晚清丹家吳天秩與汪東亭的《西遊記》內丹學──以其「孫悟空」及「如意金箍棒」說為核心的探討

作者:蕭進銘（真理大學宗教文化與資訊管理學系教授）

卷期：65卷第2期
日期：2020年9月
頁碼：99-124
DOI：10.6210/JNTNU.202009_65(2).0005

摘要：
世德堂本的《西遊記》，自其在明萬曆20（1952）年刊行後，明、清二朝對於此書的詮解，一向是以內丹或佛道證道書為主流，並認為其作者就是丘處機，在某些道派當中，該書便被看做是一部丹經來進行研讀和修煉。由是，內丹的思想教法也因此書在社會的廣泛流傳，而不斷的被傳播開來。向來對於《西遊記》的研究，較少聚焦在某一道派是如何詮解及運用此書進行內丹的實際修煉。本文所主要探討的兩個晚清內丹家—吳天秩與汪東亭，其所力主之「身外虛空」的獨特丹法，便是建立在對《西遊記》一書之類似「孫悟空」、「孫外公」及「如意金箍棒」的詮解上頭而開展出來。是以，深入分析探討吳天秩與汪東亭二人的《西遊記》觀，不僅是瞭解此二人丹法及「西派」教法發展和傳承的重要關鍵外，對於瞭解《西遊記》一書是如何具體的影響道門內外的內丹修煉，亦極其重要。在經由本文的探討後，益加肯定吳天秩的丹法應非傳襲自從未談及《西遊記》的李涵虛。而吳天秩與汪東亭二人的《西遊記》內丹學，雖曾受到陳士斌《西遊真詮》與劉一明《西遊原旨》二書之影響，但亦有其二人獨特的創見處。再者，吳天秩與汪東亭二人雖最為著重《西遊記》一書，但其後的傳承，對於該書的重視情況，實有日趨弱化的現象。由吳君確在戰後傳到臺灣的一系，即完全不再提及《西遊記》一書。

關鍵詞：如意金箍棒、《西遊記》、吳天秩、汪東亭、孫悟空

《詳全文》

參考文獻：

1. 戰國‧秦越人（扁鵲），解者不詳，《難經今解》（臺北市：啟業書局，1986）。
2. 五代‧彭曉，《周易參同契分章通真義》，收入《中華道藏》，第16冊（北京市：華夏出版社，2004）。
3. 北宋‧薛道光等，《紫陽真人悟真篇三註》，收入《中華道藏》，第19冊（北京市：華夏出版社，2004），頁428。
4. 金‧王重陽，《重陽全真集》，收入《中華道藏》，第26冊（北京市：華夏出版社，2004）。
5. 元‧丘處機，陳敦甫釋義，《西遊記釋義（龍門心法）》（臺北市：全真教出版社，1976）。

Tianzhi Wu and Dongting Wang’s Inner Alchemy Teachings Based on Journey to the West in the Late Qing Dynasty: A Discussion of Their Theory of Sun Wukong and the Ruyi Gold Hoop Stick

Author: Chin-Ming Hsiao (Department of Religious Culture and Information Management, Aletheia University, Professor)

Vol.&No.：Vol. 65, No. 2
Date：September 2020
Pages：99-124
DOI：10.6210/JNTNU.202009_65(2).0005

Abstract：
The Shidetang version of Journey to the West was published during the Wanli period of the Ming Dynasty, and the book's interpretation by the Ming and Qing Dynasties was based on inner alchemy (Neidan) or Buddhism and Taoism. Among some Taoist schools in the Ming and Qing Dynasties, Journey to the West was regarded as an inner alchemy classic for study and skill cultivation. The notions and teachings of Neidan have also been disseminated throughout society because of the wide circulation of Journey to the West. In the past, the study of Journey to the West focused less on how a certain school interpreted the book and more on using it to practice Neidan. Tianzhi Wu and Dongting Wang's unique “void outside the body” inner alchemy teachings were developed according to the interpretations of Sun Wukong, Sun Waigong, and the Ruyi Golden Hoop Stick in Journey to the West. Therefore, an in-depth analysis of Wu and Wang's view of the book is critical to understanding their inner alchemy teachings as well as the development and legacy of the Western school's teachings. Such an analysis can also elucidate how Journey to the West influences inner alchemy practices inside and outside Taoism. In this article, we affirm that Tianzhi Wu's Neidan teachings were not inherited from Hanxu Li, who is not known to refer to Journey to the West. Although Wu and Wang's Journey to the West—related Neidan teaching was influenced by Chen Shibin and Liu Yiming, Wu and Wang also had their own unique ideas. Despite Wu and Wang's emphasis on the book, its legacy and the importance attached to it have gradually weakened. The lineage that Junque Wu spread to Taiwan after World War II no longer mentioned Journey to the West.

Keywords：Ruyi Golden Hoop Stick, Journey to the West, Tianzhi Wu, Dongting Wang, Sun Wukong