藥樹的生成──方以智《藥地炮莊》研究

Abstract

本文旨在以方以智《藥地炮莊》為討論之核心，探究方以智纂作此書之原因及其願盼達成之效用。 第一章緒論，先概述方以智之生平與著作，次論《藥地炮莊》之版本與內容，再論本文論題揀擇與研究方向，廓清本文寫作之眉目綱領。 第二章討論《藥地炮莊》之設題義蘊旨趣，論述方以智纂著《藥地炮莊》，取「莊」作為主要藥材，進行「炮」之發毒煉製詮解，以完全其「藥地」之深心夙願；如斯當得概括總論方以智纂著此莊學著作而復揀定此題目，其旨趣深意可謂為「炮製莊子以成藥樹天地」。 第三章討論《藥地炮莊》之藥樹康健情態，論述《藥地炮莊》「見全」與「大獨」之議題皆可謂與圓伊三點（∴）密切相關，而該圓∴三點於方以智思想中覺知類型、境相狀態、主體火候、觀照作用等面向之義蘊既明，當可知圓∴三點之全體彰顯以及隨此符號模式感應諸法之持衡運作，即為《藥地炮莊》所欲康復之諸人本具情態，遂可謂「藥樹情態即為本具三點」。 第四章討論《藥地炮莊》之炮製發毒釋例，論述《藥地炮莊》整體篇章結構可能具備之系統相，復就實際段落字句討論釋例，以明此書經由「炮製」以使學人康復之義蘊，並證方以智《藥地炮莊》之寫作側重以本具藥樹情態之圓∴三點與《莊子》文本感應，亦盼後之學者於閱讀接受中體會自身本具藥樹情態之圓∴三點，遂可謂「自炮吞吐即是自為藥樹」。 第五章結論，先總結本文研究，再論未來研究之可能方向。本文總題以「藥樹的生成」，盼關照方以智思想中生成實法與方便權法之兩行論述，有取生成實法中諸人藥樹情態本自具足之生就天成義涵，兼取方便權法下諸人藥樹情態漸次體證之生發變成義涵，以明方以智纂作《藥地炮莊》之意趣宗旨。

This thesis focuses on Yao-Ti P’ao Chuang, Fang I-Chih’s masterful commentary on Chuang-Tzu. Particular attention is given to two issues: what motivates Fang I-Chih to write the commentary and what he hopes to achieve with it. The first chapter begins with a brief discussion of Fang I-Chih’s life and works. An overview of Yao-Ti P’ao Chuang then follows, examining its main themes and editions. Against this background, I situate my thesis in the current literature and outline the major claims. The second chapter considers the title of the commentary: what does “Yao-Ti P’ao Chuang” mean? I shall argue that Fang I-Chih’s ambitions behind the work are already visible in this title – Chuang-Tzu (“Chuang”) is taken to be a kind of medicine and interpreted in a way analogous to medicine refinement (“P’ao”), in order to make this world, as it were, a land of medicine trees (“Yao-Ti”). In the third chapter, I discuss the central concept in Yao-Ti P’ao Chuang: the medicine tree. A case will be made that the image of medicine tree is invoked to characterize the natural state of health in human beings. The state is represented in Fang I-Chih’s commentary by the symbol “∴”, which transcribes i-kāra, the Sanskrit vowel sound of “I”. The symbol is chosen because of its characteristic syntactical features, features that help the reader to visualize the way things are in the state of health. With this symbol, Fang I-Chih intends to illustrate how the natural state makes possible the transition between ordinary, mystic and integrative forms of perception. The fourth chapter provides an analysis of Fang I-Chih’s interpretative method in writing the commentary: that of medicine refinement. To this end, I first consider the overall organization of Yao-Ti P’ao Chuang. Then I examine the relevant paragraphs and discuss Fang I-Chih’s hermeneutics. As will become clear, his method encourages the reader to engage Chuang-Tzu as he does, coming to terms with their own experiences in light of it. It is hoped that by doing so, the medicine tree that has always been in the reader would be revealed to them. The fifth chapter concludes the study, summarizing the preceding analyses and anticipating future research. Given the motivations of this thesis, it is titled The Being and Becoming of the Medicine Tree. For it aims to make clear the twofold overarching concern in Yao-Ti P’ao Chuang: how each of us both is, and becomes, the medicine tree.