《太平經》主要采用(yong)的是問答(da)體,即真人(弟子)問,神人(天師)答(da)。《太平經》的基本內容(rong),《后漢書(shu)·襄楷傳(chuan)(chuan)》中說是:“專(zhuan)以(yi)奉天地(di)、順五行為本,亦(yi)不、有興(xing)國(guo)(guo)文(wen)嗣災害術。“范曄說是:“以(yi)陰陽(yang)五行為宗,而(er)多雜語(yu)。”《神仙傳(chuan)(chuan)》說是:“專(zhuan)論陰陽(yang)、否泰、災眚之事,有天道(dao),有地(di)道(dao),有人道(dao),云治國(guo)(guo)者(zhe)用(yong)之,可以(yi)長(chang)生,此其(qi)旨(zhi)也。”
《太平(ping)經》的(de)(de)(de)(de)(de)(de)經義,大致可(ke)分為四(si)(si)個方(fang)(fang)面:一(yi)(yi)是構(gou)筑(zhu)了(le)早期道(dao)(dao)教的(de)(de)(de)(de)(de)(de)神(shen)學思(si)(si)想及體(ti)系,提(ti)(ti)(ti)出(chu)(chu)了(le)神(shen)仙(xian)不死、身中(zhong)神(shen)、求(qiu)(qiu)長生(sheng)等(deng)(deng)(deng)觀念,最(zui)(zui)高神(shen)名太平(ping)金闕(que)(que)帝(di)晨后(hou)(hou)圣帝(di)君(jun)號太平(ping)真正太一(yi)(yi)妙氣(qi)皇天(tian)(tian)上(shang)(shang)清金闕(que)(que)后(hou)(hou)圣九玄(xuan)帝(di)君(jun),亦稱大太平(ping)君(jun)(實即(ji)老子),又有(you)(you)(you)一(yi)(yi)師(shi)四(si)(si)輔,即(ji)太師(shi)彭君(jun),上(shang)(shang)相(xiang)方(fang)(fang)諸宮(gong)青童(tong)君(jun),上(shang)(shang)保太丹(dan)宮(gong)南極元(yuan)君(jun),上(shang)(shang)傅白山宮(gong)太素真君(jun)和(he)上(shang)(shang)宰西城宮(gong)總(zong)真王(wang)君(jun)。其(qi)余(yu)公卿(qing)有(you)(you)(you)司仙(xian)真圣品大夫官(guan)等(deng)(deng)(deng)361人(ren)(ren)(ren);從屬(shu)3萬6千人(ren)(ren)(ren),部領36萬,人(ren)(ren)(ren)民則(ze)(ze)十百千萬億(yi)倍等(deng)(deng)(deng)等(deng)(deng)(deng)。二是為帝(di)王(wang)治太平(ping)提(ti)(ti)(ti)出(chu)(chu)的(de)(de)(de)(de)(de)(de)一(yi)(yi)套統治術(shu),占(zhan)全書(shu)的(de)(de)(de)(de)(de)(de)主(zhu)要(yao)(yao)(yao)部分,以(yi)陰陽五(wu)行學說(shuo)為理論基礎,以(yi)“無(wu)為而(er)(er)無(wu)不為”的(de)(de)(de)(de)(de)(de)黃(huang)老學說(shuo)為治國方(fang)(fang)針。認(ren)(ren)為天(tian)(tian)人(ren)(ren)(ren)一(yi)(yi)體(ti),人(ren)(ren)(ren)的(de)(de)(de)(de)(de)(de)一(yi)(yi)切能(neng)夠影響天(tian)(tian)道(dao)(dao),人(ren)(ren)(ren)治不得,天(tian)(tian)必降(jiang)以(yi)災(zai)禍,小則(ze)(ze)損傷疾病(bing),大則(ze)(ze)滅國亡家,均與治道(dao)(dao)有(you)(you)(you)關(guan)。并且(qie)提(ti)(ti)(ti)倡(chang)儒家的(de)(de)(de)(de)(de)(de)倫理道(dao)(dao)德(de),表示對(dui)明君(jun)清官(guan)的(de)(de)(de)(de)(de)(de)擁護(hu)和(he)向(xiang)往。還(huan)(huan)(huan)以(yi)神(shen)的(de)(de)(de)(de)(de)(de)權威,勸(quan)誡和(he)警告昏君(jun)和(he)貪官(guan)污(wu)吏,譴責他們的(de)(de)(de)(de)(de)(de)貪婪,不勞而(er)(er)獲和(he)殘暴(bao)。要(yao)(yao)(yao)求(qiu)(qiu)平(ping)等(deng)(deng)(deng),反對(dui)過(guo)(guo)(guo)(guo)度剝削,提(ti)(ti)(ti)出(chu)(chu)一(yi)(yi)種(zhong)以(yi)建立人(ren)(ren)(ren)人(ren)(ren)(ren)勞動(dong)(dong)、周濟貧窮(qiong)的(de)(de)(de)(de)(de)(de)平(ping)等(deng)(deng)(deng)社會為目標的(de)(de)(de)(de)(de)(de)太平(ping)思(si)(si)想。在(zai)一(yi)(yi)些篇章(zhang)晨,還(huan)(huan)(huan)提(ti)(ti)(ti)出(chu)(chu)保護(hu)山林和(he)土地(di)等(deng)(deng)(deng)利于(yu)農業(ye)生(sheng)產的(de)(de)(de)(de)(de)(de)主(zhu)張。三是關(guan)于(yu)教徒的(de)(de)(de)(de)(de)(de)修養方(fang)(fang)法,其(qi)中(zhong)主(zhu)要(yao)(yao)(yao)的(de)(de)(de)(de)(de)(de)就是守一(yi)(yi)之(zhi)道(dao)(dao),認(ren)(ren)為守一(yi)(yi)既久,可(ke)使形化為神(shen)。并提(ti)(ti)(ti)出(chu)(chu)了(le)辟谷、食氣(qi)、服藥、養性、返神(shen)、房中(zhong)、針灸、占(zhan)卜、堪輿、禁忌等(deng)(deng)(deng)諸般(ban)方(fang)(fang)術(shu)。書(shu)中(zhong)還(huan)(huan)(huan)有(you)(you)(you)豐富的(de)(de)(de)(de)(de)(de)中(zhong)醫中(zhong)藥知識,可(ke)補《黃(huang)帝(di)內經》之(zhi)不足。同時,還(huan)(huan)(huan)重視符咒,宣說(shuo)服符誦咒能(neng)夠驅邪求(qiu)(qiu)福、治病(bing)長生(sheng),要(yao)(yao)(yao)求(qiu)(qiu)信徒進行齋戒(jie)、首(shou)過(guo)(guo)(guo)(guo)、祈禳、叩拜及育經等(deng)(deng)(deng)活動(dong)(dong)。四(si)(si)是書(shu)中(zhong)包括有(you)(you)(you)濃重的(de)(de)(de)(de)(de)(de)勸(quan)善(shan)思(si)(si)想,提(ti)(ti)(ti)出(chu)(chu)了(le)“承負”的(de)(de)(de)(de)(de)(de)善(shan)惡觀,認(ren)(ren)為先人(ren)(ren)(ren)犯(fan)有(you)(you)(you)過(guo)(guo)(guo)(guo)失,積累日多,由后(hou)(hou)輩子孫負其(qi)過(guo)(guo)(guo)(guo),前人(ren)(ren)(ren)為“承”,后(hou)(hou)人(ren)(ren)(ren)為“負”。如果為善(shan),則(ze)(ze)前人(ren)(ren)(ren)積福,后(hou)(hou)人(ren)(ren)(ren)受蔭。這是對(dui)“一(yi)(yi)家三代(dai)”的(de)(de)(de)(de)(de)(de)禍福根源(yuan)而(er)(er)言,與佛教的(de)(de)(de)(de)(de)(de)“三世因果”并不相(xiang)同。而(er)(er)且(qie)推而(er)(er)廣之(zhi),認(ren)(ren)為天(tian)(tian)地(di)人(ren)(ren)(ren)三統共(gong)生(sheng),如果人(ren)(ren)(ren)類作(zuo)惡太多,則(ze)(ze)天(tian)(tian)地(di)必降(jiang)災(zai)異,殃及后(hou)(hou)人(ren)(ren)(ren)。正是因為有(you)(you)(you)這種(zhong)天(tian)(tian)道(dao)(dao)所決定的(de)(de)(de)(de)(de)(de)承負,因此勸(quan)人(ren)(ren)(ren)為后(hou)(hou)巨子孫著想而(er)(er)行善(shan)積德(de),并方(fang)(fang)信修正道(dao)(dao),可(ke)以(yi)斷(duan)除承負而(er)(er)度成仙(xian)。總(zong)的(de)(de)(de)(de)(de)(de)來說(shuo),《太平(ping)經》包容了(le)古代(dai)道(dao)(dao)家、方(fang)(fang)仙(xian)道(dao)(dao)、黃(huang)老道(dao)(dao)思(si)(si)想,是這些學術(shu)思(si)(si)想向(xiang)宗(zong)教信仰(yang)轉化的(de)(de)(de)(de)(de)(de)產物,也是道(dao)(dao)教教團最(zui)(zui)初(chu)醞釀和(he)形成過(guo)(guo)(guo)(guo)程中(zhong)的(de)(de)(de)(de)(de)(de)一(yi)(yi)部宣言書(shu)。
《太平(ping)經(jing)(jing)》面世的(de)背景,與東漢時(shi)期道(dao)教發展有(you)(you)關。因有(you)(you)疫(yi)病(bing)(bing)流行,當時(shi)社會上(shang)出現了(le)一(yi)(yi)批以“符作造(zao)書”、“符水(shui)咒說以療病(bing)(bing)”、“教病(bing)(bing)人(ren)(ren)(ren)叩頭思過(guo)”等方法感召(zhao)民眾(zhong)的(de)巫(wu)覡方士,他們組(zu)成(cheng)(cheng)教團,并開始制定經(jing)(jing)典文獻,以作為信仰者的(de)規矩。這類(lei)經(jing)(jing)典文獻包(bao)括《老(lao)子想(xiang)爾注》、《周易(yi)參(can)同(tong)契》、《千二(er)百(bai)官儀》及《太平(ping)經(jing)(jing)》等。《太平(ping)經(jing)(jing)》撰于2世紀(ji)前期,相(xiang)傳(chuan)神人(ren)(ren)(ren)帛和傳(chuan)授經(jing)(jing)書二(er)卷給北海人(ren)(ren)(ren)于吉,于吉擴寫成(cheng)(cheng)《太平(ping)經(jing)(jing)》,共170卷。但據內(nei)容看,《太平(ping)經(jing)(jing)》并非出于一(yi)(yi)時(shi)一(yi)(yi)人(ren)(ren)(ren)之(zhi)手。書中(zhong)“真人(ren)(ren)(ren)”和“天(tian)(tian)師”互相(xiang)問答,匯集《太平(ping)經(jing)(jing)》的(de)人(ren)(ren)(ren),應是(shi)真人(ren)(ren)(ren)或其傳(chuan)人(ren)(ren)(ren),把(ba)天(tian)(tian)師所(suo)授的(de)道(dao)書,連(lian)同(tong)問答記錄(lu)編(bian)集成(cheng)(cheng)書。白話文有(you)(you)《太平(ping)經(jing)(jing)全譯》、《太平(ping)經(jing)(jing)注譯》。
于吉(?-公元200年,有(you)的史書作(zuo)(zuo)“干(gan)吉”),東漢道(dao)士(shi),瑯(lang)琊(今青島市黃島區)人,傳說是道(dao)教(jiao)典籍(ji)《太(tai)(tai)平(ping)清領(ling)書》的作(zuo)(zuo)者。相(xiang)傳曾(ceng)在(zai)曲(qu)陽泉水上得神書,衍成一(yi)百(bai)七(qi)十卷,名(ming)《太(tai)(tai)平(ping)青領(ling)書》(即(ji)《太(tai)(tai)平(ping)經》)。又傳曾(ceng)往來江東吳(今江蘇吳縣)、會(hui)(今浙江紹興)一(yi)帶作(zuo)(zuo)符(fu)水為人治病,當(dang)地人多(duo)信而(er)事之,為孫策所忌殺。
醫世思想
病癥觀
《太平經》一書以“太平”為(wei)題(ti),追求天地人(ren)的(de)(de)時空動態和(he)諧之(zhi)(zhi)美,具(ju)(ju)體言(yan)之(zhi)(zhi)就是“太平之(zhi)(zhi)氣”。在醫學(xue)的(de)(de)思(si)維方(fang)式之(zhi)(zhi)下(xia),《太平經》將(jiang)天下(xia)不(bu)得太平之(zhi)(zhi)氣的(de)(de)狀態稱之(zhi)(zhi)為(wei)“病”,這種天地人(ren)之(zhi)(zhi)“病”又(you)具(ju)(ju)體表現人(ren)之(zhi)(zhi)病與天地之(zhi)(zhi)病兩種,如人(ren)的(de)(de)臟(zang)腑(fu)受(shou)損、精神不(bu)調(diao)、言(yan)行失當、病蟲害、風不(bu)調(diao)、雨(yu)不(bu)順等(deng)。依“醫世”思(si)想病理觀來(lai)看,天地病與人(ren)病的(de)(de)關系其實(shi)是一種病。
天下的人生病,其癥候表現為(wei):“疾病連年,不(bu)(bu)離枕席,醫所(suo)不(bu)(bu)愈,結氣不(bu)(bu)解(jie)。計(ji)念(nian)之(zhi),日夜(ye)羸劣(lie),飯食復少,不(bu)(bu)能消盡谷(gu),五藏不(bu)(bu)安,脾(pi)為(wei)不(bu)(bu)磨。是正(zheng)在不(bu)(bu)全之(zhi)部短(duan)氣,飯食不(bu)(bu)下。家(jia)室視之(zhi),名為(wei)難活。”
不守道德、違背忠(zhong)孝(xiao)仁義也會病:“得(de)善應善,善自相稱(cheng)舉,得(de)惡(e)應惡(e),惡(e)自相從。皆有(you)根本,上(shang)下周遍(bian)。”天(tian)(tian)下無病的(de)狀(zhuang)態(tai)就是天(tian)(tian)地(di)(di)、陰(yin)陽(yang)、日月、星辰(chen)、萬(wan)物、人(ren)民都能夠“各居(ju)其所”、交互(hu)而不互(hu)擾。在《太平經》中把這種天(tian)(tian)下能夠安平無病、陰(yin)陽(yang)相得(de)、天(tian)(tian)地(di)(di)人(ren)和諧交互(hu)的(de)中和“無病”的(de)狀(zhuang)態(tai)稱(cheng)為“天(tian)(tian)地(di)(di)中和之心(xin)”“天(tian)(tian)心(xin)地(di)(di)意(yi)”“天(tian)(tian)地(di)(di)意(yi)”“天(tian)(tian)地(di)(di)人(ren)和悅”。
病理觀
探究人(ren)為何會生病(bing)(bing),根本原因(yin)仍在于精神(shen)外散不(bu)能內(nei)守,導致陰陽失調,缺(que)失中和(he)。人(ren)病(bing)(bing)和(he)天地(di)病(bing)(bing)均是天地(di)之氣的(de)不(bu)調所致,人(ren)的(de)病(bing)(bing)氣會影響天地(di),天地(di)不(bu)調和(he)的(de)病(bing)(bing)氣也會影響人(ren);人(ren)病(bing)(bing)得(de)治(zhi)則天地(di)病(bing)(bing)就會得(de)治(zhi),天地(di)無病(bing)(bing)則人(ren)亦不(bu)會生病(bing)(bing)。
《太(tai)平經(jing)》中認為(wei):“夫天(tian)地(di)(di)(di)(di)人(ren)(ren)(ren)本同一(yi)元(yuan)氣(qi)(qi)(qi)。”天(tian)地(di)(di)(di)(di)人(ren)(ren)(ren)是(shi)同根(gen)而(er)(er)一(yi)氣(qi)(qi)(qi)貫通(tong)的(de)。在一(yi)氣(qi)(qi)(qi)貫通(tong)的(de)天(tian)地(di)(di)(di)(di)間(jian),陰陽二氣(qi)(qi)(qi)交和而(er)(er)成中和之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi),乃(nai)(nai)生人(ren)(ren)(ren),人(ren)(ren)(ren)為(wei)萬(wan)(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)長(chang),最為(wei)貴。“人(ren)(ren)(ren)生乃(nai)(nai)受(shou)(shou)天(tian)地(di)(di)(di)(di)正(zheng)氣(qi)(qi)(qi),四時五(wu)行(xing)(xing),來合為(wei)人(ren)(ren)(ren),此先人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)統體也。此身體或(huo)居(ju)天(tian)地(di)(di)(di)(di)四時五(wu)行(xing)(xing)。”人(ren)(ren)(ren)受(shou)(shou)天(tian)地(di)(di)(di)(di)正(zheng)氣(qi)(qi)(qi)而(er)(er)生,身體居(ju)天(tian)地(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)間(jian)順應四時五(wu)行(xing)(xing)。人(ren)(ren)(ren)是(shi)天(tian)地(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)子(zi),是(shi)萬(wan)(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)長(chang)。如果(guo)人(ren)(ren)(ren)能(neng)夠處天(tian)地(di)(di)(di)(di)間(jian)而(er)(er)自正(zheng),天(tian)下(xia)萬(wan)(wan)物(wu)都(dou)能(neng)夠隨(sui)之(zhi)(zhi)(zhi)(zhi)而(er)(er)正(zheng);人(ren)(ren)(ren)如果(guo)失職(zhi),不光自己(ji)被傷(shang)且不能(neng)長(chang)壽,萬(wan)(wan)物(wu)乃(nai)(nai)至天(tian)地(di)(di)(di)(di)也會隨(sui)著(zhu)人(ren)(ren)(ren)的(de)不正(zheng)而(er)(er)遭(zao)殃,“邪氣(qi)(qi)(qi)大作(zuo)”。
醫療觀
醫世的(de)(de)對(dui)象是整(zheng)個天下,不(bu)能隨隨便(bian)便(bian)地(di)(di)治(zhi)標,醫治(zhi)天下需要(yao)治(zhi)本,治(zhi)本就在于(yu)要(yao)合(he)天心(xin)(xin)、理和氣、安民(min)意。若要(yao)做到(dao)不(bu)失天心(xin)(xin),就要(yao)做到(dao)對(dui)天地(di)(di)日月天下蒼生事事洞察、處處隨順。人(ren)法(fa)天象地(di)(di),遵循道德仁(ren)義而行事,天下就會太(tai)平;反之,就會承負(fu)災禍,遠(yuan)離安泰。天下失治(zhi)的(de)(de)責(ze)任,不(bu)可歸咎為(wei)一人(ren),甚至先人(ren)的(de)(de)善惡之行對(dui)后(hou)世之人(ren)都有影響;同樣(yang),天下得治(zhi)的(de)(de)功勞也不(bu)是君(jun)王一人(ren)的(de)(de),而是人(ren)人(ren)有責(ze)。
天(tian)下(xia)人的心(xin)意(yi),也是醫世(shi)的根(gen)本(ben)。《太平經》中非(fei)常重(zhong)視“民(min)(min)(min)”之(zhi)(zhi)意(yi)。“帝(di)王所以能安天(tian)下(xia)者(zhe),各因天(tian)下(xia)之(zhi)(zhi)心(xin)而安之(zhi)(zhi),故得(de)天(tian)下(xia)之(zhi)(zhi)心(xin)矣(yi)。民(min)(min)(min)是天(tian)下(xia)的根(gen)本(ben),是社會政治(zhi)(zhi)的根(gen)本(ben)。治(zhi)(zhi)國(guo)之(zhi)(zhi)道,要以民(min)(min)(min)為(wei)本(ben),民(min)(min)(min)是國(guo)家之(zhi)(zhi)大急,君、臣(chen)、民(min)(min)(min)的關系也是要“三合相通”的,好比天(tian)地陰陽交感之(zhi)(zhi)和氣,君象(xiang)天(tian),象(xiang)父;臣(chen)象(xiang)地,象(xiang)母;民(min)(min)(min)象(xiang)子,象(xiang)和,三者(zhe)“共(gong)治(zhi)(zhi)成(cheng)一(yi)事,共(gong)成(cheng)一(yi)家,共(gong)成(cheng)一(yi)體”,缺一(yi)不可。
《太平經》醫世(shi)的醫療路徑從根本上說是(shi)以身為(wei)本,通過(guo)理身而達(da)到治(zhi)世(shi)的目的。得天心(xin)安民意,就要求(qiu)在社會(hui)生活(huo)中(zhong)的每個(ge)人都(dou)(dou)能夠各安其分,各司其職,正心(xin)誠意。如果君、臣(chen)、民、父、子、弟(di)子,社會(hui)中(zhong)的每個(ge)人都(dou)(dou)扮(ban)好自己的角色,能夠治(zhi)身調心(xin),以身為(wei)本,以內正外,那么整個(ge)社會(hui)的風氣就會(hui)煥(huan)然一新,善(shan)氣愈發濃(nong)厚(hou),惡氣自然消(xiao)除,天下(xia)之(zhi)氣得以調治(zhi),太平盛世(shi)自然會(hui)實現(xian)。忽視了(le)(le)吾身的修養,就等(deng)于放棄(qi)了(le)(le)天下(xia)的治(zhi)理。
治身治國
治(zhi)身(shen)之(zhi)道(dao)(dao)(dao),根據(ju)修練(lian)者(zhe)的(de)資質和(he)(he)稟賦,可(ke)(ke)以發(fa)揮(hui)治(zhi)病(bing)、長壽及成(cheng)仙三個不層次的(de)功效。治(zhi)身(shen)為(wei)(wei)治(zhi)國之(zhi)本,精研治(zhi)身(shen)之(zhi)道(dao)(dao)(dao),能除盡天地(di)萬物的(de)災厄,其次再修治(zhi)國之(zhi)道(dao)(dao)(dao),除去災禍而致太平(ping)。這(zhe)(zhe)種(zhong)“身(shen)國并治(zhi)”的(de)觀念,符合漢代(dai)的(de)典型思維。治(zhi)國之(zhi)道(dao)(dao)(dao),《太平(ping)經》強調了(le)帝王(wang)的(de)主體作用。經中指出, 帝王(wang)當行(xing)道(dao)(dao)(dao)德, 棄(qi)刑禍, 理(li)政應法天地(di)、順自(zi)然, 而不可(ke)(ke)失(shi)道(dao)(dao)(dao)而失(shi)天心。但僅僅只對帝王(wang)要(yao)(yao)求是(shi)遠不夠的(de), 它還提出要(yao)(yao)有“賢(xian)臣(chen)(chen)(chen)” 的(de)輔助。在有了(le)明(ming)君和(he)(he)賢(xian)臣(chen)(chen)(chen)之(zhi)后, 還應以民為(wei)(wei)本。要(yao)(yao)想國家(jia)得到(dao)良好的(de)治(zhi)理(li), 君、臣(chen)(chen)(chen)、民三者(zhe)都必須(xu)做好自(zi)身(shen)分內(nei)之(zhi)事(shi), 亦即君要(yao)(yao)行(xing)道(dao)(dao)(dao), 成(cheng)為(wei)(wei)明(ming)君;臣(chen)(chen)(chen)要(yao)(yao)賢(xian)良, 成(cheng)為(wei)(wei)賢(xian)臣(chen)(chen)(chen);而民則要(yao)(yao)視天下(xia)為(wei)(wei)己任, 服從治(zhi)理(li), 對君臣(chen)(chen)(chen)和(he)(he)國家(jia)負責。當這(zhe)(zhe)三者(zhe)達成(cheng)和(he)(he)諧一致時, 則國家(jia)昌明(ming)、社會(hui)穩定、天下(xia)太平(ping)。
仙鬼之說
《太平經》構想的(de)(de)(de)天(tian)(tian)(tian)(tian)(tian)界(jie),其實是當時(shi)漢朝政(zheng)(zheng)府(fu)(fu)的(de)(de)(de)翻版,仙(xian)(xian)(xian)(xian)界(jie)有(you)(you)(you)(you)(you)官府(fu)(fu)組織(zhi),神仙(xian)(xian)(xian)(xian)之間有(you)(you)(you)(you)(you)品級之分,臣屬于天(tian)(tian)(tian)(tian)(tian)君,按天(tian)(tian)(tian)(tian)(tian)君旨意行事,各司其職,有(you)(you)(you)(you)(you)考課(ke)制度(du),犯(fan)錯要(yao)(yao)受處分,凡(fan)人(ren)(ren)(ren)升(sheng)(sheng)仙(xian)(xian)(xian)(xian)前,要(yao)(yao)受“保人(ren)(ren)(ren)”仙(xian)(xian)(xian)(xian)人(ren)(ren)(ren)的(de)(de)(de)教(jiao)導,升(sheng)(sheng)仙(xian)(xian)(xian)(xian)后若(ruo)犯(fan)錯,或無才(cai)無德(de)(de),保人(ren)(ren)(ren)也會(hui)連帶受罰。這種保人(ren)(ren)(ren)制度(du),相當于漢代政(zheng)(zheng)制中察舉制度(du)。《太平經》認為(wei)人(ren)(ren)(ren)的(de)(de)(de)終極(ji)目標應是追求成仙(xian)(xian)(xian)(xian),但又有(you)(you)(you)(you)(you)精英主義色(se)彩,指(zhi)出只有(you)(you)(you)(you)(you)極(ji)少(shao)數(shu)有(you)(you)(you)(you)(you)“天(tian)(tian)(tian)(tian)(tian)命(ming)(ming)”的(de)(de)(de)才(cai)能(neng)(neng)成仙(xian)(xian)(xian)(xian)。《太平經》亦有(you)(you)(you)(you)(you)命(ming)(ming)定(ding)論色(se)彩,能(neng)(neng)否成為(wei)神仙(xian)(xian)(xian)(xian),主要(yao)(yao)視乎天(tian)(tian)(tian)(tian)(tian)命(ming)(ming)以(yi)及個人(ren)(ren)(ren)資質,有(you)(you)(you)(you)(you)天(tian)(tian)(tian)(tian)(tian)命(ming)(ming)又有(you)(you)(you)(you)(you)資質的(de)(de)(de)才(cai)可以(yi)成仙(xian)(xian)(xian)(xian);人(ren)(ren)(ren)是不知(zhi)道(dao)自(zi)(zi)己有(you)(you)(you)(you)(you)沒有(you)(you)(you)(you)(you)天(tian)(tian)(tian)(tian)(tian)命(ming)(ming)的(de)(de)(de),只有(you)(you)(you)(you)(you)努力學道(dao)和行善(shan),這種觀(guan)念與(yu)基督新教(jiao)喀爾文派的(de)(de)(de)上帝預(yu)選(xuan)說相似。有(you)(you)(you)(you)(you)天(tian)(tian)(tian)(tian)(tian)命(ming)(ming)的(de)(de)(de)人(ren)(ren)(ren),未出生前姓名(ming)就(jiu)已著錄于仙(xian)(xian)(xian)(xian)府(fu)(fu)的(de)(de)(de)“錄籍”中;升(sheng)(sheng)天(tian)(tian)(tian)(tian)(tian)時(shi)日來臨(lin)時(shi),會(hui)有(you)(you)(you)(you)(you)天(tian)(tian)(tian)(tian)(tian)神和一(yi)(yi)位“保人(ren)(ren)(ren)”下降,教(jiao)導他變形法術,授(shou)與(yu)仙(xian)(xian)(xian)(xian)藥,傳授(shou)天(tian)(tian)(tian)(tian)(tian)界(jie)的(de)(de)(de)知(zhi)識與(yu)戒條,年(nian)月已滿后才(cai)帶往天(tian)(tian)(tian)(tian)(tian)上。沒有(you)(you)(you)(you)(you)天(tian)(tian)(tian)(tian)(tian)命(ming)(ming)的(de)(de)(de)人(ren)(ren)(ren),如果行善(shan)積德(de)(de),也有(you)(you)(you)(you)(you)一(yi)(yi)絲機會(hui)成為(wei)神仙(xian)(xian)(xian)(xian),得到上天(tian)(tian)(tian)(tian)(tian)的(de)(de)(de)同情和恩賜;他可以(yi)先成為(wei)長壽(shou)之人(ren)(ren)(ren),名(ming)字從(cong)“死(si)籍”轉移到“壽(shou)曹”,天(tian)(tian)(tian)(tian)(tian)界(jie)仙(xian)(xian)(xian)(xian)府(fu)(fu)中若(ruo)有(you)(you)(you)(you)(you)官職空缺,就(jiu)能(neng)(neng)“補缺”成仙(xian)(xian)(xian)(xian),因此個人(ren)(ren)(ren)自(zi)(zi)由意志和自(zi)(zi)我抉擇也是重要(yao)(yao)的(de)(de)(de)。
《太平經》指(zhi)出世(shi)間鬼神(shen)(shen)(shen)會(hui)作祟,降禍于(yu)人(ren)(ren),使(shi)人(ren)(ren)生病(bing)。不(bu)過,鬼神(shen)(shen)(shen)不(bu)會(hui)無(wu)緣無(wu)故害人(ren)(ren),只是因為人(ren)(ren)有(you)(you)(you)罪(zui)惡(e)過失,上天才會(hui)派(pai)遣他們來(lai)懲罰世(shi)人(ren)(ren)。天地隨時(shi)隨地都(dou)(dou)有(you)(you)(you)鬼神(shen)(shen)(shen)監視人(ren)(ren)的一(yi)(yi)舉一(yi)(yi)動,人(ren)(ren)的體(ti)內也有(you)(you)(you)鬼神(shen)(shen)(shen)常駐。其中最(zui)重要的是五臟(zang)神(shen)(shen)(shen),如果(guo)人(ren)(ren)有(you)(you)(you)邪念,行為失當,五臟(zang)神(shen)(shen)(shen)會(hui)向天廷稟告,上天使(shi)會(hui)派(pai)鬼物入侵(qin)人(ren)(ren)體(ti)。每個人(ren)(ren)都(dou)(dou)有(you)(you)(you)多(duo)個“身神(shen)(shen)(shen)”,主要部位和器官如頭腹、四(si)肢、五臟(zang),都(dou)(dou)有(you)(you)(you)神(shen)(shen)(shen)駐守,如果(guo)神(shen)(shen)(shen)離開身體(ti),人(ren)(ren)就(jiu)會(hui)生病(bing),例(li)如肝神(shen)(shen)(shen)離去(qu)會(hui)使(shi)人(ren)(ren)“目(mu)不(bu)明”。人(ren)(ren)有(you)(you)(you)惡(e)念,胡言亂(luan)語,喜怒(nu)無(wu)常,就(jiu)會(hui)“神(shen)(shen)(shen)游于(yu)外”,導致(zhi)外邪入侵(qin),使(shi)人(ren)(ren)中邪。
政治社會
《太(tai)平(ping)(ping)經(jing)》主(zhu)(zhu)張任用賢才(cai),減輕刑罰,聽取民(min)(min)意,反對剝削(xue),多行(xing)救(jiu)濟(ji),政(zheng)治(zhi)立場(chang)上(shang),維護(hu)五(wu)行(xing)中屬火德的(de)(de)漢(han)朝,強調忠孝之道與尊(zun)卑貴賤的(de)(de)秩序,人(ren)民(min)(min)必須服從(cong)帝王,奴(nu)婢則要(yao)(yao)(yao)服從(cong)主(zhu)(zhu)人(ren),天(tian)(tian)災人(ren)禍主(zhu)(zhu)要(yao)(yao)(yao)是臣民(min)(min)而(er)非(fei)帝王的(de)(de)罪責(ze)。《太(tai)平(ping)(ping)經(jing)》所謂“太(tai)平(ping)(ping)”,是指陰陽和順,國富民(min)(min)安(an),社(she)會(hui)公平(ping)(ping)無私。書中多次提及(ji)“太(tai)平(ping)(ping)氣”將來臨,大德之君將出現,神(shen)人(ren)因而(er)下降。經(jing)中反映(ying)了衣食不(bu)繼、常有(you)(you)(you)饑(ji)荒的(de)(de)民(min)(min)生困難,但(dan)沒(mei)有(you)(you)(you)實際的(de)(de)經(jing)濟(ji)政(zheng)策,只是主(zhu)(zhu)張遵(zun)從(cong)天(tian)(tian)師教令,上(shang)天(tian)(tian)就(jiu)會(hui)降福,有(you)(you)(you)大豐收。富人(ren)要(yao)(yao)(yao)救(jiu)濟(ji)窮人(ren),若聚(ju)斂財富,會(hui)使天(tian)(tian)地(di)憤怒,五(wu)谷失收;另一方面(mian),又(you)斥責(ze)窮人(ren)懶(lan)惰(duo),平(ping)(ping)民(min)(min)百姓愚昩無知,要(yao)(yao)(yao)接受教晦。有(you)(you)(you)學者(zhe)(zhe)(zhe)認為(wei)《太(tai)平(ping)(ping)經(jing)》秉承道家(jia)思(si)想,社(she)會(hui)思(si)想與《老子》相似,有(you)(you)(you)學者(zhe)(zhe)(zhe)認為(wei)《太(tai)平(ping)(ping)經(jing)》期望救(jiu)世主(zhu)(zhu)與烏托邦;也有(you)(you)(you)學者(zhe)(zhe)(zhe)認為(wei)《太(tai)平(ping)(ping)經(jing)》不(bu)求(qiu)(qiu)救(jiu)世主(zhu)(zhu),只追求(qiu)(qiu)太(tai)平(ping)(ping)時代(dai),對現存政(zheng)權無所威脅,經(jing)中的(de)(de)“太(tai)平(ping)(ping)”并非(fei)革命性的(de)(de)平(ping)(ping)均(jun)主(zhu)(zhu)義(yi),而(er)是社(she)會(hui)等級分明的(de)(de)制(zhi)度(du),人(ren)人(ren)都有(you)(you)(you)適當的(de)(de)出身和職業。馬列主(zhu)(zhu)義(yi)史家(jia)曾認為(wei)《太(tai)平(ping)(ping)經(jing)》“揭露社(she)會(hui)政(zheng)治(zhi)黑暗”,是“農民(min)(min)革命的(de)(de)理論著(zhu)作”,也有(you)(you)(you)學者(zhe)(zhe)(zhe)認為(wei)其實代(dai)表了地(di)主(zhu)(zhu)階層的(de)(de)利益(yi)。
道德倫理
《太平(ping)(ping)經》在(zai)傳(chuan)統的(de)(de)(de)(de)報(bao)應(ying)思想之(zhi)上,提(ti)出“承(cheng)(cheng)(cheng)(cheng)負(fu)(fu)(fu)”之(zhi)說,解釋為(wei)什么為(wei)惡(e)(e)(e)不(bu)須受惡(e)(e)(e)報(bao),為(wei)善(shan)(shan)反而(er)(er)會(hui)遭惡(e)(e)(e)報(bao)。它(ta)可(ke)分為(wei)兩個(ge)(ge)層次, 即(ji)(ji)個(ge)(ge)人(ren)(ren)的(de)(de)(de)(de)善(shan)(shan)惡(e)(e)(e)承(cheng)(cheng)(cheng)(cheng)負(fu)(fu)(fu)和(he)社會(hui)的(de)(de)(de)(de)治亂(luan)(luan)承(cheng)(cheng)(cheng)(cheng)負(fu)(fu)(fu)。個(ge)(ge)人(ren)(ren)的(de)(de)(de)(de)善(shan)(shan)惡(e)(e)(e)承(cheng)(cheng)(cheng)(cheng)負(fu)(fu)(fu)取決(jue)于先人(ren)(ren)的(de)(de)(de)(de)功過。先人(ren)(ren)有功, 人(ren)(ren)行(xing)惡(e)(e)(e)還可(ke)得(de)善(shan)(shan), 但人(ren)(ren)的(de)(de)(de)(de)行(xing)惡(e)(e)(e)會(hui)流及子孫;而(er)(er)先人(ren)(ren)有過, 人(ren)(ren)行(xing)善(shan)(shan)反得(de)惡(e)(e)(e), 是(shi)躲不(bu)掉的(de)(de)(de)(de), 但子孫會(hui)得(de)善(shan)(shan)報(bao)。同時, 人(ren)(ren)即(ji)(ji)使(shi)承(cheng)(cheng)(cheng)(cheng)負(fu)(fu)(fu)先人(ren)(ren)之(zhi)過, 但只要(yao)努力(li)行(xing)善(shan)(shan),“能行(xing)大(da)功萬萬倍之(zhi), 先人(ren)(ren)雖(sui)有余(yu)殃, 不(bu)能及此人(ren)(ren)也” 。 把個(ge)(ge)人(ren)(ren)的(de)(de)(de)(de)善(shan)(shan)惡(e)(e)(e)承(cheng)(cheng)(cheng)(cheng)負(fu)(fu)(fu)擴大(da)到社會(hui)運行(xing)的(de)(de)(de)(de)治亂(luan)(luan)承(cheng)(cheng)(cheng)(cheng)負(fu)(fu)(fu), 就可(ke)將衰亂(luan)(luan)之(zhi)世(shi)(shi)的(de)(de)(de)(de)造成(cheng)分析(xi)成(cheng)兩個(ge)(ge)原因(yin):“一是(shi)中古(gu)以來政綱(gang)之(zhi)失(shi)的(de)(de)(de)(de)余(yu)殃;二是(shi)當世(shi)(shi)`君臣民(min)失(shi)計' , 不(bu)能并力(li)同心, 來斷滅承(cheng)(cheng)(cheng)(cheng)負(fu)(fu)(fu)而(er)(er)致(zhi)太平(ping)(ping), 從(cong)而(er)(er)使(shi)衰亂(luan)(luan)愈(yu)演愈(yu)烈。” 這即(ji)(ji)是(shi)說東漢王(wang)朝若(ruo)只認(ren)識到是(shi)前期(qi)政綱(gang)之(zhi)失(shi)導致(zhi)了衰亂(luan)(luan), 而(er)(er)不(bu)采取一些強有力(li)的(de)(de)(de)(de)措施來改變現狀(zhuang)的(de)(de)(de)(de)話, 就只會(hui)更加的(de)(de)(de)(de)衰亂(luan)(luan)。
《太(tai)平(ping)經(jing)》譴責的(de)(de)惡行,包括不孝順、侵害(hai)好(hao)人(ren)、誣告他人(ren)、劫掠財物、不敬(jing)老人(ren)、不敬(jing)鬼神、厚葬(zang)、隨(sui)意(yi)動土建筑。有(you)學(xue)(xue)者(zhe)(zhe)認為承負說受佛教(jiao)因果(guo)觀念(nian)影(ying)響,也有(you)學(xue)(xue)者(zhe)(zhe)認為承負說建立在(zai)民(min)間信仰之上,并非外來觀念(nian)。《太(tai)平(ping)經(jing)》或受佛教(jiao)影(ying)響,認為天(tian)道仁慈好(hao)生(sheng),但反對佛教(jiao)的(de)(de)行乞,批評僧人(ren)舍棄父母,不娶(qu)妻而絕后。男女(nv)交合意(yi)義重大,可以使天(tian)地傳(chuan)承不絕,使宇宙(zhou)永恒,是圣(sheng)人(ren)治(zhi)理(li)國家的(de)(de)要(yao)事。
《太(tai)(tai)平經(jing)(jing)(jing)(jing)》是(shi)中國(guo)第一(yi)(yi)(yi)部(bu)道(dao)(dao)(dao)(dao)教經(jing)(jing)(jing)(jing)典(dian),東漢時地位崇高,是(shi)漢末太(tai)(tai)平道(dao)(dao)(dao)(dao)信(xin)奉的(de)(de)經(jing)(jing)(jing)(jing)書(shu)(shu),官(guan)府起初批評《太(tai)(tai)平經(jing)(jing)(jing)(jing)》“妖妄不經(jing)(jing)(jing)(jing)”,后來漢靈帝卻(que)贊同此經(jing)(jing)(jing)(jing)。在六(liu)朝(chao)和唐(tang)代,《太(tai)(tai)平經(jing)(jing)(jing)(jing)》成(cheng)為(wei)(wei)(wei)(wei)道(dao)(dao)(dao)(dao)教重要經(jing)(jing)(jing)(jing)典(dian)之一(yi)(yi)(yi)。南朝(chao)道(dao)(dao)(dao)(dao)士編集道(dao)(dao)(dao)(dao)書(shu)(shu),以(yi)(yi)《太(tai)(tai)平經(jing)(jing)(jing)(jing)》構成(cheng)道(dao)(dao)(dao)(dao)經(jing)(jing)(jing)(jing)七部(bu)“三(san)洞四輔”中的(de)(de)太(tai)(tai)平部(bu),以(yi)(yi)后歷(li)代道(dao)(dao)(dao)(dao)藏都(dou)收錄(lu)此經(jing)(jing)(jing)(jing)。《太(tai)(tai)平經(jing)(jing)(jing)(jing)》一(yi)(yi)(yi)度(du)被(bei)視(shi)作讖書(shu)(shu),太(tai)(tai)平道(dao)(dao)(dao)(dao)用以(yi)(yi)發動革命推翻王朝(chao),陳宣帝則奉為(wei)(wei)(wei)(wei)圣書(shu)(shu),藉(jie)以(yi)(yi)擁(yong)護王朝(chao);一(yi)(yi)(yi)般士大夫則不太(tai)(tai)重視(shi)此書(shu)(shu),范(fan)曄指《太(tai)(tai)平經(jing)(jing)(jing)(jing)》“以(yi)(yi)陰陽五行為(wei)(wei)(wei)(wei)家(jia),而多巫覡雜語”。《太(tai)(tai)平經(jing)(jing)(jing)(jing)》思想其實并無新(xin)意,無創新(xin)之處(chu),都(dou)是(shi)固有觀念,卻(que)能整合(he)各種道(dao)(dao)(dao)(dao)教思想與神(shen)仙(xian)方術,開創一(yi)(yi)(yi)套更(geng)有系統的(de)(de)神(shen)仙(xian)理論(lun),為(wei)(wei)(wei)(wei)太(tai)(tai)平道(dao)(dao)(dao)(dao)奉為(wei)(wei)(wei)(wei)主要典(dian)籍(ji),太(tai)(tai)平道(dao)(dao)(dao)(dao)治(zhi)病(bing)(bing),教人跪(gui)拜認罪“首(shou)過”,以(yi)(yi)符水和咒語治(zhi)病(bing)(bing),都(dou)本于《太(tai)(tai)平經(jing)(jing)(jing)(jing)》。經(jing)(jing)(jing)(jing)中許多觀念,包括上章、首(shou)過、身神(shen)、承負等,亦為(wei)(wei)(wei)(wei)后世(shi)道(dao)(dao)(dao)(dao)教所承繼;經(jing)(jing)(jing)(jing)文(wen)發展了“存思”與“守一(yi)(yi)(yi)”的(de)(de)冥(ming)想法,使道(dao)(dao)(dao)(dao)教的(de)(de)冥(ming)想法更(geng)有系統;經(jing)(jing)(jing)(jing)中指出犯錯(cuo)神(shen)仙(xian)會(hui)被(bei)貶下凡(fan),則成(cheng)為(wei)(wei)(wei)(wei)后世(shi)謫仙(xian)傳(chuan)說的(de)(de)源頭。
卷數
《太(tai)平(ping)(ping)(ping)(ping)經(jing)(jing)(jing)》的(de)卷(juan)(juan)數,傳說不一。此書(shu)最早見于著(zhu)錄,是(shi)東晉(jin)葛(ge)洪《抱樸子·遐覽篇》所載道(dao)教書(shu)目(mu),其(qi)(qi)(qi)中(zhong)有(you)(you)《太(tai)平(ping)(ping)(ping)(ping)經(jing)(jing)(jing)》50卷(juan)(juan),又有(you)(you)《甲乙(yi)經(jing)(jing)(jing)》170卷(juan)(juan)。《太(tai)平(ping)(ping)(ping)(ping)經(jing)(jing)(jing)》是(shi)其(qi)(qi)(qi)本(ben)(ben)名(ming),《甲乙(yi)經(jing)(jing)(jing)》則因此書(shu)分為甲乙(yi)丙丁等10部而得名(ming)。至(zhi)于50卷(juan)(juan)和170卷(juan)(juan)的(de)卷(juan)(juan)數所以不同,料想當時就有(you)(you)兩種傳本(ben)(ben)。現(xian)在《道(dao)藏》中(zhong)的(de)殘本(ben)(ben)《太(tai)平(ping)(ping)(ping)(ping)經(jing)(jing)(jing)》共為67卷(juan)(juan)宗,其(qi)(qi)(qi)中(zhong)還包括《太(tai)平(ping)(ping)(ping)(ping)經(jing)(jing)(jing)鈔(chao)》10卷(juan)(juan)。《太(tai)平(ping)(ping)(ping)(ping)經(jing)(jing)(jing)》的(de)實際卷(juan)(juan)數,較(jiao)多的(de)說法為170卷(juan)(juan)。近人(ren)王明先生根據《太(tai)平(ping)(ping)(ping)(ping)經(jing)(jing)(jing)鈔(chao)》及(ji)其(qi)(qi)(qi)他27種引書(shu)加以校補,編為《太(tai)平(ping)(ping)(ping)(ping)經(jing)(jing)(jing)合校》,基本(ben)(ben)上恢復了170卷(juan)(juan)的(de)輪廓。此書(shu)于1960年2月(yue)中(zhong)華書(shu)局出版,成為通行本(ben)(ben)。
流傳
《太(tai)平(ping)經》的(de)(de)(de)流(liu)傳(chuan)(chuan)(chuan)(chuan)(chuan),可(ke)以分為兩個(ge)階(jie)段(duan)(duan):前(qian)一(yi)(yi)階(jie)段(duan)(duan),是(shi)(shi)在(zai)張角領(ling)導黃(huang)巾起(qi)義(yi)的(de)(de)(de)太(tai)平(ping)道興起(qi)之前(qian),這部書(shu)一(yi)(yi)向(xiang)秘密(mi)流(liu)傳(chuan)(chuan)(chuan)(chuan)(chuan)。在(zai)歷史(shi)上可(ke)考的(de)(de)(de)傳(chuan)(chuan)(chuan)(chuan)(chuan)經人(ren)(ren)有(you)甘忠可(ke)、夏賀(he)良、帛和、于(yu)吉(ji)、宮崇(chong)等人(ren)(ren),其中最重要的(de)(de)(de)當然(ran)還是(shi)(shi)于(yu)吉(ji),他(ta)是(shi)(shi)受經和演經的(de)(de)(de)重要人(ren)(ren)物。自從(cong)黃(huang)巾起(qi)義(yi)失敗(bai)之后,此書(shu)應當在(zai)民間還有(you)流(liu)傳(chuan)(chuan)(chuan)(chuan)(chuan),因為《抱樸子·覽篇》中曾有(you)著錄,后一(yi)(yi)階(jie)段(duan)(duan),即《太(tai)平(ping)經》的(de)(de)(de)再度出現,是(shi)(shi)在(zai)南北朝時期,《道學傳(chuan)(chuan)(chuan)(chuan)(chuan)達(da)室》鄭十五說:梁初,昆侖山渚(zhu)平(ping)沙中有(you)三士(shi)漆笥(si),內有(you)黃(huang)素(su)寫(xie)干君(即于(yu)吉(ji))所(suo)出《太(tai)平(ping)經》三部。……(桓(huan))因就村人(ren)(ren)求分一(yi)(yi)部,還都供(gong)養先呈陶(弘景)君。陶君云:“此真于(yu)君古(gu)本。”又《太(tai)平(ping)經復文序》中也(ye)說:“南朝喪亂(luan),《太(tai)平(ping)》不(bu)復行(xing)。暨(ji)梁,陶先生弟子桓(huan)法 ……于(yu)溪谷(gu)間得《太(tai)平(ping)》本文。”從(cong)此《太(tai)平(ping)經》再傳(chuan)(chuan)(chuan)(chuan)(chuan)于(yu)世(shi),而且在(zai)道教中保存下來。
此后道士還在(zai)講(jiang)習此書(shu),比(bi)如南北朝陳(chen)宣(xuan)帝(di)時的名道周(zhou)智(zhi)響。《太(tai)平經復(fu)文序》中說(shuo):“周(zhou)智(zhi)響善于《太(tai)平經》義,常自講(jiang)習,時號太(tai)平法師。”
這部(bu)書(shu)一直流傳(chuan)到宋(song)元(yuan)時(shi)代(dai),還(huan)是完整不(bu)缺的,《宋(song)史·藝文志》和元(yuan)馬端臨(lin)《文南通考》中都曾(ceng)有著錄(lu)(lu),而(er)且還(huan)都是完整的170卷(juan)。《太(tai)平經》開(kai)始殘缺,大(da)概是在“至元(yuan)毀藏(zang)之(zhi)(zhi)后,明代(dai)已(yi)然(ran)不(bu)全,雖然(ran)白云霽”。《道藏(zang)目(mu)錄(lu)(lu)詳注》著錄(lu)(lu)仍為170卷(juan),但(dan)是《正1到第10卷(juan)已(yi)非(fei)太(tai)平經》原文,而(er)為《太(tai)平經鈔》。清代(dai)賀(he)龍驤刊印《欽定道藏(zang)全書(shu)總目(mu)》時(shi),《太(tai)平經》仍存119卷(juan)宗,他(ta)在《國朝坊道書(shu)目(mu)錄(lu)(lu)》之(zhi)(zhi)中還(huan)著錄(lu)(lu)了《道藏(zang)》以外的坊刻本(ben)《太(tai)平經》百余卷(juan)宗,可異今(jin)已(yi)不(bu)見。