The Project Gutenberg eBook of 抱朴子, by Hong Ge

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Title: 抱朴子

Author: Hong Ge

Release Date: June 4, 2008 [EBook #25696]

Language: Chinese

*** START OF THIS PROJECT GUTENBERG EBOOK ***

Produced by Wang Yu Min

《抱朴子》

「 抱朴子曰：命之修短，實由所值，受氣結胎，各有星宿。天道無為，任物 自然，無親無疏，無彼無此也。命屬生星，則其人必好仙道，求之亦必得也。 命屬死星，則其人亦不信仙道，不信仙道，則亦不自修其事。所樂善否，判於 所稟，移易予奪，非天所能。」

《抱朴子‧塞難》 「按《仙經》以為諸得仙者，皆其壽命偶值神仙之氣，自然所稟。故胞 胎之中，已含信道之性，即其有識，則心好其事，必招明師而其法，不然，則 不信不求，求亦不得也。」《抱朴子‧辯問》 「《玉鈐經》主命原曰：人之吉凶，制在結胎受氣之日，皆上得列宿之 精。其值聖宿則聖，值賢宿則賢，值文宿則文，值武宿則武，值富宿則富，值 賤宿則賤，值貧宿則貧，值壽宿則壽，值仙宿則仙。…為人生本有定命，張車 子之說是也。苟不受神仙之命，則必無好仙之心…此豈非天命之所使然乎。」

《抱朴子‧辯問》 「 按《易內戒》、《赤松子經》、《河圖記命符》皆云：天地有司過 之神，隨人所犯輕重，以奪其算，算減則人貧耗疾病，屢逢憂患，算盡則人死 ，諸應奪算者有數百事，不可具論。又言身中有三尸，…欲使人早死，此尸當 得作鬼，自放縱游行。享人祭酹。是以每到庚辛之日，則上天白司命，道人所 為過失…。」

《抱朴子‧微旨》 「但有惡心而無惡跡者奪算，而惡事而損於人者奪紀，若算紀未盡而自 死者，皆殃及子孫也。」

《抱朴子‧微旨》 「 仙法欲靜寂無為…，仙法欲令愛逮蠢蠕…，仙法欲止絕臭腥…，仙 法欲溥愛八方…彼二主徒有好仙之名，而無修道之實，所知淺事，不能悉行。 要妙深秘，又不得聞。又不得有道之士，為和成仙藥已與之。」

《抱朴子‧論仙》 「 抱朴子曰：要道不煩，所為鮮耳。但患志之不立，信之不篤，何憂於 人理之廢乎？」

《抱朴子‧釋滯》 「 故曰非長生難也，聞道難也；非聞道難也，行之難也；非行之難也， 終之難也。」

《抱朴子‧極言》 「 抱朴子曰：天地之大德曰「生」，好物者也。是以道家之所致秘而重者 ，莫過乎長生之方。故血盟乃傳，傳非其人，戒在先罰。先師不敢以輕易受人 ，須人求知至勤者，…求之不篤者，安可炫其沽以告之在？。」

《抱朴子‧勤求》 「 抱朴子曰：欲求神仙，為當得其至要。至要者在於寶精、行氣、服 一大藥便足，亦不用多也。然此三事，復有深淺，不值明師，不經勤苦，亦不 可倉促而近知也。」

《抱朴子‧釋滯》 「或得要道之訣，或值不群之師，而猶恨於老妻弱子……愛習之情卒難 遣，而絕俗之志未易果。」

《抱朴子‧論仙》 「承師問道，不得其人，委去則遲遲冀於有獲，守以施己竟無所成，須費是 妨功，後雖痛悔，亦不及已。事閒淺進之事由不可坐知，況神仙之事乎？雖聖 雖明，莫猶自曉，非可以歷思得也，非可以觸類求也。誠須所師，必深必博， …所從學者，不得遠識淵潭之門而值孤陋寡聞之人，彼所知素狹源短流促，倒 裝與人則不捨，分損以授，則淺薄無其能，其所寶宿已不精，若復料者以教人 ，亦安能有所成？」

《抱朴子‧祛惑》 「或問曰：「為道者當先立功德，審然否？」抱朴子答曰：有之。按

《玉鈐經‧中篇》 云：立功為上，除過次之，…欲求仙者，要當以忠孝和順仁信為本。若德行 不修，而但務方術，皆不得長生也。行惡事大者，司命奪記…又云：人欲地 仙，當立善三百；欲天仙，立千二百善。若有千一百九十九善，而忽復中行 一惡，則盡失前善，乃當復更善數耳。…又云：積善未滿，雖服仙藥，亦無 益也。」

《抱朴子‧對俗》 「然覽諸道戒，無不云欲求長生者，必欲積善立功，慈心於物，恕己及 人…如此乃為有德，受福於天，所作必成，求仙可冀也。」

《抱朴子‧微旨》 「 或曰：審其神仙可以學致，翻然凌霄，背俗離世，蒸嘗之禮，莫知 修奉，先鬼有之，其不餓乎！」抱朴子曰：蓋聞身體不傷，為之終孝，況得 仙道…，先鬼有知，將蒙我榮，…然則今之學仙者，自皆有子弟，以成祭祀 ，祭祀之事，何緣便絕。」

《抱朴子‧對俗》

「 抱朴子曰：聞先師云：仙人或升天，或住地，要於具長生，去留各

從其所好耳。…彭祖言：天上多尊官大神，新仙者為卑所奉事者非一，但更勞

苦。故不足役役於登天，而只人間八百餘年也。」

《抱朴子‧對俗》

「抱朴子曰：余考覽養生之書，鳩集久視之方，…莫不皆以還丹金液為

大要者焉。然則此二事，蓋仙道之極也。服此而不仙，則古來無仙矣。」

《抱朴子‧金丹》 「 或問曰：「世有服食藥物，行氣導引，不免死者，何也？」抱朴子 曰：不得金丹，但服草木之藥及修小術者，可以延年遲死耳，不得仙。會但 之服草藥，而不知還年之術，則終無久生之理也。或不曉戴神符，行禁戒， 思身神，守真一，則只可令內疾不起，風濕不犯耳。若卒有惡強邪，山精水 毒害之，則便死也。或不得入山之法，令山神為之作禍，則妖鬼試之，猛獸 傷之溪毒擊之，蛇蝮螫之，至多死事，非一條也。」

《抱朴子‧極言》231 「 夫長生仙方，則為有金丹；守形卻惡，則獨有真一。古人猶重之。 仙經曰：九轉丹，金液經，守一訣，皆在崑崙五城之內，藏以玉函，刻以金 札，封以紫泥，印以中章焉。」

《抱朴子‧地真》

「傳丹經不得其人，身必不吉，若有篤信者，可將合藥以分之，莫輕

以其方傳之也。…為神丹既成，不但久生，又可以做黃金。…祭當別稱金各

檢署之。…不先以金祀神，必遭殃咎。」

《抱朴子‧金丹》 「 第一禁，務令俗人之不信道者謗訕評毀之，必不成也。鄭君言所以爾 者，和此大要皆當祭，記則太乙、元君、老君、玄女皆來鑑省。…而邪氣得 進，藥不成也。…不與俗人相見，爾乃可作大藥。」

《抱朴子‧金丹》 「 抱朴子曰：金液太乙所服而仙，不減九丹矣，…老子受之於元君。元 君曰：此道至重，百世一出，藏之石室，合之，皆齋戒百日，不得與俗人相 往來，於名山之側，別立精舍，百日成，服一兩便仙。」

《抱朴子‧金丹》 「 抱朴子曰：《神農》四經曰：上藥令人身安命延，生為天神，遨游上下 ，使役萬靈，體生羽毛，行廚立至。五芝及耳丹砂、玉札、曾青、雄黃、雌黃 、雲母、太乙禹餘糧，各可單服之，皆令人飛行長生，中藥養性，下藥除病， 能令毒蟲不加，猛獸不犯，惡氣不行，眾妖併辟。」

《抱朴子‧仙藥》 「 仙藥之上者為丹砂，次者為黃金，次則為白銀，次則諸芝，次則五玉，次則 雲母、次者明珠、…。」

《抱朴子‧仙藥》 「《餌丹砂法》，丹砂一斤…，令可丸，服如麻子三丸，日在。四十日，腹中百 病癒，三尸去；服之百日，肌骨堅強，；服之千日，司命削死籍，與天地相保… 。」

《抱朴子‧仙藥》 「 《兩儀子餌消黃金法》…，食一斤金，壽弊天地，食半斤金，五兩，千二 百歲，無多少，便可餌之。當以王相之日，作之神良，勿傳人，傳人，藥不成不 神也。」

《抱朴子‧仙藥》 「 又銀但不及金玉耳，可以地仙也。」

《抱朴子‧仙藥》 「 欲求芝草，入名山，必以三月九月，此山開出神藥之月也，勿以山很日 ，比以天時輔，三奇會尤佳。出三奇吉門到山，須六陰之日，明堂之時，帶靈 寶符，牽白犬，抱白雞，以白鹽一斗，及開山符檄，著大石上，執吳唐草一把 以入山，山神喜，必得芝。」

《抱朴子‧仙藥》

玉石： 「玉亦仙藥，但難得耳。《玉經》曰：服金者壽如金，服玉者壽如玉。又曰： 服玄真者，其命不極。玄真者，玉之別名。」

《抱朴子‧仙藥》 「 又雲母有五，而人多不能分別之，…，服之一年，則百病除，三年久服， 老公反成童子，五年不闕，可以役使鬼神，入火不燒，入水不濡，踐棘而不 傷膚，與仙人相見。」

《抱朴子‧仙藥》 「又雄黃當得武當都山所出者，純而無雜，其赤如雞冠，… 服之皆令人 長生，百病除，三尸下，班痕滅，白髮黑，…。」

《抱朴子‧仙藥》 「 道書雖言欲得長生，腸中當清，欲得不死腸中無滓。又云，食草者善 走而愚，時肉者多力而悍，食穀者智而不壽，食氣者神明不死。此乃行氣者 一家之偏說耳，不可孤用也。…若遭世荒，隱竄山林，之此法者，則可以不 餓死。其不然也，則無急斷，急既無可大益。」

《抱朴子‧雜應》 「 夫長生得道者，莫不皆由服藥吞氣，而達之者而不妄也。」

《抱朴子‧雜應》 「 或曰：「敢問欲修長生之道，何所禁忌？」抱朴子曰：禁忌之至急 ，在不傷不損而已。」

《抱朴子‧微旨》 「 夫人所以死者，諸欲所損也，老也，百並所害也，毒餓所中也，邪 氣所傷也，風冷所犯也。今導引行氣，還精補腦，食飲有度，興居有節，將 服藥物，思神守一，柱天禁戒，帶佩符印，傷生之徒，一切遠之，如此則通 ，可以免此六害。」

《抱朴子‧至理》 「 有吳普者，從華陀受五禽之戲，以代道引，猶得百餘歲。此皆藥術 之至淺，尚能知此，況於用其妙者耶？」

《抱朴子‧至理》 「 抱朴子曰：服藥雖為長生之本，若能兼行氣者，其益甚速，若不得 藥，但行氣而盡其理者，亦得數百歲。」

《抱朴子‧至理》 「夫人在氣中，氣在人中，善行氣者，內以養身，外以去惡，然百姓日 用而不知焉。」

《抱朴子‧至理》 「 其大要者，胎息而已。得胎息者，能不以鼻口噓吸，如在胞胎之中， 則道成矣。…又行氣大要，不欲多食及食生菜肥鮮之物，令人氣強難閉。」

《抱朴子‧釋塞》 「 九丹金液，最是仙主，然事大費重，不可卒辦也。寶精愛氣最其急 也，並將服小藥以延年命，學近術以辟邪惡，乃可間接精微矣。」

《抱朴子‧微旨》 「房中之法十餘家，或以補救傷損，或以攻治眾病，或以採陰益陽，或 以延年益壽，其大要在於還精補腦之一事耳。」

《抱朴子‧釋滯》 「 抱朴子曰：凡為道合藥，及避亂隱居者，莫不入山。然不知入山法者， 多遇禍害。…《玉鈐經》云，欲入名山，不可不知遁甲之秘術，而不為人委 屈說其事也。」

《抱朴子‧登涉》 「吾聞知於師云：道術諸經，所思存念作，可以去惡防身者，乃有數千法 。如含影藏行…不可勝計，亦各有效也。然或乃思作數千物以自衛，率多煩 難，足以大勞人意。若知守一之道則一切除卻此輩，故曰能知一則萬事畢者 也。」 「若乃憎善好事殺，口是心非，背向詞異，反戾直正……，越井跨灶，晦 歌朔哭。凡有一事，則是一罪。說凡大極小的各種過錯種類」。 「 第一禁，務令俗人之不信道者謗訕評毀之，必不成也。鄭君言所以爾者 ，和此大要皆當祭，記則太乙、元君、老君、玄女皆來鑑省。…而邪氣得進， 藥不成也。」

《抱朴子‧金丹》 「鄭君言所以爾者，和此大要皆當祭，記則太乙、元君、老君、玄女皆來 鑑省。…而邪氣得進，藥不成也。」

《抱朴子‧微旨》 「 抱朴子曰：凡學道，當階淺以涉深，由易以及難，志 成堅果，無所不濟，疑則無功，非一事也。」

《抱朴子‧金丹》 「 抱朴子曰：余考覽養生之書，鳩集久視之方，…莫 不皆以還丹金液為大要者焉。然則此二事，蓋仙道之極也。服此而不仙，則 古來無仙矣。」

《抱朴子‧微旨》 「 抱朴子曰：凡學道，當階淺以涉深，由易以及難，志 成堅果，無所不濟，疑則無功，非一事也。」

《抱朴子‧釋滯》 「 抱朴子曰：欲求神仙，為當得其至要。至要者在於寶 精、行氣、服一大藥便足，亦不用多也。然此三事，復有深淺，不值明師， 不經勤苦，亦不可倉促而近知也。」

《抱朴子‧論仙》 「 或得要道之訣，或值不群之師，而猶恨於老妻弱子 ……愛習之情卒難遣，而絕俗之志未易果。」

《抱朴子‧辨問》 「 夫道家寶秘仙術，弟子之中，猶當檢擇，致經彌 久，然後告知以要訣。」

《抱朴子‧勤求》 「 夫人生先受精神於天地，後稟氣血於父母，然不得 明師，告知以度世之道，則無由免死，鑿石有餘焰，年命以凋頹矣。由此 論文，明師之恩，誠為過於天地，重於父母多矣，可不崇之乎？可不求知乎？」

《抱朴子‧勤求》 「諸虛名之道士，既善為誑詐，以欺學者；又多護短匿 愚，恥於不知，陽若以博涉已足…，人自不能聞見神明，而神明之聞見之甚 易也。」

《抱朴子‧微旨》 「 夫天高而聽卑，而無不鑑，行善不怠，必得吉報。 」與 「 是故非積善陰德，不足以感神明，非誠心款契，不足以結師友…。」

《抱朴子‧金丹》 「又曰：長生之道，不在導引與曲伸也，升仙之要，在 神丹也。」

《抱朴子‧微旨》 「 九丹金液，最是仙主，然事大費重，不可卒辦也。寶 精愛氣最其急也，並將服小藥以延年命，學近術以辟邪惡，乃可間接精微矣。」

《抱朴子‧金丹》 「 抱朴子曰：按《皇帝九鼎神丹經》曰…受之者以金人 金魚投於東流水之中以為約，歃血為盟，無神仙之骨，亦不可得見此道也。」

《抱朴子‧金丹》 「 抱朴子曰：按《皇帝九鼎神丹經》曰：皇帝服之，…。 合丹當於名山之中，無人之地，結伴不過三人，先齋百日，沐浴五香，致加精 潔，務近穢物，即與俗人往來，又不令不信到者知之，謗毀神藥，藥不成矣。」

《抱朴子‧金丹》 「 抱朴子曰：按《皇帝九鼎神丹經》曰：皇帝服之，…。 成則舉家皆仙，不但一身耳。世人不合神丹，反信草木之藥，…不能自生，何 能生人乎？」 九鼎神丹.

《抱朴子‧金丹》 「抱朴子曰：按《皇帝九鼎神丹經》… 九丹者，長生之要，…合時又當祭， 祭自有圖法一卷耳。第一丹名曰丹華。…凡此九丹，得一丹便仙，凡服九丹 ，欲升天則去，欲且止人間亦任意，皆能出入無間，不可得知害矣。」太清神丹

《抱朴子‧金丹》 「 近代漢末新野陰君，和此太清丹得仙。…做此太清丹，小為難合於九鼎， 然是白日升天之上法也。合之當先作…乃可起火耳。一轉之丹…若取九轉之 丹…神光五色及化為為還丹。」

《抱朴子‧金丹》 「又有九光丹，與九轉丹異法，大都相似耳。…人生宿命，盛衰壽夭，富貴 貧賤皆知之也，其法俱在《太清經》中卷耳。」

《抱朴子‧金丹》 「又按《仙經》，可以精思和做仙藥者，有華山、泰山、霍山、恆山、嵩山 、少室山、…，此皆是正神在其山中，其中或有地仙之人，上皆生芝草，可 以避大兵大難，不但於中以合藥也。…若不得登此諸山者，海中大島嶼，亦 可合藥。」

《抱朴子‧金丹》 「 抱朴子曰：其次有《餌黃金法》，雖不及金液，亦遠不比他藥也。…可 引之張之如皮，皆地仙法耳。」

《抱朴子‧雜應》 「 景帝問之：可復堪幾時？春言無限，可數十年，但恐老死，不憂飢也。 乃罷遣之。按如春言，是為斷穀不能延年可知也。」。

《抱朴子‧辨問》 「…，內室反聽，呼吸導引，常齋久潔，入室練形，登山採藥，數息思神， 斷穀清腸哉？至於仙者，唯須篤志至信，勤而不怠，能恬能靜，便可多才也 。有入俗之高真，乃為道之重累也。得合一大藥，知守一養神之要，則長生 久視，豈若聖人所修為者云勻支無限乎？」

《抱朴子‧雜應》「 或問聰耳之道。抱朴子曰：能龍導虎引，熊精龜咽 ，燕飛蛇曲鳥伸，天俯地仰…。」

《抱朴子‧辨問》「 …亦焉能閉聰掩明，內室反聽，呼吸導引，常齋久 潔，入室練形…，知守一養神之要，則長生久視，豈若聖人所修為者云勻 支無限乎？」

《抱朴子‧辨問》 「 …亦焉能閉聰掩明，內室反聽，呼吸導引，常齋久 潔，入室練形，登山採藥，數息思神，斷穀清腸哉？至於仙者，唯須篤志 至信，勤而不怠，能恬能靜，便可多才也。有入俗之高真，乃為道之重累 也。得合一大藥，知守一養神之要，則長生久視，豈若聖人所修為者云勻 支無限乎？」

《抱朴子‧對俗》「 《仙經》曰；服丹守一，與天相畢，還精胎息，

延壽無極。」

《抱朴子‧微旨》中「 善其術者，則能卻走馬以補腦，還陰丹於朱腸

，採玉液於金池，…令人老有美色，終其所稟之天年。」

《抱朴子‧微旨》「所為術者，內修形神使延年愈疾，外攘邪惡，使禍

害不干。」

《抱朴子‧登涉》 「 抱朴子曰：入名山，以甲子開除日，以甲子開除日 ，以五色繒各五吋，懸大石上，所求必得。又曰：入山宜知六甲密祝：「 臨兵鬥者，皆陣列前行」。凡九字，常當密祝之，無所不辟，要到不煩，此 之謂也。」

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The Project Gutenberg eBook of 抱朴子, by Hong Ge

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