《列(lie)仙(xian)傳(chuan)(chuan)·朱璜(huang)》:“朱璜(huang)者(zhe),廣陵人(ren)(ren)也(ye),少病(bing)毒瘕,就睢山(shan)上道(dao)(dao)士(shi)(黃(huang)(huang)(huang)(huang)(huang))阮丘(qiu)(qiu)丘(qiu)(qiu)與(yu)璜(huang)七(qi)物藥,日(ri)服九(jiu)丸。百(bai)日(ri),病(bing)下(xia)如肝脾(pi)者(zhe)數(shu)斗與(yu)《老君(jun)黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)經》,令日(ri)讀(du)三(san)過,通(tong)之,能思其意(yi),如此(ci)(ci)(ci),至武(wu)(wu)帝(di)末故在(zai)焉。”又《歷世真(zhen)仙(xian)體(ti)道(dao)(dao)通(tong)鑒》卷九(jiu)《黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)真(zhen)人(ren)(ren)傳(chuan)(chuan)》云:黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)真(zhen)人(ren)(ren)王探(tan)(tan),字養伯,太(tai)原人(ren)(ren)也(ye),常以朝元煉(lian)藏,吐故納新(xin)為(wei)務(wu)仙(xian)人(ren)(ren)趙先生(sheng)遂授(shou)以黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)內修之訣(jue)及澤瀉丸方。依按累月,頓(dun)覺神異,年九(jiu)十(shi)一歲,以漢(han)(han)武(wu)(wu)帝(di)元朔(shuo)六(liu)年戊午正月,西靈(ling)(ling)(ling)金母(mu)遣仙(xian)官(guan)下(xia)迎授(shou)書為(wei)太(tai)極真(zhen)人(ren)(ren)。漢(han)(han)武(wu)(wu)帝(di)好神仙(xian),故皆托(tuo)之於(wu)武(wu)(wu)帝(di)之世。如拂去其飄忽無據(ju)的仙(xian)氣(qi)。聯系東漢(han)(han)以還黃(huang)(huang)(huang)(huang)(huang)老道(dao)(dao)的迅速(su)傳(chuan)(chuan)播,以及東漢(han)(han)延熹八年(公元165)邊韶奉桓(huan)帝(di)之命(ming)作《老子銘》已(yi)有(you)“出入丹廬,上下(xia)黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)”等語之史(shi)實。可見當時丹廬、黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)、道(dao)(dao)教(jiao)(jiao)、老子早已(yi)緊密聯系在(zai)一起。緣此(ci)(ci)(ci)而(er)來體(ti)味(wei)“黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)內修訣(jue)”、“《老君(jun)黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)經》”之名稱,似乎不應該感到(dao)不可思議。降及漢(han)(han)末曹魏,張魯(lu)統(tong)治漢(han)(han)中(zhong)數(shu)十(shi)年,大行五斗米道(dao)(dao)。張亡后,諸祭酒(jiu)不能統(tong)一於(wu)一人(ren)(ren)領導(dao),遂有(you)人(ren)(ren)申飭戒令,此(ci)(ci)(ci)即今見《道(dao)(dao)藏》所(suo)(suo)收《正一法(fa)文天師(shi)教(jiao)(jiao)戒科經》中(zhong)的《大道(dao)(dao)家(jia)教(jiao)(jiao)令》,該教(jiao)(jiao)令作於(wu)公元255年,令有(you)“何以《想爾》《妙(miao)真(zhen)》,三(san)靈(ling)(ling)(ling)七(qi)言”、“《妙(miao)真(zhen)》自(zi)我所(suo)(suo)作,《黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)》三(san)靈(ling)(ling)(ling)七(qi)言,皆訓喻本經,為(wei)《道(dao)(dao)德(de)》之光華”諸語,此(ci)(ci)(ci)已(yi)足探(tan)(tan)知由“黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)內修訣(jue)”到(dao)《黃(huang)(huang)(huang)(huang)(huang)庭(ting)(ting)(ting)(ting)經》的發展歷程(cheng)。
由《大道(dao)家教令》所述可以確(que)信(xin),公(gong)元255年(nian),《外景經》已定型(xing),并已作(zuo)為(wei)(wei)(wei)天(tian)(tian)師(shi)道(dao)內部的(de)(de)教科(ke)書。而(er)該年(nian),被奉為(wei)(wei)(wei)上(shang)(shang)清(qing)(qing)第一代(dai)太師(shi)的(de)(de)魏夫(fu)(fu)(fu)人(ren)已3歲。夫(fu)(fu)(fu)人(ren)后為(wei)(wei)(wei)天(tian)(tian)師(shi)道(dao)祭酒,在(zai)上(shang)(shang)清(qing)(qing)派中(zhong)的(de)(de)地(di)位至關重(zhong)要。許多(duo)文獻的(de)(de)記載(zai)都從不同(tong)角度(du)透(tou)露(lu)出夫(fu)(fu)(fu)人(ren)曾為(wei)(wei)(wei)《黃庭(ting)》作(zuo)過(guo)注疏之類的(de)(de)傳,故知(zhi)《內景經》應是(shi)魏夫(fu)(fu)(fu)人(ren)所作(zuo)或經其(qi)加工潤飾(shi)而(er)流傳下來(lai)的(de)(de)。
綜述
《黃(huang)庭經(jing)》有(you)(you)諸多名家臨(lin)本傳(chuan)世,如智永、歐陽詢、虞世南、褚遂良(liang)、趙孟(meng)頫等,他們均從中探究王(wang)書的(de)(de)路數,得(de)(de)到美的(de)(de)啟(qi)示。然(ran)而(er)也有(you)(you)人認為(wei)(wei)小楷《黃(huang)庭經(jing)》筆法(fa)不(bu)類王(wang)羲(xi)之(zhi)(zhi)(zhi),因(yin)此亦有(you)(you)真偽之(zhi)(zhi)(zhi)辨。《黃(huang)庭經(jing)》引,王(wang)羲(xi)之(zhi)(zhi)(zhi)書,小楷,一百行。原(yuan)本為(wei)(wei)黃(huang)素絹本,在宋代曾摹刻上石,有(you)(you)拓(tuo)本流傳(chuan)。此帖其法(fa)極嚴,其氣亦逸,有(you)(you)秀美開朗(lang)之(zhi)(zhi)(zhi)意態。關于黃(huang)庭經(jing),有(you)(you)一段傳(chuan)說:山陰有(you)(you)一道(dao)士,欲(yu)得(de)(de)王(wang)羲(xi)之(zhi)(zhi)(zhi)書法(fa),因(yin)知其愛鵝(e)(e)成(cheng)癖(pi),所以特地(di)準備了一籠(long)又肥又大(da)的(de)(de)白鵝(e)(e),作(zuo)為(wei)(wei)寫(xie)經(jing)的(de)(de)報酬。王(wang)羲(xi)之(zhi)(zhi)(zhi)見(jian)鵝(e)(e)欣然(ran)為(wei)(wei)道(dao)士寫(xie)了半天的(de)(de)經(jing)文,高(gao)興地(di)“籠(long)鵝(e)(e)而(er)歸(gui)”。原(yuan)文載于南朝《論書表》,文中敘說王(wang)羲(xi)之(zhi)(zhi)(zhi)所書為(wei)(wei)《道(dao)》、《德(de)》之(zhi)(zhi)(zhi)經(jing),后因(yin)傳(chuan)之(zhi)(zhi)(zhi)再三,就(jiu)變成(cheng)了《黃(huang)庭經(jing)》, 因(yin)此,又俗稱《換鵝(e)(e)帖》,無款,末署(shu)“永和十(shi)二年(356)五月(yue)”,現今留傳(chuan)的(de)(de)只是后世的(de)(de)摹刻本了。
內容
《黃(huang)(huang)庭(ting)經》是道教上清派(pai)的重要經典,也被內(nei)丹家奉為內(nei)丹修煉(lian)的主要經典,屬于(yu)洞玄部。現傳《黃(huang)(huang)庭(ting)經》有(you)《黃(huang)(huang)庭(ting)外景(jing)玉(yu)經》、《黃(huang)(huang)庭(ting)內(nei)景(jing)玉(yu)經》、《黃(huang)(huang)庭(ting)中景(jing)玉(yu)經》三(san)種,因(yin)中經出現較晚,可(ke)以(yi)暫(zan)置不論。書(shu)中認為人體(ti)各處都(dou)有(you)神仙,首次提出了三(san)丹田的理論。介(jie)紹了許多(duo)存思(si)觀想的方(fang)法(fa)。關于(yu)內(nei)外經的作(zuo)者、成書(shu)年代及(ji)其相互關系,向(xiang)來有(you)多(duo)種說法(fa)。
《黃庭(ting)經(jing)》是中國道(dao)教重要的(de)(de)經(jing)典,它(ta)包(bao)括《黃庭(ting)外景經(jing)》和(he)《黃庭(ting)內景經(jing)》,統稱《黃庭(ting)經(jing)》。傳說是西晉王(wang)朝(公元265-317年)時天師道(dao)著(zhu)名的(de)(de)女道(dao)士魏(wei)華(hua)存創作(zuo)的(de)(de)。據考證應是男仙所著(zhu)。其(qi)在(zai)中醫理論的(de)(de)基(ji)礎(chu)上結合解(jie)(jie)剖學(xue)以言養(yang)生,是醫學(xue)史(shi)上不(bu)可多得的(de)(de)寶貴財(cai)產。但(dan)因其(qi)行文隱晦,多設喻,所以當時只(zhi)在(zai)上層士人中流傳。對(dui)后來的(de)(de)醫藥學(xue),解(jie)(jie)剖學(xue),養(yang)生學(xue)有(you)巨大的(de)(de)影響(xiang)與發展推(tui)動(dong)。
《黃庭經》其內容(rong)可以概括為:
(1)重點論述的問題(ti)有: 強調吐納行氣;勤于咽津滓海 時(shi)時(shi)保精、固精; 永(yong)持恬淡(dan)無欲(yu);鞏固守一之(zhi)法。
(2)論(lun)述長(chang)生(sheng)(sheng)(sheng)久視之道,分別論(lun)述人(ren)(ren)體各(ge)主要器管的大略及其主要生(sheng)(sheng)(sheng)理作(zuo)用。為了修煉(lian)得(de)法(fa),又把人(ren)(ren)體分為上中(zhong)下三部(bu),每(mei)部(bu)有八景神鎮守,合(he)稱二十四真(zhen)神;人(ren)(ren)如果能調養真(zhen)氣(qi),就(jiu)能消除(chu)疾病,長(chang)生(sheng)(sheng)(sheng)不老。
(3)闡(chan)述黃(huang)庭三宮及三丹田(tian)與養生(sheng)的密切(qie)關系。
(4)存思黃(huang)庭,煉(lian)養(yang)丹田,積(ji)精累氣為宗(zong)旨,執行不殆為要訣。
歷史
今(jin)人王明先生在(zai)(zai)《黃(huang)帝(di)經考》中曾作詳細(xi)考證(zheng),認為魏(wei)晉之際,民間已有私(si)藏七言韻語體《黃(huang)庭(ting)》草(cao)本。大約(yue)(yue)在(zai)(zai)晉武帝(di)太(tai)康九年(288年),女道士魏(wei)華存(cun)得到這個《黃(huang)庭(ting)》草(cao)本并加以(yi)注述;或有道士口授,華存(cun)筆錄而寫成(cheng)定(ding)本《黃(huang)帝(di)內(nei)(nei)景經》。晉成(cheng)帝(di)咸和九年(334年),魏(wei)華存(cun)去(qu)世(shi),《黃(huang)庭(ting)外景經》約(yue)(yue)在(zai)(zai)這前(qian)后(hou)問(wen)世(shi),它(ta)是在(zai)(zai)《內(nei)(nei)經》的(de)(de)基礎上撰寫而成(cheng)的(de)(de),作者不祥。這是主張《內(nei)(nei)經》在(zai)(zai)《外經》之前(qian)出(chu)現。歷史上也有人認為《內(nei)(nei)經》在(zai)(zai)《外經》之后(hou)出(chu)現的(de)(de),如歐陽修等。
兩者的關系
《內經(jing)》與(yu)《外經(jing)》旨意相通,這點(dian)是無(wu)疑問的(de)。歷來校注本經(jing)的(de)較(jiao)多,今(jin)所(suo)見最早注本為唐玄宗時隱士白履忠(號(hao)梁丘子)注的(de),收(shou)入(ru)《云笈七簽》和《修(xiu)真十書》,另(ling)有胡?、歐(ou)陽(yang)修(xiu)、劉處玄、蔣慎(shen)修(xiu)等都(dou)注過(guo)《黃(huang)庭經(jing)》,而清(qing)人(ren)董德(de)寧《黃(huang)庭經(jing)發(fa)微》較(jiao)曉暢易(yi)懂,陳攖(ying)寧《黃(huang)庭經(jing)講義》分類(lei)詮釋(shi),解(jie)難釋(shi)晦。
據《云(yun)笈(ji)七簽(qian)》本(ben),《內(nei)(nei)景經》共36章,每章以句(ju)首(shou)二字(zi)作(zuo)為(wei)(wei)標題,正文計(ji)416句(ju),2912字(zi);《外(wai)景經》分上(shang)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)下(xia)三(san)部,計(ji)98句(ju),686字(zi)。別(bie)本(ben)與(yu)此大(da)略相(xiang)同。經名(ming)“黃(huang)庭(ting)”一辭的(de)含(han)義(yi),有不同的(de)解釋。《正統道(dao)藏(zang)》染丘(qiu)子注序:“黃(huang)者(zhe),中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)央(yang)之(zhi)色(se)也;庭(ting)者(zhe),四(si)方之(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)也。外(wai)指事(shi),即(ji)天中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)地中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)人中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong);內(nei)(nei)指事(shi),即(ji)腦(nao)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)(xin)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)脾(pi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong),故曰‘黃(huang)庭(ting)’。內(nei)(nei)者(zhe),心(xin)(xin)也;景者(zhe),象(xiang)也。外(wai)象(xiang)諭(yu),即(ji)日月星辰云(yun)霞之(zhi)象(xiang);內(nei)(nei)象(xiang)諭(yu),即(ji)血肉筋骨臟腑之(zhi)象(xiang)也。心(xin)(xin)居身內(nei)(nei),存觀一體之(zhi)象(xiang)色(se),故曰內(nei)(nei)景也。”王明《黃(huang)庭(ting)經考·釋題》說:“按黃(huang)庭(ting)三(san)宮(gong)(gong),上(shang)宮(gong)(gong)腦(nao)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong),中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)宮(gong)(gong)心(xin)(xin)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong),下(xia)宮(gong)(gong)脾(pi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong),黃(huang)為(wei)(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)央(yang)之(zhi)色(se),庭(ting)為(wei)(wei)四(si)方之(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong),并(bing)具中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)義(yi)。內(nei)(nei)景者(zhe),含(han)氣養精,內(nei)(nei)視神象(xiang):似(si)義(yi)取雙關。”
今人陳攖寧認為庭(ting)(ting)乃階(jie)前空地,故黃(huang)庭(ting)(ting)表示中空的意思,對(dui)人體(ti)而言就是(shi)臍內空處。總而言之,“黃(huang)”是(shi)中央(yang)之色(se)(根據五行說:東方甲乙木(mu),南方丙丁火(huo),中央(yang)戊(wu)己土(tu),西方庚辛(xin)金,北方壬癸水。土(tu)色(se)為黃(huang),故黃(huang)為中央(yang)之色(se)),“庭(ting)(ting)”指四方之中,或指階(jie)前空地,“黃(huang)庭(ting)(ting)”即喻指道家內修功夫的中空現(xian)象。
《內景經》
《內(nei)景(jing)(jing)經》又名《太上琴心(xin)文》、《東華(hua)玉篇》、《大帝金(jin)書(shu)》。歷代稱(cheng)它是魏晉間道(dao)士養(yang)生之(zhi)(zhi)書(shu),其(qi)實它遠在一般藥物養(yang)身(shen)、術數延命之(zhi)(zhi)類(lei)書(shu)之(zhi)(zhi)上,而是一部繼承漢代“五臟(zang)神(shen)”之(zhi)(zhi)說,以(yi)身(shen)體(ti)臟(zang)腑各有所主的(de)(de)理論為(wei)基(ji)礎(chu),結合(he)道(dao)教人身(shen)百脈關(guan)竅各有司(si)神(shen)之(zhi)(zhi)說,以(yi)七言(yan)韻文的(de)(de)形(xing)式(shi),注重以(yi)“存(cun)思(si)”為(wei)主的(de)(de)修煉要訣(jue)。因(yin)它是早期上清(qing)(qing)派崇(chong)奉的(de)(de)經典,故又稱(cheng)《上清(qing)(qing)黃庭(ting)內(nei)景(jing)(jing)玉經》。
《內景經》包含(han)著一些醫學理(li)論(lun)(lun),分別論(lun)(lun)述了人(ren)體(ti)各(ge)主(zhu)要器官的大致(zhi)情狀以(yi)及(ji)(ji)主(zhu)要生(sheng)理(li)功(gong)能(neng),其(qi)中有(you)十四章著重闡述了人(ren)體(ti)五(wu)臟及(ji)(ji)膽(dan)腑的生(sheng)理(li)作用。經中認為(wei)心是臟腑之(zhi)(zhi)(zhi)(zhi)王,能(neng)知寒熱、和營衛(wei)、通血(xue)脈、調陰陽;心開(kai)竊于口舌,能(neng)吐納五(wu)臟之(zhi)(zhi)(zhi)(zhi)氣(qi),識別五(wu)行之(zhi)(zhi)(zhi)(zhi)味(wei)。所以(yi)人(ren)能(neng)心安,就可以(yi)體(ti)和無病身不(bu)枯(ku)。肝(gan)主(zhu)謀慮,藏血(xue)、魂(hun)魄之(zhi)(zhi)(zhi)(zhi)居。
內容
經中(zhong)認(ren)為(wei)(wei)(wei)肝開(kai)竅(qiao)于(yu)目(mu)(mu)(mu),如日月之(zhi)明(ming),五行之(zhi)關鏡。肝氣(qi)上與(yu)三焦氣(qi)合(he),下(xia)為(wei)(wei)(wei)口(kou)中(zhong)津液,津液過玄膺、明(ming)堂入丹田,真氣(qi)流布,百骸(hai)受潤,則(ze)無疾病。脾(pi)為(wei)(wei)(wei)倉廩之(zhi)本(ben),納谷物生味道,化糟粕。它認(ren)為(wei)(wei)(wei)脾(pi)居中(zhong)央,橫在(zai)胃上,外應臉色;脾(pi)胃相(xiang)合(he)供應營養(yang),那(nei)么(me)血脈(mo)(mo)通暢,筋骨強(qiang)健、肌膚豐潤、營養(yang)全軀,就(jiu)能延年益壽。故它重視脾(pi)的(de)功(gong)能,稱脾(pi)為(wei)(wei)(wei)下(xia)黃庭(ting)宮(gong)、人(ren)(ren)體的(de)根(gen)本(ben)、五臟(zang)的(de)要樞。肺(fei)為(wei)(wei)(wei)氣(qi)之(zhi)本(ben),開(kai)竅(qiao)于(yu)鼻,布氣(qi)于(yu)七竅(qiao),主(zhu)耳目(mu)(mu)(mu)聰明(ming)。認(ren)為(wei)(wei)(wei)肺(fei)氣(qi)起自三焦,能調理五臟(zang)之(zhi)元(yuan)氣(qi),人(ren)(ren)若能把(ba)津液吞進(jin)丹田,那(nei)么(me)膚色亮澤,百脈(mo)(mo)通暢,齒堅發(fa)(fa)黑,不會(hui)衰老。腎者(zhe)精之(zhi)處(chu)(chu),先天(tian)之(zhi)本(ben),元(yuan)氣(qi)之(zhi)根(gen),主(zhu)骨。經中(zhong)認(ren)為(wei)(wei)(wei)腎主(zhu)五臟(zang)六腑、九竊(qie)津液之(zhi)相(xiang)連(lian),開(kai)竅(qiao)于(yu)耳,腎氣(qi)充足,則(ze)耳聰目(mu)(mu)(mu)明(ming),筋強(qiang)骨健、百脈(mo)(mo)通暢。又(you)腎藏精,認(ren)為(wei)(wei)(wei)人(ren)(ren)若止(zhi)精可長壽。經文認(ren)為(wei)(wei)(wei),膽主(zhu)決斷,為(wei)(wei)(wei)六腑之(zhi)精。人(ren)(ren)若膽、力(li)互用,能攝虎(hu)兵。又(you)認(ren)為(wei)(wei)(wei)膽外名于(yu)眉目(mu)(mu)(mu)之(zhi)間,喜怒皆行此處(chu)(chu),憤則(ze)發(fa)(fa)上沖(chong)冠。
觀點
《內景(jing)(jing)經》又(you)吸(xi)收(shou)《河(he)上公老(lao)子(zi)章句》及《太(tai)平經》中(zhong)(zhong)“五(wu)臟神(shen)(shen)(shen)”的(de)(de)(de)觀(guan)念,發(fa)展為三(san)部(bu)八(ba)景(jing)(jing)二十四神(shen)(shen)(shen)之說,認(ren)為人體(ti)各(ge)部(bu)位都(dou)有神(shen)(shen)(shen)靈(ling)(ling)居住。三(san)部(bu)八(ba)景(jing)(jing)二十四神(shen)(shen)(shen),是(shi)指將(jiang)人身分(fen)為上元宮(gong)(gong)(gong)、中(zhong)(zhong)元宮(gong)(gong)(gong)、下(xia)元宮(gong)(gong)(gong)三(san)部(bu)分(fen),每部(bu)分(fen)的(de)(de)(de)元宮(gong)(gong)(gong)都(dou)有八(ba)景(jing)(jing)神(shen)(shen)(shen)鎮守,即上部(bu)八(ba)景(jing)(jing)神(shen)(shen)(shen)鎮在人身上元宮(gong)(gong)(gong)中(zhong)(zhong),中(zhong)(zhong)部(bu)八(ba)景(jing)(jing)神(shen)(shen)(shen)鎮在人身中(zhong)(zhong)元宮(gong)(gong)(gong)中(zhong)(zhong),下(xia)部(bu)八(ba)景(jing)(jing)神(shen)(shen)(shen)鎮在下(xia)元宮(gong)(gong)(gong)中(zhong)(zhong)。經中(zhong)(zhong)認(ren)為人們若能(neng)存思(si)三(san)部(bu)八(ba)景(jing)(jing)二十四神(shen)(shen)(shen),則三(san)田五(wu)臟的(de)(de)(de)真氣調(diao)和,不會有疾病,甚至能(neng)乘云升仙(xian)。值(zhi)得注意(yi)(yi)的(de)(de)(de)是(shi),這些神(shen)(shen)(shen)的(de)(de)(de)名字(zi)(zi)(zi)(zi)并非(fei)隨意(yi)(yi)起的(de)(de)(de),而是(shi)根(gen)據人身各(ge)器官的(de)(de)(de)功能(neng)、所處方位以(yi)及顏色、狀態等,加以(yi)提(ti)煉概括成的(de)(de)(de)。如對(dui)面部(bu)七神(shen)(shen)(shen)的(de)(de)(de)介紹:“發(fa)神(shen)(shen)(shen)蒼(cang)華字(zi)(zi)(zi)(zi)太(tai)元”;“腦神(shen)(shen)(shen)精(jing)根(gen)字(zi)(zi)(zi)(zi)泥丸(wan)”;“眼神(shen)(shen)(shen)明上字(zi)(zi)(zi)(zi)英(ying)玄”;“鼻(bi)神(shen)(shen)(shen)玉壟字(zi)(zi)(zi)(zi)靈(ling)(ling)堅”;“耳神(shen)(shen)(shen)空(kong)閑字(zi)(zi)(zi)(zi)幽田”;“舌神(shen)(shen)(shen)通命(ming)字(zi)(zi)(zi)(zi)正倫(lun)”;“齒神(shen)(shen)(shen)■峰字(zi)(zi)(zi)(zi)羅千(qian)”。
這些神(shen)(shen)(shen)名都(dou)是對(dui)相應器(qi)官(guan)進行(xing)形象的(de)(de)概括,各具特色。經中認為,人(ren)(ren)體(ti)正是靠這些神(shen)(shen)(shen)的(de)(de)主宰(zai)(zai),才(cai)是以維持生理活動正常地進行(xing),才(cai)能(neng)“形與神(shen)(shen)(shen)具”。這些神(shen)(shen)(shen)有別于超自(zi)然力量的(de)(de)神(shen)(shen)(shen),而是主宰(zai)(zai)人(ren)(ren)體(ti)生理活動的(de)(de)“功(gong)能(neng)神(shen)(shen)(shen)”。這也(ye)反映出(chu)古時人(ren)(ren)們對(dui)人(ren)(ren)體(ti)器(qi)官(guan)功(gong)能(neng)的(de)(de)一些正確認識,但(dan)他們卻(que)將人(ren)(ren)體(ti)器(qi)官(guan)功(gong)能(neng)的(de)(de)主宰(zai)(zai)歸結于神(shen)(shen)(shen),是明顯錯(cuo)誤的(de)(de)。
《內景(jing)(jing)經》還(huan)對《存(cun)(cun)(cun)(cun)思(si)(si)(si)法》進行詳細(xi)闡述。早期道(dao)教《太平經》中(zhong)就有(you)存(cun)(cun)(cun)(cun)思(si)(si)(si)五臟神萬病都可(ke)消(xiao)除的說(shuo)法,《內景(jing)(jing)經》繼承這(zhe)一思(si)(si)(si)想并加以(yi)進一步發揮。認為(wei)(wei)“存(cun)(cun)(cun)(cun)思(si)(si)(si)百念(nian)視(shi)節度”,即要求(qiu)存(cun)(cun)(cun)(cun)思(si)(si)(si)身(shen)中(zhong)百神,呼吸(xi)上(shang)下如一而除雜念(nian)。并認為(wei)(wei)“可(ke)用(yong)存(cun)(cun)(cun)(cun)思(si)(si)(si)登虛空”,這(zhe)是(shi)把存(cun)(cun)(cun)(cun)思(si)(si)(si)之(zhi)(zhi)法當作學仙之(zhi)(zhi)道(dao)。可(ke)以(yi)說(shuo),存(cun)(cun)(cun)(cun)思(si)(si)(si)是(shi)道(dao)教上(shang)清派(pai)典(dian)型的修煉(lian)方法,也是(shi)《內景(jing)(jing)經》的核心內容。所謂(wei)存(cun)(cun)(cun)(cun)思(si)(si)(si)之(zhi)(zhi)法,《內景(jing)(jing)經》中(zhong)包含兩個方面內容,一是(shi)指(zhi)(zhi)存(cun)(cun)(cun)(cun)思(si)(si)(si)身(shen)內諸神,另外指(zhi)(zhi)存(cun)(cun)(cun)(cun)思(si)(si)(si)身(shen)外之(zhi)(zhi)物(wu)。
內容
道(dao)教認為(wei)人體多神,而以五臟(zang)(zang)(zang)神為(wei)主,故重(zhong)視存思五臟(zang)(zang)(zang)神的(de)色、形、氣、服(fu)飾、姓(xing)名(ming)等。《內景經》對(dui)于存思心(xin)(xin)、肝、脾、肺、腎等五臟(zang)(zang)(zang)神,都分(fen)別(bie)加以論(lun)述,其中對(dui)存思心(xin)(xin)神的(de)論(lun)述最多。如經中述道(dao):“心(xin)(xin)典(dian)一(yi)體五藏(臟(zang)(zang)(zang))王(wang),動靜念之道(dao)德行,清潔(jie)善(shan)氣自明光(guang),坐起吾俱共棟梁,晝(zhou)日曜景暮閉藏,通(tong)利(li)華精調(diao)陰陽。”這是(shi)認為(wei)心(xin)(xin)有神靈,且(qie)是(shi)五臟(zang)(zang)(zang)之王(wang),倘(tang)若經常存思心(xin)(xin)神,那么(me)陰陽和順(shun),臟(zang)(zang)(zang)腑調(diao)勻,均無疾病。存思肝神:“肝氣郁(yu)勃清且(qie)長,羅列(lie)六(liu)府生三光(guang),……五色云氣紛(fen)青蔥,閉目(mu)內眄(mian)自相望。”
肝(gan)屬東方(fang)(fang)木(mu)(mu)位,主青,故肝(gan)氣(qi)旺盛(sheng)清而(er)且(qie)長時,如東方(fang)(fang)之(zhi)木(mu)(mu)主春,肝(gan)為生氣(qi)之(zhi)本,閉目冥想生氣(qi)遍照體(ti)內五(wu)臟(zang)(zang)之(zhi)腑,與臟(zang)(zang)腑相應(ying),上為五(wu)色云(yun),如日月星辰(chen)光亮明(ming)徹(che),久久即可自己內視(shi)臟(zang)(zang)腑。“內視(shi)”是(shi)存(cun)(cun)(cun)思(si)(si)法(fa)中一種重要思(si)(si)想,就是(shi)指修(xiu)煉者閉目存(cun)(cun)(cun)思(si)(si),潛神入定后(hou),內觀形體(ti),神氣(qi)充溢而(er)使體(ti)內朗然洞徹(che)的景象。關(guan)于存(cun)(cun)(cun)思(si)(si)脾(pi)神:“脾(pi)長一尺掩太倉,中部老君治明(ming)堂,……黃衣紫帶龍虎章,長精益(yi)命賴君王,三呼我名(ming)神自通(tong)。”脾(pi)居中宮,存(cun)(cun)(cun)思(si)(si)脾(pi)神,即可增長精氣(qi),延(yan)長壽命,心(xin)虛洞鑒(jian),神靈自通(tong)。關(guan)于存(cun)(cun)(cun)思(si)(si)肺(fei)神:“肺(fei)部之(zhi)宮似(si)華蓋(gai),下有童子坐玉闕。……素錦衣裳(shang)黃云(yun)帶,喘息呼吸(xi)體(ti)不快,急存(cun)(cun)(cun)白云(yun)和(he)六(liu)氣(qi),神仙久視(shi)無災(zai)害,同之(zhi)不己形不滯。”肺(fei)為金宮,在五(wu)臟(zang)(zang)之(zhi)上,狀似(si)華蓋(gai)。
童(tong)子(zi)、白云都是指(zhi)肺(fei)神。當(dang)喘息不(bu)定(ding)呼吸(xi)不(bu)暢、身體不(bu)快時,就(jiu)趕緊存思肺(fei)神,便能(neng)調(diao)和六(liu)氣而(er)無災(zai)害(hai),常用此道,可(ke)保形體不(bu)枯衰。關于存思腎神:“腎部之宮玄(xuan)闕(que)園,中有(you)童(tong)子(zi)冥上玄(xuan),……蒼錦云衣(yi)舞(wu)龍幡,……百病(bing)千災(zai)急當(dang)存,兩部水王對門生,使人(ren)長生■九天。”腎為(wei)水宮。玄(xuan)闕(que)園,喻指(zhi)腎之外形。童(tong)子(zi)、水王都是指(zhi)腎神。當(dang)人(ren)正生病(bing)時,就(jiu)應立即(ji)存思腎神,這(zhe)樣(yang)便能(neng)逢兇化吉,免除疾病(bing)而(er)能(neng)升(sheng)天成仙(xian)。
歷史
“三丹(dan)田(tian)(tian)(tian)” 《內(nei)景經(jing)》提出“三丹(dan)田(tian)(tian)(tian)”之(zhi)說。關(guan)于三丹(dan)田(tian)(tian)(tian)之(zhi)名,在此經(jing)之(zhi)前的早期(qi)道教籍中(zhong)尚未出現(xian)。《太(tai)平經(jing)》、《大洞(dong)真經(jing)》提到(dao)泥丸(wan)、心、臍等與之(zhi)相關(guan)的名稱(cheng),只有到(dao)了(le)《內(nei)景經(jing)》才明確提出“三丹(dan)田(tian)(tian)(tian)”的概(gai)念。丹(dan)田(tian)(tian)(tian)有上、中(zhong)、下之(zhi)分,故(gu)合作(zuo)“三田(tian)(tian)(tian)”。每一丹(dan)田(tian)(tian)(tian)中(zhong)各居著一位神,故(gu)有“三神”。又(you)因(yin)丹(dan)田(tian)(tian)(tian)之(zhi)室,方圓一寸,故(gu)稱(cheng)寸田(tian)(tian)(tian),下面分別簡介三丹(dan)田(tian)(tian)(tian)。
上丹田
眉間內入三寸為上丹田(tian)(tian)宮(gong),也叫泥(ni)(ni)(ni)(ni)丸(wan)(wan)宮(gong)。“泥(ni)(ni)(ni)(ni)丸(wan)(wan)百節皆有神,……一面之神宗泥(ni)(ni)(ni)(ni)丸(wan)(wan),泥(ni)(ni)(ni)(ni)丸(wan)(wan)九真皆有房,方圓一寸處此中,同服紫衣飛羅裳,但思一部壽無窮(qiong),非各(ge)別住俱腦中,列位次坐(zuo)向外(wai)方”,講的是(shi)泥(ni)(ni)(ni)(ni)丸(wan)(wan)宮(gong)在(zai)一身之首(shou),是(shi)百神之主(zhu),泥(ni)(ni)(ni)(ni)丸(wan)(wan)百節都有神,它們都受腦主(zhu)持而(er)排定坐(zuo)次,泥(ni)(ni)(ni)(ni)丸(wan)(wan)九真都穿(chuan)紫衣羅裳,人們只(zhi)要意守上丹田(tian)(tian),存思九真神,就可以(yi)延壽不(bu)老。
中丹田
就是指心,又叫絳宮。經中述道:“六腑(fu)五(wu)臟神體精,皆在心內運(yun)天(tian)經,晝(zhou)夜(ye)存之自長(chang)生”講的是,六腑(fu)五(wu)臟息息相關,共同維持(chi)人體正常(chang)運(yun)轉,它們(men)各(ge)有所(suo)轄,有不(bu)同的運(yun)作方式(shi),但都受心主宰,故心存則(ze)五(wu)臟六腑(fu)聽令而(er)正常(chang)運(yun)行。人們(men)若意守中丹田,存思不(bu)舍,自會長(chang)生。
下丹田
又(you)叫氣海、精門(men)、名關(guan)元(yuan)(yuan)、命(ming)(ming)門(men)等,在臍下三寸(cun)處(chu)(chu)。經(jing)中講述下丹(dan)(dan)田的(de)重(zhong)要性:“或精或胎(tai)別執(zhi)方,核孩合延生(sheng)華芒。”道經(jing)認為(wei)下丹(dan)(dan)田是人命(ming)(ming)的(de)根(gen)基、陰陽的(de)門(men)戶(hu)、五(wu)氣的(de)本元(yuan)(yuan);是男(nan)子藏精、女子藏胎(tai)之處(chu)(chu),內有真神(shen)(shen)赤子居住,故稱(cheng)下丹(dan)(dan)田為(wei)“命(ming)(ming)門(men)”、“生(sheng)門(men)”或“生(sheng)宮”。“核孩”,指(zhi)宮中的(de)陰陽神(shen)(shen)名,也叫“伯桃”,字“合延”。人們若(ruo)意守下丹(dan)(dan)田,存(cun)思陰陽之神(shen)(shen),則陰陽之氣不衰(shuai),生(sheng)命(ming)(ming)不枯(ku)。
三黃庭
與(yu)三丹(dan)(dan)田(tian)相對應,《內景(jing)(jing)經(jing)(jing)》還提出(chu)三黃(huang)庭之說。上(shang)黃(huang)庭宮在(zai)腦中,與(yu)上(shang)丹(dan)(dan)田(tian)相應;中黃(huang)庭宮也與(yu)中丹(dan)(dan)田(tian)一致,都(dou)在(zai)心中;只是下黃(huang)庭宮在(zai)脾中,與(yu)下丹(dan)(dan)田(tian)不一致。總(zong)而言之,《內景(jing)(jing)經(jing)(jing)》就是以三丹(dan)(dan)田(tian)和三黃(huang)庭為(wei)樞(shu)紐(niu),注重存思三部八景(jing)(jing)二十(shi)四真神(shen),強調積累精氣(qi)作為(wei)長生要訣,即“仙人(ren)道士(shi)非有(you)神(shen),積精累氣(qi)以為(wei)真”。
外景經
內容以七言(yan)韻文(wen)的(de)(de)(de)形式(shi),敘寫修煉(lian)存思法的(de)(de)(de)要訣,但(dan)文(wen)風略有不同。語言(yan)要簡明平(ping)易些,語詞清顯,意義通暢。《外景(jing)(jing)經(jing)》原不分章,務成子注本分為上、中、下三部,至于(yu)與《內景(jing)(jing)經(jing)》內容相同的(de)(de)(de)就不再介紹,下面就與《內景(jing)(jing)經(jing)》不同而較重要的(de)(de)(de)幾(ji)個方面的(de)(de)(de)內容加以介紹。
一(yi)是(shi)(shi)關于吐納行氣(qi)的方(fang)法。強調這(zhe)方(fang)面的內(nei)(nei)容,如“象龜(gui)引氣(qi)至靈根(gen)”,“呼吸(xi)廬間入丹(dan)田”,講的是(shi)(shi)人應當(dang)效法長壽(shou)之龜(gui),引氣(qi)到丹(dan)田,以保(bao)持體內(nei)(nei)元氣(qi)。又如:“人盡食谷(gu)與五(wu)味,獨(du)食太和陰陽氣(qi)”,“呼吸(xi)廬間以自償,子保(bao)完堅身受慶”,講的是(shi)(shi)常人都吃五(wu)谷(gu),品五(wu)味,而修煉(lian)黃庭經者的形狀只食太和陰陽氣(qi),以充(chong)實體內(nei)(nei)元氣(qi),經常這(zhe)樣(yang)做(zuo),就會使(shi)元氣(qi)充(chong)足,神氣(qi)合(he)一(yi)身體健康無損。
二是關于咽(yan)津和(he)寶精(jing)(jing)(jing)、固精(jing)(jing)(jing)的(de)問題(ti)。道教常稱津液(ye)為玉(yu)液(ye)、玉(yu)漿、醴泉、靈液(ye)等,認為此液(ye)由煉(lian)氣而產生,是五臟(zang)之精(jing)(jing)(jing)華,甜美清(qing)(qing)(qing)香(xiang)。若(ruo)人們勤加修(xiu)煉(lian),漱津咽(yan)液(ye),那(nei)么(me)就以去病(bing)防病(bing),強健(jian)身體(ti)。《外景(jing)(jing)經(jing)》很重視(shi)津液(ye)的(de)作用,如“玉(yu)池清(qing)(qing)(qing)水灌靈根,審能修(xiu)之可(ke)長存”,“玉(yu)池清(qing)(qing)(qing)水上生肥(fei),靈根堅固老不衰”,“津液(ye)醴泉通六(liu)腑,隨鼻(bi)上下開兩耳,窺視(shi)天地存童(tong)子(zi),調和(he)精(jing)(jing)(jing)華治發齒(chi),顏色光澤不復白(bai)”,可(ke)見經(jing)常叩齒(chi)咽(yan)津,可(ke)使齒(chi)堅發亮,童(tong)顏常駐,其妙無窮。歷來道經(jing)甚重視(shi)寶精(jing)(jing)(jing)、固精(jing)(jing)(jing)的(de)問題(ti),《太(tai)平經(jing)》主張“人欲(yu)壽,當愛氣尊神重精(jing)(jing)(jing)”,《內景(jing)(jing)經(jing)》也強調說(shuo):“急(ji)守精(jing)(jing)(jing)室勿妄泄,閉(bi)而寶之可(ke)長活(huo)。”《外景(jing)(jing)經(jing)》也強調固精(jing)(jing)(jing)、寶精(jing)(jing)(jing)的(de)意義,如“長生要(yao)慎房中急(ji),棄捐(juan)淫俗專子(zi)精(jing)(jing)(jing)……閉(bi)子(zi)精(jing)(jing)(jing)門(men)可(ke)長活(huo)”,“急(ji)固子(zi)精(jing)(jing)(jing)以自持,……精(jing)(jing)(jing)神還歸老復壯”。
三是恬(tian)淡(dan)無(wu)欲的(de)思(si)想。《外景經》反復強調這種思(si)想,并在(zai)數處加以闡述:“物有自然道不煩(fan),重拱無(wu)為身體安,虛(xu)無(wu)之(zhi)居在(zai)幃間,寂寞廓然口不言”,“扶養(yang)性命守虛(xu)無(wu),恬(tian)淡(dan)自樂何思(si)虛(xu)”,“近存(cun)子(zi)身還自守,清(qing)靜無(wu)為神留止”,“恬(tian)淡(dan)無(wu)欲養(yang)華莖,服食玄氣可遂生”等等,這些都強調修煉者要恬(tian)淡(dan)無(wu)欲,清(qing)靜無(wu)為、虛(xu)靜自守。這些思(si)想是對以老莊為代表的(de)道家哲(zhe)學(xue)思(si)想加以繼(ji)承(cheng),并有所發展,運用于存(cun)思(si)修煉中(zhong)。
內景經
《內(nei)景(jing)(jing)經》在改寫《外景(jing)(jing)經》的(de)(de)內(nei)容上,除了主要(yao)講存(cun)思身內(nei)之神以(yi)外,還講到(dao)(dao)存(cun)思身外之物,即(ji)存(cun)思日(ri)(ri)月星(xing)辰(chen)(chen)。大(da)致過程是:調(diao)整(zheng)體內(nei)元氣(qi)(qi),使與所攝取(qu)的(de)(de)日(ri)(ri)月星(xing)辰(chen)(chen)的(de)(de)外氣(qi)(qi)相(xiang)結(jie)合。經中(zhong)數處講到(dao)(dao)此法,“出(chu)日(ri)(ri)入月呼吸存(cun)”,“高(gao)奔日(ri)(ri)月吾上道,郁儀結(jie)■善相(xiang)保,乃(nai)見玉清虛無(wu)老,可以(yi)回顏填血腦。”存(cun)思日(ri)(ri)月星(xing)辰(chen)(chen),便有相(xiang)應(ying)的(de)(de)仙人相(xiang)保,就可以(yi)返(fan)還章顏,讓(rang)精氣(qi)(qi)充沛血脈腦際。
無論是(shi)(shi)存(cun)思身內諸神,還(huan)是(shi)(shi)存(cun)思身外(wai)日月星(xing)辰,《內景經(jing)(jing)》強(qiang)調修(xiu)煉存(cun)思之法必須精(jing)(jing)誠(cheng)苦修(xiu),“至道不煩決(jue)存(cun)真”,“能存(cun)玄真萬(wan)事畢,一身精(jing)(jing)神不可(ke)(ke)失”,“晝夜七日思勿(wu)眠,子能行此可(ke)(ke)長存(cun),積(ji)功成煉非自然,是(shi)(shi)由(you)精(jing)(jing)誠(cheng)亦由(you)專”,這(zhe)些都強(qiang)調修(xiu)煉要專心(xin)一臻致(zhi)、矢(shi)志不移,也(ye)只有如(ru)此,才能得以登仙入道。以上大致(zhi)介紹(shao)了(le)《內景經(jing)(jing)》的主要內容。
麻姑仙境之(zhi)“南岳(yue)夫人(ren)”魏華(hua)存侍(shi)女(nv)一瞥魏華(hua)存(Wei Huacun)
魏華存(cun)(251~334) 女(nv)(nv),字賢安,任城(今山東濟(ji)寧市)人(ren),西晉司徒文康公魏舒之(zhi)女(nv)(nv)。幼(you)而好道(dao)(dao),常(chang)服氣辟(pi)谷,攝(she)生(sheng)(sheng)修(xiu)靜,志(zhi)慕(mu)神(shen)仙。24歲適南(nan)陽(yang)掾劉(liu)(liu)文,生(sheng)(sheng)二子劉(liu)(liu)璞、劉(liu)(liu)瑕。其心期(qi)幽隱(yin),更(geng)求(qiu)神(shen)書秘(mi)籍,齋于別(bie)寢,謹修(xiu)道(dao)(dao)法。西晉建興五(wu)年(nian)(318)夏天,來到南(nan)岳(yue)衡(heng)山集賢峰下紫(zi)虛(xu)閣修(xiu)道(dao)(dao),凡16年(nian),為(wei)湖南(nan)最早(zao)的傳播道(dao)(dao)教(jiao)者(zhe)。道(dao)(dao)家之(zhi)《元(yuan)(yuan)始(shi)大洞(dong)真經(jing)》三卷(juan)、《元(yuan)(yuan)始(shi)大洞(dong)玉經(jing)疏(shu)要(yao)十(shi)二義(yi)》一卷(juan)、《大洞(dong)玉經(jing)壇儀(yi)》一卷(juan)和《總(zong)論(lun)》一卷(juan),均屬魏華存(cun)所疏(shu)義(yi)。東晉咸(xian)和九年(nian)(334),在黃(huang)庭觀側(ce)的一塊大石頭上(shang)白日飛升,其石尚(shang)在,稱(cheng)“飛升石”。歷代南(nan)岳(yue)志(zhi)和衡(heng)陽(yang)地方(fang)志(zhi)都對魏華存(cun)的事(shi)跡(ji)有所記載,陶弘景著《真浩》中(zhong)(zhong)稱(cheng)魏華存(cun)為(wei)“魏夫人(ren)”,后(hou)世習慣稱(cheng)魏華存(cun)為(wei)“南(nan)岳(yue)夫人(ren)”。李(li)白《送女(nv)(nv)道(dao)(dao)士(shi)褚三清(qing)往(wang)南(nan)岳(yue)詩》中(zhong)(zhong)有“倦尋向(xiang)南(nan)岳(yue),應見(jian)魏夫人(ren)”句,杜(du)甫《望(wang)岳(yue)》中(zhong)(zhong)亦有“恭聞魏夫人(ren),群仙夾翱翔”句。宋仁宗賜魏華存(cun)“紫(zi)虛(xu)元(yuan)(yuan)君(jun)”稱(cheng)號,故又(you)稱(cheng)魏元(yuan)(yuan)君(jun)。宋哲宗封為(wei)“高元(yuan)(yuan)宸照紫(zi)虛(xu)元(yuan)(yuan)道(dao)(dao)真君(jun)”。她還擅(shan)長書法,黃(huang)庭觀墻壁上(shang)刻有其親筆所書《上(shang)清(qing)黃(huang)庭內(nei)景經(jing)》。《黃(huang)庭經(jing)》為(wei)道(dao)(dao)教(jiao)修(xiu)持內(nei)丹的重(zhong)(zhong)要(yao)經(jing)典之(zhi)一,在中(zhong)(zhong)國(guo)(guo)道(dao)(dao)教(jiao)史上(shang)有極(ji)其重(zhong)(zhong)要(yao)的地位(wei),直(zhi)接(jie)促成了中(zhong)(zhong)國(guo)(guo)道(dao)(dao)教(jiao)上(shang)清(qing)派的產生(sheng)(sheng)。
但據現代道(dao)學(xue)者考證,此(ci)經(jing)初(chu)作乃(nai)出自男仙(xian)之筆,早在漢武帝之前,黃庭經(jing)已經(jing)流世,只是不為人所(suo)知。
概述
《黃(huang)庭經(jing)(jing)》中(zhong)(zhong)的(de)(de)(de)存思法(fa),是古代道(dao)(dao)教推行的(de)(de)(de)主要修煉(lian)方法(fa)之(zhi)(zhi)一(yi),由于注重意(yi)念,靜(jing)思默想,簡(jian)便(bian)易(yi)行,很適合士(shi)大(da)夫的(de)(de)(de)口胃(wei),故東(dong)晉以(yi)來,在(zai)社會上(shang)廣為流傳。《黃(huang)庭經(jing)(jing)》所述的(de)(de)(de)一(yi)些(xie)內修養生之(zhi)(zhi)術,與《周易(yi)參同(tong)契》的(de)(de)(de)煉(lian)丹之(zhi)(zhi)道(dao)(dao)相結合,在(zai)唐(tang)宋時期流變(bian)為內丹道(dao)(dao),成為中(zhong)(zhong)唐(tang)以(yi)后道(dao)(dao)教煉(lian)丹養生方術的(de)(de)(de)主流,所以(yi)《黃(huang)庭經(jing)(jing)》與《周易(yi)參同(tong)契》都對后代道(dao)(dao)教產生重要影響。不過,中(zhong)(zhong)唐(tang)以(yi)后道(dao)(dao)教傳播(bo)《黃(huang)庭經(jing)(jing)》與晉南(nan)北(bei)朝(chao)大(da)不相同(tong),晉南(nan)北(bei)朝(chao)重默誦,中(zhong)(zhong)唐(tang)以(yi)后則不斷有人為之(zhi)(zhi)作注,加以(yi)詮釋。
注家略可分為兩類(lei),一(yi)(yi)(yi)類(lei)注重(zhong)臟(zang)腑(fu)的(de)(de)(de)性狀、功能及(ji)調護方(fang)法,以生理(li)結構和(he)(he)醫藥(yao)知識為主(zhu)。如(ru)晚唐胡?《黃庭內(nei)(nei)景(jing)經(jing)五臟(zang)六腑(fu)補瀉(xie)圖》;絕大多數注家屬于另一(yi)(yi)(yi)類(lei),以內(nei)(nei)修(xiu)術或(huo)內(nei)(nei)丹道(dao)來(lai)解(jie)釋《黃庭經(jing)》,如(ru)歐陽修(xiu)、白履忠等。此外,有(you)不(bu)(bu)少文(wen)士也(ye)甚喜歡(huan)該(gai)經(jing),如(ru)晉(jin)代的(de)(de)(de)王羲之給(gei)道(dao)士書寫(xie)《內(nei)(nei)景(jing)經(jing)》,而且仿其(qi)句(ju)式(shi)作辭贊,陸游(you)更有(you)詩句(ju)贊道(dao):“白頭始悟頤生妙,盡在(zai)(zai)(zai)《黃庭》兩卷(juan)中。”《黃庭經(jing)》在(zai)(zai)(zai)歷史(shi)上先(xian)后被禁(jin)過兩次,第一(yi)(yi)(yi)次是在(zai)(zai)(zai)北周武帝并禁(jin)佛道(dao)時受劫難。從內(nei)(nei)容(rong)上講(jiang),《黃庭經(jing)》已完全排(pai)除了早期道(dao)書中反(fan)映民眾愿望和(he)(he)要求的(de)(de)(de)政治思想(xiang),主(zhu)要講(jiang)長生久視之道(dao),按理(li)不(bu)(bu)會(hui)觸犯統治階級利益(yi),也(ye)不(bu)(bu)會(hui)帶來(lai)消極的(de)(de)(de)社會(hui)影(ying)響(xiang),故它完全是公元六世紀那場大辯論后佛道(dao)兩教受禁(jin)的(de)(de)(de)犧(xi)牲品。《黃庭經(jing)》在(zai)(zai)(zai)元代又(you)一(yi)(yi)(yi)次被禁(jin)。
多種版本
現傳《黃庭(ting)經》有內(nei)景(jing)(jing)、外景(jing)(jing)、中(zhong)(zhong)景(jing)(jing)三種(zhong)。一般認為(wei)中(zhong)(zhong)景(jing)(jing)經出世(shi)較晚,故通常所說(shuo)《黃庭(ting)經》未(wei)包(bao)括(kuo)《中(zhong)(zhong)景(jing)(jing)經》在內(nei)據《內(nei)景(jing)(jing)經》卷上梁丘子注說(shuo),黃為(wei)中(zhong)(zhong)央(yang)之色,庭(ting)為(wei)四(si)方之中(zhong)(zhong),外指天(tian)中(zhong)(zhong)地(di)中(zhong)(zhong)人中(zhong)(zhong),內(nei)指腦中(zhong)(zhong)心中(zhong)(zhong)脾中(zhong)(zhong),故稱(cheng)(cheng)「黃庭(ting)」。心居(ju)身內(nei),存觀一體(ti)的象(xiang)色,故稱(cheng)(cheng)內(nei)景(jing)(jing)。所謂黃庭(ting)之景(jing)(jing),實指道(dao)教(jiao)修煉(lian)時產生的景(jing)(jing)象(xiang)。
《外景》與(yu)(yu)《內(nei)景》先後(hou)出現於兩(liang)晉,據(ju)稱由晉代魏(wei)華(hua)存夫(fu)人(ren)所(suo)傳(chuan)。《黃庭經》以七言歌訣形(xing)式(shi)描述(shu)道(dao)教的修煉(lian)與(yu)(yu)養生(sheng)學說,是(shi)道(dao)教思想與(yu)(yu)古醫學結合的修真書。《黃庭經》為道(dao)教茅(mao)山宗的主要經典,在道(dao)教中十分(fen)盛(sheng)行,後(hou)成(cheng)為全真道(dao)功課(ke)之一(yi)。它為現代養生(sheng)學提供(gong)了重要考價值。收入(ru)《正統道(dao)藏》洞玄部(bu)本文類。