The Project Gutenberg eBook of 抱朴子 This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title: 抱朴子 Author: Hong Ge Release date: June 4, 2008 [eBook #25696] Most recently updated: January 3, 2021 Language: Chinese Credits: Produced by Wang Yu Min *** START OF THE PROJECT GUTENBERG EBOOK 抱朴子 *** 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。」 *** END OF THE PROJECT GUTENBERG EBOOK 抱朴子 *** Updated editions will replace the previous one—the old editions will be renamed. 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