雷法是道教的一種重要法術,興盛于宋元之際。它以內丹功夫(fu)為基礎,融符簶(lu)、咒(zhou)術(shu)、指(zhi)訣、禹步、氣法、變神為一體(ti),并采納吸收了(le)儒(ru)學、禪學及密教的修(xiu)持心法、真言密咒(zhou),以(yi)雷霆之術(shu)為濟世度人的手段。所謂“內行(xing)則可以(yi)修(xiu)養(yang)治身(shen),外(wai)用則可以(yi)安民(min)濟國,祈雨祈晴,消災(zai)卻(que)禍,驅江湖(hu)作孽龍蛇,制(zhi)澤(ze)洞傷人蛟蜃(shen),救生靈困重之厄,超群識(shi)幽暗之魂(hun),伐廟除邪,誅妖療病,運(yun)雷霆于掌上,致(zhi)風雨在目前。”
一
與道教其它法(fa)(fa)術一(yi)(yi)樣,雷(lei)(lei)(lei)(lei)法(fa)(fa)一(yi)(yi)開始即把其理論(lun)(lun)建筑在(zai)中(zhong)國(guo)傳統(tong)哲學的元(yuan)(yuan)氣(qi)(qi)(qi)論(lun)(lun)及(ji)陰陽學說的基礎之(zhi)(zhi)(zhi)上(shang),從而(er)為雷(lei)(lei)(lei)(lei)法(fa)(fa)的修持與運用提供了合理的解釋(shi)。《高(gao)上(shang)神霄(xiao)玉樞斬勘(kan)五雷(lei)(lei)(lei)(lei)大法(fa)(fa)》曰:“夫五雷(lei)(lei)(lei)(lei)者,皆元(yuan)(yuan)始祖氣(qi)(qi)(qi)之(zhi)(zhi)(zhi)所(suo)(suo)化也。祖氣(qi)(qi)(qi)既肇,太極立焉。” 陳相真說:“風(feng)(feng)霆(ting)流(liu)形,雷(lei)(lei)(lei)(lei)雨(yu)磅礴,昭昭其有,冥(ming)冥(ming)其無(wu),集(ji)之(zhi)(zhi)(zhi)成一(yi)(yi)氣(qi)(qi)(qi),散(san)之(zhi)(zhi)(zhi)為五雷(lei)(lei)(lei)(lei),卷之(zhi)(zhi)(zhi)而(er)寂爾無(wu)形,舒之(zhi)(zhi)(zhi)而(er)忽兮(xi)有象,道行法(fa)(fa)界,妙在(zai)靈臺(tai)。知雷(lei)(lei)(lei)(lei)法(fa)(fa)不在(zai)推求,實玄妙本(ben)乎(hu)一(yi)(yi)氣(qi)(qi)(qi)。” 王文卿曰:“一(yi)(yi)氣(qi)(qi)(qi)才動,風(feng)(feng)雷(lei)(lei)(lei)(lei)云雨(yu)皆作,禽獸(shou)山(shan)木俱(ju)生(sheng)。故道中(zhong)法(fa)(fa)中(zhong),每每言一(yi)(yi)氣(qi)(qi)(qi),謂(wei)天(tian)(tian)地得(de)此一(yi)(yi)氣(qi)(qi)(qi),千變萬化;人(ren)為萬物之(zhi)(zhi)(zhi)靈,能行此一(yi)(yi)氣(qi)(qi)(qi),可(ke)(ke)以感天(tian)(tian)地,動鬼(gui)神,呼吸(xi)風(feng)(feng)雨(yu)雷(lei)(lei)(lei)(lei)電,無(wu)所(suo)(suo)不至(zhi)矣。” 由上(shang)所(suo)(suo)說可(ke)(ke)知,先(xian)天(tian)(tian)元(yuan)(yuan)氣(qi)(qi)(qi)為宇宙造化的根本(ben),亦為雷(lei)(lei)(lei)(lei)霆(ting)產生(sheng)的源頭。
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按(an)照道(dao)教(jiao)的宇宙生成論,由一氣(qi)產生了陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang),陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)的消息運化使萬物(wu)肇始,天(tian)地(di)具像(xiang),陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)是三(san)才、五行、八卦等得以顯化致用的動(dong)力。陳相(xiang)真曰(yue):“道(dao)自無極(ji)而(er)(er)太極(ji),其體渾淪一氣(qi),有動(dong)靜而(er)(er)陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)分,陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)運而(er)(er)日月(yue)(yue)麗。日為陽(yang)(yang)(yang)(yang)(yang)統(tong)天(tian),月(yue)(yue)為陰(yin)(yin)統(tong)地(di),斗(dou)乘中極(ji),斡運陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang),統(tong)人三(san)辰,合(he)三(san)統(tong)而(er)(er)日月(yue)(yue)運行,陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)闔辟而(er)(er)雷(lei)(lei)霆(ting)(ting)(ting)震發。” 張善淵(yuan)指出(chu):陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)之氣(qi)為雷(lei)(lei)霆(ting)(ting)(ting),生育萬物(wu),為天(tian)地(di)之樞機。但兩者有別,雷(lei)(lei)為陽(yang)(yang)(yang)(yang)(yang),霆(ting)(ting)(ting)屬(shu)陰(yin)(yin),雷(lei)(lei)善主(zhu)(zhu)生,霆(ting)(ting)(ting)惡主(zhu)(zhu)殺。“陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)激剝,順而(er)(er)為雷(lei)(lei),逆而(er)(er)為霆(ting)(ting)(ting)。陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)合(he)而(er)(er)為雷(lei)(lei),迅(xun)而(er)(er)為霆(ting)(ting)(ting)。陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)二氣(qi),內外(wai)展轉,交相(xiang)攻激,迅(xun)發而(er)(er)為霆(ting)(ting)(ting)也。氣(qi)聚神會,主(zhu)(zhu)生殺之機,故能擊(ji)物(wu)。”
雷法以元氣為本,陰陽為用,認為人身為一小天地,而與宇宙大天地同一本體,同一運轉規律,同一生成程序,從而將雷法的理論基礎建立在模擬宇宙論的人體生命哲學之上。這種獨具特色的生命哲學,可用道經中常用的“人身小天地”一詞加以概括。《黃帝陰符經(jing)》說:“宇宙在乎(hu)手(shou),萬化生乎(hu)身(shen)。”夏宗禹注:“人之(zhi)一(yi)身(shen),一(yi)天(tian)(tian)地也。有(you)(you)陰陽升降,有(you)(you)烏兔出沒,有(you)(you)潮(chao)候往來,有(you)(you)風雨明晦,有(you)(you)雷電轟閃,有(you)(you)云氣吐吞,有(you)(you)山河(he)流峙,有(you)(you)草(cao)木榮枯,動靜語(yu)默,闔辟(pi)變化,無一(yi)不(bu)與(yu)天(tian)(tian)相似。” 王文卿(qing)亦說:“廓然一(yi)氣初(chu)分,自覺神清氣爽(shuang),外欲不(bu)生,此身(shen)與(yu)天(tian)(tian)地相為表(biao)里,造化皆在吾掌中矣。”
在天(tian)(tian)人(ren)(ren)(ren)一(yi)體學(xue)說的(de)基礎上,人(ren)(ren)(ren)和天(tian)(tian)地(di)(di)(di)的(de)相互(hu)感(gan)應則是自(zi)然而(er)然的(de)結果(guo)。對此(ci)王文(wen)卿(qing)指出,人(ren)(ren)(ren)為天(tian)(tian)地(di)(di)(di)萬(wan)(wan)物(wu)(wu)之(zhi)(zhi)靈,一(yi)身(shen)內(nei)外(wai)與宇宙(zhou)造(zao)化相通(tong)。他說:“人(ren)(ren)(ren)稟天(tian)(tian)地(di)(di)(di)之(zhi)(zhi)氣以(yi)(yi)生,天(tian)(tian)地(di)(di)(di)正直無私,人(ren)(ren)(ren)返(fan)能奪天(tian)(tian)地(di)(di)(di)造(zao)化。蓋天(tian)(tian)地(di)(di)(di)人(ren)(ren)(ren)三(san)(san)才之(zhi)(zhi)氣貫通(tong),屏息萬(wan)(wan)緣(yuan),則與天(tian)(tian)地(di)(di)(di)相為表里,風雨雷(lei)電又何難之(zhi)(zhi)有。蓋天(tian)(tian)有日(ri)月星(xing),光明可(ke)(ke)普(pu)照天(tian)(tian)下。人(ren)(ren)(ren)有眼耳鼻,可(ke)(ke)聞(wen)可(ke)(ke)見識天(tian)(tian)地(di)(di)(di)間(jian)之(zhi)(zhi)萬(wan)(wan)物(wu)(wu)也(ye)。地(di)(di)(di)有三(san)(san)江五(wu)湖,四海五(wu)岳(yue),四瀆四肢,為萬(wan)(wan)物(wu)(wu)。此(ci)身(shen)便是大地(di)(di)(di)山河,無所(suo)(suo)不備矣。吾(wu)果(guo)能息緣(yuan)調氣,以(yi)(yi)身(shen)中克應,合(he)天(tian)(tian)地(di)(di)(di)之(zhi)(zhi)秘(mi)密,仍(reng)以(yi)(yi)我之(zhi)(zhi)真意,注想于(yu)所(suo)(suo)行(xing)之(zhi)(zhi)事,則天(tian)(tian)地(di)(di)(di)真氣隨吾(wu)意行(xing),定見執應,此(ci)萬(wan)(wan)無一(yi)失之(zhi)(zhi)事。”
二
雷法內煉功夫的(de)核心,就是要在(zai)凝神入靜的(de)狀態中,去深刻真切(qie)地感受天氣(qi)變化對(dui)身(shen)體(ti)內部的(de)影(ying)響。王文卿說(shuo):“當(dang)于呼吸上運功夫靜定,上驗報(bao)應。云之(zhi)(zhi)(zhi)(zhi)出(chu)也(ye)(ye)(ye),其氣(qi)蒸;雨之(zhi)(zhi)(zhi)(zhi)至也(ye)(ye)(ye),其溺急;雨之(zhi)(zhi)(zhi)(zhi)未至也(ye)(ye)(ye),其氣(qi)炎而膀胱之(zhi)(zhi)(zhi)(zhi)氣(qi)急;電之(zhi)(zhi)(zhi)(zhi)動也(ye)(ye)(ye),其目(mu)癢,眼光(guang)忽然閃爍;雷之(zhi)(zhi)(zhi)(zhi)動也(ye)(ye)(ye),三田(tian)瀝瀝而響,五臟倏(shu)忽而鳴。行(xing)持之(zhi)(zhi)(zhi)(zhi)士又當(dang)急心火以激之(zhi)(zhi)(zhi)(zhi),涌動腎(shen)水以沖之(zhi)(zhi)(zhi)(zhi),先閉五戶,內驗五行(xing),此其訣也(ye)(ye)(ye)。”
這(zhe)種以(yi)人(ren)身比附天地、天人(ren)互感(gan)的雷(lei)法(fa)內(nei)功,它的出(chu)現肯定與(yu)內(nei)煉中所(suo)產生的特珠體驗(yan)與(yu)特異功能有關。事實上(shang),一些修持有成就(jiu)者(zhe)確(que)實可(ke)以(yi)感(gan)知(zhi)自然(ran)界的各種變化,預(yu)知(zhi)未(wei)來(lai)日子的氣候冷暖。他們認為天晴、下雨、起風,打雷(lei)、寒暑(shu)、炎涼,都可(ke)以(yi)運(yun)用內(nei)功加(jia)以(yi)預(yu)測。如(ru)預(yu)測天晴法(fa):“身中之驗(yan),極為緊切。當從戊巳運(yun)轉一番,使元(yuan)氣一周,再暮后而靜(jing)定,看內(nei)煉如(ru)何(he)?如(ru)是覺而有報,則心火上(shang)炎,膽水(shui)瀝(li)下,遍身煩蒸,喉中微癢,則天道必晴霽矣(yi)。”
白(bai)玉蟾即有(you)(you)相當(dang)精微(wei)的(de)(de)體(ti)(ti)會,他(ta)說:“風者,巽(xun)也(ye)(ye)(ye)(ye),火(huo)者,心也(ye)(ye)(ye)(ye)。雷(lei)者,膽氣也(ye)(ye)(ye)(ye)。電亦(yi)火(huo)也(ye)(ye)(ye)(ye),雨者腎水也(ye)(ye)(ye)(ye)。運動(dong)自己陰海之氣,遍(bian)滿(man)天地(di),即有(you)(you)雨也(ye)(ye)(ye)(ye)。晴者,心火(huo)也(ye)(ye)(ye)(ye)。想(xiang)遍(bian)天地(di)炎炎大火(huo),燒開自身(shen)氣宇(yu),乃晴也(ye)(ye)(ye)(ye)。雪(xue)雹,盡(jin)用(yong)陰氣逆轉(zhuan),存陽(yang)先(xian)升,陰后降(jiang),方(fang)知是也(ye)(ye)(ye)(ye)。”如(ru)祈(qi)雨施法之時(shi),“冷汗先(xian)濕(shi)左臂(bei),東方(fang)雨起(qi);先(xian)濕(shi)右臂(bei),西方(fang)雨起(qi);濕(shi)于頭,南(nan)方(fang)雨起(qi);濕(shi)于腎,北方(fang)雨起(qi)。” 當(dang)然,王文卿、白(bai)玉蟾等人的(de)(de)這些體(ti)(ti)悟(wu),常人是難以證驗的(de)(de)。但(dan)實際上(shang)講的(de)(de)都是人體(ti)(ti)內(nei)氣與(yu)能量的(de)(de)作(zuo)用(yong),并涉及(ji)到外氣與(yu)自然的(de)(de)關(guan)系,也(ye)(ye)(ye)(ye)與(yu)內(nei)煉中所產生的(de)(de)某些功能有(you)(you)關(guan)。
從人身為(wei)(wei)一小宇宙的觀點(dian)出(chu)發,道(dao)(dao)(dao)教中(zhong)人認(ren)為(wei)(wei),雷法(fa)(fa)所祈召的雷部(bu)神吏,與(yu)自(zi)身的精(jing)氣(qi)(qi)神本為(wei)(wei)一體(ti)。主張(zhang)以(yi)(yi)自(zi)己內(nei)(nei)煉功夫為(wei)(wei)本,使精(jing)氣(qi)(qi)神返歸先天,惟元(yuan)神為(wei)(wei)用,始可(ke)(ke)(ke)通神,實現那些(xie)常(chang)人無法(fa)(fa)達到的目的。《清微(wei)丹訣(jue)》說:“正(zheng)己誠(cheng)意,神氣(qi)(qi)沖和,故道(dao)(dao)(dao)即法(fa)(fa)也,法(fa)(fa)即道(dao)(dao)(dao)也。天將守律(lv),地祗衛門(men),元(yuan)辰用事,靈(ling)光常(chang)存,可(ke)(ke)(ke)以(yi)(yi)驅邪,可(ke)(ke)(ke)以(yi)(yi)治病(bing),可(ke)(ke)(ke)以(yi)(yi)達帝,可(ke)(ke)(ke)以(yi)(yi)嘯命風(feng)雷,可(ke)(ke)(ke)以(yi)(yi)斡(wo)旋(xuan)造(zao)化。”“法(fa)(fa)中(zhong)之(zhi)(zhi)要(yao),非專(zhuan)于符,非泥于咒,先以(yi)(yi)我之(zhi)(zhi)正(zheng)氣(qi)(qi),合將之(zhi)(zhi)靈(ling)。……凝則竅妙可(ke)(ke)(ke)見(jian),動則運默(mo)可(ke)(ke)(ke)知,神氣(qi)(qi)清明,朗如秋月,靜中(zhong)之(zhi)(zhi)妙,法(fa)(fa)中(zhong)之(zhi)(zhi)玄,其默(mo)能(neng)知將本居(ju)天,合之(zhi)(zhi)何也?但居(ju)二(er)斗(dou)之(zhi)(zhi)中(zhong),定光之(zhi)(zhi)內(nei)(nei),吾以(yi)(yi)神氣(qi)(qi)相貫(guan)合將,為(wei)(wei)將則萬病(bing)俱消,萬邪賓伏。故德(de)者道(dao)(dao)(dao)之(zhi)(zhi)符,誠(cheng)者法(fa)(fa)之(zhi)(zhi)本,道(dao)(dao)(dao)無德(de)不(bu)足為(wei)(wei)道(dao)(dao)(dao),法(fa)(fa)非誠(cheng)不(bu)足言法(fa)(fa)。” 即反復強(qiang)調人的精(jing)氣(qi)(qi)神與(yu)道(dao)(dao)(dao)德(de)修為(wei)(wei)在(zai)雷法(fa)(fa)中(zhong)的重要(yao)作用。
這樣一來,雷法(fa)本(ben)身就必(bi)須(xu)依靠內煉之(zhi)道為(wei)(wei)根(gen)本(ben)。王文卿指出,內丹修(xiu)持以(yi)定(ding)息靜(jing)定(ding)為(wei)(wei)下(xia)(xia)手功夫,次存想(xiang)水火(huo)交媾,金光運轉(zhuan),存神(shen)召將(jiang)。“久久行之(zhi),日積月累,神(shen)氣精自然混凝,上可(ke)(ke)以(yi)脫轂朝元(yuan)(yuan),次可(ke)(ke)長生久視,又(you)其次可(ke)(ke)以(yi)興云致雨,役電鞭霆,濟人利物,何往(wang)而不可(ke)(ke)也。”所謂雷部諸神(shen),皆己身神(shen)氣所化。如雷部使者五(wu)將(jiang),“使者乃元(yuan)(yuan)神(shen)也,程雍乃元(yuan)(yuan)氣元(yuan)(yuan)精也,五(wu)臟之(zhi)氣為(wei)(wei)五(wu)將(jiang)也。” 元(yuan)(yuan)神(shen)真意一動,雷部諸神(shen)即臨壇下(xia)(xia),便能激動雷霆,大作狂風。
雷法的修持與運用以精氣神三寶為用。張虛靖天師認為,人有元精、元氣、元神,這“人身三寶”,皆先天一氣所化。他說:“一真真外更無真,祖氣通靈具此身。道一生三生妙用,元精元氣與元神。”“雷乃先天氣化成,諸天先圣總同真。我身一氣相關合,同祖同宗貼骨親。” 使己身與天仙同諸一氣,心以合神,心即是法,神可通天,即可發動雷機,叱咤雷神,召役兵將,左右風雨。白玉蟾指出,雷法的基礎就是人體的精氣神。他說:“收氣存神,惜精愛己,內煉成丹,外用成法。” 這里所說的“法”,即指雷法而言。并引《老子》之(zhi)說,以(yi)證雷法、丹道之(zhi)同一:“天得(de)一以(yi)清,地得(de)一以(yi)寧,神(shen)得(de)一以(yi)靈(ling)。一者,氣(qi)也。天地以(yi)氣(qi)而升降,人身以(yi)氣(qi)而呼(hu)吸,能知守一之(zhi)道,靜則(ze)金(jin)丹,動(dong)則(ze)霹靂。” 由此可(ke)見,雷法與丹道本為一源,于(yu)己內養則(ze)成金(jin)丹,于(yu)物外(wai)用則(ze)為雷霆,兩者互為體用,融洽無間。
白玉蟾說(shuo)(shuo),雷法(fa)(fa)(fa)符咒(zhou)的(de)靈驗(yan)(yan)與否,主(zhu)要看行法(fa)(fa)(fa)者(zhe)的(de)內(nei)煉功(gong)夫(fu)(fu),而(er)內(nei)煉功(gong)夫(fu)(fu)全(quan)賴心(xin)(xin)(xin)(xin)(xin)(xin)而(er)起作(zuo)用,他說(shuo)(shuo):“至(zhi)道(dao)在(zai)心(xin)(xin)(xin)(xin)(xin)(xin),即(ji)心(xin)(xin)(xin)(xin)(xin)(xin)是道(dao)。六根內(nei)外,一(yi)般風光,內(nei)物轉移,終有老死(si),元和默(mo)運,可(ke)得長生。……至(zhi)道(dao)之要,至(zhi)靜以(yi)(yi)(yi)凝其神(shen),精思以(yi)(yi)(yi)徹其感,齋戒以(yi)(yi)(yi)應(ying)(ying)其真(zhen),慈惠以(yi)(yi)(yi)成其功(gong),卑柔以(yi)(yi)(yi)存其誠,心(xin)(xin)(xin)(xin)(xin)(xin)無(wu)(wu)(wu)雜念(nian),意不外走,心(xin)(xin)(xin)(xin)(xin)(xin)常歸一(yi),意自如(ru)如(ru),一(yi)心(xin)(xin)(xin)(xin)(xin)(xin)恬然(ran),四大清(qing)適(shi)。” “萬法(fa)(fa)(fa)從(cong)心(xin)(xin)(xin)(xin)(xin)(xin)生,心(xin)(xin)(xin)(xin)(xin)(xin)心(xin)(xin)(xin)(xin)(xin)(xin)即(ji)是法(fa)(fa)(fa),語默(mo)與動(dong)靜,皆法(fa)(fa)(fa)所使(shi)然(ran)。無(wu)(wu)(wu)疑(yi)是真(zhen)心(xin)(xin)(xin)(xin)(xin)(xin),守(shou)(shou)(shou)(shou)一(yi)是正法(fa)(fa)(fa)。守(shou)(shou)(shou)(shou)一(yi)而(er)無(wu)(wu)(wu)疑(yi),法(fa)(fa)(fa)法(fa)(fa)(fa)皆心(xin)(xin)(xin)(xin)(xin)(xin)法(fa)(fa)(fa)。法(fa)(fa)(fa)是心(xin)(xin)(xin)(xin)(xin)(xin)之臣(chen),心(xin)(xin)(xin)(xin)(xin)(xin)是法(fa)(fa)(fa)之主(zhu)。無(wu)(wu)(wu)疑(yi)則(ze)心(xin)(xin)(xin)(xin)(xin)(xin)正,心(xin)(xin)(xin)(xin)(xin)(xin)正則(ze)法(fa)(fa)(fa)靈。守(shou)(shou)(shou)(shou)一(yi)則(ze)心(xin)(xin)(xin)(xin)(xin)(xin)專,心(xin)(xin)(xin)(xin)(xin)(xin)專則(ze)法(fa)(fa)(fa)驗(yan)(yan)。非法(fa)(fa)(fa)之靈驗(yan)(yan),蓋汝心(xin)(xin)(xin)(xin)(xin)(xin)所以(yi)(yi)(yi)。” 故心(xin)(xin)(xin)(xin)(xin)(xin)合于道(dao),守(shou)(shou)(shou)(shou)一(yi)通靈,便能作(zuo)法(fa)(fa)(fa)感召神(shen)靈,無(wu)(wu)(wu)一(yi)不應(ying)(ying)。
三
就雷(lei)法的(de)(de)修(xiu)持而言,必須性(xing)(xing)(xing)命(ming)雙(shuang)修(xiu),才(cai)(cai)能通神(shen)(shen)(shen)達靈(ling)。《先(xian)(xian)天(tian)雷(lei)晶隱書?先(xian)(xian)天(tian)一氣(qi)(qi)(qi)(qi)(qi)論(lun)》曰:“人(ren)(ren)之(zhi)(zhi)一身,性(xing)(xing)(xing)命(ming)存焉。所以(yi)(yi)性(xing)(xing)(xing)根(gen)命(ming)蒂,分乎先(xian)(xian)天(tian)后(hou)天(tian)。性(xing)(xing)(xing)系生門,寄(ji)體于(yu)(yu)心,自然之(zhi)(zhi)道,即先(xian)(xian)天(tian)也。命(ming)系腎,寄(ji)體于(yu)(yu)脾,即后(hou)天(tian)也。……人(ren)(ren)自不(bu)(bu)能尊其(qi)氣(qi)(qi)(qi)(qi)(qi),貴其(qi)形(xing),寶其(qi)命(ming),受其(qi)神(shen)(shen)(shen),自取(qu)死壞,離其(qi)本真(zhen)耳。丹經云:精生有時,時至神(shen)(shen)(shen)至,百刻之(zhi)(zhi)中,切忌昏迷。天(tian)地之(zhi)(zhi)母氣(qi)(qi)(qi)(qi)(qi)既生,則(ze)人(ren)(ren)身之(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)以(yi)(yi)類感類,亦自涌(yong)泉發生,上(shang)升丹田,默(mo)化(hua)氣(qi)(qi)(qi)(qi)(qi)以(yi)(yi)成(cheng)人(ren)(ren)身之(zhi)(zhi)造化(hua)。故曰形(xing)者神(shen)(shen)(shen)氣(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)舍(she)也,神(shen)(shen)(shen)者形(xing)氣(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)主。形(xing)氣(qi)(qi)(qi)(qi)(qi)非神(shen)(shen)(shen),塊(kuai)然一物,烏乎靈(ling)?神(shen)(shen)(shen)非形(xing)氣(qi)(qi)(qi)(qi)(qi),茫(mang)無(wu)歸宿,烏乎寄(ji)神(shen)(shen)(shen)?”“性(xing)(xing)(xing)命(ming)也,二者不(bu)(bu)可偏廢也。修(xiu)性(xing)(xing)(xing)而不(bu)(bu)修(xiu)命(ming),紫陽所謂精神(shen)(shen)(shen)屬陰,宅(zhai)舍(she)難固(gu),未(wei)免長用(yong)遷移之(zhi)(zhi)法。修(xiu)命(ming)而不(bu)(bu)修(xiu)性(xing)(xing)(xing),釋氏所謂煉(lian)氣(qi)(qi)(qi)(qi)(qi)精粹,壽千(qian)萬歲,若不(bu)(bu)明正(zheng)覺三昧,報(bao)盡還來,散入諸趣。” 可見,雷(lei)法符(fu)咒(zhou)之(zhi)(zhi)術的(de)(de)根(gen)本在于(yu)(yu)性(xing)(xing)(xing)命(ming)雙(shuang)修(xiu),只有達到神(shen)(shen)(shen)形(xing)合一的(de)(de)境界,才(cai)(cai)可能以(yi)(yi)“我(wo)之(zhi)(zhi)念(nian)”役使諸神(shen)(shen)(shen),調(diao)遣風(feng)雨(yu)。這種(zhong)靈(ling)力甚大的(de)(de)“念(nian)”,就是元神(shen)(shen)(shen)、真(zhen)意。
在(zai)修煉雷法之中,真(zhen)(zhen)(zhen)意(yi)的作(zuo)(zuo)用(yong)(yong)(yong)相當重(zhong)要。所謂(wei)“真(zhen)(zhen)(zhen)意(yi)”,是指由元神(shen)發出的意(yi)念活動(dong),用(yong)(yong)(yong)意(yi)念控制精氣三(san)寶合(he)煉,能起到中間媒介的作(zuo)(zuo)用(yong)(yong)(yong),所以稱為“黃婆”、 “真(zhen)(zhen)(zhen)土(tu)”。《悟(wu)真(zhen)(zhen)(zhen)篇》曰(yue):“離坎若還(huan)無戊巳,雖含(han)四象(xiang)不(bu)成丹。只緣彼此(ci)懷真(zhen)(zhen)(zhen)土(tu),遂使金丹有(you)往還(huan)。” 金劉志淵說:“長黃芽,生玉藥,栽培真(zhen)(zhen)(zhen)造,全借于是兼(jian)土(tu)者(zhe),乃真(zhen)(zhen)(zhen)神(shen),意(yi)也(ye)。聚三(san)元,功七返(fan),不(bu)得(de)陽(yang)神(shen)之機,不(bu)能成造化(hua)。若神(shen)到此(ci)則(ze)(ze)氣應,氣到此(ci)則(ze)(ze)神(shen)靈,神(shen)靈則(ze)(ze)形顯,乃出現無方(fang),隨機應靜,表土(tu)之神(shen)用(yong)(yong)(yong)大矣哉。昔(xi)長春真(zhen)(zhen)(zhen)人謂(wei)寸心直下如能體(ti),便得(de)終身上大羅(luo)。是明真(zhen)(zhen)(zhen)土(tu)之用(yong)(yong)(yong)。” 雷法則(ze)(ze)稱真(zhen)(zhen)(zhen)意(yi)為“使者(zhe)”,強調在(zai)內煉和施用(yong)(yong)(yong)中真(zhen)(zhen)(zhen)意(yi)不(bu)可須臾或離。張(zhang)虛靖詩曰(yue):“真(zhen)(zhen)(zhen)心動(dong)處合(he)雷機,神(shen)合(he)神(shen)兮妙更(geng)奇,只此(ci)更(geng)無差別處,如磁吸鐵不(bu)相違(wei)。” 這種(zhong)真(zhen)(zhen)(zhen)意(yi)之所以重(zhong)要,是因為它(ta)是元神(shen)所化(hua)。
如果(guo)說(shuo)(shuo)真意是(shi)(shi)雷(lei)部使者(zhe)(zhe),則(ze)元(yuan)神(shen)即為(wei)(wei)雷(lei)神(shen)。王文卿《玄珠歌》曰:“玄牝人門,五氣(qi)之祖(zu)。泥丸(wan)天門,萬神(shen)之府。膽(dan)(dan)氣(qi)為(wei)(wei)雷(lei),意為(wei)(wei)使者(zhe)(zhe)。”白玉蟾(chan)注:“膽(dan)(dan)在肝(gan)中,內(nei)有青(qing)氣(qi)。膽(dan)(dan)怒(nu)赤(chi)氣(qi)聚(ju),五氣(qi)運入膽(dan)(dan)宮,水火相搏,雷(lei)聲動也。膽(dan)(dan)雄(xiong)肝(gan)怒(nu),忿氣(qi)成雷(lei),天怒(nu)大叱(chi),雷(lei)聲霹靂。使者(zhe)(zhe)屬土(tu),居黃庭中。使者(zhe)(zhe)使也,隨意役用,出口(kou)(kou)便是(shi)(shi)使者(zhe)(zhe),務在澄(cheng)心定念(nian),口(kou)(kou)說(shuo)(shuo)意行,此(ci)先天一(yi)氣(qi)也。”《玄珠歌》又曰:“一(yi)氣(qi)流通,渾淪磅薄,散為(wei)(wei)萬有,聚(ju)為(wei)(wei)赤(chi)子,變(bian)為(wei)(wei)雷(lei)神(shen),化為(wei)(wei)自己。”白玉蟾(chan)注:“赤(chi)子,吾身之真人。人之修(xiu)煉,要神(shen)氣(qi)混合,內(nei)煉成丹,則(ze)圣(sheng)胎凝結。……自己者(zhe)(zhe),真性也。寂然(ran)不動是(shi)(shi)也。蓋(gai)所(suo)謂卷之則(ze)退(tui)藏于密,縱之則(ze)彌滿六合,千變(bian)萬化,何者(zhe)(zhe)非我。” 以上言(yan)說(shuo)(shuo),都一(yi)致(zhi)肯定了元(yuan)神(shen)、真意在雷(lei)法中的重要作用。
“玄(xuan)關”,這是(shi)內(nei)煉功(gong)法中(zhong)(zhong)(zhong)的至(zhi)秘,諸派皆(jie)以(yi)為最要。元陳(chen)虛(xu)白《規(gui)中(zhong)(zhong)(zhong)指南》曰:“夫身(shen)中(zhong)(zhong)(zhong)一(yi)(yi)竅(qiao),名曰玄(xuan)牝(pin),受(shou)氣以(yi)生,實(shi)為神(shen)(shen)府,三(san)(san)元所聚,更無(wu)(wu)分別(bie)(bie)。精(jing)神(shen)(shen)魂魄(po),會于(yu)此(ci)(ci)(ci)(ci)穴(xue),乃金丹(dan)返還之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)根,神(shen)(shen)仙凝(ning)結(jie)圣胎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)地也(ye)(ye)(ye)。……此(ci)(ci)(ci)(ci)元氣之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所由(you)生,真(zhen)息之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所由(you)起之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)(gu)玉蟾又(you)謂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)念頭動處。修丹(dan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)士不(bu)(bu)(bu)明(ming)此(ci)(ci)(ci)(ci)竅(qiao),則(ze)(ze)真(zhen)息不(bu)(bu)(bu)住,神(shen)(shen)仙無(wu)(wu)基。” 雷(lei)(lei)法則(ze)(ze)稱之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為“雷(lei)(lei)竅(qiao)”。張(zhang)善淵曰:“古先(xian)圣賢,窮造(zao)化(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)源(yuan),探鴻濛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)奧,參玄(xuan)牝(pin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)門,是(shi)謂天(tian)地根,故(gu)(gu)曰玄(xuan)關一(yi)(yi)竅(qiao)。玄(xuan)關一(yi)(yi)竅(qiao)者,論耳眼(yan)口鼻(bi)舌(she),肝心脾肺腎,臍(qi)輪、尾閭、膀胱、谷道(dao),兩腎中(zhong)(zhong)(zhong)間(jian)穴(xue),臍(qi)下一(yi)(yi)寸三(san)(san)分,明(ming)堂、泥丸(wan)、關元、氣海,皆(jie)非(fei)也(ye)(ye)(ye)。此(ci)(ci)(ci)(ci)竅(qiao)無(wu)(wu)邊傍,無(wu)(wu)內(nei)外,無(wu)(wu)前后,無(wu)(wu)長短,無(wu)(wu)闊(kuo)狹,無(wu)(wu)深(shen)淺,無(wu)(wu)大小,無(wu)(wu)東(dong)西南北之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)分,無(wu)(wu)青紅黑白之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)別(bie)(bie),不(bu)(bu)(bu)著(zhu)物(wu),不(bu)(bu)(bu)泥象,不(bu)(bu)(bu)增減,無(wu)(wu)新無(wu)(wu)舊,無(wu)(wu)欠無(wu)(wu)余。在吾(wu)身(shen)中(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong),為神(shen)(shen)氣之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)根,虛(xu)無(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)谷,是(shi)曰玄(xuan)牝(pin),實(shi)天(tian)地交界之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)間(jian),陰陽混(hun)(hun)合之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蒂(di)。詩訣云:此(ci)(ci)(ci)(ci)竅(qiao)非(fei)玄(xuan)竅(qiao),中(zhong)(zhong)(zhong)中(zhong)(zhong)(zhong)復一(yi)(yi)中(zhong)(zhong)(zhong)。萬(wan)(wan)(wan)神(shen)(shen)從此(ci)(ci)(ci)(ci)出(chu),直(zhi)上(shang)與(yu)天(tian)通(tong)。人能通(tong)此(ci)(ci)(ci)(ci)一(yi)(yi)竅(qiao),則(ze)(ze)萬(wan)(wan)(wan)竅(qiao)皆(jie)通(tong);動一(yi)(yi)神(shen)(shen),則(ze)(ze)萬(wan)(wan)(wan)神(shen)(shen)俱(ju)動,真(zhen)雷(lei)(lei)霆(ting)(ting)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)竅(qiao)也(ye)(ye)(ye)。貴乎正心誠意,必使精(jing)混(hun)(hun)混(hun)(hun)而(er)(er)流傳,氣綿綿而(er)(er)徘徊,神(shen)(shen)融(rong)融(rong)而(er)(er)混(hun)(hun)合,心淵淵而(er)(er)澄(cheng)清,自然真(zhen)人出(chu)現(xian),如魚居(ju)深(shen)淵,浮游守(shou)規(gui)中(zhong)(zhong)(zhong)是(shi)也(ye)(ye)(ye)。如此(ci)(ci)(ci)(ci)妙(miao)用(yong),其(qi)(qi)義淵深(shen)。師曰:一(yi)(yi)氣鴻濛,無(wu)(wu)光(guang)無(wu)(wu)象,五大變化(hua),可(ke)道(dao)可(ke)名,粵從元始法王(wang),懸(xuan)寶珠于(yu)浮黎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)初,此(ci)(ci)(ci)(ci)義此(ci)(ci)(ci)(ci)理(li)也(ye)(ye)(ye),妙(miao)用(yong)彰矣(yi)(yi)。厥后宗師,凡(fan)書符(fu)篆之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)先(xian),必聚精(jing)合神(shen)(shen),于(yu)杳冥恍惚之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)際,運(yun)先(xian)天(tian)一(yi)(yi)點(dian)明(ming)靈,隨念而(er)(er)升(sheng),結(jie)三(san)(san)花(hua)于(yu)頂上(shang),攢兩曜于(yu)眉間(jian),注(zhu)晴(qing)迸光(guang),作(zuo)一(yi)(yi)圓象。此(ci)(ci)(ci)(ci)大道(dao)也(ye)(ye)(ye),先(xian)天(tian)一(yi)(yi)氣也(ye)(ye)(ye)。包羅天(tian)地,總括萬(wan)(wan)(wan)靈,所謂金光(guang)四集,曷敢不(bu)(bu)(bu)臨之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)義也(ye)(ye)(ye)。或書符(fu)于(yu)紙上(shang),則(ze)(ze)起乾(qian)逆(ni)轉(zhuan),復歸乾(qian)而(er)(er)止,然后于(yu)圓象中(zhong)(zhong)(zhong),復作(zuo)一(yi)(yi)點(dian),妙(miao)在其(qi)(qi)中(zhong)(zhong)(zhong)矣(yi)(yi)。此(ci)(ci)(ci)(ci)陽精(jing)也(ye)(ye)(ye),自己元辰也(ye)(ye)(ye)。晃(huang)曜無(wu)(wu)邊,充塞宇(yu)宙,然后隨意書符(fu)于(yu)其(qi)(qi)上(shang),入將布(bu)氣,發號施令,罔不(bu)(bu)(bu)周(zhou)備。是(shi)知(zhi)(zhi)圓象之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong),無(wu)(wu)所不(bu)(bu)(bu)通(tong),無(wu)(wu)施不(bu)(bu)(bu)可(ke)。夫造(zao)化(hua)此(ci)(ci)(ci)(ci)道(dao)者,修之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)于(yu)內(nei),則(ze)(ze)聚靈為寶,超凡(fan)入圣。施之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)于(yu)外,則(ze)(ze)調陰奕(yi)陽,濟人利物(wu)。至(zhi)于(yu)驅役雷(lei)(lei)電,制伏鬼神(shen)(shen),抑(yi)其(qi)(qi)容(rong)易事也(ye)(ye)(ye)。” 所謂“圓象”,即是(shi)雷(lei)(lei)竅(qiao),與(yu)內(nei)丹(dan)家所說(shuo)的玄(xuan)牝(pin)、玄(xuan)關同一(yi)(yi)。章希賢《雷(lei)(lei)霆(ting)(ting)一(yi)(yi)竅(qiao)圖》曰:“知(zhi)(zhi)此(ci)(ci)(ci)(ci)一(yi)(yi)竅(qiao),則(ze)(ze)冬至(zhi)、藥物(wu)、火(huo)候、沐浴、脫胎、結(jie)體(ti),皆(jie)在此(ci)(ci)(ci)(ci)矣(yi)(yi)。此(ci)(ci)(ci)(ci)竅(qiao)雷(lei)(lei)霆(ting)(ting)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)竅(qiao),得之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)則(ze)(ze)雷(lei)(lei)霆(ting)(ting)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)樞機(ji)不(bu)(bu)(bu)必外求也(ye)(ye)(ye)。至(zhi)人用(yong)此(ci)(ci)(ci)(ci),所以(yi)沖舉。”
雷(lei)法以(yi)內(nei)修為基礎(chu),而用符(fu)(fu)咒(zhou)之(zhi)術(shu)利物(wu)濟民,然符(fu)(fu)咒(zhou)之(zhi)術(shu)是(shi)依三寶而運功。白玉(yu)蟾(chan)說:“一(yi)(yi)符(fu)(fu)一(yi)(yi)水(shui),不過(guo)只是(shi)心(xin)與神(shen)會,用之(zhi)則靈耳。” 指(zhi)出(chu)(chu)符(fu)(fu)咒(zhou)的(de)靈驗(yan)與否,是(shi)在(zai)于(yu)“心(xin)與神(shen)會”,即(ji)人體精氣(qi)神(shen)的(de)作用。上官真人詩曰:“一(yi)(yi)筆分明無起止,此(ci)是(shi)雷(lei)霆玄妙(miao)理。若能念念不忘吾,三界(jie)萬神(shen)咸頂禮。”白玉(yu)蟾(chan)注(zhu)解說:“凡行持須備香(xiang)案,面南焚香(xiang),趺坐(zuo),定息凝神(shen),兩手雷(lei)局(ju),握固,瞑(ming)目定心(xin),卻以(yi)兩目下視(shi)兩腎,舌拄上腭,待氣(qi)定神(shen)凝,魂安魄妥,見吾心(xin)如(ru)(ru)太(tai)陽(yang),大如(ru)(ru)車輪,紅光(guang)(guang)赫奕,九芒交射,恍有○○○三字(zi),金(jin)光(guang)(guang)粲(can)然,一(yi)(yi)吸(xi)入(ru)至心(xin)宮(gong)(gong)(gong),見心(xin)如(ru)(ru)蓮(lian)(lian)花狀,三字(zi)在(zai)太(tai)陽(yang)蓮(lian)(lian)花中(zhong),微覺玉(yu)液水(shui)生,即(ji)咽下注(zhu)入(ru)心(xin)宮(gong)(gong)(gong),自(zi)然如(ru)(ru)真晶玉(yu)露,自(zi)蓮(lian)(lian)花內(nei)出(chu)(chu),下降滴下玄府,如(ru)(ru)日(ri)(ri)月(yue)之(zhi)光(guang)(guang)明,照(zhao)徹五內(nei)。真水(shui)滴注(zhu),颯颯有聲,水(shui)火(huo)激剝,自(zi)然火(huo)發風(feng)騰,卻運自(zi)三關,沖(chong)焰而起,入(ru)中(zhong)宮(gong)(gong)(gong)祖(zu)氣(qi)根蒂之(zhi)內(nei)。即(ji)用意一(yi)(yi)提,透(tou)上玉(yu)樓(lou)十二重,過(guo)剛風(feng)浩氣(qi),直至八宮(gong)(gong)(gong)之(zhi)內(nei),眾妙(miao)之(zhi)門,日(ri)(ri)月(yue)交映,偏身(shen)火(huo)熱,金(jin)光(guang)(guang)朗耀,光(guang)(guang)芒四迸(beng),此(ci)即(ji)金(jin)彈丸也。再運收入(ru)中(zhong)宮(gong)(gong)(gong),微微咽律納氣(qi),存注(zhu)祖(zu)氣(qi)穴中(zhong),充塞中(zhong)宮(gong)(gong)(gong),永鎮黃庭,金(jin)光(guang)(guang)迸(beng)耀,表里洞(dong)明。每日(ri)(ri)于(yu)子午(wu)卯(mao)酉(you)時中(zhong)運一(yi)(yi)次,如(ru)(ru)此(ci)修持,更得明師點(dian)化,玄妙(miao)漸可(ke)成(cheng)(cheng)也。” 于(yu)此(ci)可(ke)見,書符(fu)(fu)的(de)內(nei)秘完全(quan)在(zai)于(yu)內(nei)煉功夫(fu),只有成(cheng)(cheng)就丹道,祖(zu)氣(qi)充溢(yi),金(jin)光(guang)(guang)迸(beng)耀,才能感召真靈。
共3
因此,施(shi)行(xing)符(fu)咒(zhou)(zhou)(zhou)者(zhe)必須內功精(jing)湛,心懷(huai)慈悲,凝神(shen)(shen)(shen)聚氣(qi)(qi),方可(ke)書(shu)符(fu)。莫月鼎《書(shu)符(fu)口訣(jue)》曰:“凡大祈禱書(shu)符(fu),必先三二日(ri)前(qian),行(xing)打坐工(gong)夫。當(dang)日(ri)書(shu)符(fu)畢(bi),入室(shi)打坐,存運(yun)功夫,念咒(zhou)(zhou)(zhou)加持(chi),取(qu)報(bao)應(ying)(ying)妙(miao),只(zhi)在此一(yi)符(fu)奏效(xiao),不(bu)(bu)可(ke)茍(gou)簡。若尋常書(shu)符(fu),卻只(zhi)消(xiao)凝神(shen)(shen)(shen)定息,念金(jin)光(guang)咒(zhou)(zhou)(zhou)、音(yin)字(zi)咒(zhou)(zhou)(zhou),存金(jin)光(guang)滿室(shi),萬(wan)(wan)神(shen)(shen)(shen)森列(lie),營目(mu)一(yi)周,運(yun)神(shen)(shen)(shen)光(guang)射紙上,結成(cheng)雷(lei)(lei)神(shen)(shen)(shen)形(xing)(xing)狀(zhuang),左手(shou)運(yun)起雷(lei)(lei)咒(zhou)(zhou)(zhou)結局(ju),右手(shou)執筆,一(yi)氣(qi)(qi)勇(yong)力(li)(li),迅筆掃成(cheng)其形(xing)(xing),以速捷(jie)為妙(miao),并無(wu)散形(xing)(xing)、咒(zhou)(zhou)(zhou)語,恰有筆法。書(shu)畢(bi),恍惚見雷(lei)(lei)神(shen)(shen)(shen)有飛(fei)(fei)(fei)走之(zhi)(zhi)(zhi)勢(shi),金(jin)光(guang)滿紙,舌拄上腭,緊閉(bi)一(yi)身內外之(zhi)(zhi)(zhi)氣(qi)(qi),壓下太玄祖(zu)氣(qi)(qi),閉(bi)極,覺身中之(zhi)(zhi)(zhi)氣(qi)(qi)郁悶無(wu)所(suo)寬容,便做□音(yin),提起□音(yin),以雙(shuang)局(ju)和眼中神(shen)(shen)(shen)光(guang),打入符(fu)中。存雷(lei)(lei)神(shen)(shen)(shen)乘金(jin)光(guang)飛(fei)(fei)(fei)騰,不(bu)(bu)侍焚(fen)燎而往矣(yi)。以神(shen)(shen)(shen)運(yun)靈,以氣(qi)(qi)合形(xing)(xing),響(xiang)應(ying)(ying)只(zhi)在須臾(yu)。……符(fu)形(xing)(xing)須是雄勇(yong),聚精(jing)會(hui)神(shen)(shen)(shen),神(shen)(shen)(shen)氣(qi)(qi)飛(fei)(fei)(fei)越而書(shu)之(zhi)(zhi)(zhi),體如(ru)(ru)蝙(bian)蝠(fu),翅分(fen)八字(zi),筆力(li)(li)勁健,筆力(li)(li)弱則法力(li)(li)弱。疾如(ru)(ru)飛(fei)(fei)(fei)鳥(niao),一(yi)筆掃成(cheng)。朝斯(si)夕斯(si),運(yun)筆研墨,模(mo)寫形(xing)(xing)狀(zhuang),開(kai)目(mu)儼然(ran)如(ru)(ru)活,默(mo)以神(shen)(shen)(shen)會(hui),自然(ran)洋洋乎在左右,不(bu)(bu)可(ke)射度。一(yi)筆書(shu)之(zhi)(zhi)(zhi),不(bu)(bu)可(ke)再填(tian)潤,枯燥濃淡,須是一(yi)時精(jing)神(shen)(shen)(shen)鼓動,氣(qi)(qi)勢(shi)雄偉,毋(wu)生絲毫(hao)雜念,毋(wu)令(ling)片(pian)刻(ke)間斷。吾之(zhi)(zhi)(zhi)心與筆俱運(yun),吾之(zhi)(zhi)(zhi)氣(qi)(qi)與咒(zhou)(zhou)(zhou)俱轉,恍惚之(zhi)(zhi)(zhi)間,如(ru)(ru)見雷(lei)(lei)神(shen)(shen)(shen)奔走云霧(wu),號令(ling)風(feng)霆,萬(wan)(wan)神(shen)(shen)(shen)聽令(ling),如(ru)(ru)此行(xing)用(yong),萬(wan)(wan)無(wu)一(yi)失。茍(gou)不(bu)(bu)如(ru)(ru)之(zhi)(zhi)(zhi),良由不(bu)(bu)能聚精(jing)會(hui)神(shen)(shen)(shen),感應(ying)(ying)之(zhi)(zhi)(zhi)妙(miao)也。”
四
道教(jiao)雷法(fa)(fa)(fa)的(de)(de)施行(xing)之(zhi)(zhi)際,往(wang)(wang)往(wang)(wang)還(huan)要運(yun)(yun)用(yong)(yong)各(ge)種各(ge)樣的(de)(de)指訣(jue)。此種法(fa)(fa)(fa)術(shu)又(you)稱“掐(qia)(qia)訣(jue)”、“手(shou)(shou)訣(jue)”、“捻訣(jue)”、“握(wo)訣(jue)”、“法(fa)(fa)(fa)訣(jue)”、“神(shen)(shen)訣(jue)”、“斗訣(jue)”等。是法(fa)(fa)(fa)師用(yong)(yong)手(shou)(shou)指在(zai)(zai)手(shou)(shou)掌(zhang)(zhang)、手(shou)(shou)指上(shang)掐(qia)(qia)按某些部位,穴(xue)位,或手(shou)(shou)指之(zhi)(zhi)間互相結合成一(yi)些固定的(de)(de)姿勢,從(cong)而起(qi)到內聚(ju)精會、外(wai)召(zhao)神(shen)(shen)鬼(gui)(gui)的(de)(de)作用(yong)(yong)。其(qi)包含的(de)(de)深(shen)義猶如(ru)佛教(jiao)的(de)(de)“手(shou)(shou)印”,一(yi)為(wei)(wei)教(jiao)義規范之(zhi)(zhi)表(biao)記,一(yi)為(wei)(wei)道祖萬神(shen)(shen)靈力的(de)(de)象征。《道法(fa)(fa)(fa)會元(yuan)(yuan)》卷一(yi)六○曰:“祖師心傳(chuan)訣(jue)目(mu)(mu),通幽洞微(wei),召(zhao)神(shen)(shen)御鬼(gui)(gui),要在(zai)(zai)于握(wo)訣(jue),默運(yun)(yun)虛無(wu)(wu),因(yin)目(mu)(mu)之(zhi)(zhi)為(wei)(wei)訣(jue)也(ye)。” 同(tong)書卷五七(qi)指出:“斗中秘訣(jue),出乎掌(zhang)(zhang)中指要,應(ying)諸行(xing)事,各(ge)有(you)本訣(jue)。得則(ze)鬼(gui)(gui)神(shen)(shen)攝伏,失則(ze)妖魔不滅,故(gu)法(fa)(fa)(fa)令(ling)不行(xing),施為(wei)(wei)無(wu)(wu)效。” 《太上(shang)助國救民總真秘要》卷八亦說:“禹步綱斗,掌(zhang)(zhang)目(mu)(mu)之(zhi)(zhi)訣(jue),為(wei)(wei)道之(zhi)(zhi)大(da)要,法(fa)(fa)(fa)之(zhi)(zhi)元(yuan)(yuan)紀也(ye)。步綱者,乘于正氣以御物(wu)。訣(jue)目(mu)(mu)者,主于神(shen)(shen)機而運(yun)(yun)化。修仙煉真,劾召(zhao)制伏,莫不資之(zhi)(zhi)于此矣(yi)。” 可(ke)見指訣(jue)在(zai)(zai)法(fa)(fa)(fa)術(shu)中的(de)(de)重要作用(yong)(yong)。
掐(qia)訣之法基于(yu)(yu)天人相感的(de)學說(shuo),道(dao)教把手(shou)掌(zhang)當作(zuo)(zuo)通(tong)神(shen)達靈(ling)的(de)重(zhong)要(yao)信道(dao),以掌(zhang)、指(zhi)上的(de)各個(ge)部位表示(shi)八卦、五(wu)行(xing)(xing)(xing)(xing)、九宮、十二辰、北斗、南(nan)斗、二十八宿等(deng)。由(you)于(yu)(yu)古人常用這些概念來象征宇宙(zhou)中天象的(de)運行(xing)(xing)(xing)(xing)與萬物的(de)造化,故通(tong)過掐(qia)訣結(jie)印,在手(shou)掌(zhang)上形成了(le)一個(ge)濃縮的(de)宇宙(zhou)圖景,從(cong)而達到天人合(he)一,呼召萬靈(ling)的(de)目(mu)的(de)。道(dao)教常用的(de)指(zhi)訣約(yue)有(you)三(san)百余(yu)種,廣泛地用于(yu)(yu)煉功、辟邪、禁制、科儀等(deng)活動之中。鄭所(suo)南(nan)曰:“訣者,竅也。《黃庭經》云:子(zi)為人關把盛(sheng)衰。則手(shou)能握一身之造化。掐(qia)子(zi)則腎水之神(shen)盛(sheng),掐(qia)午則心火之神(shen)盛(sheng),一一有(you)說(shuo),不可盡(jin)究。” 這是就(jiu)指(zhi)訣與內煉關系而言。《太上助國救(jiu)民總真秘要(yao)》卷八曰:“凡行(xing)(xing)(xing)(xing)步(bu)、問病(bing)、治邪、入廟(miao)、渡江(jiang)、入山、書符,并須掐(qia)訣目(mu)。” 進(jin)一步(bu)指(zhi)出了(le)指(zhi)訣在施(shi)行(xing)(xing)(xing)(xing)道(dao)法時的(de)重(zhong)要(yao)作(zuo)(zuo)用。
五(wu)行(xing)訣(jue)(jue)(jue)為(wei)一(yi)(yi)常用的(de)指(zhi)(zhi)(zhi)(zhi)訣(jue)(jue)(jue),它(ta)將(jiang)人體的(de)五(wu)臟(zang)與天庭的(de)五(wu)星(xing)與指(zhi)(zhi)(zhi)(zhi)掌相(xiang)連。《云笈七簽》卷(juan)六一(yi)(yi)曰:“其氣(qi)由心應(ying)手(shou),當(dang)把覽三(san)(san)(san)(san)才五(wu)行(xing),萬(wan)靈之(zhi)目也(ye)。夫掌訣(jue)(jue)(jue)以握(wo)(wo)固為(wei)總法,所以運魁剛(gang),封五(wu)岳,關三(san)(san)(san)(san)晨,捉鬼道,攬河源,固真氣(qi),而幽顯備(bei)統之(zhi)也(ye)。事竟,即隨息(xi)訣(jue)(jue)(jue)遣之(zhi),以散其氣(qi)。凡指(zhi)(zhi)(zhi)(zhi)訣(jue)(jue)(jue),女子(zi)尚右,男(nan)子(zi)即尚左(zuo),陰陽之(zhi)體然也(ye)。大指(zhi)(zhi)(zhi)(zhi)屬土,食指(zhi)(zhi)(zhi)(zhi)火,中指(zhi)(zhi)(zhi)(zhi)木(mu),無名根金(jin),小指(zhi)(zhi)(zhi)(zhi)水(shui)。從根節(jie)(jie)為(wei)孟,中節(jie)(jie)為(wei)仲,頭節(jie)(jie)為(wei)季。指(zhi)(zhi)(zhi)(zhi)甲(jia)之(zhi)目為(wei)五(wu)行(xing)刀(dao)支(zhi),刀(dao)支(zhi)主殺也(ye),斬邪誅逆用之(zhi)。五(wu)氣(qi)既全,當(dang)隨五(wu)類(lei),互相(xiang)制伏,無不如(ru)意。” 這(zhe)里將(jiang)五(wu)方、五(wu)岳、五(wu)帝(di)、五(wu)氣(qi)、五(wu)臟(zang)相(xiang)結(jie)合,希望能利(li)用指(zhi)(zhi)(zhi)(zhi)訣(jue)(jue)(jue)的(de)威力把握(wo)(wo)天地陰陽的(de)造化。在(zai)(zai)《金(jin)鎖流珠引》卷(juan)一(yi)(yi)三(san)(san)(san)(san),則把此(ci)(ci)訣(jue)(jue)(jue)與五(wu)星(xing)聯(lian)系,認為(wei)通過掌訣(jue)(jue)(jue)可達到得(de)道成仙的(de)境界。木(mu)訣(jue)(jue)(jue)在(zai)(zai)左(zuo)手(shou)第(di)二指(zhi)(zhi)(zhi)(zhi)第(di)二節(jie)(jie)下部,火訣(jue)(jue)(jue)在(zai)(zai)左(zuo)手(shou)第(di)三(san)(san)(san)(san)指(zhi)(zhi)(zhi)(zhi)第(di)三(san)(san)(san)(san)節(jie)(jie)左(zuo)邊,土訣(jue)(jue)(jue)在(zai)(zai)左(zuo)手(shou)第(di)四指(zhi)(zhi)(zhi)(zhi)第(di)三(san)(san)(san)(san)節(jie)(jie)左(zuo)邊,金(jin)訣(jue)(jue)(jue)在(zai)(zai)左(zuo)手(shou)第(di)四指(zhi)(zhi)(zhi)(zhi)第(di)三(san)(san)(san)(san)節(jie)(jie)右邊,水(shui)訣(jue)(jue)(jue)在(zai)(zai)第(di)三(san)(san)(san)(san)指(zhi)(zhi)(zhi)(zhi)第(di)一(yi)(yi)指(zhi)(zhi)(zhi)(zhi)。“此(ci)(ci)是五(wu)行(xing)訣(jue)(jue)(jue),常行(xing)事之(zhi)時,以五(wu)色筆隨點之(zhi),令(ling)訣(jue)(jue)(jue)得(de)滿(man),行(xing)修往(wang)(wang)往(wang)(wang)如(ru)此(ci)(ci),三(san)(san)(san)(san)年五(wu)星(xing)君變下,教子(zi)修真所要,皆得(de)自然至(zhi)道之(zhi)人。”
在(zai)《道法會元》卷(juan)五七中,則詳(xiang)述十二天干訣(jue)(jue)之功用(yong)。其曰(yue):“寅為(wei)斬(zhan)目(mu)(mu)(mu)(mu)(mu),斬(zhan)鬼(gui)斷(duan)(duan)虎狼蟲(chong)鼠,吹掐(qia)之。卯為(wei)顛目(mu)(mu)(mu)(mu)(mu),斷(duan)(duan)顛邪,吹掐(qia)。辰(chen)為(wei)氣(qi)目(mu)(mu)(mu)(mu)(mu),去(qu)腫毒疼(teng)痛,咒水(shui)生云雪雷(lei)雹(bao)。巳為(wei)通(tong)(tong)(tong)目(mu)(mu)(mu)(mu)(mu),可(ke)發(fa)符(fu)(fu)用(yong)兵,通(tong)(tong)(tong)天入地,書符(fu)(fu)批押關牒。午(wu)為(wei)光目(mu)(mu)(mu)(mu)(mu),咒水(shui)治眼目(mu)(mu)(mu)(mu)(mu)暗,消腫痛,止血行(xing)(xing)氣(qi)。未為(wei)成目(mu)(mu)(mu)(mu)(mu),就吉,起造(zao)鎮宅(zhai),求(qiu)財交關,求(qiu)官,除虛耗(hao)。申為(wei)去(qu)目(mu)(mu)(mu)(mu)(mu),召(zhao)發(fa)兵將,追捉鬼(gui)祟(sui)。戌為(wei)賊目(mu)(mu)(mu)(mu)(mu),飛(fei)符(fu)(fu)夜行(xing)(xing),人鬼(gui)莫見。亥為(wei)勾目(mu)(mu)(mu)(mu)(mu),收(shou)鬼(gui)追魂,勾城隍社令。子為(wei)利目(mu)(mu)(mu)(mu)(mu),通(tong)(tong)(tong)臟腑(fu),解熱結心燥。丑為(wei)妖目(mu)(mu)(mu)(mu)(mu),斷(duan)(duan)怪捉鬼(gui)。凡用(yong)諸訣(jue)(jue),才掐(qia)便咒曰(yue):百鬼(gui)諸邪,泛泛桑精。急(ji)急(ji)如(ru)火(huo)令攝禁。師(shi)云:誦(song)咒三遍,畢(bi),存想日月在(zai)吾頭上,斗(dou)星在(zai)吾前。掐(qia)定訣(jue)(jue)目(mu)(mu)(mu)(mu)(mu),腳作丁(ding)字,神(shen)異奇(qi)秘,莫可(ke)測(ce)也。”
除(chu)以上(shang)(shang)所(suo)述道教最基礎的(de)指訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)外,常用的(de)有(you)玉(yu)清訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、上(shang)(shang)清訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、太清訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、北帝訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、紫(zi)微印(yin)(yin)(yin)、丁(ding)甲印(yin)(yin)(yin)、變神(shen)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、本師訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、都監(jian)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、元帥訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、元帥印(yin)(yin)(yin)、都天(tian)大法主印(yin)(yin)(yin)、火鈴(ling)印(yin)(yin)(yin)、天(tian)羅地(di)綱訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、迷魂(hun)臺訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、鷹訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、犬訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、三(san)景印(yin)(yin)(yin)、都監(jian)印(yin)(yin)(yin)、聾兵啞將(jiang)(jiang)印(yin)(yin)(yin)、直月五將(jiang)(jiang)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、都統符印(yin)(yin)(yin)、雷(lei)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、雷(lei)局、總攝印(yin)(yin)(yin)、役(yi)使印(yin)(yin)(yin)、天(tian)罡印(yin)(yin)(yin)、日(ri)君(jun)(jun)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、月君(jun)(jun)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、明(ming)堂(tang)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、天(tian)綱訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、天(tian)丁(ding)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、五雷(lei)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、功曹(cao)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、收瘟訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、掐斗訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、伽(jia)鬼(gui)(gui)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、禁鬼(gui)(gui)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、金(jin)刀(dao)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、發兵訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、四山訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、日(ri)辰訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、追鬼(gui)(gui)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、金(jin)丁(ding)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、開印(yin)(yin)(yin)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、入印(yin)(yin)(yin)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、引(yin)鬼(gui)(gui)神(shen)赴獄訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、金(jin)城訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、驅(qu)百怪訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、驅(qu)蝗蟲訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、乘云訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、殺鬼(gui)(gui)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、入廟訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、破(po)廟訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、驅(qu)病訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、縛(fu)鬼(gui)(gui)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、白虎(hu)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、青龍訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、追魂(hun)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、勘(kan)鬼(gui)(gui)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、卓(zhuo)劍(jian)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、解龍訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、瘟鬼(gui)(gui)刀(dao)支(zhi)(zhi)目、龍蛟(jiao)刀(dao)支(zhi)(zhi)目、地(di)心(xin)刀(dao)支(zhi)(zhi)目、殺鬼(gui)(gui)刀(dao)支(zhi)(zhi)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、破(po)賊(zei)刀(dao)支(zhi)(zhi)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、三(san)官(guan)殺鬼(gui)(gui)訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)、招星訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)等,江西(xi)龍虎(hu)山天(tian)師府舊傳手訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)圖(tu)亦收有(you)75種指訣(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)(jue)手印(yin)(yin)(yin)。
在(zai)(zai)(zai)道(dao)(dao)教看來,指訣(jue)之所以能夠起到溝通(tong)天神,參與造化(hua)(hua)的根(gen)本原因,是在(zai)(zai)(zai)于(yu)人(ren)天一體,陰陽五行(xing)(xing)皆(jie)集于(yu)人(ren)之一身。《道(dao)(dao)法會(hui)元》卷六(liu)七曰:“且如肝氣(qi)(qi)(qi)通(tong)左目(mu)(mu),訣(jue)用(yong)卯文,取(qu)東氣(qi)(qi)(qi)行(xing)(xing)事(shi)。心氣(qi)(qi)(qi)通(tong)口,訣(jue)用(yong)午(wu)文,取(qu)南氣(qi)(qi)(qi)行(xing)(xing)事(shi)。脾氣(qi)(qi)(qi)通(tong)鼻(bi),訣(jue)用(yong)中指中文,取(qu)中氣(qi)(qi)(qi)行(xing)(xing)事(shi)。肺(fei)氣(qi)(qi)(qi)通(tong)右(you)目(mu)(mu),訣(jue)用(yong)酉文,取(qu)西氣(qi)(qi)(qi)行(xing)(xing)事(shi)。腎(shen)氣(qi)(qi)(qi)通(tong)耳,訣(jue)用(yong)子文,取(qu)北氣(qi)(qi)(qi)行(xing)(xing)事(shi)。會(hui)此之道(dao)(dao),參此之理(li),則二氣(qi)(qi)(qi)不在(zai)(zai)(zai)二氣(qi)(qi)(qi),而在(zai)(zai)(zai)吾(wu)身。五行(xing)(xing)不在(zai)(zai)(zai)五行(xing)(xing),亦在(zai)(zai)(zai)吾(wu)身。吹而為風(feng),運而為雷,噓(xu)而為云(yun),呵而為雨,千變萬化(hua)(hua),千態萬狀,種種皆(jie)心內物質之。”
五
與指訣并重的是步斗,又稱“步天綱”、“踏罡步斗”、“步綱躡紀”。因其相傳為大禹治水禁神而創,故又稱“禹步”。《洞神八帝元變經》曰:“禹步者,蓋是夏禹所為術,召役神靈之行步。此為萬術之根源,玄機之要旨。”“禹屆南海之濱,見鳥禁咒,能令大石翻動,此鳥禁時常作是步。末遂摸寫其行,令之入術,自茲以還,術無不驗。因禹制作,故曰禹步。” 魏伯陽《周(zhou)(zhou)易參(can)周(zhou)(zhou)契》曰:“履斗步(bu)罡宿,六(liu)甲以(yi)日辰(chen)。”陰長生注:“履行星(xing)(xing),步(bu)北(bei)斗,服六(liu)甲之會,吞日月之氣也(ye)。” 《金鎖(suo)流珠引》卷一(yi)曰:“夫步(bu)綱者,是強(qiang)身(shen)(shen)健神(shen)(shen)壯魄(po)之法也(ye)。先從地紀堅勞其身(shen)(shen),壯健其神(shen)(shen),神(shen)(shen)氣自然鎮臟,然后(hou)通(tong)天地,感使神(shen)(shen)靈也(ye)。” 據《云笈七簽》卷二十載,法師(shi)可(ke)以(yi)布帛在地上鋪(pu)羅(luo),帛上畫出星(xing)(xing)圖,“以(yi)青筆為星(xing)(xing),丹筆為綱”,術者閉氣凝神(shen)(shen),心咒而步(bu)之,依序踏步(bu)七星(xing)(xing),即可(ke)魄(po)神(shen)(shen)合形(xing),升飛斗辰(chen)。
早期的步(bu)(bu)(bu)(bu)(bu)綱(gang)(gang)主要是指(zhi)步(bu)(bu)(bu)(bu)(bu)北(bei)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou),其后(hou)逐漸(jian)發(fa)展為(wei)步(bu)(bu)(bu)(bu)(bu)五斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou),并演化出許多各種(zhong)各樣(yang)的綱(gang)(gang)法(fa)(fa)。就(jiu)唐宋道書所載的常(chang)見(jian)綱(gang)(gang)法(fa)(fa)有:三(san)步(bu)(bu)(bu)(bu)(bu)九跡法(fa)(fa)、三(san)五步(bu)(bu)(bu)(bu)(bu)綱(gang)(gang)法(fa)(fa)、太(tai)一綱(gang)(gang)法(fa)(fa)、正一綱(gang)(gang)法(fa)(fa)、二(er)十(shi)二(er)跡禹步(bu)(bu)(bu)(bu)(bu)法(fa)(fa)、二(er)十(shi)八(ba)跡禹步(bu)(bu)(bu)(bu)(bu)法(fa)(fa),三(san)元將(jiang)軍步(bu)(bu)(bu)(bu)(bu)綱(gang)(gang)法(fa)(fa)、地(di)(di)軸禹步(bu)(bu)(bu)(bu)(bu)法(fa)(fa)、太(tai)微罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)法(fa)(fa)、出神飛(fei)空罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、天圓地(di)(di)方罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、陰(yin)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)陽斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)法(fa)(fa)、豁落斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)法(fa)(fa)、三(san)臺(tai)綱(gang)(gang)法(fa)(fa)、集神罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、七(qi)星罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、咒水罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、遣水罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、敕病人(ren)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、使者(zhe)(zhe)鼓(gu)舞罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、破(po)霄罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、收(shou)巫(wu)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、收(shou)癲人(ren)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、動雷(lei)治病罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、咒棗禁(jin)毒(du)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、召使者(zhe)(zhe)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、步(bu)(bu)(bu)(bu)(bu)風(feng)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、步(bu)(bu)(bu)(bu)(bu)云罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、步(bu)(bu)(bu)(bu)(bu)雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、五雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、信雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、九字妙用豁落斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、都總起(qi)雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、東方震雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、南方雷(lei)火罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、西方役(yi)雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、北(bei)方社令罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、總雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、八(ba)卦(gua)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、八(ba)卦(gua)五行罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、九鳳破(po)穢(hui)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、破(po)地(di)(di)召雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、步(bu)(bu)(bu)(bu)(bu)驅龍吸水罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、邵陽雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、九州罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、入壇變(bian)神步(bu)(bu)(bu)(bu)(bu)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、既(ji)濟斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、未濟斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、陰(yin)陽豁落斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、火輪(lun)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、藏身剔斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、出獄斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、九靈斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、步(bu)(bu)(bu)(bu)(bu)三(san)才罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、鐵札鯉魚罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、三(san)十(shi)六(liu)步(bu)(bu)(bu)(bu)(bu)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、太(tai)乙召雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、九宮罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、風(feng)火雷(lei)罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、發(fa)罩罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)、迷魂罡(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)(gang)及配斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou),衣斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、履斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、飛(fei)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、戴(dai)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、順斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、倒斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、反(fan)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、橫斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、低(di)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、逆斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、昴斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、坐斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、行斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、臥斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、指(zhi)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、務斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、魁斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、剛斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、柔斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、陰(yin)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、陽斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、邪斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、正斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、收(shou)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、捕斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、誅斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、禁(jin)斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)、弘斗(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)(dou)等法(fa)(fa),“并以禹步(bu)(bu)(bu)(bu)(bu)相添,正行正一之法(fa)(fa),立能興動風(feng)雨(yu),天地(di)(di)順心。”
以(yi)(yi)(yi)上所述各(ge)種斗(dou)法(fa)(fa)禹步(bu),主要的功(gong)能一(yi)是用于(yu)內(nei)煉修(xiu)身,一(yi)是用于(yu)通(tong)神(shen)(shen)攝鬼。尤其是在運雷(lei)(lei)役神(shen)(shen)之(zhi)(zhi)際,都(dou)必須踏罡(gang)(gang)(gang)(gang)步(bu)斗(dou)。《道法(fa)(fa)會元》卷五七曰:“凡修(xiu)真奉(feng)法(fa)(fa)之(zhi)(zhi)士,既(ji)遇明師(shi)指示雷(lei)(lei)法(fa)(fa)符印等,又(you)須得罡(gang)(gang)(gang)(gang)訣,方能靈驗。故法(fa)(fa)中(zhong)有(you)建罡(gang)(gang)(gang)(gang)、起罡(gang)(gang)(gang)(gang),發罡(gang)(gang)(gang)(gang)將軍,各(ge)主其事。” 王文卿指出:“北斗(dou)屬坤土(tu),雷(lei)(lei)即(ji)斗(dou),斗(dou)即(ji)雷(lei)(lei)。”“雷(lei)(lei)乃罡(gang)(gang)(gang)(gang)之(zhi)(zhi)氣(qi)。” 朱執中(zhong)亦說:“蓋飛(fei)章謁帝之(zhi)(zhi)道,亦不離于(yu)豁落(luo)罡(gang)(gang)(gang)(gang)也。始則步(bu)開干罡(gang)(gang)(gang)(gang),以(yi)(yi)(yi)奉(feng)告(gao)于(yu)宗(zong)師(shi)。次(ci)則步(bu)破巽罡(gang)(gang)(gang)(gang),以(yi)(yi)(yi)召將吏。將吏既(ji)集(ji),然(ran)后步(bu)落(luo)罡(gang)(gang)(gang)(gang),以(yi)(yi)(yi)飛(fei)元神(shen)(shen),搬五氣(qi)而入泥丸。入泥丸之(zhi)(zhi)道,自黃赤二(er)道而入。黃赤二(er)道者,日月之(zhi)(zhi)道路也。即(ji)是以(yi)(yi)(yi)體(ti)內(nei)之(zhi)(zhi)精氣(qi)神(shen)(shen),假罡(gang)(gang)(gang)(gang)斗(dou)之(zhi)(zhi)術(shu)而通(tong)靈召雷(lei)(lei)。
雷法(fa)的內(nei)涵豐富,而(er)功(gong)訣(jue)多端,但(dan)根本的要(yao)法(fa)有六,道(dao)書稱為“雷府(fu)六事”。白玉蟾曰(yue):“雷有六府(fu),非世人所知。蓋其(qi)真(zhen)符、真(zhen)咒(zhou)、真(zhen)氣(qi)、真(zhen)罡、真(zhen)訣(jue)、真(zhen)機。” “夫一氣(qi)之秘(mi),非假存想,取氣(qi)布罡,掐訣(jue)以為靈,惟(wei)以致虛(xu)極,守靜篤六字為主。保養太和,使自己元氣(qi)純全,自然氣(qi)壯(zhuang)神靈,以此感彼,如谷(gu)應聲。”
其(qi)真(zhen)符(fu)曰(yue)(yue):“用(yong)符(fu)不用(yong)正相宜,不用(yong)符(fu)時卻又(you)非。符(fu)為(wei)信(xin)合名為(wei)用(yong),妙(miao)用(yong)靈光始是奇。”真(zhen)咒曰(yue)(yue):“千咒何如一點虛,念中(zhong)無念妙(miao)中(zhong)居。登壇號召為(wei)行(xing)用(yong),咒乃名為(wei)祝將書。三將無過精氣(qi)(qi)神(shen),行(xing)行(xing)坐坐甚分(fen)明。試將斗柄(bing)輕(qing)輕(qing)撥,談(tan)笑風(feng)雷(lei)頃刻興。”真(zhen)氣(qi)(qi)曰(yue)(yue):“祖氣(qi)(qi)玄(xuan)關玄(xuan)最靈,得師指授(shou)甚分(fen)明。石(shi)中(zhong)隱玉身藏寶,元(yuan)精元(yuan)氣(qi)(qi)與元(yuan)神(shen)。”真(zhen)罡曰(yue)(yue):“世人不識(shi)此真(zhen)罡,堅(jian)志凝神(shen)奮(fen)迅彰。驅神(shen)役(yi)鬼(gui)由他主(zhu),妙(miao)用(yong)全(quan)恁(nen)大法(fa)主(zhu)。”真(zhen)訣(jue)曰(yue)(yue):“訣(jue)者全(quan)恁(nen)慧(hui)劍施,斷除(chu)六(liu)賊斬三尸。驅除(chu)邪(xie)念行(xing)符(fu)訣(jue),決(jue)烈行(xing)持合圣(sheng)機。”真(zhen)機曰(yue)(yue):“將用(yong)元(yuan)神(shen)幾個知,躬行(xing)實踐好施為(wei)。有能(neng)通(tong)(tong)得寂中(zhong)感,變(bian)化通(tong)(tong)靈只片時。” 以上所述皆為(wei)雷(lei)法(fa)的主(zhu)要內容,為(wei)修持雷(lei)法(fa)者所須研(yan)修。
六
雷法(fa)中包容(rong)了(le)數百種大法(fa),但(dan)有(you)一些(xie)基礎功夫,不(bu)論何門何法(fa)都須修煉(lian)掌握(wo),這是(shi)修道者應該知曉的。
如(ru)(ru)(ru)汪真(zhen)君雷霆奧旨(zhi)(zhi)功夫,其口訣曰:“清心靜坐(zuo)致無(wu)(wu)為,先(xian)擦腎腧至華(hua)池,次擦涌泉降心火,兜搐丹(dan)田左右(you)(you)移。目想心存念(nian)真(zhen)咒,手握雷局無(wu)(wu)令(ling)遲,變神(shen)召將一如(ru)(ru)(ru)故,虛(xu)書(shu)符(fu)命下丹(dan)基。五(wu)雷神(shen)將化千真(zhen),吾令(ling)弟子(zi)合真(zhen)形(xing),太上(shang)金口相(xiang)傳(chuan)授,教吾身外更生(sheng)身。五(wu)星光芒照下垂,照徹五(wu)臟(zang)如(ru)(ru)(ru)琉璃。全收罡氣在(zai)腹內(nei),右(you)(you)取(qu)結□左郁(yu)儀。東(dong)方(fang)(fang)青華(hua)如(ru)(ru)(ru)翠(cui)芝(zhi),左有魔蔣(jiang)應(ying)春時。南方(fang)(fang)赤(chi)氣生(sheng)于(yu)離,上(shang)運烈(lie)壁居丹(dan)士犀。西方(fang)(fang)白氣如(ru)(ru)(ru)凝脂,右(you)(you)生(sheng)赫華(hua)當(dang)秋(qiu)期。北方(fang)(fang)黑氣如(ru)(ru)(ru)云(yun)翳,下有火昆(kun)電入泉池。中(zhong)運黃(huang)云(yun)載惡陳,五(wu)云(yun)混合降黃(huang)庭。陽日當(dang)克陰當(dang)生(sheng),各(ge)分日辰(chen)念(nian)青巾。五(wu)云(yun)□逮如(ru)(ru)(ru)屯兵,點兵集將入雷城。上(shang)入神(shen)霄朝(chao)帝(di)君,復(fu)以都大混其形(xing)。夾脊雙(shuang)關入昆(kun)侖,銜花白鹿走如(ru)(ru)(ru)云(yun)。取(qu)花騎鹿踏云(yun)去,霍地牛車前(qian)面迎。五(wu)方(fang)(fang)將吏(li)九關下,金鐘玉磬何玲玲。入到泥丸朝(chao)元神(shen),即(ji)是(shi)先(xian)天(tian)(tian)金闕身。須臾帝(di)敕付太乙(yi),各(ge)付水火煉其神(shen)。如(ru)(ru)(ru)行飛用(yong)帝(di)咒宣,斗罡激發令(ling)沖天(tian)(tian)。如(ru)(ru)(ru)不行持(chi)用(yong)懸珠(zhu),再歸(gui)天(tian)(tian)目入虛(xu)無(wu)(wu)。帝(di)旨(zhi)(zhi)傳(chuan)宣歸(gui)五(wu)臟(zang),黍珠(zhu)勃勃入無(wu)(wu)余。卻念(nian)歸(gui)雷真(zhen)咒訣,十二闌干(gan)無(wu)(wu)限月。又如(ru)(ru)(ru)春睡方(fang)(fang)瞢騰,妙(miao)處豈容人會得。若(ruo)能(neng)依法(fa)去行持(chi),萬(wan)萬(wan)之中(zhong)無(wu)(wu)一失。”
汪真君的這(zhe)段功訣,包括靜坐(zuo)、存想(xiang)、變神、洞照、周天、煉神、還虛等功夫。據朱執中(zhong)所言(yan),修持者先當靜坐(zuo);以(yi)冬至陽生之(zhi)(zhi)時,居靜室(shi)之(zhi)(zhi)中(zhong),盤足(zu)正坐(zuo),閉目垂廉,冥心(xin)(xin)定(ding)息,住氣(qi)(qi),舌拄(zhu)上腭(e),先背手擦腰(yao)眼十計數,以(yi)降(jiang)心(xin)(xin)火(huo)(huo),神水(shui)升,“則口內津液涌溢(yi)甘香。心(xin)(xin)火(huo)(huo)降(jiang),則一身俱暖(nuan),兩足(zu)如湯(tang)。卻以(yi)左(zuo)(zuo)手兜外(wai)腎,鼻吸清氣(qi)(qi),送心(xin)(xin)火(huo)(huo)下(xia)(xia)丹(dan)田。復以(yi)左(zuo)(zuo)手摩臍輪下(xia)(xia),八十一遍。左(zuo)(zuo)右各換手,摩擦三遍。乃想(xiang)臍下(xia)(xia)如火(huo)(huo)輪炎(yan)炎(yan),自覺(jue)丹(dan)田火(huo)(huo)熾,真氣(qi)(qi)充盈,顏色異常,形體堅固。久而行(xing)之(zhi)(zhi),內可消百病,外(wai)可凈妖魔。”這(zhe)是雷法(fa)的基本功,又(you)謂(wei)之(zhi)(zhi)水(shui)火(huo)(huo)升降(jiang)法(fa)。
在靜坐的基(ji)礎上(shang),可煉(lian)(lian)存(cun)(cun)想(xiang)、變(bian)(bian)神(shen)(shen)(shen):“人之行持,先(xian)須想(xiang)將(jiang)(jiang)吏(li)服色,心一(yi)存(cun)(cun)想(xiang),則(ze)神(shen)(shen)(shen)合(he)己(ji)身(shen)。次(ci)(ci)掐訣(jue)念咒,將(jiang)(jiang)吏(li)無(wu)不降(jiang)矣。變(bian)(bian)神(shen)(shen)(shen)之法。先(xian)飛(fei)(fei)斗一(yi)座蓋(gai)(gai)身(shen),次(ci)(ci)掐變(bian)(bian)神(shen)(shen)(shen)訣(jue),存(cun)(cun)己(ji)身(shen)變(bian)(bian)成枯木,吸東(dong)(dong)方青氣一(yi)口(kou)(kou),吹于(yu)身(shen)上(shang)。又(you)(you)吸南方火(huo)氣三(san)口(kou)(kou),混合(he)于(yu)丹田(tian)。左右手(shou)握雷(lei)(lei)(lei)(lei)局,摩腹三(san)匝,左轉(zhuan),存(cun)(cun)丹田(tian)真(zhen)火(huo)、腎火(huo)心火(huo),自(zi)(zi)五臟而(er)轉(zhuan),以(yi)雷(lei)(lei)(lei)(lei)局引出(chu)(chu)額上(shang)。次(ci)(ci)以(yi)左手(shou)剔離(li)文,呵氣發火(huo),遍(bian)燒為灰(hui)燼。又(you)(you)掐巳、巽,起巽風(feng)自(zi)(zi)東(dong)(dong)南來(lai),吹蕩灰(hui)燼,中(zhong)有(you)一(yi)點火(huo)光,漸漸大(da)(da)如圓鏡,見自(zi)(zi)己(ji)一(yi)靈真(zhen)性(xing)在鏡中(zhong),吸金(jin)(jin)光氣一(yi)口(kou)(kou),吹身(shen)上(shang)漸漸長大(da)(da),出(chu)(chu)四獸(shou)圍繞。卻變(bian)(bian)神(shen)(shen)(shen)念咒:五雷(lei)(lei)(lei)(lei)神(shen)(shen)(shen)將(jiang)(jiang)化(hua)千真(zhen),吾(wu)令(ling)弟子合(he)真(zhen)形。太上(shang)金(jin)(jin)口(kou)(kou)相傳(chuan)授,教吾(wu)身(shen)外更生身(shen)。雙(shuang)手(shou)飛(fei)(fei)陰(yin)陽斗,向額上(shang)飛(fei)(fei)出(chu)(chu)蓋(gai)(gai)身(shen)。又(you)(you)存(cun)(cun)想(xiang)一(yi)符(fu)吏(li),從天(tian)門金(jin)(jin)光中(zhong)捧(peng)出(chu)(chu)一(yi)金(jin)(jin)牌(pai),上(shang)有(you)金(jin)(jin)書七字:……毫光萬丈(zhang)。以(yi)左手(shou)金(jin)(jin)牌(pai)訣(jue),捧(peng)上(shang)自(zi)(zi)己(ji)額前,念精澆離(li)火(huo)敕咒,存(cun)(cun)金(jin)(jin)光中(zhong)有(you)一(yi)人,人首蛇身(shen),自(zi)(zi)天(tian)而(er)下(xia),直入己(ji)身(shen),纏(chan)繞身(shen)體。訖,存(cun)(cun)我身(shen)即是天(tian)皇大(da)(da)帝,卻召(zhao)使者,念斬勘雷(lei)(lei)(lei)(lei)公咒、玉(yu)清命令(ling)咒。剔訣(jue),再念五雷(lei)(lei)(lei)(lei)使者號、雷(lei)(lei)(lei)(lei)公咒。”至此,煉(lian)(lian)功(gong)者已達人神(shen)(shen)(shen)合(he)一(yi)的境(jing)界(jie),化(hua)為天(tian)皇大(da)(da)帝。
所謂“變(bian)(bian)神(shen)(shen)”,即指在(zai)(zai)內(nei)煉或施(shi)法(fa)時候,道人(ren)必(bi)須(xu)進入(ru)一種(zhong)特異(yi)的(de)(de)精神(shen)(shen)狀(zhuang)態(tai),即化(hua)去自(zi)我(wo)(wo)的(de)(de)存(cun)(cun)在(zai)(zai),轉變(bian)(bian)成(cheng)為(wei)神(shen)(shen)真(zhen),人(ren)神(shen)(shen)合(he)一,“到(dao)此(ci)之(zhi)時,萬慮俱寂,元(yuan)始(shi)即我(wo)(wo),我(wo)(wo)即元(yuan)始(shi),金光燦爛(lan),掣動天(tian)地十方(fang)。” 也說是說,修道者就是元(yuan)始(shi)天(tian)尊,因此(ci),他的(de)(de)所為(wei)都是替天(tian)行(xing)(xing)道,代神(shen)(shen)運(yun)化(hua)。《上(shang)清玉樞五(wu)(wu)雷真(zhen)文?變(bian)(bian)神(shen)(shen)》曰:“凡行(xing)(xing)雷法(fa)之(zhi)士,每遇驅(qu)役呼召,并掐變(bian)(bian)神(shen)(shen)訣,叩齒五(wu)(wu)通,存(cun)(cun)己(ji)身(shen)身(shen)冠(guan)九梁冠(guan),朱衣(yi),躡朱履,左右(you)(you)有(you)持幢(chuang)仙人(ren),執節童(tong)子,又有(you)捧(peng)印(yin)捧(peng)劍二仙童(tong)。次抹四山(shan),左手剔,陽斗(dou)(dou)向(xiang)前(qian),陰斗(dou)(dou)向(xiang)后。左手握驅(qu)邪院印(yin),右(you)(you)手仗(zhang)(zhang)三味火精劍,存(cun)(cun)香煙化(hua)為(wei)云霧,雷電(dian)霹震,星光閃動,六(liu)丁(ding)六(liu)甲,五(wu)(wu)雷五(wu)(wu)龍,諸司(si)將吏,周布前(qian)后,三臺北斗(dou)(dou),覆己(ji)頭上(shang),斗(dou)(dou)柄(bing)指前(qian),勿(wu)遮己(ji)目,默咒曰:帝(di)思帝(di)思,員門會孫(sun)。玉皇太真(zhen),護我(wo)(wo)身(shen)命(ming)。去病除(chu)邪,使我(wo)(wo)奉真(zhen),永(yong)保此(ci)生(sheng)。急(ji)急(ji)如律(lv)令。咒畢,任意待持。” 當(dang)然,變(bian)(bian)神(shen)(shen)的(de)(de)基礎是必(bi)須(xu)有(you)深厚的(de)(de)德行(xing)(xing)與內(nei)功。倘若不(bu)修道德戒行(xing)(xing),不(bu)積(ji)靜定功夫,“欲變(bian)(bian)神(shen)(shen)為(wei)玉帝(di)、北帝(di)、上(shang)真(zhen)、天(tian)師,不(bu)藏(zang)魂收魄(po),欲步(bu)斗(dou)(dou)罡(gang),不(bu)以神(shen)(shen)合(he)神(shen)(shen),不(bu)以氣合(he)氣,不(bu)假上(shang)帝(di)之(zhi)真(zhen)光,不(bu)仗(zhang)(zhang)天(tian)真(zhen)之(zhi)威力,冒取罡(gang)之(zhi)正氣難(nan)矣。”
“洞照”是(shi)指在靜定之(zhi)際(ji),存想五(wu)星(xing)在天如車(che)輪光(guang)(guang)芒(mang)四照,下達(da)己(ji)身。北(bei)方(fang)水星(xing)降(jiang)黑(hei)氣(qi)(qi)(qi)入(ru)(ru)帝鄉玄宮(臍下一(yi)(yi)寸(cun)(cun)三分),南方(fang)火星(xing)降(jiang)赤金光(guang)(guang)氣(qi)(qi)(qi)入(ru)(ru)玉門(發際(ji)一(yi)(yi)寸(cun)(cun)五(wu)分),西(xi)方(fang)金星(xing)降(jiang)白光(guang)(guang)氣(qi)(qi)(qi)入(ru)(ru)玉□紫(zi)闕(que)(que)(左(zuo)、右目后(hou)),東方(fang)木星(xing)降(jiang)青(qing)金光(guang)(guang)氣(qi)(qi)(qi)入(ru)(ru)淵闕(que)(que)珠(zhu)臺(左(zuo)右耳后(hou)),中央土星(xing)降(jiang)黃金光(guang)(guang)氣(qi)(qi)(qi)入(ru)(ru)金室長谷(鼻下人中)。再(zai)叩齒三通,咽津三口(kou),念高元(yuan)紫(zi)闕(que)(que)咒(zhou),“見(jian)星(xing)光(guang)(guang)自各(ge)宮直(zhi)入(ru)(ru),吸(xi)氣(qi)(qi)(qi)咽津,送下五(wu)臟,內(nei)見(jian)五(wu)臟五(wu)色光(guang)(guang)氣(qi)(qi)(qi)上沖(chong),與星(xing)光(guang)(guang)交射通明,如五(wu)色琉璃之(zhi)狀。”之(zhi)后(hou),又可采五(wu)方(fang)之(zhi)真氣(qi)(qi)(qi),召五(wu)部雷神。關鍵在于調心、精思,“凝一(yi)(yi)神而萬神俱(ju)凝,聚一(yi)(yi)氣(qi)(qi)(qi)而萬氣(qi)(qi)(qi)俱(ju)聚,真妄本空(kong),逆順俱(ju)寂,三際(ji)圓通,一(yi)(yi)靈晃耀(yao),此(ci)乃把捉調心之(zhi)要(yao)也。一(yi)(yi)念動則(ze)萬念悉起,一(yi)(yi)竅(qiao)開(kai)(kai)則(ze)九(jiu)竅(qiao)俱(ju)開(kai)(kai),此(ci)無他,以神御氣(qi)(qi)(qi)之(zhi)道(dao)也。”
“周天”即(ji)運(yun)煉三寶之(zhi)(zhi)法(fa),包括四象(xiang)和(he)合、五氣(qi)(qi)(qi)朝元(yuan)(yuan)、三花聚頂(ding)。煉功(gong)之(zhi)(zhi)際,含眼(yan)光(guang),凝(ning)耳韻,調鼻息(xi)(xi),緘口(kou)氣(qi)(qi)(qi),是(shi)謂和(he)合四象(xiang)。夫眼(yan)不(bu)(bu)(bu)視(shi)而(er)魂(hun)在(zai)肝(gan),耳不(bu)(bu)(bu)聞而(er)精(jing)在(zai)腎,口(kou)不(bu)(bu)(bu)開而(er)神在(zai)心(xin),鼻不(bu)(bu)(bu)息(xi)(xi)而(er)魄在(zai)肺,四肢(zhi)不(bu)(bu)(bu)動(dong)而(er)意在(zai)脾,故(gu)(gu)曰(yue)(yue)(yue)(yue)五氣(qi)(qi)(qi)朝元(yuan)(yuan)。以(yi)精(jing)化(hua)氣(qi)(qi)(qi),以(yi)氣(qi)(qi)(qi)化(hua)神,以(yi)神化(hua)虛,故(gu)(gu)曰(yue)(yue)(yue)(yue)三花聚頂(ding),朱執中(zhong)曰(yue)(yue)(yue)(yue):“存神畢,候氣(qi)(qi)(qi)息(xi)(xi)出入均調,以(yi)舌先(xian)倒(dao)卷舌根兩竅,閉(bi)息(xi)(xi),覺丹田(tian)火熾,精(jing)神氣(qi)(qi)(qi)皆聚合,卻(que)微微升(sheng)上(shang)脅腹(fu),其五方云氣(qi)(qi)(qi)自尾閭穴升(sheng)上(shang)此(ci)(ci)穴,名(ming)曰(yue)(yue)(yue)(yue)下關,升(sheng)之(zhi)(zhi)甚易(yi),故(gu)(gu)以(yi)羊車運(yun)之(zhi)(zhi)。至夾脊(ji),名(ming)曰(yue)(yue)(yue)(yue)中(zhong)關,升(sheng)之(zhi)(zhi)微難,故(gu)(gu)以(yi)鹿車運(yun)之(zhi)(zhi)。上(shang)至腦,名(ming)曰(yue)(yue)(yue)(yue)上(shang)關,非用力則不(bu)(bu)(bu)能透此(ci)(ci)關,非假牛車大力則不(bu)(bu)(bu)能升(sheng)此(ci)(ci)也(ye)。故(gu)(gu)曰(yue)(yue)(yue)(yue)取花騎鹿踏云去,霍地(di)牛車前面(mian)迎是(shi)也(ye)。又名(ming)河(he)車搬負(fu)正氣(qi)(qi)(qi),運(yun)我元(yuan)(yuan)陽。故(gu)(gu)曰(yue)(yue)(yue)(yue)沂流(liu)一(yi)(yi)直(zhi)(zhi)上(shang)蓬萊,散作甘泉遍九垓,從此(ci)(ci)丹田(tian)沾潤澤,黃芽遍地(di)一(yi)(yi)齊開。今人行(xing)祈禱無(wu)此(ci)(ci)內功(gong),安得感應(ying)。至此(ci)(ci),卻(que)須(xu)令人在(zai)門外,防(fang)人沖突及(ji)貓(mao)犬驚觸(chu)。仍于坐前橫一(yi)(yi)幾(ji)(ji),忽然覺真氣(qi)(qi)(qi)上(shang)沖,身(shen)體漸大,精(jing)神騰幾(ji)(ji),漸見屋宇人物(wu)、山河(he)草木,并(bing)不(bu)(bu)(bu)認為己(ji)物(wu)。直(zhi)(zhi)須(xu)閉(bi)目(mu)閉(bi)氣(qi)(qi)(qi),發三味火燒身(shen),恐入魔境。凡(fan)行(xing)法(fa)有魔障者,往往墮此(ci)(ci)境,如(ru)手足皆不(bu)(bu)(bu)知所在(zai),急以(yi)手按(an)幾(ji)(ji)上(shang),靜(jing)定少(shao)時,此(ci)(ci)真境界現前也(ye)。妙處言(yan)不(bu)(bu)(bu)能盡其意,學者至此(ci)(ci),見內境方自知之(zhi)(zhi)。”所謂五雷將吏,亦乃三寶所化(hua),“即(ji)精(jing)神魂(hun)魄意相與混融,化(hua)而(er)為一(yi)(yi)。”
王文(wen)卿祈禱八段錦,此(ci)法(fa)(fa)共分八段。第一(yi)(yi)立極,即(ji)(ji)先(xian)煉大梵純(chun)剛之(zhi)(zhi)(zhi)氣,“可以(yi)感(gan)天(tian)(tian)(tian)(tian)(tian)地(di),動鬼神(shen)(shen),呼吸風(feng)云(yun)雷(lei)(lei)雨(yu)(yu),無(wu)(wu)所不(bu)至(zhi)矣。”其下(xia)手(shou)要(yao)(yao)訣(jue)有(you)四(si),一(yi)(yi)要(yao)(yao)專心(xin)(xin),二要(yao)(yao)精(jing)勤,三(san)(san)(san)要(yao)(yao)保養,四(si)要(yao)(yao)得(de)傳。第二召合(he),強調以(yi)脾(pi)土(tu)為中心(xin)(xin),致(zhi)虛守靜之(zhi)(zhi)(zhi)中,脾(pi)竅(qiao)若開,金光即(ji)(ji)現(xian),如召腎(shen)將(jiang)(jiang)心(xin)(xin)將(jiang)(jiang),以(yi)合(he)雷(lei)(lei)部神(shen)(shen)真(zhen)(zhen)(zhen),萬無(wu)(wu)一(yi)(yi)失。“凡法(fa)(fa)官召將(jiang)(jiang)遣將(jiang)(jiang),兩目上(shang)視(shi),兩眉亦撐上(shang),則(ze)橫天(tian)(tian)(tian)(tian)(tian)擔力亦翹企,則(ze)玄竅(qiao)自然發現(xian),神(shen)(shen)光柱天(tian)(tian)(tian)(tian)(tian),雷(lei)(lei)神(shen)(shen)惡得(de)不(bu)應。”第三(san)(san)(san)行持,講(jiang)述(shu)內丹行持秘密。以(yi)定(ding)息(xi)靜坐為下(xia)手(shou)功夫,次存(cun)(cun)想(xiang)水火交媾,脾(pi)竅(qiao)忽開,金光漸大,運入(ru)兩腎(shen),由膽(dan)從心(xin)(xin),歷舌根而出面前,金光一(yi)(yi)團(tuan)運轉不(bu)息(xi),即(ji)(ji)用天(tian)(tian)(tian)(tian)(tian)眼注視(shi)金光,見所召神(shen)(shen)將(jiang)(jiang)在(zai)內跳躍,誦咒存(cun)(cun)想(xiang),升入(ru)無(wu)(wu)形。第四(si)書符(fu)(fu),論述(shu)書符(fu)(fu)秘訣(jue)。要(yao)(yao)點(dian)有(you)三(san)(san)(san),一(yi)(yi)要(yao)(yao)定(ding)息(xi)以(yi)采集清氣,二要(yao)(yao)閉氣以(yi)急筆(bi)書符(fu)(fu),三(san)(san)(san)要(yao)(yao)存(cun)(cun)神(shen)(shen)以(yi)將(jiang)(jiang)吏打入(ru)符(fu)(fu)中,金光罩符(fu)(fu),秘字(zi)押(ya)符(fu)(fu)。所謂(wei)“金光閃(shan)爍,書符(fu)(fu)紙(zhi)上(shang),如龍走勢,滿紙(zhi)煞(sha)氣”,即(ji)(ji)有(you)靈異(yi)響應,否則(ze)無(wu)(wu)效(xiao)不(bu)靈。第五祈晴(qing),認為無(wu)(wu)論是天(tian)(tian)(tian)(tian)(tian)地(di)、人體、萬物的(de)靈異(yi)變化,皆為九天(tian)(tian)(tian)(tian)(tian)真(zhen)(zhen)(zhen)氣的(de)運化結果。第六祈雨(yu)(yu),指(zhi)出要(yao)(yao)訣(jue)在(zai)于存(cun)(cun)修兩腎(shen)。第七(qi)煞(sha)伐,指(zhi)法(fa)(fa)師運用自己元神(shen)(shen)之(zhi)(zhi)(zhi)怒(nu)氣,書符(fu)(fu)召將(jiang)(jiang),遍燒法(fa)(fa)界,滌除妖(yao)氛,絕滅精(jing)邪。第八造(zao)化,闡(chan)述(shu)天(tian)(tian)(tian)(tian)(tian)地(di)造(zao)化、三(san)(san)(san)才(cai)和合(he)之(zhi)(zhi)(zhi)內奧(ao)。指(zhi)出人為萬物之(zhi)(zhi)(zhi)靈,一(yi)(yi)身內外與天(tian)(tian)(tian)(tian)(tian)地(di)相(xiang)通(tong),“大地(di)山河,無(wu)(wu)所不(bu)備矣。吾(wu)果能息(xi)緣調氣,以(yi)身中克(ke)應,合(he)天(tian)(tian)(tian)(tian)(tian)地(di)之(zhi)(zhi)(zhi)秘密,仍以(yi)我(wo)之(zhi)(zhi)(zhi)真(zhen)(zhen)(zhen)意(yi),注想(xiang)于所行之(zhi)(zhi)(zhi)事,則(ze)天(tian)(tian)(tian)(tian)(tian)地(di)真(zhen)(zhen)(zhen)氣隨吾(wu)意(yi)行,定(ding)見報應,此(ci)萬無(wu)(wu)一(yi)(yi)失之(zhi)(zhi)(zhi)事。”
這里重點講述內修與外用的(de)(de)功(gong)法(fa)(fa),以見(jian)其概貌。所謂“行(xing)持(chi)”,即內丹運(yun)煉。王文卿(qing)曰(yue):“先當定息,諸妄皆(jie)按(an)伏,不(bu)(bu)要動念,趺坐。先存吾(wu)心如蓮花未開,兩腎之(zhi)(zhi)間有水(shui)(shui)一泓,如此分明。卻吾(wu)心中有紅(hong)(hong)氣(qi)直(zhi)下,入兩腎泓水(shui)(shui)中,俄見(jian)包紅(hong)(hong)氣(qi)在內沸騰,此名水(shui)(shui)火交媾。卻存五(wu)脾臟(zang)兩角(jiao)向(xiang)上(shang),中間有一穴,如黍米(mi)大,忽(hu)開,有一點光氣(qi)大如黍米(mi),漸大如雞彈,運(yun)轉入兩腎,由(you)膽從(cong)心,內歷舌根而出,用口吹氣(qi)出在面前,只見(jian)金光一團(tuan),在地(di)戶上(shang)運(yun)轉不(bu)(bu)息。用天(tian)眼即眉心注開,見(jian)所行(xing)法(fa)(fa)階中天(tian)將在內跳躍(yue),吾(wu)忽(hu)念咒(zhou)三遍。畢(bi),以我嗣(si)法(fa)(fa)行(xing)持(chi)之(zhi)(zhi)意,再三祝(zhu)之(zhi)(zhi)曰(yue):愿行(xing)持(chi)之(zhi)(zhi)際,隨心應口,同積功(gong)勛,升入無形(xing)。畢(bi),以鼻吸其光及將帥,皆(jie)入口中。鼓動華池水(shui)(shui),用力大咽(yan),再收余水(shui)(shui),又三咽(yan)。訖(qi),存金光自心歷膽下腎,其光復小如黍米(mi),入于脾間竅內。再咽(yan)華池水(shui)(shui)三口吞下,搐縮谷道外腎九次,叩(kou)齒(chi)九通,畢(bi),徐徐出戶。”這是一套相(xiang)當完整的(de)(de)內功(gong)。
共3
書(shu)(shu)(shu)符(fu)(fu)法,是將(jiang)內氣(qi)神(shen)(shen)光(guang)借符(fu)(fu)的形式而外用(yong)。王文(wen)卿曰:“一(yi)(yi)氣(qi)在(zai)乎(hu)全(quan),則上可(ke)(ke)(ke)以(yi)達(da)天真,下可(ke)(ke)(ke)以(yi)伏妖魅,中(zhong)可(ke)(ke)(ke)以(yi)感動風雨雷電。當(dang)書(shu)(shu)(shu)符(fu)(fu)之時(shi),先須定(ding)息(xi)秉筆,以(yi)鼻引清氣(qi),長引一(yi)(yi)吸,不(bu)可(ke)(ke)(ke)濁,最要清氣(qi),然后閉(bi)氣(qi),全(quan)無呼吸,急以(yi)筆書(shu)(shu)(shu)符(fu)(fu)。畢,以(yi)天目(mu)爍入(ru)所(suo)(suo)召將(jiang)吏入(ru)符(fu)(fu)中(zhong),口(kou)大呵出氣(qi)于符(fu)(fu),金(jin)光(guang)罩符(fu)(fu),存見(jian)所(suo)(suo)書(shu)(shu)(shu)符(fu)(fu)中(zhong),有(you)(you)所(suo)(suo)召將(jiang)吏在(zai)內,急用(yong)○○○三字押符(fu)(fu)上。若(ruo)書(shu)(shu)(shu)符(fu)(fu)之時(shi)走(zou)泄(xie)口(kou)中(zhong)之氣(qi),或口(kou)不(bu)閉(bi)書(shu)(shu)(shu)符(fu)(fu),其符(fu)(fu)不(bu)靈。縱有(you)(you)靈驗(yan),偶然一(yi)(yi)時(shi)耳,非符(fu)(fu)之力(li)也。若(ruo)于書(shu)(shu)(shu)符(fu)(fu)之際(ji),走(zou)泄(xie)口(kou)氣(qi),當(dang)再(zai)閉(bi)其氣(qi)而書(shu)(shu)(shu)此符(fu)(fu)。如三次(ci)走(zou)氣(qi)而書(shu)(shu)(shu)符(fu)(fu)不(bu)一(yi)(yi),則為(wei)天將(jiang)不(bu)應,所(suo)(suo)行之事亦不(bu)驗(yan)矣。”即一(yi)(yi)針見(jian)血指出,書(shu)(shu)(shu)符(fu)(fu)靈驗(yan)的與否關鍵在(zai)于閉(bi)氣(qi)凝神(shen)(shen),這是雷霆符(fu)(fu)法最基本的一(yi)(yi)條(tiao)原(yuan)則。
祈晴(qing)(qing)法(fa),運用內功以(yi)感應(ying)天地而祈晴(qing)(qing)。玉文卿曰:“天上(shang)地下,其靈異(yi)變化,無過一氣(qi)(qi)(qi)(qi),吾(wu)(wu)身中(zhong)真氣(qi)(qi)(qi)(qi)即九天真氣(qi)(qi)(qi)(qi)也(ye)。蓋(gai)其氣(qi)(qi)(qi)(qi)隨意(yi)而行于(yu)升壇祈晴(qing)(qing)之時,如(ru)(ru)前召命混合(he)行持之后,或(huo)(huo)就壇上(shang),或(huo)(huo)就靜室中(zhong)跌坐,閉氣(qi)(qi)(qi)(qi)定息(xi),存(cun)吾(wu)(wu)心(xin)中(zhong)如(ru)(ru)半開(kai)蓮(lian)花,內有紅(hong)光(guang)之氣(qi)(qi)(qi)(qi)繞(rao)舌,吐(tu)出(chu)遍滿(man)前后,紅(hong)光(guang)漸(jian)大,光(guang)滿(man)一室,出(chu)屋(wu)升騰(teng)虛(xu)空,光(guang)氣(qi)(qi)(qi)(qi)炯(jiong)炯(jiong),如(ru)(ru)車(che)輪運轉(zhuan),自(zi)(zi)緩而急,刮起火(huo)(huo)焰,彌滿(man)六合(he),于(yu)此之時,自(zi)(zi)覺身熱(re)口渴(ke),決不(bu)可飲水(shui)吃瓜(gua)之類。如(ru)(ru)飲水(shui)則水(shui)火(huo)(huo)交媾,必不(bu)晴(qing)(qing)矣。吾(wu)(wu)但當忍渴(ke)受饑,心(xin)誦火(huo)(huo)星神咒、都天大雷火(huo)(huo)神咒,口誦不(bu)絕,于(yu)念慮間,卻令左右人于(yu)壇上(shang)燒符催促。此時一念已真。意(yi)行氣(qi)(qi)(qi)(qi)應(ying),陰(yin)云(yun)自(zi)(zi)散(san),天氣(qi)(qi)(qi)(qi)開(kai)朗,陽光(guang)自(zi)(zi)現矣。直候天氣(qi)(qi)(qi)(qi)清明,日現星出(chu),方可逐旋息(xi)念出(chu)壇,禮師(shi)散(san)席(xi)。”
祈(qi)雨法,則(ze)(ze)(ze)以調動兩腎(shen)(shen)之真氣為要。王文卿曰:“祈(qi)雨緊訣,若(ruo)在書(shu)符遣(qian)將后(hou),吾當壇上,或靜室中(zhong),趺(fu)坐調息(xi)(xi),存吾心(xin)如未開蓮(lian)花,有紅氣直下兩腎(shen)(shen)中(zhong)間(jian),其(qi)(qi)兩腎(shen)(shen)中(zhong)間(jian)存見(jian)一弘真水(shui),想心(xin)中(zhong)紅氣下降,其(qi)(qi)水(shui)沸騰,包(bao)卻(que)紅氣,由肝歷自舌(she)根出,只見(jian)吾口中(zhong)云氣勃勃然(ran),出在吾面前,轉(zhuan)過巽(xun)戶,漸(jian)(jian)漸(jian)(jian)大(da)如車輪,運轉(zhuan)升(sheng)天,其(qi)(qi)云彌滿六合,耳畔有風雷之聲,轟(hong)轟(hong)然(ran)分明(ming)。卻(que)定息(xi)(xi),呵氣九次(ci),又如前行(xing)持(chi)九次(ci)。已覺此身腎(shen)(shen)水(shui)已升(sheng),小遺緊急不可去。如去了則(ze)(ze)(ze)泄腎(shen)(shen)水(shui),雨不降矣(yi)。直候風雨到壇大(da)作,然(ran)后(hou)起身,漸(jian)(jian)漸(jian)(jian)小遺,則(ze)(ze)(ze)大(da)雨至矣(yi)。只此行(xing)持(chi),萬無一失(shi)。”
煞伐(fa)法,是(shi)將內(nei)功(gong)用于召(zhao)(zhao)神遣將,蕩邪滅精。王文卿(qing)曰:“凡召(zhao)(zhao)將書符,皆(jie)須(xu)(xu)要怒(nu)氣,帶急燥(zao)書符,則急速(su)書符。畢,擲筆于巽(xun)戶(hu),兼召(zhao)(zhao)到將帥,皆(jie)帶怒(nu)容(rong)。遣將后須(xu)(xu)要靜定跌坐,存(cun)脾(pi)中(zhong)一(yi)點金光,分作兩點,一(yi)點運轉(zhuan)(zhuan)入(ru)兩腎中(zhong),化為(wei)(wei)黑(hei)(hei)(hei)(hei)氣團,奔沖直上,自(zi)(zi)兩目出(chu),陽日自(zi)(zi)左目出(chu),陰日自(zi)(zi)右目出(chu),飛(fei)上巽(xun)戶(hu)。然(ran)后存(cun)一(yi)點金光,轉(zhuan)(zhuan)入(ru)心,化為(wei)(wei)紅(hong)氣,自(zi)(zi)舌根飛(fei)出(chu)巽(xun)戶(hu),黑(hei)(hei)(hei)(hei)者為(wei)(wei)黑(hei)(hei)(hei)(hei)云黑(hei)(hei)(hei)(hei)霧,紅(hong)者為(wei)(wei)烈火紅(hong)焰,只(zhi)見黑(hei)(hei)(hei)(hei)云火焰張天,彌漫六合,無(wu)(wu)非黑(hei)(hei)(hei)(hei)云紅(hong)火,無(wu)(wu)非不燒,無(wu)(wu)所(suo)不罩,神號鬼哭,無(wu)(wu)所(suo)逃躲,而黑(hei)(hei)(hei)(hei)氣包紅(hong)氣,成(cheng)團者百千(qian)萬團。于此(ci)之時,身(shen)中(zhong)大(da)熱汗出(chu),決(jue)不可(ke)揮(hui)扇開襟(jin)。直至熱燥(zao),輕(qing)輕(qing)以燈心搐鼻(bi),陽日搐左鼻(bi),陰日搐右鼻(bi),大(da)噴(pen)嚏一(yi)聲(sheng),須(xu)(xu)臾間霹靂一(yi)聲(sheng),自(zi)(zi)巽(xun)戶(hu)而至矣(yi)。有如此(ci)克應,方可(ke)解壇(tan),則萬無(wu)(wu)一(yi)失矣(yi)。”
此外,上(shang)清(qing)玉(yu)府五雷(lei)大法(fa)(fa)亦值得介紹。法(fa)(fa)中強調(diao)自(zi)身的內(nei)(nei)功修(xiu)為,有服雷(lei)氣(qi)、變神、朝(chao)斗(dou)等(deng)修(xiu)煉秘法(fa)(fa)。其(qi)服雷(lei)氣(qi)法(fa)(fa)分服氣(qi)與內(nei)(nei)煉二個層(ceng)次。受法(fa)(fa)者自(zi)傳度受戒正式皈依之后(hou),取一年驚蟄節(jie)前后(hou),忽聞雷(lei)聲(sheng),便備香案面朝(chao)東(dong)方或東(dong)南方,兩手(shou)“握(wo)雷(lei)局(ju)”,雙目微(wei)閉,舌抵(di)上(shang)腭,心中密咒:“吾受五雷(lei)典法(fa)(fa),雷(lei)霆威聲(sheng)。納則(ze)治身保(bao)命(ming),吐則(ze)縛鬼誅邪。神氣(qi)萬丈,灌我胃華。太上(shang)律(lv)令,猛吏銀(yin)牙。急急如(ru)律(lv)令。”咒畢,待閃(shan)電雷(lei)聲(sheng)大作,望其(qi)方直(zhi)觀,吸取雷(lei)氣(qi),咽服二十五次,存想明明光(guang)降,普罩全身,即急吞服電光(guang)雷(lei)氣(qi)。
在(zai)(zai)初階基(ji)礎之(zhi)上(shang),可精進(jin)續修(xiu)內煉功(gong)夫。汪真(zhen)君(jun)曰:“遇(yu)此(ci)玄機,內則修(xiu)煉自己(ji)還丹(dan)(dan),外則馘邪(xie)治病,鬼神聞之(zhi)奔走千里,呼吸(xi)之(zhi)間雷(lei)(lei)(lei)(lei)(lei)神立(li)至,聽令而行。預(yu)于驚蟄之(zhi)前,更衣凈室,存(cun)斗坐臥,候雷(lei)(lei)(lei)(lei)(lei)電聲(sheng)至,速即(ji)作法,閃目,誦咒了,取雷(lei)(lei)(lei)(lei)(lei)氣(qi)(qi)(qi)納于元(yuan)宮。念服雷(lei)(lei)(lei)(lei)(lei)氣(qi)(qi)(qi)咒:吾(wu)受五雷(lei)(lei)(lei)(lei)(lei)正氣(qi)(qi)(qi),雷(lei)(lei)(lei)(lei)(lei)霆威聲(sheng)。納則治身(shen)保命,吐則治病除邪(xie)。神氣(qi)(qi)(qi)萬(wan)道(dao),灌(guan)我(wo)胃華。太(tai)上(shang)律令,猛吏銀牙。急急如律令。再咒:吾(wu)受雷(lei)(lei)(lei)(lei)(lei)公之(zhi)氣(qi)(qi)(qi),電母之(zhi)威,除身(shen)中(zhong)(zhong)眾毒,同得活形,聽吾(wu)役使(shi)。五行之(zhi)將,六甲之(zhi)兵,斬除百病,驅出(chu)萬(wan)精。急急如律令。一聲(sheng)納在(zai)(zai)膽,二(er)聲(sheng)納在(zai)(zai)肝(gan),三聲(sheng)納在(zai)(zai)肺,四聲(sheng)納在(zai)(zai)心,五聲(sheng)納在(zai)(zai)脾,六聲(sheng)納在(zai)(zai)丹(dan)(dan)田(tian)中(zhong)(zhong),電光收(shou)在(zai)(zai)目中(zhong)(zhong)。以(yi)兩(liang)手掐五雷(lei)(lei)(lei)(lei)(lei)局(ju),成巽(xun)方(東南方) 坐,以(yi)鼻吸(xi)青(qing)氣(qi)(qi)(qi)一口(kou),吐濁(zhuo)氣(qi)(qi)(qi)一口(kou)。次(ci)定心,往來(lai)九息,便(bian)以(yi)兩(liang)手握雷(lei)(lei)(lei)(lei)(lei)局(ju),閉氣(qi)(qi)(qi),想雷(lei)(lei)(lei)(lei)(lei)氣(qi)(qi)(qi)似火,在(zai)(zai)自己(ji)丹(dan)(dan)田(tian)中(zhong)(zhong),轉(zhuan)九九八十(shi)一次(ci)。便(bian)縮尾閭穴,使(shi)腎(shen)氣(qi)(qi)(qi)逆(ni)上(shang)昆侖(lun),使(shi)二(er)道(dao)赤氣(qi)(qi)(qi)光朝泥丸宮,復(fu)歸丹(dan)(dan)田(tian)中(zhong)(zhong)住(zhu),勿得開口(kou)。次(ci)以(yi)兩(liang)手從(cong)腎(shen)堂摩運如火,五五之(zhi)數而止。想真(zhen)氣(qi)(qi)(qi)上(shang)玉京山(shan)上(shang)丹(dan)(dan)田(tian),運下雷(lei)(lei)(lei)(lei)(lei)池(chi),趕起火龍降(jiang)雨,下神室,降(jiang)元(yuan)陽宮,升降(jiang)止此(ci),歸神室而住(zhu)。”
五(wu)(wu)雷(lei)朝(chao)斗(dou)(dou)法:為一種普及性功法,一般奉(feng)道(dao)人(ren)均(jun)可(ke)煉修。《五(wu)(wu)雷(lei)經(jing)》曰:“世間男女能(neng)常誦斗(dou)(dou)咒者,可(ke)延壽命,書(shu)符咒水,治病驅(qu)邪(xie)。遇斗(dou)(dou)見(jian)時(shi),望北(bei)端簡凈(jing)衣(yi),步七(qi)星罡,禮四(si)十九(jiu)拜。訖,存三臺(tai)、華蓋、北(bei)斗(dou)(dou)七(qi)元(yuan),次想己身左右(you)前后,作五(wu)(wu)色云(yun)氣蓋覆。一更朝(chao)禮,至三更三點朝(chao)畢(bi)。再拜,次入凈(jing)室,供養北(bei)斗(dou)(dou)像(xiang)前,然(ran)燈(deng)焚音,誦咒曰:斗(dou)(dou)魁七(qi)星,眾靈之精。輔弼二相,三臺(tai)明(ming)象。六(liu)丁玉女,紫微四(si)時(shi),天罡天元(yuan),坎(kan)水八玄。四(si)目神仙,金童傳言。誦滿(man)百遍(bian),七(qi)真應現。延壽驅(qu)危,斬毒滅妖。祈求任意,保真富貴(gui)。自有光明(ming),元(yuan)亨貞利。急(ji)急(ji)如北(bei)斗(dou)(dou)太玄律令(ling)。若能(neng)持誦百遍(bian)千遍(bian),靈驗非常。”
白(bai)玉蟾坐煉(lian)工夫。其(qi)口訣曰:“兩(liang)(liang)眼對(dui)兩(liang)(liang)腎,認取(qu)此(ci)中間(jian)。忽然(ran)一聲響(xiang),霹靂(li)透(tou)泥丸(wan)。復運(yun)丹田養,如(ru)(ru)蜜甜又涼(liang)。有人達此(ci)者,即(ji)可返仙(xian)鄉。”白(bai)玉蟾詳解(jie)說:“凝神(shen)定息。舌柱上腭,心(xin)目(mu)內(nei)注,俯視丹田片時,存祖(zu)氣氤氳(yun),綿(mian)綿(mian)不絕,即(ji)兩(liang)(liang)腎中間(jian)一點明(ming)(ming),又名曰破(po)地(di)召雷法(fa)。當一陽初動,存祖(zu)氣自下(xia)丹田,透(tou)過尾閭,微(wei)微(wei)凸胸(xiong)偃脊(ji)(ji)(ji),為開(kai)(kai)(kai)下(xia)關。覺自夾(jia)脊(ji)(ji)(ji)而上,運(yun)動轆轤,微(wei)微(wei)伸(shen)中,為開(kai)(kai)(kai)中關。卻縮肩昴(mao)頭(tou),覺過玉京,入(ru)泥丸(wan),為開(kai)(kai)(kai)上關。師(shi)(shi)云(yun)(yun)(yun):夾(jia)脊(ji)(ji)(ji)雙關透(tou)頂門(men),修行(xing)只(zhi)此(ci)是(shi)為根(gen)。此(ci)名開(kai)(kai)(kai)天(tian)門(men)也(ye)。當覺律(lv)液(ye)(ye)滿(man)口,閉(bi)息合(he)齒,微(wei)微(wei)吞(tun)(tun)咽。如(ru)(ru)石墜下(xia)丹田。師(shi)(shi)云(yun)(yun)(yun):華(hua)池玉液(ye)(ye)頻(pin)吞(tun)(tun)咽。即(ji)中理五(wu)氣,混合(he)百神(shen),十轉回靈,萬氣齊仙(xian),刀圭橐龠闔辟工夫,皆在此(ci)矣。復存祖(zu)氣在中黃脾宮,結成(cheng)一團金(jin)光(guang)(guang),內(nei)有一秘字,覺如(ru)(ru)嬰(ying)兒未出胞胎之狀,咽液(ye)(ye),存煉(lian)金(jin)光(guang)(guang)結聚(ju),忘機絕念,然(ran)后剔開(kai)(kai)(kai)尾閭,涌身復自夾(jia)脊(ji)(ji)(ji)雙關直上。師(shi)(shi)云(yun)(yun)(yun):紫府元(yuan)君直上奔(ben)。心(xin)目(mu)注射,胸(xiong)間(jian)迸裂,自眉間(jian)明(ming)(ming)堂而開(kai)(kai)(kai),仰視太虛,金(jin)光(guang)(guang)秘字分明(ming)(ming),充(chong)塞宇宙,則火炎(yan)中使者現。師(shi)(shi)云(yun)(yun)(yun):踏翻斗柄天(tian)昏黑(hei),倒卷黃河水逆流。又云(yun)(yun)(yun):傾翻北海萬重云(yun)(yun)(yun),卷起黃河千丈雪是(shi)也(ye)。”
金火(huo)(huo)(huo)天(tian)(tian)丁(ding)(ding)(ding)內煉(lian)法:修煉(lian)時(shi)以(yi)正(zheng)午(wu)時(shi)入(ru)靖室,“跨鶴坐,鼻心(xin)(xin)腎(shen)(shen)相對,正(zheng)坐,不得低頭(tou)側身(shen)。然后叩齒(chi)(chi)(chi)三(san)(san)十六通(tong)(tong),心(xin)(xin)拜三(san)(san)拜,左辰文(wen),右劍訣(jue),定九(jiu)(jiu)息。以(yi)舌(she)拄(zhu)上腭,再(zai)(zai)定九(jiu)(jiu)息,咽液九(jiu)(jiu)次(ci)。以(yi)兩(liang)手(shou)摩兩(liang)腎(shen)(shen),九(jiu)(jiu)九(jiu)(jiu)八十一(yi)次(ci)。想臍腎(shen)(shen)為巨海,水(shui)(shui)中(zhong)(zhong)發(fa)(fa)火(huo)(huo)(huo),自脊背(bei)二十四關、十二重(zhong)樓,涌騰(teng)而(er)上,直(zhi)至(zhi)泥丸(wan),化為金球,于圓(yuan)蓋之頂,運轉九(jiu)(jiu)次(ci),叩齒(chi)(chi)(chi)九(jiu)(jiu)通(tong)(tong),仍(reng)前舌(she)拄(zhu)上腭,定九(jiu)(jiu)息,咽液九(jiu)(jiu)次(ci)。次(ci)存(cun)火(huo)(huo)(huo)球入(ru)口,從玉樓下至(zhi)心(xin)(xin),再(zai)(zai)叩齒(chi)(chi)(chi)三(san)(san)通(tong)(tong),定九(jiu)(jiu)息。次(ci)存(cun)心(xin)(xin)火(huo)(huo)(huo)中(zhong)(zhong)出(chu)(chu)水(shui)(shui),與腎(shen)(shen)中(zhong)(zhong)所出(chu)(chu)之火(huo)(huo)(huo)交(jiao)戰,再(zai)(zai)叩齒(chi)(chi)(chi)九(jiu)(jiu)通(tong)(tong)。存(cun)肺(fei)中(zhong)(zhong)金鈴(ling)擲(zhi)發(fa)(fa),振響太空(kong),咽液七(qi)次(ci),合(he)腎(shen)(shen)中(zhong)(zhong)之水(shui)(shui),又叩齒(chi)(chi)(chi)一(yi)通(tong)(tong)。存(cun)脾中(zhong)(zhong)金光(guang)發(fa)(fa),咽一(yi)道合(he)心(xin)(xin),存(cun)風雷震發(fa)(fa),金鈴(ling)沖擲(zhi),金光(guang)煥發(fa)(fa),并(bing)合(he)心(xin)(xin)腑,再(zai)(zai)叩齒(chi)(chi)(chi)九(jiu)(jiu)通(tong)(tong),咽七(qi)道,定七(qi)息。存(cun)心(xin)(xin)中(zhong)(zhong)有聲如霹靂,見天(tian)(tian)丁(ding)(ding)(ding)馭(yu)赤鸞而(er)出(chu)(chu)升(sheng)空(kong),發(fa)(fa)煥金光(guang),三(san)(san)元鼎沸,金鈴(ling)流火(huo)(huo)(huo),遍滿虛(xu)空(kong)。叩齒(chi)(chi)(chi)二十五通(tong)(tong),自己舌(she)尖出(chu)(chu)火(huo)(huo)(huo),與天(tian)(tian)丁(ding)(ding)(ding)交(jiao)接,卻心(xin)(xin)拜九(jiu)(jiu)拜,叩齒(chi)(chi)(chi)九(jiu)(jiu)通(tong)(tong),雙手(shou)摩面(mian)及三(san)(san)田(tian),各(ge)二十四轉,吸(xi)火(huo)(huo)(huo)氣入(ru)鼻,納(na)入(ru)口咽之。空(kong)中(zhong)(zhong)天(tian)(tian)丁(ding)(ding)(ding)再(zai)(zai)入(ru)我心(xin)(xin)腑,赤珠在(zai)內,天(tian)(tian)丁(ding)(ding)(ding)一(yi)見。起伸兩(liang)足,左右兩(liang)手(shou)若射弓(gong)之勢,各(ge)九(jiu)(jiu)次(ci)。起坐,謝圣,畢。”
混元攻氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)妙用法(fa):此(ci)法(fa)將內功布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)用于(yu)治療疾(ji)(ji)病,適應范圍頗廣:“凡治頭風(feng)(feng)(feng)(feng)、腦痛(tong)、連目痛(tong)者(zhe)(zhe),布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi),想(xiang)(xiang)(xiang)(xiang)頭風(feng)(feng)(feng)(feng)從(cong)頂出(chu),四(si)邊皆如(ru)(ru)(ru)(ru)(ru)(ru)此(ci)布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi),四(si)散出(chu)。如(ru)(ru)(ru)(ru)(ru)(ru)頭風(feng)(feng)(feng)(feng)注目,赤腫(zhong)有赤,羞(xiu)明(ming)怕日(ri)(ri)者(zhe)(zhe),布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)去(qu)(qu)(qu)風(feng)(feng)(feng)(feng),從(cong)頂門出(chu),然(ran)(ran)后布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)于(yu)眼(yan),四(si)散出(chu)去(qu)(qu)(qu)風(feng)(feng)(feng)(feng)邪了,便(bian)想(xiang)(xiang)(xiang)(xiang)冷(leng)(leng)(leng)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)攻目,自然(ran)(ran)清涼。如(ru)(ru)(ru)(ru)(ru)(ru)有翳膜,即布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)去(qu)(qu)(qu)從(cong)眼(yan)尾出(chu)。注赤腫(zhong)者(zhe)(zhe),布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)去(qu)(qu)(qu)了,然(ran)(ran)后想(xiang)(xiang)(xiang)(xiang)天醫(yi)仙官,以冷(leng)(leng)(leng)藥(yao)貼之(zhi)(zhi)(zhi)。治一(yi)(yi)切冷(leng)(leng)(leng)病,如(ru)(ru)(ru)(ru)(ru)(ru)冷(leng)(leng)(leng),想(xiang)(xiang)(xiang)(xiang)熱(re)(re)(re)(re)湯、太陽真火,燒(shao)脾暖胃(wei);如(ru)(ru)(ru)(ru)(ru)(ru)下元冷(leng)(leng)(leng),想(xiang)(xiang)(xiang)(xiang)丹田(tian)(tian)如(ru)(ru)(ru)(ru)(ru)(ru)水(shui)熱(re)(re)(re)(re),十(shi)分(fen)(fen)極熱(re)(re)(re)(re),便(bian)住。如(ru)(ru)(ru)(ru)(ru)(ru)心氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)脾疼,想(xiang)(xiang)(xiang)(xiang)溫(wen)暖氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)調(diao)理(li),不(bu)(bu)(bu)宜便(bian)使火,令人發燥,只可溫(wen)溫(wen)補(bu)(bu)之(zhi)(zhi)(zhi)。如(ru)(ru)(ru)(ru)(ru)(ru)一(yi)(yi)切嗽(sou)(sou)(sou)病,看冷(leng)(leng)(leng)熱(re)(re)(re)(re)治之(zhi)(zhi)(zhi)。如(ru)(ru)(ru)(ru)(ru)(ru)熱(re)(re)(re)(re)嗽(sou)(sou)(sou)、胸膈有痰擁(yong)盛,想(xiang)(xiang)(xiang)(xiang)化(hua)為(wei)(wei)水(shui)去(qu)(qu)(qu);如(ru)(ru)(ru)(ru)(ru)(ru)冷(leng)(leng)(leng)嗽(sou)(sou)(sou),以溫(wen)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)補(bu)(bu)之(zhi)(zhi)(zhi)。背后肺腧穴可補(bu)(bu)熱(re)(re)(re)(re),如(ru)(ru)(ru)(ru)(ru)(ru)人五(wu)十(shi)以上(shang),想(xiang)(xiang)(xiang)(xiang)十(shi)分(fen)(fen)熱(re)(re)(re)(re)補(bu)(bu)之(zhi)(zhi)(zhi);如(ru)(ru)(ru)(ru)(ru)(ru)人三十(shi)以下,以五(wu)分(fen)(fen)熱(re)(re)(re)(re)補(bu)(bu)之(zhi)(zhi)(zhi)。又看人肌瘦補(bu)(bu)之(zhi)(zhi)(zhi)。如(ru)(ru)(ru)(ru)(ru)(ru)癆嗽(sou)(sou)(sou),先(xian)去(qu)(qu)(qu)膈上(shang)痰,后補(bu)(bu)肺,然(ran)(ran)后腎腧。補(bu)(bu)丹田(tian)(tian)、三焦亦如(ru)(ru)(ru)(ru)(ru)(ru)是調(diao)和。然(ran)(ran)后想(xiang)(xiang)(xiang)(xiang)天醫(yi)仙官,用藥(yao)化(hua)癆蟲為(wei)(wei)水(shui),從(cong)火出(chu),想(xiang)(xiang)(xiang)(xiang)身(shen)中火熏四(si)周(zhou),周(zhou)匝皆熱(re)(re)(re)(re),便(bian)咒飲食(shi),補(bu)(bu)五(wu)臟,如(ru)(ru)(ru)(ru)(ru)(ru)遍(bian)身(shen)風(feng)(feng)(feng)(feng)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)吹,如(ru)(ru)(ru)(ru)(ru)(ru)四(si)肢(zhi)(zhi)無力,行(xing)步艱難(nan)(nan)(nan)者(zhe)(zhe),從(cong)上(shang)布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi),上(shang)面出(chu)兩手,從(cong)指甲出(chu),想(xiang)(xiang)(xiang)(xiang)肺腧穴出(chu),腳趾甲中出(chu)。如(ru)(ru)(ru)(ru)(ru)(ru)腹痛(tong),四(si)散布(bu)(bu)熱(re)(re)(re)(re)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi),再(zai)發者(zhe)(zhe),便(bian)想(xiang)(xiang)(xiang)(xiang)補(bu)(bu)腎。如(ru)(ru)(ru)(ru)(ru)(ru)濕腫(zhong)水(shui)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi),想(xiang)(xiang)(xiang)(xiang)布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)從(cong)水(shui)火中出(chu),四(si)肢(zhi)(zhi)散出(chu),漸滅,不(bu)(bu)(bu)可便(bian)除,恐腫(zhong)痛(tong)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)虛(xu),人便(bian)死(si)也(ye)。一(yi)(yi)日(ri)(ri)只得(de)三分(fen)(fen),作五(wu)次退(tui)者(zhe)(zhe)無妨(fang)。如(ru)(ru)(ru)(ru)(ru)(ru)退(tui)后再(zai)得(de)疾(ji)(ji)者(zhe)(zhe),定死(si)。如(ru)(ru)(ru)(ru)(ru)(ru)婦(fu)人血氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)沖(chong)心、血崩、月水(shui)不(bu)(bu)(bu)調(diao)不(bu)(bu)(bu)通,想(xiang)(xiang)(xiang)(xiang)其(qi)輕重(zhong)老少,以意調(diao)之(zhi)(zhi)(zhi)布(bu)(bu)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi),能(neng)醫(yi)者(zhe)(zhe)便(bian)曉藥(yao)餌(er)治療。凡行(xing)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi),先(xian)想(xiang)(xiang)(xiang)(xiang)天醫(yi)仙官在前方,如(ru)(ru)(ru)(ru)(ru)(ru)意行(xing)事。小兒急(ji)慢驚風(feng)(feng)(feng)(feng),先(xian)去(qu)(qu)(qu)頭上(shang)風(feng)(feng)(feng)(feng),后布(bu)(bu)于(yu)膈上(shang),化(hua)痰為(wei)(wei)水(shui),想(xiang)(xiang)(xiang)(xiang)風(feng)(feng)(feng)(feng)氣(qi)(qi)(qi)(qi)(qi)(qi)(qi)從(cong)四(si)肢(zhi)(zhi)便(bian)去(qu)(qu)(qu),心退(tui)邪熱(re)(re)(re)(re)。臨危(wei)困者(zhe)(zhe),于(yu)四(si)指上(shang)掐(qia)得(de)疼痛(tong),便(bian)叫者(zhe)(zhe)則可治,不(bu)(bu)(bu)作聲者(zhe)(zhe)難(nan)(nan)(nan)治。如(ru)(ru)(ru)(ru)(ru)(ru)瀉痢五(wu)般冷(leng)(leng)(leng)熱(re)(re)(re)(re),想(xiang)(xiang)(xiang)(xiang)而治之(zhi)(zhi)(zhi)。小兒多不(bu)(bu)(bu)識他痛(tong)癢,難(nan)(nan)(nan)可進退(tui),如(ru)(ru)(ru)(ru)(ru)(ru)有日(ri)(ri)后,只可咒水(shui)與母服(fu)乳之(zhi)(zhi)(zhi)。凡有病患(huan),不(bu)(bu)(bu)可食(shi)諸(zhu)般毒(du)厭物。凡一(yi)(yi)切疾(ji)(ji)病,當(dang)曉冷(leng)(leng)(leng)熱(re)(re)(re)(re)治之(zhi)(zhi)(zhi)。”
十(shi)(shi)字天(tian)(tian)(tian)(tian)經(jing)(jing)(jing)法:“十(shi)(shi)字天(tian)(tian)(tian)(tian)經(jing)(jing)(jing)”指“九天(tian)(tian)(tian)(tian)應(ying)元雷(lei)聲(sheng)(sheng)普(pu)化(hua)(hua)天(tian)(tian)(tian)(tian)尊”這一(yi)圣號(hao)。道(dao)(dao)教謂(wei)信(xin)道(dao)(dao)者(zhe)(zhe)虔(qian)誠如(ru)一(yi),常(chang)年(nian)持久的(de)誦(song)念天(tian)(tian)(tian)(tian)尊圣號(hao),即(ji)可(ke)(ke)達功德圓滿之(zhi)境界。這是(shi)(shi)(shi)一(yi)種持誦(song)法門,因其(qi)簡潔(jie)易(yi)行(xing)而(er)廣為(wei)(wei)(wei)(wei)流(liu)傳,成為(wei)(wei)(wei)(wei)道(dao)(dao)教修(xiu)煉雷(lei)法的(de)方便法門。《九天(tian)(tian)(tian)(tian)應(ying)元雷(lei)聲(sheng)(sheng)普(pu)化(hua)(hua)天(tian)(tian)(tian)(tian)尊玉樞寶經(jing)(jing)(jing)》說(shuo):“若未來(lai)世(shi)有(you)諸(zhu)眾生,得聞(wen)吾名(ming),但冥(ming)心(xin)(xin)默想,作是(shi)(shi)(shi)念言(yan)九天(tian)(tian)(tian)(tian)應(ying)元雷(lei)聲(sheng)(sheng)普(pu)化(hua)(hua)天(tian)(tian)(tian)(tian)尊,或(huo)一(yi)聲(sheng)(sheng),或(huo)五七聲(sheng)(sheng),或(huo)千百(bai)聲(sheng)(sheng),吾即(ji)化(hua)(hua)形十(shi)(shi)方,運心(xin)(xin)三(san)(san)界,使稱(cheng)名(ming)者(zhe)(zhe)咸得如(ru)意。十(shi)(shi)方三(san)(san)界,諸(zhu)天(tian)(tian)(tian)(tian)諸(zhu)地,日(ri)(ri)月星辰,山河草木,飛走蠢動,若有(you)知,若無(wu)(wu)(wu)知,天(tian)(tian)(tian)(tian)龍鬼神(shen),聞(wen)諸(zhu)眾生,一(yi)稱(cheng)吾名(ming),如(ru)有(you)不順者(zhe)(zhe),馘首(shou)刳心(xin)(xin),化(hua)(hua)為(wei)(wei)(wei)(wei)微(wei)塵。”即(ji)在日(ri)(ri)常(chang)生活中(zhong),時常(chang)誠心(xin)(xin)持誦(song)寶經(jing)(jing)(jing),念誦(song)九天(tian)(tian)(tian)(tian)應(ying)元雷(lei)聲(sheng)(sheng)普(pu)化(hua)(hua)天(tian)(tian)(tian)(tian)尊寶號(hao),則(ze)可(ke)(ke)安(an)(an)(an)魂息靈,靜心(xin)(xin)和脈,解除(chu)厄難,治(zhi)病祛疾,護胎合婚,人(ren)物安(an)(an)(an)守等,而(er)有(you)不可(ke)(ke)思議的(de)驗證。不僅如(ru)此,還可(ke)(ke)達真(zhen)空無(wu)(wu)(wu)染的(de)地步。正如(ru)經(jing)(jing)(jing)中(zhong)所言(yan):“道(dao)(dao)者(zhe)(zhe)以(yi)誠而(er)入,以(yi)默而(er)寧,以(yi)柔而(er)用。用誠似(si)愚,用默似(si)訥,用柔似(si)拙。夫(fu)如(ru)是(shi)(shi)(shi),則(ze)可(ke)(ke)與忘(wang)(wang)(wang)形,可(ke)(ke)與忘(wang)(wang)(wang)我,可(ke)(ke)與忘(wang)(wang)(wang)忘(wang)(wang)(wang)。”又曰:“能知止則(ze)泰(tai)定安(an)(an)(an),泰(tai)安(an)(an)(an)定則(ze)圣智(zhi)全,圣智(zhi)全則(ze)慧光生,慧光生則(ze)與道(dao)(dao)為(wei)(wei)(wei)(wei)一(yi),是(shi)(shi)(shi)名(ming)真(zhen)忘(wang)(wang)(wang)。惟其(qi)忘(wang)(wang)(wang)而(er)不忘(wang)(wang)(wang),忘(wang)(wang)(wang)無(wu)(wu)(wu)可(ke)(ke)忘(wang)(wang)(wang),無(wu)(wu)(wu)可(ke)(ke)忘(wang)(wang)(wang)者(zhe)(zhe),即(ji)是(shi)(shi)(shi)至道(dao)(dao)。” 這就(jiu)指明了修(xiu)道(dao)(dao)體(ti)真(zhen)的(de)法門,即(ji)以(yi)誠、默、柔為(wei)(wei)(wei)(wei)內煉之(zhi)三(san)(san)字訣,由忘(wang)(wang)(wang)形、忘(wang)(wang)(wang)我而(er)達忘(wang)(wang)(wang)忘(wang)(wang)(wang)的(de)真(zhen)境,與道(dao)(dao)為(wei)(wei)(wei)(wei)一(yi),則(ze)進德無(wu)(wu)(wu)魔,升舉有(you)日(ri)(ri)。
(作者系四川社(she)會科學院哲學與文化研(yan)(yan)究所研(yan)(yan)究員)
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