【作者】 霍克功；

【导师】 潘显一；

【作者基本信息】 四川大学 ， 宗教学， 2007， 博士

【摘要】 内丹学是道教文化的精华，较早地走向了世界。李西月是内丹双修理论的集大成者，但迄今学界未对其进行全面系统的研究。鉴于此，本文拟对李西月内丹思想进行全面研究，同时也对内丹学理论进行一次梳理。全文共分十二章。在第一章绪论中，介绍了李西月内丹思想研究意义与现状。指出李西月是清朝中晚期著名的道教内丹实际修炼家和理论研究的大师，于清咸丰年间创立了道教内丹西派，开启了精细内丹学的理论与实践。对李西月的研究目前仅有一些简短的论文，在某些专著中提到过，未见全面系统的研究。在第二章背景论中，主要介绍了李西月生平及其思想背景。李西月(1806-1856)字涵虚，一生勤奋修行、著书立说，有大量著作传世。主要有《九层炼心》、《后天串述》、《三车秘旨》、《道窍谈》、《太上十三经注解》、《无根树二注》等。内丹学是以道教宇宙观，人体生成观，天人合一、天人感应、阴阳五行学说为哲学基础，以传统医学的气血、经络、腧穴和脏腑学说为生理基础，以性命为修炼对象，以人体精、气、神为药物(原料)，借用外丹术语、易学符号系统来描述修炼火候及成丹过程，最终目标为得道成仙的修炼理论和实践体系。在此章还给出了内丹双修派的传承情况及其代表人物的著作。在第三章原理论中，主要探讨了内丹修炼的理论根据。认为内丹学的哲学基础是道的信仰和神仙信仰。指出修炼内丹的目的，就是为了长生不死，得道成仙，升入天界。内丹学的生理学基础是经络、腧穴学说、脏腑学说。内丹学的心理学基础是感知论、情欲论、识神元神论。在第四章性命双修论中，指出性命双修乃修炼成仙的必要保证。作为理论来源，清修派、双修派都为李西月双修西派提供了理论支持。修炼性功即是从识神返元神，后天之性返先天之性，修炼命功就是从后天之命返先天之命，而先天性命合一。清修派南、北二宗都主张性命双修，南宗主张先命后性，北宗主张先性后命。双修派论性命，也是主张性命双修。李西月对性命问题有深入的认识，在多部著作中论及性命，并分析了性命与顺逆、性命修炼次第、性命与阴阳、性命与药物、性命与玄关、性命与功夫、性命与金丹、成仙的关系。李西月以性命修炼强调男女双修的重要性，认为自然界的一切都是一阴一阳相交，才能生生不息，所以性命修炼必须阴阳相交。双修的理论依据就在于此。在第五章阴阳论中，指出内丹修炼的根本是阴阳。内丹理论将阴阳与人的寿命和成仙为鬼联系起来，纯阳无阴为仙，纯阴无阳为鬼，阴阳相杂为人，人通过修炼，可达纯阳之体而长生不死。双修派阴阳主张与清修派阴阳主张的区别在于先天真阳的来源。清修派认为先天真阳来自于虚无，而双修派认为先天真阳来自子女性。李西月认为人类必须阴阳配合才能和谐，男女阴阳双修才能成丹。李西月将人的阴阳的最本质的内容即生殖器、性行为与生死联系起来。李西月把阴阳层次分得很细，有大阴阳、小阴阳；有轻阴阳、重阴阳；有真阴阳，假阴阳；有阴中之阳和阳中之阴；有赤子之阴。在李西月看来修炼内丹时阴中含阳，阳从阴出。在李西月看来，修炼工夫的成果与阴阳变化密切相关，阴消阳长，直至炼成纯阳。李西月把铅、气、符、火、神赋予阴阳属性。阳神出现，乃为炼丹功成，成为神仙。李西月认为修炼内丹入门后，阴阳就合为一，金丹乃成。在第六章药物论中，主要论述双修派与清修派对炼丹药物的看法有许多相同之处，都以人体精气神为炼丹之药物。清修双修的分水岭，在于对精所处的位置认识，在己身还是在彼处。内丹修炼指炼心神为性功，炼精气为命功。双修派药物论中的内药和外药，有其理论特色。双修派认为，性活动中所采“外药”为金丹，将此金丹“吞”入腹内，凝神炼制，则为“内药”，也就是“金液还丹”。内药，指离中真阴，也就是男修炼者自己身中的“阳里阴精”，喻为水中银，实际就是男性之精(在内为元精，施射则为精液)，是龙之弦气，离中之阴，砂中之汞；外药，指坎中真阳，真阳是彼身中之“阴里阳精”，喻为水中金，实际指女性性高潮时喷射出的阴道分秘物，是虎之弦气，坎中之阳，铅中之银，女性之精，又称“混元真一之阳丹”。这是清修和双修最本质区别之一。李西月对药物的阐述比前人更进一步，他在《道窍谈·药物层次》中细分药为三层，并将药分为大药和小药。李西月将外药分成大药和小药，是创造性的。在第七章炉鼎论中，主要论述了清修派、双修派对炉鼎的不同认识。清修派认为鼎炉在己身或虚空。李西月及其双修派认为炉鼎双修派所说的炉鼎是指用以协助丹士所采外药修炼人元大丹的女子及其生殖器。必须指出，双修派的男丹士自身的炉鼎还是存在的，女鼎只是筑基阶段和炼精化气时用，用完即弃。在其他步骤中，男丹士自身的炉鼎依然作为炼丹的场所存在并发挥作用，与清修派相同。李西月认为要想炼得金丹必须设立男女鼎器，先在女鼎中炼得金丹，从女鼎得到金丹之后，先在丹士下丹田，然后从下田移至中田再移至上田，反复烹炼即可成仙。李西月对女鼎进行比喻，认为十四岁的女鼎为仙鼎。在李西月看来，金丹最初出自女鼎，女鼎名为偃月炉，少女为先天妙鼎。总之，鼎器的分辨是清修与双修的分水岭。认为外鼎是女鼎者是双修派，认为外鼎是虚空者是清修派。在第八章火候论中，主要论述了内丹修炼的控制问题。火候分作内火候、外火候，文火、武火、劫火、符火，小周天火候、大周天火候等许多种。火候的度量和表示方法也很独特。可以用度数和卦气来概括。双修派有所谓片晌得药说法，也就是男女性器官接触是双修过程的全部。李西月对火候的解释具体明了。李西月指出下手调息看火候。心态燥热时要用文火，心散时要用武火。在李西月看来待彼家一阳初生。立即采取归入自家，继续修炼而成真人。采外药用二候40分钟，四候80分钟内外药合，可成金丹，再经温养可现阳神。李西月论述外炉、内炉留去时说，外炉该去而不去，则火候太过而丹必伤。内炉不该去而急去，则火候未纯而丹不灵。在第九章功夫论中，主要论述了内丹修炼的程序和方法。对于成年人来说，身体已有耗损，必须有一个预备过程即先开关展窍方可正式进行内丹修炼。中年学道者，只要凝神有法，调息有度，阴跷气萌，摄入鼎内，勿忘勿助。开关展窍的预备功夫，对成年男子是必须的功课，而对童子则没有必要。本文所论内丹修炼均是指成年男子修炼功法。清修派功夫论，没有从女鼎采外药过程。一般是炼精化气、炼气化神、炼神还虚、炼虚合道几步。南宗双修派的功夫论将炼丹分为三步：炼金丹，金液还丹和九转金液大还丹。孙教鸾派功夫论，是为西派的理论先驱。在得药阶段，要采外药。外药在后天鼎中，采之自然要男女双修。李西月内丹炼养思想主要有：先后天(气)思想、开关展窍(即钻杳冥)、两孔穴法、九层炼心、三件河车等内容。主张先天、后天理论，坚持性命双修男女双修，炼丹步骤主要有筑基炼己、炼精化气、炼气化神、炼神还虚、炼虚合道。李西月比先辈丹家更重视后天功夫，将后天功夫分为九个步骤。这比先天功夫分得更为精细。归纳起来李西月内丹修炼共有十三个步骤。在第十章三教合一论中，主要论述了三教合一的传统和李西月对三教合一论的贡献。三家修炼功法都是性命双修，三教合一思想是内丹修炼的理论依据之一。指出三教合一是由三教相争演变来的。南宗创始人北宋的张伯端试图用道教的修炼性命之说撮合儒道释三家。到了白玉蟾那里，形成了心性境界论，他认为心性修炼是儒佛道的核心，在归根复命这一根本目标上三家是一致的。王重阳全真道北宗三教合一特色鲜明突出。立意上，从其创教时起，他在山东地区所创立的五个教会：三教七宝会、三教金莲会、三教三光会、三教玉华会、三教平等会，全以三教打头。王重阳创建的北宗全真道倡导三教一致、三教平等、三教和同。李西月三教合一论主要体现在修炼内丹上。李西月认为了性的根本在于功名休乱想，利欲莫牵缠。这些思想与儒家、佛教惩忿窒欲，淡薄功名的教诫是一致的。在第十一章比较论中，主要比较了西派与东派的丹法。陆西星认为，双修丹法最关键的步骤在于炼神即“玉液炼己”，以解决心性问题。东派丹法双修是百日清修，片晌得药，十月行火，脱胎神化。片晌得药则为金液有为功夫，即男女双修，并有性器官的接触。东派西派丹法的区别主要有东派丹法简洁，西派丹法繁复。从大的修炼步骤看，东派丹法四步曲，西派丹法五关论。东派一次用鼎，西派多次用鼎。东派以凝神于气穴为下手功夫，西派以凝神于虚空为下手功夫。东派未明示开关展窍，西派则有独特的钻杳冥或称开关展窍方法。东派炼心有阶段，西派炼心要始终。东派认为玄关是死的，西派提出玄关一窍有死有活。在第十二章贡献论中，主要论证了李西月对内丹双修理论的贡献。李西月使内丹双修理论，比以前所有双修丹法系统都更加具体化了，细节更加清晰，层次更加分明，结构更加完整。李西月比先辈双修丹家更重视后天功夫，将后天功夫分为九个步骤：收心，寻气，凝神，展窍，开关，筑基，得药，结丹，炼己。内丹双修次第创新，炼功五关论。独特的功法丰富了内丹双修理论：两种用鼎方法；凝神于虚空的独特下手功夫；钻杳冥或称；开关展窍：两孔穴法；玄关一窍有死有活的论点，丰富了内丹双修理论；九层炼心贯穿于内丹修炼始终。更多还原

【Abstract】 Inner Alchemy, an exotic flower of Daoist Culture, is one of the first Chinese cultures disseminated to the world. Li Xiyue is a synthesizer of the theories of integrated cultivation, but there hasn’t any systematic studies on him within the academic circle. Therefore, this dissertation attempts to conduct a comprehensive study on Li’s thoughts on inner alchemy as well as a reorganization of inner alchemy theories. There are altogether twelve chapters.Chapter One, the introduction, presents the actuality and significance of the study. It points out that Li Xiyue is a remarkable master of inner alchemy in mid and late Qing Dynasty, as a practitioner and theorist. He founded west sect inner alchemy in Xian Feng reign of Qing Dynasty, opened the fine inner alchemy theory and practice. Studies on Li Xiyue appeared only as some short papers or mentioned in some monographs, far from being comprehensive or systematic.Chapter Two, on the background, mainly introduces the life story and context of his theory. Li Xiyue (1860-1856), style named Han Xu, cultivated and wrote diligently with numerous works left to the following generations. Inner alchemy, is the cultivation theory and practice system with Daoism cosmology, body generation concept, syncretism of the heaven and human, the induction between the two, the theories of Ying Yang and five agents, as its philosophical basis, with vital energy and blood, collateral channels, acupuncture points in traditional medicine as its physiological basis, with spirit and body as its subject of cultivation, with and spirit in body as its raw medicine, describing the cultivation fire phases and the process of refining elixir by outer alchemy terms and semiotics in Yi system, with attaining the Tao and ascending as immortals as its ultimate goals. This chapter also narrates the imparting process of this sect and the works of the masters.Chapter Three, on the principles, mainly discuss the theoretical basis for inner alchemy cultivation. It holds that inner alchemy studies bases on the belief of Tao and deities and immortals as its philosophical backup and points out that the aim of cultivating inner alchemy is to enjoy longevity, attain the Tao and ascending to the heaven as immortals. The theories of network of collateral channels, acupuncture points and viscera are its physiological basis. The psychological bases are theories on perceiving, ardor and vitality consciousness.Chapter Four, on the integrated cultivation of spirit and body, states integrated cultivation is the prerequisite of cultivating to be immortals. Both sect of austerity cultivation and sect of integrated cultivation serve as theoretical backup of Li Xiyue’s West sect of integrated cultivation. Cultivating spiritual nature means refining nature back to natural nature, while cultivating bodily life means refining cultivated life back to natural life. Both north sect and south sect of austerity cultivation maintains integrated cultivation, with south sect putting body cultivation before spirit cultivation and the north sect being the opposite. Sect of integrated cultivation naturally stresses the two. Master Li has a deep understanding of spirit and body. He discusses the two in many of his books, analyzing their relation to cycle, Ying and Yang, medicine, cultivating work, golden elixir, attaining immortals and the cultivation order. Li emphasizes the importance of cultivating with man and woman, holding everything in the nature is the intercourse of Ying and Yang, thus generating one after another. That is why integrated cultivation of spirit and body must based on the intercourse of Ying and Yang and this is also the theoretical foundation of integrated cultivation.Chapter Five, On Ying and Yang, the essence of inner alchemy is Ying and Yang. Inner alchemy theory combines Ying and Yang with life expectancy and attaining immortals or ghosts. Pure Yang without Yin is the immortal, the opposite is the ghost, mixture of both is human, so human can be pure Yang and become immortals through cultivating. The difference of the concept on Ying and Yang between the integrated cultivation sect and austerity sect lies in the origin of the natural authentic Yang. Austerity sect holds the natural authentic Yang comes from the emptiness, while the integrated cultivation sect thinks it from female. Master Li holds human can only be in harmony by combing Ying and Yang and the elixir can only be refined by the cultivation of both man and woman. He links the essential part of Ying and Yang in human, namely the genitals and sexual intercourse to life and death. He carefully divides the levels of Ying and Yang into the big, the small, the light, the heavy, the true, the false, the Ying in the Yang, the Yang in the Ying, the vides the levels of Ying and Yang into the big, the small, the light, the heavy, the true, the false, the Ying in the Yang, the Yang in the Ying, the Ying of a newborn baby. In the cultivating, Ying includes Yang and Yang comes from Ying. In his view, the achievement of cultivating is closely related with the interchange of Ying and Yang, with the waning the Ying and the Waxing of Yang till reefing the pure Yang. He also attaches Ying and Yang to lead, breath, fire and essence. The appearance of Yang essence is the mark of the success of elixir refining and the person can attain divine immortals correspondently. He thinks once the person gets the right way of inner alchemy, Ying and Yang will integrate and achieving the final golden elixir.Chapter Six, on the medicine, chiefly narrates the views of integrated cultivation sect and austerity sect on alchemy medicine. They have a lot in common, holding the essence, vital breath and spirit of the body as the medicine for cultivation. They differentiate in the location of essence in body or somewhere else. Inner alchemy classed the cultivating of mind as work of spirit and the cultivating of essence as the work of body. The sect of integrated cultivation is characterized by its inner and outer medicine idea. This sect takes the "outer medicine" in the sexual intercourse as golden elixir, when it is "swallowed" into the body, it can be cultivated into "inner medicine", namely "golden liquid back to elixir". Li Xiyue excesses his predecessors in the illustration of medicine. He divides medicine into three levels and differentiates the big and small, which is a creative work.Chapter Seven, on the cauldron, illustrates the different ideas in cauldron of the austerity sect and integrated cultivation sect. The former holds the cauldron lies in the body or emptiness. Li and his sect take the assistant women and her genitals in the cultivation as the cauldron. The cauldron of the man alchemist is still there, because the woman part is only used in the basic phase and the phase of refining the essence into vital breath and abandoned after that. In the other phases the man cauldron is still used as the site of alchemy, similar to austerity sect. Master Li thinks the golden elixir can only be cultivated in woman cauldron and then move it back and fro in the lower, middle and upper elixir field till attaining immortals. The differentiation of man and woman cauldron is also the difference between the austerity and integrated cultivation sects. The former takes the emptiness as outer cauldron while the latter takes the woman cauldron.Chapter Eight, on fire phases, discusses the control of inner alchemy. The fire phases are divided into many types with unique measurement and expressions. Master Li has a concrete and lucid explanation of fire phase. He points out the breath control depending on the fire phase, slow fire for hot temper while fast fire for absent-mindedness. In his point of view, adopting the first Yang for personal use and followed by cultivating will lead to perfect alchemist. The golden elixir is refined by 40- minute second fire phase for adopting outer medicine and 80-minute for the mixing of the outer and inner medicine and the Yang essence will appear after slow cultivation. He also talks about the choice of the outer and inner cauldron. If the outer cauldron is not abandoned when it should be, the fire phase will be too fast to do inner harm to elixir; meanwhile the inner cauldron is abandoned too early, the fire phase is not pure, making the elixir not so powerful.Chapter Nine, on the cultivating work, mainly illustrates the procedures and methods of inner alchemy. As to adults, they must get into formal inner alchemist cultivation after a preliminary stage because of the decline of their body. Middle-aged alchemist can also be successful by proper ways of visualizing spirit, controlling the breath, adopting into the inner cauldron. The work of open the acupuncture points is a must to adults not children. Here in this dissertation the cultivating work all refers to that for adults. The austerity sect lacks the process of adopting outer medicine from the woman cauldron including the steps of refining the vital breath into spirit, spirit into essence, essence back to emptiness and emptiness into Tao. The cultivating work of the south sect of integrated cultivation divides alchemy into three steps, cultivating the golden elixir, golden liquid back to elixir and the ultimate cultivation through nine transforms. The cultivating work of Luan sect of Sun Daoism is the forerunner of the west sect. Master Li’s thoughts on inner alchemy mainly includes basic cultivation for self refinement, refining the vital breath into spirit, spirit into essence, essence back to emptiness and emptiness into Tao. Master Li puts more emphasis on cultivating work than those former alchemists and divides it into nine steps, which is even fine than the natural work. His inner cultivation work altogether involves thirteen steps.Chapter Ten, the syncretism of three teachings, discusses the heritage of the syncretism and Li Xiyue’s contribution to the related theory, holding that the syncretism originated from the fight among them. The founder of the south sect, Zhang Boduan tries to combine the three teaching using the theory of cultivating the spirit and body of Daoism. While Bai Yuchan forms the theory of mind and spiritual nature treating the cultivating of these two is the core of the three teachings and conforming the three by the fundamental goal of returning to the root to regain life. Wang Chongyang sets up the north sect of Complete Perfect Sect with distinct character of syncretism. He names five Daoist sects founded in Shangdong province after the three teaching. His north sect stresses the conformity, equality, harmony of the three teachings. Li Xiyue’s theory on the syncretism embodied in inner alchemy, holding the essential way to abandon spiritual nature is to free from fame and profits, which echoes the teachings of dimming fame and compressing desire in Confucianism and Buddhism.Chapter Eleven, on the comparison, compares the elixir methods of the east and west sects. Lu Xixing maintains the key step of integrated cultivation is cultivating the spirit to solve the problem of mind and spirit. The east sect of integrated cultivation is mainly including austerity cultivating for one hundred days, getting the medicine instantly, running the fire for ten months and transforming to divinity. The east sect elixir skills are concise while those of the west are complicated. The former has four steps and uses the cauldron only once, the latter has five steps and uses the cauldron over again. The east adopts the cultivating spirit in acupuncture points as the first work while the west takes the emptiness. The east has explicit ways of opening the acupuncture points and the west has its unique and hidden ways. The east limits the cultivating of mind within several steps while that in the west occupies the whole process.Chapter Twelve, on contribution, proves Li Xiyue’s contribution to inner alchemy. He excels by his concrete system, clear details, lucid levels and complete structure. He attaches more importance to cultivating work by dividing it into nine steps. He riches the theory of integrated cultivation of inner alchemy by his unique skills of using the cauldron twice, taking the cultivating of spirit from emptiness as the first work, the opening of acupuncture points and the points that the Xuanguan point can be live or dead, the five steps of cultivating and the nine levels of cultivating the mind spreading through the whole process of inner alchemy cultivation.更多还原