《清靜(jing)經(jing)(jing)》,全稱《太(tai)上老君(jun)說常(chang)(chang)清靜(jing)經(jing)(jing)》。一卷。作者不詳,是(shi)(shi)道(dao)教煉養術重要資(zi)料之(zhi)(zhi)(zhi)一。道(dao)教稱老君(jun)西(xi)游龜臺之(zhi)(zhi)(zhi)時(shi)(shi),為(wei)西(xi)王母說常(chang)(chang)清靜(jing)經(jing)(jing)。后經(jing)(jing)仙人轉(zhuan)傳,為(wei)葛(ge)玄(xuan)所得,筆錄而傳之(zhi)(zhi)(zhi)于世。即葛(ge)玄(xuan)曰:“吾(wu)昔(xi)受(shou)之(zhi)(zhi)(zhi)于東華帝(di)君(jun),東華帝(di)君(jun)受(shou)之(zhi)(zhi)(zhi)于金闕帝(di)君(jun),金闕帝(di)君(jun)受(shou)之(zhi)(zhi)(zhi)于西(xi)王母。西(xi)王母皆(jie)口口相傳,不記文字(zi),吾(wu)今(jin)于世書而錄之(zhi)(zhi)(zhi)。”因而《清靜(jing)經(jing)(jing)》被認為(wei)是(shi)(shi)三國時(shi)(shi)葛(ge)玄(xuan)依托(tuo)之(zhi)(zhi)(zhi)作。
老君(jun)曰(yue):大道(dao)(dao)(dao)無形(xing),生育(yu)天(tian)地(di);大道(dao)(dao)(dao)無情,運(yun)行(xing)日月;大道(dao)(dao)(dao)無名(ming)(ming)(ming),長(chang)養萬物;吾不(bu)知其名(ming)(ming)(ming),強(qiang)名(ming)(ming)(ming)曰(yue)道(dao)(dao)(dao)。夫道(dao)(dao)(dao)者:有清(qing)(qing)有濁(zhuo),有動有靜(jing);天(tian)清(qing)(qing)地(di)濁(zhuo),天(tian)動地(di)靜(jing);男清(qing)(qing)女濁(zhuo),男動女靜(jing);降(jiang)本流末(mo),而生萬物。清(qing)(qing)者,濁(zhuo)之源,動者,靜(jing)之基;人能常清(qing)(qing)靜(jing),天(tian)地(di)悉皆歸。
夫人神好(hao)清(qing),而(er)(er)心(xin)(xin)擾之(zhi)(zhi);人心(xin)(xin)好(hao)靜(jing)(jing),而(er)(er)欲(yu)牽之(zhi)(zhi)。常(chang)(chang)能遣(qian)其欲(yu),而(er)(er)心(xin)(xin)自(zi)(zi)靜(jing)(jing);澄其心(xin)(xin),而(er)(er)神自(zi)(zi)清(qing);自(zi)(zi)然(ran)六(liu)欲(yu)不生,三毒消滅。所(suo)以不能者,為(wei)(wei)心(xin)(xin)未澄,欲(yu)未遣(qian)也;能遣(qian)之(zhi)(zhi)者:內觀(guan)其心(xin)(xin),心(xin)(xin)無(wu)(wu)其心(xin)(xin);外(wai)觀(guan)其形(xing),形(xing)無(wu)(wu)其形(xing);遠觀(guan)其物(wu),物(wu)無(wu)(wu)其物(wu);三者既(ji)悟(wu),唯(wei)見於空(kong)(kong)。觀(guan)空(kong)(kong)亦空(kong)(kong),空(kong)(kong)無(wu)(wu)所(suo)空(kong)(kong);所(suo)空(kong)(kong)既(ji)無(wu)(wu),無(wu)(wu)無(wu)(wu)亦無(wu)(wu);無(wu)(wu)無(wu)(wu)既(ji)無(wu)(wu),湛然(ran)常(chang)(chang)寂(ji)。寂(ji)無(wu)(wu)所(suo)寂(ji),欲(yu)豈能生;欲(yu)既(ji)不生,即是真(zhen)靜(jing)(jing)。真(zhen)常(chang)(chang)應物(wu),真(zhen)常(chang)(chang)得(de)性;常(chang)(chang)應常(chang)(chang)靜(jing)(jing),常(chang)(chang)清(qing)靜(jing)(jing)矣。如此清(qing)靜(jing)(jing),漸入(ru)真(zhen)道(dao);既(ji)入(ru)真(zhen)道(dao),名(ming)為(wei)(wei)得(de)道(dao);雖(sui)名(ming)得(de)道(dao),實無(wu)(wu)所(suo)得(de);為(wei)(wei)化(hua)眾生,名(ming)為(wei)(wei)得(de)道(dao);能悟(wu)之(zhi)(zhi)者,可傳圣道(dao)。
老君曰(yue):上士無爭,下(xia)士好爭;上德(de)(de)(de)(de)不德(de)(de)(de)(de),下(xia)德(de)(de)(de)(de)執(zhi)德(de)(de)(de)(de);執(zhi)著(zhu)之(zhi)者,不名道德(de)(de)(de)(de)。眾生(sheng)所(suo)以不得(de)真道者,為(wei)有妄(wang)心;既有妄(wang)心,即驚(jing)(jing)其(qi)神;既驚(jing)(jing)其(qi)神,即著(zhu)萬物;既著(zhu)萬物,即生(sheng)貪求;既生(sheng)貪求,即是煩惱;煩惱妄(wang)想(xiang),憂苦身心;便(bian)遭濁辱(ru),流浪生(sheng)死;常(chang)沉苦海,永失真道。真常(chang)之(zhi)道,悟(wu)者自得(de);得(de)悟(wu)道者,常(chang)清靜矣!
仙人(ren)葛(ge)玄(xuan)曰:吾(wu)得(de)真道,曾誦(song)此經(jing)萬(wan)遍(bian)。此經(jing)是天人(ren)所習,不(bu)(bu)傳下士(shi)。吾(wu)昔受(shou)(shou)(shou)之於(wu)東(dong)華帝(di)(di)君(jun),東(dong)華帝(di)(di)君(jun)受(shou)(shou)(shou)之於(wu)金(jin)闕(que)帝(di)(di)君(jun),金(jin)闕(que)帝(di)(di)君(jun)受(shou)(shou)(shou)之於(wu)西(xi)王(wang)母,西(xi)王(wang)母皆口口相傳,不(bu)(bu)記文字。吾(wu)今於(wu)世,書而錄(lu)之。上士(shi)悟之,升為天官;中士(shi)修之,南宮(gong)列仙;下士(shi)得(de)之,在世長年。游行(xing)三界(jie),升入金(jin)門。
左(zuo)玄真(zhen)人曰(yue):學道之(zhi)士,持誦此(ci)經者,即得(de)十天善(shan)神,擁護其身 [6] 。然後玉符保神,金液(ye)煉形。形神俱妙,與道合真(zhen)。
正(zheng)一真(zhen)(zhen)人曰:人家有此經,悟(wu)解之者,災障不干,眾圣護(hu)門(men)。神升上界(jie),朝拜高真(zhen)(zhen)。功滿德(de)就,相感帝君(jun)。誦(song)持不退(tui),身(shen)騰紫云。
(1)太(tai)(tai)(tai)上(shang)(shang)老(lao)(lao)(lao)君(jun)說常(chang)(chang)清(qing)靜(jing)(jing)經:全稱《太(tai)(tai)(tai)上(shang)(shang)老(lao)(lao)(lao)君(jun)說常(chang)(chang)清(qing)靜(jing)(jing)妙經》,或《太(tai)(tai)(tai)上(shang)(shang)老(lao)(lao)(lao)君(jun)說常(chang)(chang)清(qing)靜(jing)(jing)真(zhen)(zhen)經》,又稱《太(tai)(tai)(tai)上(shang)(shang)混元上(shang)(shang)德皇帝說常(chang)(chang)清(qing)靜(jing)(jing)經》,簡稱《清(qing)靜(jing)(jing)經》、《常(chang)(chang)清(qing)靜(jing)(jing)經》。作者不詳。此經主要闡述“如何(he)清(qing)靜(jing)(jing),漸入真(zhen)(zhen)道(dao)(dao)”。“太(tai)(tai)(tai)上(shang)(shang)老(lao)(lao)(lao)君(jun)”,道(dao)(dao)教徒對“老(lao)(lao)(lao)子”的尊(zun)稱。“太(tai)(tai)(tai)”為大(da)(da)之意,“上(shang)(shang)”為尊(zun)之意;高真(zhen)(zhen)莫先眾圣共尊(zun),“太(tai)(tai)(tai)上(shang)(shang)”系道(dao)(dao)門(men)最高之辭,用以稱呼其神仙(xian)體系中品位極(ji)高之神,故為宗(zong)祖,太(tai)(tai)(tai)上(shang)(shang)老(lao)(lao)(lao)君(jun)是大(da)(da)道(dao)(dao)的另一尊(zun)號,太(tai)(tai)(tai)上(shang)(shang)老(lao)(lao)(lao)君(jun)就是道(dao)(dao),道(dao)(dao)就是太(tai)(tai)(tai)上(shang)(shang)老(lao)(lao)(lao)君(jun)。
老(lao)(lao)即壽,君(jun)(jun)(jun)是(shi)尊(zun)號,道(dao)(dao)清(qing)德極,所以稱為(wei)(wei)(wei)君(jun)(jun)(jun)。說明老(lao)(lao)君(jun)(jun)(jun)為(wei)(wei)(wei)眾(zhong)圣(sheng)之(zhi)祖(zu),真神(shen)之(zhi)宗(zong)。一(yi)切(qie)萬物,莫不(bu)皆因(yin)(yin)老(lao)(lao)君(jun)(jun)(jun)所制(zhi),故為(wei)(wei)(wei)宗(zong)祖(zu)也。常(chang)為(wei)(wei)(wei)恒也。清(qing)為(wei)(wei)(wei)元(yuan),靜(jing)(jing)為(wei)(wei)(wei)炁(qi),經(jing)(jing)(jing)為(wei)(wei)(wei)法(fa)。一(yi)則為(wei)(wei)(wei)圣(sheng)人(ren)(ren)(ren)之(zhi)徑路,二(er)則為(wei)(wei)(wei)神(shen)仙(xian)的(de)(de)梯凳(deng)。凡學道(dao)(dao)的(de)(de)人(ren)(ren)(ren),都因(yin)(yin)經(jing)(jing)(jing)戒(jie)而(er)(er)(er)(er)成真圣(sheng)。圣(sheng)人(ren)(ren)(ren)沒有不(bu)借經(jing)(jing)(jing)而(er)(er)(er)(er)成為(wei)(wei)(wei)圣(sheng)人(ren)(ren)(ren),不(bu)憑借元(yuan)炁(qi)而(er)(er)(er)(er)成道(dao)(dao)的(de)(de)。《清(qing)靜(jing)(jing)經(jing)(jing)(jing)》在道(dao)(dao)教(jiao)中占有重(zhong)要(yao)的(de)(de)位置(zhi),歷來為(wei)(wei)(wei)此(ci)作注者眾(zhong)多。《玄門日(ri)誦(song)早晚功課經(jing)(jing)(jing)》把《清(qing)靜(jing)(jing)經(jing)(jing)(jing)》放在眾(zhong)經(jing)(jing)(jing)之(zhi)首,每日(ri)持(chi)誦(song),可知該(gai)經(jing)(jing)(jing)是(shi)道(dao)(dao)教(jiao)徒修持(chi)的(de)(de)一(yi)部非常(chang)重(zhong)要(yao)的(de)(de)上乘經(jing)(jing)(jing)典。每每朗誦(song)此(ci)經(jing)(jing)(jing)“夫人(ren)(ren)(ren)神(shen)好清(qing),而(er)(er)(er)(er)心(xin)擾之(zhi);人(ren)(ren)(ren)心(xin)好靜(jing)(jing),而(er)(er)(er)(er)欲(yu)牽之(zhi)”。“遣其(qi)欲(yu)而(er)(er)(er)(er)心(xin)自(zi)靜(jing)(jing),澄其(qi)心(xin)而(er)(er)(er)(er)神(shen)自(zi)清(qing)”。自(zi)然(ran)(ran)而(er)(er)(er)(er)然(ran)(ran)就能(neng)“清(qing)靜(jing)(jing)”、“漸(jian)入真道(dao)(dao)”。
(2)老(lao)(lao)君(jun)曰:大(da)道(dao)(dao)無(wu)形(xing),生(sheng)(sheng)育天(tian)(tian)(tian)地:老(lao)(lao)君(jun),太上(shang)(shang)老(lao)(lao)君(jun)的(de)簡稱。曰,稱、說(shuo)(shuo)。大(da)道(dao)(dao),道(dao)(dao)是(shi)至高無(wu)上(shang)(shang)的(de),是(shi)在沒有(you)(you)天(tian)(tian)(tian)地之前,有(you)(you)一個沒有(you)(you)形(xing)狀的(de)最(zui)高能源,《道(dao)(dao)德經》中說(shuo)(shuo)她(ta)“獨(du)立而(er)(er)不改,周行而(er)(er)不殆”。世間萬(wan)(wan)(wan)物(wu)都是(shi)由(you)她(ta)所生(sheng)(sheng)。《道(dao)(dao)德經》中說(shuo)(shuo):“道(dao)(dao)生(sheng)(sheng)一,一生(sheng)(sheng)二,二生(sheng)(sheng)三。三生(sheng)(sheng)萬(wan)(wan)(wan)物(wu)。”因天(tian)(tian)(tian)地萬(wan)(wan)(wan)物(wu)皆(jie)為(wei)“道(dao)(dao)”的(de)化(hua)生(sheng)(sheng),故注稱“大(da)道(dao)(dao)”。她(ta)是(shi)不可(ke)名狀之物(wu),而(er)(er)又大(da)而(er)(er)無(wu)外,小而(er)(er)無(wu)內,杳杳冥(ming)冥(ming),其(qi)中有(you)(you)精(jing),混混沌(dun)沌(dun),分(fen)為(wei)陰陽(yang)。無(wu)形(xing),視之不見。生(sheng)(sheng)育,育,養(yang)育,長養(yang)陰陽(yang),所以叫(jiao)生(sheng)(sheng)育,陽(yang)為(wei)清,上(shang)(shang)升為(wei)天(tian)(tian)(tian),陰為(wei)濁(zhuo),下降為(wei)地,此言大(da)道(dao)(dao)是(shi)永恒不滅的(de),天(tian)(tian)(tian)地萬(wan)(wan)(wan)物(wu),都是(shi)從她(ta)而(er)(er)生(sheng)(sheng),由(you)她(ta)所養(yang),最(zui)后(hou)由(you)她(ta)化(hua)解,她(ta)是(shi)萬(wan)(wan)(wan)有(you)(you)之源,萬(wan)(wan)(wan)化(hua)之本(ben)。所以說(shuo)(shuo)她(ta)生(sheng)(sheng)育天(tian)(tian)(tian)地。
(3)大(da)道(dao)無(wu)情,運行日月(yue):大(da)道(dao),至高無(wu)上,極尊至貴(gui)的道(dao)。無(wu)情,沒(mei)有(you)偏愛及(ji)私(si)情。運行,旋(xuan)轉運行,此(ci)處指化(hua)生萬物(wu)。日月(yue),指日月(yue)星(xing)辰及(ji)世間萬物(wu)。此(ci)句言人有(you)喜、怒、哀、樂等表現,都(dou)是從一(yi)個“情”字(zi)中(zhong)而來(lai),然(ran)而不可名狀的大(da)道(dao),雖然(ran)萬物(wu)都(dou)在她(ta)(ta)的包容之中(zhong),但她(ta)(ta)則是一(yi)視同仁,沒(mei)有(you)半點偏愛和私(si)護,在大(da)宇宙(zhou)中(zhong)旋(xuan)轉運行,沒(mei)有(you)止息,也沒(mei)有(you)偏差(cha),試想這(zhe)種充沛的能力及(ji)行為,是誰(shui)給(gei)她(ta)(ta)的呢?那就是沒(mei)有(you)一(yi)分一(yi)毫私(si)情的大(da)道(dao)。
(4)大(da)(da)道無(wu)(wu)名,長(chang)養萬(wan)物(wu):無(wu)(wu)名,是(shi)指(zhi)無(wu)(wu)形(xing)無(wu)(wu)象的混元大(da)(da)道,因無(wu)(wu)形(xing)無(wu)(wu)象,所以(yi)叫(jiao)無(wu)(wu)名。《道德(de)經》云(yun):“道常無(wu)(wu)名。”無(wu)(wu)名指(zhi)有(you)功(gong)而(er)不(bu)為名的意思。《道德(de)經》又云(yun):“大(da)(da)道泛兮,其可(ke)左右。萬(wan)物(wu)恃之以(yi)生而(er)不(bu)辭,功(gong)成而(er)不(bu)有(you)。”不(bu)有(you)指(zhi)不(bu)為已有(you),也(ye)是(shi)指(zhi)無(wu)(wu)名之意。長(chang)養,生長(chang)養育。萬(wan)物(wu),指(zhi)世(shi)間萬(wan)事萬(wan)物(wu)。此句言大(da)(da)道自生萬(wan)事萬(wan)物(wu)而(er)不(bu)為已有(you)的博大(da)(da)胸懷(huai)和無(wu)(wu)私。
(5)吾(wu)不(bu)知(zhi)其(qi)名,強(qiang)名曰道(dao):吾(wu),即我。不(bu)知(zhi)其(qi)名,不(bu)知(zhi)道(dao)她的(de)名稱(cheng)(cheng),如何稱(cheng)(cheng)謂(wei)她。強(qiang)名,勉強(qiang)稱(cheng)(cheng)名。此句言大道(dao)是萬(wan)事萬(wan)物產生、發展(zhan)、滅亡的(de)根(gen)源,就連太上老(lao)君都不(bu)知(zhi)道(dao)怎(zen)么稱(cheng)(cheng)呼她,給她定稱(cheng)(cheng),就勉強(qiang)稱(cheng)(cheng)之為“道(dao)”。《道(dao)德經(jing)》云(yun):“有物混成,先(xian)天(tian)(tian)地(di)生。寂兮寥兮,獨立而不(bu)改,周行而不(bu)殆。可以為天(tian)(tian)下母(mu)。吾(wu)不(bu)知(zhi)其(qi)名,字之曰道(dao)。”
此段總(zong)的(de)(de)(de)(de)是(shi)(shi)講,太上老君教人(ren)知(zhi)道什么(me)是(shi)(shi)萬事(shi)萬物(wu)的(de)(de)(de)(de)根源,她(ta)是(shi)(shi)沒有(you)(you)(you)形狀、沒有(you)(you)(you)情(qing)欲、沒有(you)(you)(you)名(ming)字的(de)(de)(de)(de)大(da)(da)道之體,她(ta)是(shi)(shi)天(tian)(tian)地(di)萬物(wu)的(de)(de)(de)(de)運作(zuo)長養的(de)(de)(de)(de)惟一(yi)操作(zuo)者。沒有(you)(you)(you)她(ta),世界將毫無(wu)(wu)生機可(ke)言,凡是(shi)(shi)有(you)(you)(you)智慧的(de)(de)(de)(de)人(ren)士,應(ying)當觀察她(ta)的(de)(de)(de)(de)永(yong)恒常存,向(xiang)她(ta)學(xue)習(xi)(xi)。一(yi)要學(xue)習(xi)(xi)她(ta)的(de)(de)(de)(de)無(wu)(wu)形。“外其身(shen)而身(shen)修,忘(wang)其形而形存”。“吾所(suo)以有(you)(you)(you)大(da)(da)患者,為(wei)吾有(you)(you)(you)身(shen),及(ji)吾無(wu)(wu)身(shen),吾又何患”。二(er)要做(zuo)到(dao)無(wu)(wu)情(qing),無(wu)(wu)情(qing)就是(shi)(shi)無(wu)(wu)念,就是(shi)(shi)沒有(you)(you)(you)七情(qing)六(liu)欲,心地(di)才(cai)能(neng)清靜,本(ben)性才(cai)能(neng)永(yong)住。第三要做(zuo)到(dao)無(wu)(wu)名(ming)。萬事(shi)萬物(wu)都是(shi)(shi)從無(wu)(wu)名(ming)中生出,修行的(de)(de)(de)(de)人(ren),如果能(neng)做(zuo)到(dao)舍去有(you)(you)(you)形之身(shen),忘(wang)掉肉體之我,即(ji)是(shi)(shi)大(da)(da)道無(wu)(wu)形之功;能(neng)做(zuo)到(dao)一(yi)念不動,心地(di)圓滿無(wu)(wu)缺(que),即(ji)是(shi)(shi)大(da)(da)道無(wu)(wu)情(qing)之功。能(neng)做(zuo)到(dao)這些,在你的(de)(de)(de)(de)性海中無(wu)(wu)一(yi)物(wu)可(ke)思,無(wu)(wu)一(yi)事(shi)可(ke)言。達到(dao)不可(ke)名(ming)狀的(de)(de)(de)(de)元(yuan)始先天(tian)(tian)境界,即(ji)有(you)(you)(you)無(wu)(wu)名(ming)的(de)(de)(de)(de)大(da)(da)道之體了,到(dao)此則萬福并致,圓滿無(wu)(wu)缺(que),常此先天(tian)(tian)大(da)(da)道必然有(you)(you)(you)成了。
(6)夫道者,有(you)(you)(you)(you)(you)(you)清(qing)(qing)(qing)有(you)(you)(you)(you)(you)(you)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),有(you)(you)(you)(you)(you)(you)動(dong)(dong)有(you)(you)(you)(you)(you)(you)靜(jing)(jing)(jing)。天(tian)(tian)(tian)清(qing)(qing)(qing)地(di)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),天(tian)(tian)(tian)動(dong)(dong)地(di)靜(jing)(jing)(jing)。男(nan)(nan)清(qing)(qing)(qing)女(nv)(nv)(nv)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),男(nan)(nan)動(dong)(dong)女(nv)(nv)(nv)靜(jing)(jing)(jing)。降(jiang)本流(liu)末,而(er)生萬物:夫,發語詞(ci)。清(qing)(qing)(qing)為天(tian)(tian)(tian),正陽之(zhi)(zhi)炁(qi),上(shang)升為天(tian)(tian)(tian)。濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)為地(di),正陰之(zhi)(zhi)炁(qi),下結為地(di)。有(you)(you)(you)(you)(you)(you)清(qing)(qing)(qing)有(you)(you)(you)(you)(you)(you)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),指(zhi)(zhi)(zhi)能清(qing)(qing)(qing)能濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),如宇(yu)宙中有(you)(you)(you)(you)(you)(you)清(qing)(qing)(qing)水就有(you)(you)(you)(you)(you)(you)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)水一樣。動(dong)(dong),指(zhi)(zhi)(zhi)動(dong)(dong)態。靜(jing)(jing)(jing),指(zhi)(zhi)(zhi)靜(jing)(jing)(jing)態。有(you)(you)(you)(you)(you)(you)動(dong)(dong)有(you)(you)(you)(you)(you)(you)靜(jing)(jing)(jing),指(zhi)(zhi)(zhi)能動(dong)(dong)能靜(jing)(jing)(jing)。天(tian)(tian)(tian)清(qing)(qing)(qing),指(zhi)(zhi)(zhi)天(tian)(tian)(tian)動(dong)(dong)而(er)清(qing)(qing)(qing)。地(di)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),指(zhi)(zhi)(zhi)地(di)凝(ning)而(er)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)。天(tian)(tian)(tian)動(dong)(dong)地(di)靜(jing)(jing)(jing),指(zhi)(zhi)(zhi)天(tian)(tian)(tian)地(di)有(you)(you)(you)(you)(you)(you)動(dong)(dong)有(you)(you)(you)(you)(you)(you)靜(jing)(jing)(jing)。男(nan)(nan)清(qing)(qing)(qing),男(nan)(nan)子(zi)(zi)(zi)有(you)(you)(you)(you)(you)(you)神炁(qi)之(zhi)(zhi)清(qing)(qing)(qing)。女(nv)(nv)(nv)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),女(nv)(nv)(nv)子(zi)(zi)(zi)有(you)(you)(you)(you)(you)(you)敗(bai)血之(zhi)(zhi)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)。男(nan)(nan)動(dong)(dong),男(nan)(nan)子(zi)(zi)(zi)好(hao)動(dong)(dong)。女(nv)(nv)(nv)靜(jing)(jing)(jing),女(nv)(nv)(nv)子(zi)(zi)(zi)好(hao)靜(jing)(jing)(jing)。降(jiang)本,歸于根本。流(liu)末,返于末端。此句說(shuo):道分清(qing)(qing)(qing)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)動(dong)(dong)靜(jing)(jing)(jing)之(zhi)(zhi)喻,男(nan)(nan)女(nv)(nv)(nv)動(dong)(dong)靜(jing)(jing)(jing)之(zhi)(zhi)機(ji),清(qing)(qing)(qing)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)動(dong)(dong)靜(jing)(jing)(jing)之(zhi)(zhi)理(li),男(nan)(nan)女(nv)(nv)(nv)清(qing)(qing)(qing)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)之(zhi)(zhi)用(yong),動(dong)(dong)靜(jing)(jing)(jing)之(zhi)(zhi)機(ji),萬物本末之(zhi)(zhi)由。
(7)清(qing)者濁之(zhi)源,動者靜(jing)之(zhi)基:源,源頭(tou)。基,基礎、根本。清(qing)者濁之(zhi)源,動者靜(jing)之(zhi)基,指(zhi)清(qing)、濁、動、靜(jing)乃相(xiang)對之(zhi)態,有晴天(tian)就有陰(yin)天(tian),有生(sheng)就有死,兩者相(xiang)互轉化的運動,才有生(sheng)生(sheng)不息的大道運行。
(8)人能(neng)常清靜,天地(di)悉皆歸:此句言學仙之(zhi)人,能(neng)堅守于(yu)至(zhi)(zhi)道(dao),一切萬物自(zi)然歸之(zhi)。經云:“江河淮(huai)海,非欲于(yu)魚鱉(bie)蛟龍,魚鱉(bie)蛟龍自(zi)來(lai)歸之(zhi)。人能(neng)清虛寡欲,無為非于(yu)至(zhi)(zhi)道(dao),至(zhi)(zhi)道(dao)自(zi)來(lai)歸之(zhi)于(yu)人。但(dan)能(neng)守太和元炁,體道(dao)合真,萬物悉歸耳。”
此段總述了(le),所謂大(da)道(dao)的造化(hua),乃是(shi)大(da)道(dao)中自(zi)(zi)然(ran)而(er)然(ran)大(da)道(dao)無形的運(yun)作,絲毫沒有(you)一點自(zi)(zi)私(si)的作為(wei),這樣才能做到(dao)“大(da)道(dao)之行也,天下為(wei)公”的境(jing)界。清、濁、動、靜、天、地、男、女,萬事(shi)萬物的生(sheng)(sheng)生(sheng)(sheng)化(hua)化(hua),由本到(dao)末的運(yun)行,永(yong)不(bu)停止,人(ren)在其境(jing),如(ru)果迷于(yu)其中,隨波逐流(liu),便(bian)是(shi)生(sheng)(sheng)死流(liu)浪!如(ru)果放下身心,合于(yu)大(da)道(dao)的清靜無為(wei),便(bian)是(shi)道(dao)德崇高的人(ren)了(le)。
(9)夫人(ren)(ren)(ren)神(shen)好清,而心(xin)(xin)(xin)擾(rao)(rao)之(zhi);人(ren)(ren)(ren)心(xin)(xin)(xin)好靜(jing),而欲(yu)牽之(zhi):神(shen),此(ci)處指人(ren)(ren)(ren)的元神(shen)本(ben)性,來自(zi)無極中的真陽之(zhi)靈(ling)。心(xin)(xin)(xin),元炁結成(cheng)(cheng)的東西(xi),圣人(ren)(ren)(ren)云:“聲(sheng)色不(bu)(bu)止神(shen)不(bu)(bu)清,思慮不(bu)(bu)止心(xin)(xin)(xin)不(bu)(bu)寧(ning),心(xin)(xin)(xin)不(bu)(bu)寧(ning)兮神(shen)不(bu)(bu)靈(ling),神(shen)不(bu)(bu)寧(ning)兮道不(bu)(bu)成(cheng)(cheng)。”七情六欲(yu),是識(shi)神(shen)著了外境而生(sheng)之(zhi)貪念,元炁所結成(cheng)(cheng)之(zhi)心(xin)(xin)(xin),本(ben)來也是好靜(jing),但貪欲(yu)之(zhi)念一起,牽動一心(xin)(xin)(xin),就不(bu)(bu)再平靜(jing)了。此(ci)句言人(ren)(ren)(ren)的心(xin)(xin)(xin)神(shen)本(ben)來清靜(jing),都是因(yin)世(shi)欲(yu)之(zhi)事干擾(rao)(rao),而使之(zhi)不(bu)(bu)清靜(jing)。
(10)常能(neng)遣其(qi)欲,而心自靜,澄其(qi)心而神(shen)自清:遣,去除。澄,澄清。此句言人能(neng)去除七(qi)情(qing)六(liu)欲,內守元和自然之(zhi)炁,內心自然而然就會安(an)靜,七(qi)情(qing)六(liu)欲就不能(neng)存在。古(gu)仙云:“欲從(cong)心起,息從(cong)心定,心息相依,息調心靜。”
(11)自(zi)然六(liu)(liu)(liu)欲(yu)(yu)(yu)不生,三毒(du)消(xiao)滅(mie):六(liu)(liu)(liu)欲(yu)(yu)(yu),指六(liu)(liu)(liu)根,六(liu)(liu)(liu)根指眼、耳、口、鼻、心、意。欲(yu)(yu)(yu),染(ran)(ran)著(zhu)之(zhi)(zhi)貌,情愛之(zhi)(zhi)喻(yu)。觀境而(er)(er)染(ran)(ran),謂之(zhi)(zhi)欲(yu)(yu)(yu)。所以眼見耳聞,意知(zhi)心覺。世上之(zhi)(zhi)人如果(guo)能斷其(qi)(qi)情,去其(qi)(qi)欲(yu)(yu)(yu),澄其(qi)(qi)心,忘其(qi)(qi)慮,而(er)(er)安(an)其(qi)(qi)神,那么(me)六(liu)(liu)(liu)欲(yu)(yu)(yu)自(zi)然而(er)(er)然就(jiu)(jiu)會消(xiao)滅(mie)不能存在。三毒(du)為三尸(shi),上尸(shi)彭琚、中尸(shi)彭瓚、下尸(shi)彭矯。上尸(shi)好(hao)華飾(shi),中尸(shi)好(hao)滋味,下尸(shi)好(hao)淫(yin)欲(yu)(yu)(yu)。人若(ruo)能斷其(qi)(qi)華飾(shi),遠(yuan)離滋味,絕其(qi)(qi)淫(yin)欲(yu)(yu)(yu),去此三事(shi),就(jiu)(jiu)能使毒(du)消(xiao)滅(mie),三毒(du)既滅(mie),就(jiu)(jiu)能神如炁暢,自(zi)然清靜。
(12)所以(yi)不(bu)能(neng)(neng)者,為心(xin)(xin)未(wei)澄,欲(yu)未(wei)遣(qian)也(ye):所以(yi)不(bu)能(neng)(neng)者,所以(yi)不(bu)能(neng)(neng)夠做(zuo)到的(de),指人心(xin)(xin)被名利、聲色(se)、滋味(wei)等所動,性亂情(qing)惑(huo)。為心(xin)(xin)未(wei)澄,指心(xin)(xin)不(bu)能(neng)(neng)澄清(qing)。欲(yu)未(wei)遣(qian)也(ye),指欲(yu)不(bu)能(neng)(neng)去除。此(ci)句言人心(xin)(xin)迷(mi)惑(huo)未(wei)斷,心(xin)(xin)有所染,不(bu)能(neng)(neng)窮盡妙理(li)。
(13)能(neng)遣之者(zhe),內觀其心,心無其心:人(ren)能(neng)斷情、絕(jue)貪、去欲,即(ji)無三毒之害(hai),使(shi)心處于(yu)形內,不(bu)能(neng)夠從外形上看到(dao)心內世界(jie),心無其心。即(ji)無心可(ke)觀,無心可(ke)觀則無所用(yong),無所修。就達到(dao)清靜之道了。
(14)外觀其(qi)形(xing)(xing),形(xing)(xing)無(wu)(wu)其(qi)形(xing)(xing):形(xing)(xing)由(you)心(xin)主宰,心(xin)由(you)形(xing)(xing)表(biao)現(xian)(xian)出(chu)來。形(xing)(xing)無(wu)(wu)主就不(bu)能安靜(jing),心(xin)沒有(you)(you)形(xing)(xing)表(biao)現(xian)(xian)出(chu)來就不(bu)存在,心(xin)處(chu)于(yu)內(nei)(nei),形(xing)(xing)見于(yu)外,內(nei)(nei)外相(xiang)承(cheng),不(bu)可(ke)相(xiang)離。凡夫(fu)但知矜(jin)貴(gui)(gui)此身(shen)(shen)(shen)(shen), 而(er)惡(e)大患(huan)(huan),不(bu)知大患(huan)(huan)即是我(wo)身(shen)(shen)(shen)(shen),多求資養,終(zhong)歸滅(mie)壞(huai),故(gu)(gu)貴(gui)(gui)身(shen)(shen)(shen)(shen)即是貴(gui)(gui)患(huan)(huan),惡(e)患(huan)(huan)即 可(ke)惡(e)身(shen)(shen)(shen)(shen),為(wei)貴(gui)(gui)與大患(huan)(huan),俱以(yi)(yi)(yi)身(shen)(shen)(shen)(shen)為(wei)本,故(gu)(gu)言(yan)若(ruo)(ruo)也(ye)。只為(wei)有(you)(you)所(suo),以(yi)(yi)(yi)有(you)(you)身(shen)(shen)(shen)(shen)患(huan)(huan),身(shen)(shen)(shen)(shen)既無(wu)(wu)矣,患(huan)(huan)豈有(you)(you)焉(yan),故(gu)(gu)我(wo)無(wu)(wu)身(shen)(shen)(shen)(shen),患(huan)(huan)將安托(tuo)(tuo)。所(suo)言(yan)無(wu)(wu)者,坐忘(wang)喪我(wo),隳體離形(xing)(xing),即身(shen)(shen)(shen)(shen)無(wu)(wu)身(shen)(shen)(shen)(shen),無(wu)(wu)身(shen)(shen)(shen)(shen)非(fei)是滅(mie)壞(huai),而(er)稱無(wu)(wu)也(ye)。故(gu)(gu)貴(gui)(gui)以(yi)(yi)(yi)身(shen)(shen)(shen)(shen)為(wei)天(tian)(tian)下(xia),若(ruo)(ruo)可(ke)寄(ji)天(tian)(tian)下(xia),不(bu)知身(shen)(shen)(shen)(shen)是大患(huan)(huan),矜(jin)而(er)貴(gui)(gui)之,自(zi)貴(gui)(gui)其(qi)身(shen)(shen)(shen)(shen),恒欲陵物,如(ru)此之人,適(shi)可(ke)暫(zan)寓(yu)(yu)於世間,不(bu)得久視於天(tian)(tian)下(xia)。愛(ai)以(yi)(yi)(yi)身(shen)(shen)(shen)(shen)為(wei)天(tian)(tian)下(xia),若(ruo)(ruo)可(ke)托(tuo)(tuo)天(tian)(tian)下(xia),寄(ji)是暫(zan)時寄(ji)寓(yu)(yu),托(tuo)(tuo)謂永(yong)相(xiang)附托(tuo)(tuo),言(yan)能保(bao)愛(ai)己身(shen)(shen)(shen)(shen)不(bu)輕馳(chi)騖(wu)。謙以(yi)(yi)(yi)自(zi)牧,雌而(er)順物者,則可(ke)以(yi)(yi)(yi)托(tuo)(tuo)化於天(tian)(tian)下(xia),故(gu)(gu)德經云(yun)自(zi)愛(ai)不(bu)自(zi)貴(gui)(gui)。獨(du)不(bu)以(yi)(yi)(yi)生為(wei)生者,是善能攝衛貴(gui)(gui)生之人也(ye)。
(15)遠觀其物(wu)(wu),物(wu)(wu)無其物(wu)(wu):物(wu)(wu),道(dao)(dao)之(zhi)妙(miao)用,非世間的一般(ban)物(wu)(wu)體,五行造(zao)化謂之(zhi)物(wu)(wu),塊需然有凝謂之(zhi)形。凡是(shi)(shi)有形質的,都(dou)是(shi)(shi)后天(tian)之(zhi)物(wu)(wu),物(wu)(wu)無其物(wu)(wu),謂之(zhi)真,真空也。《道(dao)(dao)德經》云:“道(dao)(dao)之(zhi)為物(wu)(wu),惟(wei)恍(huang)惟(wei)惚。”又曰(yue):“恍(huang)兮(xi)惚兮(xi),其中有物(wu)(wu)。”此(ci)句言修道(dao)(dao)之(zhi)士(shi),應(ying)當認取先天(tian)恍(huang)惚中的真物(wu)(wu),而(er)放下(xia)后天(tian)有形的假物(wu)(wu),如此(ci)才能修道(dao)(dao)成真。
(16)三(san)者既悟,惟見于空(kong):三(san)者,指心、形、物(wu)。空(kong),道(dao)(dao)之用。此(ci)句言凡夫俗子,都執著身、心、外物(wu)三(san)種東(dong)西,而學道(dao)(dao)的(de)(de)人,又(you)常常執著外面的(de)(de)法(fa)界(jie),內里的(de)(de)元神(shen)(shen),遠(yuan)處的(de)(de)神(shen)(shen)通(tong),以至“凡”能(neng)證“圣(sheng)(sheng)”,“圣(sheng)(sheng)”不能(neng)成“神(shen)(shen)”。如果能(neng)摒棄這些,使(shi)大道(dao)(dao)賦予了神(shen)(shen)性,即可超凡入圣(sheng)(sheng)了。再(zai)進(jin)一步(bu)修煉到“圣(sheng)(sheng)而不可知之謂神(shen)(shen)”的(de)(de)高上境界(jie),即是(shi)真空(kong)的(de)(de)境界(jie)了。
(17)觀(guan)空(kong)(kong)(kong)亦空(kong)(kong)(kong),空(kong)(kong)(kong)無(wu)所空(kong)(kong)(kong):空(kong)(kong)(kong),真(zhen)空(kong)(kong)(kong)。空(kong)(kong)(kong)有(you)兩種形式,有(you)大空(kong)(kong)(kong),有(you)小空(kong)(kong)(kong)。此(ci)二空(kong)(kong)(kong)懼(ju)無(wu)即自(zi)然不染正(zheng)性,以成真(zhen)道(dao)。觀(guan)空(kong)(kong)(kong)也(ye)(ye)空(kong)(kong)(kong),大道(dao)無(wu)象,空(kong)(kong)(kong)也(ye)(ye)有(you)空(kong)(kong)(kong)象,應把此(ci)空(kong)(kong)(kong)象也(ye)(ye)加以忘去,則真(zhen)空(kong)(kong)(kong)之境(jing)更加真(zhen)實。空(kong)(kong)(kong)無(wu)所空(kong)(kong)(kong),凡居有(you)質,都(dou)憑借(jie)大道(dao)而成形,一(yi)切物類(lei),都(dou)是從(cong)道(dao)而產生。大道(dao)坦然常存(cun)于物,非為(wei)斷滅(mie)也(ye)(ye)。
(18)所空(kong)既(ji)無(wu)(wu)(wu),無(wu)(wu)(wu)無(wu)(wu)(wu)亦無(wu)(wu)(wu):大(da)道(dao)沒(mei)(mei)有(you)窮盡,修道(dao)到(dao)(dao)(dao)了空(kong)也沒(mei)(mei)有(you)處所之后,空(kong)也沒(mei)(mei)有(you)了。如果(guo)仍然有(you)空(kong),就(jiu)不(bu)能(neng)達到(dao)(dao)(dao)無(wu)(wu)(wu)的境界,再(zai)進一步做到(dao)(dao)(dao)無(wu)(wu)(wu)之又(you)無(wu)(wu)(wu),就(jiu)無(wu)(wu)(wu)也不(bu)存在了。空(kong)有(you)皆忘才可以達到(dao)(dao)(dao)徹底的真無(wu)(wu)(wu)。
(19)無(wu)(wu)無(wu)(wu)既(ji)無(wu)(wu),湛然常寂:無(wu)(wu)無(wu)(wu),無(wu)(wu)執。世間萬事萬物,都生于(yu)無(wu)(wu),而歸于(yu)無(wu)(wu),無(wu)(wu)生于(yu)有(you)(you),有(you)(you)歸于(yu)無(wu)(wu),無(wu)(wu)者有(you)(you)也(ye),有(you)(you)者無(wu)(wu)也(ye)。金木水火土異物,自然相(xiang)假,眾相(xiang)寄托,共(gong)成一身。是(shi)知(zhi)(zhi)形體,由來虛無(wu)(wu)。細析推(tui)陳出尋,遍體虛幻,況一切諸法(fa)、念念,亦復如(ru)是(shi)。是(shi)知(zhi)(zhi)無(wu)(wu)即(ji)是(shi)有(you)(you),有(you)(you)即(ji)是(shi)無(wu)(wu),自然而已(yi)。故經曰:無(wu)(wu)無(wu)(wu)既(ji)無(wu)(wu)。功夫到(dao)(dao)了(le)空也(ye)沒(mei)有(you)(you)的(de)地(di)步(bu),就萬法(fa)都無(wu)(wu)了(le),達到(dao)(dao)湛然而又圓(yuan)滿的(de)虛靜真(zhen)本,即(ji)成真(zhen)道了(le)。
(20)寂(ji)無(wu)所(suo)寂(ji),欲豈(qi)能生(sheng):寂(ji)到(dao)了(le)盡頭,連寂(ji)都不存在了(le),就(jiu)到(dao)了(le)無(wu)為、無(wu)事、無(wu)欲的境界,自然(ran)成道了(le)。
(21)欲(yu)既不(bu)生,即(ji)是真(zhen)靜:真(zhen)靜,自(zi)然無(wu)欲(yu)。求靜必須先遣欲(yu),有欲(yu)則患(huan)生,無(wu)欲(yu)則無(wu)憂,無(wu)憂則可(ke)進入真(zhen)靜。
(22)真(zhen)常(chang)應(ying)物(wu):真(zhen),體無增減謂之真(zhen)。常(chang)者,法(fa)也(ye)。常(chang)能法(fa)則叫真(zhen)常(chang)之法(fa)。法(fa)則真(zhen)常(chang)應(ying)物(wu),隨機而(er)化導眾生。“寂然不(bu)動,感而(er)遂通”,“感而(er)遂通”依舊“寂然不(bu)動”。才能真(zhen)常(chang)應(ying)物(wu)。
(23)真常(chang)得(de)(de)性(xing):凡欲得(de)(de)成真性(xing),須修(xiu)常(chang)性(xing)而(er)為道性(xing)。得(de)(de)者動也。動其本性(xing),謂其得(de)(de)性(xing)。
(24)常(chang)應(ying)常(chang)靜(jing),常(chang)清(qing)(qing)靜(jing)矣:“事(shi)來則(ze)應(ying)”,常(chang)應(ying)則(ze)無(wu)(wu)所不(bu)應(ying)。常(chang)者道(dao)體(ti)也,應(ying)者靈機也。言道(dao)體(ti)可(ke)以隨(sui)機而應(ying)萬(wan)(wan)變(bian)。“事(shi)去(qu)則(ze)忘”如浮云過(guo)空,云過(guo)則(ze)天(tian)又(you)清(qing)(qing)又(you)靜(jing)。可(ke)知(zhi),不(bu)管天(tian)之(zhi)有(you)云無(wu)(wu)云,而天(tian)體(ti)本凈,不(bu)管心(xin)(xin)之(zhi)有(you)事(shi)無(wu)(wu)事(shi),皆可(ke)常(chang)若無(wu)(wu)心(xin)(xin),無(wu)(wu)心(xin)(xin)之(zhi)心(xin)(xin),是為道(dao)心(xin)(xin),是為真心(xin)(xin),真心(xin)(xin)乃清(qing)(qing)靜(jing)無(wu)(wu)染之(zhi)心(xin)(xin),也即可(ke)應(ying)萬(wan)(wan)境萬(wan)(wan)變(bian)而永恒不(bu)變(bian)之(zhi)心(xin)(xin)。
(25)如(ru)此(ci)(ci)清靜(jing),漸入(ru)真道(dao):真道(dao),指清靜(jing)之性。真,即為道(dao)。此(ci)(ci)句言經中不言,令人須假性修(xiu),漸進而(er)成真。
(26)既入真道(dao)(dao),名為(wei)得道(dao)(dao):此句(ju)接上(shang)句(ju),言既入真道(dao)(dao),名悟修真。煉凡成真,煉真成神。
(27)雖(sui)名(ming)得(de)(de)(de)道(dao),實(shi)無(wu)(wu)所(suo)得(de)(de)(de):雖(sui)然(ran)從名(ming)目上說,似乎是(shi)得(de)(de)(de)到了(le)道(dao),但其實(shi)道(dao)為(wei)天地之(zhi)本源,宇宙之(zhi)原動(dong)力,大自(zi)然(ran)之(zhi)規律。獨立而不(bu)(bu)改,周行而不(bu)(bu)殆。自(zi)本自(zi)根,未有天地,自(zi)古以固(gu)存。先(xian)天地生而不(bu)(bu)為(wei)久,長于上古而不(bu)(bu)為(wei)老。太上無(wu)(wu)極大道(dao),本無(wu)(wu)得(de)(de)(de)無(wu)(wu)失,無(wu)(wu)形無(wu)(wu)象,視之(zhi)不(bu)(bu)見,聽之(zhi)不(bu)(bu)聞,搏(bo)之(zhi)不(bu)(bu)得(de)(de)(de)。故曰實(shi)無(wu)(wu)所(suo)得(de)(de)(de)。
(28)為化(hua)(hua)(hua)(hua)眾生,名(ming)(ming)為得道:化(hua)(hua)(hua)(hua),返以守(shou)真(zhen)謂之(zhi)化(hua)(hua)(hua)(hua)。化(hua)(hua)(hua)(hua),遷變之(zhi)義。逐換(huan)應(ying)(ying)見之(zhi)名(ming)(ming),化(hua)(hua)(hua)(hua)別(bie)種(zhong)種(zhong),應(ying)(ying)見容儀。有無莫測(ce),透(tou)化(hua)(hua)(hua)(hua)時人(ren)(ren)(ren)。透(tou)化(hua)(hua)(hua)(hua)者,指事為喻。恒勸開(kai)悟教道之(zhi)名(ming)(ming)。普(pu)令后學之(zhi)人(ren)(ren)(ren)。舍惡從(cong)善,惜身保命。故(gu)要歸于圣教。只(zhi)有太上西化(hua)(hua)(hua)(hua)流沙,八十(shi)一國,亦法(fa)視相,或(huo)(huo)見大(da)人(ren)(ren)(ren),身千丈;或(huo)(huo)見小人(ren)(ren)(ren),身長丈八。變見無方,易形改(gai)號。或(huo)(huo)曰金仙,或(huo)(huo)曰梵仙。隨方設化(hua)(hua)(hua)(hua),同體異(yi)名(ming)(ming)。教人(ren)(ren)(ren)修道,去妄成真(zhen)。乃立清靜之(zhi)教,是為得道。
(29)能(neng)悟(wu)之者,可傳(chuan)圣道(dao):悟(wu),覺,猶通。此句言凡(fan)學(xue)仙(xian)之人(ren)(ren),若(ruo)悟(wu)真理,則不以(yi)西竺東土(tu)為(wei)名(ming),分(fen)別(bie)(bie)六合之內,天上(shang)地下,道(dao)化一(yi)也(ye)。若(ruo)悟(wu)解(jie)之者也(ye)不以(yi)至道(dao)為(wei)尊,也(ye)不以(yi)眾教(jiao)為(wei)異,也(ye)不以(yi)儒宗為(wei)別(bie)(bie)。能(neng)悟(wu)本性,非分(fen)別(bie)(bie)所得(de)。但能(neng)體(ti)似虛無,常(chang)得(de)至道(dao)。歸(gui)身內修(xiu)清(qing)(qing)靜(jing),則順天從也(ye),名(ming)合人(ren)(ren)事,可以(yi)救(jiu)苦拔衰。以(yi)此修(xiu)持,自(zi)(zi)然(ran)清(qing)(qing)靜(jing)。人(ren)(ren)能(neng)清(qing)(qing)靜(jing),至道(dao)自(zi)(zi)來,不求自(zi)(zi)得(de),不學(xue)而成(cheng)。清(qing)(qing)靜(jing)自(zi)(zi)然(ran),圣道(dao)歸(gui)身,所以(yi)說可傳(chuan)圣道(dao)。
此段總的是講了要(yao)“遣欲”、“澄(cheng)心(xin)”,在做到(dao)“無(wu)(wu)心(xin)”、“無(wu)(wu)形(xing)”、“無(wu)(wu)物(wu)(wu)”的境界后,還要(yao)把“空”、“無(wu)(wu)”及湛然之(zhi)(zhi)“寂”也當(dang)做有(you)名之(zhi)(zhi)物(wu)(wu),遣而忘之(zhi)(zhi),以達到(dao)“真常”、“清靜”,從(cong)而“得(de)(de)(de)道(dao)(dao)(dao)”。所謂得(de)(de)(de)道(dao)(dao)(dao),并不(bu)是指有(you)形(xing)有(you)象之(zhi)(zhi)道(dao)(dao)(dao),而是得(de)(de)(de)證虛靈(ling)本(ben)性圓(yuan)滿無(wu)(wu)缺之(zhi)(zhi)道(dao)(dao)(dao),得(de)(de)(de)了此道(dao)(dao)(dao)之(zhi)(zhi)后,可(ke)以應物(wu)(wu)應事,玄同萬(wan)物(wu)(wu)。妙合(he)先(xian)天之(zhi)(zhi)炁(qi),而運化于(yu)萬(wan)物(wu)(wu)內外,綿綿無(wu)(wu)盡(jin)。
(30)老(lao)君曰:上(shang)(shang)(shang)士(shi)無(wu)(wu)爭,下士(shi)好爭:上(shang)(shang)(shang)士(shi),有(you)修(xiu)(xiu)為(wei)有(you)涵養(yang)的(de)(de)(de)上(shang)(shang)(shang)等智慧的(de)(de)(de)人(ren)(ren),是上(shang)(shang)(shang)德派生的(de)(de)(de)。下士(shi),指修(xiu)(xiu)為(wei)涵養(yang)各(ge)方面都次于上(shang)(shang)(shang)士(shi)的(de)(de)(de)人(ren)(ren)。爭,求靜,執有(you)之意。此(ci)句(ju)言有(you)修(xiu)(xiu)為(wei)有(you)涵養(yang)的(de)(de)(de)上(shang)(shang)(shang)等智慧的(de)(de)(de)人(ren)(ren),不與外界爭勝爭強而(er)自強。這是上(shang)(shang)(shang)士(shi)所獲得的(de)(de)(de)福炁,而(er)下士(shi)由于一(yi)味爭取身外之物,而(er)失其(qi)內在真性,終使神喪炁絕,一(yi)無(wu)(wu)所獲。
(31)上(shang)(shang)德(de)(de)(de)(de)(de)(de)不(bu)(bu)(bu)(bu)德(de)(de)(de)(de)(de)(de),下(xia)德(de)(de)(de)(de)(de)(de)執(zhi)德(de)(de)(de)(de)(de)(de):德(de)(de)(de)(de)(de)(de),是(shi)(shi)道(dao)所(suo)(suo)表現出來的(de)(de),通于(yu)(yu)道(dao)。經云:“道(dao)之(zhi)在(zai)我即為(wei)德(de)(de)(de)(de)(de)(de)。”又云:“德(de)(de)(de)(de)(de)(de)者得也。”德(de)(de)(de)(de)(de)(de)的(de)(de)體性特征(zheng)都同于(yu)(yu)道(dao),道(dao)無(wu)(wu)(wu)形(xing)無(wu)(wu)(wu)象(xiang),含而不(bu)(bu)(bu)(bu)露,空虛而無(wu)(wu)(wu)跡象(xiang),卻無(wu)(wu)(wu)所(suo)(suo)不(bu)(bu)(bu)(bu)有,無(wu)(wu)(wu)所(suo)(suo)不(bu)(bu)(bu)(bu)在(zai),無(wu)(wu)(wu)所(suo)(suo)不(bu)(bu)(bu)(bu)為(wei),無(wu)(wu)(wu)所(suo)(suo)不(bu)(bu)(bu)(bu)成。生育天地,運行日月,長養萬物,卻不(bu)(bu)(bu)(bu)自恃、自彰。這種特征(zheng)表現在(zai)人身上(shang)(shang),就叫“上(shang)(shang)德(de)(de)(de)(de)(de)(de)”。上(shang)(shang)德(de)(de)(de)(de)(de)(de)和常德(de)(de)(de)(de)(de)(de)一(yi)樣(yang),是(shi)(shi)內在(zai)的(de)(de)、實質的(de)(de)、無(wu)(wu)(wu)形(xing)的(de)(de)、自然的(de)(de),而不(bu)(bu)(bu)(bu)是(shi)(shi)外(wai)在(zai)的(de)(de)、表面的(de)(de)、形(xing)式上(shang)(shang)的(de)(de)東西。因而,無(wu)(wu)(wu)形(xing)的(de)(de)道(dao)是(shi)(shi)大道(dao),無(wu)(wu)(wu)形(xing)的(de)(de)內在(zai)之(zhi)德(de)(de)(de)(de)(de)(de)是(shi)(shi)上(shang)(shang)德(de)(de)(de)(de)(de)(de)。而下(xia)德(de)(de)(de)(de)(de)(de)之(zhi)人,一(yi)味追求有為(wei)之(zhi)法,飄(piao)流(liu)浮于(yu)(yu)開、情之(zhi)間,自以為(wei)是(shi)(shi),無(wu)(wu)(wu)法突(tu)破小我而進入無(wu)(wu)(wu)我的(de)(de)高(gao)上(shang)(shang)境界。
(32)執(zhi)(zhi)著之(zhi)者(zhe),不名道(dao)(dao)德:執(zhi)(zhi)著,指執(zhi)(zhi)德、下德。道(dao)(dao)德,指通變無方,存亡自在(zai),應見即用,能尊能貴,悉皆自然。此句言下德之(zhi)人(ren),故執(zhi)(zhi)諸相,行流涉于有為,是不懂事理,不懂道(dao)(dao)德的人(ren),不能成道(dao)(dao)。
此段總講了人能安分守己(ji),善(shan)保(bao)自(zi)性,摒去(qu)一切(qie)塵障,樂道報德,自(zi)然靈(ling)性升華,福壽無邊,切(qie)莫(mo)執(zhi)著(zhu)一事一物而(er)自(zi)困愁城(cheng),成(cheng)為一個(ge)不明(ming)事理(li)、不能自(zi)拔的人。
(33)眾生(sheng)(sheng)所以(yi)不(bu)(bu)得真道(dao)(dao)者,為(wei)有(you)妄(wang)心(xin):妄(wang),動(dong)。情浮意(yi)(yi)動(dong),心(xin)生(sheng)(sheng)所妄(wang)。動(dong),亂(luan)思(si),因妄(wang)亂(luan)了本性。此句言一(yi)切眾生(sheng)(sheng)不(bu)(bu)得真道(dao)(dao)的原因,都是被情染意(yi)(yi)動(dong)。妄(wang)有(you)所思(si),思(si)有(you)所惑(huo)(惑(huo),感其情而(er)妄(wang)動(dong)于意(yi)(yi))。意(yi)(yi)動(dong)其思(si)而(er)妄(wang)生(sheng)(sheng)于心(xin)。人一(yi)但有(you)了妄(wang)動(dong)之心(xin),自然不(bu)(bu)能(neng)清靜,又說妄(wang)動(dong)即亡(wang)。都亡(wang)失道(dao)(dao)性。所以(yi)說逐境而(er)感情妄(wang)動(dong),不(bu)(bu)能(neng)得到真道(dao)(dao)。
(34)既(ji)有妄心,即驚(jing)(jing)其(qi)(qi)神(shen):驚(jing)(jing),指心之極畏(wei),不(bu)只指盡驚(jing)(jing)。驚(jing)(jing)有兩種情況,一指內修清靜,忘了形(xing)而驚(jing)(jing)其(qi)(qi)神(shen);二指外習事情,勞于(yu)心而驚(jing)(jing)其(qi)(qi)形(xing)。此句言外又既(ji)驚(jing)(jing)其(qi)(qi)形(xing)體,內誘自然驚(jing)(jing)于(yu)其(qi)(qi)神(shen)。想要心神(shen)安靜,就要外欲不(bu)生,欲不(bu)能生,自然清靜。
(35)既驚其(qi)(qi)神,即著萬物:人如果驚其(qi)(qi)神,外就有(you)所(suo)著于境(jing),內(nei)里就失去正(zheng)性,也(ye)可理解為道(dao)貴守一(yi),不可著于萬物而驚其(qi)(qi)神。
(36)既(ji)著萬物,即生貪求:貪,過分追(zhui)求、偏愛。有兩(liang)種(zhong)情況(kuang):一是(shi)貪于(yu)(yu)世事,外求華飾欲(yu)樂,這種(zhong)情況(kuang)為(wei)陰咎,不合于(yu)(yu)陽,就不能清(qing)靜,是(shi)為(wei)沉滯;二是(shi)貪于(yu)(yu)進修(xiu)窮(qiong)尋(xun)真理(li),堅求至道,這叫內貪。這種(zhong)情況(kuang)屬于(yu)(yu)陽,能體道合真,自然清(qing)靜。
(37)既生(sheng)(sheng)貪求(qiu),即(ji)是煩(fan)(fan)惱(nao)(nao):貪求(qiu)外事,要漸漸斷除(chu);貪求(qiu)內事,要勤勤修(xiu)進。雖然是內求(qiu)至道(dao),也(ye)不可以固執,如此也(ye)能生(sheng)(sheng)煩(fan)(fan)惱(nao)(nao)。這(zhe)(zhe)里的(de)煩(fan)(fan)惱(nao)(nao)也(ye)分(fen)(fen)兩(liang)種情況,有輕(qing)(qing)(qing)重(zhong)(zhong)之分(fen)(fen),一(yi)是輕(qing)(qing)(qing)煩(fan)(fan)惱(nao)(nao),二(er)(er)是重(zhong)(zhong)煩(fan)(fan)惱(nao)(nao)。輕(qing)(qing)(qing)煩(fan)(fan)惱(nao)(nao)是貪求(qiu)至道(dao),這(zhe)(zhe)種情況也(ye)生(sheng)(sheng)煩(fan)(fan)惱(nao)(nao)。二(er)(er)是外求(qiu)世法(fa),名重(zhong)(zhong)煩(fan)(fan)惱(nao)(nao)。輕(qing)(qing)(qing)就合陽,所(suo)以叫(jiao)清,重(zhong)(zhong)即(ji)合陰,所(suo)以叫(jiao)濁(zhuo)。雖然分(fen)(fen)了輕(qing)(qing)(qing)重(zhong)(zhong),但兩(liang)者(zhe)這(zhe)(zhe)間又是相(xiang)對的(de)。貪就會生(sheng)(sheng)迷惑,但是要舍重(zhong)(zhong)棄輕(qing)(qing)(qing),內守元(yuan)和,湛(zhan)然不動,所(suo)以叫(jiao)懷(huai)道(dao)抱德了,自然而(er)然就淳樸了。
(38)煩(fan)惱妄(wang)想,憂(you)苦(ku)身心。便遭濁辱(ru)(ru),流浪(lang)(lang)生死(si)。常(chang)沉(chen)苦(ku)海,永(yong)失真道(dao)(dao):濁,染(ran)。辱(ru)(ru),污。流浪(lang)(lang),指(zhi)(zhi)反復。苦(ku)海,苦(ku)的大海,海指(zhi)(zhi)大。此句言(yan)人的身心逐于外(wai)物(wu),憂(you)苦(ku)自(zi)然(ran)(ran)而(er)然(ran)(ran)就產生而(er)擾亂身心,在生死(si)之間反復,永(yong)遠(yuan)不能超脫,流浪(lang)(lang)于苦(ku)海之中。憂(you)苦(ku)的事不能夠休止,都(dou)是出自(zi)人心造(zao)作的。學道(dao)(dao)的人,都(dou)內守其(qi)(qi)一(yi)外(wai)除其(qi)(qi)想(一(yi),指(zhi)(zhi)身)。圣人云(yun):“存(cun)(cun)三(san)守一(yi)”。(三(san),指(zhi)(zhi)精(jing)、炁(qi)、神。)但守其(qi)(qi)身,必存(cun)(cun)于三(san)。所以《西(xi)升(sheng)經》云(yun):守身不失,常(chang)存(cun)(cun)也(ye),專(zhuan)守其(qi)(qi)一(yi),不生妄(wang)想,即免(mian)于苦(ku)海,沉(chen)淪憂(you)苦(ku),不著于身。心自(zi)然(ran)(ran)解脫,自(zi)然(ran)(ran)清靜(jing)。
(39)真(zhen)常(chang)之道(dao)(dao)(dao),悟(wu)者(zhe)(zhe)自得(de)(de)(de)(de)(de),得(de)(de)(de)(de)(de)悟(wu)道(dao)(dao)(dao)者(zhe)(zhe),常(chang)清靜(jing)矣:真(zhen)道(dao)(dao)(dao)是常(chang)存的(de),無時不(bu)(bu)在(zai),不(bu)(bu)生也不(bu)(bu)滅,她外(wai)包天地,內入(ru)毫芒,運行日(ri)月(yue),長養萬物(wu),人(ren)能悟(wu)解(jie),自然而得(de)(de)(de)(de)(de),得(de)(de)(de)(de)(de)的(de)不(bu)(bu)是外(wai)在(zai)的(de)東西,而是道(dao)(dao)(dao)。所(suo)以太上(shang)說,人(ren)能覺(jue)悟(wu),悟(wu)則本性(xing),謂之得(de)(de)(de)(de)(de)道(dao)(dao)(dao)也,所(suo)得(de)(de)(de)(de)(de)到的(de)道(dao)(dao)(dao)不(bu)(bu)是大道(dao)(dao)(dao),大道(dao)(dao)(dao)是難(nan)求難(nan)得(de)(de)(de)(de)(de)的(de)。經云:“天道(dao)(dao)(dao)無親,常(chang)與善人(ren)。”又云:“道(dao)(dao)(dao)本無形,莫之能名,得(de)(de)(de)(de)(de)悟(wu)之者(zhe)(zhe),惟(wei)已自知(zhi)。”善人(ren)常(chang)能守于清靜(jing),都是得(de)(de)(de)(de)(de)到真(zhen)道(dao)(dao)(dao)的(de)人(ren)。
此段(duan)總講了眾(zhong)生(sheng)所(suo)以不能得到(dao)真道的(de)原(yuan)因,是由于妄(wang)念之(zhi)(zhi)(zhi)起,貪(tan)求身(shen)外有(you)形之(zhi)(zhi)(zhi)物(wu),大傷自己精炁神,以至流浪生(sheng)死(si),常(chang)(chang)存苦(ku)海濁辱之(zhi)(zhi)(zhi)中,受(shou)苦(ku)受(shou)難。如果一(yi)心向善,修煉真常(chang)(chang)之(zhi)(zhi)(zhi)道,一(yi)旦了悟大道的(de)規(gui)律(lv),修之(zhi)(zhi)(zhi)不輟(chuo),自會(hui)有(you)成。以達到(dao)常(chang)(chang)清(qing)常(chang)(chang)靜,有(you)至樂而無(wu)苦(ku)難的(de)真常(chang)(chang)境界(jie)。
(40)仙(xian)人葛(ge)(ge)玄(xuan)(xuan)曰:吾得真道(dao)(dao),誦(song)此經(jing)(jing)萬(wan)遍(bian):葛(ge)(ge)翁(weng),此指葛(ge)(ge)玄(xuan)(xuan)。三國(guo)時(shi)(shi)方士(shi),字孝(xiao)先,丹(dan)陽句容(今屬(shu)江蘇)人。《抱樸子·金(jin)丹(dan)篇》稱,他曾經(jing)(jing)從左慈學(xue)(xue)道(dao)(dao),受(shou)《太清(qing)丹(dan)經(jing)(jing)》、《九鼎丹(dan)經(jing)(jing)》、《金(jin)液丹(dan)經(jing)(jing)》等煉丹(dan)經(jing)(jing)書,于閣皂山(shan)修道(dao)(dao),常(chang)辟谷服食,擅符咒(zhou)諸法,奇術甚多。后世(shi)(shi)道(dao)(dao)教尊稱為“葛(ge)(ge)仙(xian)公”或“葛(ge)(ge)仙(xian)翁(weng)”,又(you)稱“太極(ji)左仙(xian)公”;北宋(song)徽宗時(shi)(shi)封為“沖(chong)應(ying)(ying)真人”;南宋(song)理宗時(shi)(shi)封為“沖(chong)應(ying)(ying)孚佑(you)真君(jun)”。明清(qing)時(shi)(shi),道(dao)(dao)門(men)和民間又(you)常(chang)稱葛(ge)(ge)洪為葛(ge)(ge)仙(xian)翁(weng)。仙(xian)翁(weng),祖代求(qiu)仙(xian),皆成(cheng)真人,仙(xian)翁(weng)初入道(dao)(dao)之(zhi)時(shi)(shi),居長白山(shan),或居東岳(yue),自后遍(bian)歷名(ming)山(shan),殷勤求(qiu)道(dao)(dao),成(cheng)道(dao)(dao)之(zhi)后,隱跡(ji)潛形,惟值得留經(jing)(jing)教于世(shi)(shi),勸悟后學(xue)(xue)之(zhi)徒,凡(fan)言誦(song)此經(jing)(jing)萬(wan)遍(bian)者,即萬(wan)行圓備,圓滿之(zhi)意(yi)。又(you)說(shuo),萬(wan)遍(bian)道(dao)(dao)備,飛升太空(kong),萬(wan)神(shen)之(zhi)備,萬(wan)遍(bian)既周,乃成(cheng)清(qing)靜之(zhi)道(dao)(dao)。
(41)此經(jing)是(shi)天人(ren)(ren)習,不(bu)(bu)傳(chuan)下(xia)士(shi):天人(ren)(ren),極陽之(zhi)仙。天仙者,碧落飛騰,游行自在,兩腋有毛羽(yu),也叫羽(yu)客。凡是(shi)天仙羽(yu)客,住于三(san)清之(zhi)上(shang),常行于經(jing)法(fa),也不(bu)(bu)輕傳(chuan)下(xia)士(shi)。世人(ren)(ren)苦修天人(ren)(ren)之(zhi)行,即謂天上(shang)人(ren)(ren)。凡欲修學之(zhi)士(shi),何(he)不(bu)(bu)誦(song)習此經(jing),日(ri)有進(jin)修三(san)業,若(ruo)(ruo)無退(tui)慢之(zhi)心,是(shi)有進(jin)無退(tui)之(zhi)士(shi),也不(bu)(bu)令經(jing)傳(chuan)下(xia)士(shi)。圣人(ren)(ren)云(yun):“經(jing)法(fa)流(liu)行于世,學人(ren)(ren)若(ruo)(ruo)遇須當寶而(er)貴之(zhi),不(bu)(bu)可輕世,如逢賢士(shi),有心即授(shou),有善即傳(chuan)。”
(42)吾(wu)昔受之于(yu)(yu)(yu)東華(hua)帝(di)(di)君:吾(wu),仙(xian)翁自稱。東華(hua)帝(di)(di)君,又名(ming)木公(gong)、東王(wang)公(gong)、扶桑大(da)帝(di)(di),與丹靈、黃老(lao)、皓靈、玄(xuan)老(lao)并稱“五方五老(lao)”,他掌管男(nan)仙(xian)名(ming)籍(ji),男(nan)人成仙(xian)必(bi)謁東王(wang)公(gong),女于(yu)(yu)(yu)成仙(xian)必(bi)謁西(xi)王(wang)母。此句言仙(xian)翁得受此經(清靜經)于(yu)(yu)(yu)東華(hua)帝(di)(di)君,也是不(bu)輕傳于(yu)(yu)(yu)下士的(de)。
(43)東華帝(di)君受(shou)之于金(jin)(jin)闕(que)帝(di)君:金(jin)(jin)闕(que),指天(tian)庭。金(jin)(jin)闕(que)帝(di)君,經(jing)(jing)書(shu)中說法(fa)不一,有(you)經(jing)(jing)稱是(shi)太(tai)(tai)上(shang)老君。有(you)經(jing)(jing)稱是(shi)太(tai)(tai)上(shang)老君隨方設化,或號天(tian)皇大(da)帝(di),或曰太(tai)(tai)一救苦天(tian)尊,或號金(jin)(jin)闕(que)圣君。此意指上(shang)圣帝(di)君都寶秘此經(jing)(jing),何況(kuang)后學傳授修(xiu)持(chi)諷誦,還不更加崇仰而學修(xiu)。
(44)金(jin)闕(que)帝君(jun)受之(zhi)于(yu)西(xi)王(wang)母(mu)(mu):西(xi)王(wang)母(mu)(mu),即王(wang)母(mu)(mu)娘娘、金(jin)母(mu)(mu)。是道教諸女仙之(zhi)尊神,女仙之(zhi)首,凡(fan)女人成仙必謁“金(jin)母(mu)(mu)”。此(ci)句言金(jin)闕(que)帝君(jun)受此(ci)經于(yu)西(xi)王(wang)母(mu)(mu)之(zhi)時(shi),也(ye)是不輕傳下(xia)士的。
(45)皆口(kou)口(kou)相傳,不(bu)(bu)記文字(zi)。吾今(jin)于世(shi),書(shu)(shu)而錄之(zhi):口(kou)口(kou)相傳,指(zhi)古(gu)圣人(ren)(ren)傳授經(jing)法,都是內(nei)藏心腹,秘(mi)受經(jing)文,流通(tong)行(xing)化,并不(bu)(bu)記文字(zi),就不(bu)(bu)被(bei)世(shi)人(ren)(ren)所能見到。自從仙翁以來,書(shu)(shu)寫(xie)下(xia)了此(ci)經(jing),傳于下(xia)世(shi),普遍流行(xing),是要拔(ba)度后學之(zhi)人(ren)(ren)。
(46)上(shang)士(shi)悟之(zhi)(zhi)(zhi),升(sheng)為天官:上(shang)士(shi),外(wai)煉(lian)形(xing)質,內(nei)養精(jing)神(shen)(shen)。外(wai)和其光(guang),而同(tong)其塵,內(nei)修功而保其元炁(qi)(qi)(qi)(qi),元炁(qi)(qi)(qi)(qi)是(shi)神(shen)(shen)之(zhi)(zhi)(zhi)母,人能常存(cun)于元炁(qi)(qi)(qi)(qi),下(xia)(xia)保于丹田(tian),上(shang)固于泥丸(wan),中守于絳宮,這樣保于三元,內(nei)養于神(shen)(shen)。(神(shen)(shen),炁(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)子。形(xing),神(shen)(shen)之(zhi)(zhi)(zhi)舍(she)。神(shen)(shen)是(shi)身(shen)之(zhi)(zhi)(zhi)主,身(shen)無(wu)主則(ze)不安(an),形(xing)無(wu)神(shen)(shen)而不立。)上(shang)達之(zhi)(zhi)(zhi)士(shi),常服日精(jing),保于下(xia)(xia)丹田(tian),飲月華,保于腦(nao)(nao)戶(hu)。(腦(nao)(nao)戶(hu),指(zhi)泥丸(wan)上(shang)丹田(tian),屬陰(yin)。所以用太(tai)陽精(jing)炁(qi)(qi)(qi)(qi)保之(zhi)(zhi)(zhi)。)易經云(yun):“一陰(yin)一陽之(zhi)(zhi)(zhi)謂(wei)道,能恃日月二景,扶(fu)身(shen)形(xing)而行之(zhi)(zhi)(zhi),必升(sheng)為天官。五(wu)(wu)云(yun)五(wu)(wu)炁(qi)(qi)(qi)(qi),是(shi)五(wu)(wu)行之(zhi)(zhi)(zhi)正炁(qi)(qi)(qi)(qi)。凡上(shang)道之(zhi)(zhi)(zhi)人,五(wu)(wu)臟(zang)既真,五(wu)(wu)臟(zang)炁(qi)(qi)(qi)(qi)自生五(wu)(wu)行,真炁(qi)(qi)(qi)(qi)化成五(wu)(wu)云(yun),扶(fu)其形(xing)質,上(shang)游三界(三界,欲界、色界、無(wu)色界),下(xia)(xia)游十方(十方,指(zhi)四維、上(shang)、下(xia)(xia)。)。三界十方俱無(wu)滯礙,然后升(sheng)入(ru)上(shang)清(qing),得位為天官之(zhi)(zhi)(zhi)號。
(47)中士(shi)修之(zhi),南(nan)宮(gong)(gong)列仙:凡(fan)學道之(zhi)士(shi),先(xian)順煉(lian)肌,謂(wei)之(zhi)寶(bao)玉(yu)(玉(yu),指(zhi)(zhi)骨)。煉(lian)肺保(bao)津,謂(wei)之(zhi)炁。(金(jin),指(zhi)(zhi)肺。金(jin)石(shi),指(zhi)(zhi)腎(shen)。丹,指(zhi)(zhi)心。)安心息氣,保(bao)于。腎(shen)臟,乃得延年(nian)。不是世間金(jin)石(shi)寶(bao)玉(yu)。這(zhe)里所謂(wei)的金(jin)石(shi),能保(bao)人性命(ming)。另據圖南(nan)子(zi)云:如何外寶(bao)?即(ji)先(xian)要內(nei)保(bao)。如果(guo)能內(nei)保(bao)于性命(ming),然后上(shang)(shang)參于上(shang)(shang)清圣文。(圣文,指(zhi)(zhi)上(shang)(shang)清秘寶(bao)之(zhi)書。)下達(da)玄微。(玄微,指(zhi)(zhi)下元腎(shen))又據上(shang)(shang)清經云:南(nan)方有(you)(you)(you)(you)丹靈天,內(nei)有(you)(you)(you)(you)蕊珠宮(gong)(gong),宮(gong)(gong)內(nei)有(you)(you)(you)(you)一真君(jun)號靈天君(jun)。又據是朱陽(yang)宮(gong)(gong)或朱陵宮(gong)(gong)。宮(gong)(gong)的一處有(you)(you)(you)(you)炎(yan)炎(yan)火煉(lian)池(chi),池(chi)有(you)(you)(you)(you)七寶(bao)宮(gong)(gong)殿。也(ye)稱紫(zi)陽(yang)宮(gong)(gong)。如果(guo)有(you)(you)(you)(you)下達(da)之(zhi)士(shi),學道成功的,得到(dao)司命(ming)真君(jun)認同,錄下姓名,奏上(shang)(shang)南(nan)宮(gong)(gong),就得為(wei)仙宮(gong)(gong)之(zhi)號了。
(48)下(xia)士(shi)(shi)得之,在世(shi)長年(nian):下(xia)士(shi)(shi)不(bu)(bu)能絕利一源(yuan),都求資身益命之道(dao),或(huo)服靈藥,或(huo)餌(er)丹砂,或(huo)休名棄位,或(huo)淡靜安神,或(huo)依倚林泉,或(huo)藏跡于朝市,內修至道(dao),外合(he)五常,或(huo)隱或(huo)見,體(ti)道(dao)合(he)真,如斯(si)不(bu)(bu)退,尚(shang)保延年(nian),何(he)況高士(shi)(shi)英賢,隱于嵩谷,學神人餐藥而(er)得白日(ri)升天。何(he)故(gu)后(hou)人不(bu)(bu)能專至,即今西(xi)岳華山,山居隱士(shi)(shi),丁陳二人,在世(shi)延年(nian)注名以入仙位,況后(hou)人不(bu)(bu)能相效,故(gu)舉此數,喻(yu)乃明(ming)至道(dao)無(wu)偏求者(zhe)必達。故(gu)本經(jing)云(yun):天道(dao)無(wu)親,常與善人。
(49)游(you)行三(san)界(jie),升入(ru)(ru)金(jin)門:靈寶(bao)經云(yun):三(san)十(shi)二天(tian)(tian)(tian)、三(san)十(shi)二帝(di),第(di)六(liu)名(ming)上(shang)(shang)(shang)明七曜(yao)摩夷天(tian)(tian)(tian)帝(di)。名(ming)恬會延,此是(shi)欲(yu)(yu)界(jie)。雖有(you)此說(shuo),凡學道(dao)但去其(qi)(qi)欲(yu)(yu),即名(ming)真人。色界(jie)在(zai)二十(shi)四(si)重(zhong)天(tian)(tian)(tian),無(wu)(wu)極(ji)云(yun)誓天(tian)(tian)(tian)為(wei)色界(jie),其(qi)(qi)帝(di)君(jun)號(hao)名(ming)飄駑穹(qiong)隆(long)。太(tai)素秀樂禁上(shang)(shang)(shang)天(tian)(tian)(tian)為(wei)無(wu)(wu)色界(jie),帝(di)君(jun)名(ming)龍羅覺長(chang),此名(ming)三(san)界(jie),乃指天(tian)(tian)(tian)地(di)而(er)言(yan)(yan),此為(wei)外約大(da)綱之(zhi)說(shuo),若(ruo)喻人身而(er)言(yan)(yan),三(san)界(jie)即三(san)丹(dan)田(tian)(tian)。下丹(dan)田(tian)(tian)為(wei)欲(yu)(yu)界(jie),中(zhong)(zhong)丹(dan)田(tian)(tian)為(wei)色界(jie),上(shang)(shang)(shang)丹(dan)田(tian)(tian)為(wei)無(wu)(wu)色界(jie)。人若(ruo)保守(shou)于三(san)丹(dan)田(tian)(tian),則精炁神(shen)(shen)存上(shang)(shang)(shang)中(zhong)(zhong)下三(san)丹(dan)田(tian)(tian)之(zhi)境,真人游(you)于三(san)界(jie),若(ruo)得(de)三(san)丹(dan)田(tian)(tian),神(shen)(shen)俱(ju)(ju)足則自然升天(tian)(tian)(tian)。所(suo)以經云(yun):形神(shen)(shen)俱(ju)(ju)妙,與道(dao)合真。《上(shang)(shang)(shang)清(qing)經》云(yun):大(da)羅天(tian)(tian)(tian)在(zai)三(san)十(shi)二天(tian)(tian)(tian)上(shang)(shang)(shang)。《靈寶(bao)經》云(yun):三(san)界(jie)之(zhi)上(shang)(shang)(shang),渺渺大(da)羅,大(da)羅之(zhi)境,惟(wei)有(you)三(san)清(qing)宮闕。莫不上(shang)(shang)(shang)圣高尊游(you)于其(qi)(qi)上(shang)(shang)(shang)。學道(dao)人若(ruo)先修內行,保固守(shou)于三(san)元神(shen)(shen),三(san)元神(shen)(shen)俱(ju)(ju)備,自得(de)升天(tian)(tian)(tian),游(you)行三(san)清(qing)之(zhi)境,出入(ru)(ru)金(jin)闕之(zhi)前,朝拜太(tai)上(shang)(shang)(shang)、得(de)為(wei)真人。故曰(yue):升入(ru)(ru)金(jin)門。
(50)左(zuo)玄(xuan)(xuan)真人(ren)(ren)(ren)曰(yue):左(zuo),指陽(yang)。玄(xuan)(xuan),指一(yi)(yi)(yi)。左(zuo)玄(xuan)(xuan)是道君之(zhi)(zhi)號(hao),得一(yi)(yi)(yi)真人(ren)(ren)(ren),是立其(qi)(qi)左(zuo)右陰(yin)陽(yang)一(yi)(yi)(yi)的意思(si),所(suo)以稱左(zuo)玄(xuan)(xuan)真人(ren)(ren)(ren)。左(zuo)玄(xuan)(xuan)真人(ren)(ren)(ren)號(hao)法解(jie),大(da)慈(ci)大(da)仁,多請問因緣,下游五濁,救(jiu)拔一(yi)(yi)(yi)切(qie)、復歸三(san)境(jing)。侍從尊慈(ci),太上保(bao)之(zhi)(zhi),稱其(qi)(qi)名號(hao)。學仙(xian)之(zhi)(zhi)士,但能存一(yi)(yi)(yi)守于(yu)陰(yin)陽(yang)二炁,則為真人(ren)(ren)(ren)。何為守一(yi)(yi)(yi),一(yi)(yi)(yi)者(zhe),道之(zhi)(zhi)本性,一(yi)(yi)(yi)為大(da)也(ye)。又(you)云身(shen)也(ye),所(suo)以《西(xi)升經(jing)》云:愛(ai)人(ren)(ren)(ren)不(bu)如愛(ai)身(shen),愛(ai)身(shen)不(bu)如愛(ai)神(shen)。愛(ai)神(shen)不(bu)如舍神(shen),舍神(shen)不(bu)如守身(shen),守身(shen)長久長存。學人(ren)(ren)(ren)未(wei)玄(xuan)(xuan)微,但且護形,愛(ai)炁輕物,賤名思(si)慮不(bu)惑(huo),則血氣(qi)和平(ping),如此(ci)即(ji)(ji)其(qi)(qi)一(yi)(yi)(yi)可存。陰(yin)陽(yang)二炁,即(ji)(ji)坎(kan)離之(zhi)(zhi)用,故謂為真人(ren)(ren)(ren)之(zhi)(zhi)身(shen),然后(hou)朝于(yu)太上,皆(jie)得為道之(zhi)(zhi)臣也(ye)。上則參于(yu)三(san)境(jing),下則游于(yu)十(shi)方(fang),開(kai)導眾生,教化未(wei)悟,引(yin)接群(qun)生,普令(ling)得其(qi)(qi)道,此(ci)即(ji)(ji)為真人(ren)(ren)(ren)之(zhi)(zhi)所(suo)作也(ye)。
(51)學道之(zhi)(zhi)士,持誦(song)(song)此經:持誦(song)(song),依(yi)本曰讀,離本曰誦(song)(song),學道之(zhi)(zhi)士,若(ruo)能(neng)解心正,道念不退,依(yi)法奉(feng)修如對太(tai)上,行(xing)住坐(zuo)立,常持專(zhuan)一,是謂誦(song)(song)經。
(52)即得(de)十(shi)(shi)(shi)(shi)天善神,擁(yong)護其身:十(shi)(shi)(shi)(shi)天,指(zhi)八方(fang)和上下。《因(yin)緣經》云(yun):每月(yue)十(shi)(shi)(shi)(shi)直齋,各有(you)善神直日(ri),也為善神。且人(ren)有(you)三業六根,身形之業,故有(you)十(shi)(shi)(shi)(shi)惡(e)(e)。(十(shi)(shi)(shi)(shi)惡(e)(e),指(zhi)淫、殺(sha)、盜(dao)、貪、嫉妒、恚、惡(e)(e)口(kou)、兩舌、妄(wang)語、綺語。),(十(shi)(shi)(shi)(shi)善,身不(bu)(bu)妄(wang)動,心不(bu)(bu)妄(wang)動,意不(bu)(bu)妄(wang)思,性(xing)不(bu)(bu)妄(wang)亂,耳(er)不(bu)(bu)妄(wang)聽邪(xie)聲,口(kou)不(bu)(bu)妄(wang)言(yan)綺語,目不(bu)(bu)妄(wang)視邪(xie)色(se),鼻(bi)不(bu)(bu)妄(wang)受邪(xie)穢(hui),舌不(bu)(bu)妄(wang)食邪(xie)味,識不(bu)(bu)妄(wang)受于驚怖)十(shi)(shi)(shi)(shi)善既生,十(shi)(shi)(shi)(shi)惡(e)(e)自滅(mie)。乃得(de)真圣相護,此(ci)句(ju)言(yan)學道之士心常念道,持誦真經,即得(de)善神擁(yong)護。
(53)然后玉(yu)符(fu)(fu)保神(shen)(shen)(shen)(shen),金(jin)液煉(lian)形(xing)(xing)。形(xing)(xing)神(shen)(shen)(shen)(shen)俱妙,與(yu)道(dao)合(he)真(zhen):玉(yu)符(fu)(fu),指玉(yu)皇(huang)之(zhi)(zhi)(zhi)(zhi)符(fu)(fu)。令人(ren)(ren)(ren)(ren)學道(dao),功(gong)圓行(xing)滿升入仙階,先得玉(yu)皇(huang)符(fu)(fu)命(ming),然后升仙。玉(yu)符(fu)(fu)于(yu)(yu)身而(er)論,可明中(zhong)(zhong)元(yuan)之(zhi)(zhi)(zhi)(zhi)事。(中(zhong)(zhong)元(yuan),指心(xin)。)學人(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)心(xin),若能(neng)(neng)安靜(jing)(jing),自(zi)然無(wu)染于(yu)(yu)塵垢,清靜(jing)(jing)而(er)保固形(xing)(xing)神(shen)(shen)(shen)(shen)。上等之(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren),悟煉(lian)金(jin)液之(zhi)(zhi)(zhi)(zhi)道(dao),以(yi)固形(xing)(xing)質。中(zhong)(zhong)士未悟,身外求樂,合(he)和修煉(lian),以(yi)寧(ning)性命(ming)。若論出入之(zhi)(zhi)(zhi)(zhi)道(dao),亦先固形(xing)(xing)體,然后養于(yu)(yu)神(shen)(shen)(shen)(shen)識,而(er)形(xing)(xing)體固,形(xing)(xing)瘦(shou)力倦。神(shen)(shen)(shen)(shen)者,為(wei)彼之(zhi)(zhi)(zhi)(zhi)主,主安則(ze)外固,假如(ru)(ru)世之(zhi)(zhi)(zhi)(zhi)屋(wu)宅,無(wu)人(ren)(ren)(ren)(ren)則(ze)不(bu)能(neng)(neng)全。內(nei)外之(zhi)(zhi)(zhi)(zhi)事,也是這個(ge)道(dao)理。故經(jing)云:我身乃神(shen)(shen)(shen)(shen)車,神(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)舍,神(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)主。主人(ren)(ren)(ren)(ren)安靜(jing)(jing),神(shen)(shen)(shen)(shen)即(ji)(ji)居之(zhi)(zhi)(zhi)(zhi),躁(zao)動神(shen)(shen)(shen)(shen)即(ji)(ji)去之(zhi)(zhi)(zhi)(zhi)。又(you)說(shuo)(shuo)神(shen)(shen)(shen)(shen)生(sheng)(sheng)形(xing)(xing),形(xing)(xing)成神(shen)(shen)(shen)(shen),形(xing)(xing)不(bu)得神(shen)(shen)(shen)(shen)不(bu)能(neng)(neng)自(zi)主,神(shen)(shen)(shen)(shen)不(bu)得形(xing)(xing)不(bu)能(neng)(neng)自(zi)成。形(xing)(xing)神(shen)(shen)(shen)(shen)合(he)同,更相(xiang)(xiang)生(sheng)(sheng)更相(xiang)(xiang)成,這是表里相(xiang)(xiang)應之(zhi)(zhi)(zhi)(zhi)道(dao)。又(you)說(shuo)(shuo):神(shen)(shen)(shen)(shen)常愛(ai)人(ren)(ren)(ren)(ren),人(ren)(ren)(ren)(ren)不(bu)愛(ai)神(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)常愛(ai)人(ren)(ren)(ren)(ren),愿其(qi)(qi)人(ren)(ren)(ren)(ren)生(sheng)(sheng),人(ren)(ren)(ren)(ren)不(bu)愛(ai)神(shen)(shen)(shen)(shen),為(wei)心(xin)所憂。心(xin)也是神(shen)(shen)(shen)(shen),其(qi)(qi)神(shen)(shen)(shen)(shen)名叫靈童,能(neng)(neng)惡能(neng)(neng)善(shan),能(neng)(neng)昧能(neng)(neng)明,能(neng)(neng)喜能(neng)(neng)怒,能(neng)(neng)正能(neng)(neng)邪。使意馬如(ru)(ru)風,驅心(xin)猿(yuan)如(ru)(ru)箭(jian)疾(ji)。巧生(sheng)(sheng)千種,機出萬端,皆在此神(shen)(shen)(shen)(shen)。《內(nei)觀(guan)經(jing)》云:心(xin)即(ji)(ji)是神(shen)(shen)(shen)(shen),非(fei)青非(fei)白,非(fei)赤非(fei)黃,非(fei)大非(fei)小,非(fei)短非(fei)長,非(fei)曲非(fei)直,非(fei)柔(rou)非(fei)剛(gang),非(fei)厚(hou)非(fei)薄(bo),非(fei)圓非(fei)方,變(bian)化莫測,混合(he)陰陽;大包天(tian)地,細入毫(hao)芒;制之(zhi)(zhi)(zhi)(zhi)則(ze)止,放之(zhi)(zhi)(zhi)(zhi)則(ze)狂;清靜(jing)(jing)則(ze)生(sheng)(sheng),濁(zhuo)躁(zao)則(ze)亡(wang),人(ren)(ren)(ren)(ren)能(neng)(neng)清靜(jing)(jing)內(nei)修至道(dao),制伏其(qi)(qi)心(xin),心(xin)既(ji)安靜(jing)(jing),其(qi)(qi)神(shen)(shen)(shen)(shen)則(ze)生(sheng)(sheng)。神(shen)(shen)(shen)(shen)生(sheng)(sheng)則(ze)形(xing)(xing)固,形(xing)(xing)固成神(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)藉(jie)(jie)形(xing)(xing)而(er)成,形(xing)(xing)藉(jie)(jie)神(shen)(shen)(shen)(shen)而(er)生(sheng)(sheng),形(xing)(xing)神(shen)(shen)(shen)(shen)相(xiang)(xiang)藉(jie)(jie),安靜(jing)(jing)修功(gong),形(xing)(xing)固神(shen)(shen)(shen)(shen)全。所以(yi)說(shuo)(shuo):形(xing)(xing)神(shen)(shen)(shen)(shen)俱妙,內(nei)外相(xiang)(xiang)應,自(zi)然與(yu)道(dao)合(he)真(zhen)。
(54)正一(yi)(yi)真(zhen)人(ren)(ren)曰:正,即(ji)真(zhen)。一(yi)(yi),為大,也(ye)指心(xin)(xin)。心(xin)(xin)是(shi)(shi)(shi)南方太(tai)陽(yang)之(zhi)(zhi)象,原處北(bei)方。因何太(tai)陽(yang)處于北(bei)方,為坎離中有一(yi)(yi)畫(hua),故為一(yi)(yi)陽(yang),是(shi)(shi)(shi)謂(wei)心(xin)(xin)。一(yi)(yi)是(shi)(shi)(shi)陰中陽(yang)位(wei),二是(shi)(shi)(shi)陽(yang)中陰位(wei),此(ci)是(shi)(shi)(shi)五行反復之(zhi)(zhi)理,陰陽(yang)變化(hua)之(zhi)(zhi)用,是(shi)(shi)(shi)謂(wei)正一(yi)(yi)。正一(yi)(yi)真(zhen)人(ren)(ren),指漢天師(shi),姓張,諱(hui)道(dao)陵(ling),今(jin)為三(san)(san)天大法師(shi),位(wei)任正一(yi)(yi)真(zhen)人(ren)(ren),又為三(san)(san)清度師(shi),居圣(sheng)真(zhen)之(zhi)(zhi)位(wei),曾煉五行,修(xiu)功(gong)為國(guo),扶衰救苦,除害(hai)興物,利濟庶(shu)民,功(gong)圓行滿,超凡成圣(sheng)。位(wei)居高(gao)上正一(yi)(yi)真(zhen)人(ren)(ren)。人(ren)(ren)若能修(xiu)煉其心(xin)(xin),自然關府通(tong)泰,神和氣暢,皆由(you)正一(yi)(yi)之(zhi)(zhi)事。張天師(shi)流傳下來的有正一(yi)(yi)斬邪三(san)(san)五飛步之(zhi)(zhi)道(dao)、銅符鐵券、金丹寶(bao)經、秘訣靈章(zhang)、二十四階品錄等(deng)。
(55)人家有(you)此(ci)(ci)經,悟解(jie)之(zhi)者,災障不(bu)干,眾(zhong)圣(sheng)護(hu)門(men)(men)(men):家,此(ci)(ci)指身(shen)。經,指心(xin)。真(zhen)人曰:家有(you)此(ci)(ci)經,若能悟解(jie)玄微,清(qing)靜(jing)身(shen)心(xin),修行(xing)念道,持誦不(bu)退,即得(de)眾(zhong)圣(sheng)神人護(hu)衛其(qi)門(men)(men)(men),即得(de)神人護(hu)門(men)(men)(men)則(ze)(ze)(ze)災障不(bu)干于家庭,邪魔無犯于住止(zhi),皆因主人清(qing)靜(jing),故得(de)神明(ming)護(hu)門(men)(men)(men)。內比喻則(ze)(ze)(ze)家猶身(shen),心(xin)為經。人能清(qing)靜(jing)行(xing)其(qi)至道于心(xin),則(ze)(ze)(ze)謂(wei)之(zhi)有(you)此(ci)(ci)經。悟,即覺。達,即解(jie)。通,作了。覺了則(ze)(ze)(ze)謂(wei)心(xin)有(you)經。無經則(ze)(ze)(ze)未悟解(jie),故有(you)災障,煩(fan)惱所(suo)生,若心(xin)了達,則(ze)(ze)(ze)無煩(fan)惱。煩(fan)惱既無,自然清(qing)靜(jing)。災障不(bu)生,故不(bu)干。眾(zhong)圣(sheng)護(hu)門(men)(men)(men),意思是指人身(shen)中(zhong)有(you)三(san)萬(wan)六千神,左三(san)魂右七魄,身(shen)有(you)一萬(wan)二(er)(er)千形影,體有(you)二(er)(er)萬(wan)四(si)精光,五臟六腑,二(er)(er)十四(si)神,耳眼口(kou)鼻(bi)皆有(you),一一各(ge)有(you)宮(gong)闕所(suo)居(ju),人若清(qing)靜(jing),眾(zhong)神歸身(shen),各(ge)居(ju)宮(gong)闕,故云:眾(zhong)圣(sheng)護(hu)門(men)(men)(men)。
(56)神(shen)升上(shang)(shang)(shang)(shang)(shang)界(jie),朝(chao)(chao)拜高(gao)真(zhen):神(shen),即(ji)(ji)心(xin)(xin),道(dao)典云,聰(cong)明正直謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)神(shen),陰(yin)陽不(bu)測謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)圣(sheng)(sheng)。故(gu)云心(xin)(xin)靈則道(dao)降,道(dao)降則神(shen)靈,神(shen)靈則圣(sheng)(sheng)。神(shen)明既圣(sheng)(sheng),即(ji)(ji)可升。(升,登(deng))。升登(deng)于(yu)(yu)上(shang)(shang)(shang)(shang)(shang)界(jie)。(上(shang)(shang)(shang)(shang)(shang)界(jie),三(san)(san)界(jie)之(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)(shang)(shang)(shang)(shang),三(san)(san)清(qing)之(zhi)(zhi)(zhi)(zhi)(zhi)境大羅(luo)天(tian)(tian)(tian))。人(ren)(ren)能(neng)保精養氣,愛神(shen)調和于(yu)(yu)元(yuan)(yuan)氣,填補于(yu)(yu)腦,烹煉(lian)神(shen)水,變(bian)化(hua)(hua)精神(shen),神(shen)氣若(ruo)全(quan),即(ji)(ji)得上(shang)(shang)(shang)(shang)(shang)升三(san)(san)界(jie),朝(chao)(chao)禮太(tai)上(shang)(shang)(shang)(shang)(shang)高(gao)尊,凡學(xue)仙(xian)(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)(shi),所(suo)(suo)說(shuo)朝(chao)(chao)元(yuan)(yuan),即(ji)(ji)有(you)二(er)(er)種,一(yi)論天(tian)(tian)(tian)地,二(er)(er)論人(ren)(ren)身(shen),即(ji)(ji)明三(san)(san)丹田(tian),且三(san)(san)界(jie)朝(chao)(chao)元(yuan)(yuan)者,即(ji)(ji)上(shang)(shang)(shang)(shang)(shang)元(yuan)(yuan)、中(zhong)元(yuan)(yuan)、下(xia)元(yuan)(yuan)。上(shang)(shang)(shang)(shang)(shang)元(yuan)(yuan)上(shang)(shang)(shang)(shang)(shang)應玉(yu)清(qing)始炁(qi)所(suo)(suo)化(hua)(hua),號(hao)(hao)(hao)天(tian)(tian)(tian)寶君(jun),理玉(yu)清(qing)圣(sheng)(sheng)境清(qing)微(wei)天(tian)(tian)(tian),總(zong)一(yi)十二(er)(er)部圣(sheng)(sheng)行之(zhi)(zhi)(zhi)(zhi)(zhi)經,為洞(dong)真(zhen)教(jiao)主(zhu),下(xia)于(yu)(yu)人(ren)(ren)身(shen)中(zhong)為上(shang)(shang)(shang)(shang)(shang)丹田(tian)。腦宮(gong)也號(hao)(hao)(hao)泥丸宮(gong)、帝(di)君(jun)以(yi)(yi)(yi)(yi)主(zhu)于(yu)(yu)炁(qi)。中(zhong)元(yuan)(yuan)者,上(shang)(shang)(shang)(shang)(shang)應上(shang)(shang)(shang)(shang)(shang)清(qing)元(yuan)(yuan)炁(qi)所(suo)(suo)化(hua)(hua),號(hao)(hao)(hao)靈寶君(jun),理上(shang)(shang)(shang)(shang)(shang)清(qing)境禹余天(tian)(tian)(tian),總(zong)一(yi)十二(er)(er)部真(zhen)行之(zhi)(zhi)(zhi)(zhi)(zhi)經,為洞(dong)玄(xuan)教(jiao)主(zhu),下(xia)于(yu)(yu)人(ren)(ren)身(shen)中(zhong)為中(zhong)丹田(tian),心(xin)(xin)府宮(gong),帝(di)君(jun)主(zhu)于(yu)(yu)神(shen)。下(xia)元(yuan)(yuan)上(shang)(shang)(shang)(shang)(shang)應太(tai)清(qing)玄(xuan)炁(qi)所(suo)(suo)化(hua)(hua),號(hao)(hao)(hao)神(shen)寶君(jun),理太(tai)清(qing)仙(xian)(xian)境,大赤天(tian)(tian)(tian)總(zong)一(yi)十二(er)(er)部仙(xian)(xian)行之(zhi)(zhi)(zhi)(zhi)(zhi)經,為洞(dong)神(shen)教(jiao)主(zhu),下(xia)于(yu)(yu)人(ren)(ren)身(shen)中(zhong)為下(xia)丹田(tian),炁(qi)海(hai)腎宮(gong),帝(di)君(jun)主(zhu)于(yu)(yu)命(ming),此三(san)(san)元(yuan)(yuan)、三(san)(san)宮(gong)、三(san)(san)寶,天(tian)(tian)(tian)地得之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)成(cheng),失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)傾(qing),人(ren)(ren)生得之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)生,失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)死(si)。故(gu)《黃庭經》云:一(yi)身(shen)精神(shen)慎(shen)勿失(shi)。故(gu)要保愛。又云:仙(xian)(xian)人(ren)(ren)道(dao)士(shi)(shi)非有(you)神(shen),積精累炁(qi)以(yi)(yi)(yi)(yi)成(cheng)真(zhen)。此句言,凡學(xue)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren),若(ruo)能(neng)運用精華,存想(xiang)神(shen)炁(qi),朝(chao)(chao)拜三(san)(san)元(yuan)(yuan),修功不(bu)退久而(er)行之(zhi)(zhi)(zhi)(zhi)(zhi),自得真(zhen)道(dao)。
(57)功(gong)(gong)滿(man)德就,相(xiang)(xiang)感帝(di)(di)君。誦持不退(tui),身騰紫(zi)云(yun):功(gong)(gong)滿(man)八(ba)百(bai),行滿(man)三千。(功(gong)(gong)行,此指(zhi)修煉的(de)功(gong)(gong)行。)學人(ren)若能行胎息之(zhi)(zhi)(zhi)道(dao),日行八(ba)百(bai),即可以升天,功(gong)(gong)行感應,自(zi)然升舉。古德云(yun),功(gong)(gong)圓(yuan)行滿(man)升為金闕之(zhi)(zhi)(zhi)臣(chen),獨步玉京之(zhi)(zhi)(zhi)上(shang)道(dao)。學人(ren)若能專(zhuan)守三宮,朝(chao)拜真(zhen)(zhen)元(yuan)(yuan),百(bai)節(jie)闕府,自(zi)然通泰,萬(wan)神和暢。相(xiang)(xiang)感帝(di)(di)君,指(zhi)既存守三元(yuan)(yuan),三元(yuan)(yuan)各有(you)帝(di)(di)君,誦持不退(tui),則心(xin)念正(zheng)道(dao)。身騰紫(zi)云(yun),指(zhi)內觀(guan)之(zhi)(zhi)(zhi)道(dao),乃(nai)有(you)正(zheng)說,人(ren)有(you)五(wu)臟(zang)屬于五(wu)行,人(ren)若修煉五(wu)行真(zhen)(zhen)炁(qi),傳于五(wu)臟(zang),故(gu)為實腹,五(wu)臟(zang)真(zhen)(zhen)炁(qi)既成(cheng),自(zi)然尸解,出有(you)入無,變化自(zi)在(zai),存亡恍惚(hu),此為得(de)道(dao)之(zhi)(zhi)(zhi)中也。紫(zi)云(yun),指(zhi)五(wu)臟(zang)真(zhen)(zhen)炁(qi)結成(cheng),紫(zi)云(yun)乃(nai)是上(shang)天誥命之(zhi)(zhi)(zhi)炁(qi),故(gu)凡(fan)得(de)道(dao)之(zhi)(zhi)(zhi)人(ren),皆(jie)是乘云(yun)而去,上(shang)升三境,朝(chao)拜太(tai)上(shang)高尊,以表得(de)道(dao)人(ren)證于尊貴之(zhi)(zhi)(zhi)貌。此句(ju)言至心(xin)修道(dao)必然成(cheng)道(dao)。
《清靜(jing)(jing)經(jing)》,全稱(cheng)《太(tai)上老君說常(chang)(chang)清靜(jing)(jing)經(jing)》,一(yi)卷。作者不詳,一(yi)說葛玄。道教(jiao)稱(cheng)老君西游白龜臺(tai)之(zhi)時,為(wei)西王(wang)母說常(chang)(chang)清靜(jing)(jing)經(jing),西王(wang)母皆口口相(xiang)傳(chuan),不記文字,吾(wu)今(jin)于(yu)世書而錄之(zhi)。為(wei)道士們日(ri)常(chang)(chang)誦習的(de)(de)重要(yao)功課之(zhi)一(yi)。《太(tai)上老君說常(chang)(chang)清靜(jing)(jing)經(jing)》(簡稱(cheng)《清靜(jing)(jing)經(jing)》)大約產生于(yu)唐朝(chao),當時比較著名(ming)的(de)(de)注本(ben)為(wei)杜光(guang)庭所注。金代,王(wang)重陽創立全真教(jiao)后,《清靜(jing)(jing)經(jing)》就成(cheng)為(wei)全真教(jiao)的(de)(de)日(ri)常(chang)(chang)功課,作為(wei)非常(chang)(chang)重要(yao)的(de)(de)經(jing)典被重視。
云篆太虛(xu),浩(hao)劫之初。乍(zha)遐(xia)乍(zha)邇(er)(ěr) ,或沉或浮。五方徘徊,一(yi)丈之馀(yú)。天真皇人(ren),按筆(bi)乃書。以演洞章,次書靈符。元(yuan)始下(xia)降,真文誕敷。昭昭其(qi)有,冥(ming)冥(ming)其(qi)無(wu)。沉疴(kē)能自(zi)痊(quan),塵勞溺可扶(fu)。幽(you)冥(ming)將有賴,由(you)是升仙都。
關(guan)于此經(jing)的(de)成立時代(dai)(dai)(dai),根據考證應(ying)為(wei)唐(tang)代(dai)(dai)(dai),因: (一)《清(qing)靜(jing)經(jing)》七種注本中,屬(shu)杜光(guang)庭(ting)(ting)注本為(wei)最早,杜光(guang)庭(ting)(ting)是唐(tang)末五代(dai)(dai)(dai)人,因此《清(qing)靜(jing)經(jing)》應(ying)系(xi)晚唐(tang)以前的(de)作(zuo)品。
(二(er))「洞(dong)神部(bu) 玉訣(jue)類 是字(zi)號」的(de)無名氏(shi)注本,載有太極真人向唐 同昌公(gong)主傳(chuan)授五(wu)戒、十善、六(liu)齋、三(san)會、五(wu)臘(la)、五(wu)忌之法,并誡其(qi)當奉持《清靜經》之事。注中亦記(ji)唐時靈驗故事,以宣揚此經的(de)神應。可見此經在唐時已普遍流傳(chuan)。
由(you)以(yi)上兩點可知(zhi)此(ci)經(jing)成(cheng)于唐代殆無疑義。另從此(ci)經(jing)文字用例來看(kan),如三毒(du)、六欲等詞(ci)匯并不常見于六朝以(yi)前(qian)的古籍。故應為六朝后的作(zuo)品而非葛洪所作(zuo)。疑為后世道流所依托,作(zuo)者不詳。
本經文詞用法糅(rou)合儒釋道(dao)三(san)家詞語,故(gu)作者應是容攝三(san)教(jiao)思想者。其經文的意義(yi),包含(han)道(dao)教(jiao)的道(dao),佛教(jiao)的三(san)業(ye)、三(san)界(jie)說法以(yi)及儒家的道(dao)德說,但(dan)其基本思想仍為老子(zi)道(dao)的本體論與人(ren)生論。
至(zhi)于(yu)此經(jing)的(de)(de)成立背景,可大體以(yi)唐時(shi)的(de)(de)宗(zong)教情(qing)況概(gai)觀。唐初李氏崇(chong)拜老子,故(gu)崇(chong)道抑佛;至(zhi)武后(hou)朝(chao),反崇(chong)佛棄道。這(zhe)種反復的(de)(de)情(qing)況和六(liu)朝(chao)時(shi)期非常相似,所以(yi)佛道并存(cun)在唐代,只(zhi)是一(yi)(yi)方顯明(ming),另一(yi)(yi)方則灰黯,并非消失。到晚唐時(shi),因政治(zhi)更加混(hun)亂,人民(min)浮奢,遂需要(yao)一(yi)(yi)些教化(hua)人心的(de)(de)教材加以(yi)規范,宗(zong)教于(yu)此便發(fa)生(sheng)了凈化(hua)作用。亦因為佛道并存(cun),所以(yi)彼(bi)此作品當(dang)中(zhong)皆有對方的(de)(de)思想存(cun)在,藉(jie)以(yi)吸收社會(hui)民(min)眾的(de)(de)認(ren)同,故(gu)劃分并不很清楚。加以(yi)這(zhe)部經(jing)典旨在講清靜、無欲、陰陽等觀念(nian),其演變符合唐代社會(hui)狀況所需,更加深此經(jing)為唐朝(chao)作品的(de)(de)可信度。
《清(qing)靜(jing)(jing)(jing)(jing)經(jing)(jing)》全(quan)文僅四百多(duo)字(zi),去(qu)掉經(jing)(jing)末(mo)的(de)(de)(de)(de)(de)(de)(de)題為(wei)(wei)"仙人(ren)葛翁(weng)""左玄真(zhen)人(ren)""正(zheng)一(yi)真(zhen)人(ren)"的(de)(de)(de)(de)(de)(de)(de)評語(yu),則不(bu)到(dao)四百字(zi)。但是(shi)(shi)(shi)該(gai)經(jing)(jing)言(yan)簡意(yi)賅,以(yi)"清(qing)靜(jing)(jing)(jing)(jing)"為(wei)(wei)其主(zhu)(zhu)要(yao)思想,繼承(cheng)并發(fa)展了(le)早期道(dao)(dao)(dao)家,包括(kuo)老莊、列子(zi)、《易(yi)經(jing)(jing)》等人(ren)或經(jing)(jing)典的(de)(de)(de)(de)(de)(de)(de)思想,形(xing)成了(le)其獨具特(te)色(se)的(de)(de)(de)(de)(de)(de)(de)思想體系。該(gai)經(jing)(jing)雖然(ran)以(yi)道(dao)(dao)(dao)家思想為(wei)(wei)主(zhu)(zhu),但同(tong)時也(ye)吸(xi)收并借鑒了(le)佛教(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)(de)(de)一(yi)些思想和(he)名(ming)詞,尤其是(shi)(shi)(shi)其中(zhong)(zhong)(zhong)"空(kong)"的(de)(de)(de)(de)(de)(de)(de)理(li)念,這(zhe)也(ye)成為(wei)(wei)該(gai)經(jing)(jing)"遣欲(yu)觀空(kong)"的(de)(de)(de)(de)(de)(de)(de)主(zhu)(zhu)要(yao)思想。該(gai)經(jing)(jing)認為(wei)(wei),如果人(ren)能(neng)(neng)達到(dao)清(qing) 清(qing)靜(jing)(jing)(jing)(jing)的(de)(de)(de)(de)(de)(de)(de)境界(jie)或者狀態, 可以(yi)做(zuo)到(dao)無(wu)欲(yu)無(wu)求, 還能(neng)(neng)應和(he)萬物, 教(jiao)(jiao)(jiao)化(hua)(hua)眾生(sheng), 使(shi)天(tian)地歸于(yu)大道(dao)(dao)(dao)。朱熹說(shuo):“后來(lai)道(dao)(dao)(dao)家做(zuo)《清(qing)靜(jing)(jing)(jing)(jing)經(jing)(jing)》, 又卻偷佛家言(yan)語(yu), 全(quan)做(zuo)得(de)(de)(de)不(bu)好。佛經(jing)(jing)所謂‘色(se)即是(shi)(shi)(shi)空(kong)’處, 他(ta)(ta)把(ba)色(se)、受(shou)、想、行、識五個(ge)(ge)對一(yi)個(ge)(ge)‘空(kong)’字(zi)說(shuo), 故曰:‘空(kong)即是(shi)(shi)(shi)色(se)。受(shou)、想、行、識, 亦復如是(shi)(shi)(shi)’, 謂是(shi)(shi)(shi)空(kong)也(ye)。而(er)(er)(er)(er)《清(qing)凈經(jing)(jing)》中(zhong)(zhong)(zhong)偷此(ci)句意(yi)思, 卻說(shuo)‘無(wu)無(wu)亦無(wu)’, 只偷得(de)(de)(de)他(ta)(ta)‘色(se)即是(shi)(shi)(shi)空(kong)’, 卻不(bu)曾理(li)會得(de)(de)(de)他(ta)(ta)‘受(shou)、想、行、識, 亦復如是(shi)(shi)(shi)’之(zhi)(zhi)意(yi), 全(quan)無(wu)道(dao)(dao)(dao)理(li)。”《清(qing)靜(jing)(jing)(jing)(jing)經(jing)(jing)》更有(you)(you)可能(neng)(neng)是(shi)(shi)(shi)受(shou)到(dao)六朝時期前秦鳩(jiu)摩羅什譯本(ben)《心(xin)經(jing)(jing)》的(de)(de)(de)(de)(de)(de)(de)影響。《清(qing)靜(jing)(jing)(jing)(jing)經(jing)(jing)》采用(yong)了(le)佛教(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)(de)(de)六欲(yu)、三毒、空(kong)、妄心(xin)、煩惱(nao)妄想、苦海等專(zhuan)有(you)(you)名(ming)詞。“空(kong)”的(de)(de)(de)(de)(de)(de)(de)思想, 很明顯來(lai)自佛教(jiao)(jiao)(jiao), 而(er)(er)(er)(er)且(qie)其語(yu)言(yan)結構(gou)也(ye)和(he)佛經(jing)(jing)中(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)(de)(de)語(yu)言(yan)結構(gou)相(xiang)似。其后的(de)(de)(de)(de)(de)(de)(de)“既入(ru)真(zhen)道(dao)(dao)(dao), 名(ming)為(wei)(wei)得(de)(de)(de)道(dao)(dao)(dao), 雖名(ming)得(de)(de)(de)道(dao)(dao)(dao), 實(shi)無(wu)所得(de)(de)(de);為(wei)(wei)化(hua)(hua)眾生(sheng), 名(ming)為(wei)(wei)得(de)(de)(de)道(dao)(dao)(dao)”等多(duo)處語(yu)言(yan)結構(gou)也(ye)明顯模仿(fang)了(le)佛教(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)(de)(de)語(yu)言(yan)。 在六朝以(yi)前的(de)(de)(de)(de)(de)(de)(de)經(jing)(jing)典中(zhong)(zhong)(zhong), 沒(mei)有(you)(you)“苦海”一(yi)詞, 而(er)(er)(er)(er)佛教(jiao)(jiao)(jiao)傳入(ru)中(zhong)(zhong)(zhong)國后, 許多(duo)漢譯佛經(jing)(jing)中(zhong)(zhong)(zhong)經(jing)(jing)常出現(xian)這(zhe)個(ge)(ge)詞語(yu)。《常清(qing)靜(jing)(jing)(jing)(jing)經(jing)(jing)》認為(wei)(wei), 眾生(sheng)之(zhi)(zhi)所以(yi)不(bu)能(neng)(neng)得(de)(de)(de)到(dao)真(zhen)正(zheng)意(yi)義上的(de)(de)(de)(de)(de)(de)(de)“道(dao)(dao)(dao)”, 是(shi)(shi)(shi)因為(wei)(wei)有(you)(you)一(yi)顆妄動的(de)(de)(de)(de)(de)(de)(de)心(xin),從而(er)(er)(er)(er)在生(sheng)死中(zhong)(zhong)(zhong)不(bu)斷(duan)輪回。道(dao)(dao)(dao)家的(de)(de)(de)(de)(de)(de)(de)生(sheng)死觀與此(ci)不(bu)同(tong), 《莊子(zi)》認為(wei)(wei)未生(sheng)之(zhi)(zhi)前本(ben)來(lai)沒(mei)有(you)(you)生(sheng)命(ming)(ming), 不(bu)僅沒(mei)有(you)(you)生(sheng)命(ming)(ming), 連形(xing)體也(ye)沒(mei)有(you)(you), 而(er)(er)(er)(er)且(qie)連構(gou)成形(xing)體的(de)(de)(de)(de)(de)(de)(de)元(yuan)素都沒(mei)有(you)(you), 混雜(za)在恍惚之(zhi)(zhi)中(zhong)(zhong)(zhong), 混沌變(bian)化(hua)(hua)而(er)(er)(er)(er)有(you)(you)元(yuan)氣(qi), 元(yuan)氣(qi)變(bian)化(hua)(hua)而(er)(er)(er)(er)有(you)(you)形(xing)體, 形(xing)體變(bian)化(hua)(hua)而(er)(er)(er)(er)有(you)(you)生(sheng)命(ming)(ming), 生(sheng)命(ming)(ming)變(bian)化(hua)(hua)而(er)(er)(er)(er)至死亡(wang)。這(zhe)樣(yang)的(de)(de)(de)(de)(de)(de)(de)生(sheng)死變(bian)化(hua)(hua)如同(tong)寒來(lai)暑(shu)往的(de)(de)(de)(de)(de)(de)(de)四季一(yi)樣(yang), 如果失(shi)聲(sheng)痛哭, 那(nei)就是(shi)(shi)(shi)不(bu)懂天(tian)地自然(ran)變(bian)化(hua)(hua)之(zhi)(zhi)理(li)。