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基本介紹

據說《陰符經(jing)》是唐朝著(zhu)名道士(shi)李筌(quan)在河南省境(jing)內的登封(feng)嵩山少室(shi)虎口巖石(shi)壁中發現的，此后才傳抄流(liu)行于(yu)世。根據李筌(quan)對本經(jing)典的解釋著(zhu)作(zuo)《黃帝陰符經(jing)疏》，可以把它(ta)的內容(rong)概(gai)括為兩個部分：首先講述觀察自(zi)(zi)然(ran)界及(ji)其(qi)發展變化的客觀規(gui)律(lv)，所以，天性運行為自(zi)(zi)然(ran)規(gui)律(lv)，人心則順應(ying)自(zi)(zi)然(ran)規(gui)律(lv)；其(qi)次闡明了天、地(di)、人生殺的變化情況，人的生殺之氣的和收，應(ying)與自(zi)(zi)然(ran)同步，才能(neng)把握(wo)好事物成(cheng)功的機遇。然(ran)后，闡明人后天稟性巧拙的生成(cheng)和耳目(mu)口鼻的正確運用，主要效法自(zi)(zi)然(ran)五行相生原則，修煉(lian)自(zi)(zi)身(shen)。

內容介紹

正文

《神仙抱一 ——演道章上》

觀(guan)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)道，執天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)行，盡矣。天(tian)(tian)有五賊(zei)，見之(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)昌。五賊(zei)在心，施行于(yu)天(tian)(tian)。宇宙(zhou)在乎手，萬化(hua)生乎身。天(tian)(tian)性(xing)(xing)，人也。人心，機(ji)也。立天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)道，以定人也。天(tian)(tian)發殺(sha)機(ji)，移星(xing)易宿。地(di)發殺(sha)機(ji)，龍(long)蛇起陸。人發殺(sha)機(ji)，天(tian)(tian)地(di)反(fan)覆(fu)。天(tian)(tian)人合發，萬化(hua)定基。性(xing)(xing)有巧拙，可(ke)以伏(fu)藏(zang)。九竅(qiao)之(zhi)(zhi)(zhi)(zhi)(zhi)邪，在乎三要，可(ke)以動靜。火生于(yu)木(mu)，禍發必(bi)克。奸生于(yu)國，時(shi)動必(bi)潰(kui)。知之(zhi)(zhi)(zhi)(zhi)(zhi)修之(zhi)(zhi)(zhi)(zhi)(zhi)，謂之(zhi)(zhi)(zhi)(zhi)(zhi)圣(sheng)人。天(tian)(tian)生天(tian)(tian)殺(sha)，道之(zhi)(zhi)(zhi)(zhi)(zhi)理也。

《富國安民 ——演法章中》

天地，萬(wan)物(wu)之(zhi)(zhi)盜。萬(wan)物(wu)，人(ren)之(zhi)(zhi)盜。人(ren)，萬(wan)物(wu)之(zhi)(zhi)盜。三(san)盜既(ji)宜，三(san)才既(ji)安(an)。故曰：“食(shi)其(qi)時，百(bai)骸理。動其(qi)機，萬(wan)化安(an)。”人(ren)知其(qi)神之(zhi)(zhi)神，不(bu)知其(qi)不(bu)神所以神也(ye)。日月有數(shu)，小大有定。圣功生焉，神明出焉。其(qi)盜機也(ye)，天下莫(mo)(mo)能見(jian)，莫(mo)(mo)能知。君子得(de)之(zhi)(zhi)固(gu)窮(qiong)，小人(ren)得(de)之(zhi)(zhi)輕(qing)命(ming)。

《強兵戰勝(sheng) ——演術章下》

瞽者(zhe)善聽，聾者(zhe)善視。絕利一源(yuan)，用(yong)師(shi)十倍(bei)。三返晝夜，用(yong)師(shi)萬(wan)(wan)倍(bei)。心生(sheng)(sheng)(sheng)(sheng)于物(wu)(wu)，死于物(wu)(wu)，機(ji)在目(mu)。天之(zhi)(zhi)(zhi)無(wu)恩(en)，而(er)大恩(en)生(sheng)(sheng)(sheng)(sheng)。迅雷烈(lie)風，莫不蠢然。至樂性(xing)余，至靜性(xing)廉。天之(zhi)(zhi)(zhi)至私，用(yong)之(zhi)(zhi)(zhi)至公。禽之(zhi)(zhi)(zhi)制在氣。生(sheng)(sheng)(sheng)(sheng)者(zhe)，死之(zhi)(zhi)(zhi)根。死者(zhe)，生(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)根。恩(en)生(sheng)(sheng)(sheng)(sheng)于害(hai)，害(hai)生(sheng)(sheng)(sheng)(sheng)于恩(en)。愚人以天地文理圣(sheng)(sheng)，我(wo)(wo)以時物(wu)(wu)文理哲(zhe)。人以愚虞圣(sheng)(sheng)，我(wo)(wo)以不愚虞圣(sheng)(sheng)。人以奇期(qi)圣(sheng)(sheng),我(wo)(wo)以不奇期(qi)圣(sheng)(sheng)。沉水入火，自(zi)(zi)取滅(mie)亡。自(zi)(zi)然之(zhi)(zhi)(zhi)道(dao)(dao)靜，故天地萬(wan)(wan)物(wu)(wu)生(sheng)(sheng)(sheng)(sheng)。天地之(zhi)(zhi)(zhi)道(dao)(dao)浸，故陰(yin)(yin)陽勝(sheng)。陰(yin)(yin)陽推而(er)變(bian)化順矣(yi)。圣(sheng)(sheng)人知(zhi)自(zi)(zi)然之(zhi)(zhi)(zhi)道(dao)(dao)不可違，因而(er)制之(zhi)(zhi)(zhi)。至靜之(zhi)(zhi)(zhi)道(dao)(dao)，律歷所不能契。爰有(you)奇器(qi)，是生(sheng)(sheng)(sheng)(sheng)萬(wan)(wan)象(xiang)，八(ba)卦甲子，神機(ji)鬼藏(zang)。陰(yin)(yin)陽相(xiang)勝(sheng)之(zhi)(zhi)(zhi)術，昭昭乎盡(jin)乎象(xiang)矣(yi)。

陰符經注序

陰符(fu)經(jing)三百(bai)余字(zi)(zi)(zi)，其(qi)言(yan)(yan)深奧，其(qi)理精微，鑿開混沌，剖析鴻濛，演(yan)造化(hua)之(zhi)(zhi)秘(mi)，闡(chan)性命之(zhi)(zhi)幽(you)，為古今來修(xiu)道第一部真(zhen)經(jing)。唐陸龜(gui)蒙(meng)謂(wei)黃(huang)(huang)帝所著(zhu)，宋陳淵謂(wei)黃(huang)(huang)帝受於(wu)(wu)廣(guang)成子(zi)，朱文(wen)(wen)公亦(yi)謂(wei)黃(huang)(huang)帝著(zhu)，邵堯夫謂(wei)戰(zhan)國時書(shu)，程(cheng)伊川又謂(wei)非商末即周末時書(shu)。其(qi)說(shuo)紛(fen)紛(fen)，各述所知，究無(wu)(wu)(wu)定見。以(yi)予論之(zhi)(zhi)，世(shi)(shi)皆傳(chuan)(chuan)為黃(huang)(huang)帝陰符(fu)經(jing)，丹(dan)經(jing)子(zi)書(shu)，俱謂(wei)陰符(fu)經(jing)系黃(huang)(huang)帝所作(zuo)，考之(zhi)(zhi)文(wen)(wen)字(zi)(zi)(zi)，始於(wu)(wu)黃(huang)(huang)帝，興于(yu)(yu)唐虞夏商，或者(zhe)黃(huang)(huang)帝撰作(zuo)，口(kou)(kou)口(kou)(kou)相傳(chuan)(chuan)，不(bu)記文(wen)(wen)字(zi)(zi)(zi)，后世(shi)(shi)成真(zhen)仙侶(lv)，筆(bi)之(zhi)(zhi)於(wu)(wu)書(shu)，流傳(chuan)(chuan)世(shi)(shi)間，亦(yi)未可定。就其(qi)世(shi)(shi)傳(chuan)(chuan)之(zhi)(zhi)說(shuo)，丹(dan)經(jing)之(zhi)(zhi)載，謂(wei)黃(huang)(huang)帝著(zhu)之(zhi)(zhi)，亦(yi)無(wu)(wu)(wu)不(bu)可，但此(ci)書(shu)沿訛已久(jiu)，苦無(wu)(wu)(wu)善本，字(zi)(zi)(zi)句(ju)差錯者(zhe)極多，或借(jie)驪山老姥百(bai)言(yan)(yan)演(yan)道、百(bai)言(yan)(yan)演(yan)法、百(bai)言(yan)(yan)演(yan)術之(zhi)(zhi)說(shuo)，紊亂(luan)圣道，以(yi)盲引盲；更有借(jie)伊呂張果子(zi)房孔(kong)明(ming)注語(yu)欺(qi)世(shi)(shi)惑人者(zhe)，似此(ci)魚目混珠，指(zhi)鹿為馬，大(da)失真(zhen)經(jing)妙旨。予于(yu)(yu)乾隆四十四年，歲次己亥，於(wu)(wu)南臺深處，取諸家注本，校正字(zi)(zi)(zi)句(ju)，細心(xin)斟酌，略釋數語(yu)，述其(qi)大(da)意，掃邪救正，以(yi)破狂言(yan)(yan)亂(luan)語(yu)之(zhi)(zhi)弊，高明(ming)者(zhe)自能辨之(zhi)(zhi)。

時 大清嘉慶三年歲次戊午九月九日棲(qi)云(yun)山(shan)素樸散(san)人悟(wu)元子劉(liu)一明敘於自(zi)在(zai)窩(wo)中

其他信息

陰符經注解跋

陰(yin)符(fu)經者(zhe)，黃帝演道(dao)書也。而(er)談(tan)兵之(zhi)(zhi)(zhi)(zhi)家，視為(wei)天時孤虛旺相(xiang)之(zhi)(zhi)(zhi)(zhi)理(li)(li)，人(ren)事進(jin)退(tui)存亡之(zhi)(zhi)(zhi)(zhi)因，即(ji)緇黃之(zhi)(zhi)(zhi)(zhi)流(liu)，淺窺圣(sheng)(sheng)經，謬為(wei)注疏者(zhe)亦(yi)不(bu)少，不(bu)幾(ji)誤璞為(wei)鼠，以青作黃乎？我(wo)悟元(yuan)老師，造性(xing)命(ming)(ming)之(zhi)(zhi)(zhi)(zhi)精，證天人(ren)之(zhi)(zhi)(zhi)(zhi)奧，體古圣(sheng)(sheng)覺世(shi)之(zhi)(zhi)(zhi)(zhi)婆心，思發(fa)其覆，憫(min)后學窮理(li)(li)而(er)無(wu)門(men)，詳為(wei)之(zhi)(zhi)(zhi)(zhi)解(jie)，掃諸(zhu)說之(zhi)(zhi)(zhi)(zhi)悖謬，詮陰(yin)符(fu)之(zhi)(zhi)(zhi)(zhi)肯綮，其中盡(jin)性(xing)至命(ming)(ming)之(zhi)(zhi)(zhi)(zhi)學，有為(wei)無(wu)為(wei)之(zhi)(zhi)(zhi)(zhi)理(li)(li)，靡不(bu)詳明且(qie)備(bei)，將數千年(nian)埋沒(mei)之(zhi)(zhi)(zhi)(zhi)陰(yin)符(fu)，至今原旨畢露，而(er)無(wu)余蘊矣。經云：觀天之(zhi)(zhi)(zhi)(zhi)道(dao)，執天之(zhi)(zhi)(zhi)(zhi)行(xing)，盡(jin)矣。仆則曰(yue)：圣(sheng)(sheng)經之(zhi)(zhi)(zhi)(zhi)精，圣(sheng)(sheng)道(dao)之(zhi)(zhi)(zhi)(zhi)微，盡(jin)矣。

大清(qing)嘉慶(qing)三年歲(sui)次(ci)戊午九月九日 受(shou)業門(men)人 王附(fu)青 云峰甫 沐手敬題 軒轅(yuan)黃帝(di)著

洮陽門人 張陽全 校閱

悟元子 劉一明 注

后學 陶(tao)鑄靈 重刊

陰者(zhe)，暗也，默也，人莫能(neng)見，莫能(neng)知(zhi)，而(er)己獨(du)見獨(du)知(zhi)之(zhi)謂(wei)；符(fu)者(zhe)，契也，兩(liang)而(er)相合，彼此如一之(zhi)謂(wei)；經(jing)(jing)者(zhe)，徑(jing)也，道(dao)也，常(chang)也，常(chang)行之(zhi)道(dao)，經(jing)(jing)久不易之(zhi)謂(wei)。陰符(fu)經(jing)(jing)即神明暗運(yun)，默契造化(hua)之(zhi)道(dao)。默契造化(hua)，則人與天合，一動一靜，皆是天機，人亦一天矣(yi)。上中下(xia)三(san)篇，無(wu)非申明陰符(fu)經(jing)(jing)三(san)字(zi)，會得陰符(fu)經(jing)(jing)三(san)字(zi)，則三(san)篇大意(yi)可推而(er)知(zhi)矣(yi)。

上篇

觀(guan)天之道，執天之行，盡(jin)矣。

性命之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)，一天(tian)道(dao)也。天(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)，陰陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)耳。修道(dao)者能(neng)知天(tian)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)奧(ao)妙，而(er)神明默(mo)運，竊(qie)陰陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)氣，奪造化(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)權，可(ke)以長生不(bu)(bu)死，可(ke)以無(wu)生無(wu)死，然其最要(yao)處，則(ze)在能(neng)觀(guan)(guan)能(neng)執(zhi)耳。何謂觀(guan)(guan)？格物(wu)致知之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)觀(guan)(guan)，極深研幾(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)觀(guan)(guan)，心知神會之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)觀(guan)(guan)，回光(guang)返照(zhao)之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)觀(guan)(guan)，不(bu)(bu)隱不(bu)(bu)瞞之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)觀(guan)(guan)；何謂執(zhi)？專(zhuan)心致志之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)執(zhi)，身體力(li)行之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)執(zhi)，愈久愈力(li)之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)執(zhi)，無(wu)過不(bu)(bu)及之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)執(zhi)，始終如一之(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)執(zhi)。觀(guan)(guan)天(tian)道(dao)，無(wu)為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)，頓悟(wu)也，所以了(le)(le)性；執(zhi)天(tian)行，有為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)學，漸修也，所以了(le)(le)命。能(neng)觀(guan)(guan)能(neng)執(zhi)，用陰陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)以脫(tuo)陰陽(yang)，依(yi)世(shi)間(jian)法而(er)出世(shi)間(jian)，性命俱(ju)了(le)(le)，心法兩(liang)忘，超出天(tian)地，永劫(jie)長存，只此二句，即是成(cheng)仙成(cheng)佛之(zhi)(zhi)(zhi)(zhi)(zhi)天(tian)梯，為(wei)(wei)(wei)圣為(wei)(wei)(wei)賢之(zhi)(zhi)(zhi)(zhi)(zhi)大道(dao)，外此者，皆(jie)是旁門曲徑，邪(xie)說淫辭，故曰盡矣。

天有五賊，見之者昌。

五(wu)(wu)(wu)賊者，金(jin)木(mu)水(shui)火土(tu)(tu)也(ye)。天以(yi)陰(yin)陽(yang)五(wu)(wu)(wu)行(xing)化(hua)生(sheng)(sheng)萬物(wu)，氣(qi)(qi)以(yi)成形，而(er)(er)(er)人(ren)即受此(ci)氣(qi)(qi)以(yi)生(sheng)(sheng)以(yi)長，但自(zi)陽(yang)極生(sheng)(sheng)陰(yin)，先(xian)天入於后(hou)天，五(wu)(wu)(wu)行(xing)不(bu)能和合，自(zi)相賊害，各一(yi)其(qi)性(xing)，木(mu)以(yi)金(jin)為賊，金(jin)以(yi)火為賊，火以(yi)水(shui)為賊，水(shui)以(yi)土(tu)(tu)為賊，土(tu)(tu)以(yi)木(mu)為賊，是謂天之(zhi)(zhi)五(wu)(wu)(wu)賊也(ye)。惟此(ci)五(wu)(wu)(wu)賊，百姓日用而(er)(er)(er)不(bu)知，順行(xing)其(qi)氣(qi)(qi)，以(yi)故生(sheng)(sheng)而(er)(er)(er)死(si)，死(si)而(er)(er)(er)生(sheng)(sheng)，生(sheng)(sheng)死(si)不(bu)已(yi)。若(ruo)有見之(zhi)(zhi)者，逆施造化(hua)，顛倒五(wu)(wu)(wu)行(xing)，金(jin)本(ben)(ben)克(ke)(ke)木(mu)，木(mu)反(fan)因(yin)之(zhi)(zhi)而(er)(er)(er)成器；木(mu)本(ben)(ben)克(ke)(ke)土(tu)(tu)，土(tu)(tu)反(fan)因(yin)之(zhi)(zhi)而(er)(er)(er)生(sheng)(sheng)榮；土(tu)(tu)本(ben)(ben)克(ke)(ke)水(shui)，水(shui)反(fan)因(yin)之(zhi)(zhi)而(er)(er)(er)不(bu)泛；水(shui)本(ben)(ben)克(ke)(ke)火，火反(fan)因(yin)之(zhi)(zhi)而(er)(er)(er)不(bu)燥(zao)；火本(ben)(ben)克(ke)(ke)金(jin)，金(jin)反(fan)因(yin)之(zhi)(zhi)而(er)(er)(er)生(sheng)(sheng)明(ming)；克(ke)(ke)中有生(sheng)(sheng)，五(wu)(wu)(wu)賊轉(zhuan)而(er)(er)(er)為五(wu)(wu)(wu)寶，一(yi)氣(qi)(qi)混然，還元返本(ben)(ben)，豈不(bu)昌乎！

五賊(zei)在(zai)心(xin)，施行于天。宇宙在(zai)乎(hu)手，萬化生乎(hu)身。

人(ren)秉(bing)五(wu)(wu)(wu)(wu)行(xing)之(zhi)(zhi)氣(qi)而(er)生身，身中即具(ju)五(wu)(wu)(wu)(wu)行(xing)之(zhi)(zhi)氣(qi)。然心(xin)者身之(zhi)(zhi)主(zhu)，身者心(xin)之(zhi)(zhi)室，五(wu)(wu)(wu)(wu)賊(zei)在(zai)(zai)身，實在(zai)(zai)心(xin)也。但心(xin)有(you)人(ren)心(xin)道(dao)心(xin)之(zhi)(zhi)分；人(ren)心(xin)用事(shi)，則(ze)五(wu)(wu)(wu)(wu)賊(zei)發而(er)為(wei)喜怒哀樂(le)欲(yu)之(zhi)(zhi)五(wu)(wu)(wu)(wu)物(wu)；道(dao)心(xin)用事(shi)，則(ze)五(wu)(wu)(wu)(wu)賊(zei)變而(er)為(wei)仁義禮智信之(zhi)(zhi)五(wu)(wu)(wu)(wu)德。若能觀天而(er)明五(wu)(wu)(wu)(wu)行(xing)之(zhi)(zhi)消息，以道(dao)心(xin)為(wei)運(yun)用，一(yi)步(bu)一(yi)趨，盡出於(wu)天而(er)不(bu)(bu)由人(ren)，宇宙雖大，如在(zai)(zai)手掌之(zhi)(zhi)中；萬化雖多，不(bu)(bu)出一(yi)身之(zhi)(zhi)內；攢五(wu)(wu)(wu)(wu)行(xing)而(er)合四象(xiang)，以了性(xing)命，可不(bu)(bu)難矣。

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

天(tian)性(xing)者(zhe)(zhe)，天(tian)賦之性(xing)，即真(zhen)如之性(xing)，所謂真(zhen)心(xin)，不識(shi)不知，順帝(di)之則，而(er)人(ren)(ren)(ren)得以為(wei)人(ren)(ren)(ren)者(zhe)(zhe)是也；人(ren)(ren)(ren)心(xin)者(zhe)(zhe)，氣(qi)質之性(xing)，即知識(shi)之性(xing)，所謂機心(xin)，見景生情，隨風(feng)揚波，而(er)人(ren)(ren)(ren)因之有生有死者(zhe)(zhe)是也。天(tian)性(xing)者(zhe)(zhe)，天(tian)機，即是天(tian)道(dao)；人(ren)(ren)(ren)心(xin)者(zhe)(zhe)，人(ren)(ren)(ren)機，即是人(ren)(ren)(ren)道(dao)。守(shou)天(tian)機者(zhe)(zhe)存，順人(ren)(ren)(ren)機者(zhe)(zhe)亡。惟(wei)大圣(sheng)人(ren)(ren)(ren)觀天(tian)道(dao)，執天(tian)行，中立不倚，寂然不動，感而(er)遂(sui)通，修真(zhen)性(xing)而(er)化氣(qi)性(xing)，守(shou)天(tian)道(dao)而(er)定人(ren)(ren)(ren)心(xin)，不使(shi)有一毫客氣(qi)雜於(wu)方寸之內也。

天發(fa)殺機(ji)，移星易宿；地發(fa)殺機(ji)，龍蛇起陸；人發(fa)殺機(ji)，天地反覆；天人合發(fa)，萬變定基。

殺(sha)(sha)機者，陰肅之氣(qi)，所以傷物(wu)也(ye)(ye)；然無陰不能生陽，非殺(sha)(sha)無以衛(wei)生，故天(tian)(tian)之殺(sha)(sha)機一發(fa)，則(ze)周而復始，而星宿移轉，斗柄回寅；地(di)之殺(sha)(sha)機一發(fa)，則(ze)剝極而復，龍蛇(she)起陸，靜(jing)極又動；惟(wei)人(ren)也(ye)(ye)亦俱一天(tian)(tian)地(di)也(ye)(ye)，亦有此陰陽也(ye)(ye)，若能效(xiao)天(tian)(tian)法地(di)，運動殺(sha)(sha)機，則(ze)五行顛(dian)倒而地(di)天(tian)(tian)交泰，何則(ze)？人(ren)心若與天(tian)(tian)心合，顛(dian)倒陰陽只(zhi)片時。天(tian)(tian)時人(ren)事(shi)合而一之，則(ze)萬物(wu)變化之根基即於此而定矣。中庸所謂致中和(he)，天(tian)(tian)地(di)位(wei)焉，萬物(wu)育焉者，即此也(ye)(ye)。

性有巧拙(zhuo)，可(ke)以(yi)伏藏。

人秉陰陽之(zhi)(zhi)氣(qi)以成形(xing)，具良(liang)知(zhi)良(liang)能以為性(xing)，性(xing)無不(bu)善，而氣(qi)有清濁。秉氣(qi)清者為巧，秉氣(qi)濁者為拙。性(xing)巧者多(duo)機謀(mou)，性(xing)拙者多(duo)貪癡。巧性(xing)拙性(xing)皆系(xi)氣(qi)質之(zhi)(zhi)性(xing)，人心(xin)主事，非本來(lai)之(zhi)(zhi)天(tian)(tian)性(xing)。修(xiu)真(zhen)之(zhi)(zhi)道，采先天(tian)(tian)，化后天(tian)(tian)，而一切巧拙之(zhi)(zhi)性(xing)，皆伏藏而不(bu)用矣。

九竅(qiao)之邪，在乎三要，可(ke)以動(dong)靜。

九竅(qiao)(qiao)(qiao)者，人(ren)身上七竅(qiao)(qiao)(qiao)，下(xia)二竅(qiao)(qiao)(qiao)也(ye)；三(san)要(yao)者，耳(er)目口(kou)也(ye)。人(ren)身九竅(qiao)(qiao)(qiao)皆受(shou)邪之(zhi)(zhi)處，而九竅(qiao)(qiao)(qiao)之(zhi)(zhi)中，惟耳(er)目口(kou)三(san)者為招邪之(zhi)(zhi)要(yao)口(kou)，耳(er)聽(ting)聲(sheng)則精搖，目視(shi)色則神馳，口(kou)多言(yan)(yan)則氣散，精氣神一傷，則全(quan)身衰敗(bai)，性命未(wei)有不喪者。人(ren)能收(shou)視(shi)，返聽(ting)，希(xi)言(yan)(yan)，閉其(qi)要(yao)口(kou)，委志虛無，內念不出，外念不入，精氣神三(san)品大(da)藥(yao)凝結(jie)不散，九竅(qiao)(qiao)(qiao)可以動(dong)，可以靜，動(dong)之(zhi)(zhi)靜之(zhi)(zhi)，盡是天機，并(bing)無人(ren)機，更何有邪氣之(zhi)(zhi)不消滅哉(zai)！

火生(sheng)于木，禍發必克；奸生(sheng)于國(guo)，時(shi)動必潰。知之(zhi)修(xiu)之(zhi)，謂之(zhi)圣人。

火喻(yu)(yu)邪心(xin)，木(mu)喻(yu)(yu)性，奸譬陰惡(e)，國(guo)(guo)譬身。木(mu)本生火，火發(fa)而(er)(er)禍(huo)及木(mu)，則木(mu)克；邪生於(wu)心(xin)，邪發(fa)而(er)(er)禍(huo)及心(xin)，則性亂；國(guo)(guo)中有奸，奸動而(er)(er)潰其國(guo)(guo)，則國(guo)(guo)亡；陰藏於(wu)身，陰盛而(er)(er)敗其身，則命(ming)傾；身心(xin)受累，性命(ming)隨之，於(wu)此而(er)(er)知潛修密煉，觀(guan)天(tian)道(dao)，執天(tian)行(xing)，降(jiang)伏(fu)身心(xin)，保全性命(ming)，不為后天(tian)五行(xing)所拘者，非圣人其誰與歸？

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《陰符經》即是(shi)《遁甲經》的元(yuan)始經笈，不(bu)為后世所知，多被誤解作道家修(xiu)煉之術的丹經，總(zong)是(shi)牽強(qiang)附會，文(wen)(wen)不(bu)對題，斷章取義，雜湊成文(wen)(wen)，不(bu)能全文(wen)(wen)貫通，首尾一氣(qi)。今用“遁甲”揭其秘，一氣(qi)貫注，層次井(jing)然，全文(wen)(wen)通暢，豁(huo)然冰(bing)釋，樂與愛(ai)好(hao)者(zhe)共賞之。

經曰：觀(guan)天(tian)之道，執天(tian)之行，盡(jin)矣。

此節(jie)是(shi)(shi)全經(jing)之(zhi)總(zong)綱，學(xue)說之(zhi)根(gen)據。高度概括了《陰(yin)符(fu)經(jing)》總(zong)體(ti)內容，故曰：“盡矣”。“觀天(tian)之(zhi)道”謂“天(tian)之(zhi)道”用“觀”而(er)(er)(er)取得。不但有其(qi)客觀根(gen)據，而(er)(er)(er)且有其(qi)具體(ti)方法(fa)，而(er)(er)(er)非空洞(dong)理論。自(zi)有古(gu)天(tian)文(wen)(wen)學(xue)內容，包括古(gu)代星占(zhan)(zhan)(zhan)學(xue)在內。但全文(wen)(wen)中并未提及(ji)三垣二十八宿，五星凌犯等星占(zhan)(zhan)(zhan)天(tian)象(xiang)內容之(zhi)事。由是(shi)(shi)可知，《陰(yin)符(fu)》著者是(shi)(shi)從星占(zhan)(zhan)(zhan)學(xue)的另一分(fen)支，以天(tian)象(xiang)實體(ti)運動為依(yi)據，即是(shi)(shi)應用天(tian)道運行規律所反映出的干支八卦(gua)，建立起一門有天(tian)道依(yi)據的數術(shu)系(xi)統遁甲(jia)式(shi)體(ti)系(xi)。經(jing)文(wen)(wen)明(ming)(ming)示“爰有奇(qi)器，是(shi)(shi)生(sheng)萬象(xiang)，八卦(gua)甲(jia)子，神機鬼藏，陰(yin)陽相勝之(zhi)術(shu)昭昭乎進乎象(xiang)矣。”就是(shi)(shi)遁甲(jia)式(shi)的明(ming)(ming)證。

中國古代(dai)一切傳(chuan)統學(xue)術，皆是首(shou)重天道，遁甲(jia)式(shi)亦不(bu)(bu)(bu)能例外。但與六壬、太(tai)(tai)乙(yi)之術不(bu)(bu)(bu)同，各(ge)有(you)其特色。合稱“三式(shi)”之學(xue)。遁甲(jia)以(yi)九宮為(wei)框架(jia)，六壬以(yi)十(shi)二地(di)支(zhi)為(wei)框架(jia)，太(tai)(tai)乙(yi)以(yi)九宮十(shi)六神為(wei)框架(jia)。太(tai)(tai)乙(yi)占(zhan)國運，遁甲(jia)占(zhan)兵機，六壬占(zhan)百事，各(ge)有(you)重點，亦各(ge)無(wu)不(bu)(bu)(bu)占(zhan)，然均不(bu)(bu)(bu)離以(yi)“干支(zhi)”為(wei)根(gen)據。古人發明“干支(zhi)”頗不(bu)(bu)(bu)容(rong)易。看起(qi)來(lai)很(hen)簡單，要知其所(suo)以(yi)然和探索其客觀根(gen)據就不(bu)(bu)(bu)容(rong)易。不(bu)(bu)(bu)論(lun)醫卜(bu)星相，天文(wen)地(di)理(li)，宗教(jiao)神學(xue)等(deng)等(deng)，無(wu)有(you)不(bu)(bu)(bu)涉及干支(zhi)者。

“干(gan)支(zhi)”是古天(tian)(tian)文(wen)學(xue)家研(yan)(yan)究(jiu)(jiu)的(de)(de)(de)(de)成果(guo)結晶，是天(tian)(tian)體運行規(gui)律的(de)(de)(de)(de)高度反映。它在天(tian)(tian)文(wen)學(xue)中(zhong)的(de)(de)(de)(de)客(ke)觀根(gen)據(ju)尚未(wei)引起(qi)研(yan)(yan)究(jiu)(jiu)者(zhe)的(de)(de)(de)(de)足(zu)夠重視，故不(bu)見有人具(ju)體揭示(shi)。各著作之(zhi)中(zhong)，包括天(tian)(tian)文(wen)學(xue)史之(zhi)中(zhong)，皆(jie)多從說文(wen)解字訓詁考釋，卻(que)缺乏(fa)從古天(tian)(tian)文(wen)學(xue)中(zhong)具(ju)體落實。遂至認(ren)為干(gan)支(zhi)屬(shu)抽象概念，記時符號而已(yi)，其實質卻(que)鮮為人知。將本來科學(xue)的(de)(de)(de)(de)東西，未(wei)能加以充分(fen)認(ren)識(shi)，反而被(bei)誤(wu)認(ren)為是甚至肯定(ding)是“唯心(xin)”的(de)(de)(de)(de)和“迷信”的(de)(de)(de)(de)東西。

“八(ba)(ba)(ba)卦(gua)”是(shi)形象(xiang)思維和邏輯推理所(suo)應用(yong)的(de)(de)符號系統，用(yong)之(zhi)(zhi)以(yi)通神明之(zhi)(zhi)德，以(yi)類萬物(wu)之(zhi)(zhi)情。在遁甲(jia)(jia)式中，八(ba)(ba)(ba)卦(gua)通天(tian)地人三(san)盤(pan)之(zhi)(zhi)體，其(qi)側重在于“空(kong)間(jian)”方(fang)位(wei)的(de)(de)反(fan)映和事物(wu)形象(xiang)的(de)(de)歸屬。自(zi)宋(song)代而(er)后，八(ba)(ba)(ba)卦(gua)又(you)有(you)先后天(tian)之(zhi)(zhi)分。遁甲(jia)(jia)式所(suo)用(yong)為后天(tian)文(wen)王八(ba)(ba)(ba)卦(gua)，未提(ti)先天(tian)伏(fu)羲八(ba)(ba)(ba)卦(gua)。可(ke)知《陰(yin)符》所(suo)用(yong)自(zi)應是(shi)“文(wen)王后天(tian)八(ba)(ba)(ba)卦(gua)”無疑。《陰(yin)符經(jing)》所(suo)用(yong)八(ba)(ba)(ba)卦(gua)甲(jia)(jia)子(zi)，雖是(shi)時(shi)空(kong)統一的(de)(de)，但(dan)又(you)是(shi)有(you)所(suo)側重的(de)(de)。干(gan)支雖可(ke)表示(shi)空(kong)間(jian)方(fang)位(wei)，其(qi)重點乃在于“時(shi)間(jian)”的(de)(de)反(fan)映。八(ba)(ba)(ba)卦(gua)雖可(ke)表示(shi)時(shi)間(jian)，其(qi)要(yao)端多(duo)主于“空(kong)間(jian)”方(fang)位(wei)的(de)(de)反(fan)映。故自(zi)古(gu)皆采(cai)用(yong)干(gan)支記時(shi)，而(er)不用(yong)八(ba)(ba)(ba)卦(gua)記時(shi)。《遁甲(jia)(jia)》用(yong)八(ba)(ba)(ba)卦(gua)作“三(san)盤(pan)”的(de)(de)定位(wei)式，天(tian)干(gan)從中順逆演(yan)布，體現時(shi)空(kong)統一的(de)(de)變化模擬。可(ke)見(jian)古(gu)人立法的(de)(de)合理性及(ji)其(qi)智慧的(de)(de)陳跡。用(yong)圖(tu)以(yi)明之(zhi)(zhi)。

“執(zhi)天(tian)之行(xing)”，即是根據(ju)“觀天(tian)道”所獲的(de)(de)天(tian)道運(yun)行(xing)規律的(de)(de)記時(shi)“干支”為(wei)依據(ju)，法天(tian)則地演布奇門，得出千(qian)變萬化之一幕，用(yong)作(zuo)預(yu)測和決策的(de)(de)行(xing)事指(zhi)導，爭取計劃的(de)(de)勝(sheng)利(li)。故曰(yue)：“執(zhi)天(tian)之行(xing)盡矣(yi)”。是有具體數(shu)術內容的(de)(de)，而非空洞詞(ci)句。

（二）

故天(tian)有五(wu)賊，見之者昌；五(wu)賊在(zai)心，施行于天(tian)；宇宙在(zai)乎(hu)手，萬(wan)化(hua)生乎(hu)身。

此節從總綱而(er)展開論述(shu)。“故”即(ji)所以(yi)，乃申述(shu)“觀天之道”的(de)具(ju)體內(nei)容(rong)。

“天(tian)(tian)(tian)有五(wu)(wu)賊(zei)(zei)(zei)”之(zhi)“賊(zei)(zei)(zei)”，即盜賊(zei)(zei)(zei)之(zhi)“賊(zei)(zei)(zei)”。賊(zei)(zei)(zei)與盜對，經(jing)(jing)文(wen)中(zhong)有“五(wu)(wu)賊(zei)(zei)(zei)三盜”之(zhi)說。“賊(zei)(zei)(zei)”為(wei)明(ming)(ming)取強奪，“盜”為(wei)暗(an)地偷竊(qie)。即指盜竊(qie)天(tian)(tian)(tian)機(ji)有明(ming)(ming)暗(an)兩(liang)個(ge)方(fang)面。有形象(xiang)思維(wei)與理化思維(wei)，皆有具(ju)體內容。天(tian)(tian)(tian)之(zhi)五(wu)(wu)賊(zei)(zei)(zei)即金木(mu)水火(huo)土(tu)五(wu)(wu)星(xing)(xing)(xing)在(zai)天(tian)(tian)(tian)道(dao)中(zhong)運(yun)行(xing)(xing)(xing)，占(zhan)(zhan)星(xing)(xing)(xing)家(jia)可以明(ming)(ming)白(bai)地觀(guan)察到(dao)它(ta)們(men)順逆留伏(fu)的(de)(de)(de)(de)(de)運(yun)行(xing)(xing)(xing)，沖巳凌犯的(de)(de)(de)(de)(de)現象(xiang)，芒角(jiao)動搖的(de)(de)(de)(de)(de)狀(zhuang)態，以及(ji)隱顯五(wu)(wu)色，九(jiu)洲分(fen)(fen)野(ye)等，與人間(jian)社(she)會相(xiang)聯系(xi)，作(zuo)(zuo)出災祥的(de)(de)(de)(de)(de)判斷。在(zai)《唐(tang)開元占(zhan)(zhan)經(jing)(jing)》《太(tai)(tai)白(bai)陰(yin)經(jing)(jing)》《乙巳占(zhan)(zhan)》《蘭(lan)臺秘苑》和(he)《天(tian)(tian)(tian)文(wen)大成》《歷(li)代天(tian)(tian)(tian)文(wen)律歷(li)等志》中(zhong)有豐富的(de)(de)(de)(de)(de)記載。但是(shi)(shi)，《陰(yin)符(fu)經(jing)(jing)》著者明(ming)(ming)顯地是(shi)(shi)“星(xing)(xing)(xing)占(zhan)(zhan)術”的(de)(de)(de)(de)(de)另(ling)一(yi)分(fen)(fen)支(zhi)(zhi)(zhi)(zhi)，不(bu)用(yong)守候(hou)靈臺（觀(guan)測臺）的(de)(de)(de)(de)(de)辛(xin)苦，只(zhi)從(cong)古天(tian)(tian)(tian)文(wen)家(jia)精辟創作(zuo)(zuo)反映“天(tian)(tian)(tian)道(dao)”規律的(de)(de)(de)(de)(de)“干(gan)支(zhi)(zhi)(zhi)(zhi)”這(zhe)個(ge)天(tian)(tian)(tian)機(ji)來(lai)推演(yan)(yan)，從(cong)形象(xiang)思維(wei)飛(fei)躍到(dao)理性思維(wei)。諸如(ru)“六壬”“太(tai)(tai)乙”“子(zi)平(ping)”等等數術，無不(bu)根據干(gan)支(zhi)(zhi)(zhi)(zhi)來(lai)推演(yan)(yan)。特(te)別(bie)是(shi)(shi)《遁甲(jia)》式，將天(tian)(tian)(tian)道(dao)運(yun)行(xing)(xing)(xing)中(zhong)的(de)(de)(de)(de)(de)金木(mu)水火(huo)土(tu)五(wu)(wu)行(xing)(xing)(xing)星(xing)(xing)(xing)和(he)天(tian)(tian)(tian)體空間(jian)定位的(de)(de)(de)(de)(de)九(jiu)天(tian)(tian)(tian)星(xing)(xing)(xing)，作(zuo)(zuo)為(wei)天(tian)(tian)(tian)道(dao)規律的(de)(de)(de)(de)(de)客(ke)觀(guan)依(yi)據，用(yong)干(gan)支(zhi)(zhi)(zhi)(zhi)五(wu)(wu)行(xing)(xing)(xing)和(he)九(jiu)星(xing)(xing)(xing)用(yong)作(zuo)(zuo)天(tian)(tian)(tian)機(ji)全息的(de)(de)(de)(de)(de)模(mo)擬。《煙波釣(diao)叟(sou)歌(ge)》曰：“庚為(wei)太(tai)(tai)白(bai)丙熒(ying)惑”，即是(shi)(shi)以“庚”逮(dai)捕太(tai)(tai)白(bai)金星(xing)(xing)(xing)，“丙”代表熒(ying)惑火(huo)星(xing)(xing)(xing)。這(zhe)就充分(fen)(fen)證明(ming)(ming)遁甲(jia)是(shi)(shi)用(yong)天(tian)(tian)(tian)干(gan)五(wu)(wu)行(xing)(xing)(xing)代表天(tian)(tian)(tian)文(wen)行(xing)(xing)(xing)星(xing)(xing)(xing)的(de)(de)(de)(de)(de)事(shi)(shi)實。這(zhe)種方(fang)法，既(ji)本于天(tian)(tian)(tian)道(dao)，又(you)不(bu)用(yong)守候(hou)靈臺的(de)(de)(de)(de)(de)辛(xin)苦，僅用(yong)干(gan)支(zhi)(zhi)(zhi)(zhi)八卦推演(yan)(yan)，即可得到(dao)預測效果。《煙波釣(diao)叟(sou)歌(ge)》又(you)說：“白(bai)入熒(ying)兮(xi)賊(zei)(zei)(zei)即來(lai)，熒(ying)入白(bai)兮(xi)賊(zei)(zei)(zei)需滅”，這(zhe)里不(bu)但證明(ming)(ming)“遁甲(jia)”是(shi)(shi)以天(tian)(tian)(tian)干(gan)五(wu)(wu)行(xing)(xing)(xing)代表金木(mu)水火(huo)土(tu)五(wu)(wu)個(ge)行(xing)(xing)(xing)星(xing)(xing)(xing)，同時又(you)證明(ming)(ming)了“遁甲(jia)”是(shi)(shi)用(yong)五(wu)(wu)行(xing)(xing)(xing)代表五(wu)(wu)賊(zei)(zei)(zei)之(zhi)事(shi)(shi)，與《陰(yin)符(fu)經(jing)(jing)》的(de)(de)(de)(de)(de)隱秘若合(he)符(fu)契。

“見之(zhi)(zhi)(zhi)者昌(chang)(chang)(chang)”；昌(chang)(chang)(chang)，明(ming)也(ye)。遁甲式重天(tian)盤(pan)又重天(tian)干(gan)，唯天(tian)干(gan)明(ming)布天(tian)地盤(pan)之(zhi)(zhi)(zhi)中，一見而知，故曰“見之(zhi)(zhi)(zhi)者昌(chang)(chang)(chang)（明(ming)）”，而地支無定(ding)住，藏(zang)于(yu)九(jiu)宮之(zhi)(zhi)(zhi)內，靠(kao)順逆推演方可(ke)知道，是說代(dai)表五(wu)行的(de)天(tian)干(gan)有明(ming)顯的(de)位(wei)置，一見可(ke)知，而不與地支情(qing)況相同。故曰“天(tian)有五(wu)賊，見之(zhi)(zhi)(zhi)者昌(chang)(chang)(chang)。”昌(chang)(chang)(chang)，明(ming)也(ye)，明(ming)白其(qi)吉兇以(yi)定(ding)趨避之(zhi)(zhi)(zhi)行動也(ye)。

“五賊(zei)在(zai)心，施行于天”，是說三(san)奇六(liu)儀(yi)(yi)（即乙丙(bing)丁三(san)奇，戊(wu)己庚辛壬癸六(liu)儀(yi)(yi)，均(jun)指(zhi)天干而言），按規定(ding)之(zhi)陰九局(ju)(ju)陽九局(ju)(ju)順逆(ni)演(yan)布法(fa)則熟(shu)記于心中(zhong)，即是“五賊(zei)在(zai)心”。演(yan)布時將三(san)奇六(liu)儀(yi)(yi)這一連(lian)串的天干或(huo)順或(huo)逆(ni)，按用局(ju)(ju)規定(ding)排布在(zai)天盤(pan)上，故曰“施行于天”。地盤(pan)亦同(tong)樣布天干，其(qi)局(ju)(ju)法(fa)定(ding)體，從天道中(zhong)來(lai)。地盤(pan)不動，唯天盤(pan)動（視(shi)運動）。也即是法(fa)天則地的模(mo)擬(ni)。

“宇宙在(zai)(zai)乎(hu)(hu)手，萬化生乎(hu)(hu)身”。上下(xia)四方謂之宇，指空(kong)間(jian)。古(gu)往今來謂之宙，指時(shi)間(jian)。“在(zai)(zai)乎(hu)(hu)手”，即是在(zai)(zai)掌上運算(suan)的古(gu)法，以九宮八卦(gua)為(wei)定位，代表空(kong)間(jian)，用(yong)記時(shi)干支代表時(shi)間(jian)，在(zai)(zai)掌上輪算(suan)；古(gu)人(ren)稱為(wei)“掌訣”。《煙(yan)波(bo)釣叟歌》說：“先須掌上排九宮，縱橫十五在(zai)(zai)其(qi)中。次(ci)將八卦(gua)論八節(jie)，一氣(qi)統三(san)為(wei)正宗。陰(yin)陽兩遁分順逆，一氣(qi)三(san)元人(ren)莫測，五日都來換一元，接氣(qi)超神為(wei)準的”。一般流(liu)傳的掌式多是用(yong)的“邊(bian)九宮”法。“活盤(pan)法”上掌，必須滾瓜(gua)亂熟后才能(neng)用(yong)，不然就用(yong)書(shu)寫法，或用(yong)“拭盤(pan)”，即是“奇(qi)器”。

“萬化生(sheng)乎身”。《爾雅》曰：“身，我也”。指布(bu)局之(zhi)后，判斷(duan)首明。主客(ke)之(zhi)分，人我之(zhi)別。即萬事萬物與我發生(sheng)關系，自有或吉或兇之(zhi)結果。皆由人我、物我、事我之(zhi)間的生(sheng)克關系而造成。一主而百(bai)客(ke)，判斷(duan)之(zhi)要端也。此節所論，層次清(qing)楚，條理井然。

（三）

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

此節(jie)承前節(jie)“宇宙在(zai)乎手”的布局內容展述其布局原(yuan)理。是本(ben)“天(tian)(tian)人合(he)一(yi)”之說。天(tian)(tian)與人，在(zai)遁甲(jia)中，分(fen)別以天(tian)(tian)盤(pan)九星代表(biao)天(tian)(tian)，人盤(pan)八門(men)代表(biao)人。

“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)性(xing)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)”，即(ji)指天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)九星(xing)(xing)之(zhi)屬(shu)(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(zhi)屬(shu)(shu)(shu)(shu)(shu)(shu)性(xing)相同。例如：坎(kan)(kan)宮(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)蓬屬(shu)(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)休門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)(shu)水。艮宮(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)任屬(shu)(shu)(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)艮宮(gong)生(sheng)門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)(shu)土(tu)。震宮(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)沖屬(shu)(shu)(shu)(shu)(shu)(shu)木(mu)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)震宮(gong)傷門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)(shu)木(mu)。巽(xun)(xun)宮(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)輔屬(shu)(shu)(shu)(shu)(shu)(shu)木(mu)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)巽(xun)(xun)宮(gong)杜門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)(shu)木(mu)。離(li)宮(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)英屬(shu)(shu)(shu)(shu)(shu)(shu)火(huo)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)離(li)宮(gong)景(jing)門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)(shu)火(huo)。坤(kun)宮(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)芮屬(shu)(shu)(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)坤(kun)宮(gong)死門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)(shu)土(tu)。乾(qian)宮(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)心(xin)屬(shu)(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)開門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)(shu)金。中宮(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)禽屬(shu)(shu)(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)中宮(gong)寄居(ju)坤(kun)宮(gong)死門(men)(men)與(yu)艮宮(gong)生(sheng)門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)(shu)(shu)土(tu)。這就(jiu)(jiu)是(shi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)屬(shu)(shu)(shu)(shu)(shu)(shu)性(xing)相同的“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)性(xing)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)”的具(ju)體內容。接著就(jiu)(jiu)可以(yi)明白(bai)“人(ren)(ren)(ren)(ren)(ren)(ren)(ren)心(xin)機(ji)也(ye)(ye)”是(shi)聯系(xi)“立(li)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)道以(yi)定人(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)”的樞紐(niu)了(le)。“機(ji)”即(ji)是(shi)“天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)機(ji)”的“機(ji)”，也(ye)(ye)是(shi)“樞機(ji)”的“機(ji)”。人(ren)(ren)(ren)(ren)(ren)(ren)(ren)心(xin)是(shi)“機(ji)”，主(zhu)(zhu)宰(zai)于(yu)中，而(er)起樞機(ji)的作用。即(ji)由人(ren)(ren)(ren)(ren)(ren)(ren)(ren)心(xin)來主(zhu)(zhu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)（天(tian)(tian)(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)即(ji)是(shi)說，天(tian)(tian)(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)(tian)(tian)道”運行(xing)規律所(suo)反映的記(ji)時“干支”為(wei)依據，求得天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)直符宮(gong)，直符宮(gong)下的人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)八門(men)(men)記(ji)時直使(shi)。這就(jiu)(jiu)是(shi)“立(li)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)道以(yi)定人(ren)(ren)(ren)(ren)(ren)(ren)(ren)也(ye)(ye)”的具(ju)體內容。例如：陽遁(dun)一(yi)局，甲子直符屬(shu)(shu)(shu)(shu)(shu)(shu)坎(kan)(kan)一(yi)宮(gong)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)蓬星(xing)(xing)，其人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)休門(men)(men)即(ji)為(wei)直使(shi)。實(shi)在簡易，取義(yi)頗為(wei)深(shen)刻。只要求出了(le)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)，就(jiu)(jiu)得到了(le)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)。確實(shi)靠(kao)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)心(xin)在作主(zhu)(zhu)宰(zai)。經文(wen)所(suo)述，何等(deng)明白(bai)曉暢，并非抽象的空(kong)洞大道理(li)，且有其具(ju)體的落實(shi)處。

（四）

天(tian)發(fa)殺機(ji)，龍蛇起陸；人發(fa)殺機(ji)，天(tian)地反覆；天(tian)人合發(fa)，萬變定基。

此節承(cheng)前節所述布局后所得(de)格(ge)局判(pan)斷之(zhi)舉隅。此所謂“天(tian)(tian)”即指“天(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)”，“人(ren)”即指“人(ren)盤(pan)(pan)(pan)(pan)(pan)”。“天(tian)(tian)發殺(sha)機”即天(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)受(shou)克(ke)制。“人(ren)發殺(sha)機”即人(ren)盤(pan)(pan)(pan)(pan)(pan)受(shou)克(ke)制。《奇(qi)門(men)(men)統宗 . 奇(qi)門(men)(men)秘(mi)訣總(zong)(zong)賦》曰(yue)：“身殘毀兮！乙(yi)(yi)(yi)遇(yu)辛而(er)龍(long)(long)(long)(long)逃走；財虛耗兮！ 辛遇(yu)乙(yi)(yi)(yi)而(er)虎猖狂”。即天(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)中的(de)“乙(yi)(yi)(yi)”受(shou)地盤(pan)(pan)(pan)(pan)(pan)總(zong)(zong)的(de)“辛”所克(ke)制。“乙(yi)(yi)(yi)”為(wei)(wei)東方木青龍(long)(long)(long)(long)。因(yin)天(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)主(zhu)動，故曰(yue)“龍(long)(long)(long)(long)逃走”。“天(tian)(tian)發殺(sha)機，龍(long)(long)(long)(long)蛇(she)起陸(lu)”即是(shi)天(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)中的(de)“乙(yi)(yi)(yi)”受(shou)地盤(pan)(pan)(pan)(pan)(pan)中的(de)“辛”克(ke)制，“龍(long)(long)(long)(long)蛇(she)起陸(lu)”即為(wei)(wei)“龍(long)(long)(long)(long)逃走”之(zhi)意。《遁甲(jia)大全》卷七有曰(yue)：“奇(qi)門(men)(men)上(shang)盤(pan)(pan)(pan)(pan)(pan)象(xiang)(xiang)天(tian)(tian)，謂九星(xing)；中盤(pan)(pan)(pan)(pan)(pan)象(xiang)(xiang)人(ren)，謂八(ba)門(men)(men)；下盤(pan)(pan)(pan)(pan)(pan)象(xiang)(xiang)地，謂九宮(gong)(gong)。上(shang)盤(pan)(pan)(pan)(pan)(pan)星(xing)也，中盤(pan)(pan)(pan)(pan)(pan)門(men)(men)也，下盤(pan)(pan)(pan)(pan)(pan)宮(gong)(gong)也。凡占吉兇者(zhe)，首(shou)重(zhong)九星(xing)，以(yi)九星(xing)是(shi)天(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)，吉兇由天(tian)(tian)故也。凡星(xing)克(ke)門(men)(men)吉，門(men)(men)克(ke)雄兇。”此天(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)受(shou)克(ke)為(wei)(wei)兇，即天(tian)(tian)發殺(sha)機之(zhi)舉隅。東方木為(wei)(wei)青龍(long)(long)(long)(long)，乙(yi)(yi)(yi)者(zhe)龍(long)(long)(long)(long)蛇(she)之(zhi)象(xiang)(xiang)，陽為(wei)(wei)龍(long)(long)(long)(long)，陰為(wei)(wei)蛇(she)，乙(yi)(yi)(yi)至陽宮(gong)(gong)為(wei)(wei)龍(long)(long)(long)(long)陰宮(gong)(gong)為(wei)(wei)蛇(she)。又甲(jia)為(wei)(wei)龍(long)(long)(long)(long)，乙(yi)(yi)(yi)為(wei)(wei)蛇(she)。八(ba)卦甲(jia)子者(zhe)，形象(xiang)(xiang)思維與理性(xing)思維結合應用而(er)作(zuo)出判(pan)斷，此遁甲(jia)式方法之(zhi)特色。

“人(ren)發殺機(ji)，天(tian)(tian)地(di)反(fan)覆”，乃人(ren)盤(pan)受克，遭(zao)天(tian)(tian)地(di)盤(pan)克制(zhi)而有災禍(huo)也(ye)。《遁甲(jia)大全》卷七有曰：“凡(fan)出行趨(qu)避(bi)者，首重八(ba)門(men)。以八(ba)門(men)為人(ren)盤(pan)，吉兇由人(ren)自取(qu)故也(ye)。凡(fan)門(men)克宮(gong)吉，宮(gong)克門(men)兇，傷人(ren)、事故兇”。若(ruo)天(tian)(tian)地(di)盤(pan)皆同時(shi)克制(zhi)人(ren)盤(pan)則至兇。故曰：“人(ren)發殺機(ji)，天(tian)(tian)地(di)反(fan)覆”。

“天人(ren)合(he)發，萬(wan)變(bian)(bian)定(ding)基(ji)(ji)”。此指天盤人(ren)盤同(tong)時皆遭克制，則(ze)有(you)一番變(bian)(bian)革(ge)之象。即天盤直符宮(gong)與人(ren)盤直使宮(gong)二者皆受(shou)克制，定(ding)有(you)一番斗爭(zheng)或災禍出(chu)現，是萬(wan)事(shi)萬(wan)物(wu)復雜(za)變(bian)(bian)化的兆基(ji)(ji)。故(gu)曰：“天人(ren)合(he)發，萬(wan)變(bian)(bian)定(ding)基(ji)(ji)”。

此節(jie)經文有作“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(long)蛇起(qi)陸；天(tian)人合發(fa)(fa)，萬變(bian)定(ding)基”者。

有(you)(you)將“移星(xing)異宿(su)”作“日月星(xing)辰(chen)”者。明顯是注家增(zeng)入一“地發殺(sha)機(ji)”和“移星(xing)異宿(su)”，待(dai)欲湊(cou)足“天地人(ren)(ren)”三(san)才之(zhi)數。殊(shu)不知前有(you)(you)“立天之(zhi)道以定人(ren)(ren)也(ye)”之(zhi)句，未(wei)涉及地，后有(you)(you)“天人(ren)(ren)合發”之(zhi)結語，亦未(wei)提到地，只是“天人(ren)(ren)”并論(lun)，其畫蛇添足破綻顯然(ran)。非(fei)原文所有(you)(you)可知，郭忠恕(shu)三(san)體書跡，既然(ran)刻(ke)碑傳世，必早有(you)(you)考(kao)證，今(jin)從之(zhi)。

另外，“天(tian)(tian)(tian)發殺(sha)機(ji)，龍蛇起(qi)陸(lu)”，龍蛇是(shi)農歷的(de)(de)三四(si)月，是(shi)天(tian)(tian)(tian)之(zhi)陽氣沖最盛的(de)(de)時(shi)間段，所以三四(si)月容易地震(zhen)。這(zhe)個也合(he)(he)天(tian)(tian)(tian)發殺(sha)機(ji)，龍蛇起(qi)陸(lu)，這(zhe)是(shi)自然規律(lv)。如(ru)果講(jiang)到天(tian)(tian)(tian)發殺(sha)機(ji)，移星易宿，在(zai)和子午修真的(de)(de)丹道合(he)(he)起(qi)來，有點牽(qian)強。陰(yin)符(fu)主講(jiang)動因，天(tian)(tian)(tian)和人(ren)，開篇到結束都是(shi)一致的(de)(de)。

（五）

性(xing)有(you)巧拙，可以(yi)伏藏；九竅之邪，在(zai)乎三(san)要，可以(yi)動靜。

此(ci)節承前(qian)兇格(ge)而(er)(er)發。測得兇格(ge)，有(you)災禍降(jiang)臨，當采(cai)取(qu)避(bi)禍趨吉的措(cuo)施。《老子》曰：“吾之(zhi)所以有(you)大患(huan)(huan)者，為(wei)吾有(you)身(shen)，及吾無身(shen)，吾有(you)何患(huan)(huan)？”吾既有(you)身(shen)，如(ru)何才能(neng)“無身(shen)”？若說(shuo)毀滅自身(shen)，吾又(you)何存？此(ci)之(zhi)所謂“無身(shen)”，實指“隱(yin)身(shen)”避(bi)患(huan)(huan)之(zhi)術。《奇(qi)門秘訣(jue)總賦(fu)》說(shuo)：“如(ru)遇急難，宜從(cong)直符方下(xia)而(er)(er)行(xing)。太陰潛(qian)形而(er)(er)隱(yin)跡，六(liu)合遁(dun)身(shen)而(er)(er)謀議。九天(tian)之(zhi)上揚威武，九地之(zhi)下(xia)匿兵馬”等等，皆為(wei)遁(dun)甲術中的神(shen)秘學說(shuo)。“性有(you)巧拙，可以伏藏”，是(shi)說(shuo)人之(zhi)智力雖(sui)有(you)水平(ping)不等，同樣可以用隱(yin)慝伏藏之(zhi)法進行(xing)趨避(bi)。

“九(jiu)竅之(zhi)邪(xie)(xie)，在(zai)乎三(san)要(yao)，可以動靜(jing)”。“九(jiu)竅”指(zhi)九(jiu)宮(gong)之(zhi)訣竅。“邪(xie)(xie)”是指(zhi)一種不常見(jian)的(de)現象，昔人(ren)(ren)(ren)稱為“邪(xie)(xie)術”，今(jin)人(ren)(ren)(ren)稱為“特異(yi)功能”。是說(shuo)遁甲趨(qu)避方法(fa)，是用“九(jiu)宮(gong)式(shi)”而(er)非“六(liu)壬(ren)式(shi)”（二式(shi)皆有趨(qu)避說(shuo)）。既用九(jiu)宮(gong)中的(de)訣竅可產生隱(yin)遁作用的(de)邪(xie)(xie)術。其方法(fa)有三(san)個要(yao)點(dian)，重在(zai)天(tian)盤中的(de)乙(yi)丙丁三(san)奇(qi)。《遁甲統宗(zong)》曰：“時下得乙(yi)者為日(ri)奇(qi)，凡攻擊、往來者，逃兇者，宜從(cong)天(tian)上(shang)六(liu)乙(yi)出(chu)，則(ze)恍惚如(ru)神，無人(ren)(ren)(ren)見(jian)者”。“從(cong)天(tian)上(shang)六(liu)丁而(er)出(chu)，入太(tai)陰而(er)藏，敵人(ren)(ren)(ren)自不能見(jian)也”。凡攻伐，宜從(cong)天(tian)上(shang)六(liu)丙出(chu)，挾威火，故類(lei)王侯”。又有“急則(ze)從(cong)神緩從(cong)門(men)”之(zhi)說(shuo)。

有(you)《秘藏六陰洞微(wei)遁甲真經》上中下三(san)卷，是宋(song)代寫(xie)成的(de)“法奇門(men)”專著。在有(you)關《遁甲》古(gu)笈中，也有(you)不少的(de)符咒異說，前人早(zao)有(you)認為邪僻不經者(zhe)，或只從其數理部分，神學(xue)之類皆棄而(er)不用(yong)。如《奇門(men)一得》《奇門(men)元靈經》《奇門(men)法竅》《奇門(men)闡微(wei)》《奇門(men)心(xin)悟(wu)》等(deng)等(deng)皆是。

奇門數理趨(qu)避之要(yao)，在于(yu)自為”主客“。即測(ce)得(de)利(li)于(yu)為主者，則后(hou)動，是(shi)為“后(hou)發制人”。測(ce)得(de)利(li)于(yu)為客者，則先動，是(shi)為“先發制人”。是(shi)以(yi)靜為主，動為客。測(ce)得(de)其機(ji)(ji)，則按(an)機(ji)(ji)行(xing)事，動靜可以(yi)由人。總之，此節是(shi)闡述趨(qu)避之法，書中不(bu)乏記載。此一傳說神秘文(wen)化史料(liao)，未必盡是(shi)荒(huang)謬空談。

（六）

火生(sheng)(sheng)于(yu)木(mu)，禍發必(bi)克；奸生(sheng)(sheng)于(yu)國，時(shi)動(dong)必(bi)潰；知之修(xiu)煉，謂之圣人(ren)。

此(ci)節仍是遁甲格(ge)局又一舉隅(yu)。《煙波釣叟(sou)歌》曰：“丙(bing)(bing)為(wei)(wei)勃(bo)兮庚為(wei)(wei)格(ge)，格(ge)則(ze)不通勃(bo)亂(luan)逆”。又“甲加丙(bing)(bing)兮龍回首，丙(bing)(bing)加甲兮鳥跌穴”。甲為(wei)(wei)木，丙(bing)(bing)為(wei)(wei)火(huo)，火(huo)生于木，即生火(huo)者(zhe)木，初(chu)則(ze)火(huo)勢(shi)漸升，光耀(yao)照人(ren)，原為(wei)(wei)吉象(xiang)，繼則(ze)木被火(huo)焚(fen)，象(xiang)奸(jian)生于國，時(shi)機(ji)至而(er)生變動，國必潰(kui)敗之(zhi)象(xiang)。謂(wei)(wei)得此(ci)局，必先吉而(er)后兇，知此(ci)奸(jian)臣當道，不宜從(cong)政(zheng)，隱(yin)居(ju)修煉(lian)，如老子(zi)過函谷關，張(zhang)良隨赤松子(zi)游之(zhi)類，可謂(wei)(wei)圣“知時(shi)”也。解者(zhe)因有(you)“知之(zhi)修煉(lian)謂(wei)(wei)之(zhi)圣人(ren)”之(zhi)句，遂誤解為(wei)(wei)道家修煉(lian)之(zhi)術(shu)，而(er)不顧“奸(jian)生于國，時(shi)動必潰(kui)”之(zhi)聯(lian)貫。其附(fu)會顯然(ran)。

中篇

天(tian)生天(tian)殺，道之(zhi)理也。

天道陰陽而(er)已，陽主生(sheng)，陰主殺，未有陽而(er)不(bu)陰，生(sheng)而(er)不(bu)殺之理。故春生(sheng)夏長秋斂(lian)冬(dong)藏(zang)，四時成序，周而(er)復始，循環不(bu)已，亙古如是也(ye)。

天(tian)地，萬(wan)物(wu)(wu)之盜；萬(wan)物(wu)(wu)，人之盜；人，萬(wan)物(wu)(wu)之盜。三盜既(ji)宜，三才(cai)既(ji)安(an)。故曰：食其時，百骸(hai)理；動(dong)其機，萬(wan)化(hua)安(an)。

天以(yi)始萬(wan)物(wu)，地(di)(di)以(yi)生(sheng)萬(wan)物(wu)，然既(ji)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，則又(you)殺之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是天地(di)(di)即(ji)萬(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)耳(er)；世有(you)萬(wan)物(wu)，人(ren)即(ji)見景(jing)生(sheng)情，恣情縱(zong)欲，耗散神(shen)氣(qi)，幼而(er)(er)壯(zhuang)，壯(zhuang)而(er)(er)老，老而(er)(er)死，是萬(wan)物(wu)即(ji)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)耳(er)；人(ren)為(wei)萬(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)靈(ling)，萬(wan)物(wu)雖能(neng)(neng)盜(dao)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)，而(er)(er)人(ren)食(shi)萬(wan)物(wu)精(jing)華，借萬(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)長之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是人(ren)即(ji)萬(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)耳(er)。大修行人(ren)，能(neng)(neng)奪(duo)萬(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)為(wei)我(wo)用，又(you)能(neng)(neng)因萬(wan)物(wu)盜(dao)我(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)而(er)(er)盜(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，并因天地(di)(di)盜(dao)萬(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)而(er)(er)盜(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，三盜(dao)歸於一盜(dao)，殺中有(you)生(sheng)，三盜(dao)皆得其宜(yi)矣。三盜(dao)既(ji)宜(yi)，人(ren)與天地(di)(di)合(he)德(de)，并行而(er)(er)不(bu)相悖，三才亦安(an)矣。三才既(ji)安(an)，道氣(qi)長存，萬(wan)物(wu)不(bu)能(neng)(neng)屈，造化(hua)(hua)(hua)不(bu)能(neng)(neng)拘矣。然此盜(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)秘密(mi)，有(you)一時之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功，須要(yao)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，坎來則離(li)受之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，彼到(dao)而(er)(er)我(wo)待之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，陽復(fu)以(yi)陰接(jie)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，大要(yao)不(bu)失(shi)其時，不(bu)錯其機(ji)，故曰，食(shi)其時，百(bai)骸理，動其機(ji)，萬(wan)化(hua)(hua)(hua)安(an)。食(shi)其時者，趁時而(er)(er)吞服先天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)也(ye)；動其機(ji)者，隨機(ji)而(er)(er)扭轉生(sheng)殺之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)柄也(ye)。食(shi)時則后天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)化(hua)(hua)(hua)，百(bai)骸皆理，可(ke)以(yi)全(quan)形；動機(ji)則先天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)復(fu)，萬(wan)化(hua)(hua)(hua)俱安(an)，可(ke)以(yi)延年。時也(ye)機(ji)也(ye)，難言也(ye)。要(yao)知(zhi)此時即(ji)天時，此機(ji)即(ji)天機(ji)，茍非深明造化(hua)(hua)(hua)，洞(dong)達陰陽者，烏能(neng)(neng)知(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)？噫！八月十五翫蟾輝(hui)，正是金精(jing)壯(zhuang)盛時，若到(dao)一陽才起(qi)處，便宜(yi)進(jin)火莫延遲。

人知其(qi)神之神，不知其(qi)不神所以神也。

古(gu)今學人，皆認昭昭靈(ling)(ling)靈(ling)(ling)之(zhi)識(shi)神(shen)(shen)，以為本來之(zhi)元(yuan)神(shen)(shen)，故著空執相(xiang)，千奇百怪，到老無(wu)成，有死而已，殊不(bu)知此神(shen)(shen)為后天之(zhi)神(shen)(shen)，而非(fei)先天之(zhi)神(shen)(shen)，乃神(shen)(shen)而實(shi)不(bu)神(shen)(shen)者(zhe)(zhe)。先天之(zhi)神(shen)(shen)，非(fei)色(se)非(fei)空，至(zhi)無(wu)而含至(zhi)有，至(zhi)虛而含至(zhi)實(shi)，乃不(bu)神(shen)(shen)之(zhi)神(shen)(shen)，而實(shi)至(zhi)神(shen)(shen)者(zhe)(zhe)。奈何世(shi)人只知后天之(zhi)神(shen)(shen)而神(shen)(shen)，甘(gan)入於輪回(hui)，不(bu)知先天不(bu)神(shen)(shen)之(zhi)神(shen)(shen)，能保(bao)乎(hu)性命，無(wu)怪乎(hu)萬物盜我之(zhi)氣而罔覺也(ye)。

日月有數，小大有定，圣功生(sheng)焉，神明出焉。其(qi)盜機也，天下莫(mo)能(neng)見，莫(mo)能(neng)知。君子得之(zhi)固躬，小人得之(zhi)輕命。

人(ren)之(zhi)(zhi)所以能(neng)盜(dao)(dao)天(tian)(tian)(tian)地(di)萬(wan)物(wu)之(zhi)(zhi)氣者(zhe)(zhe)(zhe)，以其(qi)天(tian)(tian)(tian)地(di)萬(wan)物(wu)有(you)定數焉(yan)；天(tian)(tian)(tian)地(di)萬(wan)物(wu)不(bu)能(neng)盜(dao)(dao)人(ren)之(zhi)(zhi)氣者(zhe)(zhe)(zhe)，以其(qi)圣道(dao)無(wu)形無(wu)象焉(yan)。如日(ri)月雖高，而(er)(er)(er)(er)(er)有(you)度數可(ke)推(tui)(tui)，日(ri)則(ze)一(yi)年一(yi)周，天(tian)(tian)(tian)有(you)春夏秋冬之(zhi)(zhi)可(ke)見；月則(ze)三(san)十日(ri)一(yi)周，天(tian)(tian)(tian)有(you)盈(ying)(ying)虛朔望之(zhi)(zhi)可(ke)窺(kui)，大(da)(da)(da)為(wei)(wei)(wei)(wei)陽，小(xiao)為(wei)(wei)(wei)(wei)陰(yin)，陽極(ji)則(ze)生(sheng)陰(yin)，陰(yin)極(ji)則(ze)生(sheng)陽，大(da)(da)(da)往小(xiao)來(lai)，小(xiao)往大(da)(da)(da)來(lai)，陰(yin)陽循環，乃一(yi)定不(bu)易之(zhi)(zhi)道(dao)。至(zhi)人(ren)於此(ci)(ci)推(tui)(tui)陰(yin)陽造(zao)化之(zhi)(zhi)消息，用功於一(yi)時(shi)辰內，采鴻蒙未判之(zhi)(zhi)氣，以為(wei)(wei)(wei)(wei)丹母，奪天(tian)(tian)(tian)地(di)虧盈(ying)(ying)之(zhi)(zhi)數，以為(wei)(wei)(wei)(wei)命基，先天(tian)(tian)(tian)而(er)(er)(er)(er)(er)天(tian)(tian)(tian)弗違，后(hou)天(tian)(tian)(tian)而(er)(er)(er)(er)(er)奉天(tian)(tian)(tian)時(shi)，圣功於此(ci)(ci)而(er)(er)(er)(er)(er)生(sheng)，神(shen)明(ming)於此(ci)(ci)而(er)(er)(er)(er)(er)出，此(ci)(ci)功此(ci)(ci)明(ming)，其(qi)盜(dao)(dao)機也(ye)，雖天(tian)(tian)(tian)鬼神(shen)不(bu)可(ke)得(de)而(er)(er)(er)(er)(er)測度，而(er)(er)(er)(er)(er)況(kuang)於人(ren)乎！天(tian)(tian)(tian)下(xia)烏得(de)而(er)(er)(er)(er)(er)見，烏得(de)而(er)(er)(er)(er)(er)知(zhi)(zhi)？如其(qi)能(neng)見能(neng)知(zhi)(zhi)，安能(neng)盜(dao)(dao)之(zhi)(zhi)？此(ci)(ci)其(qi)所以為(wei)(wei)(wei)(wei)圣，此(ci)(ci)其(qi)所以為(wei)(wei)(wei)(wei)神(shen)。是(shi)道(dao)也(ye)，非(fei)忠臣孝子大(da)(da)(da)賢大(da)(da)(da)德之(zhi)(zhi)人(ren)不(bu)能(neng)知(zhi)(zhi)，非(fei)烈士丈(zhang)夫俯視一(yi)切萬(wan)有(you)皆空者(zhe)(zhe)(zhe)不(bu)能(neng)行。果是(shi)真正修道(dao)君子，得(de)意忘言，大(da)(da)(da)智若(ruo)(ruo)愚，大(da)(da)(da)巧若(ruo)(ruo)拙，不(bu)到了性了命之(zhi)(zhi)后(hou)，不(bu)肯洩漏圭角，固窮而(er)(er)(er)(er)(er)如無(wu)知(zhi)(zhi)者(zhe)(zhe)(zhe)也(ye)。至(zhi)於薄福(fu)小(xiao)人(ren)，偶嘗(chang)滋味(wei)，自滿自足，又(you)(you)不(bu)自重性命，無(wu)而(er)(er)(er)(er)(er)為(wei)(wei)(wei)(wei)有(you)，虛而(er)(er)(er)(er)(er)為(wei)(wei)(wei)(wei)盈(ying)(ying)，約而(er)(er)(er)(er)(er)為(wei)(wei)(wei)(wei)泰，適以自造(zao)罪過，非(fei)徒無(wu)益(yi)，而(er)(er)(er)(er)(er)又(you)(you)害之(zhi)(zhi)矣。

下篇

瞽者善聽，聾(long)者善視。絕利一源，用(yong)師(shi)十倍。三反(fan)晝夜，用(yong)師(shi)萬倍。

瞽者善於聽，非善聽也(ye)，以(yi)目(mu)無(wu)(wu)所見，而神藏於耳(er)，故(gu)其聽也(ye)聰(cong)；聾(long)者善於視(shi)，非善視(shi)也(ye)，以(yi)耳(er)無(wu)(wu)所聞，而氣(qi)運於目(mu)，故(gu)其視(shi)也(ye)明(ming)。即(ji)此二者以(yi)觀，閉目(mu)而耳(er)聰(cong)，塞耳(er)而目(mu)明(ming)，況伏先天之氣(qi)，舍假修真，存誠去妄(wang)(wang)(wang)(wang)者，何患不(bu)(bu)能(neng)(neng)長(chang)生乎(hu)？清靜(jing)經曰：眾生所以(yi)不(bu)(bu)得真道(dao)(dao)者，為有(you)(you)(you)妄(wang)(wang)(wang)(wang)心；既(ji)有(you)(you)(you)妄(wang)(wang)(wang)(wang)心，即(ji)驚(jing)其神；既(ji)驚(jing)其神，即(ji)著萬(wan)物；既(ji)著萬(wan)物，即(ji)生貪求，即(ji)是煩惱(nao)，煩惱(nao)妄(wang)(wang)(wang)(wang)想(xiang)，憂苦(ku)身(shen)心，便遭(zao)濁辱，流浪生死，常沉苦(ku)海(hai)，永失真道(dao)(dao)。妄(wang)(wang)(wang)(wang)想(xiang)貪求，乃利(li)之源(yuan)(yuan)也(ye)，人(ren)能(neng)(neng)絕(jue)此利(li)之一(yi)源(yuan)(yuan)，則萬(wan)有(you)(you)(you)皆空(kong)，諸(zhu)慮俱息，勝於用師(shi)導(dao)引(yin)(yin)之功(gong)十倍(bei)，又能(neng)(neng)再三自(zi)返，存誠去妄(wang)(wang)(wang)(wang)，朝乾夕惕，晝夜殷勤，十二時中，無(wu)(wu)有(you)(you)(you)間斷，漸歸(gui)於至善無(wu)(wu)惡之地，勝於用師(shi)導(dao)引(yin)(yin)之功(gong)萬(wan)倍(bei)。蓋師(shi)之功(gong)，能(neng)(neng)革其面，而不(bu)(bu)能(neng)(neng)革其心；能(neng)(neng)與人(ren)規矩，而不(bu)(bu)能(neng)(neng)使人(ren)巧(qiao)；絕(jue)利(li)自(zi)返，正心地下(xia)功(gong)，戒慎(shen)恐懼(ju)於不(bu)(bu)睹(du)不(bu)(bu)聞之處，師(shi)力焉得而及(ji)之？至圣(sheng)云：一(yi)日克(ke)己(ji)復禮(li)，天下(xia)歸(gui)仁焉。為仁由己(ji)，而由人(ren)乎(hu)哉(zai)？正此節妙諦。

心生于(yu)物(wu)，死于(yu)物(wu)，機在目。

心(xin)如(ru)主人(ren)，目(mu)如(ru)門戶。本來真心(xin)，空空洞(dong)洞(dong)，無(wu)(wu)我無(wu)(wu)人(ren)無(wu)(wu)物(wu)，與太虛同體，焉(yan)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(bu)可見(jian)，因物(wu)而(er)見(jian)，見(jian)物(wu)便見(jian)心(xin)，無(wu)(wu)物(wu)心(xin)不(bu)現。是主人(ren)或生(sheng)或死(si)(si)，物(wu)生(sheng)之(zhi)，物(wu)死(si)(si)之(zhi)，其所(suo)(suo)以(yi)使物(wu)生(sheng)死(si)(si)心(xin)者，皆由目(mu)之(zhi)開門揖盜耳。蓋(gai)目(mu)有所(suo)(suo)見(jian)，心(xin)即受(shou)之(zhi)，是心(xin)生(sheng)死(si)(si)之(zhi)機，實在目(mu)也(ye)。人(ren)能返觀內照，外物(wu)無(wu)(wu)由而(er)受(shou)，生(sheng)死(si)(si)從何(he)而(er)來？古人(ren)云：滅(mie)眥(zi)可以(yi)卻老，此至言(yan)也(ye)。

天之無恩(en)，而(er)大恩(en)生。迅(xun)雷烈風，莫不蠢(chun)然。至(zhi)樂性余(yu)，至(zhi)靜(jing)性廉(lian)。

天至高(gao)而萬(wan)(wan)物(wu)(wu)至卑(bei)，天與物(wu)(wu)相遠，似乎無(wu)(wu)(wu)恩(en)於物(wu)(wu)矣。殊不知無(wu)(wu)(wu)恩(en)之中而實有(you)(you)大(da)(da)恩(en)生(sheng)焉。天之氣鼓而成(cheng)雷(lei)，噓而成(cheng)風，迅雷(lei)震之而萬(wan)(wan)物(wu)(wu)發生(sheng)，烈風吹之而萬(wan)(wan)物(wu)(wu)榮旺。發生(sheng)榮旺，萬(wan)(wan)物(wu)(wu)皆蠢然無(wu)(wu)(wu)知，出於自然，此無(wu)(wu)(wu)恩(en)而生(sheng)大(da)(da)恩(en)，天何心哉？故至樂(le)者(zhe)，萬(wan)(wan)物(wu)(wu)難屈，無(wu)(wu)(wu)拘無(wu)(wu)(wu)束，性(xing)常(chang)有(you)(you)余(yu)(yu)(yu)；至靜(jing)者(zhe)，萬(wan)(wan)物(wu)(wu)難移(yi)，無(wu)(wu)(wu)貪無(wu)(wu)(wu)愛，性(xing)常(chang)廉(lian)(lian)(lian)潔。樂(le)者(zhe)無(wu)(wu)(wu)心於余(yu)(yu)(yu)而自余(yu)(yu)(yu)，靜(jing)者(zhe)無(wu)(wu)(wu)心於廉(lian)(lian)(lian)而自廉(lian)(lian)(lian)，亦如天之無(wu)(wu)(wu)恩(en)而有(you)(you)大(da)(da)恩(en)。無(wu)(wu)(wu)心之用，神矣哉！

天之(zhi)(zhi)至私，用之(zhi)(zhi)至公，禽之(zhi)(zhi)制在(zai)氣。

天之(zhi)(zhi)道行(xing)於無(wu)象，運(yun)於無(wu)形，為(wei)物(wu)不貳，其(qi)至私(si)(si)與。然其(qi)四時(shi)行(xing)而(er)萬(wan)(wan)物(wu)生，其(qi)用(yong)又至公焉。推其(qi)奧(ao)妙，其(qi)一(yi)(yi)(yi)氣流行(xing)，禽制萬(wan)(wan)物(wu)乎(hu)？禽者(zhe)，擒也，統攝之(zhi)(zhi)謂；制者(zhe)，造(zao)作之(zhi)(zhi)謂；言(yan)統攝萬(wan)(wan)物(wu)，制造(zao)萬(wan)(wan)物(wu)，在乎(hu)一(yi)(yi)(yi)氣也。一(yi)(yi)(yi)氣上升，萬(wan)(wan)物(wu)皆(jie)隨之(zhi)(zhi)生長(chang)，一(yi)(yi)(yi)氣下(xia)降(jiang)，萬(wan)(wan)物(wu)皆(jie)隨之(zhi)(zhi)斂(lian)藏，生長(chang)斂(lian)藏，總是一(yi)(yi)(yi)氣擒制之(zhi)(zhi)，一(yi)(yi)(yi)本散而(er)為(wei)萬(wan)(wan)殊，萬(wan)(wan)殊歸而(er)為(wei)一(yi)(yi)(yi)本。私(si)(si)而(er)公，公而(er)私(si)(si)，非私(si)(si)非公，即(ji)私(si)(si)即(ji)公，一(yi)(yi)(yi)氣流行(xing)，循環無(wu)端，活(huo)活(huo)潑(po)潑(po)的也。

生者死(si)之根，死(si)者生之根。恩生于害，害生于恩。

天道生(sheng)(sheng)(sheng)物，即是一氣。上下運(yun)用一氣，上為(wei)陽，下為(wei)陰(yin)。陽者，生(sheng)(sheng)(sheng)也(ye)，恩也(ye)；陰(yin)者，死(si)也(ye)，害也(ye)。然有(you)生(sheng)(sheng)(sheng)必(bi)有(you)死(si)，有(you)死(si)必(bi)有(you)生(sheng)(sheng)(sheng)，是生(sheng)(sheng)(sheng)以死(si)為(wei)根，死(si)以生(sheng)(sheng)(sheng)為(wei)根也(ye)；有(you)恩必(bi)有(you)害，有(you)害必(bi)有(you)恩，是恩在害生(sheng)(sheng)(sheng)，害在恩生(sheng)(sheng)(sheng)也(ye)。若人死(si)里求(qiu)生(sheng)(sheng)(sheng)，則(ze)(ze)長生(sheng)(sheng)(sheng)而不死(si)，人能害里尋(xun)恩，則(ze)(ze)有(you)恩而無害，出此入彼，可不慎(shen)乎！

愚人以(yi)(yi)天(tian)地文理圣，我以(yi)(yi)時物文理哲；

愚人不(bu)知(zhi)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si)恩(en)(en)害(hai)(hai)，是(shi)天(tian)地(di)(di)(di)(di)造(zao)化(hua)循環之(zhi)(zhi)(zhi)(zhi)(zhi)秘密，直以(yi)天(tian)地(di)(di)(di)(di)文理(li)為圣矣(yi)(yi)。我則謂(wei)天(tian)文有象，地(di)(di)(di)(di)理(li)有形，著之(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)(wu)外者(zhe)(zhe)，可見可知(zhi)，未足(zu)為天(tian)地(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)圣。若夫(fu)時(shi)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)文理(li)，無(wu)象無(wu)形，乃(nai)神(shen)(shen)運之(zhi)(zhi)(zhi)(zhi)(zhi)道，藏之(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)(wu)內者(zhe)(zhe)，不(bu)可見，不(bu)可知(zhi)，正天(tian)地(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)以(yi)為哲(zhe)也。蓋(gai)物(wu)(wu)有時(shi)而生(sheng)(sheng)(sheng)(sheng)(sheng)，有時(shi)而死(si)(si)(si)。當生(sheng)(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)，時(shi)生(sheng)(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)，不(bu)得(de)不(bu)生(sheng)(sheng)(sheng)(sheng)(sheng)；當死(si)(si)(si)之(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)，時(shi)死(si)(si)(si)之(zhi)(zhi)(zhi)(zhi)(zhi)，不(bu)得(de)不(bu)死(si)(si)(si)。生(sheng)(sheng)(sheng)(sheng)(sheng)者(zhe)(zhe)，恩(en)(en)也，死(si)(si)(si)者(zhe)(zhe)，害(hai)(hai)也，生(sheng)(sheng)(sheng)(sheng)(sheng)而死(si)(si)(si)，死(si)(si)(si)而生(sheng)(sheng)(sheng)(sheng)(sheng)，恩(en)(en)而害(hai)(hai)，害(hai)(hai)而恩(en)(en)，生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si)恩(en)(en)害(hai)(hai)，皆時(shi)運之(zhi)(zhi)(zhi)(zhi)(zhi)，亦無(wu)非天(tian)地(di)(di)(di)(di)神(shen)(shen)道運之(zhi)(zhi)(zhi)(zhi)(zhi)。天(tian)地(di)(di)(di)(di)神(shen)(shen)道不(bu)可見，因(yin)物(wu)(wu)以(yi)見之(zhi)(zhi)(zhi)(zhi)(zhi)，觀於(wu)(wu)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)生(sheng)(sheng)(sheng)(sheng)(sheng)死(si)(si)(si)有時(shi)，而天(tian)地(di)(di)(di)(di)神(shen)(shen)道之(zhi)(zhi)(zhi)(zhi)(zhi)明哲(zhe)可知(zhi)矣(yi)(yi)。

人(ren)以愚虞圣(sheng)，我以不(bu)愚虞圣(sheng)；人(ren)以奇(qi)期圣(sheng)，我以不(bu)奇(qi)期圣(sheng)。

性命之(zhi)道(dao)，始於(wu)有作人(ren)難見(jian)，及(ji)至無(wu)(wu)為(wei)眾始知(zhi)。故古(gu)來修真(zhen)上(shang)圣(sheng)(sheng)(sheng)，當有作之(zhi)時，黜聰毀智，韜明養(yang)晦，斡天(tian)關，回斗柄，采藥物於(wu)恍(huang)惚杳冥之(zhi)鄉，行火候於(wu)無(wu)(wu)識無(wu)(wu)知(zhi)之(zhi)地(di)(di)，委志虛無(wu)(wu)，神(shen)明默運，雖天(tian)地(di)(di)鬼(gui)神(shen)，不可得而(er)測度，而(er)況于人(ren)乎？乃人(ren)不知(zhi)其中(zhong)奧妙，或以愚(yu)度圣(sheng)(sheng)(sheng)人(ren)，彼(bi)豈知(zhi)良賈深藏(zang)，若虛而(er)實有，不愚(yu)之(zhi)運用乎？當無(wu)(wu)為(wei)之(zhi)時，和光同塵(chen)，積(ji)功修德(de)，極往知(zhi)來，一叩百應(ying)，神(shen)通廣大，智慧無(wu)(wu)邊，而(er)人(ren)或以奇(qi)期圣(sheng)(sheng)(sheng)人(ren)，彼(bi)豈知(zhi)真(zhen)常應(ying)物，而(er)實非奇(qi)異(yi)之(zhi)行藏(zang)也。圣(sheng)(sheng)(sheng)人(ren)不愚(yu)，亦(yi)如時物文(wen)理之(zhi)哲，圣(sheng)(sheng)(sheng)人(ren)不奇(qi)，亦(yi)如天(tian)地(di)(di)文(wen)理不圣(sheng)(sheng)(sheng)。圣(sheng)(sheng)(sheng)人(ren)也，所參天(tian)地(di)(di)之(zhi)化育(yu)，而(er)德(de)配天(tian)地(di)(di)者也。

沉水入火，自取滅亡。

人之(zhi)慳貪(tan)恩(en)愛，如水(shui)(shui)淵(yuan)(yuan)也(ye)；酒色財氣(qi)，如火坑也(ye)。一切常(chang)人，不(bu)窮天地(di)造化之(zhi)道，不(bu)究圣(sheng)功性命之(zhi)學，自(zi)暴自(zi)棄，以假為(wei)真，以苦為(wei)樂，沉於水(shui)(shui)淵(yuan)(yuan)而不(bu)知，入於火坑而不(bu)曉(xiao)，自(zi)取滅亡，將誰咎乎(hu)？

自然之道靜，故(gu)(gu)天(tian)地萬(wan)物生。天(tian)地之道浸(jin)，故(gu)(gu)陰陽勝。陰陽推(tui)，而變化(hua)順矣。

大道(dao)無(wu)形(xing)，生(sheng)(sheng)育天(tian)地(di)；大道(dao)無(wu)名，長養萬(wan)物(wu)(wu)。無(wu)形(xing)無(wu)名，自(zi)然(ran)(ran)至靜(jing)之(zhi)(zhi)道(dao)。然(ran)(ran)靜(jing)者(zhe)動(dong)之(zhi)(zhi)基，靜(jing)極(ji)(ji)而(er)(er)(er)動(dong)，天(tian)地(di)萬(wan)物(wu)(wu)即於此而(er)(er)(er)生(sheng)(sheng)焉。一(yi)生(sheng)(sheng)天(tian)地(di)，而(er)(er)(er)天(tian)地(di)即得(de)自(zi)然(ran)(ran)之(zhi)(zhi)道(dao)以(yi)為道(dao)，故天(tian)地(di)之(zhi)(zhi)道(dao)浸(jin)(jin)。浸(jin)(jin)者(zhe)，浸(jin)(jin)潤漸(jian)入之(zhi)(zhi)謂，亦自(zi)然(ran)(ran)之(zhi)(zhi)義。惟(wei)其(qi)浸(jin)(jin)潤自(zi)然(ran)(ran)，動(dong)不離(li)靜(jing)，靜(jing)不離(li)動(dong)，一(yi)動(dong)一(yi)靜(jing)，互為其(qi)根，故陰(yin)陽(yang)(yang)(yang)勝(sheng)。動(dong)為陽(yang)(yang)(yang)，靜(jing)為陰(yin)，動(dong)極(ji)(ji)而(er)(er)(er)靜(jing)，靜(jing)極(ji)(ji)而(er)(er)(er)動(dong)，陰(yin)極(ji)(ji)生(sheng)(sheng)陽(yang)(yang)(yang)，陽(yang)(yang)(yang)極(ji)(ji)生(sheng)(sheng)陰(yin)，陰(yin)陽(yang)(yang)(yang)相(xiang)推，四時成序，萬(wan)物(wu)(wu)生(sheng)(sheng)成，或變(bian)或化(hua)，無(wu)不順之(zhi)(zhi)，造物(wu)(wu)者(zhe)豈有心於其(qi)間哉？蓋(gai)以(yi)自(zi)然(ran)(ran)之(zhi)(zhi)道(dao)無(wu)形(xing)，無(wu)形(xing)而(er)(er)(er)能變(bian)化(hua)，是以(yi)變(bian)化(hua)無(wu)窮(qiong)也。

是故圣人知自然之(zhi)(zhi)道不可違，因而制(zhi)之(zhi)(zhi)。至(zhi)靜(jing)之(zhi)(zhi)道，律歷所不能契(qi)。爰有奇器(qi)，是生萬象，八卦甲子，神機(ji)鬼(gui)藏。陰陽相勝(sheng)之(zhi)(zhi)術，昭昭乎盡(jin)乎象矣。

圣(sheng)人者(zhe)(zhe)(zhe)(zhe)，與(yu)天地合(he)其(qi)德者(zhe)(zhe)(zhe)(zhe)也(ye)。惟(wei)與(yu)天地合(he)德，故不(bu)違(wei)天地自(zi)然(ran)(ran)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，因而(er)(er)(er)(er)裁(cai)制變(bian)通(tong)，與(yu)天地同(tong)功用。何則(ze)？自(zi)然(ran)(ran)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，非(fei)色(se)非(fei)空，至(zhi)(zhi)(zhi)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)而(er)(er)(er)(er)含至(zhi)(zhi)(zhi)有(you)(you)(you)(you)(you)(you)(you)(you)，至(zhi)(zhi)(zhi)虛(xu)而(er)(er)(er)(er)含至(zhi)(zhi)(zhi)實(shi)，有(you)(you)(you)(you)(you)(you)(you)(you)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)兼該，虛(xu)實(shi)并應者(zhe)(zhe)(zhe)(zhe)也(ye)。故以(yi)(yi)(yi)(yi)言其(qi)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)，則(ze)虛(xu)空一氣，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)聲(sheng)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)臭，其(qi)為道(dao)(dao)(dao)也(ye)至(zhi)(zhi)(zhi)靜，靜至(zhi)(zhi)(zhi)於至(zhi)(zhi)(zhi)，雖(sui)律歷(li)之(zhi)(zhi)(zhi)(zhi)氣數，有(you)(you)(you)(you)(you)(you)(you)(you)所(suo)不(bu)能(neng)(neng)契。夫律歷(li)能(neng)(neng)契有(you)(you)(you)(you)(you)(you)(you)(you)形(xing)(xing)，不(bu)能(neng)(neng)契無(wu)(wu)(wu)(wu)(wu)(wu)(wu)形(xing)(xing)，至(zhi)(zhi)(zhi)靜則(ze)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)形(xing)(xing)矣，律歷(li)焉(yan)得而(er)(er)(er)(er)契之(zhi)(zhi)(zhi)(zhi)？[囟/比]陵師(shi)(shi)所(suo)謂(wei)有(you)(you)(you)(you)(you)(you)(you)(you)物先(xian)天地，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)名本寂寥者(zhe)(zhe)(zhe)(zhe)是(shi)也(ye)。以(yi)(yi)(yi)(yi)言其(qi)有(you)(you)(you)(you)(you)(you)(you)(you)，則(ze)造化(hua)(hua)(hua)不(bu)測，包羅(luo)一切，其(qi)為器(qi)也(ye)最奇(qi)，器(qi)至(zhi)(zhi)(zhi)於奇(qi)，是(shi)謂(wei)神器(qi)。神也(ye)者(zhe)(zhe)(zhe)(zhe)，妙萬物而(er)(er)(er)(er)為言者(zhe)(zhe)(zhe)(zhe)也(ye)。故萬象森羅(luo)，八(ba)卦相(xiang)(xiang)湯(tang)，甲子(zi)循(xun)環，神之(zhi)(zhi)(zhi)(zhi)伸機(ji)，鬼之(zhi)(zhi)(zhi)(zhi)屈藏，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)不(bu)盡在包容之(zhi)(zhi)(zhi)(zhi)中(zhong)。[囟/比]陵師(shi)(shi)所(suo)謂(wei)能(neng)(neng)為萬象主，不(bu)逐四時(shi)凋者(zhe)(zhe)(zhe)(zhe)是(shi)也(ye)。靜道(dao)(dao)(dao)者(zhe)(zhe)(zhe)(zhe)，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)名天地之(zhi)(zhi)(zhi)(zhi)始(shi)(shi)；神器(qi)者(zhe)(zhe)(zhe)(zhe)，有(you)(you)(you)(you)(you)(you)(you)(you)名萬物之(zhi)(zhi)(zhi)(zhi)母。老子(zi)所(suo)謂(wei)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)欲(yu)以(yi)(yi)(yi)(yi)觀(guan)其(qi)妙者(zhe)(zhe)(zhe)(zhe)，即觀(guan)其(qi)始(shi)(shi)也(ye)；有(you)(you)(you)(you)(you)(you)(you)(you)欲(yu)以(yi)(yi)(yi)(yi)觀(guan)其(qi)竅者(zhe)(zhe)(zhe)(zhe)，即觀(guan)其(qi)母也(ye)。非(fei)有(you)(you)(you)(you)(you)(you)(you)(you)不(bu)能(neng)(neng)成無(wu)(wu)(wu)(wu)(wu)(wu)(wu)，非(fei)觀(guan)竅難以(yi)(yi)(yi)(yi)觀(guan)妙。觀(guan)妙之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，萬有(you)(you)(you)(you)(you)(you)(you)(you)皆(jie)空，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)作無(wu)(wu)(wu)(wu)(wu)(wu)(wu)為；觀(guan)竅之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，陰(yin)陽(yang)變(bian)化(hua)(hua)(hua)，有(you)(you)(you)(you)(you)(you)(you)(you)修(xiu)(xiu)有(you)(you)(you)(you)(you)(you)(you)(you)證(zheng)。圣(sheng)人不(bu)違(wei)自(zi)然(ran)(ran)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)(dao)，因而(er)(er)(er)(er)制之(zhi)(zhi)(zhi)(zhi)，觀(guan)天道(dao)(dao)(dao)，執天行(xing)，從(cong)后(hou)天中(zhong)返先(xian)天，在殺機(ji)中(zhong)盜生機(ji)，顛倒五行(xing)，逆施造化(hua)(hua)(hua)，以(yi)(yi)(yi)(yi)陰(yin)養(yang)陽(yang)，以(yi)(yi)(yi)(yi)陽(yang)化(hua)(hua)(hua)陰(yin)，陽(yang)健陰(yin)順，陰(yin)陽(yang)混合(he)，由觀(guan)竅而(er)(er)(er)(er)至(zhi)(zhi)(zhi)觀(guan)妙，由神器(qi)而(er)(er)(er)(er)入至(zhi)(zhi)(zhi)靜，由勉強而(er)(er)(er)(er)抵自(zi)然(ran)(ran)，有(you)(you)(you)(you)(you)(you)(you)(you)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)一致，功力悉化(hua)(hua)(hua)，陰(yin)陽(yang)相(xiang)(xiang)勝(sheng)之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，昭(zhao)昭(zhao)乎進於色(se)象之(zhi)(zhi)(zhi)(zhi)外矣。要知此(ci)術(shu)(shu)非(fei)尋常之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，乃竊陰(yin)陽(yang)、奪造化(hua)(hua)(hua)之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，乃轉璇璣、脫生死(si)之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)。昔黃帝(di)修(xiu)(xiu)之(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)(er)乘龍上天；張葛許修(xiu)(xiu)之(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)(er)超凡入圣(sheng)；以(yi)(yi)(yi)(yi)至(zhi)(zhi)(zhi)拔(ba)宅(zhai)者(zhe)(zhe)(zhe)(zhe)八(ba)百，飛升者(zhe)(zhe)(zhe)(zhe)三(san)千，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)非(fei)由此(ci)道(dao)(dao)(dao)而(er)(er)(er)(er)成之(zhi)(zhi)(zhi)(zhi)。吁！陰(yin)符(fu)經三(san)百余(yu)字(zi)，句句甘露(lu)，字(zi)字(zi)珠玉，示性命(ming)不(bu)死(si)之(zhi)(zhi)(zhi)(zhi)方，開萬世修(xiu)(xiu)真(zhen)之(zhi)(zhi)(zhi)(zhi)路(lu)，天機(ji)大露(lu)，后(hou)世丹經子(zi)書，雖(sui)譬喻千般(ban)，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)非(fei)申明陰(yin)陽(yang)相(xiang)(xiang)勝(sheng)之(zhi)(zhi)(zhi)(zhi)術(shu)(shu)，有(you)(you)(you)(you)(you)(you)(you)(you)志(zhi)者(zhe)(zhe)(zhe)(zhe)若見(jian)此(ci)經，誠心敬閱，求(qiu)師(shi)(shi)一訣(jue)，倘能(neng)(neng)直下承當，大悟(wu)大徹，勤而(er)(er)(er)(er)行(xing)之(zhi)(zhi)(zhi)(zhi)，以(yi)(yi)(yi)(yi)應八(ba)百之(zhi)(zhi)(zhi)(zhi)讖，有(you)(you)(you)(you)(you)(you)(you)(you)何不(bu)可？