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。