,黄老道家自然也不例外。严遵《老子指归》在明确规定“道”、“一”内涵的基础上,认为“道”与“一”在时间和逻辑上都具有先后关系。河上公则是在继承老庄“道”...“道生一”章作为老子宇宙观的重要组成部分,一直为后世注老者们所重视,黄老道家自然也不例外。严遵《老子指归》在明确规定“道”、“一”内涵的基础上,认为“道”与“一”在时间和逻辑上都具有先后关系。河上公则是在继承老庄“道”论的同时,以“太和之精气”释“一”,认为“道”、“一”从其字面意思理解具有生成意义上的先后关系。通过对严、河二人关于“道生一”章注疏的对比,发现黄老道家对于《道德经》“道生一”具有很多的相似性。但又因他们二人分属于西汉、东汉时期的黄老道家,故从其二者注释的相似性中,我们也可窥见两汉时期黄老道家之于“道生一”思想理解的转变:1) 严遵以“太初”界定“一”,在将“道”、“一”区分开来的同时,明确“道”作为一个纯粹形上本体的存在;河上公则具有将“道”、“气”混同的倾向。2) 严遵、河上公都确立了“道”与“一”是逻辑上的先后关系,但严遵在明确“道”、“一”同质而异名,仍以“一”(气)作为宇宙生成论的开端;而河上公则在“道”、“气”互解的倾向下,将原本“道生一”的宇宙生成模式转变为了“道(气)生万物”,是“道(气)”成为万物生成的本原和根据。As an important part of Lao Tzu’s cosmic view, the “Dao Sheng one” chapter has always been paid attention to by the elderly, and huang Lao Daojia is no exception. On the basis of clearly stipulating the connotation of “Tao” and “one”, “Laozi refers” believes that “Tao” and “one” have a sequential relationship in both time and logic. While inheriting the theory of “Tao”, “He Shang” explained “one” with “the essence of Taihe”, believing that “Tao” and “one” had a relations from their literal meaning. Through the comparison of Yan and He on the chapter notes of “Dao Sheng Yi”, it is found that Huang Lao Daojia has many similarities to “Tao Sheng Yi” in the Tao Te Ching. But because they belong to the Western Han Dynasty and the Eastern Han Dynasty, we can see the change of the understanding of “Tao”: 1) Yanzun defines “one” by “taichu” and distinguishes “tao” as a pure physical ontology;the river has a tendency to confuse “tao” and “qi”. 2) Yan has established the logical relationship between “Tao” and “one”, but in clear “Tao” and “Yi”, “one” (gas) as the beginning of the generation of the universe, with the tendency of “tao” and “gas” from the universe to “tao (gas) produces everything”, and “tao (gas)” as the origin and basis for the generation of everything.展开更多
文摘“道生一”章作为老子宇宙观的重要组成部分,一直为后世注老者们所重视,黄老道家自然也不例外。严遵《老子指归》在明确规定“道”、“一”内涵的基础上,认为“道”与“一”在时间和逻辑上都具有先后关系。河上公则是在继承老庄“道”论的同时,以“太和之精气”释“一”,认为“道”、“一”从其字面意思理解具有生成意义上的先后关系。通过对严、河二人关于“道生一”章注疏的对比,发现黄老道家对于《道德经》“道生一”具有很多的相似性。但又因他们二人分属于西汉、东汉时期的黄老道家,故从其二者注释的相似性中,我们也可窥见两汉时期黄老道家之于“道生一”思想理解的转变:1) 严遵以“太初”界定“一”,在将“道”、“一”区分开来的同时,明确“道”作为一个纯粹形上本体的存在;河上公则具有将“道”、“气”混同的倾向。2) 严遵、河上公都确立了“道”与“一”是逻辑上的先后关系,但严遵在明确“道”、“一”同质而异名,仍以“一”(气)作为宇宙生成论的开端;而河上公则在“道”、“气”互解的倾向下,将原本“道生一”的宇宙生成模式转变为了“道(气)生万物”,是“道(气)”成为万物生成的本原和根据。As an important part of Lao Tzu’s cosmic view, the “Dao Sheng one” chapter has always been paid attention to by the elderly, and huang Lao Daojia is no exception. On the basis of clearly stipulating the connotation of “Tao” and “one”, “Laozi refers” believes that “Tao” and “one” have a sequential relationship in both time and logic. While inheriting the theory of “Tao”, “He Shang” explained “one” with “the essence of Taihe”, believing that “Tao” and “one” had a relations from their literal meaning. Through the comparison of Yan and He on the chapter notes of “Dao Sheng Yi”, it is found that Huang Lao Daojia has many similarities to “Tao Sheng Yi” in the Tao Te Ching. But because they belong to the Western Han Dynasty and the Eastern Han Dynasty, we can see the change of the understanding of “Tao”: 1) Yanzun defines “one” by “taichu” and distinguishes “tao” as a pure physical ontology;the river has a tendency to confuse “tao” and “qi”. 2) Yan has established the logical relationship between “Tao” and “one”, but in clear “Tao” and “Yi”, “one” (gas) as the beginning of the generation of the universe, with the tendency of “tao” and “gas” from the universe to “tao (gas) produces everything”, and “tao (gas)” as the origin and basis for the generation of everything.
