昔日遇師(shi)親(qin)口訣，只要凝神入氣穴。

以(yi)精化氣氣化神，煉作(zuo)黃芽并白雪。

                 ——宋?薛(xue)道(dao)光《還丹(dan)復命(ming)篇》

　　自南派內丹學大師薛道光（1078－1191）提出內丹功法“只要凝神入氣穴”以來，“凝神入氣穴”即成為了內丹修煉千古不易的要領。修煉者大多認為“凝神入氣穴”與“意守丹田”相類似或是一樣的，其實不然，實則兩者之間差別甚大。“意守丹田”主要是將意念集中于臍下丹田部位，一意不外馳，靜心守候丹田中的動機，久久生出一股暖氣，被稱為“真氣”。其氣具有沖瘀蕩滯、卻病強身的作用。但是，由于意念是后天思慮識神的作用，屬于陰神，故而產生的“氣”中夾雜陰氣，不能“結丹”，難成“乾體”，亦無法達到遍身純陽的地步。“凝神入氣穴”屬于丹法正宗功夫，正確運用則“純陰之下一陽來復”，“先天一氣自虛無中來”，采而結丹，返歸于乾體，為高層次修煉創造良好的基礎。因此，簡單地將“凝神入氣穴”理解為“意守丹田”是不正確的。今筆者不揣淺陋，試對“凝神入氣穴”的理法要旨進行探討，望丹道大德予以斧正。

　　首(shou)先(xian)，將“凝神(shen)(shen)(shen)(shen)(shen)(shen)(shen)入(ru)(ru)(ru)氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)”一句逐字進行分(fen)析一下：凝者(zhe)，凝聚、聚集的(de)(de)(de)意(yi)(yi)思；神(shen)(shen)(shen)(shen)(shen)(shen)(shen)者(zhe)，性也(ye)，先(xian)天(tian)本(ben)體(ti)(ti)之(zhi)元(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)。張紫陽(yang)（984－1082）在(zai)《玉清(qing)金(jin)(jin)笥青華秘文金(jin)(jin)寶(bao)內(nei)煉(lian)丹(dan)訣(jue)》中說：“夫神(shen)(shen)(shen)(shen)(shen)(shen)(shen)者(zhe)，有(you)元(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)焉(yan)，有(you)欲(yu)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)焉(yan)。元(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)者(zhe)，乃先(xian)天(tian)以(yi)(yi)來一點靈光也(ye)；欲(yu)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)者(zhe)，氣(qi)(qi)(qi)稟之(zhi)性也(ye)。元(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)乃先(xian)天(tian)之(zhi)性也(ye)”。因(yin)此(ci)(ci)(ci)，意(yi)(yi)念是(shi)(shi)(shi)(shi)后(hou)天(tian)思慮的(de)(de)(de)識神(shen)(shen)(shen)(shen)(shen)(shen)(shen)，元(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)則(ze)(ze)是(shi)(shi)(shi)(shi)先(xian)天(tian)自然(ran)所賦(fu)之(zhi)本(ben)體(ti)(ti)，丹(dan)法(fa)所用之(zhi)“神(shen)(shen)(shen)(shen)(shen)(shen)(shen)”即是(shi)(shi)(shi)(shi)“元(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)”。功中自“大(da)靜真(zhen)(zhen)(zhen)空(kong)”中得(de)來的(de)(de)(de)正(zheng)(zheng)念靈光，靜為(wei)元(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)本(ben)體(ti)(ti)，動則(ze)(ze)化出真(zhen)(zhen)(zhen)意(yi)(yi)。識神(shen)(shen)(shen)(shen)(shen)(shen)(shen)屬后(hou)天(tian)之(zhi)殘(can)渣，元(yuan)(yuan)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)是(shi)(shi)(shi)(shi)先(xian)天(tian)清(qing)凈之(zhi)寶(bao)，二者(zhe)截(jie)然(ran)不同。丹(dan)法(fa)最貴先(xian)天(tian)而(er)賤(jian)后(hou)天(tian)，用氣(qi)(qi)(qi)（無形）不用質（有(you)形），所以(yi)(yi)丹(dan)法(fa)中的(de)(de)(de)“精氣(qi)(qi)(qi)神(shen)(shen)(shen)(shen)(shen)(shen)(shen)”都是(shi)(shi)(shi)(shi)先(xian)天(tian)清(qing)靈之(zhi)精微，非后(hou)天(tian)重濁的(de)(de)(de)殘(can)渣，切不可混為(wei)一談。“氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)”，指腹部臍下丹(dan)田(tian)中的(de)(de)(de)內(nei)竅(qiao)，又叫做“竅(qiao)中竅(qiao)”（按(an)：此(ci)(ci)(ci)為(wei)北(bei)派(pai)(pai)所解，南(nan)派(pai)(pai)及三(san)豐一派(pai)(pai)另有(you)所解，此(ci)(ci)(ci)不贅述(shu)。可參考拙作《心息(xi)相(xiang)依(yi)，大(da)定(ding)真(zhen)(zhen)(zhen)空(kong)——西(xi)派(pai)(pai)清(qing)凈丹(dan)法(fa)口(kou)訣(jue)探(tan)要(yao)》所述(shu)。）。《性命圭旨》云(yun)：“劈開竅(qiao)中竅(qiao)中竅(qiao)，踏破天(tian)中天(tian)外天(tian)”。又說：“氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)者(zhe)，內(nei)竅(qiao)也(ye)”。清(qing)?柳華陽(yang)（1736－？）《金(jin)(jin)仙(xian)證論(lun)?圖說》云(yun)：“八脈湊成(cheng)，共拱(gong)一穴(xue)(xue)(xue)(xue)(xue)，為(wei)造化之(zhi)樞紐(niu)，名曰氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)”。又謂：“蓋其(qi)穴(xue)(xue)(xue)(xue)(xue)在(zai)臍后(hou)腎前稍下，前七后(hou)三(san)，中間空(kong)懸(xuan)一穴(xue)(xue)(xue)(xue)(xue)，此(ci)(ci)(ci)正(zheng)(zheng)是(shi)(shi)(shi)(shi)調藥煉(lian)精之(zhi)所，而(er)學者(zhe)不可不察(cha)矣(yi)”（《金(jin)(jin)仙(xian)證論(lun)?風火(huo)經》）。此(ci)(ci)(ci)氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)，氣(qi)(qi)(qi)機發動時則(ze)(ze)成(cheng)竅(qiao)，機息(xi)時則(ze)(ze)渺茫，所以(yi)(yi)惟氣(qi)(qi)(qi)機發動時才能得(de)知氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)的(de)(de)(de)具(ju)體(ti)(ti)部位(wei)(wei)。柳華陽(yang)告誡說：“黃庭、金(jin)(jin)鼎(ding)、氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)、關元(yuan)(yuan)四(si)穴(xue)(xue)(xue)(xue)(xue)，俱(ju)是(shi)(shi)(shi)(shi)無形，若執形求之(zhi)，則(ze)(ze)謬矣(yi)”。又說：“其(qi)穴(xue)(xue)(xue)(xue)(xue)無形無影(ying)，氣(qi)(qi)(qi)發則(ze)(ze)成(cheng)竅(qiao)，機息(xi)則(ze)(ze)渺茫”（《金(jin)(jin)仙(xian)證論(lun)?圖說》）。我人身內(nei)先(xian)天(tian)元(yuan)(yuan)始祖氣(qi)(qi)(qi)根于氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)之(zhi)中，神(shen)(shen)(shen)(shen)(shen)(shen)(shen)息(xi)在(zai)氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)中相(xiang)依(yi)，子(zi)母(mu)在(zai)此(ci)(ci)(ci)相(xiang)會，俟神(shen)(shen)(shen)(shen)(shen)(shen)(shen)息(xi)相(xiang)依(yi)則(ze)(ze)真(zhen)(zhen)(zhen)氣(qi)(qi)(qi)發動而(er)一陽(yang)來復，是(shi)(shi)(shi)(shi)為(wei)“陽(yang)生(sheng)藥產”，真(zhen)(zhen)(zhen)陽(yang)生(sheng)矣(yi)（按(an)：著名學者(zhe)、丹(dan)道(dao)專家胡孚琛先(xian)生(sheng)在(zai)《丹(dan)道(dao)法(fa)訣(jue)十二講》中謂“丹(dan)田(tian)氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)”是(shi)(shi)(shi)(shi)“得(de)鉛定(ding)律”的(de)(de)(de)重要(yao)部位(wei)(wei)）。“入(ru)(ru)(ru)”字的(de)(de)(de)含義，就是(shi)(shi)(shi)(shi)進入(ru)(ru)(ru)，從一個(ge)方(fang)位(wei)(wei)或(huo)部位(wei)(wei)進入(ru)(ru)(ru)到另一個(ge)方(fang)位(wei)(wei)或(huo)部位(wei)(wei)的(de)(de)(de)意(yi)(yi)思，這正(zheng)(zheng)是(shi)(shi)(shi)(shi)破譯“凝神(shen)(shen)(shen)(shen)(shen)(shen)(shen)入(ru)(ru)(ru)氣(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)(xue)”真(zhen)(zhen)(zhen)實含義的(de)(de)(de)關鍵所在(zai)。

　　從以上(shang)的(de)(de)分(fen)析可以得(de)知：“凝神(shen)入氣(qi)穴(xue)”的(de)(de)修煉包含兩個過程(cheng)。首先是(shi)(shi)“凝神(shen)”，為(wei)第一(yi)層次(ci)，聚(ju)集(ji)先天(tian)元(yuan)性之(zhi)靈光，斬卻后天(tian)思慮之(zhi)雜念(nian)，降伏(fu)躁動的(de)(de)心猿和意馬(ma)，靜(jing)中得(de)到(dao)元(yuan)神(shen)的(de)(de)本體，由靜(jing)生動化出真(zhen)意來，為(wei)下(xia)(xia)一(yi)個層次(ci)的(de)(de)修煉創造良好的(de)(de)前(qian)提條件。其次(ci)是(shi)(shi)“入氣(qi)穴(xue)”，為(wei)第二層次(ci)，著重于(yu)“入”字，將培(pei)出的(de)(de)正(zheng)念(nian)（真(zhen)意）伏(fu)藏于(yu)氣(qi)穴(xue)之(zhi)中，使得(de)到(dao)的(de)(de)真(zhen)意靈光在氣(qi)穴(xue)中與元(yuan)始祖(zu)氣(qi)結(jie)合起來，是(shi)(shi)為(wei)“神(shen)氣(qi)合一(yi)”而成就“圣胎”，呼為(wei)“內丹”。現將“凝神(shen)入氣(qi)穴(xue)”的(de)(de)具(ju)體方法簡述于(yu)下(xia)(xia)。 

一、凝神

　　盤膝靜坐，頭正身直，全身放松，兩手互握成練功手勢，兩目輕閉垂簾，留一線微光注視鼻端，保持良好的心理狀態，將漸已安靜的意念逐漸集中于祖竅（兩目之間鼻梁骨上端的山根穴，是兩目神光會聚交并之所，古稱為“外日月交光”。）。兩目內視寂照祖竅（兩眼球須平視向內寂照，稍如“對眼”之狀，古稱“雙瞳抱睛之術”，又謂“對合同”，一定要自然，切勿僵執拘緊，否則易生弊端。內視眼球切勿向上，時間稍長就會引發眼痛頭昏的偏差。內視寂照，用意也要輕重適度，總的原則是用意越輕越妙，是為自然文火。據報道，意守印堂、山根等穴竅可使血壓升高，宜注意，此或以用意輕重有關。），兩耳內聽祖竅內動機，舌尖上抵對準祖竅，鼻息調勻歸并于祖竅。含眼光，凝耳韻，緘舌氣，聽心息，是為“和合四象”。這是鎖心猿拴意馬的樁子，是斬伏識神雜念的有效手段。視而不見，聽而不聞，有念無念之間，息息自然歸根，氣沉丹田，綿綿不絕，上下之間自然相顧牽持也。張三豐（1247—？）《注呂祖(zu)〈百字碑〉》中說：“以眼視鼻，以鼻視臍，上下相(xiang)顧，心(xin)息(xi)相(xiang)依，著意玄關，便可降(jiang)伏思(si)慮”。

　　心(xin)、神(shen)(shen)(shen)、意三(san)者集(ji)中(zhong)(zhong)于一(yi)(yi)處(chu)，則兩(liang)目(mu)神(shen)(shen)(shen)光(guang)(guang)(guang)(guang)漸漸合(he)一(yi)(yi)。神(shen)(shen)(shen)光(guang)(guang)(guang)(guang)是(shi)兩(liang)目(mu)之(zhi)(zhi)(zhi)光(guang)(guang)(guang)(guang)與真意合(he)一(yi)(yi)的(de)(de)(de)結合(he)體。道家(jia)內(nei)丹學說(shuo)認為，人一(yi)(yi)身屬(shu)陰(yin)(yin)，惟(wei)兩(liang)目(mu)之(zhi)(zhi)(zhi)中(zhong)(zhong)一(yi)(yi)點(dian)真陽(yang)(yang)獨存(cun)。兩(liang)目(mu)之(zhi)(zhi)(zhi)陽(yang)(yang)與真意相(xiang)結合(he)，則陽(yang)(yang)性(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)質(zhi)已(yi)潛于真意之(zhi)(zhi)(zhi)中(zhong)(zhong)，謂(wei)(wei)(wei)之(zhi)(zhi)(zhi)“陽(yang)(yang)神(shen)(shen)(shen)”（按(an)：此(ci)(ci)(ci)(ci)處(chu)所(suo)言“陽(yang)(yang)神(shen)(shen)(shen)”，非日后能(neng)飛(fei)升出(chu)殼的(de)(de)(de)“陽(yang)(yang)神(shen)(shen)(shen)”，惟(wei)于此(ci)(ci)(ci)(ci)時(shi)的(de)(de)(de)心(xin)神(shen)(shen)(shen)性(xing)(xing)(xing)(xing)質(zhi)屬(shu)陽(yang)(yang)，不(bu)(bu)再(zai)沉淪被陰(yin)(yin)氣(qi)(qi)所(suo)侵擾耳，切不(bu)(bu)可二者混(hun)淆不(bu)(bu)清。下(xia)所(suo)言“陰(yin)(yin)神(shen)(shen)(shen)”也同此(ci)(ci)(ci)(ci)，不(bu)(bu)贅(zhui)述）。兩(liang)目(mu)神(shen)(shen)(shen)光(guang)(guang)(guang)(guang)內(nei)照眼(yan)(yan)前(qian)的(de)(de)(de)虛(xu)空幽深玄(xuan)(xuan)遠大(da)境（宜內(nei)照眼(yan)(yan)前(qian)一(yi)(yi)寸(cun)至(zhi)一(yi)(yi)尺范圍(wei)，另尚(shang)有(you)(you)(you)推拉“神(shen)(shen)(shen)光(guang)(guang)(guang)(guang)”之(zhi)(zhi)(zhi)法(fa)，亦(yi)是(shi)“權法(fa)”），初時(shi)眼(yan)(yan)前(qian)一(yi)(yi)片黑(hei)暗，持之(zhi)(zhi)(zhi)以恒(heng)，待之(zhi)(zhi)(zhi)以誠(cheng)（丹經謂(wei)(wei)(wei)“虛(xu)寂(ji)恒(heng)誠(cheng)”），日久神(shen)(shen)(shen)不(bu)(bu)外(wai)馳(chi)（馳(chi)于聲色，丹經謂(wei)(wei)(wei)“神(shen)(shen)(shen)不(bu)(bu)外(wai)馳(chi)氣(qi)(qi)自回”），后天(tian)自然返先天(tian)，兩(liang)目(mu)中(zhong)(zhong)的(de)(de)(de)陽(yang)(yang)火自然化(hua)去目(mu)前(qian)的(de)(de)(de)陰(yin)(yin)神(shen)(shen)(shen)，陰(yin)(yin)氣(qi)(qi)漸除，陽(yang)(yang)神(shen)(shen)(shen)漸顯，眼(yan)(yan)前(qian)會顯出(chu)無(wu)(wu)數星光(guang)(guang)(guang)(guang)（小亮點(dian)）。《陰(yin)(yin)符(fu)經》中(zhong)(zhong)謂(wei)(wei)(wei)：“機(ji)在(zai)目(mu)”。繼續凝神(shen)(shen)(shen)不(bu)(bu)動，虛(xu)寂(ji)恒(heng)誠(cheng)，靜(jing)坐之(zhi)(zhi)(zhi)際(ji)眼(yan)(yan)前(qian)可“見(jian)”一(yi)(yi)片光(guang)(guang)(guang)(guang)明(ming)，幽深玄(xuan)(xuan)遠，或(huo)有(you)(you)(you)可能(neng)“看見(jian)”各種(zhong)彩光(guang)(guang)(guang)(guang)，或(huo)有(you)(you)(you)一(yi)(yi)點(dian)亮光(guang)(guang)(guang)(guang)超然躍出(chu)，稱(cheng)為“粟(su)（黍）米”（按(an)：此(ci)(ci)(ci)(ci)光(guang)(guang)(guang)(guang)被內(nei)丹家(jia)稱(cheng)為“性(xing)(xing)(xing)(xing)光(guang)(guang)(guang)(guang)”。性(xing)(xing)(xing)(xing)光(guang)(guang)(guang)(guang)與靜(jing)定成正比關(guan)(guan)系，性(xing)(xing)(xing)(xing)光(guang)(guang)(guang)(guang)定則心(xin)靜(jing)，性(xing)(xing)(xing)(xing)光(guang)(guang)(guang)(guang)動則心(xin)搖，性(xing)(xing)(xing)(xing)光(guang)(guang)(guang)(guang)隱則心(xin)躁，越靜(jing)定性(xing)(xing)(xing)(xing)光(guang)(guang)(guang)(guang)越明(ming)亮。得“光(guang)(guang)(guang)(guang)”機(ji)理，按(an)現代(dai)生理學來講或(huo)許與開發腦(nao)內(nei)“松(song)果(guo)體”有(you)(you)(you)關(guan)(guan)，松(song)果(guo)體內(nei)遺存(cun)有(you)(you)(you)退化(hua)的(de)(de)(de)感光(guang)(guang)(guang)(guang)細(xi)胞。）白玉蟾(chan)（1194－1289？）謂(wei)(wei)(wei)：“大(da)道不(bu)(bu)離(li)方(fang)寸(cun)地，工夫細(xi)密有(you)(you)(you)行(xing)持”（《大(da)道歌(ge)》）。漸而(er)功深，大(da)定之(zhi)(zhi)(zhi)中(zhong)(zhong)現出(chu)一(yi)(yi)輪中(zhong)(zhong)秋(qiu)圓(yuan)月(yue)如(ru)○象，叫作“元(yuan)性(xing)(xing)(xing)(xing)”。張(zhang)紫陽(yang)(yang)在(zai)《青華秘文》中(zhong)(zhong)謂(wei)(wei)(wei)：“蓋自太極既分(fen)，稟得這一(yi)(yi)點(dian)靈光(guang)(guang)(guang)(guang)，乃元(yuan)性(xing)(xing)(xing)(xing)也”（《氣(qi)(qi)為用說(shuo)》）。又(you)說(shuo)：“性(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)初，如(ru)星大(da)，圓(yuan)陀(tuo)(tuo)陀(tuo)(tuo)，光(guang)(guang)(guang)(guang)爍爍，未足言見(jian)性(xing)(xing)(xing)(xing)，但氣(qi)(qi)質(zhi)之(zhi)(zhi)(zhi)性(xing)(xing)(xing)(xing)稍(shao)息，而(er)元(yuan)性(xing)(xing)(xing)(xing)略見(jian)。……三(san)陽(yang)(yang)純者，是(shi)所(suo)謂(wei)(wei)(wei)元(yuan)性(xing)(xing)(xing)(xing)盡現。三(san)陽(yang)(yang)生者，則光(guang)(guang)(guang)(guang)不(bu)(bu)在(zai)內(nei)，不(bu)(bu)在(zai)外(wai)，但覺(jue)此(ci)(ci)(ci)(ci)身如(ru)在(zai)虛(xu)空，亦(yi)無(wu)(wu)身，亦(yi)無(wu)(wu)虛(xu)空，亦(yi)無(wu)(wu)日，亦(yi)無(wu)(wu)月(yue)，常能(neng)如(ru)此(ci)(ci)(ci)(ci)，則大(da)定也”（《蟾(chan)光(guang)(guang)(guang)(guang)論》）。又(you)謂(wei)(wei)(wei)：“陽(yang)(yang)中(zhong)(zhong)有(you)(you)(you)陰(yin)(yin)，陰(yin)(yin)中(zhong)(zhong)有(you)(you)(you)陽(yang)(yang)，二氣(qi)(qi)交感，凝結不(bu)(bu)散，遂生玄(xuan)(xuan)珠(zhu)○如(ru)黍米”（《交會論》）。因此(ci)(ci)(ci)(ci)說(shuo)，“粟(su)（黍）米玄(xuan)(xuan)珠(zhu)”是(shi)坎中(zhong)(zhong)真陽(yang)(yang)氣(qi)(qi)與離(li)中(zhong)(zhong)真陰(yin)(yin)氣(qi)(qi)發動而(er)結合(he)現出(chu)的(de)(de)(de)靈光(guang)(guang)(guang)(guang)。

　　識神(shen)不靜，元神(shen)不顯(xian)。玄珠亦(yi)難以(yi)(yi)產(chan)生(sheng)。故(gu)降住心(xin)猿(yuan)，伏住意(yi)馬，識神(shen)漸(jian)靜則元神(shen)漸(jian)凝，大(da)靜真(zhen)(zhen)空之(zhi)(zhi)(zhi)時真(zhen)(zhen)陰真(zhen)(zhen)陽(yang)在(zai)祖竅中結合得此(ci)(ci)玄珠，則“凝神(shen)”已得大(da)驗。元性現出，不以(yi)(yi)有(you)意(yi)求，不以(yi)(yi)無(wu)意(yi)守，有(you)意(yi)無(wu)意(yi)之(zhi)(zhi)(zhi)間，罔象中常得玄珠不離。斯時得全身(shen)上下(xia)(xia)氤氳和暖，如沐春風，酥(su)軟快樂。臍(qi)下(xia)(xia)丹田中亦(yi)有(you)一知覺，如蟻(yi)爬行，癢癢洽(qia)洽(qia)，又似有(you)一股祥煙(yan)沖(chong)上心(xin)口絳宮，復回(hui)旋于下(xia)(xia)，妙不可(ke)言，是(shi)為“氣(qi)生(sheng)”景象。張紫(zi)陽(yang)在(zai)《青華秘文(wen)》中謂：“元神(shen)見(jian)而(er)(er)元氣(qi)生(sheng)，元氣(qi)生(sheng)而(er)(er)元精(jing)產(chan)矣(yi)(yi)”（《精(jing)從氣(qi)說》）。李涵虛（1806－1856）在(zai)《道(dao)情》詩曰(yue)：“鉆杳冥，引生(sheng)祥煙(yan)，沖(chong)得我絳宮癢癢，醉得我四體綿綿”。此(ci)(ci)氣(qi)機升降起始之(zhi)(zhi)(zhi)處即是(shi)“氣(qi)穴”真(zhen)(zhen)實部(bu)位，古(gu)云“氣(qi)發(fa)則成竅，機息則渺茫”。柳華陽(yang)在(zai)《金(jin)仙證(zheng)論?風火經(jing)》云：“雖在(zai)臍(qi)下(xia)(xia)，猶未得其(qi)所以(yi)(yi)然，要必得其(qi)神(shen)氣(qi)相(xiang)投者。蓋其(qi)穴在(zai)臍(qi)后腎前稍下(xia)(xia)，前七后三，中間空懸一穴，此(ci)(ci)正是(shi)調藥(yao)煉精(jing)之(zhi)(zhi)(zhi)所，而(er)(er)學者不可(ke)不察矣(yi)(yi)”。

　　張(zhang)紫陽(yang)(yang)(yang)(yang)(yang)在(zai)《青(qing)華(hua)秘文》中(zhong)(zhong)謂(wei)(wei)：“金(jin)(jin)(jin)丹之(zhi)(zhi)(zhi)士，才見此物(wu)（元(yuan)(yuan)(yuan)(yuan)性）分(fen)明，便是(shi)(shi)(shi)元(yuan)(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)產矣，遂因而(er)(er)用(yong)之(zhi)(zhi)(zhi)。譬之(zhi)(zhi)(zhi)見賊便捉(zhuo)，毋使(shi)再(zai)逸(yi)。然以之(zhi)(zhi)(zhi)收于(yu)(yu)(yu)(yu)鼎器之(zhi)(zhi)(zhi)中(zhong)(zhong)，而(er)(er)一(yi)(yi)(yi)點元(yuan)(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)真(zhen)(zhen)，始不可得而(er)(er)出矣”（《蟾光(guang)(guang)論》）。上則祖竅中(zhong)(zhong)金(jin)(jin)(jin)木交并(bing)化(hua)(hua)出神(shen)(shen)(shen)(shen)光(guang)(guang)，下(xia)(xia)則丹田中(zhong)(zhong)氣(qi)(qi)(qi)(qi)(qi)(qi)機發動形成(cheng)(cheng)(cheng)氣(qi)(qi)(qi)(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)，則凝(ning)神(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)大功(gong)告成(cheng)(cheng)(cheng)。于(yu)(yu)(yu)(yu)靜(jing)中(zhong)(zhong)將元(yuan)(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)動而(er)(er)化(hua)(hua)為(wei)(wei)(wei)(wei)真(zhen)(zhen)意（靜(jing)為(wei)(wei)(wei)(wei)元(yuan)(yuan)(yuan)(yuan)神(shen)(shen)(shen)(shen)，動為(wei)(wei)(wei)(wei)真(zhen)(zhen)意，是(shi)(shi)(shi)二是(shi)(shi)(shi)一(yi)(yi)(yi)，以靜(jing)為(wei)(wei)(wei)(wei)體(ti)，以動為(wei)(wei)(wei)(wei)用(yong)。），攝兩目神(shen)(shen)(shen)(shen)光(guang)(guang)御此元(yuan)(yuan)(yuan)(yuan)性，靈光(guang)(guang)沿人體(ti)中(zhong)(zhong)線的(de)任脈下(xia)(xia)十(shi)二重樓(lou)，降于(yu)(yu)(yu)(yu)臍下(xia)(xia)丹田氣(qi)(qi)(qi)(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)之(zhi)(zhi)(zhi)中(zhong)(zhong)（此句為(wei)(wei)(wei)(wei)“著相(xiang)”之(zhi)(zhi)(zhi)言，言如是(shi)(shi)(shi)，事非(fei)真(zhen)(zhen)有(you)“御”，僅(jin)用(yong)兩目神(shen)(shen)(shen)(shen)光(guang)(guang)自然地(di)向下(xia)(xia)內照(zhao)(zhao)丹田而(er)(er)已(yi)）。用(yong)兩目神(shen)(shen)(shen)(shen)光(guang)(guang)、性光(guang)(guang)及(ji)真(zhen)(zhen)意所化(hua)(hua)成(cheng)(cheng)(cheng)的(de)三(san)(san)昧真(zhen)(zhen)火(huo)烹煉(lian)氣(qi)(qi)(qi)(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)爐中(zhong)(zhong)藥物(wu)真(zhen)(zhen)精(jing)(jing)(jing)，如太(tai)(tai)(tai)陽(yang)(yang)(yang)(yang)(yang)懸于(yu)(yu)(yu)(yu)太(tai)(tai)(tai)空，陽(yang)(yang)(yang)(yang)(yang)光(guang)(guang)普照(zhao)(zhao)大地(di)，地(di)中(zhong)(zhong)陰氣(qi)(qi)(qi)(qi)(qi)(qi)因得陽(yang)(yang)(yang)(yang)(yang)光(guang)(guang)照(zhao)(zhao)射(she)而(er)(er)化(hua)(hua)為(wei)(wei)(wei)(wei)陽(yang)(yang)(yang)(yang)(yang)氣(qi)(qi)(qi)(qi)(qi)(qi)上升(sheng)。《天仙(xian)道程寶則》中(zhong)(zhong)說：“所謂(wei)(wei)凝(ning)者(zhe)，非(fei)塊然不動之(zhi)(zhi)(zhi)謂(wei)(wei)也(ye)，乃以神(shen)(shen)(shen)(shen)入(ru)于(yu)(yu)(yu)(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)之(zhi)(zhi)(zhi)中(zhong)(zhong)與(yu)之(zhi)(zhi)(zhi)相(xiang)守(shou)而(er)(er)不離也(ye)”（《古書(shu)隱樓(lou)藏書(shu)》）。張(zhang)三(san)(san)豐在(zai)《道言淺近(jin)說》中(zhong)(zhong)云：“凝(ning)神(shen)(shen)(shen)(shen)者(zhe)，收已(yi)清之(zhi)(zhi)(zhi)心而(er)(er)入(ru)其內也(ye)，心未清時，眼勿亂閉，先要自勸自勉，勸得回來，清涼恬淡，始收入(ru)氣(qi)(qi)(qi)(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)，乃曰(yue)凝(ning)神(shen)(shen)(shen)(shen)”。丹詩曰(yue)：“與(yu)君說破我家(jia)風，太(tai)(tai)(tai)陽(yang)(yang)(yang)(yang)(yang)移在(zai)月明中(zhong)(zhong)”。宋?俞琰(yan)（1258－1314）《易外(wai)別傳》中(zhong)(zhong)云：“太(tai)(tai)(tai)陰受(shou)太(tai)(tai)(tai)陽(yang)(yang)(yang)(yang)(yang)之(zhi)(zhi)(zhi)光(guang)(guang)以為(wei)(wei)(wei)(wei)明，人之(zhi)(zhi)(zhi)心為(wei)(wei)(wei)(wei)太(tai)(tai)(tai)陽(yang)(yang)(yang)(yang)(yang)，氣(qi)(qi)(qi)(qi)(qi)(qi)海猶太(tai)(tai)(tai)陰，心定(ding)則神(shen)(shen)(shen)(shen)凝(ning)，神(shen)(shen)(shen)(shen)凝(ning)則氣(qi)(qi)(qi)(qi)(qi)(qi)聚，人能凝(ning)神(shen)(shen)(shen)(shen)入(ru)于(yu)(yu)(yu)(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)中(zhong)(zhong)，則氣(qi)(qi)(qi)(qi)(qi)(qi)與(yu)神(shen)(shen)(shen)(shen)合，與(yu)太(tai)(tai)(tai)陰受(shou)太(tai)(tai)(tai)陽(yang)(yang)(yang)(yang)(yang)之(zhi)(zhi)(zhi)光(guang)(guang)無異”。柳(liu)華(hua)陽(yang)(yang)(yang)(yang)(yang)在(zai)《金(jin)(jin)(jin)仙(xian)證論?風火(huo)經》解曰(yue)：“蓋太(tai)(tai)(tai)陽(yang)(yang)(yang)(yang)(yang)喻(yu)神(shen)(shen)(shen)(shen)，月明喻(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)，移在(zai)者(zhe)，神(shen)(shen)(shen)(shen)氣(qi)(qi)(qi)(qi)(qi)(qi)相(xiang)會也(ye)”。神(shen)(shen)(shen)(shen)光(guang)(guang)下(xia)(xia)攝于(yu)(yu)(yu)(yu)丹田之(zhi)(zhi)(zhi)中(zhong)(zhong)，剎(cha)那間(jian)(jian)丹田中(zhong)(zhong)金(jin)(jin)(jin)光(guang)(guang)一(yi)(yi)(yi)片，虛室生(sheng)白，恍(huang)惚之(zhi)(zhi)(zhi)間(jian)(jian)入(ru)于(yu)(yu)(yu)(yu)無我無物(wu)的(de)混沌(dun)境中(zhong)(zhong)，大休息一(yi)(yi)(yi)場，此即(ji)是(shi)(shi)(shi)“移神(shen)(shen)(shen)(shen)入(ru)氣(qi)(qi)(qi)(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)”也(ye)。靜(jing)定(ding)之(zhi)(zhi)(zhi)中(zhong)(zhong)，朗(lang)照(zhao)(zhao)日(ri)久，其間(jian)(jian)精(jing)(jing)(jing)氣(qi)(qi)(qi)(qi)(qi)(qi)、真(zhen)(zhen)息、神(shen)(shen)(shen)(shen)光(guang)(guang)三(san)(san)家(jia)融合歸一(yi)(yi)(yi)，正所謂(wei)(wei)“純陰之(zhi)(zhi)(zhi)下(xia)(xia)，一(yi)(yi)(yi)陽(yang)(yang)(yang)(yang)(yang)來復”，自有(you)無限(xian)生(sheng)機，元(yuan)(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)萌、真(zhen)(zhen)精(jing)(jing)(jing)產、小藥成(cheng)(cheng)(cheng)。元(yuan)(yuan)(yuan)(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)萌動，駕自然之(zhi)(zhi)(zhi)河車，牽上昆侖頂，復降下(xia)(xia)十(shi)二重樓(lou)歸于(yu)(yu)(yu)(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)穴(xue)(xue)(xue)(xue)之(zhi)(zhi)(zhi)中(zhong)(zhong)，氤氳回轉，漸化(hua)(hua)胎息。煉(lian)氣(qi)(qi)(qi)(qi)(qi)(qi)補精(jing)(jing)(jing)，精(jing)(jing)(jing)足(zu)而(er)(er)“陽(yang)(yang)(yang)(yang)(yang)生(sheng)藥產”。待小藥生(sheng)成(cheng)(cheng)(cheng)，采摘逆返，風吹火(huo)化(hua)(hua)鍛(duan)成(cheng)(cheng)(cheng)真(zhen)(zhen)金(jin)(jin)(jin)，封固于(yu)(yu)(yu)(yu)爐中(zhong)(zhong)，煉(lian)精(jing)(jing)(jing)化(hua)(hua)氣(qi)(qi)(qi)(qi)(qi)(qi)。火(huo)候足(zu)驗，采完三(san)(san)百六十(shi)周天度數，陽(yang)(yang)(yang)(yang)(yang)光(guang)(guang)三(san)(san)現，大藥摶成(cheng)(cheng)(cheng)，過關服食(shi)，一(yi)(yi)(yi)點落(luo)黃庭，內丹結(jie)成(cheng)(cheng)(cheng)，是(shi)(shi)(shi)為(wei)(wei)(wei)(wei)“金(jin)(jin)(jin)液大還(huan)丹”（以上“煉(lian)精(jing)(jing)(jing)化(hua)(hua)氣(qi)(qi)(qi)(qi)(qi)(qi)”階(jie)段僅(jin)是(shi)(shi)(shi)概括而(er)(er)言，具體(ti)功(gong)訣(jue)可參見《伍柳(liu)仙(xian)宗》、《性命(ming)圭(gui)旨》、《性命(ming)法訣(jue)明指》及(ji)《樂育(yu)堂語錄》諸(zhu)書(shu)。）。

　　總之，只有將靜定中元神凝聚于祖竅之內，“泰宇定者，發乎天光”（《莊子》），翕(xi)聚眼前所顯出的元性，靈(ling)光下照伏藏(zang)(zang)于(yu)丹田氣穴(xue)之(zhi)(zhi)(zhi)中(zhong)(zhong)，蜇藏(zang)(zang)使之(zhi)(zhi)(zhi)生發，才能叫做“凝神入氣穴(xue)”。正如尹真(zhen)人《性命(ming)圭旨》中(zhong)(zhong)所釋：“此訣無他，只是將(jiang)祖(zu)竅(qiao)中(zhong)(zhong)凝聚那(nei)點陽(yang)神下藏(zang)(zang)于(yu)氣穴(xue)之(zhi)(zhi)(zhi)內”。趙(zhao)避(bi)塵在《性命(ming)法(fa)訣明(ming)指》也指出：“其口訣無他，將(jiang)祖(zu)竅(qiao)內煉(lian)出先天陽(yang)神之(zhi)(zhi)(zhi)氣光，已(yi)經收入腹中(zhong)(zhong)，立(li)覺(jue)咕嚕(lu)之(zhi)(zhi)(zhi)響(xiang)，即(ji)系已(yi)到海(hai)底之(zhi)(zhi)(zhi)證，再以目光久視丹田，有股熱力，漱(shu)漱(shu)動蕩”

        按：王重陽《全真(zhen)(zhen)集》有(you)《四(si)得(de)(de)(de)頌》，詩云(yun)：“得(de)(de)(de)汞陰(yin)消(xiao)盡(jin)，得(de)(de)(de)鉛(qian)(qian)(qian)(qian)陽自團，得(de)(de)(de)命(ming)(ming)(ming)(ming)顛倒(dao)至，得(de)(de)(de)性(xing)見金丹(dan)(dan)(dan)(dan)(dan)(dan)”。丹(dan)(dan)(dan)(dan)(dan)(dan)道(dao)(dao)(dao)專家胡孚琛先(xian)(xian)生在(zai)(zai)《丹(dan)(dan)(dan)(dan)(dan)(dan)道(dao)(dao)(dao)法(fa)(fa)(fa)訣(jue)十二(er)講》中稱(cheng)《四(si)得(de)(de)(de)頌》是(shi)(shi)(shi)(shi)“丹(dan)(dan)(dan)(dan)(dan)(dan)法(fa)(fa)(fa)的(de)(de)總綱，凡丹(dan)(dan)(dan)(dan)(dan)(dan)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)真(zhen)(zhen)傳無能背離(li)(li)者”。并(bing)且提煉出“得(de)(de)(de)汞定律”和(he)(he)“得(de)(de)(de)鉛(qian)(qian)(qian)(qian)定律”，作(zuo)為(wei)(wei)(wei)(wei)內丹(dan)(dan)(dan)(dan)(dan)(dan)修(xiu)(xiu)(xiu)煉的(de)(de)基(ji)本法(fa)(fa)(fa)則。考(kao)之(zhi)(zhi)(zhi)“凝(ning)神(shen)(shen)入(ru)氣(qi)(qi)(qi)(qi)穴”一(yi)(yi)語，實以(yi)函蓋“得(de)(de)(de)汞”和(he)(he)“得(de)(de)(de)鉛(qian)(qian)(qian)(qian)”兩(liang)(liang)個層(ceng)次(ci)。“凝(ning)神(shen)(shen)”為(wei)(wei)(wei)(wei)“得(de)(de)(de)汞”，“入(ru)氣(qi)(qi)(qi)(qi)穴”則為(wei)(wei)(wei)(wei)“得(de)(de)(de)鉛(qian)(qian)(qian)(qian)”，因(yin)此薛道(dao)(dao)(dao)光在(zai)(zai)《還丹(dan)(dan)(dan)(dan)(dan)(dan)復命(ming)(ming)(ming)(ming)篇(pian)》高度概(gai)括所得(de)(de)(de)丹(dan)(dan)(dan)(dan)(dan)(dan)訣(jue)為(wei)(wei)(wei)(wei)“昔日遇(yu)師親口訣(jue)，只(zhi)要(yao)凝(ning)神(shen)(shen)入(ru)氣(qi)(qi)(qi)(qi)穴；以(yi)精化(hua)氣(qi)(qi)(qi)(qi)氣(qi)(qi)(qi)(qi)化(hua)神(shen)(shen)，煉作(zuo)黃(huang)芽并(bing)白(bai)雪”。又考(kao)“自身(shen)陰(yin)陽”之(zhi)(zhi)(zhi)“清凈丹(dan)(dan)(dan)(dan)(dan)(dan)法(fa)(fa)(fa)”，又有(you)“先(xian)(xian)性(xing)后命(ming)(ming)(ming)(ming)”和(he)(he)“先(xian)(xian)命(ming)(ming)(ming)(ming)后性(xing)”兩(liang)(liang)途。“先(xian)(xian)性(xing)后命(ming)(ming)(ming)(ming)”為(wei)(wei)(wei)(wei)先(xian)(xian)“得(de)(de)(de)汞”而后“得(de)(de)(de)鉛(qian)(qian)(qian)(qian)”，本篇(pian)所論即(ji)是(shi)(shi)(shi)(shi)此類(lei)。“先(xian)(xian)命(ming)(ming)(ming)(ming)后性(xing)”為(wei)(wei)(wei)(wei)先(xian)(xian)“得(de)(de)(de)鉛(qian)(qian)(qian)(qian)”而后“得(de)(de)(de)汞”，大(da)(da)抵(di)由“胎息(xi)”功(gong)夫入(ru)手，是(shi)(shi)(shi)(shi)有(you)為(wei)(wei)(wei)(wei)有(you)作(zuo)之(zhi)(zhi)(zhi)自然的(de)(de)命(ming)(ming)(ming)(ming)功(gong)，并(bing)可配合“服氣(qi)(qi)(qi)(qi)辟(pi)谷”等(deng)法(fa)(fa)(fa)促生真(zhen)(zhen)氣(qi)(qi)(qi)(qi)，最(zui)后再用“性(xing)功(gong)”而“得(de)(de)(de)汞”。劉一(yi)(yi)明在(zai)(zai)《悟真(zhen)(zhen)直指(zhi)》中云(yun)：“性(xing)命(ming)(ming)(ming)(ming)必須雙修(xiu)(xiu)(xiu)，工夫還要(yao)兩(liang)(liang)段(duan)。蓋金丹(dan)(dan)(dan)(dan)(dan)(dan)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)，為(wei)(wei)(wei)(wei)修(xiu)(xiu)(xiu)性(xing)修(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)，修(xiu)(xiu)(xiu)命(ming)(ming)(ming)(ming)有(you)作(zuo)，修(xiu)(xiu)(xiu)性(xing)無為(wei)(wei)(wei)(wei)”。西派(pai)丹(dan)(dan)(dan)(dan)(dan)(dan)法(fa)(fa)(fa)以(yi)“心息(xi)相依，大(da)(da)定真(zhen)(zhen)空”為(wei)(wei)(wei)(wei)貫(guan)徹始終(zhong)口訣(jue)，身(shen)外(wai)九還而金木交并(bing)是(shi)(shi)(shi)(shi)為(wei)(wei)(wei)(wei)“乾坤交”，為(wei)(wei)(wei)(wei)“得(de)(de)(de)汞”；身(shen)內則七返(fan)而水火既濟是(shi)(shi)(shi)(shi)為(wei)(wei)(wei)(wei)“坎離(li)(li)交”，為(wei)(wei)(wei)(wei)“得(de)(de)(de)鉛(qian)(qian)(qian)(qian)”，內外(wai)同時(shi)并(bing)進，則可稱(cheng)為(wei)(wei)(wei)(wei)“性(xing)命(ming)(ming)(ming)(ming)兼修(xiu)(xiu)(xiu)”。《伍(wu)柳(liu)仙(xian)宗》一(yi)(yi)脈丹(dan)(dan)(dan)(dan)(dan)(dan)法(fa)(fa)(fa)，是(shi)(shi)(shi)(shi)“先(xian)(xian)性(xing)后命(ming)(ming)(ming)(ming)”的(de)(de)丹(dan)(dan)(dan)(dan)(dan)(dan)法(fa)(fa)(fa)，“最(zui)初(chu)還虛(xu)”一(yi)(yi)著功(gong)夫是(shi)(shi)(shi)(shi)入(ru)門關(guan)鍵(jian)，今人(ren)以(yi)《伍(wu)柳(liu)仙(xian)宗》從事丹(dan)(dan)(dan)(dan)(dan)(dan)道(dao)(dao)(dao)實踐者，多(duo)忽略此著要(yao)害，故難得(de)(de)(de)大(da)(da)效驗。以(yi)上僅是(shi)(shi)(shi)(shi)本人(ren)的(de)(de)一(yi)(yi)點粗淺認識(shi)，錯(cuo)謬之(zhi)(zhi)(zhi)處，敬請諸丹(dan)(dan)(dan)(dan)(dan)(dan)道(dao)(dao)(dao)前輩批評(ping)賜(si)教為(wei)(wei)(wei)(wei)盼！

文源:內丹

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