隋唐时期，道教义理取得重大突破。重玄学作为道教思想界的主流思潮发展起来，重玄学者成玄英、王玄览、司马承祯的理论思想都逐渐向心性学方向发展，将心的炼养作为得道的关键。司马承祯的《坐忘论》就是其中重要的代表作。本文从以下几个方面，对《坐忘论》中的心性思想进行研究。

       首先对司马承祯其人及《坐忘论》进行研究。对司马承祯的生平及学术发展历程进行简要介绍，接着从承祯重玄学者身份入手展开分析。第二节对《坐忘论》现存的版本进行对比分析，明确本文所参照的是《道藏》本和七签本，并在本节对《坐忘论》作者进行了考证。

       其次对司马承祯的道体论、道性论、心性论进行探讨。以《坐忘论·序》为文本依托，结合先秦老庄道论、承祯早中期作品及儒释的心性论，论述了司马承祯用“虚静”的特性将道体、道性和心性连贯起来，并得出修道即修心的理论。结尾指出修心的关键在于通过修炼，复归虚静本心，引出下文七条“安心坐忘之法”。

     《坐忘论》中修道阶次及贯穿其中的心性思想是本文研究的重点。以复归虚静本心为目的，七个修炼阶次在心“虚”而“静”的思想指导下进行。除第一阶次的“敬信”是贯穿修道始终的原则外，本文将其余六个阶次划分为四个层次，第一层是对治外物，将心从外界尘俗中剥离出来的“断缘”、“收心”、“简事”。第二层是“真观”，修行不仅要解决外界的干扰，还要从内心入手，防止欲望从内心滋生，致使心无法虚静。第三层是“泰定”，是得道的基础。这一层次的心已经初步获得虚静，智慧开始显现，但面临着如何才能做到“慧而不用”的问题。最后一层即是“得道”，是心虚而静、万虑皆遗的坐忘得道境界。司马承祯的修炼法则是以追求虚静本心为线索，由外而内、环环相扣的，逐渐舍弃外界世俗名利、远离内心欲望，接近虚静本心的过程。得道者的“心”是安定、平静、虚空的心，得道者也达到了坐忘。无我的境界。

       文章最后对《坐忘论》心性思想的影响与意义做简要论述。其心性论弥补了同时代重玄学心性思想重理论轻实践的不足，且对道教修炼术由外丹转向内丹起了重要的理论推进作用，为后来内丹道的发展奠定理论基础。《坐忘论》中的坐忘主静、修心静心的思想对于当代处于纷繁复杂的社会、内心充斥着功名利禄的人来说，也具有可采纳之处。总之，司马承祯的“安心坐忘之法”是由外而内的修炼法则，以其心性论为逻辑主线，以复归虚静本心为目的，以至最终与道同一，同于大通。

During the Sui and Tang dynasties, a major breakthrough was made in Daoist doctrine. The theoretical thinking of the scholars Cheng Xuan Ying, Wang Xuan Lan and Sima Chengzhen all gradually developed towards the science of mindfulness, with the cultivation of the mind as the key to attaining the Way. Sima Chengzhen's Treatise on Sitting and Forgetting is an important representative of this. This paper examines the idea of mindfulness in the Treatise on Sitting and Forgetting from the following aspects.

 

Firstly, we examine Sima Chengzhen and the Treatise on Sitting and Forgetting. A brief introduction is given to Sima Chengzhen's life and academic development, followed by an analysis of Chengzhen's status as a scholar of re-creation of the mysteries. The second section provides a comparative analysis of the extant editions of the Treatise on Sitting Forgetfulness, making it clear that the text referred to in this paper is the Daozang text and the Seven Signatures text, and in this section the author of the Treatise on Sitting Forgetfulness is examined.

 

The second part explores Sima Chengzhen's theory of the body of the Tao, the nature of the Tao, and the nature of the mind. Using the Preface to the Treatise on Sitting and Forgetting as a basis for the text, and taking into account pre-Qin Laozhuang's Taoism, Chengzhen's early and mid-career works, and Confucian and scholastic theories of mindfulness, the discussion shows that Sima Chengzhen uses the characteristic of "emptiness" to connect Taoist body, Taoist nature and mindfulness, and arrives at the theory that monasticism means cultivating the mind. It concludes by pointing out that the key to cultivating the mind is to revert to the essence of the void and stillness through cultivation, leading to the following seven "methods of sitting and forgetting with peace of mind".

 

The focus of this paper is on the stages of cultivation in the Treatise on Sitting and Forgetting and the thoughts of mindfulness that permeate them. With the aim of regaining a pure and still mind, the seven stages of cultivation are guided by the idea that the mind is "pure" and "still". Apart from the first stage of "respect and faith", which is a principle that runs through the entirety of monastic practice, the other six stages are divided into four levels. The first level is the "cutting off of external objects", "collecting the mind" and "simplifying things". The second level is "true outlook", where the practice not only addresses external distractions, but also starts from within, preventing desires from growing from within, which prevents the mind from being calm and quiet. The third level is "Tai Ding", which is the foundation for attaining the Way. At this level, the mind has already attained the initial quietness and wisdom is beginning to emerge, but the question arises as to how to achieve "wisdom without using it". The final level is 'attainment of the Way', a state of sitting and forgetting where the mind is empty and still and all thoughts are lost. Sima Chengzhen's cultivation method is based on the pursuit of a pure and quiet mind, which is an interlocking process of gradually abandoning external worldly fame and fortune, turning away from inner desires, and approaching a pure and quiet mind. The "mind" of the attainer is a stable, calm and empty mind, and the attainer has also reached the state of sitting and forgetting. The state of selflessness.

 

The essay concludes with a brief discussion of the influence and significance of the mindfulness theory of the Sitting and Forgetting. The theory of mindfulness made up for the shortcomings of the contemporaneous thought on the mindfulness of heavy metaphysics, which was more theoretical than practical, and played an important role in advancing the theory of Taoist cultivation from external to internal elixir, laying the theoretical foundation for the later development of the Tao of internal elixir. The idea of sitting and forgetting and the cultivation of a quiet mind in the Treatise on Sitting and Forgetting is also useful for contemporary people in a complex society full of fame and fortune. In short, Sima Chengzhen's 'Method of Sitting and Forgetting with Peace of Mind' is a method of cultivation from the outside in, with his theory of mindfulness as the main logical line, with the aim of regaining a quiet and pure mind, so that ultimately it is the same as the Tao, the same as the Great Tong.

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