第一節 “身”與“性命”——道教的宇(yu)宙觀、生命觀
道教把整個(ge)宇宙看作(zuo)生(sheng)生(sheng)不息、恒(heng)常(chang)流動的大生(sheng)命(ming),萬物皆有靈,但通常(chang)是順從生(sheng)老病死的過程(cheng)。道教修煉內丹則是逆此過程,鐘呂內丹以《參同契》“修丹與天地造化同途”為理論依據,“道生一,一生二,二生三,三生萬物”,“道”是宇宙的本源,道生化萬物,又是天地萬物的最終歸宿。而人身是一小宇宙,人身的五臟六腑、四肢百骸、奇經八脈、內外(wai)竅穴等等各可以看作小小宇宙,它是宇宙的縮影,天人是相通的,通過效法自然的修煉,小宇宙順應大宇宙而生化,合人道于天道中,《黃帝內經》云“提挈天地,把握陰陽”,“壽蔽天地,無有終時,此其道生。”老子云:“人法地,地法天,天法道,道法自然”。人若修道可以與天地同在,與道合一。“道”對人的生命并沒有主宰權,人可以掌握自己的命運。
呂(lv)洞賓(bin)的性命思想認為“逆則成圣,順則生人”。“還者,乾所失而復得之物,返者,我已出而復來之真,殊不知順則生人生物,逆則成佛成仙”。返回本然之真,即為逆則成仙。呂洞賓承認宇宙生命規律,其逆修過程是盜天地之機,其內煉思想集中在“逆”字上,即逆人道而合天道之真,由后天返先天,也就是返本歸根。呂的“逆則成仙”與“道法自然”并不矛盾,“道法自然”不是順人欲之自然,而是順道之自然,因為人已“遠離了道的自然而充滿人欲的私心,產生了人與自然、人與自我的對立,道家是逆反于常人的不自然而重返道之自然。”凡人是“順于人而逆于道”,而內丹是“逆于人而順于道”。
呂洞賓的(de)內丹思想以(yi)(yi)性命(ming)(ming)雙修(xiu)(xiu)(xiu)(xiu)并重(zhong)為(wei)特色,修(xiu)(xiu)(xiu)(xiu)性指煉(lian)(lian)心煉(lian)(lian)性,修(xiu)(xiu)(xiu)(xiu)命(ming)(ming)指煉(lian)(lian)精(jing)煉(lian)(lian)氣煉(lian)(lian)神。在(zai)修(xiu)(xiu)(xiu)(xiu)性上,呂洞賓主(zhu)張道(dao)(dao)法(fa)自然無為(wei)。在(zai)修(xiu)(xiu)(xiu)(xiu)命(ming)(ming)上,主(zhu)張重(zhong)身(shen)、修(xiu)(xiu)(xiu)(xiu)身(shen)。修(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)是得道(dao)(dao)的(de)必(bi)(bi)由(you)之(zhi)路(lu),修(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)的(de)主(zhu)體必(bi)(bi)須是有生命(ming)(ming)的(de)人,身(shen)是性與(yu)命(ming)(ming)的(de)統一,沒有生命(ming)(ming),就無從(cong)談得道(dao)(dao)修(xiu)(xiu)(xiu)(xiu)道(dao)(dao),所(suo)以(yi)(yi)“無身(shen)不(bu)(bu)成道(dao)(dao)”。而修(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)不(bu)(bu)得執著于身(shen)體,有所(suo)執則不(bu)(bu)得超越身(shen)的(de)限制(zhi)與(yu)羈絆(ban),不(bu)(bu)得最(zui)終體道(dao)(dao)合(he)真(zhen),所(suo)以(yi)(yi)“有身(shen)不(bu)(bu)歸真(zhen)”。性命(ming)(ming)雙修(xiu)(xiu)(xiu)(xiu)貫穿于“筑基,煉(lian)(lian)精(jing)化氣,煉(lian)(lian)氣化神,煉(lian)(lian)神還虛”階段,而“煉(lian)(lian)虛合(he)道(dao)(dao)”則是身(shen)心兩(liang)徹、性命(ming)(ming)雙了的(de)階段。
第二節 “無身(shen)不成道”——修命的依據
一、“命(ming)”的涵義
道(dao)教經典中命常指有形的身體,命是(shi)精與(yu)氣的統(tong)一,是(shi)修道(dao)的必(bi)須的橋(qiao)梁。呂洞賓關于命的涵義(yi)基本上有五層(ceng)意義(yi)。
第一,命由道生(sheng),生(sheng)命是神(shen)圣的。生(sheng)(sheng)(sheng)(sheng)(sheng)命(ming)乃是(shi)包(bao)括(kuo)人(ren)(ren)類(lei)在內的(de)天地(di)萬(wan)物(wu)從最大(da)的(de)“道(dao)(dao)”那(nei)里得(de)到的(de)最大(da)的(de)德性(xing),“一(yi)切(qie)(qie)物(wu)命(ming),蠢而含靈,惜命(ming)勿傷,慈愍(min)天生(sheng)(sheng)(sheng)(sheng)(sheng)”。一(yi)切(qie)(qie)生(sheng)(sheng)(sheng)(sheng)(sheng)命(ming),都有道(dao)(dao)之(zhi)靈氣(qi),因(yin)而要愛護生(sheng)(sheng)(sheng)(sheng)(sheng)命(ming),對道(dao)(dao)之(zhi)所生(sheng)(sheng)(sheng)(sheng)(sheng)的(de)生(sheng)(sheng)(sheng)(sheng)(sheng)物(wu)懷(huai)有慈悲之(zhi)心。《鐘(zhong)呂傳道(dao)(dao)集·論煉形(xing)(xing)》云:“人(ren)(ren)之(zhi)生(sheng)(sheng)(sheng)(sheng)(sheng),自(zi)父母(mu)交會二(er)氣(qi)相合,即(ji)精血(xue)為(wei)胎胞(bao)”,“雖(sui)云精血(xue)聚結,實自(zi)虛(xu)無(wu)化(hua)靈”。雖(sui)然(ran)說身體是(shi)由父精母(mu)血(xue)以(yi)(yi)形(xing)(xing)生(sheng)(sheng)(sheng)(sheng)(sheng)形(xing)(xing),但“夫形(xing)(xing)不自(zi)生(sheng)(sheng)(sheng)(sheng)(sheng),生(sheng)(sheng)(sheng)(sheng)(sheng)形(xing)(xing)者(zhe)氣(qi),氣(qi)不自(zi)生(sheng)(sheng)(sheng)(sheng)(sheng),生(sheng)(sheng)(sheng)(sheng)(sheng)氣(qi)者(zhe)道(dao)(dao)。”呂洞賓認為(wei),生(sheng)(sheng)(sheng)(sheng)(sheng)命(ming)是(shi)神圣的(de),無(wu)論是(shi)人(ren)(ren)類(lei),還是(shi)花(hua)鳥(niao)魚蟲(chong),都是(shi)道(dao)(dao)的(de)化(hua)生(sheng)(sheng)(sheng)(sheng)(sheng),所以(yi)(yi)主張尊重(zhong)(zhong)生(sheng)(sheng)(sheng)(sheng)(sheng)命(ming),尊重(zhong)(zhong)包(bao)括(kuo)人(ren)(ren)在內的(de)一(yi)切(qie)(qie)生(sheng)(sheng)(sheng)(sheng)(sheng)命(ming)。
第二,身重于(yu)物。呂(lv)勸世(shi)(shi)人修(xiu)(xiu)道(dao)(dao),引導世(shi)(shi)人逃脫世(shi)(shi)俗價值漩渦,“嗟彼紅(hong)塵中(zhong),盡溺利(li)與名(ming),不(bu)(bu)知(zhi)性(xing)保命,妄談死(si)(si)與生(sheng),弗究生(sheng)殺(sha)機,枉將性(xing)命窮。”呂(lv)洞賓嘆(tan)修(xiu)(xiu)道(dao)(dao)者(zhe)不(bu)(bu)懂性(xing)命的(de)(de)寶貴,只談玄不(bu)(bu)修(xiu)(xiu)道(dao)(dao),即使(shi)明通生(sheng)死(si)(si)機要(yao),亦難(nan)逃生(sheng)死(si)(si)。“種種外物(wu),均非所有,而(er)我殉之。”“不(bu)(bu)求(qiu)名(ming)與利(li),猶恐身心(xin)役(yi)。”呂(lv)洞賓繼承老莊與重玄學者(zhe)思(si)想,傳統道(dao)(dao)教(jiao)反對把生(sheng)命作(zuo)為(wei)世(shi)(shi)情(qing)俗欲的(de)(de)犧牲品,主張以“清靜”、“無為(wei)”、“不(bu)(bu)爭”、“寡欲”的(de)(de)態度對待生(sheng)活中(zhong)的(de)(de)一切,貴生(sheng)而(er)輕(qing)名(ming)利(li),反對以身殉功名(ming)利(li)祿,人的(de)(de)一生(sheng)極其(qi)短(duan)暫,如白馬過隙,要(yao)謹防身心(xin)被外物(wu)役(yi)使(shi),更不(bu)(bu)要(yao)以身殉物(wu)。
第三,人身難得,修道(dao)為貴。呂繼承唐代道(dao)(dao)(dao)性(xing)(xing)論,認為(wei)人(ren)(ren)人(ren)(ren)皆(jie)(jie)有道(dao)(dao)(dao)性(xing)(xing),“天(tian)、地、人(ren)(ren)共得一(yi)(yi)道(dao)(dao)(dao)”,雖然人(ren)(ren)與(yu)萬物(wu)(wu)皆(jie)(jie)是由(you)道(dao)(dao)(dao)化(hua)(hua)生(sheng)(sheng)(sheng),但(dan)人(ren)(ren)與(yu)萬物(wu)(wu)又(you)有區別,“蓋聞天(tian)地一(yi)(yi)氣氤氳,化(hua)(hua)生(sheng)(sheng)(sheng)萬物(wu)(wu)。惟(wei)人(ren)(ren)為(wei)靈,得理之(zhi)(zhi)全,得氣之(zhi)(zhi)正,”“惟(wei)人(ren)(ren)也窮萬物(wu)(wu)之(zhi)(zhi)理,盡一(yi)(yi)己之(zhi)(zhi)性(xing)(xing),窮理、盡性(xing)(xing)以(yi)至于(yu)(yu)命(ming),全命(ming)、保生(sheng)(sheng)(sheng)以(yi)合于(yu)(yu)道(dao)(dao)(dao),當與(yu)天(tian)地齊其堅固,而同得長久”。人(ren)(ren)區別于(yu)(yu)萬物(wu)(wu),因人(ren)(ren)最具(ju)靈性(xing)(xing),可(ke)以(yi)窮理盡性(xing)(xing)以(yi)了命(ming),可(ke)以(yi)修(xiu)成道(dao)(dao)(dao),人(ren)(ren)合于(yu)(yu)道(dao)(dao)(dao)則(ze)能與(yu)天(tian)地共長久。所以(yi)與(yu)萬物(wu)(wu)相比(bi),人(ren)(ren)身(shen)(shen)難(nan)得,但(dan)是人(ren)(ren)身(shen)(shen)也易失(shi)(shi),如若不(bu)珍(zhen)惜性(xing)(xing)命(ming)修(xiu)道(dao)(dao)(dao),則(ze)“走失(shi)(shi)元陽,耗散真氣,氣弱則(ze)病、老(lao)、死(si)、絕(jue)”,結局是死(si)亡,“既(ji)生(sheng)(sheng)(sheng)既(ji)滅,既(ji)滅復(fu)生(sheng)(sheng)(sheng),轉(zhuan)轉(zhuan)不(bu)悟而世(shi)世(shi)墮落(luo),則(ze)失(shi)(shi)身(shen)(shen)于(yu)(yu)異類(lei),透靈于(yu)(yu)別殼,至真之(zhi)(zhi)根性(xing)(xing)不(bu)復(fu)于(yu)(yu)人(ren)(ren)。傍道(dao)(dao)(dao)輪(lun)回(hui),永無(wu)解(jie)(jie)脫(tuo)。”死(si)后輪(lun)回(hui)再(zai)生(sheng)(sheng)(sheng),再(zai)死(si),不(bu)悟道(dao)(dao)(dao)而墮落(luo),最終會失(shi)(shi)去(qu)人(ren)(ren)身(shen)(shen),難(nan)以(yi)解(jie)(jie)脫(tuo)。“故(gu)知此身(shen)(shen),得之(zhi)(zhi)甚難(nan),失(shi)(shi)之(zhi)(zhi)甚易,匪惟(wei)甚易,一(yi)(yi)失(shi)(shi)永失(shi)(shi),墮諸(zhu)輪(lun)回(hui),無(wu)有轉(zhuan)日。”因而人(ren)(ren)應珍(zhen)惜在有限的生(sheng)(sheng)(sheng)命(ming)修(xiu)道(dao)(dao)(dao)悟道(dao)(dao)(dao),以(yi)求解(jie)(jie)脫(tuo)。
第四,人之身(shen)最寶貴是(shi)精(jing)氣(qi)神,非是(shi)看重肉身(shen)。
呂洞(dong)賓重身(shen),不是看重佛教所(suo)批評的色身(shen),而是有(you)形之身(shen)上(shang)所(suo)具有(you)的精(jing)氣(qi)神(shen)(shen)(shen)三寶。人(ren)(ren)之所(suo)以(yi)為(wei)貴為(wei)靈(ling),因其身(shen)上(shang)“精(jing)氣(qi)神(shen)(shen)(shen)”,“人(ren)(ren)為(wei)萬物靈(ling),三才(cai)具我身(shen),我身(shen)何所(suo)寶,寶曰精(jing)氣(qi)神(shen)(shen)(shen)”,人(ren)(ren)有(you)此三寶則(ze)可以(yi)修道,“人(ren)(ren)足陰陽體(ti),胡不煉爾真(zhen)”。精(jing)氣(qi)神(shen)(shen)(shen)存(cun)則(ze)人(ren)(ren)存(cun),反之則(ze)人(ren)(ren)亡(wang)。
修(xiu)煉前提是擁有人(ren)身,內(nei)丹(dan)藥物指人(ren)身上(shang)之(zhi)精、氣(qi)、神三種生(sheng)命要(yao)素,精氣(qi)神又分先天(tian)和(he)后天(tian),精氣(qi)本為(wei)一(yi)物,精為(wei)體,氣(qi)為(wei)用(yong)。神指人(ren)的精神因素和(he)思維(wei)系統,《金丹(dan)大要(yao)》引緣督子云:“何(he)者為(wei)性(xing)命?人之一身,至精(jing)(jing)至粹,至尊(zun)至貴,莫越精(jing)(jing)氣(qi)(qi)神(shen)三(san)者。”內(nei)丹(dan)(dan)術把(ba)人的(de)身體(ti)(ti)比作(zuo)(zuo)煉(lian)丹(dan)(dan)的(de)鼎爐,把(ba)身體(ti)(ti)視作(zuo)(zuo)存(cun)(cun)在的(de)依據,人的(de)身體(ti)(ti)依賴精(jing)(jing)、氣(qi)(qi)、神(shen)維持,修煉(lian)即是(shi)修煉(lian)人之精(jing)(jing)氣(qi)(qi)神(shen)三(san)寶,若能把(ba)人與(yu)生(sheng)俱來的(de)、先天的(de)精(jing)(jing)氣(qi)(qi)神(shen)保存(cun)(cun)不(bu)(bu)失(shi)(shi),就可以(yi)長(chang)生(sheng)不(bu)(bu)死。如(ru)果不(bu)(bu)惜護其精(jing)(jing)氣(qi)(qi)神(shen),就會“失(shi)(shi)此三(san)寶,則失(shi)(shi)其生(sheng),墮(duo)諸惡劫,展(zhan)轉循環,靡(mi)所止住”,失(shi)(shi)去人身,則失(shi)(shi)去修道(dao)的(de)機會。
第五,“身中之時”難得。
身中之時(shi),即是人的奉道(dao)年(nian)(nian)齡。根據(ju)“修(xiu)(xiu)(xiu)(xiu)(xiu)丹與(yu)造化同途(tu)”的道(dao)理,參天道(dao)而(er)修(xiu)(xiu)(xiu)(xiu)(xiu)人道(dao),“奉道(dao)者(zhe)(zhe)難得(de)(de)少(shao)年(nian)(nian),少(shao)年(nian)(nian)者(zhe)(zhe)根元完固,凡(fan)事(shi)易(yi)于(yu)見(jian)功(gong),止千日而(er)可大成(cheng)。奉道(dao)者(zhe)(zhe)又難得(de)(de)中年(nian)(nian),中年(nian)(nian)修(xiu)(xiu)(xiu)(xiu)(xiu)持(chi),先(xian)補(bu)益完備,次下(xia)手進功(gong),始(shi)也(ye)返老還童,后即超凡(fan)入圣。若少(shao)年(nian)(nian)不悟(wu),中年(nian)(nian)不省,或(huo)因(yin)災難而(er)留心(xin)清凈(jing),或(huo)因(yin)疾病而(er)志(zhi)在希夷,晚年(nian)(nian)修(xiu)(xiu)(xiu)(xiu)(xiu)持(chi),先(xian)論(lun)救護(hu),次說補(bu)益。然后自(zi)小成(cheng)法(fa),積功(gong)以至(zhi)中成(cheng),中成(cheng)法(fa)積功(gong),止于(yu)返老還童,煉形住(zhu)世。然而(er)五氣不能(neng)朝(chao)元,三陽(yang)難為(wei)聚頂,脫質(zhi)升仙,無(wu)緣得(de)(de)成(cheng)。是難得(de)(de)者(zhe)(zhe)身中之時(shi)也(ye)。”少(shao)年(nian)(nian)因(yin)根基尚固,修(xiu)(xiu)(xiu)(xiu)(xiu)持(chi)比較容(rong)易(yi);中年(nian)(nian)因(yin)精(jing)已失,就要(yao)補(bu)漏(lou)、筑基;老年(nian)(nian)因(yin)精(jing)氣損漏(lou)將(jiang)盡(jin),修(xiu)(xiu)(xiu)(xiu)(xiu)道(dao)更加(jia)困難。因(yin)而(er)人的身中之時(shi)難得(de)(de),人若修(xiu)(xiu)(xiu)(xiu)(xiu)丹則(ze)須(xu)珍惜時(shi)光,趁早下(xia)功(gong)夫。
第(di)六(liu),“形(xing)神合一,故能(neng)長(chang)生(sheng)。”
呂洞賓言“形乃神之宅,所(suo)以(yi)全(quan)宅以(yi)安(an)主,修身(shen)以(yi)養神……修行之士,性命雙修,形神合一,故能長生。”
身(shen)不僅是(shi)形(xing)(xing)(xing)(xing)氣所表現的(de)(de)(de)生(sheng)(sheng)命(ming)(ming)(ming)(ming),而(er)(er)(er)且有(you)(you)精(jing)(jing)神(shen)(shen)(shen)(shen)意(yi)識(shi)所表現的(de)(de)(de)性(xing),身(shen)是(shi)生(sheng)(sheng)命(ming)(ming)(ming)(ming)與(yu)精(jing)(jing)神(shen)(shen)(shen)(shen)意(yi)識(shi)即命(ming)(ming)(ming)(ming)與(yu)性(xing)的(de)(de)(de)統(tong)一(yi)體,正因為身(shen)是(shi)命(ming)(ming)(ming)(ming)與(yu)性(xing)的(de)(de)(de)統(tong)一(yi),所以(yi)呂(lv)(lv)洞賓(bin)(bin)主張性(xing)命(ming)(ming)(ming)(ming)雙修。呂(lv)(lv)洞賓(bin)(bin)的(de)(de)(de)這種思(si)想(xiang)與(yu)傳統(tong)道教(jiao)是(shi)一(yi)致的(de)(de)(de),從呂(lv)(lv)洞賓(bin)(bin)以(yi)前的(de)(de)(de)大量道經(jing)可(ke)以(yi)看(kan)到,道教(jiao)把肉體之(zhi)身(shen)和精(jing)(jing)神(shen)(shen)(shen)(shen)之(zhi)性(xing)放在基本是(shi)同等重要的(de)(de)(de)地位(wei)上,先秦及秦漢以(yi)來的(de)(de)(de)就有(you)(you)形(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)辯證統(tong)一(yi)思(si)想(xiang),提出(chu)形(xing)(xing)(xing)(xing)神(shen)(shen)(shen)(shen)相依,神(shen)(shen)(shen)(shen)在則(ze)生(sheng)(sheng),神(shen)(shen)(shen)(shen)去(qu)則(ze)亡的(de)(de)(de)觀(guan)點。早期道典《太平經(jing)》說(shuo):“人有(you)(you)一(yi)身(shen),與(yu)精(jing)(jing)神(shen)(shen)(shen)(shen)常(chang)合并(bing)也,形(xing)(xing)(xing)(xing)者(zhe)(zhe)乃(nai)主死(si),精(jing)(jing)神(shen)(shen)(shen)(shen)者(zhe)(zhe)乃(nai)主生(sheng)(sheng),常(chang)合則(ze)吉:去(qu)則(ze)兇,無精(jing)(jing)神(shen)(shen)(shen)(shen)則(ze)死(si)。”《養性(xing)延命(ming)(ming)(ming)(ming)錄·序》曰:“生(sheng)(sheng)者(zhe)(zhe),神(shen)(shen)(shen)(shen)之(zhi)本;形(xing)(xing)(xing)(xing)者(zhe)(zhe),神(shen)(shen)(shen)(shen)之(zhi)具(ju)。”著名道士葛洪亦說(shuo):“夫有(you)(you)因無而(er)(er)(er)生(sheng)(sheng)焉,形(xing)(xing)(xing)(xing)須神(shen)(shen)(shen)(shen)而(er)(er)(er)立焉。有(you)(you)者(zhe)(zhe),無之(zhi)宮也。形(xing)(xing)(xing)(xing)者(zhe)(zhe),神(shen)(shen)(shen)(shen)之(zhi)宅也。故(gu)譬之(zhi)于堤,堤壞則(ze)水(shui)不留矣;方之(zhi)于燭,燭糜則(ze)火不居矣。形(xing)(xing)(xing)(xing)勞(lao)則(ze)神(shen)(shen)(shen)(shen)散,氣竭則(ze)命(ming)(ming)(ming)(ming)終。”同樣《鐘(zhong)呂(lv)(lv)傳道集·論煉形(xing)(xing)(xing)(xing)》云:“神(shen)(shen)(shen)(shen)者(zhe)(zhe)形(xing)(xing)(xing)(xing)之(zhi)主,形(xing)(xing)(xing)(xing)者(zhe)(zhe)神(shen)(shen)(shen)(shen)之(zhi)舍(she)。”認識(shi)到身(shen)是(shi)命(ming)(ming)(ming)(ming)與(yu)性(xing)的(de)(de)(de)合一(yi),缺一(yi)不可(ke)這一(yi)事實。
呂(lv)洞(dong)賓在重生(sheng)方面繼承了傳統(tong)道(dao)(dao)教的觀念。人由道(dao)(dao)生(sheng),身是性與命(ming)(ming)的統(tong)一(yi)。道(dao)(dao)教重視生(sheng)命(ming)(ming),珍惜生(sheng)命(ming)(ming),維護(hu)和(he)煉養生(sheng)命(ming)(ming)。但“道(dao)(dao)”對人的生(sheng)命(ming)(ming)并沒有主宰(zai)權(quan),根據“逆則成仙(xian)”的修煉原理,呂(lv)洞(dong)賓主張把握(wo)修道(dao)(dao)的“身中之時”,惜護身中精(jing)氣神(shen),趁(chen)早修道。
二(er)、修身(shen)即“命功”下手(shou)功夫
道教中有言“性要自悟,命假師傳”。此言說出命功的特點,修命一定要有師傳。性要自悟,因為道不可言傳,道是語言不能達到的境界,性功是顯學,可以廣為傳播,修性只能自己領悟。命功可傳,命功偏于術,命功是隱,是秘傳的,須有高人傳授,命功即丹法具體可言,但是有法門之分。歷代以來,丹法都很重視傳承,這樣做的原因主要有二個:一是因為丹法也就是天梯,是泄露的天機,所以只傳有德、有靈根之人,通常是師徒間秘傳,甚至是口口相傳,不落文字,這也是內丹被稱為“絕學”的原因。二是道教內丹修煉具有高危險性,對傳授對象有較高要求,決定了命功不合適普及,不適合象佛道或其他宗教一樣無條件地廣為傳播。呂言:“此個事,世間稀,不是等閑人得知,宿世若無仙骨分,容易如何得遇之。”丹道傳承又有顯傳與隱傳之分,顯傳是公開傳授的養生保健方法,隱傳是師徒秘密傳承的丹法。鐘呂丹道始終是隱傳的,至今也是。呂洞賓關于修命的思想主要有以下幾點:
第(di)一,“以(yi)(yi)道(dao)全形,以(yi)(yi)術延命。”
修(xiu)煉(lian)下手功(gong)夫(fu)是先養后天之命,以做為(wei)修(xiu)道的基礎。呂曰(yue):“人(ren)(ren)死(si)(si)為(wei)鬼(gui)(gui),道成(cheng)為(wei)仙(xian)(xian)(xian)”,《鐘(zhong)呂傳道集(ji)》從(cong)陰(yin)(yin)陽(yang)(yang)(yang)的角度(du)論述人(ren)(ren)、鬼(gui)(gui)、仙(xian)(xian)(xian)的區別,指出:“仙(xian)(xian)(xian)非一也(ye)(ye)(ye)(ye)(ye)。純陰(yin)(yin)而(er)無(wu)陽(yang)(yang)(yang)者(zhe)(zhe),鬼(gui)(gui)也(ye)(ye)(ye)(ye)(ye);純陽(yang)(yang)(yang)而(er)無(wu)陰(yin)(yin)者(zhe)(zhe),仙(xian)(xian)(xian)也(ye)(ye)(ye)(ye)(ye);陰(yin)(yin)陽(yang)(yang)(yang)相雜者(zhe)(zhe),人(ren)(ren)也(ye)(ye)(ye)(ye)(ye)。惟人(ren)(ren)可(ke)以為(wei)鬼(gui)(gui),可(ke)以為(wei)仙(xian)(xian)(xian),少年不修(xiu),恣情縱(zong)意,病(bing)死(si)(si)而(er)為(wei)鬼(gui)(gui)也(ye)(ye)(ye)(ye)(ye);知之修(xiu)煉(lian),超凡入(ru)圣,而(er)脫質為(wei)仙(xian)(xian)(xian)也(ye)(ye)(ye)(ye)(ye)。仙(xian)(xian)(xian)有五等,法(fa)有三成(cheng),修(xiu)持在(zai)人(ren)(ren),而(er)功(gong)成(cheng)隨分(fen)者(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)。”把(ba)生(sheng)命看作是陰(yin)(yin)陽(yang)(yang)(yang)和合的產物,修(xiu)道成(cheng)仙(xian)(xian)(xian)有五等層次,人(ren)(ren)因情順(shun)欲則去陽(yang)(yang)(yang)存陰(yin)(yin)而(er)為(wei)鬼(gui)(gui),人(ren)(ren)逆修(xiu)則去陰(yin)(yin)存陽(yang)(yang)(yang)而(er)為(wei)仙(xian)(xian)(xian),只(zhi)有修(xiu)煉(lian),才有可(ke)能超凡入(ru)圣,修(xiu)持全在(zai)于個人(ren)(ren)的努(nu)力。這也(ye)(ye)(ye)(ye)(ye)是道教(jiao)“我命由(you)(you)我不由(you)(you)天”的理論依據(ju)。
人(ren)從出生(sheng)(sheng)以(yi)(yi)來(lai),真氣(qi)(qi)與元(yuan)陽(yang)(yang)就處(chu)于不(bu)(bu)斷損耗(hao)(hao)的(de)過程,“自(zi)有(you)身(shen)來(lai),離性喪命……惟圣(sheng)人(ren)以(yi)(yi)道全形,以(yi)(yi)術延命,竊(qie)無涯之元(yuan)氣(qi)(qi),續有(you)限(xian)之軀形,脫凡夫凡母(mu)(mu)之氣(qi)(qi),而純乎圣(sheng)父靈母(mu)(mu)之氣(qi)(qi)。”《鐘呂傳(chuan)道集(ji)》論(lun)真仙(xian)一節陳述了(le)人(ren)從出生(sheng)(sheng)到死亡過程中,人(ren)的(de)真氣(qi)(qi)與元(yuan)陽(yang)(yang)的(de)變化,“人(ren)之生(sheng)(sheng)自(zi)父母(mu)(mu)交(jiao)合,而二氣(qi)(qi)相合即精血(xue)為胎胞,降(jiang)生(sheng)(sheng)之后,五千日氣(qi)(qi)足”,每個(ge)人(ren)都由父母(mu)(mu)而生(sheng)(sheng),經(jing)過五千日的(de)運化,人(ren)體(ti)的(de)氣(qi)(qi)達到最大,“方(fang)當十五,乃曰(yue)童男。是時陰中陽(yang)(yang)半,可比東日之光。過此以(yi)(yi)往(wang),走失(shi)元(yuan)陽(yang)(yang),耗(hao)(hao)散真氣(qi)(qi),氣(qi)(qi)弱則(ze)老死絕矣”十五歲左右,具有(you)了(le)生(sheng)(sheng)育能(neng)力,消(xiao)耗(hao)(hao)精氣(qi)(qi),導致病(bing)、老、死。如果希望免輪回生(sheng)(sheng)死之苦,只(zhi)(zhi)有(you)修持仙(xian)道。呂詩曰(yue)“窯頭坯(pi),隨雨破,只(zhi)(zhi)是未(wei)曾經(jing)水火(huo)”,人(ren)的(de)身(shen)體(ti)就如同土坯(pi)一樣,不(bu)(bu)修煉(lian)就由歲月風霜而破敗,“一失(shi)人(ren)身(shen)為異類(lei)……服藥失(shi)明神氣(qi)(qi)枯,不(bu)(bu)知(zhi)還丹本(ben)無質(zhi),翻餌金石何太愚……參禪作鬼終不(bu)(bu)識(shi),辨捷語(yu)言終不(bu)(bu)實……伏羲傳道(dao)至于(yu)今,窮理盡(jin)性至于(yu)命”人一旦(dan)失去人身則難以修道(dao),修道(dao)需要得正法,外丹(dan)服食、單(dan)純參(can)禪(chan)修性(xing)(xing)、辯論語言文字都不是保養真(zhen)氣、守護(hu)元陽的(de)正(zheng)確方法,只有性(xing)(xing)命(ming)雙修為正(zheng)路(lu),以(yi)術延命(ming)是修煉返道的(de)基礎。
《鐘呂傳道集?論煉(lian)形(xing)(xing)(xing)(xing)》云:“人(ren)之生也,形(xing)(xing)(xing)(xing)與神(shen)(shen)為表(biao)里,神(shen)(shen)者(zhe)形(xing)(xing)(xing)(xing)之主(zhu),形(xing)(xing)(xing)(xing)者(zhe)之舍……形(xing)(xing)(xing)(xing)象(xiang)陰也,陰則有體(ti),以(yi)(yi)有為無,使(shi)形(xing)(xing)(xing)(xing)化氣(qi)(qi)(qi),而(er)(er)超(chao)凡軀,以(yi)(yi)入(ru)圣品,乃煉(lian)之上法也。因形(xing)(xing)(xing)(xing)留(liu)(liu)氣(qi)(qi)(qi),以(yi)(yi)氣(qi)(qi)(qi)養(yang)形(xing)(xing)(xing)(xing),小(xiao)則安樂延(yan)年,大則留(liu)(liu)形(xing)(xing)(xing)(xing)住世(shi)。”形(xing)(xing)(xing)(xing)是神(shen)(shen)的家,而(er)(er)神(shen)(shen)是形(xing)(xing)(xing)(xing)的主(zhu)人(ren),得(de)上煉(lian)之法可(ke)(ke)以(yi)(yi)超(chao)凡入(ru)圣,不得(de)上品,小(xiao)可(ke)(ke)以(yi)(yi)延(yan)年,大可(ke)(ke)以(yi)(yi)住世(shi)。如(ru)果“根源牢固,元氣(qi)(qi)(qi)不損,呼吸(xi)之間,可(ke)(ke)以(yi)(yi)奪天地之正氣(qi)(qi)(qi),以(yi)(yi)氣(qi)(qi)(qi)煉(lian)氣(qi)(qi)(qi),散滿四大”。但是,如(ru)果根源不固,精竭氣(qi)(qi)(qi)弱,人(ren)的元氣(qi)(qi)(qi)反被天地所(suo)奪,一(yi)損再損,氣(qi)(qi)(qi)盡而(er)(er)死,隨入(ru)輪回。
人的(de)(de)生命是一(yi)(yi)個(ge)生長、發育和衰老不斷(duan)改變的(de)(de)過(guo)程,這是一(yi)(yi)個(ge)自(zi)然的(de)(de)“順(shun)行(xing)”過(guo)程,人體(ti)的(de)(de)臟腑功(gong)(gong)能正常(chang)運轉其實(shi)都是在(zai)消耗(hao)元(yuan)陽真氣,在(zai)此過(guo)程中(zhong)人的(de)(de)先天(tian)(tian)元(yuan)氣逐漸耗(hao)散直至(zhi)消亡。“以(yi)道全形,以(yi)術(shu)延命”的(de)(de)目的(de)(de)是“逆轉上(shang)述順(shun)行(xing)過(guo)程,從(cong)玄關一(yi)(yi)竅中(zhong)尋覓被分離的(de)(de)體(ti)內先天(tian)(tian)真氣;通過(guo)有為(wei)無(wu)為(wei)的(de)(de)修(xiu)(xiu)煉進程聚合體(ti)內之(zhi)先天(tian)(tian)氣而(er)成金丹,以(yi)金丹銷鑠所謂(wei)身(shen)體(ti)之(zhi)陰魔而(er)成純陽之(zhi)體(ti),達到從(cong)根本上(shang)改善體(ti)質。”呂曰:“人命急如線,上(shang)下往來速如箭。認得是元(yuan)神,子(zi)后午前須至(zhi)煉。隨意出,隨意入(ru),天(tian)(tian)地三才人得一(yi)(yi)。既(ji)得一(yi)(yi),勿遺失(shi),失(shi)了永求無(wu)一(yi)(yi)物。”修(xiu)(xiu)身(shen)要(yao)有緊迫感,人身(shen)易失(shi)。道教認可(ke)佛教的(de)(de)輪回轉世,修(xiu)(xiu)煉的(de)(de)首要(yao)目的(de)(de)是脫(tuo)離輪回,其功(gong)(gong)效(xiao)“既(ji)不能至(zhi)脫(tuo)胎神化,入(ru)圣超凡,而(er)筑基煉己,確有實(shi)功(gong)(gong),亦可(ke)住(zhu)世長年,與凡流(liu)迥異。其根元(yuan)自(zi)當劫(jie)劫(jie)常(chang)在(zai)修(xiu)(xiu)煉之(zhi)門,而(er)善因(yin)道緣亦不虛負(fu),此所謂(wei)趁早種(zhong)下種(zhong)子(zi)”,修(xiu)(xiu)煉的(de)(de)益(yi)處即使不能成仙,也可(ke)強身(shen)健體(ti),延年益(yi)壽(shou),重要(yao)的(de)(de)是可(ke)以(yi)種(zhong)下修(xiu)(xiu)道的(de)(de)善因(yin),來世可(ke)以(yi)再繼續修(xiu)(xiu)行(xing)。
第二,“采先天(tian),煉后天(tian)。”
修身的原(yuan)理是(shi)“采(cai)先天,煉(lian)后天”,從后天身體(ti)修煉(lian)入手(shou),首先要保(bao)有身體(ti),而且要將其煉(lian)養(yang)為強(qiang)健的身體(ti),修煉(lian)性命,即(ji)修煉(lian)人之“精(jing)氣神(shen)”,“精(jing)氣神(shen)”是(shi)人之三寶,“欲聞大道(dao),須重(zhong)三寶(bao)。無是三寶(bao),莫獲長年”。
修煉的(de)起步就是(shi)被(bei)稱為(wei)(wei)(wei)(wei)“筑基”的(de)功夫,主要修補(bu)身(shen)(shen)(shen)體(ti)后(hou)天虧損,補(bu)充身(shen)(shen)(shen)之(zhi)三寶精(jing)(jing)(jing)氣(qi)(qi)神(shen)(shen)的(de)功法,為(wei)(wei)(wei)(wei)煉丹(dan)作準備(bei)。《呂洞賓全集(ji)》前八(ba)品仙經之(zhi)六保精(jing)(jing)(jing)固命品講述(shu)了精(jing)(jing)(jing)氣(qi)(qi)神(shen)(shen)的(de)轉(zhuan)化(hua)(hua)(hua)過程,“欲(yu)(yu)化(hua)(hua)(hua)其(qi)精(jing)(jing)(jing),先守其(qi)性(xing)(xing),欲(yu)(yu)調乎氣(qi)(qi),先虛(xu)其(qi)心(xin)。動以(yi)養(yang)氣(qi)(qi),靜以(yi)煉虛(xu)”,虛(xu)心(xin)以(yi)靜,心(xin)不(bu)(bu)(bu)隨物(wu)(wu)轉(zhuan),虛(xu)以(yi)養(yang)氣(qi)(qi)。“應而(er)(er)無為(wei)(wei)(wei)(wei),覺而(er)(er)勿(wu)隨,故虛(xu)極(ji)靜篤(du),氣(qi)(qi)轉(zhuan)神(shen)(shen)回(hui)”,性(xing)(xing)靜則(ze)不(bu)(bu)(bu)為(wei)(wei)(wei)(wei)外(wai)物(wu)(wu)所(suo)(suo)擾(rao),性(xing)(xing)靜則(ze)氣(qi)(qi)轉(zhuan)神(shen)(shen)回(hui),“抱元(yuan)養(yang)樸,忘物(wu)(wu)含虛(xu),窈冥之(zhi)中,真精(jing)(jing)(jing)自歸(gui)”,真精(jing)(jing)(jing)即元(yuan)精(jing)(jing)(jing),不(bu)(bu)(bu)同于后(hou)天的(de)淫精(jing)(jing)(jing),真精(jing)(jing)(jing)以(yi)性(xing)(xing)定后(hou)自歸(gui),歸(gui)后(hou)慎防為(wei)(wei)(wei)(wei)情(qing)為(wei)(wei)(wei)(wei)欲(yu)(yu)所(suo)(suo)失(shi),“精(jing)(jing)(jing)不(bu)(bu)(bu)循欲(yu)(yu),筑我靈(ling)基。以(yi)元(yuan)精(jing)(jing)(jing)而(er)(er)化(hua)(hua)(hua)為(wei)(wei)(wei)(wei)元(yuan)炁,由元(yuan)氣(qi)(qi)而(er)(er)累殼軀”,精(jing)(jing)(jing)不(bu)(bu)(bu)為(wei)(wei)(wei)(wei)欲(yu)(yu)所(suo)(suo)失(shi),而(er)(er)元(yuan)精(jing)(jing)(jing)轉(zhuan)為(wei)(wei)(wei)(wei)元(yuan)炁。“腎雖(sui)寓精(jing)(jing)(jing)之(zhi)穴,神(shen)(shen)實運精(jing)(jing)(jing)之(zhi)機(ji)。”在(zai)精(jing)(jing)(jing)氣(qi)(qi)的(de)轉(zhuan)化(hua)(hua)(hua)過程中,神(shen)(shen)是(shi)主人,“夫學玄者,必(bi)先保身(shen)(shen)(shen),行走坐臥,氣(qi)(qi)常(chang)馭神(shen)(shen)。神(shen)(shen)出便收(shou),以(yi)固元(yuan)根”,所(suo)(suo)以(yi)“保精(jing)(jing)(jing)必(bi)先養(yang)神(shen)(shen)。神(shen)(shen)固久(jiu)久(jiu),精(jing)(jing)(jing)亦堅(jian)靈(ling)”。此篇(pian)講了如(ru)何保精(jing)(jing)(jing)固命,神(shen)(shen)在(zai)其(qi)中起核心(xin)作用,心(xin)虛(xu),神(shen)(shen)靜,不(bu)(bu)(bu)為(wei)(wei)(wei)(wei)物(wu)(wu)干擾(rao),虛(xu)極(ji)靜篤(du)氣(qi)(qi)回(hui),真精(jing)(jing)(jing)歸(gui),神(shen)(shen)要清虛(xu),謹防精(jing)(jing)(jing)順欲(yu)(yu)因(yin)情(qing)失(shi),可(ke)以(yi)固精(jing)(jing)(jing)筑基,煉神(shen)(shen)可(ke)以(yi)固精(jing)(jing)(jing),保精(jing)(jing)(jing)必(bi)須要先養(yang)神(shen)(shen),神(shen)(shen)靜定則(ze)精(jing)(jing)(jing)也(ye)堅(jian)靈(ling),精(jing)(jing)(jing)氣(qi)(qi)神(shen)(shen)是(shi)一體(ti)不(bu)(bu)(bu)可(ke)分的(de)。
修(xiu)煉性(xing)命的目的是保養精氣神,守(shou)神(shen)以(yi)固精(jing),則(ze)精(jing)化氣(qi),氣(qi)化神(shen),神(shen)還虛轉化,“明(ming)雌雄(xiong),兩(liang)劍全,筑基煉(lian)己采后(hou)(hou)(hou)天(tian)。雖然(ran)后(hou)(hou)(hou)天(tian)名滓質,先(xian)伏后(hou)(hou)(hou)天(tian)后(hou)(hou)(hou)先(xian)天(tian)。”后(hou)(hou)(hou)天(tian)之肉(rou)(rou)身雖然(ran)說是無用之物,但首先(xian)要把后(hou)(hou)(hou)天(tian)的肉(rou)(rou)身安置好,煉(lian)后(hou)(hou)(hou)天(tian)以返先(xian)天(tian)為目標(biao)。
三、修命不修性之批評(ping)
修(xiu)(xiu)命不(bu)(bu)修(xiu)(xiu)性(xing)指(zhi)修(xiu)(xiu)煉者不(bu)(bu)悟道而一味(wei)在(zai)修(xiu)(xiu)命之術(shu)上用(yong)功的人做法。呂洞(dong)賓曰:“只修(xiu)(xiu)命不(bu)(bu)修(xiu)(xiu)性(xing),此是(shi)修(xiu)(xiu)行(xing)第一病。”修(xiu)(xiu)命一定要兼修(xiu)(xiu)性(xing),如果只修(xiu)(xiu)命不(bu)(bu)悟道則不(bu)(bu)得(de)修(xiu)(xiu)煉正途(tu)。
世人(ren)(ren)(ren)誤(wu)入旁(pang)門(men)(men)的(de)原(yuan)因是(shi)不(bu)悟(wu)(wu)道(dao)(dao)(dao)(dao)(dao)而(er)(er)(er)(er)輕性命(ming)。道(dao)(dao)(dao)(dao)(dao)無(wu)形無(wu)名(ming),不(bu)可以(yi)(yi)(yi)言(yan)說,不(bu)可以(yi)(yi)(yi)常規思(si)維認(ren)知(zhi),世人(ren)(ren)(ren)難悟(wu)(wu)。《鐘呂傳道(dao)(dao)(dao)(dao)(dao)集(ji)?論大道(dao)(dao)(dao)(dao)(dao)》曰:“非不(bu)欲開陳大道(dao)(dao)(dao)(dao)(dao),蓋世人(ren)(ren)(ren)孽(nie)重(zhong)福(fu)薄,不(bu)信(xin)天機(ji)(ji),重(zhong)財輕命(ming),愿(yuan)為(wei)下(xia)鬼”,并非沒(mei)有(you)(you)圣人(ren)(ren)(ren)開陳大道(dao)(dao)(dao)(dao)(dao),而(er)(er)(er)(er)是(shi)世人(ren)(ren)(ren)罪(zui)重(zhong)慧淺,不(bu)信(xin)道(dao)(dao)(dao)(dao)(dao)而(er)(er)(er)(er)重(zhong)財物輕性命(ming),“蓋舉世奉道(dao)(dao)(dao)(dao)(dao)之(zhi)(zhi)士,止(zhi)有(you)(you)好道(dao)(dao)(dao)(dao)(dao)之(zhi)(zhi)名(ming)。使聞大道(dao)(dao)(dao)(dao)(dao),而(er)(er)(er)(er)無(wu)信(xin)心(xin)。雖有(you)(you)信(xin)心(xin),而(er)(er)(er)(er)無(wu)苦(ku)志。朝(chao)為(wei)而(er)(er)(er)(er)夕(xi)改,坐作而(er)(er)(er)(er)立(li)忘。始乎憂(you)勤,終則懈怠(dai)”,而(er)(er)(er)(er)“旁(pang)門(men)(men)小法(fa),易為(wei)見(jian)功,而(er)(er)(er)(er)俗流多得。互相傳授,至死不(bu)悟(wu)(wu),遂成(cheng)風(feng)俗,而(er)(er)(er)(er)敗(bai)壞大道(dao)(dao)(dao)(dao)(dao)”。縱有(you)(you)眾多奉道(dao)(dao)(dao)(dao)(dao)之(zhi)(zhi)人(ren)(ren)(ren),只(zhi)有(you)(you)好道(dao)(dao)(dao)(dao)(dao)之(zhi)(zhi)名(ming),沒(mei)有(you)(you)好道(dao)(dao)(dao)(dao)(dao)之(zhi)(zhi)實(shi)(shi),不(bu)去苦(ku)心(xin)實(shi)(shi)踐,而(er)(er)(er)(er)傍門(men)(men)小法(fa),容易見(jian)功效,被(bei)世俗功利者(zhe)(zhe)信(xin)受,遠(yuan)離道(dao)(dao)(dao)(dao)(dao)而(er)(er)(er)(er)親(qin)近術,至死不(bu)悟(wu)(wu),不(bu)僅自己被(bei)害,而(er)(er)(er)(er)且敗(bai)壞了大道(dao)(dao)(dao)(dao)(dao)。“道(dao)(dao)(dao)(dao)(dao)不(bu)遠(yuan)人(ren)(ren)(ren)人(ren)(ren)(ren)自遠(yuan)于(yu)道(dao)(dao)(dao)(dao)(dao)耳。所(suo)以(yi)(yi)(yi)遠(yuan)于(yu)道(dao)(dao)(dao)(dao)(dao)者(zhe)(zhe),養命(ming)不(bu)知(zhi)法(fa)。所(suo)以(yi)(yi)(yi)不(bu)知(zhi)法(fa)者(zhe)(zhe),下(xia)功不(bu)識時(shi),所(suo)以(yi)(yi)(yi)不(bu)識時(shi)者(zhe)(zhe),不(bu)達天地之(zhi)(zhi)機(ji)(ji)。”遠(yuan)離了道(dao)(dao)(dao)(dao)(dao)的(de)人(ren)(ren)(ren),養命(ming)不(bu)知(zhi)方法(fa),練功不(bu)知(zhi)時(shi)機(ji)(ji),就不(bu)會領悟(wu)(wu)道(dao)(dao)(dao)(dao)(dao)的(de)真(zhen)諦。
呂洞賓(bin)主張內丹(dan)之道,而斥外丹(dan)服食、導(dao)引、房中之(zhi)(zhi)術為(wei)(wei)(wei)傍(bang)門小(xiao)法(fa)(fa),“有(you)(you)(you)(you)(you)(you)(you)(you)(you)齋戒(jie)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)休糧者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)采(cai)氣者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)潄咽者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)離妻者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)斷(duan)味者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)禪定者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)不語者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)存想者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)采(cai)陰者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)服氣者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)持凈者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)息心者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)絶(jue)慮者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)開頂者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)縮龜者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)絶(jue)跡(ji)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)看讀者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)燒煉者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)定息者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)導(dao)引者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)吐(tu)納者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)采(cai)補者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)布(bu)施者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)供養(yang)(yang)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)救濟者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)入山者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)識(shi)性者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)不動者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)(you)(you)(you)(you)受持者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),旁(pang)門小(xiao)法(fa)(fa),不可(ke)備陳。至(zhi)如(ru)采(cai)日月(yue)之(zhi)(zhi)華,奪(duo)天地之(zhi)(zhi)氣,心思意(yi)想,望結(jie)丹砂,屈體(ti)勞(lao)形(xing),欲求超脫,多入少出,攻病可(ke)也(ye),認為(wei)(wei)(wei)真胎息,絶(jue)念忘言(yan),養(yang)(yang)性可(ke)也(ye)。指作太一含真氣,金槍不倒,黃河逆流,養(yang)(yang)命(ming)之(zhi)(zhi)下法(fa)(fa),形(xing)如(ru)槁(gao)木,心若(ruo)死灰(hui),集神(shen)之(zhi)(zhi)小(xiao)術,奈何古今奉道之(zhi)(zhi)士,苦(ku)苦(ku)留心,往(wang)往(wang)掛意(yi),以(yi)(yi)咽津為(wei)(wei)(wei)藥(yao)如(ru)何得(de)造化,聚氣為(wei)(wei)(wei)丹,如(ru)何得(de)停留,指肝(gan)為(wei)(wei)(wei)龍,肺為(wei)(wei)(wei)虎,如(ru)何得(de)交合,認坎(kan)為(wei)(wei)(wei)鉛,離為(wei)(wei)(wei)汞,如(ru)何得(de)抽添,四(si)時(shi)澆灌,望長黃芽(ya),一意(yi)不散(san),欲求大(da)藥(yao),差年錯月(yue),廢日亂時(shi)。”凡此類種(zhong)種(zhong),皆被斥為(wei)(wei)(wei)“三千(qian)六百傍(bang)門法(fa)(fa)”,棄(qi)而不用,因為(wei)(wei)(wei)“傍(bang)門導(dao)引之(zhi)(zhi)法(fa)(fa),可(ke)以(yi)(yi)一己之(zhi)(zhi)功,久必誤矣(yi),非(fei)圣人流傳之(zhi)(zhi)法(fa)(fa)。”
內丹與旁(pang)門法(fa)(fa)(fa)術的區(qu)別主要在于旁(pang)門小(xiao)法(fa)(fa)(fa)不(bu)(bu)悟道(dao)(dao)(dao),而(er)且法(fa)(fa)(fa)不(bu)(bu)合(he)道(dao)(dao)(dao)。“法(fa)(fa)(fa)不(bu)(bu)合(he)道(dao)(dao)(dao),多聞強識,小(xiao)法(fa)(fa)(fa)旁(pang)門,不(bu)(bu)免于疾病死亡(wang),猶稱尸解,迷(mi)惑世人,互相推(tui)舉,致使不(bu)(bu)聞大道(dao)(dao)(dao),雖有信心苦志之(zhi)人,行持已久,終(zhong)不(bu)(bu)見功,節序入于泉下。”由于法(fa)(fa)(fa)不(bu)(bu)合(he)道(dao)(dao)(dao),修(xiu)命不(bu)(bu)能助于修(xiu)性,修(xiu)煉之(zhi)人被小(xiao)法(fa)(fa)(fa)旁(pang)門所誤(wu),求(qiu)仙反成鬼。如(ru)果所修(xiu)之(zhi)法(fa)(fa)(fa)合(he)道(dao)(dao)(dao),則最高可以達到人仙,人仙是小(xiao)乘法(fa)(fa)(fa)門,不(bu)(bu)悟道(dao)(dao)(dao),但得(de)道(dao)(dao)(dao)中一法(fa)(fa)(fa),法(fa)(fa)(fa)中一術,能強身而(er)多安少病。
呂(lv)洞賓的性命思想,因(yin)強調性命并(bing)重,而與(yu)以(yi)養(yang)生為目的的內(nei)養(yang)方術區別開來。
第三(san)節 “有身不歸真”——修性的依據
一(yi)、“性(xing)”的涵(han)義
“性(xing)(xing)(xing)”指心、神,泛指精(jing)神意識(shi),性(xing)(xing)(xing)分(fen)為先(xian)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)性(xing)(xing)(xing)與后(hou)(hou)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)性(xing)(xing)(xing),“蓋此性(xing)(xing)(xing)者,原于無(wu)始,竊之(zhi)(zhi)(zhi)太(tai)極,判(pan)乎(hu)后(hou)(hou)天(tian)(tian)(tian)。后(hou)(hou)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)性(xing)(xing)(xing),有(you)理有(you)氣(qi)。理分(fen)真(zhen)妄,妄失本真(zhen)。氣(qi)分(fen)清濁,濁昏固有(you)。既(ji)昏既(ji)失,不可名性(xing)(xing)(xing)。而曰后(hou)(hou)天(tian)(tian)(tian)”。先(xian)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)性(xing)(xing)(xing),原于無(wu)始,即是(shi)人(ren)先(xian)天(tian)(tian)(tian)的靈(ling)(ling)性(xing)(xing)(xing),自人(ren)一出生,受后(hou)(hou)天(tian)(tian)(tian)環境(jing)影響而成為后(hou)(hou)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)性(xing)(xing)(xing)。“虛者性(xing)(xing)(xing)也,性(xing)(xing)(xing)乃無(wu)極之(zhi)(zhi)(zhi)真(zhen),太(tai)虛之(zhi)(zhi)(zhi)靈(ling)(ling)”。先(xian)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)性(xing)(xing)(xing)是(shi)人(ren)之(zhi)(zhi)(zhi)靈(ling)(ling)性(xing)(xing)(xing)。
呂洞賓使用很多概念說(shuo)明其心(xin)(xin)(xin)(xin)性論(lun),首先(xian),他(ta)把人的(de)(de)精(jing)神(shen)(shen)(shen)意識(shi)(shi)分為三個層(ceng)次:天(tian)(tian)心(xin)(xin)(xin)(xin)、識(shi)(shi)神(shen)(shen)(shen)、元神(shen)(shen)(shen)。天(tian)(tian)心(xin)(xin)(xin)(xin)即(ji)靈(ling)性、先(xian)天(tian)(tian)之(zhi)(zhi)性,是(shi)(shi)(shi)天(tian)(tian)地所賜,“天(tian)(tian)心(xin)(xin)(xin)(xin)者,三才同稟之(zhi)(zhi)心(xin)(xin)(xin)(xin),丹書所謂‘玄(xuan)竅’是(shi)(shi)(shi)也。人人俱有。賢哲啟之(zhi)(zhi),愚(yu)迷閉之(zhi)(zhi)”。天(tian)(tian)心(xin)(xin)(xin)(xin)是(shi)(shi)(shi)每個人與生(sheng)(sheng)俱來的(de)(de),賢明之(zhi)(zhi)人開啟它,而愚(yu)迷之(zhi)(zhi)人關(guan)閉它。天(tian)(tian)心(xin)(xin)(xin)(xin)一竅就是(shi)(shi)(shi)“玄(xuan)竅”,當人從后天(tian)(tian)返回先(xian)天(tian)(tian)、天(tian)(tian)人合一之(zhi)(zhi)時,天(tian)(tian)心(xin)(xin)(xin)(xin)自然(ran)呈現(xian)。玄(xuan)竅不是(shi)(shi)(shi)指生(sheng)(sheng)理意義的(de)(de)部(bu)位,指超越了有形的(de)(de)具(ju)體(ti)生(sheng)(sheng)理位置(zhi),天(tian)(tian)心(xin)(xin)(xin)(xin)是(shi)(shi)(shi)心(xin)(xin)(xin)(xin)性的(de)(de)最高層(ceng)次。元神(shen)(shen)(shen)是(shi)(shi)(shi)父(fu)母所給,元神(shen)(shen)(shen)是(shi)(shi)(shi)先(xian)天(tian)(tian)之(zhi)(zhi)神(shen)(shen)(shen),人之(zhi)(zhi)真(zhen)性。識(shi)(shi)神(shen)(shen)(shen)是(shi)(shi)(shi)后天(tian)(tian)所生(sheng)(sheng),大腦(nao)的(de)(de)后天(tian)(tian)意識(shi)(shi),識(shi)(shi)神(shen)(shen)(shen)表現(xian)為由(you)身(shen)產(chan)生(sheng)(sheng)的(de)(de)七(qi)情六欲(yu)。元神(shen)(shen)(shen)合道(dao)而靜,識(shi)(shi)神(shen)(shen)(shen)隨意而動。三者的(de)(de)關(guan)系是(shi)(shi)(shi):元神(shen)(shen)(shen)包著靈(ling)性,識(shi)(shi)神(shen)(shen)(shen)包著元神(shen)(shen)(shen)。
《鐘呂傳道集·論煉形(xing)(xing)》云:“神者(zhe)形(xing)(xing)之主,形(xing)(xing)者(zhe)神之舍。”心是(shi)(shi)形(xing)(xing)的主人(ren),形(xing)(xing)是(shi)(shi)神的家,神與形(xing)(xing)是(shi)(shi)一(yi)體,密不可分(fen)。人(ren)的先天元(yuan)神是(shi)(shi)虛靈空明的,但人(ren)離開(kai)母腹出生后,便逐漸被(bei)后天識神所(suo)污染,人(ren)體的疾患(huan)亦多是(shi)(shi)由心不寧所(suo)至,神氣(qi)耗盡則生命結束。只有通過(guo)內丹修煉,還(huan)歸(gui)元(yuan)神空明,并以(yi)此神為火來煉丹,神(shen)(shen)入氣(qi)中,煉盡后天(tian)(tian)陰(yin)質,變為純陽之軀。“精氣(qi)隨天(tian)(tian)地而敗壞,然有元神(shen)(shen)在,即(ji)(ji)無極也,生(sheng)天(tian)(tian)生(sheng)地,皆由此也”。人身的(de)形(xing)的(de)部分,即(ji)(ji)精與(yu)氣(qi)會隨形(xing)而亡,但只(zhi)要能守(shou)元神(shen)(shen),就可以超出(chu)陰(yin)陽,不(bu)在三界,得(de)道成仙(xian)。
修性即“性功”超越功夫
呂洞(dong)賓(bin)曰“神活(huo)者,由其心(xin)(xin)(xin)之先死(si)也。人能死(si)心(xin)(xin)(xin),元神即活(huo),死(si)心(xin)(xin)(xin)非枯槁之謂,乃專(zhuan)(zhuan)一不分(fen)之謂也。”這里的“心(xin)(xin)(xin)”指(zhi)后天識神,后天識神死(si),先天元神則(ze)(ze)活(huo),識神死(si)不是(shi)讓人如枯木(mu)死(si)灰,而是(shi)心(xin)(xin)(xin)意專(zhuan)(zhuan)一不分(fen),返(fan)歸于(yu)樸(pu)。修(xiu)(xiu)道必須(xu)(xu)修(xiu)(xiu)心(xin)(xin)(xin),修(xiu)(xiu)心(xin)(xin)(xin)即修(xiu)(xiu)性(xing)。呂洞(dong)賓(bin)認為“道本無(wu)隱,而心(xin)(xin)(xin)傳(chuan)極秘,非秘也,非心(xin)(xin)(xin)授心(xin)(xin)(xin)受,不能授受也。”修(xiu)(xiu)性(xing)是(shi)顯傳(chuan),沒有秘密,而道只能心(xin)(xin)(xin)悟,修(xiu)(xiu)性(xing)貴(gui)在心(xin)(xin)(xin)傳(chuan)心(xin)(xin)(xin)受,心(xin)(xin)(xin)領神會。修(xiu)(xiu)性(xing)先治心(xin)(xin)(xin),“然所修(xiu)(xiu)煉,固必除(chu)情,尤須(xu)(xu)治心(xin)(xin)(xin)”,“除(chu)七情以(yi)治此心(xin)(xin)(xin),純一心(xin)(xin)(xin)以(yi)養大丹(dan)”。修(xiu)(xiu)心(xin)(xin)(xin)必須(xu)(xu)打破富(fu)貴(gui)關(guan)、名(ming)利關(guan)、情色關(guan)、生(sheng)死(si)關(guan),如此治心(xin)(xin)(xin)到“了無(wu)一物”“物過(guo)(guo)無(wu)形”,“無(wu)物可(ke)(ke)憾(han),無(wu)可(ke)(ke)憾(han)者,是(shi)名(ming)坐忘”,當萬物不入(ru)心(xin)(xin)(xin),無(wu)心(xin)(xin)(xin)于(yu)萬物時,心(xin)(xin)(xin)則(ze)(ze)不受外物擾動(dong),如此“復見清靜虛曠本體(ti)”,自此則(ze)(ze)心(xin)(xin)(xin)體(ti)靈明,可(ke)(ke)以(yi)上同于(yu)天地(di)。修(xiu)(xiu)性(xing)作用于(yu)整個修(xiu)(xiu)行過(guo)(guo)程,即使命(ming)功(gong),亦必須(xu)(xu)有心(xin)(xin)(xin)的指(zhi)導,因此修(xiu)(xiu)道必須(xu)(xu)修(xiu)(xiu)性(xing)。
呂洞賓(bin)引入魂與(yu)魄(po)(po)的(de)(de)概念,“一(yi)靈真(zhen)性,既落乾宮,便分(fen)魂魄(po)(po)。魂在(zai)天心(xin),陽也(ye),輕清之(zhi)(zhi)氣也(ye),此自太虛得來(lai),與(yu)元始同形。魄(po)(po),陰(yin)(yin)也(ye),沉濁(zhuo)之(zhi)(zhi)氣也(ye),附(fu)(fu)于有形之(zhi)(zhi)凡心(xin)”,魂是(shi)輕清之(zhi)(zhi)氣,在(zai)天心(xin)屬陽;魄(po)(po)是(shi)沉濁(zhuo)之(zhi)(zhi)氣,在(zai)有形之(zhi)(zhi)凡心(xin)屬陰(yin)(yin)。“凡人(ren)以(yi)意生身(shen)(shen),身(shen)(shen)不止七(qi)尺者為(wei)身(shen)(shen)也(ye),蓋(gai)身(shen)(shen)中有魄(po)(po)焉,魄(po)(po)附(fu)(fu)識(shi)而用,識(shi)依魄(po)(po)而生。魄(po)(po),陰(yin)(yin)也(ye),識(shi)之(zhi)(zhi)體”。人(ren)身(shen)(shen)之(zhi)(zhi)中有魄(po)(po),魄(po)(po)是(shi)識(shi)神的(de)(de)本體,識(shi)神是(shi)魄(po)(po)的(de)(de)運(yun)用,如(ru)果識(shi)神沒(mei)有斷(duan)絕,魄(po)(po)就一(yi)直存(cun)在(zai),生死只(zhi)是(shi)換身(shen)(shen)形。“魂者,神之(zhi)(zhi)所(suo)藏也(ye)”,“拘于形也(ye),即(ji)拘于魄(po)(po)也(ye)”,人(ren)身(shen)(shen)之(zhi)(zhi)中有魂,魂屬陽,魂隱(yin)藏著元神,元神受(shou)形的(de)(de)拘限(xian),也(ye)是(shi)受(shou)魄(po)(po)的(de)(de)拘束。
呂(lv)(lv)洞賓認為(wei)修性即斷識(shi)神(shen)(shen),保元神(shen)(shen),消魄保魂(hun)(hun)(hun)。呂(lv)(lv)言(yan)“古人(ren)出(chu)世(shi)法,煉(lian)(lian)(lian)(lian)盡(jin)陰(yin)(yin)(yin)滓(zi),以(yi)返(fan)純(chun)乾(qian)(qian),不過消魄全魂(hun)(hun)(hun)耳(er)。”鬼是(shi)(shi)純(chun)陰(yin)(yin)(yin)而(er)無陽(yang),仙(xian)是(shi)(shi)純(chun)陽(yang)而(er)無陰(yin)(yin)(yin),人(ren)是(shi)(shi)陰(yin)(yin)(yin)陽(yang)混雜,呂(lv)(lv)主(zhu)張(zhang)煉(lian)(lian)(lian)(lian)盡(jin)陰(yin)(yin)(yin)質而(er)獲純(chun)陽(yang)之(zhi)(zhi)體。修煉(lian)(lian)(lian)(lian)就(jiu)(jiu)是(shi)(shi)回(hui)光(guang)(guang),“回(hui)光(guang)(guang)者,消陰(yin)(yin)(yin)制魄之(zhi)(zhi)訣也(ye)……,光(guang)(guang),即乾(qian)(qian)也(ye);回(hui)光(guang)(guang),即返(fan)之(zhi)(zhi)也(ye)”,回(hui)光(guang)(guang)就(jiu)(jiu)是(shi)(shi)煉(lian)(lian)(lian)(lian)盡(jin)陰(yin)(yin)(yin)性而(er)返(fan)回(hui)純(chun)陽(yang)法訣,“一(yi)陰(yin)(yin)(yin)主(zhu)于(yu)逐(zhu)色隨聲,一(yi)陽(yang)主(zhu)于(yu)返(fan)聞收見。坎離即陰(yin)(yin)(yin)陽(yang),陰(yin)(yin)(yin)陽(yang)即性命,性命即身心(xin),身心(xin)即神(shen)(shen)氣”,陰(yin)(yin)(yin)主(zhu)于(yu)外逐(zhu)聲色,陽(yang)主(zhu)于(yu)內(nei)返(fan)真(zhen)元,坎離就(jiu)(jiu)是(shi)(shi)陰(yin)(yin)(yin)陽(yang),性命,身心(xin),神(shen)(shen)氣,因此(ci)修煉(lian)(lian)(lian)(lian)之(zhi)(zhi)人(ren)不要讓自己的(de)精神(shen)(shen)隨外部事(shi)物(wu)變化而(er)流失。“魂(hun)(hun)(hun)好生(sheng),魄望死(si),一(yi)切好色、動(dong)氣,皆(jie)魄之(zhi)(zhi)所(suo)為(wei),即識(shi)神(shen)(shen)也(ye)……,學人(ren)煉(lian)(lian)(lian)(lian)盡(jin)陰(yin)(yin)(yin)魄,即為(wei)純(chun)陽(yang)。”魂(hun)(hun)(hun)使(shi)人(ren)生(sheng),魄使(shi)人(ren)死(si),煉(lian)(lian)(lian)(lian)魂(hun)(hun)(hun)就(jiu)(jiu)是(shi)(shi)煉(lian)(lian)(lian)(lian)陽(yang)神(shen)(shen),制魄就(jiu)(jiu)是(shi)(shi)斷識(shi)神(shen)(shen),消魄保魂(hun)(hun)(hun)則是(shi)(shi)斷識(shi)神(shen)(shen),保元神(shen)(shen)。人(ren)的(de)精與氣,隨著時間流逝而(er)敗壞,但能守護元神(shen)(shen),煉(lian)(lian)(lian)(lian)盡(jin)陰(yin)(yin)(yin)魄,成就(jiu)(jiu)純(chun)陽(yang)之(zhi)(zhi)體,則就(jiu)(jiu)能超越陰(yin)(yin)(yin)陽(yang),跳(tiao)出(chu)三界,得道成仙(xian)。
魂在(zai)(zai)天(tian)心(xin)(xin),天(tian)心(xin)(xin)是(shi)心(xin)(xin)性(xing)的(de)(de)(de)最高(gao)層(ceng)次,“然天(tian)心(xin)(xin)一(yi)(yi)(yi)(yi)竅,不在(zai)(zai)身(shen)中,不在(zai)(zai)身(shen)外(wai)(wai)(wai),不可摸索而開(kai),只可默存以俟”,天(tian)心(xin)(xin)不能(neng)用后天(tian)識神(shen)琢磨,只能(neng)在(zai)(zai)后天(tian)識神(shen)靜定后,天(tian)心(xin)(xin)一(yi)(yi)(yi)(yi)開(kai),人天(tian)合一(yi)(yi)(yi)(yi),道(dao)我(wo)合一(yi)(yi)(yi)(yi),無(wu)人我(wo)內(nei)外(wai)(wai)(wai)之(zhi)分別,所以天(tian)心(xin)(xin)不在(zai)(zai)身(shen)中,又不在(zai)(zai)身(shen)外(wai)(wai)(wai)。修(xiu)心(xin)(xin)性(xing)到(dao)此(ci)地步,即是(shi)對肉身(shen)的(de)(de)(de)超(chao)(chao)越(yue)(yue),對法(fa)我(wo)的(de)(de)(de)超(chao)(chao)越(yue)(yue),“一(yi)(yi)(yi)(yi)旦身(shen)心(xin)(xin)觸化,豈僅天(tian)外(wai)(wai)(wai)有天(tian),身(shen)外(wai)(wai)(wai)有身(shen)已(yi)哉?”一(yi)(yi)(yi)(yi)旦超(chao)(chao)越(yue)(yue)身(shen)心(xin)(xin),則達到(dao)體道(dao)之(zhi)真。道(dao)理如此(ci),實踐(jian)上卻(que)是(shi)一(yi)(yi)(yi)(yi)個艱(jian)難的(de)(de)(de)過(guo)程(cheng),所以呂說“非(fei)極聰明(ming)人行(xing)不得,非(fei)極沉靜人守不得”,凡人少有極高(gao)的(de)(de)(de)悟(wu)性(xing),修(xiu)心(xin)(xin)悟(wu)道(dao)是(shi)一(yi)(yi)(yi)(yi)個漸(jian)進的(de)(de)(de)過(guo)程(cheng)。修(xiu)行(xing)不是(shi)一(yi)(yi)(yi)(yi)生一(yi)(yi)(yi)(yi)世的(de)(de)(de)事,而是(shi)幾生幾世甚至更(geng)久遠的(de)(de)(de)過(guo)程(cheng)。
呂洞(dong)賓(bin)的修(xiu)性是依循著老子“為道日損”原則,旨在超越(yue)此(ci)身(shen)的限制及羈絆。修(xiu)性有(you)(you)功法(fa),但“萬法(fa)歸于(yu)靜”。然而初(chu)下手時,還需要有(you)(you)下手工(gong)夫(fu),“工(gong)夫(fu)下手,由(you)淺(qian)入深,由(you)粗(cu)入細”。從有(you)(you)知(zhi)有(you)(you)覺的心,返(fan)上加(jia)到(dao)身(shen)體與精神意(yi)識(shi)形(xing)成之(zhi)前的狀態,尋求天地(di)尚未形(xing)成以前的本(ben)體。
修(xiu)性不修(xiu)命之批評(ping)
呂洞賓(bin)(bin)批評修(xiu)命不(bu)(bu)修(xiu)性(xing)、重方(fang)術而不(bu)(bu)悟(wu)道的(de)(de)做法(fa),同樣,呂洞賓(bin)(bin)也批評修(xiu)性(xing)不(bu)(bu)修(xiu)命、重心(xin)性(xing)而不(bu)(bu)修(xiu)性(xing)命的(de)(de)做法(fa)。修(xiu)煉之人執于修(xiu)心(xin)性(xing),不(bu)(bu)開悟(wu)卻(que)而不(bu)(bu)修(xiu)命,在(zai)呂洞賓(bin)(bin)的(de)(de)概念中是(shi)屬(shu)于鬼(gui)仙的(de)(de)人,“鬼(gui)仙的(de)(de)實(shi)質問題在(zai)于心(xin)沒(mei)有悟(wu)道,沒(mei)有根本(ben)性(xing)地(di)改(gai)變(bian)人體(ti)的(de)(de)精氣(qi)神,只是(shi)陰神出體(ti)而已”。
呂洞賓的(de)(de)(de)(de)(de)性(xing)命雙(shuang)修(xiu)以精(jing)神與(yu)(yu)身體雙(shuang)重解脫為目(mu)的(de)(de)(de)(de)(de),與(yu)(yu)儒佛(fo)全然不同。“儒學(xue)(xue)(xue)講(jiang)究道(dao)德(de)理性(xing),講(jiang)究人(ren)(ren)的(de)(de)(de)(de)(de)精(jing)神生命,不講(jiang)肉體的(de)(de)(de)(de)(de)生命,對(dui)人(ren)(ren)的(de)(de)(de)(de)(de)自然物質需求作了非人(ren)(ren)的(de)(de)(de)(de)(de)理解,即(ji)與(yu)(yu)禽獸無異,因而(er)這種生命最終流于抽(chou)象(xiang)的(de)(de)(de)(de)(de)、滅人(ren)(ren)欲的(de)(de)(de)(de)(de)、道(dao)德(de)理性(xing)的(de)(de)(de)(de)(de)精(jing)神。佛(fo)學(xue)(xue)(xue)一(yi)概否定現實(shi)性(xing),現實(shi)的(de)(de)(de)(de)(de)存在(zai)者(zhe)是(shi)(shi)(shi)虛幻不實(shi)的(de)(de)(de)(de)(de),對(dui)于佛(fo)者(zhe)來(lai)說,只有(you)存在(zai)意義(yi)沒有(you)存在(zai)者(zhe),因而(er)修(xiu)煉就是(shi)(shi)(shi)如何去死(si),死(si)而(er)后(hou)才超(chao)生,而(er)超(chao)生只是(shi)(shi)(shi)存在(zai)意義(yi)的(de)(de)(de)(de)(de)超(chao)生,即(ji)精(jing)神的(de)(de)(de)(de)(de)超(chao)生”。儒學(xue)(xue)(xue)側重人(ren)(ren)的(de)(de)(de)(de)(de)社(she)會(hui)性(xing),忽視人(ren)(ren)的(de)(de)(de)(de)(de)自然性(xing),佛(fo)教重來(lai)生,不談身體。呂吸收佛(fo)儒之學(xue)(xue)(xue),但(dan)與(yu)(yu)佛(fo)儒有(you)別,認為不修(xiu)命功的(de)(de)(de)(de)(de)修(xiu)性(xing)結果是(shi)(shi)(shi)出陰神,為純陰清靈之鬼(gui)而(er)非純陽之仙。
陳櫻寧先生講過:“人身(shen)精(jing)氣(qi)神,原不可(ke)分,佛家獨要(yao)明心見性,洗發(fa)智慧,將神光單提出來,遺(yi)下精(jing)氣(qi),交結(jie)成形(xing),棄而不管……彼滅度后(hou),神已超出象外(wai),而精(jing)氣(qi)尚留滯于寰(huan)中也,若(ruo)道(dao)家(此處指道教)則性命雙修,將精、氣、神(shen)混合為一,周天火(huo)候,煉成身(shen)外(wai)之(zhi)身(shen),神(shen)在是(shi)(shi),精在是(shi)(shi),氣在是(shi)(shi),分之(zhi)無可分也。”亦是(shi)(shi)批評佛家修性不修命的做(zuo)法(fa)。
呂洞賓對修(xiu)(xiu)(xiu)(xiu)性(xing)(xing)(xing)不修(xiu)(xiu)(xiu)(xiu)命(ming)(ming)的(de)(de)(de)批(pi)評緣于極少有(you)具備頓(dun)悟的(de)(de)(de)大(da)(da)根(gen)器之人(ren)。張伯端真(zhen)人(ren)在《悟真(zhen)篇》中的(de)(de)(de)序(xu)言:“老釋(shi)以性(xing)(xing)(xing)命(ming)(ming)學開(kai)方便之門,教人(ren)修(xiu)(xiu)(xiu)(xiu)煉,以逃生(sheng)(sheng)死。釋(shi)氏以空(kong)(kong)寂(ji)(ji)為(wei)宗,若頓(dun)悟圓通,則(ze)直超彼岸(an);如有(you)習漏未盡,則(ze)尚徇于有(you)生(sheng)(sheng)。老氏以煉養為(wei)真(zhen),若得其(qi)樞要,則(ze)立躋圣位;如其(qi)未明本性(xing)(xing)(xing),則(ze)猶滯(zhi)于幻形。”世人(ren)修(xiu)(xiu)(xiu)(xiu)性(xing)(xing)(xing)若真(zhen)能做到空(kong)(kong)寂(ji)(ji)而(er)頓(dun)悟,自(zi)然圓滿,但修(xiu)(xiu)(xiu)(xiu)道者多(duo)如牛毛(mao),成道者鳳毛(mao)麟(lin)角。若根(gen)器淺薄,不得頓(dun)悟,一念有(you)差,則(ze)墮(duo)入生(sheng)(sheng)死輪回(hui),人(ren)身(shen)(shen)難以再(zai)得。呂洞賓的(de)(de)(de)性(xing)(xing)(xing)命(ming)(ming)雙修(xiu)(xiu)(xiu)(xiu)性(xing)(xing)(xing)命(ming)(ming)并(bing)重,終(zhong)究(jiu)原(yuan)因是人(ren)身(shen)(shen)本是形神(shen)一體,通過(guo)其(qi)性(xing)(xing)(xing)命(ming)(ming)雙修(xiu)(xiu)(xiu)(xiu)功法,根(gen)器大(da)(da)者可達人(ren)仙(xian)、神(shen)仙(xian),根(gen)器小者也(ye)可以安樂(le)延年(nian),不僅(jin)延長(chang)人(ren)的(de)(de)(de)生(sheng)(sheng)命(ming)(ming),提高生(sheng)(sheng)活質量(liang),更重要的(de)(de)(de)是延長(chang)寶貴的(de)(de)(de)修(xiu)(xiu)(xiu)(xiu)道時間。所(suo)以呂洞賓警示修(xiu)(xiu)(xiu)(xiu)煉者“休作釋(shi)氏頑空(kong)(kong)。釋(shi)氏去身(shen)(shen)存(cun)性(xing)(xing)(xing),道家化身(shen)(shen)養性(xing)(xing)(xing)”。
呂洞賓的(de)(de)命(ming)(ming)功(gong)之(zhi)(zhi)術(shu)(shu)是漸進之(zhi)(zhi)功(gong)法(fa),《太乙金(jin)華宗旨之(zhi)(zhi)回光差(cha)謬》曰:“吾(wu)宗與(yu)禪學(xue)(xue)不(bu)同,有(you)一(yi)步(bu)一(yi)步(bu)證(zheng)驗(yan)。”“皆因夙根淺薄(bo),自失(shi)(shi)良緣,視(shi)己身為草芥,以致(zhi)喪滅本來。不(bu)知(zhi)性(xing)(xing)是心(xin)主,身乃心(xin)宅,了悟心(xin)性(xing)(xing),何(he)有(you)于身?三者能空(kong),是名大道(dao),惟(wei)是心(xin)者,有(you)一(yi)不(bu)悟,皆為凝滯。學(xue)(xue)道(dao)之(zhi)(zhi)士(shi),動(dong)去(qu)幻身無用,究歸頑空(kong),槁(gao)滅心(xin)性(xing)(xing),不(bu)能證(zheng)真(zhen)……認性(xing)(xing)之(zhi)(zhi)根,知(zhi)命(ming)(ming)之(zhi)(zhi)本,惜精愛氣,修(xiu)(xiu)己存神。”普通人的(de)(de)根器淺薄(bo),難以實現道(dao)家之(zhi)(zhi)無為超越與(yu)禪宗之(zhi)(zhi)頓悟。世人盲目修(xiu)(xiu)性(xing)(xing)而不(bu)在修(xiu)(xiu)命(ming)(ming),不(bu)得其道(dao),反而失(shi)(shi)其本原(yuan),呂洞賓認識到(dao)修(xiu)(xiu)煉是一(yi)個極為艱難而長期的(de)(de)過程,其性(xing)(xing)命(ming)(ming)雙(shuang)修(xiu)(xiu)傳統道(dao)教的(de)(de)“以術(shu)(shu)證(zheng)道(dao)”的(de)(de)實踐,并建立(li)次第的(de)(de)內丹功(gong)法(fa)體系(xi)。
“修(xiu)命(ming)”側(ce)重(zhong)(zhong)對身(shen)(shen)體的(de)修(xiu)煉,“修(xiu)性(xing)”側(ce)重(zhong)(zhong)對身(shen)(shen)的(de)超(chao)越,雖(sui)然(ran)最終的(de)得道因素(su)不是(shi)(shi)依賴于(yu)肉身(shen)(shen),但“精神的(de)超(chao)越又不能不解(jie)(jie)(jie)脫(tuo)此(ci)色(se)身(shen)(shen)的(de)限(xian)制,身(shen)(shen)心是(shi)(shi)相互(hu)作用相互(hu)影響的(de),所以(yi)精神人于(yu)靜定之境必然(ran)會有(you)色(se)身(shen)(shen)氣脈的(de)轉(zhuan)化過程,而只有(you)真正(zheng)轉(zhuan)化了(le)色(se)身(shen)(shen),做身(shen)(shen)體的(de)主(zhu)人,精神的(de)徹底解(jie)(jie)(jie)脫(tuo)才(cai)能有(you)可能。因此(ci)要超(chao)越身(shen)(shen)體就必須修(xiu)煉身(shen)(shen)體,“四大皆(jie)空”恰恰是(shi)(shi)通(tong)過身(shen)(shen)體的(de)修(xiu)煉才(cai)能證到的(de)”。修(xiu)性(xing)不修(xiu)命(ming)不能回(hui)避色(se)身(shen)(shen)的(de)限(xian)制,超(chao)越身(shen)(shen)體必須修(xiu)煉身(shen)(shen)體,才(cai)能達到精神的(de)徹底解(jie)(jie)(jie)脫(tuo)。
性(xing)命雙修,形神俱妙
性(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)雙修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)是(shi)呂洞賓的(de)(de)(de)核心(xin)(xin)思想,“只(zhi)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)性(xing)(xing),不(bu)(bu)(bu)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming),此是(shi)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)行(xing)第一(yi)(yi)病。只(zhi)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)祖性(xing)(xing)不(bu)(bu)(bu)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)丹,萬劫(jie)陰靈難入(ru)圣,達命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)宗,迷祖性(xing)(xing),恰似鑒容無寶鏡,壽同天地一(yi)(yi)愚夫,權(quan)握家財無主柄。性(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)雙修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)玄(xuan)又玄(xuan),海底(di)洪波駕(jia)法船,生擒活捉蛟龍首,始知匠手不(bu)(bu)(bu)虛傳”“性(xing)(xing)”與“命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)”本是(shi)混一(yi)(yi)不(bu)(bu)(bu)分(fen)的(de)(de)(de),呂強調(diao)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)不(bu)(bu)(bu)能(neng)只(zhi)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)或只(zhi)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)性(xing)(xing),性(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)雙修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)是(shi)同時從(cong)性(xing)(xing)與命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)兩個(ge)方面下(xia)功夫,以(yi)尋求性(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)返(fan)(fan)本回(hui)源(yuan)、體(ti)道合(he)真的(de)(de)(de)境界。“至于無始,不(bu)(bu)(bu)可言性(xing)(xing),亦不(bu)(bu)(bu)為(wei)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming),非性(xing)(xing)非命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)。”在最初(chu)(chu)的(de)(de)(de)狀態,元(yuan)炁為(wei)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming),元(yuan)神為(wei)性(xing)(xing),無始之初(chu)(chu)性(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)是(shi)混一(yi)(yi)不(bu)(bu)(bu)可分(fen)的(de)(de)(de),但降生之后,元(yuan)神歸(gui)于心(xin)(xin),元(yuan)炁歸(gui)于腎,先天的(de)(de)(de)性(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)分(fen)判(pan)為(wei)后天的(de)(de)(de)性(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming),內丹修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)是(shi)由(you)后天返(fan)(fan)先天,這個(ge)返(fan)(fan)的(de)(de)(de)過(guo)程(cheng)就(jiu)是(shi)混融性(xing)(xing)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)的(de)(de)(de)過(guo)程(cheng),“修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)性(xing)(xing)”與“修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)”是(shi)方便(bian)詞語,不(bu)(bu)(bu)能(neng)把“性(xing)(xing)”與“命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)”分(fen)成兩截看(kan)。各種修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)道方法中(zhong),修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)中(zhong)有(you)(you)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)性(xing)(xing),修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)性(xing)(xing)中(zhong)有(you)(you)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming),只(zhi)是(shi)其有(you)(you)所偏重(zhong)而已,沒有(you)(you)絕對的(de)(de)(de)只(zhi)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)(ming)(ming)(ming)(ming)或只(zhi)修(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)(xiu)性(xing)(xing)的(de)(de)(de)方法。
次第(di)分明的性命雙修功法
呂洞(dong)賓根據修道(dao)(dao)者性與(yu)命的層次,劃(hua)分為五個修道(dao)(dao)證果(guo)層次。
1.鬼仙。“修持之(zhi)人,不(bu)(bu)悟大道,而欲速成,形如槁木,心(xin)若死灰,神(shen)(shen)識內(nei)守,一志不(bu)(bu)散,定(ding)中出陰(yin)神(shen)(shen),乃清(qing)靈之(zhi)鬼(gui),非純陽之(zhi)仙。以其(qi)一志陰(yin)靈不(bu)(bu)散,故(gu)曰鬼(gui)仙。雖曰仙,其(qi)實鬼(gui)也(ye)。古今崇釋之(zhi)徒,用功到此,乃曰得道,誠可笑也(ye)。”鬼(gui)仙的(de)特征為:只修性,不(bu)(bu)修命,“性”方(fang)面不(bu)(bu)悟道;“命”方(fang)面沒有根本(ben)性地改變人體(ti)的(de)精(jing)、氣(qi)、神(shen)(shen),身(shen)體(ti)健(jian)康狀態不(bu)(bu)良,只是陰(yin)神(shen)(shen)出體(ti),難逃(tao)一死,故(gu)曰鬼(gui)仙。
2.人仙。“修(xiu)真(zhen)之(zhi)(zhi)士(shi),不(bu)悟大道(dao)(dao),道(dao)(dao)中得一法(fa),法(fa)中得一術(shu),清心苦志,終世(shi)不(bu)移(yi)。五行之(zhi)(zhi)氣(qi)互(hu)交互(hu)合(he),形質且固,八邪(xie)之(zhi)(zhi)疫不(bu)能為害,多安(an)少(shao)病(bing),乃曰(yue)人仙。”人仙是修(xiu)真(zhen)之(zhi)(zhi)士(shi)在修(xiu)性(xing)上不(bu)悟大道(dao)(dao),修(xiu)命上執著于道(dao)(dao)中一法(fa)一術(shu),法(fa)術(shu)雖然也是由道(dao)(dao)而來,但不(bu)能全(quan)于大道(dao)(dao),人體的精氣(qi)神發生(sheng)了局(ju)部變化(hua),其(qi)結果是身(shen)體強健(jian)而少(shao)生(sheng)病(bing)。
3.地仙。“始也法天(tian)地(di)(di)(di)升降之理,取(qu)日(ri)月生成(cheng)之數。身中用年(nian)月,日(ri)中用時刻,先要(yao)識龍虎(hu),次要(yao)配坎(kan)離。辨水源清濁,分氣(qi)候(hou)早(zao)晚,收真(zhen)一,察(cha)二儀,列三(san)才,分四象(xiang),別五運,定六(liu)氣(qi),取(qu)七(qi)寶(bao),序八(ba)卦,行(xing)(xing)九州(zhou),五行(xing)(xing)顛(dian)倒(dao),氣(qi)傳子母而(er)液行(xing)(xing)夫婦(fu)也。三(san)田反復,燒成(cheng)丹藥,永鎮下田。煉形住世,而(er)得(de)長(chang)(chang)生不(bu)死,以作(zuo)陸(lu)地(di)(di)(di)神仙,故曰地(di)(di)(di)仙。”地(di)(di)(di)仙是修(xiu)真(zhen)者在修(xiu)性上沒(mei)有悟徹大(da)道(dao),停留在小(xiao)成(cheng)的(de)水平上;修(xiu)命上精氣(qi)神已經發生了根本變(bian)化,人體后天(tian)的(de)精與氣(qi)已經化為先天(tian)的(de)精和氣(qi),有神仙之才,但止(zhi)于(yu)小(xiao)成(cheng)之法,能延長(chang)(chang)壽命,長(chang)(chang)達數百年(nian)。
4.神仙。“以(yi)地仙(xian)(xian)已成(cheng),厭(yan)居塵(chen)世,用功不已,關節相連,抽鉛添汞,而金精煉(lian)(lian)頂,玉液還(huan)丹,煉(lian)(lian)形成(cheng)氣(qi),而五氣(qi)朝元,三陽(yang)聚頂,功滿忘形,胎仙(xian)(xian)自化,陰盡陽(yang)純,身(shen)外(wai)有(you)身(shen),脫質升(sheng)仙(xian)(xian),超凡入(ru)圣,謝(xie)絕塵(chen)俗,以(yi)返(fan)三山,乃(nai)曰神(shen)仙(xian)(xian)。”神(shen)仙(xian)(xian)是(shi)修真者在(zai)修性上已悟(wu)(wu)大道;修命上在(zai)地仙(xian)(xian)的基礎之上,進一(yi)步(bu)悟(wu)(wu)道修行,煉(lian)(lian)形成(cheng)氣(qi),煉(lian)(lian)就(jiu)純陽(yang)之身(shen),神(shen)仙(xian)(xian)的精氣(qi)神(shen)完(wan)全煉(lian)(lian)化,陽(yang)神(shen)與身(shen)體分離,也就(jiu)是(shi)得身(shen)外(wai)真身(shen),可以(yi)脫離塵(chen)世。
5.天(tian)仙。天仙(xian)是在神仙(xian)功夫(fu)已成的(de)基礎上,傳道(dao)人間(jian),建(jian)立功德(de),以達“功行滿(man)足,受天書以返洞天,是曰(yue)天仙(xian)。”
修(xiu)(xiu)煉之人的根(gen)器不(bu)(bu)同(tong),決定性(xing)(xing)命(ming)雙(shuang)修(xiu)(xiu)的功法(fa)不(bu)(bu)同(tong),根(gen)器指修(xiu)(xiu)煉者(zhe)的身與(yu)心的條件。鬼仙(xian)(xian)只修(xiu)(xiu)性(xing)(xing)不(bu)(bu)修(xiu)(xiu)命(ming),不(bu)(bu)悟(wu)(wu)大道。人仙(xian)(xian)不(bu)(bu)悟(wu)(wu)大道,但(dan)得道中(zhong)一法(fa),法(fa)中(zhong)一術,止(zhi)于小成(cheng)(cheng)法(fa)有(you)功,其(qi)結果(guo)多安少病。地(di)仙(xian)(xian)未徹悟(wu)(wu)道但(dan)具神(shen)仙(xian)(xian)之才(cai),煉形(xing)住(zhu)世得長(chang)生不(bu)(bu)死。神(shen)仙(xian)(xian)煉成(cheng)(cheng)純陽之體。天仙(xian)(xian)是神(shen)仙(xian)(xian)基礎上,傳(chuan)道積德,功行(xing)(xing)滿(man)足(zu)。此五種修(xiu)(xiu)成(cheng)(cheng),全由性(xing)(xing)命(ming)修(xiu)(xiu)行(xing)(xing)的程度(du)。
修煉之人如(ru)果有足夠的智慧(hui)直(zhi)接達成無為還(huan)虛的境界,則不(bu)必(bi)分別(bie)性(xing)命雙修,而且一切有為功夫(fu)都沒有必(bi)要了,次第漸修(xiu)(xiu)法采取的(de)是“以妄制(zhi)妄”的(de)一條方便道路,易(yi)學易(yi)練,使(shi)人有(you)(you)所(suo)憑依(yi),有(you)(you)所(suo)追尋,使(shi)人逐漸恢(hui)復自性光明。“文(wen)始(shi)派以虛(xu)無(wu)為(wei)宗,屬(shu)無(wu)上(shang)(shang)至真之妙道,頓超直人,修(xiu)(xiu)性兼(jian)修(xiu)(xiu)命,乃(nai)天元丹法”,上(shang)(shang)品丹法正是老莊與(yu)佛(fo)教(jiao)禪宗的(de)教(jiao)旨,但文(wen)始(shi)派與(yu)禪宗對人的(de)智慧有(you)(you)很(hen)高的(de)要求(qiu)。
呂洞賓認為最上一乘法是老子的清靜無為法門,他的《黃鶴賦》云:“最上一乘,乃無作而亦無為……上德者,以道全其形,是其純乾之未破;下德者,以術延其命,乃配坎離而方成。以道全其形,無為之事;以術延命者,有為之事。上德之人,先天之氣未失,純陽之體,守中抱一,即可全其本來之真形。中下之人,先天之氣已傷,陽為陰陷,必須竊陰陽,奪造化,先固命基,從有為而入無為,方能成真。”有為是中下之人的方便入手工夫,補后天虧損,此之后才能進一步修煉高層次功法。人人皆知最上一乘是無為,但不是人人能做到無為,因為修煉之人身體條件不同,心性條件不同。慧根之人,可以直指其心,直奔大道的修為。凡心太重,業力太深,慧心不明,身已有失,就不可能直指其心。胡孚琛教授認為“少陽派主張性命雙修煉養陰陽,以有為法而至于無為法,次第分明,便于入手,流傳甚廣,故丹家有以文始派最高,以少陽派最大的說法。”筆者認為,鐘呂丹法被劃分為少陽派,但鐘呂丹法的最上乘功夫其實與文始派相同,做為一個層次分明的修煉體系,包括了文始派的修煉層次。
鐘呂丹法與《道德經》真詮相比,落歸第二,但也是修煉正法,由于“清靜法門,罔或繼者,于是則有修命之說,分合陰陽,交配水火,取坎填離,透辟玄關……以成我相,是以后天,諸種種功,復還先天本來真體。雖于太上,《道德》真詮,落歸第二,然亦修行,正法眼藏。”老子的清靜無為法門是最上乘,但對修煉人的根器要求很高,呂洞賓修命之法以后天返先天,根據修煉人的根器程度都有可行的下手功夫。“根淺器薄,先命后性。性為身主,身本為客,身養此性,讓之為主”。即依世法而修出世之法,根器淺薄之人應采用次第之法。首先要以命功筑基保養身體,命不存,性何以立?由于(yu)內(nei)修(xiu)方(fang)(fang)術(shu)源(yuan)遠流長,支派眾多,“遂有各種(zhong)旁(pang)門左道,竊其(qi)余說,創為邪論”。于(yu)是各種(zhong)方(fang)(fang)術(shu)流行,真偽難辨。鐘呂丹法集內(nei)修(xiu)術(shu)大成,摒棄法不(bu)合道的方(fang)(fang)術(shu)。
五個(ge)修道(dao)層次(ci)反映修煉者的(de)五種(zhong)性(xing)(xing)命層次(ci),只有性(xing)(xing)命雙修,心悟道(dao),身中(zhong)精(jing)氣神(shen)升華,才可謂(wei)是真(zhen)正的(de)體道(dao)得道(dao)。鬼仙(xian)(xian)不足取,天仙(xian)(xian)難以(yi)企及,《靈(ling)寶(bao)畢(bi)法》主要(yao)傳(chuan)授人(ren)仙(xian)(xian)、地仙(xian)(xian)、神(shen)仙(xian)(xian)三乘功(gong)法:呂(lv)把修丹分為三個(ge)層次(ci),下(xia)等層次(ci)“三年不(bu)漏,可(ke)結下丹,顯我真玄”,小乘安樂(le)延(yan)年之(zhi)法即是人仙階段之(zhi)法;中等層次“六年不漏,可結中丹,元神漸(jian)出,大(da)道昭然”見元神,中乘長(chang)生不(bu)死之(zhi)法是地仙(xian)階段(duan)之(zhi)法;上等層次“九年不(bu)漏,大丹(dan)克全(quan),飛騰自我,身列仙班”。大(da)乘超凡入圣之法(fa)(fa)(fa)是神仙(xian)階段(duan)之法(fa)(fa)(fa)。《靈寶畢法(fa)(fa)(fa)》總共四十七(qi)段(duan)具(ju)體細致的(de)功(gong)(gong)法(fa)(fa)(fa),每段(duan)功(gong)(gong)法(fa)(fa)(fa)即講修(xiu)性(xing)又(you)講修(xiu)命,皆從金(jin)誥、玉(yu)書、真原(yuan)、比(bi)喻(yu)、真訣、道要(yao)(yao)六個(ge)方(fang)面解釋功(gong)(gong)法(fa)(fa)(fa),其(qi)中金(jin)誥、玉(yu)書、真源講大(da)道與天(tian)(tian)地之理,比(bi)喻(yu)以人道比(bi)天(tian)(tian)道,真訣與道要(yao)(yao)為(wei)功(gong)(gong)法(fa)(fa)(fa)要(yao)(yao)訣,并有(you)實質性(xing)的(de)練功(gong)(gong)要(yao)(yao)訣,每一段(duan)功(gong)(gong)成皆有(you)生理與心性(xing)上(shang)的(de)驗證,必須得到驗證,才(cai)能進行下一段(duan)的(de)修(xiu)煉。
呂洞賓的著(zhu)作(zuo)皆以性(xing)命(ming)雙(shuang)修為特征(zheng),呂洞賓的《太(tai)乙金(jin)華宗旨》則在(zai)此基礎上,進一步對心性(xing)在(zai)修煉中的作(zuo)用進行了專門(men)論(lun)述(見第二章第三(san)節(jie)、第四節(jie))。流傳甚(shen)廣的《百字碑》、《敲爻歌》、《道德經(jing)(jing)(jing)釋義》、《前八(ba)品(pin)(pin)仙經(jing)(jing)(jing)》、《后八(ba)品(pin)(pin)仙經(jing)(jing)(jing)》、《五(wu)品(pin)(pin)仙經(jing)(jing)(jing)》、《清微三(san)品(pin)(pin)經(jing)(jing)(jing)》等著(zhu)作(zuo),既重(zhong)(zhong)修性(xing)以降心,又重(zhong)(zhong)修命(ming)以煉身,性(xing)命(ming)混融以歸真。
“太一為本(ben),金(jin)華為末,則本(ben)末相資”
呂洞賓云:“大道以虛無為體,以隱(yin)現(xian)(xian)為用(yong),故須不住于(yu)有(you),不住于(yu)無,而(er)氣機(ji)(ji)通流。吾輩(bei)功(gong)法(fa),惟(wei)當(dang)以太一為本(ben),金(jin)華為末,則本(ben)末相資。”太一即指道,金(jin)華又(you)稱金(jin)丹,悟道與(yu)功(gong)法(fa)是體與(yu)用(yong)、本(ben)與(yu)末的(de)關系。此論體現(xian)(xian)了呂洞賓道論,無形之(zhi)道與(yu)有(you)為具體之(zhi)法(fa)本(ben)末相資,相輔相成。所以應不拘(ju)泥(ni)于(yu)有(you)無,而(er)在于(yu)氣機(ji)(ji)流通,有(you)為功(gong)法(fa)助于(yu)修(xiu)無為之(zhi)道的(de)實現(xian)(xian)。
呂(lv)洞賓認為(wei)(wei)(wei)(wei)(wei)性(xing)功以(yi)無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)為(wei)(wei)(wei)(wei)(wei)宗(zong),命(ming)功以(yi)有(you)為(wei)(wei)(wei)(wei)(wei)為(wei)(wei)(wei)(wei)(wei)用(yong)。呂(lv)洞賓重視(shi)修(xiu)(xiu)煉(lian)心(xin)(xin)性(xing),其《逍遙(yao)訣(jue)》曰(yue):“大道之(zhi)(zhi)要(yao),不(bu)(bu)外‘無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)而(er)(er)(er)(er)為(wei)(wei)(wei)(wei)(wei)’四字。惟無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei),故不(bu)(bu)滯方所(suo)形(xing)象,惟無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)而(er)(er)(er)(er)為(wei)(wei)(wei)(wei)(wei),故不(bu)(bu)墮頑(wan)空、死(si)虛(xu)。”“道本(ben)無(wu)(wu)(wu)(wu)(wu)言(yan)法本(ben)空,強名指作虎和龍。天(tian)(tian)(tian)然(ran)(ran)(ran)一(yi)物(wu)真無(wu)(wu)(wu)(wu)(wu)始,隱(yin)在(zai)閻浮同類中。”“修(xiu)(xiu)道至(zhi)大師兄,正誠圓(yuan)通。”皆是(shi)(shi)(shi)言(yan)修(xiu)(xiu)煉(lian)之(zhi)(zhi)要(yao)訣(jue)在(zai)于(yu)無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)自然(ran)(ran)(ran)。何(he)為(wei)(wei)(wei)(wei)(wei)自然(ran)(ran)(ran)?“隨自然(ran)(ran)(ran)之(zhi)(zhi)機(ji),而(er)(er)(er)(er)合(he)混(hun)成之(zhi)(zhi)道,謂(wei)之(zhi)(zhi)自然(ran)(ran)(ran)。”所(suo)謂(wei)自然(ran)(ran)(ran),就是(shi)(shi)(shi)無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)于(yu)物(wu),天(tian)(tian)(tian)人合(he)一(yi)。呂(lv)洞賓指出:“對境無(wu)(wu)(wu)(wu)(wu)心(xin)(xin)便(bian)是(shi)(shi)(shi)禪(chan)”,“萬法歸一(yi)”是(shi)(shi)(shi)歸于(yu)自然(ran)(ran)(ran)無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)。如(ru)(ru)何(he)是(shi)(shi)(shi)有(you)為(wei)(wei)(wei)(wei)(wei)?如(ru)(ru)何(he)是(shi)(shi)(shi)無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)?“凡(fan)心(xin)(xin)非極(ji)靜則(ze)(ze)不(bu)(bu)能動(dong)(dong)(dong),動(dong)(dong)(dong)則(ze)(ze)妄(wang)動(dong)(dong)(dong),非本(ben)體(ti)之(zhi)(zhi)動(dong)(dong)(dong)也。故曰(yue):感于(yu)物(wu)而(er)(er)(er)(er)動(dong)(dong)(dong),性(xing)之(zhi)(zhi)欲也;若不(bu)(bu)感于(yu)物(wu)而(er)(er)(er)(er)動(dong)(dong)(dong),即(ji)天(tian)(tian)(tian)地(di)之(zhi)(zhi)動(dong)(dong)(dong)也”,若心(xin)(xin)神(shen)(shen)不(bu)(bu)達(da)到極(ji)靜則(ze)(ze)不(bu)(bu)能動(dong)(dong)(dong),即(ji)使動(dong)(dong)(dong)也是(shi)(shi)(shi)妄(wang)動(dong)(dong)(dong),不(bu)(bu)是(shi)(shi)(shi)先天(tian)(tian)(tian)元神(shen)(shen)在(zai)動(dong)(dong)(dong),而(er)(er)(er)(er)是(shi)(shi)(shi)后天(tian)(tian)(tian)妄(wang)心(xin)(xin)在(zai)動(dong)(dong)(dong),心(xin)(xin)因感應事物(wu)而(er)(er)(er)(er)動(dong)(dong)(dong),是(shi)(shi)(shi)人性(xing)的欲望(wang)所(suo)驅使,是(shi)(shi)(shi)識神(shen)(shen)作用(yong),是(shi)(shi)(shi)有(you)為(wei)(wei)(wei)(wei)(wei)。“一(yi)念不(bu)(bu)起,則(ze)(ze)正念乃(nai)生(sheng)(sheng)(sheng),此(ci)為(wei)(wei)(wei)(wei)(wei)真意。寂然(ran)(ran)(ran)大定中,而(er)(er)(er)(er)天(tian)(tian)(tian)機(ji)忽動(dong)(dong)(dong),非無(wu)(wu)(wu)(wu)(wu)念之(zhi)(zhi)動(dong)(dong)(dong)乎(hu)?無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)而(er)(er)(er)(er)為(wei)(wei)(wei)(wei)(wei),即(ji)此(ci)意也”。識神(shen)(shen)靜,一(yi)念不(bu)(bu)起,正念產生(sheng)(sheng)(sheng),靜極(ji)而(er)(er)(er)(er)生(sheng)(sheng)(sheng)動(dong)(dong)(dong),是(shi)(shi)(shi)天(tian)(tian)(tian)機(ji)發(fa)動(dong)(dong)(dong),是(shi)(shi)(shi)元神(shen)(shen)作用(yong),元神(shen)(shen)顯則(ze)(ze)天(tian)(tian)(tian)心(xin)(xin)現,天(tian)(tian)(tian)心(xin)(xin)即(ji)真意,天(tian)(tian)(tian)心(xin)(xin)一(yi)現,則(ze)(ze)無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)而(er)(er)(er)(er)為(wei)(wei)(wei)(wei)(wei)。“上德無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei),不(bu)(bu)以(yi)察求。陰陽內感,天(tian)(tian)(tian)地(di)同游(you)。”“不(bu)(bu)在(zai)勞(lao)神(shen)(shen),不(bu)(bu)須苦行,息慮忘(wang)機(ji)合(he)自然(ran)(ran)(ran)。”“以(yi)無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)自化(hua),不(bu)(bu)求生(sheng)(sheng)(sheng)而(er)(er)(er)(er)乃(nai)長生(sheng)(sheng)(sheng)”。自然(ran)(ran)(ran)無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei),達(da)到無(wu)(wu)(wu)(wu)(wu)思無(wu)(wu)(wu)(wu)(wu)慮、心(xin)(xin)如(ru)(ru)止水、離形(xing)去知、物(wu)我兩忘(wang)的心(xin)(xin)境。“外其身(shen)形(xing),求身(shen)外之(zhi)(zhi)真身(shen),無(wu)(wu)(wu)(wu)(wu)生(sheng)(sheng)(sheng)亦無(wu)(wu)(wu)(wu)(wu)死(si)”。 “外(wai)忘其身(shen)(shen),內忘其心。虛生(sheng)(sheng)明,空生(sheng)(sheng)慧,清(qing)靜(jing)合(he)太虛”。呂提(ti)倡修性以(yi)自然(ran)無(wu)為(wei)之法,外(wai)忘其身(shen)(shen),內忘其心,超越身(shen)(shen)形生(sheng)(sheng)死,身(shen)(shen)心兩忘,至于(yu)(yu)虛、明、空、慧,得真靜(jing),“以(yi)弱(ruo)制強(qiang),以(yi)靜(jing)制動,靜(jing)極乃(nai)道(dao)(dao)也(ye)”,“復(fu)歸混沌,返于(yu)(yu)上清(qing)”,靜(jing)極則精氣(qi)神混而(er)合(he)一,性命(ming)混融,“返本歸太清(qing),與道(dao)(dao)合(he)真”。返于(yu)(yu)太虛,與道(dao)(dao)合(he)真。
道(dao)(dao)與功(gong)法(fa)(fa)(fa),本末相資,無(wu)(wu)(wu)為(wei)(wei)(wei)以(yi)(yi)修(xiu)(xiu)性(xing),有(you)(you)(you)為(wei)(wei)(wei)以(yi)(yi)修(xiu)(xiu)命,以(yi)(yi)無(wu)(wu)(wu)為(wei)(wei)(wei)為(wei)(wei)(wei)本,以(yi)(yi)有(you)(you)(you)為(wei)(wei)(wei)有(you)(you)(you)末,不可偏廢(fei)一(yi)端。呂曰“無(wu)(wu)(wu)為(wei)(wei)(wei)修(xiu)(xiu)身,有(you)(you)(you)為(wei)(wei)(wei)氣化,化而(er)(er)返無(wu)(wu)(wu),歸之(zhi)(zhi)(zhi)于空,”即(ji)是(shi)(shi)(shi)體(ti)悟無(wu)(wu)(wu)為(wei)(wei)(wei)之(zhi)(zhi)(zhi)道(dao)(dao)以(yi)(yi)修(xiu)(xiu)養心性(xing),而(er)(er)有(you)(you)(you)為(wei)(wei)(wei)即(ji)是(shi)(shi)(shi)修(xiu)(xiu)煉(lian)命功(gong)以(yi)(yi)轉(zhuan)化精氣神(shen),最(zui)后返于虛無(wu)(wu)(wu),煉(lian)虛合道(dao)(dao)。“無(wu)(wu)(wu)為(wei)(wei)(wei)修(xiu)(xiu)道(dao)(dao),以(yi)(yi)有(you)(you)(you)為(wei)(wei)(wei)之(zhi)(zhi)(zhi)說(shuo)(shuo)戒之(zhi)(zhi)(zhi)。”有(you)(you)(you)為(wei)(wei)(wei)之(zhi)(zhi)(zhi)說(shuo)(shuo)即(ji)是(shi)(shi)(shi)具體(ti)的功(gong)法(fa)(fa)(fa),雖然道(dao)(dao)不可言,但具體(ti)的功(gong)法(fa)(fa)(fa)是(shi)(shi)(shi)告戒避免(mian)錯誤的有(you)(you)(you)效(xiao)方法(fa)(fa)(fa)。最(zui)上乘法(fa)(fa)(fa)是(shi)(shi)(shi)無(wu)(wu)(wu)為(wei)(wei)(wei),修(xiu)(xiu)行是(shi)(shi)(shi)從(cong)(cong)有(you)(you)(you)為(wei)(wei)(wei)到無(wu)(wu)(wu)為(wei)(wei)(wei)的過程,“性(xing)命之(zhi)(zhi)(zhi)道(dao)(dao),始終修(xiu)(xiu)養先天(tian)(tian)虛無(wu)(wu)(wu)真一(yi)之(zhi)(zhi)(zhi)氣而(er)(er)已(yi),別無(wu)(wu)(wu)他物。以(yi)(yi)術延命,以(yi)(yi)道(dao)(dao)全形,始而(er)(er)有(you)(you)(you)為(wei)(wei)(wei),終而(er)(er)無(wu)(wu)(wu)為(wei)(wei)(wei)……不由(you)天(tian)(tian),不由(you)命,而(er)(er)由(you)我一(yi)點道(dao)(dao)心”。行術為(wei)(wei)(wei)了延命,從(cong)(cong)有(you)(you)(you)為(wei)(wei)(wei)開(kai)始,性(xing)命雙修(xiu)(xiu),最(zui)終的目的是(shi)(shi)(shi)無(wu)(wu)(wu)為(wei)(wei)(wei),命運由(you)自己的道(dao)(dao)心決(jue)定。
修(xiu)煉(lian)是(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)入(ru)手(shou),性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)了(le)手(shou)。有為(wei)(wei)(wei)(wei)(wei)修(xiu)命(ming)是(shi)(shi)(shi)無(wu)(wu)為(wei)(wei)(wei)(wei)(wei)修(xiu)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)基礎,而(er)(er)(er)無(wu)(wu)為(wei)(wei)(wei)(wei)(wei)則又是(shi)(shi)(shi)得道(dao)的(de)(de)唯一(yi)(yi)(yi)方(fang)法(fa),無(wu)(wu)為(wei)(wei)(wei)(wei)(wei)與有為(wei)(wei)(wei)(wei)(wei)相(xiang)(xiang)輔相(xiang)(xiang)成,修(xiu)煉(lian)就是(shi)(shi)(shi)從(cong)有為(wei)(wei)(wei)(wei)(wei)到無(wu)(wu)為(wei)(wei)(wei)(wei)(wei),無(wu)(wu)為(wei)(wei)(wei)(wei)(wei)是(shi)(shi)(shi)練性(xing)(xing)(xing)(xing)(xing)(xing)(xing)的(de)(de)必由之路。命(ming)即(ji)身(shen)體,身(shen)體不會自(zi)己修(xiu)行,修(xiu)行的(de)(de)開始即(ji)是(shi)(shi)(shi)修(xiu)心(xin)悟道(dao),修(xiu)心(xin)則首先要降心(xin)。《百字碑》通篇講“養氣(qi)忘言守(shou),降心(xin)為(wei)(wei)(wei)(wei)(wei)不為(wei)(wei)(wei)(wei)(wei)”,首先要入(ru)靜煉(lian)己,是(shi)(shi)(shi)“降心(xin)”的(de)(de)功(gong)(gong)夫(fu),念止神活(huo)。呂注道(dao)德經云:“立(li)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)而(er)(er)(er)后命(ming)”,“盡性(xing)(xing)(xing)(xing)(xing)(xing)(xing)以(yi)俟命(ming),返命(ming)而(er)(er)(er)復(fu)歸于性(xing)(xing)(xing)(xing)(xing)(xing)(xing)”,降心(xin)是(shi)(shi)(shi)立(li)性(xing)(xing)(xing)(xing)(xing)(xing)(xing),立(li)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)后才(cai)能談修(xiu)命(ming)。性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)是(shi)(shi)(shi)入(ru)手(shou),人(ren)(ren)若修(xiu)道(dao)先要聞(wen)(wen)道(dao)悟道(dao)。“命(ming)在于腎,性(xing)(xing)(xing)(xing)(xing)(xing)(xing)屬于乾(qian),心(xin)凝為(wei)(wei)(wei)(wei)(wei)神,神靜為(wei)(wei)(wei)(wei)(wei)性(xing)(xing)(xing)(xing)(xing)(xing)(xing),窮(qiong)理盡性(xing)(xing)(xing)(xing)(xing)(xing)(xing),混(hun)茫無(wu)(wu)端。神歸無(wu)(wu)為(wei)(wei)(wei)(wei)(wei),煉(lian)鍛三(san)元(yuan)”。性(xing)(xing)(xing)(xing)(xing)(xing)(xing)命(ming)一(yi)(yi)(yi)體,修(xiu)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)可(ke)以(yi)惠命(ming),返命(ming)又復(fu)歸于性(xing)(xing)(xing)(xing)(xing)(xing)(xing),神歸于無(wu)(wu)為(wei)(wei)(wei)(wei)(wei)。性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)是(shi)(shi)(shi)超越功(gong)(gong)夫(fu),在修(xiu)行中,神不能著境(jing),“神貪境(jing)則氣(qi)散,神歸室則氣(qi)融”,對于出現(xian)的(de)(de)境(jing)相(xiang)(xiang),要見如不見,聞(wen)(wen)若未(wei)聞(wen)(wen),“到一(yi)(yi)(yi)境(jing),滅一(yi)(yi)(yi)境(jing),入(ru)一(yi)(yi)(yi)步,殺一(yi)(yi)(yi)步,得一(yi)(yi)(yi)趣,忘一(yi)(yi)(yi)趣,知(zhi)一(yi)(yi)(yi)妙,去(qu)一(yi)(yi)(yi)妙,危微(wei)精(jing)一(yi)(yi)(yi)”。修(xiu)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)以(yi)柔(rou)弱中和,削弱識(shi)神與后天意(yi)識(shi),“以(yi)柔(rou)以(yi)弱修(xiu)身(shen),以(yi)中以(yi)和修(xiu)道(dao)”。若去(qu)其情識(shi),而(er)(er)(er)氣(qi)自(zi)暢通,守(shou)其虛靈,則元(yuan)神自(zi)明。命(ming)功(gong)(gong)從(cong)守(shou)竅等法(fa)入(ru)手(shou),開關展竅,再與宇宙溝(gou)通,混(hun)融虛化而(er)(er)(er)合一(yi)(yi)(yi),但最終都必歸于虛極靜篤,性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)是(shi)(shi)(shi)入(ru)手(shou),最后一(yi)(yi)(yi)招也是(shi)(shi)(shi)性(xing)(xing)(xing)(xing)(xing)(xing)(xing)功(gong)(gong)了(le)手(shou),從(cong)有為(wei)(wei)(wei)(wei)(wei)到無(wu)(wu)人(ren)(ren)無(wu)(wu)我,與宇宙混(hun)化融一(yi)(yi)(yi),本性(xing)(xing)(xing)(xing)(xing)(xing)(xing)顯而(er)(er)(er)慧性(xing)(xing)(xing)(xing)(xing)(xing)(xing)彰。
呂洞(dong)(dong)賓(bin)的思(si)想歸(gui)于老子的境界之(zhi)道(dao)(dao),且提供了具體(ti)操作方法(fa)。呂洞(dong)(dong)賓(bin)的命功是(shi)根(gen)據修(xiu)煉人的根(gen)器(qi)不同(tong)而創立(li)的方便法(fa)門,其特(te)點是(shi)以術證(zheng)道(dao)(dao),回歸(gui)老莊修(xiu)道(dao)(dao)境界。
“無身不(bu)成道(dao),有身不(bu)歸真”――“性命雙(shuang)修”對(dui)身心(xin)的超越
呂(lv)洞賓對身(shen)(shen)(shen)(shen)(shen)心(xin)(xin)神(shen)氣(qi)和天(tian)人(ren)合一(yi)的(de)(de)(de)機(ji)制有具(ju)體(ti)(ti)(ti)的(de)(de)(de)描(miao)述,“命(ming)(ming)由(you)身(shen)(shen)(shen)(shen)(shen)累及(ji)生死(si)(si),性(xing)(xing)(xing)由(you)心(xin)(xin)役及(ji)浮沉。命(ming)(ming)固心(xin)(xin)虛(xu),道隱無(wu)名(ming)。圓明(ming)返本,劫(jie)運皆空,身(shen)(shen)(shen)(shen)(shen)定形(xing)固,形(xing)固了(le)命(ming)(ming)。心(xin)(xin)定神(shen)全(quan),神(shen)全(quan)了(le)性(xing)(xing)(xing),神(shen)全(quan)形(xing)固,抱元可成(cheng)”,“命(ming)(ming)”由(you)于身(shen)(shen)(shen)(shen)(shen)的(de)(de)(de)拖累而有生死(si)(si),“性(xing)(xing)(xing)”由(you)于心(xin)(xin)被役使而不(bu)得真性(xing)(xing)(xing),“命(ming)(ming)”固心(xin)(xin)虛(xu)則可返本,心(xin)(xin)定則神(shen)全(quan),神(shen)全(quan)則形(xing)固則了(le)性(xing)(xing)(xing),因(yin)則身(shen)(shen)(shen)(shen)(shen)與(yu)心(xin)(xin)是(shi)復命(ming)(ming)返遠(yuan)之根。“全(quan)精(jing)(jing)保真,身(shen)(shen)(shen)(shen)(shen)安無(wu)欲,全(quan)氣(qi)養心(xin)(xin),心(xin)(xin)靜絕物,全(quan)神(shen)反虛(xu),虛(xu)極靜篤(du)”修命(ming)(ming)對人(ren)體(ti)(ti)(ti)形(xing)態及(ji)生理功能改善(shan)伴隨著(zhu)心(xin)(xin)理、心(xin)(xin)靈(ling)的(de)(de)(de)改善(shan)進程,《靈(ling)寶(bao)(bao)畢(bi)法》、《鐘(zhong)呂(lv)傳道集》與(yu)《太乙(yi)金華宗旨》闡述了(le)身(shen)(shen)(shen)(shen)(shen)與(yu)心(xin)(xin)變(bian)(bian)化的(de)(de)(de)各個方面內容。例(li)如《鐘(zhong)呂(lv)傳道集第十八論證驗》、《靈(ling)寶(bao)(bao)畢(bi)法》每一(yi)節都(dou)有身(shen)(shen)(shen)(shen)(shen)與(yu)心(xin)(xin)方面的(de)(de)(de)變(bian)(bian)化的(de)(de)(de)驗證。呂(lv)關注心(xin)(xin)與(yu)身(shen)(shen)(shen)(shen)(shen)的(de)(de)(de)相互作用,人(ren)是(shi)一(yi)個身(shen)(shen)(shen)(shen)(shen)心(xin)(xin)的(de)(de)(de)統一(yi)體(ti)(ti)(ti),人(ren)有了(le)這(zhe)個有限的(de)(de)(de)肉身(shen)(shen)(shen)(shen)(shen),精(jing)(jing)神(shen)也就被色身(shen)(shen)(shen)(shen)(shen)所限制,要(yao)達成(cheng)精(jing)(jing)神(shen)的(de)(de)(de)超越,就必須(xu)超越肉體(ti)(ti)(ti)的(de)(de)(de)限制,性(xing)(xing)(xing)命(ming)(ming)雙修正是(shi)根源于人(ren)具(ju)有色身(shen)(shen)(shen)(shen)(shen)障礙的(de)(de)(de)事實。
呂的(de)性命(ming)雙(shuang)修思想從后天(tian)有身(shen)開始(shi),返于先(xian)天(tian)無(wu)身(shen),“從后天(tian)的(de)性命(ming)修煉返還(huan)于先(xian)天(tian)的(de)性命(ming)本來合一的(de)境(jing)界(jie),以(yi)最后還(huan)虛(xu)的(de)工夫超出一己(ji)之身(shen)而冥合于虛(xu)空無(wu)限境(jing)界(jie)”。看(kan)破(po)我執與身(shen)執“心身(shen)非有,何所罣(gua)縈?”身(shen)不過是“四大膿血,如污糞中”。
命(ming)功修身(shen)正(zheng)是為(wei)了達成性功超(chao)越身(shen)心(xin)(xin),“有(you)形(xing)(xing)(xing)之中(zhong),而(er)(er)尋無形(xing)(xing)(xing),因命(ming)見(jian)(jian)性,實性之因,無形(xing)(xing)(xing)之中(zhong),而(er)(er)尋有(you)形(xing)(xing)(xing),因性見(jian)(jian)命(ming),故曰(yue)虛心(xin)(xin),性本天賦,自(zi)然而(er)(er)成,命(ming)本形(xing)(xing)(xing)靈(ling),筑鉛海內。”由于(yu)(yu)有(you)身(shen)的(de)(de)限(xian)制,而(er)(er)命(ming)有(you)生死(si),由于(yu)(yu)心(xin)(xin)受外物的(de)(de)役使,而(er)(er)性不能靜(jing)定。若命(ming)堅固(gu)心(xin)(xin)虛無,領悟語言之外的(de)(de)大(da)道,則(ze)真性返(fan)回(hui)本來,所有(you)的(de)(de)劫運都不存在,身(shen)心(xin)(xin)安定精(jing)氣(qi)強固(gu)則(ze)了命(ming)。心(xin)(xin)定了神氣(qi)全,神全自(zi)然精(jing)氣(qi)固(gu),則(ze)丹(dan)道可(ke)成。心(xin)(xin)靜(jing)則(ze)神反于(yu)(yu)虛,返(fan)于(yu)(yu)虛性則(ze)神虛無靜(jing)篤。所以一切源于(yu)(yu)心(xin)(xin)的(de)(de)因素,心(xin)(xin)靜(jing)則(ze)悟道,體(ti)道則(ze)氣(qi)回(hui),如此則(ze)丹(dan)結,成就(jiu)身(shen)外真身(shen)。
從有身到無身的修(xiu)煉過程中,識神(shen)(shen)(shen)、元(yuan)神(shen)(shen)(shen)、身之精(jing)氣神(shen)(shen)(shen)、有為(wei)、無為(wei)漸漸發生變(bian)化。呂洞賓以識神(shen)(shen)(shen)和元(yuan)神(shen)(shen)(shen)在不同階段的作用,提出回光(guang)(guang)的方法,回光(guang)(guang)是修(xiu)性的總名稱(cheng),“夫(fu)回光(guang)(guang),其總名耳。工夫(fu)進一(yi)層,則光(guang)(guang)華盛(sheng)一(yi)番,回法更妙一(yi)番。前者由外(wai)制內,今則居中御(yu)外(wai),前者即輔相主,今則奉主宣猷,面目一(yi)大顛倒(dao)也(ye)”。
修(xiu)煉中(zhong)識(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen)漸(jian)弱(ruo)元(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)漸(jian)顯,隨著(zhu)功夫的(de)上進(jin),元(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)日(ri)強,而識(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen)日(ri)弱(ruo),“用心(xin)即(ji)為(wei)識(shi)(shi)(shi)光(guang)(guang)(guang),放下(xia)(xia)(xia)乃(nai)為(wei)性(xing)光(guang)(guang)(guang)。”用心(xin)用意就是識(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen),放下(xia)(xia)(xia)則元(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)性(xing)光(guang)(guang)(guang)顯現,識(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen)不(bu)斷(duan),元(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)不(bu)生,心(xin)空,忘空,才為(wei)真空,有為(wei)法(fa)(fa)(fa)斷(duan)后天識(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen),無為(wei)法(fa)(fa)(fa)是回先天元(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen),無不(bu)為(wei)法(fa)(fa)(fa)是回真性(xing)。除了論述元(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)與識(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen),性(xing)光(guang)(guang)(guang)與識(shi)(shi)(shi)光(guang)(guang)(guang)的(de)區別,以(yi)(yi)作為(wei)其回光(guang)(guang)(guang)法(fa)(fa)(fa)的(de)理(li)論基礎之外,也(ye)具體地指出回光(guang)(guang)(guang)法(fa)(fa)(fa)的(de)修(xiu)習方式(shi)。比如,第(di)一(yi)章所說的(de)“訣中(zhong)捷訣”,以(yi)(yi)及第(di)三章、第(di)四章的(de)諦(di)觀鼻端及調理(li)呼吸(xi)之法(fa)(fa)(fa),都具有著(zhu)簡(jian)明且可直接進(jin)行操作的(de)特點,“前言(yan)回光(guang)(guang)(guang),乃(nai)指點初機,從外以(yi)(yi)制(zhi)內(nei),即(ji)輔以(yi)(yi)得主,此為(wei)中(zhong)下(xia)(xia)(xia)之士(shi)修(xiu)下(xia)(xia)(xia)二關(guan),以(yi)(yi)透上一(yi)關(guan)者(zhe)。”練功的(de)起初階段(duan),是識(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen)來控制(zhi)內(nei)部元(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen),通過制(zhi)服識(shi)(shi)(shi)神(shen)(shen)(shen)(shen)(shen)得以(yi)(yi)顯現元(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen),這是為(wei)中(zhong)下(xia)(xia)(xia)之士(shi)修(xiu)煉中(zhong)下(xia)(xia)(xia)兩(liang)關(guan),最后透入上關(guan)的(de)方法(fa)(fa)(fa)。
修(xiu)行之人過了筑基、煉(lian)(lian)精化氣(qi)、煉(lian)(lian)氣(qi)化神的階段,識神漸弱,到煉(lian)(lian)神還虛階段就可以以元神駕馭識神。以下詳細分析其變化過程(cheng):
“煉(lian)身攝氣的筑基階段(duan)(duan),識神起主導作用,元神漸漸顯露。此階段(duan)(duan)是“有為(wei)而為(wei)。”
煉精化炁階段,識(shi)神控(kong)制、指使(shi)元(yuan)神發(fa)揮作用。此階段從有(you)為(wei)而(er)漸入無為(wei),有(you)為(wei)占(zhan)主導。
煉炁(qi)化神(shen)階(jie)段,識神(shen)輔(fu)助、跟隨著元神(shen)發揮作用。此階(jie)段從有(you)為到(dao)無為過渡。
煉神(shen)還虛階段,識(shi)神(shen)漸漸隱退,元神(shen)起主導(dao)作用。此階段無為占主導(dao)。
煉(lian)虛合(he)道階段,識神泯滅,元神獨(du)尊。”此階段無為(wei)而無不為(wei),與道合真。
可(ke)見在(zai)修煉(lian)過(guo)程中,功(gong)(gong)夫(fu)從低到(dao)高,但(dan)始終是神(shen)(shen)氣(qi)合一(yi),形(xing)神(shen)(shen)合一(yi),性(xing)命(ming)相互作用,精氣(qi)神(shen)(shen)同時變化(hua)(hua)。隨著功(gong)(gong)夫(fu)的加深,命(ming)功(gong)(gong)的部分(fen),由(you)精固(gu),到(dao)精化(hua)(hua)炁,炁化(hua)(hua)神(shen)(shen)變化(hua)(hua),性(xing)功(gong)(gong)部分(fen),識神(shen)(shen)漸靜,元神(shen)(shen)漸顯。經(jing)過(guo)煉(lian)精化(hua)(hua)氣(qi)、煉(lian)氣(qi)化(hua)(hua)神(shen)(shen)、煉(lian)神(shen)(shen)還虛(xu)等一(yi)系(xi)列(lie)工(gong)夫(fu),使(shi)得形(xing)、氣(qi)、神(shen)(shen)、道之間互相轉(zhuan)化(hua)(hua),層(ceng)層(ceng)超越(yue),整個修煉(lian)過(guo)程是逐步打通身形(xing)障礙,達到(dao)形(xing)神(shen)(shen)俱妙的境地,實現性(xing)功(gong)(gong)和(he)命(ming)功(gong)(gong)的統(tong)一(yi)。
所以(yi)(yi)(yi)(yi)(yi)呂洞賓的《道德經心(xin)(xin)傳二種》中(zhong)講:“先以(yi)(yi)(yi)(yi)(yi)靜(jing)御氣(qi),后(hou)以(yi)(yi)(yi)(yi)(yi)精養身,無(wu)(wu)(wu)(wu)身不(bu)(bu)(bu)(bu)成道,有(you)(you)身不(bu)(bu)(bu)(bu)歸(gui)(gui)真(zhen),先以(yi)(yi)(yi)(yi)(yi)靜(jing)而(er)(er)(er)抱真(zhen),后(hou)以(yi)(yi)(yi)(yi)(yi)后(hou)天而(er)(er)(er)養身才(cai)是后(hou)其(qi)身,而(er)(er)(er)身外之(zhi)(zhi)(zhi)(zhi)(zhi)身方得。”呂洞賓的性(xing)命(ming)思想無(wu)(wu)(wu)(wu)不(bu)(bu)(bu)(bu)圍繞“身”而(er)(er)(er)展開。開始(shi)著(zhu)(zhu)手(shou)以(yi)(yi)(yi)(yi)(yi)修(xiu)命(ming)為(wei)主(zhu)要內容,但修(xiu)性(xing)是一(yi)(yi)(yi)直參與的。修(xiu)煉(lian)至(zhi)《靈寶(bao)畢法(fa)?第九內觀交換(huan)》時,隨著(zhu)(zhu)功法(fa)的深入(ru)(ru),陽(yang)神尚止于(yu)身中(zhong),性(xing)功愈(yu)純熟,“心(xin)(xin)源清徹,一(yi)(yi)(yi)照(zhao)萬破,亦不(bu)(bu)(bu)(bu)知(zhi)有(you)(you)物(wu)(wu)(wu)(wu)也。氣(qi)戰(zhan)剛強(qiang),萬感一(yi)(yi)(yi)息,亦不(bu)(bu)(bu)(bu)知(zhi)有(you)(you)法(fa)也。物(wu)(wu)(wu)(wu)物(wu)(wu)(wu)(wu)無(wu)(wu)(wu)(wu)物(wu)(wu)(wu)(wu),以(yi)(yi)(yi)(yi)(yi)還(huan)本來(lai)之(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)。法(fa)法(fa)無(wu)(wu)(wu)(wu)法(fa),乃全自(zi)得之(zhi)(zhi)(zhi)(zhi)(zhi)真(zhen)”。心(xin)(xin)源清徹,一(yi)(yi)(yi)心(xin)(xin)可以(yi)(yi)(yi)(yi)(yi)照(zhao)破萬物(wu)(wu)(wu)(wu),也就(jiu)不(bu)(bu)(bu)(bu)知(zhi)道有(you)(you)物(wu)(wu)(wu)(wu)。萬種感受凝于(yu)往來(lai)一(yi)(yi)(yi)息,也就(jiu)不(bu)(bu)(bu)(bu)知(zhi)道還(huan)有(you)(you)法(fa)。從(cong)萬物(wu)(wu)(wu)(wu)到(dao)無(wu)(wu)(wu)(wu)物(wu)(wu)(wu)(wu),以(yi)(yi)(yi)(yi)(yi)返還(huan)本來(lai)氣(qi)象(xiang),從(cong)萬法(fa)到(dao)無(wu)(wu)(wu)(wu)法(fa),才(cai)成全自(zi)得的真(zhen)元。即以(yi)(yi)(yi)(yi)(yi)心(xin)(xin)運化一(yi)(yi)(yi)氣(qi),就(jiu)能超(chao)越(yue)萬物(wu)(wu)(wu)(wu)達到(dao)無(wu)(wu)(wu)(wu)物(wu)(wu)(wu)(wu)、超(chao)越(yue)萬法(fa)達到(dao)無(wu)(wu)(wu)(wu)所法(fa),從(cong)而(er)(er)(er)返道還(huan)真(zhen)。“沖和之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi),凝而(er)(er)(er)不(bu)(bu)(bu)(bu)散(san)。至(zhi)虛真(zhen)性(xing),恬淡無(wu)(wu)(wu)(wu)為(wei)。神合乎道,歸(gui)(gui)于(yu)自(zi)然。當此之(zhi)(zhi)(zhi)(zhi)(zhi)際(ji),以(yi)(yi)(yi)(yi)(yi)無(wu)(wu)(wu)(wu)心(xin)(xin)為(wei)心(xin)(xin),如(ru)何謂之(zhi)(zhi)(zhi)(zhi)(zhi)應物(wu)(wu)(wu)(wu),以(yi)(yi)(yi)(yi)(yi)無(wu)(wu)(wu)(wu)物(wu)(wu)(wu)(wu)為(wei)物(wu)(wu)(wu)(wu),如(ru)何謂之(zhi)(zhi)(zhi)(zhi)(zhi)用法(fa),真(zhen)樂熙(xi)熙(xi),不(bu)(bu)(bu)(bu)知(zhi)己之(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)身,漸入(ru)(ru)無(wu)(wu)(wu)(wu)為(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)道,以(yi)(yi)(yi)(yi)(yi)入(ru)(ru)希(xi)夷之(zhi)(zhi)(zhi)(zhi)(zhi)域.”這里元氣凝聚不(bu)(bu)(bu)散失,真性(xing)無為,神(shen)與道合,超(chao)越外物、法與凡身(shen),入自然無為的道境(jing)。其功法要訣告誡,若認物境(jing),貪(tan)戀功中出現的幻境(jing),就會產(chan)生魔障,不(bu)(bu)(bu)得超(chao)脫之法,陽神(shen)止于身(shen)中,陽神(shen)不(bu)(bu)(bu)出,最多只是陸地(di)神(shen)仙長生不(bu)(bu)(bu)死,而不(bu)(bu)(bu)能脫質成神(shen)仙。
《靈(ling)寶畢法(fa)?第十超脫分形》是修(xiu)(xiu)煉(lian)的最(zui)高層次,“回視故軀,亦(yi)不(bu)(bu)(bu)(bu)見(jian)有。所見(jian)之者,乃如(ru)糞堆,又如(ru)枯(ku)木”。修(xiu)(xiu)煉(lian)到(dao)陽(yang)神(shen)(shen)出(chu)(chu)殼,出(chu)(chu)現身(shen)(shen)(shen)(shen)(shen)(shen)(shen)外之真身(shen)(shen)(shen)(shen)(shen)(shen)(shen),回看原來的肉身(shen)(shen)(shen)(shen)(shen)(shen)(shen),則(ze)不(bu)(bu)(bu)(bu)見(jian)有,所見(jian)是糞堆或是枯(ku)木。肉身(shen)(shen)(shen)(shen)(shen)(shen)(shen)本是幻身(shen)(shen)(shen)(shen)(shen)(shen)(shen),但肉身(shen)(shen)(shen)(shen)(shen)(shen)(shen)是修(xiu)(xiu)煉(lian)的必須條(tiao)件(jian)。看破(po)肉身(shen)(shen)(shen)(shen)(shen)(shen)(shen)并不(bu)(bu)(bu)(bu)等于(yu)在(zai)修(xiu)(xiu)煉(lian)之初就棄身(shen)(shen)(shen)(shen)(shen)(shen)(shen),而在(zai)超脫分形的層次上(shang),不(bu)(bu)(bu)(bu)看破(po)肉身(shen)(shen)(shen)(shen)(shen)(shen)(shen)陽(yang)身(shen)(shen)(shen)(shen)(shen)(shen)(shen)就不(bu)(bu)(bu)(bu)能(neng)出(chu)(chu)殼,只能(neng)止于(yu)身(shen)(shen)(shen)(shen)(shen)(shen)(shen)而為陸地神(shen)(shen)仙,陽(yang)神(shen)(shen)出(chu)(chu)還(huan)要返于(yu)肉身(shen)(shen)(shen)(shen)(shen)(shen)(shen),最(zui)終(zhong)功成身(shen)(shen)(shen)(shen)(shen)(shen)(shen)外之身(shen)(shen)(shen)(shen)(shen)(shen)(shen)成熟(shu),才可以(yi)棄身(shen)(shen)(shen)(shen)(shen)(shen)(shen)。此亦(yi)為“無身(shen)(shen)(shen)(shen)(shen)(shen)(shen)不(bu)(bu)(bu)(bu)成道,有身(shen)(shen)(shen)(shen)(shen)(shen)(shen)不(bu)(bu)(bu)(bu)成真”的注(zhu)解。
呂洞(dong)賓曰(yue)“所謂真(zhen)(zhen)(zhen)道(dao)養神(shen),偽道(dao)養形(xing),內(nei)全性(xing)命,外(wai)逆人(ren)情”,對(dui)形(xing)與神(shen)有如(ru)下(xia)之解(jie)“常(chang)抱其神(shen),以(yi)保其形(xing)……時加修(xiu)葺(qi),補漏遮風。四大幻軀,一包膿血(xue),污濁之體(ti),安能上升”,修(xiu)葺(qi)與補漏的是(shi)(shi)(shi)人(ren)身(shen)(shen)(shen)之中的精氣(qi)神(shen),人(ren)的形(xing)體(ti)是(shi)(shi)(shi)幻身(shen)(shen)(shen),不是(shi)(shi)(shi)真(zhen)(zhen)(zhen)身(shen)(shen)(shen),不過是(shi)(shi)(shi)一包膿血(xue),但精氣(qi)神(shen)是(shi)(shi)(shi)人(ren)之三寶(bao)。所以(yi)“著(zhu)相煉幻,徒費修(xiu)功(gong)”,真(zhen)(zhen)(zhen)正的大道(dao)是(shi)(shi)(shi)為了返于先(xian)天之性(xing)命,而(er)不是(shi)(shi)(shi)為了鍛煉形(xing)體(ti)養生,修(xiu)道(dao)要內(nei)修(xiu)性(xing)命,還(huan)要外(wai)積功(gong)德(de),心住(zhu)虛靈。
呂洞(dong)(dong)賓的(de)性(xing)命雙修不是追求可見的(de)肉身(shen)(shen)的(de)永(yong)恒,其命功修煉中是將色身(shen)(shen)修煉成“陽(yang)神(shen)”之仙(xian)。當陽(yang)神(shen)出現(xian),即(ji)是身(shen)(shen)外之真身(shen)(shen),而(er)非肉身(shen)(shen)幻(huan)身(shen)(shen),此時一定要超(chao)(chao)越(yue)身(shen)(shen)執(zhi)、我執(zhi)、法(fa)執(zhi),才能粉碎虛(xu)空(kong),與道合(he)真。呂洞(dong)(dong)賓的(de)回光(guang)法(fa)貫穿《靈(ling)寶畢法(fa)》整(zheng)個修煉過(guo)程(cheng),由修身(shen)(shen)入(ru)手,識(shi)神(shen)漸靜,元神(shen)漸顯,到最(zui)后(hou)超(chao)(chao)越(yue)身(shen)(shen)心。呂洞(dong)(dong)賓旨在“設法(fa)超(chao)(chao)越(yue)老(lao)子所謂‘此身(shen)(shen)’的(de)種種限制;但其所提(ti)示之方法(fa),顯然要比(bi)《老(lao)子》一書,來得清楚、明(ming)確,具有(you)可操作(zuo)性(xing)。”這正是鐘呂內(nei)丹主要貢獻之一。
“修心(xin)是道(dao)”
道以心(xin)得,心(xin)是身(shen)的主宰。呂(lv)洞賓曰“不外(wai)修(xiu)心(xin),心(xin)為(wei)精氣神(shen)之(zhi)(zhi)宰……三教(jiao)圣人,垂教(jiao)后學,無(wu)非教(jiao)人修(xiu)此(ci)一(yi)心(xin)……心(xin)未動之(zhi)(zhi)先,便是先天,既動之(zhi)(zhi)后,便落后天,故至靜時(shi),情識(shi)俱(ju)泯,宛然無(wu)極之(zhi)(zhi)真(zhen)……心(xin)不靜,則不虛,不虛則不靈,不靈則塊然頑鈍,與物無(wu)殊”。所以呂(lv)洞賓講(jiang)“不知修(xiu)心(xin)是道,心(xin)不外(wai)游,自(zi)然神(shen)定(ding),”修(xiu)心(xin)即修(xiu)道。
呂洞(dong)賓嘆世上(shang)之(zhi)(zhi)人羨(xian)慕神(shen)(shen)仙的多(duo),卻不知道修(xiu)煉自(zi)己的心(xin)(xin)(xin)(xin)(xin)(xin)性:“凡欲(yu)養神(shen)(shen),必(bi)先養氣,若欲(yu)養氣,必(bi)在(zai)忘言,若能(neng)(neng)(neng)忘言,不若絕(jue)慮,既能(neng)(neng)(neng)絕(jue)慮,皆(jie)在(zai)于心(xin)(xin)(xin)(xin)(xin)(xin)。心(xin)(xin)(xin)(xin)(xin)(xin)者(zhe),道之(zhi)(zhi)用,主宰一身(shen),莫大乎此(ci)。煉心(xin)(xin)(xin)(xin)(xin)(xin)之(zhi)(zhi)用,視聽(ting)不知,喜怒不起,忘情(qing)絕(jue)念,了悟(wu)身(shen)心(xin)(xin)(xin)(xin)(xin)(xin)”。主宰一身(shen)的是心(xin)(xin)(xin)(xin)(xin)(xin),若心(xin)(xin)(xin)(xin)(xin)(xin)能(neng)(neng)(neng)忘言絕(jue)慮,不受情(qing)欲(yu)牽(qian)制(zhi),則(ze)可以了悟(wu)身(shen)心(xin)(xin)(xin)(xin)(xin)(xin)。“不知修(xiu)心(xin)(xin)(xin)(xin)(xin)(xin)是道,心(xin)(xin)(xin)(xin)(xin)(xin)不外(wai)游(you),自(zi)然(ran)神(shen)(shen)定(ding)。”定(ding)心(xin)(xin)(xin)(xin)(xin)(xin)才可以神(shen)(shen)存,“定(ding)心(xin)(xin)(xin)(xin)(xin)(xin)棲神(shen)(shen),神(shen)(shen)以所存,心(xin)(xin)(xin)(xin)(xin)(xin)定(ding)神(shen)(shen)彰(zhang),神(shen)(shen)彰(zhang)物(wu)冥。”心(xin)(xin)(xin)(xin)(xin)(xin)定(ding)神(shen)(shen)明,當心(xin)(xin)(xin)(xin)(xin)(xin)寂然(ran)不動(dong),天機發動(dong),所以煉化精氣必(bi)須先修(xiu)心(xin)(xin)(xin)(xin)(xin)(xin),靜(jing)心(xin)(xin)(xin)(xin)(xin)(xin)無欲(yu)才是修(xiu)道的根(gen)本。“返而歸之(zhi)(zhi),以合天性”,“守道之(zhi)(zhi)基(ji),必(bi)虛(xu)(xu)其心(xin)(xin)(xin)(xin)(xin)(xin),心(xin)(xin)(xin)(xin)(xin)(xin)虛(xu)(xu)物(wu)虛(xu)(xu),物(wu)虛(xu)(xu)心(xin)(xin)(xin)(xin)(xin)(xin)靈”,心(xin)(xin)(xin)(xin)(xin)(xin)若不虛(xu)(xu),為外(wai)物(wu)反役,則(ze)“心(xin)(xin)(xin)(xin)(xin)(xin)神(shen)(shen)顛倒(dao),錯亂天真,種種心(xin)(xin)(xin)(xin)(xin)(xin)生(sheng),名曰妄心(xin)(xin)(xin)(xin)(xin)(xin)”。妄心(xin)(xin)(xin)(xin)(xin)(xin)是識神(shen)(shen),識神(shen)(shen)活則(ze)元神(shen)(shen)死(si)。
呂(lv)洞賓《沁園春》云(yun):“七返還丹在人,先(xian)須煉己待時。”煉己之功(gong),莫先(xian)于降心,但降心須要識得心。因(yin)為“性系乎心,命系乎身”,“忘情養(yang)性,虛心養(yang)神”。
修道起至關重要作用(yong)的是心,虛(xu)(xu)心養(yang)神(shen)(shen)(shen),虛(xu)(xu)心性(xing)(xing)明,“心虛(xu)(xu)性(xing)(xing)明,命固精生(sheng),滌慮洗心,沐浴此身。養(yang)性(xing)(xing)之方,保命之喻,性(xing)(xing)返虛(xu)(xu)寂,心入無為。精自(zi)化(hua)(hua)(hua)氣,氣自(zi)化(hua)(hua)(hua)神(shen)(shen)(shen),神(shen)(shen)(shen)自(zi)化(hua)(hua)(hua)虛(xu)(xu)”。
修心有兩層(ceng)超(chao)越:一是身與物(wu)相比,重身而輕物(wu)。以前面修命已講過,此(ci)不再談。
二是身與(yu)道,對身的超越(yue)。道教重身,重的是精氣(qi)神,重三寶(bao)“夫(fu)人一身,止精氣(qi)神”精氣(qi)神是煉丹之(zhi)藥(yao),無(wu)(wu)藥(yao)無(wu)(wu)從(cong)下手(shou)修行(xing)。無身不成道,是指無人之三(san)寶(bao)不(bu)可以修道成仙,有身不歸真,是精化氣,氣化神,神還虛,需要看破人身,而身心俱忘,最終與道合真。莊子提出的“心齋”、“坐忘”之法,《太平經》提出的“守一”之法,上清派的“存神”之法等,都屬于修性的方法。內丹修煉的煉神還虛階段也主要是一個修性的階段。
修心是道,呂指(zhi)明性(xing)命修行的要(yao)點和精(jing)氣神的轉換過程,修命則(ze)命固,修性(xing)則(ze)性(xing)靈,修心固(gu)住元精,精不(bu)因物境而散失,即(ji)為元精,元精是人(ren)命之根。“除情去欲,志在希言”,注意防范情與欲的魔(mo)障(zhang)。煉丹(dan)即(ji)是煉人(ren)之陰陽,以元神運化精,還丹(dan)是返(fan)還其本性,心不為外境(jing)所迷,而(er)返(fan)神內觀,“丹(dan)心即(ji)道,丹(dan)道即(ji)心,息(xi)因胎住,胎因息(xi)存(cun),息(xi)從(cong)心起,心靜(jing)息(xi)融。調息(xi)之道,息(xi)息(xi)歸根,根非有根,由炁而(er)生。”修(xiu)丹(dan)即(ji)是修(xiu)心,使先天(tian)一(yi)炁生。
修性以(yi)合道(dao),性功的(de)(de)作用(yong)即(ji)煉(lian)心(xin)(xin)悟(wu)道(dao),心(xin)(xin)運化(hua)一(yi)氣(qi),超越萬物達到(dao)無物,超越各種(zhong)法而達到(dao)無法,自(zi)然無為的(de)(de)真境(jing)。“心(xin)(xin)靜(jing)(jing)神全(quan),神凝性見……虛(xu)心(xin)(xin)養神,固握靈根……以(yi)心(xin)(xin)煉(lian)性,以(yi)氣(qi)保(bao)命(ming)(ming)……靜(jing)(jing)精氣(qi)神,始得(de)不亂,忘(wang)(wang)物我人,以(yi)防其漸……得(de)道(dao)忘(wang)(wang)言(yan)(yan)。”修心(xin)(xin)則(ze)神全(quan)性現(xian),虛(xu)心(xin)(xin)則(ze)命(ming)(ming)固,修煉(lian)心(xin)(xin)性,養氣(qi)保(bao)命(ming)(ming),至物人我皆忘(wang)(wang)的(de)(de)境(jing)界,體道(dao)而進(jin)入(ru)不可言(yan)(yan)說的(de)(de)真境(jing)。但修行過程中,會出現(xian)各種(zhong)幻境(jing),修道(dao)人要無容私心(xin)(xin)于(yu)物,過一(yi)境(jing),殺一(yi)境(jing)。所謂見佛(fo)斬(zhan)佛(fo),見魔斬(zhan)佛(fo),如果不能(neng)保(bao)持不著(zhu)境(jing)的(de)(de),心(xin)(xin)一(yi)著(zhu)物則(ze)有(you)入(ru)魔的(de)(de)危險。“所謂真者,虛(xu)心(xin)(xin)絕慮,保(bao)氣(qi)養精,應物而不存于(yu)物,養虛(xu)而體于(yu)虛(xu)空。”“心(xin)(xin)空道(dao)亦空,風(feng)靜(jing)(jing)林還(huan)靜(jing)(jing),卷(juan)盡浮云(yun)月(yue)自(zi)明(ming),中有(you)山(shan)河影”心(xin)(xin)不著(zhu)物,任一(yi)切變化(hua),幻境(jing)自(zi)去,神自(zi)復清明(ming)。
心性(xing)的(de)(de)(de)修(xiu)煉(lian)最(zui)終(zhong)目標一(yi)(yi)定是合道為(wei)一(yi)(yi),萬物一(yi)(yi)體,人(ren)(ren)我(wo)兩忘(wang),無(wu)(wu)物我(wo)對立分別。如果還(huan)有(you)一(yi)(yi)個(ge)自(zi)我(wo)的(de)(de)(de)意(yi)識,則(ze)無(wu)(wu)法(fa)與(yu)道相融為(wei)一(yi)(yi)。人(ren)(ren)如果作為(wei)一(yi)(yi)個(ge)獨(du)立的(de)(de)(de)個(ge)體與(yu)道相對,則(ze)人(ren)(ren)是有(you)限的(de)(de)(de)存在。人(ren)(ren)如果能突破自(zi)我(wo)而與(yu)萬物一(yi)(yi)體,人(ren)(ren)我(wo)兩忘(wang),則(ze)人(ren)(ren)就能返(fan)與(yu)無(wu)(wu)限的(de)(de)(de)道,能獲得無(wu)(wu)限與(yu)超越。呂的(de)(de)(de)內(nei)丹雖(sui)有(you)一(yi)(yi)套系統的(de)(de)(de)具(ju)體有(you)為(wei)的(de)(de)(de)修(xiu)煉(lian)功夫,但(dan)其最(zui)后歸(gui)宿則(ze)是“與(yu)道為(wei)一(yi)(yi)”,無(wu)(wu)為(wei)自(zi)然。
“內修性命(ming),外積德功(gong)”
據道教史傳的載述,呂洞賓證道之后,鐘離權曾勸他即刻解脫,脫離塵世,然而他發誓要度盡眾生之后,才隱入真境。正是因為這一宏愿,民間又稱他為“玄門中的觀世音”。呂洞賓可貴之處,即是發下“必度盡眾生,方肯升天”的宏愿,并身體力行,不分別地渡世人,關注現世,提倡在塵世中修行,從而在民間與道教產生極大的影響。
呂(lv)主張欲修(xiu)(xiu)(xiu)仙(xian)(xian)(xian)(xian)道(dao)(dao)(dao)先修(xiu)(xiu)(xiu)人(ren)(ren)道(dao)(dao)(dao)。“人(ren)(ren)道(dao)(dao)(dao)未了(le),仙(xian)(xian)(xian)(xian)道(dao)(dao)(dao)難全,欲修(xiu)(xiu)(xiu)真道(dao)(dao)(dao),人(ren)(ren)道(dao)(dao)(dao)合仙(xian)(xian)(xian)(xian)”,“欲學仙(xian)(xian)(xian)(xian)道(dao)(dao)(dao)長(chang)生,先修(xiu)(xiu)(xiu)人(ren)(ren)道(dao)(dao)(dao)為務”。即提倡修(xiu)(xiu)(xiu)道(dao)(dao)(dao)先做(zuo)人(ren)(ren),“陰德(de)(de)伏(fu)鬼,陽德(de)(de)伏(fu)人(ren)(ren),二德(de)(de)既備,道(dao)(dao)(dao)果堪成。絕除煙火,滅貪戀心。內(nei)(nei)修(xiu)(xiu)(xiu)性(xing)命(ming),外(wai)積德(de)(de)功(gong)。”要(yao)求(qiu)修(xiu)(xiu)(xiu)道(dao)(dao)(dao)者廣(guang)修(xiu)(xiu)(xiu)道(dao)(dao)(dao)德(de)(de),內(nei)(nei)修(xiu)(xiu)(xiu)性(xing)命(ming),外(wai)積功(gong)德(de)(de)。鐘呂(lv)丹法中(zhong),天仙(xian)(xian)(xian)(xian)要(yao)廣(guang)修(xiu)(xiu)(xiu)道(dao)(dao)(dao)德(de)(de),功(gong)德(de)(de)圓滿才能成仙(xian)(xian)(xian)(xian)。
呂(lv)洞賓性(xing)(xing)命修(xiu)煉(lian)思想(xiang)肯定現世并(bing)超越現世,教(jiao)導修(xiu)真(zhen)之(zhi)(zhi)士立(li)行立(li)功、普(pu)世濟人(ren),是修(xiu)性(xing)(xing)與修(xiu)命的(de)現世結合,使修(xiu)道(dao)行為(wei)不同于以(yi)(yi)前隱于遠離人(ren)世的(de)山(shan)(shan)林,而(er)是在(zai)(zai)世出世,“學道(dao)者,原不在(zai)(zai)山(shan)(shan)。處塵世,隱金馬,方是大修(xiu)行人(ren)。故曰:山(shan)(shan)惟靜(jing)而(er)已。”提出煉(lian)心(xin)(xin)在(zai)(zai)塵世。《百字碑》云(yun):“真(zhen)常須應物,應物要不迷(mi)。”講靜(jing)修(xiu)要在(zai)(zai)應事接物之(zhi)(zhi)中,不迷(mi)于塵事。做到以(yi)(yi)無形(xing)之(zhi)(zhi)真(zhen)以(yi)(yi)應有形(xing)之(zhi)(zhi)假(jia),并(bing)且借假(jia)以(yi)(yi)修(xiu)真(zhen)。《前八(ba)品(pin)仙經之(zhi)(zhi)五行端教(jiao)品(pin)》勸修(xiu)道(dao)人(ren)修(xiu)忠孝道(dao),以(yi)(yi)大隱隱于市井的(de)方式(shi)修(xiu)煉(lian)心(xin)(xin)性(xing)(xing),“但(dan)絕(jue)塵心(xin)(xin),道(dao)心(xin)(xin)坦然(ran),廣(guang)行陰德(de),回悟三(san)元(yuan),”在(zai)(zai)塵世中絕(jue)塵心(xin)(xin),積陰德(de)以(yi)(yi)明心(xin)(xin)見性(xing)(xing)。
呂主張普(pu)度(du)群(qun)(qun)生(sheng),傳道(dao)(dao)于大德(de)之(zhi)(zhi)人(ren)。“修(xiu)道(dao)(dao)之(zhi)(zhi)人(ren),心無(wu)毫塵(chen),得道(dao)(dao)之(zhi)(zhi)士,行多隱貧,道(dao)(dao)非(fei)財授(shou),授(shou)傳信人(ren),以(yi)利求吾(wu),吾(wu)何以(yi)聞?虛己(ji)覓(mi)道(dao)(dao),圣必(bi)顯靈。有此(ci)大道(dao)(dao),付于德(de)人(ren),惟爾孚(fu)佑,累積功(gong)勛。龍沙現化,普(pu)度(du)群(qun)(qun)生(sheng),世有修(xiu)學誠心之(zhi)(zhi)士,命汝廣傳,濟拔沉淪。務使大道(dao)(dao),在(zai)在(zai)昌明(ming)。” 度人不論(lun)(lun)其貴賤,而(er)論(lun)(lun)其德行(xing),要(yao)求普度眾生以(yi)救世人,“行(xing)吾道者,積功(gong)修德,勸善(shan)(shan)化惡(e),講教(jiao)忠孝,勵勉信誠,以(yi)氣致柔,從容中道”,“以(yi)道義(yi)行(xing)仁(ren)慈(ci),利物濟生,愍(min)貧恤苦,慈(ci)悲惻隱,澤(ze)及昆(kun)蟲,至(zhi)于草木,不可傷殘(can)。”要(yao)求教(jiao)化世人行(xing)善(shan)(shan)修行(xing),愛(ai)養人民及一切生命。
呂(lv)洞賓傳(chuan)道對象不分門(men)第與(yu)貴賤,上至(zhi)達官貴人,下至(zhi)妓女,不僅在(zai)道門(men)中顯化(hua),也在(zai)佛門(men)中點化(hua),并寫下大量的勸世詩文(wen)。如(ru)“黃秀才,黃秀才,既修真,須且早,人間萬事(shi)何時(shi)了。貪名貪利(li)愛金多,為他財(cai)色身衰老”,“莫教大限到身來,又是隨流(liu)入生(sheng)(sheng)滅”,“莫退初(chu)心(xin),善愛善愛”。呂(lv)洞賓勸人修道,“養得兒形似我(wo)形,我(wo)身枯悴子光精。生(sheng)(sheng)生(sheng)(sheng)世世常如(ru)此(ci),爭似留(liu)神養自身” 呂洞賓還寫了大量勸(quan)世詩文(wen),以啟發人從世上的迷(mi)中(zhong)覺悟,當今仍常見勸(quan)善文(wen):“一毫(hao)之善,與人方(fang)便,一毫(hao)之惡,勸(quan)君莫作(zuo),衣食隨緣,自然快樂,算是甚命,問什么卜,欺人是禍,饒人是福,天(tian)眼昭(zhao)昭(zhao),報應甚速,諦(di)聽吾言,神(shen)欽(qin)鬼伏”。 “貪貴貪榮逐利名,追(zhui)游醉后(hou)戀歡情,年不永(yong),代君驚,一報(bao)身(shen)終(zhong)哪里生(sheng)。”這(zhe)些詩(shi)文至(zhi)今廠(chang)為(wei)流傳,這(zhe)種(zhong)托呂(lv)洞(dong)賓(bin)之(zhi)名寫詩(shi)文及(ji)道經的行為(wei)本身(shen)就說明(ming)呂(lv)洞(dong)賓(bin)在民眾中的威(wei)望(wang)。
呂(lv)(lv)洞(dong)賓(bin)在(zai)(zai)道教(jiao)“下開南北東西(xi)四宗及千峰、五(wu)柳等(deng)諸派”,成為(wei)道教(jiao)內丹祖(zu)(zu)師,在(zai)(zai)民(min)間由(you)真(zhen)人(ren)、真(zhen)君(jun)、帝君(jun)不斷加封,成為(wei)百姓膜拜的(de)神(shen)仙。可以說(shuo)呂(lv)(lv)祖(zu)(zu)信(xin)仰與呂(lv)(lv)的(de)內丹思想之所以在(zai)(zai)宋以后的(de)中(zhong)國盛(sheng)行,宋以后的(de)各種文(wen)獻關于呂(lv)(lv)洞(dong)賓(bin)的(de)記載屢世(shi)不絕,與呂(lv)(lv)洞(dong)賓(bin)提倡“內修(xiu)性命,外積德功(gong)”的(de)傳道度(du)人(ren)活動密切相關。
三教(jiao)融通
呂認為三(san)教(jiao)一(yi)(yi)理:“圣學(xue)(xue)以‘知止(zhi)’始,以‘止(zhi)至(zhi)善’終,始乎無(wu)(wu)極,歸乎無(wu)(wu)極。佛(fo)以‘無(wu)(wu)住而(er)生心(xin)(xin)’為一(yi)(yi)大(da)藏(zang)教(jiao)旨。吾道以‘致(zhi)虛’二字,完性命(ming)(ming)全功。總之(zhi),三(san)教(jiao)不過(guo)一(yi)(yi)句,為出死護生之(zhi)神丹,神丹惟何(he),曰‘一(yi)(yi)切(qie)處無(wu)(wu)心(xin)(xin)’而(er)已(yi)”。儒學(xue)(xue)以《大(da)學(xue)(xue)》的“知止(zhi)”開始,到“止(zhi)于至(zhi)善”為終;佛(fo)學(xue)(xue)是以《金剛經》的“無(wu)(wu)所住而(er)生其心(xin)(xin)”為大(da)藏(zang)教(jiao)旨;道教(jiao)以《老(lao)子》所講的“至(zhi)虛極”來(lai)完成性命(ming)(ming)全功,三(san)教(jiao)共(gong)同之(zhi)處是“一(yi)(yi)切(qie)處要無(wu)(wu)心(xin)(xin)” 老子從無(wu)(wu)為(wei)(wei)(wei)而(er)得道(dao)(dao):“致虛極(ji),守靜篤”,“為(wei)(wei)(wei)道(dao)(dao)日損,損之又損,以至無(wu)(wu)為(wei)(wei)(wei),無(wu)(wu)為(wei)(wei)(wei)而(er)無(wu)(wu)不為(wei)(wei)(wei)。”釋(shi)迎牟尼(ni)說:“一(yi)切圣(sheng)賢皆以無(wu)(wu)為(wei)(wei)(wei)法而(er)有(you)差別”。意即佛(fo)、道(dao)(dao)、儒三家創立者皆是通過無(wu)(wu)為(wei)(wei)(wei)之法由靜定(ding)中而(er)得其(qi)宇宙(zhou)的根本大(da)道(dao)(dao),因而(er)三教歸(gui)于一(yi)理。
呂洞(dong)賓(bin)主張三(san)教(jiao)(jiao)(jiao)合一,反對三(san)教(jiao)(jiao)(jiao)“分(fen)門別戶,各持(chi)(chi)一端,互為攻勸,各存(cun)一見,持(chi)(chi)論立(li)說”,如果是為道而說,還屬(shu)公誠,但(dan)“其流既遠(yuan),私(si)弊叢生,彼此相(xiang)擊,各樹黨援,名為衛(wei)道,而實為己”,“豈知三(san)教(jiao)(jiao)(jiao),本(ben)出一原,會通(tong)斯(si)旨,并可不立(li)。”呂洞(dong)賓(bin)言:“三(san)教(jiao)(jiao)(jiao)總一教(jiao)(jiao)(jiao),得(de)來無欲間(jian)。”呂洞(dong)賓(bin)雖有批(pi)評佛教(jiao)(jiao)(jiao),但(dan)如同他(ta)亦批(pi)評道教(jiao)(jiao)(jiao)一樣,是批(pi)評其中義(yi)理上不實之處,而非是一己之見。呂洞(dong)賓(bin)教(jiao)(jiao)(jiao)后(hou)人放(fang)棄分(fen)別之心,“念佛虔誠即是丹,念珠(zhu)八百轉循環,念成舍利(li)超生死,念結菩提了圣凡。念意(yi)不隨(sui)流水去,念心常伴白云(yun)間(jian)。念開妙竅通(tong)靈慧,念偈今留與汝參(can)”。呂所留下的度人事跡亦是不分(fen)佛、道、儒(ru),在三(san)教(jiao)(jiao)(jiao)之中皆有顯(xian)現。
后世道教丹派以鐘呂丹道為宗,同樣融通儒釋,皆倡三教歸一之旨。南宗張伯端以道為本,援佛儒入道,《悟真篇·自序》中明確說“唐忠國師,于語錄首敘老莊言,以顯至道之本末如此。豈非教雖分三,道乃歸一”。“釋氏以空寂為宗,若頓悟圓通,則直超彼岸;老氏以煉養為真,若得其樞要,則立躋圣位;仲尼序正人倫,施仁義禮樂之教”。而北宗王重陽明確提出三教合一,道釋儒均齊,無有偏重。《重陽全真集》有《孫公問三教》一詩曰:“儒門釋戶道相通,三教從來一祖風。悟澈便令知出入,曉明應許覺寬洪。精神氣候誰能比,日月星辰自可同。達理識文清靜得,晴空上面觀虛空。”“三教合一”在道教幾無爭議,可見創立丹道正統的祖師呂洞賓對此有一定的影響的。
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