持而盈之,不如其(qi)已。揣(chuai)而銳之,不可長保。金玉滿堂(tang),莫(mo)之能守。富貴而驕,自貽其(qi)咎。功(gong)成(cheng)名遂身退(tui),天之道。"/>
第(di)九章(zhang)功成身退
持(chi)而(er)盈之,不(bu)如其(qi)(qi)已。揣而(er)銳之,不(bu)可長保(bao)。金(jin)玉滿堂,莫之能守(shou)。富貴而(er)驕,自貽其(qi)(qi)咎。功成名遂身退,天之道。
古云:”過(guo)河須用筏,到岸不(bu)(bu)須舟。”又曰:”未得功(gong)時(shi)當學法(fa)(fa),既得功(gong)時(shi)當忘(wang)(wang)法(fa)(fa)。”斯數(shu)語誠修道(dao)之(zhi)(zhi)至(zhi)要也(ye)(ye)。若(ruo)修道(dao)行(xing)功(gong),業(ye)已(yi)造精(jing)(jing)微廣大之(zhi)(zhi)域,猶然競競致守(shou),自詡學識高(gao)、涵養粹(cui),未免驕(jiao)心起而(er)躁(zao)心生,不(bu)(bu)有(you)退(tui)縮之(zhi)(zhi)患,即(ji)(ji)有(you)悖謬之(zhi)(zhi)行(xing)。若(ruo)此者(zhe)(zhe)(zhe),道(dao)何存(cun)焉?德何有(you)焉?故太上曰:”持(chi)而(er)盈(ying)之(zhi)(zhi),不(bu)(bu)如(ru)(ru)(ru)(ru)(ru)(ru)其已(yi);揣而(er)銳(rui)之(zhi)(zhi),不(bu)(bu)可(ke)(ke)(ke)長保(bao)。”修行(xing)人(ren)當精(jing)(jing)未足(zu)之(zhi)(zhi)日,不(bu)(bu)得不(bu)(bu)千(qian)淘萬汰,洗出(chu)我(wo)一(yi)(yi)點至(zhi)粹(cui)之(zhi)(zhi)精(jing)(jing),以(yi)為(wei)長生之(zhi)(zhi)本。若(ruo)取(qu)得真陽(yang),朝烹(peng)暮煉(lian),先(xian)天(tian)之(zhi)(zhi)精(jing)(jing),充滿一(yi)(yi)身(shen)內外(wai),則身(shen)如(ru)(ru)(ru)(ru)(ru)(ru)壁立千(qian)尋,意若(ruo)寒潭秋月。外(wai)腎縮如(ru)(ru)(ru)(ru)(ru)(ru)童子,則無漏盡通之(zhi)(zhi)境(jing)證矣(yi)。斯時(shi)也(ye)(ye),精(jing)(jing)滿于身(shen),不(bu)(bu)宜再進火符(fu),即(ji)(ji)當止(zhi)火不(bu)(bu)用,且(qie)宜無知無識,渾渾淪淪,頓(dun)忘(wang)(wang)乎精(jing)(jing)盈(ying)之(zhi)(zhi)境(jing)為(wei)得。若(ruo)持(chi)盈(ying)不(bu)(bu)已(yi),難(nan)免傾(qing)丹倒鼎之(zhi)(zhi)虞,不(bu)(bu)如(ru)(ru)(ru)(ru)(ru)(ru)早已(yi)之(zhi)(zhi)為(wei)愈也(ye)(ye)。當氣未充時(shi),須千(qian)燒(shao)萬煉(lian),運起文武神火,煅煉(lian)先(xian)天(tian)一(yi)(yi)元真氣出(chu)來,以(yi)為(wei)延壽之(zhi)(zhi)基;到得凡氣煉(lian)盡,化(hua)為(wei)一(yi)(yi)片純(chun)陽(yang),至(zhi)大至(zhi)剛,貫穿乎一(yi)(yi)身(shen)筋(jin)骨(gu)之(zhi)(zhi)內,夭(yao)矯如(ru)(ru)(ru)(ru)(ru)(ru)龍(long),猛(meng)力如(ru)(ru)(ru)(ru)(ru)(ru)虎(hu),此何如(ru)(ru)(ru)(ru)(ru)(ru)之(zhi)(zhi)精(jing)(jing)銳(rui)也(ye)(ye)。我(wo)當專氣致柔,一(yi)(yi)如(ru)(ru)(ru)(ru)(ru)(ru)嬰(ying)兒(er)之(zhi)(zhi)沕穆無知,庶(shu)幾長保(bao)其氣,可(ke)(ke)(ke)至(zhi)形神俱妙,與道(dao)合真。若(ruo)揣銳(rui)不(bu)(bu)休,難(nan)免燎原遍野(ye)之(zhi)(zhi)慮,安望其長保(bao)乎?若(ruo)是者(zhe)(zhe)(zhe),猶金玉滿堂,莫之(zhi)(zhi)能守(shou)。一(yi)(yi)同富貴人(ren)家(jia),怙侈滅(mie)義,驕(jiao)奢凌人(ren),如(ru)(ru)(ru)(ru)(ru)(ru)欒氏滅(mie)族,范氏家(jia)亡,要皆(jie)不(bu)(bu)自戒滿除(chu)盈(ying),以(yi)至(zhi)橫行(xing)不(bu)(bu)軌,自貽其咎。如(ru)(ru)(ru)(ru)(ru)(ru)此征之(zhi)(zhi)人(ren)事,而(er)天(tian)道(dao)可(ke)(ke)(ke)知矣(yi)。試觀當春而(er)溫,至(zhi)夏則暑陽(yang)司令,而(er)溫和(he)不(bu)(bu)在(zai)矣(yi);至(zhi)秋而(er)涼(liang),及冬則寒冷乘(cheng)權,而(er)西(xi)風無存(cun)矣(yi)。物育(yu)功(gong)成,時(shi)行(xing)名遂(sui),天(tian)地于焉退(tui)藏(zang),以(yi)蓄陽(yang)和(he)之(zhi)(zhi)德,倘冬寒而(er)兼春溫,夏熱而(er)夾秋涼(liang),即(ji)(ji)是天(tian)道(dao)反常,時(shi)節愆期,功(gong)成不(bu)(bu)退(tui),適為(wei)乖戾之(zhi)(zhi)氣,其有(you)害于人(ren)者(zhe)(zhe)(zhe)多矣(yi)。故曰:”功(gong)成名遂(sui)身(shen)退(tui),天(tian)之(zhi)(zhi)道(dao)也(ye)(ye)。”夫天(tian)且(qie)如(ru)(ru)(ru)(ru)(ru)(ru)是,而(er)況于人(ren)乎?古來智士良臣,功(gong)業(ye)爛如(ru)(ru)(ru)(ru)(ru)(ru),聲名燦著,而(er)不(bu)(bu)知退(tui)隱山林,如(ru)(ru)(ru)(ru)(ru)(ru)越之(zhi)(zhi)文種,漢之(zhi)(zhi)韓信(xin),釀成殺(sha)身(shen)亡家(jia)之(zhi)(zhi)禍者(zhe)(zhe)(zhe)不(bu)(bu)少。是以(yi)學道(dao)人(ren)當精(jing)(jing)盈(ying)氣足(zu)之(zhi)(zhi)時(shi),不(bu)(bu)可(ke)(ke)(ke)不(bu)(bu)忘(wang)(wang)法(fa)(fa)忘(wang)(wang)形,以(yi)自敗其道(dao)也(ye)(ye)。若(ruo)未臻斯境(jing)者(zhe)(zhe)(zhe),又烏可(ke)(ke)(ke)舍法(fa)(fa)舍形哉?
此教學人(ren)(ren)修(xiu)煉(lian)大(da)道(dao),做一節丟一節,不(bu)(bu)可自(zi)足自(zi)滿,怠心(xin)起而(er)驕心(xin)生,禍不(bu)(bu)旋踵而(er)至矣。即無(wu)(wu)滲漏之(zhi)患(huan),然亦(yi)半途而(er)廢(fei),無(wu)(wu)由登彼岸以(yi)進(jin)神化之(zhi)域焉。《悟真》云(yun)(yun):”未煉(lian)還丹須速煉(lian),煉(lian)了還須知(zhi)止(zhi)足。若也(ye)持(chi)盈未已心(xin),不(bu)(bu)免一朝(chao)遭殆辱。”足見道(dao)無(wu)(wu)止(zhi)境,功無(wu)(wu)窮期,彼滿假(jia)何(he)為哉?古來修(xiu)士,多罹殺身亡家之(zhi)禍,皆由不(bu)(bu)知(zhi)幍光養晦,混(hun)俗(su)同塵之(zhi)道(dao)也(ye)。丹經云(yun)(yun);”修(xiu)行(xing)(xing)混(hun)俗(su)且和(he)光,圓即圓兮方(fang)即方(fang)。隱(yin)顯逆從人(ren)(ren)不(bu)(bu)識(shi),教人(ren)(ren)怎得見行(xing)(xing)藏。”是以(yi)有道(dao)高人(ren)(ren),當(dang)深藏不(bu)(bu)露(lu),隨時(shi)俯仰(yang),庶幾不(bu)(bu)異不(bu)(bu)同,無(wu)(wu)好無(wu)(wu)惡,可以(yi)長保其(qi)身。否則修(xiu)德而(er)謗(bang)興,道(dao)高而(er)毀來,雖(sui)由人(ren)(ren)之(zhi)無(wu)(wu)良(liang),亦(yi)自(zi)張(zhang)揚太(tai)過。《易》曰:”慢藏誨(hui)盜(dao),冶(ye)容誨(hui)淫(yin)”,誠自(zi)取也(ye)。又何(he)怪(guai)自(zi)滿者之(zhi)招損(sun)乎?吾愿后之(zhi)學者,未進(jin)步則依法行(xing)(xing)持(chi),既深造當(dang)止(zhi)火不(bu)(bu)用(yong),庶可免焚身之(zhi)患(huan)歟。
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