（天学网）道教基本教义作些阐述（双语）

（天学网）道教基本教义作些阐述（双语）

各位老师、同学们、朋友们：

大家好！很高兴应邀来到贵校，与各位进行交流。

, , , I am very happy to be here to share some time with you.

今天我想就道教基本教义作些阐述。

道教是中国本土所固有的宗教，道教文化是中华传统文化的重要组成部分。在道教文化中，道教教义思想居于基础和核心的地位。自祖天师立教以来，道教教义思想经历不断丰富发展的几大阶段，如魏晋南北朝时的神仙之道、隋唐时期的重玄之道、宋元时期的内丹之道等（天学网）道教基本教义作些阐述（双语），使道教不断在因应社会文化发展、民众精神需要及引领信仰中发挥积极作用。到了现代社会，道教迫切需要在继承传统的基础上对教义作出新的阐释，从而建构起一种适应现代社会发展和民众信仰需要的新的教义思想体系。

Today I would like to make a few some . is own and an of and . the of its also major , such as the of the of , of the Sui and Tang, the Inner of the Song and Yuan , etc. All of these in to and the needs of the . In to the needs of -day , needs to new that are built on the basis of .

道教思想五论正是基于这样一些思考上提出的。我以为，这五论是对道教教义思想最重要的五个方面所作的现代阐释。我们希望以道神一元论为根本，以道物依成论、生道合一论、道术体用论为依据，以道俗圆融为目标，通过梳理与阐释，为现代道教教义思想的建构作出探索。

My five basic of are: 1) The unity of the Dao and as a basis; 2) the of the Dao and , 3) the unity of life and the Dao, and 4) Dao and as and as ; and 5) the of the Dao with the as the final goal. these five in the of the , we can -day .

一、道神一元论。The unity of the Dao and .

道，在道教的教理教义中居于核心位置，也是道教的最高信仰。然而道教同时也是一种信仰众多神灵的宗教。道教的核心信仰，是以神仙为核心还是以道为核心呢？此二者究竟谁是立教之根本？这是我们学习道教、信仰道教首先要回答的一个问题。

The of dao a place in . At the same time, is a . So which at the : the gods and or the Dao? This is an to .

通常认为，以《道德经》、《庄子》为代表的先秦道家典籍，更多的是一种哲理性的经典，其所谓道，也是一种哲理性的范畴和概念。但我们是否能在《道德经》、《庄子》中发现其关于神的宗教性情结呢？实际上，先秦道家典籍本身就包含神仙的内容和修仙的方术。《道德经》以道为最高范畴，并提出道在象帝之先，但并没有否定天神（象帝）的存在，只是认为道比象帝更为根本，象帝也是道所派生的。这就意味着，神源于道，神性即道性。从这个意义上讲，《道德经》已经蕴含着道神一元的思想。《庄子》中更进一步阐述了道为神之源，神以道为本。《庄子大宗师》说，夫道有情有信、无为无形，神鬼神帝、生天生地。天神（帝）之所以具有神妙莫测的力量，就在于其内在的道性使然。

It is that the early works, the and the the Dao in terms. But do they have to say about or the of ? In fact they do. The the Dao as the , those like the gods. It those gods as and from the Dao. The goes even in how gods from the Dao. The Da says that the Dao and ; , , it acts as and to and earth. Thus the power of the from the of the Dao.

其后的道教承继了太上老子及庄子关于道的理念及其所蕴含的道神一元论思想，进一步阐述了神与道的一致性，并提出了道为最高神灵的观念。

祖天师所著《老子想尔注》，一方面反对将道形象化，强调道的虚无本性，认为道至尊，微而隐，无状貌形像也。但可从其诫道家思想的理解认识，不可见知也。。但提出道有诫，已意味着道有意志，可以人格化。故《老子想尔注》另一方面又因应人们对信仰对象神灵化的传统，提出道即是最高的神灵太上老君。《老子想尔注》说，道散形为气，聚形为太上老君。在道教中，这段话无疑是关于道即至尊神太上老君的经典诠释。

The the of the Dao as of the . The to the Laozi of the on the one hand the of the Dao as most , and , or form; only its . the Dao has , it must have will. But, on the other hand, in to , it that The Dao its form as qi, and its form as the [deity] the most high Lord Lao. This is the on the of the Laozi.

在历代道教的重要经典中，道神一元的思想也是一以贯之的。《度人经》认为元始天尊化生诸天，天尊即以道为身。《太上老君虚无自然本起经》、《元始应变历化经》、《高上玉皇本行集经》等道经，也表达了道即尊神的观念，尊神可以化形分身万千，历劫济世度人。

The idea that the Dao and are one is found texts. In such as the of , the of Lord Laos in the Void, etc., the Dao is as the who can its form, the world for the of human .

承上所述，我们大概可以说，道教既有修身成道的教义，也有道成神身的教义。同时，道神一元，也就说明了尊道与敬神的一致性。道有神性，可以感应众生之心灵；神有道性，依道而赏善罚恶，济世度人。强调道神一元，一方面使虚无之道有了对象性，起众生之敬信；另一方面又彰显了神本道而行。《道德经》说：天道无亲，常与善人。神意体现着天道道家思想的理解认识，故敬神之人，应该做到是道则进，非道则退，以臻于孔德之容，惟道是从的境界。

In short, in to its that one might ones body to the Dao, also has a that the Dao the of the . Thus, to the is the same thing as the Dao and the of the Dao with the of . The of the Dao and gives the Dao as an of . And, since the the of the Dao, those who them , in the words of the Daode jing that which is the Dao and from that which is not [the Dao] in order to reach the state of broad .

二、道物依成论。The of the Dao and .

道教在现代生活中，还需梳理的一个重要问题就是，道作为宇宙万物的本体，其与个体之间的关系究竟是如何的？

首先，从宇宙生成论的角度来看，道生天地万物，为天地万物之宗祖。《道德经》说：有物混成，先天地生可以为天下母。吾不知其名，字之曰道。又说：道生一，一生二，二生三，三生万物。万物负阴而抱阳道家思想的理解认识（天学网）道教基本教义作些阐述（双语），冲气以为和。一般认为，道生一即道首先化生出元气。以元气来说明道生万物的具体过程，在道教经典中有许多论述。在道以元气化生万物的过程中，道并不自居是天地万物和人的主宰，天地万物和人不过是元气之自然生化的结果。

issue to is the of the Dao, of all in the , with each being. views of hold that, in the words of the Daode jing, there was a thing that gave birth , born and can be seen as the of all under . Not its name, I call it the Dao. The Dao gives birth to the one, the one gives birth to the two, the two gives birth to the three, and the three gives birth to all . Many texts that the one to which the Dao gives birth is qi, the of all . That is to say, the Dao is not ruler over the world, but to the birth and .

由于万物的生成都离不开元气，故《庄子》指出：通天下一气耳。《元气论》也说：人与物类，皆禀一元之气而得生成。这样，道教就用元气的普遍性，解释了万物的统一性问题。同时，元气生生不息的特征，也为道教的长生成仙说奠定了基础。《庄子》说：人之生也，气之聚也。聚则为生，散则为死。因此，只要保存体内之元气聚面不散，生命就可以获得长存。

As the out: is of one qi. the of qi to the of all and, given the vital of qi, to show the of . As the has it, qi to give life, and in death.

其次，从宇宙本体论的角度来看，道是万物得以存在的内在根据，而万物则是道的具体显现。虽然道在天地万物产生之前就已存在，但这时，它不具有任何具体的规定性，故可以称之为无。当道化生出万物后，无就变成了有，万物之中都蕴含着道。没有道，万物无以生成；而没有万物，道也无以显现。唐代高道王玄览认为道与万物的关系，就如以泥印字一样，将印以印字，泥中无数字，而印字不减。且道物相依成，不能将道与物割裂开来，或者是将道与物视为对立面，二者具有同一性，从体与用的区别来说，道与物同时也具有相异性。

Since the Dao is the basis of all , all is a of the Dao. When the Dao the of all , it had no fixed and can be .This gave birth to . That is to say, all are of the Dao and be from it. So, we might see them as , they share an inner .

道生万物之后，道即内在于万物之中，故道经中说：一切有形，皆含道性。也就是说，在人人皆有道性，都是有可能成仙的。但是，要保有此道性，乃至达到与道合一的境界，就必须修行。王玄览在《玄珠录》中指出：众生禀道生，众生非是道。以非是道故，所以须修习。人具有道性，但同时也还有受情欲、形质影响的物性，故并非已经完全与道合一，所以必须修道，才能得道；同时，道就在人身中，故人修道，并不是要修成一个外在于自己的客体，而是自己已有道性的完善和扩充。

say all with form the of the Dao. Since all Dao-, they can . But, in order to reach the realm of the Dao, must . As Wang says in his of the Pearl All are born of the Dao, but they are not of the Dao. Since they are not of the Dao, they must . are not one with the Dao since they have and are by . But, since the Dao is all, when they the Dao, they are not of the self, but the Dao- .

概言之，道贯通天地人，是宇宙的本原与本体，是道教教义中的最高范畴。道由形而上向形而下逐渐具体化，就有了天地和万事万物。这是一个展开的过程，这个过程既是道由潜在向现实的过渡，也是由现实向道自身的回归。人作为万物之灵，能够自觉体认到自身中所蕴藏的道性，通过身心炼养，能够完善和扩充此道性，以达到与道合一的境界。

In short, the model for is the idea that Dao joins and the , as the of all in the . The of the Dao from , , forms is also a model for the of human . back to the Dao- , one can, , reach . This is to the Dao.

三、生道合一论。The unity of life and the Dao

在道神一元的信仰及道与人通的教义的指引下，道教非常重视人的生命价值，主张以生为乐，重生恶死，追求长生不老，内在精神实质则是生生不息。。道教认为，道是生的根本，生命、生存、生长都是道的表现形式，《老子想尔注》中说：生，道之别体也。因此，道教教义思想的一项重要内容便是生道合一。

human life. The the of long life and the idea that the human is . Since the Dao is the of life, and are of the Dao. As the zhu puts it life is the body of the Dao. Thus an is that life and the Dao are one.