總序
前言
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第一篇道源
導論
第一章道祖
第二章文治派
第三章少陽派
第四章正一派
第五章鐘呂派
第六章南派
第七章北派
第八章中派
第九章東派
第十章西派
第十一章青城派
第十二章伍柳派
第十三章三豐派
第十四章千峰派
第十五章女丹派
第二篇齋心
導論
尊道貴德
仙道貴生
清靜寡欲
凈明全真
積功累德
性命雙修
道法自然
和光同塵
我命由我
返本還原
法箓梯航
嗇寶精氣
形神相依
男女皆修
實證實修
第三篇道術筑基
導論
第一章鐘呂派的(de)筑基方法
第(di)二章南派的筑基方法
第(di)三章北派的(de)筑(zhu)基方法
第四章東派的筑(zhu)基方法
第五章(zhang)西派的筑基方法
第六章中(zhong)派的筑基方法(fa)
第(di)七(qi)章三豐派的筑基方法
第(di)八章(zhang)伍柳(liu)派的(de)筑基方(fang)法
第九(jiu)章千峰(feng)派的筑基方(fang)法
第(di)十章女丹派的筑基(ji)方法
第四篇仙術一煉精化炁
第五篇仙(xian)術二煉(lian)炁(qi)化神
第六篇仙術三煉神還虛(xu)
第七篇仙術四煉虛合(he)道
第八篇內丹方術
第九篇內丹術語
參考文獻
后記 [1]
第一章：道源
伏羲時，陰康氏(shi)“教(jiao)人引舞(wu)以(yi)利導之”，赫胥氏(shi)部落的先民“含哺而(er)熙，鼓腹而(er)游”。說明當時人們已經懂(dong)得(de)養生修煉。
黃帝時，王喬、赤松子“吸陰陽之和，食天地之精，呼而求故，吸而求精”，黃帝自身則有“移精變氣”同上。的切身體驗，并問廣成子“至道(dao)之(zhi)要(yao)”，廣(guang)成子先(xian)是(shi)不予回答，過了三個(ge)月(yue)，黃帝再(zai)來(lai)問(wen)“治身之(zhi)道(dao)”，廣(guang)成子告訴(su)他說：“至道(dao)之(zhi)情，杳杳冥冥。無視無聽(ting)，抱神以靜(jing)。形(xing)將自正，心靜(jing)心清。無勞無形(xing)，無搖爾精(jing)，乃可(ke)長生(sheng)。慎內(nei)閉(bi)外，多知為(wei)敗(bai)。我守其(qi)一，以處其(qi)和，故(gu)千(qian)二(er)百年，而(er)形(xing)未衰。得吾道(dao)者為(wei)上皇(huang)，失吾道(dao)者下為(wei)士。予將去(qu)汝，入無窮間，游(you)無極(ji)之(zhi)野(ye)，與(yu)(yu)日月(yue)齊光(guang)，與(yu)(yu)天地為(wei)常，人其(qi)盡死，而(er)我獨存焉。”說完(wan)，傳授給黃帝《自然(ran)經(jing)》一卷。
春秋(qiu)戰(zhan)國(guo)時，內丹修(xiu)煉(lian)(lian)術已十(shi)分盛行。老(lao)子成(cheng)了內丹修(xiu)煉(lian)(lian)的開宗者，因為老(lao)子將(jiang)內丹煉(lian)(lian)養歸就于一個“道(dao)”，并(bing)指(zhi)出“深根(gen)固蒂”，才是“長(chang)生久(jiu)視”之道(dao)。后代內丹修(xiu)煉(lian)(lian)者，將(jiang)其(qi)“道(dao)德”思想體系(xi)，“虛”“無”“靜(jing)”“觀”“精”“炁“神”等(deng)概念，“致虛”“守靜(jing)”“守一”“坐忘”“心齋”等(deng)功夫，視為內丹修(xiu)煉(lian)(lian)的根(gen)本，并(bing)將(jiang)老(lao)莊頌(song)揚的神人(ren)(ren)、真人(ren)(ren)、仙(xian)人(ren)(ren)、至人(ren)(ren)、道(dao)人(ren)(ren)、圣人(ren)(ren)、賢人(ren)(ren)視為內丹修(xiu)煉(lian)(lian)的榜樣。
當(dang)時(shi)有(you)周(zhou)朝(chao)關令尹喜(xi)，善內學(xue)星宿(su)，服日月精華，隱(yin)德(de)修(xiu)行，同(tong)時(shi)代的人(ren)都不知(zhi)(zhi)道。老子(zi)西游，喜(xi)先見其氣，知(zhi)(zhi)真人(ren)當(dang)過，后物色(se)而(er)跡之(zhi)，果得老子(zi)。老子(zi)亦知(zhi)(zhi)其奇(qi)，盡傳“道”“德(de)”修(xiu)煉(lian)之(zhi)法。后人(ren)稱因尹喜(xi)形成的內丹(dan)派為(wei)文(wen)始派，并認為(wei)是內丹(dan)修(xiu)煉(lian)的最高(gao)派別。
尹喜得道后(hou)，將其傳給東(dong)華帝君王(wang)玄甫，王(wang)玄甫創(chuang)立少陽派，從(cong)而成為內丹修煉的最大法(fa)派。
東漢順帝時，張道陵在(zai)今(jin)四(si)川大邑鶴鳴(ming)山(shan)創(chuang)立(li)道教，尊(zun)老(lao)子(zi)為道祖(zu)，廣(guang)泛吸(xi)收各種內(nei)丹(dan)修(xiu)煉(lian)術，如《太平經(jing)》中的(de)愛氣、尊(zun)神(shen)、重精(jing)的(de)思想和內(nei)照(zhao)、存神(shen)、食(shi)氣、胎息(xi)、辟谷的(de)修(xiu)煉(lian)方法，《老(lao)子(zi)想爾注》中結精(jing)、煉(lian)氣、養(yang)神(shen)、守戒等修(xiu)行法門，以(yi)及(ji)魏伯陽《周易參(can)同契(qi)》中“參(can)同相類”的(de)修(xiu)煉(lian)模式，從而成為內(nei)丹(dan)修(xiu)煉(lian)實際的(de)開創(chuang)者。
內(nei)(nei)丹(dan)(dan)找到歸(gui)屬(shu)以后(hou)迅速傳(chuan)(chuan)播開來，東華帝君一傳(chuan)(chuan)太極仙翁(weng)葛(ge)(ge)玄，二傳(chuan)(chuan)正陽帝君鐘(zhong)(zhong)離權。葛(ge)(ge)玄得(de)道后(hou)，又傳(chuan)(chuan)丹(dan)(dan)法于(yu)鄭(zheng)隱(yin)，鄭(zheng)隱(yin)傳(chuan)(chuan)葛(ge)(ge)洪，使得(de)道教內(nei)(nei)丹(dan)(dan)修(xiu)煉(lian)(lian)在(zai)魏晉(jin)南北朝時(shi)繼(ji)續往下傳(chuan)(chuan)承。當時(shi)內(nei)(nei)丹(dan)(dan)著作有《大洞真經》《老子(zi)清靜經》《五(wu)千文經序》《抱樸子(zi)內(nei)(nei)篇》《養性延命(ming)錄》等經典，提(ti)出了諸如靜思、存想(xiang)、存思、存想(xiang)、存神、內(nei)(nei)觀、內(nei)(nei)視(shi)、行(xing)氣(qi)、導引、咽津、呼吸、辟谷、守一、藏(zang)精(jing)(jing)、調精(jing)(jing)等修(xiu)煉(lian)(lian)方法，進一步完善了內(nei)(nei)丹(dan)(dan)修(xiu)煉(lian)(lian)術。鐘(zhong)(zhong)離權得(de)道后(hou)，悉傳(chuan)(chuan)弟(di)子(zi)呂洞賓，此(ci)二人在(zai)唐末五(wu)代(dai)內(nei)(nei)丹(dan)(dan)盛行(xing)的(de)情況下，極大地弘(hong)揚了內(nei)(nei)丹(dan)(dan)修(xiu)煉(lian)(lian)的(de)精(jing)(jing)華，使得(de)后(hou)世諸多丹(dan)(dan)家均奉他們(men)為(wei)開山祖(zu)師。呂洞賓得(de)道后(hou)傳(chuan)(chuan)韓湘子(zi)、藍采和、曹(cao)國舅、何仙姑、劉(liu)海蟾、王重(zhong)陽、程濟明、麻衣(yi)道者(zhe)等。
劉海蟾得道后傳張伯端，張伯端傳石泰，石泰傳薛道光，薛道光傳陳楠，陳楠傳白玉蟾，在內丹修煉中稱為“南派”。王重陽得道后傳丘處機、劉處玄、譚處端、馬丹陽、郝大通、王處一、孫不二、劉仙姑，在內丹修煉中稱為“北派”。此時還有中和南北二派的李道純之“中派”，陸西星之“東派”，李西月之“西派”，伍守陽、柳華陽之“伍柳派”，張三豐之“隱仙派”，趙避(bi)塵之(zhi)“千峰派”，他們使得(de)道教內丹修煉在(zai)宋元(yuan)以后進(jin)一(yi)步地向更深層次地發展。
秦漢(han)以(yi)來，老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)逐(zhu)漸被神(shen)化(hua)。東(dong)漢(han)明(ming)帝(di)(di)、章帝(di)(di)之(zhi)(zhi)(zhi)(zhi)際 (58—88年(nian)(nian))，益州太(tai)守(shou)王(wang)阜作《老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)圣母(mu)碑》，將老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)神(shen)化(hua)為(wei)(wei)(wei)(wei)(wei)先(xian)(xian)天(tian)地生的神(shen)人，并與“道(dao)”相等(deng)同，“老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)者(zhe)(zhe)，道(dao)也。乃生于(yu)無形之(zhi)(zhi)(zhi)(zhi)先(xian)(xian)，起于(yu)太(tai)初之(zhi)(zhi)(zhi)(zhi)前，行于(yu)太(tai)素之(zhi)(zhi)(zhi)(zhi)元”。順(shun)帝(di)(di)時(126—144年(nian)(nian))，張陵在(zai)巴(ba)蜀(shu)創立五斗(dou)米道(dao)，即奉老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)為(wei)(wei)(wei)(wei)(wei)道(dao)祖(zu)，尊(zun)《道(dao)德(de)五千言》為(wei)(wei)(wei)(wei)(wei)主(zhu)要經(jing)典，并宣稱(cheng)(cheng)：“一者(zhe)(zhe)道(dao)也”，“一散形為(wei)(wei)(wei)(wei)(wei)氣，聚則為(wei)(wei)(wei)(wei)(wei)太(tai)上(shang)老(lao)(lao)(lao)(lao)(lao)(lao)君(jun)”見張道(dao)陵《老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)想爾注》。首次(ci)在(zai)道(dao)書中出現了(le)太(tai)上(shang)老(lao)(lao)(lao)(lao)(lao)(lao)君(jun)的名稱(cheng)(cheng)。至(zhi)此，老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)被尊(zun)為(wei)(wei)(wei)(wei)(wei)道(dao)教的始祖(zu)，長(chang)期受到了(le)世人的尊(zun)奉。延(yan)(yan)熹(xi)(xi)(158—167年(nian)(nian))八年(nian)(nian)(165年(nian)(nian))，陳相邊昭《老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)銘》云(yun)：“老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)為(wei)(wei)(wei)(wei)(wei)周守(shou)藏室(shi)史，當幽王(wang)時三(san)川(chuan)實(shi)震，以(yi)夏殷(yin)之(zhi)(zhi)(zhi)(zhi)季(ji)陰陽之(zhi)(zhi)(zhi)(zhi)事，鑒喻時王(wang)。孔(kong)子(zi)(zi)(zi)以(yi)周靈(ling)王(wang)廿年(nian)(nian)生，到景(jing)王(wang)十年(nian)(nian)，年(nian)(nian)十有七，學禮(li)于(yu)老(lao)(lao)(lao)(lao)(lao)(lao)聃。世類好(hao)道(dao)者(zhe)(zhe)觸類而(er)(er)長(chang)之(zhi)(zhi)(zhi)(zhi)，以(yi)老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)離合于(yu)混(hun)沌之(zhi)(zhi)(zhi)(zhi)氣，與三(san)光為(wei)(wei)(wei)(wei)(wei)終始，觀天(tian)作讖，降升斗(dou)星，隨日九變(bian)，與時消息(xi)，規矩三(san)光，四靈(ling)在(zai)旁，存想丹田，太(tai)一紫房，道(dao)成化(hua)身，蟬銳度世。自(zi)犧農以(yi)來，世為(wei)(wei)(wei)(wei)(wei)圣者(zhe)(zhe)作師(shi)。”這一年(nian)(nian)(165年(nian)(nian))漢(han)桓帝(di)(di)使中常侍管霸(ba)之(zhi)(zhi)(zhi)(zhi)苦縣，祠(ci)老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)；次(ci)年(nian)(nian)(166年(nian)(nian))祠(ci)老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)于(yu)濯龍宮(gong)見《后漢(han)書·桓帝(di)(di)紀》。襄(xiang)楷于(yu)延(yan)(yan)熹(xi)(xi)中上(shang)書云(yun)：“又聞宮(gong)中立黃、老(lao)(lao)(lao)(lao)(lao)(lao)浮圖之(zhi)(zhi)(zhi)(zhi)祠(ci)，或(huo)言老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)入(ru)夷(yi)狄為(wei)(wei)(wei)(wei)(wei)浮圖”見《后漢(han)書·襄(xiang)楷傳(chuan)》。又據《后漢(han)書·西域(yu)傳(chuan)》記(ji)載：“后桓帝(di)(di)好(hao)神(shen)，數(shu)祀浮圖、老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)，百姓稍有奉者(zhe)(zhe)，后遂轉盛(sheng)。”可見當時老(lao)(lao)(lao)(lao)(lao)(lao)子(zi)(zi)(zi)已成為(wei)(wei)(wei)(wei)(wei)神(shen)而(er)(er)被世人所崇(chong)祀。
關于(yu)(yu)老君的仙跡道經中亦有諸(zhu)多記載。《魏(wei)書·釋(shi)老志》曰：“道之(zhi)(zhi)厚，出于(yu)(yu)老子。其自言(yan)也。先天(tian)地生，以資萬類。上(shang)處玉京，為(wei)神王之(zhi)(zhi)宗；下在紫微，為(wei)飛(fei)仙之(zhi)(zhi)主。授(shou)軒轅于(yu)(yu)峨嵋，教帝嚳(ku)于(yu)(yu)牧德(de)，大禹聞長(chang)生之(zhi)(zhi)訣，尹喜受(shou)道德(de)之(zhi)(zhi)旨。好(hao)異者往(wang)往(wang)而尊(zun)之(zhi)(zhi)。”
晉葛洪《抱樸子》稱他：額有三理，足有八卦，身長九尺，耳垂齊肩，穿五色云衣，住金樓玉堂，以神龜為庫，青龍、白虎、朱雀、玄武隨行四周，頭上雷聲隆隆，電光閃閃，氣宇昂軒，威風凜凜。《神仙傳》卷一中則稱：老君者，名重耳，字伯陽。其母感大流星而有娠，雖受氣天然，見于李家，猶以李為姓；或言老君先天地生，或云天之精魄，蓋神靈之屬；或云母懷七十二年乃生，生時剖母左掖而出，生而能言，指李樹曰：“以此為我姓。”或云初三皇時為萬法天師；上三皇時為玄中法師；中三皇時為盤古先生；下三皇時為金闕帝君；伏羲時為郁華子，號曰溫爽子；神農時(shi)(shi)為(wei)(wei)九靈老(lao)子(zi)(zi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)春成(cheng)(cheng)(cheng)子(zi)(zi)；祝融時(shi)(shi)為(wei)(wei)廣壽子(zi)(zi)；黃帝時(shi)(shi)為(wei)(wei)廣成(cheng)(cheng)(cheng)子(zi)(zi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)天老(lao)；顓頊(xu)時(shi)(shi)為(wei)(wei)赤精子(zi)(zi)；帝嚳時(shi)(shi)為(wei)(wei)祿圖子(zi)(zi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)真子(zi)(zi)；帝堯時(shi)(shi)為(wei)(wei)務(wu)成(cheng)(cheng)(cheng)子(zi)(zi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)茂成(cheng)(cheng)(cheng)子(zi)(zi)；帝舜時(shi)(shi)為(wei)(wei)尹壽子(zi)(zi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)廓叔子(zi)(zi)；夏(xia)禹時(shi)(shi)為(wei)(wei)真行(xing)子(zi)(zi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)李耳，一名(ming)禹師；殷湯時(shi)(shi)為(wei)(wei)錫則子(zi)(zi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)斯宮；文(wen)王時(shi)(shi)為(wei)(wei)文(wen)道先(xian)(xian)生，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)先(xian)(xian)生國柱(zhu)下吏，一云守藏史；武王時(shi)(shi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)衛成(cheng)(cheng)(cheng)子(zi)(zi)；成(cheng)(cheng)(cheng)王時(shi)(shi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)成(cheng)(cheng)(cheng)子(zi)(zi)；元康五(wu)年，化入婦(fu)人腹中，托母姓李名(ming)聃字伯陽；或云在(zai)(zai)越為(wei)(wei)范(fan)蠡；在(zai)(zai)齊(qi)為(wei)(wei)鴟(chi)夷子(zi)(zi)；在(zai)(zai)吳為(wei)(wei)陶未公；秦(qin)時(shi)(shi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)蹇叔子(zi)(zi)；大(da)胡時(shi)(shi)，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)浮慶君；漢時(shi)(shi)號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)王方平；大(da)初元年，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)仲(zhong)伊；永壽元年，號(hao)(hao)(hao)(hao)曰(yue)(yue)(yue)仆人。
世祖(zu)時，道士寇謙(qian)之(zhi)守志嵩(song)岳(yue)，精(jing)傳(chuan)不懈(xie)，以神(shen)瑞 (414—416年)二(er)年十月乙卯，忽遇大神(shen)，乘云駕龍，導從百(bai)靈(ling)，仙人玉(yu)女，左右侍衛(wei)，集止山頂，稱太上老君，謂(wei)謙(qian)之(zhi)曰：“授汝(ru)天師(shi)之(zhi)經。”此載與《云麓(lu)漫(man)鈔(chao)》卷(juan)八所記(ji)略同，但《魏書》不采取《史(shi)記(ji)》老君傳(chuan)承譜(pu)系的(de)(de)記(ji)法(fa)，而(er)另外有一位李譜(pu)文為老子的(de)(de)玄(xuan)孫，稱他“以漢武(wu)之(zhi)世得道，領治三(san)十六人鬼之(zhi)政。”
南朝梁陶弘景《真靈位(wei)業圖》中(zhong)，有(you)三(san)個(ge)神位(wei)與“太(tai)上(shang)老(lao)(lao)君(jun)(jun)”有(you)關。一是第三(san)中(zhong)位(wei)的(de)太(tai)極(ji)金闕帝君(jun)(jun)，姓李 (壬辰下教太(tai)平主(zhu))。二是太(tai)極(ji)左位(wei)，老(lao)(lao)聃。三(san)是第四中(zhong)位(wei)太(tai)清太(tai)上(shang)老(lao)(lao)君(jun)(jun)(為太(tai)清道主(zhu)，下臨萬民)。另外(wai)還有(you)五(wu)(wu)方五(wu)(wu)老(lao)(lao)君(jun)(jun)、中(zhong)央(yang)黃老(lao)(lao)君(jun)(jun)、太(tai)上(shang)火老(lao)(lao)君(jun)(jun)等。
隋唐(tang)以后，道(dao)(dao)經(jing)(jing)中(zhong)(zhong)也有許多關于(yu)老(lao)君(jun)(jun)(jun)(jun)的(de)(de)(de)(de)傳(chuan)說。《云笈七簽》中(zhong)(zhong)說：“老(lao)君(jun)(jun)(jun)(jun)母曰玄元(yuan)玉女(nv)，日(ri)精入口(kou)，吞(tun)而(er)為(wei)孕，五行獸(shou)衛行，懷八十一(yi)(yi)年(nian)(nian)(nian)(nian)，剖左腋而(er)生，‘生而(er)白首，故號(hao)為(wei)老(lao)子(zi)(zi)。’”又說：“老(lao)君(jun)(jun)(jun)(jun)在(zai)(zai)開(kai)冥賢助之時(shi)，托生扶桑(sang)(sang)太常玉帝(di)(di)天宮中(zhong)(zhong)，以法授扶桑(sang)(sang)大帝(di)(di)，號(hao)曰太上(shang)(shang)無極大道(dao)(dao)君(jun)(jun)(jun)(jun)，亦(yi)號(hao)曰最(zui)上(shang)(shang)至真(zhen)正(zheng)一(yi)(yi)真(zhen)人，亦(yi)號(hao)曰太極老(lao)君(jun)(jun)(jun)(jun)太極真(zhen)人。”《猶龍傳(chuan)》更為(wei)老(lao)君(jun)(jun)(jun)(jun)加上(shang)(shang)了(le)各種名(ming)號(hao)，略與《神(shen)仙(xian)傳(chuan)》記(ji)載相同。說老(lao)君(jun)(jun)(jun)(jun)從三皇五帝(di)(di)以來，就成(cheng)(cheng)(cheng)為(wei)歷代皇帝(di)(di)的(de)(de)(de)(de)老(lao)師(shi)。如神(shen)農時(shi)的(de)(de)(de)(de)太成(cheng)(cheng)(cheng)子(zi)(zi)，軒轅時(shi)的(de)(de)(de)(de)廣成(cheng)(cheng)(cheng)子(zi)(zi)，帝(di)(di)堯時(shi)的(de)(de)(de)(de)務成(cheng)(cheng)(cheng)子(zi)(zi)等，均是老(lao)君(jun)(jun)(jun)(jun)的(de)(de)(de)(de)化(hua)身。周成(cheng)(cheng)(cheng)王時(shi)的(de)(de)(de)(de)老(lao)君(jun)(jun)(jun)(jun)為(wei)柱下(xia)史，號(hao)經(jing)(jing)成(cheng)(cheng)(cheng)子(zi)(zi)；周紹王時(shi)西出函谷關，度關令尹喜(xi)；西漢(han)文帝(di)(di)時(shi) (前179—前156年(nian)(nian)(nian)(nian)在(zai)(zai)位)降于(yu)瑯(lang)琊，授于(yu)吉(ji)《太平經(jing)(jing)》；漢(han)順帝(di)(di)(126—145年(nian)(nian)(nian)(nian)在(zai)(zai)位)漢(han)安(142—144年(nian)(nian)(nian)(nian))元(yuan)年(nian)(nian)(nian)(nian)(142年(nian)(nian)(nian)(nian))老(lao)君(jun)(jun)(jun)(jun)降于(yu)蜀地鶴(he)鳴山(shan)(在(zai)(zai)今四川省大邑縣境內)，授張陵《正(zheng)一(yi)(yi)盟威秘(mi)箓(lu)》；北魏神(shen)瑞(414—416年(nian)(nian)(nian)(nian))二年(nian)(nian)(nian)(nian)(415年(nian)(nian)(nian)(nian))，降于(yu)嵩(song)山(shan)，授道(dao)(dao)士寇謙之“太平真(zhen)君(jun)(jun)(jun)(jun)”之號(hao)；唐(tang)高祖(618—627年(nian)(nian)(nian)(nian)在(zai)(zai)位)武(wu)德(618—627年(nian)(nian)(nian)(nian))二年(nian)(nian)(nian)(nian)(619年(nian)(nian)(nian)(nian))，老(lao)君(jun)(jun)(jun)(jun)降于(yu)羊角山(shan)，令吉(ji)善行轉告高祖，“我乃帝(di)(di)祖也。”關于(yu)老(lao)君(jun)(jun)(jun)(jun)歷時(shi)現世的(de)(de)(de)(de)事跡，道(dao)(dao)經(jing)(jing)中(zhong)(zhong)記(ji)載很多。近(jin)世，四川青城山(shan)易心瑩大師(shi)印有《老(lao)君(jun)(jun)(jun)(jun)八十一(yi)(yi)化(hua)圖》。
唐(tang)宋時期(qi)，對(dui)老子的崇奉達到了(le)極(ji)盛階段。唐(tang)代皇(huang)室姓李，遂尊(zun)(zun)老子為(wei)(wei)祖(zu)(zu)宗(zong)(zong)。全國各地普遍(bian)建立玄(xuan)(xuan)元(yuan)廟，奉祀老君(jun)(jun)像，達到了(le)至(zhi)尊(zun)(zun)極(ji)盛。據(ju)《唐(tang)會(hui)要》卷五(wu)Ｏ記(ji)載：“武(wu)德三年(nian)(nian)(nian) (620年(nian)(nian)(nian))五(wu)月(yue)(yue)，晉州(zhou)人(ren)吉(ji)善行(xing)于羊(yang)角山，見(jian)一老叟(sou)，乘白馬朱鬣，儀容甚偉，曰：‘謂汝(ru)語(yu)唐(tang)天子，吾汝(ru)祖(zu)(zu)也。今年(nian)(nian)(nian)平賊(zei)后(hou)，子孫享國千歲。’高祖(zu)(zu)異之(zhi)，乃(nai)立廟于其地。高宗(zong)(zong)乾封(666—668年(nian)(nian)(nian))元(yuan)年(nian)(nian)(nian)(666年(nian)(nian)(nian))三月(yue)(yue)二(er)十日，追(zhui)尊(zun)(zun)老君(jun)(jun)為(wei)(wei)‘太(tai)上玄(xuan)(xuan)元(yuan)皇(huang)帝’。玄(xuan)(xuan)宗(zong)(zong)天寶(742—756年(nian)(nian)(nian))二(er)年(nian)(nian)(nian)(743年(nian)(nian)(nian))正(zheng)月(yue)(yue)十五(wu)日，皇(huang)帝親臨玄(xuan)(xuan)元(yuan)廟，加號(hao)老君(jun)(jun)‘大(da)圣(sheng)祖(zu)(zu)玄(xuan)(xuan)元(yuan)皇(huang)帝’。八(ba)載(749年(nian)(nian)(nian))六月(yue)(yue)十五(wu)日，皇(huang)帝行(xing)幸太(tai)清(qing)宮，又加號(hao)老君(jun)(jun)‘大(da)圣(sheng)祖(zu)(zu)大(da)道(dao)玄(xuan)(xuan)元(yuan)皇(huang)帝’。十二(er)月(yue)(yue)二(er)月(yue)(yue)七日，加號(hao)‘大(da)圣(sheng)高上大(da)道(dao)金闕玄(xuan)(xuan)元(yuan)皇(huang)帝’。唐(tang)武(wu)宗(zong)(zong)會(hui)昌(841—847年(nian)(nian)(nian))元(yuan)年(nian)(nian)(nian)(841年(nian)(nian)(nian))數(shu)以二(er)月(yue)(yue)十五(wu)大(da)圣(sheng)道(dao)祖(zu)(zu)降(jiang)誕(dan)之(zhi)日為(wei)(wei)降(jiang)圣(sheng)節。”故道(dao)教以二(er)月(yue)(yue)十五(wu)為(wei)(wei)老君(jun)(jun)圣(sheng)誕(dan)。
宋真宗為避宋室圣祖趙玄朗的諱，致稱老君“真元皇帝”。大中祥符 (1008 — 1017 年 ) 六年 (1013 年 ) 八月，頒詔加封為“太上老君混元上德皇帝”，此封號在道教中一直沿用至今。就道教內丹修煉而言，老子是祖述者。因為在《道德經》中有許(xu)多諸(zhu)如“無(wu)(wu)為”“清靜”“守一”一類的(de)(de)內(nei)丹(dan)修(xiu)煉(lian)(lian)經典名言，成為內(nei)丹(dan)修(xiu)煉(lian)(lian)的(de)(de)根本。同(tong)時《道(dao)德經》中有許(xu)多篇(pian)章中講到(dao)了內(nei)丹(dan)修(xiu)煉(lian)(lian)的(de)(de)方法和指導思(si)想(xiang)，如第五十章說(shuo)(shuo)：“蓋聞(wen)善(shan)攝生者，陸行不(bu)(bu)遇(yu)兕(si)虎(hu)，入軍不(bu)(bu)被甲(jia)兵(bing)。兕(si)無(wu)(wu)所(suo)投其角(jiao)，虎(hu)無(wu)(wu)所(suo)措其爪，兵(bing)無(wu)(wu)所(suo)容(rong)其刃(ren)。夫(fu)何(he)(he)故(gu) ? 以其無(wu)(wu)死地(di)(di)(di)。”意思(si)是(shi)(shi)說(shuo)(shuo)，善(shan)于修(xiu)煉(lian)(lian)的(de)(de)人，在任(ren)何(he)(he)情(qing)況下都不(bu)(bu)會(hui)(hui)遇(yu)到(dao)死亡的(de)(de)威脅，犀牛不(bu)(bu)會(hui)(hui)用角(jiao)傷害他(ta)(ta)，老(lao)(lao)虎(hu)不(bu)(bu)會(hui)(hui)用爪傷害他(ta)(ta)，士兵(bing)不(bu)(bu)會(hui)(hui)用兵(bing)器傷害他(ta)(ta)，所(suo)以他(ta)(ta)行路時不(bu)(bu)怕遇(yu)到(dao)犀牛和老(lao)(lao)虎(hu)，打仗時不(bu)(bu)需要(yao)甲(jia)胄護身。雖然老(lao)(lao)子很謙虛(xu)地(di)(di)(di)說(shuo)(shuo)這(zhe)種(zhong)情(qing)況是(shi)(shi)聽說(shuo)(shuo)得來(lai)的(de)(de)，但(dan)是(shi)(shi)老(lao)(lao)子本人就是(shi)(shi)一位擅長(chang)內(nei)丹(dan)修(xiu)煉(lian)(lian)的(de)(de)人，他(ta)(ta)不(bu)(bu)僅獲得了 102 歲的(de)(de)高齡，而且指出了達到(dao)“長(chang)生久視”的(de)(de)具體方法。老(lao)(lao)子提出要(yao)想(xiang)“長(chang)生久視”，就要(yao)“專氣(qi)致柔”“比于赤子”“嗇寶精氣(qi)”“清靜無(wu)(wu)為”“少私(si)寡欲”“知(zhi)足常(chang)樂”，最終達到(dao)“載營魄抱一”不(bu)(bu)相離。這(zhe)些(xie)記載與《列仙傳(chuan)》所(suo)稱“老(lao)(lao)子好養精氣(qi)，貴接而不(bu)(bu)施”完全相吻合，說(shuo)(shuo)明老(lao)(lao)子的(de)(de)修(xiu)煉(lian)(lian)功(gong)夫(fu)已達到(dao)了微(wei)妙微(wei)肖的(de)(de)地(di)(di)(di)步。他(ta)(ta)所(suo)提出的(de)(de)“精氣(qi)”說(shuo)(shuo)，是(shi)(shi)后來(lai)道(dao)教(jiao)內(nei)丹(dan)修(xiu)煉(lian)(lian)啟(qi)迪(di)的(de)(de)源泉，由此道(dao)教(jiao)提出了“煉(lian)(lian)己筑基”“煉(lian)(lian)精化炁”“煉(lian)(lian)炁化神”“煉(lian)(lian)神還虛(xu)”“煉(lian)(lian)虛(xu)合道(dao)”內(nei)丹(dan)修(xiu)煉(lian)(lian)過程(cheng)。
尹喜本為先秦道家學派的代表人之一，周康王時為大夫，曾擔任函谷關令。《呂氏春秋·不二篇》稱其思想“貴清”。莊子將其與老(lao)子一起稱贊為“博大真人(ren)”。
《歷(li)世真仙體道(dao)通鑒(jian)》記載了(le)尹喜(xi)(xi)受《道(dao)德經》的經過(guo)：周康王時尹喜(xi)(xi)為(wei)(wei)大夫，后為(wei)(wei)東宮賓友，結草(cao)為(wei)(wei)廬(lu)，仰觀(guan)乾坤之氣象，寂心(xin)精思(si)以求仙道(dao)，號(hao)曰樓(lou)觀(guan)。一(yi)天(tian)，觀(guan)看(kan)到東方(fang)紫氣西邁天(tian)文顯瑞，預(yu)知(zhi)有圣人將要出關，求為(wei)(wei)函谷關令。遇(yu)得老子，拜為(wei)(wei)師，請求至(zhi)道(dao)，老子遂著(zhu)成(cheng)《道(dao)》《德》上、下篇五(wu)千言(yan)授與尹喜(xi)(xi)，喜(xi)(xi)欣爭持誦，奉行道(dao)成(cheng)。
尹(yin)喜(xi)得道成仙后，老君授他(ta)玉冊金文(wen)，號文(wen)始先生，位為(wei)無上真人，并(bing)賜紫芙蓉冠，飛青羽裙，交(jiao)泰霓裳，羅紋黃綬，九色之(zhi)節，居二十四天王(wang)之(zhi)上，統領八(ba)萬仙士(shi)。傳(chuan)其(qi)還以老君所(suo)(suo)言治國(guo)修(xiu)身之(zhi)精神，編(bian)成《西升經》。另《漢書·藝文(wen)志》還載(zai)有《關尹(yin)子》九篇，已亡佚，今本(ben)傳(chuan)于南宋，標為(wei)永嘉孫定家(jia)所(suo)(suo)藏，實為(wei)唐(tang)末(mo)作品，五(wu)代方士(shi)所(suo)(suo)作，道教尊為(wei)《文(wen)始真經》。
就(jiu)道(dao)教內(nei)(nei)丹(dan)(dan)而(er)(er)言(yan)，文(wen)始派(pai)為(wei)(wei)(wei)(wei)最(zui)(zui)高(gao)法(fa)派(pai)。因為(wei)(wei)(wei)(wei)文(wen)始派(pai)一(yi)傳(chuan)少(shao)陽派(pai)，二(er)傳(chuan)南(nan)(nan)華真人(ren)(ren)莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)，三(san)(san)傳(chuan)西華帝(di)君王(wang)駘，王(wang)駘又傳(chuan)唐朝人(ren)(ren)張(zhang)果老，四傳(chuan)麻衣道(dao)者(zhe)，麻衣道(dao)者(zhe)傳(chuan)陳(chen)摶(tuan)，陳(chen)摶(tuan)傳(chuan)火龍真君，火龍真君傳(chuan)張(zhang)三(san)(san)豐。他們之(zhi)(zhi)(zhi)中以南(nan)(nan)華真人(ren)(ren)莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)和(he)張(zhang)三(san)(san)豐最(zui)(zui)為(wei)(wei)(wei)(wei)杰出，莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)為(wei)(wei)(wei)(wei)先秦道(dao)家學派(pai)的(de)(de)(de)莊(zhuang)(zhuang)(zhuang)(zhuang)周(zhou)，字子(zi)(zi)(zi)(zi)(zi)(zi)休(xiu)，宋國(guo) (今河南(nan)(nan)商丘東北)人(ren)(ren)。與梁惠王(wang)、齊宣王(wang)同時，做過蒙地(di)的(de)(de)(de)漆園吏，蒙地(di)在(zai)(zai)春秋和(he)戰(zhan)(zhan)國(guo)前期屬宋，戰(zhan)(zhan)國(guo)后(hou)(hou)期屬梁。故(gu)劉向(xiang)《別錄》稱(cheng)(cheng)其：“宋之(zhi)(zhi)(zhi)蒙人(ren)(ren)也(ye)。”陸德明《經典釋文(wen)·序錄》稱(cheng)(cheng)：“梁國(guo)蒙縣人(ren)(ren)。”此后(hou)(hou)他一(yi)直隱居(ju)，生(sheng)(sheng)活貧(pin)困，但(dan)(dan)學識(shi)淵(yuan)博(bo)，著(zhu)《莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)》一(yi)書(shu)。司馬遷《史(shi)記·老莊(zhuang)(zhuang)(zhuang)(zhuang)申韓列(lie)傳(chuan)》稱(cheng)(cheng)其書(shu)“十(shi)萬余(yu)言(yan)，大抵率寓言(yan)也(ye)。作《漁(yu)父》《盜跖》，以詆孔子(zi)(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)徒，以明《老子(zi)(zi)(zi)(zi)(zi)(zi)》之(zhi)(zhi)(zhi)術。”其實(shi)(shi)莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)是(shi)(shi)(shi)老子(zi)(zi)(zi)(zi)(zi)(zi)思(si)(si)(si)想(xiang)的(de)(de)(de)最(zui)(zui)好(hao)繼承者(zhe)，在(zai)(zai)歷史(shi)上(shang)“老莊(zhuang)(zhuang)(zhuang)(zhuang)”并(bing)稱(cheng)(cheng)，共同建立了以“道(dao)”為(wei)(wei)(wei)(wei)核心(xin)(xin)的(de)(de)(de)思(si)(si)(si)想(xiang)體系。但(dan)(dan)莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)的(de)(de)(de)思(si)(si)(si)想(xiang)與老子(zi)(zi)(zi)(zi)(zi)(zi)又有所不(bu)(bu)(bu)同，老子(zi)(zi)(zi)(zi)(zi)(zi)貴柔(rou)，主(zhu)(zhu)張(zhang)戒(jie)盈(ying)防滿(man)，在(zai)(zai)現(xian)實(shi)(shi)關系中求得自身的(de)(de)(de)長(chang)保。莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)則認(ren)為(wei)(wei)(wei)(wei)現(xian)實(shi)(shi)關系是(shi)(shi)(shi)對(dui)人(ren)(ren)的(de)(de)(de)自然本(ben)性(xing)的(de)(de)(de)嚴重束縛，主(zhu)(zhu)張(zhang)超脫現(xian)實(shi)(shi)關系而(er)(er)盡情逍遙(yao)。莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)同樣(yang)將(jiang)(jiang)“道(dao)”視(shi)為(wei)(wei)(wei)(wei)生(sheng)(sheng)天生(sheng)(sheng)地(di)的(de)(de)(de)本(ben)體，但(dan)(dan)他又認(ren)為(wei)(wei)(wei)(wei)并(bing)不(bu)(bu)(bu)代表“道(dao)”具(ju)有質(zhi)性(xing)，不(bu)(bu)(bu)過是(shi)(shi)(shi)脫離物(wu)質(zhi)而(er)(er)獨(du)立存在(zai)(zai)的(de)(de)(de)精(jing)神(shen)。他多次強(qiang)調“道(dao)”是(shi)(shi)(shi)產生(sheng)(sheng)萬物(wu)的(de)(de)(de)本(ben)體，但(dan)(dan)它(ta)是(shi)(shi)(shi)非物(wu)質(zhi)的(de)(de)(de)，并(bing)舉例說“道(dao)通一(yi)氣(qi)”，但(dan)(dan)道(dao)并(bing)不(bu)(bu)(bu)是(shi)(shi)(shi)氣(qi)，氣(qi)是(shi)(shi)(shi)由道(dao)派(pai)生(sheng)(sheng)的(de)(de)(de)。最(zui)(zui)后(hou)(hou)莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)將(jiang)(jiang)道(dao)集(ji)中“虛(xu)(xu)”上(shang)，他在(zai)(zai)《人(ren)(ren)間(jian)世》中說：“唯道(dao)集(ji)虛(xu)(xu)。虛(xu)(xu)者(zhe)，心(xin)(xin)齋(zhai)也(ye)。”即追求“道(dao)”的(de)(de)(de)最(zui)(zui)高(gao)精(jing)神(shen)境界(jie)，在(zai)(zai)務“虛(xu)(xu)”上(shang)下功夫，做到外(wai)天下、外(wai)物(wu)、外(wai)生(sheng)(sheng)、朝徹、見(jian)獨(du)，從(cong)而(er)(er)修道(dao)、得道(dao)。進而(er)(er)把老子(zi)(zi)(zi)(zi)(zi)(zi)的(de)(de)(de)思(si)(si)(si)想(xiang)推(tui)向(xiang)一(yi)個新的(de)(de)(de)層次。從(cong)內(nei)(nei)丹(dan)(dan)角度(du)上(shang)看(kan)，莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)提出了許多內(nei)(nei)丹(dan)(dan)修煉(lian)方(fang)法(fa)，如(ru)導(dao)引，莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)曰：“吹稴(lian)呼吸，吐故(gu)納新，熊經鳥申，為(wei)(wei)(wei)(wei)壽而(er)(er)已矣(yi)。”見(jian)《莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)·刻意》。如(ru)守一(yi)，莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)曰：“無(wu)(wu)(wu)(wu)視(shi)無(wu)(wu)(wu)(wu)聽(ting)，抱神(shen)以靜，形(xing)將(jiang)(jiang)自正。必(bi)靜必(bi)清，無(wu)(wu)(wu)(wu)勞汝形(xing)，無(wu)(wu)(wu)(wu)搖汝精(jing)，乃(nai)可(ke)以長(chang)生(sheng)(sheng)。目無(wu)(wu)(wu)(wu)所見(jian)，耳無(wu)(wu)(wu)(wu)所聞，心(xin)(xin)無(wu)(wu)(wu)(wu)所知，女神(shen)將(jiang)(jiang)形(xing)，形(xing)乃(nai)長(chang)生(sheng)(sheng)。”見(jian)《莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)·在(zai)(zai)宥》。如(ru)心(xin)(xin)齋(zhai)，莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)曰：“若一(yi)志，無(wu)(wu)(wu)(wu)聽(ting)之(zhi)(zhi)(zhi)以耳，而(er)(er)聽(ting)之(zhi)(zhi)(zhi)以心(xin)(xin)。無(wu)(wu)(wu)(wu)聽(ting)之(zhi)(zhi)(zhi)以心(xin)(xin)，而(er)(er)聽(ting)之(zhi)(zhi)(zhi)以氣(qi)。耳止于聽(ting)，心(xin)(xin)止于符。氣(qi)也(ye)者(zhe)，虛(xu)(xu)而(er)(er)待物(wu)者(zhe)也(ye)。唯道(dao)集(ji)虛(xu)(xu)，虛(xu)(xu)者(zhe)，心(xin)(xin)齋(zhai)也(ye)。”見(jian)《莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)·人(ren)(ren)間(jian)世》。由此可(ke)見(jian)莊(zhuang)(zhuang)(zhuang)(zhuang)子(zi)(zi)(zi)(zi)(zi)(zi)內(nei)(nei)丹(dan)(dan)功法(fa)的(de)(de)(de)高(gao)深。
張三豐為宋、明間道士，名通，字君實，號玄玄子，因為他平時不修邊幅，人們又稱他“張邋遢”。民間關于他的傳說很多，僅名字雅號就有二十多個，如通、全、全一、玄化、玄玄子、三豐、三峰、山峰居寶、君實、思廉、瘋漢子、邋遢道人等。其出生地點也不一，有說陜西寶雞人，有說山西平陽人，有說遼寧積翠山人，有說遼東懿州 (今遼寧彰武西南)人，有說天目山人。又傳為張天師的后裔。此間長達一千多年，地域遍及大江南北，皆為神仙幻化之舉。據《王征南墓志銘》和《寧波府志》稱，北宋時的張三豐北赴汴京的一個晚上，夢見真武大帝降臨，傳授給他一套奇掌神拳。第二天早晨，正好有一群強盜打家劫舍，張三豐便用此拳掌打敗了這伙強盜。此后，他來到武當山繼續修煉拳法掌訣，并將所煉之術定為武當內家拳，不久便以此聞名于世。元明時張三豐改字曰君寶、君實，號玄子。傳說他體姿豐偉，大耳圓目，龜形鶴背，須髯如戟。一年四季，只穿一件破衣，披一領蓑衣。一餐能食數米，或數月不食。能預知吉兇禍福，人以為神。終生浪游，行無定止。曾在寶雞金臺觀死而復活，其徒稱他“陽神出游”。多次來往于武當山中，結草為廬，修煉丹道，并預言此(ci)(ci)山(shan)日后必大(da)勝，囑(zhu)咐弟(di)子“善守香火(huo)”。后又入四(si)川青城(cheng)山(shan)和鶴鳴(ming)山(shan)中(zhong)訪(fang)真攬勝。不久便(bian)(bian)回到(dao)武(wu)(wu)(wu)當(dang)山(shan)，于明(ming)洪武(wu)(wu)(wu)(1368—1399年(nian))十七年(nian)(1384年(nian))撰《無根樹丹詞(ci)》，自(zi)(zi)題為“大(da)元(yuan)遺(yi)老(lao)張(zhang)(zhang)三(san)(san)(san)豐(feng)(feng)自(zi)(zi)記(ji)于武(wu)(wu)(wu)當(dang)山(shan)天柱(zhu)峰之草(cao)廬”，此(ci)(ci)草(cao)廬即(ji)今之武(wu)(wu)(wu)當(dang)玉虛宮，張(zhang)(zhang)三(san)(san)(san)豐(feng)(feng)最(zui)終(zhong)在此(ci)(ci)煉成九轉還丹。明(ming)洪武(wu)(wu)(wu)二(er)十四(si)年(nian)(1391年(nian))朱元(yuan)璋派使者(zhe)(zhe)四(si)處尋訪(fang)他(ta)，始終(zhong)不見其(qi)蹤(zong)影。明(ming)成祖永(yong)樂(le)(1403—1424年(nian))年(nian)間大(da)修(xiu)(xiu)武(wu)(wu)(wu)當(dang)山(shan)，專門為張(zhang)(zhang)三(san)(san)(san)豐(feng)(feng)修(xiu)(xiu)建(jian)“遇(yu)真宮”，并數次遣使覓訪(fang)張(zhang)(zhang)三(san)(san)(san)豐(feng)(feng)，均(jun)不曾遇(yu)見。后又修(xiu)(xiu)真仙(xian)殿(dian)，祀奉張(zhang)(zhang)三(san)(san)(san)豐(feng)(feng)銅鑄(zhu)鎏金像(xiang)，像(xiang)為身穿道(dao)(dao)袍，頭戴斗笠，腳穿草(cao)鞋，神態飄(piao)逸，一(yi)副仙(xian)風(feng)道(dao)(dao)骨的形(xing)象(xiang)。明(ming)英宗天順(1457—1465)三(san)(san)(san)年(nian)(1459年(nian))，封其(qi)為“通微(wei)顯化真人”。明(ming)世宗加封為“清虛玄妙(miao)真君”。張(zhang)(zhang)三(san)(san)(san)豐(feng)(feng)平時(shi)雖專研(yan)于武(wu)(wu)(wu)術，但對道(dao)(dao)教(jiao)(jiao)(jiao)思想(xiang)亦有研(yan)究，其(qi)一(yi)生著作(zuo)頗豐(feng)(feng)，清人李(li)西(xi)月即(ji)編(bian)有《張(zhang)(zhang)三(san)(san)(san)豐(feng)(feng)全集》，收入《正(zheng)(zheng)統道(dao)(dao)藏(zang)》。張(zhang)(zhang)三(san)(san)(san)豐(feng)(feng)認(ren)為自(zi)(zi)古(gu)道(dao)(dao)流分正(zheng)(zheng)邪二(er)教(jiao)(jiao)(jiao)，而道(dao)(dao)、儒(ru)、釋三(san)(san)(san)教(jiao)(jiao)(jiao)皆(jie)為正(zheng)(zheng)統，雖然創教(jiao)(jiao)(jiao)者(zhe)(zhe)不同，但“修(xiu)(xiu)己利人，其(qi)趨一(yi)也(ye)”，因此(ci)(ci)“牟尼、孔、老(lao)皆(jie)名曰道(dao)(dao)”。他(ta)在《大(da)道(dao)(dao)論(lun)》中(zhong)說(shuo)：“儒(ru)也(ye)者(zhe)(zhe)行道(dao)(dao)濟時(shi)者(zhe)(zhe)也(ye)，佛也(ye)者(zhe)(zhe)悟(wu)道(dao)(dao)覺人者(zhe)(zhe)也(ye)，仙(xian)也(ye)者(zhe)(zhe)藏(zang)道(dao)(dao)度(du)人也(ye)。”他(ta)主(zhu)張(zhang)(zhang)修(xiu)(xiu)道(dao)(dao)者(zhe)(zhe)就是修(xiu)(xiu)“陰、陽、性(xing)、命”之道(dao)(dao)，并稱“三(san)(san)(san)教(jiao)(jiao)(jiao)圣(sheng)人皆(jie)本此(ci)(ci)道(dao)(dao)以(yi)立其(qi)教(jiao)(jiao)(jiao)也(ye)”。他(ta)還認(ren)為：玄學以(yi)功德為體(ti)，金丹為用，而后可以(yi)成仙(xian)。這便(bian)(bian)是張(zhang)(zhang)三(san)(san)(san)豐(feng)(feng)丹道(dao)(dao)秘(mi)訣的可貴(gui)之處。
文始派功法(fa)以(yi)(yi)(yi)(yi)虛(xu)無為(wei)(wei)(wei)本，以(yi)(yi)(yi)(yi)養性為(wei)(wei)(wei)宗，為(wei)(wei)(wei)丹法(fa)中最上乘。修(xiu)(xiu)煉下手即以(yi)(yi)(yi)(yi)最上一層(ceng)煉神(shen)還(huan)虛(xu)做起，主張修(xiu)(xiu)一己真(zhen)(zhen)(zhen)陽之(zhi)(zhi)炁，以(yi)(yi)(yi)(yi)接(jie)天(tian)地(di)真(zhen)(zhen)(zhen)陽之(zhi)(zhi)炁；盜天(tian)地(di)虛(xu)無之(zhi)(zhi)機(ji)，以(yi)(yi)(yi)(yi)補我(wo)神(shen)炁之(zhi)(zhi)真(zhen)(zhen)(zhen)機(ji)。教人(ren)無所(suo)有，無所(suo)為(wei)(wei)(wei)，無所(suo)執，虛(xu)之(zhi)(zhi)極(ji)而(er)無之(zhi)(zhi)極(ji)，從而(er)上不(bu)見天(tian)，下不(bu)見地(di)，內(nei)不(bu)見我(wo)，外不(bu)見人(ren)，一無所(suo)見，則(ze)我(wo)通(tong)(tong)天(tian)地(di)，天(tian)地(di)通(tong)(tong)我(wo)，我(wo)與天(tian)地(di)，似(si)契似(si)離，同于大通(tong)(tong)，“渾入(ru)我(wo)，同天(tian)地(di)”。這便是(shi)文始派丹法(fa)的最高(gao)境(jing)界(jie)，為(wei)(wei)(wei)出(chu)神(shen)入(ru)化，通(tong)(tong)向(xiang)大道之(zhi)(zhi)仙徑。因(yin)為(wei)(wei)(wei)此派專講(jiang)以(yi)(yi)(yi)(yi)神(shen)御炁，不(bu)講(jiang)煉精煉炁，也不(bu)講(jiang)火候藥物，所(suo)以(yi)(yi)(yi)(yi)說是(shi)一種直指(zhi)大道的頓修(xiu)(xiu)方法(fa)。
綜上(shang)所(suo)述，東華帝君一(yi)般認為(wei)是經過：由人(ren)而神(shen)(shen)的過程(cheng)，即(ji)先(xian)人(ren)后神(shen)(shen)的過程(cheng)。但也有生而為(wei)仙(xian)(xian)者(zhe)，據杜光庭(ting)《仙(xian)(xian)傳拾遺(yi)》載：“帝君蓋青陽之氣，萬(wan)(wan)神(shen)(shen)之先(xian)也。居太晨之宮(gong)。紫云為(wei)蓋，青云為(wei)城(cheng)，仙(xian)(xian)僚萬(wan)(wan)億(yi)，校錄仙(xian)(xian)籍，以(yi)稟于老君，所(suo)謂王仙(xian)(xian)者(zhe)，乃尊高貴(gui)上(shang)之稱，非其氏族也，斯言蓋得之歟 !”可見唐以(yi)后，東華帝君的地位十分顯赫。
元世祖至元 (1264—1295年(nian)(nian))六年(nian)(nian)(1269年(nian)(nian))正月詔封(feng)其為“東華紫府(fu)少陽(yang)帝(di)君(jun)”。后元武宗又加封(feng)為“東華紫府(fu)輔元立極大(da)道帝(di)君(jun)”。
就內丹修煉而言，少陽派為最大法派，后世的鐘呂金丹派、南派、北派、三豐派、青城派、千峰派等內丹派均源于此派，這些派別皆尊他為開山祖師。此派不像文始派那樣以虛無為宗，而屬無上至真之妙道，頓超直入，修性而兼修命；而是主張性命雙修，煉養陰陽，以有為法而至于無為法，便于入手，次第分(fen)明(ming)。
此(ci)后，張陵的子孫世襲天(tian)師(shi)道法，歷(li)代(dai)皆受朝廷封(feng)號：唐(tang)天(tian)寶 (742—756年)六年(747年)冊封(feng)天(tian)師(shi)為(wei)(wei)“太師(shi)”；唐(tang)僖宗(zong)(zong)封(feng)天(tian)師(shi)為(wei)(wei)“三天(tian)扶教(jiao)(jiao)輔元(yuan)(yuan)大法師(shi)”；宋理宗(zong)(zong)冊封(feng)天(tian)師(shi)為(wei)(wei)“三天(tian)扶教(jiao)(jiao)輔元(yuan)(yuan)大法師(shi)正一靜應顯(xian)佑真(zhen)(zhen)(zhen)君”；元(yuan)(yuan)成宗(zong)(zong)加封(feng)天(tian)師(shi)為(wei)(wei)“正一沖元(yuan)(yuan)神化靜應顯(xian)佑真(zhen)(zhen)(zhen)君”；明洪(hong)武(1368—1355年)元(yuan)(yuan)年(1368年)改封(feng)天(tian)師(shi)為(wei)(wei)“真(zhen)(zhen)(zhen)人”。同時元(yuan)(yuan)成宗(zong)(zong)還封(feng)第三十(shi)八代(dai)天(tian)師(shi)張與材為(wei)(wei)“正一教(jiao)(jiao)主，主領三山符”，合龍(long)虎宗(zong)(zong)、茅山宗(zong)(zong)、閣皂宗(zong)(zong)、神霄派(pai)、清微(wei)派(pai)、東華派(pai)、天(tian)心派(pai)、凈明道、太一道等(deng)，成為(wei)(wei)道教(jiao)(jiao)大派(pai)。
天(tian)(tian)(tian)師(shi)(shi)之(zhi)(zhi)名，始見于(yu)《莊子(zi)·徐無鬼》，文曰：“黃帝再拜稽首稱天(tian)(tian)(tian)師(shi)(shi)而退。”實指尊敬之(zhi)(zhi)辭(ci)，然天(tian)(tian)(tian)師(shi)(shi)之(zhi)(zhi)名即源于(yu)此。李膺(ying)《蜀記》稱張陵入(ru)鶴鳴(ming)山，自稱天(tian)(tian)(tian)師(shi)(shi)。北魏有寇(kou)天(tian)(tian)(tian)師(shi)(shi) ( 謙之(zhi)(zhi) ) ，劉宋有陸天(tian)(tian)(tian)師(shi)(shi) ( 修靜 ) ，唐有杜(du)天(tian)(tian)(tian)師(shi)(shi) ( 光庭 ) ，宋有薩天(tian)(tian)(tian)師(shi)(shi) ( 守堅 ) 等等。“天(tian)(tian)(tian)師(shi)(shi)”之(zhi)(zhi)號始稱張道陵的，最早見于(yu)《晉(jin)書·郝超傳(chuan)(chuan)》，《傳(chuan)(chuan)》云(yun)：“諳事天(tian)(tian)(tian)師(shi)(shi)道，而超奉佛(fo)。”即稱張陵之(zhi)(zhi)道為天(tian)(tian)(tian)師(shi)(shi)道。雖然明代朝廷不(bu)用(yong)天(tian)(tian)(tian)師(shi)(shi)之(zhi)(zhi)號，但后世(shi)仍稱天(tian)(tian)(tian)師(shi)(shi)，一直(zhi)沿至今日。
《白云仙表(biao)》稱(cheng)正陽(yang)帝君(jun)曾(ceng)祖諱(hui)(hui)樸，祖諱(hui)(hui)守道，父(fu)諱(hui)(hui)源(yuan)，當后漢(han)末年皆據要津，有功于(yu)(yu)國。師(shi)少(shao)工文學，尤(you)善草圣，身長八尺七(qi)寸。仕(shi)至佐(zuo)諫議大(da)夫，因表(biao)李堅邊事不當，謫為南康知軍，漢(han)亡復仕(shi)于(yu)(yu)晉，與偏將軍周處(chu)領兵，失利逃于(yu)(yu)亂山，得遇東華帝君(jun)，遂棄俗入道。
《宣和書(shu)譜》卷十九云：“神(shen)仙鐘離先(xian)生名(ming)權，不知(zhi)何(he)時人，而間出接(jie)物。自謂生于漢，呂洞賓(bin)于先(xian)生執弟子禮。”
鐘離權著《破迷證道(dao)(dao)(dao)歌(ge)》，認(ren)為(wei)修道(dao)(dao)(dao)應以先天一(yi)炁為(wei)本，“一(yi)炁循環無阻礙，散(san)在萬(wan)物(wu)(wu)與人身。”只有金木(mu)合交(jiao)，鉛汞交(jiao)結，龍虎合歡，子(zi)母相會，神炁歸根，合于混(hun)沌(dun)未(wei)分真，則金就(jiu)丹(dan)成(cheng)(cheng)。這樣就(jiu)能產生(sheng)仙(xian)胎(tai)，煉(lian)成(cheng)(cheng)純陽之體，“聚(ju)則成(cheng)(cheng)形(xing)，散(san)則成(cheng)(cheng)炁，返本還(huan)原太虛同”。強調內(nei)丹(dan)煉(lian)養(yang)，創內(nei)丹(dan)藥物(wu)(wu)、采取(qu)、火候之理論，崛起內(nei)丹(dan)道(dao)(dao)(dao)之先聲，故被全真教尊為(wei)北(bei)派第二祖(zu)(zu)。元世祖(zu)(zu)詔封(feng)其(qi)為(wei)“正陽開悟(wu)傳(chuan)道(dao)(dao)(dao)真君(jun)”，元武宗加封(feng)為(wei)“正陽開悟(wu)傳(chuan)道(dao)(dao)(dao)垂教帝(di)君(jun)”。
呂洞(dong)賓名巖字洞(dong)賓，號純陽子(zi)。世稱呂祖或純陽祖師，唐(tang)德宗貞元(yuan) (785—805年)丙子(zi)(796年)四月十(shi)四日生(sheng)于(yu)山(shan)西蒲坂縣(今山(shan)西濟縣)永樂(le)鎮招賢(xian)里，幻登(deng)仕途，屢考不(bu)(bu)第。后(hou)游灃水之上而遇正陽子(zi)，歷經(jing)“十(shi)試”后(hou)，始(shi)知“黃梁夢覺忘世上之功(gong)名”，遂(sui)入道(dao)，得金(jin)丹太乙之功(gong)于(yu)正陽子(zi)，后(hou)隱廬(lu)山(shan)修成仙(xian)道(dao)。常翱游人間自(zi)稱回道(dao)士，時隱時現，變幻莫測。時有詩選曰：“捉(zhuo)得金(jin)精作(zuo)命基，日魂東畔月華西，于(yu)中(zhong)煉就長生(sheng)藥，服了還(huan)同天地(di)齊。”曾在邯鄲逆旋(xuan)，授于(yu)盧(lu)生(sheng)一枕，又(you)于(yu)東鄰沈氏家賦詩以榴皮書(shu)壁，其靈跡(ji)正籍野史中(zhong)不(bu)(bu)可勝數。
《金蓮正宗仙像傳》稱其生于(yu)唐貞元 (785—805年(nian)(nian))丙子年(nian)(nian)(796年(nian)(nian))，咸通(860—874年(nian)(nian))三(san)年(nian)(nian)(862年(nian)(nian))，六十四歲，進士及(ji)第，游于(yu)長安酒肆(si)(今西安東關(guan)八仙宮(gong)門前)遇鐘(zhong)離權(quan)，經(jing)十試皆無所折，遂得(de)授大道天遁(dun)劍法，龍虎金丹秘(mi)文。其潛(qian)心(xin)修煉，百余(yu)歲而童顏，故《宋史·陳摶傳》曰：“步履輕疾，傾刻數百里。”
《歷代(dai)神(shen)仙通鑒》稱(cheng)其曾(ceng)祖諱延(yan)之，終(zhong)浙東廉使。祖諱渭，終(zhong)禮部侍郎。父諱讓(rang)，為(wei)太子(zi)右庶子(zi)，遷海(hai)州剌史。母(mu)王(wang)氏夫(fu)人，于(yu)貞觀 (627—650年)丙午(646年)四(si)(si)(si)月(yue)十(shi)四(si)(si)(si)巳時(shi)，天(tian)樂浮空，一白(bai)鴻似鶴(he)，自天(tian)入懷(huai)而生之。取名(ming)紹先(xian)，有(you)黑子(zi)于(yu)左眉角。大如筋頭，后(hou)變(bian)赤色，周歲即能誦讀。五歲時(shi)，諸子(zi)之經無不(bu)皆通，二十(shi)歲時(shi)，娶(qu)劉校尉之女為(wei)妻，但(dan)終(zhong)不(bu)肯近之。既長，身長八尺二寸，淡黃笑臉。稍(shao)麻，三(san)髭(zi)須，頭頂華陽(yang)(yang)巾，喜穿白(bai)騪衫，系大皂絳。貌似張子(zi)房，又類太史公(gong)狀。舉進(jin)士三(san)次(ci)而不(bu)第。天(tian)授(shou)(690—692年)二年(691年)已四(si)(si)(si)十(shi)六(liu)歲，受父母(mu)命赴試于(yu)長安，于(yu)酒肆中(zhong)遇鐘(zhong)離權……后(hou)改名(ming)為(wei)巖，字洞賓(bin)。……遂(sui)游灃水之上(shang)，登廬山鐘(zhong)樓。祝融(rong)君(jun)遇見(jian)，知是(shi)(shi)仙宗，遂(sui)傳天(tian)遁劍法，曰(yue)：“余火龍真君(jun)也。昔持此(ci)劍斬(zhan)邪魔(mo)，今贈(zeng)君(jun)家斷煩惱。”洞賓(bin)得此(ci)劍，游于(yu)江(jiang)淮間，以靈劍斬(zhan)長蛟(jiao)。游至(zhi)洞庭湖，獨酌(zhuo)于(yu)岳(yue)陽(yang)(yang)樓上(shang)，云房忽降(jiang)，曰(yue)：“上(shang)帝命汝眷悉居荊山洞府。子(zi)之名(ming)祀注玉清籍(ji)中(zhong)。”于(yu)是(shi)(shi)三(san)月(yue)十(shi)八日，得見(jian)苦竹真君(jun)，授(shou)以日月(yue)交并之法。年五十(shi)三(san)，歸享廬山。年六(liu)十(shi)四(si)(si)(si)，上(shang)朝元始、玉皇，賜號純陽(yang)(yang)子(zi)。
鐘(zhong)呂派丹法以(yi)“煉心(xin)”為(wei)綱要，以(yi)“心(xin)息(xi)相依(yi)”為(wei)法門，認為(wei)心(xin)靜念止即(ji)可以(yi)調動體內的精(jing)、炁(qi)(qi)、神(shen)，使之凝聚成“藥物(wu)”，在體內煉成金(jin)丹，具體步驟為(wei)筑(zhu)基、煉精(jing)化炁(qi)(qi)、煉炁(qi)(qi)化神(shen)、煉神(shen)還虛(xu)、煉虛(xu)合道(dao)、粉碎虛(xu)空等幾個階(jie)段。
道教內(nei)丹(dan)煉養思想(xiang)，經鐘、呂(lv)后日臻完善。以(yi)慈悲度世(shi)為(wei)(wei)成道之(zhi)途，改鉛汞與(yu)黃白術為(wei)(wei)內(nei)丹(dan)修(xiu)煉，易劍術為(wei)(wei)除貪嗔、愛(ai)欲和(he)煩惱的智慧在社(she)會上影(ying)響尤為(wei)(wei)顯著。北(bei)宋宣和(he) (1119 — 1126 年(nian) ) 元(yuan)年(nian) (1161 年(nian) ) ，詔封為(wei)(wei)“妙通真(zhen)(zhen)人”。元(yuan)世(shi)祖(zu)至元(yuan) (1264 — 1295 年(nian) ) 六年(nian) (1269 年(nian) ) ，封為(wei)(wei)“純(chun)陽(yang)演正警化真(zhen)(zhen)君(jun)”。至大 (1308 — 1312 年(nian) ) 三年(nian) (1310 年(nian) ) 加封為(wei)(wei)“純(chun)陽(yang)演正警化孚佑帝君(jun)”。
張(zhang)伯端，字平叔(shu)。后(hou)(hou)改名用(yong)成(cheng) (誠)，號“紫(zi)陽(yang)山人(ren)(ren)(ren)”，故(gu)后(hou)(hou)世(shi)又稱之張(zhang)紫(zi)陽(yang)。生(sheng)于宋(song)(song)太宗(zong)雍熙(984—988年(nian))元(yuan)年(nian)(984年(nian))，登仙于宋(song)(song)神宗(zong)元(yuan)豐(1078—1086年(nian))五年(nian)(1082年(nian))三(san)(san)月十五日，天臺(今屬浙江(jiang))人(ren)(ren)(ren)。自(zi)幼聰穎好學，經史百家(jia)無不涉讀，通三(san)(san)教(jiao)典籍及刑法、書(shu)算(suan)、醫(yi)術、戰(zhan)陣、天文、地理、吉兇死生(sheng)之術。后(hou)(hou)因株連被(bei)嶺南充(chong)軍(jun)。宋(song)(song)英宗(zong)治平(1064—1067年(nian))中(zhong)，陸詵帥桂林，召置(zhi)帳下，掌管機要(yao)(yao)。后(hou)(hou)隨詵轉至(zhi)成(cheng)都。宋(song)(song)神宗(zong)熙寧(ning)(1068—1078年(nian))二年(nian)(1069年(nian))遇劉海蟾授以“金液還(huan)丹(dan)火候之訣(jue)”，“指流知(zhi)原(yuan)，語一悟(wu)百”，乃改名用(yong)成(cheng)(誠)，字平叔(shu)，號紫(zi)陽(yang)。此后(hou)(hou)精誠至(zhi)道(dao)(dao)，術業(ye)大成(cheng)。伯端修(xiu)道(dao)(dao)，力(li)主(zhu)內(nei)丹(dan)，認為“人(ren)(ren)(ren)人(ren)(ren)(ren)本有長(chang)生(sheng)藥”，“何須尋草學燒茅”，教(jiao)化(hua)世(shi)人(ren)(ren)(ren)“休煉(lian)三(san)(san)黃及四神，若尋眾草更非(fei)真(zhen)(zhen)”，要(yao)(yao)識真(zhen)(zhen)鉛汞，丹(dan)砂非(fei)水銀也。內(nei)丹(dan)修(xiu)煉(lian)要(yao)(yao)“取將坎位心中(zhong)實，點化(hua)離宮腹內(nei)陰”，即將坎中(zhong)之陽(yang)氣以點化(hua)離中(zhong)之陰精，乃運行交會而復還(huan)其(qi)乾健(jian)純(chun)陽(yang)之體。則人(ren)(ren)(ren)人(ren)(ren)(ren)修(xiu)煉(lian)造化(hua)事畢。熙寧(ning)八(ba)年(nian)(1075年(nian))著《悟(wu)真(zhen)(zhen)篇》宣揚道(dao)(dao)教(jiao)、佛教(jiao)、儒教(jiao)“雖三(san)(san)分，道(dao)(dao)乃歸一”的(de)(de)“三(san)(san)教(jiao)一理”的(de)(de)思想。
相傳張伯(bo)端(duan)(duan)曾遇一僧(seng)(seng)人(ren)(ren)，僧(seng)(seng)人(ren)(ren)專修戒、定(ding)(ding)、慧，自以(yi)為(wei)(wei)得(de)(de)最(zui)上(shang)乘禪旨，能入定(ding)(ding)出(chu)神(shen)，數百里間傾刻就到。二人(ren)(ren)雅志大(da)發，相與契合，約(yue)定(ding)(ding)同游于(yu)(yu)揚州(zhou)觀賞瓊(qiong)(qiong)花(hua)。二人(ren)(ren)共(gong)居(ju)一室，瞑目而(er)(er)坐，皆(jie)出(chu)神(shen)游揚州(zhou)，伯(bo)端(duan)(duan)神(shen)至(zhi)(zhi)揚州(zhou)時，僧(seng)(seng)已先到，伯(bo)端(duan)(duan)要求各折瓊(qiong)(qiong)花(hua)一朵為(wei)(wei)記(ji)。結果，二神(shen)歸，僧(seng)(seng)取(qu)不(bu)出(chu)瓊(qiong)(qiong)花(hua)，伯(bo)端(duan)(duan)卻取(qu)出(chu)瓊(qiong)(qiong)花(hua)玩耍于(yu)(yu)手(shou)中(zhong)。僧(seng)(seng)愧不(bu)明(ming)意(yi)，伯(bo)端(duan)(duan)告曰：“今世(shi)人(ren)(ren)學(xue)禪學(xue)仙，如(ru)吾二人(ren)(ren)者可問見(jian)矣。”二人(ren)(ren)遂為(wei)(wei)莫逆之(zhi)交。隨后弟子問曰：“彼禪師與吾師同此(ci)神(shen)游，何以(yi)有(you)(you)折花(hua)之(zhi)異 ?”伯(bo)端(duan)(duan)答曰：“我金丹大(da)道(dao)，性(xing)命(ming)兼修，是故聚(ju)則(ze)成(cheng)形(xing)，散則(ze)成(cheng)氣，所至(zhi)(zhi)之(zhi)地，真神(shen)見(jian)形(xing)，謂(wei)之(zhi)陽神(shen)。彼之(zhi)所修，欲(yu)速見(jian)攻，不(bu)復修命(ming)，直修性(xing)宗。故所至(zhi)(zhi)之(zhi)地，人(ren)(ren)見(jian)無復形(xing)影(ying)，謂(wei)之(zhi)陰神(shen)。”常說：“道(dao)教以(yi)命(ming)宗立教，故詳(xiang)言(yan)(yan)命(ming)而(er)(er)略(lve)言(yan)(yan)性(xing)。釋氏(shi)以(yi)性(xing)宗立教，故詳(xiang)言(yan)(yan)性(xing)而(er)(er)略(lve)言(yan)(yan)命(ming)。”認為(wei)(wei)“性(xing)命(ming)本(ben)(ben)不(bu)相離，道(dao)釋本(ben)(ben)無二致。彼釋迦生于(yu)(yu)西土(tu)亦(yi)得(de)(de)金丹之(zhi)道(dao)，性(xing)命(ming)兼修，是為(wei)(wei)最(zui)上(shang)乘法”。又謂(wei)：“老(lao)釋以(yi)性(xing)命(ming)學(xue)開方便(bian)門，教人(ren)(ren)修積以(yi)逃生死。釋氏(shi)以(yi)空寂為(wei)(wei)宗，若頓悟圓(yuan)通，則(ze)直超彼岸；如(ru)有(you)(you)習漏未盡，則(ze)尚徇于(yu)(yu)有(you)(you)生。老(lao)氏(shi)以(yi)煉養(yang)為(wei)(wei)真，若得(de)(de)其樞要，則(ze)立躋圣(sheng)位；如(ru)其未明(ming)本(ben)(ben)性(xing)，則(ze)猶滯(zhi)于(yu)(yu)幻(huan)形(xing)。其次，《周易》有(you)(you)窮理(li)盡性(xing)至(zhi)(zhi)命(ming)之(zhi)解；《魯語(yu)》有(you)(you)毋意(yi)、必、固、我之(zhi)說，此(ci)又仲尼極臻于(yu)(yu)性(xing)命(ming)之(zhi)奧(ao)也(ye)。”
張伯端極(ji)力主張以(yi)(yi)(yi)道教修(xiu)煉性(xing)命之(zhi)(zhi)說來撮(cuo)合三教，“先以(yi)(yi)(yi)神性(xing)命脈誘其修(xiu)煉，次以(yi)(yi)(yi)諸佛妙用(yong)廣(guang)其神通，終以(yi)(yi)(yi)其知覺(jue)性(xing)遺其幻妄，而歸(gui)于究竟空寂之(zhi)(zhi)本源”。將(jiang)儒家(jia)“窮(qiong)理盡性(xing)”，佛教“頓悟(wu)圓(yuan)通”引(yin)入道教的內(nei)丹(dan)(dan)煉養(yang)，主張融合三教，以(yi)(yi)(yi)明大丹(dan)(dan)妙旨，反對三教“各自專門，互相非(fei)是”，“迷設(she)邪(xie)歧，不(bu)能(neng)(neng)混一而同歸(gui)”。張伯端大量吸收(shou)了佛教禪宗(zong)及儒家(jia)思(si)想(xiang)，認為“三界(jie)唯心(xin)(xin)妙理，萬物非(fei)此非(fei)彼。無一物非(fei)我心(xin)(xin)，無一物是我己”。主張“欲體(ti)夫至道，莫若明乎本心(xin)(xin)”。釋(shi)曰：“心(xin)(xin)者(zhe)道之(zhi)(zhi)體(ti)也，道者(zhe)心(xin)(xin)之(zhi)(zhi)用(yong)也。人能(neng)(neng)察心(xin)(xin)觀(guan)性(xing)，則圓(yuan)明之(zhi)(zhi)體(ti)自現，無為之(zhi)(zhi)用(yong)自成，不(bu)假施功，頓超彼岸。”
陸公(gong)逝世于(yu)(yu)成(cheng)都后(hou)，伯(bo)(bo)端(duan)(duan)轉(zhuan)徒于(yu)(yu)秦(qin)隴之地，事扶風馬默處厚(hou)于(yu)(yu)河東，處厚(hou)被召(zhao)，臨行(xing)，伯(bo)(bo)端(duan)(duan)以(yi)《悟真(zhen)篇》授之，并曰：“平生所學盡(jin)在(zai)是(shi)(shi)矣，愿公(gong)流布于(yu)(yu)此書，當有因書而(er)(er)會意者。”后(hou)來處厚(hou)出任廣南漕(cao)，伯(bo)(bo)端(duan)(duan)又(you)從(cong)之。于(yu)(yu)元(yuan)豐(feng)五(wu)年(nian)(nian) (1082年(nian)(nian))三月十五(wu)日坐化(hua)于(yu)(yu)天(tian)(tian)臺山，世行(xing)九十九歲(sui)，留(liu)《尸解頌(song)》云：“四(si)大欲(yu)散，浮云已空(kong)，一(yi)靈妙有，法界圓通。”哲宗(zong)(zong)元(yuan)(1086—1094年(nian)(nian))二年(nian)(nian)(1088年(nian)(nian))，劉(liu)(liu)奉(feng)真(zhen)遇伯(bo)(bo)端(duan)(duan)于(yu)(yu)王屋山，留(liu)詩(shi)一(yi)章而(er)(er)去(qu)。徽宗(zong)(zong)政(zheng)和(1111—1118年(nian)(nian))中(zhong)(zhong)(zhong)，伯(bo)(bo)端(duan)(duan)一(yi)日通名姓(xing)謁黃公(gong)冕仲尚書于(yu)(yu)延(yan)平。黃公(gong)素傳(chuan)容成(cheng)之道且酷嗜(shi)爐火，年(nian)(nian)加耄(mao)矣，語不(bu)契而(er)(er)去(qu)。其后(hou)寄書黃公(gong)素，言甚(shen)異，其孫銓見(jian)其書，秘(mi)不(bu)盡(jin)言，書中(zhong)(zhong)(zhong)說：伯(bo)(bo)端(duan)(duan)自稱(cheng)從(cong)前(qian)與黃公(gong)素都是(shi)(shi)紫(zi)微天(tian)(tian)宮中(zhong)(zhong)(zhong)的(de)神仙，號(hao)九皇真(zhen)人(ren)。因犯校勘劫運書籍而(er)(er)誤，于(yu)(yu)是(shi)(shi)被貶謫(zhe)人(ren)間，現在(zai)垣中(zhong)(zhong)(zhong)耀(yao)眼的(de)只有六顆(ke)星(xing)，隱晦光明的(de)有三顆(ke)星(xing)，他們是(shi)(shi)用成(cheng)、冕仲及維揚(yang)于(yu)(yu)先生，用成(cheng)為紫(zi)陽(yang)真(zhen)人(ren)，冕仲曰紫(zi)元(yuan)，于(yu)(yu)公(gong)曰紫(zi)華，三星(xing)神一(yi)同被貶官職，現均已復(fu)職于(yu)(yu)漕(cao)都。今用成(cheng)又(you)復(fu)仙品，獨冕仲身化(hua)宦(huan)海(hai)，本應為人(ren)十世，而(er)(er)只九世，終使(shi)來世茍復(fu)迷妄合塵，別溺異趣，無(wu)升遷之期(qi)，于(yu)(yu)是(shi)(shi)紫(zi)陽(yang)力(li)敘仙契，力(li)欲(yu)推拔，指點迷津，而(er)(er)黃公(gong)素竟不(bu)合而(er)(er)歿，只有自號(hao)紫(zi)元(yuan)翁而(er)(er)罷了(le)。九皇不(bu)載于(yu)(yu)天(tian)(tian)宮，即微星(xing)也。伯(bo)(bo)端(duan)(duan)在(zai)人(ren)間所度(du)弟子甚(shen)多，其中(zhong)(zhong)(zhong)白龍洞劉(liu)(liu)道人(ren)(名奉(feng)真(zhen)，亦稱(cheng)劉(liu)(liu)斗子)，白日飛升，影響極大。
《神仙傳(chuan)》云：“紫(zi)陽(yang)自王屋九年功畢(bi)復返(fan)天臺，于(yu)(yu)(yu)江陵(ling)遇(yu)董凝陽(yang)，知亦受(shou)道(dao)于(yu)(yu)(yu)劉師(shi)(shi)。及相(xiang)訪于(yu)(yu)(yu)太華，得遇(yu)海蟾，同(tong)拜鐘、呂二師(shi)(shi)。謂曰：子(zi)(zi)本紫(zi)微天宮，號(hao)九皇真(zhen)(zhen)人(ren)，因校勘劫之籍(ji)不勤，遂與同(tong)事三人(ren)并謫人(ren)間，今(jin)垣(yuan)中可(ke)見者六星(xing)，潛耀者三，子(zi)(zi)為(wei)紫(zi)陽(yang)真(zhen)(zhen)人(ren)，汝(ru)南(nan)黃仲尚書(shu)為(wei)紫(zi)元真(zhen)(zhen)人(ren)，維揚(yang)于(yu)(yu)(yu)敬伯為(wei)紫(zi)華真(zhen)(zhen)人(ren)，今(jin)子(zi)(zi)與于(yu)(yu)(yu)，及一時被遣(qian)官(guan)吏皆復歸清都，惟冕仲沉淪宦海，子(zi)(zi)可(ke)往使覺悟(wu)，庶幾返(fan)原(yuan)。”
《歷(li)代神仙通鑒》云：張伯端(duan)字平叔，天臺(tai)纓(ying)絡街人，于(yu)己酉年 (994年)宿天回寺，感遇青(qing)城丈人劉(liu)師傅，傳金(jin)丹藥物(wu)火候之秘，乃改名用成(cheng)，號紫陽(yang)，擇興安之漢(han)陰山中修煉，即今之漢(han)中紫陽(yang)洞，丹成(cheng)遂返臺(tai)州。復游于(yu)蜀，再(zai)遇青(qing)華真人，授以玉清金(jin)笥，長生金(jin)寶內丹之訣……。
《鑄鼎余聞(wen)》卷一引方景濂(lian)《康熙臺州府志》云(yun)(yun)：宋，張(zhang)伯(bo)誠，臨海人，原(yuan)名伯(bo)端(duan)，字平(ping)叔。為吏(li)，在(zai)府辦事，家(jia)(jia)送膳(shan)至，眾以(yi)其(qi)所(suo)(suo)食魚戲匿之(zhi)梁間(jian)。平(ping)叔疑其(qi)婢(bi)所(suo)(suo)竊，歸撲其(qi)婢(bi)。婢(bi)自盡(jin)死。二日，蟲至梁間(jian)下，驗之(zhi)，魚爛蟲出也。平(ping)叔乃(nai)喟然嘆曰(yue)：“積犢盈籍(ji)，其(qi)中(zhong)類竊魚事不知(zhi)凡幾(ji) !”因賦詩云(yun)(yun)：“乃(nai)筆隨(sui)身四十年(nian)，是非(fei)非(fei)是萬千千。一家(jia)(jia)溫飽千家(jia)(jia)怨，半世功名半世愆。紫(zi)綬(shou)金章今已矣，芒鞋(xie)仃杖任悠然。有人問我蓬萊路，云(yun)(yun)在(zai)青(qing)山月在(zai)天。”賦完，將所(suo)(suo)署案卷縱火焚盡(jin)。以(yi)“火燒(shao)文(wen)書罪”被遣戍。
《天臺(tai)山(shan)志(zhi)》載：張伯端，天臺(tai)人，嘗入蓉遇劉(liu)真(zhen)人劉(liu)海蟾，得金丹秘訣八十一(yi)首，號《悟真(zhen)篇》。盡言其平(ping)生好(hao)學(xue)，年(nian)九十九坐(zuo)化于天臺(tai)山(shan)。
《悟(wu)真(zhen)篇》主(zhu)述《道(dao)(dao)德》之玄，《陰符》之機，闡發(fa)《參同(tong)契》之秘，在(zai)內丹(dan)修(xiu)煉上享有崇高的聲(sheng)譽，與《同(tong)易參同(tong)契》同(tong)為(wei)“丹(dan)經之王(wang)”。因(yin)張(zhang)伯端(duan)主(zhu)張(zhang)“性命雙(shuang)修(xiu)”、“先命后性”的修(xiu)煉方法，對后世道(dao)(dao)教影響甚大，成為(wei)全真(zhen)南宗之代表，被(bei)尊奉為(wei)全真(zhen)南宗五祖之首(shou)，號為(wei)“紫陽真(zhen)人”。
石泰(tai)字得之(zhi)，號杏(xing)(xing)林(lin)，又號翠(cui)玄子。宋(song)真宗乾興(1022—1023年)元年(1022年)生于常州(今江蘇常州)。石泰(tai)喜愛(ai)善行(xing)施化，利世(shi)助(zhu)人(ren)，常以藥濟人(ren)，不惜(xi)酬謝，惟(wei)愿植(zhi)一杏(xing)(xing)樹(shu)，久(jiu)則成林(lin)，世(shi)人(ren)故稱(cheng)之(zhi)“石杏(xing)(xing)林(lin)”。杏(xing)(xing)子成熟時，任人(ren)摘(zhai)取，自付其(qi)值于樹(shu)下。杏(xing)(xing)林(lin)取之(zhi)買米、布，冬(dong)天以之(zhi)濟貧。張伯端授之(zhi)以金丹大道。著有《還(huan)元篇》(亦(yi)稱(cheng)《還(huan)源篇》)行(xing)世(shi)。
據《歷世(shi)真(zhen)仙(xian)體道(dao)(dao)通鑒》卷四十九說(shuo)，海(hai)蟾傳(chuan)(chuan)道(dao)(dao)于(yu)(yu)張紫陽曰(yue)：“異日有(you)為汝脫疆(jiang)解(jie)鎖者當以此道(dao)(dao)授(shou)之(zhi)，余(yu)皆不許。”其后(hou)，紫陽真(zhen)人(ren)三傳(chuan)(chuan)非人(ren)，“三遭禍患”，發誓再(zai)不妄傳(chuan)(chuan)。乃作(zuo)《悟(wu)真(zhen)篇》行(xing)于(yu)(yu)世(shi)。曰(yue)：“使宿有(you)仙(xian)風(feng)道(dao)(dao)骨之(zhi)人(ren)讀之(zhi)自悟(wu)，則是天(tian)(tian)之(zhi)所授(shou)。”后(hou)因(yin)(yin)事冒(mao)犯鳳州(zhou)(zhou)太守，被黥流放，途經邠州(zhou)(zhou)境，適逢大雪，遂與(yu)小吏(li)俱飲酒肆(si)中(zhong)，逢杏(xing)林(lin)(lin)來。杏(xing)林(lin)(lin)拜(bai)而邀(yao)之(zhi)同席。杏(xing)林(lin)(lin)音容(rong)笑貌，迎得(de)眾客(ke)歡心(xin)，遂聚(ju)眾會飲。酒過(guo)數巡，林(lin)(lin)問(wen)其故(gu)(gu)，紫陽俱告之(zhi)。杏(xing)林(lin)(lin)道(dao)(dao)曰(yue)：“邠洲守故(gu)(gu)人(ren)也，樂(le)善忘(wang)勢(shi)，不遠千里能(neng)遇玉趾，有(you)因(yin)(yin)緣可免此行(xing)。”紫陽懇(ken)請小吏(li)，得(de)到(dao)許諾，故(gu)(gu)相與(yu)于(yu)(yu)邠洲。杏(xing)林(lin)(lin)為人(ren)師表，一見獲(huo)免。紫陽感恩(en)不盡，曰(yue)：“此恩(en)不極，豈人(ren)也哉(zai) !吾平生學道(dao)(dao)，無(wu)所得(de)聞，今將丹(dan)(dan)法傳(chuan)(chuan)于(yu)(yu)子(zi)。”杏(xing)林(lin)(lin)遂拜(bai)，敬受囑咐，勤(qin)心(xin)修(xiu)(xiu)煉，大道(dao)(dao)乃成(cheng)，著(zhu)《還源篇》行(xing)于(yu)(yu)世(shi)，主張以修(xiu)(xiu)煉內丹(dan)(dan)(亦稱“修(xiu)(xiu)性命”)為主，積(ji)精化氣(qi)(qi)，合(he)先天(tian)(tian)真(zhen)元之(zhi)炁以成(cheng)內丹(dan)(dan)。詩曰(yue)：“藥取先天(tian)(tian)氣(qi)(qi)，火尋太易精，能(neng)知藥與(yu)火，定(ding)里見丹(dan)(dan)成(cheng)。”強調“只尋身內藥，不用檢丹(dan)(dan)書”。后(hou)以“金(jin)液(ye)還丹(dan)(dan)訣”授(shou)與(yu)薛道(dao)(dao)光(guang)。于(yu)(yu)宋高宗(zong)紹興(xing)(1131—1163年(nian)(nian))二十八年(nian)(nian)(1158年(nian)(nian))八月十五日尸解(jie)升仙(xian)。有(you)詩頌曰(yue)：“雪破泥丸穴，真(zhen)身駕火龍，不知誰下手，打(da)破太虛空。”紹興(xing)三十年(nian)(nian)(1160年(nian)(nian))顯真(zhen)于(yu)(yu)廣東羅浮(fu)山。
石泰的思想對后(hou)世(shi)影響較大(da)，被尊(zun)為道教(jiao)全真派“南五祖(zu)”第二代，尊(zun)號“杏林真人(ren)”。薛式字太原，又(you)名道原 (源)。南宋閬中(zhong)(今四川閬中(zhong))人(ren)。一(yi)說為陜府雞(ji)足人(ren)。宋神(shen)宗(zong)元豐(1078—1086年(nian))元年(nian)(1078年(nian))生。初為僧，法(fa)號紫賢(xian)，一(yi)號毗陵禪師(shi)。因雅好“金(jin)丹(dan)煉養(yang)”，遂入(ru)道，著《還丹(dan)復命篇》《丹(dan)髓(sui)歌》行(xing)世(shi)。
《歷世真仙體道(dao)(dao)通(tong)鑒》卷四十九云：嘗為僧，法號紫賢(xian)，一(yi)號毗陵禪師(shi)。云游長安，留(liu)開福寺(si)，參(can)長老修嚴，嚴與(yu)道(dao)(dao)眼因(yin)緣：金雞未(wei)鳴時如何得這音響(xiang)。又(you)參(can)僧如環，得如何是超(chao)佛祖之(zhi)淡糊餅(bing)圓陀(tuo)陀(tuo)地。因(yin)桔槔(gao)，頓(dun)(dun)有(you)醒(xing)悟(wu)(wu)，有(you)詩頌曰：“軋軋相從響(xiang)發(fa)時，不從他得豁(huo)然知，桔槔(gao)說(shuo)盡無生曲(qu)。井里泥蛇舞柘枝。”二老然之(zhi)，自爾頓(dun)(dun)悟(wu)(wu)無上圓明(ming)真實法要，機鋒迅捷，字說(shuo)兼通(tong)，且(qie)復雅意金丹(dan)導(dao)養(yang)。宋(song)徽(hui)宗(zong)崇寧(ning) (1102—1107年(nian)(nian)(nian)(nian))五年(nian)(nian)(nian)(nian)(1106年(nian)(nian)(nian)(nian))冬，寓縣(xian)之(zhi)青鎮，聽講佛寺(si)，適逢鳳翔(xiang)府(fu)扶(fu)風縣(xian)杏林驛道(dao)(dao)人石泰字得之(zhi)，年(nian)(nian)(nian)(nian)八十五矣，發(fa)綠(lv)朱顏，神宇非凡，夜事縫(feng)紉。紫賢(xian)心異(yi)之(zhi)，偶(ou)舉張平叔(伯端(duan))詩曲(qu)，石矍然曰：“識斯(si)人乎?”吾師(shi)也。備言紫陽傳道(dao)(dao)之(zhi)由(you)。紫賢(xian)乃稽首皈(gui)依(yi)，請(qing)受業，卒學還丹(dan)。傳授口(kou)訣真要，且(qie)戒令往通(tong)邑大都，依(yi)有(you)力者(zhe)，即可圖之(zhi)。紫賢(xian)遂來京師(shi)，棄(qi)僧迦黎，幅巾縫(feng)掖(ye)，和光混俗，靑了此事。乃注作(zuo)《悟(wu)(wu)真篇》，作(zuo)《復命(ming)篇》及《丹(dan)髓歌》行世。以詩歌形式論(lun)述內(nei)丹(dan)之(zhi)法。紫賢(xian)道(dao)(dao)成(cheng)，于宋(song)光宗(zong)紹(shao)熙(xi)(1190—1195年(nian)(nian)(nian)(nian))二年(nian)(nian)(nian)(nian)(1191年(nian)(nian)(nian)(nian))九月初(chu)九羽化登(deng)仙，行世一(yi)百一(yi)十四載，有(you)詩頌曰：“鐵馬(ma)奔(ben)入海，泥蛇飛上天，蓬萊三島(dao)路，元不在西邊(bian)。”宋(song)光宗(zong)紹(shao)熙(xi)三年(nian)(nian)(nian)(nian)(1192年(nian)(nian)(nian)(nian))現真于霍童山。
陳楠字楠木，號(hao)翠(cui)虛。南宋(song)(song)惠州博羅縣 (廣東惠陽東)白水巖(yan)人(ren)(ren)。曾以(yi)(yi)盤櫳箍桶為(wei)業，后薛道(dao)(dao)光授以(yi)(yi)“太乙(yi)刀圭金丹法(fa)訣”，又黎姥山神人(ren)(ren)傳(chuan)與“景霄大雷瑯書”，勤心(xin)修(xiu)煉，道(dao)(dao)業大成(cheng)。以(yi)(yi)濟(ji)世(shi)教化利人(ren)(ren)為(wei)旨，常捻土為(wei)人(ren)(ren)治(zhi)病，人(ren)(ren)稱之為(wei)“陳泥(ni)丸(wan)”。宋(song)(song)徽宗(zong)政和(1111—1118年(nian))中，擢道(dao)(dao)院事。著有《翠(cui)虛篇》行世(shi)。宋(song)(song)寧宗(zong)嘉(jia)定(1208—1225年(nian))六(liu)年(nian)(1213年(nian))，一云四(si)(si)年(nian)(1211年(nian))四(si)(si)月十四(si)(si)日在漳州梁山水解飛升。
據《歷(li)世(shi)真仙體道通鑒》記載(zai)，陳楠惠州(zhou)(zhou)博羅(luo)縣白水(shui)(shui)巖人，以盤櫳箍桶(tong)為(wei)生，浮(fu)湛俗間(jian)，人無(wu)知(zhi)者(zhe)，作(zuo)《盤櫳箍桶(tong)頌》。《盤櫳頌》云(yun)：“終日(ri)盤盤圓(yuan)又圓(yuan)，中(zhong)間(jian)一(yi)位土為(wei)尊，磨來磨去知(zhi)多少，個里全無(wu)斧鑿痕(hen)。”《箍桶(tong)頌》云(yun)：“有漏教無(wu)漏，如何(he)水(shui)(shui)泄通，既能圓(yuan)密(mi)了，內外一(yi)真空。”后得“太(tai)乙刀(dao)圭(gui)金丹法訣”于毗陵(ling)禪師；得“景霄大雷瑯(lang)書”于黎姥山神人。每(mei)人求得符(fu)水(shui)(shui)，翠(cui)虛(xu)(xu)捻(nian)土付之(zhi)，病多輒愈(yu)，故人呼之(zhi)為(wei)“陳泥丸”。宋徽(hui)宗政(zheng)和 (1111—1118年(nian)(nian))中(zhong)，擢提舉(ju)道院(yuan)事，后歸(gui)羅(luo)浮(fu)以道法行(xing)(xing)(xing)于世(shi)。所(suo)至與人治鬼。潮(chao)陽民家女，苦孤厭，狂易無(wu)度，翠(cui)虛(xu)(xu)用(yong)雷符(fu)熏(xun)狐魅殺之(zhi)。時(shi)(shi)披(pi)發(fa)走，日(ri)行(xing)(xing)(xing)四(si)(si)(si)五(wu)百里，鶉(chun)衣百結，塵(chen)垢(gou)滿身，間(jian)食(shi)犬肉，終日(ri)爛醉，莫測所(suo)知(zhi)，而濟人利物效(xiao)應有不(bu)(bu)可掩者(zhe)。嘗之(zhi)蒼(cang)悟(wu)，遇(yu)郡(jun)禱旱(han)。人憂死。翠(cui)虛(xu)(xu)執(zhi)鐵鞭下(xia)淵潭驅龍起，須(xu)臾陰云(yun)四(si)(si)(si)合(he)，雷雨交作(zuo)，境內沾(zhan)足，遂為(wei)豐年(nian)(nian)。過(guo)三(san)山太(tai)義渡，洪流湍悍，船不(bu)(bu)敢(gan)行(xing)(xing)(xing)，翠(cui)虛(xu)(xu)扶笠(li)而濟，行(xing)(xing)(xing)欽管道上(shang)(shang)，群盜拉殺瘞之(zhi)，后三(san)日(ri)盜散復蘇。游(you)長沙，沖帥節，執(zhi)拘(ju)送邕州(zhou)(zhou)，去數夕又回長沙矣。中(zhong)夜坐，或含水(shui)(shui)銀(yin)，越宿吐視，已成(cheng)白金。乞于其(qi)(qi)(qi)(qi)徒，不(bu)(bu)顧。常自言閱世(shi)四(si)(si)(si)十三(san)，然有四(si)(si)(si)世(shi)見(jian)(jian)之(zhi)者(zhe)。潮(chao)廣中(zhong)人，常問(wen)翠(cui)虛(xu)(xu)覓(mi)詩(shi)，自口縷縷而出皆成(cheng)文(wen)理，但不(bu)(bu)肯尊書。竟未解(jie)其(qi)(qi)(qi)(qi)故。有《翠(cui)虛(xu)(xu)妙悟(wu)全集》行(xing)(xing)(xing)世(shi)，即《羅(luo)浮(fu)翠(cui)虛(xu)(xu)吟》。以丹法授瓊山白玉(yu)蟾(chan)。其(qi)(qi)(qi)(qi)出入(ru)玉(yu)蟾(chan)常侍(shi)左右，翠(cui)虛(xu)(xu)于宗嘉定(1208—1225年(nian)(nian))六年(nian)(nian)(1213年(nian)(nian))，一(yi)云(yun)四(si)(si)(si)年(nian)(nian)(1211年(nian)(nian))四(si)(si)(si)月十四(si)(si)(si)日(ri)在(zai)漳州(zhou)(zhou)赴(fu)鶴會(hui)(hui)罷。說與會(hui)(hui)主云(yun)：“我當來會(hui)(hui)里尸(shi)解(jie)。”會(hui)(hui)里不(bu)(bu)以為(wei)事，遂留四(si)(si)(si)句，命玉(yu)蟾(chan)題之(zhi)曰：“頂上(shang)(shang)雷聲霹靂，混沌落地無(wu)縱，今朝符(fu)路便行(xing)(xing)(xing)，騎個無(wu)角(jiao)火(huo)龍。”彼(bi)時(shi)(shi)玉(yu)蟾(chan)隨侍(shi)。在(zai)漳州(zhou)(zhou)梁山，翠(cui)虛(xu)(xu)與一(yi)箍桶(tong)老者(zhe)椅角(jiao)入(ru)水(shui)(shui)而逝(shi)，其(qi)(qi)(qi)(qi)箍桶(tong)老者(zhe)先有一(yi)斧在(zai)地，再尋其(qi)(qi)(qi)(qi)斧，斧亦不(bu)(bu)見(jian)(jian)。玉(yu)蟾(chan)嘆曰：“此水(shui)(shui)解(jie)也。”當時(shi)(shi)有葛縣廚(chu)在(zai)潮(chao)州(zhou)(zhou)寧鄉縣見(jian)(jian)之(zhi)。翠(cui)虛(xu)(xu)與尉之(zhi)父為(wei)之(zhi)契，因(yin)寄(ji)一(yi)書使尉歸(gui)潮(chao)達其(qi)(qi)(qi)(qi)父，后方知(zhi)當日(ri)在(zai)此尸(shi)解(jie)，在(zai)彼(bi)見(jian)(jian)也。
今存陳楠《翠(cui)(cui)虛篇》，包(bao)括“紫庭(ting)經”、“羅浮翠(cui)(cui)虛吟”、“金丹(dan)詩訣”等，均論內丹(dan)煉(lian)精化氣凝神(shen)之(zhi)法(fa)，在全真道中影響很(hen)大，遂被(bei)尊為“南五祖”第四(si)代，尊號為“翠(cui)(cui)虛真人”。
白(bai)(bai)玉蟾本姓(xing)葛名(ming)長庚，字(zi)如晦，因出(chu)繼白(bai)(bai)氏，故又姓(xing)白(bai)(bai)，名(ming)玉蟾，又字(zi)白(bai)(bai)叟，號海(hai)(hai)瓊(qiong)子。宋理(li)宗(zong)紹定(1228—1235年)二年(1229年)生(sheng)于南海(hai)(hai)瓊(qiong)州(今海(hai)(hai)南省瓊(qiong)山)。自少聰(cong)穎，異于常人，十二歲舉童子科，諳通諸(zhu)經，兼擅詩賦(fu)書畫。后(hou)因任挾(xie)殺人，亡于武(wu)夷改裝道士，浪跡江東兩(liang)湖(hu)、西蜀、閩廣(guang)。曾賦(fu)詩自贊：“千古蓬頭(tou)跣足(zu)，一生(sheng)服氣餐霞，笑指武(wu)夷山下，白(bai)(bai)云深處吾家。”嘉慶(qing)(1208—1224年)中詔征赴(fu)闕(que)，對御(yu)稱旨(zhi)，命(ming)管太乙宮，一日不知所(suo)在，卒于盱江。著(zhu)有《海(hai)(hai)瓊(qiong)問(wen)道集》《海(hai)(hai)瓊(qiong)白(bai)(bai)真人語錄》《海(hai)(hai)瓊(qiong)先生(sheng)文集》《玉隆集》《武(wu)夷集》《金華沖碧丹(dan)經秘旨(zhi)》行世(shi)。
《歷世真仙體(ti)道(dao)(dao)(dao)(dao)通(tong)鑒》稱(cheng)：“先(xian)生(sheng)世為閩(min)人(ren)，以其(qi)祖任瓊(qiong)州之(zhi)(zhi)(zhi)日(ri)(ri)，故生(sheng)于海(hai)南。母以玉蟾名(ming)之(zhi)(zhi)(zhi)，應夢(meng)也(ye)。字(zi)以閱眾甫，一(yi)字(zi)如晦。自號海(hai)瓊(qiong)子，或(huo)號海(hai)南翁，或(huo)號瓊(qiong)山(shan)(shan)道(dao)(dao)(dao)(dao)人(ren)，或(huo)號武(wu)夷散(san)人(ren)，或(huo)號神吏。幼舉童子，長(chang)游方外，得翠(cui)(cui)虛(xu)(xu)陳泥丸先(xian)生(sheng)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)，當時士大夫(fu)欲以異(yi)科(ke)薦之(zhi)(zhi)(zhi)，弗就也(ye)，自得道(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)后(hou)，蔬(shu)腸絕粒凡九年(nian)，而四(si)方學者(zhe)如牛毛。其(qi)著書(shu)(shu)立(li)言(yan)之(zhi)(zhi)(zhi)異(yi)靈其(qi)之(zhi)(zhi)(zhi)處，備見諸書(shu)(shu)。初先(xian)生(sheng)事翠(cui)(cui)虛(xu)(xu)九年(nian)，始得其(qi)道(dao)(dao)(dao)(dao)，翠(cui)(cui)虛(xu)(xu)游方外，必與先(xian)生(sheng)俱，逮翠(cui)(cui)虛(xu)(xu)解化于臨漳(zhang)，先(xian)生(sheng)乃獨(du)往于羅浮、霍童、武(wu)夷、龍(long)虎、天臺(tai)、金華、九日(ri)(ri)諸山(shan)(shan)，蓬(peng)頭跣足(zu)，一(yi)衲(na)弊甚(shen)，而神清(qing)氣爽，與弱少年(nian)無(wu)異(yi)。喜飲(yin)酒不(bu)見其(qi)醉，博洽儒(ru)書(shu)(shu)，究(jiu)竟禪理(li)，出(chu)言(yan)成章(zhang)，文不(bu)加(jia)點，隨身無(wu)片紙，落筆滿(man)四(si)方，大字(zi)草(cao)書(shu)(shu)視(shi)之(zhi)(zhi)(zhi)若龍(long)蛇(she)飛動，兼善(shan)篆，尤妙梅竹，而不(bu)輕(qing)作。間(jian)至(zhi)寫其(qi)容。數筆立(li)就，工畫者(zhe)不(bu)能及。受上清(qing)，行諸階法。于都天大雷(lei)(lei)最著，所(suo)用雷(lei)(lei)印(yin)，常(chang)配肘間(jian)，所(suo)至(zhi)祈禱輒有異(yi)應。進言(yan)休咎(jiu)，警(jing)動聾俗。姓(xing)名(ming)達于九重，養(yang)素之(zhi)(zhi)(zhi)褒，笑而不(bu)受，有愿從之(zhi)(zhi)(zhi)游者(zhe)，莫(mo)得也(ye)，有持刃(ren)追脅(xie)者(zhe)，先(xian)生(sheng)叱(chi)之(zhi)(zhi)(zhi)，其(qi)人(ren)不(bu)覺墜刃(ren)而走，先(xian)生(sheng)召(zhao)之(zhi)(zhi)(zhi)曰(yue)：“爾來，勿驚。”遽以刃(ren)還之(zhi)(zhi)(zhi)。后(hou)縱(zong)游名(ming)山(shan)(shan)，莫(mo)知所(suo)終，或(huo)云尸解于海(hai)豐縣。以《太乙刀圭火符之(zhi)(zhi)(zhi)傳》《九鼎金鉛(qian)沙汞之(zhi)(zhi)(zhi)書(shu)(shu)》《紫霄(xiao)嘯命風(feng)庭之(zhi)(zhi)(zhi)文》傳其(qi)徒彭耜字(zi)季益，號鶴林子。
白玉蟾一(yi)生致力于傳播丹道，廣收門(men)徒，曾(ceng)創立(li)過以“靖”立(li)名的教(jiao)團(tuan)組織，為(wei)(wei)官府所認可(ke)，形成(cheng)道教(jiao)內丹派南宗(zong)的實(shi)際創始人。他的內丹理(li)論，奉行(xing)(xing)南宗(zong)傳統，力主獨身清修，身力并行(xing)(xing)，終身不娶。他以煉(lian)精化氣、煉(lian)氣化神、煉(lian)神還(huan)虛為(wei)(wei)核心，摻合儒學和禪理(li)，“心通三教(jiao)，學貫九流”，該思想使宋元(yuan)以后(hou)的道教(jiao)受(shou)到了(le)極大(da)(da)的影響。另(ling)外(wai)，他還(huan)“參受(shou)大(da)(da)洞(dong)法(fa)箓，奉行(xing)(xing)諸家大(da)(da)法(fa)，獨于雷(lei)法(fa)尤著驗”，常行(xing)(xing)雷(lei)法(fa)符咒，為(wei)(wei)人驅邪治病，除妖(yao)捉怪。尸解成(cheng)仙后(hou)，詔封為(wei)(wei)“紫清真人”，世人尊稱為(wei)(wei)“紫清先(xian)生”。
南派丹法傳至白玉蟾，實際弘揚的(de)是(shi)《悟真篇(pian)》中(zhong)(zhong)的(de)清(qing)修思想，因此(ci)被稱(cheng)為“南宗清(qing)修派”。傳至陳致虛時，發揮的(de)是(shi)《悟真篇(pian)》中(zhong)(zhong)的(de)陰陽思想，因此(ci)被稱(cheng)為“南宗陰陽派”。
南(nan)宗(zong)清修講求的(de)是(shi)“先命(ming)后性(xing)”，如(ru)張伯端說：“虛(xu)(xu)心實腹(fu)(fu)義(yi)俱(ju)深，只為(wei)虛(xu)(xu)心要識心，不(bu)若煉(lian)鉛(qian)先實腹(fu)(fu)，且教收取滿堂金。”見《悟(wu)真篇(pian)》。明彭好古解(jie)釋說：“虛(xu)(xu)心為(wei)性(xing)功上事(shi)，實腹(fu)(fu)為(wei)命(ming)功上事(shi)，二者(zhe)俱(ju)有深義(yi)。然人心浮動，如(ru)何(he)得虛(xu)(xu) ?不(bu)若煉(lian)鉛(qian)服氣，先實其(qi)腹(fu)(fu)，使金精(jing)(jing)之(zhi)氣充溢其(qi)身，然后行抱(bao)一之(zhi)功，以虛(xu)(xu)其(qi)心，則性(xing)命(ming)雙(shuang)修，形神俱(ju)妙，而大(da)修之(zhi)事(shi)畢矣。”見仇兆鰲《悟(wu)真篇(pian)集注》。從(cong)中不(bu)難看(kan)出南(nan)宗(zong)清修派(pai)的(de)底蘊。其(qi)實南(nan)北二宗(zong)都主(zhu)張性(xing)命(ming)雙(shuang)修，只是(shi)在修煉(lian)過程中處理二者(zhe)關系時，側重(zhong)點不(bu)同罷了。南(nan)宗(zong)明顯(xian)地側重(zhong)于(yu)煉(lian)形煉(lian)氣。正如(ru)石泰《還源篇(pian)》所說：“真精(jing)(jing)與元氣，此是(shi)大(da)丹基。”
南宗(zong)(zong)(zong)陰陽丹法(fa)分為凝神定息、運氣(qi)開關、保(bao)精煉(lian)(lian)(lian)(lian)劍(jian)、采藥(yao)筑基(ji)(ji)、還丹結胎、火(huo)符溫養(yang)、抱元守一七個步驟(zou)，具(ju)體(ti)修(xiu)(xiu)煉(lian)(lian)(lian)(lian)階次為煉(lian)(lian)(lian)(lian)己筑基(ji)(ji)、煉(lian)(lian)(lian)(lian)精化炁、煉(lian)(lian)(lian)(lian)炁化神、煉(lian)(lian)(lian)(lian)神還虛、煉(lian)(lian)(lian)(lian)虛合道五層(ceng)。此中終不離火(huo)候、藥(yao)物之妙(miao)用，對(dui)火(huo)候法(fa)度和溫養(yang)指歸的(de)闡(chan)述比北宗(zong)(zong)(zong)要細密一些。同時(shi)南宗(zong)(zong)(zong)還深受(shou)佛(fo)教(jiao)思想的(de)影響，修(xiu)(xiu)煉(lian)(lian)(lian)(lian)方(fang)法(fa)與思想常(chang)常(chang)是(shi)仙(xian)佛(fo)參半，同樣(yang)(yang)重(zhong)視(shi)煉(lian)(lian)(lian)(lian)心(xin)煉(lian)(lian)(lian)(lian)己，但與北宗(zong)(zong)(zong)不一樣(yang)(yang)的(de)是(shi)，不是(shi)在下手(shou)時(shi)就要求這(zhe)樣(yang)(yang)，而是(shi)在修(xiu)(xiu)煉(lian)(lian)(lian)(lian)到第四(si)層(ceng)時(shi)才要求這(zhe)樣(yang)(yang)，即(ji)以(yi)命功(gong)起，以(yi)性功(gong)了。
南(nan)宗陰(yin)陽(yang)派還吸收了(le)《悟真(zhen)篇(pian)》中(zhong)陰(yin)陽(yang)交媾的思想，主(zhu)張男女雙修，即取同類(lei)坎中(zhong)真(zhen)陽(yang)，以接補(bu)己(ji)身離(li)中(zhong)之陰(yin)。此法分上、中(zhong)、下三乘。上乘行“神交法”，即男不(bu)寬(kuan)衣，女不(bu)解帶，相(xiang)對坐，以性情相(xiang)交，氣化感應，從(cong)而(er)雙修雙補(bu)，利己(ji)而(er)不(bu)損(sun)人(ren)，雙方(fang)皆獲采補(bu)之益。中(zhong)、下乘行“體交法”。這些方(fang)法與采戰(zhan)御女術雖然(ran)有別，但容易受人(ren)誤解并誤入歧(qi)途，所(suo)以不(bu)輕(qing)傳(chuan)。
南(nan)派丹書除(chu)上(shang)文提及外(wai)，還有張伯端的(de)《奇經八脈考》《玉清金笥(si)青華秘文金寶內(nei)煉丹訣》，夏宗禹的(de)《入藥鏡箋》《陰(yin)符經講義(yi)》《悟真(zhen)篇(pian)(pian)(pian)講義(yi)》，俞(yu)琰的(de)《周易(yi)參契發揮》《易(yi)外(wai)別傳》《玄牝之門賦(fu)》，翁(weng)葆光(guang)的(de)《悟真(zhen)篇(pian)(pian)(pian)注釋》《悟真(zhen)篇(pian)(pian)(pian)直指詳說(shuo)三乘(cheng)秘要》《悟真(zhen)篇(pian)(pian)(pian)注疏》，陸西星的(de)《悟真(zhen)篇(pian)(pian)(pian)小序(xu)》，彭(peng)好古的(de)《悟真(zhen)篇(pian)(pian)(pian)注》，仇兆鰲的(de)《悟真(zhen)篇(pian)(pian)(pian)集注》等(deng)。
中(zhong)派(pai)(pai)丹(dan)(dan)法源出南派(pai)(pai)白玉蟾(chan)門人王金蟾(chan)，其祖(zu)實際(ji)上仍為(wei)紫陽真人張伯端，因其丹(dan)(dan)法大都直(zhi)接源于(yu)《悟真篇》，當然也(ye)吸(xi)收(shou)了全真道(dao)三(san)教合一(yi)的思想(xiang)，就連李(li)道(dao)純本人都稱自己是全真道(dao)士，自宗(zong)為(wei)“全真”。并著作《三(san)天易髓》《太上大通經(jing)(jing)注》《太上升玄消(xiao)災護命妙(miao)經(jing)(jing)注》《太上老君(jun)說常(chang)清靜經(jing)(jing)注》《道(dao)德會元》《全真集(ji)玄秘要》《無上赤(chi)文(wen)洞古真經(jing)(jing)注》《中(zhong)和集(ji)》《瑩蟾(chan)子語錄(lu)》等書，闡述中(zhong)派(pai)(pai)內(nei)丹(dan)(dan)修煉思想(xiang)。其后明代尹真人的弟子著有《性命圭旨》《證(zheng)道(dao)仙經(jing)(jing)》，清代黃元吉著《樂育堂語錄(lu)》《道(dao)德經(jing)(jing)講義》《道(dao)門語要》，進一(yi)步闡揚中(zhong)派(pai)(pai)丹(dan)(dan)法。
中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)派丹(dan)法(fa)思(si)(si)(si)想首出(chu)(chu)于(yu)李道(dao)(dao)純《中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)和(he)(he)集》，集曰(yue)：“《禮記》云(yun)：‘喜(xi)怒(nu)哀樂未(wei)發，謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)；發而(er)皆中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)節(jie)，謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)和(he)(he)。'未(wei)發謂(wei)靜定，中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)謹其(qi)(qi)所存(cun)(cun)。故曰(yue)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)。存(cun)(cun)而(er)無(wu)體，故謂(wei)天(tian)(tian)下之(zhi)(zhi)(zhi)(zhi)(zhi)大本。發而(er)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)節(jie)謂(wei)動，時(shi)謹其(qi)(qi)所發也(ye)(ye)(ye)(ye)(ye)，故曰(yue)和(he)(he)發無(wu)不(bu)(bu)(bu)(bu)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，故謂(wei)天(tian)(tian)下之(zhi)(zhi)(zhi)(zhi)(zhi)達道(dao)(dao)。誠能(neng)致(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)和(he)(he)于(yu)一(yi)(yi)(yi)(yi)(yi)身(shen)，則本然之(zhi)(zhi)(zhi)(zhi)(zhi)體虛而(er)靈靜，靜而(er)覺，動而(er)正(zheng)(zheng)，故能(neng)應(ying)天(tian)(tian)下無(wu)窮(qiong)之(zhi)(zhi)(zhi)(zhi)(zhi)變(bian)也(ye)(ye)(ye)(ye)(ye)。”說(shuo)明(ming)李道(dao)(dao)純已經(jing)將儒家(jia)“致(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)和(he)(he)”的(de)(de)(de)思(si)(si)(si)想運用到了內丹(dan)修(xiu)煉(lian)(lian)(lian)當中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，認為(wei)致(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)和(he)(he)于(yu)一(yi)(yi)(yi)(yi)(yi)身(shen)，本然之(zhi)(zhi)(zhi)(zhi)(zhi)體就(jiu)會虛靜而(er)靈，最終(zhong)(zhong)修(xiu)成應(ying)變(bian)無(wu)窮(qiong)的(de)(de)(de)仙(xian)體。然這(zhe)(zhe)個“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”在(zai)(zai)內丹(dan)修(xiu)煉(lian)(lian)(lian)又指什么呢 ? 李道(dao)(dao)純說(shuo)：“夫玄(xuan)(xuan)(xuan)關(guan)一(yi)(yi)(yi)(yi)(yi)竅(qiao)者(zhe)(zhe)，至(zhi)玄(xuan)(xuan)(xuan)至(zhi)妙之(zhi)(zhi)(zhi)(zhi)(zhi)機關(guan)也(ye)(ye)(ye)(ye)(ye)。今之(zhi)(zhi)(zhi)(zhi)(zhi)學(xue)者(zhe)(zhe)多(duo)泯于(yu)形(xing)體，……但著(zhu)在(zai)(zai)形(xing)體上(shang)都(dou)不(bu)(bu)(bu)(bu)是(shi)，亦(yi)(yi)不(bu)(bu)(bu)(bu)可(ke)(ke)離(li)此(ci)(ci)(ci)一(yi)(yi)(yi)(yi)(yi)身(shen)向(xiang)外(wai)尋求。諸丹(dan)經(jing)皆不(bu)(bu)(bu)(bu)言正(zheng)(zheng)在(zai)(zai)何處(chu)(chu)者(zhe)(zhe)，何也(ye)(ye)(ye)(ye)(ye) ? 難形(xing)筆舌，亦(yi)(yi)說(shuo)不(bu)(bu)(bu)(bu)得，故曰(yue)玄(xuan)(xuan)(xuan)關(guan)。所以(yi)(yi)圣人只出(chu)(chu)一(yi)(yi)(yi)(yi)(yi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)字示人，此(ci)(ci)(ci)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)字，玄(xuan)(xuan)(xuan)關(guan)明(ming)矣(yi)。所謂(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)者(zhe)(zhe)，非(fei)(fei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)外(wai)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，亦(yi)(yi)非(fei)(fei)四維上(shang)下之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，不(bu)(bu)(bu)(bu)是(shi)在(zai)(zai)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)。釋云(yun)：不(bu)(bu)(bu)(bu)思(si)(si)(si)善，不(bu)(bu)(bu)(bu)思(si)(si)(si)惡，正(zheng)(zheng)憑么時(shi)，那個是(shi)自(zi)己本來面目(mu)，此(ci)(ci)(ci)釋家(jia)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)(ye)。儒曰(yue)：喜(xi)怒(nu)哀樂未(wei)發謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，此(ci)(ci)(ci)儒家(jia)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)(ye)。道(dao)(dao)曰(yue)：念頭(tou)不(bu)(bu)(bu)(bu)起處(chu)(chu)謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，此(ci)(ci)(ci)道(dao)(dao)家(jia)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)(ye)。此(ci)(ci)(ci)乃三教所用之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)(ye)。”見(jian)李道(dao)(dao)純《中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)和(he)(he)集》卷(juan)一(yi)(yi)(yi)(yi)(yi)《玄(xuan)(xuan)(xuan)門宗旨(zhi)》。可(ke)(ke)見(jian)這(zhe)(zhe)個“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”是(shi)內丹(dan)修(xiu)煉(lian)(lian)(lian)過(guo)程中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)所要(yao)體認的(de)(de)(de)“玄(xuan)(xuan)(xuan)關(guan)一(yi)(yi)(yi)(yi)(yi)竅(qiao)”，本是(shi)先天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)有，但要(yao)通過(guo)后(hou)(hou)天(tian)(tian)的(de)(de)(de)修(xiu)煉(lian)(lian)(lian)才能(neng)成就(jiu)，這(zhe)(zhe)便是(shi)守中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)法(fa)。明(ming)代尹真(zhen)(zhen)(zhen)人的(de)(de)(de)弟子(zi)《性(xing)命圭旨(zhi)》中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)又稱這(zhe)(zhe)個“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”為(wei)“真(zhen)(zhen)(zhen)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”，書(shu)(shu)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)說(shuo)：“無(wu)極者(zhe)(zhe)，真(zhen)(zhen)(zhen)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)(ye)，故曰(yue)圣圣相(xiang)傳(chuan)在(zai)(zai)此(ci)(ci)(ci)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)。此(ci)(ci)(ci)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)就(jiu)是(shi)堯舜允執之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，孔子(zi)時(shi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，易之(zhi)(zhi)(zhi)(zhi)(zhi)黃(huang)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)通理之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，度(du)人經(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)理五炁(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，釋迦之(zhi)(zhi)(zhi)(zhi)(zhi)空中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，老子(zi)守中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)。然中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)字有二義，若(ruo)曰(yue)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)有定在(zai)(zai)者(zhe)(zhe)，在(zai)(zai)此(ci)(ci)(ci)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)(ye)；若(ruo)曰(yue)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)無(wu)定在(zai)(zai)者(zhe)(zhe)，乾坤合處(chu)(chu)，乃真(zhen)(zhen)(zhen)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)(ye)。”可(ke)(ke)見(jian)這(zhe)(zhe)個“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)”在(zai)(zai)書(shu)(shu)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)視為(wei)“性(xing)命之(zhi)(zhi)(zhi)(zhi)(zhi)根(gen)”，其(qi)(qi)實說(shuo)的(de)(de)(de)就(jiu)是(shi)“玄(xuan)(xuan)(xuan)關(guan)一(yi)(yi)(yi)(yi)(yi)竅(qiao)”。清代的(de)(de)(de)黃(huang)元吉提倡的(de)(de)(de)“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)黃(huang)直透”之(zhi)(zhi)(zhi)(zhi)(zhi)頓法(fa)，吸收的(de)(de)(de)就(jiu)是(shi)守中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)法(fa)，他(ta)說(shuo)：“昔(xi)論吾(wu)道(dao)(dao)，始終(zhong)(zhong)只是(shi)一(yi)(yi)(yi)(yi)(yi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，始也(ye)(ye)(ye)(ye)(ye)守有形(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，以(yi)(yi)煉(lian)(lian)(lian)精而(er)化氣，終(zhong)(zhong)而(er)守無(wu)形(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，以(yi)(yi)煉(lian)(lian)(lian)虛而(er)合道(dao)(dao)。”見(jian)黃(huang)元吉《道(dao)(dao)門語錄》。可(ke)(ke)見(jian)黃(huang)元吉將內丹(dan)修(xiu)煉(lian)(lian)(lian)性(xing)功(gong)(gong)與(yu)命功(gong)(gong)均歸(gui)結于(yu)守中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)，認為(wei)不(bu)(bu)(bu)(bu)用后(hou)(hou)升前降，不(bu)(bu)(bu)(bu)用開合，不(bu)(bu)(bu)(bu)用面壁，就(jiu)能(neng)升仙(xian)。此(ci)(ci)(ci)外(wai)，清代還有一(yi)(yi)(yi)(yi)(yi)叫(jiao)閔小艮的(de)(de)(de)，因傳(chuan)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)黃(huang)直透功(gong)(gong)夫，亦(yi)(yi)被視為(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)派之(zhi)(zhi)(zhi)(zhi)(zhi)傳(chuan)人
東派(pai)雖稱傳自呂洞賓，但(dan)(dan)其(qi)丹(dan)(dan)法(fa)實為(wei)(wei)(wei)南派(pai)陰(yin)(yin)陽(yang)(yang)雙(shuang)修(xiu)(xiu)法(fa)門，闡(chan)《悟真(zhen)(zhen)篇(pian)》新意，為(wei)(wei)(wei)陰(yin)(yin)陽(yang)(yang)同類(lei)(lei)雙(shuang)修(xiu)(xiu)法(fa)。這(zhe)個陰(yin)(yin)陽(yang)(yang)，即為(wei)(wei)(wei)男(nan)女(nv)，他認為(wei)(wei)(wei)“金(jin)丹(dan)(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道，必資(zi)同類(lei)(lei)相(xiang)合(he)而成。陰(yin)(yin)陽(yang)(yang)者，一男(nan)一女(nv)也(ye)(ye)，一離(li)一坎也(ye)(ye)，一鉛(qian)一汞也(ye)(ye)，此大丹(dan)(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)藥(yao)物(wu)也(ye)(ye)。夫(fu)坎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)真(zhen)(zhen)炁(qi)謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)鉛(qian)，離(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)真(zhen)(zhen)炁(qi)謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)汞。先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)積于(yu)(yu)我(wo)(wo)，先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)炁(qi)取(qu)于(yu)(yu)彼(bi)。何以(yi)故(gu)(gu) ?彼(bi)，坎也(ye)(ye)，外陰(yin)(yin)而內陽(yang)(yang)，于(yu)(yu)象為(wei)(wei)(wei)水為(wei)(wei)(wei)月，其(qi)于(yu)(yu)人(ren)也(ye)(ye)為(wei)(wei)(wei)女(nv)。我(wo)(wo)，離(li)也(ye)(ye)，外陽(yang)(yang)而內陰(yin)(yin)，于(yu)(yu)象為(wei)(wei)(wei)火為(wei)(wei)(wei)日(ri)，其(qi)于(yu)(yu)人(ren)也(ye)(ye)為(wei)(wei)(wei)男(nan)。故(gu)(gu)夫(fu)男(nan)女(nv)陰(yin)(yin)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道，順之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而生人(ren)，逆之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而成丹(dan)(dan)，其(qi)理一焉(yan)者也(ye)(ye)”見陸西(xi)星《金(jin)丹(dan)(dan)就(jiu)成篇(pian)》。在陸西(xi)星看來，仙胎大藥(yao)必須在先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)和(he)先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)炁(qi)交媾和(he)合(he)的情況下(xia)才能成就(jiu)，但(dan)(dan)是陰(yin)(yin)中(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陽(yang)(yang)的先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)炁(qi)產(chan)自女(nv)方，陽(yang)(yang)中(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)的先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)產(chan)自男(nan)方，因此男(nan)女(nv)雙(shuang)方都不(bu)(bu)(bu)完全(quan)俱備鉛(qian)汞二(er)物(wu)，這(zhe)樣(yang)就(jiu)要(yao)取(qu)坎女(nv)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陽(yang)(yang)補(bu)離(li)男(nan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)。其(qi)作用在于(yu)(yu)取(qu)坎以(yi)“補(bu)其(qi)既(ji)破之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)離(li)也(ye)(ye)，填其(qi)既(ji)虛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)畫也(ye)(ye)，復其(qi)純陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)體(ti)也(ye)(ye)”同上。。這(zhe)種方法(fa)特別適合(he)于(yu)(yu)已婚的中(zhong)(zhong)老年人(ren)修(xiu)(xiu)持(chi)，陸西(xi)星認為(wei)(wei)(wei)這(zhe)是竹(zhu)(zhu)破竹(zhu)(zhu)補(bu)，人(ren)破人(ren)補(bu)；虛而補(bu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)實，弱(ruo)而補(bu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)強，損(sun)而補(bu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盈(ying)；至于(yu)(yu)“童初之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子”不(bu)(bu)(bu)必依(yi)此法(fa)行持(chi)。陸西(xi)星還主張用鼎不(bu)(bu)(bu)采戰，鑄劍不(bu)(bu)(bu)入爐，補(bu)鉛(qian)不(bu)(bu)(bu)傷(shang)彼(bi)，利(li)己不(bu)(bu)(bu)損(sun)人(ren)，旨在“凝神(shen)聚氣(qi)”一法(fa)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上，促成神(shen)氣(qi)相(xiang)交，雙(shuang)修(xiu)(xiu)雙(shuang)補(bu)，這(zhe)顯然與御女(nv)術有著根本的不(bu)(bu)(bu)同。
東派的(de)著(zhu)述很多，主要有：陸西星(xing)的(de)《金(jin)(jin)丹(dan)就成篇(pian)》《方壺外史編》《悟(wu)真(zhen)篇(pian)》《周易(yi)參同契(qi)測疏》《紫陽金(jin)(jin)丹(dan)四百(bai)字(zi)測疏》《玄(xuan)膚(fu)論(lun)》《七破論(lun)》等；孫汝忠(zhong)的(de)《金(jin)(jin)丹(dan)真(zhen)傳》等；傅金(jin)(jin)銓(quan)的(de)《證道(dao)秘書十七種(zhong)》等。
西(xi)派丹法(fa)(fa)是(shi)(shi)(shi)清(qing)靜(jing)與(yu)(yu)陰(yin)陽(yang)的(de)(de)結(jie)合，大致(zhi)分兩步(bu)：第(di)一(yi)步(bu)講清(qing)靜(jing)自(zi)(zi)(zi)(zi)然(ran)(ran)；第(di)二步(bu)講陰(yin)陽(yang)互用。清(qing)靜(jing)自(zi)(zi)(zi)(zi)然(ran)(ran)講的(de)(de)是(shi)(shi)(shi)調(diao)心(xin)(xin)(xin)(xin)的(de)(de)基本功，正如李(li)西(xi)月(yue)說：“心(xin)(xin)(xin)(xin)為一(yi)身之(zhi)主，神(shen)(shen)為三品之(zhi)上乘。惟心(xin)(xin)(xin)(xin)與(yu)(yu)神(shen)(shen)，是(shi)(shi)(shi)二是(shi)(shi)(shi)一(yi)，不(bu)可(ke)不(bu)辨(bian)也。老君曰(yue)：夫(fu)(fu)人(ren)神(shen)(shen)好(hao)清(qing)，而(er)(er)(er)心(xin)(xin)(xin)(xin)擾(rao)之(zhi)；人(ren)心(xin)(xin)(xin)(xin)好(hao)靜(jing)，而(er)(er)(er)欲牽之(zhi)。常遣(qian)其(qi)(qi)欲而(er)(er)(er)心(xin)(xin)(xin)(xin)自(zi)(zi)(zi)(zi)靜(jing)，澄其(qi)(qi)心(xin)(xin)(xin)(xin)而(er)(er)(er)神(shen)(shen)自(zi)(zi)(zi)(zi)清(qing)。陸潛虛曰(yue)：調(diao)息之(zhi)法(fa)(fa)，自(zi)(zi)(zi)(zi)調(diao)心(xin)(xin)(xin)(xin)起；調(diao)神(shen)(shen)之(zhi)法(fa)(fa)，自(zi)(zi)(zi)(zi)調(diao)息始。此(ci)是(shi)(shi)(shi)圣賢仙佛之(zhi)梯(ti)航，吾人(ren)入(ru)德之(zhi)路也。下手學道者，必攝念(nian)歸靜(jing)，行(xing)、住、坐、臥，皆在腔子里，則守靜(jing)始能(neng)(neng)篤也。蓋有念(nian)為妄心(xin)(xin)(xin)(xin)，無念(nian)為真(zhen)心(xin)(xin)(xin)(xin)，人(ren)能(neng)(neng)收念(nian)于平日，而(er)(er)(er)還其(qi)(qi)所止之(zhi)地，乃能(neng)(neng)專心(xin)(xin)(xin)(xin)于臨時，而(er)(er)(er)堅其(qi)(qi)入(ru)定(ding)之(zhi)基。”見李(li)西(xi)月(yue)《道竅(qiao)談》。可(ke)見西(xi)派是(shi)(shi)(shi)將煉心(xin)(xin)(xin)(xin)定(ding)性(xing)作為內丹的(de)(de)下手功夫(fu)(fu)。此(ci)功做得好(hao)，即能(neng)(neng)水自(zi)(zi)(zi)(zi)然(ran)(ran)清(qing)，火自(zi)(zi)(zi)(zi)然(ran)(ran)生(sheng)，神(shen)(shen)自(zi)(zi)(zi)(zi)然(ran)(ran)交，氣自(zi)(zi)(zi)(zi)然(ran)(ran)會，風自(zi)(zi)(zi)(zi)然(ran)(ran)正，車自(zi)(zi)(zi)(zi)然(ran)(ran)行(xing)，抽(chou)自(zi)(zi)(zi)(zi)然(ran)(ran)抽(chou)，添自(zi)(zi)(zi)(zi)然(ran)(ran)添，退自(zi)(zi)(zi)(zi)然(ran)(ran)退。李(li)西(xi)月(yue)認為完成此(ci)功后，就要(yao)做陰(yin)陽(yang)雙(shuang)修(xiu)法(fa)(fa)，“內煉己者，將彼(bi)家(jia)(jia)(jia)之(zhi)鉛，煉我(wo)家(jia)(jia)(jia)之(zhi)汞(gong)，使其(qi)(qi)相(xiang)生(sheng)相(xiang)克也；內養己者，亦用彼(bi)家(jia)(jia)(jia)之(zhi)鉛，養我(wo)家(jia)(jia)(jia)之(zhi)汞(gong)，使其(qi)(qi)相(xiang)資相(xiang)守也”同上。。彼(bi)家(jia)(jia)(jia)之(zhi)鉛為陽(yang)鉛，是(shi)(shi)(shi)外藥；我(wo)家(jia)(jia)(jia)之(zhi)汞(gong)為陰(yin)汞(gong)，是(shi)(shi)(shi)內藥；因(yin)而(er)(er)(er)“采(cai)彼(bi)家(jia)(jia)(jia)陽(yang)鉛，煉我(wo)家(jia)(jia)(jia)子珠(zhu)之(zhi)氣”同上。其(qi)(qi)具體方法(fa)(fa)與(yu)(yu)東派相(xiang)類似，同樣不(bu)同于下乘泥水丹法(fa)(fa)。
西(xi)派(pai)的(de)(de)主要(yao)經典有：李西(xi)月的(de)(de)《道(dao)竅談》《九層煉心(xin)法》《三(san)車秘旨(zhi)》《無根樹道(dao)情注解》《后天串述》《文(wen)終經》《太上(shang)十(shi)三(san)經》等；汪啟濮的(de)(de)《性命要(yao)旨(zhi)》《教外心(xin)法》等；柯(ke)懷(huai)經的(de)(de)《養生篇》等。
伍(wu)柳派丹(dan)法(fa)力主清靜修持，仙(xian)佛合宗。對于(yu)(yu)(yu)陰陽(yang)修煉(lian)只字不提，主張(zhang)用先(xian)(xian)天(tian)，忌用后天(tian)，強調“一(yi)(yi)點真陽(yang)”之(zhi)先(xian)(xian)天(tian)祖(zu)炁的(de)煉(lian)養(yang)，認(ren)為(wei)(wei)(wei)(wei)外(wai)(wai)(wai)藥(yao)(yao)(yao)與內(nei)(nei)藥(yao)(yao)(yao)本原于(yu)(yu)(yu)先(xian)(xian)天(tian)祖(zu)炁。所(suo)謂(wei)外(wai)(wai)(wai)藥(yao)(yao)(yao)，指(zhi)(zhi)“祖(zu)炁從(cong)身生(sheng)(sheng)時(shi)，雖隱藏于(yu)(yu)(yu)丹(dan)田(tian)，卻有(you)向外(wai)(wai)(wai)發生(sheng)(sheng)之(zhi)時(shi)，即取(qu)此發生(sheng)(sheng)于(yu)(yu)(yu)外(wai)(wai)(wai)者，復返還(huan)于(yu)(yu)(yu)內(nei)(nei)，是(shi)以(yi)雖從(cong)內(nei)(nei)生(sheng)(sheng)，卻從(cong)外(wai)(wai)(wai)來，故謂(wei)之(zhi)外(wai)(wai)(wai)藥(yao)(yao)(yao)”見伍(wu)守(shou)陽(yang)《天(tian)仙(xian)正理(li)直指(zhi)(zhi)·藥(yao)(yao)(yao)物直論(lun)(lun)》。。所(suo)謂(wei)內(nei)(nei)藥(yao)(yao)(yao)，是(shi)指(zhi)(zhi)采外(wai)(wai)(wai)藥(yao)(yao)(yao)煉(lian)就還(huan)丹(dan)大(da)藥(yao)(yao)(yao)，“全不著于(yu)(yu)(yu)外(wai)(wai)(wai)，只動(dong)于(yu)(yu)(yu)發生(sheng)(sheng)之(zhi)地，因(yin)其不離(li)于(yu)(yu)(yu)內(nei)(nei)，故謂(wei)內(nei)(nei)藥(yao)(yao)(yao)”同上。。外(wai)(wai)(wai)藥(yao)(yao)(yao)為(wei)(wei)(wei)(wei)生(sheng)(sheng)而后采，內(nei)(nei)藥(yao)(yao)(yao)為(wei)(wei)(wei)(wei)采而后生(sheng)(sheng)，“實止(zhi)此一(yi)(yi)炁而已”同上。同時(shi)他還(huan)認(ren)為(wei)(wei)(wei)(wei)“鼎爐(lu)”并非男女，鼎為(wei)(wei)(wei)(wei)丹(dan)田(tian)之(zhi)形，內(nei)(nei)爐(lu)指(zhi)(zhi)丹(dan)田(tian)中之(zhi)氣，他說：“是(shi)炁也(ye)，神(shen)也(ye)，仙(xian)道之(zhi)所(suo)以(yi)為(wei)(wei)(wei)(wei)雙修性命者也(ye)。且謂(wei)今也(ye)以(yi)二炁為(wei)(wei)(wei)(wei)論(lun)(lun)，所(suo)以(yi)人(ren)生(sheng)(sheng)仙(xian)佛之(zhi)理(li)也(ye)。”同上。總之(zhi)，伍(wu)柳派以(yi)仙(xian)道為(wei)(wei)(wei)(wei)宗，又(you)參佛法(fa)為(wei)(wei)(wei)(wei)用；既證論(lun)(lun)《黃庭經》《胎息經》《坐忘論(lun)(lun)》，又(you)征引《楞嚴經》《大(da)般若(ruo)經》《華嚴經》，仙(xian)佛合為(wei)(wei)(wei)(wei)一(yi)(yi)體(ti)，說理(li)淺顯，指(zhi)(zhi)點明白，在全國影響很(hen)大(da)。
伍柳派的(de)經典主要有：伍守(shou)陽的(de)《天仙正理直論(lun)(lun)》《仙佛(fo)合宗語錄》等(deng)；柳華(hua)陽的(de)《慧命經》《金仙證論(lun)(lun)》等(deng)。
張(zhang)三豐為遼東懿州(zhou) (今遼寧彰武)人。因(yin)其不修邊幅，又號張(zhang)邋遢。祖籍江西(xi)鷹譚龍虎山(shan)，自稱天師后裔。其豐姿魁偉，龜形鶴背，大耳(er)圓目，須髯如戟，寒暑惟一蓑一衲(na)，一餐能食升米(mi)，或數日千(qian)里。善于嬉諧，旁(pang)若無人。曾居武當山(shan)，修繕五龍、南巖、紫霄(xiao)諸宮，明(ming)太祖聞其名，遣使覓(mi)之不得。后居陜西(xi)寶(bao)雞(ji)金臺觀(guan)，曾死而復(fu)活，道徒稱“陽神出(chu)游”。遂游四川青城、鶴鳴山(shan)，尋訪仙(xian)道。最(zui)后又回武當山(shan)，隱(yin)顯(xian)莫(mo)測，明(ming)成祖朱棣多次(ci)派人尋訪，均不見(jian)蹤跡。見(jian)《明(ming)史·方(fang)伎傳》。
不(bu)(bu)少人(ren)都知道(dao)張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)以太(tai)(tai)極拳(quan)法聞(wen)名于(yu)(yu)世，但對其丹法就(jiu)不(bu)(bu)太(tai)(tai)了(le)(le)解。從道(dao)源(yuan)上(shang)講(jiang)，三(san)豐(feng)(feng)(feng)(feng)派(pai)(pai)(pai)丹法源(yuan)于(yu)(yu)陳(chen)致虛和(he)陳(chen)摶，按照李(li)西月的說(shuo)法，大道(dao)淵源(yuan)始(shi)(shi)于(yu)(yu)老子(zi)，一(yi)(yi)傳(chuan)(chuan)(chuan)尹喜，……文始(shi)(shi)傳(chuan)(chuan)(chuan)麻(ma)衣(yi)，麻(ma)衣(yi)傳(chuan)(chuan)(chuan)陳(chen)摶，陳(chen)摶傳(chuan)(chuan)(chuan)火(huo)龍真君，火(huo)龍真君傳(chuan)(chuan)(chuan)張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)。雖然(ran)有(you)人(ren)對此(ci)(ci)(ci)說(shuo)法有(you)疑(yi)議(yi)，但三(san)豐(feng)(feng)(feng)(feng)派(pai)(pai)(pai)丹法融匯文始(shi)(shi)派(pai)(pai)(pai)丹法與(yu)少陽(yang)派(pai)(pai)(pai)丹法的特(te)長無(wu)(wu)(wu)疑(yi)，他以清(qing)靜(jing)陰陽(yang)，雙(shuang)修(xiu)(xiu)(xiu)(xiu)雙(shuang)成為(wei)(wei)(wei)(wei)顯(xian)(xian)著(zhu)特(te)點。此(ci)(ci)(ci)法下手(shou)時(shi)就(jiu)強調(diao)清(qing)靜(jing)煉(lian)(lian)心以養性(xing)(xing)，稱功(gong)(gong)夫(fu)下手(shou)“不(bu)(bu)可(ke)執于(yu)(yu)有(you)為(wei)(wei)(wei)(wei)，有(you)為(wei)(wei)(wei)(wei)都是(shi)后(hou)天(tian)，今之道(dao)門，多(duo)流此(ci)(ci)(ci)弊，故(gu)世間(jian)罕全真；亦不(bu)(bu)可(ke)著(zhu)于(yu)(yu)無(wu)(wu)(wu)為(wei)(wei)(wei)(wei)，無(wu)(wu)(wu)為(wei)(wei)(wei)(wei)便落頑(wan)空(kong)，今之釋門，多(duo)中(zhong)此(ci)(ci)(ci)弊，故(gu)天(tian)下少佛子(zi)。此(ci)(ci)(ci)道(dao)之不(bu)(bu)行(xing)，由于(yu)(yu)道(dao)之不(bu)(bu)明也。初功(gong)(gong)在寂滅情(qing)緣，掃除(chu)雜念，除(chu)雜念是(shi)第(di)一(yi)(yi)著(zhu)筑基煉(lian)(lian)己之功(gong)(gong)也”見(jian)(jian)張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)《玄機(ji)直講(jiang)》。。張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)《道(dao)情(qing)歌》曰：“未(wei)(wei)煉(lian)(lian)還丹先煉(lian)(lian)性(xing)(xing)，未(wei)(wei)修(xiu)(xiu)(xiu)(xiu)大藥且修(xiu)(xiu)(xiu)(xiu)心。心修(xiu)(xiu)(xiu)(xiu)自(zi)然(ran)丹信至(zhi)，性(xing)(xing)清(qing)自(zi)然(ran)藥材生(sheng)。”見(jian)(jian)《玄要(yao)篇》。同時(shi)張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)還強調(diao)修(xiu)(xiu)(xiu)(xiu)煉(lian)(lian)過(guo)程中(zhong)有(you)為(wei)(wei)(wei)(wei)與(yu)無(wu)(wu)(wu)為(wei)(wei)(wei)(wei)要(yao)并用，有(you)為(wei)(wei)(wei)(wei)“非采戰(zhan)提吸之術(shu)、九(jiu)一(yi)(yi)動搖之法，乃安靜(jing)虛無(wu)(wu)(wu)之道(dao)，守雌不(bu)(bu)雄，寂然(ran)不(bu)(bu)動，感(gan)而遂通”，無(wu)(wu)(wu)為(wei)(wei)(wei)(wei)是(shi)“得丹之道(dao)，脫(tuo)胎(tai)神化之功(gong)(gong)”見(jian)(jian)張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)《大道(dao)論》。。對于(yu)(yu)陰陽(yang)雙(shuang)修(xiu)(xiu)(xiu)(xiu)丹法，張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)有(you)獨到的見(jian)(jian)解，他認為(wei)(wei)(wei)(wei)：“無(wu)(wu)(wu)根樹(shu)，花正偏，離了(le)(le)陰陽(yang)道(dao)不(bu)(bu)全。金隔木，汞隔鉛，陽(yang)寡陰孤各一(yi)(yi)邊。世上(shang)陰陽(yang)男配女，生(sheng)子(zi)生(sheng)孫代代傳(chuan)(chuan)(chuan)。順為(wei)(wei)(wei)(wei)凡，逆為(wei)(wei)(wei)(wei)仙，只(zhi)在中(zhong)間(jian)顛倒顛”，“女子(zi)無(wu)(wu)(wu)夫(fu)為(wei)(wei)(wei)(wei)怨女，男子(zi)無(wu)(wu)(wu)妻是(shi)曠夫(fu)。嘆迷徒，太(tai)(tai)模(mo)糊(hu)，靜(jing)坐孤修(xiu)(xiu)(xiu)(xiu)氣轉枯(ku)”見(jian)(jian)張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)《無(wu)(wu)(wu)根樹(shu)》。顯(xian)(xian)然(ran)，張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)于(yu)(yu)此(ci)(ci)(ci)主(zhu)張(zhang)(zhang)(zhang)逆修(xiu)(xiu)(xiu)(xiu)陰陽(yang)，雙(shuang)修(xiu)(xiu)(xiu)(xiu)雙(shuang)成。但這絕不(bu)(bu)是(shi)雙(shuang)修(xiu)(xiu)(xiu)(xiu)之下乘功(gong)(gong)夫(fu)，因(yin)為(wei)(wei)(wei)(wei)張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)堅決(jue)反對“犯(fan)淫”，認為(wei)(wei)(wei)(wei)“犯(fan)淫喪(sang)失長生(sheng)寶，酒肉(rou)穿腸道(dao)在心”，顯(xian)(xian)然(ran)這是(shi)雙(shuang)修(xiu)(xiu)(xiu)(xiu)之上(shang)乘功(gong)(gong)夫(fu)。由于(yu)(yu)三(san)豐(feng)(feng)(feng)(feng)派(pai)(pai)(pai)將道(dao)教內丹功(gong)(gong)夫(fu)敘述得出(chu)(chu)神入化，至(zhi)清(qing)末時(shi)追奉張(zhang)(zhang)(zhang)三(san)豐(feng)(feng)(feng)(feng)為(wei)(wei)(wei)(wei)祖師的道(dao)派(pai)(pai)(pai)多(duo)達(da) 17個，其中(zhong)以武當派(pai)(pai)(pai)最為(wei)(wei)(wei)(wei)出(chu)(chu)名。
三(san)豐派的丹(dan)經(jing)著作很多，清人李西月輯成《張三(san)豐全集》，主要經(jing)典有《大道論(lun)》《玄(xuan)機直講》《玄(xuan)要篇》等。
千(qian)峰(feng)派丹(dan)法為(wei)北宗(zong)清靜(jing)功(gong)法，主講性命之學(xue)，并吸收了(le)佛教禪宗(zong)功(gong)夫，入(ru)手(shou)時要求先觀兩眉(mei)之間(jian)的祖(zu)竅，并看鼻準(zhun)，方法簡單，易于(yu)入(ru)手(shou)。此派丹(dan)法屬龍門正宗(zong)，師(shi)傳清晰(xi)，加之今天(tian)尚有(you)傳人，為(wei)當代(dai)學(xue)習道教內丹(dan)者提供了(le)可靠的依(yi)據。
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