《列仙(xian)傳(chuan)·朱璜》:“朱璜者,廣陵(ling)人(ren)(ren)也,少病毒瘕(jia),就睢山(shan)上道(dao)(dao)士(黃(huang))阮丘丘與璜七物藥,日(ri)服九(jiu)丸。百(bai)日(ri),病下如肝脾者數(shu)斗與《老君(jun)黃(huang)庭(ting)(ting)經(jing)》,令(ling)日(ri)讀(du)三過,通(tong)之(zhi)(zhi),能思其(qi)意(yi),如此(ci)(ci),至(zhi)武帝(di)(di)(di)末(mo)故在(zai)焉。”又(you)《歷世真(zhen)(zhen)仙(xian)體(ti)道(dao)(dao)通(tong)鑒》卷九(jiu)《黃(huang)庭(ting)(ting)真(zhen)(zhen)人(ren)(ren)傳(chuan)》云:黃(huang)庭(ting)(ting)真(zhen)(zhen)人(ren)(ren)王探(tan),字養伯,太原人(ren)(ren)也,常以(yi)朝元(yuan)煉藏,吐(tu)故納新為(wei)務仙(xian)人(ren)(ren)趙先生(sheng)遂授以(yi)黃(huang)庭(ting)(ting)內(nei)修之(zhi)(zhi)訣(jue)及澤瀉丸方。依按(an)累月,頓覺神(shen)異,年(nian)九(jiu)十(shi)一(yi)(yi)歲,以(yi)漢武帝(di)(di)(di)元(yuan)朔六年(nian)戊午正月,西靈(ling)金母遣仙(xian)官下迎授書(shu)為(wei)太極真(zhen)(zhen)人(ren)(ren)。漢武帝(di)(di)(di)好神(shen)仙(xian),故皆托之(zhi)(zhi)於(wu)武帝(di)(di)(di)之(zhi)(zhi)世。如拂去(qu)其(qi)飄忽無據(ju)的仙(xian)氣(qi)。聯(lian)系東漢以(yi)還黃(huang)老道(dao)(dao)的迅速(su)傳(chuan)播,以(yi)及東漢延(yan)熹八年(nian)(公元(yuan)165)邊韶奉桓帝(di)(di)(di)之(zhi)(zhi)命作(zuo)《老子銘》已(yi)(yi)有“出(chu)入丹廬,上下黃(huang)庭(ting)(ting)”等語之(zhi)(zhi)史實(shi)。可(ke)見(jian)當時丹廬、黃(huang)庭(ting)(ting)、道(dao)(dao)教(jiao)、老子早已(yi)(yi)緊密聯(lian)系在(zai)一(yi)(yi)起(qi)。緣此(ci)(ci)而(er)來體(ti)味(wei)“黃(huang)庭(ting)(ting)內(nei)修訣(jue)”、“《老君(jun)黃(huang)庭(ting)(ting)經(jing)》”之(zhi)(zhi)名稱(cheng),似(si)乎不(bu)(bu)應(ying)該(gai)感到不(bu)(bu)可(ke)思議。降及漢末(mo)曹魏,張(zhang)魯(lu)統治漢中(zhong)數(shu)十(shi)年(nian),大(da)行五(wu)斗米道(dao)(dao)。張(zhang)亡(wang)后,諸祭酒不(bu)(bu)能統一(yi)(yi)於(wu)一(yi)(yi)人(ren)(ren)領(ling)導,遂有人(ren)(ren)申飭戒令(ling),此(ci)(ci)即今見(jian)《道(dao)(dao)藏》所收(shou)《正一(yi)(yi)法文天師教(jiao)戒科(ke)經(jing)》中(zhong)的《大(da)道(dao)(dao)家教(jiao)令(ling)》,該(gai)教(jiao)令(ling)作(zuo)於(wu)公元(yuan)255年(nian),令(ling)有“何(he)以(yi)《想爾》《妙真(zhen)(zhen)》,三靈(ling)七言”、“《妙真(zhen)(zhen)》自(zi)我所作(zuo),《黃(huang)庭(ting)(ting)》三靈(ling)七言,皆訓喻(yu)本經(jing),為(wei)《道(dao)(dao)德》之(zhi)(zhi)光華”諸語,此(ci)(ci)已(yi)(yi)足探(tan)知由“黃(huang)庭(ting)(ting)內(nei)修訣(jue)”到《黃(huang)庭(ting)(ting)經(jing)》的發展歷程。
由《大道(dao)(dao)家教(jiao)令》所(suo)述可以確信,公元255年,《外景(jing)經》已定型,并已作(zuo)為(wei)天師道(dao)(dao)內(nei)部的(de)教(jiao)科書(shu)。而(er)該年,被奉(feng)為(wei)上清(qing)第(di)一(yi)代太師的(de)魏(wei)夫(fu)人已3歲。夫(fu)人后為(wei)天師道(dao)(dao)祭(ji)酒,在上清(qing)派中的(de)地位至關(guan)重(zhong)要。許多文獻(xian)的(de)記(ji)載都從不同角度透(tou)露(lu)出夫(fu)人曾(ceng)為(wei)《黃(huang)庭》作(zuo)過(guo)注疏之類的(de)傳,故知《內(nei)景(jing)經》應是(shi)魏(wei)夫(fu)人所(suo)作(zuo)或經其加工潤飾而(er)流傳下來的(de)。
綜述
《黃(huang)庭經(jing)(jing)》有諸多名(ming)家臨本(ben)(ben)(ben)(ben)傳(chuan)世(shi)(shi),如智永、歐陽詢、虞世(shi)(shi)南、褚遂良、趙孟頫等(deng),他們均從(cong)中(zhong)探(tan)究王書(shu)(shu)的(de)(de)路數,得到美的(de)(de)啟示。然(ran)而也有人認為小楷(kai)《黃(huang)庭經(jing)(jing)》筆法不(bu)類王羲之(zhi)(zhi)(zhi),因(yin)(yin)此(ci)亦有真偽之(zhi)(zhi)(zhi)辨(bian)。《黃(huang)庭經(jing)(jing)》引,王羲之(zhi)(zhi)(zhi)書(shu)(shu),小楷(kai),一百行。原本(ben)(ben)(ben)(ben)為黃(huang)素(su)絹本(ben)(ben)(ben)(ben),在宋代曾摹刻(ke)上石,有拓本(ben)(ben)(ben)(ben)流傳(chuan)。此(ci)帖其(qi)法極嚴,其(qi)氣亦逸,有秀美開朗之(zhi)(zhi)(zhi)意態。關于黃(huang)庭經(jing)(jing),有一段傳(chuan)說:山陰(yin)有一道(dao)(dao)士,欲得王羲之(zhi)(zhi)(zhi)書(shu)(shu)法,因(yin)(yin)知其(qi)愛鵝(e)(e)成癖,所以特地準備(bei)了(le)(le)一籠又(you)肥(fei)又(you)大的(de)(de)白(bai)鵝(e)(e),作為寫經(jing)(jing)的(de)(de)報(bao)酬。王羲之(zhi)(zhi)(zhi)見鵝(e)(e)欣(xin)然(ran)為道(dao)(dao)士寫了(le)(le)半天的(de)(de)經(jing)(jing)文(wen)(wen),高(gao)興地“籠鵝(e)(e)而歸”。原文(wen)(wen)載(zai)于南朝《論書(shu)(shu)表》,文(wen)(wen)中(zhong)敘說王羲之(zhi)(zhi)(zhi)所書(shu)(shu)為《道(dao)(dao)》、《德》之(zhi)(zhi)(zhi)經(jing)(jing),后(hou)因(yin)(yin)傳(chuan)之(zhi)(zhi)(zhi)再(zai)三,就變成了(le)(le)《黃(huang)庭經(jing)(jing)》, 因(yin)(yin)此(ci),又(you)俗稱《換鵝(e)(e)帖》,無(wu)款,末署(shu)“永和十二(er)年(356)五月”,現今留傳(chuan)的(de)(de)只(zhi)是后(hou)世(shi)(shi)的(de)(de)摹刻(ke)本(ben)(ben)(ben)(ben)了(le)(le)。
內容
《黃(huang)庭(ting)(ting)經(jing)》是道教上清派的(de)重要經(jing)典(dian),也(ye)被內丹(dan)家奉為(wei)內丹(dan)修(xiu)煉的(de)主要經(jing)典(dian),屬于洞玄(xuan)部。現傳《黃(huang)庭(ting)(ting)經(jing)》有(you)《黃(huang)庭(ting)(ting)外景(jing)玉經(jing)》、《黃(huang)庭(ting)(ting)內景(jing)玉經(jing)》、《黃(huang)庭(ting)(ting)中(zhong)(zhong)景(jing)玉經(jing)》三(san)種(zhong),因中(zhong)(zhong)經(jing)出現較(jiao)晚,可以暫置不論。書中(zhong)(zhong)認為(wei)人體各處都有(you)神(shen)仙(xian),首次(ci)提出了(le)三(san)丹(dan)田(tian)的(de)理論。介紹了(le)許多(duo)存思觀想(xiang)的(de)方法。關于內外經(jing)的(de)作者、成書年代及(ji)其相互關系(xi),向來(lai)有(you)多(duo)種(zhong)說(shuo)法。
《黃庭(ting)(ting)經》是中(zhong)國(guo)道教重要的(de)經典,它包(bao)括《黃庭(ting)(ting)外景經》和《黃庭(ting)(ting)內景經》,統稱《黃庭(ting)(ting)經》。傳說是西(xi)晉王朝(公元265-317年)時(shi)(shi)天師道著名的(de)女道士(shi)魏華(hua)存創作(zuo)的(de)。據(ju)考證(zheng)應是男(nan)仙所著。其(qi)在中(zhong)醫(yi)理(li)論的(de)基礎(chu)上結(jie)合解(jie)剖(pou)學(xue)以(yi)言(yan)養(yang)生(sheng)(sheng),是醫(yi)學(xue)史(shi)上不可多(duo)得的(de)寶貴(gui)財產。但因其(qi)行文隱晦,多(duo)設喻,所以(yi)當(dang)時(shi)(shi)只在上層士(shi)人(ren)中(zhong)流傳。對后來的(de)醫(yi)藥(yao)學(xue),解(jie)剖(pou)學(xue),養(yang)生(sheng)(sheng)學(xue)有巨(ju)大(da)的(de)影響與發展推動。
《黃庭經》其內容可以概括為(wei):
(1)重(zhong)點(dian)論(lun)述的問題有: 強調(diao)吐納(na)行(xing)氣;勤于咽津滓海(hai) 時(shi)時(shi)保精、固精; 永持恬淡(dan)無(wu)欲;鞏固守一(yi)之法(fa)。
(2)論述長生久視之道,分(fen)別論述人(ren)(ren)體各主要器管(guan)的大略及其主要生理作用。為(wei)(wei)了修煉(lian)得法,又把人(ren)(ren)體分(fen)為(wei)(wei)上(shang)中下三部(bu)(bu),每(mei)部(bu)(bu)有(you)八景(jing)神鎮守(shou),合(he)稱二十四(si)真神;人(ren)(ren)如果能調養真氣(qi),就能消除疾病,長生不老。
(3)闡(chan)述黃庭三(san)宮及三(san)丹(dan)田與(yu)養生(sheng)的密切關(guan)系(xi)。
(4)存(cun)思黃(huang)庭,煉養(yang)丹田(tian),積(ji)精(jing)累氣為宗(zong)旨,執(zhi)行(xing)不(bu)殆為要訣。
歷史
今(jin)人王明先生在(zai)(zai)《黃(huang)(huang)帝(di)經(jing)考》中曾作(zuo)(zuo)詳細考證,認(ren)為魏晉之際,民間已有(you)(you)(you)私藏七言韻語體《黃(huang)(huang)庭(ting)》草本(ben)(ben)。大約(yue)在(zai)(zai)晉武(wu)帝(di)太康九年(288年),女(nv)道(dao)士魏華(hua)存(cun)得到(dao)這(zhe)(zhe)個(ge)《黃(huang)(huang)庭(ting)》草本(ben)(ben)并加以注(zhu)述;或有(you)(you)(you)道(dao)士口(kou)授,華(hua)存(cun)筆錄(lu)而寫成(cheng)定本(ben)(ben)《黃(huang)(huang)帝(di)內景(jing)經(jing)》。晉成(cheng)帝(di)咸和(he)九年(334年),魏華(hua)存(cun)去世,《黃(huang)(huang)庭(ting)外(wai)(wai)景(jing)經(jing)》約(yue)在(zai)(zai)這(zhe)(zhe)前(qian)后問(wen)世,它是在(zai)(zai)《內經(jing)》的基礎上(shang)撰寫而成(cheng)的,作(zuo)(zuo)者不(bu)祥(xiang)。這(zhe)(zhe)是主張《內經(jing)》在(zai)(zai)《外(wai)(wai)經(jing)》之前(qian)出(chu)現。歷史上(shang)也有(you)(you)(you)人認(ren)為《內經(jing)》在(zai)(zai)《外(wai)(wai)經(jing)》之后出(chu)現的,如(ru)歐(ou)陽修等。
兩者的關系
《內經(jing)》與《外經(jing)》旨(zhi)意(yi)相通,這點是無疑問的(de)(de)。歷來校注(zhu)(zhu)本經(jing)的(de)(de)較多,今(jin)所見(jian)最早注(zhu)(zhu)本為唐(tang)玄(xuan)宗(zong)時隱士白履(lv)忠(號梁丘子)注(zhu)(zhu)的(de)(de),收入《云笈七簽》和《修真十書》,另有胡?、歐陽(yang)修、劉(liu)處玄(xuan)、蔣慎(shen)修等都注(zhu)(zhu)過《黃庭經(jing)》,而清人(ren)董德寧《黃庭經(jing)發微》較曉暢易懂,陳攖(ying)寧《黃庭經(jing)講義》分(fen)類(lei)詮釋(shi),解難釋(shi)晦。
據《云笈七簽》本(ben),《內(nei)景(jing)經(jing)(jing)》共36章(zhang),每章(zhang)以句首二字(zi)作為(wei)標(biao)題(ti),正文計416句,2912字(zi);《外(wai)景(jing)經(jing)(jing)》分上(shang)中(zhong)(zhong)(zhong)(zhong)(zhong)下三部,計98句,686字(zi)。別(bie)本(ben)與此(ci)大略相同。經(jing)(jing)名“黃(huang)(huang)庭”一辭(ci)的含義,有不同的解釋。《正統道藏》染(ran)丘(qiu)子注序:“黃(huang)(huang)者(zhe)(zhe),中(zhong)(zhong)(zhong)(zhong)(zhong)央(yang)之色(se)也(ye)(ye)(ye)(ye);庭者(zhe)(zhe),四(si)方之中(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)。外(wai)指(zhi)事,即(ji)天中(zhong)(zhong)(zhong)(zhong)(zhong)地中(zhong)(zhong)(zhong)(zhong)(zhong)人中(zhong)(zhong)(zhong)(zhong)(zhong);內(nei)指(zhi)事,即(ji)腦中(zhong)(zhong)(zhong)(zhong)(zhong)心中(zhong)(zhong)(zhong)(zhong)(zhong)脾中(zhong)(zhong)(zhong)(zhong)(zhong),故曰‘黃(huang)(huang)庭’。內(nei)者(zhe)(zhe),心也(ye)(ye)(ye)(ye);景(jing)者(zhe)(zhe),象(xiang)(xiang)也(ye)(ye)(ye)(ye)。外(wai)象(xiang)(xiang)諭,即(ji)日月星辰云霞之象(xiang)(xiang);內(nei)象(xiang)(xiang)諭,即(ji)血肉筋骨(gu)臟腑之象(xiang)(xiang)也(ye)(ye)(ye)(ye)。心居身內(nei),存(cun)觀一體之象(xiang)(xiang)色(se),故曰內(nei)景(jing)也(ye)(ye)(ye)(ye)。”王明《黃(huang)(huang)庭經(jing)(jing)考·釋題(ti)》說:“按黃(huang)(huang)庭三宮,上(shang)宮腦中(zhong)(zhong)(zhong)(zhong)(zhong),中(zhong)(zhong)(zhong)(zhong)(zhong)宮心中(zhong)(zhong)(zhong)(zhong)(zhong),下宮脾中(zhong)(zhong)(zhong)(zhong)(zhong),黃(huang)(huang)為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)央(yang)之色(se),庭為(wei)四(si)方之中(zhong)(zhong)(zhong)(zhong)(zhong),并(bing)具(ju)中(zhong)(zhong)(zhong)(zhong)(zhong)義。內(nei)景(jing)者(zhe)(zhe),含氣養(yang)精(jing),內(nei)視神(shen)象(xiang)(xiang):似義取雙關。”
今人陳攖(ying)寧認為(wei)(wei)庭(ting)乃階(jie)前空(kong)地(di),故(gu)黃(huang)庭(ting)表示中空(kong)的意思,對(dui)人體而言就是(shi)臍內空(kong)處。總(zong)而言之,“黃(huang)”是(shi)中央(yang)之色(根據五行說:東方(fang)(fang)甲乙(yi)木,南方(fang)(fang)丙(bing)丁火,中央(yang)戊己(ji)土,西(xi)方(fang)(fang)庚辛金,北(bei)方(fang)(fang)壬癸水。土色為(wei)(wei)黃(huang),故(gu)黃(huang)為(wei)(wei)中央(yang)之色),“庭(ting)”指四(si)方(fang)(fang)之中,或指階(jie)前空(kong)地(di),“黃(huang)庭(ting)”即喻(yu)指道家內修(xiu)功夫的中空(kong)現象。
《內景經》
《內景(jing)經》又名《太(tai)上(shang)琴心文(wen)》、《東華玉(yu)篇》、《大(da)帝金書(shu)》。歷代稱(cheng)它(ta)是魏晉間道士養(yang)生之(zhi)書(shu),其(qi)實它(ta)遠(yuan)在一般(ban)藥物養(yang)身、術數延命之(zhi)類書(shu)之(zhi)上(shang),而(er)是一部繼承(cheng)漢代“五臟神”之(zhi)說(shuo),以身體臟腑(fu)各有所主(zhu)的理論為基礎,結合(he)道教人身百脈關(guan)竅各有司神之(zhi)說(shuo),以七言(yan)韻文(wen)的形式,注重以“存(cun)思(si)”為主(zhu)的修煉要(yao)訣(jue)。因它(ta)是早期(qi)上(shang)清派(pai)崇奉的經典,故又稱(cheng)《上(shang)清黃庭內景(jing)玉(yu)經》。
《內景經(jing)》包含著一些醫學(xue)理(li)論,分別論述了(le)人體各(ge)主(zhu)要(yao)器官的大致情狀以(yi)及主(zhu)要(yao)生理(li)功能(neng)(neng),其中有十(shi)四(si)章著重闡述了(le)人體五(wu)臟(zang)及膽腑的生理(li)作用。經(jing)中認為心是臟(zang)腑之(zhi)王,能(neng)(neng)知寒熱(re)、和(he)(he)營衛、通血(xue)脈、調陰陽(yang);心開竊于口(kou)舌,能(neng)(neng)吐納五(wu)臟(zang)之(zhi)氣(qi),識別五(wu)行之(zhi)味。所以(yi)人能(neng)(neng)心安,就可以(yi)體和(he)(he)無病身不枯。肝主(zhu)謀慮(lv),藏血(xue)、魂(hun)魄之(zhi)居。
內容
經(jing)中(zhong)認為(wei)(wei)肝開(kai)竅(qiao)(qiao)(qiao)(qiao)于(yu)目,如(ru)日月(yue)之(zhi)(zhi)(zhi)明(ming),五(wu)行(xing)之(zhi)(zhi)(zhi)關(guan)鏡。肝氣(qi)(qi)上與三焦氣(qi)(qi)合(he),下為(wei)(wei)口中(zhong)津(jin)液,津(jin)液過(guo)玄膺、明(ming)堂入丹(dan)(dan)田(tian),真氣(qi)(qi)流布(bu),百骸受潤,則(ze)無疾病。脾為(wei)(wei)倉廩(lin)之(zhi)(zhi)(zhi)本,納谷物生(sheng)味道(dao),化(hua)糟粕。它認為(wei)(wei)脾居中(zhong)央,橫在胃上,外應臉色;脾胃相合(he)供應營養,那(nei)么(me)血脈通(tong)暢,筋骨強健、肌膚豐潤、營養全軀,就能(neng)延年益壽。故它重(zhong)視脾的(de)(de)功(gong)能(neng),稱脾為(wei)(wei)下黃庭宮、人(ren)(ren)(ren)體(ti)的(de)(de)根本、五(wu)臟的(de)(de)要樞(shu)。肺(fei)為(wei)(wei)氣(qi)(qi)之(zhi)(zhi)(zhi)本,開(kai)竅(qiao)(qiao)(qiao)(qiao)于(yu)鼻(bi),布(bu)氣(qi)(qi)于(yu)七(qi)竅(qiao)(qiao)(qiao)(qiao),主耳目聰(cong)明(ming)。認為(wei)(wei)肺(fei)氣(qi)(qi)起自三焦,能(neng)調理五(wu)臟之(zhi)(zhi)(zhi)元氣(qi)(qi),人(ren)(ren)(ren)若能(neng)把津(jin)液吞(tun)進丹(dan)(dan)田(tian),那(nei)么(me)膚色亮(liang)澤,百脈通(tong)暢,齒堅(jian)發黑,不會衰老。腎(shen)者精(jing)之(zhi)(zhi)(zhi)處,先天之(zhi)(zhi)(zhi)本,元氣(qi)(qi)之(zhi)(zhi)(zhi)根,主骨。經(jing)中(zhong)認為(wei)(wei)腎(shen)主五(wu)臟六腑(fu)、九竊津(jin)液之(zhi)(zhi)(zhi)相連,開(kai)竅(qiao)(qiao)(qiao)(qiao)于(yu)耳,腎(shen)氣(qi)(qi)充足,則(ze)耳聰(cong)目明(ming),筋強骨健、百脈通(tong)暢。又腎(shen)藏精(jing),認為(wei)(wei)人(ren)(ren)(ren)若止精(jing)可(ke)長壽。經(jing)文(wen)認為(wei)(wei),膽主決斷,為(wei)(wei)六腑(fu)之(zhi)(zhi)(zhi)精(jing)。人(ren)(ren)(ren)若膽、力互用,能(neng)攝虎兵(bing)。又認為(wei)(wei)膽外名(ming)于(yu)眉(mei)目之(zhi)(zhi)(zhi)間,喜怒(nu)皆行(xing)此處,憤則(ze)發上沖冠。
觀點
《內景(jing)經》又吸收《河上(shang)(shang)公老子章(zhang)句》及(ji)《太平經》中(zhong)(zhong)“五(wu)臟神(shen)(shen)(shen)(shen)”的(de)(de)(de)觀念(nian),發展為三(san)(san)(san)部(bu)八(ba)(ba)(ba)景(jing)二(er)十四神(shen)(shen)(shen)(shen)之說,認為人體各部(bu)位都(dou)有(you)神(shen)(shen)(shen)(shen)靈居住。三(san)(san)(san)部(bu)八(ba)(ba)(ba)景(jing)二(er)十四神(shen)(shen)(shen)(shen),是(shi)(shi)指將人身分為上(shang)(shang)元(yuan)宮(gong)、中(zhong)(zhong)元(yuan)宮(gong)、下(xia)元(yuan)宮(gong)三(san)(san)(san)部(bu)分,每部(bu)分的(de)(de)(de)元(yuan)宮(gong)都(dou)有(you)八(ba)(ba)(ba)景(jing)神(shen)(shen)(shen)(shen)鎮守,即上(shang)(shang)部(bu)八(ba)(ba)(ba)景(jing)神(shen)(shen)(shen)(shen)鎮在人身上(shang)(shang)元(yuan)宮(gong)中(zhong)(zhong),中(zhong)(zhong)部(bu)八(ba)(ba)(ba)景(jing)神(shen)(shen)(shen)(shen)鎮在人身中(zhong)(zhong)元(yuan)宮(gong)中(zhong)(zhong),下(xia)部(bu)八(ba)(ba)(ba)景(jing)神(shen)(shen)(shen)(shen)鎮在下(xia)元(yuan)宮(gong)中(zhong)(zhong)。經中(zhong)(zhong)認為人們(men)若能存思三(san)(san)(san)部(bu)八(ba)(ba)(ba)景(jing)二(er)十四神(shen)(shen)(shen)(shen),則三(san)(san)(san)田(tian)五(wu)臟的(de)(de)(de)真氣(qi)調和,不會(hui)有(you)疾(ji)病,甚至能乘云升(sheng)仙。值得注意的(de)(de)(de)是(shi)(shi),這些神(shen)(shen)(shen)(shen)的(de)(de)(de)名字并非隨意起的(de)(de)(de),而是(shi)(shi)根據人身各器(qi)官的(de)(de)(de)功能、所處方位以及(ji)顏(yan)色、狀態等,加以提煉概(gai)括成的(de)(de)(de)。如(ru)對面部(bu)七神(shen)(shen)(shen)(shen)的(de)(de)(de)介(jie)紹:“發神(shen)(shen)(shen)(shen)蒼華字太元(yuan)”;“腦神(shen)(shen)(shen)(shen)精根字泥丸(wan)”;“眼神(shen)(shen)(shen)(shen)明上(shang)(shang)字英玄”;“鼻神(shen)(shen)(shen)(shen)玉壟字靈堅”;“耳神(shen)(shen)(shen)(shen)空閑(xian)字幽田(tian)”;“舌神(shen)(shen)(shen)(shen)通(tong)命字正倫”;“齒神(shen)(shen)(shen)(shen)■峰字羅千”。
這(zhe)些神(shen)名都是對相(xiang)應器(qi)官進行(xing)形象(xiang)的(de)(de)(de)(de)概括,各具特色。經(jing)中認為,人(ren)(ren)體(ti)正(zheng)(zheng)(zheng)是靠這(zhe)些神(shen)的(de)(de)(de)(de)主宰,才是以維(wei)持生(sheng)理活動(dong)正(zheng)(zheng)(zheng)常地(di)進行(xing),才能“形與(yu)神(shen)具”。這(zhe)些神(shen)有別于(yu)超自然力(li)量的(de)(de)(de)(de)神(shen),而是主宰人(ren)(ren)體(ti)生(sheng)理活動(dong)的(de)(de)(de)(de)“功能神(shen)”。這(zhe)也(ye)反映出古時人(ren)(ren)們對人(ren)(ren)體(ti)器(qi)官功能的(de)(de)(de)(de)一些正(zheng)(zheng)(zheng)確(que)認識,但他(ta)們卻將(jiang)人(ren)(ren)體(ti)器(qi)官功能的(de)(de)(de)(de)主宰歸結(jie)于(yu)神(shen),是明顯(xian)錯(cuo)誤的(de)(de)(de)(de)。
《內(nei)景(jing)經》還對《存(cun)(cun)思(si)(si)法》進(jin)行詳細闡述。早期道教《太平經》中就有存(cun)(cun)思(si)(si)五臟神萬病都可消除的說法,《內(nei)景(jing)經》繼承這一思(si)(si)想并加(jia)以進(jin)一步發揮。認為“存(cun)(cun)思(si)(si)百念視節度”,即要(yao)求存(cun)(cun)思(si)(si)身中百神,呼吸上下如一而除雜念。并認為“可用存(cun)(cun)思(si)(si)登虛空”,這是把存(cun)(cun)思(si)(si)之(zhi)法當(dang)作學仙(xian)之(zhi)道。可以說,存(cun)(cun)思(si)(si)是道教上清派典型的修煉(lian)方法,也是《內(nei)景(jing)經》的核(he)心內(nei)容。所謂(wei)存(cun)(cun)思(si)(si)之(zhi)法,《內(nei)景(jing)經》中包(bao)含(han)兩個(ge)方面內(nei)容,一是指存(cun)(cun)思(si)(si)身內(nei)諸神,另外指存(cun)(cun)思(si)(si)身外之(zhi)物。
內容
道(dao)教(jiao)認(ren)為(wei)人體多神(shen)(shen)(shen),而以五臟(zang)神(shen)(shen)(shen)為(wei)主,故重視存(cun)(cun)思五臟(zang)神(shen)(shen)(shen)的(de)色、形、氣(qi)(qi)(qi)、服飾、姓名等(deng)。《內景經》對于(yu)存(cun)(cun)思心(xin)、肝(gan)(gan)、脾(pi)、肺、腎等(deng)五臟(zang)神(shen)(shen)(shen),都分別加以論述(shu),其(qi)中對存(cun)(cun)思心(xin)神(shen)(shen)(shen)的(de)論述(shu)最多。如經中述(shu)道(dao):“心(xin)典一體五藏(臟(zang))王,動(dong)靜念之道(dao)德行(xing),清(qing)潔善氣(qi)(qi)(qi)自明光,坐起(qi)吾俱(ju)共棟梁(liang),晝日曜景暮(mu)閉藏,通利華精調(diao)陰(yin)陽。”這是(shi)認(ren)為(wei)心(xin)有神(shen)(shen)(shen)靈(ling),且(qie)是(shi)五臟(zang)之王,倘若經常存(cun)(cun)思心(xin)神(shen)(shen)(shen),那么陰(yin)陽和順(shun),臟(zang)腑調(diao)勻,均(jun)無疾病。存(cun)(cun)思肝(gan)(gan)神(shen)(shen)(shen):“肝(gan)(gan)氣(qi)(qi)(qi)郁勃(bo)清(qing)且(qie)長,羅列六(liu)府(fu)生三(san)光,……五色云氣(qi)(qi)(qi)紛青蔥,閉目(mu)內眄自相望。”
肝(gan)屬東方(fang)木位,主(zhu)青,故肝(gan)氣(qi)(qi)旺(wang)盛清而且長(chang)時,如(ru)東方(fang)之木主(zhu)春,肝(gan)為生(sheng)氣(qi)(qi)之本(ben),閉目(mu)冥想生(sheng)氣(qi)(qi)遍照體內(nei)五(wu)臟(zang)之腑,與臟(zang)腑相應(ying),上(shang)為五(wu)色云,如(ru)日月星辰光亮明徹,久(jiu)(jiu)久(jiu)(jiu)即可(ke)自(zi)己內(nei)視臟(zang)腑。“內(nei)視”是存思(si)法中(zhong)一(yi)種重要思(si)想,就是指(zhi)修煉者(zhe)閉目(mu)存思(si),潛神(shen)入定后(hou),內(nei)觀形體,神(shen)氣(qi)(qi)充(chong)溢而使體內(nei)朗然洞(dong)徹的(de)景象。關于存思(si)脾(pi)神(shen):“脾(pi)長(chang)一(yi)尺(chi)掩太倉,中(zhong)部(bu)老(lao)君治明堂,……黃(huang)衣紫帶(dai)龍虎章(zhang),長(chang)精益命賴君王,三呼我名神(shen)自(zi)通。”脾(pi)居(ju)中(zhong)宮(gong),存思(si)脾(pi)神(shen),即可(ke)增長(chang)精氣(qi)(qi),延長(chang)壽命,心虛洞(dong)鑒,神(shen)靈自(zi)通。關于存思(si)肺(fei)(fei)神(shen):“肺(fei)(fei)部(bu)之宮(gong)似(si)華蓋,下有(you)童子坐玉闕。……素錦衣裳黃(huang)云帶(dai),喘息(xi)呼吸體不快,急(ji)存白云和六(liu)氣(qi)(qi),神(shen)仙久(jiu)(jiu)視無災害(hai),同之不己形不滯(zhi)。”肺(fei)(fei)為金宮(gong),在五(wu)臟(zang)之上(shang),狀似(si)華蓋。
童(tong)子、白云(yun)都是(shi)指(zhi)肺(fei)神(shen)(shen)。當喘(chuan)息(xi)不(bu)定(ding)呼吸(xi)不(bu)暢(chang)、身體(ti)不(bu)快時(shi),就趕緊存(cun)(cun)思(si)肺(fei)神(shen)(shen),便能(neng)調和六(liu)氣而(er)無災害,常用此道(dao),可保形體(ti)不(bu)枯衰。關于(yu)存(cun)(cun)思(si)腎神(shen)(shen):“腎部之宮(gong)玄(xuan)(xuan)闕園,中有(you)童(tong)子冥上玄(xuan)(xuan),……蒼錦(jin)云(yun)衣舞龍幡,……百病(bing)千災急(ji)當存(cun)(cun),兩部水(shui)王(wang)對門(men)生(sheng)(sheng),使人(ren)長(chang)生(sheng)(sheng)■九天(tian)。”腎為水(shui)宮(gong)。玄(xuan)(xuan)闕園,喻指(zhi)腎之外形。童(tong)子、水(shui)王(wang)都是(shi)指(zhi)腎神(shen)(shen)。當人(ren)正生(sheng)(sheng)病(bing)時(shi),就應立(li)即存(cun)(cun)思(si)腎神(shen)(shen),這樣便能(neng)逢兇化吉,免(mian)除疾病(bing)而(er)能(neng)升(sheng)天(tian)成(cheng)仙。
歷史
“三(san)(san)(san)丹(dan)(dan)田(tian)” 《內(nei)景經(jing)》提(ti)出“三(san)(san)(san)丹(dan)(dan)田(tian)”之說(shuo)。關于三(san)(san)(san)丹(dan)(dan)田(tian)之名,在此(ci)經(jing)之前的(de)早期道教籍中尚未出現(xian)。《太平經(jing)》、《大洞真經(jing)》提(ti)到泥丸、心、臍等與之相關的(de)名稱(cheng),只有(you)(you)(you)到了《內(nei)景經(jing)》才明確提(ti)出“三(san)(san)(san)丹(dan)(dan)田(tian)”的(de)概念。丹(dan)(dan)田(tian)有(you)(you)(you)上、中、下之分,故(gu)合作“三(san)(san)(san)田(tian)”。每一(yi)丹(dan)(dan)田(tian)中各居著(zhu)一(yi)位神,故(gu)有(you)(you)(you)“三(san)(san)(san)神”。又(you)因丹(dan)(dan)田(tian)之室,方(fang)圓一(yi)寸,故(gu)稱(cheng)寸田(tian),下面(mian)分別簡介三(san)(san)(san)丹(dan)(dan)田(tian)。
上丹田
眉間內入三寸為上丹田宮(gong),也叫泥(ni)丸宮(gong)。“泥(ni)丸百節皆(jie)有(you)神,……一面之(zhi)神宗泥(ni)丸,泥(ni)丸九(jiu)真(zhen)皆(jie)有(you)房,方圓一寸處(chu)此中,同服紫衣飛羅(luo)裳,但思(si)一部壽無窮,非各別住俱腦(nao)中,列位次(ci)坐(zuo)向(xiang)外方”,講的是(shi)泥(ni)丸宮(gong)在一身之(zhi)首(shou),是(shi)百神之(zhi)主,泥(ni)丸百節都(dou)有(you)神,它們都(dou)受腦(nao)主持(chi)而排定坐(zuo)次(ci),泥(ni)丸九(jiu)真(zhen)都(dou)穿紫衣羅(luo)裳,人們只要意守上丹田,存思(si)九(jiu)真(zhen)神,就可以延壽不老。
中丹田
就是指心(xin),又叫絳宮。經中述道(dao):“六(liu)腑(fu)五臟神體精,皆在心(xin)內運(yun)天經,晝夜存(cun)之(zhi)自長生(sheng)”講的是,六(liu)腑(fu)五臟息(xi)息(xi)相關(guan),共同(tong)維持人(ren)(ren)體正常(chang)運(yun)轉,它們各有所轄,有不同(tong)的運(yun)作方式,但都受心(xin)主宰,故心(xin)存(cun)則五臟六(liu)腑(fu)聽令(ling)而正常(chang)運(yun)行。人(ren)(ren)們若(ruo)意守中丹田(tian),存(cun)思(si)不舍,自會長生(sheng)。
下丹田
又叫(jiao)氣海、精門(men)、名關元、命(ming)門(men)等,在臍(qi)下(xia)(xia)三(san)寸處。經中講述(shu)下(xia)(xia)丹(dan)田(tian)的(de)(de)重要(yao)性:“或(huo)(huo)(huo)精或(huo)(huo)(huo)胎(tai)別(bie)執方,核(he)孩(hai)合延生(sheng)(sheng)(sheng)華芒。”道經認(ren)為下(xia)(xia)丹(dan)田(tian)是(shi)人命(ming)的(de)(de)根基、陰(yin)陽(yang)(yang)的(de)(de)門(men)戶、五(wu)氣的(de)(de)本元;是(shi)男子藏(zang)(zang)精、女(nv)子藏(zang)(zang)胎(tai)之(zhi)處,內有真神(shen)(shen)赤(chi)子居住,故稱下(xia)(xia)丹(dan)田(tian)為“命(ming)門(men)”、“生(sheng)(sheng)(sheng)門(men)”或(huo)(huo)(huo)“生(sheng)(sheng)(sheng)宮(gong)(gong)”。“核(he)孩(hai)”,指宮(gong)(gong)中的(de)(de)陰(yin)陽(yang)(yang)神(shen)(shen)名,也(ye)叫(jiao)“伯桃”,字“合延”。人們若(ruo)意守下(xia)(xia)丹(dan)田(tian),存思(si)陰(yin)陽(yang)(yang)之(zhi)神(shen)(shen),則陰(yin)陽(yang)(yang)之(zhi)氣不衰,生(sheng)(sheng)(sheng)命(ming)不枯。
三黃庭
與三(san)丹(dan)(dan)田相對(dui)應,《內景經》還提出三(san)黃庭之說。上黃庭宮在(zai)腦(nao)中(zhong)(zhong)(zhong),與上丹(dan)(dan)田相應;中(zhong)(zhong)(zhong)黃庭宮也與中(zhong)(zhong)(zhong)丹(dan)(dan)田一致,都在(zai)心中(zhong)(zhong)(zhong);只(zhi)是下(xia)黃庭宮在(zai)脾中(zhong)(zhong)(zhong),與下(xia)丹(dan)(dan)田不(bu)一致。總而言(yan)之,《內景經》就是以三(san)丹(dan)(dan)田和三(san)黃庭為(wei)樞紐(niu),注重存思(si)三(san)部八景二(er)十四真(zhen)神,強(qiang)調積(ji)(ji)累(lei)精氣作為(wei)長生要訣(jue),即“仙人(ren)道士(shi)非有神,積(ji)(ji)精累(lei)氣以為(wei)真(zhen)”。
外景經
內容以七(qi)言(yan)韻文的形(xing)式,敘寫修煉存(cun)思法的要訣,但文風略(lve)有不同(tong)。語言(yan)要簡明平(ping)易些,語詞清顯,意義通暢(chang)。《外景經》原(yuan)不分(fen)(fen)章(zhang),務成子(zi)注本分(fen)(fen)為上、中、下三部,至于與《內景經》內容相同(tong)的就(jiu)不再介紹(shao),下面就(jiu)與《內景經》不同(tong)而(er)較(jiao)重要的幾(ji)個方面的內容加以介紹(shao)。
一是(shi)關(guan)于吐納行氣(qi)(qi)的(de)方法。強調這方面的(de)內容,如“象龜(gui)引氣(qi)(qi)至靈根”,“呼(hu)吸廬間(jian)(jian)入丹田(tian)(tian)”,講(jiang)的(de)是(shi)人應當效法長壽之(zhi)龜(gui),引氣(qi)(qi)到(dao)丹田(tian)(tian),以保持(chi)體(ti)(ti)內元氣(qi)(qi)。又如:“人盡食谷(gu)與五味,獨食太(tai)和(he)陰陽氣(qi)(qi)”,“呼(hu)吸廬間(jian)(jian)以自償,子保完堅身受慶”,講(jiang)的(de)是(shi)常(chang)人都吃(chi)五谷(gu),品五味,而修煉黃庭(ting)經者的(de)形(xing)狀(zhuang)只食太(tai)和(he)陰陽氣(qi)(qi),以充實體(ti)(ti)內元氣(qi)(qi),經常(chang)這樣做,就會(hui)使元氣(qi)(qi)充足,神氣(qi)(qi)合一身體(ti)(ti)健康(kang)無損(sun)。
二(er)是(shi)關于咽(yan)津(jin)(jin)和(he)寶(bao)(bao)精(jing)(jing)(jing)、固精(jing)(jing)(jing)的問(wen)題。道(dao)教常(chang)稱津(jin)(jin)液(ye)為玉(yu)液(ye)、玉(yu)漿(jiang)、醴泉(quan)、靈液(ye)等,認(ren)為此液(ye)由煉氣(qi)而(er)產生,是(shi)五臟之(zhi)精(jing)(jing)(jing)華,甜美(mei)清香。若人(ren)們(men)勤(qin)加修(xiu)煉,漱津(jin)(jin)咽(yan)液(ye),那么(me)就以(yi)去病防病,強健身體。《外(wai)景經》很(hen)重(zhong)視津(jin)(jin)液(ye)的作(zuo)用,如“玉(yu)池清水灌靈根(gen),審能修(xiu)之(zhi)可(ke)(ke)長(chang)(chang)存(cun)”,“玉(yu)池清水上生肥,靈根(gen)堅(jian)固老(lao)不(bu)衰”,“津(jin)(jin)液(ye)醴泉(quan)通六腑,隨鼻上下開兩耳,窺視天地存(cun)童(tong)子,調和(he)精(jing)(jing)(jing)華治發齒(chi),顏色光(guang)澤不(bu)復白”,可(ke)(ke)見經常(chang)叩(kou)齒(chi)咽(yan)津(jin)(jin),可(ke)(ke)使齒(chi)堅(jian)發亮,童(tong)顏常(chang)駐,其妙(miao)無窮。歷來道(dao)經甚(shen)重(zhong)視寶(bao)(bao)精(jing)(jing)(jing)、固精(jing)(jing)(jing)的問(wen)題,《太(tai)平(ping)經》主張“人(ren)欲(yu)壽,當愛(ai)氣(qi)尊神重(zhong)精(jing)(jing)(jing)”,《內景經》也強調說:“急(ji)(ji)守精(jing)(jing)(jing)室勿妄泄,閉(bi)(bi)而(er)寶(bao)(bao)之(zhi)可(ke)(ke)長(chang)(chang)活。”《外(wai)景經》也強調固精(jing)(jing)(jing)、寶(bao)(bao)精(jing)(jing)(jing)的意(yi)義,如“長(chang)(chang)生要慎房中急(ji)(ji),棄(qi)捐淫(yin)俗專子精(jing)(jing)(jing)……閉(bi)(bi)子精(jing)(jing)(jing)門可(ke)(ke)長(chang)(chang)活”,“急(ji)(ji)固子精(jing)(jing)(jing)以(yi)自持(chi),……精(jing)(jing)(jing)神還歸老(lao)復壯”。
三是(shi)恬(tian)(tian)淡無(wu)欲的思(si)(si)想(xiang)(xiang)。《外景經》反(fan)復強調這種思(si)(si)想(xiang)(xiang),并(bing)在數(shu)處加以闡述:“物(wu)有自然道不煩,重拱(gong)無(wu)為身體安,虛(xu)無(wu)之(zhi)居在幃間,寂寞廓然口不言”,“扶養性命守虛(xu)無(wu),恬(tian)(tian)淡自樂何思(si)(si)虛(xu)”,“近(jin)存子身還(huan)自守,清(qing)靜無(wu)為神留止”,“恬(tian)(tian)淡無(wu)欲養華莖,服食(shi)玄氣可遂(sui)生”等(deng)等(deng),這些(xie)(xie)都強調修(xiu)煉者要恬(tian)(tian)淡無(wu)欲,清(qing)靜無(wu)為、虛(xu)靜自守。這些(xie)(xie)思(si)(si)想(xiang)(xiang)是(shi)對以老莊為代表(biao)的道家(jia)哲學思(si)(si)想(xiang)(xiang)加以繼(ji)承,并(bing)有所(suo)發展(zhan),運用于存思(si)(si)修(xiu)煉中(zhong)。
內景經
《內景經(jing)》在改(gai)寫《外景經(jing)》的(de)內容上,除了主(zhu)要講存(cun)思(si)(si)身內之(zhi)神(shen)以(yi)外,還講到存(cun)思(si)(si)身外之(zhi)物,即存(cun)思(si)(si)日(ri)月星辰。大致過程是:調(diao)整體內元(yuan)氣,使與所(suo)攝取(qu)的(de)日(ri)月星辰的(de)外氣相結合。經(jing)中(zhong)數處(chu)講到此法(fa),“出日(ri)入月呼吸存(cun)”,“高奔日(ri)月吾上道,郁儀結■善相保(bao)(bao),乃見玉清(qing)虛無老(lao),可以(yi)回顏(yan)填血腦。”存(cun)思(si)(si)日(ri)月星辰,便有(you)相應的(de)仙(xian)人相保(bao)(bao),就可以(yi)返還章顏(yan),讓精(jing)氣充(chong)沛血脈腦際。
無論是存思(si)身(shen)內(nei)諸神,還是存思(si)身(shen)外日月星辰(chen),《內(nei)景(jing)經》強調修(xiu)煉存思(si)之(zhi)法必須精(jing)(jing)誠苦修(xiu),“至(zhi)道不(bu)煩決存真(zhen)”,“能存玄真(zhen)萬事畢,一(yi)身(shen)精(jing)(jing)神不(bu)可(ke)失”,“晝夜七日思(si)勿眠,子能行此可(ke)長存,積功成煉非(fei)自然,是由精(jing)(jing)誠亦由專”,這些都強調修(xiu)煉要(yao)專心一(yi)臻致(zhi)、矢志不(bu)移,也只有如此,才(cai)能得以登仙(xian)入道。以上大(da)致(zhi)介紹了《內(nei)景(jing)經》的主要(yao)內(nei)容。
麻姑(gu)仙境之“南岳(yue)夫人”魏(wei)華存(cun)侍女一瞥魏(wei)華存(cun)(Wei Huacun)
魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)(251~334) 女(nv)(nv),字賢(xian)安,任城(cheng)(今山東濟寧市)人(ren),西晉司徒文(wen)(wen)康公(gong)魏(wei)(wei)(wei)(wei)舒之(zhi)女(nv)(nv)。幼(you)而好道(dao)(dao),常服氣辟谷,攝生修(xiu)靜,志慕神仙(xian)。24歲適南(nan)(nan)陽掾劉(liu)文(wen)(wen),生二子劉(liu)璞、劉(liu)瑕。其(qi)(qi)心期幽隱,更求神書(shu)秘(mi)籍,齋于別寢,謹修(xiu)道(dao)(dao)法。西晉建興五年(nian)(318)夏天,來到南(nan)(nan)岳衡(heng)山集賢(xian)峰下紫虛(xu)(xu)閣修(xiu)道(dao)(dao),凡16年(nian),為(wei)湖南(nan)(nan)最早(zao)的(de)(de)傳播道(dao)(dao)教(jiao)(jiao)(jiao)者。道(dao)(dao)家之(zhi)《元(yuan)始大洞(dong)真(zhen)經(jing)(jing)》三卷(juan)、《元(yuan)始大洞(dong)玉經(jing)(jing)疏(shu)(shu)要(yao)十二義》一卷(juan)、《大洞(dong)玉經(jing)(jing)壇儀(yi)》一卷(juan)和《總論(lun)》一卷(juan),均屬魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)所疏(shu)(shu)義。東晉咸(xian)和九年(nian)(334),在(zai)黃(huang)庭(ting)(ting)觀(guan)側的(de)(de)一塊大石(shi)頭上(shang)白日飛(fei)升(sheng),其(qi)(qi)石(shi)尚(shang)在(zai),稱(cheng)“飛(fei)升(sheng)石(shi)”。歷代南(nan)(nan)岳志和衡(heng)陽地方(fang)志都對(dui)魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)的(de)(de)事(shi)跡有(you)所記載,陶(tao)弘景(jing)著(zhu)《真(zhen)浩》中(zhong)(zhong)稱(cheng)魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)為(wei)“魏(wei)(wei)(wei)(wei)夫人(ren)”,后世習(xi)慣(guan)稱(cheng)魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)為(wei)“南(nan)(nan)岳夫人(ren)”。李(li)白《送女(nv)(nv)道(dao)(dao)士褚三清往南(nan)(nan)岳詩》中(zhong)(zhong)有(you)“倦(juan)尋向南(nan)(nan)岳,應見魏(wei)(wei)(wei)(wei)夫人(ren)”句,杜甫《望(wang)岳》中(zhong)(zhong)亦有(you)“恭(gong)聞魏(wei)(wei)(wei)(wei)夫人(ren),群仙(xian)夾翱翔(xiang)”句。宋仁宗賜魏(wei)(wei)(wei)(wei)華(hua)(hua)存(cun)“紫虛(xu)(xu)元(yuan)君(jun)”稱(cheng)號,故又稱(cheng)魏(wei)(wei)(wei)(wei)元(yuan)君(jun)。宋哲(zhe)宗封為(wei)“高元(yuan)宸照紫虛(xu)(xu)元(yuan)道(dao)(dao)真(zhen)君(jun)”。她(ta)還擅長書(shu)法,黃(huang)庭(ting)(ting)觀(guan)墻(qiang)壁上(shang)刻有(you)其(qi)(qi)親(qin)筆所書(shu)《上(shang)清黃(huang)庭(ting)(ting)內(nei)景(jing)經(jing)(jing)》。《黃(huang)庭(ting)(ting)經(jing)(jing)》為(wei)道(dao)(dao)教(jiao)(jiao)(jiao)修(xiu)持內(nei)丹的(de)(de)重(zhong)(zhong)要(yao)經(jing)(jing)典之(zhi)一,在(zai)中(zhong)(zhong)國(guo)道(dao)(dao)教(jiao)(jiao)(jiao)史上(shang)有(you)極其(qi)(qi)重(zhong)(zhong)要(yao)的(de)(de)地位,直接(jie)促成了(le)中(zhong)(zhong)國(guo)道(dao)(dao)教(jiao)(jiao)(jiao)上(shang)清派的(de)(de)產生。
但據現代(dai)道學者考證,此經初作乃出自男仙之(zhi)筆,早在漢武(wu)帝(di)之(zhi)前(qian),黃庭經已(yi)經流世(shi),只是不為人所知。
概述
《黃庭經(jing)》中的(de)存思(si)法,是古(gu)代(dai)道(dao)教(jiao)(jiao)推行的(de)主要(yao)修(xiu)煉方法之一,由于注重意念(nian),靜思(si)默想,簡(jian)便易行,很適合士大夫的(de)口胃,故東晉(jin)以(yi)(yi)來,在社會上廣為(wei)流(liu)傳。《黃庭經(jing)》所述的(de)一些(xie)內修(xiu)養(yang)生之術,與(yu)(yu)《周易參(can)同(tong)契(qi)》的(de)煉丹(dan)之道(dao)相結合,在唐宋時期流(liu)變為(wei)內丹(dan)道(dao),成為(wei)中唐以(yi)(yi)后(hou)道(dao)教(jiao)(jiao)煉丹(dan)養(yang)生方術的(de)主流(liu),所以(yi)(yi)《黃庭經(jing)》與(yu)(yu)《周易參(can)同(tong)契(qi)》都對后(hou)代(dai)道(dao)教(jiao)(jiao)產生重要(yao)影響。不過,中唐以(yi)(yi)后(hou)道(dao)教(jiao)(jiao)傳播《黃庭經(jing)》與(yu)(yu)晉(jin)南(nan)北朝大不相同(tong),晉(jin)南(nan)北朝重默誦,中唐以(yi)(yi)后(hou)則不斷有人為(wei)之作(zuo)注,加以(yi)(yi)詮釋。
注家略可分(fen)為兩(liang)類,一(yi)類注重臟腑(fu)的(de)性狀(zhuang)、功(gong)能及調護方法,以(yi)生理(li)結(jie)構和醫藥知識為主(zhu)。如(ru)晚唐胡?《黃(huang)(huang)庭(ting)內(nei)景經(jing)(jing)(jing)五臟六腑(fu)補瀉圖》;絕(jue)大多(duo)數(shu)注家屬于另(ling)一(yi)類,以(yi)內(nei)修術或內(nei)丹道(dao)來解釋《黃(huang)(huang)庭(ting)經(jing)(jing)(jing)》,如(ru)歐陽修、白履忠等。此外,有不(bu)少文士也甚喜歡該經(jing)(jing)(jing),如(ru)晉代的(de)王(wang)羲(xi)之給道(dao)士書(shu)(shu)寫《內(nei)景經(jing)(jing)(jing)》,而且(qie)仿其句(ju)式作辭贊(zan)(zan),陸(lu)游更有詩(shi)句(ju)贊(zan)(zan)道(dao):“白頭始悟頤生妙,盡在《黃(huang)(huang)庭(ting)》兩(liang)卷中(zhong)。”《黃(huang)(huang)庭(ting)經(jing)(jing)(jing)》在歷史(shi)上先后被禁(jin)過兩(liang)次(ci),第一(yi)次(ci)是在北周(zhou)武帝(di)并禁(jin)佛(fo)道(dao)時(shi)受(shou)劫難(nan)。從內(nei)容上講,《黃(huang)(huang)庭(ting)經(jing)(jing)(jing)》已完全排除(chu)了早(zao)期道(dao)書(shu)(shu)中(zhong)反映民眾(zhong)愿(yuan)望和要(yao)求的(de)政治思想(xiang),主(zhu)要(yao)講長生久視之道(dao),按理(li)不(bu)會(hui)觸(chu)犯(fan)統治階級利(li)益,也不(bu)會(hui)帶來消極的(de)社會(hui)影響,故(gu)它完全是公元(yuan)六世紀(ji)那場(chang)大辯論后佛(fo)道(dao)兩(liang)教受(shou)禁(jin)的(de)犧牲品。《黃(huang)(huang)庭(ting)經(jing)(jing)(jing)》在元(yuan)代又(you)一(yi)次(ci)被禁(jin)。
多種版本
現傳《黃庭(ting)經》有內景(jing)(jing)(jing)(jing)(jing)、外景(jing)(jing)(jing)(jing)(jing)、中(zhong)(zhong)(zhong)(zhong)(zhong)景(jing)(jing)(jing)(jing)(jing)三種。一般認(ren)為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)景(jing)(jing)(jing)(jing)(jing)經出(chu)世較(jiao)晚(wan),故通常所說(shuo)《黃庭(ting)經》未包括《中(zhong)(zhong)(zhong)(zhong)(zhong)景(jing)(jing)(jing)(jing)(jing)經》在內據《內景(jing)(jing)(jing)(jing)(jing)經》卷(juan)上梁丘子注說(shuo),黃為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)央(yang)之(zhi)色,庭(ting)為(wei)四方之(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong),外指(zhi)天中(zhong)(zhong)(zhong)(zhong)(zhong)地中(zhong)(zhong)(zhong)(zhong)(zhong)人(ren)中(zhong)(zhong)(zhong)(zhong)(zhong),內指(zhi)腦中(zhong)(zhong)(zhong)(zhong)(zhong)心(xin)中(zhong)(zhong)(zhong)(zhong)(zhong)脾中(zhong)(zhong)(zhong)(zhong)(zhong),故稱「黃庭(ting)」。心(xin)居身(shen)內,存觀一體的象色,故稱內景(jing)(jing)(jing)(jing)(jing)。所謂黃庭(ting)之(zhi)景(jing)(jing)(jing)(jing)(jing),實指(zhi)道教修煉時產生的景(jing)(jing)(jing)(jing)(jing)象。
《外景》與(yu)《內景》先後出現於兩晉,據稱由晉代魏華存(cun)夫人所(suo)傳。《黃(huang)庭經(jing)》以七(qi)言歌訣形式(shi)描述道(dao)教(jiao)的修煉(lian)與(yu)養生學說(shuo),是道(dao)教(jiao)思想與(yu)古醫學結合的修真書。《黃(huang)庭經(jing)》為(wei)道(dao)教(jiao)茅山宗(zong)的主要經(jing)典,在(zai)道(dao)教(jiao)中(zhong)十(shi)分盛行,後成(cheng)為(wei)全真道(dao)功(gong)課(ke)之(zhi)一。它為(wei)現代養生學提供(gong)了重要考(kao)價值。收入《正統道(dao)藏》洞玄(xuan)部(bu)本文類。