《列子》中所引《黄帝书》与老聃之言考辨--兼谈列子学派在道家的地位

摘要

Two references in Liezi which are cited fromHuangdi Book are also referenced in today’sLaozi. Many previous scholars thought thatHuangdiBook had copiedLaozi. However, there are two kinds of styles of quoting obviously from other books such asHuangdi Book and Laotzu’s words. By reading related documents handed down or unearthed, we discriminate the quoted materials between language’s interior and periphery. On the one hand, we think thatLaozi copies theHuangdi Book. In other words, quotingHuangdi Book inLiezi belongs to direct reference. On the other hand, we believe that the characters aboutLaodan’s Words referenced inLieziare not entirely consistent with today’sLaozi, which seems to be the product of oral propagation.Laozi may have been shaped not by that time, but through efforts of later generations. Only by clarifying these doubts, can we better understand its material source, early formation, transmission form, literature system, and so on. Liezi School is transitional in the development of Taoism, inheriting Huang School and Lao School before it and functions as the forerunner for the related thoughts in later Huang-Lao School.%《列子》中所引《黄帝书》，两处又见于今见《老子》，但在《列子》一书中，明显出现了引用《黄帝书》与“老聃之言”两种引言体例。通过与传世文献及出土文献对读，对所引材料从语言内部逻辑性与外部上下文语境辨析认为，《列子》中所引《黄帝书》为直接引用，其文字又见于《老子》，是《老子》借鉴了《黄帝书》；所引“老聃之言”其文字与今见《老子》虽相似但并不完全一致，似为《老子》经典化之前列子学派口传之物，当时很有可能经过后人荟萃而成的《老子》定本还未形成。厘清这些问题，可以更好地认识《老子》的材料来源、早期形态、传播形式、文献体系等问题。列子学派在道家发展过程中具有承前启后的地位，前承黄学与老学，向后其贵虚与循名思想为黄老学派先驱。