王处一生平思想研究
发布时间：2019-07-09 20:09
【摘要】：王处一(1142—1217),号玉阳子,宁海东牟人。自幼好道,与母行老氏法。二十七岁拜师王重阳,跟随王重阳修道于昆嵛山烟霞洞。王重阳西行之后,他留守山东,在悉心管理三州五会的同时,在铁槎山云光洞苦心修炼九年,白天在昆嵛山地区弘道,晚上单足独立于悬崖边炼睡,被誉为“铁脚仙”。王处一曾先后五次被金廷宣召,为全真道的合法化以及弘扬与发展做出了重要贡献。在修道思想方面,他继承了王重阳的三教合一思想,对三教门人毫无偏见,与儒生、僧人等有频繁的往来,对儒、释、道三教思想皆有所吸纳。在心性理论方面,他继承了王重阳对心、性的规定,把心分为俗心和道心,把性视为真性,并认为真性的修炼要从炼心开始,通过炼心而获取真性的显现。在性命关系上,他继承了王重阳的性命理论,在坚持性命双修的同时,主张先性后命,表现出了一定程度的重性轻命倾向。在修炼方式上,王处一继承了王重阳所提出的功行双全的宗旨,既重视真功,又强调真行,希望通过功行双全而得道成仙。所谓真功,是指清静无为的心性修炼;所谓真行,是指济贫拔苦的济世情怀。在王处一这里,他以苦行和战睡魔修炼真功,以济世救人、广设醮事来修炼真行。他对内讲求心上无事,清静无为;对外用战睡魔、苦行的方法来打磨自己的意志,从而达到功行双全的目的。王处一一生致力于弘扬全真道的事业,兴修道观,购买观额,管理三州五会,举行各种醮事,只要是有利于弘扬全真道的事情,王处一都不遗余力的去落实与推行。经过他的不懈努力,不仅使全真道由山东走向了全国,而且还使其最终得到了金廷的认可,为早期全真教的发展做出了重要贡献。
[Abstract]:Wang Zhiyi (1142 / 1217), Yuyang Zi, is a native of Dongmou, Ninghai. From an early age, he did the old method with his mother. 27 years old worshiped Wang Chongyang, followed Wang Chongyang to repair the road in Kunyu Mountain Yanxia Cave. After Wang Chongyang's westward trip, he stayed in Shandong. While carefully managing the three prefectures and the five sessions, he practiced hard in the Yunguang Cave of Tieca Mountain for nine years. During the day in Kunyu Mountain area, he slept independently at the edge of the cliff and was known as the "iron foot fairy." Wang Zhiyi was called by Jin Dynasty five times, which made important contributions to the legalization, promotion and development of Quanzhen Tao. In the aspect of Taoist thought, he inherited Wang Chongyang's thought of the unity of the three religions, had no prejudice against the three religions, had frequent exchanges with Confucian scholars and monks, and absorbed the thoughts of Confucianism, Buddhism and Taoism. In the theory of mind and nature, he inherited Wang Chongyang's stipulation of heart and sex, divided the heart into vulgar heart and Taoist heart, regarded sex as true nature, and thought that the practice of true nature should begin with the practice of heart-making and obtain the manifestation of truth through heart-making. In the relationship between life, he inherited Wang Chongyang's theory of life, while insisting on the double repair of life, he advocated the preemptive fate, showing a certain degree of heavy tendency to light life. In the way of practice, Wang Qiyi inherited the purpose of double completion of work and deeds put forward by Wang Chongyang. He not only attached importance to the true work, but also emphasized the true practice, hoping to become immortal through the double completion of the work and practice. The so-called true work refers to the spiritual practice of quietness and inaction, and the so-called true practice refers to the feeling of helping the poor and the world. Here in Wang Chuyi, he practiced his true deeds with drudgery and sleeping demons, to save the world, and to practice the truth by setting up a wide range of rituals. He insisted that there was nothing in his mind and nothing was done in his heart, and that he used the method of external war sleeper and penance to polish his will, so as to achieve the purpose of accomplishing both deeds and deeds. Wang Zhiyi devoted his life to carrying forward the cause of Quanzhen Tao, to cultivate Taoist values, to purchase Taoist views, to manage three states and five meetings, and to hold various festivals. As long as it is conducive to carrying forward the whole truth, Wang Shiyi has spared no effort to implement and implement them. Through his unremitting efforts, Quanzhen Tao not only made the whole country from Shandong to the whole country, but also finally received the recognition of Jin Ting, and made an important contribution to the development of early Quanzhen religion.
【学位授予单位】：山东师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B958
本文编号：2512414
[Abstract]:Wang Zhiyi (1142 / 1217), Yuyang Zi, is a native of Dongmou, Ninghai. From an early age, he did the old method with his mother. 27 years old worshiped Wang Chongyang, followed Wang Chongyang to repair the road in Kunyu Mountain Yanxia Cave. After Wang Chongyang's westward trip, he stayed in Shandong. While carefully managing the three prefectures and the five sessions, he practiced hard in the Yunguang Cave of Tieca Mountain for nine years. During the day in Kunyu Mountain area, he slept independently at the edge of the cliff and was known as the "iron foot fairy." Wang Zhiyi was called by Jin Dynasty five times, which made important contributions to the legalization, promotion and development of Quanzhen Tao. In the aspect of Taoist thought, he inherited Wang Chongyang's thought of the unity of the three religions, had no prejudice against the three religions, had frequent exchanges with Confucian scholars and monks, and absorbed the thoughts of Confucianism, Buddhism and Taoism. In the theory of mind and nature, he inherited Wang Chongyang's stipulation of heart and sex, divided the heart into vulgar heart and Taoist heart, regarded sex as true nature, and thought that the practice of true nature should begin with the practice of heart-making and obtain the manifestation of truth through heart-making. In the relationship between life, he inherited Wang Chongyang's theory of life, while insisting on the double repair of life, he advocated the preemptive fate, showing a certain degree of heavy tendency to light life. In the way of practice, Wang Qiyi inherited the purpose of double completion of work and deeds put forward by Wang Chongyang. He not only attached importance to the true work, but also emphasized the true practice, hoping to become immortal through the double completion of the work and practice. The so-called true work refers to the spiritual practice of quietness and inaction, and the so-called true practice refers to the feeling of helping the poor and the world. Here in Wang Chuyi, he practiced his true deeds with drudgery and sleeping demons, to save the world, and to practice the truth by setting up a wide range of rituals. He insisted that there was nothing in his mind and nothing was done in his heart, and that he used the method of external war sleeper and penance to polish his will, so as to achieve the purpose of accomplishing both deeds and deeds. Wang Zhiyi devoted his life to carrying forward the cause of Quanzhen Tao, to cultivate Taoist values, to purchase Taoist views, to manage three states and five meetings, and to hold various festivals. As long as it is conducive to carrying forward the whole truth, Wang Shiyi has spared no effort to implement and implement them. Through his unremitting efforts, Quanzhen Tao not only made the whole country from Shandong to the whole country, but also finally received the recognition of Jin Ting, and made an important contribution to the development of early Quanzhen religion.
【学位授予单位】：山东师范大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B958
【参考文献】
相关期刊论文 前10条
1 韩星;;全真道三教合一的理论特征[J];兰州大学学报(社会科学版);2011年05期
2 卿希泰;;全真道是道教发展史上的一个革新派[J];社会科学战线;2010年10期
3 钟海连;;王重阳与全真道的初期传播[J];漳州师范学院学报(哲学社会科学版);2010年02期
4 郭武;;金章宗元妃与早期全真道[J];宗教学研究;2009年04期
5 钟海连;;早期全真道社会思想的演变及其原因初探——以王重阳、丘处机为中心[J];江西社会科学;2009年11期
6 刘焕玲;;光大全真教门的奠基者──王玉阳[J];湖南科技学院学报;2009年09期
7 刘永海;;论《甘水仙源录》的史料价值[J];中国道教;2008年01期
8 李洪权;;论金元全真教经济生活方式的衍变[J];史学集刊;2007年06期
9 詹石窗;张欣;;尹志平对全真心性思想的继承和发展[J];宗教学研究;2007年03期
10 余虹;;禅悟境界与仙道境界[J];哲学研究;2007年07期
相关博士学位论文 前1条
1 王廷琦;金元全真心学研究[D];中央民族大学;2005年
相关硕士学位论文 前2条
1 张华;金代山东全真教发展探析[D];吉林大学;2014年
2 王文文;王处一全真思想研究[D];南京大学;2013年
，本文编号：2512414
本文链接：https://www.wllwen.com/shekelunwen/zjlw/2512414.html
