《清(qing)靜經》,全稱(cheng)(cheng)《太上老君說常清(qing)靜經》。一卷。作者不(bu)詳,是(shi)道(dao)教(jiao)煉養術重要資料之(zhi)(zhi)一。道(dao)教(jiao)稱(cheng)(cheng)老君西游(you)龜臺之(zhi)(zhi)時,為(wei)西王(wang)(wang)(wang)母(mu)說常清(qing)靜經。后經仙(xian)人轉傳(chuan),為(wei)葛玄所得,筆錄而(er)傳(chuan)之(zhi)(zhi)于(yu)世。即(ji)葛玄曰(yue):“吾昔受(shou)(shou)之(zhi)(zhi)于(yu)東華帝君,東華帝君受(shou)(shou)之(zhi)(zhi)于(yu)金闕帝君,金闕帝君受(shou)(shou)之(zhi)(zhi)于(yu)西王(wang)(wang)(wang)母(mu)。西王(wang)(wang)(wang)母(mu)皆口口相傳(chuan),不(bu)記文字(zi),吾今于(yu)世書而(er)錄之(zhi)(zhi)。”因而(er)《清(qing)靜經》被認為(wei)是(shi)三國時葛玄依(yi)托之(zhi)(zhi)作。
老君曰(yue):大(da)道無形,生(sheng)育天地(di)(di);大(da)道無情(qing),運(yun)行日月;大(da)道無名(ming),長養萬(wan)物;吾不知(zhi)其(qi)名(ming),強名(ming)曰(yue)道。夫道者(zhe):有(you)(you)清(qing)有(you)(you)濁,有(you)(you)動(dong)有(you)(you)靜(jing);天清(qing)地(di)(di)濁,天動(dong)地(di)(di)靜(jing);男清(qing)女濁,男動(dong)女靜(jing);降本流末,而生(sheng)萬(wan)物。清(qing)者(zhe),濁之(zhi)源,動(dong)者(zhe),靜(jing)之(zhi)基;人能常(chang)清(qing)靜(jing),天地(di)(di)悉皆歸。
夫人(ren)神好(hao)清,而(er)(er)(er)心(xin)(xin)擾之(zhi)(zhi);人(ren)心(xin)(xin)好(hao)靜,而(er)(er)(er)欲(yu)(yu)牽之(zhi)(zhi)。常(chang)(chang)能(neng)(neng)(neng)遣(qian)其(qi)欲(yu)(yu),而(er)(er)(er)心(xin)(xin)自(zi)靜;澄其(qi)心(xin)(xin),而(er)(er)(er)神自(zi)清;自(zi)然(ran)六欲(yu)(yu)不生,三毒(du)消滅。所(suo)以不能(neng)(neng)(neng)者(zhe)(zhe)(zhe),為(wei)心(xin)(xin)未澄,欲(yu)(yu)未遣(qian)也;能(neng)(neng)(neng)遣(qian)之(zhi)(zhi)者(zhe)(zhe)(zhe):內(nei)觀(guan)(guan)其(qi)心(xin)(xin),心(xin)(xin)無(wu)(wu)(wu)其(qi)心(xin)(xin);外(wai)觀(guan)(guan)其(qi)形,形無(wu)(wu)(wu)其(qi)形;遠(yuan)觀(guan)(guan)其(qi)物(wu),物(wu)無(wu)(wu)(wu)其(qi)物(wu);三者(zhe)(zhe)(zhe)既(ji)悟,唯(wei)見於空(kong)。觀(guan)(guan)空(kong)亦(yi)空(kong),空(kong)無(wu)(wu)(wu)所(suo)空(kong);所(suo)空(kong)既(ji)無(wu)(wu)(wu),無(wu)(wu)(wu)無(wu)(wu)(wu)亦(yi)無(wu)(wu)(wu);無(wu)(wu)(wu)無(wu)(wu)(wu)既(ji)無(wu)(wu)(wu),湛然(ran)常(chang)(chang)寂(ji)(ji)。寂(ji)(ji)無(wu)(wu)(wu)所(suo)寂(ji)(ji),欲(yu)(yu)豈能(neng)(neng)(neng)生;欲(yu)(yu)既(ji)不生,即是(shi)真(zhen)(zhen)(zhen)靜。真(zhen)(zhen)(zhen)常(chang)(chang)應物(wu),真(zhen)(zhen)(zhen)常(chang)(chang)得(de)(de)性;常(chang)(chang)應常(chang)(chang)靜,常(chang)(chang)清靜矣。如此清靜,漸入真(zhen)(zhen)(zhen)道(dao)(dao)(dao);既(ji)入真(zhen)(zhen)(zhen)道(dao)(dao)(dao),名為(wei)得(de)(de)道(dao)(dao)(dao);雖名得(de)(de)道(dao)(dao)(dao),實無(wu)(wu)(wu)所(suo)得(de)(de);為(wei)化眾生,名為(wei)得(de)(de)道(dao)(dao)(dao);能(neng)(neng)(neng)悟之(zhi)(zhi)者(zhe)(zhe)(zhe),可(ke)傳圣(sheng)道(dao)(dao)(dao)。
老君(jun)曰(yue):上(shang)士無爭(zheng)(zheng),下士好(hao)爭(zheng)(zheng);上(shang)德(de)不(bu)(bu)德(de),下德(de)執德(de);執著(zhu)(zhu)之者,不(bu)(bu)名道(dao)德(de)。眾生(sheng)所以(yi)不(bu)(bu)得真道(dao)者,為(wei)有妄(wang)(wang)心(xin);既(ji)有妄(wang)(wang)心(xin),即驚其神;既(ji)驚其神,即著(zhu)(zhu)萬物(wu);既(ji)著(zhu)(zhu)萬物(wu),即生(sheng)貪求;既(ji)生(sheng)貪求,即是煩惱;煩惱妄(wang)(wang)想,憂苦身心(xin);便遭濁辱,流浪生(sheng)死;常沉(chen)苦海,永失(shi)真道(dao)。真常之道(dao),悟(wu)者自得;得悟(wu)道(dao)者,常清靜矣!
仙(xian)人葛玄曰:吾(wu)得真道,曾誦此經萬遍。此經是天人所習,不(bu)傳下士。吾(wu)昔受(shou)之(zhi)於(wu)東(dong)華帝君(jun),東(dong)華帝君(jun)受(shou)之(zhi)於(wu)金(jin)(jin)闕(que)帝君(jun),金(jin)(jin)闕(que)帝君(jun)受(shou)之(zhi)於(wu)西(xi)王母,西(xi)王母皆口(kou)口(kou)相傳,不(bu)記文字。吾(wu)今於(wu)世,書而(er)錄(lu)之(zhi)。上士悟之(zhi),升(sheng)為天官(guan);中士修之(zhi),南宮列(lie)仙(xian);下士得之(zhi),在世長年(nian)。游行三界,升(sheng)入金(jin)(jin)門。
左玄(xuan)真人曰(yue):學道之(zhi)士,持(chi)誦此經者,即(ji)得十天善神,擁護其身(shen) [6] 。然後玉符保神,金(jin)液煉形。形神俱(ju)妙,與(yu)道合真。
正一真(zhen)(zhen)人(ren)曰(yue):人(ren)家有(you)此經,悟解之者,災障不干,眾圣護門。神(shen)升上界(jie),朝拜高真(zhen)(zhen)。功滿德(de)就(jiu),相感帝君。誦(song)持(chi)不退,身騰紫云。
(1)太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)說常(chang)清(qing)靜(jing)經:全稱(cheng)(cheng)《太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)說常(chang)清(qing)靜(jing)妙經》,或《太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)說常(chang)清(qing)靜(jing)真(zhen)經》,又稱(cheng)(cheng)《太(tai)(tai)(tai)上(shang)(shang)混(hun)元上(shang)(shang)德皇帝說常(chang)清(qing)靜(jing)經》,簡(jian)稱(cheng)(cheng)《清(qing)靜(jing)經》、《常(chang)清(qing)靜(jing)經》。作者不詳。此經主要(yao)闡(chan)述“如何清(qing)靜(jing),漸入真(zhen)道(dao)(dao)”。“太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)”,道(dao)(dao)教徒對“老(lao)子”的尊稱(cheng)(cheng)。“太(tai)(tai)(tai)”為大之意,“上(shang)(shang)”為尊之意;高真(zhen)莫先眾圣共尊,“太(tai)(tai)(tai)上(shang)(shang)”系(xi)道(dao)(dao)門最高之辭,用(yong)以(yi)稱(cheng)(cheng)呼其神仙體系(xi)中品(pin)位(wei)極高之神,故為宗祖,太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)是大道(dao)(dao)的另(ling)一尊號,太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)就是道(dao)(dao),道(dao)(dao)就是太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)。
老即壽,君(jun)是尊(zun)號,道(dao)(dao)清(qing)(qing)德(de)極,所以(yi)稱為君(jun)。說明老君(jun)為眾(zhong)圣(sheng)(sheng)之(zhi)(zhi)祖,真神之(zhi)(zhi)宗(zong)。一切萬(wan)物,莫(mo)不皆因老君(jun)所制,故為宗(zong)祖也。常為恒(heng)也。清(qing)(qing)為元(yuan),靜(jing)(jing)(jing)為炁,經(jing)為法。一則(ze)為圣(sheng)(sheng)人之(zhi)(zhi)徑路,二則(ze)為神仙的(de)(de)梯凳。凡學道(dao)(dao)的(de)(de)人,都因經(jing)戒而成(cheng)真圣(sheng)(sheng)。圣(sheng)(sheng)人沒(mei)有不借經(jing)而成(cheng)為圣(sheng)(sheng)人,不憑借元(yuan)炁而成(cheng)道(dao)(dao)的(de)(de)。《清(qing)(qing)靜(jing)(jing)(jing)經(jing)》在道(dao)(dao)教中(zhong)占有重(zhong)要(yao)的(de)(de)位置(zhi),歷來為此作注者眾(zhong)多。《玄門日誦早晚功課經(jing)》把《清(qing)(qing)靜(jing)(jing)(jing)經(jing)》放在眾(zhong)經(jing)之(zhi)(zhi)首,每日持誦,可知該經(jing)是道(dao)(dao)教徒修持的(de)(de)一部非(fei)常重(zhong)要(yao)的(de)(de)上(shang)乘經(jing)典。每每朗誦此經(jing)“夫人神好(hao)(hao)清(qing)(qing),而心(xin)(xin)擾之(zhi)(zhi);人心(xin)(xin)好(hao)(hao)靜(jing)(jing)(jing),而欲(yu)牽之(zhi)(zhi)”。“遣其(qi)欲(yu)而心(xin)(xin)自(zi)靜(jing)(jing)(jing),澄其(qi)心(xin)(xin)而神自(zi)清(qing)(qing)”。自(zi)然(ran)而然(ran)就(jiu)能“清(qing)(qing)靜(jing)(jing)(jing)”、“漸入(ru)真道(dao)(dao)”。
(2)老君曰:大道(dao)(dao)無(wu)形,生(sheng)(sheng)(sheng)育天地(di):老君,太上(shang)老君的(de)簡稱(cheng)。曰,稱(cheng)、說(shuo)。大道(dao)(dao),道(dao)(dao)是(shi)至高(gao)無(wu)上(shang)的(de),是(shi)在沒(mei)有(you)天地(di)之前,有(you)一(yi)個(ge)沒(mei)有(you)形狀(zhuang)的(de)最(zui)高(gao)能源,《道(dao)(dao)德(de)經》中(zhong)說(shuo)她(ta)(ta)“獨立而不(bu)(bu)(bu)改(gai),周行而不(bu)(bu)(bu)殆”。世間(jian)萬(wan)物都是(shi)由(you)她(ta)(ta)所(suo)(suo)生(sheng)(sheng)(sheng)。《道(dao)(dao)德(de)經》中(zhong)說(shuo):“道(dao)(dao)生(sheng)(sheng)(sheng)一(yi),一(yi)生(sheng)(sheng)(sheng)二,二生(sheng)(sheng)(sheng)三。三生(sheng)(sheng)(sheng)萬(wan)物。”因(yin)天地(di)萬(wan)物皆為(wei)(wei)“道(dao)(dao)”的(de)化生(sheng)(sheng)(sheng),故注稱(cheng)“大道(dao)(dao)”。她(ta)(ta)是(shi)不(bu)(bu)(bu)可名狀(zhuang)之物,而又大而無(wu)外,小而無(wu)內,杳杳冥冥,其中(zhong)有(you)精,混混沌沌,分為(wei)(wei)陰(yin)陽(yang)。無(wu)形,視之不(bu)(bu)(bu)見。生(sheng)(sheng)(sheng)育,育,養(yang)育,長養(yang)陰(yin)陽(yang),所(suo)(suo)以叫(jiao)生(sheng)(sheng)(sheng)育,陽(yang)為(wei)(wei)清(qing),上(shang)升為(wei)(wei)天,陰(yin)為(wei)(wei)濁,下降為(wei)(wei)地(di),此(ci)言大道(dao)(dao)是(shi)永恒不(bu)(bu)(bu)滅的(de),天地(di)萬(wan)物,都是(shi)從她(ta)(ta)而生(sheng)(sheng)(sheng),由(you)她(ta)(ta)所(suo)(suo)養(yang),最(zui)后由(you)她(ta)(ta)化解(jie),她(ta)(ta)是(shi)萬(wan)有(you)之源,萬(wan)化之本。所(suo)(suo)以說(shuo)她(ta)(ta)生(sheng)(sheng)(sheng)育天地(di)。
(3)大道無情,運行(xing)(xing)日月(yue):大道,至(zhi)高無上(shang),極尊至(zhi)貴的(de)(de)道。無情,沒有(you)偏(pian)(pian)(pian)愛及私情。運行(xing)(xing),旋轉運行(xing)(xing),此處指(zhi)(zhi)化生萬物(wu)。日月(yue),指(zhi)(zhi)日月(yue)星(xing)辰及世間萬物(wu)。此句言(yan)人(ren)有(you)喜、怒(nu)、哀、樂等表現,都(dou)是(shi)從一(yi)個“情”字中而(er)來,然而(er)不可名狀的(de)(de)大道,雖然萬物(wu)都(dou)在她的(de)(de)包容之中,但她則是(shi)一(yi)視同仁,沒有(you)半點偏(pian)(pian)(pian)愛和私護,在大宇宙中旋轉運行(xing)(xing),沒有(you)止息,也(ye)沒有(you)偏(pian)(pian)(pian)差,試想(xiang)這種充沛的(de)(de)能力及行(xing)(xing)為,是(shi)誰(shui)給她的(de)(de)呢?那就是(shi)沒有(you)一(yi)分一(yi)毫私情的(de)(de)大道。
(4)大(da)道(dao)無(wu)(wu)(wu)名(ming)(ming)(ming)(ming)(ming),長(chang)(chang)(chang)養萬(wan)(wan)物(wu)(wu)(wu):無(wu)(wu)(wu)名(ming)(ming)(ming)(ming)(ming),是指(zhi)無(wu)(wu)(wu)形(xing)(xing)無(wu)(wu)(wu)象的混元大(da)道(dao),因無(wu)(wu)(wu)形(xing)(xing)無(wu)(wu)(wu)象,所(suo)以叫(jiao)無(wu)(wu)(wu)名(ming)(ming)(ming)(ming)(ming)。《道(dao)德(de)經》云:“道(dao)常無(wu)(wu)(wu)名(ming)(ming)(ming)(ming)(ming)。”無(wu)(wu)(wu)名(ming)(ming)(ming)(ming)(ming)指(zhi)有(you)(you)功而(er)不(bu)(bu)(bu)為名(ming)(ming)(ming)(ming)(ming)的意(yi)思。《道(dao)德(de)經》又云:“大(da)道(dao)泛(fan)兮,其(qi)可左(zuo)右。萬(wan)(wan)物(wu)(wu)(wu)恃(shi)之以生而(er)不(bu)(bu)(bu)辭,功成而(er)不(bu)(bu)(bu)有(you)(you)。”不(bu)(bu)(bu)有(you)(you)指(zhi)不(bu)(bu)(bu)為已有(you)(you),也是指(zhi)無(wu)(wu)(wu)名(ming)(ming)(ming)(ming)(ming)之意(yi)。長(chang)(chang)(chang)養,生長(chang)(chang)(chang)養育。萬(wan)(wan)物(wu)(wu)(wu),指(zhi)世間(jian)萬(wan)(wan)事(shi)萬(wan)(wan)物(wu)(wu)(wu)。此句(ju)言大(da)道(dao)自生萬(wan)(wan)事(shi)萬(wan)(wan)物(wu)(wu)(wu)而(er)不(bu)(bu)(bu)為已有(you)(you)的博大(da)胸懷和無(wu)(wu)(wu)私。
(5)吾不(bu)(bu)知(zhi)其(qi)名,強(qiang)名曰道(dao)(dao):吾,即我。不(bu)(bu)知(zhi)其(qi)名,不(bu)(bu)知(zhi)道(dao)(dao)她(ta)的名稱,如何稱謂她(ta)。強(qiang)名,勉(mian)(mian)強(qiang)稱名。此句(ju)言大道(dao)(dao)是(shi)萬事萬物(wu)(wu)產生、發展、滅亡的根源,就連太(tai)上老君都(dou)不(bu)(bu)知(zhi)道(dao)(dao)怎么稱呼她(ta),給(gei)她(ta)定稱,就勉(mian)(mian)強(qiang)稱之(zhi)為“道(dao)(dao)”。《道(dao)(dao)德經》云:“有物(wu)(wu)混成,先(xian)天地生。寂兮寥(liao)兮,獨(du)立而不(bu)(bu)改,周行而不(bu)(bu)殆。可以為天下母(mu)。吾不(bu)(bu)知(zhi)其(qi)名,字(zi)之(zhi)曰道(dao)(dao)。”
此段總(zong)的(de)(de)是(shi)(shi)講,太上老君教人知道什(shen)么是(shi)(shi)萬(wan)(wan)事萬(wan)(wan)物(wu)(wu)(wu)的(de)(de)根源,她(ta)(ta)是(shi)(shi)沒有(you)形(xing)狀(zhuang)、沒有(you)情(qing)(qing)欲、沒有(you)名字(zi)的(de)(de)大(da)道之(zhi)體,她(ta)(ta)是(shi)(shi)天地(di)(di)萬(wan)(wan)物(wu)(wu)(wu)的(de)(de)運作長養的(de)(de)惟一(yi)操作者。沒有(you)她(ta)(ta),世界將毫無(wu)(wu)生機可(ke)言,凡是(shi)(shi)有(you)智慧(hui)的(de)(de)人士,應當觀(guan)察(cha)她(ta)(ta)的(de)(de)永恒常存(cun),向(xiang)她(ta)(ta)學習。一(yi)要學習她(ta)(ta)的(de)(de)無(wu)(wu)形(xing)。“外其身而(er)身修,忘其形(xing)而(er)形(xing)存(cun)”。“吾所以(yi)有(you)大(da)患者,為吾有(you)身,及吾無(wu)(wu)身,吾又何患”。二要做(zuo)到無(wu)(wu)情(qing)(qing),無(wu)(wu)情(qing)(qing)就是(shi)(shi)無(wu)(wu)念(nian),就是(shi)(shi)沒有(you)七情(qing)(qing)六(liu)欲,心地(di)(di)才(cai)能(neng)(neng)清(qing)靜,本性才(cai)能(neng)(neng)永住。第(di)三要做(zuo)到無(wu)(wu)名。萬(wan)(wan)事萬(wan)(wan)物(wu)(wu)(wu)都是(shi)(shi)從無(wu)(wu)名中(zhong)生出,修行(xing)的(de)(de)人,如果能(neng)(neng)做(zuo)到舍去有(you)形(xing)之(zhi)身,忘掉肉體之(zhi)我,即(ji)是(shi)(shi)大(da)道無(wu)(wu)形(xing)之(zhi)功;能(neng)(neng)做(zuo)到一(yi)念(nian)不動(dong),心地(di)(di)圓滿無(wu)(wu)缺(que),即(ji)是(shi)(shi)大(da)道無(wu)(wu)情(qing)(qing)之(zhi)功。能(neng)(neng)做(zuo)到這(zhe)些(xie),在你的(de)(de)性海(hai)中(zhong)無(wu)(wu)一(yi)物(wu)(wu)(wu)可(ke)思,無(wu)(wu)一(yi)事可(ke)言。達(da)到不可(ke)名狀(zhuang)的(de)(de)元始先(xian)天境界,即(ji)有(you)無(wu)(wu)名的(de)(de)大(da)道之(zhi)體了,到此則萬(wan)(wan)福并致,圓滿無(wu)(wu)缺(que),常此先(xian)天大(da)道必然有(you)成了。
(6)夫道(dao)者,有(you)清(qing)有(you)濁(zhuo)(zhuo),有(you)動(dong)(dong)有(you)靜(jing)(jing)(jing)(jing)。天(tian)(tian)清(qing)地(di)濁(zhuo)(zhuo),天(tian)(tian)動(dong)(dong)地(di)靜(jing)(jing)(jing)(jing)。男(nan)(nan)清(qing)女(nv)(nv)(nv)濁(zhuo)(zhuo),男(nan)(nan)動(dong)(dong)女(nv)(nv)(nv)靜(jing)(jing)(jing)(jing)。降(jiang)本流(liu)末,而(er)生萬物:夫,發語詞。清(qing)為天(tian)(tian),正(zheng)陽之(zhi)(zhi)炁,上升(sheng)為天(tian)(tian)。濁(zhuo)(zhuo)為地(di),正(zheng)陰之(zhi)(zhi)炁,下結為地(di)。有(you)清(qing)有(you)濁(zhuo)(zhuo),指(zhi)(zhi)(zhi)能(neng)清(qing)能(neng)濁(zhuo)(zhuo),如宇宙中有(you)清(qing)水(shui)(shui)就(jiu)有(you)濁(zhuo)(zhuo)水(shui)(shui)一(yi)樣。動(dong)(dong),指(zhi)(zhi)(zhi)動(dong)(dong)態。靜(jing)(jing)(jing)(jing),指(zhi)(zhi)(zhi)靜(jing)(jing)(jing)(jing)態。有(you)動(dong)(dong)有(you)靜(jing)(jing)(jing)(jing),指(zhi)(zhi)(zhi)能(neng)動(dong)(dong)能(neng)靜(jing)(jing)(jing)(jing)。天(tian)(tian)清(qing),指(zhi)(zhi)(zhi)天(tian)(tian)動(dong)(dong)而(er)清(qing)。地(di)濁(zhuo)(zhuo),指(zhi)(zhi)(zhi)地(di)凝而(er)濁(zhuo)(zhuo)。天(tian)(tian)動(dong)(dong)地(di)靜(jing)(jing)(jing)(jing),指(zhi)(zhi)(zhi)天(tian)(tian)地(di)有(you)動(dong)(dong)有(you)靜(jing)(jing)(jing)(jing)。男(nan)(nan)清(qing),男(nan)(nan)子(zi)(zi)有(you)神(shen)炁之(zhi)(zhi)清(qing)。女(nv)(nv)(nv)濁(zhuo)(zhuo),女(nv)(nv)(nv)子(zi)(zi)有(you)敗(bai)血之(zhi)(zhi)濁(zhuo)(zhuo)。男(nan)(nan)動(dong)(dong),男(nan)(nan)子(zi)(zi)好動(dong)(dong)。女(nv)(nv)(nv)靜(jing)(jing)(jing)(jing),女(nv)(nv)(nv)子(zi)(zi)好靜(jing)(jing)(jing)(jing)。降(jiang)本,歸于根本。流(liu)末,返于末端。此句說(shuo):道(dao)分清(qing)濁(zhuo)(zhuo)動(dong)(dong)靜(jing)(jing)(jing)(jing)之(zhi)(zhi)喻,男(nan)(nan)女(nv)(nv)(nv)動(dong)(dong)靜(jing)(jing)(jing)(jing)之(zhi)(zhi)機,清(qing)濁(zhuo)(zhuo)動(dong)(dong)靜(jing)(jing)(jing)(jing)之(zhi)(zhi)理,男(nan)(nan)女(nv)(nv)(nv)清(qing)濁(zhuo)(zhuo)之(zhi)(zhi)用,動(dong)(dong)靜(jing)(jing)(jing)(jing)之(zhi)(zhi)機,萬物本末之(zhi)(zhi)由。
(7)清(qing)者(zhe)濁(zhuo)之(zhi)源(yuan),動者(zhe)靜之(zhi)基(ji)(ji):源(yuan),源(yuan)頭。基(ji)(ji),基(ji)(ji)礎、根本(ben)。清(qing)者(zhe)濁(zhuo)之(zhi)源(yuan),動者(zhe)靜之(zhi)基(ji)(ji),指清(qing)、濁(zhuo)、動、靜乃相(xiang)對之(zhi)態,有(you)(you)(you)晴天就有(you)(you)(you)陰天,有(you)(you)(you)生就有(you)(you)(you)死,兩(liang)者(zhe)相(xiang)互轉化的運動,才有(you)(you)(you)生生不息的大道(dao)運行。
(8)人(ren)(ren)能常清靜,天(tian)地悉皆歸:此(ci)句言學仙之(zhi)(zhi)人(ren)(ren),能堅守(shou)(shou)于至道,一(yi)切萬(wan)物自(zi)然歸之(zhi)(zhi)。經云:“江河淮海,非(fei)欲于魚(yu)鱉蛟龍,魚(yu)鱉蛟龍自(zi)來(lai)歸之(zhi)(zhi)。人(ren)(ren)能清虛(xu)寡(gua)欲,無為非(fei)于至道,至道自(zi)來(lai)歸之(zhi)(zhi)于人(ren)(ren)。但能守(shou)(shou)太和(he)元炁,體道合(he)真,萬(wan)物悉歸耳。”
此段總述了,所謂(wei)大(da)道(dao)(dao)的(de)造化(hua),乃(nai)是大(da)道(dao)(dao)中(zhong)自然而然大(da)道(dao)(dao)無形的(de)運作(zuo)(zuo),絲毫沒有一點自私(si)的(de)作(zuo)(zuo)為,這樣才能(neng)做(zuo)到“大(da)道(dao)(dao)之行(xing)也,天下為公”的(de)境(jing)界。清、濁、動(dong)、靜(jing)、天、地、男、女,萬事萬物(wu)的(de)生生化(hua)化(hua),由(you)本到末的(de)運行(xing),永不停(ting)止,人在其境(jing),如果迷于其中(zhong),隨波(bo)逐(zhu)流,便是生死流浪(lang)!如果放(fang)下身心,合于大(da)道(dao)(dao)的(de)清靜(jing)無為,便是道(dao)(dao)德崇高的(de)人了。
(9)夫人(ren)神(shen)(shen)(shen)好清,而(er)心(xin)擾之(zhi);人(ren)心(xin)好靜,而(er)欲(yu)牽(qian)(qian)之(zhi):神(shen)(shen)(shen),此(ci)(ci)處指人(ren)的(de)元(yuan)(yuan)神(shen)(shen)(shen)本性,來自(zi)無極中的(de)真陽之(zhi)靈。心(xin),元(yuan)(yuan)炁(qi)結成的(de)東西(xi),圣人(ren)云:“聲(sheng)色不(bu)止神(shen)(shen)(shen)不(bu)清,思慮不(bu)止心(xin)不(bu)寧(ning),心(xin)不(bu)寧(ning)兮(xi)(xi)神(shen)(shen)(shen)不(bu)靈,神(shen)(shen)(shen)不(bu)寧(ning)兮(xi)(xi)道(dao)不(bu)成。”七情六欲(yu),是(shi)識神(shen)(shen)(shen)著了(le)外(wai)境而(er)生之(zhi)貪念,元(yuan)(yuan)炁(qi)所(suo)結成之(zhi)心(xin),本來也是(shi)好靜,但貪欲(yu)之(zhi)念一(yi)起,牽(qian)(qian)動一(yi)心(xin),就不(bu)再平靜了(le)。此(ci)(ci)句(ju)言人(ren)的(de)心(xin)神(shen)(shen)(shen)本來清靜,都是(shi)因世欲(yu)之(zhi)事干擾,而(er)使之(zhi)不(bu)清靜。
(10)常(chang)能遣其欲,而心(xin)(xin)自(zi)(zi)靜,澄(cheng)其心(xin)(xin)而神自(zi)(zi)清:遣,去除。澄(cheng),澄(cheng)清。此(ci)句(ju)言人(ren)能去除七(qi)情(qing)六(liu)欲,內守元和自(zi)(zi)然之炁(qi),內心(xin)(xin)自(zi)(zi)然而然就會安(an)靜,七(qi)情(qing)六(liu)欲就不能存在(zai)。古仙云:“欲從心(xin)(xin)起,息從心(xin)(xin)定(ding),心(xin)(xin)息相(xiang)依,息調(diao)心(xin)(xin)靜。”
(11)自然(ran)(ran)六(liu)欲(yu)(yu)不生,三(san)毒(du)(du)消(xiao)滅(mie)(mie):六(liu)欲(yu)(yu),指六(liu)根(gen),六(liu)根(gen)指眼、耳、口、鼻、心、意(yi)。欲(yu)(yu),染著之貌,情愛之喻。觀境而染,謂之欲(yu)(yu)。所以眼見耳聞(wen),意(yi)知心覺。世上之人如果能(neng)斷其(qi)情,去(qu)(qu)其(qi)欲(yu)(yu),澄其(qi)心,忘其(qi)慮,而安其(qi)神,那么六(liu)欲(yu)(yu)自然(ran)(ran)而然(ran)(ran)就會消(xiao)滅(mie)(mie)不能(neng)存在。三(san)毒(du)(du)為三(san)尸(shi)(shi),上尸(shi)(shi)彭(peng)琚、中尸(shi)(shi)彭(peng)瓚、下(xia)尸(shi)(shi)彭(peng)矯。上尸(shi)(shi)好(hao)華飾,中尸(shi)(shi)好(hao)滋味,下(xia)尸(shi)(shi)好(hao)淫(yin)欲(yu)(yu)。人若能(neng)斷其(qi)華飾,遠離(li)滋味,絕(jue)其(qi)淫(yin)欲(yu)(yu),去(qu)(qu)此三(san)事,就能(neng)使(shi)毒(du)(du)消(xiao)滅(mie)(mie),三(san)毒(du)(du)既滅(mie)(mie),就能(neng)神如炁暢,自然(ran)(ran)清靜。
(12)所以不(bu)能(neng)者,為(wei)(wei)心(xin)(xin)未(wei)(wei)澄(cheng)(cheng)(cheng),欲未(wei)(wei)遣也:所以不(bu)能(neng)者,所以不(bu)能(neng)夠(gou)做到的,指(zhi)人心(xin)(xin)被名(ming)利、聲色、滋味等所動,性亂情(qing)惑(huo)(huo)。為(wei)(wei)心(xin)(xin)未(wei)(wei)澄(cheng)(cheng)(cheng),指(zhi)心(xin)(xin)不(bu)能(neng)澄(cheng)(cheng)(cheng)清。欲未(wei)(wei)遣也,指(zhi)欲不(bu)能(neng)去除(chu)。此句言(yan)人心(xin)(xin)迷惑(huo)(huo)未(wei)(wei)斷,心(xin)(xin)有所染,不(bu)能(neng)窮盡妙理。
(13)能(neng)(neng)遣之(zhi)者,內觀(guan)其心,心無其心:人能(neng)(neng)斷情、絕貪(tan)、去欲,即無三毒之(zhi)害,使心處于形(xing)內,不能(neng)(neng)夠從外形(xing)上看到心內世界,心無其心。即無心可(ke)觀(guan),無心可(ke)觀(guan)則無所(suo)用,無所(suo)修(xiu)。就達(da)到清(qing)靜之(zhi)道了。
(14)外觀其形(xing)(xing),形(xing)(xing)無(wu)(wu)其形(xing)(xing):形(xing)(xing)由(you)心(xin)(xin)(xin)主宰,心(xin)(xin)(xin)由(you)形(xing)(xing)表現出(chu)來。形(xing)(xing)無(wu)(wu)主就(jiu)不能安靜,心(xin)(xin)(xin)沒有形(xing)(xing)表現出(chu)來就(jiu)不存在(zai),心(xin)(xin)(xin)處于(yu)內,形(xing)(xing)見(jian)于(yu)外,內外相承,不可相離(li)。凡夫但知(zhi)矜貴(gui)(gui)此(ci)身(shen)(shen)(shen), 而惡大患(huan)(huan)(huan),不知(zhi)大患(huan)(huan)(huan)即(ji)(ji)是我身(shen)(shen)(shen),多求資養,終歸滅壞,故貴(gui)(gui)身(shen)(shen)(shen)即(ji)(ji)是貴(gui)(gui)患(huan)(huan)(huan),惡患(huan)(huan)(huan)即(ji)(ji) 可惡身(shen)(shen)(shen),為貴(gui)(gui)與(yu)大患(huan)(huan)(huan),俱以(yi)(yi)(yi)(yi)身(shen)(shen)(shen)為本,故言若(ruo)也(ye)。只(zhi)為有所,以(yi)(yi)(yi)(yi)有身(shen)(shen)(shen)患(huan)(huan)(huan),身(shen)(shen)(shen)既無(wu)(wu)矣,患(huan)(huan)(huan)豈有焉,故我無(wu)(wu)身(shen)(shen)(shen),患(huan)(huan)(huan)將安托(tuo)。所言無(wu)(wu)者,坐忘喪我,隳體離(li)形(xing)(xing),即(ji)(ji)身(shen)(shen)(shen)無(wu)(wu)身(shen)(shen)(shen),無(wu)(wu)身(shen)(shen)(shen)非是滅壞,而稱無(wu)(wu)也(ye)。故貴(gui)(gui)以(yi)(yi)(yi)(yi)身(shen)(shen)(shen)為天(tian)下(xia)(xia),若(ruo)可寄(ji)(ji)天(tian)下(xia)(xia),不知(zhi)身(shen)(shen)(shen)是大患(huan)(huan)(huan),矜而貴(gui)(gui)之(zhi)(zhi),自(zi)貴(gui)(gui)其身(shen)(shen)(shen),恒欲陵物,如此(ci)之(zhi)(zhi)人,適可暫寓於世(shi)間(jian),不得久視於天(tian)下(xia)(xia)。愛(ai)以(yi)(yi)(yi)(yi)身(shen)(shen)(shen)為天(tian)下(xia)(xia),若(ruo)可托(tuo)天(tian)下(xia)(xia),寄(ji)(ji)是暫時寄(ji)(ji)寓,托(tuo)謂永相附(fu)托(tuo),言能保愛(ai)己(ji)身(shen)(shen)(shen)不輕(qing)馳騖。謙(qian)以(yi)(yi)(yi)(yi)自(zi)牧,雌而順物者,則(ze)可以(yi)(yi)(yi)(yi)托(tuo)化於天(tian)下(xia)(xia),故德(de)經云自(zi)愛(ai)不自(zi)貴(gui)(gui)。獨不以(yi)(yi)(yi)(yi)生為生者,是善(shan)能攝衛貴(gui)(gui)生之(zhi)(zhi)人也(ye)。
(15)遠(yuan)觀其(qi)物(wu)(wu)(wu)(wu),物(wu)(wu)(wu)(wu)無其(qi)物(wu)(wu)(wu)(wu):物(wu)(wu)(wu)(wu),道(dao)(dao)之(zhi)妙用,非世(shi)間的(de)一(yi)般物(wu)(wu)(wu)(wu)體,五(wu)行造化謂(wei)(wei)之(zhi)物(wu)(wu)(wu)(wu),塊需然有(you)凝謂(wei)(wei)之(zhi)形(xing)(xing)。凡是(shi)有(you)形(xing)(xing)質的(de),都(dou)是(shi)后(hou)(hou)天之(zhi)物(wu)(wu)(wu)(wu),物(wu)(wu)(wu)(wu)無其(qi)物(wu)(wu)(wu)(wu),謂(wei)(wei)之(zhi)真(zhen),真(zhen)空也。《道(dao)(dao)德(de)經》云:“道(dao)(dao)之(zhi)為物(wu)(wu)(wu)(wu),惟(wei)恍惟(wei)惚。”又(you)曰:“恍兮惚兮,其(qi)中有(you)物(wu)(wu)(wu)(wu)。”此句言修(xiu)道(dao)(dao)之(zhi)士,應當認取先天恍惚中的(de)真(zhen)物(wu)(wu)(wu)(wu),而放下后(hou)(hou)天有(you)形(xing)(xing)的(de)假物(wu)(wu)(wu)(wu),如此才能修(xiu)道(dao)(dao)成真(zhen)。
(16)三(san)者(zhe)既悟,惟見于(yu)空(kong):三(san)者(zhe),指心、形、物(wu)。空(kong),道(dao)之用。此句言凡(fan)(fan)(fan)夫俗子,都執(zhi)(zhi)著身、心、外物(wu)三(san)種東西,而學道(dao)的(de)(de)人,又常(chang)常(chang)執(zhi)(zhi)著外面的(de)(de)法界(jie)(jie),內里的(de)(de)元(yuan)神,遠處的(de)(de)神通,以至“凡(fan)(fan)(fan)”能證(zheng)“圣”,“圣”不能成“神”。如(ru)果能摒棄這些,使大道(dao)賦予了神性(xing),即(ji)可(ke)超凡(fan)(fan)(fan)入圣了。再進一(yi)步(bu)修煉(lian)到“圣而不可(ke)知(zhi)之謂(wei)神”的(de)(de)高上(shang)境(jing)界(jie)(jie),即(ji)是真空(kong)的(de)(de)境(jing)界(jie)(jie)了。
(17)觀空(kong)(kong)(kong)(kong)亦空(kong)(kong)(kong)(kong),空(kong)(kong)(kong)(kong)無(wu)所(suo)空(kong)(kong)(kong)(kong):空(kong)(kong)(kong)(kong),真(zhen)空(kong)(kong)(kong)(kong)。空(kong)(kong)(kong)(kong)有兩(liang)種(zhong)形式,有大(da)空(kong)(kong)(kong)(kong),有小空(kong)(kong)(kong)(kong)。此(ci)二空(kong)(kong)(kong)(kong)懼無(wu)即自然不染正性,以成(cheng)真(zhen)道(dao)(dao)。觀空(kong)(kong)(kong)(kong)也空(kong)(kong)(kong)(kong),大(da)道(dao)(dao)無(wu)象(xiang),空(kong)(kong)(kong)(kong)也有空(kong)(kong)(kong)(kong)象(xiang),應把此(ci)空(kong)(kong)(kong)(kong)象(xiang)也加以忘去,則真(zhen)空(kong)(kong)(kong)(kong)之境更加真(zhen)實。空(kong)(kong)(kong)(kong)無(wu)所(suo)空(kong)(kong)(kong)(kong),凡居有質,都憑借大(da)道(dao)(dao)而成(cheng)形,一切物(wu)類,都是從道(dao)(dao)而產生。大(da)道(dao)(dao)坦然常存于(yu)物(wu),非為斷滅(mie)也。
(18)所(suo)(suo)空(kong)既無(wu)(wu)(wu),無(wu)(wu)(wu)無(wu)(wu)(wu)亦無(wu)(wu)(wu):大道沒(mei)有窮(qiong)盡,修道到(dao)了空(kong)也(ye)沒(mei)有處所(suo)(suo)之(zhi)后,空(kong)也(ye)沒(mei)有了。如果仍(reng)然有空(kong),就(jiu)不能達(da)到(dao)無(wu)(wu)(wu)的境界(jie),再進一步(bu)做到(dao)無(wu)(wu)(wu)之(zhi)又(you)無(wu)(wu)(wu),就(jiu)無(wu)(wu)(wu)也(ye)不存在了。空(kong)有皆忘才(cai)可以達(da)到(dao)徹底的真(zhen)無(wu)(wu)(wu)。
(19)無(wu)(wu)無(wu)(wu)既(ji)無(wu)(wu),湛然常寂(ji):無(wu)(wu)無(wu)(wu),無(wu)(wu)執(zhi)。世間萬事萬物(wu),都生于無(wu)(wu),而(er)歸于無(wu)(wu),無(wu)(wu)生于有(you)(you)(you),有(you)(you)(you)歸于無(wu)(wu),無(wu)(wu)者有(you)(you)(you)也(ye),有(you)(you)(you)者無(wu)(wu)也(ye)。金木(mu)水(shui)火土異物(wu),自(zi)然相假,眾相寄(ji)托,共(gong)成(cheng)一身。是知(zhi)形體,由來虛無(wu)(wu)。細(xi)析(xi)推陳出(chu)尋,遍體虛幻,況一切諸法、念念,亦復如是。是知(zhi)無(wu)(wu)即是有(you)(you)(you),有(you)(you)(you)即是無(wu)(wu),自(zi)然而(er)已。故(gu)經曰:無(wu)(wu)無(wu)(wu)既(ji)無(wu)(wu)。功夫到了(le)空(kong)也(ye)沒有(you)(you)(you)的(de)地步,就萬法都無(wu)(wu)了(le),達到湛然而(er)又圓滿的(de)虛靜真本(ben),即成(cheng)真道了(le)。
(20)寂(ji)無(wu)所寂(ji),欲豈能生:寂(ji)到了盡頭,連寂(ji)都不存在了,就到了無(wu)為、無(wu)事、無(wu)欲的(de)境界(jie),自(zi)然(ran)成(cheng)道了。
(21)欲既不生,即是真(zhen)(zhen)靜:真(zhen)(zhen)靜,自然無(wu)欲。求靜必須(xu)先遣(qian)欲,有欲則(ze)患生,無(wu)欲則(ze)無(wu)憂(you),無(wu)憂(you)則(ze)可進(jin)入真(zhen)(zhen)靜。
(22)真常應物(wu):真,體無增減謂之真。常者,法(fa)也。常能法(fa)則叫真常之法(fa)。法(fa)則真常應物(wu),隨(sui)機(ji)而化導眾生(sheng)。“寂然(ran)不動,感而遂通”,“感而遂通”依舊“寂然(ran)不動”。才能真常應物(wu)。
(23)真常(chang)得(de)性(xing):凡欲(yu)得(de)成(cheng)真性(xing),須(xu)修常(chang)性(xing)而為道(dao)性(xing)。得(de)者(zhe)動也。動其本(ben)性(xing),謂其得(de)性(xing)。
(24)常(chang)應常(chang)靜,常(chang)清(qing)靜矣(yi):“事(shi)(shi)來則(ze)(ze)應”,常(chang)應則(ze)(ze)無(wu)(wu)(wu)所不(bu)應。常(chang)者道(dao)體也,應者靈(ling)機(ji)也。言道(dao)體可(ke)以隨機(ji)而(er)應萬變。“事(shi)(shi)去則(ze)(ze)忘”如浮(fu)云(yun)過(guo)空,云(yun)過(guo)則(ze)(ze)天又(you)清(qing)又(you)靜。可(ke)知,不(bu)管天之(zhi)有(you)云(yun)無(wu)(wu)(wu)云(yun),而(er)天體本(ben)凈,不(bu)管心(xin)之(zhi)有(you)事(shi)(shi)無(wu)(wu)(wu)事(shi)(shi),皆可(ke)常(chang)若無(wu)(wu)(wu)心(xin),無(wu)(wu)(wu)心(xin)之(zhi)心(xin),是為道(dao)心(xin),是為真心(xin),真心(xin)乃(nai)清(qing)靜無(wu)(wu)(wu)染之(zhi)心(xin),也即可(ke)應萬境萬變而(er)永恒不(bu)變之(zhi)心(xin)。
(25)如(ru)此清靜(jing),漸入真(zhen)(zhen)道:真(zhen)(zhen)道,指(zhi)清靜(jing)之性。真(zhen)(zhen),即為道。此句言(yan)經中不言(yan),令人(ren)須假(jia)性修,漸進(jin)而成(cheng)真(zhen)(zhen)。
(26)既入真(zhen)道,名(ming)為得道:此(ci)句(ju)接上句(ju),言既入真(zhen)道,名(ming)悟修(xiu)真(zhen)。煉(lian)凡(fan)成真(zhen),煉(lian)真(zhen)成神。
(27)雖名(ming)得道(dao),實無(wu)(wu)(wu)所得:雖然(ran)(ran)從名(ming)目上(shang)說,似乎是得到了道(dao),但(dan)其實道(dao)為天(tian)地之(zhi)(zhi)本源(yuan),宇宙之(zhi)(zhi)原動(dong)力(li),大自然(ran)(ran)之(zhi)(zhi)規律(lv)。獨立而(er)不改,周行而(er)不殆(dai)。自本自根,未有天(tian)地,自古(gu)以固存。先天(tian)地生(sheng)而(er)不為久,長(chang)于上(shang)古(gu)而(er)不為老。太(tai)上(shang)無(wu)(wu)(wu)極大道(dao),本無(wu)(wu)(wu)得無(wu)(wu)(wu)失,無(wu)(wu)(wu)形無(wu)(wu)(wu)象,視之(zhi)(zhi)不見,聽之(zhi)(zhi)不聞(wen),搏之(zhi)(zhi)不得。故(gu)曰實無(wu)(wu)(wu)所得。
(28)為(wei)(wei)化眾生,名(ming)為(wei)(wei)得道(dao)(dao):化,返以守真謂之(zhi)化。化,遷變之(zhi)義。逐換應(ying)(ying)見(jian)(jian)(jian)(jian)之(zhi)名(ming),化別種種,應(ying)(ying)見(jian)(jian)(jian)(jian)容儀。有無(wu)(wu)莫測,透化時(shi)人(ren)。透化者,指(zhi)事(shi)為(wei)(wei)喻。恒勸開悟(wu)教(jiao)(jiao)道(dao)(dao)之(zhi)名(ming)。普令(ling)后(hou)學(xue)之(zhi)人(ren)。舍惡從善(shan),惜(xi)身保命。故要歸(gui)于圣教(jiao)(jiao)。只有太上(shang)西(xi)化流沙,八(ba)十一國,亦法視(shi)相,或(huo)見(jian)(jian)(jian)(jian)大人(ren),身千丈;或(huo)見(jian)(jian)(jian)(jian)小人(ren),身長丈八(ba)。變見(jian)(jian)(jian)(jian)無(wu)(wu)方,易形(xing)改號。或(huo)曰(yue)金仙(xian),或(huo)曰(yue)梵仙(xian)。隨(sui)方設化,同體(ti)異名(ming)。教(jiao)(jiao)人(ren)修(xiu)道(dao)(dao),去妄成真。乃立清(qing)靜(jing)之(zhi)教(jiao)(jiao),是為(wei)(wei)得道(dao)(dao)。
(29)能悟(wu)之者(zhe),可傳(chuan)(chuan)圣道:悟(wu),覺,猶(you)通。此(ci)句言(yan)凡學仙之人(ren),若悟(wu)真理,則不以(yi)西(xi)竺東土為(wei)名(ming),分別六(liu)合(he)之內,天(tian)上地下,道化一也(ye)。若悟(wu)解之者(zhe)也(ye)不以(yi)至(zhi)道為(wei)尊,也(ye)不以(yi)眾教為(wei)異(yi),也(ye)不以(yi)儒(ru)宗為(wei)別。能悟(wu)本性,非(fei)分別所(suo)得。但(dan)能體似虛(xu)無,常得至(zhi)道。歸身內修清(qing)靜(jing)(jing),則順天(tian)從也(ye),名(ming)合(he)人(ren)事,可以(yi)救(jiu)苦拔衰。以(yi)此(ci)修持,自然(ran)清(qing)靜(jing)(jing)。人(ren)能清(qing)靜(jing)(jing),至(zhi)道自來(lai),不求自得,不學而成。清(qing)靜(jing)(jing)自然(ran),圣道歸身,所(suo)以(yi)說可傳(chuan)(chuan)圣道。
此(ci)(ci)段總的是講了要(yao)“遣欲”、“澄心(xin)”,在做(zuo)到(dao)“無心(xin)”、“無形”、“無物(wu)”的境界后,還要(yao)把“空”、“無”及湛(zhan)然之“寂(ji)”也當做(zuo)有(you)名之物(wu),遣而(er)(er)忘之,以達到(dao)“真常”、“清靜”,從(cong)而(er)(er)“得(de)道(dao)”。所謂得(de)道(dao),并(bing)不是指有(you)形有(you)象(xiang)之道(dao),而(er)(er)是得(de)證虛靈本性圓(yuan)滿無缺之道(dao),得(de)了此(ci)(ci)道(dao)之后,可以應(ying)物(wu)應(ying)事,玄同萬(wan)(wan)物(wu)。妙(miao)合先天(tian)之炁,而(er)(er)運化于萬(wan)(wan)物(wu)內外,綿綿無盡。
(30)老君(jun)曰:上(shang)(shang)(shang)士無爭(zheng),下(xia)士好(hao)爭(zheng):上(shang)(shang)(shang)士,有修為有涵養的(de)上(shang)(shang)(shang)等智慧的(de)人(ren),是上(shang)(shang)(shang)德派生的(de)。下(xia)士,指修為涵養各(ge)方面都次于(yu)上(shang)(shang)(shang)士的(de)人(ren)。爭(zheng),求靜,執有之意。此句言有修為有涵養的(de)上(shang)(shang)(shang)等智慧的(de)人(ren),不與外(wai)界爭(zheng)勝爭(zheng)強而自強。這(zhe)是上(shang)(shang)(shang)士所獲(huo)得的(de)福炁(qi),而下(xia)士由于(yu)一(yi)味爭(zheng)取身外(wai)之物(wu),而失其內在(zai)真性,終使神喪(sang)炁(qi)絕,一(yi)無所獲(huo)。
(31)上(shang)德(de)(de)(de)(de)不(bu)(bu)德(de)(de)(de)(de),下(xia)德(de)(de)(de)(de)執(zhi)德(de)(de)(de)(de):德(de)(de)(de)(de),是(shi)(shi)(shi)道(dao)(dao)(dao)(dao)所表(biao)(biao)現出來的(de)(de)(de),通于道(dao)(dao)(dao)(dao)。經云:“道(dao)(dao)(dao)(dao)之(zhi)在(zai)我即為(wei)德(de)(de)(de)(de)。”又云:“德(de)(de)(de)(de)者(zhe)得(de)也。”德(de)(de)(de)(de)的(de)(de)(de)體性(xing)特征都(dou)同(tong)于道(dao)(dao)(dao)(dao),道(dao)(dao)(dao)(dao)無(wu)形無(wu)象,含而(er)不(bu)(bu)露,空虛而(er)無(wu)跡象,卻無(wu)所不(bu)(bu)有(you),無(wu)所不(bu)(bu)在(zai),無(wu)所不(bu)(bu)為(wei),無(wu)所不(bu)(bu)成(cheng)。生育天地(di),運行日月,長(chang)養萬物(wu),卻不(bu)(bu)自恃、自彰。這種特征表(biao)(biao)現在(zai)人身(shen)上(shang),就叫“上(shang)德(de)(de)(de)(de)”。上(shang)德(de)(de)(de)(de)和常(chang)德(de)(de)(de)(de)一(yi)(yi)樣,是(shi)(shi)(shi)內在(zai)的(de)(de)(de)、實質的(de)(de)(de)、無(wu)形的(de)(de)(de)、自然的(de)(de)(de),而(er)不(bu)(bu)是(shi)(shi)(shi)外在(zai)的(de)(de)(de)、表(biao)(biao)面的(de)(de)(de)、形式上(shang)的(de)(de)(de)東西。因(yin)而(er),無(wu)形的(de)(de)(de)道(dao)(dao)(dao)(dao)是(shi)(shi)(shi)大道(dao)(dao)(dao)(dao),無(wu)形的(de)(de)(de)內在(zai)之(zhi)德(de)(de)(de)(de)是(shi)(shi)(shi)上(shang)德(de)(de)(de)(de)。而(er)下(xia)德(de)(de)(de)(de)之(zhi)人,一(yi)(yi)味追(zhui)求有(you)為(wei)之(zhi)法,飄流(liu)浮(fu)于開、情之(zhi)間,自以為(wei)是(shi)(shi)(shi),無(wu)法突破(po)小(xiao)我而(er)進入無(wu)我的(de)(de)(de)高上(shang)境界(jie)。
(32)執(zhi)著之者,不名道德:執(zhi)著,指(zhi)執(zhi)德、下德。道德,指(zhi)通變(bian)無方,存亡自(zi)在,應見即用(yong),能(neng)尊(zun)能(neng)貴,悉皆自(zi)然。此(ci)句言(yan)下德之人,故執(zhi)諸相,行流涉(she)于(yu)有為,是(shi)不懂事理,不懂道德的人,不能(neng)成道。
此(ci)段總講了(le)人能安分守己,善保自性,摒去(qu)一切塵障(zhang),樂道報德,自然(ran)靈性升華(hua),福壽無邊,切莫執著一事一物而自困(kun)愁城,成為一個(ge)不明事理、不能自拔的人。
(33)眾生(sheng)(sheng)所以(yi)不得(de)真(zhen)(zhen)道(dao)者,為有(you)妄(wang)心(xin)(xin):妄(wang),動(dong)(dong)(dong)。情(qing)浮(fu)意(yi)(yi)動(dong)(dong)(dong),心(xin)(xin)生(sheng)(sheng)所妄(wang)。動(dong)(dong)(dong),亂(luan)(luan)思,因妄(wang)亂(luan)(luan)了本性。此句言一切眾生(sheng)(sheng)不得(de)真(zhen)(zhen)道(dao)的(de)原因,都(dou)是被情(qing)染意(yi)(yi)動(dong)(dong)(dong)。妄(wang)有(you)所思,思有(you)所惑(惑,感其情(qing)而(er)妄(wang)動(dong)(dong)(dong)于意(yi)(yi))。意(yi)(yi)動(dong)(dong)(dong)其思而(er)妄(wang)生(sheng)(sheng)于心(xin)(xin)。人一但有(you)了妄(wang)動(dong)(dong)(dong)之心(xin)(xin),自然(ran)不能清靜(jing),又(you)說(shuo)妄(wang)動(dong)(dong)(dong)即亡(wang)。都(dou)亡(wang)失道(dao)性。所以(yi)說(shuo)逐境而(er)感情(qing)妄(wang)動(dong)(dong)(dong),不能得(de)到真(zhen)(zhen)道(dao)。
(34)既有妄心,即(ji)驚(jing)(jing)其(qi)(qi)神(shen):驚(jing)(jing),指(zhi)(zhi)心之極畏,不(bu)只指(zhi)(zhi)盡驚(jing)(jing)。驚(jing)(jing)有兩種情況,一指(zhi)(zhi)內修(xiu)清靜,忘了(le)形而驚(jing)(jing)其(qi)(qi)神(shen);二指(zhi)(zhi)外習事情,勞于(yu)心而驚(jing)(jing)其(qi)(qi)形。此句言外又既驚(jing)(jing)其(qi)(qi)形體,內誘自然驚(jing)(jing)于(yu)其(qi)(qi)神(shen)。想要心神(shen)安靜,就要外欲不(bu)生(sheng),欲不(bu)能生(sheng),自然清靜。
(35)既驚其神(shen),即著萬物:人如果驚其神(shen),外(wai)就有所著于境,內里就失去正(zheng)性,也可理(li)解為道貴守一,不(bu)可著于萬物而驚其神(shen)。
(36)既著萬物,即生貪求:貪,過分追求、偏(pian)愛。有兩種(zhong)情況:一是(shi)貪于(yu)世事,外求華(hua)飾(shi)欲樂,這(zhe)(zhe)(zhe)種(zhong)情況為陰咎,不合于(yu)陽(yang),就不能清靜,是(shi)為沉滯;二是(shi)貪于(yu)進修窮(qiong)尋(xun)真理,堅求至道,這(zhe)(zhe)(zhe)叫內貪。這(zhe)(zhe)(zhe)種(zhong)情況屬于(yu)陽(yang),能體道合真,自然清靜。
(37)既生(sheng)貪(tan)(tan)求,即是(shi)(shi)(shi)煩(fan)惱:貪(tan)(tan)求外事,要漸漸斷除;貪(tan)(tan)求內(nei)事,要勤勤修(xiu)進。雖然(ran)是(shi)(shi)(shi)內(nei)求至道,也(ye)不(bu)可(ke)以(yi)固執,如(ru)此也(ye)能生(sheng)煩(fan)惱。這里(li)的煩(fan)惱也(ye)分兩(liang)種(zhong)情況,有輕(qing)(qing)重之分,一是(shi)(shi)(shi)輕(qing)(qing)煩(fan)惱,二是(shi)(shi)(shi)重煩(fan)惱。輕(qing)(qing)煩(fan)惱是(shi)(shi)(shi)貪(tan)(tan)求至道,這種(zhong)情況也(ye)生(sheng)煩(fan)惱。二是(shi)(shi)(shi)外求世法,名重煩(fan)惱。輕(qing)(qing)就(jiu)合陽,所(suo)以(yi)叫(jiao)清(qing),重即合陰,所(suo)以(yi)叫(jiao)濁。雖然(ran)分了(le)輕(qing)(qing)重,但兩(liang)者這間(jian)又(you)是(shi)(shi)(shi)相(xiang)對(dui)的。貪(tan)(tan)就(jiu)會生(sheng)迷惑,但是(shi)(shi)(shi)要舍重棄輕(qing)(qing),內(nei)守(shou)元和,湛然(ran)不(bu)動,所(suo)以(yi)叫(jiao)懷道抱德了(le),自然(ran)而然(ran)就(jiu)淳樸了(le)。
(38)煩惱妄想(xiang),憂苦(ku)(ku)身(shen)心。便遭濁辱,流(liu)浪生(sheng)(sheng)死。常沉(chen)苦(ku)(ku)海(hai),永(yong)失真道:濁,染(ran)。辱,污(wu)。流(liu)浪,指(zhi)(zhi)反復。苦(ku)(ku)海(hai),苦(ku)(ku)的(de)(de)大(da)海(hai),海(hai)指(zhi)(zhi)大(da)。此句言人(ren)的(de)(de)身(shen)心逐于(yu)外(wai)物,憂苦(ku)(ku)自(zi)然而然就產生(sheng)(sheng)而擾(rao)亂身(shen)心,在生(sheng)(sheng)死之(zhi)間反復,永(yong)遠不能超(chao)脫(tuo),流(liu)浪于(yu)苦(ku)(ku)海(hai)之(zhi)中(zhong)。憂苦(ku)(ku)的(de)(de)事不能夠休止(zhi),都是出自(zi)人(ren)心造作(zuo)的(de)(de)。學道的(de)(de)人(ren),都內守(shou)(shou)其一(yi)外(wai)除其想(xiang)(一(yi),指(zhi)(zhi)身(shen))。圣人(ren)云:“存三守(shou)(shou)一(yi)”。(三,指(zhi)(zhi)精、炁(qi)、神(shen)。)但守(shou)(shou)其身(shen),必存于(yu)三。所(suo)以《西(xi)升(sheng)經》云:守(shou)(shou)身(shen)不失,常存也(ye),專(zhuan)守(shou)(shou)其一(yi),不生(sheng)(sheng)妄想(xiang),即免于(yu)苦(ku)(ku)海(hai),沉(chen)淪憂苦(ku)(ku),不著(zhu)于(yu)身(shen)。心自(zi)然解脫(tuo),自(zi)然清靜。
(39)真常之道(dao),悟者自(zi)得(de)(de)(de),得(de)(de)(de)悟道(dao)者,常清靜(jing)矣:真道(dao)是(shi)常存的(de)(de)(de),無時(shi)不(bu)在,不(bu)生(sheng)也不(bu)滅,她外包天地,內(nei)入毫芒(mang),運行日月,長(chang)養萬物,人(ren)能悟解,自(zi)然(ran)而得(de)(de)(de),得(de)(de)(de)的(de)(de)(de)不(bu)是(shi)外在的(de)(de)(de)東西,而是(shi)道(dao)。所以太上說,人(ren)能覺(jue)悟,悟則(ze)本性(xing),謂之得(de)(de)(de)道(dao)也,所得(de)(de)(de)到的(de)(de)(de)道(dao)不(bu)是(shi)大道(dao),大道(dao)是(shi)難(nan)求難(nan)得(de)(de)(de)的(de)(de)(de)。經(jing)云(yun):“天道(dao)無親,常與(yu)善人(ren)。”又云(yun):“道(dao)本無形,莫(mo)之能名,得(de)(de)(de)悟之者,惟已(yi)自(zi)知。”善人(ren)常能守(shou)于清靜(jing),都是(shi)得(de)(de)(de)到真道(dao)的(de)(de)(de)人(ren)。
此段(duan)總講了眾生所(suo)以(yi)不(bu)(bu)能(neng)得到真道的原(yuan)因(yin),是由(you)于妄念之(zhi)起(qi),貪求身(shen)外有(you)形(xing)之(zhi)物,大傷自(zi)己(ji)精炁神(shen),以(yi)至流浪生死,常(chang)(chang)(chang)存苦(ku)(ku)海濁辱之(zhi)中,受苦(ku)(ku)受難。如果一(yi)心向善,修煉真常(chang)(chang)(chang)之(zhi)道,一(yi)旦了悟大道的規律,修之(zhi)不(bu)(bu)輟(chuo),自(zi)會有(you)成。以(yi)達到常(chang)(chang)(chang)清常(chang)(chang)(chang)靜(jing),有(you)至樂(le)而無(wu)苦(ku)(ku)難的真常(chang)(chang)(chang)境界。
(40)仙人(ren)葛(ge)(ge)(ge)玄曰:吾得真道(dao)(dao)(dao),誦此(ci)經(jing)(jing)萬(wan)(wan)(wan)遍(bian):葛(ge)(ge)(ge)翁(weng),此(ci)指葛(ge)(ge)(ge)玄。三國(guo)時方(fang)士,字孝先,丹(dan)陽句容(rong)(今屬江蘇(su))人(ren)。《抱(bao)樸子·金丹(dan)篇》稱(cheng),他(ta)曾經(jing)(jing)從左慈學(xue)道(dao)(dao)(dao),受《太清丹(dan)經(jing)(jing)》、《九鼎(ding)丹(dan)經(jing)(jing)》、《金液丹(dan)經(jing)(jing)》等煉丹(dan)經(jing)(jing)書,于閣皂(zao)山(shan)修道(dao)(dao)(dao),常辟(pi)谷(gu)服食,擅符(fu)咒諸法,奇術(shu)甚(shen)多。后世(shi)道(dao)(dao)(dao)教(jiao)(jiao)尊(zun)稱(cheng)為(wei)“葛(ge)(ge)(ge)仙公”或(huo)“葛(ge)(ge)(ge)仙翁(weng)”,又(you)(you)稱(cheng)“太極左仙公”;北宋徽宗(zong)時封為(wei)“沖應真人(ren)”;南宋理宗(zong)時封為(wei)“沖應孚(fu)佑真君”。明清時,道(dao)(dao)(dao)門和民間又(you)(you)常稱(cheng)葛(ge)(ge)(ge)洪為(wei)葛(ge)(ge)(ge)仙翁(weng)。仙翁(weng),祖代求(qiu)仙,皆成(cheng)真人(ren),仙翁(weng)初入道(dao)(dao)(dao)之(zhi)(zhi)(zhi)時,居長(chang)白(bai)山(shan),或(huo)居東岳(yue),自后遍(bian)歷(li)名(ming)山(shan),殷勤求(qiu)道(dao)(dao)(dao),成(cheng)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)后,隱跡(ji)潛(qian)形,惟值(zhi)得留經(jing)(jing)教(jiao)(jiao)于世(shi),勸悟(wu)后學(xue)之(zhi)(zhi)(zhi)徒(tu),凡言誦此(ci)經(jing)(jing)萬(wan)(wan)(wan)遍(bian)者,即(ji)萬(wan)(wan)(wan)行圓(yuan)備(bei),圓(yuan)滿之(zhi)(zhi)(zhi)意。又(you)(you)說,萬(wan)(wan)(wan)遍(bian)道(dao)(dao)(dao)備(bei),飛升(sheng)太空,萬(wan)(wan)(wan)神之(zhi)(zhi)(zhi)備(bei),萬(wan)(wan)(wan)遍(bian)既周,乃成(cheng)清靜之(zhi)(zhi)(zhi)道(dao)(dao)(dao)。
(41)此經是(shi)(shi)天(tian)(tian)(tian)人(ren)(ren)(ren)習,不(bu)傳(chuan)(chuan)(chuan)下士(shi):天(tian)(tian)(tian)人(ren)(ren)(ren),極陽(yang)之(zhi)仙(xian)。天(tian)(tian)(tian)仙(xian)者(zhe),碧落飛騰,游行自在,兩腋有(you)(you)毛羽(yu),也(ye)叫羽(yu)客。凡是(shi)(shi)天(tian)(tian)(tian)仙(xian)羽(yu)客,住(zhu)于(yu)(yu)三清之(zhi)上(shang),常行于(yu)(yu)經法,也(ye)不(bu)輕傳(chuan)(chuan)(chuan)下士(shi)。世(shi)人(ren)(ren)(ren)苦修天(tian)(tian)(tian)人(ren)(ren)(ren)之(zhi)行,即謂天(tian)(tian)(tian)上(shang)人(ren)(ren)(ren)。凡欲修學之(zhi)士(shi),何不(bu)誦(song)習此經,日有(you)(you)進(jin)修三業,若無退慢之(zhi)心(xin),是(shi)(shi)有(you)(you)進(jin)無退之(zhi)士(shi),也(ye)不(bu)令(ling)經傳(chuan)(chuan)(chuan)下士(shi)。圣人(ren)(ren)(ren)云:“經法流行于(yu)(yu)世(shi),學人(ren)(ren)(ren)若遇須當寶(bao)而貴之(zhi),不(bu)可輕世(shi),如逢賢士(shi),有(you)(you)心(xin)即授(shou),有(you)(you)善即傳(chuan)(chuan)(chuan)。”
(42)吾昔(xi)受之于(yu)東(dong)(dong)華(hua)帝君(jun)(jun):吾,仙翁(weng)自稱。東(dong)(dong)華(hua)帝君(jun)(jun),又名(ming)木公(gong)(gong)(gong)、東(dong)(dong)王公(gong)(gong)(gong)、扶桑大帝,與丹(dan)靈(ling)、黃老(lao)、皓靈(ling)、玄老(lao)并稱“五(wu)方五(wu)老(lao)”,他掌管(guan)男(nan)仙名(ming)籍,男(nan)人(ren)成仙必(bi)謁東(dong)(dong)王公(gong)(gong)(gong),女(nv)于(yu)成仙必(bi)謁西王母。此句言仙翁(weng)得受此經(清(qing)靜(jing)經)于(yu)東(dong)(dong)華(hua)帝君(jun)(jun),也是不輕傳于(yu)下士(shi)的(de)。
(43)東華帝(di)君(jun)受之于金(jin)(jin)闕帝(di)君(jun):金(jin)(jin)闕,指(zhi)天庭。金(jin)(jin)闕帝(di)君(jun),經書中說法不(bu)一,有經稱是(shi)太上老(lao)(lao)君(jun)。有經稱是(shi)太上老(lao)(lao)君(jun)隨方設(she)化,或(huo)號天皇大帝(di),或(huo)曰太一救苦(ku)天尊,或(huo)號金(jin)(jin)闕圣君(jun)。此意指(zhi)上圣帝(di)君(jun)都寶秘(mi)此經,何況后學傳授修持諷誦,還不(bu)更加崇仰而學修。
(44)金(jin)闕帝君(jun)受之(zhi)于西王母:西王母,即王母娘娘、金(jin)母。是道教(jiao)諸女仙之(zhi)尊神,女仙之(zhi)首,凡女人成仙必(bi)謁“金(jin)母”。此句言金(jin)闕帝君(jun)受此經于西王母之(zhi)時(shi),也是不輕傳下士的。
(45)皆口口相傳(chuan),不記文(wen)(wen)字(zi)。吾今于世(shi)(shi),書(shu)而錄(lu)之:口口相傳(chuan),指古(gu)圣人(ren)(ren)傳(chuan)授經(jing)法,都是(shi)內藏心腹,秘受經(jing)文(wen)(wen),流通行(xing)化,并不記文(wen)(wen)字(zi),就不被世(shi)(shi)人(ren)(ren)所能見到。自從(cong)仙翁以來,書(shu)寫(xie)下了此經(jing),傳(chuan)于下世(shi)(shi),普遍流行(xing),是(shi)要拔度后學之人(ren)(ren)。
(46)上(shang)(shang)(shang)士(shi)悟(wu)之(zhi)(zhi)(zhi),升為天(tian)官(guan):上(shang)(shang)(shang)士(shi),外煉形質,內養精(jing)神。外和其光(guang),而同其塵,內修功而保(bao)其元炁(qi)(qi),元炁(qi)(qi)是(shi)神之(zhi)(zhi)(zhi)母,人能常存(cun)于(yu)元炁(qi)(qi),下(xia)(xia)保(bao)于(yu)丹(dan)田,上(shang)(shang)(shang)固于(yu)泥丸,中守于(yu)絳(jiang)宮,這樣保(bao)于(yu)三元,內養于(yu)神。(神,炁(qi)(qi)之(zhi)(zhi)(zhi)子。形,神之(zhi)(zhi)(zhi)舍。神是(shi)身之(zhi)(zhi)(zhi)主,身無(wu)(wu)主則不(bu)安,形無(wu)(wu)神而不(bu)立。)上(shang)(shang)(shang)達之(zhi)(zhi)(zhi)士(shi),常服(fu)日精(jing),保(bao)于(yu)下(xia)(xia)丹(dan)田,飲月(yue)華,保(bao)于(yu)腦(nao)戶。(腦(nao)戶,指泥丸上(shang)(shang)(shang)丹(dan)田,屬(shu)陰(yin)。所以用太陽精(jing)炁(qi)(qi)保(bao)之(zhi)(zhi)(zhi)。)易經云(yun):“一(yi)陰(yin)一(yi)陽之(zhi)(zhi)(zhi)謂道,能恃日月(yue)二景,扶(fu)身形而行之(zhi)(zhi)(zhi),必升為天(tian)官(guan)。五(wu)云(yun)五(wu)炁(qi)(qi),是(shi)五(wu)行之(zhi)(zhi)(zhi)正炁(qi)(qi)。凡上(shang)(shang)(shang)道之(zhi)(zhi)(zhi)人,五(wu)臟(zang)(zang)既真,五(wu)臟(zang)(zang)炁(qi)(qi)自生(sheng)五(wu)行,真炁(qi)(qi)化成五(wu)云(yun),扶(fu)其形質,上(shang)(shang)(shang)游三界(jie)(三界(jie),欲界(jie)、色(se)界(jie)、無(wu)(wu)色(se)界(jie)),下(xia)(xia)游十(shi)方(十(shi)方,指四維、上(shang)(shang)(shang)、下(xia)(xia)。)。三界(jie)十(shi)方俱無(wu)(wu)滯礙(ai),然后升入上(shang)(shang)(shang)清,得位(wei)為天(tian)官(guan)之(zhi)(zhi)(zhi)號。
(47)中士修之,南宮(gong)(gong)列仙:凡學道之士,先(xian)順煉肌(ji),謂(wei)之寶玉(玉,指(zhi)骨)。煉肺保(bao)(bao)津,謂(wei)之炁。(金,指(zhi)肺。金石,指(zhi)腎(shen)。丹(dan),指(zhi)心(xin)。)安(an)心(xin)息氣,保(bao)(bao)于(yu)(yu)。腎(shen)臟,乃(nai)得(de)(de)延年。不是(shi)世間(jian)金石寶玉。這里(li)所(suo)謂(wei)的金石,能保(bao)(bao)人性(xing)命(ming)。另據圖南子云(yun):如(ru)何外寶?即先(xian)要內保(bao)(bao)。如(ru)果能內保(bao)(bao)于(yu)(yu)性(xing)命(ming),然(ran)后上(shang)(shang)(shang)參(can)于(yu)(yu)上(shang)(shang)(shang)清圣文。(圣文,指(zhi)上(shang)(shang)(shang)清秘(mi)寶之書。)下(xia)達玄(xuan)微。(玄(xuan)微,指(zhi)下(xia)元(yuan)腎(shen))又據上(shang)(shang)(shang)清經(jing)云(yun):南方有(you)(you)丹(dan)靈(ling)天,內有(you)(you)蕊珠宮(gong)(gong),宮(gong)(gong)內有(you)(you)一真君(jun)號(hao)靈(ling)天君(jun)。又據是(shi)朱(zhu)陽宮(gong)(gong)或朱(zhu)陵宮(gong)(gong)。宮(gong)(gong)的一處有(you)(you)炎炎火煉池,池有(you)(you)七寶宮(gong)(gong)殿。也稱紫陽宮(gong)(gong)。如(ru)果有(you)(you)下(xia)達之士,學道成(cheng)功(gong)的,得(de)(de)到司命(ming)真君(jun)認同(tong),錄下(xia)姓名(ming),奏上(shang)(shang)(shang)南宮(gong)(gong),就得(de)(de)為仙宮(gong)(gong)之號(hao)了(le)。
(48)下士得之,在(zai)世長年:下士不(bu)能絕利(li)一源(yuan),都求資(zi)身益(yi)命之道(dao)(dao)(dao),或(huo)服靈藥,或(huo)餌丹砂,或(huo)休名(ming)(ming)棄位,或(huo)淡(dan)靜安(an)神,或(huo)依倚林泉(quan),或(huo)藏(zang)跡于(yu)朝市(shi),內修(xiu)至(zhi)道(dao)(dao)(dao),外合(he)五常,或(huo)隱或(huo)見,體(ti)道(dao)(dao)(dao)合(he)真,如斯不(bu)退,尚保延年,何況高士英賢,隱于(yu)嵩谷,學(xue)神人餐(can)藥而得白日升天。何故后人不(bu)能專(zhuan)至(zhi),即(ji)今西岳華山(shan),山(shan)居隱士,丁陳二人,在(zai)世延年注名(ming)(ming)以入仙(xian)位,況后人不(bu)能相效,故舉此(ci)數,喻乃明至(zhi)道(dao)(dao)(dao)無偏求者必達。故本經云:天道(dao)(dao)(dao)無親,常與善(shan)人。
(49)游(you)(you)行三(san)(san)(san)(san)(san)界(jie)(jie),升(sheng)入金(jin)門(men):靈寶(bao)(bao)經(jing)云(yun)(yun)(yun):三(san)(san)(san)(san)(san)十二天(tian)、三(san)(san)(san)(san)(san)十二帝,第(di)六名上明七曜(yao)摩(mo)夷天(tian)帝。名恬會延(yan),此是欲(yu)界(jie)(jie)。雖有此說,凡學道(dao)(dao)但去其(qi)欲(yu),即(ji)名真人(ren)。色(se)界(jie)(jie)在(zai)二十四重天(tian),無極云(yun)(yun)(yun)誓(shi)天(tian)為(wei)(wei)色(se)界(jie)(jie),其(qi)帝君(jun)(jun)號名飄駑穹(qiong)隆。太素秀樂禁(jin)上天(tian)為(wei)(wei)無色(se)界(jie)(jie),帝君(jun)(jun)名龍(long)羅(luo)覺(jue)長,此名三(san)(san)(san)(san)(san)界(jie)(jie),乃指天(tian)地而(er)(er)言,此為(wei)(wei)外約(yue)大綱之(zhi)(zhi)(zhi)說,若(ruo)喻人(ren)身而(er)(er)言,三(san)(san)(san)(san)(san)界(jie)(jie)即(ji)三(san)(san)(san)(san)(san)丹(dan)(dan)田(tian)。下丹(dan)(dan)田(tian)為(wei)(wei)欲(yu)界(jie)(jie),中(zhong)丹(dan)(dan)田(tian)為(wei)(wei)色(se)界(jie)(jie),上丹(dan)(dan)田(tian)為(wei)(wei)無色(se)界(jie)(jie)。人(ren)若(ruo)保(bao)守(shou)于三(san)(san)(san)(san)(san)丹(dan)(dan)田(tian),則精炁神(shen)存(cun)上中(zhong)下三(san)(san)(san)(san)(san)丹(dan)(dan)田(tian)之(zhi)(zhi)(zhi)境(jing),真人(ren)游(you)(you)于三(san)(san)(san)(san)(san)界(jie)(jie),若(ruo)得(de)三(san)(san)(san)(san)(san)丹(dan)(dan)田(tian),神(shen)俱足則自(zi)然升(sheng)天(tian)。所以經(jing)云(yun)(yun)(yun):形神(shen)俱妙,與道(dao)(dao)合真。《上清(qing)經(jing)》云(yun)(yun)(yun):大羅(luo)天(tian)在(zai)三(san)(san)(san)(san)(san)十二天(tian)上。《靈寶(bao)(bao)經(jing)》云(yun)(yun)(yun):三(san)(san)(san)(san)(san)界(jie)(jie)之(zhi)(zhi)(zhi)上,渺渺大羅(luo),大羅(luo)之(zhi)(zhi)(zhi)境(jing),惟有三(san)(san)(san)(san)(san)清(qing)宮闕(que)。莫(mo)不(bu)上圣(sheng)高(gao)尊游(you)(you)于其(qi)上。學道(dao)(dao)人(ren)若(ruo)先修內(nei)行,保(bao)固守(shou)于三(san)(san)(san)(san)(san)元(yuan)神(shen),三(san)(san)(san)(san)(san)元(yuan)神(shen)俱備(bei),自(zi)得(de)升(sheng)天(tian),游(you)(you)行三(san)(san)(san)(san)(san)清(qing)之(zhi)(zhi)(zhi)境(jing),出入金(jin)闕(que)之(zhi)(zhi)(zhi)前,朝拜太上、得(de)為(wei)(wei)真人(ren)。故曰:升(sheng)入金(jin)門(men)。
(50)左(zuo)(zuo)玄(xuan)(xuan)真(zhen)(zhen)人(ren)(ren)(ren)曰:左(zuo)(zuo),指陽(yang)(yang)(yang)。玄(xuan)(xuan),指一(yi)(yi)。左(zuo)(zuo)玄(xuan)(xuan)是(shi)道君之號(hao)(hao),得(de)一(yi)(yi)真(zhen)(zhen)人(ren)(ren)(ren),是(shi)立其(qi)左(zuo)(zuo)右陰陽(yang)(yang)(yang)一(yi)(yi)的意思,所以稱左(zuo)(zuo)玄(xuan)(xuan)真(zhen)(zhen)人(ren)(ren)(ren)。左(zuo)(zuo)玄(xuan)(xuan)真(zhen)(zhen)人(ren)(ren)(ren)號(hao)(hao)法解(jie),大慈大仁,多請問因緣(yuan),下游五濁,救拔一(yi)(yi)切、復歸三境。侍從尊慈,太上保(bao)之,稱其(qi)名(ming)號(hao)(hao)。學仙之士,但(dan)能(neng)存(cun)一(yi)(yi)守于陰陽(yang)(yang)(yang)二炁(qi)(qi),則(ze)為(wei)(wei)真(zhen)(zhen)人(ren)(ren)(ren)。何為(wei)(wei)守一(yi)(yi),一(yi)(yi)者,道之本性,一(yi)(yi)為(wei)(wei)大也(ye)。又云身也(ye),所以《西升經》云:愛(ai)(ai)(ai)人(ren)(ren)(ren)不如(ru)(ru)愛(ai)(ai)(ai)身,愛(ai)(ai)(ai)身不如(ru)(ru)愛(ai)(ai)(ai)神。愛(ai)(ai)(ai)神不如(ru)(ru)舍神,舍神不如(ru)(ru)守身,守身長久(jiu)長存(cun)。學人(ren)(ren)(ren)未玄(xuan)(xuan)微,但(dan)且護形(xing),愛(ai)(ai)(ai)炁(qi)(qi)輕物,賤名(ming)思慮不惑,則(ze)血氣和(he)平(ping),如(ru)(ru)此即其(qi)一(yi)(yi)可存(cun)。陰陽(yang)(yang)(yang)二炁(qi)(qi),即坎離之用(yong),故謂為(wei)(wei)真(zhen)(zhen)人(ren)(ren)(ren)之身,然后朝(chao)于太上,皆(jie)得(de)為(wei)(wei)道之臣也(ye)。上則(ze)參于三境,下則(ze)游于十方,開導眾生,教化未悟(wu),引(yin)接群生,普令(ling)得(de)其(qi)道,此即為(wei)(wei)真(zhen)(zhen)人(ren)(ren)(ren)之所作也(ye)。
(51)學(xue)道(dao)之(zhi)士,持(chi)(chi)(chi)誦此經:持(chi)(chi)(chi)誦,依本曰(yue)讀(du),離本曰(yue)誦,學(xue)道(dao)之(zhi)士,若能解心正,道(dao)念不(bu)退,依法奉(feng)修如對太上,行(xing)住(zhu)坐立,常持(chi)(chi)(chi)專(zhuan)一,是謂誦經。
(52)即(ji)得十(shi)(shi)天善神(shen),擁護(hu)其身:十(shi)(shi)天,指(zhi)八(ba)方和上下。《因緣經》云:每月(yue)十(shi)(shi)直(zhi)齋(zhai),各有(you)善神(shen)直(zhi)日,也為(wei)善神(shen)。且人有(you)三業六根,身形之業,故(gu)有(you)十(shi)(shi)惡(e)。(十(shi)(shi)惡(e),指(zhi)淫、殺、盜、貪、嫉妒、恚、惡(e)口、兩(liang)舌、妄(wang)(wang)(wang)(wang)語、綺語。),(十(shi)(shi)善,身不(bu)(bu)妄(wang)(wang)(wang)(wang)動,心不(bu)(bu)妄(wang)(wang)(wang)(wang)動,意(yi)不(bu)(bu)妄(wang)(wang)(wang)(wang)思,性不(bu)(bu)妄(wang)(wang)(wang)(wang)亂(luan),耳不(bu)(bu)妄(wang)(wang)(wang)(wang)聽邪(xie)聲(sheng),口不(bu)(bu)妄(wang)(wang)(wang)(wang)言(yan)綺語,目不(bu)(bu)妄(wang)(wang)(wang)(wang)視邪(xie)色(se),鼻不(bu)(bu)妄(wang)(wang)(wang)(wang)受(shou)邪(xie)穢,舌不(bu)(bu)妄(wang)(wang)(wang)(wang)食邪(xie)味,識(shi)不(bu)(bu)妄(wang)(wang)(wang)(wang)受(shou)于驚怖(bu))十(shi)(shi)善既生,十(shi)(shi)惡(e)自滅。乃得真圣相護(hu),此句言(yan)學道(dao)(dao)之士心常念道(dao)(dao),持誦真經,即(ji)得善神(shen)擁護(hu)。
(53)然后(hou)玉(yu)符保(bao)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),金(jin)液(ye)煉形(xing)(xing)(xing)。形(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)俱(ju)妙,與(yu)道合(he)真:玉(yu)符,指玉(yu)皇之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)符。令人(ren)(ren)(ren)(ren)學道,功圓(yuan)行滿升入仙(xian)階,先得玉(yu)皇符命,然后(hou)升仙(xian)。玉(yu)符于(yu)(yu)身而(er)論,可明(ming)中(zhong)(zhong)元之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事。(中(zhong)(zhong)元,指心(xin)(xin)(xin)。)學人(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin)(xin)(xin),若能(neng)(neng)(neng)安(an)(an)靜(jing),自(zi)(zi)(zi)(zi)然無(wu)染于(yu)(yu)塵垢,清(qing)靜(jing)而(er)保(bao)固(gu)形(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)。上(shang)等之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren),悟煉金(jin)液(ye)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道,以(yi)固(gu)形(xing)(xing)(xing)質。中(zhong)(zhong)士(shi)未(wei)悟,身外求樂,合(he)和修(xiu)煉,以(yi)寧性(xing)命。若論出入之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道,亦(yi)先固(gu)形(xing)(xing)(xing)體,然后(hou)養于(yu)(yu)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)識,而(er)形(xing)(xing)(xing)體固(gu),形(xing)(xing)(xing)瘦力倦。神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)者,為(wei)彼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)主(zhu),主(zhu)安(an)(an)則(ze)外固(gu),假(jia)如世之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)屋宅,無(wu)人(ren)(ren)(ren)(ren)則(ze)不能(neng)(neng)(neng)全。內(nei)(nei)外之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事,也(ye)是這(zhe)個(ge)道理。故經(jing)云:我身乃神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)車(che),神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)舍,神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)主(zhu)。主(zhu)人(ren)(ren)(ren)(ren)安(an)(an)靜(jing),神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)即居之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),躁動神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)即去之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。又(you)說(shuo)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)生形(xing)(xing)(xing),形(xing)(xing)(xing)成(cheng)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),形(xing)(xing)(xing)不得神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)不能(neng)(neng)(neng)自(zi)(zi)(zi)(zi)主(zhu),神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)不得形(xing)(xing)(xing)不能(neng)(neng)(neng)自(zi)(zi)(zi)(zi)成(cheng)。形(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)合(he)同,更相(xiang)生更相(xiang)成(cheng),這(zhe)是表里相(xiang)應之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道。又(you)說(shuo):神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)常愛(ai)人(ren)(ren)(ren)(ren),人(ren)(ren)(ren)(ren)不愛(ai)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)常愛(ai)人(ren)(ren)(ren)(ren),愿其(qi)人(ren)(ren)(ren)(ren)生,人(ren)(ren)(ren)(ren)不愛(ai)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),為(wei)心(xin)(xin)(xin)所(suo)憂。心(xin)(xin)(xin)也(ye)是神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),其(qi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)名叫靈童(tong),能(neng)(neng)(neng)惡能(neng)(neng)(neng)善,能(neng)(neng)(neng)昧能(neng)(neng)(neng)明(ming),能(neng)(neng)(neng)喜能(neng)(neng)(neng)怒,能(neng)(neng)(neng)正(zheng)能(neng)(neng)(neng)邪。使意馬如風,驅心(xin)(xin)(xin)猿如箭(jian)疾。巧生千種(zhong),機(ji)出萬端(duan),皆(jie)在此神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)。《內(nei)(nei)觀經(jing)》云:心(xin)(xin)(xin)即是神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),非(fei)(fei)(fei)(fei)青非(fei)(fei)(fei)(fei)白(bai),非(fei)(fei)(fei)(fei)赤非(fei)(fei)(fei)(fei)黃(huang),非(fei)(fei)(fei)(fei)大非(fei)(fei)(fei)(fei)小,非(fei)(fei)(fei)(fei)短非(fei)(fei)(fei)(fei)長(chang),非(fei)(fei)(fei)(fei)曲非(fei)(fei)(fei)(fei)直,非(fei)(fei)(fei)(fei)柔非(fei)(fei)(fei)(fei)剛(gang),非(fei)(fei)(fei)(fei)厚非(fei)(fei)(fei)(fei)薄,非(fei)(fei)(fei)(fei)圓(yuan)非(fei)(fei)(fei)(fei)方,變化莫測,混合(he)陰陽;大包天地,細入毫芒;制之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)則(ze)止,放(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)則(ze)狂;清(qing)靜(jing)則(ze)生,濁躁則(ze)亡,人(ren)(ren)(ren)(ren)能(neng)(neng)(neng)清(qing)靜(jing)內(nei)(nei)修(xiu)至道,制伏其(qi)心(xin)(xin)(xin),心(xin)(xin)(xin)既安(an)(an)靜(jing),其(qi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)則(ze)生。神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)生則(ze)形(xing)(xing)(xing)固(gu),形(xing)(xing)(xing)固(gu)成(cheng)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)藉(jie)形(xing)(xing)(xing)而(er)成(cheng),形(xing)(xing)(xing)藉(jie)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)而(er)生,形(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)相(xiang)藉(jie),安(an)(an)靜(jing)修(xiu)功,形(xing)(xing)(xing)固(gu)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)全。所(suo)以(yi)說(shuo):形(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)(shen)俱(ju)妙,內(nei)(nei)外相(xiang)應,自(zi)(zi)(zi)(zi)然與(yu)道合(he)真。
(54)正一(yi)(yi)真(zhen)人(ren)曰:正,即真(zhen)。一(yi)(yi),為(wei)(wei)大,也指(zhi)心。心是(shi)南方太陽之(zhi)象,原處(chu)北(bei)(bei)方。因(yin)何太陽處(chu)于北(bei)(bei)方,為(wei)(wei)坎離(li)中有一(yi)(yi)畫(hua),故為(wei)(wei)一(yi)(yi)陽,是(shi)謂(wei)心。一(yi)(yi)是(shi)陰中陽位(wei)(wei),二(er)是(shi)陽中陰位(wei)(wei),此是(shi)五行反(fan)復之(zhi)理,陰陽變化之(zhi)用,是(shi)謂(wei)正一(yi)(yi)。正一(yi)(yi)真(zhen)人(ren),指(zhi)漢天(tian)師(shi),姓(xing)張(zhang)(zhang),諱道陵,今為(wei)(wei)三天(tian)大法師(shi),位(wei)(wei)任正一(yi)(yi)真(zhen)人(ren),又為(wei)(wei)三清度師(shi),居圣真(zhen)之(zhi)位(wei)(wei),曾煉五行,修功為(wei)(wei)國,扶衰(shuai)救苦(ku),除害興物(wu),利濟庶民,功圓行滿,超凡成圣。位(wei)(wei)居高上正一(yi)(yi)真(zhen)人(ren)。人(ren)若(ruo)能修煉其心,自(zi)然關府通(tong)泰(tai),神和氣暢,皆由正一(yi)(yi)之(zhi)事。張(zhang)(zhang)天(tian)師(shi)流傳下來的有正一(yi)(yi)斬(zhan)邪三五飛步之(zhi)道、銅符鐵券、金丹寶經、秘訣靈(ling)章、二(er)十(shi)四階(jie)品錄等。
(55)人家(jia)有(you)(you)(you)此(ci)經,悟解之者,災(zai)障(zhang)(zhang)不(bu)(bu)干,眾(zhong)(zhong)圣護(hu)門(men):家(jia),此(ci)指(zhi)身(shen)(shen)。經,指(zhi)心(xin)。真(zhen)人曰:家(jia)有(you)(you)(you)此(ci)經,若能悟解玄(xuan)微,清(qing)(qing)(qing)(qing)靜身(shen)(shen)心(xin),修行念道,持(chi)誦不(bu)(bu)退(tui),即得眾(zhong)(zhong)圣神(shen)(shen)人護(hu)衛其門(men),即得神(shen)(shen)人護(hu)門(men)則(ze)災(zai)障(zhang)(zhang)不(bu)(bu)干于家(jia)庭(ting),邪魔無犯于住(zhu)止(zhi),皆(jie)因主人清(qing)(qing)(qing)(qing)靜,故得神(shen)(shen)明護(hu)門(men)。內比喻則(ze)家(jia)猶身(shen)(shen),心(xin)為經。人能清(qing)(qing)(qing)(qing)靜行其至道于心(xin),則(ze)謂之有(you)(you)(you)此(ci)經。悟,即覺。達,即解。通,作了(le)。覺了(le)則(ze)謂心(xin)有(you)(you)(you)經。無經則(ze)未悟解,故有(you)(you)(you)災(zai)障(zhang)(zhang),煩(fan)惱所生(sheng),若心(xin)了(le)達,則(ze)無煩(fan)惱。煩(fan)惱既無,自然(ran)清(qing)(qing)(qing)(qing)靜。災(zai)障(zhang)(zhang)不(bu)(bu)生(sheng),故不(bu)(bu)干。眾(zhong)(zhong)圣護(hu)門(men),意思是(shi)指(zhi)人身(shen)(shen)中有(you)(you)(you)三(san)萬六千神(shen)(shen),左三(san)魂右七(qi)魄,身(shen)(shen)有(you)(you)(you)一(yi)萬二(er)千形影,體有(you)(you)(you)二(er)萬四(si)精光,五臟六腑(fu),二(er)十四(si)神(shen)(shen),耳眼口鼻皆(jie)有(you)(you)(you),一(yi)一(yi)各(ge)有(you)(you)(you)宮(gong)闕所居,人若清(qing)(qing)(qing)(qing)靜,眾(zhong)(zhong)神(shen)(shen)歸身(shen)(shen),各(ge)居宮(gong)闕,故云:眾(zhong)(zhong)圣護(hu)門(men)。
(56)神(shen)(shen)(shen)(shen)升上(shang)(shang)(shang)(shang)界(jie),朝拜(bai)高真(zhen):神(shen)(shen)(shen)(shen),即心(xin),道(dao)典(dian)云,聰(cong)明正(zheng)直(zhi)謂之神(shen)(shen)(shen)(shen),陰陽不測謂之圣(sheng)。故云心(xin)靈(ling)則(ze)(ze)道(dao)降,道(dao)降則(ze)(ze)神(shen)(shen)(shen)(shen)靈(ling),神(shen)(shen)(shen)(shen)靈(ling)則(ze)(ze)圣(sheng)。神(shen)(shen)(shen)(shen)明既圣(sheng),即可升。(升,登(deng))。升登(deng)于(yu)上(shang)(shang)(shang)(shang)界(jie)。(上(shang)(shang)(shang)(shang)界(jie),三(san)界(jie)之上(shang)(shang)(shang)(shang),三(san)清(qing)(qing)(qing)之境大羅(luo)天(tian))。人(ren)能保精養氣(qi),愛神(shen)(shen)(shen)(shen)調和于(yu)元(yuan)(yuan)(yuan)氣(qi),填補于(yu)腦,烹煉神(shen)(shen)(shen)(shen)水,變化(hua)精神(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)氣(qi)若(ruo)(ruo)全,即得(de)上(shang)(shang)(shang)(shang)升三(san)界(jie),朝禮(li)太上(shang)(shang)(shang)(shang)高尊(zun),凡學仙(xian)(xian)之士,所說朝元(yuan)(yuan)(yuan),即有二種,一論天(tian)地(di),二論人(ren)身(shen),即明三(san)丹(dan)田(tian),且(qie)三(san)界(jie)朝元(yuan)(yuan)(yuan)者(zhe),即上(shang)(shang)(shang)(shang)元(yuan)(yuan)(yuan)、中(zhong)(zhong)(zhong)(zhong)元(yuan)(yuan)(yuan)、下(xia)(xia)元(yuan)(yuan)(yuan)。上(shang)(shang)(shang)(shang)元(yuan)(yuan)(yuan)上(shang)(shang)(shang)(shang)應(ying)玉(yu)清(qing)(qing)(qing)始炁(qi)所化(hua),號(hao)(hao)天(tian)寶君,理(li)玉(yu)清(qing)(qing)(qing)圣(sheng)境清(qing)(qing)(qing)微天(tian),總一十二部圣(sheng)行(xing)之經,為洞真(zhen)教主,下(xia)(xia)于(yu)人(ren)身(shen)中(zhong)(zhong)(zhong)(zhong)為上(shang)(shang)(shang)(shang)丹(dan)田(tian)。腦宮也號(hao)(hao)泥丸宮、帝君以(yi)(yi)主于(yu)炁(qi)。中(zhong)(zhong)(zhong)(zhong)元(yuan)(yuan)(yuan)者(zhe),上(shang)(shang)(shang)(shang)應(ying)上(shang)(shang)(shang)(shang)清(qing)(qing)(qing)元(yuan)(yuan)(yuan)炁(qi)所化(hua),號(hao)(hao)靈(ling)寶君,理(li)上(shang)(shang)(shang)(shang)清(qing)(qing)(qing)境禹余(yu)天(tian),總一十二部真(zhen)行(xing)之經,為洞玄教主,下(xia)(xia)于(yu)人(ren)身(shen)中(zhong)(zhong)(zhong)(zhong)為中(zhong)(zhong)(zhong)(zhong)丹(dan)田(tian),心(xin)府宮,帝君主于(yu)神(shen)(shen)(shen)(shen)。下(xia)(xia)元(yuan)(yuan)(yuan)上(shang)(shang)(shang)(shang)應(ying)太清(qing)(qing)(qing)玄炁(qi)所化(hua),號(hao)(hao)神(shen)(shen)(shen)(shen)寶君,理(li)太清(qing)(qing)(qing)仙(xian)(xian)境,大赤天(tian)總一十二部仙(xian)(xian)行(xing)之經,為洞神(shen)(shen)(shen)(shen)教主,下(xia)(xia)于(yu)人(ren)身(shen)中(zhong)(zhong)(zhong)(zhong)為下(xia)(xia)丹(dan)田(tian),炁(qi)海腎宮,帝君主于(yu)命(ming),此三(san)元(yuan)(yuan)(yuan)、三(san)宮、三(san)寶,天(tian)地(di)得(de)之以(yi)(yi)成,失之以(yi)(yi)傾(qing),人(ren)生(sheng)得(de)之以(yi)(yi)生(sheng),失之以(yi)(yi)死(si)。故《黃庭經》云:一身(shen)精神(shen)(shen)(shen)(shen)慎(shen)勿失。故要保愛。又云:仙(xian)(xian)人(ren)道(dao)士非有神(shen)(shen)(shen)(shen),積精累炁(qi)以(yi)(yi)成真(zhen)。此句(ju)言,凡學道(dao)之人(ren),若(ruo)(ruo)能運用精華,存想神(shen)(shen)(shen)(shen)炁(qi),朝拜(bai)三(san)元(yuan)(yuan)(yuan),修功不退久而行(xing)之,自得(de)真(zhen)道(dao)。
(57)功滿(man)(man)(man)德(de)就,相(xiang)感帝君。誦持不退(tui),身騰紫(zi)云(yun)(yun):功滿(man)(man)(man)八(ba)百(bai),行(xing)(xing)(xing)滿(man)(man)(man)三千。(功行(xing)(xing)(xing),此指修(xiu)煉的功行(xing)(xing)(xing)。)學人若(ruo)能行(xing)(xing)(xing)胎息之道(dao)(dao)(dao),日行(xing)(xing)(xing)八(ba)百(bai),即可以(yi)升天,功行(xing)(xing)(xing)感應,自(zi)然(ran)(ran)升舉(ju)。古(gu)德(de)云(yun)(yun),功圓(yuan)行(xing)(xing)(xing)滿(man)(man)(man)升為金闕之臣(chen),獨步(bu)玉京之上(shang)道(dao)(dao)(dao)。學人若(ruo)能專守(shou)三宮,朝拜真(zhen)元(yuan),百(bai)節(jie)闕府,自(zi)然(ran)(ran)通泰,萬神和暢。相(xiang)感帝君,指既存守(shou)三元(yuan),三元(yuan)各(ge)有帝君,誦持不退(tui),則(ze)心念正(zheng)(zheng)道(dao)(dao)(dao)。身騰紫(zi)云(yun)(yun),指內觀之道(dao)(dao)(dao),乃有正(zheng)(zheng)說,人有五(wu)(wu)臟屬于五(wu)(wu)行(xing)(xing)(xing),人若(ruo)修(xiu)煉五(wu)(wu)行(xing)(xing)(xing)真(zhen)炁,傳于五(wu)(wu)臟,故為實腹,五(wu)(wu)臟真(zhen)炁既成,自(zi)然(ran)(ran)尸解,出有入(ru)無,變化自(zi)在,存亡恍惚,此為得道(dao)(dao)(dao)之中也。紫(zi)云(yun)(yun),指五(wu)(wu)臟真(zhen)炁結成,紫(zi)云(yun)(yun)乃是上(shang)天誥命之炁,故凡得道(dao)(dao)(dao)之人,皆是乘(cheng)云(yun)(yun)而去,上(shang)升三境,朝拜太上(shang)高尊(zun),以(yi)表得道(dao)(dao)(dao)人證于尊(zun)貴之貌。此句言至心修(xiu)道(dao)(dao)(dao)必(bi)然(ran)(ran)成道(dao)(dao)(dao)。
《清(qing)(qing)靜(jing)經(jing)(jing)(jing)》,全稱(cheng)(cheng)《太(tai)上老君說(shuo)(shuo)常(chang)清(qing)(qing)靜(jing)經(jing)(jing)(jing)》,一(yi)卷。作者不(bu)詳,一(yi)說(shuo)(shuo)葛玄。道(dao)教(jiao)稱(cheng)(cheng)老君西游(you)白龜(gui)臺(tai)之(zhi)時,為西王(wang)(wang)母說(shuo)(shuo)常(chang)清(qing)(qing)靜(jing)經(jing)(jing)(jing),西王(wang)(wang)母皆口(kou)口(kou)相傳,不(bu)記(ji)文(wen)字,吾今于世(shi)書而錄(lu)之(zhi)。為道(dao)士們日(ri)常(chang)誦習的(de)重(zhong)(zhong)要(yao)(yao)功課之(zhi)一(yi)。《太(tai)上老君說(shuo)(shuo)常(chang)清(qing)(qing)靜(jing)經(jing)(jing)(jing)》(簡(jian)稱(cheng)(cheng)《清(qing)(qing)靜(jing)經(jing)(jing)(jing)》)大約產生于唐朝,當時比較著名的(de)注本為杜光庭(ting)所注。金代,王(wang)(wang)重(zhong)(zhong)陽(yang)創立全真(zhen)教(jiao)后,《清(qing)(qing)靜(jing)經(jing)(jing)(jing)》就成為全真(zhen)教(jiao)的(de)日(ri)常(chang)功課,作為非(fei)常(chang)重(zhong)(zhong)要(yao)(yao)的(de)經(jing)(jing)(jing)典被重(zhong)(zhong)視。
云篆太虛(xu),浩劫之(zhi)初。乍遐乍邇(ěr) ,或(huo)沉或(huo)浮。五方徘徊(huai),一(yi)丈之(zhi)馀(yú)。天真皇(huang)人,按筆乃書。以演(yan)洞章,次書靈符。元始下降,真文誕(dan)敷。昭(zhao)昭(zhao)其有,冥(ming)(ming)冥(ming)(ming)其無(wu)。沉疴(ke)(kē)能自痊,塵勞溺(ni)可扶。幽冥(ming)(ming)將有賴(lai),由(you)是升仙都。
關于此經的成立(li)時代(dai),根(gen)據考證應為唐(tang)代(dai),因: (一)《清靜經》七種注(zhu)本中,屬(shu)杜(du)光庭(ting)注(zhu)本為最早,杜(du)光庭(ting)是唐(tang)末(mo)五代(dai)人,因此《清靜經》應系晚唐(tang)以前的作品。
(二)「洞神部 玉訣類 是(shi)字號」的(de)無名氏注本,載有太極真(zhen)人向唐 同昌(chang)公主傳授五戒、十善、六齋(zhai)、三會、五臘、五忌之(zhi)法(fa),并誡其當(dang)奉(feng)持《清靜經》之(zhi)事。注中(zhong)亦(yi)記唐時(shi)靈(ling)驗故(gu)事,以(yi)宣揚此(ci)經的(de)神應(ying)。可見此(ci)經在唐時(shi)已普遍流傳。
由以上兩點可知此經成于唐代殆無疑義。另(ling)從此經文字用(yong)例(li)來(lai)看,如三毒、六欲等(deng)詞匯并(bing)不常見于六朝以前(qian)的(de)古籍。故應(ying)為六朝后(hou)的(de)作品而非葛洪所作。疑為后(hou)世道流(liu)所依(yi)托,作者不詳。
本經(jing)文詞(ci)用法(fa)糅合儒釋道三(san)(san)(san)家詞(ci)語,故作者應是容攝三(san)(san)(san)教思想(xiang)者。其經(jing)文的(de)意義,包含道教的(de)道,佛教的(de)三(san)(san)(san)業、三(san)(san)(san)界說法(fa)以及儒家的(de)道德說,但其基本思想(xiang)仍為老(lao)子(zi)道的(de)本體論(lun)與人生論(lun)。
至于此經(jing)(jing)的(de)(de)成立(li)背景,可大(da)體以唐(tang)(tang)(tang)時(shi)的(de)(de)宗教(jiao)情況(kuang)概觀。唐(tang)(tang)(tang)初(chu)李氏崇(chong)拜老(lao)子,故崇(chong)道(dao)抑佛;至武(wu)后朝,反崇(chong)佛棄(qi)道(dao)。這(zhe)種反復的(de)(de)情況(kuang)和六朝時(shi)期非(fei)常相似,所(suo)以佛道(dao)并(bing)(bing)存(cun)(cun)在唐(tang)(tang)(tang)代(dai),只是一(yi)方(fang)顯明(ming),另一(yi)方(fang)則(ze)灰(hui)黯,并(bing)(bing)非(fei)消(xiao)失(shi)。到晚唐(tang)(tang)(tang)時(shi),因(yin)政治更加混(hun)亂,人民浮奢,遂(sui)需要一(yi)些教(jiao)化(hua)人心的(de)(de)教(jiao)材加以規(gui)范,宗教(jiao)于此便發生了(le)凈化(hua)作(zuo)用。亦因(yin)為佛道(dao)并(bing)(bing)存(cun)(cun),所(suo)以彼此作(zuo)品當中皆(jie)有對方(fang)的(de)(de)思想存(cun)(cun)在,藉(jie)以吸(xi)收社會民眾的(de)(de)認(ren)同,故劃分并(bing)(bing)不(bu)很清楚。加以這(zhe)部(bu)經(jing)(jing)典旨在講清靜、無欲、陰陽等觀念,其演變(bian)符合唐(tang)(tang)(tang)代(dai)社會狀況(kuang)所(suo)需,更加深此經(jing)(jing)為唐(tang)(tang)(tang)朝作(zuo)品的(de)(de)可信度。
《清(qing)(qing)靜(jing)(jing)經(jing)(jing)(jing)》全文(wen)僅四百(bai)多(duo)(duo)字,去掉經(jing)(jing)(jing)末的(de)(de)題(ti)為(wei)(wei)(wei)(wei)(wei)"仙人(ren)葛翁""左(zuo)玄真(zhen)(zhen)人(ren)""正(zheng)一(yi)(yi)真(zhen)(zhen)人(ren)"的(de)(de)評語,則不(bu)(bu)到四百(bai)字。但是(shi)(shi)(shi)該(gai)(gai)經(jing)(jing)(jing)言(yan)(yan)簡(jian)意賅(gai),以"清(qing)(qing)靜(jing)(jing)"為(wei)(wei)(wei)(wei)(wei)其(qi)主要思(si)(si)想,繼承并發展了早(zao)期道(dao)(dao)(dao)家(jia),包括老莊、列子、《易經(jing)(jing)(jing)》等人(ren)或(huo)經(jing)(jing)(jing)典的(de)(de)思(si)(si)想,形成(cheng)了其(qi)獨具特色(se)的(de)(de)思(si)(si)想體系。該(gai)(gai)經(jing)(jing)(jing)雖(sui)然(ran)以道(dao)(dao)(dao)家(jia)思(si)(si)想為(wei)(wei)(wei)(wei)(wei)主,但同(tong)時也吸收并借鑒(jian)了佛(fo)(fo)教(jiao)(jiao)的(de)(de)一(yi)(yi)些(xie)思(si)(si)想和(he)名(ming)詞,尤其(qi)是(shi)(shi)(shi)其(qi)中(zhong)(zhong)"空(kong)(kong)"的(de)(de)理念,這也成(cheng)為(wei)(wei)(wei)(wei)(wei)該(gai)(gai)經(jing)(jing)(jing)"遣欲觀(guan)空(kong)(kong)"的(de)(de)主要思(si)(si)想。該(gai)(gai)經(jing)(jing)(jing)認為(wei)(wei)(wei)(wei)(wei),如(ru)果人(ren)能(neng)達到清(qing)(qing) 清(qing)(qing)靜(jing)(jing)的(de)(de)境界或(huo)者(zhe)狀態, 可(ke)以做(zuo)到無(wu)欲無(wu)求, 還能(neng)應和(he)萬(wan)物, 教(jiao)(jiao)化眾(zhong)生(sheng)(sheng)(sheng)(sheng), 使天地(di)歸于大(da)道(dao)(dao)(dao)。朱(zhu)熹說(shuo):“后來(lai)道(dao)(dao)(dao)家(jia)做(zuo)《清(qing)(qing)靜(jing)(jing)經(jing)(jing)(jing)》, 又卻(que)偷佛(fo)(fo)家(jia)言(yan)(yan)語, 全做(zuo)得(de)(de)不(bu)(bu)好。佛(fo)(fo)經(jing)(jing)(jing)所(suo)謂‘色(se)即(ji)是(shi)(shi)(shi)空(kong)(kong)’處, 他(ta)把色(se)、受、想、行(xing)、識五個(ge)對一(yi)(yi)個(ge)‘空(kong)(kong)’字說(shuo), 故曰:‘空(kong)(kong)即(ji)是(shi)(shi)(shi)色(se)。受、想、行(xing)、識, 亦復如(ru)是(shi)(shi)(shi)’, 謂是(shi)(shi)(shi)空(kong)(kong)也。而(er)《清(qing)(qing)凈經(jing)(jing)(jing)》中(zhong)(zhong)偷此(ci)句意思(si)(si), 卻(que)說(shuo)‘無(wu)無(wu)亦無(wu)’, 只偷得(de)(de)他(ta)‘色(se)即(ji)是(shi)(shi)(shi)空(kong)(kong)’, 卻(que)不(bu)(bu)曾理會得(de)(de)他(ta)‘受、想、行(xing)、識, 亦復如(ru)是(shi)(shi)(shi)’之意, 全無(wu)道(dao)(dao)(dao)理。”《清(qing)(qing)靜(jing)(jing)經(jing)(jing)(jing)》更有(you)(you)可(ke)能(neng)是(shi)(shi)(shi)受到六朝時期前秦鳩摩羅什(shen)譯本《心(xin)(xin)經(jing)(jing)(jing)》的(de)(de)影響(xiang)。《清(qing)(qing)靜(jing)(jing)經(jing)(jing)(jing)》采用了佛(fo)(fo)教(jiao)(jiao)的(de)(de)六欲、三毒、空(kong)(kong)、妄心(xin)(xin)、煩(fan)惱妄想、苦(ku)海(hai)等專有(you)(you)名(ming)詞。“空(kong)(kong)”的(de)(de)思(si)(si)想, 很明顯(xian)(xian)來(lai)自(zi)佛(fo)(fo)教(jiao)(jiao), 而(er)且其(qi)語言(yan)(yan)結構也和(he)佛(fo)(fo)經(jing)(jing)(jing)中(zhong)(zhong)的(de)(de)語言(yan)(yan)結構相似。其(qi)后的(de)(de)“既入真(zhen)(zhen)道(dao)(dao)(dao), 名(ming)為(wei)(wei)(wei)(wei)(wei)得(de)(de)道(dao)(dao)(dao), 雖(sui)名(ming)得(de)(de)道(dao)(dao)(dao), 實無(wu)所(suo)得(de)(de);為(wei)(wei)(wei)(wei)(wei)化眾(zhong)生(sheng)(sheng)(sheng)(sheng), 名(ming)為(wei)(wei)(wei)(wei)(wei)得(de)(de)道(dao)(dao)(dao)”等多(duo)(duo)處語言(yan)(yan)結構也明顯(xian)(xian)模仿(fang)了佛(fo)(fo)教(jiao)(jiao)的(de)(de)語言(yan)(yan)。 在六朝以前的(de)(de)經(jing)(jing)(jing)典中(zhong)(zhong), 沒(mei)有(you)(you)“苦(ku)海(hai)”一(yi)(yi)詞, 而(er)佛(fo)(fo)教(jiao)(jiao)傳入中(zhong)(zhong)國后, 許多(duo)(duo)漢譯佛(fo)(fo)經(jing)(jing)(jing)中(zhong)(zhong)經(jing)(jing)(jing)常出現這個(ge)詞語。《常清(qing)(qing)靜(jing)(jing)經(jing)(jing)(jing)》認為(wei)(wei)(wei)(wei)(wei), 眾(zhong)生(sheng)(sheng)(sheng)(sheng)之所(suo)以不(bu)(bu)能(neng)得(de)(de)到真(zhen)(zhen)正(zheng)意義上的(de)(de)“道(dao)(dao)(dao)”, 是(shi)(shi)(shi)因為(wei)(wei)(wei)(wei)(wei)有(you)(you)一(yi)(yi)顆妄動的(de)(de)心(xin)(xin),從而(er)在生(sheng)(sheng)(sheng)(sheng)死(si)中(zhong)(zhong)不(bu)(bu)斷輪回。道(dao)(dao)(dao)家(jia)的(de)(de)生(sheng)(sheng)(sheng)(sheng)死(si)觀(guan)與此(ci)不(bu)(bu)同(tong), 《莊子》認為(wei)(wei)(wei)(wei)(wei)未生(sheng)(sheng)(sheng)(sheng)之前本來(lai)沒(mei)有(you)(you)生(sheng)(sheng)(sheng)(sheng)命(ming), 不(bu)(bu)僅沒(mei)有(you)(you)生(sheng)(sheng)(sheng)(sheng)命(ming), 連形體也沒(mei)有(you)(you), 而(er)且連構成(cheng)形體的(de)(de)元素都沒(mei)有(you)(you), 混雜在恍惚之中(zhong)(zhong), 混沌變(bian)化而(er)有(you)(you)元氣, 元氣變(bian)化而(er)有(you)(you)形體, 形體變(bian)化而(er)有(you)(you)生(sheng)(sheng)(sheng)(sheng)命(ming), 生(sheng)(sheng)(sheng)(sheng)命(ming)變(bian)化而(er)至(zhi)死(si)亡(wang)。這樣的(de)(de)生(sheng)(sheng)(sheng)(sheng)死(si)變(bian)化如(ru)同(tong)寒來(lai)暑往(wang)的(de)(de)四季一(yi)(yi)樣, 如(ru)果失(shi)聲痛哭, 那就是(shi)(shi)(shi)不(bu)(bu)懂(dong)天地(di)自(zi)然(ran)變(bian)化之理。