芒果视频

基本介紹

據(ju)說《陰符(fu)經》是(shi)唐朝(chao)著名(ming)道士李(li)筌(quan)在河南(nan)省境內的(de)(de)(de)登封嵩山少(shao)室虎(hu)口(kou)巖石(shi)壁(bi)中發現的(de)(de)(de)，此后才傳抄流行于世(shi)。根(gen)據(ju)李(li)筌(quan)對本經典(dian)的(de)(de)(de)解釋著作《黃帝陰符(fu)經疏》，可以把(ba)它的(de)(de)(de)內容概括(kuo)為兩個部分(fen)：首先講述觀(guan)(guan)察(cha)自然(ran)界及其發展變化(hua)的(de)(de)(de)客觀(guan)(guan)規(gui)律，所以，天性運(yun)行為自然(ran)規(gui)律，人心則順應自然(ran)規(gui)律；其次闡明了(le)天、地、人生殺的(de)(de)(de)變化(hua)情況，人的(de)(de)(de)生殺之氣的(de)(de)(de)和(he)收，應與自然(ran)同步(bu)，才能把(ba)握好事物(wu)成功的(de)(de)(de)機遇。然(ran)后，闡明人后天稟性巧拙的(de)(de)(de)生成和(he)耳目口(kou)鼻的(de)(de)(de)正確運(yun)用(yong)，主要效法自然(ran)五行相生原則，修(xiu)煉自身(shen)。

內容介紹

正文

《神仙(xian)抱一 ——演(yan)道章上》

觀天(tian)(tian)(tian)之(zhi)(zhi)(zhi)道，執天(tian)(tian)(tian)之(zhi)(zhi)(zhi)行，盡(jin)矣。天(tian)(tian)(tian)有(you)五賊，見之(zhi)(zhi)(zhi)者昌。五賊在心，施行于天(tian)(tian)(tian)。宇宙在乎手，萬化生乎身。天(tian)(tian)(tian)性，人也。人心，機(ji)也。立天(tian)(tian)(tian)之(zhi)(zhi)(zhi)道，以定人也。天(tian)(tian)(tian)發(fa)殺(sha)機(ji)，移星易(yi)宿。地發(fa)殺(sha)機(ji)，龍蛇起(qi)陸(lu)。人發(fa)殺(sha)機(ji)，天(tian)(tian)(tian)地反覆。天(tian)(tian)(tian)人合發(fa)，萬化定基。性有(you)巧拙，可以伏藏。九(jiu)竅(qiao)之(zhi)(zhi)(zhi)邪，在乎三要(yao)，可以動靜。火生于木，禍發(fa)必克。奸生于國，時動必潰。知之(zhi)(zhi)(zhi)修之(zhi)(zhi)(zhi)，謂之(zhi)(zhi)(zhi)圣人。天(tian)(tian)(tian)生天(tian)(tian)(tian)殺(sha)，道之(zhi)(zhi)(zhi)理也。

《富國(guo)安民 ——演法章中》

天(tian)地，萬(wan)物(wu)之盜。萬(wan)物(wu)，人之盜。人，萬(wan)物(wu)之盜。三(san)(san)盜既(ji)宜，三(san)(san)才既(ji)安。故曰：“食其(qi)時，百骸理。動其(qi)機，萬(wan)化安。”人知(zhi)其(qi)神之神，不(bu)知(zhi)其(qi)不(bu)神所以神也。日月有數(shu)，小大有定。圣功生焉(yan)(yan)，神明出焉(yan)(yan)。其(qi)盜機也，天(tian)下莫能見，莫能知(zhi)。君子得(de)之固窮(qiong)，小人得(de)之輕命。

《強兵戰勝 ——演術章下》

瞽者善(shan)聽(ting)，聾(long)者善(shan)視。絕利一源，用師十倍。三返晝夜，用師萬(wan)倍。心生于(yu)(yu)物(wu)，死(si)于(yu)(yu)物(wu)，機在目(mu)。天之(zhi)(zhi)(zhi)無恩(en)，而(er)大恩(en)生。迅雷烈風，莫(mo)不蠢然。至(zhi)樂性余，至(zhi)靜性廉。天之(zhi)(zhi)(zhi)至(zhi)私，用之(zhi)(zhi)(zhi)至(zhi)公。禽之(zhi)(zhi)(zhi)制在氣(qi)。生者，死(si)之(zhi)(zhi)(zhi)根(gen)。死(si)者，生之(zhi)(zhi)(zhi)根(gen)。恩(en)生于(yu)(yu)害，害生于(yu)(yu)恩(en)。愚(yu)人(ren)以天地(di)文理(li)圣(sheng)(sheng)，我以時物(wu)文理(li)哲。人(ren)以愚(yu)虞圣(sheng)(sheng)，我以不愚(yu)虞圣(sheng)(sheng)。人(ren)以奇期(qi)圣(sheng)(sheng),我以不奇期(qi)圣(sheng)(sheng)。沉水入火，自(zi)取滅亡。自(zi)然之(zhi)(zhi)(zhi)道靜，故天地(di)萬(wan)物(wu)生。天地(di)之(zhi)(zhi)(zhi)道浸，故陰陽勝(sheng)。陰陽推而(er)變化順(shun)矣。圣(sheng)(sheng)人(ren)知自(zi)然之(zhi)(zhi)(zhi)道不可違，因而(er)制之(zhi)(zhi)(zhi)。至(zhi)靜之(zhi)(zhi)(zhi)道，律歷所不能契。爰(yuan)有奇器，是(shi)生萬(wan)象(xiang)，八(ba)卦甲子，神機鬼藏。陰陽相(xiang)勝(sheng)之(zhi)(zhi)(zhi)術，昭昭乎(hu)盡(jin)乎(hu)象(xiang)矣。

陰符經注序

陰(yin)(yin)符經(jing)三百余(yu)字(zi)(zi)，其言深(shen)奧，其理精微，鑿開混(hun)沌，剖析鴻濛，演(yan)造化之(zhi)秘(mi)，闡性(xing)命(ming)之(zhi)幽，為古(gu)今(jin)來修(xiu)道第(di)一部真經(jing)。唐(tang)陸龜蒙謂(wei)(wei)黃(huang)帝(di)所(suo)著，宋陳(chen)淵謂(wei)(wei)黃(huang)帝(di)受於廣(guang)成子(zi)，朱文公亦(yi)謂(wei)(wei)黃(huang)帝(di)著，邵堯夫謂(wei)(wei)戰國時(shi)書，程伊川又謂(wei)(wei)非商末(mo)即(ji)周末(mo)時(shi)書。其說(shuo)紛紛，各述所(suo)知，究(jiu)無(wu)定見。以予(yu)論之(zhi)，世(shi)(shi)(shi)(shi)皆傳為黃(huang)帝(di)陰(yin)(yin)符經(jing)，丹經(jing)子(zi)書，俱謂(wei)(wei)陰(yin)(yin)符經(jing)系黃(huang)帝(di)所(suo)作(zuo)，考之(zhi)文字(zi)(zi)，始於黃(huang)帝(di)，興于唐(tang)虞夏商，或者(zhe)(zhe)(zhe)黃(huang)帝(di)撰作(zuo)，口口相傳，不記文字(zi)(zi)，后世(shi)(shi)(shi)(shi)成真仙(xian)侶，筆之(zhi)於書，流傳世(shi)(shi)(shi)(shi)間，亦(yi)未可(ke)(ke)定。就(jiu)其世(shi)(shi)(shi)(shi)傳之(zhi)說(shuo)，丹經(jing)之(zhi)載，謂(wei)(wei)黃(huang)帝(di)著之(zhi)，亦(yi)無(wu)不可(ke)(ke)，但此書沿(yan)訛已久，苦無(wu)善(shan)本，字(zi)(zi)句(ju)差錯者(zhe)(zhe)(zhe)極(ji)多，或借驪(li)山老姥(lao)百言演(yan)道、百言演(yan)法、百言演(yan)術之(zhi)說(shuo)，紊亂(luan)圣(sheng)道，以盲(mang)引盲(mang)；更有借伊呂張果子(zi)房孔明注語欺世(shi)(shi)(shi)(shi)惑人者(zhe)(zhe)(zhe)，似(si)此魚目混(hun)珠，指鹿為馬，大失真經(jing)妙旨。予(yu)于乾(qian)隆(long)四十四年，歲次己亥，於南(nan)臺深(shen)處，取諸家注本，校正(zheng)字(zi)(zi)句(ju)，細心斟酌，略釋(shi)數(shu)語，述其大意，掃邪救(jiu)正(zheng)，以破狂言亂(luan)語之(zhi)弊，高明者(zhe)(zhe)(zhe)自能辨之(zhi)。

時 大清嘉慶三年(nian)歲次戊午九月九日棲云山素樸散(san)人悟元子(zi)劉一(yi)明敘於(wu)自(zi)在窩(wo)中

其他信息

陰符經注解跋

陰符經(jing)(jing)者(zhe)(zhe)，黃(huang)帝(di)演道(dao)書也。而談兵之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)家(jia)，視為天時孤虛旺相之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理，人(ren)事進退存亡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)因(yin)，即緇黃(huang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)流(liu)，淺窺圣經(jing)(jing)，謬為注疏者(zhe)(zhe)亦不少，不幾誤璞為鼠，以青作黃(huang)乎？我(wo)悟(wu)元(yuan)老(lao)師，造性命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精，證天人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)奧(ao)，體古圣覺世之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)婆心，思(si)發其覆，憫后學窮理而無(wu)門(men)，詳(xiang)為之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)解(jie)，掃諸說之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)悖謬，詮陰符之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)肯綮，其中盡(jin)性至命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)學，有為無(wu)為之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理，靡(mi)不詳(xiang)明且備，將數(shu)千年埋沒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陰符，至今原旨畢露(lu)，而無(wu)余(yu)蘊矣(yi)。經(jing)(jing)云：觀天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)，執天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行，盡(jin)矣(yi)。仆則(ze)曰：圣經(jing)(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精，圣道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)微，盡(jin)矣(yi)。

大清嘉慶三年歲(sui)次戊午九(jiu)月九(jiu)日 受業門人(ren) 王附青(qing) 云峰甫 沐手(shou)敬題 軒轅黃帝著(zhu)

洮陽(yang)門人 張(zhang)陽(yang)全 校(xiao)閱

悟元子 劉一明(ming) 注

后(hou)學 陶鑄(zhu)靈 重(zhong)刊

陰(yin)者(zhe)，暗(an)也，默也，人莫能見(jian)，莫能知，而(er)己獨見(jian)獨知之(zhi)謂(wei)；符(fu)(fu)者(zhe)，契(qi)(qi)也，兩(liang)而(er)相合(he)，彼此如一(yi)之(zhi)謂(wei)；經(jing)者(zhe)，徑也，道也，常也，常行之(zhi)道，經(jing)久不易(yi)之(zhi)謂(wei)。陰(yin)符(fu)(fu)經(jing)即(ji)神明暗(an)運，默契(qi)(qi)造(zao)化(hua)之(zhi)道。默契(qi)(qi)造(zao)化(hua)，則人與天(tian)合(he)，一(yi)動一(yi)靜，皆是天(tian)機，人亦一(yi)天(tian)矣。上(shang)中下三(san)篇，無非申明陰(yin)符(fu)(fu)經(jing)三(san)字，會得陰(yin)符(fu)(fu)經(jing)三(san)字，則三(san)篇大(da)意可推(tui)而(er)知矣。

上篇

觀(guan)天(tian)之(zhi)道，執天(tian)之(zhi)行(xing)，盡矣。

性命之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，一天(tian)(tian)道(dao)(dao)(dao)也。天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，陰陽(yang)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)耳(er)。修(xiu)道(dao)(dao)(dao)者(zhe)能(neng)知天(tian)(tian)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)奧(ao)妙，而神明默運，竊陰陽(yang)之(zhi)(zhi)(zhi)(zhi)氣，奪(duo)造(zao)化之(zhi)(zhi)(zhi)(zhi)權，可以(yi)長生不死(si)，可以(yi)無(wu)(wu)(wu)生無(wu)(wu)(wu)死(si)，然(ran)其最要處(chu)，則在能(neng)觀(guan)(guan)(guan)(guan)能(neng)執(zhi)(zhi)耳(er)。何(he)(he)謂觀(guan)(guan)(guan)(guan)？格(ge)物致知之(zhi)(zhi)(zhi)(zhi)為(wei)觀(guan)(guan)(guan)(guan)，極深研(yan)幾之(zhi)(zhi)(zhi)(zhi)為(wei)觀(guan)(guan)(guan)(guan)，心知神會之(zhi)(zhi)(zhi)(zhi)為(wei)觀(guan)(guan)(guan)(guan)，回光返照之(zhi)(zhi)(zhi)(zhi)為(wei)觀(guan)(guan)(guan)(guan)，不隱不瞞(man)之(zhi)(zhi)(zhi)(zhi)為(wei)觀(guan)(guan)(guan)(guan)；何(he)(he)謂執(zhi)(zhi)？專心致志之(zhi)(zhi)(zhi)(zhi)為(wei)執(zhi)(zhi)，身體(ti)力行之(zhi)(zhi)(zhi)(zhi)為(wei)執(zhi)(zhi)，愈久(jiu)愈力之(zhi)(zhi)(zhi)(zhi)為(wei)執(zhi)(zhi)，無(wu)(wu)(wu)過(guo)不及之(zhi)(zhi)(zhi)(zhi)為(wei)執(zhi)(zhi)，始終如一之(zhi)(zhi)(zhi)(zhi)為(wei)執(zhi)(zhi)。觀(guan)(guan)(guan)(guan)天(tian)(tian)道(dao)(dao)(dao)，無(wu)(wu)(wu)為(wei)之(zhi)(zhi)(zhi)(zhi)功，頓悟也，所(suo)(suo)以(yi)了性；執(zhi)(zhi)天(tian)(tian)行，有為(wei)之(zhi)(zhi)(zhi)(zhi)學，漸修(xiu)也，所(suo)(suo)以(yi)了命。能(neng)觀(guan)(guan)(guan)(guan)能(neng)執(zhi)(zhi)，用陰陽(yang)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)以(yi)脫陰陽(yang)，依世間(jian)法(fa)而出(chu)世間(jian)，性命俱(ju)了，心法(fa)兩忘，超出(chu)天(tian)(tian)地，永(yong)劫長存，只此二句(ju)，即(ji)是成仙成佛之(zhi)(zhi)(zhi)(zhi)天(tian)(tian)梯，為(wei)圣為(wei)賢(xian)之(zhi)(zhi)(zhi)(zhi)大道(dao)(dao)(dao)，外此者(zhe)，皆是旁門(men)曲徑，邪說淫(yin)辭，故曰盡矣。

天有(you)五賊，見(jian)之者(zhe)昌。

五(wu)(wu)賊(zei)(zei)者(zhe)，金(jin)木(mu)(mu)水(shui)火(huo)(huo)土(tu)(tu)(tu)也。天以(yi)(yi)陰陽五(wu)(wu)行(xing)(xing)化生(sheng)(sheng)萬物，氣(qi)以(yi)(yi)成形，而(er)(er)人(ren)即受此氣(qi)以(yi)(yi)生(sheng)(sheng)以(yi)(yi)長，但自陽極(ji)生(sheng)(sheng)陰，先天入於后天，五(wu)(wu)行(xing)(xing)不(bu)能和合，自相賊(zei)(zei)害(hai)，各一其性，木(mu)(mu)以(yi)(yi)金(jin)為(wei)(wei)賊(zei)(zei)，金(jin)以(yi)(yi)火(huo)(huo)為(wei)(wei)賊(zei)(zei)，火(huo)(huo)以(yi)(yi)水(shui)為(wei)(wei)賊(zei)(zei)，水(shui)以(yi)(yi)土(tu)(tu)(tu)為(wei)(wei)賊(zei)(zei)，土(tu)(tu)(tu)以(yi)(yi)木(mu)(mu)為(wei)(wei)賊(zei)(zei)，是(shi)謂天之(zhi)(zhi)五(wu)(wu)賊(zei)(zei)也。惟此五(wu)(wu)賊(zei)(zei)，百姓(xing)日用而(er)(er)不(bu)知，順(shun)行(xing)(xing)其氣(qi)，以(yi)(yi)故生(sheng)(sheng)而(er)(er)死，死而(er)(er)生(sheng)(sheng)，生(sheng)(sheng)死不(bu)已。若有見(jian)之(zhi)(zhi)者(zhe)，逆施造化，顛倒五(wu)(wu)行(xing)(xing)，金(jin)本(ben)克(ke)木(mu)(mu)，木(mu)(mu)反因(yin)(yin)之(zhi)(zhi)而(er)(er)成器；木(mu)(mu)本(ben)克(ke)土(tu)(tu)(tu)，土(tu)(tu)(tu)反因(yin)(yin)之(zhi)(zhi)而(er)(er)生(sheng)(sheng)榮(rong)；土(tu)(tu)(tu)本(ben)克(ke)水(shui)，水(shui)反因(yin)(yin)之(zhi)(zhi)而(er)(er)不(bu)泛；水(shui)本(ben)克(ke)火(huo)(huo)，火(huo)(huo)反因(yin)(yin)之(zhi)(zhi)而(er)(er)不(bu)燥；火(huo)(huo)本(ben)克(ke)金(jin)，金(jin)反因(yin)(yin)之(zhi)(zhi)而(er)(er)生(sheng)(sheng)明；克(ke)中有生(sheng)(sheng)，五(wu)(wu)賊(zei)(zei)轉而(er)(er)為(wei)(wei)五(wu)(wu)寶，一氣(qi)混然，還元返本(ben)，豈不(bu)昌乎！

五(wu)賊在心，施行于天。宇宙在乎手，萬化生(sheng)乎身。

人秉五(wu)(wu)(wu)行(xing)之(zhi)(zhi)(zhi)氣(qi)而(er)生(sheng)身(shen)(shen)，身(shen)(shen)中即(ji)具五(wu)(wu)(wu)行(xing)之(zhi)(zhi)(zhi)氣(qi)。然心(xin)(xin)者身(shen)(shen)之(zhi)(zhi)(zhi)主，身(shen)(shen)者心(xin)(xin)之(zhi)(zhi)(zhi)室，五(wu)(wu)(wu)賊在(zai)身(shen)(shen)，實在(zai)心(xin)(xin)也。但心(xin)(xin)有人心(xin)(xin)道(dao)心(xin)(xin)之(zhi)(zhi)(zhi)分；人心(xin)(xin)用(yong)事(shi)(shi)，則五(wu)(wu)(wu)賊發而(er)為(wei)喜怒哀樂欲之(zhi)(zhi)(zhi)五(wu)(wu)(wu)物；道(dao)心(xin)(xin)用(yong)事(shi)(shi)，則五(wu)(wu)(wu)賊變而(er)為(wei)仁義禮智(zhi)信之(zhi)(zhi)(zhi)五(wu)(wu)(wu)德。若能觀天而(er)明(ming)五(wu)(wu)(wu)行(xing)之(zhi)(zhi)(zhi)消息，以(yi)道(dao)心(xin)(xin)為(wei)運用(yong)，一(yi)(yi)步一(yi)(yi)趨，盡出於天而(er)不(bu)(bu)由人，宇宙(zhou)雖(sui)大，如(ru)在(zai)手(shou)掌之(zhi)(zhi)(zhi)中；萬化(hua)雖(sui)多，不(bu)(bu)出一(yi)(yi)身(shen)(shen)之(zhi)(zhi)(zhi)內；攢五(wu)(wu)(wu)行(xing)而(er)合四象，以(yi)了性命(ming)，可(ke)不(bu)(bu)難(nan)矣(yi)。

天(tian)性(xing)，人(ren)也(ye)。人(ren)心(xin)，機也(ye)。立天(tian)之(zhi)道，以定人(ren)也(ye)。

天(tian)性(xing)者(zhe)(zhe)，天(tian)賦之(zhi)性(xing)，即真(zhen)如之(zhi)性(xing)，所謂真(zhen)心(xin)，不(bu)識(shi)不(bu)知(zhi)，順帝(di)之(zhi)則，而(er)(er)人(ren)得以為人(ren)者(zhe)(zhe)是也；人(ren)心(xin)者(zhe)(zhe)，氣(qi)質之(zhi)性(xing)，即知(zhi)識(shi)之(zhi)性(xing)，所謂機(ji)(ji)心(xin)，見景生情，隨風揚波，而(er)(er)人(ren)因之(zhi)有生有死者(zhe)(zhe)是也。天(tian)性(xing)者(zhe)(zhe)，天(tian)機(ji)(ji)，即是天(tian)道(dao)；人(ren)心(xin)者(zhe)(zhe)，人(ren)機(ji)(ji)，即是人(ren)道(dao)。守天(tian)機(ji)(ji)者(zhe)(zhe)存，順人(ren)機(ji)(ji)者(zhe)(zhe)亡。惟大圣(sheng)人(ren)觀天(tian)道(dao)，執天(tian)行，中立不(bu)倚(yi)，寂然不(bu)動，感而(er)(er)遂通，修真(zhen)性(xing)而(er)(er)化氣(qi)性(xing)，守天(tian)道(dao)而(er)(er)定人(ren)心(xin)，不(bu)使有一毫客氣(qi)雜於(wu)方(fang)寸之(zhi)內也。

天發(fa)殺機(ji)(ji)(ji)，移星易宿；地發(fa)殺機(ji)(ji)(ji)，龍蛇起(qi)陸(lu)；人(ren)發(fa)殺機(ji)(ji)(ji)，天地反覆；天人(ren)合(he)發(fa)，萬變定(ding)基(ji)。

殺機(ji)(ji)者，陰肅之(zhi)氣，所(suo)以傷物(wu)也(ye)；然無陰不能(neng)生陽，非殺無以衛生，故(gu)天(tian)(tian)(tian)(tian)(tian)之(zhi)殺機(ji)(ji)一(yi)發，則周而(er)(er)復始，而(er)(er)星宿移轉，斗(dou)柄回寅；地之(zhi)殺機(ji)(ji)一(yi)發，則剝極而(er)(er)復，龍(long)蛇起陸，靜極又(you)動(dong)；惟(wei)人也(ye)亦俱一(yi)天(tian)(tian)(tian)(tian)(tian)地也(ye)，亦有此陰陽也(ye)，若(ruo)能(neng)效天(tian)(tian)(tian)(tian)(tian)法地，運動(dong)殺機(ji)(ji)，則五行(xing)顛倒而(er)(er)地天(tian)(tian)(tian)(tian)(tian)交泰，何則？人心(xin)若(ruo)與天(tian)(tian)(tian)(tian)(tian)心(xin)合，顛倒陰陽只(zhi)片時(shi)。天(tian)(tian)(tian)(tian)(tian)時(shi)人事合而(er)(er)一(yi)之(zhi)，則萬(wan)物(wu)變(bian)化之(zhi)根基即(ji)於此而(er)(er)定矣。中庸所(suo)謂致中和，天(tian)(tian)(tian)(tian)(tian)地位(wei)焉，萬(wan)物(wu)育焉者，即(ji)此也(ye)。

性有巧拙，可(ke)以(yi)伏藏。

人秉陰陽之(zhi)氣(qi)(qi)以成形，具良(liang)知良(liang)能以為性(xing)(xing)(xing)，性(xing)(xing)(xing)無不善，而(er)氣(qi)(qi)有清濁。秉氣(qi)(qi)清者(zhe)為巧，秉氣(qi)(qi)濁者(zhe)為拙(zhuo)。性(xing)(xing)(xing)巧者(zhe)多機(ji)謀，性(xing)(xing)(xing)拙(zhuo)者(zhe)多貪癡。巧性(xing)(xing)(xing)拙(zhuo)性(xing)(xing)(xing)皆系氣(qi)(qi)質之(zhi)性(xing)(xing)(xing)，人心(xin)主事，非本來之(zhi)天性(xing)(xing)(xing)。修真之(zhi)道，采先(xian)天，化后天，而(er)一切巧拙(zhuo)之(zhi)性(xing)(xing)(xing)，皆伏藏而(er)不用矣。

九竅之(zhi)邪，在(zai)乎(hu)三(san)要，可(ke)以動靜。

九竅(qiao)(qiao)者(zhe)，人(ren)身(shen)上七竅(qiao)(qiao)，下(xia)二竅(qiao)(qiao)也；三要者(zhe)，耳(er)(er)目(mu)口(kou)也。人(ren)身(shen)九竅(qiao)(qiao)皆受(shou)邪之(zhi)(zhi)處，而九竅(qiao)(qiao)之(zhi)(zhi)中(zhong)，惟耳(er)(er)目(mu)口(kou)三者(zhe)為招邪之(zhi)(zhi)要口(kou)，耳(er)(er)聽(ting)(ting)聲則精(jing)搖，目(mu)視(shi)色則神(shen)馳，口(kou)多言則氣散，精(jing)氣神(shen)一傷，則全身(shen)衰敗，性命未有不喪(sang)者(zhe)。人(ren)能收視(shi)，返聽(ting)(ting)，希(xi)言，閉其要口(kou)，委志虛無，內念不出，外(wai)念不入，精(jing)氣神(shen)三品(pin)大(da)藥凝(ning)結不散，九竅(qiao)(qiao)可以動，可以靜，動之(zhi)(zhi)靜之(zhi)(zhi)，盡是天機，并無人(ren)機，更何有邪氣之(zhi)(zhi)不消滅哉！

火生于木(mu)，禍發(fa)必(bi)克；奸生于國(guo)，時動必(bi)潰。知之(zhi)修之(zhi)，謂之(zhi)圣(sheng)人。

火(huo)喻(yu)(yu)邪(xie)心(xin)，木喻(yu)(yu)性，奸譬陰惡，國(guo)(guo)譬身。木本生火(huo)，火(huo)發(fa)而(er)(er)禍及木，則(ze)木克；邪(xie)生於(wu)(wu)心(xin)，邪(xie)發(fa)而(er)(er)禍及心(xin)，則(ze)性亂；國(guo)(guo)中有奸，奸動(dong)而(er)(er)潰其國(guo)(guo)，則(ze)國(guo)(guo)亡(wang)；陰藏於(wu)(wu)身，陰盛而(er)(er)敗其身，則(ze)命(ming)傾；身心(xin)受累，性命(ming)隨(sui)之，於(wu)(wu)此而(er)(er)知(zhi)潛(qian)修密煉(lian)，觀天(tian)(tian)道，執天(tian)(tian)行，降伏身心(xin)，保全性命(ming)，不為后(hou)天(tian)(tian)五行所拘(ju)者(zhe)，非圣(sheng)人其誰與歸(gui)？

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《陰符(fu)經(jing)》即是《遁甲經(jing)》的元(yuan)始經(jing)笈，不為后世所知，多(duo)被誤(wu)解作道(dao)家修(xiu)煉之(zhi)(zhi)術的丹經(jing)，總是牽強附會，文(wen)(wen)不對題，斷(duan)章取義，雜湊成文(wen)(wen)，不能(neng)全文(wen)(wen)貫通，首尾一氣(qi)。今(jin)用(yong)“遁甲”揭(jie)其秘，一氣(qi)貫注，層次(ci)井然(ran)，全文(wen)(wen)通暢，豁然(ran)冰釋，樂與愛好者(zhe)共賞(shang)之(zhi)(zhi)。

經(jing)曰：觀(guan)天之道，執天之行(xing)，盡矣。

此節是(shi)(shi)全(quan)(quan)經(jing)之(zhi)總綱，學說之(zhi)根據(ju)。高度(du)概括了《陰(yin)符經(jing)》總體(ti)內(nei)(nei)容(rong)，故曰：“盡矣(yi)”。“觀(guan)天(tian)之(zhi)道(dao)”謂“天(tian)之(zhi)道(dao)”用“觀(guan)”而(er)(er)取得。不(bu)但(dan)有其客觀(guan)根據(ju)，而(er)(er)且有其具體(ti)方法，而(er)(er)非空洞理論(lun)。自有古天(tian)文(wen)學內(nei)(nei)容(rong)，包括古代星(xing)(xing)占(zhan)(zhan)學在(zai)內(nei)(nei)。但(dan)全(quan)(quan)文(wen)中(zhong)并未(wei)提及(ji)三垣二十(shi)八(ba)(ba)宿，五星(xing)(xing)凌(ling)犯等星(xing)(xing)占(zhan)(zhan)天(tian)象內(nei)(nei)容(rong)之(zhi)事。由(you)是(shi)(shi)可(ke)知，《陰(yin)符》著者是(shi)(shi)從星(xing)(xing)占(zhan)(zhan)學的另一分支(zhi)，以天(tian)象實體(ti)運動(dong)為依據(ju)，即是(shi)(shi)應用天(tian)道(dao)運行規(gui)律所反(fan)映出的干支(zhi)八(ba)(ba)卦，建立起一門有天(tian)道(dao)依據(ju)的數(shu)術(shu)系(xi)統(tong)遁甲式(shi)體(ti)系(xi)。經(jing)文(wen)明(ming)示“爰有奇器，是(shi)(shi)生(sheng)萬象，八(ba)(ba)卦甲子(zi)，神機鬼藏，陰(yin)陽相(xiang)勝之(zhi)術(shu)昭(zhao)(zhao)昭(zhao)(zhao)乎進(jin)乎象矣(yi)。”就(jiu)是(shi)(shi)遁甲式(shi)的明(ming)證。

中國(guo)古代(dai)一(yi)切傳統學(xue)(xue)術，皆是首重天道(dao)，遁甲(jia)式亦(yi)不(bu)(bu)能例外。但與六(liu)壬(ren)(ren)、太乙之術不(bu)(bu)同，各(ge)有(you)其(qi)特色。合(he)稱“三式”之學(xue)(xue)。遁甲(jia)以(yi)九宮(gong)為(wei)框(kuang)架(jia)(jia)，六(liu)壬(ren)(ren)以(yi)十二地(di)支為(wei)框(kuang)架(jia)(jia)，太乙以(yi)九宮(gong)十六(liu)神為(wei)框(kuang)架(jia)(jia)。太乙占國(guo)運，遁甲(jia)占兵機(ji)，六(liu)壬(ren)(ren)占百事，各(ge)有(you)重點，亦(yi)各(ge)無(wu)不(bu)(bu)占，然均(jun)不(bu)(bu)離以(yi)“干支”為(wei)根據(ju)。古人(ren)發(fa)明“干支”頗不(bu)(bu)容易(yi)。看起(qi)來很簡單，要知其(qi)所以(yi)然和探索其(qi)客觀根據(ju)就不(bu)(bu)容易(yi)。不(bu)(bu)論醫卜星相，天文(wen)地(di)理(li)，宗教(jiao)神學(xue)(xue)等等，無(wu)有(you)不(bu)(bu)涉及干支者。

“干(gan)支”是古天文(wen)學(xue)家研究的(de)成(cheng)果結晶(jing)，是天體運行規(gui)律(lv)的(de)高度反(fan)映。它在天文(wen)學(xue)中(zhong)(zhong)的(de)客觀根據尚未引起(qi)研究者的(de)足夠重視，故(gu)不見(jian)有人具體揭示。各著作之中(zhong)(zhong)，包括天文(wen)學(xue)史之中(zhong)(zhong)，皆(jie)多從(cong)說文(wen)解字訓詁考釋，卻(que)(que)缺乏從(cong)古天文(wen)學(xue)中(zhong)(zhong)具體落實。遂至認(ren)(ren)為(wei)干(gan)支屬(shu)抽(chou)象概念，記時符號而(er)已，其實質卻(que)(que)鮮為(wei)人知。將(jiang)本來科學(xue)的(de)東西，未能(neng)加(jia)以充分認(ren)(ren)識(shi)，反(fan)而(er)被誤(wu)認(ren)(ren)為(wei)是甚至肯定是“唯心”的(de)和“迷信”的(de)東西。

“八(ba)(ba)卦(gua)”是形(xing)象(xiang)思維(wei)和邏輯推(tui)理所(suo)應用(yong)(yong)的(de)符號系(xi)統，用(yong)(yong)之以(yi)通神明(ming)之德，以(yi)類萬物(wu)之情。在遁(dun)甲式中，八(ba)(ba)卦(gua)通天地人(ren)(ren)三盤之體(ti)，其(qi)側重在于“空(kong)間(jian)”方(fang)位的(de)反映和事物(wu)形(xing)象(xiang)的(de)歸屬。自(zi)(zi)宋代而后(hou)，八(ba)(ba)卦(gua)又(you)有先(xian)后(hou)天之分。遁(dun)甲式所(suo)用(yong)(yong)為后(hou)天文(wen)王(wang)八(ba)(ba)卦(gua)，未提先(xian)天伏羲八(ba)(ba)卦(gua)。可(ke)(ke)(ke)知《陰(yin)符》所(suo)用(yong)(yong)自(zi)(zi)應是“文(wen)王(wang)后(hou)天八(ba)(ba)卦(gua)”無疑(yi)。《陰(yin)符經》所(suo)用(yong)(yong)八(ba)(ba)卦(gua)甲子，雖(sui)(sui)是時(shi)(shi)(shi)空(kong)統一的(de)，但又(you)是有所(suo)側重的(de)。干(gan)支雖(sui)(sui)可(ke)(ke)(ke)表示空(kong)間(jian)方(fang)位，其(qi)重點乃在于“時(shi)(shi)(shi)間(jian)”的(de)反映。八(ba)(ba)卦(gua)雖(sui)(sui)可(ke)(ke)(ke)表示時(shi)(shi)(shi)間(jian)，其(qi)要端多主于“空(kong)間(jian)”方(fang)位的(de)反映。故自(zi)(zi)古(gu)皆采(cai)用(yong)(yong)干(gan)支記時(shi)(shi)(shi)，而不用(yong)(yong)八(ba)(ba)卦(gua)記時(shi)(shi)(shi)。《遁(dun)甲》用(yong)(yong)八(ba)(ba)卦(gua)作“三盤”的(de)定位式，天干(gan)從中順逆演(yan)布(bu)，體(ti)現時(shi)(shi)(shi)空(kong)統一的(de)變化模擬。可(ke)(ke)(ke)見古(gu)人(ren)(ren)立法(fa)的(de)合理性及(ji)其(qi)智慧的(de)陳(chen)跡。用(yong)(yong)圖以(yi)明(ming)之。

“執天(tian)之行(xing)”，即是根據“觀天(tian)道”所獲的天(tian)道運行(xing)規律的記時“干(gan)支”為依(yi)據，法(fa)天(tian)則地演(yan)布奇門(men)，得(de)出千變萬化之一幕，用作(zuo)預測和決策(ce)的行(xing)事指導，爭取計劃的勝利。故曰：“執天(tian)之行(xing)盡矣”。是有具體(ti)數術內(nei)容(rong)的，而(er)非空洞詞句。

（二）

故(gu)天有五賊，見之(zhi)者昌；五賊在心(xin)，施(shi)行于天；宇宙在乎手，萬化生乎身。

此節(jie)從總綱(gang)而展開論述。“故”即所以，乃(nai)申(shen)述“觀天之(zhi)道”的具體內容(rong)。

“天(tian)有(you)五(wu)(wu)(wu)賊(zei)(zei)”之(zhi)“賊(zei)(zei)”，即(ji)盜賊(zei)(zei)之(zhi)“賊(zei)(zei)”。賊(zei)(zei)與盜對，經(jing)(jing)(jing)(jing)文中(zhong)(zhong)有(you)“五(wu)(wu)(wu)賊(zei)(zei)三盜”之(zhi)說。“賊(zei)(zei)”為(wei)(wei)(wei)明(ming)取強奪，“盜”為(wei)(wei)(wei)暗地偷(tou)竊。即(ji)指盜竊天(tian)機(ji)有(you)明(ming)暗兩(liang)個方面(mian)。有(you)形象(xiang)思維(wei)與理化思維(wei)，皆有(you)具(ju)體(ti)(ti)內(nei)容。天(tian)之(zhi)五(wu)(wu)(wu)賊(zei)(zei)即(ji)金木(mu)水(shui)火(huo)土(tu)五(wu)(wu)(wu)星(xing)(xing)在(zai)天(tian)道中(zhong)(zhong)運(yun)行(xing)，占(zhan)星(xing)(xing)家可以明(ming)白(bai)地觀察到它們(men)順逆留伏的(de)(de)(de)運(yun)行(xing)，沖(chong)巳凌犯的(de)(de)(de)現象(xiang)，芒角動搖的(de)(de)(de)狀態，以及隱(yin)(yin)顯(xian)(xian)五(wu)(wu)(wu)色(se)，九(jiu)洲分野等，與人間(jian)(jian)社會(hui)相聯系，作(zuo)出(chu)災祥的(de)(de)(de)判(pan)斷(duan)。在(zai)《唐開元占(zhan)經(jing)(jing)(jing)(jing)》《太白(bai)陰經(jing)(jing)(jing)(jing)》《乙巳占(zhan)》《蘭臺(tai)(tai)秘(mi)苑》和《天(tian)文大成(cheng)》《歷代天(tian)文律(lv)歷等志》中(zhong)(zhong)有(you)豐(feng)富(fu)的(de)(de)(de)記(ji)載。但(dan)是(shi)(shi)，《陰符經(jing)(jing)(jing)(jing)》著者明(ming)顯(xian)(xian)地是(shi)(shi)“星(xing)(xing)占(zhan)術(shu)”的(de)(de)(de)另一分支(zhi)(zhi)(zhi)，不用(yong)守(shou)候(hou)靈臺(tai)(tai)（觀測(ce)臺(tai)(tai)）的(de)(de)(de)辛苦，只從(cong)(cong)古天(tian)文家精辟創作(zuo)反映(ying)“天(tian)道”規(gui)律(lv)的(de)(de)(de)“干(gan)支(zhi)(zhi)(zhi)”這個天(tian)機(ji)來推演，從(cong)(cong)形象(xiang)思維(wei)飛躍到理性思維(wei)。諸(zhu)如“六(liu)壬”“太乙”“子平”等等數術(shu)，無不根據干(gan)支(zhi)(zhi)(zhi)來推演。特別(bie)是(shi)(shi)《遁(dun)甲(jia)》式，將天(tian)道運(yun)行(xing)中(zhong)(zhong)的(de)(de)(de)金木(mu)水(shui)火(huo)土(tu)五(wu)(wu)(wu)行(xing)星(xing)(xing)和天(tian)體(ti)(ti)空(kong)間(jian)(jian)定(ding)位的(de)(de)(de)九(jiu)天(tian)星(xing)(xing)，作(zuo)為(wei)(wei)(wei)天(tian)道規(gui)律(lv)的(de)(de)(de)客(ke)觀依據，用(yong)干(gan)支(zhi)(zhi)(zhi)五(wu)(wu)(wu)行(xing)和九(jiu)星(xing)(xing)用(yong)作(zuo)天(tian)機(ji)全(quan)息的(de)(de)(de)模擬(ni)。《煙波釣叟歌》曰：“庚為(wei)(wei)(wei)太白(bai)丙(bing)熒(ying)惑”，即(ji)是(shi)(shi)以“庚”逮捕(bu)太白(bai)金星(xing)(xing)，“丙(bing)”代表熒(ying)惑火(huo)星(xing)(xing)。這就充分證明(ming)遁(dun)甲(jia)是(shi)(shi)用(yong)天(tian)干(gan)五(wu)(wu)(wu)行(xing)代表天(tian)文行(xing)星(xing)(xing)的(de)(de)(de)事(shi)實。這種方法，既(ji)本于天(tian)道，又(you)不用(yong)守(shou)候(hou)靈臺(tai)(tai)的(de)(de)(de)辛苦，僅用(yong)干(gan)支(zhi)(zhi)(zhi)八卦(gua)推演，即(ji)可得到預(yu)測(ce)效果。《煙波釣叟歌》又(you)說：“白(bai)入熒(ying)兮賊(zei)(zei)即(ji)來，熒(ying)入白(bai)兮賊(zei)(zei)需滅”，這里不但(dan)證明(ming)“遁(dun)甲(jia)”是(shi)(shi)以天(tian)干(gan)五(wu)(wu)(wu)行(xing)代表金木(mu)水(shui)火(huo)土(tu)五(wu)(wu)(wu)個行(xing)星(xing)(xing)，同時又(you)證明(ming)了(le)“遁(dun)甲(jia)”是(shi)(shi)用(yong)五(wu)(wu)(wu)行(xing)代表五(wu)(wu)(wu)賊(zei)(zei)之(zhi)事(shi)，與《陰符經(jing)(jing)(jing)(jing)》的(de)(de)(de)隱(yin)(yin)秘(mi)若合(he)符契。

“見之(zhi)者昌(chang)(chang)(chang)”；昌(chang)(chang)(chang)，明也。遁(dun)甲式重天(tian)(tian)盤又重天(tian)(tian)干(gan)，唯天(tian)(tian)干(gan)明布(bu)天(tian)(tian)地(di)盤之(zhi)中，一(yi)見而(er)知，故(gu)曰“見之(zhi)者昌(chang)(chang)(chang)（明）”，而(er)地(di)支(zhi)無定住(zhu)，藏于九宮之(zhi)內，靠順逆推演方可(ke)知道，是說代表五(wu)行的天(tian)(tian)干(gan)有(you)明顯(xian)的位置，一(yi)見可(ke)知，而(er)不與地(di)支(zhi)情(qing)況(kuang)相(xiang)同(tong)。故(gu)曰“天(tian)(tian)有(you)五(wu)賊，見之(zhi)者昌(chang)(chang)(chang)。”昌(chang)(chang)(chang)，明也，明白其吉(ji)兇(xiong)以(yi)定趨避(bi)之(zhi)行動也。

“五賊在心(xin)，施行(xing)(xing)于天(tian)(tian)(tian)”，是說三奇六(liu)儀（即乙丙丁三奇，戊(wu)己庚辛壬癸六(liu)儀，均指天(tian)(tian)(tian)干(gan)而言），按規定之(zhi)陰九(jiu)局陽九(jiu)局順逆(ni)演布(bu)(bu)法(fa)則(ze)熟記于心(xin)中，即是“五賊在心(xin)”。演布(bu)(bu)時將三奇六(liu)儀這一連串的天(tian)(tian)(tian)干(gan)或順或逆(ni)，按用(yong)局規定排布(bu)(bu)在天(tian)(tian)(tian)盤(pan)(pan)上，故曰“施行(xing)(xing)于天(tian)(tian)(tian)”。地盤(pan)(pan)亦(yi)同樣布(bu)(bu)天(tian)(tian)(tian)干(gan)，其局法(fa)定體，從天(tian)(tian)(tian)道中來(lai)。地盤(pan)(pan)不動，唯天(tian)(tian)(tian)盤(pan)(pan)動（視運動）。也(ye)即是法(fa)天(tian)(tian)(tian)則(ze)地的模(mo)擬。

“宇(yu)宙在乎手(shou)，萬(wan)化生乎身(shen)”。上(shang)下四方謂(wei)之宇(yu)，指(zhi)空間(jian)。古(gu)(gu)往(wang)今來謂(wei)之宙，指(zhi)時(shi)間(jian)。“在乎手(shou)”，即是在掌上(shang)運算(suan)的(de)古(gu)(gu)法(fa)(fa)，以(yi)九(jiu)宮八(ba)卦為(wei)定位，代表空間(jian)，用記時(shi)干(gan)支代表時(shi)間(jian)，在掌上(shang)輪算(suan)；古(gu)(gu)人(ren)稱為(wei)“掌訣(jue)”。《煙(yan)波釣叟歌》說：“先須掌上(shang)排九(jiu)宮，縱橫十五在其中(zhong)。次將八(ba)卦論(lun)八(ba)節，一(yi)(yi)氣統三(san)為(wei)正宗。陰陽兩(liang)遁分順逆，一(yi)(yi)氣三(san)元人(ren)莫測，五日(ri)都來換一(yi)(yi)元，接氣超神(shen)為(wei)準的(de)”。一(yi)(yi)般流傳的(de)掌式多是用的(de)“邊(bian)九(jiu)宮”法(fa)(fa)。“活盤(pan)法(fa)(fa)”上(shang)掌，必須滾瓜亂熟后才能(neng)用，不(bu)然(ran)就用書寫法(fa)(fa)，或(huo)用“拭盤(pan)”，即是“奇器”。

“萬(wan)化生(sheng)(sheng)乎身”。《爾雅》曰：“身，我(wo)也(ye)(ye)”。指布局之后，判(pan)斷首明。主(zhu)客(ke)之分(fen)，人(ren)我(wo)之別。即萬(wan)事(shi)萬(wan)物與我(wo)發生(sheng)(sheng)關系，自有或吉(ji)或兇之結(jie)果。皆由(you)人(ren)我(wo)、物我(wo)、事(shi)我(wo)之間(jian)的生(sheng)(sheng)克關系而(er)造成。一主(zhu)而(er)百客(ke)，判(pan)斷之要端也(ye)(ye)。此節所論，層次清楚，條理井然。

（三）

天(tian)性，人(ren)也(ye)(ye)；人(ren)心，機也(ye)(ye)；立天(tian)之道(dao)，以(yi)定人(ren)也(ye)(ye)。

此節承前節“宇宙在乎手”的(de)布局內容展述(shu)其布局原(yuan)理(li)。是(shi)本“天(tian)(tian)人(ren)(ren)合一(yi)”之說。天(tian)(tian)與人(ren)(ren)，在遁甲中，分別以天(tian)(tian)盤九星代(dai)表天(tian)(tian)，人(ren)(ren)盤八門代(dai)表人(ren)(ren)。

“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)性人(ren)(ren)(ren)(ren)也”，即指天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)九(jiu)星(xing)(xing)(xing)之(zhi)(zhi)屬(shu)(shu)(shu)(shu)性與(yu)人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)八(ba)門(men)之(zhi)(zhi)屬(shu)(shu)(shu)(shu)性相同。例(li)如：坎宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)蓬屬(shu)(shu)(shu)(shu)水，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)坎宮(gong)(gong)(gong)(gong)(gong)(gong)休(xiu)門(men)也屬(shu)(shu)(shu)(shu)水。艮(gen)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)任屬(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)艮(gen)宮(gong)(gong)(gong)(gong)(gong)(gong)生門(men)也屬(shu)(shu)(shu)(shu)土(tu)。震(zhen)(zhen)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)沖屬(shu)(shu)(shu)(shu)木，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)震(zhen)(zhen)宮(gong)(gong)(gong)(gong)(gong)(gong)傷門(men)也屬(shu)(shu)(shu)(shu)木。巽宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)輔屬(shu)(shu)(shu)(shu)木，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)巽宮(gong)(gong)(gong)(gong)(gong)(gong)杜門(men)也屬(shu)(shu)(shu)(shu)木。離宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)英屬(shu)(shu)(shu)(shu)火(huo)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)離宮(gong)(gong)(gong)(gong)(gong)(gong)景(jing)門(men)也屬(shu)(shu)(shu)(shu)火(huo)。坤(kun)(kun)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)芮屬(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)坤(kun)(kun)宮(gong)(gong)(gong)(gong)(gong)(gong)死門(men)也屬(shu)(shu)(shu)(shu)土(tu)。乾(qian)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)心(xin)屬(shu)(shu)(shu)(shu)金(jin)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)乾(qian)宮(gong)(gong)(gong)(gong)(gong)(gong)開門(men)也屬(shu)(shu)(shu)(shu)金(jin)。中宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)禽屬(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)中宮(gong)(gong)(gong)(gong)(gong)(gong)寄居(ju)坤(kun)(kun)宮(gong)(gong)(gong)(gong)(gong)(gong)死門(men)與(yu)艮(gen)宮(gong)(gong)(gong)(gong)(gong)(gong)生門(men)也屬(shu)(shu)(shu)(shu)土(tu)。這就(jiu)是(shi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)人(ren)(ren)(ren)(ren)屬(shu)(shu)(shu)(shu)性相同的(de)(de)(de)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)性人(ren)(ren)(ren)(ren)也”的(de)(de)(de)具體內容。接著就(jiu)可以(yi)(yi)明(ming)白(bai)“人(ren)(ren)(ren)(ren)心(xin)機(ji)也”是(shi)聯系“立天(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)道以(yi)(yi)定人(ren)(ren)(ren)(ren)也”的(de)(de)(de)樞紐(niu)了。“機(ji)”即是(shi)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)機(ji)”的(de)(de)(de)“機(ji)”，也是(shi)“樞機(ji)”的(de)(de)(de)“機(ji)”。人(ren)(ren)(ren)(ren)心(xin)是(shi)“機(ji)”，主宰(zai)于中，而起樞機(ji)的(de)(de)(de)作用。即由(you)人(ren)(ren)(ren)(ren)心(xin)來主天(tian)(tian)(tian)(tian)(tian)(tian)(tian)（天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)）以(yi)(yi)定人(ren)(ren)(ren)(ren)（人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)）。也即是(shi)說，天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)是(shi)據(ju)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)道”運(yun)行規律所反映(ying)的(de)(de)(de)記時“干支”為依據(ju)，求(qiu)(qiu)得天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)直(zhi)符(fu)宮(gong)(gong)(gong)(gong)(gong)(gong)，直(zhi)符(fu)宮(gong)(gong)(gong)(gong)(gong)(gong)下(xia)的(de)(de)(de)人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)八(ba)門(men)記時直(zhi)使。這就(jiu)是(shi)“立天(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)道以(yi)(yi)定人(ren)(ren)(ren)(ren)也”的(de)(de)(de)具體內容。例(li)如：陽(yang)遁一局，甲子(zi)直(zhi)符(fu)屬(shu)(shu)(shu)(shu)坎一宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)蓬星(xing)(xing)(xing)，其人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)休(xiu)門(men)即為直(zhi)使。實(shi)在(zai)簡易，取義頗為深刻。只要求(qiu)(qiu)出(chu)了天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)，就(jiu)得到了人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)。確實(shi)靠人(ren)(ren)(ren)(ren)心(xin)在(zai)作主宰(zai)。經文所述，何等明(ming)白(bai)曉暢，并非抽(chou)象(xiang)的(de)(de)(de)空洞大道理，且有其具體的(de)(de)(de)落實(shi)處。

（四）

天(tian)發(fa)殺機，龍蛇起(qi)陸；人(ren)發(fa)殺機，天(tian)地(di)反覆；天(tian)人(ren)合發(fa)，萬變定基。

此節承前節所述布局后所得格局判(pan)斷(duan)(duan)之(zhi)舉隅。此所謂“天(tian)(tian)(tian)”即(ji)(ji)指“天(tian)(tian)(tian)盤”，“人(ren)”即(ji)(ji)指“人(ren)盤”。“天(tian)(tian)(tian)發(fa)殺機(ji)(ji)”即(ji)(ji)天(tian)(tian)(tian)盤受克(ke)(ke)制。“人(ren)發(fa)殺機(ji)(ji)”即(ji)(ji)人(ren)盤受克(ke)(ke)制。《奇門(men)(men)(men)統(tong)宗 . 奇門(men)(men)(men)秘(mi)訣(jue)總(zong)賦(fu)》曰：“身殘(can)毀兮！乙(yi)遇(yu)辛(xin)而(er)龍(long)(long)(long)逃(tao)走(zou)；財虛(xu)耗兮！ 辛(xin)遇(yu)乙(yi)而(er)虎猖狂”。即(ji)(ji)天(tian)(tian)(tian)盤中(zhong)的(de)(de)(de)“乙(yi)”受地(di)盤總(zong)的(de)(de)(de)“辛(xin)”所克(ke)(ke)制。“乙(yi)”為(wei)(wei)東方(fang)(fang)木(mu)青龍(long)(long)(long)。因天(tian)(tian)(tian)盤主動，故曰“龍(long)(long)(long)逃(tao)走(zou)”。“天(tian)(tian)(tian)發(fa)殺機(ji)(ji)，龍(long)(long)(long)蛇(she)起(qi)陸(lu)”即(ji)(ji)是天(tian)(tian)(tian)盤中(zhong)的(de)(de)(de)“乙(yi)”受地(di)盤中(zhong)的(de)(de)(de)“辛(xin)”克(ke)(ke)制，“龍(long)(long)(long)蛇(she)起(qi)陸(lu)”即(ji)(ji)為(wei)(wei)“龍(long)(long)(long)逃(tao)走(zou)”之(zhi)意。《遁(dun)(dun)甲(jia)大全》卷七有(you)曰：“奇門(men)(men)(men)上(shang)盤象天(tian)(tian)(tian)，謂九(jiu)星(xing)；中(zhong)盤象人(ren)，謂八門(men)(men)(men)；下盤象地(di)，謂九(jiu)宮(gong)。上(shang)盤星(xing)也，中(zhong)盤門(men)(men)(men)也，下盤宮(gong)也。凡占吉兇(xiong)者(zhe)，首重(zhong)九(jiu)星(xing)，以(yi)九(jiu)星(xing)是天(tian)(tian)(tian)盤，吉兇(xiong)由(you)天(tian)(tian)(tian)故也。凡星(xing)克(ke)(ke)門(men)(men)(men)吉，門(men)(men)(men)克(ke)(ke)雄兇(xiong)。”此天(tian)(tian)(tian)盤受克(ke)(ke)為(wei)(wei)兇(xiong)，即(ji)(ji)天(tian)(tian)(tian)發(fa)殺機(ji)(ji)之(zhi)舉隅。東方(fang)(fang)木(mu)為(wei)(wei)青龍(long)(long)(long)，乙(yi)者(zhe)龍(long)(long)(long)蛇(she)之(zhi)象，陽(yang)為(wei)(wei)龍(long)(long)(long)，陰為(wei)(wei)蛇(she)，乙(yi)至陽(yang)宮(gong)為(wei)(wei)龍(long)(long)(long)陰宮(gong)為(wei)(wei)蛇(she)。又甲(jia)為(wei)(wei)龍(long)(long)(long)，乙(yi)為(wei)(wei)蛇(she)。八卦甲(jia)子者(zhe)，形(xing)象思維(wei)與理(li)性思維(wei)結合應用(yong)而(er)作出(chu)判(pan)斷(duan)(duan)，此遁(dun)(dun)甲(jia)式(shi)方(fang)(fang)法之(zhi)特色。

“人(ren)(ren)發殺機(ji)，天(tian)(tian)地(di)反覆”，乃人(ren)(ren)盤受克，遭天(tian)(tian)地(di)盤克制(zhi)而有(you)(you)災禍也。《遁甲大全》卷七有(you)(you)曰：“凡出行趨避者(zhe)，首(shou)重(zhong)八門(men)(men)。以八門(men)(men)為人(ren)(ren)盤，吉兇由人(ren)(ren)自取故(gu)也。凡門(men)(men)克宮吉，宮克門(men)(men)兇，傷人(ren)(ren)、事故(gu)兇”。若(ruo)天(tian)(tian)地(di)盤皆(jie)同(tong)時克制(zhi)人(ren)(ren)盤則(ze)至(zhi)兇。故(gu)曰：“人(ren)(ren)發殺機(ji)，天(tian)(tian)地(di)反覆”。

“天(tian)人(ren)合(he)發，萬(wan)變定基(ji)”。此指天(tian)盤人(ren)盤同時皆遭克制(zhi)，則有一番變革之象。即(ji)天(tian)盤直符宮與(yu)人(ren)盤直使宮二者皆受克制(zhi)，定有一番斗爭或災禍(huo)出現，是萬(wan)事萬(wan)物(wu)復雜變化的(de)兆基(ji)。故曰：“天(tian)人(ren)合(he)發，萬(wan)變定基(ji)”。

此(ci)節經文有作“天(tian)發(fa)(fa)殺機(ji)，移星異宿(su)；人發(fa)(fa)殺機(ji)，天(tian)地反(fan)覆；地發(fa)(fa)殺機(ji)，龍蛇起陸；天(tian)人合發(fa)(fa)，萬變定基”者。

有(you)將“移(yi)星異宿(su)”作“日月星辰”者(zhe)。明顯是注家增入(ru)一“地發(fa)殺機”和“移(yi)星異宿(su)”，待欲(yu)湊足“天(tian)(tian)地人(ren)(ren)”三(san)才(cai)之(zhi)數。殊(shu)不知前有(you)“立(li)天(tian)(tian)之(zhi)道以定人(ren)(ren)也(ye)”之(zhi)句，未涉及地，后有(you)“天(tian)(tian)人(ren)(ren)合發(fa)”之(zhi)結語，亦未提到地，只(zhi)是“天(tian)(tian)人(ren)(ren)”并論，其畫蛇添足破綻顯然。非原文(wen)所有(you)可知，郭(guo)忠恕三(san)體書跡，既然刻碑(bei)傳世，必早有(you)考證，今從之(zhi)。

另外，“天發殺機(ji)(ji)，龍(long)蛇起(qi)(qi)陸”，龍(long)蛇是農歷的(de)三四(si)月，是天之陽氣沖(chong)最盛的(de)時間(jian)段，所以(yi)三四(si)月容易地震。這(zhe)個也合天發殺機(ji)(ji)，龍(long)蛇起(qi)(qi)陸，這(zhe)是自然規(gui)律。如果講到天發殺機(ji)(ji)，移星易宿，在和(he)子午修真的(de)丹道合起(qi)(qi)來，有點牽強。陰符主講動因，天和(he)人(ren)，開篇到結束都(dou)是一致(zhi)的(de)。

（五）

性有巧(qiao)拙，可以伏藏；九竅之邪，在乎三要，可以動靜(jing)。

此節承(cheng)前兇格而(er)發。測得(de)兇格，有(you)災(zai)禍降(jiang)臨(lin)，當采取避(bi)(bi)禍趨吉的措(cuo)施。《老子》曰：“吾(wu)之(zhi)所(suo)以(yi)有(you)大患(huan)(huan)者，為吾(wu)有(you)身(shen)(shen)，及吾(wu)無(wu)(wu)身(shen)(shen)，吾(wu)有(you)何患(huan)(huan)？”吾(wu)既有(you)身(shen)(shen)，如何才能“無(wu)(wu)身(shen)(shen)”？若說毀滅自身(shen)(shen)，吾(wu)又何存？此之(zhi)所(suo)謂“無(wu)(wu)身(shen)(shen)”，實指“隱(yin)(yin)身(shen)(shen)”避(bi)(bi)患(huan)(huan)之(zhi)術。《奇(qi)門秘訣總賦》說：“如遇急(ji)難，宜從直符方下(xia)而(er)行。太陰潛形而(er)隱(yin)(yin)跡(ji)，六合(he)遁身(shen)(shen)而(er)謀議。九(jiu)天之(zhi)上揚威(wei)武，九(jiu)地之(zhi)下(xia)匿兵馬(ma)”等等，皆為遁甲術中的神秘學說。“性有(you)巧(qiao)拙(zhuo)，可以(yi)伏藏”，是說人之(zhi)智力雖有(you)水平不等，同樣可以(yi)用(yong)隱(yin)(yin)慝伏藏之(zhi)法進行趨避(bi)(bi)。

“九(jiu)竅之(zhi)(zhi)邪(xie)，在(zai)乎(hu)三要，可以動靜”。“九(jiu)竅”指九(jiu)宮之(zhi)(zhi)訣竅。“邪(xie)”是(shi)指一(yi)種不常見的(de)(de)現象，昔人稱為(wei)(wei)“邪(xie)術”，今人稱為(wei)(wei)“特異功能”。是(shi)說遁(dun)(dun)甲趨(qu)避方法(fa)，是(shi)用(yong)(yong)“九(jiu)宮式(shi)”而(er)非“六(liu)(liu)壬式(shi)”（二式(shi)皆有(you)趨(qu)避說）。既用(yong)(yong)九(jiu)宮中的(de)(de)訣竅可產生(sheng)隱遁(dun)(dun)作(zuo)用(yong)(yong)的(de)(de)邪(xie)術。其方法(fa)有(you)三個(ge)要點，重在(zai)天(tian)盤中的(de)(de)乙(yi)丙(bing)丁三奇。《遁(dun)(dun)甲統(tong)宗》曰：“時下得乙(yi)者為(wei)(wei)日奇，凡攻(gong)擊、往來者，逃兇者，宜從(cong)天(tian)上(shang)六(liu)(liu)乙(yi)出，則恍惚如神，無(wu)人見者”。“從(cong)天(tian)上(shang)六(liu)(liu)丁而(er)出，入太陰而(er)藏，敵人自不能見也(ye)”。凡攻(gong)伐，宜從(cong)天(tian)上(shang)六(liu)(liu)丙(bing)出，挾(xie)威火，故類王侯(hou)”。又有(you)“急則從(cong)神緩從(cong)門”之(zhi)(zhi)說。

有(you)《秘藏六陰洞微遁甲真經(jing)》上(shang)中下三(san)卷，是宋代(dai)寫成的“法奇(qi)(qi)(qi)門(men)”專著。在有(you)關《遁甲》古(gu)笈中，也有(you)不(bu)少(shao)的符咒異說(shuo)，前人早有(you)認為邪(xie)僻不(bu)經(jing)者(zhe)，或只從其(qi)數理部分，神(shen)學之類皆(jie)棄而(er)不(bu)用。如《奇(qi)(qi)(qi)門(men)一得》《奇(qi)(qi)(qi)門(men)元靈經(jing)》《奇(qi)(qi)(qi)門(men)法竅》《奇(qi)(qi)(qi)門(men)闡微》《奇(qi)(qi)(qi)門(men)心(xin)悟》等等皆(jie)是。

奇門(men)數(shu)理趨避之要，在(zai)于自為(wei)(wei)”主(zhu)(zhu)客(ke)“。即測(ce)得利(li)(li)于為(wei)(wei)主(zhu)(zhu)者，則(ze)后(hou)動(dong)，是(shi)為(wei)(wei)“后(hou)發制人(ren)(ren)”。測(ce)得利(li)(li)于為(wei)(wei)客(ke)者，則(ze)先動(dong)，是(shi)為(wei)(wei)“先發制人(ren)(ren)”。是(shi)以(yi)靜(jing)為(wei)(wei)主(zhu)(zhu)，動(dong)為(wei)(wei)客(ke)。測(ce)得其(qi)機，則(ze)按機行(xing)事，動(dong)靜(jing)可以(yi)由人(ren)(ren)。總之，此節是(shi)闡述(shu)趨避之法，書中不乏記載。此一傳說神秘(mi)文化史料，未必盡是(shi)荒(huang)謬空談。

（六）

火生于(yu)木，禍發必(bi)克；奸(jian)生于(yu)國，時動(dong)必(bi)潰；知之(zhi)(zhi)修煉，謂之(zhi)(zhi)圣人。

此節仍是遁甲(jia)(jia)格(ge)局又一舉隅(yu)。《煙波釣叟歌》曰：“丙為勃兮庚(geng)為格(ge)，格(ge)則(ze)不(bu)通勃亂逆(ni)”。又“甲(jia)(jia)加丙兮龍回首，丙加甲(jia)(jia)兮鳥跌穴”。甲(jia)(jia)為木(mu)(mu)，丙為火，火生(sheng)(sheng)(sheng)(sheng)于(yu)木(mu)(mu)，即生(sheng)(sheng)(sheng)(sheng)火者(zhe)木(mu)(mu)，初則(ze)火勢漸升，光耀照人，原為吉(ji)象(xiang)，繼則(ze)木(mu)(mu)被(bei)火焚，象(xiang)奸(jian)(jian)生(sheng)(sheng)(sheng)(sheng)于(yu)國(guo)，時機(ji)至而生(sheng)(sheng)(sheng)(sheng)變動(dong)(dong)，國(guo)必潰(kui)敗之(zhi)象(xiang)。謂(wei)得此局，必先吉(ji)而后兇，知此奸(jian)(jian)臣當道，不(bu)宜從政(zheng)，隱居修煉，如(ru)老子過函(han)谷關，張良隨赤松子游(you)之(zhi)類，可謂(wei)圣“知時”也。解者(zhe)因有“知之(zhi)修煉謂(wei)之(zhi)圣人”之(zhi)句，遂誤解為道家修煉之(zhi)術(shu)，而不(bu)顧“奸(jian)(jian)生(sheng)(sheng)(sheng)(sheng)于(yu)國(guo)，時動(dong)(dong)必潰(kui)”之(zhi)聯貫。其(qi)附會顯然。

中篇

天生天殺，道之(zhi)理(li)也。

天道(dao)陰(yin)陽(yang)而(er)已，陽(yang)主生，陰(yin)主殺(sha)，未(wei)有陽(yang)而(er)不(bu)陰(yin)，生而(er)不(bu)殺(sha)之理。故春(chun)生夏長秋斂冬(dong)藏(zang)，四時成序，周而(er)復始，循(xun)環不(bu)已，亙(gen)古如是也。

天(tian)地，萬物(wu)(wu)之(zhi)盜(dao)；萬物(wu)(wu)，人(ren)之(zhi)盜(dao)；人(ren)，萬物(wu)(wu)之(zhi)盜(dao)。三(san)盜(dao)既宜，三(san)才既安(an)。故曰(yue)：食其(qi)時，百骸理(li)；動其(qi)機，萬化(hua)安(an)。

天(tian)(tian)(tian)以(yi)始萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)，地(di)以(yi)生(sheng)(sheng)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)，然既(ji)(ji)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，則(ze)又殺之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)天(tian)(tian)(tian)地(di)即(ji)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)耳(er)(er)；世有(you)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)，人(ren)(ren)即(ji)見(jian)景生(sheng)(sheng)情，恣情縱欲，耗(hao)散神(shen)氣(qi)(qi)，幼而(er)壯，壯而(er)老，老而(er)死，是(shi)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)即(ji)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)耳(er)(er)；人(ren)(ren)為萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)靈(ling)，萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)雖能盜(dao)(dao)(dao)(dao)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)，而(er)人(ren)(ren)食萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)精(jing)華，借萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)長(chang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)人(ren)(ren)即(ji)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)耳(er)(er)。大修(xiu)行人(ren)(ren)，能奪萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)為我用，又能因(yin)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)盜(dao)(dao)(dao)(dao)我之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)而(er)盜(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，并(bing)因(yin)天(tian)(tian)(tian)地(di)盜(dao)(dao)(dao)(dao)萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)而(er)盜(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，三(san)盜(dao)(dao)(dao)(dao)歸於一(yi)盜(dao)(dao)(dao)(dao)，殺中有(you)生(sheng)(sheng)，三(san)盜(dao)(dao)(dao)(dao)皆得其宜矣。三(san)盜(dao)(dao)(dao)(dao)既(ji)(ji)宜，人(ren)(ren)與天(tian)(tian)(tian)地(di)合德，并(bing)行而(er)不(bu)(bu)(bu)相悖(bei)，三(san)才亦安矣。三(san)才既(ji)(ji)安，道氣(qi)(qi)長(chang)存，萬(wan)物(wu)(wu)(wu)(wu)(wu)(wu)不(bu)(bu)(bu)能屈，造(zao)(zao)化不(bu)(bu)(bu)能拘矣。然此(ci)盜(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)秘密，有(you)一(yi)時(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功，須(xu)要(yao)不(bu)(bu)(bu)先不(bu)(bu)(bu)后，不(bu)(bu)(bu)將(jiang)不(bu)(bu)(bu)迎，不(bu)(bu)(bu)可(ke)(ke)太過(guo)，不(bu)(bu)(bu)可(ke)(ke)不(bu)(bu)(bu)及，坎(kan)來則(ze)離(li)受之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，彼到(dao)而(er)我待之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，陽復以(yi)陰(yin)接(jie)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，大要(yao)不(bu)(bu)(bu)失其時(shi)(shi)(shi)，不(bu)(bu)(bu)錯其機，故(gu)曰，食其時(shi)(shi)(shi)，百(bai)骸理，動其機，萬(wan)化安。食其時(shi)(shi)(shi)者(zhe)(zhe)，趁(chen)時(shi)(shi)(shi)而(er)吞服(fu)先天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)也(ye)(ye)；動其機者(zhe)(zhe)，隨機而(er)扭轉(zhuan)生(sheng)(sheng)殺之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)柄也(ye)(ye)。食時(shi)(shi)(shi)則(ze)后天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)化，百(bai)骸皆理，可(ke)(ke)以(yi)全形；動機則(ze)先天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)復，萬(wan)化俱安，可(ke)(ke)以(yi)延(yan)年(nian)。時(shi)(shi)(shi)也(ye)(ye)機也(ye)(ye)，難言也(ye)(ye)。要(yao)知(zhi)(zhi)此(ci)時(shi)(shi)(shi)即(ji)天(tian)(tian)(tian)時(shi)(shi)(shi)，此(ci)機即(ji)天(tian)(tian)(tian)機，茍非深(shen)明(ming)造(zao)(zao)化，洞達陰(yin)陽者(zhe)(zhe)，烏(wu)能知(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)？噫！八月十五翫(wan)蟾輝，正是(shi)金精(jing)壯盛時(shi)(shi)(shi)，若到(dao)一(yi)陽才起處，便宜進火莫延(yan)遲。

人(ren)知其神(shen)之神(shen)，不知其不神(shen)所以神(shen)也(ye)。

古今學人，皆認昭(zhao)昭(zhao)靈靈之(zhi)識(shi)神(shen)，以為(wei)本來(lai)之(zhi)元神(shen)，故著空(kong)執(zhi)相，千奇百怪，到老無成，有死(si)而已(yi)，殊不知此神(shen)為(wei)后(hou)天之(zhi)神(shen)，而非先天之(zhi)神(shen)，乃神(shen)而實不神(shen)者。先天之(zhi)神(shen)，非色非空(kong)，至(zhi)(zhi)無而含至(zhi)(zhi)有，至(zhi)(zhi)虛而含至(zhi)(zhi)實，乃不神(shen)之(zhi)神(shen)，而實至(zhi)(zhi)神(shen)者。奈(nai)何世人只知后(hou)天之(zhi)神(shen)而神(shen)，甘(gan)入(ru)於輪回，不知先天不神(shen)之(zhi)神(shen)，能保乎(hu)(hu)性命(ming)，無怪乎(hu)(hu)萬物盜(dao)我之(zhi)氣而罔覺也(ye)。

日(ri)月(yue)有數，小(xiao)大有定(ding)，圣功(gong)生(sheng)焉，神明出焉。其盜機也，天下莫(mo)能見，莫(mo)能知(zhi)。君子(zi)得之固(gu)躬(gong)，小(xiao)人(ren)得之輕命。

人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)所以(yi)能(neng)(neng)盜(dao)天(tian)地(di)(di)萬(wan)物之(zhi)(zhi)(zhi)(zhi)(zhi)氣者(zhe)，以(yi)其(qi)天(tian)地(di)(di)萬(wan)物有(you)定數焉；天(tian)地(di)(di)萬(wan)物不(bu)(bu)能(neng)(neng)盜(dao)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)氣者(zhe)，以(yi)其(qi)圣道(dao)(dao)無(wu)形(xing)無(wu)象焉。如日月雖高，而(er)(er)有(you)度數可推，日則一年一周，天(tian)有(you)春夏秋(qiu)冬之(zhi)(zhi)(zhi)(zhi)(zhi)可見(jian)；月則三(san)十日一周，天(tian)有(you)盈虛朔望(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)可窺，大為(wei)(wei)陽(yang)(yang)，小(xiao)為(wei)(wei)陰，陽(yang)(yang)極(ji)則生陰，陰極(ji)則生陽(yang)(yang)，大往小(xiao)來(lai)，小(xiao)往大來(lai)，陰陽(yang)(yang)循環，乃(nai)一定不(bu)(bu)易(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)。至(zhi)人(ren)(ren)(ren)於此(ci)(ci)推陰陽(yang)(yang)造化之(zhi)(zhi)(zhi)(zhi)(zhi)消息，用功於一時辰(chen)內，采鴻(hong)蒙未(wei)判之(zhi)(zhi)(zhi)(zhi)(zhi)氣，以(yi)為(wei)(wei)丹母，奪天(tian)地(di)(di)虧盈之(zhi)(zhi)(zhi)(zhi)(zhi)數，以(yi)為(wei)(wei)命基(ji)，先天(tian)而(er)(er)天(tian)弗違，后(hou)天(tian)而(er)(er)奉天(tian)時，圣功於此(ci)(ci)而(er)(er)生，神(shen)明(ming)於此(ci)(ci)而(er)(er)出，此(ci)(ci)功此(ci)(ci)明(ming)，其(qi)盜(dao)機也(ye)，雖天(tian)鬼神(shen)不(bu)(bu)可得(de)而(er)(er)測度，而(er)(er)況於人(ren)(ren)(ren)乎！天(tian)下烏得(de)而(er)(er)見(jian)，烏得(de)而(er)(er)知？如其(qi)能(neng)(neng)見(jian)能(neng)(neng)知，安能(neng)(neng)盜(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)？此(ci)(ci)其(qi)所以(yi)為(wei)(wei)圣，此(ci)(ci)其(qi)所以(yi)為(wei)(wei)神(shen)。是道(dao)(dao)也(ye)，非忠(zhong)臣孝子大賢大德之(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)不(bu)(bu)能(neng)(neng)知，非烈士丈夫俯視一切萬(wan)有(you)皆空者(zhe)不(bu)(bu)能(neng)(neng)行。果是真(zhen)正修(xiu)道(dao)(dao)君子，得(de)意忘言(yan)，大智若愚，大巧若拙，不(bu)(bu)到(dao)了(le)性了(le)命之(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)，不(bu)(bu)肯(ken)洩漏圭角，固窮而(er)(er)如無(wu)知者(zhe)也(ye)。至(zhi)於薄(bo)福小(xiao)人(ren)(ren)(ren)，偶(ou)嘗滋味(wei)，自(zi)滿自(zi)足，又(you)不(bu)(bu)自(zi)重性命，無(wu)而(er)(er)為(wei)(wei)有(you)，虛而(er)(er)為(wei)(wei)盈，約而(er)(er)為(wei)(wei)泰(tai)，適以(yi)自(zi)造罪過，非徒無(wu)益，而(er)(er)又(you)害之(zhi)(zhi)(zhi)(zhi)(zhi)矣。

下篇

瞽者(zhe)善(shan)(shan)聽(ting)，聾者(zhe)善(shan)(shan)視。絕利一源，用師十(shi)倍(bei)。三反晝夜(ye)，用師萬(wan)倍(bei)。

瞽者善(shan)(shan)於聽(ting)，非善(shan)(shan)聽(ting)也(ye)，以目(mu)無(wu)所見，而(er)(er)神(shen)藏(zang)於耳，故(gu)(gu)其(qi)聽(ting)也(ye)聰；聾者善(shan)(shan)於視(shi)，非善(shan)(shan)視(shi)也(ye)，以耳無(wu)所聞(wen)，而(er)(er)氣運(yun)於目(mu)，故(gu)(gu)其(qi)視(shi)也(ye)明(ming)。即(ji)此二者以觀(guan)，閉目(mu)而(er)(er)耳聰，塞耳而(er)(er)目(mu)明(ming)，況伏(fu)先(xian)天之(zhi)(zhi)(zhi)(zhi)氣，舍假(jia)修真(zhen)，存(cun)誠去妄者，何患不能長生(sheng)乎？清靜經曰：眾生(sheng)所以不得真(zhen)道者，為有妄心(xin)；既有妄心(xin)，即(ji)驚(jing)其(qi)神(shen)；既驚(jing)其(qi)神(shen)，即(ji)著(zhu)萬物(wu)；既著(zhu)萬物(wu)，即(ji)生(sheng)貪(tan)(tan)求，即(ji)是煩惱(nao)，煩惱(nao)妄想，憂(you)苦身心(xin)，便遭濁辱，流浪生(sheng)死，常沉苦海(hai)，永失真(zhen)道。妄想貪(tan)(tan)求，乃(nai)利(li)之(zhi)(zhi)(zhi)(zhi)源也(ye)，人(ren)(ren)能絕此利(li)之(zhi)(zhi)(zhi)(zhi)一源，則萬有皆空，諸慮俱息，勝於用師導引之(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong)十倍，又能再(zai)三自返，存(cun)誠去妄，朝乾夕(xi)惕，晝夜殷勤，十二時中，無(wu)有間斷，漸歸於至善(shan)(shan)無(wu)惡之(zhi)(zhi)(zhi)(zhi)地(di)，勝於用師導引之(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong)萬倍。蓋師之(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong)，能革其(qi)面，而(er)(er)不能革其(qi)心(xin)；能與(yu)人(ren)(ren)規(gui)矩，而(er)(er)不能使人(ren)(ren)巧；絕利(li)自返，正心(xin)地(di)下(xia)功(gong)(gong)(gong)，戒慎恐懼於不睹不聞(wen)之(zhi)(zhi)(zhi)(zhi)處，師力焉得而(er)(er)及(ji)之(zhi)(zhi)(zhi)(zhi)？至圣云：一日克己復禮，天下(xia)歸仁焉。為仁由(you)己，而(er)(er)由(you)人(ren)(ren)乎哉？正此節妙諦(di)。

心生于物(wu)，死于物(wu)，機在目。

心(xin)(xin)(xin)如主人(ren)，目如門戶(hu)。本來真心(xin)(xin)(xin)，空空洞洞，無我無人(ren)無物(wu)(wu)，與太(tai)虛(xu)同體，焉有生(sheng)死(si)，其有生(sheng)死(si)者(zhe)，后天肉團(tuan)之心(xin)(xin)(xin)耳。心(xin)(xin)(xin)不(bu)可見，因物(wu)(wu)而(er)見，見物(wu)(wu)便見心(xin)(xin)(xin)，無物(wu)(wu)心(xin)(xin)(xin)不(bu)現。是主人(ren)或生(sheng)或死(si)，物(wu)(wu)生(sheng)之，物(wu)(wu)死(si)之，其所以使(shi)物(wu)(wu)生(sheng)死(si)心(xin)(xin)(xin)者(zhe)，皆由目之開門揖盜(dao)耳。蓋目有所見，心(xin)(xin)(xin)即受(shou)之，是心(xin)(xin)(xin)生(sheng)死(si)之機，實在目也。人(ren)能返觀內照，外(wai)物(wu)(wu)無由而(er)受(shou)，生(sheng)死(si)從何而(er)來？古(gu)人(ren)云：滅眥可以卻老，此至言(yan)也。

天之無恩，而(er)大恩生。迅雷烈風(feng)，莫不蠢然(ran)。至樂性余，至靜性廉。

天至(zhi)高而萬(wan)物至(zhi)卑(bei)，天與(yu)物相遠(yuan)，似乎無恩於(wu)物矣。殊不知(zhi)無恩之(zhi)中而實有大恩生(sheng)焉。天之(zhi)氣鼓而成雷，噓(xu)而成風(feng)，迅雷震(zhen)之(zhi)而萬(wan)物發生(sheng)，烈(lie)風(feng)吹之(zhi)而萬(wan)物榮旺。發生(sheng)榮旺，萬(wan)物皆蠢然無知(zhi)，出於(wu)自然，此無恩而生(sheng)大恩，天何心哉？故至(zhi)樂(le)者，萬(wan)物難屈，無拘(ju)無束，性(xing)常有余(yu)；至(zhi)靜(jing)者，萬(wan)物難移，無貪無愛，性(xing)常廉(lian)潔。樂(le)者無心於(wu)余(yu)而自余(yu)，靜(jing)者無心於(wu)廉(lian)而自廉(lian)，亦如天之(zhi)無恩而有大恩。無心之(zhi)用(yong)，神矣哉！

天(tian)之(zhi)(zhi)至(zhi)私，用之(zhi)(zhi)至(zhi)公，禽之(zhi)(zhi)制在(zai)氣。

天之(zhi)(zhi)(zhi)道行於無(wu)象，運(yun)於無(wu)形，為(wei)(wei)物不貳，其(qi)(qi)至私(si)與。然其(qi)(qi)四時行而(er)萬(wan)(wan)物生(sheng)(sheng)，其(qi)(qi)用又至公焉。推其(qi)(qi)奧(ao)妙，其(qi)(qi)一(yi)(yi)氣(qi)流(liu)行，禽(qin)制(zhi)萬(wan)(wan)物乎？禽(qin)者(zhe)，擒(qin)也(ye)，統攝之(zhi)(zhi)(zhi)謂(wei)；制(zhi)者(zhe)，造作(zuo)之(zhi)(zhi)(zhi)謂(wei)；言統攝萬(wan)(wan)物，制(zhi)造萬(wan)(wan)物，在乎一(yi)(yi)氣(qi)也(ye)。一(yi)(yi)氣(qi)上升，萬(wan)(wan)物皆(jie)(jie)隨之(zhi)(zhi)(zhi)生(sheng)(sheng)長，一(yi)(yi)氣(qi)下降，萬(wan)(wan)物皆(jie)(jie)隨之(zhi)(zhi)(zhi)斂(lian)藏，生(sheng)(sheng)長斂(lian)藏，總是一(yi)(yi)氣(qi)擒(qin)制(zhi)之(zhi)(zhi)(zhi)，一(yi)(yi)本散而(er)為(wei)(wei)萬(wan)(wan)殊，萬(wan)(wan)殊歸(gui)而(er)為(wei)(wei)一(yi)(yi)本。私(si)而(er)公，公而(er)私(si)，非私(si)非公，即私(si)即公，一(yi)(yi)氣(qi)流(liu)行，循環無(wu)端，活活潑(po)潑(po)的也(ye)。

生(sheng)者死(si)之(zhi)根(gen)，死(si)者生(sheng)之(zhi)根(gen)。恩生(sheng)于(yu)害，害生(sheng)于(yu)恩。

天道生(sheng)(sheng)(sheng)(sheng)物，即是(shi)一氣。上下運(yun)用一氣，上為陽(yang)，下為陰(yin)。陽(yang)者，生(sheng)(sheng)(sheng)(sheng)也，恩(en)也；陰(yin)者，死也，害(hai)也。然有(you)生(sheng)(sheng)(sheng)(sheng)必(bi)有(you)死，有(you)死必(bi)有(you)生(sheng)(sheng)(sheng)(sheng)，是(shi)生(sheng)(sheng)(sheng)(sheng)以死為根(gen)，死以生(sheng)(sheng)(sheng)(sheng)為根(gen)也；有(you)恩(en)必(bi)有(you)害(hai)，有(you)害(hai)必(bi)有(you)恩(en)，是(shi)恩(en)在害(hai)生(sheng)(sheng)(sheng)(sheng)，害(hai)在恩(en)生(sheng)(sheng)(sheng)(sheng)也。若人死里求(qiu)生(sheng)(sheng)(sheng)(sheng)，則(ze)長(chang)生(sheng)(sheng)(sheng)(sheng)而(er)不(bu)死，人能害(hai)里尋恩(en)，則(ze)有(you)恩(en)而(er)無(wu)害(hai)，出(chu)此入彼，可不(bu)慎(shen)乎！

愚(yu)人以天(tian)地文理圣，我以時物文理哲；

愚人不(bu)知(zhi)(zhi)(zhi)生(sheng)死(si)恩(en)害，是天(tian)(tian)地(di)造(zao)化循環之(zhi)(zhi)秘密，直以天(tian)(tian)地(di)文(wen)理(li)(li)為(wei)(wei)圣矣(yi)。我(wo)則謂天(tian)(tian)文(wen)有(you)(you)象，地(di)理(li)(li)有(you)(you)形(xing)(xing)，著之(zhi)(zhi)於外者(zhe)(zhe)，可(ke)見(jian)(jian)可(ke)知(zhi)(zhi)(zhi)，未足為(wei)(wei)天(tian)(tian)地(di)之(zhi)(zhi)圣。若夫(fu)時(shi)(shi)物(wu)之(zhi)(zhi)文(wen)理(li)(li)，無(wu)象無(wu)形(xing)(xing)，乃(nai)神(shen)(shen)運(yun)之(zhi)(zhi)道(dao)(dao)，藏之(zhi)(zhi)於內者(zhe)(zhe)，不(bu)可(ke)見(jian)(jian)，不(bu)可(ke)知(zhi)(zhi)(zhi)，正天(tian)(tian)地(di)之(zhi)(zhi)所(suo)以為(wei)(wei)哲也。蓋物(wu)有(you)(you)時(shi)(shi)而(er)(er)生(sheng)，有(you)(you)時(shi)(shi)而(er)(er)死(si)。當生(sheng)之(zhi)(zhi)時(shi)(shi)，時(shi)(shi)生(sheng)之(zhi)(zhi)，不(bu)得(de)不(bu)生(sheng)；當死(si)之(zhi)(zhi)時(shi)(shi)，時(shi)(shi)死(si)之(zhi)(zhi)，不(bu)得(de)不(bu)死(si)。生(sheng)者(zhe)(zhe)，恩(en)也，死(si)者(zhe)(zhe)，害也，生(sheng)而(er)(er)死(si)，死(si)而(er)(er)生(sheng)，恩(en)而(er)(er)害，害而(er)(er)恩(en)，生(sheng)死(si)恩(en)害，皆(jie)時(shi)(shi)運(yun)之(zhi)(zhi)，亦無(wu)非天(tian)(tian)地(di)神(shen)(shen)道(dao)(dao)運(yun)之(zhi)(zhi)。天(tian)(tian)地(di)神(shen)(shen)道(dao)(dao)不(bu)可(ke)見(jian)(jian)，因物(wu)以見(jian)(jian)之(zhi)(zhi)，觀(guan)於物(wu)之(zhi)(zhi)生(sheng)死(si)有(you)(you)時(shi)(shi)，而(er)(er)天(tian)(tian)地(di)神(shen)(shen)道(dao)(dao)之(zhi)(zhi)明哲可(ke)知(zhi)(zhi)(zhi)矣(yi)。

人以(yi)愚(yu)虞圣，我以(yi)不愚(yu)虞圣；人以(yi)奇(qi)期圣，我以(yi)不奇(qi)期圣。

性命(ming)之(zhi)(zhi)道，始於有作(zuo)人(ren)(ren)難見，及至無(wu)為眾始知(zhi)(zhi)。故古來修真上圣(sheng)，當(dang)有作(zuo)之(zhi)(zhi)時，黜聰毀(hui)智(zhi)，韜明(ming)養晦，斡(wo)天(tian)關，回斗柄，采藥物(wu)於恍惚(hu)杳冥之(zhi)(zhi)鄉，行(xing)火候於無(wu)識無(wu)知(zhi)(zhi)之(zhi)(zhi)地，委志(zhi)虛(xu)無(wu)，神明(ming)默(mo)運(yun)(yun)，雖天(tian)地鬼神，不(bu)可得而測度(du)，而況于人(ren)(ren)乎？乃(nai)人(ren)(ren)不(bu)知(zhi)(zhi)其(qi)中奧(ao)妙，或以愚度(du)圣(sheng)人(ren)(ren)，彼(bi)豈(qi)知(zhi)(zhi)良賈深(shen)藏(zang)，若(ruo)虛(xu)而實有，不(bu)愚之(zhi)(zhi)運(yun)(yun)用乎？當(dang)無(wu)為之(zhi)(zhi)時，和光同塵，積功(gong)修德，極往知(zhi)(zhi)來，一(yi)叩百應(ying)，神通廣大，智(zhi)慧無(wu)邊，而人(ren)(ren)或以奇期(qi)圣(sheng)人(ren)(ren)，彼(bi)豈(qi)知(zhi)(zhi)真常應(ying)物(wu)，而實非奇異(yi)之(zhi)(zhi)行(xing)藏(zang)也。圣(sheng)人(ren)(ren)不(bu)愚，亦如(ru)時物(wu)文理之(zhi)(zhi)哲，圣(sheng)人(ren)(ren)不(bu)奇，亦如(ru)天(tian)地文理不(bu)圣(sheng)。圣(sheng)人(ren)(ren)也，所參天(tian)地之(zhi)(zhi)化(hua)育，而德配天(tian)地者也。

沉水入火(huo)，自(zi)取滅亡。

人(ren)之慳(qian)貪恩愛，如水淵也；酒色財氣，如火坑也。一(yi)切常人(ren)，不(bu)窮天(tian)地造化之道，不(bu)究圣(sheng)功性命之學，自(zi)暴自(zi)棄，以假為真，以苦(ku)為樂(le)，沉於水淵而不(bu)知，入於火坑而不(bu)曉，自(zi)取滅亡，將(jiang)誰咎(jiu)乎(hu)？

自然之道(dao)靜，故天地萬物生。天地之道(dao)浸，故陰陽勝。陰陽推，而變化順矣。

大(da)道(dao)(dao)(dao)無(wu)(wu)(wu)形(xing)，生(sheng)育(yu)天地(di)(di)(di)；大(da)道(dao)(dao)(dao)無(wu)(wu)(wu)名(ming)，長養萬物(wu)。無(wu)(wu)(wu)形(xing)無(wu)(wu)(wu)名(ming)，自(zi)然至(zhi)靜(jing)(jing)之(zhi)道(dao)(dao)(dao)。然靜(jing)(jing)者(zhe)動(dong)(dong)之(zhi)基，靜(jing)(jing)極而動(dong)(dong)，天地(di)(di)(di)萬物(wu)即於此而生(sheng)焉。一(yi)生(sheng)天地(di)(di)(di)，而天地(di)(di)(di)即得(de)自(zi)然之(zhi)道(dao)(dao)(dao)以為道(dao)(dao)(dao)，故天地(di)(di)(di)之(zhi)道(dao)(dao)(dao)浸。浸者(zhe)，浸潤(run)漸入之(zhi)謂，亦(yi)自(zi)然之(zhi)義。惟(wei)其浸潤(run)自(zi)然，動(dong)(dong)不離靜(jing)(jing)，靜(jing)(jing)不離動(dong)(dong)，一(yi)動(dong)(dong)一(yi)靜(jing)(jing)，互(hu)為其根，故陰陽(yang)(yang)勝。動(dong)(dong)為陽(yang)(yang)，靜(jing)(jing)為陰，動(dong)(dong)極而靜(jing)(jing)，靜(jing)(jing)極而動(dong)(dong)，陰極生(sheng)陽(yang)(yang)，陽(yang)(yang)極生(sheng)陰，陰陽(yang)(yang)相推，四時成序，萬物(wu)生(sheng)成，或(huo)變或(huo)化(hua)，無(wu)(wu)(wu)不順之(zhi)，造物(wu)者(zhe)豈有(you)心(xin)於其間哉？蓋(gai)以自(zi)然之(zhi)道(dao)(dao)(dao)無(wu)(wu)(wu)形(xing)，無(wu)(wu)(wu)形(xing)而能變化(hua)，是以變化(hua)無(wu)(wu)(wu)窮(qiong)也。

是故圣人知自然(ran)之(zhi)道不(bu)可違(wei)，因而制(zhi)之(zhi)。至靜之(zhi)道，律歷所不(bu)能(neng)契。爰有奇器，是生萬(wan)象，八卦甲(jia)子(zi)，神機鬼藏(zang)。陰陽相(xiang)勝(sheng)之(zhi)術，昭昭乎(hu)盡乎(hu)象矣。

圣(sheng)(sheng)人者(zhe)(zhe)，與天(tian)地(di)(di)合其(qi)(qi)德者(zhe)(zhe)也(ye)(ye)。惟(wei)與天(tian)地(di)(di)合德，故(gu)不(bu)違天(tian)地(di)(di)自(zi)然(ran)之(zhi)(zhi)(zhi)(zhi)道，因(yin)(yin)而(er)(er)裁制變通，與天(tian)地(di)(di)同功用。何則(ze)？自(zi)然(ran)之(zhi)(zhi)(zhi)(zhi)道，非(fei)(fei)色(se)非(fei)(fei)空，至無(wu)(wu)(wu)(wu)而(er)(er)含(han)至有(you)，至虛而(er)(er)含(han)至實，有(you)無(wu)(wu)(wu)(wu)兼該，虛實并應(ying)者(zhe)(zhe)也(ye)(ye)。故(gu)以言其(qi)(qi)無(wu)(wu)(wu)(wu)，則(ze)虛空一(yi)(yi)氣，無(wu)(wu)(wu)(wu)聲無(wu)(wu)(wu)(wu)臭，其(qi)(qi)為道也(ye)(ye)至靜(jing)(jing)，靜(jing)(jing)至於(wu)至，雖(sui)律(lv)歷(li)之(zhi)(zhi)(zhi)(zhi)氣數，有(you)所不(bu)能契(qi)(qi)(qi)。夫律(lv)歷(li)能契(qi)(qi)(qi)有(you)形，不(bu)能契(qi)(qi)(qi)無(wu)(wu)(wu)(wu)形，至靜(jing)(jing)則(ze)無(wu)(wu)(wu)(wu)形矣，律(lv)歷(li)焉(yan)得(de)而(er)(er)契(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)？[囟(xin)/比(bi)]陵師所謂有(you)物先天(tian)地(di)(di)，無(wu)(wu)(wu)(wu)名(ming)(ming)本寂寥者(zhe)(zhe)是(shi)也(ye)(ye)。以言其(qi)(qi)有(you)，則(ze)造(zao)化(hua)(hua)不(bu)測，包羅(luo)一(yi)(yi)切，其(qi)(qi)為器(qi)(qi)也(ye)(ye)最奇，器(qi)(qi)至於(wu)奇，是(shi)謂神(shen)(shen)器(qi)(qi)。神(shen)(shen)也(ye)(ye)者(zhe)(zhe)，妙萬物而(er)(er)為言者(zhe)(zhe)也(ye)(ye)。故(gu)萬象森(sen)羅(luo)，八卦相(xiang)湯，甲子(zi)循環，神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)伸(shen)機，鬼(gui)之(zhi)(zhi)(zhi)(zhi)屈藏，無(wu)(wu)(wu)(wu)不(bu)盡在(zai)包容之(zhi)(zhi)(zhi)(zhi)中。[囟(xin)/比(bi)]陵師所謂能為萬象主，不(bu)逐四時凋(diao)者(zhe)(zhe)是(shi)也(ye)(ye)。靜(jing)(jing)道者(zhe)(zhe)，無(wu)(wu)(wu)(wu)名(ming)(ming)天(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)始(shi)；神(shen)(shen)器(qi)(qi)者(zhe)(zhe)，有(you)名(ming)(ming)萬物之(zhi)(zhi)(zhi)(zhi)母。老子(zi)所謂無(wu)(wu)(wu)(wu)欲以觀(guan)(guan)其(qi)(qi)妙者(zhe)(zhe)，即觀(guan)(guan)其(qi)(qi)始(shi)也(ye)(ye)；有(you)欲以觀(guan)(guan)其(qi)(qi)竅(qiao)(qiao)者(zhe)(zhe)，即觀(guan)(guan)其(qi)(qi)母也(ye)(ye)。非(fei)(fei)有(you)不(bu)能成(cheng)無(wu)(wu)(wu)(wu)，非(fei)(fei)觀(guan)(guan)竅(qiao)(qiao)難以觀(guan)(guan)妙。觀(guan)(guan)妙之(zhi)(zhi)(zhi)(zhi)道，萬有(you)皆空，無(wu)(wu)(wu)(wu)作無(wu)(wu)(wu)(wu)為；觀(guan)(guan)竅(qiao)(qiao)之(zhi)(zhi)(zhi)(zhi)道，陰(yin)(yin)陽(yang)變化(hua)(hua)，有(you)修有(you)證。圣(sheng)(sheng)人不(bu)違自(zi)然(ran)之(zhi)(zhi)(zhi)(zhi)道，因(yin)(yin)而(er)(er)制之(zhi)(zhi)(zhi)(zhi)，觀(guan)(guan)天(tian)道，執(zhi)天(tian)行，從后(hou)天(tian)中返先天(tian)，在(zai)殺(sha)機中盜生機，顛倒(dao)五行，逆施造(zao)化(hua)(hua)，以陰(yin)(yin)養陽(yang)，以陽(yang)化(hua)(hua)陰(yin)(yin)，陽(yang)健陰(yin)(yin)順(shun)，陰(yin)(yin)陽(yang)混(hun)合，由(you)觀(guan)(guan)竅(qiao)(qiao)而(er)(er)至觀(guan)(guan)妙，由(you)神(shen)(shen)器(qi)(qi)而(er)(er)入(ru)至靜(jing)(jing)，由(you)勉強而(er)(er)抵自(zi)然(ran)，有(you)無(wu)(wu)(wu)(wu)一(yi)(yi)致，功力(li)悉(xi)化(hua)(hua)，陰(yin)(yin)陽(yang)相(xiang)勝(sheng)之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，昭(zhao)昭(zhao)乎(hu)進於(wu)色(se)象之(zhi)(zhi)(zhi)(zhi)外矣。要知此術(shu)(shu)非(fei)(fei)尋(xun)常之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，乃(nai)竊陰(yin)(yin)陽(yang)、奪造(zao)化(hua)(hua)之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，乃(nai)轉璇璣、脫生死(si)之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)。昔黃帝修之(zhi)(zhi)(zhi)(zhi)，而(er)(er)乘龍上天(tian)；張葛許修之(zhi)(zhi)(zhi)(zhi)，而(er)(er)超凡入(ru)圣(sheng)(sheng)；以至拔宅(zhai)者(zhe)(zhe)八百，飛(fei)升者(zhe)(zhe)三(san)千(qian)，無(wu)(wu)(wu)(wu)非(fei)(fei)由(you)此道而(er)(er)成(cheng)之(zhi)(zhi)(zhi)(zhi)。吁(yu)！陰(yin)(yin)符經(jing)(jing)三(san)百余字(zi)，句句甘露(lu)，字(zi)字(zi)珠玉，示(shi)性命不(bu)死(si)之(zhi)(zhi)(zhi)(zhi)方，開萬世修真之(zhi)(zhi)(zhi)(zhi)路，天(tian)機大露(lu)，后(hou)世丹經(jing)(jing)子(zi)書，雖(sui)譬喻千(qian)般，無(wu)(wu)(wu)(wu)非(fei)(fei)申明陰(yin)(yin)陽(yang)相(xiang)勝(sheng)之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，有(you)志者(zhe)(zhe)若見(jian)此經(jing)(jing)，誠心敬閱(yue)，求師一(yi)(yi)訣，倘能直下承當，大悟大徹，勤而(er)(er)行之(zhi)(zhi)(zhi)(zhi)，以應(ying)八百之(zhi)(zhi)(zhi)(zhi)讖，有(you)何不(bu)可？