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基本介紹

據說(shuo)《陰符經(jing)(jing)》是唐朝著(zhu)名道(dao)士李筌在(zai)河南省境內的(de)(de)(de)登封(feng)嵩山少室虎口(kou)巖(yan)石壁中發(fa)現的(de)(de)(de)，此后才傳抄流行(xing)于世(shi)。根據李筌對(dui)本經(jing)(jing)典的(de)(de)(de)解(jie)釋著(zhu)作《黃帝(di)陰符經(jing)(jing)疏》，可以把(ba)它的(de)(de)(de)內容概括(kuo)為兩(liang)個(ge)部(bu)分：首先(xian)講(jiang)述觀察(cha)自(zi)然(ran)(ran)界及其(qi)發(fa)展變化(hua)的(de)(de)(de)客(ke)觀規律，所以，天(tian)(tian)性運(yun)行(xing)為自(zi)然(ran)(ran)規律，人心則順應自(zi)然(ran)(ran)規律；其(qi)次(ci)闡(chan)明(ming)了(le)天(tian)(tian)、地、人生(sheng)殺的(de)(de)(de)變化(hua)情況，人的(de)(de)(de)生(sheng)殺之氣的(de)(de)(de)和收，應與自(zi)然(ran)(ran)同(tong)步，才能把(ba)握好事物(wu)成功的(de)(de)(de)機遇。然(ran)(ran)后，闡(chan)明(ming)人后天(tian)(tian)稟(bing)性巧拙的(de)(de)(de)生(sheng)成和耳目口(kou)鼻(bi)的(de)(de)(de)正確運(yun)用，主要效(xiao)法(fa)自(zi)然(ran)(ran)五行(xing)相(xiang)生(sheng)原則，修煉自(zi)身。

內容介紹

正文

《神(shen)仙抱一 ——演道章(zhang)上》

觀天(tian)(tian)(tian)之(zhi)(zhi)(zhi)道，執天(tian)(tian)(tian)之(zhi)(zhi)(zhi)行(xing)，盡矣(yi)。天(tian)(tian)(tian)有五賊，見(jian)之(zhi)(zhi)(zhi)者(zhe)昌(chang)。五賊在(zai)心，施行(xing)于(yu)天(tian)(tian)(tian)。宇宙在(zai)乎(hu)手，萬化生(sheng)乎(hu)身。天(tian)(tian)(tian)性，人(ren)(ren)(ren)也。人(ren)(ren)(ren)心，機(ji)(ji)(ji)也。立天(tian)(tian)(tian)之(zhi)(zhi)(zhi)道，以(yi)定人(ren)(ren)(ren)也。天(tian)(tian)(tian)發(fa)殺機(ji)(ji)(ji)，移星易(yi)宿(su)。地發(fa)殺機(ji)(ji)(ji)，龍蛇起(qi)陸。人(ren)(ren)(ren)發(fa)殺機(ji)(ji)(ji)，天(tian)(tian)(tian)地反覆(fu)。天(tian)(tian)(tian)人(ren)(ren)(ren)合發(fa)，萬化定基。性有巧拙，可(ke)以(yi)伏藏。九竅之(zhi)(zhi)(zhi)邪，在(zai)乎(hu)三(san)要，可(ke)以(yi)動(dong)靜(jing)。火生(sheng)于(yu)木(mu)，禍發(fa)必克。奸生(sheng)于(yu)國(guo)，時動(dong)必潰。知之(zhi)(zhi)(zhi)修之(zhi)(zhi)(zhi)，謂之(zhi)(zhi)(zhi)圣人(ren)(ren)(ren)。天(tian)(tian)(tian)生(sheng)天(tian)(tian)(tian)殺，道之(zhi)(zhi)(zhi)理(li)也。

《富國安民 ——演法章中》

天(tian)地，萬(wan)物之盜。萬(wan)物，人之盜。人，萬(wan)物之盜。三盜既宜，三才既安。故曰(yue)：“食其(qi)時，百骸理。動其(qi)機，萬(wan)化(hua)安。”人知(zhi)其(qi)神之神，不(bu)(bu)知(zhi)其(qi)不(bu)(bu)神所以(yi)神也。日月有數，小(xiao)大有定。圣功生焉(yan)，神明出焉(yan)。其(qi)盜機也，天(tian)下莫(mo)能(neng)見(jian)，莫(mo)能(neng)知(zhi)。君(jun)子得之固(gu)窮，小(xiao)人得之輕命(ming)。

《強兵(bing)戰勝(sheng) ——演術章下》

瞽者善聽，聾者善視(shi)。絕利一源，用(yong)師(shi)十倍。三返晝夜，用(yong)師(shi)萬倍。心生(sheng)(sheng)(sheng)于(yu)物，死(si)于(yu)物，機在目。天(tian)之(zhi)無(wu)恩，而(er)大恩生(sheng)(sheng)(sheng)。迅雷烈風，莫(mo)不(bu)蠢然(ran)。至樂性余，至靜性廉。天(tian)之(zhi)至私(si)，用(yong)之(zhi)至公。禽之(zhi)制在氣。生(sheng)(sheng)(sheng)者，死(si)之(zhi)根。死(si)者，生(sheng)(sheng)(sheng)之(zhi)根。恩生(sheng)(sheng)(sheng)于(yu)害(hai)，害(hai)生(sheng)(sheng)(sheng)于(yu)恩。愚(yu)人以(yi)天(tian)地(di)(di)文(wen)理圣，我(wo)以(yi)時物文(wen)理哲。人以(yi)愚(yu)虞圣，我(wo)以(yi)不(bu)愚(yu)虞圣。人以(yi)奇期圣,我(wo)以(yi)不(bu)奇期圣。沉水(shui)入火，自取滅亡。自然(ran)之(zhi)道(dao)靜，故天(tian)地(di)(di)萬物生(sheng)(sheng)(sheng)。天(tian)地(di)(di)之(zhi)道(dao)浸，故陰陽(yang)勝。陰陽(yang)推而(er)變化順矣(yi)。圣人知自然(ran)之(zhi)道(dao)不(bu)可違，因(yin)而(er)制之(zhi)。至靜之(zhi)道(dao)，律歷所不(bu)能契。爰有奇器，是生(sheng)(sheng)(sheng)萬象，八卦甲子，神(shen)機鬼藏。陰陽(yang)相(xiang)勝之(zhi)術，昭昭乎盡乎象矣(yi)。

陰符經注序

陰符(fu)(fu)經(jing)三百余字(zi)(zi)，其(qi)(qi)(qi)言(yan)深奧，其(qi)(qi)(qi)理精微，鑿開混沌，剖析(xi)鴻濛，演(yan)(yan)造化之(zhi)秘，闡性命之(zhi)幽，為古今來修(xiu)道第(di)一(yi)部真(zhen)經(jing)。唐(tang)陸(lu)龜蒙謂(wei)(wei)(wei)黃(huang)(huang)(huang)帝所著(zhu)，宋陳淵謂(wei)(wei)(wei)黃(huang)(huang)(huang)帝受於(wu)廣成子，朱文公亦謂(wei)(wei)(wei)黃(huang)(huang)(huang)帝著(zhu)，邵(shao)堯夫謂(wei)(wei)(wei)戰國時書(shu)，程伊川又謂(wei)(wei)(wei)非(fei)商(shang)末即周末時書(shu)。其(qi)(qi)(qi)說紛(fen)紛(fen)，各(ge)述所知，究(jiu)無(wu)定見。以予(yu)論之(zhi)，世(shi)皆傳為黃(huang)(huang)(huang)帝陰符(fu)(fu)經(jing)，丹經(jing)子書(shu)，俱謂(wei)(wei)(wei)陰符(fu)(fu)經(jing)系(xi)黃(huang)(huang)(huang)帝所作(zuo)，考之(zhi)文字(zi)(zi)，始(shi)於(wu)黃(huang)(huang)(huang)帝，興于唐(tang)虞夏商(shang)，或(huo)者(zhe)黃(huang)(huang)(huang)帝撰作(zuo)，口(kou)口(kou)相傳，不記文字(zi)(zi)，后世(shi)成真(zhen)仙(xian)侶，筆(bi)之(zhi)於(wu)書(shu)，流傳世(shi)間，亦未可定。就(jiu)其(qi)(qi)(qi)世(shi)傳之(zhi)說，丹經(jing)之(zhi)載，謂(wei)(wei)(wei)黃(huang)(huang)(huang)帝著(zhu)之(zhi)，亦無(wu)不可，但此(ci)書(shu)沿訛(e)已久，苦無(wu)善本(ben)，字(zi)(zi)句差錯者(zhe)極多(duo)，或(huo)借驪山(shan)老(lao)姥百言(yan)演(yan)(yan)道、百言(yan)演(yan)(yan)法、百言(yan)演(yan)(yan)術之(zhi)說，紊亂(luan)(luan)圣道，以盲引盲；更(geng)有借伊呂(lv)張(zhang)果子房孔明注語(yu)(yu)欺世(shi)惑人(ren)者(zhe)，似此(ci)魚目混珠，指鹿為馬，大失真(zhen)經(jing)妙旨。予(yu)于乾隆四十四年，歲(sui)次(ci)己(ji)亥，於(wu)南臺深處，取諸家注本(ben)，校正(zheng)字(zi)(zi)句，細心(xin)斟酌，略(lve)釋(shi)數語(yu)(yu)，述其(qi)(qi)(qi)大意，掃邪救正(zheng)，以破狂言(yan)亂(luan)(luan)語(yu)(yu)之(zhi)弊，高明者(zhe)自能(neng)辨之(zhi)。

時 大(da)清嘉(jia)慶三年歲(sui)次戊午九(jiu)月(yue)九(jiu)日棲云山素樸散人悟元(yuan)子劉一明(ming)敘於自在(zai)窩中(zhong)

其他信息

陰符經注解跋

陰符經者，黃(huang)帝演道書也。而談兵之(zhi)家，視(shi)為(wei)天時(shi)孤虛旺相之(zhi)理，人事(shi)進(jin)退存(cun)亡之(zhi)因(yin)，即(ji)緇黃(huang)之(zhi)流，淺窺圣(sheng)(sheng)(sheng)經，謬(miu)為(wei)注疏者亦不少，不幾誤璞為(wei)鼠，以青(qing)作黃(huang)乎？我悟元老師(shi)，造(zao)性命之(zhi)精，證(zheng)天人之(zhi)奧，體古(gu)圣(sheng)(sheng)(sheng)覺世之(zhi)婆心，思發其覆，憫后學窮理而無(wu)門，詳為(wei)之(zhi)解，掃(sao)諸說之(zhi)悖謬(miu)，詮陰符之(zhi)肯綮，其中盡性至(zhi)命之(zhi)學，有為(wei)無(wu)為(wei)之(zhi)理，靡不詳明且備(bei)，將數千(qian)年埋沒之(zhi)陰符，至(zhi)今(jin)原(yuan)旨畢露，而無(wu)余蘊矣。經云(yun)：觀天之(zhi)道，執天之(zhi)行(xing)，盡矣。仆則(ze)曰(yue)：圣(sheng)(sheng)(sheng)經之(zhi)精，圣(sheng)(sheng)(sheng)道之(zhi)微(wei)，盡矣。

大清(qing)嘉(jia)慶三(san)年歲(sui)次戊午九月(yue)九日 受業門人 王附青 云峰甫 沐手(shou)敬題 軒轅黃帝著(zhu)

洮陽(yang)門人 張陽(yang)全 校閱(yue)

悟元子 劉一明 注

后學 陶鑄靈 重(zhong)刊

陰(yin)者(zhe)，暗(an)也(ye)(ye)，默也(ye)(ye)，人(ren)(ren)莫能見(jian)，莫能知，而(er)己(ji)獨見(jian)獨知之(zhi)(zhi)謂(wei)；符(fu)者(zhe)，契也(ye)(ye)，兩(liang)而(er)相合，彼此(ci)如一(yi)之(zhi)(zhi)謂(wei)；經者(zhe)，徑也(ye)(ye)，道(dao)也(ye)(ye)，常(chang)(chang)也(ye)(ye)，常(chang)(chang)行(xing)之(zhi)(zhi)道(dao)，經久不易之(zhi)(zhi)謂(wei)。陰(yin)符(fu)經即神明暗(an)運，默契造化(hua)之(zhi)(zhi)道(dao)。默契造化(hua)，則(ze)人(ren)(ren)與天(tian)合，一(yi)動(dong)一(yi)靜，皆是(shi)天(tian)機(ji)，人(ren)(ren)亦一(yi)天(tian)矣(yi)。上中(zhong)下(xia)三篇(pian)，無非申明陰(yin)符(fu)經三字(zi)，會得陰(yin)符(fu)經三字(zi)，則(ze)三篇(pian)大意可(ke)推而(er)知矣(yi)。

上篇

觀天(tian)(tian)之道，執天(tian)(tian)之行(xing)，盡矣。

性命(ming)之(zhi)道(dao)(dao)(dao)，一天道(dao)(dao)(dao)也。天之(zhi)道(dao)(dao)(dao)，陰(yin)陽之(zhi)道(dao)(dao)(dao)耳(er)。修(xiu)道(dao)(dao)(dao)者(zhe)能(neng)知天道(dao)(dao)(dao)之(zhi)奧(ao)妙，而神(shen)(shen)明默運，竊陰(yin)陽之(zhi)氣，奪造化之(zhi)權(quan)，可以長生(sheng)不死(si)，可以無(wu)(wu)生(sheng)無(wu)(wu)死(si)，然其最(zui)要(yao)處(chu)，則在能(neng)觀(guan)能(neng)執(zhi)耳(er)。何謂觀(guan)？格物致(zhi)知之(zhi)為(wei)(wei)觀(guan)，極深研幾之(zhi)為(wei)(wei)觀(guan)，心(xin)知神(shen)(shen)會之(zhi)為(wei)(wei)觀(guan)，回光返照(zhao)之(zhi)為(wei)(wei)觀(guan)，不隱不瞞之(zhi)為(wei)(wei)觀(guan)；何謂執(zhi)？專心(xin)致(zhi)志之(zhi)為(wei)(wei)執(zhi)，身體力行(xing)之(zhi)為(wei)(wei)執(zhi)，愈久愈力之(zhi)為(wei)(wei)執(zhi)，無(wu)(wu)過不及之(zhi)為(wei)(wei)執(zhi)，始終如一之(zhi)為(wei)(wei)執(zhi)。觀(guan)天道(dao)(dao)(dao)，無(wu)(wu)為(wei)(wei)之(zhi)功，頓悟也，所以了(le)性；執(zhi)天行(xing)，有為(wei)(wei)之(zhi)學，漸(jian)修(xiu)也，所以了(le)命(ming)。能(neng)觀(guan)能(neng)執(zhi)，用陰(yin)陽之(zhi)道(dao)(dao)(dao)以脫陰(yin)陽，依世間法而出(chu)世間，性命(ming)俱了(le)，心(xin)法兩忘，超出(chu)天地，永(yong)劫(jie)長存，只此二句，即是成仙(xian)成佛之(zhi)天梯，為(wei)(wei)圣為(wei)(wei)賢之(zhi)大道(dao)(dao)(dao)，外此者(zhe)，皆(jie)是旁(pang)門曲徑(jing)，邪(xie)說淫辭，故曰盡(jin)矣。

天(tian)有五賊，見之(zhi)者昌。

五(wu)(wu)賊(zei)(zei)者(zhe)，金(jin)(jin)(jin)木(mu)(mu)水火(huo)(huo)土也。天(tian)以(yi)(yi)(yi)(yi)陰(yin)陽(yang)五(wu)(wu)行化生(sheng)(sheng)萬(wan)物，氣以(yi)(yi)(yi)(yi)成(cheng)形，而(er)(er)人即受此(ci)氣以(yi)(yi)(yi)(yi)生(sheng)(sheng)以(yi)(yi)(yi)(yi)長(chang)，但自(zi)陽(yang)極生(sheng)(sheng)陰(yin)，先天(tian)入(ru)於(wu)后天(tian)，五(wu)(wu)行不(bu)能和(he)合，自(zi)相賊(zei)(zei)害，各(ge)一(yi)其性，木(mu)(mu)以(yi)(yi)(yi)(yi)金(jin)(jin)(jin)為(wei)賊(zei)(zei)，金(jin)(jin)(jin)以(yi)(yi)(yi)(yi)火(huo)(huo)為(wei)賊(zei)(zei)，火(huo)(huo)以(yi)(yi)(yi)(yi)水為(wei)賊(zei)(zei)，水以(yi)(yi)(yi)(yi)土為(wei)賊(zei)(zei)，土以(yi)(yi)(yi)(yi)木(mu)(mu)為(wei)賊(zei)(zei)，是謂(wei)天(tian)之(zhi)五(wu)(wu)賊(zei)(zei)也。惟此(ci)五(wu)(wu)賊(zei)(zei)，百姓(xing)日用而(er)(er)不(bu)知，順行其氣，以(yi)(yi)(yi)(yi)故生(sheng)(sheng)而(er)(er)死(si)(si)，死(si)(si)而(er)(er)生(sheng)(sheng)，生(sheng)(sheng)死(si)(si)不(bu)已。若有(you)見(jian)之(zhi)者(zhe)，逆施(shi)造化，顛倒五(wu)(wu)行，金(jin)(jin)(jin)本(ben)克木(mu)(mu)，木(mu)(mu)反(fan)因(yin)(yin)(yin)之(zhi)而(er)(er)成(cheng)器；木(mu)(mu)本(ben)克土，土反(fan)因(yin)(yin)(yin)之(zhi)而(er)(er)生(sheng)(sheng)榮；土本(ben)克水，水反(fan)因(yin)(yin)(yin)之(zhi)而(er)(er)不(bu)泛；水本(ben)克火(huo)(huo)，火(huo)(huo)反(fan)因(yin)(yin)(yin)之(zhi)而(er)(er)不(bu)燥；火(huo)(huo)本(ben)克金(jin)(jin)(jin)，金(jin)(jin)(jin)反(fan)因(yin)(yin)(yin)之(zhi)而(er)(er)生(sheng)(sheng)明；克中有(you)生(sheng)(sheng)，五(wu)(wu)賊(zei)(zei)轉而(er)(er)為(wei)五(wu)(wu)寶，一(yi)氣混然(ran)，還元返本(ben)，豈不(bu)昌乎(hu)！

五(wu)賊在心(xin)，施行于天。宇宙在乎(hu)手，萬化生乎(hu)身。

人(ren)秉五(wu)行之(zhi)(zhi)(zhi)氣而生身，身中(zhong)即具五(wu)行之(zhi)(zhi)(zhi)氣。然心者身之(zhi)(zhi)(zhi)主，身者心之(zhi)(zhi)(zhi)室，五(wu)賊在(zai)身，實在(zai)心也。但心有人(ren)心道(dao)心之(zhi)(zhi)(zhi)分；人(ren)心用事，則(ze)五(wu)賊發而為喜怒哀樂欲(yu)之(zhi)(zhi)(zhi)五(wu)物(wu)；道(dao)心用事，則(ze)五(wu)賊變而為仁義禮智信之(zhi)(zhi)(zhi)五(wu)德。若能觀天而明(ming)五(wu)行之(zhi)(zhi)(zhi)消息，以(yi)道(dao)心為運用，一步一趨，盡出於天而不(bu)(bu)由人(ren)，宇(yu)宙雖大，如在(zai)手(shou)掌之(zhi)(zhi)(zhi)中(zhong)；萬化雖多，不(bu)(bu)出一身之(zhi)(zhi)(zhi)內；攢五(wu)行而合四象(xiang)，以(yi)了(le)性命(ming)，可(ke)不(bu)(bu)難矣(yi)。

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

天性者(zhe)(zhe)，天賦之(zhi)性，即真(zhen)如之(zhi)性，所(suo)謂真(zhen)心(xin)，不識(shi)不知(zhi)，順(shun)帝之(zhi)則，而人(ren)(ren)(ren)得(de)以為人(ren)(ren)(ren)者(zhe)(zhe)是(shi)也；人(ren)(ren)(ren)心(xin)者(zhe)(zhe)，氣(qi)質(zhi)之(zhi)性，即知(zhi)識(shi)之(zhi)性，所(suo)謂機心(xin)，見景(jing)生情(qing)，隨風揚波(bo)，而人(ren)(ren)(ren)因之(zhi)有生有死者(zhe)(zhe)是(shi)也。天性者(zhe)(zhe)，天機，即是(shi)天道(dao)；人(ren)(ren)(ren)心(xin)者(zhe)(zhe)，人(ren)(ren)(ren)機，即是(shi)人(ren)(ren)(ren)道(dao)。守天機者(zhe)(zhe)存，順(shun)人(ren)(ren)(ren)機者(zhe)(zhe)亡(wang)。惟(wei)大圣人(ren)(ren)(ren)觀(guan)天道(dao)，執天行，中立(li)不倚(yi)，寂然不動，感而遂通(tong)，修(xiu)真(zhen)性而化氣(qi)性，守天道(dao)而定(ding)人(ren)(ren)(ren)心(xin)，不使(shi)有一毫客(ke)氣(qi)雜於方(fang)寸之(zhi)內也。

天(tian)(tian)發(fa)殺機(ji)，移(yi)星易宿；地(di)發(fa)殺機(ji)，龍(long)蛇起陸；人發(fa)殺機(ji)，天(tian)(tian)地(di)反覆；天(tian)(tian)人合發(fa)，萬變(bian)定基(ji)。

殺(sha)機者，陰(yin)(yin)肅(su)之氣(qi)，所(suo)以傷物(wu)(wu)也(ye)；然(ran)無陰(yin)(yin)不能生(sheng)陽(yang)(yang)，非殺(sha)無以衛生(sheng)，故天(tian)(tian)之殺(sha)機一發(fa)，則(ze)周而(er)復始(shi)，而(er)星宿移轉，斗柄回寅；地之殺(sha)機一發(fa)，則(ze)剝(bo)極(ji)而(er)復，龍(long)蛇起陸，靜極(ji)又動(dong)；惟人也(ye)亦俱一天(tian)(tian)地也(ye)，亦有此陰(yin)(yin)陽(yang)(yang)也(ye)，若(ruo)能效天(tian)(tian)法地，運動(dong)殺(sha)機，則(ze)五(wu)行顛倒而(er)地天(tian)(tian)交泰，何則(ze)？人心若(ruo)與天(tian)(tian)心合，顛倒陰(yin)(yin)陽(yang)(yang)只片時(shi)。天(tian)(tian)時(shi)人事合而(er)一之，則(ze)萬(wan)物(wu)(wu)變化之根基(ji)即(ji)於此而(er)定矣。中庸所(suo)謂致中和，天(tian)(tian)地位(wei)焉，萬(wan)物(wu)(wu)育(yu)焉者，即(ji)此也(ye)。

性有巧拙，可(ke)以伏藏。

人秉(bing)(bing)陰陽之(zhi)氣(qi)以(yi)成形，具良(liang)知(zhi)良(liang)能(neng)以(yi)為(wei)性(xing)(xing)，性(xing)(xing)無不(bu)善，而氣(qi)有(you)清濁(zhuo)。秉(bing)(bing)氣(qi)清者為(wei)巧，秉(bing)(bing)氣(qi)濁(zhuo)者為(wei)拙。性(xing)(xing)巧者多(duo)機謀(mou)，性(xing)(xing)拙者多(duo)貪癡。巧性(xing)(xing)拙性(xing)(xing)皆系(xi)氣(qi)質之(zhi)性(xing)(xing)，人心主事，非本來(lai)之(zhi)天性(xing)(xing)。修真之(zhi)道(dao)，采先天，化后天，而一切巧拙之(zhi)性(xing)(xing)，皆伏藏(zang)而不(bu)用(yong)矣。

九竅之邪，在(zai)乎三(san)要，可以(yi)動靜。

九竅(qiao)(qiao)者，人身上七竅(qiao)(qiao)，下二竅(qiao)(qiao)也(ye)；三(san)要者，耳目(mu)口(kou)(kou)(kou)也(ye)。人身九竅(qiao)(qiao)皆受邪(xie)之處，而(er)九竅(qiao)(qiao)之中，惟耳目(mu)口(kou)(kou)(kou)三(san)者為(wei)招邪(xie)之要口(kou)(kou)(kou)，耳聽聲則(ze)精搖，目(mu)視(shi)色則(ze)神馳(chi)，口(kou)(kou)(kou)多言則(ze)氣(qi)(qi)散，精氣(qi)(qi)神一傷(shang)，則(ze)全身衰(shuai)敗，性命未有不喪(sang)者。人能收視(shi)，返聽，希言，閉其要口(kou)(kou)(kou)，委志(zhi)虛無，內念不出，外念不入，精氣(qi)(qi)神三(san)品大藥凝結不散，九竅(qiao)(qiao)可以動，可以靜，動之靜之，盡是天(tian)機，并(bing)無人機，更何有邪(xie)氣(qi)(qi)之不消滅(mie)哉！

火(huo)生(sheng)(sheng)于(yu)木，禍發必(bi)克；奸生(sheng)(sheng)于(yu)國，時動必(bi)潰。知之修之，謂之圣人(ren)。

火喻邪心(xin)(xin)，木(mu)(mu)喻性，奸(jian)譬(pi)陰惡，國(guo)譬(pi)身(shen)(shen)。木(mu)(mu)本生火，火發而(er)禍及(ji)木(mu)(mu)，則木(mu)(mu)克；邪生於(wu)心(xin)(xin)，邪發而(er)禍及(ji)心(xin)(xin)，則性亂；國(guo)中(zhong)有奸(jian)，奸(jian)動而(er)潰其(qi)國(guo)，則國(guo)亡(wang)；陰藏於(wu)身(shen)(shen)，陰盛而(er)敗其(qi)身(shen)(shen)，則命傾(qing)；身(shen)(shen)心(xin)(xin)受累(lei)，性命隨(sui)之，於(wu)此而(er)知潛(qian)修密(mi)煉，觀天道，執天行(xing)，降伏(fu)身(shen)(shen)心(xin)(xin)，保全性命，不為后天五(wu)行(xing)所拘者，非圣(sheng)人其(qi)誰與歸？

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《陰符經》即是《遁(dun)甲(jia)經》的元(yuan)始經笈(ji)，不(bu)為后世所知(zhi)，多被誤解作(zuo)道家修(xiu)煉之(zhi)術的丹經，總是牽強附會，文(wen)不(bu)對(dui)題(ti)，斷(duan)章取義，雜湊成文(wen)，不(bu)能全(quan)文(wen)貫通(tong)，首尾一氣(qi)。今用“遁(dun)甲(jia)”揭(jie)其秘，一氣(qi)貫注，層次井然(ran)，全(quan)文(wen)通(tong)暢，豁然(ran)冰釋，樂與愛(ai)好(hao)者共賞之(zhi)。

經曰：觀天之道，執天之行，盡(jin)矣。

此節(jie)是(shi)(shi)全經(jing)之(zhi)(zhi)總(zong)綱，學(xue)說之(zhi)(zhi)根(gen)據。高度概括(kuo)了《陰符(fu)經(jing)》總(zong)體(ti)內(nei)容(rong)，故曰：“盡矣”。“觀(guan)(guan)天之(zhi)(zhi)道(dao)(dao)”謂“天之(zhi)(zhi)道(dao)(dao)”用“觀(guan)(guan)”而取(qu)得(de)。不但有(you)其客觀(guan)(guan)根(gen)據，而且有(you)其具體(ti)方法，而非(fei)空洞理論。自有(you)古(gu)天文(wen)學(xue)內(nei)容(rong)，包括(kuo)古(gu)代星(xing)(xing)占(zhan)(zhan)學(xue)在內(nei)。但全文(wen)中并未提及(ji)三垣二(er)十八(ba)宿(su)，五星(xing)(xing)凌(ling)犯等星(xing)(xing)占(zhan)(zhan)天象內(nei)容(rong)之(zhi)(zhi)事。由(you)是(shi)(shi)可(ke)知，《陰符(fu)》著者是(shi)(shi)從(cong)星(xing)(xing)占(zhan)(zhan)學(xue)的另一(yi)分支(zhi)(zhi)，以(yi)天象實體(ti)運動(dong)為依(yi)(yi)據，即是(shi)(shi)應用天道(dao)(dao)運行規(gui)律所反映出的干支(zhi)(zhi)八(ba)卦(gua)，建立起(qi)一(yi)門有(you)天道(dao)(dao)依(yi)(yi)據的數術(shu)系(xi)(xi)統遁甲(jia)(jia)式體(ti)系(xi)(xi)。經(jing)文(wen)明(ming)示“爰有(you)奇器，是(shi)(shi)生(sheng)萬象，八(ba)卦(gua)甲(jia)(jia)子，神機鬼藏(zang)，陰陽(yang)相勝之(zhi)(zhi)術(shu)昭昭乎(hu)進乎(hu)象矣。”就是(shi)(shi)遁甲(jia)(jia)式的明(ming)證。

中國(guo)(guo)古(gu)代一切傳統學(xue)術，皆是(shi)首重(zhong)天道(dao)，遁(dun)(dun)甲(jia)(jia)式亦不能例(li)外。但與六(liu)(liu)壬(ren)、太(tai)乙之(zhi)術不同(tong)，各有(you)其(qi)(qi)特色。合稱“三式”之(zhi)學(xue)。遁(dun)(dun)甲(jia)(jia)以九宮為框架，六(liu)(liu)壬(ren)以十二地支(zhi)為框架，太(tai)乙以九宮十六(liu)(liu)神為框架。太(tai)乙占(zhan)(zhan)國(guo)(guo)運(yun)，遁(dun)(dun)甲(jia)(jia)占(zhan)(zhan)兵機，六(liu)(liu)壬(ren)占(zhan)(zhan)百(bai)事，各有(you)重(zhong)點，亦各無不占(zhan)(zhan)，然(ran)均不離以“干支(zhi)”為根據。古(gu)人發明“干支(zhi)”頗不容(rong)易。看(kan)起來很簡單，要知其(qi)(qi)所以然(ran)和探索其(qi)(qi)客觀(guan)根據就(jiu)不容(rong)易。不論醫卜星相，天文地理，宗教神學(xue)等(deng)等(deng)，無有(you)不涉及干支(zhi)者。

“干(gan)支(zhi)(zhi)”是(shi)(shi)古天(tian)文(wen)學家研(yan)究的(de)(de)(de)成(cheng)果結晶，是(shi)(shi)天(tian)體(ti)運行規(gui)律的(de)(de)(de)高度(du)反(fan)映。它(ta)在天(tian)文(wen)學中的(de)(de)(de)客觀根據尚未引(yin)起研(yan)究者(zhe)的(de)(de)(de)足夠重視，故不見(jian)有人具體(ti)揭(jie)示。各著作(zuo)之中，包(bao)括(kuo)天(tian)文(wen)學史之中，皆多從說文(wen)解字訓詁考釋，卻缺乏從古天(tian)文(wen)學中具體(ti)落實(shi)。遂至認為(wei)干(gan)支(zhi)(zhi)屬抽象(xiang)概念，記時符號而已，其實(shi)質卻鮮(xian)為(wei)人知。將本來科學的(de)(de)(de)東西，未能加(jia)以充分認識，反(fan)而被(bei)誤認為(wei)是(shi)(shi)甚至肯(ken)定是(shi)(shi)“唯心”的(de)(de)(de)和“迷信”的(de)(de)(de)東西。

“八(ba)(ba)(ba)卦”是(shi)(shi)(shi)形象(xiang)思維(wei)和邏輯推(tui)理所應(ying)用(yong)(yong)(yong)(yong)的(de)(de)(de)符(fu)號系統(tong)，用(yong)(yong)(yong)(yong)之(zhi)(zhi)以通神明之(zhi)(zhi)德，以類萬物之(zhi)(zhi)情。在遁甲(jia)(jia)(jia)式(shi)中，八(ba)(ba)(ba)卦通天(tian)地人三盤(pan)(pan)之(zhi)(zhi)體(ti)，其(qi)側重(zhong)在于“空(kong)間(jian)(jian)”方位(wei)的(de)(de)(de)反(fan)映和事(shi)物形象(xiang)的(de)(de)(de)歸屬。自宋代而后，八(ba)(ba)(ba)卦又(you)有先(xian)后天(tian)之(zhi)(zhi)分。遁甲(jia)(jia)(jia)式(shi)所用(yong)(yong)(yong)(yong)為后天(tian)文王(wang)八(ba)(ba)(ba)卦，未提先(xian)天(tian)伏羲八(ba)(ba)(ba)卦。可(ke)知《陰符(fu)》所用(yong)(yong)(yong)(yong)自應(ying)是(shi)(shi)(shi)“文王(wang)后天(tian)八(ba)(ba)(ba)卦”無疑。《陰符(fu)經》所用(yong)(yong)(yong)(yong)八(ba)(ba)(ba)卦甲(jia)(jia)(jia)子，雖(sui)(sui)是(shi)(shi)(shi)時(shi)(shi)(shi)(shi)空(kong)統(tong)一的(de)(de)(de)，但又(you)是(shi)(shi)(shi)有所側重(zhong)的(de)(de)(de)。干(gan)支雖(sui)(sui)可(ke)表(biao)示空(kong)間(jian)(jian)方位(wei)，其(qi)重(zhong)點乃在于“時(shi)(shi)(shi)(shi)間(jian)(jian)”的(de)(de)(de)反(fan)映。八(ba)(ba)(ba)卦雖(sui)(sui)可(ke)表(biao)示時(shi)(shi)(shi)(shi)間(jian)(jian)，其(qi)要端多主于“空(kong)間(jian)(jian)”方位(wei)的(de)(de)(de)反(fan)映。故自古皆(jie)采用(yong)(yong)(yong)(yong)干(gan)支記(ji)時(shi)(shi)(shi)(shi)，而不用(yong)(yong)(yong)(yong)八(ba)(ba)(ba)卦記(ji)時(shi)(shi)(shi)(shi)。《遁甲(jia)(jia)(jia)》用(yong)(yong)(yong)(yong)八(ba)(ba)(ba)卦作“三盤(pan)(pan)”的(de)(de)(de)定位(wei)式(shi)，天(tian)干(gan)從(cong)中順逆(ni)演布，體(ti)現時(shi)(shi)(shi)(shi)空(kong)統(tong)一的(de)(de)(de)變化(hua)模擬。可(ke)見古人立法的(de)(de)(de)合理性(xing)及(ji)其(qi)智慧的(de)(de)(de)陳(chen)跡。用(yong)(yong)(yong)(yong)圖以明之(zhi)(zhi)。

“執天之(zhi)行”，即是根據“觀天道(dao)”所獲的(de)(de)(de)天道(dao)運行規律的(de)(de)(de)記時(shi)“干支”為依據，法(fa)天則地演布(bu)奇門(men)，得出千(qian)變萬化之(zhi)一(yi)幕，用作預測和決策的(de)(de)(de)行事指導，爭取計劃的(de)(de)(de)勝(sheng)利(li)。故曰(yue)：“執天之(zhi)行盡矣(yi)”。是有具體數術(shu)內(nei)容(rong)的(de)(de)(de)，而非(fei)空洞詞句(ju)。

（二）

故天(tian)有五賊，見之者昌；五賊在心，施(shi)行于天(tian)；宇宙在乎手，萬(wan)化生(sheng)乎身。

此節從總綱而(er)展(zhan)開論(lun)述(shu)。“故”即(ji)所以，乃申述(shu)“觀(guan)天之道”的具體內容(rong)。

“天(tian)(tian)有(you)五(wu)(wu)賊(zei)”之(zhi)“賊(zei)”，即(ji)(ji)(ji)盜(dao)(dao)賊(zei)之(zhi)“賊(zei)”。賊(zei)與盜(dao)(dao)對，經文(wen)(wen)中有(you)“五(wu)(wu)賊(zei)三(san)盜(dao)(dao)”之(zhi)說(shuo)。“賊(zei)”為明(ming)取強奪，“盜(dao)(dao)”為暗地偷竊。即(ji)(ji)(ji)指盜(dao)(dao)竊天(tian)(tian)機有(you)明(ming)暗兩個(ge)方(fang)面(mian)。有(you)形(xing)象(xiang)思(si)(si)維(wei)與理化思(si)(si)維(wei)，皆有(you)具體內(nei)容。天(tian)(tian)之(zhi)五(wu)(wu)賊(zei)即(ji)(ji)(ji)金(jin)木(mu)水火土(tu)五(wu)(wu)星(xing)(xing)在天(tian)(tian)道中運(yun)行(xing)(xing)，占星(xing)(xing)家(jia)可(ke)以(yi)明(ming)白(bai)(bai)地觀(guan)(guan)察到(dao)它們(men)順逆留伏的運(yun)行(xing)(xing)，沖(chong)巳(si)凌犯的現象(xiang)，芒角動搖的狀態，以(yi)及(ji)隱(yin)(yin)顯五(wu)(wu)色(se)，九洲(zhou)分(fen)野等(deng)(deng)，與人間社會相聯系，作出災祥的判斷。在《唐開元占經》《太(tai)(tai)白(bai)(bai)陰經》《乙(yi)巳(si)占》《蘭臺(tai)秘(mi)苑》和(he)《天(tian)(tian)文(wen)(wen)大成》《歷代天(tian)(tian)文(wen)(wen)律(lv)歷等(deng)(deng)志(zhi)》中有(you)豐(feng)富的記載。但是(shi)(shi)(shi)，《陰符經》著(zhu)者明(ming)顯地是(shi)(shi)(shi)“星(xing)(xing)占術”的另(ling)一(yi)分(fen)支(zhi)，不(bu)用守(shou)候靈臺(tai)（觀(guan)(guan)測臺(tai)）的辛苦，只從古天(tian)(tian)文(wen)(wen)家(jia)精辟創作反映“天(tian)(tian)道”規律(lv)的“干支(zhi)”這(zhe)個(ge)天(tian)(tian)機來(lai)推演，從形(xing)象(xiang)思(si)(si)維(wei)飛躍到(dao)理性思(si)(si)維(wei)。諸如(ru)“六(liu)壬(ren)”“太(tai)(tai)乙(yi)”“子平”等(deng)(deng)等(deng)(deng)數術，無不(bu)根據干支(zhi)來(lai)推演。特別是(shi)(shi)(shi)《遁(dun)甲(jia)》式，將天(tian)(tian)道運(yun)行(xing)(xing)中的金(jin)木(mu)水火土(tu)五(wu)(wu)行(xing)(xing)星(xing)(xing)和(he)天(tian)(tian)體空間定(ding)位的九天(tian)(tian)星(xing)(xing)，作為天(tian)(tian)道規律(lv)的客觀(guan)(guan)依(yi)據，用干支(zhi)五(wu)(wu)行(xing)(xing)和(he)九星(xing)(xing)用作天(tian)(tian)機全息的模擬。《煙波釣(diao)叟歌》曰：“庚為太(tai)(tai)白(bai)(bai)丙熒(ying)惑”，即(ji)(ji)(ji)是(shi)(shi)(shi)以(yi)“庚”逮捕太(tai)(tai)白(bai)(bai)金(jin)星(xing)(xing)，“丙”代表熒(ying)惑火星(xing)(xing)。這(zhe)就充分(fen)證明(ming)遁(dun)甲(jia)是(shi)(shi)(shi)用天(tian)(tian)干五(wu)(wu)行(xing)(xing)代表天(tian)(tian)文(wen)(wen)行(xing)(xing)星(xing)(xing)的事實。這(zhe)種方(fang)法，既本(ben)于天(tian)(tian)道，又不(bu)用守(shou)候靈臺(tai)的辛苦，僅用干支(zhi)八卦推演，即(ji)(ji)(ji)可(ke)得到(dao)預(yu)測效(xiao)果。《煙波釣(diao)叟歌》又說(shuo)：“白(bai)(bai)入(ru)熒(ying)兮賊(zei)即(ji)(ji)(ji)來(lai)，熒(ying)入(ru)白(bai)(bai)兮賊(zei)需(xu)滅(mie)”，這(zhe)里不(bu)但證明(ming)“遁(dun)甲(jia)”是(shi)(shi)(shi)以(yi)天(tian)(tian)干五(wu)(wu)行(xing)(xing)代表金(jin)木(mu)水火土(tu)五(wu)(wu)個(ge)行(xing)(xing)星(xing)(xing)，同(tong)時又證明(ming)了“遁(dun)甲(jia)”是(shi)(shi)(shi)用五(wu)(wu)行(xing)(xing)代表五(wu)(wu)賊(zei)之(zhi)事，與《陰符經》的隱(yin)(yin)秘(mi)若合符契。

“見(jian)之(zhi)者(zhe)昌(chang)(chang)”；昌(chang)(chang)，明(ming)(ming)(ming)也。遁甲式重天盤又重天干，唯天干明(ming)(ming)(ming)布天地盤之(zhi)中，一見(jian)而(er)知(zhi)，故曰(yue)“見(jian)之(zhi)者(zhe)昌(chang)(chang)（明(ming)(ming)(ming)）”，而(er)地支無定(ding)住(zhu)，藏于九(jiu)宮之(zhi)內，靠順逆推演方(fang)可知(zhi)道，是(shi)說代表五行的(de)天干有明(ming)(ming)(ming)顯的(de)位置，一見(jian)可知(zhi)，而(er)不與(yu)地支情(qing)況(kuang)相同(tong)。故曰(yue)“天有五賊，見(jian)之(zhi)者(zhe)昌(chang)(chang)。”昌(chang)(chang)，明(ming)(ming)(ming)也，明(ming)(ming)(ming)白(bai)其吉兇以定(ding)趨(qu)避之(zhi)行動也。

“五(wu)賊(zei)在心，施(shi)行于天”，是(shi)(shi)說三奇(qi)六(liu)儀（即(ji)乙丙(bing)丁三奇(qi)，戊己(ji)庚辛壬癸六(liu)儀，均指天干(gan)而言），按(an)規定之陰九局陽(yang)九局順逆演布(bu)法(fa)則熟記于心中，即(ji)是(shi)(shi)“五(wu)賊(zei)在心”。演布(bu)時將三奇(qi)六(liu)儀這一連串的天干(gan)或順或逆，按(an)用局規定排布(bu)在天盤上，故曰“施(shi)行于天”。地盤亦同(tong)樣布(bu)天干(gan)，其局法(fa)定體，從天道(dao)中來。地盤不動(dong)，唯天盤動(dong)（視運(yun)動(dong)）。也(ye)即(ji)是(shi)(shi)法(fa)天則地的模(mo)擬。

“宇(yu)宙(zhou)在(zai)乎(hu)手，萬(wan)化生乎(hu)身”。上(shang)下四方謂(wei)之(zhi)宇(yu)，指空間。古往今來謂(wei)之(zhi)宙(zhou)，指時(shi)間。“在(zai)乎(hu)手”，即是在(zai)掌(zhang)上(shang)運(yun)算的古法(fa)，以九宮(gong)八(ba)卦為定位，代(dai)表空間，用(yong)(yong)記時(shi)干支代(dai)表時(shi)間，在(zai)掌(zhang)上(shang)輪(lun)算；古人稱為“掌(zhang)訣”。《煙(yan)波(bo)釣叟歌》說：“先須(xu)掌(zhang)上(shang)排九宮(gong)，縱(zong)橫十五在(zai)其(qi)中。次(ci)將八(ba)卦論八(ba)節(jie)，一(yi)氣統(tong)三(san)為正宗(zong)。陰陽兩遁分順逆，一(yi)氣三(san)元(yuan)人莫測，五日都(dou)來換一(yi)元(yuan)，接氣超神為準的”。一(yi)般流傳的掌(zhang)式多是用(yong)(yong)的“邊九宮(gong)”法(fa)。“活盤法(fa)”上(shang)掌(zhang)，必須(xu)滾瓜(gua)亂熟后才能用(yong)(yong)，不(bu)然(ran)就用(yong)(yong)書寫法(fa)，或用(yong)(yong)“拭盤”，即是“奇器”。

“萬(wan)化生(sheng)乎身”。《爾雅》曰：“身，我(wo)也(ye)”。指布局(ju)之(zhi)后，判斷首明。主(zhu)客(ke)之(zhi)分，人我(wo)之(zhi)別(bie)。即萬(wan)事萬(wan)物與我(wo)發生(sheng)關(guan)系(xi)，自有或吉(ji)或兇之(zhi)結果。皆由人我(wo)、物我(wo)、事我(wo)之(zhi)間的生(sheng)克(ke)關(guan)系(xi)而(er)造成。一主(zhu)而(er)百客(ke)，判斷之(zhi)要端也(ye)。此(ci)節所論，層次清楚，條理井(jing)然。

（三）

天性(xing)，人也(ye)；人心，機也(ye)；立天之道，以定(ding)人也(ye)。

此節承前節“宇宙(zhou)在乎(hu)手”的(de)布(bu)局內容展述其布(bu)局原理。是本“天(tian)人(ren)合一(yi)”之說。天(tian)與人(ren)，在遁甲中，分別以天(tian)盤(pan)九星代表天(tian)，人(ren)盤(pan)八門代表人(ren)。

“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)性(xing)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)(ye)”，即(ji)指天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)九星之屬(shu)(shu)(shu)(shu)(shu)性(xing)與(yu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)八門(men)(men)之屬(shu)(shu)(shu)(shu)(shu)性(xing)相同。例(li)如(ru)：坎(kan)(kan)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)蓬屬(shu)(shu)(shu)(shu)(shu)水，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)坎(kan)(kan)宮(gong)(gong)(gong)休門(men)(men)也(ye)(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)水。艮(gen)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)任屬(shu)(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)艮(gen)宮(gong)(gong)(gong)生(sheng)門(men)(men)也(ye)(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)土(tu)。震宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)沖屬(shu)(shu)(shu)(shu)(shu)木，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)震宮(gong)(gong)(gong)傷門(men)(men)也(ye)(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)木。巽(xun)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)輔(fu)屬(shu)(shu)(shu)(shu)(shu)木，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)巽(xun)宮(gong)(gong)(gong)杜門(men)(men)也(ye)(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)木。離宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)英(ying)屬(shu)(shu)(shu)(shu)(shu)火，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)離宮(gong)(gong)(gong)景門(men)(men)也(ye)(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)火。坤宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)芮屬(shu)(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)坤宮(gong)(gong)(gong)死門(men)(men)也(ye)(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)土(tu)。乾(qian)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)心屬(shu)(shu)(shu)(shu)(shu)金，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)乾(qian)宮(gong)(gong)(gong)開門(men)(men)也(ye)(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)金。中(zhong)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)禽屬(shu)(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)中(zhong)宮(gong)(gong)(gong)寄居坤宮(gong)(gong)(gong)死門(men)(men)與(yu)艮(gen)宮(gong)(gong)(gong)生(sheng)門(men)(men)也(ye)(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)土(tu)。這就(jiu)是(shi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)屬(shu)(shu)(shu)(shu)(shu)性(xing)相同的(de)(de)(de)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)性(xing)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)(ye)”的(de)(de)(de)具(ju)體(ti)內容。接著(zhu)就(jiu)可(ke)以(yi)明白“人(ren)(ren)(ren)(ren)(ren)(ren)(ren)心機(ji)(ji)也(ye)(ye)(ye)”是(shi)聯系“立天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之道以(yi)定人(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)(ye)”的(de)(de)(de)樞(shu)(shu)紐了(le)。“機(ji)(ji)”即(ji)是(shi)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)機(ji)(ji)”的(de)(de)(de)“機(ji)(ji)”，也(ye)(ye)(ye)是(shi)“樞(shu)(shu)機(ji)(ji)”的(de)(de)(de)“機(ji)(ji)”。人(ren)(ren)(ren)(ren)(ren)(ren)(ren)心是(shi)“機(ji)(ji)”，主宰于中(zhong)，而起樞(shu)(shu)機(ji)(ji)的(de)(de)(de)作(zuo)(zuo)用(yong)。即(ji)由人(ren)(ren)(ren)(ren)(ren)(ren)(ren)心來主天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)（天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)）以(yi)定人(ren)(ren)(ren)(ren)(ren)(ren)(ren)（人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)）。也(ye)(ye)(ye)即(ji)是(shi)說(shuo)，天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)是(shi)據“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)道”運行(xing)規(gui)律所反映的(de)(de)(de)記時“干支”為依據，求得天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)直(zhi)(zhi)符宮(gong)(gong)(gong)，直(zhi)(zhi)符宮(gong)(gong)(gong)下的(de)(de)(de)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)八門(men)(men)記時直(zhi)(zhi)使。這就(jiu)是(shi)“立天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之道以(yi)定人(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)(ye)”的(de)(de)(de)具(ju)體(ti)內容。例(li)如(ru)：陽遁一局，甲(jia)子直(zhi)(zhi)符屬(shu)(shu)(shu)(shu)(shu)坎(kan)(kan)一宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)蓬星，其(qi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)休門(men)(men)即(ji)為直(zhi)(zhi)使。實(shi)(shi)在(zai)簡易，取(qu)義頗為深(shen)刻。只要求出了(le)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)，就(jiu)得到了(le)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)。確實(shi)(shi)靠(kao)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)心在(zai)作(zuo)(zuo)主宰。經(jing)文所述(shu)，何等明白曉(xiao)暢(chang)，并非抽(chou)象的(de)(de)(de)空(kong)洞大(da)道理，且有其(qi)具(ju)體(ti)的(de)(de)(de)落(luo)實(shi)(shi)處(chu)。

（四）

天(tian)發殺(sha)機，龍(long)蛇起陸(lu)；人發殺(sha)機，天(tian)地反覆；天(tian)人合發，萬變(bian)定基。

此(ci)節承前(qian)節所述布局后(hou)所得格局判(pan)斷(duan)之(zhi)舉(ju)隅。此(ci)所謂“天(tian)”即(ji)(ji)指“天(tian)盤(pan)”，“人”即(ji)(ji)指“人盤(pan)”。“天(tian)發(fa)(fa)(fa)殺(sha)機”即(ji)(ji)天(tian)盤(pan)受(shou)(shou)克制(zhi)。“人發(fa)(fa)(fa)殺(sha)機”即(ji)(ji)人盤(pan)受(shou)(shou)克制(zhi)。《奇(qi)門(men)統(tong)宗 . 奇(qi)門(men)秘訣總賦》曰(yue)(yue)：“身殘(can)毀兮！乙(yi)(yi)遇(yu)辛(xin)而(er)(er)龍(long)(long)逃走；財虛耗兮！ 辛(xin)遇(yu)乙(yi)(yi)而(er)(er)虎猖狂”。即(ji)(ji)天(tian)盤(pan)中(zhong)(zhong)的“乙(yi)(yi)”受(shou)(shou)地盤(pan)總的“辛(xin)”所克制(zhi)。“乙(yi)(yi)”為(wei)(wei)(wei)東方(fang)木青龍(long)(long)。因(yin)天(tian)盤(pan)主(zhu)動，故曰(yue)(yue)“龍(long)(long)逃走”。“天(tian)發(fa)(fa)(fa)殺(sha)機，龍(long)(long)蛇(she)起(qi)陸”即(ji)(ji)是天(tian)盤(pan)中(zhong)(zhong)的“乙(yi)(yi)”受(shou)(shou)地盤(pan)中(zhong)(zhong)的“辛(xin)”克制(zhi)，“龍(long)(long)蛇(she)起(qi)陸”即(ji)(ji)為(wei)(wei)(wei)“龍(long)(long)逃走”之(zhi)意。《遁甲(jia)(jia)大全》卷七(qi)有曰(yue)(yue)：“奇(qi)門(men)上(shang)盤(pan)象(xiang)(xiang)天(tian)，謂九(jiu)星；中(zhong)(zhong)盤(pan)象(xiang)(xiang)人，謂八(ba)門(men)；下(xia)盤(pan)象(xiang)(xiang)地，謂九(jiu)宮(gong)(gong)。上(shang)盤(pan)星也，中(zhong)(zhong)盤(pan)門(men)也，下(xia)盤(pan)宮(gong)(gong)也。凡占吉(ji)兇(xiong)者(zhe)，首重九(jiu)星，以九(jiu)星是天(tian)盤(pan)，吉(ji)兇(xiong)由天(tian)故也。凡星克門(men)吉(ji)，門(men)克雄兇(xiong)。”此(ci)天(tian)盤(pan)受(shou)(shou)克為(wei)(wei)(wei)兇(xiong)，即(ji)(ji)天(tian)發(fa)(fa)(fa)殺(sha)機之(zhi)舉(ju)隅。東方(fang)木為(wei)(wei)(wei)青龍(long)(long)，乙(yi)(yi)者(zhe)龍(long)(long)蛇(she)之(zhi)象(xiang)(xiang)，陽(yang)為(wei)(wei)(wei)龍(long)(long)，陰為(wei)(wei)(wei)蛇(she)，乙(yi)(yi)至陽(yang)宮(gong)(gong)為(wei)(wei)(wei)龍(long)(long)陰宮(gong)(gong)為(wei)(wei)(wei)蛇(she)。又甲(jia)(jia)為(wei)(wei)(wei)龍(long)(long)，乙(yi)(yi)為(wei)(wei)(wei)蛇(she)。八(ba)卦甲(jia)(jia)子者(zhe)，形象(xiang)(xiang)思(si)維(wei)(wei)與理性思(si)維(wei)(wei)結合應(ying)用而(er)(er)作出判(pan)斷(duan)，此(ci)遁甲(jia)(jia)式方(fang)法(fa)之(zhi)特色。

“人(ren)(ren)發殺機，天(tian)(tian)地反(fan)覆”，乃人(ren)(ren)盤受克(ke)，遭天(tian)(tian)地盤克(ke)制而有災禍也。《遁甲大全》卷(juan)七(qi)有曰：“凡出(chu)行趨避者(zhe)，首重八門。以八門為人(ren)(ren)盤，吉(ji)兇(xiong)(xiong)由(you)人(ren)(ren)自取故(gu)(gu)也。凡門克(ke)宮吉(ji)，宮克(ke)門兇(xiong)(xiong)，傷人(ren)(ren)、事(shi)故(gu)(gu)兇(xiong)(xiong)”。若天(tian)(tian)地盤皆同時克(ke)制人(ren)(ren)盤則至兇(xiong)(xiong)。故(gu)(gu)曰：“人(ren)(ren)發殺機，天(tian)(tian)地反(fan)覆”。

“天人(ren)合發，萬(wan)(wan)變(bian)定(ding)基(ji)”。此指天盤人(ren)盤同(tong)時皆遭克制(zhi)，則有一番(fan)變(bian)革之象。即天盤直符宮與人(ren)盤直使(shi)宮二者(zhe)皆受克制(zhi)，定(ding)有一番(fan)斗爭或災(zai)禍出現，是(shi)萬(wan)(wan)事萬(wan)(wan)物復雜變(bian)化的兆基(ji)。故曰：“天人(ren)合發，萬(wan)(wan)變(bian)定(ding)基(ji)”。

此節經(jing)文有作“天(tian)發(fa)(fa)殺機，移星異宿；人發(fa)(fa)殺機，天(tian)地反覆；地發(fa)(fa)殺機，龍蛇起陸；天(tian)人合發(fa)(fa)，萬(wan)變定基”者。

有將(jiang)“移星(xing)異(yi)宿”作“日月星(xing)辰”者。明顯(xian)是注家增(zeng)入一“地(di)(di)發殺機”和“移星(xing)異(yi)宿”，待欲湊足“天地(di)(di)人(ren)”三才(cai)之(zhi)(zhi)數。殊(shu)不(bu)知(zhi)前(qian)有“立天之(zhi)(zhi)道(dao)以定人(ren)也”之(zhi)(zhi)句，未涉及地(di)(di)，后有“天人(ren)合發”之(zhi)(zhi)結語(yu)，亦(yi)未提到地(di)(di)，只是“天人(ren)”并(bing)論(lun)，其畫蛇添足破綻顯(xian)然。非原文所(suo)有可知(zhi)，郭忠(zhong)恕(shu)三體書跡，既然刻碑(bei)傳(chuan)世，必早(zao)有考證，今從之(zhi)(zhi)。

另外，“天發殺(sha)機，龍(long)蛇(she)起陸(lu)”，龍(long)蛇(she)是農(nong)歷的(de)三四月，是天之陽(yang)氣沖(chong)最盛的(de)時(shi)間(jian)段，所以(yi)三四月容易地(di)震(zhen)。這個也合(he)天發殺(sha)機，龍(long)蛇(she)起陸(lu)，這是自然(ran)規(gui)律。如果講(jiang)到天發殺(sha)機，移星易宿，在(zai)和(he)子午修(xiu)真的(de)丹(dan)道合(he)起來，有(you)點(dian)牽強。陰符主講(jiang)動因，天和(he)人，開(kai)篇(pian)到結束都是一致的(de)。

（五）

性有巧(qiao)拙，可以伏(fu)藏(zang)；九竅之邪，在乎三(san)要(yao)，可以動靜(jing)。

此節承前兇格(ge)而(er)(er)發。測得兇格(ge)，有災(zai)禍降臨，當(dang)采取避禍趨吉的措施。《老子》曰：“吾之所(suo)以有大(da)患者，為吾有身(shen)(shen)，及吾無身(shen)(shen)，吾有何(he)(he)患？”吾既有身(shen)(shen)，如(ru)何(he)(he)才能“無身(shen)(shen)”？若說(shuo)(shuo)毀滅(mie)自身(shen)(shen)，吾又何(he)(he)存？此之所(suo)謂“無身(shen)(shen)”，實指“隱(yin)身(shen)(shen)”避患之術(shu)。《奇門秘訣總賦》說(shuo)(shuo)：“如(ru)遇(yu)急難(nan)，宜(yi)從直符(fu)方下而(er)(er)行。太陰潛形而(er)(er)隱(yin)跡，六合遁身(shen)(shen)而(er)(er)謀議。九天之上揚威武，九地之下匿兵馬”等(deng)等(deng)，皆為遁甲術(shu)中的神秘學說(shuo)(shuo)。“性(xing)有巧(qiao)拙，可以伏(fu)藏(zang)”，是說(shuo)(shuo)人之智(zhi)力雖有水平不等(deng)，同樣可以用隱(yin)慝(ni)伏(fu)藏(zang)之法進行趨避。

“九(jiu)竅之邪(xie)，在乎三要，可(ke)以動靜”。“九(jiu)竅”指九(jiu)宮(gong)之訣竅。“邪(xie)”是指一(yi)種不常見的(de)現象，昔人(ren)(ren)稱(cheng)為(wei)“邪(xie)術”，今人(ren)(ren)稱(cheng)為(wei)“特(te)異功(gong)能”。是說(shuo)遁(dun)甲趨避方法(fa)，是用(yong)“九(jiu)宮(gong)式”而(er)非“六(liu)(liu)壬式”（二式皆有趨避說(shuo)）。既用(yong)九(jiu)宮(gong)中的(de)訣竅可(ke)產生(sheng)隱遁(dun)作(zuo)用(yong)的(de)邪(xie)術。其方法(fa)有三個要點，重在天盤(pan)中的(de)乙丙丁(ding)三奇(qi)。《遁(dun)甲統宗》曰：“時下得乙者(zhe)為(wei)日奇(qi)，凡攻擊、往來(lai)者(zhe)，逃(tao)兇者(zhe)，宜(yi)從(cong)天上(shang)六(liu)(liu)乙出(chu)，則(ze)恍惚(hu)如神(shen)，無人(ren)(ren)見者(zhe)”。“從(cong)天上(shang)六(liu)(liu)丁(ding)而(er)出(chu)，入太(tai)陰而(er)藏，敵人(ren)(ren)自不能見也”。凡攻伐，宜(yi)從(cong)天上(shang)六(liu)(liu)丙出(chu)，挾威火，故類(lei)王侯”。又有“急(ji)則(ze)從(cong)神(shen)緩(huan)從(cong)門”之說(shuo)。

有(you)《秘(mi)藏六陰洞微(wei)(wei)遁甲(jia)真(zhen)經(jing)》上中(zhong)下三(san)卷，是宋代寫成的“法奇(qi)門(men)(men)”專著。在有(you)關《遁甲(jia)》古笈中(zhong)，也有(you)不(bu)少的符(fu)咒異說，前人早(zao)有(you)認為邪僻不(bu)經(jing)者，或只從其(qi)數理部分(fen)，神學之類皆棄(qi)而不(bu)用。如《奇(qi)門(men)(men)一得》《奇(qi)門(men)(men)元靈經(jing)》《奇(qi)門(men)(men)法竅》《奇(qi)門(men)(men)闡微(wei)(wei)》《奇(qi)門(men)(men)心悟》等等皆是。

奇門數(shu)理趨(qu)避之要，在于自為(wei)(wei)”主(zhu)客(ke)(ke)“。即測得利于為(wei)(wei)主(zhu)者，則后動(dong)，是(shi)為(wei)(wei)“后發(fa)制人”。測得利于為(wei)(wei)客(ke)(ke)者，則先動(dong)，是(shi)為(wei)(wei)“先發(fa)制人”。是(shi)以靜為(wei)(wei)主(zhu)，動(dong)為(wei)(wei)客(ke)(ke)。測得其機(ji)，則按機(ji)行事，動(dong)靜可以由人。總之，此節(jie)是(shi)闡述趨(qu)避之法，書中不(bu)乏記載(zai)。此一(yi)傳(chuan)說(shuo)神秘(mi)文化史料，未(wei)必(bi)盡(jin)是(shi)荒(huang)謬(miu)空談。

（六）

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

此節仍是遁甲格(ge)(ge)局又一舉隅。《煙(yan)波釣(diao)叟(sou)歌》曰：“丙(bing)為(wei)勃兮(xi)庚為(wei)格(ge)(ge)，格(ge)(ge)則(ze)(ze)不通勃亂逆”。又“甲加丙(bing)兮(xi)龍回首，丙(bing)加甲兮(xi)鳥(niao)跌穴”。甲為(wei)木，丙(bing)為(wei)火(huo)，火(huo)生(sheng)于(yu)(yu)木，即生(sheng)火(huo)者木，初則(ze)(ze)火(huo)勢漸(jian)升，光耀(yao)照人，原為(wei)吉象，繼則(ze)(ze)木被火(huo)焚(fen)，象奸生(sheng)于(yu)(yu)國，時(shi)機至而生(sheng)變動，國必潰(kui)敗(bai)之(zhi)象。謂(wei)得(de)此局，必先(xian)吉而后兇，知此奸臣當道，不宜從政，隱居修煉(lian)，如老子(zi)過(guo)函谷關，張良(liang)隨赤(chi)松子(zi)游之(zhi)類，可謂(wei)圣“知時(shi)”也。解者因有“知之(zhi)修煉(lian)謂(wei)之(zhi)圣人”之(zhi)句，遂誤解為(wei)道家修煉(lian)之(zhi)術(shu)，而不顧“奸生(sheng)于(yu)(yu)國，時(shi)動必潰(kui)”之(zhi)聯貫。其(qi)附會(hui)顯然。

中篇

天(tian)生天(tian)殺，道之理也。

天道(dao)陰陽而(er)已，陽主生(sheng)(sheng)，陰主殺，未(wei)有(you)陽而(er)不(bu)(bu)陰，生(sheng)(sheng)而(er)不(bu)(bu)殺之理。故春生(sheng)(sheng)夏長秋(qiu)斂冬藏(zang)，四時成序，周而(er)復(fu)始，循(xun)環不(bu)(bu)已，亙(gen)古如(ru)是(shi)也。

天地，萬物(wu)之盜；萬物(wu)，人(ren)之盜；人(ren)，萬物(wu)之盜。三(san)盜既宜(yi)，三(san)才既安(an)。故曰：食其時，百骸理(li)；動其機，萬化安(an)。

天(tian)(tian)(tian)(tian)以(yi)(yi)始萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)，地以(yi)(yi)生萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)，然既(ji)(ji)生之(zhi)(zhi)(zhi)(zhi)(zhi)，則(ze)又(you)殺(sha)之(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)天(tian)(tian)(tian)(tian)地即萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)耳；世有萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)，人(ren)(ren)即見景生情(qing)，恣情(qing)縱欲，耗(hao)散神氣(qi)(qi)，幼而(er)(er)壯，壯而(er)(er)老，老而(er)(er)死，是(shi)萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)即人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)耳；人(ren)(ren)為萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)靈，萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)雖能(neng)盜(dao)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)，而(er)(er)人(ren)(ren)食(shi)萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)精華(hua)，借(jie)萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)生之(zhi)(zhi)(zhi)(zhi)(zhi)長之(zhi)(zhi)(zhi)(zhi)(zhi)，是(shi)人(ren)(ren)即萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)耳。大修行人(ren)(ren)，能(neng)奪(duo)萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)為我(wo)用，又(you)能(neng)因萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)盜(dao)我(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)而(er)(er)盜(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)，并(bing)(bing)因天(tian)(tian)(tian)(tian)地盜(dao)萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)而(er)(er)盜(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)，三(san)(san)盜(dao)歸於一盜(dao)，殺(sha)中有生，三(san)(san)盜(dao)皆得其(qi)宜(yi)矣。三(san)(san)盜(dao)既(ji)(ji)宜(yi)，人(ren)(ren)與天(tian)(tian)(tian)(tian)地合(he)德(de)，并(bing)(bing)行而(er)(er)不(bu)相(xiang)悖，三(san)(san)才(cai)亦安(an)矣。三(san)(san)才(cai)既(ji)(ji)安(an)，道(dao)氣(qi)(qi)長存，萬(wan)(wan)物(wu)(wu)(wu)(wu)(wu)(wu)不(bu)能(neng)屈(qu)，造(zao)化不(bu)能(neng)拘矣。然此盜(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)秘密，有一時(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)功，須(xu)要不(bu)先不(bu)后，不(bu)將不(bu)迎，不(bu)可(ke)太過，不(bu)可(ke)不(bu)及，坎(kan)來則(ze)離受之(zhi)(zhi)(zhi)(zhi)(zhi)，彼到而(er)(er)我(wo)待之(zhi)(zhi)(zhi)(zhi)(zhi)，陽復以(yi)(yi)陰(yin)接之(zhi)(zhi)(zhi)(zhi)(zhi)，大要不(bu)失其(qi)時(shi)(shi)，不(bu)錯(cuo)其(qi)機(ji)，故曰，食(shi)其(qi)時(shi)(shi)，百(bai)骸理(li)，動其(qi)機(ji)，萬(wan)(wan)化安(an)。食(shi)其(qi)時(shi)(shi)者，趁時(shi)(shi)而(er)(er)吞服(fu)先天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)也；動其(qi)機(ji)者，隨機(ji)而(er)(er)扭轉生殺(sha)之(zhi)(zhi)(zhi)(zhi)(zhi)柄也。食(shi)時(shi)(shi)則(ze)后天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)化，百(bai)骸皆理(li)，可(ke)以(yi)(yi)全形；動機(ji)則(ze)先天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)復，萬(wan)(wan)化俱安(an)，可(ke)以(yi)(yi)延年。時(shi)(shi)也機(ji)也，難言也。要知(zhi)此時(shi)(shi)即天(tian)(tian)(tian)(tian)時(shi)(shi)，此機(ji)即天(tian)(tian)(tian)(tian)機(ji)，茍(gou)非深明(ming)造(zao)化，洞達陰(yin)陽者，烏能(neng)知(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)？噫！八月十五翫蟾(chan)輝(hui)，正是(shi)金精壯盛時(shi)(shi)，若到一陽才(cai)起處，便宜(yi)進火(huo)莫延遲(chi)。

人知(zhi)其(qi)神(shen)之神(shen)，不(bu)知(zhi)其(qi)不(bu)神(shen)所以(yi)神(shen)也。

古今學人(ren)，皆(jie)認昭昭靈靈之(zhi)識神(shen)(shen)(shen)，以為本來之(zhi)元(yuan)神(shen)(shen)(shen)，故(gu)著(zhu)空執相，千奇百怪，到老無(wu)成，有(you)死而(er)已，殊不(bu)(bu)知(zhi)此(ci)神(shen)(shen)(shen)為后天之(zhi)神(shen)(shen)(shen)，而(er)非(fei)先天之(zhi)神(shen)(shen)(shen)，乃(nai)神(shen)(shen)(shen)而(er)實(shi)不(bu)(bu)神(shen)(shen)(shen)者。先天之(zhi)神(shen)(shen)(shen)，非(fei)色非(fei)空，至(zhi)無(wu)而(er)含至(zhi)有(you)，至(zhi)虛而(er)含至(zhi)實(shi)，乃(nai)不(bu)(bu)神(shen)(shen)(shen)之(zhi)神(shen)(shen)(shen)，而(er)實(shi)至(zhi)神(shen)(shen)(shen)者。奈何世人(ren)只知(zhi)后天之(zhi)神(shen)(shen)(shen)而(er)神(shen)(shen)(shen)，甘入於(wu)輪(lun)回，不(bu)(bu)知(zhi)先天不(bu)(bu)神(shen)(shen)(shen)之(zhi)神(shen)(shen)(shen)，能保乎(hu)性(xing)命(ming)，無(wu)怪乎(hu)萬(wan)物盜我之(zhi)氣而(er)罔(wang)覺(jue)也。

日月(yue)有數，小大(da)有定(ding)，圣功(gong)生焉，神明(ming)出焉。其(qi)盜機也，天下莫(mo)能見，莫(mo)能知。君子得之(zhi)固躬，小人得之(zhi)輕(qing)命。

人(ren)之(zhi)(zhi)(zhi)所以(yi)(yi)能(neng)(neng)(neng)(neng)盜(dao)天(tian)(tian)(tian)地(di)萬(wan)(wan)物之(zhi)(zhi)(zhi)氣者(zhe)，以(yi)(yi)其(qi)天(tian)(tian)(tian)地(di)萬(wan)(wan)物有(you)(you)定數焉；天(tian)(tian)(tian)地(di)萬(wan)(wan)物不(bu)能(neng)(neng)(neng)(neng)盜(dao)人(ren)之(zhi)(zhi)(zhi)氣者(zhe)，以(yi)(yi)其(qi)圣(sheng)道(dao)無形無象焉。如(ru)日月雖高(gao)，而(er)有(you)(you)度(du)數可推，日則(ze)一(yi)(yi)年一(yi)(yi)周，天(tian)(tian)(tian)有(you)(you)春(chun)夏秋冬(dong)之(zhi)(zhi)(zhi)可見；月則(ze)三十日一(yi)(yi)周，天(tian)(tian)(tian)有(you)(you)盈虛朔(shuo)望之(zhi)(zhi)(zhi)可窺，大(da)為(wei)(wei)(wei)(wei)陽(yang)(yang)，小(xiao)為(wei)(wei)(wei)(wei)陰，陽(yang)(yang)極(ji)則(ze)生(sheng)陰，陰極(ji)則(ze)生(sheng)陽(yang)(yang)，大(da)往(wang)小(xiao)來(lai)，小(xiao)往(wang)大(da)來(lai)，陰陽(yang)(yang)循(xun)環，乃一(yi)(yi)定不(bu)易之(zhi)(zhi)(zhi)道(dao)。至人(ren)於(wu)(wu)此推陰陽(yang)(yang)造化之(zhi)(zhi)(zhi)消息，用(yong)功(gong)於(wu)(wu)一(yi)(yi)時辰內，采鴻蒙未判(pan)之(zhi)(zhi)(zhi)氣，以(yi)(yi)為(wei)(wei)(wei)(wei)丹母，奪天(tian)(tian)(tian)地(di)虧(kui)盈之(zhi)(zhi)(zhi)數，以(yi)(yi)為(wei)(wei)(wei)(wei)命(ming)(ming)基，先天(tian)(tian)(tian)而(er)天(tian)(tian)(tian)弗違(wei)，后天(tian)(tian)(tian)而(er)奉(feng)天(tian)(tian)(tian)時，圣(sheng)功(gong)於(wu)(wu)此而(er)生(sheng)，神明(ming)於(wu)(wu)此而(er)出(chu)，此功(gong)此明(ming)，其(qi)盜(dao)機也，雖天(tian)(tian)(tian)鬼神不(bu)可得(de)而(er)測度(du)，而(er)況於(wu)(wu)人(ren)乎！天(tian)(tian)(tian)下烏得(de)而(er)見，烏得(de)而(er)知？如(ru)其(qi)能(neng)(neng)(neng)(neng)見能(neng)(neng)(neng)(neng)知，安能(neng)(neng)(neng)(neng)盜(dao)之(zhi)(zhi)(zhi)？此其(qi)所以(yi)(yi)為(wei)(wei)(wei)(wei)圣(sheng)，此其(qi)所以(yi)(yi)為(wei)(wei)(wei)(wei)神。是道(dao)也，非忠臣孝子(zi)大(da)賢(xian)大(da)德之(zhi)(zhi)(zhi)人(ren)不(bu)能(neng)(neng)(neng)(neng)知，非烈士(shi)丈夫俯視一(yi)(yi)切萬(wan)(wan)有(you)(you)皆空者(zhe)不(bu)能(neng)(neng)(neng)(neng)行。果是真正修道(dao)君子(zi)，得(de)意忘言，大(da)智若愚，大(da)巧若拙，不(bu)到(dao)了性(xing)了命(ming)(ming)之(zhi)(zhi)(zhi)后，不(bu)肯洩漏圭(gui)角，固窮而(er)如(ru)無知者(zhe)也。至於(wu)(wu)薄(bo)福小(xiao)人(ren)，偶(ou)嘗滋(zi)味，自(zi)滿自(zi)足(zu)，又不(bu)自(zi)重性(xing)命(ming)(ming)，無而(er)為(wei)(wei)(wei)(wei)有(you)(you)，虛而(er)為(wei)(wei)(wei)(wei)盈，約而(er)為(wei)(wei)(wei)(wei)泰，適以(yi)(yi)自(zi)造罪(zui)過，非徒無益，而(er)又害之(zhi)(zhi)(zhi)矣。

下篇

瞽者善聽(ting)，聾者善視。絕(jue)利一源，用師十倍。三反晝夜(ye)，用師萬(wan)倍。

瞽者善於聽(ting)，非善聽(ting)也(ye)(ye)，以目(mu)無所見，而(er)(er)(er)神(shen)藏於耳(er)，故(gu)其(qi)聽(ting)也(ye)(ye)聰；聾者善於視，非善視也(ye)(ye)，以耳(er)無所聞，而(er)(er)(er)氣運(yun)於目(mu)，故(gu)其(qi)視也(ye)(ye)明。即此二(er)者以觀(guan)，閉(bi)目(mu)而(er)(er)(er)耳(er)聰，塞耳(er)而(er)(er)(er)目(mu)明，況伏先天(tian)之(zhi)(zhi)(zhi)氣，舍(she)假修真，存(cun)誠去(qu)(qu)妄者，何患不能(neng)長(chang)生(sheng)乎？清靜經(jing)曰(yue)：眾生(sheng)所以不得(de)(de)真道(dao)者，為(wei)(wei)有(you)妄心；既有(you)妄心，即驚(jing)其(qi)神(shen)；既驚(jing)其(qi)神(shen)，即著萬(wan)(wan)物；既著萬(wan)(wan)物，即生(sheng)貪(tan)求，即是(shi)煩(fan)惱，煩(fan)惱妄想，憂苦身心，便遭(zao)濁辱，流浪生(sheng)死，常沉苦海，永失真道(dao)。妄想貪(tan)求，乃(nai)利之(zhi)(zhi)(zhi)源也(ye)(ye)，人(ren)能(neng)絕此利之(zhi)(zhi)(zhi)一(yi)源，則萬(wan)(wan)有(you)皆空，諸慮俱(ju)息(xi)，勝於用(yong)師(shi)導引之(zhi)(zhi)(zhi)功(gong)十(shi)倍，又能(neng)再三(san)自(zi)返，存(cun)誠去(qu)(qu)妄，朝乾(qian)夕惕，晝夜(ye)殷(yin)勤，十(shi)二(er)時中，無有(you)間斷(duan)，漸歸於至善無惡(e)之(zhi)(zhi)(zhi)地，勝於用(yong)師(shi)導引之(zhi)(zhi)(zhi)功(gong)萬(wan)(wan)倍。蓋(gai)師(shi)之(zhi)(zhi)(zhi)功(gong)，能(neng)革(ge)其(qi)面(mian)，而(er)(er)(er)不能(neng)革(ge)其(qi)心；能(neng)與人(ren)規矩(ju)，而(er)(er)(er)不能(neng)使人(ren)巧；絕利自(zi)返，正(zheng)心地下(xia)功(gong)，戒(jie)慎恐(kong)懼於不睹不聞之(zhi)(zhi)(zhi)處，師(shi)力(li)焉得(de)(de)而(er)(er)(er)及之(zhi)(zhi)(zhi)？至圣(sheng)云：一(yi)日克己復禮，天(tian)下(xia)歸仁焉。為(wei)(wei)仁由己，而(er)(er)(er)由人(ren)乎哉？正(zheng)此節妙(miao)諦(di)。

心生于物，死(si)于物，機(ji)在目(mu)。

心(xin)如主人(ren)(ren)，目(mu)如門戶。本(ben)來(lai)真心(xin)，空空洞(dong)洞(dong)，無我(wo)無人(ren)(ren)無物(wu)，與太虛同體，焉有生(sheng)死(si)(si)，其有生(sheng)死(si)(si)者，后天肉團之(zhi)心(xin)耳。心(xin)不可(ke)見(jian)(jian)，因物(wu)而見(jian)(jian)，見(jian)(jian)物(wu)便見(jian)(jian)心(xin)，無物(wu)心(xin)不現。是主人(ren)(ren)或(huo)生(sheng)或(huo)死(si)(si)，物(wu)生(sheng)之(zhi)，物(wu)死(si)(si)之(zhi)，其所以(yi)(yi)使物(wu)生(sheng)死(si)(si)心(xin)者，皆(jie)由目(mu)之(zhi)開(kai)門揖盜耳。蓋目(mu)有所見(jian)(jian)，心(xin)即受(shou)之(zhi)，是心(xin)生(sheng)死(si)(si)之(zhi)機，實(shi)在目(mu)也。人(ren)(ren)能返觀內照，外(wai)物(wu)無由而受(shou)，生(sheng)死(si)(si)從何而來(lai)？古人(ren)(ren)云：滅(mie)眥可(ke)以(yi)(yi)卻老(lao)，此至言也。

天之無恩，而大恩生。迅雷(lei)烈風(feng)，莫(mo)不蠢然。至樂性余，至靜性廉(lian)。

天(tian)至(zhi)(zhi)高(gao)而(er)萬物(wu)(wu)至(zhi)(zhi)卑，天(tian)與物(wu)(wu)相遠，似乎無(wu)(wu)恩(en)(en)於(wu)物(wu)(wu)矣(yi)。殊不知無(wu)(wu)恩(en)(en)之(zhi)中而(er)實(shi)有大(da)恩(en)(en)生焉。天(tian)之(zhi)氣鼓而(er)成雷，噓而(er)成風，迅雷震之(zhi)而(er)萬物(wu)(wu)發生，烈風吹之(zhi)而(er)萬物(wu)(wu)榮旺(wang)。發生榮旺(wang)，萬物(wu)(wu)皆蠢然(ran)無(wu)(wu)知，出於(wu)自然(ran)，此(ci)無(wu)(wu)恩(en)(en)而(er)生大(da)恩(en)(en)，天(tian)何(he)心哉(zai)？故至(zhi)(zhi)樂者(zhe)，萬物(wu)(wu)難(nan)(nan)屈(qu)，無(wu)(wu)拘(ju)無(wu)(wu)束，性常(chang)有余(yu)(yu)；至(zhi)(zhi)靜者(zhe)，萬物(wu)(wu)難(nan)(nan)移，無(wu)(wu)貪(tan)無(wu)(wu)愛，性常(chang)廉(lian)潔。樂者(zhe)無(wu)(wu)心於(wu)余(yu)(yu)而(er)自余(yu)(yu)，靜者(zhe)無(wu)(wu)心於(wu)廉(lian)而(er)自廉(lian)，亦如天(tian)之(zhi)無(wu)(wu)恩(en)(en)而(er)有大(da)恩(en)(en)。無(wu)(wu)心之(zhi)用，神矣(yi)哉(zai)！

天之至私(si)，用之至公，禽之制在氣(qi)。

天(tian)之道行(xing)(xing)於無象，運於無形，為(wei)物不貳(er)，其(qi)至私(si)(si)與(yu)。然(ran)其(qi)四時行(xing)(xing)而萬物生，其(qi)用又(you)至公(gong)(gong)焉。推其(qi)奧妙(miao)，其(qi)一(yi)氣(qi)(qi)(qi)(qi)流行(xing)(xing)，禽(qin)制萬物乎(hu)？禽(qin)者(zhe)，擒也，統攝(she)之謂；制者(zhe)，造作之謂；言統攝(she)萬物，制造萬物，在乎(hu)一(yi)氣(qi)(qi)(qi)(qi)也。一(yi)氣(qi)(qi)(qi)(qi)上(shang)升，萬物皆(jie)隨之生長，一(yi)氣(qi)(qi)(qi)(qi)下(xia)降(jiang)，萬物皆(jie)隨之斂(lian)藏，生長斂(lian)藏，總是一(yi)氣(qi)(qi)(qi)(qi)擒制之，一(yi)本散而為(wei)萬殊(shu)，萬殊(shu)歸而為(wei)一(yi)本。私(si)(si)而公(gong)(gong)，公(gong)(gong)而私(si)(si)，非私(si)(si)非公(gong)(gong)，即私(si)(si)即公(gong)(gong)，一(yi)氣(qi)(qi)(qi)(qi)流行(xing)(xing)，循環無端，活活潑潑的也。

生(sheng)者死之(zhi)根，死者生(sheng)之(zhi)根。恩生(sheng)于害，害生(sheng)于恩。

天道生(sheng)物，即是一(yi)氣(qi)(qi)。上下運用一(yi)氣(qi)(qi)，上為(wei)陽(yang)，下為(wei)陰。陽(yang)者(zhe)，生(sheng)也(ye)，恩(en)也(ye)；陰者(zhe)，死(si)(si)也(ye)，害也(ye)。然(ran)有(you)(you)(you)(you)生(sheng)必(bi)有(you)(you)(you)(you)死(si)(si)，有(you)(you)(you)(you)死(si)(si)必(bi)有(you)(you)(you)(you)生(sheng)，是生(sheng)以死(si)(si)為(wei)根，死(si)(si)以生(sheng)為(wei)根也(ye)；有(you)(you)(you)(you)恩(en)必(bi)有(you)(you)(you)(you)害，有(you)(you)(you)(you)害必(bi)有(you)(you)(you)(you)恩(en)，是恩(en)在(zai)(zai)害生(sheng)，害在(zai)(zai)恩(en)生(sheng)也(ye)。若人死(si)(si)里(li)求生(sheng)，則長生(sheng)而(er)不死(si)(si)，人能害里(li)尋恩(en)，則有(you)(you)(you)(you)恩(en)而(er)無(wu)害，出此入(ru)彼，可不慎(shen)乎(hu)！

愚人以天地文理(li)(li)圣(sheng)，我以時(shi)物(wu)文理(li)(li)哲；

愚人不(bu)(bu)知生(sheng)(sheng)(sheng)(sheng)死(si)(si)恩(en)害(hai)，是天(tian)(tian)地(di)造化循環之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)秘密，直以天(tian)(tian)地(di)文(wen)理(li)為(wei)圣矣。我則(ze)謂天(tian)(tian)文(wen)有(you)(you)象(xiang)，地(di)理(li)有(you)(you)形，著之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)外者(zhe)(zhe)，可(ke)(ke)(ke)(ke)見(jian)可(ke)(ke)(ke)(ke)知，未足(zu)為(wei)天(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)圣。若夫(fu)時(shi)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)理(li)，無(wu)象(xiang)無(wu)形，乃神(shen)運之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道，藏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)內者(zhe)(zhe)，不(bu)(bu)可(ke)(ke)(ke)(ke)見(jian)，不(bu)(bu)可(ke)(ke)(ke)(ke)知，正天(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所以為(wei)哲也。蓋物(wu)(wu)有(you)(you)時(shi)而(er)(er)生(sheng)(sheng)(sheng)(sheng)，有(you)(you)時(shi)而(er)(er)死(si)(si)。當生(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)，時(shi)生(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，不(bu)(bu)得不(bu)(bu)生(sheng)(sheng)(sheng)(sheng)；當死(si)(si)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)，時(shi)死(si)(si)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，不(bu)(bu)得不(bu)(bu)死(si)(si)。生(sheng)(sheng)(sheng)(sheng)者(zhe)(zhe)，恩(en)也，死(si)(si)者(zhe)(zhe)，害(hai)也，生(sheng)(sheng)(sheng)(sheng)而(er)(er)死(si)(si)，死(si)(si)而(er)(er)生(sheng)(sheng)(sheng)(sheng)，恩(en)而(er)(er)害(hai)，害(hai)而(er)(er)恩(en)，生(sheng)(sheng)(sheng)(sheng)死(si)(si)恩(en)害(hai)，皆(jie)時(shi)運之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，亦無(wu)非天(tian)(tian)地(di)神(shen)道運之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。天(tian)(tian)地(di)神(shen)道不(bu)(bu)可(ke)(ke)(ke)(ke)見(jian)，因物(wu)(wu)以見(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，觀(guan)於(wu)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)生(sheng)(sheng)(sheng)(sheng)死(si)(si)有(you)(you)時(shi)，而(er)(er)天(tian)(tian)地(di)神(shen)道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)明哲可(ke)(ke)(ke)(ke)知矣。

人(ren)以(yi)愚虞圣，我(wo)以(yi)不(bu)愚虞圣；人(ren)以(yi)奇(qi)期(qi)圣，我(wo)以(yi)不(bu)奇(qi)期(qi)圣。

性命之(zhi)道，始於有(you)(you)作(zuo)人(ren)難(nan)見，及(ji)至無為眾始知(zhi)(zhi)。故古來(lai)修真上圣(sheng)，當(dang)有(you)(you)作(zuo)之(zhi)時(shi)，黜聰(cong)毀智(zhi)，韜明(ming)養(yang)晦，斡天(tian)(tian)(tian)關(guan)，回斗柄，采藥物於恍惚杳冥之(zhi)鄉，行(xing)(xing)火候於無識無知(zhi)(zhi)之(zhi)地(di)(di)，委志虛(xu)(xu)無，神(shen)明(ming)默運，雖天(tian)(tian)(tian)地(di)(di)鬼神(shen)，不(bu)(bu)可得而(er)測度(du)，而(er)況(kuang)于人(ren)乎？乃(nai)人(ren)不(bu)(bu)知(zhi)(zhi)其中奧妙，或(huo)以愚度(du)圣(sheng)人(ren)，彼豈(qi)知(zhi)(zhi)良賈深藏，若虛(xu)(xu)而(er)實有(you)(you)，不(bu)(bu)愚之(zhi)運用(yong)乎？當(dang)無為之(zhi)時(shi)，和(he)光(guang)同(tong)塵，積功修德，極(ji)往知(zhi)(zhi)來(lai)，一叩百應，神(shen)通廣大，智(zhi)慧(hui)無邊，而(er)人(ren)或(huo)以奇期圣(sheng)人(ren)，彼豈(qi)知(zhi)(zhi)真常應物，而(er)實非奇異之(zhi)行(xing)(xing)藏也。圣(sheng)人(ren)不(bu)(bu)愚，亦如(ru)時(shi)物文理(li)之(zhi)哲，圣(sheng)人(ren)不(bu)(bu)奇，亦如(ru)天(tian)(tian)(tian)地(di)(di)文理(li)不(bu)(bu)圣(sheng)。圣(sheng)人(ren)也，所參天(tian)(tian)(tian)地(di)(di)之(zhi)化育(yu)，而(er)德配天(tian)(tian)(tian)地(di)(di)者(zhe)也。

沉水入火，自取滅亡。

人(ren)(ren)之(zhi)慳(qian)貪恩(en)愛(ai)，如水淵(yuan)也(ye)；酒色(se)財氣，如火坑也(ye)。一切常人(ren)(ren)，不(bu)窮(qiong)天地造化(hua)之(zhi)道，不(bu)究圣功性命之(zhi)學，自(zi)暴自(zi)棄，以假(jia)為真，以苦為樂，沉於(wu)水淵(yuan)而不(bu)知，入(ru)於(wu)火坑而不(bu)曉，自(zi)取(qu)滅亡(wang)，將誰咎乎？

自然之(zhi)道靜，故天地萬物(wu)生。天地之(zhi)道浸，故陰陽(yang)(yang)勝。陰陽(yang)(yang)推，而變(bian)化順(shun)矣。

大道(dao)(dao)無(wu)形，生(sheng)育天(tian)(tian)地(di)；大道(dao)(dao)無(wu)名，長養萬物(wu)。無(wu)形無(wu)名，自(zi)(zi)然(ran)(ran)至靜(jing)之道(dao)(dao)。然(ran)(ran)靜(jing)者(zhe)動(dong)之基(ji)，靜(jing)極(ji)(ji)而動(dong)，天(tian)(tian)地(di)萬物(wu)即(ji)於(wu)此(ci)而生(sheng)焉。一生(sheng)天(tian)(tian)地(di)，而天(tian)(tian)地(di)即(ji)得(de)自(zi)(zi)然(ran)(ran)之道(dao)(dao)以(yi)為道(dao)(dao)，故(gu)天(tian)(tian)地(di)之道(dao)(dao)浸。浸者(zhe)，浸潤(run)漸入之謂，亦自(zi)(zi)然(ran)(ran)之義(yi)。惟其浸潤(run)自(zi)(zi)然(ran)(ran)，動(dong)不離靜(jing)，靜(jing)不離動(dong)，一動(dong)一靜(jing)，互為其根，故(gu)陰(yin)陽(yang)勝。動(dong)為陽(yang)，靜(jing)為陰(yin)，動(dong)極(ji)(ji)而靜(jing)，靜(jing)極(ji)(ji)而動(dong)，陰(yin)極(ji)(ji)生(sheng)陽(yang)，陽(yang)極(ji)(ji)生(sheng)陰(yin)，陰(yin)陽(yang)相(xiang)推，四時成序，萬物(wu)生(sheng)成，或變或化(hua)，無(wu)不順之，造物(wu)者(zhe)豈(qi)有心(xin)於(wu)其間哉？蓋(gai)以(yi)自(zi)(zi)然(ran)(ran)之道(dao)(dao)無(wu)形，無(wu)形而能變化(hua)，是以(yi)變化(hua)無(wu)窮也。

是(shi)故(gu)圣人知自然之(zhi)(zhi)道不(bu)可違，因而制之(zhi)(zhi)。至靜之(zhi)(zhi)道，律歷所不(bu)能契。爰有奇器，是(shi)生(sheng)萬象，八卦甲子，神機鬼藏(zang)。陰(yin)陽相勝之(zhi)(zhi)術，昭昭乎(hu)(hu)盡乎(hu)(hu)象矣。

圣(sheng)人者(zhe)，與天(tian)(tian)(tian)地(di)(di)(di)合(he)其(qi)(qi)德者(zhe)也(ye)。惟與天(tian)(tian)(tian)地(di)(di)(di)合(he)德，故不(bu)違天(tian)(tian)(tian)地(di)(di)(di)自(zi)(zi)然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，因而裁(cai)制變(bian)通(tong)，與天(tian)(tian)(tian)地(di)(di)(di)同功(gong)用(yong)。何則？自(zi)(zi)然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，非(fei)(fei)色非(fei)(fei)空(kong)，至(zhi)(zhi)(zhi)(zhi)(zhi)無(wu)(wu)(wu)而含至(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)，至(zhi)(zhi)(zhi)(zhi)(zhi)虛而含至(zhi)(zhi)(zhi)(zhi)(zhi)實，有(you)(you)(you)無(wu)(wu)(wu)兼該(gai)，虛實并應者(zhe)也(ye)。故以(yi)(yi)言其(qi)(qi)無(wu)(wu)(wu)，則虛空(kong)一氣，無(wu)(wu)(wu)聲無(wu)(wu)(wu)臭，其(qi)(qi)為(wei)道(dao)(dao)也(ye)至(zhi)(zhi)(zhi)(zhi)(zhi)靜(jing)，靜(jing)至(zhi)(zhi)(zhi)(zhi)(zhi)於至(zhi)(zhi)(zhi)(zhi)(zhi)，雖(sui)律歷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣數，有(you)(you)(you)所(suo)不(bu)能(neng)(neng)契。夫律歷能(neng)(neng)契有(you)(you)(you)形，不(bu)能(neng)(neng)契無(wu)(wu)(wu)形，至(zhi)(zhi)(zhi)(zhi)(zhi)靜(jing)則無(wu)(wu)(wu)形矣，律歷焉得而契之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)？[囟/比]陵師所(suo)謂(wei)(wei)有(you)(you)(you)物先天(tian)(tian)(tian)地(di)(di)(di)，無(wu)(wu)(wu)名本寂寥者(zhe)是也(ye)。以(yi)(yi)言其(qi)(qi)有(you)(you)(you)，則造化(hua)不(bu)測，包羅一切(qie)，其(qi)(qi)為(wei)器(qi)(qi)也(ye)最奇，器(qi)(qi)至(zhi)(zhi)(zhi)(zhi)(zhi)於奇，是謂(wei)(wei)神(shen)(shen)器(qi)(qi)。神(shen)(shen)也(ye)者(zhe)，妙(miao)萬物而為(wei)言者(zhe)也(ye)。故萬象森羅，八(ba)卦相(xiang)湯，甲子(zi)循環，神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)伸機，鬼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)屈藏(zang)，無(wu)(wu)(wu)不(bu)盡在包容之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中。[囟/比]陵師所(suo)謂(wei)(wei)能(neng)(neng)為(wei)萬象主，不(bu)逐四時凋者(zhe)是也(ye)。靜(jing)道(dao)(dao)者(zhe)，無(wu)(wu)(wu)名天(tian)(tian)(tian)地(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)始；神(shen)(shen)器(qi)(qi)者(zhe)，有(you)(you)(you)名萬物之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)母。老子(zi)所(suo)謂(wei)(wei)無(wu)(wu)(wu)欲以(yi)(yi)觀(guan)(guan)其(qi)(qi)妙(miao)者(zhe)，即(ji)觀(guan)(guan)其(qi)(qi)始也(ye)；有(you)(you)(you)欲以(yi)(yi)觀(guan)(guan)其(qi)(qi)竅(qiao)者(zhe)，即(ji)觀(guan)(guan)其(qi)(qi)母也(ye)。非(fei)(fei)有(you)(you)(you)不(bu)能(neng)(neng)成無(wu)(wu)(wu)，非(fei)(fei)觀(guan)(guan)竅(qiao)難以(yi)(yi)觀(guan)(guan)妙(miao)。觀(guan)(guan)妙(miao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，萬有(you)(you)(you)皆空(kong)，無(wu)(wu)(wu)作無(wu)(wu)(wu)為(wei)；觀(guan)(guan)竅(qiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，陰(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)變(bian)化(hua)，有(you)(you)(you)修有(you)(you)(you)證(zheng)。圣(sheng)人不(bu)違自(zi)(zi)然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)，因而制之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，觀(guan)(guan)天(tian)(tian)(tian)道(dao)(dao)，執天(tian)(tian)(tian)行(xing)，從后(hou)天(tian)(tian)(tian)中返先天(tian)(tian)(tian)，在殺機中盜生機，顛倒(dao)五行(xing)，逆施造化(hua)，以(yi)(yi)陰(yin)(yin)(yin)(yin)(yin)養陽(yang)(yang)，以(yi)(yi)陽(yang)(yang)化(hua)陰(yin)(yin)(yin)(yin)(yin)，陽(yang)(yang)健陰(yin)(yin)(yin)(yin)(yin)順，陰(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)混合(he)，由(you)觀(guan)(guan)竅(qiao)而至(zhi)(zhi)(zhi)(zhi)(zhi)觀(guan)(guan)妙(miao)，由(you)神(shen)(shen)器(qi)(qi)而入至(zhi)(zhi)(zhi)(zhi)(zhi)靜(jing)，由(you)勉強而抵自(zi)(zi)然，有(you)(you)(you)無(wu)(wu)(wu)一致(zhi)，功(gong)力悉化(hua)，陰(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)相(xiang)勝(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，昭昭乎進於色象之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外矣。要知此(ci)(ci)術(shu)(shu)非(fei)(fei)尋常(chang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，乃(nai)竊陰(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)、奪(duo)造化(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，乃(nai)轉璇璣、脫生死之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)(shu)。昔黃帝修之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而乘(cheng)龍上天(tian)(tian)(tian)；張葛許修之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而超凡入圣(sheng)；以(yi)(yi)至(zhi)(zhi)(zhi)(zhi)(zhi)拔(ba)宅(zhai)者(zhe)八(ba)百(bai)，飛升(sheng)者(zhe)三(san)千，無(wu)(wu)(wu)非(fei)(fei)由(you)此(ci)(ci)道(dao)(dao)而成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。吁！陰(yin)(yin)(yin)(yin)(yin)符經三(san)百(bai)余字(zi)(zi)，句(ju)(ju)句(ju)(ju)甘露，字(zi)(zi)字(zi)(zi)珠玉，示性命不(bu)死之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方，開萬世(shi)修真之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)路，天(tian)(tian)(tian)機大(da)露，后(hou)世(shi)丹經子(zi)書，雖(sui)譬喻(yu)千般，無(wu)(wu)(wu)非(fei)(fei)申明陰(yin)(yin)(yin)(yin)(yin)陽(yang)(yang)相(xiang)勝(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，有(you)(you)(you)志者(zhe)若見此(ci)(ci)經，誠心敬閱，求師一訣，倘能(neng)(neng)直下承(cheng)當，大(da)悟大(da)徹，勤而行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，以(yi)(yi)應八(ba)百(bai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)讖，有(you)(you)(you)何不(bu)可？