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+The Project Gutenberg EBook of Bao Po Zi, by Hong Ge
+
+This eBook is for the use of anyone anywhere 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
+
+
+Title: Bao Po Zi
+
+Author: Hong Ge
+
+Release Date: June 4, 2008 [EBook #25696]
+
+Language: Chinese
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK BAO PO ZI ***
+
+
+
+
+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 of Bao Po Zi, by Hong Ge
+
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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #25696 (https://www.gutenberg.org/ebooks/25696)