【作者】 张强；

【导师】 丁原明；

【作者基本信息】 山东大学 ， 中国哲学， 2010， 博士

【摘要】 马钰(1123—1183),本名从义,字宜甫,山东宁海(今烟台牟平)人。金大定八年(1168)四十六岁时受王重阳分梨十化等方法的教化,抛弃名缰利锁,割舍世俗情缘,出家皈依全真道,被授名为钰、字玄宝、号丹阳子。马钰是中国道教史上著名的“全真七子”之首,全真教创立不久,王重阳即羽化登真,传承与发展全真教的重任落到了七真的肩上。作为当时唯一“得道”之人和实际上的第二任掌教,马钰自然就成为他们中的核心人物。而马钰也没有令王重阳的期待落空,他承前启后,建立了以清静为基本特色的全真内丹心性理论体系,奠定了全真修炼的总体风貌,为继承和发展全真心性学做出了重大贡献,并度化门徒,纵横阐教,对全真教的发展功不可没。马钰文采斐然,而且全真教自教祖王重阳始就重视诗文对教徒的劝化作用,马钰亦继承了这一特点,他有大量诗词传世。借助其作品我们可以感受并解读其隐微的心路历程和精奥的哲学思想。本文采用历史考证、纵横比较、逻辑分析的方法,本着知人论世的原则,试图从考察马钰生平入手,以其诗词语录等著述为依据,重点阐析马钰的“全真”哲学思想。马钰继承和发扬了王重阳的“全真”思想,以心性论作指导,重新解读了王重阳的性命双修、先性后命、明心见性等思想,然后又在融合儒释道三教的基础上,主张以心合性,以神气诠释性命,从而建立了一个以“真性”为修持之本体、以清静为炼养功夫,以及损己利他等为代表的宗教伦理等思想体系,奠定了他进行全真修炼的总体理论框架和程序,为推动早期全真道教的发展做出了重大贡献。本文在导言中说明了本研究的目的、方法及其意义,对前人关于马钰的研究成果进行了梳理。导言指出,当前的马钰研究成果整体数量较少,多集中在对其生平的研究上,对其思想的挖掘深度不够,特别是很少对他的哲学思想进行全面探析和梳理。笔者不揣鄙陋,初步将马钰的哲学思想抽绎出“真性本体论”(第三章)一→清静炼养论(第四章)一→全真伦理思想(第五章)的逻辑框架,囊括了真性本体论、先性后命论、识心见性论、清静无为论、功行双修论等全真哲学所涉及的最根本的问题。通过对这些全真教义教理问题予以哲学解读,这就超出了宗教学的限阈,使其具有了哲学味道。第一章,简要论述了马钰的修道历程,突出了其修道、弘道所遇到的主客观困难,显现其在教团建设中所起到的承前启后的重要作用。受家乡浓重的神仙信仰之风影响,幼年的马钰便有凌云之志,“常诵乘云驾鹤之语,梦中屡从道士登天”,而且在异族统治的金朝,汉人空有才华,却难有仕进的机会。马钰遂不以仕进为念,反而是喜好虚无,淡泊守志,再加上父兄早逝,特别是在被告知“寿不逾四十九”时,使他对生死问题进行了深入的思考,决计“亲有道,为长生计”,并最终在四十六岁时得王重阳教化,摒弃尘累,潜心修道。马钰拜师出家后,随王重阳在山东修道,后又随师与丘处机、刘处玄、谭处端一起西行陕西,但王重阳中途在开封仙逝。此时师门弟子中仅有马钰一人得道,所以弘道的重任马钰责无旁贷,义不容辞。葬师刘蒋后,马钰等人庐墓三年,潜心修行。后来,马钰又以刘蒋祖庭为中心,在关中地区大阐教化,收授门徒,扩大了全真教的影响。牒发东归后,在山东地区继续弘教。全真教在短短的几十年时间内,就由一个新兴道教派别,一跃而成为与正一教二分天下,举肩并立的教派,马钰所起到的承前启后的巨大作用是不言而喻的。第二章,论述了马钰三教合一的思想特色。这是被称作道教中的改革派的全真道的重要思想来源。马钰以老庄“道法自然”为基本原则,主张全真而仙,同时,他的理论建构和修道弘法的过程中也援佛、儒入道,主张三教圆融。在性命观上,他接受佛教六道轮回之说的影响,渲染人生苦短,地狱残酷,进而否定肉体,引导人们看破红尘去追求精神与肉体的解脱；在“真性”本体论基础上建立了性命双修、先性后命的仙佛融合的成仙信仰。在宗教修炼上,马钰“常凭佛作为”,以禅宗明心见性的理论,以坐环等方法,结合道教的清静学说,继承并发展了王重阳道、禅融合的、以清静无为为特征的识心见性的炼养思想。在宗教伦理方面,他汲取儒家忠孝、仁爱作为全真道士外功的内容；仿佛教宣扬禁欲主义,制定清规戒律约束教徒,形成了三教合一式的宗教伦理观。第三章,论述了马钰对生命之苦的省察,其“真性”本体论的建构以及性命双修、先性后命的性命观。在论述真性本体论的确立时,以马钰对生命之苦的省察为铺垫,说明人的生命之苦的救赎只能从与天道相通,而人自身所先天具有的真性真命中寻找,由此,他逻辑地得出要得道成仙必须遵循“先性后命”的修炼程式。马钰以佛教“轮回”说取代传统道教的“承负”说,认为世俗人生与社会是一片苦海,恩爱贪欲等是人之永遭轮回之苦的万恶根源。他要求人们看破荣华富贵,抛弃浮名浮利,断除酒色财气,主张像对待仇人那样痛恨这些导致生命之苦的“斩人场”。马钰把“道”作为哲学的最高范畴,将老子的道论与汉代气化论相结合,直接论述生命哲学问题,用“真性”指称“道”,形成其“真性”本体论。在性命关系上,马钰继承了王重阳的“性命双修”的思想,主张性命双修,先性后命,而且强化了对“真性”的修炼。他把性命关系看作体用关系,主张性体命用。本文通过对王重阳、马钰、丘处机等关于性命关系的考察,初步梳理出全真道“重性轻命”的理论倾向是经由了从“性命双修”到“重性轻命”,再到“只言性学”的内在发展理路。第四章论述了马钰以清静无为为特色的炼养观。在论述马钰清静炼养时,紧紧抓住识心见性、清静无为、功行双修三个环节进行。这三个环节实际上囊括了马钰内修外行的炼养论中最关键的几个问题。首先,他将心分为尘垢之心和清静之心,也即俗心与本心,尘心与真心。其次,他认为只有通过修心,将尘垢之心转变为清静之心,才能彰显道性。再次,在具体的修炼过程中,要实现从尘垢之‘心到清静之心,并进而彰显道性,必须通过炼气炼神这一中介。马钰把修仙证道的关键和根本归结为“清静”二字,在他看来,清静既是内丹修炼的基本方法,又是道体的基本特征。第五章总结了马钰以损己利他、以恩复仇、通真弃假、慈悲戒杀为核心的宗教伦理思想。其全真伦理思想,它涉及到儒释道三家伦理思想的融合,再现了马钰以道家、道教为主而兼取儒释伦理思想的宽大情怀与人文关怀。第六章论述马钰的教化方式。马钰作为一位著名的全真道士,其哲学思想是以宗教为落实处的,所以不谈道教的教化方式,就无法落实、挂搭其哲学思想。众生平等、因材施教是马钰教化思想的主要特征,作为具体的教化手段,他采取了诗词弘道、言传身教、异迹感人、骷髅警人等方法。最后,总结了马钰对全真道发展的历史贡献。马钰刊印了王重阳的著述,开创了全真道刊印诗词的先河,这使得王重阳的思想得以流传,扩大了全真教的社会影响。马钰自己也创作了大量的诗词歌赋,文以载道,劝化世人。同时,在马钰的主持下,建立了大量的宫观,使全真道的规模,不论是在教众数量上、还是.在修道场所上都获得了很大的发展。最重要的是,马钰在思想上所起到的承前启后的作用,特别是他功行合一的思想,分别沿着其内、外日用的运路,郝大通、王志谨进一步发展出了以境制心的心性学说,而丘处机、尹志平等人又发展出内道外儒,功行合一思想,促进了全真道心性学说的发展。正是由于马钰的不懈修道与大力弘道,马钰掌教期间,全真教不论是在教团建设上,还是教规、教义上,都得到了长足的发展,为全真道在金元时期所取得的巨大发展奠定了深厚的理论和群众基础。更多还原

【Abstract】 Ma Yu (1123-1183), whose original name is Cong Yi, with Yi-fu as his courtesy name, was born in Ninghai, Shandong (now Mouping, Yantai in Shandong Province). In 1168, at the age of 46, inspired by Wang Chong-yang’s preaching, Ma Yu abandoned his secular life, converted to Taoism, and was given the name Yu, together with titles including Xuan Bao and Danyang Zi. Ma Yu is considered the head of the seven masters of Quanzhen Sect in the history of Chinese Taoism, and was in charge of the second-generation of the Quanzhen Taoist Sect. By inheriting and refining Wang Chongyang’s thoughts, he has made great contribution to the development of Taoism.The Quanzhen sect laid great emphasis on the application of literature in converting disciples and followers. Ma Yu, with his great talent in literature, inherited this tradition. He composed a large body of poetry. By analyzing his works, we can also understand Ma Yu and interpret his profound philosophy. By putting Ma Yu against the historical background, and based on the interpretation of his poems and quotations, this dissertation attempts to focus on the interpretation of Ma Yu’s Taoist philosophy, namely the philosophy of inner alchemy proposed by Wang Chongyang, which is characterized by the ideas of cultivation of both Xing and Ming, revealing the Xing by clarifying the Heart, and integration of the three religions.The dissertation also tries to analyze his thoughts of education and ethics, and tries to objectively and fairly evaluate the status and contributions of him in the history of Quanzhen Sect.Wang Chongyang passed away soon after the foundation of Quanzhen Sect, leaving the responsibility of development of the Sect on the Seven Masters. As the only Master acquiring Tao by then and the second Head of Quanzhen Sect, Ma Yu became the mainstay among the seven masters. Ma Yu lived up to Wang Chongyang’s expectation and proved to be a qualified successor to him. On the basis of Wang Chongyang’s theory of Inner Alchemy featured by Cultivation of both Xing and Ming, Priority of Xing to Ming and Revealing the Xing by Clarifying the Heart, Ma Yu integrated Confucianism, Buddhism and Taoism, established the theoretical system of Heart and Xing of Quanzhen thought of Inner Alchemy characterized by seclusion, thus set up the overall style and feature of Quanzhen cultivation and made great contribution to the development of the theory of Hear and Xing of Quanzhen Sect.The Introduction expounds the goal, methodology and significance of the study of the dissertation. By summarizing and analyzing the previous researches on Ma Yu, it points out the lack of profundity and breadth in the present scholarship of the thoughts of Ma Yu. The originality of this dissertation is to carry out an in-depth analysis of his thoughts.The First Chapter describes the experience of Ma Yu in pursuing Tao. Influenced by the belief in immortals in his hometown, Ma Yu started to have ambitions of becoming an immortal since his early years. Under the rein of foreign rulers in the Jin dynasty, Han people seldom had access to positions in the government. So Ma Yu abandoned the idea of becoming an official in the government, and started to pursue the philosophical values, In addition, his father and elder brother all died very young, and he was also told that he could not live beyond the age of 49. These facts made him think more on life and death, and determined to find ways to the truths of life, and eventually was converted under Wang Chongyang’s enlightenment at the age of 46. Since then he managed to get rid of the chores of secular life, and started to pursue Tao with great concentration. After Ma Yu’s conversion to Taoism, he followed Wang Chongyang in Shandong, and later went to Western China with other followers including Qiu Chuji, Liu Changsheng, Tan Chuduan, etc. Unfortunately their master Wang Chongyang died halfway, when among the disciples only Ma Yu was fully enlightened, so it was his duty to spread his Master’s thoughts. They buried Wang Chongyang at his hometown Liujiang village in Shanxi, and practiced Quanzhen Taoism beside the tomb for three years. Later, taking Liujiang village as the center, Ma Yu worked hard to spread Wang Chongyang’s thoughts and expand Quanzhen’s impact by teaching disciples. Then he returned to Shandong and continued the missionary work. Within just a few decades, Quanzhen sect, a new Taoist faction, has leaped forward and become one of the two dominating sects of Taoism in China. Ma Yu has paid enormous contribution to this achievement.The Second Chapter describes the characteristics of Ma Yu’s thoughts of integrating three religions. This has been identified as an important source of ideas for Quanzhen sect--the reformists of the Taoists. Based on Lao Zi and Zhuang Zi’s idea that "the Tao (Way) follows Xing", Ma Yu proposed the view that Taoists should pursue immortality through whole truth. He also borrowed ideas from Buddhism and Confucianism, and advocated that the three religions should exist in harmony when he built up the theoretical framework of the Quanzhen sect. On elaborating the theory of Xing and Ming, he accepted the Buddhist concept of Six Samsara to emphasize the limitation of life and cruelty of Infernal Space, negated physical pleasures while instructing people to pursue a liberation of both spirit and body. On the basis of the ontology of True Xing he set up the theory of immortality integrating the concepts of Immortal and Buddha which is featured by the cultivation of both Xing and Ming with the priority of Xing to Ming. On personal cultivation, Ma Yu combined the Zen theory of Revealing Xing through Clarifying Xi, the method of Meditation and the Taoist theory of Seclusion, thus inheriting and developing Wang Chongyang’s thoughts of Cultivation and Healthcare by Revealing Xing and Xin characterized by the integration of Taoism and Zen. In religious ethics, he borrowed the Confucian concepts of Zhong and Xiao, Ren and Love to constitute the content of External Cultivation, advocated the Buddhist asceticism, drew up rule and regulations to principle Taoist disciples, thus established his ethic theory of asceticism integrating elements of the three religions.The Third Chapter expounds Ma Yu’s formulation of the ontological theory of True Xing and his theory of Xing and Ming featured by Cultivation of both Xing and Ming with the Priority of Xing to Ming. He replaced the Taoist theory of Chengfu with the Buddhist Transmigration, proposed that the secular life and society are the abyss of misery and that desires such as love and greed are the evil source of human misery of transmigration. He instructed people to see through the vanity of honor and wealth, to abandon desires of alcoholism, sex, avarice and arrogance, and appealed people to remove from the harmful occasions that led them to misery. Ma Yu regarded Tao as the highest philosophical category, which is a result of combining Lao Zi’s Taoist theory and the theory of Qi of Han Dynasty. He used True Xing to refer to Tao and developed his ontology of True Xing. On the relationship of Xing and Ming, Ma Yu inherited Wang Chongyang’s thought of Cultivation of Xing and Ming, emphasized the priority of Xing to Ming and the cultivation of Xing. He regarded the relationship of Xing and Ming as that of Ti and Yong, with Xing as the Ti and Ming as the Yong. Through a comparative analysis of the theories of Xing and Ming of Wang Chongyang, Ma Yu and Qiu Chuji, we can see the theoretical inclination of priority of Xing to Ming of Quanzhen Sect, beginning from Cultivation of Xing and Ming, to Priority of Xing to Ming and Theory of Xing without Ming.The Fourth Chapter analyses Ma Yu’s theory of Alchemy and Cultivation featured by Seclusion and Inactivity and elaborates his theory of Knowledge of Xin and Xing, theory of Seclusion and Inactivity, and theory of Cultivation of both Gong and Xing. First of all, he categorized Xin into Xin of the secular world and the Xin of seclusion, e.g. personal Xin vs. ontological Xin, or bodyly Xin vs. True Xin. Secondly, he believed that only by cultivation of Xin, replacing Xin of Secular World with Xin of Seclusion can Tao be revealed. Thirdly, in the specific cultivation process, in order to convert the Xin of Secular World to the Xin of Seclusion and reveal the Tao, the man must go through the intermediary steps of refining Qi and Spirit. Ma Yu summed up the process of Taoism enlightenment and pursuing immortality into two characters--Qing and Jing (the state of seclusion). In his view, being pure and quiet is the basic characteristics of Tao, as well as the basic method for inner training. In his view, Qing is the basic characteristics of astronomical phenomena, while Jing (or being static) is the basic characteristics of the things on the Earth. The two features combined is a symbol of heaven and earth. Due to the influences of Confucian thought of Ru Shi (social participation) and the thought of salvation of the world of Mahayana Buddhism, Ma Yu emphasized the function of balance of Gong and Action in the process of cultivation of Tao. He advocated genuine Gong and Action for universal salvation with the priority of others over self, which greatly changed the spiritual features of the traditional Taoist preference of individual cultivation to salvation of the world and paved the way for Quanzhen Sect of Taoism to spread. On the basis of Ma Yu’s thoughts, Hai Datong, Qiu Chuji, Yin Zhiping and Wang Zhijin went further to perfect the Quanzhen theory of Alchemy and Cultivation of Xin and Xing.The Fifth Chapter summarizes Ma Yu’s religious ethical thought with the ideas of benefiting others at the expense of oneself, pursuing truth and removing from the false, treating others with a forgiving heart and refraining from killing as the core. He deemed a genuine attitude as a necessary step to immortality.The Sixth Chapter discusses Ma Yu’s preaching methods. The main feature of his preaching is that he believed in the equality of all sentient beings and individualized teaching methods. As for the specific means, he used poetry, personal examples and verbal instructions, miracles and supernatural events, and Skeleton view.Finally, the dissertation summarizes Ma Yu’s historical contributions to the development of Taoism. Ma Yu was the first to publish the writings of Wang Chongyang. This helped spread his ideas and expand the social impact of Quanzhen sect. Ma Yu himself also composed a lot of poems to preach and advise the people. He also established a large number of Taoism temples, so that the size of Quanzhen sect achieved great development bother in terms of the number of disciples and the temples. Most importantly, Ma Yu is a key figure in inheriting Wang Chongyang’s thoughts and promoting it to the greater scale and higher level. In particular, his thoughts of the unifying religious training with action has been disseminated by others and ushered new ideas in the development of Taoism. For emample, Hao Datong and Wang Zhijin developed from his idea of controlling the mind with mind into the thoughts of unifying Taoism with Buddhism and controlling the mind with the environment. While along the outside practice, Qiu Chuji, Yin Zhiping, and others developed thoughts of practicing Confucianism outside and following Taoism practice inside, and the ideological unity of religious training and action.Later, Li Daochun, Chen Zhixu merged the thoughts of both the north and south sects, unified Confucianism, Buddhism and Taoism, thus promoted the Quanzhen Taoist theory of the nature and mind to a new level.It is precisely because of the tireless and vigorous missionary work of Ma Yu, that Quanzhen sect of Taoism achieved great development in the Jin and Yuan dynasties.更多还原