黄元吉论金丹


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诸子工夫愈进,火候愈老,满腔之中,无非真意。盖先天神火既长,则后天凡火自盛,倘念不自持,或生怒心,或生恚念,或起淫心,或生贪念,种种嫉妒嗔恨,要无非后天凡火之起。此火一起,即有邪火焚身之患。吾见几多修士,平日修炼,只在深山静养,不与人事,及至出而和光,竟自一炉火起,而万斛灵砂立地倾矣。此吾所以教人不专在静处修,而必于市廛人物匆匆之地炼也。夫未经收养之火,还不见大害,若收之至极,藏之愈深,自与火微之日大不相同。

或一身抽搐,或六腑动移,或五官发见有象有声,只要真气游行,此神能定足矣,切不可因其有动遂行惊讶。我总是一个不动心,不理他,愈加十分持养,十分谨慎,务期炼而至于死地可也。吾师从此抉破,生等须学曾子一生战兢,自无百般之病。所以学道人终身俱在无底船中坐,朽木桥上行也。即此日火虽新生,药亦稚嫩,然犹要提防火起,以耗散吾之元神。

不然,养之数年,败之一旦,良可惜矣。他如接人应物,一切事为,当行则行,当止则止,已经定意,不必三心;即钱财之出,不允则已,允则一诺千金,无有移易,以免外侮之来而心不宁,内念之起而心亦怍,此亦除烦恼之一法。盖烦恼即火,火起丹伤,势不能两立也。诸子能体吾言,在在提防,时时保护,夫焉有不成丹者哉?

总之,丹道千言万语,不过神气二字,始而神与气离,我即以神调气,以气凝神,终则神气融化于虚空,结成一团大如黍米之珠,悬于四大五行不著之处,一片虚无境象。是即“打破太虚空,独立法王身”是也。而其工总不外性情二字,始而以性和情,继则以情归性,到性情合一,现出本来法身,即返本还原,复吾生身受气之初是。

虽然,还未到无上上乘之妙境也。夫人未生之初,一点灵光浑然藏于太虚,视之不见,听之不闻,抟之不得,此时有何性,又有何情?以此思之,连性情二字都是有形有质,只算得后天中之先天,以其犹有依傍也。到此绝顶一步,不著于有性,亦不著于无情,连性情之有无亦且不立,此即跳出性情,独炼一点虚无元气,所谓空空忘忘,其实忘无所忘,空无所空,还于太虚,连天地都不为我作用,是即可以化子生孙,现出百千万亿法身变化无穷者矣。若只不离一个虚无,还是二乘。连此虚无亦无,所以神妙莫测也。

要之,此金丹始终之工法也。

诸子体之慎之。

黄元吉论金丹

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