《列仙傳(chuan)·朱璜(huang)》:“朱璜(huang)者(zhe),廣陵人也,少病(bing)(bing)毒瘕,就睢(sui)山上道(dao)士(shi)(黃(huang)(huang))阮(ruan)丘(qiu)丘(qiu)與璜(huang)七(qi)物藥,日服(fu)九(jiu)丸。百日,病(bing)(bing)下(xia)如(ru)(ru)肝脾者(zhe)數(shu)斗(dou)與《老(lao)(lao)君(jun)黃(huang)(huang)庭(ting)(ting)(ting)經(jing)(jing)》,令(ling)日讀三過(guo),通之(zhi)(zhi),能思其(qi)意,如(ru)(ru)此,至(zhi)武(wu)帝(di)末故(gu)(gu)在焉。”又《歷世真(zhen)(zhen)仙體(ti)道(dao)通鑒》卷九(jiu)《黃(huang)(huang)庭(ting)(ting)(ting)真(zhen)(zhen)人傳(chuan)》云:黃(huang)(huang)庭(ting)(ting)(ting)真(zhen)(zhen)人王探,字養伯,太原人也,常以(yi)(yi)朝元煉藏,吐故(gu)(gu)納新為務仙人趙先生遂授以(yi)(yi)黃(huang)(huang)庭(ting)(ting)(ting)內修之(zhi)(zhi)訣及澤瀉丸方。依按累月(yue),頓覺神異(yi),年(nian)(nian)九(jiu)十(shi)一(yi)歲,以(yi)(yi)漢(han)武(wu)帝(di)元朔六年(nian)(nian)戊午正月(yue),西靈(ling)(ling)金母遣仙官下(xia)迎授書為太極真(zhen)(zhen)人。漢(han)武(wu)帝(di)好神仙,故(gu)(gu)皆(jie)托之(zhi)(zhi)於(wu)(wu)武(wu)帝(di)之(zhi)(zhi)世。如(ru)(ru)拂(fu)去其(qi)飄忽(hu)無據(ju)的(de)仙氣(qi)。聯系東漢(han)以(yi)(yi)還黃(huang)(huang)老(lao)(lao)道(dao)的(de)迅速傳(chuan)播(bo),以(yi)(yi)及東漢(han)延熹八年(nian)(nian)(公(gong)(gong)元165)邊韶奉桓(huan)帝(di)之(zhi)(zhi)命作《老(lao)(lao)子銘》已有“出(chu)入丹廬,上下(xia)黃(huang)(huang)庭(ting)(ting)(ting)”等語(yu)之(zhi)(zhi)史實。可見(jian)當時丹廬、黃(huang)(huang)庭(ting)(ting)(ting)、道(dao)教、老(lao)(lao)子早已緊密(mi)聯系在一(yi)起(qi)。緣此而來體(ti)味“黃(huang)(huang)庭(ting)(ting)(ting)內修訣”、“《老(lao)(lao)君(jun)黃(huang)(huang)庭(ting)(ting)(ting)經(jing)(jing)》”之(zhi)(zhi)名(ming)稱,似乎不(bu)應該感到不(bu)可思議(yi)。降及漢(han)末曹魏,張(zhang)魯(lu)統(tong)治漢(han)中(zhong)(zhong)數(shu)十(shi)年(nian)(nian),大行五斗(dou)米道(dao)。張(zhang)亡后,諸祭酒不(bu)能統(tong)一(yi)於(wu)(wu)一(yi)人領導,遂有人申飭戒(jie)(jie)令(ling),此即今見(jian)《道(dao)藏》所收《正一(yi)法文(wen)天師(shi)教戒(jie)(jie)科經(jing)(jing)》中(zhong)(zhong)的(de)《大道(dao)家教令(ling)》,該教令(ling)作於(wu)(wu)公(gong)(gong)元255年(nian)(nian),令(ling)有“何以(yi)(yi)《想(xiang)爾》《妙(miao)真(zhen)(zhen)》,三靈(ling)(ling)七(qi)言”、“《妙(miao)真(zhen)(zhen)》自我(wo)所作,《黃(huang)(huang)庭(ting)(ting)(ting)》三靈(ling)(ling)七(qi)言,皆(jie)訓(xun)喻本(ben)經(jing)(jing),為《道(dao)德》之(zhi)(zhi)光(guang)華”諸語(yu),此已足探知由“黃(huang)(huang)庭(ting)(ting)(ting)內修訣”到《黃(huang)(huang)庭(ting)(ting)(ting)經(jing)(jing)》的(de)發展歷程。
由《大道(dao)家教令》所述可(ke)以確(que)信,公元255年(nian),《外景經(jing)》已定型,并(bing)已作為(wei)天師(shi)道(dao)內(nei)部的(de)(de)(de)教科書。而(er)該(gai)年(nian),被(bei)奉為(wei)上清(qing)第一代太師(shi)的(de)(de)(de)魏夫人(ren)已3歲。夫人(ren)后為(wei)天師(shi)道(dao)祭酒,在上清(qing)派中的(de)(de)(de)地位至關重要。許多文獻的(de)(de)(de)記(ji)載都從不同(tong)角度透露出夫人(ren)曾為(wei)《黃庭》作過注疏(shu)之(zhi)類的(de)(de)(de)傳(chuan),故(gu)知(zhi)《內(nei)景經(jing)》應是魏夫人(ren)所作或經(jing)其(qi)加工潤飾而(er)流傳(chuan)下來的(de)(de)(de)。
綜述
《黃(huang)(huang)(huang)庭(ting)(ting)經(jing)(jing)》有(you)諸多名(ming)家臨本(ben)(ben)傳(chuan)(chuan)(chuan)(chuan)世(shi),如智永、歐(ou)陽詢、虞世(shi)南(nan)、褚遂良、趙孟頫等(deng),他們(men)均從中探究王書的路(lu)數(shu),得到(dao)美的啟(qi)示。然而也有(you)人認為(wei)小(xiao)楷《黃(huang)(huang)(huang)庭(ting)(ting)經(jing)(jing)》筆法不類王羲(xi)之(zhi)(zhi)(zhi),因此亦有(you)真偽(wei)之(zhi)(zhi)(zhi)辨。《黃(huang)(huang)(huang)庭(ting)(ting)經(jing)(jing)》引,王羲(xi)之(zhi)(zhi)(zhi)書,小(xiao)楷,一(yi)百行。原(yuan)本(ben)(ben)為(wei)黃(huang)(huang)(huang)素絹(juan)本(ben)(ben),在宋代曾(ceng)摹刻上石,有(you)拓(tuo)本(ben)(ben)流傳(chuan)(chuan)(chuan)(chuan)。此帖其(qi)法極嚴,其(qi)氣(qi)亦逸(yi),有(you)秀(xiu)美開朗之(zhi)(zhi)(zhi)意(yi)態。關于黃(huang)(huang)(huang)庭(ting)(ting)經(jing)(jing),有(you)一(yi)段傳(chuan)(chuan)(chuan)(chuan)說:山陰有(you)一(yi)道(dao)士(shi),欲得王羲(xi)之(zhi)(zhi)(zhi)書法,因知其(qi)愛鵝(e)成癖(pi),所以特地準備了(le)一(yi)籠又(you)肥又(you)大的白鵝(e),作(zuo)為(wei)寫(xie)經(jing)(jing)的報酬。王羲(xi)之(zhi)(zhi)(zhi)見鵝(e)欣(xin)然為(wei)道(dao)士(shi)寫(xie)了(le)半天的經(jing)(jing)文(wen),高(gao)興地“籠鵝(e)而歸”。原(yuan)文(wen)載于南(nan)朝《論書表》,文(wen)中敘說王羲(xi)之(zhi)(zhi)(zhi)所書為(wei)《道(dao)》、《德(de)》之(zhi)(zhi)(zhi)經(jing)(jing),后因傳(chuan)(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)再三(san),就變成了(le)《黃(huang)(huang)(huang)庭(ting)(ting)經(jing)(jing)》, 因此,又(you)俗稱《換(huan)鵝(e)帖》,無款,末署“永和十二年(356)五月”,現今留傳(chuan)(chuan)(chuan)(chuan)的只是(shi)后世(shi)的摹刻本(ben)(ben)了(le)。
內容
《黃庭經(jing)(jing)》是(shi)道教(jiao)上(shang)清派的(de)(de)重要經(jing)(jing)典,也被內(nei)丹家奉為內(nei)丹修煉的(de)(de)主(zhu)要經(jing)(jing)典,屬(shu)于洞玄(xuan)部。現(xian)傳(chuan)《黃庭經(jing)(jing)》有《黃庭外景玉(yu)經(jing)(jing)》、《黃庭內(nei)景玉(yu)經(jing)(jing)》、《黃庭中(zhong)(zhong)景玉(yu)經(jing)(jing)》三種,因中(zhong)(zhong)經(jing)(jing)出現(xian)較晚(wan),可以(yi)暫置不論(lun)。書(shu)中(zhong)(zhong)認(ren)為人體各處都有神(shen)仙,首(shou)次提出了三丹田的(de)(de)理論(lun)。介紹(shao)了許多存思觀想的(de)(de)方法。關于內(nei)外經(jing)(jing)的(de)(de)作者、成書(shu)年(nian)代及其相互關系(xi),向(xiang)來有多種說法。
《黃庭經(jing)(jing)(jing)》是(shi)中(zhong)(zhong)國道(dao)教重要的(de)經(jing)(jing)(jing)典,它(ta)包括《黃庭外(wai)景經(jing)(jing)(jing)》和《黃庭內景經(jing)(jing)(jing)》,統稱(cheng)《黃庭經(jing)(jing)(jing)》。傳說是(shi)西晉王朝(公元265-317年)時天師道(dao)著(zhu)名的(de)女道(dao)士魏華存(cun)創作的(de)。據考證應是(shi)男仙所著(zhu)。其(qi)在中(zhong)(zhong)醫(yi)理論的(de)基礎(chu)上結合解(jie)剖(pou)學以(yi)言養(yang)生(sheng),是(shi)醫(yi)學史上不(bu)可多(duo)得的(de)寶貴財產。但因其(qi)行文隱晦(hui),多(duo)設喻(yu),所以(yi)當時只在上層士人中(zhong)(zhong)流傳。對后來的(de)醫(yi)藥(yao)學,解(jie)剖(pou)學,養(yang)生(sheng)學有巨(ju)大的(de)影(ying)響與發展推動。
《黃(huang)庭經》其(qi)內容可以概括為:
(1)重點(dian)論述的問題有: 強調吐(tu)納行(xing)氣;勤于咽津滓海(hai) 時(shi)時(shi)保精、固精; 永持(chi)恬淡(dan)無欲;鞏固守一之法。
(2)論述長生(sheng)(sheng)久視之道,分別論述人(ren)(ren)體各(ge)主要器管(guan)的大略(lve)及其主要生(sheng)(sheng)理作用。為了修(xiu)煉(lian)得法,又把(ba)人(ren)(ren)體分為上中下三(san)部,每部有(you)八(ba)景神鎮守(shou),合稱二十四真神;人(ren)(ren)如果能調養真氣,就能消除疾病,長生(sheng)(sheng)不老。
(3)闡述(shu)黃庭(ting)三宮及三丹田與養生的(de)密切關系。
(4)存(cun)思黃庭(ting),煉養(yang)丹田,積精累氣為(wei)宗(zong)旨(zhi),執行(xing)不殆(dai)為(wei)要訣。
歷史
今人王(wang)明(ming)先(xian)生(sheng)在《黃(huang)帝經(jing)(jing)(jing)考》中曾作詳(xiang)細考證,認為魏(wei)晉之際,民間已(yi)有私藏七言韻語體《黃(huang)庭(ting)(ting)》草(cao)本(ben)。大約在晉武帝太康九年(nian)(288年(nian)),女道士魏(wei)華(hua)存得到這個《黃(huang)庭(ting)(ting)》草(cao)本(ben)并加以注(zhu)述;或有道士口授,華(hua)存筆錄而寫成定本(ben)《黃(huang)帝內景經(jing)(jing)(jing)》。晉成帝咸和九年(nian)(334年(nian)),魏(wei)華(hua)存去世,《黃(huang)庭(ting)(ting)外景經(jing)(jing)(jing)》約在這前(qian)后(hou)問世,它是在《內經(jing)(jing)(jing)》的基礎(chu)上撰寫而成的,作者不祥。這是主張《內經(jing)(jing)(jing)》在《外經(jing)(jing)(jing)》之前(qian)出現(xian)。歷史(shi)上也有人認為《內經(jing)(jing)(jing)》在《外經(jing)(jing)(jing)》之后(hou)出現(xian)的,如歐陽修等。
兩者的關系
《內經(jing)》與《外經(jing)》旨意相通(tong),這點是(shi)無疑(yi)問的。歷來校注本經(jing)的較多,今所見最早注本為唐玄宗時隱士白履忠(號梁丘子)注的,收入《云笈七簽(qian)》和《修真十書》,另有胡(hu)?、歐陽修、劉處玄、蔣慎(shen)修等都注過(guo)《黃庭經(jing)》,而(er)清(qing)人董德寧(ning)《黃庭經(jing)發微(wei)》較曉暢易懂,陳攖寧(ning)《黃庭經(jing)講義》分類詮(quan)釋(shi),解難(nan)釋(shi)晦。
據(ju)《云笈七簽》本(ben),《內景(jing)經(jing)》共36章,每(mei)章以(yi)句首二字(zi)作為(wei)標(biao)題,正(zheng)文計416句,2912字(zi);《外(wai)景(jing)經(jing)》分上中(zhong)(zhong)(zhong)(zhong)(zhong)下三部(bu),計98句,686字(zi)。別本(ben)與此大略(lve)相同(tong)。經(jing)名(ming)“黃(huang)(huang)(huang)庭”一辭(ci)的含(han)義(yi),有不同(tong)的解釋。《正(zheng)統道藏》染丘子注序:“黃(huang)(huang)(huang)者(zhe)(zhe),中(zhong)(zhong)(zhong)(zhong)(zhong)央(yang)之色也(ye)(ye);庭者(zhe)(zhe),四方之中(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)。外(wai)指事(shi),即天中(zhong)(zhong)(zhong)(zhong)(zhong)地(di)中(zhong)(zhong)(zhong)(zhong)(zhong)人中(zhong)(zhong)(zhong)(zhong)(zhong);內指事(shi),即腦(nao)中(zhong)(zhong)(zhong)(zhong)(zhong)心中(zhong)(zhong)(zhong)(zhong)(zhong)脾中(zhong)(zhong)(zhong)(zhong)(zhong),故曰‘黃(huang)(huang)(huang)庭’。內者(zhe)(zhe),心也(ye)(ye);景(jing)者(zhe)(zhe),象(xiang)也(ye)(ye)。外(wai)象(xiang)諭,即日(ri)月星辰(chen)云霞之象(xiang);內象(xiang)諭,即血肉筋骨臟腑之象(xiang)也(ye)(ye)。心居身內,存(cun)觀一體之象(xiang)色,故曰內景(jing)也(ye)(ye)。”王明(ming)《黃(huang)(huang)(huang)庭經(jing)考·釋題》說:“按(an)黃(huang)(huang)(huang)庭三宮(gong)(gong),上宮(gong)(gong)腦(nao)中(zhong)(zhong)(zhong)(zhong)(zhong),中(zhong)(zhong)(zhong)(zhong)(zhong)宮(gong)(gong)心中(zhong)(zhong)(zhong)(zhong)(zhong),下宮(gong)(gong)脾中(zhong)(zhong)(zhong)(zhong)(zhong),黃(huang)(huang)(huang)為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)央(yang)之色,庭為(wei)四方之中(zhong)(zhong)(zhong)(zhong)(zhong),并具(ju)中(zhong)(zhong)(zhong)(zhong)(zhong)義(yi)。內景(jing)者(zhe)(zhe),含(han)氣(qi)養精,內視神象(xiang):似義(yi)取雙關。”
今人(ren)陳攖(ying)寧認為(wei)庭(ting)乃階(jie)前空地(di),故(gu)黃(huang)庭(ting)表示中(zhong)空的(de)意(yi)思,對人(ren)體而言就是臍內空處(chu)。總而言之,“黃(huang)”是中(zhong)央之色(根據五行說:東(dong)方(fang)甲乙木,南方(fang)丙丁火,中(zhong)央戊己土,西方(fang)庚辛金,北(bei)方(fang)壬癸水。土色為(wei)黃(huang),故(gu)黃(huang)為(wei)中(zhong)央之色),“庭(ting)”指(zhi)(zhi)四方(fang)之中(zhong),或指(zhi)(zhi)階(jie)前空地(di),“黃(huang)庭(ting)”即喻指(zhi)(zhi)道家內修功夫的(de)中(zhong)空現象。
《內景經》
《內(nei)景經(jing)(jing)》又名(ming)《太上琴心文》、《東華(hua)玉(yu)篇》、《大帝金書(shu)》。歷代(dai)稱它(ta)是魏晉間(jian)道士養生之(zhi)書(shu),其實它(ta)遠在(zai)一般(ban)藥物養身(shen)、術數延(yan)命之(zhi)類(lei)書(shu)之(zhi)上,而是一部(bu)繼承漢代(dai)“五(wu)臟神”之(zhi)說(shuo),以(yi)身(shen)體臟腑(fu)各(ge)有所主的理論為基礎,結合道教人身(shen)百脈關竅各(ge)有司神之(zhi)說(shuo),以(yi)七(qi)言韻文的形式,注重以(yi)“存思”為主的修(xiu)煉(lian)要訣。因它(ta)是早期(qi)上清派(pai)崇(chong)奉的經(jing)(jing)典,故又稱《上清黃庭內(nei)景玉(yu)經(jing)(jing)》。
《內景(jing)經(jing)》包含著一些醫學(xue)理(li)論,分別論述(shu)了人體各(ge)主(zhu)要器官的(de)大(da)致(zhi)情狀以(yi)及主(zhu)要生理(li)功(gong)能,其中(zhong)有十四章著重闡述(shu)了人體五(wu)臟(zang)(zang)及膽腑的(de)生理(li)作用。經(jing)中(zhong)認為心(xin)是臟(zang)(zang)腑之王,能知寒熱(re)、和營(ying)衛、通(tong)血脈、調陰陽(yang);心(xin)開竊于口(kou)舌,能吐納五(wu)臟(zang)(zang)之氣,識別五(wu)行之味。所以(yi)人能心(xin)安,就可以(yi)體和無病身不枯。肝(gan)主(zhu)謀慮,藏血、魂魄之居。
內容
經(jing)中(zhong)認(ren)為(wei)(wei)(wei)(wei)(wei)(wei)肝(gan)開(kai)竅(qiao)于(yu)目(mu),如(ru)日(ri)月之(zhi)明,五(wu)行之(zhi)關鏡。肝(gan)氣(qi)(qi)(qi)上與三(san)焦氣(qi)(qi)(qi)合,下為(wei)(wei)(wei)(wei)(wei)(wei)口(kou)中(zhong)津(jin)(jin)液,津(jin)(jin)液過玄膺、明堂入丹田,真氣(qi)(qi)(qi)流布,百骸受潤,則(ze)無(wu)疾病。脾為(wei)(wei)(wei)(wei)(wei)(wei)倉廩之(zhi)本,納谷物生味道(dao),化糟粕(po)。它認(ren)為(wei)(wei)(wei)(wei)(wei)(wei)脾居中(zhong)央,橫在胃(wei)上,外(wai)應(ying)臉(lian)色;脾胃(wei)相合供應(ying)營養,那么血(xue)脈(mo)通暢,筋骨(gu)(gu)強健、肌(ji)膚豐(feng)潤、營養全軀,就能(neng)延年益壽(shou)。故它重視(shi)脾的功能(neng),稱脾為(wei)(wei)(wei)(wei)(wei)(wei)下黃庭宮、人(ren)(ren)體的根本、五(wu)臟(zang)的要樞。肺為(wei)(wei)(wei)(wei)(wei)(wei)氣(qi)(qi)(qi)之(zhi)本,開(kai)竅(qiao)于(yu)鼻,布氣(qi)(qi)(qi)于(yu)七竅(qiao),主耳目(mu)聰(cong)明。認(ren)為(wei)(wei)(wei)(wei)(wei)(wei)肺氣(qi)(qi)(qi)起(qi)自三(san)焦,能(neng)調理五(wu)臟(zang)之(zhi)元(yuan)氣(qi)(qi)(qi),人(ren)(ren)若能(neng)把津(jin)(jin)液吞進丹田,那么膚色亮(liang)澤,百脈(mo)通暢,齒堅發(fa)黑,不會衰老(lao)。腎(shen)者(zhe)精之(zhi)處,先天之(zhi)本,元(yuan)氣(qi)(qi)(qi)之(zhi)根,主骨(gu)(gu)。經(jing)中(zhong)認(ren)為(wei)(wei)(wei)(wei)(wei)(wei)腎(shen)主五(wu)臟(zang)六腑、九竊(qie)津(jin)(jin)液之(zhi)相連,開(kai)竅(qiao)于(yu)耳,腎(shen)氣(qi)(qi)(qi)充足,則(ze)耳聰(cong)目(mu)明,筋強骨(gu)(gu)健、百脈(mo)通暢。又(you)腎(shen)藏(zang)精,認(ren)為(wei)(wei)(wei)(wei)(wei)(wei)人(ren)(ren)若止精可長壽(shou)。經(jing)文認(ren)為(wei)(wei)(wei)(wei)(wei)(wei),膽主決斷,為(wei)(wei)(wei)(wei)(wei)(wei)六腑之(zhi)精。人(ren)(ren)若膽、力互用,能(neng)攝虎兵。又(you)認(ren)為(wei)(wei)(wei)(wei)(wei)(wei)膽外(wai)名(ming)于(yu)眉目(mu)之(zhi)間,喜怒皆行此處,憤(fen)則(ze)發(fa)上沖冠。
觀點
《內景(jing)(jing)經(jing)》又吸收(shou)《河上(shang)公老子章句》及《太(tai)平經(jing)》中(zhong)(zhong)“五(wu)臟神(shen)(shen)(shen)(shen)”的(de)觀念(nian),發展為三(san)部(bu)八(ba)景(jing)(jing)二十四神(shen)(shen)(shen)(shen)之說,認為人(ren)體各(ge)部(bu)位(wei)(wei)都有神(shen)(shen)(shen)(shen)靈居住。三(san)部(bu)八(ba)景(jing)(jing)二十四神(shen)(shen)(shen)(shen),是指將(jiang)人(ren)身分(fen)為上(shang)元(yuan)(yuan)(yuan)(yuan)宮(gong)(gong)、中(zhong)(zhong)元(yuan)(yuan)(yuan)(yuan)宮(gong)(gong)、下元(yuan)(yuan)(yuan)(yuan)宮(gong)(gong)三(san)部(bu)分(fen),每部(bu)分(fen)的(de)元(yuan)(yuan)(yuan)(yuan)宮(gong)(gong)都有八(ba)景(jing)(jing)神(shen)(shen)(shen)(shen)鎮守,即上(shang)部(bu)八(ba)景(jing)(jing)神(shen)(shen)(shen)(shen)鎮在人(ren)身上(shang)元(yuan)(yuan)(yuan)(yuan)宮(gong)(gong)中(zhong)(zhong),中(zhong)(zhong)部(bu)八(ba)景(jing)(jing)神(shen)(shen)(shen)(shen)鎮在人(ren)身中(zhong)(zhong)元(yuan)(yuan)(yuan)(yuan)宮(gong)(gong)中(zhong)(zhong),下部(bu)八(ba)景(jing)(jing)神(shen)(shen)(shen)(shen)鎮在下元(yuan)(yuan)(yuan)(yuan)宮(gong)(gong)中(zhong)(zhong)。經(jing)中(zhong)(zhong)認為人(ren)們(men)若能存(cun)思三(san)部(bu)八(ba)景(jing)(jing)二十四神(shen)(shen)(shen)(shen),則三(san)田五(wu)臟的(de)真(zhen)氣調和(he),不會有疾病(bing),甚至能乘云升仙(xian)。值得注意(yi)的(de)是,這些神(shen)(shen)(shen)(shen)的(de)名字(zi)(zi)并非隨(sui)意(yi)起的(de),而是根據人(ren)身各(ge)器官的(de)功能、所(suo)處方位(wei)(wei)以及顏色(se)、狀態等,加(jia)以提煉概括(kuo)成的(de)。如對面部(bu)七(qi)神(shen)(shen)(shen)(shen)的(de)介紹:“發神(shen)(shen)(shen)(shen)蒼華字(zi)(zi)太(tai)元(yuan)(yuan)(yuan)(yuan)”;“腦神(shen)(shen)(shen)(shen)精根字(zi)(zi)泥丸”;“眼神(shen)(shen)(shen)(shen)明上(shang)字(zi)(zi)英玄”;“鼻神(shen)(shen)(shen)(shen)玉(yu)壟字(zi)(zi)靈堅”;“耳神(shen)(shen)(shen)(shen)空閑字(zi)(zi)幽田”;“舌(she)神(shen)(shen)(shen)(shen)通(tong)命(ming)字(zi)(zi)正倫”;“齒神(shen)(shen)(shen)(shen)■峰(feng)字(zi)(zi)羅千”。
這(zhe)些(xie)神(shen)(shen)(shen)名都是(shi)對相應器官(guan)進行形(xing)象的(de)概(gai)括,各具特色。經中認(ren)為,人(ren)(ren)體(ti)正(zheng)是(shi)靠(kao)這(zhe)些(xie)神(shen)(shen)(shen)的(de)主宰(zai),才(cai)是(shi)以維持生(sheng)(sheng)理活動正(zheng)常地(di)進行,才(cai)能(neng)(neng)“形(xing)與(yu)神(shen)(shen)(shen)具”。這(zhe)些(xie)神(shen)(shen)(shen)有(you)別于(yu)超(chao)自然力量(liang)的(de)神(shen)(shen)(shen),而是(shi)主宰(zai)人(ren)(ren)體(ti)生(sheng)(sheng)理活動的(de)“功能(neng)(neng)神(shen)(shen)(shen)”。這(zhe)也反(fan)映(ying)出(chu)古時人(ren)(ren)們對人(ren)(ren)體(ti)器官(guan)功能(neng)(neng)的(de)一些(xie)正(zheng)確認(ren)識,但他(ta)們卻將人(ren)(ren)體(ti)器官(guan)功能(neng)(neng)的(de)主宰(zai)歸結于(yu)神(shen)(shen)(shen),是(shi)明顯(xian)錯誤的(de)。
《內(nei)景(jing)經(jing)》還對《存(cun)(cun)思(si)法》進行(xing)詳細闡述。早(zao)期道(dao)教(jiao)《太平(ping)經(jing)》中(zhong)就有存(cun)(cun)思(si)五臟神(shen)萬(wan)病都(dou)可(ke)消除的(de)說(shuo)(shuo)法,《內(nei)景(jing)經(jing)》繼承這(zhe)一(yi)思(si)想(xiang)并(bing)加以(yi)進一(yi)步發揮(hui)。認為“存(cun)(cun)思(si)百念視(shi)節度”,即要求存(cun)(cun)思(si)身(shen)中(zhong)百神(shen),呼(hu)吸上(shang)(shang)下如一(yi)而除雜念。并(bing)認為“可(ke)用存(cun)(cun)思(si)登(deng)虛(xu)空”,這(zhe)是(shi)把存(cun)(cun)思(si)之法當作學(xue)仙之道(dao)。可(ke)以(yi)說(shuo)(shuo),存(cun)(cun)思(si)是(shi)道(dao)教(jiao)上(shang)(shang)清派典型的(de)修煉(lian)方法,也是(shi)《內(nei)景(jing)經(jing)》的(de)核心(xin)內(nei)容(rong)。所謂存(cun)(cun)思(si)之法,《內(nei)景(jing)經(jing)》中(zhong)包含兩個方面內(nei)容(rong),一(yi)是(shi)指存(cun)(cun)思(si)身(shen)內(nei)諸(zhu)神(shen),另外指存(cun)(cun)思(si)身(shen)外之物。
內容
道(dao)(dao)(dao)教認(ren)為人體多(duo)神(shen)(shen),而以五(wu)臟(zang)(zang)神(shen)(shen)為主,故重視存(cun)思(si)五(wu)臟(zang)(zang)神(shen)(shen)的色、形、氣、服飾、姓名等(deng)(deng)。《內景(jing)經》對于(yu)存(cun)思(si)心(xin)(xin)(xin)、肝、脾、肺(fei)、腎等(deng)(deng)五(wu)臟(zang)(zang)神(shen)(shen),都分別加以論述,其(qi)中對存(cun)思(si)心(xin)(xin)(xin)神(shen)(shen)的論述最多(duo)。如經中述道(dao)(dao)(dao):“心(xin)(xin)(xin)典(dian)一體五(wu)藏(zang)(臟(zang)(zang))王,動靜(jing)念(nian)之(zhi)道(dao)(dao)(dao)德行,清潔善氣自明(ming)光,坐起吾俱共(gong)棟梁,晝日(ri)曜景(jing)暮閉藏(zang),通利華(hua)精調陰陽(yang)。”這是認(ren)為心(xin)(xin)(xin)有神(shen)(shen)靈(ling),且是五(wu)臟(zang)(zang)之(zhi)王,倘若經常存(cun)思(si)心(xin)(xin)(xin)神(shen)(shen),那么(me)陰陽(yang)和順,臟(zang)(zang)腑調勻,均無(wu)疾(ji)病。存(cun)思(si)肝神(shen)(shen):“肝氣郁勃清且長(chang),羅列六府生三(san)光,……五(wu)色云(yun)氣紛青蔥,閉目內眄自相望。”
肝(gan)屬東方木(mu)位(wei),主青,故(gu)肝(gan)氣(qi)旺盛(sheng)清而(er)且長(chang)時,如東方之(zhi)(zhi)(zhi)(zhi)木(mu)主春(chun),肝(gan)為(wei)生氣(qi)之(zhi)(zhi)(zhi)(zhi)本,閉目(mu)(mu)冥想(xiang)生氣(qi)遍照(zhao)體(ti)(ti)內五臟之(zhi)(zhi)(zhi)(zhi)腑,與(yu)臟腑相應(ying),上為(wei)五色云,如日月(yue)星辰光亮明(ming)徹(che),久(jiu)(jiu)久(jiu)(jiu)即可(ke)自己內視臟腑。“內視”是(shi)存(cun)(cun)思(si)法(fa)中一(yi)種重要思(si)想(xiang),就是(shi)指修煉者(zhe)閉目(mu)(mu)存(cun)(cun)思(si),潛神(shen)入定后(hou),內觀形體(ti)(ti),神(shen)氣(qi)充溢(yi)而(er)使體(ti)(ti)內朗然洞(dong)(dong)徹(che)的景象。關于存(cun)(cun)思(si)脾神(shen):“脾長(chang)一(yi)尺掩太倉,中部(bu)(bu)老君治明(ming)堂,……黃衣(yi)紫帶龍虎章,長(chang)精(jing)(jing)益命賴君王,三(san)呼我名神(shen)自通(tong)。”脾居中宮(gong),存(cun)(cun)思(si)脾神(shen),即可(ke)增長(chang)精(jing)(jing)氣(qi),延長(chang)壽(shou)命,心(xin)虛洞(dong)(dong)鑒(jian),神(shen)靈(ling)自通(tong)。關于存(cun)(cun)思(si)肺神(shen):“肺部(bu)(bu)之(zhi)(zhi)(zhi)(zhi)宮(gong)似(si)華蓋,下有(you)童(tong)子坐玉闕。……素錦衣(yi)裳黃云帶,喘息(xi)呼吸體(ti)(ti)不快,急存(cun)(cun)白云和六(liu)氣(qi),神(shen)仙久(jiu)(jiu)視無災害(hai),同之(zhi)(zhi)(zhi)(zhi)不己形不滯。”肺為(wei)金(jin)宮(gong),在五臟之(zhi)(zhi)(zhi)(zhi)上,狀似(si)華蓋。
童(tong)(tong)子(zi)、白云(yun)都是(shi)指肺神。當喘息(xi)不(bu)定呼吸(xi)不(bu)暢、身(shen)體不(bu)快時,就(jiu)趕(gan)緊存思肺神,便能(neng)調和六氣而無災(zai)害,常用此道,可保形體不(bu)枯衰。關于(yu)存思腎(shen)(shen)神:“腎(shen)(shen)部(bu)之(zhi)宮玄(xuan)闕園,中有童(tong)(tong)子(zi)冥上(shang)玄(xuan),……蒼錦云(yun)衣(yi)舞龍幡,……百(bai)病(bing)千(qian)災(zai)急當存,兩部(bu)水(shui)王(wang)對門(men)生(sheng),使人(ren)長生(sheng)■九(jiu)天(tian)。”腎(shen)(shen)為(wei)水(shui)宮。玄(xuan)闕園,喻(yu)指腎(shen)(shen)之(zhi)外形。童(tong)(tong)子(zi)、水(shui)王(wang)都是(shi)指腎(shen)(shen)神。當人(ren)正生(sheng)病(bing)時,就(jiu)應立(li)即(ji)存思腎(shen)(shen)神,這樣便能(neng)逢兇化吉,免除疾病(bing)而能(neng)升(sheng)天(tian)成仙(xian)。
歷史
“三(san)(san)丹(dan)田(tian)(tian)(tian)” 《內景經(jing)》提(ti)出“三(san)(san)丹(dan)田(tian)(tian)(tian)”之(zhi)說(shuo)。關(guan)于(yu)三(san)(san)丹(dan)田(tian)(tian)(tian)之(zhi)名,在此經(jing)之(zhi)前(qian)的(de)早期(qi)道教籍中(zhong)尚未(wei)出現。《太平經(jing)》、《大洞真經(jing)》提(ti)到泥丸、心、臍等與(yu)之(zhi)相關(guan)的(de)名稱(cheng),只有(you)(you)到了《內景經(jing)》才明確提(ti)出“三(san)(san)丹(dan)田(tian)(tian)(tian)”的(de)概念。丹(dan)田(tian)(tian)(tian)有(you)(you)上、中(zhong)、下之(zhi)分,故合作“三(san)(san)田(tian)(tian)(tian)”。每一丹(dan)田(tian)(tian)(tian)中(zhong)各(ge)居著一位(wei)神(shen),故有(you)(you)“三(san)(san)神(shen)”。又因丹(dan)田(tian)(tian)(tian)之(zhi)室,方(fang)圓一寸,故稱(cheng)寸田(tian)(tian)(tian),下面分別簡介三(san)(san)丹(dan)田(tian)(tian)(tian)。
上丹田
眉間內入三寸為(wei)上丹(dan)(dan)田(tian)宮,也(ye)叫泥(ni)丸(wan)(wan)宮。“泥(ni)丸(wan)(wan)百(bai)節皆(jie)有神,……一(yi)面(mian)之(zhi)神宗泥(ni)丸(wan)(wan),泥(ni)丸(wan)(wan)九(jiu)真(zhen)皆(jie)有房,方(fang)圓一(yi)寸處此中,同服紫衣(yi)飛羅(luo)裳(shang),但思一(yi)部壽(shou)無窮(qiong),非各別住俱(ju)腦(nao)中,列位次坐(zuo)向外(wai)方(fang)”,講的是(shi)泥(ni)丸(wan)(wan)宮在一(yi)身之(zhi)首,是(shi)百(bai)神之(zhi)主(zhu),泥(ni)丸(wan)(wan)百(bai)節都有神,它們都受腦(nao)主(zhu)持而排(pai)定坐(zuo)次,泥(ni)丸(wan)(wan)九(jiu)真(zhen)都穿紫衣(yi)羅(luo)裳(shang),人們只要意守上丹(dan)(dan)田(tian),存思九(jiu)真(zhen)神,就可以延壽(shou)不老。
中丹田
就(jiu)是(shi)指(zhi)心,又叫絳宮。經(jing)(jing)中述道:“六腑(fu)(fu)五(wu)臟神體精,皆在(zai)心內運天經(jing)(jing),晝夜存之自(zi)長(chang)生”講的是(shi),六腑(fu)(fu)五(wu)臟息息相關,共(gong)同(tong)維持人(ren)體正常運轉,它們各有(you)所(suo)轄,有(you)不同(tong)的運作方式,但都受(shou)心主(zhu)宰,故心存則五(wu)臟六腑(fu)(fu)聽令而(er)正常運行。人(ren)們若意(yi)守中丹田,存思(si)不舍,自(zi)會(hui)長(chang)生。
下丹田
又叫氣(qi)(qi)海、精門、名(ming)關元(yuan)、命(ming)(ming)門等,在臍下(xia)(xia)三寸處。經中講述下(xia)(xia)丹(dan)田(tian)(tian)的(de)重要性:“或精或胎別執方,核孩合延生華芒(mang)。”道經認為下(xia)(xia)丹(dan)田(tian)(tian)是(shi)人命(ming)(ming)的(de)根基、陰(yin)陽的(de)門戶(hu)、五氣(qi)(qi)的(de)本元(yuan);是(shi)男(nan)子(zi)藏精、女子(zi)藏胎之(zhi)處,內(nei)有真神赤(chi)子(zi)居住(zhu),故稱下(xia)(xia)丹(dan)田(tian)(tian)為“命(ming)(ming)門”、“生門”或“生宮(gong)”。“核孩”,指宮(gong)中的(de)陰(yin)陽神名(ming),也叫“伯桃”,字“合延”。人們若意守下(xia)(xia)丹(dan)田(tian)(tian),存思陰(yin)陽之(zhi)神,則陰(yin)陽之(zhi)氣(qi)(qi)不(bu)衰(shuai),生命(ming)(ming)不(bu)枯。
三黃庭
與三丹田相對應(ying),《內景(jing)經》還提出三黃(huang)(huang)(huang)庭(ting)之(zhi)說(shuo)。上黃(huang)(huang)(huang)庭(ting)宮在(zai)腦中(zhong),與上丹田相應(ying);中(zhong)黃(huang)(huang)(huang)庭(ting)宮也與中(zhong)丹田一致(zhi),都在(zai)心中(zhong);只(zhi)是下(xia)黃(huang)(huang)(huang)庭(ting)宮在(zai)脾中(zhong),與下(xia)丹田不一致(zhi)。總而言之(zhi),《內景(jing)經》就(jiu)是以(yi)三丹田和三黃(huang)(huang)(huang)庭(ting)為樞紐,注重存思三部八景(jing)二十(shi)四真(zhen)神(shen),強調(diao)積累精氣作為長生要訣,即(ji)“仙人(ren)道士非有神(shen),積精累氣以(yi)為真(zhen)”。
外景經
內(nei)容(rong)以七言(yan)韻(yun)文的形式,敘寫修(xiu)煉(lian)存思(si)法(fa)的要訣(jue),但文風略有不同(tong)。語(yu)言(yan)要簡明(ming)平易些,語(yu)詞清顯,意(yi)義通(tong)暢。《外景(jing)經(jing)(jing)》原不分章,務成子(zi)注本分為上、中、下三部,至于與(yu)《內(nei)景(jing)經(jing)(jing)》內(nei)容(rong)相同(tong)的就(jiu)不再介(jie)紹(shao),下面(mian)就(jiu)與(yu)《內(nei)景(jing)經(jing)(jing)》不同(tong)而較(jiao)重(zhong)要的幾(ji)個方面(mian)的內(nei)容(rong)加以介(jie)紹(shao)。
一(yi)是關于(yu)吐納(na)行(xing)氣(qi)(qi)(qi)的方法。強(qiang)調(diao)這(zhe)方面的內(nei)容,如(ru)(ru)“象龜引氣(qi)(qi)(qi)至(zhi)靈根”,“呼(hu)吸廬間入丹(dan)田”,講的是人(ren)應當效(xiao)法長壽之龜,引氣(qi)(qi)(qi)到丹(dan)田,以保持(chi)體(ti)內(nei)元氣(qi)(qi)(qi)。又(you)如(ru)(ru):“人(ren)盡食(shi)(shi)谷與五味(wei)(wei),獨食(shi)(shi)太和陰陽氣(qi)(qi)(qi)”,“呼(hu)吸廬間以自償,子保完堅身受(shou)慶”,講的是常人(ren)都吃五谷,品(pin)五味(wei)(wei),而修煉黃(huang)庭經(jing)(jing)者的形(xing)狀只食(shi)(shi)太和陰陽氣(qi)(qi)(qi),以充實體(ti)內(nei)元氣(qi)(qi)(qi),經(jing)(jing)常這(zhe)樣做,就會使元氣(qi)(qi)(qi)充足(zu),神氣(qi)(qi)(qi)合一(yi)身體(ti)健康無損。
二(er)是(shi)關(guan)于咽津(jin)和(he)寶(bao)精(jing)(jing)(jing)、固精(jing)(jing)(jing)的問題(ti)。道(dao)教常稱津(jin)液(ye)(ye)為玉(yu)液(ye)(ye)、玉(yu)漿、醴(li)泉、靈液(ye)(ye)等,認(ren)為此液(ye)(ye)由煉(lian)(lian)氣而產(chan)生,是(shi)五臟之(zhi)精(jing)(jing)(jing)華,甜美清(qing)香。若人們勤加修煉(lian)(lian),漱津(jin)咽液(ye)(ye),那么就以(yi)(yi)去病防病,強(qiang)(qiang)健身體。《外景(jing)經(jing)》很重(zhong)視(shi)津(jin)液(ye)(ye)的作用,如(ru)(ru)“玉(yu)池(chi)清(qing)水灌(guan)靈根,審能修之(zhi)可(ke)長(chang)存(cun)”,“玉(yu)池(chi)清(qing)水上(shang)生肥(fei),靈根堅固老不衰”,“津(jin)液(ye)(ye)醴(li)泉通六腑,隨(sui)鼻(bi)上(shang)下開(kai)兩耳,窺視(shi)天地存(cun)童子(zi),調(diao)(diao)和(he)精(jing)(jing)(jing)華治發齒(chi),顏色光澤不復(fu)白”,可(ke)見經(jing)常叩齒(chi)咽津(jin),可(ke)使齒(chi)堅發亮,童顏常駐,其妙無窮。歷(li)來(lai)道(dao)經(jing)甚重(zhong)視(shi)寶(bao)精(jing)(jing)(jing)、固精(jing)(jing)(jing)的問題(ti),《太平(ping)經(jing)》主(zhu)張“人欲壽,當愛氣尊神重(zhong)精(jing)(jing)(jing)”,《內景(jing)經(jing)》也強(qiang)(qiang)調(diao)(diao)說:“急守精(jing)(jing)(jing)室勿妄泄(xie),閉而寶(bao)之(zhi)可(ke)長(chang)活。”《外景(jing)經(jing)》也強(qiang)(qiang)調(diao)(diao)固精(jing)(jing)(jing)、寶(bao)精(jing)(jing)(jing)的意(yi)義,如(ru)(ru)“長(chang)生要(yao)慎(shen)房中急,棄捐淫俗專子(zi)精(jing)(jing)(jing)……閉子(zi)精(jing)(jing)(jing)門可(ke)長(chang)活”,“急固子(zi)精(jing)(jing)(jing)以(yi)(yi)自持,……精(jing)(jing)(jing)神還歸老復(fu)壯”。
三是恬(tian)淡無(wu)欲(yu)的(de)思想(xiang)。《外景經(jing)》反復強(qiang)調這(zhe)(zhe)種思想(xiang),并在數(shu)處加(jia)以闡述(shu):“物(wu)有(you)自(zi)然(ran)道(dao)不(bu)煩,重(zhong)拱無(wu)為身(shen)體安(an),虛無(wu)之(zhi)居在幃間,寂寞(mo)廓(kuo)然(ran)口(kou)不(bu)言(yan)”,“扶養(yang)性命守虛無(wu),恬(tian)淡自(zi)樂(le)何思虛”,“近存子身(shen)還自(zi)守,清靜無(wu)為神留止”,“恬(tian)淡無(wu)欲(yu)養(yang)華莖,服食玄(xuan)氣可遂生”等等,這(zhe)(zhe)些都強(qiang)調修(xiu)煉者要恬(tian)淡無(wu)欲(yu),清靜無(wu)為、虛靜自(zi)守。這(zhe)(zhe)些思想(xiang)是對以老莊(zhuang)為代表的(de)道(dao)家哲學思想(xiang)加(jia)以繼承,并有(you)所發展,運用于存思修(xiu)煉中(zhong)。
內景經
《內(nei)景經(jing)》在改寫《外景經(jing)》的(de)(de)內(nei)容上,除(chu)了(le)主(zhu)要(yao)講(jiang)存(cun)思(si)身內(nei)之神(shen)以外,還講(jiang)到存(cun)思(si)身外之物,即存(cun)思(si)日(ri)月(yue)(yue)(yue)星(xing)辰。大致過程是:調整體內(nei)元氣,使與所攝取的(de)(de)日(ri)月(yue)(yue)(yue)星(xing)辰的(de)(de)外氣相(xiang)結合。經(jing)中數處講(jiang)到此法,“出(chu)日(ri)入月(yue)(yue)(yue)呼(hu)吸存(cun)”,“高(gao)奔日(ri)月(yue)(yue)(yue)吾(wu)上道(dao),郁儀結■善相(xiang)保(bao),乃(nai)見玉清虛無老,可以回(hui)顏填(tian)血腦。”存(cun)思(si)日(ri)月(yue)(yue)(yue)星(xing)辰,便有相(xiang)應的(de)(de)仙人相(xiang)保(bao),就(jiu)可以返還章顏,讓精氣充沛血脈腦際。
無論是存(cun)(cun)思(si)(si)身(shen)(shen)內(nei)(nei)諸(zhu)神,還是存(cun)(cun)思(si)(si)身(shen)(shen)外日月星辰,《內(nei)(nei)景經(jing)》強(qiang)調(diao)修(xiu)煉存(cun)(cun)思(si)(si)之(zhi)法必須精誠苦修(xiu),“至道不(bu)煩(fan)決存(cun)(cun)真”,“能(neng)存(cun)(cun)玄真萬事畢(bi),一(yi)身(shen)(shen)精神不(bu)可(ke)(ke)失(shi)”,“晝夜(ye)七日思(si)(si)勿(wu)眠,子能(neng)行(xing)此(ci)可(ke)(ke)長存(cun)(cun),積功成煉非(fei)自然(ran),是由(you)精誠亦由(you)專”,這(zhe)些(xie)都強(qiang)調(diao)修(xiu)煉要(yao)專心一(yi)臻致(zhi)(zhi)、矢志不(bu)移,也只有如此(ci),才能(neng)得以登(deng)仙入道。以上大致(zhi)(zhi)介紹了《內(nei)(nei)景經(jing)》的主(zhu)要(yao)內(nei)(nei)容。
麻姑仙境之“南岳夫(fu)人(ren)”魏華(hua)(hua)存侍(shi)女一瞥魏華(hua)(hua)存(Wei Huacun)
魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)(cun)(cun)(251~334) 女,字賢(xian)安,任城(今山東濟寧市(shi))人,西晉(jin)司徒文康公魏(wei)(wei)(wei)(wei)舒之女。幼(you)而好道(dao),常服(fu)氣辟谷,攝生(sheng)修靜,志慕神仙。24歲適南(nan)(nan)(nan)陽(yang)掾(yuan)劉(liu)文,生(sheng)二(er)子劉(liu)璞(pu)、劉(liu)瑕。其(qi)心期幽(you)隱,更求神書秘籍,齋于別(bie)寢,謹(jin)修道(dao)法。西晉(jin)建興五年(nian)(nian)(nian)(318)夏天,來到南(nan)(nan)(nan)岳(yue)(yue)衡山集賢(xian)峰下紫虛(xu)閣修道(dao),凡16年(nian)(nian)(nian),為湖南(nan)(nan)(nan)最早的(de)傳播道(dao)教者。道(dao)家之《元(yuan)(yuan)(yuan)始(shi)大(da)洞(dong)真(zhen)經(jing)》三卷(juan)(juan)、《元(yuan)(yuan)(yuan)始(shi)大(da)洞(dong)玉經(jing)疏要十二(er)義》一卷(juan)(juan)、《大(da)洞(dong)玉經(jing)壇儀》一卷(juan)(juan)和《總論》一卷(juan)(juan),均屬魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)(cun)(cun)所(suo)疏義。東晉(jin)咸和九(jiu)年(nian)(nian)(nian)(334),在(zai)黃庭(ting)(ting)(ting)觀(guan)側的(de)一塊大(da)石頭(tou)上(shang)白日飛升,其(qi)石尚(shang)在(zai),稱(cheng)(cheng)(cheng)“飛升石”。歷代(dai)南(nan)(nan)(nan)岳(yue)(yue)志和衡陽(yang)地方志都(dou)對魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)(cun)(cun)的(de)事跡有(you)所(suo)記(ji)載,陶弘(hong)景(jing)著(zhu)《真(zhen)浩》中稱(cheng)(cheng)(cheng)魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)(cun)(cun)為“魏(wei)(wei)(wei)(wei)夫(fu)人”,后(hou)世習慣(guan)稱(cheng)(cheng)(cheng)魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)(cun)(cun)為“南(nan)(nan)(nan)岳(yue)(yue)夫(fu)人”。李白《送女道(dao)士褚三清(qing)往南(nan)(nan)(nan)岳(yue)(yue)詩》中有(you)“倦(juan)尋向南(nan)(nan)(nan)岳(yue)(yue),應見魏(wei)(wei)(wei)(wei)夫(fu)人”句,杜甫《望岳(yue)(yue)》中亦(yi)有(you)“恭(gong)聞魏(wei)(wei)(wei)(wei)夫(fu)人,群仙夾翱翔”句。宋仁宗(zong)賜魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)(cun)(cun)“紫虛(xu)元(yuan)(yuan)(yuan)君”稱(cheng)(cheng)(cheng)號,故又稱(cheng)(cheng)(cheng)魏(wei)(wei)(wei)(wei)元(yuan)(yuan)(yuan)君。宋哲宗(zong)封為“高元(yuan)(yuan)(yuan)宸照紫虛(xu)元(yuan)(yuan)(yuan)道(dao)真(zhen)君”。她還擅長(chang)書法,黃庭(ting)(ting)(ting)觀(guan)墻壁(bi)上(shang)刻(ke)有(you)其(qi)親筆所(suo)書《上(shang)清(qing)黃庭(ting)(ting)(ting)內(nei)(nei)景(jing)經(jing)》。《黃庭(ting)(ting)(ting)經(jing)》為道(dao)教修持內(nei)(nei)丹的(de)重(zhong)要經(jing)典之一,在(zai)中國(guo)道(dao)教史上(shang)有(you)極其(qi)重(zhong)要的(de)地位(wei),直接促成了中國(guo)道(dao)教上(shang)清(qing)派的(de)產生(sheng)。
但(dan)據(ju)現(xian)代道學者考證,此(ci)經(jing)初(chu)作(zuo)乃出自男(nan)仙之筆,早在(zai)漢武(wu)帝之前(qian),黃庭(ting)經(jing)已經(jing)流世,只是不為人所知(zhi)。
概述
《黃庭(ting)經(jing)》中(zhong)(zhong)的(de)(de)存(cun)思法(fa),是古(gu)代道(dao)(dao)教(jiao)(jiao)(jiao)推行(xing)(xing)的(de)(de)主要(yao)修(xiu)煉方法(fa)之(zhi)(zhi)(zhi)一,由于注(zhu)重意念,靜思默(mo)想,簡便易(yi)行(xing)(xing),很(hen)適合士(shi)大(da)夫(fu)的(de)(de)口胃,故(gu)東晉(jin)以(yi)(yi)來(lai),在(zai)社會上廣(guang)為(wei)流(liu)傳。《黃庭(ting)經(jing)》所(suo)述的(de)(de)一些內(nei)(nei)修(xiu)養生之(zhi)(zhi)(zhi)術(shu),與《周(zhou)易(yi)參同(tong)契》的(de)(de)煉丹(dan)之(zhi)(zhi)(zhi)道(dao)(dao)相結合,在(zai)唐(tang)宋時期流(liu)變為(wei)內(nei)(nei)丹(dan)道(dao)(dao),成為(wei)中(zhong)(zhong)唐(tang)以(yi)(yi)后道(dao)(dao)教(jiao)(jiao)(jiao)煉丹(dan)養生方術(shu)的(de)(de)主流(liu),所(suo)以(yi)(yi)《黃庭(ting)經(jing)》與《周(zhou)易(yi)參同(tong)契》都對后代道(dao)(dao)教(jiao)(jiao)(jiao)產生重要(yao)影響。不(bu)過,中(zhong)(zhong)唐(tang)以(yi)(yi)后道(dao)(dao)教(jiao)(jiao)(jiao)傳播(bo)《黃庭(ting)經(jing)》與晉(jin)南(nan)北朝(chao)大(da)不(bu)相同(tong),晉(jin)南(nan)北朝(chao)重默(mo)誦,中(zhong)(zhong)唐(tang)以(yi)(yi)后則不(bu)斷有人(ren)為(wei)之(zhi)(zhi)(zhi)作注(zhu),加以(yi)(yi)詮釋。
注家(jia)略可分為(wei)兩(liang)(liang)類(lei),一(yi)(yi)(yi)類(lei)注重臟腑的(de)性狀(zhuang)、功能及調護方法,以生(sheng)理結構和醫藥知識(shi)為(wei)主。如晚唐胡?《黃(huang)庭(ting)(ting)內(nei)(nei)景經(jing)五臟六腑補(bu)瀉(xie)圖》;絕大(da)多數注家(jia)屬于另(ling)一(yi)(yi)(yi)類(lei),以內(nei)(nei)修術或內(nei)(nei)丹道(dao)(dao)來解釋(shi)《黃(huang)庭(ting)(ting)經(jing)》,如歐陽(yang)修、白履忠等(deng)。此外,有不(bu)少文士也甚喜歡該(gai)經(jing),如晉代的(de)王羲之(zhi)給道(dao)(dao)士書寫《內(nei)(nei)景經(jing)》,而且仿其句式作辭贊,陸游更有詩(shi)句贊道(dao)(dao):“白頭(tou)始悟頤生(sheng)妙(miao),盡在(zai)(zai)《黃(huang)庭(ting)(ting)》兩(liang)(liang)卷中。”《黃(huang)庭(ting)(ting)經(jing)》在(zai)(zai)歷史(shi)上先(xian)后被(bei)禁過兩(liang)(liang)次,第一(yi)(yi)(yi)次是(shi)在(zai)(zai)北周武帝并(bing)禁佛道(dao)(dao)時受劫難。從內(nei)(nei)容上講(jiang),《黃(huang)庭(ting)(ting)經(jing)》已完(wan)(wan)全排除了早期(qi)道(dao)(dao)書中反映民眾愿望和要求的(de)政治思想,主要講(jiang)長(chang)生(sheng)久(jiu)視之(zhi)道(dao)(dao),按理不(bu)會(hui)觸犯統治階(jie)級(ji)利(li)益,也不(bu)會(hui)帶來消極的(de)社(she)會(hui)影響,故它完(wan)(wan)全是(shi)公元六世紀那(nei)場大(da)辯論后佛道(dao)(dao)兩(liang)(liang)教受禁的(de)犧牲品。《黃(huang)庭(ting)(ting)經(jing)》在(zai)(zai)元代又(you)一(yi)(yi)(yi)次被(bei)禁。
多種版本
現傳《黃庭(ting)經》有(you)內景、外(wai)(wai)景、中(zhong)(zhong)景三種。一般(ban)認為(wei)(wei)中(zhong)(zhong)景經出世較(jiao)晚,故(gu)通常所說(shuo)《黃庭(ting)經》未(wei)包(bao)括《中(zhong)(zhong)景經》在內據《內景經》卷(juan)上(shang)梁丘子注說(shuo),黃為(wei)(wei)中(zhong)(zhong)央之色,庭(ting)為(wei)(wei)四方之中(zhong)(zhong),外(wai)(wai)指(zhi)天(tian)中(zhong)(zhong)地中(zhong)(zhong)人中(zhong)(zhong),內指(zhi)腦(nao)中(zhong)(zhong)心(xin)中(zhong)(zhong)脾中(zhong)(zhong),故(gu)稱(cheng)「黃庭(ting)」。心(xin)居身內,存觀一體的(de)象色,故(gu)稱(cheng)內景。所謂(wei)黃庭(ting)之景,實指(zhi)道教(jiao)修煉時產生的(de)景象。
《外景》與《內景》先(xian)後出現於兩晉(jin),據稱由晉(jin)代(dai)魏華(hua)存夫人(ren)所(suo)傳。《黃(huang)庭經》以(yi)七言(yan)歌訣形式描述道(dao)(dao)(dao)教(jiao)(jiao)的(de)修煉與養生學說(shuo),是(shi)道(dao)(dao)(dao)教(jiao)(jiao)思想與古(gu)醫學結合的(de)修真書。《黃(huang)庭經》為(wei)道(dao)(dao)(dao)教(jiao)(jiao)茅山(shan)宗(zong)的(de)主要(yao)經典,在道(dao)(dao)(dao)教(jiao)(jiao)中十分盛行(xing),後成為(wei)全真道(dao)(dao)(dao)功課(ke)之(zhi)一。它(ta)為(wei)現代(dai)養生學提供了重要(yao)考價值。收入《正統(tong)道(dao)(dao)(dao)藏(zang)》洞(dong)玄(xuan)部(bu)本文類(lei)。