南極(ji)(ji)長生大帝(di),又名(ming)玉清(qing)真王,為元始天王九子(zi)。中國民間信(xin)仰的神仙之(zhi)(zhi)一(yi)。四御之(zhi)(zhi)一(yi)。并非南極(ji)(ji)仙翁和老壽星(xing)。言南極(ji)(ji)星(xing)自旋轉而不動移(yi),發奇明(ming)之(zhi)(zhi)光芒(極(ji)(ji)明(ming)之(zhi)(zhi)紅(hong)光),位南極(ji)(ji)吸引眾(zhong)星(xing)之(zhi)(zhi)力。全稱“高上(shang)神霄玉(yu)清(qing)真王長生(sheng)大帝(di)統天(tian)元(yuan)圣天(tian)尊”,居高上(shang)神霄玉(yu)清(qing)府,簡稱神霄玉(yu)府。
南極長生大(da)帝可說是(shi)元(yuan)(yuan)始天(tian)尊之(zhi)(zhi)元(yuan)(yuan)神分身(shen),并不是(shi)民(min)間俗(su)稱的老(lao)壽星或(huo)南極老(lao)人(ren)。執(zhi)掌和(he)四時氣候運化,能呼風(feng)喚雨,役(yi)使(shi)雷電鬼神,亦控(kong)制萬物(wu)禍福生發(fa)之(zhi)(zhi)樞機。上(shang)坐(zuo)掌神霄府號玉清真(zhen)王,總(zong)攬三十(shi)二(er)天(tian)八區,而號統天(tian)元(yuan)(yuan)圣(sheng)天(tian)尊。于浩劫中能濟度群生,普(pu)化眾生。九天(tian)應元(yuan)(yuan)雷聲普(pu)化天(tian)尊為其化身(shen),為雷霆神部之(zhi)(zhi)根祖。同(tong)時位列神霄九宸大(da)帝之(zhi)(zhi)首(shou)。
南極長生(sheng)大帝,協助玉皇執掌人間壽夭禍福,其職責是執掌人間生命的長短。傳說經常供奉這位仙神,可以使人健康長壽。
據道經《高(gao)(gao)上九霄(xiao)(xiao)玉(yu)(yu)清(qing)大(da)(da)梵紫微玄都雷霆玉(yu)(yu)經》稱(cheng)元始天(tian)王“第九子位為高(gao)(gao)上神(shen)霄(xiao)(xiao)玉(yu)(yu)清(qing)真王長(chang)生大(da)(da)帝(di),專制(zhi)九霄(xiao)(xiao)三十(shi)六天(tian),三十(shi)六天(tian)尊統領”。同時,《高(gao)(gao)上神(shen)霄(xiao)(xiao)玉(yu)(yu)清(qing)真王紫書(shu)大(da)(da)法》卷一(yi)《元始八子封職(zhi)》中對南極長(chang)生大(da)(da)帝(di)的神(shen)職(zhi)亦有記載,謂南極長(chang)生大(da)(da)帝(di)任高(gao)(gao)上神(shen)霄(xiao)(xiao)玉(yu)(yu)清(qing)王,職(zhi)太(tai)陽九炁(qi)玉(yu)(yu)賢君(jun)、玉(yu)(yu)清(qing)保仙王,諱混洞(dong),字曜華。
《八帝(di)封號官職位》中亦(yi)稱(cheng):“第一子任神(shen)(shen)霄(xiao)(xiao)玉清天(tian)王,綽霄(xiao)(xiao)太平應化道主大帝(di),遙領扶(fu)桑太陽九炁神(shen)(shen)君(jun)(jun)。南(nan)極長生大帝(di)主南(nan)方,執掌(zhang)人間壽(shou)(shou)(shou)福之事(shi)。下有南(nan)極上宰,廣壽(shou)(shou)(shou)仙翁;南(nan)極六司(si),延壽(shou)(shou)(shou)星(xing)君(jun)(jun);南(nan)極福星(xing),天(tian)德(de)星(xing)君(jun)(jun);南(nan)極祿星(xing),天(tian)佑星(xing)君(jun)(jun);南(nan)極壽(shou)(shou)(shou)星(xing),老人星(xing)君(jun)(jun)等神(shen)(shen)仙。此誥,《道藏》第五冊《諸師真誥》稱(cheng)《神(shen)(shen)霄(xiao)(xiao)誥》。
志心皈命禮
高上(shang)神霄(xiao)府,凝神煥照宮(gong)。會元(yuan)始(shi)祖炁以分真(zhen),應妙道虛(xu)無而開化。位乎九霄(xiao)之上(shang),統理諸天。總乎十極(ji)之中,宰制萬化。宣金(jin)符而垂(chui)光(guang)濟苦,施惠澤而覆育(yu)兆民(min)。恩溥乾元(yuan),仁敷浩(hao)劫。大悲大愿(yuan),大圣(sheng)大慈(ci)。玉清真(zhen)王,南極(ji)長(chang)生大帝,統天元(yuan)圣(sheng)天尊(zun)。
(1)南極寶誥:南極,指南極長生大帝。為上帝之長子,主南方,執掌人間壽福之事。下有南極上宰,廣壽仙翁;南(nan)(nan)極(ji)六司,延壽星(xing)(xing)君;南(nan)(nan)極(ji)福星(xing)(xing),天德星(xing)(xing)君;南(nan)(nan)極(ji)祿星(xing)(xing),天佑星(xing)(xing)君;南(nan)(nan)極(ji)壽星(xing)(xing),老人星(xing)(xing)君等神(shen)仙。此誥,《道(dao)藏》第五冊《諸師(shi)真(zhen)誥》稱《神(shen)霄誥》。
(2)高(gao)(gao)(gao)上(shang)神(shen)(shen)霄府,凝神(shen)(shen)煥(huan)(huan)照(zhao)(zhao)宮(gong):高(gao)(gao)(gao)上(shang),高(gao)(gao)(gao)高(gao)(gao)(gao)在上(shang)。形容很高(gao)(gao)(gao)。神(shen)(shen)霄,謂天的最高(gao)(gao)(gao)層。《道(dao)法會元》卷(juan)七十六稱:“神(shen)(shen)霄府,乃(nai)真(zhen)王(玉清真(zhen)王,即南(nan)(nan)極長(chang)生大(da)帝)所治(zhi),在于東(dong)南(nan)(nan)指位,其卿師使相(xiang)贊輔玄化,雷霆(ting)玉經言(yan)之詳(xiang)矣。”可見,神(shen)(shen)霄府乃(nai)南(nan)(nan)極長(chang)生大(da)帝所治(zhi)之處。凝神(shen)(shen),聚精(jing)會神(shen)(shen),精(jing)神(shen)(shen)凝定(ding)不浮散(san)。亦有(you)解為“凝聚眾神(shen)(shen)“,云分治(zhi)統領眾神(shen)(shen)。煥(huan)(huan)照(zhao)(zhao),光(guang)彩(cai)照(zhao)(zhao)人。此言(yan)靜心(xin)修煉,自然會光(guang)芒(mang)四射照(zhao)(zhao)亮整個宮(gong)闕。
(3)會元始祖(zu)(zu)炁(qi)以分(fen)(fen)真(zhen),應妙(miao)道(dao)(dao)虛無(wu)而開(kai)化(hua):會,聚合(he)、回合(he)。元始祖(zu)(zu)炁(qi),指(zhi)先天(tian)虛無(wu)自然之(zhi)妙(miao)炁(qi)。分(fen)(fen)真(zhen),分(fen)(fen)化(hua)成真(zhen)。南(nan)極將(jiang)元始天(tian)尊(zun)之(zhi)先天(tian)祖(zu)(zu)炁(qi)分(fen)(fen)化(hua)與眾神,使一炁(qi)領(ling)一方(元始八帝)。應,隨(sui)。妙(miao)道(dao)(dao)虛無(wu),即虛無(wu)的玄妙(miao)之(zhi)道(dao)(dao)。開(kai)化(hua),原指(zhi)啟(qi)蒙、教化(hua)。此(ci)指(zhi)開(kai)度教化(hua)世人(ren)。
(4)位(wei)乎九霄之上,統(tong)(tong)理(li)諸天(tian)(tian)(tian):位(wei)乎,位(wei)于(yu)。九霄,謂九天(tian)(tian)(tian)的最(zui)高處。統(tong)(tong)理(li)諸天(tian)(tian)(tian),南(nan)極(ji)長生大(da)帝,為上帝(當為元(yuan)始(shi)天(tian)(tian)(tian)王(wang)也)之長子,主南(nan)方,以南(nan)極(ji)六司執掌諸天(tian)(tian)(tian)人之壽福,故言“統(tong)(tong)理(li)諸天(tian)(tian)(tian)”。應號“統(tong)(tong)天(tian)(tian)(tian)元(yuan)圣(sheng)天(tian)(tian)(tian)尊(zun)”。
(5)總(zong)乎十極之中,宰制萬化:總(zong)乎,總(zong)合。十極,即十方(fang)。指(zhi)東、南、西(xi)、北(bei)(bei)、東南、西(xi)南、東北(bei)(bei)、西(xi)北(bei)(bei)、上、下十個方(fang)位(wei)。宰制,統掇(duo)、支(zhi)配。萬化,萬物的生長和(he)變(bian)化。
(6)宣金符而垂光濟苦,施惠澤而覆育兆民:宣,宣播。金符,即神符。道教驅役鬼神以至人神合一的秘文,即符命也。垂光,垂猶言“俯”,用為敬詞。光,通“廣”。濟苦,濟度苦難。補《上清靈寶大法·卷四十六》曰:“神霄玉簡,三天符命,上開八門三十六獄。”因此若作符命解,則言超拔救苦之功。《上清靈寶大法》始于北宋林靈素所撰,如此也解得通。施,給予。惠(hui)澤(ze),惠(hui)通“慧”,指智慧;澤(ze)原指雨(yu)(yu)露(lu),此引(yin)申為(wei)恩(en)澤(ze)。其實亦可言“恩(en)惠(hui)雨(yu)(yu)露(lu)”,因神霄本雷府之(zhi)統,其功深廣。覆育,指天地養育萬物。兆(zhao)民,指眾百姓。兆(zhao),極(ji)言其多(duo)。
(7)恩溥乾(qian)(qian)(qian)元(yuan)(yuan)(yuan)(yuan),仁(ren)敷浩(hao)劫:恩溥,恩澤廣大。乾(qian)(qian)(qian)元(yuan)(yuan)(yuan)(yuan),原為《周易(yi)》用語,“坤元(yuan)(yuan)(yuan)(yuan)”的對稱。《易(yi)·乾(qian)(qian)(qian)》:“彖(tuàn)曰:大哉乾(qian)(qian)(qian)元(yuan)(yuan)(yuan)(yuan)!萬物資始,乃統天。”孔穎達疏:“乾(qian)(qian)(qian)是卦名,元(yuan)(yuan)(yuan)(yuan)是乾(qian)(qian)(qian)德(de)(de)之(“乾(qian)(qian)(qian)”有“元(yuan)(yuan)(yuan)(yuan)亨利貞(zhen)”四德(de)(de))故以元(yuan)(yuan)(yuan)(yuan)德(de)(de)配乾(qian)(qian)(qian)釋之。”此指大德(de)(de)。仁(ren)敷,仁(ren)慈。浩(hao)劫,大災難。
(8)大(da)悲大(da)愿,大(da)圣(sheng)大(da)慈:大(da)悲,指悲憫世人。大(da)愿,濟度眾生的宏(hong)愿。大(da)圣(sheng),智(zhi)慧超(chao)凡、通真達靈。大(da)慈,慈祥呵護眾生。此贊南極長(chang)生大(da)帝之盛德。
(9)玉(yu)清真王(wang),南(nan)(nan)極長(chang)生(sheng)大帝(di),統天(tian)元圣(sheng)天(tian)尊:此為(wei)南(nan)(nan)極指尊號(hao)。道經(jing)稱,神(shen)霄(xiao)(xiao)玉(yu)清真王(wang),乃上(shang)帝(di)指長(chang)子(zi),主南(nan)(nan)方,號(hao)長(chang)生(sheng)大帝(di)。北宋末出(chu)(chu)符箓道派神(shen)霄(xiao)(xiao)派,稱其符法出(chu)(chu)自“高上(shang)神(shen)霄(xiao)(xiao)玉(yu)清真王(wang)”,又號(hao)南(nan)(nan)極長(chang)生(sheng)大帝(di)。
志(zhi)心稱念統天元圣(sheng)天尊,不可思(si)議(yi)功德。
有兩種說法:
其一為元始天王長子之說。據道經《高上神雷玉清真王紫書大法.序》載:“昔太(tai)空未成,元炁(qi)未生(sheng),元始天(tian)王為昊莽溟律(lv)大(da)(da)梵(fan)之祖,凝神(shen)結胎(tai),名曰(yue)(yue)混(hun)沌。混(hun)沌既拆,乃有(you)天(tian)地。中(zhong)外之炁(qi),方名混(hun)虛。元始天(tian)王,運化開(kai)圖,金(jin)容赫日(ri)(ri),玉(yu)相如天(tian),陶(tao)育妙(miao)精,分辟乾坤(kun)。乃自玉(yu)京上山下游(you)。遇萬炁(qi)祖母(mu)太(tai)玄(xuan)玉(yu)極(ji)元景自然九天(tian)上玄(xuan)玉(yu)清(qing)神(shen)母(mu),行上清(qing)大(da)(da)洞雌雄(xiong)三一混(hun)化之道,生(sheng)子八人,長曰(yue)(yue)南極(ji)長生(sheng)大(da)(da)帝(di)。亦號(hao)九龍(long)扶桑日(ri)(ri)宮大(da)(da)帝(di)。亦號(hao)高上神(shen)霄(xiao)玉(yu)清(qing)王。一身(shen)三名,其圣一也。”
這位真(zhen)(zhen)王(wang)(wang),凝神金闕(que),思念世(shi)間一(yi)切眾生三(san)災八(ba)難,一(yi)切眾苦九幽泉(quan)酆(feng),一(yi)切罪(zui)魂受報(bao)緣對。又因牿劫相求(qiu),無(wu)量眾苦,不舍晝夜,生死往來,如旋(xuan)車輪。故真(zhen)(zhen)王(wang)(wang)以神通(tong)力,憫三(san)界(jie)一(yi)切眾生,即詣玉(yu)清天(tian)中(zhong)元始上(shang)帝,金閥之下,禮請殷勤,乞問紫微上(shang)宮(gong)紫玉(yu)瓊蕊之笈,于九霄寶(bao)箓(lu)之內,請《神霄真(zhen)(zhen)王(wang)(wang)秘法》一(yi)部(bu)三(san)卷(juan)……元始上帝即敕太皇萬(wan)福真君(jun)以《高上神霄(xiao)玉清真長生護(hu)命(ming)秘法》傳付(fu)下(xia)世(shi)。
其二為元始天王第九子之說。
《八帝(di)(di)封號官職位》中有,南(nan)極(ji)長生(sheng)(sheng)大帝(di)(di)主南(nan)方,執掌人(ren)間壽(shou)(shou)福之事(shi)。下(xia)有南(nan)極(ji)上宰廣壽(shou)(shou)仙(xian)翁、南(nan)極(ji)六司延壽(shou)(shou)星(xing)君(jun)、南(nan)極(ji)福星(xing)天德(de)星(xing)君(jun)、南(nan)極(ji)祿星(xing)天佑星(xing)君(jun)、南(nan)極(ji)壽(shou)(shou)星(xing)老人(ren)星(xing)君(jun)等神(shen)仙(xian)。可見,南(nan)極(ji)長生(sheng)(sheng)大帝(di)(di)和壽(shou)(shou)星(xing)老人(ren)不是同一神(shen)仙(xian)。在道教神(shen)仙(xian)信(xin)仰中,壽(shou)(shou)星(xing)老人(ren)屬于(yu)南(nan)極(ji)長生(sheng)(sheng)大帝(di)(di)的下(xia)屬神(shen)仙(xian)。
另據《天(tian)(tian)皇至道(dao)太清玉冊》,在道(dao)教塑(su)祈壽(shou)(shou)(shou)宮觀殿內圣象時,常正面(mian)堂塑(su)長(chang)生(sheng)大帝,左(zuo)長(chang)生(sheng)保命天(tian)(tian)尊,右(you)延壽(shou)(shou)(shou)益算天(tian)(tian)尊為主,兩邊用南北(bei)二斗(dou)(dou)(dou),左(zuo)南斗(dou)(dou)(dou)益算,右(you)北(bei)斗(dou)(dou)(dou)延生(sheng),南斗(dou)(dou)(dou)六尊,當用壽(shou)(shou)(shou)星(xing)湊七(qi)尊,以對北(bei)斗(dou)(dou)(dou)。從這里也不難看出,長(chang)生(sheng)大帝和壽(shou)(shou)(shou)星(xing)老人的地(di)位懸殊,長(chang)生(sheng)大帝處主位,而壽(shou)(shou)(shou)星(xing)老人則僅(jin)僅(jin)和南斗(dou)(dou)(dou)六星(xing)湊成七(qi)尊,以對北(bei)斗(dou)(dou)(dou)七(qi)元(yuan)君,也同樣說明長(chang)生(sheng)大帝不等同于壽(shou)(shou)(shou)星(xing)老人。
買(mai)購網小編建(jian)議:在規(gui)模(mo)中等(deng)及以上的道(dao)觀(guan)往(wang)往(wang)會同時供奉南極長生(sheng)大帝、南極壽老星君,切莫混淆神仙,甚至冠以“南極仙翁”等(deng)電視小說的稱(cheng)呼。傳播正信道(dao)教信仰(yang),功(gong)德不可(ke)思議。