據(ju)說《陰符(fu)(fu)經》是唐(tang)朝著名(ming)道士(shi)李筌在(zai)河南省境內(nei)(nei)的(de)登封(feng)嵩山少室虎(hu)口(kou)巖石壁中發現的(de)，此后才(cai)傳抄流行于世。根據(ju)李筌對本經典(dian)的(de)解釋著作《黃帝陰符(fu)(fu)經疏》，可以(yi)(yi)把(ba)它(ta)的(de)內(nei)(nei)容(rong)概括為(wei)兩(liang)個部分：首先講述觀(guan)察自(zi)(zi)(zi)然(ran)(ran)界及其發展變化(hua)的(de)客觀(guan)規(gui)律，所(suo)以(yi)(yi)，天性(xing)運行為(wei)自(zi)(zi)(zi)然(ran)(ran)規(gui)律，人(ren)心(xin)則(ze)順(shun)應(ying)自(zi)(zi)(zi)然(ran)(ran)規(gui)律；其次闡明了(le)天、地、人(ren)生殺的(de)變化(hua)情況，人(ren)的(de)生殺之氣的(de)和收，應(ying)與自(zi)(zi)(zi)然(ran)(ran)同步，才(cai)能把(ba)握好事物成功的(de)機(ji)遇。然(ran)(ran)后，闡明人(ren)后天稟性(xing)巧拙的(de)生成和耳目口(kou)鼻的(de)正(zheng)確運用，主要效法自(zi)(zi)(zi)然(ran)(ran)五(wu)行相生原則(ze)，修(xiu)煉(lian)自(zi)(zi)(zi)身。
《神仙抱一(yi) ——演道章上(shang)》
觀天(tian)之道(dao)(dao)(dao)，執天(tian)之行，盡矣。天(tian)有五(wu)賊，見之者昌。五(wu)賊在(zai)心(xin)，施行于(yu)天(tian)。宇(yu)宙在(zai)乎(hu)手，萬化生(sheng)乎(hu)身。天(tian)性，人(ren)也。人(ren)心(xin)，機也。立天(tian)之道(dao)(dao)(dao)，以(yi)定人(ren)也。天(tian)發殺(sha)機，移(yi)星(xing)易(yi)宿。地發殺(sha)機，龍蛇起陸。人(ren)發殺(sha)機，天(tian)地反覆。天(tian)人(ren)合發，萬化定基。性有巧拙，可以(yi)伏藏(zang)。九竅之邪，在(zai)乎(hu)三要，可以(yi)動靜。火生(sheng)于(yu)木(mu)，禍發必(bi)克(ke)。奸生(sheng)于(yu)國，時動必(bi)潰(kui)。知之修之，謂(wei)之圣人(ren)。天(tian)生(sheng)天(tian)殺(sha)，道(dao)(dao)(dao)之理也。
《富國安民(min) ——演(yan)法章中》
天(tian)地，萬(wan)物(wu)(wu)之盜。萬(wan)物(wu)(wu)，人(ren)之盜。人(ren)，萬(wan)物(wu)(wu)之盜。三盜既(ji)宜，三才既(ji)安。故曰：“食其(qi)時，百骸(hai)理。動其(qi)機，萬(wan)化安。”人(ren)知(zhi)(zhi)其(qi)神之神，不(bu)知(zhi)(zhi)其(qi)不(bu)神所(suo)以神也(ye)。日月有(you)數，小(xiao)大有(you)定。圣功生焉，神明出焉。其(qi)盜機也(ye)，天(tian)下莫能(neng)見，莫能(neng)知(zhi)(zhi)。君子得之固窮，小(xiao)人(ren)得之輕命。
《強兵戰勝 ——演術章下》
瞽者(zhe)(zhe)善聽，聾者(zhe)(zhe)善視(shi)。絕(jue)利一源，用師(shi)十倍。三返晝夜(ye)，用師(shi)萬(wan)倍。心生于物，死于物，機在(zai)目。天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)無恩(en)，而大恩(en)生。迅(xun)雷烈(lie)風(feng)，莫不蠢然。至(zhi)(zhi)樂性(xing)余，至(zhi)(zhi)靜(jing)性(xing)廉。天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)至(zhi)(zhi)私(si)，用之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)至(zhi)(zhi)公。禽之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)制在(zai)氣。生者(zhe)(zhe)，死之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)根。死者(zhe)(zhe)，生之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)根。恩(en)生于害，害生于恩(en)。愚人以(yi)(yi)天地文理圣(sheng)(sheng)(sheng)，我(wo)以(yi)(yi)時物文理哲。人以(yi)(yi)愚虞圣(sheng)(sheng)(sheng)，我(wo)以(yi)(yi)不愚虞圣(sheng)(sheng)(sheng)。人以(yi)(yi)奇期圣(sheng)(sheng)(sheng),我(wo)以(yi)(yi)不奇期圣(sheng)(sheng)(sheng)。沉水入火，自取滅亡。自然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)靜(jing)，故天地萬(wan)物生。天地之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)浸，故陰(yin)陽(yang)勝(sheng)。陰(yin)陽(yang)推而變化順矣(yi)。圣(sheng)(sheng)(sheng)人知(zhi)自然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)不可違，因而制之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。至(zhi)(zhi)靜(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，律(lv)歷(li)所不能(neng)契。爰有奇器，是生萬(wan)象(xiang)，八(ba)卦甲子(zi)，神機鬼藏。陰(yin)陽(yang)相(xiang)勝(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術，昭昭乎(hu)盡(jin)乎(hu)象(xiang)矣(yi)。
陰符(fu)經三百余字(zi)(zi)，其言(yan)深奧(ao)，其理(li)精微，鑿開(kai)混(hun)沌，剖析鴻濛(meng)，演造(zao)化之(zhi)(zhi)(zhi)(zhi)秘，闡性(xing)命之(zhi)(zhi)(zhi)(zhi)幽，為古今(jin)來修道第一(yi)部真經。唐陸龜蒙謂(wei)黃帝(di)(di)所(suo)(suo)著(zhu)，宋陳淵謂(wei)黃帝(di)(di)受於(wu)廣成(cheng)子，朱文公亦謂(wei)黃帝(di)(di)著(zhu)，邵堯夫謂(wei)戰國(guo)時(shi)書，程伊川又謂(wei)非商末即周(zhou)末時(shi)書。其說(shuo)紛紛，各述(shu)所(suo)(suo)知，究無定見(jian)。以予論之(zhi)(zhi)(zhi)(zhi)，世皆(jie)傳(chuan)為黃帝(di)(di)陰符(fu)經，丹經子書，俱謂(wei)陰符(fu)經系黃帝(di)(di)所(suo)(suo)作，考(kao)之(zhi)(zhi)(zhi)(zhi)文字(zi)(zi)，始於(wu)黃帝(di)(di)，興(xing)于唐虞(yu)夏商，或者(zhe)黃帝(di)(di)撰作，口口相(xiang)傳(chuan)，不記文字(zi)(zi)，后世成(cheng)真仙(xian)侶，筆之(zhi)(zhi)(zhi)(zhi)於(wu)書，流傳(chuan)世間，亦未可定。就(jiu)其世傳(chuan)之(zhi)(zhi)(zhi)(zhi)說(shuo)，丹經之(zhi)(zhi)(zhi)(zhi)載，謂(wei)黃帝(di)(di)著(zhu)之(zhi)(zhi)(zhi)(zhi)，亦無不可，但此(ci)(ci)書沿(yan)訛已久，苦無善(shan)本，字(zi)(zi)句差錯者(zhe)極多，或借驪山老姥百言(yan)演道、百言(yan)演法、百言(yan)演術之(zhi)(zhi)(zhi)(zhi)說(shuo)，紊(wen)亂圣(sheng)道，以盲(mang)引盲(mang)；更有(you)借伊呂張果子房孔明(ming)注(zhu)語(yu)欺(qi)世惑人(ren)者(zhe)，似此(ci)(ci)魚(yu)目混(hun)珠，指鹿為馬，大失真經妙旨。予于乾隆四(si)十四(si)年(nian)，歲次(ci)己(ji)亥，於(wu)南臺深處，取諸家注(zhu)本，校正(zheng)(zheng)字(zi)(zi)句，細心斟酌，略釋數語(yu)，述(shu)其大意，掃邪救(jiu)正(zheng)(zheng)，以破狂言(yan)亂語(yu)之(zhi)(zhi)(zhi)(zhi)弊(bi)，高明(ming)者(zhe)自能(neng)辨(bian)之(zhi)(zhi)(zhi)(zhi)。
時 大清嘉慶三年歲次戊午九月九日(ri)棲云山素樸散人悟元子劉一明敘(xu)於自在窩中
陰符經(jing)者，黃(huang)帝演道書也(ye)。而談(tan)兵(bing)之(zhi)(zhi)(zhi)(zhi)(zhi)家，視為(wei)(wei)(wei)(wei)天(tian)時孤虛旺相(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)理(li)，人事進(jin)退存亡(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)因，即緇黃(huang)之(zhi)(zhi)(zhi)(zhi)(zhi)流，淺窺圣經(jing)，謬(miu)為(wei)(wei)(wei)(wei)注疏者亦不少，不幾誤璞為(wei)(wei)(wei)(wei)鼠，以青作黃(huang)乎？我悟(wu)元老(lao)師，造性(xing)命之(zhi)(zhi)(zhi)(zhi)(zhi)精，證天(tian)人之(zhi)(zhi)(zhi)(zhi)(zhi)奧，體古(gu)圣覺世之(zhi)(zhi)(zhi)(zhi)(zhi)婆心(xin)，思發其(qi)覆，憫后學窮理(li)而無門，詳(xiang)(xiang)為(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)解，掃諸說之(zhi)(zhi)(zhi)(zhi)(zhi)悖謬(miu)，詮陰符之(zhi)(zhi)(zhi)(zhi)(zhi)肯綮，其(qi)中盡(jin)性(xing)至命之(zhi)(zhi)(zhi)(zhi)(zhi)學，有為(wei)(wei)(wei)(wei)無為(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)理(li)，靡不詳(xiang)(xiang)明且備，將(jiang)數千年埋沒之(zhi)(zhi)(zhi)(zhi)(zhi)陰符，至今原旨(zhi)畢露，而無余(yu)蘊矣(yi)。經(jing)云：觀天(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)道，執(zhi)天(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)行，盡(jin)矣(yi)。仆(pu)則曰：圣經(jing)之(zhi)(zhi)(zhi)(zhi)(zhi)精，圣道之(zhi)(zhi)(zhi)(zhi)(zhi)微，盡(jin)矣(yi)。
大清嘉慶三年歲次戊午九月九日 受業門人(ren) 王(wang)附青(qing) 云峰甫 沐手敬題 軒轅黃帝著
洮陽門人 張陽全 校閱
悟元子 劉一明 注
后學(xue) 陶鑄靈(ling) 重刊
陰者，暗也(ye)，默也(ye)，人(ren)莫(mo)(mo)能(neng)見，莫(mo)(mo)能(neng)知，而己獨(du)(du)見獨(du)(du)知之(zhi)謂(wei)；符(fu)者，契(qi)也(ye)，兩而相(xiang)合(he)，彼此如一之(zhi)謂(wei)；經者，徑也(ye)，道(dao)也(ye)，常(chang)也(ye)，常(chang)行之(zhi)道(dao)，經久不(bu)易(yi)之(zhi)謂(wei)。陰符(fu)經即神明暗運，默契(qi)造(zao)(zao)化之(zhi)道(dao)。默契(qi)造(zao)(zao)化，則人(ren)與天合(he)，一動一靜，皆(jie)是天機(ji)，人(ren)亦(yi)一天矣。上(shang)中下三(san)(san)篇，無(wu)非申明陰符(fu)經三(san)(san)字，會得陰符(fu)經三(san)(san)字，則三(san)(san)篇大意可(ke)推而知矣。
觀天之(zhi)道，執天之(zhi)行，盡矣。
性命(ming)之(zhi)道(dao)，一(yi)天(tian)道(dao)也。天(tian)之(zhi)道(dao)，陰(yin)陽(yang)之(zhi)道(dao)耳。修(xiu)道(dao)者能(neng)知天(tian)道(dao)之(zhi)奧妙(miao)，而神明默運，竊(qie)陰(yin)陽(yang)之(zhi)氣，奪造化之(zhi)權，可(ke)以長生不(bu)死，可(ke)以無(wu)(wu)生無(wu)(wu)死，然其最要處，則在能(neng)觀(guan)(guan)(guan)能(neng)執(zhi)耳。何謂(wei)觀(guan)(guan)(guan)？格物致(zhi)(zhi)知之(zhi)為(wei)觀(guan)(guan)(guan)，極深研幾之(zhi)為(wei)觀(guan)(guan)(guan)，心知神會之(zhi)為(wei)觀(guan)(guan)(guan)，回光返照之(zhi)為(wei)觀(guan)(guan)(guan)，不(bu)隱不(bu)瞞之(zhi)為(wei)觀(guan)(guan)(guan)；何謂(wei)執(zhi)？專心致(zhi)(zhi)志之(zhi)為(wei)執(zhi)，身體力行之(zhi)為(wei)執(zhi)，愈久愈力之(zhi)為(wei)執(zhi)，無(wu)(wu)過不(bu)及之(zhi)為(wei)執(zhi)，始終如一(yi)之(zhi)為(wei)執(zhi)。觀(guan)(guan)(guan)天(tian)道(dao)，無(wu)(wu)為(wei)之(zhi)功，頓悟(wu)也，所以了(le)性；執(zhi)天(tian)行，有為(wei)之(zhi)學，漸(jian)修(xiu)也，所以了(le)命(ming)。能(neng)觀(guan)(guan)(guan)能(neng)執(zhi)，用陰(yin)陽(yang)之(zhi)道(dao)以脫(tuo)陰(yin)陽(yang)，依世(shi)間法(fa)(fa)而出世(shi)間，性命(ming)俱(ju)了(le)，心法(fa)(fa)兩(liang)忘，超出天(tian)地，永劫長存(cun)，只此(ci)二句，即(ji)是(shi)成仙成佛之(zhi)天(tian)梯(ti)，為(wei)圣為(wei)賢之(zhi)大道(dao)，外(wai)此(ci)者，皆是(shi)旁(pang)門曲徑，邪說(shuo)淫辭，故曰盡(jin)矣。
天有五賊，見之者昌。
五賊(zei)者，金(jin)木(mu)水(shui)(shui)(shui)火(huo)土(tu)(tu)(tu)也。天(tian)(tian)以(yi)陰陽五行化(hua)(hua)生(sheng)萬物，氣(qi)以(yi)成形(xing)，而(er)人即受此(ci)(ci)氣(qi)以(yi)生(sheng)以(yi)長，但(dan)自陽極生(sheng)陰，先天(tian)(tian)入於后(hou)天(tian)(tian)，五行不(bu)能(neng)和合，自相賊(zei)害，各一其性(xing)，木(mu)以(yi)金(jin)為(wei)(wei)(wei)賊(zei)，金(jin)以(yi)火(huo)為(wei)(wei)(wei)賊(zei)，火(huo)以(yi)水(shui)(shui)(shui)為(wei)(wei)(wei)賊(zei)，水(shui)(shui)(shui)以(yi)土(tu)(tu)(tu)為(wei)(wei)(wei)賊(zei)，土(tu)(tu)(tu)以(yi)木(mu)為(wei)(wei)(wei)賊(zei)，是(shi)謂(wei)天(tian)(tian)之(zhi)(zhi)(zhi)五賊(zei)也。惟此(ci)(ci)五賊(zei)，百姓日用而(er)不(bu)知，順(shun)行其氣(qi)，以(yi)故(gu)生(sheng)而(er)死，死而(er)生(sheng)，生(sheng)死不(bu)已。若有見(jian)之(zhi)(zhi)(zhi)者，逆施(shi)造化(hua)(hua)，顛倒五行，金(jin)本(ben)(ben)(ben)克(ke)木(mu)，木(mu)反因(yin)之(zhi)(zhi)(zhi)而(er)成器；木(mu)本(ben)(ben)(ben)克(ke)土(tu)(tu)(tu)，土(tu)(tu)(tu)反因(yin)之(zhi)(zhi)(zhi)而(er)生(sheng)榮；土(tu)(tu)(tu)本(ben)(ben)(ben)克(ke)水(shui)(shui)(shui)，水(shui)(shui)(shui)反因(yin)之(zhi)(zhi)(zhi)而(er)不(bu)泛；水(shui)(shui)(shui)本(ben)(ben)(ben)克(ke)火(huo)，火(huo)反因(yin)之(zhi)(zhi)(zhi)而(er)不(bu)燥(zao)；火(huo)本(ben)(ben)(ben)克(ke)金(jin)，金(jin)反因(yin)之(zhi)(zhi)(zhi)而(er)生(sheng)明；克(ke)中有生(sheng)，五賊(zei)轉(zhuan)而(er)為(wei)(wei)(wei)五寶，一氣(qi)混然，還元返(fan)本(ben)(ben)(ben)，豈不(bu)昌乎(hu)！
五賊在心(xin)，施行于天。宇(yu)宙在乎手，萬化生乎身(shen)。
人秉五(wu)(wu)(wu)行之(zhi)氣(qi)而(er)生(sheng)身(shen)(shen)，身(shen)(shen)中(zhong)即具五(wu)(wu)(wu)行之(zhi)氣(qi)。然心(xin)(xin)者身(shen)(shen)之(zhi)主，身(shen)(shen)者心(xin)(xin)之(zhi)室，五(wu)(wu)(wu)賊(zei)(zei)在身(shen)(shen)，實在心(xin)(xin)也。但心(xin)(xin)有人心(xin)(xin)道心(xin)(xin)之(zhi)分；人心(xin)(xin)用事，則(ze)五(wu)(wu)(wu)賊(zei)(zei)發而(er)為喜怒哀(ai)樂欲之(zhi)五(wu)(wu)(wu)物；道心(xin)(xin)用事，則(ze)五(wu)(wu)(wu)賊(zei)(zei)變而(er)為仁義(yi)禮(li)智信(xin)之(zhi)五(wu)(wu)(wu)德。若能觀天而(er)明五(wu)(wu)(wu)行之(zhi)消息，以(yi)道心(xin)(xin)為運用，一(yi)步一(yi)趨，盡出(chu)於天而(er)不由人，宇宙雖大，如在手(shou)掌之(zhi)中(zhong)；萬化雖多(duo)，不出(chu)一(yi)身(shen)(shen)之(zhi)內；攢五(wu)(wu)(wu)行而(er)合四象，以(yi)了(le)性命，可不難矣。
天(tian)性，人(ren)也。人(ren)心，機(ji)也。立(li)天(tian)之道，以定人(ren)也。
天(tian)(tian)(tian)(tian)性(xing)(xing)者(zhe)(zhe)(zhe)，天(tian)(tian)(tian)(tian)賦之(zhi)性(xing)(xing)，即(ji)(ji)真如之(zhi)性(xing)(xing)，所謂真心(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)(zhe)是也(ye)(ye)；人(ren)(ren)心(xin)者(zhe)(zhe)(zhe)，氣(qi)質(zhi)之(zhi)性(xing)(xing)，即(ji)(ji)知識之(zhi)性(xing)(xing)，所謂機(ji)心(xin)，見景生情，隨風(feng)揚波，而(er)人(ren)(ren)因之(zhi)有生有死者(zhe)(zhe)(zhe)是也(ye)(ye)。天(tian)(tian)(tian)(tian)性(xing)(xing)者(zhe)(zhe)(zhe)，天(tian)(tian)(tian)(tian)機(ji)，即(ji)(ji)是天(tian)(tian)(tian)(tian)道；人(ren)(ren)心(xin)者(zhe)(zhe)(zhe)，人(ren)(ren)機(ji)，即(ji)(ji)是人(ren)(ren)道。守(shou)天(tian)(tian)(tian)(tian)機(ji)者(zhe)(zhe)(zhe)存(cun)，順人(ren)(ren)機(ji)者(zhe)(zhe)(zhe)亡。惟大圣人(ren)(ren)觀天(tian)(tian)(tian)(tian)道，執天(tian)(tian)(tian)(tian)行，中立不(bu)倚(yi)，寂然(ran)不(bu)動(dong)，感而(er)遂通(tong)，修(xiu)真性(xing)(xing)而(er)化(hua)氣(qi)性(xing)(xing)，守(shou)天(tian)(tian)(tian)(tian)道而(er)定(ding)人(ren)(ren)心(xin)，不(bu)使(shi)有一毫客氣(qi)雜於(wu)方寸之(zhi)內也(ye)(ye)。
天(tian)發殺(sha)機，移星易(yi)宿；地發殺(sha)機，龍蛇起陸(lu)；人發殺(sha)機，天(tian)地反覆(fu)；天(tian)人合發，萬變定基。
殺(sha)機(ji)者(zhe)，陰(yin)(yin)肅之氣，所以傷(shang)物(wu)也；然無陰(yin)(yin)不能(neng)生(sheng)陽(yang)，非殺(sha)無以衛生(sheng)，故天之殺(sha)機(ji)一(yi)發，則(ze)(ze)周而(er)(er)復始(shi)，而(er)(er)星宿移轉，斗柄回寅(yin)；地(di)之殺(sha)機(ji)一(yi)發，則(ze)(ze)剝極而(er)(er)復，龍蛇起陸，靜極又動；惟人也亦俱一(yi)天地(di)也，亦有(you)此(ci)陰(yin)(yin)陽(yang)也，若(ruo)能(neng)效天法地(di)，運動殺(sha)機(ji)，則(ze)(ze)五行顛倒(dao)而(er)(er)地(di)天交泰，何則(ze)(ze)？人心若(ruo)與天心合，顛倒(dao)陰(yin)(yin)陽(yang)只片時。天時人事(shi)合而(er)(er)一(yi)之，則(ze)(ze)萬物(wu)變化之根基即於此(ci)而(er)(er)定矣。中庸所謂致中和，天地(di)位焉，萬物(wu)育焉者(zhe)，即此(ci)也。
性有(you)巧拙，可以伏藏。
人(ren)秉陰陽之氣(qi)以成形，具(ju)良知良能以為(wei)性(xing)(xing)，性(xing)(xing)無不(bu)善(shan)，而氣(qi)有清(qing)濁。秉氣(qi)清(qing)者(zhe)為(wei)巧，秉氣(qi)濁者(zhe)為(wei)拙(zhuo)。性(xing)(xing)巧者(zhe)多(duo)機謀，性(xing)(xing)拙(zhuo)者(zhe)多(duo)貪癡。巧性(xing)(xing)拙(zhuo)性(xing)(xing)皆(jie)系氣(qi)質之性(xing)(xing)，人(ren)心(xin)主(zhu)事，非(fei)本來之天(tian)性(xing)(xing)。修真之道，采先天(tian)，化后天(tian)，而一切巧拙(zhuo)之性(xing)(xing)，皆(jie)伏藏而不(bu)用(yong)矣。
九竅之(zhi)邪，在乎(hu)三要(yao)，可以動靜。
九竅者，人身上七竅，下二竅也(ye)；三要者，耳(er)目口也(ye)。人身九竅皆受邪之處，而九竅之中，惟(wei)耳(er)目口三者為招邪之要口，耳(er)聽聲則精搖，目視色則神馳，口多言則氣散，精氣神一傷(shang)，則全(quan)身衰(shuai)敗，性命未有不(bu)(bu)喪(sang)者。人能收視，返聽，希言，閉其要口，委志虛(xu)無，內念不(bu)(bu)出，外念不(bu)(bu)入，精氣神三品大藥凝結不(bu)(bu)散，九竅可以(yi)動，可以(yi)靜(jing)，動之靜(jing)之，盡是天機，并(bing)無人機，更何有邪氣之不(bu)(bu)消滅哉！
火(huo)生于木，禍發必克；奸生于國(guo)，時動必潰。知之(zhi)(zhi)修(xiu)之(zhi)(zhi)，謂(wei)之(zhi)(zhi)圣(sheng)人。
火(huo)喻邪(xie)心，木(mu)喻性(xing)(xing)，奸(jian)譬陰惡，國譬身(shen)。木(mu)本生火(huo)，火(huo)發而(er)禍(huo)及木(mu)，則(ze)木(mu)克；邪(xie)生於(wu)心，邪(xie)發而(er)禍(huo)及心，則(ze)性(xing)(xing)亂；國中有奸(jian)，奸(jian)動而(er)潰其(qi)(qi)國，則(ze)國亡；陰藏於(wu)身(shen)，陰盛而(er)敗其(qi)(qi)身(shen)，則(ze)命傾(qing)；身(shen)心受累，性(xing)(xing)命隨之，於(wu)此(ci)而(er)知潛修密煉，觀天(tian)道，執天(tian)行(xing)，降(jiang)伏身(shen)心，保全性(xing)(xing)命，不為(wei)后(hou)天(tian)五行(xing)所拘者，非圣(sheng)人其(qi)(qi)誰與歸？
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《陰符經(jing)(jing)》即(ji)是《遁(dun)甲經(jing)(jing)》的(de)元始經(jing)(jing)笈(ji)，不為后世所知，多被誤解(jie)作道家修煉之術(shu)的(de)丹經(jing)(jing)，總是牽(qian)強附會，文不對題，斷章(zhang)取義，雜湊成文，不能全(quan)文貫(guan)通，首尾一氣。今用“遁(dun)甲”揭其秘，一氣貫(guan)注，層次井然(ran)，全(quan)文通暢，豁然(ran)冰釋，樂與愛好(hao)者(zhe)共賞之。
經(jing)曰(yue)：觀天之(zhi)道，執天之(zhi)行，盡矣(yi)。
此節是(shi)全經(jing)之(zhi)總綱，學(xue)說(shuo)之(zhi)根據。高度概(gai)括了《陰符(fu)經(jing)》總體內容(rong)，故曰(yue)：“盡矣”。“觀天之(zhi)道”謂“天之(zhi)道”用“觀”而(er)取得(de)。不但(dan)(dan)有(you)(you)(you)其客觀根據，而(er)且有(you)(you)(you)其具體方法，而(er)非空洞理論。自有(you)(you)(you)古天文(wen)(wen)學(xue)內容(rong)，包括古代星占學(xue)在內。但(dan)(dan)全文(wen)(wen)中并(bing)未提(ti)及(ji)三垣二十八宿，五星凌犯等星占天象(xiang)內容(rong)之(zhi)事。由是(shi)可知，《陰符(fu)》著者(zhe)是(shi)從星占學(xue)的(de)另一(yi)分(fen)支，以天象(xiang)實(shi)體運動為依據，即是(shi)應(ying)用天道運行規律所反(fan)映出(chu)的(de)干(gan)支八卦(gua)，建立起一(yi)門有(you)(you)(you)天道依據的(de)數(shu)術系統遁(dun)甲(jia)式體系。經(jing)文(wen)(wen)明示“爰有(you)(you)(you)奇器，是(shi)生萬象(xiang)，八卦(gua)甲(jia)子，神機(ji)鬼藏，陰陽相(xiang)勝之(zhi)術昭昭乎進(jin)乎象(xiang)矣。”就是(shi)遁(dun)甲(jia)式的(de)明證。
中國(guo)古(gu)代一切傳統學(xue)術(shu)，皆(jie)是首(shou)重天道，遁甲(jia)式亦(yi)不(bu)(bu)能(neng)例外(wai)。但與六(liu)(liu)壬、太乙之術(shu)不(bu)(bu)同(tong)，各(ge)有其(qi)特色(se)。合稱“三式”之學(xue)。遁甲(jia)以(yi)九(jiu)宮為(wei)框(kuang)架(jia)，六(liu)(liu)壬以(yi)十二(er)地(di)支為(wei)框(kuang)架(jia)，太乙以(yi)九(jiu)宮十六(liu)(liu)神(shen)為(wei)框(kuang)架(jia)。太乙占(zhan)國(guo)運，遁甲(jia)占(zhan)兵機(ji)，六(liu)(liu)壬占(zhan)百事，各(ge)有重點，亦(yi)各(ge)無不(bu)(bu)占(zhan)，然均不(bu)(bu)離以(yi)“干(gan)支”為(wei)根據。古(gu)人發明“干(gan)支”頗不(bu)(bu)容易。看起來很簡單，要(yao)知其(qi)所以(yi)然和探索(suo)其(qi)客觀根據就不(bu)(bu)容易。不(bu)(bu)論醫卜星相，天文地(di)理，宗教神(shen)學(xue)等(deng)等(deng)，無有不(bu)(bu)涉及干(gan)支者(zhe)。
“干(gan)支”是古天文學家(jia)研(yan)究(jiu)的(de)成果(guo)結(jie)晶，是天體(ti)運行規律的(de)高(gao)度(du)反(fan)映。它(ta)在天文學中的(de)客觀根(gen)據尚(shang)未(wei)(wei)引(yin)起研(yan)究(jiu)者的(de)足夠重視，故不見(jian)有人(ren)具體(ti)揭示。各著作(zuo)之中，包括天文學史之中，皆(jie)多從說(shuo)文解字(zi)訓詁考釋，卻缺乏(fa)從古天文學中具體(ti)落實(shi)。遂(sui)至(zhi)(zhi)認為(wei)干(gan)支屬抽象概念(nian)，記(ji)時符號而已(yi)，其實(shi)質卻鮮(xian)為(wei)人(ren)知。將本來科(ke)學的(de)東西，未(wei)(wei)能(neng)加以(yi)充分認識，反(fan)而被誤認為(wei)是甚至(zhi)(zhi)肯(ken)定(ding)是“唯(wei)心”的(de)和“迷信”的(de)東西。
“八(ba)(ba)(ba)(ba)卦(gua)(gua)”是(shi)形(xing)象(xiang)思維和(he)(he)邏輯(ji)推理所應用的(de)(de)(de)符(fu)(fu)號系統，用之(zhi)以(yi)通(tong)神明(ming)之(zhi)德，以(yi)類(lei)萬物之(zhi)情。在(zai)遁(dun)(dun)(dun)甲(jia)(jia)式(shi)中，八(ba)(ba)(ba)(ba)卦(gua)(gua)通(tong)天(tian)(tian)(tian)地(di)人(ren)三盤之(zhi)體，其側重在(zai)于“空(kong)間(jian)”方位(wei)(wei)的(de)(de)(de)反映(ying)和(he)(he)事物形(xing)象(xiang)的(de)(de)(de)歸屬。自宋代而后(hou)，八(ba)(ba)(ba)(ba)卦(gua)(gua)又有先(xian)后(hou)天(tian)(tian)(tian)之(zhi)分。遁(dun)(dun)(dun)甲(jia)(jia)式(shi)所用為(wei)后(hou)天(tian)(tian)(tian)文王八(ba)(ba)(ba)(ba)卦(gua)(gua)，未提先(xian)天(tian)(tian)(tian)伏羲八(ba)(ba)(ba)(ba)卦(gua)(gua)。可(ke)(ke)知《陰(yin)符(fu)(fu)》所用自應是(shi)“文王后(hou)天(tian)(tian)(tian)八(ba)(ba)(ba)(ba)卦(gua)(gua)”無疑。《陰(yin)符(fu)(fu)經》所用八(ba)(ba)(ba)(ba)卦(gua)(gua)甲(jia)(jia)子(zi)，雖是(shi)時(shi)(shi)(shi)空(kong)統一(yi)(yi)的(de)(de)(de)，但又是(shi)有所側重的(de)(de)(de)。干支(zhi)雖可(ke)(ke)表示空(kong)間(jian)方位(wei)(wei)，其重點乃在(zai)于“時(shi)(shi)(shi)間(jian)”的(de)(de)(de)反映(ying)。八(ba)(ba)(ba)(ba)卦(gua)(gua)雖可(ke)(ke)表示時(shi)(shi)(shi)間(jian)，其要端多主于“空(kong)間(jian)”方位(wei)(wei)的(de)(de)(de)反映(ying)。故自古皆采用干支(zhi)記時(shi)(shi)(shi)，而不用八(ba)(ba)(ba)(ba)卦(gua)(gua)記時(shi)(shi)(shi)。《遁(dun)(dun)(dun)甲(jia)(jia)》用八(ba)(ba)(ba)(ba)卦(gua)(gua)作“三盤”的(de)(de)(de)定位(wei)(wei)式(shi)，天(tian)(tian)(tian)干從中順(shun)逆演(yan)布(bu)，體現時(shi)(shi)(shi)空(kong)統一(yi)(yi)的(de)(de)(de)變化(hua)模(mo)擬。可(ke)(ke)見古人(ren)立法的(de)(de)(de)合(he)理性及其智慧的(de)(de)(de)陳(chen)跡。用圖以(yi)明(ming)之(zhi)。
“執天(tian)之(zhi)行”，即是根(gen)據“觀天(tian)道”所獲(huo)的(de)(de)天(tian)道運行規律的(de)(de)記(ji)時“干支”為依(yi)據，法天(tian)則(ze)地演布奇(qi)門，得(de)出千變萬(wan)化(hua)之(zhi)一(yi)幕，用作(zuo)預測和決策的(de)(de)行事指(zhi)導，爭取計劃(hua)的(de)(de)勝利。故(gu)曰：“執天(tian)之(zhi)行盡(jin)矣”。是有具(ju)體數術內容的(de)(de)，而非空洞(dong)詞句。
（二）
故天(tian)有五(wu)(wu)賊(zei)，見之(zhi)者昌(chang)；五(wu)(wu)賊(zei)在心，施行于天(tian)；宇宙在乎(hu)手，萬(wan)化生乎(hu)身(shen)。
此節從總(zong)綱而展(zhan)開(kai)論述(shu)(shu)。“故”即所以，乃申(shen)述(shu)(shu)“觀天之道”的具體內容。
“天(tian)(tian)有(you)五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)(zei)(zei)”之“賊(zei)(zei)(zei)(zei)(zei)”，即盜賊(zei)(zei)(zei)(zei)(zei)之“賊(zei)(zei)(zei)(zei)(zei)”。賊(zei)(zei)(zei)(zei)(zei)與盜對，經(jing)文(wen)中有(you)“五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)(zei)(zei)三(san)盜”之說。“賊(zei)(zei)(zei)(zei)(zei)”為(wei)明(ming)(ming)(ming)(ming)取(qu)強奪，“盜”為(wei)暗(an)地(di)偷竊(qie)。即指盜竊(qie)天(tian)(tian)機有(you)明(ming)(ming)(ming)(ming)暗(an)兩個方面(mian)。有(you)形象思(si)維(wei)與理(li)化思(si)維(wei)，皆(jie)有(you)具(ju)體內(nei)容。天(tian)(tian)之五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)(zei)(zei)即金木(mu)(mu)水火(huo)土五(wu)(wu)(wu)(wu)星(xing)(xing)(xing)在天(tian)(tian)道(dao)(dao)中運行(xing)(xing)(xing)(xing)(xing)，占(zhan)(zhan)星(xing)(xing)(xing)家可(ke)以明(ming)(ming)(ming)(ming)白地(di)觀察到它們順逆(ni)留伏的(de)(de)(de)(de)運行(xing)(xing)(xing)(xing)(xing)，沖巳凌犯(fan)的(de)(de)(de)(de)現(xian)象，芒(mang)角(jiao)動搖的(de)(de)(de)(de)狀態(tai)，以及隱顯(xian)(xian)五(wu)(wu)(wu)(wu)色，九(jiu)洲分(fen)(fen)野等，與人間社(she)會相聯系，作出災祥的(de)(de)(de)(de)判斷。在《唐開(kai)元占(zhan)(zhan)經(jing)》《太(tai)(tai)白陰經(jing)》《乙巳占(zhan)(zhan)》《蘭臺(tai)秘苑》和(he)《天(tian)(tian)文(wen)大成》《歷代(dai)天(tian)(tian)文(wen)律歷等志》中有(you)豐富的(de)(de)(de)(de)記(ji)載。但(dan)(dan)是(shi)，《陰符經(jing)》著(zhu)者明(ming)(ming)(ming)(ming)顯(xian)(xian)地(di)是(shi)“星(xing)(xing)(xing)占(zhan)(zhan)術(shu)”的(de)(de)(de)(de)另一分(fen)(fen)支(zhi)(zhi)，不(bu)用(yong)守(shou)候靈臺(tai)（觀測臺(tai)）的(de)(de)(de)(de)辛苦(ku)，只(zhi)從古天(tian)(tian)文(wen)家精辟(pi)創作反映“天(tian)(tian)道(dao)(dao)”規律的(de)(de)(de)(de)“干(gan)(gan)支(zhi)(zhi)”這個天(tian)(tian)機來推(tui)演(yan)(yan)，從形象思(si)維(wei)飛(fei)躍到理(li)性思(si)維(wei)。諸如“六壬”“太(tai)(tai)乙”“子平”等等數術(shu)，無不(bu)根據(ju)干(gan)(gan)支(zhi)(zhi)來推(tui)演(yan)(yan)。特(te)別是(shi)《遁甲》式(shi)，將天(tian)(tian)道(dao)(dao)運行(xing)(xing)(xing)(xing)(xing)中的(de)(de)(de)(de)金木(mu)(mu)水火(huo)土五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)星(xing)(xing)(xing)和(he)天(tian)(tian)體空間定位的(de)(de)(de)(de)九(jiu)天(tian)(tian)星(xing)(xing)(xing)，作為(wei)天(tian)(tian)道(dao)(dao)規律的(de)(de)(de)(de)客觀依(yi)據(ju)，用(yong)干(gan)(gan)支(zhi)(zhi)五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)和(he)九(jiu)星(xing)(xing)(xing)用(yong)作天(tian)(tian)機全息的(de)(de)(de)(de)模擬。《煙(yan)波(bo)釣叟歌》曰：“庚為(wei)太(tai)(tai)白丙熒惑”，即是(shi)以“庚”逮捕太(tai)(tai)白金星(xing)(xing)(xing)，“丙”代(dai)表熒惑火(huo)星(xing)(xing)(xing)。這就充(chong)分(fen)(fen)證明(ming)(ming)(ming)(ming)遁甲是(shi)用(yong)天(tian)(tian)干(gan)(gan)五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)代(dai)表天(tian)(tian)文(wen)行(xing)(xing)(xing)(xing)(xing)星(xing)(xing)(xing)的(de)(de)(de)(de)事實(shi)。這種方法，既本于天(tian)(tian)道(dao)(dao)，又不(bu)用(yong)守(shou)候靈臺(tai)的(de)(de)(de)(de)辛苦(ku)，僅用(yong)干(gan)(gan)支(zhi)(zhi)八卦(gua)推(tui)演(yan)(yan)，即可(ke)得到預(yu)測效果。《煙(yan)波(bo)釣叟歌》又說：“白入(ru)熒兮賊(zei)(zei)(zei)(zei)(zei)即來，熒入(ru)白兮賊(zei)(zei)(zei)(zei)(zei)需滅”，這里不(bu)但(dan)(dan)證明(ming)(ming)(ming)(ming)“遁甲”是(shi)以天(tian)(tian)干(gan)(gan)五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)代(dai)表金木(mu)(mu)水火(huo)土五(wu)(wu)(wu)(wu)個行(xing)(xing)(xing)(xing)(xing)星(xing)(xing)(xing)，同時(shi)又證明(ming)(ming)(ming)(ming)了“遁甲”是(shi)用(yong)五(wu)(wu)(wu)(wu)行(xing)(xing)(xing)(xing)(xing)代(dai)表五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)(zei)(zei)之事，與《陰符經(jing)》的(de)(de)(de)(de)隱秘若(ruo)合符契。
“見之(zhi)(zhi)者昌(chang)”；昌(chang)，明也。遁甲式重(zhong)天盤(pan)又重(zhong)天干，唯(wei)天干明布(bu)天地盤(pan)之(zhi)(zhi)中(zhong)，一(yi)見而知(zhi)，故曰(yue)“見之(zhi)(zhi)者昌(chang)（明）”，而地支無(wu)定住，藏于九宮之(zhi)(zhi)內，靠(kao)順(shun)逆推演方可知(zhi)道，是說代表五(wu)行的(de)天干有明顯的(de)位置，一(yi)見可知(zhi)，而不(bu)與地支情(qing)況相同。故曰(yue)“天有五(wu)賊，見之(zhi)(zhi)者昌(chang)。”昌(chang)，明也，明白其吉兇以定趨避之(zhi)(zhi)行動也。
“五賊在心(xin)，施(shi)行(xing)于(yu)天”，是說三(san)(san)奇六儀(yi)(yi)（即乙丙丁(ding)三(san)(san)奇，戊(wu)己(ji)庚辛壬癸六儀(yi)(yi)，均指天干(gan)(gan)而言），按(an)規定之陰九(jiu)局(ju)(ju)陽九(jiu)局(ju)(ju)順逆(ni)演(yan)布法(fa)則熟記于(yu)心(xin)中，即是“五賊在心(xin)”。演(yan)布時將三(san)(san)奇六儀(yi)(yi)這一(yi)連串的天干(gan)(gan)或順或逆(ni)，按(an)用局(ju)(ju)規定排布在天盤(pan)上，故(gu)曰“施(shi)行(xing)于(yu)天”。地(di)(di)盤(pan)亦同樣布天干(gan)(gan)，其局(ju)(ju)法(fa)定體，從天道(dao)中來。地(di)(di)盤(pan)不動(dong)，唯天盤(pan)動(dong)（視運動(dong)）。也(ye)即是法(fa)天則地(di)(di)的模(mo)擬。
“宇(yu)宙在(zai)乎(hu)手，萬化生乎(hu)身”。上(shang)(shang)下四(si)方謂(wei)之(zhi)宇(yu)，指(zhi)空間(jian)。古往(wang)今(jin)來(lai)謂(wei)之(zhi)宙，指(zhi)時(shi)間(jian)。“在(zai)乎(hu)手”，即(ji)是在(zai)掌(zhang)(zhang)上(shang)(shang)運(yun)算(suan)的(de)古法(fa)，以九(jiu)宮(gong)八(ba)卦為(wei)定位，代(dai)表(biao)空間(jian)，用記時(shi)干支代(dai)表(biao)時(shi)間(jian)，在(zai)掌(zhang)(zhang)上(shang)(shang)輪算(suan)；古人(ren)稱(cheng)為(wei)“掌(zhang)(zhang)訣”。《煙波(bo)釣叟歌》說：“先須掌(zhang)(zhang)上(shang)(shang)排(pai)九(jiu)宮(gong)，縱橫十五(wu)(wu)在(zai)其中。次將(jiang)八(ba)卦論八(ba)節，一(yi)氣統三(san)為(wei)正宗。陰陽兩(liang)遁(dun)分順(shun)逆，一(yi)氣三(san)元人(ren)莫(mo)測，五(wu)(wu)日(ri)都(dou)來(lai)換一(yi)元，接氣超(chao)神為(wei)準的(de)”。一(yi)般流傳的(de)掌(zhang)(zhang)式(shi)多是用的(de)“邊(bian)九(jiu)宮(gong)”法(fa)。“活(huo)盤法(fa)”上(shang)(shang)掌(zhang)(zhang)，必(bi)須滾瓜亂(luan)熟后才(cai)能用，不然就用書寫(xie)法(fa)，或(huo)用“拭盤”，即(ji)是“奇(qi)器”。
“萬化生乎身”。《爾雅》曰：“身，我也”。指(zhi)布局之(zhi)后，判斷(duan)首明。主客之(zhi)分，人我之(zhi)別。即(ji)萬事萬物與我發生關系，自有或吉(ji)或兇之(zhi)結果。皆由人我、物我、事我之(zhi)間的(de)生克關系而造成。一主而百客，判斷(duan)之(zhi)要端也。此節所論，層(ceng)次清楚，條理井然。
（三）
天(tian)性(xing)，人(ren)也(ye)(ye)；人(ren)心，機也(ye)(ye)；立(li)天(tian)之道，以定人(ren)也(ye)(ye)。
此節(jie)承(cheng)前節(jie)“宇宙(zhou)在(zai)乎手”的布局內(nei)容展述其布局原理。是本“天(tian)(tian)人合一”之說。天(tian)(tian)與人，在(zai)遁(dun)甲(jia)中，分別以天(tian)(tian)盤九星代(dai)表(biao)天(tian)(tian)，人盤八門代(dai)表(biao)人。
“天(tian)(tian)(tian)(tian)(tian)(tian)性人(ren)也(ye)”，即指天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)九星(xing)(xing)(xing)之(zhi)屬(shu)(shu)(shu)性與(yu)人(ren)盤(pan)(pan)(pan)(pan)八(ba)門(men)之(zhi)屬(shu)(shu)(shu)性相(xiang)同。例如：坎(kan)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)蓬(peng)屬(shu)(shu)(shu)水，人(ren)盤(pan)(pan)(pan)(pan)坎(kan)宮(gong)(gong)(gong)(gong)(gong)(gong)休(xiu)門(men)也(ye)屬(shu)(shu)(shu)水。艮宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)任(ren)屬(shu)(shu)(shu)土，人(ren)盤(pan)(pan)(pan)(pan)艮宮(gong)(gong)(gong)(gong)(gong)(gong)生門(men)也(ye)屬(shu)(shu)(shu)土。震宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)沖屬(shu)(shu)(shu)木(mu)(mu)，人(ren)盤(pan)(pan)(pan)(pan)震宮(gong)(gong)(gong)(gong)(gong)(gong)傷(shang)門(men)也(ye)屬(shu)(shu)(shu)木(mu)(mu)。巽(xun)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)輔屬(shu)(shu)(shu)木(mu)(mu)，人(ren)盤(pan)(pan)(pan)(pan)巽(xun)宮(gong)(gong)(gong)(gong)(gong)(gong)杜門(men)也(ye)屬(shu)(shu)(shu)木(mu)(mu)。離(li)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)英(ying)屬(shu)(shu)(shu)火，人(ren)盤(pan)(pan)(pan)(pan)離(li)宮(gong)(gong)(gong)(gong)(gong)(gong)景(jing)門(men)也(ye)屬(shu)(shu)(shu)火。坤宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)芮屬(shu)(shu)(shu)土，人(ren)盤(pan)(pan)(pan)(pan)坤宮(gong)(gong)(gong)(gong)(gong)(gong)死門(men)也(ye)屬(shu)(shu)(shu)土。乾宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)心屬(shu)(shu)(shu)金，人(ren)盤(pan)(pan)(pan)(pan)乾宮(gong)(gong)(gong)(gong)(gong)(gong)開門(men)也(ye)屬(shu)(shu)(shu)金。中宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)禽屬(shu)(shu)(shu)土，人(ren)盤(pan)(pan)(pan)(pan)中宮(gong)(gong)(gong)(gong)(gong)(gong)寄(ji)居(ju)坤宮(gong)(gong)(gong)(gong)(gong)(gong)死門(men)與(yu)艮宮(gong)(gong)(gong)(gong)(gong)(gong)生門(men)也(ye)屬(shu)(shu)(shu)土。這就(jiu)(jiu)是(shi)(shi)天(tian)(tian)(tian)(tian)(tian)(tian)人(ren)屬(shu)(shu)(shu)性相(xiang)同的(de)(de)“天(tian)(tian)(tian)(tian)(tian)(tian)性人(ren)也(ye)”的(de)(de)具體內容(rong)。接著就(jiu)(jiu)可以明(ming)白“人(ren)心機(ji)(ji)也(ye)”是(shi)(shi)聯系“立天(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)道以定(ding)人(ren)也(ye)”的(de)(de)樞紐了。“機(ji)(ji)”即是(shi)(shi)“天(tian)(tian)(tian)(tian)(tian)(tian)機(ji)(ji)”的(de)(de)“機(ji)(ji)”，也(ye)是(shi)(shi)“樞機(ji)(ji)”的(de)(de)“機(ji)(ji)”。人(ren)心是(shi)(shi)“機(ji)(ji)”，主(zhu)宰于(yu)中，而(er)起(qi)樞機(ji)(ji)的(de)(de)作用(yong)。即由人(ren)心來主(zhu)天(tian)(tian)(tian)(tian)(tian)(tian)（天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)）以定(ding)人(ren)（人(ren)盤(pan)(pan)(pan)(pan)）。也(ye)即是(shi)(shi)說(shuo)，天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)是(shi)(shi)據(ju)“天(tian)(tian)(tian)(tian)(tian)(tian)道”運行規律(lv)所(suo)反映(ying)的(de)(de)記時“干支”為依(yi)據(ju)，求得(de)天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)直符(fu)(fu)宮(gong)(gong)(gong)(gong)(gong)(gong)，直符(fu)(fu)宮(gong)(gong)(gong)(gong)(gong)(gong)下的(de)(de)人(ren)盤(pan)(pan)(pan)(pan)八(ba)門(men)記時直使。這就(jiu)(jiu)是(shi)(shi)“立天(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)道以定(ding)人(ren)也(ye)”的(de)(de)具體內容(rong)。例如：陽遁一(yi)局，甲子直符(fu)(fu)屬(shu)(shu)(shu)坎(kan)一(yi)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)蓬(peng)星(xing)(xing)(xing)，其人(ren)盤(pan)(pan)(pan)(pan)休(xiu)門(men)即為直使。實在簡易，取義頗為深刻(ke)。只要求出了天(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)，就(jiu)(jiu)得(de)到了人(ren)盤(pan)(pan)(pan)(pan)。確實靠人(ren)心在作主(zhu)宰。經文所(suo)述，何等(deng)明(ming)白曉暢，并非(fei)抽象的(de)(de)空(kong)洞(dong)大道理，且有其具體的(de)(de)落(luo)實處。
（四）
天發(fa)殺機，龍蛇(she)起(qi)陸；人發(fa)殺機，天地反覆；天人合(he)發(fa)，萬變定基(ji)。
此(ci)節(jie)承前節(jie)所(suo)述布(bu)局后所(suo)得格局判(pan)斷之(zhi)(zhi)(zhi)舉隅。此(ci)所(suo)謂(wei)“天(tian)(tian)”即(ji)指(zhi)“天(tian)(tian)盤(pan)(pan)(pan)”，“人”即(ji)指(zhi)“人盤(pan)(pan)(pan)”。“天(tian)(tian)發(fa)(fa)殺(sha)(sha)機(ji)(ji)”即(ji)天(tian)(tian)盤(pan)(pan)(pan)受克(ke)(ke)制。“人發(fa)(fa)殺(sha)(sha)機(ji)(ji)”即(ji)人盤(pan)(pan)(pan)受克(ke)(ke)制。《奇(qi)門(men)(men)統宗 . 奇(qi)門(men)(men)秘(mi)訣總賦》曰(yue)：“身殘毀兮(xi)！乙遇辛而(er)龍(long)(long)(long)(long)(long)逃走；財虛耗兮(xi)！ 辛遇乙而(er)虎猖狂”。即(ji)天(tian)(tian)盤(pan)(pan)(pan)中(zhong)(zhong)(zhong)的(de)“乙”受地(di)盤(pan)(pan)(pan)總的(de)“辛”所(suo)克(ke)(ke)制。“乙”為(wei)(wei)東(dong)方(fang)(fang)木青龍(long)(long)(long)(long)(long)。因天(tian)(tian)盤(pan)(pan)(pan)主動，故(gu)曰(yue)“龍(long)(long)(long)(long)(long)逃走”。“天(tian)(tian)發(fa)(fa)殺(sha)(sha)機(ji)(ji)，龍(long)(long)(long)(long)(long)蛇(she)起(qi)陸”即(ji)是天(tian)(tian)盤(pan)(pan)(pan)中(zhong)(zhong)(zhong)的(de)“乙”受地(di)盤(pan)(pan)(pan)中(zhong)(zhong)(zhong)的(de)“辛”克(ke)(ke)制，“龍(long)(long)(long)(long)(long)蛇(she)起(qi)陸”即(ji)為(wei)(wei)“龍(long)(long)(long)(long)(long)逃走”之(zhi)(zhi)(zhi)意。《遁(dun)(dun)甲(jia)大全(quan)》卷七有曰(yue)：“奇(qi)門(men)(men)上(shang)盤(pan)(pan)(pan)象(xiang)天(tian)(tian)，謂(wei)九星(xing)；中(zhong)(zhong)(zhong)盤(pan)(pan)(pan)象(xiang)人，謂(wei)八(ba)(ba)門(men)(men)；下盤(pan)(pan)(pan)象(xiang)地(di)，謂(wei)九宮(gong)。上(shang)盤(pan)(pan)(pan)星(xing)也，中(zhong)(zhong)(zhong)盤(pan)(pan)(pan)門(men)(men)也，下盤(pan)(pan)(pan)宮(gong)也。凡占吉(ji)兇者，首重九星(xing)，以(yi)九星(xing)是天(tian)(tian)盤(pan)(pan)(pan)，吉(ji)兇由天(tian)(tian)故(gu)也。凡星(xing)克(ke)(ke)門(men)(men)吉(ji)，門(men)(men)克(ke)(ke)雄兇。”此(ci)天(tian)(tian)盤(pan)(pan)(pan)受克(ke)(ke)為(wei)(wei)兇，即(ji)天(tian)(tian)發(fa)(fa)殺(sha)(sha)機(ji)(ji)之(zhi)(zhi)(zhi)舉隅。東(dong)方(fang)(fang)木為(wei)(wei)青龍(long)(long)(long)(long)(long)，乙者龍(long)(long)(long)(long)(long)蛇(she)之(zhi)(zhi)(zhi)象(xiang)，陽為(wei)(wei)龍(long)(long)(long)(long)(long)，陰為(wei)(wei)蛇(she)，乙至陽宮(gong)為(wei)(wei)龍(long)(long)(long)(long)(long)陰宮(gong)為(wei)(wei)蛇(she)。又(you)甲(jia)為(wei)(wei)龍(long)(long)(long)(long)(long)，乙為(wei)(wei)蛇(she)。八(ba)(ba)卦甲(jia)子者，形象(xiang)思(si)維與理(li)性(xing)思(si)維結合(he)應(ying)用而(er)作(zuo)出判(pan)斷，此(ci)遁(dun)(dun)甲(jia)式方(fang)(fang)法之(zhi)(zhi)(zhi)特(te)色。
“人(ren)發(fa)殺機，天(tian)(tian)(tian)地(di)(di)反覆”，乃人(ren)盤受(shou)克，遭天(tian)(tian)(tian)地(di)(di)盤克制(zhi)而有災禍也。《遁甲(jia)大全》卷七有曰(yue)：“凡出行趨(qu)避者，首(shou)重八(ba)門。以八(ba)門為人(ren)盤，吉兇(xiong)(xiong)由人(ren)自取故也。凡門克宮吉，宮克門兇(xiong)(xiong)，傷人(ren)、事故兇(xiong)(xiong)”。若天(tian)(tian)(tian)地(di)(di)盤皆同時(shi)克制(zhi)人(ren)盤則至(zhi)兇(xiong)(xiong)。故曰(yue)：“人(ren)發(fa)殺機，天(tian)(tian)(tian)地(di)(di)反覆”。
“天(tian)(tian)(tian)人合發，萬(wan)變定(ding)基”。此指天(tian)(tian)(tian)盤人盤同時(shi)皆遭克(ke)制，則有(you)一番變革之(zhi)象。即天(tian)(tian)(tian)盤直符宮與人盤直使宮二者皆受克(ke)制，定(ding)有(you)一番斗爭或災禍出現(xian)，是萬(wan)事萬(wan)物復雜變化的兆基。故曰：“天(tian)(tian)(tian)人合發，萬(wan)變定(ding)基”。
此節經文有作“天發(fa)殺機(ji)(ji)(ji)，移星異宿(su)；人(ren)(ren)發(fa)殺機(ji)(ji)(ji)，天地(di)反覆；地(di)發(fa)殺機(ji)(ji)(ji)，龍蛇(she)起陸；天人(ren)(ren)合發(fa)，萬變定基”者。
有(you)將(jiang)“移星(xing)異宿(su)”作“日月(yue)星(xing)辰(chen)”者。明(ming)顯是注家(jia)增入(ru)一(yi)“地發殺機(ji)”和“移星(xing)異宿(su)”，待欲湊足(zu)“天地人(ren)”三才之(zhi)(zhi)(zhi)數。殊不(bu)知(zhi)前有(you)“立天之(zhi)(zhi)(zhi)道(dao)以定人(ren)也”之(zhi)(zhi)(zhi)句(ju)，未涉及地，后有(you)“天人(ren)合發”之(zhi)(zhi)(zhi)結語，亦未提到(dao)地，只是“天人(ren)”并論，其畫蛇添足(zu)破綻(zhan)顯然(ran)。非原文所有(you)可知(zhi)，郭忠恕三體書跡，既然(ran)刻碑傳世，必早有(you)考證，今從之(zhi)(zhi)(zhi)。
另外，“天發殺(sha)(sha)機，龍蛇(she)起陸(lu)”，龍蛇(she)是(shi)農(nong)歷的三四月，是(shi)天之陽氣沖最盛的時間段，所以三四月容易(yi)地震。這(zhe)個也合(he)天發殺(sha)(sha)機，龍蛇(she)起陸(lu)，這(zhe)是(shi)自然(ran)規(gui)律。如果講到天發殺(sha)(sha)機，移星易(yi)宿，在和(he)子午修真的丹道合(he)起來，有點牽強(qiang)。陰符主(zhu)講動因，天和(he)人(ren)，開篇到結(jie)束都是(shi)一致(zhi)的。
（五）
性有巧拙(zhuo)，可(ke)以伏藏；九竅之(zhi)邪，在乎三(san)要，可(ke)以動靜。
此(ci)節承前兇(xiong)格(ge)而(er)發。測得兇(xiong)格(ge)，有(you)(you)災禍降臨，當采(cai)取避(bi)(bi)禍趨(qu)吉的(de)措施。《老子》曰：“吾(wu)之(zhi)所(suo)以有(you)(you)大患者，為吾(wu)有(you)(you)身(shen)，及吾(wu)無(wu)身(shen)，吾(wu)有(you)(you)何患？”吾(wu)既有(you)(you)身(shen)，如(ru)何才能“無(wu)身(shen)”？若說(shuo)毀滅自(zi)身(shen)，吾(wu)又何存？此(ci)之(zhi)所(suo)謂“無(wu)身(shen)”，實指“隱(yin)(yin)身(shen)”避(bi)(bi)患之(zhi)術。《奇(qi)門秘訣總賦》說(shuo)：“如(ru)遇急難，宜從(cong)直符方下(xia)而(er)行。太(tai)陰(yin)潛形而(er)隱(yin)(yin)跡，六合遁身(shen)而(er)謀議。九天之(zhi)上揚威武(wu)，九地之(zhi)下(xia)匿兵馬”等等，皆為遁甲術中的(de)神秘學說(shuo)。“性有(you)(you)巧拙，可(ke)以伏藏(zang)”，是說(shuo)人之(zhi)智力雖(sui)有(you)(you)水平不等，同樣可(ke)以用隱(yin)(yin)慝伏藏(zang)之(zhi)法進行趨(qu)避(bi)(bi)。
“九(jiu)竅(qiao)(qiao)之邪(xie)(xie)，在乎(hu)三要(yao)，可以動靜(jing)”。“九(jiu)竅(qiao)(qiao)”指九(jiu)宮(gong)之訣竅(qiao)(qiao)。“邪(xie)(xie)”是指一(yi)種不常見(jian)(jian)的現象，昔人(ren)稱(cheng)為“邪(xie)(xie)術(shu)”，今人(ren)稱(cheng)為“特異功能”。是說(shuo)(shuo)遁甲趨避方法，是用(yong)“九(jiu)宮(gong)式”而非“六(liu)壬式”（二(er)式皆有(you)趨避說(shuo)(shuo)）。既用(yong)九(jiu)宮(gong)中的訣竅(qiao)(qiao)可產生隱遁作(zuo)用(yong)的邪(xie)(xie)術(shu)。其方法有(you)三個要(yao)點，重在天(tian)盤中的乙(yi)丙(bing)丁三奇。《遁甲統宗》曰：“時下(xia)得乙(yi)者(zhe)為日奇，凡攻擊、往來者(zhe)，逃兇(xiong)者(zhe)，宜從(cong)(cong)(cong)天(tian)上(shang)六(liu)乙(yi)出，則(ze)恍惚如(ru)神(shen)，無人(ren)見(jian)(jian)者(zhe)”。“從(cong)(cong)(cong)天(tian)上(shang)六(liu)丁而出，入(ru)太(tai)陰而藏，敵人(ren)自不能見(jian)(jian)也”。凡攻伐，宜從(cong)(cong)(cong)天(tian)上(shang)六(liu)丙(bing)出，挾威火，故類王(wang)侯”。又有(you)“急則(ze)從(cong)(cong)(cong)神(shen)緩(huan)從(cong)(cong)(cong)門”之說(shuo)(shuo)。
有《秘藏六陰洞微(wei)遁甲真經》上(shang)中(zhong)下三卷，是宋代寫(xie)成的(de)“法奇(qi)門(men)(men)”專著。在有關《遁甲》古笈中(zhong)，也(ye)有不少(shao)的(de)符咒異說(shuo)，前人早有認為(wei)邪僻不經者，或只從其數理(li)部(bu)分，神學之(zhi)類皆(jie)棄而不用。如《奇(qi)門(men)(men)一得(de)》《奇(qi)門(men)(men)元靈(ling)經》《奇(qi)門(men)(men)法竅》《奇(qi)門(men)(men)闡微(wei)》《奇(qi)門(men)(men)心悟》等等皆(jie)是。
奇門數(shu)理(li)趨避(bi)之要，在于(yu)自為(wei)”主客“。即(ji)測(ce)得(de)利于(yu)為(wei)主者(zhe)，則后動，是(shi)(shi)為(wei)“后發制人(ren)”。測(ce)得(de)利于(yu)為(wei)客者(zhe)，則先動，是(shi)(shi)為(wei)“先發制人(ren)”。是(shi)(shi)以靜(jing)(jing)為(wei)主，動為(wei)客。測(ce)得(de)其機，則按機行事，動靜(jing)(jing)可以由人(ren)。總之，此節是(shi)(shi)闡述趨避(bi)之法，書中不乏記載。此一(yi)傳說神(shen)秘文化史料，未(wei)必(bi)盡是(shi)(shi)荒謬空談。
（六）
火生(sheng)于(yu)木，禍發必克；奸生(sheng)于(yu)國，時動必潰；知之修煉，謂之圣人(ren)。
此節仍是遁甲格局又一(yi)舉隅。《煙波(bo)釣(diao)叟歌》曰：“丙(bing)(bing)(bing)為(wei)勃兮(xi)(xi)庚為(wei)格，格則不通(tong)勃亂逆”。又“甲加(jia)丙(bing)(bing)(bing)兮(xi)(xi)龍回首，丙(bing)(bing)(bing)加(jia)甲兮(xi)(xi)鳥跌穴”。甲為(wei)木，丙(bing)(bing)(bing)為(wei)火(huo)，火(huo)生于(yu)(yu)木，即生火(huo)者木，初則火(huo)勢(shi)漸升，光耀(yao)照人(ren)，原為(wei)吉象，繼則木被火(huo)焚(fen)，象奸生于(yu)(yu)國，時機至而生變動(dong)，國必潰敗之象。謂(wei)(wei)(wei)得(de)此局，必先(xian)吉而后兇，知此奸臣(chen)當道(dao)，不宜從政(zheng)，隱(yin)居修煉，如老子過函谷關，張良(liang)隨赤松(song)子游之類，可謂(wei)(wei)(wei)圣(sheng)“知時”也。解者因有(you)“知之修煉謂(wei)(wei)(wei)之圣(sheng)人(ren)”之句，遂誤解為(wei)道(dao)家修煉之術，而不顧“奸生于(yu)(yu)國，時動(dong)必潰”之聯貫。其(qi)附會顯然。
天(tian)生(sheng)天(tian)殺(sha)，道(dao)之(zhi)理也。
天道陰(yin)陽而(er)(er)已，陽主生(sheng)，陰(yin)主殺(sha)，未(wei)有陽而(er)(er)不(bu)陰(yin)，生(sheng)而(er)(er)不(bu)殺(sha)之理。故春生(sheng)夏長秋斂冬藏，四時成(cheng)序(xu)，周而(er)(er)復始(shi)，循環不(bu)已，亙古如是也。
天(tian)地，萬物之(zhi)盜；萬物，人(ren)之(zhi)盜；人(ren)，萬物之(zhi)盜。三(san)盜既(ji)宜，三(san)才(cai)既(ji)安(an)。故曰：食其時，百骸理(li)；動其機(ji)，萬化安(an)。
天(tian)(tian)以始萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)，地(di)以生(sheng)萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)，然(ran)(ran)既(ji)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，則(ze)又殺(sha)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是天(tian)(tian)地(di)即(ji)萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)耳；世有(you)萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)，人(ren)(ren)(ren)即(ji)見景生(sheng)情(qing)，恣情(qing)縱欲(yu)，耗散(san)神氣(qi)(qi)，幼(you)而(er)(er)壯，壯而(er)(er)老，老而(er)(er)死，是萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)即(ji)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)耳；人(ren)(ren)(ren)為萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)靈，萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)雖能(neng)盜(dao)(dao)(dao)(dao)人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)，而(er)(er)人(ren)(ren)(ren)食(shi)萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)精華，借萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)長(chang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是人(ren)(ren)(ren)即(ji)萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)耳。大(da)修行人(ren)(ren)(ren)，能(neng)奪萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)為我用，又能(neng)因(yin)萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)盜(dao)(dao)(dao)(dao)我之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)而(er)(er)盜(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，并因(yin)天(tian)(tian)地(di)盜(dao)(dao)(dao)(dao)萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)而(er)(er)盜(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，三盜(dao)(dao)(dao)(dao)歸於一盜(dao)(dao)(dao)(dao)，殺(sha)中有(you)生(sheng)，三盜(dao)(dao)(dao)(dao)皆(jie)得其(qi)(qi)(qi)(qi)(qi)宜(yi)(yi)矣(yi)(yi)。三盜(dao)(dao)(dao)(dao)既(ji)宜(yi)(yi)，人(ren)(ren)(ren)與天(tian)(tian)地(di)合德，并行而(er)(er)不(bu)(bu)(bu)相悖，三才(cai)(cai)亦安矣(yi)(yi)。三才(cai)(cai)既(ji)安，道氣(qi)(qi)長(chang)存，萬(wan)(wan)(wan)物(wu)(wu)(wu)(wu)不(bu)(bu)(bu)能(neng)屈，造化(hua)不(bu)(bu)(bu)能(neng)拘矣(yi)(yi)。然(ran)(ran)此盜(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)秘(mi)密，有(you)一時(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功，須要不(bu)(bu)(bu)先(xian)不(bu)(bu)(bu)后(hou)(hou)，不(bu)(bu)(bu)將不(bu)(bu)(bu)迎，不(bu)(bu)(bu)可太過，不(bu)(bu)(bu)可不(bu)(bu)(bu)及，坎來則(ze)離受之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，彼(bi)到(dao)而(er)(er)我待(dai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，陽復以陰接之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，大(da)要不(bu)(bu)(bu)失其(qi)(qi)(qi)(qi)(qi)時(shi)(shi)，不(bu)(bu)(bu)錯其(qi)(qi)(qi)(qi)(qi)機(ji)(ji)，故(gu)曰，食(shi)其(qi)(qi)(qi)(qi)(qi)時(shi)(shi)，百(bai)(bai)骸(hai)理(li)，動(dong)其(qi)(qi)(qi)(qi)(qi)機(ji)(ji)，萬(wan)(wan)(wan)化(hua)安。食(shi)其(qi)(qi)(qi)(qi)(qi)時(shi)(shi)者(zhe)，趁時(shi)(shi)而(er)(er)吞服先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)也(ye)；動(dong)其(qi)(qi)(qi)(qi)(qi)機(ji)(ji)者(zhe)，隨機(ji)(ji)而(er)(er)扭轉生(sheng)殺(sha)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)柄也(ye)。食(shi)時(shi)(shi)則(ze)后(hou)(hou)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)化(hua)，百(bai)(bai)骸(hai)皆(jie)理(li)，可以全(quan)形(xing)；動(dong)機(ji)(ji)則(ze)先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)復，萬(wan)(wan)(wan)化(hua)俱(ju)安，可以延年。時(shi)(shi)也(ye)機(ji)(ji)也(ye)，難言(yan)也(ye)。要知此時(shi)(shi)即(ji)天(tian)(tian)時(shi)(shi)，此機(ji)(ji)即(ji)天(tian)(tian)機(ji)(ji)，茍非深明(ming)造化(hua)，洞達陰陽者(zhe)，烏能(neng)知之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)？噫！八月十五翫蟾輝，正是金精壯盛(sheng)時(shi)(shi)，若(ruo)到(dao)一陽才(cai)(cai)起處，便(bian)宜(yi)(yi)進火莫延遲。
人知其神(shen)(shen)(shen)之(zhi)神(shen)(shen)(shen)，不知其不神(shen)(shen)(shen)所以神(shen)(shen)(shen)也。
古今學人(ren)，皆認昭(zhao)昭(zhao)靈(ling)靈(ling)之(zhi)(zhi)(zhi)識(shi)神(shen)(shen)(shen)(shen)，以(yi)為本來之(zhi)(zhi)(zhi)元(yuan)神(shen)(shen)(shen)(shen)，故著空(kong)(kong)執相，千(qian)奇百怪，到老無成，有死而(er)已，殊(shu)不(bu)知此(ci)神(shen)(shen)(shen)(shen)為后天之(zhi)(zhi)(zhi)神(shen)(shen)(shen)(shen)，而(er)非先(xian)(xian)天之(zhi)(zhi)(zhi)神(shen)(shen)(shen)(shen)，乃(nai)神(shen)(shen)(shen)(shen)而(er)實(shi)不(bu)神(shen)(shen)(shen)(shen)者。先(xian)(xian)天之(zhi)(zhi)(zhi)神(shen)(shen)(shen)(shen)，非色非空(kong)(kong)，至無而(er)含至有，至虛而(er)含至實(shi)，乃(nai)不(bu)神(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)神(shen)(shen)(shen)(shen)，而(er)實(shi)至神(shen)(shen)(shen)(shen)者。奈(nai)何世人(ren)只知后天之(zhi)(zhi)(zhi)神(shen)(shen)(shen)(shen)而(er)神(shen)(shen)(shen)(shen)，甘(gan)入(ru)於輪回，不(bu)知先(xian)(xian)天不(bu)神(shen)(shen)(shen)(shen)之(zhi)(zhi)(zhi)神(shen)(shen)(shen)(shen)，能保乎(hu)性命，無怪乎(hu)萬物盜我之(zhi)(zhi)(zhi)氣而(er)罔覺也。
日月有(you)數，小大有(you)定，圣(sheng)功(gong)生焉，神明出(chu)焉。其盜(dao)機也，天下(xia)莫能見，莫能知。君子得之固躬，小人得之輕命。
人(ren)(ren)之(zhi)(zhi)(zhi)所(suo)以(yi)(yi)能(neng)盜(dao)天(tian)地萬(wan)物之(zhi)(zhi)(zhi)氣者，以(yi)(yi)其(qi)(qi)(qi)(qi)天(tian)地萬(wan)物有定數焉(yan)；天(tian)地萬(wan)物不(bu)能(neng)盜(dao)人(ren)(ren)之(zhi)(zhi)(zhi)氣者，以(yi)(yi)其(qi)(qi)(qi)(qi)圣道無形無象焉(yan)。如(ru)日(ri)月雖(sui)高，而(er)(er)有度(du)數可(ke)推，日(ri)則(ze)(ze)一(yi)年一(yi)周，天(tian)有春(chun)夏秋(qiu)冬之(zhi)(zhi)(zhi)可(ke)見(jian)；月則(ze)(ze)三十日(ri)一(yi)周，天(tian)有盈(ying)虛朔望之(zhi)(zhi)(zhi)可(ke)窺(kui)，大(da)(da)(da)為(wei)陽(yang)(yang)，小(xiao)為(wei)陰，陽(yang)(yang)極則(ze)(ze)生陰，陰極則(ze)(ze)生陽(yang)(yang)，大(da)(da)(da)往小(xiao)來，小(xiao)往大(da)(da)(da)來，陰陽(yang)(yang)循環(huan)，乃一(yi)定不(bu)易之(zhi)(zhi)(zhi)道。至人(ren)(ren)於(wu)此(ci)(ci)(ci)推陰陽(yang)(yang)造化之(zhi)(zhi)(zhi)消息，用功(gong)於(wu)一(yi)時辰內，采鴻(hong)蒙未(wei)判之(zhi)(zhi)(zhi)氣，以(yi)(yi)為(wei)丹母，奪天(tian)地虧盈(ying)之(zhi)(zhi)(zhi)數，以(yi)(yi)為(wei)命基，先(xian)天(tian)而(er)(er)天(tian)弗違，后(hou)(hou)天(tian)而(er)(er)奉天(tian)時，圣功(gong)於(wu)此(ci)(ci)(ci)而(er)(er)生，神(shen)(shen)明(ming)於(wu)此(ci)(ci)(ci)而(er)(er)出，此(ci)(ci)(ci)功(gong)此(ci)(ci)(ci)明(ming)，其(qi)(qi)(qi)(qi)盜(dao)機也，雖(sui)天(tian)鬼(gui)神(shen)(shen)不(bu)可(ke)得而(er)(er)測度(du)，而(er)(er)況(kuang)於(wu)人(ren)(ren)乎！天(tian)下烏得而(er)(er)見(jian)，烏得而(er)(er)知(zhi)？如(ru)其(qi)(qi)(qi)(qi)能(neng)見(jian)能(neng)知(zhi)，安能(neng)盜(dao)之(zhi)(zhi)(zhi)？此(ci)(ci)(ci)其(qi)(qi)(qi)(qi)所(suo)以(yi)(yi)為(wei)圣，此(ci)(ci)(ci)其(qi)(qi)(qi)(qi)所(suo)以(yi)(yi)為(wei)神(shen)(shen)。是道也，非忠臣孝(xiao)子大(da)(da)(da)賢大(da)(da)(da)德之(zhi)(zhi)(zhi)人(ren)(ren)不(bu)能(neng)知(zhi)，非烈士丈夫俯視一(yi)切萬(wan)有皆空者不(bu)能(neng)行。果(guo)是真正(zheng)修道君子，得意(yi)忘言，大(da)(da)(da)智若愚，大(da)(da)(da)巧若拙(zhuo)，不(bu)到了性了命之(zhi)(zhi)(zhi)后(hou)(hou)，不(bu)肯洩(xie)漏圭(gui)角(jiao)，固窮而(er)(er)如(ru)無知(zhi)者也。至於(wu)薄(bo)福小(xiao)人(ren)(ren)，偶(ou)嘗滋味，自滿自足，又不(bu)自重性命，無而(er)(er)為(wei)有，虛而(er)(er)為(wei)盈(ying)，約而(er)(er)為(wei)泰，適以(yi)(yi)自造罪過，非徒無益，而(er)(er)又害之(zhi)(zhi)(zhi)矣。
瞽(gu)者善(shan)(shan)聽，聾者善(shan)(shan)視。絕利(li)一源(yuan)，用師十(shi)倍(bei)(bei)。三(san)反晝夜(ye)，用師萬倍(bei)(bei)。
瞽者善於(wu)聽，非善聽也(ye)，以(yi)目(mu)無(wu)所見，而(er)(er)神藏(zang)於(wu)耳(er)(er)(er)，故(gu)其聽也(ye)聰；聾者善於(wu)視(shi)，非善視(shi)也(ye)，以(yi)耳(er)(er)(er)無(wu)所聞，而(er)(er)氣運於(wu)目(mu)，故(gu)其視(shi)也(ye)明。即此(ci)(ci)二者以(yi)觀，閉目(mu)而(er)(er)耳(er)(er)(er)聰，塞(sai)耳(er)(er)(er)而(er)(er)目(mu)明，況伏(fu)先(xian)天之(zhi)氣，舍假修真，存誠(cheng)去(qu)妄(wang)(wang)(wang)(wang)者，何(he)患不(bu)(bu)能(neng)長(chang)生(sheng)乎(hu)？清靜經曰(yue)：眾(zhong)生(sheng)所以(yi)不(bu)(bu)得真道者，為有妄(wang)(wang)(wang)(wang)心；既有妄(wang)(wang)(wang)(wang)心，即驚(jing)其神；既驚(jing)其神，即著萬(wan)物(wu)；既著萬(wan)物(wu)，即生(sheng)貪(tan)求(qiu)(qiu)，即是煩(fan)惱，煩(fan)惱妄(wang)(wang)(wang)(wang)想，憂苦身心，便遭濁辱，流(liu)浪(lang)生(sheng)死，常沉(chen)苦海，永失(shi)真道。妄(wang)(wang)(wang)(wang)想貪(tan)求(qiu)(qiu)，乃(nai)利(li)之(zhi)源(yuan)也(ye)，人(ren)能(neng)絕(jue)此(ci)(ci)利(li)之(zhi)一源(yuan)，則萬(wan)有皆空，諸(zhu)慮(lv)俱(ju)息，勝於(wu)用師(shi)(shi)導引(yin)(yin)之(zhi)功(gong)(gong)十倍，又能(neng)再三自返(fan)，存誠(cheng)去(qu)妄(wang)(wang)(wang)(wang)，朝乾夕惕(ti)，晝(zhou)夜(ye)殷勤(qin)，十二時中，無(wu)有間斷，漸歸(gui)於(wu)至善無(wu)惡之(zhi)地(di)，勝於(wu)用師(shi)(shi)導引(yin)(yin)之(zhi)功(gong)(gong)萬(wan)倍。蓋師(shi)(shi)之(zhi)功(gong)(gong)，能(neng)革(ge)其面，而(er)(er)不(bu)(bu)能(neng)革(ge)其心；能(neng)與人(ren)規矩，而(er)(er)不(bu)(bu)能(neng)使人(ren)巧；絕(jue)利(li)自返(fan)，正心地(di)下(xia)功(gong)(gong)，戒慎(shen)恐懼於(wu)不(bu)(bu)睹不(bu)(bu)聞之(zhi)處，師(shi)(shi)力焉(yan)得而(er)(er)及之(zhi)？至圣云：一日克己復禮，天下(xia)歸(gui)仁(ren)焉(yan)。為仁(ren)由己，而(er)(er)由人(ren)乎(hu)哉？正此(ci)(ci)節妙諦。
心(xin)生于(yu)物，死于(yu)物，機(ji)在目。
心(xin)(xin)(xin)(xin)(xin)如主人(ren)(ren)，目(mu)如門戶。本來(lai)真(zhen)心(xin)(xin)(xin)(xin)(xin)，空空洞洞，無(wu)我無(wu)人(ren)(ren)無(wu)物(wu)，與太(tai)虛(xu)同體，焉有生(sheng)(sheng)(sheng)死，其(qi)有生(sheng)(sheng)(sheng)死者，后(hou)天肉團之心(xin)(xin)(xin)(xin)(xin)耳(er)。心(xin)(xin)(xin)(xin)(xin)不可(ke)見，因物(wu)而(er)見，見物(wu)便見心(xin)(xin)(xin)(xin)(xin)，無(wu)物(wu)心(xin)(xin)(xin)(xin)(xin)不現(xian)。是主人(ren)(ren)或生(sheng)(sheng)(sheng)或死，物(wu)生(sheng)(sheng)(sheng)之，物(wu)死之，其(qi)所(suo)以(yi)使物(wu)生(sheng)(sheng)(sheng)死心(xin)(xin)(xin)(xin)(xin)者，皆由目(mu)之開門揖(yi)盜耳(er)。蓋目(mu)有所(suo)見，心(xin)(xin)(xin)(xin)(xin)即受(shou)之，是心(xin)(xin)(xin)(xin)(xin)生(sheng)(sheng)(sheng)死之機(ji)，實在目(mu)也。人(ren)(ren)能返觀(guan)內照，外物(wu)無(wu)由而(er)受(shou)，生(sheng)(sheng)(sheng)死從何而(er)來(lai)？古人(ren)(ren)云：滅眥可(ke)以(yi)卻老，此至(zhi)言也。
天之無恩，而大恩生。迅雷烈風，莫不蠢然(ran)。至(zhi)樂(le)性余，至(zhi)靜(jing)性廉。
天(tian)(tian)至(zhi)(zhi)(zhi)高而(er)萬(wan)(wan)物至(zhi)(zhi)(zhi)卑，天(tian)(tian)與物相遠，似乎無(wu)(wu)恩(en)(en)於物矣(yi)。殊不知(zhi)無(wu)(wu)恩(en)(en)之(zhi)中(zhong)而(er)實有大恩(en)(en)生(sheng)(sheng)(sheng)焉。天(tian)(tian)之(zhi)氣(qi)鼓而(er)成雷，噓而(er)成風，迅(xun)雷震之(zhi)而(er)萬(wan)(wan)物發生(sheng)(sheng)(sheng)，烈風吹之(zhi)而(er)萬(wan)(wan)物榮旺。發生(sheng)(sheng)(sheng)榮旺，萬(wan)(wan)物皆蠢(chun)然無(wu)(wu)知(zhi)，出於自然，此無(wu)(wu)恩(en)(en)而(er)生(sheng)(sheng)(sheng)大恩(en)(en)，天(tian)(tian)何心(xin)哉(zai)？故至(zhi)(zhi)(zhi)樂者，萬(wan)(wan)物難(nan)屈，無(wu)(wu)拘(ju)無(wu)(wu)束，性(xing)常(chang)有余；至(zhi)(zhi)(zhi)靜者，萬(wan)(wan)物難(nan)移，無(wu)(wu)貪無(wu)(wu)愛，性(xing)常(chang)廉潔(jie)。樂者無(wu)(wu)心(xin)於余而(er)自余，靜者無(wu)(wu)心(xin)於廉而(er)自廉，亦如天(tian)(tian)之(zhi)無(wu)(wu)恩(en)(en)而(er)有大恩(en)(en)。無(wu)(wu)心(xin)之(zhi)用，神矣(yi)哉(zai)！
天(tian)之至私，用(yong)之至公，禽之制(zhi)在氣。
天之道行(xing)於(wu)無象，運於(wu)無形，為物(wu)不貳(er)，其至(zhi)私(si)與。然(ran)其四時行(xing)而萬(wan)物(wu)生(sheng)，其用又至(zhi)公(gong)焉。推其奧妙，其一(yi)(yi)(yi)(yi)氣(qi)流行(xing)，禽制萬(wan)物(wu)乎？禽者(zhe)，擒(qin)也(ye)，統攝之謂；制者(zhe)，造(zao)作(zuo)之謂；言統攝萬(wan)物(wu)，制造(zao)萬(wan)物(wu)，在(zai)乎一(yi)(yi)(yi)(yi)氣(qi)也(ye)。一(yi)(yi)(yi)(yi)氣(qi)上升，萬(wan)物(wu)皆隨之生(sheng)長，一(yi)(yi)(yi)(yi)氣(qi)下降，萬(wan)物(wu)皆隨之斂藏，生(sheng)長斂藏，總是一(yi)(yi)(yi)(yi)氣(qi)擒(qin)制之，一(yi)(yi)(yi)(yi)本散而為萬(wan)殊(shu)，萬(wan)殊(shu)歸而為一(yi)(yi)(yi)(yi)本。私(si)而公(gong)，公(gong)而私(si)，非私(si)非公(gong)，即私(si)即公(gong)，一(yi)(yi)(yi)(yi)氣(qi)流行(xing)，循(xun)環無端，活活潑潑的也(ye)。
生者死之根(gen)，死者生之根(gen)。恩生于害(hai)，害(hai)生于恩。
天道生(sheng)(sheng)物(wu)，即是(shi)一氣。上下(xia)運(yun)用一氣，上為(wei)(wei)陽，下(xia)為(wei)(wei)陰(yin)。陽者，生(sheng)(sheng)也(ye)，恩(en)(en)(en)也(ye)；陰(yin)者，死(si)也(ye)，害(hai)(hai)(hai)也(ye)。然(ran)有生(sheng)(sheng)必(bi)(bi)有死(si)，有死(si)必(bi)(bi)有生(sheng)(sheng)，是(shi)生(sheng)(sheng)以死(si)為(wei)(wei)根(gen)，死(si)以生(sheng)(sheng)為(wei)(wei)根(gen)也(ye)；有恩(en)(en)(en)必(bi)(bi)有害(hai)(hai)(hai)，有害(hai)(hai)(hai)必(bi)(bi)有恩(en)(en)(en)，是(shi)恩(en)(en)(en)在(zai)害(hai)(hai)(hai)生(sheng)(sheng)，害(hai)(hai)(hai)在(zai)恩(en)(en)(en)生(sheng)(sheng)也(ye)。若人死(si)里求生(sheng)(sheng)，則長生(sheng)(sheng)而(er)不死(si)，人能害(hai)(hai)(hai)里尋恩(en)(en)(en)，則有恩(en)(en)(en)而(er)無害(hai)(hai)(hai)，出此入彼(bi)，可不慎乎！
愚(yu)人以(yi)天地文理(li)圣(sheng)，我以(yi)時物文理(li)哲；
愚人(ren)不知(zhi)生死(si)(si)(si)恩(en)害(hai)，是天(tian)(tian)(tian)地(di)造化(hua)循環(huan)之(zhi)(zhi)秘密，直以天(tian)(tian)(tian)地(di)文(wen)理為(wei)圣(sheng)矣。我則(ze)謂天(tian)(tian)(tian)文(wen)有(you)(you)象(xiang)，地(di)理有(you)(you)形，著(zhu)之(zhi)(zhi)於(wu)外(wai)者(zhe)(zhe)，可見(jian)可知(zhi)，未足為(wei)天(tian)(tian)(tian)地(di)之(zhi)(zhi)圣(sheng)。若夫時(shi)(shi)(shi)物(wu)之(zhi)(zhi)文(wen)理，無象(xiang)無形，乃神運(yun)之(zhi)(zhi)道(dao)，藏之(zhi)(zhi)於(wu)內者(zhe)(zhe)，不可見(jian)，不可知(zhi)，正天(tian)(tian)(tian)地(di)之(zhi)(zhi)所以為(wei)哲也(ye)(ye)。蓋物(wu)有(you)(you)時(shi)(shi)(shi)而生，有(you)(you)時(shi)(shi)(shi)而死(si)(si)(si)。當生之(zhi)(zhi)時(shi)(shi)(shi)，時(shi)(shi)(shi)生之(zhi)(zhi)，不得(de)不生；當死(si)(si)(si)之(zhi)(zhi)時(shi)(shi)(shi)，時(shi)(shi)(shi)死(si)(si)(si)之(zhi)(zhi)，不得(de)不死(si)(si)(si)。生者(zhe)(zhe)，恩(en)也(ye)(ye)，死(si)(si)(si)者(zhe)(zhe)，害(hai)也(ye)(ye)，生而死(si)(si)(si)，死(si)(si)(si)而生，恩(en)而害(hai)，害(hai)而恩(en)，生死(si)(si)(si)恩(en)害(hai)，皆時(shi)(shi)(shi)運(yun)之(zhi)(zhi)，亦無非天(tian)(tian)(tian)地(di)神道(dao)運(yun)之(zhi)(zhi)。天(tian)(tian)(tian)地(di)神道(dao)不可見(jian)，因物(wu)以見(jian)之(zhi)(zhi)，觀於(wu)物(wu)之(zhi)(zhi)生死(si)(si)(si)有(you)(you)時(shi)(shi)(shi)，而天(tian)(tian)(tian)地(di)神道(dao)之(zhi)(zhi)明(ming)哲可知(zhi)矣。
人以愚(yu)虞圣，我以不愚(yu)虞圣；人以奇(qi)期圣，我以不奇(qi)期圣。
性命之(zhi)(zhi)(zhi)道，始於有作人(ren)(ren)難見，及至無(wu)(wu)為眾始知。故古來修(xiu)(xiu)真(zhen)上圣(sheng)，當(dang)(dang)有作之(zhi)(zhi)(zhi)時，黜聰毀智，韜明養晦，斡(wo)天(tian)(tian)關，回斗柄，采(cai)藥(yao)物(wu)於恍惚杳冥之(zhi)(zhi)(zhi)鄉，行火候於無(wu)(wu)識無(wu)(wu)知之(zhi)(zhi)(zhi)地(di)(di)，委(wei)志虛無(wu)(wu)，神明默運，雖天(tian)(tian)地(di)(di)鬼(gui)神，不(bu)(bu)可得而測度，而況于人(ren)(ren)乎？乃人(ren)(ren)不(bu)(bu)知其中奧妙，或(huo)以愚度圣(sheng)人(ren)(ren)，彼豈知良賈深(shen)藏，若虛而實有，不(bu)(bu)愚之(zhi)(zhi)(zhi)運用乎？當(dang)(dang)無(wu)(wu)為之(zhi)(zhi)(zhi)時，和光同塵，積功修(xiu)(xiu)德(de)(de)，極往知來，一叩百應，神通廣(guang)大，智慧(hui)無(wu)(wu)邊，而人(ren)(ren)或(huo)以奇期圣(sheng)人(ren)(ren)，彼豈知真(zhen)常應物(wu)，而實非奇異之(zhi)(zhi)(zhi)行藏也(ye)(ye)。圣(sheng)人(ren)(ren)不(bu)(bu)愚，亦如時物(wu)文(wen)理之(zhi)(zhi)(zhi)哲，圣(sheng)人(ren)(ren)不(bu)(bu)奇，亦如天(tian)(tian)地(di)(di)文(wen)理不(bu)(bu)圣(sheng)。圣(sheng)人(ren)(ren)也(ye)(ye)，所參天(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)化育，而德(de)(de)配天(tian)(tian)地(di)(di)者也(ye)(ye)。
沉水入火，自取(qu)滅亡。
人之慳貪恩愛，如水(shui)(shui)淵也；酒色財氣，如火坑也。一切(qie)常人，不窮(qiong)天(tian)地(di)造化之道，不究(jiu)圣(sheng)功性命之學，自(zi)暴自(zi)棄(qi)，以假為(wei)真，以苦為(wei)樂，沉於水(shui)(shui)淵而不知(zhi)，入於火坑而不曉，自(zi)取滅亡，將誰咎乎(hu)？
自然之(zhi)(zhi)道靜，故天(tian)(tian)地萬物生(sheng)。天(tian)(tian)地之(zhi)(zhi)道浸，故陰(yin)陽勝。陰(yin)陽推，而(er)變化順矣。
大道(dao)無(wu)(wu)形(xing)，生(sheng)育天地(di)；大道(dao)無(wu)(wu)名，長養萬(wan)(wan)物。無(wu)(wu)形(xing)無(wu)(wu)名，自(zi)(zi)然(ran)至靜(jing)(jing)(jing)之(zhi)道(dao)。然(ran)靜(jing)(jing)(jing)者(zhe)動(dong)(dong)之(zhi)基(ji)，靜(jing)(jing)(jing)極(ji)而動(dong)(dong)，天地(di)萬(wan)(wan)物即(ji)於此而生(sheng)焉。一(yi)生(sheng)天地(di)，而天地(di)即(ji)得自(zi)(zi)然(ran)之(zhi)道(dao)以(yi)為道(dao)，故天地(di)之(zhi)道(dao)浸(jin)。浸(jin)者(zhe)，浸(jin)潤漸(jian)入之(zhi)謂，亦自(zi)(zi)然(ran)之(zhi)義。惟其(qi)浸(jin)潤自(zi)(zi)然(ran)，動(dong)(dong)不(bu)離(li)靜(jing)(jing)(jing)，靜(jing)(jing)(jing)不(bu)離(li)動(dong)(dong)，一(yi)動(dong)(dong)一(yi)靜(jing)(jing)(jing)，互為其(qi)根，故陰(yin)(yin)陽勝。動(dong)(dong)為陽，靜(jing)(jing)(jing)為陰(yin)(yin)，動(dong)(dong)極(ji)而靜(jing)(jing)(jing)，靜(jing)(jing)(jing)極(ji)而動(dong)(dong)，陰(yin)(yin)極(ji)生(sheng)陽，陽極(ji)生(sheng)陰(yin)(yin)，陰(yin)(yin)陽相推，四時成序(xu)，萬(wan)(wan)物生(sheng)成，或(huo)變(bian)或(huo)化(hua)，無(wu)(wu)不(bu)順之(zhi)，造物者(zhe)豈有心於其(qi)間(jian)哉？蓋以(yi)自(zi)(zi)然(ran)之(zhi)道(dao)無(wu)(wu)形(xing)，無(wu)(wu)形(xing)而能變(bian)化(hua)，是(shi)以(yi)變(bian)化(hua)無(wu)(wu)窮也。
是(shi)故圣人知(zhi)自然之(zhi)(zhi)道(dao)不(bu)可違，因而(er)制之(zhi)(zhi)。至靜之(zhi)(zhi)道(dao)，律歷(li)所不(bu)能契(qi)。爰有奇器，是(shi)生(sheng)萬象(xiang)，八卦甲子，神機鬼藏(zang)。陰陽相勝之(zhi)(zhi)術，昭(zhao)(zhao)昭(zhao)(zhao)乎(hu)盡乎(hu)象(xiang)矣。
圣(sheng)(sheng)(sheng)人(ren)者(zhe)(zhe)(zhe)，與天(tian)地(di)合(he)(he)其(qi)德(de)者(zhe)(zhe)(zhe)也(ye)(ye)。惟與天(tian)地(di)合(he)(he)德(de)，故不(bu)(bu)(bu)違(wei)天(tian)地(di)自然(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，因而(er)(er)裁(cai)制變通，與天(tian)地(di)同功用。何(he)則？自然(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，非(fei)(fei)色非(fei)(fei)空，至(zhi)(zhi)無(wu)(wu)(wu)(wu)(wu)而(er)(er)含至(zhi)(zhi)有(you)(you)(you)，至(zhi)(zhi)虛(xu)而(er)(er)含至(zhi)(zhi)實，有(you)(you)(you)無(wu)(wu)(wu)(wu)(wu)兼(jian)該，虛(xu)實并應(ying)者(zhe)(zhe)(zhe)也(ye)(ye)。故以(yi)言其(qi)無(wu)(wu)(wu)(wu)(wu)，則虛(xu)空一(yi)氣(qi)，無(wu)(wu)(wu)(wu)(wu)聲(sheng)無(wu)(wu)(wu)(wu)(wu)臭(chou)，其(qi)為(wei)道(dao)(dao)(dao)也(ye)(ye)至(zhi)(zhi)靜(jing)(jing)(jing)，靜(jing)(jing)(jing)至(zhi)(zhi)於至(zhi)(zhi)，雖律(lv)(lv)歷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)數，有(you)(you)(you)所(suo)不(bu)(bu)(bu)能(neng)契。夫律(lv)(lv)歷能(neng)契有(you)(you)(you)形(xing)，不(bu)(bu)(bu)能(neng)契無(wu)(wu)(wu)(wu)(wu)形(xing)，至(zhi)(zhi)靜(jing)(jing)(jing)則無(wu)(wu)(wu)(wu)(wu)形(xing)矣，律(lv)(lv)歷焉(yan)得而(er)(er)契之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)？[囟/比(bi)]陵師(shi)所(suo)謂(wei)(wei)有(you)(you)(you)物先天(tian)地(di)，無(wu)(wu)(wu)(wu)(wu)名(ming)本寂寥者(zhe)(zhe)(zhe)是也(ye)(ye)。以(yi)言其(qi)有(you)(you)(you)，則造化(hua)不(bu)(bu)(bu)測(ce)，包羅一(yi)切，其(qi)為(wei)器(qi)(qi)也(ye)(ye)最奇，器(qi)(qi)至(zhi)(zhi)於奇，是謂(wei)(wei)神(shen)(shen)器(qi)(qi)。神(shen)(shen)也(ye)(ye)者(zhe)(zhe)(zhe)，妙萬(wan)物而(er)(er)為(wei)言者(zhe)(zhe)(zhe)也(ye)(ye)。故萬(wan)象(xiang)森(sen)羅，八(ba)卦相(xiang)湯(tang)，甲子(zi)(zi)循環，神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)伸機，鬼(gui)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)屈藏，無(wu)(wu)(wu)(wu)(wu)不(bu)(bu)(bu)盡在包容之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中。[囟/比(bi)]陵師(shi)所(suo)謂(wei)(wei)能(neng)為(wei)萬(wan)象(xiang)主，不(bu)(bu)(bu)逐四時凋(diao)者(zhe)(zhe)(zhe)是也(ye)(ye)。靜(jing)(jing)(jing)道(dao)(dao)(dao)者(zhe)(zhe)(zhe)，無(wu)(wu)(wu)(wu)(wu)名(ming)天(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)始；神(shen)(shen)器(qi)(qi)者(zhe)(zhe)(zhe)，有(you)(you)(you)名(ming)萬(wan)物之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)母。老子(zi)(zi)所(suo)謂(wei)(wei)無(wu)(wu)(wu)(wu)(wu)欲以(yi)觀(guan)其(qi)妙者(zhe)(zhe)(zhe)，即觀(guan)其(qi)始也(ye)(ye)；有(you)(you)(you)欲以(yi)觀(guan)其(qi)竅(qiao)者(zhe)(zhe)(zhe)，即觀(guan)其(qi)母也(ye)(ye)。非(fei)(fei)有(you)(you)(you)不(bu)(bu)(bu)能(neng)成無(wu)(wu)(wu)(wu)(wu)，非(fei)(fei)觀(guan)竅(qiao)難以(yi)觀(guan)妙。觀(guan)妙之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，萬(wan)有(you)(you)(you)皆空，無(wu)(wu)(wu)(wu)(wu)作(zuo)無(wu)(wu)(wu)(wu)(wu)為(wei)；觀(guan)竅(qiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，陰(yin)陽(yang)(yang)變化(hua)，有(you)(you)(you)修(xiu)有(you)(you)(you)證。圣(sheng)(sheng)(sheng)人(ren)不(bu)(bu)(bu)違(wei)自然(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，因而(er)(er)制之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，觀(guan)天(tian)道(dao)(dao)(dao)，執天(tian)行(xing)，從后天(tian)中返先天(tian)，在殺機中盜生機，顛倒五行(xing)，逆施造化(hua)，以(yi)陰(yin)養(yang)陽(yang)(yang)，以(yi)陽(yang)(yang)化(hua)陰(yin)，陽(yang)(yang)健陰(yin)順，陰(yin)陽(yang)(yang)混合(he)(he)，由(you)觀(guan)竅(qiao)而(er)(er)至(zhi)(zhi)觀(guan)妙，由(you)神(shen)(shen)器(qi)(qi)而(er)(er)入至(zhi)(zhi)靜(jing)(jing)(jing)，由(you)勉強而(er)(er)抵自然(ran)，有(you)(you)(you)無(wu)(wu)(wu)(wu)(wu)一(yi)致，功力悉化(hua)，陰(yin)陽(yang)(yang)相(xiang)勝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，昭昭乎進於色象(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外矣。要知此術(shu)非(fei)(fei)尋(xun)常之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，乃竊陰(yin)陽(yang)(yang)、奪造化(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，乃轉璇璣、脫生死之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)。昔黃帝(di)修(xiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)乘(cheng)龍上(shang)天(tian)；張葛許(xu)修(xiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)超凡入圣(sheng)(sheng)(sheng)；以(yi)至(zhi)(zhi)拔宅者(zhe)(zhe)(zhe)八(ba)百(bai)，飛(fei)升者(zhe)(zhe)(zhe)三千(qian)(qian)，無(wu)(wu)(wu)(wu)(wu)非(fei)(fei)由(you)此道(dao)(dao)(dao)而(er)(er)成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。吁(yu)！陰(yin)符經三百(bai)余(yu)字(zi)(zi)，句句甘露(lu)，字(zi)(zi)字(zi)(zi)珠玉，示(shi)性命不(bu)(bu)(bu)死之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方(fang)，開萬(wan)世(shi)修(xiu)真之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)路(lu)，天(tian)機大露(lu)，后世(shi)丹經子(zi)(zi)書(shu)，雖譬喻千(qian)(qian)般，無(wu)(wu)(wu)(wu)(wu)非(fei)(fei)申(shen)明陰(yin)陽(yang)(yang)相(xiang)勝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)，有(you)(you)(you)志者(zhe)(zhe)(zhe)若(ruo)見此經，誠(cheng)心敬閱，求師(shi)一(yi)訣，倘能(neng)直(zhi)下承當，大悟(wu)大徹(che)，勤而(er)(er)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，以(yi)應(ying)八(ba)百(bai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)讖，有(you)(you)(you)何(he)不(bu)(bu)(bu)可？
歲月靜好
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