轉載自道學網(wang)
張晟,四川大(da)學道教(jiao)與宗教(jiao)文化研(yan)究所博(bo)士研(yan)究生,江(jiang)西財經大(da)學人文學院教(jiao)師。
主題詞(ci):太乙(yi)救苦天尊,生命符(fu)號,養生宗旨
道(dao)教(jiao)以(yi)(yi)神仙(xian)信仰為(wei)特質,神仙(xian)既是道(dao)教(jiao)信徒孜(zi)孜(zi)追求(qiu)的生(sheng)命理(li)想,也是道(dao)教(jiao)"重生(sheng)貴(gui)生(sheng),無量度人"的教(jiao)具。它以(yi)(yi)符(fu)號(hao)象征方(fang)式傳遞(di)著道(dao)教(jiao)對于生(sheng)命現(xian)象、本質及其(qi)規律的根本認知,顯示(shi)了(le)與道(dao)同體的大慈悲情懷。本文擬以(yi)(yi)在道(dao)教(jiao)神仙(xian)譜(pu)系中具有(you)重要地位的太乙救苦天(tian)尊為(wei)個(ge)例,就其(qi)生(sheng)命象征意義(yi)作(zuo)一粗淺探(tan)討。
一、太(tai)乙救苦(ku)天尊(zun)神格的形成
"太(tai)乙(yi)(yi)"一(yi)詞,或作"太(tai)一(yi)"、"泰一(yi)"、"大一(yi)"①等(deng)。從字面解,"太(tai)乙(yi)(yi)"為至上(shang)至尊(zun)之義,后(hou)又衍生(sheng)為本源(yuan)、規(gui)律的(de)代名詞,在中國文(wen)化(hua)(hua)中具有深(shen)厚的(de)思(si)想積淀與(yu)民(min)俗(su)學淵(yuan)源(yuan)。道(dao)教(jiao)(jiao)沿(yan)承此意,以太(tai)乙(yi)(yi)為生(sheng)命本源(yuan)與(yu)規(gui)律的(de)文(wen)化(hua)(hua)符號,并加(jia)以宗教(jiao)(jiao)神(shen)學理論改(gai)造(zao),逐漸形成了道(dao)教(jiao)(jiao)先天(tian)尊(zun)神(shen)太(tai)乙(yi)(yi)救(jiu)苦天(tian)尊(zun)。
太乙作為道教先天尊神的形象出現較早。東漢張角太平道崇奉"中黃太一"。魏晉道書《老子中經》將"太一"列為第一神仙:"上上太一者,道之父也,天地之先也。"②稱太乙君有八卦神為其八位使者。梁陶弘景《真靈位業圖》的第一神階之右位,列有"玉天太一君"、"太一玉君",居玉清境,以號令群真。六朝時期的上清經有主司胞胎之神的太乙。東晉葛洪《抱樸子內篇》與原題赤松子述《上清九真中經內訣》均載有"醮太一法",強調煉丹和服丹(dan)需祭祀(si)太(tai)(tai)(tai)乙(yi)(yi)(yi)神(shen)。南朝(chao)陸修靜《洞玄靈寶五(wu)感文》列"太(tai)(tai)(tai)一(yi)齋"為(wei)靈寶齋法之一(yi),其特點(dian)以恭肅為(wei)首。宋呂(lv)元素(su)《道(dao)(dao)門定制》卷6引(yin)唐五(wu)代杜光庭語稱(cheng):"太(tai)(tai)(tai)一(yi)齋,十(shi)(shi)神(shen)太(tai)(tai)(tai)一(yi)主(zhu)之。帝王修奉(feng),展禮(li)配天(tian)。"③唐以后又(you)出現以五(wu)福太(tai)(tai)(tai)乙(yi)(yi)(yi)為(wei)主(zhu)的十(shi)(shi)神(shen)太(tai)(tai)(tai)乙(yi)(yi)(yi)。十(shi)(shi)神(shen)太(tai)(tai)(tai)乙(yi)(yi)(yi)在清微(wei)道(dao)(dao)法中(zhong)被稱(cheng)為(wei)十(shi)(shi)神(shen)真君(jun),《道(dao)(dao)法會元》卷45《清微(wei)禳(rang)兵(bing)劫文檢》中(zhong)有其具體名號。具體在雷法行持中(zhong),十(shi)(shi)神(shen)太(tai)(tai)(tai)乙(yi)(yi)(yi)又(you)被演化為(wei)專主(zhu)風(feng)雷的"引(yin)雷十(shi)(shi)神(shen)",等等。道(dao)(dao)經、道(dao)(dao)書、道(dao)(dao)法中(zhong),關(guan)涉太(tai)(tai)(tai)乙(yi)(yi)(yi)尊神(shen)的內容極(ji)多。從(cong)生(sheng)命(ming)本(ben)質(zhi)來看,諸多太(tai)(tai)(tai)乙(yi)(yi)(yi)神(shen)均是(shi)道(dao)(dao)教(jiao)以德合(he)道(dao)(dao)的養生(sheng)方法,內涵道(dao)(dao)教(jiao)關(guan)于(yu)生(sheng)命(ming)之"德"的一(yi)貫之理,也是(shi)生(sheng)命(ming)樞(shu)紐所在。
作為(wei)(wei)(wei)道教(jiao)"太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)"的(de)神(shen)格(ge)形象,大(da)(da)約形成(cheng)于(yu)六朝(chao)中(zhong)晚期。唐宋(song)(song)(song)(song)以后,道教(jiao)科(ke)(ke)儀(yi)(yi)中(zhong)新出了大(da)(da)量以太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)為(wei)(wei)(wei)主體神(shen)明(ming)的(de)度亡科(ke)(ke)儀(yi)(yi),如(ru)《太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)說拔度血湖寶(bao)(bao)懺(chan)》、《靈(ling)寶(bao)(bao)煉(lian)度》、《九幽燈儀(yi)(yi)》等(deng)(deng)。此(ci)外,在宋(song)(song)(song)(song)元以后的(de)黃箓齋中(zhong),太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)分(fen)有(you)多種化(hua)身,另有(you)十(shi)方(fang)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)之(zhi)(zhi)(zhi)稱(cheng)。道經稱(cheng)東極(ji)(ji)青(qing)(qing)(qing)玄(xuan)(xuan)上(shang)帝(di)即化(hua)太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun),又應化(hua)十(shi)方(fang),而(er)為(wei)(wei)(wei)十(shi)方(fang)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)。清(qing)陳仲遠《廣成(cheng)儀(yi)(yi)制》之(zhi)(zhi)(zhi)《十(shi)王(wang)告簡全集》中(zhong)詳細羅列(lie)了十(shi)方(fang)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)的(de)職(zhi)能(neng)(neng)。由于(yu)這十(shi)方(fang)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)的(de)神(shen)性(xing)職(zhi)守,已體現出地府(fu)(fu)冥(ming)(ming)王(wang)的(de)職(zhi)能(neng)(neng),為(wei)(wei)(wei)了治(zhi)理(li)九幽冥(ming)(ming)府(fu)(fu)神(shen)鬼之(zhi)(zhi)(zhi)事,十(shi)方(fang)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)還(huan)化(hua)身十(shi)方(fang)冥(ming)(ming)王(wang)、真君。在此(ci)類科(ke)(ke)儀(yi)(yi)中(zhong),太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)既(ji)要接引浮生(sheng),還(huan)要主持以水火交煉(lian)亡魂(hun)(hun)、清(qing)蕩(dang)血湖地獄(yu)、破獄(yu)拔度罪魂(hun)(hun)等(deng)(deng)職(zhi)事,儼然(ran)道教(jiao)中(zhong)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)拔度尊(zun)(zun)神(shen)的(de)形象。道經中(zhong)太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)有(you)多種稱(cheng)謂,或青(qing)(qing)(qing)玄(xuan)(xuan)大(da)(da)帝(di)、青(qing)(qing)(qing)華大(da)(da)帝(di)、東極(ji)(ji)青(qing)(qing)(qing)華大(da)(da)帝(di),或尋聲救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)、十(shi)方(fang)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)等(deng)(deng)等(deng)(deng),簡稱(cheng)太(tai)(tai)乙(yi)(yi)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)、救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)。南(nan)宋(song)(song)(song)(song)留用(yong)光《無上(shang)黃箓大(da)(da)齋立成(cheng)儀(yi)(yi)》中(zhong)太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)位列(lie)六御(yu)(yu)之(zhi)(zhi)(zhi)一,總御(yu)(yu)萬類。南(nan)宋(song)(song)(song)(song)王(wang)契真《上(shang)清(qing)靈(ling)寶(bao)(bao)大(da)(da)法(fa)》卷10稱(cheng):"太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun),乃始(shi)青(qing)(qing)(qing)一氣(qi)(qi),元始(shi)分(fen)形,九圣(sheng)九真九仙之(zhi)(zhi)(zhi)師(shi),掌(zhang)普度生(sheng)氣(qi)(qi)之(zhi)(zhi)(zhi)元,曰東極(ji)(ji)青(qing)(qing)(qing)宮長樂世界(jie)青(qing)(qing)(qing)玄(xuan)(xuan)上(shang)帝(di)太(tai)(tai)一元皇救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)是也(ye)(ye);次(ci)政十(shi)方(fang)億劫應化(hua)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun),非修證品位。真人蓋元始(shi)上(shang)帝(di)之(zhi)(zhi)(zhi)皇裔,玄(xuan)(xuan)氣(qi)(qi)神(shen)化(hua)之(zhi)(zhi)(zhi)分(fen)形也(ye)(ye)。治(zhi)青(qing)(qing)(qing)玄(xuan)(xuan)左府(fu)(fu)。"④所以,我們以為(wei)(wei)(wei),比(bi)較完整的(de)太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)形象,是伴(ban)隨著祭(ji)煉(lian)儀(yi)(yi)式(shi)的(de)成(cheng)熟(shu)而(er)定(ding)型。據陳耀庭先生(sheng)考(kao)論,祭(ji)煉(lian)儀(yi)(yi)式(shi)大(da)(da)約產生(sheng)于(yu)北宋(song)(song)(song)(song)末年(nian)而(er)流行(xing)于(yu)南(nan)宋(song)(song)(song)(song)⑤。依此(ci)推斷,太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)苦(ku)(ku)(ku)(ku)(ku)(ku)天(tian)(tian)(tian)(tian)(tian)尊(zun)(zun)當定(ding)型于(yu)兩宋(song)(song)(song)(song)時期。這也(ye)(ye)與(yu)兩宋(song)(song)(song)(song)時期戰爭連年(nian),饑荒、瘟(wen)疫頻繁(fan),人民生(sheng)活(huo)境(jing)況(kuang)艱難的(de)歷史背景(jing)有(you)關。
神(shen)(shen)仙信仰(yang)是(shi)道教(jiao)的教(jiao)化(hua)工具(ju),在具(ju)體構造各類(lei)神(shen)(shen)仙的宗教(jiao)形象(xiang)時,道教(jiao)往往從(cong)顏色(se)(se)、方位、物類(lei)、氣(qi)味(wei)、數字(zi)、功能等方面進行(xing)綜(zong)合歸納,并借助陰(yin)陽、五行(xing)、易學(xue)等理(li)論(lun)表達(da)神(shen)(shen)仙寓意。就太乙救(jiu)苦天尊而言,神(shen)(shen)仙譜系(xi)中(zhong)凡(fan)是(shi)涉及青色(se)(se)、東方、風木(mu)、太極、天三、地八、生發等含義的(de)道神,似乎都與(yu)其有淵源。在(zai)生命之德的(de)一(yi)貫之理(li)(li)與(yu)外(wai)在(zai)神學理(li)(li)論的(de)共同建構下,道教以象言義,賦(fu)予了(le)太乙(yi)救苦天尊眾多化身(shen)。
這種以象言義的隱(yin)喻方(fang)法同樣體現在太(tai)乙救(jiu)苦天(tian)尊的生命符號(hao)內涵中。
二、太乙(yi)救(jiu)苦天尊(zun)的(de)生命(ming)符號內涵
通覽與太(tai)乙(yi)(yi)救苦(ku)天尊相關的(de)道經,可以發現(xian)太(tai)乙(yi)(yi)救苦(ku)天尊的(de)生命符號(hao)象征意(yi)義(yi)主要有三層。
其一,在生(sheng)(sheng)(sheng)成(cheng)論層面(mian),太乙救苦(ku)天(tian)尊象(xiang)征(zheng)著(zhu)元氣(qi)。道(dao)(dao)教認為(wei)元氣(qi)是萬物(wu)(wu)的(de)(de)(de)本(ben)質結構、變化(hua)動(dong)力(li)、生(sheng)(sheng)(sheng)成(cheng)機制,為(wei)道(dao)(dao)之用,"通天(tian)下一氣(qi)爾"⑥。道(dao)(dao)既(ji)是萬物(wu)(wu)生(sheng)(sheng)(sheng)化(hua)的(de)(de)(de)根源,也(ye)是萬物(wu)(wu)運(yun)化(hua)所(suo)必(bi)然遵循的(de)(de)(de)規則。所(suo)以,萬物(wu)(wu)皆是道(dao)(dao)生(sheng)(sheng)(sheng)氣(qi)化(hua)的(de)(de)(de)必(bi)然。作為(wei)道(dao)(dao)教生(sheng)(sheng)(sheng)命觀中的(de)(de)(de)一種生(sheng)(sheng)(sheng)命形態,神仙的(de)(de)(de)來(lai)(lai)源與構成(cheng)也(ye)遵循著(zhu)道(dao)(dao)生(sheng)(sheng)(sheng)氣(qi)化(hua)的(de)(de)(de)生(sheng)(sheng)(sheng)成(cheng)原則。道(dao)(dao)經中有(you)關先天(tian)之神、后(hou)天(tian)仙真、道(dao)(dao)教民俗神的(de)(de)(de)由來(lai)(lai)都說明了(le)這一點(dian)。
太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)苦(ku)(ku)天(tian)(tian)尊(zun)(zun)的來源與(yu)形質(zhi)(zhi)構成也遵循(xun)著道(dao)生氣化(hua)的原則(ze)。在(zai)(zai)本(ben)質(zhi)(zhi)上(shang),太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)苦(ku)(ku)天(tian)(tian)尊(zun)(zun)源于道(dao)。《太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)苦(ku)(ku)護身(shen)妙經》借元(yuan)始天(tian)(tian)尊(zun)(zun)之(zhi)(zhi)(zhi)口稱:雖然萬物(wu)萬靈(ling)遵道(dao)而(er)生,各(ge)有(you)示現,有(you)形之(zhi)(zhi)(zhi)相似乎不同,但他(ta)們在(zai)(zai)本(ben)質(zhi)(zhi)上(shang)并沒有(you)區別,都為(wei)(wei)(wei)(wei)(wei)(wei)道(dao)所化(hua)生,與(yu)道(dao)同體。太(tai)(tai)上(shang)老君(jun)(jun)、太(tai)(tai)一救(jiu)(jiu)苦(ku)(ku)天(tian)(tian)尊(zun)(zun)等先天(tian)(tian)尊(zun)(zun)神,都為(wei)(wei)(wei)(wei)(wei)(wei)象(xiang)征(zheng)道(dao)的元(yuan)始天(tian)(tian)尊(zun)(zun)所化(hua)生,是道(dao)之(zhi)(zhi)(zhi)別名,不同處在(zai)(zai)于各(ge)有(you)所司。在(zai)(zai)形質(zhi)(zhi)上(shang),太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)苦(ku)(ku)天(tian)(tian)尊(zun)(zun)象(xiang)征(zheng)元(yuan)氣。經文中,元(yuan)始天(tian)(tian)尊(zun)(zun)告訴太(tai)(tai)上(shang)老君(jun)(jun):"此(太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)苦(ku)(ku)天(tian)(tian)尊(zun)(zun))是九(jiu)陽之(zhi)(zhi)(zhi)精,甚靈(ling)甚靈(ling)。"⑦"天(tian)(tian)尊(zun)(zun)則(ze)元(yuan)氣是也,法身(shen)無相,積(ji)氣成真,為(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)中之(zhi)(zhi)(zhi)尊(zun)(zun)。聚則(ze)成形,散復為(wei)(wei)(wei)(wei)(wei)(wei)氣。"⑧可見,太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)苦(ku)(ku)天(tian)(tian)尊(zun)(zun)以(yi)先天(tian)(tian)至陽元(yuan)氣為(wei)(wei)(wei)(wei)(wei)(wei)形質(zhi)(zhi)。道(dao)教(jiao)中,元(yuan)氣是混沌(dun)狀態,陰陽兩具(ju),自身(shen)具(ju)備生化(hua)之(zhi)(zhi)(zhi)能力(li),為(wei)(wei)(wei)(wei)(wei)(wei)造化(hua)之(zhi)(zhi)(zhi)基(ji)。因(yin)此,太(tai)(tai)乙(yi)(yi)救(jiu)(jiu)苦(ku)(ku)天(tian)(tian)尊(zun)(zun)具(ju)備了化(hua)生各(ge)種(zhong)形象(xiang)的形質(zhi)(zhi)上(shang)的理(li)論依據,其"化(hua)身(shen)如恒沙(sha)數,物(wu)隨聲(sheng)應。或(huo)(huo)住天(tian)(tian)宮,或(huo)(huo)降人(ren)間(jian),或(huo)(huo)居地獄(yu),或(huo)(huo)攝群邪,或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)仙(xian)童玉(yu)女,或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)帝君(jun)(jun)圣人(ren),或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)尊(zun)(zun)真人(ren),或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)金剛神王(wang),或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)魔王(wang)力(li)士,或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)師(shi)(shi)(shi)(shi)道(dao)士,或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)皇人(ren)老君(jun)(jun),或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)天(tian)(tian)醫(yi)功曹,或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)男子(zi)女子(zi),或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)文武官宰(zai),或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)都大元(yuan)帥,或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)教(jiao)師(shi)(shi)(shi)(shi)、禪師(shi)(shi)(shi)(shi),或(huo)(huo)為(wei)(wei)(wei)(wei)(wei)(wei)風師(shi)(shi)(shi)(shi)、雨(yu)師(shi)(shi)(shi)(shi),神通無量,功行無窮(qiong)"⑨。鄭所南也以(yi)為(wei)(wei)(wei)(wei)(wei)(wei):"然則(ze)太(tai)(tai)一天(tian)(tian)尊(zun)(zun),非(fei)實居東(dong)方(fang)(fang)也。東(dong)方(fang)(fang)乃天(tian)(tian)地之(zhi)(zhi)(zhi)生氣,托言(yan)東(dong)方(fang)(fang)為(wei)(wei)(wei)(wei)(wei)(wei)現化(hua)之(zhi)(zhi)(zhi)境,以(yi)溥生生之(zhi)(zhi)(zhi)恩焉。"⑩
其二,在形(xing)(xing)神(shen)(shen)(shen)(shen)(shen)論(lun)層面,太(tai)乙救苦天(tian)尊象征元神(shen)(shen)(shen)(shen)(shen)。道教生命(ming)觀的形(xing)(xing)神(shen)(shen)(shen)(shen)(shen)論(lun)認(ren)為(wei),個體生命(ming)由形(xing)(xing)與神(shen)(shen)(shen)(shen)(shen)組(zu)合而(er)成,形(xing)(xing)神(shen)(shen)(shen)(shen)(shen)之間(jian)是(shi)形(xing)(xing)宅神(shen)(shen)(shen)(shen)(shen)主的關系。神(shen)(shen)(shen)(shen)(shen)可分為(wei)元神(shen)(shen)(shen)(shen)(shen)與欲神(shen)(shen)(shen)(shen)(shen)。"夫神(shen)(shen)(shen)(shen)(shen)者(zhe),有元神(shen)(shen)(shen)(shen)(shen)焉,有欲神(shen)(shen)(shen)(shen)(shen)焉。元神(shen)(shen)(shen)(shen)(shen)者(zhe),乃先天(tian)以來一點靈光也。欲神(shen)(shen)(shen)(shen)(shen)者(zhe),氣(qi)質之性也。元神(shen)(shen)(shen)(shen)(shen)者(zhe),先天(tian)之性也。"11
元(yuan)(yuan)神(shen)(shen)是生(sheng)(sheng)(sheng)命(ming)(ming)的(de)(de)本質。它表現(xian)為先天一點靈光,人(ren)之個體(ti)生(sheng)(sheng)(sheng)命(ming)(ming)降(jiang)生(sheng)(sheng)(sheng)之際,"靈光入(ru)體(ti),與(yu)母分(fen)離"12,嬰(ying)兒才具有生(sheng)(sheng)(sheng)命(ming)(ming)活力。嬰(ying)兒除食母乳,別無所知,為元(yuan)(yuan)神(shen)(shen)用事(shi)(shi)(shi),這(zhe)正是含真抱樸(pu)的(de)(de)狀態。但伴隨生(sheng)(sheng)(sheng)命(ming)(ming)成長,元(yuan)(yuan)神(shen)(shen)漸漸被欲(yu)神(shen)(shen)所覆蓋而不顯,日常用事(shi)(shi)(shi)均為欲(yu)神(shen)(shen)主(zhu)事(shi)(shi)(shi),生(sheng)(sheng)(sheng)命(ming)(ming)流(liu)程(cheng)相應(ying)循環在生(sheng)(sheng)(sheng)老病死中。如果能(neng)將欲(yu)神(shen)(shen)拂去,換以(yi)元(yuan)(yuan)神(shen)(shen)主(zhu)事(shi)(shi)(shi),人(ren)就把握住了生(sheng)(sheng)(sheng)命(ming)(ming)的(de)(de)本質。"元(yuan)(yuan)神(shen)(shen)見,則元(yuan)(yuan)氣生(sheng)(sheng)(sheng)"13,生(sheng)(sheng)(sheng)命(ming)(ming)體(ti)形(xing)神(shen)(shen)相依,健康長壽乃至(zhi)得(de)道(dao)成仙。道(dao)教養(yang)生(sheng)(sheng)(sheng),重在養(yang)元(yuan)(yuan)神(shen)(shen),魏晉道(dao)經《西升經·邪(xie)正章》說:"偽道(dao)養(yang)形(xing),真道(dao)養(yang)神(shen)(shen),真神(shen)(shen)通道(dao),能(neng)亡(wang)能(neng)存。"14并提出"我(wo)命(ming)(ming)在我(wo),不屬天地!我(wo)不視不聽(ting)不知,神(shen)(shen)不出身,與(yu)道(dao)同久"15的(de)(de)理念,道(dao)教生(sheng)(sheng)(sheng)命(ming)(ming)論(lun)中主(zhu)體(ti)性的(de)(de)問題得(de)以(yi)彰顯。
太(tai)乙救(jiu)苦(ku)天(tian)尊(zun)在個體生(sheng)(sheng)命中(zhong)(zhong)(zhong)相當于(yu)(yu)元神(shen)(shen)。"世人(ren)惑于(yu)(yu)形像,泥(ni)(ni)于(yu)(yu)高遠,謂(wei)太(tai)一(yi)(yi)天(tian)尊(zun)必在九霄之(zhi)上(shang)東極宮中(zhong)(zhong)(zhong),殊(shu)不(bu)知,太(tai)一(yi)(yi)天(tian)尊(zun)即(ji)是自(zi)(zi)己(ji)(ji)元神(shen)(shen)。《藏經》云(yun):自(zi)(zi)己(ji)(ji)天(tian)尊(zun),何(he)(he)勞(lao)仰望;自(zi)(zi)己(ji)(ji)老(lao)君,何(he)(he)勞(lao)外覓(mi)。《救(jiu)苦(ku)經》云(yun):空中(zhong)(zhong)(zhong)何(he)(he)灼灼,名(ming)曰泥(ni)(ni)丸仙(xian)。其泥(ni)(ni)丸仙(xian)者,即(ji)太(tai)一(yi)(yi)天(tian)尊(zun)也。非居(ju)我(wo)頂上(shang)之(zhi)一(yi)(yi)元神(shen)(shen)誰歟?或者不(bu)悟,竟(jing)指我(wo)即(ji)是太(tai)一(yi)(yi)天(tian)尊(zun),均成(cheng)證繆。"16這段(duan)解說表明:太(tai)乙救(jiu)苦(ku)天(tian)尊(zun)就是元神(shen)(shen)的(de)(de)別名(ming),以身中(zhong)(zhong)(zhong)神(shen)(shen)論,則為泥(ni)(ni)丸仙(xian)。元神(shen)(shen)、泥(ni)(ni)丸仙(xian)必須在生(sheng)(sheng)命體處(chu)于(yu)(yu)清虛狀態時才能(neng)通感。正是基于(yu)(yu)對元神(shen)(shen)與(yu)泥(ni)(ni)丸仙(xian)的(de)(de)這些認(ren)識,在主奉(feng)太(tai)乙救(jiu)苦(ku)天(tian)尊(zun)的(de)(de)煉(lian)(lian)度(du)儀式中(zhong)(zhong)(zhong),鄭所(suo)南根據高功自(zi)(zi)身修煉(lian)(lian)境界(jie),將祭(ji)煉(lian)(lian)分人(ren)為祭(ji)煉(lian)(lian)與(yu)天(tian)然祭(ji)煉(lian)(lian),"人(ren)為祭(ji)煉(lian)(lian)者,大役于(yu)(yu)眾則游乎紛華之(zhi)場;天(tian)然祭(ji)煉(lian)(lian)者,泥(ni)(ni)于(yu)(yu)一(yi)(yi)則歸于(yu)(yu)造化(hua)之(zhi)根,若達于(yu)(yu)天(tian)然祭(ji)度(du)者,則不(bu)度(du)自(zi)(zi)度(du)"17。天(tian)然祭(ji)煉(lian)(lian)正體現了(le)馬西沙(sha)教授所(suo)言的(de)(de)道(dao)教煉(lian)(lian)度(du)儀式"有煉(lian)(lian)有度(du)"的(de)(de)特點,也體現了(le)內煉(lian)(lian)元神(shen)(shen)能(neng)達致的(de)(de)一(yi)(yi)種生(sheng)(sheng)命境界(jie)。
其(qi)三,在(zai)(zai)心性(xing)論(lun)層面,太乙救(jiu)(jiu)苦(ku)(ku)(ku)天(tian)尊(zun)象(xiang)征中(zhong)和。在(zai)(zai)道教文化(hua)中(zhong),數字作為文化(hua)符號,常常帶有象(xiang)征寓意,它(ta)不僅用以計(ji)數,還表征事物的(de)(de)某些特征。道經(jing)記載,太乙救(jiu)(jiu)苦(ku)(ku)(ku)天(tian)尊(zun)的(de)(de)誕(dan)辰為農(nong)歷十(shi)(shi)(shi)一(yi)月(yue)十(shi)(shi)(shi)一(yi)日(ri)。如果我們對(dui)這(zhe)兩個十(shi)(shi)(shi)一(yi)數碼進(jin)行符號剖析,會發現它(ta)內涵生命(ming)寓意。首先,十(shi)(shi)(shi)一(yi)月(yue)在(zai)(zai)中(zhong)國(guo)古(gu)代歷法(fa)中(zhong)為一(yi)年之(zhi)始。《史記》卷25《律書》說:"十(shi)(shi)(shi)一(yi)月(yue)也,律中(zhong)黃(huang)鐘。黃(huang)鐘者(zhe),陽(yang)氣(qi)踵黃(huang)泉而出也。"18這(zhe)是說,十(shi)(shi)(shi)一(yi)月(yue)如同(tong)代表陽(yang)律的(de)(de)黃(huang)鐘,其(qi)時陽(yang)氣(qi)聚(ju)于(yu)下,陰氣(qi)盛于(yu)上,萬物萌聚(ju)于(yu)黃(huang)泉之(zhi)下,它(ta)象(xiang)征十(shi)(shi)(shi)一(yi)月(yue)物候與(yu)氣(qi)象(xiang)剛(gang)剛(gang)開始萌發的(de)(de)自然規律。在(zai)(zai)中(zhong)國(guo)傳統(tong)干支(zhi)紀月(yue)法(fa)中(zhong),每個月(yue)的(de)(de)紀月(yue)地(di)支(zhi)均(jun)固(gu)定,其(qi)中(zhong)十(shi)(shi)(shi)一(yi)月(yue)為子。子位于(yu)十(shi)(shi)(shi)二地(di)支(zhi)之(zhi)首,代表一(yi)年之(zhi)始。故(gu)而,太乙救(jiu)(jiu)苦(ku)(ku)(ku)天(tian)尊(zun)誕(dan)于(yu)十(shi)(shi)(shi)一(yi)月(yue)有表征生命(ming)之(zhi)始的(de)(de)意義。其(qi)次,太乙救(jiu)(jiu)苦(ku)(ku)(ku)天(tian)尊(zun)還誕(dan)于(yu)十(shi)(shi)(shi)一(yi)日(ri),十(shi)(shi)(shi)一(yi)為五、六之(zhi)合數。
《周易·系辭上》有"天五、地六"之說,《黃帝內經》有"五運六氣"之說,它們都是描述天陽地陰之氣的交合規律,以及人居其中如何真氣從之的養生方法。其中,五是天氣中和之數,六是地氣中和之數,五六相合之"十一"數,表征天地陰陽交合之中和態,是為和諧,也表征天地運行完成了一個周期,如同一個新太極。因天人同道,十一之數可對應理解為人之五臟六腑處于陰平陽秘的中和態。又"心者,君主之官也"19,五臟六腑之中和離不開心性之中和,《老子想爾注》說:"道貴中和,當中和行之;志意不可盈溢。"20就生命符號含義而言,我們是否可以這樣理解:太乙救苦天尊通過其誕日告知人們,當我們的心性處于中和狀態時,五臟六腑相應處于陰平陽秘態,我們的生命體也就相應處于健康有序狀態。《太極祭煉內法議略》卷下以為"惟太一天尊,太一兩字尤為微妙。太者,至也;一者,不二也。茍悟至不二之理,能守其至不二之天,則精神魂魄悉聚而不散,離種種邊,非空非色,寂然不動,渾然至真,還我本然天真之一。此一者,非一之一也,乃我本然之天也,以一其眾魂不一之妄心。隨心現化,而曰太一天尊"21。顯然,太乙天尊即是我本然天真之心,也即中和之性所化現的形象。借助太乙救苦天尊的符號表達,道教關于生命之德的一貫之理被具體化為元氣、元神、中和之性,它們說明:人人皆有道性,皆可成道,但道性需保守。如何保守?與德為一。據此,道教關于生命之德的一貫之理是:與德為一。德,同得,是道運化宇宙萬有的基本范式,為道之用。就人體生命而言,德是人的自然本質,是人之本真。因此,象征著元氣、元神、中和之性的太乙救苦天尊實質上象征著生命之"德"。道教構建太乙救苦天尊的神格形象,意在為人們指示"指約而易操,事少功多"的養生門徑:與德為一。
三、太乙救苦天尊蘊含的養(yang)生宗旨
與(yu)德(de)(de)為(wei)(wei)(wei)一(yi)(yi)為(wei)(wei)(wei)養生(sheng)(sheng)(sheng)門徑的(de)生(sheng)(sheng)(sheng)命依據何在?道(dao)(dao)教以為(wei)(wei)(wei)生(sheng)(sheng)(sheng)命不(bu)僅(jin)僅(jin)是(shi)(shi)(shi)(shi)人(ren)(ren)(ren)體生(sheng)(sheng)(sheng)命,更主要(yao)是(shi)(shi)(shi)(shi)宇(yu)宙(zhou)大(da)生(sheng)(sheng)(sheng)命,二者(zhe)之(zhi)間(jian)為(wei)(wei)(wei)同(tong)源、同(tong)質、同(tong)構、同(tong)律、共(gong)生(sheng)(sheng)(sheng)的(de)全(quan)息同(tong)一(yi)(yi)關(guan)(guan)系,"人(ren)(ren)(ren)身(shen)法天(tian)象(xiang)地,其血(xue)氣之(zhi)盈虛消息,悉與(yu)天(tian)地造化同(tong)途"22。這種同(tong)一(yi)(yi)關(guan)(guan)系在道(dao)(dao)經中常被表述為(wei)(wei)(wei)血(xue)緣關(guan)(guan)系,如天(tian)地陰(yin)陽是(shi)(shi)(shi)(shi)父母,人(ren)(ren)(ren)類(lei)是(shi)(shi)(shi)(shi)子女(nv);天(tian)地是(shi)(shi)(shi)(shi)大(da)宇(yu)宙(zhou),人(ren)(ren)(ren)體是(shi)(shi)(shi)(shi)小宇(yu)宙(zhou)等。該血(xue)緣關(guan)(guan)系中的(de)基(ji)因紐帶為(wei)(wei)(wei)"德(de)(de)"。就(jiu)天(tian)地宇(yu)宙(zhou)大(da)生(sheng)(sheng)(sheng)命而言(yan),萬(wan)(wan)有(you)皆稟(bing)道(dao)(dao)而生(sheng)(sheng)(sheng),秉(bing)道(dao)(dao)而化,萬(wan)(wan)物品類(lei)就(jiu)是(shi)(shi)(shi)(shi)"道(dao)(dao)"之(zhi)德(de)(de)的(de)體現,所以自(zi)然性(xing)是(shi)(shi)(shi)(shi)道(dao)(dao)用(yong)為(wei)(wei)(wei)德(de)(de)的(de)根(gen)本屬(shu)性(xing)。這一(yi)(yi)自(zi)然性(xing)稟(bing)賦(fu)于人(ren)(ren)(ren),為(wei)(wei)(wei)人(ren)(ren)(ren)人(ren)(ren)(ren)皆具的(de)道(dao)(dao)性(xing),為(wei)(wei)(wei)人(ren)(ren)(ren)之(zhi)德(de)(de),是(shi)(shi)(shi)(shi)人(ren)(ren)(ren)可與(yu)道(dao)(dao)相合(he)的(de)本質依據。故(gu)而,與(yu)德(de)(de)為(wei)(wei)(wei)一(yi)(yi)就(jiu)是(shi)(shi)(shi)(shi)養生(sheng)(sheng)(sheng)。它(ta)不(bu)僅(jin)滋養人(ren)(ren)(ren)體生(sheng)(sheng)(sheng)命,還(huan)凈化宇(yu)宙(zhou)大(da)生(sheng)(sheng)(sheng)命,實為(wei)(wei)(wei)大(da)養生(sheng)(sheng)(sheng)之(zhi)道(dao)(dao)。與(yu)德(de)(de)為(wei)(wei)(wei)一(yi)(yi)既是(shi)(shi)(shi)(shi)養生(sheng)(sheng)(sheng)門徑,也是(shi)(shi)(shi)(shi)道(dao)(dao)教的(de)養生(sheng)(sheng)(sheng)宗旨(zhi)。
為(wei)(wei)使人(ren)(ren)(ren)人(ren)(ren)(ren)修煉成為(wei)(wei)"德(de)(de)(de)(de)(de)者",更(geng)為(wei)(wei)了使人(ren)(ren)(ren)在成為(wei)(wei)"德(de)(de)(de)(de)(de)者"的生命過程(cheng)中有法門(men)可依,道(dao)(dao)(dao)教將人(ren)(ren)(ren)之"德(de)(de)(de)(de)(de)"做了宗(zong)教化(hua)處理(li)(li)。就(jiu)道(dao)(dao)(dao)派(pai)而言(yan),太(tai)平(ping)道(dao)(dao)(dao)以(yi)"德(de)(de)(de)(de)(de)"為(wei)(wei)天下(xia)太(tai)平(ping)之道(dao)(dao)(dao);正(zheng)(zheng)一道(dao)(dao)(dao)以(yi)"德(de)(de)(de)(de)(de)"為(wei)(wei)真正(zheng)(zheng)唯一之道(dao)(dao)(dao);其(qi)俗稱(cheng)天師(shi)道(dao)(dao)(dao),亦是以(yi)天德(de)(de)(de)(de)(de)為(wei)(wei)師(shi)之意;靈寶派(pai)以(yi)"德(de)(de)(de)(de)(de)"為(wei)(wei)靈寶(性(xing)命)之道(dao)(dao)(dao),全真道(dao)(dao)(dao)以(yi)"德(de)(de)(de)(de)(de)"為(wei)(wei)精氣(qi)神三全之道(dao)(dao)(dao);凈(jing)明道(dao)(dao)(dao)以(yi)"德(de)(de)(de)(de)(de)"為(wei)(wei)回歸生命本體的大忠(zhong)孝之道(dao)(dao)(dao)。就(jiu)法術而言(yan),人(ren)(ren)(ren)之"德(de)(de)(de)(de)(de)"被符號化(hua)處理(li)(li),或稱(cheng)為(wei)(wei)"一",或稱(cheng)為(wei)(wei)"太(tai)上老君",等(deng)等(deng),并相應創設出服食、行氣(qi)、導引(yin)、胎(tai)息、守一、存思、調攝、雷法、內丹等大量踐行方法(fa),這(zhe)些方法(fa)又(you)在(zai)齋醮(jiao)科儀中匯(hui)聚,道(dao)士得以(yi)眾術(shu)合(he)修。眾多方法(fa)雖然歸屬宗派不一,程序步驟不同,但具有內在(zai)通約(yue)項(xiang):"通于(yu)一而萬事畢",此(ci)"一"即是(shi)德。由(you)此(ci)看來(lai),整部(bu)道(dao)教(jiao)思想(xiang)發展(zhan)史不妨(fang)可(ke)理解為(wei)"德觀念"的發展(zhan)演繹史。
"羽化登仙"是(shi)道(dao)(dao)(dao)教(jiao)信徒(tu)的生(sheng)命理想,那么,"德(de)"在(zai)道(dao)(dao)(dao)教(jiao)生(sheng)命理想的修(xiu)(xiu)證過程中具有(you)怎樣的養(yang)(yang)生(sheng)旨趣?當代道(dao)(dao)(dao)門中,有(you)道(dao)(dao)(dao)長根據(ju)"德(de)"字中含(han)有(you)"彳(chi)"、"十(shi)"、"四(si)"、"一(yi)"、"心(xin)(xin)"的結構,以為"德(de)"的修(xiu)(xiu)行本義(yi)是(shi):一(yi)個(ge)人(ren)在(zai)遍及十(shi)方四(si)時(shi)的任何(he)時(shi)空(kong)都(dou)能(neng)一(yi)心(xin)(xin)定(ding)23。以此修(xiu)(xiu)證旨趣為指要,我們(men)可以將(jiang)道(dao)(dao)(dao)教(jiao)的神仙譜(pu)(pu)系理解為"與德(de)為一(yi)"程度不等(deng)的修(xiu)(xiu)行境界圖譜(pu)(pu)。各道(dao)(dao)(dao)派共同崇奉的三(san)清天尊則表征最高修(xiu)(xiu)行境界,他們(men)能(neng)一(yi)心(xin)(xin)定(ding)于一(yi)切時(shi)空(kong),故而能(neng)與道(dao)(dao)(dao)教(jiao)三(san)十(shi)六層天中玄(xuan)、元(yuan)、始三(san)氣相合,證得(de)大(da)羅金(jin)仙。在(zai)神仙譜(pu)(pu)系較為確(que)定(ding)的兩宋時(shi)期,太乙(yi)救苦天尊位列六御之一(yi),輔佐三(san)清,內(nei)即(ji)含(han)有(you)憑藉(jie)太乙(yi)救苦天尊輔佐才能(neng)羽化登仙之意(yi)。可見,與德(de)為一(yi)既是(shi)養(yang)(yang)生(sheng)目的,更是(shi)養(yang)(yang)生(sheng)過程。
基于對生命實(shi)相的(de)反觀內視,道教還通過太乙救苦天尊(zun)蘊含(han)的(de)養(yang)生機理傳遞與德為(wei)一的(de)教化(hua)之(zhi)理。
四、太乙救苦(ku)天尊蘊含(han)的養生機理
所謂養(yang)生機理,是指生命(ming)系統結構中各要素的(de)內在工(gong)作方式以及相互(hu)聯(lian)系、相互(hu)作用的(de)運行規則和原理,可簡單(dan)理解(jie)為功用與能勢。太乙救苦天(tian)尊所蘊含(han)的(de)養(yang)生機理通過"職(zhi)惟濟度(du)"24的(de)"救苦"神職(zhi)得以體現。濟度(du),即濟生度(du)死之意(yi)。
第一(yi),拯(zheng)濟(ji)生(sheng)(sheng)(sheng)(sheng)命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)"苦(ku)(ku)"的(de)(de)功(gong)用。鑒于(yu)(yu)(yu)天人(ren)(ren)全息同一(yi)性(xing)關系(xi)(xi),道(dao)(dao)教認(ren)為(wei)(wei)人(ren)(ren)體生(sheng)(sheng)(sheng)(sheng)命(ming)與(yu)(yu)宇宙生(sheng)(sheng)(sheng)(sheng)命(ming)共同遵(zun)循"三(san)(san)一(yi)論"的(de)(de)全息范式:"道(dao)(dao)生(sheng)(sheng)(sheng)(sheng)一(yi),一(yi)生(sheng)(sheng)(sheng)(sheng)二(er),二(er)生(sheng)(sheng)(sheng)(sheng)三(san)(san),三(san)(san)生(sheng)(sheng)(sheng)(sheng)萬物。萬物負陰而(er)抱陽,中氣(qi)以為(wei)(wei)和(he)。"25其(qi)中,"一(yi)"為(wei)(wei)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)德(de)(de),"二(er)"為(wei)(wei)陰陽互化(hua)(hua)的(de)(de)生(sheng)(sheng)(sheng)(sheng)命(ming)機理,"三(san)(san)"為(wei)(wei)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)德(de)(de)經由陰陽互化(hua)(hua)后形成(cheng)的(de)(de)生(sheng)(sheng)(sheng)(sheng)命(ming)三(san)(san)要素:精(jing)氣(qi)神(shen)。三(san)(san)者(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)間(jian)的(de)(de)關系(xi)(xi)是:用則(ze)分三(san)(san),本(ben)則(ze)常(chang)一(yi)。人(ren)(ren)體生(sheng)(sheng)(sheng)(sheng)命(ming)的(de)(de)運行機理為(wei)(wei):當(dang)生(sheng)(sheng)(sheng)(sheng)命(ming)體處于(yu)(yu)(yu)"用"(與(yu)(yu)德(de)(de)不(bu)一(yi))狀(zhuang)態時,元(yuan)氣(qi)就(jiu)順化(hua)(hua)為(wei)(wei)精(jing)氣(qi)神(shen)而(er)耗散(san);當(dang)生(sheng)(sheng)(sheng)(sheng)命(ming)體處于(yu)(yu)(yu)"本(ben)"(與(yu)(yu)德(de)(de)為(wei)(wei)一(yi))狀(zhuang)態時,精(jing)氣(qi)神(shen)就(jiu)逆化(hua)(hua)為(wei)(wei)先(xian)天元(yuan)氣(qi)而(er)生(sheng)(sheng)(sheng)(sheng)道(dao)(dao)相(xiang)保。太(tai)乙救(jiu)苦(ku)(ku)天尊之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)以具有(you)拯(zheng)濟(ji)生(sheng)(sheng)(sheng)(sheng)命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)"苦(ku)(ku)"的(de)(de)功(gong)用,其(qi)秘訣正在于(yu)(yu)(yu)此。人(ren)(ren)生(sheng)(sheng)(sheng)(sheng)諸苦(ku)(ku)來自與(yu)(yu)德(de)(de)不(bu)一(yi)特別(bie)是成(cheng)年后的(de)(de)生(sheng)(sheng)(sheng)(sheng)命(ming)處于(yu)(yu)(yu)心(xin)(xin)有(you)所(suo)(suo)念、動(dong)有(you)所(suo)(suo)著、晝(zhou)有(you)所(suo)(suo)想(xiang)、夜(ye)有(you)所(suo)(suo)夢(meng)的(de)(de)狀(zhuang)態。"一(yi)日一(yi)夜(ye),萬死萬生(sheng)(sheng)(sheng)(sheng),驅役魂神(shen),不(bu)閑一(yi)息,此乃(nai)(nai)處世之(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren),生(sheng)(sheng)(sheng)(sheng)身受罪于(yu)(yu)(yu)無間(jian)地獄(yu)(yu)(yu),溼淪(lun)泊沒(mei),無有(you)出期,茍(gou)非得道(dao)(dao),孰能免(mian)離,若此罪人(ren)(ren),實可哀(ai)也(ye)(ye)(ye)。"26也(ye)(ye)(ye)就(jiu)是說(shuo),道(dao)(dao)經認(ren)為(wei)(wei)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)欲(yu)神(shen)陷溺于(yu)(yu)(yu)身形感官羈絆中的(de)(de)生(sheng)(sheng)(sheng)(sheng)命(ming)狀(zhuang)態,無異于(yu)(yu)(yu)身處地獄(yu)(yu)(yu),而(er)太(tai)乙救(jiu)苦(ku)(ku)天尊能拯(zheng)濟(ji)這(zhe)一(yi)切(qie)苦(ku)(ku)。如(ru):"火(huo)翳(yi)者(zhe)南方(fang)地獄(yu)(yu)(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)也(ye)(ye)(ye)。眾(zhong)生(sheng)(sheng)(sheng)(sheng)常(chang)為(wei)(wei)欲(yu)火(huo)焚心(xin)(xin)而(er)色翳(yi)目,故曰火(huo)翳(yi)。觸目動(dong)心(xin)(xin),地獄(yu)(yu)(yu)即現。既悟真詮(quan),性(xing)天朗澈,一(yi)念湛然(ran),所(suo)(suo)謂(wei)火(huo)翳(yi)者(zhe),皆化(hua)(hua)為(wei)(wei)清凈(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)域也(ye)(ye)(ye)。"27"劍樹(shu)(shu)乃(nai)(nai)地獄(yu)(yu)(yu)名(ming)也(ye)(ye)(ye)。眾(zhong)生(sheng)(sheng)(sheng)(sheng)競名(ming)利,爭人(ren)(ren)我,與(yu)(yu)物相(xiang)刃相(xiang)摩,交談如(ru)矛戟,對(dui)面如(ru)寇仇,見受劍樹(shu)(shu)之(zhi)(zhi)(zhi)(zhi)(zhi)獄(yu)(yu)(yu)也(ye)(ye)(ye)。至人(ren)(ren)體道(dao)(dao),含(han)洪光大,為(wei)(wei)而(er)不(bu)爭,胸中之(zhi)(zhi)(zhi)(zhi)(zhi)荊棘(ji)悉化(hua)(hua)玉樹(shu)(shu)騫林也(ye)(ye)(ye)。"28所(suo)(suo)謂(wei)"地獄(yu)(yu)(yu)",不(bu)是中國(guo)文化(hua)(hua)的(de)(de)本(ben)土概念,它是道(dao)(dao)教在與(yu)(yu)佛教交融過程中吸(xi)納過來的(de)(de)方(fang)便之(zhi)(zhi)(zhi)(zhi)(zhi)說(shuo)。道(dao)(dao)教以為(wei)(wei),地獄(yu)(yu)(yu)為(wei)(wei)一(yi)種心(xin)(xin)理幻(huan)化(hua)(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)相(xiang),"認(ren)幻(huan)緣而(er)有(you)獄(yu)(yu)(yu)"29。開悟正性(xing),堅(jian)持與(yu)(yu)德(de)(de)為(wei)(wei)一(yi)就(jiu)不(bu)存在地獄(yu)(yu)(yu)這(zhe)一(yi)幻(huan)相(xiang)。
第(di)二,度脫(tuo)死(si)(si)之(zhi)(zhi)(zhi)能勢。死(si)(si)亡本(ben)是(shi)(shi)(shi)生(sheng)命(ming)的(de)(de)(de)一種(zhong)形態,是(shi)(shi)(shi)精(jing)氣(qi)神(shen)耗(hao)散完畢后的(de)(de)(de)生(sheng)命(ming)解體。但如果堅(jian)持與(yu)(yu)(yu)德(de)為(wei)(wei)一,精(jing)氣(qi)神(shen)可逆(ni)化(hua)為(wei)(wei)先天(tian)元(yuan)氣(qi),并不(bu)斷積累而(er)(er)成為(wei)(wei)生(sheng)命(ming)解脫(tuo)時(shi)的(de)(de)(de)能勢,最終生(sheng)道(dao)相保。鑒于(yu)(yu)此(ci)理,道(dao)經(jing)提出:眾(zhong)(zhong)人(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)死(si)(si)是(shi)(shi)(shi)最大的(de)(de)(de)罪與(yu)(yu)(yu)厄,"一切(qie)罪莫大于(yu)(yu)死(si)(si)罪,一切(qie)厄莫大于(yu)(yu)死(si)(si)厄"30,并以人(ren)(ren)(ren)(ren)們(men)在死(si)(si)亡時(shi)的(de)(de)(de)不(bu)同身心反(fan)應(ying)為(wei)(wei)對比(bi),說明與(yu)(yu)(yu)德(de)為(wei)(wei)一和與(yu)(yu)(yu)德(de)不(bu)一之(zhi)(zhi)(zhi)間的(de)(de)(de)區別。道(dao)經(jing)稱,圣(sheng)人(ren)(ren)(ren)(ren)是(shi)(shi)(shi)身內生(sheng)身、陽神(shen)脫(tuo)質之(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren),其死(si)(si)稱為(wei)(wei)"神(shen)仙"。賢(xian)人(ren)(ren)(ren)(ren)是(shi)(shi)(shi)在世間時(shi),能夠(gou)明心達性(xing)、性(xing)無所(suo)(suo)著、不(bu)與(yu)(yu)(yu)物(wu)交(jiao)之(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren),他(ta)們(men)以生(sheng)為(wei)(wei)寄,以死(si)(si)為(wei)(wei)歸(gui),死(si)(si)亡對他(ta)們(men)而(er)(er)言是(shi)(shi)(shi)復(fu)歸(gui)生(sheng)命(ming)之(zhi)(zhi)(zhi)本(ben),其死(si)(si)稱為(wei)(wei)"復(fu)"。這兩種(zhong)人(ren)(ren)(ren)(ren)都堅(jian)持與(yu)(yu)(yu)德(de)為(wei)(wei)一,他(ta)們(men)身心悠然自在,即便貴(gui)為(wei)(wei)君王,也不(bu)及(ji)其樂。而(er)(er)眾(zhong)(zhong)人(ren)(ren)(ren)(ren)在世時(shi)則是(shi)(shi)(shi)與(yu)(yu)(yu)德(de)不(bu)一,魂(hun)夢念想,常(chang)與(yu)(yu)(yu)物(wu)交(jiao)。這樣(yang)的(de)(de)(de)人(ren)(ren)(ren)(ren)死(si)(si)亡時(shi),由于(yu)(yu)能勢不(bu)足,精(jing)氣(qi)神(shen)無法順暢分離,就好(hao)像生(sheng)龜脫(tuo)殼、螃(pang)蟹入湯,非常(chang)痛苦(ku)。而(er)(er)且死(si)(si)亡之(zhi)(zhi)(zhi)后,境界黑暗,如同半夜里的(de)(de)(de)禽蟲飛(fei)鳥,不(bu)知所(suo)(suo)歸(gui)。他(ta)們(men)往(wang)往(wang)跟隨日常(chang)用事的(de)(de)(de)習性(xing)在不(bu)自覺中化(hua)生(sheng),"蓋心之(zhi)(zhi)(zhi)所(suo)(suo)化(hua)而(er)(er)不(bu)得(de)不(bu)化(hua)也。亦猶至(zhi)暴者化(hua)為(wei)(wei)猛虎,或為(wei)(wei)傍(bang)生(sheng)六畜禽蟲之(zhi)(zhi)(zhi)類(lei),及(ji)再(zai)得(de)為(wei)(wei)人(ren)(ren)(ren)(ren),皆(jie)謂之(zhi)(zhi)(zhi)物(wu)也"31。基于(yu)(yu)這種(zhong)理解,眾(zhong)(zhong)人(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)死(si)(si)被稱為(wei)(wei)物(wu)。鄭所(suo)(suo)南認為(wei)(wei)太乙救(jiu)苦(ku)天(tian)尊(zun)能救(jiu)苦(ku)的(de)(de)(de)根據在于(yu)(yu):"人(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)生(sheng)也,耳馳(chi)于(yu)(yu)聲,目馳(chi)于(yu)(yu)色,念念之(zhi)(zhi)(zhi)間,以萬(wan)事分其天(tian)真之(zhi)(zhi)(zhi)一,故(gu)眾(zhong)(zhong)生(sheng)死(si)(si)而(er)(er)為(wei)(wei)長(chang)夜之(zhi)(zhi)(zhi)魂(hun)。悟萬(wan)化(hua),還其天(tian)真之(zhi)(zhi)(zhi)一,故(gu)太一天(tian)尊(zun)能救(jiu)幽魂(hun)之(zhi)(zhi)(zhi)苦(ku)。"32
正(zheng)是由(you)于與(yu)德為(wei)(wei)一(yi)(yi)的(de)(de)養(yang)生(sheng)(sheng)功用(yong)如(ru)(ru)此顯著,所(suo)以(yi)(yi)《太(tai)乙(yi)救(jiu)苦(ku)護身(shen)妙經》稱(cheng)(cheng):"在(zai)(zai)(zai)(zai)天呼(hu)(hu)(hu)為(wei)(wei)太(tai)一(yi)(yi)福神。在(zai)(zai)(zai)(zai)世(shi)呼(hu)(hu)(hu)為(wei)(wei)大(da)慈仁(ren)者(zhe)。在(zai)(zai)(zai)(zai)地(di)獄呼(hu)(hu)(hu)為(wei)(wei)日耀(yao)帝(di)(di)君(jun)(jun)。在(zai)(zai)(zai)(zai)外道(dao)(dao)攝邪(xie)呼(hu)(hu)(hu)為(wei)(wei)獅(shi)子明王。在(zai)(zai)(zai)(zai)水(shui)府呼(hu)(hu)(hu)為(wei)(wei)洞淵帝(di)(di)君(jun)(jun)。"33經文所(suo)述(shu)太(tai)乙(yi)救(jiu)苦(ku)天尊的(de)(de)別稱(cheng)(cheng),也可(ke)(ke)理解為(wei)(wei)其(qi)(qi)養(yang)生(sheng)(sheng)功用(yong)的(de)(de)展(zhan)現。如(ru)(ru)果(guo)我們堅持(chi)(chi)與(yu)德為(wei)(wei)一(yi)(yi),就(jiu)能成(cheng)仙得道(dao)(dao),所(suo)以(yi)(yi)太(tai)乙(yi)救(jiu)苦(ku)天尊"在(zai)(zai)(zai)(zai)天呼(hu)(hu)(hu)為(wei)(wei)太(tai)一(yi)(yi)福神";在(zai)(zai)(zai)(zai)日常生(sheng)(sheng)活中,如(ru)(ru)果(guo)我們堅持(chi)(chi)與(yu)德為(wei)(wei)一(yi)(yi),就(jiu)可(ke)(ke)以(yi)(yi)化解諸多困(kun)難,所(suo)以(yi)(yi)太(tai)乙(yi)救(jiu)苦(ku)天尊"在(zai)(zai)(zai)(zai)世(shi)呼(hu)(hu)(hu)為(wei)(wei)大(da)慈仁(ren)者(zhe)";當生(sheng)(sheng)命淪滯于地(di)獄時(shi),如(ru)(ru)果(guo)堅持(chi)(chi)與(yu)德為(wei)(wei)一(yi)(yi),就(jiu)可(ke)(ke)以(yi)(yi)獲得元氣而如(ru)(ru)同陽(yang)光照耀(yao)冰凍,復其(qi)(qi)本真(zhen),所(suo)以(yi)(yi)太(tai)乙(yi)救(jiu)苦(ku)天尊"在(zai)(zai)(zai)(zai)地(di)獄呼(hu)(hu)(hu)為(wei)(wei)日耀(yao)帝(di)(di)君(jun)(jun)";當人(ren)們被不正(zheng)確的(de)(de)思想(xiang)左右(you)時(shi),如(ru)(ru)果(guo)堅持(chi)(chi)與(yu)德為(wei)(wei)一(yi)(yi),會如(ru)(ru)同聽見獅(shi)吼一(yi)(yi)般消除妄見,所(suo)以(yi)(yi)太(tai)乙(yi)救(jiu)苦(ku)天尊"在(zai)(zai)(zai)(zai)外道(dao)(dao)攝邪(xie)呼(hu)(hu)(hu)為(wei)(wei)獅(shi)子明王";在(zai)(zai)(zai)(zai)人(ren)們遭遇疫癘怪病時(shi),如(ru)(ru)果(guo)堅持(chi)(chi)與(yu)德為(wei)(wei)一(yi)(yi),可(ke)(ke)以(yi)(yi)辟(pi)除病魔,所(suo)以(yi)(yi)太(tai)乙(yi)救(jiu)苦(ku)天尊"在(zai)(zai)(zai)(zai)水(shui)府呼(hu)(hu)(hu)為(wei)(wei)洞淵帝(di)(di)君(jun)(jun)"。所(suo)謂(wei)洞淵,為(wei)(wei)道(dao)(dao)教(jiao)中瘟部(bu)神名。如(ru)(ru)齋醮中有洞淵齋儀,主要與(yu)治(zhi)魔辟(pi)邪(xie)有關。正(zheng)因為(wei)(wei)太(tai)乙(yi)救(jiu)苦(ku)天尊蘊含有濟生(sheng)(sheng)度死的(de)(de)養(yang)生(sheng)(sheng)功用(yong),無怪乎道(dao)(dao)教(jiao)稱(cheng)(cheng)其(qi)(qi)為(wei)(wei)"救(jiu)苦(ku)天尊"。
結語
太乙(yi)救苦天尊所蘊含的(de)生命符號(hao)內涵、與德為(wei)一的(de)養生宗旨、濟生度死(si)的(de)養生機理(li),充分說明道(dao)教(jiao)實為(wei)促進宇宙良性進化(hua)的(de)上工良醫(yi),其(qi)養生之道(dao)是(shi)為(wei)大養生之道(dao)。
①除引文外,本文統(tong)一使(shi)用"太乙"。
②[宋(song)]張君(jun)房編,李永晟校點:《云笈七簽》卷(juan)18,北京:中華書(shu)局,2003年,第418頁。
③《》第31冊第712頁。文物出(chu)(chu)版社(she)、天津古(gu)籍出(chu)(chu)版社(she)和上海書店聯合影印本(ben),1988年。下引同。
④《道(dao)藏》第(di)30冊第(di)730頁。
⑤陳(chen)耀庭:《道教科儀和易理》,《道家文化研(yan)究》第(di)11輯,北(bei)京(jing):三聯(lian)書店,1977年,第(di)352頁。
⑥《·》,《道藏》第(di)11冊第(di)607頁。
⑦《道藏》第(di)6冊(ce)第(di)182頁。
⑧《太(tai)上洞玄(xuan)靈寶(bao)天尊說救(jiu)苦妙(miao)經注解》,《道藏》第6冊第489頁。
⑨《太乙(yi)救苦護身妙經》,《道藏》第6冊(ce)第182頁。
⑩《太極祭煉(lian)內法議(yi)略(lve)》卷(juan)下(xia),《道藏》第10冊第460頁(ye)。
11《青華(hua)秘文(wen)·神為(wei)主論》,《道藏》第(di)4冊第(di)364頁(ye)。
12《修(xiu)真十書》卷14《鐘呂傳道集·論真仙(xian)》,《道藏》第(di)4冊第(di)656頁。
13《青華秘文·神(shen)為主論》,《道藏》第4冊第364頁。
14《道藏》第11冊第495頁。
15《道藏》第11冊第495頁。
16《太極祭煉內(nei)法議(yi)略》卷中,《道藏》第10冊(ce)第448頁。
17《太極祭煉內法議略》卷下,《道藏(zang)》第10冊第470頁。
18[漢]司(si)馬(ma)遷:《史記》,北京:中華書局(ju),2005年,第1085頁。
19《黃帝內經·靈(ling)蘭秘典》,《道(dao)藏(zang)》第21冊(ce)第42頁。
20饒宗頤:《老子(zi)想(xiang)爾注校證》,上(shang)海:上(shang)海古籍出版社(she),1991年,第7頁。
21《道(dao)藏》第10冊第459頁(ye)。
22《周易發揮》卷(juan)5,《道(dao)藏》第20冊(ce)第223頁。
23《養生有良方》,杭(hang)州:浙(zhe)江人(ren)民出版社,2010年(nian),第5頁。
24《元始(shi)天尊濟度血湖真經》卷上,《道藏》第2冊第37頁。
25《道德真經(jing)》第(di)42章(zhang),《道藏(zang)》第(di)11冊第(di)478頁(ye)。
26《太上洞玄靈寶天(tian)尊(zun)說救苦妙經(jing)注解(jie)》,《道藏》第(di)6冊(ce)第(di)495頁。
27《太上(shang)洞(dong)玄靈寶(bao)天尊說救苦妙經注解(jie)》,《道藏》第6冊第495頁(ye)。
28《太上洞(dong)玄靈寶天尊說救苦妙經注(zhu)解》,《道(dao)藏》第(di)6冊第(di)495頁。
29《元始天尊濟度血湖真經(jing)》,《道(dao)藏》第2冊第37頁。
30《太上(shang)洞(dong)玄(xuan)靈寶天尊說救(jiu)苦妙經(jing)注解》,《道藏》第(di)6冊第(di)491頁(ye)。
31《太(tai)上洞玄(xuan)靈寶天尊說救苦妙經注解》,《道(dao)藏》第6冊第491頁。
32《太極祭煉內(nei)法(fa)議略(lve)》卷下,《道(dao)藏》第10冊第459頁。
33《太乙救苦護身妙經》,《道藏》第(di)6冊(ce)第(di)182頁(ye)。
本文地址://n85e38t.cn/ddjy_26/1120.html.
聲明: 我們致力(li)于(yu)保護作(zuo)者(zhe)(zhe)版(ban)權,注重(zhong)分享,被(bei)刊用文章因(yin)無(wu)法(fa)核實(shi)真實(shi)出(chu)處,未能及時(shi)(shi)與(yu)作(zuo)者(zhe)(zhe)取(qu)得聯系,或(huo)有(you)版(ban)權異議的,請(qing)聯系管(guan)理員(yuan),我們會立即(ji)處理,本(ben)站部分文字與(yu)圖片資(zi)源來(lai)自于(yu)網(wang)絡,轉載(zai)是出(chu)于(yu)傳遞更多信(xin)息之目的,若有(you)來(lai)源標注錯(cuo)誤或(huo)侵(qin)犯了您的合法(fa)權益(yi),請(qing)立即(ji)通知我們(管(guan)理員(yuan)郵箱:),情況屬實(shi),我們會第(di)一時(shi)(shi)間予以刪除,并同(tong)時(shi)(shi)向您表示歉意,謝謝!
上一篇: 鐘馗像