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。
Professors, students, friends, 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，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 observations concerning some fundamental Daoist doctrines. Daoism is China’s own higher religion and an important constituent of Chinese culture and history. During the course of Daoist history its doctrines also developed through several major stages, such as the transcendent practices of the Period of Division, Double Mystery thought of the Sui and Tang, the Inner Alchemy of the Song and Yuan dynasties, etc. All of these developments occurred in response to social change and the spiritual needs of the Chinese people. In response to the needs of present-day society, Daoism urgently needs to construct new doctrines that are built on the basis of traditional Daoism.
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 principles of Daoism are: 1) The fundamental unity of the Dao and spirits as a basis; 2) the codependence of the Dao and material things, 3) the unity of life and the Dao, and 4) Dao and Techniques as substance and utility as corollaries; and 5) the perfect integration of the Dao with the secular as the final goal. Through analyzing these five things in the context of the Daoist tradition, we can explore present-day Daoist doctrine.
一、道神一元论。The fundamental unity of the Dao and spirits.
“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 concept of “dao” naturally occupies a central place in Daoism. At the same time, Daoism is a polytheistic religion. So which stands at the center: the gods and transcendents or the single Dao? This is obviously an important question to answer.
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 commonly believed that the early Daoist philosophical works, the Daodejing and the Zhuangzi explain the Dao in fairly rational terms. But do they have anything to say about spirits or the cultivation of transcendence? In fact they do. The Daodejing describes the Dao as the highest entity, existing before those “like the gods.” It thereby posits those gods as extant and emanating from the Dao. The Zhuangzi goes even further in explaining how gods emanate from the Dao. The “Da zongshi” chapter says that the Dao possesses “feelings and trustworthiness;” “Actionless, formless,” it “acts as spirits and divinities” to “create heaven and earth.” Thus the power of the spirits arises from the nature 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，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 Daoist religion inherited the philosophical concept of the Dao as source of the spirits. The Xiang’er Commentary to the Laozi of the Celestial Master on the one hand describes the nature of the Dao as “most revered, subtle and hidden, without aspect or form; knowable only through following its instructions.” Because the Dao has instructions, it must have will. But, on the other hand, in response to people’s beliefs, it states that “The Dao disperses its form as qi, and gathers its form as the [deity] the most high Lord Lao. This is the classical statement on the nature of the deified 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 spirits are one is found throughout Daoist texts. In such scriptures as the Scripture of Salvation, the Scripture of Lord Lao’s Origin in the Void, etc., the Dao is described as the highest spirit who can divide its form, spreading throughout the world for the salvation of human beings.
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，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 addition to its doctrine that one might “cultivate one’s body to achieve the Dao,” Daoism also has a doctrine that the “Dao creates the bodies of the spirits. Thus, reverence to the spirits is the same thing as honoring the Dao and the spiritual nature of the Dao resonates with the spirit of humans. The identity of the Dao and spirits gives the Dao status as an object of worship. And, since the spirits’ actions reveal the intentions of the Dao, those who worship them should, in the words of the Daode jing “advance toward that which is the Dao and retreat from that which is not [the Dao]” in order to reach the state of “broad virtue.”
二、道物依成论。The codependence of the Dao and material things.
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，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。
Another important issue to address is the relationship of the Dao, source of all in the cosmos, with each individual being. Daoist views of cosmogenesis hold that, in the words of the Daode jing, “there was a thing that gave birth through undifferentiation, born before heaven and earth…It can be seen as the mother of all under heaven. Not knowing 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 things.” Many Daoist texts explain that the “one” to which the Dao gives birth is “primal qi,” the source of all things. That is to say, the Dao is not ruler over the world, but contributes naturally to the world’s birth and growth.
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 Zhuangzi points out: “Everything is composed of one qi.” Daoism emphasizes the ubiquity of primal qi to demonstrate the interrelatedness of all things and, given the vital nature of primal qi, to show the possibility of personal perfection. As the Zhuangzi has it, qi “gathers to give life, and scatters 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 existence, all existence is a manifestation of the Dao. When the Dao existed before the evolution of all things, it had no fixed nature and can be called “nothingness.”This nothingness gave birth to existence. That is to say, all things are expressions of the Dao and cannot be separated from it. So, though we might see them as opposites, they share an inner nature.
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。
Daoist scriptures say “all things with form possess the nature of the Dao.” Since all people possess Dao-nature, they can achieve transcendence. But, in order to reach the realm of the Dao, people must perfect themselves. As Wang Xuanlan says in his Records of the Mystic Pearl “All humans are born of the Dao, but they are not of the Dao. Since they are not of the Dao, they must perfect themselves through practice.” People are not naturally one with the Dao since they have desire and are influenced by materiality. But, since the Dao is within all, when they practice the Dao, they are not seeking outside of the self, but nurturing the Dao-nature within.
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 greatest model for Daoist practice is the idea that Dao joins humans and the heavens, serving as the source of all in the cosmos. The movement of the Dao from insensible, metaphysical existence toward sensible, physical forms is also a model for the reverse movement of human perfection. Through tracing back to the Dao-nature within, one can, through physical practice, reach spiritual perfection. This is to achieve 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”。
Daoism values human life. The religion advocates the pursuit of long life and the idea that the human spirit is inextinguishable. Since the Dao is the source of life, existence and growth are expressions of the Dao. As the Xiang’er zhu puts it “life is the alternate body of the Dao.” Thus an important Daoist doctrine is that “life and the Dao are one.”
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道教历代宗师都倡导“贵生”、“重生”和“生道合一”的思想。老子讲深根固蒂，是达成长生久视的方法；谷神不死，意味着长生可期。庄子认为神仙是一种理想的人格存在形式，人修身可以长生，成为神仙。南北朝高道陶弘景在《养性延命录》中云：“夫禀气含灵，惟人为贵。人所贵者，盖贵于生，生者神之本，形者神之具。” 认为天地间一切生命存在形式中，以人为贵。因为人的生命形式本身就体现了神之属性，神是道的载体，故人的生命形式的存在也体现了道的存在。唐代高道司马承祯《坐忘论》认为：人最宝贵的是自己的生命，因为生命是道的体现。人与道的关系，就好比鱼和水的关系，鱼离水则死，人失道亦不能生。所以，道教特别重视养生、摄生，而养生、摄生的最重要目的在于体道。生命的存在是道的体现，生与道可以相保。
The Daoist discourse on life is of long standing. Laozi advocated “making one’s roots firm” as a way of extending life and his reference to the deathlessness of the spirit of the valley hints that one can extend life through cultivation practices. As the 6th century Daoist Tao Hongjing wrote in his Records on Nurturing the Inborn Nature to Extend Life “Of all beings blessed with qi and spirit, humans are most valued. And that which humans value is life. Life is the root of the bodily spirits and the body is the tool of the spirits.” Since spirits are bearers of the Dao, human life gives concrete form to the Dao. The Tang Daoist Sima Chengzhen points out that the human relation to the Dao is like that of fish to water. We move within it, it moves through us, and without it, we die.
同时，道教认为，人的生命并不取决于天命，而是可以掌握在人自己手中。早期道教经典《太平经》称：“天道万端，在人可为。”“天道”就其内容而言是非常丰富的，可谓是“万端”，但是人可以认识和运用“万端”的“天道”。东晋高道葛洪在《抱朴子•黄白》引《龟甲文》明确表示：“我命在我不在天，还丹成金亿万年。”认为人可以主宰自己的命运，可以通过修炼和服饵，使自己的生命达至长久。
道教“重生”、“贵生”、“生道合一”的思想对于当代社会来说，亦有其重要意义，对于现代人如何养生、乐生，保持身心健康具有重要的参考价值。
At the same time, Daoists do not believe that human fate is determined by heaven. Instead, one can take one’s fate into one’s own hands. The early Scripture of Great Peace states “the Dao of heaven moves in multiple directions, and humans are able to make use of it.” And the 4th century Daoist Ge Hong stated the matter forthrightly: “My fate lies with me, not with heaven.” Ge believed that by psychophysical cultivation and the ingestion of herbs one could lengthen one’s life. Traditional Daoist views on the importance and sanctity of life help us today in our efforts to cultivate the health of the individual and society.
四、道术体用论 The Dao and Technique as substance and utility
前文已论述过，道教重生、贵生。在道教长期的发展过程中，众多道门中人围绕着仙道与贵生、金丹与长生、修道与养生等课题，进行了不懈的探究与实践，形成了完整的理论体系与丰富的修证方法。这种种道教修炼的方式方法统称为“术”，而道教精神的实质，则可称为“道”。 自古以来，道教修炼具有既重“道”又重“术”的传统。道经中说：“道者，灵通之至真。术者，变化之玄技也。道无形，因术以济人；人有灵，因修而会道。”道与术是相辅相成、互相对待的，两者并重，方可成就大道。但我们发现，在学习道教、信仰道教的过程中，很多人过于注重对术的研究，甚至是只注重术，而忽视了道。实际上，前人对此早已做过深刻的论述。道以术为用，术以道为体。二者互含互摄、相须而行，方能得道。这就是“道术体用论”。
Generations of Daoists have, based on the doctrines that we have discussed, tirelessly practiced and experimented so as to develop a theoretical system of self-cultivation practices. The Dao is the spiritual substance of Daoism and this system of practices is called by the general term “techniques.” As one Daoist text puts it “Since the Dao is formless, techniques are the means by which it saves human beings. Since humans are spiritual, through the cultivation of techniques they can join with the Dao.” In this way the Dao and its techniques are interdependent and equally valuable. But we have noticed that those who study Daoism tend often to place too much emphasis on techniques, sometimes to the extent of ignoring the Dao. The ancients noticed this problem long ago and thus developed the doctrine that the Dao takes techniques for their utility, while techniques take the Dao as the substance. This is what I mean by my discourse on the substance and utility of the Dao and its Techniques.
广成先生杜光庭在《仙传拾遗》中谈到这个问题：“术之与道，相须而行。道非术无以自致，术非道无以延长。若得术而不得道，亦如欲适万里而足不行也。”“道”隐藏在无名的玄妙之域，正是凭借着各种方术才得以彰显出来。“术”虽然有形可见，但需要依靠“大道”作为长存的根基。著名学者卢国龙先生用更加深入浅出的语言描述了道与术的关系，他说：道教本身的文化结构里就有两个层面，就一个是道的层面，一个是术的层面。道的层面是道教之所以成为一门宗教的立身之本，也就是它形而上的精神追求。还有一个是术的层面，术其实并不是指巫术，道教的术是实现其信仰，继承其教育的方式方法，包括养生术。养生术包含很多，比如内丹、外丹、服食、导引。但是，如果广义的来讲，就道教在不同的历史时期、不同的社会背景下，谋求它自身发展所采取的那些措施，广义而言其实那也是术。我们说的是通过这一系列的术背后，道教还有一个道，如果没有这个道，道教不成其为道教，那就只是一个方术的积累了。
On this subject, the 10th century Daoist Du Guangting wrote “Techniques must follow the Dao. Without techniques, the Dao has no way to manifest itself and techniques without the Dao cannot endure. Just mastering techniques without achieving the Dao is like trying to walk ten thousand miles without moving your feet.” Hidden in the realms of mystery and wonder, the Dao is made manifest precisely through techniques, but techniques require a foundation in the Dao to extend human life. The modern scholar Lu Guolong points out that the spiritual and metaphysical pursuit of the Dao is what makes Daoism a religion. Techniques are the realization of Daoist belief, heritors of its educational endeavors, and include the nurture of life in all its forms. These include alchemy and inner alchemy, diet, breath practice, stretches, etc. But, considered widely, all of the ways Daoism has responded to historical and social change throughout history can be called “technique.”
五、道俗圆融论。The perfect integration of the Dao with the secular.
道俗圆融的问题，涉及宗教的神圣性与世俗化的关系，这也是各大宗教都不可回避的老问题。那么，道教认为神圣与世俗是一种什么样的关系呢？这也是当代中国道教应该深入思考的问题。
The question of the integration of the Dao with the mundane involves the possibilities of religious sanctity within a secular society. This is a perennial question for religion. So, how does this work for Daoism?
在道教看来，不管是世俗的人性，还是神灵所具有的神圣性，均是“道”性的显现。但是，由于人类无止境的追求物质需要的满足，导致了人性的异化。异化的人性中，虽然恶的成份遮掩了本真的善性，但本真的善性并不因此而不存在。道教认为，去除异化之后，人性便可以与道性的神圣性相合。
From the Daoist perspective, all humans emanate Dao-nature, whether they are members of secular society or possessed of spiritual holiness. But, since people relentlessly seek the satisfaction of material desires, their natures are often perverted. Yet, even though evil elements might obscure their original good nature that does not mean this good nature does not exist. Daoism holds that people can reconnect with holy Dao-nature within themselves by discarding the perverting forces.
可见，人性与神性并不是对立的，人当努力向善，恢复自己的本真性。神性之所以是神圣的，乃在于它是永恒的、最完善的、最美好的。世俗的人性之所以被看作是不完善的，乃在于其与“道”的神圣性相背离。道教认为，通过道教的修持，可以提供人性复归之路，神圣在世俗中可以得到圆融。世俗性本身可以体现、映鉴出道的神圣性；通过对道的修持，世俗性可以将蕴含于自身中的“道”的神圣性澄明出来。这就是道教的“道俗圆融”论。
道俗圆融论主要解决的是道教出世的神仙追求与入世济世的生活态度和社会责任感的矛盾问题，以及现代人如何在生活中修道的问题等。
From this we see that human nature and divine nature are not opposites. The reason divine nature is seen as holy is that it is eternal, perfectly good, and perfectly formed. The reason human nature lacks holiness is because of its separation from the Dao. Daoists believe that, through self cultivation, there is a way for humans to return to the Dao. Through Daoist practice, the mundane human body can indeed reflect the divine and holy nature of the Dao. The Dao-nature within can be made manifest. The integration of the Dao with the mundane revolves around a contradiction: On the one hand Daoist separate themselves from the world to pursue transcendence while, on the other hand, they go into the world to save society.
道教是来源于民间的宗教，它是在老百姓最需要它的时候应运而生的，所以它在宣扬出世精神的同时，也洋溢着积极的入世情怀，主动关心社会、关爱他人。道教的入世情怀和济世功德，都建立在其教义思想的基础上，宗旨在于以入世的态度达到济世度世之目标，阐扬大道以裨益社会人群，裨益世教。
Daoism grew out of popular Chinese religion and in response to the needs of the people, so at the same time it preaches an otherworldly spirit, it enthusiastically espouses an attitude of worldly engagement, social concern, and love of others. This attitude finds its source in the doctrines of Daoism. We spread the doctrines of Daoism to aid human society and the world.
自入世以求济世，尽管不无世俗化的种种形态，但其根本旨趣却超越于一般世俗生活，是要对世俗生活进行升华。就这一点而言，道教亦非常强调超越性。但这种超越性并不意味着神圣之道与世俗社会是两不相干的，道教之所以在世俗社会中传道、进行教化，其实是其背负着伟大的宗教理想以推进社会发展的一种表现。因此，宗教所普遍具有的神圣性与世俗化的矛盾，反映在道教中，即是如何将入世济世与神仙超越统一起来；如何依据于道教的教义特质、因应时俗变化以调整行教方式的精神，即道经所谓“随方设教”。通过对这个问题的思考，可以体现出道教的济世利人的大乘精神，也可以为我们当代道教的发展提供某种有益的启示，找到道教在现代社会的生长点。
Through going out into this world in such an unworldly way, we aim to transcend society and thereby work for its perfection. The transcendence Daoists promote is really not a flight from society. In fact, when we expound the Dao in mundane society, we are propagating the highest of religious ideals to advance society. We thus seek ways to resolve the contradiction between spiritual holiness and the mundane world while remaining faithful to the special characteristics of Daoism and the particularities of social change. Through proper consideration of these forces we can not only meet the universalistic emphases of Daoist salvation, but also find within these the special qualities of Daoism appropriate to the current age.
面对入世济世与成仙证道构成的矛盾，《道德经》中关于可道与常道、《度人经》中关于度己与度人的辩证论述，道家的超然物我的思想智慧和神仙自由逍遥理想，为道教解决这一矛盾奠定了理论基础。在这样的教义思想指导下，务道之士一方面入世以济世度人，广行善举，关爱社会人群，以己之力利济他人，奉献社会，成就社会，积功累德；一方面修炼自我，遁居修仙，炼性炼命，以度己度人。这样便使入世与超越这一矛盾在一个更高的层面上得到了统一。
We have a number of historical precedents for our endeavor to resolve the contradiction between otherworldly and this-worldly pursuits: We find these in the Dao that can be spoken and the eternal Dao of the Daode jing; in the dual promotion of self-salvation and the salvation of others in the Scripture of Salvation; and in the distinction between the material self and the ideal of free-roaming in philosophical Daoism. The resolution takes place at a higher level, where the individual practitioner at once enters the world to save others, promoting morality, caring for society, and expending his or her energy for others and, at the same time, perfects the self, retires to pursue transcendence, and refines his or her nature to save self and others.
六、结语。Conclusion
以上五个方面虽然看似各自相对独立，但却又是相互联系的。道神一元论是核心和根本，道物依成、生道合一与道术体用是依据和津梁，而道俗圆融则是目标。通过这五论，旨在梳理出道教教义的核心和基本精神并作出新的阐释，为道教教义思想的现代建构作出一些探索。
Though the above five points appear independent, they are in fact interrelated. The shared nature of the Dao and spirits are the basis. The interdependence of the Dao and things, the unity of the Dao with life, and the status of the Dao and techniques as substance and utility – all depend upon it. Finally, the integration of the spiritual Dao within mundane society is the goal. Through a careful consideration of these five principles, we might construct a new explanation of the essential spirit of traditional Daoism and thereby reconfigure Daoist doctrine for the modern world.
此论文为中国道教协会副会长张继禹道长于2012年11月中旬应美国亚利桑那州立大学邀请，访问该校时所作的演讲
English summary by Stephen R. Bokenkamp (柏夷)
