《清(qing)靜(jing)經(jing)》,全稱《太(tai)上老(lao)君(jun)(jun)(jun)說常清(qing)靜(jing)經(jing)》。一卷。作(zuo)者(zhe)不詳,是(shi)道教(jiao)煉養術重要資料之(zhi)(zhi)一。道教(jiao)稱老(lao)君(jun)(jun)(jun)西(xi)游龜臺(tai)之(zhi)(zhi)時(shi),為(wei)西(xi)王(wang)(wang)母(mu)說常清(qing)靜(jing)經(jing)。后(hou)經(jing)仙(xian)人轉傳(chuan),為(wei)葛玄所(suo)得,筆(bi)錄而傳(chuan)之(zhi)(zhi)于(yu)世。即葛玄曰:“吾昔受之(zhi)(zhi)于(yu)東華帝(di)君(jun)(jun)(jun),東華帝(di)君(jun)(jun)(jun)受之(zhi)(zhi)于(yu)金闕(que)帝(di)君(jun)(jun)(jun),金闕(que)帝(di)君(jun)(jun)(jun)受之(zhi)(zhi)于(yu)西(xi)王(wang)(wang)母(mu)。西(xi)王(wang)(wang)母(mu)皆口(kou)(kou)口(kou)(kou)相(xiang)傳(chuan),不記文字(zi),吾今于(yu)世書而錄之(zhi)(zhi)。”因(yin)而《清(qing)靜(jing)經(jing)》被認為(wei)是(shi)三國時(shi)葛玄依托之(zhi)(zhi)作(zuo)。
老君曰(yue):大道無(wu)形,生育(yu)天(tian)地(di);大道無(wu)情,運行日月;大道無(wu)名(ming),長養萬物;吾不知其名(ming),強(qiang)名(ming)曰(yue)道。夫道者:有清有濁,有動有靜(jing);天(tian)清地(di)濁,天(tian)動地(di)靜(jing);男(nan)清女濁,男(nan)動女靜(jing);降本流末,而生萬物。清者,濁之(zhi)(zhi)源(yuan),動者,靜(jing)之(zhi)(zhi)基;人(ren)能(neng)常清靜(jing),天(tian)地(di)悉皆(jie)歸。
夫人神(shen)(shen)好清,而(er)心(xin)(xin)(xin)擾之(zhi);人心(xin)(xin)(xin)好靜(jing)(jing)(jing),而(er)欲(yu)牽之(zhi)。常(chang)能遣其(qi)欲(yu),而(er)心(xin)(xin)(xin)自靜(jing)(jing)(jing);澄其(qi)心(xin)(xin)(xin),而(er)神(shen)(shen)自清;自然(ran)六欲(yu)不(bu)生(sheng),三(san)毒消滅。所(suo)以不(bu)能者(zhe),為心(xin)(xin)(xin)未澄,欲(yu)未遣也;能遣之(zhi)者(zhe):內觀(guan)其(qi)心(xin)(xin)(xin),心(xin)(xin)(xin)無(wu)其(qi)心(xin)(xin)(xin);外(wai)觀(guan)其(qi)形,形無(wu)其(qi)形;遠觀(guan)其(qi)物(wu),物(wu)無(wu)其(qi)物(wu);三(san)者(zhe)既(ji)悟(wu),唯見(jian)於空。觀(guan)空亦空,空無(wu)所(suo)空;所(suo)空既(ji)無(wu),無(wu)無(wu)亦無(wu);無(wu)無(wu)既(ji)無(wu),湛然(ran)常(chang)寂。寂無(wu)所(suo)寂,欲(yu)豈能生(sheng);欲(yu)既(ji)不(bu)生(sheng),即是真(zhen)靜(jing)(jing)(jing)。真(zhen)常(chang)應物(wu),真(zhen)常(chang)得(de)(de)性;常(chang)應常(chang)靜(jing)(jing)(jing),常(chang)清靜(jing)(jing)(jing)矣。如(ru)此(ci)清靜(jing)(jing)(jing),漸入(ru)真(zhen)道(dao)(dao);既(ji)入(ru)真(zhen)道(dao)(dao),名為得(de)(de)道(dao)(dao);雖名得(de)(de)道(dao)(dao),實無(wu)所(suo)得(de)(de);為化眾生(sheng),名為得(de)(de)道(dao)(dao);能悟(wu)之(zhi)者(zhe),可傳圣道(dao)(dao)。
老(lao)君曰(yue):上(shang)士無爭(zheng),下士好爭(zheng);上(shang)德(de)(de)不(bu)德(de)(de),下德(de)(de)執德(de)(de);執著(zhu)之者,不(bu)名道(dao)(dao)德(de)(de)。眾(zhong)生(sheng)所以不(bu)得(de)真道(dao)(dao)者,為有(you)妄心(xin);既有(you)妄心(xin),即驚其神(shen);既驚其神(shen),即著(zhu)萬物;既著(zhu)萬物,即生(sheng)貪求;既生(sheng)貪求,即是煩惱;煩惱妄想,憂苦身(shen)心(xin);便(bian)遭濁辱,流浪生(sheng)死;常(chang)沉苦海,永(yong)失(shi)真道(dao)(dao)。真常(chang)之道(dao)(dao),悟者自得(de);得(de)悟道(dao)(dao)者,常(chang)清靜矣!
仙人葛玄曰:吾(wu)(wu)得真道,曾誦此經(jing)萬遍。此經(jing)是天人所(suo)習,不傳下士(shi)。吾(wu)(wu)昔受之(zhi)(zhi)(zhi)(zhi)於(wu)東華(hua)(hua)帝君(jun),東華(hua)(hua)帝君(jun)受之(zhi)(zhi)(zhi)(zhi)於(wu)金(jin)(jin)闕(que)帝君(jun),金(jin)(jin)闕(que)帝君(jun)受之(zhi)(zhi)(zhi)(zhi)於(wu)西王(wang)母,西王(wang)母皆口(kou)口(kou)相(xiang)傳,不記文字。吾(wu)(wu)今於(wu)世(shi),書(shu)而錄之(zhi)(zhi)(zhi)(zhi)。上士(shi)悟之(zhi)(zhi)(zhi)(zhi),升為天官;中士(shi)修(xiu)之(zhi)(zhi)(zhi)(zhi),南(nan)宮列仙;下士(shi)得之(zhi)(zhi)(zhi)(zhi),在世(shi)長年。游行三界,升入(ru)金(jin)(jin)門。
左(zuo)玄(xuan)真人曰(yue):學道(dao)之(zhi)士(shi),持誦此(ci)經者,即得十天(tian)善神,擁護其(qi)身 [6] 。然後玉(yu)符(fu)保神,金液煉(lian)形(xing)。形(xing)神俱妙,與道(dao)合真。
正一(yi)真人曰:人家有(you)此經,悟解之者,災(zai)障不干,眾圣(sheng)護門。神升(sheng)上界(jie),朝拜高(gao)真。功滿德就(jiu),相感(gan)帝君。誦持不退(tui),身騰紫云。
(1)太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)說(shuo)常(chang)(chang)清(qing)靜(jing)經(jing)(jing):全稱(cheng)(cheng)(cheng)《太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)說(shuo)常(chang)(chang)清(qing)靜(jing)妙經(jing)(jing)》,或(huo)《太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)說(shuo)常(chang)(chang)清(qing)靜(jing)真(zhen)(zhen)經(jing)(jing)》,又稱(cheng)(cheng)(cheng)《太(tai)(tai)(tai)上(shang)(shang)混元上(shang)(shang)德皇帝說(shuo)常(chang)(chang)清(qing)靜(jing)經(jing)(jing)》,簡稱(cheng)(cheng)(cheng)《清(qing)靜(jing)經(jing)(jing)》、《常(chang)(chang)清(qing)靜(jing)經(jing)(jing)》。作者不詳(xiang)。此經(jing)(jing)主要闡述(shu)“如何(he)清(qing)靜(jing),漸入真(zhen)(zhen)道(dao)(dao)”。“太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)”,道(dao)(dao)教徒對“老(lao)子”的尊稱(cheng)(cheng)(cheng)。“太(tai)(tai)(tai)”為大之意,“上(shang)(shang)”為尊之意;高(gao)真(zhen)(zhen)莫先眾(zhong)圣共尊,“太(tai)(tai)(tai)上(shang)(shang)”系(xi)道(dao)(dao)門最高(gao)之辭,用以(yi)稱(cheng)(cheng)(cheng)呼其神仙體系(xi)中(zhong)品位極高(gao)之神,故為宗祖,太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)是大道(dao)(dao)的另(ling)一(yi)尊號,太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)就(jiu)是道(dao)(dao),道(dao)(dao)就(jiu)是太(tai)(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)。
老(lao)即(ji)壽,君是尊號,道(dao)(dao)清(qing)(qing)德極,所以稱(cheng)為(wei)(wei)(wei)君。說明(ming)老(lao)君為(wei)(wei)(wei)眾圣(sheng)(sheng)之(zhi)祖,真神(shen)(shen)之(zhi)宗。一(yi)切萬物,莫不皆因(yin)老(lao)君所制(zhi),故為(wei)(wei)(wei)宗祖也。常(chang)為(wei)(wei)(wei)恒也。清(qing)(qing)為(wei)(wei)(wei)元,靜(jing)(jing)(jing)(jing)為(wei)(wei)(wei)炁,經(jing)(jing)(jing)為(wei)(wei)(wei)法。一(yi)則(ze)為(wei)(wei)(wei)圣(sheng)(sheng)人(ren)(ren)(ren)之(zhi)徑路,二則(ze)為(wei)(wei)(wei)神(shen)(shen)仙的梯凳。凡學道(dao)(dao)的人(ren)(ren)(ren),都因(yin)經(jing)(jing)(jing)戒而成真圣(sheng)(sheng)。圣(sheng)(sheng)人(ren)(ren)(ren)沒(mei)有不借經(jing)(jing)(jing)而成為(wei)(wei)(wei)圣(sheng)(sheng)人(ren)(ren)(ren),不憑借元炁而成道(dao)(dao)的。《清(qing)(qing)靜(jing)(jing)(jing)(jing)經(jing)(jing)(jing)》在道(dao)(dao)教(jiao)中占(zhan)有重要的位置,歷(li)來為(wei)(wei)(wei)此作(zuo)注(zhu)者眾多。《玄門(men)日誦(song)(song)早晚功課經(jing)(jing)(jing)》把(ba)《清(qing)(qing)靜(jing)(jing)(jing)(jing)經(jing)(jing)(jing)》放(fang)在眾經(jing)(jing)(jing)之(zhi)首,每日持誦(song)(song),可知該經(jing)(jing)(jing)是道(dao)(dao)教(jiao)徒修(xiu)持的一(yi)部(bu)非常(chang)重要的上乘(cheng)經(jing)(jing)(jing)典(dian)。每每朗誦(song)(song)此經(jing)(jing)(jing)“夫人(ren)(ren)(ren)神(shen)(shen)好(hao)清(qing)(qing),而心(xin)(xin)擾(rao)之(zhi);人(ren)(ren)(ren)心(xin)(xin)好(hao)靜(jing)(jing)(jing)(jing),而欲牽之(zhi)”。“遣其欲而心(xin)(xin)自(zi)靜(jing)(jing)(jing)(jing),澄(cheng)其心(xin)(xin)而神(shen)(shen)自(zi)清(qing)(qing)”。自(zi)然而然就(jiu)能“清(qing)(qing)靜(jing)(jing)(jing)(jing)”、“漸入真道(dao)(dao)”。
(2)老(lao)(lao)(lao)君(jun)曰:大(da)道無形,生(sheng)(sheng)育(yu)天地:老(lao)(lao)(lao)君(jun),太上(shang)老(lao)(lao)(lao)君(jun)的(de)(de)簡稱(cheng)。曰,稱(cheng)、說。大(da)道,道是至高(gao)無上(shang)的(de)(de),是在(zai)沒有(you)(you)(you)天地之(zhi)(zhi)前(qian),有(you)(you)(you)一個(ge)沒有(you)(you)(you)形狀(zhuang)(zhuang)的(de)(de)最高(gao)能(neng)源(yuan),《道德經(jing)》中(zhong)說她“獨立(li)而不(bu)(bu)改,周行而不(bu)(bu)殆”。世間(jian)萬(wan)物(wu)都是由(you)她所生(sheng)(sheng)。《道德經(jing)》中(zhong)說:“道生(sheng)(sheng)一,一生(sheng)(sheng)二,二生(sheng)(sheng)三(san)。三(san)生(sheng)(sheng)萬(wan)物(wu)。”因天地萬(wan)物(wu)皆為(wei)(wei)“道”的(de)(de)化(hua)生(sheng)(sheng),故(gu)注稱(cheng)“大(da)道”。她是不(bu)(bu)可名狀(zhuang)(zhuang)之(zhi)(zhi)物(wu),而又大(da)而無外,小而無內,杳杳冥冥,其中(zhong)有(you)(you)(you)精,混混沌沌,分為(wei)(wei)陰(yin)陽(yang)。無形,視之(zhi)(zhi)不(bu)(bu)見。生(sheng)(sheng)育(yu),育(yu),養育(yu),長養陰(yin)陽(yang),所以(yi)叫生(sheng)(sheng)育(yu),陽(yang)為(wei)(wei)清(qing),上(shang)升為(wei)(wei)天,陰(yin)為(wei)(wei)濁,下(xia)降(jiang)為(wei)(wei)地,此言大(da)道是永恒不(bu)(bu)滅的(de)(de),天地萬(wan)物(wu),都是從她而生(sheng)(sheng),由(you)她所養,最后由(you)她化(hua)解,她是萬(wan)有(you)(you)(you)之(zhi)(zhi)源(yuan),萬(wan)化(hua)之(zhi)(zhi)本。所以(yi)說她生(sheng)(sheng)育(yu)天地。
(3)大(da)道(dao)無情,運(yun)行(xing)日月(yue):大(da)道(dao),至高無上,極(ji)尊至貴(gui)的(de)(de)道(dao)。無情,沒(mei)有(you)(you)偏(pian)愛及私(si)情。運(yun)行(xing),旋轉運(yun)行(xing),此(ci)(ci)處指(zhi)化生(sheng)萬(wan)物(wu)。日月(yue),指(zhi)日月(yue)星辰及世間萬(wan)物(wu)。此(ci)(ci)句言(yan)人有(you)(you)喜、怒(nu)、哀、樂等表現,都是從一個“情”字(zi)中而(er)來,然而(er)不可名狀的(de)(de)大(da)道(dao),雖(sui)然萬(wan)物(wu)都在她(ta)的(de)(de)包(bao)容(rong)之中,但她(ta)則是一視同仁,沒(mei)有(you)(you)半點偏(pian)愛和私(si)護,在大(da)宇宙中旋轉運(yun)行(xing),沒(mei)有(you)(you)止(zhi)息,也(ye)沒(mei)有(you)(you)偏(pian)差,試想這種充沛的(de)(de)能力及行(xing)為,是誰給(gei)她(ta)的(de)(de)呢?那(nei)就是沒(mei)有(you)(you)一分一毫私(si)情的(de)(de)大(da)道(dao)。
(4)大道(dao)無(wu)名(ming)(ming),長(chang)養萬(wan)(wan)(wan)物:無(wu)名(ming)(ming),是指(zhi)(zhi)無(wu)形無(wu)象(xiang)的(de)混元大道(dao),因(yin)無(wu)形無(wu)象(xiang),所以叫(jiao)無(wu)名(ming)(ming)。《道(dao)德經(jing)》云:“道(dao)常無(wu)名(ming)(ming)。”無(wu)名(ming)(ming)指(zhi)(zhi)有(you)功(gong)而不(bu)(bu)為(wei)名(ming)(ming)的(de)意(yi)思。《道(dao)德經(jing)》又云:“大道(dao)泛兮,其(qi)可左右。萬(wan)(wan)(wan)物恃之以生(sheng)而不(bu)(bu)辭,功(gong)成(cheng)而不(bu)(bu)有(you)。”不(bu)(bu)有(you)指(zhi)(zhi)不(bu)(bu)為(wei)已有(you),也是指(zhi)(zhi)無(wu)名(ming)(ming)之意(yi)。長(chang)養,生(sheng)長(chang)養育。萬(wan)(wan)(wan)物,指(zhi)(zhi)世間萬(wan)(wan)(wan)事(shi)萬(wan)(wan)(wan)物。此句言大道(dao)自生(sheng)萬(wan)(wan)(wan)事(shi)萬(wan)(wan)(wan)物而不(bu)(bu)為(wei)已有(you)的(de)博大胸(xiong)懷和無(wu)私。
(5)吾不(bu)知(zhi)其(qi)名(ming),強名(ming)曰道:吾,即(ji)我(wo)。不(bu)知(zhi)其(qi)名(ming),不(bu)知(zhi)道她的名(ming)稱(cheng)(cheng),如何稱(cheng)(cheng)謂她。強名(ming),勉(mian)強稱(cheng)(cheng)名(ming)。此句(ju)言(yan)大道是萬(wan)事(shi)萬(wan)物產生、發(fa)展、滅亡的根源,就連太上老君都不(bu)知(zhi)道怎么稱(cheng)(cheng)呼(hu)她,給她定(ding)稱(cheng)(cheng),就勉(mian)強稱(cheng)(cheng)之(zhi)為“道”。《道德經(jing)》云:“有物混成,先天(tian)地(di)生。寂(ji)兮(xi)寥(liao)兮(xi),獨立而不(bu)改(gai),周行(xing)而不(bu)殆。可以為天(tian)下(xia)母(mu)。吾不(bu)知(zhi)其(qi)名(ming),字之(zhi)曰道。”
此段總(zong)的(de)(de)(de)(de)是(shi)講,太上老(lao)君教人知(zhi)道什么是(shi)萬事(shi)(shi)萬物(wu)的(de)(de)(de)(de)根源,她(ta)(ta)是(shi)沒有(you)(you)(you)形(xing)(xing)狀、沒有(you)(you)(you)情欲、沒有(you)(you)(you)名(ming)(ming)字的(de)(de)(de)(de)大(da)(da)(da)道之體,她(ta)(ta)是(shi)天地萬物(wu)的(de)(de)(de)(de)運作長(chang)養的(de)(de)(de)(de)惟一操作者。沒有(you)(you)(you)她(ta)(ta),世界將毫無(wu)(wu)生機可(ke)言,凡是(shi)有(you)(you)(you)智慧的(de)(de)(de)(de)人士(shi),應當(dang)觀(guan)察(cha)她(ta)(ta)的(de)(de)(de)(de)永恒常存,向她(ta)(ta)學(xue)習。一要(yao)學(xue)習她(ta)(ta)的(de)(de)(de)(de)無(wu)(wu)形(xing)(xing)。“外其身(shen)(shen)而身(shen)(shen)修(xiu),忘(wang)其形(xing)(xing)而形(xing)(xing)存”。“吾(wu)所以有(you)(you)(you)大(da)(da)(da)患者,為吾(wu)有(you)(you)(you)身(shen)(shen),及吾(wu)無(wu)(wu)身(shen)(shen),吾(wu)又何患”。二要(yao)做到(dao)無(wu)(wu)情,無(wu)(wu)情就(jiu)是(shi)無(wu)(wu)念,就(jiu)是(shi)沒有(you)(you)(you)七(qi)情六欲,心(xin)地才能(neng)清靜,本性才能(neng)永住。第三要(yao)做到(dao)無(wu)(wu)名(ming)(ming)。萬事(shi)(shi)萬物(wu)都是(shi)從無(wu)(wu)名(ming)(ming)中(zhong)生出,修(xiu)行的(de)(de)(de)(de)人,如果能(neng)做到(dao)舍去(qu)有(you)(you)(you)形(xing)(xing)之身(shen)(shen),忘(wang)掉(diao)肉體之我,即是(shi)大(da)(da)(da)道無(wu)(wu)形(xing)(xing)之功;能(neng)做到(dao)一念不動,心(xin)地圓(yuan)滿無(wu)(wu)缺,即是(shi)大(da)(da)(da)道無(wu)(wu)情之功。能(neng)做到(dao)這些,在你的(de)(de)(de)(de)性海(hai)中(zhong)無(wu)(wu)一物(wu)可(ke)思,無(wu)(wu)一事(shi)(shi)可(ke)言。達到(dao)不可(ke)名(ming)(ming)狀的(de)(de)(de)(de)元始先天境界,即有(you)(you)(you)無(wu)(wu)名(ming)(ming)的(de)(de)(de)(de)大(da)(da)(da)道之體了,到(dao)此則萬福并致,圓(yuan)滿無(wu)(wu)缺,常此先天大(da)(da)(da)道必(bi)然有(you)(you)(you)成了。
(6)夫道者,有(you)(you)(you)清(qing)(qing)(qing)有(you)(you)(you)濁(zhuo)(zhuo)(zhuo),有(you)(you)(you)動(dong)(dong)有(you)(you)(you)靜(jing)(jing)。天(tian)(tian)(tian)清(qing)(qing)(qing)地(di)(di)(di)(di)(di)濁(zhuo)(zhuo)(zhuo),天(tian)(tian)(tian)動(dong)(dong)地(di)(di)(di)(di)(di)靜(jing)(jing)。男(nan)(nan)(nan)(nan)清(qing)(qing)(qing)女濁(zhuo)(zhuo)(zhuo),男(nan)(nan)(nan)(nan)動(dong)(dong)女靜(jing)(jing)。降(jiang)本流末(mo)(mo),而生(sheng)萬物:夫,發語詞。清(qing)(qing)(qing)為(wei)天(tian)(tian)(tian),正(zheng)陽之(zhi)炁(qi)(qi),上(shang)升(sheng)為(wei)天(tian)(tian)(tian)。濁(zhuo)(zhuo)(zhuo)為(wei)地(di)(di)(di)(di)(di),正(zheng)陰之(zhi)炁(qi)(qi),下(xia)結為(wei)地(di)(di)(di)(di)(di)。有(you)(you)(you)清(qing)(qing)(qing)有(you)(you)(you)濁(zhuo)(zhuo)(zhuo),指能清(qing)(qing)(qing)能濁(zhuo)(zhuo)(zhuo),如宇宙中有(you)(you)(you)清(qing)(qing)(qing)水就有(you)(you)(you)濁(zhuo)(zhuo)(zhuo)水一(yi)樣。動(dong)(dong),指動(dong)(dong)態。靜(jing)(jing),指靜(jing)(jing)態。有(you)(you)(you)動(dong)(dong)有(you)(you)(you)靜(jing)(jing),指能動(dong)(dong)能靜(jing)(jing)。天(tian)(tian)(tian)清(qing)(qing)(qing),指天(tian)(tian)(tian)動(dong)(dong)而清(qing)(qing)(qing)。地(di)(di)(di)(di)(di)濁(zhuo)(zhuo)(zhuo),指地(di)(di)(di)(di)(di)凝(ning)而濁(zhuo)(zhuo)(zhuo)。天(tian)(tian)(tian)動(dong)(dong)地(di)(di)(di)(di)(di)靜(jing)(jing),指天(tian)(tian)(tian)地(di)(di)(di)(di)(di)有(you)(you)(you)動(dong)(dong)有(you)(you)(you)靜(jing)(jing)。男(nan)(nan)(nan)(nan)清(qing)(qing)(qing),男(nan)(nan)(nan)(nan)子有(you)(you)(you)神炁(qi)(qi)之(zhi)清(qing)(qing)(qing)。女濁(zhuo)(zhuo)(zhuo),女子有(you)(you)(you)敗血之(zhi)濁(zhuo)(zhuo)(zhuo)。男(nan)(nan)(nan)(nan)動(dong)(dong),男(nan)(nan)(nan)(nan)子好動(dong)(dong)。女靜(jing)(jing),女子好靜(jing)(jing)。降(jiang)本,歸于根(gen)本。流末(mo)(mo),返(fan)于末(mo)(mo)端。此句說(shuo):道分清(qing)(qing)(qing)濁(zhuo)(zhuo)(zhuo)動(dong)(dong)靜(jing)(jing)之(zhi)喻,男(nan)(nan)(nan)(nan)女動(dong)(dong)靜(jing)(jing)之(zhi)機,清(qing)(qing)(qing)濁(zhuo)(zhuo)(zhuo)動(dong)(dong)靜(jing)(jing)之(zhi)理,男(nan)(nan)(nan)(nan)女清(qing)(qing)(qing)濁(zhuo)(zhuo)(zhuo)之(zhi)用,動(dong)(dong)靜(jing)(jing)之(zhi)機,萬物本末(mo)(mo)之(zhi)由(you)。
(7)清者(zhe)濁(zhuo)之(zhi)源,動者(zhe)靜(jing)之(zhi)基(ji):源,源頭。基(ji),基(ji)礎、根本(ben)。清者(zhe)濁(zhuo)之(zhi)源,動者(zhe)靜(jing)之(zhi)基(ji),指清、濁(zhuo)、動、靜(jing)乃(nai)相對之(zhi)態,有(you)晴天(tian)就(jiu)有(you)陰天(tian),有(you)生(sheng)就(jiu)有(you)死,兩(liang)者(zhe)相互(hu)轉(zhuan)化的運動,才有(you)生(sheng)生(sheng)不息的大道運行。
(8)人(ren)(ren)能(neng)(neng)(neng)常清靜,天地悉皆(jie)歸:此句言學(xue)仙(xian)之(zhi)人(ren)(ren),能(neng)(neng)(neng)堅守于(yu)(yu)至(zhi)道(dao)(dao),一切萬(wan)物自然歸之(zhi)。經云:“江河淮(huai)海,非欲(yu)于(yu)(yu)魚鱉蛟龍,魚鱉蛟龍自來(lai)歸之(zhi)。人(ren)(ren)能(neng)(neng)(neng)清虛寡(gua)欲(yu),無為非于(yu)(yu)至(zhi)道(dao)(dao),至(zhi)道(dao)(dao)自來(lai)歸之(zhi)于(yu)(yu)人(ren)(ren)。但能(neng)(neng)(neng)守太和元(yuan)炁,體(ti)道(dao)(dao)合真,萬(wan)物悉歸耳(er)。”
此段總(zong)述了(le)(le),所謂大(da)(da)道(dao)的造(zao)化,乃是(shi)大(da)(da)道(dao)中自然而(er)然大(da)(da)道(dao)無形的運作,絲毫(hao)沒有一點自私的作為,這樣(yang)才能(neng)做(zuo)到(dao)“大(da)(da)道(dao)之行也,天(tian)下為公”的境界。清(qing)、濁、動、靜(jing)、天(tian)、地、男、女,萬事萬物(wu)的生生化化,由(you)本到(dao)末的運行,永不停止(zhi),人在(zai)其境,如果(guo)迷于其中,隨波(bo)逐流,便是(shi)生死流浪!如果(guo)放下身心,合于大(da)(da)道(dao)的清(qing)靜(jing)無為,便是(shi)道(dao)德(de)崇(chong)高的人了(le)(le)。
(9)夫人(ren)神(shen)好清(qing),而(er)心擾之(zhi)(zhi);人(ren)心好靜,而(er)欲(yu)(yu)(yu)牽之(zhi)(zhi):神(shen),此處(chu)指人(ren)的(de)(de)(de)元(yuan)神(shen)本性(xing),來自無極中的(de)(de)(de)真陽之(zhi)(zhi)靈。心,元(yuan)炁(qi)結(jie)成的(de)(de)(de)東西,圣人(ren)云:“聲色(se)不(bu)(bu)(bu)止神(shen)不(bu)(bu)(bu)清(qing),思慮不(bu)(bu)(bu)止心不(bu)(bu)(bu)寧(ning),心不(bu)(bu)(bu)寧(ning)兮神(shen)不(bu)(bu)(bu)靈,神(shen)不(bu)(bu)(bu)寧(ning)兮道(dao)不(bu)(bu)(bu)成。”七情(qing)六欲(yu)(yu)(yu),是識神(shen)著了外(wai)境而(er)生(sheng)之(zhi)(zhi)貪(tan)念,元(yuan)炁(qi)所結(jie)成之(zhi)(zhi)心,本來也是好靜,但貪(tan)欲(yu)(yu)(yu)之(zhi)(zhi)念一起,牽動一心,就不(bu)(bu)(bu)再(zai)平靜了。此句言人(ren)的(de)(de)(de)心神(shen)本來清(qing)靜,都是因世(shi)欲(yu)(yu)(yu)之(zhi)(zhi)事干(gan)擾,而(er)使之(zhi)(zhi)不(bu)(bu)(bu)清(qing)靜。
(10)常能遣其欲,而心(xin)(xin)自(zi)(zi)靜,澄(cheng)其心(xin)(xin)而神自(zi)(zi)清:遣,去(qu)除。澄(cheng),澄(cheng)清。此句(ju)言人能去(qu)除七情(qing)六欲,內(nei)守元和自(zi)(zi)然(ran)之(zhi)炁,內(nei)心(xin)(xin)自(zi)(zi)然(ran)而然(ran)就(jiu)會安靜,七情(qing)六欲就(jiu)不能存在。古(gu)仙云:“欲從(cong)心(xin)(xin)起,息從(cong)心(xin)(xin)定,心(xin)(xin)息相依,息調心(xin)(xin)靜。”
(11)自然六欲(yu)(yu)(yu)不生,三(san)毒(du)(du)消滅(mie)(mie):六欲(yu)(yu)(yu),指六根,六根指眼(yan)、耳、口(kou)、鼻、心、意。欲(yu)(yu)(yu),染著之(zhi)貌,情愛之(zhi)喻。觀境而染,謂之(zhi)欲(yu)(yu)(yu)。所以眼(yan)見耳聞,意知心覺。世上之(zhi)人(ren)如(ru)果能(neng)斷其(qi)情,去(qu)其(qi)欲(yu)(yu)(yu),澄其(qi)心,忘(wang)其(qi)慮,而安其(qi)神(shen)(shen),那么六欲(yu)(yu)(yu)自然而然就會消滅(mie)(mie)不能(neng)存在。三(san)毒(du)(du)為三(san)尸(shi)(shi),上尸(shi)(shi)彭(peng)琚、中尸(shi)(shi)彭(peng)瓚、下(xia)尸(shi)(shi)彭(peng)矯。上尸(shi)(shi)好華飾(shi),中尸(shi)(shi)好滋味,下(xia)尸(shi)(shi)好淫(yin)欲(yu)(yu)(yu)。人(ren)若(ruo)能(neng)斷其(qi)華飾(shi),遠離滋味,絕其(qi)淫(yin)欲(yu)(yu)(yu),去(qu)此(ci)三(san)事,就能(neng)使毒(du)(du)消滅(mie)(mie),三(san)毒(du)(du)既滅(mie)(mie),就能(neng)神(shen)(shen)如(ru)炁(qi)暢,自然清靜(jing)。
(12)所(suo)(suo)(suo)以不能(neng)者,為心(xin)(xin)未(wei)(wei)澄,欲(yu)(yu)未(wei)(wei)遣也(ye):所(suo)(suo)(suo)以不能(neng)者,所(suo)(suo)(suo)以不能(neng)夠做到的,指(zhi)(zhi)人心(xin)(xin)被名利、聲色、滋味等所(suo)(suo)(suo)動,性(xing)亂(luan)情惑。為心(xin)(xin)未(wei)(wei)澄,指(zhi)(zhi)心(xin)(xin)不能(neng)澄清。欲(yu)(yu)未(wei)(wei)遣也(ye),指(zhi)(zhi)欲(yu)(yu)不能(neng)去除。此(ci)句(ju)言人心(xin)(xin)迷(mi)惑未(wei)(wei)斷,心(xin)(xin)有(you)所(suo)(suo)(suo)染,不能(neng)窮盡妙理。
(13)能遣之者,內觀其(qi)心,心無其(qi)心:人能斷情、絕貪、去欲,即(ji)無三毒(du)之害,使心處于形內,不能夠(gou)從外形上看到心內世界,心無其(qi)心。即(ji)無心可(ke)(ke)觀,無心可(ke)(ke)觀則無所(suo)用,無所(suo)修。就達(da)到清靜之道了(le)。
(14)外(wai)觀其(qi)形(xing)(xing),形(xing)(xing)無(wu)(wu)其(qi)形(xing)(xing):形(xing)(xing)由心(xin)主宰,心(xin)由形(xing)(xing)表(biao)現出來。形(xing)(xing)無(wu)(wu)主就(jiu)不(bu)能(neng)安靜,心(xin)沒(mei)有形(xing)(xing)表(biao)現出來就(jiu)不(bu)存在,心(xin)處于(yu)內,形(xing)(xing)見于(yu)外(wai),內外(wai)相(xiang)(xiang)承,不(bu)可(ke)相(xiang)(xiang)離。凡夫但知矜貴(gui)(gui)此身(shen)(shen), 而(er)(er)惡(e)大患(huan),不(bu)知大患(huan)即(ji)是(shi)(shi)我(wo)身(shen)(shen),多求資養,終(zhong)歸滅壞,故貴(gui)(gui)身(shen)(shen)即(ji)是(shi)(shi)貴(gui)(gui)患(huan),惡(e)患(huan)即(ji) 可(ke)惡(e)身(shen)(shen),為(wei)貴(gui)(gui)與大患(huan),俱(ju)以(yi)(yi)(yi)(yi)身(shen)(shen)為(wei)本,故言若也(ye)。只為(wei)有所,以(yi)(yi)(yi)(yi)有身(shen)(shen)患(huan),身(shen)(shen)既(ji)無(wu)(wu)矣,患(huan)豈有焉(yan),故我(wo)無(wu)(wu)身(shen)(shen),患(huan)將安托(tuo)。所言無(wu)(wu)者(zhe),坐忘喪我(wo),隳體離形(xing)(xing),即(ji)身(shen)(shen)無(wu)(wu)身(shen)(shen),無(wu)(wu)身(shen)(shen)非是(shi)(shi)滅壞,而(er)(er)稱(cheng)無(wu)(wu)也(ye)。故貴(gui)(gui)以(yi)(yi)(yi)(yi)身(shen)(shen)為(wei)天下(xia),若可(ke)寄(ji)天下(xia),不(bu)知身(shen)(shen)是(shi)(shi)大患(huan),矜而(er)(er)貴(gui)(gui)之(zhi),自(zi)貴(gui)(gui)其(qi)身(shen)(shen),恒欲陵物(wu),如此之(zhi)人,適可(ke)暫寓於世(shi)間,不(bu)得久視於天下(xia)。愛以(yi)(yi)(yi)(yi)身(shen)(shen)為(wei)天下(xia),若可(ke)托(tuo)天下(xia),寄(ji)是(shi)(shi)暫時寄(ji)寓,托(tuo)謂永相(xiang)(xiang)附托(tuo),言能(neng)保愛己身(shen)(shen)不(bu)輕馳騖。謙(qian)以(yi)(yi)(yi)(yi)自(zi)牧,雌而(er)(er)順物(wu)者(zhe),則(ze)可(ke)以(yi)(yi)(yi)(yi)托(tuo)化於天下(xia),故德經云自(zi)愛不(bu)自(zi)貴(gui)(gui)。獨(du)不(bu)以(yi)(yi)(yi)(yi)生(sheng)(sheng)為(wei)生(sheng)(sheng)者(zhe),是(shi)(shi)善能(neng)攝衛貴(gui)(gui)生(sheng)(sheng)之(zhi)人也(ye)。
(15)遠觀其(qi)(qi)物(wu)(wu)(wu)(wu)(wu)(wu),物(wu)(wu)(wu)(wu)(wu)(wu)無其(qi)(qi)物(wu)(wu)(wu)(wu)(wu)(wu):物(wu)(wu)(wu)(wu)(wu)(wu),道之妙用,非(fei)世間(jian)的一般物(wu)(wu)(wu)(wu)(wu)(wu)體,五行造化謂之物(wu)(wu)(wu)(wu)(wu)(wu),塊需然有(you)凝謂之形。凡是有(you)形質(zhi)的,都是后天(tian)之物(wu)(wu)(wu)(wu)(wu)(wu),物(wu)(wu)(wu)(wu)(wu)(wu)無其(qi)(qi)物(wu)(wu)(wu)(wu)(wu)(wu),謂之真(zhen),真(zhen)空也。《道德經》云:“道之為物(wu)(wu)(wu)(wu)(wu)(wu),惟恍惟惚(hu)(hu)。”又曰:“恍兮(xi)惚(hu)(hu)兮(xi),其(qi)(qi)中有(you)物(wu)(wu)(wu)(wu)(wu)(wu)。”此句言修(xiu)道之士,應(ying)當認取(qu)先天(tian)恍惚(hu)(hu)中的真(zhen)物(wu)(wu)(wu)(wu)(wu)(wu),而放下后天(tian)有(you)形的假物(wu)(wu)(wu)(wu)(wu)(wu),如此才能修(xiu)道成真(zhen)。
(16)三者既悟(wu),惟(wei)見(jian)于空(kong):三者,指心、形、物。空(kong),道之(zhi)用(yong)。此(ci)句言凡(fan)夫俗子,都執著(zhu)身、心、外(wai)物三種(zhong)東西,而(er)學道的(de)人,又常常執著(zhu)外(wai)面(mian)的(de)法界(jie)(jie),內里的(de)元(yuan)神(shen)(shen)(shen),遠處的(de)神(shen)(shen)(shen)通(tong),以至“凡(fan)”能(neng)(neng)證“圣(sheng)(sheng)”,“圣(sheng)(sheng)”不(bu)能(neng)(neng)成“神(shen)(shen)(shen)”。如果能(neng)(neng)摒棄這些,使(shi)大(da)道賦予了(le)神(shen)(shen)(shen)性,即(ji)可(ke)(ke)超凡(fan)入圣(sheng)(sheng)了(le)。再(zai)進一步修煉到“圣(sheng)(sheng)而(er)不(bu)可(ke)(ke)知之(zhi)謂(wei)神(shen)(shen)(shen)”的(de)高(gao)上境界(jie)(jie),即(ji)是真(zhen)空(kong)的(de)境界(jie)(jie)了(le)。
(17)觀(guan)空(kong)(kong)(kong)亦(yi)空(kong)(kong)(kong),空(kong)(kong)(kong)無(wu)所空(kong)(kong)(kong):空(kong)(kong)(kong),真空(kong)(kong)(kong)。空(kong)(kong)(kong)有(you)(you)兩種形式(shi),有(you)(you)大(da)(da)空(kong)(kong)(kong),有(you)(you)小空(kong)(kong)(kong)。此二空(kong)(kong)(kong)懼(ju)無(wu)即自(zi)然不染正性,以成(cheng)真道(dao)。觀(guan)空(kong)(kong)(kong)也空(kong)(kong)(kong),大(da)(da)道(dao)無(wu)象,空(kong)(kong)(kong)也有(you)(you)空(kong)(kong)(kong)象,應把此空(kong)(kong)(kong)象也加(jia)以忘去,則真空(kong)(kong)(kong)之境(jing)更加(jia)真實。空(kong)(kong)(kong)無(wu)所空(kong)(kong)(kong),凡居有(you)(you)質,都憑借大(da)(da)道(dao)而成(cheng)形,一切(qie)物(wu)類,都是從道(dao)而產(chan)生。大(da)(da)道(dao)坦然常存(cun)于物(wu),非(fei)為斷滅(mie)也。
(18)所(suo)空(kong)既無(wu),無(wu)無(wu)亦無(wu):大道沒有窮盡,修道到(dao)了(le)(le)空(kong)也(ye)沒有處(chu)所(suo)之(zhi)后,空(kong)也(ye)沒有了(le)(le)。如果(guo)仍然有空(kong),就(jiu)不能達到(dao)無(wu)的境界,再進一步(bu)做到(dao)無(wu)之(zhi)又無(wu),就(jiu)無(wu)也(ye)不存在了(le)(le)。空(kong)有皆(jie)忘才可以達到(dao)徹底的真(zhen)無(wu)。
(19)無(wu)(wu)無(wu)(wu)既無(wu)(wu),湛然常寂(ji):無(wu)(wu)無(wu)(wu),無(wu)(wu)執(zhi)。世間萬事萬物,都(dou)生(sheng)于(yu)無(wu)(wu),而歸(gui)于(yu)無(wu)(wu),無(wu)(wu)生(sheng)于(yu)有,有歸(gui)于(yu)無(wu)(wu),無(wu)(wu)者(zhe)有也,有者(zhe)無(wu)(wu)也。金木水火土異(yi)物,自然相假(jia),眾(zhong)相寄(ji)托,共(gong)成一身(shen)。是知(zhi)形體(ti),由來虛(xu)(xu)無(wu)(wu)。細析推陳(chen)出尋,遍體(ti)虛(xu)(xu)幻,況一切(qie)諸(zhu)法、念(nian)念(nian),亦(yi)復如是。是知(zhi)無(wu)(wu)即是有,有即是無(wu)(wu),自然而已。故經曰:無(wu)(wu)無(wu)(wu)既無(wu)(wu)。功夫到了(le)空也沒(mei)有的(de)地步,就萬法都(dou)無(wu)(wu)了(le),達到湛然而又(you)圓滿的(de)虛(xu)(xu)靜(jing)真本,即成真道了(le)。
(20)寂無(wu)所寂,欲(yu)豈能生:寂到了盡頭(tou),連寂都不存在了,就到了無(wu)為、無(wu)事(shi)、無(wu)欲(yu)的(de)境界(jie),自(zi)然成道了。
(21)欲(yu)既不生(sheng),即是真靜:真靜,自然無(wu)欲(yu)。求靜必須先遣欲(yu),有(you)欲(yu)則患生(sheng),無(wu)欲(yu)則無(wu)憂,無(wu)憂則可進入真靜。
(22)真(zhen)常應物:真(zhen),體無增(zeng)減謂之(zhi)真(zhen)。常者,法也。常能(neng)法則(ze)叫(jiao)真(zhen)常之(zhi)法。法則(ze)真(zhen)常應物,隨機(ji)而(er)化(hua)導眾(zhong)生。“寂然不(bu)動,感(gan)而(er)遂通(tong)”,“感(gan)而(er)遂通(tong)”依(yi)舊“寂然不(bu)動”。才能(neng)真(zhen)常應物。
(23)真(zhen)常得(de)性:凡欲(yu)得(de)成真(zhen)性,須修(xiu)常性而(er)為(wei)道性。得(de)者動也。動其本(ben)性,謂(wei)其得(de)性。
(24)常(chang)應常(chang)靜(jing),常(chang)清靜(jing)矣:“事來(lai)則(ze)應”,常(chang)應則(ze)無(wu)所不(bu)應。常(chang)者道(dao)體(ti)(ti)也,應者靈(ling)機(ji)也。言(yan)道(dao)體(ti)(ti)可(ke)(ke)以隨機(ji)而(er)應萬(wan)變。“事去則(ze)忘”如浮云(yun)過(guo)空,云(yun)過(guo)則(ze)天(tian)又清又靜(jing)。可(ke)(ke)知,不(bu)管天(tian)之(zhi)(zhi)有(you)云(yun)無(wu)云(yun),而(er)天(tian)體(ti)(ti)本凈,不(bu)管心(xin)(xin)(xin)之(zhi)(zhi)有(you)事無(wu)事,皆可(ke)(ke)常(chang)若無(wu)心(xin)(xin)(xin),無(wu)心(xin)(xin)(xin)之(zhi)(zhi)心(xin)(xin)(xin),是(shi)為(wei)道(dao)心(xin)(xin)(xin),是(shi)為(wei)真(zhen)心(xin)(xin)(xin),真(zhen)心(xin)(xin)(xin)乃清靜(jing)無(wu)染之(zhi)(zhi)心(xin)(xin)(xin),也即(ji)可(ke)(ke)應萬(wan)境萬(wan)變而(er)永恒不(bu)變之(zhi)(zhi)心(xin)(xin)(xin)。
(25)如此清靜,漸(jian)入(ru)真道:真道,指清靜之性(xing)。真,即為(wei)道。此句言經中(zhong)不言,令人(ren)須假性(xing)修,漸(jian)進而成(cheng)真。
(26)既(ji)入真(zhen)道(dao),名為得道(dao):此句接上句,言既(ji)入真(zhen)道(dao),名悟修真(zhen)。煉凡成真(zhen),煉真(zhen)成神。
(27)雖名得(de)道(dao),實(shi)無(wu)所得(de):雖然(ran)從名目(mu)上(shang)說,似乎是得(de)到了道(dao),但(dan)其實(shi)道(dao)為(wei)天地之(zhi)本(ben)源,宇宙之(zhi)原(yuan)動力,大自然(ran)之(zhi)規律。獨立而不改,周行而不殆(dai)。自本(ben)自根,未有天地,自古以固存。先天地生而不為(wei)久,長于上(shang)古而不為(wei)老。太上(shang)無(wu)極(ji)大道(dao),本(ben)無(wu)得(de)無(wu)失,無(wu)形無(wu)象,視之(zhi)不見,聽之(zhi)不聞,搏(bo)之(zhi)不得(de)。故曰實(shi)無(wu)所得(de)。
(28)為(wei)化眾生,名為(wei)得道:化,返以守真(zhen)謂之(zhi)(zhi)化。化,遷變之(zhi)(zhi)義。逐換應見之(zhi)(zhi)名,化別(bie)種種,應見容儀。有無莫測,透化時人。透化者,指(zhi)事為(wei)喻。恒勸開悟教(jiao)道之(zhi)(zhi)名。普令后學(xue)之(zhi)(zhi)人。舍惡從善,惜(xi)身保命。故(gu)要歸于圣教(jiao)。只有太上西(xi)化流沙,八十一國,亦法視相,或見大人,身千(qian)丈;或見小人,身長丈八。變見無方,易形(xing)改號。或曰金仙,或曰梵仙。隨方設化,同體異名。教(jiao)人修(xiu)道,去妄(wang)成真(zhen)。乃立清靜之(zhi)(zhi)教(jiao),是(shi)為(wei)得道。
(29)能(neng)悟(wu)之(zhi)者,可(ke)傳圣(sheng)道(dao)(dao):悟(wu),覺,猶通(tong)。此句言凡學仙之(zhi)人(ren),若(ruo)悟(wu)真理,則不(bu)以(yi)西竺東土為名,分(fen)別六(liu)合之(zhi)內(nei),天上地(di)下,道(dao)(dao)化(hua)一也(ye)(ye)。若(ruo)悟(wu)解之(zhi)者也(ye)(ye)不(bu)以(yi)至(zhi)道(dao)(dao)為尊,也(ye)(ye)不(bu)以(yi)眾教為異,也(ye)(ye)不(bu)以(yi)儒宗為別。能(neng)悟(wu)本性,非(fei)分(fen)別所得。但能(neng)體似虛(xu)無,常得至(zhi)道(dao)(dao)。歸身內(nei)修清靜(jing),則順天從(cong)也(ye)(ye),名合人(ren)事,可(ke)以(yi)救(jiu)苦拔(ba)衰(shuai)。以(yi)此修持,自(zi)(zi)(zi)然清靜(jing)。人(ren)能(neng)清靜(jing),至(zhi)道(dao)(dao)自(zi)(zi)(zi)來,不(bu)求(qiu)自(zi)(zi)(zi)得,不(bu)學而成。清靜(jing)自(zi)(zi)(zi)然,圣(sheng)道(dao)(dao)歸身,所以(yi)說可(ke)傳圣(sheng)道(dao)(dao)。
此段總的是講了要“遣(qian)(qian)欲”、“澄心”,在(zai)做(zuo)到(dao)“無(wu)(wu)心”、“無(wu)(wu)形”、“無(wu)(wu)物”的境界后,還要把“空”、“無(wu)(wu)”及湛然之“寂”也(ye)當(dang)做(zuo)有名之物,遣(qian)(qian)而(er)忘(wang)之,以達到(dao)“真(zhen)常(chang)”、“清靜(jing)”,從(cong)而(er)“得道(dao)”。所謂得道(dao),并不是指有形有象之道(dao),而(er)是得證虛(xu)靈(ling)本性圓(yuan)滿無(wu)(wu)缺之道(dao),得了此道(dao)之后,可(ke)以應(ying)(ying)物應(ying)(ying)事,玄同萬物。妙合先天之炁,而(er)運化(hua)于(yu)萬物內外(wai),綿綿無(wu)(wu)盡(jin)。
(30)老君(jun)曰:上(shang)士(shi)(shi)無爭(zheng),下士(shi)(shi)好爭(zheng):上(shang)士(shi)(shi),有(you)修(xiu)為(wei)有(you)涵(han)養的(de)(de)上(shang)等智(zhi)慧(hui)的(de)(de)人,是(shi)上(shang)德派生(sheng)的(de)(de)。下士(shi)(shi),指(zhi)修(xiu)為(wei)涵(han)養各方面都次(ci)于上(shang)士(shi)(shi)的(de)(de)人。爭(zheng),求靜,執有(you)之(zhi)意。此(ci)句言有(you)修(xiu)為(wei)有(you)涵(han)養的(de)(de)上(shang)等智(zhi)慧(hui)的(de)(de)人,不與外(wai)界爭(zheng)勝(sheng)爭(zheng)強而(er)自(zi)強。這是(shi)上(shang)士(shi)(shi)所(suo)獲得的(de)(de)福炁,而(er)下士(shi)(shi)由于一味爭(zheng)取身外(wai)之(zhi)物,而(er)失其內在(zai)真(zhen)性,終使神(shen)喪炁絕,一無所(suo)獲。
(31)上(shang)(shang)(shang)(shang)德(de)(de)(de)不(bu)德(de)(de)(de),下(xia)德(de)(de)(de)執(zhi)德(de)(de)(de):德(de)(de)(de),是(shi)道(dao)(dao)所(suo)表現出(chu)來的(de)(de),通于道(dao)(dao)。經云:“道(dao)(dao)之在我即為德(de)(de)(de)。”又云:“德(de)(de)(de)者(zhe)得也。”德(de)(de)(de)的(de)(de)體(ti)性特征都同(tong)于道(dao)(dao),道(dao)(dao)無(wu)(wu)(wu)形(xing)無(wu)(wu)(wu)象,含(han)而(er)不(bu)露,空虛而(er)無(wu)(wu)(wu)跡象,卻(que)無(wu)(wu)(wu)所(suo)不(bu)有,無(wu)(wu)(wu)所(suo)不(bu)在,無(wu)(wu)(wu)所(suo)不(bu)為,無(wu)(wu)(wu)所(suo)不(bu)成。生育天地(di),運行日月,長(chang)養萬物(wu),卻(que)不(bu)自恃(shi)、自彰。這種特征表現在人(ren)身上(shang)(shang)(shang)(shang),就叫“上(shang)(shang)(shang)(shang)德(de)(de)(de)”。上(shang)(shang)(shang)(shang)德(de)(de)(de)和常德(de)(de)(de)一樣(yang),是(shi)內在的(de)(de)、實(shi)質的(de)(de)、無(wu)(wu)(wu)形(xing)的(de)(de)、自然的(de)(de),而(er)不(bu)是(shi)外(wai)在的(de)(de)、表面的(de)(de)、形(xing)式(shi)上(shang)(shang)(shang)(shang)的(de)(de)東西。因而(er),無(wu)(wu)(wu)形(xing)的(de)(de)道(dao)(dao)是(shi)大(da)道(dao)(dao),無(wu)(wu)(wu)形(xing)的(de)(de)內在之德(de)(de)(de)是(shi)上(shang)(shang)(shang)(shang)德(de)(de)(de)。而(er)下(xia)德(de)(de)(de)之人(ren),一味追求有為之法(fa),飄流浮(fu)于開、情之間,自以為是(shi),無(wu)(wu)(wu)法(fa)突破小我而(er)進(jin)入無(wu)(wu)(wu)我的(de)(de)高(gao)上(shang)(shang)(shang)(shang)境界。
(32)執(zhi)著之者,不(bu)名道(dao)德(de)(de)(de):執(zhi)著,指執(zhi)德(de)(de)(de)、下(xia)(xia)德(de)(de)(de)。道(dao)德(de)(de)(de),指通變無(wu)方,存亡自在,應見即用,能尊能貴,悉皆自然。此句(ju)言(yan)下(xia)(xia)德(de)(de)(de)之人(ren),故執(zhi)諸(zhu)相,行流涉于有為,是(shi)不(bu)懂事理,不(bu)懂道(dao)德(de)(de)(de)的(de)人(ren),不(bu)能成道(dao)。
此段總講了人(ren)能安分(fen)守己(ji),善(shan)保(bao)自性,摒去一(yi)切塵(chen)障,樂道(dao)報(bao)德,自然靈(ling)性升華(hua),福壽無邊(bian),切莫執著一(yi)事一(yi)物(wu)而(er)自困愁城(cheng),成為(wei)一(yi)個(ge)不(bu)明事理、不(bu)能自拔的人(ren)。
(33)眾(zhong)(zhong)生所(suo)以不得真道(dao)者(zhe),為有(you)(you)妄(wang)(wang)心(xin):妄(wang)(wang),動(dong)(dong)(dong)(dong)。情(qing)(qing)浮意動(dong)(dong)(dong)(dong),心(xin)生所(suo)妄(wang)(wang)。動(dong)(dong)(dong)(dong),亂(luan)思(si),因妄(wang)(wang)亂(luan)了(le)(le)本性。此句言一(yi)切眾(zhong)(zhong)生不得真道(dao)的原因,都(dou)是被情(qing)(qing)染意動(dong)(dong)(dong)(dong)。妄(wang)(wang)有(you)(you)所(suo)思(si),思(si)有(you)(you)所(suo)惑(惑,感其情(qing)(qing)而(er)妄(wang)(wang)動(dong)(dong)(dong)(dong)于意)。意動(dong)(dong)(dong)(dong)其思(si)而(er)妄(wang)(wang)生于心(xin)。人一(yi)但有(you)(you)了(le)(le)妄(wang)(wang)動(dong)(dong)(dong)(dong)之心(xin),自然不能清靜,又(you)說妄(wang)(wang)動(dong)(dong)(dong)(dong)即亡(wang)。都(dou)亡(wang)失(shi)道(dao)性。所(suo)以說逐境(jing)而(er)感情(qing)(qing)妄(wang)(wang)動(dong)(dong)(dong)(dong),不能得到真道(dao)。
(34)既(ji)有妄心(xin),即驚(jing)其(qi)神:驚(jing),指心(xin)之(zhi)極畏,不只指盡驚(jing)。驚(jing)有兩種情況(kuang),一指內修清(qing)(qing)靜,忘了形(xing)而驚(jing)其(qi)神;二指外(wai)(wai)習事情,勞于(yu)心(xin)而驚(jing)其(qi)形(xing)。此句言外(wai)(wai)又(you)既(ji)驚(jing)其(qi)形(xing)體(ti),內誘自然(ran)驚(jing)于(yu)其(qi)神。想(xiang)要心(xin)神安靜,就要外(wai)(wai)欲(yu)不生,欲(yu)不能(neng)生,自然(ran)清(qing)(qing)靜。
(35)既驚(jing)其(qi)神(shen),即(ji)著萬(wan)物:人如果驚(jing)其(qi)神(shen),外就有所著于(yu)境,內里就失去正性(xing),也可理解為(wei)道貴守一,不可著于(yu)萬(wan)物而驚(jing)其(qi)神(shen)。
(36)既(ji)著萬物(wu),即(ji)生貪求:貪,過分追求、偏愛。有兩種(zhong)情(qing)況:一(yi)是(shi)貪于世(shi)事,外求華飾欲樂(le),這種(zhong)情(qing)況為陰咎,不合于陽,就(jiu)不能(neng)清(qing)靜,是(shi)為沉滯;二是(shi)貪于進修窮(qiong)尋真理(li),堅求至道,這叫內貪。這種(zhong)情(qing)況屬于陽,能(neng)體道合真,自然(ran)清(qing)靜。
(37)既生(sheng)貪(tan)(tan)求(qiu)(qiu),即是(shi)(shi)煩惱(nao)(nao):貪(tan)(tan)求(qiu)(qiu)外(wai)事,要(yao)(yao)(yao)漸(jian)漸(jian)斷除(chu);貪(tan)(tan)求(qiu)(qiu)內事,要(yao)(yao)(yao)勤勤修進。雖(sui)然(ran)是(shi)(shi)內求(qiu)(qiu)至道(dao),也(ye)不可以固執,如此也(ye)能(neng)生(sheng)煩惱(nao)(nao)。這里的(de)煩惱(nao)(nao)也(ye)分(fen)兩(liang)種(zhong)情(qing)況(kuang),有輕(qing)重(zhong)之分(fen),一是(shi)(shi)輕(qing)煩惱(nao)(nao),二(er)是(shi)(shi)重(zhong)煩惱(nao)(nao)。輕(qing)煩惱(nao)(nao)是(shi)(shi)貪(tan)(tan)求(qiu)(qiu)至道(dao),這種(zhong)情(qing)況(kuang)也(ye)生(sheng)煩惱(nao)(nao)。二(er)是(shi)(shi)外(wai)求(qiu)(qiu)世法,名重(zhong)煩惱(nao)(nao)。輕(qing)就(jiu)合(he)陽(yang),所以叫(jiao)清,重(zhong)即合(he)陰,所以叫(jiao)濁。雖(sui)然(ran)分(fen)了(le)輕(qing)重(zhong),但兩(liang)者這間又是(shi)(shi)相對的(de)。貪(tan)(tan)就(jiu)會生(sheng)迷惑(huo),但是(shi)(shi)要(yao)(yao)(yao)舍重(zhong)棄輕(qing),內守元和,湛然(ran)不動,所以叫(jiao)懷道(dao)抱德了(le),自然(ran)而然(ran)就(jiu)淳樸(pu)了(le)。
(38)煩惱妄想,憂(you)苦(ku)身(shen)心(xin)。便遭濁辱(ru),流浪生(sheng)(sheng)(sheng)死。常沉(chen)苦(ku)海(hai),永(yong)失真道(dao):濁,染(ran)。辱(ru),污。流浪,指(zhi)(zhi)反復。苦(ku)海(hai),苦(ku)的大(da)海(hai),海(hai)指(zhi)(zhi)大(da)。此句(ju)言(yan)人的身(shen)心(xin)逐于(yu)(yu)外物,憂(you)苦(ku)自然(ran)而然(ran)就產生(sheng)(sheng)(sheng)而擾(rao)亂身(shen)心(xin),在(zai)生(sheng)(sheng)(sheng)死之間反復,永(yong)遠不(bu)能超(chao)脫,流浪于(yu)(yu)苦(ku)海(hai)之中(zhong)。憂(you)苦(ku)的事不(bu)能夠休止,都是出(chu)自人心(xin)造作的。學道(dao)的人,都內(nei)守(shou)(shou)(shou)其(qi)一外除其(qi)想(一,指(zhi)(zhi)身(shen))。圣人云:“存(cun)三守(shou)(shou)(shou)一”。(三,指(zhi)(zhi)精、炁、神。)但守(shou)(shou)(shou)其(qi)身(shen),必存(cun)于(yu)(yu)三。所以《西(xi)升經》云:守(shou)(shou)(shou)身(shen)不(bu)失,常存(cun)也(ye),專守(shou)(shou)(shou)其(qi)一,不(bu)生(sheng)(sheng)(sheng)妄想,即免(mian)于(yu)(yu)苦(ku)海(hai),沉(chen)淪憂(you)苦(ku),不(bu)著于(yu)(yu)身(shen)。心(xin)自然(ran)解脫,自然(ran)清靜。
(39)真常(chang)(chang)之(zhi)道(dao)(dao)(dao),悟(wu)者自(zi)(zi)得(de)(de),得(de)(de)悟(wu)道(dao)(dao)(dao)者,常(chang)(chang)清(qing)靜矣:真道(dao)(dao)(dao)是(shi)常(chang)(chang)存(cun)的(de),無(wu)(wu)時(shi)不在,不生也不滅,她外包天地(di),內(nei)入毫(hao)芒,運行日月,長養萬物(wu),人(ren)能(neng)悟(wu)解,自(zi)(zi)然而(er)得(de)(de),得(de)(de)的(de)不是(shi)外在的(de)東西,而(er)是(shi)道(dao)(dao)(dao)。所以(yi)太上說,人(ren)能(neng)覺悟(wu),悟(wu)則本性(xing),謂之(zhi)得(de)(de)道(dao)(dao)(dao)也,所得(de)(de)到的(de)道(dao)(dao)(dao)不是(shi)大(da)道(dao)(dao)(dao),大(da)道(dao)(dao)(dao)是(shi)難(nan)求難(nan)得(de)(de)的(de)。經(jing)云:“天道(dao)(dao)(dao)無(wu)(wu)親,常(chang)(chang)與善人(ren)。”又云:“道(dao)(dao)(dao)本無(wu)(wu)形,莫之(zhi)能(neng)名(ming),得(de)(de)悟(wu)之(zhi)者,惟已自(zi)(zi)知。”善人(ren)常(chang)(chang)能(neng)守于清(qing)靜,都是(shi)得(de)(de)到真道(dao)(dao)(dao)的(de)人(ren)。
此段(duan)總講(jiang)了(le)(le)眾(zhong)生所以不能得到(dao)真(zhen)道(dao)的原因,是(shi)由于妄念之(zhi)起(qi),貪求身(shen)外有形之(zhi)物(wu),大傷自己精(jing)炁神,以至(zhi)流(liu)浪生死,常存苦(ku)海(hai)濁辱(ru)之(zhi)中,受苦(ku)受難。如(ru)果一心向善,修煉真(zhen)常之(zhi)道(dao),一旦了(le)(le)悟大道(dao)的規律,修之(zhi)不輟,自會(hui)有成。以達到(dao)常清(qing)常靜,有至(zhi)樂而無苦(ku)難的真(zhen)常境界。
(40)仙(xian)人(ren)葛(ge)玄曰:吾(wu)得(de)真(zhen)(zhen)道(dao)(dao)(dao),誦(song)此經(jing)(jing)萬(wan)遍(bian):葛(ge)翁,此指(zhi)葛(ge)玄。三國時方士,字孝先,丹陽句(ju)容(rong)(今屬江蘇)人(ren)。《抱樸子·金丹篇》稱(cheng),他曾經(jing)(jing)從(cong)左(zuo)慈學道(dao)(dao)(dao),受《太(tai)清(qing)丹經(jing)(jing)》、《九鼎丹經(jing)(jing)》、《金液丹經(jing)(jing)》等煉丹經(jing)(jing)書,于閣皂山(shan)修道(dao)(dao)(dao),常辟谷(gu)服(fu)食,擅符咒諸法(fa),奇術甚多。后(hou)(hou)世(shi)道(dao)(dao)(dao)教(jiao)尊稱(cheng)為(wei)(wei)“葛(ge)仙(xian)公”或“葛(ge)仙(xian)翁”,又稱(cheng)“太(tai)極左(zuo)仙(xian)公”;北(bei)宋徽宗(zong)時封(feng)為(wei)(wei)“沖應(ying)真(zhen)(zhen)人(ren)”;南宋理宗(zong)時封(feng)為(wei)(wei)“沖應(ying)孚(fu)佑(you)真(zhen)(zhen)君”。明清(qing)時,道(dao)(dao)(dao)門和民間又常稱(cheng)葛(ge)洪為(wei)(wei)葛(ge)仙(xian)翁。仙(xian)翁,祖(zu)代(dai)求(qiu)仙(xian),皆成真(zhen)(zhen)人(ren),仙(xian)翁初入道(dao)(dao)(dao)之時,居(ju)長白(bai)山(shan),或居(ju)東岳,自(zi)后(hou)(hou)遍(bian)歷名山(shan),殷勤(qin)求(qiu)道(dao)(dao)(dao),成道(dao)(dao)(dao)之后(hou)(hou),隱跡潛形,惟(wei)值得(de)留經(jing)(jing)教(jiao)于世(shi),勸悟(wu)后(hou)(hou)學之徒(tu),凡言(yan)誦(song)此經(jing)(jing)萬(wan)遍(bian)者,即萬(wan)行圓備(bei),圓滿之意。又說,萬(wan)遍(bian)道(dao)(dao)(dao)備(bei),飛升太(tai)空,萬(wan)神之備(bei),萬(wan)遍(bian)既周,乃成清(qing)靜之道(dao)(dao)(dao)。
(41)此經是天(tian)人習,不(bu)傳下士(shi):天(tian)人,極陽(yang)之(zhi)仙。天(tian)仙者,碧落飛(fei)騰(teng),游行(xing)自在,兩腋有(you)(you)(you)(you)毛羽,也(ye)叫(jiao)羽客。凡(fan)是天(tian)仙羽客,住于(yu)三清之(zhi)上(shang),常(chang)行(xing)于(yu)經法(fa),也(ye)不(bu)輕傳下士(shi)。世(shi)人苦(ku)修天(tian)人之(zhi)行(xing),即(ji)謂天(tian)上(shang)人。凡(fan)欲修學(xue)之(zhi)士(shi),何(he)不(bu)誦習此經,日有(you)(you)(you)(you)進修三業,若無(wu)退(tui)(tui)慢之(zhi)心,是有(you)(you)(you)(you)進無(wu)退(tui)(tui)之(zhi)士(shi),也(ye)不(bu)令經傳下士(shi)。圣(sheng)人云(yun):“經法(fa)流行(xing)于(yu)世(shi),學(xue)人若遇須(xu)當寶(bao)而貴之(zhi),不(bu)可輕世(shi),如(ru)逢賢士(shi),有(you)(you)(you)(you)心即(ji)授,有(you)(you)(you)(you)善即(ji)傳。”
(42)吾昔受(shou)之于東(dong)(dong)華(hua)帝(di)(di)君:吾,仙(xian)翁(weng)自稱。東(dong)(dong)華(hua)帝(di)(di)君,又名木公(gong)、東(dong)(dong)王(wang)(wang)公(gong)、扶桑大(da)帝(di)(di),與丹靈(ling)、黃老、皓靈(ling)、玄老并稱“五方五老”,他掌管男仙(xian)名籍,男人成仙(xian)必(bi)謁(ye)東(dong)(dong)王(wang)(wang)公(gong),女于成仙(xian)必(bi)謁(ye)西王(wang)(wang)母。此句言仙(xian)翁(weng)得受(shou)此經(清靜經)于東(dong)(dong)華(hua)帝(di)(di)君,也是不輕傳于下士的。
(43)東華帝君受之于(yu)金(jin)闕帝君:金(jin)闕,指(zhi)天庭。金(jin)闕帝君,經(jing)書中說法不(bu)一,有經(jing)稱是(shi)(shi)太上(shang)老君。有經(jing)稱是(shi)(shi)太上(shang)老君隨方(fang)設化(hua),或號天皇(huang)大帝,或曰太一救苦(ku)天尊,或號金(jin)闕圣君。此意指(zhi)上(shang)圣帝君都(dou)寶秘(mi)此經(jing),何況(kuang)后學(xue)傳授修(xiu)持(chi)諷(feng)誦,還(huan)不(bu)更(geng)加崇(chong)仰而學(xue)修(xiu)。
(44)金(jin)(jin)闕帝(di)君受之于(yu)西(xi)(xi)(xi)王母(mu)(mu):西(xi)(xi)(xi)王母(mu)(mu),即王母(mu)(mu)娘娘、金(jin)(jin)母(mu)(mu)。是道教諸女(nv)仙之尊神,女(nv)仙之首,凡女(nv)人成仙必謁“金(jin)(jin)母(mu)(mu)”。此句言金(jin)(jin)闕帝(di)君受此經于(yu)西(xi)(xi)(xi)王母(mu)(mu)之時(shi),也是不(bu)輕傳下士的。
(45)皆(jie)口口相傳,不(bu)(bu)記(ji)(ji)文字。吾今于世(shi),書(shu)(shu)而錄之:口口相傳,指古(gu)圣人傳授(shou)經(jing)法,都是內藏心(xin)腹,秘(mi)受經(jing)文,流通行化(hua),并不(bu)(bu)記(ji)(ji)文字,就不(bu)(bu)被世(shi)人所能(neng)見到。自從仙翁(weng)以來(lai),書(shu)(shu)寫(xie)下了此經(jing),傳于下世(shi),普遍流行,是要拔度后學之人。
(46)上士(shi)悟(wu)之(zhi)(zhi),升(sheng)為天(tian)(tian)官(guan):上士(shi),外煉形(xing)質,內養精神(shen)(shen)(shen)。外和其(qi)(qi)光,而同其(qi)(qi)塵,內修功而保其(qi)(qi)元(yuan)炁(qi),元(yuan)炁(qi)是(shi)神(shen)(shen)(shen)之(zhi)(zhi)母,人能常存于(yu)元(yuan)炁(qi),下保于(yu)丹田(tian),上固于(yu)泥(ni)丸(wan),中守于(yu)絳宮,這(zhe)樣保于(yu)三(san)(san)元(yuan),內養于(yu)神(shen)(shen)(shen)。(神(shen)(shen)(shen),炁(qi)之(zhi)(zhi)子。形(xing),神(shen)(shen)(shen)之(zhi)(zhi)舍。神(shen)(shen)(shen)是(shi)身之(zhi)(zhi)主,身無主則不(bu)安,形(xing)無神(shen)(shen)(shen)而不(bu)立。)上達之(zhi)(zhi)士(shi),常服(fu)日(ri)精,保于(yu)下丹田(tian),飲月華,保于(yu)腦(nao)戶。(腦(nao)戶,指泥(ni)丸(wan)上丹田(tian),屬(shu)陰(yin)。所以用太陽精炁(qi)保之(zhi)(zhi)。)易經云:“一陰(yin)一陽之(zhi)(zhi)謂(wei)道,能恃日(ri)月二景,扶(fu)身形(xing)而行(xing)之(zhi)(zhi),必升(sheng)為天(tian)(tian)官(guan)。五(wu)云五(wu)炁(qi),是(shi)五(wu)行(xing)之(zhi)(zhi)正(zheng)炁(qi)。凡(fan)上道之(zhi)(zhi)人,五(wu)臟(zang)既真,五(wu)臟(zang)炁(qi)自生五(wu)行(xing),真炁(qi)化成(cheng)五(wu)云,扶(fu)其(qi)(qi)形(xing)質,上游三(san)(san)界(jie)(三(san)(san)界(jie),欲界(jie)、色界(jie)、無色界(jie)),下游十方(十方,指四維、上、下。)。三(san)(san)界(jie)十方俱無滯礙,然后(hou)升(sheng)入上清(qing),得位為天(tian)(tian)官(guan)之(zhi)(zhi)號。
(47)中士(shi)(shi)修之(zhi)(zhi),南(nan)宮列仙:凡學道(dao)之(zhi)(zhi)士(shi)(shi),先(xian)順煉(lian)肌,謂(wei)(wei)之(zhi)(zhi)寶玉(yu)(玉(yu),指(zhi)(zhi)(zhi)骨(gu))。煉(lian)肺保(bao)津(jin),謂(wei)(wei)之(zhi)(zhi)炁。(金(jin)(jin),指(zhi)(zhi)(zhi)肺。金(jin)(jin)石(shi),指(zhi)(zhi)(zhi)腎(shen)。丹,指(zhi)(zhi)(zhi)心(xin)。)安心(xin)息氣,保(bao)于(yu)(yu)。腎(shen)臟,乃得延(yan)年。不是(shi)世間金(jin)(jin)石(shi)寶玉(yu)。這里所(suo)謂(wei)(wei)的(de)金(jin)(jin)石(shi),能保(bao)人性命。另據圖南(nan)子(zi)云:如(ru)(ru)何外寶?即先(xian)要內(nei)保(bao)。如(ru)(ru)果能內(nei)保(bao)于(yu)(yu)性命,然后上(shang)參于(yu)(yu)上(shang)清圣文。(圣文,指(zhi)(zhi)(zhi)上(shang)清秘寶之(zhi)(zhi)書。)下達玄(xuan)微。(玄(xuan)微,指(zhi)(zhi)(zhi)下元腎(shen))又據上(shang)清經云:南(nan)方有丹靈天(tian)(tian),內(nei)有蕊(rui)珠宮,宮內(nei)有一真(zhen)君號(hao)靈天(tian)(tian)君。又據是(shi)朱陽宮或朱陵宮。宮的(de)一處有炎(yan)炎(yan)火煉(lian)池,池有七寶宮殿。也稱(cheng)紫陽宮。如(ru)(ru)果有下達之(zhi)(zhi)士(shi)(shi),學道(dao)成功(gong)的(de),得到司命真(zhen)君認同,錄下姓名,奏上(shang)南(nan)宮,就得為仙宮之(zhi)(zhi)號(hao)了。
(48)下(xia)士(shi)得(de)之,在(zai)世(shi)長年(nian):下(xia)士(shi)不能絕利一源,都求資身益命之道(dao),或(huo)(huo)服靈藥,或(huo)(huo)餌丹(dan)砂,或(huo)(huo)休(xiu)名(ming)棄位,或(huo)(huo)淡靜(jing)安神,或(huo)(huo)依倚林泉,或(huo)(huo)藏跡于(yu)朝市,內(nei)修至道(dao),外合五常,或(huo)(huo)隱或(huo)(huo)見,體道(dao)合真,如斯不退,尚保(bao)延年(nian),何(he)(he)況高士(shi)英賢,隱于(yu)嵩谷,學神人(ren)(ren)餐(can)藥而得(de)白日升天(tian)。何(he)(he)故(gu)后人(ren)(ren)不能專至,即今西(xi)岳華山,山居隱士(shi),丁(ding)陳二人(ren)(ren),在(zai)世(shi)延年(nian)注名(ming)以入仙位,況后人(ren)(ren)不能相效,故(gu)舉此(ci)數,喻乃明至道(dao)無偏(pian)求者必達。故(gu)本(ben)經云:天(tian)道(dao)無親,常與善人(ren)(ren)。
(49)游行(xing)三(san)(san)(san)界(jie)(jie)(jie),升(sheng)入(ru)金(jin)門:靈(ling)寶(bao)經(jing)(jing)(jing)(jing)云(yun)(yun)(yun):三(san)(san)(san)十(shi)二(er)天(tian)(tian)(tian)(tian)、三(san)(san)(san)十(shi)二(er)帝,第六名(ming)(ming)上(shang)(shang)明七曜摩夷天(tian)(tian)(tian)(tian)帝。名(ming)(ming)恬(tian)會延,此(ci)是欲界(jie)(jie)(jie)。雖有此(ci)說,凡學(xue)道但去其(qi)(qi)欲,即名(ming)(ming)真(zhen)人。色(se)界(jie)(jie)(jie)在二(er)十(shi)四重天(tian)(tian)(tian)(tian),無(wu)極云(yun)(yun)(yun)誓天(tian)(tian)(tian)(tian)為色(se)界(jie)(jie)(jie),其(qi)(qi)帝君號名(ming)(ming)飄駑(nu)穹隆。太(tai)素秀(xiu)樂(le)禁上(shang)(shang)天(tian)(tian)(tian)(tian)為無(wu)色(se)界(jie)(jie)(jie),帝君名(ming)(ming)龍羅(luo)覺長,此(ci)名(ming)(ming)三(san)(san)(san)界(jie)(jie)(jie),乃指(zhi)天(tian)(tian)(tian)(tian)地而(er)言,此(ci)為外約大(da)綱之(zhi)(zhi)(zhi)(zhi)說,若(ruo)喻人身而(er)言,三(san)(san)(san)界(jie)(jie)(jie)即三(san)(san)(san)丹(dan)(dan)田(tian)。下丹(dan)(dan)田(tian)為欲界(jie)(jie)(jie),中丹(dan)(dan)田(tian)為色(se)界(jie)(jie)(jie),上(shang)(shang)丹(dan)(dan)田(tian)為無(wu)色(se)界(jie)(jie)(jie)。人若(ruo)保守于(yu)三(san)(san)(san)丹(dan)(dan)田(tian),則精炁(qi)神(shen)存上(shang)(shang)中下三(san)(san)(san)丹(dan)(dan)田(tian)之(zhi)(zhi)(zhi)(zhi)境,真(zhen)人游于(yu)三(san)(san)(san)界(jie)(jie)(jie),若(ruo)得三(san)(san)(san)丹(dan)(dan)田(tian),神(shen)俱(ju)足則自然升(sheng)天(tian)(tian)(tian)(tian)。所以經(jing)(jing)(jing)(jing)云(yun)(yun)(yun):形神(shen)俱(ju)妙(miao),與道合真(zhen)。《上(shang)(shang)清經(jing)(jing)(jing)(jing)》云(yun)(yun)(yun):大(da)羅(luo)天(tian)(tian)(tian)(tian)在三(san)(san)(san)十(shi)二(er)天(tian)(tian)(tian)(tian)上(shang)(shang)。《靈(ling)寶(bao)經(jing)(jing)(jing)(jing)》云(yun)(yun)(yun):三(san)(san)(san)界(jie)(jie)(jie)之(zhi)(zhi)(zhi)(zhi)上(shang)(shang),渺渺大(da)羅(luo),大(da)羅(luo)之(zhi)(zhi)(zhi)(zhi)境,惟有三(san)(san)(san)清宮闕。莫不(bu)上(shang)(shang)圣高尊游于(yu)其(qi)(qi)上(shang)(shang)。學(xue)道人若(ruo)先修內行(xing),保固(gu)守于(yu)三(san)(san)(san)元神(shen),三(san)(san)(san)元神(shen)俱(ju)備,自得升(sheng)天(tian)(tian)(tian)(tian),游行(xing)三(san)(san)(san)清之(zhi)(zhi)(zhi)(zhi)境,出入(ru)金(jin)闕之(zhi)(zhi)(zhi)(zhi)前(qian),朝拜太(tai)上(shang)(shang)、得為真(zhen)人。故曰:升(sheng)入(ru)金(jin)門。
(50)左玄真(zhen)(zhen)人(ren)(ren)(ren)曰(yue):左,指(zhi)陽(yang)。玄,指(zhi)一(yi)(yi)。左玄是(shi)道君之(zhi)(zhi)號(hao),得(de)一(yi)(yi)真(zhen)(zhen)人(ren)(ren)(ren),是(shi)立其(qi)左右陰陽(yang)一(yi)(yi)的(de)意思,所以稱左玄真(zhen)(zhen)人(ren)(ren)(ren)。左玄真(zhen)(zhen)人(ren)(ren)(ren)號(hao)法(fa)解,大(da)慈(ci)大(da)仁,多請問因緣,下游五(wu)濁,救(jiu)拔(ba)一(yi)(yi)切(qie)、復歸(gui)三境(jing)。侍(shi)從尊(zun)慈(ci),太上(shang)(shang)保之(zhi)(zhi),稱其(qi)名號(hao)。學仙之(zhi)(zhi)士,但能(neng)存一(yi)(yi)守(shou)于陰陽(yang)二炁,則(ze)(ze)為(wei)(wei)(wei)真(zhen)(zhen)人(ren)(ren)(ren)。何為(wei)(wei)(wei)守(shou)一(yi)(yi),一(yi)(yi)者,道之(zhi)(zhi)本性,一(yi)(yi)為(wei)(wei)(wei)大(da)也。又云身也,所以《西升經》云:愛(ai)(ai)人(ren)(ren)(ren)不如愛(ai)(ai)身,愛(ai)(ai)身不如愛(ai)(ai)神(shen)。愛(ai)(ai)神(shen)不如舍神(shen),舍神(shen)不如守(shou)身,守(shou)身長久長存。學人(ren)(ren)(ren)未玄微,但且(qie)護形,愛(ai)(ai)炁輕物,賤名思慮(lv)不惑(huo),則(ze)(ze)血(xue)氣和平,如此(ci)即(ji)其(qi)一(yi)(yi)可存。陰陽(yang)二炁,即(ji)坎離之(zhi)(zhi)用,故謂為(wei)(wei)(wei)真(zhen)(zhen)人(ren)(ren)(ren)之(zhi)(zhi)身,然后朝于太上(shang)(shang),皆得(de)為(wei)(wei)(wei)道之(zhi)(zhi)臣也。上(shang)(shang)則(ze)(ze)參于三境(jing),下則(ze)(ze)游于十方,開導眾生,教(jiao)化未悟,引接群生,普令(ling)得(de)其(qi)道,此(ci)即(ji)為(wei)(wei)(wei)真(zhen)(zhen)人(ren)(ren)(ren)之(zhi)(zhi)所作也。
(51)學(xue)道之士,持誦(song)此經(jing)(jing):持誦(song),依(yi)本曰讀(du),離本曰誦(song),學(xue)道之士,若能解心(xin)正,道念不退,依(yi)法奉修如(ru)對(dui)太上(shang),行住坐立(li),常持專一,是謂誦(song)經(jing)(jing)。
(52)即(ji)得(de)十(shi)(shi)天(tian)善神(shen),擁(yong)護(hu)(hu)其身:十(shi)(shi)天(tian),指八方和上(shang)下。《因緣經(jing)(jing)》云:每月十(shi)(shi)直(zhi)(zhi)齋,各有善神(shen)直(zhi)(zhi)日,也為善神(shen)。且人有三(san)業(ye)六根,身形之(zhi)業(ye),故(gu)有十(shi)(shi)惡(e)。(十(shi)(shi)惡(e),指淫、殺、盜、貪、嫉妒、恚(hui)、惡(e)口、兩舌、妄(wang)語(yu)(yu)、綺語(yu)(yu)。),(十(shi)(shi)善,身不(bu)(bu)(bu)妄(wang)動(dong),心不(bu)(bu)(bu)妄(wang)動(dong),意不(bu)(bu)(bu)妄(wang)思(si),性不(bu)(bu)(bu)妄(wang)亂(luan),耳不(bu)(bu)(bu)妄(wang)聽邪(xie)聲,口不(bu)(bu)(bu)妄(wang)言(yan)綺語(yu)(yu),目不(bu)(bu)(bu)妄(wang)視邪(xie)色,鼻(bi)不(bu)(bu)(bu)妄(wang)受(shou)邪(xie)穢,舌不(bu)(bu)(bu)妄(wang)食(shi)邪(xie)味(wei),識不(bu)(bu)(bu)妄(wang)受(shou)于驚怖)十(shi)(shi)善既(ji)生,十(shi)(shi)惡(e)自滅。乃得(de)真圣相護(hu)(hu),此句言(yan)學道之(zhi)士(shi)心常念(nian)道,持誦真經(jing)(jing),即(ji)得(de)善神(shen)擁(yong)護(hu)(hu)。
(53)然(ran)后(hou)玉符保(bao)神(shen)(shen)(shen)(shen)(shen)(shen),金液(ye)(ye)煉(lian)(lian)形(xing)(xing)(xing)(xing)(xing)(xing)(xing)。形(xing)(xing)(xing)(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)俱妙,與道(dao)(dao)(dao)合(he)(he)真(zhen):玉符,指玉皇(huang)之(zhi)(zhi)(zhi)(zhi)符。令人(ren)(ren)學道(dao)(dao)(dao),功圓行滿升入(ru)仙階,先得玉皇(huang)符命,然(ran)后(hou)升仙。玉符于身而(er)論,可明(ming)中(zhong)元之(zhi)(zhi)(zhi)(zhi)事。(中(zhong)元,指心(xin)(xin)(xin)。)學人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)心(xin)(xin)(xin),若能(neng)(neng)安靜(jing)(jing)(jing),自然(ran)無染于塵(chen)垢(gou),清靜(jing)(jing)(jing)而(er)保(bao)固(gu)形(xing)(xing)(xing)(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)。上等之(zhi)(zhi)(zhi)(zhi)人(ren)(ren),悟(wu)煉(lian)(lian)金液(ye)(ye)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao),以(yi)(yi)固(gu)形(xing)(xing)(xing)(xing)(xing)(xing)(xing)質。中(zhong)士(shi)未(wei)悟(wu),身外(wai)求樂(le),合(he)(he)和修(xiu)煉(lian)(lian),以(yi)(yi)寧性(xing)命。若論出(chu)入(ru)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao),亦先固(gu)形(xing)(xing)(xing)(xing)(xing)(xing)(xing)體(ti),然(ran)后(hou)養于神(shen)(shen)(shen)(shen)(shen)(shen)識,而(er)形(xing)(xing)(xing)(xing)(xing)(xing)(xing)體(ti)固(gu),形(xing)(xing)(xing)(xing)(xing)(xing)(xing)瘦力倦。神(shen)(shen)(shen)(shen)(shen)(shen)者,為彼之(zhi)(zhi)(zhi)(zhi)主(zhu),主(zhu)安則(ze)外(wai)固(gu),假如世之(zhi)(zhi)(zhi)(zhi)屋宅,無人(ren)(ren)則(ze)不(bu)能(neng)(neng)全。內(nei)外(wai)之(zhi)(zhi)(zhi)(zhi)事,也是(shi)(shi)(shi)這(zhe)(zhe)個道(dao)(dao)(dao)理。故經云:我身乃神(shen)(shen)(shen)(shen)(shen)(shen)車(che),神(shen)(shen)(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)舍,神(shen)(shen)(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)主(zhu)。主(zhu)人(ren)(ren)安靜(jing)(jing)(jing),神(shen)(shen)(shen)(shen)(shen)(shen)即居之(zhi)(zhi)(zhi)(zhi),躁(zao)動神(shen)(shen)(shen)(shen)(shen)(shen)即去之(zhi)(zhi)(zhi)(zhi)。又說(shuo)神(shen)(shen)(shen)(shen)(shen)(shen)生(sheng)形(xing)(xing)(xing)(xing)(xing)(xing)(xing),形(xing)(xing)(xing)(xing)(xing)(xing)(xing)成神(shen)(shen)(shen)(shen)(shen)(shen),形(xing)(xing)(xing)(xing)(xing)(xing)(xing)不(bu)得神(shen)(shen)(shen)(shen)(shen)(shen)不(bu)能(neng)(neng)自主(zhu),神(shen)(shen)(shen)(shen)(shen)(shen)不(bu)得形(xing)(xing)(xing)(xing)(xing)(xing)(xing)不(bu)能(neng)(neng)自成。形(xing)(xing)(xing)(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)合(he)(he)同,更相(xiang)生(sheng)更相(xiang)成,這(zhe)(zhe)是(shi)(shi)(shi)表里相(xiang)應(ying)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)。又說(shuo):神(shen)(shen)(shen)(shen)(shen)(shen)常愛(ai)人(ren)(ren),人(ren)(ren)不(bu)愛(ai)神(shen)(shen)(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)(shen)(shen)常愛(ai)人(ren)(ren),愿其人(ren)(ren)生(sheng),人(ren)(ren)不(bu)愛(ai)神(shen)(shen)(shen)(shen)(shen)(shen),為心(xin)(xin)(xin)所憂。心(xin)(xin)(xin)也是(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen)(shen),其神(shen)(shen)(shen)(shen)(shen)(shen)名(ming)叫靈童,能(neng)(neng)惡能(neng)(neng)善,能(neng)(neng)昧能(neng)(neng)明(ming),能(neng)(neng)喜能(neng)(neng)怒,能(neng)(neng)正能(neng)(neng)邪。使意馬如風,驅心(xin)(xin)(xin)猿如箭疾。巧生(sheng)千種,機(ji)出(chu)萬端,皆在(zai)此神(shen)(shen)(shen)(shen)(shen)(shen)。《內(nei)觀經》云:心(xin)(xin)(xin)即是(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen)(shen),非(fei)(fei)(fei)(fei)(fei)青非(fei)(fei)(fei)(fei)(fei)白,非(fei)(fei)(fei)(fei)(fei)赤非(fei)(fei)(fei)(fei)(fei)黃,非(fei)(fei)(fei)(fei)(fei)大非(fei)(fei)(fei)(fei)(fei)小,非(fei)(fei)(fei)(fei)(fei)短非(fei)(fei)(fei)(fei)(fei)長,非(fei)(fei)(fei)(fei)(fei)曲非(fei)(fei)(fei)(fei)(fei)直,非(fei)(fei)(fei)(fei)(fei)柔(rou)非(fei)(fei)(fei)(fei)(fei)剛,非(fei)(fei)(fei)(fei)(fei)厚非(fei)(fei)(fei)(fei)(fei)薄(bo),非(fei)(fei)(fei)(fei)(fei)圓非(fei)(fei)(fei)(fei)(fei)方,變化(hua)莫(mo)測(ce),混合(he)(he)陰陽;大包天地,細(xi)入(ru)毫(hao)芒(mang);制(zhi)之(zhi)(zhi)(zhi)(zhi)則(ze)止(zhi),放之(zhi)(zhi)(zhi)(zhi)則(ze)狂;清靜(jing)(jing)(jing)則(ze)生(sheng),濁躁(zao)則(ze)亡,人(ren)(ren)能(neng)(neng)清靜(jing)(jing)(jing)內(nei)修(xiu)至道(dao)(dao)(dao),制(zhi)伏其心(xin)(xin)(xin),心(xin)(xin)(xin)既(ji)安靜(jing)(jing)(jing),其神(shen)(shen)(shen)(shen)(shen)(shen)則(ze)生(sheng)。神(shen)(shen)(shen)(shen)(shen)(shen)生(sheng)則(ze)形(xing)(xing)(xing)(xing)(xing)(xing)(xing)固(gu),形(xing)(xing)(xing)(xing)(xing)(xing)(xing)固(gu)成神(shen)(shen)(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)(shen)(shen)藉形(xing)(xing)(xing)(xing)(xing)(xing)(xing)而(er)成,形(xing)(xing)(xing)(xing)(xing)(xing)(xing)藉神(shen)(shen)(shen)(shen)(shen)(shen)而(er)生(sheng),形(xing)(xing)(xing)(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)相(xiang)藉,安靜(jing)(jing)(jing)修(xiu)功,形(xing)(xing)(xing)(xing)(xing)(xing)(xing)固(gu)神(shen)(shen)(shen)(shen)(shen)(shen)全。所以(yi)(yi)說(shuo):形(xing)(xing)(xing)(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)(shen)(shen)俱妙,內(nei)外(wai)相(xiang)應(ying),自然(ran)與道(dao)(dao)(dao)合(he)(he)真(zhen)。
(54)正一(yi)(yi)(yi)(yi)真(zhen)人(ren)(ren)曰:正,即真(zhen)。一(yi)(yi)(yi)(yi),為大,也指心(xin)。心(xin)是(shi)(shi)南方太(tai)陽(yang)(yang)(yang)之(zhi)(zhi)(zhi)象,原處(chu)北方。因何太(tai)陽(yang)(yang)(yang)處(chu)于北方,為坎離(li)中有一(yi)(yi)(yi)(yi)畫,故為一(yi)(yi)(yi)(yi)陽(yang)(yang)(yang),是(shi)(shi)謂心(xin)。一(yi)(yi)(yi)(yi)是(shi)(shi)陰中陽(yang)(yang)(yang)位(wei),二是(shi)(shi)陽(yang)(yang)(yang)中陰位(wei),此(ci)是(shi)(shi)五行反復之(zhi)(zhi)(zhi)理(li),陰陽(yang)(yang)(yang)變化之(zhi)(zhi)(zhi)用(yong),是(shi)(shi)謂正一(yi)(yi)(yi)(yi)。正一(yi)(yi)(yi)(yi)真(zhen)人(ren)(ren),指漢天(tian)師,姓張,諱道(dao)陵,今為三天(tian)大法(fa)師,位(wei)任正一(yi)(yi)(yi)(yi)真(zhen)人(ren)(ren),又為三清度(du)師,居圣真(zhen)之(zhi)(zhi)(zhi)位(wei),曾煉(lian)五行,修(xiu)功為國,扶(fu)衰救苦,除害(hai)興物,利濟庶民,功圓(yuan)行滿,超凡(fan)成圣。位(wei)居高上正一(yi)(yi)(yi)(yi)真(zhen)人(ren)(ren)。人(ren)(ren)若(ruo)能修(xiu)煉(lian)其心(xin),自然(ran)關府通泰,神和氣暢,皆由(you)正一(yi)(yi)(yi)(yi)之(zhi)(zhi)(zhi)事。張天(tian)師流傳下(xia)來的有正一(yi)(yi)(yi)(yi)斬邪三五飛(fei)步(bu)之(zhi)(zhi)(zhi)道(dao)、銅符鐵券、金(jin)丹寶(bao)經、秘(mi)訣靈章、二十四階(jie)品錄等。
(55)人(ren)(ren)家(jia)(jia)有(you)(you)此經,悟解之者,災障(zhang)不干,眾圣(sheng)護門(men)(men):家(jia)(jia),此指(zhi)身。經,指(zhi)心(xin)。真人(ren)(ren)曰:家(jia)(jia)有(you)(you)此經,若(ruo)能悟解玄(xuan)微,清(qing)靜(jing)身心(xin),修行念道(dao),持誦不退,即得(de)(de)眾圣(sheng)神(shen)人(ren)(ren)護衛其(qi)門(men)(men),即得(de)(de)神(shen)人(ren)(ren)護門(men)(men)則(ze)災障(zhang)不干于家(jia)(jia)庭,邪魔無犯(fan)于住止,皆因主人(ren)(ren)清(qing)靜(jing),故(gu)(gu)得(de)(de)神(shen)明護門(men)(men)。內比(bi)喻則(ze)家(jia)(jia)猶(you)身,心(xin)為經。人(ren)(ren)能清(qing)靜(jing)行其(qi)至道(dao)于心(xin),則(ze)謂(wei)之有(you)(you)此經。悟,即覺。達,即解。通,作了(le)(le)。覺了(le)(le)則(ze)謂(wei)心(xin)有(you)(you)經。無經則(ze)未悟解,故(gu)(gu)有(you)(you)災障(zhang),煩(fan)惱(nao)所生(sheng),若(ruo)心(xin)了(le)(le)達,則(ze)無煩(fan)惱(nao)。煩(fan)惱(nao)既無,自然清(qing)靜(jing)。災障(zhang)不生(sheng),故(gu)(gu)不干。眾圣(sheng)護門(men)(men),意思是指(zhi)人(ren)(ren)身中有(you)(you)三(san)萬(wan)六千神(shen),左三(san)魂右七魄,身有(you)(you)一(yi)萬(wan)二(er)(er)(er)千形影(ying),體(ti)有(you)(you)二(er)(er)(er)萬(wan)四(si)精光,五(wu)臟六腑,二(er)(er)(er)十(shi)四(si)神(shen),耳眼(yan)口鼻皆有(you)(you),一(yi)一(yi)各有(you)(you)宮(gong)闕所居,人(ren)(ren)若(ruo)清(qing)靜(jing),眾神(shen)歸身,各居宮(gong)闕,故(gu)(gu)云(yun):眾圣(sheng)護門(men)(men)。
(56)神(shen)升上(shang)(shang)(shang)(shang)(shang)界(jie),朝(chao)拜高真(zhen):神(shen),即(ji)心,道(dao)(dao)典云,聰(cong)明正直謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)神(shen),陰陽不測謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)圣(sheng)(sheng)。故云心靈(ling)則道(dao)(dao)降(jiang)(jiang),道(dao)(dao)降(jiang)(jiang)則神(shen)靈(ling),神(shen)靈(ling)則圣(sheng)(sheng)。神(shen)明既圣(sheng)(sheng),即(ji)可(ke)升。(升,登)。升登于(yu)(yu)(yu)(yu)上(shang)(shang)(shang)(shang)(shang)界(jie)。(上(shang)(shang)(shang)(shang)(shang)界(jie),三(san)(san)(san)界(jie)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)(shang)(shang)(shang)(shang),三(san)(san)(san)清(qing)(qing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)境(jing)大羅天(tian)(tian))。人(ren)(ren)(ren)能(neng)保精養氣,愛神(shen)調和于(yu)(yu)(yu)(yu)元(yuan)(yuan)氣,填補(bu)于(yu)(yu)(yu)(yu)腦,烹煉(lian)神(shen)水,變化精神(shen),神(shen)氣若(ruo)(ruo)全,即(ji)得(de)(de)(de)上(shang)(shang)(shang)(shang)(shang)升三(san)(san)(san)界(jie),朝(chao)禮太上(shang)(shang)(shang)(shang)(shang)高尊,凡學(xue)仙之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士,所(suo)說朝(chao)元(yuan)(yuan),即(ji)有(you)二(er)種,一論(lun)天(tian)(tian)地,二(er)論(lun)人(ren)(ren)(ren)身(shen)(shen),即(ji)明三(san)(san)(san)丹(dan)田(tian),且三(san)(san)(san)界(jie)朝(chao)元(yuan)(yuan)者(zhe)(zhe),即(ji)上(shang)(shang)(shang)(shang)(shang)元(yuan)(yuan)、中(zhong)(zhong)(zhong)元(yuan)(yuan)、下(xia)元(yuan)(yuan)。上(shang)(shang)(shang)(shang)(shang)元(yuan)(yuan)上(shang)(shang)(shang)(shang)(shang)應玉清(qing)(qing)始(shi)炁(qi)所(suo)化,號天(tian)(tian)寶君(jun),理玉清(qing)(qing)圣(sheng)(sheng)境(jing)清(qing)(qing)微天(tian)(tian),總(zong)(zong)一十二(er)部(bu)(bu)圣(sheng)(sheng)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)經(jing),為洞(dong)真(zhen)教(jiao)(jiao)主(zhu),下(xia)于(yu)(yu)(yu)(yu)人(ren)(ren)(ren)身(shen)(shen)中(zhong)(zhong)(zhong)為上(shang)(shang)(shang)(shang)(shang)丹(dan)田(tian)。腦宮(gong)(gong)也號泥(ni)丸宮(gong)(gong)、帝(di)君(jun)以主(zhu)于(yu)(yu)(yu)(yu)炁(qi)。中(zhong)(zhong)(zhong)元(yuan)(yuan)者(zhe)(zhe),上(shang)(shang)(shang)(shang)(shang)應上(shang)(shang)(shang)(shang)(shang)清(qing)(qing)元(yuan)(yuan)炁(qi)所(suo)化,號靈(ling)寶君(jun),理上(shang)(shang)(shang)(shang)(shang)清(qing)(qing)境(jing)禹余天(tian)(tian),總(zong)(zong)一十二(er)部(bu)(bu)真(zhen)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)經(jing),為洞(dong)玄(xuan)教(jiao)(jiao)主(zhu),下(xia)于(yu)(yu)(yu)(yu)人(ren)(ren)(ren)身(shen)(shen)中(zhong)(zhong)(zhong)為中(zhong)(zhong)(zhong)丹(dan)田(tian),心府(fu)宮(gong)(gong),帝(di)君(jun)主(zhu)于(yu)(yu)(yu)(yu)神(shen)。下(xia)元(yuan)(yuan)上(shang)(shang)(shang)(shang)(shang)應太清(qing)(qing)玄(xuan)炁(qi)所(suo)化,號神(shen)寶君(jun),理太清(qing)(qing)仙境(jing),大赤天(tian)(tian)總(zong)(zong)一十二(er)部(bu)(bu)仙行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)經(jing),為洞(dong)神(shen)教(jiao)(jiao)主(zhu),下(xia)于(yu)(yu)(yu)(yu)人(ren)(ren)(ren)身(shen)(shen)中(zhong)(zhong)(zhong)為下(xia)丹(dan)田(tian),炁(qi)海腎宮(gong)(gong),帝(di)君(jun)主(zhu)于(yu)(yu)(yu)(yu)命,此(ci)三(san)(san)(san)元(yuan)(yuan)、三(san)(san)(san)宮(gong)(gong)、三(san)(san)(san)寶,天(tian)(tian)地得(de)(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以成,失之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以傾(qing),人(ren)(ren)(ren)生得(de)(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以生,失之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以死(si)。故《黃庭經(jing)》云:一身(shen)(shen)精神(shen)慎勿失。故要保愛。又云:仙人(ren)(ren)(ren)道(dao)(dao)士非有(you)神(shen),積精累(lei)炁(qi)以成真(zhen)。此(ci)句言,凡學(xue)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren),若(ruo)(ruo)能(neng)運用精華,存(cun)想神(shen)炁(qi),朝(chao)拜三(san)(san)(san)元(yuan)(yuan),修功不退久(jiu)而行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),自得(de)(de)(de)真(zhen)道(dao)(dao)。
(57)功(gong)(gong)(gong)滿(man)德就(jiu),相感(gan)帝君。誦(song)持(chi)不(bu)退,身(shen)(shen)騰(teng)紫(zi)(zi)云(yun)(yun):功(gong)(gong)(gong)滿(man)八百,行滿(man)三(san)千。(功(gong)(gong)(gong)行,此(ci)指(zhi)(zhi)(zhi)修煉(lian)的功(gong)(gong)(gong)行。)學人若(ruo)(ruo)能行胎息之道(dao),日行八百,即可(ke)以升天,功(gong)(gong)(gong)行感(gan)應(ying),自(zi)然升舉。古德云(yun)(yun),功(gong)(gong)(gong)圓行滿(man)升為金闕之臣,獨步玉京之上(shang)道(dao)。學人若(ruo)(ruo)能專守三(san)宮,朝拜(bai)真元,百節闕府,自(zi)然通泰(tai),萬神和暢。相感(gan)帝君,指(zhi)(zhi)(zhi)既存守三(san)元,三(san)元各有(you)帝君,誦(song)持(chi)不(bu)退,則心念(nian)正道(dao)。身(shen)(shen)騰(teng)紫(zi)(zi)云(yun)(yun),指(zhi)(zhi)(zhi)內觀(guan)之道(dao),乃(nai)(nai)有(you)正說(shuo),人有(you)五(wu)(wu)(wu)臟(zang)屬(shu)于五(wu)(wu)(wu)行,人若(ruo)(ruo)修煉(lian)五(wu)(wu)(wu)行真炁(qi),傳(chuan)于五(wu)(wu)(wu)臟(zang),故(gu)(gu)為實腹,五(wu)(wu)(wu)臟(zang)真炁(qi)既成(cheng),自(zi)然尸(shi)解,出(chu)有(you)入無(wu),變化(hua)自(zi)在,存亡恍(huang)惚,此(ci)為得道(dao)之中也。紫(zi)(zi)云(yun)(yun),指(zhi)(zhi)(zhi)五(wu)(wu)(wu)臟(zang)真炁(qi)結成(cheng),紫(zi)(zi)云(yun)(yun)乃(nai)(nai)是(shi)上(shang)天誥命之炁(qi),故(gu)(gu)凡得道(dao)之人,皆是(shi)乘云(yun)(yun)而去,上(shang)升三(san)境,朝拜(bai)太上(shang)高尊(zun),以表(biao)得道(dao)人證于尊(zun)貴(gui)之貌。此(ci)句(ju)言至心修道(dao)必(bi)然成(cheng)道(dao)。
《清(qing)靜(jing)(jing)經(jing)》,全(quan)稱(cheng)《太上老君說常(chang)清(qing)靜(jing)(jing)經(jing)》,一卷(juan)。作者不詳,一說葛(ge)玄。道(dao)教稱(cheng)老君西游白(bai)龜(gui)臺(tai)之(zhi)時,為西王(wang)母(mu)說常(chang)清(qing)靜(jing)(jing)經(jing),西王(wang)母(mu)皆口口相(xiang)傳,不記文字(zi),吾今于世書而錄(lu)之(zhi)。為道(dao)士們日(ri)(ri)常(chang)誦習(xi)的(de)重(zhong)要功(gong)課之(zhi)一。《太上老君說常(chang)清(qing)靜(jing)(jing)經(jing)》(簡稱(cheng)《清(qing)靜(jing)(jing)經(jing)》)大約產生(sheng)于唐朝,當時比較著名(ming)的(de)注本(ben)為杜光庭所注。金代,王(wang)重(zhong)陽(yang)創(chuang)立(li)全(quan)真(zhen)教后,《清(qing)靜(jing)(jing)經(jing)》就成(cheng)為全(quan)真(zhen)教的(de)日(ri)(ri)常(chang)功(gong)課,作為非(fei)常(chang)重(zhong)要的(de)經(jing)典被重(zhong)視。
云篆太虛,浩劫之初。乍(zha)遐乍(zha)邇(ěr) ,或(huo)沉(chen)或(huo)浮。五方徘徊,一丈之馀(yú)。天真皇人,按筆乃書(shu)。以演洞章(zhang),次書(shu)靈(ling)符。元始下降,真文誕敷。昭(zhao)昭(zhao)其有(you)(you),冥(ming)(ming)冥(ming)(ming)其無。沉(chen)疴(kē)能自痊(quan),塵勞溺(ni)可扶。幽(you)冥(ming)(ming)將(jiang)有(you)(you)賴,由(you)是(shi)升仙都。
關于(yu)此經(jing)(jing)的(de)成立時代(dai),根據(ju)考證應(ying)為唐代(dai),因: (一)《清靜經(jing)(jing)》七種注(zhu)本中,屬杜光(guang)庭注(zhu)本為最早,杜光(guang)庭是唐末五代(dai)人,因此《清靜經(jing)(jing)》應(ying)系晚唐以前的(de)作(zuo)品。
(二)「洞神部 玉訣類 是(shi)字號」的(de)無(wu)名氏注本,載有太極真人(ren)向(xiang)唐(tang)(tang) 同昌(chang)公主傳授五(wu)(wu)戒(jie)、十善、六齋、三會、五(wu)(wu)臘、五(wu)(wu)忌之法,并誡(jie)其(qi)當奉持《清靜經(jing)》之事。注中亦記唐(tang)(tang)時靈驗故事,以宣揚此(ci)(ci)經(jing)的(de)神應。可見此(ci)(ci)經(jing)在唐(tang)(tang)時已普遍流(liu)傳。
由(you)以(yi)上兩(liang)點可知(zhi)此(ci)經成于(yu)唐代(dai)殆無(wu)疑義。另從此(ci)經文字用例來看,如(ru)三毒、六(liu)欲等(deng)詞匯并不常見于(yu)六(liu)朝(chao)以(yi)前的古籍(ji)。故(gu)應為六(liu)朝(chao)后的作(zuo)(zuo)品而非葛洪所作(zuo)(zuo)。疑為后世道(dao)流所依托,作(zuo)(zuo)者不詳。
本經文詞用法糅合儒釋(shi)道(dao)(dao)三(san)家詞語,故(gu)作(zuo)者應(ying)是容(rong)攝三(san)教(jiao)思想者。其經文的(de)意義(yi),包含道(dao)(dao)教(jiao)的(de)道(dao)(dao),佛教(jiao)的(de)三(san)業(ye)、三(san)界說(shuo)法以及儒家的(de)道(dao)(dao)德說(shuo),但其基本思想仍為(wei)老子道(dao)(dao)的(de)本體(ti)論(lun)與(yu)人(ren)生論(lun)。
至于此(ci)經的成立背(bei)景(jing),可(ke)大體以(yi)唐(tang)(tang)時(shi)的宗教(jiao)(jiao)情況(kuang)概(gai)觀(guan)。唐(tang)(tang)初李(li)氏崇拜老(lao)子,故崇道(dao)抑佛;至武后朝(chao),反(fan)崇佛棄道(dao)。這(zhe)(zhe)種反(fan)復的情況(kuang)和(he)六朝(chao)時(shi)期非常(chang)相(xiang)似,所以(yi)佛道(dao)并(bing)存在(zai)(zai)唐(tang)(tang)代(dai),只是一方顯明,另一方則灰黯,并(bing)非消失。到(dao)晚(wan)唐(tang)(tang)時(shi),因(yin)(yin)政治更加(jia)混亂,人(ren)民浮奢,遂(sui)需(xu)要一些教(jiao)(jiao)化人(ren)心的教(jiao)(jiao)材加(jia)以(yi)規范,宗教(jiao)(jiao)于此(ci)便發生了(le)凈化作(zuo)用。亦因(yin)(yin)為(wei)佛道(dao)并(bing)存,所以(yi)彼此(ci)作(zuo)品當中皆有(you)對方的思想存在(zai)(zai),藉以(yi)吸收社會民眾的認同,故劃分并(bing)不很清(qing)楚。加(jia)以(yi)這(zhe)(zhe)部經典旨在(zai)(zai)講清(qing)靜、無(wu)欲、陰陽等觀(guan)念,其演(yan)變符合唐(tang)(tang)代(dai)社會狀(zhuang)況(kuang)所需(xu),更加(jia)深此(ci)經為(wei)唐(tang)(tang)朝(chao)作(zuo)品的可(ke)信(xin)度。
《清(qing)靜(jing)(jing)經(jing)(jing)(jing)(jing)(jing)》全文僅(jin)四百多(duo)字(zi),去掉經(jing)(jing)(jing)(jing)(jing)末的(de)(de)(de)題為(wei)(wei)"仙人(ren)(ren)葛翁(weng)""左玄真人(ren)(ren)""正一真人(ren)(ren)"的(de)(de)(de)評語(yu),則不(bu)(bu)到(dao)四百字(zi)。但(dan)是(shi)(shi)該(gai)經(jing)(jing)(jing)(jing)(jing)言簡意賅,以(yi)"清(qing)靜(jing)(jing)"為(wei)(wei)其(qi)(qi)主要思(si)(si)想(xiang)(xiang),繼承并發展(zhan)了早(zao)期道家(jia),包括老莊(zhuang)、列子(zi)、《易(yi)經(jing)(jing)(jing)(jing)(jing)》等人(ren)(ren)或經(jing)(jing)(jing)(jing)(jing)典(dian)的(de)(de)(de)思(si)(si)想(xiang)(xiang),形成了其(qi)(qi)獨(du)具特(te)色的(de)(de)(de)思(si)(si)想(xiang)(xiang)體(ti)系。該(gai)經(jing)(jing)(jing)(jing)(jing)雖然以(yi)道家(jia)思(si)(si)想(xiang)(xiang)為(wei)(wei)主,但(dan)同時(shi)(shi)也吸收并借鑒了佛(fo)教(jiao)(jiao)(jiao)(jiao)的(de)(de)(de)一些思(si)(si)想(xiang)(xiang)和名(ming)(ming)詞(ci)(ci),尤其(qi)(qi)是(shi)(shi)其(qi)(qi)中(zhong)"空(kong)"的(de)(de)(de)理(li)(li)念(nian),這(zhe)也成為(wei)(wei)該(gai)經(jing)(jing)(jing)(jing)(jing)"遣(qian)欲觀(guan)空(kong)"的(de)(de)(de)主要思(si)(si)想(xiang)(xiang)。該(gai)經(jing)(jing)(jing)(jing)(jing)認為(wei)(wei),如(ru)果人(ren)(ren)能(neng)達到(dao)清(qing) 清(qing)靜(jing)(jing)的(de)(de)(de)境界(jie)或者狀態, 可(ke)(ke)以(yi)做(zuo)到(dao)無欲無求, 還能(neng)應和萬物(wu), 教(jiao)(jiao)(jiao)(jiao)化(hua)(hua)眾(zhong)生(sheng)(sheng)(sheng)(sheng), 使天(tian)地歸于大道。朱熹說(shuo)(shuo):“后(hou)來(lai)(lai)道家(jia)做(zuo)《清(qing)靜(jing)(jing)經(jing)(jing)(jing)(jing)(jing)》, 又卻(que)(que)偷佛(fo)家(jia)言語(yu), 全做(zuo)得(de)(de)不(bu)(bu)好。佛(fo)經(jing)(jing)(jing)(jing)(jing)所(suo)謂(wei)‘色即是(shi)(shi)空(kong)’處, 他把(ba)色、受、想(xiang)(xiang)、行、識(shi)五個對一個‘空(kong)’字(zi)說(shuo)(shuo), 故曰:‘空(kong)即是(shi)(shi)色。受、想(xiang)(xiang)、行、識(shi), 亦復如(ru)是(shi)(shi)’, 謂(wei)是(shi)(shi)空(kong)也。而《清(qing)凈(jing)經(jing)(jing)(jing)(jing)(jing)》中(zhong)偷此句意思(si)(si), 卻(que)(que)說(shuo)(shuo)‘無無亦無’, 只偷得(de)(de)他‘色即是(shi)(shi)空(kong)’, 卻(que)(que)不(bu)(bu)曾理(li)(li)會得(de)(de)他‘受、想(xiang)(xiang)、行、識(shi), 亦復如(ru)是(shi)(shi)’之(zhi)(zhi)(zhi)意, 全無道理(li)(li)。”《清(qing)靜(jing)(jing)經(jing)(jing)(jing)(jing)(jing)》更有可(ke)(ke)能(neng)是(shi)(shi)受到(dao)六(liu)朝時(shi)(shi)期前(qian)秦鳩摩羅什(shen)譯本(ben)《心經(jing)(jing)(jing)(jing)(jing)》的(de)(de)(de)影響。《清(qing)靜(jing)(jing)經(jing)(jing)(jing)(jing)(jing)》采用(yong)了佛(fo)教(jiao)(jiao)(jiao)(jiao)的(de)(de)(de)六(liu)欲、三毒、空(kong)、妄(wang)心、煩惱妄(wang)想(xiang)(xiang)、苦(ku)海(hai)(hai)等專(zhuan)有名(ming)(ming)詞(ci)(ci)。“空(kong)”的(de)(de)(de)思(si)(si)想(xiang)(xiang), 很明顯來(lai)(lai)自佛(fo)教(jiao)(jiao)(jiao)(jiao), 而且其(qi)(qi)語(yu)言結構(gou)也和佛(fo)經(jing)(jing)(jing)(jing)(jing)中(zhong)的(de)(de)(de)語(yu)言結構(gou)相似。其(qi)(qi)后(hou)的(de)(de)(de)“既入(ru)真道, 名(ming)(ming)為(wei)(wei)得(de)(de)道, 雖名(ming)(ming)得(de)(de)道, 實無所(suo)得(de)(de);為(wei)(wei)化(hua)(hua)眾(zhong)生(sheng)(sheng)(sheng)(sheng), 名(ming)(ming)為(wei)(wei)得(de)(de)道”等多(duo)處語(yu)言結構(gou)也明顯模仿了佛(fo)教(jiao)(jiao)(jiao)(jiao)的(de)(de)(de)語(yu)言。 在六(liu)朝以(yi)前(qian)的(de)(de)(de)經(jing)(jing)(jing)(jing)(jing)典(dian)中(zhong), 沒(mei)有“苦(ku)海(hai)(hai)”一詞(ci)(ci), 而佛(fo)教(jiao)(jiao)(jiao)(jiao)傳(chuan)入(ru)中(zhong)國后(hou), 許多(duo)漢譯佛(fo)經(jing)(jing)(jing)(jing)(jing)中(zhong)經(jing)(jing)(jing)(jing)(jing)常出現(xian)這(zhe)個詞(ci)(ci)語(yu)。《常清(qing)靜(jing)(jing)經(jing)(jing)(jing)(jing)(jing)》認為(wei)(wei), 眾(zhong)生(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)所(suo)以(yi)不(bu)(bu)能(neng)得(de)(de)到(dao)真正意義(yi)上的(de)(de)(de)“道”, 是(shi)(shi)因(yin)為(wei)(wei)有一顆妄(wang)動的(de)(de)(de)心,從而在生(sheng)(sheng)(sheng)(sheng)死(si)(si)中(zhong)不(bu)(bu)斷輪回。道家(jia)的(de)(de)(de)生(sheng)(sheng)(sheng)(sheng)死(si)(si)觀(guan)與此不(bu)(bu)同, 《莊(zhuang)子(zi)》認為(wei)(wei)未生(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)前(qian)本(ben)來(lai)(lai)沒(mei)有生(sheng)(sheng)(sheng)(sheng)命(ming), 不(bu)(bu)僅(jin)沒(mei)有生(sheng)(sheng)(sheng)(sheng)命(ming), 連(lian)形體(ti)也沒(mei)有, 而且連(lian)構(gou)成形體(ti)的(de)(de)(de)元(yuan)素都沒(mei)有, 混(hun)雜在恍惚之(zhi)(zhi)(zhi)中(zhong), 混(hun)沌變化(hua)(hua)而有元(yuan)氣, 元(yuan)氣變化(hua)(hua)而有形體(ti), 形體(ti)變化(hua)(hua)而有生(sheng)(sheng)(sheng)(sheng)命(ming), 生(sheng)(sheng)(sheng)(sheng)命(ming)變化(hua)(hua)而至死(si)(si)亡(wang)。這(zhe)樣(yang)的(de)(de)(de)生(sheng)(sheng)(sheng)(sheng)死(si)(si)變化(hua)(hua)如(ru)同寒(han)來(lai)(lai)暑往的(de)(de)(de)四季一樣(yang), 如(ru)果失聲痛哭, 那就是(shi)(shi)不(bu)(bu)懂天(tian)地自然變化(hua)(hua)之(zhi)(zhi)(zhi)理(li)(li)。