道教“洞天福地”研究

发布时间：2018-11-25 14:52

【摘要】："洞天福地"是在天人合一思想的基础上,与中国神仙信仰和仙境观念等因素相结合的产物。在原始社会时期,当时的中国就有了天地相通的观念,天柱、昆仑山、建木即是早期天地相通观念的产物。天地想通观念后来被道教吸收发展,成为"洞天福地"的思想基础。"洞天福地"是神仙思想发展的产物。神仙思想在中国源远流长,在《山海经》中就已经出现了不死之国、不死之药以及不死仙方等说法。随着神仙思想的展开,神仙的阶位及其洞府所在也逐渐形成系统,"洞天福地"便是其中重要的一环。"洞天福地"的名称在东晋正式提出,并在长期发展中形成了十大洞天、三十六小洞天、七十二福地系统,成为道教最富特色的内容。"洞天福地"作为道教的人间仙境,具有自己的时间和空间特点。在时间上,"洞天福地"的时间流速明显比现实世界要慢,这一方面是对神仙长生不死的一种解释。另一方面也是对神仙世界的一种理解。在空间上,"洞天福地"有自己的天、地、日、月等环境要素,具备一个世界的所有要素。但是无论"洞天福地"怎么特殊,它始终都与现实世界有着深刻的联系:"洞天福地"与现实世界有着能够相互来往的通道,且在时间上能够有相应的换算,这表明"洞天福地"与现实世界并不是完全隔离的两个世界,而是相互影响,共同发展的世界。此外,"洞天福地"与天、地、人都有相应的关系,其中三十六小洞天上应三十六天,下应人身中的十二重楼与二十四节等。"洞天福地"在现实世界的地域分布,基本上以名山为依托,这与道教在历史上不同区域的发展密切相关。"洞天福地"作为道教地上仙境,具有一定的生态学价值和理论意义。生态问题在中国哲学中是关于如何处理人与自然之间关系的问题,即天人之际的问题。现代生态学研究从单纯的考虑生态环境保护的狭隘视野中脱离出来,开始从一个更大的视角考虑人与自然之间的关系问题。深层生态学是目前生态学研究的主要潮流,它试图打破人与自然相互对立的思维模式,要从社会制度、人的思维等多角度、深层次出发,解决生态与人类社会存在的问题,最终达到人与自然的共同发展。今年来生态学出现了去中心化的趋势,但可以明确的是去中心主义并非没有中心,而是以能够包含人与自然在内的更大的视角去审视人与自然的关系,而这也是道教的天人合一思想能够与西方生态思想展开对话的地方。"洞天福地"对生态环境的关注最终是要回到对人的最终关怀上,其追求的长生不再局限于个人的长生不死,更包括了"天地与我并生,万物与我为一""的理念,"羽化升仙"则进一步表明道教从追求有形质肉体的飞升,脱离人类必须被束缚在大地之上的命运,进而迈向生命的自由与超越。
[Abstract]:On the basis of the thought of the unity of nature and man, Dongtian and the earth are combined with the belief of Chinese immortals and the conception of fairyland. In the primitive society period, China had the idea of interlinked heaven and earth at that time, Tianzhu, Kunlun Mountain and Jianmu were the products of the early idea of intercommunion between heaven and earth. The idea of heaven and earth was later absorbed and developed by Taoism, which became the ideological basis of "Dongtian Fortunity", which was the product of the development of immortal thought. The thought of immortals has a long history in China. In the Book of Mountains and Seas, there are many theories such as the undead country, the medicine of immortality and the formula of immortality. With the development of the immortal thought, the rank of the immortal and the location of the cave palace gradually formed a system, among which "Dongtian Fortunity" is one of the important links. " The name "Dongtian Fortunate" was formally put forward in the Eastern Jin Dynasty, and in the long-term development, it formed the "Ten Cave days, 36 small Cave days" and "72 Forbidden Land system, which became the most characteristic content of Taoism." As a Taoist fairyland, Dongtian bliss has its own characteristics of time and space. In time, the flow of time is slower than that of the real world, which is an explanation for immortal gods. On the other hand, it is also an understanding of the world of gods. In space, "Dongtian blessing" has its own environmental elements, such as sky, earth, day, moon and so on, with all the elements of a world. But no matter how special "Dongtian bliss", it always has a profound connection with the real world: "Dongtian bliss" and the real world has a way to communicate with each other, and can have a corresponding conversion in time, This shows that "Dongtian bliss" and the real world are not two separate worlds, but the mutual influence and common development of the world. In addition, the "Dongtian bliss" has a corresponding relationship with heaven, earth and people, of which 36 holes should be 36 days on the sky, 12 heavy towers and 24 knots in the lower body. " "the geographical distribution of Dongtian bliss in the real world is basically based on famous mountains, which is closely related to the development of Taoism in different regions of history." As a Taoist fairyland, Dongtian bliss has certain ecological value and theoretical significance. The ecological problem in Chinese philosophy is about how to deal with the relationship between man and nature. The study of modern ecology breaks away from the narrow view of considering the protection of ecological environment and begins to consider the relationship between man and nature from a larger perspective. Deep ecology is the main trend of ecological research at present. It tries to break the mode of thinking that man and nature are opposite each other. It should solve the problems of ecology and human society from social system, human thinking and so on. Finally, to achieve the common development of man and nature. There has been a trend of decentralization in ecology this year, but it is clear that decentralism is not a lack of centralism, but a greater view of the relationship between man and nature in a larger perspective that includes man and nature. This is also the place where Taoism's idea of unity of man and nature can open a dialogue with Western ecological ideas. " Dongtian bliss "the concern for ecological environment is ultimately to return to the ultimate concern for human beings, its pursuit of life is no longer confined to the individual immortal, but also includes the" heaven and earth and I live together, all things and I for one "concept. "Eclosion and Fairy rising" further shows that Taoism from the pursuit of the rise of the physical body, from the fate that human beings must be bound on the earth, and then to the freedom and transcendence of life.
【学位授予单位】：南京大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B958

【相似文献】