鄭觀應晚年宗教觀探究

Zheng Guanying’s Religious Views in His Later Years

在近代史上，鄭觀應（1842-1922）被視為清末自強運動、改革派重要代表人物。其晚年完全投入修道，創作多首詩歌、散文，充分反映其宗教觀點。
鄭觀應一生尋訪道師，堅持性命雙修之內丹道，先由南宗入手，繼而轉至北宗，再至南北宗兼習。晚年師承頗有神祕色彩的萬啟型，至使鄭觀應修道之樣貌，與前期大有不同。
丹道修行想要圓滿，必須「法、財、侶、地」俱全，還有「外功」（積陰德）相助。鄭觀應晚年提出五願，力倡「七教統一」。
鄭觀應的宗教觀乃隨自我生命與外部世界的變動而不斷調節、調整，富有積極的意涵。晚年鄭觀應將救國濟世與宗教修行的志向與事業合一，表達其畢生追求在人生最後階段達成思想上的圓熟。

In modern history﹐Zheng Guanying (1842-1922) is regarded as an important representative of the self-strengthening movement and reformists in the late Qing Dynasty.
Zheng Guanying searched for Taoist masters all his life, and insisted on cultivating Neidan Dao with both life and life. He first started from the Nanzong, then transferred to the Beizong, and then studied both in the NanBeizong. In his later years, he learned from the mysterious Wanqising, which made Zheng Guanying's appearance of practicing Taoism very different from that of his early days.
In order to achieve success in alchemy practice, one must have all the“Dharma, Wealth, Partner, and Land”, as well as the assistance of“External Kung Fu”(accumulated yin virtue). Zheng Guanying made five vows in his later years, advocating the“unification of the seven religions”.
Zheng Guanying's religious views are constantly adjusted and adjusted with the changes in his own life and the external world, which is full of positive connotations. In his later years, Zheng Guanying combined the ambition and career of saving the country and helping the world with religious practice, expressing his lifelong pursuit to achieve ideological perfection in the final stage of his life.