丘处机养生思想略论

On Qiu Chuji's Theory on Health Preservation

追求长生是道家道教文化的古老传统。先秦老庄就已经提出以精神超越为主、以形神合一为归的养生理论,早期道教虽然以老庄思想为理论渊源,但与老庄相比,却更重视肉体长生。全真道否定了肉体可以长生的思想,提出了"全真而仙"的超越理念。但"全真而仙"的超越理念,却使全真道在养生与成仙之间产生了理论矛盾。为了解决这一矛盾,丘处机开始重视养生,并提出了顺任自然、清心寡欲、炼养合一、德养结合的养生思想,从而又把成仙与养生统一了起来。

It is so old a tradition to seek immortality that, even during the pre- Qin period, Iao Zi and Zhuang Zi had already advanced a theory that regarded transcendence of spirit as substance and had taken the unity of the body and spirit as the main objective at that time. Early stage Taoism regarded the theory of Iao Zi and Zhuang Zi as one of theoretical origin, but it thought highly of immorality of body than Iao Zi and Zhuang Zi. Quan Zhen Taoist sect thought that body can＇ t become an immortal, and put forward a transcendental idea of becoming an immortal by Quan Zhen, but it led to a contradiction between caring for life and becoming an immortal. In order to solve the contradiction, Qiu Chuji paid more attention to caring for life, and raised the theories of complying with the law of nature, purifying one＇ s heart and minimizing one＇ s desires, and combining immorality and health preservation.