关尹遗说考——兼论关尹学说与《太一生水》的关系  

The research of extant teaching of Guanyin

作　　者：李笑岩[1] 

机构地区：[1]山东大学文史哲研究院,山东济南250100

出　　处：《河北学刊》2009年第1期59-63,共5页Hebei Academic Journal

摘　　要：《庄子.天下》篇云:"关尹、老聃闻其风而悦之。建之以常无有,主之以太一"。有学者认为,关尹学说即以"太一"为核心。随着郭店楚简《太一生水》篇的出土,一些学者认为此即失传千余载的关尹学说。本文辑先秦文献中的关尹遗说,较之《太一生水》,认为在更有力的证据出现之前,将《太一生水》作为关尹学说并不妥当。Tianxia of Zhuangzi said that Both Guanyin and Laodan dedicated themselves to the practice of ancient Taoism and established their view - point of＂original existence＂ and＂original non - existence＂. And their main point is taiyi （the Great One）. Many researchers hold the viewpoint that the core point of Guanyin was＂taiyi＂. Some researchers consider that the essay of Tai-yi- sheng- shui （The great one brings water） which was found in the grave of ehu dynasty in Guodian is just the teaching of Guanyin which had lost for about thousands of years. The present paper aims to gather the thoughts of Guanyin in bibliographies of per - Qin, and compare them with Tai -yi -sheng -shui （The great one brings water） and finds that until stronger evidence emerges, it is probably wise not to muddle up the teaching of Guanyin and Taiyi brings water

关 键 词：关尹 太一 道 《太一生水》 

分 类 号：B223.4[哲学宗教—中国哲学]