葛(ge)(ge)玄(164年(nian)-244年(nian)),漢族,吳丹(dan)陽(yang)郡句(ju)容縣都(dou)鄉吉陽(yang)里人(今句(ju)容市(shi)),祖(zu)籍山(shan)東瑯琊,三國著名高道(dao),道(dao)教(jiao)靈寶派祖(zu)師。字孝先,號(hao)仙翁,被尊(zun)稱(cheng)為“葛(ge)(ge)天(tian)師”。道(dao)教(jiao)尊(zun)為葛(ge)(ge)仙翁,又稱(cheng)太極仙翁,與張(zhang)道(dao)陵、許(xu)遜(xun)、薩守堅共為四大天(tian)師。
為漢下邳僮侯葛(ge)艾后(hou)裔(yi),祖葛(ge)矩,安(an)平太守,黃門郎;從祖葛(ge)彌,豫(yu)章第五郡(jun)太守。父葛(ge)焉,字德儒,州主簿,山(shan)陰令,散(san)騎常(chang)侍,大尚(shang)書。隨左(zuo)慈學道(dao)(dao),得《太清丹(dan)經》、《黃帝九鼎神丹(dan)經》、《金(jin)液丹(dan)經》等(deng)道(dao)(dao)經。曾采(cai)藥海(hai)山(shan),吳嘉禾二年(233年),在閤(he)皂山(shan)修(xiu)道(dao)(dao)建庵(an),筑壇立(li)爐,修(xiu)煉九轉金(jin)丹(dan)。喜好(hao)遨游(you)山(shan)川,去過括蒼山(shan)、南岳(yue)山(shan)、羅浮山(shan)。編撰《靈寶經誥》,精(jing)研上清、靈寶等(deng)道(dao)(dao)家(jia)真經,并囑弟子世(shi)世(shi)箓傳。
葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan),字孝先,丹(dan)(dan)陽(yang)句容人。按后世仙(xian)(xian)(xian)(xian)傳(chuan)(chuan)(chuan)的(de)(de)(de)(de)(de)記(ji)載,其(qi)生卒(zu)年(nian)約為公(gong)(gong)元164—244年(nian)。他是(shi)(shi)(shi)(shi)葛(ge)(ge)(ge)(ge)(ge)洪的(de)(de)(de)(de)(de)從(cong)祖,晉宋(song)古(gu)靈(ling)寶(bao)(bao)(bao)(bao)經(jing)(jing)(jing)主要參(can)與造作者象征(zheng)性開(kai)創人物。宋(song)元以降人所寫有(you)(you)關葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)的(de)(de)(de)(de)(de)仙(xian)(xian)(xian)(xian)傳(chuan)(chuan)(chuan),層累匯聚了很(hen)多時代和(he)(he)來源不(bu)同的(de)(de)(de)(de)(de)傳(chuan)(chuan)(chuan)說(shuo)(shuo)故事,在此不(bu)論。就較早期的(de)(de)(de)(de)(de)材料而(er)(er)言,其(qi)事跡(ji)一(yi)方(fang)(fang)面見于(yu)(yu)(yu)《神(shen)(shen)仙(xian)(xian)(xian)(xian)傳(chuan)(chuan)(chuan)·葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)》,其(qi)中(zhong)將葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)描述(shu)為一(yi)個(ge)師從(cong)左慈(ci)修(xiu)習《九丹(dan)(dan)金液仙(xian)(xian)(xian)(xian)經(jing)(jing)(jing)》,常服餌術,長(chang)于(yu)(yu)(yu)治(zhi)病,行符敕鬼,善于(yu)(yu)(yu)神(shen)(shen)變(bian),最終(zhong)尸解的(de)(de)(de)(de)(de)術士(shi)①。但這(zhe)個(ge)傳(chuan)(chuan)(chuan)記(ji)很(hen)可能不(bu)是(shi)(shi)(shi)(shi)出(chu)(chu)自(zi)葛(ge)(ge)(ge)(ge)(ge)洪的(de)(de)(de)(de)(de)原本(ben)《神(shen)(shen)仙(xian)(xian)(xian)(xian)傳(chuan)(chuan)(chuan)》。另一(yi)方(fang)(fang)面,在現(xian)存零(ling)星的(de)(de)(de)(de)(de)六朝地(di)(di)志(zhi)(zhi)材料中(zhong),還(huan)有(you)(you)很(hen)多江南地(di)(di)方(fang)(fang)傳(chuan)(chuan)(chuan)說(shuo)(shuo),將葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)描繪(hui)為一(yi)個(ge)煉(lian)丹(dan)(dan)成(cheng)仙(xian)(xian)(xian)(xian)、白(bai)日(ri)飛(fei)(fei)升(sheng)的(de)(de)(de)(de)(de)仙(xian)(xian)(xian)(xian)人,很(hen)多地(di)(di)方(fang)(fang)都(dou)傳(chuan)(chuan)(chuan)有(you)(you)其(qi)煉(lian)丹(dan)(dan)飛(fei)(fei)升(sheng)之處。黎志(zhi)(zhi)添先生認為:在三、四(si)世紀(ji)的(de)(de)(de)(de)(de)江南地(di)(di)方(fang)(fang)傳(chuan)(chuan)(chuan)說(shuo)(shuo)中(zhong),葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)具(ju)有(you)(you)地(di)(di)方(fang)(fang)仙(xian)(xian)(xian)(xian)人崇拜和(he)(he)方(fang)(fang)士(shi)傳(chuan)(chuan)(chuan)說(shuo)(shuo)兩種不(bu)同的(de)(de)(de)(de)(de)形象和(he)(he)背景;5世紀(ji)古(gu)靈(ling)寶(bao)(bao)(bao)(bao)經(jing)(jing)(jing)對(dui)葛(ge)(ge)(ge)(ge)(ge)仙(xian)(xian)(xian)(xian)公(gong)(gong)的(de)(de)(de)(de)(de)塑(su)造,明顯摒棄了葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)這(zhe)兩種既有(you)(you)的(de)(de)(de)(de)(de)形象,顯示道教(jiao)仙(xian)(xian)(xian)(xian)真(zhen)(zhen)并不(bu)是(shi)(shi)(shi)(shi)延續(xu)地(di)(di)方(fang)(fang)神(shen)(shen)異的(de)(de)(de)(de)(de)文(wen)化英(ying)雄傳(chuan)(chuan)(chuan)說(shuo)(shuo),而(er)(er)是(shi)(shi)(shi)(shi)要改變(bian)原有(you)(you)的(de)(de)(de)(de)(de)地(di)(di)方(fang)(fang)性格(ge),建立(li)起具(ju)有(you)(you)宇宙普遍(bian)(bian)性的(de)(de)(de)(de)(de)神(shen)(shen)格(ge)。②這(zhe)一(yi)結論當然是(shi)(shi)(shi)(shi)很(hen)有(you)(you)啟發性的(de)(de)(de)(de)(de)。但我認為,仙(xian)(xian)(xian)(xian)傳(chuan)(chuan)(chuan)所載的(de)(de)(de)(de)(de)葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)神(shen)(shen)異幻化之術,固(gu)然是(shi)(shi)(shi)(shi)方(fang)(fang)術,而(er)(er)煉(lian)丹(dan)(dan)飛(fei)(fei)升(sheng),自(zi)秦漢(han)以來也是(shi)(shi)(shi)(shi)方(fang)(fang)士(shi)之流追求的(de)(de)(de)(de)(de)目(mu)標。所以,本(ben)文(wen)將葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)行符神(shen)(shen)變(bian)和(he)(he)煉(lian)丹(dan)(dan)飛(fei)(fei)升(sheng)這(zhe)兩種形象,都(dou)統歸為葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)的(de)(de)(de)(de)(de)方(fang)(fang)士(shi)形象。只不(bu)過道家仙(xian)(xian)(xian)(xian)傳(chuan)(chuan)(chuan)認為葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)是(shi)(shi)(shi)(shi)尸解仙(xian)(xian)(xian)(xian)去,而(er)(er)民間流傳(chuan)(chuan)(chuan)葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)是(shi)(shi)(shi)(shi)煉(lian)丹(dan)(dan)成(cheng)仙(xian)(xian)(xian)(xian)。因此,在靈(ling)寶(bao)(bao)(bao)(bao)經(jing)(jing)(jing)出(chu)(chu)現(xian)之前,葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)是(shi)(shi)(shi)(shi)一(yi)個(ge)江南地(di)(di)方(fang)(fang)性的(de)(de)(de)(de)(de)善于(yu)(yu)(yu)神(shen)(shen)變(bian)、煉(lian)丹(dan)(dan)飛(fei)(fei)升(sheng)的(de)(de)(de)(de)(de)方(fang)(fang)士(shi)。至于(yu)(yu)(yu)葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)的(de)(de)(de)(de)(de)“仙(xian)(xian)(xian)(xian)公(gong)(gong)”之號(hao),在《神(shen)(shen)仙(xian)(xian)(xian)(xian)傳(chuan)(chuan)(chuan)》中(zhong)還(huan)未見到。葛(ge)(ge)(ge)(ge)(ge)洪《抱(bao)樸子內篇·金丹(dan)(dan)》中(zhong)已稱葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)為“余(yu)從(cong)祖仙(xian)(xian)(xian)(xian)公(gong)(gong)”。①但這(zhe)時的(de)(de)(de)(de)(de)“仙(xian)(xian)(xian)(xian)公(gong)(gong)”應(ying)該只是(shi)(shi)(shi)(shi)對(dui)號(hao)稱成(cheng)仙(xian)(xian)(xian)(xian)的(de)(de)(de)(de)(de)葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)的(de)(de)(de)(de)(de)尊稱,并不(bu)是(shi)(shi)(shi)(shi)“太極葛(ge)(ge)(ge)(ge)(ge)仙(xian)(xian)(xian)(xian)公(gong)(gong)”的(de)(de)(de)(de)(de)簡(jian)稱。在葛(ge)(ge)(ge)(ge)(ge)洪的(de)(de)(de)(de)(de)時代,對(dui)仙(xian)(xian)(xian)(xian)界太極宮的(de)(de)(de)(de)(de)建構還(huan)不(bu)完善,帶有(you)(you)“太極”稱謂的(de)(de)(de)(de)(de)仙(xian)(xian)(xian)(xian)境(jing)和(he)(he)仙(xian)(xian)(xian)(xian)職,是(shi)(shi)(shi)(shi)要在上(shang)(shang)清(qing)(qing)經(jing)(jing)(jing)造作之后才(cai)變(bian)得普遍(bian)(bian)起來。如(ru)神(shen)(shen)冢淑子氏(shi)在考察古(gu)靈(ling)寶(bao)(bao)(bao)(bao)經(jing)(jing)(jing)中(zhong)的(de)(de)(de)(de)(de)葛(ge)(ge)(ge)(ge)(ge)仙(xian)(xian)(xian)(xian)公(gong)(gong)形象時,就曾指出(chu)(chu)傳(chuan)(chuan)(chuan)授(shou)葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)經(jing)(jing)(jing)法的(de)(de)(de)(de)(de)“太極真(zhen)(zhen)人”和(he)(he)“太上(shang)(shang)玄(xuan)(xuan)(xuan)(xuan)(xuan)一(yi)真(zhen)(zhen)人”這(zhe)樣的(de)(de)(de)(de)(de)稱呼,明顯來自(zi)上(shang)(shang)清(qing)(qing)經(jing)(jing)(jing)的(de)(de)(de)(de)(de)影響,②反映(ying)靈(ling)寶(bao)(bao)(bao)(bao)經(jing)(jing)(jing)和(he)(he)上(shang)(shang)清(qing)(qing)經(jing)(jing)(jing)關系(xi)密(mi)切的(de)(de)(de)(de)(de)一(yi)面。但上(shang)(shang)清(qing)(qing)經(jing)(jing)(jing)和(he)(he)靈(ling)寶(bao)(bao)(bao)(bao)經(jing)(jing)(jing)畢竟存在一(yi)定的(de)(de)(de)(de)(de)競爭關系(xi),所以6世紀(ji)中(zhong)葉(xie)的(de)(de)(de)(de)(de)陶弘景,出(chu)(chu)于(yu)(yu)(yu)上(shang)(shang)清(qing)(qing)經(jing)(jing)(jing)派的(de)(de)(de)(de)(de)立(li)場,對(dui)葛(ge)(ge)(ge)(ge)(ge)氏(shi)道和(he)(he)仙(xian)(xian)(xian)(xian)公(gong)(gong)系(xi)靈(ling)寶(bao)(bao)(bao)(bao)經(jing)(jing)(jing)力捧的(de)(de)(de)(de)(de)葛(ge)(ge)(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)(xuan)仙(xian)(xian)(xian)(xian)公(gong)(gong)地(di)(di)位(wei)提出(chu)(chu)質疑(yi)。《真(zhen)(zhen)誥》卷一(yi)二(er)《稽神(shen)(shen)樞》第二(er)云:
問(wen)(wen)葛(ge)(ge)玄(xuan)。玄(xuan)善于變化,而(er)拙(zhuo)于用身。今(jin)正得不(bu)死(si)而(er)已,非仙(xian)人也。初在長山,近(jin)入蓋竹,亦(yi)能(neng)乘(cheng)虎使(shi)鬼,無所不(bu)至,但幾(ji)于未得受職耳。……葛(ge)(ge)玄(xuan)字孝先,是抱樸從祖,即鄭思遠(yuan)之師也。少入山得仙(xian),時人成莫測所在。傳言東海(hai)中仙(xian)人寄(ji)書,呼為仙(xian)公(gong)(gong),故抱樸亦(yi)同然之。長史所以有問(wen)(wen),今(jin)答如此,便是地仙(xian)耳。《靈寶(bao)》所云太極左仙(xian)公(gong)(gong),于斯妄(wang)乎(hu)!⑧
“問(wen)(wen)葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)”云云,是(shi)(shi)(shi)指公(gong)元4世紀60年代上清經誥始出之際,長史許謐(mi)專門向仙真詢問(wen)(wen)葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)的(de)(de)情(qing)況,得到(dao)的(de)(de)回答是(shi)(shi)(shi),葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)只(zhi)得不死(si),還未成仙,更沒有(you)在仙界受職。自(zi)“葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)字孝先”以下,都是(shi)(shi)(shi)出自(zi)陶弘景的(de)(de)按語,可見他對葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)成為(wei)仙公(gong)之說(shuo)是(shi)(shi)(shi)十(shi)分不屑(xie)的(de)(de),認(ren)為(wei)葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)最多就達(da)到(dao)地仙的(de)(de)級別。所謂“傳(chuan)言,東海中仙人(ren)(ren)寄(ji)書呼為(wei)仙公(gong)”,此(ci)(ci)傳(chuan)說(shuo)的(de)(de)原型(xing),最早(zao)見于《神(shen)(shen)仙傳(chuan)》。本來是(shi)(shi)(shi)一(yi)個(ge)在“中國(guo)”(北方中原)民(min)間祠祀的(de)(de)“廟神(shen)(shen)”遣人(ren)(ren)給葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)送書信,只(zhi)有(you)葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)本人(ren)(ren)才能打開(kai)。《神(shen)(shen)仙傳(chuan)》并(bing)沒有(you)涉及書題上有(you)無葛(ge)(ge)(ge)仙公(gong)的(de)(de)名字。①但后世的(de)(de)葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)仙傳(chuan)則說(shuo)此(ci)(ci)書信是(shi)(shi)(shi)廟神(shen)(shen)或東華(hua)小童君差人(ren)(ren)從海上送達(da),并(bing)且標明(ming)是(shi)(shi)(shi)給“太極(ji)左宮仙人(ren)(ren)”的(de)(de),因(yin)此(ci)(ci)葛(ge)(ge)(ge)玄(xuan)(xuan)(xuan)(xuan)才被稱(cheng)為(wei)太極(ji)左仙公(gong)。②
陶弘景在《吳太極左(zuo)仙葛(ge)公之碑》中專(zhuan)門辨明此事:
于(yu)時有人(ren),飄海隨風(feng),渺漭無垠,忽值神島,見人(ren)授書一函,題日(ri)“寄葛公(gong)”,令歸(gui)吳達之。由是舉代(世)翕(xi)然,號(hao)為仙公(gong)。故抱樸著書,亦云余從祖仙公(gong)。③
陶弘景(jing)承認有海(hai)上(shang)來書之(zhi)事,但卻只說書題(ti)為(wei)“寄葛(ge)公(gong)(gong)”,非(fei)“仙(xian)公(gong)(gong)”;將(jiang)葛(ge)玄(xuan)(xuan)尊為(wei)仙(xian)公(gong)(gong),是無知世人(ren)(ren)訛傳所致。陶弘景(jing)之(zhi)所以(yi)對(dui)葛(ge)玄(xuan)(xuan)是否位列仙(xian)公(gong)(gong)這樣介意,主要是因為(wei)葛(ge)玄(xuan)(xuan)原本是一(yi)個(ge)漢晉傳統下(xia)的(de)(de)方(fang)士,他的(de)(de)那套修(xiu)道(dao)方(fang)法和理論(lun),包括靈(ling)寶(bao)經中塑造的(de)(de)葛(ge)玄(xuan)(xuan)借(jie)以(yi)成道(dao)的(de)(de)方(fang)式,在上(shang)清經派的(de)(de)眼中都是屬于低等級、過時的(de)(de)道(dao)術。把這樣一(yi)個(ge)人(ren)(ren)物捧為(wei)太極(ji)左仙(xian)公(gong)(gong),上(shang)清經派自然是不(bu)甘心的(de)(de)。
不論上(shang)清派是否認同,葛(ge)(ge)玄在早期靈寶(bao)(bao)(bao)經(jing)中的(de)(de)(de)地位都是無(wu)可動(dong)搖的(de)(de)(de)。由于靈寶(bao)(bao)(bao)經(jing)在東(dong)晉末年被葛(ge)(ge)巢甫(fu)造(zao)作(zuo)出來(lai)后,曾(ceng)經(jing)“風教大行(xing)”,所以(yi)(yi)葛(ge)(ge)仙(xian)公的(de)(de)(de)形象(xiang)可以(yi)(yi)說一(yi)度也是頗為深入人(ren)心(xin)的(de)(de)(de)。葛(ge)(ge)仙(xian)公的(de)(de)(de)形象(xiang)之所以(yi)(yi)能(neng)夠確立起來(lai)的(de)(de)(de)原因,主要(yao)還是因為葛(ge)(ge)氏道(dao)和靈寶(bao)(bao)(bao)經(jing)的(de)(de)(de)作(zuo)者,對葛(ge)(ge)玄的(de)(de)(de)仙(xian)公形象(xiang)做出了一(yi)系列(lie)的(de)(de)(de)重要(yao)改變,使其成(cheng)為當(dang)時修(xiu)道(dao)成(cheng)仙(xian),并(bing)能(neng)夠位列(lie)上(shang)仙(xian)的(de)(de)(de)一(yi)個(ge)代表人(ren)物(wu),具有典范(fan)作(zuo)用。
所(suo)(suo)謂“上仙(xian)”,是(shi)當(dang)時仙(xian)道(dao)(dao)理論中(zhong)成仙(xian)的(de)三個不同等級中(zhong)的(de)最高一(yi)(yi)(yi)級。④屬于仙(xian)公(gong)所(suo)(suo)傳系統(tong)的(de)《太上洞玄(xuan)靈寶(bao)威儀洞玄(xuan)真一(yi)(yi)(yi)自然(ran)經(jing)訣》中(zhong)有一(yi)(yi)(yi)段佚(yi)文,見引(yin)于《大道(dao)(dao)通玄(xuan)要》:
道(dao)言:修行得(de)上(shang)仙(xian)者(zhe),飛升虛空,體(ti)合無形,長與道(dao)同。永無劫數之(zhi)(zhi)劫也(ye)。七祖(zu)生(sheng)(sheng)天(tian)(tian)堂(tang),上(shang)仙(xian)白日升天(tian)(tian)。有居上(shang)宮(gong),封于名(ming)山(shan),亦上(shang)仙(xian)之(zhi)(zhi)次也(ye)。中仙(xian)者(zhe),空中結宮(gong)室(shi),或居昆侖、蓬萊(lai)、鐘山(shan)。下仙(xian)者(zhe),常棲諸名(ming)山(shan)洞宮(gong),綜領三界(jie)鬼(gui)神,地上(shang)生(sheng)(sheng)死之(zhi)(zhi)事。下仙(xian)有功積劫,亦當上(shang)補天(tian)(tian)仙(xian)。若其但壽百千萬歲,故死者(zhe)謂(wei)延壽之(zhi)(zhi)道(dao),不得(de)名(ming)仙(xian)也(ye)。①
上仙(xian)(xian)的(de)境界是(shi)與道相合,超(chao)越(yue)劫運輪回,而(er)(er)(er)且可(ke)以白(bai)日飛升,飛升的(de)去處是(shi)玄(xuan)都、玉京這樣的(de)天上最高仙(xian)(xian)宮(gong)仙(xian)(xian)府;而(er)(er)(er)中(zhong)仙(xian)(xian)則(ze)只(zhi)居于半空中(zhong)的(de)仙(xian)(xian)宮(gong)仙(xian)(xian)室和人間的(de)仙(xian)(xian)山;下仙(xian)(xian)只(zhi)在地上的(de)名(ming)山洞宮(gong)中(zhong)棲居。下仙(xian)(xian)是(shi)成(cheng)仙(xian)(xian)中(zhong)最低的(de)一級,可(ke)以積累(lei)功(gong)德而(er)(er)(er)上補天仙(xian)(xian),但下仙(xian)(xian)中(zhong)更多的(de)都只(zhi)是(shi)得(de)(de)延壽之道而(er)(er)(er)已。上清派人認為(wei)葛玄(xuan)最終(zhong)只(zhi)修(xiu)得(de)(de)地仙(xian)(xian),但葛氏道造(zao)作的(de)靈(ling)寶(bao)經(jing)(jing)則(ze)認為(wei)葛玄(xuan)成(cheng)為(wei)太極左(zuo)仙(xian)(xian)公(gong),太極宮(gong)是(shi)天上的(de)仙(xian)(xian)宮(gong),意(yi)味(wei)著葛玄(xuan)得(de)(de)獲(huo)位列上仙(xian)(xian)的(de)資格。簡(jian)言之,古(gu)靈(ling)寶(bao)經(jing)(jing)把葛仙(xian)(xian)公(gong)塑造(zao)為(wei)一個經(jing)(jing)由人間修(xiu)道活動(dong)而(er)(er)(er)得(de)(de)以成(cheng)功(gong)位列高級仙(xian)(xian)階的(de)典范。這是(shi)古(gu)靈(ling)寶(bao)經(jing)(jing)對(dui)三四世(shi)紀原有的(de)葛玄(xuan)傳說的(de)一種改造(zao)利用,當然會加入新時代(dai)的(de)新觀(guan)念。
自從漢末黃巾失敗,張魯降曹(cao)后,曹(cao)操令天師(shi)(shi)部(bu)眾北遷,天師(shi)(shi)道(dao)眾逐散布天下。魏晉(jin)時期,由于統治者(zhe)對道(dao)教活(huo)動的(de)限制,五斗(dou)米道(dao)的(de)發展暫時停滯。但是社會上的(de)一些散落各地的(de)天師(shi)(shi)道(dao)教徒仍然十分(fen)活(huo)躍,漸漸形成了一些新的(de)道(dao)派。
與張道(dao)(dao)陵的(de)天師道(dao)(dao)與陶弘(hong)景的(de)上清派(pai)相比歷史(shi)上并不存在所謂的(de)靈寶派(pai)。
所謂「葛氏道(dao)流派」辨析
甚麼是「葛(ge)氏(shi)道(dao)」?按(an)小(xiao)林正美(mei)的說法是:葛(ge)氏(shi)道(dao)始於三國吳的左(zuo)(zuo)慈,左(zuo)(zuo)慈以後,是葛(ge)玄、鄭隱、葛(ge)洪、葛(ge)望、葛(ge)巢甫等,代代以葛(ge)氏(shi)一族為中心繼承(cheng)的道(dao)流(liu)……到(dao)劉宋末,葛(ge)氏(shi)道(dao)似就消(xiao)失了(le)。
小林正美所謂「道流(liu)」,就是中國研(yan)究者通常所謂「道派」。他說:
六朝時代江南存在著天師道(dao)(dao)、葛氏道(dao)(dao)和(he)上清派三大道(dao)(dao)流。這裏(li)所(suo)說的道(dao)(dao)流,是(shi)指共同(tong)尊尚特(te)定(ding)(ding)的道(dao)(dao)典、共同(tong)信仰特(te)定(ding)(ding)的神格(ge)、共同(tong)實踐特(te)定(ding)(ding)仙術的人派別(bie)和(he)這些人的思想系脈。5但是(shi),用小(xiao)林自己歸納的道(dao)(dao)流標(biao)準來(lai)衡量,所(suo)謂葛氏道(dao)(dao)并不符(fu)合。我(wo)們(men)可(ke)以從三個方(fang)面(mian)加以辨(bian)析。
其一(yi),被小林舉為葛(ge)氏道傳人的左慈、葛(ge)玄、鄭(zheng)隱、葛(ge)洪、葛(ge)巢(chao)甫等人,在(zai)尊尚(shang)道典方面(mian),有(you)幾種不同的情況(至於葛(ge)望,實(shi)無可用資料(liao),不在(zai)討(tao)論之列)。
眾所周知,《抱樸(pu)子》最(zui)推崇金(jin)丹術。左慈(字元放(fang))、葛玄(字孝先)最(zui)尊尚的也(ye)可能是(shi)「金(jin)丹仙經」。葛洪《抱樸(pu)子內(nei)篇》明載:
昔(xi)左元(yuan)(yuan)放於(wu)天柱山中(zhong)精思,而(er)神人授之(zhi)(zhi)(zhi)(zhi)金(jin)丹(dan)(dan)仙經。會漢末亂(luan),不(bu)遑合(he)作,而(er)避地來(lai)渡江東(dong),志欲投(tou)名山以修(xiu)斯(si)道。余(yu)從祖仙公,又(you)從元(yuan)(yuan)放受(shou)之(zhi)(zhi)(zhi)(zhi),凡受(shou)《太清丹(dan)(dan)經》三卷及《九鼎(ding)經》一卷、《金(jin)液丹(dan)(dan)經》一卷。余(yu)師鄭君者,則余(yu)從祖仙公之(zhi)(zhi)(zhi)(zhi)弟子也,又(you)從余(yu)祖受(shou)之(zhi)(zhi)(zhi)(zhi),而(er)家貧無用買藥。余(yu)親事之(zhi)(zhi)(zhi)(zhi),灑掃積久(jiu),乃於(wu)馬(ma)跡山中(zhong)立壇盟受(shou)之(zhi)(zhi)(zhi)(zhi),并諸口訣之(zhi)(zhi)(zhi)(zhi)不(bu)書者。(〈金(jin)丹(dan)(dan)〉)
而(er)鄭(zheng)隱(字思(si)遠)卻最推崇《三皇內(nei)文(wen)(wen)》與《五岳(yue)真形圖》。《抱樸子內(nei)篇?遐覽》載:「余聞鄭(zheng)君(jun)言,道(dao)書(shu)之重者(zhe),莫過(guo)於《三皇內(nei)文(wen)(wen)》、《五岳(yue)真形圖》也。」《三皇內(nei)文(wen)(wen)》是(shi)三皇派的經(jing)(jing)典,三皇派與金丹派旨(zhi)趣有所不同。據《云笈七簽》卷六〈三洞經(jing)(jing)教部(bu)〉介紹(shao),《三皇經(jing)(jing)》是(shi)「命召咒文(wen)(wen),云三皇治世各受(shou)一卷以(yi)理天下,有急皆召天地鬼神敕使之」。葛洪在《抱樸子內(nei)篇》中(zhong)遵從師教介紹(shao)了這(zhe)兩(liang)部(bu)道(dao)書(shu)的重要(yao)意義,但(dan)卻委婉地表(biao)現(xian)有所保留:
上士(shi)入山(shan),持《三皇內(nei)文(wen)》及《五岳真形圖》,所在召(zhao)山(shan)神,及按鬼錄,召(zhao)州社(she)及山(shan)卿宅尉問之(zhi),則木石之(zhi)怪(guai),山(shan)川之(zhi)精,不敢來試人……余聞鄭君之(zhi)言如此,實復(fu)不能具知(zhi)其事也。(〈登涉〉)
也許葛(ge)玄、鄭隱(yin)對三(san)皇派(pai)和金丹派(pai)都有興趣(qu)6,但(dan)葛(ge)洪(hong)明確(que)反對祭(ji)祀鬼神(shen),主張「祭(ji)禱之(zhi)事(shi)無益也,當恃我(wo)之(zhi)不(bu)可侵也,無恃鬼神(shen)之(zhi)不(bu)侵我(wo)也」(《抱樸子(zi)(zi)內(nei)(nei)篇(pian)? 道意》),說(shuo)到「厭(yan)劾鬼魅」等術時,認為「此皆(jie)小事(shi)」(《抱樸子(zi)(zi)內(nei)(nei)篇(pian)?微旨》)。
《真(zhen)誥敘錄》載,「葛(ge)巢甫(fu)(fu)造(zao)構(gou)《靈(ling)(ling)寶(bao)》,風教(jiao)大行」。據(ju)日(ri)本學者(zhe)小(xiao)林(lin)正美考證,葛(ge)巢甫(fu)(fu)造(zao)作的靈(ling)(ling)寶(bao)經(jing)(jing)(jing)主(zhu)要是《靈(ling)(ling)寶(bao)赤(chi)書(shu)五篇(pian)真(zhen)文》,可(ke)能(neng)還有(you)為上述(shu)「真(zhen)文」作解說的《靈(ling)(ling)寶(bao)赤(chi)書(shu)玉訣妙(miao)經(jing)(jing)(jing)》。7而他(ta)將他(ta)所造(zao)之經(jing)(jing)(jing)托為葛(ge)玄得自(zi)真(zhen)人降(jiang)授。葛(ge)巢甫(fu)(fu)必然(ran)尊崇《靈(ling)(ling)寶(bao)赤(chi)書(shu)五篇(pian)真(zhen)文》等新出靈(ling)(ling)寶(bao)派(pai)經(jing)(jing)(jing)典,但左慈、葛(ge)玄、鄭隱、葛(ge)洪(hong)等人生活在新靈(ling)(ling)寶(bao)經(jing)(jing)(jing)出世(shi)之前,當然(ran)不可(ke)能(neng)尊崇新靈(ling)(ling)寶(bao)經(jing)(jing)(jing)。
可(ke)見,左慈、葛(ge)玄、鄭隱、葛(ge)洪、葛(ge)巢甫等人,并非(fei)「共同(tong)尊尚特定(ding)的道典」。
其二(er),上(shang)述諸位最尊奉的神格,也(ye)有幾種不同的情況。
左慈、葛(ge)(ge)(ge)玄、鄭隱尊(zun)奉(feng)(feng)何神(shen),無直接材料可(ke)考。不(bu)(bu)過他(ta)(ta)(ta)(ta)們(men)都(dou)是(shi)(shi)金(jin)丹(dan)(dan)派(pai),那麼(ma)我們(men)不(bu)(bu)妨間接推斷,他(ta)(ta)(ta)(ta)們(men)主(zhu)要(yao)(yao)尊(zun)奉(feng)(feng)的(de)(de)(de)(de)可(ke)能是(shi)(shi)元君(jun)、老(lao)(lao)子(zi)(zi)(zi)。因為(wei)金(jin)丹(dan)(dan)派(pai)神(shen)話(hua)中(zhong)的(de)(de)(de)(de)主(zhu)要(yao)(yao)神(shen)格(ge),據《抱(bao)樸(pu)子(zi)(zi)(zi)內(nei)篇(pian)?金(jin)丹(dan)(dan)》所(suo)(suo)述,應是(shi)(shi)元君(jun),亦稱太乙元君(jun),他(ta)(ta)(ta)(ta)是(shi)(shi)「老(lao)(lao)子(zi)(zi)(zi)之(zhi)(zhi)師(shi)」,「天(tian)下眾仙皆隸焉」。如果說(shuo)(shuo)他(ta)(ta)(ta)(ta)們(men)兼習三(san)(san)皇派(pai)(鄭隱的(de)(de)(de)(de)三(san)(san)皇派(pai)色彩最(zui)濃(nong)),那麼(ma)他(ta)(ta)(ta)(ta)們(men)主(zhu)要(yao)(yao)尊(zun)奉(feng)(feng)的(de)(de)(de)(de)也(ye)(ye)(ye)可(ke)能是(shi)(shi)天(tian)地(di)人(ren)三(san)(san)皇君(jun)。因為(wei)三(san)(san)皇派(pai)神(shen)話(hua)中(zhong)的(de)(de)(de)(de)最(zui)高神(shen)格(ge),據《無上秘要(yao)(yao)》卷六〈帝王品〉引(yin)《三(san)(san)皇經》所(suo)(suo)述,應是(shi)(shi)天(tian)地(di)人(ren)三(san)(san)皇,他(ta)(ta)(ta)(ta)們(men)是(shi)(shi)由「大有(you)之(zhi)(zhi)祖氣」化成的(de)(de)(de)(de),又(you)名天(tian)寶(bao)(bao)君(jun)、神(shen)寶(bao)(bao)君(jun)、靈(ling)寶(bao)(bao)君(jun)。葛(ge)(ge)(ge)洪(hong)(hong)作(zuo)為(wei)金(jin)丹(dan)(dan)派(pai)要(yao)(yao)角,也(ye)(ye)(ye)尊(zun)奉(feng)(feng)元君(jun)、老(lao)(lao)子(zi)(zi)(zi),但并(bing)未把元君(jun)視(shi)為(wei)最(zui)高神(shen)格(ge)。綜觀《抱(bao)樸(pu)子(zi)(zi)(zi)》內(nei)外篇(pian),雖然兼綜諸子(zi)(zi)(zi)之(zhi)(zhi)學(xue),但基本(ben)傾向還是(shi)(shi)儒(ru)家的(de)(de)(de)(de)。唐長孺師(shi)指出,葛(ge)(ge)(ge)洪(hong)(hong)的(de)(de)(de)(de)學(xue)術是(shi)(shi)「神(shen)仙讖緯(wei)之(zhi)(zhi)學(xue)」、「禮制典章之(zhi)(zhi)學(xue)」與「陰陽律歷(li)之(zhi)(zhi)學(xue)」的(de)(de)(de)(de)結合,這「正(zheng)是(shi)(shi)董仲舒以降漢(han)儒(ru)治學(xue)的(de)(de)(de)(de)特徵,也(ye)(ye)(ye)是(shi)(shi)江南儒(ru)生自陸績、虞翻(fan)、賀循以至葛(ge)(ge)(ge)洪(hong)(hong)自己治學(xue)的(de)(de)(de)(de)特徵」,因而(er)「我們(men)完全有(you)理由說(shuo)(shuo)葛(ge)(ge)(ge)洪(hong)(hong)是(shi)(shi)漢(han)代遺風的(de)(de)(de)(de)繼承(cheng)人(ren)」。8葛(ge)(ge)(ge)洪(hong)(hong)在《抱(bao)樸(pu)子(zi)(zi)(zi)內(nei)篇(pian)》中(zhong)主(zhu)張(zhang)儒(ru)道(dao)兼修,「道(dao)本(ben)儒(ru)末(mo)」,但他(ta)(ta)(ta)(ta)是(shi)(shi)要(yao)(yao)以本(ben)固(gu)末(mo),而(er)不(bu)(bu)是(shi)(shi)留本(ben)棄(qi)末(mo)。《抱(bao)樸(pu)子(zi)(zi)(zi)內(nei)篇(pian)》說(shuo)(shuo)到(dao)儒(ru)道(dao)二者(zhe)的(de)(de)(de)(de)分工:
升降俯仰(yang)之(zhi)(zhi)(zhi)教,盤(pan)旋三千之(zhi)(zhi)(zhi)儀(yi),攻(gong)守進(jin)趣之(zhi)(zhi)(zhi)術,輕身重義之(zhi)(zhi)(zhi)節,歡憂禮樂(le)之(zhi)(zhi)(zhi)事,經世濟(ji)俗之(zhi)(zhi)(zhi)略,儒者之(zhi)(zhi)(zhi)所務也。外物棄智,滌蕩機(ji)變,忘富逸貴,杜遏勸沮,不(bu)(bu)恤乎窮(qiong),不(bu)(bu)榮乎達,不(bu)(bu)戚乎毀,不(bu)(bu)悅乎譽,道家之(zhi)(zhi)(zhi)業也。儒者祭祀以祈(qi)福,而(er)道者履正以禳邪。(〈明本〉)
他是把(ba)「祭祀以祈福」這種宗教性活動劃在(zai)「儒者(zhe)」的(de)職責范圍內的(de),也就是說,在(zai)「神道(dao)(dao)設教」的(de)意義(yi)上,葛洪(hong)是毫不(bu)含糊(hu)的(de)儒教中人。所以,我仍然(ran)認(ren)為:「葛洪(hong)既不(bu)是道(dao)(dao)教組(zu)織的(de)成(cheng)員,也不(bu)是道(dao)(dao)教思想(xiang)的(de)同情者(zhe)」,而「後來的(de)道(dao)(dao)教徒牽(qian)強附會地把(ba)葛洪(hong)引作同道(dao)(dao)先哲,不(bu)過(guo)是借重葛洪(hong)的(de)博(bo)學能文(wen)以壯(zhuang)本教聲勢」。9
葛洪(hong)稱鄭(zheng)隱「本(ben)(ben)大儒(ru)士也,晚而好(hao)道,由以《禮記》、《尚書》教(jiao)授不絕」(《抱(bao)樸子內篇?遐覽》)。似乎(hu)在葛洪(hong)眼中(zhong),師傅(fu)鄭(zheng)隱也和自己一(yi)樣(yang),是儒(ru)道兼(jian)修的(de)(de)儒(ru)教(jiao)中(zhong)人。我仍然認為(wei),葛洪(hong)「本(ben)(ben)志是要申道義昌儒(ru)教(jiao)而兼(jian)濟天(tian)下(xia),只是因為(wei)處境不順,才(cai)不得已而求其次,修道術以獨善其身」。10所以《抱(bao)樸子》裏沒(mei)有談到過與(yu)(yu)儒(ru)教(jiao)神靈(ling)體系不同的(de)(de)另一(yi)個神靈(ling)體系、另一(yi)個最高(gao)神格(ge)(ge)。如(ru)果說他心目中(zhong)有一(yi)個最高(gao)神格(ge)(ge),恐怕還應該(gai)是儒(ru)教(jiao)那個介於人格(ge)(ge)與(yu)(yu)非人格(ge)(ge)之(zhi)間的(de)(de)「天(tian)」,其人格(ge)(ge)化(hua)的(de)(de)象徵就是皇(huang)帝才(cai)有權祭(ji)祀的(de)(de)「天(tian)帝」。
至(zhi)於葛巢(chao)甫,他尊(zun)奉(feng)的(de)應該是新靈(ling)寶經建構的(de)新神格。他造構的(de)《靈(ling)寶赤(chi)書(shu)五(wu)篇真文(wen)》,原(yuan)本已無從得見(jian),《道(dao)藏》洞真部本文(wen)類(lei)《元(yuan)始五(wu)老(lao)(lao)赤(chi)書(shu)玉篇真文(wen)天(tian)書(shu)經》大(da)致即是。此經假(jia)托為元(yuan)始天(tian)尊(zun)授(shou)予(yu)太上(shang)大(da)道(dao)君,其中主要尊(zun)奉(feng)的(de)神格是五(wu)方五(wu)老(lao)(lao),及其上(shang)位神「元(yuan)始」。可見(jian),左慈、葛玄、鄭(zheng)隱、葛洪(hong)、葛巢(chao)甫等人(ren),并非「共同信仰特定的(de)神格」。
其(qi)三(san),上述諸位所(suo)實(shi)踐的(de)道術(shu),也(ye)有幾種不同的(de)情況。
左(zuo)慈、葛(ge)(ge)玄(xuan)、鄭隱、葛(ge)(ge)洪等(deng)都努力實踐長生(sheng)成(cheng)(cheng)仙之術(shu)(shu)(shu)(shu)。據《抱樸子內(nei)篇?金(jin)丹(dan)》所說(shuo)(shuo),他(ta)們因傳(chuan)(chuan)(chuan)授金(jin)丹(dan)仙經而形(xing)成(cheng)(cheng)幾代(dai)師徒關系。《抱樸子內(nei)篇?黃(huang)白》還說(shuo)(shuo):「鄭君言,曾與左(zuo)君於(wu)廬(lu)江銅山中試作,皆成(cheng)(cheng)也。」《後(hou)漢書?左(zuo)慈傳(chuan)(chuan)(chuan)》載左(zuo)慈擅長變(bian)化之術(shu)(shu)(shu)(shu),該(gai)傳(chuan)(chuan)(chuan)注引曹丕(pi)《典論(lun)》,則說(shuo)(shuo)左(zuo)慈擅長補導養生(sheng)之術(shu)(shu)(shu)(shu)。《抱樸子內(nei)篇?釋滯》載葛(ge)(ge)玄(xuan)「能閉氣胎息」,「每大醉及夏天盛(sheng)熱,輒(zhe)入深淵之底(di),一日(ri)許乃出」。鄭隱則注重(zhong)三皇派敕使鬼(gui)神(shen)之術(shu)(shu)(shu)(shu)。葛(ge)(ge)洪得傳(chuan)(chuan)(chuan)眾多(duo)方(fang)術(shu)(shu)(shu)(shu),但最注重(zhong)的(de)只是金(jin)丹(dan)術(shu)(shu)(shu)(shu)。
而(er)葛(ge)(ge)(ge)巢(chao)甫造構的(de)《靈(ling)寶(bao)赤(chi)書五篇(pian)真文》,強調(diao)五篇(pian)真文作為(wei)(wei)(wei)符咒的(de)威力(li),其威力(li)可(ke)(ke)以(yi)歸(gui)納為(wei)(wei)(wei)四(si)(si):一(yi)(yi)是(shi)(shi)(shi)(shi)人(ren)(ren)可(ke)(ke)以(yi)成(cheng)(cheng)(cheng)神仙,二(er)是(shi)(shi)(shi)(shi)可(ke)(ke)以(yi)使天(tian)的(de)運(yun)行正常,三是(shi)(shi)(shi)(shi)可(ke)(ke)制治(zhi)死者世界(羅酆山)的(de)鬼魔(mo)(六(liu)天(tian)),四(si)(si)是(shi)(shi)(shi)(shi)在洪水之(zhi)(zhi)際免(mian)於淹死。11顯然葛(ge)(ge)(ge)巢(chao)甫對(dui)金丹(dan)術(shu)等技(ji)術(shu)實(shi)(shi)(shi)驗性的(de)長生成(cheng)(cheng)(cheng)仙之(zhi)(zhi)術(shu)缺乏(fa)興趣。技(ji)術(shu)實(shi)(shi)(shi)驗性的(de)長生成(cheng)(cheng)(cheng)仙之(zhi)(zhi)術(shu)重(zhong)在自(zi)力(li),是(shi)(shi)(shi)(shi)以(yi)自(zi)身的(de)努(nu)力(li)為(wei)(wei)(wei)基(ji)礎(chu)的(de),而(er)五篇(pian)真文的(de)符咒成(cheng)(cheng)(cheng)仙之(zhi)(zhi)術(shu)則重(zhong)在他力(li),以(yi)對(dui)外在神力(li)的(de)依傍(bang)為(wei)(wei)(wei)基(ji)礎(chu),兩者趣向(xiang)相反。左慈、葛(ge)(ge)(ge)玄(xuan)、鄭(zheng)隱、葛(ge)(ge)(ge)洪等道(dao)術(shu)實(shi)(shi)(shi)踐的(de)目(mu)的(de)基(ji)本(ben)上(shang)是(shi)(shi)(shi)(shi)個(ge)人(ren)(ren)性的(de),而(er)葛(ge)(ge)(ge)巢(chao)甫道(dao)術(shu)實(shi)(shi)(shi)踐的(de)目(mu)的(de)在很大程度(du)上(shang)超(chao)乎自(zi)身個(ge)人(ren)(ren)范圍,涉及全(quan)社會。後來在五篇(pian)真文基(ji)礎(chu)上(shang)發展起來的(de)許(xu)多(duo)靈(ling)寶(bao)派經(jing)(jing)書,接(jie)受大乘(cheng)佛教影(ying)響(xiang),更(geng)加(jia)提(ti)倡無量度(du)人(ren)(ren),貶稱個(ge)人(ren)(ren)解(jie)脫之(zhi)(zhi)道(dao)為(wei)(wei)(wei)小(xiao)乘(cheng)。例如《道(dao)藏》太(tai)平部(bu)(bu)所(suo)收(shou)(shou)《太(tai)上(shang)洞(dong)玄(xuan)靈(ling)寶(bao)本(ben)行宿緣(yuan)(yuan)經(jing)(jing)》曰:「宗(zong)三洞(dong)玄(xuan)經(jing)(jing),謂之(zhi)(zhi)大乘(cheng)之(zhi)(zhi)士(shi)。先度(du)人(ren)(ren),後度(du)身,坐(zuo)起臥息,常慈心(xin)一(yi)(yi)切。」同部(bu)(bu)所(suo)收(shou)(shou)《太(tai)上(shang)洞(dong)玄(xuan)靈(ling)寶(bao)本(ben)行因緣(yuan)(yuan)經(jing)(jing)》稱赤(chi)烏三年(240)葛(ge)(ge)(ge)玄(xuan)於勞盛山向(xiang)一(yi)(yi)批道(dao)士(shi)開示他們未得天(tian)仙之(zhi)(zhi)由,是(shi)(shi)(shi)(shi)因他們:
「前(qian)世學道受(shou)經(jing)(jing),少作善功,唯欲度(du)身(shen),不(bu)念(nian)度(du)人(ren);唯自求道,不(bu)念(nian)人(ren)得道。不(bu)信大經(jing)(jing)弘遠之(zhi)辭,不(bu)務齋介(jie),不(bu)尊三洞法師(shi),好(hao)樂(le)小盛(sheng),故得地仙(xian)(xian)之(zhi)道。」可見,左慈、葛(ge)玄、鄭隱、葛(ge)洪(hong)、葛(ge)巢甫等人(ren),并非「共(gong)同實踐特定(ding)仙(xian)(xian)術(shu)」。
所以,不能認為他們屬(shu)於同(tong)一(yi)個道派。所謂有(you)一(yi)個葛氏道流派的(de)判斷,不能成立。
史書記載
《晉書》
《抱樸子》
《神仙傳》
《搜神記》
《太平廣記》
《歲時廣記》
《云笈七簽》
《無上秘要》
《太平御覽》
《太極(ji)左仙翁傳(chuan)》
《歷代真仙體道通鑒》
《吳(wu)太極左宮(gong)葛仙(xian)宮(gong)之碑》
方志記載
《至大金(jin)陵新志》
《元豐九域志》
《嘉泰會稽志》
葛仙翁寶誥注解
葛仙翁寶誥(gao)(1)志(zhi)心皈命禮。天臺得道,閣皂(zao)成(cheng)真(2)。昔受東華,復轉西蜀(shu)(3)。詔命玉京(jing)金(jin)闕,位(wei)登太(tai)極(ji)仙班(ban)(4)。慈(ci)憐(lian)拯撥于(yu)沉淪,恩(en)念普資于(yu)苦(ku)爽(5)。葛天氏遺(yi)風顯著,勾(gou)漏令丹砂俱存(6)。括(kuo)蒼(cang)仍游(you),羅(luo)浮(fu)乃止。修間(jian)玉笥,修理(li)金(jin)書(shu)(7)。大悲大愿,大圣大慈(ci)。太(tai)上玉京(jing),東吳(wu)太(tai)極(ji)左宮(gong)仙翁(8)。雷霆玄省(sheng),天機(ji)內相。玉虛(xu)紫靈,普化玄靜(9)。常道沖應,孚佑真君(10)。垂恩(en)廣(guang)救,慈(ci)悲大帝,度人無量(liang)天尊(11)。
【注解】
(1)葛(ge)仙(xian)翁寶誥:葛(ge)仙(xian)翁,葛(ge)玄。漢末三國時道士,字孝先(xian),江蘇句(ju)容人。《抱樸子·金(jin)(jin)丹篇》記載,曾(ceng)從左慈真人學道,受《太(tai)清丹經(jing)》、《黃帝九鼎神(shen)丹經(jing)》、《金(jin)(jin)液丹經(jing)》等書,于閣皂山修道,為古靈寶經(jing)主要參與(yu)造作者,道教(jiao)靈寶派(pai)祖師,丹鼎派(pai)代表人物。后世道教(jiao)尊稱為”葛(ge)仙(xian)公”。寶誥,用(yong)于褒揚。
(2)天臺(tai)(tai)(tai)得道,閣皂(zao)成真(zhen)(zhen):天臺(tai)(tai)(tai),天臺(tai)(tai)(tai)山。《云笈七簽》卷(juan)三(san)《靈寶(bao)略記》曰:“入天臺(tai)(tai)(tai)山學道,威通太上,遣三(san)圣真(zhen)(zhen)人下(xia)降(jiang),以《靈寶(bao)經》授(shou)之(zhi)。”
(3)昔(xi)受東(dong)華,復轉西蜀:東(dong)華,東(dong)華帝(di)君(jun)。《清(qing)靜經(jing)》有云(yun):“吾昔(xi)受之于東(dong)華帝(di)君(jun)”。
(4)詔命玉(yu)(yu)京金闕,位登太極(ji)(ji)仙(xian)(xian)班(ban)(ban):玉(yu)(yu)京金闋,天帝所居之(zhi)處。仙(xian)(xian)班(ban)(ban),神仙(xian)(xian)的行列。這里指葛仙(xian)(xian)翁(weng)被尊為“太上玉(yu)(yu)京太極(ji)(ji)左宮仙(xian)(xian)公”。此言說明葛仙(xian)(xian)翁(weng)仙(xian)(xian)界(jie)地位之(zhi)尊。
(5)慈憐(lian)拯(zheng)撥于沉淪,恩念普資于苦(ku)爽:普資,普度。苦(ku)爽,惡(e)道的(de)亡魂(hun)。
(6)葛天氏(shi)遺風(feng)顯著(zhu),勾漏令丹(dan)砂(sha)俱存(cun):葛天氏(shi),傳說中遠古時期(qi)一賢德(de)部落的名稱(cheng)。勾漏,地名,傳說為道家三(san)十(shi)(shi)六洞(dong)天的第二(er)(er)十(shi)(shi)二(er)(er)洞(dong)天。
(7)括(kuo)蒼仍游,羅(luo)浮乃止。修(xiu)閑玉(yu)笥(si),修(xiu)理金(jin)書:括(kuo)蒼,括(kuo)蒼山。玉(yu)笥(si),一(yi)說玉(yu)筐,一(yi)說山名。金(jin)書,此指靈寶(bao)派(pai)典(dian)籍。
(8)大(da)悲(bei)大(da)愿,大(da)圣大(da)慈。太上(shang)玉京,東吳太極左宮仙(xian)(xian)翁(weng)(weng)(weng):大(da)悲(bei),指(zhi)葛(ge)仙(xian)(xian)翁(weng)(weng)(weng)悲(bei)憫世人。大(da)愿,葛(ge)仙(xian)(xian)翁(weng)(weng)(weng)救(jiu)度眾生(sheng)之宏愿。大(da)圣,葛(ge)仙(xian)(xian)翁(weng)(weng)(weng)智慧超凡、通真達(da)靈。大(da)慈,葛(ge)仙(xian)(xian)翁(weng)(weng)(weng)慈祥(xiang)呵(he)護(hu)眾生(sheng)。此句力贊(zan)葛(ge)仙(xian)(xian)翁(weng)(weng)(weng)之無量功德。
(9)雷(lei)霆(ting)(ting)(ting)玄省(sheng)(sheng),天機(ji)內(nei)相(xiang)。玉虛紫(zi)靈(ling),普化(hua)玄靜:雷(lei)霆(ting)(ting)(ting)玄省(sheng)(sheng),天界九司(si)三(san)省(sheng)(sheng)之一(yi),即(ji)雷(lei)霆(ting)(ting)(ting)泰省(sheng)(sheng)、雷(lei)霆(ting)(ting)(ting)玄省(sheng)(sheng)、雷(lei)霆(ting)(ting)(ting)都(dou)省(sheng)(sheng)。
(10)常道沖應,孚佑真君:孚佑,庇佑。以上句(ju)為葛仙翁(weng)之封號(hao)。
(11)垂恩(en)廣(guang)救,慈悲(bei)大帝(di),度人無量天尊(zun)(zun):葛(ge)仙翁天界之尊(zun)(zun)號。可見葛(ge)仙翁之大慈悲(bei)。
道(dao)教(jiao)稱《靈(ling)寶(bao)經箓》傳自葛玄,故后世靈(ling)寶(bao)道(dao)士奉他為閣皂宗祖師。
《抱樸子內篇·金丹(dan)(dan)》載稱(cheng):葛(ge)(ge)玄(xuan)師事廬江左元放,受《太清丹(dan)(dan)經(jing)(jing)》三(san)卷、《九鼎丹(dan)(dan)經(jing)(jing)》一卷、《金液丹(dan)(dan)經(jing)(jing)》一卷。葛(ge)(ge)玄(xuan)又以其書并煉丹(dan)(dan)秘術(shu)傳鄭隱,鄭隱再傳葛(ge)(ge)洪。
《度(du)(du)人經(jing)》全名(ming)為(wei)《靈寶無量(liang)度(du)(du)人上(shang)品妙經(jing)》,它雖不是道(dao)(dao)(dao)(dao)教(jiao)中最古的(de)(de)經(jing),而是晚至東(dong)晉末(mo)始出(chu)世,但它卻被(bei)后世道(dao)(dao)(dao)(dao)士奉為(wei)“眾經(jing)之祖(zu)宗。”它相(xiang)當程度(du)(du)上(shang)奠定了南北(bei)朝后道(dao)(dao)(dao)(dao)教(jiao)的(de)(de)尤其(qi)(qi)是其(qi)(qi)仙(xian)譜及(ji)宇宙論的(de)(de)面貌,唐(tang)初編篡《隋書》,其(qi)(qi)《經(jing)籍(ji)志》敘述道(dao)(dao)(dao)(dao)教(jiao)原始,幾乎全以《度(du)(du)人經(jing)》為(wei)據(ju)。對之注釋、運用和衍(yan)(yan)演者歷代都有,原書只1卷,至宋(song)后竟衍(yan)(yan)至61卷之多,明正統《道(dao)(dao)(dao)(dao)藏》中乃被(bei)置于(yu)首經(jing)的(de)(de)地位,足(zu)見其(qi)(qi)對道(dao)(dao)(dao)(dao)教(jiao)史影(ying)響之巨了。
《度(du)(du)人經(jing)》為葛(ge)(ge)洪(hong)從孫葛(ge)(ge)巢甫(fu)所“造構”。但他(ta)依(yi)托的(de)(de)(de)古《靈寶(bao)經(jing)》,卻是葛(ge)(ge)氏(shi)家(jia)族(zu)中傳承(cheng)已(yi)久的(de)(de)(de)。《度(du)(du)人經(jing)》的(de)(de)(de)出(chu)現(xian)(xian),標志著南方道教(jiao)道風的(de)(de)(de)重大變(bian)化。而造成(cheng)這一(yi)變(bian)化的(de)(de)(de)重要因素,是大量地吸取了古代印度(du)(du)的(de)(de)(de)若干思(si)想(xiang),諸如敬奉大梵(fan)、大談(tan)劫運,構想(xiang)三十(shi)二(er)天等等。對此,學者已(yi)注意到了。通常,人們將這歸于(yu)佛教(jiao)的(de)(de)(de)影響。但仔(zi)細讀一(yi)下全經(jing),便會(hui)發現(xian)(xian),將其中的(de)(de)(de)外來(lai)成(cheng)分歸于(yu)佛教(jiao)的(de)(de)(de)影響,是不(bu)確切(qie)的(de)(de)(de)。它(ta)的(de)(de)(de)真正來(lai)源(yuan),是古印度(du)(du)的(de)(de)(de)婆羅門教(jiao)思(si)想(xiang)。治(zhi)道教(jiao)史有必要搞清(qing)這一(yi)點(dian),搞清(qing)了它(ta),道教(jiao)教(jiao)義中的(de)(de)(de)一(yi)些問題(ti)方可得(de)到合理的(de)(de)(de)解釋。
一、關于元始與梵
《度(du)人經(jing)》中(zhong)出現的(de)(de)最高尊(zun)(zun)神,是元始(shi)天(tian)(tian)尊(zun)(zun)。“元始(shi)祖劫(jie),化生諸天(tian)(tian),開明三(san)景,是為(wei)(wei)天(tian)(tian)根,上無復祖,唯(wei)道為(wei)(wei)身(shen)。”他(ta)是道的(de)(de)化身(shen),一切尊(zun)(zun)神的(de)(de)初祖。這一尊(zun)(zun)神,又稱為(wei)(wei)梵(fan)、大梵(fan),所謂是為(wei)(wei)“大梵(fan),天(tian)(tian)中(zhong)之天(tian)(tian)”。《度(du)人經(jing)》是元始(shi)所說(shuo),而又稱為(wei)(wei)“大梵(fan)之言(yan)”,因為(wei)(wei)大梵(fan)即元始(shi)。這梵(fan),是古印(yin)度(du)的(de)(de)神,而不(bu)是中(zhong)土原有,是不(bu)待言(yan)的(de)(de)。
然而,此梵(fan)來(lai)源(yuan)印(yin)度的(de)(de)哪一教派,則(ze)素(su)被(bei)誤(wu)解(jie)。在印(yin)度傳(chuan)入中(zhong)國(guo)的(de)(de)宗教中(zhong),以(yi)佛(fo)教為獨盛,中(zhong)國(guo)古(gu)人的(de)(de)腦袋中(zhong),幾乎將佛(fo)教當了印(yin)度文化的(de)(de)別名,凡從印(yin)度傳(chuan)來(lai)的(de)(de)東(dong)西(xi),常常委之于佛(fo)教。對于《度人經》的(de)(de)印(yin)度成(cheng)分諸如稱(cheng)大梵(fan)、劫數等,皆(jie)被(bei)籠統(tong)地看(kan)成(cheng)佛(fo)教的(de)(de)術語和(he)思想。幾本有(you)影響的(de)(de)道(dao)教史(shi)著作,幾乎都(dou)持這樣的(de)(de)觀點。
梵為最高(gao)尊神(shen)的思想,是否來自佛教(jiao)呢!答(da)案是否定的。
早期佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)一(yi)(yi)個重(zhong)要(yao)(yao)特點(dian),是(shi)用因緣說(shuo)否定(ding)永恒的(de)(de)(de)(de)(de)宇(yu)宙(zhou)本(ben)體——梵(fan)(fan),這是(shi)它與(yu)婆羅門(men)思(si)(si)(si)想的(de)(de)(de)(de)(de)重(zhong)要(yao)(yao)區別(bie)。這一(yi)(yi)點(dian)漢譯(yi)佛(fo)(fo)(fo)(fo)典(dian)中(zhong)(zhong)(zhong)也有(you)表(biao)現,吳(wu)竺(zhu)律炎與(yu)支謙共譯(yi)《摩伽登經》,其《明往(wang)緣品(pin)》第二(er)(er)云:“又(you)汝法中(zhong)(zhong)(zhong),自在(zai)(zai)天者(zhe)(zhe),造(zao)于世界,頭以為(wei)(wei)(wei)天,足成(cheng)(cheng)為(wei)(wei)(wei)地(di),目為(wei)(wei)(wei)日月,腹(fu)為(wei)(wei)(wei)虛空(kong),發為(wei)(wei)(wei)草木,流(liu)淚成(cheng)(cheng)河,眾(zhong)骨為(wei)(wei)(wei)山(shan),大小(xiao)便利,盡成(cheng)(cheng)于海。斯(si)等(deng)(deng)皆是(shi)汝婆羅門(men)妄為(wei)(wei)(wei)此說(shuo),夫(fu)世界者(zhe)(zhe),由(you)眾(zhong)生業而得(de)成(cheng)(cheng)立(li),何有(you)梵(fan)(fan)天能辦斯(si)事?”三(san)國康(kang)僧(seng)會(hui)《安般(ban)序(xu)》稱得(de)安般(ban)行者(zhe)(zhe),“八(ba)不思(si)(si)(si)議(yi),非梵(fan)(fan)所得(de)。”則(ze)是(shi)從小(xiao)乘(cheng)佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)立(li)場(chang)貶斥了(le)“梵(fan)(fan)”的(de)(de)(de)(de)(de)地(di)位(wei)。支謙與(yu)康(kang)僧(seng)會(hui)同處三(san)國時(shi)期,且同在(zai)(zai)吳(wu)地(di)傳(chuan)教(jiao)(jiao)(jiao)(jiao),二(er)(er)人實(shi)代表(biao)漢末以來(lai)佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)流(liu)傳(chuan)的(de)(de)(de)(de)(de)大乘(cheng)、小(xiao)乘(cheng)兩大系統,二(er)(er)者(zhe)(zhe)對梵(fan)(fan)的(de)(de)(de)(de)(de)貶抑和否定(ding)立(li)場(chang),可代表(biao)當時(shi)中(zhong)(zhong)(zhong)國佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)界的(de)(de)(de)(de)(de)一(yi)(yi)般(ban)立(li)場(chang)。在(zai)(zai)往(wang)后的(de)(de)(de)(de)(de)發展(zhan)中(zhong)(zhong)(zhong),佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)經典(dian)中(zhong)(zhong)(zhong)也提到梵(fan)(fan)及印度(du)傳(chuan)統傳(chuan)說(shuo)的(de)(de)(de)(de)(de)諸(zhu)天。這種提及,大致(zhi)上是(shi)借(jie)用婆羅門(men)教(jiao)(jiao)(jiao)(jiao)中(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)某些哲(zhe)學成(cheng)(cheng)份,如(ru)用梵(fan)(fan)網說(shuo)明事事無礙、理事無礙等(deng)(deng)等(deng)(deng);同時(shi)又(you)將梵(fan)(fan)置于佛(fo)(fo)(fo)(fo)的(de)(de)(de)(de)(de)下(xia)首(shou),做(zuo)佛(fo)(fo)(fo)(fo)的(de)(de)(de)(de)(de)保護神,借(jie)梵(fan)(fan)的(de)(de)(de)(de)(de)傳(chuan)統威望(wang)以抬高佛(fo)(fo)(fo)(fo)。諸(zhu)如(ru)佛(fo)(fo)(fo)(fo)行而“梵(fan)(fan)王捧傘(san),天帝(di)持(chi)拂”之類神話,在(zai)(zai)漢譯(yi)佛(fo)(fo)(fo)(fo)經中(zhong)(zhong)(zhong)很早就出(chu)現了(le)。尤(you)其在(zai)(zai)中(zhong)(zhong)(zhong)國佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)徒與(yu)道教(jiao)(jiao)(jiao)(jiao)徒論戰時(shi),后一(yi)(yi)點(dian)強調得(de)更(geng)厲害。時(shi)而對于以梵(fan)(fan)為(wei)(wei)(wei)宇(yu)宙(zhou)本(ben)原的(de)(de)(de)(de)(de)思(si)(si)(si)想,即原來(lai)作為(wei)(wei)(wei)印度(du)古代正宗(zong)的(de)(de)(de)(de)(de)婆羅門(men)思(si)(si)(si)想,佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)則(ze)斥為(wei)(wei)(wei)“梵(fan)(fan)天外道”。可見(jian)自東漢末以降,“梵(fan)(fan)”在(zai)(zai)中(zhong)(zhong)(zhong)國佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)徒中(zhong)(zhong)(zhong)是(shi)被貶抑的(de)(de)(de)(de)(de)、未得(de)正果的(de)(de)(de)(de)(de)二(er)(er)三(san)流(liu)角色。試問(wen),在(zai)(zai)與(yu)佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)爭(zheng)斗中(zhong)(zhong)(zhong)的(de)(de)(de)(de)(de)道教(jiao)(jiao)(jiao)(jiao),會(hui)將佛(fo)(fo)(fo)(fo)教(jiao)(jiao)(jiao)(jiao)中(zhong)(zhong)(zhong)視為(wei)(wei)(wei)佛(fo)(fo)(fo)(fo)的(de)(de)(de)(de)(de)陪襯的(de)(de)(de)(de)(de)二(er)(er)三(san)流(liu)角色奉為(wei)(wei)(wei)自己(ji)的(de)(de)(de)(de)(de)最高尊神嗎?顯(xian)然(ran)是(shi)不可能的(de)(de)(de)(de)(de)。
以梵(fan)為最高尊神(shen),只能源自婆羅門(men)教(jiao)。梵(fan)(BRAHMAN)在(zai)古印(yin)度(du)的(de)《梨(li)俱吠陀》中已經(jing)出現,并有宇(yu)宙(zhou)統(tong)一(yi)神(shen)的(de)意(yi)味(wei)。以后在(zai)梵(fan)書中期,梵(fan)天(tian)(tian)進(jin)一(yi)步突出起來,占有最高的(de)地位,梵(fan)系從梵(fan)天(tian)(tian)抽象(xiang)而來,在(zai)印(yin)度(du)哲(zhe)學中又是(shi)(shi)形而上學的(de)實體,成了“全世界(jie)之王”,天(tian)(tian)地的(de)護(hu)持者,在(zai)宇(yu)宙(zhou)形成之時,創造了諸天(tian)(tian)神(shen)祗。[[2]]這些就是(shi)(shi)《度(du)人經(jing)》稱大梵(fan)為“天(tian)(tian)中之天(tian)(tian)”,奉(feng)之為元始天(tian)(tian)尊的(de)來歷(li)了。
道(dao)教吸取了梵入(ru)自己的(de)神(shen)的(de)譜系并且居(ju)于最(zui)高(gao)位置,與(yu)它本(ben)身的(de)特點(dian)(dian)是(shi)(shi)分不開的(de)。道(dao)教信仰中(zhong)最(zui)高(gao)的(de)對象是(shi)(shi)道(dao),道(dao)又是(shi)(shi)尊神(shen)。漢代一般認(ren)為這(zhe)(zhe)一尊神(shen)即(ji)老(lao)(lao)子(zi)或老(lao)(lao)君。邊(bian)韶《老(lao)(lao)子(zi)銘》、王阜(fu)《老(lao)(lao)子(zi)圣母碑(bei)》,皆以老(lao)(lao)子(zi)為道(dao)。《老(lao)(lao)子(zi)圣母碑(bei)》云:“老(lao)(lao)子(zi)者,道(dao)也。乃生于無形之(zhi)先,起于太初(chu)之(zhi)前(qian),行于太素之(zhi)元(yuan),浮游六虛,出入(ru)幽冥,觀(guan)宇宙之(zhi)未別,窺清濁之(zhi)未分”。及五斗(dou)米道(dao)興,張(zhang)魯《老(lao)(lao)子(zi)想爾注》承襲上(shang)(shang)述觀(guan)點(dian)(dian),說道(dao)即(ji)一,而“一散形為氣,聚形為太上(shang)(shang)老(lao)(lao)君”。在道(dao)即(ji)尊神(shen)這(zhe)(zhe)一點(dian)(dian)上(shang)(shang),婆羅門思想與(yu)道(dao)教有異曲(qu)同(tong)工之(zhi)妙。
在婆羅門教(jiao)中,大(da)梵(fan)即是(shi)(shi)最高(gao)、最先的(de)存在,所以被贊頌為“唯彼為大(da)道兮,唯彼為至真”,稱這“超上大(da)梵(fan)”。在這些方面,它(ta)與道教(jiao)對最高(gao)尊(zun)神(shen)即道的(de)理解是(shi)(shi)一致的(de)。這是(shi)(shi)道教(jiao)能(neng)夠(gou)吸收大(da)梵(fan)的(de)內在依據(ju)。
同時,《度(du)人(ren)(ren)經》以(yi)大(da)梵(fan)即元始取代老(lao)子(zi)(zi)在道(dao)教(jiao)中(zhong)(zhong)(zhong)的(de)(de)最(zui)高地位(wei),也與葛(ge)(ge)巢甫從祖葛(ge)(ge)洪(hong)的(de)(de)理(li)論活(huo)動有關。漢代以(yi)降,素來將老(lao)子(zi)(zi)看成道(dao)的(de)(de)化身,葛(ge)(ge)洪(hong)從祖葛(ge)(ge)玄猶持此觀點,但葛(ge)(ge)洪(hong)為了(le)強調“神仙可學(xue)”,在《神仙傳·老(lao)子(zi)(zi)》中(zhong)(zhong)(zhong)宣稱(cheng)老(lao)子(zi)(zi)不(bu)是自(zi)(zi)然神靈,而(er)是學(xue)得仙位(wei),即他不(bu)是終極的(de)(de)最(zui)高的(de)(de)神。于是道(dao)教(jiao)中(zhong)(zhong)(zhong)便缺(que)了(le)個終極的(de)(de)原因,其(qi)宗(zong)教(jiao)理(li)論有了(le)個缺(que)口。迨及晚年,葛(ge)(ge)洪(hong)發現自(zi)(zi)己的(de)(de)神仙譜系的(de)(de)安排中(zhong)(zhong)(zhong)缺(que)了(le)個“極妙之(zhi)(zhi)根”,于是在《枕中(zhong)(zhong)(zhong)書(shu)》中(zhong)(zhong)(zhong)推出了(le)終極的(de)(de)元始天(tian)王(wang)(wang),又稱(cheng)盤古真人(ren)(ren),作為道(dao)教(jiao)始祖,補上了(le)自(zi)(zi)己理(li)論中(zhong)(zhong)(zhong)的(de)(de)缺(que)憾(han),而(er)這元始天(tian)王(wang)(wang),盤古真人(ren)(ren),原形正是梵(fan)(此說見本(ben)文第四(si)部分(fen))。到(dao)了(le)葛(ge)(ge)巢甫,則徑直以(yi)大(da)梵(fan)名之(zhi)(zhi)了(le)。
當(dang)然,《度人(ren)經》對(dui)梵(fan)的(de)形象也(ye)不是完全照搬,而(er)是根據自己的(de)需要(yao)(yao)和理解。其中最重要(yao)(yao)的(de)一點,是以氣(qi)釋梵(fan),所(suo)謂“大行(xing)梵(fan)氣(qi),周(zhou)回十方”;所(suo)謂“梵(fan)氣(qi)彌羅(luo),萬范開張”,所(suo)謂“天真皇人(ren),梵(fan)氣(qi)玄(xuan)遼”,等等,都強調(diao)了梵(fan)與氣(qi)是緊(jin)相結合的(de)。
氣(qi)(qi)的(de)(de)(de)(de)(de)(de)思(si)(si)想(xiang),為(wei)(wei)中(zhong)國(guo)(guo)所(suo)固有(you)(you),在(zai)論(lun)述宇(yu)(yu)宙演(yan)化,宇(yu)(yu)宙結(jie)(jie)構時(shi)(shi),中(zhong)國(guo)(guo)人幾乎無不援氣(qi)(qi)為(wei)(wei)說。道(dao)教(jiao)(jiao)(jiao)初起(qi)(qi)(qi)時(shi)(shi),在(zai)宇(yu)(yu)宙觀上(shang),神(shen)道(dao)觀上(shang),都(dou)有(you)(you)濃厚的(de)(de)(de)(de)(de)(de)氣(qi)(qi)論(lun)的(de)(de)(de)(de)(de)(de)影響。一(yi)(yi)(yi)般說來,道(dao)教(jiao)(jiao)(jiao)在(zai)論(lun)及宇(yu)(yu)宙演(yan)化時(shi)(shi),道(dao)與氣(qi)(qi)的(de)(de)(de)(de)(de)(de)概念(nian)往往可以互代(dai)。氣(qi)(qi)或(huo)氣(qi)(qi)的(de)(de)(de)(de)(de)(de)原(yuan)初狀態成為(wei)(wei)宇(yu)(yu)宙演(yan)化的(de)(de)(de)(de)(de)(de)起(qi)(qi)(qi)點,也是(shi)(shi)(shi)(shi)溝通(tong)(tong)永恒的(de)(de)(de)(de)(de)(de)道(dao)和(he)具體的(de)(de)(de)(de)(de)(de)物,溝通(tong)(tong)“與道(dao)合(he)真”的(de)(de)(de)(de)(de)(de)目(mu)標和(he)修煉(lian)之(zhi)(zhi)間的(de)(de)(de)(de)(de)(de)橋梁(liang)。而(er)(er)在(zai)印度的(de)(de)(de)(de)(de)(de)宗教(jiao)(jiao)(jiao)中(zhong),梵(fan)則是(shi)(shi)(shi)(shi)純粹精神(shen)性的(de)(de)(de)(de)(de)(de)存在(zai)。《他氏奧義(yi)書》說:“世界(jie)(jie)安立(li)在(zai)識(shi)之(zhi)(zhi)上(shang),為(wei)(wei)識(shi)所(suo)指引。識(shi)就是(shi)(shi)(shi)(shi)梵(fan)”。盡(jin)管有(you)(you)的(de)(de)(de)(de)(de)(de)《奧義(yi)書》中(zhong)講到梵(fan)是(shi)(shi)(shi)(shi)“生(sheng)(sheng)命(ming)氣(qi)(qi)息(xi)”,認(ren)為(wei)(wei)“敬思(si)(si)大梵(fan)為(wei)(wei)生(sheng)(sheng)氣(qi)(qi),其(qi)人生(sheng)(sheng)存自(zi)可見。氣(qi)(qi)是(shi)(shi)(shi)(shi)群有(you)(you)之(zhi)(zhi)生(sheng)(sheng)命(ming),故氣(qi)(qi)稱為(wei)(wei)一(yi)(yi)(yi)切壽”。但其(qi)義(yi)與中(zhong)國(guo)(guo)古代(dai)講的(de)(de)(de)(de)(de)(de)氣(qi)(qi)大有(you)(you)差(cha)別(bie)。至于(yu)婆羅門教(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)(de)“梵(fan)我合(he)一(yi)(yi)(yi)”或(huo)“梵(fan)我一(yi)(yi)(yi)如”,望文生(sheng)(sheng)義(yi)地解(jie)釋,似(si)乎與道(dao)教(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)(de)“與道(dao)合(he)真”相似(si),但實(shi)質上(shang)差(cha)別(bie)很(hen)大。梵(fan)我合(he)一(yi)(yi)(yi),是(shi)(shi)(shi)(shi)個體靈魂與梵(fan)的(de)(de)(de)(de)(de)(de)合(he)一(yi)(yi)(yi),是(shi)(shi)(shi)(shi)精神(shen)解(jie)脫的(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)種(zhong)境界(jie)(jie),而(er)(er)道(dao)教(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)(de)“與道(dao)合(he)真”前提是(shi)(shi)(shi)(shi)“形(xing)神(shen)俱(ju)妙”。作為(wei)(wei)形(xing)神(shen)俱(ju)煉(lian)的(de)(de)(de)(de)(de)(de)仙術(shu),在(zai)理論(lun)上(shang)和(he)實(shi)踐上(shang)都(dou)離不開氣(qi)(qi)。道(dao)教(jiao)(jiao)(jiao)徒喜用“炁(qi)”字代(dai)氣(qi)(qi),“氣(qi)(qi)”上(shang)為(wei)(wei)“無”,下(xia)為(wei)(wei)“火”,無言(yan)(yan)其(qi)本,火言(yan)(yan)其(qi)能(neng)。道(dao)、尊神(shen),炁(qi)三者統一(yi)(yi)(yi)起(qi)(qi)(qi)來,才(cai)能(neng)與道(dao)教(jiao)(jiao)(jiao)對宇(yu)(yu)宙本源、對追求目(mu)標、對修煉(lian)方術(shu)的(de)(de)(de)(de)(de)(de)一(yi)(yi)(yi)貫思(si)(si)想(xiang)統一(yi)(yi)(yi)起(qi)(qi)(qi)來。《度人經》將梵(fan)與炁(qi)連(lian)結(jie)(jie)在(zai)一(yi)(yi)(yi)起(qi)(qi)(qi),正是(shi)(shi)(shi)(shi)從道(dao)教(jiao)(jiao)(jiao)的(de)(de)(de)(de)(de)(de)原(yuan)有(you)(you)觀念(nian)去理解(jie)、吸(xi)取(qu)婆羅門教(jiao)(jiao)(jiao)關于(yu)主神(shen)大梵(fan)的(de)(de)(de)(de)(de)(de)思(si)(si)想(xiang)。
二、關于諸天(tian)及摩王
《度人經》的(de)(de)(de)一個重(zhong)要特點(dian),是構(gou)造了一個諸天(tian)世界(jie)。《靈寶本章(zhang)》言“上清(qing)之(zhi)天(tian),天(tian)帝玉真,無色之(zhi)境,梵行,東方(fang)八(ba)天(tian)……南方(fang)八(ba)天(tian)……西方(fang)八(ba)天(tian)……北(bei)方(fang)八(ba)天(tian)……”。梵行四方(fang),每(mei)方(fang)八(ba)天(tian),合為三(san)十(shi)二天(tian)。這種宇(yu)宙結構(gou),在中(zhong)國本土的(de)(de)(de)典(dian)籍中(zhong)也沒有(you)的(de)(de)(de)。《楚(chu)辭(ci)、天(tian)問》中(zhong)有(you)“圍則九(jiu)(jiu)重(zhong)”的(de)(de)(de)說法,似暗(an)示了一個九(jiu)(jiu)重(zhong)天(tian)的(de)(de)(de)模(mo)型,東漢揚雄所說的(de)(de)(de)“九(jiu)(jiu)天(tian)”,則為九(jiu)(jiu)方(fang)之(zhi)天(tian),應是從地上的(de)(de)(de)九(jiu)(jiu)野(ye)對應而成(cheng)的(de)(de)(de),至于占統治地位的(de)(de)(de)方(fang)位觀念則是東南西北(bei)中(zhong)五方(fang)。三(san)十(shi)二天(tian)的(de)(de)(de)觀念,也是來自(zi)婆羅門(men)教的(de)(de)(de)。
在印(yin)度(du)古代傳說(shuo)(shuo)中(zhong)(zhong),帝釋(shi)(shi)天(tian)(tian)四周各有(you)八天(tian)(tian),合為(wei)三(san)十(shi)二(er)天(tian)(tian),帝釋(shi)(shi)天(tian)(tian)為(wei)三(san)十(shi)三(san)天(tian)(tian),《黎俱吠陀》中(zhong)(zhong)就有(you)這(zhe)種觀念。《度(du)人經(jing)》三(san)十(shi)二(er)天(tian)(tian)之說(shuo)(shuo)應受(shou)此(ci)啟示(帝釋(shi)(shi)即因陀羅(luo)(luo)大王,在婆(po)羅(luo)(luo)門(men)(men)教(jiao)中(zhong)(zhong)一度(du)曾極受(shou)崇拜。在佛(fo)教(jiao)中(zhong)(zhong),帝釋(shi)(shi)天(tian)(tian)即忉(dao)利天(tian)(tian),地位(wei)并(bing)不高)。又在古印(yin)度(du)婆(po)羅(luo)(luo)門(men)(men)觀念中(zhong)(zhong),諸(zhu)天(tian)(tian)皆為(wei)梵(fan)(fan)所化(hua)生。所以(yi)《度(du)人經(jing)》說(shuo)(shuo)梵(fan)(fan)行三(san)十(shi)二(er)天(tian)(tian),其《元洞(dong)玉歷(li)》又明說(shuo)(shuo)“梵(fan)(fan)炁彌羅(luo)(luo),萬范開張,元綱流演(yan),三(san)十(shi)二(er)天(tian)(tian)”。從前面引(yin)《摩(mo)伽登經(jing)》可知,佛(fo)教(jiao)對諸(zhu)天(tian)(tian)世界(jie)為(wei)梵(fan)(fan)化(hua)生,斥“婆(po)羅(luo)(luo)門(men)(men)妄為(wei)此(ci)說(shuo)(shuo)”。所以(yi)《度(du)人經(jing)》的(de)整個(ge)諸(zhu)天(tian)(tian)結構的(de)觀念,采(cai)自婆(po)羅(luo)(luo)門(men)(men)思想(xiang)而非來自佛(fo)教(jiao)是無疑的(de)。
十(shi)方(fang)三(san)十(shi)六(liu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian),而以(yi)大(da)(da)(da)羅(luo)(luo)(luo)(luo)(luo)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)為(wei)(wei)最高(gao)。這(zhe)(zhe)最高(gao)的(de)(de)大(da)(da)(da)羅(luo)(luo)(luo)(luo)(luo)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)命(ming)名之(zhi)由何在(zai)(zai)?后(hou)世(shi)道(dao)(dao)教(jiao)徒自(zi)然(ran)努力去體會(hui),并編制了各種(zhong)(zhong)神話式的(de)(de)解釋,卻(que)都(dou)(dou)不(bu)得其(qi)解。大(da)(da)(da)羅(luo)(luo)(luo)(luo)(luo)天(tian)(tian)(tian)(tian)(tian)(tian)(tian),即是(shi)(shi)(shi)大(da)(da)(da)梵(fan)(fan)(fan)(fan)(fan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian),梵(fan)(fan)(fan)(fan)(fan)全稱(cheng)為(wei)(wei)BRAHMAN所以(yi)道(dao)(dao)經中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)或稱(cheng)“梵(fan)(fan)(fan)(fan)(fan)羅(luo)(luo)(luo)(luo)(luo)”。《太極真人(ren)頌》曰:“神云渙層虛。梵(fan)(fan)(fan)(fan)(fan)羅(luo)(luo)(luo)(luo)(luo)屯碧(bi)霄,元(yuan)始(shi)九龍駕,皇人(ren)按青軺。”此(ci)(ci)梵(fan)(fan)(fan)(fan)(fan)羅(luo)(luo)(luo)(luo)(luo)顯然(ran)指元(yuan)始(shi)所居之(zhi)境。但習(xi)慣上(shang)(shang)(shang)(shang)卻(que)稱(cheng)為(wei)(wei)大(da)(da)(da)羅(luo)(luo)(luo)(luo)(luo),是(shi)(shi)(shi)將(jiang)梵(fan)(fan)(fan)(fan)(fan)、羅(luo)(luo)(luo)(luo)(luo)二(er)(er)(er)字(zi)(zi)(zi)拆開,以(yi)梵(fan)(fan)(fan)(fan)(fan)為(wei)(wei)人(ren)格神,羅(luo)(luo)(luo)(luo)(luo)為(wei)(wei)諸(zhu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)最高(gao)境。實際上(shang)(shang)(shang)(shang)大(da)(da)(da)羅(luo)(luo)(luo)(luo)(luo)即是(shi)(shi)(shi)“大(da)(da)(da)梵(fan)(fan)(fan)(fan)(fan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)”,《度(du)人(ren)經》中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)本有明文(wen)。本來(lai)一神之(zhi)名分為(wei)(wei)二(er)(er)(er),以(yi)論傳(chuan)論衍變為(wei)(wei)二(er)(er)(er)神,這(zhe)(zhe)種(zhong)(zhong)語(yu)(yu)訛現象在(zai)(zai)神話發展(zhan)史上(shang)(shang)(shang)(shang)是(shi)(shi)(shi)常(chang)(chang)見的(de)(de)。梵(fan)(fan)(fan)(fan)(fan)羅(luo)(luo)(luo)(luo)(luo)拆而為(wei)(wei)二(er)(er)(er)也(ye)是(shi)(shi)(shi)語(yu)(yu)訛的(de)(de)一例,只不(bu)過訛成一神一境而已(yi)。而這(zhe)(zhe)種(zhong)(zhong)情形,是(shi)(shi)(shi)與印度(du)和中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)對諸(zhu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)的(de)(de)不(bu)同觀念有關的(de)(de)。古印度(du)人(ren)稱(cheng)某(mou)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)帝往往徑稱(cheng)某(mou)天(tian)(tian)(tian)(tian)(tian)(tian)(tian),《奧義書》中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)言(yan),“諸(zhu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)畏(wei)死”云云,諸(zhu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)即指神而言(yan)。而在(zai)(zai)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)的(de)(de)習(xi)慣上(shang)(shang)(shang)(shang)卻(que)要分清某(mou)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)某(mou)帝。同時,在(zai)(zai)婆羅(luo)(luo)(luo)(luo)(luo)門(men)教(jiao)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong),梵(fan)(fan)(fan)(fan)(fan)、梵(fan)(fan)(fan)(fan)(fan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)是(shi)(shi)(shi)有分別(bie)的(de)(de)。但中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)語(yu)(yu)言(yan)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)卻(que)難作(zuo)此(ci)(ci)分別(bie)。從《度(du)人(ren)經》看(kan),大(da)(da)(da)梵(fan)(fan)(fan)(fan)(fan)即是(shi)(shi)(shi)元(yuan)始(shi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)尊,但又稱(cheng)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)”,三(san)十(shi)二(er)(er)(er)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)名中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)帶(dai)有“梵(fan)(fan)(fan)(fan)(fan)”字(zi)(zi)(zi)的(de)(de)甚多,梵(fan)(fan)(fan)(fan)(fan)與梵(fan)(fan)(fan)(fan)(fan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)的(de)(de)區別(bie)是(shi)(shi)(shi)難以(yi)一目了然(ran)的(de)(de)。因此(ci)(ci),從中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)人(ren)的(de)(de)思維習(xi)慣和語(yu)(yu)言(yan)習(xi)慣上(shang)(shang)(shang)(shang)看(kan),梵(fan)(fan)(fan)(fan)(fan)、羅(luo)(luo)(luo)(luo)(luo)的(de)(de)拆開都(dou)(dou)是(shi)(shi)(shi)很自(zi)然(ran)的(de)(de)。通常(chang)(chang)解“大(da)(da)(da)羅(luo)(luo)(luo)(luo)(luo)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)”,都(dou)(dou)引(yin)《度(du)人(ren)經》中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)“是(shi)(shi)(shi)為(wei)(wei)大(da)(da)(da)梵(fan)(fan)(fan)(fan)(fan),天(tian)(tian)(tian)(tian)(tian)(tian)(tian)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian),都(dou)(dou)羅(luo)(luo)(luo)(luo)(luo)蕭臺,玉山上(shang)(shang)(shang)(shang)京,上(shang)(shang)(shang)(shang)極無上(shang)(shang)(shang)(shang),大(da)(da)(da)羅(luo)(luo)(luo)(luo)(luo)玉清”為(wei)(wei)說,但又往往在(zai)(zai)羅(luo)(luo)(luo)(luo)(luo)字(zi)(zi)(zi)字(zi)(zi)(zi)義上(shang)(shang)(shang)(shang)作(zuo)文(wen)章,齊嚴東(dong)解“羅(luo)(luo)(luo)(luo)(luo)”為(wei)(wei)“包羅(luo)(luo)(luo)(luo)(luo)眾天(tian)(tian)(tian)(tian)(tian)(tian)(tian)”,后(hou)來(lai)注家(jia)多從嚴說。其(qi)實此(ci)(ci)“羅(luo)(luo)(luo)(luo)(luo)”為(wei)(wei)譯音,與它在(zai)(zai)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)國(guo)(guo)(guo)語(yu)(yu)言(yan)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)的(de)(de)字(zi)(zi)(zi)義無關。明乎大(da)(da)(da)羅(luo)(luo)(luo)(luo)(luo)即大(da)(da)(da)梵(fan)(fan)(fan)(fan)(fan)(天(tian)(tian)(tian)(tian)(tian)(tian)(tian)),一切便迎刃而解了。
道教《度人經(jing)》中(zhong)一(yi)個突(tu)出的(de)思(si)想(xiang),是(shi)對(dui)摩王的(de)崇拜與(yu)(yu)對(dui)諸天的(de)崇拜幾(ji)乎放(fang)在一(yi)個平面(mian)上。這也是(shi)與(yu)(yu)婆羅門思(si)想(xiang)一(yi)致而與(yu)(yu)佛(fo)教思(si)想(xiang)大異的(de)。
梵(fan)與摩王,在《度人經(jing)》中竟然是(shi)(shi)相(xiang)互融溶的(de)。《空洞(dong)謠歌之(zhi)(zhi)章(zhang)(zhang)摩王靈篇(pian)》中《色(se)界摩王之(zhi)(zhi)章(zhang)(zhang)》:“落(luo)落(luo)高漲,明炁四(si)騫。梵(fan)行(xing)諸天,迂回十方。無(wu)量(liang)大神(shen),皆由我(wo)身(shen)”。這是(shi)(shi)借摩王自道的(de),依(yi)此說來,摩王也(ye)系梵(fan)化生。《經(jing)》稱色(se)界無(wu)色(se)界摩王之(zhi)(zhi)歌“并是(shi)(shi)諸天上帝(di)及至靈魔王隱秘之(zhi)(zhi)音(yin),皆是(shi)(shi)大梵(fan)之(zhi)(zhi)言,非世上常辭(ci)。”如此等等,都表現了對魔王的(de)崇(chong)拜(bai)。這一崇(chong)拜(bai),甚至與中國傳(chuan)統(tong)的(de)五帝(di)崇(chong)拜(bai)混合(he)起來,即(ji)有(you)青(qing)、赤、黃(huang)、白、黑五帝(di)。也(ye)有(you)青(qing)、赤、黃(huang)、白、黑五大魔王。稱“五帝(di)大魔,萬(wan)神(shen)之(zhi)(zhi)宗。飛行(xing)鼓從,總領鬼兵(bing)。”
對(dui)魔(mo)(mo)(mo)王(wang)(wang)(wang)(wang)(wang)的(de)(de)(de)崇拜(bai),本來(lai)在(zai)(zai)道教(jiao)(jiao)(jiao)(jiao)中(zhong)有(you)其思(si)想基礎(chu),那(nei)就是(shi)對(dui)鬼(gui)(gui)(gui)王(wang)(wang)(wang)(wang)(wang)、人(ren)鬼(gui)(gui)(gui)的(de)(de)(de)崇拜(bai)。五斗(dou)米(mi)道之(zhi)外,比如《三(san)皇文(wen)》系統的(de)(de)(de)神譜中(zhong)有(you)對(dui)八帝(di)的(de)(de)(de)崇拜(bai),但他(ta)們(men)只是(shi)南斗(dou)之(zhi)佐的(de)(de)(de)“八大(da)鬼(gui)(gui)(gui)神”。北斗(dou)星君是(shi)早期道教(jiao)(jiao)(jiao)(jiao)最重要的(de)(de)(de)崇拜(bai)對(dui)象之(zhi)一,但七星君的(de)(de)(de)名號如魁之(zhi)類字皆(jie)從鬼(gui)(gui)(gui),所以神與“鬼(gui)(gui)(gui)”原是(shi)一家。道教(jiao)(jiao)(jiao)(jiao)對(dui)尊神的(de)(de)(de)崇拜(bai)與對(dui)鬼(gui)(gui)(gui)王(wang)(wang)(wang)(wang)(wang)的(de)(de)(de)崇拜(bai)是(shi)一致(zhi)的(de)(de)(de),這是(shi)它能吸取印(yin)度婆羅門教(jiao)(jiao)(jiao)(jiao)的(de)(de)(de)魔(mo)(mo)(mo)王(wang)(wang)(wang)(wang)(wang)的(de)(de)(de)內在(zai)(zai)原因。這一點(dian),《洞玄靈寶三(san)洞奉道科戒營(ying)》卷(juan)二解釋很清楚(chu):“魔(mo)(mo)(mo)王(wang)(wang)(wang)(wang)(wang)亦(yi)神王(wang)(wang)(wang)(wang)(wang)之(zhi)流。凡(fan)有(you)三(san)種:一者(zhe)(zhe)三(san)天魔(mo)(mo)(mo)王(wang)(wang)(wang)(wang)(wang),二者(zhe)(zhe)五帝(di)魔(mo)(mo)(mo)王(wang)(wang)(wang)(wang)(wang),三(san)者(zhe)(zhe)飛天魔(mo)(mo)(mo)王(wang)(wang)(wang)(wang)(wang)。皆(jie)戒鑒保舉(ju)學道行人(ren),故‘大(da)勛魔(mo)(mo)(mo)王(wang)(wang)(wang)(wang)(wang),保舉(ju)爾身’”也(ye)。“梵”在(zai)(zai)梵文(wen)中(zhong)原有(you)“祈禱(dao)而(er)(er)得的(de)(de)(de)魔(mo)(mo)(mo)力”的(de)(de)(de)含義。又(you)在(zai)(zai)其宇(yu)宙論中(zhong),諸天皆(jie)為梵所化(hua),魔(mo)(mo)(mo)王(wang)(wang)(wang)(wang)(wang)為欲界第六天他(ta)化(hua)自在(zai)(zai)天。在(zai)(zai)佛教(jiao)(jiao)(jiao)(jiao)學說中(zhong),魔(mo)(mo)(mo)是(shi)佛的(de)(de)(de)死對(dui)頭,老是(shi)跑到下界來(lai)破壞,而(er)(er)在(zai)(zai)婆羅門教(jiao)(jiao)(jiao)(jiao)和后來(lai)的(de)(de)(de)印(yin)度教(jiao)(jiao)(jiao)(jiao)中(zhong),魔(mo)(mo)(mo)王(wang)(wang)(wang)(wang)(wang)也(ye)在(zai)(zai)其崇拜(bai)的(de)(de)(de)系列之(zhi)中(zhong),盡(jin)管(guan)對(dui)他(ta)有(you)點(dian)厭惡但又(you)畏懼(ju)他(ta),這就象中(zhong)國人(ren)對(dui)瘟司、瘟神絕無好感但仍(reng)使之(zhi)享(xiang)受香火一樣。
《度人(ren)經》中的魔(mo)王,是(shi)(shi)(shi)擔任(ren)監察大神的,要升入仙界(jie)須得他們(men)的保舉。他們(men)也不象佛教(jiao)的傳說(shuo)那樣,僅(jin)(jin)僅(jin)(jin)居在欲(yu)界(jie)第六天,而是(shi)(shi)(shi)同樣居在色界(jie)、無色界(jie)。這點,是(shi)(shi)(shi)源于婆羅門(men)教(jiao)某派的傳說(shuo),還是(shi)(shi)(shi)出于中國(guo)道教(jiao)徒自(zi)己的創造?則(ze)書闕有間,不敢妄(wang)斷。
三、關(guan)于諸天隱韻(yun)與步(bu)虛聲
《度人經》中反復提到諸天(tian)隱(yin)韻,由此引出道派史道樂史上的幾個重要問題。
筆者以為所謂(wei)隱韻,是由婆(po)羅門教的(de)贊頌歌(ge)辭及(ji)音調(diao)翻譯、改編而(er)來的(de)。要說清這點,不妨剖析一下《元始靈書》中篇中的(de)兩(liang)句(ju)話:“亶婁(lou)阿薈(hui),無惒觀(guan)音”。
對這(zhe)八個(ge)字,唐(tang)李少微曾詳加注釋(shi):
此八(ba)字(zi)黃曾天(tian)內音也(ye),亶者(zhe)(zhe),坦(tan)然廣(guang)遠(yuan)貌(mao);婁者(zhe)(zhe),玉(yu)京山下(xia)長(chang)樓之(zhi)(zhi)(zhi)(zhi)名也(ye),上(shang)承玄都宮,亦謂之(zhi)(zhi)(zhi)(zhi)樓都,言山樓互聳(song),亶然廣(guang)遠(yuan)。阿者(zhe)(zhe),玄都中阿那之(zhi)(zhi)(zhi)(zhi)神名也(ye),掌樓之(zhi)(zhi)(zhi)(zhi)臨(lin)主。大梵之(zhi)(zhi)(zhi)(zhi)炁,炁數交周,阿那之(zhi)(zhi)(zhi)(zhi)神,則鳴樓都之(zhi)(zhi)(zhi)(zhi)鼓(gu),以(yi)集眾真(zhen),上(shang)朝元始(shi),日三周而一鳴以(yi)為常節。薈(hui)者(zhe)(zhe),帝君游臺之(zhi)(zhi)(zhi)(zhi)名,薈(hui)蔚華秀,故曰薈(hui)。無(wu)(wu)(wu)(wu)者(zhe)(zhe)太無(wu)(wu)(wu)(wu),言太無(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)中,自然能生(sheng)真(zhen)圣,《太霄瑯書》曰:‘無(wu)(wu)(wu)(wu)形生(sheng)真(zhen)、真(zhen)從無(wu)(wu)(wu)(wu)中生(sheng)’也(ye)。惒者(zhe)(zhe),日月門戶之(zhi)(zhi)(zhi)(zhi)名,言天(tian)中日月會于惒門。觀(guan)者(zhe)(zhe),觀(guan)覺(jue)也(ye),是(shi)天(tian)中帝君之(zhi)(zhi)(zhi)(zhi)諱,主長(chang)夜之(zhi)(zhi)(zhi)(zhi)箓(lu)。音者(zhe)(zhe),八(ba)字(zi)之(zhi)(zhi)(zhi)(zhi)音也(ye)。初讀之(zhi)(zhi)(zhi)(zhi)下(xia)似(si)乎注得(de)頭頭是(shi)道,實際卻是(shi)牽強附(fu)會,望文生(sheng)義(yi)。用這種逐字(zi)作解(jie)的辦法,將(jiang)八(ba)字(zi)之(zhi)(zhi)(zhi)(zhi)解(jie)拼(pin)攏,根本不成(cheng)文義(yi)。
按,此(ci)(ci)八(ba)字出《諸(zhu)(zhu)天(tian)(tian)(tian)中(zhong)大(da)梵(fan)(fan)隱(yin)語無量音(yin)(yin)(yin)》。實(shi)際上是對(dui)(dui)光(guang)(guang)音(yin)(yin)(yin)天(tian)(tian)(tian)的(de)贊(zan)(zan)頌(song)(song)。阿(a)(a)(a)薈(hui)云者(zhe)(zhe)(zhe),應(ying)是“阿(a)(a)(a)會(hui)(hui)亙(gen)修(xiu)”的(de)略稱,或(huo)阿(a)(a)(a)婆會(hui)(hui)的(de)異(yi)譯。ABNASVARA在印度(du)原指(zhi)色界第(di)二禪(chan)天(tian)(tian)(tian)中(zhong)的(de)第(di)三(san)(san)(san)天(tian)(tian)(tian),中(zhong)譯異(yi)音(yin)(yin)(yin)很(hen)多,有(you)阿(a)(a)(a)婆會(hui)(hui)、阿(a)(a)(a)會(hui)(hui)亙(gen)修(xiu)、阿(a)(a)(a)婆羅等(deng)。《一(yi)切經音(yin)(yin)(yin)義(yi)(yi)》三(san)(san)(san)“阿(a)(a)(a)婆會(hui)(hui)天(tian)(tian)(tian),此(ci)(ci)云光(guang)(guang)音(yin)(yin)(yin)天(tian)(tian)(tian),亦云極光(guang)(guang)凈(jing)天(tian)(tian)(tian),即(ji)第(di)二禪(chan)第(di)三(san)(san)(san)天(tian)(tian)(tian)”。又(you)同書(shu)“阿(a)(a)(a)會(hui)(hui)亙(gen)修(xiu)天(tian)(tian)(tian),《長安品》作(zuo)(zuo)阿(a)(a)(a)婆亙(gen)修(xiu)天(tian)(tian)(tian),即(ji)光(guang)(guang)音(yin)(yin)(yin)天(tian)(tian)(tian)也”。阿(a)(a)(a)會(hui)(hui)亙(gen)修(xiu)、阿(a)(a)(a)婆會(hui)(hui)所(suo)指(zhi)為(wei)一(yi),阿(a)(a)(a)薈(hui)云者(zhe)(zhe)(zhe),不過(guo)是略稱,阿(a)(a)(a)薈(hui)與下(xia)句(ju)“觀(guan)(guan)音(yin)(yin)(yin)”,實(shi)際上又(you)是指(zhi)同一(yi)對(dui)(dui)象(xiang)。此(ci)(ci)觀(guan)(guan)音(yin)(yin)(yin)其實(shi)是光(guang)(guang)者(zhe)(zhe)(zhe)之訛(e),舊佛(fo)典(dian)中(zhong),光(guang)(guang)觀(guan)(guan)曾有(you)互訛(e),觀(guan)(guan)世音(yin)(yin)(yin)或(huo)作(zuo)(zuo)光(guang)(guang)世音(yin)(yin)(yin),此(ci)(ci)則(ze)光(guang)(guang)訛(e)作(zuo)(zuo)“觀(guan)(guan)”。“亶婁”,佛(fo)典(dian)中(zhong)習作(zuo)(zuo)擔(dan)羅,義(yi)(yi)為(wei)三(san)(san)(san),“亶婁”云者(zhe)(zhe)(zhe)指(zhi)其之“第(di)三(san)(san)(san)天(tian)(tian)(tian)”。上文(wen)阿(a)(a)(a)薈(hui),為(wei)第(di)二禪(chan)第(di)三(san)(san)(san)天(tian)(tian)(tian)的(de)音(yin)(yin)(yin)譯,下(xia)文(wen)觀(guan)(guan)(光(guang)(guang))音(yin)(yin)(yin),則(ze)為(wei)義(yi)(yi)譯。“無惒”一(yi)詞,如果(guo)依吳語念,無同“南無”之“無”(嘸(fu)),“無惒”即(ji)是摩訶(he),義(yi)(yi)為(wei)大(da)。因此(ci)(ci),上述八(ba)字是贊(zan)(zan)美第(di)三(san)(san)(san)阿(a)(a)(a)會(hui)(hui)亙(gen)修(xiu)天(tian)(tian)(tian)為(wei)偉(wei)大(da)的(de)光(guang)(guang)音(yin)(yin)(yin)天(tian)(tian)(tian)。光(guang)(guang)音(yin)(yin)(yin)天(tian)(tian)(tian),直譯應(ying)作(zuo)(zuo)極潔(jie)凈(jing)天(tian)(tian)(tian),所(suo)以此(ci)(ci)處亦即(ji)贊(zan)(zan)美阿(a)(a)(a)薈(hui)亙(gen)修(xiu)的(de)極端潔(jie)凈(jing)。本來(lai)相當(dang)簡單的(de)東西,被(bei)李少微注得復雜萬分,由于李注漸被(bei)后人接受,這部(bu)分經文(wen)的(de)性質也漸不清(qing)。事實(shi)上,所(suo)謂“大(da)梵(fan)(fan)隱(yin)語無量音(yin)(yin)(yin)”,不過(guo)是對(dui)(dui)諸(zhu)(zhu)天(tian)(tian)(tian)的(de)贊(zan)(zan)頌(song)(song)。從一(yi)面分析那八(ba)字可以看到,至少是其中(zhong)的(de)《元(yuan)始靈(ling)書(shu)中(zhong)篇》贊(zan)(zan)頌(song)(song)的(de)辭句(ju)是源自印度(du)的(de),但(dan)作(zuo)(zuo)了(le)改寫濃(nong)縮,看《吠陀》、《奧義(yi)(yi)書(shu)》,對(dui)(dui)諸(zhu)(zhu)天(tian)(tian)(tian)、大(da)梵(fan)(fan)的(de)贊(zan)(zan)頌(song)(song)往(wang)往(wang)一(yi)唱三(san)(san)(san)嘆(tan),文(wen)重義(yi)(yi)復,道(dao)教徒改成(cheng)四字句(ju),二句(ju)頌(song)(song)一(yi)天(tian)(tian)(tian),六十(shi)四句(ju)頌(song)(song)完三(san)(san)(san)十(shi)二天(tian)(tian)(tian),簡則(ze)簡矣,要尋(xun)對(dui)(dui)梵(fan)(fan)文(wen)中(zhong)的(de)原辭,恐(kong)怕是不可能了(le)。
在婆(po)羅門(men)教(jiao)(jiao)中(zhong),唱贊(zan)素來是(shi)(shi)宗(zong)教(jiao)(jiao)儀(yi)式(shi)中(zhong)的(de)(de)(de)重要因(yin)素,而對(dui)音韻的(de)(de)(de)崇拜又素來夾雜(za)其中(zhong),其淵源可(ke)以(yi)遠推至(zhi)《吠陀(tuo)》時代。四吠陀(tuo)中(zhong)《梨俱吠陀(tuo)》就是(shi)(shi)專為(wei)唱贊(zan)的(de)(de)(de)集子(zi)。婆(po)羅門(men)教(jiao)(jiao)則進一步發展了這種思想,所謂“唱贊(zan)聲高天,諸天位依立”。相較(jiao)而言,在道教(jiao)(jiao)初起時,宗(zong)教(jiao)(jiao)儀(yi)式(shi)既(ji)比較(jiao)簡單,唱贊(zan)一類內容(rong)也不(bu)發達。無論(lun)是(shi)(shi)太(tai)平(ping)道的(de)(de)(de)符(fu)水(shui)治病,還是(shi)(shi)五(wu)斗米道的(de)(de)(de)靖室思過、強調守道誡,唱贊(zan)有無難以(yi)斷(duan)定,但至(zhi)少不(bu)突出。稍后(hou)所出道書,如《抱(bao)樸子(zi)》諸書所記及上(shang)清派(pai)所述,大多以(yi)符(fu)、圖、咒、方(fang)(術)為(wei)主。絕沒(mei)有象《度(du)人經》這樣的(de)(de)(de)連篇累(lei)牘的(de)(de)(de)贊(zan)頌之(zhi)辭。
《度(du)人(ren)經(jing)》的(de)(de)(de)(de)(de)(de)“諸天(tian)隱韻”,表現(xian)了道(dao)教(jiao)史上的(de)(de)(de)(de)(de)(de)一(yi)大(da)變(bian)化,原來的(de)(de)(de)(de)(de)(de)符、圖、咒(zhou)、方旁邊(bian),出現(xian)了以贊頌為主(zhu)的(de)(de)(de)(de)(de)(de)道(dao)書(shu),而(er)相應地在(zai)宗(zong)教(jiao)活(huo)動中齋(zhai)醮科(ke)范更為完善、突出起來。因為唱頌本來是宗(zong)教(jiao)儀式(shi)的(de)(de)(de)(de)(de)(de)附屬部分,反過來以《度(du)人(ren)經(jing)》這樣大(da)量唱頌的(de)(de)(de)(de)(de)(de)經(jing)書(shu)為內容的(de)(de)(de)(de)(de)(de)宗(zong)教(jiao)儀式(shi),則只能是以祭(ji)禱為主(zhu)的(de)(de)(de)(de)(de)(de)齋(zhai)醮科(ke)儀。正如陸修靜所說的(de)(de)(de)(de)(de)(de)那樣,“夫齋(zhai)法(fa)之(zhi)大(da)者,莫先(xian)太上靈(ling)寶齋(zhai),靈(ling)寶之(zhi)文,是天(tian)地之(zhi)元根,神明之(zhi)戶牖,眾(zhong)經(jing)之(zhi)祖(zu)宗(zong),無(wu)量大(da)法(fa)橋(qiao)也。”當(dang)然,這并不(bu)妨礙道(dao)教(jiao)徒將傳統(tong)的(de)(de)(de)(de)(de)(de)符、圖、咒(zhou)、術與之(zhi)結(jie)合起來,試看一(yi)下《度(du)人(ren)經(jing)》便可明白的(de)(de)(de)(de)(de)(de)。而(er)這樣做的(de)(de)(de)(de)(de)(de)結(jie)果,使得道(dao)教(jiao)的(de)(de)(de)(de)(de)(de)齋(zhai)醮仍(reng)然呈現(xian)出自己的(de)(de)(de)(de)(de)(de)面(mian)貌,而(er)與印(yin)度(du)的(de)(de)(de)(de)(de)(de)某些儀式(shi)有所區(qu)別。
值得(de)注意的是,“諸天隱韻”本是一(yi)種唱(chang)贊(zan)。而且是有一(yi)定曲調(diao)的,經中云(yun):“百(bai)魔(mo)隱韻,離合自(zi)然。”唐成玄(xuan)英注:
此(ci)明天(tian)(tian)尊誦經,感(gan)得(de)三界群(qun)魔飛行空(kong)中(zhong),歌隱韻(yun)之音(yin),俱來朝會。隱韻(yun)者(zhe),明此(ci)靈(ling)章,皆是諸天(tian)(tian)上圣自(zi)然隱秘(mi)之音(yin),非世所知,謂(wei)(wei)之隱韻(yun)。屬(shu)對成文曰韻(yun),五聲相和為音(yin),合而(er)言(yan)之謂(wei)(wei)之隱韻(yun)。自(zi)然者(zhe),言(yan)此(ci)靈(ling)文皆諸天(tian)(tian)妙(miao)炁靈(ling)風鼓奏(zou)自(zi)成歌詠之音(yin),非關造作(zuo)而(er)成入,故云自(zi)然也。
成玄英此注可謂得其(qi)真諦。隱(yin)韻(yun)就其(qi)內容來說是對諸天的(de)(de)贊頌(song)(song),從形(xing)式看即為歌詠(yong)之音。由(you)此我(wo)們(men)可以理解(jie)所(suo)謂“天中(zhong)空洞”,“自然(ran)靈章(zhang)”,所(suo)謂“碧落(luo)空歌”,都(dou)指此經中(zhong)相當一(yi)部份(fen)內容是適合于詠(yong)唱的(de)(de),或(huo)原(yuan)來就是詠(yong)唱的(de)(de)。特別是那些(xie)指明“空洞謠歌之章(zhang)”的(de)(de)部分,包括我(wo)們(men)上(shang)面引的(de)(de)對諸天的(de)(de)贊頌(song)(song)之辭,實際上(shang)都(dou)是有一(yi)定曲調的(de)(de)唱辭。
肯定這一點極為重要。因為這種曲調,正是后來的所謂步虛聲的出處。
陳國(guo)符先生《道(dao)樂考略(lve)稿》述《步虛》,溯至(zhi)北(bei)魏寇謙(qian)之得(de)《云中音(yin)誦新(xin)科經戒(jie)》,音(yin)誦謂即(ji)華夏頌、步虛聲。同時又引東晉末(mo)葉《太(tai)極真人(ren)敷(fu)靈寶齋(zhai)戒(jie)威(wei)儀要(yao)訣》(下簡(jian)稱《要(yao)訣》)。據此,步虛聲的(de)出現(xian)當在東晉末(mo),至(zhi)遲在寇謙(qian)之“得(de)經”的(de)北(bei)魏神瑞二年即(ji)東晉安帝義(yi)熙十一年(415年)。現(xian)在細讀(du)《要(yao)訣》,知步虛為(wei)靈寶齋(zhai)法中的(de)內容。書中在述燒香(xiang)祝(zhu)愿十方后總(zong)結(jie)曰:
拜既竟,齋人(ren)(ren)以次左(zuo)行,旋(xuan)繞(rao)香爐三匝,畢(bi)。是時(shi)亦當口詠《步(bu)虛躡無披(pi)空洞(dong)章》。所以旋(xuan)燒(shao)香者,上法玄都無上玉洞(dong)之天大羅天上太上大道君(jun)所治七寶自然之臺(tai),無上諸真人(ren)(ren)持齋誦詠,旋(xuan)繞(rao)太上七寶之臺(tai)。今法之焉。
《步(bu)虛(xu)(xu)聲》在齋(zhai)醮中(zhong)運(yun)用(yong),是(shi)法諸真(zhen)人(ren)僥(jiao)玉(yu)京山七寶臺,其事跡的(de)本(ben)源即在《度(du)人(ren)經(jing)(jing)》中(zhong)。尤其可注意的(de),是(shi)《步(bu)虛(xu)(xu)》的(de)全稱為《步(bu)虛(xu)(xu)躡無披空(kong)(kong)洞(dong)(dong)章》。《洞(dong)(dong)章》數(shu)見《度(du)人(ren)經(jing)(jing)》其《元洞(dong)(dong)玉(yu)歷》:“上帝高真(zhen),泛景太霞,嘯詠《洞(dong)(dong)章》”。所謂(wei)《洞(dong)(dong)章》應即《靈寶本(ben)章》所述“天中(zhong)空(kong)(kong)洞(dong)(dong),自(zi)然(ran)靈章”,或稱“空(kong)(kong)洞(dong)(dong)謠歌(ge)之章”,都是(shi)指諸天上帝諸天魔王朝元時(shi)所唱。《步(bu)虛(xu)(xu)》又稱《空(kong)(kong)洞(dong)(dong)步(bu)虛(xu)(xu)章》,實(shi)際上即是(shi)《洞(dong)(dong)章》。
前(qian)面(mian)說(shuo)過,對(dui)諸(zhu)天(tian)的(de)贊頌是(shi)《諸(zhu)天(tian)中(zhong)大梵隱(yin)語無量音》的(de)構成(cheng)(cheng)部分,它的(de)來(lai)源(yuan)是(shi)對(dui)印度(du)(du)原有贊頌的(de)編譯(yi)或改寫。因此(ci),我們可以說(shuo),《洞章》的(de)來(lai)源(yuan),也與婆羅門(men)教有關(guan)(guan),至少是(shi)在(zai)其思想(xiang)影響下形成(cheng)(cheng)的(de)歌詠。其中(zhong),是(shi)否有直接來(lai)自印度(du)(du)的(de)曲調?看(kan)來(lai)是(shi)可能的(de)。陸修靜所撰集《太上洞玄靈(ling)寶授(shou)度(du)(du)儀》在(zai)誦《還戒頌》畢后:“師弟子繞壇梵詠”,又“梵詠出(chu)西北九(jiu)天(tian)門(men)”。此(ci)“梵詠”極有可能即與《度(du)(du)人(ren)經(jing)》的(de)《洞章》有關(guan)(guan)。
據上所述(shu),《步(bu)虛(xu)》源于《洞(dong)(dong)(dong)章》,且在靈寶齋法中(zhong)仍有(you)梵詠(yong)的(de)內容,步(bu)虛(xu)與梵詠(yong)的(de)聯結(jie)如何,就頗值得考(kao)慮。是(shi)一(yi)是(shi)二?曲同曲異?二者既與《洞(dong)(dong)(dong)章》有(you)關,而《洞(dong)(dong)(dong)章》至(zhi)少雜有(you)(甚至(zhi)本(ben)來(lai)就是(shi))印(yin)度成分,那么步(bu)虛(xu)與梵詠(yong)在音(yin)調上同源的(de)可能是(shi)極大的(de)。這(zhe)一(yi)點希望能引起進一(yi)步(bu)的(de)討(tao)論。
《靈(ling)寶度人經》成(cheng)書確切年代難明。《云笈七簽》卷六(liu)述靈(ling)寶經傳授世系,提及(ji)“巢甫隆(long)安元(yuan)(yuan)年傳道(dao)士任延慶(qing),徐靈(ling)期,遂行于世。”隆(long)安元(yuan)(yuan)年為公元(yuan)(yuan)397年。此(ci)為《度人經》面(mian)世的(de)下限,此(ci)年比寇謙之(zhi)自稱得《老君云中音誦新科(ke)誡經》的(de)415年早18年。現在知道(dao)步虛(xu)實源于《洞章(zhang)》,則《云中音誦》的(de)步虛(xu)聲與《度人經》及(ji)與之(zhi)配(pei)合的(de)《步虛(xu)經》有(you)何關(guan)系,便十分值得進一步探討了。
四、關(guan)于劫(jie)運和(he)開劫(jie)度人
《度人(ren)經(jing)》源自(zi)婆羅(luo)門教的另(ling)一個重要(yao)思想是稱劫數(shu)(shu)。或(huo)者說,是將劫數(shu)(shu)引入宇宙演化論。
在(zai)《度人經》中(zhong)“元始(shi)祖劫,化生諸天”,元始(shi)天尊是(shi)在(zai)最(zui)初一劫時即存(cun)在(zai)的(de)。“元始(shi)祖劫”以下(xia)的(de)宇宙演(yan)化,在(zai)《元洞玉歷》中(zhong)有概(gai)括而系(xi)統的(de)闡(chan)述:
龍(long)漢(han)延(yan)康,渺渺億(yi)劫。混沌之中,上無(wu)復(fu)色,下無(wu)復(fu)淵,風澤洞虛(xu),金剛乘天(tian)。天(tian)上天(tian)下,無(wu)幽無(wu)冥,無(wu)形無(wu)影,無(wu)極無(wu)窮(qiong)。溟涬大梵,寥(liao)郭(guo)無(wu)光,赤明(ming)開(kai)圖,運度自然。元始安(an)鎮,敷落(luo)五(wu)篇(pian)。赤書玉字,八威(wei)龍(long)文,保(bao)制劫運,使天(tian)長存。梵炁彌羅,萬(wan)范開(kai)張。元綱流(liu)演(yan),三十(shi)三天(tian)。輪轉無(wu)色,周回(hui)十(shi)方。旋斗(dou)歷箕,回(hui)度五(wu)常。
這是一(yi)幅完整的(de)以大梵之炁為(wei)本原的(de)宇(yu)宙演化圖景(jing)
經(jing)(jing)中出(chu)(chu)現(xian)(xian)的(de)劫(jie)(jie)名,計有(you)龍漢(han)、延康(kang)、赤明三(san)個,至于“億劫(jie)(jie)”云者(zhe),系(xi)指大(da)劫(jie)(jie)中所包(bao)“小劫(jie)(jie)”而言。三(san)劫(jie)(jie)順(shun)序,注者(zhe)說法不一,我(wo)們不來管他。照(zhao)字面上看,在(zai)龍漢(han)、延康(kang)二劫(jie)(jie)終了時,是(shi)一片(pian)混沌。無(wu)形無(wu)影虛無(wu)洞達而大(da)梵(fan)在(zai)其中,待到赤明之劫(jie)(jie),才(cai)又天(tian)開地辟(pi),大(da)梵(fan)之炁(qi)演為(wei)三(san)十二天(tian)。元始天(tian)尊開劫(jie)(jie)之后,用五篇真文(wen)保制劫(jie)(jie)運。這五篇“赤書玉字”的(de)“真文(wen)”,是(shi)靈寶一系(xi)原(yuan)有(you)的(de)經(jing)(jing)文(wen),現(xian)(xian)在(zai)將它(ta)的(de)出(chu)(chu)現(xian)(xian)與天(tian)地開辟(pi)聯系(xi)起來,大(da)大(da)抬高了五篇真文(wen)的(de)身價。
按劫數(shu)之說(shuo),源自印(yin)度,眾所共知(zhi)。《魏書(shu)·釋老志(zhi)》言(yan)道(dao)教(jiao)“又稱劫數(shu),頗類佛(fo)經”。《隋(sui)書(shu)·經籍志(zhi)》述關于(yu)元始天尊的記載時也認為“所以說(shuo)天地淪壞,劫數(shu)終盡,略(lve)與佛(fo)經同”。但就《度人(ren)經》來說(shuo),“劫運”的觀念與佛(fo)教(jiao)類似而不相(xiang)同,實(shi)際上來源于(yu)婆羅門教(jiao)。
“劫”的(de)觀(guan)(guan)念(nian)(nian),原(yuan)是(shi)(shi)婆羅門教(jiao)(jiao)所主(zhu)張(zhang),以后(hou)佛教(jiao)(jiao)也加吸收,但二者內涵略(lve)有差異,這兒不(bu)作詳述。只是(shi)(shi)指出一(yi)點,《度人經》的(de)劫運觀(guan)(guan)念(nian)(nian)是(shi)(shi)與其(qi)整(zheng)個宇宙演化觀(guan)(guan)念(nian)(nian)連在一(yi)起(qi)的(de),其(qi)來源在被(bei)佛教(jiao)(jiao)稱為外道的(de)“安荼論(lun)”。
安荼為(wei)梵文ANDA音譯,義為(wei)雞卵(luan)。《梨俱吠陀》中已將天地的(de)(de)起源系于(yu)“金卵(luan)”,以后《奧義書》加以發揮形成系統的(de)(de)宇宙起源論:
太(tai)始之時,唯“無(wu)”而(er)(er)已。而(er)(er)有(you)“有(you)”焉(yan)。而(er)(er)“有(you)”起焉(yan),化為(wei)(wei)卵。卵久靜處(chu)一(yi)年時,于是乎破,卵殼二(er)分,一(yi)為(wei)(wei)金(jin),二(er)為(wei)(wei)銀(yin)。
彼銀者為此土地,金者為天(tian),卵外(wai)膜為山(shan)岳,內膜為云(yun)霧(wu)。脈(mo)管為江河(he),液汁(zhi)為海(hai)。
據香(xiang)港(gang)饒宗(zong)頤先生考證,安(an)荼論在東漢(han)(han)傳入(ru)中國,東漢(han)(han)吳晉時渾天(tian)說(shuo)比擬“渾天(tian)如雞子”,徐(xu)整《三(san)五歷記》述(shu)盤古開天(tian)辟地神話,皆與安(an)荼論有關[[13]]我(wo)們這里(li)只談(tan)與道教有關的部分。
在安荼論的影響下(xia),徐整寫了《三(san)五(wu)歷(li)記(ji)》,推出一(yi)個開天辟地(di)的大神(shen)盤(pan)古(gu):“天地(di)混沌(dun)如雞(ji)子,盤(pan)古(gu)生其中,萬(wan)(wan)八千歲,天地(di)開辟,陽清為(wei)天,陽濁為(wei)地(di),盤(pan)古(gu)在其中,一(yi)日(ri)九變(bian),神(shen)于(yu)天,圣于(yu)地(di),天日(ri)高(gao)一(yi)丈,地(di)日(ri)厚一(yi)丈,盤(pan)古(gu)日(ri)長(chang)一(yi)丈,如此(ci)萬(wan)(wan)八千歲,天數極(ji)高(gao),地(di)數極(ji)深,盤(pan)古(gu)極(ji)長(chang),后乃有(you)三(san)皇。數起于(yu)一(yi),立于(yu)三(san),成于(yu)五(wu),盛于(yu)七,極(ji)于(yu)九,故(gu)天去地(di)九萬(wan)(wan)里(li)。”又說“未有(you)天地(di)之時,混沌(dun)如雞(ji)子,溟涬始牙,蒙鴻滋萌(meng),風在攝提(ti),元氣肇始”。
其后(hou)葛(ge)洪晚年(nian),采納(na)此段神話(hua),形成元始(shi)天王(wang)為道教始(shi)祖的神話(hua):
昔(xi)二儀未分,溟涬鴻蒙,未有成形,天(tian)(tian)地(di)日月未具,狀如雞子(zi),混沌(dun)玄黃,已有盤古真人,天(tian)(tian)地(di)之精,自號元(yuan)(yuan)始(shi)天(tian)(tian)王,游(you)乎其(qi)中,復經四(si)劫(jie),二儀始(shi)分,相去三萬六(liu)千里,崖石出血成水,水生(sheng)元(yuan)(yuan)蟲,元(yuan)(yuan)蟲生(sheng)濱(bin)牽(qian),濱(bin)牽(qian)生(sheng)剛(gang)須,剛(gang)須生(sheng)龍(long)。元(yuan)(yuan)始(shi)天(tian)(tian)王在天(tian)(tian)中心之上,名曰(yue)玉京山(shan),山(shan)中宮殿,并(bing)金玉飾之,常仰吸(xi)天(tian)(tian)氣(qi),俯飲地(di)泉(quan)。
比較上(shang)(shang)引《三五(wu)歷(li)記(ji)》、《枕中(zhong)書》文及《元洞(dong)玉歷(li)》所(suo)(suo)述,思想來源(yuan)于同(tong)一(yi)(yi)處,是可以肯定(ding)(ding)的(de),盡管《洞(dong)玉歷(li)》沒有(you)“雞子”一(yi)(yi)說。同(tong)時(shi)(shi),元始(shi)天(tian)(tian)王、盤古真人(ren)與《度(du)人(ren)經》中(zhong)元始(shi)天(tian)(tian)尊、大梵所(suo)(suo)指(zhi)為(wei)一(yi)(yi)非二(er)也可決定(ding)(ding)無(wu)疑。事實上(shang)(shang)所(suo)(suo)謂“外(wai)道安(an)荼論師”的(de)學(xue)說中(zhong)本來就有(you)天(tian)(tian)地(di)開(kai)辟中(zhong)生梵天(tian)(tian)的(de)一(yi)(yi)說:“本無(wu)日月(yue)星辰,虛空及地(di),唯有(you)大水。時(shi)(shi)大安(an)荼生如雞子,周匝金色,時(shi)(shi)熟(shu)(shu)破為(wei)二(er)段(duan),一(yi)(yi)段(duan)在(zai)上(shang)(shang)作天(tian)(tian),一(yi)(yi)段(duan)在(zai)下作地(di),彼二(er)中(zhong)間生梵天(tian)(tian),名一(yi)(yi)切(qie)眾(zhong)生祖公,作一(yi)(yi)切(qie)有(you)命無(wu)命物。”[[17]]梵天(tian)(tian)出自金胎(tai)(印(yin)(yin))亦載入《摩(mo)奴法典(dian)》,印(yin)(yin)人(ren)皆(jie)熟(shu)(shu)知。
與徐(xu)整《三五歷記》不同(tong)的(de)是(shi),葛(ge)洪引(yin)進了(le)(le)“劫(jie)”的(de)概念。《度(du)人(ren)(ren)經(jing)(jing)》言劫(jie)數目雖與葛(ge)洪不同(tong),但一脈(mo)相承之跡是(shi)清楚的(de),比(bi)起葛(ge)洪的(de)《枕(zhen)中(zhong)書(shu)》來,《度(du)人(ren)(ren)經(jing)(jing)》吸取婆羅門思想更(geng)為(wei)直接更(geng)為(wei)大膽。《枕(zhen)中(zhong)書(shu)》較多地保留了(le)(le)重視歷史傳統的(de)中(zhong)國(guo)文化的(de)特征(zheng),著重探(tan)討的(de)是(shi)道教的(de)“極妙之根”,以及由之派生(sheng)的(de)“嫡(di)系子(zi)孫”天(tian)、地、人(ren)(ren)三皇及八帝等等,而對(dui)天(tian)地開辟以后形(xing)成的(de)空(kong)間結構沒有涉及。《度(du)人(ren)(ren)經(jing)(jing)》則(ze)將大梵化生(sheng)三十(shi)二天(tian)等思想都綜合進來了(le)(le)、它所述的(de)“劫(jie)”數目與《枕(zhen)中(zhong)書(shu)》不同(tong),或者根據所聞作(zuo)了(le)(le)修正。
《度(du)(du)人經(jing)》的(de)基(ji)本思(si)想(xiang)是(shi)元始天尊開劫度(du)(du)人,其宗旨為“仙道貴生,無量度(du)(du)人”。上述宇宙論、劫數(shu)說(shuo)都(dou)是(shi)為這一基(ji)本思(si)想(xiang)作了必要(yao)的(de)理論鋪(pu)墊。道教是(shi)依照自(zi)己的(de)需要(yao)來(lai)吸取外來(lai)思(si)想(xiang)的(de)。至于(yu)開劫度(du)(du)人的(de)說(shuo)法本身,卻又(you)是(shi)來(lai)自(zi)婆羅門教,《慈恩(en)寺傳》三(san)曰:
印度梵(fan)(fan)書名(ming)為《記論》、其源無始(shi),莫(mo)知(zhi)作者。每于劫初,梵(fan)(fan)王先(xian)說,傳(chuan)授天人。以是梵(fan)(fan)王所說,故(gu)曰梵(fan)(fan)書。其言極廣、有百萬頌。
從上面(mian)引的(de)這(zhe)段話適見(jian)婆(po)羅(luo)門有(you)大梵開(kai)劫(“每于劫初”)說書(《聲明》)傳(chuan)授天(tian)人的(de)說法。《度人經(jing)》的(de)開(kai)劫度人之說當(dang)與(yu)此有(you)關。只是它所指之書,則是《五篇(pian)真文(wen)》之類原有(you)的(de)經(jing)書,當(dang)然(ran)也包括融合了(le)婆(po)婆(po)羅(luo)門思想的(de)靈寶諸經(jing)。
五、關于靈寶授受的傳說
《度人經》是站在道(dao)教立場上大量(liang)吸取婆(po)羅門(men)教的尊神、宇(yu)宙(zhou)論及贊(zan)頌、祭祀儀(yi)式(shi)的一個(ge)結果。以(yi)往人們將其外來成分(fen)說(shuo)成佛教,是弄錯了(le)。不過,婆(po)羅門(men)教的文獻(xian)、資料是怎么供(gong)道(dao)教取資的?尚(shang)值得認真探討。
《度人(ren)經》的(de)一部分內容(rong),原來是(shi)從梵文(wen)翻來的(de),《洞玄靈寶度人(ren)經大(da)梵隱語疏(shu)義》明說其“書(shu)是(shi)梵書(shu),音是(shi)梵音。”由此,我們(men)推(tui)測,當(dang)時(shi)的(de)造經者(zhe),得到過梵文(wen)的(de)婆(po)羅門(men)經典(dian),而決不會(hui)是(shi)從漢(han)譯佛典(dian)中東竊西抄一點婆(po)羅門(men)思想拼湊而成。
婆(po)羅(luo)門教(jiao)最早(zao)傳(chuan)入中(zhong)(zhong)國(guo)是什么(me)時候?殊難斷定。由于(yu)它(ta)沒(mei)有象(xiang)佛教(jiao)這樣(yang)在中(zhong)(zhong)國(guo)扎下根來,甚至沒(mei)有以獨立的(de)形式(例如象(xiang)摩尼教(jiao)、襖(ao)教(jiao)那樣(yang))在中(zhong)(zhong)國(guo)出現(xian),更(geng)難索考。不過(guo),婆(po)羅(luo)門僧人和婆(po)羅(luo)門經典于(yu)東漢末(mo)年已進入中(zhong)(zhong)國(guo)則(ze)是可以肯(ken)定的(de)。《歷(li)代三寶記》所記竺(zhu)法(fa)護(hu)事尤可注意:“月支(zhi)國(guo)沙門縣(xian)摩羅(luo)剎,晉言法(fa)護(hu)、本(ben)姓支(zhi),歷(li)游(you)西(xi)域,解(jie)三十(shi)六國(guo)語(yu)及(ji)書,從(cong)天(tian)竺(zhu)國(guo)大攜梵本(ben)婆(po)羅(luo)門經,來達玉門,固居敦煌,遂稱竺(zhu)氏,后(hou)到洛陽(yang)及(ji)江(jiang)左。”
法護晉(jin)時來華,在此(ci)之(zhi)前(qian)是否有(you)過(guo)“梵本(ben)婆羅(luo)門經”進入中(zhong)國?恐(kong)怕不能排除這種可(ke)能。關(guan)于(yu)靈寶(bao)經傳(chuan)授(shou)的(de)若干傳(chuan)說,就有(you)一些蛛絲馬跡。諸道書述(shu)《靈寶(bao)經》的(de)授(shou)受都有(you)一段漫長的(de)神話,都說由徐(xu)來勤等傳(chuan)給吳(wu)葛玄(xuan)。《云笈(ji)七簽》卷三(san)(san)引《靈寶(bao)略(lve)記》曰:“葛玄(xuan)在天臺山學(xue)道”,威通太(tai)上(shang),遣三(san)(san)圣真(zhen)人(ren)下降,以(yi)《靈寶(bao)經》授(shou)之(zhi)。其(qi)第(di)一真(zhen)人(ren)自稱太(tai)上(shang)玄(xuan)一第(di)一真(zhen)人(ren)郁羅(luo)翹,其(qi)第(di)二(er)真(zhen)人(ren)自稱太(tai)上(shang)玄(xuan)一第(di)二(er)真(zhen)人(ren)光妙音,其(qi)第(di)三(san)(san)真(zhen)人(ren)自稱太(tai)上(shang)玄(xuan)一第(di)三(san)(san)真(zhen)人(ren)真(zhen)定光。三(san)(san)真(zhen)未降之(zhi)前(qian),又命太(tai)極真(zhen)人(ren)徐(xu)來勤為孝先作三(san)(san)洞法師”。
這(zhe)兒(er)傳經(jing)三(san)人(ren)的(de)名(ming)字值(zhi)(zhi)得(de)推敲。徐來勤以外(wai),三(san)真人(ren)竟有光妙音、真定光二(er)人(ren)名(ming)列三(san)十二(er)天帝中,而郁羅(luo)翹一名(ming)又很容(rong)易使人(ren)聯想起“郁羅(luo)蕭臺”。這(zhe)種(zhong)情形傳遞(di)了什么(me)信息(xi),很值(zhi)(zhi)得(de)玩味。傳經(jing)之人(ren)為什么(me)要特別取一個梵(fan)名(ming)?或者(zhe)原是(shi)天竺婆羅(luo)門?是(shi)不是(shi)《度人(ren)經(jing)》中的(de)若(ruo)干資料如“大梵(fan)隱語”之類葛玄已經(jing)獲得(de)過?葛巢甫據之再創新靈(ling)寶經(jing),所以新靈(ling)寶經(jing)也徑托于葛玄名(ming)下?如此等等,都是(shi)道教(jiao)史和中外(wai)文化交流史上(shang)的(de)謎。
如果說(shuo),對于(yu)傳經(jing)的(de)神話所(suo)反映的(de)信息,我們還(huan)只(zhi)能限于(yu)猜測其含義(yi),那么葛玄自(zi)己(ji)的(de)著作中透出的(de)信息則更為確鑿一點。其《道德(de)經(jing)序》云:“老子體(ti)自(zi)然(ran)而(er)然(ran),生乎(hu)(hu)太無(wu)之先,起乎(hu)(hu)無(wu)因,經(jing)歷天(tian)地終始(shi),不可稱載。終乎(hu)(hu)無(wu)終,窮乎(hu)(hu)無(wu)窮,極乎(hu)(hu)無(wu)極,故無(wu)極也。與大道而(er)淪化,為天(tian)地而(er)立根,布炁于(yu)十方(fang),抱道德(de)之至諄,浩浩蕩(dang)蕩(dang),不可名也。“
這兒有幾句話特別發人深省,“天地終始”不就是一(yi)(yi)劫(jie)嗎(ma)?經(jing)(jing)歷天地終始不可稱載,無(wu)(wu)非是指歷劫(jie)無(wu)(wu)數;《序(xu)》下文(wen)又(you)言,“老子(zi)之號,始于(yu)無(wu)(wu)數之劫(jie),其竅竅冥冥眇邈久(jiu)遠(yuan)矣”,即是此意。《度人經(jing)(jing)》“渺(miao)渺(miao)億劫(jie)”亦(yi)正與此同。可以說葛玄是第一(yi)(yi)個(ge)稱“劫(jie)數”的(de)道教(jiao)徒。“布炁十方(fang)”,“闡教(jiao)八方(fang)諸天”二句也很突出,上面說過(guo)“八方(fang)諸天”的(de)說法不根于(yu)中土而源于(yu)天竺婆(po)羅(luo)門,“十方(fang)”亦(yi)同。那么葛玄接觸婆(po)羅(luo)門思想并有所采拮(jie)是無(wu)(wu)疑的(de)了。
上述種(zhong)(zhong)種(zhong)(zhong)跡象,都(dou)透露出從葛(ge)玄開始(shi),就受到過(guo)婆(po)羅門(men)教(jiao)思(si)想的(de)影響,也有可能獲得(de)過(guo)婆(po)羅門(men)教(jiao)的(de)文獻(xian)。但葛(ge)玄、葛(ge)洪著作中除劫、盤古(梵(fan)(fan))等之外(wai),基本(ben)(ben)上沒有梵(fan)(fan)音,《度人經》(尤其是(shi)《元(yuan)始(shi)靈(ling)書中篇》)保留梵(fan)(fan)音更多(duo),得(de)到過(guo)直接梵(fan)(fan)本(ben)(ben)的(de)婆(po)羅門(men)經可能性更大(da)。就印度的(de)情況而言,公(gong)元(yuan)四(si)(si)(si)、五世紀是(shi)婆(po)羅門(men)一(yi)度戰勝佛(fo)教(jiao)而取得(de)統治地位的(de)黃(huang)金時期,葛(ge)洪晚年至(zhi)葛(ge)巢甫造(zao)構靈(ling)寶(bao),正是(shi)四(si)(si)(si)世紀中至(zhi)四(si)(si)(si)世紀末的(de)事,其間有什么聯系(xi)?也值得(de)玩味(wei)。
在(zai)中(zhong)外(wai)文化交流史(shi)上(shang),婆羅門(men)教(jiao)對中(zhong)國(guo)的(de)(de)(de)(de)影響是一個饒有趣味的(de)(de)(de)(de)題(ti)目。由于佛教(jiao)勢(shi)力的(de)(de)(de)(de)強(qiang)大,被(bei)佛教(jiao)視作(zuo)外(wai)道(dao)的(de)(de)(de)(de)婆羅門(men)教(jiao)沒有在(zai)中(zhong)國(guo)得到獨立的(de)(de)(de)(de)發展。以(yi)往(wang)考察其在(zai)中(zhong)國(guo)的(de)(de)(de)(de)影響的(de)(de)(de)(de),都(dou)著重通過佛教(jiao)典籍的(de)(de)(de)(de)間接的(de)(de)(de)(de)一面,現在(zai)尋得的(de)(de)(de)(de)婆羅門(men)教(jiao)的(de)(de)(de)(de)直(zhi)接文物,基本上(shang)都(dou)是唐(tang)和(he)唐(tang)代以(yi)后的(de)(de)(de)(de),考察《度(du)人經(jing)》與(yu)它的(de)(de)(de)(de)關系則可(ke)看到在(zai)東(dong)晉及更(geng)早的(de)(de)(de)(de)年(nian)代,婆羅門(men)教(jiao)思想在(zai)中(zhong)國(guo)的(de)(de)(de)(de)傳(chuan)播和(he)影響,而且很可(ke)能由此追(zhui)尋下去,更(geng)多地(di)看到它在(zai)中(zhong)國(guo)的(de)(de)(de)(de)直(zhi)接傳(chuan)播和(he)結果。
七代(dai)祖:葛艾,漢(han)下邳僮侯。
祖父(fu):葛矩,漢(han)安平太守,黃門(men)郎。
從祖:葛彌,漢(han)豫(yu)章第(di)五郡太守(shou)。
父親:葛焉,字德(de)儒,東吳州(zhou)主(zhu)簿,山陰令,散騎常侍,大尚書。
侄孫:葛洪,字稚(zhi)川(chuan),自號抱(bao)樸子,關內侯(hou)。東晉道教(jiao)學者(zhe)、著名(ming)煉(lian)丹家、醫藥(yao)學家。后(hou)隱(yin)居羅(luo)浮山煉(lian)丹。著有《肘后(hou)方》等(deng)。
葛(ge)(ge)仙(xian)(xian)山(shan)(shan)(shan)是著(zhu)名(ming)的道(dao)(dao)教名(ming)山(shan)(shan)(shan),位于上饒市鉛山(shan)(shan)(shan)縣(xian)中(zhong)部,系(xi)武(wu)夷(yi)山(shan)(shan)(shan)的支脈(mo),為(wei)國家級(ji)風景(jing)名(ming)勝區;站(zhan)在(zai)主峰眺(tiao)望四周,近觀九(jiu)條支脈(mo)如(ru)九(jiu)條蒼龍(long)(long),盤(pan)旋騰(teng)躍,氣勢雄偉,人(ren)(ren)稱(cheng)“九(jiu)龍(long)(long)竄(cuan)頂”。葛(ge)(ge)仙(xian)(xian)山(shan)(shan)(shan)自然景(jing)觀和(he)人(ren)(ren)文景(jing)觀極為(wei)豐富(fu)。奇(qi)峰、異石(shi)(shi)、云海、松(song)濤,與(yu)黃山(shan)(shan)(shan)媲美;試劍石(shi)(shi)、道(dao)(dao)人(ren)(ren)石(shi)(shi)、龍(long)(long)舌(she)池、七星井、仙(xian)(xian)人(ren)(ren)足印蔚為(wei)奇(qi)觀。該山(shan)(shan)(shan)相傳(chuan)因東漢葛(ge)(ge)玄在(zai)此山(shan)(shan)(shan)修道(dao)(dao)成仙(xian)(xian)而得名(ming)。
葛玄墓(mu)(mu)在(zai)縣(xian)治(zhi)西南一(yi)里許(xu)(xu)。墓(mu)(mu)前有(you)葛仙(xian)庵。正統(tong)九年,道會朱榮先重修。晉護軍長史許(xu)(xu)穆墓(mu)(mu),在(zai)縣(xian)治(zhi)西一(yi)里許(xu)(xu)。葛府(fu)君墓(mu)(mu)。在(zai)縣(xian)治(zhi)西七(qi)里,有(you)碑及石(shi)門,今(jin)俱廢。 葛洪墓(mu)(mu)在(zai)縣(xian)治(zhi)西一(yi)里許(xu)(xu)。即葛玄之孫。
這里記載(zai)了(le)葛(ge)洪墓(mu)的(de)準確(que)方位地點,而(er)且也沒有說它失考不見,則明代(dai)葛(ge)洪墓(mu)仍然存(cun)在。