《周易參同(tong)契》 簡稱為《參同(tong)契》。作者(zhe)是魏伯陽,生卒年不詳,東漢會(hui)稽上虞(yu)(今浙江上虞(yu))人,號云牙子,著名煉(lian)丹家。為魏伯陽讀《黃帝內經》、《道德(de)經》及《易》后而(er)著。
乾坤門戶章第一(大易總敘章)
乾坤者(zhe),易之門戶,眾(zhong)卦之父母。坎離匡廓,運轂(gu)正軸,牝牡四卦,以(yi)為橐龠。覆冒陰(yin)陽之道,尤工御(yu)者(zhe)、準繩(sheng)墨,執(zhi)銜轡,正規距,隨軌轍(che),處中以(yi)制外(wai),數在律歷(li)紀(ji)。月節(jie)有(you)五六,經緯奉日使,兼并為六十,剛柔有(you)表里。朔旦屯(tun)直事,至暮蒙當受(shou),晝(zhou)夜各一卦,用之依(yi)次(ci)序。既未至晦爽,終則復更始,日月為期度,動(dong)靜(jing)有(you)早(zao)晚。春夏據內體,從子到辰(chen)巳,秋冬當外(wai)用,自午訖(qi)戌亥(hai)。賞(shang)罰(fa)應春秋,昏明順寒暑,爻辭有(you)仁義(yi),隨時(shi)發(fa)喜(xi)怒,如是應四時(shi),五行得其理(li)。
坎離二用章(zhang)第二(乾坤設位章(zhang))
天(tian)地(di)設位,而易行乎其中。天(tian)地(di)者(zhe),乾坤之(zhi)象也;設位者(zhe),列陰陽配合(he)之(zhi)位也;易謂(wei)坎離者(zhe),乾坤二用(yong)。二用(yong)無爻位,周流行六虛,往來既(ji)不(bu)定,上下亦(yi)無常,幽潛淪匿,變化于(yu)中,包囊萬物,為道紀綱,以無制有,器用(yong)者(zhe)空,故(gu)推消(xiao)息,坎離沒亡。言不(bu)茍(gou)造,論不(bu)虛生,引(yin)驗見(jian)效,校(xiao)度神(shen)明,推類(lei)結(jie)字,原理為征。坎戊月(yue)精,離己日光,日月(yue)為易,剛柔相當(dang),土旺四(si)季(ji),羅(luo)絡始終,青赤白黑,各(ge)居一方,皆秉中宮,戊己之(zhi)功。
日月含符章第三(san)(日月懸象章)
易者,象(xiang)也。懸(xuan)象(xiang)著明,莫大乎(hu)日(ri)月(yue)。日(ri)含五(wu)行精,月(yue)受六(liu)律紀。五(wu)六(liu)三十度(du),度(du)竟復更始(shi)。窮神(shen)以知化(hua),陽往則陰來(lai),輻輳而輪轉,出(chu)入更卷舒。易有三百八十四爻,據爻摘符,符謂(wei)六(liu)十四卦。晦(hui)至朔(shuo)旦(dan),震來(lai)受符。當斯之際,天地媾其精,日(ri)月(yue)相撢持(chi)。雄陽播玄(xuan)施,雌陰化(hua)黃包。混沌相交(jiao)接,權輿樹根基。經營養鄞鄂,凝(ning)神(shen)以成軀。眾夫(fu)蹈以出(chu),蠕動莫不由。
天符進退章第(di)四(圣人上(shang)觀章)
于(yu)是(shi)仲尼(ni)贊鴻(hong)蒙,乾(qian)(qian)坤(kun)德洞虛,稽古當元皇,關睢(sui)建(jian)始(shi)(shi)初,冠婚(hun)炁相紐(niu),元年乃芽(ya)滋。圣人不虛生(sheng),上(shang)觀顯(xian)天(tian)符(fu)。天(tian)符(fu)有進退(tui),屈伸以(yi)應時。故易統(tong)天(tian)心(xin),復卦(gua)建(jian)始(shi)(shi)萌,長子(zi)繼父(fu)體(ti),因(yin)母立兆基。消息(xi)應鐘律,升降據斗(dou)樞。三(san)(san)日(ri)(ri)出為(wei)爽,震(zhen)庚受西方(fang)。八(ba)(ba)日(ri)(ri)兌(dui)受丁,上(shang)弦平如繩(sheng)。十(shi)五乾(qian)(qian)體(ti)就,盛滿甲(jia)東(dong)方(fang)。蟾蜍(chu)與兔魄,日(ri)(ri)月炁雙明,蟾蜍(chu)視卦(gua)節,兔者吐生(sheng)光。七(qi)八(ba)(ba)道已訖,曲折低下降。十(shi)六(liu)(liu)轉(zhuan)受統(tong),巽(xun)辛見平明,艮直于(yu)丙南,下弦二(er)十(shi)三(san)(san),坤(kun)乙三(san)(san)十(shi)日(ri)(ri),東(dong)北(bei)(陽(yang)路)喪(sang)其朋。節盡相禪與,繼體(ti)復生(sheng)龍,壬(ren)癸配甲(jia)乙,乾(qian)(qian)坤(kun)括始(shi)(shi)終(zhong)。七(qi)八(ba)(ba)數十(shi)五,九六(liu)(liu)亦相應,四者合三(san)(san)十(shi),陽(yang)炁索(suo)滅藏。八(ba)(ba)卦(gua)布列(lie)曜(yao),運移(yi)不失(shi)中(zhong),元精(jing)妙(眇)難睹,推度效符(fu)征(zheng)。居則觀其象,準(zhun)擬其形容,立表以(yi)為(wei)范(fan),占候定吉兇(xiong),發號順節令,勿失(shi)爻動時。上(shang)觀河圖文,下察(cha)地形流,中(zhong)稽于(yu)人心(xin),參合考三(san)(san)才。動則循(xun)卦(gua)節,靜(jing)則因(yin)彖辭,乾(qian)(qian)坤(kun)用施行,天(tian)下然后治。
君臣御政章第五
可不慎乎,御(yu)政之首(shou),鼎新(xin)革故。管(guan)括微密,開舒布寶。要道(dao)魁柄(bing),統(tong)化綱紐。爻象內(nei)動,吉(ji)兇(xiong)外起,五緯錯順(shun),應時感動。四七乖戾,誃離俯仰。文昌(chang)統(tong)錄,詰責臺輔,百官(guan)有司,各(ge)典(dian)所部(bu)。原始要終,存亡之緒,或君(jun)驕佚,亢滿違(wei)道(dao);或臣邪佞,行不順(shun)軌。弦望盈縮,垂(chui)變(bian)兇(xiong)咎。執法刺譏,詰過貽主。辰(chen)極受正,優游任(ren)下。明堂布政,國無害(hai)道(dao)。
煉己立基章第六
內以養(yang)己,安靜虛無。原(yuan)本隱(yin)明,內照形軀。閉塞其兌,筑固靈株。三光(guang)陸沉,溫養(yang)子珠(zhu),視(shi)之不(bu)見,近而(er)易求。黃中漸通理,潤(run)澤達肌膚。初正則終修,干立(li)末可持。一者以掩蔽,世(shi)人莫知(zhi)之。
明兩知竅章第七
上(shang)德(de)無(wu)(wu)為(wei),不以(yi)(yi)察求。下德(de)為(wei)之(zhi)(zhi)(zhi),其用不休。上(shang)閉(bi)則(ze)稱有,下閉(bi)則(ze)稱無(wu)(wu)。無(wu)(wu)者(zhe)以(yi)(yi)奉上(shang),上(shang)有神(shen)德(de)居。此兩孔穴法,金(jin)炁(qi)亦(yi)相胥(xu)。知白(bai)守(shou)黑(hei)(hei),神(shen)明自(zi)來,白(bai)者(zhe)金(jin)精,黑(hei)(hei)者(zhe)水(shui)(shui)基。水(shui)(shui)者(zhe)道樞,其數(shu)名一。陰陽(yang)之(zhi)(zhi)(zhi)始,玄(xuan)含黃芽。五金(jin)之(zhi)(zhi)(zhi)主(zhu),北方河(he)車(che)。故鉛(qian)外黑(hei)(hei),內懷金(jin)華,被褐懷玉,外為(wei)狂夫。金(jin)為(wei)水(shui)(shui)母,母隱子胎。水(shui)(shui)為(wei)金(jin)子,子藏(zang)母胞。真(zhen)(zhen)人至妙,若(ruo)有若(ruo)無(wu)(wu)。仿佛(fo)大淵,乍沉乍浮。退爾分布,各(ge)守(shou)境隅(yu)。采之(zhi)(zhi)(zhi)類白(bai),造之(zhi)(zhi)(zhi)則(ze)朱。煉為(wei)表衛,白(bai)里真(zhen)(zhen)居。方圓(yuan)徑寸,混而相拘。先天地生,巍(wei)巍(wei)尊高。旁(pang)有垣闕(que),狀(zhuang)似蓬壺。環匝關(guan)閉(bi),四(si)通踟(chi)躕。守(shou)御密(mi)固,閼絕奸邪(xie)。曲閣相通,以(yi)(yi)戒不虞。可以(yi)(yi)無(wu)(wu)思,難(nan)以(yi)(yi)愁勞。神(shen)氣滿室,莫之(zhi)(zhi)(zhi)能留。守(shou)之(zhi)(zhi)(zhi)者(zhe)昌,失之(zhi)(zhi)(zhi)者(zhe)亡。動靜休息,常與人俱。
明辨邪正章第八
是(shi)非歷(li)臟法,內觀有(you)(you)(you)所(suo)思(si),履行步斗(dou)宿,六甲以日辰。陰道(dao)厭九一(yi),濁亂弄元胞(bao)。食(shi)炁鳴腸(chang)胃(wei),吐正吸外邪。晝夜(ye)不(bu)臥寐,晦朔(shuo)未嘗休。身體日疲倦,恍惚狀若癡。百(bai)脈鼎沸(fei)馳,不(bu)得(de)清澄居(ju)。累土立壇宇,朝暮敬(jing)祭(ji)祀。鬼神見形象,夢寐感(gan)慨之。心歡意喜悅,自(zi)謂必延期,遽(ju)以夭命死,腐(fu)露(lu)其形骸(hai)。舉(ju)措輒有(you)(you)(you)違(wei),悖逆失(shi)樞機(ji)。諸術(shu)甚(shen)眾多,千(qian)條有(you)(you)(you)萬余,前卻違(wei)黃老(lao),曲折戾九都(dou)。明者(zhe)省(sheng)厥(jue)旨,曠然知(zhi)所(suo)由(you)。勤而(er)行之,夙夜(ye)不(bu)休。經(jing)營三載(zai)(一(yi)本作伏(fu)食(shi)三載(zai)),輕舉(ju)遠游,跨火不(bu)焦,入水不(bu)濡,能存能亡,長樂無憂。道(dao)成德(de)就,潛伏(fu)俟時(shi)。太乙乃召,移居(ju)中洲,功滿上升,膺(ying)籙(lu)受圖。
龍虎兩弦章第九
火計不(bu)虛作,演(yan)易(yi)以明之(zhi)(zhi)。偃月法爐鼎,白虎為(wei)熬樞(shu);汞日(ri)為(wei)流珠,青(qing)龍與之(zhi)(zhi)俱。舉東以合西,魂魄自相拘。上弦兌數(shu)八,下弦艮亦八,兩弦合其精,乾(qian)坤體乃成。二八應一斤,易(yi)道正不(bu)傾。銖(zhu)有三百(bai)八十四(si),亦應卦爻之(zhi)(zhi)數(shu)。
金返歸性章第十
金(jin)入于猛(meng)火,色不奪精光。自開(kai)辟以來(lai),日(ri)月(yue)(yue)不虧明。金(jin)不失其(qi)重,日(ri)月(yue)(yue)形如常(chang)。金(jin)本(ben)從月(yue)(yue)生,朔旦受日(ri)符(fu)。金(jin)返歸其(qi)母(mu),月(yue)(yue)晦日(ri)相(xiang)包(bao)。隱藏其(qi)匡(kuang)廓(kuo),沉淪(lun)于洞虛。金(jin)復其(qi)故性(xing),威光鼎乃熺(xi)。
二土全功章第十一
子午數合三(san)(san),戊己號稱五(wu)(wu)。三(san)(san)五(wu)(wu)既和諧,八(ba)石正綱紀。呼(hu)吸相含育(yu),佇思為夫(fu)婦。黃土金(jin)之父,流珠水之子(一(yi)本作流珠水之母(mu))。水以土為鬼,土鎮水不起。朱雀為火精,執平調勝負。水盛火消滅(mie),俱死歸厚土。三(san)(san)性即會合,本性共(gong)宗祖。巨勝尚延年,還丹可(ke)入口。金(jin)性不敗朽,故為萬物寶。術(shu)士伏食之,壽(shou)命得長久。土游于四季(ji),守界定規矩(ju)。金(jin)砂(sha)入五(wu)(wu)內,霧散(san)若風雨。熏蒸(zheng)達四肢,顏色悅澤(ze)好。發白皆變黑,齒落生舊所。老翁復(fu)丁壯,耆嫗成吒女。改(gai)形免(mian)世厄,號之曰(yue)真人。
同類(lei)合體章第十二(er)
胡粉投火(huo)中(zhong),色壞還為(wei)(wei)鉛(qian)。冰(bing)雪得溫湯,解釋成(cheng)太玄(xuan)。金以(yi)(yi)砂為(wei)(wei)主,秉和于(yu)水(shui)(shui)銀(yin)。變(bian)化由其真,終始自相因(yin)。欲(yu)(yu)作(zuo)伏食仙(xian),宜(yi)以(yi)(yi)同(tong)類者,植禾(he)當以(yi)(yi)谷,覆雞用其卵。以(yi)(yi)類補自然(ran),物成(cheng)易陶冶。魚(yu)目豈為(wei)(wei)珠?蓬(peng)蒿不(bu)成(cheng)槚。類同(tong)者相從,事乖不(bu)成(cheng)寶(bao)。燕雀不(bu)生鳳,狐兔不(bu)乳馬。水(shui)(shui)流不(bu)炎上,火(huo)動不(bu)潤下(xia)。世(shi)間多(duo)學士(shi),高妙負良材(cai)。邂逅不(bu)遭遇(yu),耗火(huo)亡資財。據按依文說,妄以(yi)(yi)言為(wei)(wei)之(zhi)。端緒無因(yin)緣,度量失(shi)操持(chi)。搗治羌石膽,云母及礬磁(ci)。硫磺燒豫章(zhang),泥汞相煉(lian)治。鼓下(xia)五石銅,以(yi)(yi)之(zhi)為(wei)(wei)輔樞。雜性不(bu)同(tong)類,安肯同(tong)體居。千舉必萬敗,欲(yu)(yu)黠反成(cheng)癡。稚年(nian)至(zhi)白首,中(zhong)道生狐疑(yi)。背道守迷路,出正(zheng)入邪蹊。管窺不(bu)廣見(jian),難以(yi)(yi)揆(kui)方來。
三圣前(qian)識(shi)章第十三
若夫至(zhi)圣,不過伏(fu)羲,始(shi)畫八(ba)卦(gua),效法(fa)天地(di)。文王(wang)帝(di)之宗,結體演爻辭。夫子庶圣雄,十翼以輔之。三(san)君(jun)天所(suo)挺,迭興更御時。優劣(lie)有(you)(you)步(bu)驟,功德不相殊。制作有(you)(you)所(suo)踵,推度(du)審分銖。有(you)(you)形易忖量,無兆難(nan)慮謀。作事令可法(fa),為(wei)(wei)世定詩書(shu)。素(su)無前(qian)識資,因師(shi)覺悟之。皓(hao)若褰帷帳,瞋目登(deng)高(gao)臺。火記六百(bai)篇,所(suo)趣等(deng)不殊。文字鄭重說,世人(ren)不熟思(si)。尋度(du)其源(yuan)流,幽明本(ben)共(gong)居。竊為(wei)(wei)賢者談,曷敢(gan)輕為(wei)(wei)書(shu)?若遂(sui)結舌喑,絕道獲罪(zui)誅(zhu)。寫(xie)情著竹(zhu)帛,又恐泄天符。猶豫增(zeng)嘆息,俯仰綴斯愚(yu)。陶冶有(you)(you)法(fa)度(du),未可悉陳敷。略述其綱紀,枝條見扶疏。
金丹刀(dao)圭章第十(shi)四
以金為(wei)堤防(fang),水(shui)(shui)入乃優游。金計(ji)有(you)十五,水(shui)(shui)數亦如之(zhi)。臨爐定銖兩,五分(fen)水(shui)(shui)有(you)余(yu)。二者(zhe)以為(wei)真(zhen),金重如本(ben)初。其三遂不入,火二與(yu)之(zhi)俱(ju)。三物相(xiang)含(han)受,變化(hua)狀有(you)神(shen)。下(xia)有(you)太陽氣,伏蒸須(xu)臾間。先液而后凝,號曰黃輿焉(yan)。歲月(yue)將欲(yu)訖,毀性(一(yi)本(ben)作(zuo)惟)傷壽(shou)年(nian)。形體如灰(hui)土,狀若明窗(chuang)塵(chen)。擣治(zhi)并合之(zhi),持(chi)入赤色門。固塞(sai)其際會,務令至完堅。炎火張于下(xia),晝夜聲正勤。始文使可修(xiu),終(zhong)竟武乃陳。候視(shi)加謹慎,審察調(diao)寒(han)溫。周(zhou)旋(xuan)十二節,節盡更(geng)須(xu)親。炁索(suo)命將絕,休死(si)亡魄魂。色轉更(geng)為(wei)紫(zi),赫然成(cheng)還丹。粉(fen)提(ti)以一(yi)丸,刀圭最為(wei)神(shen)。
水火(huo)情(qing)性章第十五
推(tui)演(yan)五行(xing)數,較約而不繁。舉水以激火(huo),奄然滅光明。日月相(xiang)(xiang)薄蝕(shi),常在晦朔間(jian)(一(yi)作朔望間(jian))。水盛(sheng)坎侵陽(yang),火(huo)衰(shuai)離晝昏(hun)。陰陽(yang)相(xiang)(xiang)飲食,交感(gan)道自然。名(ming)者(zhe)以定情,字者(zhe)以性言。金(jin)來歸性初,乃得(de)稱還丹。吾不敢虛說,仿效(xiao)圣人文(wen)。古(gu)記題龍虎,黃帝(di)美金(jin)華。淮南煉秋石,玉陽(yang)加(jia)黃芽。賢(xian)者(zhe)能持行(xing),不肖毋與俱。古(gu)今道由一(yi),對談吐(tu)所謀。學(xue)者(zhe)加(jia)勉力,留(liu)念深思(si)惟。至(zhi)要言甚露,昭(zhao)昭(zhao)不我欺。
陰陽精炁(qi)章第十六(liu)
乾剛(gang)坤柔,配合相包。陽秉(bing)陰(yin)受,雌雄(xiong)相須。須以造(zao)化(hua),精氣(qi)乃(nai)舒。坎離(li)冠首,光耀垂敷(fu)。玄冥難測(ce),不(bu)可畫圖。圣人(ren)揆度,參序元基。四者混沌(dun),徑入虛無。六十卦周,張布為輿。龍馬(ma)就駕,明君御時。和則隨從,路平(ping)不(bu)邪。邪道險(xian)阻,傾危國家。
君子(zi)居(ju)室章第十(shi)七
君子居其室(shi),出(chu)其言(yan)善,則千里(li)之(zhi)(zhi)(zhi)外應之(zhi)(zhi)(zhi)。謂萬(wan)乘之(zhi)(zhi)(zhi)主,處九重之(zhi)(zhi)(zhi)室(shi),發(fa)號出(chu)令,順陰(yin)陽節(jie)。藏器俟時,勿違卦日(ri)(一本作月)。屯(tun)以子申(shen),蒙用寅戌。余六十卦,各(ge)自有(you)日(ri)。聊陳兩象,未能究悉。立意(yi)設刑,當仁施德,逆(ni)之(zhi)(zhi)(zhi)者(zhe)兇,順之(zhi)(zhi)(zhi)者(zhe)吉。按歷法(fa)令,至誠專密(mi)。謹候日(ri)辰,審查消息。纖芥不(bu)正,悔(hui)吝為賊。二至改(gai)度(du),乖錯委曲。隆冬大暑,盛夏(xia)霜雪(xue)。二分(fen)縱(zong)橫,不(bu)應漏刻(ke)。水(shui)旱相(xiang)伐,風雨不(bu)節(jie),蝗蟲涌沸,群(qun)異旁出(chu)。天見其怪,山崩地裂。孝子用心(xin),感動皇(huang)極。近(jin)出(chu)己口(kou),遠流殊域。或以召禍(huo),或以致(zhi)福(fu),或興(xing)太平,或造兵(bing)革(ge)。四(si)者(zhe)之(zhi)(zhi)(zhi)來,由乎胸臆。動靜有(you)常(chang),奉其繩墨。四(si)時順宜,與氣(qi)相(xiang)得。剛柔斷矣,不(bu)相(xiang)涉入。五行守(shou)界,不(bu)妄盈(ying)縮。易行周流,屈伸反覆。
晦朔合符(fu)章第十八
晦朔之間,合符行中。混沌鴻蒙,牝牡相(xiang)從。滋液(ye)潤澤,施化(hua)流通。天(tian)地神明(ming),不可度量。利(li)用(yong)(yong)安身(shen),隱(yin)形而藏。始于(yu)東北,箕斗之鄉。旋而右轉,嘔輪吐萌。潛潭見象(xiang),發散精(jing)光。昴畢之上,震(zhen)為(wei)(wei)出徵(zhi)。陽炁(qi)造端(duan),初(chu)九(jiu)(jiu)潛龍。陽以三(san)(san)立,陰以八(ba)(ba)通。三(san)(san)日(ri)震(zhen)動(dong),八(ba)(ba)日(ri)兌行。九(jiu)(jiu)二(er)見龍,和(he)平有明(ming)。三(san)(san)五(wu)德(de)(de)就,乾體乃成。九(jiu)(jiu)三(san)(san)夕惕,虧折神符。盛衰漸革,終(zhong)還其(qi)(qi)初(chu)。巽繼其(qi)(qi)統,固際操持(chi)。九(jiu)(jiu)四或躍,進退道(dao)危(wei)。艮主(zhu)進止(zhi),不得(de)逾時。二(er)十(shi)三(san)(san)日(ri),典守弦期。九(jiu)(jiu)五(wu)飛龍,天(tian)位加嘉。六五(wu)坤承,結括終(zhong)始。溫養眾子,世(shi)為(wei)(wei)類母。上九(jiu)(jiu)亢(kang)龍,戰德(de)(de)于(yu)野,用(yong)(yong)九(jiu)(jiu)翩翩,為(wei)(wei)道(dao)規矩。陽數已訖(qi),訖(qi)則復起。推情合性,轉而相(xiang)與(yu)。循環璇(xuan)璣,升降(jiang)上下。周流六爻(yao),難可察(cha)睹(du)。故(gu)無(wu)常位,為(wei)(wei)易宗(zong)祖。
爻(yao)變功用章第十(shi)九
朔(shuo)旦為(wei)復(fu)(fu),陽(yang)炁始(shi)通。出(chu)入無(wu)疾(ji),立表(biao)微剛。黃鐘建子,兆乃滋彰。播施(shi)柔暖,黎蒸(zheng)得常(chang)。臨(lin)爐(lu)施(shi)條,開路正光。光耀漸進,日以(yi)(yi)(yi)益長(chang)。丑之大(da)呂(lv),結正低昂。仰(yang)以(yi)(yi)(yi)成泰(tai),剛柔并隆。遠游(you)交接(jie),小(xiao)往大(da)來。輻輳于寅,運移(yi)(一作而)趨時。漸歷(li)大(da)壯,俠列卯門。榆莢(jia)墮落,還(huan)歸(gui)本根。刑德(de)(de)相(xiang)負(fu),晝(zhou)夜始(shi)分。夬(guai)陰(yin)(yin)以(yi)(yi)(yi)退(tui),陽(yang)升(sheng)而先(xian)。洗滌羽翮,振索宿塵。乾健盛(sheng)明,廣被(bei)四鄰。陽(yang)終(zhong)(zhong)于己,中而相(xiang)干。媾始(shi)紀序,履(lv)霜最先(xian)。井底寒(han)泉,午(wu)為(wei)蕤賓(bin)。賓(bin)伏于陰(yin)(yin),陰(yin)(yin)為(wei)主(zhu)人。遁世(shi)去位(wei),收斂(lian)其精。懷德(de)(de)俟時,棲遲昧冥。否塞不通,萌芽不生。陰(yin)(yin)申(shen)陽(yang)屈,沒(mei)陽(yang)姓名(ming)。觀其權量(liang),察仲秋情。任畜微稚,老枯復(fu)(fu)榮(rong)。薺麥牙孽,因冒(mao)以(yi)(yi)(yi)生。剝(bo)爛肢體,消減其形。化炁既竭(jie),亡失(shi)至神。道窮則(ze)返,歸(gui)乎坤(kun)元。恒順地理,承天(tian)布宣。玄幽遠眇,隔(ge)閡相(xiang)連。應度育種,陰(yin)(yin)陽(yang)之元。廖(liao)廓恍惚,莫知其端。先(xian)迷(mi)失(shi)軌,后為(wei)主(zhu)君。無(wu)平(ping)不陂,道之自然。變易更盛(sheng),消息相(xiang)因。終(zhong)(zhong)坤(kun)復(fu)(fu)始(shi),如復(fu)(fu)連環(huan)。帝王承御,千載常(chang)存。
養性(xing)立命章第二十
將欲(yu)養(yang)性(xing),延命卻期。審思后末,當慮其先。人所秉軀,體本一無(一本作元)。元精云布(bu),因炁托初(chu)。陰陽為(wei)(wei)度,魂魄(po)所居(ju)。陽神日魂,陰神月魄(po)。魂之與魄(po),互為(wei)(wei)室宅。性(xing)主處(chu)內(nei),立置鄞鄂。情主營外,筑垣城(cheng)郭(guo)。城(cheng)郭(guo)完全,人物乃(nai)(nai)安(an)。爰斯(si)之時(shi),情和乾坤。乾動(dong)而直,炁布(bu)精流;坤靜而翕,為(wei)(wei)道舍廬(lu)。剛施而退(tui),柔化(hua)以滋。九(jiu)還七返,八歸六居(ju)。男白(bai)女赤,金火相拘。則水定火,五行之初(chu)。上善若(ruo)水,清而無瑕。道之形象,真一難圖。變而分布(bu),各自獨(du)居(ju)。類(lei)如雞子,白(bai)黑(hei)相符,縱(zong)廣一寸,以為(wei)(wei)始初(chu)。四肢五臟(zang),筋(jin)骨乃(nai)(nai)俱(ju)。彌(mi)歷十月,脫出其胞。骨弱可卷,肉(rou)滑若(ruo)鉛。
二(er)炁感化章第二(er)十一
陽(yang)燧以(yi)取火(huo),非(fei)日不生(sheng)光。方諸非(fei)星月,安能得水漿?二(炁)玄且遠,感(gan)化尚相通,何況近存身(shen)?切在于心胸(xiong)。陰(yin)陽(yang)配(pei)日月,水火(huo)為(wei)效徵。
關鍵三寶章第(di)二(er)十二(er)
耳(er)目口(kou)三(san)寶,閉塞勿發(fa)通。真(zhen)人潛深淵,浮(fu)游守(shou)規中。旋曲以視(shi)聽,開(kai)闔(he)皆合(he)同。為己(ji)之(zhi)樞轄,動靜不竭窮。離氣內營衛,坎乃不用聰。兌(dui)合(he)不以談,希言(yan)順(shun)鴻蒙(meng)。三(san)者既關(guan)鍵,緩體處空房。委志歸虛(xu)無(wu),無(wu)念以為常。證難以推移,心專不縱橫(heng)。寢寐神(shen)相抱,覺(jue)悟候(hou)存亡。顏容浸(jin)以潤(run),骨節益堅強(qiang)。排(pai)卻眾陰邪,然后立正陽。修之(zhi)不輟休,庶氣云雨行(xing)。淫(yin)淫(yin)若春澤,液液象解冰。從(cong)頭流(liu)達足,究竟復上升。往來洞無(wu)極(ji),怫(fu)怫(fu)被容中。反(fan)者道之(zhi)驗,弱者德之(zhi)柄。耘鋤宿(su)污穢,細微得(de)調暢。濁(zhuo)者清之(zhi)路,昏(hun)久(jiu)則昭明。
傍門無(wu)功章第二十三
世人好小術,不審(shen)道深(shen)淺(qian)。棄正從(cong)邪徑,裕速閼不通(tong)。猶盲不任杖(zhang),聾(long)者(zhe)聽宮商,沒水(shui)捕雉兔,登(deng)山索魚龍,植麥裕獲黍,運規以求(qiu)方。竭力勞精(jing)神,終(zhong)年無見功。裕知伏食法,事約而不繁。
流珠金(jin)華章第二十四
太陽流珠(zhu),常欲去人。卒得(de)金(jin)華,轉而相(xiang)(xiang)因,化為(wei)白(bai)液,凝而至(zhi)堅。金(jin)華先唱,有(you)傾之間(jian),解化為(wei)水,馬齒瓓玕,陽乃(nai)往和,情性(xing)自然。迫促時陰(yin),拘蓄禁門,慈母養育(yu),孝子(zi)報恩,嚴父施令,教敕子(zi)孫。五行錯王,相(xiang)(xiang)據以生,火性(xing)銷金(jin),金(jin)伐木榮。三五與一,天(tian)地至(zhi)精,可(ke)以口訣(jue),難(nan)以書傳。子(zi)當右轉,午(wu)乃(nai)東旋,卯(mao)酉界隔,主客二名。龍呼于虎(hu),虎(hu)吸于精,兩相(xiang)(xiang)飲食,具相(xiang)(xiang)貪便(bian),遂相(xiang)(xiang)銜咽,咀嚼相(xiang)(xiang)吞。熒惑守西,太白(bai)經天(tian),殺(sha)炁所臨,何有(you)不(bu)(bu)傾。貍犬守鼠(shu),鳥雀畏鹯,各有(you)其功,何敢(gan)有(you)聲(sheng)。不(bu)(bu)得(de)其理,難(nan)以妄言(yan)。竭(jie)殫家產,妻子(zi)饑(ji)貧,自古及(ji)今,好者(zhe)億人,迄不(bu)(bu)諧(xie)遇,希有(you)能成。廣求名藥,與道乖殊。
如審遭逢章(zhang)第二十五(wu)
如審遭逢(feng),睹其端緒。以(yi)類相況,揆物終始。五行相克,更為父(fu)母。母含滋液,父(fu)主秉(bing)與,凝精流(liu)形,金石不(bu)朽。審專不(bu)泄,得為成(cheng)道(dao)。立竿見影,呼(hu)谷傳響(xiang)。豈不(bu)靈哉!天(tian)地至象。若以(yi)野葛(ge)一寸(cun),巴(ba)豆一兩,入(ru)喉(hou)輒(zhe)僵,不(bu)得俯仰。當此之時,周文揲蓍(shi),孔(kong)子占象,扁鵲操針,巫(wu)咸扣(kou)鼓(gu),安能令蘇(su),復起馳走?
姹(cha)女黃芽章第二(er)十(shi)六
河上(shang)姹女(nv),靈而(er)最神,得(de)火則(ze)飛(fei),不(bu)見埃塵,鬼隱龍匿,莫知所存。將(jiang)欲(yu)制(zhi)之(zhi),黃芽為(wei)根。物無(wu)陰陽,違天背元,牝(pin)雞自卵,其雛不(bu)全(quan)。夫(fu)何(he)故(gu)乎?配合未(wei)連,三五不(bu)交,剛柔離分。施化之(zhi)精,天地(di)自然,火動炎上(shang),水(shui)流潤(run)下,非(fei)有(you)師導,使其然也(ye)(ye)。資使統正,不(bu)可復改。觀(guan)夫(fu)雌雄交媾(gou)之(zhi)時,剛柔相結而(er)不(bu)可解,得(de)其節符,非(fei)有(you)工巧以制(zhi)御之(zhi)。男生而(er)伏,女(nv)偃其軀,秉乎胞胎,受炁之(zhi)初,非(fei)徒生時,著而(er)見之(zhi),及其死也(ye)(ye),亦復效之(zhi),此(ci)非(fei)父母教令使然。本(ben)在交媾(gou),定置始先。
男女相須章第二十七
坎男(nan)為月(yue),離女(nv)(nv)為日,日以(yi)(yi)施德,月(yue)以(yi)(yi)舒光(guang),月(yue)受日化(hua),體不污傷。日失其(qi)契(qi),陰侵其(qi)明,晦(hui)朔薄(bo)蝕,掩(yan)冒相傾,日消(xiao)其(qi)形,陰凌災生。男(nan)女(nv)(nv)相胥(xu),含(han)土以(yi)(yi)滋,雌雄錯雜,以(yi)(yi)類相求。金(jin)化(hua)為水(shui)(shui)(shui),水(shui)(shui)(shui)性周章,火化(hua)為土,水(shui)(shui)(shui)不得(de)行(xing)。男(nan)動外施,女(nv)(nv)靜內藏,溢度過(guo)節,為女(nv)(nv)所拘。魄以(yi)(yi)鈐魂(hun),不得(de)淫(yin)奢。不寒不暑,進退和時,各得(de)其(qi)和,俱(ju)吐政符。
四者混沌章第二十(shi)八(ba)
丹砂(sha)木精(jing),得金(jin)乃(nai)并,金(jin)水(shui)合處(chu),木火(huo)為(wei)侶。四者混沌,列為(wei)龍虎(hu),龍陽數奇,虎(hu)陰(yin)數偶(ou)。肝青為(wei)父,肺(fei)白為(wei)母,腎黑為(wei)子,離赤為(wei)女,脾黃為(wei)祖,子午為(wei)始。三物一家(jia),都歸戊(wu)己(ji)。
卯酉刑德(de)章第二十九
剛柔(rou)迭興,更歷分布。龍西(xi)虎東,建緯卯酉(you),刑(xing)德(de)并會,相見歡(huan)喜,刑(xing)主伏殺,德(de)主生(sheng)起(qi)。二月榆落,魁臨于卯,八月麥生(sheng),天罡據酉(you)。子(zi)南午北,互為綱(gang)紀(ji)。一(yi)九之數,終而復始。含元虛危,播精于子(zi)。
君子(zi)好(hao)逑章第三十
關關雎(ju)鳩,在河之洲,窈窕淑女(nv),君子好逑(qiu)。雄不(bu)獨處,雌不(bu)孤居。玄武(wu)龜蛇(she),蟠虬相扶(fu),以明(ming)牝牡,竟(一本作意)當相須。假(jia)使二女(nv)共室,顏色甚姝,蘇秦通言(yan),張儀(yi)合(he)媒,發(fa)辯(bian)利舌,奮舒美辭,推心調諧,合(he)為(wei)夫妻,弊發(fa)腐齒,終不(bu)相知(zhi)。若藥物非種,名類不(bu)同,分刻參(can)差,失其綱紀(ji),雖黃帝臨爐,太公執火,八公擣煉(lian),淮南調合(he),立(li)宇崇壇,玉(yu)為(wei)階陛,麟脯鳳臘,把(ba)籍長跪,禱祝神(shen)祗,請哀諸鬼,沐(mu)浴齋(zhai)戒,冀有所望,亦猶和膠補(bu)釜,以硇涂瘡,去冷加冰,除熱用(yong)湯,飛龜舞蛇(she),愈見乖(guai)張。
圣賢伏煉章(zhang)第三十一
惟(wei)昔(xi)圣賢,懷玄抱真,伏(fu)煉九鼎,化(hua)跡隱淪(lun),含精(jing)養(yang)神,通德三光(guang),津液腠理,筋骨致堅,眾(zhong)邪辟除,正炁(qi)長(chang)(chang)存,累積長(chang)(chang)久,變形而(er)仙。憂憫后(hou)生,好道(dao)之(zhi)(zhi)倫,隨傍(bang)風采(cai),指畫古文,著為(wei)圖集,開示后(hou)昆,露(lu)見枝條(tiao),隱藏本根,托號(hao)諸(zhu)名(ming),覆(fu)謬眾(zhong)文,學者(zhe)得之(zhi)(zhi),韞櫝終身。子繼父業,孫(sun)踵祖先(xian),傳世迷惑(huo),竟無(wu)見聞,隨使宦者(zhe)不(bu)仕,農夫失耘,商人棄貨,志(zhi)士(shi)家貧。吾甚(shen)傷之(zhi)(zhi),定錄(lu)此文,字約易(yi)思(si),事省(sheng)不(bu)繁(fan),披列其條(tiao),核實可觀,分兩有數(shu),因而(er)相循(xun),故為(wei)亂辭,孔(kong)竅其門,智(zhi)者(zhe)審思(si),用意參焉。
法象成功章第三十二
法象莫大(da)乎天地兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),玄(xuan)溝數(shu)萬里(li)。河鼓臨星紀兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),人民皆驚(jing)駭(hai)。晷影妄前(qian)卻兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),九(jiu)年被兇咎(jiu)。皇上(shang)(shang)覽視之(zhi)(zhi)(zhi)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),王者退自(zi)(zi)改。關鍵有低昂兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),害(炁(qi))遂奔(ben)走(zou)。江淮之(zhi)(zhi)(zhi)枯竭兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),水流(liu)注于海。天地之(zhi)(zhi)(zhi)雌雄兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),徘徊(huai)子與(yu)午(wu)。寅申陰(yin)陽(yang)祖兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),出入復終始(shi)。循斗而(er)招搖兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),執衡定元紀。升(sheng)熬于甑山兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),炎火張設下。白虎(hu)唱導前(qian)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),蒼液(ye)和(he)于后。朱雀翱翔戲(xi)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),飛揚色五彩;遭遇羅(luo)網施兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),壓之(zhi)(zhi)(zhi)不(bu)(bu)得舉;嗷(ao)嗷(ao)聲甚(shen)悲兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),嬰兒之(zhi)(zhi)(zhi)慕(mu)母;顛倒(dao)就湯鑊兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)摧折傷(shang)毛羽(yu)。漏刻(ke)未(wei)過半兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),魚鱗狎(xia)鬣(lie)起。五色象炫耀兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),變化無(wu)常主。沸潏鼎沸馳(chi)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),暴(bao)涌不(bu)(bu)休止。接(jie)連重疊(die)累兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),犬(quan)牙相錯(cuo)距。形似仲冬(dong)冰兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),瓓玕吐(tu)鐘(zhong)乳。崔嵬而(er)雜廁兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),交積相支(zhi)柱。陰(yin)陽(yang)得其配兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),淡薄而(er)相守。青龍(long)處房六兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),春花震東卯。白虎(hu)在昴七兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),秋芒(mang)兌西(xi)酉。朱雀在張二(er)(er)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),正(zheng)陽(yang)雜南午(wu)。三者具(ju)來朝兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),家屬為(wei)親侶(lv)。本之(zhi)(zhi)(zhi)但二(er)(er)物兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),末而(er)為(wei)三五。三五并與(yu)一(yi)(yi)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),都集歸二(er)(er)所。治(zhi)之(zhi)(zhi)(zhi)如(ru)(ru)上(shang)(shang)科(ke)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),日數(shu)亦(yi)取甫。先白而(er)后黃兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),赤黑達表里(li)。名曰第一(yi)(yi)鼎兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),食如(ru)(ru)大(da)黍米。自(zi)(zi)然之(zhi)(zhi)(zhi)所為(wei)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),非(fei)有邪偽道。山澤(炁(qi))相蒸兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),興云而(er)為(wei)雨,泥(ni)竭遂成塵兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),火滅化為(wei)土。若檗染為(wei)黃兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),似藍(lan)成綠組。皮革煮成膠兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),麴糵化為(wei)酒。同類易(yi)施工兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),非(fei)種難為(wei)巧(qiao)。惟斯(si)之(zhi)(zhi)(zhi)妙術兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),審諦不(bu)(bu)誑語。傳于億世后兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),昭然自(zi)(zi)可考。煥若星經漢(han)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),昺如(ru)(ru)水宗海。思之(zhi)(zhi)(zhi)務令熟兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),反覆視上(shang)(shang)下。千周粲彬(bin)彬(bin)兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),萬遍將可睹。神明或告(gao)人兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),魂靈乍(zha)自(zi)(zi)悟(wu)。探端(duan)索(suo)其緒兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),必(bi)得其門戶,天道無(wu)適莫兮(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi)(xi),常傳于賢(xian)者。
鼎器(qi)妙用(yong)章(zhang)第三十三
圓三五(wu),寸一(yi)(yi)(yi)分,口四八,兩寸唇,長尺二,厚薄均(jun)。腹齊(qi)三,坐垂溫(wen)。陰在上,陽下奔。首尾(wei)武,中間文。始七十(shi),終(zhong)三旬,二百六,善調均(jun)。陰火(huo)白(bai),黃芽(ya)鉛。兩七聚,輔(fu)翼人(ren)。贍理腦,定玄升。子(zi)處中,得安存?來去游(you)(you),不出門(men)。漸成(cheng)大,性情(qing)純(chun)。卻歸一(yi)(yi)(yi),還(huan)本原。善愛敬,如君臣。至(zhi)一(yi)(yi)(yi)周,甚辛勤。密防護,莫迷昏。途路遠,復幽玄。若達此,會(hui)乾坤。乃圭(gui)沾,凈魄魂。得長生,居仙村。樂道者,尋其(qi)根。審五(wu)行,定銖分。諦思之,不須論。深藏守,莫傳文。御(yu)白(bai)鶴,駕鱗龍,游(you)(you)太虛,謁(ye)仙君,錄(lu)天圖,號真人(ren)。
補塞遺脫章第三十四
參同契者,敷陳梗概,不能純一,泛濫而說(shuo),纖微(wei)未備,闕略仿佛(fo)。今(jin)更撰(zhuan)錄,補塞遺脫(tuo),潤色幽深,鉤援相逮,旨意(yi)等(deng)齊,所(suo)趨不悖,故復(fu)作此,命五相類,則大易(yi)之情性盡矣。
五位相得而各有合(he)
甲 丙(bing) 戊 庚 壬
沉左(zuo) 武火 藥(yao) 世(shi)金 真汞
三(san) 二(er) 五(wu) 四 一
木(mu) 火 土 金 水
乙 丁(ding) 已 辛 癸
浮右 文火 物 世銀 真鉛
大(da)易(yi)性情,各如其度(du)。黃老用究,較而(er)可御。爐火之(zhi)事,真有所(suo)據。三道由(you)一,俱(ju)出徑(jing)路。枝莖華葉,果實(shi)垂布,正(zheng)在(zai)根株,不(bu)失(shi)其素。誠心所(suo)言,審而(er)不(bu)誤(wu)。象彼仲冬節,竹(zhu)木(mu)皆摧(cui)傷。佐陽詰賈(jia)旅,人君深自藏(zang)。象時順節令(ling),閉口不(bu)用談。天道其浩(hao)廣,太玄(xuan)無形容,虛(xu)寂不(bu)可睹,匡廓(kuo)以消亡。謬(miu)誤(wu)失(shi)事緒(xu),言還自敗傷。別序斯(si)四象,以曉后(hou)生盲(mang)。
自(zi)敘啟(qi)后章第三十五
會稽鄙夫(fu),幽谷朽生,挾(xie)懷(huai)樸素(su),不(bu)樂權榮,棲遲僻陋,忽(hu)略利(li)名,執守恬淡(dan),希時安寧(ning),晏然閑居(ju),乃撰斯(si)文。歌敘大(da)(da)易(yi),三圣遺言,察其(qi)旨趣,一統共論(lun)。務在(zai)順理,宣耀精神。神化(hua)流通,四(si)海和平。表以(yi)(yi)為歷,萬世(shi)可循。序以(yi)(yi)御政,行(xing)之不(bu)繁(fan),引內養性,黃老自(zi)然,含德之厚,歸根返元。近(jin)在(zai)我心,不(bu)離己身,抱一毋舍,可以(yi)(yi)長存。配(pei)以(yi)(yi)伏食,雄雌設陳(chen)。挺除武都,八石棄捐(juan)。審用成物(wu),世(shi)俗所(suo)珍。羅列三條,枝(zhi)莖相連。同出(chu)異名,皆由一門。非徒累(lei)句,諧偶(ou)斯(si)文,殆有其(qi)真,礫硌可觀。使予敷偽(wei),卻被贅愆。命參(can)同契,微覽其(qi)端,辭(ci)寡意(yi)大(da)(da),后嗣宜尊。委時去害,依托丘山。循游(you)寥廓,與(yu)鬼(gui)為鄰。化(hua)形(xing)而仙,淪寂無聲。百世(shi)而下,遨游(you)人間。敷陳(chen)羽翮,東(dong)西南(nan)傾。湯(tang)遭厄際,水旱隔并(bing)。柯葉萎黃,失其(qi)華(hua)榮。吉(ji)人相乘負(fu),安穩(wen)可長生。
參同(tong)契者,辭隱而(er)道(dao)大(da),言微(wei)而(er)旨深(shen)。列五帝以(yi)(yi)(yi)建(jian)業,配三皇而(er)立政(zheng)。若君(jun)臣(chen)差殊(shu),上下無準(zhun),序以(yi)(yi)(yi)為(wei)政(zheng),不(bu)(bu)致太平。服食其(qi)法,未能長生。學以(yi)(yi)(yi)養性,又(you)不(bu)(bu)延年。至(zhi)于剖析陰(yin)陽,合其(qi)銖兩,日月(yue)弦望,八(ba)卦成象(xiang)(xiang),男女施化,剛柔動靜,米鹽分判(pan)。以(yi)(yi)(yi)易為(wei)證,用(yong)意健矣。故(gu)立為(wei)法,以(yi)(yi)(yi)傳后賢。推曉(xiao)大(da)象(xiang)(xiang),必得長生。強己益身,為(wei)此道(dao)者,重加意焉。
《周易(yi)參同契》。東漢魏(wei)伯陽著。簡稱《參同契》,道(dao)家養生(sheng)經(jing)典(dian)。全書指導煉外丹,以乾坤為(wei)(wei)鼎器,以陰陽為(wei)(wei)堤防,以水火為(wei)(wei)化(hua)機,以五行為(wei)(wei)輔助,以玄精為(wei)(wei)丹基(ji)等(deng)等(deng),從(cong)而闡明煉丹的(de)(de)原理和方法,為(wei)(wei)道(dao)家最(zui)早的(de)(de)系統(tong)論述(shu)養生(sheng)的(de)(de)經(jing)籍。
《周易參同契》全書共約6000余(yu)字,基本是(shi)用(yong)(yong)四字一(yi)句(ju)、五字一(yi)句(ju)的(de)(de)(de)(de)韻文及(ji)(ji)少數(shu)長短不齊的(de)(de)(de)(de)散文體(ti)(ti)和離(li)騷體(ti)(ti)寫成的(de)(de)(de)(de)。該書假借《周易》爻(yao)象(xiang)(xiang)論述作(zuo)(zuo)丹(dan)之意,研(yan)究(jiu)養性延年,強己(ji)益身(shen)。所謂“丹(dan)”,據近(jin)人研(yan)究(jiu),是(shi)指人身(shen)體(ti)(ti)內部的(de)(de)(de)(de)能量(liang)流(liu)。書中關于能量(liang)流(liu)的(de)(de)(de)(de)論述,即是(shi)根據作(zuo)(zuo)者自己(ji)的(de)(de)(de)(de)體(ti)(ti)驗(yan)記(ji)錄下來(lai)的(de)(de)(de)(de)。該書表(biao)達方(fang)式比較奇特,采(cai)用(yong)(yong)符號(hao)(hao)作(zuo)(zuo)為表(biao)意手(shou)段,如(ru)坎(kan)離(li)、乾(qian)坤(kun)、日月、陰陽、五行、鉛汞、父母、夫妻、男女,以及(ji)(ji)中國古代天文學(xue)上(shang)的(de)(de)(de)(de)名詞(ci)術語等(deng),都(dou)與其(qi)(qi)本義毫無(wu)關系,只(zhi)是(shi)一(yi)些(xie)表(biao)意的(de)(de)(de)(de)符號(hao)(hao)。書中以燒煉外丹(dan)者使用(yong)(yong)的(de)(de)(de)(de)爐(lu)鼎象(xiang)(xiang)征(zheng)人身(shen),以爐(lu)鼎中變化的(de)(de)(de)(de)藥物(wu)象(xiang)(xiang)征(zheng)人體(ti)(ti)內的(de)(de)(de)(de)能量(liang)流(liu)。表(biao)示藥物(wu)的(de)(de)(de)(de)符號(hao)(hao)則有坎(kan)、離(li)、水、火、鉛、汞、兔、烏、金蛤(ha)蟆、玉老鴉等(deng),符號(hao)(hao)雖(sui)異,其(qi)(qi)義無(wu)殊。
該書“詞韻皆古,奧雅難通(tong)”,并采(cai)取(qu)象(xiang)征或借(jie)喻的(de)(de)(de)(de)方法采(cai)用許多隱語,易生(sheng)(sheng)誤解,所(suo)以歷(li)(li)代有很多注(zhu)本行世,僅《正統道藏》就收(shou)入唐宋以后注(zhu)本11種。《參(can)同契》是(shi)一部用《周易》理論、道家哲學與煉丹(dan)(dan)術(爐火)三者參(can)合而成的(de)(de)(de)(de)養生(sheng)(sheng)著(zhu)作(zuo)。歷(li)(li)代注(zhu)釋名家對它的(de)(de)(de)(de)基本內容的(de)(de)(de)(de)理解存在著(zhu)分歧(qi),有的(de)(de)(de)(de)認(ren)為(wei)魏(wei)伯(bo)陽(yang)講的(de)(de)(de)(de)是(shi)燒煉金丹(dan)(dan)以求仙藥的(de)(de)(de)(de)外(wai)丹(dan)(dan)說,有的(de)(de)(de)(de)認(ren)為(wei)魏(wei)伯(bo)陽(yang)主張調和陰陽(yang),講的(de)(de)(de)(de)是(shi)靠自身修煉精(jing)、氣、神(shen)的(de)(de)(de)(de)內養術,即后世所(suo)謂的(de)(de)(de)(de)內丹(dan)(dan)說;有的(de)(de)(de)(de)認(ren)為(wei)在《參(can)同契》中,外(wai)丹(dan)(dan)說、內丹(dan)(dan)說二(er)者兼而有之,并斥責房中、服符、晝夜運動(dong)、禱(dao)祀鬼神(shen)等(deng)為(wei)徒勞無(wu)功的(de)(de)(de)(de)旁門邪道。
《周易參同契》中敘(xu)述最(zui)詳細的(de)(de)部分,也是(shi)書中的(de)(de)核心內容,就是(shi)煉制“還丹(dan)(dan)(dan)”。原(yuan)文(wen)記載共(gong)分三(san)變(bian)(bian),第(di)一(yi)變(bian)(bian)是(shi)將15份金屬鉛(qian)(qian)(qian)(qian)放(fang)在反(fan)應(ying)(ying)器四(si)周,加(jia)(jia)入(ru)6份水(shui)銀,再用(yong)(yong)(yong)炭火(huo)(huo)(huo)加(jia)(jia)熱,便生(sheng)成(cheng)鉛(qian)(qian)(qian)(qian)汞(gong)齊(qi)。魏伯陽認為(wei)“火(huo)(huo)(huo)”也參加(jia)(jia)反(fan)應(ying)(ying),是(shi)反(fan)應(ying)(ying)物(wu)(wu)。所以他說,要用(yong)(yong)(yong)6份炭的(de)(de)炭火(huo)(huo)(huo)微微加(jia)(jia)熱,鉛(qian)(qian)(qian)(qian)與水(shui)銀、炭火(huo)(huo)(huo)這(zhe)三(san)種“物(wu)(wu)質”相互含受,才能夠發生(sheng)變(bian)(bian)化而生(sheng)成(cheng)鉛(qian)(qian)(qian)(qian)汞(gong)齊(qi)。第(di)二(er)變(bian)(bian)是(shi)隨著火(huo)(huo)(huo)力(li)的(de)(de)增大,水(shui)銀逐漸(jian)被(bei)蒸發掉,鉛(qian)(qian)(qian)(qian)被(bei)氧化為(wei)一(yi)氧化鉛(qian)(qian)(qian)(qian)和四(si)氧化三(san)鉛(qian)(qian)(qian)(qian),反(fan)應(ying)(ying)完畢(bi)時,主要生(sheng)成(cheng)黃(huang)丹(dan)(dan)(dan),即(ji)黃(huang)芽(ya)(Pb3O4)。第(di)三(san)變(bian)(bian)是(shi)將第(di)二(er)變(bian)(bian)的(de)(de)產物(wu)(wu)鉛(qian)(qian)(qian)(qian)丹(dan)(dan)(dan)與9份水(shui)銀混(hun)合(he)、搗細、研(yan)勻,再把(ba)這(zhe)種混(hun)合(he)藥料(liao)置(zhi)入(ru)丹(dan)(dan)(dan)鼎鼎中,密(mi)封(feng)合(he)縫,務必使其不開(kai)裂、不泄氣,然(ran)后加(jia)(jia)熱。先(xian)文(wen)火(huo)(huo)(huo)后武(wu)火(huo)(huo)(huo),晝夜察看,注(zhu)意調節(jie)溫度,反(fan)應(ying)(ying)完畢(bi),丹(dan)(dan)(dan)鼎上部得到紅色(se)的(de)(de)產物(wu)(wu)“還丹(dan)(dan)(dan)”。這(zhe)種“還丹(dan)(dan)(dan)”就是(shi)氧化汞(gong)。用(yong)(yong)(yong)現代化學(xue)知識來解釋(shi),魏伯陽所述“還丹(dan)(dan)(dan)”煉法如下:
3Pb + 2O2 = Pb3O4 (黃芽)
2Pb3O4 = 6PbO + O2↑ (下丹鼎)(可逆(ni)反應)
2Hg + O2 = 2HgO (下丹鼎(ding))(可逆(ni)反(fan)應(ying))
魏伯(bo)陽還在《周易(yi)參(can)同契》中說:“河上姹(cha)(cha)女,靈而最神,得火則飛,不見埃塵。……將欲制之,黃芽為(wei)根。”“黃芽”就是鉛丹(dan)(dan)(dan),“河上姹(cha)(cha)女”為(wei)汞。這句話的(de)意思是,汞易(yi)揮發(fa),鉛丹(dan)(dan)(dan)能與汞在高溫下(xia)作用,生成不易(yi)揮發(fa)的(de)氧化汞,因(yin)而汞被鉛丹(dan)(dan)(dan)“制服”住了。
魏伯陽在闡(chan)述服餌金(jin)丹何以能(neng)使(shi)人(ren)長(chang)生不(bu)老時,采用(yong)的(de)是(shi)不(bu)恰當(dang)的(de)類比法(fa),認(ren)為黃金(jin)既然不(bu)朽,還(huan)丹又(you)能(neng)發生可(ke)(ke)逆循環變化(2Hg + O2 = 2HgO(可(ke)(ke)逆反(fan)應))那么餌服黃金(jin)和還(huan)丹后,就能(neng)使(shi)人(ren)身(shen)不(bu)朽和返老還(huan)童。這種希圖把黃金(jin)、還(huan)丹的(de)性質機械地(di)移(yi)植(zhi)到(dao)人(ren)體中以求(qiu)長(chang)生的(de)天(tian)真想法(fa),在今天(tian)看來當(dang)然荒謬可(ke)(ke)笑,但在當(dang)時有些人(ren)卻深信不(bu)疑。
在闡述(shu)煉(lian)丹術(shu)的(de)可(ke)能性和(he)合理性時(shi),魏伯陽(yang)指出,物(wu)(wu)質變化是自(zi)然界的(de)普遍規律,煉(lian)丹過程正如以檗染黃(huang),煮皮革為(wei)膠,用(yong)曲糵作酒(jiu)等(deng)等(deng)一樣(yang),是“自(zi)然之所為(wei)”,“非有(you)邪(xie)偽道”。他(ta)還將(jiang)陰陽(yang)五行學說用(yong)于解釋(shi)煉(lian)丹術(shu)現象,認(ren)為(wei)萬(wan)物(wu)(wu)的(de)產(chan)生和(he)變化都是“五行錯王,相(xiang)(xiang)據以生”,是陰陽(yang)相(xiang)(xiang)須,彼(bi)此交媾,使精氣得以舒(shu)發的(de)結果。
魏(wei)伯陽(yang)不只是(shi)囿于(yu)陰(yin)陽(yang)五行(xing)學(xue)說,他還提出了(le)相(xiang)(xiang)類(lei)(lei)學(xue)說。他認(ren)為陰(yin)陽(yang)相(xiang)(xiang)對的(de)(de)兩種(zhong)(zhong)反應物質(zhi)還必須同時(shi)屬于(yu)同一種(zhong)(zhong)類(lei)(lei),“同類(lei)(lei)”的(de)(de)物質(zhi)才能“相(xiang)(xiang)變(bian)”,“異類(lei)(lei)”物質(zhi)之(zhi)間則不能發(fa)生反應。他說:“欲(yu)作(zuo)服食仙(xian),宜以同類(lei)(lei)者(zhe)。……類(lei)(lei)同者(zhe)相(xiang)(xiang)從,事乖不成寶。”“若藥物非(fei)種(zhong)(zhong),名(ming)類(lei)(lei)不同,分劑參差,失其紀綱,雖黃帝臨爐(lu)……亦狄和膠補釜(fu),以硇(氯化銨)涂瘡,……愈見乖張。”這(zhe)就是(shi)說,事物的(de)(de)變(bian)化是(shi)有其內(nei)在原因(yin)的(de)(de)。這(zhe)大概是(shi)根據煉丹家們一些失敗的(de)(de)教訓而總結出來的(de)(de)。魏(wei)伯陽(yang)的(de)(de)這(zhe)一理論雖然(ran)遭到(dao)葛洪的(de)(de)反對,但到(dao)了(le)唐代又得(de)到(dao)進一步的(de)(de)發(fa)展,因(yin)為它畢竟含有一定的(de)(de)合理因(yin)素。實際上,魏(wei)伯陽(yang)的(de)(de)這(zhe)個相(xiang)(xiang)類(lei)(lei)學(xue)說是(shi)化學(xue)親(qin)合力觀念的(de)(de)前身。
魏伯(bo)陽(yang)還認(ren)識到物質起作用時(shi)的比例很(hen)重要,并已經觀察到胡(hu)粉(堿式碳酸鉛)在高溫下遇炭(tan)火可還原為鉛等(deng)化學現象。在《周(zhou)易參同契(qi)》中(zhong),魏伯(bo)陽(yang)還記述了升華裝置(丹鼎(ding)),把(ba)丹鼎(ding)看作一個縮小的宇(yu)宙,陰陽(yang)變化、萬(wan)物終始都在其中(zhong)。
必須指出,魏伯陽(yang)(yang)認(ren)為(wei)修(xiu)丹(dan)(dan)(dan)(dan)與(yu)天(tian)地造化是(shi)(shi)同一個道理,易(yi)道與(yu)丹(dan)(dan)(dan)(dan)道是(shi)(shi)相通的(de),所以能用《周易(yi)》的(de)道理來解釋煉(lian)丹(dan)(dan)(dan)(dan)的(de)道理,這(zhe)使本來就(jiu)比(bi)較復(fu)雜的(de)煉(lian)丹(dan)(dan)(dan)(dan)術變得更加神(shen)秘,影響了(le)后世煉(lian)丹(dan)(dan)(dan)(dan)家的(de)哲學思維。此外,魏伯陽(yang)(yang)主(zhu)張采用鉛汞(gong)(gong)作為(wei)煉(lian)丹(dan)(dan)(dan)(dan)的(de)主(zhu)要原料,所煉(lian)得的(de)丹(dan)(dan)(dan)(dan)藥(yao)是(shi)(shi)氧化汞(gong)(gong)之(zhi)類(lei)的(de)毒藥(yao),這(zhe)就(jiu)限制了(le)煉(lian)丹(dan)(dan)(dan)(dan)實驗的(de)范圍,并導致服丹(dan)(dan)(dan)(dan)中毒,這(zhe)實際上阻礙了(le)煉(lian)丹(dan)(dan)(dan)(dan)術的(de)發(fa)展。
《周易參同契》所闡述的丹術理論,被后世的金丹派葛洪、陶弘景以及內丹煉養派的司馬承禎、鐘離權、呂洞賓、張伯端等所繼承和吸取,宋人黃自如在《金丹四百字》序中對《周易參同契》在丹道史上的重要地位作了肯定,他說:數千年間,有伯陽以導其流,有鐘呂以揚其波。近人王明先生在《<周易參同契>考證》一(yi)(yi)文中總結說(shuo):自(zi)(zi)漢而(er)唐而(er)宋,論煉丹(dan)(dan)者,代(dai)不乏(fa)人(ren),溯(su)流尋源(yuan)(yuan),大要(yao)如爾:魏伯(bo)陽導其源(yuan)(yuan),鐘呂(lv)衍其流,劉(海蟾)張(紫陽)薛(紫賢)陳(泥丸)揚其波。由外丹(dan)(dan)而(er)內(nei)丹(dan)(dan),流變滋多,《參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)》洵千古(gu)(gu)丹(dan)(dan)經之(zhi)祖(zu)也(ye)。王(wang)明(ming)先生所說(shuo)的(de)(de)(de)鐘呂(lv)以下,都是內(nei)丹(dan)(dan)家。張、薛、陳屬金丹(dan)(dan)道(dao)(dao)派南(nan)宗。金元興起(qi)的(de)(de)(de)全真(zhen)道(dao)(dao)屬北宗,自(zi)(zi)稱(cheng)淵源(yuan)(yuan)于(yu)鐘呂(lv),可(ke)見,全真(zhen)的(de)(de)(de)內(nei)丹(dan)(dan)思想(xiang)遠祖(zu)也(ye)是《周(zhou)(zhou)(zhou)易(yi)(yi)(yi)參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)》。道(dao)(dao)教(jiao)南(nan)北宗的(de)(de)(de)興起(qi),思想(xiang)上無一(yi)(yi)不受(shou)(shou)《周(zhou)(zhou)(zhou)易(yi)(yi)(yi)參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)》的(de)(de)(de)影響(xiang)。正因(yin)為(wei)《周(zhou)(zhou)(zhou)易(yi)(yi)(yi)參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)》開(kai)丹(dan)(dan)道(dao)(dao)之(zhi)先河,因(yin)此被道(dao)(dao)教(jiao)煉丹(dan)(dan)者尊奉為(wei)經典著作,煉內(nei)丹(dan)(dan)、外丹(dan)(dan)者皆(jie)宗祖(zu)之(zhi)。宋張伯(bo)端《悟(wu)真(zhen)篇(pian)》就說(shuo):叔通受(shou)(shou)學魏伯(bo)陽,皆(jie)為(wei)萬古(gu)(gu)丹(dan)(dan)經王(wang)。宋末俞琰《周(zhou)(zhou)(zhou)易(yi)(yi)(yi)參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)發揮序(xu)》也(ye)說(shuo): 《參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)》乃萬古(gu)(gu)丹(dan)(dan)經之(zhi)祖(zu)。《周(zhou)(zhou)(zhou)易(yi)(yi)(yi)參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)》引(yin)《易(yi)(yi)(yi)》論內(nei)丹(dan)(dan)、外丹(dan)(dan),以道(dao)(dao)解《易(yi)(yi)(yi)》,對(dui)宋代(dai)理(li)學也(ye)產生了重(zhong)大影響(xiang)。周(zhou)(zhou)(zhou)敦頤的(de)(de)(de)《太(tai)極圖》就來自(zi)(zi)于(yu)華山道(dao)(dao)士(shi)陳摶的(de)(de)(de)《先天圖》,邵雍的(de)(de)(de)象數學與《周(zhou)(zhou)(zhou)易(yi)(yi)(yi)參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)》有直接的(de)(de)(de)關系(xi),朱熹等理(li)學家直接參(can)(can)(can)與對(dui)《周(zhou)(zhou)(zhou)易(yi)(yi)(yi)參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)》的(de)(de)(de)注釋,更有一(yi)(yi)些人(ren)將《周(zhou)(zhou)(zhou)易(yi)(yi)(yi)參(can)(can)(can)同(tong)(tong)(tong)(tong)契(qi)》作為(wei)儒道(dao)(dao)兼修(xiu)之(zhi)經典。
《周易參(can)同契(qi)》作(zuo)為(wei)中(zhong)國古(gu)代(dai)最(zui)重要(yao)的(de)煉丹(dan)(dan)文(wen)獻(xian),它介紹的(de)種種方法雖然煉不(bu)出可以長生(sheng)不(bu)死(si)的(de)金(jin)丹(dan)(dan),但它總結了(le)當時的(de)一些化(hua)(hua)學(xue)知識和(he)化(hua)(hua)學(xue)變化(hua)(hua),推(tui)動(dong)了(le)古(gu)代(dai)化(hua)(hua)學(xue)事(shi)業的(de)發展(zhan),在中(zhong)國和(he)世(shi)界科技史上有重要(yao)的(de)地位。在本世(shi)紀(ji)30年代(dai)初,此(ci)書就被翻譯成英(ying)文(wen)在國外出版。
正是由于《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)》影響大(da),所(suo)以這部書在歷史上注(zhu)本(ben)很多。如后蜀彭曉《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)分章(zhang)(zhang)(zhang)通(tong)真(zhen)義》三(san)卷、陰長(chang)生《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)注(zhu)》三(san)卷、宋(song)朱熹《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)考(kao)(kao)(kao)異》一(yi)卷、宋(song)儲華谷《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)注(zhu)》、宋(song)陳顯微《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)解(jie)》、宋(song)俞(yu)琰《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)發(fa)揮(hui)(hui)》、元陳致虛(xu)《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)分章(zhang)(zhang)(zhang)注(zhu)》、明蔣一(yi)彪《古文(wen)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)集解(jie)》、清李光池《參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)章(zhang)(zhang)(zhang)句(ju)》、清劉吳(wu)龍《古參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)集解(jie)》等(deng)等(deng),其(qi)它(ta)章(zhang)(zhang)(zhang)釋(shi)、改寫、發(fa)揮(hui)(hui)之類的著(zhu)作更是多如牛(niu)毛。魏伯(bo)陽(yang)的《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)》自(zi)東(dong)漢以后便綿綿相傳,為后世道(dao)教丹鼎派的建(jian)立奠定了理論基(ji)礎(chu)。梁興揚道(dao)長(chang)參(can)(can)考(kao)(kao)(kao)《周(zhou)(zhou)(zhou)易(yi)參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)考(kao)(kao)(kao)異》《參(can)(can)同(tong)(tong)(tong)(tong)(tong)契(qi)章(zhang)(zhang)(zhang)句(ju)》