此道家內丹內丹術之丹道養(yang)生內丹(dan)術上(shang)陽子金丹(dan)，由道醫閣整(zheng)編自明(ming)代(dai)正(zheng)統道藏：運火行(xing)符須知、朔(shuo)望弦晦(hui)須知

上陽子金丹大要之運火行符須知

伯(bo)陽(yang)真(zhen)人曰(yue)：陽(yang)燧以(yi)取火(huo)，非日(ri)(ri)不生(sheng)光(guang)。方諸非星月，安能得(de)水漿。二氣玄(xuan)且遠，感(gan)化尚相通。何況(kuang)近(jin)存身，切在于心(xin)胸。陰陽(yang)配日(ri)(ri)且，水火(huo)為效征。又曰(yue)：性主(zhu)處內，立(li)置(zhi)鄞鄂，情主(zhu)營外，筑(zhu)垣城(cheng)郭，城(cheng)郭完全，人物乃安。《黃庭經》云：作道優游深獨居，扶養性命守虛無(wu)。緣(yuan)督子曰(yue)：今(jin)之修道者，不得(de)正傳(chuan)，不悟(wu)平(ping)叔未煉還丹莫入(ru)山(shan)之語，唯欲避(bi)喧(xuan)求靜，遁世逃人，出妻屏子，離(li)塵(chen)絕俗(su)，窮(qiong)谷(gu)深山(shan)獨居孤處以(yi)為自(zi)高，如棄世間法也。無(wu)名(ming)子曰(yue)：夫運火(huo)者，先定刻漏(lou)以(yi)分子午，次接(jie)陰陽(yang)以(yi)為化基(ji)。般六十四卦于陰符(fu)，鼓二十四氣于陽(yang)火(huo)，天關(guan)在手，地軸形(xing)心(xin)。回(hui)七十二候之要(yao)津，攢歸鼎內；奪三(san)千(qian)六百之正氣，輻(fu)輳胎中(zhong)(zhong)。謹戒(jie)抽添(tian)，精專(zhuan)運用，慮其危，防其險，不使頃(qing)刻參差，分毫差忒，故(gu)得(de)外接(jie)陰陽(yang)之符(fu)，內生(sheng)真(zhen)一之體。茍或運心(xin)不謹，節候差殊(shu)，即姹(cha)女逃亡(wang)，靈胎不結。瑩蟾子曰(yue)：采藥初關(guan)，先識天癸生(sheng)時(shi)，中(zhong)(zhong)關(guan)則(ze)知調和真(zhen)息(xi)，周流(liu)六虛，自(zi)太玄(xuan)關(guan)逆流(liu)至天谷(gu)穴交合，然后下(xia)降黃房(fang)，入(ru)于中(zhong)(zhong)宮。

上陽子(zi)曰：運(yun)(yun)火(huo)者(zhe)，運(yun)(yun)內外(wai)之(zhi)(zhi)火(huo)。火(huo)者(zhe)，藥火(huo)也(ye)。候者(zhe)，符候也(ye)。將(jiang)者(zhe)，符合也(ye)。圣人(ren)下工煉丹(dan)之(zhi)(zhi)初(chu)，須知鉛(qian)汞(gong)(gong)兩相逢迎(ying)，真一之(zhi)(zhi)鉛(qian)將(jiang)至(zhi)，運(yun)(yun)己(ji)汞(gong)(gong)以迎(ying)之(zhi)(zhi)，鉛(qian)汞(gong)(gong)一合而即得黍粒之(zhi)(zhi)丹(dan)，餌歸(gui)黃金(jin)室內以為(wei)丹(dan)頭也(ye)。夫運(yun)(yun)火(huo)者(zhe)，始自(zi)復卦子(zi)符起首，疾進(jin)(jin)陽火(huo)，謂(wei)之(zhi)(zhi)下手用(yong)(yong)工，而進(jin)(jin)火(huo)謂(wei)之(zhi)(zhi)野(ye)戰。蓋(gai)野(ye)戰則龍虎交(jiao)合，是用(yong)(yong)三分(fen)武火(huo)，前行(xing)短之(zhi)(zhi)謂(wei)也(ye)。行(xing)符者(zhe)，午時(shi)姤卦用(yong)(yong)事(shi)，則進(jin)(jin)陰(yin)符，包固陽火(huo)于內，故行(xing)符謂(wei)之(zhi)(zhi)罷功守城(cheng)。夫守城(cheng)者(zhe)，以其(qi)鄞鄂已立，唯溫養沐浴(yu)，防微杜(du)漸，是用(yong)(yong)七分(fen)文火(huo)，后須長(chang)之(zhi)(zhi)謂(wei)也(ye)。然復與妮(ni)乎，皆(jie)從人(ren)身而求，須認自(zi)己(ji)生(sheng)身之(zhi)(zhi)由，則得之(zhi)(zhi)矣。不必執(zhi)文而泥象也(ye)。紫陽真人(ren)《金(jin)丹(dan)四(si)百(bai)字》云(yun)：火(huo)候不用(yong)(yong)時(shi)，冬至(zhi)不在子(zi)。學(xue)者(zhe)宜子(zi)細求之(zhi)(zhi)也(ye)。

上陽子金丹大要之朔望弦晦須知

緣督子曰：一點陽精秘在形山，不(bu)在心腎(shen)而(er)在乎(hu)玄關(guan)一竅。學者不(bu)識陰陽，不(bu)知(zhi)時(shi)候，不(bu)能(neng)還返，止于(yu)(yu)自身摸索，而(er)認彼(bi)昭昭靈靈之(zhi)識神(shen)以為(wei)真(zhen)實，轉轉差馳。《易》曰：與日月(yue)合(he)其(qi)明，與四(si)時(shi)合(he)其(qi)序。朱震《易傳》 云：晦日朔(shuo)旦，坎月(yue)離日會于(yu)(yu)壬癸。

上(shang)陽(yang)(yang)子曰：每(mei)月(yue)朔日(ri)(ri)(ri)(ri)一子時(shi)(shi)(shi)，日(ri)(ri)(ri)(ri)月(yue)合(he)璧于(yu)(yu)(yu)(yu)癸，薄暮會于(yu)(yu)(yu)(yu)勖畢之(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)，此(ci)(ci)喻(yu)火(huo)之(zhi)(zhi)(zhi)(zhi)(zhi)初生(sheng)也(ye)。當此(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)(shi)(shi)，純(chun)(chun)陰(yin)(yin)已(yi)極，微陽(yang)(yang)將生(sheng)，是(shi)(shi)(shi)謂(wei)潛龍(long)。三(san)日(ri)(ri)(ri)(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)哺，月(yue)生(sheng)庚上(shang)，真(zhen)陽(yang)(yang)已(yi)肇，庚屬西南。《易》曰：西南得(de)朋(peng)，乃(nai)(nai)與類行。《叅同契》曰：神功(gong)變成(cheng)(cheng)震，三(san)日(ri)(ri)(ri)(ri)月(yue)出(chu)庚。蓋(gai)是(shi)(shi)(shi)時(shi)(shi)(shi)也(ye)，藥(yao)物才生(sheng)，水(shui)(shui)(shui)源至清，未(wei)曾撓動，有氣(qi)(qi)無(wu)(wu)質之(zhi)(zhi)(zhi)(zhi)(zhi)際。大修行人急(ji)向此(ci)(ci)時(shi)(shi)(shi)，具一只智慧眼，則(ze)(ze)而(er)(er)(er)(er)(er)象之(zhi)(zhi)(zhi)(zhi)(zhi)，亦(yi)如太陰(yin)(yin)初受一陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)，亦(yi)似坤(kun)之(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)爻(yao)交(jiao)(jiao)干之(zhi)(zhi)(zhi)(zhi)(zhi)初爻(yao)而(er)(er)(er)(er)(er)為(wei)震，乃(nai)(nai)比人身純(chun)(chun)陰(yin)(yin)而(er)(er)(er)(er)(er)生(sheng)一陽(yang)(yang)。即我師(shi)云：先天一氣(qi)(qi)自虛(xu)無(wu)(wu)中(zhong)(zhong)來，點(dian)汞(gong)(gong)而(er)(er)(er)(er)(er)入鼎(ding)也(ye)。是(shi)(shi)(shi)時(shi)(shi)(shi)鼎(ding)內(nei)陽(yang)(yang)氣(qi)(qi)初布(bu)，砂(sha)汞(gong)(gong)立(li)基。紫賢真(zhen)人曰：一清一濁，金木(mu)間隔于(yu)(yu)(yu)(yu)戊己(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)門；一性一情，陰(yin)(yin)陽(yang)(yang)會聚于(yu)(yu)(yu)(yu)生(sheng)殺之(zhi)(zhi)(zhi)(zhi)(zhi)戶。采(cai)二儀未(wei)判之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)，奪(duo)龍(long)虎始媾之(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)(jing)，入于(yu)(yu)(yu)(yu)黃房，產成(cheng)(cheng)至寶(bao)也(ye)。八日(ri)(ri)(ri)(ri)酉時(shi)(shi)(shi)，月(yue)到天心(xin)，其(qi)平(ping)如繩，是(shi)(shi)(shi)謂(wei)上(shang)弦(xian)，得(de)金半(ban)斤。《龍(long)虎經》曰：坤(kun)再變成(cheng)(cheng)兌，八日(ri)(ri)(ri)(ri)月(yue)出(chu)丁，以(yi)像鼎(ding)中(zhong)(zhong)鉛(qian)汞(gong)(gong)，漸結(jie)(jie)(jie)流(liu)(liu)珠。是(shi)(shi)(shi)時(shi)(shi)(shi)金水(shui)(shui)(shui)氣(qi)(qi)停(ting)，不進(jin)(jin)陽(yang)(yang)火(huo)，亦(yi)無(wu)(wu)行符(fu)，唯沐浴洗心(xin)而(er)(er)(er)(er)(er)已(yi)。三(san)五為(wei)望，望者日(ri)(ri)(ri)(ri)月(yue)相射，則(ze)(ze)陰(yin)(yin)中(zhong)(zhong)三(san)陽(yang)(yang)已(yi)備而(er)(er)(er)(er)(er)成(cheng)(cheng)干，猶月(yue)魄得(de)日(ri)(ri)(ri)(ri)魂而(er)(er)(er)(er)(er)滿。喻(yu)鼎(ding)中(zhong)(zhong)鉛(qian)水(shui)(shui)(shui)壯(zhuang)盛(sheng)，真(zhen)陽(yang)(yang)充滿，火(huo)明(ming)(ming)金旺(wang)，將欲成(cheng)(cheng)器，是(shi)(shi)(shi)金火(huo)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)與汞(gong)(gong)固結(jie)(jie)(jie)，汞(gong)(gong)與其(qi)母兩相留戀也(ye)。既望平(ping)明(ming)(ming)，月(yue)見辛(xin)方，干初變巽(xun)，乃(nai)(nai)陰(yin)(yin)陽(yang)(yang)相承之(zhi)(zhi)(zhi)(zhi)(zhi)道。始焉則(ze)(ze)純(chun)(chun)陰(yin)(yin)得(de)交(jiao)(jiao)微陽(yang)(yang)而(er)(er)(er)(er)(er)生(sheng)藥(yao)，后則(ze)(ze)陰(yin)(yin)包(bao)陽(yang)(yang)氣(qi)(qi)而(er)(er)(er)(er)(er)成(cheng)(cheng)丹(dan)，巽(xun)乃(nai)(nai)承領陰(yin)(yin)符(fu)，陰(yin)(yin)氣(qi)(qi)漸生(sheng)，包(bao)固陽(yang)(yang)精(jing)(jing)，便無(wu)(wu)動逸，則(ze)(ze)金砂(sha)落于(yu)(yu)(yu)(yu)胞中(zhong)(zhong)，陰(yin)(yin)中(zhong)(zhong)含陽(yang)(yang)，是(shi)(shi)(shi)謂(wei)歸(gui)根(gen)也(ye)。二十(shi)三(san)日(ri)(ri)(ri)(ri)平(ping)明(ming)(ming)，月(yue)見丙(bing)方，坤(kun)交(jiao)(jiao)干之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)爻(yao)而(er)(er)(er)(er)(er)為(wei)艮，鼎(ding)中(zhong)(zhong)物藥(yao)自然凝(ning)結(jie)(jie)(jie)，是(shi)(shi)(shi)時(shi)(shi)(shi)陰(yin)(yin)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)復停(ting)，不行陰(yin)(yin)符(fu)，亦(yi)無(wu)(wu)進(jin)(jin)水(shui)(shui)(shui)，唯沐浴滌慮而(er)(er)(er)(er)(er)已(yi)，是(shi)(shi)(shi)謂(wei)下(xia)弦(xian)，得(de)水(shui)(shui)(shui)半(ban)斤。以(yi)上(shang)弦(xian)金半(ban)斤，下(xia)弦(xian)水(shui)(shui)(shui)半(ban)斤，兩弦(xian)合(he)一斤之(zhi)(zhi)(zhi)(zhi)(zhi)數，以(yi)結(jie)(jie)(jie)丹(dan)砂(sha)。《叅同契》曰：兩弦(xian)合(he)其(qi)精(jing)(jing)，干坤(kun)體乃(nai)(nai)成(cheng)(cheng)。二十(shi)八日(ri)(ri)(ri)(ri)平(ping)明(ming)(ming)，月(yue)現(xian)乙方，此(ci)(ci)時(shi)(shi)(shi)陰(yin)(yin)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)俱足。，金汞(gong)(gong)結(jie)(jie)(jie)而(er)(er)(er)(er)(er)成(cheng)(cheng)胎，坎(kan)離運氣(qi)(qi)于(yu)(yu)(yu)(yu)鼎(ding)中(zhong)(zhong)，周流(liu)(liu)六虛(xu)于(yu)(yu)(yu)(yu)象內(nei)，此(ci)(ci)喻(yu)金丹(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)始終也(ye)。至于(yu)(yu)(yu)(yu)晦日(ri)(ri)(ri)(ri)，日(ri)(ri)(ri)(ri)復會于(yu)(yu)(yu)(yu)壬，則(ze)(ze)陰(yin)(yin)極而(er)(er)(er)(er)(er)陽(yang)(yang)又(you)將生(sheng)矣(yi)。

上陽子曰：句裹雖已分明，而學仙子當體于身。晦、朔、弦、望，皆取證于身，不可泥文而著象也。夫月純陰也，不感日之陽氣，安能滅而復生。人亦似月也，當二八少壯之年，鴻蒙未判，則陽純而氣全，故其精方勝而欲泄。其未泄之前，是為純陽，是號真人。故廣成子謂黃帝曰：目無(wu)所見，耳(er)無(wu)所聞(wen)，心無(wu)所知，神將守形，形乃長生(sheng)。一泄之(zhi)后，即去一陽，而(er)(er)交一陰(yin)，是變為離。自此而(er)(er)往，情欲已萌，淳樸已散(san)，精氣(qi)日損(sun)，損(sun)之(zhi)又損(sun)，以(yi)至于(yu)陽盡而(er)(er)陰(yin)純也(ye)。夫惟(wei)不知金液還丹之(zhi)道者，待其陽盡陰(yin)純則死矣。唯(wei)修(xiu)行(xing)之(zhi)人知其還返(fan)之(zhi)妙(miao)，于(yu)其未盡之(zhi)際，疾(ji)早(zao)修(xiu)行(xing)，急急接助，扶救真陽，收領藥火(huo)以(yi)煉還丹而(er)(er)復其命。亦如太(tai)陰(yin)領覽太(tai)陽之(zhi)氣(qi)，而(er)(er)復其明也(ye)。

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