《清(qing)靜(jing)經(jing)(jing)》,全(quan)稱(cheng)(cheng)《太上老君(jun)說常(chang)清(qing)靜(jing)經(jing)(jing)》。一(yi)卷。作者不(bu)詳,是(shi)道教(jiao)煉養術重(zhong)要資料(liao)之(zhi)一(yi)。道教(jiao)稱(cheng)(cheng)老君(jun)西(xi)(xi)游龜臺之(zhi)時(shi),為西(xi)(xi)王(wang)母說常(chang)清(qing)靜(jing)經(jing)(jing)。后經(jing)(jing)仙人轉傳(chuan)(chuan),為葛玄所得,筆錄而傳(chuan)(chuan)之(zhi)于(yu)世。即葛玄曰:“吾(wu)(wu)昔受之(zhi)于(yu)東華(hua)帝(di)君(jun),東華(hua)帝(di)君(jun)受之(zhi)于(yu)金(jin)闕帝(di)君(jun),金(jin)闕帝(di)君(jun)受之(zhi)于(yu)西(xi)(xi)王(wang)母。西(xi)(xi)王(wang)母皆(jie)口口相傳(chuan)(chuan),不(bu)記文字,吾(wu)(wu)今于(yu)世書(shu)而錄之(zhi)。”因而《清(qing)靜(jing)經(jing)(jing)》被認為是(shi)三國時(shi)葛玄依托(tuo)之(zhi)作。
老(lao)君曰:大道(dao)(dao)(dao)無形,生育天(tian)(tian)地(di);大道(dao)(dao)(dao)無情,運(yun)行日月;大道(dao)(dao)(dao)無名,長(chang)養萬物(wu);吾不知其名,強名曰道(dao)(dao)(dao)。夫(fu)道(dao)(dao)(dao)者(zhe):有(you)清有(you)濁,有(you)動(dong)有(you)靜(jing);天(tian)(tian)清地(di)濁,天(tian)(tian)動(dong)地(di)靜(jing);男清女濁,男動(dong)女靜(jing);降(jiang)本流末,而生萬物(wu)。清者(zhe),濁之源,動(dong)者(zhe),靜(jing)之基;人能常(chang)清靜(jing),天(tian)(tian)地(di)悉皆歸。
夫人(ren)神(shen)好清(qing)(qing),而心(xin)擾之(zhi);人(ren)心(xin)好靜,而欲(yu)牽(qian)之(zhi)。常能(neng)(neng)遣其(qi)(qi)欲(yu),而心(xin)自(zi)靜;澄(cheng)其(qi)(qi)心(xin),而神(shen)自(zi)清(qing)(qing);自(zi)然六(liu)欲(yu)不(bu)生(sheng),三(san)毒消滅。所(suo)以不(bu)能(neng)(neng)者,為心(xin)未(wei)澄(cheng),欲(yu)未(wei)遣也(ye);能(neng)(neng)遣之(zhi)者:內觀(guan)(guan)其(qi)(qi)心(xin),心(xin)無(wu)(wu)其(qi)(qi)心(xin);外觀(guan)(guan)其(qi)(qi)形(xing),形(xing)無(wu)(wu)其(qi)(qi)形(xing);遠觀(guan)(guan)其(qi)(qi)物(wu),物(wu)無(wu)(wu)其(qi)(qi)物(wu);三(san)者既悟(wu),唯見於空。觀(guan)(guan)空亦空,空無(wu)(wu)所(suo)空;所(suo)空既無(wu)(wu),無(wu)(wu)無(wu)(wu)亦無(wu)(wu);無(wu)(wu)無(wu)(wu)既無(wu)(wu),湛然常寂(ji)。寂(ji)無(wu)(wu)所(suo)寂(ji),欲(yu)豈(qi)能(neng)(neng)生(sheng);欲(yu)既不(bu)生(sheng),即(ji)是真靜。真常應(ying)物(wu),真常得(de)性;常應(ying)常靜,常清(qing)(qing)靜矣。如此清(qing)(qing)靜,漸入(ru)真道;既入(ru)真道,名為得(de)道;雖名得(de)道,實無(wu)(wu)所(suo)得(de);為化眾生(sheng),名為得(de)道;能(neng)(neng)悟(wu)之(zhi)者,可(ke)傳圣(sheng)道。
老君(jun)曰(yue):上士(shi)無(wu)爭,下(xia)士(shi)好(hao)爭;上德(de)(de)不(bu)(bu)德(de)(de),下(xia)德(de)(de)執德(de)(de);執著(zhu)之者,不(bu)(bu)名(ming)道(dao)德(de)(de)。眾生(sheng)所以不(bu)(bu)得真道(dao)者,為有(you)妄心(xin);既有(you)妄心(xin),即(ji)驚其(qi)神;既驚其(qi)神,即(ji)著(zhu)萬物(wu);既著(zhu)萬物(wu),即(ji)生(sheng)貪(tan)求(qiu);既生(sheng)貪(tan)求(qiu),即(ji)是煩惱;煩惱妄想,憂(you)苦身心(xin);便遭濁辱,流浪生(sheng)死(si);常沉苦海,永失真道(dao)。真常之道(dao),悟者自得;得悟道(dao)者,常清靜(jing)矣!
仙人(ren)葛(ge)玄曰:吾(wu)得真道,曾誦此(ci)(ci)經萬(wan)遍(bian)。此(ci)(ci)經是天(tian)人(ren)所習,不(bu)傳下士。吾(wu)昔受(shou)之(zhi)於東(dong)華帝(di)君,東(dong)華帝(di)君受(shou)之(zhi)於金(jin)(jin)闕(que)帝(di)君,金(jin)(jin)闕(que)帝(di)君受(shou)之(zhi)於西王(wang)母(mu)(mu),西王(wang)母(mu)(mu)皆口口相傳,不(bu)記文字。吾(wu)今於世(shi),書而錄之(zhi)。上士悟(wu)之(zhi),升(sheng)為天(tian)官;中(zhong)士修之(zhi),南(nan)宮列(lie)仙;下士得之(zhi),在世(shi)長年。游行三界,升(sheng)入金(jin)(jin)門。
左玄真人曰(yue):學道之士,持誦此(ci)經者,即得十(shi)天善神,擁護(hu)其身 [6] 。然後玉符保(bao)神,金液煉形。形神俱妙,與道合真。
正(zheng)一(yi)真(zhen)人(ren)曰:人(ren)家(jia)有此(ci)經(jing),悟解之者,災障不(bu)干,眾圣護門。神升上界,朝(chao)拜高(gao)真(zhen)。功(gong)滿(man)德就,相(xiang)感帝君。誦持不(bu)退,身騰紫云。
(1)太上(shang)(shang)老(lao)(lao)(lao)君(jun)說(shuo)常清靜經:全(quan)稱(cheng)《太上(shang)(shang)老(lao)(lao)(lao)君(jun)說(shuo)常清靜妙經》,或《太上(shang)(shang)老(lao)(lao)(lao)君(jun)說(shuo)常清靜真(zhen)經》,又稱(cheng)《太上(shang)(shang)混元上(shang)(shang)德皇帝(di)說(shuo)常清靜經》,簡(jian)稱(cheng)《清靜經》、《常清靜經》。作者(zhe)不詳。此經主要闡述“如何(he)清靜,漸入真(zhen)道(dao)”。“太上(shang)(shang)老(lao)(lao)(lao)君(jun)”,道(dao)教(jiao)徒(tu)對“老(lao)(lao)(lao)子”的(de)尊(zun)稱(cheng)。“太”為(wei)大之(zhi)意,“上(shang)(shang)”為(wei)尊(zun)之(zhi)意;高(gao)真(zhen)莫(mo)先眾圣共尊(zun),“太上(shang)(shang)”系道(dao)門最高(gao)之(zhi)辭,用以稱(cheng)呼其(qi)神(shen)仙(xian)體系中品(pin)位(wei)極高(gao)之(zhi)神(shen),故為(wei)宗祖,太上(shang)(shang)老(lao)(lao)(lao)君(jun)是(shi)(shi)大道(dao)的(de)另(ling)一尊(zun)號,太上(shang)(shang)老(lao)(lao)(lao)君(jun)就(jiu)是(shi)(shi)道(dao),道(dao)就(jiu)是(shi)(shi)太上(shang)(shang)老(lao)(lao)(lao)君(jun)。
老(lao)(lao)即壽(shou),君是尊(zun)號,道清(qing)(qing)(qing)德極,所以稱為(wei)君。說明老(lao)(lao)君為(wei)眾(zhong)圣(sheng)(sheng)(sheng)之(zhi)祖(zu),真神(shen)之(zhi)宗(zong)。一切萬物,莫(mo)不皆因(yin)老(lao)(lao)君所制,故為(wei)宗(zong)祖(zu)也。常(chang)為(wei)恒也。清(qing)(qing)(qing)為(wei)元,靜(jing)為(wei)炁,經(jing)為(wei)法。一則(ze)為(wei)圣(sheng)(sheng)(sheng)人之(zhi)徑路(lu),二則(ze)為(wei)神(shen)仙的(de)(de)梯凳。凡(fan)學道的(de)(de)人,都因(yin)經(jing)戒而(er)(er)成(cheng)真圣(sheng)(sheng)(sheng)。圣(sheng)(sheng)(sheng)人沒有不借經(jing)而(er)(er)成(cheng)為(wei)圣(sheng)(sheng)(sheng)人,不憑借元炁而(er)(er)成(cheng)道的(de)(de)。《清(qing)(qing)(qing)靜(jing)經(jing)》在道教中占有重要的(de)(de)位置,歷(li)來為(wei)此作(zuo)注者眾(zhong)多。《玄門日(ri)誦早晚功(gong)課經(jing)》把《清(qing)(qing)(qing)靜(jing)經(jing)》放在眾(zhong)經(jing)之(zhi)首,每(mei)(mei)日(ri)持誦,可知該經(jing)是道教徒(tu)修(xiu)持的(de)(de)一部(bu)非常(chang)重要的(de)(de)上乘(cheng)經(jing)典。每(mei)(mei)每(mei)(mei)朗誦此經(jing)“夫(fu)人神(shen)好(hao)清(qing)(qing)(qing),而(er)(er)心(xin)擾之(zhi);人心(xin)好(hao)靜(jing),而(er)(er)欲牽之(zhi)”。“遣其(qi)欲而(er)(er)心(xin)自靜(jing),澄其(qi)心(xin)而(er)(er)神(shen)自清(qing)(qing)(qing)”。自然(ran)而(er)(er)然(ran)就能“清(qing)(qing)(qing)靜(jing)”、“漸(jian)入(ru)真道”。
(2)老(lao)君(jun)曰(yue):大(da)道(dao)(dao)無(wu)(wu)形,生(sheng)(sheng)育(yu)(yu)(yu)天(tian)(tian)(tian)地(di)(di):老(lao)君(jun),太上(shang)老(lao)君(jun)的簡稱。曰(yue),稱、說。大(da)道(dao)(dao),道(dao)(dao)是(shi)(shi)(shi)至高(gao)無(wu)(wu)上(shang)的,是(shi)(shi)(shi)在沒(mei)有(you)(you)天(tian)(tian)(tian)地(di)(di)之(zhi)前(qian),有(you)(you)一(yi)(yi)個沒(mei)有(you)(you)形狀(zhuang)(zhuang)的最(zui)高(gao)能(neng)源,《道(dao)(dao)德經》中說她(ta)(ta)(ta)“獨(du)立而不(bu)改,周行(xing)而不(bu)殆”。世間萬(wan)(wan)(wan)物(wu)都(dou)是(shi)(shi)(shi)由她(ta)(ta)(ta)所生(sheng)(sheng)。《道(dao)(dao)德經》中說:“道(dao)(dao)生(sheng)(sheng)一(yi)(yi),一(yi)(yi)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(di)(di)萬(wan)(wan)(wan)物(wu)皆為“道(dao)(dao)”的化生(sheng)(sheng),故注稱“大(da)道(dao)(dao)”。她(ta)(ta)(ta)是(shi)(shi)(shi)不(bu)可名狀(zhuang)(zhuang)之(zhi)物(wu),而又大(da)而無(wu)(wu)外,小而無(wu)(wu)內(nei),杳杳冥冥,其中有(you)(you)精,混(hun)混(hun)沌沌,分為陰(yin)陽(yang)。無(wu)(wu)形,視之(zhi)不(bu)見。生(sheng)(sheng)育(yu)(yu)(yu),育(yu)(yu)(yu),養育(yu)(yu)(yu),長養陰(yin)陽(yang),所以叫生(sheng)(sheng)育(yu)(yu)(yu),陽(yang)為清,上(shang)升為天(tian)(tian)(tian),陰(yin)為濁,下(xia)降(jiang)為地(di)(di),此言大(da)道(dao)(dao)是(shi)(shi)(shi)永恒不(bu)滅的,天(tian)(tian)(tian)地(di)(di)萬(wan)(wan)(wan)物(wu),都(dou)是(shi)(shi)(shi)從她(ta)(ta)(ta)而生(sheng)(sheng),由她(ta)(ta)(ta)所養,最(zui)后由她(ta)(ta)(ta)化解,她(ta)(ta)(ta)是(shi)(shi)(shi)萬(wan)(wan)(wan)有(you)(you)之(zhi)源,萬(wan)(wan)(wan)化之(zhi)本。所以說她(ta)(ta)(ta)生(sheng)(sheng)育(yu)(yu)(yu)天(tian)(tian)(tian)地(di)(di)。
(3)大(da)道無(wu)情(qing),運行日(ri)月:大(da)道,至(zhi)高無(wu)上,極尊(zun)至(zhi)貴(gui)的(de)道。無(wu)情(qing),沒(mei)有偏愛及(ji)私(si)(si)情(qing)。運行,旋轉運行,此處指(zhi)化生萬(wan)(wan)物。日(ri)月,指(zhi)日(ri)月星辰(chen)及(ji)世間萬(wan)(wan)物。此句言人(ren)有喜、怒、哀、樂(le)等表現,都是(shi)從一個(ge)“情(qing)”字中(zhong)而(er)來,然而(er)不(bu)可名(ming)狀的(de)大(da)道,雖然萬(wan)(wan)物都在她的(de)包(bao)容之中(zhong),但她則(ze)是(shi)一視同仁,沒(mei)有半點(dian)偏愛和私(si)(si)護(hu),在大(da)宇宙中(zhong)旋轉運行,沒(mei)有止息,也沒(mei)有偏差,試想這種充沛的(de)能(neng)力(li)及(ji)行為,是(shi)誰給她的(de)呢(ni)?那就是(shi)沒(mei)有一分(fen)一毫私(si)(si)情(qing)的(de)大(da)道。
(4)大道(dao)無(wu)名(ming),長(chang)養(yang)萬(wan)物(wu)(wu):無(wu)名(ming),是指無(wu)形(xing)無(wu)象(xiang)的(de)混元大道(dao),因無(wu)形(xing)無(wu)象(xiang),所(suo)以(yi)叫無(wu)名(ming)。《道(dao)德經(jing)》云(yun):“道(dao)常無(wu)名(ming)。”無(wu)名(ming)指有功而(er)(er)不為(wei)名(ming)的(de)意思(si)。《道(dao)德經(jing)》又云(yun):“大道(dao)泛兮(xi),其可左右。萬(wan)物(wu)(wu)恃(shi)之(zhi)以(yi)生(sheng)而(er)(er)不辭(ci),功成而(er)(er)不有。”不有指不為(wei)已有,也是指無(wu)名(ming)之(zhi)意。長(chang)養(yang),生(sheng)長(chang)養(yang)育。萬(wan)物(wu)(wu),指世間萬(wan)事(shi)萬(wan)物(wu)(wu)。此句言大道(dao)自生(sheng)萬(wan)事(shi)萬(wan)物(wu)(wu)而(er)(er)不為(wei)已有的(de)博大胸懷和(he)無(wu)私。
(5)吾(wu)不(bu)知(zhi)(zhi)其名(ming)(ming),強名(ming)(ming)曰(yue)道(dao)(dao):吾(wu),即(ji)我。不(bu)知(zhi)(zhi)其名(ming)(ming),不(bu)知(zhi)(zhi)道(dao)(dao)她(ta)(ta)的(de)名(ming)(ming)稱(cheng)(cheng),如(ru)何稱(cheng)(cheng)謂她(ta)(ta)。強名(ming)(ming),勉(mian)強稱(cheng)(cheng)名(ming)(ming)。此句(ju)言(yan)大道(dao)(dao)是(shi)萬事萬物(wu)產生、發展、滅亡(wang)的(de)根源,就(jiu)連太上老君都不(bu)知(zhi)(zhi)道(dao)(dao)怎么稱(cheng)(cheng)呼(hu)她(ta)(ta),給(gei)她(ta)(ta)定稱(cheng)(cheng),就(jiu)勉(mian)強稱(cheng)(cheng)之(zhi)為(wei)“道(dao)(dao)”。《道(dao)(dao)德(de)經》云:“有物(wu)混成,先天(tian)地生。寂兮寥兮,獨立(li)而(er)不(bu)改,周行而(er)不(bu)殆。可(ke)以為(wei)天(tian)下母。吾(wu)不(bu)知(zhi)(zhi)其名(ming)(ming),字之(zhi)曰(yue)道(dao)(dao)。”
此(ci)段總的(de)(de)(de)(de)是(shi)(shi)(shi)講(jiang),太上老君教(jiao)人(ren)知道(dao)什(shen)么是(shi)(shi)(shi)萬(wan)(wan)(wan)(wan)事(shi)萬(wan)(wan)(wan)(wan)物(wu)(wu)的(de)(de)(de)(de)根源,她(ta)(ta)是(shi)(shi)(shi)沒(mei)(mei)有(you)(you)形狀(zhuang)、沒(mei)(mei)有(you)(you)情欲、沒(mei)(mei)有(you)(you)名(ming)字的(de)(de)(de)(de)大(da)道(dao)之(zhi)(zhi)體,她(ta)(ta)是(shi)(shi)(shi)天(tian)(tian)地萬(wan)(wan)(wan)(wan)物(wu)(wu)的(de)(de)(de)(de)運(yun)作長(chang)養(yang)的(de)(de)(de)(de)惟一(yi)操作者。沒(mei)(mei)有(you)(you)她(ta)(ta),世界將毫無(wu)生機可(ke)言,凡(fan)是(shi)(shi)(shi)有(you)(you)智(zhi)慧(hui)的(de)(de)(de)(de)人(ren)士(shi),應當(dang)觀察(cha)她(ta)(ta)的(de)(de)(de)(de)永恒(heng)常存,向她(ta)(ta)學習。一(yi)要學習她(ta)(ta)的(de)(de)(de)(de)無(wu)形。“外其(qi)身(shen)而身(shen)修,忘其(qi)形而形存”。“吾(wu)所以(yi)有(you)(you)大(da)患者,為吾(wu)有(you)(you)身(shen),及吾(wu)無(wu)身(shen),吾(wu)又(you)何患”。二要做(zuo)到(dao)無(wu)情,無(wu)情就(jiu)是(shi)(shi)(shi)無(wu)念,就(jiu)是(shi)(shi)(shi)沒(mei)(mei)有(you)(you)七情六(liu)欲,心(xin)地才(cai)(cai)能(neng)(neng)清靜,本性才(cai)(cai)能(neng)(neng)永住。第三(san)要做(zuo)到(dao)無(wu)名(ming)。萬(wan)(wan)(wan)(wan)事(shi)萬(wan)(wan)(wan)(wan)物(wu)(wu)都是(shi)(shi)(shi)從無(wu)名(ming)中(zhong)生出,修行(xing)的(de)(de)(de)(de)人(ren),如果能(neng)(neng)做(zuo)到(dao)舍去有(you)(you)形之(zhi)(zhi)身(shen),忘掉肉(rou)體之(zhi)(zhi)我,即是(shi)(shi)(shi)大(da)道(dao)無(wu)形之(zhi)(zhi)功;能(neng)(neng)做(zuo)到(dao)一(yi)念不動,心(xin)地圓滿無(wu)缺,即是(shi)(shi)(shi)大(da)道(dao)無(wu)情之(zhi)(zhi)功。能(neng)(neng)做(zuo)到(dao)這(zhe)些,在你(ni)的(de)(de)(de)(de)性海中(zhong)無(wu)一(yi)物(wu)(wu)可(ke)思,無(wu)一(yi)事(shi)可(ke)言。達到(dao)不可(ke)名(ming)狀(zhuang)的(de)(de)(de)(de)元始先(xian)天(tian)(tian)境界,即有(you)(you)無(wu)名(ming)的(de)(de)(de)(de)大(da)道(dao)之(zhi)(zhi)體了,到(dao)此(ci)則萬(wan)(wan)(wan)(wan)福并致,圓滿無(wu)缺,常此(ci)先(xian)天(tian)(tian)大(da)道(dao)必然有(you)(you)成了。
(6)夫(fu)道(dao)者,有(you)(you)(you)(you)清(qing)(qing)有(you)(you)(you)(you)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),有(you)(you)(you)(you)動(dong)(dong)(dong)(dong)有(you)(you)(you)(you)靜(jing)(jing)。天(tian)(tian)清(qing)(qing)地(di)(di)(di)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),天(tian)(tian)動(dong)(dong)(dong)(dong)地(di)(di)(di)靜(jing)(jing)。男(nan)(nan)(nan)清(qing)(qing)女濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),男(nan)(nan)(nan)動(dong)(dong)(dong)(dong)女靜(jing)(jing)。降本流末(mo),而生(sheng)萬(wan)物(wu):夫(fu),發語詞。清(qing)(qing)為天(tian)(tian),正陽之(zhi)(zhi)炁,上升為天(tian)(tian)。濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)為地(di)(di)(di),正陰之(zhi)(zhi)炁,下結為地(di)(di)(di)。有(you)(you)(you)(you)清(qing)(qing)有(you)(you)(you)(you)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),指(zhi)(zhi)能(neng)清(qing)(qing)能(neng)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),如宇宙(zhou)中有(you)(you)(you)(you)清(qing)(qing)水(shui)就有(you)(you)(you)(you)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)水(shui)一樣。動(dong)(dong)(dong)(dong),指(zhi)(zhi)動(dong)(dong)(dong)(dong)態(tai)。靜(jing)(jing),指(zhi)(zhi)靜(jing)(jing)態(tai)。有(you)(you)(you)(you)動(dong)(dong)(dong)(dong)有(you)(you)(you)(you)靜(jing)(jing),指(zhi)(zhi)能(neng)動(dong)(dong)(dong)(dong)能(neng)靜(jing)(jing)。天(tian)(tian)清(qing)(qing),指(zhi)(zhi)天(tian)(tian)動(dong)(dong)(dong)(dong)而清(qing)(qing)。地(di)(di)(di)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),指(zhi)(zhi)地(di)(di)(di)凝而濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)。天(tian)(tian)動(dong)(dong)(dong)(dong)地(di)(di)(di)靜(jing)(jing),指(zhi)(zhi)天(tian)(tian)地(di)(di)(di)有(you)(you)(you)(you)動(dong)(dong)(dong)(dong)有(you)(you)(you)(you)靜(jing)(jing)。男(nan)(nan)(nan)清(qing)(qing),男(nan)(nan)(nan)子(zi)有(you)(you)(you)(you)神(shen)炁之(zhi)(zhi)清(qing)(qing)。女濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo),女子(zi)有(you)(you)(you)(you)敗血之(zhi)(zhi)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)。男(nan)(nan)(nan)動(dong)(dong)(dong)(dong),男(nan)(nan)(nan)子(zi)好動(dong)(dong)(dong)(dong)。女靜(jing)(jing),女子(zi)好靜(jing)(jing)。降本,歸于根本。流末(mo),返于末(mo)端。此句說:道(dao)分清(qing)(qing)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)動(dong)(dong)(dong)(dong)靜(jing)(jing)之(zhi)(zhi)喻(yu),男(nan)(nan)(nan)女動(dong)(dong)(dong)(dong)靜(jing)(jing)之(zhi)(zhi)機,清(qing)(qing)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)動(dong)(dong)(dong)(dong)靜(jing)(jing)之(zhi)(zhi)理,男(nan)(nan)(nan)女清(qing)(qing)濁(zhuo)(zhuo)(zhuo)(zhuo)(zhuo)之(zhi)(zhi)用,動(dong)(dong)(dong)(dong)靜(jing)(jing)之(zhi)(zhi)機,萬(wan)物(wu)本末(mo)之(zhi)(zhi)由。
(7)清(qing)者(zhe)濁之(zhi)(zhi)源(yuan),動(dong)(dong)者(zhe)靜之(zhi)(zhi)基:源(yuan),源(yuan)頭。基,基礎、根(gen)本(ben)。清(qing)者(zhe)濁之(zhi)(zhi)源(yuan),動(dong)(dong)者(zhe)靜之(zhi)(zhi)基,指(zhi)清(qing)、濁、動(dong)(dong)、靜乃相(xiang)對之(zhi)(zhi)態(tai),有晴天(tian)(tian)就有陰天(tian)(tian),有生(sheng)(sheng)就有死,兩者(zhe)相(xiang)互轉化(hua)的運(yun)動(dong)(dong),才有生(sheng)(sheng)生(sheng)(sheng)不(bu)息(xi)的大(da)道運(yun)行。
(8)人能(neng)(neng)(neng)常清靜(jing),天(tian)地(di)悉(xi)皆歸:此句言學仙(xian)之(zhi)人,能(neng)(neng)(neng)堅守(shou)于(yu)至道(dao)(dao)(dao)(dao),一切萬物自(zi)然歸之(zhi)。經云:“江河淮海,非(fei)欲(yu)于(yu)魚鱉(bie)蛟(jiao)龍,魚鱉(bie)蛟(jiao)龍自(zi)來歸之(zhi)。人能(neng)(neng)(neng)清虛(xu)寡欲(yu),無為非(fei)于(yu)至道(dao)(dao)(dao)(dao),至道(dao)(dao)(dao)(dao)自(zi)來歸之(zhi)于(yu)人。但能(neng)(neng)(neng)守(shou)太和元炁(qi),體道(dao)(dao)(dao)(dao)合(he)真,萬物悉(xi)歸耳。”
此段總(zong)述了,所謂大(da)(da)道(dao)(dao)的(de)(de)(de)(de)(de)造化(hua),乃是大(da)(da)道(dao)(dao)中(zhong)自然(ran)(ran)而然(ran)(ran)大(da)(da)道(dao)(dao)無形(xing)的(de)(de)(de)(de)(de)運作,絲毫(hao)沒有(you)一點(dian)自私的(de)(de)(de)(de)(de)作為,這樣才(cai)能做到“大(da)(da)道(dao)(dao)之行(xing)(xing)也,天下(xia)為公”的(de)(de)(de)(de)(de)境(jing)(jing)界。清、濁、動(dong)、靜(jing)、天、地、男、女,萬事萬物的(de)(de)(de)(de)(de)生生化(hua)化(hua),由本(ben)到末(mo)的(de)(de)(de)(de)(de)運行(xing)(xing),永(yong)不停止,人在其(qi)境(jing)(jing),如(ru)果迷于(yu)其(qi)中(zhong),隨波逐流,便是生死流浪!如(ru)果放下(xia)身(shen)心,合于(yu)大(da)(da)道(dao)(dao)的(de)(de)(de)(de)(de)清靜(jing)無為,便是道(dao)(dao)德崇高的(de)(de)(de)(de)(de)人了。
(9)夫人(ren)神(shen)(shen)好(hao)清(qing),而心(xin)(xin)擾(rao)之(zhi);人(ren)心(xin)(xin)好(hao)靜,而欲牽之(zhi):神(shen)(shen),此處指(zhi)人(ren)的元神(shen)(shen)本(ben)(ben)性(xing),來自無極中(zhong)的真陽之(zhi)靈。心(xin)(xin),元炁結成(cheng)的東西,圣人(ren)云:“聲色不(bu)止神(shen)(shen)不(bu)清(qing),思(si)慮不(bu)止心(xin)(xin)不(bu)寧,心(xin)(xin)不(bu)寧兮神(shen)(shen)不(bu)靈,神(shen)(shen)不(bu)寧兮道(dao)不(bu)成(cheng)。”七情六欲,是識神(shen)(shen)著(zhu)了外(wai)境而生之(zhi)貪念(nian),元炁所(suo)結成(cheng)之(zhi)心(xin)(xin),本(ben)(ben)來也是好(hao)靜,但貪欲之(zhi)念(nian)一起,牽動一心(xin)(xin),就不(bu)再(zai)平靜了。此句言人(ren)的心(xin)(xin)神(shen)(shen)本(ben)(ben)來清(qing)靜,都是因世欲之(zhi)事干擾(rao),而使之(zhi)不(bu)清(qing)靜。
(10)常能遣其欲(yu),而(er)心(xin)(xin)自靜(jing),澄(cheng)其心(xin)(xin)而(er)神自清:遣,去(qu)除。澄(cheng),澄(cheng)清。此句言人能去(qu)除七(qi)情六欲(yu),內(nei)(nei)守元和自然(ran)之(zhi)炁,內(nei)(nei)心(xin)(xin)自然(ran)而(er)然(ran)就(jiu)(jiu)會安靜(jing),七(qi)情六欲(yu)就(jiu)(jiu)不能存在。古仙云:“欲(yu)從心(xin)(xin)起,息(xi)從心(xin)(xin)定,心(xin)(xin)息(xi)相依,息(xi)調心(xin)(xin)靜(jing)。”
(11)自(zi)然(ran)(ran)六(liu)(liu)欲(yu)(yu)(yu)不生,三毒(du)(du)消滅:六(liu)(liu)欲(yu)(yu)(yu),指六(liu)(liu)根(gen)(gen),六(liu)(liu)根(gen)(gen)指眼、耳(er)、口(kou)、鼻、心、意。欲(yu)(yu)(yu),染著之(zhi)貌(mao),情(qing)愛之(zhi)喻。觀(guan)境而染,謂之(zhi)欲(yu)(yu)(yu)。所(suo)以眼見耳(er)聞(wen),意知心覺。世上(shang)之(zhi)人如果能(neng)(neng)斷(duan)其(qi)(qi)情(qing),去(qu)其(qi)(qi)欲(yu)(yu)(yu),澄其(qi)(qi)心,忘其(qi)(qi)慮,而安其(qi)(qi)神(shen),那么六(liu)(liu)欲(yu)(yu)(yu)自(zi)然(ran)(ran)而然(ran)(ran)就會消滅不能(neng)(neng)存在。三毒(du)(du)為三尸,上(shang)尸彭琚、中(zhong)尸彭瓚、下(xia)尸彭矯。上(shang)尸好(hao)華飾(shi),中(zhong)尸好(hao)滋(zi)味,下(xia)尸好(hao)淫(yin)欲(yu)(yu)(yu)。人若能(neng)(neng)斷(duan)其(qi)(qi)華飾(shi),遠離滋(zi)味,絕其(qi)(qi)淫(yin)欲(yu)(yu)(yu),去(qu)此三事,就能(neng)(neng)使毒(du)(du)消滅,三毒(du)(du)既滅,就能(neng)(neng)神(shen)如炁暢,自(zi)然(ran)(ran)清(qing)靜。
(12)所(suo)(suo)以(yi)不(bu)能者(zhe),為心(xin)未(wei)澄(cheng),欲未(wei)遣也:所(suo)(suo)以(yi)不(bu)能者(zhe),所(suo)(suo)以(yi)不(bu)能夠做到的,指人(ren)心(xin)被名(ming)利、聲色、滋味等(deng)所(suo)(suo)動,性亂(luan)情惑。為心(xin)未(wei)澄(cheng),指心(xin)不(bu)能澄(cheng)清。欲未(wei)遣也,指欲不(bu)能去(qu)除。此句言(yan)人(ren)心(xin)迷惑未(wei)斷(duan),心(xin)有(you)所(suo)(suo)染,不(bu)能窮盡妙理(li)。
(13)能(neng)遣之(zhi)者,內(nei)觀其心(xin)(xin)(xin),心(xin)(xin)(xin)無(wu)(wu)(wu)其心(xin)(xin)(xin):人能(neng)斷情、絕貪、去欲,即無(wu)(wu)(wu)三毒之(zhi)害,使心(xin)(xin)(xin)處于形內(nei),不(bu)能(neng)夠從(cong)外形上看到(dao)心(xin)(xin)(xin)內(nei)世界,心(xin)(xin)(xin)無(wu)(wu)(wu)其心(xin)(xin)(xin)。即無(wu)(wu)(wu)心(xin)(xin)(xin)可(ke)觀,無(wu)(wu)(wu)心(xin)(xin)(xin)可(ke)觀則無(wu)(wu)(wu)所用,無(wu)(wu)(wu)所修。就達到(dao)清靜之(zhi)道了(le)。
(14)外觀其形(xing),形(xing)無(wu)(wu)(wu)(wu)其形(xing):形(xing)由心主宰(zai),心由形(xing)表(biao)現出來(lai)。形(xing)無(wu)(wu)(wu)(wu)主就(jiu)不(bu)能(neng)安靜,心沒有形(xing)表(biao)現出來(lai)就(jiu)不(bu)存在,心處(chu)于內(nei),形(xing)見于外,內(nei)外相承,不(bu)可(ke)相離。凡夫但知矜貴(gui)(gui)(gui)此(ci)身(shen)(shen)(shen)(shen), 而惡(e)大患(huan)(huan),不(bu)知大患(huan)(huan)即(ji)是(shi)我(wo)(wo)身(shen)(shen)(shen)(shen),多(duo)求資養,終歸滅壞,故貴(gui)(gui)(gui)身(shen)(shen)(shen)(shen)即(ji)是(shi)貴(gui)(gui)(gui)患(huan)(huan),惡(e)患(huan)(huan)即(ji) 可(ke)惡(e)身(shen)(shen)(shen)(shen),為(wei)貴(gui)(gui)(gui)與(yu)大患(huan)(huan),俱(ju)以(yi)(yi)(yi)身(shen)(shen)(shen)(shen)為(wei)本(ben),故言(yan)(yan)若(ruo)(ruo)也。只為(wei)有所(suo),以(yi)(yi)(yi)有身(shen)(shen)(shen)(shen)患(huan)(huan),身(shen)(shen)(shen)(shen)既無(wu)(wu)(wu)(wu)矣,患(huan)(huan)豈有焉,故我(wo)(wo)無(wu)(wu)(wu)(wu)身(shen)(shen)(shen)(shen),患(huan)(huan)將(jiang)安托(tuo)。所(suo)言(yan)(yan)無(wu)(wu)(wu)(wu)者(zhe)(zhe),坐忘喪我(wo)(wo),隳體(ti)離形(xing),即(ji)身(shen)(shen)(shen)(shen)無(wu)(wu)(wu)(wu)身(shen)(shen)(shen)(shen),無(wu)(wu)(wu)(wu)身(shen)(shen)(shen)(shen)非是(shi)滅壞,而稱無(wu)(wu)(wu)(wu)也。故貴(gui)(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(shi)大患(huan)(huan),矜而貴(gui)(gui)(gui)之(zhi)(zhi),自(zi)貴(gui)(gui)(gui)其身(shen)(shen)(shen)(shen),恒欲(yu)陵物(wu),如(ru)此(ci)之(zhi)(zhi)人(ren),適可(ke)暫寓於(wu)世間,不(bu)得久視於(wu)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)天(tian)(tian)下(xia),寄(ji)是(shi)暫時寄(ji)寓,托(tuo)謂(wei)永相附托(tuo),言(yan)(yan)能(neng)保愛(ai)己身(shen)(shen)(shen)(shen)不(bu)輕馳(chi)騖。謙(qian)以(yi)(yi)(yi)自(zi)牧,雌而順物(wu)者(zhe)(zhe),則(ze)可(ke)以(yi)(yi)(yi)托(tuo)化於(wu)天(tian)(tian)下(xia),故德經云自(zi)愛(ai)不(bu)自(zi)貴(gui)(gui)(gui)。獨不(bu)以(yi)(yi)(yi)生(sheng)(sheng)為(wei)生(sheng)(sheng)者(zhe)(zhe),是(shi)善(shan)能(neng)攝(she)衛貴(gui)(gui)(gui)生(sheng)(sheng)之(zhi)(zhi)人(ren)也。
(15)遠觀其(qi)(qi)(qi)物(wu)(wu),物(wu)(wu)無其(qi)(qi)(qi)物(wu)(wu):物(wu)(wu),道(dao)(dao)(dao)(dao)之妙用,非世間的(de)一般物(wu)(wu)體,五行造化(hua)謂之物(wu)(wu),塊需然有凝(ning)謂之形。凡是有形質的(de),都是后(hou)天之物(wu)(wu),物(wu)(wu)無其(qi)(qi)(qi)物(wu)(wu),謂之真,真空也。《道(dao)(dao)(dao)(dao)德(de)經》云(yun):“道(dao)(dao)(dao)(dao)之為物(wu)(wu),惟(wei)恍惟(wei)惚。”又(you)曰:“恍兮惚兮,其(qi)(qi)(qi)中有物(wu)(wu)。”此(ci)句言修道(dao)(dao)(dao)(dao)之士,應當認取先(xian)天恍惚中的(de)真物(wu)(wu),而放下(xia)后(hou)天有形的(de)假物(wu)(wu),如此(ci)才能修道(dao)(dao)(dao)(dao)成真。
(16)三(san)者(zhe)既悟,惟見于空:三(san)者(zhe),指心、形、物。空,道(dao)之用(yong)。此句言(yan)凡夫俗子,都(dou)執著身、心、外(wai)物三(san)種(zhong)東西,而學道(dao)的(de)人,又常常執著外(wai)面(mian)的(de)法界,內里(li)的(de)元神(shen),遠處的(de)神(shen)通,以至“凡”能(neng)證“圣(sheng)”,“圣(sheng)”不能(neng)成“神(shen)”。如果能(neng)摒棄這些,使(shi)大道(dao)賦予了神(shen)性,即(ji)可超凡入圣(sheng)了。再進一(yi)步修煉(lian)到“圣(sheng)而不可知之謂神(shen)”的(de)高上境界,即(ji)是(shi)真空的(de)境界了。
(17)觀空(kong)(kong)(kong)(kong)(kong)亦空(kong)(kong)(kong)(kong)(kong),空(kong)(kong)(kong)(kong)(kong)無所空(kong)(kong)(kong)(kong)(kong):空(kong)(kong)(kong)(kong)(kong),真(zhen)空(kong)(kong)(kong)(kong)(kong)。空(kong)(kong)(kong)(kong)(kong)有兩(liang)種形式,有大(da)空(kong)(kong)(kong)(kong)(kong),有小空(kong)(kong)(kong)(kong)(kong)。此二空(kong)(kong)(kong)(kong)(kong)懼無即自然(ran)不染正性,以(yi)成(cheng)真(zhen)道(dao)(dao)。觀空(kong)(kong)(kong)(kong)(kong)也(ye)(ye)空(kong)(kong)(kong)(kong)(kong),大(da)道(dao)(dao)無象,空(kong)(kong)(kong)(kong)(kong)也(ye)(ye)有空(kong)(kong)(kong)(kong)(kong)象,應把此空(kong)(kong)(kong)(kong)(kong)象也(ye)(ye)加(jia)以(yi)忘(wang)去,則真(zhen)空(kong)(kong)(kong)(kong)(kong)之境(jing)更加(jia)真(zhen)實(shi)。空(kong)(kong)(kong)(kong)(kong)無所空(kong)(kong)(kong)(kong)(kong),凡居有質,都憑借大(da)道(dao)(dao)而成(cheng)形,一切物類,都是從道(dao)(dao)而產生。大(da)道(dao)(dao)坦然(ran)常存于物,非為斷滅也(ye)(ye)。
(18)所空既(ji)無(wu)(wu)(wu),無(wu)(wu)(wu)無(wu)(wu)(wu)亦無(wu)(wu)(wu):大道(dao)沒有(you)窮盡,修道(dao)到了空也沒有(you)處所之后,空也沒有(you)了。如果仍然(ran)有(you)空,就不能(neng)達到無(wu)(wu)(wu)的(de)境(jing)界,再進一步做到無(wu)(wu)(wu)之又無(wu)(wu)(wu),就無(wu)(wu)(wu)也不存(cun)在(zai)了。空有(you)皆忘才可以(yi)達到徹(che)底的(de)真(zhen)無(wu)(wu)(wu)。
(19)無(wu)(wu)無(wu)(wu)既無(wu)(wu),湛然(ran)常寂:無(wu)(wu)無(wu)(wu),無(wu)(wu)執。世(shi)間萬事萬物,都生于(yu)無(wu)(wu),而歸(gui)于(yu)無(wu)(wu),無(wu)(wu)生于(yu)有(you)(you),有(you)(you)歸(gui)于(yu)無(wu)(wu),無(wu)(wu)者有(you)(you)也,有(you)(you)者無(wu)(wu)也。金木水火土異物,自然(ran)相假,眾相寄(ji)托(tuo),共成一(yi)身。是知(zhi)形(xing)體,由來虛(xu)無(wu)(wu)。細(xi)析推陳出尋,遍體虛(xu)幻,況(kuang)一(yi)切諸法、念念,亦復(fu)如(ru)是。是知(zhi)無(wu)(wu)即(ji)(ji)是有(you)(you),有(you)(you)即(ji)(ji)是無(wu)(wu),自然(ran)而已。故經曰:無(wu)(wu)無(wu)(wu)既無(wu)(wu)。功夫(fu)到了空也沒有(you)(you)的(de)地步,就萬法都無(wu)(wu)了,達(da)到湛然(ran)而又(you)圓滿的(de)虛(xu)靜真本(ben),即(ji)(ji)成真道了。
(20)寂無所寂,欲豈能生:寂到(dao)了盡(jin)頭,連寂都(dou)不(bu)存在了,就到(dao)了無為、無事、無欲的境界,自然成(cheng)道了。
(21)欲既不(bu)生,即是真靜(jing):真靜(jing),自(zi)然無欲。求靜(jing)必須(xu)先遣(qian)欲,有欲則患生,無欲則無憂(you),無憂(you)則可進入真靜(jing)。
(22)真(zhen)常(chang)應(ying)物:真(zhen),體無增減謂之(zhi)真(zhen)。常(chang)者,法也。常(chang)能(neng)法則(ze)叫真(zhen)常(chang)之(zhi)法。法則(ze)真(zhen)常(chang)應(ying)物,隨機(ji)而(er)(er)化(hua)導眾(zhong)生(sheng)。“寂(ji)(ji)然不動(dong),感而(er)(er)遂通(tong)(tong)”,“感而(er)(er)遂通(tong)(tong)”依(yi)舊(jiu)“寂(ji)(ji)然不動(dong)”。才能(neng)真(zhen)常(chang)應(ying)物。
(23)真常得(de)性(xing)(xing)(xing):凡欲得(de)成真性(xing)(xing)(xing),須修常性(xing)(xing)(xing)而(er)為道(dao)性(xing)(xing)(xing)。得(de)者動也(ye)。動其本性(xing)(xing)(xing),謂其得(de)性(xing)(xing)(xing)。
(24)常(chang)應(ying)常(chang)靜(jing),常(chang)清靜(jing)矣:“事來(lai)則應(ying)”,常(chang)應(ying)則無(wu)所(suo)不(bu)應(ying)。常(chang)者(zhe)道體(ti)也(ye),應(ying)者(zhe)靈機也(ye)。言道體(ti)可以隨機而(er)應(ying)萬變(bian)。“事去則忘”如浮云(yun)過(guo)(guo)空,云(yun)過(guo)(guo)則天(tian)又(you)清又(you)靜(jing)。可知,不(bu)管天(tian)之(zhi)有(you)云(yun)無(wu)云(yun),而(er)天(tian)體(ti)本凈,不(bu)管心(xin)之(zhi)有(you)事無(wu)事,皆可常(chang)若無(wu)心(xin),無(wu)心(xin)之(zhi)心(xin),是(shi)為(wei)道心(xin),是(shi)為(wei)真(zhen)心(xin),真(zhen)心(xin)乃清靜(jing)無(wu)染之(zhi)心(xin),也(ye)即可應(ying)萬境萬變(bian)而(er)永恒不(bu)變(bian)之(zhi)心(xin)。
(25)如此(ci)(ci)清靜,漸入真(zhen)道:真(zhen)道,指清靜之性。真(zhen),即為道。此(ci)(ci)句(ju)言經中不(bu)言,令人須假(jia)性修,漸進而成(cheng)真(zhen)。
(26)既入真(zhen)(zhen)道(dao)(dao),名為得道(dao)(dao):此(ci)句接上句,言(yan)既入真(zhen)(zhen)道(dao)(dao),名悟修(xiu)真(zhen)(zhen)。煉(lian)凡成真(zhen)(zhen),煉(lian)真(zhen)(zhen)成神(shen)。
(27)雖名得(de)道,實(shi)無(wu)所得(de):雖然(ran)從(cong)名目(mu)上說,似(si)乎是(shi)得(de)到了(le)道,但其實(shi)道為(wei)天(tian)地之(zhi)本源,宇宙之(zhi)原(yuan)動力(li),大自然(ran)之(zhi)規(gui)律(lv)。獨立(li)而(er)不(bu)(bu)改,周行而(er)不(bu)(bu)殆。自本自根,未(wei)有天(tian)地,自古(gu)以固存。先(xian)天(tian)地生而(er)不(bu)(bu)為(wei)久,長于上古(gu)而(er)不(bu)(bu)為(wei)老。太(tai)上無(wu)極(ji)大道,本無(wu)得(de)無(wu)失(shi),無(wu)形(xing)無(wu)象(xiang),視之(zhi)不(bu)(bu)見,聽(ting)之(zhi)不(bu)(bu)聞(wen),搏之(zhi)不(bu)(bu)得(de)。故曰實(shi)無(wu)所得(de)。
(28)為(wei)化(hua)(hua)眾生,名(ming)為(wei)得(de)道:化(hua)(hua),返以守真(zhen)謂之(zhi)(zhi)化(hua)(hua)。化(hua)(hua),遷變之(zhi)(zhi)義。逐換(huan)應見(jian)(jian)(jian)之(zhi)(zhi)名(ming),化(hua)(hua)別種種,應見(jian)(jian)(jian)容儀。有(you)無莫測,透(tou)化(hua)(hua)時人。透(tou)化(hua)(hua)者(zhe),指(zhi)事為(wei)喻。恒勸開(kai)悟教(jiao)道之(zhi)(zhi)名(ming)。普令后學(xue)之(zhi)(zhi)人。舍惡從善,惜身保命。故要歸于圣教(jiao)。只(zhi)有(you)太上西化(hua)(hua)流沙,八(ba)十一國,亦法視(shi)相,或見(jian)(jian)(jian)大(da)人,身千丈;或見(jian)(jian)(jian)小人,身長丈八(ba)。變見(jian)(jian)(jian)無方,易形改號(hao)。或曰(yue)金仙(xian)(xian),或曰(yue)梵仙(xian)(xian)。隨方設(she)化(hua)(hua),同體異名(ming)。教(jiao)人修道,去妄成真(zhen)。乃立清(qing)靜之(zhi)(zhi)教(jiao),是為(wei)得(de)道。
(29)能悟(wu)(wu)(wu)之(zhi)(zhi)者,可傳圣(sheng)道:悟(wu)(wu)(wu),覺,猶通。此句言凡學仙之(zhi)(zhi)人,若悟(wu)(wu)(wu)真(zhen)理,則(ze)不(bu)(bu)以西竺(zhu)東土為名,分別(bie)六合之(zhi)(zhi)內(nei),天上地下(xia),道化一(yi)也。若悟(wu)(wu)(wu)解之(zhi)(zhi)者也不(bu)(bu)以至(zhi)道為尊,也不(bu)(bu)以眾(zhong)教為異,也不(bu)(bu)以儒(ru)宗為別(bie)。能悟(wu)(wu)(wu)本性,非分別(bie)所得(de)。但能體似虛無(wu),常得(de)至(zhi)道。歸身(shen)內(nei)修清(qing)(qing)靜,則(ze)順天從也,名合人事(shi),可以救苦拔衰。以此修持,自(zi)然(ran)清(qing)(qing)靜。人能清(qing)(qing)靜,至(zhi)道自(zi)來,不(bu)(bu)求(qiu)自(zi)得(de),不(bu)(bu)學而成。清(qing)(qing)靜自(zi)然(ran),圣(sheng)道歸身(shen),所以說可傳圣(sheng)道。
此段(duan)總的是(shi)講(jiang)了(le)要“遣欲(yu)”、“澄心”,在做(zuo)到(dao)“無心”、“無形”、“無物”的境界后(hou),還要把“空”、“無”及湛然(ran)之(zhi)“寂(ji)”也當做(zuo)有(you)名之(zhi)物,遣而(er)(er)忘(wang)之(zhi),以達到(dao)“真常”、“清靜”,從而(er)(er)“得(de)道”。所謂得(de)道,并不是(shi)指有(you)形有(you)象(xiang)之(zhi)道,而(er)(er)是(shi)得(de)證(zheng)虛(xu)靈本性圓(yuan)滿無缺(que)之(zhi)道,得(de)了(le)此道之(zhi)后(hou),可(ke)以應(ying)物應(ying)事,玄同萬物。妙(miao)合先天之(zhi)炁(qi),而(er)(er)運化于萬物內外,綿綿無盡。
(30)老(lao)君曰(yue):上(shang)士(shi)(shi)無爭(zheng)(zheng),下(xia)士(shi)(shi)好(hao)爭(zheng)(zheng):上(shang)士(shi)(shi),有(you)(you)修為有(you)(you)涵養(yang)的(de)上(shang)等智(zhi)(zhi)慧(hui)的(de)人,是上(shang)德派生的(de)。下(xia)士(shi)(shi),指修為涵養(yang)各方面都次于(yu)上(shang)士(shi)(shi)的(de)人。爭(zheng)(zheng),求靜,執(zhi)有(you)(you)之(zhi)意。此句(ju)言有(you)(you)修為有(you)(you)涵養(yang)的(de)上(shang)等智(zhi)(zhi)慧(hui)的(de)人,不與外界(jie)爭(zheng)(zheng)勝(sheng)爭(zheng)(zheng)強而自強。這是上(shang)士(shi)(shi)所獲(huo)得的(de)福(fu)炁(qi),而下(xia)士(shi)(shi)由于(yu)一味爭(zheng)(zheng)取(qu)身外之(zhi)物,而失其內在真性(xing),終使神喪(sang)炁(qi)絕,一無所獲(huo)。
(31)上(shang)(shang)德(de)(de)不德(de)(de),下德(de)(de)執德(de)(de):德(de)(de),是(shi)(shi)(shi)道(dao)所表(biao)現出來的(de)(de),通于(yu)道(dao)。經云:“道(dao)之(zhi)(zhi)在我即為德(de)(de)。”又云:“德(de)(de)者得也。”德(de)(de)的(de)(de)體性特征都(dou)同于(yu)道(dao),道(dao)無(wu)形(xing)無(wu)象,含而(er)(er)不露(lu),空(kong)虛(xu)而(er)(er)無(wu)跡象,卻(que)無(wu)所不有(you),無(wu)所不在,無(wu)所不為,無(wu)所不成。生育天地,運行日(ri)月,長(chang)養(yang)萬物,卻(que)不自(zi)恃、自(zi)彰。這種(zhong)特征表(biao)現在人(ren)身上(shang)(shang),就(jiu)叫“上(shang)(shang)德(de)(de)”。上(shang)(shang)德(de)(de)和(he)常德(de)(de)一(yi)樣,是(shi)(shi)(shi)內在的(de)(de)、實質的(de)(de)、無(wu)形(xing)的(de)(de)、自(zi)然(ran)的(de)(de),而(er)(er)不是(shi)(shi)(shi)外在的(de)(de)、表(biao)面的(de)(de)、形(xing)式上(shang)(shang)的(de)(de)東西。因而(er)(er),無(wu)形(xing)的(de)(de)道(dao)是(shi)(shi)(shi)大道(dao),無(wu)形(xing)的(de)(de)內在之(zhi)(zhi)德(de)(de)是(shi)(shi)(shi)上(shang)(shang)德(de)(de)。而(er)(er)下德(de)(de)之(zhi)(zhi)人(ren),一(yi)味追求有(you)為之(zhi)(zhi)法(fa),飄流浮于(yu)開、情之(zhi)(zhi)間,自(zi)以為是(shi)(shi)(shi),無(wu)法(fa)突破小我而(er)(er)進入無(wu)我的(de)(de)高上(shang)(shang)境界。
(32)執著之者,不名道德(de):執著,指執德(de)、下德(de)。道德(de),指通變無(wu)方(fang),存(cun)亡自(zi)在,應見即(ji)用,能(neng)尊能(neng)貴,悉皆(jie)自(zi)然。此句(ju)言下德(de)之人,故執諸(zhu)相,行流涉于有為(wei),是不懂事(shi)理,不懂道德(de)的(de)人,不能(neng)成道。
此段總講(jiang)了(le)人能(neng)安(an)分守己(ji),善保自性,摒去一(yi)切(qie)塵障,樂(le)道報德,自然靈(ling)性升華,福(fu)壽無邊,切(qie)莫執著一(yi)事(shi)一(yi)物而自困愁城,成為一(yi)個不明(ming)事(shi)理、不能(neng)自拔的人。
(33)眾生(sheng)所(suo)(suo)以不得真(zhen)(zhen)道(dao)者(zhe),為有妄(wang)(wang)心(xin)(xin):妄(wang)(wang),動(dong)(dong)(dong)(dong)。情(qing)浮意(yi)動(dong)(dong)(dong)(dong),心(xin)(xin)生(sheng)所(suo)(suo)妄(wang)(wang)。動(dong)(dong)(dong)(dong),亂(luan)思(si),因妄(wang)(wang)亂(luan)了(le)本(ben)性。此句(ju)言一切眾生(sheng)不得真(zhen)(zhen)道(dao)的(de)原因,都是被(bei)情(qing)染意(yi)動(dong)(dong)(dong)(dong)。妄(wang)(wang)有所(suo)(suo)思(si),思(si)有所(suo)(suo)惑(惑,感其(qi)情(qing)而(er)妄(wang)(wang)動(dong)(dong)(dong)(dong)于意(yi))。意(yi)動(dong)(dong)(dong)(dong)其(qi)思(si)而(er)妄(wang)(wang)生(sheng)于心(xin)(xin)。人(ren)一但有了(le)妄(wang)(wang)動(dong)(dong)(dong)(dong)之心(xin)(xin),自然(ran)不能清靜,又(you)說(shuo)妄(wang)(wang)動(dong)(dong)(dong)(dong)即亡。都亡失道(dao)性。所(suo)(suo)以說(shuo)逐境而(er)感情(qing)妄(wang)(wang)動(dong)(dong)(dong)(dong),不能得到真(zhen)(zhen)道(dao)。
(34)既有妄心,即驚(jing)其(qi)神(shen):驚(jing),指心之(zhi)極畏,不只指盡(jin)驚(jing)。驚(jing)有兩種情況,一(yi)指內修清(qing)靜,忘了形而(er)(er)驚(jing)其(qi)神(shen);二指外(wai)習事情,勞于(yu)心而(er)(er)驚(jing)其(qi)形。此(ci)句言外(wai)又既驚(jing)其(qi)形體,內誘自然(ran)驚(jing)于(yu)其(qi)神(shen)。想要心神(shen)安靜,就要外(wai)欲不生,欲不能生,自然(ran)清(qing)靜。
(35)既驚其神,即(ji)著(zhu)萬物(wu)(wu):人如果驚其神,外就有所著(zhu)于境(jing),內里(li)就失去(qu)正(zheng)性,也可理解為道貴(gui)守一,不(bu)可著(zhu)于萬物(wu)(wu)而驚其神。
(36)既著萬物,即生貪(tan)求(qiu):貪(tan),過分追求(qiu)、偏愛。有兩(liang)種情況:一是貪(tan)于世事,外求(qiu)華飾欲樂,這種情況為(wei)陰咎(jiu),不合于陽,就(jiu)不能清靜,是為(wei)沉滯;二是貪(tan)于進修窮尋真(zhen)理(li),堅求(qiu)至道(dao),這叫內(nei)貪(tan)。這種情況屬于陽,能體道(dao)合真(zhen),自然清靜。
(37)既(ji)生(sheng)(sheng)貪(tan)(tan)求(qiu)(qiu),即是(shi)(shi)煩(fan)(fan)惱(nao)(nao)(nao)(nao):貪(tan)(tan)求(qiu)(qiu)外事,要(yao)漸(jian)(jian)漸(jian)(jian)斷除(chu);貪(tan)(tan)求(qiu)(qiu)內事,要(yao)勤(qin)(qin)勤(qin)(qin)修(xiu)進。雖然(ran)(ran)是(shi)(shi)內求(qiu)(qiu)至道,也不(bu)可以(yi)固(gu)執,如(ru)此(ci)也能(neng)生(sheng)(sheng)煩(fan)(fan)惱(nao)(nao)(nao)(nao)。這里的煩(fan)(fan)惱(nao)(nao)(nao)(nao)也分(fen)兩種(zhong)情況(kuang),有輕(qing)重(zhong)之分(fen),一(yi)是(shi)(shi)輕(qing)煩(fan)(fan)惱(nao)(nao)(nao)(nao),二(er)是(shi)(shi)重(zhong)煩(fan)(fan)惱(nao)(nao)(nao)(nao)。輕(qing)煩(fan)(fan)惱(nao)(nao)(nao)(nao)是(shi)(shi)貪(tan)(tan)求(qiu)(qiu)至道,這種(zhong)情況(kuang)也生(sheng)(sheng)煩(fan)(fan)惱(nao)(nao)(nao)(nao)。二(er)是(shi)(shi)外求(qiu)(qiu)世法,名重(zhong)煩(fan)(fan)惱(nao)(nao)(nao)(nao)。輕(qing)就(jiu)合陽,所(suo)以(yi)叫(jiao)清(qing),重(zhong)即合陰,所(suo)以(yi)叫(jiao)濁。雖然(ran)(ran)分(fen)了輕(qing)重(zhong),但(dan)兩者這間又是(shi)(shi)相(xiang)對(dui)的。貪(tan)(tan)就(jiu)會生(sheng)(sheng)迷惑(huo),但(dan)是(shi)(shi)要(yao)舍重(zhong)棄輕(qing),內守(shou)元和,湛然(ran)(ran)不(bu)動,所(suo)以(yi)叫(jiao)懷道抱德了,自(zi)然(ran)(ran)而然(ran)(ran)就(jiu)淳樸(pu)了。
(38)煩惱(nao)妄想(xiang),憂苦(ku)(ku)(ku)身(shen)(shen)心(xin)(xin)。便(bian)遭濁辱,流浪(lang)生(sheng)死。常(chang)沉苦(ku)(ku)(ku)海(hai),永失(shi)真道(dao):濁,染。辱,污(wu)。流浪(lang),指反復。苦(ku)(ku)(ku)海(hai),苦(ku)(ku)(ku)的(de)大(da)海(hai),海(hai)指大(da)。此句言人的(de)身(shen)(shen)心(xin)(xin)逐于(yu)外物,憂苦(ku)(ku)(ku)自然(ran)而然(ran)就產(chan)生(sheng)而擾亂(luan)身(shen)(shen)心(xin)(xin),在生(sheng)死之(zhi)間(jian)反復,永遠不(bu)(bu)能超(chao)脫,流浪(lang)于(yu)苦(ku)(ku)(ku)海(hai)之(zhi)中(zhong)。憂苦(ku)(ku)(ku)的(de)事不(bu)(bu)能夠休止,都是出自人心(xin)(xin)造作的(de)。學道(dao)的(de)人,都內守(shou)(shou)其一(yi)外除其想(xiang)(一(yi),指身(shen)(shen))。圣人云(yun)(yun):“存(cun)(cun)三守(shou)(shou)一(yi)”。(三,指精、炁、神。)但守(shou)(shou)其身(shen)(shen),必存(cun)(cun)于(yu)三。所以《西升經》云(yun)(yun):守(shou)(shou)身(shen)(shen)不(bu)(bu)失(shi),常(chang)存(cun)(cun)也(ye),專守(shou)(shou)其一(yi),不(bu)(bu)生(sheng)妄想(xiang),即免于(yu)苦(ku)(ku)(ku)海(hai),沉淪憂苦(ku)(ku)(ku),不(bu)(bu)著于(yu)身(shen)(shen)。心(xin)(xin)自然(ran)解脫,自然(ran)清靜。
(39)真(zhen)常(chang)(chang)之道(dao)(dao)(dao),悟(wu)者(zhe)自(zi)得(de)(de)(de),得(de)(de)(de)悟(wu)道(dao)(dao)(dao)者(zhe),常(chang)(chang)清靜矣:真(zhen)道(dao)(dao)(dao)是(shi)常(chang)(chang)存的(de),無時不(bu)(bu)(bu)在(zai),不(bu)(bu)(bu)生也不(bu)(bu)(bu)滅,她外包天(tian)地,內入毫芒,運(yun)行日月,長養萬物,人能悟(wu)解(jie),自(zi)然而得(de)(de)(de),得(de)(de)(de)的(de)不(bu)(bu)(bu)是(shi)外在(zai)的(de)東西,而是(shi)道(dao)(dao)(dao)。所(suo)以太上說,人能覺悟(wu),悟(wu)則本性,謂(wei)之得(de)(de)(de)道(dao)(dao)(dao)也,所(suo)得(de)(de)(de)到的(de)道(dao)(dao)(dao)不(bu)(bu)(bu)是(shi)大道(dao)(dao)(dao),大道(dao)(dao)(dao)是(shi)難(nan)求難(nan)得(de)(de)(de)的(de)。經云(yun)(yun):“天(tian)道(dao)(dao)(dao)無親,常(chang)(chang)與善人。”又云(yun)(yun):“道(dao)(dao)(dao)本無形,莫之能名,得(de)(de)(de)悟(wu)之者(zhe),惟(wei)已自(zi)知(zhi)。”善人常(chang)(chang)能守(shou)于清靜,都是(shi)得(de)(de)(de)到真(zhen)道(dao)(dao)(dao)的(de)人。
此段總講了眾生(sheng)所(suo)以不能得(de)到(dao)真(zhen)道的(de)原(yuan)因(yin),是由(you)于(yu)妄念(nian)之(zhi)起,貪求(qiu)身外有形之(zhi)物,大傷自己精炁神,以至(zhi)流浪生(sheng)死,常(chang)(chang)存苦海(hai)濁辱之(zhi)中(zhong),受苦受難(nan)(nan)。如果一心(xin)向善,修煉真(zhen)常(chang)(chang)之(zhi)道,一旦了悟大道的(de)規律,修之(zhi)不輟,自會有成。以達到(dao)常(chang)(chang)清常(chang)(chang)靜,有至(zhi)樂(le)而無苦難(nan)(nan)的(de)真(zhen)常(chang)(chang)境界(jie)。
(40)仙(xian)(xian)人(ren)(ren)(ren)葛(ge)(ge)玄(xuan)曰:吾得真(zhen)(zhen)(zhen)道(dao)(dao),誦(song)此經(jing)萬(wan)(wan)遍:葛(ge)(ge)翁,此指葛(ge)(ge)玄(xuan)。三國時方士(shi),字孝先(xian),丹陽(yang)句容(今屬江蘇)人(ren)(ren)(ren)。《抱樸子·金(jin)丹篇》稱(cheng),他曾(ceng)經(jing)從左慈學道(dao)(dao),受《太(tai)清丹經(jing)》、《九鼎丹經(jing)》、《金(jin)液丹經(jing)》等(deng)煉丹經(jing)書(shu),于(yu)閣皂山(shan)修道(dao)(dao),常辟谷服(fu)食,擅符咒諸法(fa),奇(qi)術(shu)甚多。后(hou)世道(dao)(dao)教尊稱(cheng)為“葛(ge)(ge)仙(xian)(xian)公(gong)”或“葛(ge)(ge)仙(xian)(xian)翁”,又(you)稱(cheng)“太(tai)極左仙(xian)(xian)公(gong)”;北宋(song)(song)徽宗時封為“沖應真(zhen)(zhen)(zhen)人(ren)(ren)(ren)”;南宋(song)(song)理(li)宗時封為“沖應孚佑真(zhen)(zhen)(zhen)君”。明清時,道(dao)(dao)門和民間又(you)常稱(cheng)葛(ge)(ge)洪為葛(ge)(ge)仙(xian)(xian)翁。仙(xian)(xian)翁,祖(zu)代求仙(xian)(xian),皆(jie)成(cheng)(cheng)真(zhen)(zhen)(zhen)人(ren)(ren)(ren),仙(xian)(xian)翁初入(ru)道(dao)(dao)之時,居長白山(shan),或居東岳,自后(hou)遍歷名山(shan),殷勤求道(dao)(dao),成(cheng)(cheng)道(dao)(dao)之后(hou),隱跡潛形,惟值(zhi)得留(liu)經(jing)教于(yu)世,勸(quan)悟(wu)后(hou)學之徒,凡言誦(song)此經(jing)萬(wan)(wan)遍者,即萬(wan)(wan)行(xing)圓(yuan)備,圓(yuan)滿之意。又(you)說,萬(wan)(wan)遍道(dao)(dao)備,飛升太(tai)空,萬(wan)(wan)神(shen)之備,萬(wan)(wan)遍既周,乃(nai)成(cheng)(cheng)清靜之道(dao)(dao)。
(41)此(ci)經(jing)是天(tian)(tian)人(ren)(ren)習(xi),不(bu)傳下(xia)(xia)士(shi)(shi):天(tian)(tian)人(ren)(ren),極陽之仙。天(tian)(tian)仙者,碧(bi)落飛騰,游行(xing)(xing)自在(zai),兩(liang)腋有毛羽,也叫羽客(ke)。凡是天(tian)(tian)仙羽客(ke),住于(yu)三(san)清之上(shang),常行(xing)(xing)于(yu)經(jing)法,也不(bu)輕傳下(xia)(xia)士(shi)(shi)。世人(ren)(ren)苦修(xiu)天(tian)(tian)人(ren)(ren)之行(xing)(xing),即謂天(tian)(tian)上(shang)人(ren)(ren)。凡欲修(xiu)學之士(shi)(shi),何不(bu)誦習(xi)此(ci)經(jing),日有進修(xiu)三(san)業,若無退慢之心(xin),是有進無退之士(shi)(shi),也不(bu)令經(jing)傳下(xia)(xia)士(shi)(shi)。圣人(ren)(ren)云:“經(jing)法流行(xing)(xing)于(yu)世,學人(ren)(ren)若遇須當寶而貴之,不(bu)可輕世,如逢賢士(shi)(shi),有心(xin)即授,有善即傳。”
(42)吾昔受(shou)之于(yu)(yu)東華(hua)(hua)帝君(jun):吾,仙(xian)翁自稱。東華(hua)(hua)帝君(jun),又名木(mu)公、東王公、扶桑大帝,與丹靈(ling)、黃老、皓靈(ling)、玄(xuan)老并(bing)稱“五(wu)方五(wu)老”,他掌管男仙(xian)名籍,男人成(cheng)仙(xian)必(bi)謁東王公,女于(yu)(yu)成(cheng)仙(xian)必(bi)謁西王母。此句言仙(xian)翁得受(shou)此經(jing)(清靜(jing)經(jing))于(yu)(yu)東華(hua)(hua)帝君(jun),也是不輕傳于(yu)(yu)下士的(de)。
(43)東華帝(di)君(jun)(jun)受(shou)之于(yu)金闕帝(di)君(jun)(jun):金闕,指天(tian)庭。金闕帝(di)君(jun)(jun),經書中說法(fa)不一,有經稱(cheng)是太(tai)上老(lao)君(jun)(jun)。有經稱(cheng)是太(tai)上老(lao)君(jun)(jun)隨(sui)方設化(hua),或(huo)號天(tian)皇大帝(di),或(huo)曰太(tai)一救苦天(tian)尊,或(huo)號金闕圣(sheng)君(jun)(jun)。此(ci)意指上圣(sheng)帝(di)君(jun)(jun)都(dou)寶秘(mi)此(ci)經,何況后學傳授修(xiu)持(chi)諷誦(song),還不更(geng)加崇仰而學修(xiu)。
(44)金(jin)闕帝(di)君受之(zhi)于(yu)西王(wang)母(mu):西王(wang)母(mu),即(ji)王(wang)母(mu)娘娘、金(jin)母(mu)。是(shi)道(dao)教諸女(nv)仙之(zhi)尊神,女(nv)仙之(zhi)首,凡(fan)女(nv)人成仙必謁“金(jin)母(mu)”。此句言金(jin)闕帝(di)君受此經(jing)于(yu)西王(wang)母(mu)之(zhi)時,也是(shi)不輕傳下(xia)士(shi)的(de)。
(45)皆口口相傳(chuan)(chuan)(chuan),不記(ji)文字。吾(wu)今于世,書而錄(lu)之:口口相傳(chuan)(chuan)(chuan),指古圣人傳(chuan)(chuan)(chuan)授經(jing)法(fa),都是(shi)內藏心腹,秘受經(jing)文,流(liu)通(tong)行化,并不記(ji)文字,就不被(bei)世人所能見到。自(zi)從仙(xian)翁以來,書寫(xie)下了此經(jing),傳(chuan)(chuan)(chuan)于下世,普遍流(liu)行,是(shi)要拔度(du)后學之人。
(46)上(shang)(shang)(shang)(shang)士(shi)悟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),升為天(tian)官:上(shang)(shang)(shang)(shang)士(shi),外煉形(xing)(xing)質(zhi),內(nei)養精(jing)神(shen)(shen)。外和(he)其光,而(er)同其塵,內(nei)修功而(er)保(bao)其元(yuan)(yuan)炁(qi)(qi)(qi),元(yuan)(yuan)炁(qi)(qi)(qi)是神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)母,人能常(chang)存于(yu)(yu)元(yuan)(yuan)炁(qi)(qi)(qi),下(xia)保(bao)于(yu)(yu)丹(dan)(dan)田(tian),上(shang)(shang)(shang)(shang)固于(yu)(yu)泥丸,中守于(yu)(yu)絳宮,這(zhe)樣保(bao)于(yu)(yu)三元(yuan)(yuan),內(nei)養于(yu)(yu)神(shen)(shen)。(神(shen)(shen),炁(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子。形(xing)(xing),神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)舍。神(shen)(shen)是身(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)主,身(shen)無(wu)主則(ze)不安,形(xing)(xing)無(wu)神(shen)(shen)而(er)不立。)上(shang)(shang)(shang)(shang)達之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi),常(chang)服日精(jing),保(bao)于(yu)(yu)下(xia)丹(dan)(dan)田(tian),飲月華,保(bao)于(yu)(yu)腦戶(hu)。(腦戶(hu),指泥丸上(shang)(shang)(shang)(shang)丹(dan)(dan)田(tian),屬陰(yin)。所(suo)以用太(tai)陽精(jing)炁(qi)(qi)(qi)保(bao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。)易經云:“一陰(yin)一陽之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)道,能恃日月二景,扶身(shen)形(xing)(xing)而(er)行之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),必升為天(tian)官。五云五炁(qi)(qi)(qi),是五行之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)正炁(qi)(qi)(qi)。凡上(shang)(shang)(shang)(shang)道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人,五臟既(ji)真(zhen),五臟炁(qi)(qi)(qi)自(zi)生五行,真(zhen)炁(qi)(qi)(qi)化成五云,扶其形(xing)(xing)質(zhi),上(shang)(shang)(shang)(shang)游(you)三界(jie)(jie)(三界(jie)(jie),欲界(jie)(jie)、色(se)(se)界(jie)(jie)、無(wu)色(se)(se)界(jie)(jie)),下(xia)游(you)十(shi)方(fang)(十(shi)方(fang),指四維、上(shang)(shang)(shang)(shang)、下(xia)。)。三界(jie)(jie)十(shi)方(fang)俱無(wu)滯礙,然(ran)后升入上(shang)(shang)(shang)(shang)清(qing),得位(wei)為天(tian)官之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)號。
(47)中士(shi)修(xiu)之(zhi)(zhi),南(nan)宮列仙(xian):凡學(xue)道之(zhi)(zhi)士(shi),先順煉肌(ji),謂之(zhi)(zhi)寶(bao)(bao)(bao)玉(yu)(yu)(玉(yu)(yu),指(zhi)骨)。煉肺保津,謂之(zhi)(zhi)炁。(金(jin),指(zhi)肺。金(jin)石,指(zhi)腎(shen)。丹,指(zhi)心。)安心息氣,保于(yu)。腎(shen)臟,乃得(de)延年。不是世間金(jin)石寶(bao)(bao)(bao)玉(yu)(yu)。這里(li)所謂的(de)金(jin)石,能(neng)保人(ren)性命(ming)。另據(ju)(ju)圖南(nan)子云:如(ru)何(he)外(wai)寶(bao)(bao)(bao)?即先要(yao)內(nei)(nei)保。如(ru)果能(neng)內(nei)(nei)保于(yu)性命(ming),然后(hou)上參于(yu)上清(qing)(qing)圣文。(圣文,指(zhi)上清(qing)(qing)秘寶(bao)(bao)(bao)之(zhi)(zhi)書。)下達玄微。(玄微,指(zhi)下元腎(shen))又據(ju)(ju)上清(qing)(qing)經云:南(nan)方(fang)有(you)丹靈天(tian),內(nei)(nei)有(you)蕊珠宮,宮內(nei)(nei)有(you)一(yi)真君號靈天(tian)君。又據(ju)(ju)是朱陽(yang)宮或(huo)朱陵宮。宮的(de)一(yi)處有(you)炎(yan)炎(yan)火煉池,池有(you)七寶(bao)(bao)(bao)宮殿。也稱紫(zi)陽(yang)宮。如(ru)果有(you)下達之(zhi)(zhi)士(shi),學(xue)道成(cheng)功的(de),得(de)到司命(ming)真君認同,錄下姓名,奏上南(nan)宮,就得(de)為仙(xian)宮之(zhi)(zhi)號了(le)。
(48)下(xia)士(shi)得(de)之,在(zai)(zai)世長年:下(xia)士(shi)不(bu)能絕利一源,都求資身益命之道,或(huo)(huo)服靈藥(yao),或(huo)(huo)餌丹砂,或(huo)(huo)休名棄(qi)位(wei),或(huo)(huo)淡靜安神,或(huo)(huo)依倚林泉,或(huo)(huo)藏跡于朝市(shi),內修至(zhi)道,外合五常,或(huo)(huo)隱或(huo)(huo)見(jian),體道合真,如(ru)斯(si)不(bu)退(tui),尚(shang)保(bao)延(yan)年,何況高士(shi)英賢(xian),隱于嵩谷,學神人(ren)餐藥(yao)而得(de)白日(ri)升天(tian)。何故(gu)后人(ren)不(bu)能專至(zhi),即(ji)今西岳華山,山居隱士(shi),丁陳二人(ren),在(zai)(zai)世延(yan)年注名以(yi)入仙位(wei),況后人(ren)不(bu)能相(xiang)效,故(gu)舉此數,喻乃(nai)明至(zhi)道無(wu)偏求者必達。故(gu)本經云(yun):天(tian)道無(wu)親,常與善人(ren)。
(49)游行(xing)三界(jie)(jie)(jie)(jie),升(sheng)(sheng)入金(jin)門(men):靈寶經(jing)(jing)云(yun):三十二天(tian)(tian)(tian)、三十二帝,第六名(ming)(ming)上(shang)(shang)明(ming)七曜摩夷天(tian)(tian)(tian)帝。名(ming)(ming)恬(tian)會延,此(ci)是(shi)欲(yu)界(jie)(jie)(jie)(jie)。雖有(you)此(ci)說(shuo)(shuo),凡學道但去其(qi)(qi)欲(yu),即名(ming)(ming)真(zhen)人(ren)。色界(jie)(jie)(jie)(jie)在二十四重天(tian)(tian)(tian),無(wu)極云(yun)誓天(tian)(tian)(tian)為(wei)(wei)(wei)色界(jie)(jie)(jie)(jie),其(qi)(qi)帝君(jun)號名(ming)(ming)飄(piao)駑(nu)穹隆。太素秀(xiu)樂禁上(shang)(shang)天(tian)(tian)(tian)為(wei)(wei)(wei)無(wu)色界(jie)(jie)(jie)(jie),帝君(jun)名(ming)(ming)龍羅覺長(chang),此(ci)名(ming)(ming)三界(jie)(jie)(jie)(jie),乃指(zhi)天(tian)(tian)(tian)地而言,此(ci)為(wei)(wei)(wei)外約大(da)(da)綱之說(shuo)(shuo),若(ruo)喻人(ren)身(shen)而言,三界(jie)(jie)(jie)(jie)即三丹(dan)(dan)田。下(xia)丹(dan)(dan)田為(wei)(wei)(wei)欲(yu)界(jie)(jie)(jie)(jie),中(zhong)丹(dan)(dan)田為(wei)(wei)(wei)色界(jie)(jie)(jie)(jie),上(shang)(shang)丹(dan)(dan)田為(wei)(wei)(wei)無(wu)色界(jie)(jie)(jie)(jie)。人(ren)若(ruo)保(bao)守于三丹(dan)(dan)田,則(ze)(ze)精炁神(shen)存上(shang)(shang)中(zhong)下(xia)三丹(dan)(dan)田之境,真(zhen)人(ren)游于三界(jie)(jie)(jie)(jie),若(ruo)得(de)三丹(dan)(dan)田,神(shen)俱(ju)足則(ze)(ze)自(zi)(zi)然(ran)升(sheng)(sheng)天(tian)(tian)(tian)。所以經(jing)(jing)云(yun):形神(shen)俱(ju)妙,與道合真(zhen)。《上(shang)(shang)清(qing)(qing)經(jing)(jing)》云(yun):大(da)(da)羅天(tian)(tian)(tian)在三十二天(tian)(tian)(tian)上(shang)(shang)。《靈寶經(jing)(jing)》云(yun):三界(jie)(jie)(jie)(jie)之上(shang)(shang),渺渺大(da)(da)羅,大(da)(da)羅之境,惟有(you)三清(qing)(qing)宮闕。莫不上(shang)(shang)圣高尊游于其(qi)(qi)上(shang)(shang)。學道人(ren)若(ruo)先(xian)修內行(xing),保(bao)固守于三元神(shen),三元神(shen)俱(ju)備,自(zi)(zi)得(de)升(sheng)(sheng)天(tian)(tian)(tian),游行(xing)三清(qing)(qing)之境,出入金(jin)闕之前,朝(chao)拜太上(shang)(shang)、得(de)為(wei)(wei)(wei)真(zhen)人(ren)。故(gu)曰:升(sheng)(sheng)入金(jin)門(men)。
(50)左(zuo)(zuo)玄(xuan)(xuan)真人曰:左(zuo)(zuo),指(zhi)陽。玄(xuan)(xuan),指(zhi)一(yi)(yi)(yi)。左(zuo)(zuo)玄(xuan)(xuan)是道(dao)君之(zhi)(zhi)(zhi)號(hao),得(de)一(yi)(yi)(yi)真人,是立(li)其左(zuo)(zuo)右陰(yin)陽一(yi)(yi)(yi)的(de)意思,所(suo)以(yi)稱左(zuo)(zuo)玄(xuan)(xuan)真人。左(zuo)(zuo)玄(xuan)(xuan)真人號(hao)法解,大慈大仁,多請問(wen)因緣,下游五濁,救拔(ba)一(yi)(yi)(yi)切、復(fu)歸三境(jing)。侍從(cong)尊慈,太上保之(zhi)(zhi)(zhi),稱其名(ming)(ming)號(hao)。學(xue)仙(xian)之(zhi)(zhi)(zhi)士,但能存(cun)(cun)一(yi)(yi)(yi)守(shou)于(yu)陰(yin)陽二(er)炁(qi),則(ze)為(wei)(wei)真人。何為(wei)(wei)守(shou)一(yi)(yi)(yi),一(yi)(yi)(yi)者,道(dao)之(zhi)(zhi)(zhi)本性(xing),一(yi)(yi)(yi)為(wei)(wei)大也。又云身(shen)也,所(suo)以(yi)《西(xi)升經》云:愛(ai)人不如(ru)愛(ai)身(shen),愛(ai)身(shen)不如(ru)愛(ai)神(shen)(shen)。愛(ai)神(shen)(shen)不如(ru)舍神(shen)(shen),舍神(shen)(shen)不如(ru)守(shou)身(shen),守(shou)身(shen)長久(jiu)長存(cun)(cun)。學(xue)人未玄(xuan)(xuan)微(wei),但且護(hu)形(xing),愛(ai)炁(qi)輕物,賤名(ming)(ming)思慮不惑,則(ze)血氣(qi)和(he)平,如(ru)此即其一(yi)(yi)(yi)可存(cun)(cun)。陰(yin)陽二(er)炁(qi),即坎離之(zhi)(zhi)(zhi)用,故謂為(wei)(wei)真人之(zhi)(zhi)(zhi)身(shen),然后(hou)朝(chao)于(yu)太上,皆得(de)為(wei)(wei)道(dao)之(zhi)(zhi)(zhi)臣也。上則(ze)參于(yu)三境(jing),下則(ze)游于(yu)十方(fang),開導眾生,教化未悟,引接群生,普令(ling)得(de)其道(dao),此即為(wei)(wei)真人之(zhi)(zhi)(zhi)所(suo)作也。
(51)學道之士,持誦此經(jing):持誦,依本曰讀,離本曰誦,學道之士,若能(neng)解心正(zheng),道念不退,依法(fa)奉修(xiu)如對太上,行住坐立,常持專一,是謂誦經(jing)。
(52)即得十(shi)(shi)(shi)天(tian)善(shan)神,擁護(hu)其身:十(shi)(shi)(shi)天(tian),指八方和上(shang)下。《因緣經(jing)》云:每月十(shi)(shi)(shi)直齋,各有善(shan)神直日,也為善(shan)神。且人有三業(ye)六根(gen),身形之業(ye),故有十(shi)(shi)(shi)惡。(十(shi)(shi)(shi)惡,指淫、殺、盜、貪、嫉妒、恚(hui)、惡口(kou)、兩舌、妄(wang)(wang)(wang)語(yu)、綺語(yu)。),(十(shi)(shi)(shi)善(shan),身不(bu)(bu)妄(wang)(wang)(wang)動(dong),心不(bu)(bu)妄(wang)(wang)(wang)動(dong),意(yi)不(bu)(bu)妄(wang)(wang)(wang)思(si),性不(bu)(bu)妄(wang)(wang)(wang)亂,耳不(bu)(bu)妄(wang)(wang)(wang)聽邪(xie)(xie)聲,口(kou)不(bu)(bu)妄(wang)(wang)(wang)言綺語(yu),目不(bu)(bu)妄(wang)(wang)(wang)視邪(xie)(xie)色,鼻不(bu)(bu)妄(wang)(wang)(wang)受邪(xie)(xie)穢,舌不(bu)(bu)妄(wang)(wang)(wang)食邪(xie)(xie)味,識不(bu)(bu)妄(wang)(wang)(wang)受于驚(jing)怖(bu))十(shi)(shi)(shi)善(shan)既(ji)生,十(shi)(shi)(shi)惡自滅。乃得真(zhen)圣相護(hu),此(ci)句言學道之士心常念道,持(chi)誦(song)真(zhen)經(jing),即得善(shan)神擁護(hu)。
(53)然后玉(yu)符(fu)保神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),金(jin)液(ye)煉形(xing)(xing)(xing)(xing)。形(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)俱(ju)妙,與道(dao)(dao)(dao)合(he)(he)真:玉(yu)符(fu),指玉(yu)皇之符(fu)。令人(ren)(ren)學(xue)道(dao)(dao)(dao),功(gong)圓(yuan)行(xing)滿升入仙階,先(xian)得玉(yu)皇符(fu)命,然后升仙。玉(yu)符(fu)于(yu)身(shen)(shen)而論,可明中元之事(shi)。(中元,指心(xin)(xin)(xin)。)學(xue)人(ren)(ren)之心(xin)(xin)(xin),若(ruo)能(neng)(neng)(neng)安(an)靜(jing)(jing)(jing),自然無染(ran)于(yu)塵垢,清(qing)靜(jing)(jing)(jing)而保固形(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)。上等之人(ren)(ren),悟煉金(jin)液(ye)之道(dao)(dao)(dao),以(yi)固形(xing)(xing)(xing)(xing)質。中士未(wei)悟,身(shen)(shen)外(wai)求樂,合(he)(he)和修煉,以(yi)寧性命。若(ruo)論出入之道(dao)(dao)(dao),亦先(xian)固形(xing)(xing)(xing)(xing)體,然后養于(yu)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)識,而形(xing)(xing)(xing)(xing)體固,形(xing)(xing)(xing)(xing)瘦力(li)倦(juan)。神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)者(zhe),為彼之主(zhu)(zhu),主(zhu)(zhu)安(an)則(ze)(ze)(ze)外(wai)固,假如(ru)(ru)世之屋宅,無人(ren)(ren)則(ze)(ze)(ze)不(bu)(bu)(bu)(bu)能(neng)(neng)(neng)全。內(nei)外(wai)之事(shi),也(ye)是(shi)這個道(dao)(dao)(dao)理(li)。故經(jing)云(yun):我身(shen)(shen)乃神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)車,神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)之舍,神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)之主(zhu)(zhu)。主(zhu)(zhu)人(ren)(ren)安(an)靜(jing)(jing)(jing),神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)即居(ju)之,躁(zao)動神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)即去之。又說神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)生(sheng)形(xing)(xing)(xing)(xing),形(xing)(xing)(xing)(xing)成(cheng)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),形(xing)(xing)(xing)(xing)不(bu)(bu)(bu)(bu)得神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)不(bu)(bu)(bu)(bu)能(neng)(neng)(neng)自主(zhu)(zhu),神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)不(bu)(bu)(bu)(bu)得形(xing)(xing)(xing)(xing)不(bu)(bu)(bu)(bu)能(neng)(neng)(neng)自成(cheng)。形(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)合(he)(he)同,更(geng)相生(sheng)更(geng)相成(cheng),這是(shi)表里相應之道(dao)(dao)(dao)。又說:神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)常愛(ai)人(ren)(ren),人(ren)(ren)不(bu)(bu)(bu)(bu)愛(ai)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)常愛(ai)人(ren)(ren),愿其人(ren)(ren)生(sheng),人(ren)(ren)不(bu)(bu)(bu)(bu)愛(ai)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),為心(xin)(xin)(xin)所憂(you)。心(xin)(xin)(xin)也(ye)是(shi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),其神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)名叫(jiao)靈童,能(neng)(neng)(neng)惡能(neng)(neng)(neng)善,能(neng)(neng)(neng)昧(mei)能(neng)(neng)(neng)明,能(neng)(neng)(neng)喜(xi)能(neng)(neng)(neng)怒,能(neng)(neng)(neng)正能(neng)(neng)(neng)邪。使(shi)意馬如(ru)(ru)風,驅心(xin)(xin)(xin)猿如(ru)(ru)箭(jian)疾。巧生(sheng)千種,機(ji)出萬端,皆(jie)在此神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)。《內(nei)觀經(jing)》云(yun):心(xin)(xin)(xin)即是(shi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),非(fei)(fei)(fei)青非(fei)(fei)(fei)白,非(fei)(fei)(fei)赤非(fei)(fei)(fei)黃,非(fei)(fei)(fei)大非(fei)(fei)(fei)小,非(fei)(fei)(fei)短(duan)非(fei)(fei)(fei)長,非(fei)(fei)(fei)曲非(fei)(fei)(fei)直,非(fei)(fei)(fei)柔非(fei)(fei)(fei)剛,非(fei)(fei)(fei)厚非(fei)(fei)(fei)薄,非(fei)(fei)(fei)圓(yuan)非(fei)(fei)(fei)方,變化莫測(ce),混合(he)(he)陰陽;大包(bao)天地,細入毫芒;制之則(ze)(ze)(ze)止,放(fang)之則(ze)(ze)(ze)狂;清(qing)靜(jing)(jing)(jing)則(ze)(ze)(ze)生(sheng),濁躁(zao)則(ze)(ze)(ze)亡,人(ren)(ren)能(neng)(neng)(neng)清(qing)靜(jing)(jing)(jing)內(nei)修至道(dao)(dao)(dao),制伏其心(xin)(xin)(xin),心(xin)(xin)(xin)既安(an)靜(jing)(jing)(jing),其神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)則(ze)(ze)(ze)生(sheng)。神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)生(sheng)則(ze)(ze)(ze)形(xing)(xing)(xing)(xing)固,形(xing)(xing)(xing)(xing)固成(cheng)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)藉(jie)(jie)形(xing)(xing)(xing)(xing)而成(cheng),形(xing)(xing)(xing)(xing)藉(jie)(jie)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)而生(sheng),形(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)相藉(jie)(jie),安(an)靜(jing)(jing)(jing)修功(gong),形(xing)(xing)(xing)(xing)固神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)全。所以(yi)說:形(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)俱(ju)妙,內(nei)外(wai)相應,自然與道(dao)(dao)(dao)合(he)(he)真。
(54)正(zheng)(zheng)一(yi)(yi)(yi)(yi)真人曰:正(zheng)(zheng),即(ji)真。一(yi)(yi)(yi)(yi),為(wei)大(da),也指(zhi)心。心是南方(fang)(fang)太(tai)陽(yang)(yang)(yang)(yang)(yang)之象,原處北方(fang)(fang)。因(yin)何太(tai)陽(yang)(yang)(yang)(yang)(yang)處于(yu)北方(fang)(fang),為(wei)坎離中有(you)一(yi)(yi)(yi)(yi)畫,故為(wei)一(yi)(yi)(yi)(yi)陽(yang)(yang)(yang)(yang)(yang),是謂(wei)心。一(yi)(yi)(yi)(yi)是陰中陽(yang)(yang)(yang)(yang)(yang)位,二是陽(yang)(yang)(yang)(yang)(yang)中陰位,此是五行(xing)反復(fu)之理,陰陽(yang)(yang)(yang)(yang)(yang)變化之用,是謂(wei)正(zheng)(zheng)一(yi)(yi)(yi)(yi)。正(zheng)(zheng)一(yi)(yi)(yi)(yi)真人,指(zhi)漢天(tian)師,姓(xing)張,諱道陵,今為(wei)三(san)天(tian)大(da)法師,位任正(zheng)(zheng)一(yi)(yi)(yi)(yi)真人,又為(wei)三(san)清(qing)度(du)師,居圣真之位,曾(ceng)煉五行(xing),修功(gong)為(wei)國(guo),扶衰救苦(ku),除害興(xing)物,利濟庶民,功(gong)圓行(xing)滿(man),超凡成圣。位居高上正(zheng)(zheng)一(yi)(yi)(yi)(yi)真人。人若能修煉其(qi)心,自然關府通泰(tai),神和氣(qi)暢,皆由正(zheng)(zheng)一(yi)(yi)(yi)(yi)之事。張天(tian)師流傳下來的有(you)正(zheng)(zheng)一(yi)(yi)(yi)(yi)斬邪三(san)五飛步之道、銅符鐵券、金丹(dan)寶經、秘訣(jue)靈(ling)章(zhang)、二十四(si)階(jie)品錄等。
(55)人(ren)(ren)家(jia)有(you)(you)(you)此經,悟(wu)解之(zhi)者,災(zai)障(zhang)不(bu)干,眾圣(sheng)(sheng)護門:家(jia),此指身(shen)。經,指心(xin)。真人(ren)(ren)曰(yue):家(jia)有(you)(you)(you)此經,若(ruo)能(neng)悟(wu)解玄微,清靜(jing)(jing)身(shen)心(xin),修(xiu)行(xing)念道,持誦不(bu)退,即(ji)(ji)得(de)眾圣(sheng)(sheng)神(shen)(shen)人(ren)(ren)護衛其門,即(ji)(ji)得(de)神(shen)(shen)人(ren)(ren)護門則(ze)災(zai)障(zhang)不(bu)干于家(jia)庭(ting),邪魔(mo)無犯于住止(zhi),皆因(yin)主(zhu)人(ren)(ren)清靜(jing)(jing),故得(de)神(shen)(shen)明(ming)護門。內比喻(yu)則(ze)家(jia)猶身(shen),心(xin)為經。人(ren)(ren)能(neng)清靜(jing)(jing)行(xing)其至道于心(xin),則(ze)謂(wei)之(zhi)有(you)(you)(you)此經。悟(wu),即(ji)(ji)覺。達,即(ji)(ji)解。通(tong),作了。覺了則(ze)謂(wei)心(xin)有(you)(you)(you)經。無經則(ze)未悟(wu)解,故有(you)(you)(you)災(zai)障(zhang),煩惱(nao)所生(sheng),若(ruo)心(xin)了達,則(ze)無煩惱(nao)。煩惱(nao)既(ji)無,自然清靜(jing)(jing)。災(zai)障(zhang)不(bu)生(sheng),故不(bu)干。眾圣(sheng)(sheng)護門,意思是指人(ren)(ren)身(shen)中有(you)(you)(you)三萬(wan)六(liu)千神(shen)(shen),左(zuo)三魂右(you)七魄,身(shen)有(you)(you)(you)一(yi)(yi)萬(wan)二千形影,體有(you)(you)(you)二萬(wan)四精光,五臟(zang)六(liu)腑,二十四神(shen)(shen),耳眼(yan)口鼻皆有(you)(you)(you),一(yi)(yi)一(yi)(yi)各有(you)(you)(you)宮闕(que)所居,人(ren)(ren)若(ruo)清靜(jing)(jing),眾神(shen)(shen)歸(gui)身(shen),各居宮闕(que),故云:眾圣(sheng)(sheng)護門。
(56)神(shen)(shen)(shen)(shen)(shen)升上(shang)(shang)(shang)(shang)界(jie),朝(chao)拜(bai)高真(zhen):神(shen)(shen)(shen)(shen)(shen),即心,道(dao)典云(yun),聰明(ming)正直謂之(zhi)(zhi)神(shen)(shen)(shen)(shen)(shen),陰(yin)陽不測謂之(zhi)(zhi)圣(sheng)。故(gu)云(yun)心靈則道(dao)降,道(dao)降則神(shen)(shen)(shen)(shen)(shen)靈,神(shen)(shen)(shen)(shen)(shen)靈則圣(sheng)。神(shen)(shen)(shen)(shen)(shen)明(ming)既圣(sheng),即可升。(升,登)。升登于(yu)(yu)上(shang)(shang)(shang)(shang)界(jie)。(上(shang)(shang)(shang)(shang)界(jie),三(san)(san)(san)界(jie)之(zhi)(zhi)上(shang)(shang)(shang)(shang),三(san)(san)(san)清之(zhi)(zhi)境大羅天(tian))。人能保精(jing)(jing)(jing)養氣(qi),愛神(shen)(shen)(shen)(shen)(shen)調和(he)于(yu)(yu)元(yuan)(yuan)氣(qi),填補于(yu)(yu)腦,烹(peng)煉神(shen)(shen)(shen)(shen)(shen)水,變化(hua)(hua)精(jing)(jing)(jing)神(shen)(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)(shen)氣(qi)若全,即得上(shang)(shang)(shang)(shang)升三(san)(san)(san)界(jie),朝(chao)禮太上(shang)(shang)(shang)(shang)高尊,凡(fan)學仙(xian)之(zhi)(zhi)士(shi),所(suo)說朝(chao)元(yuan)(yuan),即有二(er)種(zhong),一(yi)(yi)論(lun)天(tian)地(di),二(er)論(lun)人身,即明(ming)三(san)(san)(san)丹(dan)(dan)田(tian),且(qie)三(san)(san)(san)界(jie)朝(chao)元(yuan)(yuan)者(zhe),即上(shang)(shang)(shang)(shang)元(yuan)(yuan)、中(zhong)元(yuan)(yuan)、下(xia)(xia)元(yuan)(yuan)。上(shang)(shang)(shang)(shang)元(yuan)(yuan)上(shang)(shang)(shang)(shang)應(ying)玉(yu)清始(shi)炁(qi)(qi)(qi)所(suo)化(hua)(hua),號(hao)(hao)天(tian)寶君(jun)(jun)(jun),理玉(yu)清圣(sheng)境清微天(tian),總一(yi)(yi)十(shi)二(er)部(bu)圣(sheng)行(xing)(xing)之(zhi)(zhi)經,為洞真(zhen)教(jiao)(jiao)主(zhu),下(xia)(xia)于(yu)(yu)人身中(zhong)為上(shang)(shang)(shang)(shang)丹(dan)(dan)田(tian)。腦宮(gong)(gong)也(ye)號(hao)(hao)泥丸宮(gong)(gong)、帝君(jun)(jun)(jun)以(yi)(yi)主(zhu)于(yu)(yu)炁(qi)(qi)(qi)。中(zhong)元(yuan)(yuan)者(zhe),上(shang)(shang)(shang)(shang)應(ying)上(shang)(shang)(shang)(shang)清元(yuan)(yuan)炁(qi)(qi)(qi)所(suo)化(hua)(hua),號(hao)(hao)靈寶君(jun)(jun)(jun),理上(shang)(shang)(shang)(shang)清境禹余天(tian),總一(yi)(yi)十(shi)二(er)部(bu)真(zhen)行(xing)(xing)之(zhi)(zhi)經,為洞玄(xuan)(xuan)教(jiao)(jiao)主(zhu),下(xia)(xia)于(yu)(yu)人身中(zhong)為中(zhong)丹(dan)(dan)田(tian),心府(fu)宮(gong)(gong),帝君(jun)(jun)(jun)主(zhu)于(yu)(yu)神(shen)(shen)(shen)(shen)(shen)。下(xia)(xia)元(yuan)(yuan)上(shang)(shang)(shang)(shang)應(ying)太清玄(xuan)(xuan)炁(qi)(qi)(qi)所(suo)化(hua)(hua),號(hao)(hao)神(shen)(shen)(shen)(shen)(shen)寶君(jun)(jun)(jun),理太清仙(xian)境,大赤天(tian)總一(yi)(yi)十(shi)二(er)部(bu)仙(xian)行(xing)(xing)之(zhi)(zhi)經,為洞神(shen)(shen)(shen)(shen)(shen)教(jiao)(jiao)主(zhu),下(xia)(xia)于(yu)(yu)人身中(zhong)為下(xia)(xia)丹(dan)(dan)田(tian),炁(qi)(qi)(qi)海腎宮(gong)(gong),帝君(jun)(jun)(jun)主(zhu)于(yu)(yu)命(ming),此三(san)(san)(san)元(yuan)(yuan)、三(san)(san)(san)宮(gong)(gong)、三(san)(san)(san)寶,天(tian)地(di)得之(zhi)(zhi)以(yi)(yi)成,失(shi)之(zhi)(zhi)以(yi)(yi)傾,人生得之(zhi)(zhi)以(yi)(yi)生,失(shi)之(zhi)(zhi)以(yi)(yi)死。故(gu)《黃庭經》云(yun):一(yi)(yi)身精(jing)(jing)(jing)神(shen)(shen)(shen)(shen)(shen)慎勿失(shi)。故(gu)要保愛。又云(yun):仙(xian)人道(dao)士(shi)非有神(shen)(shen)(shen)(shen)(shen),積精(jing)(jing)(jing)累(lei)炁(qi)(qi)(qi)以(yi)(yi)成真(zhen)。此句言,凡(fan)學道(dao)之(zhi)(zhi)人,若能運(yun)用精(jing)(jing)(jing)華,存(cun)想神(shen)(shen)(shen)(shen)(shen)炁(qi)(qi)(qi),朝(chao)拜(bai)三(san)(san)(san)元(yuan)(yuan),修功(gong)不退久(jiu)而行(xing)(xing)之(zhi)(zhi),自(zi)得真(zhen)道(dao)。
(57)功(gong)滿德就,相(xiang)感(gan)帝(di)君。誦(song)持不(bu)退(tui),身(shen)騰紫(zi)云(yun)(yun):功(gong)滿八百,行(xing)(xing)(xing)滿三千。(功(gong)行(xing)(xing)(xing),此指(zhi)(zhi)(zhi)(zhi)修(xiu)煉(lian)的功(gong)行(xing)(xing)(xing)。)學人(ren)(ren)若能(neng)行(xing)(xing)(xing)胎息(xi)之(zhi)道(dao)(dao),日行(xing)(xing)(xing)八百,即可以(yi)升(sheng)(sheng)天,功(gong)行(xing)(xing)(xing)感(gan)應(ying),自(zi)(zi)然(ran)升(sheng)(sheng)舉。古德云(yun)(yun),功(gong)圓行(xing)(xing)(xing)滿升(sheng)(sheng)為(wei)金(jin)闕之(zhi)臣,獨步玉京之(zhi)上(shang)(shang)道(dao)(dao)。學人(ren)(ren)若能(neng)專守三宮(gong),朝(chao)拜真(zhen)元,百節闕府,自(zi)(zi)然(ran)通泰(tai),萬神和暢。相(xiang)感(gan)帝(di)君,指(zhi)(zhi)(zhi)(zhi)既(ji)存(cun)守三元,三元各有帝(di)君,誦(song)持不(bu)退(tui),則心念正道(dao)(dao)。身(shen)騰紫(zi)云(yun)(yun),指(zhi)(zhi)(zhi)(zhi)內觀之(zhi)道(dao)(dao),乃有正說,人(ren)(ren)有五(wu)臟屬于五(wu)行(xing)(xing)(xing),人(ren)(ren)若修(xiu)煉(lian)五(wu)行(xing)(xing)(xing)真(zhen)炁(qi),傳于五(wu)臟,故(gu)為(wei)實腹,五(wu)臟真(zhen)炁(qi)既(ji)成,自(zi)(zi)然(ran)尸解,出有入無,變化自(zi)(zi)在,存(cun)亡恍(huang)惚,此為(wei)得(de)道(dao)(dao)之(zhi)中(zhong)也。紫(zi)云(yun)(yun),指(zhi)(zhi)(zhi)(zhi)五(wu)臟真(zhen)炁(qi)結成,紫(zi)云(yun)(yun)乃是(shi)上(shang)(shang)天誥命之(zhi)炁(qi),故(gu)凡(fan)得(de)道(dao)(dao)之(zhi)人(ren)(ren),皆是(shi)乘云(yun)(yun)而去(qu),上(shang)(shang)升(sheng)(sheng)三境,朝(chao)拜太上(shang)(shang)高尊,以(yi)表得(de)道(dao)(dao)人(ren)(ren)證(zheng)于尊貴(gui)之(zhi)貌(mao)。此句言(yan)至心修(xiu)道(dao)(dao)必然(ran)成道(dao)(dao)。
《清靜(jing)(jing)(jing)(jing)經(jing)(jing)(jing)》,全稱(cheng)《太(tai)上老君(jun)說常(chang)(chang)清靜(jing)(jing)(jing)(jing)經(jing)(jing)(jing)》,一卷。作者不(bu)詳,一說葛(ge)玄。道教稱(cheng)老君(jun)西游白龜臺之時(shi),為西王母說常(chang)(chang)清靜(jing)(jing)(jing)(jing)經(jing)(jing)(jing),西王母皆口口相傳,不(bu)記文字(zi),吾(wu)今于世書(shu)而(er)錄之。為道士們日(ri)常(chang)(chang)誦習的(de)重(zhong)要功課之一。《太(tai)上老君(jun)說常(chang)(chang)清靜(jing)(jing)(jing)(jing)經(jing)(jing)(jing)》(簡稱(cheng)《清靜(jing)(jing)(jing)(jing)經(jing)(jing)(jing)》)大約產生于唐(tang)朝,當(dang)時(shi)比較著名的(de)注(zhu)本為杜光庭(ting)所注(zhu)。金代,王重(zhong)陽創立全真(zhen)教后,《清靜(jing)(jing)(jing)(jing)經(jing)(jing)(jing)》就(jiu)成為全真(zhen)教的(de)日(ri)常(chang)(chang)功課,作為非常(chang)(chang)重(zhong)要的(de)經(jing)(jing)(jing)典被重(zhong)視。
云篆太虛,浩劫之初(chu)。乍遐乍邇(er)(ěr) ,或(huo)沉或(huo)浮。五方徘徊(huai),一(yi)丈之馀(yu)(yú)。天真(zhen)皇人,按筆乃書(shu)。以演洞(dong)章,次書(shu)靈(ling)符。元(yuan)始下降(jiang),真(zhen)文誕敷。昭昭其有,冥冥其無(wu)。沉疴(kē)能自痊(quan),塵(chen)勞溺(ni)可(ke)扶。幽(you)冥將(jiang)有賴,由是升仙(xian)都。
關于此經(jing)的成立時(shi)代,根(gen)據考證應(ying)為唐(tang)代,因: (一)《清(qing)靜(jing)經(jing)》七(qi)種注本中,屬杜光庭(ting)(ting)注本為最(zui)早,杜光庭(ting)(ting)是(shi)唐(tang)末五代人,因此《清(qing)靜(jing)經(jing)》應(ying)系(xi)晚唐(tang)以前的作(zuo)品。
(二)「洞神(shen)部 玉訣類(lei) 是(shi)字(zi)號(hao)」的無名氏注(zhu)本,載有太(tai)極真人向唐(tang) 同昌公主傳授五戒、十善、六齋、三會(hui)、五臘、五忌(ji)之法,并誡其當奉持《清(qing)靜經(jing)》之事。注(zhu)中亦記唐(tang)時靈驗故(gu)事,以宣(xuan)揚此經(jing)的神(shen)應。可(ke)見此經(jing)在唐(tang)時已(yi)普遍(bian)流(liu)傳。
由以上(shang)兩點可(ke)知此經成于唐代殆無疑義。另從(cong)此經文字用例來看(kan),如(ru)三(san)毒(du)、六欲等詞匯并不(bu)常(chang)見(jian)于六朝(chao)以前的古籍。故應為六朝(chao)后的作(zuo)(zuo)品而非葛(ge)洪所(suo)作(zuo)(zuo)。疑為后世道流(liu)所(suo)依托(tuo),作(zuo)(zuo)者不(bu)詳。
本經文(wen)詞用法糅合儒釋道(dao)三(san)家(jia)詞語,故作者應是容攝三(san)教(jiao)思(si)想者。其(qi)經文(wen)的(de)意義,包含道(dao)教(jiao)的(de)道(dao),佛教(jiao)的(de)三(san)業、三(san)界說法以及儒家(jia)的(de)道(dao)德(de)說,但其(qi)基本思(si)想仍為老子道(dao)的(de)本體論(lun)與人(ren)生論(lun)。
至于(yu)此經(jing)的(de)(de)成立背景,可(ke)大體以(yi)唐時的(de)(de)宗教情況概觀(guan)。唐初李(li)氏崇(chong)拜(bai)老(lao)子,故(gu)崇(chong)道(dao)抑佛;至武(wu)后朝(chao),反(fan)崇(chong)佛棄道(dao)。這種反(fan)復的(de)(de)情況和六朝(chao)時期非(fei)常相(xiang)似,所以(yi)佛道(dao)并存在(zai)(zai)唐代(dai),只是一(yi)方(fang)(fang)顯明,另一(yi)方(fang)(fang)則(ze)灰黯(an),并非(fei)消失(shi)。到晚唐時,因(yin)政治更加(jia)混亂,人民(min)浮奢,遂需要一(yi)些教化(hua)人心的(de)(de)教材加(jia)以(yi)規范,宗教于(yu)此便發生(sheng)了凈化(hua)作(zuo)用。亦因(yin)為佛道(dao)并存,所以(yi)彼此作(zuo)品(pin)當中皆有對方(fang)(fang)的(de)(de)思想存在(zai)(zai),藉以(yi)吸收社(she)會民(min)眾的(de)(de)認同,故(gu)劃分并不很清楚。加(jia)以(yi)這部(bu)經(jing)典旨在(zai)(zai)講(jiang)清靜、無欲、陰(yin)陽等(deng)觀(guan)念,其(qi)演(yan)變符(fu)合唐代(dai)社(she)會狀況所需,更加(jia)深此經(jing)為唐朝(chao)作(zuo)品(pin)的(de)(de)可(ke)信度。
《清(qing)(qing)(qing)靜(jing)經(jing)(jing)(jing)(jing)》全文僅四(si)百多字(zi)(zi),去掉(diao)經(jing)(jing)(jing)(jing)末(mo)的(de)(de)(de)(de)題為(wei)"仙人(ren)(ren)葛翁""左玄真(zhen)人(ren)(ren)""正一(yi)(yi)(yi)真(zhen)人(ren)(ren)"的(de)(de)(de)(de)評語(yu)(yu),則不(bu)(bu)到(dao)(dao)四(si)百字(zi)(zi)。但是(shi)(shi)該(gai)經(jing)(jing)(jing)(jing)言(yan)(yan)(yan)簡意(yi)賅,以(yi)(yi)"清(qing)(qing)(qing)靜(jing)"為(wei)其主要思(si)想(xiang)(xiang),繼承并(bing)(bing)發展了(le)早期(qi)道家(jia)(jia)(jia),包括(kuo)老莊(zhuang)、列(lie)子、《易經(jing)(jing)(jing)(jing)》等(deng)人(ren)(ren)或經(jing)(jing)(jing)(jing)典的(de)(de)(de)(de)思(si)想(xiang)(xiang),形(xing)成了(le)其獨具特色的(de)(de)(de)(de)思(si)想(xiang)(xiang)體系。該(gai)經(jing)(jing)(jing)(jing)雖(sui)然以(yi)(yi)道家(jia)(jia)(jia)思(si)想(xiang)(xiang)為(wei)主,但同時也(ye)(ye)吸(xi)收并(bing)(bing)借鑒了(le)佛(fo)教的(de)(de)(de)(de)一(yi)(yi)(yi)些思(si)想(xiang)(xiang)和名(ming)(ming)詞(ci),尤其是(shi)(shi)其中(zhong)(zhong)(zhong)(zhong)"空(kong)"的(de)(de)(de)(de)理念,這也(ye)(ye)成為(wei)該(gai)經(jing)(jing)(jing)(jing)"遣欲(yu)(yu)觀空(kong)"的(de)(de)(de)(de)主要思(si)想(xiang)(xiang)。該(gai)經(jing)(jing)(jing)(jing)認(ren)為(wei),如(ru)果(guo)人(ren)(ren)能達到(dao)(dao)清(qing)(qing)(qing) 清(qing)(qing)(qing)靜(jing)的(de)(de)(de)(de)境界或者狀態, 可(ke)以(yi)(yi)做到(dao)(dao)無(wu)欲(yu)(yu)無(wu)求, 還能應和萬(wan)物, 教化(hua)(hua)(hua)眾(zhong)生(sheng), 使天地(di)歸(gui)于大道。朱(zhu)熹說:“后來(lai)(lai)道家(jia)(jia)(jia)做《清(qing)(qing)(qing)靜(jing)經(jing)(jing)(jing)(jing)》, 又(you)卻偷(tou)佛(fo)家(jia)(jia)(jia)言(yan)(yan)(yan)語(yu)(yu), 全做得(de)(de)不(bu)(bu)好。佛(fo)經(jing)(jing)(jing)(jing)所謂‘色即(ji)是(shi)(shi)空(kong)’處(chu), 他(ta)把色、受、想(xiang)(xiang)、行、識(shi)(shi)五個(ge)對一(yi)(yi)(yi)個(ge)‘空(kong)’字(zi)(zi)說, 故(gu)曰(yue):‘空(kong)即(ji)是(shi)(shi)色。受、想(xiang)(xiang)、行、識(shi)(shi), 亦復(fu)如(ru)是(shi)(shi)’, 謂是(shi)(shi)空(kong)也(ye)(ye)。而《清(qing)(qing)(qing)凈經(jing)(jing)(jing)(jing)》中(zhong)(zhong)(zhong)(zhong)偷(tou)此句意(yi)思(si), 卻說‘無(wu)無(wu)亦無(wu)’, 只偷(tou)得(de)(de)他(ta)‘色即(ji)是(shi)(shi)空(kong)’, 卻不(bu)(bu)曾理會得(de)(de)他(ta)‘受、想(xiang)(xiang)、行、識(shi)(shi), 亦復(fu)如(ru)是(shi)(shi)’之意(yi), 全無(wu)道理。”《清(qing)(qing)(qing)靜(jing)經(jing)(jing)(jing)(jing)》更(geng)有(you)(you)(you)(you)可(ke)能是(shi)(shi)受到(dao)(dao)六(liu)朝(chao)時期(qi)前(qian)(qian)秦鳩摩羅什譯本《心(xin)經(jing)(jing)(jing)(jing)》的(de)(de)(de)(de)影響。《清(qing)(qing)(qing)靜(jing)經(jing)(jing)(jing)(jing)》采用了(le)佛(fo)教的(de)(de)(de)(de)六(liu)欲(yu)(yu)、三(san)毒、空(kong)、妄(wang)(wang)心(xin)、煩(fan)惱妄(wang)(wang)想(xiang)(xiang)、苦(ku)海等(deng)專有(you)(you)(you)(you)名(ming)(ming)詞(ci)。“空(kong)”的(de)(de)(de)(de)思(si)想(xiang)(xiang), 很明(ming)顯(xian)(xian)來(lai)(lai)自佛(fo)教, 而且其語(yu)(yu)言(yan)(yan)(yan)結構(gou)也(ye)(ye)和佛(fo)經(jing)(jing)(jing)(jing)中(zhong)(zhong)(zhong)(zhong)的(de)(de)(de)(de)語(yu)(yu)言(yan)(yan)(yan)結構(gou)相似。其后的(de)(de)(de)(de)“既入真(zhen)道, 名(ming)(ming)為(wei)得(de)(de)道, 雖(sui)名(ming)(ming)得(de)(de)道, 實無(wu)所得(de)(de);為(wei)化(hua)(hua)(hua)眾(zhong)生(sheng), 名(ming)(ming)為(wei)得(de)(de)道”等(deng)多處(chu)語(yu)(yu)言(yan)(yan)(yan)結構(gou)也(ye)(ye)明(ming)顯(xian)(xian)模仿(fang)了(le)佛(fo)教的(de)(de)(de)(de)語(yu)(yu)言(yan)(yan)(yan)。 在(zai)六(liu)朝(chao)以(yi)(yi)前(qian)(qian)的(de)(de)(de)(de)經(jing)(jing)(jing)(jing)典中(zhong)(zhong)(zhong)(zhong), 沒有(you)(you)(you)(you)“苦(ku)海”一(yi)(yi)(yi)詞(ci), 而佛(fo)教傳入中(zhong)(zhong)(zhong)(zhong)國后, 許多漢譯佛(fo)經(jing)(jing)(jing)(jing)中(zhong)(zhong)(zhong)(zhong)經(jing)(jing)(jing)(jing)常(chang)出(chu)現(xian)這個(ge)詞(ci)語(yu)(yu)。《常(chang)清(qing)(qing)(qing)靜(jing)經(jing)(jing)(jing)(jing)》認(ren)為(wei), 眾(zhong)生(sheng)之所以(yi)(yi)不(bu)(bu)能得(de)(de)到(dao)(dao)真(zhen)正意(yi)義(yi)上的(de)(de)(de)(de)“道”, 是(shi)(shi)因為(wei)有(you)(you)(you)(you)一(yi)(yi)(yi)顆(ke)妄(wang)(wang)動的(de)(de)(de)(de)心(xin),從而在(zai)生(sheng)死(si)(si)中(zhong)(zhong)(zhong)(zhong)不(bu)(bu)斷輪(lun)回。道家(jia)(jia)(jia)的(de)(de)(de)(de)生(sheng)死(si)(si)觀與此不(bu)(bu)同, 《莊(zhuang)子》認(ren)為(wei)未生(sheng)之前(qian)(qian)本來(lai)(lai)沒有(you)(you)(you)(you)生(sheng)命(ming), 不(bu)(bu)僅沒有(you)(you)(you)(you)生(sheng)命(ming), 連形(xing)體也(ye)(ye)沒有(you)(you)(you)(you), 而且連構(gou)成形(xing)體的(de)(de)(de)(de)元素都(dou)沒有(you)(you)(you)(you), 混(hun)雜在(zai)恍惚之中(zhong)(zhong)(zhong)(zhong), 混(hun)沌變(bian)化(hua)(hua)(hua)而有(you)(you)(you)(you)元氣(qi), 元氣(qi)變(bian)化(hua)(hua)(hua)而有(you)(you)(you)(you)形(xing)體, 形(xing)體變(bian)化(hua)(hua)(hua)而有(you)(you)(you)(you)生(sheng)命(ming), 生(sheng)命(ming)變(bian)化(hua)(hua)(hua)而至死(si)(si)亡。這樣的(de)(de)(de)(de)生(sheng)死(si)(si)變(bian)化(hua)(hua)(hua)如(ru)同寒來(lai)(lai)暑往的(de)(de)(de)(de)四(si)季(ji)一(yi)(yi)(yi)樣, 如(ru)果(guo)失聲痛(tong)哭(ku), 那就是(shi)(shi)不(bu)(bu)懂天地(di)自然變(bian)化(hua)(hua)(hua)之理。