此道家內丹內丹術之丹道養(yang)生(sheng)內丹術(shu)上陽子金丹,由(you)道醫(yi)閣整編自(zi)明代正統道藏:脫胎換鼎須知、續須知七事
上陽子金丹大要之脫胎換鼎須知
《崔公入藥鏡》曰(yue):盜天地(di),奪造化(hua)。又曰(yue):初(chu)結(jie)胎(tai),有本(ben)命;終脫胎(tai),看四(si)正(zheng)。紫陽翁云:節氣(qi)既(ji)周,脫胎(tai)神化(hua),名(ming)(ming)題仙籍(ji),位號真(zhen)人。此(ci)乃大丈夫(fu)功成名(ming)(ming)遂之(zhi)時(shi)也。紫清真(zhen)人曰(yue):夫(fu)金丹者,采二八兩之(zhi)藥,結(jie)三(san)百日之(zhi)胎(tai),心上工夫(fu)不在吞津咽氣(qi),先(xian)天造化(hua)須當聚氣(qi)凝神。若(ruo)也行持,惟憑口(kou)訣,至(zhi)簡至(zhi)易,非色非空,無中養就嬰(ying)兒,陰內(nei)煉成陽氣(qi)。
上陽子曰:大修行人既感真師傳授,若其未得真鉛,先當收拾自己精神,不可恣情縱欲。凡于日用應與之間,似有如無,忘情絕念,以待藥火之至。故純陽祖師云:七返還丹在人,先須煉己待時。葛仙翁《清靜經》云:人能遣其欲而心自靜,澄其心而神自清,自然六欲不生,三毒消滅。夫人心虛則澄,坐定則靜,寡言希聽,存神保命。蓋多言則損氣,多喜則放情,多怒則觸意,多悲哀思慮則傷神,貪欲勞困則傷精,凡此皆非修行底所宜有也。若得先天真鉛合汞,又喜火候無差,又善溫養保扶,均調神息,直至丹熟胎完,嬰兒成就而成真人。三年九載,立行累功,或留形住世,接物度人,如安期生、藍釆和是也。或入仕途,匡時理世,東方朔、竇令君是也(ye)。至若七(qi)真五祖,慈悲接(jie)人,張、葛、許、浮丘諸祖師,乘時救劫,伺詔飛升(sheng)者也(ye)。大修(xiu)行人,若也(ye)再求(qiu)向上之事(shi)(shi),則(ze)移胎換鼎,可無難矣。何謂(wei)向上事(shi)(shi)?
上(shang)陽子(zi)(zi)曰(yue):前胎(tai)完就,已成真人,則(ze)移居上(shang)丹(dan),卻(que)重整干坤,再造陰陽,子(zi)(zi)又生孫,千百(bai)億化。紫陽翁曰(yue):一(yi)載(zai)一(yi)個(ge)兒,個(ge)個(ge)會騎(qi)鶴(he)。泥丸真人曰(yue):一(yi)載(zai)胎(tai)生一(yi)個(ge)兒,子(zi)(zi)生孫子(zi)(zi)孫又枝。于此方是大丈夫也。若(ruo)應(ying)時立功(gong),則(ze)身歸三清(qing)矣(yi)。丹(dan)陽祖(zu)師(shi)曰(yue):神(shen)滿太虛(xu),一(yi)無(wu)所礙。故天有時而崩,地有時而陷,山有時而摧(cui),海(hai)有時而竭。凡有相者(zhe),終歸于壞(huai)。唯道(dao)成者(zhe),神(shen)與道(dao)合,永劫無(wu)壞(huai),又兼(jian)功(gong)及九(jiu)祖(zu),則(ze)白日同升(sheng)上(shang)清(qing)矣(yi)
上陽子金丹大要之續須知七事
上陽子曰:道必日學,學必曰精而已矣。老子曰:吾非圣人,學而得之。孔子曰:十室之邑,必有忠信如丘者焉,不如丘之好學也。又曰:我學不厭,而教不倦也。又曰:君子學道財愛人,小人學道則易使也。《南華真經》曰:南伯子葵問乎女偶曰:道可得學耶?偊曰:惡惡可,子非其人也。夫卜梁倚有圣人之才,而無圣人之道,我有圣人之道,而無圣人之才。吾欲以教之,庶幾其果為圣人乎?不然,以圣人之道而告圣人之才,亦易矣。孔子曰:生而知之者,上也;學而知之者,次也;困而學之,又其次也;困而不學,民斯為下矣。釋迦聞半偈而欲舍身。黃帝順下風,膝行而進,問廣成子:治身奈何而(er)(er)可以長(chang)久?夫(fu)古之大圣,亦未有不學而(er)(er)能知大道者乎(hu)。今時人也,而(er)(er)多妄誕,不肯下問,何時而(er)(er)得聞斯道也哉(zai)。
上陽子曰:道(dao)(dao)(dao)(dao)有(you)(you)立(li)(li)談(tan),道(dao)(dao)(dao)(dao)有(you)(you)心(xin)授(shou)。君(jun)臣也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),父子也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),兄弟也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),夫(fu)婦(fu)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),朋友(you)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),是(shi)(shi)綱(gang)(gang)常(chang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。此(ci)可(ke)(ke)以(yi)(yi)立(li)(li)談(tan)而(er)(er)非(fei)心(xin)授(shou)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。所言心(xin)授(shou)者(zhe),天(tian)命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂性(xing)(xing),率性(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂道(dao)(dao)(dao)(dao),此(ci)可(ke)(ke)以(yi)(yi)心(xin)授(shou)而(er)(er)不(bu)可(ke)(ke)以(yi)(yi)立(li)(li)談(tan)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。率性(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao),即(ji)孔(kong)子一貫(guan)者(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),即(ji)孟子集(ji)義(yi)所生者(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。夫(fu)綱(gang)(gang)常(chang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao),雖(sui)童稚亦可(ke)(ke)訓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。惟有(you)(you)國有(you)(you)邦者(zhe),置所司以(yi)(yi)掌其綱(gang)(gang)常(chang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao),萬世不(bu)易者(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。至如率性(xing)(xing)集(ji)義(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao),前賢(xian)注疏,略(lve)不(bu)及(ji)焉。若賢(xian)人(ren)君(jun)子遇(yu)圣師(shi)口(kou)授(shou)而(er)(er)不(bu)驚(jing)疑,以(yi)(yi)集(ji)義(yi)率性(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)而(er)(er)修(xiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),是(shi)(shi)則謂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大圣人(ren),方(fang)知綱(gang)(gang)常(chang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)在其中矣。煉丹(dan)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),砂硫也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),水銀(yin)(yin)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),是(shi)(shi)修(xiu)煉之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。此(ci)可(ke)(ke)以(yi)(yi)立(li)(li)談(tan)而(er)(er)非(fei)心(xin)授(shou)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。所言心(xin)授(shou)者(zhe),無為而(er)(er)無不(bu)為也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),為之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)有(you)(you)以(yi)(yi)為也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。此(ci)可(ke)(ke)以(yi)(yi)心(xin)授(shou)而(er)(er)不(bu)可(ke)(ke)以(yi)(yi)立(li)(li)談(tan)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。無為有(you)(you)為之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao),即(ji)金(jin)丹(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大道(dao)(dao)(dao)(dao)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。夫(fu)丹(dan)爐修(xiu)煉凡砂水銀(yin)(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao),雖(sui)愚(yu)(yu)夫(fu)愚(yu)(yu)婦(fu)亦可(ke)(ke)煉之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故可(ke)(ke)立(li)(li)談(tan)。至如先天(tian)真鉛有(you)(you)為之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao),雖(sui)上士至人(ren)遇(yu)師(shi)口(kou)授(shou),亦不(bu)免疑焉。若上士至人(ren)得師(shi),指(zhi)示金(jin)丹(dan)有(you)(you)為之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao),勤而(er)(er)修(xiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),是(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂神仙也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。頑坐也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),守性(xing)(xing)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)、持齋也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),是(shi)(shi)坐禪之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye)。此(ci)可(ke)(ke)以(yi)(yi)立(li)(li)談(tan)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)(ye),而(er)(er)非(fei)心(xin)授(shou)者(zhe)。唯(wei)正法(fa)
跟藏(zang),涅槃妙心,直指人心,見性成fo之(zhi)道(dao)(dao),此可以(yi)(yi)(yi)心授而不可以(yi)(yi)(yi)立談也。正法眼藏(zang),直指人心,即最上(shang)一(yi)乘(cheng)之(zhi)道(dao)(dao)也。夫(fu)持齋坐禪,雖(sui)庸(yong)人孺子亦(yi)可立談。至如一(yi)乘(cheng)之(zhi)道(dao)(dao),雖(sui)利(li)根上(shang)智,于fo祖(zu)言下得證(zheng),猶(you)不免疑(yi)焉。是(shi)(shi)以(yi)(yi)(yi)靈山會上(shang)五千(qian)退席,五祖(zu)fo法不付神秀(xiu)而與老盧,是(shi)(shi)謂可以(yi)(yi)(yi)心授而不可以(yi)(yi)(yi)立談也。韓湘得仙,而昌黎(li)有(you)收(shou)吾骨(gu)之(zhi)句(ju),豈昌黎(li)是(shi)(shi)下根之(zhi)器哉。朱(zhu)晦庵(an)之(zhi)遍(bian)叅,而崔(cui)子虛(xu)不與以(yi)(yi)(yi)道(dao)(dao),豈晦庵(an)之(zhi)不欲者(zhe)哉。是(shi)(shi)云道(dao)(dao)不可以(yi)(yi)(yi)立談,可立談者(zhe)非大道(dao)(dao)也。葛(ge)仙翁六(liu)十始遇師,白玉蟾六(liu)十四(si)始遇師,皆成道(dao)(dao)也。是(shi)(shi)謂道(dao)(dao)有(you)心授者(zhe)也。
上陽(yang)(yang)子(zi)曰:道(dao)有三悟(wu)(wu)(wu)。孔子(zi)翼易(yi)曰:近取諸身,遠取諸物(wu)(wu)(wu)(wu)(wu)。是(shi)(shi)言道(dao)也,大修行(xing)人(ren)從(cong)(cong)近與(yu)遠及身,與(yu)物(wu)(wu)(wu)(wu)(wu)四者求之(zhi),跟下(xia)自有悟(wu)(wu)(wu)處(chu)。葛仙翕(xi)《清靜經》今中淤曰:內觀(guan)其心(xin),心(xin)無其心(xin);外觀(guan)其形(xing),形(xing)無其形(xing);遠觀(guan)其物(wu)(wu)(wu)(wu)(wu),物(wu)(wu)(wu)(wu)(wu)無其物(wu)(wu)(wu)(wu)(wu)。是(shi)(shi)言道(dao)也,大修行(xing)人(ren)從(cong)(cong)內外遠及心(xin)形(xing)物(wu)(wu)(wu)(wu)(wu)六(liu)者求之(zhi),目下(xia)便有悟(wu)(wu)(wu)處(chu)。fo祖云(yun):不(bu)(bu)是(shi)(shi)心(xin)、不(bu)(bu)是(shi)(shi)fo、不(bu)(bu)是(shi)(shi)物(wu)(wu)(wu)(wu)(wu)。是(shi)(shi)言道(dao)也,大修行(xing)人(ren)從(cong)(cong)心(xin)fo物(wu)(wu)(wu)(wu)(wu)三者求之(zhi),腳跟下(xia)即有悟(wu)(wu)(wu)處(chu)。是(shi)(shi)之(zhi)謂道(dao)有三悟(wu)(wu)(wu)也。且夫(fu)三教圣師,皆(jie)曉以(yi)世人(ren)從(cong)(cong)物(wu)(wu)(wu)(wu)(wu)求道(dao),以(yi)道(dao)為物(wu)(wu)(wu)(wu)(wu),須當審思,切勿容(rong)易(yi)看(kan)過了也。蓋道(dao)者乃萬物(wu)(wu)(wu)(wu)(wu)之(zhi)一(yi)(yi)物(wu)(wu)(wu)(wu)(wu)也,而(er)(er)物(wu)(wu)(wu)(wu)(wu)者乃大道(dao)之(zhi)一(yi)(yi)物(wu)(wu)(wu)(wu)(wu)也。故老子(zi)云(yun):有名,萬物(wu)(wu)(wu)(wu)(wu)之(zhi)母。又云(yun):淵兮似萬物(wu)(wu)(wu)(wu)(wu)之(zhi)宗。是(shi)(shi)皆(jie)以(yi)物(wu)(wu)(wu)(wu)(wu)而(er)(er)名道(dao)也。憫夫(fu)一(yi)(yi)切常人(ren),唯只尋(xun)常,不(bu)(bu)肯尋(xun)上。或以(yi)孤陰(yin)寡陽(yang)(yang)攝心(xin)兀(wu)坐,或以(yi)持(chi)齋守戒離俗絕塵,或以(yi)凡(fan)砂(sha)鉛銀(yin)緞煉爐火。凡(fan)此皆(jie)誤而(er)(er)非悟(wu)(wu)(wu)也。能于是(shi)(shi)編(bian)言下(xia)投機,須有一(yi)(yi)個奇(qi)特之(zhi)大悟(wu)(wu)(wu)處(chu)矣(yi)。
上陽(yang)子曰(yue):道(dao)有三傳(chuan)焉(yan)(yan)。上焉(yan)(yan)者(zhe),文人(ren)(ren)善(shan)(shan)(shan)(shan)(shan)士(shi)(shi)(shi)寡(gua)言好善(shan)(shan)(shan)(shan)(shan),能棄富貴,唯(wei)認(ren)急于(yu)身,是去上士(shi)(shi)(shi),宜(yi)傳(chuan)道(dao)焉(yan)(yan)。中焉(yan)(yan)者(zhe),質(zhi)而不(bu)文,聞道(dao)篤信(xin)(xin),能割(ge)恩愛(ai),力行(xing)精進(jin),不(bu)顧是非(fei),是曰(yue)中士(shi)(shi)(shi),乃(nai)有上士(shi)(shi)(shi)之志,宜(yi)傳(chuan)道(dao)焉(yan)(yan)。下(xia)(xia)焉(yan)(yan)者(zhe),愚而信(xin)(xin)實,樂善(shan)(shan)(shan)(shan)(shan)棄惡(e),舍(she)己從人(ren)(ren),勇(yong)于(yu)敢(gan)為,是云下(xia)(xia)士(shi)(shi)(shi),其(qi)志可(ke)尚,宜(yi)傳(chuan)道(dao)焉(yan)(yan)。故得(de)此道(dao)者(zhe),莫(mo)不(bu)勇(yong)猛精進(jin),莫(mo)不(bu)堅固(gu)智慧(hui),莫(mo)不(bu)遏惡(e)揚善(shan)(shan)(shan)(shan)(shan)。夫善(shan)(shan)(shan)(shan)(shan)之一字,乃(nai)入道(dao)之梯航也(ye)。是以(yi)常(chang)人(ren)(ren)耳(er)常(chang)聞善(shan)(shan)(shan)(shan)(shan),則(ze)(ze)腎不(bu)走精;口(kou)常(chang)語(yu)善(shan)(shan)(shan)(shan)(shan),則(ze)(ze)心不(bu)失(shi)神;鼻常(chang)嗅善(shan)(shan)(shan)(shan)(shan),則(ze)(ze)肺能安魄;眼常(chang)視(shi)善(shan)(shan)(shan)(shan)(shan),則(ze)(ze)肝能育(yu)魂;意常(chang)思善(shan)(shan)(shan)(shan)(shan),則(ze)(ze)脾胃生氣,黃(huang)中通理。大修(xiu)行(xing)之人(ren)(ren),奚可(ke)以(yi)不(bu)善(shan)(shan)(shan)(shan)(shan)歟。
上陽子曰:道有三戒(jie)。凡學道者,心雖(sui)慕向而乃(nai)驕其富貴(gui),不(bu)肯(ken)下問(wen),不(bu)立盟誓,是(shi)謂好(hao)譎,戒(jie)而莫與;次學道者,略聞傍門小(xiao)法,唯事(shi)強(qiang)辯以(yi)逞干慧,是(shi)為夸眩,戒(jie)而莫與;三學道者,疑信(xin)相半(ban),不(bu)以(yi)生死為憂(you),重財輕身,是(shi)不(bu)知命戒(jie)而莫與。
上陽(yang)子曰:道有(you)三去焉(yan)。一者雖(sui)智人(ren)(ren)材士,而好論狀古(gu)人(ren)(ren),是(shi)謂無德(de),宜(yi)(yi)去之(zhi)也(ye);二者雖(sui)善人(ren)(ren)勝士,而好詆排(pai)是(shi)非(fei),妄議今古(gu),是(shi)謂不(bu)廣,宜(yi)(yi)去之(zhi)也(ye);三者雖(sui)好道向(xiang)fo,而口談心非(fei),背直就偽,是(shi)謂無實,宜(yi)(yi)去之(zhi)也(ye)。
上陽子曰:道(dao)有四(si)異(yi)。四(si)者(zhe)(zhe)何(he)(he)(he)也(ye)?酒(jiu)(jiu)、色(se)(se)(se)(se)(se)、財、氣(qi)是也(ye)。一(yi)切常人(ren)飲少輒(zhe)醉,平(ping)(ping)時(shi)端莊(zhuang)化為(wei)(wei)(wei)戲謔(nve),平(ping)(ping)時(shi)正直化為(wei)(wei)(wei)諛佞,平(ping)(ping)時(shi)廉(lian)潔化為(wei)(wei)(wei)貪(tan)淫,平(ping)(ping)時(shi)謙和化為(wei)(wei)(wei)狂傲,因(yin)酒(jiu)(jiu)喪德,逃失(shi)性真(zhen)。猶(you)如(ru)山(shan)藪所藏者(zhe)(zhe)多(duo),平(ping)(ping)時(shi)罔覺(jue),忽然(ran)野火,山(shan)頳藪爇,千妖(yao)百怪無(wu)(wu)(wu)(wu)所逃避。人(ren)若(ruo)(ruo)無(wu)(wu)(wu)(wu)酒(jiu)(jiu),不(bu)失(shi)所行(xing);山(shan)若(ruo)(ruo)無(wu)(wu)(wu)(wu)火,妖(yao)怪藏形。大修行(xing)人(ren)戒飲靜坐,斂(lian)精(jing)怡神,不(bu)為(wei)(wei)(wei)酒(jiu)(jiu)亂(luan),此(ci)為(wei)(wei)(wei)異(yi)耳(er)。世之聲(sheng)色(se)(se)(se)(se)(se)敗(bai)人(ren)者(zhe)(zhe)多(duo),一(yi)切常人(ren)肆情(qing)縱欲,貪(tan)著無(wu)(wu)(wu)(wu)厭。如(ru)彼(bi)蜉蝣(you)以(yi)燈為(wei)(wei)(wei)色(se)(se)(se)(se)(se),以(yi)焰為(wei)(wei)(wei)樂(le),投光赴(fu)焰,來往不(bu)舍(she),貪(tan)著于焰,趨燈而(er)撲。人(ren)亦如(ru)是,著于愛欲,精(jing)氣(qi)以(yi)竭而(er)情(qing)難割,情(qing)牽神失(shi),意(yi)動氣(qi)散,神氣(qi)既喪,命(ming)亦隨逝。色(se)(se)(se)(se)(se)之為(wei)(wei)(wei)物,本無(wu)(wu)(wu)(wu)鋒(feng)刃(ren),而(er)其殺(sha)人(ren)甚于刀(dao)戟。大修行(xing)人(ren)似同而(er)異(yi),酒(jiu)(jiu)肆淫房(fang)(fang)未嘗不(bu)戲,卻(que)乃(nai)非色(se)(se)(se)(se)(se)為(wei)(wei)(wei)色(se)(se)(se)(se)(se),知色(se)(se)(se)(se)(se)不(bu)色(se)(se)(se)(se)(se),不(bu)色(se)(se)(se)(se)(se)中色(se)(se)(se)(se)(se),色(se)(se)(se)(se)(se)無(wu)(wu)(wu)(wu)定色(se)(se)(se)(se)(se),此(ci)謂(wei)異(yi)耳(er)。云(yun)(yun)何(he)(he)(he)非色(se)(se)(se)(se)(se)為(wei)(wei)(wei)色(se)(se)(se)(se)(se)?如(ru)彼(bi)蓮花(hua)(hua)(hua),香引十里,花(hua)(hua)(hua)卻(que)為(wei)(wei)(wei)色(se)(se)(se)(se)(se),香即(ji)為(wei)(wei)(wei)聲(sheng)。大修行(xing)人(ren)不(bu)貴其香,不(bu)貴其花(hua)(hua)(hua),而(er)所貴者(zhe)(zhe)唯(wei)貴其信。信即(ji)為(wei)(wei)(wei)蓮花(hua)(hua)(hua)之與香,不(bu)能(neng)長留;蓮實(shi)可久,實(shi)能(neng)安心,此(ci)故云(yun)(yun)信,是以(yi)貴之。故太上云(yun)(yun):其精(jing)甚真(zhen),其中有信,猶(you)此(ci)意(yi)也(ye)。何(he)(he)(he)謂(wei)知色(se)(se)(se)(se)(se)不(bu)色(se)(se)(se)(se)(se)?如(ru)彼(bi)河水(shui),清流涓涓,水(shui)以(yi)濟(ji)舟,至于彼(bi)岸,其舟與水(shui),悉(xi)皆外物。祖師不(bu)云(yun)(yun):道(dao)成而(er)后,丹(dan)房(fang)(fang)器皿委之而(er)去。此(ci)之謂(wei)也(ye)。何(he)(he)(he)為(wei)(wei)(wei)不(bu)色(se)(se)(se)(se)(se)中色(se)(se)(se)(se)(se)?如(ru)彼(bi)枯旱,陰云(yun)(yun)四(si)興,甘雨(yu)聚至,須臾復(fu)霽。若(ruo)(ruo)乃(nai)求其向(xiang)來雨(yu)云(yun)(yun),一(yi)無(wu)(wu)(wu)(wu)所見,而(er)唯(wei)五谷(gu)萬物蒙潤(run)發生。《維(wei)摩經》云(yun)(yun):游(you)諸(zhu)四(si)衢(qu),饒益眾(zhong)生,入諸(zhu)淫舍(she),示欲之道(dao)。此(ci)之謂(wei)也(ye)。色(se)(se)(se)(se)(se)無(wu)(wu)(wu)(wu)定色(se)(se)(se)(se)(se),其義(yi)云(yun)(yun)何(he)(he)(he)?如(ru)彼(bi)寶月,歲十二(er)度,朔望弦晦,無(wu)(wu)(wu)(wu)定之中而(er)有大定。
上(shang)陽子(zi)曰(yue):當詳(xiang)論之(zhi)。三日(ri)(ri)生(sheng)兔(tu),色以大定;八日(ri)(ri)半盈(ying),是云(yun)上(shang)弦;十五(wu)對望,圓(yuan)明(ming)(ming)褊滿(man),凡彼人(ren)間莫(mo)不(bu)瞻仰,而其光輝圓(yuan)而復缺,乃(nai)不(bu)長在(zai)。若人(ren)再欲觀其光彩,須別索求(qiu)生(sheng)魄弦望。是故《易》曰(yue):與天地合其德(de),與日(ri)(ri)月合其明(ming)(ming)。又曰(yue):原始要(yao)終,故知死生(sheng)之(zhi)說。此(ci)之(zhi)謂無(wu)定色也。一切常人(ren)貪財無(wu)厭,積(ji)而不(bu)散,為(wei)(wei)兄孫計,不(bu)悟(wu)天地日(ri)(ri)月盈(ying)虛消息之(zhi)理。如彼石崇(chong),富(fu)敵于國,財聚怨(yuan)結(jie),身(shen)戮家喪,禍(huo)及綠珠。大修(xiu)行人(ren)既得其財,即以求(qiu)藥,得藥成(cheng)丹(dan)(dan),丹(dan)(dan)成(cheng)而后(hou)盡(jin)散其余,此(ci)為(wei)(wei)異耳(er)。一切常人(ren)爭(zheng)盡(jin)閑氣,惱亂身(shen)心,好訟欺貧,量可(ke)即奪(duo),不(bu)顧因(yin)果生(sheng)死,不(bu)悟(wu)悔吝兇(xiong)危(wei),皆由此(ci)起。所(suo)爭(zheng)者少,所(suo)喪者多。如彼項王(wang),英雄蓋世,卒(zu)之(zhi)烏江(jiang),身(shen)死尸分(fen),后(hou)來視(shi)之(zhi),為(wei)(wei)漢鷹犬。人(ren)之(zhi)所(suo)爭(zheng),況不(bu)及乎。大修(xiu)行人(ren)所(suo)爭(zheng)之(zhi)氣,非人(ren)所(suo)知,是先天地真一之(zhi)氣。上(shang)陽子(zi)曰(yue):修(xiu)仙作fo,皆此(ci)先天真一之(zhi)氣,若非是氣不(bu)系修(xiu)行,不(bu)能長生(sheng),此(ci)為(wei)(wei)異耳(er)。
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