略论朝鲜文人成伣对道教文化的接受  

On the Acceptance of Taoist Culture by Korean Scholar Seong Hyeon

作　　者：王雅静[1] 苏祎霖 WANG Yajing;SU Yilin(Henan University of Economics and Law,Zhengzhou 450016,China;Zhongyuan Institute of Science and Technology,Zhengzhou 451400,China)

机构地区：[1]河南财经政法大学文学院,河南郑州450016 [2]中原科技学院文学与传媒学院,河南郑州451400

出　　处：《天中学刊》2024年第6期100-106,共7页Journal of Tianzhong

基　　金：2022年度河南省哲学社会科学规划青年项目(2022CWX035);国家社科基金后期资助项目(22FWWB013);校级研究专题项目(24HNCDZT32)。

摘　　要：成伣不仅在诗歌中融入道教意象,展现自己的出世愿望,还通过创作步虚词、关涉道教的谣体、篇体、引体类游仙诗作等表达慕仙志向。其在野谈小说《慵斋丛话》中记录道教斋醮仪式,敷演家族亲友与鬼怪斗智斗勇的故事,还在《虚白堂集》中书写中国门神钟馗、韩国门神处容等。从中,我们不但可以窥见诸如曹植、李白、李贺的游仙诗,干宝、蒲松龄的志怪小说等对成伣诗文、小说的内容、主题和艺术风格的浸染,亦可看到道教俗神在古代韩国的传播及其新变。The Daoist thoughts of immortality had a profound influence on the literary creation of the ancient Korea literati Seong Hyeon.Seong Hyeon not only expressed his desire to escape from the secular world by incorporating Taoist imagery into his poems,but also expressed his aspirations for immortality in his poems;he also recorded the rituals of the Taoist fasting ceremony in his novella Yongzhai Conghua,which tells stories about the battles of his family and friends against the ghosts and monsters.He wrote about Zhong Kui and Cheoyong,the gods of the guardian separately in China and North Korea,in his Xubaitang Collections.All these not only show the influence of the raveling-for-immortal poems of Cao Zhi,Li Bai,and Li He,and the novels on monsters and ghosts of Gan Bao and Pu Songling on the contents,themes,and artistic styles of Cheoyong's poems and novels,but also the spread of Taoist deities in ancient Korea and their new changes.

关 键 词：成伣 道教文化 游仙诗 《慵斋丛话》 《虚白堂集》 

分 类 号：I206.2[文学—中国文学]