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Title: 全真道「先性後命」的內外因
Other Titles: Inner And Outer Causes Of Quan-Zhen-Dao’s“Mind First, Body Second”
Authors: 黃鴻文
Huang, Hong-wen
Issue Date: Sep-2011
Publisher: 國立台灣師範大學國文學系
Department of Chinese, NTNU
Abstract: 學者們多以「先命後性」與「先性後命」概定南北二宗丹道之大旨,然此說實失之過簡。考南宗「後性」之性功是建立在深厚的命功基礎上,這樣的功夫所能達到的境界較北宗「先性」之「混俗合光」、「拋妻棄子」、「積行修德」等性功所能致之層次要來得深廣許多。不過,北宗之所以會有「重性輕命」、「先性後命」的傾向,在於其歷史背景之外因與義理之內因。前者是因為北宗處在金元之際,講求磨煉心性的性功而諱言龍虎鉛汞之命功,有其求全於動蕩時代之苦衷;後者則是在「身心一體」的整全觀念指導下,必在「明心見性」的性功之後再從事命功的實踐,進而煉就心靈與身軀合一的「陽神」。而這樣的「陽神」不但不受緣起法的約束,更勝過佛教所成就的「明心見性」。至於「四大假合」的佛教概念被吸收用來做為性功的內容,目的只在於方便修道者擺脫世俗的種種欲望,以利日後全心全意進入命功的修煉。
Most scholars generally define the key points of North dandou (a sect of Taoism) and South dandou with “mind first, body second “and “body first,mind second”. This saying is simply too simple. Actually, mind practice of South dandou’s “mind second” is deeply based on body practice. This kind ofpractice can achieve a higher and broader state of mind than North dandou’s“mind first” which says “mix up with secularism”, “abandon your wife andchildren”, “accumulate good deeds” and so on. However, outer historiccauses and inner doctrinal causes make North dandou tend to suggest“emphasize mind, de-emhpasize body”, “mind first, body second”. In view ofhistoric causes, because North dandou developed between Jin Dynasty and Yuan Dynasty, a chaotic time, it then focuses on mind practice instead of body practice (heart, fire, kidney, water). In view of doctrinal causes, due to an aim of “yan shen” w hich means “body consists with mind”, it then has to look back at Chi practice after mind practice. Such “yan shen” is not only unlimited to karma, but also superior to “in shen” (only mind, no body). The absorbed concept from Buddhist “four big and fake combination” is purposed to give away all kinds of secular desires for practicers. So they can totally achieve mind practice.
Other Identifiers: 5973C623-F60F-633E-DF49-3BA59CEF728B
Appears in Collections:中國學術年刊

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