此道家內丹內丹術之丹道養生內丹術(shu)上陽子金丹，由道(dao)醫閣整編自明代(dai)正統道(dao)藏：精氣神說
黃帝曰：知之修煉，謂之圣人。無上元君謂老子曰(yue)：長生之功(gong)由(you)于丹，丹之成由(you)于神(shen)，故將(jiang)合丹，必正身心。《黃(huang)庭外景(jing)經》曰(yue)：玉池清水灌靈根，審能修之可長存。《心印經》曰(yue)：上(shang)(shang)藥(yao)三品(pin)，神(shen)與氣精(jing)。圣人(ren)言修煉合丹者，煉精(jing)氣神(shen)而已。唯此三者，千古之上(shang)(shang)，萬(wan)世之下，無以易之。而精(jing)、氣、神(shen)有后天地，有先天地，今將(jiang)此二說別而曉之。
夫(fu)精(jing)(jing)(jing)(jing)者(zhe)(zhe)，極(ji)好(hao)之(zhi)(zhi)(zhi)(zhi)稱。美(mei)者(zhe)(zhe)言精(jing)(jing)(jing)(jing)，惡者(zhe)(zhe)言麓，夫(fu)物(wu)皆然(ran)。凡人(ren)(ren)唯精(jing)(jing)(jing)(jing)最貴而(er)(er)(er)(er)(er)甚(shen)少，在(zai)身中(zhong)通有(you)一升(sheng)六(liu)合(he)。此(ci)男(nan)子(zi)(zi)二八已滿(man)，未泄(xie)之(zhi)(zhi)(zhi)(zhi)成(cheng)數，稱得一斤(jin)。積而(er)(er)(er)(er)(er)滿(man)者(zhe)(zhe)，至(zhi)三(san)升(sheng)，損而(er)(er)(er)(er)(er)喪(sang)(sang)(sang)之(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)，不(bu)(bu)及一升(sheng)。精(jing)(jing)(jing)(jing)與氣(qi)相養，氣(qi)聚則(ze)(ze)精(jing)(jing)(jing)(jing)盈，精(jing)(jing)(jing)(jing)盈則(ze)(ze)氣(qi)盛。日(ri)啖飲食之(zhi)(zhi)(zhi)(zhi)華(hua)美(mei)者(zhe)(zhe)為(wei)精(jing)(jing)(jing)(jing)，故從未從青。人(ren)(ren)年十(shi)六(liu)則(ze)(ze)精(jing)(jing)(jing)(jing)泄(xie)，凡交一次則(ze)(ze)喪(sang)(sang)(sang)半合(he)。所(suo)喪(sang)(sang)(sang)者(zhe)(zhe)少，即隨日(ri)生而(er)(er)(er)(er)(er)補(bu)之(zhi)(zhi)(zhi)(zhi)，所(suo)補(bu)者(zhe)(zhe)陰精(jing)(jing)(jing)(jing)而(er)(er)(er)(er)(er)已。唯元精(jing)(jing)(jing)(jing)一泄(xie)，非先(xian)天(tian)(tian)者(zhe)(zhe)，則(ze)(ze)不(bu)(bu)能(neng)(neng)補(bu)。若(ruo)有(you)喪(sang)(sang)(sang)而(er)(er)(er)(er)(er)無益(yi)，則(ze)(ze)精(jing)(jing)(jing)(jing)竭而(er)(er)(er)(er)(er)身憊也(ye)。故欲(yu)(yu)(yu)不(bu)(bu)節則(ze)(ze)精(jing)(jing)(jing)(jing)耗(hao)，精(jing)(jing)(jing)(jing)耗(hao)則(ze)(ze)氣(qi)衰(shuai)，氣(qi)衰(shuai)則(ze)(ze)病至(zhi)，病至(zhi)則(ze)(ze)身危。噫(yi)，精(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)(zhi)為(wei)物(wu)，其(qi)(qi)真(zhen)寶乎，又奚可縱欲(yu)(yu)(yu)而(er)(er)(er)(er)(er)喪(sang)(sang)(sang)軀(qu)乎。丹陽祖師曰(yue)：色(se)者(zhe)(zhe)甚(shen)于(yu)(yu)虎狼，敗人(ren)(ren)美(mei)行(xing)，損人(ren)(ren)善事，亡精(jing)(jing)(jing)(jing)減神(shen)，至(zhi)于(yu)(yu)殞軀(qu)，為(wei)道之(zhi)(zhi)(zhi)(zhi)大(da)(da)孽也(ye)。下愚(yu)之(zhi)(zhi)(zhi)(zhi)人(ren)(ren)謂其(qi)(qi)壽命數定，恣(zi)欲(yu)(yu)(yu)為(wei)快(kuai)其(qi)(qi)意。古之(zhi)(zhi)(zhi)(zhi)戒曰(yue)：油(you)枯燈盡，髓竭人(ren)(ren)亡。是知(zhi)精(jing)(jing)(jing)(jing)實一身之(zhi)(zhi)(zhi)(zhi)根本，未有(you)木無根而(er)(er)(er)(er)(er)能(neng)(neng)久乎。象川(chuan)翁曰(yue)：精(jing)(jing)(jing)(jing)為(wei)生氣(qi)，氣(qi)能(neng)(neng)生神(shen)，榮衛一身，莫大(da)(da)于(yu)(yu)此(ci)。養生之(zhi)(zhi)(zhi)(zhi)士，先(xian)寶其(qi)(qi)精(jing)(jing)(jing)(jing)，精(jing)(jing)(jing)(jing)滿(man)則(ze)(ze)氣(qi)壯，氣(qi)壯則(ze)(ze)神(shen)旺(wang)，神(shen)旺(wang)則(ze)(ze)身健而(er)(er)(er)(er)(er)少病。內則(ze)(ze)五藏敷華(hua)，外則(ze)(ze)皮膚(fu)潤澤。顏容光(guang)彩，耳目聰明，老當益(yi)壯，神(shen)氣(qi)堅強。嘗(chang)見高(gao)年欲(yu)(yu)(yu)情未衰(shuai)，此(ci)其(qi)(qi)蚤年泄(xie)遲之(zhi)(zhi)(zhi)(zhi)驗(yan)，至(zhi)此(ci)又能(neng)(neng)絕欲(yu)(yu)(yu)，則(ze)(ze)壽更(geng)多。精(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)(zhi)全者(zhe)(zhe)，無如赤(chi)子(zi)(zi)。赤(chi)子(zi)(zi)受父(fu)母(mu)陰陽二氣(qi)而(er)(er)(er)(er)(er)生，日(ri)以增長。老子(zi)(zi)曰(yue)：骨弱筋柔而(er)(er)(er)(er)(er)握固(gu)，未知(zhi)牝(pin)牡(mu)之(zhi)(zhi)(zhi)(zhi)合(he)而(er)(er)(er)(er)(er)?作(zuo)，精(jing)(jing)(jing)(jing)之(zhi)(zhi)(zhi)(zhi)至(zhi)也(ye)。使赤(chi)子(zi)(zi)如有(you)知(zhi)，保固(gu)其(qi)(qi)渾然(ran)之(zhi)(zhi)(zhi)(zhi)精(jing)(jing)(jing)(jing)而(er)(er)(er)(er)(er)無虧(kui)泄(xie)，待其(qi)(qi)年壯明敏(min)，乃(nai)(nai)遇至(zhi)人(ren)(ren)授(shou)以燮調之(zhi)(zhi)(zhi)(zhi)道，必作(zuo)無為(wei)之(zhi)(zhi)(zhi)(zhi)真(zhen)仙矣(yi)。玆事固(gu)少。此(ci)以人(ren)(ren)身中(zhong)之(zhi)(zhi)(zhi)(zhi)精(jing)(jing)(jing)(jing)而(er)(er)(er)(er)(er)言，乃(nai)(nai)后天(tian)(tian)地之(zhi)(zhi)(zhi)(zhi)精(jing)(jing)(jing)(jing)，若(ruo)論還丹，卻(que)非此(ci)精(jing)(jing)(jing)(jing)。
夫(fu)金(jin)液還丹(dan)之(zhi)精(jing)(jing)(jing)，姓金(jin)喚九三郎，諱元晶，號曰(yue)金(jin)華(hua)商夫(fu)君。居玉池(chi)之(zhi)西，出入跨(kua)虎，乳名嬰兒，晚則呼為(wei)金(jin)公(gong)。凡到鄰家，便(bian)稱主人，其情嗜交梨，此(ci)(ci)乃先(xian)天(tian)地之(zhi)精(jing)(jing)(jing)，卻為(wei)人之(zhi)至寶。老子曰(yue)：窈窈冥冥，其中(zhong)(zhong)有(you)精(jing)(jing)(jing)，其精(jing)(jing)(jing)甚(shen)真，其中(zhong)(zhong)有(you)信者(zhe)(zhe)，此(ci)(ci)也。修煉(lian)之(zhi)士，先(xian)有(you)此(ci)(ci)精(jing)(jing)(jing)，既若明了，即可仙矣。是(shi)號為(wei)金(jin)液還丹(dan)，fo號丈(zhang)六金(jin)身者(zhe)(zhe)，積精(jing)(jing)(jing)至十(shi)六兩也。純陽翁云：吞(tun)精(jing)(jing)(jing)食氣先(xian)從(cong)(cong)有(you)，悟理歸真便(bian)入無。海(hai)蟾金(jin)丹(dan)歌(ge)曰(yue)：為(wei)甚(shen)神(shen)仙卻愛身，也須借殼養精(jing)(jing)(jing)神(shen)。陳(chen)泥(ni)丸云：大藥(yao)須憑精(jing)(jing)(jing)氣神(shen)，采來(lai)一處結交成。大藥(yao)者(zhe)(zhe)，即金(jin)液還丹(dan)也。昔者(zhe)(zhe)，堯得(de)之(zhi)于務成子，亟欲修煉(lian)，緣(yuan)總(zong)萬機(ji)，慮不得(de)就，乃捐天(tian)下而授(shou)舜(shun)，曰(yue)：惟(wei)(wei)精(jing)(jing)(jing)惟(wei)(wei)一，允執厥(jue)中(zhong)(zhong)。舜(shun)以授(shou)禹(yu)，而增(zeng)之(zhi)曰(yue)：人心(xin)惟(wei)(wei)危，道心(xin)惟(wei)(wei)微，惟(wei)(wei)精(jing)(jing)(jing)惟(wei)(wei)一，允執厥(jue)中(zhong)(zhong)。后來(lai)龍互禪師乃云：人情濃厚道情微，道用人情世豈知、空(kong)有(you)人情無道用，人情能(neng)得(de)幾(ji)多時。從(cong)(cong)古到今修仙作fo者(zhe)(zhe)，未有(you)舍此(ci)(ci)精(jing)(jing)(jing)而別有(you)路耶。
其后天地之精屬陰，人若寶之，唯能健其身益其壽而已。學猥之徒，欲吞此精之穢，或采閨丹而咽，或運己精補腦，以是為道，不亦愚乎。獨先天地之精屬陽，圣人修煉以為丹者，此也。云房老仙曰：涕唾精津氣血液，七般物事盡為陰。又云：四大一身皆屬陰，不知何物是陽精。趙中一云：一身內外總皆陰，莫把陽精裹面尋。白紫清云：其精不是交感精，乃是玉皇口中涎。云門和尚云：干坤之內，宇宙之間，中有一寶，秘在形山。孔子翼易曰：男女媾精，萬物化生。若其上士，言下須有指歸。何以故？曰男女媾精，萬物化生，此為奇特。若當時孔子以世俗生養之說為言，則必云男女媾精，人乃化生。卻乃普云萬物化生，于此切莫淺易看過了。上士至人，一聞便了，中下之士，非遇真師直指密訓，奚可暗猜。我師緣督子曰：何者為性命，人之一身至精至粹，至尊至貴，莫越精、氣、神三者。舉世罕能達此。《黃庭經》云：急守精室勿妄泄，閉而寶之可長活。廣成子授(shou)黃(huang)帝(di)曰：毋勞汝形，毋搖汝精。黃(huang)帝(di)以之而修煉(lian)(lian)，后于鼎(ding)湖(hu)上升，自后言修煉(lian)(lian)之道(dao)為黃(huang)老術(shu)，抑愚矣。此乃(nai)金丹之大(da)道(dao)也，不可(ke)謂術(shu)。世(shi)唯此事最(zui)大(da)，人(ren)人(ren)可(ke)以修煉(lian)(lian)而成仙(xian)也。
夫氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)者(zhe)，天(tian)(tian)地(di)(di)萬(wan)物莫不(bu)由之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。在天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)包覆天(tian)(tian)地(di)(di)，在天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)內(nei)(nei)運行天(tian)(tian)地(di)(di)。日月星辰得(de)以(yi)(yi)(yi)(yi)(yi)明，風(feng)云(yun)雷雨得(de)以(yi)(yi)(yi)(yi)(yi)動，四時品(pin)物得(de)以(yi)(yi)(yi)(yi)(yi)生(sheng)(sheng)長(chang)收藏，此唯(wei)天(tian)(tian)地(di)(di)間陰陽(yang)(yang)造化(hua)(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)爾。獨人(ren)(ren)(ren)(ren)(ren)身(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中，全(quan)其(qi)天(tian)(tian)地(di)(di)陰陽(yang)(yang)造化(hua)(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，得(de)勤(qin)而(er)(er)(er)(er)(er)(er)(er)(er)(er)用(yong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。又有(you)(you)二焉。二者(zhe)何也(ye)？有(you)(you)先天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，有(you)(you)后天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，今以(yi)(yi)(yi)(yi)(yi)后天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)為言(yan)。此氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)生(sheng)(sheng)于(yu)(yu)谷，故從乞(qi)從米(mi)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)蓄于(yu)(yu)胃(wei)(wei)，胃(wei)(wei)得(de)谷而(er)(er)(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)。黃(huang)帝曰(yue)(yue)：五藏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)會于(yu)(yu)胃(wei)(wei)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)所(suo)由生(sheng)(sheng)也(ye)。葉文叔曰(yue)(yue)：人(ren)(ren)(ren)(ren)(ren)受(shou)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)初，在胞胎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)內(nei)(nei)，隨(sui)母(mu)呼吸(xi)，受(shou)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)而(er)(er)(er)(er)(er)(er)(er)(er)(er)成。及乎生(sheng)(sheng)下(xia)，剪去臍(qi)帶，一(yi)點元靈(ling)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)聚(ju)于(yu)(yu)臍(qi)下(xia)。凡人(ren)(ren)(ren)(ren)(ren)唯(wei)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)最先，莫先于(yu)(yu)呼吸(xi)。眼(yan)耳鼻(bi)舌(she)身(shen)意(yi)，皆由是氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，非(fei)是氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)則(ze)(ze)(ze)(ze)(ze)(ze)色(se)聲香(xiang)味(wei)觸(chu)法(fa)，都不(bu)知(zhi)(zhi)覺(jue)。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)呼接于(yu)(yu)天(tian)(tian)根，吸(xi)接地(di)(di)根。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)在人(ren)(ren)(ren)(ren)(ren)身(shen)，有(you)(you)八(ba)百一(yi)十(shi)丈，與(yu)(yu)脈偕行，衰旺相關。積(ji)而(er)(er)(er)(er)(er)(er)(er)(er)(er)壯者(zhe)倍之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，因(yin)勞(lao)欲而(er)(er)(er)(er)(er)(er)(er)(er)(er)喪者(zhe)無一(yi)半而(er)(er)(er)(er)(er)(er)(er)(er)(er)已。人(ren)(ren)(ren)(ren)(ren)唯(wei)寶精則(ze)(ze)(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)自(zi)裕，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)裕則(ze)(ze)(ze)(ze)(ze)(ze)精盈。日啖(dan)飲食(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精熱(re)者(zhe)，益氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)。人(ren)(ren)(ren)(ren)(ren)年二十(shi)面氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)旺，節欲少勞(lao)者(zhe)，則(ze)(ze)(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)長(chang)而(er)(er)(er)(er)(er)(er)(er)(er)(er)緩(huan)，多(duo)(duo)欲而(er)(er)(er)(er)(er)(er)(er)(er)(er)勞(lao)倦者(zhe)，則(ze)(ze)(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)少而(er)(er)(er)(er)(er)(er)(er)(er)(er)短。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)少則(ze)(ze)(ze)(ze)(ze)(ze)身(shen)弱，身(shen)弱則(ze)(ze)(ze)(ze)(ze)(ze)病(bing)生(sheng)(sheng)，病(bing)生(sheng)(sheng)則(ze)(ze)(ze)(ze)(ze)(ze)命(ming)危。試以(yi)(yi)(yi)(yi)(yi)日用(yong)常行見之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，凡交(jiao)感(gan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)即促急。葉文叔云(yun)：眾(zhong)生(sheng)(sheng)迷(mi)蒙，醉(zui)于(yu)(yu)情(qing)愛(ai)，日夜(ye)(ye)漏泄(xie)，不(bu)知(zhi)(zhi)其(qi)幾何也(ye)。本去根枯，之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)死(si)必矣(yi)。世人(ren)(ren)(ren)(ren)(ren)但知(zhi)(zhi)養(yang)生(sheng)(sheng)止(zhi)于(yu)(yu)禁欲，殊不(bu)知(zhi)(zhi)一(yi)念若(ruo)動，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)隨(sui)心散(san)，精逐氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)忘(wang)。為此道者(zhe)，當(dang)(dang)心體太虛，內(nei)(nei)外(wai)如(ru)(ru)一(yi)。噫(yi)，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為物，奚可不(bu)愛(ai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)乎。下(xia)愚(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)，日則(ze)(ze)(ze)(ze)(ze)(ze)逞(cheng)力多(duo)(duo)勞(lao)，夜(ye)(ye)則(ze)(ze)(ze)(ze)(ze)(ze)恣(zi)欲喪精，氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)因(yin)以(yi)(yi)(yi)(yi)(yi)乏(fa)。不(bu)知(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)乃命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蔕(di)，未(wei)有(you)(you)花無蒂(di)而(er)(er)(er)(er)(er)(er)(er)(er)(er)不(bu)凋乎。養(yang)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)，先資其(qi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，資氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)在于(yu)(yu)寡欲，欲情(qing)不(bu)動，則(ze)(ze)(ze)(ze)(ze)(ze)精氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)自(zi)相生(sheng)(sheng)矣(yi)。氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盛者(zhe)少病(bing)，內(nei)(nei)則(ze)(ze)(ze)(ze)(ze)(ze)志堅骨強，外(wai)則(ze)(ze)(ze)(ze)(ze)(ze)筋力勇銳，身(shen)體秀(xiu)實，齒(chi)白唇紅，老而(er)(er)(er)(er)(er)(er)(er)(er)(er)不(bu)衰，步履輕快。且氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)全(quan)者(zhe)，無如(ru)(ru)赤(chi)子。赤(chi)子稟父母(mu)陰陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，日漸長(chang)而(er)(er)(er)(er)(er)(er)(er)(er)(er)無虧(kui)，加(jia)以(yi)(yi)(yi)(yi)(yi)乳哺(bu)飲食(shi)，日以(yi)(yi)(yi)(yi)(yi)增羨。老子曰(yue)(yue)：終日號(hao)而(er)(er)(er)(er)(er)(er)(er)(er)(er)嗌不(bu)嘎(ga)，和之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)至(zhi)也(ye)。碧虛子陳景元注曰(yue)(yue)：天(tian)(tian)和之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)至(zhi)全(quan)也(ye)。故真(zhen)人(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)息以(yi)(yi)(yi)(yi)(yi)踵，其(qi)嗌不(bu)哇。使赤(chi)子如(ru)(ru)有(you)(you)知(zhi)(zhi)守其(qi)渾然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，與(yu)(yu)精同保而(er)(er)(er)(er)(er)(er)(er)(er)(er)不(bu)虧(kui)泄(xie)，年壯又遇至(zhi)人(ren)(ren)(ren)(ren)(ren)，曉以(yi)(yi)(yi)(yi)(yi)永世之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道，亦可作無為之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)真(zhen)仙(xian)矣(yi)。玆事(shi)又少。丹陽(yang)(yang)祖師曰(yue)(yue)：薄滋(zi)味(wei)所(suo)以(yi)(yi)(yi)(yi)(yi)養(yang)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，去慎患所(suo)以(yi)(yi)(yi)(yi)(yi)養(yang)性。又曰(yue)(yue)：守氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妙(miao)，在乎全(quan)精，尤當(dang)(dang)防其(qi)睡眠(mian)。《黃(huang)庭經》云(yun)：元氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)所(suo)合(he)列宿分(fen)，紫煙上下(xia)三素云(yun)，灌溉五華植靈(ling)根。孔子曰(yue)(yue)：血氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)方剛，戒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)在斗。夫人(ren)(ren)(ren)(ren)(ren)遇行走則(ze)(ze)(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)急而(er)(er)(er)(er)(er)(er)(er)(er)(er)嘎(ga)，甚睡則(ze)(ze)(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)麓而(er)(er)(er)(er)(er)(er)(er)(er)(er)劓，唯(wei)坐(zuo)靜則(ze)(ze)(ze)(ze)(ze)(ze)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)平而(er)(er)(er)(er)(er)(er)(er)(er)(er)緩(huan)。又氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)屬火(huo)(huo)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)脾(pi)因(yin)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)以(yi)(yi)(yi)(yi)(yi)運。蓋人(ren)(ren)(ren)(ren)(ren)睡則(ze)(ze)(ze)(ze)(ze)(ze)脾(pi)損而(er)(er)(er)(er)(er)(er)(er)(er)(er)色(se)黃(huang)，冷(leng)食(shi)亦然。多(duo)(duo)吃冷(leng)飯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后，而(er)(er)(er)(er)(er)(er)(er)(er)(er)又行房，則(ze)(ze)(ze)(ze)(ze)(ze)能(neng)(neng)使人(ren)(ren)(ren)(ren)(ren)心狡而(er)(er)(er)(er)(er)(er)(er)(er)(er)色(se)黃(huang)。何以(yi)(yi)(yi)(yi)(yi)故？飯窒于(yu)(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)意(yi)多(duo)(duo)婪，復嗜睡，而(er)(er)(er)(er)(er)(er)(er)(er)(er)損脾(pi)也(ye)。此以(yi)(yi)(yi)(yi)(yi)人(ren)(ren)(ren)(ren)(ren)身(shen)中之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)而(er)(er)(er)(er)(er)(er)(er)(er)(er)言(yan)，乃后天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)。傍門迷(mi)人(ren)(ren)(ren)(ren)(ren)，欲咽其(qi)津而(er)(er)(er)(er)(er)(er)(er)(er)(er)納(na)此氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)，以(yi)(yi)(yi)(yi)(yi)為是道，猶炊砂而(er)(er)(er)(er)(er)(er)(er)(er)(er)得(de)飯，不(bu)亦惑乎。紫陽(yang)(yang)翁(weng)云(yun)：咽津納(na)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)(qi)是人(ren)(ren)(ren)(ren)(ren)行，有(you)(you)藥方能(neng)(neng)造化(hua)(hua)生(sheng)(sheng)，鼎內(nei)(nei)若(ruo)無真(zhen)種子，猶將(jiang)水火(huo)(huo)煮空鐺。
唯先天真一(yi)之氣(qi)(qi)(qi)，可煉還丹，乃自虛無中來。此(ci)(ci)氣(qi)(qi)(qi)姓白，喚太一(yi)郎，名元(yuan)氣(qi)(qi)(qi)，號曰(yue)宇(yu)宙主宰素(su)練郎君。寄居西(xi)川，出入乘(cheng)白馬，乳名真種(zhong)子，晚則呼白頭老子。到(dao)鄰家(jia)便稱父母，好食烏龜而(er)(er)多情，此(ci)(ci)為(wei)先天地之真氣(qi)(qi)(qi)，卻是人(ren)之至(zhi)寶。《陰(yin)符經》曰(yue)：天之至(zhi)秘，用(yong)之至(zhi)公，禽之制(zhi)在氣(qi)(qi)(qi)。老子曰(yue)：萬物負陰(yin)而(er)(er)抱陽，沖氣(qi)(qi)(qi)以為(wei)和。又云：或噓(xu)或吹，或強或羸。大修行(xing)人(ren)，先須洞明此(ci)(ci)之一(yi)氣(qi)(qi)(qi)，若得之，號曰(yue)紫金花，又曰(yue)摩尼珠。茅真君靖中吟(yin)曰(yue)：氣(qi)(qi)(qi)是添年藥，心為(wei)使氣(qi)(qi)(qi)神，若知行(xing)氣(qi)(qi)(qi)主，便是得仙人(ren)。
海蟾翁(weng)《金丹(dan)(dan)歌(ge)》：煉(lian)形(xing)(xing)成(cheng)(cheng)氣(qi)(qi)(qi)(qi)歸真(zhen)(zhen)一(yi)(yi)，煉(lian)氣(qi)(qi)(qi)(qi)成(cheng)(cheng)形(xing)(xing)謁紫宸。《丹(dan)(dan)髓歌(ge)》云(yun)：昔日(ri)遇(yu)師真(zhen)(zhen)口訣，只要凝神入(ru)(ru)氣(qi)(qi)(qi)(qi)穴。《悟真(zhen)(zhen)篇》云(yun)：道自虛(xu)無(wu)生一(yi)(yi)氣(qi)(qi)(qi)(qi)，便從一(yi)(yi)氣(qi)(qi)(qi)(qi)產陰陽。石真(zhen)(zhen)人(ren)(ren)《還源(yuan)篇》云(yun)：氣(qi)(qi)(qi)(qi)是形(xing)(xing)中命(ming)。無(wu)名子(zi)云(yun)：真(zhen)(zhen)一(yi)(yi)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)，生于天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)先，得(de)(de)于虛(xu)無(wu)之(zhi)(zhi)(zhi)中，恍(huang)惚窈冥(ming)，視之(zhi)(zhi)(zhi)不(bu)見，聽之(zhi)(zhi)(zhi)不(bu)聞，搏之(zhi)(zhi)(zhi)不(bu)得(de)(de)，如(ru)之(zhi)(zhi)(zhi)何(he)凝結而(er)成(cheng)(cheng)黍珠者(zhe)(zhe)哉(zai)？蓋(gai)圣(sheng)人(ren)(ren)以(yi)實而(er)形(xing)(xing)虛(xu)，以(yi)有(you)(you)而(er)形(xing)(xing)無(wu)。實而(er)有(you)(you)者(zhe)(zhe)，真(zhen)(zhen)陰真(zhen)(zhen)陽也(ye)，同(tong)類(lei)有(you)(you)情之(zhi)(zhi)(zhi)物也(ye)。虛(xu)而(er)無(wu)者(zhe)(zhe)，二八初(chu)(chu)弦(xian)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)也(ye)，有(you)(you)氣(qi)(qi)(qi)(qi)而(er)無(wu)質(zhi)者(zhe)(zhe)也(ye)。兩者(zhe)(zhe)相形(xing)(xing)，一(yi)(yi)物生焉。所(suo)謂(wei)一(yi)(yi)者(zhe)(zhe)，即先天(tian)(tian)地(di)(di)真(zhen)(zhen)一(yi)(yi)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)，凝而(er)為(wei)一(yi)(yi)黍之(zhi)(zhi)(zhi)珠也(ye)。原其天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)內(nei)，已有(you)(you)形(xing)(xing)質(zhi)者(zhe)(zhe)皆后天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)，屬陰；獨先天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)屬陽。崔公《入(ru)(ru)藥鏡》云(yun)：先天(tian)(tian)氣(qi)(qi)(qi)(qi)，后天(tian)(tian)氣(qi)(qi)(qi)(qi)，得(de)(de)之(zhi)(zhi)(zhi)者(zhe)(zhe)，常(chang)似(si)醉。形(xing)(xing)如(ru)明窗(chuang)塵，一(yi)(yi)似(si)細霧(wu)煙(yan)。何(he)謂(wei)先天(tian)(tian)氣(qi)(qi)(qi)(qi)？重陽翁(weng)云(yun)：五行不(bu)到處(chu)，父母未生前。丹(dan)(dan)陽翁(weng)曰(yue)(yue)：喘(chuan)息莫教粗，上下寬舒。《叅同(tong)契(qi)》曰(yue)(yue)：枝(zhi) 莖花葉(xie)，果實垂(chui)布，正其根株，不(bu)失其素。《悟真(zhen)(zhen)篇》云(yun)：萬般(ban)非類(lei)徒勞力，爭似(si)真(zhen)(zhen)鉛(qian)合圣(sheng)機。蓋(gai)世間(jian)從石而(er)出者(zhe)(zhe)，凡鉛(qian)也(ye)；從造化窟中出者(zhe)(zhe)，真(zhen)(zhen)鉛(qian)也(ye)。何(he)謂(wei)真(zhen)(zhen)鉛(qian)？即先天(tian)(tian)地(di)(di)真(zhen)(zhen)一(yi)(yi)之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)。《契(qi)秘圖》曰(yue)(yue)：離納己(ji)，為(wei)日(ri)、為(wei)火、為(wei)心(xin)、為(wei)丹(dan)(dan)砂(sha)、為(wei)龍(long)、為(wei)汞(gong)；坎納戊，為(wei)月、為(wei)水、為(wei)腎、為(wei)鉛(qian)、為(wei)虎(hu)、為(wei)氣(qi)(qi)(qi)(qi)。在《易》之(zhi)(zhi)(zhi)初(chu)(chu)爻曰(yue)(yue)：潛(qian)龍(long)勿用(yong)。夫(fu)(fu)子(zi)翼(yi)之(zhi)(zhi)(zhi)曰(yue)(yue)：港(gang)龍(long)勿用(yong)，陽氣(qi)(qi)(qi)(qi)潛(qian)藏。三教中人(ren)(ren)觀書，莫驀直讀(du)過了，內(nei)有(you)(you)做官(guan)、作fo、修仙的道理在，須下了些工(gong)夫(fu)(fu)始得(de)(de)。
上陽(yang)子(zi)曰(yue)：若陽(yang)氣(qi)潛藏(zang)，必難求(qiu)之(zhi)也。直(zhi)要有力者(zhe)，然后能(neng)求(qiu)之(zhi)。達磨初來(lai)曰(yue)：見此(ci)赤縣神州，有大乘象，成道必矣。此(ci)達磨之(zhi)來(lai)，欲仗(zhang)有力者(zhe)為求(qiu)是(shi)(shi)氣(qi)，以成其道，豈料謁(ye)梁未諧，至魏方得(de)成fo。因知是(shi)(shi)氣(qi)無(wu)其力者(zhe)，必不得(de)之(zhi)。紫陽(yang)真人(ren)乃(nai)依馬處(chu)厚(hou)之(zhi)力，王沖照乃(nai)得(de)韓富公之(zhi)力。石杏(xing)林(lin)授薛(xue)紫賢(xian)云：可往通邑大都，依有力者(zhe)為之(zhi)。是(shi)(shi)知此(ci)氣(qi)每好潛藏(zang)，無(wu)力者(zhe)安(an)能(neng)得(de)之(zhi)。太一真人(ren)《破(po)迷歌》曰(yue)：如何卻是(shi)(shi)道，太乙含真氣(qi)。白真人(ren)云：此(ci)氣(qi)即非呼(hu)吸(xi)氣(qi)，乃(nai)知卻是(shi)(shi)大素煙(yan)。我(wo)師曰(yue)：先天一氣(qi)自(zi)虛無(wu)中(zhong)來(lai)。
上(shang)(shang)陽子(zi)曰(yue)(yue)(yue)：誰(shui)能(neng)承當得此(ci)一句，便是(shi)活(huo)仙(xian)了也(ye)(ye)。蓋虛無中(zhong)來，卻不是(shi)從天(tian)上(shang)(shang)落底，既不從天(tian)上(shang)(shang)落，又(you)(you)非自己所有。孟子(zi)曰(yue)(yue)(yue)：吾善(shan)養(yang)(yang)(yang)(yang)吾浩(hao)然之(zhi)氣(qi)(qi)。其為(wei)氣(qi)(qi)也(ye)(ye)至(zhi)(zhi)(zhi)大(da)(da)至(zhi)(zhi)(zhi)剛，以(yi)直(zhi)(zhi)養(yang)(yang)(yang)(yang)而(er)無害。又(you)(you)曰(yue)(yue)(yue)：是(shi)集義(yi)(yi)所生者，非義(yi)(yi)襲(xi)(xi)而(er)取之(zhi)也(ye)(ye)。又(you)(you)曰(yue)(yue)(yue)：持其志(zhi)，無暴其氣(qi)(qi)。又(you)(you)曰(yue)(yue)(yue)：志(zhi)至(zhi)(zhi)(zhi)焉(yan)(yan)(yan)，氣(qi)(qi)次焉(yan)(yan)(yan)。次者，隨而(er)至(zhi)(zhi)(zhi)也(ye)(ye)。又(you)(you)曰(yue)(yue)(yue)：志(zhi)者氣(qi)(qi)之(zhi)帥(shuai)。既為(wei)氣(qi)(qi)之(zhi)帥(shuai)，必為(wei)氣(qi)(qi)主(zhu)。為(wei)之(zhi)主(zhu)者，使之(zhi)來即來，使之(zhi)住(zhu)即住(zhu)。又(you)(you)曰(yue)(yue)(yue)：配義(yi)(yi)與(yu)道。若大(da)(da)智慧底，于此(ci)便分(fen)清(qing)濁。何以(yi)故？曰(yue)(yue)(yue)吾善(shan)養(yang)(yang)(yang)(yang)，既而(er)曰(yue)(yue)(yue)以(yi)直(zhi)(zhi)養(yang)(yang)(yang)(yang)。此(ci)乃(nai)發明易中(zhong)之(zhi)直(zhi)(zhi)曰(yue)(yue)(yue)：夫干，其靜也(ye)(ye)專，其動也(ye)(ye)直(zhi)(zhi)，是(shi)以(yi)大(da)(da)生焉(yan)(yan)(yan)。故周子(zi)《愛蓮說》曰(yue)(yue)(yue)：中(zhong)通外直(zhi)(zhi)。亦是(shi)意也(ye)(ye)。又(you)(you)曰(yue)(yue)(yue)是(shi)集義(yi)(yi)所生，非義(yi)(yi)襲(xi)(xi)而(er)取。后云(yun)(yun)配義(yi)(yi)與(yu)道。以(yi)是(shi)而(er)知(zhi)，孟子(zi)以(yi)仁義(yi)(yi)言(yan)之(zhi)。又(you)(you)曰(yue)(yue)(yue)持其志(zhi)，無暴其氣(qi)(qi)；志(zhi)至(zhi)(zhi)(zhi)焉(yan)(yan)(yan)，氣(qi)(qi)次焉(yan)(yan)(yan)。則(ze)知(zhi)孟子(zi)非特善(shan)養(yang)(yang)(yang)(yang)，而(er)亦善(shan)取。曰(yue)(yue)(yue)云(yun)(yun)何取？曰(yue)(yue)(yue)以(yi)直(zhi)(zhi)取。曰(yue)(yue)(yue)云(yun)(yun)何來？曰(yue)(yue)(yue)義(yi)(yi)所生。曰(yue)(yue)(yue)云(yun)(yun)何見(jian)？日(ri)以(yi)志(zhi)為(wei)帥(shuai)。以(yi)是(shi)知(zhi)以(yi)是(shi)見(jian)，孰皆出(chu)頭頂(ding)著(zhu)，則(ze)他也(ye)(ye)有是(shi)知(zhi)是(shi)見(jian)了。《叅(can)同契(qi)》曰(yue)(yue)(yue)：此(ci)兩孔穴法，金(jin)氣(qi)(qi)亦相胥(xu)。《金(jin)碧經》曰(yue)(yue)(yue)：造化泉窟(ku)，陽氣(qi)(qi)發坤，日(ri)晷南至(zhi)(zhi)(zhi)，五星聯珠，日(ri)月合璧。葛仙(xian)蒲《流(liu)珠歌》曰(yue)(yue)(yue)：流(liu)珠流(liu)珠，役我(wo)區(qu)區(qu)；云(yun)(yun)游四海，歷涉(she)萬書；忙忙汲汲，忘寢失哺；叅(can)遍(bian)知(zhi)友(you)，燒竭汞朱(zhu)；三(san)十(shi)年內，日(ri)月長(chang)吁；吾今六十(shi)，憂赴(fu)三(san)涂；賴師傳授，元氣(qi)(qi)虛無；真(zhen)陰真(zhen)陽，一吸一呼(hu)；五液灌溉，洞房流(liu)酥；真(zhen)人度(du)我(wo)，要(yao)大(da)(da)丈夫。仙(xian)翁得此(ci)先天(tian)真(zhen)一之(zhi)氣(qi)(qi)，依法修煉，白(bai)日(ri)紫(zi)云(yun)(yun)騰(teng)空升舉，天(tian)下(xia)后世受其賜也(ye)(ye)。
天神者，妙(miao)萬物(wu)而言，依形而生。《黃(huang)庭經》云：至道(dao)不煩(fan)訣存真，泥丸
百節皆有(you)神(shen)(shen)(shen)(shen)。神(shen)(shen)(shen)(shen)名(ming)最多，莫(mo)能枚舉。身中(zhong)三(san)部，上部八景(jing)：發神(shen)(shen)(shen)(shen)、腦神(shen)(shen)(shen)(shen)、眼(yan)神(shen)(shen)(shen)(shen)、鼻神(shen)(shen)(shen)(shen)、耳神(shen)(shen)(shen)(shen)、口神(shen)(shen)(shen)(shen)、舌神(shen)(shen)(shen)(shen)、齒(chi)神(shen)(shen)(shen)(shen)；中(zhong)部八景(jing)：肺(fei)(fei)神(shen)(shen)(shen)(shen)、心神(shen)(shen)(shen)(shen)、肝(gan)神(shen)(shen)(shen)(shen)、脾神(shen)(shen)(shen)(shen)、左(zuo)腎(shen)(shen)神(shen)(shen)(shen)(shen)、右(you)腎(shen)(shen)神(shen)(shen)(shen)(shen)、膽(dan)神(shen)(shen)(shen)(shen)、喉神(shen)(shen)(shen)(shen)；下(xia)部八景(jing)：腎(shen)(shen)神(shen)(shen)(shen)(shen)、大(da)小腸神(shen)(shen)(shen)(shen)、胴神(shen)(shen)(shen)(shen)、胸(xiong)神(shen)(shen)(shen)(shen)、膈神(shen)(shen)(shen)(shen)、兩協神(shen)(shen)(shen)(shen)、左(zuo)陰(yin)左(zuo)陽(yang)神(shen)(shen)(shen)(shen)、右(you)陰(yin)右(you)陽(yang)神(shen)(shen)(shen)(shen)。身中(zhong)九宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)：心為(wei)(wei)絳霄宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)，腎(shen)(shen)為(wei)(wei)丹(dan)元(yuan)(yuan)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)，肝(gan)為(wei)(wei)蘭臺宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)，肺(fei)(fei)為(wei)(wei)尚書(shu)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)，脾為(wei)(wei)黃庭宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)，膽(dan)為(wei)(wei)天霐宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)，小腸為(wei)(wei)玄(xuan)靈(ling)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)，大(da)腸為(wei)(wei)木靈(ling)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)，膀(bang)胱為(wei)(wei)玉房(fang)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)。又有(you)元(yuan)(yuan)首(shou)九宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)：雙丹(dan)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)、明堂(tang)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)、丹(dan)田(tian)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)、泥丸宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)、流珠(zhu)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)、大(da)帝宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)、天庭宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)、極真(zhen)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)、玄(xuan)丹(dan)宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)、太皇宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)。又有(you)金(jin)樓(lou)重門十二亭長。身外有(you)一(yi)萬(wan)八千陽(yang)神(shen)(shen)(shen)(shen)，身內(nei)有(you)一(yi)萬(wan)八千陰(yin)神(shen)(shen)(shen)(shen)，共三(san)萬(wan)六千神(shen)(shen)(shen)(shen)。所主(zhu)者唯絳霄宮(gong)(gong)(gong)(gong)(gong)(gong)(gong)真(zhen)人(ren)(ren)(ren)(ren)，亦名(ming)肉(rou)團神(shen)(shen)(shen)(shen)，即(ji)心王(wang)也。又有(you)三(san)身神(shen)(shen)(shen)(shen)、四智神(shen)(shen)(shen)(shen)、三(san)魂(hun)神(shen)(shen)(shen)(shen)、七魄神(shen)(shen)(shen)(shen)、七元(yuan)(yuan)八識神(shen)(shen)(shen)(shen)。假名(ming)異字，難可悉數(shu)。
心(xin)王乃(nai)一(yi)身之(zhi)(zhi)(zhi)(zhi)君，萬(wan)神(shen)(shen)(shen)(shen)(shen)為之(zhi)(zhi)(zhi)(zhi)聽(ting)命焉(yan)。故能虛(xu)靈知覺，作止任(ren)滅，隨機應境(jing)，千變(bian)萬(wan)化，瞬息千里，夢寐百般(ban)。又能逆料未來，推測禍福，大(da)而(er)天(tian)(tian)(tian)下國(guo)家，小而(er)僻陋罅隙，無所不至。善(shan)藏(zang)喜怒哀樂、慈愛(ai)惡欲，又能隨人。其人表正(zheng)，其神(shen)(shen)(shen)(shen)(shen)亦正(zheng)，其人諂曲，神(shen)(shen)(shen)(shen)(shen)亦邪(xie)佞。人若絕欲忘(wang)情(qing)，精(jing)(jing)氣(qi)(qi)壯盛，神(shen)(shen)(shen)(shen)(shen)亦發旺明麗，形容美好。若人多欲勞損(sun)，神(shen)(shen)(shen)(shen)(shen)將衰而(er)不守。其人恃(shi)酒風顛，污名短行，神(shen)(shen)(shen)(shen)(shen)亦隨順(shun)，反(fan)益助之(zhi)(zhi)(zhi)(zhi)。《悟(wu)真篇(pian)》云：柰何精(jing)(jing)神(shen)(shen)(shen)(shen)(shen)屬(shu)陰，宅(zhai)舍難固。又云：修(xiu)真之(zhi)(zhi)(zhi)(zhi)士(shi)，若執己而(er)修(xiu)之(zhi)(zhi)(zhi)(zhi)，無過煉精(jing)(jing)、氣(qi)(qi)、神(shen)(shen)(shen)(shen)(shen)三物而(er)已(yi)。柰何三物一(yi)致，俱是(shi)(shi)后(hou)天(tian)(tian)(tian)地生，純陰而(er)無陽(yang)，安能化形于純陽(yang)，而(er)出(chu)乎天(tian)(tian)(tian)地之(zhi)(zhi)(zhi)(zhi)外耶。此言一(yi)身之(zhi)(zhi)(zhi)(zhi)精(jing)(jing)、氣(qi)(qi)、神(shen)(shen)(shen)(shen)(shen)也(ye)。紫陽(yang)蓋欲提省世人，未得(de)先天(tian)(tian)(tian)地之(zhi)(zhi)(zhi)(zhi)陽(yang)神(shen)(shen)(shen)(shen)(shen)，與身中精(jing)(jing)氣(qi)(qi)神(shen)(shen)(shen)(shen)(shen)相配(pei)，終不仙也(ye)。猶(you)傅大(da)士(shi)《金剛經偈》云：饒(rao)經八(ba)萬(wan)劫，終是(shi)(shi)落空亡。
今以先(xian)天地之(zhi)(zhi)神(shen)(shen)(shen)而(er)(er)(er)言，其(qi)神(shen)(shen)(shen)號無(wu)(wu)(wu)位真人(ren)。fo云(yun)紇利陀(tuo)耶fo。若識(shi)(shi)(shi)認得此(ci)神(shen)(shen)(shen)，卻有妙用。此(ci)神(shen)(shen)(shen)專主殺(sha)人(ren)，專主生人(ren)。修(xiu)仙求fo者，必要此(ci)神(shen)(shen)(shen)主之(zhi)(zhi)方得。此(ci)神(shen)(shen)(shen)元(yuan)來無(wu)(wu)(wu)頭無(wu)(wu)(wu)尾(wei)、無(wu)(wu)(wu)背無(wu)(wu)(wu)面、無(wu)(wu)(wu)名(ming)無(wu)(wu)(wu)字，乃(nai)能與(yu)fo同名(ming)同號，能順(shun)于人(ren)。若人(ren)姓張三，其(qi)神(shen)(shen)(shen)亦(yi)云(yun)張三。其(qi)人(ren)名(ming)金(jin)剛(gang)(gang)(gang)，其(qi)神(shen)(shen)(shen)亦(yi)云(yun)金(jin)剛(gang)(gang)(gang)。其(qi)人(ren)諱法跟，其(qi)神(shen)(shen)(shen)亦(yi)云(yun)法眼。人(ren)好(hao)食火(huo)(huo)棗(zao)。神(shen)(shen)(shen)亦(yi)好(hao)食火(huo)(huo)棗(zao)，蓋其(qi)性善(shan)隨人(ren)之(zhi)(zhi)所好(hao)，此(ci)乃(nai)先(xian)天地之(zhi)(zhi)神(shen)(shen)(shen)。《陰符經》曰：人(ren)知(zhi)其(qi)神(shen)(shen)(shen)而(er)(er)(er)神(shen)(shen)(shen)，不(bu)知(zhi)不(bu)神(shen)(shen)(shen)而(er)(er)(er)所以神(shen)(shen)(shen)也。大(da)修(xiu)行人(ren)，先(xian)明此(ci)神(shen)(shen)(shen)而(er)(er)(er)敬憚(dan)之(zhi)(zhi)。若能明了，即神(shen)(shen)(shen)仙矣(yi)。此(ci)神(shen)(shen)(shen)之(zhi)(zhi)功，能驅用四(si)心神(shen)(shen)(shen)、四(si)智(zhi)(zhi)神(shen)(shen)(shen)、八(ba)(ba)識(shi)(shi)(shi)神(shen)(shen)(shen)。非特能用，又能使之(zhi)(zhi)變化。八(ba)(ba)識(shi)(shi)(shi)變為八(ba)(ba)金(jin)剛(gang)(gang)(gang)，四(si)智(zhi)(zhi)化為四(si)pusa，四(si)心化為四(si)fo。［四(si)fo者］，一名(ming)紇利陀(tuo)耶fo、二名(ming)阿(a)賴陀(tuo)耶fo、三名(ming)質多耶fo，四(si)名(ming)干(gan)栗(li)陀(tuo)耶fo。四(si)智(zhi)(zhi)pusa，一名(ming)大(da)成就pusa、二名(ming)妙［意(yi)］觀察智(zhi)(zhi)pusa、三名(ming)平等(deng)性智(zhi)(zhi)pusa、四(si)名(ming)大(da)圓(yuan)鏡智(zhi)(zhi)pusa。八(ba)(ba)識(shi)(shi)(shi)金(jin)剛(gang)(gang)(gang)［者］，色(se)識(shi)(shi)(shi)金(jin)剛(gang)(gang)(gang)、聲、香、味、觸、法識(shi)(shi)(shi)金(jin)剛(gang)(gang)(gang)、傳送識(shi)(shi)(shi)金(jin)剛(gang)(gang)(gang)、含藏識(shi)(shi)(shi)金(jin)剛(gang)(gang)(gang)。
道呼神(shen)(shen)(shen)帝、神(shen)(shen)(shen)名眾多，不(bu)知修(xiu)煉底人(ren)，反(fan)為(wei)此(ci)神(shen)(shen)(shen)所役，安能驅駕而用之哉。《黃(huang)庭經》云：仙人(ren)道士(shi)非(fei)(fei)有神(shen)(shen)(shen)，積精(jing)累氣(qi)以為(wei)真(zhen)(zhen)(zhen)。又(you)云：方寸之中謹蓋藏，精(jing)神(shen)(shen)(shen)還歸老(lao)復壯。純陽祖(zu)師云：精(jing)神(shen)(shen)(shen)氣(qi)血(xue)歸三要(yao)，南北東西共一(yi)家(jia)。又(you)云：精(jing)養靈根氣(qi)養神(shen)(shen)(shen)，此(ci)真(zhen)(zhen)(zhen)真(zhen)(zhen)(zhen)外(wai)更無真(zhen)(zhen)(zhen)。曹真(zhen)(zhen)(zhen)人(ren)云：比(bi)來(lai)修(xiu)煉賴神(shen)(shen)(shen)氣(qi)，神(shen)(shen)(shen)氣(qi)不(bu)安空辛苦。又(you)云：神(shen)(shen)(shen)是(shi)性兮氣(qi)是(shi)命(ming)，神(shen)(shen)(shen)不(bu)外(wai)馳氣(qi)自定。虛靜(jing)天師云：神(shen)(shen)(shen)若出，便收來(lai)，神(shen)(shen)(shen)返身中氣(qi)自回。白真(zhen)(zhen)(zhen)人(ren)云：此(ci)神(shen)(shen)(shen)即非(fei)(fei)思慮神(shen)(shen)(shen)，可與元(yuan)始相比(bi)肩。是(shi)皆不(bu)外(wai)神(shen)(shen)(shen)氣(qi)精(jing)三物(wu)，是(shi)以三物(wu)相感，順則成(cheng)人(ren)，逆則生丹。
何謂順？一生二(er)，二(er)生三(san)，三(san)生萬物(wu)；故虛化(hua)神(shen)(shen)(shen)(shen)，神(shen)(shen)(shen)(shen)化(hua)氣(qi)(qi)，氣(qi)(qi)化(hua)精，精化(hua)形(xing)(xing)，形(xing)(xing)乃(nai)成(cheng)人。何謂逆？萬物(wu)含三(san)，三(san)歸二(er)，二(er)歸一；知(zhi)此道者，怡神(shen)(shen)(shen)(shen)守形(xing)(xing)，養形(xing)(xing)煉精，積精化(hua)氣(qi)(qi)，煉氣(qi)(qi)合神(shen)(shen)(shen)(shen)，煉神(shen)(shen)(shen)(shen)還虛，金(jin)丹乃(nai)成(cheng)。只在先天地之(zhi)一物(wu)耳。要此物(wu)至，卻憑(ping)先天地之(zhi)神(shen)(shen)(shen)(shen)功，役甩八識(shi)(shi)神(shen)(shen)(shen)(shen)，使之(zhi)采丹取鉛(qian)，堤防固濟(ji)，傳送保(bao)護，皆(jie)其力也(ye)(ye)。八識(shi)(shi)之(zhi)中(zhong)(zhong)(zhong)有(you)法識(shi)(shi)神(shen)(shen)(shen)(shen)，主人之(zhi)意(yi)，意(yi)行即(ji)(ji)行，意(yi)止即(ji)(ji)止。又平等性智pusa，主傳送識(shi)(shi)金(jin)剛。又大(da)(da)圓(yuan)鏡智pusa，主含藏識(shi)(shi)金(jin)剛。皆(jie)聽意(yi)神(shen)(shen)(shen)(shen)以主之(zhi)，意(yi)使之(zhi)去則去，使之(zhi)來(lai)(lai)即(ji)(ji)來(lai)(lai)。下(xia)(xia)(xia)工之(zhi)初，全仗此神(shen)(shen)(shen)(shen)以煉丹。故曰：神(shen)(shen)(shen)(shen)仙雖(sui)得(de)此神(shen)(shen)(shen)(shen)，要知(zhi)其家。《金(jin)丹歌》日：身譬屋兮(xi)屋譬身，卻將居(ju)者比精神(shen)(shen)(shen)(shen)。又云：中(zhong)(zhong)(zhong)央(yang)神(shen)(shen)(shen)(shen)室(shi)(shi)本(ben)虛閑，自有(you)先天真氣(qi)(qi)到(dao)。《資生經(jing)》曰；臍(qi)下(xia)(xia)(xia)三(san)寸為(wei)下(xia)(xia)(xia)丹田，方圓(yuan)四(si)寸，著于脊(ji)梁、兩腎中(zhong)(zhong)(zhong)間，左青右白(bai)，上黃下(xia)(xia)(xia)黑，中(zhong)(zhong)(zhong)央(yang)赤色，名曰大(da)(da)海(hai)，貯其血氣(qi)(qi)；亦名大(da)(da)中(zhong)(zhong)(zhong)，極(ji)言人身上下(xia)(xia)(xia)四(si)向最為(wei)中(zhong)(zhong)(zhong)也(ye)(ye)。中(zhong)(zhong)(zhong)央(yang)正位，即(ji)(ji)丹田，金(jin)胎神(shen)(shen)(shen)(shen)室(shi)(shi)也(ye)(ye)。《金(jin)碧(bi)經(jing)》曰：神(shen)(shen)(shen)(shen)室(shi)(shi)者，丹之(zhi)樞轄，眾石之(zhi)父(fu)母，砂汞別居(ju)，出陽(yang)入陰。又曰：神(shen)(shen)(shen)(shen)室(shi)(shi)用施(shi)行，金(jin)丹然后成(cheng)。又曰：神(shen)(shen)(shen)(shen)室(shi)(shi)設位，變化(hua)在乎(hu)其中(zhong)(zhong)(zhong)矣。神(shen)(shen)(shen)(shen)室(shi)(shi)者，上下(xia)(xia)(xia)釜也(ye)(ye)。設位者，列雌雄配合之(zhi)密也(ye)(ye)。變化(hua)者，謂鉛(qian)汞之(zhi)用也(ye)(ye)。
我師(shi)曰：圣人(ren)恐泄天(tian)機(ji)，道家(jia)以妙有真空為(wei)宗，多借喻(yu)曰朱砂水(shui)銀、紅鉛黑汞、嬰兒(er)姹(cha)女、丁公黃婆、黃芽白雪(xue)等類(lei)。近于著實，致令迷人(ren)妄亂猜度。學(xue)(xue)人(ren)將似是而(er)非者執以為(wei)有，卻(que)謂(wei)金母(mu)是圓外(wai)藥，滯(zhi)于有形滓質，采戰穢行(xing)，而(er)終莫(mo)悟真空之(zhi)妙。釋(shi)氏以妙空不空為(wei)宗，多喻(yu)之(zhi)曰狐孫狗(gou)子、露柱剎竿、黃花翠竹、棒拂花草、燈籠fo殿、西江水(shui)、趙州(zhou)茶(cha)等類(lei)。全無意義，使人(ren)不可解悟。學(xue)(xue)者思之(zhi)不得(de)，議之(zhi)不及，遂(sui)云禪機(ji)因(yin)執為(wei)無，流于頑(wan)空靜(jing)坐，入定(ding)出神，而(er)終莫(mo)悟不空之(zhi)妙。豈(qi)知禪憂頑(wan)坐，道怕傍門，學(xue)(xue)fo修仙(xian)，一(yi)件事大。
我(wo)自得師一(yi)(yi)言(yan)之(zhi)(zhi)(zhi)下(xia)，如光明鏡掛(gua)于高堂(tang)，物去物來，無(wu)不(bu)照了(le)。今特指出(chu)一(yi)(yi)條大(da)(da)路，共諸人(ren)(ren)(ren)行。彭真(zhen)(zhen)人(ren)(ren)(ren)云：一(yi)(yi)日(ri)可(ke)(ke)以奪四(si)千二(er)(er)百二(er)(er)十年(nian)天(tian)(tian)(tian)(tian)地(di)正氣。無(wu)名子(zi)曰(yue)：天(tian)(tian)(tian)(tian)一(yi)(yi)生水，在(zai)人(ren)(ren)(ren)曰(yue)精(jing)，地(di)二(er)(er)生火，在(zai)人(ren)(ren)(ren)曰(yue)神(shen)。大(da)(da)修(xiu)行人(ren)(ren)(ren)，早用妙意觀(guan)察(cha)智pusa，役使紇利(li)陀(tuo)耶fo，八月(yue)初三夜子(zi)癸(gui)時，急(ji)走西川，采鉛取(qu)金，疾駕(jia)白虎，與傳(chuan)送識金剛一(yi)(yi)同(tong)回還，付(fu)與妙觀(guan)察(cha)智pusa，送歸神(shen)室(shi)，與勾陳神(shen)君(jun)、螣蛇(she)神(shen)君(jun)，而同(tong)收(shou)貯，關鎖封固。初則虎龍交(jiao)戰，后(hou)則龍虎降伏(fu)。妙觀(guan)察(cha)智pusa，與干栗陀(tuo)耶fo，戮力(li)同(tong)心，不(bu)可(ke)(ke)暫離，日(ri)夕衛護。如此保(bao)顧十月(yue)之(zhi)(zhi)(zhi)后(hou)，卻有一(yi)(yi)個(ge)金色頭陀(tuo)，道曰(yue)上(shang)陽(yang)真(zhen)(zhen)人(ren)(ren)(ren)，在(zai)內(nei)作(zuo)主。二(er)(er)fo仍前照管，不(bu)使輕離遠出(chu)，一(yi)(yi)周二(er)(er)載，二(er)(er)fo分付(fu)與上(shang)陽(yang)真(zhen)(zhen)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)后(hou)，方可(ke)(ke)受(shou)賞言(yan)功。正陽(yang)翁曰(yue)：縱橫天(tian)(tian)(tian)(tian)地(di)不(bu)由親(qin)，其是之(zhi)(zhi)(zhi)謂也(ye)(ye)。章思廉《出(chu)神(shen)訣》云：得太極全(quan)體，見(jian)本(ben)來面(mian)目。先天(tian)(tian)(tian)(tian)一(yi)(yi)點真(zhen)(zhen)，后(hou)天(tian)(tian)(tian)(tian)卻是屋(wu)。呂(lv)祖(zu)師云：九年(nian)火候(hou)真(zhen)(zhen)經過，忽(hu)爾(er)天(tian)(tian)(tian)(tian)門頂中破(po)，真(zhen)(zhen)人(ren)(ren)(ren)出(chu)現大(da)(da)神(shen)通，從此天(tian)(tian)(tian)(tian)仙可(ke)(ke)相賀(he)。后(hou)天(tian)(tian)(tian)(tian)地(di)之(zhi)(zhi)(zhi)神(shen)及先天(tian)(tian)(tian)(tian)地(di)之(zhi)(zhi)(zhi)神(shen)，億乘萬騎，隨逐已成真(zhen)(zhen)人(ren)(ren)(ren)，同(tong)駕(jia)云駢，逕(jing)詣三清，均受(shou)仙秩(zhi)。是之(zhi)(zhi)(zhi)謂白日(ri)升天(tian)(tian)(tian)(tian)也(ye)(ye)，是云大(da)(da)丈夫之(zhi)(zhi)(zhi)事畢也(ye)(ye)。
下面的網址有圖片可以參考 修成什么樣只有自己才知道 別人說的終究會誤導你 就像呂祖爺一樣 修成金丹 在小腹部 可以做開一壺水
這幅聯語刻在古樓觀說經臺老子祠大門內《道德經》碑石之側。上聯右上角標明「太上老君作」。其中七個字《康熙字典》中收有，其余辭書都無從查考。但根據道士相傅，上聯讀作「玉爐燒煉延年藥」，下聯讀作「正道行修益壽丹」。這十四個字都是按照道教經義，依六書構字中的會意之法而創造出來的、具有特定含義的字！屬道家關于養生修煉的聯語。這些字是按照養生之法結合道教修煉內涵構造而成，而道家修煉的思想來源于“老莊”，其余則源于中醫上的思想認知，二者相輔相成。
自家水，顧名思義，自身的水，即體內的一切津液及其輸布運行，自然包括你所說的口水尿液什么的，亦可解為中醫所講的腎，不僅之所能見的液態物質，更是指精氣，中醫講腎為水臟，腎在五行之中又屬水，故此處自家水之水，應理解為中醫里的腎，此處講腎，不僅是臟器也是系統，就是說不是解剖學理的單獨器官，含義要更廣些，腎在中醫里又稱先天之本，能藏精氣，故而將其作為養生之本，上品之藥
精是精微、精華之意，在中醫學中認為是構成人體和維持人體生長發育及各種功能活動的基本物質，分為先天之精和后天之精，此兩者先天生后天，后天養先天，相互依存相互為用，功能出處不同但同歸于腎，先天之精稟受于父母，即生殖之精，與生俱來，是構成生命從胚胎發育的原始物質，人出生后，就藏于腎中，幫助性器官和性激素的發育及釋放；后天之精源于脾胃，是從因食物的消化吸收中得來的水谷精微，及臟腑之精，來源于五臟六腑對水谷的運化，有作用與滋養維持各個臟腑組織，《素問·上古天真論》中說：“腎者主水，受五臟六腑之精而藏之。”腎藏精，主生長發育和生殖，故而與養生密切相關，所以道家修煉或是中國傳統流傳下來的修煉里都講要清心寡欲筑基煉精
又腎藏精，而生命運行離不開精，故而，腎主一身之陰陽為五臟六腑之本，乃水火之宅，寓真陰而含真陽，腎精與腎氣組成腎中精氣，再分為腎陰腎陽，即是真陰真陽，又稱元陰元陽、真水真火、命門之水命門之火，為人體陰液與陽氣之根本，道家《丹經˙悟真篇》中「人人本有長生藥，只是迷途枉自拋，甘露降時天地合，黃芽生處坎離交」指的就是腎
腎又主水和氣化，主要指腎中精氣的氣化功能，對于體內津液的輸布和排泄，維持體內進液代謝的平衡起著極為重要的調節作用，分為1.升清降濁2.司膀胱開合3.三焦等臟腑的功能活動的促進作用，另外，腎在液為唾,就是我們說的口水，所以，在自家水里是包括尿液和口水的，唾為腎精所化，咽而不吐，有滋養腎中精氣的作用，所以修煉養生的人中流傳著“飲玉漿”來養生或煉丹的方法
另(ling)，腎在前面所述(shu)的(de)基礎上，又(you)有主(zhu)納氣的(de)功能，指(zhi)腎有攝納肺所吸入的(de)清氣，防止呼吸表淺的(de)生理功能，即維(wei)持人氣血(xue)運行(xing)的(de)功能，而氣血(xue)的(de)正(zheng)常循行(xing)又(you)是養(yang)生的(de)前提(ti)，所以(yi)，這“自家水”自然是養(yang)生良藥，長生之藥
結丹分內丹和外丹
內丹是以天人合一思想為指導，以人體為鼎爐，精氣神為藥物，而在體內凝練結丹的修行方式。其理論思想與中醫思想不謀而合，經過丹能在經絡里的不斷疏通，從而達到“經絡全通、百骸俱暖”高質量生活狀態，其修煉步驟是“煉己筑基、煉精化炁、煉炁化神、煉神還虛、煉虛合道”。 從中華道家宗祖軒轅黃帝求道于廣成子記載算起，內丹已經經歷了五千年的發展歷程。可見遠古時期，先民們就已經開始修煉金丹大道了。資料來源于玄珠內丹介紹。
內丹修行就是積聚能量疏通自身經絡，練功時間越長，正氣越多，病、邪、穢氣等不干凈氣態自然逐漸減少直至消失！從而內氣充盈，病氣無存，達到神清氣爽高精神狀態，繼續修行能量互相感應形成人體生物場，尤其是練功時候這個生物場會無限制擴大，與宇宙不斷重疊，直至合一， 這就是道家內丹說的天人合一，此時念的咒語會跟波一樣隨時來影響宇宙，這時人處在自身的生物場中無比的舒服愉悅，身心達到極好的調整。 丹 原指用[1]鉛汞等礦物煉制而成的紅色或丸狀的藥物，被認為服之能長生不死，羽化成仙。據稱，道教信徒煉制這種理想中的長生不死藥的過程，須經“七返九還”，最后復歸于“道之初始”，故稱“還丹”，《周易參同契》云：“金來歸性初，乃得稱還丹”。又此丹以金（實為鉛、汞）為主要原料，故稱“金丹”，并取“金性不朽敗”之義，以喻還丹能令人永生不死。
[2]亦稱“還丹”、“金丹”、“內金丹”、“大丹”，為道教重要的煉養方術。內丹是指在人體內煉成的長生不死藥，其所需原料精、氣、神，亦用外丹術語喻稱鉛汞，其煉制過程亦如外丹之經七返九還而復歸本初之道，故亦稱還丹、金丹。張伯端《金丹四百字》釋云：“以火（喻神）煉金（喻氣），返本還源，謂之金丹也。”
其(qi)實你(ni)還要了解丹(dan)法天(tian)元(yuan)丹(dan)法 地元(yuan)丹(dan)法人元(yuan)丹(dan)法等等這些丹(dan)法若是(shi)沒有師傅教授最(zui)好不(bu)要修習 德行不(bu)足 亦(yi)不(bu)要修習 心性(xing)不(bu)純(chun) 否則易(yi)有危(wei)險言盡于此
很多丹道養生愛好者認為丹道筑基很容易，以為丹法就是打坐，這是一種錯誤的認知。所很多愛好者，修持多年，都沒能正式踏入丹道正功的門，甚至尚不能真正地入靜，這都是忽略丹道修行的基礎，邋等而求的結果。
那么，丹道筑基都包含哪些內容？需要達到什么目的呢？
簡單說，就是調、孕出真藥物，即先天真一之炁。
要想打開玄關、調得真藥，一要認清藥物的清濁、真假與老嫩；二要補足身體虧損的后天精氣神，并調和五臟，恢復身體的平衡；三要懂得調藥之真法。
否則，是萬難調得真藥，筑基有成的。
這其中，胎息和神氣的清虛是必要條件。
只有在神氣清虛的功境下，在胎息的功境下才能調、孕得真藥，先天真一之炁才可產生。
胎息是后天之先天，是回到“處胎”的境界，從而能夠調、孕出真藥。
這也是祖師用“孕藥”一詞的初衷。
反之，不在胎息之功態下，就不能稱之為“孕藥”，因為尚在后天境界，無法生出真一之炁。
伍沖虛祖師在《天仙正理直論先天后天二炁直論》中講：“唯是神與精也，只用先天，忌用后天。”華陽祖師在《金仙證論》中也講到：“欲修大道者，理無別訣，無非神炁而已。先須窮其造化，究其清濁，則精生方可探攝。”可見，伍柳丹法是講究先天之根本的，講究清虛，而非后天作用。
在先天清虛之功境之下，“則精生方可探攝”。
這里就產生了一個問題： 既然丹道全在先天，忌用后天，那么如何達到先天的功境呢？如何達到胎息呢？
實際這些才是丹道下手的又作之法，或者說是丹道正功的加行之法。
對于身體精氣神已經虧損的人來說，想要達到先天胎息之境，需要完成具備幾個條件，或者說需要修四個加行的功法：
一凝神以達神清；
二調和五臟，使身體恢復相對健康狀態；
三固精以修補后天虧損；
四服氣胎息乃至可相對辟谷以達身心的清虛。
由此四個條件，則胎息不修而得，從而具備了調、孕藥的功境。
往后即可從事正式的丹道正功，開始調藥。
沖虛真人說：“精炁旺，則神亦旺，而法力大；精炁耗，則神亦耗而弱。” 實際上，如果上述功夫不能達到，身體得不到修復，一經打坐，必然散亂昏沉，難以入靜，那么調藥也就了無可得了。
當然，有些人會把靜坐的各種生理、心理反應當做是一些功境功能，那也是無可奈何了。
在這里，我們還需要解釋一個疑問：有人會認為，胎息不是已經達到了煉氣化神階段了嗎？怎么還只是丹法的開始？
實際上，胎息的確是丹道的前提，是先天與后天境界的分水嶺。有欲是為后天；無欲是為先天。
胎息是回到母親已孕而為我之處胎境界，是后天之先天；通過煉精化氣和大藥過關服食后，進入父母未生我之先天之先天的大定真空，涵養元神。
所以，調藥階段的胎息是后天之先天境界；煉氣化神的胎息大定是先天之先天境界。
這是他們的區別。
那么，或者又有人問了，你說的這個調藥階段就需要胎息，有依據嗎？
當然有的，若說是師門傳授，怕有人說那是自說自話。
我還是引用經典來解答吧！
沖虛真人《天仙正理直論伏炁直論》中講：“唯能伏炁，則精可返，而復還為先天之炁；神可凝，而復還為先天之神。所以煉精者，欲以調此炁而伏也。” 《大成捷要》中再論述玄關竅開時，也說到其中一個重要的景征是“玉洞雙吹”，所謂“玉洞雙吹”即是鼻孔后天呼吸之氣由胎息而再起，當此之時即是玄關竅開。
當然其中還有其他之內景，這里不多贅述。
相信通過上述的解釋，大家應該能夠明了胎息實在是丹道修行入門的鐵門坎了。
以上是丹道調藥之前的筑基功夫之論，而廣義的丹道筑基還包括了調、孕藥和煉精化氣。
此初關功夫(fu)，則(ze)不是本(ben)文要討論的內容了，就不再論述。
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