太(tai)清玉碑子
經名:太清玉碑子。撰人(ren)不詳,約出(chu)于唐(tang)宋間(jian)。假(jia)托葛洪與鄭思(si)遠問答,含內(nei)外丹道。一卷(juan)。底(di)本出處:《正(zheng)統道藏》洞神(shen)部眾術類。
太清玉碑子
葛稚川(chuan)稽首鄭思(si)遠曰:洪切聞之(zhi),權輿陰精(jing)陽精(jing),陽精(jing)魂立,陰精(jing)魄成,兩(liang)精(jing)相薄,而(er)生神(shen)明。神(shen)以形(xing)用,形(xing)以神(shen)生。神(shen)之(zhi)云逝,形(xing)亦斯斃。敢問先生,其神(shen)可全(quan)乎,其形(xing)可延乎。
曰:神以道(dao)全(quan),形以術(shu)延。
又問(wen):道術之旨(zhi)何如。
曰:道(dao)隱無(wu)名(ming),衛彰有實。術彰有實,其術可行(xing)。道(dao)隱無(wu)名(ming),而道(dao)可成。道(dao)成而神自(zi)全,術行(xing)而形自(zi)延。
洪曰:道隱無(wu)名,始存乎(hu)象外。衛彰有實,末在乎(hu)殼中,唯愿先生少垂開獎(jiang)。
曰:夫(fu)術俯仰(yang)屈伸,胎息漱(shu)津,御少女以(yi)(yi)還(huan)精,餌(er)朱兄(xiong)以(yi)(yi)存身,過(guo)此(ci)以(yi)(yi)往,非吾(wu)所聞(wen)。
洪曰:還精之衛(wei),昔已聞(wen)命。存身之法(fa),今愿(yuan)發蒙。
鄭君曰(yue):取金(jin)之(zhi)精,合(he)石之(zhi)液,結為(wei)夫婦,列為(wei)魂魄,一體(ti)混沌(dun),兩(liang)情感激,河車覆載,鼎喉(hou)私咽,洪(hong)爐烈火(huo),炎焰煽赫,煙未及黑,焰不霞碧(bi),如畜扶搖,若(ruo)
藏霹靂(li),詫(cha)女(nv)氣索(suo),嬰兒聲寂,透出兩(liang)儀,麗乎四壁。時(shi)歷幾多J馬馳一驛,宛(wan)其死矣,釋(shi)然從革。惡黜善(shan)遷,情回(hui)性易。紫色內達,赤芒外射。照(zhao)若(ruo)火(huo)生,又疑血
滴。號曰(yue)中還,可超大厄。退藏於密,服(fu)之(zhi)無教。霧散五(wu)內,川流百脈。骨變(bian)金(jin)石,顏回(hui)玉澤。陽德(de)乃(nai)敷(fu),陰功私積。南(nan)宮(gong)度名(ming),北帝落(luo)籍。為(wei)道之(zhi)首,為(wei)仙之(zhi)伯。
勿授非人,恐(kong)招譴(qian)謫。
洪曰:天地至(zhi)大,比身由小。制至(zhi)精以(yi)成藥,孰淺識之能了(le),夫何(he)慮乎。氣雙(shuang)乃和,氣獨則(ze)悄。和則(ze)增壽,悄則(ze)速夭。命(ming)之一(yi)(yi)絕,難為再(zai)紹。然(ran)則(ze)理以(yi)意求(qiu),意
在言(yan)表(biao)(biao)。今試言(yan)之。夫一(yi)(yi)陰(yin)一(yi)(yi)陽之謂(wei)道,一(yi)(yi)金(jin)一(yi)(yi)石(shi)之謂(wei)丹。石(shi)則(ze)乘(cheng)陽而熱,金(jin)則(ze)乘(cheng)陰(yin)而寒。其服(fu)食也,取表(biao)(biao)陽而伏陰(yin)。其征應也,俾魂散而魄嬋。類(lei)水流而就濕,火(huo)
動而赴乾,其勢必然(ran),其理可觀(guan)。伏望先(xian)生,更容請益。
曰:吾子之(zhi)(zhi)言(yan),精(jing)義可(ke)采。彼陽(yang)之(zhi)(zhi)終巳(si),此陰之(zhi)(zhi)極亥,分為四時,周(zhou)行(xing)不殆(dai),天地相感,日月(yue)相配(pei),胡可(ke)闕(que)諸(zhu),略(lve)舉其(qi)大。且石液鬼隱,金精(jing)山在(zai),皇孤陰之(zhi)(zhi)獨
化,一(yi)諷九幽之(zhi)(zhi)可(ke)待。曷若君子之(zhi)(zhi)好述(shu),類淑(shu)女之(zhi)(zhi)良配(pei),然后陰陽(yang)得(de)中,魂(hun)魄(po)無外。嗟(jie)世(shi)人之(zhi)(zhi)電(dian)光,指桑田之(zhi)(zhi)變海。爾言(yan)合於(wu)仙訣,吾道得(de)之(zhi)(zhi)真宰。
洪曰:率(lv)臆之言,偶符真(zhen)理。伏煉石液,其術奈何。
曰(yue):有(you)物有(you)狀,可大(da)可久,采乎蠶食之前,用(yong)乎火化之后(hou),盛湯(tang)自上以(yi)淋(lin)下,注釜(fu)虛中(zhong)而(er)見受,日月周(zhou)旋,五伏伺候,崇(chong)鑰疾鼓,金汁不走。水以(yi)沃之,則從有(you)
而(er)入(ru)無(wu)。火以(yi)煽之,則自無(wu)而(er)生(sheng)有(you)。素(su)粉輝而(er)雪暫,黃酥凝(ning)而(er)金丑(chou),轉制不已(yi),神(shen)趨(qu)鬼驟,提挈意氣,反復衰(shuai)朽,金歟石歟,天年地壽(shou),勿(wu)著(zhu)於文,訣之在口。
瑤瓶(ping)歌曰(yue)
瑤(yao)瓶圓固(gu)(gu),瓷蓋全光。上(shang)下相(xiang)得(de),犬(quan)牙(ya)相(xiang)當。三分之(zhi)(zhi)一,天地之(zhi)(zhi)常(chang)。徑寸(cun)闊(kuo)狹,一外之(zhi)(zhi)強。非(fei)論高綱,豈論原陽。勿棄純元,外際是(shi)(shi)急。藉藤攪(jiao)(jiao)和,終(zhong)令相(xiang)入。
固(gu)(gu)至(zhi)再三,每(mei)盡(jin)內濕。審是(shi)(shi)銖兩,銷(xiao)鑠相(xiang)得(de)。乍紫乍黃,或白(bai)或黑。攪(jiao)(jiao)和渾沌,不(bu)辨南北。天地之(zhi)(zhi)常(chang),圣人之(zhi)(zhi)則,立制(zhi)唯火,蠣粉唯膩,但令堅牢。不(bu)必五二(er),際會(hui)
欲(yu)固(gu)(gu)。應須(xu)引氣,圣賢(xian)傳法。消息(xi)在意(yi),始定(ding)城郭。修(xiu)竟武陳,先巡五節。后(hou)傳六神,上(shang)下騰躍。赫(he)然有文,形(xing)體消化。乃變靈(ling)(ling)真,靈(ling)(ling)真悟難。迷徒不(bu)易,失在抽
添。得(de)在受氣,不(bu)死之(zhi)(zhi)道。非(fei)人須(xu)秘,余傳天師(shi)。崆峒石記,從古歷今。學者如麻,不(bu)得(de)其妙。竭力(li)傾家,欲(yu)知(zhi)其要。須(xu)猛三花,渾沌昏黑。霧散煙霞,欲(yu)得(de)靈(ling)(ling)通。
七(qi)返乃妙,危奪電紅(hong)。輝光迥照(zhao),棱角(jiao)挺生。徹禮全耀,古賢(xian)秘傳。神仙(xian)之(zhi)(zhi)要,寒泉沉(chen)伏。驅出太陽,溫(wen)飯飛騰。辟除陰殤,研之(zhi)(zhi)唯細。藥(yao)之(zhi)(zhi)非(fei)常(chang),九如篆菽。不(bu)可(ke)
令強,每(mei)旦三粒(li)。甲(jia)子(zi)(zi)為始,至(zhi)于千日。通靈(ling)(ling)徹視,容色紅(hong)白(bai)。顏(yan)如童(tong)子(zi)(zi),安(an)神定(ding)息(xi)。千秋永祀(si)。
太上訣付天師(shi)二(er)首
五符(fu)三花(hua)并軸(zhou)轄(xia),兼之北(bei)方自相(xiang)(xiang)煞。更足(zu)一日成半月,黑金逐(zhu)出(chu)白如雪。黃(huang)金滿堂無斷絕(jue),奴婢相(xiang)(xiang)投赤如血。父子不得相(xiang)(xiang)傳說(shuo),神道(dao)幽(you)冥相(xiang)(xiang)謫罰,與汝緣探傳口訣。
太(tai)清(qing)經口訣(jue)符
八水八火,二八成斤。日魂月華,漸自(zi)相因。不貴貨財,莫(mo)遣家貧。后土有感(gan),皇天(tian)無親。猶(you)戀世榮,不死(si)老人。郁郁青(qing)青(qing),長保陽春。
陰長生歌
天(tian)生牙,白丹砂,合其氣,同一家。路不(bu)錯,智無華,道在此,起云霞。汝(ru)死緣我命,我死緣汝(ru)生。金因黑白功,得我全(quan)五行。
五金歌及龍虎訣
夫修道者(zhe),求長生之(zhi)(zhi)(zhi)理,若不(bu)(bu)(bu)(bu)得(de)(de)大還(huan)(huan),終無成日(ri)。遇此(ci)訣者(zhe),多生積(ji)福,方(fang)值此(ci)訣,探(tan)宜秘之(zhi)(zhi)(zhi)。若傳非道之(zhi)(zhi)(zhi)人(ren),七祖受罪,殃及子孫(sun)。夫修事大藥(yao),不(bu)(bu)(bu)(bu)在(zai)藥(yao)味多
事,在(zai)法(fa)象(xiang)合(he)(he)度,君(jun)臣(chen)相使,得(de)(de)神(shen)仙(xian)(xian)之(zhi)(zhi)(zhi)要,合(he)(he)道之(zhi)(zhi)(zhi)宗,大還(huan)(huan)之(zhi)(zhi)(zhi)力也。久服延(yan)年,得(de)(de)神(shen)仙(xian)(xian)之(zhi)(zhi)(zhi)功。不(bu)(bu)(bu)(bu)解消息,其(qi)(qi)石藥(yao)終有毒,不(bu)(bu)(bu)(bu)可行,用(yong)(yong)之(zhi)(zhi)(zhi)必傷(shang),如(ru)何(he)(he)更得(de)(de)長生耳。君(jun)臣(chen)
相使篇(pian)云(yun)(yun):夫鉛(qian)(qian)(qian)(qian)汞(gong)者(zhe),是(shi)大還(huan)(huan)之(zhi)(zhi)(zhi)根(gen)(gen),能(neng)與金(jin)(jin)為本。八石為主(zhu),無性(xing)而(er)熱。陰(yin)居其(qi)(qi)陰(yin)。有性(xing)而(er)玲(ling),腸居其(qi)(qi)陽(yang)。故(gu)云(yun)(yun):陰(yin)腸相反。以(yi)陰(yin)即(ji)是(shi)君(jun),陽(yang)即(ji)是(shi)臣(chen)。石浮金(jin)(jin)沉,君(jun)
臣(chen)相得(de)(de),浮沉合(he)(he)度,藥(yao)物和會,即(ji)是(shi)神(shen)仙(xian)(xian)之(zhi)(zhi)(zhi)要妙(miao)。若不(bu)(bu)(bu)(bu)知君(jun)臣(chen),不(bu)(bu)(bu)(bu)悟和會,徒(tu)費千金(jin)(jin),終無得(de)(de)成理。若知君(jun)臣(chen),合(he)(he)乾坤,且以(yi)鉛(qian)(qian)(qian)(qian)為君(jun),能(neng)引五(wu)藏(zang)。汞(gong)為臣(chen),能(neng)煞三(san)
賊。且曾為使,能(neng)存(cun)其(qi)(qi)神(shen),而(er)明(ming)其(qi)(qi)耳目。雄為將,能(neng)爭四(si)夷通于(yu)神(shen)明(ming),光于(yu)四(si)海。《參同契》云(yun)(yun):用(yong)(yong)鉛(qian)(qian)(qian)(qian)不(bu)(bu)(bu)(bu)用(yong)(yong)鉛(qian)(qian)(qian)(qian),五(wu)金(jin)(jin)出自(zi)鉛(qian)(qian)(qian)(qian)。用(yong)(yong)鉛(qian)(qian)(qian)(qian)不(bu)(bu)(bu)(bu)用(yong)(yong)鉛(qian)(qian)(qian)(qian),還(huan)(huan)丹出於鉛(qian)(qian)(qian)(qian)。用(yong)(yong)鉛(qian)(qian)(qian)(qian)不(bu)(bu)(bu)(bu)用(yong)(yong)
鉛(qian)(qian)(qian)(qian),更向鉛(qian)(qian)(qian)(qian)中作。用(yong)(yong)鉛(qian)(qian)(qian)(qian)不(bu)(bu)(bu)(bu)用(yong)(yong)鉛(qian)(qian)(qian)(qian),金(jin)(jin)自(zi)出於鉛(qian)(qian)(qian)(qian)。賢者(zhe)審思之(zhi)(zhi)(zhi),方(fang)知道可成。用(yong)(yong)鉛(qian)(qian)(qian)(qian)不(bu)(bu)(bu)(bu)用(yong)(yong)鉛(qian)(qian)(qian)(qian),鉛(qian)(qian)(qian)(qian)是(shi)五(wu)金(jin)(jin)之(zhi)(zhi)(zhi)筋髓(sui),七寶之(zhi)(zhi)(zhi)良媒,五(wu)金(jin)(jin)切(qie)忌(ji)錫,亦不(bu)(bu)(bu)(bu)得(de)(de)用(yong)(yong)之(zhi)(zhi)(zhi)。大還(huan)(huan)丹二味,與天(tian)
地畢。既(ji)五(wu)金(jin)(jin)切(qie)忌(ji),而(er)用(yong)(yong)何(he)(he)物所制。答曰:欲得(de)(de)制之(zhi)(zhi)(zhi),黃(huang)芽為根(gen)(gen)。黃(huang)芽是(shi)何(he)(he)藥(yao)物,所制用(yong)(yong)何(he)(he)鼎器。
五(wu)金歌曰
鼎(ding)鼎(ding)元無鼎(ding),藥藥元無藥。黃芽(ya)不(bu)是鉛(qian),不(bu)離(li)鉛(qian)中作。胡歪子又問:黃芽(ya)不(bu)離(li)鉛(qian),不(bu)離(li)鉛(qian)中作,是何物(wu)所制(zhi)。又云(yun):不(bu)用(yong)(yong)(yong)五(wu)金(jin)八(ba)(ba)石,黃芽(ya)從(cong)何而生。魏(wei)公(gong)答曰:
種禾(he)當用(yong)(yong)(yong)粟,狐兔不(bu)乳馬,幫雀不(bu)生鳳(feng),異類不(bu)知種,安能合本居(ju)。點金(jin)須(xu)用(yong)(yong)(yong)金(jin),點銀須(xu)使銀。若也世人盡用(yong)(yong)(yong)五(wu)金(jin)八(ba)(ba)石,并不(bu)成矣。
大還丹歌曰
鉛(qian)若(ruo)是(shi)(shi)真,不(bu)失家臣。鉛(qian)若(ruo)不(bu)真,其(qi)(qi)汞(gong)(gong)難(nan)親。青(qing)腰使者(zhe),赤(chi)(chi)(chi)血將(jiang)軍,白(bai)虎為(wei)(wei)腦,黃芽(ya)為(wei)(wei)根(gen)。若(ruo)也世(shi)人(ren)直(zhi)下用(yong)鉛(qian),舉世(shi)不(bu)識汞(gong)(gong)及青(qing)腰使者(zhe)。此(ci)(ci)云(yun):是(shi)(shi)曾青(qing)空青(qing),又
云(yun)赤(chi)(chi)(chi)血將(jiang)軍者(zhe),黃丹(dan)(dan)(dan)(dan)(dan)也。綠(lv)世(shi)人(ren)愚迷,方(fang)(fang)盡患(huan)惑,用(yong)此(ci)(ci)黃藥變換,無(wu)有(you)(you)得成(cheng)(cheng)(cheng)。曰:夫大還(huan)丹(dan)(dan)(dan)(dan)(dan)本(ben)源(yuan),青(qing)腰使者(zhe)是(shi)(shi)水(shui)(shui)(shui),赤(chi)(chi)(chi)血將(jiang)軍是(shi)(shi)火,白(bai)虎為(wei)(wei)腦是(shi)(shi)汞(gong)(gong),黃芽(ya)為(wei)(wei)根(gen)是(shi)(shi)鉛(qian)。若(ruo)
說還(huan)丹(dan)(dan)(dan)(dan)(dan)本(ben)源(yuan),黃芽(ya)是(shi)(shi)一(yi)(yi),汞(gong)(gong)是(shi)(shi)二(er),分(fen)兩是(shi)(shi)三,水(shui)(shui)(shui)是(shi)(shi)四,火是(shi)(shi)五,此(ci)(ci)者(zhe)是(shi)(shi)象五行。其(qi)(qi)合陰(yin)(yin)陽(yang)(yang),十(shi)月滿足,離母(mu)胞胎(tai)。汞(gong)(gong)屬束方(fang)(fang),鉛(qian)屬西方(fang)(fang),水(shui)(shui)(shui)屬北方(fang)(fang),火屬南(nan)方(fang)(fang),黃芽(ya)
屬中方(fang)(fang),此(ci)(ci)象金木水(shui)(shui)(shui)火土。黃白(bai)各居一(yi)(yi)邊(bian),能依(yi)此(ci)(ci)法,萬不(bu)失一(yi)(yi)。其(qi)(qi)於(wu)口(kou)訣,吾欲(yu)書於(wu)竹帛,上(shang)恐泄天機,下恐沉劫罪,世(shi)人(ren)不(bu)合聞(wen)之。道本(ben)養貧濟(ji)生(sheng),余有(you)(you)剩(sheng)者(zhe),
即布施供養。若(ruo)以(yi)奢(she)華分(fen)外漫用(yong),即立有(you)(you)禍生(sheng)。受道不(bu)著藥主(zhu),立生(sheng)禍患(huan)。夫大丹(dan)(dan)(dan)(dan)(dan)兩物(wu)共(gong)成(cheng)(cheng)(cheng),不(bu)入(ru)雜藥。若(ruo)用(yong)五金八石,各別有(you)(you)用(yong)處(chu)。并(bing)不(bu)入(ru)大還(huan)丹(dan)(dan)(dan)(dan)(dan)。綠(lv)世(shi)人(ren)不(bu)會,
錯用(yong)合煉丹(dan)(dan)(dan)(dan)(dan)藥,以(yi)充點(dian)化(hua)。此(ci)(ci)是(shi)(shi)小(xiao)術(shu),不(bu)得為(wei)(wei)大丹(dan)(dan)(dan)(dan)(dan)。良(liang)有(you)(you)所以(yi),其(qi)(qi)硫(liu)黃是(shi)(shi)太(tai)陽(yang)(yang)之精,水(shui)(shui)(shui)銀(yin)(yin)(yin)是(shi)(shi)太(tai)陰(yin)(yin)之精,一(yi)(yi)陰(yin)(yin)一(yi)(yi)陽(yang)(yang),合為(wei)(wei)天地。硫(liu)黃者(zhe)能制水(shui)(shui)(shui)銀(yin)(yin)(yin),內含(han)赤(chi)(chi)(chi)氣。硫(liu)黃一(yi)(yi)
制,變成(cheng)(cheng)(cheng)丹(dan)(dan)(dan)(dan)(dan)砂(sha)。為(wei)(wei)先從水(shui)(shui)(shui)銀(yin)(yin)(yin),卻反丹(dan)(dan)(dan)(dan)(dan)砂(sha),為(wei)(wei)之九(jiu)轉(zhuan)(zhuan)。綠(lv)是(shi)(shi)后硫(liu)黃是(shi)(shi)太(tai)陽(yang)(yang)之精,不(bu)得伏(fu)火,將(jiang)陽(yang)(yang)制陽(yang)(yang),陽(yang)(yang)乃(nai)(nai)漸衰,陰(yin)(yin)力即玨,得硫(liu)黃制之,便成(cheng)(cheng)(cheng)丹(dan)(dan)(dan)(dan)(dan)砂(sha)。雖(sui)被(bei)制成(cheng)(cheng)(cheng)丹(dan)(dan)(dan)(dan)(dan)元,
未能伏(fu)火,事(shi)須易過(guo)九(jiu)轉(zhuan)(zhuan),然可(ke)得伏(fu)火者(zhe),是(shi)(shi)水(shui)(shui)(shui)銀(yin)(yin)(yin)也。每(mei)一(yi)(yi)轉(zhuan)(zhuan)用(yong)硫(liu)黃,至(zhi)九(jiu)轉(zhuan)(zhuan)用(yong)水(shui)(shui)(shui)銀(yin)(yin)(yin),分(fen)兩不(bu)折(zhe),硫(liu)黃不(bu)見形影,何以(yi)水(shui)(shui)(shui)銀(yin)(yin)(yin)長存。蓋水(shui)(shui)(shui)銀(yin)(yin)(yin)是(shi)(shi)陰(yin)(yin),硫(liu)黃是(shi)(shi)陽(yang)(yang),乃(nai)(nai)至(zhi)九(jiu)
轉(zhuan)(zhuan),被(bei)陰(yin)(yin)伏(fu)盡,陽(yang)(yang)既衰敗,其(qi)(qi)汞(gong)(gong)乃(nai)(nai)伏(fu)火矣。一(yi)(yi)名九(jiu)轉(zhuan)(zhuan)丹(dan)(dan)(dan)(dan)(dan)砂(sha),二(er)名小(xiao)還(huan)丹(dan)(dan)(dan)(dan)(dan)。此(ci)(ci)藥并(bing)不(bu)堪(kan)乾水(shui)(shui)(shui)銀(yin)(yin)(yin),只(zhi)可(ke)點(dian)鐵(tie)成(cheng)(cheng)(cheng)金,點(dian)銀(yin)(yin)(yin)成(cheng)(cheng)(cheng)金,亦甚堪(kan)服食,更不(bu)堪(kan)諸用(yong)。
又金歌曰
丹砂(sha)(sha)丹砂(sha)(sha),濟(ji)命(ming)濟(ji)家。養(yang)得(de)姹女(nv),嫁與黃(huang)芽。其丹砂(sha)(sha)安(an)一粒在掌中,曠野之處,得(de)百禽歸奏(zou),烏食成鳳,蛇食成龍,人(ren)餌長生,與天地(di)同(tong)畢(bi)。收人(ren)魂魄,反老歸
童(tong),得(de)姥女(nv)玉童(tong)來侍藥,其中四十(shi)九種為(wei)丹田,內有(you)一十(shi)四般,化為(wei)銅鐵及金銀等(deng)。此并(bing)不干大道(dao)之數,是以列之於后。一一用(yong)(yong)之,各有(you)去處。綠世(shi)(shi)人(ren)不會,所以纂(zuan)
集,將來欲造還丹,若(ruo)用(yong)(yong)此藥,舉世(shi)(shi)不成,皆定之本緣(yuan)。
李真人與淮南(nan)王劉(liu)安受(shou)道曰:從太(tai)虛(xu)將來,此五金八石定(ding)本,知通靈合於神理,審詳之(zhi)(zhi)方(fang)知定(ding)本。愚迷之(zhi)(zhi)者,切(qie)不得傳之(zhi)(zhi)。神當減(jian)籌,殃及子(zi)孫。
《黃帝陰符》云:同師者受,閉在於金口金柜,千金勿傳,萬不失一。
五(wu)金歌曰
家(jia)有紫河車(che),黃金滿我家(jia)。更有福相感,萬世自榮(rong)華。
五金相類(lei)贊曰
硫黃堪點化(hua),此藥定不虛(xu)。不干還丹(dan)事(shi),出(chu)在舊(jiu)方書。又云:雄(xiong)黃點化(hua),亦不入大還丹(dan)之數(shu)。何以不入,乃別有(you)用處。此雄(xiong)黃變得(de)九轉之丹(dan),勿(wu)以非之,即有(you)術也。余有(you)一百二十六般金石。
大還丹歌(ge)曰
白馬牙,好丹砂,卯酉二八和一(yi)(yi)家。知上(shang)下,猛三花(hua),一(yi)(yi)刀圭(gui),定君夸。此(ci)道遞相傳受,一(yi)(yi)一(yi)(yi)慕至,感神(shen)曉(xiao)(xiao)會(hui)其(qi)義(yi),方(fang)(fang)知大(da)道難求。若會(hui)大(da)道根元,即解(jie)掩閉其(qi)
口,藏於金柜。嗟(jie)此(ci)世人(ren)(ren)愚迷(mi),不(bu)(bu)(bu)(bu)見其(qi)義(yi)。此(ci)道非遠,廣覽方(fang)(fang)書,及(ji)習古人(ren)(ren)糟(zao)粕(po),何以無成(cheng)。謂之(zhi)下流,錯(cuo)藥(yao)(yao)草(cao),不(bu)(bu)(bu)(bu)會(hui)其(qi)義(yi),是以無成(cheng)。何以知之(zhi),蓋歌曰(yue):不(bu)(bu)(bu)(bu)怕藥(yao)(yao)
不(bu)(bu)(bu)(bu)圣(sheng),只(zhi)恐藥(yao)(yao)不(bu)(bu)(bu)(bu)正。不(bu)(bu)(bu)(bu)怕藥(yao)(yao)不(bu)(bu)(bu)(bu)神(shen),只(zhi)恐藥(yao)(yao)不(bu)(bu)(bu)(bu)真。藥(yao)(yao)若真正,的有神(shen)圣(sheng)。曉(xiao)(xiao)會(hui)其(qi)義(yi),此(ci)乃通靈之(zhi)人(ren)(ren),何愁大(da)道不(bu)(bu)(bu)(bu)成(cheng)。九霄君曰(yue):南方(fang)(fang)之(zhi)水,北方(fang)(fang)之(zhi)金,陰(yin)以處陽,陽以
處陰(yin)。往來不(bu)(bu)(bu)(bu)別,一(yi)(yi)浮(fu)一(yi)(yi)沉(chen)。年經歲(sui)往,共枕(zhen)同裊。此(ci)金(jin)丹(dan)秘要(yao)言也。鉛汞二陰,還丹之(zhi)心(xin),不(bu)遇道(dao)者,徒費千金(jin)。覺者思(si)之(zhi),水土相(xiang)臨(lin),有無相(xiang)貫,仙圣相(xiang)尋(xun)。留
思(si)精確(que),知道(dao)幽深。
軒轅(yuan)於峨眉山授皇人三一(yi)法
心(xin)不(bu)妄兮(xi)(xi)(xi)神(shen)自安,魂(hun)魄伏兮(xi)(xi)(xi)鬼無(wu)綠。至(zhi)藥成兮(xi)(xi)(xi)道自玄(xuan),霜(shuang)雪凝兮(xi)(xi)(xi)保(bao)萬年。火日炎兮(xi)(xi)(xi)飛九天(tian),不(bu)在(zai)靈符隱化(hua)全。千日伏兮(xi)(xi)(xi)老(lao)少(shao)顏(yan),內守一兮(xi)(xi)(xi)心(xin)寸(cun)問。外景覓兮(xi)(xi)(xi)得命
難,三品(pin)丹兮(xi)(xi)(xi)絕(jue)妙言(yan)。得一真兮(xi)(xi)(xi)無(wu)兩般,受吾法兮(xi)(xi)(xi)天(tian)地圓。仙路成兮(xi)(xi)(xi)在(zai)目前(qian),不(bu)染著兮(xi)(xi)(xi)離世間。應法勢兮(xi)(xi)(xi)莫(mo)與言(yan),論道長兮(xi)(xi)(xi)為(wei)定原。依至(zhi)藥兮(xi)(xi)(xi)道皆(jie)玄(xuan),陰陽交泰(tai)兮(xi)(xi)(xi)生
連(lian)綿。胎息(xi)成兮(xi)(xi)(xi)象法牽,藥至(zhi)存(cun)兮(xi)(xi)(xi)心(xin)湛(zhan)然。白液金兮(xi)(xi)(xi)不(bu)忌(ji)言(yan),子(zi)若(ruo)得兮(xi)(xi)(xi)同太(tai)玄(xuan)。晝(zhou)夜思兮(xi)(xi)(xi)保(bao)命全,如此福兮(xi)(xi)(xi)升(sheng)九天(tian)。
楊真人歌
損(sun)神終日談虛空,不(bu)如(ru)歸於胎息中。綿(mian)綿(mian)不(bu)住道(dao)自(zi)通(tong),七元三老皆從功(gong)。我真(zhen)(zhen)不(bu)西亦不(bu)東(dong),但當修習(xi)意莫窮,常(chang)令體(ti)裹如(ru)微風。世(shi)人(ren)見一(yi)不(bu)識(shi)一(yi),一(yi)回存想一(yi)神
出。只(zhi)知(zhi)一(yi)心(xin)念一(yi)物,不(bu)知(zhi)一(yi)日損(sun)一(yi)日。勸君修真(zhen)(zhen)須識(shi)真(zhen)(zhen),人(ren)問道(dao)書多誤人(ren)。開圖醮錄(lu)益(yi)亂神,此法(fa)不(bu)能(neng)留(liu)兆身。一(yi)及哉自(zi)有不(bu)自(zi)親,明珠汨(mi)沒(mei)放泥塵(chen)。
金液大(da)還丹歌(ge)
北方正氣(qi)為河車,東陽甲乙成(cheng)(cheng)金(jin)砂。兩情含(han)養本歸一,朱雀(que)調運生金(jin)花。金(jin)花生,天(tian)地(di)寶,人(ren)會(hui)此言(yan)真至道。子稱虎(hu),卯為龍(long),龍(long)虎(hu)相生自合同。龍(long)居震位當其
八,虎(hu)數元生在一宮(gong)(gong)。采有日(ri),取(qu)有時,世人(ren)日(ri)用而不(bu)知。收(shou)取(qu)氣(qi)候莫(mo)差(cha)錯(cuo),萬般功(gong)力(li)徒勞(lao)施。至神圣,極容易,須(xu)向中(zhong)宮(gong)(gong)求鼎(ding)器。溫養火(huo)候審陰陽。安排爐室須(xu)擇
地(di)。不(bu)得地(di),莫(mo)妄為。須(xu)隱密,牢護持。保守(shou)慎莫(mo)失天(tian)機,此藥變化不(bu)思(si)議。陽真砂,陰真汞,時人(ren)求之莫(mo)妄動。無(wu)質無(wu)生是(shi)還丹,凡汞凡砂不(bu)勞(lao)弄。若逢此訣會(hui)此
言(yan),煉之餌之成(cheng)(cheng)真仙。
天地生黃(huang)芽,水(shui)精結成(cheng)砂。兩物同一體,出世事如麻。西方升王氣,得道在(zai)中華。若不會此言,千(qian)萬徒一家。
太清玉碑子(zi)竟(jing)
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