先天(tian)玄(xuan)妙玉女太上圣(sheng)母(mu)資傳仙道

經名：先天(tian)玄妙(miao)玉(yu)女太上圣母資(zi)傳仙道。撰人不(bu)詳。假(jia)托圣母元君(jun)與老君(jun)談論(lun)外(wai)丹及內丹(dan)守一(yi)法訣。其(qi)文又見于南(nan)宋謝(xie)守瀾《混元圣(sheng)紀》。一(yi)卷。底本出處：《正統道藏》洞神部方(fang)法類。
先(xian)天玄妙(miao)玉女太上(shang)圣母資傳仙道(dao)
圣(sheng)母告老君曰：夫(fu)人受(shou)生於(wu)(wu)(wu)(wu)天(tian)地中，有清有濁。氣(qi)之(zhi)(zhi)清者(zhe)(zhe)，聰(cong)明(ming)慈仁，氣(qi)之(zhi)(zhi)濁者(zhe)(zhe)，愚癡兇虐。明(ming)者(zhe)(zhe)因修以成(cheng)性，昧(mei)者(zhe)(zhe)咨欲以傷命(ming)(ming)。性者(zhe)(zhe)身(shen)之(zhi)(zhi)源也，命(ming)(ming)者(zhe)(zhe)身(shen)之(zhi)(zhi)根 也。是故修學(xue)之(zhi)(zhi)人，煉(lian)身(shen)於(wu)(wu)(wu)(wu)九丹，解(jie)結於(wu)(wu)(wu)(wu)五(wu)神(shen)(shen)，引黑於(wu)(wu)(wu)(wu)本生，滅根於(wu)(wu)(wu)(wu)三關，九煉(lian)十變，百(bai)節開明(ming)，胞結斷滅，乃知本真(zhen)(zhen)，而(er)成(cheng)上仙也。若不(bu)(bu)修學(xue)，則(ze)邪魔入身(shen)，百(bai)病 競(jing)生，死不(bu)(bu)盡命(ming)(ming)，痛乎難(nan)言。夫(fu)仙由心(xin)(xin)學(xue)，心(xin)(xin)誠則(ze)仙成(cheng)。道(dao)(dao)貴內求，內密則(ze)道(dao)(dao)來。能(neng)(neng)致靜(jing)以學(xue)真(zhen)(zhen)，積虛(xu)(xu)以通神(shen)(shen)，則(ze)仙日近矣。茍心(xin)(xin)競(jing)神(shen)(shen)勞(lao)，體(ti)煩不(bu)(bu)專，動靜(jing)喪精(jing)，耳 目曠明(ming)，徒積稔索道(dao)(dao)，道(dao)(dao)愈(yu)遠也。寄寓天(tian)地問，少許時耳。若能(neng)(neng)攝黑營神(shen)(shen)，辛苦(ku)注(zhu)真(zhen)(zhen)，久將(jiang)得道(dao)(dao)，則(ze)與天(tian)地共寄，寓於(wu)(wu)(wu)(wu)太(tai)無中也。能(neng)(neng)洞(dong)虛(xu)(xu)體(ti)無，則(ze)視之(zhi)(zhi)不(bu)(bu)見，聽之(zhi)(zhi)不(bu)(bu) 聞，乃與道(dao)(dao)合真(zhen)(zhen)矣。
老子曰：今混跡塵寰，欲長存不死，隨世度人，可乎。
元君曰：吾有秘(mi)寶，非圣不傳。有能修之(zhi)，可以(yi)長存。
老君曰：愿聞其(qi)致。
元君曰：至(zhi)(zhi)道淵奧深，不(bu)可得識。匪(fei)有匪(fei)無，匪(fei)聲匪(fei)色，視之不(bu)見，搏之不(bu)得，囊括天地，至(zhi)(zhi)人無極，近(jin)在諸身，莫之能(neng)(neng)測(ce)，能(neng)(neng)知其則，是謂玄德，
老君曰：其道亦(yi)有術以(yi)致之乎(hu)。
元君曰(yue)：道者(zhe)(zhe)，虛通之(zhi)(zhi)(zhi)(zhi)至真。術者(zhe)(zhe)，變化(hua)之(zhi)(zhi)(zhi)(zhi)玄技(ji)。道因(yin)術以(yi)(yi)濟(ji)人(ren)，人(ren)因(yin)修而會道，則變化(hua)無窮矣。夫(fu)道之(zhi)(zhi)(zhi)(zhi)要者(zhe)(zhe)，無為而自然。術之(zhi)(zhi)(zhi)(zhi)秘(mi)(mi)者(zhe)(zhe)，符(fu)與黑藥而已(yi)。符(fu)者(zhe)(zhe)， 三光之(zhi)(zhi)(zhi)(zhi)靈文，天之(zhi)(zhi)(zhi)(zhi)真信也(ye)。藥者(zhe)(zhe)，五行之(zhi)(zhi)(zhi)(zhi)華英，地之(zhi)(zhi)(zhi)(zhi)精液也(ye)。黑者(zhe)(zhe)，陰陽之(zhi)(zhi)(zhi)(zhi)和(he)粹，萬(wan)物之(zhi)(zhi)(zhi)(zhi)靈爽(shuang)也(ye)。人(ren)雖得一事未(wei)畢(bi)，要資符(fu)藥，道乃訖。此吾之(zhi)(zhi)(zhi)(zhi)秘(mi)(mi)寶耳，爾(er)能兼之(zhi)(zhi)(zhi)(zhi)， 可以(yi)(yi)長(chang)存，度人(ren)無量矣。
老君曰：身者(zhe)，得道之器也(ye)。黑(hei)者(zhe)，致命之根(gen)也(ye)。根(gen)拔則(ze)命終(zhong)，器敗(bai)則(ze)道去。今(jin)欲修之，令命固道隆，可得聞乎。
元(yuan)君曰：人稟骨(gu)肉之(zhi)質，猶陶家逐也(ye)。埋未(wei)冶則敗(bai)速，身未(wei)煉(lian)則命促，理固然也(ye)。縱使德冠草有(you)，神(shen)(shen)疏大玄，而(er)身猶恐(kong)未(wei)兔乎老死。夫何故(gu)，由化(hua)致然，不得不 然也(ye)。惟藥(yao)能煉(lian)形，符(fu)能致神(shen)(shen)，神(shen)(shen)歸則心通而(er)性逸，形堅則黑固而(er)命全(quan)，然后化(hua)黑變精，洞入無形，飛行虛行，存(cun)亡(wang)自(zi)然，乃能長存(cun)。得道之(zhi)人雖遭劫交，天地(di)崩 淪，而(er)災不能及，所以貴乎符(fu)藥(yao)者，由此也(ye)。
老君曰：服(fu)神丹而得(de)長(chang)生者，神靈佑之乎，將藥之力也耶。
元君曰：長生之功，由於丹。丹之成，由於神。故將合丹，必先正其心，不履罪過，神明佑之，作丹必成。神丹入口，壽命無窮也矣。天地明察，道歸仁人，萬 兆蠢蠢，名曰行尸。不信長生之可學，謂為虛誕，從朝至暮，但作求死之事，天豈能強生之乎。恣心盡欲，奄忽輒死，千金送葬，何所益哉。神丹道成，不惟長生而 矣，亦可作世之寶也。知此道者，亦安用天下為人。有以國易吾方，而非其人不傳也。
老(lao)君稽(ji)首曰：愿聞其旨(zhi)。
元(yuan)君乃(nai)(nai)仰(yang)天而(er)嘯，倏(shu)忽(hu)有(you)紫云如蓋，自(zi)(zi)天奄至，中(zhong)有(you)五(wu)(wu)(wu)色(se)蘊(yun)，光明八達，仙(xian)人涓子侍(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)。元(yuan)君披出神圖(tu)寶章變化之(zhi)(zhi)(zhi)(zhi)(zhi)方(fang)，還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)伏水火汞金(jin)(jin)液(ye)(ye)(ye)之(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，凡七(qi)十二(er)(er)篇，以(yi) 授老君金(jin)(jin)液(ye)(ye)(ye)之(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)。圣(sheng)母玄(xuan)妙玉女曰(yue)(yue)(yue)(yue)：神仙(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)，不(bu)(bu)(bu)在祭祀鬼(gui)神，不(bu)(bu)(bu)在導引與(yu)屈伸，不(bu)(bu)(bu)在祝愿多言語(yu)，不(bu)(bu)(bu)在精(jing)(jing)思自(zi)(zi)苦勤(qin)，長(chang)(chang)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)要在神丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)。知之(zhi)(zhi)(zhi)(zhi)(zhi)甚(shen)易(yi)為(wei)皇難(nan)，子能行之(zhi)(zhi)(zhi)(zhi)(zhi) 可長(chang)(chang)存(cun)，此之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)成(cheng)立(li)得(de)(de)(de)仙(xian)、吾(wu)(wu)亦學得(de)(de)(de)非自(zi)(zi)然。金(jin)(jin)液(ye)(ye)(ye)之(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)其文曰(yue)(yue)(yue)(yue)：一(yi)為(wei)玄(xuan)白生(sheng)金(jin)(jin)公，太陽(yang)流珠入華(hua)(hua)池。斤內(nei)五(wu)(wu)(wu)兩文萎蘿，赤鹽白雪成(cheng)雄雌。五(wu)(wu)(wu)符九(jiu)(jiu)(jiu)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)得(de)(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)飛，真道(dao)在此 人不(bu)(bu)(bu)知。五(wu)(wu)(wu)符者，一(yi)曰(yue)(yue)(yue)(yue)玄(xuan)白，二(er)(er)曰(yue)(yue)(yue)(yue)金(jin)(jin)精(jing)(jing)，三曰(yue)(yue)(yue)(yue)飛符，四曰(yue)(yue)(yue)(yue)金(jin)(jin)華(hua)(hua)，五(wu)(wu)(wu)曰(yue)(yue)(yue)(yue)三五(wu)(wu)(wu)青(qing)龍(long)精(jing)(jing)。九(jiu)(jiu)(jiu)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)者，一(yi)曰(yue)(yue)(yue)(yue)白雪九(jiu)(jiu)(jiu)轉(zhuan)(zhuan)還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)，二(er)(er)曰(yue)(yue)(yue)(yue)雌雄九(jiu)(jiu)(jiu)轉(zhuan)(zhuan)還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)，三曰(yue)(yue)(yue)(yue)金(jin)(jin)液(ye)(ye)(ye)九(jiu)(jiu)(jiu)轉(zhuan)(zhuan)還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)，四曰(yue)(yue)(yue)(yue)白華(hua)(hua)九(jiu)(jiu)(jiu) 轉(zhuan)(zhuan)還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)，五(wu)(wu)(wu)曰(yue)(yue)(yue)(yue)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)華(hua)(hua)九(jiu)(jiu)(jiu)轉(zhuan)(zhuan)還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)、六(liu)曰(yue)(yue)(yue)(yue)五(wu)(wu)(wu)色(se)九(jiu)(jiu)(jiu)轉(zhuan)(zhuan)還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)，七(qi)曰(yue)(yue)(yue)(yue)泥汞九(jiu)(jiu)(jiu)轉(zhuan)(zhuan)還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)，八曰(yue)(yue)(yue)(yue)金(jin)(jin)精(jing)(jing)九(jiu)(jiu)(jiu)轉(zhuan)(zhuan)還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)，九(jiu)(jiu)(jiu)曰(yue)(yue)(yue)(yue)九(jiu)(jiu)(jiu)鼎極耀(yao)還(huan)(huan)(huan)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)。此九(jiu)(jiu)(jiu)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)得(de)(de)(de)一(yi)，則(ze)(ze)可以(yi)長(chang)(chang)生(sheng)，不(bu)(bu)(bu)在褊作也(ye)(ye)。神丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)， 皆三化五(wu)(wu)(wu)轉(zhuan)(zhuan)，至九(jiu)(jiu)(jiu)而(er)止(zhi)，得(de)(de)(de)服(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)者，與(yu)吾(wu)(wu)等矣。九(jiu)(jiu)(jiu)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)同為(wei)升(sheng)天之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)。然九(jiu)(jiu)(jiu)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)中(zhong)，金(jin)(jin)液(ye)(ye)(ye)為(wei)上。服(fu)(fu)九(jiu)(jiu)(jiu)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)人，或三年(nian)二(er)(er)年(nian)，一(yi)年(nian)半年(nian)，百日(ri)(ri)六(liu)十日(ri)(ri)，三十日(ri)(ri)，十日(ri)(ri)三日(ri)(ri)， 乃(nai)(nai)有(you)仙(xian)官(guan)云龍(long)來迎。惟服(fu)(fu)金(jin)(jin)液(ye)(ye)(ye)者，入口則(ze)(ze)身(shen)色(se)紫金(jin)(jin)，立(li)生(sheng)羽翼，升(sheng)天為(wei)仙(xian)官(guan)矣。雖先長(chang)(chang)齋，斷谷一(yi)年(nian)，乃(nai)(nai)得(de)(de)(de)服(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)。自(zi)(zi)非有(you)玄(xuan)中(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)錄，及不(bu)(bu)(bu)死(si)之(zhi)(zhi)(zhi)(zhi)(zhi)名者，終(zhong)不(bu)(bu)(bu)得(de)(de)(de)聞九(jiu)(jiu)(jiu)丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)金(jin)(jin) 液(ye)(ye)(ye)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)也(ye)(ye)。其法依前合丹(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)(dan)，金(jin)(jin)成(cheng)而(er)液(ye)(ye)(ye)之(zhi)(zhi)(zhi)(zhi)(zhi)，其道(dao)畢矣，此吾(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)秘寶也(ye)(ye)。
老君以道授尹喜曰：夫大道(dao)守(shou)其三品為則，以(yi)一(yi)為度，以(yi)正為德。子能知一(yi)萬事畢，閉塞情欲入奧室(shi)，煉金食黑(hei)為第一(yi)，子能知之(zhi)守(shou)勿失。又曰：至真(zhen)上帝，莫不由(you)金丹而得道(dao)，履九(jiu)幽而入杳冥，上下虛元，因神明而俱升。
老君曰：煉金食黑之道，天地之精華，陰陽之根本，二黑之謂也。陽龍陰虎，木液金精，二氣交會，煉而成者，謂之外丹。含和煉藏，吐故納新，上入泥丸，下 注丹田，循環不息，朝于絳宮，采於五石，以哺百神，此內丹也。含和煉黑修道之士，得內丹者，可以延年。得外丹者，可以升天。三一九思者，內修之要也。九丹 金液者，外丹之極也。合而修之，道成庾矣。食黑訣曰：食黑固精，受明玄經。生道要妙，出幽入冥。上固云門，下固靈根。知者甚易，行之甚難。夫形動德散，氣 越道叛，精消魂損，目動魄亂。是以圣人靜形固黑，畜精受視，則道德虛凝，魂魄固守，形一神萬，道乃成就。常以半夜之后，偃外握固，鼻納清黑，口徐吐之。復 守三一，入室九思，神定氣安，仙道近矣。因授喜《玉歷中經》三十五章。
老君曰(yue)：三(san)(san)一(yi)之(zhi)(zhi)(zhi)道(dao)(dao)，神(shen)(shen)(shen)(shen)仙所重。世(shi)莫(mo)得(de)聞(wen)，子(zi)(zi)(zi)其秘之(zhi)(zhi)(zhi)。兩眉(mei)之(zhi)(zhi)(zhi)問，卻入(ru)一(yi)寸為(wei)(wei)(wei)(wei)(wei)明堂，二寸為(wei)(wei)(wei)(wei)(wei)洞(dong)房(fang)，三(san)(san)寸為(wei)(wei)(wei)(wei)(wei)泥丸，上(shang)丹(dan)田(tian)宮(gong)也。中(zhong)(zhong)有赤(chi)子(zi)(zi)(zi)，字元先，名(ming)帝(di)鄉。心(xin)(xin)中(zhong)(zhong) 為(wei)(wei)(wei)(wei)(wei)絳宮(gong)，中(zhong)(zhong)丹(dan)田(tian)也。中(zhong)(zhong)有真(zhen)(zhen)人(ren)(ren)，字子(zi)(zi)(zi)丹(dan)，名(ming)光堅。臍卻入(ru)三(san)(san)寸，為(wei)(wei)(wei)(wei)(wei)命門下丹(dan)田(tian)宮(gong)也。中(zhong)(zhong)有嬰(ying)兒(er)，字元陽(yang)，名(ming)玄谷。皆長三(san)(san)寸，同服赤(chi)積赤(chi)衣赤(chi)履，此三(san)(san)一(yi)也。上(shang)紫(zi)， 中(zhong)(zhong)赤(chi)，下黃(huang)衣，皆如嬰(ying)兒(er)之(zhi)(zhi)(zhi)狀也。下一(yi)座金床(chuang)玉幾，常以(yi)(yi)(yi)金爐玉匕攪精華，以(yi)(yi)(yi)哺上(shang)一(yi)中(zhong)(zhong)一(yi)，當(dang)晝夜(ye)存之(zhi)(zhi)(zhi)也。子(zi)(zi)(zi)能(neng)長生(sheng)，三(san)(san)一(yi)當(dang)明。子(zi)(zi)(zi)能(neng)守一(yi)，一(yi)亦守子(zi)(zi)(zi)。黑變為(wei)(wei)(wei)(wei)(wei)精， 精變為(wei)(wei)(wei)(wei)(wei)神(shen)(shen)(shen)(shen)，神(shen)(shen)(shen)(shen)變為(wei)(wei)(wei)(wei)(wei)嬰(ying)兒(er)，嬰(ying)兒(er)上(shang)為(wei)(wei)(wei)(wei)(wei)真(zhen)(zhen)人(ren)(ren)，然后為(wei)(wei)(wei)(wei)(wei)赤(chi)子(zi)(zi)(zi)，此真(zhen)(zhen)一(yi)也。又曰(yue)：偽(wei)道(dao)(dao)養形(xing)(xing)，真(zhen)(zhen)道(dao)(dao)養神(shen)(shen)(shen)(shen)。神(shen)(shen)(shen)(shen)真(zhen)(zhen)道(dao)(dao)通，能(neng)亡(wang)能(neng)存，神(shen)(shen)(shen)(shen)能(neng)飛形(xing)(xing)，亦能(neng)移山(shan)。形(xing)(xing)為(wei)(wei)(wei)(wei)(wei)灰土，亦可(ke)識焉。 耳目聲色(se)，為(wei)(wei)(wei)(wei)(wei)子(zi)(zi)(zi)留愆。鼻口所喜(xi)，香味是冤(yuan)。身(shen)(shen)為(wei)(wei)(wei)(wei)(wei)惱本(ben)，痛癢(yang)寒溫。意(yi)為(wei)(wei)(wei)(wei)(wei)形(xing)(xing)累，愁毒(du)憂(you)煩。弗疾(ji)去(qu)之(zhi)(zhi)(zhi)，則(ze)志氣日(ri)耗，壽命不延，其來(lai)久(jiu)矣。子(zi)(zi)(zi)當(dang)先損諸(zhu)欲(yu)，莫(mo)令意(yi) 逸，閑居靜(jing)處，精思(si)(si)(si)(si)齋室，丹(dan)書萬卷，不如守一(yi)。常以(yi)(yi)(yi)虛為(wei)(wei)(wei)(wei)(wei)身(shen)(shen)，以(yi)(yi)(yi)元為(wei)(wei)(wei)(wei)(wei)心(xin)(xin)，元身(shen)(shen)之(zhi)(zhi)(zhi)身(shen)(shen)，元心(xin)(xin)之(zhi)(zhi)(zhi)心(xin)(xin)，可(ke)謂(wei)守神(shen)(shen)(shen)(shen)。守神(shen)(shen)(shen)(shen)玄通，是謂(wei)道(dao)(dao)同。其猶高山(shan)大(da)(da)澤，非欲(yu)蟲魚(yu)烏獸(shou)， 而蟲魚(yu)烏獸(shou)歸(gui)(gui)之(zhi)(zhi)(zhi)。人(ren)(ren)能(neng)虛元元為(wei)(wei)(wei)(wei)(wei)，非欲(yu)為(wei)(wei)(wei)(wei)(wei)道(dao)(dao)，道(dao)(dao)自(zi)歸(gui)(gui)之(zhi)(zhi)(zhi)矣。又授喜(xi)太陽(yang)金真(zhen)(zhen)九(jiu)煉之(zhi)(zhi)(zhi)法，謂(wei)之(zhi)(zhi)(zhi)九(jiu)室存思(si)(si)(si)(si)。第(di)一(yi)無邪思(si)(si)(si)(si)，第(di)二正(zheng)(zheng)身(shen)(shen)思(si)(si)(si)(si)，第(di)三(san)(san)致(zhi)政思(si)(si)(si)(si)，第(di)四大(da)(da)正(zheng)(zheng)思(si)(si)(si)(si)、第(di)五極 正(zheng)(zheng)思(si)(si)(si)(si)、第(di)六(liu)身(shen)(shen)正(zheng)(zheng)思(si)(si)(si)(si)。第(di)七正(zheng)(zheng)真(zhen)(zhen)思(si)(si)(si)(si)，第(di)八洞(dong)玄思(si)(si)(si)(si)，第(di)九(jiu)大(da)(da)洞(dong)思(si)(si)(si)(si)。入(ru)此九(jiu)室，行此九(jiu)思(si)(si)(si)(si)，即與太陽(yang)合形(xing)(xing)，同臻(zhen)於(wu)道(dao)(dao)。喜(xi)拜稽首，敬佩玄旨。喜(xi)疾(ji)辭去(qu)官，奉邀老君歸(gui)(gui)家， 再拜請益
老君(jun)曰：子(zi)欲修身(shen)(shen)養性，行(xing)道紀形(xing)，結黑成神(shen)，終始無(wu)(wu)窮者(zhe)，莫(mo)先乎靜(jing)。故(gu)天靜(jing)以(yi)為(wei)(wei)定(ding)，神(shen)靜(jing)以(yi)為(wei)(wei)變(bian)，人(ren)靜(jing)以(yi)為(wei)(wei)生(sheng)。將靜(jing)之(zhi)(zhi)(zhi)時(shi)，返聽內觀(guan)，心(xin)(xin)不(bu)妄(wang)念，口不(bu)妄(wang) 言，形(xing)不(bu)妄(wang)動，無(wu)(wu)色(se)之(zhi)(zhi)(zhi)色(se)為(wei)(wei)之(zhi)(zhi)(zhi)見，無(wu)(wu)聲之(zhi)(zhi)(zhi)聲為(wei)(wei)之(zhi)(zhi)(zhi)聞，無(wu)(wu)味之(zhi)(zhi)(zhi)味為(wei)(wei)之(zhi)(zhi)(zhi)甘，不(bu)言之(zhi)(zhi)(zhi)言為(wei)(wei)之(zhi)(zhi)(zhi)教，神(shen)景為(wei)(wei)之(zhi)(zhi)(zhi)降，福德為(wei)(wei)之(zhi)(zhi)(zhi)臻，和氣為(wei)(wei)之(zhi)(zhi)(zhi)應矣(yi)(yi)。子(zi)欲靜(jing)神(shen)，先沐浴齋(zhai)戒二十(shi)五(wu) 日(ri)，然后(hou)精煉己身(shen)(shen)，魂魄(po)和平，乃可入室。入室之(zhi)(zhi)(zhi)后(hou)。或丹蛇來(lai)著子(zi)心(xin)(xin)，或王母來(lai)降，或道身(shen)(shen)應現，此身(shen)(shen)中之(zhi)(zhi)(zhi)神(shen)試(shi)子(zi)耳，但(dan)勿(wu)驚怖，有問勿(wu)對，有所傷犯，亦勿(wu)為(wei)(wei) 懼。但(dan)安心(xin)(xin)定(ding)意(yi)，其物自去。經二十(shi)五(wu)日(ri)、四十(shi)五(wu)日(ri)、六(liu)十(shi)日(ri)、八(ba)(ba)十(shi)五(wu)日(ri)、一(yi)百五(wu)日(ri)、一(yi)百二十(shi)五(wu)日(ri)、一(yi)百五(wu)十(shi)日(ri)、一(yi)百八(ba)(ba)十(shi)日(ri)，并有神(shen)來(lai)，皆(jie)是試(shi)子(zi)。但(dan)安心(xin)(xin)勿(wu) 對，不(bu)能為(wei)(wei)害。若生(sheng)怖懼，為(wei)(wei)試(shi)不(bu)過，則失(shi)道矣(yi)(yi)。戒之(zhi)(zhi)(zhi)戒之(zhi)(zhi)(zhi)。一(yi)百八(ba)(ba)十(shi)日(ri)后(hou)，室內自明，安危(wei)存亡之(zhi)(zhi)(zhi)事，無(wu)(wu)不(bu)預知，身(shen)(shen)中宮府，一(yi)一(yi)顯見。二百八(ba)(ba)十(shi)日(ri)后(hou)，眾病皆(jie) 除。一(yi)年之(zhi)(zhi)(zhi)后(hou)，瘢痕皆(jie)滅。千日(ri)之(zhi)(zhi)(zhi)后(hou)，形(xing)神(shen)俱妙，為(wei)(wei)真人(ren)矣(yi)(yi)。
老君曰：吾逝(shi)乎天(tian)地(di)之表，戲(xi)乎玄(xuan)冥之間(jian)，有維八極(ji)，上下無邊(bian)。子欲隨吾，烏可得乎。喜曰：入火入淵，入地(di)上天(tian)，灰(hui)身沒(mei)命，愿(yuan)隨大仙。
老君(jun)曰；得道(dao)之士，目(mu)能洞(dong)視，耳能洞(dong)聽，變化不測，隱顯莫定，尚(shang)未可隨吾遠(yuan)適。子雖(sui)骨(gu)相合道(dao)，法當成真(zhen)，然受(shou)道(dao)日(ri)淺(qian)，未能通神，安(an)得變化，隨吾圣身(shen)。喜再拜曰：通神變化之道(dao)，可得聞(wen)乎(hu)。
老(lao)君(jun)曰：有生(sheng)之(zhi)(zhi)(zhi)黑，有形(xing)之(zhi)(zhi)(zhi)狀(zhuang)，盡幻也。造化(hua)(hua)之(zhi)(zhi)(zhi)所(suo)始(shi)，陰陽(yang)之(zhi)(zhi)(zhi)所(suo)樂(le)者，謂(wei)計之(zhi)(zhi)(zhi)生(sheng)，謂(wei)之(zhi)(zhi)(zhi)死。窮(qiong)數達變，因(yin)形(xing)移(yi)易胤必者，謂(wei)之(zhi)(zhi)(zhi)化(hua)(hua)，謂(wei)之(zhi)(zhi)(zhi)幻。造物者其(qi)巧妙，其(qi)功 深，故難窮(qiong)難終。有形(xing)者其(qi)功J 頃基(ji)功淺，故隨(sui)起隨(sui)減，知幻造之(zhi)(zhi)(zhi)不異生(sheng)死也，始(shi)可與變化(hua)(hua)之(zhi)(zhi)(zhi)道(dao)(dao)。子能精(jing)修(xiu)此道(dao)(dao)，體入自然，斯可與子，行化(hua)(hua)諸國耳。即以《道(dao)(dao)德(de)》五千言(yan)授之(zhi)(zhi)(zhi)。老(lao)君(jun)重以除(chu)止(zhi)念(nian)， 靜心(xin)守、一之(zhi)(zhi)(zhi)旨戒之(zhi)(zhi)(zhi)。言(yan)訖，聳(song)身(shen)空(kong)中、坐(zuo)云(yun)華之(zhi)(zhi)(zhi)上(shang)，面放五明，身(shen)現金光(guang)，洞照(zhao)十方，冉(ran)冉(ran)升空(kong)而去(qu)。
先天玄妙玉女(nv)太(tai)上圣(sheng)母資(zi)傳仙道竟(jing)