一、關于葛洪
葛洪,號抱樸子,字稚川,東晉著名(ming)道教學者、煉(lian)丹家、醫(yi)(yi)學家,世界(jie)醫(yi)(yi)學界(jie)最早的(de)青嵩素使用(yong)者,道教神仙(xian)理論承(cheng)前(qian)啟后的(de)集大成者。據(ju)《晉書》記載,公元364年(一說343年),葛洪以道家尸解成就法仙(xian)去:“洪坐至日中,兀然若睡而卒,岳至,遂(sui)不及見(jian)。時年八(ba)十一。視其顏色如生,體亦(yi)柔軟,舉(ju)尸入棺,甚輕,如空衣,世以為尸解得(de)仙(xian)云。”
一抹斜(xie)陽,名山(shan)古墓,剎那間猶如穿越時空,與這位中古圣者(zhe)對(dui)話.......
二、葛嶺仙跡
西湖,環繞皆(jie)山也(ye)(ye)(ye)。而(er)(er)山之(zhi)蜿蜒(yan)起伏,可(ke)客人(ren)之(zhi)散步而(er)(er)前后(hou)觀(guan)覽者(zhe)(zhe),則嶺(ling)也(ye)(ye)(ye)。嶺(ling)之(zhi)列在(zai)(zai)南北兩峰,與(yu)左右(you)諸山者(zhe)(zhe),皆(jie)無(wu)足稱(cheng)。縱(zong)有可(ke)稱(cheng),亦(yi)不過稱(cheng)其(qi)形勢。稱(cheng)其(qi)隅位而(er)(er)已,并未聞有著其(qi)姓(xing)者(zhe)(zhe)。獨保叔塔而(er)(er)西一帶,乃謂(wei)之(zhi)葛嶺(ling)。此(ci)何說也(ye)(ye)(ye)?蓋嘗(chang)考之(zhi)。此(ci)嶺(ling)在(zai)(zai)晉時,曾有一異(yi)人(ren)葛洪,在(zai)(zai)此(ci)嶺(ling)上修煉成仙,一時人(ren)杰地靈,故(gu)人(ren)之(zhi)姓(xing),即冒而(er)(er)為嶺(ling)之(zhi)姓(xing)也(ye)(ye)(ye)。
你道(dao)(dao)這葛洪是(shi)誰?他(ta)號稚川,原是(shi)金(jin)陵句容人。在(zai)三(san)國時,從左慈(ci)學(xue)(xue)道(dao)(dao),得九丹金(jin)液仙經,白日沖舉(ju)的仙公葛玄,就是(shi)他(ta)之(zhi)祖也。仙公升天(tian)之(zhi)日,曾將上(shang)清三(san)洞、靈寶中(zhong)盟諸品經篆一通,授與(yu)弟子(zi)(zi)鄭思(si)遠,囑以吾家(jia)門(men)子(zi)(zi)孫。若(ruo)有可傳者,萬(wan)勿秘。故此(ci)葛洪出身,原自不凡。但父母早亡,其(qi)家(jia)甚貧。卻喜他(ta)生來(lai)(lai)的性情恬淡,于世(shi)間的種種嗜欲皆不深戀,獨愛的是(shi)讀(du)書向道(dao)(dao)。卻又苦(ku)于無書可讀(du),只(zhi)得到(dao)山(shan)中(zhong)去伐了(le)些(xie)柴薪,挑到(dao)市上(shang)去賣,賣了(le)銀錢,就買些(xie)紙筆回來(lai)(lai),借人家(jia)的書來(lai)(lai)抄讀(du)。且抄且讀(du),不畏寒(han)暑,如此(ci)十數年,竟成(cheng)了(le)一個大儒(ru)。有人勸他(ta)道(dao)(dao):“兄之(zhi)學(xue)(xue)業(ye),亦可謂(wei)成(cheng)矣,若(ruo)肯出而求仕(shi)(shi),便不憂貧賤(jian)了(le)。”葛洪答道(dao)(dao):“讀(du)書為明理(li)耳,豈(qi)謂(wei)功名(ming)貧賤(jian)哉?”勸者道(dao)(dao):“功名(ming)可謝(xie),而貧賤(jian)難(nan)處。今兄壯(zhuang)年,只(zhi)因(yin)貧賤(jian),尚未授室,設(she)非出仕(shi)(shi),則妻子(zi)(zi)何來(lai)(lai)?”葛洪笑道(dao)(dao):“梁鴻得孟光為妻,未聞(wen)出仕(shi)(shi)。即欲出仕(shi)(shi)、亦自有時,何待人求?”勸者不能答而去。
葛洪學問既高,寄(ji)情又遠,故于(yu)閑居,惟杜(du)門卻掃,絕不(bu)妄交一人(ren)(ren)。有(you)(you)(you)(you)興(xing)時(shi),但邀游(you)山(shan)(shan)(shan)(shan)水以(yi)自(zi)適。一日,在(zai)(zai)青(qing)黛山(shan)(shan)(shan)(shan)數株長松之(zhi)下(xia),一塊白石上(shang)箕踞而(er)坐,靜玩那滿山(shan)(shan)(shan)(shan)的(de)(de)蒼翠(cui)之(zhi)色,以(yi)為生(sheng)于(yu)山(shan)(shan)(shan)(shan)中(zhong),卻又不(bu)緊貼于(yu)山(shan)(shan)(shan)(shan),以(yi)為浮于(yu)山(shan)(shan)(shan)(shan)外,卻去山(shan)(shan)(shan)(shan)遠了(le)則(ze)此色又不(bu)復有(you)(you)(you)(you),因而(er)感(gan)悟(wu)道:“孟夫(fu)子所言‘睟于(yu)面,盎(ang)于(yu)背’,正(zheng)是此種道理,此山(shan)(shan)(shan)(shan)之(zhi)所以(yi)稱壽(shou)也(ye)。”正(zheng)在(zai)(zai)沉吟注想(xiang),不(bu)期此日,恰有(you)(you)(you)(you)個(ge)南海(hai)的(de)(de)太(tai)守,姓鮑,名(ming)玄,同(tong)了(le)許多門客,也(ye)到(dao)青(qing)黛山(shan)(shan)(shan)(shan)來游(you)玩,先(xian)(xian)在(zai)(zai)半山(shan)(shan)(shan)(shan)亭子上(shang)吃了(le)半晌酒,酒酣之(zhi)際,各各散步。鮑玄偶攜了(le)一個(ge)相士,正(zheng)游(you)到(dao)葛洪的(de)(de)坐處來忽見(jian)葛洪坐在(zai)(zai)石上(shang),昂昂藏藏,豐神飄逸(yi),不(bu)覺(jue)驚訝,因指(zhi)謂相士道:“你(ni)看(kan)此人(ren)(ren),體(ti)態悠然,自(zi)應富(fu)貴,何如此青(qing)年(nian),甘居泉石?”相上(shang)因定睛看(kan)了(le)一看(kan),道:“這(zhe)少年(nian)富(fu)貴固有(you)(you)(you)(you),然富(fu)貴還只(zhi)有(you)(you)(you)(you)限,更有(you)(you)(you)(you)一件大過人(ren)(ren)處,老先(xian)(xian)生(sheng)可曾看(kan)出(chu)?”鮑玄道:“富(fu)貴之(zhi)外,則(ze)不(bu)知也(ye)。”相士道:“你(ni)看(kan)他須(xu)眉秀異,清氣(qi)逼人(ren)(ren),兩眼(yan)灼(zhuo)灼(zhuo)有(you)(you)(you)(you)光,而(er)昂藏矯健如野鶴,此殆神仙中(zhong)人(ren)(ren)。”
鮑(bao)(bao)玄聽了,尚不(bu)(bu)盡信,因走上前(qian),對著(zhu)葛(ge)(ge)(ge)洪拱一拱手,道(dao)(dao):“長(chang)(chang)兄請了。”葛(ge)(ge)(ge)洪正(zheng)看山(shan)(shan)到(dao)得(de)意之(zhi)(zhi)所,低(di)著(zhu)頭細(xi)細(xi)理會,忽聽得(de)有(you)(you)人(ren)與他拱手;忙回過頭來(lai)看時(shi),卻見(jian)是(shi)(shi)一個老(lao)先輩模樣,只(zhi)得(de)立起身來(lai),深深打一恭,道(dao)(dao):“晚輩貪看山(shan)(shan)色,不(bu)(bu)識臺駕到(dao)此,失于趨避,不(bu)(bu)勝有(you)(you)罪。”鮑(bao)(bao)玄見(jian)他謙謙有(you)(you)禮,愈加歡喜,因又(you)問(wen)(wen)道(dao)(dao):“我看長(chang)(chang)兄神情英發,當馳騁于仕路(lu)中(zhong),為何(he)有(you)(you)閑工(gong)夫尋山(shan)(shan)問(wen)(wen)水(shui),做(zuo)此寂寞之(zhi)(zhi)事?”葛(ge)(ge)(ge)洪答道(dao)(dao):“嘗聞賢人(ren)君子(zi)之(zhi)(zhi)涉(she)世,即居仕路(lu)中(zhong)吐握風(feng)云,亦(yi)宜有(you)(you)山(shan)(shan)水(shui)之(zhi)(zhi)雅(ya)度,如老(lao)先生(sheng)(sheng)今日是(shi)(shi)也。何(he)況(kuang)晚輩正(zheng)在貧賤(jian)時(shi),去仕路(lu)尚遠,落(luo)得(de)受用(yong)些山(shan)(shan)川秀氣,以涵(han)養性。”鮑(bao)(bao)玄聽了大(da)喜道(dao)(dao):“長(chang)(chang)兄不(bu)(bu)獨(du)形貌超凡(fan),而(er)議論高妙又(you)迥出乎尋常(chang)之(zhi)(zhi)外,真(zhen)高士也,可(ke)敬,可(ke)羨。”因而(er)問(wen)(wen)姓。葛(ge)(ge)(ge)洪道(dao)(dao):“尚不(bu)(bu)曾(ceng)拜(bai)識山(shan)(shan)斗,晚生(sheng)(sheng)小子(zi)安敢妄通。”鮑(bao)(bao)玄道(dao)(dao):“我學生(sheng)(sheng)南海郡守鮑(bao)(bao)玄也,過時(shi)陳人(ren),何(he)足掛齒。”
葛(ge)洪(hong)忙又(you)打一(yi)恭,道(dao)(dao)(dao):“泰山(shan)北(bei)斗,果是不(bu)虛。晚生葛(ge)洪(hong),孤(gu)寒下(xia)士,何幸得瞻紫氣(qi)。”鮑(bao)玄(xuan)聽了,道(dao)(dao)(dao):“這等說(shuo)是葛(ge)兄(xiong)了。但不(bu)知仙鄉何處?”葛(ge)洪(hong)道(dao)(dao)(dao):“祖籍金陵句(ju)容。”鮑(bao)玄(xuan)道(dao)(dao)(dao):“聞句(ju)容縣,三(san)(san)國(guo)時,有一(yi)位(wei)白日(ri)飛升的仙人,道(dao)(dao)(dao)號葛(ge)孝先者,兄(xiong)既(ji)與之(zhi)同姓,定知其來歷矣。”葛(ge)洪(hong)又(you)打一(yi)恭,道(dao)(dao)(dao):“此即(ji)晚生之(zhi)祖也。自(zi)愧不(bu)肖(xiao),尚墜(zhui)落凡(fan)胎,言(yan)(yan)(yan)之(zhi)實(shi)可羞(xiu)恥。”鮑(bao)玄(xuan)聽了又(you)不(bu)覺大喜,因(yin)(yin)顧謂相(xiang)士道(dao)(dao)(dao):“祖孫一(yi)氣(qi),吾(wu)兄(xiong)言(yan)(yan)(yan)神仙中(zhong)人,殆不(bu)誣矣。”相(xiang)士笑答(da)道(dao)(dao)(dao):“非予言(yan)(yan)(yan)不(bu)誣,實(shi)相(xiang)理不(bu)誣也;非相(xiang)理不(bu)誣,實(shi)天(tian)地(di)間陰(yin)陽之(zhi)氣(qi)不(bu)誣也。”葛(ge)洪(hong)見二人說(shuo)話有因(yin)(yin),因(yin)(yin)而(er)(er)問(wen)故。鮑(bao)玄(xuan)遂將前看(kan)他所論之(zhi)言(yan)(yan)(yan),又(you)細(xi)細(xi)說(shuo)了一(yi)遍。葛(ge)洪(hong)此時聽了,雖謙謝不(bu)遑,然胸中(zhong)早已(yi)落了一(yi)個神仙的影(ying)子在心坎之(zhi)上。葛(ge)洪(hong)見鮑(bao)太守(shou)賓(bin)客紛(fen)紛(fen),恐(kong)他有正事,說(shuo)罷,遂要辭別而(er)(er)回。鮑(bao)玄(xuan)執手不(bu)舍,再三(san)(san)問(wen)明了居(ju)址之(zhi)地(di),方容他別去。正是:
謾道知音今古(gu)稀,只須(xu)一語便投機。
況(kuang)乎語語皆如意(yi),怎不身心一片依。
你道鮑(bao)玄為(wei)(wei)何這等喜(xi)愛葛(ge)洪?原(yuan)來(lai)他有(you)一個女兒,名喚潛光小姐,最所鐘愛,尚未得(de)佳婿。今見(jian)(jian)葛(ge)洪少年(nian),瀟灑出塵(chen),又有(you)才思,甚(shen)是(shi)注意。到次(ci)日,就(jiu)托相士為(wei)(wei)媒,來(lai)與葛(ge)洪道達鮑(bao)太守(shou)之(zhi)意。葛(ge)洪惟(wei)以處貧(pin),再三辭(ci)謝(xie),當不得(de)鮑(bao)太守(shou)情意諄(zhun)諄(zhun),遂(sui)一言(yan)之(zhi)下(xia),結成了秦晉姻(yin)盟。又過(guo)不多時,竟和(he)諧了琴瑟之(zhi)好(hao),夫妻甚(shen)是(shi)相得(de)。自此,鮑(bao)玄與葛(ge)洪在(zai)翁婿之(zhi)間,便時相過(guo)從(cong)。原(yuan)來(lai)鮑(bao)玄最好(hao)的是(shi)外丹,并內養之(zhi)術。因見(jian)(jian)葛(ge)洪出自神仙之(zhi)裔,便盡(jin)將(jiang)所得(de)的丹術。朝夕與葛(ge)洪講究,指(zhi)望他有(you)些(xie)家傳(chuan)。葛(ge)洪因說道:“小婿聞(wen)修仙一道,要在(zai)各人自煉,雖有(you)家學(xue),亦不過(guo)是(shi)些(xie)平常導引(yin)之(zhi)法,只好(hao)保養氣血(xue),為(wei)(wei)延年(nian)計耳。至于(yu)飛升沖舉之(zhi)事,想來(lai)定須(xu)大(da)丹。”鮑(bao)玄聽了,深以為(wei)(wei)然,遂(sui)留(liu)心訪求大(da)丹之(zhi)術。
那時(shi)是晉成帝咸和初(chu),司徒王(wang)導欲召葛(ge)(ge)洪補州(zhou)主簿(bu),以便(bian)選為(wei)散(san)騎常侍,領大(da)著(zhu)作(zuo)(zuo)。葛(ge)(ge)洪固(gu)辭(ci)不(bu)就。后因(yin)東(dong)(dong)南一(yi)(yi)帶(dai)(dai)反了無數(shu)山賊,朝廷敕令都(dou)督顧秘統(tong)領大(da)兵(bing)往討之。這顧秘與鮑玄(xuan)原(yuan)是舊交,臨行來辭(ci),鮑玄(xuan)因(yin)開筵款留(liu),坐(zuo)中命(ming)葛(ge)(ge)洪相陪。顧秘見葛(ge)(ge)洪器宇軒(xuan)豁,間出一(yi)(yi)言(yan),頗(po)有(you)(you)(you)深意,度其有(you)(you)(you)才(cai)(cai),因(yin)問他道:“目今東(dong)(dong)南一(yi)(yi)帶(dai)(dai),山賊作(zuo)(zuo)亂,相連相結,將(jiang)有(you)(you)(you)千里。本(ben)督奉命(ming)往討,不(bu)知(zhi)還該作(zuo)(zuo)何方略(lve)。葛(ge)(ge)兄多才(cai)(cai),當有(you)(you)(you)以教(jiao)我。”葛(ge)(ge)洪道:“草野下士,焉知(zhi)方略(lve)。但思賊本(ben)民(min)也,洶洶而(er)起者,不(bu)過迫于饑寒。有(you)(you)(you)司不(bu)知(zhi)存恤,復以催科酷虐之,使其不(bu)能(neng)生,便(bian)不(bu)畏(wei)死而(er)作(zuo)(zuo)亂,實(shi)非有(you)(you)(you)爭(zheng)奪割(ge)據之大(da)志。況(kuang)一(yi)(yi)時(shi)烏合,未知(zhi)紀律,恩詔并寬恤之令一(yi)(yi)下,則(ze)頃(qing)刻解(jie)散(san)矣。若欲示(shi)威,鋌(ting)而(er)走(zou)險,則(ze)天下事不(bu)可知(zhi)矣。望老大(da)人為(wei)天地惜生,為(wei)朝廷惜福。”
顧(gu)(gu)秘聽了,不覺喜動顏色,因對鮑玄道:“令婿稚川兄不獨才(cai)高(gao),而察覽賊(zei)情(qing),直如燃犀觀火,而解散謀(mou)猷,竟(jing)是仁心義(yi)舉(ju)。杯酒片言,本督(du)領教(jiao)多矣。軍旅危務,本不當煩(fan)讀高(gao)賢(xian),但思兵機叵測(ce),倘一(yi)時(shi)有(you)變,本督(du)自知魯鈍,恐不能速應。一(yi)著稍差,豈不喪師辱國(guo)。意欲(yu)暫屈高(gao)賢(xian),帷幄共事,設有(you)所疑,便于領教(jiao),使東南賴以安靜,或亦仁人所愿。望葛(ge)兄慨(kai)允。”葛(ge)洪因辭謝道:“芻蕘上獻(xian),不過備大(da)人之一(yi)采(cai)。若借(jie)此(ci)(ci)臨戎,小知大(da)受,鮮不誤事,烏乎敢也。”顧(gu)(gu)秘道:“一(yi)長(chang)便可奏效,何(he)況全才(cai)。本督(du)意已決矣,萬(wan)望勿辭。”隨命(ming)軍中取了一(yi)道縣(xian)尉的敕書,填(tian)了葛(ge)洪名字(zi),并縣(xian)尉的衣冠送上,道:“暫以此(ci)(ci)相屈,尋當上請,自別(bie)有(you)恩(en)命(ming)。”
葛洪還要(yao)推辭,鮑(bao)玄(xuan)因從旁勸說道(dao):“幼而(er)(er)(er)學,壯而(er)(er)(er)行,丈夫(fu)之志(zhi)也。賢婿雖(sui)別有高懷,然積功累行,不出(chu)貧寒,則功名二字,亦(yi)人生所不可(ke)少。況知己難逢(feng),今(jin)既蒙顧(gu)老督(du)臺汲汲垂(chui)青,實(shi)賢婿知己也。何不出(chu)而(er)(er)(er)仰佐其成(cheng)功,使東南萬姓(xing)死(si)而(er)(er)(er)忽(hu)生,擾而(er)(er)(er)忽(hu)定(ding),豈不于徒抱之仁(ren)心,更加一(yi)快乎?至于事后之功名,存(cun)之棄之,則無不可(ke)。當此(ci)之際,何必(bi)饑而(er)(er)(er)不食,渴而(er)(er)(er)不飲,虛費此(ci)耕鑿之功哉。”顧(gu)秘(mi)聽了(le)大(da)喜道(dao):“鮑(bao)老先生之言甚(shen)善,葛兄不可(ke)不聽。”葛洪見交(jiao)相勸勉,知義不可(ke)辭,方(fang)才(cai)受了(le)敕(chi)書,穿了(le)冠帶,先拜謝(xie)了(le)圣恩,又拜謝(xie)了(le)主帥,然后入內,拜別了(le)岳父岳母并妻子,竟隨了(le)顧(gu)都(dou)督(du),領著三軍而(er)(er)(er)去。正是:
莫認丹成便可仙,積(ji)功(gong)累行(xing)實為先。
若徒硁(keng)守不(bu)為善,那得丹成上九天。
顧(gu)督師(shi)兵(bing)(bing)尚未到東(dong)南之(zhi)(zhi)(zhi)(zhi)界(jie),葛(ge)洪早獻(xian)計道(dao)(dao):“賊(zei)巢廣遠,難于遍剿,利在招降,固矣(yi)。但思招降亦不(bu)(bu)容易,必使(shi)(shi)其(qi)(qi)(qi)(qi)心(xin)又(you)(you)感又(you)(you)畏(wei),方(fang)才(cai)貼(tie)服(fu)。今欲(yu)其(qi)(qi)(qi)(qi)感,須(xu)(xu)用(yong)大(da)(da)(da)恩(en)(en)(en)結之(zhi)(zhi)(zhi)(zhi);再欲(yu)其(qi)(qi)(qi)(qi)畏(wei),必須(xu)(xu)大(da)(da)(da)威震之(zhi)(zhi)(zhi)(zhi)。大(da)(da)(da)恩(en)(en)(en)不(bu)(bu)過一(yi)紙,大(da)(da)(da)威必須(xu)(xu)百(bai)萬。今元(yuan)師(shi)所擁有限,何以(yi)使(shi)(shi)其(qi)(qi)(qi)(qi)必畏(wei)?”顧(gu)秘(mi)道(dao)(dao):“如此卻將奈何?”葛(ge)洪道(dao)(dao):“洪聞先(xian)聲(sheng)最能動(dong)眾(zhong)。元(yuan)帥可(ke)先(xian)發(fa)(fa)檄(xi)文于東(dong)南各府(fu)州縣(xian),虛檄(xi)其(qi)(qi)(qi)(qi)每府(fu)發(fa)(fa)兵(bing)(bing)若干(gan)、糧(liang)草若干(gan),每州縣(xian)發(fa)(fa)兵(bing)(bing)若干(gan)、糧(liang)草若干(gan);某兵(bing)(bing)就使(shi)(shi)當守(shou)何險,某兵(bing)(bing)乘勢(shi)(shi)當攻何寨;獲一(yi)首級,當作何賞;破一(yi)營(ying)寨,當進(jin)何爵(jue);候本督府(fu)百(bai)萬大(da)(da)(da)兵(bing)(bing)到日(ri),一(yi)同進(jin)剿。烈烈轟轟,喧傳四境。卻暗戒各府(fu)州縣(xian)不(bu)(bu)必實(shi)具(ju)兵(bing)(bing)馬,但多(duo)備旗鼓火炮(pao)(pao),虛張殺(sha)伐之(zhi)(zhi)(zhi)(zhi)勢(shi)(shi),使(shi)(shi)賊(zei)人聞之(zhi)(zhi)(zhi)(zhi),自(zi)然驚懼。然后(hou)命洪率(lv)一(yi)旅(lv),宣(xuan)揚圣恩(en)(en)(en),沿(yan)路招而(er)(er)安之(zhi)(zhi)(zhi)(zhi),定自(zi)畏(wei)威而(er)(er)感服(fu)矣(yi)。”顧(gu)督師(shi)稱(cheng)其(qi)(qi)(qi)(qi)妙算,一(yi)一(yi)依計而(er)(er)行。不(bu)(bu)數日(ri)之(zhi)(zhi)(zhi)(zhi)間(jian),各府(fu)州縣(xian)俱紛紛傳說(shuo)大(da)(da)(da)兵(bing)(bing)到了(le)(le),有旨檄(xi)兵(bing)(bing)進(jin)剿,皆設旌旗、火炮(pao)(pao)、糧(liang)草,以(yi)為(wei)從(cong)剿之(zhi)(zhi)(zhi)(zhi)用(yong)。眾(zhong)山賊(zei)聞知,莫不(bu)(bu)驚懼。強梁者(zhe)尚思擁眾(zhong)憑險,以(yi)圖僥幸(xing),柔弱者(zhe)早已悔之(zhi)(zhi)(zhi)(zhi)無及。過不(bu)(bu)得一(yi)兩日(ri),忽又(you)(you)聞得恩(en)(en)(en)詔到了(le)(le),沿(yan)途都寫帖詔旨道(dao)(dao):
萬物(wu)皆自傾自覆,而(er)天地之栽(zai)培不(bu)息。凡我(wo)黎(li)民,偶以饑寒(han)而(er)為賊誘(you)者,朕甚憫(min)之。若能悔過自新,可速納兵戈于(yu)各府州縣,仍(reng)各回鄉(xiang)里(li)安生,便曲(qu)赦其罪,蠲(juan)免其積欠錢糧,有(you)司不(bu)得(de)重征再問。若果(guo)系饑寒(han),事平后量加優恤。有(you)能誅獲賊首來(lai)獻者,賞千金,封萬戶。若執迷不(bu)悟(wu),大兵到(dao)日,盡成齏(ji)粉,其無悔?
眾(zhong)賊(zei)(zei)見詔(zhao)書寫得明明白(bai)白(bai),又且(qie)懇(ken)切,皆大喜道:“吾屬有生(sheng)路矣。”遂各人將所(suo)執(zhi)的(de)刀槍弓(gong)箭,盡(jin)交納到各府州縣(xian)來,竟(jing)一(yi)哄分頭散去。各府州縣(xian)轉取(qu)他(ta)所(suo)納的(de)兵器,擺列在城頭之上,要害之所(suo),以為助剿之需。賊(zei)(zei)首見此光景(jing),無計可施,欲要擁眾(zhong),而眾(zhong)已散了八九;欲要據(ju)險,而勢孤(gu)力寡,如何能據(ju),只得尋思要走。早有幾個貼身賊(zei)(zei)將,打聽(ting)得有賞(shang)千金、封萬(wan)戶的(de)詔(zhao)書,便(bian)你思量(liang)生(sheng)縛了去請(qing)賞(shang),我思量(liang)斬了首級去獻功(gong)。你爭我奪(duo),竟(jing)將賊(zei)(zei)首斫成肉醬,而不可獻矣。賊(zei)(zei)首既死(si),而余黨便(bian)東西逃散,那里還有蹤跡。及顧都督的(de)兵到境(jing)上,而東南(nan)一(yi)帶(dai)已是(shi)太(tai)平世界,竟(jing)無處(chu)勞一(yi)兵一(yi)將、一(yi)矢一(yi)炮矣。顧都督大喜道:“此皆葛(ge)縣(xian)尉之功(gong)也。”遂細細的(de)表奏朝(chao)廷(ting),請(qing)加重賞(shang)。
朝(chao)廷見(jian)兵(bing)不(bu)血刃,而(er)(er)四境(jing)掃(sao)清,甚嘉(jia)其(qi)功(gong),因(yin)賜(si)爵(jue)為關內侯(hou)。詔命到日,眾皆稱(cheng)賀。葛洪(hong)獨苦辭道:“洪(hong)本一書(shu)生,蒙元帥(shuai)提攜,得備顧(gu)問。即今山賊之(zhi)平(ping),非元帥(shuai)大兵(bing),赫赫加臨,誰肯信一言,而(er)(er)遽(ju)解散(san)耶?此(ci)皆元帥(shuai)虎(hu)威所致(zhi),元帥(shuai)乃謙(qian)虛不(bu)自有(you),而(er)(er)盡歸(gui)功(gong)于(yu)洪(hong),復蒙圣(sheng)主賜(si)以(yi)上爵(jue)。洪(hong)自惟(wei)草茅下士,何以(yi)當此(ci)?萬望(wang)元帥(shuai)代為辭免。”顧(gu)秘道:“解散(san)之(zhi)功(gong)且(qie)無論(lun),即大兵(bing)之(zhi)威,亦賢(xian)(xian)候(hou)檄府縣虛應之(zhi)所揚也,豈盡在本督?賢(xian)(xian)侯(hou)有(you)功(gong)而(er)(er)不(bu)受職,朝(chao)廷不(bu)疑(yi)賢(xian)(xian)侯(hou)為薄名器,則疑(yi)賢(xian)(xian)侯(hou)為矯(jiao)情。辭之(zhi)何難(nan)?然揆之(zhi)于(yu)義,似乎(hu)不(bu)可(ke)。”葛洪(hong)聽了,甚是(shi)躊(chou)躇。
原來葛洪本念(nian)不(bu)(bu)(bu)甚重(zhong)在功名(ming),惟(wei)深注于(yu)修煉。平(ping)素與鮑玄講究,知修煉以得丹砂(sha)為重(zhong),而丹砂(sha)惟(wei)交趾(zhi)最(zui)良,今(jin)見辭(ci)功名(ming)不(bu)(bu)(bu)去,遂轉一念(nian)道(dao):“洪本書(shu)生(sheng),不(bu)(bu)(bu)諳朝廷典禮,幾于(yu)獲(huo)罪。今(jin)蒙元(yuan)帥訓(xun)教,辭(ci)爵既于(yu)義不(bu)(bu)(bu)可,但士各有(you)志,才各有(you)宜,今(jin)洪欲謹辭(ci)侯爵,別乞一命。總是朝廷臣子,不(bu)(bu)(bu)識可乎?”顧秘(mi)(mi)道(dao):“既有(you)所受(shou),則不(bu)(bu)(bu)為矯情矣。但不(bu)(bu)(bu)知賢侯欲求何地(di)?”葛洪道(dao):“乞勾漏(lou)一令,平(ping)生(sheng)之愿(yuan)足矣。”顧秘(mi)(mi)道(dao):“勾漏(lou),下邑也(ye),賢侯何愿(yuan)于(yu)此(ci)?”葛洪道(dao):“此(ci)洪素志也(ye),望元(yuan)帥周全。”顧秘(mi)(mi)許諾,果(guo)為他婉婉轉轉上了一本。不(bu)(bu)(bu)日倒下旨來道(dao):
葛洪既奏大功(gong),勾漏(lou)一(yi)令(ling),何足以(yi)償。既稱其有素志,著即赴任。侯爵雖(sui)不拜(bai),可掛為(wei)虛銜,以(yi)示朝廷(ting)優待功(gong)臣之典。
葛洪(hong)拜(bai)謝(xie)了(le)圣恩,又拜(bai)謝(xie)了(le)顧(gu)都(dou)督,方才奉旨還家,與岳翁(weng)鮑(bao)(bao)玄將愿乞勾(gou)漏令,要求丹砂(sha)之事細細說明(ming),鮑(bao)(bao)玄大(da)喜。不久別了(le)岳翁(weng),攜了(le)妻子潛光(guang)小(xiao)姐,上任而去。正是:
一官遠(yuan)遠(yuan)走天涯,名不高(gao)來利(li)不加。
若(ruo)問何求并何愿,誰知素志(zhi)在(zai)丹(dan)砂。
果然勾漏是(shi)一(yi)小縣,葛(ge)(ge)洪到(dao)(dao)任即薄(bo)賦減刑,寬(kuan)謠息(xi)訟。不(bu)消兩(liang)月,治得一(yi)清(qing)如水(shui)(shui),真是(shi)民無(wu)(wu)凍(dong)餒(nei),官有余閑(xian)。故(gu)葛(ge)(ge)洪在(zai)(zai)衙(ya)無(wu)(wu)事(shi)(shi),聞知羅浮名勝(sheng),遂常(chang)常(chang)去(qu)游覽,欲以(yi)山(shan)水(shui)(shui)之(zhi)(zhi)(zhi)理(li),去(qu)參悟(wu)那性命之(zhi)(zhi)(zhi)學。見那山(shan)水(shui)(shui),到(dao)(dao)了(le)(le)(le)春(chun)夏之(zhi)(zhi)(zhi)時(shi),則草(cao)木(mu)榮茂,到(dao)(dao)了(le)(le)(le)秋冬之(zhi)(zhi)(zhi)際(ji),則草(cao)木(mu)衰(shuai)(shuai)落(luo),因悟(wu)道(dao):“此(ci)豈山(shan)水(shui)(shui)有盛衰(shuai)(shuai),蓋氣(qi)有盛衰(shuai)(shuai)也(ye)。”偶看到(dao)(dao)梅(mei)(mei)花盛開(kai)之(zhi)(zhi)(zhi)時(shi),見開(kai)者開(kai),落(luo)者落(luo),因又(you)悟(wu)道(dao):“此(ci)亦非梅(mei)(mei)有開(kai)落(luo),亦氣(qi)有盛衰(shuai)(shuai),故(gu)梅(mei)(mei)當(dang)其盛而(er)(er)(er)開(kai),緣其衰(shuai)(shuai)而(er)(er)(er)落(luo)也(ye)。”因而(er)(er)(er)自悟(wu)道(dao):“萬(wan)物皆在(zai)(zai)氣(qi)中(zhong),豈人獨能出于(yu)氣(qi)外(wai)(wai)?少壯者,受(shou)生之(zhi)(zhi)(zhi)氣(qi)正盛也(ye);老耄者,受(shou)生之(zhi)(zhi)(zhi)氣(qi)已(yi)竭(jie)矣。若欲長(chang)生,必須令此(ci)氣(qi)常(chang)壯,不(bu)至于(yu)衰(shuai)(shuai)竭(jie)則可也(ye)。此(ci)《丹經(jing)》所以(yi)貴乎養(yang)氣(qi)也(ye)。”由是(shi)朝夕(xi)之(zhi)(zhi)(zhi)間,惟(wei)以(yi)養(yang)氣(qi)為(wei)事(shi)(shi),初(chu)惟(wei)靜養(yang);繼(ji)用調息(xi);繼(ji)而(er)(er)(er)閉(bi)其口(kou),使氣(qi)惟(wei)從鼻息(xi)中(zhong)出納;繼(ji)而(er)(er)(er)長(chang)收短放(fang);繼(ji)而(er)(er)(er)吐故(gu)納新,又(you)直(zhi)(zhi)收入丹田;繼(ji)而(er)(er)(er)直(zhi)(zhi)貫至尾閭,又(you)直(zhi)(zhi)貫至夾脊,漸漸有個貫頂之(zhi)(zhi)(zhi)意(yi)(yi),行之(zhi)(zhi)(zhi)既久,只覺滿腹中(zhong)的(de)精(jing)神充足,滿身上(shang)的(de)氣(qi)血流通,十分(fen)快活。因暗想道(dao):“吾自身中(zhong)原有大樂,反不(bu)去(qu)料理(li),為(wei)何轉在(zai)(zai)塵世(shi)中(zhong)戀此(ci)雞(ji)肋?”此(ci)時(shi)在(zai)(zai)勾漏作令,已(yi)滿了(le)(le)(le)三載,因而(er)(er)(er)解了(le)(le)(le)印綬,納于(yu)上(shang)司,竟(jing)告(gao)病(bing)謝事(shi)(shi)而(er)(er)(er)去(qu)。不(bu)日到(dao)(dao)了(le)(le)(le)故(gu)鄉,拜見鮑(bao)玄(xuan),道(dao):“小婿為(wei)吏(li)三年,真是(shi)兩(liang)袖清(qing)風,惟(wei)有丹砂一(yi)筐,奉上(shang)泰山(shan),聊以(yi)佐外(wai)(wai)丹之(zhi)(zhi)(zhi)一(yi)用。”鮑(bao)玄(xuan)笑(xiao)受(shou)道(dao):“得此(ci),則黃白有種,無(wu)(wu)藉于(yu)世(shi)矣。”自此(ci)之(zhi)(zhi)(zhi)后,翁婿二人,杜門不(bu)出,不(bu)是(shi)養(yang)氣(qi),就是(shi)煉(lian)丹。不(bu)數月之(zhi)(zhi)(zhi)間,外(wai)(wai)丹已(yi)成,不(bu)但資生,兼之(zhi)(zhi)(zhi)濟世(shi)。然而(er)(er)(er)細細一(yi)思,卻(que)于(yu)性命無(wu)(wu)益(yi),故(gu)葛(ge)(ge)洪全不(bu)在(zai)(zai)意(yi)(yi)。雖不(bu)在(zai)(zai)意(yi)(yi),而(er)(er)(er)葛(ge)(ge)洪修煉(lian)之(zhi)(zhi)(zhi)名,早已(yi)傳播四(si)方。
有一(yi)個淮南(nan)王(wang)(wang)劉安(an)(an),原是(shi)漢朝子孫,朝代(dai)雖更,他(ta)卻保(bao)全未失。他(ta)為人最好(hao)的是(shi)修(xiu)(xiu)(xiu)煉外丹(dan)(dan)(dan)(dan),只(zhi)因(yin)未得(de)真(zhen)訣,往(wang)往(wang)為之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而不(bu)(bu)(bu)就(jiu)。他(ta)心(xin)(xin)(xin)不(bu)(bu)(bu)能死,尚苦苦的訪求高人異士。今聞得(de)葛(ge)洪之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名,遂著人用厚聘(pin),再三(san)(san)來敦請一(yi)會。葛(ge)洪初辭了一(yi)兩遍(bian),后見(jian)他(ta)殷殷不(bu)(bu)(bu)倦,轉感(gan)他(ta)仰慕之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)誠(cheng),竟(jing)慨然(ran)而往(wang)。及到了相見(jian),淮南(nan)王(wang)(wang)加禮優待,欲求他(ta)修(xiu)(xiu)(xiu)煉之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)。葛(ge)洪道:“修(xiu)(xiu)(xiu)煉雖爐(lu)火之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong),然(ran)其(qi)成(cheng)敗,實關(guan)天(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)造化,并賴鬼(gui)神(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)護持(chi)。大(da)(da)王(wang)(wang)若存(cun)濟人利物之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin)(xin)(xin),則天(tian)地(di)自然(ran)不(bu)(bu)(bu)吝,鬼(gui)神(shen)自然(ran)樂從,而鉛(qian)汞(gong)通(tong)靈矣。倘妄(wang)想齊山,私圖高斗,誠(cheng)恐九轉之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong),必不(bu)(bu)(bu)能滿也。”淮南(nan)王(wang)(wang)聽了,不(bu)(bu)(bu)勝大(da)(da)喜,道:“賢侯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)論,金(jin)玉也。安(an)(an)何敢私?但欲參明(ming)至理耳。倘蒙仙(xian)術(shu),僥幸(xing)成(cheng)丹(dan)(dan)(dan)(dan),請悉以代(dai)民間租賦(fu)。”葛(ge)洪聽了,因(yin)力(li)贊道:“大(da)(da)王(wang)(wang)仁心(xin)(xin)(xin)仁政,天(tian)地(di)鬼(gui)神(shen)實與(yu)聞之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。洪雖薄德,何敢不(bu)(bu)(bu)于爐(lu)鼎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)間少效一(yi)臂(bei)。”二(er)人說(shuo)得(de)投機,彼此大(da)(da)悅。遂選吉擇地(di),起立(li)爐(lu)灶,安(an)(an)鉛(qian)置(zhi)汞(gong),加以丹(dan)(dan)(dan)(dan)砂,盡心(xin)(xin)(xin)修(xiu)(xiu)(xiu)煉。到了七(qi)七(qi)四十九日,如(ru)是(shi)者九轉,大(da)(da)丹(dan)(dan)(dan)(dan)乃成(cheng)。淮南(nan)王(wang)(wang)啟爐(lu),果得(de)黃金(jin)三(san)(san)萬兩,不(bu)(bu)(bu)負前言,悉以代(dai)淮南(nan)一(yi)郡租賦(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)半。深(shen)感(gan)葛(ge)洪之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)傳,敬之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)啻神(shen)明(ming)。
然(ran)葛(ge)洪靜思暗(an)想(xiang),以(yi)為終(zhong)日(ri)碌(liu)碌(liu)為人,而(er)自(zi)家(jia)性命何時結(jie)果?必(bi)須棄(qi)家(jia)避世,遠遁而(er)去,擇一(yi)善(shan)地(di),細(xi)細(xi)參(can)求,方能(neng)有(you)成。算計定了(le),此(ci)時身邊黃(huang)自(zi)之資(zi)自(zi)有(you),不(bu)憂路(lu)費,遂暗(an)暗(an)的改(gai)換(huan)了(le)道(dao)裝(zhuang),隱起葛(ge)洪名姓,別號抱(bao)樸子,止帶了(le)一(yi)個能(neng)事的老仆,飄然(ran)而(er)去。又恐(kong)近(jin)處人易蹤跡,遂順著(zhu)長江一(yi)路(lu),直至(zhi)(zhi)京口,由京口轉至(zhi)(zhi)丹陽,又由丹陽至(zhi)(zhi)常蘇。常蘇非無(wu)名勝之地(di),可以(yi)潛(qian)身,然(ran)山水淺足,故(gu)葛(ge)洪舍之而(er)去。直至(zhi)(zhi)臨安,見兩峰與西湖之秀美(mei),甲于天下,方大喜(xi)道(dao):“此(ci)地(di)可卜吾(wu)居矣。”因而(er)遍游湖山,以(yi)擇善(shan)地(di)。南(nan)屏(ping)嫌(xian)其太露,靈(ling)隱怪(guai)其偏枯,孤山厭其淺隘(ai),石屋憎其深(shen)沉(chen),皆不(bu)稱(cheng)意。
一日,從赤霞山之西而行,忽見一嶺蜿蜒而前,忽又回環后盼,嶺左朝吞旭日,嶺右夜納歸蟾,嶺下結茅,可以潛居,嶺頭設石,可以靜坐,有泉可汲,有鼎可安。最妙是游人攘攘,而此地過而不留;尤妙在笙歌沸沸,而此中安然獨靜。葛洪看了,不覺大喜道:“此吾居也。”因出金購地,結廬以處。遂安爐設鼎,先點外丹,為資身之計,然后日坐嶺頭,觀天地之化機,以參悟那內丹之理。一日有感,因而題(ti)詩一首道:
縱心參至(zhi)道,天地大丹臺。
氣逐白云出,火從紅(hong)日來。
真修在不息(xi),虛結(jie)是(shi)靈胎。
九轉(zhuan)還(huan)千轉(zhuan),嬰兒始出(chu)懷。
葛(ge)洪悟后(hou),因時時參想(xiang)道(dao):“天(tian)(tian)(tian)(tian)(tian)(tian)地所(suo)以不老(lao)者,先天(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)氣至(zhi)足也。人(ren)是后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)父母氣血所(suo)生,故有(you)(you)(you)壯有(you)(you)(you)老(lao),不能(neng)持久,縱能(neng)于(yu)天(tian)(tian)(tian)(tian)(tian)(tian)地之(zhi)(zhi)氣吐吞收放,亦(yi)不過(guo)稍(shao)稍(shao)延年(nian),斷不能(neng)使(shi)受傷之(zhi)(zhi)后(hou)天(tian)(tian)(tian)(tian)(tian)(tian),重返(fan)不息之(zhi)(zhi)先天(tian)(tian)(tian)(tian)(tian)(tian)。”再又(you)(you)參想(xiang)道(dao):“若果不能(neng),則(ze)神(shen)(shen)仙(xian)一道(dao),盡屬(shu)荒唐矣。他人(ren)且無(wu)論(lun)(lun),即吾祖仙(xian)公,仙(xian)蹤仙(xian)術,歷(li)歷(li)可征,豈亦(yi)荒唐耶(ye)(ye)?由此(ci)想(xiang)來,必竟后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)中(zhong),仍有(you)(you)(you)開(kai)辟(pi)先天(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)路。故《丹經》論(lun)(lun)至(zhi)精微,有(you)(you)(you)曰(yue)(yue)父母,有(you)(you)(you)曰(yue)(yue)戊(wu)巳,有(you)(you)(you)曰(yue)(yue)懷胎,有(you)(you)(you)曰(yue)(yue)調養,有(you)(you)(you)曰(yue)(yue)產嬰兒,有(you)(you)(you)曰(yue)(yue)出元(yuan)神(shen)(shen)。此(ci)必有(you)(you)(you)說(shuo),斷非無(wu)故而(er)妄立名(ming)色,以炫世(shi)人(ren)之(zhi)(zhi)耳目。且《丹經》又(you)(you)有(you)(you)(you)曰(yue)(yue)三九郎君、二八姹女,又(you)(you)有(you)(you)(you)曰(yue)(yue)黃婆(po),不知者盡指為(wei)采戰(zhan)之(zhi)(zhi)事(shi)。試思采戰(zhan)淫欲,豈有(you)(you)(you)得道(dao)仙(xian)人(ren)而(er)肯(ken)著之(zhi)(zhi)為(wei)經耶(ye)(ye)?此(ci)中(zhong)定別具(ju)妙理,而(er)人(ren)未及參明(ming)耳。若果采戰(zhan),縱有(you)(you)(you)神(shen)(shen)術,亦(yi)屬(shu)后(hou)天(tian)(tian)(tian)(tian)(tian)(tian),何(he)關性命。況且溫柔鄉。多半是黃泉(quan)路。”
原(yuan)來葛洪自在勾漏(lou),得了養氣(qi)調(diao)息(xi)之(zhi)(zhi)(zhi)術,有(you)些(xie)效驗,便日日行(xing)之(zhi)(zhi)(zhi)。這一日,正坐在嶺頭初陽臺上,吐納東(dong)方的朝(chao)氣(qi),忽(hu)想起《丹經(jing)》上有(you)兩(liang)名要(yao)言,道(dao)(dao):“爐內若無真種子,猶如水火煉空(kong)鐺。”因又(you)參想道(dao)(dao):“據(ju)此二(er)言,則調(diao)養不(bu)足重,而(er)真種子乃為貴也。但不(bu)知(zhi)真種子卻是(shi)何(he)物。若要(yao)認(ren)做(zuo)(zuo)藥物,《丹經(jing)》又(you)有(you)言:‘竹破(po)還將竹補宜(yi),抱雞須用卵(luan)為之(zhi)(zhi)(zhi)。’由此看來,自是(shi)人身之(zhi)(zhi)(zhi)物。但人身俱是(shi)后天,那里做(zuo)(zuo)得種子?”因而(er)坐臥行(xing)動(dong),凝思注想,無一刻不(bu)參真種子,再也參不(bu)透。
忽有一(yi)道(dao)人,古貌蒼(cang)髯,來訪葛(ge)洪(hong),欲暫借一(yi)宿。葛(ge)洪(hong)看那人體(ti)態,大有道(dao)氣,便(bian)延之(zhi)上坐,請教道(dao)長何來,那人道(dao):“來與汝(ru)說真種子(zi)。”葛(ge)洪(hong)聞言(yan),便(bian)下拜道(dao):“愿吾(wu)師指教。”那道(dao)人便(bian)一(yi)手扯起葛(ge)洪(hong),道(dao):“世(shi)兄(xiong)(xiong)請起,吾(wu)乃汝(ru)祖弟子(zi)鄭(zheng)思遠也(ye)(ye),特來傳(chuan)(chuan)汝(ru)祖秘術于(yu)兄(xiong)(xiong)。”遂(sui)將昔日葛(ge)玄神仙(xian)妙旨(zhi),一(yi)一(yi)傳(chuan)(chuan)授而(er)去。葛(ge)洪(hong)恍(huang)然(ran)大悟道(dao):“原來《丹經(jing)》所喻,皆系微言(yan),實暗暗相(xiang)通,所云三九郎君,即父(fu)(fu)也(ye)(ye);二(er)八姹女,即母(mu)(mu)(mu)也(ye)(ye);所云戊(wu)巳黃婆,即父(fu)(fu)母(mu)(mu)(mu)交(jiao)媾之(zhi)媒(mei)也(ye)(ye)。父(fu)(fu)母(mu)(mu)(mu)之(zhi)交(jiao)媾,即父(fu)(fu)母(mu)(mu)(mu)先天(tian)之(zhi)陰陽二(er)氣,相(xiang)感相(xiang)觸,而(er)交(jiao)結(jie)于(yu)眉目(mu)間(jian),而(er)成(cheng)黍(shu)珠也(ye)(ye)。此黍(shu)珠,吸而(er)吞之(zhi),即吾(wu)后天(tian)中(zhong)之(zhi)真種子(zi)也(ye)(ye)。父(fu)(fu)母(mu)(mu)(mu)交(jiao)媾,即戰也(ye)(ye);吾(wu)吞納,即采也(ye)(ye)。采而(er)溫養(yang)之(zhi),即水火之(zhi)煉也(ye)(ye)。修煉得法(fa),而(er)種子(zi)始(shi)成(cheng)胎也(ye)(ye)。時足胎成(cheng),而(er)嬰兒始(shi)產也(ye)(ye)。嬰兒既產,則元神始(shi)出(chu)也(ye)(ye)。元神出(chu),然(ran)后化腐為神,而(er)尸可解(jie)也(ye)(ye)。”葛(ge)洪(hong)自得鄭(zheng)思遠之(zhi)指點(dian),此理既明(ming),心無所惑(huo),遂(sui)出(chu)囊中(zhong)黃白,叫老仆去一(yi)一(yi)治辦。又(you)廣結(jie)其(qi)廬,深深密密,好潛(qian)藏(zang)修煉,不與人知(zhi)。正是:
茫(mang)然容易偏難識,得(de)竅雖(sui)難亦(yi)易行。
藥餌金(jin)丹皆備(bei)矣,大(da)丹何患不能成。
藥物(wu)既(ji)備之后,葛洪(hong)便閉戶垂簾(lian),據鼎爐(lu)而坐,抽添得(de)(de)鼎爐(lu)內水火(huo)溫溫暖暖、以(yi)待先天(tian)種子(zi)之來。而戊巳(si)黃(huang)婆(po),則日(ri)(ri)引著明眸皓(hao)齒的三(san)九郎君,與綠(lv)鬢朱顏(yan)的二八(ba)姹女,時時調(diao)笑(xiao)于葛洪(hong)鼎爐(lu)之前。雖五賊(zei)為(wei)累(lei),龍(long)虎不能即(ji)馴也。參差了數遍,然陰陽之交媾,你貪我愛。出自天(tian)然,鉛汞(gong)之調(diao)和(he),此投彼合,不須(xu)人力。況(kuang)有(you)黃(huang)婆(po)勾勾引引,忽一(yi)時,金(jin)童玉女眉目間,早隱(yin)隱(yin)約(yue)(yue)約(yue)(yue)浮出一(yi)粒黍(shu)珠,現紫(zi)光明色。葛洪(hong)急(ji)開簾(lian)審視(shi),認(ren)得(de)(de)是(shi)父母的先天(tian)種子(zi)。忙一(yi)吸而采入爐(lu)中,再抽添火(huo)候,牢牢固守,工夫(fu)不敢少息。過(guo)了些時,腹中漸覺(jue)有(you)異,知已得(de)(de)了真種子(zi)。不須(xu)更煩藥物(wu),遂(sui)將所求,一(yi)概遣去,惟(wei)存(cun)心于調(diao)攝溫養,毫忽不敢怠情。果是(shi)道參真訣,修合玄機,胸中種子(zi)結就靈胎(tai),早日(ri)(ri)異而月(yue)不同。到了十(shi)月(yue)滿(man)足,忽有(you)知有(you)覺(jue),產一(yi)嬰(ying)兒,在(zai)丹田內作元神,可以(yi)隨心稱意,出入變化無窮矣。
葛洪到此(ci),素心已遂,道(dao)念愈堅,因拜(bai)謝天地祖先(xian),立愿施藥濟世(shi),不(bu)欲復在世(shi)緣中擾擾。因遣老(lao)仆還(huan)鄉報信,使家(jia)人絕望,自卻(que)顛顛狂狂,在西湖上游戲(xi)。他(ta)雖韜光斂晦,不(bu)露神仙的蹤跡,然朝游三竺,暮宿(su)兩峰,旬(xun)日(ri)(ri)不(bu)食也不(bu)饑,冬日(ri)(ri)無(wu)衣(yi)也不(bu)寒,入水不(bu)濡,入火(huo)不(bu)燃,舉止行藏(zang),自與凡人迥(jiong)異,遂為人所驚(jing)疑而羨慕矣。
一(yi)(yi)日,有一(yi)(yi)貴者(zhe)邀(yao)洪共飯(fan)(fan)。時賓客(ke)(ke)(ke)(ke)滿(man)座,內忽一(yi)(yi)客(ke)(ke)(ke)(ke)戲洪曰:“聞令祖孝先(xian)(xian)公,仙術奇幻,能吐(tu)飯(fan)(fan)變(bian)蜂(feng),不(bu)(bu)(bu)知果有其(qi)事,而先(xian)(xian)生亦善此(ci)術否?”葛洪道(dao):“飯(fan)(fan)自飯(fan)(fan),蜂(feng)自蜂(feng),如(ru)(ru)何可(ke)變(bian)?先(xian)(xian)祖之(zhi)(zhi)(zhi)(zhi)(zhi)事,或(huo)真或(huo)妄,予亦不(bu)(bu)(bu)知。但尊客(ke)(ke)(ke)(ke)既談及此(ci),或(huo)蜂(feng)飯(fan)(fan)之(zhi)(zhi)(zhi)(zhi)(zhi)機緣有觸,而不(bu)(bu)(bu)可(ke)不(bu)(bu)(bu)如(ru)(ru)尊客(ke)(ke)(ke)(ke)之(zhi)(zhi)(zhi)(zhi)(zhi)命。”一(yi)(yi)面(mian)說,一(yi)(yi)面(mian)即將口(kou)中(zhong)所嚼之(zhi)(zhi)(zhi)(zhi)(zhi)飯(fan)(fan),對(dui)著客(ke)(ke)(ke)(ke)面(mian)一(yi)(yi)噴(pen)。客(ke)(ke)(ke)(ke)只道(dao)是(shi)飯(fan)(fan),忙低面(mian)避之(zhi)(zhi)(zhi)(zhi)(zhi)。那(nei)里是(shi)飯(fan)(fan),竟是(shi)一(yi)(yi)陣(zhen)大蜂(feng),亂撲其(qi)面(mian),而肆(si)其(qi)攢噬之(zhi)(zhi)(zhi)(zhi)(zhi)毒。客(ke)(ke)(ke)(ke)急舉衣袖拂(fu)之(zhi)(zhi)(zhi)(zhi)(zhi),那(nei)里拂(fu)得(de)他開(kai)。左邊(bian)(bian)拂(fu)得(de)去,右邊(bian)(bian)又叮(ding)來(lai)了(le),右邊(bian)(bian)拂(fu)得(de)去,左邊(bian)(bian)又叮(ding)來(lai)了(le)。客(ke)(ke)(ke)(ke)被叮(ding)不(bu)(bu)(bu)過,慌了(le)手腳,只得(de)大叫道(dao):“先(xian)(xian)生饒我罷,某知罪矣。”葛洪笑道(dao):“此(ci)飯(fan)(fan)也,豈會(hui)叮(ding)人,尊客(ke)(ke)(ke)(ke)欲觀(guan),故戲為之(zhi)(zhi)(zhi)(zhi)(zhi)。既如(ru)(ru)此(ci)害怕,何不(bu)(bu)(bu)仍飽(bao)予腹內。”將箸招之(zhi)(zhi)(zhi)(zhi)(zhi),那(nei)一(yi)(yi)陣(zhen)大蜂(feng)早飛入(ru)口(kou)中(zhong),還原(yuan)為飯(fan)(fan)矣。滿(man)座賓客(ke)(ke)(ke)(ke)見(jian)之(zhi)(zhi)(zhi)(zhi)(zhi),無不(bu)(bu)(bu)絕倒(dao)。
遂傳播其仙(xian)家(jia)幻術之(zhi)(zhi)(zhi)(zhi)妙(miao),至錢塘(tang)縣尉(wei)亦(yi)聞其名,特(te)設席錢塘(tang)江口,請葛(ge)(ge)洪(hong)觀(guan)潮(chao)。正對飲(yin)時,忽風潮(chao)大作(zuo),一(yi)(yi)派(pai)銀山(shan)雪浪,自海(hai)門(men)洶涌而來(lai)(lai)。觀(guan)潮(chao)之(zhi)(zhi)(zhi)(zhi)人,盡遠遠退奔高(gao)(gao)岸(an)。縣尉(wei)亦(yi)要避去,葛(ge)(ge)洪(hong)笑(xiao)(xiao)留之(zhi)(zhi)(zhi)(zhi),道(dao)(dao):“特(te)來(lai)(lai)觀(guan)潮(chao),潮(chao)至而不(bu)觀(guan),轉欲避去,則(ze)此(ci)來(lai)(lai)不(bu)幾(ji)虛度(du)乎?”縣尉(wei)道(dao)(dao):“非不(bu)欲觀(guan),略移(yi)高(gao)(gao)阜。以防其沖激耳(er)。”侍衛(wei)之(zhi)(zhi)(zhi)(zhi)人,恐其有(you)失,遂不(bu)顧葛(ge)(ge)洪(hong),竟(jing)簇(cu)擁縣尉(wei),亦(yi)退避于高(gao)(gao)岸(an)之(zhi)(zhi)(zhi)(zhi)上(shang),獨剩(sheng)葛(ge)(ge)洪(hong)一(yi)(yi)人,據席大飲(yin)。頃(qing)刻潮(chao)至,葛(ge)(ge)洪(hong)舉杯向(xiang)之(zhi)(zhi)(zhi)(zhi),稱奇道(dao)(dao)妙(miao),恬(tian)不(bu)為怪(guai),真是仙(xian)家(jia)妙(miao)用,不(bu)可測(ce)度(du)。那潮(chao)頭有(you)三丈余高(gao)(gao),卻也奇怪(guai),到了(le)葛(ge)(ge)洪(hong)面(mian)前,宛若有(you)物阻隔住的一(yi)(yi)般,竟(jing)自分流而過,獨他坐處(chu),毫無點水(shui)潤濕,觀(guan)者(zhe)莫不(bu)稱異。一(yi)(yi)日,有(you)客從葛(ge)(ge)洪(hong)西湖泛舟,見洪(hong)有(you)符(fu)(fu)數紙,在于案上(shang)。客曰:“此(ci)符(fu)(fu)之(zhi)(zhi)(zhi)(zhi)驗,可得見否(fou)?”葛(ge)(ge)洪(hong)道(dao)(dao):“何(he)難”。即取一(yi)(yi)符(fu)(fu),投之(zhi)(zhi)(zhi)(zhi)水(shui)中(zhong),順水(shui)而下(xia)(xia)。洪(hong)曰:“何(he)如?”客笑(xiao)(xiao)道(dao)(dao):“常人投之(zhi)(zhi)(zhi)(zhi),亦(yi)能下(xia)(xia)流。”洪(hong)復(fu)取一(yi)(yi)符(fu)(fu)投之(zhi)(zhi)(zhi)(zhi),逆水(shui)而上(shang)。洪(hong)曰:“何(he)如?”客又(you)笑(xiao)(xiao)道(dao)(dao):”西湖之(zhi)(zhi)(zhi)(zhi)水(shui)平,略遇上(shang)水(shui)微風,則(ze)逆上(shang)亦(yi)易事耳(er)。”洪(hong)又(you)復(fu)取一(yi)(yi)符(fu)(fu)投之(zhi)(zhi)(zhi)(zhi),這符(fu)(fu)卻便(bian)作(zuo)怪(guai),也不(bu)上(shang),也不(bu)下(xia)(xia),只在水(shui)中(zhong)團團旋轉。但見那上(shang)流的符(fu)(fu),忽然下(xia)(xia)去,下(xia)(xia)流的符(fu)(fu),忽然上(shang)來(lai)(lai),三符(fu)(fu)聚做一(yi)(yi)塊,便(bian)不(bu)動了(le)。葛(ge)(ge)洪(hong)隨即收之(zhi)(zhi)(zhi)(zhi)。客方笑(xiao)(xiao)謝道(dao)(dao):“果然奇異。”
忽一(yi)日,葛洪在段橋閑走,見一(yi)漁翁自(zi)言自(zi)語道(dao):“看他(ta)活活一(yi)尾(wei)魚(yu),如何一(yi)會兒便(bian)死了(le)?只(zhi)得賤賣些,自(zi)有個(ge)售主。”葛洪聞言,笑(xiao)道(dao):“你既肯賤,我欲煩此(ci)魚(yu),到河伯處一(yi)往,買你的(de)放生罷。”漁翁大笑(xiao)道(dao):“此(ci)真買干魚(yu)放生的(de)了(le),果(guo)能活之,任憑放去(qu),斷不要錢(qian)。”洪遂于袖中,取符一(yi)道(dao),納(na)魚(yu)口中,投(tou)之水內,踴躍鼓鱗而(er)去(qu)。觀者無不稱奇。
又一年,錢塘(tang)大(da)旱(han),萬姓張(zhang)惶。也有(you)道士設壇(tan)求雨,也有(you)兒(er)童行龍求雨,百計(ji)苦(ku)求,并(bing)無半(ban)點(dian)。葛洪看此(ci)光景,不(bu)覺動念。因安慰眾(zhong)人道:“莫(mo)要(yao)慌,吾為(wei)汝等(deng)求之。”因在葛嶺丹井中,取水吸了一口,立在初陽(yang)臺上,望(wang)著四面一噴,不(bu)多時,早陰云密布,下(xia)了一場(chang)大(da)雨,四野(ye)沾足。
一(yi)日,見一(yi)窮漢,日以挑水為生者,因汲水,誤落(luo)錢百十(shi)文于井中,無(wu)法可(ke)得,惟望井而泣(qi),葛洪(hong)道:“癡漢子,何必泣(qi),我能為汝(ru)取出(chu)(chu)。”遂于井上,大呼:“錢出(chu)(chu)來(lai)!錢出(chu)(chu)來(lai)!”只見那錢一(yi)一(yi)都從井內飛將出(chu)(chu)來(lai),一(yi)個也不少。其人拜謝(xie)而去。
又(you)一(yi)(yi)年,瘟疫盛行(xing),葛(ge)洪(hong)不(bu)忍人(ren)染此疾,遂書符投(tou)于各井中,令(ling)人(ren)飲水,則瘟疫自解。又(you)一(yi)(yi)人(ren)為錢糧逼迫(po),要賣(mai)妻子,其(qi)妻情急,竟往西(xi)湖(hu)投(tou)水。葛(ge)洪(hong)見了,止他道:“不(bu)必短(duan)見,我完全(quan)你(ni)夫(fu)婦罷。”松亭內一(yi)(yi)塊大(da)青石下,有賊藏銀一(yi)(yi)包在(zai)彼,可叫汝丈(zhang)夫(fu)往取之(zhi),完糧之(zhi)外,還可作本錢度日(ri)。其(qi)夫(fu)往取,果得之(zhi),感謝不(bu)盡(jin)。
嘗有(you)(you)客來(lai)(lai)謁葛洪(hong)(hong)(hong),洪(hong)(hong)(hong)與(yu)(yu)客同坐在(zai)堂,門外又(you)有(you)(you)客繼至(zhi),復(fu)有(you)(you)一洪(hong)(hong)(hong)親迎,與(yu)(yu)之俱人。而座(zuo)上洪(hong)(hong)(hong)仍與(yu)(yu)前來(lai)(lai)之客談笑,未嘗離席(xi)動身。此乃葛洪(hong)(hong)(hong)出神妙用。每遇天寒客至(zhi)。洪(hong)(hong)(hong)便道:“貧(pin)居乏火(huo),奈(nai)何?”因而口(kou)中(zhong)吐出熱(re)氣來(lai)(lai),滿座(zuo)皆(jie)暖。盛暑(shu)客到,洪(hong)(hong)(hong)又(you)道:“蛙居苦熱(re),奈(nai)何?”因而口(kou)中(zhong)噓出冷氣來(lai)(lai),一室皆(jie)涼。
或有(you)請洪(hong)(hong)(hong)(hong)(hong)(hong)赴席,洪(hong)(hong)(hong)(hong)(hong)(hong)意不(bu)(bu)欲往,無(wu)奈請者再(zai)三勉強,洪(hong)(hong)(hong)(hong)(hong)(hong)不(bu)(bu)得已(yi)而隨(sui)去。行不(bu)(bu)上數(shu)百(bai)步,忽言腹痛,即時(shi)臥(wo)地,須臾已(yi)死,請者驚慌,忙舉洪(hong)(hong)(hong)(hong)(hong)(hong)頭,頭已(yi)斷,再(zai)舉四(si)(si)肢,四(si)(si)肢皆(jie)斷,抑且鼻爛蟲生,不(bu)(bu)可(ke)復近。請者急(ji)走(zou)報洪(hong)(hong)(hong)(hong)(hong)(hong)家,卻見洪(hong)(hong)(hong)(hong)(hong)(hong)早已(yi)坐在堂上,請者亦不(bu)(bu)敢有(you)言,復走(zou)向(xiang)洪(hong)(hong)(hong)(hong)(hong)(hong)死所視(shi)之,已(yi)無(wu)洪(hong)(hong)(hong)(hong)(hong)(hong)尸矣(yi)。神異如此,人(ren)(ren)人(ren)(ren)皆(jie)道他是仙公再(zai)世,每(mei)以仙術濟人(ren)(ren),其功種種也,稱(cheng)述不(bu)(bu)盡。
但(dan)在湖上邀(yao)游既久,人(ren)(ren)皆知他是(shi)個仙(xian)(xian)人(ren)(ren),日逐被人(ren)(ren)煩擾(rao),不(bu)欲更留,因(yin)振衣拂(fu)袖,返于(yu)故鄉。此(ci)時鮑玄并妻子潛(qian)光,俱已(yi)去(qu)世(shi)(shi)(shi),物是(shi)人(ren)(ren)非,不(bu)勝(sheng)感嘆,因(yin)訪遺族(zu)子孫(sun),以為棲止。曾著《抱仆子》內外篇、醫書《金匱方(fang)》百卷(juan)、《肘后方(fang)》四卷(juan),流傳于(yu)世(shi)(shi)(shi)。既而仙(xian)(xian)機時露,復為人(ren)(ren)蹤跡甚(shen)繁(fan),心每厭之,遂獨居(ju)一(yi)室。其(qi)(qi)年八(ba)十(shi)一(yi)歲,坐至日中(zhong),不(bu)言(yan)不(bu)動。兀然若睡。家(jia)人(ren)(ren)驚視(shi)之,己尸解而去(qu)矣。及視(shi)其(qi)(qi)顏(yan)色,雖死如生,再撫摩其(qi)(qi)體,卻(que)柔軟不(bu)糜。至后舉尸入棺,輕如無物,方(fang)知仙(xian)(xian)家(jia)與世(shi)(shi)(shi)人(ren)(ren)迥異。
后(hou)朝(chao)代屢更(geng),有人登葛(ge)嶺憑吊(diao)之(zhi),尚(shang)若仙人之(zhi)遺風不散(san),故地(di)借(jie)人靈,垂之(zhi)不朽,至(zhi)今稱(cheng)為(wei)葛(ge)嶺焉。
文源:修行居
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