第三十八章《第三册》（12）（1 / 3）

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詹石窗

过去，有些研究《易》学的学者往往把《周易》仅仅当作儒家的经典。其实，作为我国古代的珍贵文献，《周易》是先秦诸子百家的共同经典，故汉代学者刘向校书时便将该书列为经部之一，以示非儒家所专有。

东汉，随着社会的变迁，道教的产生，《易》也成为道士手中之至宝。或注释，或引申，或改造。《易》几乎变成道教思想体系的基础。这种情况到了宋元之际可谓达到了高峰。道士们不仅对《周易》本身进行探讨，而且对《易》学许多支派的理论予以应用和发展。这方面的内容是十分丰富的，其中大量涉及哲学、政治、经济、天文、物理、化学、医学等问题，颇值得研究。

略读道经，偶有所得。今就宋元道教与《易》学之关系问题，发其一孔之见，以就教于方家和前辈。

宋元道教与《易》学关系的一个重要特点是“遁甲”之学符箓化，其主要标志是《秘藏通玄变化六阴洞微遁甲真经》（以下简称《真经》）的问世。

一

什么叫遁甲之学？简言之，此系《易》学之支派。

“甲”是天干之首，始见于殷墟卜辞。《周易》更有“先甲三日，后甲三日”之说。扬雄治《易》而有所发明，其《法言》称：“先甲一日易，后甲一日难。”注云：“甲者，一旬之始，已有之秘也。先之一日，未兆也；后之一日，已形也。”（见王云五主编《丛书集成初编》本《法言》卷六第二十五《先知篇》）扬雄已把“甲”作为一个重要关节点。《史记·历书》对“甲”有进一步的解释：“甲者，言万物剖符甲而出也。”（《索隐》：符甲，犹孚甲也）“数始于一，终于十，成于三；气始于冬至，周而复生；神生于无，形成于有，形然后数，形而成生。故曰神使气，气就形。”这是将“甲”与数、气、形联系起来。以甲为首的十天干同十二地支相配，构成六十甲子，以十为旬，便有“六甲”之称。《汉书》卷二十四《食货志》第四上：“八岁入小学，学六甲五方书，计之事。”又卷二十一《律历志》上：“日有六甲，辰有五子，十一而天地之道华。”《后汉书·邓禹传》：“王匡成丹刘均等合军十余万，复共击禹。禹军不利……诸将见兵势已摧，皆劝禹夜去，禹不听。明日，癸亥，匡等以六甲究日不出，禹因得更理兵勤众。”在这里，不仅甲子具有重要地位，其他“五甲”亦与甲子有同功之用。

遁，其义有三。一为逃。《后汉书·刘宠传》：“乃轻服，遁归。”二为回避。《后汉书·杜林传》：“上下相遁，为敝弥深。”三为隐去。白居易《白苹洲五亭记》：“五亭间开，万物迭入，向背俯仰，胜无遁形。”《周易》以“遁”卦为隐避之象，“天下有山，遁”。在《周易》里，“甲”与“遁”都有出现，但并未联结起来，后之术士合而为一，发展为遁甲之学。《遁甲符应经》卷上《遁甲总序》第一云：“古法遁者，隐也，幽隐之道。甲者，仪也，谓六甲六仪在，有直符天之贵神也，常隐于六戊之下，盖取用兵机通神明之德，故以遁甲为名。”