《清靜(jing)(jing)經》,全稱《太上老(lao)君(jun)說常清靜(jing)(jing)經》。一卷。作者不詳,是道教煉養術重要資料之(zhi)(zhi)一。道教稱老(lao)君(jun)西(xi)游龜臺之(zhi)(zhi)時,為(wei)西(xi)王母說常清靜(jing)(jing)經。后經仙人轉傳,為(wei)葛玄所(suo)得(de),筆錄(lu)而(er)傳之(zhi)(zhi)于(yu)(yu)世(shi)。即葛玄曰:“吾昔受(shou)(shou)之(zhi)(zhi)于(yu)(yu)東(dong)華帝(di)(di)君(jun),東(dong)華帝(di)(di)君(jun)受(shou)(shou)之(zhi)(zhi)于(yu)(yu)金(jin)闕帝(di)(di)君(jun),金(jin)闕帝(di)(di)君(jun)受(shou)(shou)之(zhi)(zhi)于(yu)(yu)西(xi)王母。西(xi)王母皆口口相傳,不記文字,吾今于(yu)(yu)世(shi)書而(er)錄(lu)之(zhi)(zhi)。”因而(er)《清靜(jing)(jing)經》被認(ren)為(wei)是三國時葛玄依托之(zhi)(zhi)作。
老君(jun)曰:大(da)道(dao)(dao)無形,生育天(tian)地(di);大(da)道(dao)(dao)無情,運行日(ri)月(yue);大(da)道(dao)(dao)無名(ming),長(chang)養萬(wan)物;吾(wu)不知其(qi)名(ming),強名(ming)曰道(dao)(dao)。夫道(dao)(dao)者:有清有濁(zhuo)(zhuo),有動有靜(jing);天(tian)清地(di)濁(zhuo)(zhuo),天(tian)動地(di)靜(jing);男清女(nv)濁(zhuo)(zhuo),男動女(nv)靜(jing);降本流(liu)末(mo),而生萬(wan)物。清者,濁(zhuo)(zhuo)之源(yuan),動者,靜(jing)之基;人(ren)能常清靜(jing),天(tian)地(di)悉皆歸。
夫人(ren)神好(hao)清(qing)(qing),而(er)心(xin)(xin)擾之;人(ren)心(xin)(xin)好(hao)靜,而(er)欲(yu)牽(qian)之。常(chang)能(neng)(neng)(neng)遣其(qi)(qi)(qi)(qi)欲(yu),而(er)心(xin)(xin)自靜;澄其(qi)(qi)(qi)(qi)心(xin)(xin),而(er)神自清(qing)(qing);自然六欲(yu)不(bu)生,三毒消滅。所以不(bu)能(neng)(neng)(neng)者(zhe),為(wei)(wei)心(xin)(xin)未澄,欲(yu)未遣也;能(neng)(neng)(neng)遣之者(zhe):內觀(guan)其(qi)(qi)(qi)(qi)心(xin)(xin),心(xin)(xin)無(wu)(wu)(wu)其(qi)(qi)(qi)(qi)心(xin)(xin);外(wai)觀(guan)其(qi)(qi)(qi)(qi)形,形無(wu)(wu)(wu)其(qi)(qi)(qi)(qi)形;遠觀(guan)其(qi)(qi)(qi)(qi)物,物無(wu)(wu)(wu)其(qi)(qi)(qi)(qi)物;三者(zhe)既悟,唯見於空(kong)。觀(guan)空(kong)亦空(kong),空(kong)無(wu)(wu)(wu)所空(kong);所空(kong)既無(wu)(wu)(wu),無(wu)(wu)(wu)無(wu)(wu)(wu)亦無(wu)(wu)(wu);無(wu)(wu)(wu)無(wu)(wu)(wu)既無(wu)(wu)(wu),湛然常(chang)寂。寂無(wu)(wu)(wu)所寂,欲(yu)豈(qi)能(neng)(neng)(neng)生;欲(yu)既不(bu)生,即是真(zhen)(zhen)靜。真(zhen)(zhen)常(chang)應(ying)物,真(zhen)(zhen)常(chang)得(de)性;常(chang)應(ying)常(chang)靜,常(chang)清(qing)(qing)靜矣。如此清(qing)(qing)靜,漸入真(zhen)(zhen)道;既入真(zhen)(zhen)道,名(ming)為(wei)(wei)得(de)道;雖名(ming)得(de)道,實無(wu)(wu)(wu)所得(de);為(wei)(wei)化眾生,名(ming)為(wei)(wei)得(de)道;能(neng)(neng)(neng)悟之者(zhe),可傳圣道。
老君曰(yue):上士無(wu)爭(zheng),下(xia)士好爭(zheng);上德(de)(de)(de)不(bu)德(de)(de)(de),下(xia)德(de)(de)(de)執(zhi)德(de)(de)(de);執(zhi)著之(zhi)(zhi)者,不(bu)名道(dao)(dao)德(de)(de)(de)。眾生(sheng)所以不(bu)得(de)真道(dao)(dao)者,為有妄(wang)心;既有妄(wang)心,即(ji)驚其神(shen);既驚其神(shen),即(ji)著萬物(wu);既著萬物(wu),即(ji)生(sheng)貪求;既生(sheng)貪求,即(ji)是煩惱;煩惱妄(wang)想(xiang),憂(you)苦身心;便遭(zao)濁辱,流浪(lang)生(sheng)死;常(chang)沉(chen)苦海,永(yong)失(shi)真道(dao)(dao)。真常(chang)之(zhi)(zhi)道(dao)(dao),悟者自(zi)得(de);得(de)悟道(dao)(dao)者,常(chang)清靜(jing)矣!
仙人葛玄曰:吾(wu)得真道,曾(ceng)誦此經萬遍(bian)。此經是(shi)天(tian)人所習(xi),不傳下(xia)士(shi)。吾(wu)昔受之於東華(hua)帝君(jun),東華(hua)帝君(jun)受之於金闕帝君(jun),金闕帝君(jun)受之於西王母,西王母皆口口相傳,不記文字。吾(wu)今於世(shi),書而錄之。上士(shi)悟之,升為(wei)天(tian)官;中士(shi)修之,南(nan)宮列仙;下(xia)士(shi)得之,在(zai)世(shi)長(chang)年。游行三界,升入金門。
左玄真人曰:學道之士,持誦此經者(zhe),即得十(shi)天善神(shen),擁(yong)護(hu)其(qi)身(shen) [6] 。然後玉符保神(shen),金液煉形。形神(shen)俱妙(miao),與道合真。
正一(yi)真(zhen)(zhen)人曰:人家有此經,悟解之者,災障(zhang)不(bu)干(gan),眾圣護(hu)門(men)。神升上界,朝拜(bai)高真(zhen)(zhen)。功(gong)滿德就,相感(gan)帝(di)君。誦持(chi)不(bu)退(tui),身騰紫云。
(1)太(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)說(shuo)常(chang)(chang)(chang)清(qing)(qing)靜(jing)經(jing):全稱(cheng)(cheng)(cheng)《太(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)說(shuo)常(chang)(chang)(chang)清(qing)(qing)靜(jing)妙(miao)經(jing)》,或《太(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)說(shuo)常(chang)(chang)(chang)清(qing)(qing)靜(jing)真(zhen)經(jing)》,又稱(cheng)(cheng)(cheng)《太(tai)(tai)上(shang)(shang)混(hun)元上(shang)(shang)德皇(huang)帝說(shuo)常(chang)(chang)(chang)清(qing)(qing)靜(jing)經(jing)》,簡(jian)稱(cheng)(cheng)(cheng)《清(qing)(qing)靜(jing)經(jing)》、《常(chang)(chang)(chang)清(qing)(qing)靜(jing)經(jing)》。作者不詳。此經(jing)主要闡述“如何清(qing)(qing)靜(jing),漸入真(zhen)道”。“太(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)”,道教徒對“老(lao)子”的(de)(de)尊(zun)稱(cheng)(cheng)(cheng)。“太(tai)(tai)”為大之(zhi)意(yi),“上(shang)(shang)”為尊(zun)之(zhi)意(yi);高(gao)真(zhen)莫先(xian)眾圣(sheng)共尊(zun),“太(tai)(tai)上(shang)(shang)”系(xi)道門(men)最(zui)高(gao)之(zhi)辭,用以(yi)稱(cheng)(cheng)(cheng)呼其神仙體系(xi)中品位極(ji)高(gao)之(zhi)神,故為宗祖,太(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)是大道的(de)(de)另一尊(zun)號,太(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)就是道,道就是太(tai)(tai)上(shang)(shang)老(lao)君(jun)(jun)。
老(lao)(lao)即壽,君(jun)(jun)是(shi)尊號,道(dao)清(qing)(qing)德極,所以稱為(wei)君(jun)(jun)。說明老(lao)(lao)君(jun)(jun)為(wei)眾圣(sheng)之(zhi)祖,真神(shen)(shen)之(zhi)宗(zong)。一(yi)切萬物(wu),莫不(bu)皆(jie)因(yin)老(lao)(lao)君(jun)(jun)所制,故為(wei)宗(zong)祖也。常為(wei)恒(heng)也。清(qing)(qing)為(wei)元,靜(jing)(jing)為(wei)炁,經(jing)(jing)為(wei)法。一(yi)則為(wei)圣(sheng)人(ren)之(zhi)徑(jing)路(lu),二(er)則為(wei)神(shen)(shen)仙的(de)梯凳。凡學道(dao)的(de)人(ren),都(dou)因(yin)經(jing)(jing)戒(jie)而(er)(er)成(cheng)真圣(sheng)。圣(sheng)人(ren)沒有不(bu)借經(jing)(jing)而(er)(er)成(cheng)為(wei)圣(sheng)人(ren),不(bu)憑借元炁而(er)(er)成(cheng)道(dao)的(de)。《清(qing)(qing)靜(jing)(jing)經(jing)(jing)》在(zai)道(dao)教(jiao)中占(zhan)有重要的(de)位置,歷來為(wei)此作注(zhu)者眾多。《玄(xuan)門日(ri)誦早(zao)晚功課(ke)經(jing)(jing)》把(ba)《清(qing)(qing)靜(jing)(jing)經(jing)(jing)》放在(zai)眾經(jing)(jing)之(zhi)首(shou),每日(ri)持誦,可(ke)知該經(jing)(jing)是(shi)道(dao)教(jiao)徒修(xiu)持的(de)一(yi)部非(fei)常重要的(de)上乘經(jing)(jing)典。每每朗誦此經(jing)(jing)“夫人(ren)神(shen)(shen)好清(qing)(qing),而(er)(er)心(xin)擾之(zhi);人(ren)心(xin)好靜(jing)(jing),而(er)(er)欲(yu)牽之(zhi)”。“遣其(qi)欲(yu)而(er)(er)心(xin)自(zi)靜(jing)(jing),澄其(qi)心(xin)而(er)(er)神(shen)(shen)自(zi)清(qing)(qing)”。自(zi)然(ran)而(er)(er)然(ran)就能“清(qing)(qing)靜(jing)(jing)”、“漸入(ru)真道(dao)”。
(2)老君曰(yue):大(da)道(dao)(dao)無形,生(sheng)(sheng)(sheng)育天地(di)(di)(di):老君,太上(shang)老君的簡(jian)稱。曰(yue),稱、說。大(da)道(dao)(dao),道(dao)(dao)是(shi)至高無上(shang)的,是(shi)在沒有天地(di)(di)(di)之(zhi)前,有一個沒有形狀的最高能源,《道(dao)(dao)德經(jing)》中說她(ta)“獨立而(er)不(bu)改,周行而(er)不(bu)殆”。世(shi)間萬(wan)物(wu)都是(shi)由(you)她(ta)所生(sheng)(sheng)(sheng)。《道(dao)(dao)德經(jing)》中說:“道(dao)(dao)生(sheng)(sheng)(sheng)一,一生(sheng)(sheng)(sheng)二(er),二(er)生(sheng)(sheng)(sheng)三。三生(sheng)(sheng)(sheng)萬(wan)物(wu)。”因天地(di)(di)(di)萬(wan)物(wu)皆為“道(dao)(dao)”的化生(sheng)(sheng)(sheng),故注稱“大(da)道(dao)(dao)”。她(ta)是(shi)不(bu)可名狀之(zhi)物(wu),而(er)又大(da)而(er)無外,小而(er)無內,杳杳冥(ming)冥(ming),其中有精,混混沌沌,分為陰(yin)陽(yang)(yang)。無形,視之(zhi)不(bu)見。生(sheng)(sheng)(sheng)育,育,養(yang)育,長養(yang)陰(yin)陽(yang)(yang),所以(yi)叫生(sheng)(sheng)(sheng)育,陽(yang)(yang)為清(qing),上(shang)升為天,陰(yin)為濁,下降為地(di)(di)(di),此言(yan)大(da)道(dao)(dao)是(shi)永恒不(bu)滅的,天地(di)(di)(di)萬(wan)物(wu),都是(shi)從(cong)她(ta)而(er)生(sheng)(sheng)(sheng),由(you)她(ta)所養(yang),最后由(you)她(ta)化解,她(ta)是(shi)萬(wan)有之(zhi)源,萬(wan)化之(zhi)本。所以(yi)說她(ta)生(sheng)(sheng)(sheng)育天地(di)(di)(di)。
(3)大道(dao)(dao)無情(qing)(qing),運行(xing)日月(yue)(yue):大道(dao)(dao),至高無上,極(ji)尊至貴的(de)道(dao)(dao)。無情(qing)(qing),沒(mei)(mei)有偏(pian)(pian)愛(ai)及私(si)情(qing)(qing)。運行(xing),旋(xuan)轉運行(xing),此處(chu)指(zhi)化生(sheng)萬(wan)物。日月(yue)(yue),指(zhi)日月(yue)(yue)星辰及世間萬(wan)物。此句言(yan)人有喜、怒、哀、樂(le)等表(biao)現,都(dou)是從一(yi)(yi)個“情(qing)(qing)”字中(zhong)而來,然而不可(ke)名狀(zhuang)的(de)大道(dao)(dao),雖然萬(wan)物都(dou)在(zai)她(ta)的(de)包容之中(zhong),但她(ta)則(ze)是一(yi)(yi)視同仁,沒(mei)(mei)有半點偏(pian)(pian)愛(ai)和(he)私(si)護,在(zai)大宇宙中(zhong)旋(xuan)轉運行(xing),沒(mei)(mei)有止息(xi),也沒(mei)(mei)有偏(pian)(pian)差,試想這種充(chong)沛的(de)能力(li)及行(xing)為,是誰給她(ta)的(de)呢?那就是沒(mei)(mei)有一(yi)(yi)分(fen)一(yi)(yi)毫私(si)情(qing)(qing)的(de)大道(dao)(dao)。
(4)大(da)(da)道(dao)(dao)(dao)無(wu)(wu)(wu)(wu)名(ming),長養萬(wan)(wan)(wan)物(wu)(wu):無(wu)(wu)(wu)(wu)名(ming),是(shi)指無(wu)(wu)(wu)(wu)形(xing)無(wu)(wu)(wu)(wu)象(xiang)的(de)(de)(de)混元大(da)(da)道(dao)(dao)(dao),因無(wu)(wu)(wu)(wu)形(xing)無(wu)(wu)(wu)(wu)象(xiang),所以(yi)叫無(wu)(wu)(wu)(wu)名(ming)。《道(dao)(dao)(dao)德經》云:“道(dao)(dao)(dao)常(chang)無(wu)(wu)(wu)(wu)名(ming)。”無(wu)(wu)(wu)(wu)名(ming)指有功而(er)不(bu)為(wei)名(ming)的(de)(de)(de)意思。《道(dao)(dao)(dao)德經》又云:“大(da)(da)道(dao)(dao)(dao)泛兮,其(qi)可(ke)左右(you)。萬(wan)(wan)(wan)物(wu)(wu)恃之(zhi)以(yi)生(sheng)而(er)不(bu)辭,功成而(er)不(bu)有。”不(bu)有指不(bu)為(wei)已有,也是(shi)指無(wu)(wu)(wu)(wu)名(ming)之(zhi)意。長養,生(sheng)長養育。萬(wan)(wan)(wan)物(wu)(wu),指世間萬(wan)(wan)(wan)事萬(wan)(wan)(wan)物(wu)(wu)。此句言大(da)(da)道(dao)(dao)(dao)自(zi)生(sheng)萬(wan)(wan)(wan)事萬(wan)(wan)(wan)物(wu)(wu)而(er)不(bu)為(wei)已有的(de)(de)(de)博大(da)(da)胸懷(huai)和無(wu)(wu)(wu)(wu)私(si)。
(5)吾不(bu)(bu)知(zhi)其(qi)(qi)名(ming),強名(ming)曰道:吾,即我(wo)。不(bu)(bu)知(zhi)其(qi)(qi)名(ming),不(bu)(bu)知(zhi)道她的名(ming)稱(cheng)(cheng)(cheng),如(ru)何稱(cheng)(cheng)(cheng)謂她。強名(ming),勉強稱(cheng)(cheng)(cheng)名(ming)。此句言(yan)大(da)道是萬(wan)事萬(wan)物產生、發(fa)展(zhan)、滅(mie)亡的根源(yuan),就連太上老(lao)君(jun)都不(bu)(bu)知(zhi)道怎(zen)么稱(cheng)(cheng)(cheng)呼(hu)她,給她定(ding)稱(cheng)(cheng)(cheng),就勉強稱(cheng)(cheng)(cheng)之(zhi)為(wei)“道”。《道德(de)經》云:“有(you)物混成,先天地生。寂兮寥兮,獨立而不(bu)(bu)改,周行而不(bu)(bu)殆(dai)。可以為(wei)天下母。吾不(bu)(bu)知(zhi)其(qi)(qi)名(ming),字之(zhi)曰道。”
此(ci)段總的(de)(de)(de)是(shi)(shi)(shi)講,太(tai)上(shang)老君教人(ren)知道(dao)什么是(shi)(shi)(shi)萬(wan)事萬(wan)物的(de)(de)(de)根(gen)源,她是(shi)(shi)(shi)沒(mei)(mei)有(you)(you)形(xing)(xing)(xing)狀、沒(mei)(mei)有(you)(you)情欲、沒(mei)(mei)有(you)(you)名(ming)字的(de)(de)(de)大(da)(da)道(dao)之(zhi)體,她是(shi)(shi)(shi)天(tian)地萬(wan)物的(de)(de)(de)運作長(chang)養的(de)(de)(de)惟一(yi)操作者。沒(mei)(mei)有(you)(you)她,世界(jie)將毫無(wu)(wu)(wu)(wu)生機可言,凡是(shi)(shi)(shi)有(you)(you)智慧(hui)的(de)(de)(de)人(ren)士,應當觀(guan)察她的(de)(de)(de)永(yong)恒(heng)常(chang)存,向她學習(xi)。一(yi)要(yao)學習(xi)她的(de)(de)(de)無(wu)(wu)(wu)(wu)形(xing)(xing)(xing)。“外其身(shen)而(er)身(shen)修(xiu)(xiu),忘其形(xing)(xing)(xing)而(er)形(xing)(xing)(xing)存”。“吾所以有(you)(you)大(da)(da)患者,為吾有(you)(you)身(shen),及(ji)吾無(wu)(wu)(wu)(wu)身(shen),吾又何患”。二要(yao)做(zuo)到(dao)無(wu)(wu)(wu)(wu)情,無(wu)(wu)(wu)(wu)情就是(shi)(shi)(shi)無(wu)(wu)(wu)(wu)念,就是(shi)(shi)(shi)沒(mei)(mei)有(you)(you)七(qi)情六欲,心地才(cai)能(neng)清靜,本(ben)性(xing)才(cai)能(neng)永(yong)住。第三(san)要(yao)做(zuo)到(dao)無(wu)(wu)(wu)(wu)名(ming)。萬(wan)事萬(wan)物都是(shi)(shi)(shi)從無(wu)(wu)(wu)(wu)名(ming)中(zhong)生出(chu),修(xiu)(xiu)行的(de)(de)(de)人(ren),如(ru)果能(neng)做(zuo)到(dao)舍去有(you)(you)形(xing)(xing)(xing)之(zhi)身(shen),忘掉肉(rou)體之(zhi)我,即(ji)(ji)是(shi)(shi)(shi)大(da)(da)道(dao)無(wu)(wu)(wu)(wu)形(xing)(xing)(xing)之(zhi)功(gong)(gong);能(neng)做(zuo)到(dao)一(yi)念不動(dong),心地圓滿無(wu)(wu)(wu)(wu)缺,即(ji)(ji)是(shi)(shi)(shi)大(da)(da)道(dao)無(wu)(wu)(wu)(wu)情之(zhi)功(gong)(gong)。能(neng)做(zuo)到(dao)這些,在(zai)你的(de)(de)(de)性(xing)海中(zhong)無(wu)(wu)(wu)(wu)一(yi)物可思,無(wu)(wu)(wu)(wu)一(yi)事可言。達到(dao)不可名(ming)狀的(de)(de)(de)元始先(xian)天(tian)境界(jie),即(ji)(ji)有(you)(you)無(wu)(wu)(wu)(wu)名(ming)的(de)(de)(de)大(da)(da)道(dao)之(zhi)體了,到(dao)此(ci)則萬(wan)福并致,圓滿無(wu)(wu)(wu)(wu)缺,常(chang)此(ci)先(xian)天(tian)大(da)(da)道(dao)必(bi)然有(you)(you)成了。
(6)夫道(dao)者,有(you)(you)(you)清(qing)有(you)(you)(you)濁(zhuo)(zhuo)(zhuo)(zhuo),有(you)(you)(you)動(dong)(dong)有(you)(you)(you)靜(jing)(jing)(jing)。天(tian)(tian)(tian)(tian)(tian)清(qing)地(di)濁(zhuo)(zhuo)(zhuo)(zhuo),天(tian)(tian)(tian)(tian)(tian)動(dong)(dong)地(di)靜(jing)(jing)(jing)。男(nan)清(qing)女(nv)(nv)濁(zhuo)(zhuo)(zhuo)(zhuo),男(nan)動(dong)(dong)女(nv)(nv)靜(jing)(jing)(jing)。降本流末(mo),而(er)生萬(wan)物:夫,發語詞。清(qing)為(wei)天(tian)(tian)(tian)(tian)(tian),正陽之(zhi)(zhi)炁(qi),上升為(wei)天(tian)(tian)(tian)(tian)(tian)。濁(zhuo)(zhuo)(zhuo)(zhuo)為(wei)地(di),正陰之(zhi)(zhi)炁(qi),下(xia)結為(wei)地(di)。有(you)(you)(you)清(qing)有(you)(you)(you)濁(zhuo)(zhuo)(zhuo)(zhuo),指(zhi)能(neng)(neng)清(qing)能(neng)(neng)濁(zhuo)(zhuo)(zhuo)(zhuo),如(ru)宇宙(zhou)中有(you)(you)(you)清(qing)水(shui)就有(you)(you)(you)濁(zhuo)(zhuo)(zhuo)(zhuo)水(shui)一樣。動(dong)(dong),指(zhi)動(dong)(dong)態。靜(jing)(jing)(jing),指(zhi)靜(jing)(jing)(jing)態。有(you)(you)(you)動(dong)(dong)有(you)(you)(you)靜(jing)(jing)(jing),指(zhi)能(neng)(neng)動(dong)(dong)能(neng)(neng)靜(jing)(jing)(jing)。天(tian)(tian)(tian)(tian)(tian)清(qing),指(zhi)天(tian)(tian)(tian)(tian)(tian)動(dong)(dong)而(er)清(qing)。地(di)濁(zhuo)(zhuo)(zhuo)(zhuo),指(zhi)地(di)凝(ning)而(er)濁(zhuo)(zhuo)(zhuo)(zhuo)。天(tian)(tian)(tian)(tian)(tian)動(dong)(dong)地(di)靜(jing)(jing)(jing),指(zhi)天(tian)(tian)(tian)(tian)(tian)地(di)有(you)(you)(you)動(dong)(dong)有(you)(you)(you)靜(jing)(jing)(jing)。男(nan)清(qing),男(nan)子(zi)有(you)(you)(you)神炁(qi)之(zhi)(zhi)清(qing)。女(nv)(nv)濁(zhuo)(zhuo)(zhuo)(zhuo),女(nv)(nv)子(zi)有(you)(you)(you)敗(bai)血之(zhi)(zhi)濁(zhuo)(zhuo)(zhuo)(zhuo)。男(nan)動(dong)(dong),男(nan)子(zi)好動(dong)(dong)。女(nv)(nv)靜(jing)(jing)(jing),女(nv)(nv)子(zi)好靜(jing)(jing)(jing)。降本,歸于根本。流末(mo),返于末(mo)端。此句說(shuo):道(dao)分清(qing)濁(zhuo)(zhuo)(zhuo)(zhuo)動(dong)(dong)靜(jing)(jing)(jing)之(zhi)(zhi)喻,男(nan)女(nv)(nv)動(dong)(dong)靜(jing)(jing)(jing)之(zhi)(zhi)機(ji)(ji),清(qing)濁(zhuo)(zhuo)(zhuo)(zhuo)動(dong)(dong)靜(jing)(jing)(jing)之(zhi)(zhi)理,男(nan)女(nv)(nv)清(qing)濁(zhuo)(zhuo)(zhuo)(zhuo)之(zhi)(zhi)用(yong),動(dong)(dong)靜(jing)(jing)(jing)之(zhi)(zhi)機(ji)(ji),萬(wan)物本末(mo)之(zhi)(zhi)由。
(7)清(qing)者(zhe)濁(zhuo)(zhuo)之(zhi)源,動(dong)(dong)者(zhe)靜之(zhi)基:源,源頭。基,基礎、根(gen)本(ben)。清(qing)者(zhe)濁(zhuo)(zhuo)之(zhi)源,動(dong)(dong)者(zhe)靜之(zhi)基,指清(qing)、濁(zhuo)(zhuo)、動(dong)(dong)、靜乃相(xiang)對之(zhi)態,有(you)(you)晴天就(jiu)(jiu)有(you)(you)陰天,有(you)(you)生就(jiu)(jiu)有(you)(you)死,兩者(zhe)相(xiang)互轉化的運動(dong)(dong),才有(you)(you)生生不息的大道運行。
(8)人(ren)能常(chang)清靜,天地(di)悉皆歸(gui)(gui)(gui):此(ci)句言學仙之人(ren),能堅守(shou)于(yu)至道,一切萬物自然歸(gui)(gui)(gui)之。經云:“江河淮海,非欲于(yu)魚鱉(bie)蛟龍,魚鱉(bie)蛟龍自來歸(gui)(gui)(gui)之。人(ren)能清虛寡欲,無為(wei)非于(yu)至道,至道自來歸(gui)(gui)(gui)之于(yu)人(ren)。但能守(shou)太和元炁,體道合真,萬物悉歸(gui)(gui)(gui)耳。”
此段總述了,所謂大(da)道(dao)(dao)的(de)(de)(de)造化(hua),乃是(shi)大(da)道(dao)(dao)中自然(ran)而然(ran)大(da)道(dao)(dao)無形的(de)(de)(de)運作,絲毫沒有一(yi)點自私的(de)(de)(de)作為,這樣才能做(zuo)到“大(da)道(dao)(dao)之(zhi)行也,天下(xia)(xia)為公”的(de)(de)(de)境界。清(qing)、濁、動、靜、天、地、男(nan)、女,萬事萬物的(de)(de)(de)生(sheng)生(sheng)化(hua)化(hua),由本(ben)到末(mo)的(de)(de)(de)運行,永不停止,人在其境,如果迷于其中,隨(sui)波(bo)逐流,便(bian)(bian)是(shi)生(sheng)死流浪!如果放下(xia)(xia)身心(xin),合于大(da)道(dao)(dao)的(de)(de)(de)清(qing)靜無為,便(bian)(bian)是(shi)道(dao)(dao)德崇高的(de)(de)(de)人了。
(9)夫人神好清,而心(xin)擾之;人心(xin)好靜(jing)(jing),而欲(yu)牽之:神,此處指人的元神本(ben)性,來(lai)自無(wu)極中的真(zhen)陽之靈。心(xin),元炁結成的東(dong)西,圣人云:“聲(sheng)色(se)不(bu)止神不(bu)清,思慮不(bu)止心(xin)不(bu)寧,心(xin)不(bu)寧兮(xi)神不(bu)靈,神不(bu)寧兮(xi)道(dao)不(bu)成。”七情六欲(yu),是(shi)識神著了(le)外境(jing)而生之貪(tan)念(nian),元炁所(suo)結成之心(xin),本(ben)來(lai)也是(shi)好靜(jing)(jing),但貪(tan)欲(yu)之念(nian)一起(qi),牽動(dong)一心(xin),就不(bu)再平(ping)靜(jing)(jing)了(le)。此句言人的心(xin)神本(ben)來(lai)清靜(jing)(jing),都(dou)是(shi)因世欲(yu)之事干擾,而使之不(bu)清靜(jing)(jing)。
(10)常能遣其欲(yu),而心(xin)(xin)(xin)(xin)自(zi)靜,澄(cheng)其心(xin)(xin)(xin)(xin)而神自(zi)清:遣,去(qu)除(chu)。澄(cheng),澄(cheng)清。此句言人能去(qu)除(chu)七情(qing)(qing)六欲(yu),內守元和自(zi)然(ran)之炁,內心(xin)(xin)(xin)(xin)自(zi)然(ran)而然(ran)就(jiu)會安靜,七情(qing)(qing)六欲(yu)就(jiu)不(bu)能存(cun)在。古仙云:“欲(yu)從(cong)(cong)心(xin)(xin)(xin)(xin)起,息從(cong)(cong)心(xin)(xin)(xin)(xin)定,心(xin)(xin)(xin)(xin)息相依,息調心(xin)(xin)(xin)(xin)靜。”
(11)自(zi)然六(liu)(liu)欲(yu)不生,三毒消滅:六(liu)(liu)欲(yu),指(zhi)六(liu)(liu)根,六(liu)(liu)根指(zhi)眼、耳(er)、口(kou)、鼻、心(xin)、意(yi)。欲(yu),染著之(zhi)貌,情愛(ai)之(zhi)喻(yu)。觀(guan)境而(er)(er)染,謂之(zhi)欲(yu)。所以眼見耳(er)聞,意(yi)知(zhi)心(xin)覺。世(shi)上之(zhi)人如果(guo)能(neng)(neng)斷(duan)其(qi)(qi)(qi)(qi)情,去(qu)其(qi)(qi)(qi)(qi)欲(yu),澄(cheng)其(qi)(qi)(qi)(qi)心(xin),忘其(qi)(qi)(qi)(qi)慮,而(er)(er)安其(qi)(qi)(qi)(qi)神,那么六(liu)(liu)欲(yu)自(zi)然而(er)(er)然就(jiu)會消滅不能(neng)(neng)存在。三毒為三尸(shi),上尸(shi)彭(peng)琚、中尸(shi)彭(peng)瓚(zan)、下尸(shi)彭(peng)矯(jiao)。上尸(shi)好(hao)華(hua)飾(shi),中尸(shi)好(hao)滋(zi)(zi)味(wei)(wei),下尸(shi)好(hao)淫(yin)欲(yu)。人若能(neng)(neng)斷(duan)其(qi)(qi)(qi)(qi)華(hua)飾(shi),遠離滋(zi)(zi)味(wei)(wei),絕其(qi)(qi)(qi)(qi)淫(yin)欲(yu),去(qu)此(ci)三事,就(jiu)能(neng)(neng)使(shi)毒消滅,三毒既滅,就(jiu)能(neng)(neng)神如炁暢,自(zi)然清靜。
(12)所(suo)(suo)以(yi)不(bu)(bu)(bu)(bu)能(neng)(neng)者(zhe),為心未澄(cheng),欲未遣也:所(suo)(suo)以(yi)不(bu)(bu)(bu)(bu)能(neng)(neng)者(zhe),所(suo)(suo)以(yi)不(bu)(bu)(bu)(bu)能(neng)(neng)夠做到的,指人心被名利、聲色、滋(zi)味等所(suo)(suo)動,性亂(luan)情惑。為心未澄(cheng),指心不(bu)(bu)(bu)(bu)能(neng)(neng)澄(cheng)清。欲未遣也,指欲不(bu)(bu)(bu)(bu)能(neng)(neng)去除。此句言人心迷惑未斷,心有所(suo)(suo)染(ran),不(bu)(bu)(bu)(bu)能(neng)(neng)窮盡妙理。
(13)能遣之者,內(nei)(nei)(nei)觀其(qi)心(xin),心(xin)無(wu)(wu)其(qi)心(xin):人能斷(duan)情、絕(jue)貪、去欲,即(ji)無(wu)(wu)三毒之害,使心(xin)處于(yu)形內(nei)(nei)(nei),不能夠從外形上(shang)看到心(xin)內(nei)(nei)(nei)世界,心(xin)無(wu)(wu)其(qi)心(xin)。即(ji)無(wu)(wu)心(xin)可(ke)觀,無(wu)(wu)心(xin)可(ke)觀則無(wu)(wu)所用,無(wu)(wu)所修。就達到清靜之道了(le)。
(14)外觀(guan)其(qi)形(xing)(xing),形(xing)(xing)無(wu)其(qi)形(xing)(xing):形(xing)(xing)由心主宰,心由形(xing)(xing)表(biao)現出來(lai)。形(xing)(xing)無(wu)主就不(bu)(bu)能安靜,心沒有(you)形(xing)(xing)表(biao)現出來(lai)就不(bu)(bu)存在,心處于(yu)內(nei),形(xing)(xing)見于(yu)外,內(nei)外相(xiang)承,不(bu)(bu)可(ke)相(xiang)離。凡夫但知矜貴此(ci)身(shen)(shen)(shen)(shen)(shen)(shen), 而(er)(er)惡大患,不(bu)(bu)知大患即(ji)(ji)是(shi)我身(shen)(shen)(shen)(shen)(shen)(shen),多(duo)求(qiu)資養(yang),終歸滅壞,故(gu)(gu)貴身(shen)(shen)(shen)(shen)(shen)(shen)即(ji)(ji)是(shi)貴患,惡患即(ji)(ji) 可(ke)惡身(shen)(shen)(shen)(shen)(shen)(shen),為(wei)(wei)貴與大患,俱以(yi)(yi)(yi)身(shen)(shen)(shen)(shen)(shen)(shen)為(wei)(wei)本,故(gu)(gu)言(yan)若(ruo)(ruo)也。只為(wei)(wei)有(you)所(suo),以(yi)(yi)(yi)有(you)身(shen)(shen)(shen)(shen)(shen)(shen)患,身(shen)(shen)(shen)(shen)(shen)(shen)既無(wu)矣,患豈有(you)焉(yan),故(gu)(gu)我無(wu)身(shen)(shen)(shen)(shen)(shen)(shen),患將安托(tuo)(tuo)。所(suo)言(yan)無(wu)者,坐忘喪我,隳體離形(xing)(xing),即(ji)(ji)身(shen)(shen)(shen)(shen)(shen)(shen)無(wu)身(shen)(shen)(shen)(shen)(shen)(shen),無(wu)身(shen)(shen)(shen)(shen)(shen)(shen)非是(shi)滅壞,而(er)(er)稱無(wu)也。故(gu)(gu)貴以(yi)(yi)(yi)身(shen)(shen)(shen)(shen)(shen)(shen)為(wei)(wei)天(tian)下(xia),若(ruo)(ruo)可(ke)寄(ji)(ji)天(tian)下(xia),不(bu)(bu)知身(shen)(shen)(shen)(shen)(shen)(shen)是(shi)大患,矜而(er)(er)貴之(zhi),自(zi)貴其(qi)身(shen)(shen)(shen)(shen)(shen)(shen),恒(heng)欲陵物,如此(ci)之(zhi)人,適可(ke)暫寓(yu)於(wu)世間,不(bu)(bu)得久視於(wu)天(tian)下(xia)。愛以(yi)(yi)(yi)身(shen)(shen)(shen)(shen)(shen)(shen)為(wei)(wei)天(tian)下(xia),若(ruo)(ruo)可(ke)托(tuo)(tuo)天(tian)下(xia),寄(ji)(ji)是(shi)暫時寄(ji)(ji)寓(yu),托(tuo)(tuo)謂永相(xiang)附托(tuo)(tuo),言(yan)能保愛己(ji)身(shen)(shen)(shen)(shen)(shen)(shen)不(bu)(bu)輕馳騖。謙以(yi)(yi)(yi)自(zi)牧,雌而(er)(er)順物者,則可(ke)以(yi)(yi)(yi)托(tuo)(tuo)化於(wu)天(tian)下(xia),故(gu)(gu)德經云自(zi)愛不(bu)(bu)自(zi)貴。獨不(bu)(bu)以(yi)(yi)(yi)生為(wei)(wei)生者,是(shi)善能攝(she)衛貴生之(zhi)人也。
(15)遠觀其物(wu)(wu)(wu)(wu),物(wu)(wu)(wu)(wu)無其物(wu)(wu)(wu)(wu):物(wu)(wu)(wu)(wu),道(dao)之(zhi)妙用,非世間的一般物(wu)(wu)(wu)(wu)體(ti),五行(xing)造化(hua)謂(wei)之(zhi)物(wu)(wu)(wu)(wu),塊需然有凝謂(wei)之(zhi)形。凡(fan)是有形質的,都是后(hou)天之(zhi)物(wu)(wu)(wu)(wu),物(wu)(wu)(wu)(wu)無其物(wu)(wu)(wu)(wu),謂(wei)之(zhi)真,真空也。《道(dao)德經》云:“道(dao)之(zhi)為物(wu)(wu)(wu)(wu),惟恍惟惚(hu)。”又曰:“恍兮(xi)惚(hu)兮(xi),其中(zhong)有物(wu)(wu)(wu)(wu)。”此句(ju)言(yan)修道(dao)之(zhi)士,應當認取先天恍惚(hu)中(zhong)的真物(wu)(wu)(wu)(wu),而放下后(hou)天有形的假(jia)物(wu)(wu)(wu)(wu),如此才能(neng)修道(dao)成真。
(16)三(san)者(zhe)既悟,惟(wei)見(jian)于(yu)空(kong):三(san)者(zhe),指(zhi)心(xin)、形、物(wu)。空(kong),道之用(yong)。此句言凡夫俗子,都執著(zhu)身(shen)、心(xin)、外物(wu)三(san)種東西,而學道的人(ren),又常常執著(zhu)外面的法界(jie)(jie)(jie),內里的元(yuan)神,遠(yuan)處的神通,以(yi)至“凡”能(neng)證“圣(sheng)”,“圣(sheng)”不能(neng)成“神”。如果能(neng)摒棄這(zhe)些,使大道賦予了神性,即可超凡入圣(sheng)了。再進(jin)一(yi)步修煉到“圣(sheng)而不可知之謂神”的高上境(jing)界(jie)(jie)(jie),即是真空(kong)的境(jing)界(jie)(jie)(jie)了。
(17)觀空(kong)(kong)(kong)(kong)(kong)(kong)亦空(kong)(kong)(kong)(kong)(kong)(kong),空(kong)(kong)(kong)(kong)(kong)(kong)無所空(kong)(kong)(kong)(kong)(kong)(kong):空(kong)(kong)(kong)(kong)(kong)(kong),真(zhen)空(kong)(kong)(kong)(kong)(kong)(kong)。空(kong)(kong)(kong)(kong)(kong)(kong)有(you)(you)兩種形式,有(you)(you)大(da)空(kong)(kong)(kong)(kong)(kong)(kong),有(you)(you)小空(kong)(kong)(kong)(kong)(kong)(kong)。此二空(kong)(kong)(kong)(kong)(kong)(kong)懼(ju)無即(ji)自然(ran)不染正性,以成(cheng)真(zhen)道(dao)(dao)。觀空(kong)(kong)(kong)(kong)(kong)(kong)也(ye)空(kong)(kong)(kong)(kong)(kong)(kong),大(da)道(dao)(dao)無象,空(kong)(kong)(kong)(kong)(kong)(kong)也(ye)有(you)(you)空(kong)(kong)(kong)(kong)(kong)(kong)象,應把此空(kong)(kong)(kong)(kong)(kong)(kong)象也(ye)加以忘去,則真(zhen)空(kong)(kong)(kong)(kong)(kong)(kong)之境更加真(zhen)實。空(kong)(kong)(kong)(kong)(kong)(kong)無所空(kong)(kong)(kong)(kong)(kong)(kong),凡(fan)居(ju)有(you)(you)質,都憑借大(da)道(dao)(dao)而(er)成(cheng)形,一(yi)切物(wu)類(lei),都是從道(dao)(dao)而(er)產生。大(da)道(dao)(dao)坦(tan)然(ran)常存于物(wu),非為斷滅也(ye)。
(18)所空既無(wu)(wu),無(wu)(wu)無(wu)(wu)亦無(wu)(wu):大道沒(mei)有窮盡(jin),修道到(dao)了(le)空也沒(mei)有處所之后,空也沒(mei)有了(le)。如果仍然(ran)有空,就(jiu)不能(neng)達(da)到(dao)無(wu)(wu)的(de)境界,再進一步做到(dao)無(wu)(wu)之又無(wu)(wu),就(jiu)無(wu)(wu)也不存在了(le)。空有皆忘才可以達(da)到(dao)徹底的(de)真無(wu)(wu)。
(19)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)既(ji)無(wu)(wu)(wu)(wu)(wu)(wu)(wu),湛然(ran)常寂:無(wu)(wu)(wu)(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)(wu)(wu)(wu),無(wu)(wu)(wu)(wu)(wu)(wu)(wu)執(zhi)。世間(jian)萬(wan)事(shi)萬(wan)物,都生(sheng)于(yu)無(wu)(wu)(wu)(wu)(wu)(wu)(wu),而歸于(yu)無(wu)(wu)(wu)(wu)(wu)(wu)(wu),無(wu)(wu)(wu)(wu)(wu)(wu)(wu)生(sheng)于(yu)有(you)(you),有(you)(you)歸于(yu)無(wu)(wu)(wu)(wu)(wu)(wu)(wu),無(wu)(wu)(wu)(wu)(wu)(wu)(wu)者(zhe)有(you)(you)也,有(you)(you)者(zhe)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)也。金(jin)木水火(huo)土(tu)異物,自(zi)然(ran)相(xiang)(xiang)假,眾相(xiang)(xiang)寄托,共成(cheng)一身。是(shi)知形體,由(you)來(lai)虛(xu)(xu)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)。細析(xi)推陳出尋,遍體虛(xu)(xu)幻,況一切諸法(fa)(fa)、念念,亦復如是(shi)。是(shi)知無(wu)(wu)(wu)(wu)(wu)(wu)(wu)即是(shi)有(you)(you),有(you)(you)即是(shi)無(wu)(wu)(wu)(wu)(wu)(wu)(wu),自(zi)然(ran)而已。故(gu)經(jing)曰:無(wu)(wu)(wu)(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)既(ji)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)。功夫到(dao)了空也沒有(you)(you)的(de)地步,就萬(wan)法(fa)(fa)都無(wu)(wu)(wu)(wu)(wu)(wu)(wu)了,達到(dao)湛然(ran)而又圓滿的(de)虛(xu)(xu)靜真(zhen)本(ben),即成(cheng)真(zhen)道了。
(20)寂無(wu)所寂,欲(yu)(yu)豈能生:寂到(dao)了(le)盡頭(tou),連寂都不存在了(le),就(jiu)到(dao)了(le)無(wu)為、無(wu)事、無(wu)欲(yu)(yu)的(de)境界,自然成(cheng)道了(le)。
(21)欲(yu)(yu)既不生(sheng),即是真靜(jing)(jing):真靜(jing)(jing),自然無欲(yu)(yu)。求靜(jing)(jing)必須先遣欲(yu)(yu),有欲(yu)(yu)則(ze)患生(sheng),無欲(yu)(yu)則(ze)無憂,無憂則(ze)可(ke)進入(ru)真靜(jing)(jing)。
(22)真常應物:真,體無增減(jian)謂之真。常者,法(fa)也。常能(neng)法(fa)則叫(jiao)真常之法(fa)。法(fa)則真常應物,隨(sui)機而(er)(er)化導(dao)眾生。“寂然(ran)不(bu)動(dong),感而(er)(er)遂通”,“感而(er)(er)遂通”依舊“寂然(ran)不(bu)動(dong)”。才能(neng)真常應物。
(23)真常(chang)得(de)性(xing):凡欲得(de)成(cheng)真性(xing),須修常(chang)性(xing)而為道性(xing)。得(de)者(zhe)動(dong)也(ye)。動(dong)其本性(xing),謂其得(de)性(xing)。
(24)常應(ying)(ying)(ying)常靜(jing),常清靜(jing)矣:“事(shi)來則(ze)應(ying)(ying)(ying)”,常應(ying)(ying)(ying)則(ze)無(wu)所不(bu)應(ying)(ying)(ying)。常者(zhe)道體也,應(ying)(ying)(ying)者(zhe)靈(ling)機也。言(yan)道體可(ke)以隨(sui)機而(er)(er)應(ying)(ying)(ying)萬變。“事(shi)去則(ze)忘(wang)”如浮云(yun)過空,云(yun)過則(ze)天又清又靜(jing)。可(ke)知(zhi),不(bu)管天之(zhi)(zhi)有云(yun)無(wu)云(yun),而(er)(er)天體本凈,不(bu)管心(xin)之(zhi)(zhi)有事(shi)無(wu)事(shi),皆可(ke)常若無(wu)心(xin),無(wu)心(xin)之(zhi)(zhi)心(xin),是為道心(xin),是為真(zhen)(zhen)心(xin),真(zhen)(zhen)心(xin)乃清靜(jing)無(wu)染之(zhi)(zhi)心(xin),也即可(ke)應(ying)(ying)(ying)萬境萬變而(er)(er)永恒不(bu)變之(zhi)(zhi)心(xin)。
(25)如此清靜,漸入真(zhen)(zhen)道(dao):真(zhen)(zhen)道(dao),指清靜之性。真(zhen)(zhen),即為道(dao)。此句言經中不言,令人須假(jia)性修,漸進而成真(zhen)(zhen)。
(26)既入(ru)真道(dao),名為得道(dao):此句(ju)接上句(ju),言既入(ru)真道(dao),名悟修真。煉凡(fan)成真,煉真成神(shen)。
(27)雖(sui)名(ming)得(de)(de)道,實無(wu)(wu)所(suo)得(de)(de):雖(sui)然從名(ming)目(mu)上說,似(si)乎是得(de)(de)到了道,但其實道為(wei)天地(di)之本(ben)源,宇宙之原動力,大自(zi)(zi)然之規律。獨立而不(bu)改(gai),周行(xing)而不(bu)殆。自(zi)(zi)本(ben)自(zi)(zi)根,未有(you)天地(di),自(zi)(zi)古(gu)以固(gu)存。先天地(di)生(sheng)而不(bu)為(wei)久,長(chang)于上古(gu)而不(bu)為(wei)老。太上無(wu)(wu)極(ji)大道,本(ben)無(wu)(wu)得(de)(de)無(wu)(wu)失,無(wu)(wu)形無(wu)(wu)象,視(shi)之不(bu)見(jian),聽之不(bu)聞,搏之不(bu)得(de)(de)。故曰實無(wu)(wu)所(suo)得(de)(de)。
(28)為(wei)(wei)化(hua)(hua)眾生,名為(wei)(wei)得道(dao)(dao):化(hua)(hua),返以守真(zhen)謂(wei)之(zhi)化(hua)(hua)。化(hua)(hua),遷變之(zhi)義(yi)。逐換應見(jian)(jian)(jian)之(zhi)名,化(hua)(hua)別種種,應見(jian)(jian)(jian)容儀。有(you)無莫測,透化(hua)(hua)時(shi)人。透化(hua)(hua)者,指事為(wei)(wei)喻。恒勸開(kai)悟教道(dao)(dao)之(zhi)名。普(pu)令后學(xue)之(zhi)人。舍惡(e)從善,惜身(shen)(shen)保命。故要歸于(yu)圣教。只有(you)太上(shang)西(xi)化(hua)(hua)流沙,八十一國,亦法視相(xiang),或(huo)見(jian)(jian)(jian)大人,身(shen)(shen)千丈;或(huo)見(jian)(jian)(jian)小人,身(shen)(shen)長丈八。變見(jian)(jian)(jian)無方,易形(xing)改號。或(huo)曰金仙,或(huo)曰梵仙。隨方設化(hua)(hua),同體異名。教人修道(dao)(dao),去妄成真(zhen)。乃(nai)立清靜(jing)之(zhi)教,是為(wei)(wei)得道(dao)(dao)。
(29)能悟(wu)之(zhi)者(zhe)(zhe),可傳圣道(dao)(dao)(dao):悟(wu),覺,猶通(tong)。此(ci)句(ju)言凡學仙之(zhi)人(ren),若悟(wu)真理,則(ze)不(bu)(bu)以(yi)(yi)西竺東土為(wei)名,分別六合(he)之(zhi)內(nei),天(tian)上(shang)地下,道(dao)(dao)(dao)化一(yi)也(ye)(ye)。若悟(wu)解之(zhi)者(zhe)(zhe)也(ye)(ye)不(bu)(bu)以(yi)(yi)至道(dao)(dao)(dao)為(wei)尊,也(ye)(ye)不(bu)(bu)以(yi)(yi)眾教為(wei)異,也(ye)(ye)不(bu)(bu)以(yi)(yi)儒宗為(wei)別。能悟(wu)本性,非分別所(suo)得(de)(de)。但能體似虛無,常得(de)(de)至道(dao)(dao)(dao)。歸身內(nei)修(xiu)清(qing)(qing)靜(jing),則(ze)順(shun)天(tian)從也(ye)(ye),名合(he)人(ren)事,可以(yi)(yi)救(jiu)苦拔(ba)衰(shuai)。以(yi)(yi)此(ci)修(xiu)持,自(zi)然清(qing)(qing)靜(jing)。人(ren)能清(qing)(qing)靜(jing),至道(dao)(dao)(dao)自(zi)來(lai),不(bu)(bu)求自(zi)得(de)(de),不(bu)(bu)學而(er)成(cheng)。清(qing)(qing)靜(jing)自(zi)然,圣道(dao)(dao)(dao)歸身,所(suo)以(yi)(yi)說可傳圣道(dao)(dao)(dao)。
此(ci)段總的(de)是講了要“遣(qian)(qian)欲”、“澄心”,在做(zuo)到“無心”、“無形(xing)”、“無物(wu)”的(de)境界(jie)后,還要把“空”、“無”及湛然之(zhi)(zhi)“寂”也當做(zuo)有(you)名之(zhi)(zhi)物(wu),遣(qian)(qian)而(er)忘之(zhi)(zhi),以達到“真常(chang)”、“清(qing)靜”,從而(er)“得道”。所(suo)謂得道,并不(bu)是指有(you)形(xing)有(you)象之(zhi)(zhi)道,而(er)是得證虛靈(ling)本性圓(yuan)滿(man)無缺之(zhi)(zhi)道,得了此(ci)道之(zhi)(zhi)后,可以應(ying)(ying)物(wu)應(ying)(ying)事,玄同萬物(wu)。妙合(he)先天之(zhi)(zhi)炁,而(er)運化于萬物(wu)內外,綿(mian)綿(mian)無盡(jin)。
(30)老(lao)君曰:上(shang)士(shi)無爭,下士(shi)好爭:上(shang)士(shi),有(you)(you)(you)修(xiu)為(wei)有(you)(you)(you)涵(han)養(yang)(yang)的上(shang)等智(zhi)慧的人,是上(shang)德(de)派生的。下士(shi),指修(xiu)為(wei)涵(han)養(yang)(yang)各方面都次于上(shang)士(shi)的人。爭,求靜(jing),執(zhi)有(you)(you)(you)之(zhi)意。此(ci)句言有(you)(you)(you)修(xiu)為(wei)有(you)(you)(you)涵(han)養(yang)(yang)的上(shang)等智(zhi)慧的人,不與外(wai)界爭勝爭強而(er)自(zi)強。這是上(shang)士(shi)所(suo)獲得的福炁(qi),而(er)下士(shi)由(you)于一味(wei)爭取身外(wai)之(zhi)物(wu),而(er)失其內在真性,終使神(shen)喪炁(qi)絕,一無所(suo)獲。
(31)上(shang)德(de)(de)不(bu)德(de)(de),下德(de)(de)執(zhi)德(de)(de):德(de)(de),是(shi)(shi)道(dao)所表現出來(lai)的(de)(de)(de),通于(yu)道(dao)。經云(yun):“道(dao)之(zhi)(zhi)在我(wo)即為(wei)德(de)(de)。”又云(yun):“德(de)(de)者得也。”德(de)(de)的(de)(de)(de)體性特征都同于(yu)道(dao),道(dao)無(wu)(wu)(wu)形(xing)無(wu)(wu)(wu)象,含而(er)(er)不(bu)露,空(kong)虛(xu)而(er)(er)無(wu)(wu)(wu)跡象,卻無(wu)(wu)(wu)所不(bu)有(you),無(wu)(wu)(wu)所不(bu)在,無(wu)(wu)(wu)所不(bu)為(wei),無(wu)(wu)(wu)所不(bu)成。生育天地,運行(xing)日月,長養萬物,卻不(bu)自(zi)恃、自(zi)彰(zhang)。這種(zhong)特征表現在人身(shen)上(shang),就叫“上(shang)德(de)(de)”。上(shang)德(de)(de)和常(chang)德(de)(de)一(yi)樣,是(shi)(shi)內(nei)(nei)在的(de)(de)(de)、實質的(de)(de)(de)、無(wu)(wu)(wu)形(xing)的(de)(de)(de)、自(zi)然的(de)(de)(de),而(er)(er)不(bu)是(shi)(shi)外在的(de)(de)(de)、表面(mian)的(de)(de)(de)、形(xing)式上(shang)的(de)(de)(de)東西。因而(er)(er),無(wu)(wu)(wu)形(xing)的(de)(de)(de)道(dao)是(shi)(shi)大道(dao),無(wu)(wu)(wu)形(xing)的(de)(de)(de)內(nei)(nei)在之(zhi)(zhi)德(de)(de)是(shi)(shi)上(shang)德(de)(de)。而(er)(er)下德(de)(de)之(zhi)(zhi)人,一(yi)味追求有(you)為(wei)之(zhi)(zhi)法,飄流(liu)浮于(yu)開、情之(zhi)(zhi)間(jian),自(zi)以為(wei)是(shi)(shi),無(wu)(wu)(wu)法突破小我(wo)而(er)(er)進(jin)入無(wu)(wu)(wu)我(wo)的(de)(de)(de)高上(shang)境界(jie)。
(32)執著之(zhi)者,不名道(dao)德(de)(de):執著,指執德(de)(de)、下德(de)(de)。道(dao)德(de)(de),指通變無方(fang),存亡自在,應見即用,能尊能貴,悉皆自然。此句言下德(de)(de)之(zhi)人,故(gu)執諸相,行流(liu)涉于有為,是不懂事理,不懂道(dao)德(de)(de)的人,不能成道(dao)。
此(ci)段總(zong)講(jiang)了人(ren)(ren)能(neng)安分(fen)守己,善保(bao)自(zi)(zi)性,摒(bing)去(qu)一切塵障,樂道報(bao)德(de),自(zi)(zi)然靈(ling)性升華,福壽(shou)無邊,切莫(mo)執著一事一物而自(zi)(zi)困愁城(cheng),成為(wei)一個不明事理(li)、不能(neng)自(zi)(zi)拔的人(ren)(ren)。
(33)眾(zhong)生(sheng)所(suo)以(yi)不得真道者,為有妄(wang)(wang)心:妄(wang)(wang),動(dong)。情浮(fu)意動(dong),心生(sheng)所(suo)妄(wang)(wang)。動(dong),亂思(si)(si)(si),因(yin)妄(wang)(wang)亂了(le)本性。此句言一(yi)切眾(zhong)生(sheng)不得真道的原因(yin),都是被情染意動(dong)。妄(wang)(wang)有所(suo)思(si)(si)(si),思(si)(si)(si)有所(suo)惑(huo)(惑(huo),感(gan)其情而妄(wang)(wang)動(dong)于意)。意動(dong)其思(si)(si)(si)而妄(wang)(wang)生(sheng)于心。人一(yi)但(dan)有了(le)妄(wang)(wang)動(dong)之心,自然不能清靜,又說妄(wang)(wang)動(dong)即亡(wang)。都亡(wang)失道性。所(suo)以(yi)說逐境而感(gan)情妄(wang)(wang)動(dong),不能得到真道。
(34)既(ji)(ji)有妄心(xin),即(ji)驚其(qi)神(shen)(shen)(shen):驚,指(zhi)(zhi)心(xin)之極畏,不(bu)只指(zhi)(zhi)盡驚。驚有兩種情(qing)況,一指(zhi)(zhi)內修清靜,忘了形而(er)(er)驚其(qi)神(shen)(shen)(shen);二指(zhi)(zhi)外習事情(qing),勞(lao)于心(xin)而(er)(er)驚其(qi)形。此句言外又既(ji)(ji)驚其(qi)形體(ti),內誘自然驚于其(qi)神(shen)(shen)(shen)。想要(yao)心(xin)神(shen)(shen)(shen)安靜,就(jiu)要(yao)外欲(yu)(yu)不(bu)生(sheng),欲(yu)(yu)不(bu)能生(sheng),自然清靜。
(35)既驚其(qi)神,即著萬物:人如果驚其(qi)神,外(wai)就(jiu)有(you)所著于境,內(nei)里(li)就(jiu)失去正性,也可(ke)理解(jie)為道貴守(shou)一,不(bu)可(ke)著于萬物而驚其(qi)神。
(36)既(ji)著萬物,即生貪求(qiu):貪,過分(fen)追求(qiu)、偏愛。有兩(liang)種情況:一是貪于世事,外求(qiu)華飾欲樂(le),這種情況為陰咎,不(bu)合于陽(yang),就不(bu)能清靜,是為沉滯(zhi);二是貪于進修窮尋真理(li),堅求(qiu)至道(dao),這叫內貪。這種情況屬(shu)于陽(yang),能體(ti)道(dao)合真,自(zi)然清靜。
(37)既生(sheng)貪求(qiu)(qiu),即(ji)是煩(fan)(fan)惱:貪求(qiu)(qiu)外事(shi),要漸漸斷除;貪求(qiu)(qiu)內事(shi),要勤勤修進。雖(sui)然是內求(qiu)(qiu)至(zhi)道,也不可以固執,如(ru)此(ci)也能生(sheng)煩(fan)(fan)惱。這里的(de)煩(fan)(fan)惱也分(fen)兩種情況,有(you)輕(qing)(qing)重(zhong)(zhong)之(zhi)分(fen),一是輕(qing)(qing)煩(fan)(fan)惱,二是重(zhong)(zhong)煩(fan)(fan)惱。輕(qing)(qing)煩(fan)(fan)惱是貪求(qiu)(qiu)至(zhi)道,這種情況也生(sheng)煩(fan)(fan)惱。二是外求(qiu)(qiu)世法,名(ming)重(zhong)(zhong)煩(fan)(fan)惱。輕(qing)(qing)就合(he)陽,所以叫清(qing),重(zhong)(zhong)即(ji)合(he)陰,所以叫濁。雖(sui)然分(fen)了輕(qing)(qing)重(zhong)(zhong),但兩者(zhe)這間(jian)又(you)是相對的(de)。貪就會(hui)生(sheng)迷惑,但是要舍重(zhong)(zhong)棄輕(qing)(qing),內守元和,湛然不動,所以叫懷道抱德了,自然而(er)然就淳樸了。
(38)煩惱妄(wang)想(xiang),憂苦(ku)(ku)(ku)身(shen)(shen)心(xin)。便遭濁辱(ru),流浪生(sheng)(sheng)死。常沉苦(ku)(ku)(ku)海(hai),永(yong)失真道(dao):濁,染。辱(ru),污。流浪,指反復(fu)(fu)。苦(ku)(ku)(ku)海(hai),苦(ku)(ku)(ku)的大海(hai),海(hai)指大。此句言人(ren)(ren)(ren)的身(shen)(shen)心(xin)逐于外物(wu),憂苦(ku)(ku)(ku)自然(ran)(ran)而然(ran)(ran)就(jiu)產(chan)生(sheng)(sheng)而擾亂身(shen)(shen)心(xin),在(zai)生(sheng)(sheng)死之(zhi)間反復(fu)(fu),永(yong)遠不(bu)(bu)能超(chao)脫(tuo),流浪于苦(ku)(ku)(ku)海(hai)之(zhi)中。憂苦(ku)(ku)(ku)的事不(bu)(bu)能夠休止,都(dou)是出自人(ren)(ren)(ren)心(xin)造作的。學道(dao)的人(ren)(ren)(ren),都(dou)內守(shou)其(qi)一外除(chu)其(qi)想(xiang)(一,指身(shen)(shen))。圣人(ren)(ren)(ren)云(yun):“存(cun)三守(shou)一”。(三,指精、炁、神。)但(dan)守(shou)其(qi)身(shen)(shen),必(bi)存(cun)于三。所以《西(xi)升經》云(yun):守(shou)身(shen)(shen)不(bu)(bu)失,常存(cun)也,專守(shou)其(qi)一,不(bu)(bu)生(sheng)(sheng)妄(wang)想(xiang),即(ji)免于苦(ku)(ku)(ku)海(hai),沉淪憂苦(ku)(ku)(ku),不(bu)(bu)著(zhu)于身(shen)(shen)。心(xin)自然(ran)(ran)解脫(tuo),自然(ran)(ran)清靜。
(39)真常(chang)(chang)之道(dao),悟(wu)(wu)(wu)者自得(de)(de),得(de)(de)悟(wu)(wu)(wu)道(dao)者,常(chang)(chang)清靜(jing)矣:真道(dao)是(shi)(shi)常(chang)(chang)存的,無(wu)時不在,不生(sheng)也不滅(mie),她(ta)外包天地,內入毫(hao)芒,運行(xing)日月(yue),長養萬物(wu),人(ren)(ren)(ren)能(neng)悟(wu)(wu)(wu)解,自然而(er)得(de)(de),得(de)(de)的不是(shi)(shi)外在的東西,而(er)是(shi)(shi)道(dao)。所(suo)以(yi)太上說,人(ren)(ren)(ren)能(neng)覺悟(wu)(wu)(wu),悟(wu)(wu)(wu)則本性,謂之得(de)(de)道(dao)也,所(suo)得(de)(de)到的道(dao)不是(shi)(shi)大道(dao),大道(dao)是(shi)(shi)難(nan)求難(nan)得(de)(de)的。經(jing)云:“天道(dao)無(wu)親,常(chang)(chang)與善(shan)人(ren)(ren)(ren)。”又云:“道(dao)本無(wu)形,莫之能(neng)名,得(de)(de)悟(wu)(wu)(wu)之者,惟已自知(zhi)。”善(shan)人(ren)(ren)(ren)常(chang)(chang)能(neng)守于清靜(jing),都是(shi)(shi)得(de)(de)到真道(dao)的人(ren)(ren)(ren)。
此段總講了(le)眾生所以(yi)不能得到真(zhen)道(dao)的(de)原因,是由于妄念之(zhi)起,貪求身外有形之(zhi)物,大傷自(zi)(zi)己(ji)精炁神,以(yi)至(zhi)流浪生死(si),常(chang)(chang)(chang)存苦海(hai)濁辱之(zhi)中(zhong),受苦受難。如果(guo)一(yi)心向善,修煉(lian)真(zhen)常(chang)(chang)(chang)之(zhi)道(dao),一(yi)旦(dan)了(le)悟大道(dao)的(de)規律,修之(zhi)不輟,自(zi)(zi)會有成。以(yi)達(da)到常(chang)(chang)(chang)清常(chang)(chang)(chang)靜,有至(zhi)樂而無苦難的(de)真(zhen)常(chang)(chang)(chang)境(jing)界。
(40)仙(xian)人葛(ge)玄曰:吾(wu)得真(zhen)道(dao)(dao),誦此(ci)(ci)經(jing)萬(wan)(wan)遍(bian)(bian):葛(ge)翁(weng)(weng)(weng),此(ci)(ci)指葛(ge)玄。三(san)國時(shi)方士,字(zi)孝先,丹(dan)(dan)陽句容(今(jin)屬江蘇)人。《抱樸子·金丹(dan)(dan)篇》稱,他曾經(jing)從(cong)左慈學道(dao)(dao),受(shou)《太(tai)清丹(dan)(dan)經(jing)》、《九鼎(ding)丹(dan)(dan)經(jing)》、《金液(ye)丹(dan)(dan)經(jing)》等煉(lian)丹(dan)(dan)經(jing)書,于閣皂山修道(dao)(dao),常辟谷服食,擅符咒(zhou)諸法,奇(qi)術甚(shen)多。后世道(dao)(dao)教尊稱為(wei)(wei)(wei)“葛(ge)仙(xian)公”或“葛(ge)仙(xian)翁(weng)(weng)(weng)”,又稱“太(tai)極左仙(xian)公”;北宋(song)徽宗(zong)時(shi)封(feng)為(wei)(wei)(wei)“沖應真(zhen)人”;南宋(song)理宗(zong)時(shi)封(feng)為(wei)(wei)(wei)“沖應孚佑真(zhen)君”。明清時(shi),道(dao)(dao)門和民間又常稱葛(ge)洪(hong)為(wei)(wei)(wei)葛(ge)仙(xian)翁(weng)(weng)(weng)。仙(xian)翁(weng)(weng)(weng),祖代求仙(xian),皆成真(zhen)人,仙(xian)翁(weng)(weng)(weng)初入道(dao)(dao)之時(shi),居(ju)長白山,或居(ju)東岳(yue),自后遍(bian)(bian)歷名(ming)山,殷勤求道(dao)(dao),成道(dao)(dao)之后,隱跡潛形,惟值得留經(jing)教于世,勸悟后學之徒,凡言誦此(ci)(ci)經(jing)萬(wan)(wan)遍(bian)(bian)者,即萬(wan)(wan)行圓備,圓滿之意(yi)。又說,萬(wan)(wan)遍(bian)(bian)道(dao)(dao)備,飛升太(tai)空,萬(wan)(wan)神(shen)之備,萬(wan)(wan)遍(bian)(bian)既(ji)周(zhou),乃成清靜(jing)之道(dao)(dao)。
(41)此經(jing)是天(tian)(tian)人(ren)習(xi),不(bu)傳下士(shi)(shi):天(tian)(tian)人(ren),極陽之(zhi)(zhi)(zhi)仙(xian)(xian)。天(tian)(tian)仙(xian)(xian)者,碧落飛騰,游行(xing)(xing)自在,兩腋有(you)毛(mao)羽,也叫羽客(ke)。凡(fan)是天(tian)(tian)仙(xian)(xian)羽客(ke),住于(yu)三(san)清之(zhi)(zhi)(zhi)上(shang),常行(xing)(xing)于(yu)經(jing)法(fa),也不(bu)輕傳下士(shi)(shi)。世人(ren)苦修(xiu)天(tian)(tian)人(ren)之(zhi)(zhi)(zhi)行(xing)(xing),即謂天(tian)(tian)上(shang)人(ren)。凡(fan)欲(yu)修(xiu)學(xue)之(zhi)(zhi)(zhi)士(shi)(shi),何不(bu)誦(song)習(xi)此經(jing),日有(you)進修(xiu)三(san)業,若無退慢之(zhi)(zhi)(zhi)心,是有(you)進無退之(zhi)(zhi)(zhi)士(shi)(shi),也不(bu)令經(jing)傳下士(shi)(shi)。圣人(ren)云(yun):“經(jing)法(fa)流(liu)行(xing)(xing)于(yu)世,學(xue)人(ren)若遇須當寶而貴之(zhi)(zhi)(zhi),不(bu)可輕世,如(ru)逢(feng)賢士(shi)(shi),有(you)心即授,有(you)善即傳。”
(42)吾(wu)昔受之(zhi)于(yu)東(dong)華(hua)帝(di)君(jun):吾(wu),仙(xian)翁自(zi)稱(cheng)。東(dong)華(hua)帝(di)君(jun),又名(ming)木公(gong)、東(dong)王公(gong)、扶桑大帝(di),與丹靈(ling)、黃老(lao)、皓靈(ling)、玄(xuan)老(lao)并(bing)稱(cheng)“五(wu)方(fang)五(wu)老(lao)”,他掌管男仙(xian)名(ming)籍,男人成(cheng)仙(xian)必(bi)謁東(dong)王公(gong),女于(yu)成(cheng)仙(xian)必(bi)謁西王母。此(ci)句言(yan)仙(xian)翁得(de)受此(ci)經(jing)(清靜(jing)經(jing))于(yu)東(dong)華(hua)帝(di)君(jun),也是不輕傳于(yu)下士(shi)的。
(43)東華帝君(jun)受之(zhi)于金(jin)(jin)闕帝君(jun):金(jin)(jin)闕,指天庭。金(jin)(jin)闕帝君(jun),經(jing)(jing)書中說法不(bu)一(yi),有經(jing)(jing)稱是太(tai)上老君(jun)。有經(jing)(jing)稱是太(tai)上老君(jun)隨方設(she)化(hua),或(huo)(huo)號天皇大(da)帝,或(huo)(huo)曰太(tai)一(yi)救(jiu)苦天尊(zun),或(huo)(huo)號金(jin)(jin)闕圣君(jun)。此意指上圣帝君(jun)都寶秘(mi)此經(jing)(jing),何況后學傳(chuan)授修持諷誦,還不(bu)更(geng)加(jia)崇仰(yang)而學修。
(44)金(jin)(jin)(jin)闕(que)帝君受之于西(xi)王(wang)母:西(xi)王(wang)母,即(ji)王(wang)母娘(niang)娘(niang)、金(jin)(jin)(jin)母。是(shi)道教諸女仙之尊神,女仙之首(shou),凡女人(ren)成仙必謁(ye)“金(jin)(jin)(jin)母”。此(ci)句(ju)言金(jin)(jin)(jin)闕(que)帝君受此(ci)經于西(xi)王(wang)母之時,也是(shi)不輕傳(chuan)下士的(de)。
(45)皆口口相傳(chuan),不記文(wen)(wen)字。吾今于世,書而錄(lu)之:口口相傳(chuan),指古圣人傳(chuan)授經(jing)法(fa),都是內藏心腹(fu),秘受(shou)經(jing)文(wen)(wen),流(liu)通(tong)行化,并不記文(wen)(wen)字,就不被(bei)世人所(suo)能見到。自(zi)從仙翁以來,書寫(xie)下(xia)了此經(jing),傳(chuan)于下(xia)世,普遍流(liu)行,是要拔度后學之人。
(46)上士悟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),升(sheng)為(wei)天(tian)官(guan):上士,外(wai)煉形質,內養(yang)精神。外(wai)和其(qi)(qi)光(guang),而(er)同其(qi)(qi)塵,內修(xiu)功而(er)保其(qi)(qi)元(yuan)(yuan)炁(qi),元(yuan)(yuan)炁(qi)是(shi)神之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)母,人(ren)能常存(cun)于(yu)(yu)(yu)元(yuan)(yuan)炁(qi),下保于(yu)(yu)(yu)丹(dan)田(tian),上固于(yu)(yu)(yu)泥丸(wan),中(zhong)守于(yu)(yu)(yu)絳宮,這樣保于(yu)(yu)(yu)三(san)(san)元(yuan)(yuan),內養(yang)于(yu)(yu)(yu)神。(神,炁(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子。形,神之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)舍。神是(shi)身(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)主(zhu),身(shen)無主(zhu)則不安,形無神而(er)不立。)上達之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士,常服日(ri)精,保于(yu)(yu)(yu)下丹(dan)田(tian),飲月(yue)華,保于(yu)(yu)(yu)腦(nao)戶。(腦(nao)戶,指泥丸(wan)上丹(dan)田(tian),屬陰。所以用(yong)太陽(yang)精炁(qi)保之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。)易經(jing)云(yun):“一(yi)陰一(yi)陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂道(dao),能恃(shi)日(ri)月(yue)二景,扶身(shen)形而(er)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),必升(sheng)為(wei)天(tian)官(guan)。五(wu)云(yun)五(wu)炁(qi),是(shi)五(wu)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)正炁(qi)。凡(fan)上道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren),五(wu)臟既真(zhen),五(wu)臟炁(qi)自生五(wu)行(xing),真(zhen)炁(qi)化成五(wu)云(yun),扶其(qi)(qi)形質,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(fang)(十方(fang),指四維(wei)、上、下。)。三(san)(san)界(jie)十方(fang)俱無滯礙(ai),然(ran)后升(sheng)入上清,得位為(wei)天(tian)官(guan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)號(hao)。
(47)中士(shi)修(xiu)之(zhi),南宮(gong)列(lie)仙:凡學道之(zhi)士(shi),先順煉(lian)肌,謂之(zhi)寶(bao)玉(玉,指骨(gu))。煉(lian)肺保津,謂之(zhi)炁。(金(jin)(jin),指肺。金(jin)(jin)石(shi),指腎(shen)。丹,指心。)安心息氣,保于(yu)。腎(shen)臟,乃(nai)得(de)延年(nian)。不是世間金(jin)(jin)石(shi)寶(bao)玉。這(zhe)里所(suo)謂的金(jin)(jin)石(shi),能保人性命。另據(ju)圖南子云:如(ru)何外寶(bao)?即先要(yao)內(nei)保。如(ru)果能內(nei)保于(yu)性命,然后上參于(yu)上清圣文。(圣文,指上清秘寶(bao)之(zhi)書。)下(xia)達玄微。(玄微,指下(xia)元腎(shen))又據(ju)上清經(jing)云:南方有(you)丹靈天,內(nei)有(you)蕊珠宮(gong),宮(gong)內(nei)有(you)一真君號(hao)靈天君。又據(ju)是朱(zhu)陽(yang)宮(gong)或朱(zhu)陵宮(gong)。宮(gong)的一處(chu)有(you)炎(yan)炎(yan)火煉(lian)池,池有(you)七寶(bao)宮(gong)殿(dian)。也稱(cheng)紫陽(yang)宮(gong)。如(ru)果有(you)下(xia)達之(zhi)士(shi),學道成功(gong)的,得(de)到司命真君認同,錄下(xia)姓名,奏上南宮(gong),就得(de)為仙宮(gong)之(zhi)號(hao)了(le)。
(48)下士(shi)得(de)之,在(zai)世長年:下士(shi)不能絕利一(yi)源(yuan),都求資身益命(ming)之道(dao),或(huo)服靈藥,或(huo)餌丹砂,或(huo)休名棄位,或(huo)淡靜安神(shen),或(huo)依倚林泉(quan),或(huo)藏跡于朝市,內修至(zhi)(zhi)道(dao),外合五常,或(huo)隱或(huo)見,體道(dao)合真,如斯不退,尚保延(yan)年,何(he)(he)況(kuang)高士(shi)英賢,隱于嵩谷,學神(shen)人(ren)(ren)餐(can)藥而得(de)白日升(sheng)天(tian)。何(he)(he)故后(hou)人(ren)(ren)不能專(zhuan)至(zhi)(zhi),即今西(xi)岳(yue)華(hua)山(shan),山(shan)居隱士(shi),丁(ding)陳(chen)二人(ren)(ren),在(zai)世延(yan)年注名以入仙位,況(kuang)后(hou)人(ren)(ren)不能相(xiang)效(xiao),故舉此數(shu),喻乃明至(zhi)(zhi)道(dao)無偏求者必達。故本經云:天(tian)道(dao)無親,常與善人(ren)(ren)。
(49)游(you)(you)行(xing)三界(jie)(jie),升入(ru)金(jin)門:靈(ling)寶經云(yun)(yun):三十(shi)二(er)天(tian)、三十(shi)二(er)帝,第六(liu)名上(shang)明(ming)七曜摩夷天(tian)帝。名恬會延,此是欲(yu)界(jie)(jie)。雖有此說(shuo),凡學道但去其(qi)欲(yu),即(ji)名真人。色(se)(se)界(jie)(jie)在二(er)十(shi)四重(zhong)天(tian),無極云(yun)(yun)誓天(tian)為(wei)(wei)(wei)色(se)(se)界(jie)(jie),其(qi)帝君(jun)號(hao)名飄駑穹隆(long)。太(tai)素秀樂禁上(shang)天(tian)為(wei)(wei)(wei)無色(se)(se)界(jie)(jie),帝君(jun)名龍(long)羅覺長(chang),此名三界(jie)(jie),乃指天(tian)地(di)而言,此為(wei)(wei)(wei)外約大綱(gang)之說(shuo),若(ruo)(ruo)喻人身而言,三界(jie)(jie)即(ji)三丹(dan)田。下(xia)丹(dan)田為(wei)(wei)(wei)欲(yu)界(jie)(jie),中丹(dan)田為(wei)(wei)(wei)色(se)(se)界(jie)(jie),上(shang)丹(dan)田為(wei)(wei)(wei)無色(se)(se)界(jie)(jie)。人若(ruo)(ruo)保(bao)守于三丹(dan)田,則精炁神(shen)(shen)存上(shang)中下(xia)三丹(dan)田之境(jing)(jing),真人游(you)(you)于三界(jie)(jie),若(ruo)(ruo)得三丹(dan)田,神(shen)(shen)俱足(zu)則自(zi)然升天(tian)。所以經云(yun)(yun):形神(shen)(shen)俱妙(miao),與(yu)道合真。《上(shang)清經》云(yun)(yun):大羅天(tian)在三十(shi)二(er)天(tian)上(shang)。《靈(ling)寶經》云(yun)(yun):三界(jie)(jie)之上(shang),渺(miao)(miao)渺(miao)(miao)大羅,大羅之境(jing)(jing),惟(wei)有三清宮闕。莫不上(shang)圣(sheng)高尊游(you)(you)于其(qi)上(shang)。學道人若(ruo)(ruo)先修內行(xing),保(bao)固守于三元神(shen)(shen),三元神(shen)(shen)俱備,自(zi)得升天(tian),游(you)(you)行(xing)三清之境(jing)(jing),出入(ru)金(jin)闕之前(qian),朝拜太(tai)上(shang)、得為(wei)(wei)(wei)真人。故曰:升入(ru)金(jin)門。
(50)左(zuo)(zuo)玄真(zhen)(zhen)人(ren)(ren)(ren)(ren)曰:左(zuo)(zuo),指(zhi)陽(yang)。玄,指(zhi)一(yi)(yi)(yi)。左(zuo)(zuo)玄是(shi)(shi)道(dao)(dao)君之(zhi)(zhi)號,得一(yi)(yi)(yi)真(zhen)(zhen)人(ren)(ren)(ren)(ren),是(shi)(shi)立(li)其(qi)(qi)左(zuo)(zuo)右陰(yin)陽(yang)一(yi)(yi)(yi)的意思,所以稱左(zuo)(zuo)玄真(zhen)(zhen)人(ren)(ren)(ren)(ren)。左(zuo)(zuo)玄真(zhen)(zhen)人(ren)(ren)(ren)(ren)號法解,大(da)慈大(da)仁,多請問因緣,下游(you)五(wu)濁,救拔一(yi)(yi)(yi)切、復歸三境。侍從(cong)尊(zun)慈,太(tai)上保(bao)之(zhi)(zhi),稱其(qi)(qi)名號。學仙之(zhi)(zhi)士,但(dan)能存(cun)一(yi)(yi)(yi)守(shou)于(yu)陰(yin)陽(yang)二炁,則(ze)為(wei)(wei)真(zhen)(zhen)人(ren)(ren)(ren)(ren)。何為(wei)(wei)守(shou)一(yi)(yi)(yi),一(yi)(yi)(yi)者,道(dao)(dao)之(zhi)(zhi)本性,一(yi)(yi)(yi)為(wei)(wei)大(da)也(ye)。又云(yun)(yun)身(shen)(shen)(shen)也(ye),所以《西升經》云(yun)(yun):愛(ai)(ai)人(ren)(ren)(ren)(ren)不(bu)(bu)如(ru)(ru)愛(ai)(ai)身(shen)(shen)(shen),愛(ai)(ai)身(shen)(shen)(shen)不(bu)(bu)如(ru)(ru)愛(ai)(ai)神。愛(ai)(ai)神不(bu)(bu)如(ru)(ru)舍(she)神,舍(she)神不(bu)(bu)如(ru)(ru)守(shou)身(shen)(shen)(shen),守(shou)身(shen)(shen)(shen)長久(jiu)長存(cun)。學人(ren)(ren)(ren)(ren)未玄微(wei),但(dan)且(qie)護形,愛(ai)(ai)炁輕物,賤(jian)名思慮不(bu)(bu)惑,則(ze)血氣和平,如(ru)(ru)此即其(qi)(qi)一(yi)(yi)(yi)可存(cun)。陰(yin)陽(yang)二炁,即坎離(li)之(zhi)(zhi)用(yong),故謂為(wei)(wei)真(zhen)(zhen)人(ren)(ren)(ren)(ren)之(zhi)(zhi)身(shen)(shen)(shen),然后朝于(yu)太(tai)上,皆得為(wei)(wei)道(dao)(dao)之(zhi)(zhi)臣(chen)也(ye)。上則(ze)參于(yu)三境,下則(ze)游(you)于(yu)十方,開導眾生(sheng),教(jiao)化未悟,引接群生(sheng),普令得其(qi)(qi)道(dao)(dao),此即為(wei)(wei)真(zhen)(zhen)人(ren)(ren)(ren)(ren)之(zhi)(zhi)所作也(ye)。
(51)學道之(zhi)士,持(chi)誦(song)此經(jing):持(chi)誦(song),依本曰(yue)(yue)讀,離本曰(yue)(yue)誦(song),學道之(zhi)士,若能解心正,道念不(bu)退(tui),依法奉修(xiu)如對太上,行(xing)住(zhu)坐立,常持(chi)專一,是謂誦(song)經(jing)。
(52)即得十(shi)天(tian)善(shan)(shan)神(shen),擁護其身(shen):十(shi)天(tian),指(zhi)八方和上下。《因(yin)緣經(jing)》云:每月十(shi)直(zhi)(zhi)齋,各(ge)有(you)善(shan)(shan)神(shen)直(zhi)(zhi)日,也為(wei)善(shan)(shan)神(shen)。且人有(you)三(san)業(ye)六根(gen),身(shen)形之業(ye),故(gu)有(you)十(shi)惡。(十(shi)惡,指(zhi)淫、殺、盜、貪、嫉妒、恚、惡口、兩(liang)舌、妄(wang)(wang)(wang)語、綺(qi)(qi)語。),(十(shi)善(shan)(shan),身(shen)不(bu)(bu)(bu)妄(wang)(wang)(wang)動(dong),心不(bu)(bu)(bu)妄(wang)(wang)(wang)動(dong),意不(bu)(bu)(bu)妄(wang)(wang)(wang)思,性不(bu)(bu)(bu)妄(wang)(wang)(wang)亂,耳不(bu)(bu)(bu)妄(wang)(wang)(wang)聽邪聲(sheng),口不(bu)(bu)(bu)妄(wang)(wang)(wang)言綺(qi)(qi)語,目不(bu)(bu)(bu)妄(wang)(wang)(wang)視邪色(se),鼻不(bu)(bu)(bu)妄(wang)(wang)(wang)受(shou)邪穢,舌不(bu)(bu)(bu)妄(wang)(wang)(wang)食(shi)邪味,識不(bu)(bu)(bu)妄(wang)(wang)(wang)受(shou)于驚怖)十(shi)善(shan)(shan)既生,十(shi)惡自滅(mie)。乃得真(zhen)圣相護,此句言學道之士(shi)心常念道,持誦真(zhen)經(jing),即得善(shan)(shan)神(shen)擁護。
(53)然后(hou)玉符(fu)(fu)保(bao)神(shen)(shen)(shen)(shen),金液煉(lian)形(xing)(xing)。形(xing)(xing)神(shen)(shen)(shen)(shen)俱妙,與道(dao)(dao)合(he)(he)真(zhen):玉符(fu)(fu),指玉皇之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)符(fu)(fu)。令人(ren)學(xue)道(dao)(dao),功(gong)圓(yuan)行滿升(sheng)入仙(xian)(xian)階,先得玉皇符(fu)(fu)命,然后(hou)升(sheng)仙(xian)(xian)。玉符(fu)(fu)于(yu)(yu)身(shen)而論(lun)(lun),可明中(zhong)元(yuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)。(中(zhong)元(yuan),指心(xin)。)學(xue)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin),若(ruo)能(neng)(neng)(neng)(neng)安(an)(an)靜,自(zi)(zi)然無染于(yu)(yu)塵垢(gou),清(qing)靜而保(bao)固(gu)形(xing)(xing)神(shen)(shen)(shen)(shen)。上等之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren),悟煉(lian)金液之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),以(yi)固(gu)形(xing)(xing)質。中(zhong)士(shi)未悟,身(shen)外求樂,合(he)(he)和修煉(lian),以(yi)寧性命。若(ruo)論(lun)(lun)出入之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),亦先固(gu)形(xing)(xing)體,然后(hou)養于(yu)(yu)神(shen)(shen)(shen)(shen)識,而形(xing)(xing)體固(gu),形(xing)(xing)瘦力倦。神(shen)(shen)(shen)(shen)者,為彼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)主(zhu),主(zhu)安(an)(an)則(ze)外固(gu),假如(ru)世之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)屋宅,無人(ren)則(ze)不(bu)(bu)能(neng)(neng)(neng)(neng)全(quan)。內(nei)(nei)外之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi),也是(shi)(shi)這(zhe)(zhe)個道(dao)(dao)理(li)。故經云:我身(shen)乃神(shen)(shen)(shen)(shen)車,神(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)舍,神(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)主(zhu)。主(zhu)人(ren)安(an)(an)靜,神(shen)(shen)(shen)(shen)即(ji)居之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),躁動神(shen)(shen)(shen)(shen)即(ji)去之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。又(you)說(shuo)神(shen)(shen)(shen)(shen)生(sheng)形(xing)(xing),形(xing)(xing)成(cheng)(cheng)神(shen)(shen)(shen)(shen),形(xing)(xing)不(bu)(bu)得神(shen)(shen)(shen)(shen)不(bu)(bu)能(neng)(neng)(neng)(neng)自(zi)(zi)主(zhu),神(shen)(shen)(shen)(shen)不(bu)(bu)得形(xing)(xing)不(bu)(bu)能(neng)(neng)(neng)(neng)自(zi)(zi)成(cheng)(cheng)。形(xing)(xing)神(shen)(shen)(shen)(shen)合(he)(he)同(tong),更相(xiang)(xiang)生(sheng)更相(xiang)(xiang)成(cheng)(cheng),這(zhe)(zhe)是(shi)(shi)表(biao)里相(xiang)(xiang)應之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)。又(you)說(shuo):神(shen)(shen)(shen)(shen)常(chang)愛(ai)人(ren),人(ren)不(bu)(bu)愛(ai)神(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)常(chang)愛(ai)人(ren),愿(yuan)其人(ren)生(sheng),人(ren)不(bu)(bu)愛(ai)神(shen)(shen)(shen)(shen),為心(xin)所憂(you)。心(xin)也是(shi)(shi)神(shen)(shen)(shen)(shen),其神(shen)(shen)(shen)(shen)名叫靈童,能(neng)(neng)(neng)(neng)惡能(neng)(neng)(neng)(neng)善,能(neng)(neng)(neng)(neng)昧能(neng)(neng)(neng)(neng)明,能(neng)(neng)(neng)(neng)喜能(neng)(neng)(neng)(neng)怒,能(neng)(neng)(neng)(neng)正能(neng)(neng)(neng)(neng)邪(xie)。使意(yi)馬如(ru)風,驅心(xin)猿如(ru)箭疾。巧生(sheng)千種,機出萬端,皆(jie)在此神(shen)(shen)(shen)(shen)。《內(nei)(nei)觀經》云:心(xin)即(ji)是(shi)(shi)神(shen)(shen)(shen)(shen),非(fei)(fei)(fei)(fei)青(qing)非(fei)(fei)(fei)(fei)白,非(fei)(fei)(fei)(fei)赤非(fei)(fei)(fei)(fei)黃,非(fei)(fei)(fei)(fei)大非(fei)(fei)(fei)(fei)小,非(fei)(fei)(fei)(fei)短(duan)非(fei)(fei)(fei)(fei)長,非(fei)(fei)(fei)(fei)曲(qu)非(fei)(fei)(fei)(fei)直,非(fei)(fei)(fei)(fei)柔非(fei)(fei)(fei)(fei)剛,非(fei)(fei)(fei)(fei)厚(hou)非(fei)(fei)(fei)(fei)薄,非(fei)(fei)(fei)(fei)圓(yuan)非(fei)(fei)(fei)(fei)方,變化莫(mo)測,混合(he)(he)陰陽;大包天地(di),細入毫芒;制之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)則(ze)止,放(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)則(ze)狂;清(qing)靜則(ze)生(sheng),濁(zhuo)躁則(ze)亡,人(ren)能(neng)(neng)(neng)(neng)清(qing)靜內(nei)(nei)修至道(dao)(dao),制伏其心(xin),心(xin)既安(an)(an)靜,其神(shen)(shen)(shen)(shen)則(ze)生(sheng)。神(shen)(shen)(shen)(shen)生(sheng)則(ze)形(xing)(xing)固(gu),形(xing)(xing)固(gu)成(cheng)(cheng)神(shen)(shen)(shen)(shen),神(shen)(shen)(shen)(shen)藉形(xing)(xing)而成(cheng)(cheng),形(xing)(xing)藉神(shen)(shen)(shen)(shen)而生(sheng),形(xing)(xing)神(shen)(shen)(shen)(shen)相(xiang)(xiang)藉,安(an)(an)靜修功(gong),形(xing)(xing)固(gu)神(shen)(shen)(shen)(shen)全(quan)。所以(yi)說(shuo):形(xing)(xing)神(shen)(shen)(shen)(shen)俱妙,內(nei)(nei)外相(xiang)(xiang)應,自(zi)(zi)然與道(dao)(dao)合(he)(he)真(zhen)。
(54)正(zheng)一(yi)(yi)(yi)真人(ren)(ren)曰:正(zheng),即(ji)真。一(yi)(yi)(yi),為(wei)大,也指心(xin)。心(xin)是南方太陽(yang)(yang)之象(xiang),原(yuan)處(chu)北方。因(yin)何太陽(yang)(yang)處(chu)于北方,為(wei)坎離中有一(yi)(yi)(yi)畫,故(gu)為(wei)一(yi)(yi)(yi)陽(yang)(yang),是謂(wei)心(xin)。一(yi)(yi)(yi)是陰中陽(yang)(yang)位,二(er)是陽(yang)(yang)中陰位,此(ci)是五(wu)(wu)行(xing)(xing)反(fan)復之理,陰陽(yang)(yang)變(bian)化(hua)之用,是謂(wei)正(zheng)一(yi)(yi)(yi)。正(zheng)一(yi)(yi)(yi)真人(ren)(ren),指漢天師(shi),姓張(zhang),諱道(dao)(dao)陵,今為(wei)三(san)天大法(fa)師(shi),位任正(zheng)一(yi)(yi)(yi)真人(ren)(ren),又為(wei)三(san)清度(du)師(shi),居圣(sheng)真之位,曾(ceng)煉五(wu)(wu)行(xing)(xing),修(xiu)功為(wei)國(guo),扶衰救(jiu)苦,除害興物,利濟庶民,功圓行(xing)(xing)滿,超凡成圣(sheng)。位居高上正(zheng)一(yi)(yi)(yi)真人(ren)(ren)。人(ren)(ren)若能修(xiu)煉其心(xin),自(zi)然關府(fu)通泰(tai),神和(he)氣暢,皆(jie)由正(zheng)一(yi)(yi)(yi)之事(shi)。張(zhang)天師(shi)流傳下(xia)來(lai)的有正(zheng)一(yi)(yi)(yi)斬邪三(san)五(wu)(wu)飛(fei)步之道(dao)(dao)、銅(tong)符鐵(tie)券、金丹寶(bao)經、秘(mi)訣靈(ling)章(zhang)、二(er)十四階品錄等。
(55)人(ren)(ren)家有(you)(you)此(ci)經(jing),悟解(jie)之者,災(zai)障(zhang)不(bu)干,眾(zhong)圣(sheng)護(hu)門(men):家,此(ci)指身(shen)。經(jing),指心(xin)(xin)(xin)(xin)。真人(ren)(ren)曰:家有(you)(you)此(ci)經(jing),若能(neng)悟解(jie)玄(xuan)微,清(qing)(qing)靜(jing)身(shen)心(xin)(xin)(xin)(xin),修(xiu)行念(nian)道,持誦不(bu)退,即(ji)得(de)(de)眾(zhong)圣(sheng)神(shen)人(ren)(ren)護(hu)衛其(qi)門(men),即(ji)得(de)(de)神(shen)人(ren)(ren)護(hu)門(men)則災(zai)障(zhang)不(bu)干于家庭,邪魔無(wu)(wu)犯于住止,皆因主人(ren)(ren)清(qing)(qing)靜(jing),故得(de)(de)神(shen)明(ming)護(hu)門(men)。內比喻則家猶身(shen),心(xin)(xin)(xin)(xin)為經(jing)。人(ren)(ren)能(neng)清(qing)(qing)靜(jing)行其(qi)至道于心(xin)(xin)(xin)(xin),則謂(wei)之有(you)(you)此(ci)經(jing)。悟,即(ji)覺(jue)。達(da),即(ji)解(jie)。通,作(zuo)了(le)。覺(jue)了(le)則謂(wei)心(xin)(xin)(xin)(xin)有(you)(you)經(jing)。無(wu)(wu)經(jing)則未悟解(jie),故有(you)(you)災(zai)障(zhang),煩惱(nao)(nao)(nao)所生(sheng),若心(xin)(xin)(xin)(xin)了(le)達(da),則無(wu)(wu)煩惱(nao)(nao)(nao)。煩惱(nao)(nao)(nao)既無(wu)(wu),自然(ran)清(qing)(qing)靜(jing)。災(zai)障(zhang)不(bu)生(sheng),故不(bu)干。眾(zhong)圣(sheng)護(hu)門(men),意思是指人(ren)(ren)身(shen)中有(you)(you)三(san)萬(wan)六(liu)千神(shen),左三(san)魂右七魄,身(shen)有(you)(you)一萬(wan)二千形(xing)影,體有(you)(you)二萬(wan)四(si)精光(guang),五臟六(liu)腑,二十四(si)神(shen),耳(er)眼口鼻皆有(you)(you),一一各有(you)(you)宮闕(que)所居(ju),人(ren)(ren)若清(qing)(qing)靜(jing),眾(zhong)神(shen)歸身(shen),各居(ju)宮闕(que),故云:眾(zhong)圣(sheng)護(hu)門(men)。
(56)神(shen)(shen)(shen)升(sheng)上(shang)(shang)(shang)界,朝(chao)(chao)(chao)(chao)拜高真(zhen):神(shen)(shen)(shen),即(ji)心,道(dao)典云,聰明正直(zhi)謂(wei)(wei)之(zhi)(zhi)神(shen)(shen)(shen),陰(yin)陽(yang)不(bu)測謂(wei)(wei)之(zhi)(zhi)圣。故(gu)云心靈(ling)則道(dao)降,道(dao)降則神(shen)(shen)(shen)靈(ling),神(shen)(shen)(shen)靈(ling)則圣。神(shen)(shen)(shen)明既圣,即(ji)可(ke)升(sheng)。(升(sheng),登)。升(sheng)登于(yu)(yu)上(shang)(shang)(shang)界。(上(shang)(shang)(shang)界,三(san)(san)界之(zhi)(zhi)上(shang)(shang)(shang),三(san)(san)清(qing)(qing)之(zhi)(zhi)境(jing)大(da)羅(luo)天(tian)(tian))。人(ren)能(neng)保(bao)(bao)精養氣,愛神(shen)(shen)(shen)調和于(yu)(yu)元(yuan)(yuan)(yuan)(yuan)氣,填補于(yu)(yu)腦(nao),烹煉神(shen)(shen)(shen)水(shui),變化(hua)精神(shen)(shen)(shen),神(shen)(shen)(shen)氣若(ruo)全,即(ji)得(de)上(shang)(shang)(shang)升(sheng)三(san)(san)界,朝(chao)(chao)(chao)(chao)禮太(tai)上(shang)(shang)(shang)高尊,凡(fan)學(xue)仙(xian)之(zhi)(zhi)士,所(suo)說朝(chao)(chao)(chao)(chao)元(yuan)(yuan)(yuan)(yuan),即(ji)有二種,一(yi)論天(tian)(tian)地,二論人(ren)身(shen),即(ji)明三(san)(san)丹(dan)田(tian),且三(san)(san)界朝(chao)(chao)(chao)(chao)元(yuan)(yuan)(yuan)(yuan)者(zhe),即(ji)上(shang)(shang)(shang)元(yuan)(yuan)(yuan)(yuan)、中(zhong)元(yuan)(yuan)(yuan)(yuan)、下(xia)(xia)元(yuan)(yuan)(yuan)(yuan)。上(shang)(shang)(shang)元(yuan)(yuan)(yuan)(yuan)上(shang)(shang)(shang)應(ying)玉清(qing)(qing)始炁(qi)(qi)所(suo)化(hua),號天(tian)(tian)寶(bao)君(jun),理(li)玉清(qing)(qing)圣境(jing)清(qing)(qing)微(wei)天(tian)(tian),總一(yi)十(shi)二部圣行(xing)之(zhi)(zhi)經(jing),為(wei)(wei)洞真(zhen)教(jiao)主(zhu)(zhu),下(xia)(xia)于(yu)(yu)人(ren)身(shen)中(zhong)為(wei)(wei)上(shang)(shang)(shang)丹(dan)田(tian)。腦(nao)宮(gong)(gong)也號泥丸宮(gong)(gong)、帝君(jun)以(yi)(yi)主(zhu)(zhu)于(yu)(yu)炁(qi)(qi)。中(zhong)元(yuan)(yuan)(yuan)(yuan)者(zhe),上(shang)(shang)(shang)應(ying)上(shang)(shang)(shang)清(qing)(qing)元(yuan)(yuan)(yuan)(yuan)炁(qi)(qi)所(suo)化(hua),號靈(ling)寶(bao)君(jun),理(li)上(shang)(shang)(shang)清(qing)(qing)境(jing)禹余(yu)天(tian)(tian),總一(yi)十(shi)二部真(zhen)行(xing)之(zhi)(zhi)經(jing),為(wei)(wei)洞玄教(jiao)主(zhu)(zhu),下(xia)(xia)于(yu)(yu)人(ren)身(shen)中(zhong)為(wei)(wei)中(zhong)丹(dan)田(tian),心府(fu)宮(gong)(gong),帝君(jun)主(zhu)(zhu)于(yu)(yu)神(shen)(shen)(shen)。下(xia)(xia)元(yuan)(yuan)(yuan)(yuan)上(shang)(shang)(shang)應(ying)太(tai)清(qing)(qing)玄炁(qi)(qi)所(suo)化(hua),號神(shen)(shen)(shen)寶(bao)君(jun),理(li)太(tai)清(qing)(qing)仙(xian)境(jing),大(da)赤天(tian)(tian)總一(yi)十(shi)二部仙(xian)行(xing)之(zhi)(zhi)經(jing),為(wei)(wei)洞神(shen)(shen)(shen)教(jiao)主(zhu)(zhu),下(xia)(xia)于(yu)(yu)人(ren)身(shen)中(zhong)為(wei)(wei)下(xia)(xia)丹(dan)田(tian),炁(qi)(qi)海腎宮(gong)(gong),帝君(jun)主(zhu)(zhu)于(yu)(yu)命,此三(san)(san)元(yuan)(yuan)(yuan)(yuan)、三(san)(san)宮(gong)(gong)、三(san)(san)寶(bao),天(tian)(tian)地得(de)之(zhi)(zhi)以(yi)(yi)成,失(shi)之(zhi)(zhi)以(yi)(yi)傾(qing),人(ren)生得(de)之(zhi)(zhi)以(yi)(yi)生,失(shi)之(zhi)(zhi)以(yi)(yi)死。故(gu)《黃庭(ting)經(jing)》云:一(yi)身(shen)精神(shen)(shen)(shen)慎勿失(shi)。故(gu)要保(bao)(bao)愛。又云:仙(xian)人(ren)道(dao)士非(fei)有神(shen)(shen)(shen),積精累炁(qi)(qi)以(yi)(yi)成真(zhen)。此句言,凡(fan)學(xue)道(dao)之(zhi)(zhi)人(ren),若(ruo)能(neng)運(yun)用精華,存想神(shen)(shen)(shen)炁(qi)(qi),朝(chao)(chao)(chao)(chao)拜三(san)(san)元(yuan)(yuan)(yuan)(yuan),修(xiu)功(gong)不(bu)退久(jiu)而行(xing)之(zhi)(zhi),自(zi)得(de)真(zhen)道(dao)。
(57)功(gong)(gong)(gong)滿(man)(man)德就(jiu),相感帝(di)(di)君。誦持不退,身騰紫(zi)(zi)云(yun):功(gong)(gong)(gong)滿(man)(man)八百,行(xing)(xing)(xing)滿(man)(man)三(san)千(qian)。(功(gong)(gong)(gong)行(xing)(xing)(xing),此指(zhi)(zhi)(zhi)(zhi)修(xiu)煉的(de)功(gong)(gong)(gong)行(xing)(xing)(xing)。)學人(ren)(ren)(ren)若(ruo)(ruo)能行(xing)(xing)(xing)胎息之(zhi)(zhi)道,日行(xing)(xing)(xing)八百,即可以(yi)升(sheng)天,功(gong)(gong)(gong)行(xing)(xing)(xing)感應(ying),自(zi)然(ran)升(sheng)舉(ju)。古(gu)德云(yun),功(gong)(gong)(gong)圓行(xing)(xing)(xing)滿(man)(man)升(sheng)為(wei)(wei)金闕之(zhi)(zhi)臣,獨步玉京之(zhi)(zhi)上道。學人(ren)(ren)(ren)若(ruo)(ruo)能專(zhuan)守(shou)三(san)宮(gong),朝(chao)拜真(zhen)元(yuan)(yuan),百節(jie)闕府,自(zi)然(ran)通泰,萬神和暢。相感帝(di)(di)君,指(zhi)(zhi)(zhi)(zhi)既(ji)存(cun)守(shou)三(san)元(yuan)(yuan),三(san)元(yuan)(yuan)各有帝(di)(di)君,誦持不退,則心念正道。身騰紫(zi)(zi)云(yun),指(zhi)(zhi)(zhi)(zhi)內觀之(zhi)(zhi)道,乃有正說,人(ren)(ren)(ren)有五(wu)(wu)臟屬于五(wu)(wu)行(xing)(xing)(xing),人(ren)(ren)(ren)若(ruo)(ruo)修(xiu)煉五(wu)(wu)行(xing)(xing)(xing)真(zhen)炁(qi),傳于五(wu)(wu)臟,故(gu)為(wei)(wei)實腹(fu),五(wu)(wu)臟真(zhen)炁(qi)既(ji)成(cheng),自(zi)然(ran)尸解,出有入無(wu),變化自(zi)在,存(cun)亡恍惚,此為(wei)(wei)得道之(zhi)(zhi)中也。紫(zi)(zi)云(yun),指(zhi)(zhi)(zhi)(zhi)五(wu)(wu)臟真(zhen)炁(qi)結(jie)成(cheng),紫(zi)(zi)云(yun)乃是(shi)上天誥命之(zhi)(zhi)炁(qi),故(gu)凡(fan)得道之(zhi)(zhi)人(ren)(ren)(ren),皆是(shi)乘云(yun)而去,上升(sheng)三(san)境,朝(chao)拜太上高(gao)尊,以(yi)表得道人(ren)(ren)(ren)證于尊貴之(zhi)(zhi)貌。此句言至心修(xiu)道必(bi)然(ran)成(cheng)道。
《清(qing)(qing)靜經(jing)(jing)(jing)》,全(quan)稱(cheng)《太上(shang)老(lao)(lao)君(jun)(jun)說(shuo)常(chang)清(qing)(qing)靜經(jing)(jing)(jing)》,一(yi)(yi)卷(juan)。作(zuo)者(zhe)不詳,一(yi)(yi)說(shuo)葛玄。道(dao)教(jiao)稱(cheng)老(lao)(lao)君(jun)(jun)西游白龜臺之時(shi),為西王(wang)母(mu)說(shuo)常(chang)清(qing)(qing)靜經(jing)(jing)(jing),西王(wang)母(mu)皆口(kou)口(kou)相(xiang)傳,不記文字,吾今于(yu)世書而錄之。為道(dao)士們日(ri)常(chang)誦習的(de)重(zhong)要功課之一(yi)(yi)。《太上(shang)老(lao)(lao)君(jun)(jun)說(shuo)常(chang)清(qing)(qing)靜經(jing)(jing)(jing)》(簡稱(cheng)《清(qing)(qing)靜經(jing)(jing)(jing)》)大約產生(sheng)于(yu)唐朝(chao),當時(shi)比較著(zhu)名(ming)的(de)注(zhu)本為杜光庭所(suo)注(zhu)。金代,王(wang)重(zhong)陽創立全(quan)真(zhen)教(jiao)后,《清(qing)(qing)靜經(jing)(jing)(jing)》就成為全(quan)真(zhen)教(jiao)的(de)日(ri)常(chang)功課,作(zuo)為非常(chang)重(zhong)要的(de)經(jing)(jing)(jing)典被重(zhong)視(shi)。
云篆(zhuan)太虛,浩劫之(zhi)初。乍遐(xia)乍邇(er)(ěr) ,或沉或浮。五方(fang)徘徊,一丈之(zhi)馀(yú)。天真皇人,按筆乃書。以演(yan)洞章,次書靈符。元(yuan)始下(xia)降(jiang),真文誕敷。昭昭其(qi)有,冥冥其(qi)無。沉疴(ke)(kē)能自痊(quan),塵(chen)勞溺可扶。幽冥將(jiang)有賴(lai),由(you)是升(sheng)仙都。
關(guan)于(yu)此經(jing)的成立時代(dai),根據考(kao)證應為唐(tang)代(dai),因: (一)《清靜經(jing)》七種注本(ben)中(zhong),屬杜光(guang)庭(ting)注本(ben)為最早,杜光(guang)庭(ting)是唐(tang)末五代(dai)人,因此《清靜經(jing)》應系晚唐(tang)以前(qian)的作品。
(二)「洞神部(bu) 玉訣類 是(shi)字號(hao)」的無名氏注本(ben),載有太極(ji)真(zhen)人向唐(tang) 同昌公(gong)主傳授五(wu)(wu)(wu)戒、十善(shan)、六齋、三會、五(wu)(wu)(wu)臘、五(wu)(wu)(wu)忌之法,并誡其當奉(feng)持《清靜經》之事。注中亦記(ji)唐(tang)時靈驗故事,以宣揚此經的神應。可見此經在唐(tang)時已普遍流(liu)傳。
由以(yi)(yi)上兩點可知此經成(cheng)于唐(tang)代殆無疑義。另從此經文字用例來看,如(ru)三毒、六欲等詞匯(hui)并不常見(jian)于六朝(chao)(chao)以(yi)(yi)前的古籍。故應為六朝(chao)(chao)后的作品而(er)非葛洪(hong)所(suo)作。疑為后世道流(liu)所(suo)依(yi)托,作者不詳(xiang)。
本經文(wen)(wen)詞(ci)(ci)用(yong)法(fa)糅合儒釋道三(san)家(jia)詞(ci)(ci)語(yu),故作(zuo)者應是容攝三(san)教(jiao)思想者。其(qi)經文(wen)(wen)的(de)意義,包含道教(jiao)的(de)道,佛教(jiao)的(de)三(san)業、三(san)界說(shuo)法(fa)以及儒家(jia)的(de)道德(de)說(shuo),但其(qi)基本思想仍(reng)為老(lao)子道的(de)本體論與人(ren)生論。
至于(yu)此經的(de)成(cheng)立背景(jing),可大體(ti)以(yi)唐(tang)時的(de)宗(zong)教(jiao)(jiao)情(qing)況概觀。唐(tang)初李氏崇(chong)(chong)拜老子,故崇(chong)(chong)道抑佛;至武后朝,反崇(chong)(chong)佛棄(qi)道。這(zhe)種反復的(de)情(qing)況和六朝時期非常相似(si),所(suo)以(yi)佛道并(bing)(bing)存在(zai)唐(tang)代,只是一方(fang)(fang)(fang)顯明,另一方(fang)(fang)(fang)則灰黯,并(bing)(bing)非消失(shi)。到(dao)晚(wan)唐(tang)時,因政治更加混亂(luan),人(ren)民浮奢,遂需要一些教(jiao)(jiao)化(hua)人(ren)心的(de)教(jiao)(jiao)材加以(yi)規范(fan),宗(zong)教(jiao)(jiao)于(yu)此便(bian)發(fa)生(sheng)了凈化(hua)作用。亦因為佛道并(bing)(bing)存,所(suo)以(yi)彼(bi)此作品當中(zhong)皆有(you)對(dui)方(fang)(fang)(fang)的(de)思想存在(zai),藉以(yi)吸收社會(hui)民眾的(de)認同,故劃(hua)分并(bing)(bing)不很清楚(chu)。加以(yi)這(zhe)部經典(dian)旨在(zai)講清靜、無(wu)欲(yu)、陰(yin)陽等觀念,其演變符合唐(tang)代社會(hui)狀況所(suo)需,更加深(shen)此經為唐(tang)朝作品的(de)可信度(du)。
《清靜經(jing)(jing)(jing)(jing)(jing)》全文僅四百(bai)多字,去(qu)掉經(jing)(jing)(jing)(jing)(jing)末的(de)(de)(de)(de)(de)題為(wei)"仙人葛翁(weng)""左玄(xuan)真(zhen)人""正一(yi)(yi)真(zhen)人"的(de)(de)(de)(de)(de)評語(yu)(yu),則不(bu)到(dao)四百(bai)字。但(dan)是(shi)(shi)(shi)該(gai)(gai)經(jing)(jing)(jing)(jing)(jing)言(yan)簡意賅,以(yi)(yi)"清靜"為(wei)其(qi)主(zhu)要(yao)思(si)(si)(si)(si)想(xiang)(xiang),繼承并發展(zhan)了(le)(le)(le)早期道(dao)(dao)(dao)家(jia),包(bao)括老莊、列(lie)子(zi)、《易經(jing)(jing)(jing)(jing)(jing)》等(deng)人或(huo)經(jing)(jing)(jing)(jing)(jing)典(dian)的(de)(de)(de)(de)(de)思(si)(si)(si)(si)想(xiang)(xiang),形(xing)成(cheng)了(le)(le)(le)其(qi)獨具特色(se)的(de)(de)(de)(de)(de)思(si)(si)(si)(si)想(xiang)(xiang)體(ti)系。該(gai)(gai)經(jing)(jing)(jing)(jing)(jing)雖然以(yi)(yi)道(dao)(dao)(dao)家(jia)思(si)(si)(si)(si)想(xiang)(xiang)為(wei)主(zhu),但(dan)同時也吸收(shou)并借(jie)鑒了(le)(le)(le)佛(fo)(fo)教(jiao)(jiao)的(de)(de)(de)(de)(de)一(yi)(yi)些(xie)思(si)(si)(si)(si)想(xiang)(xiang)和(he)名(ming)詞,尤(you)其(qi)是(shi)(shi)(shi)其(qi)中(zhong)(zhong)"空(kong)"的(de)(de)(de)(de)(de)理念,這(zhe)也成(cheng)為(wei)該(gai)(gai)經(jing)(jing)(jing)(jing)(jing)"遣欲觀(guan)空(kong)"的(de)(de)(de)(de)(de)主(zhu)要(yao)思(si)(si)(si)(si)想(xiang)(xiang)。該(gai)(gai)經(jing)(jing)(jing)(jing)(jing)認為(wei),如(ru)(ru)(ru)果人能(neng)(neng)達到(dao)清 清靜的(de)(de)(de)(de)(de)境界或(huo)者狀態, 可(ke)以(yi)(yi)做到(dao)無(wu)欲無(wu)求, 還能(neng)(neng)應和(he)萬物, 教(jiao)(jiao)化(hua)(hua)(hua)眾(zhong)生(sheng)(sheng)(sheng), 使天地(di)(di)歸于大道(dao)(dao)(dao)。朱熹說:“后來道(dao)(dao)(dao)家(jia)做《清靜經(jing)(jing)(jing)(jing)(jing)》, 又卻偷(tou)佛(fo)(fo)家(jia)言(yan)語(yu)(yu), 全做得(de)不(bu)好。佛(fo)(fo)經(jing)(jing)(jing)(jing)(jing)所(suo)謂‘色(se)即是(shi)(shi)(shi)空(kong)’處, 他(ta)把色(se)、受(shou)、想(xiang)(xiang)、行(xing)(xing)、識五個(ge)(ge)對(dui)一(yi)(yi)個(ge)(ge)‘空(kong)’字說, 故曰:‘空(kong)即是(shi)(shi)(shi)色(se)。受(shou)、想(xiang)(xiang)、行(xing)(xing)、識, 亦復(fu)如(ru)(ru)(ru)是(shi)(shi)(shi)’, 謂是(shi)(shi)(shi)空(kong)也。而《清凈經(jing)(jing)(jing)(jing)(jing)》中(zhong)(zhong)偷(tou)此句意思(si)(si)(si)(si), 卻說‘無(wu)無(wu)亦無(wu)’, 只偷(tou)得(de)他(ta)‘色(se)即是(shi)(shi)(shi)空(kong)’, 卻不(bu)曾理會得(de)他(ta)‘受(shou)、想(xiang)(xiang)、行(xing)(xing)、識, 亦復(fu)如(ru)(ru)(ru)是(shi)(shi)(shi)’之(zhi)(zhi)意, 全無(wu)道(dao)(dao)(dao)理。”《清靜經(jing)(jing)(jing)(jing)(jing)》更(geng)有(you)(you)(you)(you)(you)可(ke)能(neng)(neng)是(shi)(shi)(shi)受(shou)到(dao)六朝時期前秦鳩(jiu)摩羅什譯本《心(xin)經(jing)(jing)(jing)(jing)(jing)》的(de)(de)(de)(de)(de)影響。《清靜經(jing)(jing)(jing)(jing)(jing)》采用了(le)(le)(le)佛(fo)(fo)教(jiao)(jiao)的(de)(de)(de)(de)(de)六欲、三毒、空(kong)、妄心(xin)、煩惱妄想(xiang)(xiang)、苦(ku)海(hai)等(deng)專有(you)(you)(you)(you)(you)名(ming)詞。“空(kong)”的(de)(de)(de)(de)(de)思(si)(si)(si)(si)想(xiang)(xiang), 很明(ming)顯來自佛(fo)(fo)教(jiao)(jiao), 而且其(qi)語(yu)(yu)言(yan)結(jie)構也和(he)佛(fo)(fo)經(jing)(jing)(jing)(jing)(jing)中(zhong)(zhong)的(de)(de)(de)(de)(de)語(yu)(yu)言(yan)結(jie)構相似。其(qi)后的(de)(de)(de)(de)(de)“既入真(zhen)道(dao)(dao)(dao), 名(ming)為(wei)得(de)道(dao)(dao)(dao), 雖名(ming)得(de)道(dao)(dao)(dao), 實(shi)無(wu)所(suo)得(de);為(wei)化(hua)(hua)(hua)眾(zhong)生(sheng)(sheng)(sheng), 名(ming)為(wei)得(de)道(dao)(dao)(dao)”等(deng)多處語(yu)(yu)言(yan)結(jie)構也明(ming)顯模仿了(le)(le)(le)佛(fo)(fo)教(jiao)(jiao)的(de)(de)(de)(de)(de)語(yu)(yu)言(yan)。 在(zai)六朝以(yi)(yi)前的(de)(de)(de)(de)(de)經(jing)(jing)(jing)(jing)(jing)典(dian)中(zhong)(zhong), 沒(mei)有(you)(you)(you)(you)(you)“苦(ku)海(hai)”一(yi)(yi)詞, 而佛(fo)(fo)教(jiao)(jiao)傳入中(zhong)(zhong)國后, 許多漢譯佛(fo)(fo)經(jing)(jing)(jing)(jing)(jing)中(zhong)(zhong)經(jing)(jing)(jing)(jing)(jing)常出現這(zhe)個(ge)(ge)詞語(yu)(yu)。《常清靜經(jing)(jing)(jing)(jing)(jing)》認為(wei), 眾(zhong)生(sheng)(sheng)(sheng)之(zhi)(zhi)所(suo)以(yi)(yi)不(bu)能(neng)(neng)得(de)到(dao)真(zhen)正意義上的(de)(de)(de)(de)(de)“道(dao)(dao)(dao)”, 是(shi)(shi)(shi)因(yin)為(wei)有(you)(you)(you)(you)(you)一(yi)(yi)顆妄動的(de)(de)(de)(de)(de)心(xin),從而在(zai)生(sheng)(sheng)(sheng)死中(zhong)(zhong)不(bu)斷輪回。道(dao)(dao)(dao)家(jia)的(de)(de)(de)(de)(de)生(sheng)(sheng)(sheng)死觀(guan)與此不(bu)同, 《莊子(zi)》認為(wei)未(wei)生(sheng)(sheng)(sheng)之(zhi)(zhi)前本來沒(mei)有(you)(you)(you)(you)(you)生(sheng)(sheng)(sheng)命(ming), 不(bu)僅沒(mei)有(you)(you)(you)(you)(you)生(sheng)(sheng)(sheng)命(ming), 連(lian)形(xing)體(ti)也沒(mei)有(you)(you)(you)(you)(you), 而且連(lian)構成(cheng)形(xing)體(ti)的(de)(de)(de)(de)(de)元素都沒(mei)有(you)(you)(you)(you)(you), 混雜在(zai)恍惚之(zhi)(zhi)中(zhong)(zhong), 混沌變化(hua)(hua)(hua)而有(you)(you)(you)(you)(you)元氣, 元氣變化(hua)(hua)(hua)而有(you)(you)(you)(you)(you)形(xing)體(ti), 形(xing)體(ti)變化(hua)(hua)(hua)而有(you)(you)(you)(you)(you)生(sheng)(sheng)(sheng)命(ming), 生(sheng)(sheng)(sheng)命(ming)變化(hua)(hua)(hua)而至死亡。這(zhe)樣(yang)的(de)(de)(de)(de)(de)生(sheng)(sheng)(sheng)死變化(hua)(hua)(hua)如(ru)(ru)(ru)同寒來暑(shu)往(wang)的(de)(de)(de)(de)(de)四季一(yi)(yi)樣(yang), 如(ru)(ru)(ru)果失聲痛哭, 那就(jiu)是(shi)(shi)(shi)不(bu)懂天地(di)(di)自然變化(hua)(hua)(hua)之(zhi)(zhi)理。