呂曰:“還丹既已知(zhi)矣,所謂煉形之理,可(ke)得聞乎?”
鐘(zhong)曰:“人之生(sheng)(sheng)(sheng)(sheng)也,形(xing)(xing)與(yu)神(shen)為(wei)(wei)表里(li)。神(shen)者(zhe),形(xing)(xing)之主。形(xing)(xing)者(zhe),神(shen)之舍。形(xing)(xing)中(zhong)(zhong)之精(jing)以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)氣(qi)(qi),氣(qi)(qi)以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)神(shen)。液(ye)中(zhong)(zhong)生(sheng)(sheng)(sheng)(sheng)氣(qi)(qi),氣(qi)(qi)中(zhong)(zhong)生(sheng)(sheng)(sheng)(sheng)液(ye),乃形(xing)(xing)中(zhong)(zhong)之子母(mu)(mu)也。水以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)木,木以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)火,火以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)土,土以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)金,金以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)水。氣(qi)(qi)傳(chuan)子母(mu)(mu)而(er)液(ye)行夫婦,乃形(xing)(xing)中(zhong)(zhong)之陰(yin)(yin)陽(yang)也。水化(hua)為(wei)(wei)液(ye),液(ye)化(hua)為(wei)(wei)血(xue),血(xue)化(hua)為(wei)(wei)津,以(yi)(yi)陰(yin)(yin)得陽(yang)而(er)生(sheng)(sheng)(sheng)(sheng)也。若(ruo)以(yi)(yi)陰(yin)(yin)陽(yang)失(shi)宜,則涕、淚、涎、汗橫出(chu),而(er)陰(yin)(yin)失(shi)其(qi)生(sheng)(sheng)(sheng)(sheng)矣(yi)。氣(qi)(qi)化(hua)為(wei)(wei)精(jing),精(jing)化(hua)為(wei)(wei)珠(zhu),珠(zhu)化(hua)為(wei)(wei)汞,汞化(hua)為(wei)(wei)砂,以(yi)(yi)陽(yang)得陰(yin)(yin)而(er)成(cheng)也。若(ruo)以(yi)(yi)陰(yin)(yin)陽(yang)失(shi)宜,則病、老(lao)、死(si)、苦,而(er)陽(yang)不(bu)(bu)得成(cheng)矣(yi)。陰(yin)(yin)不(bu)(bu)得陽(yang)不(bu)(bu)生(sheng)(sheng)(sheng)(sheng),陽(yang)不(bu)(bu)得陰(yin)(yin)不(bu)(bu)成(cheng)。奉道之士,修陽(yang)不(bu)(bu)修陰(yin)(yin),煉己(ji)不(bu)(bu)煉物。以(yi)(yi)己(ji)身(shen)受氣(qi)(qi)之初,乃父母(mu)(mu)真氣(qi)(qi)兩停,而(er)即精(jing)血(xue)為(wei)(wei)胎胞,寄質在母(mu)(mu)純陰(yin)(yin)之宮。陰(yin)(yin)中(zhong)(zhong)生(sheng)(sheng)(sheng)(sheng)陰(yin)(yin),因形(xing)(xing)造形(xing)(xing)。胎完(wan)氣(qi)(qi)足,而(er)堂(tang)堂(tang)六尺之軀皆屬(shu)陰(yin)(yin)也,所有一(yi)點(dian)元陽(yang)而(er)已。必欲長生(sheng)(sheng)(sheng)(sheng)不(bu)(bu)死(si),以(yi)(yi)煉形(xing)(xing)住世而(er)劫(jie)劫(jie)長存。必欲超凡(fan)入圣(sheng),以(yi)(yi)煉形(xing)(xing)化(hua)氣(qi)(qi)而(er)身(shen)外有身(shen)。”
呂曰(yue):“形(xing)(xing)象,陰也(ye),陰則(ze)(ze)有體(ti)。以有為(wei)無(wu),使形(xing)(xing)化(hua)氣而(er)超凡軀,以入圣(sheng)品,乃煉之上法也(ye)。因形(xing)(xing)留氣,以氣養形(xing)(xing),小則(ze)(ze)安樂延年(nian),大則(ze)(ze)猶留住世。既(ji)老者,返老還重。未老者,定(ding)顏長壽。以三百六十年(nian)為(wei)一(yi)歲(sui)(sui),二(er)萬六千(qian)歲(sui)(sui)為(wei)一(yi)劫,三萬六千(qian)劫為(wei)一(yi)浩劫。浩浩之劫,不知(zhi)歲(sui)(sui)月之為(wei)幾何,而(er)與(yu)天(tian)地長久,乃煉形(xing)(xing)驗(yan)證(zheng)也(ye)如此(ci)。然而(er)煉形(xing)(xing)之理、造(zao)化(hua)之機(ji)而(er)有如此(ci)之驗(yan),可得聞(wen)乎?”
鐘曰:“人(ren)之(zhi)(zhi)(zhi)成(cheng)形(xing),三(san)百(bai)日(ri)胎完(wan)。既生之(zhi)(zhi)(zhi)后,五(wu)(wu)(wu)(wu)(wu)千(qian)(qian)日(ri)氣(qi)(qi)(qi)(qi)(qi)(qi)足。五(wu)(wu)(wu)(wu)(wu)尺(chi)五(wu)(wu)(wu)(wu)(wu)寸(cun)(cun)為本軀,以(yi)(yi)(yi)應(ying)(ying)(ying)五(wu)(wu)(wu)(wu)(wu)行(xing)生成(cheng)之(zhi)(zhi)(zhi)數。或(huo)有大(da)小之(zhi)(zhi)(zhi)形(xing)而(er)(er)(er)不(bu)齊者,以(yi)(yi)(yi)寸(cun)(cun)定(ding)尺(chi),長(chang)短合(he)宜(yi)。心(xin)(xin)之(zhi)(zhi)(zhi)上(shang)為九(jiu)天(tian)(tian),心(xin)(xin)之(zhi)(zhi)(zhi)下為九(jiu)地。腎到(dao)心(xin)(xin),八寸(cun)(cun)四(si)分。心(xin)(xin)到(dao)重樓第(di)一(yi)環,八寸(cun)(cun)四(si)分。重樓第(di)一(yi)環到(dao)頂(ding)。八寸(cun)(cun)四(si)分。自(zi)(zi)腎到(dao)頂(ding),凡(fan)二(er)(er)(er)尺(chi)五(wu)(wu)(wu)(wu)(wu)寸(cun)(cun)二(er)(er)(er)分。而(er)(er)(er)元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)一(yi)日(ri)一(yi)夜盈滿者,三(san)百(bai)二(er)(er)(er)十度。每度二(er)(er)(er)尺(chi)五(wu)(wu)(wu)(wu)(wu)寸(cun)(cun)二(er)(er)(er)分,計八十一(yi)丈。元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)以(yi)(yi)(yi)應(ying)(ying)(ying)九(jiu)九(jiu)線性陽(yang)(yang)(yang)之(zhi)(zhi)(zhi)數,心(xin)(xin)腎相去以(yi)(yi)(yi)合(he)天(tian)(tian)地懸隔之(zhi)(zhi)(zhi)宜(yi)。自(zi)(zi)腎到(dao)頂(ding),共二(er)(er)(er)尺(chi)五(wu)(wu)(wu)(wu)(wu)寸(cun)(cun)。又按(an)五(wu)(wu)(wu)(wu)(wu)行(xing)五(wu)(wu)(wu)(wu)(wu)五(wu)(wu)(wu)(wu)(wu)純陽(yang)(yang)(yang)之(zhi)(zhi)(zhi)數,故(gu)元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)隨呼(hu)(hu)而(er)(er)(er)出。既出也,榮衛皆(jie)(jie)通,天(tian)(tian)地之(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)。應(ying)(ying)(ying)酬順節,或(huo)交或(huo)離,丈尺(chi)無(wu)窮。隨吸(xi)而(er)(er)(er)入(ru),既入(ru)也,經絡皆(jie)(jie)辟。一(yi)呼(hu)(hu)一(yi)吸(xi),天(tian)(tian)、地、人(ren)三(san)才之(zhi)(zhi)(zhi)真氣(qi)(qi)(qi)(qi)(qi)(qi)往來于十二(er)(er)(er)樓前。一(yi)往一(yi)來,是曰一(yi)息。晝夜之(zhi)(zhi)(zhi)間,人(ren)有一(yi)萬三(san)千(qian)(qian)五(wu)(wu)(wu)(wu)(wu)百(bai)息。分而(er)(er)(er)言(yan)之(zhi)(zhi)(zhi):一(yi)萬三(san)千(qian)(qian)五(wu)(wu)(wu)(wu)(wu)百(bai)呼(hu)(hu),所(suo)呼(hu)(hu)者,自(zi)(zi)己之(zhi)(zhi)(zhi)元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)從中(zhong)而(er)(er)(er)出;一(yi)萬三(san)千(qian)(qian)五(wu)(wu)(wu)(wu)(wu)百(bai)吸(xi),所(suo)吸(xi)者,天(tian)(tian)地之(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)自(zi)(zi)外而(er)(er)(er)入(ru)。根(gen)源牢(lao)固(gu),元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)不(bu)損,呼(hu)(hu)吸(xi)之(zhi)(zhi)(zhi)間,可以(yi)(yi)(yi)奪(duo)天(tian)(tian)地之(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)。以(yi)(yi)(yi)氣(qi)(qi)(qi)(qi)(qi)(qi)煉氣(qi)(qi)(qi)(qi)(qi)(qi),散滿四(si)大(da).清者榮而(er)(er)(er)濁(zhuo)者衛,悉(xi)皆(jie)(jie)流通。縱(zong)者經而(er)(er)(er)橫者絡,盡(jin)得舒暢。寒暑(shu)不(bu)能(neng)為害(hai),勞苦不(bu)能(neng)為虞(yu),體(ti)輕骨健,氣(qi)(qi)(qi)(qi)(qi)(qi)爽神清,永(yong)保無(wu)疆之(zhi)(zhi)(zhi)壽,長(chang)為不(bu)老(lao)之(zhi)(zhi)(zhi)人(ren)。茍或(huo)根(gen)源不(bu)固(gu),精(jing)竭氣(qi)(qi)(qi)(qi)(qi)(qi)弱,上(shang)則(ze)無(wu)氣(qi)(qi)(qi)(qi)(qi)(qi)已泄,下則(ze)本宮無(wu)補。所(suo)吸(xi)天(tian)(tian)地之(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)浩浩而(er)(er)(er)出,八十一(yi)丈元(yuan)氣(qi)(qi)(qi)(qi)(qi)(qi)九(jiu)九(jiu)而(er)(er)(er)損。不(bu)為己之(zhi)(zhi)(zhi)所(suo)有,反為天(tian)(tian)地所(suo)取,何能(neng)奪(duo)于天(tian)(tian)地之(zhi)(zhi)(zhi)正(zheng)氣(qi)(qi)(qi)(qi)(qi)(qi)?積而(er)(er)(er)陰盛陽(yang)(yang)(yang)衰,氣(qi)(qi)(qi)(qi)(qi)(qi)弱而(er)(er)(er)病,氣(qi)(qi)(qi)(qi)(qi)(qi)盡(jin)而(er)(er)(er)死,墮入(ru)輪回。”
呂曰:“元(yuan)氣如何不走(zou)失,以煉(lian)形質可奪天地之(zhi)正氣,而留浩劫(jie)長存者也(ye)?”
鐘曰:“欲(yu)戰(zhan)勝者(zhe),在(zai)(zai)兵(bing)強。欲(yu)民安(an)者(zhe),在(zai)(zai)國富。所(suo)謂兵(bing)者(zhe),元氣也(ye)。其兵(bing)在(zai)(zai)內,消形質(zhi)(zhi)之(zhi)(zhi)陰;其兵(bing)在(zai)(zai)外,奪天(tian)地之(zhi)(zhi)氣。所(suo)謂國者(zhe),本身(shen)也(ye)。其身(shen)之(zhi)(zhi)有象者(zhe),豐足而(er)常(chang)有余。其身(shen)之(zhi)(zhi)無(wu)形者(zhe),堅固而(er)無(wu)不足。萬戶常(chang)開,而(er)無(wu)一失之(zhi)(zhi)虞(yu),一馬誤(wu)行,而(er)有多(duo)多(duo)之(zhi)(zhi)得。或(huo)(huo)前(qian)或(huo)(huo)后,乃所(suo)以煉質(zhi)(zhi)焚身(shen)。或(huo)(huo)上或(huo)(huo)下(xia),乃所(suo)以養(yang)陽(yang)消陰。燒乾坤自有時辰(chen),煅氣液(ye)能無(wu)日候?以玉液(ye)煉形,仗甲龍以升飛,而(er)白(bai)雪滿于塵(chen)肌。以金液(ye)煉形,逐(zhu)雷(lei)車而(er)下(xia)降,則金光盈(ying)于臥室。”
呂曰:“煉形之理(li),亦粗(cu)知矣。金液(ye)(ye)、玉液(ye)(ye)者,何也?”
鐘曰:“今液練形.則骨體金色而體出金光,金花片片而空中自現,乃五氣朝元,三陽聚頂,欲超凡體之時,而金丹大就之日。若以玉液煉形,則肌泛陽酥而形如琪樹、瓊花、玉藻。更改凡體而光彩射人,乘風而飛騰自如,形將為氣者也。奉道之士,雖知還丹之法,而煉形之功亦不為小矣。當玉液還丹,而沐浴胎仙,而升之上行,以河車搬于四大。始于肝也,肝受之則光盈于目,而目如點漆。次于心也,心受之則口生靈液,而液為白雪。次于脾也,脾受之則肌若凝脂,而瘢痕盡除。次于肺也,肺受之則鼻聞天香,而顏復少年。次于腎也,腎受之則丹還本府。耳中常問弦管之音,鬢畔永絕斑白之色。此玉液之煉形也。及夫金液煉形,不得比此。始還丹而未還,與君火相見,而曰既濟。既還丹而復起,與真陰陽敵,而曰煉質。土本克水也,若金液在土,使黃帝回光,以(yi)合于(yu)(yu)(yu)(yu)(yu)(yu)太陰(yin)。火本克金(jin)也,若(ruo)金(jin)液在火,使赤子同爐,自生(sheng)于(yu)(yu)(yu)(yu)(yu)(yu)紫氣(qi)(qi)(qi)。于(yu)(yu)(yu)(yu)(yu)(yu)水中(zhong)起火,在陽(yang)(yang)(yang)(yang)里消陰(yin)。變金(jin)丹于(yu)(yu)(yu)(yu)(yu)(yu)黃庭(ting)(ting)之(zhi)內(nei),煉陽(yang)(yang)(yang)(yang)神于(yu)(yu)(yu)(yu)(yu)(yu)五氣(qi)(qi)(qi)之(zhi)中(zhong)。于(yu)(yu)(yu)(yu)(yu)(yu)肝則(ze)(ze)(ze)青氣(qi)(qi)(qi)沖(chong),于(yu)(yu)(yu)(yu)(yu)(yu)肺則(ze)(ze)(ze)白氣(qi)(qi)(qi)出,于(yu)(yu)(yu)(yu)(yu)(yu)心(xin)則(ze)(ze)(ze)赤光現,于(yu)(yu)(yu)(yu)(yu)(yu)腎則(ze)(ze)(ze)黑氣(qi)(qi)(qi)升(sheng)(sheng)、于(yu)(yu)(yu)(yu)(yu)(yu)脾則(ze)(ze)(ze)黃色起。五氣(qi)(qi)(qi)朝(chao)于(yu)(yu)(yu)(yu)(yu)(yu)中(zhong)元,從君火以(yi)超內(nei)院。下(xia)元陰(yin)中(zhong)之(zhi)陽(yang)(yang)(yang)(yang),其陽(yang)(yang)(yang)(yang)無陰(yin),升(sheng)(sheng)而(er)聚在神宮。中(zhong)元陽(yang)(yang)(yang)(yang)中(zhong)之(zhi)陽(yang)(yang)(yang)(yang),其陽(yang)(yang)(yang)(yang)無生(sheng),升(sheng)(sheng)而(er)聚在神宮。黃庭(ting)(ting)大藥,陰(yin)盡純(chun)陽(yang)(yang)(yang)(yang),聚而(er)升(sheng)(sheng)在神宮。五液朝(chao)于(yu)(yu)(yu)(yu)(yu)(yu)下(xia)元,五氣(qi)(qi)(qi)前于(yu)(yu)(yu)(yu)(yu)(yu)中(zhong)元,三(san)陽(yang)(yang)(yang)(yang)朝(chao)于(yu)(yu)(yu)(yu)(yu)(yu)上元。朝(chao)元既畢(bi),功滿(man)三(san)千(qian),或(huo)而(er)鶴舞頂中(zhong),或(huo)而(er)龍飛身內(nei)。但聞嘹(liao)亮樂(le)聲(sheng),又睹仙花亂墜,紫庭(ting)(ting)盤桓,真香馥郁。三(san)千(qian)功滿(man),不為(wei)塵世之(zhi)人;一炷香消,已作蓬瀛之(zhi)客,乃(nai)曰超凡(fan)入圣(sheng)而(er)脫質升(sheng)(sheng)仙也。”
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