魏尧内丹思想研究

发布时间：2019-05-07 02:24

【摘要】：魏尧,字则之,号后觉道人,是西派丹法的第四代传人,是当时比较活跃且颇有影响力的内丹家。其著作不仅对西派丹法,多有论述,且对历来诸多丹经较为含糊不清的丹法修炼次第有比较清晰的论述。魏尧本人的内丹思想是在继承西派丹道思想的基础上,结合了自己的实际修炼经验而进行的创新。因此,从研究近现代道教思想史和内丹学史来说,对魏尧内丹思想的个案研究是具有相当大的意义。魏尧内丹思想的直接来源是西派内丹功法,在此基础上,他广泛吸收其他内丹学派如钟吕及北宗、中派、张三丰一脉、伍柳派等各家学说,并援引儒释两家的修养功夫融合到其内丹思想中。魏尧的宇宙论和性命论是在继承元代内丹家吸收理学“无极而太极”的宇宙观基础之上而形成的富有西派丹法特色的宇宙观。其显著特点是,强调万物的生化由虚空而生。魏尧的性命论与之前丹家一样以神气来解释性命,不同的是他以佛教的中阴观来解释人后天之性,可见佛教对其思想的影响。魏尧的内丹丹法在继承西派丹法的基础上又有所创新,他主张的内以养己即是炼己方法。还虚即是还坤的炼己筑基功夫。以睡炼功的调药止念法、小周天工夫冲脉论等炼精化气的阶段功夫,及对炼气化神阶段功夫中的一年温养工夫的论述与之前的西派丹法有所不同,这可以说是魏尧对西派内丹的发展和贡献。魏尧融汇三教经典,以儒佛两家来解释道,以通俗易懂的《西游记》故事来证解丹道。主张炼己即是内以养己、还虚即是还于虚空、冲脉论、一年温养功夫等丹道上创新性的诠释。即是其思想的特点又是其对内丹学做的贡献。在清末民初,道教文化面临巨大危机的时刻,魏尧以公开讲学的方向向大众传授内丹养生功法,使面临衰亡危机的道教文化得到传播和弘扬,促进了道教文化的保留和发展。
[Abstract]:Wei Yao, who wrote the word, was the fourth generation successor of the Western Dane Law, and was a very active and influential Nedan family at that time. His works not only discuss the western Danfa, but also have a clear exposition of many ambiguous Danfa practices. Wei Yao's thought of inner Dan is an innovation based on inheriting the thought of Dan Daoism and combining his own practical experience. Therefore, the case study of Wei Yao-Neidan's thought is of great significance to the study of the history of Taoist thought and the history of Nedan studies in modern times. The direct source of Wei Yao-Nedan's thought was the Western-style inner-Dan method. On this basis, he extensively absorbed other internal-Dan schools, such as Zhong Lu and the Northern Zong, the Central School, Zhang Sanfeng, Wu Liu School, and so on. And quoted Confucianism and Buddhism two family cultivation kung fu fusion into its inner Dan thought. Wei Yao's cosmology and nature theory were formed on the basis of inheriting the cosmological view of Neidan family in Yuan Dynasty, which was rich in the characteristics of western Danfa, which was based on the cosmological view of "infinite and Taiji" of Neidan in Yuan Dynasty. The salient feature is the emphasis on the biochemistry of all things from emptiness. Wei Yao's theory of life explains life in the same way as the Danjia people before, but the difference is that he explains the acquired nature of human beings with the view of yin in Buddhism, which shows the influence of Buddhism on his thoughts. Wei Yao's Nedan Dan Law has some innovations on the basis of inheriting the Western Dandan Law, and he advocates that internal self-preservation is the method of refining oneself. Also false is to return the Kun of the chain to build the foundation of kung fu. There is a difference between the discussion on the one-year warm and nourishing time in the refining god stage and that in the previous Western Padan method with the methods of regulating medicine and stopping thinking of sleeping exercises, the theory of pulse in small Zhou days, and so on, and the discussion on the one-year warm-nourishing time in the stage of refining God's kung fu is somewhat different. This can be said to be Wei Yao's development and contribution to the Westernized inner Dan. Wei Yao-rong unifies the three religions' classics, explains Dan Dao by Confucianism and Buddhism, and explains Dan Dao by the easy-to-understand story of Journey to the West. It is advocated that refining oneself is to nourish oneself within, but also empty, pulse theory, one year warm-nourishing kung fu and other innovative interpretations of Dan Tao. It is not only the characteristics of its thoughts but also its contribution to internal Danism. In the late Qing Dynasty and the beginning of the Republic of China, when Taoist culture was faced with great crisis, Wei Yao taught the law of inner Dan's health preservation to the public with the direction of public lecture, which spread and carried forward the Taoist culture facing the crisis of decline, and promoted the preservation and development of Taoist culture.
【学位授予单位】：四川省社会科学院
【学位级别】：硕士
【学位授予年份】：2015
【分类号】：B958

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