【作者】 谢正强；

【导师】 李刚；

【作者基本信息】 四川大学 ， 宗教学， 2004， 博士

【摘要】 傅金铨，字鼎云，号济一子，又号醉花道人，江西金溪珊城(今江西省金溪县珊城乡)人，生活于清嘉、道年间，精于道教阴阳双修派丹法，晚年在巴、渝地区传道授徒，影响很大。傅金铨编著有《道书十七种》，收录于《藏外道书》第11册。其中包括傅金铨自撰的几部著作和一些内丹典籍以及部分明、清时人的著作，内容以道教阴阳丹法为主。从研究清代道教史和内丹理论特别是阴阳双修派的内丹理论等角度来说，对傅金铨的内丹思想作全面深入的个案研究都具有重要意义。 本论文共分引论、正文、结语三个部分。在引论中首先回顾了有关本论题研究的历史和现状，阐明了本研究的意义和价值。其次，对本论文的研究方法，包括文献学方法、系统研究方法、分析法等等都作了说明。 正文部分分六章。全文围绕傅金铨及其内丹思想展开论述，并和与之时代相近的道教双修、房中、清修等等修炼学说进行比较研究，旨在通过傅金铨这一视角，对道教内丹的思想主旨、方法分野作深入考察，以期对傅金铨乃至整个道教内丹体系获得全面把握和深入理解。 第一章，傅金铨的生平和著作：首先，对傅金铨生平及师承授受的考察，以《道书十七种》与相关地方志为基本材料。论文指出，傅金铨自二十多岁起究心丹道，五十余岁入蜀，享年八十以上。师承清虚先生，并有星霁堂吕祖乩降授道之事。弟子众多，以合州知州纪大奎最为有名，其传记见载于《清史稿》。其次，傅金铨《道书十七种》所收著作，可分为傅金铨本人著作、顶批双修经典、房中采战色彩甚浓的双修典籍、其他(与双修内丹关系不大的作品)四类，通过对其中《试金石》、《顶批双修经典》等著作的考察，揭示出傅金锉内丹的阴阳双修、男女双修的特点。章末引用卿希泰《中国道教史》、高罗佩《秘戏图考》、李零《中国方术考》的相关论述，指出傅金栓所倡导的男女双修内丹之学，实为明清之际道教衰落的历史背景下，阴阳(男女)双修派内丹民间化、世俗化、细节化的的结果。 第二章，傅金锉内丹理论的思想背景:首先，以双修丹家对《参同契》、《悟真篇》的阐释为线索，探讨道教内丹双修派的历史发展。参同契本为外丹经典，唐代丹家将之用于指导内修，至张伯端著《悟真篇》，《参同契》的内丹化彻底完成。宋元以来的内丹双修派，大多通过为《参同契》、《悟真篇》作注疏来阐发其阴阳双修内丹理论。其中的代表人物翁葆光、陈致虚、陆西星等各自的作品，基本反映了道教内丹阴阳双修派理论从初步确立到发展完善的过程。其次，对元、明以来以陈致虚、陆西星为代表的双修丹家的基本理论进行梳理。双修丹家认为，一气分而为阴阳，同自太极所生。阴阳于修炼者而言，即是男女。阴阳合而万物生，丹道与人道一顺一逆，顺交成人，逆合成丹。男子先天既破之后，一生所产，无非阴精，须借彼家“真汞”点化方可成丹。围绕这一理论展开，双修丹家又有“内丹三要论”、“法财侣地说”、“金液玉液论”等等说法。最后，探讨了张伯端以来双修丹家的心性之学，《悟真篇》带有明显的融摄三教的特色，后世双修各家由于自己的理解不同，则各有所偏。本章所述丹道背景知识，为深入研究傅金锉本人的阴阳双修内丹思想所必需。 第三章，傅金锉的双修内丹思想:主要对傅金栓的双修内丹思想进行了梳理。傅金锉主张内丹性命双修即是阴阳双修、男女双修，不可单行，并引用《易传》“一阴一阳之谓道”及前贤丹经为证，其理论并没有超出前代双修丹家如陈致虚、陆西星的范围。傅金锉的贡献着重表现在对双修丹法细节方面的补充叙述。首先，内丹修炼的下手工夫，傅金锉主张从炼心入手，并结合调息等手段，达到河车运行、开关展窍的结果。其次，傅金锉提出了“鼎器筑基”的说法，与之相关联，傅金锉的丹法体系讲究“选鼎有定则，调鼎有法度，用鼎有强弱，换鼎有度数”、“备九鼎以还丹行中关之事”，从筑基至温养，各个步骤皆有“鼎器”参与，似与道教房中术有关。再次，“他家活子时”和“觅信’，、“行符”在傅金拴内丹体系中占有重要地位，论文结合明清医家的相关“种子论”的说法，双修丹家的“活子时”、“符信”之说作了探索性研究。最后，儒家理学心性论、工夫论是傅金锉内丹体系的重要内容，对儒家理学的融摄，使傅金锉的双修内丹体系与前人相比，也显得独具特色。 第四章，傅金锉双修内丹“东派”说考辨:将傅金锉与明代内丹双修大家陆西星进行比较。作者通过历史文献考证和丹道理论对比两方面的研究，指出学术界盛行己久的傅金锉内丹属“东派丹法”说法的错误所在。首先，陆西星被，称为东派祖师，肇始者实为李西月。傅金锉生活的时代，并没有关于“东派”的说法。傅金锉对陆西星的了解，很可能也仅限于《玄肤论》与《金丹就正篇》，于其丹法细节很可能并未深究。其次，通过对二人丹法的比较，作者得出结论，陆西星之“东派丹法”，与傅金锉完全属于不同的丹法系统。二人丹法不同之处甚多，最主要的，当是对“有为法”的认识:陆西星丹法“有为”一步仅指“片响采药”而言，傅金锉的“有为”法则涵盖了筑基、玉液、得药、温养的?更多还原

【Abstract】 Fu Jinquan(Ji Yizi), a famous inner alchemist, lived in the era of Emperor JiaQing and DaoGuang of Qing Dynasty. He left a lot of Daoist works and had a large crowd of apprentices. His thought of Daoism was greatly advocated in Sichuan. The studies of his experience and his inner alchemy theory will help us to investigate the Daoism in Sichuan and double cultivation school in Qing Dynasty.This essay is constructed by six chapters. The writer inclines to study Fu’s thought of inner alchemy; and compare it with the thoughts of double cultivation, bedroom art and single cultivation, and at the same time, to carry on a further study of Fu Jinquan and get a systematical comprehension of the inner alchemy theory.Chapter 1: The study of Fu’s experience and books. Based on The Seventeen Kinds of Daoism Books and some relative local history records, the writer gives a detailed research of Fu’s experience, Daoism masters and works. Fu’s inner alchemy theory belongs to the thoughts of alchemical cultivation between the two sexes. In fact, Fu’s theory is the development of double cultivation theory of inner alchemy under the background of the declining of Daoism in Ming and Qing dynasties.Chapter 2: The background of Fu’s Theory. Firstly, though the annotation of Chan tongqi and Wu zhengpian in Daoist Canon, the writer tries to get the developing trick of double cultivation school. Secondly, the writer comb the double cultivation theory of Chen Zhixu and Lu Xixing, the famous double cultivation alchemist before Fu, including Tao and Tin, Yang; three essentials of inneralchemy(cauldron, medicine and fire phases); theory of law, fortune, partner and location; theory of golden liquid and jade liquid; theory of mind and spiritual nature, etc. All of these are necessary for studying Fu’s theory.Chapter 3: The analysis of Fu’s thought of double cultivation of inner alchemy, including spiritual nature, bodily life and Yin, Yang; initiating practice; basis cultivating and sword casting; Huo-zishi; fetching medicine; chaos; elixir reversion and warmth cultivation; theory of mind and spiritual nature, etc. Fu’s contributions to double cultivation theory are those details such as refining mind, cultivating breath, basis cultivating through cauldron, Huo-zishi of the Other, seeking sign, running fire phases, etc. Further more, Fu used Confucian Li-xue theory of mind and spiritual nature to fill his alchemical system of spiritual nature and bodily life, which made his thought embodies more his own style.Chapter 4: To correct the opinion that Fu’s style belongs to the Eastern school. Comparing Fu Jinquan and Lu Xixing, the writer uses history materials to prove that the conclusion of Fu’s thoughts belong to the Eastern school is thoroughly wrong. The proof also includes the comparing of their cultivation skills. Finally, the writer deduces fu’s inner alchemy sect considerably.Chapter 5: The comparing of Fu’s double cultivation of inner alchemy and bed room art. The writer mainly analyzes the relations between the double cultivation and bedroom arts. There exists a meaningful relation between double cultivation and Sanfeng’s way of fetching medicine through sex, a kind of bedroom arts. This is obviously expressed in fu’s works.Chapter 6: Concentrating the studies on the theory of mysterious gate. The writer comparatively studies mysterious gate theory in inner alchemy about Liu Yiming, Min Yide, Fu Jinquan, and other inner alchemist lived in Ming and Qing dynasties. Huo-Zishi of the other is the meaning of mysterious gate of Fu and his double cultivation school, and otherwise, the meaning of mysterious of single cultivation scholar, Liu and Min, is the critical point of body of material and body of law, form and formlessness, the key to the essence of the Void. The difference based on the different comprehension of the thought of generating man through sequentialorder and becoming immortal through reverse order. Even then, both sides think that the mysterious gate is the key to anterior-heaven realm. This shows that the two alchemical ways更多还原