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內丹術的性命雙修:身心即是性命性命全在身心

微信平臺分享 2023-11-02 17:01:46


世人恒以道家煉丹為神玄之事,丹道家(jia)亦多(duo)秘言之(zhi)(zhi)(zhi),于是(shi)而使煉丹(dan)一事,成為玄之(zhi)(zhi)(zhi)又玄之(zhi)(zhi)(zhi)事矣(yi)。實則乃為一種(zhong)上(shang)乘養生之(zhi)(zhi)(zhi)學(xue),夷考其內(nei)容(rong),所謂煉丹(dan)之(zhi)(zhi)(zhi)道,全是(shi)身心性命(ming)之(zhi)(zhi)(zhi)道;煉丹(dan)之(zhi)(zhi)(zhi)學(xue),全是(shi)身心性命(ming)之(zhi)(zhi)(zhi)學(xue);豈有(you)他哉?身心即(ji)(ji)是(shi)性命(ming),性命(ming)全在身心。修(xiu)身,即(ji)(ji)修(xiu)命(ming)也;修(xiu)心,即(ji)(ji)修(xiu)性也。

故道(dao)(dao)家之(zhi)(zhi)(zhi)(zhi)性學(xue)(xue)(xue)(xue)與命(ming)學(xue)(xue)(xue)(xue),坦率顯明(ming)言之(zhi)(zhi)(zhi)(zhi),即修養(yang)身心(xin)之(zhi)(zhi)(zhi)(zhi)學(xue)(xue)(xue)(xue)。而(er)(er)鍛煉性命(ming)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao),即鍛煉身心(xin)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)。故其(qi)道(dao)(dao),為(wei)盡人必行之(zhi)(zhi)(zhi)(zhi)道(dao)(dao);而(er)(er)其(qi)學(xue)(xue)(xue)(xue),亦(yi)為(wei)盡人必修之(zhi)(zhi)(zhi)(zhi)學(xue)(xue)(xue)(xue)。以(yi)其(qi)上(shang)擎易(yi)學(xue)(xue)(xue)(xue),直承大道(dao)(dao),故謂之(zhi)(zhi)(zhi)(zhi)為(wei)羲黃之(zhi)(zhi)(zhi)(zhi)心(xin)法,堯舜文(wen)王之(zhi)(zhi)(zhi)(zhi)正(zheng)傳(chuan),周(zhou)公孔子老莊之(zhi)(zhi)(zhi)(zhi)圣派,實(shi)未為(wei)過也。此正(zheng)統易(yi)學(xue)(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)性命(ming)大道(dao)(dao),孔子微露于系辭,濂溪周(zhou)子略(lve)明(ming)于太極通書,至其(qi)大體,則(ze)全隱(yin)于丹道(dao)(dao)家中(zhong)矣。深可痛惜者,在儒家既佚其(qi)傳(chuan),而(er)(er)道(dao)(dao)家又恒(heng)用隱(yin)語喻(yu)詞(ci)秘之(zhi)(zhi)(zhi)(zhi),致斯圣道(dao)(dao)日(ri)衰,而(er)(er)斯圣學(xue)(xue)(xue)(xue)亦(yi)愈(yu)暗而(er)(er)不(bu)彰矣!

易(yi)曰(yue)(yue):「窮理盡(jin)性(xing)(xing),以至于命(ming)(ming)。原始返終(zhong),知周萬(wan)物(wu),則知生(sheng)死之(zhi)說。」又曰(yue)(yue):「一(yi)陰一(yi)陽之(zhi)謂道(dao)。」此實為性(xing)(xing)命(ming)(ming)學之(zhi)最(zui)高(gao)綱(gang)宗。易(yi)曰(yue)(yue):「立天(tian)之(zhi)道(dao),曰(yue)(yue)陰與陽。立地(di)之(zhi)道(dao),曰(yue)(yue)柔與剛。立人之(zhi)道(dao),曰(yue)(yue)仁與義(yi)。」

李道(dao)純釋之(zhi)(zhi)(zhi)(zhi)曰(yue)(yue):「立天之(zhi)(zhi)(zhi)(zhi)道(dao),曰(yue)(yue)陰與陽;心之(zhi)(zhi)(zhi)(zhi)神氣也(ye)(ye)。立地(di)之(zhi)(zhi)(zhi)(zhi)道(dao),曰(yue)(yue)柔(rou)與剛(gang),身(shen)(shen)之(zhi)(zhi)(zhi)(zhi)形體也(ye)(ye)。立人之(zhi)(zhi)(zhi)(zhi)道(dao),曰(yue)(yue)仁與義;意(yi)之(zhi)(zhi)(zhi)(zhi)情(qing)性(xing)也(ye)(ye)。身(shen)(shen)心意(yi),象乾之(zhi)(zhi)(zhi)(zhi)三才(cai)也(ye)(ye)。神氣性(xing)情(qing)形體,象坤之(zhi)(zhi)(zhi)(zhi)六合也(ye)(ye)。易曰(yue)(yue):遠取諸(zhu)物,近取諸(zhu)身(shen)(shen),此之(zhi)(zhi)(zhi)(zhi)謂也(ye)(ye)。」

又曰:「天地即乾坤也,乾坤即陰陽也。陰陽一太極也,太極本無極也。以太極言之,則曰天地。以易言之,則曰乾坤。以道言之,則曰陰陽。若以人身言之,天地、形體也,乾坤、性情也,陰陽、神氣也。以法象言之,天龍地虎也,乾馬坤牛也,陽烏陰兔也。以金丹言之,天鼎地爐也,乾金坤土也,陰汞陽鉛也。散而言之,有種種異名。合而言之,惟一陰一陽也。修仙之人,煉鉛汞而成丹者,即身心合而還其本初。陰陽合而復歸太極也。」太極未判以前是個什么?伏羲未畫以前是個什(shen)么?父(fu)母未生前本來(lai)面目是個什(shen)么?汝能窮得(de)透此(ci)理,參得(de)透此(ci)機,見(jian)得(de)著這個,即可知道家為何以父(fu)母未生前與鴻蒙未判前之先(xian)天(tian)為金(jin)丹(dan)之基(ji)矣。


丹家以性(xing)命雙(shuang)修(xiu)為宗(zong)。性(xing)命雙(shuang)修(xiu)之旨(zhi),在期性(xing)命雙(shuang)圓性(xing)命雙(shuang)了,即了性(xing)而(er)(er)兼了命。故李(li)道純認金(jin)丹大道,徹始徹終(zhong)只是「身(shen)心(xin)(xin)」兩個字,下手在此,了手亦(yi)在此。身(shen)心(xin)(xin)即性(xing)命也,離了身(shen)心(xin)(xin)便(bian)無(wu)立腳處,惟一味(wei)肯著身(shen)心(xin)(xin)用(yong)力,亦(yi)難臻上乘,而(er)(er)期圣化神化以入真(zhen)境。自身(shen)心(xin)(xin)起(qi)修(xiu),而(er)(er)能窮陰陽妙機,奪天地造化,便(bian)可入道矣(yi)。

李氏云:「修煉(lian)金(jin)丹(dan),以(yi)身心兩個字為(wei)(wei)(wei)不二法門(men),以(yi)鉛汞(gong)為(wei)(wei)(wei)唯一藥物(wu)。真鉛真汞(gong)者,身心是也。」又云:「夫煉(lian)金(jin)丹(dan)者,全在奪天地造化(hua),以(yi)乾坤為(wei)(wei)(wei)鼎器,日月為(wei)(wei)(wei)水火,陰陽為(wei)(wei)(wei)化(hua)機(ji),烏兔為(wei)(wei)(wei)藥物(wu)。仗(zhang)天罡(gang)之(zhi)斡(wo)運(yun)(yun),斗柄之(zhi)推(tui)遷(qian)。采藥有時(shi),運(yun)(yun)符有則,進火退(tui)符,體一年之(zhi)節候;抽鉛添汞(gong),象(xiang)一月之(zhi)盈虧(kui);攢簇(cu)五行(xing),和合四象(xiang),追二氣(qi)歸黃道(dao),會(hui)三姓于元(yuan)宮;返本還原,歸根復命。功圓神備,凡蛻為(wei)(wei)(wei)仙(xian)。謂之(zhi)丹(dan)成也。」

繼(ji)之(zhi)復為(wei)(wei)(wei)顯明指點曰:「天地、形(xing)體也(ye);水火、精(jing)氣也(ye);陰(yin)陽、身(shen)心(xin)也(ye);烏(wu)兔、性情也(ye)。所(suo)以形(xing)體為(wei)(wei)(wei)鼎(ding)爐,精(jing)氣為(wei)(wei)(wei)水火,情性為(wei)(wei)(wei)化機(ji),身(shen)心(xin)為(wei)(wei)(wei)藥材。圣(sheng)人恐學(xue)者無(wu)所(suo)取則,遂(sui)以天地喻(yu)之(zhi),人身(shen)與天地無(wu)有(you)不同處。」故金丹之(zhi)道,不出一(yi)身(shen),亦不出一(yi)心(xin)。若徒執(zhi)文泥象(xiang),滯殼迷封,為(wei)(wei)(wei)種種異名喻(yu)詞所(suo)誤,則修千世(shi),亦無(wu)益也(ye)!

李氏又曰:「異名者,只是譬喻,無出(chu)身心(xin)兩(liang)字。下工之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)際,凝耳(er)韻,含眼光,緘(jian)舌氣(qi)(qi),調鼻息,四(si)(si)(si)大不(bu)動(dong)(dong)(dong)(dong),使精(jing)神(shen)魂魄意(yi),各安其位,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)五氣(qi)(qi)朝元。進入中宮,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)攢簇五行。心(xin)不(bu)動(dong)(dong)(dong)(dong)龍吟,身不(bu)動(dong)(dong)(dong)(dong)虎(hu)(hu)嘯(xiao),身心(xin)不(bu)動(dong)(dong)(dong)(dong),謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)降龍伏(fu)虎(hu)(hu)。龍吟則(ze)氣(qi)(qi)固(gu),虎(hu)(hu)嘯(xiao)則(ze)精(jing)固(gu);握固(gu)靈根(gen)也(ye)(ye)(ye)(ye)。以精(jing)氣(qi)(qi)喻之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)龜蛇,以身心(xin)喻之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)龍虎(hu)(hu),龜蛇打成(cheng)(cheng)(cheng)一(yi)片,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)合和四(si)(si)(si)象,以性攝情,為(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)金(jin)木(mu)并(bing);以精(jing)御氣(qi)(qi),謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)水(shui)(shui)火(huo)交(jiao);木(mu)與(yu)火(huo)同源,兩(liang)姓一(yi)家,東三(san)(san)(san)(san)(san)南(nan)二同成(cheng)(cheng)(cheng)五也(ye)(ye)(ye)(ye)。水(shui)(shui)與(yu)金(jin)同源,兩(liang)姓一(yi)家,北一(yi)西方四(si)(si)(si)共(gong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。土居(ju)中宮屬(shu)意(yi)。自己(ji)五數,戊己(ji)還(huan)從(cong)生數五。心(xin)身意(yi)打成(cheng)(cheng)(cheng)一(yi)片,三(san)(san)(san)(san)(san)家相見(jian),結(jie)嬰兒(er),總(zong)謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)三(san)(san)(san)(san)(san)五混融也(ye)(ye)(ye)(ye)。煉精(jing)化氣(qi)(qi),煉氣(qi)(qi)化神(shen),煉神(shen)還(huan)虛。謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)三(san)(san)(san)(san)(san)花聚鼎,又謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)三(san)(san)(san)(san)(san)關(guan)。今之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)學人(ren),多(duo)指尾閭、夾脊、玉枕為(wei)三(san)(san)(san)(san)(san)關(guan)者,只是功法,非(fei)(fei)至要(yao)也(ye)(ye)(ye)(ye)。舉心(xin)動(dong)(dong)(dong)(dong)念處為(wei)玄(xuan)牝。今人(ren)指口(kou)鼻者非(fei)(fei)也(ye)(ye)(ye)(ye)。身心(xin)意(yi)為(wei)三(san)(san)(san)(san)(san)要(yao),心(xin)中之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)性,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)砂(sha)中汞;身中之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi),謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)水(shui)(shui)中金(jin);金(jin)本生水(shui)(shui),乃水(shui)(shui)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)母(mu)金(jin)反居(ju)水(shui)(shui)中,故曰母(mu)隱子胎(tai)(tai)。外境(jing)勿令(ling)入,內境(jing)勿令(ling)出(chu),謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)固(gu)濟。寂然(ran)不(bu)動(dong)(dong)(dong)(dong)謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)養(yang)火(huo)。虛無自然(ran),謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)運用。存誠篤志,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)守城。降伏(fu)內魔,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)野(ye)戰。真汞謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)姹女,真鉛謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)嬰兒(er),胎(tai)(tai)意(yi)謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)黃婆,性情謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)夫婦。澄心(xin)定意(yi),性寂神(shen)靈,二物成(cheng)(cheng)(cheng)團(tuan),三(san)(san)(san)(san)(san)元輻輳,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)成(cheng)(cheng)(cheng)胎(tai)(tai)。愛護(hu)靈根(gen),謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)溫(wen)養(yang)。所謂(wei)(wei)溫(wen)養(yang)者,如(ru)龍養(yang)珠,如(ru)雞伏(fu)卵,謹謹護(hu)持,勿令(ling)差失;毫發有差,前功盡棄(qi)也(ye)(ye)(ye)(ye)。陽神(shen)出(chu)殼,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)脫胎(tai)(tai)。歸根(gen)復命(ming),還(huan)其本初,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)超脫。打破(po)虛空,謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)了當也(ye)(ye)(ye)(ye)。」

如能舉一反三,推此及(ji)彼,則即可(ke)悟(wu)丹(dan)經中一切(qie)隱語喻(yu)詞(ci)、異名術(shu)語,總不外為身心(xin)性(xing)命修養鍛(duan)煉(lian)之用(yong),又豈有他哉?

即以「三(san)五一」三(san)個字(zi)而言,本(ben)為丹家(jia)之精(jing)(jing)髓,不(bu)(bu)(bu)指明(ming)(ming)則(ze)玄(xuan)(xuan)妙極(ji)矣,實(shi)不(bu)(bu)(bu)可思議,若予指明(ming)(ming),則(ze)亦不(bu)(bu)(bu)外(wai)身心(xin)(xin)意(yi)(yi)之修煉而已。而身心(xin)(xin)意(yi)(yi)三(san)體(ti),又(you)不(bu)(bu)(bu)外(wai)精(jing)(jing)氣(qi)神三(san)體(ti)。精(jing)(jing)生于(yu)氣(qi),氣(qi)藏于(yu)心(xin)(xin),神隱于(yu)意(yi)(yi)。身不(bu)(bu)(bu)動(dong)(dong)則(ze)精(jing)(jing)化(hua),心(xin)(xin)不(bu)(bu)(bu)動(dong)(dong)則(ze)氣(qi)化(hua),意(yi)(yi)不(bu)(bu)(bu)動(dong)(dong)則(ze)神化(hua)。孟(meng)子以「不(bu)(bu)(bu)動(dong)(dong)心(xin)(xin)」為教,道佛(fo)以「念(nian)頭不(bu)(bu)(bu)動(dong)(dong)」為基。心(xin)(xin)一不(bu)(bu)(bu)動(dong)(dong),則(ze)身與意(yi)(yi)亦自不(bu)(bu)(bu)動(dong)(dong),而念(nian)亦不(bu)(bu)(bu)生矣,并無(wu)若何玄(xuan)(xuan)妙也。參同(tong)契曰:「三(san)五與一,天地至精(jing)(jing),可以口訣,難以書(shu)傳(chuan)。」紫陽詩謂:「三(san)五一都三(san)個字(zi),古今明(ming)(ming)者實(shi)然稀。東三(san)南二同(tong)成五,北一西方四共之;戊己還從生數(shu)五,三(san)家(jia)相(xiang)見結(jie)嬰兒。嬰兒是一含真氣(qi),十月(yue)胎成入圣基。」道純(chun)指「只此五十六字(zi),貫(guan)徹諸子百家(jia)丹經子書(shu)。」

彼(bi)并釋之(zhi)(zhi)(zhi)謂(wei):「以一(yi)(yi)身(shen)(shen)(shen)言(yan)之(zhi)(zhi)(zhi),東三(san)、木也(ye)(ye)(ye)(ye)(ye)(ye),我之(zhi)(zhi)(zhi)性(xing)也(ye)(ye)(ye)(ye)(ye)(ye)。西四(si)(si)、金也(ye)(ye)(ye)(ye)(ye)(ye),我之(zhi)(zhi)(zhi)情(qing)也(ye)(ye)(ye)(ye)(ye)(ye)。南二、火也(ye)(ye)(ye)(ye)(ye)(ye),我之(zhi)(zhi)(zhi)神(shen)也(ye)(ye)(ye)(ye)(ye)(ye)。北一(yi)(yi)、水也(ye)(ye)(ye)(ye)(ye)(ye),我之(zhi)(zhi)(zhi)精(jing)也(ye)(ye)(ye)(ye)(ye)(ye)。性(xing)乃(nai)心之(zhi)(zhi)(zhi)主(zhu),心乃(nai)神(shen)之(zhi)(zhi)(zhi)金,性(xing)與神(shen)同系(xi)乎(hu)(hu)心,東三(san)南二同成五(wu)也(ye)(ye)(ye)(ye)(ye)(ye)。精(jing)乃(nai)身(shen)(shen)(shen)之(zhi)(zhi)(zhi)主(zhu),身(shen)(shen)(shen)乃(nai)情(qing)之(zhi)(zhi)(zhi)系(xi),精(jing)與情(qing)同系(xi)乎(hu)(hu)身(shen)(shen)(shen),北一(yi)(yi)西方四(si)(si)共之(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)(ye)。戊己為(wei)中土,意(yi)也(ye)(ye)(ye)(ye)(ye)(ye);四(si)(si)象五(wu)行(xing),意(yi)為(wei)之(zhi)(zhi)(zhi)主(zhu)宰;意(yi)無偶,自(zi)是一(yi)(yi)家也(ye)(ye)(ye)(ye)(ye)(ye)。修煉之(zhi)(zhi)(zhi)士,收(shou)拾身(shen)(shen)(shen)心意(yi),則自(zi)然(ran)三(san)元(yuan)五(wu)行(xing),混而為(wei)一(yi)(yi)也(ye)(ye)(ye)(ye)(ye)(ye)。丹書(shu)云(yun):收(shou)拾身(shen)(shen)(shen)心為(wei)采藥(yao),正謂(wei)此(ci)也(ye)(ye)(ye)(ye)(ye)(ye)。收(shou)拾身(shen)(shen)(shen)心之(zhi)(zhi)(zhi)要,在乎(hu)(hu)虛靜。虛其心,則神(shen)與性(xing)合,靜其身(shen)(shen)(shen),則精(jing)與情(qing)寂,意(yi)大定(ding),則三(san)元(yuan)混一(yi)(yi)。此(ci)即所謂(wei)三(san)花聚頂,五(wu)氣朝元(yuan),圣胎凝(ning)成也(ye)(ye)(ye)(ye)(ye)(ye)。」

大(da)學謂:「欲(yu)修(xiu)其身(shen)者(zhe),先(xian)正其心,欲(yu)正其心者(zhe),先(xian)誠其意。」一部大(da)學,亦只是以「身(shen)心意」為體,其余如格致與齊治平之要功,則全系用也。窮參徹究,儒道又豈有二哉?

李氏(shi)又云(yun):「情合性謂(wei)(wei)之(zhi)(zhi)(zhi)金(jin)木并,精合神謂(wei)(wei)之(zhi)(zhi)(zhi)水火交,意(yi)(yi)大(da)定謂(wei)(wei)之(zhi)(zhi)(zhi)五行(xing)全。丹書云(yun):煉(lian)精化(hua)氣(qi)為初關(guan),身(shen)不(bu)(bu)(bu)動也(ye)(ye)(ye)。煉(lian)氣(qi)化(hua)神為中(zhong)關(guan),心(xin)不(bu)(bu)(bu)動也(ye)(ye)(ye)。煉(lian)神化(hua)虛為上(shang)關(guan),意(yi)(yi)不(bu)(bu)(bu)動也(ye)(ye)(ye)。心(xin)不(bu)(bu)(bu)動,東(dong)三南二同(tong)成五也(ye)(ye)(ye)。身(shen)不(bu)(bu)(bu)動,北一西方四共之(zhi)(zhi)(zhi)也(ye)(ye)(ye)。意(yi)(yi)不(bu)(bu)(bu)動,戊己(ji)還(huan)從生數五也(ye)(ye)(ye)。身(shen)心(xin)意(yi)(yi)合,即(ji)三家相見結嬰(ying)兒也(ye)(ye)(ye)。作是見者,金(jin)丹之(zhi)(zhi)(zhi)能事畢(bi)矣,神仙(xian)之(zhi)(zhi)(zhi)大(da)事盡矣。至(zhi)于丹書,種(zhong)種(zhong)法象,種(zhong)種(zhong)異名,并不(bu)(bu)(bu)外身(shen)心(xin)意(yi)(yi)也(ye)(ye)(ye)。」

由此可知金丹之(zhi)學,實只是身心性命之(zhi)學而(er)已(yi)。讀者如能從此入門(men),則(ze)絕不致誤入旁(pang)門(men)矣。

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