芒果视频

基本介紹

據說《陰(yin)(yin)符經(jing)》是唐朝著名(ming)道士李筌在河南(nan)省(sheng)境內的(de)(de)登封嵩山少室虎口巖石壁中發(fa)(fa)現的(de)(de)，此后(hou)才傳抄流行于世。根據李筌對本(ben)經(jing)典的(de)(de)解釋(shi)著作《黃帝陰(yin)(yin)符經(jing)疏(shu)》，可(ke)以把它的(de)(de)內容概括為(wei)兩個部分：首(shou)先講述觀察自(zi)然(ran)(ran)界及(ji)其發(fa)(fa)展變(bian)化的(de)(de)客觀規律，所以，天性運行為(wei)自(zi)然(ran)(ran)規律，人(ren)心則順應自(zi)然(ran)(ran)規律；其次(ci)闡明(ming)了天、地、人(ren)生殺(sha)的(de)(de)變(bian)化情況(kuang)，人(ren)的(de)(de)生殺(sha)之(zhi)氣的(de)(de)和收，應與自(zi)然(ran)(ran)同步，才能把握好事物成(cheng)功的(de)(de)機遇。然(ran)(ran)后(hou)，闡明(ming)人(ren)后(hou)天稟(bing)性巧拙的(de)(de)生成(cheng)和耳(er)目口鼻(bi)的(de)(de)正確運用，主(zhu)要效法自(zi)然(ran)(ran)五行相生原則，修煉(lian)自(zi)身。

內容介紹

正文

《神仙抱一 ——演道(dao)章上》

觀天(tian)(tian)(tian)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)，執天(tian)(tian)(tian)之(zhi)(zhi)(zhi)行，盡矣(yi)。天(tian)(tian)(tian)有五賊(zei)，見之(zhi)(zhi)(zhi)者昌(chang)。五賊(zei)在(zai)(zai)心，施行于天(tian)(tian)(tian)。宇宙在(zai)(zai)乎(hu)手，萬化(hua)(hua)生(sheng)乎(hu)身。天(tian)(tian)(tian)性(xing)，人(ren)也(ye)。人(ren)心，機也(ye)。立(li)天(tian)(tian)(tian)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)，以定(ding)人(ren)也(ye)。天(tian)(tian)(tian)發(fa)殺機，移星易宿。地發(fa)殺機，龍蛇(she)起陸。人(ren)發(fa)殺機，天(tian)(tian)(tian)地反覆。天(tian)(tian)(tian)人(ren)合發(fa)，萬化(hua)(hua)定(ding)基。性(xing)有巧拙，可以伏(fu)藏(zang)。九竅之(zhi)(zhi)(zhi)邪，在(zai)(zai)乎(hu)三要，可以動(dong)(dong)靜。火(huo)生(sheng)于木，禍發(fa)必克。奸生(sheng)于國，時動(dong)(dong)必潰。知之(zhi)(zhi)(zhi)修之(zhi)(zhi)(zhi)，謂之(zhi)(zhi)(zhi)圣(sheng)人(ren)。天(tian)(tian)(tian)生(sheng)天(tian)(tian)(tian)殺，道(dao)(dao)(dao)之(zhi)(zhi)(zhi)理也(ye)。

《富(fu)國安民 ——演(yan)法章中》

天地，萬(wan)物(wu)(wu)之盜(dao)(dao)。萬(wan)物(wu)(wu)，人之盜(dao)(dao)。人，萬(wan)物(wu)(wu)之盜(dao)(dao)。三(san)盜(dao)(dao)既宜(yi)，三(san)才既安(an)。故(gu)曰：“食(shi)其(qi)(qi)時，百骸理。動其(qi)(qi)機(ji)，萬(wan)化安(an)。”人知其(qi)(qi)神(shen)之神(shen)，不知其(qi)(qi)不神(shen)所以神(shen)也。日(ri)月有數(shu)，小大有定。圣功生焉，神(shen)明出(chu)焉。其(qi)(qi)盜(dao)(dao)機(ji)也，天下(xia)莫能見，莫能知。君子得(de)之固窮，小人得(de)之輕命(ming)。

《強兵戰勝 ——演術章下》

瞽者善聽，聾者善視(shi)。絕利一源，用師十倍。三返晝夜(ye)，用師萬倍。心生(sheng)于物，死于物，機在目。天(tian)之(zhi)(zhi)(zhi)無(wu)恩，而大恩生(sheng)。迅雷烈風，莫不(bu)蠢然(ran)。至樂(le)性余，至靜(jing)(jing)性廉。天(tian)之(zhi)(zhi)(zhi)至私，用之(zhi)(zhi)(zhi)至公。禽(qin)之(zhi)(zhi)(zhi)制在氣。生(sheng)者，死之(zhi)(zhi)(zhi)根。死者，生(sheng)之(zhi)(zhi)(zhi)根。恩生(sheng)于害，害生(sheng)于恩。愚人以(yi)(yi)天(tian)地文理圣(sheng)，我(wo)(wo)以(yi)(yi)時物文理哲。人以(yi)(yi)愚虞圣(sheng)，我(wo)(wo)以(yi)(yi)不(bu)愚虞圣(sheng)。人以(yi)(yi)奇(qi)期圣(sheng),我(wo)(wo)以(yi)(yi)不(bu)奇(qi)期圣(sheng)。沉水(shui)入(ru)火，自(zi)取(qu)滅亡(wang)。自(zi)然(ran)之(zhi)(zhi)(zhi)道靜(jing)(jing)，故天(tian)地萬物生(sheng)。天(tian)地之(zhi)(zhi)(zhi)道浸，故陰(yin)陽(yang)勝。陰(yin)陽(yang)推而變(bian)化(hua)順(shun)矣。圣(sheng)人知自(zi)然(ran)之(zhi)(zhi)(zhi)道不(bu)可違，因而制之(zhi)(zhi)(zhi)。至靜(jing)(jing)之(zhi)(zhi)(zhi)道，律歷所不(bu)能契。爰(yuan)有奇(qi)器(qi)，是生(sheng)萬象(xiang)，八卦甲(jia)子，神機鬼藏。陰(yin)陽(yang)相勝之(zhi)(zhi)(zhi)術，昭昭乎盡乎象(xiang)矣。

陰符經注序

陰(yin)符(fu)經(jing)(jing)(jing)三百余字，其(qi)言(yan)深奧，其(qi)理精微，鑿開混沌，剖(pou)析鴻濛，演(yan)造(zao)化(hua)之(zhi)(zhi)秘(mi)，闡(chan)性命之(zhi)(zhi)幽，為古今來修道第一部真經(jing)(jing)(jing)。唐陸龜蒙謂(wei)(wei)黃帝(di)所(suo)(suo)著，宋陳淵謂(wei)(wei)黃帝(di)受於(wu)廣成(cheng)(cheng)子(zi)，朱文(wen)公亦(yi)謂(wei)(wei)黃帝(di)著，邵堯夫謂(wei)(wei)戰(zhan)國時書(shu)，程伊川又謂(wei)(wei)非商末(mo)即(ji)周末(mo)時書(shu)。其(qi)說紛紛，各(ge)述(shu)所(suo)(suo)知，究無定(ding)見。以予(yu)論之(zhi)(zhi)，世(shi)皆傳(chuan)(chuan)為黃帝(di)陰(yin)符(fu)經(jing)(jing)(jing)，丹經(jing)(jing)(jing)子(zi)書(shu)，俱謂(wei)(wei)陰(yin)符(fu)經(jing)(jing)(jing)系(xi)黃帝(di)所(suo)(suo)作(zuo)，考之(zhi)(zhi)文(wen)字，始於(wu)黃帝(di)，興于(yu)唐虞夏商，或者黃帝(di)撰作(zuo)，口口相傳(chuan)(chuan)，不(bu)記文(wen)字，后世(shi)成(cheng)(cheng)真仙侶，筆之(zhi)(zhi)於(wu)書(shu)，流傳(chuan)(chuan)世(shi)間，亦(yi)未(wei)可定(ding)。就其(qi)世(shi)傳(chuan)(chuan)之(zhi)(zhi)說，丹經(jing)(jing)(jing)之(zhi)(zhi)載，謂(wei)(wei)黃帝(di)著之(zhi)(zhi)，亦(yi)無不(bu)可，但此書(shu)沿訛已久，苦(ku)無善本，字句差錯者極(ji)多，或借驪山老姥百言(yan)演(yan)道、百言(yan)演(yan)法(fa)、百言(yan)演(yan)術之(zhi)(zhi)說，紊亂圣道，以盲引盲；更有借伊呂張果子(zi)房孔明(ming)注語(yu)欺世(shi)惑(huo)人者，似此魚(yu)目混珠，指鹿為馬，大(da)失真經(jing)(jing)(jing)妙旨。予(yu)于(yu)乾隆四十四年，歲次(ci)己亥，於(wu)南臺深處，取諸家注本，校正(zheng)字句，細(xi)心斟(zhen)酌，略釋數語(yu)，述(shu)其(qi)大(da)意，掃邪救(jiu)正(zheng)，以破狂言(yan)亂語(yu)之(zhi)(zhi)弊，高明(ming)者自能辨之(zhi)(zhi)。

時 大清嘉慶(qing)三年歲次戊午九月(yue)九日棲云山素(su)樸散人悟(wu)元子劉(liu)一明敘於(wu)自在窩(wo)中

其他信息

陰符經注解跋

陰符經者(zhe)，黃(huang)(huang)帝演道書也(ye)。而(er)談兵(bing)之(zhi)(zhi)家(jia)，視(shi)為(wei)天時孤虛旺相之(zhi)(zhi)理(li)，人(ren)事進退(tui)存(cun)亡之(zhi)(zhi)因，即緇黃(huang)(huang)之(zhi)(zhi)流，淺窺圣(sheng)經，謬(miu)為(wei)注疏者(zhe)亦(yi)不少，不幾誤(wu)璞為(wei)鼠，以(yi)青作黃(huang)(huang)乎？我悟元老師，造性命(ming)之(zhi)(zhi)精(jing)，證天人(ren)之(zhi)(zhi)奧(ao)，體(ti)古圣(sheng)覺(jue)世之(zhi)(zhi)婆心，思發(fa)其(qi)覆，憫后學窮理(li)而(er)無門，詳為(wei)之(zhi)(zhi)解，掃(sao)諸說(shuo)之(zhi)(zhi)悖謬(miu)，詮陰符之(zhi)(zhi)肯綮，其(qi)中盡性至命(ming)之(zhi)(zhi)學，有為(wei)無為(wei)之(zhi)(zhi)理(li)，靡不詳明且備(bei)，將(jiang)數千(qian)年(nian)埋沒之(zhi)(zhi)陰符，至今原旨畢露，而(er)無余蘊矣。經云：觀天之(zhi)(zhi)道，執(zhi)天之(zhi)(zhi)行，盡矣。仆則曰：圣(sheng)經之(zhi)(zhi)精(jing)，圣(sheng)道之(zhi)(zhi)微，盡矣。

大清嘉慶(qing)三年歲次(ci)戊午九月九日 受業門人 王附青 云峰甫 沐手敬題 軒轅(yuan)黃帝(di)著(zhu)

洮(tao)陽(yang)門(men)人 張陽(yang)全(quan) 校閱(yue)

悟元子 劉一明 注

后(hou)學 陶(tao)鑄靈 重刊

陰者(zhe)，暗也，默也，人(ren)莫能見(jian)，莫能知(zhi)，而己獨見(jian)獨知(zhi)之謂(wei)；符(fu)(fu)者(zhe)，契(qi)也，兩而相合，彼此如一之謂(wei)；經(jing)者(zhe)，徑也，道也，常(chang)也，常(chang)行之道，經(jing)久不易之謂(wei)。陰符(fu)(fu)經(jing)即神明暗運(yun)，默契(qi)造(zao)化之道。默契(qi)造(zao)化，則人(ren)與天合，一動一靜，皆(jie)是天機，人(ren)亦一天矣。上中下(xia)三(san)(san)篇(pian)，無(wu)非申明陰符(fu)(fu)經(jing)三(san)(san)字，會得陰符(fu)(fu)經(jing)三(san)(san)字，則三(san)(san)篇(pian)大(da)意可推而知(zhi)矣。

上篇

觀(guan)天(tian)之道，執天(tian)之行(xing)，盡矣。

性命(ming)(ming)之(zhi)道(dao)，一天(tian)道(dao)也(ye)。天(tian)之(zhi)道(dao)，陰陽(yang)之(zhi)道(dao)耳。修道(dao)者能知天(tian)道(dao)之(zhi)奧(ao)妙，而神明默運(yun)，竊陰陽(yang)之(zhi)氣，奪造(zao)化之(zhi)權，可以(yi)(yi)長生不(bu)(bu)死，可以(yi)(yi)無(wu)生無(wu)死，然(ran)其最(zui)要處，則(ze)在能觀(guan)(guan)能執(zhi)耳。何(he)謂(wei)觀(guan)(guan)？格物(wu)致知之(zhi)為(wei)(wei)(wei)觀(guan)(guan)，極深研(yan)幾之(zhi)為(wei)(wei)(wei)觀(guan)(guan)，心(xin)知神會之(zhi)為(wei)(wei)(wei)觀(guan)(guan)，回光返照之(zhi)為(wei)(wei)(wei)觀(guan)(guan)，不(bu)(bu)隱不(bu)(bu)瞞之(zhi)為(wei)(wei)(wei)觀(guan)(guan)；何(he)謂(wei)執(zhi)？專心(xin)致志之(zhi)為(wei)(wei)(wei)執(zhi)，身體力(li)(li)行(xing)之(zhi)為(wei)(wei)(wei)執(zhi)，愈久(jiu)愈力(li)(li)之(zhi)為(wei)(wei)(wei)執(zhi)，無(wu)過不(bu)(bu)及之(zhi)為(wei)(wei)(wei)執(zhi)，始終如一之(zhi)為(wei)(wei)(wei)執(zhi)。觀(guan)(guan)天(tian)道(dao)，無(wu)為(wei)(wei)(wei)之(zhi)功，頓(dun)悟也(ye)，所以(yi)(yi)了性；執(zhi)天(tian)行(xing)，有(you)為(wei)(wei)(wei)之(zhi)學(xue)，漸修也(ye)，所以(yi)(yi)了命(ming)(ming)。能觀(guan)(guan)能執(zhi)，用(yong)陰陽(yang)之(zhi)道(dao)以(yi)(yi)脫陰陽(yang)，依世(shi)間(jian)法(fa)(fa)而出世(shi)間(jian)，性命(ming)(ming)俱(ju)了，心(xin)法(fa)(fa)兩(liang)忘，超出天(tian)地，永劫長存，只此二句，即是成仙成佛(fo)之(zhi)天(tian)梯，為(wei)(wei)(wei)圣為(wei)(wei)(wei)賢之(zhi)大道(dao)，外此者，皆是旁門曲徑，邪說淫(yin)辭(ci)，故曰盡矣(yi)。

天有五賊，見之(zhi)者昌。

五賊(zei)(zei)者，金(jin)木(mu)(mu)(mu)水火(huo)土(tu)也。天以(yi)(yi)陰(yin)陽五行化(hua)生(sheng)(sheng)(sheng)(sheng)萬(wan)物，氣以(yi)(yi)成形，而人即(ji)受此氣以(yi)(yi)生(sheng)(sheng)(sheng)(sheng)以(yi)(yi)長，但自(zi)陽極生(sheng)(sheng)(sheng)(sheng)陰(yin)，先天入於后天，五行不(bu)(bu)(bu)能(neng)和合，自(zi)相賊(zei)(zei)害，各一(yi)其(qi)性，木(mu)(mu)(mu)以(yi)(yi)金(jin)為(wei)賊(zei)(zei)，金(jin)以(yi)(yi)火(huo)為(wei)賊(zei)(zei)，火(huo)以(yi)(yi)水為(wei)賊(zei)(zei)，水以(yi)(yi)土(tu)為(wei)賊(zei)(zei)，土(tu)以(yi)(yi)木(mu)(mu)(mu)為(wei)賊(zei)(zei)，是謂天之五賊(zei)(zei)也。惟此五賊(zei)(zei)，百姓日用(yong)而不(bu)(bu)(bu)知(zhi)，順行其(qi)氣，以(yi)(yi)故生(sheng)(sheng)(sheng)(sheng)而死，死而生(sheng)(sheng)(sheng)(sheng)，生(sheng)(sheng)(sheng)(sheng)死不(bu)(bu)(bu)已。若有見之者，逆施造(zao)化(hua)，顛(dian)倒五行，金(jin)本(ben)克(ke)(ke)木(mu)(mu)(mu)，木(mu)(mu)(mu)反(fan)因(yin)之而成器；木(mu)(mu)(mu)本(ben)克(ke)(ke)土(tu)，土(tu)反(fan)因(yin)之而生(sheng)(sheng)(sheng)(sheng)榮；土(tu)本(ben)克(ke)(ke)水，水反(fan)因(yin)之而不(bu)(bu)(bu)泛；水本(ben)克(ke)(ke)火(huo)，火(huo)反(fan)因(yin)之而不(bu)(bu)(bu)燥；火(huo)本(ben)克(ke)(ke)金(jin)，金(jin)反(fan)因(yin)之而生(sheng)(sheng)(sheng)(sheng)明；克(ke)(ke)中有生(sheng)(sheng)(sheng)(sheng)，五賊(zei)(zei)轉而為(wei)五寶，一(yi)氣混然，還元返本(ben)，豈不(bu)(bu)(bu)昌(chang)乎！

五賊(zei)在(zai)心，施行于天。宇宙(zhou)在(zai)乎手，萬化(hua)生乎身。

人秉五(wu)行(xing)之(zhi)(zhi)氣而生身(shen)，身(shen)中即具(ju)五(wu)行(xing)之(zhi)(zhi)氣。然心(xin)(xin)(xin)者(zhe)身(shen)之(zhi)(zhi)主，身(shen)者(zhe)心(xin)(xin)(xin)之(zhi)(zhi)室，五(wu)賊(zei)在(zai)(zai)(zai)身(shen)，實在(zai)(zai)(zai)心(xin)(xin)(xin)也。但心(xin)(xin)(xin)有人心(xin)(xin)(xin)道心(xin)(xin)(xin)之(zhi)(zhi)分；人心(xin)(xin)(xin)用事(shi)，則(ze)五(wu)賊(zei)發(fa)而為喜怒哀樂(le)欲(yu)之(zhi)(zhi)五(wu)物；道心(xin)(xin)(xin)用事(shi)，則(ze)五(wu)賊(zei)變而為仁(ren)義(yi)禮智信之(zhi)(zhi)五(wu)德(de)。若能觀(guan)天(tian)而明(ming)五(wu)行(xing)之(zhi)(zhi)消(xiao)息，以道心(xin)(xin)(xin)為運用，一步一趨，盡出於天(tian)而不由(you)人，宇宙雖大，如(ru)在(zai)(zai)(zai)手掌(zhang)之(zhi)(zhi)中；萬化(hua)雖多(duo)，不出一身(shen)之(zhi)(zhi)內；攢五(wu)行(xing)而合四象(xiang)，以了性命，可(ke)不難矣。

天性，人也(ye)。人心，機(ji)也(ye)。立天之道，以定(ding)人也(ye)。

天(tian)性(xing)者(zhe)，天(tian)賦之性(xing)，即真(zhen)如之性(xing)，所謂真(zhen)心(xin)(xin)，不(bu)識(shi)不(bu)知(zhi)，順(shun)帝(di)之則，而(er)人(ren)(ren)得以為人(ren)(ren)者(zhe)是(shi)也；人(ren)(ren)心(xin)(xin)者(zhe)，氣質之性(xing)，即知(zhi)識(shi)之性(xing)，所謂機(ji)(ji)心(xin)(xin)，見景生(sheng)情(qing)，隨風揚波，而(er)人(ren)(ren)因(yin)之有(you)(you)生(sheng)有(you)(you)死者(zhe)是(shi)也。天(tian)性(xing)者(zhe)，天(tian)機(ji)(ji)，即是(shi)天(tian)道(dao)；人(ren)(ren)心(xin)(xin)者(zhe)，人(ren)(ren)機(ji)(ji)，即是(shi)人(ren)(ren)道(dao)。守天(tian)機(ji)(ji)者(zhe)存，順(shun)人(ren)(ren)機(ji)(ji)者(zhe)亡。惟大圣人(ren)(ren)觀天(tian)道(dao)，執天(tian)行，中立不(bu)倚(yi)，寂然(ran)不(bu)動，感而(er)遂通，修真(zhen)性(xing)而(er)化氣性(xing)，守天(tian)道(dao)而(er)定人(ren)(ren)心(xin)(xin)，不(bu)使(shi)有(you)(you)一(yi)毫(hao)客氣雜於方(fang)寸之內也。

天(tian)(tian)發(fa)殺機(ji)，移星(xing)易(yi)宿(su)；地(di)發(fa)殺機(ji)，龍(long)蛇(she)起陸(lu)；人發(fa)殺機(ji)，天(tian)(tian)地(di)反覆；天(tian)(tian)人合發(fa)，萬變定基。

殺(sha)(sha)機(ji)者，陰肅之(zhi)(zhi)氣，所以(yi)傷物也(ye)；然(ran)無陰不能生陽，非殺(sha)(sha)無以(yi)衛(wei)生，故天(tian)(tian)之(zhi)(zhi)殺(sha)(sha)機(ji)一發(fa)，則(ze)(ze)周(zhou)而(er)(er)復(fu)始，而(er)(er)星宿(su)移轉，斗柄回寅(yin)；地之(zhi)(zhi)殺(sha)(sha)機(ji)一發(fa)，則(ze)(ze)剝極而(er)(er)復(fu)，龍蛇起(qi)陸，靜極又(you)動(dong)；惟人(ren)也(ye)亦(yi)(yi)俱一天(tian)(tian)地也(ye)，亦(yi)(yi)有此陰陽也(ye)，若能效(xiao)天(tian)(tian)法地，運動(dong)殺(sha)(sha)機(ji)，則(ze)(ze)五(wu)行顛倒而(er)(er)地天(tian)(tian)交(jiao)泰，何則(ze)(ze)？人(ren)心若與(yu)天(tian)(tian)心合，顛倒陰陽只片(pian)時(shi)。天(tian)(tian)時(shi)人(ren)事合而(er)(er)一之(zhi)(zhi)，則(ze)(ze)萬物變化之(zhi)(zhi)根(gen)基(ji)即於此而(er)(er)定矣。中庸所謂致中和，天(tian)(tian)地位焉，萬物育焉者，即此也(ye)。

性有巧拙，可以伏藏。

人(ren)秉(bing)陰陽之(zhi)氣以(yi)成形，具良(liang)知(zhi)良(liang)能以(yi)為性(xing)(xing)，性(xing)(xing)無不善，而(er)氣有清濁。秉(bing)氣清者為巧，秉(bing)氣濁者為拙(zhuo)(zhuo)。性(xing)(xing)巧者多機(ji)謀，性(xing)(xing)拙(zhuo)(zhuo)者多貪癡(chi)。巧性(xing)(xing)拙(zhuo)(zhuo)性(xing)(xing)皆(jie)(jie)系氣質(zhi)之(zhi)性(xing)(xing)，人(ren)心主事，非(fei)本來之(zhi)天(tian)(tian)性(xing)(xing)。修(xiu)真之(zhi)道，采先(xian)天(tian)(tian)，化后(hou)天(tian)(tian)，而(er)一(yi)切巧拙(zhuo)(zhuo)之(zhi)性(xing)(xing)，皆(jie)(jie)伏藏而(er)不用矣(yi)。

九竅之(zhi)邪(xie)，在(zai)乎三要，可以動靜。

九(jiu)(jiu)竅者(zhe)，人(ren)身上(shang)七竅，下二(er)竅也(ye)；三(san)(san)要者(zhe)，耳(er)目口也(ye)。人(ren)身九(jiu)(jiu)竅皆受(shou)邪(xie)(xie)之處，而(er)九(jiu)(jiu)竅之中，惟耳(er)目口三(san)(san)者(zhe)為(wei)招邪(xie)(xie)之要口，耳(er)聽聲則(ze)精(jing)搖，目視色(se)則(ze)神(shen)馳(chi)，口多(duo)言(yan)則(ze)氣(qi)散，精(jing)氣(qi)神(shen)一傷，則(ze)全身衰敗(bai)，性命未有(you)不喪者(zhe)。人(ren)能收視，返(fan)聽，希言(yan)，閉其要口，委(wei)志虛無，內念不出，外念不入，精(jing)氣(qi)神(shen)三(san)(san)品大藥(yao)凝結不散，九(jiu)(jiu)竅可(ke)以動(dong)，可(ke)以靜，動(dong)之靜之，盡是天機，并無人(ren)機，更何有(you)邪(xie)(xie)氣(qi)之不消滅哉！

火生(sheng)于木，禍發(fa)必克；奸生(sheng)于國，時動必潰。知(zhi)之修(xiu)之，謂之圣(sheng)人(ren)。

火喻邪(xie)心(xin)，木喻性(xing)，奸(jian)(jian)譬陰(yin)惡(e)，國譬身。木本生(sheng)火，火發(fa)而(er)禍及木，則木克；邪(xie)生(sheng)於(wu)心(xin)，邪(xie)發(fa)而(er)禍及心(xin)，則性(xing)亂；國中有(you)奸(jian)(jian)，奸(jian)(jian)動而(er)潰(kui)其國，則國亡；陰(yin)藏於(wu)身，陰(yin)盛(sheng)而(er)敗其身，則命(ming)傾；身心(xin)受(shou)累(lei)，性(xing)命(ming)隨之(zhi)，於(wu)此而(er)知潛修(xiu)密煉，觀天道，執天行(xing)，降伏身心(xin)，保全(quan)性(xing)命(ming)，不為后天五行(xing)所(suo)拘者，非圣人其誰與歸？

====================================================================

《陰符經》即是(shi)《遁甲(jia)經》的(de)元(yuan)始經笈，不(bu)為后世(shi)所知(zhi)，多(duo)被誤(wu)解作道家修煉(lian)之術(shu)的(de)丹經，總是(shi)牽強(qiang)附(fu)會(hui)，文不(bu)對題，斷章取義，雜湊成文，不(bu)能全文貫(guan)通，首尾一氣。今用“遁甲(jia)”揭其(qi)秘，一氣貫(guan)注，層次井然，全文通暢(chang)，豁然冰釋，樂與愛(ai)好者(zhe)共(gong)賞之。

經曰：觀天之道，執天之行，盡矣。

此節是全(quan)經之(zhi)(zhi)總綱，學(xue)(xue)說之(zhi)(zhi)根據。高度概括了《陰(yin)符(fu)經》總體內(nei)(nei)容(rong)，故曰：“盡矣”。“觀天之(zhi)(zhi)道(dao)(dao)(dao)”謂“天之(zhi)(zhi)道(dao)(dao)(dao)”用“觀”而(er)取得。不但有(you)(you)(you)其客(ke)觀根據，而(er)且(qie)有(you)(you)(you)其具(ju)體方法，而(er)非空洞(dong)理論(lun)。自有(you)(you)(you)古(gu)(gu)天文(wen)學(xue)(xue)內(nei)(nei)容(rong)，包(bao)括古(gu)(gu)代星占學(xue)(xue)在內(nei)(nei)。但全(quan)文(wen)中并未提及三垣(yuan)二十八(ba)(ba)宿，五(wu)星凌犯等星占天象(xiang)內(nei)(nei)容(rong)之(zhi)(zhi)事(shi)。由(you)是可知，《陰(yin)符(fu)》著者(zhe)是從星占學(xue)(xue)的(de)另一(yi)分支，以天象(xiang)實體運動為依據，即是應用天道(dao)(dao)(dao)運行規律所反(fan)映出的(de)干(gan)支八(ba)(ba)卦，建立(li)起一(yi)門有(you)(you)(you)天道(dao)(dao)(dao)依據的(de)數(shu)術系(xi)(xi)統(tong)遁甲(jia)式(shi)體系(xi)(xi)。經文(wen)明示(shi)“爰有(you)(you)(you)奇器(qi)，是生萬象(xiang)，八(ba)(ba)卦甲(jia)子，神機(ji)鬼藏，陰(yin)陽相(xiang)勝之(zhi)(zhi)術昭昭乎進(jin)乎象(xiang)矣。”就是遁甲(jia)式(shi)的(de)明證。

中(zhong)國古代一切(qie)傳(chuan)統(tong)學術，皆是首重(zhong)天(tian)道，遁甲式(shi)亦不(bu)(bu)(bu)能例外。但與(yu)六(liu)壬(ren)、太乙之(zhi)(zhi)術不(bu)(bu)(bu)同，各(ge)有其特色。合稱(cheng)“三式(shi)”之(zhi)(zhi)學。遁甲以(yi)(yi)(yi)九宮為框(kuang)架，六(liu)壬(ren)以(yi)(yi)(yi)十二地(di)支為框(kuang)架，太乙以(yi)(yi)(yi)九宮十六(liu)神為框(kuang)架。太乙占(zhan)國運，遁甲占(zhan)兵機，六(liu)壬(ren)占(zhan)百事，各(ge)有重(zhong)點，亦各(ge)無(wu)不(bu)(bu)(bu)占(zhan)，然均(jun)不(bu)(bu)(bu)離以(yi)(yi)(yi)“干(gan)(gan)(gan)支”為根(gen)(gen)據。古人發明(ming)“干(gan)(gan)(gan)支”頗不(bu)(bu)(bu)容易(yi)(yi)。看起來很簡單，要知其所以(yi)(yi)(yi)然和探(tan)索其客觀(guan)根(gen)(gen)據就不(bu)(bu)(bu)容易(yi)(yi)。不(bu)(bu)(bu)論醫(yi)卜星相，天(tian)文地(di)理，宗教神學等等，無(wu)有不(bu)(bu)(bu)涉及干(gan)(gan)(gan)支者。

“干(gan)(gan)支”是古天(tian)文學(xue)(xue)家研(yan)究的(de)(de)成果結晶，是天(tian)體(ti)運行規律的(de)(de)高度反映。它在天(tian)文學(xue)(xue)中(zhong)的(de)(de)客觀(guan)根(gen)據尚未(wei)引起研(yan)究者的(de)(de)足(zu)夠重視，故不(bu)見有(you)人(ren)具體(ti)揭示。各(ge)著作之中(zhong)，包括天(tian)文學(xue)(xue)史之中(zhong)，皆(jie)多從說文解字訓詁考(kao)釋，卻缺乏從古天(tian)文學(xue)(xue)中(zhong)具體(ti)落實(shi)。遂至認(ren)(ren)為干(gan)(gan)支屬抽(chou)象概念(nian)，記時(shi)符號而已，其實(shi)質卻鮮為人(ren)知。將本來科學(xue)(xue)的(de)(de)東西(xi)，未(wei)能加(jia)以充分認(ren)(ren)識，反而被(bei)誤認(ren)(ren)為是甚至肯定是“唯心”的(de)(de)和“迷(mi)信”的(de)(de)東西(xi)。

“八卦(gua)(gua)”是(shi)形(xing)象(xiang)思維和邏輯推理所(suo)(suo)應用(yong)(yong)(yong)的(de)(de)(de)符(fu)(fu)號系統(tong)(tong)，用(yong)(yong)(yong)之以通神明之德，以類萬物(wu)(wu)之情(qing)。在(zai)遁(dun)甲式(shi)(shi)中(zhong)(zhong)，八卦(gua)(gua)通天(tian)(tian)地人三盤之體(ti)(ti)，其側(ce)重在(zai)于“空(kong)(kong)間(jian)”方(fang)(fang)位(wei)(wei)的(de)(de)(de)反映和事物(wu)(wu)形(xing)象(xiang)的(de)(de)(de)歸屬。自宋代而(er)后(hou)(hou)，八卦(gua)(gua)又有(you)先后(hou)(hou)天(tian)(tian)之分。遁(dun)甲式(shi)(shi)所(suo)(suo)用(yong)(yong)(yong)為后(hou)(hou)天(tian)(tian)文王(wang)(wang)八卦(gua)(gua)，未提先天(tian)(tian)伏羲八卦(gua)(gua)。可(ke)(ke)知《陰(yin)符(fu)(fu)》所(suo)(suo)用(yong)(yong)(yong)自應是(shi)“文王(wang)(wang)后(hou)(hou)天(tian)(tian)八卦(gua)(gua)”無疑。《陰(yin)符(fu)(fu)經(jing)》所(suo)(suo)用(yong)(yong)(yong)八卦(gua)(gua)甲子，雖是(shi)時(shi)(shi)(shi)空(kong)(kong)統(tong)(tong)一的(de)(de)(de)，但又是(shi)有(you)所(suo)(suo)側(ce)重的(de)(de)(de)。干(gan)(gan)支雖可(ke)(ke)表(biao)示(shi)空(kong)(kong)間(jian)方(fang)(fang)位(wei)(wei)，其重點乃在(zai)于“時(shi)(shi)(shi)間(jian)”的(de)(de)(de)反映。八卦(gua)(gua)雖可(ke)(ke)表(biao)示(shi)時(shi)(shi)(shi)間(jian)，其要端多主于“空(kong)(kong)間(jian)”方(fang)(fang)位(wei)(wei)的(de)(de)(de)反映。故自古皆(jie)采用(yong)(yong)(yong)干(gan)(gan)支記(ji)時(shi)(shi)(shi)，而(er)不用(yong)(yong)(yong)八卦(gua)(gua)記(ji)時(shi)(shi)(shi)。《遁(dun)甲》用(yong)(yong)(yong)八卦(gua)(gua)作(zuo)“三盤”的(de)(de)(de)定(ding)位(wei)(wei)式(shi)(shi)，天(tian)(tian)干(gan)(gan)從中(zhong)(zhong)順逆演布，體(ti)(ti)現時(shi)(shi)(shi)空(kong)(kong)統(tong)(tong)一的(de)(de)(de)變化模擬。可(ke)(ke)見(jian)古人立法的(de)(de)(de)合理性及其智慧的(de)(de)(de)陳跡。用(yong)(yong)(yong)圖以明之。

“執天(tian)之(zhi)行(xing)”，即(ji)是根據“觀天(tian)道”所獲的天(tian)道運(yun)行(xing)規律的記(ji)時“干支”為依據，法(fa)天(tian)則地演布奇門，得出(chu)千變萬化之(zhi)一幕(mu)，用作預測和決策的行(xing)事(shi)指(zhi)導，爭取(qu)計劃的勝利。故(gu)曰(yue)：“執天(tian)之(zhi)行(xing)盡(jin)矣(yi)”。是有(you)具體(ti)數(shu)術內容的，而非空洞詞(ci)句(ju)。

（二）

故天有五賊，見之者昌；五賊在心(xin)，施行于天；宇宙在乎手(shou)，萬化生乎身。

此節從(cong)總綱而(er)展開論述(shu)(shu)。“故”即(ji)所以(yi)，乃(nai)申述(shu)(shu)“觀天之道(dao)”的具體內容。

“天有(you)五(wu)賊(zei)(zei)(zei)(zei)(zei)”之(zhi)(zhi)(zhi)“賊(zei)(zei)(zei)(zei)(zei)”，即(ji)(ji)(ji)盜(dao)(dao)賊(zei)(zei)(zei)(zei)(zei)之(zhi)(zhi)(zhi)“賊(zei)(zei)(zei)(zei)(zei)”。賊(zei)(zei)(zei)(zei)(zei)與(yu)盜(dao)(dao)對(dui)，經文(wen)(wen)中(zhong)有(you)“五(wu)賊(zei)(zei)(zei)(zei)(zei)三盜(dao)(dao)”之(zhi)(zhi)(zhi)說。“賊(zei)(zei)(zei)(zei)(zei)”為(wei)明(ming)(ming)(ming)取(qu)強奪，“盜(dao)(dao)”為(wei)暗(an)地偷(tou)竊(qie)(qie)。即(ji)(ji)(ji)指盜(dao)(dao)竊(qie)(qie)天機有(you)明(ming)(ming)(ming)暗(an)兩個方面。有(you)形(xing)(xing)象思維與(yu)理(li)化思維，皆(jie)有(you)具體(ti)內容。天之(zhi)(zhi)(zhi)五(wu)賊(zei)(zei)(zei)(zei)(zei)即(ji)(ji)(ji)金(jin)(jin)木(mu)水(shui)火(huo)土(tu)(tu)五(wu)星(xing)(xing)(xing)在天道中(zhong)運行(xing)(xing)，占星(xing)(xing)(xing)家(jia)可以(yi)明(ming)(ming)(ming)白(bai)(bai)地觀(guan)察到它們(men)順逆留伏的(de)(de)(de)運行(xing)(xing)，沖巳(si)凌(ling)犯的(de)(de)(de)現象，芒角動搖的(de)(de)(de)狀態(tai)，以(yi)及隱(yin)顯(xian)(xian)五(wu)色，九洲分野(ye)等(deng)，與(yu)人間(jian)社會相聯系(xi)，作(zuo)出災祥的(de)(de)(de)判(pan)斷。在《唐開元占經》《太(tai)白(bai)(bai)陰(yin)(yin)經》《乙巳(si)占》《蘭臺秘苑》和(he)(he)《天文(wen)(wen)大(da)成》《歷(li)(li)代(dai)天文(wen)(wen)律(lv)歷(li)(li)等(deng)志》中(zhong)有(you)豐富(fu)的(de)(de)(de)記載(zai)。但是(shi)，《陰(yin)(yin)符(fu)(fu)經》著者明(ming)(ming)(ming)顯(xian)(xian)地是(shi)“星(xing)(xing)(xing)占術”的(de)(de)(de)另一分支，不用(yong)守(shou)候靈臺（觀(guan)測臺）的(de)(de)(de)辛苦，只(zhi)從(cong)古(gu)天文(wen)(wen)家(jia)精(jing)辟創(chuang)作(zuo)反映“天道”規(gui)律(lv)的(de)(de)(de)“干(gan)支”這(zhe)個天機來(lai)推(tui)(tui)演，從(cong)形(xing)(xing)象思維飛躍到理(li)性思維。諸如“六壬”“太(tai)乙”“子(zi)平”等(deng)等(deng)數術，無不根據干(gan)支來(lai)推(tui)(tui)演。特別是(shi)《遁(dun)甲》式，將天道運行(xing)(xing)中(zhong)的(de)(de)(de)金(jin)(jin)木(mu)水(shui)火(huo)土(tu)(tu)五(wu)行(xing)(xing)星(xing)(xing)(xing)和(he)(he)天體(ti)空間(jian)定(ding)位的(de)(de)(de)九天星(xing)(xing)(xing)，作(zuo)為(wei)天道規(gui)律(lv)的(de)(de)(de)客觀(guan)依(yi)據，用(yong)干(gan)支五(wu)行(xing)(xing)和(he)(he)九星(xing)(xing)(xing)用(yong)作(zuo)天機全(quan)息的(de)(de)(de)模擬。《煙(yan)波釣叟歌》曰：“庚為(wei)太(tai)白(bai)(bai)丙(bing)熒(ying)惑(huo)”，即(ji)(ji)(ji)是(shi)以(yi)“庚”逮(dai)捕太(tai)白(bai)(bai)金(jin)(jin)星(xing)(xing)(xing)，“丙(bing)”代(dai)表(biao)熒(ying)惑(huo)火(huo)星(xing)(xing)(xing)。這(zhe)就(jiu)充分證明(ming)(ming)(ming)遁(dun)甲是(shi)用(yong)天干(gan)五(wu)行(xing)(xing)代(dai)表(biao)天文(wen)(wen)行(xing)(xing)星(xing)(xing)(xing)的(de)(de)(de)事實。這(zhe)種方法(fa)，既本(ben)于天道，又(you)(you)不用(yong)守(shou)候靈臺的(de)(de)(de)辛苦，僅用(yong)干(gan)支八卦推(tui)(tui)演，即(ji)(ji)(ji)可得到預測效果(guo)。《煙(yan)波釣叟歌》又(you)(you)說：“白(bai)(bai)入熒(ying)兮賊(zei)(zei)(zei)(zei)(zei)即(ji)(ji)(ji)來(lai)，熒(ying)入白(bai)(bai)兮賊(zei)(zei)(zei)(zei)(zei)需滅”，這(zhe)里不但證明(ming)(ming)(ming)“遁(dun)甲”是(shi)以(yi)天干(gan)五(wu)行(xing)(xing)代(dai)表(biao)金(jin)(jin)木(mu)水(shui)火(huo)土(tu)(tu)五(wu)個行(xing)(xing)星(xing)(xing)(xing)，同時又(you)(you)證明(ming)(ming)(ming)了“遁(dun)甲”是(shi)用(yong)五(wu)行(xing)(xing)代(dai)表(biao)五(wu)賊(zei)(zei)(zei)(zei)(zei)之(zhi)(zhi)(zhi)事，與(yu)《陰(yin)(yin)符(fu)(fu)經》的(de)(de)(de)隱(yin)秘若合符(fu)(fu)契。

“見之(zhi)者(zhe)昌”；昌，明(ming)也(ye)。遁甲式重天(tian)盤又重天(tian)干(gan)，唯天(tian)干(gan)明(ming)布天(tian)地(di)(di)(di)盤之(zhi)中，一見而(er)知，故(gu)曰(yue)“見之(zhi)者(zhe)昌（明(ming)）”，而(er)地(di)(di)(di)支(zhi)無定住，藏于九宮(gong)之(zhi)內，靠順逆推演方可知道，是說代(dai)表五行的天(tian)干(gan)有(you)明(ming)顯的位置，一見可知，而(er)不與地(di)(di)(di)支(zhi)情況相同。故(gu)曰(yue)“天(tian)有(you)五賊，見之(zhi)者(zhe)昌。”昌，明(ming)也(ye)，明(ming)白其吉(ji)兇以定趨避之(zhi)行動也(ye)。

“五賊在心(xin)，施行于天(tian)(tian)”，是(shi)說三奇六儀（即(ji)乙丙丁三奇，戊己庚(geng)辛壬癸六儀，均指天(tian)(tian)干而言(yan)），按規(gui)定之陰九(jiu)局(ju)(ju)陽九(jiu)局(ju)(ju)順(shun)逆演布(bu)法(fa)則熟記于心(xin)中，即(ji)是(shi)“五賊在心(xin)”。演布(bu)時將三奇六儀這(zhe)一連串的(de)天(tian)(tian)干或(huo)順(shun)或(huo)逆，按用局(ju)(ju)規(gui)定排布(bu)在天(tian)(tian)盤(pan)上，故曰“施行于天(tian)(tian)”。地盤(pan)亦同樣(yang)布(bu)天(tian)(tian)干，其(qi)局(ju)(ju)法(fa)定體，從天(tian)(tian)道中來。地盤(pan)不動(dong)(dong)，唯天(tian)(tian)盤(pan)動(dong)(dong)（視運動(dong)(dong)）。也即(ji)是(shi)法(fa)天(tian)(tian)則地的(de)模擬。

“宇宙在(zai)乎手，萬化生乎身”。上下(xia)四方謂之宇，指空間。古往今來謂之宙，指時(shi)(shi)間。“在(zai)乎手”，即是在(zai)掌(zhang)上運算(suan)的(de)古法，以九宮(gong)八卦為(wei)定位，代表空間，用(yong)記時(shi)(shi)干支代表時(shi)(shi)間，在(zai)掌(zhang)上輪(lun)算(suan)；古人稱為(wei)“掌(zhang)訣”。《煙波釣(diao)叟(sou)歌》說：“先須(xu)掌(zhang)上排九宮(gong)，縱(zong)橫十五(wu)在(zai)其中。次將八卦論八節，一(yi)(yi)氣(qi)統三為(wei)正宗。陰陽兩遁分順逆(ni)，一(yi)(yi)氣(qi)三元人莫(mo)測，五(wu)日都來換一(yi)(yi)元，接氣(qi)超神(shen)為(wei)準的(de)”。一(yi)(yi)般流(liu)傳的(de)掌(zhang)式多是用(yong)的(de)“邊九宮(gong)”法。“活(huo)盤法”上掌(zhang)，必須(xu)滾瓜亂熟(shu)后才能用(yong)，不然就用(yong)書寫法，或用(yong)“拭盤”，即是“奇器(qi)”。

“萬化生(sheng)(sheng)乎身(shen)”。《爾雅》曰：“身(shen)，我也”。指布(bu)局之(zhi)(zhi)后，判斷(duan)首明。主客(ke)之(zhi)(zhi)分，人我之(zhi)(zhi)別(bie)。即萬事萬物(wu)與我發生(sheng)(sheng)關(guan)(guan)系，自有或吉或兇之(zhi)(zhi)結果。皆由(you)人我、物(wu)我、事我之(zhi)(zhi)間的生(sheng)(sheng)克關(guan)(guan)系而造(zao)成(cheng)。一主而百客(ke)，判斷(duan)之(zhi)(zhi)要端也。此節所論，層次清楚，條(tiao)理(li)井然。

（三）

天性(xing)，人(ren)也(ye)；人(ren)心，機也(ye)；立(li)天之道(dao)，以定人(ren)也(ye)。

此(ci)節承前(qian)節“宇宙在乎手(shou)”的布局(ju)內(nei)容(rong)展(zhan)述其(qi)布局(ju)原理。是(shi)本“天(tian)人(ren)合一(yi)”之說。天(tian)與人(ren)，在遁甲中(zhong)，分別以(yi)天(tian)盤九星代表(biao)天(tian)，人(ren)盤八門(men)代表(biao)人(ren)。

“天(tian)(tian)(tian)性(xing)(xing)人(ren)(ren)(ren)也(ye)(ye)(ye)(ye)(ye)”，即指天(tian)(tian)(tian)盤(pan)(pan)(pan)九星(xing)(xing)之屬(shu)(shu)(shu)性(xing)(xing)與(yu)人(ren)(ren)(ren)盤(pan)(pan)(pan)八(ba)門(men)之屬(shu)(shu)(shu)性(xing)(xing)相(xiang)同。例如：坎宮(gong)天(tian)(tian)(tian)盤(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)蓬(peng)屬(shu)(shu)(shu)水(shui)，人(ren)(ren)(ren)盤(pan)(pan)(pan)坎宮(gong)休(xiu)門(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)(shu)(shu)水(shui)。艮(gen)宮(gong)天(tian)(tian)(tian)盤(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)任屬(shu)(shu)(shu)土，人(ren)(ren)(ren)盤(pan)(pan)(pan)艮(gen)宮(gong)生(sheng)門(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)(shu)(shu)土。震宮(gong)天(tian)(tian)(tian)盤(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)沖屬(shu)(shu)(shu)木(mu)，人(ren)(ren)(ren)盤(pan)(pan)(pan)震宮(gong)傷門(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)(shu)(shu)木(mu)。巽(xun)宮(gong)天(tian)(tian)(tian)盤(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)輔(fu)屬(shu)(shu)(shu)木(mu)，人(ren)(ren)(ren)盤(pan)(pan)(pan)巽(xun)宮(gong)杜門(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)(shu)(shu)木(mu)。離宮(gong)天(tian)(tian)(tian)盤(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)英(ying)屬(shu)(shu)(shu)火，人(ren)(ren)(ren)盤(pan)(pan)(pan)離宮(gong)景門(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)(shu)(shu)火。坤(kun)宮(gong)天(tian)(tian)(tian)盤(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)芮屬(shu)(shu)(shu)土，人(ren)(ren)(ren)盤(pan)(pan)(pan)坤(kun)宮(gong)死(si)門(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)(shu)(shu)土。乾宮(gong)天(tian)(tian)(tian)盤(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)心(xin)(xin)屬(shu)(shu)(shu)金，人(ren)(ren)(ren)盤(pan)(pan)(pan)乾宮(gong)開門(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)(shu)(shu)金。中宮(gong)天(tian)(tian)(tian)盤(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)禽屬(shu)(shu)(shu)土，人(ren)(ren)(ren)盤(pan)(pan)(pan)中宮(gong)寄居坤(kun)宮(gong)死(si)門(men)與(yu)艮(gen)宮(gong)生(sheng)門(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)(shu)(shu)土。這(zhe)就是(shi)(shi)(shi)天(tian)(tian)(tian)人(ren)(ren)(ren)屬(shu)(shu)(shu)性(xing)(xing)相(xiang)同的(de)(de)“天(tian)(tian)(tian)性(xing)(xing)人(ren)(ren)(ren)也(ye)(ye)(ye)(ye)(ye)”的(de)(de)具(ju)體內容。接著就可以(yi)明白“人(ren)(ren)(ren)心(xin)(xin)機(ji)(ji)也(ye)(ye)(ye)(ye)(ye)”是(shi)(shi)(shi)聯系“立天(tian)(tian)(tian)之道(dao)以(yi)定人(ren)(ren)(ren)也(ye)(ye)(ye)(ye)(ye)”的(de)(de)樞(shu)紐了。“機(ji)(ji)”即是(shi)(shi)(shi)“天(tian)(tian)(tian)機(ji)(ji)”的(de)(de)“機(ji)(ji)”，也(ye)(ye)(ye)(ye)(ye)是(shi)(shi)(shi)“樞(shu)機(ji)(ji)”的(de)(de)“機(ji)(ji)”。人(ren)(ren)(ren)心(xin)(xin)是(shi)(shi)(shi)“機(ji)(ji)”，主(zhu)(zhu)宰于中，而(er)起樞(shu)機(ji)(ji)的(de)(de)作用。即由人(ren)(ren)(ren)心(xin)(xin)來主(zhu)(zhu)天(tian)(tian)(tian)（天(tian)(tian)(tian)盤(pan)(pan)(pan)）以(yi)定人(ren)(ren)(ren)（人(ren)(ren)(ren)盤(pan)(pan)(pan)）。也(ye)(ye)(ye)(ye)(ye)即是(shi)(shi)(shi)說，天(tian)(tian)(tian)盤(pan)(pan)(pan)是(shi)(shi)(shi)據(ju)“天(tian)(tian)(tian)道(dao)”運行規律所反映的(de)(de)記時“干支”為(wei)依據(ju)，求得(de)(de)天(tian)(tian)(tian)盤(pan)(pan)(pan)直符(fu)宮(gong)，直符(fu)宮(gong)下的(de)(de)人(ren)(ren)(ren)盤(pan)(pan)(pan)八(ba)門(men)記時直使。這(zhe)就是(shi)(shi)(shi)“立天(tian)(tian)(tian)之道(dao)以(yi)定人(ren)(ren)(ren)也(ye)(ye)(ye)(ye)(ye)”的(de)(de)具(ju)體內容。例如：陽(yang)遁一局(ju)，甲子(zi)直符(fu)屬(shu)(shu)(shu)坎一宮(gong)天(tian)(tian)(tian)蓬(peng)星(xing)(xing)，其(qi)人(ren)(ren)(ren)盤(pan)(pan)(pan)休(xiu)門(men)即為(wei)直使。實在簡(jian)易，取義頗為(wei)深(shen)刻。只要(yao)求出了天(tian)(tian)(tian)盤(pan)(pan)(pan)，就得(de)(de)到了人(ren)(ren)(ren)盤(pan)(pan)(pan)。確實靠(kao)人(ren)(ren)(ren)心(xin)(xin)在作主(zhu)(zhu)宰。經(jing)文所述，何(he)等明白曉暢，并非(fei)抽象(xiang)的(de)(de)空(kong)洞大(da)道(dao)理，且(qie)有其(qi)具(ju)體的(de)(de)落實處。

（四）

天發(fa)殺(sha)機(ji)，龍蛇(she)起陸；人發(fa)殺(sha)機(ji)，天地(di)反(fan)覆；天人合發(fa)，萬變定基。

此節承前節所述布局后所得(de)格局判斷(duan)之(zhi)(zhi)舉(ju)隅。此所謂“天(tian)(tian)”即(ji)指(zhi)“天(tian)(tian)盤(pan)(pan)(pan)”，“人”即(ji)指(zhi)“人盤(pan)(pan)(pan)”。“天(tian)(tian)發(fa)(fa)殺機(ji)”即(ji)天(tian)(tian)盤(pan)(pan)(pan)受(shou)(shou)克(ke)制。“人發(fa)(fa)殺機(ji)”即(ji)人盤(pan)(pan)(pan)受(shou)(shou)克(ke)制。《奇(qi)門(men)統宗 . 奇(qi)門(men)秘訣總(zong)賦》曰(yue)：“身殘毀(hui)兮！乙(yi)(yi)遇辛(xin)而龍(long)逃(tao)(tao)走；財虛耗兮！ 辛(xin)遇乙(yi)(yi)而虎猖狂”。即(ji)天(tian)(tian)盤(pan)(pan)(pan)中的(de)“乙(yi)(yi)”受(shou)(shou)地(di)(di)盤(pan)(pan)(pan)總(zong)的(de)“辛(xin)”所克(ke)制。“乙(yi)(yi)”為(wei)(wei)東方木(mu)青(qing)龍(long)。因天(tian)(tian)盤(pan)(pan)(pan)主動，故曰(yue)“龍(long)逃(tao)(tao)走”。“天(tian)(tian)發(fa)(fa)殺機(ji)，龍(long)蛇(she)(she)起陸”即(ji)是(shi)天(tian)(tian)盤(pan)(pan)(pan)中的(de)“乙(yi)(yi)”受(shou)(shou)地(di)(di)盤(pan)(pan)(pan)中的(de)“辛(xin)”克(ke)制，“龍(long)蛇(she)(she)起陸”即(ji)為(wei)(wei)“龍(long)逃(tao)(tao)走”之(zhi)(zhi)意。《遁甲(jia)大全》卷七有(you)曰(yue)：“奇(qi)門(men)上盤(pan)(pan)(pan)象(xiang)天(tian)(tian)，謂九星(xing)；中盤(pan)(pan)(pan)象(xiang)人，謂八(ba)門(men)；下盤(pan)(pan)(pan)象(xiang)地(di)(di)，謂九宮(gong)(gong)。上盤(pan)(pan)(pan)星(xing)也，中盤(pan)(pan)(pan)門(men)也，下盤(pan)(pan)(pan)宮(gong)(gong)也。凡(fan)占吉兇(xiong)者(zhe)(zhe)，首重九星(xing)，以九星(xing)是(shi)天(tian)(tian)盤(pan)(pan)(pan)，吉兇(xiong)由(you)天(tian)(tian)故也。凡(fan)星(xing)克(ke)門(men)吉，門(men)克(ke)雄兇(xiong)。”此天(tian)(tian)盤(pan)(pan)(pan)受(shou)(shou)克(ke)為(wei)(wei)兇(xiong)，即(ji)天(tian)(tian)發(fa)(fa)殺機(ji)之(zhi)(zhi)舉(ju)隅。東方木(mu)為(wei)(wei)青(qing)龍(long)，乙(yi)(yi)者(zhe)(zhe)龍(long)蛇(she)(she)之(zhi)(zhi)象(xiang)，陽(yang)為(wei)(wei)龍(long)，陰為(wei)(wei)蛇(she)(she)，乙(yi)(yi)至陽(yang)宮(gong)(gong)為(wei)(wei)龍(long)陰宮(gong)(gong)為(wei)(wei)蛇(she)(she)。又甲(jia)為(wei)(wei)龍(long)，乙(yi)(yi)為(wei)(wei)蛇(she)(she)。八(ba)卦(gua)甲(jia)子者(zhe)(zhe)，形象(xiang)思維與(yu)理(li)性思維結(jie)合應用而作(zuo)出判斷(duan)，此遁甲(jia)式方法之(zhi)(zhi)特色。

“人(ren)(ren)發(fa)殺機(ji)(ji)，天(tian)(tian)地(di)反(fan)覆(fu)”，乃人(ren)(ren)盤(pan)受(shou)克，遭天(tian)(tian)地(di)盤(pan)克制(zhi)而有(you)災禍也(ye)。《遁(dun)甲(jia)大全》卷(juan)七有(you)曰(yue)：“凡出行趨避者(zhe)，首重八門。以八門為人(ren)(ren)盤(pan)，吉(ji)兇(xiong)(xiong)由(you)人(ren)(ren)自取故也(ye)。凡門克宮吉(ji)，宮克門兇(xiong)(xiong)，傷人(ren)(ren)、事(shi)故兇(xiong)(xiong)”。若天(tian)(tian)地(di)盤(pan)皆(jie)同時克制(zhi)人(ren)(ren)盤(pan)則至(zhi)兇(xiong)(xiong)。故曰(yue)：“人(ren)(ren)發(fa)殺機(ji)(ji)，天(tian)(tian)地(di)反(fan)覆(fu)”。

“天人(ren)(ren)合(he)發，萬(wan)變(bian)(bian)(bian)定(ding)基”。此指天盤(pan)人(ren)(ren)盤(pan)同時皆遭克制，則有一番(fan)變(bian)(bian)(bian)革之象(xiang)。即天盤(pan)直符宮與(yu)人(ren)(ren)盤(pan)直使宮二者皆受克制，定(ding)有一番(fan)斗爭或災禍出現，是(shi)萬(wan)事萬(wan)物復雜(za)變(bian)(bian)(bian)化的兆(zhao)基。故曰：“天人(ren)(ren)合(he)發，萬(wan)變(bian)(bian)(bian)定(ding)基”。

此(ci)節經文有作“天(tian)發(fa)殺(sha)機，移星異宿；人發(fa)殺(sha)機，天(tian)地(di)反(fan)覆；地(di)發(fa)殺(sha)機，龍蛇起陸；天(tian)人合發(fa)，萬變定基(ji)”者。

有(you)(you)將(jiang)“移星(xing)(xing)異宿”作“日月星(xing)(xing)辰(chen)”者。明顯是注家增入一“地(di)(di)(di)發(fa)殺(sha)機”和“移星(xing)(xing)異宿”，待欲湊(cou)足“天(tian)(tian)地(di)(di)(di)人(ren)”三才之(zhi)數。殊不知(zhi)前有(you)(you)“立天(tian)(tian)之(zhi)道(dao)以定人(ren)也”之(zhi)句(ju)，未(wei)涉(she)及地(di)(di)(di)，后有(you)(you)“天(tian)(tian)人(ren)合發(fa)”之(zhi)結語，亦未(wei)提到地(di)(di)(di)，只是“天(tian)(tian)人(ren)”并論，其畫蛇添足破綻顯然(ran)。非原(yuan)文所(suo)有(you)(you)可知(zhi)，郭忠恕三體書跡，既然(ran)刻(ke)碑傳(chuan)世，必早有(you)(you)考證，今從之(zhi)。

另外，“天(tian)發殺機(ji)，龍蛇起(qi)陸”，龍蛇是(shi)農歷的(de)(de)三(san)四(si)月，是(shi)天(tian)之陽氣沖最盛的(de)(de)時間(jian)段，所以(yi)三(san)四(si)月容易地震。這個也合天(tian)發殺機(ji)，龍蛇起(qi)陸，這是(shi)自然規律(lv)。如(ru)果(guo)講(jiang)到(dao)天(tian)發殺機(ji)，移星易宿，在和子午修真(zhen)的(de)(de)丹道合起(qi)來，有(you)點(dian)牽強。陰符主講(jiang)動因，天(tian)和人，開篇到(dao)結束都是(shi)一(yi)致的(de)(de)。

（五）

性(xing)有巧拙(zhuo)，可(ke)以伏藏；九竅(qiao)之(zhi)邪，在乎三要(yao)，可(ke)以動靜。

此節承前(qian)兇格(ge)而(er)發。測得兇格(ge)，有(you)災禍降臨，當采取避(bi)禍趨吉的措施。《老子》曰：“吾(wu)之(zhi)所以有(you)大患(huan)(huan)者，為(wei)吾(wu)有(you)身，及吾(wu)無身，吾(wu)有(you)何患(huan)(huan)？”吾(wu)既有(you)身，如何才能“無身”？若(ruo)說(shuo)毀滅(mie)自身，吾(wu)又何存(cun)？此之(zhi)所謂(wei)“無身”，實(shi)指“隱(yin)身”避(bi)患(huan)(huan)之(zhi)術。《奇(qi)門(men)秘訣(jue)總賦》說(shuo)：“如遇(yu)急難(nan)，宜從(cong)直(zhi)符方下(xia)而(er)行。太陰潛形而(er)隱(yin)跡，六(liu)合遁(dun)身而(er)謀議。九(jiu)天之(zhi)上(shang)揚威武，九(jiu)地之(zhi)下(xia)匿兵馬”等(deng)等(deng)，皆為(wei)遁(dun)甲術中的神秘學說(shuo)。“性有(you)巧拙(zhuo)，可(ke)以伏藏”，是(shi)說(shuo)人(ren)之(zhi)智力雖有(you)水平不等(deng)，同樣(yang)可(ke)以用隱(yin)慝伏藏之(zhi)法進行趨避(bi)。

“九(jiu)(jiu)(jiu)(jiu)竅之邪(xie)，在(zai)乎三要，可(ke)以動靜”。“九(jiu)(jiu)(jiu)(jiu)竅”指九(jiu)(jiu)(jiu)(jiu)宮(gong)之訣竅。“邪(xie)”是指一種不(bu)常見的(de)現象，昔人(ren)稱為(wei)“邪(xie)術”，今(jin)人(ren)稱為(wei)“特異功能”。是說遁甲趨避方(fang)法(fa)(fa)，是用“九(jiu)(jiu)(jiu)(jiu)宮(gong)式”而(er)(er)非(fei)“六(liu)(liu)壬式”（二式皆(jie)有趨避說）。既用九(jiu)(jiu)(jiu)(jiu)宮(gong)中的(de)訣竅可(ke)產(chan)生隱遁作(zuo)用的(de)邪(xie)術。其(qi)方(fang)法(fa)(fa)有三個要點，重(zhong)在(zai)天(tian)盤中的(de)乙(yi)丙丁(ding)(ding)三奇。《遁甲統(tong)宗》曰：“時下(xia)得乙(yi)者為(wei)日(ri)奇，凡攻擊(ji)、往來(lai)者，逃兇者，宜從(cong)天(tian)上(shang)六(liu)(liu)乙(yi)出，則恍(huang)惚如神，無人(ren)見者”。“從(cong)天(tian)上(shang)六(liu)(liu)丁(ding)(ding)而(er)(er)出，入太(tai)陰而(er)(er)藏，敵人(ren)自不(bu)能見也”。凡攻伐，宜從(cong)天(tian)上(shang)六(liu)(liu)丙出，挾威火，故類王(wang)侯”。又有“急則從(cong)神緩從(cong)門”之說。

有(you)《秘(mi)藏六陰洞微(wei)(wei)遁(dun)甲(jia)真經》上中下三卷，是宋(song)代寫成的“法(fa)奇門”專著。在有(you)關《遁(dun)甲(jia)》古笈中，也(ye)有(you)不少的符(fu)咒(zhou)異說(shuo)，前(qian)人早有(you)認(ren)為(wei)邪僻不經者，或(huo)只從其數理部分，神學之類皆棄而不用。如(ru)《奇門一得》《奇門元靈經》《奇門法(fa)竅》《奇門闡微(wei)(wei)》《奇門心悟》等(deng)等(deng)皆是。

奇門數理趨避(bi)之(zhi)要，在于自為”主(zhu)客(ke)“。即測(ce)得利于為主(zhu)者，則(ze)后動，是為“后發制人(ren)”。測(ce)得利于為客(ke)者，則(ze)先動，是為“先發制人(ren)”。是以靜(jing)為主(zhu)，動為客(ke)。測(ce)得其機，則(ze)按機行事，動靜(jing)可以由人(ren)。總之(zhi)，此節是闡述(shu)趨避(bi)之(zhi)法，書中不(bu)乏(fa)記載。此一傳說神秘(mi)文化史料(liao)，未(wei)必盡是荒謬空談。

（六）

火生于木，禍發必克；奸生于國(guo)，時動必潰(kui)；知之修煉，謂之圣人。

此(ci)節仍(reng)是遁甲(jia)(jia)格(ge)局(ju)又一舉隅。《煙波釣叟歌》曰：“丙為(wei)勃(bo)兮庚為(wei)格(ge)，格(ge)則(ze)不通勃(bo)亂逆”。又“甲(jia)(jia)加(jia)丙兮龍回首(shou)，丙加(jia)甲(jia)(jia)兮鳥跌穴”。甲(jia)(jia)為(wei)木，丙為(wei)火(huo)(huo)，火(huo)(huo)生(sheng)于木，即生(sheng)火(huo)(huo)者木，初(chu)則(ze)火(huo)(huo)勢漸升，光耀照人，原為(wei)吉(ji)象，繼則(ze)木被火(huo)(huo)焚，象奸(jian)(jian)生(sheng)于國，時機(ji)至而生(sheng)變(bian)動，國必(bi)潰(kui)敗之(zhi)(zhi)象。謂(wei)得此(ci)局(ju)，必(bi)先吉(ji)而后兇，知此(ci)奸(jian)(jian)臣當道，不宜(yi)從(cong)政，隱居(ju)修煉(lian)，如老(lao)子過函(han)谷關，張良隨赤松子游之(zhi)(zhi)類，可(ke)謂(wei)圣“知時”也。解者因有(you)“知之(zhi)(zhi)修煉(lian)謂(wei)之(zhi)(zhi)圣人”之(zhi)(zhi)句，遂誤解為(wei)道家(jia)修煉(lian)之(zhi)(zhi)術(shu)，而不顧(gu)“奸(jian)(jian)生(sheng)于國，時動必(bi)潰(kui)”之(zhi)(zhi)聯貫(guan)。其(qi)附會顯然。

中篇

天生天殺，道之(zhi)理也(ye)。

天道陰(yin)(yin)陽(yang)(yang)而已，陽(yang)(yang)主生(sheng)，陰(yin)(yin)主殺，未有陽(yang)(yang)而不(bu)陰(yin)(yin)，生(sheng)而不(bu)殺之(zhi)理。故春(chun)生(sheng)夏長秋斂(lian)冬藏，四時成序，周而復始，循環不(bu)已，亙(gen)古如是也。

天(tian)地，萬(wan)物之盜(dao)；萬(wan)物，人之盜(dao)；人，萬(wan)物之盜(dao)。三盜(dao)既(ji)宜，三才既(ji)安。故曰：食其時，百骸理；動其機，萬(wan)化安。

天(tian)(tian)以始(shi)萬(wan)(wan)(wan)物(wu)(wu)，地(di)以生(sheng)(sheng)萬(wan)(wan)(wan)物(wu)(wu)，然既生(sheng)(sheng)之(zhi)(zhi)，則(ze)又殺(sha)之(zhi)(zhi)，是天(tian)(tian)地(di)即(ji)(ji)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)盜(dao)(dao)(dao)耳；世(shi)有(you)萬(wan)(wan)(wan)物(wu)(wu)，人(ren)(ren)即(ji)(ji)見(jian)景生(sheng)(sheng)情，恣情縱欲，耗散(san)神氣(qi)，幼而壯，壯而老(lao)，老(lao)而死(si)，是萬(wan)(wan)(wan)物(wu)(wu)即(ji)(ji)人(ren)(ren)之(zhi)(zhi)盜(dao)(dao)(dao)耳；人(ren)(ren)為萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)靈(ling)，萬(wan)(wan)(wan)物(wu)(wu)雖(sui)能(neng)(neng)盜(dao)(dao)(dao)人(ren)(ren)之(zhi)(zhi)氣(qi)，而人(ren)(ren)食萬(wan)(wan)(wan)物(wu)(wu)精(jing)華(hua)，借萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)氣(qi)生(sheng)(sheng)之(zhi)(zhi)長(chang)之(zhi)(zhi)，是人(ren)(ren)即(ji)(ji)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)盜(dao)(dao)(dao)耳。大修行人(ren)(ren)，能(neng)(neng)奪萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)氣(qi)為我(wo)用，又能(neng)(neng)因(yin)萬(wan)(wan)(wan)物(wu)(wu)盜(dao)(dao)(dao)我(wo)之(zhi)(zhi)氣(qi)而盜(dao)(dao)(dao)之(zhi)(zhi)，并因(yin)天(tian)(tian)地(di)盜(dao)(dao)(dao)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)氣(qi)而盜(dao)(dao)(dao)之(zhi)(zhi)，三盜(dao)(dao)(dao)歸於一(yi)盜(dao)(dao)(dao)，殺(sha)中有(you)生(sheng)(sheng)，三盜(dao)(dao)(dao)皆得(de)其宜矣(yi)。三盜(dao)(dao)(dao)既宜，人(ren)(ren)與天(tian)(tian)地(di)合德，并行而不(bu)(bu)相悖，三才亦(yi)安(an)(an)矣(yi)。三才既安(an)(an)，道(dao)氣(qi)長(chang)存(cun)，萬(wan)(wan)(wan)物(wu)(wu)不(bu)(bu)能(neng)(neng)屈(qu)，造化(hua)(hua)不(bu)(bu)能(neng)(neng)拘矣(yi)。然此盜(dao)(dao)(dao)之(zhi)(zhi)秘(mi)密，有(you)一(yi)時(shi)(shi)之(zhi)(zhi)功，須要不(bu)(bu)先不(bu)(bu)后，不(bu)(bu)將不(bu)(bu)迎，不(bu)(bu)可太(tai)過，不(bu)(bu)可不(bu)(bu)及，坎來(lai)則(ze)離(li)受之(zhi)(zhi)，彼到而我(wo)待之(zhi)(zhi)，陽復以陰(yin)接之(zhi)(zhi)，大要不(bu)(bu)失其時(shi)(shi)，不(bu)(bu)錯其機，故曰，食其時(shi)(shi)，百骸理，動其機，萬(wan)(wan)(wan)化(hua)(hua)安(an)(an)。食其時(shi)(shi)者，趁時(shi)(shi)而吞服先天(tian)(tian)之(zhi)(zhi)氣(qi)也；動其機者，隨機而扭轉生(sheng)(sheng)殺(sha)之(zhi)(zhi)柄(bing)也。食時(shi)(shi)則(ze)后天(tian)(tian)之(zhi)(zhi)氣(qi)化(hua)(hua)，百骸皆理，可以全形；動機則(ze)先天(tian)(tian)之(zhi)(zhi)氣(qi)復，萬(wan)(wan)(wan)化(hua)(hua)俱安(an)(an)，可以延年。時(shi)(shi)也機也，難言也。要知(zhi)此時(shi)(shi)即(ji)(ji)天(tian)(tian)時(shi)(shi)，此機即(ji)(ji)天(tian)(tian)機，茍非深明造化(hua)(hua)，洞達(da)陰(yin)陽者，烏能(neng)(neng)知(zhi)之(zhi)(zhi)？噫！八(ba)月十五翫蟾輝(hui)，正是金(jin)精(jing)壯盛(sheng)時(shi)(shi)，若到一(yi)陽才起處，便宜進火莫(mo)延遲(chi)。

人(ren)知其(qi)(qi)神(shen)(shen)之神(shen)(shen)，不知其(qi)(qi)不神(shen)(shen)所(suo)以神(shen)(shen)也。

古今學(xue)人(ren)，皆認(ren)昭(zhao)昭(zhao)靈靈之(zhi)識(shi)神(shen)(shen)(shen)，以為本來之(zhi)元神(shen)(shen)(shen)，故著(zhu)空執(zhi)相，千奇(qi)百怪，到老無(wu)成(cheng)，有死而(er)已，殊(shu)不(bu)(bu)知(zhi)(zhi)此神(shen)(shen)(shen)為后(hou)天(tian)(tian)之(zhi)神(shen)(shen)(shen)，而(er)非(fei)(fei)先天(tian)(tian)之(zhi)神(shen)(shen)(shen)，乃神(shen)(shen)(shen)而(er)實不(bu)(bu)神(shen)(shen)(shen)者。先天(tian)(tian)之(zhi)神(shen)(shen)(shen)，非(fei)(fei)色非(fei)(fei)空，至無(wu)而(er)含(han)至有，至虛(xu)而(er)含(han)至實，乃不(bu)(bu)神(shen)(shen)(shen)之(zhi)神(shen)(shen)(shen)，而(er)實至神(shen)(shen)(shen)者。奈何世人(ren)只(zhi)知(zhi)(zhi)后(hou)天(tian)(tian)之(zhi)神(shen)(shen)(shen)而(er)神(shen)(shen)(shen)，甘入於輪(lun)回，不(bu)(bu)知(zhi)(zhi)先天(tian)(tian)不(bu)(bu)神(shen)(shen)(shen)之(zhi)神(shen)(shen)(shen)，能保乎(hu)性命(ming)，無(wu)怪乎(hu)萬物盜(dao)我(wo)之(zhi)氣而(er)罔覺也。

日月有數，小(xiao)大有定，圣功生焉(yan)，神(shen)明出(chu)焉(yan)。其盜(dao)機也，天下(xia)莫能見(jian)，莫能知(zhi)。君子得之固躬，小(xiao)人得之輕命。

人之(zhi)(zhi)(zhi)所以(yi)(yi)能(neng)盜天(tian)(tian)(tian)地(di)萬(wan)物之(zhi)(zhi)(zhi)氣者，以(yi)(yi)其(qi)(qi)天(tian)(tian)(tian)地(di)萬(wan)物有定(ding)數(shu)焉(yan)(yan)；天(tian)(tian)(tian)地(di)萬(wan)物不能(neng)盜人之(zhi)(zhi)(zhi)氣者，以(yi)(yi)其(qi)(qi)圣(sheng)(sheng)道(dao)無(wu)(wu)形無(wu)(wu)象(xiang)焉(yan)(yan)。如(ru)日月雖高，而(er)有度數(shu)可推，日則(ze)一(yi)(yi)年一(yi)(yi)周，天(tian)(tian)(tian)有春夏秋冬之(zhi)(zhi)(zhi)可見(jian)；月則(ze)三十日一(yi)(yi)周，天(tian)(tian)(tian)有盈(ying)虛朔望(wang)之(zhi)(zhi)(zhi)可窺，大(da)(da)為(wei)(wei)陽(yang)(yang)，小為(wei)(wei)陰(yin)(yin)，陽(yang)(yang)極則(ze)生(sheng)(sheng)陰(yin)(yin)，陰(yin)(yin)極則(ze)生(sheng)(sheng)陽(yang)(yang)，大(da)(da)往(wang)小來(lai)，小往(wang)大(da)(da)來(lai)，陰(yin)(yin)陽(yang)(yang)循環，乃一(yi)(yi)定(ding)不易之(zhi)(zhi)(zhi)道(dao)。至人於(wu)(wu)此(ci)(ci)推陰(yin)(yin)陽(yang)(yang)造化之(zhi)(zhi)(zhi)消息，用(yong)功於(wu)(wu)一(yi)(yi)時(shi)辰內，采鴻蒙未判之(zhi)(zhi)(zhi)氣，以(yi)(yi)為(wei)(wei)丹母(mu)，奪天(tian)(tian)(tian)地(di)虧(kui)盈(ying)之(zhi)(zhi)(zhi)數(shu)，以(yi)(yi)為(wei)(wei)命基，先天(tian)(tian)(tian)而(er)天(tian)(tian)(tian)弗違，后天(tian)(tian)(tian)而(er)奉天(tian)(tian)(tian)時(shi)，圣(sheng)(sheng)功於(wu)(wu)此(ci)(ci)而(er)生(sheng)(sheng)，神(shen)(shen)明於(wu)(wu)此(ci)(ci)而(er)出，此(ci)(ci)功此(ci)(ci)明，其(qi)(qi)盜機也，雖天(tian)(tian)(tian)鬼神(shen)(shen)不可得(de)而(er)測度，而(er)況於(wu)(wu)人乎！天(tian)(tian)(tian)下烏得(de)而(er)見(jian)，烏得(de)而(er)知(zhi)？如(ru)其(qi)(qi)能(neng)見(jian)能(neng)知(zhi)，安能(neng)盜之(zhi)(zhi)(zhi)？此(ci)(ci)其(qi)(qi)所以(yi)(yi)為(wei)(wei)圣(sheng)(sheng)，此(ci)(ci)其(qi)(qi)所以(yi)(yi)為(wei)(wei)神(shen)(shen)。是道(dao)也，非(fei)(fei)忠臣孝子大(da)(da)賢大(da)(da)德(de)之(zhi)(zhi)(zhi)人不能(neng)知(zhi)，非(fei)(fei)烈士(shi)丈夫俯視(shi)一(yi)(yi)切萬(wan)有皆空者不能(neng)行。果是真正修道(dao)君子，得(de)意(yi)忘言，大(da)(da)智若(ruo)愚(yu)，大(da)(da)巧若(ruo)拙，不到(dao)了性(xing)了命之(zhi)(zhi)(zhi)后，不肯洩漏圭角，固窮(qiong)而(er)如(ru)無(wu)(wu)知(zhi)者也。至於(wu)(wu)薄福小人，偶嘗滋(zi)味(wei)，自(zi)滿自(zi)足，又(you)不自(zi)重性(xing)命，無(wu)(wu)而(er)為(wei)(wei)有，虛而(er)為(wei)(wei)盈(ying)，約而(er)為(wei)(wei)泰，適以(yi)(yi)自(zi)造罪過，非(fei)(fei)徒無(wu)(wu)益，而(er)又(you)害之(zhi)(zhi)(zhi)矣。

下篇

瞽者善聽，聾者善視。絕利一源，用師十(shi)倍。三反晝夜(ye)，用師萬倍。

瞽者(zhe)善(shan)於(wu)聽(ting)，非(fei)善(shan)聽(ting)也(ye)(ye)(ye)，以(yi)(yi)目(mu)(mu)無(wu)所見，而(er)(er)(er)神藏於(wu)耳(er)，故其(qi)聽(ting)也(ye)(ye)(ye)聰(cong)；聾者(zhe)善(shan)於(wu)視(shi)，非(fei)善(shan)視(shi)也(ye)(ye)(ye)，以(yi)(yi)耳(er)無(wu)所聞，而(er)(er)(er)氣運於(wu)目(mu)(mu)，故其(qi)視(shi)也(ye)(ye)(ye)明。即此(ci)(ci)二(er)者(zhe)以(yi)(yi)觀，閉(bi)目(mu)(mu)而(er)(er)(er)耳(er)聰(cong)，塞(sai)耳(er)而(er)(er)(er)目(mu)(mu)明，況伏先(xian)天(tian)之(zhi)(zhi)氣，舍假修真，存(cun)誠(cheng)去妄(wang)者(zhe)，何患(huan)不(bu)(bu)(bu)能(neng)長生乎？清(qing)靜經曰：眾生所以(yi)(yi)不(bu)(bu)(bu)得(de)真道者(zhe)，為(wei)有妄(wang)心；既(ji)有妄(wang)心，即驚(jing)(jing)其(qi)神；既(ji)驚(jing)(jing)其(qi)神，即著萬(wan)物；既(ji)著萬(wan)物，即生貪求，即是煩(fan)(fan)惱，煩(fan)(fan)惱妄(wang)想，憂苦身心，便(bian)遭濁辱，流(liu)浪生死，常沉(chen)苦海，永失真道。妄(wang)想貪求，乃(nai)利(li)(li)之(zhi)(zhi)源也(ye)(ye)(ye)，人(ren)(ren)能(neng)絕此(ci)(ci)利(li)(li)之(zhi)(zhi)一(yi)源，則萬(wan)有皆空，諸慮俱(ju)息，勝(sheng)於(wu)用師(shi)導(dao)引(yin)之(zhi)(zhi)功十(shi)倍(bei)，又能(neng)再(zai)三(san)自(zi)返，存(cun)誠(cheng)去妄(wang)，朝乾夕惕(ti)，晝夜殷(yin)勤，十(shi)二(er)時(shi)中，無(wu)有間斷(duan)，漸(jian)歸於(wu)至善(shan)無(wu)惡之(zhi)(zhi)地(di)，勝(sheng)於(wu)用師(shi)導(dao)引(yin)之(zhi)(zhi)功萬(wan)倍(bei)。蓋師(shi)之(zhi)(zhi)功，能(neng)革(ge)其(qi)面，而(er)(er)(er)不(bu)(bu)(bu)能(neng)革(ge)其(qi)心；能(neng)與人(ren)(ren)規矩，而(er)(er)(er)不(bu)(bu)(bu)能(neng)使人(ren)(ren)巧；絕利(li)(li)自(zi)返，正(zheng)心地(di)下(xia)功，戒慎恐懼於(wu)不(bu)(bu)(bu)睹(du)不(bu)(bu)(bu)聞之(zhi)(zhi)處，師(shi)力(li)焉得(de)而(er)(er)(er)及之(zhi)(zhi)？至圣云：一(yi)日(ri)克己復禮，天(tian)下(xia)歸仁焉。為(wei)仁由己，而(er)(er)(er)由人(ren)(ren)乎哉？正(zheng)此(ci)(ci)節妙(miao)諦。

心生于物，死于物，機在目。

心如(ru)主人(ren)，目(mu)(mu)(mu)如(ru)門戶。本來真(zhen)心，空空洞洞，無(wu)我無(wu)人(ren)無(wu)物，與太虛同(tong)體，焉有(you)生(sheng)(sheng)死，其有(you)生(sheng)(sheng)死者(zhe)，后天肉團之(zhi)(zhi)心耳。心不(bu)可(ke)見，因物而見，見物便見心，無(wu)物心不(bu)現(xian)。是主人(ren)或(huo)生(sheng)(sheng)或(huo)死，物生(sheng)(sheng)之(zhi)(zhi)，物死之(zhi)(zhi)，其所以使物生(sheng)(sheng)死心者(zhe)，皆由目(mu)(mu)(mu)之(zhi)(zhi)開門揖盜耳。蓋目(mu)(mu)(mu)有(you)所見，心即受之(zhi)(zhi)，是心生(sheng)(sheng)死之(zhi)(zhi)機，實在(zai)目(mu)(mu)(mu)也(ye)。人(ren)能返觀內照(zhao)，外物無(wu)由而受，生(sheng)(sheng)死從何(he)而來？古人(ren)云：滅眥可(ke)以卻老，此至言也(ye)。

天之無恩，而大恩生。迅(xun)雷烈風，莫(mo)不蠢(chun)然。至樂性(xing)余，至靜性(xing)廉。

天(tian)至(zhi)(zhi)高(gao)而(er)(er)萬物(wu)(wu)至(zhi)(zhi)卑，天(tian)與物(wu)(wu)相(xiang)遠，似乎無(wu)恩(en)於(wu)(wu)物(wu)(wu)矣(yi)。殊不知無(wu)恩(en)之(zhi)中而(er)(er)實有(you)(you)大(da)恩(en)生(sheng)焉。天(tian)之(zhi)氣鼓而(er)(er)成雷，噓而(er)(er)成風，迅(xun)雷震(zhen)之(zhi)而(er)(er)萬物(wu)(wu)發(fa)生(sheng)，烈風吹之(zhi)而(er)(er)萬物(wu)(wu)榮(rong)旺。發(fa)生(sheng)榮(rong)旺，萬物(wu)(wu)皆蠢然無(wu)知，出於(wu)(wu)自(zi)然，此無(wu)恩(en)而(er)(er)生(sheng)大(da)恩(en)，天(tian)何心(xin)(xin)哉(zai)？故至(zhi)(zhi)樂(le)者(zhe)，萬物(wu)(wu)難(nan)屈，無(wu)拘無(wu)束，性(xing)常(chang)有(you)(you)余(yu)；至(zhi)(zhi)靜(jing)(jing)者(zhe)，萬物(wu)(wu)難(nan)移，無(wu)貪無(wu)愛，性(xing)常(chang)廉潔。樂(le)者(zhe)無(wu)心(xin)(xin)於(wu)(wu)余(yu)而(er)(er)自(zi)余(yu)，靜(jing)(jing)者(zhe)無(wu)心(xin)(xin)於(wu)(wu)廉而(er)(er)自(zi)廉，亦如(ru)天(tian)之(zhi)無(wu)恩(en)而(er)(er)有(you)(you)大(da)恩(en)。無(wu)心(xin)(xin)之(zhi)用，神矣(yi)哉(zai)！

天之至私，用之至公，禽之制在氣。

天之道行(xing)於(wu)無象，運於(wu)無形，為(wei)物(wu)不貳，其(qi)(qi)至私(si)(si)與。然其(qi)(qi)四時行(xing)而(er)(er)萬(wan)(wan)(wan)物(wu)生(sheng)(sheng)，其(qi)(qi)用又至公(gong)焉(yan)。推其(qi)(qi)奧妙，其(qi)(qi)一(yi)(yi)氣流(liu)行(xing)，禽(qin)制萬(wan)(wan)(wan)物(wu)乎？禽(qin)者(zhe)，擒也(ye)，統(tong)(tong)攝之謂；制者(zhe)，造(zao)作之謂；言統(tong)(tong)攝萬(wan)(wan)(wan)物(wu)，制造(zao)萬(wan)(wan)(wan)物(wu)，在乎一(yi)(yi)氣也(ye)。一(yi)(yi)氣上升，萬(wan)(wan)(wan)物(wu)皆隨之生(sheng)(sheng)長，一(yi)(yi)氣下降，萬(wan)(wan)(wan)物(wu)皆隨之斂(lian)藏，生(sheng)(sheng)長斂(lian)藏，總是一(yi)(yi)氣擒制之，一(yi)(yi)本(ben)散而(er)(er)為(wei)萬(wan)(wan)(wan)殊(shu)，萬(wan)(wan)(wan)殊(shu)歸而(er)(er)為(wei)一(yi)(yi)本(ben)。私(si)(si)而(er)(er)公(gong)，公(gong)而(er)(er)私(si)(si)，非私(si)(si)非公(gong)，即(ji)私(si)(si)即(ji)公(gong)，一(yi)(yi)氣流(liu)行(xing)，循環無端，活活潑潑的也(ye)。

生(sheng)(sheng)者死之(zhi)根，死者生(sheng)(sheng)之(zhi)根。恩生(sheng)(sheng)于(yu)害(hai)，害(hai)生(sheng)(sheng)于(yu)恩。

天道生(sheng)(sheng)物，即是一氣(qi)。上(shang)下(xia)運用一氣(qi)，上(shang)為陽(yang)，下(xia)為陰。陽(yang)者，生(sheng)(sheng)也(ye)(ye)(ye)，恩(en)(en)也(ye)(ye)(ye)；陰者，死(si)(si)(si)也(ye)(ye)(ye)，害(hai)也(ye)(ye)(ye)。然有(you)生(sheng)(sheng)必有(you)死(si)(si)(si)，有(you)死(si)(si)(si)必有(you)生(sheng)(sheng)，是生(sheng)(sheng)以死(si)(si)(si)為根，死(si)(si)(si)以生(sheng)(sheng)為根也(ye)(ye)(ye)；有(you)恩(en)(en)必有(you)害(hai)，有(you)害(hai)必有(you)恩(en)(en)，是恩(en)(en)在害(hai)生(sheng)(sheng)，害(hai)在恩(en)(en)生(sheng)(sheng)也(ye)(ye)(ye)。若人死(si)(si)(si)里求生(sheng)(sheng)，則(ze)長生(sheng)(sheng)而(er)不死(si)(si)(si)，人能害(hai)里尋恩(en)(en)，則(ze)有(you)恩(en)(en)而(er)無害(hai)，出此入彼，可(ke)不慎(shen)乎！

愚(yu)人以天地(di)文理(li)圣(sheng)，我以時物文理(li)哲(zhe)；

愚人不知生(sheng)死(si)(si)(si)恩害(hai)，是天(tian)(tian)(tian)地(di)(di)(di)造化(hua)循(xun)環之(zhi)(zhi)秘(mi)密，直以(yi)天(tian)(tian)(tian)地(di)(di)(di)文理為(wei)(wei)(wei)圣(sheng)矣(yi)。我則(ze)謂天(tian)(tian)(tian)文有(you)(you)(you)象(xiang)，地(di)(di)(di)理有(you)(you)(you)形(xing)，著之(zhi)(zhi)於外者，可(ke)(ke)見可(ke)(ke)知，未(wei)足為(wei)(wei)(wei)天(tian)(tian)(tian)地(di)(di)(di)之(zhi)(zhi)圣(sheng)。若夫時(shi)(shi)(shi)物之(zhi)(zhi)文理，無象(xiang)無形(xing)，乃神運之(zhi)(zhi)道(dao)，藏之(zhi)(zhi)於內者，不可(ke)(ke)見，不可(ke)(ke)知，正天(tian)(tian)(tian)地(di)(di)(di)之(zhi)(zhi)所以(yi)為(wei)(wei)(wei)哲也(ye)。蓋物有(you)(you)(you)時(shi)(shi)(shi)而(er)(er)生(sheng)，有(you)(you)(you)時(shi)(shi)(shi)而(er)(er)死(si)(si)(si)。當生(sheng)之(zhi)(zhi)時(shi)(shi)(shi)，時(shi)(shi)(shi)生(sheng)之(zhi)(zhi)，不得不生(sheng)；當死(si)(si)(si)之(zhi)(zhi)時(shi)(shi)(shi)，時(shi)(shi)(shi)死(si)(si)(si)之(zhi)(zhi)，不得不死(si)(si)(si)。生(sheng)者，恩也(ye)，死(si)(si)(si)者，害(hai)也(ye)，生(sheng)而(er)(er)死(si)(si)(si)，死(si)(si)(si)而(er)(er)生(sheng)，恩而(er)(er)害(hai)，害(hai)而(er)(er)恩，生(sheng)死(si)(si)(si)恩害(hai)，皆(jie)時(shi)(shi)(shi)運之(zhi)(zhi)，亦無非天(tian)(tian)(tian)地(di)(di)(di)神道(dao)運之(zhi)(zhi)。天(tian)(tian)(tian)地(di)(di)(di)神道(dao)不可(ke)(ke)見，因物以(yi)見之(zhi)(zhi)，觀於物之(zhi)(zhi)生(sheng)死(si)(si)(si)有(you)(you)(you)時(shi)(shi)(shi)，而(er)(er)天(tian)(tian)(tian)地(di)(di)(di)神道(dao)之(zhi)(zhi)明哲可(ke)(ke)知矣(yi)。

人(ren)以(yi)愚虞(yu)圣(sheng)，我以(yi)不愚虞(yu)圣(sheng)；人(ren)以(yi)奇期圣(sheng)，我以(yi)不奇期圣(sheng)。

性命之(zhi)(zhi)(zhi)道，始(shi)於有(you)作(zuo)人(ren)(ren)難(nan)見，及至(zhi)無為(wei)眾(zhong)始(shi)知(zhi)(zhi)。故古來修真(zhen)上(shang)圣(sheng)，當有(you)作(zuo)之(zhi)(zhi)(zhi)時，黜聰毀智，韜明(ming)養(yang)晦，斡天(tian)(tian)(tian)關，回斗柄，采藥物(wu)(wu)於恍惚杳冥之(zhi)(zhi)(zhi)鄉，行(xing)火候於無識無知(zhi)(zhi)之(zhi)(zhi)(zhi)地(di)，委志虛(xu)無，神(shen)明(ming)默運，雖天(tian)(tian)(tian)地(di)鬼神(shen)，不(bu)(bu)可得(de)而測度，而況于人(ren)(ren)乎？乃人(ren)(ren)不(bu)(bu)知(zhi)(zhi)其中奧妙(miao)，或以愚(yu)度圣(sheng)人(ren)(ren)，彼豈知(zhi)(zhi)良賈(jia)深藏，若虛(xu)而實有(you)，不(bu)(bu)愚(yu)之(zhi)(zhi)(zhi)運用乎？當無為(wei)之(zhi)(zhi)(zhi)時，和光(guang)同塵，積功(gong)修德(de)，極往知(zhi)(zhi)來，一叩百應，神(shen)通(tong)廣(guang)大，智慧(hui)無邊，而人(ren)(ren)或以奇期(qi)圣(sheng)人(ren)(ren)，彼豈知(zhi)(zhi)真(zhen)常應物(wu)(wu)，而實非(fei)奇異之(zhi)(zhi)(zhi)行(xing)藏也。圣(sheng)人(ren)(ren)不(bu)(bu)愚(yu)，亦(yi)如時物(wu)(wu)文理之(zhi)(zhi)(zhi)哲，圣(sheng)人(ren)(ren)不(bu)(bu)奇，亦(yi)如天(tian)(tian)(tian)地(di)文理不(bu)(bu)圣(sheng)。圣(sheng)人(ren)(ren)也，所參天(tian)(tian)(tian)地(di)之(zhi)(zhi)(zhi)化(hua)育，而德(de)配天(tian)(tian)(tian)地(di)者也。

沉水入火(huo)，自取滅亡(wang)。

人(ren)之慳(qian)貪(tan)恩愛，如(ru)水淵也；酒色財(cai)氣，如(ru)火坑也。一切常人(ren)，不(bu)窮天地(di)造化之道，不(bu)究圣(sheng)功性(xing)命之學，自(zi)暴自(zi)棄，以假為真，以苦為樂，沉(chen)於(wu)水淵而不(bu)知(zhi)，入(ru)於(wu)火坑而不(bu)曉，自(zi)取滅亡，將誰咎乎？

自然之(zhi)道(dao)靜，故(gu)天(tian)(tian)地萬物生(sheng)。天(tian)(tian)地之(zhi)道(dao)浸，故(gu)陰陽勝。陰陽推，而變化(hua)順矣。

大道(dao)(dao)(dao)無(wu)(wu)形(xing)(xing)，生育天(tian)地(di)；大道(dao)(dao)(dao)無(wu)(wu)名(ming)，長(chang)養萬物。無(wu)(wu)形(xing)(xing)無(wu)(wu)名(ming)，自(zi)然(ran)至靜(jing)之道(dao)(dao)(dao)。然(ran)靜(jing)者動(dong)(dong)之基，靜(jing)極而(er)(er)動(dong)(dong)，天(tian)地(di)萬物即於(wu)此而(er)(er)生焉。一生天(tian)地(di)，而(er)(er)天(tian)地(di)即得自(zi)然(ran)之道(dao)(dao)(dao)以為(wei)道(dao)(dao)(dao)，故天(tian)地(di)之道(dao)(dao)(dao)浸。浸者，浸潤(run)漸(jian)入之謂，亦自(zi)然(ran)之義。惟其(qi)浸潤(run)自(zi)然(ran)，動(dong)(dong)不離(li)靜(jing)，靜(jing)不離(li)動(dong)(dong)，一動(dong)(dong)一靜(jing)，互為(wei)其(qi)根，故陰(yin)(yin)陽(yang)勝。動(dong)(dong)為(wei)陽(yang)，靜(jing)為(wei)陰(yin)(yin)，動(dong)(dong)極而(er)(er)靜(jing)，靜(jing)極而(er)(er)動(dong)(dong)，陰(yin)(yin)極生陽(yang)，陽(yang)極生陰(yin)(yin)，陰(yin)(yin)陽(yang)相推(tui)，四時(shi)成序，萬物生成，或變或化，無(wu)(wu)不順之，造物者豈有心於(wu)其(qi)間(jian)哉？蓋(gai)以自(zi)然(ran)之道(dao)(dao)(dao)無(wu)(wu)形(xing)(xing)，無(wu)(wu)形(xing)(xing)而(er)(er)能變化，是以變化無(wu)(wu)窮(qiong)也。

是故(gu)圣人知自然(ran)之道(dao)不可違，因而制(zhi)之。至靜之道(dao)，律歷所(suo)不能契(qi)。爰有奇器，是生萬象，八卦甲(jia)子，神機鬼(gui)藏(zang)。陰陽相勝之術，昭昭乎盡乎象矣。

圣人(ren)者(zhe)(zhe)，與(yu)天(tian)(tian)地合(he)其(qi)德者(zhe)(zhe)也(ye)(ye)。惟與(yu)天(tian)(tian)地合(he)德，故(gu)不(bu)(bu)(bu)(bu)違天(tian)(tian)地自(zi)(zi)(zi)然(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)，因(yin)而(er)(er)裁制變通，與(yu)天(tian)(tian)地同功用。何則(ze)？自(zi)(zi)(zi)然(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)，非(fei)色(se)非(fei)空(kong)，至(zhi)(zhi)(zhi)(zhi)(zhi)無(wu)而(er)(er)含至(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)，至(zhi)(zhi)(zhi)(zhi)(zhi)虛(xu)而(er)(er)含至(zhi)(zhi)(zhi)(zhi)(zhi)實，有(you)(you)(you)無(wu)兼該，虛(xu)實并(bing)應者(zhe)(zhe)也(ye)(ye)。故(gu)以(yi)(yi)言其(qi)無(wu)，則(ze)虛(xu)空(kong)一(yi)(yi)氣，無(wu)聲無(wu)臭，其(qi)為(wei)(wei)道(dao)(dao)(dao)(dao)也(ye)(ye)至(zhi)(zhi)(zhi)(zhi)(zhi)靜(jing)(jing)，靜(jing)(jing)至(zhi)(zhi)(zhi)(zhi)(zhi)於至(zhi)(zhi)(zhi)(zhi)(zhi)，雖律(lv)歷(li)之(zhi)(zhi)(zhi)(zhi)(zhi)氣數，有(you)(you)(you)所(suo)(suo)不(bu)(bu)(bu)(bu)能(neng)契(qi)。夫律(lv)歷(li)能(neng)契(qi)有(you)(you)(you)形(xing)，不(bu)(bu)(bu)(bu)能(neng)契(qi)無(wu)形(xing)，至(zhi)(zhi)(zhi)(zhi)(zhi)靜(jing)(jing)則(ze)無(wu)形(xing)矣，律(lv)歷(li)焉(yan)得而(er)(er)契(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)？[囟/比(bi)]陵(ling)(ling)師(shi)所(suo)(suo)謂(wei)有(you)(you)(you)物(wu)先天(tian)(tian)地，無(wu)名本寂(ji)寥者(zhe)(zhe)是也(ye)(ye)。以(yi)(yi)言其(qi)有(you)(you)(you)，則(ze)造化不(bu)(bu)(bu)(bu)測(ce)，包羅一(yi)(yi)切，其(qi)為(wei)(wei)器也(ye)(ye)最奇(qi)，器至(zhi)(zhi)(zhi)(zhi)(zhi)於奇(qi)，是謂(wei)神(shen)器。神(shen)也(ye)(ye)者(zhe)(zhe)，妙萬物(wu)而(er)(er)為(wei)(wei)言者(zhe)(zhe)也(ye)(ye)。故(gu)萬象森羅，八(ba)卦相(xiang)(xiang)湯，甲(jia)子(zi)循環，神(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)伸機(ji)，鬼之(zhi)(zhi)(zhi)(zhi)(zhi)屈(qu)藏，無(wu)不(bu)(bu)(bu)(bu)盡在(zai)包容之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)。[囟/比(bi)]陵(ling)(ling)師(shi)所(suo)(suo)謂(wei)能(neng)為(wei)(wei)萬象主，不(bu)(bu)(bu)(bu)逐(zhu)四時凋者(zhe)(zhe)是也(ye)(ye)。靜(jing)(jing)道(dao)(dao)(dao)(dao)者(zhe)(zhe)，無(wu)名天(tian)(tian)地之(zhi)(zhi)(zhi)(zhi)(zhi)始(shi)；神(shen)器者(zhe)(zhe)，有(you)(you)(you)名萬物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)母(mu)。老子(zi)所(suo)(suo)謂(wei)無(wu)欲以(yi)(yi)觀(guan)(guan)(guan)其(qi)妙者(zhe)(zhe)，即觀(guan)(guan)(guan)其(qi)始(shi)也(ye)(ye)；有(you)(you)(you)欲以(yi)(yi)觀(guan)(guan)(guan)其(qi)竅者(zhe)(zhe)，即觀(guan)(guan)(guan)其(qi)母(mu)也(ye)(ye)。非(fei)有(you)(you)(you)不(bu)(bu)(bu)(bu)能(neng)成(cheng)無(wu)，非(fei)觀(guan)(guan)(guan)竅難以(yi)(yi)觀(guan)(guan)(guan)妙。觀(guan)(guan)(guan)妙之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)，萬有(you)(you)(you)皆空(kong)，無(wu)作無(wu)為(wei)(wei)；觀(guan)(guan)(guan)竅之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)，陰(yin)(yin)陽(yang)變化，有(you)(you)(you)修有(you)(you)(you)證(zheng)。圣人(ren)不(bu)(bu)(bu)(bu)違自(zi)(zi)(zi)然(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)，因(yin)而(er)(er)制之(zhi)(zhi)(zhi)(zhi)(zhi)，觀(guan)(guan)(guan)天(tian)(tian)道(dao)(dao)(dao)(dao)，執天(tian)(tian)行(xing)，從后天(tian)(tian)中(zhong)返(fan)先天(tian)(tian)，在(zai)殺(sha)機(ji)中(zhong)盜生(sheng)機(ji)，顛(dian)倒(dao)五(wu)行(xing)，逆施造化，以(yi)(yi)陰(yin)(yin)養(yang)陽(yang)，以(yi)(yi)陽(yang)化陰(yin)(yin)，陽(yang)健陰(yin)(yin)順，陰(yin)(yin)陽(yang)混合(he)，由(you)觀(guan)(guan)(guan)竅而(er)(er)至(zhi)(zhi)(zhi)(zhi)(zhi)觀(guan)(guan)(guan)妙，由(you)神(shen)器而(er)(er)入至(zhi)(zhi)(zhi)(zhi)(zhi)靜(jing)(jing)，由(you)勉強而(er)(er)抵自(zi)(zi)(zi)然(ran)，有(you)(you)(you)無(wu)一(yi)(yi)致，功力悉化，陰(yin)(yin)陽(yang)相(xiang)(xiang)勝之(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，昭(zhao)昭(zhao)乎進於色(se)象之(zhi)(zhi)(zhi)(zhi)(zhi)外矣。要知(zhi)此術(shu)非(fei)尋常之(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，乃(nai)竊陰(yin)(yin)陽(yang)、奪造化之(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，乃(nai)轉(zhuan)璇璣、脫生(sheng)死(si)之(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)。昔(xi)黃帝修之(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)乘龍(long)上天(tian)(tian)；張葛許修之(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)超(chao)凡入圣；以(yi)(yi)至(zhi)(zhi)(zhi)(zhi)(zhi)拔宅者(zhe)(zhe)八(ba)百，飛升者(zhe)(zhe)三千(qian)，無(wu)非(fei)由(you)此道(dao)(dao)(dao)(dao)而(er)(er)成(cheng)之(zhi)(zhi)(zhi)(zhi)(zhi)。吁！陰(yin)(yin)符經(jing)(jing)三百余字(zi)，句(ju)(ju)句(ju)(ju)甘露，字(zi)字(zi)珠(zhu)玉(yu)，示性命(ming)不(bu)(bu)(bu)(bu)死(si)之(zhi)(zhi)(zhi)(zhi)(zhi)方，開萬世修真之(zhi)(zhi)(zhi)(zhi)(zhi)路，天(tian)(tian)機(ji)大(da)露，后世丹經(jing)(jing)子(zi)書，雖譬喻千(qian)般，無(wu)非(fei)申明陰(yin)(yin)陽(yang)相(xiang)(xiang)勝之(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，有(you)(you)(you)志(zhi)者(zhe)(zhe)若(ruo)見(jian)此經(jing)(jing)，誠心敬(jing)閱，求師(shi)一(yi)(yi)訣，倘能(neng)直(zhi)下承當，大(da)悟大(da)徹，勤而(er)(er)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)，以(yi)(yi)應八(ba)百之(zhi)(zhi)(zhi)(zhi)(zhi)讖，有(you)(you)(you)何不(bu)(bu)(bu)(bu)可(ke)？