芒果视频下载

基本介紹

據說《陰符經》是唐朝著名道士李(li)(li)筌在河南(nan)省境內的(de)(de)(de)登封(feng)嵩山(shan)少室虎口巖石壁中發現的(de)(de)(de)，此后(hou)才傳抄流行(xing)于(yu)世(shi)。根據李(li)(li)筌對本經典的(de)(de)(de)解釋著作《黃帝陰符經疏》，可(ke)以把(ba)它的(de)(de)(de)內容概(gai)括為(wei)兩個部分(fen)：首先講述觀察自然(ran)界(jie)及其(qi)發展變化的(de)(de)(de)客觀規律，所(suo)以，天性(xing)運行(xing)為(wei)自然(ran)規律，人(ren)心則順應(ying)自然(ran)規律；其(qi)次闡明了(le)天、地、人(ren)生(sheng)殺的(de)(de)(de)變化情(qing)況(kuang)，人(ren)的(de)(de)(de)生(sheng)殺之氣的(de)(de)(de)和(he)收，應(ying)與自然(ran)同步，才能(neng)把(ba)握好事物成功(gong)的(de)(de)(de)機遇。然(ran)后(hou)，闡明人(ren)后(hou)天稟性(xing)巧(qiao)拙的(de)(de)(de)生(sheng)成和(he)耳目(mu)口鼻的(de)(de)(de)正(zheng)確(que)運用，主要效法自然(ran)五行(xing)相(xiang)生(sheng)原則，修煉自身。

內容介紹

正文

《神(shen)仙抱一 ——演道章上》

觀天(tian)之(zhi)道，執天(tian)之(zhi)行(xing)，盡(jin)矣(yi)。天(tian)有(you)五(wu)賊，見之(zhi)者昌。五(wu)賊在(zai)(zai)心，施(shi)行(xing)于(yu)天(tian)。宇宙在(zai)(zai)乎手(shou)，萬化生(sheng)乎身(shen)。天(tian)性，人(ren)(ren)也(ye)。人(ren)(ren)心，機(ji)(ji)也(ye)。立(li)天(tian)之(zhi)道，以(yi)定人(ren)(ren)也(ye)。天(tian)發殺機(ji)(ji)，移(yi)星易宿。地(di)發殺機(ji)(ji)，龍蛇起陸。人(ren)(ren)發殺機(ji)(ji)，天(tian)地(di)反(fan)覆。天(tian)人(ren)(ren)合(he)發，萬化定基(ji)。性有(you)巧(qiao)拙，可以(yi)伏(fu)藏。九(jiu)竅之(zhi)邪，在(zai)(zai)乎三(san)要(yao)，可以(yi)動靜。火生(sheng)于(yu)木，禍發必克(ke)。奸生(sheng)于(yu)國，時動必潰。知之(zhi)修之(zhi)，謂(wei)之(zhi)圣人(ren)(ren)。天(tian)生(sheng)天(tian)殺，道之(zhi)理也(ye)。

《富(fu)國安民 ——演法章中》

天地(di)，萬(wan)物之(zhi)盜。萬(wan)物，人之(zhi)盜。人，萬(wan)物之(zhi)盜。三(san)(san)盜既(ji)宜，三(san)(san)才既(ji)安。故曰：“食其(qi)(qi)時，百(bai)骸理。動其(qi)(qi)機(ji)(ji)，萬(wan)化(hua)安。”人知其(qi)(qi)神(shen)(shen)(shen)之(zhi)神(shen)(shen)(shen)，不知其(qi)(qi)不神(shen)(shen)(shen)所以神(shen)(shen)(shen)也。日月有(you)數，小大有(you)定(ding)。圣功生焉，神(shen)(shen)(shen)明(ming)出焉。其(qi)(qi)盜機(ji)(ji)也，天下莫能見(jian)，莫能知。君(jun)子得(de)之(zhi)固窮，小人得(de)之(zhi)輕命。

《強兵戰勝 ——演術章下》

瞽者(zhe)(zhe)善聽，聾者(zhe)(zhe)善視。絕利一源，用師十(shi)倍。三返晝(zhou)夜，用師萬(wan)倍。心生(sheng)(sheng)于(yu)(yu)物(wu)(wu)，死(si)(si)于(yu)(yu)物(wu)(wu)，機在(zai)目(mu)。天(tian)之(zhi)(zhi)無恩(en)，而(er)(er)大恩(en)生(sheng)(sheng)。迅雷烈風，莫不(bu)(bu)(bu)蠢然。至(zhi)(zhi)樂性(xing)余(yu)，至(zhi)(zhi)靜性(xing)廉。天(tian)之(zhi)(zhi)至(zhi)(zhi)私，用之(zhi)(zhi)至(zhi)(zhi)公。禽(qin)之(zhi)(zhi)制在(zai)氣。生(sheng)(sheng)者(zhe)(zhe)，死(si)(si)之(zhi)(zhi)根。死(si)(si)者(zhe)(zhe)，生(sheng)(sheng)之(zhi)(zhi)根。恩(en)生(sheng)(sheng)于(yu)(yu)害，害生(sheng)(sheng)于(yu)(yu)恩(en)。愚人(ren)以(yi)天(tian)地(di)文理(li)圣，我(wo)(wo)以(yi)時(shi)物(wu)(wu)文理(li)哲。人(ren)以(yi)愚虞圣，我(wo)(wo)以(yi)不(bu)(bu)(bu)愚虞圣。人(ren)以(yi)奇(qi)期圣,我(wo)(wo)以(yi)不(bu)(bu)(bu)奇(qi)期圣。沉水(shui)入火(huo)，自取滅(mie)亡。自然之(zhi)(zhi)道靜，故(gu)天(tian)地(di)萬(wan)物(wu)(wu)生(sheng)(sheng)。天(tian)地(di)之(zhi)(zhi)道浸，故(gu)陰陽(yang)勝(sheng)。陰陽(yang)推而(er)(er)變化順矣。圣人(ren)知(zhi)自然之(zhi)(zhi)道不(bu)(bu)(bu)可(ke)違，因而(er)(er)制之(zhi)(zhi)。至(zhi)(zhi)靜之(zhi)(zhi)道，律歷所不(bu)(bu)(bu)能契。爰有(you)奇(qi)器，是生(sheng)(sheng)萬(wan)象，八卦甲子，神機鬼藏。陰陽(yang)相(xiang)勝(sheng)之(zhi)(zhi)術，昭昭乎盡乎象矣。

陰符經注序

陰(yin)符(fu)經(jing)三百余字，其(qi)(qi)言(yan)深奧，其(qi)(qi)理精微，鑿開混沌，剖(pou)析鴻濛(meng)，演(yan)造化之(zhi)(zhi)秘，闡性命之(zhi)(zhi)幽，為(wei)(wei)古(gu)今(jin)來修(xiu)道(dao)(dao)第一部真(zhen)經(jing)。唐陸龜(gui)蒙謂(wei)黃(huang)(huang)帝(di)(di)所著，宋陳淵謂(wei)黃(huang)(huang)帝(di)(di)受(shou)於廣成(cheng)子(zi)，朱(zhu)文公亦謂(wei)黃(huang)(huang)帝(di)(di)著，邵(shao)堯夫謂(wei)戰(zhan)國時(shi)書(shu)，程伊川又(you)謂(wei)非商末即周末時(shi)書(shu)。其(qi)(qi)說(shuo)紛(fen)紛(fen)，各述(shu)所知，究無(wu)定見。以予論之(zhi)(zhi)，世(shi)皆傳(chuan)為(wei)(wei)黃(huang)(huang)帝(di)(di)陰(yin)符(fu)經(jing)，丹經(jing)子(zi)書(shu)，俱謂(wei)陰(yin)符(fu)經(jing)系(xi)黃(huang)(huang)帝(di)(di)所作，考之(zhi)(zhi)文字，始於黃(huang)(huang)帝(di)(di)，興于(yu)唐虞夏商，或者(zhe)(zhe)黃(huang)(huang)帝(di)(di)撰作，口口相傳(chuan)，不記文字，后世(shi)成(cheng)真(zhen)仙侶，筆(bi)之(zhi)(zhi)於書(shu)，流傳(chuan)世(shi)間，亦未可定。就其(qi)(qi)世(shi)傳(chuan)之(zhi)(zhi)說(shuo)，丹經(jing)之(zhi)(zhi)載，謂(wei)黃(huang)(huang)帝(di)(di)著之(zhi)(zhi)，亦無(wu)不可，但此書(shu)沿訛已(yi)久，苦無(wu)善本(ben)，字句(ju)差錯者(zhe)(zhe)極多(duo)，或借驪(li)山老姥百言(yan)演(yan)道(dao)(dao)、百言(yan)演(yan)法、百言(yan)演(yan)術之(zhi)(zhi)說(shuo)，紊亂圣道(dao)(dao)，以盲(mang)引盲(mang)；更有借伊呂張果(guo)子(zi)房孔明(ming)注語欺(qi)世(shi)惑人者(zhe)(zhe)，似此魚(yu)目混珠，指鹿為(wei)(wei)馬，大失真(zhen)經(jing)妙旨(zhi)。予于(yu)乾隆四十四年，歲次己亥(hai)，於南臺深處，取(qu)諸家注本(ben)，校正字句(ju)，細(xi)心斟酌(zhuo)，略釋數語，述(shu)其(qi)(qi)大意，掃邪救正，以破狂言(yan)亂語之(zhi)(zhi)弊，高明(ming)者(zhe)(zhe)自能(neng)辨之(zhi)(zhi)。

時 大(da)清嘉慶三年(nian)歲次(ci)戊午九月九日棲云山(shan)素(su)樸(pu)散人(ren)悟(wu)元(yuan)子劉一明敘於自在(zai)窩中

其他信息

陰符經注解跋

陰(yin)(yin)符經者，黃帝(di)演道(dao)書也。而談兵(bing)之(zhi)(zhi)(zhi)(zhi)家，視為(wei)天(tian)時(shi)孤虛旺相(xiang)之(zhi)(zhi)(zhi)(zhi)理(li)，人事(shi)進退存(cun)亡之(zhi)(zhi)(zhi)(zhi)因，即(ji)緇(zi)黃之(zhi)(zhi)(zhi)(zhi)流(liu)，淺窺(kui)圣(sheng)經，謬(miu)(miu)為(wei)注(zhu)疏者亦不少，不幾(ji)誤璞為(wei)鼠，以青作黃乎？我(wo)悟(wu)元老師，造(zao)性(xing)命之(zhi)(zhi)(zhi)(zhi)精，證天(tian)人之(zhi)(zhi)(zhi)(zhi)奧，體(ti)古圣(sheng)覺世之(zhi)(zhi)(zhi)(zhi)婆心，思發其(qi)覆(fu)，憫后學窮理(li)而無門(men)，詳為(wei)之(zhi)(zhi)(zhi)(zhi)解，掃諸說之(zhi)(zhi)(zhi)(zhi)悖謬(miu)(miu)，詮(quan)陰(yin)(yin)符之(zhi)(zhi)(zhi)(zhi)肯(ken)綮(qi)，其(qi)中盡(jin)性(xing)至命之(zhi)(zhi)(zhi)(zhi)學，有為(wei)無為(wei)之(zhi)(zhi)(zhi)(zhi)理(li)，靡不詳明(ming)且備，將數千年(nian)埋(mai)沒之(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)符，至今原(yuan)旨畢露(lu)，而無余蘊矣(yi)。經云：觀(guan)天(tian)之(zhi)(zhi)(zhi)(zhi)道(dao)，執天(tian)之(zhi)(zhi)(zhi)(zhi)行，盡(jin)矣(yi)。仆則曰：圣(sheng)經之(zhi)(zhi)(zhi)(zhi)精，圣(sheng)道(dao)之(zhi)(zhi)(zhi)(zhi)微(wei)，盡(jin)矣(yi)。

大清嘉慶三年歲次戊午九月九日(ri) 受業門人 王附青 云峰(feng)甫 沐(mu)手(shou)敬題 軒(xuan)轅黃帝(di)著(zhu)

洮陽門人 張陽全(quan) 校閱

悟元子(zi) 劉一明 注

后學 陶鑄(zhu)靈 重刊(kan)

陰者(zhe)，暗(an)也(ye)，默(mo)(mo)也(ye)，人(ren)莫能(neng)見，莫能(neng)知(zhi)，而(er)己獨見獨知(zhi)之謂；符(fu)(fu)者(zhe)，契也(ye)，兩(liang)而(er)相合(he)(he)，彼此(ci)如一之謂；經(jing)者(zhe)，徑也(ye)，道也(ye)，常也(ye)，常行之道，經(jing)久不(bu)易(yi)之謂。陰符(fu)(fu)經(jing)即(ji)神明暗(an)運，默(mo)(mo)契造(zao)化(hua)之道。默(mo)(mo)契造(zao)化(hua)，則(ze)人(ren)與天合(he)(he)，一動(dong)一靜，皆是天機，人(ren)亦一天矣。上中下三(san)(san)篇(pian)，無非申明陰符(fu)(fu)經(jing)三(san)(san)字(zi)，會(hui)得陰符(fu)(fu)經(jing)三(san)(san)字(zi)，則(ze)三(san)(san)篇(pian)大(da)意可推(tui)而(er)知(zhi)矣。

上篇

觀天之(zhi)道(dao)，執天之(zhi)行，盡矣(yi)。

性(xing)命之(zhi)(zhi)道，一天(tian)(tian)道也(ye)。天(tian)(tian)之(zhi)(zhi)道，陰(yin)陽之(zhi)(zhi)道耳。修(xiu)道者能(neng)知(zhi)天(tian)(tian)道之(zhi)(zhi)奧妙(miao)，而神明默運，竊陰(yin)陽之(zhi)(zhi)氣，奪造化之(zhi)(zhi)權，可以(yi)長(chang)生不死，可以(yi)無(wu)生無(wu)死，然其最要處，則(ze)在能(neng)觀(guan)(guan)能(neng)執耳。何謂觀(guan)(guan)？格物(wu)致(zhi)知(zhi)之(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)，極深研幾之(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)，心知(zhi)神會之(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)，回光返照之(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)，不隱不瞞之(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)；何謂執？專心致(zhi)志之(zhi)(zhi)為(wei)(wei)(wei)(wei)執，身體力(li)行之(zhi)(zhi)為(wei)(wei)(wei)(wei)執，愈久愈力(li)之(zhi)(zhi)為(wei)(wei)(wei)(wei)執，無(wu)過(guo)不及之(zhi)(zhi)為(wei)(wei)(wei)(wei)執，始終如一之(zhi)(zhi)為(wei)(wei)(wei)(wei)執。觀(guan)(guan)天(tian)(tian)道，無(wu)為(wei)(wei)(wei)(wei)之(zhi)(zhi)功(gong)，頓悟(wu)也(ye)，所以(yi)了性(xing)；執天(tian)(tian)行，有為(wei)(wei)(wei)(wei)之(zhi)(zhi)學，漸修(xiu)也(ye)，所以(yi)了命。能(neng)觀(guan)(guan)能(neng)執，用陰(yin)陽之(zhi)(zhi)道以(yi)脫陰(yin)陽，依世(shi)(shi)間法而出世(shi)(shi)間，性(xing)命俱了，心法兩忘，超(chao)出天(tian)(tian)地，永(yong)劫長(chang)存，只此(ci)二句，即是(shi)(shi)成仙成佛(fo)之(zhi)(zhi)天(tian)(tian)梯，為(wei)(wei)(wei)(wei)圣為(wei)(wei)(wei)(wei)賢之(zhi)(zhi)大道，外此(ci)者，皆是(shi)(shi)旁門曲徑，邪(xie)說淫辭，故(gu)曰(yue)盡矣(yi)。

天有五(wu)賊，見之者昌。

五(wu)(wu)賊(zei)(zei)者，金木水(shui)火(huo)(huo)土(tu)(tu)也。天(tian)以(yi)(yi)陰陽(yang)五(wu)(wu)行化生(sheng)(sheng)(sheng)萬物，氣以(yi)(yi)成形，而(er)(er)(er)人即(ji)受此(ci)氣以(yi)(yi)生(sheng)(sheng)(sheng)以(yi)(yi)長，但自(zi)陽(yang)極生(sheng)(sheng)(sheng)陰，先天(tian)入於后天(tian)，五(wu)(wu)行不能和合，自(zi)相賊(zei)(zei)害，各一(yi)其性，木以(yi)(yi)金為(wei)賊(zei)(zei)，金以(yi)(yi)火(huo)(huo)為(wei)賊(zei)(zei)，火(huo)(huo)以(yi)(yi)水(shui)為(wei)賊(zei)(zei)，水(shui)以(yi)(yi)土(tu)(tu)為(wei)賊(zei)(zei)，土(tu)(tu)以(yi)(yi)木為(wei)賊(zei)(zei)，是謂天(tian)之(zhi)(zhi)五(wu)(wu)賊(zei)(zei)也。惟此(ci)五(wu)(wu)賊(zei)(zei)，百姓日用而(er)(er)(er)不知，順行其氣，以(yi)(yi)故生(sheng)(sheng)(sheng)而(er)(er)(er)死，死而(er)(er)(er)生(sheng)(sheng)(sheng)，生(sheng)(sheng)(sheng)死不已。若有見(jian)之(zhi)(zhi)者，逆(ni)施造化，顛(dian)倒五(wu)(wu)行，金本(ben)(ben)克木，木反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)成器；木本(ben)(ben)克土(tu)(tu)，土(tu)(tu)反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)生(sheng)(sheng)(sheng)榮；土(tu)(tu)本(ben)(ben)克水(shui)，水(shui)反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)不泛；水(shui)本(ben)(ben)克火(huo)(huo)，火(huo)(huo)反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)不燥(zao)；火(huo)(huo)本(ben)(ben)克金，金反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)生(sheng)(sheng)(sheng)明；克中有生(sheng)(sheng)(sheng)，五(wu)(wu)賊(zei)(zei)轉而(er)(er)(er)為(wei)五(wu)(wu)寶，一(yi)氣混(hun)然(ran)，還(huan)元返本(ben)(ben)，豈不昌乎！

五賊在心(xin)，施行于天。宇宙(zhou)在乎手，萬化生乎身。

人(ren)(ren)秉五(wu)行之(zhi)(zhi)氣(qi)而生身(shen)(shen)，身(shen)(shen)中(zhong)即具五(wu)行之(zhi)(zhi)氣(qi)。然心(xin)者(zhe)身(shen)(shen)之(zhi)(zhi)主，身(shen)(shen)者(zhe)心(xin)之(zhi)(zhi)室(shi)，五(wu)賊在身(shen)(shen)，實在心(xin)也(ye)。但心(xin)有人(ren)(ren)心(xin)道心(xin)之(zhi)(zhi)分；人(ren)(ren)心(xin)用(yong)事，則五(wu)賊發而為(wei)(wei)喜怒(nu)哀(ai)樂欲之(zhi)(zhi)五(wu)物；道心(xin)用(yong)事，則五(wu)賊變而為(wei)(wei)仁(ren)義禮智(zhi)信(xin)之(zhi)(zhi)五(wu)德。若能(neng)觀天而明五(wu)行之(zhi)(zhi)消息，以(yi)(yi)道心(xin)為(wei)(wei)運用(yong)，一(yi)步(bu)一(yi)趨(qu)，盡出(chu)於天而不(bu)(bu)由(you)人(ren)(ren)，宇宙(zhou)雖大，如在手掌之(zhi)(zhi)中(zhong)；萬化雖多(duo)，不(bu)(bu)出(chu)一(yi)身(shen)(shen)之(zhi)(zhi)內；攢五(wu)行而合四象，以(yi)(yi)了性命，可不(bu)(bu)難矣。

天性，人(ren)也。人(ren)心，機也。立(li)天之道，以定(ding)人(ren)也。

天(tian)(tian)(tian)性(xing)(xing)者(zhe)(zhe)，天(tian)(tian)(tian)賦之(zhi)性(xing)(xing)，即真(zhen)(zhen)如之(zhi)性(xing)(xing)，所(suo)謂真(zhen)(zhen)心(xin)(xin)(xin)，不(bu)識不(bu)知，順帝之(zhi)則，而(er)人(ren)(ren)得以為人(ren)(ren)者(zhe)(zhe)是也；人(ren)(ren)心(xin)(xin)(xin)者(zhe)(zhe)，氣(qi)質之(zhi)性(xing)(xing)，即知識之(zhi)性(xing)(xing)，所(suo)謂機心(xin)(xin)(xin)，見景生情，隨(sui)風揚波，而(er)人(ren)(ren)因之(zhi)有生有死者(zhe)(zhe)是也。天(tian)(tian)(tian)性(xing)(xing)者(zhe)(zhe)，天(tian)(tian)(tian)機，即是天(tian)(tian)(tian)道；人(ren)(ren)心(xin)(xin)(xin)者(zhe)(zhe)，人(ren)(ren)機，即是人(ren)(ren)道。守(shou)天(tian)(tian)(tian)機者(zhe)(zhe)存，順人(ren)(ren)機者(zhe)(zhe)亡。惟大圣(sheng)人(ren)(ren)觀天(tian)(tian)(tian)道，執天(tian)(tian)(tian)行，中立不(bu)倚，寂然不(bu)動，感而(er)遂通，修真(zhen)(zhen)性(xing)(xing)而(er)化氣(qi)性(xing)(xing)，守(shou)天(tian)(tian)(tian)道而(er)定人(ren)(ren)心(xin)(xin)(xin)，不(bu)使有一毫客氣(qi)雜於方寸之(zhi)內也。

天發殺(sha)機，移(yi)星(xing)易宿；地發殺(sha)機，龍蛇起陸；人發殺(sha)機，天地反(fan)覆；天人合(he)發，萬變(bian)定基。

殺(sha)(sha)機者，陰(yin)肅之(zhi)氣，所以傷物也；然無(wu)陰(yin)不能(neng)生(sheng)陽，非殺(sha)(sha)無(wu)以衛生(sheng)，故天(tian)之(zhi)殺(sha)(sha)機一發(fa)，則(ze)周而(er)復始，而(er)星宿(su)移轉，斗柄回(hui)寅；地(di)(di)之(zhi)殺(sha)(sha)機一發(fa)，則(ze)剝(bo)極而(er)復，龍(long)蛇起陸，靜(jing)極又(you)動；惟(wei)人(ren)也亦俱一天(tian)地(di)(di)也，亦有此陰(yin)陽也，若能(neng)效(xiao)天(tian)法地(di)(di)，運動殺(sha)(sha)機，則(ze)五行顛倒而(er)地(di)(di)天(tian)交泰(tai)，何則(ze)？人(ren)心若與天(tian)心合，顛倒陰(yin)陽只片時。天(tian)時人(ren)事合而(er)一之(zhi)，則(ze)萬(wan)物變化之(zhi)根(gen)基即(ji)於此而(er)定矣。中(zhong)庸所謂致中(zhong)和，天(tian)地(di)(di)位焉，萬(wan)物育(yu)焉者，即(ji)此也。

性(xing)有巧拙，可(ke)以伏藏。

人秉(bing)陰陽之(zhi)氣(qi)(qi)以(yi)成(cheng)形，具良(liang)知(zhi)良(liang)能以(yi)為性(xing)(xing)(xing)，性(xing)(xing)(xing)無不善，而氣(qi)(qi)有清(qing)濁。秉(bing)氣(qi)(qi)清(qing)者為巧，秉(bing)氣(qi)(qi)濁者為拙。性(xing)(xing)(xing)巧者多機謀(mou)，性(xing)(xing)(xing)拙者多貪癡。巧性(xing)(xing)(xing)拙性(xing)(xing)(xing)皆系(xi)氣(qi)(qi)質(zhi)之(zhi)性(xing)(xing)(xing)，人心(xin)主事，非本來之(zhi)天(tian)性(xing)(xing)(xing)。修(xiu)真(zhen)之(zhi)道(dao)，采先天(tian)，化后天(tian)，而一切巧拙之(zhi)性(xing)(xing)(xing)，皆伏(fu)藏(zang)而不用(yong)矣。

九竅(qiao)之邪，在(zai)乎三要(yao)，可以動靜(jing)。

九竅者，人(ren)(ren)(ren)身上(shang)七竅，下二竅也；三(san)要者，耳(er)目口(kou)(kou)也。人(ren)(ren)(ren)身九竅皆受邪之(zhi)(zhi)(zhi)處，而九竅之(zhi)(zhi)(zhi)中，惟(wei)耳(er)目口(kou)(kou)三(san)者為招邪之(zhi)(zhi)(zhi)要口(kou)(kou)，耳(er)聽聲則精搖，目視色(se)則神(shen)(shen)馳，口(kou)(kou)多言(yan)則氣(qi)(qi)(qi)散(san)，精氣(qi)(qi)(qi)神(shen)(shen)一傷，則全身衰敗，性(xing)命未有不(bu)喪者。人(ren)(ren)(ren)能(neng)收視，返聽，希言(yan)，閉其(qi)要口(kou)(kou)，委志虛無，內(nei)念不(bu)出，外念不(bu)入，精氣(qi)(qi)(qi)神(shen)(shen)三(san)品大藥凝結(jie)不(bu)散(san)，九竅可以動(dong)，可以靜，動(dong)之(zhi)(zhi)(zhi)靜之(zhi)(zhi)(zhi)，盡是天機，并無人(ren)(ren)(ren)機，更何有邪氣(qi)(qi)(qi)之(zhi)(zhi)(zhi)不(bu)消滅哉！

火生于(yu)木，禍發(fa)必(bi)克；奸生于(yu)國，時(shi)動必(bi)潰。知之(zhi)修之(zhi)，謂(wei)之(zhi)圣人(ren)。

火喻(yu)邪(xie)心，木(mu)喻(yu)性(xing)，奸(jian)譬陰(yin)惡，國譬身(shen)(shen)。木(mu)本生火，火發(fa)而(er)(er)禍(huo)及(ji)木(mu)，則木(mu)克(ke)；邪(xie)生於心，邪(xie)發(fa)而(er)(er)禍(huo)及(ji)心，則性(xing)亂；國中有(you)奸(jian)，奸(jian)動而(er)(er)潰其國，則國亡；陰(yin)藏於身(shen)(shen)，陰(yin)盛而(er)(er)敗其身(shen)(shen)，則命傾(qing)；身(shen)(shen)心受累(lei)，性(xing)命隨之，於此而(er)(er)知(zhi)潛修(xiu)密煉，觀天道，執天行，降伏身(shen)(shen)心，保全性(xing)命，不為后天五行所(suo)拘者，非圣人其誰與歸？

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

《陰符經(jing)(jing)》即是《遁甲經(jing)(jing)》的元始經(jing)(jing)笈，不(bu)為(wei)后(hou)世所知，多被誤解作(zuo)道家修煉之術的丹經(jing)(jing)，總是牽強附會，文(wen)不(bu)對題，斷章取義，雜湊成文(wen)，不(bu)能全文(wen)貫(guan)通(tong)，首尾一氣(qi)。今用“遁甲”揭其秘，一氣(qi)貫(guan)注，層次(ci)井然(ran)，全文(wen)通(tong)暢，豁(huo)然(ran)冰(bing)釋，樂(le)與愛好者共賞之。

經曰(yue)：觀(guan)天(tian)之道(dao)，執天(tian)之行，盡矣。

此節是(shi)(shi)全經(jing)(jing)之(zhi)總綱(gang)，學說之(zhi)根據(ju)。高度概括了(le)《陰(yin)符經(jing)(jing)》總體(ti)內容(rong)，故曰：“盡矣”。“觀(guan)天(tian)(tian)之(zhi)道”謂“天(tian)(tian)之(zhi)道”用“觀(guan)”而(er)取(qu)得(de)。不(bu)但有其客(ke)觀(guan)根據(ju)，而(er)且有其具(ju)體(ti)方法(fa)，而(er)非空洞理論。自有古天(tian)(tian)文學內容(rong)，包括古代星占學在(zai)內。但全文中并未提及三(san)垣(yuan)二十八(ba)宿，五(wu)星凌犯等星占天(tian)(tian)象(xiang)(xiang)內容(rong)之(zhi)事。由是(shi)(shi)可知，《陰(yin)符》著者是(shi)(shi)從(cong)星占學的(de)另(ling)一分(fen)支，以天(tian)(tian)象(xiang)(xiang)實體(ti)運動為依據(ju)，即是(shi)(shi)應用天(tian)(tian)道運行規律(lv)所反映出(chu)的(de)干支八(ba)卦，建立起一門有天(tian)(tian)道依據(ju)的(de)數(shu)術(shu)系統遁(dun)甲(jia)式體(ti)系。經(jing)(jing)文明(ming)示“爰有奇(qi)器，是(shi)(shi)生萬象(xiang)(xiang)，八(ba)卦甲(jia)子，神機(ji)鬼藏，陰(yin)陽相勝之(zhi)術(shu)昭昭乎(hu)進乎(hu)象(xiang)(xiang)矣。”就是(shi)(shi)遁(dun)甲(jia)式的(de)明(ming)證。

中國古代一切傳統學術(shu)，皆是(shi)首重天(tian)道，遁甲式亦不(bu)能例外。但與六壬、太(tai)乙之術(shu)不(bu)同，各(ge)(ge)有(you)其特色(se)。合稱“三式”之學。遁甲以九宮為框(kuang)架，六壬以十二地支(zhi)為框(kuang)架，太(tai)乙以九宮十六神為框(kuang)架。太(tai)乙占(zhan)國運，遁甲占(zhan)兵機，六壬占(zhan)百(bai)事，各(ge)(ge)有(you)重點，亦各(ge)(ge)無不(bu)占(zhan)，然(ran)均不(bu)離以“干(gan)支(zhi)”為根據。古人發明“干(gan)支(zhi)”頗不(bu)容(rong)易(yi)。看起來很簡(jian)單，要知其所以然(ran)和探索其客觀根據就(jiu)不(bu)容(rong)易(yi)。不(bu)論醫卜星相，天(tian)文地理，宗(zong)教神學等等，無有(you)不(bu)涉及干(gan)支(zhi)者(zhe)。

“干支(zhi)”是(shi)古天(tian)(tian)文(wen)學家研究(jiu)(jiu)的(de)(de)成果結晶，是(shi)天(tian)(tian)體運(yun)行規(gui)律(lv)的(de)(de)高度(du)反映。它在(zai)天(tian)(tian)文(wen)學中(zhong)的(de)(de)客(ke)觀根據(ju)尚未引(yin)起研究(jiu)(jiu)者的(de)(de)足夠重視，故(gu)不見有人具體揭(jie)示。各(ge)著作之中(zhong)，包(bao)括天(tian)(tian)文(wen)學史之中(zhong)，皆多從(cong)說文(wen)解字訓詁考釋，卻缺乏從(cong)古天(tian)(tian)文(wen)學中(zhong)具體落實。遂(sui)至(zhi)認為(wei)干支(zhi)屬抽象概(gai)念，記時符號而已，其實質卻鮮(xian)為(wei)人知。將本來(lai)科(ke)學的(de)(de)東西(xi)，未能加(jia)以充分(fen)認識，反而被誤認為(wei)是(shi)甚至(zhi)肯定是(shi)“唯心(xin)”的(de)(de)和“迷(mi)信”的(de)(de)東西(xi)。

“八(ba)(ba)(ba)(ba)卦(gua)”是形象思(si)維和(he)邏(luo)輯推理所應用(yong)(yong)(yong)的(de)(de)符(fu)號系統，用(yong)(yong)(yong)之(zhi)(zhi)以(yi)通神(shen)明(ming)之(zhi)(zhi)德，以(yi)類萬(wan)物(wu)之(zhi)(zhi)情(qing)。在(zai)遁(dun)甲(jia)(jia)式(shi)中，八(ba)(ba)(ba)(ba)卦(gua)通天(tian)地人(ren)三(san)盤之(zhi)(zhi)體(ti)，其(qi)(qi)(qi)側(ce)重(zhong)在(zai)于(yu)(yu)“空(kong)(kong)(kong)間(jian)”方位(wei)(wei)的(de)(de)反(fan)(fan)映和(he)事物(wu)形象的(de)(de)歸(gui)屬。自宋(song)代而(er)(er)后(hou)，八(ba)(ba)(ba)(ba)卦(gua)又有(you)先后(hou)天(tian)之(zhi)(zhi)分。遁(dun)甲(jia)(jia)式(shi)所用(yong)(yong)(yong)為(wei)后(hou)天(tian)文王八(ba)(ba)(ba)(ba)卦(gua)，未提先天(tian)伏羲八(ba)(ba)(ba)(ba)卦(gua)。可知(zhi)《陰符(fu)》所用(yong)(yong)(yong)自應是“文王后(hou)天(tian)八(ba)(ba)(ba)(ba)卦(gua)”無疑。《陰符(fu)經(jing)》所用(yong)(yong)(yong)八(ba)(ba)(ba)(ba)卦(gua)甲(jia)(jia)子(zi)，雖(sui)是時空(kong)(kong)(kong)統一(yi)的(de)(de)，但(dan)又是有(you)所側(ce)重(zhong)的(de)(de)。干(gan)支(zhi)雖(sui)可表示空(kong)(kong)(kong)間(jian)方位(wei)(wei)，其(qi)(qi)(qi)重(zhong)點乃在(zai)于(yu)(yu)“時間(jian)”的(de)(de)反(fan)(fan)映。八(ba)(ba)(ba)(ba)卦(gua)雖(sui)可表示時間(jian)，其(qi)(qi)(qi)要端多主于(yu)(yu)“空(kong)(kong)(kong)間(jian)”方位(wei)(wei)的(de)(de)反(fan)(fan)映。故(gu)自古皆采用(yong)(yong)(yong)干(gan)支(zhi)記(ji)時，而(er)(er)不用(yong)(yong)(yong)八(ba)(ba)(ba)(ba)卦(gua)記(ji)時。《遁(dun)甲(jia)(jia)》用(yong)(yong)(yong)八(ba)(ba)(ba)(ba)卦(gua)作(zuo)“三(san)盤”的(de)(de)定位(wei)(wei)式(shi)，天(tian)干(gan)從中順逆演布(bu)，體(ti)現時空(kong)(kong)(kong)統一(yi)的(de)(de)變化模擬。可見古人(ren)立(li)法的(de)(de)合理性及其(qi)(qi)(qi)智慧的(de)(de)陳跡。用(yong)(yong)(yong)圖以(yi)明(ming)之(zhi)(zhi)。

“執天之(zhi)行(xing)(xing)(xing)”，即是(shi)根(gen)據(ju)(ju)“觀(guan)天道(dao)”所獲(huo)的(de)(de)天道(dao)運行(xing)(xing)(xing)規律(lv)的(de)(de)記(ji)時“干支”為依據(ju)(ju)，法(fa)天則地演布(bu)奇門(men)，得出千變萬化之(zhi)一(yi)幕(mu)，用作預測和決策的(de)(de)行(xing)(xing)(xing)事指導，爭取計劃的(de)(de)勝(sheng)利。故曰：“執天之(zhi)行(xing)(xing)(xing)盡矣”。是(shi)有具體數術(shu)內(nei)容的(de)(de)，而(er)非空(kong)洞詞句。

（二）

故天有(you)五賊(zei)，見(jian)之者昌；五賊(zei)在(zai)心，施行于天；宇宙在(zai)乎(hu)(hu)手，萬化生(sheng)乎(hu)(hu)身。

此節從總(zong)綱而展開論述。“故”即所以，乃申述“觀天之道(dao)”的(de)具體內容(rong)。

“天(tian)(tian)(tian)(tian)有(you)五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)”之(zhi)(zhi)(zhi)“賊(zei)(zei)(zei)”，即(ji)(ji)盜賊(zei)(zei)(zei)之(zhi)(zhi)(zhi)“賊(zei)(zei)(zei)”。賊(zei)(zei)(zei)與盜對，經文(wen)(wen)(wen)中(zhong)有(you)“五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)三盜”之(zhi)(zhi)(zhi)說(shuo)。“賊(zei)(zei)(zei)”為(wei)明(ming)(ming)取強奪，“盜”為(wei)暗地(di)偷(tou)竊。即(ji)(ji)指盜竊天(tian)(tian)(tian)(tian)機(ji)有(you)明(ming)(ming)暗兩個(ge)方面。有(you)形象思維與理化思維，皆有(you)具體(ti)內(nei)容。天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)即(ji)(ji)金木(mu)水(shui)(shui)火土(tu)五(wu)(wu)(wu)(wu)星(xing)(xing)(xing)在天(tian)(tian)(tian)(tian)道中(zhong)運行(xing)(xing)(xing)(xing)(xing)，占(zhan)星(xing)(xing)(xing)家可(ke)以(yi)(yi)明(ming)(ming)白(bai)地(di)觀察到它(ta)們順逆留(liu)伏的運行(xing)(xing)(xing)(xing)(xing)，沖(chong)巳凌犯(fan)的現(xian)象，芒角動搖的狀態，以(yi)(yi)及隱(yin)顯五(wu)(wu)(wu)(wu)色(se)，九(jiu)洲(zhou)分野等，與人間社會相聯系，作出災(zai)祥的判斷(duan)。在《唐開元占(zhan)經》《太白(bai)陰經》《乙(yi)巳占(zhan)》《蘭臺(tai)(tai)秘苑(yuan)》和《天(tian)(tian)(tian)(tian)文(wen)(wen)(wen)大成(cheng)》《歷代(dai)(dai)(dai)天(tian)(tian)(tian)(tian)文(wen)(wen)(wen)律歷等志(zhi)》中(zhong)有(you)豐富的記(ji)載。但(dan)是(shi)，《陰符(fu)經》著者明(ming)(ming)顯地(di)是(shi)“星(xing)(xing)(xing)占(zhan)術”的另一(yi)分支(zhi)，不(bu)(bu)用(yong)(yong)(yong)(yong)守候靈臺(tai)(tai)（觀測(ce)(ce)臺(tai)(tai)）的辛苦，只從(cong)古天(tian)(tian)(tian)(tian)文(wen)(wen)(wen)家精(jing)辟創作反(fan)映“天(tian)(tian)(tian)(tian)道”規律的“干(gan)(gan)支(zhi)”這(zhe)個(ge)天(tian)(tian)(tian)(tian)機(ji)來(lai)(lai)推演(yan)(yan)，從(cong)形象思維飛躍到理性(xing)思維。諸如“六(liu)壬(ren)”“太乙(yi)”“子平”等等數術，無不(bu)(bu)根據(ju)干(gan)(gan)支(zhi)來(lai)(lai)推演(yan)(yan)。特別是(shi)《遁甲》式，將天(tian)(tian)(tian)(tian)道運行(xing)(xing)(xing)(xing)(xing)中(zhong)的金木(mu)水(shui)(shui)火土(tu)五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)星(xing)(xing)(xing)和天(tian)(tian)(tian)(tian)體(ti)空(kong)間定位的九(jiu)天(tian)(tian)(tian)(tian)星(xing)(xing)(xing)，作為(wei)天(tian)(tian)(tian)(tian)道規律的客觀依據(ju)，用(yong)(yong)(yong)(yong)干(gan)(gan)支(zhi)五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)和九(jiu)星(xing)(xing)(xing)用(yong)(yong)(yong)(yong)作天(tian)(tian)(tian)(tian)機(ji)全息(xi)的模擬(ni)。《煙波釣(diao)叟(sou)歌》曰：“庚為(wei)太白(bai)丙熒(ying)惑”，即(ji)(ji)是(shi)以(yi)(yi)“庚”逮捕太白(bai)金星(xing)(xing)(xing)，“丙”代(dai)(dai)(dai)表(biao)熒(ying)惑火星(xing)(xing)(xing)。這(zhe)就充分證(zheng)(zheng)明(ming)(ming)遁甲是(shi)用(yong)(yong)(yong)(yong)天(tian)(tian)(tian)(tian)干(gan)(gan)五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)代(dai)(dai)(dai)表(biao)天(tian)(tian)(tian)(tian)文(wen)(wen)(wen)行(xing)(xing)(xing)(xing)(xing)星(xing)(xing)(xing)的事實。這(zhe)種方法，既本于天(tian)(tian)(tian)(tian)道，又(you)不(bu)(bu)用(yong)(yong)(yong)(yong)守候靈臺(tai)(tai)的辛苦，僅用(yong)(yong)(yong)(yong)干(gan)(gan)支(zhi)八卦(gua)推演(yan)(yan)，即(ji)(ji)可(ke)得到預測(ce)(ce)效果(guo)。《煙波釣(diao)叟(sou)歌》又(you)說(shuo)：“白(bai)入(ru)熒(ying)兮賊(zei)(zei)(zei)即(ji)(ji)來(lai)(lai)，熒(ying)入(ru)白(bai)兮賊(zei)(zei)(zei)需滅”，這(zhe)里不(bu)(bu)但(dan)證(zheng)(zheng)明(ming)(ming)“遁甲”是(shi)以(yi)(yi)天(tian)(tian)(tian)(tian)干(gan)(gan)五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)代(dai)(dai)(dai)表(biao)金木(mu)水(shui)(shui)火土(tu)五(wu)(wu)(wu)(wu)個(ge)行(xing)(xing)(xing)(xing)(xing)星(xing)(xing)(xing)，同(tong)時又(you)證(zheng)(zheng)明(ming)(ming)了“遁甲”是(shi)用(yong)(yong)(yong)(yong)五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)代(dai)(dai)(dai)表(biao)五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)之(zhi)(zhi)(zhi)事，與《陰符(fu)經》的隱(yin)秘若(ruo)合符(fu)契。

“見(jian)之(zhi)者(zhe)昌(chang)”；昌(chang)，明(ming)也。遁甲式重天盤又重天干，唯天干明(ming)布(bu)天地(di)盤之(zhi)中，一見(jian)而知，故曰“見(jian)之(zhi)者(zhe)昌(chang)（明(ming)）”，而地(di)支無定(ding)住，藏于九宮之(zhi)內，靠(kao)順逆(ni)推演方可(ke)知道，是說(shuo)代(dai)表五(wu)行的天干有明(ming)顯(xian)的位置，一見(jian)可(ke)知，而不與地(di)支情(qing)況相(xiang)同。故曰“天有五(wu)賊，見(jian)之(zhi)者(zhe)昌(chang)。”昌(chang)，明(ming)也，明(ming)白其吉兇以定(ding)趨(qu)避之(zhi)行動(dong)也。

“五賊(zei)在(zai)心，施行于(yu)天(tian)(tian)(tian)”，是說三(san)奇(qi)六(liu)儀(yi)（即(ji)乙丙丁三(san)奇(qi)，戊己(ji)庚辛壬癸六(liu)儀(yi)，均指天(tian)(tian)(tian)干而言），按規(gui)定之陰九局(ju)(ju)(ju)陽(yang)九局(ju)(ju)(ju)順逆演(yan)布法則熟(shu)記于(yu)心中，即(ji)是“五賊(zei)在(zai)心”。演(yan)布時將三(san)奇(qi)六(liu)儀(yi)這一連串的(de)(de)天(tian)(tian)(tian)干或順或逆，按用局(ju)(ju)(ju)規(gui)定排布在(zai)天(tian)(tian)(tian)盤(pan)上，故曰“施行于(yu)天(tian)(tian)(tian)”。地盤(pan)亦同(tong)樣布天(tian)(tian)(tian)干，其局(ju)(ju)(ju)法定體，從天(tian)(tian)(tian)道中來(lai)。地盤(pan)不(bu)動，唯天(tian)(tian)(tian)盤(pan)動（視運動）。也(ye)即(ji)是法天(tian)(tian)(tian)則地的(de)(de)模擬。

“宇宙在乎(hu)手，萬化(hua)生(sheng)乎(hu)身”。上(shang)(shang)下四方謂之(zhi)宇，指(zhi)空間。古(gu)(gu)往今來謂之(zhi)宙，指(zhi)時(shi)間。“在乎(hu)手”，即(ji)(ji)是(shi)在掌(zhang)(zhang)(zhang)上(shang)(shang)運(yun)算的古(gu)(gu)法，以九(jiu)宮八(ba)(ba)卦(gua)為定(ding)位，代表空間，用記(ji)時(shi)干支代表時(shi)間，在掌(zhang)(zhang)(zhang)上(shang)(shang)輪算；古(gu)(gu)人(ren)稱為“掌(zhang)(zhang)(zhang)訣”。《煙波釣叟(sou)歌》說：“先須掌(zhang)(zhang)(zhang)上(shang)(shang)排九(jiu)宮，縱(zong)橫(heng)十五在其中。次將八(ba)(ba)卦(gua)論八(ba)(ba)節，一氣(qi)統三為正(zheng)宗。陰陽兩遁分順逆(ni)，一氣(qi)三元人(ren)莫測，五日都來換一元，接氣(qi)超神為準的”。一般流傳的掌(zhang)(zhang)(zhang)式多是(shi)用的“邊九(jiu)宮”法。“活(huo)盤法”上(shang)(shang)掌(zhang)(zhang)(zhang)，必(bi)須滾瓜亂熟后才能(neng)用，不(bu)然(ran)就(jiu)用書(shu)寫法，或用“拭盤”，即(ji)(ji)是(shi)“奇器”。

“萬(wan)化生(sheng)(sheng)乎(hu)身(shen)”。《爾雅(ya)》曰：“身(shen)，我也”。指布(bu)局之(zhi)后，判(pan)斷首(shou)明。主(zhu)客(ke)之(zhi)分，人(ren)我之(zhi)別。即萬(wan)事萬(wan)物(wu)與(yu)我發生(sheng)(sheng)關(guan)系(xi)，自(zi)有或吉或兇之(zhi)結果。皆由人(ren)我、物(wu)我、事我之(zhi)間的(de)生(sheng)(sheng)克關(guan)系(xi)而(er)造成。一主(zhu)而(er)百客(ke)，判(pan)斷之(zhi)要(yao)端(duan)也。此節所論，層次清(qing)楚，條理井(jing)然。

（三）

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

此節承前節“宇宙在(zai)乎手”的布(bu)局內容展述其布(bu)局原理(li)。是本“天(tian)人合一”之說。天(tian)與(yu)人，在(zai)遁(dun)甲中，分別以天(tian)盤九星代表天(tian)，人盤八門代表人。

“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)性人(ren)(ren)(ren)(ren)也(ye)(ye)”，即指天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)九星(xing)(xing)(xing)之屬(shu)(shu)性與人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)八(ba)門(men)(men)(men)(men)之屬(shu)(shu)性相同(tong)。例(li)如：坎(kan)(kan)宮(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)蓬屬(shu)(shu)水(shui)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)坎(kan)(kan)宮(gong)(gong)休門(men)(men)(men)(men)也(ye)(ye)屬(shu)(shu)水(shui)。艮宮(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)任(ren)屬(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)艮宮(gong)(gong)生門(men)(men)(men)(men)也(ye)(ye)屬(shu)(shu)土(tu)。震宮(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)沖屬(shu)(shu)木，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)震宮(gong)(gong)傷門(men)(men)(men)(men)也(ye)(ye)屬(shu)(shu)木。巽宮(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)輔屬(shu)(shu)木，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)巽宮(gong)(gong)杜門(men)(men)(men)(men)也(ye)(ye)屬(shu)(shu)木。離(li)宮(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)英(ying)屬(shu)(shu)火，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)離(li)宮(gong)(gong)景(jing)門(men)(men)(men)(men)也(ye)(ye)屬(shu)(shu)火。坤宮(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)芮屬(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)坤宮(gong)(gong)死(si)門(men)(men)(men)(men)也(ye)(ye)屬(shu)(shu)土(tu)。乾宮(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)心(xin)(xin)屬(shu)(shu)金(jin)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)乾宮(gong)(gong)開門(men)(men)(men)(men)也(ye)(ye)屬(shu)(shu)金(jin)。中(zhong)宮(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)禽屬(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)中(zhong)宮(gong)(gong)寄居坤宮(gong)(gong)死(si)門(men)(men)(men)(men)與艮宮(gong)(gong)生門(men)(men)(men)(men)也(ye)(ye)屬(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)性相同(tong)的“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)性人(ren)(ren)(ren)(ren)也(ye)(ye)”的具體(ti)內容。接著(zhu)就(jiu)可以明白(bai)“人(ren)(ren)(ren)(ren)心(xin)(xin)機(ji)(ji)也(ye)(ye)”是(shi)聯系“立天(tian)(tian)(tian)(tian)(tian)(tian)(tian)之道(dao)以定(ding)(ding)人(ren)(ren)(ren)(ren)也(ye)(ye)”的樞紐(niu)了。“機(ji)(ji)”即是(shi)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)機(ji)(ji)”的“機(ji)(ji)”，也(ye)(ye)是(shi)“樞機(ji)(ji)”的“機(ji)(ji)”。人(ren)(ren)(ren)(ren)心(xin)(xin)是(shi)“機(ji)(ji)”，主宰(zai)于(yu)中(zhong)，而起(qi)樞機(ji)(ji)的作用(yong)。即由(you)人(ren)(ren)(ren)(ren)心(xin)(xin)來(lai)主天(tian)(tian)(tian)(tian)(tian)(tian)(tian)（天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)）以定(ding)(ding)人(ren)(ren)(ren)(ren)（人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)）。也(ye)(ye)即是(shi)說，天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)是(shi)據(ju)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)道(dao)”運行規律所(suo)(suo)反映的記時“干支”為(wei)依據(ju)，求得天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)直(zhi)符宮(gong)(gong)，直(zhi)符宮(gong)(gong)下的人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)八(ba)門(men)(men)(men)(men)記時直(zhi)使。這就(jiu)是(shi)“立天(tian)(tian)(tian)(tian)(tian)(tian)(tian)之道(dao)以定(ding)(ding)人(ren)(ren)(ren)(ren)也(ye)(ye)”的具體(ti)內容。例(li)如：陽遁一(yi)局，甲子(zi)直(zhi)符屬(shu)(shu)坎(kan)(kan)一(yi)宮(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)休門(men)(men)(men)(men)即為(wei)直(zhi)使。實在簡易，取義頗為(wei)深刻。只要求出(chu)了天(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)，就(jiu)得到了人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)。確(que)實靠人(ren)(ren)(ren)(ren)心(xin)(xin)在作主宰(zai)。經文所(suo)(suo)述(shu)，何等明白(bai)曉暢(chang)，并非抽(chou)象的空洞大道(dao)理，且有其具體(ti)的落(luo)實處。

（四）

天(tian)發殺(sha)(sha)機(ji)(ji)，龍(long)蛇起(qi)陸(lu)；人(ren)發殺(sha)(sha)機(ji)(ji)，天(tian)地反覆；天(tian)人(ren)合發，萬變定基。

此節(jie)承(cheng)前節(jie)所(suo)述布局(ju)后所(suo)得格局(ju)判斷之舉隅(yu)。此所(suo)謂“天(tian)(tian)”即(ji)(ji)(ji)(ji)指“天(tian)(tian)盤(pan)”，“人”即(ji)(ji)(ji)(ji)指“人盤(pan)”。“天(tian)(tian)發殺機(ji)(ji)”即(ji)(ji)(ji)(ji)天(tian)(tian)盤(pan)受(shou)(shou)克(ke)制(zhi)。“人發殺機(ji)(ji)”即(ji)(ji)(ji)(ji)人盤(pan)受(shou)(shou)克(ke)制(zhi)。《奇(qi)門(men)(men)統(tong)宗 . 奇(qi)門(men)(men)秘(mi)訣(jue)總(zong)賦》曰(yue)：“身殘毀(hui)兮(xi)！乙(yi)遇(yu)辛而(er)龍(long)逃(tao)(tao)走；財虛耗兮(xi)！ 辛遇(yu)乙(yi)而(er)虎猖(chang)狂”。即(ji)(ji)(ji)(ji)天(tian)(tian)盤(pan)中(zhong)的“乙(yi)”受(shou)(shou)地(di)(di)盤(pan)總(zong)的“辛”所(suo)克(ke)制(zhi)。“乙(yi)”為(wei)(wei)(wei)東方木(mu)青(qing)龍(long)。因(yin)天(tian)(tian)盤(pan)主動，故曰(yue)“龍(long)逃(tao)(tao)走”。“天(tian)(tian)發殺機(ji)(ji)，龍(long)蛇(she)起陸”即(ji)(ji)(ji)(ji)是天(tian)(tian)盤(pan)中(zhong)的“乙(yi)”受(shou)(shou)地(di)(di)盤(pan)中(zhong)的“辛”克(ke)制(zhi)，“龍(long)蛇(she)起陸”即(ji)(ji)(ji)(ji)為(wei)(wei)(wei)“龍(long)逃(tao)(tao)走”之意。《遁(dun)(dun)甲大全》卷七有曰(yue)：“奇(qi)門(men)(men)上盤(pan)象(xiang)(xiang)(xiang)天(tian)(tian)，謂九(jiu)(jiu)星；中(zhong)盤(pan)象(xiang)(xiang)(xiang)人，謂八門(men)(men)；下盤(pan)象(xiang)(xiang)(xiang)地(di)(di)，謂九(jiu)(jiu)宮(gong)。上盤(pan)星也(ye)，中(zhong)盤(pan)門(men)(men)也(ye)，下盤(pan)宮(gong)也(ye)。凡占吉(ji)(ji)兇(xiong)者，首重九(jiu)(jiu)星，以九(jiu)(jiu)星是天(tian)(tian)盤(pan)，吉(ji)(ji)兇(xiong)由天(tian)(tian)故也(ye)。凡星克(ke)門(men)(men)吉(ji)(ji)，門(men)(men)克(ke)雄兇(xiong)。”此天(tian)(tian)盤(pan)受(shou)(shou)克(ke)為(wei)(wei)(wei)兇(xiong)，即(ji)(ji)(ji)(ji)天(tian)(tian)發殺機(ji)(ji)之舉隅(yu)。東方木(mu)為(wei)(wei)(wei)青(qing)龍(long)，乙(yi)者龍(long)蛇(she)之象(xiang)(xiang)(xiang)，陽(yang)為(wei)(wei)(wei)龍(long)，陰(yin)為(wei)(wei)(wei)蛇(she)，乙(yi)至陽(yang)宮(gong)為(wei)(wei)(wei)龍(long)陰(yin)宮(gong)為(wei)(wei)(wei)蛇(she)。又甲為(wei)(wei)(wei)龍(long)，乙(yi)為(wei)(wei)(wei)蛇(she)。八卦(gua)甲子者，形象(xiang)(xiang)(xiang)思維與理性思維結合應用而(er)作出判斷，此遁(dun)(dun)甲式方法之特色。

“人(ren)發殺(sha)機(ji)，天地反覆(fu)”，乃(nai)人(ren)盤(pan)受克，遭天地盤(pan)克制(zhi)而有(you)災禍也。《遁(dun)甲(jia)大全》卷七有(you)曰(yue)：“凡(fan)出行趨避(bi)者，首重八門(men)。以八門(men)為人(ren)盤(pan)，吉兇由人(ren)自取故也。凡(fan)門(men)克宮(gong)吉，宮(gong)克門(men)兇，傷(shang)人(ren)、事(shi)故兇”。若(ruo)天地盤(pan)皆同時克制(zhi)人(ren)盤(pan)則(ze)至(zhi)兇。故曰(yue)：“人(ren)發殺(sha)機(ji)，天地反覆(fu)”。

“天(tian)(tian)人合發，萬(wan)變(bian)(bian)定(ding)基(ji)”。此(ci)指天(tian)(tian)盤人盤同時皆(jie)遭克制，則有(you)一(yi)番變(bian)(bian)革之象。即(ji)天(tian)(tian)盤直(zhi)符宮(gong)與人盤直(zhi)使(shi)宮(gong)二者(zhe)皆(jie)受克制，定(ding)有(you)一(yi)番斗爭或(huo)災禍出現，是萬(wan)事萬(wan)物復雜變(bian)(bian)化的(de)兆基(ji)。故曰：“天(tian)(tian)人合發，萬(wan)變(bian)(bian)定(ding)基(ji)”。

此(ci)節(jie)經文有作“天(tian)發殺(sha)機，移星異(yi)宿；人發殺(sha)機，天(tian)地反覆；地發殺(sha)機，龍蛇起陸；天(tian)人合發，萬(wan)變定基”者。

有(you)將(jiang)“移(yi)星異宿”作(zuo)“日月星辰(chen)”者。明顯(xian)是注家增入(ru)一“地發殺機”和“移(yi)星異宿”，待欲湊足“天地人(ren)”三才(cai)之(zhi)(zhi)數。殊不知(zhi)前有(you)“立天之(zhi)(zhi)道(dao)以(yi)定人(ren)也”之(zhi)(zhi)句，未涉及地，后(hou)有(you)“天人(ren)合發”之(zhi)(zhi)結語，亦未提到地，只是“天人(ren)”并論，其畫蛇添足破綻顯(xian)然。非原(yuan)文所有(you)可知(zhi)，郭(guo)忠(zhong)恕三體書跡，既然刻碑傳世，必早有(you)考證，今從之(zhi)(zhi)。

另外，“天(tian)(tian)(tian)發殺(sha)機(ji)，龍蛇(she)起(qi)陸”，龍蛇(she)是(shi)(shi)(shi)農歷(li)的(de)三四(si)月，是(shi)(shi)(shi)天(tian)(tian)(tian)之陽氣沖最盛的(de)時間(jian)段，所以三四(si)月容易(yi)地震。這個也合(he)(he)天(tian)(tian)(tian)發殺(sha)機(ji)，龍蛇(she)起(qi)陸，這是(shi)(shi)(shi)自(zi)然規律(lv)。如果講到天(tian)(tian)(tian)發殺(sha)機(ji)，移星易(yi)宿，在和子午修(xiu)真的(de)丹道(dao)合(he)(he)起(qi)來，有點牽強。陰符主講動因，天(tian)(tian)(tian)和人，開篇到結(jie)束都是(shi)(shi)(shi)一致的(de)。

（五）

性有巧拙(zhuo)，可以伏藏；九竅之邪(xie)，在乎三要，可以動靜(jing)。

此節承前兇格(ge)而(er)發(fa)。測得兇格(ge)，有(you)災禍(huo)降臨，當采(cai)取避(bi)禍(huo)趨吉(ji)的(de)措施。《老子》曰：“吾(wu)(wu)之(zhi)所以有(you)大患者(zhe)，為吾(wu)(wu)有(you)身(shen)(shen)(shen)，及吾(wu)(wu)無(wu)身(shen)(shen)(shen)，吾(wu)(wu)有(you)何(he)患？”吾(wu)(wu)既有(you)身(shen)(shen)(shen)，如何(he)才能“無(wu)身(shen)(shen)(shen)”？若說毀滅自身(shen)(shen)(shen)，吾(wu)(wu)又何(he)存？此之(zhi)所謂“無(wu)身(shen)(shen)(shen)”，實指(zhi)“隱(yin)(yin)身(shen)(shen)(shen)”避(bi)患之(zhi)術。《奇門秘訣(jue)總賦》說：“如遇急難，宜從直符方下而(er)行。太(tai)陰潛形而(er)隱(yin)(yin)跡，六合遁身(shen)(shen)(shen)而(er)謀(mou)議。九天之(zhi)上揚威武(wu)，九地之(zhi)下匿兵(bing)馬(ma)”等(deng)等(deng)，皆為遁甲術中(zhong)的(de)神(shen)秘學說。“性有(you)巧拙，可以伏藏”，是說人之(zhi)智力雖有(you)水平不等(deng)，同樣可以用隱(yin)(yin)慝伏藏之(zhi)法進行趨避(bi)。

“九(jiu)(jiu)竅之(zhi)(zhi)邪，在乎三要，可(ke)以(yi)動靜”。“九(jiu)(jiu)竅”指(zhi)九(jiu)(jiu)宮(gong)之(zhi)(zhi)訣竅。“邪”是指(zhi)一種不常見(jian)的(de)(de)現象(xiang)，昔人稱為“邪術”，今人稱為“特異功能”。是說遁(dun)甲趨(qu)避(bi)(bi)方(fang)法，是用“九(jiu)(jiu)宮(gong)式(shi)”而非“六壬式(shi)”（二式(shi)皆有趨(qu)避(bi)(bi)說）。既用九(jiu)(jiu)宮(gong)中(zhong)(zhong)的(de)(de)訣竅可(ke)產生隱遁(dun)作用的(de)(de)邪術。其方(fang)法有三個(ge)要點，重在天(tian)盤中(zhong)(zhong)的(de)(de)乙(yi)丙(bing)(bing)丁(ding)三奇。《遁(dun)甲統宗》曰：“時下得乙(yi)者為日奇，凡(fan)(fan)攻擊、往(wang)來者，逃兇者，宜(yi)(yi)從(cong)(cong)天(tian)上六乙(yi)出(chu)，則恍(huang)惚如神(shen)(shen)，無人見(jian)者”。“從(cong)(cong)天(tian)上六丁(ding)而出(chu)，入太陰而藏，敵人自不能見(jian)也”。凡(fan)(fan)攻伐(fa)，宜(yi)(yi)從(cong)(cong)天(tian)上六丙(bing)(bing)出(chu)，挾威火，故類王侯”。又(you)有“急則從(cong)(cong)神(shen)(shen)緩(huan)從(cong)(cong)門”之(zhi)(zhi)說。

有(you)《秘藏六陰洞(dong)微遁(dun)甲真經》上中下三(san)卷，是宋代(dai)寫成(cheng)的“法奇門(men)”專著。在有(you)關《遁(dun)甲》古笈中，也有(you)不(bu)少的符咒異說，前(qian)人早(zao)有(you)認為邪僻不(bu)經者，或只從其數理部分，神學之類皆(jie)棄而不(bu)用。如《奇門(men)一(yi)得》《奇門(men)元靈經》《奇門(men)法竅》《奇門(men)闡微》《奇門(men)心悟》等等皆(jie)是。

奇(qi)門數理(li)趨(qu)避(bi)之(zhi)(zhi)要，在于自為(wei)(wei)”主(zhu)客“。即測得(de)利(li)于為(wei)(wei)主(zhu)者(zhe)，則后動，是(shi)為(wei)(wei)“后發(fa)制(zhi)人(ren)(ren)”。測得(de)利(li)于為(wei)(wei)客者(zhe)，則先動，是(shi)為(wei)(wei)“先發(fa)制(zhi)人(ren)(ren)”。是(shi)以(yi)靜為(wei)(wei)主(zhu)，動為(wei)(wei)客。測得(de)其機(ji)，則按機(ji)行事，動靜可以(yi)由人(ren)(ren)。總之(zhi)(zhi)，此(ci)節是(shi)闡述趨(qu)避(bi)之(zhi)(zhi)法，書中不乏記載。此(ci)一(yi)傳說(shuo)神秘文化史料，未必盡(jin)是(shi)荒謬空談。

（六）

火生于(yu)木(mu)，禍發(fa)必克；奸生于(yu)國，時動(dong)必潰；知之修煉(lian)，謂之圣人。

此(ci)(ci)節仍是遁甲格局(ju)又(you)一舉隅(yu)。《煙波釣叟歌(ge)》曰：“丙為勃兮庚(geng)為格，格則(ze)不通勃亂逆(ni)”。又(you)“甲加丙兮龍回首，丙加甲兮鳥跌穴”。甲為木(mu)(mu)，丙為火(huo)，火(huo)生(sheng)(sheng)于(yu)木(mu)(mu)，即生(sheng)(sheng)火(huo)者木(mu)(mu)，初則(ze)火(huo)勢(shi)漸(jian)升(sheng)，光耀照人，原為吉(ji)象(xiang)，繼則(ze)木(mu)(mu)被火(huo)焚，象(xiang)奸生(sheng)(sheng)于(yu)國，時機至而(er)生(sheng)(sheng)變動(dong)，國必潰(kui)敗(bai)之(zhi)(zhi)(zhi)(zhi)象(xiang)。謂(wei)得(de)此(ci)(ci)局(ju)，必先吉(ji)而(er)后兇，知(zhi)此(ci)(ci)奸臣當道(dao)，不宜從政(zheng)，隱居修煉，如老子過函谷關(guan)，張(zhang)良隨赤松子游(you)之(zhi)(zhi)(zhi)(zhi)類，可謂(wei)圣(sheng)“知(zhi)時”也。解(jie)者因(yin)有“知(zhi)之(zhi)(zhi)(zhi)(zhi)修煉謂(wei)之(zhi)(zhi)(zhi)(zhi)圣(sheng)人”之(zhi)(zhi)(zhi)(zhi)句，遂誤解(jie)為道(dao)家修煉之(zhi)(zhi)(zhi)(zhi)術，而(er)不顧(gu)“奸生(sheng)(sheng)于(yu)國，時動(dong)必潰(kui)”之(zhi)(zhi)(zhi)(zhi)聯貫(guan)。其附會顯(xian)然。

中篇

天生天殺(sha)，道之理也。

天道陰(yin)陽(yang)(yang)而(er)已，陽(yang)(yang)主生(sheng)，陰(yin)主殺，未有陽(yang)(yang)而(er)不陰(yin)，生(sheng)而(er)不殺之理。故春生(sheng)夏長秋斂冬藏，四時成序(xu)，周而(er)復始(shi)，循環不已，亙古如是也。

天地，萬物(wu)之盜(dao)(dao)；萬物(wu)，人之盜(dao)(dao)；人，萬物(wu)之盜(dao)(dao)。三盜(dao)(dao)既宜，三才既安。故曰：食其時，百骸理；動(dong)其機，萬化(hua)安。

天(tian)(tian)(tian)以始萬(wan)(wan)(wan)物(wu)(wu)，地(di)(di)以生(sheng)(sheng)萬(wan)(wan)(wan)物(wu)(wu)，然(ran)既生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)，則又殺之(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)天(tian)(tian)(tian)地(di)(di)即(ji)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)耳；世有(you)萬(wan)(wan)(wan)物(wu)(wu)，人(ren)即(ji)見景生(sheng)(sheng)情(qing)(qing)，恣情(qing)(qing)縱欲，耗散神氣(qi)(qi)(qi)(qi)，幼而(er)(er)壯(zhuang)(zhuang)，壯(zhuang)(zhuang)而(er)(er)老，老而(er)(er)死(si)，是(shi)萬(wan)(wan)(wan)物(wu)(wu)即(ji)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)耳；人(ren)為萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)靈，萬(wan)(wan)(wan)物(wu)(wu)雖(sui)能(neng)盜(dao)(dao)(dao)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)，而(er)(er)人(ren)食(shi)萬(wan)(wan)(wan)物(wu)(wu)精華，借萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)長(chang)之(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)人(ren)即(ji)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)耳。大(da)修行(xing)(xing)人(ren)，能(neng)奪(duo)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)為我用，又能(neng)因萬(wan)(wan)(wan)物(wu)(wu)盜(dao)(dao)(dao)我之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)而(er)(er)盜(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)，并因天(tian)(tian)(tian)地(di)(di)盜(dao)(dao)(dao)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)而(er)(er)盜(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)，三盜(dao)(dao)(dao)歸於(wu)一盜(dao)(dao)(dao)，殺中有(you)生(sheng)(sheng)，三盜(dao)(dao)(dao)皆得其宜(yi)矣(yi)。三盜(dao)(dao)(dao)既宜(yi)，人(ren)與天(tian)(tian)(tian)地(di)(di)合德，并行(xing)(xing)而(er)(er)不(bu)(bu)(bu)相(xiang)悖，三才亦安(an)矣(yi)。三才既安(an)，道(dao)氣(qi)(qi)(qi)(qi)長(chang)存，萬(wan)(wan)(wan)物(wu)(wu)不(bu)(bu)(bu)能(neng)屈，造化(hua)不(bu)(bu)(bu)能(neng)拘矣(yi)。然(ran)此盜(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)秘密，有(you)一時(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)功，須要不(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)太過，不(bu)(bu)(bu)可(ke)不(bu)(bu)(bu)及，坎來則離受之(zhi)(zhi)(zhi)(zhi)(zhi)，彼(bi)到(dao)而(er)(er)我待之(zhi)(zhi)(zhi)(zhi)(zhi)，陽復以陰接之(zhi)(zhi)(zhi)(zhi)(zhi)，大(da)要不(bu)(bu)(bu)失其時(shi)(shi)，不(bu)(bu)(bu)錯其機(ji)，故(gu)曰(yue)，食(shi)其時(shi)(shi)，百骸理，動(dong)(dong)其機(ji)，萬(wan)(wan)(wan)化(hua)安(an)。食(shi)其時(shi)(shi)者，趁時(shi)(shi)而(er)(er)吞服先天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)也(ye)；動(dong)(dong)其機(ji)者，隨機(ji)而(er)(er)扭轉生(sheng)(sheng)殺之(zhi)(zhi)(zhi)(zhi)(zhi)柄(bing)也(ye)。食(shi)時(shi)(shi)則后天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)化(hua)，百骸皆理，可(ke)以全形(xing)；動(dong)(dong)機(ji)則先天(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)復，萬(wan)(wan)(wan)化(hua)俱安(an)，可(ke)以延(yan)年(nian)。時(shi)(shi)也(ye)機(ji)也(ye)，難言也(ye)。要知此時(shi)(shi)即(ji)天(tian)(tian)(tian)時(shi)(shi)，此機(ji)即(ji)天(tian)(tian)(tian)機(ji)，茍非深明造化(hua)，洞達(da)陰陽者，烏能(neng)知之(zhi)(zhi)(zhi)(zhi)(zhi)？噫！八月十五翫蟾(chan)輝，正是(shi)金精壯(zhuang)(zhuang)盛(sheng)時(shi)(shi)，若到(dao)一陽才起處，便(bian)宜(yi)進火莫延(yan)遲。

人知其(qi)神之神，不知其(qi)不神所以神也。

古今學人(ren)，皆認(ren)昭昭靈靈之識神(shen)(shen)，以為本來之元神(shen)(shen)，故著空(kong)執相，千(qian)奇百怪，到老無(wu)(wu)成，有死而(er)已，殊不知此神(shen)(shen)為后(hou)天(tian)之神(shen)(shen)，而(er)非(fei)(fei)先天(tian)之神(shen)(shen)，乃(nai)神(shen)(shen)而(er)實(shi)不神(shen)(shen)者。先天(tian)之神(shen)(shen)，非(fei)(fei)色非(fei)(fei)空(kong)，至(zhi)(zhi)無(wu)(wu)而(er)含至(zhi)(zhi)有，至(zhi)(zhi)虛而(er)含至(zhi)(zhi)實(shi)，乃(nai)不神(shen)(shen)之神(shen)(shen)，而(er)實(shi)至(zhi)(zhi)神(shen)(shen)者。奈何(he)世人(ren)只知后(hou)天(tian)之神(shen)(shen)而(er)神(shen)(shen)，甘入(ru)於輪回，不知先天(tian)不神(shen)(shen)之神(shen)(shen)，能(neng)保乎性(xing)命，無(wu)(wu)怪乎萬物盜我之氣而(er)罔覺也。

日月有(you)數，小(xiao)大(da)有(you)定，圣(sheng)功生焉(yan)，神明出焉(yan)。其盜(dao)機也，天下莫能(neng)(neng)見，莫能(neng)(neng)知。君子(zi)得(de)之固(gu)躬，小(xiao)人(ren)得(de)之輕命。

人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)所以能(neng)盜天(tian)(tian)(tian)地萬(wan)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)者，以其(qi)天(tian)(tian)(tian)地萬(wan)物(wu)(wu)有(you)(you)定數焉；天(tian)(tian)(tian)地萬(wan)物(wu)(wu)不(bu)(bu)能(neng)盜人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)者，以其(qi)圣道(dao)無形(xing)無象焉。如(ru)日月雖(sui)高，而(er)(er)(er)(er)(er)有(you)(you)度數可(ke)推(tui)，日則一(yi)(yi)年一(yi)(yi)周(zhou)，天(tian)(tian)(tian)有(you)(you)春夏秋冬之(zhi)(zhi)(zhi)(zhi)(zhi)可(ke)見(jian)；月則三十日一(yi)(yi)周(zhou)，天(tian)(tian)(tian)有(you)(you)盈(ying)虛朔望之(zhi)(zhi)(zhi)(zhi)(zhi)可(ke)窺，大為(wei)(wei)陽(yang)(yang)，小(xiao)為(wei)(wei)陰(yin)，陽(yang)(yang)極則生(sheng)(sheng)陰(yin)，陰(yin)極則生(sheng)(sheng)陽(yang)(yang)，大往小(xiao)來，小(xiao)往大來，陰(yin)陽(yang)(yang)循環，乃一(yi)(yi)定不(bu)(bu)易之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)。至人(ren)(ren)於(wu)(wu)此(ci)(ci)推(tui)陰(yin)陽(yang)(yang)造(zao)化之(zhi)(zhi)(zhi)(zhi)(zhi)消(xiao)息(xi)，用功於(wu)(wu)一(yi)(yi)時辰內，采鴻(hong)蒙未(wei)判之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)，以為(wei)(wei)丹母，奪天(tian)(tian)(tian)地虧盈(ying)之(zhi)(zhi)(zhi)(zhi)(zhi)數，以為(wei)(wei)命(ming)基，先天(tian)(tian)(tian)而(er)(er)(er)(er)(er)天(tian)(tian)(tian)弗違(wei)，后天(tian)(tian)(tian)而(er)(er)(er)(er)(er)奉天(tian)(tian)(tian)時，圣功於(wu)(wu)此(ci)(ci)而(er)(er)(er)(er)(er)生(sheng)(sheng)，神明(ming)於(wu)(wu)此(ci)(ci)而(er)(er)(er)(er)(er)出，此(ci)(ci)功此(ci)(ci)明(ming)，其(qi)盜機也(ye)，雖(sui)天(tian)(tian)(tian)鬼神不(bu)(bu)可(ke)得而(er)(er)(er)(er)(er)測度，而(er)(er)(er)(er)(er)況於(wu)(wu)人(ren)(ren)乎(hu)！天(tian)(tian)(tian)下(xia)烏得而(er)(er)(er)(er)(er)見(jian)，烏得而(er)(er)(er)(er)(er)知(zhi)？如(ru)其(qi)能(neng)見(jian)能(neng)知(zhi)，安能(neng)盜之(zhi)(zhi)(zhi)(zhi)(zhi)？此(ci)(ci)其(qi)所以為(wei)(wei)圣，此(ci)(ci)其(qi)所以為(wei)(wei)神。是道(dao)也(ye)，非忠臣(chen)孝(xiao)子大賢(xian)大德之(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)不(bu)(bu)能(neng)知(zhi)，非烈士丈(zhang)夫俯視(shi)一(yi)(yi)切萬(wan)有(you)(you)皆空者不(bu)(bu)能(neng)行。果(guo)是真正修道(dao)君子，得意忘(wang)言，大智若愚，大巧(qiao)若拙，不(bu)(bu)到了(le)性了(le)命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)后，不(bu)(bu)肯(ken)洩漏(lou)圭角，固窮(qiong)而(er)(er)(er)(er)(er)如(ru)無知(zhi)者也(ye)。至於(wu)(wu)薄福(fu)小(xiao)人(ren)(ren)，偶(ou)嘗滋(zi)味，自(zi)滿自(zi)足，又不(bu)(bu)自(zi)重性命(ming)，無而(er)(er)(er)(er)(er)為(wei)(wei)有(you)(you)，虛而(er)(er)(er)(er)(er)為(wei)(wei)盈(ying)，約(yue)而(er)(er)(er)(er)(er)為(wei)(wei)泰，適以自(zi)造(zao)罪過(guo)，非徒無益，而(er)(er)(er)(er)(er)又害(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)矣。

下篇

瞽者善(shan)聽，聾(long)者善(shan)視(shi)。絕(jue)利(li)一源，用師十(shi)倍(bei)。三(san)反晝夜，用師萬倍(bei)。

瞽者(zhe)善於(wu)(wu)聽，非善聽也(ye)(ye)，以(yi)目(mu)無所(suo)見(jian)，而(er)神(shen)(shen)藏於(wu)(wu)耳，故其(qi)聽也(ye)(ye)聰；聾者(zhe)善於(wu)(wu)視(shi)(shi)，非善視(shi)(shi)也(ye)(ye)，以(yi)耳無所(suo)聞(wen)，而(er)氣運於(wu)(wu)目(mu)，故其(qi)視(shi)(shi)也(ye)(ye)明(ming)。即(ji)此(ci)二(er)(er)者(zhe)以(yi)觀，閉目(mu)而(er)耳聰，塞耳而(er)目(mu)明(ming)，況伏(fu)先天(tian)之(zhi)氣，舍(she)假修真，存(cun)(cun)誠去妄者(zhe)，何患不(bu)(bu)能(neng)長生(sheng)乎？清靜(jing)經曰(yue)：眾(zhong)生(sheng)所(suo)以(yi)不(bu)(bu)得真道者(zhe)，為(wei)有(you)妄心(xin)；既(ji)有(you)妄心(xin)，即(ji)驚(jing)其(qi)神(shen)(shen)；既(ji)驚(jing)其(qi)神(shen)(shen)，即(ji)著萬(wan)(wan)物；既(ji)著萬(wan)(wan)物，即(ji)生(sheng)貪求，即(ji)是煩惱，煩惱妄想(xiang)(xiang)，憂(you)苦(ku)(ku)身心(xin)，便遭(zao)濁辱，流浪(lang)生(sheng)死，常(chang)沉苦(ku)(ku)海，永失真道。妄想(xiang)(xiang)貪求，乃(nai)利(li)之(zhi)源(yuan)(yuan)也(ye)(ye)，人(ren)能(neng)絕此(ci)利(li)之(zhi)一(yi)源(yuan)(yuan)，則萬(wan)(wan)有(you)皆空，諸慮俱息，勝於(wu)(wu)用師導(dao)引之(zhi)功(gong)(gong)十倍(bei)，又能(neng)再(zai)三自(zi)返，存(cun)(cun)誠去妄，朝乾夕惕，晝夜殷(yin)勤，十二(er)(er)時中，無有(you)間斷(duan)，漸歸於(wu)(wu)至善無惡之(zhi)地，勝於(wu)(wu)用師導(dao)引之(zhi)功(gong)(gong)萬(wan)(wan)倍(bei)。蓋師之(zhi)功(gong)(gong)，能(neng)革其(qi)面，而(er)不(bu)(bu)能(neng)革其(qi)心(xin)；能(neng)與人(ren)規(gui)矩，而(er)不(bu)(bu)能(neng)使人(ren)巧；絕利(li)自(zi)返，正(zheng)心(xin)地下(xia)功(gong)(gong)，戒慎恐懼於(wu)(wu)不(bu)(bu)睹不(bu)(bu)聞(wen)之(zhi)處，師力焉(yan)得而(er)及之(zhi)？至圣云：一(yi)日克己(ji)(ji)復禮，天(tian)下(xia)歸仁焉(yan)。為(wei)仁由己(ji)(ji)，而(er)由人(ren)乎哉？正(zheng)此(ci)節(jie)妙諦。

心生于物，死于物，機在目。

心(xin)(xin)如(ru)(ru)主人，目如(ru)(ru)門戶(hu)。本來(lai)真心(xin)(xin)，空空洞(dong)洞(dong)，無(wu)我無(wu)人無(wu)物(wu)，與太虛同體，焉有生(sheng)死(si)(si)，其(qi)有生(sheng)死(si)(si)者(zhe)，后天肉團之(zhi)心(xin)(xin)耳。心(xin)(xin)不(bu)可見，因物(wu)而見，見物(wu)便(bian)見心(xin)(xin)，無(wu)物(wu)心(xin)(xin)不(bu)現。是(shi)主人或(huo)生(sheng)或(huo)死(si)(si)，物(wu)生(sheng)之(zhi)，物(wu)死(si)(si)之(zhi)，其(qi)所以使物(wu)生(sheng)死(si)(si)心(xin)(xin)者(zhe)，皆由目之(zhi)開門揖盜耳。蓋目有所見，心(xin)(xin)即受之(zhi)，是(shi)心(xin)(xin)生(sheng)死(si)(si)之(zhi)機，實在目也。人能返觀(guan)內照，外物(wu)無(wu)由而受，生(sheng)死(si)(si)從(cong)何(he)而來(lai)？古人云：滅眥(zi)可以卻老(lao)，此至言也。

天(tian)之無(wu)恩，而大恩生。迅雷(lei)烈風，莫不(bu)蠢然(ran)。至樂性余，至靜(jing)性廉。

天(tian)(tian)至高而萬(wan)物至卑，天(tian)(tian)與(yu)物相(xiang)遠，似乎無(wu)(wu)(wu)(wu)恩(en)於物矣(yi)(yi)。殊不知無(wu)(wu)(wu)(wu)恩(en)之(zhi)(zhi)(zhi)中而實有大恩(en)生焉(yan)。天(tian)(tian)之(zhi)(zhi)(zhi)氣鼓(gu)而成雷，噓而成風(feng)，迅雷震之(zhi)(zhi)(zhi)而萬(wan)物發生，烈風(feng)吹(chui)之(zhi)(zhi)(zhi)而萬(wan)物榮旺。發生榮旺，萬(wan)物皆蠢然(ran)無(wu)(wu)(wu)(wu)知，出於自(zi)然(ran)，此無(wu)(wu)(wu)(wu)恩(en)而生大恩(en)，天(tian)(tian)何心(xin)哉？故至樂者，萬(wan)物難屈，無(wu)(wu)(wu)(wu)拘(ju)無(wu)(wu)(wu)(wu)束，性(xing)常有余(yu)；至靜(jing)者，萬(wan)物難移(yi)，無(wu)(wu)(wu)(wu)貪無(wu)(wu)(wu)(wu)愛，性(xing)常廉潔(jie)。樂者無(wu)(wu)(wu)(wu)心(xin)於余(yu)而自(zi)余(yu)，靜(jing)者無(wu)(wu)(wu)(wu)心(xin)於廉而自(zi)廉，亦如天(tian)(tian)之(zhi)(zhi)(zhi)無(wu)(wu)(wu)(wu)恩(en)而有大恩(en)。無(wu)(wu)(wu)(wu)心(xin)之(zhi)(zhi)(zhi)用，神矣(yi)(yi)哉！

天之至私，用(yong)之至公，禽之制在(zai)氣(qi)。

天之(zhi)道行於(wu)無象，運於(wu)無形，為(wei)物(wu)(wu)(wu)(wu)(wu)不貳，其(qi)至(zhi)私(si)與。然其(qi)四時行而(er)萬(wan)物(wu)(wu)(wu)(wu)(wu)生，其(qi)用又至(zhi)公焉。推其(qi)奧妙，其(qi)一(yi)氣(qi)流(liu)行，禽(qin)制萬(wan)物(wu)(wu)(wu)(wu)(wu)乎(hu)？禽(qin)者，擒也，統攝之(zhi)謂(wei)(wei)；制者，造作之(zhi)謂(wei)(wei)；言統攝萬(wan)物(wu)(wu)(wu)(wu)(wu)，制造萬(wan)物(wu)(wu)(wu)(wu)(wu)，在乎(hu)一(yi)氣(qi)也。一(yi)氣(qi)上升，萬(wan)物(wu)(wu)(wu)(wu)(wu)皆(jie)隨之(zhi)生長(chang)(chang)，一(yi)氣(qi)下降(jiang)，萬(wan)物(wu)(wu)(wu)(wu)(wu)皆(jie)隨之(zhi)斂(lian)藏(zang)，生長(chang)(chang)斂(lian)藏(zang)，總是(shi)一(yi)氣(qi)擒制之(zhi)，一(yi)本散而(er)為(wei)萬(wan)殊，萬(wan)殊歸而(er)為(wei)一(yi)本。私(si)而(er)公，公而(er)私(si)，非私(si)非公，即(ji)(ji)私(si)即(ji)(ji)公，一(yi)氣(qi)流(liu)行，循(xun)環無端(duan)，活活潑潑的也。

生(sheng)者(zhe)(zhe)死(si)之根，死(si)者(zhe)(zhe)生(sheng)之根。恩生(sheng)于(yu)害，害生(sheng)于(yu)恩。

天道生物，即是(shi)一(yi)氣。上下運(yun)用一(yi)氣，上為(wei)(wei)陽，下為(wei)(wei)陰。陽者，生也(ye)(ye)，恩也(ye)(ye)；陰者，死(si)也(ye)(ye)，害(hai)(hai)也(ye)(ye)。然有(you)(you)生必(bi)有(you)(you)死(si)，有(you)(you)死(si)必(bi)有(you)(you)生，是(shi)生以(yi)死(si)為(wei)(wei)根(gen)，死(si)以(yi)生為(wei)(wei)根(gen)也(ye)(ye)；有(you)(you)恩必(bi)有(you)(you)害(hai)(hai)，有(you)(you)害(hai)(hai)必(bi)有(you)(you)恩，是(shi)恩在害(hai)(hai)生，害(hai)(hai)在恩生也(ye)(ye)。若人(ren)死(si)里(li)(li)求生，則長生而不(bu)死(si)，人(ren)能害(hai)(hai)里(li)(li)尋(xun)恩，則有(you)(you)恩而無害(hai)(hai)，出(chu)此入彼，可不(bu)慎乎！

愚人以(yi)天地(di)文理(li)圣，我以(yi)時(shi)物文理(li)哲；

愚人(ren)不(bu)知(zhi)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)恩(en)(en)害(hai)(hai)，是天(tian)地(di)(di)(di)(di)(di)造(zao)化循環之(zhi)秘密，直以天(tian)地(di)(di)(di)(di)(di)文(wen)理(li)為圣矣。我則謂天(tian)文(wen)有(you)(you)象，地(di)(di)(di)(di)(di)理(li)有(you)(you)形，著(zhu)之(zhi)於(wu)(wu)外者，可(ke)(ke)見(jian)可(ke)(ke)知(zhi)，未足為天(tian)地(di)(di)(di)(di)(di)之(zhi)圣。若夫時(shi)物之(zhi)文(wen)理(li)，無(wu)象無(wu)形，乃(nai)神(shen)運(yun)之(zhi)道(dao)，藏(zang)之(zhi)於(wu)(wu)內者，不(bu)可(ke)(ke)見(jian)，不(bu)可(ke)(ke)知(zhi)，正天(tian)地(di)(di)(di)(di)(di)之(zhi)所以為哲也。蓋物有(you)(you)時(shi)而(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)，有(you)(you)時(shi)而(er)(er)(er)死(si)。當(dang)生(sheng)(sheng)(sheng)(sheng)(sheng)之(zhi)時(shi)，時(shi)生(sheng)(sheng)(sheng)(sheng)(sheng)之(zhi)，不(bu)得不(bu)生(sheng)(sheng)(sheng)(sheng)(sheng)；當(dang)死(si)之(zhi)時(shi)，時(shi)死(si)之(zhi)，不(bu)得不(bu)死(si)。生(sheng)(sheng)(sheng)(sheng)(sheng)者，恩(en)(en)也，死(si)者，害(hai)(hai)也，生(sheng)(sheng)(sheng)(sheng)(sheng)而(er)(er)(er)死(si)，死(si)而(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)，恩(en)(en)而(er)(er)(er)害(hai)(hai)，害(hai)(hai)而(er)(er)(er)恩(en)(en)，生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)恩(en)(en)害(hai)(hai)，皆時(shi)運(yun)之(zhi)，亦無(wu)非天(tian)地(di)(di)(di)(di)(di)神(shen)道(dao)運(yun)之(zhi)。天(tian)地(di)(di)(di)(di)(di)神(shen)道(dao)不(bu)可(ke)(ke)見(jian)，因物以見(jian)之(zhi)，觀(guan)於(wu)(wu)物之(zhi)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)有(you)(you)時(shi)，而(er)(er)(er)天(tian)地(di)(di)(di)(di)(di)神(shen)道(dao)之(zhi)明哲可(ke)(ke)知(zhi)矣。

人(ren)以(yi)(yi)愚(yu)虞圣，我以(yi)(yi)不(bu)愚(yu)虞圣；人(ren)以(yi)(yi)奇期(qi)圣，我以(yi)(yi)不(bu)奇期(qi)圣。

性命之道，始於(wu)有作人(ren)難見，及至無(wu)(wu)(wu)為眾始知(zhi)(zhi)。故(gu)古來修(xiu)真上(shang)圣，當(dang)有作之時(shi)(shi)，黜聰(cong)毀(hui)智(zhi)，韜明(ming)養晦，斡天(tian)關，回斗柄，采藥物(wu)於(wu)恍(huang)惚杳(yao)冥之鄉，行火候於(wu)無(wu)(wu)(wu)識無(wu)(wu)(wu)知(zhi)(zhi)之地，委志虛(xu)無(wu)(wu)(wu)，神(shen)明(ming)默運(yun)，雖天(tian)地鬼神(shen)，不(bu)(bu)可得(de)而(er)測度(du)，而(er)況于人(ren)乎？乃(nai)人(ren)不(bu)(bu)知(zhi)(zhi)其中(zhong)奧妙，或以(yi)愚度(du)圣人(ren)，彼(bi)豈知(zhi)(zhi)良賈深(shen)藏(zang)，若虛(xu)而(er)實(shi)有，不(bu)(bu)愚之運(yun)用乎？當(dang)無(wu)(wu)(wu)為之時(shi)(shi)，和光同塵，積功修(xiu)德，極往知(zhi)(zhi)來，一叩百(bai)應(ying)，神(shen)通廣大(da)，智(zhi)慧無(wu)(wu)(wu)邊，而(er)人(ren)或以(yi)奇(qi)期圣人(ren)，彼(bi)豈知(zhi)(zhi)真常應(ying)物(wu)，而(er)實(shi)非奇(qi)異(yi)之行藏(zang)也。圣人(ren)不(bu)(bu)愚，亦如時(shi)(shi)物(wu)文理之哲，圣人(ren)不(bu)(bu)奇(qi)，亦如天(tian)地文理不(bu)(bu)圣。圣人(ren)也，所參(can)天(tian)地之化(hua)育，而(er)德配天(tian)地者也。

沉水入火(huo)，自取滅亡。

人(ren)之慳貪恩(en)愛，如(ru)水淵也；酒(jiu)色財氣，如(ru)火坑也。一切常人(ren)，不窮(qiong)天(tian)地造化之道，不究圣功(gong)性命(ming)之學，自(zi)暴自(zi)棄(qi)，以(yi)假為真，以(yi)苦為樂，沉於水淵而不知，入於火坑而不曉，自(zi)取(qu)滅亡，將(jiang)誰(shui)咎乎？

自然(ran)之道靜(jing)，故(gu)天(tian)地(di)萬物生。天(tian)地(di)之道浸，故(gu)陰(yin)陽(yang)勝。陰(yin)陽(yang)推，而變化順矣(yi)。

大道無(wu)形(xing)，生育天(tian)(tian)地(di)(di)；大道無(wu)名，長養萬物(wu)(wu)。無(wu)形(xing)無(wu)名，自(zi)(zi)然(ran)至靜(jing)(jing)(jing)之(zhi)(zhi)道。然(ran)靜(jing)(jing)(jing)者(zhe)動(dong)(dong)之(zhi)(zhi)基(ji)，靜(jing)(jing)(jing)極而(er)動(dong)(dong)，天(tian)(tian)地(di)(di)萬物(wu)(wu)即於此(ci)而(er)生焉。一(yi)(yi)生天(tian)(tian)地(di)(di)，而(er)天(tian)(tian)地(di)(di)即得自(zi)(zi)然(ran)之(zhi)(zhi)道以(yi)為(wei)道，故天(tian)(tian)地(di)(di)之(zhi)(zhi)道浸。浸者(zhe)，浸潤漸入之(zhi)(zhi)謂(wei)，亦自(zi)(zi)然(ran)之(zhi)(zhi)義。惟(wei)其浸潤自(zi)(zi)然(ran)，動(dong)(dong)不離靜(jing)(jing)(jing)，靜(jing)(jing)(jing)不離動(dong)(dong)，一(yi)(yi)動(dong)(dong)一(yi)(yi)靜(jing)(jing)(jing)，互(hu)為(wei)其根，故陰(yin)(yin)陽勝(sheng)。動(dong)(dong)為(wei)陽，靜(jing)(jing)(jing)為(wei)陰(yin)(yin)，動(dong)(dong)極而(er)靜(jing)(jing)(jing)，靜(jing)(jing)(jing)極而(er)動(dong)(dong)，陰(yin)(yin)極生陽，陽極生陰(yin)(yin)，陰(yin)(yin)陽相推(tui)，四(si)時成序，萬物(wu)(wu)生成，或變(bian)或化(hua)，無(wu)不順之(zhi)(zhi)，造物(wu)(wu)者(zhe)豈(qi)有心於其間哉？蓋以(yi)自(zi)(zi)然(ran)之(zhi)(zhi)道無(wu)形(xing)，無(wu)形(xing)而(er)能變(bian)化(hua)，是(shi)以(yi)變(bian)化(hua)無(wu)窮也。

是故圣(sheng)人知自然之道不可違，因而(er)制之。至(zhi)靜(jing)之道，律歷所不能(neng)契。爰有(you)奇(qi)器(qi)，是生萬象，八卦甲(jia)子(zi)，神機鬼藏(zang)。陰陽相勝(sheng)之術，昭昭乎(hu)盡(jin)乎(hu)象矣。

圣(sheng)人者(zhe)(zhe)，與(yu)天(tian)地(di)合(he)其(qi)(qi)德(de)者(zhe)(zhe)也(ye)。惟與(yu)天(tian)地(di)合(he)德(de)，故不(bu)(bu)(bu)違天(tian)地(di)自(zi)然之(zhi)(zhi)(zhi)(zhi)道(dao)，因(yin)而(er)(er)裁制(zhi)(zhi)變(bian)通，與(yu)天(tian)地(di)同功用。何則(ze)？自(zi)然之(zhi)(zhi)(zhi)(zhi)道(dao)，非(fei)(fei)色非(fei)(fei)空(kong)，至(zhi)(zhi)(zhi)(zhi)無(wu)(wu)(wu)(wu)(wu)而(er)(er)含(han)至(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)(you)，至(zhi)(zhi)(zhi)(zhi)虛而(er)(er)含(han)至(zhi)(zhi)(zhi)(zhi)實，有(you)(you)(you)(you)無(wu)(wu)(wu)(wu)(wu)兼該，虛實并應者(zhe)(zhe)也(ye)。故以(yi)(yi)(yi)(yi)言(yan)其(qi)(qi)無(wu)(wu)(wu)(wu)(wu)，則(ze)虛空(kong)一(yi)氣，無(wu)(wu)(wu)(wu)(wu)聲無(wu)(wu)(wu)(wu)(wu)臭，其(qi)(qi)為道(dao)也(ye)至(zhi)(zhi)(zhi)(zhi)靜(jing)(jing)，靜(jing)(jing)至(zhi)(zhi)(zhi)(zhi)於(wu)(wu)至(zhi)(zhi)(zhi)(zhi)，雖(sui)律(lv)歷之(zhi)(zhi)(zhi)(zhi)氣數(shu)，有(you)(you)(you)(you)所不(bu)(bu)(bu)能(neng)契。夫律(lv)歷能(neng)契有(you)(you)(you)(you)形(xing)，不(bu)(bu)(bu)能(neng)契無(wu)(wu)(wu)(wu)(wu)形(xing)，至(zhi)(zhi)(zhi)(zhi)靜(jing)(jing)則(ze)無(wu)(wu)(wu)(wu)(wu)形(xing)矣(yi)，律(lv)歷焉得而(er)(er)契之(zhi)(zhi)(zhi)(zhi)？[囟/比]陵(ling)師(shi)所謂有(you)(you)(you)(you)物先(xian)天(tian)地(di)，無(wu)(wu)(wu)(wu)(wu)名(ming)本寂寥(liao)者(zhe)(zhe)是也(ye)。以(yi)(yi)(yi)(yi)言(yan)其(qi)(qi)有(you)(you)(you)(you)，則(ze)造化(hua)不(bu)(bu)(bu)測(ce)，包(bao)羅一(yi)切，其(qi)(qi)為器(qi)也(ye)最奇(qi)，器(qi)至(zhi)(zhi)(zhi)(zhi)於(wu)(wu)奇(qi)，是謂神(shen)器(qi)。神(shen)也(ye)者(zhe)(zhe)，妙萬(wan)物而(er)(er)為言(yan)者(zhe)(zhe)也(ye)。故萬(wan)象森羅，八(ba)(ba)卦相(xiang)湯，甲子(zi)循環，神(shen)之(zhi)(zhi)(zhi)(zhi)伸機(ji)(ji)，鬼(gui)之(zhi)(zhi)(zhi)(zhi)屈藏(zang)，無(wu)(wu)(wu)(wu)(wu)不(bu)(bu)(bu)盡在(zai)(zai)包(bao)容之(zhi)(zhi)(zhi)(zhi)中。[囟/比]陵(ling)師(shi)所謂能(neng)為萬(wan)象主，不(bu)(bu)(bu)逐四時凋者(zhe)(zhe)是也(ye)。靜(jing)(jing)道(dao)者(zhe)(zhe)，無(wu)(wu)(wu)(wu)(wu)名(ming)天(tian)地(di)之(zhi)(zhi)(zhi)(zhi)始(shi)；神(shen)器(qi)者(zhe)(zhe)，有(you)(you)(you)(you)名(ming)萬(wan)物之(zhi)(zhi)(zhi)(zhi)母。老子(zi)所謂無(wu)(wu)(wu)(wu)(wu)欲以(yi)(yi)(yi)(yi)觀其(qi)(qi)妙者(zhe)(zhe)，即(ji)(ji)觀其(qi)(qi)始(shi)也(ye)；有(you)(you)(you)(you)欲以(yi)(yi)(yi)(yi)觀其(qi)(qi)竅者(zhe)(zhe)，即(ji)(ji)觀其(qi)(qi)母也(ye)。非(fei)(fei)有(you)(you)(you)(you)不(bu)(bu)(bu)能(neng)成無(wu)(wu)(wu)(wu)(wu)，非(fei)(fei)觀竅難以(yi)(yi)(yi)(yi)觀妙。觀妙之(zhi)(zhi)(zhi)(zhi)道(dao)，萬(wan)有(you)(you)(you)(you)皆空(kong)，無(wu)(wu)(wu)(wu)(wu)作無(wu)(wu)(wu)(wu)(wu)為；觀竅之(zhi)(zhi)(zhi)(zhi)道(dao)，陰(yin)(yin)陽(yang)變(bian)化(hua)，有(you)(you)(you)(you)修有(you)(you)(you)(you)證。圣(sheng)人不(bu)(bu)(bu)違自(zi)然之(zhi)(zhi)(zhi)(zhi)道(dao)，因(yin)而(er)(er)制(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)，觀天(tian)道(dao)，執(zhi)天(tian)行，從后天(tian)中返先(xian)天(tian)，在(zai)(zai)殺機(ji)(ji)中盜生機(ji)(ji)，顛倒五(wu)行，逆施造化(hua)，以(yi)(yi)(yi)(yi)陰(yin)(yin)養陽(yang)，以(yi)(yi)(yi)(yi)陽(yang)化(hua)陰(yin)(yin)，陽(yang)健(jian)陰(yin)(yin)順，陰(yin)(yin)陽(yang)混合(he)，由觀竅而(er)(er)至(zhi)(zhi)(zhi)(zhi)觀妙，由神(shen)器(qi)而(er)(er)入至(zhi)(zhi)(zhi)(zhi)靜(jing)(jing)，由勉強而(er)(er)抵自(zi)然，有(you)(you)(you)(you)無(wu)(wu)(wu)(wu)(wu)一(yi)致(zhi)，功力悉(xi)化(hua)，陰(yin)(yin)陽(yang)相(xiang)勝(sheng)之(zhi)(zhi)(zhi)(zhi)術，昭(zhao)昭(zhao)乎進於(wu)(wu)色象之(zhi)(zhi)(zhi)(zhi)外(wai)矣(yi)。要知此術非(fei)(fei)尋(xun)常之(zhi)(zhi)(zhi)(zhi)術，乃竊陰(yin)(yin)陽(yang)、奪造化(hua)之(zhi)(zhi)(zhi)(zhi)術，乃轉璇璣、脫生死之(zhi)(zhi)(zhi)(zhi)術。昔黃(huang)帝修之(zhi)(zhi)(zhi)(zhi)，而(er)(er)乘龍上天(tian)；張葛(ge)許修之(zhi)(zhi)(zhi)(zhi)，而(er)(er)超凡入圣(sheng)；以(yi)(yi)(yi)(yi)至(zhi)(zhi)(zhi)(zhi)拔宅者(zhe)(zhe)八(ba)(ba)百(bai)，飛升者(zhe)(zhe)三千，無(wu)(wu)(wu)(wu)(wu)非(fei)(fei)由此道(dao)而(er)(er)成之(zhi)(zhi)(zhi)(zhi)。吁(yu)！陰(yin)(yin)符經(jing)三百(bai)余(yu)字(zi)，句(ju)句(ju)甘露，字(zi)字(zi)珠玉，示性命不(bu)(bu)(bu)死之(zhi)(zhi)(zhi)(zhi)方，開萬(wan)世修真之(zhi)(zhi)(zhi)(zhi)路，天(tian)機(ji)(ji)大露，后世丹經(jing)子(zi)書，雖(sui)譬喻(yu)千般，無(wu)(wu)(wu)(wu)(wu)非(fei)(fei)申明(ming)陰(yin)(yin)陽(yang)相(xiang)勝(sheng)之(zhi)(zhi)(zhi)(zhi)術，有(you)(you)(you)(you)志者(zhe)(zhe)若見此經(jing)，誠心敬閱，求師(shi)一(yi)訣，倘(tang)能(neng)直(zhi)下承當，大悟大徹，勤而(er)(er)行之(zhi)(zhi)(zhi)(zhi)，以(yi)(yi)(yi)(yi)應八(ba)(ba)百(bai)之(zhi)(zhi)(zhi)(zhi)讖，有(you)(you)(you)(you)何不(bu)(bu)(bu)可？