[1]胡金旺.苏轼与“离铅坎汞”说[J].江西师范大学学报(哲学社会科学版),2017,(06):42-47.
 HU Jinwang.SU Shi and the Theory of “Liqian and Kangong”[J].,2017,(06):42-47.
点击复制

苏轼与“离铅坎汞”说()
分享到:

《江西师范大学学报》(哲学社会科学版)[ISSN:1006-6977/CN:61-1281/TN]

卷:
期数:
2017年06期
页码:
42-47
栏目:
出版日期:
2017-12-01

文章信息/Info

Title:
SU Shi and the Theory of “Liqian and Kangong”
作者:
胡金旺
宜宾学院 四川思想家研究中心,四川 宜宾 644000
Author(s):
HU Jinwang
Thinkers Research Center in Sichuan Province,Yinbin University,Yibin,Sichuan 644000,China
关键词:
苏轼 朱熹 道教 离铅坎汞 离汞坎铅
Keywords:
SU Shi ZHU Xi Taoism Liqian and Kangong Ligong and Kanqian
分类号:
B244; B958
文献标志码:
A
摘要:
苏轼与朱熹在龙虎铅汞说中提出了龙汞与坎肾相关联,虎铅与离心相关联这种迥然相异于道教通行的结合。从苏轼算起,在近千年的历史长河中没有一个学者对他们的这种组合发表过意见。本文正是有感于此而力求探明苏轼与朱熹这种说法所具有的根据和意义。道教经典《周易参同契》与《悟真篇》都一致认为木火为一家,金水为一家,原因之一在于道教的这种内丹说是以外丹为参照和比喻而言的,另一种依据是对四季更替的顺序所进行的划分。苏轼主要是受到了《难经》将心肺与肾肝相连在一起的影响,而朱熹主要是根据五行“生之序”将同为阳的水、木与同为阴的火、
Abstract:
SU Shi and ZHU Xi in the theory of Longhu and Qiangong proposed two kind of combinations,namely,Longgong was associated with Kanshen,Huqian was associated with Lixin,which were different from the combinations of Taoism.In the nearly 1000 years of history,no scholar has ever commented on two kind of combinations.The author is aware of it,and strives to proven the basis and the meaning of the theory of Longhu and Qiangong.Taoist classics Zhou Yi Can Tong Qi and Wu Zhen Piang all agree that wood and fire are together,gold and water are together,one of the reasons is that this kind of inner alchemy of Taoism is to take outer alchemy as the reference and metaphor,another is the division based on the order of the four seasons change.SU Shi was mainly affected by the Nanjing where heart and lungs are linked to kidney and liver.While ZHU Xi combined wood,water and fire,gold together according to the life sequence of the five elements,and put forward respectively the theory of Liqian and Kangong.

参考文献/References:

[1]苏轼.苏轼文集[M].孔凡礼点校.北京:中华书局,1986.
[2]任法融.《周易参同契》释义[M].西安:西北大学出版社,1993.
[3]王 沐.悟真篇浅解[M].北京:中华书局,1990.
[4]张伯端.悟真篇[M].北京:大众文艺出版社,2005.
[5]束景南.太易图与太极图—周敦颐太极图渊源论[J].东南文化,1994,(1).
[6]孙理军.全注全译黄帝八十一难经[M].贵阳:贵州教育出版社,2010.
[7]黎靖德编,王星贤点校.朱子语类(第八册)[M].北京:中华书局,1986.
[8]江 永.近思录集注[M].上海:上海书店,1987.
[9]朱 熹.晦痷集(卷四十九)[M].《四库全书》.
[10]刘 安.淮南子注译[M].陈广忠注译.长春:吉林文史出版社,1990.

相似文献/References:

[1]木斋,李明华.论苏轼诗歌创作与佛禅关系的三次转折[J].江西师范大学学报(哲学社会科学版),2014,(03):58.
 MU Zhai,LI Minghua.On Three Transitions of Relationship Between SU Shi's Poetic Works and Zen[J].,2014,(06):58.
[2]陈星宇.禅学与文学意趣的会通——“游戏三昧”与苏轼诗歌[J].江西师范大学学报(哲学社会科学版),2014,(03):64.
 CHEN Xingyu.Intercommunication of Chan and Literature——" Playing in the Joyous Samādhi" and SU Shi's Poetic Works[J].,2014,(06):64.
[3]王利民.刘子翚的生平思想及其对朱熹的影响[J].江西师范大学学报(哲学社会科学版),2015,(06):51.
 WANG Limin.Life Thoughts of LIU Zihui and Its Influence on ZHU Xi[J].,2015,(06):51.

备注/Memo

备注/Memo:
收稿日期:2015-10-18基金项目:国家社科基金项目“儒学的超越性与时代性问题研究”(编号:15XZX008); 四川省社会科学高水平研究团队“现代新儒学及其文化影响研究团队”资助作者简介:胡金旺(1972-),男,安徽安庆人,哲学博士,宜宾学院教授。研究方向为宋明理学及现代新儒学。
更新日期/Last Update: 1900-01-01