本文關(guān)鍵詞：仙道文化的革新與升華——論金元詩詞的內(nèi)丹心性學(xué)說　出處：《中華文化論壇》2017年04期 　論文類型：期刊論文

  更多相關(guān)文章： 全真教 仙道 內(nèi)丹 識(shí)心見性

【摘要】：隨著道教的發(fā)展,傳統(tǒng)外丹道術(shù)的煉丹耗資大、金丹毒深致命等問題逐漸為世人所注視,并突顯成為道教長足發(fā)展的一大阻礙。金元全真教一改傳統(tǒng)道教"假借外物以自堅(jiān)固"的外丹修道觀念,倡導(dǎo)內(nèi)丹煉養(yǎng),以"先性后命"為修行理路,與內(nèi)丹南宗相并立,并把內(nèi)丹理論歸結(jié)為"識(shí)心見性"的心性仙學(xué),大大提升了中國仙道文化的哲理內(nèi)涵。全真內(nèi)丹心性修煉把道教從外丹修行的困境中解脫出來,并為道教的發(fā)展指明了新的方向。和傳統(tǒng)外丹術(shù)相比,全真內(nèi)丹心性修煉在理論上更加趨于精微,在實(shí)證上更加便捷,且具有諸多世俗效用,因而具有廣泛的普適性。全真教的這一內(nèi)丹倡導(dǎo)與心性仙學(xué)在金元全真詩詞中有著清晰的展現(xiàn),因而成為全真詩詞的一大宗教文化主題。
[Abstract]:With the development of Taoism, the traditional alchemy of Waidan Taoism cost a lot of money, and the problem of deep fatality of golden erysipelas has been paid more and more attention to by the people of the world. It has become a major obstacle to the rapid development of Taoism. Jin and Yuan Quan Zhen taught and changed the traditional Taoist concept of "using foreign materials as self-strengthening", advocating the cultivation of inner Dan, and taking "the first nature before the life" as the way of spiritual practice. In parallel with Nantan, the theory of Nandan is reduced to the immortals of the mind and the mind, which is called "knowing the mind and seeing the nature". It has greatly enhanced the philosophical connotation of Chinese immortality culture. The all-true inner Dan spiritual practice freed Taoism from the dilemma of outside Dan practice, and pointed out a new direction for the development of Taoism, compared with the traditional Waidan technique. The whole true inner Dan mind practice is more sophisticated in theory, more convenient in empirical, and has a lot of secular effect. Therefore, it has a wide universality. This inner Dan advocacy of Quanzhen religion and the spirit of immortals are clearly displayed in the poetry of Quan Zhen in Jin and Yuan dynasties, and thus become a major religious and cultural theme of Quanzhen poetry.
【作者單位】： 貴州師范學(xué)院文學(xué)院;廣西民族大學(xué)文學(xué)院;
【基金】：國家社會(huì)科學(xué)基金項(xiàng)目“金元全真詩詞研究”(項(xiàng)目編號(hào):15XZW023)成果
【分類號(hào)】：I207.2
【正文快照】： 道教自東漢末年產(chǎn)生以來就以成真證仙為修道目的。而在對(duì)待跨越仙凡、得道成仙的態(tài)度上,在道教的發(fā)展歷程中形成了兩種不同的仙道觀念:一是期待仙人度化,進(jìn)而形體飛升的外求觀念。二是“我命在我不在天”,自證仙道的自了觀念。而與之相應(yīng),亦有兩種不同的修行道術(shù)。一為借助外

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本文編號(hào)：1378047