此道家內丹內丹術之丹道養(yang)生內(nei)丹術上陽子金丹，由(you)道(dao)醫閣(ge)整編自明(ming)代正統(tong)道(dao)藏：采取妙用章、真土妙用章、神化妙用章
上陽子金丹大要之采取妙用章
《陰符經》曰(yue)(yue)(yue)：其盜機也，天下莫(mo)能(neng)見，莫(mo)能(neng)知。君子得之(zhi)(zhi)固窮(qiong)，小人(ren)得之(zhi)(zhi)輕命。《黃庭(ting)經》云(yun)(yun)：玄(xuan)膺氣管受精(jing)府(fu)，急固子精(jing)須自持。《叅(can)同契》曰(yue)(yue)(yue)：采之(zhi)(zhi)類白，造(zao)之(zhi)(zhi)則朱。又(you)曰(yue)(yue)(yue)：昴畢之(zhi)(zhi)上，震(zhen)出為征，陽氣造(zao)端，初(chu)九潛龍。《金碧經》曰(yue)(yue)(yue)：磁石(shi)吸鐵，隔礙潛通。正陽翁曰(yue)(yue)(yue)：有無交入為丹本。紫(zi)陽真人(ren)曰(yue)(yue)(yue)：鉛(qian)遇癸(gui)(gui)生須急采。又(you)曰(yue)(yue)(yue)：甘露降時天地合(he)，黃芽生處坎(kan)(kan)離(li)交。朱震(zhen)《易傳》云(yun)(yun)：晦日朔旦，坎(kan)(kan)月離(li)日，會于壬癸(gui)(gui)。又(you)云(yun)(yun)：三日暮，震(zhen)象(xiang)，月出庚。
上(shang)陽(yang)子(zi)曰(yue)(yue)(yue)(yue)：看(kan)書要(yao)達古(gu)人(ren)意(yi)，若只(zhi)念字又何(he)(he)(he)益，且如日月會(hui)壬癸(gui)(gui)，三日之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)暮震(zhen)(zhen)始生(sheng)(sheng)，此(ci)固不(bu)(bu)(bu)(bu)可(ke)以(yi)(yi)猜曉(xiao)，況只(zhi)尋常看(kan)過乎。謂(wei)(wei)如有無(wu)交(jiao)(jiao)(jiao)(jiao)入，癸(gui)(gui)生(sheng)(sheng)急(ji)(ji)采(cai)，天地合(he)，坎離交(jiao)(jiao)(jiao)(jiao)。此(ci)無(wu)真(zhen)師口授(shou)，強(qiang)猜不(bu)(bu)(bu)(bu)得，是云真(zhen)實希有之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妙義(yi)也。何(he)(he)(he)謂(wei)(wei)交(jiao)(jiao)(jiao)(jiao)？曰(yue)(yue)(yue)(yue)：交(jiao)(jiao)(jiao)(jiao)以(yi)(yi)不(bu)(bu)(bu)(bu)交(jiao)(jiao)(jiao)(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)交(jiao)(jiao)(jiao)(jiao)。何(he)(he)(he)謂(wei)(wei)合(he)？曰(yue)(yue)(yue)(yue)：合(he)以(yi)(yi)不(bu)(bu)(bu)(bu)合(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)合(he)。何(he)(he)(he)謂(wei)(wei)采(cai)？曰(yue)(yue)(yue)(yue)：采(cai)以(yi)(yi)不(bu)(bu)(bu)(bu)采(cai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)采(cai)。何(he)(he)(he)謂(wei)(wei)不(bu)(bu)(bu)(bu)采(cai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)采(cai)？曰(yue)(yue)(yue)(yue)：擘裂鴻(hong)(hong)蒙(meng)(meng)，采(cai)以(yi)(yi)不(bu)(bu)(bu)(bu)采(cai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)采(cai)。何(he)(he)(he)謂(wei)(wei)不(bu)(bu)(bu)(bu)交(jiao)(jiao)(jiao)(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)交(jiao)(jiao)(jiao)(jiao)？曰(yue)(yue)(yue)(yue)：鑿開(kai)渾(hun)敦，交(jiao)(jiao)(jiao)(jiao)以(yi)(yi)不(bu)(bu)(bu)(bu)交(jiao)(jiao)(jiao)(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)交(jiao)(jiao)(jiao)(jiao)。何(he)(he)(he)謂(wei)(wei)不(bu)(bu)(bu)(bu)合(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)合(he)？曰(yue)(yue)(yue)(yue)：恍惚窈冥，合(he)以(yi)(yi)不(bu)(bu)(bu)(bu)合(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)合(he)。蓋鴻(hong)(hong)蒙(meng)(meng)未判，須尋太(tai)易之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)先。渾(hun)沌(dun)既分，則究癸(gui)(gui)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)際(ji)，窈冥無(wu)象，以(yi)(yi)求(qiu)其真(zhen)。何(he)(he)(he)謂(wei)(wei)鴻(hong)(hong)蒙(meng)(meng)？曰(yue)(yue)(yue)(yue)：形(xing)如雞(ji)子(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)初(chu)，比(bi)似中黃之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)義(yi)。何(he)(he)(he)謂(wei)(wei)渾(hun)混(hun)？曰(yue)(yue)(yue)(yue)：月出庚(geng)申之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)，震(zhen)(zhen)生(sheng)(sheng)昴畢之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方(fang)。夫雞(ji)卵分形(xing)，知(zhi)未始太(tai)極之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)肇；庚(geng)方(fang)月現，推癸(gui)(gui)生(sheng)(sheng)復(fu)至之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)。何(he)(he)(he)謂(wei)(wei)恍惚窈冥？曰(yue)(yue)(yue)(yue)：勸(quan)君窮(qiong)取生(sheng)(sheng)身處，種向干(gan)家交(jiao)(jiao)(jiao)(jiao)感宮。無(wu)名子(zi)曰(yue)(yue)(yue)(yue)：癸(gui)(gui)生(sheng)(sheng)者，時(shi)將丑也。紫陽(yang)翁云：白虎首經至寶，華池神(shen)水真(zhen)金。象川翕(xi)曰(yue)(yue)(yue)(yue)：癸(gui)(gui)日子(zi)時(shi)急(ji)(ji)采(cai)，不(bu)(bu)(bu)(bu)得逾時(shi)，是言(yan)采(cai)取也。但癸(gui)(gui)與子(zi)非天干(gan)地支之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)擬，又復(fu)與震(zhen)(zhen)非易中爻上(shang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文。吾所謂(wei)(wei)大(da)要(yao)者，如坎離會(hui)癸(gui)(gui)，月出震(zhen)(zhen)生(sheng)(sheng)，恍惚窈冥，雞(ji)子(zi)大(da)易，皆于人(ren)身求(qiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是以(yi)(yi)冬至不(bu)(bu)(bu)(bu)在子(zi)也。
上陽子曰：今之言采取者，當明以何物為采取之具，何者為采取之神也。緣督子曰：人之靈明知覺者，即無也，神也；絪縊活動者，即有也，氣也。正陽祖師曰：鉆天入地承誰力，妙用靈通須是神。蓋是者此也，神者物也，言必須以此物為采取之家具也。丹陽翁曰：速把我人山放倒，急將龍虎穴沖開。《叅同契》曰：耳目口三寶，閉塞勿發通，真人潛深淵，浮游守規中。此皆專心致志，躬己以聽命也。又曰：離氣納營衛，坎乃不用聰，兌合不以談，希言順鴻蒙，三者既關楗，緩體處空房。委志歸虛無，無念以為常。此則言去我之聲色言語，而有所待也。當其采藥之時，關防慎密，謹戒尤切。在易之復卦曰：復，其見天地之心乎。又曰：先王至日閉關，商旅不行，后不省方。此易中之謹戒也。《指迷詩》云：塞兌垂簾寂默窺，滿空白雪亂叅差，殷蔥收拾無令失，佇看孤輪月上時。兌者，口也。簾者，目也。白雪者，外丹也。此正陽翁令后人于采取之際，當如此而謹戒者也。廣成子謂黃帝曰：慎汝內(nei)，閉汝外，多(duo)知(zhi)為敗，我(wo)為汝遂(sui)于大明之上矣，至(zhi)彼至(zhi)陽之原也；為汝入(ru)于窈冥之門矣，至(zhi)彼至(zhi)陰之原也。又曰：彼其物(wu)無(wu)窮，而人皆以為終；彼其物(wu)無(wu)測，而人皆以為極。
上(shang)陽(yang)子曰(yue)(yue)：以(yi)(yi)為(wei)極(ji)(ji)者(zhe)，立人(ren)之(zhi)極(ji)(ji)也。至陽(yang)至陰之(zhi)原，即(ji)(ji)(ji)無(wu)窮(qiong)無(wu)測之(zhi)門(men)，玄牝是(shi)也。紫陽(yang)真(zhen)人(ren)曰(yue)(yue)：但將(jiang)(jiang)地(di)魄擒(qin)朱汞，自有天魂制水金(jin)。地(di)魄者(zhe)，虎之(zhi)弦(xian)氣，坎中(zhong)(zhong)(zhong)之(zhi)陽(yang)也。天魂者(zhe)，龍(long)(long)之(zhi)弦(xian)氣，離(li)中(zhong)(zhong)(zhong)之(zhi)陰也。虎為(wei)鉛(qian)、為(wei)君(jun)、為(wei)主，故(gu)先取之(zhi)將(jiang)(jiang)來擒(qin)汞；龍(long)(long)為(wei)汞、為(wei)臣、為(wei)賓、故(gu)后用(yong)以(yi)(yi)制鉛(qian)。是(shi)故(gu)虎以(yi)(yi)陰中(zhong)(zhong)(zhong)之(zhi)陽(yang)火(huo)烹煉干(gan)龍(long)(long)，龍(long)(long)即(ji)(ji)(ji)發陽(yang)中(zhong)(zhong)(zhong)之(zhi)陰火(huo)以(yi)(yi)應(ying)之(zhi)。鉛(qian)汞相并和(he)合(he)凝結了，即(ji)(ji)(ji)時(shi)餌歸金(jin)室(shi)。古仙詩曰(yue)(yue)：香從臭內出，甜向苦中(zhong)(zhong)(zhong)來。正(zheng)陽(yang)翁曰(yue)(yue)：及夫采藥(yao)(yao)于(yu)九宮之(zhi)上(shang)，得之(zhi)而下，入于(yu)黃庭；抽鉛(qian)于(yu)曲(qu)江之(zhi)下，般(ban)(ban)(ban)之(zhi)而上(shang)升內院。玉(yu)液、金(jin)液本還丹(dan)，般(ban)(ban)(ban)運可(ke)以(yi)(yi)煉形，而使(shi)水上(shang)行。君(jun)火(huo)、民(min)火(huo)本煉形，般(ban)(ban)(ban)運可(ke)以(yi)(yi)燒丹(dan)，而使(shi)火(huo)下進。五氣朝元，般(ban)(ban)(ban)運各有時(shi)；三(san)花聚頂(ding)，般(ban)(ban)(ban)運各有日(ri)。神聚多魔，般(ban)(ban)(ban)真(zhen)火(huo)以(yi)(yi)焚身，則三(san)尸絕跡；藥(yao)(yao)就海枯(ku)，運霞漿而沐浴(yu)，則入水無(wu)波(bo)。又(you)曰(yue)(yue)：龍(long)(long)虎相交而變(bian)黃芽，抽鉛(qian)添(tian)汞而成大藥(yao)(yao)。玄武(wu)宮中(zhong)(zhong)(zhong)而金(jin)晶才起，玉(yu)京山下而真(zhen)氣方升。走(zou)河車(che)于(yu)頂(ding)上(shang)，灌玉(yu)液于(yu)中(zhong)(zhong)(zhong)衢，起龍(long)(long)虎而飛金(jin)晶，養胎(tai)仙而生真(zhen)氣。
上陽(yang)子曰(yue)：圣師接(jie)人，唯恐不至(zhi)，且修煉事大(da)，既非(fei)燒煮，而(er)下(xia)手(shou)采(cai)取(qu)(qu)(qu)，又(you)(you)不得(de)而(er)聞見也(ye)(ye)(ye)(ye)(ye)。其言采(cai)取(qu)(qu)(qu)者，采(cai)何物(wu)也(ye)(ye)(ye)(ye)(ye)，取(qu)(qu)(qu)何等也(ye)(ye)(ye)(ye)(ye)？吾今重為(wei)(wei)顯說。夫(fu)采(cai)取(qu)(qu)(qu)者，采(cai)先(xian)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)，取(qu)(qu)(qu)真(zhen)(zhen)(zhen)一(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)鉛(qian)(qian)；采(cai)坎(kan)中(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)爻，取(qu)(qu)(qu)水中(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)虎(hu)；采(cai)黑中(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)白(bai)，取(qu)(qu)(qu)陰中(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陽(yang)。卻非(fei)傍門采(cai)精取(qu)(qu)(qu)血(xue)，又(you)(you)非(fei)入室補(bu)腦還(huan)精；非(fei)用靈(ling)柯一(yi)(yi)深九(jiu)淺，又(you)(you)非(fei)三峰(feng)采(cai)戰穢行(xing)。彼皆(jie)一(yi)(yi)等濁俗愚夫(fu)，不求真(zhen)(zhen)(zhen)師，迷(mi)迷(mi)相指，非(fei)唯自(zi)失(shi)，并(bing)害道真(zhen)(zhen)(zhen)。大(da)修行(xing)人須究(jiu)生(sheng)身，明太(tai)極(ji)已(yi)前之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心，參造化未(wei)始之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妙。晦朔(shuo)屏耀，月映太(tai)陽(yang)而(er)復(fu)明；西南得(de)朋，光(guang)吐庚方(fang)而(er)成(cheng)震。究(jiu)竟到此(ci)，則知人稟先(xian)天(tian)(tian)(tian)虛無窈冥(ming)真(zhen)(zhen)(zhen)一(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)而(er)生(sheng)者也(ye)(ye)(ye)(ye)(ye)，則知母之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)復(fu)有(you)(you)母也(ye)(ye)(ye)(ye)(ye)，則知真(zhen)(zhen)(zhen)鉛(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宗(zong)祖(zu)也(ye)(ye)(ye)(ye)(ye)。何謂(wei)(wei)真(zhen)(zhen)(zhen)鉛(qian)(qian)宗(zong)祖(zu)？夫(fu)渾(hun)淪已(yi)判，干(gan)乃成(cheng)巽，久變為(wei)(wei)離，而(er)其真(zhen)(zhen)(zhen)陽(yang)寄于(yu)坎(kan)中(zhong)(zhong)(zhong)，是(shi)以(yi)(yi)坎(kan)中(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)金，元(yuan)(yuan)屬于(yu)干(gan)，此(ci)為(wei)(wei)真(zhen)(zhen)(zhen)鉛(qian)(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宗(zong)祖(zu)也(ye)(ye)(ye)(ye)(ye)。何謂(wei)(wei)母之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)母？在天(tian)(tian)(tian)地未(wei)根之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)前，有(you)(you)物(wu)混成(cheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)，含(han)靈(ling)至(zhi)妙之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)瑞，此(ci)為(wei)(wei)母之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)母也(ye)(ye)(ye)(ye)(ye)。大(da)修行(xing)人既明采(cai)取(qu)(qu)(qu)，又(you)(you)悟(wu)生(sheng)身，須考氣(qi)候(hou)。且一(yi)(yi)月之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)止有(you)(you)一(yi)(yi)日(ri)，一(yi)(yi)日(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)內唯在一(yi)(yi)時，一(yi)(yi)時之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)分(fen)為(wei)(wei)六候(hou)，止用二候(hou)以(yi)(yi)為(wei)(wei)采(cai)取(qu)(qu)(qu)，則一(yi)(yi)時中(zhong)(zhong)(zhong)尚余四(si)候(hou)，四(si)候(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)內卻名(ming)合(he)丹(dan)。合(he)丹(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妙，急以(yi)(yi)己(ji)汞合(he)鉛(qian)(qian)于(yu)斯時也(ye)(ye)(ye)(ye)(ye)。調和真(zhen)(zhen)(zhen)息(xi)，周流(liu)六虛，自(zi)太(tai)玄(xuan)關(guan)逆流(liu)至(zhi)天(tian)(tian)(tian)谷穴(xue)，而(er)吞(tun)入黃金室也(ye)(ye)(ye)(ye)(ye)。斯乃元(yuan)(yuan)年起(qi)火(huo)下(xia)手(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)工。故真(zhen)(zhen)(zhen)一(yi)(yi)子曰(yue)：立(li)創鼎(ding)器，運(yun)動天(tian)(tian)(tian)機。初則全無形質，一(yi)(yi)如鴻(hong)蒙混沌(dun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)，既經起(qi)火(huo)運(yun)符，便應元(yuan)(yuan)年滋產。《叅(can)同契(qi)》曰(yue)：冠婚氣(qi)相紐，元(yuan)(yuan)年乃芽滋。是(shi)為(wei)(wei)受氣(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)初也(ye)(ye)(ye)(ye)(ye)。古歌曰(yue)：黃芽鉛(qian)(qian)汞造，陰殼含(han)陽(yang)華。是(shi)謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)男子懷胎也(ye)(ye)(ye)(ye)(ye)。端坐面壁之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功，于(yu)此(ci)乎見。
上陽子金丹大要之真土妙用章
伯陽真人(ren)曰(yue)：土(tu)游(you)于四季，守界(jie)定規矩。《龍虎經》曰(yue)：土(tu)德以(yi)王，提劍偃戈，以(yi)鎮四方(fang)。又(you)曰(yue)：坎雄金(jin)精，離雌火光，金(jin)火相伐，水土(tu)相克，土(tu)王金(jin)鄉，三(san)物俱喪，四海(hai)輻(fu)凌，以(yi)置太平(ping)，并由中宮土(tu)德黃(huang)(huang)(huang)帝(di)之功。又(you)云：玄女演其(qi)序，戊(wu)(wu)己(ji)貴天符。又(you)云：丹(dan)．砂流汞父，戊(wu)(wu)己(ji)黃(huang)(huang)(huang)金(jin)母(mu)。紫陽真人(ren)曰(yue)：離坎若還(huan)無(wu)戊(wu)(wu)己(ji)，雖含四象不成丹(dan)。又(you)云：木金(jin)間隔會無(wu)因，須假黃(huang)(huang)(huang)婆媒娉。
上(shang)陽子(zi)(zi)(zi)曰：五行(xing)(xing)無土(tu)(tu)(tu)(tu)則(ze)(ze)不全，五金(jin)無土(tu)(tu)(tu)(tu)則(ze)(ze)不生(sheng)，五谷無土(tu)(tu)(tu)(tu)則(ze)(ze)不實(shi)，金(jin)丹(dan)無土(tu)(tu)(tu)(tu)則(ze)(ze)不成。是以(yi)(yi)干坤四(si)向有(you)土(tu)(tu)(tu)(tu)，東有(you)氏土(tu)(tu)(tu)(tu)，南有(you)柳土(tu)(tu)(tu)(tu)，西有(you)胃土(tu)(tu)(tu)(tu)，北有(you)女土(tu)(tu)(tu)(tu)，而(er)(er)(er)復與日(ri)月同于(yu)(yu)四(si)正之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宮，此(ci)星宿中(zhong)(zhong)定(ding)位之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)土(tu)(tu)(tu)(tu)。坎(kan)中(zhong)(zhong)女土(tu)(tu)(tu)(tu)為(wei)戊(wu)，離中(zhong)(zhong)柳土(tu)(tu)(tu)(tu)為(wei)己(ji)(ji)(ji)(ji)(ji)，比為(wei)金(jin)丹(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)也(ye)(ye)(ye)(ye)。一(yi)年四(si)季(ji)分土(tu)(tu)(tu)(tu)而(er)(er)(er)居，唯獨夏(xia)末秋初(chu)土(tu)(tu)(tu)(tu)王適用，非(fei)土(tu)(tu)(tu)(tu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)用，則(ze)(ze)金(jin)不生(sheng)。五行(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)以(yi)(yi)木(mu)克土(tu)(tu)(tu)(tu)，然木(mu)非(fei)土(tu)(tu)(tu)(tu)，豈能生(sheng)也(ye)(ye)(ye)(ye)。今以(yi)(yi)鉛汞(gong)砂銀土(tu)(tu)(tu)(tu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)五行(xing)(xing)為(wei)言(yan)，鉛本生(sheng)于(yu)(yu)兌，而(er)(er)(er)母隱子(zi)(zi)(zi)胎，卻(que)于(yu)(yu)坎(kan)中(zhong)(zhong)求之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，蓋坎(kan)中(zhong)(zhong)有(you)戊(wu)土(tu)(tu)(tu)(tu)者(zhe)也(ye)(ye)(ye)(ye)。故以(yi)(yi)鉛投汞(gong)，即流(liu)戊(wu)就己(ji)(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)義也(ye)(ye)(ye)(ye)。言(yan)戊(wu)土(tu)(tu)(tu)(tu)與己(ji)(ji)(ji)(ji)(ji)土(tu)(tu)(tu)(tu)一(yi)處相交，則(ze)(ze)金(jin)花自(zi)結，卻(que)吞入腹中(zhong)(zhong)，此(ci)為(wei)飲刀圭也(ye)(ye)(ye)(ye)。刀者(zhe)，乃戊(wu)土(tu)(tu)(tu)(tu)中(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)鉛也(ye)(ye)(ye)(ye)。圭者(zhe)，乃戊(wu)己(ji)(ji)(ji)(ji)(ji)二土(tu)(tu)(tu)(tu)合為(wei)一(yi)圭也(ye)(ye)(ye)(ye)。離中(zhong)(zhong)己(ji)(ji)(ji)(ji)(ji)土(tu)(tu)(tu)(tu)輔(fu)日(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)光(guang)，居于(yu)(yu)午(wu)上(shang)，故夏(xia)日(ri)熱而(er)(er)(er)冬(dong)日(ri)暖。午(wu)為(wei)陰(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)首，而(er)(er)(er)日(ri)為(wei)陽，是以(yi)(yi)己(ji)(ji)(ji)(ji)(ji)土(tu)(tu)(tu)(tu)乃陽中(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陰(yin)，象(xiang)(xiang)龍之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弦(xian)氣(qi)(qi)也(ye)(ye)(ye)(ye)。坎(kan)中(zhong)(zhong)戊(wu)土(tu)(tu)(tu)(tu)助月之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)華，居于(yu)(yu)子(zi)(zi)(zi)上(shang)，故冬(dong)日(ri)暄而(er)(er)(er)夏(xia)夜涼(liang)。子(zi)(zi)(zi)為(wei)陽之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)首，而(er)(er)(er)月為(wei)陰(yin)，是以(yi)(yi)戊(wu)土(tu)(tu)(tu)(tu)乃陰(yin)中(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陽象(xiang)(xiang)，虎(hu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弦(xian)氣(qi)(qi)也(ye)(ye)(ye)(ye)。龍虎(hu)懷戊(wu)己(ji)(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)真土(tu)(tu)(tu)(tu)，是以(yi)(yi)龍虎(hu)交而(er)(er)(er)戊(wu)己(ji)(ji)(ji)(ji)(ji)合，戊(wu)己(ji)(ji)(ji)(ji)(ji)合而(er)(er)(er)鉛汞(gong)會(hui)，鉛汞(gong)會(hui)而(er)(er)(er)還丹(dan)結也(ye)(ye)(ye)(ye)。大修(xiu)行(xing)(xing)人(ren)，求其意而(er)(er)(er)莫泥其文也(ye)(ye)(ye)(ye)。且求意當求意外之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意，叅(can)玄(xuan)要悟(wu)玄(xuan)中(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)玄(xuan)。何也(ye)(ye)(ye)(ye)？
上陽子曰：金丹(dan)(dan)(dan)(dan)(dan)大(da)事，全(quan)仗戊己(ji)二(er)土(tu)者也(ye)。迷之(zhi)(zhi)(zhi)(zhi)(zhi)則(ze)(ze)云(yun)泥異路，悟之(zhi)(zhi)(zhi)(zhi)(zhi)則(ze)(ze)針芥相投。喻如(ru)兩(liang)(liang)君相見，中(zhong)(zhong)有(you)(you)賓相，兩(liang)(liang)國交(jiao)兵，中(zhong)(zhong)有(you)(you)通好。又如(ru)天(tian)上鵲橋，人間渡子。又如(ru)百(bai)萬兵眾，必(bi)有(you)(you)將軍，偃武修文，必(bi)有(you)(you)宰執。故號之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)黃婆(po)，名之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)媒娉。指(zhi)戊土(tu)為(wei)(wei)(wei)河車，是(shi)有(you)(you)守(shou)疆界之(zhi)(zhi)(zhi)(zhi)(zhi)說(shuo)，指(zhi)己(ji)土(tu)為(wei)(wei)(wei)牛車，是(shi)有(you)(you)定規矩之(zhi)(zhi)(zhi)(zhi)(zhi)妙(miao)。但金丹(dan)(dan)(dan)(dan)(dan)所言各(ge)有(you)(you)其事，所用各(ge)有(you)(you)其時。真(zhen)仙上圣，欲提(ti)后人于(yu)(yu)(yu)火坑之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)，使知有(you)(you)金丹(dan)(dan)(dan)(dan)(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)，可以長(chang)生度世者矣。故托名借喻，令人易悟。是(shi)《悟真(zhen)篇(pian)》云(yun)：赤龍(long)黑虎各(ge)西(xi)(xi)東(dong)，四象(xiang)交(jiao)加戊己(ji)中(zhong)(zhong)。其謂金丹(dan)(dan)(dan)(dan)(dan)出于(yu)(yu)(yu)戊己(ji)也(ye)。蓋戊己(ji)相合，坎(kan)離自交(jiao)，龍(long)虎二(er)物(wu)居于(yu)(yu)(yu)戊己(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)，頃(qing)刻凝結真(zhen)精一粒，即餌歸(gui)黃金室(shi)內，卻運陰陽符(fu)火，煉(lian)成純陽也(ye)。王道(dao)云(yun)：日(ri)有(you)(you)三(san)照，月(yue)有(you)(you)三(san)移。日(ri)月(yue)出于(yu)(yu)(yu)東(dong)而(er)(er)光(guang)耀于(yu)(yu)(yu)西(xi)(xi)，則(ze)(ze)西(xi)(xi)方白虎金德之(zhi)(zhi)(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)，入(ru)于(yu)(yu)(yu)玄冥之(zhi)(zhi)(zhi)(zhi)(zhi)內，化而(er)(er)為(wei)(wei)(wei)六(liu)(liu)戊。日(ri)月(yue)入(ru)于(yu)(yu)(yu)西(xi)(xi)，而(er)(er)光(guang)耀于(yu)(yu)(yu)東(dong)，則(ze)(ze)東(dong)方青龍(long)木(mu)德之(zhi)(zhi)(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)，入(ru)于(yu)(yu)(yu)玄冥之(zhi)(zhi)(zhi)(zhi)(zhi)內，化而(er)(er)為(wei)(wei)(wei)六(liu)(liu)己(ji)。日(ri)月(yue)當于(yu)(yu)(yu)午而(er)(er)光(guang)耀于(yu)(yu)(yu)北，則(ze)(ze)南方朱雀火德之(zhi)(zhi)(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)，入(ru)于(yu)(yu)(yu)冥玄之(zhi)(zhi)(zhi)(zhi)(zhi)內，就土(tu)成形，化為(wei)(wei)(wei)黑鉛。常(chang)居天(tian)地(di)杳冥之(zhi)(zhi)(zhi)(zhi)(zhi)先(xian)，為(wei)(wei)(wei)天(tian)地(di)萬物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)根本(ben)，為(wei)(wei)(wei)金丹(dan)(dan)(dan)(dan)(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)，祖氣(qi)(qi)(qi)也(ye)。
上陽子金丹大要之火候妙用章
《金(jin)(jin)碧經(jing)》曰(yue)：發火(huo)(huo)(huo)初(chu)溫微，亦如爻動(dong)時。《悟(wu)真篇(pian)(pian)》云(yun)：縱識朱砂及(ji)黑鉛，不(bu)(bu)(bu)知(zhi)火(huo)(huo)(huo)候(hou)也(ye)如閑。王道云(yun)：金(jin)(jin)液神(shen)丹(dan)，全在(zai)(zai)火(huo)(huo)(huo)候(hou)。火(huo)(huo)(huo)是藥(yao)之(zhi)父母，藥(yao)是火(huo)(huo)(huo)之(zhi)子孫。魏師(shi)呂曰(yue)：夫能盡性(xing)命之(zhi)道者，無(wu)出于黃帝金(jin)(jin)丹(dan)。金(jin)(jin)丹(dan)之(zhi)妙，在(zai)(zai)乎(hu)(hu)火(huo)(huo)(huo)記(ji)。火(huo)(huo)(huo)記(ji)之(zhi)妙，象乎(hu)(hu)坎(kan)離(li)相交，而生(sheng)變化(hua)神(shen)明也(ye)。是以大(da)修行人(ren)，不(bu)(bu)(bu)知(zhi)鉛汞火(huo)(huo)(huo)候(hou)，則(ze)不(bu)(bu)(bu)能成丹(dan)，明矣。昔崔翁(weng)授(shou)純陽(yang)祖師(shi)《天(tian)元入(ru)藥(yao)鏡》，是必令其究火(huo)(huo)(huo)功(gong)，學(xue)者當宜盡心(xin)。道光(guang)禪師(shi)云(yun)：圣(sheng)人(ren)傳(chuan)藥(yao)不(bu)(bu)(bu)傳(chuan)火(huo)(huo)(huo)，從來火(huo)(huo)(huo)候(hou)少人(ren)知(zhi)，莫將(jiang)大(da)道為兒戲，須(xu)共神(shen)仙子細推。泥丸(wan)真人(ren)云(yun)：掃除(chu)末學(xue)小(xiao)技術(shu)，分別火(huo)(huo)(huo)候(hou)采藥(yao)物，只取一(yi)味水(shui)中金(jin)(jin)，收入(ru)虛無(wu)造化(hua)窟，捉將(jiang)百脈盡歸元，脈住氣(qi)停(ting)丹(dan)始結。《黃庭經(jing)》曰(yue)：知(zhi)雄守(shou)雌可(ke)無(wu)老(lao)，知(zhi)白見(jian)黑急坐(zuo)守(shou)。棲云(yun)翁(weng)曰(yue)：人(ren)身有三斗(dou)三升，火(huo)(huo)(huo)不(bu)(bu)(bu)得風不(bu)(bu)(bu)著。《悟(wu)真篇(pian)(pian)注(zhu)》曰(yue)：雄裹雌，即龍之(zhi)弦氣(qi)，汞是也(ye)。陰抱陽(yang)，即虎之(zhi)弦氣(qi)，鉛是也(ye)。二物相交合，方生(sheng)黍粒之(zhi)丹(dan)，吞入(ru)腹(fu)內丹(dan)田中，點化(hua)陽(yang)魂以消陰魄也(ye)。且以一(yi)日之(zhi)中論之(zhi)，子時一(yi)陽(yang)生(sheng)，人(ren)之(zhi)腎中有一(yi)陽(yang)純精之(zhi)氣(qi)上升，則(ze)進陽(yang)火(huo)(huo)(huo)，是為復(fu)卦(gua)(gua)；午時一(yi)陰生(sheng)，人(ren)之(zhi)心(xin)中有一(yi)陰至神(shen)之(zhi)氣(qi)下(xia)降，則(ze)進陰符，是為姤卦(gua)(gua)。
上陽子曰：火候最秘，圣人不傳，今略露之。藥非火不產，藥熟則火化矣。火非藥不生，火到則藥成矣。且火候之奧，非可一槩而論，中有逐即事條，可不明辨之乎。夫金火為朋，而屬西南，故三日庚方癸陽初生。當是之時，先究《叅同契》內四十八章之旨，則知根乎天地之根，母其陰陽之母，是窈冥之內，恍惚之中，水源至清，全無撓動。紫陽翁曰：虛無生白雪，寂靜發黃芽。火候之秘，此其一也。當其采取之際，用武火之時，一時六候，唯用二候以取藥火，不可毫發差謬，宜窮《叅同契》四十九章之旨。紫陽訪曰：藥物生玄竅，火候發陽爐。火候之禁，此其一也。雖已得藥，入鼎要明斤兩爻銖，勿致過當傷多。紫陽翁曰：木汞一點紅，金鉛三斤黑。《叅同契》曰：名曰第一鼎兮，食如大黍米。火候之妙，此其一也。既而真鉛歸于黃金室內，勻十二節，進火行符。魏真人曰：周旋十二節，節盡更須親。火候之用，此其一也。至于添汞抽鉛，鉛盡汞干，金丹已成，嬰兒將現。《契》曰：千周燦彬彬兮，萬遍將可睹。火候之全，此其一也。圣師叮嚀后人，以藥物復謹慎，以火候親切至矣。紫清翁曰：流俗淺識、末學凡夫，豈知元始天尊與天仙地仙，日日采藥物而不停，藥物愈采而無窮也。又豈知山河大地與蠢動含靈，時時行火候而無暫住，火候愈行而不歇也。只此火候與藥物，順之則凡，逆之則仙。古云：五行顛倒，大地七寶，五行順行，fajie火坑。紫陽飾曰：白虎首經至寶，華池神水真金。又云：依時采取定浮沈，進火須防危甚。大修行人已得圣師授以真訣，奚可不明火候者乎。古歌曰：鉛為芽母，芽為鉛子，既得金花，舍鉛不使。蓋鉛是中宮金母，繁生真汞，汞結為丹，鉛則不用。無名子曰：虛心則無我，萬物皆空清，其天若也實腹，則煉鉛干汞，無搖其精。精者，汞也。守汞以實其腹，則金玉滿堂矣。即老子云抱一(yi)(yi)也(ye)(ye)(ye)(ye)。一(yi)(yi)者(zhe)，丹(dan)(dan)(dan)也(ye)(ye)(ye)(ye)。抱一(yi)(yi)以(yi)(yi)(yi)空(kong)其心(xin)(xin)(xin)，心(xin)(xin)(xin)空(kong)則塵不(bu)立，方其實也(ye)(ye)(ye)(ye)。煉(lian)鉛(qian)以(yi)(yi)(yi)制(zhi)之(zhi)(zhi)(zhi)，汞干(gan)形化(hua)，于(yu)(yu)以(yi)(yi)(yi)抱一(yi)(yi)，以(yi)(yi)(yi)空(kong)其心(xin)(xin)(xin)，心(xin)(xin)(xin)空(kong)神妙，與(yu)道(dao)合(he)真。修(xiu)丹(dan)(dan)(dan)之(zhi)(zhi)(zhi)士，未煉(lian)鉛(qian)金(jin)，無(wu)搖汝精(jing)，精(jing)少(shao)則還丹(dan)(dan)(dan)不(bu)成。大修(xiu)行(xing)人#1翁(weng)曰(yue)(yue)：君火(huo)民火(huo)本煉(lian)形，般運(yun)可(ke)(ke)以(yi)(yi)(yi)燒丹(dan)(dan)(dan)而(er)使火(huo)下(xia)(xia)進，故必有其道(dao)矣(yi)。水之(zhi)(zhi)(zhi)就(jiu)下(xia)(xia)者(zhe)，理(li)也(ye)(ye)(ye)(ye)。顛(dian)倒(dao)者(zhe)則欲(yu)其水之(zhi)(zhi)(zhi)炎上，水豈能(neng)炎上哉。正陽翁(weng)曰(yue)(yue)：玉液金(jin)液本還丹(dan)(dan)(dan)，般運(yun)可(ke)(ke)以(yi)(yi)(yi)煉(lian)形而(er)使水上行(xing)，是必有其道(dao)矣(yi)。此(ci)即反陰陽者(zhe)也(ye)(ye)(ye)(ye)。又如居家者(zhe)則為(wei)主(zhu)(zhu)，外來(lai)者(zhe)則為(wei)賓。顛(dian)倒(dao)者(zhe)反以(yi)(yi)(yi)外來(lai)底為(wei)主(zhu)(zhu)，居家者(zhe)乃為(wei)賓。一(yi)(yi)如女之(zhi)(zhi)(zhi)嫁夫(fu)者(zhe)，理(li)也(ye)(ye)(ye)(ye)。顛(dian)倒(dao)者(zhe)反以(yi)(yi)(yi)夫(fu)而(er)嫁于(yu)(yu)女，故曰(yue)(yue)入贅(zhui)，且(qie)名之(zhi)(zhi)(zhi)曰(yue)(yue)養老之(zhi)(zhi)(zhi)郎(lang)也(ye)(ye)(ye)(ye)。夫(fu)乃外來(lai)底，而(er)卻(que)為(wei)主(zhu)(zhu)矣(yi)。此(ci)之(zhi)(zhi)(zhi)謂(wei)(wei)逆(ni)取者(zhe)也(ye)(ye)(ye)(ye)，此(ci)之(zhi)(zhi)(zhi)謂(wei)(wei)大修(xiu)行(xing)者(zhe)也(ye)(ye)(ye)(ye)，此(ci)之(zhi)(zhi)(zhi)謂(wei)(wei)逆(ni)則成仙者(zhe)也(ye)(ye)(ye)(ye)。若(ruo)火(huo)炎上而(er)水就(jiu)下(xia)(xia)，則人也(ye)(ye)(ye)(ye)物也(ye)(ye)(ye)(ye)，非仙者(zhe)也(ye)(ye)(ye)(ye)。
上陽子金丹大要之神化妙用章
鐘離祖師(shi)曰(yue)：訪仙(xian)求(qiu)友學燒丹，精選朱硫作大還。海蟾翁曰(yue)：卦行火候(hou)周天畢(bi)，孕個嬰兒瑣下田，霹靂一聲從地(di)起，干戶(hu)擘kaiguang萬里，翻身撞出太(tai)玄關(guan)，這回方是真仙(xian)子。《叅同契》曰(yue)：寢寐神相抱，覺寤候(hou)存(cun)亡，顏色浸以潤，骨(gu)節亦(yi)堅(jian)強，排卻眾(zhong)陰邪，然后(hou)立正陽，修(xiu)之不輟休，庶氣云雨(yu)行，淫淫若春(chun)澤，液(ye)液(ye)象解冰，從頭流達足，究竟復上(shang)升，往(wang)來洞(dong)無(wu)極，怫怫被容(rong)中。
上陽(yang)(yang)子曰：大(da)修行人(ren)既(ji)得刀(dao)圭入(ru)口，運己(ji)玉芝以(yi)養之。凡運火之際，忽覺夾脊真氣上沖泥丸，瀝(li)瀝(li)然有(you)聲(sheng)，從(cong)頭似有(you)物觸上腦，須(xu)臾如雀(que)卵，顆顆自(zi)(zi)腭下重樓，如冰酥(su)香甜甘(gan)美之味無比，覺有(you)此狀(zhuang)，乃(nai)驗得金(jin)(jin)液還(huan)丹(dan)，徐徐咽歸丹(dan)田，自(zi)(zi)此而(er)(er)后(hou)常常不絕，閑目內觀，臟腑(fu)歷歷如照燭，漸次有(you)金(jin)(jin)光罩體也(ye)(ye)。泥丸翁(weng)云：我昔工夫行一年，六(liu)脈已息氣歸根。老(lao)子曰：專氣致(zhi)柔，能嬰兒(er)。此皆言溫養也(ye)(ye)。夫溫養者，隳肢體，黜聰(cong)明，終日(ri)如愚而(er)(er)不違，不可須(xu)臾離(li)也(ye)(ye)。如雞抱卵，暖氣不可間(jian)斷，則(ze)抽添之功自(zi)(zi)見矣。抽添者，以(yi)鉛制汞之后(hou)，逐日(ri)運火，漸添汞，汞漸多，鉛漸少，久則(ze)鉛將盡，汞亦干，化(hua)而(er)(er)為(wei)丹(dan)砂，號曰金(jin)(jin)液還(huan)丹(dan)之純(chun)陽(yang)(yang)。則(ze)知形化(hua)為(wei)氣，氣化(hua)為(wei)神，是曰嬰兒(er)，是曰陽(yang)(yang)神。《黃庭(ting)經》 云：瞻望童子生盤桓，問誰家子在(zai)我身。正陽(yang)(yang)翕曰：孩兒(er)幼小未成人(ren)，全藉娘(niang)娘(niang)養育恩(en)。昔宋景定間(jian)，有(you)仙(xian)藍養素，煉金(jin)(jin)液大(da)還(huan)得丹(dan)，入(ru)岳(yue)懷胎既(ji)久，得海蟾(chan)翁(weng)假李玉溪奉寄一語，乃(nai)撫掌大(da)笑，頂門(men)霹靂一聲(sheng)而(er)(er)去。今(jin)岳(yue)山長笑先生是也(ye)(ye)。純(chun)陽(yang)(yang)祖師云：九年火候真經過，忽爾(er)天門(men)頂中破，真人(ren)出現大(da)神通，從(cong)此天仙(xian)可相賀。到此則(ze)金(jin)(jin)丹(dan)之大(da)事畢矣。
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