唐代道教文学中的养生思想与实践

发布时间：2018-06-02 04:28

本文选题：唐代 + 道教　；参考：《华中师范大学》2017年硕士论文

【摘要】：道教自南北朝时期的改革整顿以后,在唐王朝时期,由于统治者的大力扶持而开始快速发展起来。统治者对道教的重视使得一些官僚阶级学习道教以迎合统治者,道教养生在上层士大夫和文人阶级传播流行,与传统的中医药学也相互借鉴。本文通过对唐代道教文学来分析道教养生思想与实践,主要通过外丹思想与实践和内养思想与实践来论述。首先,在外丹思想方面,外丹派通过构建一个关于宇宙生成和演变的哲学模型,缩小运用于炼丹的炉鼎之中,药材按照性质分成阴阳两性,以此配置药材比例和炼制过程,这些都在道教文学中通过意象和隐喻表达出来。其次,在内养思想方面,重玄学思想的兴起是道教养生思想由外丹学向内养思想转变与道教内养理论体系的建立和完善的理论基础;以存思服气、导引和吐纳胎息等为主要内容的气功养生,其本质是寻求一种人与自然、人与外物和谐沟通的理论范式。另外,以吴筠为例的一批高道群体,在与世俗文人的交往过程中,为道教养生思想和世俗文人之间架起了沟通的桥梁。同时,在外丹实践方面,文人通过与道士之间的交往互动,实施自己求仙问道的宗教行为;世俗文人在接受了外丹之术后,通过亲身实践或者间接了解,形成外丹服药的“临床实验数据”,再通过道教文学作品的形式传达出肯定或否定的态度;同时,在养生服食过程中形成了文学中固定的茶与酒之类的意象。在内养方法方面,文人群体对神仙本身和神仙所生活的世界的向往致使他们效仿神仙神话传说中的生活方式和神仙心境。气功的实践多是道士对世俗文人的讲道与论玄的过程,是一种个体性质的宗教体验,具有宗教神秘主义色彩。另外,白居易因体弱多病而选择道教养生,从他服食外丹丹药到内炼精神的态度转变,可以看出唐代道教养生由外丹向内丹转变的总体趋势。唐代道教养生之于文学,有三个特点:第一,唐代道教养生思想与实践正值外丹养生向内丹炼养的内向化转型时期;第二,道教养生在道士与文人之间交流并通过文学形式表达出来,这是道教养生学世俗化过程中的“再生产”;第三,随着道教养生的发展和普及,道教信仰呈现功利化的趋势,信仰主体虔诚度下降,这既是道教作为一种宗教的信仰危机,也是道教世俗化的表现。唐代道教养生学的发展,丰富了道教文学的风格,具有很强的崇道情结;开启了全民养生的大潮,促进了道教养生与中医药学的融合与发展,最终加速了道教在唐代的繁荣。
[Abstract]:Taoism began to develop rapidly during the Tang Dynasty because of the strong support of the rulers after the reform and rectification of the Northern and Southern dynasties. The rulers attached great importance to Taoism, which made some bureaucratic classes study Taoism to cater to the rulers. Taoist health preservation spread in the upper class of literati and literati, and was also used for reference from traditional Chinese medicine. Through the analysis of Taoist literature in the Tang Dynasty, this paper discusses Taoism's thought and practice of preserving health, mainly through the thought and practice of Waidan and the thought and practice of inner cultivation. First of all, in terms of the thought of Outer Dan, the Waidan School, by constructing a philosophical model on the generation and evolution of the universe, shrinks its use in the oven tripod of alchemy, and the medicinal materials are divided into yin and yang by their nature, so as to configure the proportion of medicinal materials and the refining process. All these are expressed through imagery and metaphor in Taoist literature. Secondly, the rise of heavy metaphysics is the theoretical basis for the transformation of Taoist health preserving thought from outside Dan to internal cultivation and the establishment and improvement of Taoist internal culture theory system. The essence of Qigong, which is the main content of guiding and inputting fetal information, is to seek a theoretical paradigm of harmonious communication between man and nature, between man and other things. In addition, taking Wu Yun as an example, a group of Gao Dao groups, in the process of communication with secular literati, built a bridge between Taoist health preservation thought and secular literati. At the same time, in the practice of Outer Dan, the literati, through their interaction with the Taoists, carried out their religious behavior of asking for immortals; the secular literati, after receiving the treatment of Waidan, learned it through personal practice or indirect understanding. The "clinical experimental data" of Waidan's taking medicine were formed, and then the positive or negative attitude was conveyed through the form of Taoist literary works. At the same time, in the process of taking health and taking food, the images such as tea and wine were formed in literature. In terms of internal culture methods, scholars' yearning for the immortals themselves and the world in which the gods live led them to emulate the way of life and the immortals' mood in fairy myths and legends. The practice of Qigong is the process of Taoist preaching and discussing the secular literati. It is an individual religious experience with religious mysticism. In addition, Bai Juyi chose Taoism to keep in good health because of his weak and sickly health. From his attitude change from taking Waidandan medicine to inner cultivation spirit, it can be seen that the general trend of Taoist health preservation in Tang Dynasty changed from external Dan to inner Dan. Taoism in Tang Dynasty has three characteristics to literature: first, Taoism's thought and practice of Taoist health preservation in Tang Dynasty coincided with the period of introverted transformation from outside Dan to inner Dan; second, Taoist health preservation exchanges between Taoists and literati and is expressed through literary form. This is the "reproduction" of Taoist health preservation in the process of secularization. Third, with the development and popularization of Taoist health preservation, Taoist beliefs show a trend of utilitarianism. The decline of religious belief is not only the crisis of Taoism as a religion, but also the manifestation of Taoism secularization. The development of Taoist health preservation in the Tang Dynasty enriched the style of Taoist literature and had a strong Taoist complex of worship, opened the tide of national health preservation, promoted the integration and development of Taoist health preservation and traditional Chinese medicine, and finally accelerated the prosperity of Taoism in the Tang Dynasty.
【学位授予单位】：华中师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：K242;I207.99

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