| 摘要: | 牟宗三先生解讀老子《道德經》而以「無」為老子思想之首要概念，凡老子之言「道」與「德」皆不離於「無」，且老子「無」之智慧本因周文罷弊而發，蓋老子既見有為造作之亂象與災害，故欲藉此智慧而去執解礙以疏通世法與安立民生，故「無」乃具工夫義和境界義而屬實踐性之概念，今老子之以「無」為道，實乃即德為道，故其形上學之性格當屬境界形態而非實有形態，至若老子之言道生萬物，此等宇宙論之陳述亦非實有形態者所恆言之以形上實體創生萬有，而當是聖人以沖虛之玄德觀照萬有之自生自長自成自濟也，是即「不生之生」或「道常無為而無不為」之義諦。老子境界形態形上學中因不具客觀實有之道及其創生性，故其體用思想乃以用為體或即用是體，牟先生因之乃言老子形上學僅有作用層而無實有層或以作用層權假為實有層，並形容「不生之生」為「作用之成全」或「作用之保存」，且有此故，凡老子之言絕聖去智、絕仁去義等皆非實有層之否定而乃作用層之去執解礙以成全，若王弼曰「絕聖而後聖功全，棄仁而後仁德厚」乃深得其中三昧，凡老子「守母存子」之本願及其「正言若反」之詭辭為用，據此亦可知之矣。
My thesis study on Mr. Mou Zongsan interpreted Lao-zi's Tao De Jing and took ‘wu’（無） as the primary concept of Lao Zi's thought. All Lao-zi's words ‘tao’ and ‘de’（德） are inseparable from ‘wu’, and the wisdom of Lao-zi's ‘wu’ is due to Zhou's cultural collapse. Because Lao-zi sees the chaos and disasters caused by making conscious behaviors, he wants to use wu wisdom to solve obstacles in order to clear the world and settle the people’s livelihood. Therefore, ‘wu’ is practical conception and practical inner state. Actually, Lao-zi’s ‘wu’ is the tao, and the ‘de’ is as the tao. Therefore, Lao-zi’s metaphysical character should belong to the inner state form rather than the objective being. Even if Lao-zi’s words that tao create all things, these cosmological statements are also not the objective being has always said that the metaphysical entity creates all things, and rather it is the saint who observes the self-living and self-growth and self-help of all things with the mysterious virtues of the wu, it is the ‘creating without creator’ or the meaning of ‘Tao is always creating with wu-wei（無為）’. Lao-zi's metaphysics of inner state does not have the way of objective being and its creativeness, so his thought of substance and practice use are based on the substance as the practice or the substance is the practice. Because of this, Mr. Mou said that Lao-zi's metaphysics only has the practice without entity, or there are the practice as virtual entity. Therefore the ‘creating without creator’ is described as ‘the fulfillment of the practice’ or ‘the preservation of the practice’, and for this reason, the Lao-zi’s words that anti-sacred, anti-wise, anti-benevolence, anti-righteousness and so on, it is not the negative of the actual reality, but the effect of the practice of remove mind-obstacle in order to complete life, and it like as Wang-bi’s save sacred without sacred, save benevolence without benevolence. Also, Lao-zi’s rhetoric of ‘right words as opposed’ that a well-known saying ‘mother keeps the child’. |
