摘要：曾慥（1100－1155年），字端伯，号至游子，晋江（今福建泉州人）人。曾慥生活于两宋之际，官至尚书郎，宦海一生，笔耕不辍。对道教养生、文学诗词均有涉猎。《道枢》是曾慥众多道教著述的其中一部。“道枢”一名，源自《庄子·齐物论》中的“彼是莫得其偶，谓之道枢”，含有道术精要之意。全书42卷，共118篇，存世版本收录于《正统道藏》和《道藏辑要》中。《道枢》是曾慥对道教内丹学体悟的成果，反映了宋代士大夫对道教养生的崇尚风气。《道枢》博采众家之说，摄取内丹学术精华，乃汉魏至南宋之前，内丹著作集大成之作，所收唐宋内丹资料之广，自来无出其右者。宫泽正顺先生称：“各家内丹说，可阅宋曾慥《道枢》。”全书汇辑历代道教内修之法，与曾慥本人修炼体悟一并收入。
在梳理辨析基本文献的基础上，本文拟从文献学和思想史两个视角对《道枢》进行综合研究。全文分为绪论和正文两部分，正文部分共设八章。绪论部分主要对研究现状进行回顾，分析了前贤对《道枢》及其相关论题的研究成果等，继而对本文的研究方法和主要创获做了说明。第一章重点概述了《道枢》成书的历史背景。分析了早期内丹的产生与发展情况，后论述了《道枢》成书的历史情况，并考证了宋代士大夫崇道风气与《道枢》成书的相关性。第二章首先介绍了曾慥的生平情况。对曾慥不录《宋史》问题做了说明，考证了曾慥的出生年份，并对曾慥的著作以及曾慥在《道枢》中的话语问题做了详细论述。其次，通过与《道藏》所收其他类书的比较，讨论了《道枢》的体例问题，并对《道枢》的成书时间、版本及文献来源做了考证，根据曾慥其他道教作品的成书时间推定《道枢》成书于1151年左右，并对《道枢》的版本流衍做了概述。第三章重点是对仅见于《道枢》的内丹文献思想流衍的考辨。通过对这些孤本的作者、原文出处、主要体现的思想等内容的考述，更能体现出《道枢》存世的价值。第四章立足于文献学的视角，通过比校的方法，考证了《道枢》中存世篇目的作者、版本，指出了比校时体现出的问题、节选篇目体现的思想等，进而推进了学界在相关文献考证方面的成果，丰富了这些文献的参校文本。第五章主要是对《道枢》中体现出的三教合流思想做详细的论述。对《道枢》中三教合流话语的直接表述及篇目中出现的儒、释、道三教人物对三教合流的思想体现做了详细考辨。第六章以《道枢》收录的篇目为主线，论述了《道枢》中体现出的内丹思想发展脉络，对“有无”的本体论转入讨论“心性”问题的心性论思想流衍问题做了总体论述。同时，对《道枢》的性命思想做了表述。首先，论述了《道枢》中性命思想的理论基础，即天道与心性问题；其次，对《道枢》体现的性命双修问题做了系统论述。第七章主要是对《道枢》著录的丹法进行了梳理，按照内丹修炼程序加以论述。第八章从《道枢》收录的外丹及存思、导引、房中等“南宫小术”的篇目出发，研究了《道枢》对这些炼养方术的表述，意在说明《道枢》所收文献，兼及内外丹法，展现出该书在道教炼养意义上的全貌。结语部分则是从四个方面总结了本文对《道枢》整体研究的结论。
关键词：道枢 曾慥 内丹 性命 双修
Abstract:Zeng Zao(1100－1155), courtesy name Duanbo and hao Zhiyou zi, was born in Jinjiang. He was appointed Secretarial Court Gentleman(尚书郎) in the period between the Two Song Dynasties, and industrious in writing on topics from Taoism health preserving to literary poetries all his life. Daoshu is one of his various writings on Taoism. The title "Daoshu " of the book is derived from the Chapter Qi Wu Lun of Zhuangzi, and means the essentials of Tao. Daoshu has 42 volumes consisting of 118 articles, and its surviving version is included in Zhengtong Daozang and Daozang Jiyao. This book presents Zeng Zao's achievements on inner alchemy research, and also reflects the trends of Taoism health preserving among the intellects of Song Dynasty. Daoshu refers to many treatises or entities (written between Han dynasty and the Two Song Dynasties) on inner alchemy. It is the masterpiece of the topic in Tang and Song Dynasties. As Japanese scholar Miyazawa Masayori said, If one wants to understand the inner alchemy theories of different practice traditions, he can read Daoshu. The book collects theories of inner alchemy in different periods as well as the author's own understandings.
Based on collecting, sorting and investigating of the essential literatures, the thesis tries to make a comprehensive study on Daoshu from the perspectives of philology and intellectual history. It has two parts, the introduction and the main body. The latter consists of nine chapters. The introduction mainly reviews the contemporary research. It investigates exiting researches and elaborates the research methods and major novelties of this thesis. The first chapter focuses on the historical background of Daoshu, including: the early history of the developments of inner alchemy, the historical background of the completion of the book, and the correlation between advocating Taoism culture of the literati in the Song Dynasty and the completion of the book. The second chapter, firstly, introduces the life of Zeng Zao, including the reason that he has not been recorded in "the History of Songs", investigations on his birth year, and the writings and his discourse in the book. Secondly, by comparing with other kinds of compendium texts in Daozang, the thesis discusses the style, writing time, version and sources of Daoshu. Based on the study of the completion time of other Taoism texts written by Zeng, the author argues that Daoshu was completed around 1151. Thirdly, this part also makes an overview on the spreads of different versions of the book. The third chapter focuses on analyzing transitions of texts on inner alchemy which only exist in Daoshu. By studying the author, the table of contents and the main thoughts of these unique texts, the thesis makes a point that Daoshu is an important inner alchemy text. In the fourth chapter, from the perspective of philology, by the method of literature comparison, the thesis studies the author and the version of the surviving sections, and points out the problems in literature comparisons, the thought of the excerpts, and so on. This study promotes literature research on Daoshu, and enriches the different versions of the book. The fifth chapter mainly discusses the thought of the three religions confluence in Daoshu, which mainly involves two topics: the first one is about Daoshu's direct elaborations of the three religions confluence discourse, the second one is on the discussions of the three religions figures (including Confucian, Monk and Taoist) in the book. The sixth chapter mainly discusses the development trend of inner alchemy embodied in the sections collected by Daoshu, and the transition from the ontology to the Mind－nature theory. The seventh Chapter focuses on the thoughts of mind and body in Daoshu. First of all, it discusses the theoretical basis of the thought, that is, the Dao of heaven and the Mind－nature theory. Secondly, it explains the topic on the dual cultivation of mind and body embodied in the book. In accordance with the practice of inner alchemy, the seventh Chapter discusses the methods of inner alchemy collected in the book. The eighth chapter introduces alchemy,meditation,Daoyin Exercises，Taoist sexual practices，and so on, which are called Nangong Xiaoshu in Daoshu. The paper can conclude that the book not only collects the inner alchemy texts, but collects alchemy texts. Therefore, Daoshu occupies an important position in the history of Taoist practice and in this chapter it aims to show the whole picture of the practice methods collected in the book. The conclusion part is a summary of the viewpoints of the thesis from four aspects.
Key Words:Daoshu ZengZao Inner Alchemy the Dual Cultivation of Mind and Body
导师：张广保教授
