太极之理微矣。哉妙矣。哉至无而含至有至虚而含至实无形无象先天而立。其体后天而
发。其用不可以
知知不可以识识拟之则失议之。则非古人强图之。以○强名之曰道。曰虚。无曰先天一气。曰
无极曰太极
曰道者无名之名也。曰虚无。无极者自未生物时言之曰太极一气者自方。生物时言之其实
虚无一气。
无极太极总是道之一个物事非有二件。在河图洛书即中五之中。一点在先天后天。即阴阳相
交之中。
一窍惜乎为气禀所拘人欲所蔽顺其后天之阴气。迷失虚灵不昧之。本宗流荡忘返深可慨也。
仆慕道久
矣。乙未冬托足汉皋适闻汪东亭先生抱道在躬缘执弟子礼叩以先天后天之奥旨蒙垂慈答曰。
伏羲
氏之河图而虚。其中者先天也。老子曰。无名天地之始性也。即此物○也儒有黄中之中释有
空中之中道
有环中之中是指天地交成。一点灵光也。神禹氏之洛书而实其中者。后天也。老子曰。有名
万物之母命
也。即此物──也儒有精一之。一释有归一之一道有得一之一是指父母交成一点。真气也。此
先天性
命自然配合○欲求双修亦复如是儒曰一贯者贯此一于中也。释曰归一者。归此一于中也。道
曰。抱一
者。抱此一于中也。有中必有一。有一必有中。中包乎一。一主乎中即是性不离命。命不离性。性
命混化成
此一物○人人具足个个圆成处圣不增处。凡不减虽蚊虻蚤虱之微物莫不相同。邵子云一物一
太极物。物各一太极是也。第一出母胎一物即分为二及至破体二又分为三矣。于是先天蔽
藏后。天坎水下漏。离火上炎水火不济渐至老死都为寻不着来时旧路耳权以造端夫妇之道合
仙
凡论之凡道外托媒人说一女子临期送入洞房。男子一见后天心肾合一。外阳勃举立成此一物──
也。却将
此物投入女子。此一物○之中片刻妇人怀孕。此以女嫁男顺行之事也。仙道内明本身 女亦
有此一
物○也时至婴儿出现先天心肾合一外阳。即举亦成此一物──也随请黄婆送入丽春院内。将
此物
中一线真气投入 女。此物○之内男儿亦片刻怀胎。此以男下女逆修之事也。究之仙凡虽
路实无二致。只争顺逆之分耳。不观夫元要篇之诗乎却将 女。当时待勾引郎君自外来他如
会心集
云九三男子来投宿二八佳人去安床黄婆说合为匹配夫妻相爱似鸳鸯颠鸾倒凤神气合如醉如痴
。
闹一场忽然一点滴元窍固济。牢封莫商量。从此圣胎已有象太乙真精在内藏指元集云。自家精血
自交媾身里夫妻是妙哉。大成集云自家身里有夫妻说与世人真笑杀。总之千圣一贯心传必须分
清身
图说注解
之里
不死。知此
丹必可成。仆非阿所好而夸大其言也。亦非有所贪而虚张其势也。忆自丁丑病后灰心铢视轩
冕尘视金
玉垂二十年矣。此外尚可求哉。不过念同志者未逢师指此事难知特请付诸。手民以为学道之
圭旨焉。是为序。
光绪丙申年春王正月豫章赵抱真慕韩氏拜书
于西昌别墅。
太极的道理是精微的，真是奥妙啊！它处于极致的虚无之中却蕴含着极致的实有，处于极致的虚空之中却蕴含着极致的真实。它没有形体、没有形象，在先天阶段就已经确立；它的本体在后天阶段显现，它的作用无法用认知去把握，无法用识别去理解。试图去揣测它就会失去真谛，试图去议论它就偏离了本质。古人勉强描绘它，用圆圈“○”来象征它，勉强称它为“道”，称为“虚无”，称为“无”，称为“先天一气”，称为“无极”，称为“太极”。所谓“道”，就是没有名称的名称；所谓“虚无”、“无极”，是从尚未生成万物时的角度而言的；所谓“太极”、“一气”，是从刚刚生成万物时的角度而言的。其实，“虚”与“无一气”并无二致。“无极”和“太极”总是“道”这一件事物，并不是两件东西。在河图中，它对应的是中宫的五数中间的一点；在先天和后天的变化中，它对应的是阴阳相交的中心窍穴。可惜人们被气质所拘束，被私欲所蒙蔽，顺着后天的阴气运行，迷失了原本虚灵不昧的本宗，流荡忘返，实在令人感慨。
我仰慕大道已经很久了。乙未年冬天，我寄居在汉皋，恰好听说汪东亭先生身怀大道，于是以弟子的礼节拜见他，请教先天与后天的深奥旨意。他慈悲地回答我说：伏羲氏的河图体现的是“虚”，其中间的位置代表“先天”。老子说：“无名，天地之始”，这指的是“性”，也就是这个“○”物体。儒家所说的“黄中之中”，释家所说的“空中之中”，道家所说的“环中之中”，都是指天地交合而成的一点灵光。大禹的洛书体现的是“实”，其中间的位置代表“后天”。老子说：“有名，万物之母”，这指的是“命”，也就是这个“──”物体。儒家所说的“精一之一”，释家所说的“归一之一”，道家所说的“得一之一”，都是指父母交合而成的一点真气。这种先天性与命的自然配合，如同“○”与“──”的关系，想要追求性命双修也是同样的道理。儒家说的“一贯”，是贯通这个“一”于“中”；释家说的“归一”，是回归这个“一”于“中”；道家说的“抱一”，是怀抱这个“一”于“中”。有“中”必然有“一”，有“一”必然有“中”。“中”包容着“一”，“一”主宰着“中”，这就是性不离命，命不离性。性与命混同化育成这一个物体（○），人人具备，个个圆满成就。处于圣人境界不会增加，处于凡人境界也不会减少，即使是蚊虻蚤虱这样微小的生物，也没有不相同的。邵雍先生说：“一物一太极”，万物各自拥有一个太极，正是此理。
人刚一出母胎，一个完整的物体就分为两部分，等到破体之后，又分为三部分。于是先天之气被遮蔽隐藏，后天的坎水向下漏失，离火向上炎升，水火不能既济，逐渐走向老死，都因为找不到回来的旧路罢了。姑且从夫妇之道作为起始点，结合仙道与凡道来论述。凡人的道路，外在依靠媒人说合，让女子在适当时候送入洞房，男子一见，后天的心肾合一，外阳勃起，立刻形成这个“──”物体。然后将此物投入女子的“○”之中，片刻之间妇人怀孕。这是以女嫁男、顺行自然的过程。仙道的内在修炼，明白自身也有这个“○”物体。当时机成熟，婴儿出现（指先天元气发动），先天的心肾合一，外阳即举，也形成这个“──”物体。随即请“黄婆”（意念）送入丽春院（下丹田），将此物中的一线真气投入女子的“○”之内，男儿也在片刻之间“怀胎”。这是以男下女、逆向修炼的过程。究其根本，仙道与凡道虽然路径不同，实则没有两样，只争在于顺行与逆行的区别罢了。
难道没看过《元要篇》里的诗吗？“却将美女当时待，勾引郎君自外来。”又如《会心集》所说：“九三男子来投宿，二八佳人去安床。黄婆说合为匹配，夫妻相爱似鸳鸯。颠鸾倒凤神气合，如醉如痴闹一场。忽然一点滴元窍，固济牢封莫商量。从此圣胎已有象，太乙真精在内藏。”《指元集》说：“自家精血自交媾，身里夫妻是妙哉。”《大成集》说：“自家身里有夫妻，说与世人真笑杀。”总之，千圣一脉相承的心法，必须分清身体内外的界限。知晓这一点，丹道必能成功。我并非偏袒喜好而夸大其词，也并非有所贪求而虚张声势。回想自从丁丑年病后，我对功名利禄心如死灰，视金钱如玉如尘，已经二十年了。除此之外还有什么可追求的呢？不过是念及志同道合者未曾遇到师父指点，此事难以知晓，特意请刻印此书，作为学道的准则宗旨。这就是序言。
光绪丙申年春季正月，豫章赵抱真慕韩氏，在西昌别墅拜书。
The principle of Taiji is subtle. How profound it is! It contains ultimate reality within ultimate emptiness, and ultimate substance within ultimate void. Formless and imageless, it stands in the Pre-Heaven state; its body manifests in the Post-Heaven state. Its function cannot be grasped by cognition, nor identified by recognition. To attempt to conceptualize it leads to loss of truth; to attempt to discuss it leads to deviation from essence. The ancients tentatively depicted it with a circle "○" and tentatively named it "Dao" (the Way), "Xu Wu" (Emptiness and Non-being), "Wu" (Non-existence), "Xian Tian Yi Qi" (Pre-Heaven Primordial Qi), "Wu Ji" (Limitless), and "Tai Ji" (Supreme Ultimate). What is called "Dao" is the nameless name; what is called "Xu Wu" or "Wu Ji" refers to the state before things were generated; what is called "Tai Ji" or "Yi Qi" refers to the moment when things began to be generated. In essence, "Emptiness" and "One Qi" are indistinguishable. "Wu Ji" and "Tai Ji" are always one thing of the Dao, not two separate entities. In the Hetu (River Map), it corresponds to the single point in the center of the number five; in the interaction of Pre-Heaven and Post-Heaven, it corresponds to the central aperture where Yin and Yang intersect. Alas, people are constrained by their endowment and obscured by human desires. Following the Yin Qi of the Post-Heaven, they lose their originally pure and luminous root, wandering aimlessly without return, which is truly lamentable.
I have long admired the Dao. In the winter of the Yiwei year, I took residence at Hangan and happened to hear that Mr. Wang Dongting embodied the Dao. Therefore, I assumed the role of a disciple and asked him about the profound mysteries of Pre-Heaven and Post-Heaven. With compassion, he answered: The Hetu of Fuxi embodies "Xu" (Emptiness), and its center represents the Pre-Heaven. Laozi said, "Nameless, it is the beginning of Heaven and Earth," referring to "Xing" (Nature/Essence), which is this object "○". The Confucian concept of "Zhong Zhong" (Center within Center), the Buddhist concept of "Kong Zhong" (Emptiness within Emptiness), and the Daoist concept of "Huan Zhong" (Ring Center) all refer to the single spark of spiritual light formed by the intersection of Heaven and Earth. The Luoshu (Lo Shu Square) of Yu the Great embodies "Shi" (Substance/Reality), and its center represents the Post-Heaven. Laozi said, "Named, it is the mother of all things," referring to "Ming" (Life/Fate), which is this object "──". The Confucian concept of "Jing Yi Zhi Yi" (The One of Essence and Unity), the Buddhist concept of "Gui Yi Zhi Yi" (The One of Return), and the Daoist concept of "De Yi Zhi Yi" (The One of Acquisition) all refer to the single true qi formed by the union of parents. This natural pairing of Pre-Heaven Xing and Ming, like "○" and "──", applies equally to the pursuit of dual cultivation of Xing and Ming. The Confucian term "Yi Guan" (Consistent Thread) means penetrating this "One" into the "Center"; the Buddhist term "Gui Yi" (Return to One) means returning this "One" to the "Center"; the Daoist term "Bao Yi" (Embracing the One) means embracing this "One" within the "Center". Where there is a Center, there must be a One; where there is a One, there must be a Center. The Center encompasses the One, and the One governs the Center. This is why Xing does not depart from Ming, and Ming does not depart from Xing. Xing and Ming mix and transform into this single object "○", possessed by every person, complete in every individual. It increases not for sages, nor decreases for ordinary people. Even minute creatures like mosquitoes, flies, fleas, and lice are no different. Shao Yong said, "One thing, one Taiji; each thing has its own Taiji." This is exactly so.
Upon exiting the womb, a single entity divides into two; upon breaking the body, it further divides into three. Thus, the Pre-Heaven becomes hidden, the Post-Heaven Kan Water leaks downward, and Li Fire flares upward. Water and Fire fail to interact, gradually leading to old age and death, all because the path back cannot be found. Let us briefly use the way of husband and wife as the starting point, discussing both Immortal and Mortal paths. The Mortal path relies externally on matchmakers, sending a woman to the bridal chamber at the appropriate time. Upon seeing her, the man's Post-Heaven Heart and Kidney unite, the external yang rises, and immediately this "──" object is formed. This object is then placed into the woman's "○". Within moments, the woman conceives. This is the matter of a woman marrying a man, following the natural course. The Immortal path internally understands that the self also possesses this "○" object. When the time arrives and the infant appears (referring to the activation of Pre-Heaven Yuan Qi), the Pre-Heaven Heart and Kidney unite, the external yang rises, and this "──" object is also formed. Then, guided by the "Yellow Mother" (intent), it is sent to the Lichun Court (Lower Dantian), and a thread of true qi from this object is injected into the woman's "○". The man also conceives within moments. This is the matter of the man descending below the woman, practicing in reverse. Ultimately, although the paths of Immortals and Mortals differ, they are essentially the same, differing only in the distinction between forward and reverse. Have you not seen the poem in *Yuanyao Pian*? "Wait for the beauty at the right time, lure the young master from outside." As stated in *Huixin Ji*: "The ninth-three man comes to lodge, the eight-two beauty goes to bed. The Yellow Mother arranges the match, husband and wife love like mandarin ducks. Intertwining like dragons and phoenixes, spirit and qi merge, drunk and infatuated, creating a scene. Suddenly, a single drop falls into the Yuan Aperture, sealed firmly without hesitation. From then on, the Sacred Embryo takes shape, and the True Essence of Taiyi is stored within." *Zhiyuan Ji* says: "Self-sperm and blood naturally couple, the husband and wife within the body are wondrous." *Dacheng Ji* says: "There are husband and wife within oneself; telling this to the world would make them laugh." In short, the heart-to-heart transmission of the Thousand Sages requires clearly distinguishing inside and outside the body. Knowing this, the Elixir can certainly be achieved. I am not favoring my preferences and exaggerating, nor am I greedy and bluffing. Recalling since my illness in the Dingchou year, my heart turned to ashes regarding official rank and wealth, viewing gold and jade as dust for twenty years. What else is there to seek? I merely thought that those of like mind had not met a teacher to guide them, and this matter is difficult to understand. Therefore, I specifically requested its publication as the guiding principle for learning the Dao. This is the preface.
Written in bow by Zhao Baozhen, courtesy name Mukan, of Yuzhang, in the first month of spring in the Bing Shen year of the Guangxu era, at his villa in Xichang.