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丹道秘籍《太乙金華宗旨》有志者可鉆研之,秘而非秘

大道(dao)家園(yuan) 2024-06-12 16:37:24
《太乙金華(hua)宗(zong)旨》一書是(shi)呂祖降乩的作品,是純陽真人所(suo)神授(shou)。金華功法共有(you)十(shi)三章(zhang),步(bu)步(bu)證驗(yan)可(ke)參可(ke)考可(ke)驗(yan),雖(sui)只講(jiang)到成仙層(ceng)次階段,實(shi)為(wei)修真(zhen)實(shi)修驗(yan)證無上(shang)心髓(sui)法本,可(ke)稱為(wei)“驗(yan)證第一(yi)仙經”。版本眾多,多采用《道藏輯要》閔(min)一(yi)得訂正梓本。


呂祖的性命雙修清修丹道,不僅有《太乙金華宗旨(zhi)》一書,而是一個主(zhu)流(liu)修道體系,了命了性,契于道合,符應塵世所需,不久的將來必大興于世。
       呂祖(zu)常在人間,隱渡有緣群倫。故大(da)善之人鬼神(shen)輔佑,合(he)道而天命(ming)真仙必提挈。共(gong)勉!作詩于《純(chun)陽贊》:

道覆人間性命蹤,德擎三界閭(lv)閻渡。

金華宗旨自(zi)覺他,量丈諸天一黎珠。


摘錄三一(yi)道人(ren):《太乙金華宗旨》,在國外的傳奇經歷


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金華宗旨序

  道(dao)(dao)在(zai)目(mu)前(qian),身(shen)(shen)(shen)體(ti)(ti)自(zi)(zi)得(de)(de)(de),何勞身(shen)(shen)(shen)外(wai)尋求哉。人(ren)身(shen)(shen)(shen)為(wei)(wei)(wei)三才合(he)(he)一之(zhi)(zhi)(zhi)(zhi)(zhi)身(shen)(shen)(shen),造物賦我,其(qi)(qi)用甚大(da)。我人(ren)日具而(er)不(bu)知,圣人(ren)憫(min)之(zhi)(zhi)(zhi)(zhi)(zhi),徵諸(zhu)一身(shen)(shen)(shen)以(yi)(yi)示(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)。蓋(gai)謂道(dao)(dao)在(zai)一身(shen)(shen)(shen),而(er)其(qi)(qi)機在(zai)目(mu),故有(you)(you)《金(jin)華(hua)宗(zong)旨(zhi)(zhi)》之(zhi)(zhi)(zhi)(zhi)(zhi)示(shi)。學者(zhe)行不(bu)合(he)(he)旨(zhi)(zhi),何也?體(ti)(ti)用不(bu)辯故也。乃(nai)於(wu)(wu)其(qi)(qi)上,加以(yi)(yi)‘太一’二(er)字,而(er)從行猶未(wei)能合(he)(he)訣(jue),誤在(zai)致力於(wu)(wu)用,而(er)用中不(bu)能虧窺(kui)體(ti)(ti),縱罄南(nan)山之(zhi)(zhi)(zhi)(zhi)(zhi)竹(zhu),而(er)體(ti)(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)體(ti)(ti)更隱(yin)(yin),乃(nai)復加以(yi)(yi)‘先天(tian)虛(xu)無(wu)(wu)’四(si)字,體(ti)(ti)乃(nai)洞現。道(dao)(dao)祖孚佑帝(di)君(jun)興行妙道(dao)(dao)天(tian)尊,志在(zai)普(pu)度,懷(huai)有(you)(you)醫世(shi)(shi)鴻愿,乃(nai)體(ti)(ti)‘先天(tian)虛(xu)無(wu)(wu)太一金(jin)華(hua)宗(zong)旨(zhi)(zhi)’十(shi)字玄義,著(zhu)(zhu)書(shu)(shu)(shu)十(shi)有(you)(you)三章(zhang),以(yi)(yi)作后學醫世(shi)(shi)張本。文由是(shi)(shi)成(cheng),教由是(shi)(shi)授。天(tian)尊玄旨(zhi)(zhi)蓋(gai)如此。先師太虛(xu)翁曰:余聞(wen)之(zhi)(zhi)(zhi)(zhi)(zhi)駐世(shi)(shi)神(shen)仙泥丸(wan)李(li)翁,謂是(shi)(shi)書(shu)(shu)(shu)道(dao)(dao)旨(zhi)(zhi),孚佑帝(di)君(jun)初證道(dao)(dao)果,四(si)大(da)已(yi)化(hua),未(wei)及醫世(shi)(shi),乃(nai)著(zhu)(zhu)詩三章(zhang),題曰《至(zhi)教宗(zong)旨(zhi)(zhi)》。宋(song)元之(zhi)(zhi)(zhi)(zhi)(zhi)際,業已(yi)梓(zi)布,其(qi)(qi)次章(zhang),即(ji)是(shi)(shi)書(shu)(shu)(shu)《逍遙訣(jue)》也。是(shi)(shi)書(shu)(shu)(shu)出于康熙戊(wu)辰歲,演成(cheng)於(wu)(wu)金(jin)蓋(gai)龍嶠(jiao)山房。寔為(wei)(wei)(wei)陶(tao)靖庵、黃隱(yin)(yin)真、盛青厓、朱九還、閔雪(xue)簑翁、陶(tao)石(shi)庵、謝凝(ning)素諸(zhu)名宿,皆醫世(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)材,故授此大(da)道(dao)(dao),豈僅為(wei)(wei)(wei)獨善(shan)一身(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)流(liu)說法哉。神(shen)人(ren)尹蓬頭,亦(yi)有(you)(you)廖陽(yang)殿演出一書(shu)(shu)(shu),名曰《東華(hua)正脈皇(huang)極闔闢(pi)證道(dao)(dao)仙經(jing)》,與此書(shu)(shu)(shu)相為(wei)(wei)(wei)表(biao)里。修其(qi)(qi)性命(ming),寔為(wei)(wei)(wei)醫世(shi)(shi)張本。從事醫世(shi)(shi),寔即(ji)性命(ming)玄功。觀(guan)此書(shu)(shu)(shu)《回(hui)光證驗章(zhang)》中所示(shi),不(bu)可(ke)以(yi)(yi)小(xiao)(xiao)根小(xiao)(xiao)器(qi)承(cheng)當(dang),必思度盡(jin)眾生(sheng)(sheng)。《周天(tian)章(zhang)》中所示(shi),一身(shen)(shen)(shen)回(hui)旋(xuan),天(tian)地萬物悉(xi)與之(zhi)(zhi)(zhi)(zhi)(zhi)回(hui)旋(xuan),方寸處極小(xiao)(xiao)而(er)極大(da)。是(shi)(shi)即(ji)身(shen)(shen)(shen)即(ji)世(shi)(shi),合(he)(he)內(nei)外(wai)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),宗(zong)旨(zhi)(zhi)已(yi)昭著(zhu)(zhu)矣。無(wu)(wu)非(fei)仰體(ti)(ti)太上好生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)心,期入(ru)無(wu)(wu)復辜(gu)負此生(sheng)(sheng)年月日,以(yi)(yi)成(cheng)大(da)道(dao)(dao),以(yi)(yi)度眾生(sheng)(sheng)。彼(bi)小(xiao)(xiao)就者(zhe),今日龍虎(hu),明日坎(kan)離(li),沾(zhan)沾(zhan)自(zi)(zi)顧,縱得(de)(de)(de)證果,升作無(wu)(wu)位天(tian)民,獨利一家七祖,上帝(di)奚(xi)取焉。先師所述(shu),書(shu)(shu)(shu)之(zhi)(zhi)(zhi)(zhi)(zhi)成(cheng),書(shu)(shu)(shu)之(zhi)(zhi)(zhi)(zhi)(zhi)授,道(dao)(dao)祖孚佑帝(di)君(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)慈(ci)意如此,陶(tao)黃盛朱諸(zhu)真得(de)(de)(de)受此書(shu)(shu)(shu),以(yi)(yi)傳后學,其(qi)(qi)鴻愿亦(yi)如此。然(ran)是(shi)(shi)書(shu)(shu)(shu)遞傳失真,即(ji)《道(dao)(dao)藏輯要》梓(zi)本,可(ke)概見矣。茲故取以(yi)(yi)訂正之(zhi)(zhi)(zhi)(zhi)(zhi)。愿大(da)千志士,得(de)(de)(de)是(shi)(shi)書(shu)(shu)(shu)并《闔闢(pi)經(jing)》,合(he)(he)體(ti)(ti)以(yi)(yi)行,則人(ren)能宏道(dao)(dao),大(da)千幸甚。是(shi)(shi)為(wei)(wei)(wei)序(xu)。時維道(dao)(dao)光辛卯四(si)月上浣,金(jin)蓋(gai)山人(ren)龍門第十(shi)一代閔一得(de)(de)(de)沐手(shou)謹序(xu)。



呂(lv)祖師先(xian)天虛無(wu)太乙金華宗旨

蔣侍郎元(yuan)庭(ting)先生輯 金蓋山人閔一得訂正(zheng)


〔是書出于康熙戊辰歲,吳興金蓋山龍嶠山房所傳。先哲陶石庵先生壽諸梓。嘉慶間,蔣元庭侍郎誤得訛本,纂入《道藏輯要》,后得本山原本于浙省,擬即改梓,而板在京邸,及取歸,而侍郎又北上,卒于京師,事遂中止。此未了事也,但一得之心豈能刻忘,今適游秣陵,獲見世傳謄本,亦與陶本不盡合,而較蔣本反多一二節,似又出自陶本者,各有增損,言人人殊,茲一準陶本訂正之。〕


天心章第一


  祖師曰:天心者,三才同(tong)稟之(zhi)心,丹(dan)書所謂(wei)玄竅是也(ye)(ye)。人(ren)人(ren)具(ju)有(you),賢哲啟之(zhi),愚迷閉之(zhi),啟則(ze)(ze)長生,閉則(ze)(ze)短折,委之(zhi)命(ming)數者,凡(fan)夫(fu)之(zhi)見也(ye)(ye)。無人(ren)不(bu)愿(yuan)求(qiu)生,而(er)(er)無不(bu)尋死(si),夫(fu)豈(qi)別有(you)肺(fei)腸哉(zai)?六根以(yi)引之(zhi),六塵(chen)以(yi)擾之(zhi),駸(qin)駸(qin)年(nian)少,轉眼頹歿。至人(ren)憫之(zhi),授以(yi)至道(dao)(dao)。誨者諄(zhun)諄(zhun),聽者渺渺,其故(gu)何(he)哉(zai)?蓋不(bu)明大道(dao)(dao)體用,而(er)(er)互相戕(qiang)賊,如是求(qiu)生,猶南(nan)轅而(er)(er)北(bei)轍也(ye)(ye)。夫(fu)豈(qi)知大道(dao)(dao)以(yi)虛無為體,以(yi)隱現為用。故(gu)須不(bu)住于有(you),不(bu)住于無,而(er)(er)氣機流(liu)通(tong)。吾輩功法(fa),惟當以(yi)太一為本(ben),金華為末,則(ze)(ze)本(ben)末相資,長生不(bu)死(si)矣。斯道(dao)(dao)也(ye)(ye),古來仙真,心心相印(yin),傳一得一。自太上化現,遞傳東(dong)華,以(yi)及南(nan)北(bei)二(er)宗。


道(dao)本(ben)無(wu)隱,而(er)心傳(chuan)(chuan)(chuan)極(ji)秘。非秘也(ye),非心授(shou)心受,不(bu)能(neng)授(shou)受也(ye)。口傳(chuan)(chuan)(chuan)固妙,而(er)領會難一,況筆示乎(hu)!是(shi)以太上大道(dao),貴乎(hu)心傳(chuan)(chuan)(chuan),而(er)授(shou)受于烏睹之(zhi)中,豁然而(er)開,師不(bu)得期授(shou)于弟,弟不(bu)得期受于師,真信(xin)純純,一旦機合神融,洞然豁然,或(huo)相(xiang)視一笑,或(huo)涕泣承當,入道(dao)悟道(dao),均有(you)同然者(zhe)。第或(huo)由悟而(er)入者(zhe)有(you)諸,由入而(er)悟者(zhe)有(you)諸,未有(you)不(bu)由心一心信(xin)而(er)入而(er)得者(zhe)。不(bu)一則(ze)散(san),不(bu)信(xin)則(ze)浮,散(san)則(ze)光(guang)不(bu)聚,浮則(ze)光(guang)不(bu)凝。不(bu)能(neng)自見其心,又何能(neng)合太上所傳(chuan)(chuan)(chuan)之(zhi)心?


故儒崇內(nei)省,道崇內(nei)觀(guan)(guan),佛氏四(si)十二(er)章(zhang)經亦云:置心(xin)(xin)一處,何(he)事不辦。蓋以(yi)(yi)太上大道,只完得一心(xin)(xin)全體(ti)(ti)焉(yan)耳。全體(ti)(ti)惟(wei)何(he)?虛(xu)靜(jing)無雜(za)焉(yan)耳。宗旨(zhi)妙體(ti)(ti)如此,宗旨(zhi)妙用,亦惟(wei)在(zai)置心(xin)(xin)一處也。內(nei)觀(guan)(guan)即(ji)是置心(xin)(xin)一處之(zhi)訣,即(ji)是心(xin)(xin)傳(chuan)(chuan)秘(mi)旨(zhi)。非徒(tu)可以(yi)(yi)心(xin)(xin)領,且可以(yi)(yi)口(kou)授,非徒(tu)可以(yi)(yi)口(kou)授,且可以(yi)(yi)筆(bi)示(shi),至于功(gong)造其級,心(xin)(xin)空漏盡之(zhi)時,然后恍然洞(dong)徹玄妙之(zhi)旨(zhi),非筆(bi)之(zhi)所得而示(shi),并非口(kou)之(zhi)所得而傳(chuan)(chuan),真(zhen)虛(xu)真(zhen)寂,真(zhen)凈(jing)真(zhen)無,一顆玄珠,心(xin)(xin)心(xin)(xin)相(xiang)印,極秘(mi)也。


至得悟得入之后,而仍極顯矣。此無他,天心洞啟故耳。今之求道者,若涉大水,其無津涯,已到彼岸,則如筏喻者,筏尚應舍,若不知所從者,可不示之于筏乎?我今叨為度師,先當明示以筏。然天心一竅,不在身中,不在身外,不可摸索而開,只可默存以俟。欲識此存,不外色即是空,空即是色,丹書所謂是那么,非那么,非那么,卻那么,才是如如,一開永開也。而功法在于存誠兩字。


  諸子存誠妙用(yong),尚(shang)有訣中捷決,乃(nai)于萬緣放下之時,惟用(yong)梵(fan)天(tian)∴字(zi)(即(ji)伊字(zi)也。梵(fan)天(tian)伊作∴謂(wei)(wei)即(ji)日月(yue)(yue)天(tian)罡,在人(ren)身即(ji)是左(zuo)目(mu)(mu)(mu)(mu)右(you)目(mu)(mu)(mu)(mu)與(yu)眉(mei)(mei)心(xin)(xin)(xin)(xin),先(xian)天(tian)神人(ren)皆具三(san)目(mu)(mu)(mu)(mu),如(ru)斗母雷祖是也。人(ren)知(zhi)修(xiu)煉,眉(mei)(mei)心(xin)(xin)(xin)(xin)即(ji)開(kai)(kai),所開(kai)(kai)之目(mu)(mu)(mu)(mu),名曰天(tian)目(mu)(mu)(mu)(mu)是也),以字(zi)中點存諸眉(mei)(mei)心(xin)(xin)(xin)(xin),以左(zuo)點存左(zuo)目(mu)(mu)(mu)(mu),以右(you)點存右(you)目(mu)(mu)(mu)(mu),則人(ren)兩目(mu)(mu)(mu)(mu)神光(guang)(guang),自得會(hui)眉(mei)(mei)心(xin)(xin)(xin)(xin),眉(mei)(mei)心(xin)(xin)(xin)(xin)即(ji)天(tian)目(mu)(mu)(mu)(mu),乃(nai)為(wei)三(san)光(guang)(guang)會(hui)歸出入之總戶(hu)(丹(dan)書所謂(wei)(wei)日月(yue)(yue)合璧之處),人(ren)能用(yong)三(san)目(mu)(mu)(mu)(mu)如(ru)梵(fan)伊字(zi)然,微以意(yi)運如(ru)磨(mo)鏡,三(san)光(guang)(guang)立聚眉(mei)(mei)心(xin)(xin)(xin)(xin),光(guang)(guang)耀如(ru)日現前,既(ji)即(ji)引(yin)臨心(xin)(xin)(xin)(xin)后關(guan)前(關(guan)即(ji)雙關(guan)也)。此一處也,按即(ji)玄(xuan)(xuan)牝之門,以意(yi)引(yin)之,光(guang)(guang)立隨臨,而毋(wu)忘若如(ru)二字(zi)玄(xuan)(xuan)義,天(tian)心(xin)(xin)(xin)(xin)必自洞啟(qi)。以后玄(xuan)(xuan)用(yong),再(zai)為(wei)細示,所切囑(zhu)者,始(shi)終勿為(wei)元(yuan)引(yin)耳。(元(yuan)者氣機之所變換(huan),皆非真實玄(xuan)(xuan)況,若為(wei)引(yin)動(dong)便(bian)墮魔窟(ku))


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 諸子(zi)遵循行去(qu),別無求進之(zhi)法,只在(zai)純想(xiang)于此(ci)。《楞(leng)嚴經》云:純想(xiang)即飛(fei),必生(sheng)天(tian)上。天(tian)非蒼蒼之(zhi)天(tian),即生(sheng)身于乾(qian)宮是也。久之(zhi),自然得有身外(wai)天(tian)。


  蓋身(shen)為國(guo)土,而一乃主(zhu)君(jun)(jun)(jun),光(guang)即主(zhu)君(jun)(jun)(jun)心意。又如(ru)主(zhu)君(jun)(jun)(jun)敕旨,故一回光(guang),則周(zhou)身(shen)之氣(qi)皆(jie)上(shang)朝,如(ru)圣(sheng)王(wang)定(ding)都立極,執玉帛者萬國(guo)。又如(ru)主(zhu)佐同心,臣庶自(zi)然(ran)奉命,各司其事。諸子只去專一回光(guang),便是無上(shang)妙(miao)諦。回之既久,此(ci)光(guang)凝結(jie),即成自(zi)然(ran)法身(shen)。廓而充(chong)之,吾宗所謂鄞鄂,西教所謂法王(wang)城是也。主(zhu)君(jun)(jun)(jun)得輔,精氣(qi)日(ri)生,而神愈旺,一旦身(shen)心融化,豈僅天外有天,身(shen)外有身(shen)已哉(zai)!


  然則金華即金丹,神(shen)明變化,各師于心,此中妙訣,雖不差毫末,然而甚(shen)活,全要聰(cong)明,又須(xu)沈靜(jing),非(fei)極聰(cong)明人行不得,非(fei)極沈靜(jing)人守(shou)不得。

  〔按(an)此節乃(nai)是舉(ju)世棒喝(he),舉(ju)世學(xue)人,萬不可少(shao)此一(yi)喝(he),而蔣氏(shi)所得之(zhi)(zhi)本節去(qu)之(zhi)(zhi),是未身體(ti)力行之(zhi)(zhi)故。無他(ta),信未真篤之(zhi)(zhi)所致(zhi)也〕


元神識神章第二


  祖師曰:天地(di)視人(ren)如蜉蝣,大道(dao)視天地(di)亦(yi)泡影。惟(wei)元神(shen)(shen)真(zhen)性,則(ze)超(chao)元會而(er)上之。其(qi)精氣則(ze)隨天地(di)而(er)敗壞(huai)矣。然有元神(shen)(shen)在(zai),即無極也。生天生地(di)皆由此(ci)矣。學人(ren)但能護元神(shen)(shen),則(ze)超(chao)生在(zai)陰陽外,不在(zai)三界中,此(ci)惟(wei)見性方(fang)可,所(suo)謂本(ben)來面目也。


  〔按(an)此見(jian)性(xing)方(fang)可四字是棒喝,萬(wan)不(bu)(bu)可刪,而(er)謄本刪之,今仍補入(ru)。祖意(yi)蓋言人于大(da)道(dao),乃有(you)(you)行而(er)不(bu)(bu)能入(ru),得(de)而(er)不(bu)(bu)能守者(zhe),總以(yi)未見(jian)真性(xing)本體,不(bu)(bu)能無(wu)疑,大(da)障(zhang)隨(sui)之,此其所(suo)以(yi)不(bu)(bu)入(ru)不(bu)(bu)守也。非(fei)真見(jian)而(er)曰守,不(bu)(bu)過守所(suo)聞(wen)焉耳。若(ruo)果(guo)能見(jian),未有(you)(you)不(bu)(bu)能守也。故祖圣意(yi),重在見(jian)性(xing)一邊,一得(de)故知此章(zhang)四字為棒喝,是承上章(zhang)而(er)來(lai)也〕


  凡(fan)人投胎時(shi),元(yuan)神居方(fang)寸(cun)(cun),而識神則居下心(xin)(xin)。下面血肉心(xin)(xin),形(xing)如大(da)桃,有肺以(yi)覆(fu)翼之(zhi)(zhi)(zhi),肝以(yi)佐之(zhi)(zhi)(zhi),大(da)小腸承之(zhi)(zhi)(zhi),假如一(yi)曰不食,心(xin)(xin)上(shang)便(bian)大(da)不自在,以(yi)至聞(wen)驚(jing)則跳(tiao),聞(wen)怒則悶,見(jian)(jian)死(si)亡則悲,見(jian)(jian)美(mei)色則眩,頭(tou)上(shang)何嘗微微有些兒(er)動?(問方(fang)寸(cun)(cun)不能動乎)方(fang)寸(cun)(cun)中(zhong)之(zhi)(zhi)(zhi)真意,如何能動?到動時(shi)便(bian)不妙(miao),然亦(yi)最(zui)妙(miao),凡(fan)人死(si)時(shi)方(fang)動,此為不妙(miao),最(zui)妙(miao)者,光(guang)已凝結為法身(shen),漸漸靈通欲動矣(yi),此千古不傳之(zhi)(zhi)(zhi)秘也(ye)。


  〔謹(jin)按(an)此千古不傳之(zhi)秘(mi),非僅光凝(ning)法身(shen)一(yi)節,如(ru)云(yun)元神(shen)居(ju)方寸,識神(shen)居(ju)下心,古哲(zhe)未嘗一(yi)并指示,而(er)后(hou)學(xue)乃(nai)有(you)誤認識心為心,而(er)加之(zhi)以(yi)運注(zhu),翻著(zhu)有(you)為,以(yi)致(zhi)助(zhu)火。蓋此血肉心體,識神(shen)所依(yi),屬陰火,惟(wei)宜(yi)致(zhi)虛致(zhi)寂而(er)致(zhi)無者。元神(shen)乃(nai)真(zhen)性,來自(zi)乾(qian),亦屬火,天火也。祖(zu)師故并而(er)標出之(zhi)〕


  下識(shi)心如(ru)(ru)強藩悍將,欺天(tian)君孤(gu)立,便(bian)爾遙執紀(ji)綱,久(jiu)之太阿倒置(zhi)矣(yi)。今擬光(guang)照元宮,如(ru)(ru)英明(ming)主有伊(yi)周佐(zuo)之,日日回光(guang),如(ru)(ru)左右臣(chen)工,盡心輔(fu)弼,內政既肅(su),自然一切(qie)奸雄(xiong),無不倒戈乞命矣(yi)。 


  丹道以(yi)(yi)精水(shui)、神(shen)火(huo)(huo)、意(yi)(yi)土(tu)三者(zhe)(zhe)為無上之(zhi)(zhi)(zhi)(zhi)(zhi)寶。精水(shui)云何?乃先天真一之(zhi)(zhi)(zhi)(zhi)(zhi)炁,神(shen)火(huo)(huo)即(ji)(ji)光也(ye)(ye)(ye)(ye)(ye),意(yi)(yi)土(tu)即(ji)(ji)中宮天心也(ye)(ye)(ye)(ye)(ye)。以(yi)(yi)神(shen)火(huo)(huo)為用(yong),意(yi)(yi)土(tu)為體,精水(shui)為基。凡人(ren)以(yi)(yi)意(yi)(yi)生(sheng)(sheng)身,身不止七尺者(zhe)(zhe)為身也(ye)(ye)(ye)(ye)(ye)。蓋(gai)身中有魄(po)(po)(po)(po)焉,魄(po)(po)(po)(po)附識(shi)而(er)用(yong),識(shi)依魄(po)(po)(po)(po)而(er)生(sheng)(sheng)。魄(po)(po)(po)(po)陰也(ye)(ye)(ye)(ye)(ye),識(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)體也(ye)(ye)(ye)(ye)(ye),識(shi)不斷,則生(sheng)(sheng)生(sheng)(sheng)世(shi)世(shi),魄(po)(po)(po)(po)之(zhi)(zhi)(zhi)(zhi)(zhi)變(bian)形易舍(she)無已(yi)也(ye)(ye)(ye)(ye)(ye)。惟有魂(hun)(hun)者(zhe)(zhe),神(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)所藏(zang)也(ye)(ye)(ye)(ye)(ye)。魂(hun)(hun)晝寓(yu)于(yu)目,夜(ye)舍(she)于(yu)肝(gan),寓(yu)目而(er)視(shi),舍(she)肝(gan)而(er)夢,夢者(zhe)(zhe)神(shen)游也(ye)(ye)(ye)(ye)(ye),九天九地(di),剎那歷遍。覺則冥(ming)冥(ming)焉,拘(ju)于(yu)形也(ye)(ye)(ye)(ye)(ye),即(ji)(ji)拘(ju)于(yu)魄(po)(po)(po)(po)也(ye)(ye)(ye)(ye)(ye)。故回(hui)光即(ji)(ji)所以(yi)(yi)煉魂(hun)(hun),即(ji)(ji)所以(yi)(yi)保(bao)神(shen),即(ji)(ji)所以(yi)(yi)制魄(po)(po)(po)(po),即(ji)(ji)所以(yi)(yi)斷識(shi)。古人(ren)出(chu)世(shi)法(fa),煉盡陰滓,以(yi)(yi)返純乾(qian),不過消魄(po)(po)(po)(po)全魂(hun)(hun)耳。回(hui)光者(zhe)(zhe),消陰制魄(po)(po)(po)(po)之(zhi)(zhi)(zhi)(zhi)(zhi)訣也(ye)(ye)(ye)(ye)(ye),無返乾(qian)之(zhi)(zhi)(zhi)(zhi)(zhi)功,只(zhi)(zhi)有回(hui)光之(zhi)(zhi)(zhi)(zhi)(zhi)訣。光即(ji)(ji)乾(qian)也(ye)(ye)(ye)(ye)(ye),回(hui)之(zhi)(zhi)(zhi)(zhi)(zhi)即(ji)(ji)返之(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。只(zhi)(zhi)守此(ci)(ci)法(fa),自然(ran)精足,神(shen)火(huo)(huo)發生(sheng)(sheng),意(yi)(yi)土(tu)凝定,而(er)圣胎(tai)可結矣。蜣螂轉丸(wan),而(er)丸(wan)中生(sheng)(sheng)白,神(shen)注之(zhi)(zhi)(zhi)(zhi)(zhi)神(shen)功也(ye)(ye)(ye)(ye)(ye)。糞丸(wan)中尚可生(sheng)(sheng)胎(tai)離殼,而(er)吾天心休(xiu)息處(chu),注神(shen)于(yu)此(ci)(ci),安得(de)不生(sheng)(sheng)身乎。 


  〔按(an)此功(gong)法,究(jiu)其(qi)入(ru)手,以(yi)回光(guang)聚(ju)天(tian)(tian)池(chi),是(shi)由(you)泥丸外宮,懸于(yu)天(tian)(tian)目有(you)如日然,以(yi)意引(yin)由(you)絳(jiang)(jiang)闕,存照(zhao)(zhao)中黃,透入(ru)玄竅(qiao)(qiao)(qiao),乃達神(shen)(shen)(shen)室(shi)。既則牽降(jiang)識神(shen)(shen)(shen),下達下田,其(qi)時必有(you)津液護識神(shen)(shen)(shen)而就(jiu)冶煉者(zhe)也(ye)。此是(shi)回光(guang)光(guang)聚(ju)泥丸以(yi)后(hou)功(gong)夫,大(da)(da)(da)忌(ji)燥妄,又忌(ji)散漫與(yu)昏(hun)沈(shen)。法惟萬慮皆(jie)空,一(yi)念不(bu)(bu)擾,待(dai)得(de)天(tian)(tian)心一(yi)開,則自(zi)油(you)然照(zhao)(zhao)入(ru)。是(shi)時也(ye),不(bu)(bu)獨(du)一(yi)身百竅(qiao)(qiao)(qiao),竅(qiao)(qiao)(qiao)竅(qiao)(qiao)(qiao)放光(guang),大(da)(da)(da)地(di)天(tian)(tian)元,三(san)才三(san)寶,皆(jie)可(ke)悠然感至(zhi)者(zhe)。故我斯(si)時總以(yi)不(bu)(bu)采采之(zhi)(zhi)(zhi),其(qi)妙更(geng)無(wu)窮焉(yan)。而祖(zu)師不(bu)(bu)之(zhi)(zhi)(zhi)示者(zhe),恐(kong)學者(zhe)鄞鄂未(wei)固,而世財(cai)未(wei)充,且于(yu)言外藏(zang)有(you)妙義,不(bu)(bu)可(ke)不(bu)(bu)為述及也(ye)。蓋神(shen)(shen)(shen)室(shi)毘連絳(jiang)(jiang)闕,絳(jiang)(jiang)闕一(yi)地(di),純以(yi)無(wu)作無(wu)為為事,如是(shi)寂體寂照(zhao)(zhao),絳(jiang)(jiang)闕乃涼,識神(shen)(shen)(shen)有(you)制(zhi),始自(zi)隨神(shen)(shen)(shen)下降(jiang)下田,受(shou)烹受(shou)煉,而無(wu)逆違之(zhi)(zhi)(zhi)驗。其(qi)妙在于(yu)一(yi)念虛寂,則六賊(zei)六根自(zi)無(wu)駐足矣。祖(zu)師玄意蓋如此。是(shi)即(ji)無(wu)為功(gong)里施功(gong)之(zhi)(zhi)(zhi)作用,而即(ji)儒宗之(zhi)(zhi)(zhi)使(shi)由(you)不(bu)(bu)使(shi)知也(ye)。斯(si)篇妙語,乃樵云大(da)(da)(da)師得(de)自(zi)駐世神(shen)(shen)(shen)人張蓬(peng)頭(tou)者(zhe)。神(shen)(shen)(shen)人本姓瞿(ju),故明(ming)殉節(jie)忠宣公諱式(shi)耜(si)之(zhi)(zhi)(zhi)子,管天(tian)(tian)仙亦以(yi)師禮事之(zhi)(zhi)(zhi)者(zhe)。乾隆四(si)十三(san)年,云游至(zhi)金蓋,斯(si)時樵云大(da)(da)(da)師尚未(wei)皈依太虛也(ye)。越(yue)四(si)載,太虛翁至(zhi),諭將斯(si)論注于(yu)是(shi)章之(zhi)(zhi)(zhi)下,今(jin)故述之(zhi)(zhi)(zhi)〕


  一(yi)靈真性,既落乾宮,便分(fen)魂魄(po)。魂在天心,陽也(ye)(ye),輕清之(zhi)(zhi)氣(qi)也(ye)(ye),此自太虛(xu)得來,與元始(shi)同形(xing)。魄(po)陰(yin)也(ye)(ye),沈濁之(zhi)(zhi)氣(qi)也(ye)(ye),附于(yu)有形(xing)之(zhi)(zhi)凡體。魂好生,魄(po)望死。一(yi)切(qie)好色動氣(qi),皆(jie)魄(po)之(zhi)(zhi)所為(wei),即(ji)識(shi)神也(ye)(ye)。死后享血食,活則大苦,陰(yin)返(fan)陰(yin)也(ye)(ye)。物(wu)以類聚(ju)也(ye)(ye),學人煉盡陰(yin)魄(po),即(ji)為(wei)純陽。 


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回光守中章第三


  祖師曰(yue):回光(guang)(guang)之名何昉乎?昉之自文(wen)始真人(ren)也(ye)(即關尹(yin)子)。回光(guang)(guang)則天地陰陽(yang)之氣無(wu)不凝(ning),所謂精思者此(ci)也(ye),純氣者此(ci)也(ye),純想者此(ci)也(ye)。初行此(ci)訣,乃有中(zhong)(zhong)似(si)無(wu),久之功(gong)成,身外有身,乃無(wu)中(zhong)(zhong)生有。百日專(zhuan)功(gong),光(guang)(guang)才真,方為神火。百日后,光(guang)(guang)自然(ran)聚,一點真陽(yang),忽生黍珠,如(ru)夫(fu)婦交合有胎,便當靜以待之,光(guang)(guang)之回,即火候也(ye)。


  〔回光之(zhi)益之(zhi)妙(miao)(miao),本文詳矣(yi),回光得聚(ju)之(zhi)訣亦備矣(yi)。然猶有欲取先與玄妙(miao)(miao)一訣,可引(yin)而伸之(zhi),其訣乃放(fang)光以(yi)(yi)引(yin)耳。放(fang)光妙(miao)(miao)用,在知廓其氣機,欲廓氣機,在知氣透(tou)九霄,欲行上透(tou),須(xu)知下(xia)(xia)達(da),下(xia)(xia)達(da)作用,須(xu)先目光聚(ju)于乾宮(gong),光足則下(xia)(xia)達(da)中下(xia)(xia),乃穿(chuan)閭后(hou)透(tou),透(tou)頂而上。透(tou)愈(yu)高,現愈(yu)廣,覺(jue)廣仍以(yi)(yi)事(shi)回耳,此未傳之(zhi)秘也〕


  夫元化之中,有陽光為主宰,有形者為日,在人為目,走漏神識,莫此甚順也。故金華之道,全用逆法。回光者,非回一身之精華,直回造化之真氣,非止一時之妄想,直空千劫之輪回。故一息當一年,人間時刻也,一息當百年,九途長夜也。凡人自力(戶臥切音和)地一聲之后,逐境順生,至老未嘗逆視,陽氣衰滅,便是九幽之界。故《楞嚴經》云:純想即飛,純情即墮。學人想少情多,沉淪下道。惟諦觀息靜,便成正覺,用逆法也。《陰符經》云:機在目。《黃帝素問》云:人身精華,皆上注于空竅是也。得此一節,長生者在茲,超升者亦在茲矣。此貫徹三教工夫也。 

  光(guang)不(bu)在(zai)身(shen)中,亦不(bu)在(zai)身(shen)外(wai),山(shan)河(he)(he)日(ri)月(yue)大(da)(da)地(di)(di),無非此(ci)(ci)光(guang),故不(bu)獨在(zai)身(shen)中。聰明智(zhi)慧,一(yi)(yi)(yi)切(qie)運轉(zhuan)(zhuan),亦無非此(ci)(ci)光(guang),所以(yi)亦在(zai)身(shen)外(wai)。天(tian)(tian)地(di)(di)之(zhi)光(guang)華,布滿大(da)(da)千(qian),一(yi)(yi)(yi)身(shen)之(zhi)光(guang)華,亦自(zi)(zi)漫天(tian)(tian)蓋地(di)(di),所以(yi)一(yi)(yi)(yi)回光(guang),天(tian)(tian)地(di)(di)山(shan)河(he)(he)一(yi)(yi)(yi)切(qie)皆回矣。人之(zhi)精華,上(shang)注(zhu)于(yu)目(mu),此(ci)(ci)人身(shen)之(zhi)大(da)(da)關鍵也。子(zi)輩思(si)之(zhi),一(yi)(yi)(yi)日(ri)不(bu)靜(jing)坐,此(ci)(ci)光(guang)流(liu)轉(zhuan)(zhuan),何(he)所底止!若一(yi)(yi)(yi)刻(ke)能靜(jing)坐,萬(wan)(wan)劫(jie)千(qian)生,從此(ci)(ci)了徹。萬(wan)(wan)法歸于(yu)靜(jing),真(zhen)不(bu)可(ke)思(si)議,此(ci)(ci)妙諦也。然工夫下手,由淺入深,由粗入細,總以(yi)不(bu)間斷為妙。工夫始終則一(yi)(yi)(yi),但其間冷暖自(zi)(zi)知,要歸于(yu)天(tian)(tian)空海闊(kuo),萬(wan)(wan)法如(ru)如(ru),方(fang)為得手。 


  圣(sheng)圣(sheng)相傳,不離反(fan)照(zhao)(zhao)。孔云致(zhi)知,釋號觀心,老云內觀,皆(jie)此法也。但(dan)返照(zhao)(zhao)二字,人(ren)人(ren)能言,不能得(de)手(shou),未(wei)識二字之義耳。反(fan)者,自(zi)知覺之心,反(fan)乎形神未(wei)兆之初(chu),即吾六尺(chi)之中,返求個天地(di)未(wei)生之體。今人(ren)但(dan)一二時閒(xian)坐,反(fan)顧己私,便云返照(zhao)(zhao),安得(de)到頭! 


  佛(fo)道二(er)祖,教人看(kan)鼻(bi)(bi)尖者,非(fei)(fei)謂著念(nian)于(yu)鼻(bi)(bi)端(duan)也。亦非(fei)(fei)謂眼(yan)觀鼻(bi)(bi)端(duan),而念(nian)又注中黃(huang)也。眼(yan)之(zhi)(zhi)所至(zhi)(zhi),心亦至(zhi)(zhi)焉(yan),何能(neng)一(yi)上(shang)而一(yi)下(xia)也,又何能(neng)忽(hu)上(shang)而忽(hu)下(xia)也。此皆認指(zhi)而為(wei)月。畢竟如何?曰鼻(bi)(bi)端(duan)二(er)字最(zui)妙,只是(shi)借鼻(bi)(bi)以(yi)為(wei)眼(yan)之(zhi)(zhi)準耳。初不(bu)(bu)在鼻(bi)(bi)上(shang),蓋以(yi)太(tai)(tai)(tai)開(kai)眼(yan),則視遠而不(bu)(bu)見(jian)(jian)鼻(bi)(bi)矣。太(tai)(tai)(tai)閉眼(yan),則眼(yan)合而不(bu)(bu)見(jian)(jian)鼻(bi)(bi)矣。太(tai)(tai)(tai)開(kai)失之(zhi)(zhi)外走,易于(yu)散亂(luan);太(tai)(tai)(tai)閉失之(zhi)(zhi)內馳(chi),易于(yu)昏沈。惟垂簾得中,恰(qia)好(hao)望見(jian)(jian)鼻(bi)(bi)端(duan),故(gu)取(qu)以(yi)為(wei)準。只是(shi)垂簾恰(qia)好(hao)去(qu)處,任彼光自然(ran)透入,不(bu)(bu)勞(lao)你注射與不(bu)(bu)注射也。


  〔天心章言以(yi)意引臨心后(hou)關前,是(shi)(shi)示功(gong)(gong)夫已到(dao)之(zhi)(zhi)(zhi)人,統(tong)說回(hui)光(guang)之(zhi)(zhi)(zhi)全功(gong)(gong)也(ye),此(ci)言不必念又注(zhu)黃(huang)中,是(shi)(shi)教初(chu)學(xue)(xue)凝神一處(chu)以(yi)聚(ju)(ju)光(guang),不可(ke)分心兩(liang)處(chu)也(ye)。待(dai)得(de)透入之(zhi)(zhi)(zhi)后(hou),則鼻(bi)尖是(shi)(shi)指中黃(huang)是(shi)(shi)月(yue)。看鼻(bi)尖者(zhe),用以(yi)為(wei)眼(yan)之(zhi)(zhi)(zhi)準,使無外走內馳之(zhi)(zhi)(zhi)弊,惟垂(chui)簾為(wei)得(de)中,然意初(chu)不在鼻(bi)而(er)在天目。所以(yi)聚(ju)(ju)光(guang)于(yu)此(ci),光(guang)既得(de)聚(ju)(ju),則又須引光(guang)下注(zhu)中黃(huang),蓋以(yi)中黃(huang),在人身地(di)天之(zhi)(zhi)(zhi)中正,即(ji)易之(zhi)(zhi)(zhi)黃(huang)中,釋氏所謂緣中,吾宗名曰玄(xuan)牝之(zhi)(zhi)(zhi)門,乃是(shi)(shi)生天生地(di)生人生物(wu)之(zhi)(zhi)(zhi)玄(xuan)竅,修(xiu)真成道(dao)之(zhi)(zhi)(zhi)基(ji),基(ji)于(yu)此(ci)者(zhe),初(chu)學(xue)(xue)如何便得(de)注(zhu)此(ci)。故(gu)須假鼻(bi)尖以(yi)為(wei)準,始得(de)光(guang)聚(ju)(ju)天目。天目為(wei)三光(guang)之(zhi)(zhi)(zhi)都(dou)會,而(er)山(shan)根為(wei)人之(zhi)(zhi)(zhi)性戶,上(shang)達泥丸,中達黃(huang)中,下通臍(qi)后(hou)者(zhe)。故(gu)須凝聚(ju)(ju)光(guang)于(yu)此(ci)處(chu),由此(ci)而(er)下注(zhu),是(shi)(shi)乃不易之(zhi)(zhi)(zhi)功(gong)(gong)法。然忌太著(zhu)意,兼忌躐等而(er)進(jin)。自(zi)然總(zong)以(yi)光(guang)聚(ju)(ju)黃(huang)中為(wei)得(de)也(ye)〕 


  看鼻(bi)端(duan),只于最(zui)初入靜,舉(ju)眼一視,定個準則便放下。如泥(ni)水匠人用線一般,彼只起手一掛(gua),便依了做去,不只管把線看也。 


  止觀是佛(fo)法,原(yuan)不秘(mi)的(de)。以(yi)兩目諦觀鼻端,正身安坐,系心緣中,道(dao)言中黃,佛(fo)言緣中,一(yi)也。不必言頭中,但于兩目中間,齊平(ping)處,系念(nian)便了(le)。光是活潑(po)潑(po)的(de)東(dong)西,系念(nian)兩眼之齊平(ping)處,光自(zi)然(ran)透入,不必著一(yi)念(nian)于中黃也。此(ci)數語已(yi)括盡(jin)要(yao)旨(zhi),其余入靜出(chu)靜前(qian)后,以(yi)小止觀書印證可也。 

  緣中二字(zi)(zi)極(ji)妙(miao)。中無不(bu)在,遍大千皆(jie)在里許,聊指造化之機,緣此入(ru)門耳。緣此為(wei)端倪,非有定著也,此一字(zi)(zi)之義,活(huo)甚妙(miao)甚。 


  止(zhi)觀(guan)二(er)字,原離不(bu)得(de)(de),即定慧也(ye)。以(yi)后凡念起時,不(bu)要仍舊兀坐,當(dang)究(jiu)此(ci)(ci)念在何(he)處(chu),從何(he)起,從何(he)滅,反覆推窮,了(le)不(bu)可(ke)得(de)(de)。即見此(ci)(ci)念起處(chu)也(ye),不(bu)要又討(tao)過(guo)起處(chu),所謂‘覓心了(le)不(bu)可(ke)得(de)(de),吾與汝安心竟’。此(ci)(ci)是(shi)(shi)正觀(guan),反此(ci)(ci)者名(ming)(ming)為(wei)邪觀(guan)。如是(shi)(shi)不(bu)可(ke)得(de)(de)已(yi),即仍舊綿(mian)綿(mian)去,止(zhi)而(er)繼之(zhi)(zhi)以(yi)觀(guan),觀(guan)而(er)繼之(zhi)(zhi)以(yi)止(zhi),是(shi)(shi)定慧雙(shuang)修法,此(ci)(ci)為(wei)回(hui)光(guang)。回(hui)者止(zhi)也(ye),光(guang)者觀(guan)也(ye)。止(zhi)而(er)不(bu)觀(guan),名(ming)(ming)為(wei)有回(hui)而(er)無光(guang),觀(guan)而(er)不(bu)止(zhi),名(ming)(ming)為(wei)有光(guang)而(er)無回(hui),誌(zhi)之(zhi)(zhi)。


  〔止(zhi)觀(guan)原文,有(you)(you)此(ci)(ci)(ci)推究(jiu)功(gong)(gong)法(fa)(fa),是為未(wei)見心(xin)體(ti),且不真(zhen)信(xin)心(xin)體(ti)本(ben)虛本(ben)無(wu),本(ben)凈本(ben)寂(ji),故(gu)(gu)有(you)(you)等等推究(jiu),造(zao)至了(le)不可得(de),蓋已(yi)(yi)(yi)為汝(ru)安心(xin)竟也(ye)。此(ci)(ci)(ci)一(yi)(yi)句是為即(ji)(ji)境指點(dian)法(fa)(fa),若(ruo)已(yi)(yi)(yi)見性(xing)(xing),一(yi)(yi)照即(ji)(ji)覺(jue),妄(wang)(wang)(wang)自(zi)遁矣,不老推究(jiu)。妄(wang)(wang)(wang)去(qu)體(ti)驗,不老尋覓。然(ran)只可為已(yi)(yi)(yi)見性(xing)(xing)者道,若(ruo)未(wei)見性(xing)(xing),必令從推究(jiu)體(ti)得(de),尚須(xu)(xu)當下點(dian)破,信(xin)根方(fang)堅,疑根方(fang)斷(duan)也(ye)。此(ci)(ci)(ci)后綿綿行去(qu),但囑勿動(dong)(dong)勿隨,憑他妄(wang)(wang)(wang)況彌天蓋地(di),而(er)吾體(ti)自(zi)存。種(zhong)種(zhong)妄(wang)(wang)(wang)況,一(yi)(yi)切如(ru)(ru)浮云之(zhi)點(dian)太虛,與(yu)我(wo)何(he)損之(zhi)有(you)(you)?蓋此(ci)(ci)(ci)種(zhong)種(zhong)妄(wang)(wang)(wang)況,乃是氣(qi)機,第無(wu)凈盡之(zhi)理,一(yi)(yi)起掃除(chu)之(zhi)念,此(ci)(ci)(ci)念即(ji)(ji)妄(wang)(wang)(wang),此(ci)(ci)(ci)起即(ji)(ji)著。古德云“驅除(chu)煩惱重(zhong)增念,趨向真(zhen)如(ru)(ru)即(ji)(ji)是邪。吾宗(zong)但囑勿動(dong)(dong),動(dong)(dong)則非逐即(ji)(ji)隨,豈僅亂性(xing)(xing)已(yi)(yi)(yi)哉。謹按(an)此(ci)(ci)(ci)節(jie)祖意,乃在(zai)知止(zhi),故(gu)(gu)有(you)(you)等等推究(jiu)功(gong)(gong)法(fa)(fa)也(ye)。吾輩事之(zhi),但加心(xin)信(xin)以行,一(yi)(yi)味(wei)返(fan)妄(wang)(wang)(wang)歸真(zhen),返(fan)妄(wang)(wang)(wang)歸真(zhen)不外(wai)回字(zi),回光自(zi)返(fan),無(wu)勞引(yin)導。一(yi)(yi)得(de)寂(ji)體(ti)宗(zong)旨,謂當靜也(ye)照,動(dong)(dong)也(ye)照,第照字(zi)須(xu)(xu)若(ruo)春之(zhi)日,秋之(zhi)月,乃為得(de)宜耳〕


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回光調息章第四

  祖師曰:宗旨(zhi)只要純心(xin)(xin)行去,不求驗而驗自至(zhi)。大約初機病痛,昏沈散亂(luan),二種盡之(zhi)。卻此(ci)(ci)機竅,無過寄心(xin)(xin)于息(xi)(xi)(xi),息(xi)(xi)(xi)者自心(xin)(xin)也(ye)(ye)(ye)(ye)。自心(xin)(xin)為(wei)息(xi)(xi)(xi),心(xin)(xin)一(yi)(yi)(yi)動而即(ji)(ji)有氣(qi)(qi)(qi),氣(qi)(qi)(qi)本心(xin)(xin)之(zhi)所化也(ye)(ye)(ye)(ye)。吾人(ren)動念至(zhi)速,霧(wu)頃起一(yi)(yi)(yi)妄念,即(ji)(ji)一(yi)(yi)(yi)呼(hu)吸(xi)應(ying)之(zhi)。故(gu)(gu)內呼(hu)吸(xi)與外呼(hu)吸(xi),如(ru)聲(sheng)響之(zhi)相應(ying),一(yi)(yi)(yi)日(ri)有幾萬息(xi)(xi)(xi),即(ji)(ji)有幾萬妄念。神(shen)明漏盡,如(ru)木(mu)槁灰(hui)死矣(yi)。然則(ze)欲無念乎,不能(neng)無念也(ye)(ye)(ye)(ye),欲無息(xi)(xi)(xi)乎,不能(neng)無息(xi)(xi)(xi)也(ye)(ye)(ye)(ye)。莫若即(ji)(ji)其(qi)病而為(wei)藥,則(ze)心(xin)(xin)息(xi)(xi)(xi)相依是已(yi)(yi)。故(gu)(gu)回光(guang)兼之(zhi)以(yi)調息(xi)(xi)(xi),此(ci)(ci)法全(quan)用耳(er)(er)光(guang)。一(yi)(yi)(yi)是目光(guang),一(yi)(yi)(yi)是耳(er)(er)光(guang)。目光(guang)者,外日(ri)月(yue)交(jiao)光(guang)也(ye)(ye)(ye)(ye),耳(er)(er)光(guang)者,內日(ri)月(yue)交(jiao)精也(ye)(ye)(ye)(ye)。然精即(ji)(ji)光(guang)之(zhi)凝定處(chu),同出(chu)而異名也(ye)(ye)(ye)(ye)。故(gu)(gu)聰明總一(yi)(yi)(yi)靈光(guang)而已(yi)(yi)。坐時用目垂(chui)簾后,定個準則(ze)便放下(xia)。然竟(jing)放下(xia),又恐不能(neng),即(ji)(ji)存心(xin)(xin)于聽(ting)息(xi)(xi)(xi)。息(xi)(xi)(xi)之(zhi)出(chu)入,不可使(shi)耳(er)(er)聞(wen),聽(ting)惟聽(ting)其(qi)無聲(sheng)。一(yi)(yi)(yi)有聲(sheng),即(ji)(ji)粗(cu)浮而不入細,當耐(nai)心(xin)(xin)輕(qing)輕(qing)微(wei)微(wei),愈(yu)放愈(yu)微(wei),愈(yu)微(wei)愈(yu)靜,久之(zhi),忽然微(wei)者遽(ju)斷,此(ci)(ci)則(ze)真(zhen)息(xi)(xi)(xi)現在,而心(xin)(xin)體可識矣(yi)。蓋心(xin)(xin)細則(ze)息(xi)(xi)(xi)細,心(xin)(xin)一(yi)(yi)(yi)則(ze)動氣(qi)(qi)(qi)也(ye)(ye)(ye)(ye),息(xi)(xi)(xi)細則(ze)心(xin)(xin)細,氣(qi)(qi)(qi)一(yi)(yi)(yi)則(ze)動心(xin)(xin)也(ye)(ye)(ye)(ye)。定心(xin)(xin)必(bi)先之(zhi)養氣(qi)(qi)(qi)者,亦以(yi)心(xin)(xin)無處(chu)入手,故(gu)(gu)緣氣(qi)(qi)(qi)為(wei)之(zhi)端倪(ni),所謂純氣(qi)(qi)(qi)之(zhi)守也(ye)(ye)(ye)(ye)。


  〔調(diao)息用耳(er)光(guang),秘法(fa)也。然有(you)耳(er)聾(long)一(yi)(yi)輩(bei),息之(zhi)粗(cu)細不得聞,奈何?是(shi)當體(ti)之(zhi)以覺(jue)(jue),蓋以氣(qi)由心化,心無形,其(qi)(qi)粗(cu)其(qi)(qi)細,不易覺(jue)(jue)。氣(qi)則(ze)無質(zhi)而尚有(you)跡(ji),可體(ti)覺(jue)(jue)也。跡(ji)粗(cu)則(ze)加(jia)靜其(qi)(qi)心,心靜則(ze)跡(ji)自細,而細已(yi)微(wei)矣。跡(ji)造(zao)至無,則(ze)息已(yi)造(zao)真息息矣。較用耳(er)光(guang),得調(diao)更(geng)速。故古(gu)有(you)調(diao)息不若調(diao)心之(zhi)妙用也。年老耳(er)聾(long)之(zhi)人,舍是(shi)體(ti)覺(jue)(jue)一(yi)(yi)訣,此(ci)步功夫終難(nan)入(ru)彀也。況覺(jue)(jue)乃(nai)性精,跡(ji)乃(nai)命末,是(shi)亦有(you)性命相顧之(zhi)義(yi),先師太虛(xu)翁(weng)曾(ceng)為高海留言之(zhi),謹采(cai)以補祖(zu)師之(zhi)所未及〕


  子輩不(bu)(bu)明動字(zi),動者(zhe),以(yi)線索牽動言(yan),即掣之(zhi)(zhi)別名(ming)也。既可以(yi)奔馳使之(zhi)(zhi)動,獨不(bu)(bu)可以(yi)純靜(jing)使之(zhi)(zhi)寧(ning)乎。此(ci)(ci)大圣人視(shi)心(xin)(xin)氣(qi)之(zhi)(zhi)交(jiao),而善立方便,以(yi)惠后(hou)人也。丹書(shu)云:雞能抱卵心(xin)(xin)常聽(ting),此(ci)(ci)要妙(miao)訣也。蓋雞之(zhi)(zhi)所以(yi)能生(sheng)卵者(zhe),以(yi)暖(nuan)氣(qi)也。暖(nuan)氣(qi)止能暖(nuan)其殼,不(bu)(bu)能入其中,則(ze)(ze)以(yi)心(xin)(xin)引氣(qi)入。其聽(ting)也,一(yi)心(xin)(xin)注焉,心(xin)(xin)入則(ze)(ze)氣(qi)入,得暖(nuan)氣(qi)而生(sheng)矣(yi)。故母雞雖(sui)有時出(chu)外,而常作側耳勢,其神(shen)(shen)之(zhi)(zhi)所注未常少(shao)間(jian)也。神(shen)(shen)之(zhi)(zhi)所注未嘗少(shao)間(jian),即暖(nuan)氣(qi)亦晝夜無(wu)間(jian),而神(shen)(shen)活(huo)矣(yi)。神(shen)(shen)活(huo)著,由(you)其心(xin)(xin)之(zhi)(zhi)先死(si)(si)(si)也。人能死(si)(si)(si)心(xin)(xin),元神(shen)(shen)即活(huo),死(si)(si)(si)心(xin)(xin)非枯槁之(zhi)(zhi)謂,乃(nai)專一(yi)不(bu)(bu)分之(zhi)(zhi)謂也。佛(fo)云:置心(xin)(xin)一(yi)處,無(wu)事不(bu)(bu)辦。心(xin)(xin)易走,即以(yi)氣(qi)純之(zhi)(zhi),氣(qi)易粗,即以(yi)心(xin)(xin)細之(zhi)(zhi),如此(ci)(ci)而心(xin)(xin)焉有不(bu)(bu)定(ding)者(zhe)乎。 


  大約昏(hun)沈(shen)(shen)散(san)亂二病,只要靜(jing)功日日無(wu)間,自有(you)大休歇(xie)處。若不靜(jing)坐(zuo)時,雖有(you)散(san)亂,亦不自知。既知散(san)亂,即是(shi)卻散(san)亂之(zhi)(zhi)機也(ye)。昏(hun)沈(shen)(shen)而(er)不知,與昏(hun)沈(shen)(shen)而(er)知,相去奚啻千里(li)!不知之(zhi)(zhi)昏(hun)沈(shen)(shen),真昏(hun)沈(shen)(shen)也(ye)。知之(zhi)(zhi)昏(hun)沈(shen)(shen),非全昏(hun)沈(shen)(shen)也(ye),清(qing)明(ming)在是(shi)矣。 


  散(san)亂(luan)者(zhe),神馳(chi)也(ye)(ye),昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen)者(zhe),神未清(qing)也(ye)(ye),散(san)亂(luan)易(yi)治,昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen)難醫。譬之(zhi)(zhi)(zhi)病焉(yan),有(you)痛有(you)癢(yang)者(zhe),藥(yao)之(zhi)(zhi)(zhi)可也(ye)(ye),昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen)則(ze)麻(ma)木不(bu)(bu)(bu)(bu)仁之(zhi)(zhi)(zhi)癥(zheng)也(ye)(ye)。散(san)者(zhe)可以(yi)(yi)收之(zhi)(zhi)(zhi),亂(luan)者(zhe)可以(yi)(yi)整之(zhi)(zhi)(zhi),若昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen),則(ze)蠢蠢焉(yan),冥(ming)冥(ming)焉(yan)。散(san)亂(luan)尚有(you)方所,至昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen)全(quan)是魄用(yong)事(shi)也(ye)(ye)。散(san)亂(luan)尚有(you)魂在,至昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen)則(ze)純(chun)陰為主(zhu)矣。靜坐(zuo)時欲睡(shui)去,便是昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen)。卻昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen),只(zhi)在調息(xi)(xi),息(xi)(xi)即(ji)(ji)(ji)口鼻出(chu)入之(zhi)(zhi)(zhi)息(xi)(xi),雖非真(zhen)息(xi)(xi),而真(zhen)息(xi)(xi)之(zhi)(zhi)(zhi)出(chu)入,亦(yi)(yi)于此寄焉(yan)。凡坐(zuo)須(xu)要靜心純(chun)氣,心何以(yi)(yi)靜,用(yong)在息(xi)(xi)上(shang),息(xi)(xi)之(zhi)(zhi)(zhi)出(chu)入,惟心自(zi)知,不(bu)(bu)(bu)(bu)可使耳(er)(er)聞,不(bu)(bu)(bu)(bu)聞則(ze)細(xi),細(xi)則(ze)清(qing),聞則(ze)氣粗,粗則(ze)濁,濁則(ze)昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen)而欲睡(shui),自(zi)然(ran)之(zhi)(zhi)(zhi)理也(ye)(ye)。雖然(ran),心用(yong)在息(xi)(xi)上(shang),又要善會,亦(yi)(yi)是不(bu)(bu)(bu)(bu)用(yong)之(zhi)(zhi)(zhi)用(yong),只(zhi)要微微照(zhao)(zhao)聽(ting)可耳(er)(er)。何謂照(zhao)(zhao)?即(ji)(ji)(ji)眼(yan)光(guang)自(zi)照(zhao)(zhao)。目惟內(nei)視(shi)(shi)(shi)(shi)而不(bu)(bu)(bu)(bu)外(wai)視(shi)(shi)(shi)(shi),不(bu)(bu)(bu)(bu)外(wai)視(shi)(shi)(shi)(shi)而惺(xing)然(ran)者(zhe),即(ji)(ji)(ji)內(nei)視(shi)(shi)(shi)(shi)也(ye)(ye),非實有(you)內(nei)視(shi)(shi)(shi)(shi)。何謂聽(ting)?即(ji)(ji)(ji)耳(er)(er)光(guang)自(zi)聽(ting),耳(er)(er)惟內(nei)聽(ting)而不(bu)(bu)(bu)(bu)外(wai)聽(ting),不(bu)(bu)(bu)(bu)外(wai)聽(ting)而惺(xing)然(ran)者(zhe),即(ji)(ji)(ji)內(nei)聽(ting)也(ye)(ye),非實有(you)內(nei)聽(ting)。聽(ting)者(zhe)聽(ting)其無聲,視(shi)(shi)(shi)(shi)者(zhe)視(shi)(shi)(shi)(shi)其無形。目不(bu)(bu)(bu)(bu)外(wai)視(shi)(shi)(shi)(shi),耳(er)(er)不(bu)(bu)(bu)(bu)外(wai)聽(ting),則(ze)閉而欲內(nei)馳(chi)。惟內(nei)視(shi)(shi)(shi)(shi)內(nei)聽(ting),則(ze)既(ji)不(bu)(bu)(bu)(bu)外(wai)肆,又不(bu)(bu)(bu)(bu)內(nei)馳(chi),而中(zhong)不(bu)(bu)(bu)(bu)昏(hun)(hun)(hun)(hun)(hun)(hun)沈(shen)矣,此即(ji)(ji)(ji)日月交精交光(guang)者(zhe)也(ye)(ye)。


  昏沈(shen)欲睡,即(ji)起散步,神清再坐(zuo)。清晨有暇,坐(zuo)一炷香為妙。過午人事多擾,易落昏沈(shen),然亦不必限定一炷香,只(zhi)要諸緣放(fang)下,靜坐(zuo)片時,久久便(bian)有入頭,不落昏沈(shen)睡者矣。 


回光差謬章第五


  祖師曰:諸(zhu)子(zi)功夫(fu)漸漸純(chun)熟,然枯木(mu)巖前錯路(lu)(lu)多(duo),正要細(xi)細(xi)開示。此(ci)中(zhong)消息(xi),身(shen)到(dao)方(fang)知,吾今則可(ke)以言(yan)矣。吾宗與禪學不(bu)(bu)(bu)同(tong),有(you)一步(bu)(bu)一步(bu)(bu)證驗,請(qing)先言(yan)其(qi)差別處,然后再言(yan)證驗。宗旨將(jiang)行之際,預作方(fang)便,勿多(duo)用心,放教活潑潑地,令(ling)氣和心適,然后入(ru)靜。靜時正要得機得竅,不(bu)(bu)(bu)可(ke)坐(zuo)在無(wu)(wu)事(shi)甲里(所(suo)謂(wei)(wei)無(wu)(wu)記(ji)空(kong)也(ye)),萬(wan)緣放下之中(zhong),惺(xing)惺(xing)自(zi)(zi)若(ruo)也(ye)。又(you)不(bu)(bu)(bu)可(ke)著(zhu)意(yi)承當(凡太認(ren)真(zhen),即易有(you)此(ci)。非(fei)謂(wei)(wei)不(bu)(bu)(bu)宜認(ren)真(zhen),但真(zhen)消息(xi)在若(ruo)有(you)若(ruo)無(wu)(wu)之間,以有(you)意(yi)無(wu)(wu)意(yi)得之可(ke)也(ye)),惺(xing)惺(xing)不(bu)(bu)(bu)昧之中(zhong),放下自(zi)(zi)若(ruo)也(ye)。又(you)不(bu)(bu)(bu)可(ke)墮(duo)于(yu)(yu)蘊界,所(suo)謂(wei)(wei)蘊界者(zhe),乃五(wu)陰魔用事(shi)。如一般入(ru)定,而槁木(mu)死灰(hui)之意(yi)多(duo),大地陽春之意(yi)少。此(ci)則落陰界,其(qi)氣冷,其(qi)息(xi)沈(shen),且有(you)許多(duo)寒(han)衰景象(xiang),久(jiu)之便墮(duo)木(mu)石(shi)。又(you)不(bu)(bu)(bu)可(ke)隨(sui)于(yu)(yu)萬(wan)緣,如一入(ru)靜,而無(wu)(wu)端眾緒忽至,欲(yu)(yu)卻之不(bu)(bu)(bu)能,隨(sui)之反覺順適,此(ci)名主(zhu)為奴(nu)役,久(jiu)之落于(yu)(yu)色欲(yu)(yu)界。上者(zhe)生(sheng)人,下者(zhe)生(sheng)貍奴(nu)中(zhong),若(ruo)狐仙是也(ye)。彼在名山(shan)中(zhong),亦自(zi)(zi)受用風月花(hua)果(guo),琪(qi)樹瑤(yao)草,三五(wu)百年受用去,多(duo)至數千年,然報盡還生(sheng)諸(zhu)趣中(zhong)。此(ci)數者(zhe),皆(jie)差路(lu)(lu)也(ye)。差路(lu)(lu)既(ji)知,然后可(ke)求證驗。 


回光證驗章第六

  祖師曰:證驗亦多(duo),不(bu)可以(yi)小根(gen)小器承(cheng)(cheng)當,必(bi)思度盡(jin)眾生(sheng)。不(bu)可以(yi)輕心慢心承(cheng)(cheng)當,必(bi)須請事(shi)斯語。靜中(zhong)綿(mian)綿(mian)無間,神(shen)情悅豫,如醉如浴,此(ci)(ci)為(wei)(wei)(wei)(wei)遍(bian)體(ti)陽和(he),金(jin)華(hua)乍(zha)吐也(ye)。既(ji)而(er)萬類(lei)俱寂,皓月(yue)中(zhong)天,覺大(da)地(di)俱是光(guang)明境(jing)界,此(ci)(ci)為(wei)(wei)(wei)(wei)心體(ti)開明,金(jin)華(hua)正放也(ye)。既(ji)而(er)遍(bian)體(ti)充實,不(bu)畏風霜,人(ren)當之(zhi)(zhi)興(xing)味索然者(zhe),我遇之(zhi)(zhi)精神(shen)更旺,黃金(jin)起屋,白玉為(wei)(wei)(wei)(wei)臺;世間腐朽之(zhi)(zhi)物,我以(yi)真氣呵之(zhi)(zhi)立生(sheng);紅血為(wei)(wei)(wei)(wei)乳,七尺肉團,無非金(jin)寶,此(ci)(ci)則金(jin)華(hua)大(da)凝也(ye)。第一(yi)段,是應(ying)觀經(jing)‘日落(luo)大(da)水(shui),行樹(shu)法象(xiang)’。日落(luo)者(zhe),從(cong)混沌立基(ji),無極也(ye)。上善若(ruo)水(shui),清而(er)無暇(xia),此(ci)(ci)即太極主宰(zai),出(chu)震之(zhi)(zhi)帝也(ye)。震為(wei)(wei)(wei)(wei)木,故以(yi)行樹(shu)象(xiang)焉,七重行樹(shu),七竅光(guang)明也(ye)(西北乾方(fang),移(yi)一(yi)位(wei)為(wei)(wei)(wei)(wei)坎,日落(luo)大(da)水(shui),乾坎之(zhi)(zhi)象(xiang)也(ye)。坎為(wei)(wei)(wei)(wei)子方(fang),冬至雷在地(di)中(zhong),隱隱隆(long)隆(long),至震而(er)陽出(chu)地(di)上矣(yi),行樹(shu)之(zhi)(zhi)象(xiang)也(ye),余可類(lei)而(er)推之(zhi)(zhi)者(zhe))。第二段,即肇基(ji)于此(ci)(ci),大(da)地(di)為(wei)(wei)(wei)(wei)冰,琉璃寶地(di),光(guang)明漸漸凝矣(yi)。所以(yi)有(you)蓬臺而(er)繼(ji)之(zhi)(zhi)佛現(xian)也(ye),金(jin)性既(ji)現(xian),非佛而(er)何,佛者(zhe),大(da)覺金(jin)仙也(ye)。此(ci)(ci)大(da)段證驗耳。


  〔山本此(ci)下(xia)載有宣示(shi)秘文。至此(ci)鸞(luan)(luan)筆忽停,時值月(yue)晦,倏大(da)明亮,非日非月(yue),而毫末不隱,異香(xiang)充塞,空中(zhong)隱隱聞有天樂(le),久之,鸞(luan)(luan)始(shi)飛舞(wu),判(pan)曰(yue):“此(ci)毘盧遮那(nei)如(ru)來(lai)光(guang)注也。”吾宗太(tai)上曾言(yan):“惜我(wo)于(yu)(yu)無(wu)(wu)(wu)量(liang)劫(jie)前,位證(zheng)無(wu)(wu)(wu)量(liang)壽(shou)主(zhu),境土極(ji)西,去今西牛賀(he)洲(zhou)十(shi)萬(wan)八(ba)千(qian)里,國曰(yue)無(wu)(wu)(wu)量(liang)壽(shou)國,我(wo)于(yu)(yu)斯(si)地,集諸同志,萬(wan)五千(qian)人(ren),即(ji)身即(ji)世,以(yi)覺通性,滅(mie)度一切光(guang)明藏中(zhong),法界如(ru)琉璃,而大(da)地行樹,七寶凝(ning)成。人(ren)無(wu)(wu)(wu)男女,蓮華化(hua)(hua)生(sheng),飛潛動植,無(wu)(wu)(wu)不咸若,壽(shou)亦無(wu)(wu)(wu)量(liang)”。今之阿彌陀佛國,即(ji)昔無(wu)(wu)(wu)量(liang)壽(shou)國也。今嵒(yan)于(yu)(yu)龍(long)嶠演說先天虛無(wu)(wu)(wu)太(tai)一金(jin)華宗旨(zhi),蓋(gai)亦欲(yu)自(zi)此(ci)修證(zheng),可(ke)俾東土化(hua)(hua)成極(ji)樂(le)國,善哉(zai)善哉(zai)。宏愿肇(zhao)宣,宏運斯(si)應,朕兆有開必先,性光(guang)無(wu)(wu)(wu)員勿屆(jie)。今得(de)感降祖(zu)性光(guang)注,福庇(bi)無(wu)(wu)(wu)量(liang)矣(yi)。祖(zu)性,即(ji)毘盧遮那(nei)如(ru)來(lai)也。長春邱祖(zu)亦降壇,訓曰(yue):“《金(jin)剛經》曰(yue):如(ru)來(lai)者,無(wu)(wu)(wu)所從來(lai),亦無(wu)(wu)(wu)所去,故名如(ru)來(lai)。心存則現(xian)念隱即(ji)泯,泯現(xian)者跡(ji)耳,并無(wu)(wu)(wu)生(sheng)滅(mie)者也。”其(qi)時眾真咸會(hui),各有頌贊,不能悉述,識其(qi)要訓如(ru)此(ci)。此(ci)真人(ren)八(ba)萬(wan)劫(jie)一集之會(hui),不期于(yu)(yu)龍(long)嶠遇之。得(de)讀是書(shu)者,慎毋(wu)自(zi)棄,裔孫太(tai)定謹識。此(ci)先哲石庵氏(shi)所誌。今蔣本所本乃中(zhong)宗后裔,掩(yan)襲此(ci)書(shu)而抑(yi)北宗,故削去之,謄本亦然,茲特為補(bu)錄(lu)〕


  現(xian)在(zai)(zai)可(ke)考證(zheng)者(zhe)有三(san):一則坐(zuo)去,神(shen)入谷(gu)(gu)中(zhong)(zhong)(zhong),聞(wen)人(ren)(ren)(ren)說話,如(ru)隔(ge)里許,一一明了,而(er)聲人(ren)(ren)(ren)皆(jie)如(ru)谷(gu)(gu)中(zhong)(zhong)(zhong)答響(xiang),未(wei)嘗(chang)不聞(wen),我未(wei)嘗(chang)一聞(wen),此(ci)為(wei)(wei)神(shen)在(zai)(zai)谷(gu)(gu)中(zhong)(zhong)(zhong),隨時(shi)可(ke)以(yi)(yi)自驗;一則靜(jing)中(zhong)(zhong)(zhong),目光(guang)騰(teng)騰(teng),滿前皆(jie)白,如(ru)在(zai)(zai)云中(zhong)(zhong)(zhong),開眼覓身,無(wu)從(cong)覓視,此(ci)為(wei)(wei)虛室生白,內(nei)外(wai)通明,吉祥止止也(ye);一則靜(jing)中(zhong)(zhong)(zhong),肉身絪縕,如(ru)綿如(ru)玉,坐(zuo)中(zhong)(zhong)(zhong)若留不住,而(er)騰(teng)騰(teng)上浮,此(ci)為(wei)(wei)神(shen)歸頂天(tian),久之(zhi)上升(sheng)可(ke)以(yi)(yi)立待。此(ci)三(san)者(zhe),皆(jie)現(xian)在(zai)(zai)可(ke)驗者(zhe)也(ye)。然亦(yi)是(shi)說不盡的,隨人(ren)(ren)(ren)根器,各(ge)現(xian)殊勝(sheng)。如(ru)《止觀》中(zhong)(zhong)(zhong)所云‘善根發相(xiang)’是(shi)也(ye)。此(ci)事如(ru)人(ren)(ren)(ren)飲水(shui),冷暖(nuan)自知,須自己信得過(guo)方真。先(xian)(xian)(xian)天(tian)一炁(qi),即在(zai)(zai)現(xian)前證(zheng)驗中(zhong)(zhong)(zhong)自討,一炁(qi)若得,丹亦(yi)立成,此(ci)一粒(li)(li)真黍也(ye)。一粒(li)(li)復一粒(li)(li),從(cong)微而(er)至(zhi)著(zhu)。有時(shi)時(shi)之(zhi)先(xian)(xian)(xian)天(tian),一粒(li)(li)是(shi)也(ye),有統(tong)體(ti)之(zhi)先(xian)(xian)(xian)天(tian),一粒(li)(li)乃至(zhi)無(wu)量也(ye)。一粒(li)(li)有一粒(li)(li)之(zhi)力量,此(ci)要自家愿(yuan)大為(wei)(wei)第一義。

  〔蔣本(ben)謄本(ben)自家愿(yuan)大(da)(da)改作膽(dan)大(da)(da),此誤筆,是大(da)(da)有關系(xi)。蓋愿(yuan)大(da)(da)兩字,即承根(gen)器而來,愿(yuan)大(da)(da)者,大(da)(da)根(gen)大(da)(da)器人,非自了漢也。況上文功(gong)作,并無奇異,何(he)須膽(dan)大(da)(da)乎〕 


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回光活法章第七


  祖(zu)師曰:回(hui)光(guang)(guang)循循然行(xing)去(qu),不(bu)要廢棄正業(ye)。古人云:事(shi)來要應過,物(wu)來要識過。子(zi)以(yi)正念(nian)治事(shi),即(ji)光(guang)(guang)不(bu)為(wei)物(wu)轉,當(dang)境即(ji)回(hui)。此時時無(wu)相之回(hui)光(guang)(guang)也(ye)。

  日用間能(neng)(neng)刻刻隨(sui)事返照,不著一毫人我相,便是隨(sui)地回(hui)光,此(ci)第一妙(miao)用。清晨能(neng)(neng)遣盡諸緣(yuan),靜坐一二時最妙(miao)。凡(fan)應事接物,只(zhi)用返法(fa),便無一刻間斷。如(ru)此(ci)行之三(san)月(yue)兩月(yue),天(tian)上諸真(zhen),必來印證(zheng)矣(yi)。 


道遙訣章第八


  祖師曰:玉清留下道(dao)(dao)遙訣,四字(zi)凝神(shen)入氣(qi)穴。六月俄(e)看白(bai)雪飛(fei),三更又見日(ri)輪赫。水(shui)中(zhong)(zhong)吹起藉巽(xun)風,天(tian)(tian)上游(you)歸食坤(kun)德。更有(you)一(yi)(yi)句玄(xuan)中(zhong)(zhong)玄(xuan),無(wu)何有(you)鄉是真(zhen)宅。律詩一(yi)(yi)首,玄(xuan)奧已盡。大(da)(da)道(dao)(dao)之(zhi)(zhi)要(yao)(yao),不(bu)(bu)外(wai)無(wu)為(wei)(wei)而為(wei)(wei)四宇。惟無(wu)為(wei)(wei),故(gu)不(bu)(bu)滯方所(suo)形象(xiang),惟無(wu)為(wei)(wei)而為(wei)(wei),故(gu)不(bu)(bu)墮頑空死虛(xu)。作(zuo)用不(bu)(bu)外(wai)一(yi)(yi)中(zhong)(zhong),而樞機全在(zai)二(er)目。二(er)目者(zhe)(zhe),斗柄也,斡(wo)旋造化(hua),轉運陰陽(yang)(yang)(yang)(yang),其大(da)(da)藥,則(ze)(ze)始終一(yi)(yi)水(shui)中(zhong)(zhong)金而已(即(ji)(ji)水(shui)鄉鉛)。前(qian)(qian)言回(hui)光(guang)(guang),乃(nai)指初機,從外(wai)以(yi)(yi)制內(nei)(nei),即(ji)(ji)輔以(yi)(yi)得主(zhu)。此為(wei)(wei)中(zhong)(zhong)下之(zhi)(zhi)士,修(xiu)下二(er)關,以(yi)(yi)透上一(yi)(yi)關者(zhe)(zhe)也。今頭緒漸明,機括漸熟,天(tian)(tian)不(bu)(bu)愛道(dao)(dao),直泄無(wu)上宗旨,諸子秘之(zhi)(zhi)秘之(zhi)(zhi),勉之(zhi)(zhi)勉之(zhi)(zhi)!夫(fu)回(hui)光(guang)(guang)其總名耳(er),功夫(fu)進一(yi)(yi)層,則(ze)(ze)光(guang)(guang)華(hua)盛一(yi)(yi)番(fan),回(hui)法更妙(miao)一(yi)(yi)番(fan)。前(qian)(qian)者(zhe)(zhe)由外(wai)制內(nei)(nei),今則(ze)(ze)居中(zhong)(zhong)御外(wai)。前(qian)(qian)者(zhe)(zhe)即(ji)(ji)輔相主(zhu),今則(ze)(ze)奉主(zhu)宣獻(xian),面(mian)目一(yi)(yi)大(da)(da)顛(dian)倒矣。法子欲入靜,先調(diao)攝身(shen)心,自在(zai)安和,放下萬緣(yuan),一(yi)(yi)絲不(bu)(bu)掛(gua)。天(tian)(tian)心正(zheng)位乎中(zhong)(zhong),然后兩目垂(chui)簾,如奉圣旨,以(yi)(yi)召大(da)(da)臣,孰(shu)敢不(bu)(bu)至?次以(yi)(yi)兩目,內(nei)(nei)照(zhao)(zhao)坎(kan)宮,光(guang)(guang)華(hua)所(suo)到,真(zhen)陽(yang)(yang)(yang)(yang)即(ji)(ji)出(chu)以(yi)(yi)應之(zhi)(zhi)。離外(wai)陽(yang)(yang)(yang)(yang)而內(nei)(nei)陰,乾(qian)體(ti)也。一(yi)(yi)陰入內(nei)(nei)而為(wei)(wei)主(zhu),隨物(wu)生心,順出(chu)流轉,今回(hui)光(guang)(guang)內(nei)(nei)照(zhao)(zhao),不(bu)(bu)隨物(wu)生,陰氣(qi)即(ji)(ji)住,而光(guang)(guang)華(hua)注(zhu)照(zhao)(zhao),則(ze)(ze)純陽(yang)(yang)(yang)(yang)也。同類必親,故(gu)坎(kan)陽(yang)(yang)(yang)(yang)上騰,非坎(kan)陽(yang)(yang)(yang)(yang)也,仍是乾(qian)陽(yang)(yang)(yang)(yang)應乾(qian)陽(yang)(yang)(yang)(yang)耳(er)。二(er)物(wu)一(yi)(yi)遇(yu),便紐結不(bu)(bu)散(san),絪(yin)緼活動,倏來(lai)倏往(wang),倏浮倏沈,自己(ji)元宮中(zhong)(zhong),恍如太虛(xu)無(wu)量,遍(bian)身(shen)輕(qing)妙(miao)欲騰,所(suo)謂云滿(man)千山也。次剛來(lai)往(wang)無(wu)蹤(zong),浮沉(chen)無(wu)辯,脈住氣(qi)停(ting),此則(ze)(ze)真(zhen)交媾(gou)矣,所(suo)謂月涵萬水(shui)也。使(shi)其杳冥中(zhong)(zhong),忽(hu)然天(tian)(tian)心一(yi)(yi)動,此則(ze)(ze)一(yi)(yi)陽(yang)(yang)(yang)(yang)來(lai)復,活子時也。然而此中(zhong)(zhong)消息要(yao)(yao)細說。


  〔山本(ben)此(ci)下,載(zai)有王(wang)昆(kun)陽(yang)律(lv)師玄論(lun)。時為(wei)康熙戊(wu)辰秋,律(lv)師自北南來,館于(yu)(yu)杭城宗陽(yang)宮,靖(jing)庵(an)隱真往謁,呈上(shang)此(ci)書,律(lv)師鄭(zheng)重(zhong)其儀,拜而閱之(zhi)(zhi),曰:太上(shang)心傳備于(yu)(yu)此(ci)矣。是(shi)乃即世圓行之(zhi)(zhi)功(gong)(gong)法(fa),而淑世功(gong)(gong)驗,亦于(yu)(yu)此(ci)下,不(bu)可(ke)偏在(zai)一(yi)身看(kan)。其大(da)旨,微露在(zai)斡旋造(zao)化二(er)(er)句,雖無(wu)一(yi)字及(ji)普(pu)濟(ji),而此(ci)章(zhang)內(nei)功(gong)(gong)縝(zhen)密(mi)之(zhi)(zhi)中,正(zheng)陶(tao)冶全世功(gong)(gong)法(fa),不(bu)言世而世在(zai)其中。行功(gong)(gong)至章(zhang),方有真驗可(ke)得(de)。二(er)(er)三子(zi)(zi)毋自歉,亦勿自恃,大(da)行正(zheng)有待也。乃命小子(zi)(zi)識之(zhi)(zhi),今故附梓于(yu)(yu)后,后學者勉(mian)之(zhi)(zhi)。太定謹白(bai)。一(yi)得(de)今按蔣本(ben),此(ci)注不(bu)錄,謄(teng)本(ben)亦不(bu)載(zai),律(lv)師謂行有待,信矣〕


  凡人(ren)一(yi)(yi)聽,耳目逐(zhu)物而(er)動(dong)(dong)(dong),物去則(ze)(ze)已,此(ci)之(zhi)(zhi)(zhi)動(dong)(dong)(dong)靜(jing)(jing)全是民庶,而(er)天(tian)(tian)君(jun)反隨之(zhi)(zhi)(zhi)役(yi),是常與鬼居矣(yi)。今令(ling)一(yi)(yi)動(dong)(dong)(dong)一(yi)(yi)靜(jing)(jing),皆(jie)與人(ren)俱(ju),人(ren)乃真人(ren),即(ji)(ji)身(shen)(shen)中(zhong)(zhong)(zhong)天(tian)(tian)君(jun)也(ye)。彼動(dong)(dong)(dong)則(ze)(ze)與之(zhi)(zhi)(zhi)俱(ju)動(dong)(dong)(dong),動(dong)(dong)(dong)則(ze)(ze)天(tian)(tian)根(gen)也(ye);靜(jing)(jing)則(ze)(ze)與之(zhi)(zhi)(zhi)俱(ju)靜(jing)(jing),靜(jing)(jing)則(ze)(ze)月(yue)窟也(ye)。動(dong)(dong)(dong)靜(jing)(jing)無端,亦(yi)與之(zhi)(zhi)(zhi)為(wei)(wei)(wei)動(dong)(dong)(dong)靜(jing)(jing)無端;休息上下,亦(yi)與之(zhi)(zhi)(zhi)為(wei)(wei)(wei)休息上下,所(suo)謂天(tian)(tian)根(gen)月(yue)窟閑來往也(ye)。天(tian)(tian)心鎮靜(jing)(jing),動(dong)(dong)(dong)違其時(shi)(shi)(shi)(shi),則(ze)(ze)失之(zhi)(zhi)(zhi)嫩;天(tian)(tian)心已動(dong)(dong)(dong),而(er)后(hou)(hou)動(dong)(dong)(dong)以應(ying)之(zhi)(zhi)(zhi),則(ze)(ze)失之(zhi)(zhi)(zhi)老;天(tian)(tian)心一(yi)(yi)動(dong)(dong)(dong),即(ji)(ji)以真意上升乾宮,而(er)神(shen)(shen)光視(shi)頂(ding)為(wei)(wei)(wei)導(dao)引焉(yan),此(ci)動(dong)(dong)(dong)而(er)應(ying)時(shi)(shi)(shi)(shi)者(zhe)也(ye)。天(tian)(tian)君(jun)既(ji)升乾宮,游(you)揚(yang)自(zi)得,忽而(er)欲寂(ji),急以真意引入(ru)黃(huang)(huang)庭,而(er)目光視(shi)中(zhong)(zhong)(zhong)黃(huang)(huang)神(shen)(shen)室(shi)焉(yan),既(ji)而(er)欲寂(ji)者(zhe)一(yi)(yi)念(nian)不(bu)(bu)生矣(yi)。視(shi)內者(zhe)忽忘其視(shi)矣(yi),爾(er)時(shi)(shi)(shi)(shi),身(shen)(shen)心便當一(yi)(yi)場大(da)放,萬緣泯跡,即(ji)(ji)我(wo)之(zhi)(zhi)(zhi)神(shen)(shen)室(shi)鼎爐(lu),亦(yi)不(bu)(bu)知在(zai)何所(suo),欲覓己身(shen)(shen),了不(bu)(bu)可得,此(ci)為(wei)(wei)(wei)天(tian)(tian)入(ru)地中(zhong)(zhong)(zhong),眾妙歸(gui)(gui)根(gen)之(zhi)(zhi)(zhi)時(shi)(shi)(shi)(shi)也(ye),即(ji)(ji)此(ci)便是凝神(shen)(shen)入(ru)氣(qi)穴。夫一(yi)(yi)回光也(ye),始而(er)散者(zhe)欲斂,六用不(bu)(bu)行,此(ci)為(wei)(wei)(wei)涵養(yang)(yang)本原,添油接命也(ye)。既(ji)而(er)斂者(zhe),自(zi)然(ran)優游(you),不(bu)(bu)費纖毫之(zhi)(zhi)(zhi)力,此(ci)為(wei)(wei)(wei)安神(shen)(shen)祖竅,翕(xi)聚先天(tian)(tian)也(ye)。既(ji)而(er)影響俱(ju)滅,寂(ji)然(ran)大(da)定(ding),此(ci)為(wei)(wei)(wei)蟄藏(zang)(zang)氣(qi)穴,眾妙歸(gui)(gui)根(gen)也(ye)。一(yi)(yi)節(jie)(jie)(jie)中(zhong)(zhong)(zhong)具有(you)(you)三節(jie)(jie)(jie),一(yi)(yi)節(jie)(jie)(jie)中(zhong)(zhong)(zhong)具有(you)(you)九節(jie)(jie)(jie),且(qie)俟后(hou)(hou)日發(fa)揮。今以一(yi)(yi)節(jie)(jie)(jie)中(zhong)(zhong)(zhong)具有(you)(you)三節(jie)(jie)(jie)言之(zhi)(zhi)(zhi),當其涵養(yang)(yang)而(er)初(chu)靜(jing)(jing)也(ye),翕(xi)聚亦(yi)為(wei)(wei)(wei)涵養(yang)(yang),蟄藏(zang)(zang)亦(yi)為(wei)(wei)(wei)涵養(yang)(yang),至后(hou)(hou)而(er)涵養(yang)(yang)皆(jie)蟄藏(zang)(zang)矣(yi)。中(zhong)(zhong)(zhong)一(yi)(yi)層可類推,不(bu)(bu)易處(chu)(chu)而(er)處(chu)(chu)分矣(yi),此(ci)為(wei)(wei)(wei)無形之(zhi)(zhi)(zhi)竅,千處(chu)(chu)萬處(chu)(chu)一(yi)(yi)處(chu)(chu)也(ye)。不(bu)(bu)易時(shi)(shi)(shi)(shi)而(er)時(shi)(shi)(shi)(shi)分焉(yan),此(ci)為(wei)(wei)(wei)無候(hou)之(zhi)(zhi)(zhi)時(shi)(shi)(shi)(shi),元(yuan)會運世一(yi)(yi)刻也(ye)。


  〔謹按(an)無(wu)(wu)(wu)(wu)形之(zhi)(zhi)(zhi)(zhi)竅(qiao),玄(xuan)竅(qiao)是(shi)(shi)(shi)(shi)也。玄(xuan)竅(qiao)無(wu)(wu)(wu)(wu)處,三才盡在(zai)玄(xuan)竅(qiao)之(zhi)(zhi)(zhi)(zhi)中,何(he)(he)大何(he)(he)小,何(he)(he)遠何(he)(he)近,何(he)(he)人(ren)何(he)(he)物(wu),何(he)(he)身(shen)何(he)(he)世之(zhi)(zhi)(zhi)(zhi)有分(fen)限(xian)哉!無(wu)(wu)(wu)(wu)候之(zhi)(zhi)(zhi)(zhi)候,活(huo)(huo)時(shi)(shi)是(shi)(shi)(shi)(shi)也,活(huo)(huo)時(shi)(shi)無(wu)(wu)(wu)(wu)候,萬(wan)古總在(zai)活(huo)(huo)時(shi)(shi)之(zhi)(zhi)(zhi)(zhi)中,何(he)(he)上元下(xia)元、春夏秋冬(dong)、子(zi)(zi)午(wu)卯酉(you)、月(yue)日時(shi)(shi)刻之(zhi)(zhi)(zhi)(zhi)可(ke)執哉!然而(er)欲開(kai)玄(xuan)竅(qiao),須于(yu)活(huo)(huo)子(zi)(zi)活(huo)(huo)午(wu)者,動極而(er)靜(jing),靜(jing)極而(er)動,竅(qiao)之(zhi)(zhi)(zhi)(zhi)得(de)(de)體(ti),概(gai)于(yu)此耳。何(he)(he)為活(huo)(huo)子(zi)(zi)?萬(wan)類無(wu)(wu)(wu)(wu)聲,一機(ji)時(shi)(shi)振(zhen),而(er)無(wu)(wu)(wu)(wu)所向者是(shi)(shi)(shi)(shi)。何(he)(he)為活(huo)(huo)午(wu)?萬(wan)路齊開(kai),一時(shi)(shi)時(shi)(shi)寂,而(er)無(wu)(wu)(wu)(wu)所歸者是(shi)(shi)(shi)(shi)。蓋以(yi)竅(qiao)無(wu)(wu)(wu)(wu)刻閉(bi),機(ji)寂則(ze)現,機(ji)攪則(ze)隱,現則(ze)覺(jue),隱則(ze)迷,覺(jue)則(ze)循(xun)真,迷則(ze)入(ru)惑。欲啟玄(xuan)竅(qiao),絕無(wu)(wu)(wu)(wu)動運(yun)法,惟(wei)在(zai)寂體(ti)。是(shi)(shi)(shi)(shi)故智者但(dan)自棲神(shen)虛無(wu)(wu)(wu)(wu),氣機(ji)之(zhi)(zhi)(zhi)(zhi)動靜(jing),含光視之(zhi)(zhi)(zhi)(zhi)而(er)已。亦不須作意(yi)寂定于(yu)其間,故能無(wu)(wu)(wu)(wu)入(ru)而(er)不自得(de)(de),回光妙訣蓋如此。循(xun)是(shi)(shi)(shi)(shi)訣者,活(huo)(huo)子(zi)(zi)亦得(de)(de)活(huo)(huo)午(wu)亦得(de)(de),正子(zi)(zi)正午(wu),或得(de)(de)或失,不出乎心(xin)。心(xin)為機(ji)所自出耳,是(shi)(shi)(shi)(shi)為正本清源之(zhi)(zhi)(zhi)(zhi)要旨(zhi)。曰(yue)子(zi)(zi)曰(yue)午(wu)者,動與靜(jing),陰與陽(yang),乃于(yu)此別。而(er)得(de)(de)有后先,有清濁(zhuo),有老嫩,乃在(zai)一節之(zhi)(zhi)(zhi)(zhi)中具有九(jiu)節焉。其說繁瑣,五種仙(xian)眷所自出,有非一言得(de)(de)了(le)者。師故論(lun)云(yun),俟后日發揮〕


  凡心(xin)(xin)非靜極(ji)則(ze)不(bu)(bu)能動(dong)(dong)(dong)(dong),動(dong)(dong)(dong)(dong)動(dong)(dong)(dong)(dong)妄(wang)動(dong)(dong)(dong)(dong),非本(ben)體之(zhi)(zhi)動(dong)(dong)(dong)(dong)也(ye)。故(gu)曰(yue):感于(yu)物(wu)而(er)動(dong)(dong)(dong)(dong),性(xing)(xing)之(zhi)(zhi)欲(yu)也(ye),若不(bu)(bu)感于(yu)物(wu)而(er)動(dong)(dong)(dong)(dong),即(ji)(ji)(ji)天(tian)地之(zhi)(zhi)動(dong)(dong)(dong)(dong)也(ye)。不(bu)(bu)以(yi)天(tian)之(zhi)(zhi)動(dong)(dong)(dong)(dong)對(dui)天(tian)之(zhi)(zhi)性(xing)(xing)句(ju)(ju)(ju),落下(xia)說(shuo)個欲(yu)字,欲(yu)在(zai)有物(wu)也(ye),此(ci)為(wei)出(chu)位之(zhi)(zhi)思(si),動(dong)(dong)(dong)(dong)而(er)有動(dong)(dong)(dong)(dong)矣。一念(nian)不(bu)(bu)起(qi),則(ze)正(zheng)念(nian)乃生(sheng)(sheng),此(ci)為(wei)真(zhen)意(yi)。寂然(ran)大定(ding)中(zhong),而(er)天(tian)機(ji)(ji)忽動(dong)(dong)(dong)(dong),非無念(nian)之(zhi)(zhi)動(dong)(dong)(dong)(dong)乎(hu)?無為(wei)而(er)為(wei),即(ji)(ji)(ji)此(ci)意(yi)。詩(shi)首二(er)(er)句(ju)(ju)(ju),全括金(jin)華作用。次二(er)(er)句(ju)(ju)(ju),是日月互(hu)體意(yi),六月即(ji)(ji)(ji)離火(huo)也(ye),白雪(xue)飛即(ji)(ji)(ji)離中(zhong)真(zhen)陰(yin),將返乎(hu)坤(kun)也(ye)。三(san)更即(ji)(ji)(ji)坎水也(ye),日輪即(ji)(ji)(ji)坎中(zhong)一陽(yang),將赫(he)然(ran)而(er)返乎(hu)乾也(ye)。取坎填(tian)離,即(ji)(ji)(ji)在(zai)此(ci)中(zhong)。次二(er)(er)句(ju)(ju)(ju),說(shuo)斗柄作用,升(sheng)降全機(ji)(ji),水中(zhong)非坎乎(hu)?目為(wei)巽風,目光照(zhao)入坎宮,攝召太陽(yang)之(zhi)(zhi)精(jing)是也(ye)。天(tian)上即(ji)(ji)(ji)乾宮,游歸(gui)食坤(kun)德,即(ji)(ji)(ji)神(shen)入炁中(zhong),天(tian)入地中(zhong),養(yang)火(huo)也(ye)。末二(er)(er)句(ju)(ju)(ju),是指(zhi)(zhi)出(chu)訣(jue)中(zhong)訣(jue),訣(jue)中(zhong)之(zhi)(zhi)訣(jue),始(shi)終(zhong)離不(bu)(bu)得,所謂‘洗心(xin)(xin)滌慮為(wei)沐浴’也(ye)。圣學以(yi)知止(zhi)始(shi),以(yi)止(zhi)至(zhi)善終(zhong),始(shi)乎(hu)無極(ji),歸(gui)乎(hu)無極(ji);佛以(yi)無住而(er)生(sheng)(sheng)心(xin)(xin)為(wei)一大藏教(jiao)旨;吾道(dao)以(yi)致虛二(er)(er)字完性(xing)(xing)命(ming)全功。總之(zhi)(zhi)三(san)教(jiao)不(bu)(bu)過一句(ju)(ju)(ju),為(wei)出(chu)死護生(sheng)(sheng)之(zhi)(zhi)神(shen)丹(dan)。神(shen)丹(dan)維何(he)?曰(yue)一切處無心(xin)(xin)而(er)已。吾道(dao)最秘者沐浴,如此(ci)一部全功,不(bu)(bu)過空(kong)心(xin)(xin)二(er)(er)字,足以(yi)了之(zhi)(zhi),今一言(yan)指(zhi)(zhi)破(po),省卻數(shu)十年參訪矣。 


  子(zi)輩(bei)不(bu)(bu)明一(yi)節中(zhong)具(ju)有三(san)節,我以(yi)佛(fo)家空(kong)(kong)、假(jia)、中(zhong)三(san)觀(guan)(guan)為(wei)(wei)喻(yu),三(san)觀(guan)(guan)先空(kong)(kong),看一(yi)切物(wu)皆空(kong)(kong);次(ci)假(jia),雖知(zhi)其(qi)空(kong)(kong),然不(bu)(bu)毀(hui)(hui)萬(wan)物(wu),仍于空(kong)(kong)中(zhong)建(jian)立(li)一(yi)切事(shi);既不(bu)(bu)毀(hui)(hui)萬(wan)物(wu),而又不(bu)(bu)著萬(wan)物(wu),此為(wei)(wei)中(zhong)觀(guan)(guan)。當其(qi)修(xiu)(xiu)空(kong)(kong)觀(guan)(guan)時,亦(yi)知(zhi)萬(wan)物(wu)不(bu)(bu)可毀(hui)(hui),而又不(bu)(bu)著,此兼三(san)觀(guan)(guan)也(ye)。然畢竟以(yi)看得空(kong)(kong)為(wei)(wei)得力(li),故修(xiu)(xiu)空(kong)(kong)觀(guan)(guan)則(ze)空(kong)(kong)固空(kong)(kong),假(jia)亦(yi)空(kong)(kong),中(zhong)亦(yi)空(kong)(kong)。修(xiu)(xiu)假(jia)觀(guan)(guan),是用(yong)上得力(li)居多(duo),則(ze)假(jia)固假(jia),空(kong)(kong)亦(yi)假(jia),中(zhong)亦(yi)假(jia)。中(zhong)道時亦(yi)作空(kong)(kong)想,然不(bu)(bu)名為(wei)(wei)空(kong)(kong)而名為(wei)(wei)中(zhong)矣。亦(yi)作假(jia)觀(guan)(guan),然不(bu)(bu)名為(wei)(wei)假(jia)而名為(wei)(wei)中(zhong)矣,至于中(zhong)則(ze)不(bu)(bu)必言矣。


  吾雖(sui)有(you)(you)時單說(shuo)(shuo)離,有(you)(you)時兼說(shuo)(shuo)坎(kan),究竟不(bu)曾移動一(yi)(yi)句。開口提(ti)云(yun)(yun):樞機全(quan)在二目。所謂樞機者,用(yong)也,用(yong)此(ci)斡旋造化(hua),非(fei)言造化(hua)止此(ci)也。六根(gen)(gen)七竅,悉是(shi)(shi)光(guang)明(ming)藏,豈(qi)取二目而(er)他概不(bu)問乎!用(yong)坎(kan)陽(yang)(yang),仍用(yong)離光(guang)照攝,即此(ci)便明(ming)。朱子(zi)(zi)(zi)(云(yun)(yun)陽(yang)(yang)諱元育北宗派(pai))嘗(chang)云(yun)(yun):瞎(xia)子(zi)(zi)(zi)不(bu)好(hao)修道(dao),聾(long)(long)子(zi)(zi)(zi)不(bu)妨。與吾言何異,特表其(qi)主(zhu)輔輕重耳。日(ri)月(yue)(yue)原是(shi)(shi)一(yi)(yi)物(wu),日(ri)中含真精(jing),是(shi)(shi)真月(yue)(yue)之精(jing),月(yue)(yue)窟(ku)不(bu)在月(yue)(yue)而(er)在日(ri),所謂月(yue)(yue)之窟(ku)也,不(bu)然,只(zhi)須言月(yue)(yue)足矣(yi)。月(yue)(yue)中翕真陽(yang)(yang),是(shi)(shi)真日(ri)之光(guang),日(ri)光(guang)反(fan)在月(yue)(yue)中,所謂天之根(gen)(gen)也,不(bu)然,只(zhi)須言天足矣(yi)。一(yi)(yi)日(ri)一(yi)(yi)月(yue)(yue),分開止是(shi)(shi)半個(ge),合來(lai)方成一(yi)(yi)個(ge)全(quan)體。如(ru)一(yi)(yi)夫一(yi)(yi)婦,獨居不(bu)成家室,有(you)(you)夫有(you)(you)婦,方算得(de)一(yi)(yi)家完全(quan)。然而(er)物(wu)難(nan)喻(yu)道(dao),夫婦分開,不(bu)失為(wei)兩(liang)人,日(ri)月(yue)(yue)分開,不(bu)成全(quan)體矣(yi)。知(zhi)此(ci)則耳目猶(you)是(shi)(shi)也。吾謂瞎(xia)子(zi)(zi)(zi)已無耳,聾(long)(long)子(zi)(zi)(zi)已無目,如(ru)此(ci)看來(lai),說(shuo)(shuo)甚一(yi)(yi)物(wu),說(shuo)(shuo)甚兩(liang)物(wu)。說(shuo)(shuo)甚六根(gen)(gen),六根(gen)(gen)一(yi)(yi)根(gen)(gen)也;說(shuo)(shuo)甚七竅,七竅一(yi)(yi)竅也。吾言只(zhi)透露其(qi)相通處,所以(yi)不(bu)見(jian)有(you)(you)兩(liang),子(zi)(zi)(zi)輩(bei)專(zhuan)執其(qi)隔(ge)處,所以(yi)隨處換卻眼睛(jing)。 


百曰立基章第九


  祖師(shi)曰(yue):《心(xin)印經》云:回(hui)風混(hun)合(he),百(bai)曰(yue)功靈。總之立(li)基百(bai)日(ri),方(fang)(fang)有(you)真光。如子輩(bei)尚是目光,非神火也,非性(xing)光也,非慧智炬燭也。回(hui)之百(bai)日(ri),則(ze)精(jing)氣自(zi)(zi)(zi)足(zu),真陽自(zi)(zi)(zi)生,水中(zhong)自(zi)(zi)(zi)有(you)真火,以此持行,自(zi)(zi)(zi)然交媾,自(zi)(zi)(zi)然結胎,吾(wu)方(fang)(fang)在不(bu)(bu)識不(bu)(bu)知之天,而嬰兒自(zi)(zi)(zi)成矣(yi)。若略作(zuo)意,便是外道。


  百日立(li)(li)(li)基(ji),非百日也(ye)(ye)(ye)(ye)。一(yi)日立(li)(li)(li)基(ji),非一(yi)日也(ye)(ye)(ye)(ye)。一(yi)息(xi)(xi)立(li)(li)(li)基(ji),非呼吸(xi)之謂也(ye)(ye)(ye)(ye)。息(xi)(xi)者自心也(ye)(ye)(ye)(ye),自心為息(xi)(xi),元(yuan)神也(ye)(ye)(ye)(ye),元(yuan)氣也(ye)(ye)(ye)(ye),元(yuan)精也(ye)(ye)(ye)(ye)。升降離合,悉從心起(qi),有無虛(xu)實,咸在念中。一(yi)息(xi)(xi)一(yi)生持(chi),何止百日,然(ran)百日亦一(yi)息(xi)(xi)也(ye)(ye)(ye)(ye)。 


  百曰只在得(de)(de)力。晝中得(de)(de)力,夜中受用(yong),夜中得(de)(de)力,晝中受用(yong)。


  百日立基,玉旨(zhi)也。上真(zhen)言語(yu),無(wu)不(bu)與人身應。真(zhen)師言語(yu),無(wu)不(bu)與學人應。此(ci)是玄中之(zhi)玄,不(bu)可解者(zhe)也。見性乃知,所(suo)以學人必求真(zhen)師授記,任性發出(chu),一一皆(jie)驗。 


性光識光章第十

  祖師曰:回(hui)光(guang)(guang)(guang)(guang)法,原道行(xing)止坐臥(wo),只要自得(de)機(ji)竅。吾前開示,云虛(xu)室生(sheng)(sheng)白(bai),光(guang)(guang)(guang)(guang)非(fei)白(bai)也(ye),但有(you)一(yi)說,初未見光(guang)(guang)(guang)(guang)時,此為(wei)(wei)效驗(yan),若見為(wei)(wei)光(guang)(guang)(guang)(guang),而(er)(er)有(you)意著之(zhi)(zhi)(zhi),即(ji)落意識,非(fei)性光(guang)(guang)(guang)(guang)也(ye)。子不(bu)(bu)管他有(you)光(guang)(guang)(guang)(guang)無(wu)(wu)光(guang)(guang)(guang)(guang),只要無(wu)(wu)念(nian)(nian)生(sheng)(sheng)念(nian)(nian)。何(he)謂無(wu)(wu)念(nian)(nian)?千(qian)休(xiu)千(qian)處得(de)。何(he)為(wei)(wei)生(sheng)(sheng)念(nian)(nian)?一(yi)念(nian)(nian)一(yi)生(sheng)(sheng)持。此念(nian)(nian)乃正念(nian)(nian),與平日(ri)念(nian)(nian)不(bu)(bu)同。今心(xin)為(wei)(wei)念(nian)(nian),念(nian)(nian)者現(xian)在(zai)心(xin)也(ye)。此心(xin)即(ji)光(guang)(guang)(guang)(guang)即(ji)藥。凡人視物,任(ren)眼睛一(yi)照去,不(bu)(bu)及分別(bie)(bie),此為(wei)(wei)性光(guang)(guang)(guang)(guang),如鏡之(zhi)(zhi)(zhi)無(wu)(wu)心(xin)而(er)(er)照也(ye),如水之(zhi)(zhi)(zhi)無(wu)(wu)心(xin)而(er)(er)鑒也(ye)。少頃即(ji)為(wei)(wei)識光(guang)(guang)(guang)(guang),以(yi)其分別(bie)(bie)也(ye)。鏡有(you)影,已無(wu)(wu)鏡矣(yi),水有(you)象(xiang),已非(fei)水矣(yi),光(guang)(guang)(guang)(guang)有(you)識,尚何(he)光(guang)(guang)(guang)(guang)哉! 


  子(zi)輩初則(ze)性光(guang)(guang)(guang),轉念則(ze)識(shi),識(shi)起(qi)而光(guang)(guang)(guang)杳不(bu)可(ke)覓,非(fei)無(wu)(wu)光(guang)(guang)(guang)也(ye),光(guang)(guang)(guang)已為(wei)識(shi)矣(yi)(yi)。黃帝曰:聲(sheng)動不(bu)生(sheng)聲(sheng)而生(sheng)響(xiang),即此(ci)(ci)(ci)義(yi)也(ye)。《楞嚴(yan)推勘入門》曰:不(bu)在塵,不(bu)在識(shi),惟選根。此(ci)(ci)(ci)則(ze)何(he)(he)意?塵是(shi)外物,所謂器界也(ye)。與(yu)吾了不(bu)相(xiang)涉(she),逐(zhu)之(zhi)(zhi)(zhi)則(ze)認物為(wei)己,物必有(you)還(huan)(huan),通還(huan)(huan)戶牖,明(ming)還(huan)(huan)日(ri)(ri)月(yue)(yue),將他為(wei)自,終非(fei)吾有(you)。至于(yu)不(bu)汝還(huan)(huan)者(zhe)(zhe),非(fei)汝而誰?明(ming)還(huan)(huan)日(ri)(ri)月(yue)(yue),見日(ri)(ri)月(yue)(yue)之(zhi)(zhi)(zhi)明(ming)無(wu)(wu)還(huan)(huan)也(ye)。天有(you)無(wu)(wu)日(ri)(ri)月(yue)(yue)之(zhi)(zhi)(zhi)時,人(ren)無(wu)(wu)有(you)無(wu)(wu)見日(ri)(ri)月(yue)(yue)之(zhi)(zhi)(zhi)性。若然,則(ze)分別日(ri)(ri)月(yue)(yue)者(zhe)(zhe),還(huan)(huan)可(ke)與(yu)為(wei)吾有(you)耶?不(bu)知(zhi)因(yin)明(ming)暗而分別者(zhe)(zhe),當明(ming)暗兩(liang)忘之(zhi)(zhi)(zhi)時,分別何(he)(he)在?故亦(yi)有(you)還(huan)(huan),此(ci)(ci)(ci)為(wei)內塵也(ye)。惟見性無(wu)(wu)還(huan)(huan),見見之(zhi)(zhi)(zhi)時,見非(fei)是(shi)見,則(ze)見性亦(yi)還(huan)(huan)矣(yi)(yi)。還(huan)(huan)者(zhe)(zhe)還(huan)(huan)其識(shi)流(liu)轉之(zhi)(zhi)(zhi)見性,即阿(a)難(nan)‘使(shi)汝流(liu)轉,心目為(wei)咎’也(ye)。初言八還(huan)(huan),上七者(zhe)(zhe),皆明(ming)其一(yi)一(yi)有(you)還(huan)(huan),故留(liu)見性,以為(wei)阿(a)難(nan)拄杖。究竟見性既帶八識(shi),非(fei)真不(bu)還(huan)(huan)也(ye)。最后(hou)并此(ci)(ci)(ci)一(yi)破(po),方為(wei)真見性,真不(bu)還(huan)(huan)矣(yi)(yi)。子(zi)等回(hui)光(guang)(guang)(guang),正回(hui)其最初不(bu)還(huan)(huan)之(zhi)(zhi)(zhi)光(guang)(guang)(guang),故一(yi)毫識(shi)念用(yong)不(bu)著。使(shi)汝流(liu)轉者(zhe)(zhe),惟此(ci)(ci)(ci)六根,使(shi)汝成菩提者(zhe)(zhe),亦(yi)惟此(ci)(ci)(ci)六根。而塵與(yu)識(shi)皆不(bu)用(yong),非(fei)用(yong)根也(ye),用(yong)其根中(zhong)之(zhi)(zhi)(zhi)性耳。今不(bu)墮(duo)識(shi)回(hui)光(guang)(guang)(guang),則(ze)用(yong)根中(zhong)之(zhi)(zhi)(zhi)元性,落識(shi)而回(hui)光(guang)(guang)(guang),則(ze)用(yong)根中(zhong)之(zhi)(zhi)(zhi)識(shi)性,毫厘之(zhi)(zhi)(zhi)辯,乃在此(ci)(ci)(ci)也(ye)。


  用心即為(wei)識光,放下乃為(wei)性光。毫厘千里,不(bu)(bu)可不(bu)(bu)辯。識不(bu)(bu)斷則神不(bu)(bu)生;心不(bu)(bu)空則丹不(bu)(bu)結。


  心(xin)(xin)凈(jing)(jing)則(ze)丹,心(xin)(xin)空(kong)即藥。不(bu)著一物(wu),是名心(xin)(xin)凈(jing)(jing),不(bu)留一物(wu),是名心(xin)(xin)空(kong)。空(kong)見為空(kong),空(kong)猶末空(kong),空(kong)忘其(qi)空(kong),斯為真(zhen)空(kong)。 


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坎離交媾章第十一


  祖(zu)師曰:凡漏泄(xie)精(jing)神(shen),動(dong)而交(jiao)物(wu)者,皆(jie)離也。凡收轉(zhuan)神(shen)識,靜而中涵者,皆(jie)坎(kan)(kan)(kan)也。七(qi)竅(qiao)之外走(zou)者為離,七(qi)竅(qiao)之內返者為坎(kan)(kan)(kan)。一陰主于(yu)逐色隨聲(sheng),一陽主于(yu)返聞收見。坎(kan)(kan)(kan)離即(ji)陰陽,陰陽即(ji)性(xing)命(ming),性(xing)命(ming)即(ji)身心(xin),身心(xin)即(ji)神(shen)炁。一自斂(lian)息,精(jing)神(shen)不(bu)為境緣流轉(zhuan),即(ji)是真交(jiao)。而沈默趺坐時,又(you)無(wu)論矣。 


周天章第十二


  祖師曰:周(zhou)(zhou)天非以氣作(zuo)主,以心到為妙訣。若畢竟如何周(zhou)(zhou)天,是助(zhu)長也。無心而守,無意(yi)而行,仰觀乎天,三百六(liu)十五度,刻(ke)刻(ke)變(bian)遷,而斗樞終古不(bu)移。


  〔蔣本(ben)謄本(ben)俱作斗(dou)柄。錢恬齋方(fang)伯藏本(ben)作北(bei)辰(chen),朱石君(jun)中(zhong)堂佩(pei)本(ben)亦作北(bei)辰(chen),而注(zhu)載當從龍嶠本(ben)作斗(dou)樞。其(qi)(qi)下有注(zhu)曰:斗(dou)樞即北(bei)斗(dou)第三祿(lu)存(cun)星(xing)君(jun),德合北(bei)極(ji)辰(chen)星(xing),辰(chen)星(xing)者,鎮星(xing)也,動而不出其(qi)(qi)極(ji)者,故(gu)北(bei)斗(dou)第三祿(lu)存(cun)星(xing)君(jun)亦自終古不移(yi)其(qi)(qi)處,斗(dou)為(wei)天心蓋以此。邵子(zi)詩曰:冬(dong)至(zhi)子(zi)之(zhi)半,天心無改(gai)移(yi)。以其(qi)(qi)定若樞然,故(gu)曰斗(dou)樞。況(kuang)按(an)是書(shu)出自龍嶠山房,世本(ben)不足據云(yun)。可見是書(shu),都中(zhong)自有陶本(ben)可采(cai),蔣侍郎何故(gu)不之(zhi)采(cai)?想必(bi)誤于(yu)王和尚也〕

  吾(wu)心亦猶是(shi)也(ye)。心即(ji)斗樞,氣即(ji)群(qun)星。吾(wu)身之氣,四肢百(bai)骸,原(yuan)是(shi)貫(guan)通,不要十分(fen)著力。于(yu)此(ci)煅煉識神,斷(duan)除(chu)妄(wang)見,然后(hou)藥(yao)生,藥(yao)非有形(xing)之物,此(ci)性(xing)光也(ye),而即(ji)先天(tian)之真(zhen)炁(qi)。然必于(yu)大定(ding)后(hou)方見,并無采(cai)法,言采(cai)者大謬矣。見之既久(jiu),心地光明,自(zi)然心空(kong)漏(lou)盡(jin),解(jie)脫塵海。若(ruo)今(jin)日(ri)龍虎,明日(ri)水火,終成妄(wang)想。吾(wu)昔受火龍真(zhen)人口(kou)訣(jue)如是(shi),不知(zhi)丹書所說更何如也(ye)。 

  一(yi)(yi)(yi)日有(you)(you)一(yi)(yi)(yi)周(zhou)(zhou)天(tian)(tian)(tian),一(yi)(yi)(yi)刻(ke)有(you)(you)一(yi)(yi)(yi)周(zhou)(zhou)天(tian)(tian)(tian),坎(kan)離交(jiao)處(chu),便是一(yi)(yi)(yi)周(zhou)(zhou)。我之(zhi)交(jiao),即天(tian)(tian)(tian)之(zhi)回(hui)(hui)旋也。未能(neng)(neng)(neng)休歇,所以(yi)有(you)(you)交(jiao)之(zhi)時(shi),即有(you)(you)不(bu)交(jiao)之(zhi)時(shi)。然(ran)(ran)天(tian)(tian)(tian)之(zhi)回(hui)(hui)旋也,未嘗(chang)(chang)少息(xi)。果能(neng)(neng)(neng)陰(yin)陽交(jiao)泰(tai),大地陽和(he),我之(zhi)中宮正位,萬(wan)物(wu)(wu)一(yi)(yi)(yi)時(shi)暢(chang)遂(sui),即丹經沐(mu)浴法也。非大周(zhou)(zhou)天(tian)(tian)(tian)而(er)何?(石庵(an)氏(shi)曰:句中有(you)(you)話,莫小(xiao)用了。○今(jin)世本皆失采入)此(ci)中火候(hou),實實有(you)(you)大小(xiao)不(bu)同,究竟無大小(xiao)可別(石庵(an)氏(shi)曰:吾輩可以(yi)悟矣,小(xiao)就(jiu)惜哉)。到得(de)功夫自(zi)(zi)然(ran)(ran),不(bu)知坎(kan)離為何物(wu)(wu),天(tian)(tian)(tian)地為何等(deng),孰(shu)為交(jiao),孰(shu)為一(yi)(yi)(yi)周(zhou)(zhou)兩周(zhou)(zhou),何處(chu)覓大小(xiao)之(zhi)分別耶?總之(zhi)一(yi)(yi)(yi)身旋運(yun)(yun)難(nan)真,不(bu)真,見(jian)(jian)得(de)極(ji)大亦(yi)小(xiao),真則一(yi)(yi)(yi)回(hui)(hui)旋,天(tian)(tian)(tian)地萬(wan)物(wu)(wu)悉(xi)與(yu)之(zhi)回(hui)(hui)旋,即在方寸處(chu),極(ji)小(xiao)亦(yi)為極(ji)大。故金丹火候(hou),全要行歸自(zi)(zi)然(ran)(ran)。不(bu)自(zi)(zi)然(ran)(ran),天(tian)(tian)(tian)地自(zi)(zi)還天(tian)(tian)(tian)地,萬(wan)物(wu)(wu)各歸萬(wan)物(wu)(wu)。若(ruo)欲強之(zhi)使合,終(zhong)不(bu)能(neng)(neng)(neng)合。即如天(tian)(tian)(tian)時(shi)亢旱,陰(yin)陽不(bu)和(he)。乾坤未嘗(chang)(chang)一(yi)(yi)(yi)日不(bu)周(zhou)(zhou),然(ran)(ran)終(zhong)見(jian)(jian)得(de)有(you)(you)多少不(bu)自(zi)(zi)然(ran)(ran)處(chu),我能(neng)(neng)(neng)轉運(yun)(yun)陰(yin)陽,調攝自(zi)(zi)然(ran)(ran),一(yi)(yi)(yi)時(shi)云蒸雨降,草木酣適,山河流暢(chang),縱(zong)有(you)(you)乖(guai)戾(li),亦(yi)覺頓釋,此(ci)即大周(zhou)(zhou)天(tian)(tian)(tian)也。

  〔不可無此棒(bang)喝(he)。不真即妄,毫(hao)厘而億萬億也。治身得真,醫(yi)世在(zai)其中矣。寂而體之,祖即以天時驗內功,旨哉旨哉〕


  問:活(huo)子(zi)(zi)(zi)時(shi)其妙(miao),必認定正(zheng)(zheng)(zheng)(zheng)子(zi)(zi)(zi)時(shi),似(si)著相?曰:不(bu)著相。不(bu)指(zhi)明正(zheng)(zheng)(zheng)(zheng)子(zi)(zi)(zi)時(shi),何(he)(he)從而識活(huo)子(zi)(zi)(zi)時(shi)?既識得(de)活(huo)子(zi)(zi)(zi)時(shi),確然又有正(zheng)(zheng)(zheng)(zheng)子(zi)(zi)(zi)時(shi),是(shi)一是(shi)二,非正(zheng)(zheng)(zheng)(zheng)非活(huo),總要人(ren)看得(de)真,一真則(ze)(ze)無不(bu)正(zheng)(zheng)(zheng)(zheng),無不(bu)活(huo)矣。見得(de)不(bu)真,何(he)(he)者(zhe)(zhe)為(wei)(wei)正(zheng)(zheng)(zheng)(zheng),何(he)(he)者(zhe)(zhe)為(wei)(wei)活(huo),何(he)(he)者(zhe)(zhe)為(wei)(wei)正(zheng)(zheng)(zheng)(zheng)耶?即如活(huo)子(zi)(zi)(zi)時(shi),是(shi)時(shi)時(shi)見得(de)的。畢竟到正(zheng)(zheng)(zheng)(zheng)子(zi)(zi)(zi)時(shi),志(zhi)氣清明,活(huo)子(zi)(zi)(zi)時(shi)愈覺發(fa)現。若未識得(de)活(huo)的,且只(zhi)向正(zheng)(zheng)(zheng)(zheng)的時(shi)候驗取,則(ze)(ze)正(zheng)(zheng)(zheng)(zheng)者(zhe)(zhe)現前,活(huo)者(zhe)(zhe)無不(bu)神妙(miao)矣。 


第十三章 勸世歌


  祖師曰:吾因度世丹衷熱,不惜婆心并饒舌。世尊亦為大因緣,直指生死真可惜。老君也患有吾身,傳示谷神人不識。吾今略說尋真路,黃中通理載大易。正位居體是玄關,子午中間堪定息。光回祖竅萬神安,藥產川原一炁出。透幙變化有金光,一輪紅曰常赫赫。世人錯認坎離精,搬運心腎成間隔。如何人道合天心,天若符兮(xi)道自合。放下萬緣毫不(bu)起,此是先天真(zhen)無(wu)極。太(tai)虛穆(mu)穆(mu)朕(zhen)兆捐(juan),性(xing)命關頭忘(wang)意(yi)識。意(yi)識忘(wang)后見本真(zhen),水清(qing)珠(zhu)現玄(xuan)難測。無(wu)始煩障(zhang)一旦空(kong),玉京降下九龍(long)冊。步云漢今登(deng)天闕(que),掌(zhang)風霆兮(xi)驅霹靂。凝神定息是初機(ji),退藏密地是常寂。


  吾昔度張珍奴二詞,會有宗旨(zhi)。子后午(wu)前非時也(ye),坎離耳。定息(xi)者(zhe),息(xi)息(xi)歸(gui)根中黃(huang)也(ye)。坐(zuo)者(zhe),心不(bu)動(dong)(dong)也(ye)。夾脊者(zhe),非背上輪子,乃直透玉京大(da)路(lu)也(ye)。雙(shuang)關者(zhe),此處有難言(yan)。忌忘(wang)神(shen)守(shou),而貴虛寂與無。所守(shou),守(shou)此義也(ye)。液于(yu)(yu)(yu)是(shi)(shi)(shi)化,血于(yu)(yu)(yu)是(shi)(shi)(shi)成。而后于(yu)(yu)(yu)是(shi)(shi)(shi)返(fan)先天,氣于(yu)(yu)(yu)是(shi)(shi)(shi)返(fan)神(shen),神(shen)于(yu)(yu)(yu)是(shi)(shi)(shi)還虛,虛于(yu)(yu)(yu)是(shi)(shi)(shi)合道,道于(yu)(yu)(yu)是(shi)(shi)(shi)圓志(zhi),志(zhi)于(yu)(yu)(yu)是(shi)(shi)(shi)滿愿,訣(jue)不(bu)勝述,此處是(shi)(shi)(shi)也(ye)(此十三句惟我宗壇遺(yi)冊(ce)有之(zhi))。至(zhi)如(ru)地(di)雷震動(dong)(dong)山頭者(zhe),真氣生也(ye),黃(huang)芽出土者(zhe),真藥生也(ye)(此一(yi)句亦惟宗壇遺(yi)冊(ce)有之(zhi))。小小二段,已盡修行(xing)大(da)路(lu),明此可不(bu)惑(huo)于(yu)(yu)(yu)人言(yan)。 


  昔夫子(zi)與顏(yan)(yan)子(zi)登(deng)泰山頂,望吳門白馬,顏(yan)(yan)子(zi)見為疋練,太用眼(yan)力,神光走落,故致(zhi)早死,回光可不勉哉! 


  回光在(zai)純心行去(qu),只(zhi)待真(zhen)息凝照于(yu)中宮,久之自(zi)能(neng)通靈達變(bian)也(ye)。總(zong)是心(xin)(xin)靜氣定為基,心(xin)(xin)忘氣凝為效,氣息(xi)心(xin)(xin)空為丹成,心(xin)(xin)氣渾(hun)一為溫(wen)養,明心(xin)(xin)見(jian)性為了道(dao)。子輩各宜勉(mian)力行去,錯(cuo)過光陰,可惜也(ye)。七(qi)子勉(mian)之!一日(ri)不行,一日(ri)即鬼也(ye);一息(xi)行此,一息(xi)真(zhen)仙也(ye)。參贊化育,其基于此,七(qi)子勉(mian)之!


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闔闢證道仙經序


  原夫大道寶筏,莫不應運而出,蓋由太上好生,憫世忘善,乃授純修弟子,以度眾生,俾各會歸於極,以合皇極,永保升平於無極耳。無如學者,心性不明,日趨污下,所示秘文寶筏,輾轉流傳,始惟魚魯,繼且私心涂改,以至旨昧宗淆。是以得書,貴慎校訂,然傳本訛誤,未有如近日所見謄本二書,一名《呂祖師先天虛無太一金華宗旨》,一名《尹真人東華正脈皇極闔闢證道仙經》,寔皆太上心傳,玄門寶筏。是二書也,吾山遺有初傳梓本,取以印證,正合原序所云,至道隱而不宣,必遭魔障。一得何敢稍懈,爰為讐定讐正,遂成完璧。原序曰:太上心傳,無非命寶,應昌明之元會,八萬劫而一傳。顧皆天魔深忌之文,每乘學者心念一偏,魔便乘機而入,改參魔說,以敗正道。故古哲得一秘書,立即壽諸金石,垂作砥柱,邪說亂宗,得取以證。又曰:今值真道流行,時不可失,毋庸秘而不泄,什襲收藏,不若壽諸梨棗,布諸都邑,無緣者忽視之,傳而(er)不傳;有志者鉆研之,秘而(er)非秘,中有循環守(shou)護者,二書原序所載已如此(ci)。今幸《闔闢經》訛本,未纂入《道藏》,《金華宗旨》訛本,雖入藏而板存姑蘇,取以重梓,亦自易易,且其所誤不過支派混亂,取證失真,明眼人見之,自然立辯。況書自由出,梓本久已傳世,而此《東華正脈皇極闔闢證道仙經》,梓本流傳未廣,世故罕見,其所參雜訛本,又相傳來自青羊宮,乃為此經發源之地,混淆內潰,最足誤人,不早為辯正,遺誤必烈。本山書板雖已殘缺,幸有刷印原本,原可照本翻刻。然訛本流傳已廣,必須補其缺,正其誤,一一標而出之,庶以偽本為枕中秘者,不為所惑,知所適從矣。不敢以原書具在,無煩筆削,可登梨棗,遂惜墨偷安也。爰擬即為付梓,廣為流布,謹述訂正顛末,以弁其首。蓋以是經,於道宗旨,大有關系云爾。時維道光辛卯仲夏望日,吳興金蓋山龍門正宗第十一代閔一得沐手謹序。


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尹真人東華正脈皇極闔辟證道仙經 


青(qing)羊宮傳鈔本 金(jin)蓋山人閔一得小艮氏訂正 


添 油 接 命 章 第 一 

  尹真人曰:原人生受氣之初,在胞胎內,隨母呼吸,受氣而成。此縷與母相連;漸推漸開,中空如管,氣通往來,前通于臍,后通于腎,上通夾脊,由明堂至山根而生雙竅,由雙竅下至準頭而成鼻之兩孔,是以名曰鼻祖。斯時我之氣通母之氣,母之氣通天地之氣,天地之氣通太虛之氣,竅竅相通,無有閡隔。及乎數足,裂胞而出,剪斷臍帶,力地一聲,一點元陽,落于臍輪之后,號曰天心,虛靈一點是也。自此后天用事,雖有呼吸往來,不得與元始祖氣相通。人生自幼至老,斷未有一息注于其中;塵生塵滅、萬死萬生,皆為尋不著舊路耳!所以太上立法,教人修煉,由其能奪先天之正氣,所以能奪者,由其有兩孔之呼吸也。所呼者,自己之元氣,從中而出;所吸者,天地之正氣,從外而入。人若使根源牢固,呼吸之間亦可奪天地之正氣,而壽命綿長;若根源不固,所吸天地之正氣,恒隨呼吸而出,元氣不為己有,反為天地所得,亦只為不得其門而入耳。蓋常人呼吸,皆從咽喉而下,至中脘而回,不能與祖氣相通,所謂眾人之息以喉也。若至人呼吸,直貫明堂而上(此惟息息自先天,故能息息由黃道)。蓋切切然以意守夾脊雙關(其間即黃中即神室,又名黃堂,位在關前心后,非后天呼吸所得經也),自然通于天心一竅,得與元始祖氣相連,如磁吸鐵而同類相親,即莊子所謂真人之息以踵也。踵者深也,即真人潛深淵、浮游守規中之義。既潛深淵,則我命在我,而不復為大冶所陶矣!此竅初凝,即生兩腎,次而生心,其腎如藕,其心如蓮,其梗中空外直、拄地撐天。心腎相去八寸四分,中余一寸二分,謂之腔子里,乃心腎往來之路、水火既濟之鄉(是皆胎始結時,氣與母一所成之一縷,乃先天真氣結成,漸推漸開而然也。原其得結之由,由于未孩不有思慮,故氣不雜而純,初無朕兆得見,繼因往來,久久乃現,然屬有形而無質也。既而未孩而孩、始有臍帶得憑以通,而尚無心,故得與同呼吸。及既出胎,力的一聲,氣落下極,則已自成一物,故惟自行呼吸。然與天地終始相通,而其與祖不接者,氣浮不沈之故。欲與祖接,絕不費功,但自放下一切,吾心自靜。心靜氣自靜,氣靜則自下沈,下沈自與祖接,自得通流一體。久久氣淳,不但周流一體,自與天地太虛同一呼吸,那有不得長生之理)。欲通此竅,先要窮想山根(曰窮想者,猶言想到無可想,想念則自無),則呼吸之氣,方漸次而通夾脊、透泥丸,以達于天心祖竅,而子母會合、破鏡重圓。漸漸擴充,則根本完固,救住命寶,始可言修煉功夫。行之既久,一呼一吸,入于氣穴,乃自然而然之妙也(此千古不傳之秘,而妙用只是無念而已,是純由黃道升降故能自然如此)。按了真子曰:欲點長明燈,須用添油法。一息尚存皆可復命。人若知添油之法,續盡燈而復明,即如返魂香點枯荄而重茂也。油乾燈絕,氣盡身亡,若非此竅則必不能添油、必不能接命,無常到來,懵懵而去矣。故呂祖曰:“塞精宜急早,接命莫教遲。”接則長生,不接則天死也。人生氣數有限,而盛不知保,衰不知救,如劉海蟾云:“朝傷暮損迷不知,喪亂精神無所據。”細細消磨、漸漸衰耗,元陽斯去,闔辟之機一停,呼吸之氣立斷,噫,生死機關,迅何如也?而世人不肯回心向道者,將謂繁耶,抑畏難耶?然于此著功法,最是簡易,但行住坐臥常操此心,藏于夾脊之竅,則天地真氣隨鼻呼吸,以扯而進,自與己之混元真精凝結丹田,而為吾養生之益。蓋此竅之氣,上通天谷、下達尾閭,周流百節之處,以天地無涯之元氣,續成有限之形軀,自是容易。學者誠能凝神夾脊之竅,守而不離,久久純熟,則里面皎皎明明,如月在水相似,自然散其邪滅、消其雜慮、降其動心、丑其妄念。忘念止則真息自現,真息現而真念無念、真息無息。息無則命根永固,念無則性體常存。性存命固,息念俱消,即性命雙修之第一步功也。張崇烈云:先天氣從兩竅中來,西江水要一口吸盡,即此義也。嗟夫,人生如無根之樹,全憑氣息以為根株,一息不來,即命非我有。故修長生者,首節專以保固真精為本,精旺自然精化為氣,氣旺自然充滿四肢。四肢充滿,則身中之元氣,不隨呼而出;天地之正氣,恒隨吸而入。久之胎息安、鄞鄂固,斯長生有路矣。此段功夫,自始至終舍他不得;起手時,有添油接命之功;坤爐藥生時,有助火開關載金之功;嬰兒成形時,有溫養乳哺之功。只待嬰兒既長、脫穴而升、移居內院之時,則是到岸不須船,而此添油接命之功,方才無用。夫添油入竅,種種玄況不一,總以造有熱湯傾注之驗,覺極通暢,卻并不是將無作有的話頭,學者細心行持,自有天然妙處。


  〔南樵(qiao)子曰:此夾脊雙關一竅(qiao),在人背脊二(er)十四節上下(xia)之(zhi)正(zheng)中,真可(ke)以(yi)奪神功(gong)、改天命。《易(yi)》曰:黃中通理,正(zheng)位(wei)居體,美在其中,和之(zhi)至也。


  閔小艮曰:按此(ci)(ci)竅(qiao)(qiao)在(zai)脊前脘后(hou)(hou),而有形(xing)無形(xing),未(wei)開謂(wei)(wei)之(zhi)(zhi)(zhi)玄關,既萬(wan)謂(wei)(wei)之(zhi)(zhi)(zhi)玄竅(qiao)(qiao)。學者行到虛(xu)極靜篤(du)時,此(ci)(ci)竅(qiao)(qiao)乃現,胎(tai)息息于此(ci)(ci)也(ye)。我身元(yuan)神(shen),于此(ci)(ci)升(sheng)降(jiang),乃謂(wei)(wei)得(de)(de)道(dao)道(dao)路也(ye)。謂(wei)(wei)得(de)(de)徹天(tian)(tian)徹地(di)也(ye)。故此(ci)(ci)元(yuan)神(shen)一(yi)(yi)入(ru),自(zi)覺此(ci)(ci)中大無外、細無內也(ye)。丹書一(yi)(yi)名神(shen)室,又(you)曰黃房,其名不一(yi)(yi)。總之(zhi)(zhi)(zhi),結胎(tai)養(yang)胎(tai)造(zao)至脫(tuo)胎(tai),皆基于此(ci)(ci)處,第(di)非后(hou)(hou)天(tian)(tian)三寶所得(de)(de)闖入(ru)也(ye)。蓋以(yi)此(ci)(ci)處是黃中,先(xian)(xian)天(tian)(tian)休養(yang)之(zhi)(zhi)(zhi)所,主君之(zhi)(zhi)(zhi)堂(tang),臣輔得(de)(de)入(ru)須憑宣召(zhao)者。若夫任督,乃為赤黑道(dao),后(hou)(hou)天(tian)(tian)精血(xue)所由之(zhi)(zhi)(zhi)徑(jing),為之(zhi)(zhi)(zhi)導者,亦藉神(shen)氣。世人未(wei)知分別(bie),每有后(hou)(hou)天(tian)(tian)鬧(nao)黃之(zhi)(zhi)(zhi)弊。歷古丹經,不敢逕示(shi)由中升(sheng)降(jiang),而但示(shi)以(yi)由任而降(jiang)、由督而升(sheng),職此(ci)(ci)故也(ye)。是經慈(ci)示(shi),實為萬(wan)古未(wei)嘗少泄之(zhi)(zhi)(zhi)秘,而為證道(dao)捷徑(jing)。是故諄諄導以(yi)自(zi)然(ran)。自(zi)然(ran)則無后(hou)(hou)天(tian)(tian)升(sheng)降(jiang),升(sheng)降(jiang)純是先(xian)(xian)天(tian)(tian)矣。一(yi)(yi)得(de)(de)惟恐學者妄用心意,不從自(zi)然(ran),致(zhi)遭不測,識此(ci)(ci)數行,以(yi)告同學云。〕 



凝 神 入 竅 章 第 二(er) 


  尹(yin)真人曰:太上云(謹遵山本(ben)增之):吾從(cong)無(wu)量劫來,觀(guan)心得(de)道,乃至虛無(wu)。夫(fu)觀(guan)心者,非觀(guan)肉(rou)團之血心,若觀(guan)此心,則有血熱(鈔(chao)本(ben)熱作(zuo)凝)火旺(鈔(chao)本(ben)火旺作(zuo)氣滯)之思,不(bu)可不(bu)慎也。


  〔閔小艮曰:謹(jin)按太上觀(guan)(guan)心,核屬三觀(guan)(guan),蓋即內觀(guan)(guan)外觀(guan)(guan)遠觀(guan)(guan)也。人(ren)心雖妄(wang),當于(yu)此(ci)心之(zhi)(zhi)后而退(tui)藏(zang)之(zhi)(zhi),妙(miao)用(yong)無(wu)窮(qiong),皆基于(yu)此(ci)。其(qi)法蓋以觀(guan)(guan)虛觀(guan)(guan)無(wu)且觀(guan)(guan)靜寂耳!如是觀(guan)(guan)若勿觀(guan)(guan),個中玄(xuan)竅始開,若一(yi)雜(za)有意念,其(qi)弊(bi)莫測,故有不可不慎之(zhi)(zhi)戒。〕


  人有(you)三(san)心(xin)(xin),曰人心(xin)(xin)道心(xin)(xin)天(tian)(tian)心(xin)(xin)。人心(xin)(xin)者,妄心(xin)(xin)也(ye);道心(xin)(xin)者、照心(xin)(xin)也(ye);天(tian)(tian)心(xin)(xin)者,玄關祖竅,氣穴(xue)是也(ye)。太(tai)上(shang)觀心(xin)(xin)者,以道心(xin)(xin)而普照天(tian)(tian)心(xin)(xin)也(ye)。 


  又曰(yue)(鈔本誤(wu)作(zuo)南樵(qiao)子(zi)曰(yue),茲準(zhun)山(shan)本訂正之(zhi)(zhi)(zhi)(zhi)):入(ru)竅(qiao)觀心(xin)之(zhi)(zhi)(zhi)(zhi)法:凝(ning)神(shen)(shen)(shen)定(ding)(ding)息、清虛自(zi)(zi)(zi)然、六(liu)根(gen)大(da)定(ding)(ding)、百脈平和,將向(xiang)來夾(jia)脊雙關(guan)所(suo)凝(ning),潛入(ru)命(ming)(ming)(ming)府,送歸大(da)冶牢封(feng)固。命(ming)(ming)(ming)門一(yi)(yi)竅(qiao),即臍(qi)后一(yi)(yi)寸(cun)二分,天(tian)心(xin)是也,一(yi)(yi)名(ming)神(shen)(shen)(shen)爐,又名(ming)坤爐(此(ci)(ci)(ci)句準(zhun)山(shan)本增之(zhi)(zhi)(zhi)(zhi)),而(er)(er)(er)息之(zhi)(zhi)(zhi)(zhi)起、息之(zhi)(zhi)(zhi)(zhi)止,在(zai)(zai)此(ci)(ci)(ci)一(yi)(yi)穴(xue)(xue)(xue)(xue)。按(an)自(zi)(zi)(zi)氣穴(xue)(xue)(xue)(xue)起息,狀如(ru)爐煙,隨吾(wu)呼吸(xi)(xi),仍不(bu)外乎黃庭為(wei)(wei)之(zhi)(zhi)(zhi)(zhi)主(zhu)張者,蓋有(you)元(yuan)神(shen)(shen)(shen)在(zai)(zai)也。調處(chu)(chu)之(zhi)(zhi)(zhi)(zhi)法,乃(nai)(nai)(nai)以(yi)道心(xin)而(er)(er)(er)照(zhao)天(tian)心(xin),則(ze)(ze)此(ci)(ci)(ci)靈(ling)(ling)谷之(zhi)(zhi)(zhi)(zhi)中,氣機(ji)雖繁(fan),有(you)神(shen)(shen)(shen)以(yi)主(zhu),亦仍如(ru)如(ru)不(bu)動(dong);本體(ti)常存(cun),神(shen)(shen)(shen)與氣合(he),緊緊不(bu)離,是名(ming)外煉,而(er)(er)(er)不(bu)失(shi)夫胎(tai)息。蓋如(ru)凝(ning)神(shen)(shen)(shen)于(yu)(yu)(yu)炁穴(xue)(xue)(xue)(xue)(是神(shen)(shen)(shen)室也),時(shi)(shi)時(shi)(shi)收視返聽(ting)、照(zhao)顧不(bu)已,則(ze)(ze)此(ci)(ci)(ci)氣穴(xue)(xue)(xue)(xue)(是坤爐也),亦自(zi)(zi)(zi)寂(ji)寂(ji)惺惺、永無(wu)昏(hun)沈,而(er)(er)(er)睡魔自(zi)(zi)(zi)遣,且能應抽應添,運用(yong)自(zi)(zi)(zi)如(ru)矣。《楞嚴經》云:“一(yi)(yi)根(gen)既(ji)返元(yuan),六(liu)根(gen)自(zi)(zi)(zi)解脫(tuo)。”蓋無(wu)六(liu)根(gen)則(ze)(ze)無(wu)六(liu)識,無(wu)六(liu)識則(ze)(ze)無(wu)輪回種(zhong)子(zi),既(ji)無(wu)種(zhong)子(zi),則(ze)(ze)我一(yi)(yi)點真(zhen)心(xin),獨立無(wu)倚、空(kong)空(kong)蕩蕩、光光凈凈,斯(si)萬劫(jie)而(er)(er)(er)常存(cun)也。每見(jian)專務(wu)(wu)頂門之(zhi)(zhi)(zhi)(zhi)性為(wei)(wei)宗者,是不(bu)知(zhi)命(ming)(ming)(ming)也;專務(wu)(wu)坤爐修(xiu)命(ming)(ming)(ming)為(wei)(wei)宗者,是不(bu)知(zhi)性也。純陽曰(yue):“修(xiu)命(ming)(ming)(ming)不(bu)修(xiu)性,此(ci)(ci)(ci)是修(xiu)行(xing)第一(yi)(yi)病;只修(xiu)祖性不(bu)修(xiu)丹(dan),萬劫(jie)陰(yin)靈(ling)(ling)難入(ru)圣(sheng)。”若此(ci)(ci)(ci)凝(ning)神(shen)(shen)(shen)入(ru)竅(qiao)之(zhi)(zhi)(zhi)(zhi)法,乃(nai)(nai)(nai)性命(ming)(ming)(ming)雙修(xiu)之(zhi)(zhi)(zhi)(zhi)訣(jue),蓋得(de)(de)中央(yang)黃暈所(suo)結之(zhi)(zhi)(zhi)(zhi)神(shen)(shen)(shen)以(yi)宰之(zhi)(zhi)(zhi)(zhi)耳!人若識于(yu)(yu)(yu)此(ci)(ci)(ci)處(chu)(chu),而(er)(er)(er)迎吾(wu)一(yi)(yi)點元(yuan)神(shen)(shen)(shen)入(ru)于(yu)(yu)(yu)元(yuan)始祖竅(qiao)、天(tian)心(xin)氣穴(xue)(xue)(xue)(xue)之(zhi)(zhi)(zhi)(zhi)中,綿綿續續,勿助(zhu)勿忘,引(yin)而(er)(er)(er)親之(zhi)(zhi)(zhi)(zhi),一(yi)(yi)若升于(yu)(yu)(yu)無(wu)何有(you)之(zhi)(zhi)(zhi)(zhi)鄉(xiang),則(ze)(ze)少焉呼吸(xi)(xi)相(xiang)含(han)、神(shen)(shen)(shen)氣相(xiang)抱,結為(wei)(wei)丹(dan)母,鎮在(zai)(zai)下田;待(dai)時(shi)(shi)至時(shi)(shi),則(ze)(ze)攝(she)吾(wu)身先天(tian)靈(ling)(ling)物(wu),上引(yin)三(san)才真(zhen)一(yi)(yi),油(you)然下入(ru),合(he)我身中鉛(qian)汞(gong),即成無(wu)上英華,融而(er)(er)(er)化(hua)之(zhi)(zhi)(zhi)(zhi),有(you)如(ru)北(bei)辰居所(suo)眾星皆拱之(zhi)(zhi)(zhi)(zhi)驗(yan),是皆元(yuan)神(shen)(shen)(shen)潛入(ru)氣穴(xue)(xue)(xue)(xue)所(suo)致(zhi),故爾(er)諸氣歸根(gen),萬神(shen)(shen)(shen)聽(ting)令(ling)。然而(er)(er)(er)古哲謂是黃葉、非真(zhen)金也。必(bi)須久(jiu)久(jiu)行(xing)之(zhi)(zhi)(zhi)(zhi),先天(tian)性命(ming)(ming)(ming)真(zhen)正合(he)一(yi)(yi),如(ru)汞(gong)投鉛(qian)而(er)(er)(er)相(xiang)制伏,而(er)(er)(er)大(da)丹(dan)真(zhen)孕(yun)其中矣!蓋以(yi)此(ci)(ci)(ci)段功(gong)夫,神(shen)(shen)(shen)既(ji)入(ru)竅(qiao),則(ze)(ze)呼吸(xi)(xi)一(yi)(yi)在(zai)(zai)竅(qiao)內(nei),而(er)(er)(er)吾(wu)鼻中呼吸(xi)(xi),只有(you)一(yi)(yi)點而(er)(er)(er)微(wei)若無(wu),方(fang)為(wei)(wei)入(ru)竅(qiao)之(zhi)(zhi)(zhi)(zhi)驗(yan)。驗(yan)驗(yan)不(bu)失(shi),乃(nai)(nai)(nai)得(de)(de)真(zhen)金焉。 


  〔南樵子(zi)曰(鈔(chao)本誤作(zuo)師(shi)又復(fu)言,蓋誤。將經(jing)又曰作(zuo)南樵子(zi)曰,故(gu)誤以(yi)此(ci)注反作(zuo)師(shi)又復(fu)言。今準山本正之(zhi)):此(ci)一(yi)(yi)章功夫(fu),妙(miao)在運雙關所凝之(zhi)神,藏于(yu)氣穴,守而不離,則天地元始祖(zu)氣,得以(yi)相通而入也(ye)。凡(fan)修持者,每日以(yi)子(zi)午卯酉四時(shi)(shi)為則,每時(shi)(shi)或坐一(yi)(yi)香三香,斯時(shi)(shi)毛(mao)竅已(yi)開(kai),必須(xu)再(zai)坐一(yi)(yi)二香,將神一(yi)(yi)斂,下坐,方可(ke)出戶,否則恐干外邪,故(gu)亦不可(ke)不慎。

  閔小艮曰:此章玄論皆(jie)屬丹經所(suo)未泄,了(le)道成(cheng)真,秘(mi)旨備矣。中被魔(mo)學節改,幸道不終隱(yin),得準山本(ben)一一訂正,夫豈人力也(ye)哉!〕 




神 息 相 依 章 第 三 


  尹真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)人曰(謹(jin)遵山本(ben)增之(zhi)(zhi)):天(tian)(tian)谷之(zhi)(zhi)神(shen)(shen),湛(zhan)然寂(ji)然,真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)性(xing)(xing)也(ye);神(shen)(shen)爐(lu)之(zhi)(zhi)中(zhong),真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)氣(qi)(qi)(qi)(qi)(qi)氤氳而(er)不息者(zhe),真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)命也(ye)。他兩個才是(shi)(shi)真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)水(shui)火(huo)(huo)、真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)烏兔、真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)夫(fu)婦、真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)性(xing)(xing)命。使二(er)者(zhe)紐(niu)結一(yi)(yi)團、混(hun)合(he)一(yi)(yi)處、煉(lian)在一(yi)(yi)爐(lu),二(er)六時中(zhong),神(shen)(shen)不離氣(qi)(qi)(qi)(qi)(qi),氣(qi)(qi)(qi)(qi)(qi)不離神(shen)(shen),性(xing)(xing)不離命,命不離性(xing)(xing),二(er)者(zhe)則(ze)二(er)而(er)一(yi)(yi)、一(yi)(yi)而(er)二(er)者(zhe)也(ye)。其(qi)(qi)(qi)功與前章(zhang)之(zhi)(zhi)功一(yi)(yi)貫而(er)下,每(mei)日子前午后,定(ding)(ding)息靜坐,開天(tian)(tian)門以(yi)(yi)(yi)采(cai)先(xian)天(tian)(tian),閉地戶以(yi)(yi)(yi)守胎息,納四時之(zhi)(zhi)正氣(qi)(qi)(qi)(qi)(qi)以(yi)(yi)(yi)歸正室(shi)、以(yi)(yi)(yi)養胎真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen),漸(jian)采(cai)漸(jian)煉(lian)以(yi)(yi)(yi)完乾(qian)體(ti),以(yi)(yi)(yi)全親(qin)之(zhi)(zhi)所生(sheng)(sheng)、天(tian)(tian)之(zhi)(zhi)所賦(fu)。真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)汞八兩,真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)鉛半斤,氣(qi)(qi)(qi)(qi)(qi)若(ruo)嬰兒(er),陰(yin)陽(yang)吻合(he),混(hun)沌不分,出(chu)(chu)息微(wei)微(wei),入息綿(mian)綿(mian),內氣(qi)(qi)(qi)(qi)(qi)不出(chu)(chu),外氣(qi)(qi)(qi)(qi)(qi)反入,久之(zhi)(zhi)神(shen)(shen)爐(lu)藥(yao)生(sheng)(sheng),丹田(tian)火(huo)(huo)熾(chi),兩腎(shen)湯煎,此胎息還元之(zhi)(zhi)初(chu)、眾(zhong)妙歸根(gen)之(zhi)(zhi)始(shi)也(ye)。則(ze)一(yi)(yi)刻功夫(fu),可奪天(tian)(tian)地一(yi)(yi)年之(zhi)(zhi)節候,璇璣停輪,日月合(he)璧,真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)是(shi)(shi):萬里陰(yin)沈春氣(qi)(qi)(qi)(qi)(qi)到,九霄清徹露華凝(ning)。妙矣哉,真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)陽(yang)交感之(zhi)(zhi)候歟!蓋神(shen)(shen)入氣(qi)(qi)(qi)(qi)(qi)中(zhong),猶(you)天(tian)(tian)氣(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)降于地;氣(qi)(qi)(qi)(qi)(qi)與神(shen)(shen)合(he),猶(you)地道之(zhi)(zhi)承(cheng)于天(tian)(tian)。《易(yi)》曰:大哉乾(qian)元,萬物資始(shi)也(ye)。蓋一(yi)(yi)陽(yang)不生(sheng)(sheng)于復而(er)生(sheng)(sheng)于坤,坤雖至陰(yin),然陰(yin)里藏陽(yang),大藥(yao)之(zhi)(zhi)生(sheng)(sheng)實根(gen)柢于此。藥(yao)將(jiang)產時,就與孕(yun)婦保胎一(yi)(yi)般,一(yi)(yi)切飲食(shi)起(qi)居,俱要小心(xin)謹(jin)慎。詩(shi)云:“潮來(lai)水(shui)面侵堤岸,風(feng)定(ding)(ding)江心(xin)絕(jue)浪波。性(xing)(xing)寂(ji)情空心(xin)不動,坐無(wu)昏憒睡無(wu)魔。”此惟凝(ning)神(shen)(shen)氣(qi)(qi)(qi)(qi)(qi)穴、定(ding)(ding)心(xin)覺海,元神(shen)(shen)與真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)氣(qi)(qi)(qi)(qi)(qi)相依(yi)相戀,自然神(shen)(shen)滿不思(si)睡,而(er)真(zhen)(zhen)(zhen)(zhen)(zhen)(zhen)精自凝(ning)、鉛汞自投、胎嬰自棲、三尸自滅、九蟲(chong)自出(chu)(chu),其(qi)(qi)(qi)身自覺安而(er)輕(qing),其(qi)(qi)(qi)神(shen)(shen)自覺圓而(er)明,若(ruo)此便是(shi)(shi)長生(sheng)(sheng)路,休(xiu)問道之(zhi)(zhi)成(cheng)不成(cheng)。此境必待神(shen)(shen)爐(lu)藥(yao)生(sheng)(sheng)、丹田(tian)火(huo)(huo)熾(chi)、兩腎(shen)煎湯,方見(jian)此效,方可行開關(guan)之(zhi)(zhi)功。 


  又(you)曰(青羊(yang)鈔本誤作(zuo)南樵子(zi)曰,茲準梓(zi)本訂(ding)歸(gui)經文(wen)錄之):修真(zhen)之土,果能(neng)將夾脊雙關(guan)所凝之神藏(zang)于(yu)氣穴,守而不離,則(ze)一呼一吸,奪先天元始祖氣盡(jin)入氣穴之中;久而其氣充滿,暢于(yu)四肢、散于(yu)百骸,無有阻滯,則(ze)自然兩腎湯(tang)煎、丹田火熱而開(kai)關(guan)也。 


  〔南(nan)樵(qiao)子(zi)曰:此(ci)(ci)一段功(gong)夫(fu),妙在(zai)照(zhao)之(zhi)(zhi)一字。照(zhao)者(zhe)(zhe),慧(hui)(hui)目也,慧(hui)(hui)日照(zhao)破昏衢,能(neng)見(jian)(jian)(jian)本來面目。《心(xin)經(jing)》云:照(zhao)見(jian)(jian)(jian)五蘊皆空。空者(zhe)(zhe),光明(ming)之(zhi)(zhi)象也。五蘊皆空,則六(liu)識無(wu)倚(yi)、九竅(qiao)玲(ling)瓏(long)、百關(guan)透(tou)徹,空空蕩蕩,光光凈(jing)凈(jing)。惟到(dao)此(ci)(ci)地,方為復我本來之(zhi)(zhi)天真,還(huan)我無(wu)極(ji)之(zhi)(zhi)造(zao)化。明(ming)心(xin)見(jian)(jian)(jian)性,汞去金存(cun),再行(xing)添油入(ru)竅(qiao)之(zhi)(zhi)功(gong),神(shen)息永不相(xiang)離,只待嬰兒成(cheng)形、移居內院方歇止。

  閔(min)小艮(gen)曰(yue):按此內院,即是泥丸,又為玉清(qing)宮,元神坐以(yi)待詔飛升之(zhi)地也。〕?


聚 火 開 關 章 第 四 


  尹真(zhen)人曰(鈔本誤作南樵子(zi)):開(kai)關乃修真(zhen)首務(wu),胎息即證道根基。未有不守胎息而望開(kai)關、不待開(kai)關而能長生在世者(zhe)。許旌陽曰:關未開(kai),休(xiu)打(da)坐,如無麥子(zi)空挨磨(mo);開(kai)得關,透得鎖,六(liu)道輪(lun)回可(ke)躲過。此確論也。 

  〔閔小(xiao)艮曰:此(ci)關(guan)是元關(guan),乃(nai)(nai)即尾閭關(guan),故(gu)可(ke)聚(ju)火(huo)以開(kai)(kai),上(shang)而夾(jia)脊雙關(guan)亦然,皆可(ke)以運行(xing)開(kai)(kai)者。鎖則無縫鎖,大造用以封鎖玄竅者也。法(fa)惟虛寂(ji)之極(ji),先天匙現,豁然洞啟(qi)。此(ci)竅一啟(qi),九竅齊開(kai)(kai),而胎息得行(xing),大道乃(nai)(nai)有(you)路焉矣。然按(an)章旨(zhi),真(zhen)人蓋(gai)為(wei)玄關(guan)未(wei)開(kai)(kai)者而發,乃(nai)(nai)從色身(shen)上(shang)攻去積(ji)陰,則行(xing)無病阻,是亦一法(fa)也。余更(geng)進(jin)而寂(ji)體,真(zhen)人另有(you)玄意,乃(nai)(nai)補首章所未(wei)示,恐人專事中透捷法(fa),而置任(ren)督于(yu)勿(wu)理,則于(yu)生生妙(miao)用未(wei)免(mian)。功訣亦非至(zhi)庸(yong)至(zhi)正功法(fa)。此(ci)功行(xing)后,則于(yu)色身(shen)固大利,而于(yu)法(fa)身(shen)得培,更(geng)無欠缺,后學(xue)遵(zun)循中透,亦無混入鬧黃之誤,玄意蓋(gai)如此(ci)。〕?


  開關之法,擇黃道吉日,入室靜定,開天門以采先天,閉地戶以守胎息,謹候神爐藥生、丹田火熾、兩腎湯煎,見此功效,上閉巽竅、塞兌垂簾,神息歸根,以意引氣,沈于尾間,自與水中真火紐作一股,直撞三關(鈔本作自有天然真火誤),當此之時,切勿散漫,倒提金鎖鎖,以心役神、以神馭氣、以氣沖火,火熾金鎔,默默相沖,自一息至數百息,必要撞開尾閭,火通金過太元關,而閭口內覺刺痛,此乃尾閭開關之驗。一意后沖,緊撮穀道,以鼻息在閭抽吸,內提上去,如推車上高坡陡處,似撐船到急水灘頭,不得停篙住手,猛烹急煉,直逼上升,再經夾脊雙關,仍然刺痛,此又二關開通之驗。以神合氣,以氣凝神,舌拄上腭,目視頂門,運過玉枕,直達泥丸頂上,融融溫煖,息數周天數足,以目左旋三十六轉,鉛與汞合,真氣入腦而化為髓。再候藥生,仍行前功,每日晝夜,或行五七九次,行之百日,任督自然交會。一元上下,旋轉如輪,前降后升,絡繹不絕。內有一股氤氳之氣,如云如霧,騰騰上升,沖透三關,直達紫府;漸采漸凝,久則金氣布滿九宮,補腦之余,化而為甘露,異香異美,降入口中,以意送入黃庭土府,散于百絡,否則送爐。如是三關透徹,百脈調合,一身快暢,上下流通,所謂“醍醐灌頂得清涼、同入混爐大道場”者此也(鈔本于土府下少兩句)。百日之功,無閒時刻,關竅大開,方可行采藥歸壺之事。不然,縱遇大藥而關竅不開,徒費神機,采亦全無應驗。張三豐云:“不煉還丹先煉性,未修大道且修心。修心自然丹性至,性至然后藥材生。”還虛子曰:“開關之法,妙在神守雙關一竅,此竅能通十二經絡,善透八萬四千毛竅,神凝于此,閉息行持,久之精滿氣化,氣化自然沖開三關、流通百脈、暢于四肢,竅竅光明,此為上根利器也。”然于中下之士,或又行功怠緩,則關竅難開,必得丹田火熾,兩腎煎場,依法運行,方能開通。故經云:“天之神棲于日,人之棲于目。”古人謂目之所至,神亦至焉;神之所至,氣亦至焉。又云:“神行則氣行,神住則氣住。”開關功夫,不外乎此。 


  〔南樵子曰(鈔本(ben)誤纂(zuan)下文入(ru)經,故無四字,茲(zi)準山(shan)(shan)本(ben)訂正文):此章功夫,始而(er)(er)妙在神(shen)氣紐作一股(gu),默默透(tou)后(hou)上沖,次而(er)(er)直如推車至上半山(shan)(shan),似渡江臨(lin)急流水,必要登巔達岸而(er)(er)后(hou)已,學者專心(xin)致(zhi)志,努力(li)行持,自有(you)此效。 


  閔(min)小艮曰:先師太虛翁云(yun):呂祖醫(yi)世(shi)(shi)功法入手,亦以(yi)開(kai)關(guan)為(wei)第(di)一義,大可(ke)即此(ci)章以(yi)治身(shen),即可(ke)準此(ci)功以(yi)醫(yi)世(shi)(shi)。細體以(yi)行,身(shen)無(wu)有(you)不治,世(shi)(shi)無(wu)有(you)不安泰也。其效乃在流(liu)通(tong)(tong)百脈,暢于四肢,而難在通(tong)(tong)關(guan)透竅也。關(guan)開(kai)乃有(you)用(yong),竅透用(yong)始得當,治身(shen)其然,治世(shi)(shi)亦爾也。〕?



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采 藥 歸 壺 章 第 五 


  尹(yin)真人(ren)(ren)曰(謹準山本(ben)增之(zhi)(zhi)(zhi)):采藥必用夜半子(zi)時(shi)(shi)(shi)一(yi)(yi)陽(yang)(yang)(yang)初動者,其(qi)時(shi)(shi)(shi)太陽(yang)(yang)(yang)正在(zai)北方,而人(ren)(ren)身之(zhi)(zhi)(zhi)氣(qi)在(zai)尾閭,正與天(tian)(tian)地(di)相應,乃(nai)(nai)可以盜(dao)天(tian)(tian)地(di)之(zhi)(zhi)(zhi)機、奪陰陽(yang)(yang)(yang)之(zhi)(zhi)(zhi)妙、煉(lian)魂魄而為一(yi)(yi)、合(he)性命以雙修(xiu)。蓋此(ci)(ci)時(shi)(shi)(shi)乃(nai)(nai)坤(kun)復之(zhi)(zhi)(zhi)際(ji),天(tian)(tian)地(di)開辟(pi)于(yu)(yu)(yu)(yu)此(ci)(ci)時(shi)(shi)(shi),日月(yue)合(he)璧于(yu)(yu)(yu)(yu)此(ci)(ci)時(shi)(shi)(shi),草木萌孽于(yu)(yu)(yu)(yu)此(ci)(ci)時(shi)(shi)(shi),人(ren)(ren)身陰陽(yang)(yang)(yang)交(jiao)會(hui)于(yu)(yu)(yu)(yu)此(ci)(ci)時(shi)(shi)(shi),至(zhi)(zhi)(zhi)人(ren)(ren)于(yu)(yu)(yu)(yu)此(ci)(ci)時(shi)(shi)(shi)而采藥,則(ze)內徵外應,若合(he)符節,乃(nai)(nai)天(tian)(tian)人(ren)(ren)合(he)發之(zhi)(zhi)(zhi)機,至(zhi)(zhi)(zhi)元而至(zhi)(zhi)(zhi)妙者也(ye)。經云:“食其(qi)時(shi)(shi)(shi),百骸理,盜(dao)其(qi)機,萬(wan)化(hua)安。”又云:“每(mei)當天(tian)(tian)地(di)交(jiao)合(he)時(shi)(shi)(shi),盜(dao)取陰陽(yang)(yang)(yang)造(zao)化(hua)機。”于(yu)(yu)(yu)(yu)亥末(mo)子(zi)初之(zhi)(zhi)(zhi)時(shi)(shi)(shi),清心靜(jing)坐,凝(ning)神定息,收視返聽,一(yi)(yi)念不生,萬(wan)緣(yuan)盡(jin)息;渾淪如(ru)(ru)太極之(zhi)(zhi)(zhi)未(wei)分,溟涬如(ru)(ru)兩儀(yi)之(zhi)(zhi)(zhi)未(wei)兆,湛(zhan)然如(ru)(ru)秋(qiu)江之(zhi)(zhi)(zhi)映(ying)月(yue),寂然似止水之(zhi)(zhi)(zhi)無(wu)波(bo),內不知乎(hu)吾(wu)身,外則(ze)忘乎(hu)宇宙(zhou)。虛極靜(jing)篤,心與天(tian)(tian)通,先天(tian)(tian)大(da)藥,隨我呼吸而入(ru)于(yu)(yu)(yu)(yu)黃庭(ting)。周天(tian)(tian)數足,鉛(qian)汞交(jiao)結(jie),天(tian)(tian)然真火(huo),熏蒸百脈,周流六虛,沖和八表。一(yi)(yi)霎時(shi)(shi)(shi)雷轟巽戶,電發坤(kun)門,五蘊空明,九(jiu)宮(gong)透徹,玉鼎湯(tang)煎,金(jin)爐火(huo)熾,黃芽遍地(di),白雪漫天(tian)(tian),鉛(qian)汞髓凝(ning),結(jie)如(ru)(ru)黍珠。三(san)十六宮(gong)花似錦,乾(qian)坤(kun)無(wu)處(chu)不春風。訣(jue)曰:“存神惟在(zai)腎,水火(huo)養潛龍(long),含(han)光(guang)須默默,調(diao)息順鴻蒙。”此(ci)(ci)乃(nai)(nai)封閉之(zhi)(zhi)(zhi)要(yao)訣(jue)也(ye)。(青羊鈔本(ben)此(ci)(ci)下(xia)有文六句(ju),梓本(ben)無(wu)之(zhi)(zhi)(zhi),蓋后人(ren)(ren)所攙也(ye),茲削而不錄(lu))。 


  〔南樵子曰(yue):修真煉至明心見性,歸真已得(de)(de)其半,學者果能九(jiu)竅玲(ling)瓏、五蘊空寂、百節(jie)透澈,則采藥亦易得(de)(de)。邱長(chang)春(chun)曰(yue):“深耕則易耨(nou),布種(zhong)為(wei)鉤玄。識(shi)得(de)(de)玄中奧,人(ren)元遍大千(qian)。”在人(ren)遇師(shi)不遇師(shi)耳!(此梓本原文,鈔本大有竄改(gai),不錄)


  閔小艮曰(yue):聞諸駐(zhu)世(shi)神(shen)人泥丸李翁諭我(wo)先師太(tai)(tai)虛翁云(yun):成道多門(men),而(er)采取非一。律(lv)宗所(suo)(suo)事為最高,蓋謂得自(zi)虛空也。得之(zhi)(zhi)之(zhi)(zhi)時(shi),學者(zhe)倘(tang)有遍體(ti)統熾之(zhi)(zhi)患,此(ci)情(qing)動于中之(zhi)(zhi)故(gu)。法(fa)惟退心于密,能(neng)感致太(tai)(tai)極(ji)(ji)真(zhen)陽(yang),陰焰(yan)自(zi)滅。夫(fu)此(ci)真(zhen)陽(yang),歸(gui)自(zi)坤(kun)位,升(sheng)得乾(qian)護,歸(gui)體(ti)太(tai)(tai)極(ji)(ji),故(gu)能(neng)降(jiang)熄燎原(yuan)之(zhi)(zhi)焰(yan)。然(ran)非涼德所(suo)(suo)能(neng)感降(jiang)吾(wu)身者(zhe)。是以(yi)學貴(gui)累行,名曰(yue)深耕;次惟大(da)隱朝市,不勞布(bu)種(zhong),自(zi)有人元(yuan)虛集,而(er)己則寂凈虛無以(yi)俟(si),此(ci)則律(lv)宗之(zhi)(zhi)所(suo)(suo)受授也。夫(fu)太(tai)(tai)極(ji)(ji)真(zhen)陽(yang),學者(zhe)德能(neng)感此(ci),必自(zi)頂門(men)而(er)下,且必滴頂應闕,霎時(shi)清涼,驗乃如(ru)此(ci),所(suo)(suo)謂“乾(qian)元(yuan)得自(zi)頂、三(san)界(jie)立清涼”是也。南樵所(suo)(suo)述,玄(xuan)乎(hu)玄(xuan)乎(hu),而(er)青羊鈔(chao)本削而(er)不錄(lu),故(gu)準梓(zi)本訂增(zeng)之(zhi)(zhi)。 


  又(you)曰:一(yi)得參究(jiu)遇師(shi)(shi)(shi)(shi)語意(yi),輾轉不(bu)成寐(mei),久之(zhi)(zhi),忽入(ru)一(yi)境,見我師(shi)(shi)(shi)(shi)太虛(xu)(xu)翁(weng),燕坐如生(sheng)平(ping),手執一(yi)卷青紙金書,曰:“此(ci)是瓊琯先(xian)生(sheng)所遺,鶴林(lin)彭(peng)君(jun)纂入(ru)《天仙枕(zhen)中(zhong)秘》,世間(jian)尚(shang)有(you)之(zhi)(zhi),訪可得者(zhe)(zhe)。”一(yi)得跪而閱之(zhi)(zhi),記其大旨(zhi),乃即(ji)《太上宗(zong)旨(zhi)》所載,須置活虎(hu)生(sheng)龍,備為(wei)勾引(yin)(yin),感(gan)太玄于(yu)虛(xu)(xu)際,是乃清凈道(dao)侶,以(yi)元引(yin)(yin)元、以(yi)一(yi)引(yin)(yin)一(yi),此(ci)自(zi)然通感(gan)之(zhi)(zhi)妙(miao)用。書內(nei)有(you)八(ba)十一(yi)偈,其七言曰:“活虎(hu)生(sheng)龍習靜時,虛(xu)(xu)空(kong)交(jiao)感(gan)不(bu)相知。無(wu)中(zhong)生(sheng)有(you)還歸彼,有(you)里(li)還無(wu)我得之(zhi)(zhi)。得此(ci)恍同巫峽雨(yu),全憑目力慎維持(chi)。”蓋言以(yi)目后透而升(sheng),斯無(wu)逐情外漏之(zhi)(zhi)弊。其殿偈四言,蓋釋(shi)師(shi)(shi)(shi)(shi)字(zi)之(zhi)(zhi)義(yi)(yi)。按《爾雅》“師(shi)(shi)(shi)(shi)眾(zhong)(zhong)也(ye)”,《玉篇(pian)》“像他(ta)人(ren)也(ye)”,是籍男女(nv)眾(zhong)(zhong)人(ren)以(yi)引(yin)(yin)元之(zhi)(zhi)義(yi)(yi)。如釋(shi)氏之(zhi)(zhi)無(wu)遮大會,即(ji)此(ci)妙(miao)用也(ye)。《禮(li)》曰:“師(shi)(shi)(shi)(shi)也(ye)者(zhe)(zhe),教之(zhi)(zhi)以(yi)事(shi)而喻諸德(de)者(zhe)(zhe)也(ye)。”教以(yi)事(shi),如集(ji)清凈道(dao)侶,以(yi)引(yin)(yin)太玄之(zhi)(zhi)事(shi);喻諸德(de),則(ze)兼有(you)積(ji)德(de)之(zhi)(zhi)旨(zhi)。師(shi)(shi)(shi)(shi)字(zi)之(zhi)(zhi)義(yi)(yi),所該如此(ci)。偈云(yun):“太玄真一(yi),極休如雌,感(gan)而遂通,行行合師(shi)(shi)(shi)(shi)。五(wu)五(wu)不(bu)圓,勿克(ke)應之(zhi)(zhi)。得之(zhi)(zhi)則(ze)榮,失之(zhi)(zhi)則(ze)枯。道(dao)無(wu)予奪,德(de)孤(gu)乃孤(gu)。”太虛(xu)(xu)翁(weng)曰:“斯貴(gui)自(zi)勉,毋辜負,爾自(zi)知。”又(you)曰:“后世必有(you)誤會者(zhe)(zhe),豈僅作(zuo)功行條數已(yi)裁!”二千五(wu)百人(ren)為(wei)師(shi)(shi)(shi)(shi),五(wu)五(wu)是解師(shi)(shi)(shi)(shi)中(zhong)眾(zhong)(zhong)字(zi)之(zhi)(zhi)義(yi)(yi)。孤(gu)者(zhe)(zhe)眾(zhong)(zhong)之(zhi)(zhi)反,曰德(de)孤(gu)乃孤(gu)者(zhe)(zhe),言無(wu)德(de)雖遇眾(zhong)(zhong),如不(bu)遇也(ye)。南樵所述師(shi)(shi)(shi)(shi)字(zi),隱含如許妙(miao)義(yi)(yi)也(ye)。南樵述而不(bu)之(zhi)(zhi)釋(shi),感(gan)師(shi)(shi)(shi)(shi)慈示,爰謹識之(zhi)(zhi)。〕 


卯 酉 周 天 章 第 六 

  尹真人(ren)(ren)曰:前章(zhang)先天(tian)(tian)(tian)大(da)藥(yao),入(ru)于(yu)黃庭,采(cai)(cai)藥(yao)也(ye)。此(ci)章(zhang)卯(mao)酉(you)周(zhou)夭,左(zuo)右(you)旋(xuan)(xuan)轉(zhuan),收功也(ye)。張(zhang)全(quan)一(yi)(yi)鉛(qian)(qian)火(huo)秘訣云(yun):“大(da)藥(yao)之(zhi)(zhi)(zhi)(zhi)生(sheng)有(you)時節,亥末(mo)子初正二刻。精神(shen)交(jiao)媾含(han)光華,恍恍惚惚生(sheng)明月。媾畢(bi)流(liu)下(xia)(xia)噴泡(pao)然(ran),一(yi)(yi)陽(yang)來復體(ti)(ti)輕(qing)泄(xie)。急(ji)須(xu)閉住太元關(guan),火(huo)逼金(jin)(jin)過尾閭(lv)穴(xue)。采(cai)(cai)時用目守泥(ni)九,垂于(yu)左(zuo)上(shang)(shang)且凝(ning)歇。謂之(zhi)(zhi)(zhi)(zhi)專理腦生(sheng)玄,右(you)邊放(fang)下(xia)(xia)復旋(xuan)(xuan)折。六(liu)爻(yao)數(shu)畢(bi)藥(yao)升乾(qian)(qian),陽(yang)極(ji)陰(yin)(yin)生(sheng)往右(you)遷。須(xu)開關(guan)門以退火(huo),目光下(xia)(xia)矚守坤(kun)(kun)田。右(you)上(shang)(shang)左(zuo)下(xia)(xia)六(liu)凝(ning)住,三八數(shu)了(le)一(yi)(yi)周(zhou)天(tian)(tian)(tian)。此(ci)是天(tian)(tian)(tian)然(ran)真火(huo)候,自(zi)然(ran)升降(jiang)(jiang)自(zi)抽(chou)添。也(ye)無(wu)弦望(wang)與(yu)晦(hui)朔,也(ye)無(wu)沐浴達(da)長篇。異名剪除譬喻掃(sao),只斯(si)數(shu)語是真詮(quan)。”此(ci)于(yu)采(cai)(cai)藥(yao)歸壺后行之(zhi)(zhi)(zhi)(zhi),則所結金(jin)(jin)丹不致耗(hao)散。大(da)藥(yao)采(cai)(cai)來歸鼎,若(ruo)不行卯(mao)酉(you)周(zhou)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)功,如有(you)車(che)無(wu)輪、有(you)舟無(wu)舵,欲求(qiu)遠載,其(qi)可得(de)乎?其(qi)法(fa)(fa):先以法(fa)(fa)器(qi)頂(ding)住太玄關(guan)口(kou),次以行氣(qi)主宰,下(xia)(xia)照(zhao)坤(kun)(kun)臍(qi)(qi),良久(jiu),徐(xu)(xu)徐(xu)(xu)從(cong)左(zuo)上(shang)(shang)照(zhao)乾(qian)(qian)頂(ding),少(shao)停(ting),從(cong)右(you)下(xia)(xia)降(jiang)(jiang)坤(kun)(kun)臍(qi)(qi),為一(yi)(yi)度(du),如此(ci)三十(shi)六(liu)轉(zhuan),為進陽(yang)火(huo);三十(shi)六(liu)度(du)畢(bi),去了(le)法(fa)(fa)器(qi),開關(guan)退火(huo),亦用行氣(qi)主宰,下(xia)(xia)照(zhao)坤(kun)(kun)臍(qi)(qi),良久(jiu),徐(xu)(xu)徐(xu)(xu)從(cong)右(you)上(shang)(shang)照(zhao)乾(qian)(qian)頂(ding),少(shao)停(ting),從(cong)左(zuo)下(xia)(xia)降(jiang)(jiang)坤(kun)(kun)臍(qi)(qi),為一(yi)(yi)度(du),如此(ci)二十(shi)四(si),為退陰(yin)(yin)符。純(chun)陽(yang)云(yun):“有(you)人(ren)(ren)問(wen)我修行法(fa)(fa),遙(yao)指天(tian)(tian)(tian)邊月一(yi)(yi)輪。”此(ci)即行氣(qi)主宰之(zhi)(zhi)(zhi)(zhi)義也(ye)。此(ci)功與(yu)采(cai)(cai)藥(yao)歸壺之(zhi)(zhi)(zhi)(zhi)功,共是一(yi)(yi)連。采(cai)(cai)取(qu)(qu)藥(yao)物于(yu)曲江之(zhi)(zhi)(zhi)(zhi)下(xia)(xia),聚(ju)火(huo)載金(jin)(jin)于(yu)乾(qian)(qian)頂(ding)之(zhi)(zhi)(zhi)(zhi)上(shang)(shang),乾(qian)(qian)坤(kun)(kun)交(jiao)媾于(yu)九宮(gong),周(zhou)天(tian)(tian)(tian)運轉(zhuan)而(er)(er)凝(ning)結,故清者凝(ning)結于(yu)乾(qian)(qian)頂(ding),濁者流(liu)歸于(yu)坤(kun)(kun)爐(lu)。逐日如此(ci)抽(chou)添,如此(ci)交(jiao)媾,汞(gong)漸多而(er)(er)鉛(qian)(qian)漸少(shao),久(jiu)而(er)(er)鉛(qian)(qian)枯汞(gong)乾(qian)(qian)、陰(yin)(yin)剝陽(yang)純(chun),結成牟尼寶珠,是為金(jin)(jin)液大(da)還丹也(ye)。蓋(gai)坎(kan)(kan)中(zhong)之(zhi)(zhi)(zhi)(zhi)鉛(qian)(qian),原是九天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)真精,離(li)(li)中(zhong)之(zhi)(zhi)(zhi)(zhi)汞(gong),原是九天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)真氣(qi)。始因乾(qian)(qian)體(ti)(ti)一(yi)(yi)破,二物遂分(fen)兩弦,常人(ren)(ren)日離(li)(li)日分(fen),分(fen)盡而(er)(er)死;而(er)(er)至人(ren)(ren)法(fa)(fa)乾(qian)(qian)坤(kun)(kun)之(zhi)(zhi)(zhi)(zhi)體(ti)(ti),效(xiao)坎(kan)(kan)離(li)(li)之(zhi)(zhi)(zhi)(zhi)用,奪神(shen)功、改天(tian)(tian)(tian)命,而(er)(er)求(qiu)坎(kan)(kan)中(zhong)之(zhi)(zhi)(zhi)(zhi)鉛(qian)(qian)制(zhi)離(li)(li)中(zhong)之(zhi)(zhi)(zhi)(zhi)汞(gong),取(qu)(qu)坎(kan)(kan)中(zhong)之(zhi)(zhi)(zhi)(zhi)陽(yang)制(zhi)離(li)(li)中(zhong)之(zhi)(zhi)(zhi)(zhi)陰(yin)(yin),蓋(gai)陽(yang)純(chun)而(er)(er)復成乾(qian)(qian)元之(zhi)(zhi)(zhi)(zhi)體(ti)(ti)也(ye)。紫陽(yang)曰:“取(qu)(qu)將坎(kan)(kan)位中(zhong)心實,點化離(li)(li)宮(gong)腹內陰(yin)(yin)。自(zi)此(ci)變成乾(qian)(qian)健體(ti)(ti),潛(qian)藏飛躍(yue)盡由心。” 


  〔南(nan)樵子曰(鈔(chao)本誤纂入經):后升前降,采外(wai)藥(yao)也(ye),左旋三十六以(yi)(yi)進陽(yang)火(huo),右轉二十四以(yi)(yi)退陰(yin)符,皆(jie)收內藥(yao)而使來歸壺(hu),不(bu)致耗散,日積月(yue)久,煉(lian)成一黍米之珠,以(yi)(yi)成真人者,即(ji)此(ci)也(ye)。 


  偈曰(yue):移(yi)來北斗(dou)過(guo)南(nan)辰,兩手(shou)雙擎日(ri)月輪。飛趁昆(kun)侖山頂(ding)上,須臾(yu)化作(zuo)紫(zi)霄云(yun)。 


  閔(min)小艮曰:謹按此章(zhang),乃(nai)就(jiu)一(yi)身中,采取坎一(yi)以(yi)為(wei)種(zhong)子(zi),與上章(zhang)經(jing)義不(bu)一(yi)。上章(zhang)得自(zi)虛空,此章(zhang)成自(zi)神功者(zhe)也。〕 


長 養 圣 胎 章 第 七 

  尹真人曰:始初那點金精,渾然在鑛,因火相逼,遂上乾宮,漸采漸積,日烹日鎔,損之又損,煉之又煉,直至煙銷火滅,方才成一粒龍虎金丹。圓陀陀,活潑潑,輝煌閃灼,光耀昆侖,放則迸開天地竅,歸復隱于翠微宮。此時藥也不生,輪也不轉,液也不降,火也不炎,五氣俱朝于上陽,三花皆聚于乾頂,陽純陰剝,丹熟珠靈,此其候也。然鼎中有寶非真寶,欲重結靈胎,而此珠尚在昆侖,何由得下而結耶?必假我靈,申透真陽之氣以催之、太陽真火以逼之。催逼久則靈丹自應時而脫落,降入口中,化為金液而直射于丹扃之內。霎時云騰雨施、雷轟電掣,鏖戰片晌之間,而消盡一身陰滓,則百靈遂如車之輳轂,七寶直如水之朝宗矣。許宣平曰:“神居竅而千智生,丹入鼎而萬種化。”然我既得靈丹入鼎,內外交修,煉之又煉,至與天地合德,則太虛中自有一點真陽,從鼻竅而入于中宮,與我之靈丹合而為一。蓋吾身之靈,感天地之靈,內徵外應,渾然混合。老子云:“人能常清凈,天地悉皆歸”。當此兩陽乍合、圣胎初凝,必須時常照覺、謹慎護持,如小龍之初養珠,如幼女之初懷孕,牢關圣室,不可使之滲漏;更于一切時中、四威儀內,時時照顧,念念在茲,混混沌沌,如子在抱,終日如愚,不可須臾間斷也。葛仙翁曰:“息息歸中無間斷,天真胎里自堅凝。”陳虛白曰:“念不可起,念起則火炎;意不可散,意散則火冷。”惟要不起不散,含光默默,真息綿綿,此長養圣胎之火候也。 

  〔南樵(qiao)子曰:道之(zhi)(zhi)(zhi)所(suo)以(yi)長養圣胎者(zhe)(zhe)(zhe),不獨玄(xuan)門(men)為然,釋氏亦有(you)形成(cheng)出胎之(zhi)(zhi)(zhi)語(yu)。修真(zhen)(zhen)之(zhi)(zhi)(zhi)士,于(yu)靜定(ding)(ding)之(zhi)(zhi)(zhi)中(zhong)入(ru)三(san)(san)摩地者(zhe)(zhe)(zhe),謂道之(zhi)(zhi)(zhi)元(yuan)(yuan)神(shen)元(yuan)(yuan)氣元(yuan)(yuan)精,三(san)(san)者(zhe)(zhe)(zhe)合(he)一(yi)而(er)歸于(yu)天心(xin)(xin)一(yi)竅(qiao)(qiao)(qiao)也(ye)。釋氏謂之(zhi)(zhi)(zhi)正(zheng)定(ding)(ding)正(zheng)中(zhong)正(zheng)受,三(san)(san)昧真(zhen)(zhen)定(ding)(ding)而(er)入(ru)于(yu)真(zhen)(zhen)空大(da)定(ding)(ding)也(ye)。入(ru)定(ding)(ding)之(zhi)(zhi)(zhi)時,慧日懸(xuan)空朗(lang)大(da)千,大(da)道分明體自(zi)(zi)然。十月圣胎完就了,一(yi)聲霹靂出丹田。照天心(xin)(xin)一(yi)竅(qiao)(qiao)(qiao)者(zhe)(zhe)(zhe),以(yi)耳內(nei)聽此(ci)竅(qiao)(qiao)(qiao),以(yi)眼內(nei)觀此(ci)竅(qiao)(qiao)(qiao),如(ru)如(ru)不動,寂寂惺(xing)惺(xing),身如(ru)琉璃,內(nei)外明徹(che),包含(han)十方諸佛剎土,靜定(ding)(ding)自(zi)(zi)如(ru),虛空淡然,渾然一(yi)物,此(ci)為三(san)(san)昧真(zhen)(zhen)定(ding)(ding)法門(men)。 


  偈曰:男兒懷孕是胎仙,只為蟾光夜夜圓(yuan)。奪(duo)得陰陽(yang)真造化,身(shen)中自有玉清天。


  閔小艮曰(yue):謹按此章(zhang)(zhang),雙(shuang)承前兩(liang)章(zhang)(zhang)得(de)(de)藥歸(gui)壺,示(shi)以(yi)(yi)長養圣胎功也。蓋前兩(liang)章(zhang)(zhang)得(de)(de)法(fa)(fa)不(bu)(bu)同,而(er)(er)皆有(you)未(wei)盡(jin)善(shan)處。一由性功未(wei)純,而(er)(er)感外擾,致(zhi)有(you)燎原之(zhi)(zhi)(zhi)患;幸知累行積功,上感大(da)造,降(jiang)至(zhi)真陽,色身(shen)賴以(yi)(yi)拯救。然經此患,玉石俱傷,欲(yu)保功成(cheng)(cheng)(cheng),必(bi)須得(de)(de)法(fa)(fa)以(yi)(yi)撫以(yi)(yi)安(an)也。其次(ci)章(zhang)(zhang)之(zhi)(zhi)(zhi)失(shi),乃是(shi)(shi)(shi)(shi)(shi)命理未(wei)精,所(suo)(suo)采所(suo)(suo)得(de)(de),盡(jin)屬(shu)后天(tian),丹書所(suo)(suo)謂(wei)黃葉,不(bu)(bu)是(shi)(shi)(shi)(shi)(shi)真金(jin)。何以(yi)(yi)故?我身(shen)三寶,得(de)(de)自(zi)(zi)父(fu)母,父(fu)母得(de)(de)自(zi)(zi)天(tian)地,是(shi)(shi)(shi)(shi)(shi)太極無極之(zhi)(zhi)(zhi)降(jiang)本流末也。以(yi)(yi)人(ren)(ren)而(er)(er)論是(shi)(shi)(shi)(shi)(shi)先(xian)(xian)天(tian),以(yi)(yi)道而(er)(er)論尚(shang)屬(shu)后天(tian)。至(zhi)人(ren)(ren)知之(zhi)(zhi)(zhi),故必(bi)先(xian)(xian)事身(shen)中胎息,致(zhi)開(kai)先(xian)(xian)天(tian)玄(xuan)(xuan)關,摸著大(da)造鼻(bi)(bi)孔,同出(chu)同入,始(shi)(shi)得(de)(de)于(yu)中招(zhao)引(yin)(yin)人(ren)(ren)元,出(chu)坤(kun)(kun)入坤(kun)(kun)。按兩(liang)坤(kun)(kun)字(zi),上坤(kun)(kun)指坤(kun)(kun)方(fang),西南是(shi)(shi)(shi)(shi)(shi)也;下坤(kun)(kun)指人(ren)(ren)身(shen),坤(kun)(kun)腹是(shi)(shi)(shi)(shi)(shi)也。如是(shi)(shi)(shi)(shi)(shi)呼吸,自(zi)(zi)得(de)(de)一一收歸(gui)坤(kun)(kun)爐,朝(chao)烹夕(xi)煉,與(yu)夫(fu)平日(ri)所(suo)(suo)引(yin)(yin)所(suo)(suo)致(zhi)種(zhong)種(zhong)真元,煉而(er)(er)成(cheng)(cheng)(cheng)珠(zhu)者,引(yin)(yin)歸(gui)神(shen)室(shi)(shi),溶而(er)(er)成(cheng)(cheng)(cheng)一粒,乃為(wei)胎成(cheng)(cheng)(cheng)。先(xian)(xian)師太虛翁謂(wei)功至(zhi)此,方(fang)可(ke)從事長養,倘或(huo)所(suo)(suo)聚有(you)雜,必(bi)重加功力,以(yi)(yi)鎔以(yi)(yi)化。蓋以(yi)(yi)往昔所(suo)(suo)結,尚(shang)屬(shu)幻化之(zhi)(zhi)(zhi)胎,法(fa)(fa)惟仗(zhang)神(shen)逼出(chu)內院,鎔成(cheng)(cheng)(cheng)金(jin)液,重下坤(kun)(kun)爐,招(zhao)致(zhi)玄(xuan)(xuan)竅感降(jiang)之(zhi)(zhi)(zhi)一,與(yu)吾神(shen)爐煉物,融成(cheng)(cheng)(cheng)一粒,引(yin)(yin)歸(gui)神(shen)室(shi)(shi)中,以(yi)(yi)休以(yi)(yi)養,始(shi)(shi)得(de)(de)謂(wei)真種(zhong)。今按是(shi)(shi)(shi)(shi)(shi)章(zhang)(zhang)所(suo)(suo)言(yan),若合符節,則知是(shi)(shi)(shi)(shi)(shi)章(zhang)(zhang)所(suo)(suo)言(yan)鼻(bi)(bi)竅,不(bu)(bu)可(ke)認作人(ren)(ren)身(shen)鼻(bi)(bi)孔,此竅必(bi)是(shi)(shi)(shi)(shi)(shi)玄(xuan)(xuan)竅,而(er)(er)鼻(bi)(bi)則祖義焉(yan)耳!南樵子(zi)隱而(er)(er)未(wei)泄,恐誤后人(ren)(ren),不(bu)(bu)敢不(bu)(bu)白云。〕


乳 哺 嬰 兒 章 第 八 


  尹真(zhen)(zhen)人曰(yue):前面(mian)火候已(yi)足、圣胎(tai)已(yi)圓,若果之(zhi)(zhi)(zhi)(zhi)(zhi)必熟、兒(er)之(zhi)(zhi)(zhi)(zhi)(zhi)必生,彌歷(li)十月,脫出(chu)其(qi)(qi)胎(tai)。釋氏以(yi)此(ci)(ci)謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)法身,玄門以(yi)此(ci)(ci)謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)嬰(ying)(ying)兒(er)。蓋炁(qi)穴(鈔本作氣(qi),誤也。按此(ci)(ci)炁(qi)穴即(ji)是(shi)(shi)(shi)玄竅(qiao),又名神室(shi)(shi)。而(er)氣(qi)穴是(shi)(shi)(shi)神爐,又曰(yue)坤爐,乃為藥歸煅(duan)煉(lian)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo),而(er)炁(qi)穴乃是(shi)(shi)(shi)仙(xian)(xian)胎(tai)結養之(zhi)(zhi)(zhi)(zhi)(zhi)地,此(ci)(ci)不(bu)可以(yi)不(bu)辯者也)原是(shi)(shi)(shi)神仙(xian)(xian)長胎(tai)住(zhu)息之(zhi)(zhi)(zhi)(zhi)(zhi)鄉(xiang),赤(chi)子安身立(li)命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)處(chu)。嬰(ying)(ying)兒(er)既宴坐(zuo)靜室(shi)(shi)、安處(chu)道(dao)場,須(xu)藏(zang)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)玄玄,守(shou)(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)默默。始借坤母黃芽以(yi)育之(zhi)(zhi)(zhi)(zhi)(zhi),繼聚天地生氣(qi)以(yi)哺之(zhi)(zhi)(zhi)(zhi)(zhi)。此(ci)(ci)感彼應(ying),其(qi)(qi)中自(zi)(zi)呼自(zi)(zi)吸、自(zi)(zi)闔自(zi)(zi)辟、自(zi)(zi)動自(zi)(zi)靜、自(zi)(zi)由自(zi)(zi)在,若神仙(xian)(xian)逍遙于無(wu)(wu)何有之(zhi)(zhi)(zhi)(zhi)(zhi)鄉(xiang),若如(ru)(ru)來(lai)禪定于寂(ji)(ji)滅海之(zhi)(zhi)(zhi)(zhi)(zhi)場。雖到(dao)此(ci)(ci)大(da)安處(chu),仍須(xu)關元,勿(wu)令外(wai)(wai)(wai)緣(yuan)六塵魔(mo)(mo)賊所(suo)侵,內結煩惱奸回所(suo)亂。若坐(zuo)若臥,常施瑩凈之(zhi)(zhi)(zhi)(zhi)(zhi)功;時行(xing)時止,廣運(yun)維持之(zhi)(zhi)(zhi)(zhi)(zhi)力。方(fang)(fang)得六門不(bu)漏、一道(dao)常存,真(zhen)(zhen)體如(ru)(ru)如(ru)(ru),丹基永(yong)固。朝夕如(ru)(ru)此(ci)(ci)護持,如(ru)(ru)此(ci)(ci)保固,如(ru)(ru)龍之(zhi)(zhi)(zhi)(zhi)(zhi)養珠,如(ru)(ru)鶴(he)之(zhi)(zhi)(zhi)(zhi)(zhi)抱卵,而(er)不(bu)敢頃刻之(zhi)(zhi)(zhi)(zhi)(zhi)偶忘(wang),方(fang)(fang)謂(wei)(wei)真(zhen)(zhen)人潛(qian)深淵(yuan)、浮游守(shou)(shou)規中也。其(qi)(qi)法以(yi)眼觀內竅(qiao)、以(yi)耳聽內竅(qiao),潛(qian)藏(zang)飛躍,總是(shi)(shi)(shi)一心(xin)(xin)。則外(wai)(wai)(wai)無(wu)(wu)聲(sheng)色臭味之(zhi)(zhi)(zhi)(zhi)(zhi)牽,內無(wu)(wu)意(yi)必固我之(zhi)(zhi)(zhi)(zhi)(zhi)累,方(fang)(fang)寸虛(xu)(xu)(xu)明,萬綠澄寂(ji)(ji),而(er)我本來(lai)之(zhi)(zhi)(zhi)(zhi)(zhi)赤(chi)子,遂怡(yi)怡(yi)然(ran)安處(chu)其(qi)(qi)中矣!老子云:外(wai)(wai)(wai)其(qi)(qi)身而(er)身修,忘(wang)其(qi)(qi)形(xing)(xing)(xing)而(er)形(xing)(xing)(xing)存。如(ru)(ru)心(xin)(xin)空(kong)無(wu)(wu)礙,則神愈煉(lian)而(er)靈;身空(kong)無(wu)(wu)礙,則神愈煉(lian)而(er)愈精。煉(lian)到(dao)形(xing)(xing)(xing)與(yu)神而(er)相(xiang)涵(han),身與(yu)心(xin)(xin)而(er)為一,才(cai)是(shi)(shi)(shi)形(xing)(xing)(xing)神俱(ju)妙與(yu)道(dao)合真(zhen)(zhen)者。古仙(xian)(xian)云:此(ci)(ci)際嬰(ying)(ying)兒(er),漸(jian)露其(qi)(qi)形(xing)(xing)(xing),與(yu)人無(wu)(wu)異(yi),愈要含華(hua)隱曜、鎮靜心(xin)(xin)田者,若起歡心(xin)(xin),即(ji)為著魔(mo)(mo)。嬰(ying)(ying)兒(er)既長,自(zi)(zi)然(ran)脫竅(qiao),時而(er)上(shang)升乾頂,時而(er)出(chu)升虛(xu)(xu)(xu)際,時而(er)頓超(chao)三界(jie)外(wai)(wai)(wai),不(bu)在五行(xing)中,出(chu)沒(mei)隱現(xian),人莫能測。修道(dao)必經之(zhi)(zhi)(zhi)(zhi)(zhi)境,古哲處(chu)之(zhi)(zhi)(zhi)(zhi)(zhi),惟循清虛(xu)(xu)(xu)湛(zhan)寂(ji)(ji)焉,是(shi)(shi)(shi)為潛(qian)養圣嬰(ying)(ying)之(zhi)(zhi)(zhi)(zhi)(zhi)至道(dao)。 


  〔南樵子(zi)曰:火候已定(ding),圣(sheng)(sheng)胎(tai)已完(wan),全賴靈父圣(sheng)(sheng)母,陰(yin)陽凝結以成之(zhi)。雖(sui)然,嬰(ying)兒顯象,尚未老成,須六根大定(ding),萬慮(lv)全消,而同太虛(xu)之(zhi)至靜,則嬰(ying)兒宴居靜室、安處道場(chang),始能得靈父圣(sheng)(sheng)母虛(xu)無(wu)之(zhi)祖炁(qi),以養(yang)(yang)育(yu)之(zhi)。養(yang)(yang)育(yu)之(zhi)法(fa):神歸大定(ding),一毫不(bu)染,開天門以采光天,閉地(di)戶以守神室,無(wu)晝無(wu)夜,刻刻隄防,勿令外緣六塵所侵,內賊五(wu)陰(yin)嗔魔擾亂(luan),心心謹篤,三年嬰(ying)兒老成,自得升超天谷(gu),直與(yu)太虛(xu)不(bu)二矣。 


  偈曰:含養胞胎須十月,嬰兒乳(ru)哺要千朝。胎離欲界升內院,乘(cheng)時直(zhi)上紫云(yun)霄。


  閔(min)小艮曰:青羊(yang)鈔本,攙入(ru)門外漢語。如(ru)此章中,既(ji)云嬰兒既(ji)長,穴不能居(ju),又于注末攙入(ru)嬰兒老成(cheng),自尾閭上升天谷。既(ji)長而(er)穴不能居(ju),是肉身耶(ye),嬰兒乃(nai)由尾閭鉆上耶(ye);且焉有玄竅嫌窄(zhai)者,翻能透閭而(er)上?自相矛盾乃(nai)爾(er),茲(zi)準山本訂正(zheng)之。〕 


移 神 內 院 章 第 九 

  尹真(zhen)(zhen)人(ren)(ren)曰(yue)(yue)(yue):始(shi)而(er)(er)(er)(er)(er)(er)(er)(er)有(you)(you)(you)作(zuo)有(you)(you)(you)為(wei)(wei)者(zhe)(zhe)(zhe),采藥結丹以(yi)(yi)了命也(ye)(ye);終(zhong)而(er)(er)(er)(er)(er)(er)(er)(er)無(wu)(wu)(wu)(wu)(wu)作(zuo)無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)者(zhe)(zhe)(zhe),抱(bao)一(yi)(yi)(yi)(yi)冥心(xin)(xin)(xin)(xin)(xin)(xin)以(yi)(yi)了性(xing)也(ye)(ye)。施肩吾(wu)曰(yue)(yue)(yue):“達(da)摩面壁九年,方超內(nei)(nei)(nei)院;世尊冥心(xin)(xin)(xin)(xin)(xin)(xin)六載,始(shi)脫藩籠。”夫(fu)(fu)(fu)冥心(xin)(xin)(xin)(xin)(xin)(xin)者(zhe)(zhe)(zhe),深居(ju)(ju)靜(jing)室,端(duan)拱默默,一(yi)(yi)(yi)(yi)塵不(bu)(bu)(bu)(bu)(bu)(bu)(bu)染,萬慮(lv)潛消,無(wu)(wu)(wu)(wu)(wu)思無(wu)(wu)(wu)(wu)(wu)為(wei)(wei),任運自(zi)如(ru)(ru),無(wu)(wu)(wu)(wu)(wu)視無(wu)(wu)(wu)(wu)(wu)聽,抱(bao)神(shen)(shen)(shen)以(yi)(yi)靜(jing),體(ti)含虛(xu)(xu)(xu)極(ji)(ji)(ji)(ji),常(chang)覺(jue)(jue)常(chang)明(ming)(ming)(ming)(ming),此(ci)(ci)(ci)心(xin)(xin)(xin)(xin)(xin)(xin)常(chang)明(ming)(ming)(ming)(ming),則(ze)(ze)萬法(fa)(fa)歸一(yi)(yi)(yi)(yi),嬰兒(er)常(chang)居(ju)(ju)于清(qing)凈之(zhi)(zhi)(zhi)(zhi)境(jing),棲止(zhi)于不(bu)(bu)(bu)(bu)(bu)(bu)(bu)動之(zhi)(zhi)(zhi)(zhi)場,則(ze)(ze)色不(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)而(er)(er)(er)(er)(er)(er)(er)(er)礙(ai)之(zhi)(zhi)(zhi)(zhi),空(kong)(kong)(kong)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)而(er)(er)(er)(er)(er)(er)(er)(er)縛之(zhi)(zhi)(zhi)(zhi),體(ti)若虛(xu)(xu)(xu)空(kong)(kong)(kong),斯安然(ran)(ran)(ran)(ran)自(zi)在(zai)矣。陰長生(sheng)(sheng)曰(yue)(yue)(yue):“無(wu)(wu)(wu)(wu)(wu)位真(zhen)(zhen)人(ren)(ren)居(ju)(ju)上(shang)(shang)界,空(kong)(kong)(kong)寂(ji)更無(wu)(wu)(wu)(wu)(wu)塵可礙(ai),有(you)(you)(you)為(wei)(wei)功(gong)(gong)(gong)就又(you)(you)無(wu)(wu)(wu)(wu)(wu)為(wei)(wei),無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)也(ye)(ye)有(you)(you)(you)功(gong)(gong)(gong)夫(fu)(fu)(fu)在(zai)。”所謂(wei)(wei)居(ju)(ju)上(shang)(shang)界者(zhe)(zhe)(zhe),蓋(gai)即(ji)(ji)嬰兒(er)之(zhi)(zhi)(zhi)(zhi)棲天(tian)(tian)(tian)(tian)(tian)(tian)谷也(ye)(ye);空(kong)(kong)(kong)寂(ji)明(ming)(ming)(ming)(ming)心(xin)(xin)(xin)(xin)(xin)(xin)者(zhe)(zhe)(zhe),蓋(gai)即(ji)(ji)呂祖向(xiang)晦宴(yan)息、冥心(xin)(xin)(xin)(xin)(xin)(xin)合(he)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)法(fa)(fa)也(ye)(ye);無(wu)(wu)(wu)(wu)(wu)為(wei)(wei)也(ye)(ye)有(you)(you)(you)功(gong)(gong)(gong)夫(fu)(fu)(fu)在(zai)者(zhe)(zhe)(zhe),蓋(gai)即(ji)(ji)太上(shang)(shang)即(ji)(ji)身(shen)即(ji)(ji)世、即(ji)(ji)世即(ji)(ji)心(xin)(xin)(xin)(xin)(xin)(xin),遙(yao)相(xiang)固濟之(zhi)(zhi)(zhi)(zhi)宗旨。其(qi)次蓋(gai)即(ji)(ji)譚長真(zhen)(zhen)所云“嬰兒(er)移居(ju)(ju)上(shang)(shang)丹田(tian),端(duan)拱冥心(xin)(xin)(xin)(xin)(xin)(xin)合(he)自(zi)然(ran)(ran)(ran)(ran)。修(xiu)(xiu)道(dao)(dao)(dao)三(san)(san)千功(gong)(gong)(gong)行(xing)滿,憑(ping)他(ta)(ta)作(zuo)佛(fo)與(yu)升仙(xian)”也(ye)(ye)。謂(wei)(wei)必移居(ju)(ju)天(tian)(tian)(tian)(tian)(tian)(tian)谷者(zhe)(zhe)(zhe),非必以(yi)(yi)地(di)(di)(di)峻極(ji)(ji)(ji)(ji)于天(tian)(tian)(tian)(tian)(tian)(tian),實以(yi)(yi)其(qi)純(chun)一(yi)(yi)(yi)(yi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)雜(za)(za),嬰兒(er)居(ju)(ju)此(ci)(ci)(ci),自(zi)無(wu)(wu)(wu)(wu)(wu)一(yi)(yi)(yi)(yi)毫情(qing)念(nian)得(de)起(qi)。但起(qi)希(xi)仙(xian)作(zuo)佛(fo)之(zhi)(zhi)(zhi)(zhi)心(xin)(xin)(xin)(xin)(xin)(xin),便墮生(sheng)(sheng)死窟中(zhong)(zhong)(zhong),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)能(neng)(neng)得(de)出(chu)(chu)(chu)(chu)。夫(fu)(fu)(fu)此(ci)(ci)(ci)清(qing)凈體(ti)中(zhong)(zhong)(zhong),空(kong)(kong)(kong)空(kong)(kong)(kong)蕩蕩,晃晃朗(lang)朗(lang),一(yi)(yi)(yi)(yi)無(wu)(wu)(wu)(wu)(wu)所有(you)(you)(you),一(yi)(yi)(yi)(yi)無(wu)(wu)(wu)(wu)(wu)所住(zhu)。心(xin)(xin)(xin)(xin)(xin)(xin)體(ti)能(neng)(neng)知(zhi)(zhi),知(zhi)(zhi)即(ji)(ji)是(shi)(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin);心(xin)(xin)(xin)(xin)(xin)(xin)本虛(xu)(xu)(xu)寂(ji),至(zhi)(zhi)(zhi)(zhi)虛(xu)(xu)(xu)至(zhi)(zhi)(zhi)(zhi)靈(ling)。由(you)空(kong)(kong)(kong)寂(ji)虛(xu)(xu)(xu)靈(ling)而(er)(er)(er)(er)(er)(er)(er)(er)知(zhi)(zhi)者(zhe)(zhe)(zhe),先(xian)(xian)知(zhi)(zhi)也(ye)(ye);由(you)空(kong)(kong)(kong)寂(ji)虛(xu)(xu)(xu)靈(ling)而(er)(er)(er)(er)(er)(er)(er)(er)覺(jue)(jue)者(zhe)(zhe)(zhe),先(xian)(xian)覺(jue)(jue)也(ye)(ye);不(bu)(bu)(bu)(bu)(bu)(bu)(bu)慮(lv)而(er)(er)(er)(er)(er)(er)(er)(er)覺(jue)(jue)者(zhe)(zhe)(zhe),謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)正(zheng)(zheng)覺(jue)(jue);不(bu)(bu)(bu)(bu)(bu)(bu)(bu)思而(er)(er)(er)(er)(er)(er)(er)(er)知(zhi)(zhi)者(zhe)(zhe)(zhe),謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)真(zhen)(zhen)知(zhi)(zhi)。雖修(xiu)(xiu)空(kong)(kong)(kong),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)以(yi)(yi)空(kong)(kong)(kong)為(wei)(wei)證(zheng)(zheng),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)作(zuo)空(kong)(kong)(kong)想(xiang),即(ji)(ji)是(shi)(shi)(shi)真(zhen)(zhen)空(kong)(kong)(kong);雖修(xiu)(xiu)定(ding)(ding),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)以(yi)(yi)定(ding)(ding)為(wei)(wei)證(zheng)(zheng),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)作(zuo)定(ding)(ding)想(xiang),即(ji)(ji)為(wei)(wei)真(zhen)(zhen)定(ding)(ding)。空(kong)(kong)(kong)定(ding)(ding)真(zhen)(zhen)極(ji)(ji)(ji)(ji),通(tong)(tong)(tong)達(da)無(wu)(wu)(wu)(wu)(wu)礙(ai),一(yi)(yi)(yi)(yi)旦天(tian)(tian)(tian)(tian)(tian)(tian)機透(tou)露,慧性(xing)靈(ling)通(tong)(tong)(tong),乍(zha)似蓮花開,恍如(ru)(ru)睡夢(meng)覺(jue)(jue),忽(hu)(hu)然(ran)(ran)(ran)(ran)現乾元之(zhi)(zhi)(zhi)(zhi)境(jing),充(chong)滿于上(shang)(shang)天(tian)(tian)(tian)(tian)(tian)(tian)下地(di)(di)(di)而(er)(er)(er)(er)(er)(er)(er)(er)無(wu)(wu)(wu)(wu)(wu)盡藏。此(ci)(ci)(ci)正(zheng)(zheng)心(xin)(xin)(xin)(xin)(xin)(xin)性(xing)常(chang)明(ming)(ming)(ming)(ming),炯炯不(bu)(bu)(bu)(bu)(bu)(bu)(bu)昧,晃朗(lang)宇宙,照(zhao)(zhao)徹(che)古今,變(bian)(bian)化莫(mo)測,神(shen)(shen)(shen)妙(miao)(miao)無(wu)(wu)(wu)(wu)(wu)方。雖具肉(rou)眼(yan),而(er)(er)(er)(er)(er)(er)(er)(er)開慧眼(yan)之(zhi)(zhi)(zhi)(zhi)光(guang)明(ming)(ming)(ming)(ming);匪(fei)易(yi)凡心(xin)(xin)(xin)(xin)(xin)(xin),而(er)(er)(er)(er)(er)(er)(er)(er)同佛(fo)心(xin)(xin)(xin)(xin)(xin)(xin)之(zhi)(zhi)(zhi)(zhi)覺(jue)(jue)照(zhao)(zhao)。此(ci)(ci)(ci)由(you)見(jian)(jian)性(xing)見(jian)(jian)到徹(che)處(chu),修(xiu)(xiu)行(xing)修(xiu)(xiu)到密處(chu),故(gu)得(de)一(yi)(yi)(yi)(yi)性(xing)圓明(ming)(ming)(ming)(ming)、六根頓定(ding)(ding)。何謂(wei)(wei)六通(tong)(tong)(tong)?玉(yu)陽太師曰(yue)(yue)(yue):“坐到靜(jing)時,陡然(ran)(ran)(ran)(ran)心(xin)(xin)(xin)(xin)(xin)(xin)光(guang)發(fa)(fa)現,內(nei)(nei)(nei)則(ze)(ze)自(zi)見(jian)(jian)肺肝,外(wai)(wai)(wai)則(ze)(ze)自(zi)見(jian)(jian)須眉(mei),知(zhi)(zhi)神(shen)(shen)(shen)踴躍,日(ri)賦萬言,說法(fa)(fa)談玄,無(wu)(wu)(wu)(wu)(wu)窮(qiong)(qiong)無(wu)(wu)(wu)(wu)(wu)極(ji)(ji)(ji)(ji),此(ci)(ci)(ci)是(shi)(shi)(shi)心(xin)(xin)(xin)(xin)(xin)(xin)境(jing)通(tong)(tong)(tong)也(ye)(ye);不(bu)(bu)(bu)(bu)(bu)(bu)(bu)出(chu)(chu)(chu)(chu)廬舍,預知(zhi)(zhi)未(wei)(wei)來(lai)(lai),身(shen)處(chu)室中(zhong)(zhong)(zhong),隔墻見(jian)(jian)物,此(ci)(ci)(ci)是(shi)(shi)(shi)神(shen)(shen)(shen)境(jing)通(tong)(tong)(tong)也(ye)(ye);正(zheng)(zheng)坐之(zhi)(zhi)(zhi)(zhi)間,霎時迷閟,混沌(dun)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)分(fen),少(shao)頃(qing),心(xin)(xin)(xin)(xin)(xin)(xin)竅豁然(ran)(ran)(ran)(ran)大(da)(da)(da)開,天(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)山河,猶如(ru)(ru)掌上(shang)(shang)觀(guan)(guan)紋,此(ci)(ci)(ci)是(shi)(shi)(shi)天(tian)(tian)(tian)(tian)(tian)(tian)眼(yan)通(tong)(tong)(tong)也(ye)(ye);能(neng)(neng)聞(wen)十方之(zhi)(zhi)(zhi)(zhi)語如(ru)(ru)耳邊音(yin),能(neng)(neng)憶前(qian)(qian)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)事(shi)(shi)如(ru)(ru)眼(yan)前(qian)(qian)境(jing),此(ci)(ci)(ci)是(shi)(shi)(shi)天(tian)(tian)(tian)(tian)(tian)(tian)耳通(tong)(tong)(tong)也(ye)(ye);或晝或夜,能(neng)(neng)入(ru)大(da)(da)(da)定(ding)(ding),上(shang)(shang)見(jian)(jian)天(tian)(tian)(tian)(tian)(tian)(tian)堂(tang),下見(jian)(jian)地(di)(di)(di)獄,觀(guan)(guan)透(tou)無(wu)(wu)(wu)(wu)(wu)數來(lai)(lai)劫及宿命所根,此(ci)(ci)(ci)是(shi)(shi)(shi)宿性(xing)通(tong)(tong)(tong)也(ye)(ye);神(shen)(shen)(shen)通(tong)(tong)(tong)變(bian)(bian)化,出(chu)(chu)(chu)(chu)入(ru)自(zi)如(ru)(ru),洞見(jian)(jian)眾生(sheng)(sheng)心(xin)(xin)(xin)(xin)(xin)(xin)內(nei)(nei)(nei)隱(yin)微之(zhi)(zhi)(zhi)(zhi)事(shi)(shi),意念(nian)未(wei)(wei)起(qi),了然(ran)(ran)(ran)(ran)先(xian)(xian)知(zhi)(zhi),此(ci)(ci)(ci)是(shi)(shi)(shi)他(ta)(ta)心(xin)(xin)(xin)(xin)(xin)(xin)通(tong)(tong)(tong)也(ye)(ye)。”若是(shi)(shi)(shi)者(zhe)(zhe)(zhe)何也(ye)(ye)?子思曰(yue)(yue)(yue):“心(xin)(xin)(xin)(xin)(xin)(xin)之(zhi)(zhi)(zhi)(zhi)精(jing)神(shen)(shen)(shen)謂(wei)(wei)之(zhi)(zhi)(zhi)(zhi)圣”,故(gu)心(xin)(xin)(xin)(xin)(xin)(xin)定(ding)(ding)而(er)(er)(er)(er)(er)(er)(er)(er)能(neng)(neng)慧,心(xin)(xin)(xin)(xin)(xin)(xin)寂(ji)而(er)(er)(er)(er)(er)(er)(er)(er)能(neng)(neng)感,心(xin)(xin)(xin)(xin)(xin)(xin)靜(jing)而(er)(er)(er)(er)(er)(er)(er)(er)能(neng)(neng)知(zhi)(zhi),心(xin)(xin)(xin)(xin)(xin)(xin)空(kong)(kong)(kong)而(er)(er)(er)(er)(er)(er)(er)(er)能(neng)(neng)靈(ling),心(xin)(xin)(xin)(xin)(xin)(xin)誠而(er)(er)(er)(er)(er)(er)(er)(er)能(neng)(neng)明(ming)(ming)(ming)(ming),心(xin)(xin)(xin)(xin)(xin)(xin)虛(xu)(xu)(xu)而(er)(er)(er)(er)(er)(er)(er)(er)能(neng)(neng)覺(jue)(jue)。功(gong)(gong)(gong)夫(fu)(fu)(fu)至(zhi)(zhi)(zhi)(zhi)此(ci)(ci)(ci),凡一(yi)(yi)(yi)(yi)切善惡境(jing)界,樓(lou)臺(tai)殿閣,諸佛(fo)眾仙(xian),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)可染著。此(ci)(ci)(ci)時須用虛(xu)(xu)(xu)空(kong)(kong)(kong)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao),而(er)(er)(er)(er)(er)(er)(er)(er)擴(kuo)而(er)(er)(er)(er)(er)(er)(er)(er)充(chong)之(zhi)(zhi)(zhi)(zhi),則(ze)(ze)我天(tian)(tian)(tian)(tian)(tian)(tian)谷之(zhi)(zhi)(zhi)(zhi)神(shen)(shen)(shen),升入(ru)大(da)(da)(da)虛(xu)(xu)(xu),合(he)而(er)(er)(er)(er)(er)(er)(er)(er)為(wei)(wei)一(yi)(yi)(yi)(yi)也(ye)(ye)。再加(jia)精(jing)進,將天(tian)(tian)(tian)(tian)(tian)(tian)谷元神(shen)(shen)(shen),煉到至(zhi)(zhi)(zhi)(zhi)極(ji)(ji)(ji)(ji)至(zhi)(zhi)(zhi)(zhi)妙(miao)(miao)之(zhi)(zhi)(zhi)(zhi)地(di)(di)(di),證(zheng)(zheng)成道(dao)(dao)(dao)果。太上(shang)(shang)曰(yue)(yue)(yue):“將此(ci)(ci)(ci)身(shen)世身(shen)心(xin)(xin)(xin)(xin)(xin)(xin),融歸入(ru)竅,外(wai)(wai)(wai)則(ze)(ze)混俗和光(guang),出(chu)(chu)(chu)(chu)處(chu)塵凡,而(er)(er)(er)(er)(er)(er)(er)(er)同流俗;往來(lai)(lai)行(xing)藏,不(bu)(bu)(bu)(bu)(bu)(bu)(bu)露圭角,而(er)(er)(er)(er)(er)(er)(er)(er)積陰功(gong)(gong)(gong);開誠普渡,以(yi)(yi)修(xiu)(xiu)以(yi)(yi)證(zheng)(zheng),是(shi)(shi)(shi)正(zheng)(zheng)性(xing)命雙修(xiu)(xiu)之(zhi)(zhi)(zhi)(zhi)妙(miao)(miao)用。”究其(qi)旨歸,不(bu)(bu)(bu)(bu)(bu)(bu)(bu)外(wai)(wai)(wai)皇極(ji)(ji)(ji)(ji)闔辟之(zhi)(zhi)(zhi)(zhi)玄功(gong)(gong)(gong)。《易(yi)》曰(yue)(yue)(yue)先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian)而(er)(er)(er)(er)(er)(er)(er)(er)天(tian)(tian)(tian)(tian)(tian)(tian)弗違者(zhe)(zhe)(zhe),蓋(gai)言機發(fa)(fa)于心(xin)(xin)(xin)(xin)(xin)(xin),兩大(da)(da)(da)之(zhi)(zhi)(zhi)(zhi)氣機,合(he)發(fa)(fa)而(er)(er)(er)(er)(er)(er)(er)(er)弗違也(ye)(ye)。此(ci)(ci)(ci)即(ji)(ji)人(ren)(ren)能(neng)(neng)宏道(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)旨。而(er)(er)(er)(er)(er)(er)(er)(er)功(gong)(gong)(gong)法(fa)(fa)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)外(wai)(wai)(wai)神(shen)(shen)(shen)棲天(tian)(tian)(tian)(tian)(tian)(tian)谷,行(xing)夫(fu)(fu)(fu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)識不(bu)(bu)(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)、惟(wei)深惟(wei)寂(ji)、陽光(guang)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)漏,故(gu)能(neng)(neng)愈擴(kuo)愈大(da)(da)(da)、彌(mi)遠(yuan)彌(mi)光(guang),自(zi)然(ran)(ran)(ran)(ran)變(bian)(bian)化生(sheng)(sheng)神(shen)(shen)(shen)。生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)又(you)(you)生(sheng)(sheng),生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)無(wu)(wu)(wu)(wu)(wu)盡,化之(zhi)(zhi)(zhi)(zhi)又(you)(you)化,化之(zhi)(zhi)(zhi)(zhi)無(wu)(wu)(wu)(wu)(wu)窮(qiong)(qiong)。東華帝(di)君曰(yue)(yue)(yue):“法(fa)(fa)身(shen)剛(gang)大(da)(da)(da)通(tong)(tong)(tong)天(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di),心(xin)(xin)(xin)(xin)(xin)(xin)性(xing)圓明(ming)(ming)(ming)(ming)貫古今。不(bu)(bu)(bu)(bu)(bu)(bu)(bu)識三(san)(san)才原一(yi)(yi)(yi)(yi)個,空(kong)(kong)(kong)教(jiao)心(xin)(xin)(xin)(xin)(xin)(xin)性(xing)獨圓明(ming)(ming)(ming)(ming)。”是(shi)(shi)(shi)言當(dang)以(yi)(yi)普濟為(wei)(wei)事(shi)(shi),是(shi)(shi)(shi)即(ji)(ji)行(xing)滿三(san)(san)千、功(gong)(gong)(gong)圓八百之(zhi)(zhi)(zhi)(zhi)旨。又(you)(you)曰(yue)(yue)(yue):“世間也(ye)(ye)有(you)(you)(you)修(xiu)(xiu)元者(zhe)(zhe)(zhe),先(xian)(xian)后(hou)(hou)渾凝類圣嬰。若未(wei)(wei)頂(ding)(ding)門開巨眼(yan),莫(mo)教(jiao)散影與(yu)分(fen)形(xing)。”是(shi)(shi)(shi)言雜(za)(za)有(you)(you)(you)后(hou)(hou)天(tian)(tian)(tian)(tian)(tian)(tian)。后(hou)(hou)天(tian)(tian)(tian)(tian)(tian)(tian)有(you)(you)(you)形(xing),一(yi)(yi)(yi)(yi)紙能(neng)(neng)隔,況骨肉(rou)乎?若夫(fu)(fu)(fu)先(xian)(xian)天(tian)(tian)(tian)(tian)(tian)(tian),金玉(yu)能(neng)(neng)透(tou),何勞(lao)生(sheng)(sheng)開巨眼(yan)哉(zai)!惟(wei)其(qi)雜(za)(za)有(you)(you)(you)后(hou)(hou)天(tian)(tian)(tian)(tian)(tian)(tian),開眼(yan)而(er)(er)(er)(er)(er)(er)(er)(er)出(chu)(chu)(chu)(chu),雖可變(bian)(bian)化無(wu)(wu)(wu)(wu)(wu)窮(qiong)(qiong),未(wei)(wei)能(neng)(neng)與(yu)天(tian)(tian)(tian)(tian)(tian)(tian)合(he)德,故(gu)須加(jia)以(yi)(yi)九年面壁之(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong),淘(tao)洗凈盡,乃與(yu)天(tian)(tian)(tian)(tian)(tian)(tian)合(he)。自(zi)然(ran)(ran)(ran)(ran)跳出(chu)(chu)(chu)(chu)五行(xing)之(zhi)(zhi)(zhi)(zhi)外(wai)(wai)(wai),返于無(wu)(wu)(wu)(wu)(wu)極(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)鄉,證(zheng)(zheng)實相(xiang)玄之(zhi)(zhi)(zhi)(zhi)又(you)(you)玄,得(de)真(zhen)(zhen)功(gong)(gong)(gong)全(quan)之(zhi)(zhi)(zhi)(zhi)又(you)(you)全(quan),成金剛(gang)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)壞之(zhi)(zhi)(zhi)(zhi)體(ti),作(zuo)萬年不(bu)(bu)(bu)(bu)(bu)(bu)(bu)死之(zhi)(zhi)(zhi)(zhi)人(ren)(ren);自(zi)覺(jue)(jue)覺(jue)(jue)他(ta)(ta),紹隆(long)道(dao)(dao)(dao)種,三(san)(san)千功(gong)(gong)(gong)滿而(er)(er)(er)(er)(er)(er)(er)(er)白鶴(he)來(lai)(lai)迎,八百行(xing)圓而(er)(er)(er)(er)(er)(er)(er)(er)丹書來(lai)(lai)詔(zhao),飛升金闕,拱揖帝(di)鄉。《中(zhong)(zhong)(zhong)和集》云:“成就頂(ding)(ding)門開一(yi)(yi)(yi)(yi)竅,個中(zhong)(zhong)(zhong)別有(you)(you)(you)一(yi)(yi)(yi)(yi)乾坤。”然(ran)(ran)(ran)(ran)此(ci)(ci)(ci)頂(ding)(ding)門豈易(yi)開哉(zai)!先(xian)(xian)發(fa)(fa)三(san)(san)昧火(huo)(huo)以(yi)(yi)透(tou)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)通(tong)(tong)(tong),次聚太陽火(huo)(huo)以(yi)(yi)沖之(zhi)(zhi)(zhi)(zhi),二火(huo)(huo)騰騰,攻擊(ji)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)已,霎時紅(hong)光(guang)遍界、紫焰彌(mi)天(tian)(tian)(tian)(tian)(tian)(tian),霹(pi)雷(lei)一(yi)(yi)(yi)(yi)聲,天(tian)(tian)(tian)(tian)(tian)(tian)門開也(ye)(ye)。呂祖亦云:“九年火(huo)(huo)候真(zhen)(zhen)經(jing)過(guo),忽(hu)(hu)爾天(tian)(tian)(tian)(tian)(tian)(tian)門頂(ding)(ding)中(zhong)(zhong)(zhong)破。真(zhen)(zhen)人(ren)(ren)出(chu)(chu)(chu)(chu)現大(da)(da)(da)神(shen)(shen)(shen)通(tong)(tong)(tong),從此(ci)(ci)(ci)天(tian)(tian)(tian)(tian)(tian)(tian)仙(xian)可稱賀。”此(ci)(ci)(ci)言后(hou)(hou)天(tian)(tian)(tian)(tian)(tian)(tian)未(wei)(wei)凈,破頂(ding)(ding)而(er)(er)(er)(er)(er)(er)(er)(er)出(chu)(chu)(chu)(chu)也(ye)(ye)。至(zhi)(zhi)(zhi)(zhi)于積功(gong)(gong)(gong)累行(xing),全(quan)在(zai)神(shen)(shen)(shen)棲內(nei)(nei)(nei)院之(zhi)(zhi)(zhi)(zhi)時。余昔有(you)(you)(you)云:“功(gong)(gong)(gong)圓才許上(shang)(shang)瑤京(jing),無(wu)(wu)(wu)(wu)(wu)限神(shen)(shen)(shen)通(tong)(tong)(tong)在(zai)色身(shen)。行(xing)滿便成超脫法(fa)(fa),飄然(ran)(ran)(ran)(ran)跨鶴(he)覲(jin)三(san)(san)清(qing)。兒(er)今金闕正(zheng)(zheng)需材,邱氏功(gong)(gong)(gong)高為(wei)(wei)救災。止(zhi)殺(sha)(sha)何如(ru)(ru)消殺(sha)(sha)劫,三(san)(san)千世界盡春(chun)臺(tai)。” 


  〔南樵(qiao)子曰:吾師(shi)運心,何等之普?今(jin)之人(ren)得(de)有一(yi)訣一(yi)法,秘密深藏,惟恐泄(xie)漏(lou),知與(yu)吾師(shi)自較,豈不愧(kui)死?噫!渡人(ren)即(ji)(ji)是渡己,累行(xing)即(ji)(ji)是修仙,蓋以普渡即(ji)(ji)性天耳(er)! 


  閔小艮曰:按鈔本(ben)此(ci)一章,大有改(gai)削,注(zhu)不(bu)勝注(zhu),茲一準山(shan)本(ben)增之(zhi)。細體經(jing)文,直是醫(yi)世(shi)入手功法,其間圓證宗(zong)旨,亦備示(shi)焉,第未(wei)(wei)說(shuo)破醫(yi)世(shi)之(zhi)旨耳!駐世(shi)神人(ren)泥丸李祖,謂是書與山(shan)本(ben)所(suo)降(jiang)《金華宗(zong)旨》,皆為醫(yi)世(shi)而(er)出,蓋必(bi)上(shang)承元(yuan)始法旨者。然章中不(bu)露應運而(er)說(shuo),逕謂旨歸不(bu)外(wai)云(yun)云(yun),是從(cong)太上(shang)所(suo)示(shi)體會而(er)得。按真(zhen)人(ren)在世(shi)以法顯,未(wei)(wei)聞倡行醫(yi)世(shi)之(zhi)道,此(ci)經(jing)蓋升證后宣示(shi)之(zhi)文,亦運會使(shi)然也。故神人(ren)李祖有‘欲說(shuo)未(wei)(wei)說(shuo)今將說(shuo)’之(zhi)偈(jie),見于是經(jing)下章。〕 



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煉 虛(xu) 合 道 章 第 十 


  尹(yin)真(zhen)人曰:水邱(qiu)子云:“打破虛(xu)空息億(yi)劫,既(ji)登彼岸(an)舍舟揖。閱(yue)盡丹(dan)書萬萬篇,末后一句(ju)無人說(shuo)。”李真(zhen)人曰:“欲說(shuo)未說(shuo)今(jin)將(jiang)說(shuo),即外即內還(huan)虛(xu)寂。氣(qi)穴為爐理自然,行(xing)滿功圓返無極。”高(gao)真(zhen)人曰:“此(ci)秘(mi)藏心印,皆佛(fo)佛(fo)相(xiang)授,祖(zu)祖(zu)相(xiang)承,迄今(jin)六祖(zu)衣(yi)缽,止而(er)不傳,請佛(fo)秘(mi)藏,于斯已矣!今(jin)值元會,樵陽再生,真(zhen)道(dao)當大行(xing),世所傳煉(lian)神(shen)還(huan)虛(xu)而(er)止者(zhe),猶落(luo)第二義,非無上至真(zhen)之道(dao)也。” 


  〔樵陽(yang)者(zhe),古真(zhen)人(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)號(hao),姓王,不(bu)(bu)知(zhi)何(he)(he)代人(ren)(ren)(ren)(ren)。王昆陽(yang)律(lv)(lv)(lv)(lv)(lv)祖(zu)(zu),潞洲人(ren)(ren)(ren)(ren),相(xiang)(xiang)傳(chuan)(chuan)生時,有(you)(you)仙人(ren)(ren)(ren)(ren)過(guo)其(qi)門曰(yue):“樵陽(yang)再(zai)生矣!太(tai)上(shang)律(lv)(lv)(lv)(lv)(lv)宗(zong)(zong),從(cong)此(ci)復振矣!”載(zai)在《三(san)山館(guan)錄》。律(lv)(lv)(lv)(lv)(lv)祖(zu)(zu)于順治、康熙間(jian),五開(kai)演(yan)缽堂(tang),付授(shou)太(tai)上(shang)三(san)大戒(jie),弟子(zi)三(san)千余人(ren)(ren)(ren)(ren),傳(chuan)(chuan)戒(jie)衣缽,有(you)(you)《呂祖(zu)(zu)醫(yi)(yi)世說(shuo)述》,則(ze)得受(shou)者(zhe)有(you)(you)三(san)千余部,豈非(fei)(fei)真(zhen)道(dao)之(zhi)(zhi)(zhi)大行乎(hu)?況律(lv)(lv)(lv)(lv)(lv)祖(zu)(zu)戒(jie)堂(tang),開(kai)在京邸白云觀,爾時佛道(dao)兩宗(zong)(zong)傳(chuan)(chuan)戒(jie),非(fei)(fei)奉旨(zhi)不(bu)(bu)得私開(kai)。其(qi)所(suo)傳(chuan)(chuan),有(you)(you)律(lv)(lv)(lv)(lv)(lv)有(you)(you)書有(you)(you)手卷,卷中載(zai)歷祖(zu)(zu)支派,自太(tai)上(shang)而(er)下,所(suo)傳(chuan)(chuan)戒(jie)偈(jie),或(huo)五言或(huo)七言或(huo)四言,累(lei)代相(xiang)(xiang)承(cheng)無缺。無所(suo)承(cheng)者(zhe),則(ze)必(bi)屬冒入,律(lv)(lv)(lv)(lv)(lv)必(bi)究送勿(wu)貸。卷上(shang)錄有(you)(you)諭旨(zhi),冠其(qi)卷端(duan),而(er)玄律(lv)(lv)(lv)(lv)(lv)亦極嚴,所(suo)以(yi)(yi)(yi)杜假冒耳(er)!所(suo)傳(chuan)(chuan)之(zhi)(zhi)(zhi)書,義理本無所(suo)禁,然戒(jie)律(lv)(lv)(lv)(lv)(lv)鄭重,恐人(ren)(ren)(ren)(ren)褻(xie)玩,故輕泄之(zhi)(zhi)(zhi)律(lv)(lv)(lv)(lv)(lv)最(zui)嚴,是以(yi)(yi)(yi)律(lv)(lv)(lv)(lv)(lv)裔一(yi)概(gai)襲藏(zang),而(er)凡無人(ren)(ren)(ren)(ren)可授(shou)之(zhi)(zhi)(zhi)裔,則(ze)必(bi)聚而(er)焚之(zhi)(zhi)(zhi)。此(ci)食古不(bu)(bu)化之(zhi)(zhi)(zhi)流弊,律(lv)(lv)(lv)(lv)(lv)祖(zu)(zu)三(san)傳(chuan)(chuan)而(er)道(dao)逐(zhu)絕。今(jin)嘉慶間(jian)所(suo)開(kai)演(yan)缽,邱(qiu)祖(zu)(zu)戒(jie)本失(shi)傳(chuan)(chuan),近所(suo)傳(chuan)(chuan)訪諸《凈明宗(zong)(zong)教(jiao)錄》,與邱(qiu)祖(zu)(zu)所(suo)傳(chuan)(chuan),小同而(er)大異(yi)也。我山先輩(bei),亦守戒(jie)焚之(zhi)(zhi)(zhi),書則(ze)錄本幸存,而(er)卷律(lv)(lv)(lv)(lv)(lv)亡(wang)矣。先師(shi)太(tai)虛翁道(dao)及,必(bi)撫膺流涕,蓋為此(ci)耳(er)!真(zhen)人(ren)(ren)(ren)(ren)此(ci)書,直與醫(yi)(yi)世妙用,一(yi)貫相(xiang)(xiang)通,循以(yi)(yi)(yi)修入,太(tai)上(shang)宗(zong)(zong)旨(zhi),如(ru)示諸掌。不(bu)(bu)為注(zhu)而(er)出之(zhi)(zhi)(zhi),何(he)(he)以(yi)(yi)(yi)對我師(shi)?且(qie)任情(qing)不(bu)(bu)政(zheng),何(he)(he)以(yi)(yi)(yi)對真(zhen)人(ren)(ren)(ren)(ren)?此(ci)一(yi)得不(bu)(bu)得已之(zhi)(zhi)(zhi)苦衷,非(fei)(fei)好為饒(rao)舌也。龍門后學閔(min)一(yi)得謹(jin)誌(zhi)。〕 


  禪關(guan)一(yi)竅(qiao)(qiao),息心體之(zhi)(zhi)(zhi)(此一(yi)句為開玄(xuan)竅(qiao)(qiao)之(zhi)(zhi)(zhi)枕中秘),一(yi)旦(dan)參透,打開三(san)家寶(bao)藏,消(xiao)釋萬法千(qian)門,還丹至(zhi)理,豁(huo)然(ran)貫通,而千(qian)佛之(zhi)(zhi)(zhi)秘藏,復開于(yu)今世(shi)。蓋(gai)釋曰(yue)禪關(guan),道曰(yue)玄(xuan)竅(qiao)(qiao),儒曰(yue)黃中,事之(zhi)(zhi)(zhi)事之(zhi)(zhi)(zhi),方能(neng)煉(lian)(lian)虛(xu)合道,乃為圣諦第一(yi)義(yi)、即(ji)釋氏最(zui)上(shang)一(yi)乘之(zhi)(zhi)(zhi)法也。此法無他,只(zhi)是復煉(lian)(lian)陽(yang)神(shen),以(yi)(yi)還我毘(pi)盧性海,以(yi)(yi)烹以(yi)(yi)煉(lian)(lian),濁盡清純,送(song)歸天谷;又(you)將天谷之(zhi)(zhi)(zhi)神(shen),退藏于(yu)密,如龍養頷下之(zhi)(zhi)(zhi)珠(zhu),似鶴(he)抱巢(chao)中之(zhi)(zhi)(zhi)卵,即(ji)內(nei)(nei)即(ji)外(wai)、即(ji)氣即(ji)心,凝成一(yi)粒;謹謹護持(chi),無出無人,眼(yan)前即(ji)是無量壽(shou)國,而此三(san)千(qian)大(da)千(qian)世(shi)界,咸(xian)各默受(shou)其(qi)益。無有(you)圭(gui)角(jiao)可(ke)露,虛(xu)寂之(zhi)(zhi)(zhi)極,變(bian)化之(zhi)(zhi)(zhi)至(zhi),則其(qi)所(suo)謂造(zao)化者,自然(ran)而復性命,自然(ran)而復空虛(xu),至(zhi)此則已五變(bian)矣。變(bian)不(bu)盡變(bian)、化不(bu)盡化,此通靈變(bian)化之(zhi)(zhi)(zhi)至(zhi)神(shen)者也。故(gu)神(shen)百(bai)煉(lian)(lian)而愈靈,金百(bai)煉(lian)(lian)而愈精。煉(lian)(lian)之(zhi)(zhi)(zhi)又(you)煉(lian)(lian),則爐火焰(yan)消(xiao),虛(xu)空現若微塵(chen),塵(chen)塵(chen)蘊(yun)具萬頃冰(bing)壺世(shi)界;少焉神(shen)光(guang)滿穴,陽(yang)焰(yan)騰空,自內(nei)(nei)竅(qiao)(qiao)達(da)于(yu)外(wai)竅(qiao)(qiao)。外(wai)大(da)竅(qiao)(qiao)九(jiu),以(yi)(yi)應(ying)九(jiu)州(zhou),大(da)竅(qiao)(qiao)之(zhi)(zhi)(zhi)中,竅(qiao)(qiao)竅(qiao)(qiao)皆大(da)神(shen)光(guang)也;小竅(qiao)(qiao)八萬四千(qian),以(yi)(yi)應(ying)郡(jun)邑,小竅(qiao)(qiao)之(zhi)(zhi)(zhi)中,竅(qiao)(qiao)竅(qiao)(qiao)皆大(da)神(shen)光(guang)也,澈內(nei)(nei)澈外(wai),透頂透足(zu),在在皆大(da)神(shen)光(guang)。 


  〔光(guang)(guang)之(zhi)(zhi)所注,其(qi)處利(li)益,故當在(zai)在(zai)照(zhao)注。注以(yi)(yi)(yi)透澈為(wei)度,無(wu)有(you)(you)絲毫作(zuo)用(yong)于(yu)(yu)其(qi)間,惟(wei)以(yi)(yi)(yi)恒(heng)定(ding)為(wei)妙。定(ding)則(ze)(ze)周遍,恒(heng)則(ze)(ze)透澈,醫世(shi)秘訣(jue),盡于(yu)(yu)此(ci)章矣。蓋照(zhao)則(ze)(ze)一(yi)到,光(guang)(guang)則(ze)(ze)元至,能(neng)透能(neng)足(zu),施有(you)(you)虛施乎(hu)哉!是有(you)(you)實(shi)理實(shi)驗,然(ran)在(zai)行者,不(bu)費(fei)一(yi)文,不(bu)勞絲力,坐(zuo)而(er)致之(zhi)(zhi),得間即(ji)行,日計不(bu)足(zu),月計有(you)(you)余,況有(you)(you)三年(nian)九載乎(hu)?第當切戒(jie)者,于(yu)(yu)光(guang)(guang)照(zhao)之(zhi)(zhi)時,慎忽妄加(jia)作(zuo)用(yong)。按《瓊琯詩(shi)文集(ji)》詳載:“白祖本是先天(tian)北斗祿存星(xing)君(jun)(jun),唐堯(yao)時大(da)旱,玉帝付以(yi)(yi)(yi)瓶(ping)水拂塵,命(ming)星(xing)君(jun)(jun)馭龍施雨。旨曰:‘某地幾(ji)點(dian)(dian),某地幾(ji)點(dian)(dian),毋(wu)缺毋(wu)多。’既行,兇地皆赤(chi),禾苗枯、溪澗涸,乃不(bu)遵旨,傾瓶(ping)馨水而(er)回,致有(you)(you)九年(nian)之(zhi)(zhi)水,星(xing)君(jun)(jun)乃下謫為(wei)人。”此(ci)可見(jian)天(tian)工(gong)人代,不(bu)可作(zuo)意(yi)于(yu)(yu)其(qi)間,畸輕畸重也。醫世(shi)功法(fa),無(wu)如是書光(guang)(guang)照(zhao)兩字,而(er)教養(yang)亦自兩全。即(ji)如用(yong)清用(yong)和,我輩性(xing)功未澈、命(ming)理未精,用(yong)或不(bu)當,得罪(zui)非細(xi),不(bu)如迎光(guang)(guang)普照(zhao)、不(bu)加(jia)意(yi)念為(wei)得。鄙(bi)見(jian)如是,筆以(yi)(yi)(yi)質(zhi)諸高明。〕 


  再又攝歸祖(zu)竅(qiao)之中(zhong),一塵不染,寂滅而靜(jing)定(ding)(ding),靜(jing)定(ding)(ding)而寂滅。靜(jing)定(ding)(ding)之久,則紅光(guang)如奔云發電,從中(zhong)竅(qiao)而貫于上竅(qiao),則更(geng)無論大小之竅(qiao)。而神光(guang)動耀,照(zhao)澈十方(fang),上天下地中(zhong)人(ren),無處不照(zhao)耀矣! 


  〔醫世至(zhi)此(ci)(ci),所得益地,不(bu)獨震旦(dan)南贍可周,西牛(niu)東勝北狄(di)中(zhong)赤皆受(shou)益焉。而功(gong)用(yong)全(quan)在一(yi)塵不(bu)染(ran),并無作用(yong)于其間。下文所行所言亦如(ru)此(ci)(ci),是(shi)有涵育薰(xun)陶、俟其自化之(zhi)義。〕 


  如(ru)(ru)是則(ze)更(geng)加斂攝,消歸祖竅之(zhi)中,一(yi)(yi)(yi)塵(chen)不(bu)(bu)染,寂滅(mie)而靜定,靜定而寂滅(mie)。靜定之(zhi)久,則(ze)六龍(long)之(zhi)變(bian)(bian)化已全,而神(shen)更(geng)變(bian)(bian)為舍(she)利(li)之(zhi)光(guang)。如(ru)(ru)赫赫日輪,從祖竅之(zhi)內一(yi)(yi)(yi)涌而出,化為萬萬毫光(guang),直(zhi)上(shang)于九霄之(zhi)上(shang),普(pu)照大(da)千世界。一(yi)(yi)(yi)如(ru)(ru)大(da)覺(jue)禪(chan)師(shi)所說偈言。方知太上(shang)所云(yun):天(tian)地(di)有壞,這(zhe)個不(bu)(bu)壞。這(zhe)個才(cai)是先天(tian)主人(ren)翁,這(zhe)個才(cai)是真性(xing)本(ben)體,這(zhe)個才(cai)是金剛(gang)不(bu)(bu)變(bian)(bian)不(bu)(bu)換之(zhi)全真,這(zhe)個才(cai)是無(wu)始以來不(bu)(bu)生不(bu)(bu)滅(mie)無(wu)神(shen)。這(zhe)個大(da)神(shen)通、大(da)性(xing)光(guang),覺(jue)照閻浮提(ti),普(pu)渡一(yi)(yi)(yi)切,才(cai)是不(bu)(bu)可稱(cheng)、不(bu)(bu)可量、不(bu)(bu)可思議之(zhi)無(wu)量功(gong)德也。故其偈曰:一(yi)(yi)(yi)顆舍(she)利(li)光(guang)烈烈,照盡億萬無(wu)窮劫。大(da)千世界總(zong)皈依,三十三天(tian)咸統攝。 


  〔閔一得讀是經畢,歡喜踴躍,百拜稽首,謹獻一偈曰:至真妙道隱西天,東土重聞賴師述。是名皇極闔辟經,道宗玄旨該儒釋。即修即證道并行,功用默申醫世說。忘年忘月一心持,有效無效敢休歇。自從無始到如今,生生世世空勞力。生年月日時現存,一寸光陰皆可惜。一朝圓滿返大羅,大羅天本為人立。大千志士莫灰心,佛也凡夫修乃及。如是如如非杜撰,皇皇經語堪重繹。


  青(qing)羊宮原本(ben),輾轉傳寫,道(dao)(dao)販(fan)輩(bei)證諸(zhu)律宗(zong),律宗(zong)驚其輕泄,節(jie)去其要(yao),道(dao)(dao)販(fan)輩(bei)又從而增損之(zhi)(zhi)(zhi),故(gu)爾強(qiang)半失真。奉(feng)天李(li)蓬頭(tou),名(ming)一炁,曾論及此,此世(shi)傳偽本(ben)之(zhi)(zhi)(zhi)由。有(you)(you)夙根者(zhe)(zhe),具慧眼,覺其參錯不(bu)(bu)純,委余(yu)校訂,幸(xing)有(you)(you)本(ben)山(shan)梓(zi)本(ben),刊(kan)自(zi)康(kang)熙(xi)間者(zhe)(zhe),取以(yi)讎(chou)剔,遂成完璧。吾宗(zong)丹書,皆為世(shi)珍,先(xian)師(shi)太虛翁(weng)于(yu)(yu)是(shi)書有(you)(you)跋(ba),惜(xi)為同(tong)人(ren)攜(xie)去。憶其大(da)(da)旨,謂此經上承正脈(mo),是(shi)通天澈地之(zhi)(zhi)(zhi)道(dao)(dao),長生(sheng)久視(shi)乃(nai)(nai)其余(yu)事。又言真人(ren)生(sheng)于(yu)(yu)東(dong)漢,隱現不(bu)(bu)可測,駐(zhu)世(shi)神仙泥(ni)丸李(li)翁(weng),謂嘗會于(yu)(yu)青(qing)羊宮之(zhi)(zhi)(zhi)寥(liao)陽殿,自(zi)云于(yu)(yu)嶺南蛻化,生(sheng)平以(yi)有(you)(you)為法炫世(shi),大(da)(da)厄隨至,乃(nai)(nai)跨(kua)鐵鶴(he)以(yi)遺世(shi),茲述虛無大(da)(da)道(dao)(dao)以(yi)勉同(tong)志焉。觀(guan)于(yu)(yu)此,則是(shi)經煉(lian)虛合(he)道(dao)(dao)章所(suo)引(yin)李(li)詩,即(ji)為我(wo)祖泥(ni)丸真人(ren)無疑矣!尹真人(ren)于(yu)(yu)元明(ming)時姓尹,世(shi)所(suo)稱尹蓬頭(tou)是(shi)也,于(yu)(yu)東(dong)漢時姓屈(qu)諱(hui)禎(zhen),道(dao)(dao)號無我(wo),閱千數(shu)百年,蓋(gai)屢易姓名(ming)以(yi)隱于(yu)(yu)塵世(shi)者(zhe)(zhe)。余(yu)生(sheng)也晚,何(he)幸(xing)得處其山(shan),又得其書,今更得其偽本(ben)而訂正之(zhi)(zhi)(zhi),個中奇緣,蓋(gai)有(you)(you)不(bu)(bu)可思議者(zhe)(zhe),故(gu)謹(jin)誌之(zhi)(zhi)(zhi)。龍門(men)后學閔一得謹(jin)跋(ba)。〕




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