【摘要】：魏堯,字則之,號后覺道人,是西派丹法的第四代傳人,是當(dāng)時比較活躍且頗有影響力的內(nèi)丹家。其著作不僅對西派丹法,多有論述,且對歷來諸多丹經(jīng)較為含糊不清的丹法修煉次第有比較清晰的論述。魏堯本人的內(nèi)丹思想是在繼承西派丹道思想的基礎(chǔ)上,結(jié)合了自己的實際修煉經(jīng)驗而進(jìn)行的創(chuàng)新。因此,從研究近現(xiàn)代道教思想史和內(nèi)丹學(xué)史來說,對魏堯內(nèi)丹思想的個案研究是具有相當(dāng)大的意義。魏堯內(nèi)丹思想的直接來源是西派內(nèi)丹功法,在此基礎(chǔ)上,他廣泛吸收其他內(nèi)丹學(xué)派如鐘呂及北宗、中派、張三豐一脈、伍柳派等各家學(xué)說,并援引儒釋兩家的修養(yǎng)功夫融合到其內(nèi)丹思想中。魏堯的宇宙論和性命論是在繼承元代內(nèi)丹家吸收理學(xué)“無極而太極”的宇宙觀基礎(chǔ)之上而形成的富有西派丹法特色的宇宙觀。其顯著特點是,強(qiáng)調(diào)萬物的生化由虛空而生。魏堯的性命論與之前丹家一樣以神氣來解釋性命,不同的是他以佛教的中陰觀來解釋人后天之性,可見佛教對其思想的影響。魏堯的內(nèi)丹丹法在繼承西派丹法的基礎(chǔ)上又有所創(chuàng)新,他主張的內(nèi)以養(yǎng)己即是煉己方法。還虛即是還坤的煉己筑基功夫。以睡煉功的調(diào)藥止念法、小周天工夫沖脈論等煉精化氣的階段功夫,及對煉氣化神階段功夫中的一年溫養(yǎng)工夫的論述與之前的西派丹法有所不同,這可以說是魏堯?qū)ξ髋蓛?nèi)丹的發(fā)展和貢獻(xiàn)。魏堯融匯三教經(jīng)典,以儒佛兩家來解釋道,以通俗易懂的《西游記》故事來證解丹道。主張煉己即是內(nèi)以養(yǎng)己、還虛即是還于虛空、沖脈論、一年溫養(yǎng)功夫等丹道上創(chuàng)新性的詮釋。即是其思想的特點又是其對內(nèi)丹學(xué)做的貢獻(xiàn)。在清末民初,道教文化面臨巨大危機(jī)的時刻,魏堯以公開講學(xué)的方向向大眾傳授內(nèi)丹養(yǎng)生功法,使面臨衰亡危機(jī)的道教文化得到傳播和弘揚(yáng),促進(jìn)了道教文化的保留和發(fā)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.
【學(xué)位授予單位】：四川省社會科學(xué)院
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2015
【分類號】：B958

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