據(ju)說《陰(yin)符經(jing)》是唐(tang)朝著(zhu)名道士李筌(quan)在河南省(sheng)境內的(de)(de)(de)登(deng)封(feng)嵩山少室虎口巖石壁(bi)中發(fa)現的(de)(de)(de),此后(hou)才傳抄流(liu)行于世。根據(ju)李筌(quan)對本(ben)經(jing)典的(de)(de)(de)解釋著(zhu)作《黃帝陰(yin)符經(jing)疏》,可以把它的(de)(de)(de)內容(rong)概括為兩個部分(fen):首先(xian)講述觀察自然(ran)界及(ji)其發(fa)展變化的(de)(de)(de)客觀規律,所以,天性運行為自然(ran)規律,人(ren)心則順應自然(ran)規律;其次闡(chan)明(ming)了(le)天、地、人(ren)生殺(sha)(sha)的(de)(de)(de)變化情(qing)況,人(ren)的(de)(de)(de)生殺(sha)(sha)之氣的(de)(de)(de)和收,應與自然(ran)同步,才能把握好事(shi)物成功(gong)的(de)(de)(de)機(ji)遇。然(ran)后(hou),闡(chan)明(ming)人(ren)后(hou)天稟性巧拙的(de)(de)(de)生成和耳目口鼻的(de)(de)(de)正確運用,主要效法(fa)自然(ran)五(wu)行相生原則,修煉自身。
《神仙抱一 ——演道(dao)章上(shang)》
觀天(tian)之(zhi)(zhi)(zhi)(zhi)道,執天(tian)之(zhi)(zhi)(zhi)(zhi)行(xing),盡矣。天(tian)有五(wu)賊(zei),見之(zhi)(zhi)(zhi)(zhi)者昌。五(wu)賊(zei)在(zai)心,施行(xing)于(yu)天(tian)。宇宙在(zai)乎手,萬化生乎身(shen)。天(tian)性,人也(ye)(ye)。人心,機也(ye)(ye)。立天(tian)之(zhi)(zhi)(zhi)(zhi)道,以定(ding)人也(ye)(ye)。天(tian)發(fa)殺機,移星易宿。地(di)發(fa)殺機,龍蛇起陸。人發(fa)殺機,天(tian)地(di)反覆(fu)。天(tian)人合(he)發(fa),萬化定(ding)基。性有巧拙,可(ke)以伏(fu)藏(zang)。九竅之(zhi)(zhi)(zhi)(zhi)邪(xie),在(zai)乎三要,可(ke)以動(dong)靜。火(huo)生于(yu)木(mu),禍發(fa)必克。奸生于(yu)國,時動(dong)必潰。知之(zhi)(zhi)(zhi)(zhi)修之(zhi)(zhi)(zhi)(zhi),謂之(zhi)(zhi)(zhi)(zhi)圣人。天(tian)生天(tian)殺,道之(zhi)(zhi)(zhi)(zhi)理(li)也(ye)(ye)。
《富國安(an)民 ——演(yan)法(fa)章中》
天(tian)地,萬(wan)(wan)物(wu)之(zhi)盜。萬(wan)(wan)物(wu),人(ren)之(zhi)盜。人(ren),萬(wan)(wan)物(wu)之(zhi)盜。三(san)盜既宜,三(san)才既安。故曰(yue):“食其時,百骸理。動其機(ji),萬(wan)(wan)化安。”人(ren)知其神之(zhi)神,不(bu)(bu)知其不(bu)(bu)神所以神也。日月有(you)數,小大(da)有(you)定。圣功生焉,神明出(chu)焉。其盜機(ji)也,天(tian)下莫能(neng)見(jian),莫能(neng)知。君子得(de)之(zhi)固窮(qiong),小人(ren)得(de)之(zhi)輕命。
《強(qiang)兵戰勝 ——演(yan)術章下》
瞽者(zhe)善(shan)聽,聾者(zhe)善(shan)視(shi)。絕(jue)利一源,用師(shi)十倍。三(san)返晝夜,用師(shi)萬(wan)倍。心生(sheng)(sheng)(sheng)于(yu)物,死于(yu)物,機在(zai)目。天(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)無恩,而大恩生(sheng)(sheng)(sheng)。迅雷烈風,莫不(bu)蠢然。至(zhi)樂性余,至(zhi)靜性廉(lian)。天(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)至(zhi)私,用之(zhi)(zhi)(zhi)(zhi)(zhi)至(zhi)公。禽(qin)之(zhi)(zhi)(zhi)(zhi)(zhi)制在(zai)氣(qi)。生(sheng)(sheng)(sheng)者(zhe),死之(zhi)(zhi)(zhi)(zhi)(zhi)根(gen)。死者(zhe),生(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)根(gen)。恩生(sheng)(sheng)(sheng)于(yu)害,害生(sheng)(sheng)(sheng)于(yu)恩。愚人以(yi)(yi)天(tian)地(di)(di)文理(li)圣,我(wo)(wo)以(yi)(yi)時物文理(li)哲。人以(yi)(yi)愚虞(yu)圣,我(wo)(wo)以(yi)(yi)不(bu)愚虞(yu)圣。人以(yi)(yi)奇(qi)期圣,我(wo)(wo)以(yi)(yi)不(bu)奇(qi)期圣。沉水入火,自(zi)取(qu)滅亡。自(zi)然之(zhi)(zhi)(zhi)(zhi)(zhi)道靜,故(gu)(gu)天(tian)地(di)(di)萬(wan)物生(sheng)(sheng)(sheng)。天(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)道浸,故(gu)(gu)陰(yin)陽(yang)勝。陰(yin)陽(yang)推而變化順矣。圣人知自(zi)然之(zhi)(zhi)(zhi)(zhi)(zhi)道不(bu)可違(wei),因而制之(zhi)(zhi)(zhi)(zhi)(zhi)。至(zhi)靜之(zhi)(zhi)(zhi)(zhi)(zhi)道,律歷所(suo)不(bu)能契。爰有奇(qi)器,是生(sheng)(sheng)(sheng)萬(wan)象(xiang),八卦甲子,神(shen)機鬼藏。陰(yin)陽(yang)相勝之(zhi)(zhi)(zhi)(zhi)(zhi)術,昭(zhao)昭(zhao)乎(hu)盡(jin)乎(hu)象(xiang)矣。
陰(yin)符經(jing)(jing)三百(bai)余字(zi),其言(yan)深奧,其理精微(wei),鑿開混(hun)沌,剖(pou)析(xi)鴻(hong)濛,演造(zao)化之秘,闡性命之幽,為(wei)古今來修(xiu)道第一部(bu)真經(jing)(jing)。唐陸龜蒙謂(wei)黃(huang)(huang)帝(di)所(suo)(suo)著(zhu),宋陳(chen)淵謂(wei)黃(huang)(huang)帝(di)受於(wu)(wu)廣成(cheng)子(zi),朱文(wen)公亦(yi)(yi)謂(wei)黃(huang)(huang)帝(di)著(zhu),邵堯夫謂(wei)戰國時書(shu),程伊川又謂(wei)非商(shang)末(mo)即周末(mo)時書(shu)。其說紛紛,各述所(suo)(suo)知,究無定(ding)見(jian)。以(yi)予論之,世(shi)(shi)皆(jie)傳為(wei)黃(huang)(huang)帝(di)陰(yin)符經(jing)(jing),丹經(jing)(jing)子(zi)書(shu),俱謂(wei)陰(yin)符經(jing)(jing)系黃(huang)(huang)帝(di)所(suo)(suo)作,考(kao)之文(wen)字(zi),始於(wu)(wu)黃(huang)(huang)帝(di),興于唐虞夏商(shang),或(huo)者(zhe)黃(huang)(huang)帝(di)撰作,口(kou)口(kou)相傳,不(bu)記文(wen)字(zi),后世(shi)(shi)成(cheng)真仙侶(lv),筆(bi)之於(wu)(wu)書(shu),流傳世(shi)(shi)間,亦(yi)(yi)未可定(ding)。就其世(shi)(shi)傳之說,丹經(jing)(jing)之載,謂(wei)黃(huang)(huang)帝(di)著(zhu)之,亦(yi)(yi)無不(bu)可,但此書(shu)沿訛(e)已久,苦無善本,字(zi)句(ju)(ju)差錯者(zhe)極多,或(huo)借驪山老姥百(bai)言(yan)演道、百(bai)言(yan)演法(fa)、百(bai)言(yan)演術之說,紊亂圣(sheng)道,以(yi)盲(mang)引盲(mang);更有借伊呂張果子(zi)房孔明(ming)(ming)注語(yu)欺世(shi)(shi)惑人者(zhe),似此魚目混(hun)珠,指鹿為(wei)馬,大失真經(jing)(jing)妙(miao)旨。予于乾隆(long)四十四年,歲次(ci)己(ji)亥(hai),於(wu)(wu)南(nan)臺深處(chu),取諸家(jia)注本,校正字(zi)句(ju)(ju),細心斟酌(zhuo),略(lve)釋(shi)數語(yu),述其大意,掃邪救(jiu)正,以(yi)破(po)狂言(yan)亂語(yu)之弊,高(gao)明(ming)(ming)者(zhe)自(zi)能辨(bian)之。
時 大清嘉慶三年歲(sui)次(ci)戊午九(jiu)月九(jiu)日棲云山素樸散人(ren)悟元子劉一(yi)明敘於自(zi)在(zai)窩中
陰符(fu)經者,黃帝演(yan)道(dao)書也。而談兵之(zhi)(zhi)家,視為(wei)天(tian)時孤虛旺相之(zhi)(zhi)理,人事進退(tui)存亡之(zhi)(zhi)因,即緇(zi)黃之(zhi)(zhi)流,淺窺圣(sheng)經,謬為(wei)注疏者亦不(bu)(bu)少,不(bu)(bu)幾誤璞為(wei)鼠,以青(qing)作黃乎(hu)?我悟元(yuan)老師,造性命之(zhi)(zhi)精,證天(tian)人之(zhi)(zhi)奧,體古(gu)圣(sheng)覺世之(zhi)(zhi)婆(po)心,思發其(qi)覆,憫后學(xue)窮理而無(wu)門(men),詳為(wei)之(zhi)(zhi)解(jie),掃諸說之(zhi)(zhi)悖(bei)謬,詮(quan)陰符(fu)之(zhi)(zhi)肯綮,其(qi)中(zhong)盡(jin)性至命之(zhi)(zhi)學(xue),有為(wei)無(wu)為(wei)之(zhi)(zhi)理,靡(mi)不(bu)(bu)詳明且(qie)備,將數千年埋沒之(zhi)(zhi)陰符(fu),至今原旨畢露,而無(wu)余蘊矣(yi)。經云:觀天(tian)之(zhi)(zhi)道(dao),執天(tian)之(zhi)(zhi)行(xing),盡(jin)矣(yi)。仆則曰:圣(sheng)經之(zhi)(zhi)精,圣(sheng)道(dao)之(zhi)(zhi)微,盡(jin)矣(yi)。
大清(qing)嘉慶三年歲次戊午九(jiu)月九(jiu)日 受業(ye)門人 王附青 云峰甫 沐手敬題 軒(xuan)轅黃帝(di)著
洮陽門人 張陽全 校閱
悟元(yuan)子 劉一明 注
后學(xue) 陶鑄靈 重刊
陰者,暗也,默(mo)也,人莫能見(jian),莫能知(zhi),而(er)己獨(du)見(jian)獨(du)知(zhi)之(zhi)謂(wei)(wei);符(fu)者,契(qi)(qi)也,兩而(er)相合(he)(he),彼此如一(yi)之(zhi)謂(wei)(wei);經(jing)者,徑也,道(dao)也,常(chang)也,常(chang)行之(zhi)道(dao),經(jing)久不易之(zhi)謂(wei)(wei)。陰符(fu)經(jing)即神明(ming)暗運,默(mo)契(qi)(qi)造(zao)化之(zhi)道(dao)。默(mo)契(qi)(qi)造(zao)化,則人與天(tian)合(he)(he),一(yi)動(dong)一(yi)靜,皆(jie)是天(tian)機,人亦一(yi)天(tian)矣。上中(zhong)下(xia)三(san)篇,無非申明(ming)陰符(fu)經(jing)三(san)字,會得陰符(fu)經(jing)三(san)字,則三(san)篇大(da)意可推而(er)知(zhi)矣。
觀天之(zhi)道(dao),執天之(zhi)行,盡(jin)矣。
性(xing)命之(zhi)(zhi)(zhi)(zhi)道(dao)(dao),一(yi)(yi)天道(dao)(dao)也(ye)(ye)。天之(zhi)(zhi)(zhi)(zhi)道(dao)(dao),陰(yin)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)耳(er)。修道(dao)(dao)者(zhe)(zhe)能知天道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)奧妙,而神明(ming)默(mo)運,竊(qie)陰(yin)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)氣(qi),奪(duo)造化之(zhi)(zhi)(zhi)(zhi)權,可以(yi)(yi)(yi)長(chang)生不(bu)(bu)死,可以(yi)(yi)(yi)無生無死,然其最要(yao)處(chu),則在能觀(guan)(guan)(guan)能執(zhi)耳(er)。何謂觀(guan)(guan)(guan)?格物致知之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)(guan),極深研(yan)幾之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)(guan),心(xin)知神會(hui)之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)(guan),回光(guang)返照之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)(guan),不(bu)(bu)隱不(bu)(bu)瞞之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)(guan);何謂執(zhi)?專心(xin)致志之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi),身體力行之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi),愈久愈力之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi),無過不(bu)(bu)及之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi),始(shi)終如一(yi)(yi)之(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi)。觀(guan)(guan)(guan)天道(dao)(dao),無為(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)功(gong),頓悟也(ye)(ye),所(suo)以(yi)(yi)(yi)了(le)(le)性(xing);執(zhi)天行,有(you)為(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)學,漸修也(ye)(ye),所(suo)以(yi)(yi)(yi)了(le)(le)命。能觀(guan)(guan)(guan)能執(zhi),用陰(yin)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao)以(yi)(yi)(yi)脫陰(yin)陽(yang)(yang),依世間法而出(chu)世間,性(xing)命俱(ju)了(le)(le),心(xin)法兩忘,超出(chu)天地(di),永劫長(chang)存,只(zhi)此二(er)句(ju),即是(shi)成(cheng)仙成(cheng)佛之(zhi)(zhi)(zhi)(zhi)天梯,為(wei)(wei)(wei)(wei)圣為(wei)(wei)(wei)(wei)賢之(zhi)(zhi)(zhi)(zhi)大道(dao)(dao),外此者(zhe)(zhe),皆是(shi)旁門(men)曲徑,邪說(shuo)淫辭,故曰盡矣。
天有(you)五賊(zei),見之(zhi)者昌。
五賊(zei)(zei)(zei)(zei)(zei)者,金(jin)木(mu)(mu)(mu)水(shui)(shui)火(huo)土(tu)也(ye)。天以(yi)(yi)陰陽五行(xing)化(hua)生(sheng)(sheng)萬物,氣(qi)以(yi)(yi)成(cheng)形,而人(ren)即(ji)受此氣(qi)以(yi)(yi)生(sheng)(sheng)以(yi)(yi)長,但自陽極(ji)生(sheng)(sheng)陰,先天入於(wu)后天,五行(xing)不能和合,自相賊(zei)(zei)(zei)(zei)(zei)害,各一(yi)其(qi)性,木(mu)(mu)(mu)以(yi)(yi)金(jin)為(wei)賊(zei)(zei)(zei)(zei)(zei),金(jin)以(yi)(yi)火(huo)為(wei)賊(zei)(zei)(zei)(zei)(zei),火(huo)以(yi)(yi)水(shui)(shui)為(wei)賊(zei)(zei)(zei)(zei)(zei),水(shui)(shui)以(yi)(yi)土(tu)為(wei)賊(zei)(zei)(zei)(zei)(zei),土(tu)以(yi)(yi)木(mu)(mu)(mu)為(wei)賊(zei)(zei)(zei)(zei)(zei),是謂(wei)天之(zhi)(zhi)(zhi)五賊(zei)(zei)(zei)(zei)(zei)也(ye)。惟此五賊(zei)(zei)(zei)(zei)(zei),百姓日(ri)用(yong)而不知,順行(xing)其(qi)氣(qi),以(yi)(yi)故生(sheng)(sheng)而死,死而生(sheng)(sheng),生(sheng)(sheng)死不已。若(ruo)有見之(zhi)(zhi)(zhi)者,逆施造化(hua),顛倒(dao)五行(xing),金(jin)本(ben)克(ke)木(mu)(mu)(mu),木(mu)(mu)(mu)反(fan)因(yin)(yin)之(zhi)(zhi)(zhi)而成(cheng)器(qi);木(mu)(mu)(mu)本(ben)克(ke)土(tu),土(tu)反(fan)因(yin)(yin)之(zhi)(zhi)(zhi)而生(sheng)(sheng)榮;土(tu)本(ben)克(ke)水(shui)(shui),水(shui)(shui)反(fan)因(yin)(yin)之(zhi)(zhi)(zhi)而不泛;水(shui)(shui)本(ben)克(ke)火(huo),火(huo)反(fan)因(yin)(yin)之(zhi)(zhi)(zhi)而不燥;火(huo)本(ben)克(ke)金(jin),金(jin)反(fan)因(yin)(yin)之(zhi)(zhi)(zhi)而生(sheng)(sheng)明;克(ke)中有生(sheng)(sheng),五賊(zei)(zei)(zei)(zei)(zei)轉(zhuan)而為(wei)五寶,一(yi)氣(qi)混然,還元(yuan)返本(ben),豈不昌乎!
五(wu)賊在心,施行于天。宇宙在乎(hu)手(shou),萬(wan)化生乎(hu)身(shen)。
人秉五(wu)(wu)行之(zhi)氣而(er)生(sheng)身,身中(zhong)即具五(wu)(wu)行之(zhi)氣。然(ran)心(xin)(xin)(xin)者(zhe)身之(zhi)主,身者(zhe)心(xin)(xin)(xin)之(zhi)室,五(wu)(wu)賊在身,實(shi)在心(xin)(xin)(xin)也。但(dan)心(xin)(xin)(xin)有人心(xin)(xin)(xin)道心(xin)(xin)(xin)之(zhi)分;人心(xin)(xin)(xin)用事,則五(wu)(wu)賊發而(er)為(wei)喜怒哀樂欲之(zhi)五(wu)(wu)物;道心(xin)(xin)(xin)用事,則五(wu)(wu)賊變而(er)為(wei)仁(ren)義禮智信之(zhi)五(wu)(wu)德。若能觀天而(er)明(ming)五(wu)(wu)行之(zhi)消息(xi),以(yi)道心(xin)(xin)(xin)為(wei)運用,一步一趨,盡出於天而(er)不由人,宇(yu)宙雖大,如在手掌之(zhi)中(zhong);萬化雖多,不出一身之(zhi)內(nei);攢(zan)五(wu)(wu)行而(er)合(he)四象,以(yi)了性命,可不難矣(yi)。
天性,人也(ye)。人心,機也(ye)。立天之道(dao),以定(ding)人也(ye)。
天(tian)(tian)性者(zhe)(zhe),天(tian)(tian)賦之(zhi)性,即(ji)(ji)真如之(zhi)性,所(suo)(suo)謂真心(xin),不(bu)識不(bu)知,順帝之(zhi)則,而(er)人得(de)以(yi)為人者(zhe)(zhe)是(shi)也;人心(xin)者(zhe)(zhe),氣質(zhi)之(zhi)性,即(ji)(ji)知識之(zhi)性,所(suo)(suo)謂機心(xin),見(jian)景(jing)生(sheng)情(qing),隨風揚波(bo),而(er)人因之(zhi)有(you)生(sheng)有(you)死者(zhe)(zhe)是(shi)也。天(tian)(tian)性者(zhe)(zhe),天(tian)(tian)機,即(ji)(ji)是(shi)天(tian)(tian)道;人心(xin)者(zhe)(zhe),人機,即(ji)(ji)是(shi)人道。守(shou)天(tian)(tian)機者(zhe)(zhe)存,順人機者(zhe)(zhe)亡。惟大圣人觀天(tian)(tian)道,執天(tian)(tian)行,中立(li)不(bu)倚(yi),寂然不(bu)動,感而(er)遂通,修真性而(er)化(hua)氣性,守(shou)天(tian)(tian)道而(er)定人心(xin),不(bu)使有(you)一毫客(ke)氣雜(za)於方寸之(zhi)內也。
天發(fa)(fa)殺機(ji),移星(xing)易宿;地(di)發(fa)(fa)殺機(ji),龍(long)蛇(she)起(qi)陸;人(ren)發(fa)(fa)殺機(ji),天地(di)反(fan)覆;天人(ren)合發(fa)(fa),萬變定基(ji)。
殺機者,陰(yin)(yin)(yin)肅(su)之(zhi)氣(qi),所以傷(shang)物(wu)(wu)也(ye);然無陰(yin)(yin)(yin)不能生陽,非殺無以衛生,故天(tian)之(zhi)殺機一(yi)發,則(ze)周而復(fu)始,而星宿移(yi)轉,斗柄回(hui)寅;地之(zhi)殺機一(yi)發,則(ze)剝極(ji)而復(fu),龍蛇起陸,靜(jing)極(ji)又(you)動;惟人(ren)也(ye)亦俱一(yi)天(tian)地也(ye),亦有此陰(yin)(yin)(yin)陽也(ye),若能效(xiao)天(tian)法地,運動殺機,則(ze)五行(xing)顛倒而地天(tian)交泰,何則(ze)?人(ren)心若與天(tian)心合(he),顛倒陰(yin)(yin)(yin)陽只片時。天(tian)時人(ren)事(shi)合(he)而一(yi)之(zhi),則(ze)萬物(wu)(wu)變化之(zhi)根基即於此而定矣。中庸(yong)所謂(wei)致中和(he),天(tian)地位焉(yan),萬物(wu)(wu)育焉(yan)者,即此也(ye)。
性有(you)巧拙,可(ke)以伏藏。
人秉陰陽之(zhi)氣以成形,具良知良能(neng)以為(wei)性(xing)(xing),性(xing)(xing)無不善,而(er)氣有清(qing)濁(zhuo)。秉氣清(qing)者(zhe)為(wei)巧,秉氣濁(zhuo)者(zhe)為(wei)拙。性(xing)(xing)巧者(zhe)多機謀(mou),性(xing)(xing)拙者(zhe)多貪癡。巧性(xing)(xing)拙性(xing)(xing)皆(jie)系氣質(zhi)之(zhi)性(xing)(xing),人心主(zhu)事,非(fei)本來(lai)之(zhi)天(tian)性(xing)(xing)。修真之(zhi)道,采(cai)先天(tian),化后天(tian),而(er)一切巧拙之(zhi)性(xing)(xing),皆(jie)伏藏而(er)不用矣。
九(jiu)竅之邪,在(zai)乎三要,可(ke)以(yi)動靜(jing)。
九(jiu)竅(qiao)者(zhe),人身上七竅(qiao),下二竅(qiao)也;三(san)(san)要者(zhe),耳目口也。人身九(jiu)竅(qiao)皆(jie)受邪(xie)之(zhi)(zhi)處(chu),而九(jiu)竅(qiao)之(zhi)(zhi)中,惟耳目口三(san)(san)者(zhe)為招邪(xie)之(zhi)(zhi)要口,耳聽聲(sheng)則(ze)精搖,目視色則(ze)神馳,口多(duo)言則(ze)氣散,精氣神一傷,則(ze)全身衰(shuai)敗,性(xing)命未(wei)有不(bu)(bu)喪者(zhe)。人能收(shou)視,返聽,希言,閉其(qi)要口,委(wei)志虛無,內念不(bu)(bu)出(chu),外念不(bu)(bu)入,精氣神三(san)(san)品大藥凝(ning)結不(bu)(bu)散,九(jiu)竅(qiao)可(ke)以(yi)動,可(ke)以(yi)靜,動之(zhi)(zhi)靜之(zhi)(zhi),盡是天機,并無人機,更何(he)有邪(xie)氣之(zhi)(zhi)不(bu)(bu)消滅哉!
火(huo)生(sheng)于木,禍發必克;奸生(sheng)于國,時動必潰。知之修之,謂之圣(sheng)人。
火(huo)喻(yu)邪心,木(mu)喻(yu)性(xing)(xing),奸譬(pi)陰惡,國譬(pi)身(shen)。木(mu)本生火(huo),火(huo)發而(er)禍及木(mu),則木(mu)克;邪生於(wu)心,邪發而(er)禍及心,則性(xing)(xing)亂(luan);國中有奸,奸動而(er)潰(kui)其國,則國亡;陰藏於(wu)身(shen),陰盛而(er)敗其身(shen),則命傾(qing);身(shen)心受累,性(xing)(xing)命隨之,於(wu)此而(er)知潛修密煉,觀天(tian)道,執天(tian)行(xing),降伏身(shen)心,保全性(xing)(xing)命,不為后天(tian)五行(xing)所拘者,非圣(sheng)人其誰(shui)與歸(gui)?
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《陰(yin)符(fu)經(jing)(jing)》即是(shi)《遁甲(jia)經(jing)(jing)》的(de)(de)元始經(jing)(jing)笈(ji),不為后世(shi)所(suo)知,多(duo)被誤解(jie)作道家修煉(lian)之術的(de)(de)丹經(jing)(jing),總是(shi)牽強附會,文不對(dui)題,斷章取義,雜湊(cou)成文,不能全文貫(guan)通(tong),首尾一氣。今用“遁甲(jia)”揭其(qi)秘,一氣貫(guan)注,層次(ci)井然(ran),全文通(tong)暢(chang),豁然(ran)冰釋,樂與愛(ai)好者共賞之。
經曰:觀天之(zhi)道,執天之(zhi)行(xing),盡矣(yi)。
此節是(shi)(shi)全經(jing)之總綱(gang),學(xue)說之根(gen)據。高度概括了《陰符經(jing)》總體內容(rong),故曰:“盡(jin)矣”。“觀天(tian)之道”謂“天(tian)之道”用“觀”而取得。不但有(you)其(qi)客觀根(gen)據,而且有(you)其(qi)具體方法,而非空(kong)洞理論。自(zi)有(you)古(gu)天(tian)文(wen)學(xue)內容(rong),包括古(gu)代星(xing)占學(xue)在內。但全文(wen)中并未(wei)提及(ji)三(san)垣二十(shi)八(ba)(ba)宿,五星(xing)凌犯等星(xing)占天(tian)象內容(rong)之事。由是(shi)(shi)可(ke)知,《陰符》著者是(shi)(shi)從星(xing)占學(xue)的(de)(de)另(ling)一(yi)分支,以天(tian)象實體運動為依據,即是(shi)(shi)應(ying)用天(tian)道運行規律所(suo)反映(ying)出的(de)(de)干支八(ba)(ba)卦(gua),建立起一(yi)門有(you)天(tian)道依據的(de)(de)數術系(xi)統(tong)遁(dun)甲式(shi)體系(xi)。經(jing)文(wen)明示(shi)“爰有(you)奇(qi)器,是(shi)(shi)生萬象,八(ba)(ba)卦(gua)甲子(zi),神機(ji)鬼藏(zang),陰陽相勝之術昭(zhao)昭(zhao)乎(hu)進乎(hu)象矣。”就是(shi)(shi)遁(dun)甲式(shi)的(de)(de)明證。
中國古代一切(qie)傳統學(xue)術,皆是首重天道,遁(dun)甲(jia)式亦(yi)不(bu)(bu)(bu)能例外。但與六壬(ren)(ren)、太(tai)乙(yi)之(zhi)術不(bu)(bu)(bu)同,各(ge)(ge)有(you)其特色(se)。合稱“三式”之(zhi)學(xue)。遁(dun)甲(jia)以九(jiu)宮為框(kuang)架(jia),六壬(ren)(ren)以十二地(di)(di)支(zhi)(zhi)為框(kuang)架(jia),太(tai)乙(yi)以九(jiu)宮十六神為框(kuang)架(jia)。太(tai)乙(yi)占(zhan)國運,遁(dun)甲(jia)占(zhan)兵(bing)機,六壬(ren)(ren)占(zhan)百事,各(ge)(ge)有(you)重點,亦(yi)各(ge)(ge)無不(bu)(bu)(bu)占(zhan),然均不(bu)(bu)(bu)離以“干(gan)支(zhi)(zhi)”為根據(ju)。古人發明“干(gan)支(zhi)(zhi)”頗不(bu)(bu)(bu)容易(yi)。看起來很簡單,要知其所以然和探索其客觀根據(ju)就(jiu)不(bu)(bu)(bu)容易(yi)。不(bu)(bu)(bu)論醫卜星相,天文(wen)地(di)(di)理,宗教(jiao)神學(xue)等等,無有(you)不(bu)(bu)(bu)涉及干(gan)支(zhi)(zhi)者。
“干支”是古天文(wen)學(xue)家研(yan)究(jiu)的(de)(de)(de)(de)成果結(jie)晶,是天體(ti)運行(xing)規律的(de)(de)(de)(de)高(gao)度(du)反映。它(ta)在天文(wen)學(xue)中(zhong)(zhong)的(de)(de)(de)(de)客觀根據尚未(wei)引起研(yan)究(jiu)者的(de)(de)(de)(de)足(zu)夠重視,故不(bu)見(jian)有(you)人具(ju)體(ti)揭(jie)示。各著作之中(zhong)(zhong),包括天文(wen)學(xue)史之中(zhong)(zhong),皆多從說文(wen)解字訓(xun)詁考釋,卻缺乏從古天文(wen)學(xue)中(zhong)(zhong)具(ju)體(ti)落實。遂至(zhi)認(ren)為(wei)(wei)干支屬抽(chou)象概(gai)念,記時符(fu)號而已,其實質卻鮮(xian)為(wei)(wei)人知。將本(ben)來科學(xue)的(de)(de)(de)(de)東西,未(wei)能(neng)加以充分認(ren)識,反而被誤認(ren)為(wei)(wei)是甚至(zhi)肯定是“唯心”的(de)(de)(de)(de)和“迷(mi)信”的(de)(de)(de)(de)東西。
“八(ba)(ba)卦(gua)(gua)(gua)”是(shi)(shi)形(xing)象(xiang)思維和(he)邏輯推(tui)理所應用(yong)(yong)的(de)(de)(de)符(fu)號(hao)系(xi)統,用(yong)(yong)之以通神明之德,以類萬(wan)物之情。在遁甲(jia)(jia)式(shi)(shi)中,八(ba)(ba)卦(gua)(gua)(gua)通天(tian)(tian)(tian)地人三盤之體,其(qi)側(ce)重(zhong)在于(yu)“空(kong)間(jian)”方(fang)(fang)(fang)位(wei)(wei)的(de)(de)(de)反(fan)映(ying)和(he)事物形(xing)象(xiang)的(de)(de)(de)歸(gui)屬。自(zi)宋(song)代而后,八(ba)(ba)卦(gua)(gua)(gua)又有(you)先后天(tian)(tian)(tian)之分(fen)。遁甲(jia)(jia)式(shi)(shi)所用(yong)(yong)為后天(tian)(tian)(tian)文(wen)王八(ba)(ba)卦(gua)(gua)(gua),未提先天(tian)(tian)(tian)伏羲(xi)八(ba)(ba)卦(gua)(gua)(gua)。可(ke)(ke)知(zhi)《陰符(fu)》所用(yong)(yong)自(zi)應是(shi)(shi)“文(wen)王后天(tian)(tian)(tian)八(ba)(ba)卦(gua)(gua)(gua)”無疑(yi)。《陰符(fu)經》所用(yong)(yong)八(ba)(ba)卦(gua)(gua)(gua)甲(jia)(jia)子,雖(sui)是(shi)(shi)時(shi)空(kong)統一的(de)(de)(de),但又是(shi)(shi)有(you)所側(ce)重(zhong)的(de)(de)(de)。干(gan)支(zhi)雖(sui)可(ke)(ke)表(biao)(biao)示空(kong)間(jian)方(fang)(fang)(fang)位(wei)(wei),其(qi)重(zhong)點(dian)乃在于(yu)“時(shi)間(jian)”的(de)(de)(de)反(fan)映(ying)。八(ba)(ba)卦(gua)(gua)(gua)雖(sui)可(ke)(ke)表(biao)(biao)示時(shi)間(jian),其(qi)要端多主于(yu)“空(kong)間(jian)”方(fang)(fang)(fang)位(wei)(wei)的(de)(de)(de)反(fan)映(ying)。故自(zi)古皆采用(yong)(yong)干(gan)支(zhi)記時(shi),而不(bu)用(yong)(yong)八(ba)(ba)卦(gua)(gua)(gua)記時(shi)。《遁甲(jia)(jia)》用(yong)(yong)八(ba)(ba)卦(gua)(gua)(gua)作“三盤”的(de)(de)(de)定位(wei)(wei)式(shi)(shi),天(tian)(tian)(tian)干(gan)從中順逆演布,體現時(shi)空(kong)統一的(de)(de)(de)變化(hua)模擬。可(ke)(ke)見古人立法的(de)(de)(de)合理性(xing)及其(qi)智慧的(de)(de)(de)陳跡。用(yong)(yong)圖以明之。
“執(zhi)天(tian)之(zhi)行(xing)”,即是根據“觀天(tian)道(dao)”所(suo)獲的(de)天(tian)道(dao)運行(xing)規律(lv)的(de)記時(shi)“干支”為依據,法天(tian)則地演布(bu)奇門,得(de)出千變萬(wan)化之(zhi)一幕(mu),用作預測(ce)和決策(ce)的(de)行(xing)事(shi)指導,爭取計劃的(de)勝(sheng)利。故曰:“執(zhi)天(tian)之(zhi)行(xing)盡(jin)矣”。是有(you)具(ju)體數術(shu)內容(rong)的(de),而非空(kong)洞(dong)詞句。
(二)
故天(tian)有五(wu)賊,見(jian)之者昌;五(wu)賊在心,施行于天(tian);宇宙在乎手,萬化生乎身。
此節從總綱而展開論述。“故(gu)”即所以,乃申述“觀天之(zhi)道”的具體內容。
“天(tian)(tian)(tian)(tian)(tian)有(you)五(wu)賊(zei)(zei)”之(zhi)“賊(zei)(zei)”,即(ji)盜賊(zei)(zei)之(zhi)“賊(zei)(zei)”。賊(zei)(zei)與(yu)盜對(dui),經文(wen)中(zhong)(zhong)有(you)“五(wu)賊(zei)(zei)三盜”之(zhi)說。“賊(zei)(zei)”為(wei)(wei)明(ming)(ming)取(qu)強奪,“盜”為(wei)(wei)暗(an)地(di)偷(tou)竊。即(ji)指盜竊天(tian)(tian)(tian)(tian)(tian)機有(you)明(ming)(ming)暗(an)兩個方(fang)面(mian)。有(you)形(xing)象思維(wei)與(yu)理化思維(wei),皆有(you)具體內容。天(tian)(tian)(tian)(tian)(tian)之(zhi)五(wu)賊(zei)(zei)即(ji)金(jin)木(mu)水火土五(wu)星(xing)(xing)在天(tian)(tian)(tian)(tian)(tian)道中(zhong)(zhong)運(yun)行,占星(xing)(xing)家可以明(ming)(ming)白(bai)地(di)觀察到它(ta)們順逆留伏的(de)運(yun)行,沖巳(si)凌犯(fan)的(de)現象,芒角動(dong)搖的(de)狀態,以及隱顯(xian)五(wu)色,九洲(zhou)分野等(deng),與(yu)人間社會相聯系,作出災(zai)祥(xiang)的(de)判斷。在《唐(tang)開(kai)元占經》《太(tai)白(bai)陰經》《乙巳(si)占》《蘭臺(tai)秘苑》和《天(tian)(tian)(tian)(tian)(tian)文(wen)大成》《歷代(dai)天(tian)(tian)(tian)(tian)(tian)文(wen)律歷等(deng)志》中(zhong)(zhong)有(you)豐富的(de)記載。但(dan)是(shi),《陰符經》著(zhu)者(zhe)明(ming)(ming)顯(xian)地(di)是(shi)“星(xing)(xing)占術”的(de)另一分支(zhi),不(bu)用(yong)(yong)(yong)守(shou)候靈臺(tai)(觀測臺(tai))的(de)辛苦(ku),只從古天(tian)(tian)(tian)(tian)(tian)文(wen)家精辟創作反映“天(tian)(tian)(tian)(tian)(tian)道”規(gui)律的(de)“干(gan)(gan)支(zhi)”這個天(tian)(tian)(tian)(tian)(tian)機來推(tui)演,從形(xing)象思維(wei)飛躍到理性思維(wei)。諸(zhu)如“六(liu)壬”“太(tai)乙”“子平”等(deng)等(deng)數術,無不(bu)根據(ju)干(gan)(gan)支(zhi)來推(tui)演。特(te)別(bie)是(shi)《遁(dun)甲》式,將天(tian)(tian)(tian)(tian)(tian)道運(yun)行中(zhong)(zhong)的(de)金(jin)木(mu)水火土五(wu)行星(xing)(xing)和天(tian)(tian)(tian)(tian)(tian)體空間定位的(de)九天(tian)(tian)(tian)(tian)(tian)星(xing)(xing),作為(wei)(wei)天(tian)(tian)(tian)(tian)(tian)道規(gui)律的(de)客觀依據(ju),用(yong)(yong)(yong)干(gan)(gan)支(zhi)五(wu)行和九星(xing)(xing)用(yong)(yong)(yong)作天(tian)(tian)(tian)(tian)(tian)機全(quan)息的(de)模擬。《煙(yan)波(bo)釣叟歌》曰:“庚為(wei)(wei)太(tai)白(bai)丙(bing)熒(ying)惑(huo)”,即(ji)是(shi)以“庚”逮捕太(tai)白(bai)金(jin)星(xing)(xing),“丙(bing)”代(dai)表(biao)熒(ying)惑(huo)火星(xing)(xing)。這就充分證明(ming)(ming)遁(dun)甲是(shi)用(yong)(yong)(yong)天(tian)(tian)(tian)(tian)(tian)干(gan)(gan)五(wu)行代(dai)表(biao)天(tian)(tian)(tian)(tian)(tian)文(wen)行星(xing)(xing)的(de)事實(shi)。這種方(fang)法,既(ji)本(ben)于天(tian)(tian)(tian)(tian)(tian)道,又(you)不(bu)用(yong)(yong)(yong)守(shou)候靈臺(tai)的(de)辛苦(ku),僅用(yong)(yong)(yong)干(gan)(gan)支(zhi)八卦推(tui)演,即(ji)可得到預測效果。《煙(yan)波(bo)釣叟歌》又(you)說:“白(bai)入熒(ying)兮(xi)賊(zei)(zei)即(ji)來,熒(ying)入白(bai)兮(xi)賊(zei)(zei)需滅”,這里不(bu)但(dan)證明(ming)(ming)“遁(dun)甲”是(shi)以天(tian)(tian)(tian)(tian)(tian)干(gan)(gan)五(wu)行代(dai)表(biao)金(jin)木(mu)水火土五(wu)個行星(xing)(xing),同(tong)時(shi)又(you)證明(ming)(ming)了(le)“遁(dun)甲”是(shi)用(yong)(yong)(yong)五(wu)行代(dai)表(biao)五(wu)賊(zei)(zei)之(zhi)事,與(yu)《陰符經》的(de)隱秘若合符契。
“見之(zhi)(zhi)者(zhe)(zhe)昌(chang)”;昌(chang),明(ming)也。遁甲式(shi)重天盤又重天干,唯天干明(ming)布天地(di)盤之(zhi)(zhi)中,一(yi)見而(er)知(zhi)(zhi),故曰(yue)“見之(zhi)(zhi)者(zhe)(zhe)昌(chang)(明(ming))”,而(er)地(di)支無(wu)定(ding)住,藏于九(jiu)宮之(zhi)(zhi)內(nei),靠順逆(ni)推演方可(ke)知(zhi)(zhi)道,是說代表五(wu)行的(de)天干有(you)(you)明(ming)顯(xian)的(de)位置,一(yi)見可(ke)知(zhi)(zhi),而(er)不(bu)與地(di)支情況相同。故曰(yue)“天有(you)(you)五(wu)賊(zei),見之(zhi)(zhi)者(zhe)(zhe)昌(chang)。”昌(chang),明(ming)也,明(ming)白其吉兇以定(ding)趨避之(zhi)(zhi)行動(dong)也。
“五賊(zei)在(zai)心(xin),施(shi)行(xing)于(yu)(yu)天(tian)”,是說三奇(qi)六(liu)儀(即(ji)乙丙丁三奇(qi),戊己庚辛壬癸六(liu)儀,均指天(tian)干而(er)言),按規(gui)定(ding)之陰九(jiu)局(ju)陽九(jiu)局(ju)順(shun)逆演布法則熟(shu)記于(yu)(yu)心(xin)中,即(ji)是“五賊(zei)在(zai)心(xin)”。演布時將三奇(qi)六(liu)儀這一(yi)連串的天(tian)干或(huo)順(shun)或(huo)逆,按用局(ju)規(gui)定(ding)排布在(zai)天(tian)盤(pan)上(shang),故(gu)曰“施(shi)行(xing)于(yu)(yu)天(tian)”。地盤(pan)亦(yi)同樣(yang)布天(tian)干,其局(ju)法定(ding)體,從(cong)天(tian)道(dao)中來。地盤(pan)不動,唯天(tian)盤(pan)動(視運動)。也即(ji)是法天(tian)則地的模擬。
“宇宙在(zai)乎手,萬化(hua)生(sheng)乎身(shen)”。上(shang)(shang)下四(si)方(fang)謂(wei)之宇,指(zhi)空間。古(gu)往(wang)今(jin)來謂(wei)之宙,指(zhi)時間。“在(zai)乎手”,即(ji)是在(zai)掌(zhang)(zhang)(zhang)上(shang)(shang)運算(suan)的(de)(de)古(gu)法(fa),以九宮(gong)八(ba)卦為(wei)定(ding)位,代(dai)表(biao)空間,用記時干支代(dai)表(biao)時間,在(zai)掌(zhang)(zhang)(zhang)上(shang)(shang)輪(lun)算(suan);古(gu)人(ren)稱為(wei)“掌(zhang)(zhang)(zhang)訣”。《煙波釣叟歌》說:“先(xian)須(xu)掌(zhang)(zhang)(zhang)上(shang)(shang)排(pai)九宮(gong),縱(zong)橫十五(wu)在(zai)其中。次(ci)將八(ba)卦論八(ba)節(jie),一(yi)(yi)氣統三(san)為(wei)正(zheng)宗。陰(yin)陽兩遁分順(shun)逆,一(yi)(yi)氣三(san)元(yuan)人(ren)莫測,五(wu)日都來換一(yi)(yi)元(yuan),接氣超神(shen)為(wei)準的(de)(de)”。一(yi)(yi)般流傳的(de)(de)掌(zhang)(zhang)(zhang)式多是用的(de)(de)“邊九宮(gong)”法(fa)。“活盤(pan)法(fa)”上(shang)(shang)掌(zhang)(zhang)(zhang),必須(xu)滾(gun)瓜亂熟后才能(neng)用,不然(ran)就用書寫法(fa),或用“拭盤(pan)”,即(ji)是“奇器”。
“萬(wan)(wan)化生乎身”。《爾(er)雅(ya)》曰(yue):“身,我(wo)(wo)(wo)也”。指布局之(zhi)(zhi)后,判斷(duan)首明(ming)。主客之(zhi)(zhi)分,人(ren)我(wo)(wo)(wo)之(zhi)(zhi)別。即萬(wan)(wan)事萬(wan)(wan)物與我(wo)(wo)(wo)發生關系,自有或吉(ji)或兇之(zhi)(zhi)結果(guo)。皆由人(ren)我(wo)(wo)(wo)、物我(wo)(wo)(wo)、事我(wo)(wo)(wo)之(zhi)(zhi)間(jian)的生克關系而造成。一(yi)主而百客,判斷(duan)之(zhi)(zhi)要端(duan)也。此節所論,層(ceng)次清楚,條理井然。
(三)
天性,人(ren)也(ye);人(ren)心,機也(ye);立天之道(dao),以定人(ren)也(ye)。
此節承(cheng)前節“宇宙在(zai)乎手”的布局內容展述其布局原理。是本“天(tian)人(ren)合(he)一”之(zhi)說。天(tian)與人(ren),在(zai)遁甲中,分別以天(tian)盤(pan)九星代(dai)表(biao)天(tian),人(ren)盤(pan)八門代(dai)表(biao)人(ren)。
“天(tian)(tian)(tian)(tian)(tian)性(xing)人(ren)(ren)(ren)也(ye)”,即(ji)(ji)指天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)九(jiu)星(xing)(xing)之屬(shu)(shu)(shu)(shu)性(xing)與人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)八(ba)門(men)(men)(men)之屬(shu)(shu)(shu)(shu)性(xing)相同(tong)。例如:坎(kan)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)蓬(peng)屬(shu)(shu)(shu)(shu)水(shui),人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)坎(kan)宮(gong)(gong)(gong)休(xiu)(xiu)門(men)(men)(men)也(ye)屬(shu)(shu)(shu)(shu)水(shui)。艮宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)任(ren)屬(shu)(shu)(shu)(shu)土(tu),人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)艮宮(gong)(gong)(gong)生(sheng)門(men)(men)(men)也(ye)屬(shu)(shu)(shu)(shu)土(tu)。震宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)沖(chong)屬(shu)(shu)(shu)(shu)木(mu),人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)震宮(gong)(gong)(gong)傷門(men)(men)(men)也(ye)屬(shu)(shu)(shu)(shu)木(mu)。巽宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)輔屬(shu)(shu)(shu)(shu)木(mu),人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)巽宮(gong)(gong)(gong)杜門(men)(men)(men)也(ye)屬(shu)(shu)(shu)(shu)木(mu)。離(li)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)英屬(shu)(shu)(shu)(shu)火,人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)離(li)宮(gong)(gong)(gong)景門(men)(men)(men)也(ye)屬(shu)(shu)(shu)(shu)火。坤(kun)(kun)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)芮(rui)屬(shu)(shu)(shu)(shu)土(tu),人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)坤(kun)(kun)宮(gong)(gong)(gong)死門(men)(men)(men)也(ye)屬(shu)(shu)(shu)(shu)土(tu)。乾(qian)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)心(xin)(xin)(xin)屬(shu)(shu)(shu)(shu)金(jin),人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)乾(qian)宮(gong)(gong)(gong)開門(men)(men)(men)也(ye)屬(shu)(shu)(shu)(shu)金(jin)。中(zhong)宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)禽屬(shu)(shu)(shu)(shu)土(tu),人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)中(zhong)宮(gong)(gong)(gong)寄居坤(kun)(kun)宮(gong)(gong)(gong)死門(men)(men)(men)與艮宮(gong)(gong)(gong)生(sheng)門(men)(men)(men)也(ye)屬(shu)(shu)(shu)(shu)土(tu)。這就(jiu)(jiu)是天(tian)(tian)(tian)(tian)(tian)人(ren)(ren)(ren)屬(shu)(shu)(shu)(shu)性(xing)相同(tong)的(de)(de)(de)“天(tian)(tian)(tian)(tian)(tian)性(xing)人(ren)(ren)(ren)也(ye)”的(de)(de)(de)具(ju)體內(nei)容(rong)。接著(zhu)就(jiu)(jiu)可以(yi)明白“人(ren)(ren)(ren)心(xin)(xin)(xin)機(ji)也(ye)”是聯系“立(li)天(tian)(tian)(tian)(tian)(tian)之道(dao)以(yi)定(ding)(ding)人(ren)(ren)(ren)也(ye)”的(de)(de)(de)樞紐了(le)。“機(ji)”即(ji)(ji)是“天(tian)(tian)(tian)(tian)(tian)機(ji)”的(de)(de)(de)“機(ji)”,也(ye)是“樞機(ji)”的(de)(de)(de)“機(ji)”。人(ren)(ren)(ren)心(xin)(xin)(xin)是“機(ji)”,主(zhu)宰于中(zhong),而起樞機(ji)的(de)(de)(de)作用。即(ji)(ji)由(you)人(ren)(ren)(ren)心(xin)(xin)(xin)來主(zhu)天(tian)(tian)(tian)(tian)(tian)(天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan))以(yi)定(ding)(ding)人(ren)(ren)(ren)(人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan))。也(ye)即(ji)(ji)是說,天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)是據“天(tian)(tian)(tian)(tian)(tian)道(dao)”運行(xing)規律所反映的(de)(de)(de)記時“干支”為(wei)(wei)依據,求(qiu)得天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)直(zhi)符(fu)宮(gong)(gong)(gong),直(zhi)符(fu)宮(gong)(gong)(gong)下的(de)(de)(de)人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)八(ba)門(men)(men)(men)記時直(zhi)使。這就(jiu)(jiu)是“立(li)天(tian)(tian)(tian)(tian)(tian)之道(dao)以(yi)定(ding)(ding)人(ren)(ren)(ren)也(ye)”的(de)(de)(de)具(ju)體內(nei)容(rong)。例如:陽遁一局,甲(jia)子(zi)直(zhi)符(fu)屬(shu)(shu)(shu)(shu)坎(kan)一宮(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)蓬(peng)星(xing)(xing),其人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)休(xiu)(xiu)門(men)(men)(men)即(ji)(ji)為(wei)(wei)直(zhi)使。實在簡(jian)易,取義(yi)頗為(wei)(wei)深刻。只要求(qiu)出了(le)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan),就(jiu)(jiu)得到了(le)人(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)。確實靠(kao)人(ren)(ren)(ren)心(xin)(xin)(xin)在作主(zhu)宰。經文所述,何等明白曉暢,并非(fei)抽象的(de)(de)(de)空洞大道(dao)理,且有其具(ju)體的(de)(de)(de)落實處。
(四)
天發(fa)殺機,龍蛇(she)起陸;人發(fa)殺機,天地反(fan)覆;天人合發(fa),萬(wan)變(bian)定基。
此(ci)節(jie)承前(qian)節(jie)所(suo)(suo)述(shu)布(bu)局后所(suo)(suo)得(de)格局判斷之(zhi)舉隅(yu)(yu)。此(ci)所(suo)(suo)謂“天(tian)(tian)(tian)”即(ji)(ji)指“天(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)”,“人”即(ji)(ji)指“人盤(pan)(pan)(pan)(pan)”。“天(tian)(tian)(tian)發殺機”即(ji)(ji)天(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)受克(ke)(ke)制。“人發殺機”即(ji)(ji)人盤(pan)(pan)(pan)(pan)受克(ke)(ke)制。《奇(qi)(qi)門(men)統(tong)宗 . 奇(qi)(qi)門(men)秘訣總賦》曰:“身殘毀兮!乙(yi)(yi)(yi)遇(yu)辛(xin)而(er)(er)龍(long)(long)(long)(long)逃(tao)走;財虛耗兮! 辛(xin)遇(yu)乙(yi)(yi)(yi)而(er)(er)虎猖狂”。即(ji)(ji)天(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)中(zhong)(zhong)的“乙(yi)(yi)(yi)”受地盤(pan)(pan)(pan)(pan)總的“辛(xin)”所(suo)(suo)克(ke)(ke)制。“乙(yi)(yi)(yi)”為(wei)(wei)(wei)(wei)東(dong)方(fang)木青(qing)龍(long)(long)(long)(long)。因天(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)主動,故曰“龍(long)(long)(long)(long)逃(tao)走”。“天(tian)(tian)(tian)發殺機,龍(long)(long)(long)(long)蛇(she)起(qi)(qi)陸(lu)”即(ji)(ji)是天(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)中(zhong)(zhong)的“乙(yi)(yi)(yi)”受地盤(pan)(pan)(pan)(pan)中(zhong)(zhong)的“辛(xin)”克(ke)(ke)制,“龍(long)(long)(long)(long)蛇(she)起(qi)(qi)陸(lu)”即(ji)(ji)為(wei)(wei)(wei)(wei)“龍(long)(long)(long)(long)逃(tao)走”之(zhi)意。《遁甲大全》卷(juan)七有曰:“奇(qi)(qi)門(men)上盤(pan)(pan)(pan)(pan)象(xiang)(xiang)天(tian)(tian)(tian),謂九星;中(zhong)(zhong)盤(pan)(pan)(pan)(pan)象(xiang)(xiang)人,謂八(ba)門(men);下(xia)盤(pan)(pan)(pan)(pan)象(xiang)(xiang)地,謂九宮(gong)。上盤(pan)(pan)(pan)(pan)星也(ye),中(zhong)(zhong)盤(pan)(pan)(pan)(pan)門(men)也(ye),下(xia)盤(pan)(pan)(pan)(pan)宮(gong)也(ye)。凡(fan)占吉兇者(zhe)(zhe),首重九星,以九星是天(tian)(tian)(tian)盤(pan)(pan)(pan)(pan),吉兇由天(tian)(tian)(tian)故也(ye)。凡(fan)星克(ke)(ke)門(men)吉,門(men)克(ke)(ke)雄兇。”此(ci)天(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)受克(ke)(ke)為(wei)(wei)(wei)(wei)兇,即(ji)(ji)天(tian)(tian)(tian)發殺機之(zhi)舉隅(yu)(yu)。東(dong)方(fang)木為(wei)(wei)(wei)(wei)青(qing)龍(long)(long)(long)(long),乙(yi)(yi)(yi)者(zhe)(zhe)龍(long)(long)(long)(long)蛇(she)之(zhi)象(xiang)(xiang),陽(yang)為(wei)(wei)(wei)(wei)龍(long)(long)(long)(long),陰為(wei)(wei)(wei)(wei)蛇(she),乙(yi)(yi)(yi)至陽(yang)宮(gong)為(wei)(wei)(wei)(wei)龍(long)(long)(long)(long)陰宮(gong)為(wei)(wei)(wei)(wei)蛇(she)。又甲為(wei)(wei)(wei)(wei)龍(long)(long)(long)(long),乙(yi)(yi)(yi)為(wei)(wei)(wei)(wei)蛇(she)。八(ba)卦甲子者(zhe)(zhe),形象(xiang)(xiang)思維(wei)與(yu)理性思維(wei)結合(he)應用(yong)而(er)(er)作(zuo)出(chu)判斷,此(ci)遁甲式(shi)方(fang)法之(zhi)特色。
“人(ren)發殺機,天(tian)地(di)反(fan)(fan)覆(fu)”,乃人(ren)盤(pan)受(shou)克,遭天(tian)地(di)盤(pan)克制(zhi)而有災(zai)禍(huo)也。《遁(dun)甲大全》卷七有曰(yue):“凡出行(xing)趨避者,首重八(ba)門(men)。以(yi)八(ba)門(men)為人(ren)盤(pan),吉兇(xiong)由人(ren)自取故(gu)也。凡門(men)克宮吉,宮克門(men)兇(xiong),傷人(ren)、事故(gu)兇(xiong)”。若天(tian)地(di)盤(pan)皆同(tong)時克制(zhi)人(ren)盤(pan)則(ze)至兇(xiong)。故(gu)曰(yue):“人(ren)發殺機,天(tian)地(di)反(fan)(fan)覆(fu)”。
“天(tian)人合(he)發,萬變定(ding)基”。此指天(tian)盤(pan)人盤(pan)同時(shi)皆遭克制,則有一番變革之象。即天(tian)盤(pan)直(zhi)符(fu)宮與(yu)人盤(pan)直(zhi)使(shi)宮二者皆受克制,定(ding)有一番斗爭(zheng)或災(zai)禍出現,是萬事萬物復雜變化的兆基。故曰(yue):“天(tian)人合(he)發,萬變定(ding)基”。
此節經文有作(zuo)“天(tian)發(fa)殺(sha)機(ji),移(yi)星異(yi)宿;人(ren)發(fa)殺(sha)機(ji),天(tian)地(di)反覆(fu);地(di)發(fa)殺(sha)機(ji),龍蛇起陸;天(tian)人(ren)合發(fa),萬變定基”者。
有(you)(you)將“移星異(yi)(yi)宿(su)”作“日(ri)月(yue)星辰”者。明顯(xian)(xian)是注(zhu)家增入一“地(di)發殺機”和“移星異(yi)(yi)宿(su)”,待欲湊(cou)足(zu)“天地(di)人”三才之數。殊(shu)不知(zhi)前(qian)有(you)(you)“立天之道(dao)以定(ding)人也(ye)”之句,未(wei)(wei)涉及地(di),后有(you)(you)“天人合發”之結語,亦未(wei)(wei)提到(dao)地(di),只是“天人”并論,其(qi)畫蛇添足(zu)破綻顯(xian)(xian)然(ran)。非原(yuan)文所有(you)(you)可(ke)知(zhi),郭忠恕三體書跡(ji),既然(ran)刻碑(bei)傳(chuan)世,必早有(you)(you)考證(zheng),今從之。
另外,“天(tian)(tian)發殺機,龍(long)(long)蛇(she)起陸”,龍(long)(long)蛇(she)是農歷的(de)三(san)四(si)(si)月(yue)(yue),是天(tian)(tian)之陽氣沖最盛的(de)時間段,所以三(san)四(si)(si)月(yue)(yue)容易地震。這(zhe)(zhe)個也合(he)(he)天(tian)(tian)發殺機,龍(long)(long)蛇(she)起陸,這(zhe)(zhe)是自然規律。如果講到(dao)天(tian)(tian)發殺機,移星易宿,在和(he)子(zi)午修真的(de)丹道合(he)(he)起來,有點牽強。陰符主講動因,天(tian)(tian)和(he)人,開篇到(dao)結(jie)束都是一致的(de)。
(五)
性有巧拙(zhuo),可(ke)以(yi)(yi)伏(fu)藏;九竅之邪,在乎三要(yao),可(ke)以(yi)(yi)動靜(jing)。
此節(jie)承(cheng)前(qian)兇格而發。測(ce)得(de)兇格,有(you)(you)災禍降臨,當(dang)采取避(bi)禍趨吉的(de)措施。《老子》曰(yue):“吾(wu)之(zhi)(zhi)所以(yi)有(you)(you)大患(huan)者,為吾(wu)有(you)(you)身(shen)(shen),及吾(wu)無(wu)身(shen)(shen),吾(wu)有(you)(you)何(he)患(huan)?”吾(wu)既(ji)有(you)(you)身(shen)(shen),如(ru)何(he)才能“無(wu)身(shen)(shen)”?若說(shuo)毀滅自身(shen)(shen),吾(wu)又何(he)存?此之(zhi)(zhi)所謂“無(wu)身(shen)(shen)”,實指(zhi)“隱身(shen)(shen)”避(bi)患(huan)之(zhi)(zhi)術(shu)。《奇門秘訣總賦》說(shuo):“如(ru)遇(yu)急難,宜從直符(fu)方下(xia)而行。太陰潛形而隱跡,六合遁身(shen)(shen)而謀議。九(jiu)天之(zhi)(zhi)上揚威武,九(jiu)地之(zhi)(zhi)下(xia)匿兵馬”等(deng)等(deng),皆為遁甲術(shu)中的(de)神(shen)秘學(xue)說(shuo)。“性有(you)(you)巧拙,可以(yi)伏藏(zang)”,是(shi)說(shuo)人之(zhi)(zhi)智力雖有(you)(you)水(shui)平(ping)不等(deng),同樣可以(yi)用隱慝伏藏(zang)之(zhi)(zhi)法(fa)進(jin)行趨避(bi)。
“九(jiu)(jiu)竅之(zhi)邪,在乎三要,可以動靜(jing)”。“九(jiu)(jiu)竅”指(zhi)九(jiu)(jiu)宮之(zhi)訣(jue)竅。“邪”是(shi)指(zhi)一種不常見(jian)的現象,昔(xi)人(ren)稱(cheng)為(wei)(wei)“邪術(shu)”,今人(ren)稱(cheng)為(wei)(wei)“特異功能”。是(shi)說遁(dun)甲趨避(bi)方法,是(shi)用(yong)“九(jiu)(jiu)宮式”而(er)(er)非“六壬式”(二(er)式皆(jie)有(you)(you)趨避(bi)說)。既用(yong)九(jiu)(jiu)宮中(zhong)的訣(jue)竅可產生隱遁(dun)作用(yong)的邪術(shu)。其(qi)方法有(you)(you)三個要點,重在天(tian)(tian)盤中(zhong)的乙丙丁(ding)三奇。《遁(dun)甲統宗》曰:“時下得乙者為(wei)(wei)日奇,凡攻(gong)擊、往來(lai)者,逃兇者,宜從(cong)(cong)天(tian)(tian)上六乙出(chu),則恍惚如(ru)神,無人(ren)見(jian)者”。“從(cong)(cong)天(tian)(tian)上六丁(ding)而(er)(er)出(chu),入(ru)太陰(yin)而(er)(er)藏,敵人(ren)自不能見(jian)也”。凡攻(gong)伐(fa),宜從(cong)(cong)天(tian)(tian)上六丙出(chu),挾威火,故類王(wang)侯”。又有(you)(you)“急則從(cong)(cong)神緩從(cong)(cong)門”之(zhi)說。
有(you)《秘藏六陰洞微遁甲真經(jing)》上中下(xia)三(san)卷,是宋(song)代(dai)寫成的“法奇(qi)(qi)(qi)門(men)(men)”專著。在有(you)關《遁甲》古(gu)笈(ji)中,也(ye)有(you)不少的符咒異(yi)說,前人早有(you)認為(wei)邪僻不經(jing)者,或只從其數理(li)部分(fen),神學之類皆棄而(er)不用(yong)。如《奇(qi)(qi)(qi)門(men)(men)一得》《奇(qi)(qi)(qi)門(men)(men)元(yuan)靈經(jing)》《奇(qi)(qi)(qi)門(men)(men)法竅》《奇(qi)(qi)(qi)門(men)(men)闡微》《奇(qi)(qi)(qi)門(men)(men)心悟》等(deng)等(deng)皆是。
奇門數理(li)趨避之(zhi)要,在于自為(wei)(wei)”主客“。即(ji)測(ce)得利(li)于為(wei)(wei)主者(zhe),則(ze)后動(dong),是為(wei)(wei)“后發(fa)制(zhi)人”。測(ce)得利(li)于為(wei)(wei)客者(zhe),則(ze)先(xian)動(dong),是為(wei)(wei)“先(xian)發(fa)制(zhi)人”。是以(yi)靜(jing)為(wei)(wei)主,動(dong)為(wei)(wei)客。測(ce)得其機(ji),則(ze)按機(ji)行事,動(dong)靜(jing)可以(yi)由人。總(zong)之(zhi),此節(jie)是闡(chan)述趨避之(zhi)法,書中(zhong)不乏(fa)記(ji)載。此一傳說神秘(mi)文化(hua)史(shi)料,未必盡(jin)是荒謬空談。
(六)
火生于(yu)(yu)木,禍發必克(ke);奸生于(yu)(yu)國,時動必潰;知之(zhi)修煉,謂之(zhi)圣(sheng)人(ren)。
此(ci)節仍是遁甲(jia)格(ge)局又一(yi)舉(ju)隅。《煙(yan)波釣叟歌》曰:“丙為(wei)(wei)(wei)勃(bo)兮(xi)庚為(wei)(wei)(wei)格(ge),格(ge)則不(bu)通勃(bo)亂逆”。又“甲(jia)加(jia)丙兮(xi)龍回首,丙加(jia)甲(jia)兮(xi)鳥跌(die)穴”。甲(jia)為(wei)(wei)(wei)木,丙為(wei)(wei)(wei)火(huo)(huo),火(huo)(huo)生(sheng)(sheng)于(yu)木,即生(sheng)(sheng)火(huo)(huo)者木,初則火(huo)(huo)勢漸升,光耀照人,原為(wei)(wei)(wei)吉(ji)象(xiang),繼則木被火(huo)(huo)焚(fen),象(xiang)奸(jian)生(sheng)(sheng)于(yu)國(guo)(guo)(guo),時機至而生(sheng)(sheng)變(bian)動,國(guo)(guo)(guo)必(bi)潰敗(bai)之(zhi)(zhi)(zhi)(zhi)象(xiang)。謂得此(ci)局,必(bi)先(xian)吉(ji)而后(hou)兇,知(zhi)此(ci)奸(jian)臣當道(dao)(dao),不(bu)宜從政,隱居修(xiu)煉(lian),如老(lao)子過函(han)谷(gu)關,張(zhang)良隨赤松子游之(zhi)(zhi)(zhi)(zhi)類,可(ke)謂圣“知(zhi)時”也。解者因有“知(zhi)之(zhi)(zhi)(zhi)(zhi)修(xiu)煉(lian)謂之(zhi)(zhi)(zhi)(zhi)圣人”之(zhi)(zhi)(zhi)(zhi)句(ju),遂誤(wu)解為(wei)(wei)(wei)道(dao)(dao)家修(xiu)煉(lian)之(zhi)(zhi)(zhi)(zhi)術(shu),而不(bu)顧“奸(jian)生(sheng)(sheng)于(yu)國(guo)(guo)(guo),時動必(bi)潰”之(zhi)(zhi)(zhi)(zhi)聯貫。其附會顯然。
天生天殺,道(dao)之理也(ye)。
天道陰(yin)陽而(er)已,陽主(zhu)生,陰(yin)主(zhu)殺,未有(you)陽而(er)不(bu)陰(yin),生而(er)不(bu)殺之理。故(gu)春生夏長秋斂冬藏,四時成(cheng)序,周而(er)復始,循環不(bu)已,亙古(gu)如是也。
天地,萬(wan)(wan)物(wu)之盜;萬(wan)(wan)物(wu),人之盜;人,萬(wan)(wan)物(wu)之盜。三盜既宜,三才既安(an)。故(gu)曰:食其(qi)時,百骸理;動其(qi)機,萬(wan)(wan)化安(an)。
天(tian)(tian)(tian)(tian)以(yi)始萬(wan)(wan)(wan)物(wu),地(di)(di)(di)以(yi)生(sheng)萬(wan)(wan)(wan)物(wu),然既生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi),則(ze)又殺之(zhi)(zhi)(zhi)(zhi)(zhi),是(shi)(shi)天(tian)(tian)(tian)(tian)地(di)(di)(di)即萬(wan)(wan)(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)(dao)耳(er);世有萬(wan)(wan)(wan)物(wu),人(ren)即見景(jing)生(sheng)情,恣(zi)情縱欲(yu),耗散神氣(qi),幼(you)而(er)(er)壯(zhuang),壯(zhuang)而(er)(er)老(lao)(lao),老(lao)(lao)而(er)(er)死,是(shi)(shi)萬(wan)(wan)(wan)物(wu)即人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)(dao)耳(er);人(ren)為(wei)萬(wan)(wan)(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)靈,萬(wan)(wan)(wan)物(wu)雖(sui)能(neng)盜(dao)(dao)(dao)(dao)(dao)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi),而(er)(er)人(ren)食(shi)萬(wan)(wan)(wan)物(wu)精(jing)華,借萬(wan)(wan)(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)長之(zhi)(zhi)(zhi)(zhi)(zhi),是(shi)(shi)人(ren)即萬(wan)(wan)(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)(dao)耳(er)。大修行人(ren),能(neng)奪萬(wan)(wan)(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)為(wei)我用,又能(neng)因萬(wan)(wan)(wan)物(wu)盜(dao)(dao)(dao)(dao)(dao)我之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)而(er)(er)盜(dao)(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi),并因天(tian)(tian)(tian)(tian)地(di)(di)(di)盜(dao)(dao)(dao)(dao)(dao)萬(wan)(wan)(wan)物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)而(er)(er)盜(dao)(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi),三(san)盜(dao)(dao)(dao)(dao)(dao)歸於一(yi)盜(dao)(dao)(dao)(dao)(dao),殺中有生(sheng),三(san)盜(dao)(dao)(dao)(dao)(dao)皆得其(qi)(qi)宜(yi)(yi)(yi)矣。三(san)盜(dao)(dao)(dao)(dao)(dao)既宜(yi)(yi)(yi),人(ren)與天(tian)(tian)(tian)(tian)地(di)(di)(di)合德(de),并行而(er)(er)不(bu)(bu)(bu)(bu)相悖(bei),三(san)才亦安矣。三(san)才既安,道氣(qi)長存(cun),萬(wan)(wan)(wan)物(wu)不(bu)(bu)(bu)(bu)能(neng)屈,造化(hua)(hua)不(bu)(bu)(bu)(bu)能(neng)拘(ju)矣。然此(ci)盜(dao)(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)秘密,有一(yi)時之(zhi)(zhi)(zhi)(zhi)(zhi)功(gong),須要(yao)不(bu)(bu)(bu)(bu)先(xian)不(bu)(bu)(bu)(bu)后,不(bu)(bu)(bu)(bu)將不(bu)(bu)(bu)(bu)迎,不(bu)(bu)(bu)(bu)可太過,不(bu)(bu)(bu)(bu)可不(bu)(bu)(bu)(bu)及,坎(kan)來則(ze)離受之(zhi)(zhi)(zhi)(zhi)(zhi),彼到而(er)(er)我待(dai)之(zhi)(zhi)(zhi)(zhi)(zhi),陽(yang)復以(yi)陰接之(zhi)(zhi)(zhi)(zhi)(zhi),大要(yao)不(bu)(bu)(bu)(bu)失其(qi)(qi)時,不(bu)(bu)(bu)(bu)錯其(qi)(qi)機(ji)(ji)(ji),故曰,食(shi)其(qi)(qi)時,百(bai)骸(hai)理,動(dong)其(qi)(qi)機(ji)(ji)(ji),萬(wan)(wan)(wan)化(hua)(hua)安。食(shi)其(qi)(qi)時者,趁時而(er)(er)吞服先(xian)天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)也(ye);動(dong)其(qi)(qi)機(ji)(ji)(ji)者,隨(sui)機(ji)(ji)(ji)而(er)(er)扭轉(zhuan)生(sheng)殺之(zhi)(zhi)(zhi)(zhi)(zhi)柄(bing)也(ye)。食(shi)時則(ze)后天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)化(hua)(hua),百(bai)骸(hai)皆理,可以(yi)全形(xing);動(dong)機(ji)(ji)(ji)則(ze)先(xian)天(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)復,萬(wan)(wan)(wan)化(hua)(hua)俱安,可以(yi)延年。時也(ye)機(ji)(ji)(ji)也(ye),難言也(ye)。要(yao)知此(ci)時即天(tian)(tian)(tian)(tian)時,此(ci)機(ji)(ji)(ji)即天(tian)(tian)(tian)(tian)機(ji)(ji)(ji),茍非深明造化(hua)(hua),洞達陰陽(yang)者,烏能(neng)知之(zhi)(zhi)(zhi)(zhi)(zhi)?噫!八月十五翫蟾輝,正(zheng)是(shi)(shi)金精(jing)壯(zhuang)盛時,若到一(yi)陽(yang)才起處(chu),便宜(yi)(yi)(yi)進(jin)火莫延遲。
人知其神(shen)之神(shen),不(bu)知其不(bu)神(shen)所以神(shen)也。
古今學人,皆(jie)認昭昭靈靈之(zhi)識神(shen)(shen)(shen),以為(wei)本來之(zhi)元神(shen)(shen)(shen),故著空執相,千奇百怪,到老無成,有(you)死而(er)(er)已,殊不知此神(shen)(shen)(shen)為(wei)后天之(zhi)神(shen)(shen)(shen),而(er)(er)非(fei)(fei)先(xian)(xian)天之(zhi)神(shen)(shen)(shen),乃神(shen)(shen)(shen)而(er)(er)實(shi)不神(shen)(shen)(shen)者(zhe)。先(xian)(xian)天之(zhi)神(shen)(shen)(shen),非(fei)(fei)色非(fei)(fei)空,至無而(er)(er)含(han)至有(you),至虛而(er)(er)含(han)至實(shi),乃不神(shen)(shen)(shen)之(zhi)神(shen)(shen)(shen),而(er)(er)實(shi)至神(shen)(shen)(shen)者(zhe)。奈何世人只知后天之(zhi)神(shen)(shen)(shen)而(er)(er)神(shen)(shen)(shen),甘入於輪回,不知先(xian)(xian)天不神(shen)(shen)(shen)之(zhi)神(shen)(shen)(shen),能保乎(hu)性命,無怪乎(hu)萬物盜我之(zhi)氣(qi)而(er)(er)罔覺(jue)也(ye)。
日月有數,小大有定(ding),圣功生焉,神明出焉。其(qi)盜機也(ye),天下莫能見,莫能知。君子(zi)得之(zhi)固躬(gong),小人得之(zhi)輕命(ming)。
人之(zhi)(zhi)所(suo)以(yi)(yi)(yi)能(neng)(neng)盜(dao)(dao)天地萬物之(zhi)(zhi)氣(qi)者,以(yi)(yi)(yi)其(qi)天地萬物有(you)定數(shu)焉;天地萬物不(bu)能(neng)(neng)盜(dao)(dao)人之(zhi)(zhi)氣(qi)者,以(yi)(yi)(yi)其(qi)圣道無形無象焉。如(ru)(ru)日月(yue)雖(sui)高,而(er)有(you)度數(shu)可(ke)(ke)推,日則一(yi)年一(yi)周,天有(you)春夏秋(qiu)冬之(zhi)(zhi)可(ke)(ke)見;月(yue)則三十日一(yi)周,天有(you)盈虛朔(shuo)望之(zhi)(zhi)可(ke)(ke)窺(kui),大(da)(da)為(wei)陽(yang),小(xiao)為(wei)陰,陽(yang)極(ji)則生(sheng)(sheng)(sheng)陰,陰極(ji)則生(sheng)(sheng)(sheng)陽(yang),大(da)(da)往小(xiao)來(lai),小(xiao)往大(da)(da)來(lai),陰陽(yang)循環(huan),乃(nai)一(yi)定不(bu)易之(zhi)(zhi)道。至人於(wu)此(ci)(ci)(ci)推陰陽(yang)造(zao)化之(zhi)(zhi)消息(xi),用功於(wu)一(yi)時辰內,采(cai)鴻蒙未判(pan)之(zhi)(zhi)氣(qi),以(yi)(yi)(yi)為(wei)丹母,奪(duo)天地虧盈之(zhi)(zhi)數(shu),以(yi)(yi)(yi)為(wei)命基,先天而(er)天弗違,后(hou)天而(er)奉(feng)天時,圣功於(wu)此(ci)(ci)(ci)而(er)生(sheng)(sheng)(sheng),神(shen)明於(wu)此(ci)(ci)(ci)而(er)出,此(ci)(ci)(ci)功此(ci)(ci)(ci)明,其(qi)盜(dao)(dao)機也,雖(sui)天鬼神(shen)不(bu)可(ke)(ke)得而(er)測度,而(er)況於(wu)人乎!天下(xia)烏得而(er)見,烏得而(er)知?如(ru)(ru)其(qi)能(neng)(neng)見能(neng)(neng)知,安(an)能(neng)(neng)盜(dao)(dao)之(zhi)(zhi)?此(ci)(ci)(ci)其(qi)所(suo)以(yi)(yi)(yi)為(wei)圣,此(ci)(ci)(ci)其(qi)所(suo)以(yi)(yi)(yi)為(wei)神(shen)。是(shi)道也,非忠臣孝子(zi)大(da)(da)賢大(da)(da)德之(zhi)(zhi)人不(bu)能(neng)(neng)知,非烈士丈夫(fu)俯視(shi)一(yi)切萬有(you)皆空者不(bu)能(neng)(neng)行。果是(shi)真正修道君(jun)子(zi),得意(yi)忘言,大(da)(da)智(zhi)若愚(yu),大(da)(da)巧若拙,不(bu)到了性(xing)了命之(zhi)(zhi)后(hou),不(bu)肯洩漏(lou)圭角,固(gu)窮而(er)如(ru)(ru)無知者也。至於(wu)薄福小(xiao)人,偶(ou)嘗滋味,自滿自足(zu),又不(bu)自重性(xing)命,無而(er)為(wei)有(you),虛而(er)為(wei)盈,約而(er)為(wei)泰,適(shi)以(yi)(yi)(yi)自造(zao)罪過,非徒無益,而(er)又害(hai)之(zhi)(zhi)矣。
瞽者(zhe)善聽,聾(long)者(zhe)善視。絕利一源,用(yong)師十倍。三反晝夜,用(yong)師萬倍。
瞽者善(shan)於(wu)(wu)聽,非(fei)善(shan)聽也(ye)(ye),以(yi)(yi)目(mu)(mu)無(wu)所見,而(er)神藏(zang)於(wu)(wu)耳,故(gu)其(qi)聽也(ye)(ye)聰(cong)(cong);聾者善(shan)於(wu)(wu)視,非(fei)善(shan)視也(ye)(ye),以(yi)(yi)耳無(wu)所聞(wen),而(er)氣運於(wu)(wu)目(mu)(mu),故(gu)其(qi)視也(ye)(ye)明。即(ji)此(ci)二(er)者以(yi)(yi)觀,閉目(mu)(mu)而(er)耳聰(cong)(cong),塞(sai)耳而(er)目(mu)(mu)明,況伏(fu)先天之(zhi)氣,舍假修真(zhen),存誠(cheng)去妄者,何患不能長(chang)生(sheng)乎?清靜(jing)經曰:眾生(sheng)所以(yi)(yi)不得(de)真(zhen)道者,為有(you)(you)(you)妄心(xin);既(ji)有(you)(you)(you)妄心(xin),即(ji)驚其(qi)神;既(ji)驚其(qi)神,即(ji)著(zhu)萬(wan)物;既(ji)著(zhu)萬(wan)物,即(ji)生(sheng)貪求(qiu),即(ji)是煩惱(nao),煩惱(nao)妄想,憂(you)苦身心(xin),便遭濁辱,流浪生(sheng)死,常沉苦海(hai),永失真(zhen)道。妄想貪求(qiu),乃(nai)利之(zhi)源(yuan)也(ye)(ye),人(ren)(ren)能絕此(ci)利之(zhi)一源(yuan),則萬(wan)有(you)(you)(you)皆(jie)空,諸慮俱息,勝於(wu)(wu)用師(shi)(shi)導(dao)引之(zhi)功十倍,又能再三自(zi)返(fan),存誠(cheng)去妄,朝乾夕惕,晝夜(ye)殷(yin)勤,十二(er)時中,無(wu)有(you)(you)(you)間(jian)斷,漸歸於(wu)(wu)至善(shan)無(wu)惡(e)之(zhi)地,勝於(wu)(wu)用師(shi)(shi)導(dao)引之(zhi)功萬(wan)倍。蓋(gai)師(shi)(shi)之(zhi)功,能革其(qi)面(mian),而(er)不能革其(qi)心(xin);能與人(ren)(ren)規矩,而(er)不能使人(ren)(ren)巧;絕利自(zi)返(fan),正心(xin)地下功,戒慎(shen)恐懼於(wu)(wu)不睹不聞(wen)之(zhi)處,師(shi)(shi)力焉(yan)得(de)而(er)及之(zhi)?至圣云:一日克己復禮,天下歸仁(ren)焉(yan)。為仁(ren)由己,而(er)由人(ren)(ren)乎哉(zai)?正此(ci)節妙諦。
心生于(yu)物(wu)(wu),死于(yu)物(wu)(wu),機(ji)在目(mu)。
心(xin)(xin)如主人(ren)(ren),目(mu)如門戶(hu)。本來(lai)真心(xin)(xin),空空洞洞,無(wu)(wu)(wu)我無(wu)(wu)(wu)人(ren)(ren)無(wu)(wu)(wu)物,與(yu)太(tai)虛同體,焉有生(sheng)(sheng)死(si),其有生(sheng)(sheng)死(si)者(zhe),后天肉團之心(xin)(xin)耳(er)。心(xin)(xin)不可(ke)見(jian)(jian),因(yin)物而見(jian)(jian),見(jian)(jian)物便見(jian)(jian)心(xin)(xin),無(wu)(wu)(wu)物心(xin)(xin)不現。是主人(ren)(ren)或生(sheng)(sheng)或死(si),物生(sheng)(sheng)之,物死(si)之,其所以使(shi)物生(sheng)(sheng)死(si)心(xin)(xin)者(zhe),皆(jie)由目(mu)之開門揖盜耳(er)。蓋目(mu)有所見(jian)(jian),心(xin)(xin)即受(shou)之,是心(xin)(xin)生(sheng)(sheng)死(si)之機(ji),實在目(mu)也。人(ren)(ren)能返觀內(nei)照(zhao),外物無(wu)(wu)(wu)由而受(shou),生(sheng)(sheng)死(si)從何而來(lai)?古人(ren)(ren)云:滅眥可(ke)以卻老,此至言也。
天之(zhi)無(wu)恩,而(er)大恩生。迅雷烈(lie)風,莫不蠢然。至樂性(xing)余,至靜性(xing)廉。
天(tian)(tian)至(zhi)(zhi)高而(er)(er)萬物(wu)(wu)至(zhi)(zhi)卑,天(tian)(tian)與物(wu)(wu)相遠,似乎無(wu)(wu)(wu)(wu)恩(en)(en)於(wu)(wu)物(wu)(wu)矣。殊不知(zhi)無(wu)(wu)(wu)(wu)恩(en)(en)之(zhi)(zhi)(zhi)中而(er)(er)實有大恩(en)(en)生(sheng)焉。天(tian)(tian)之(zhi)(zhi)(zhi)氣鼓(gu)而(er)(er)成(cheng)雷,噓而(er)(er)成(cheng)風,迅雷震之(zhi)(zhi)(zhi)而(er)(er)萬物(wu)(wu)發生(sheng),烈風吹(chui)之(zhi)(zhi)(zhi)而(er)(er)萬物(wu)(wu)榮(rong)旺。發生(sheng)榮(rong)旺,萬物(wu)(wu)皆蠢然無(wu)(wu)(wu)(wu)知(zhi),出(chu)於(wu)(wu)自然,此無(wu)(wu)(wu)(wu)恩(en)(en)而(er)(er)生(sheng)大恩(en)(en),天(tian)(tian)何心(xin)哉(zai)?故至(zhi)(zhi)樂者,萬物(wu)(wu)難屈,無(wu)(wu)(wu)(wu)拘無(wu)(wu)(wu)(wu)束(shu),性(xing)常(chang)有余;至(zhi)(zhi)靜者,萬物(wu)(wu)難移(yi),無(wu)(wu)(wu)(wu)貪無(wu)(wu)(wu)(wu)愛,性(xing)常(chang)廉(lian)(lian)潔。樂者無(wu)(wu)(wu)(wu)心(xin)於(wu)(wu)余而(er)(er)自余,靜者無(wu)(wu)(wu)(wu)心(xin)於(wu)(wu)廉(lian)(lian)而(er)(er)自廉(lian)(lian),亦如(ru)天(tian)(tian)之(zhi)(zhi)(zhi)無(wu)(wu)(wu)(wu)恩(en)(en)而(er)(er)有大恩(en)(en)。無(wu)(wu)(wu)(wu)心(xin)之(zhi)(zhi)(zhi)用,神矣哉(zai)!
天之(zhi)(zhi)至(zhi)私,用之(zhi)(zhi)至(zhi)公,禽之(zhi)(zhi)制在氣(qi)。
天之(zhi)道行於無象(xiang),運(yun)於無形,為物(wu)(wu)不貳,其(qi)至私與。然其(qi)四(si)時行而(er)萬物(wu)(wu)生,其(qi)用又至公(gong)焉。推其(qi)奧妙,其(qi)一(yi)(yi)氣流行,禽制(zhi)(zhi)萬物(wu)(wu)乎(hu)?禽者,擒也(ye),統攝(she)之(zhi)謂;制(zhi)(zhi)者,造(zao)(zao)作之(zhi)謂;言(yan)統攝(she)萬物(wu)(wu),制(zhi)(zhi)造(zao)(zao)萬物(wu)(wu),在乎(hu)一(yi)(yi)氣也(ye)。一(yi)(yi)氣上升,萬物(wu)(wu)皆隨之(zhi)生長,一(yi)(yi)氣下降,萬物(wu)(wu)皆隨之(zhi)斂藏,生長斂藏,總是(shi)一(yi)(yi)氣擒制(zhi)(zhi)之(zhi),一(yi)(yi)本散而(er)為萬殊,萬殊歸而(er)為一(yi)(yi)本。私而(er)公(gong),公(gong)而(er)私,非(fei)私非(fei)公(gong),即(ji)私即(ji)公(gong),一(yi)(yi)氣流行,循環(huan)無端,活活潑潑的也(ye)。
生(sheng)者死之根(gen),死者生(sheng)之根(gen)。恩生(sheng)于害(hai)(hai),害(hai)(hai)生(sheng)于恩。
天道生(sheng)(sheng)物,即是一氣。上下(xia)運(yun)用一氣,上為陽,下(xia)為陰。陽者,生(sheng)(sheng)也(ye),恩(en)也(ye);陰者,死(si)(si)(si)也(ye),害(hai)(hai)也(ye)。然(ran)有(you)(you)(you)生(sheng)(sheng)必有(you)(you)(you)死(si)(si)(si),有(you)(you)(you)死(si)(si)(si)必有(you)(you)(you)生(sheng)(sheng),是生(sheng)(sheng)以死(si)(si)(si)為根,死(si)(si)(si)以生(sheng)(sheng)為根也(ye);有(you)(you)(you)恩(en)必有(you)(you)(you)害(hai)(hai),有(you)(you)(you)害(hai)(hai)必有(you)(you)(you)恩(en),是恩(en)在(zai)害(hai)(hai)生(sheng)(sheng),害(hai)(hai)在(zai)恩(en)生(sheng)(sheng)也(ye)。若人死(si)(si)(si)里求生(sheng)(sheng),則長生(sheng)(sheng)而不死(si)(si)(si),人能害(hai)(hai)里尋恩(en),則有(you)(you)(you)恩(en)而無害(hai)(hai),出此(ci)入(ru)彼,可不慎乎!
愚人(ren)以天地文(wen)理圣(sheng),我(wo)以時(shi)物文(wen)理哲(zhe);
愚人不(bu)(bu)知生(sheng)(sheng)(sheng)死(si)(si)恩(en)害(hai)(hai),是天地造化(hua)循(xun)環之(zhi)(zhi)秘(mi)密,直以天地文(wen)(wen)理(li)為圣矣。我則謂天文(wen)(wen)有(you)象(xiang),地理(li)有(you)形,著之(zhi)(zhi)於(wu)(wu)外(wai)者(zhe),可見可知,未(wei)足為天地之(zhi)(zhi)圣。若夫時物(wu)(wu)之(zhi)(zhi)文(wen)(wen)理(li),無(wu)象(xiang)無(wu)形,乃神(shen)(shen)(shen)運(yun)(yun)之(zhi)(zhi)道,藏(zang)之(zhi)(zhi)於(wu)(wu)內者(zhe),不(bu)(bu)可見,不(bu)(bu)可知,正天地之(zhi)(zhi)所以為哲(zhe)也。蓋(gai)物(wu)(wu)有(you)時而(er)生(sheng)(sheng)(sheng),有(you)時而(er)死(si)(si)。當生(sheng)(sheng)(sheng)之(zhi)(zhi)時,時生(sheng)(sheng)(sheng)之(zhi)(zhi),不(bu)(bu)得不(bu)(bu)生(sheng)(sheng)(sheng);當死(si)(si)之(zhi)(zhi)時,時死(si)(si)之(zhi)(zhi),不(bu)(bu)得不(bu)(bu)死(si)(si)。生(sheng)(sheng)(sheng)者(zhe),恩(en)也,死(si)(si)者(zhe),害(hai)(hai)也,生(sheng)(sheng)(sheng)而(er)死(si)(si),死(si)(si)而(er)生(sheng)(sheng)(sheng),恩(en)而(er)害(hai)(hai),害(hai)(hai)而(er)恩(en),生(sheng)(sheng)(sheng)死(si)(si)恩(en)害(hai)(hai),皆時運(yun)(yun)之(zhi)(zhi),亦無(wu)非天地神(shen)(shen)(shen)道運(yun)(yun)之(zhi)(zhi)。天地神(shen)(shen)(shen)道不(bu)(bu)可見,因物(wu)(wu)以見之(zhi)(zhi),觀(guan)於(wu)(wu)物(wu)(wu)之(zhi)(zhi)生(sheng)(sheng)(sheng)死(si)(si)有(you)時,而(er)天地神(shen)(shen)(shen)道之(zhi)(zhi)明哲(zhe)可知矣。
人以(yi)愚(yu)虞圣,我以(yi)不(bu)(bu)愚(yu)虞圣;人以(yi)奇期圣,我以(yi)不(bu)(bu)奇期圣。
性(xing)命之(zhi)道,始(shi)於有作(zuo)人(ren)(ren)(ren)難(nan)見,及至無(wu)為(wei)眾始(shi)知(zhi)(zhi)。故(gu)古來修真上圣,當有作(zuo)之(zhi)時,黜(chu)聰毀(hui)智,韜明養晦,斡(wo)天關,回(hui)斗柄,采藥物於恍惚杳冥之(zhi)鄉(xiang),行(xing)(xing)火候於無(wu)識無(wu)知(zhi)(zhi)之(zhi)地,委志(zhi)虛無(wu),神(shen)明默運(yun),雖天地鬼神(shen),不可得而(er)測度,而(er)況于人(ren)(ren)(ren)乎(hu)?乃人(ren)(ren)(ren)不知(zhi)(zhi)其中奧(ao)妙,或以愚(yu)度圣人(ren)(ren)(ren),彼豈知(zhi)(zhi)良賈深藏,若虛而(er)實(shi)有,不愚(yu)之(zhi)運(yun)用(yong)乎(hu)?當無(wu)為(wei)之(zhi)時,和光同塵(chen),積(ji)功修德,極(ji)往(wang)知(zhi)(zhi)來,一(yi)叩百應(ying),神(shen)通廣大(da),智慧(hui)無(wu)邊,而(er)人(ren)(ren)(ren)或以奇(qi)(qi)期圣人(ren)(ren)(ren),彼豈知(zhi)(zhi)真常應(ying)物,而(er)實(shi)非(fei)奇(qi)(qi)異之(zhi)行(xing)(xing)藏也。圣人(ren)(ren)(ren)不愚(yu),亦如時物文理(li)之(zhi)哲,圣人(ren)(ren)(ren)不奇(qi)(qi),亦如天地文理(li)不圣。圣人(ren)(ren)(ren)也,所參天地之(zhi)化育,而(er)德配天地者(zhe)也。
沉水(shui)入火(huo),自取(qu)滅亡。
人之(zhi)(zhi)慳貪恩愛,如(ru)(ru)水(shui)淵(yuan)也;酒色(se)財氣,如(ru)(ru)火(huo)坑也。一(yi)切常人,不(bu)窮天地造化之(zhi)(zhi)道,不(bu)究圣功性(xing)命之(zhi)(zhi)學,自暴自棄,以假為真(zhen),以苦為樂(le),沉於(wu)水(shui)淵(yuan)而(er)不(bu)知,入於(wu)火(huo)坑而(er)不(bu)曉,自取滅亡,將誰咎乎(hu)?
自然之道靜,故天地萬物生。天地之道浸,故陰(yin)陽(yang)勝(sheng)。陰(yin)陽(yang)推,而變化順矣。
大道(dao)無(wu)(wu)(wu)(wu)形(xing),生(sheng)育天地;大道(dao)無(wu)(wu)(wu)(wu)名,長(chang)養萬物(wu)。無(wu)(wu)(wu)(wu)形(xing)無(wu)(wu)(wu)(wu)名,自(zi)(zi)(zi)然(ran)至靜(jing)(jing)(jing)之(zhi)(zhi)道(dao)。然(ran)靜(jing)(jing)(jing)者(zhe)動(dong)之(zhi)(zhi)基,靜(jing)(jing)(jing)極(ji)而動(dong),天地萬物(wu)即於(wu)此而生(sheng)焉。一(yi)生(sheng)天地,而天地即得自(zi)(zi)(zi)然(ran)之(zhi)(zhi)道(dao)以(yi)為(wei)(wei)道(dao),故天地之(zhi)(zhi)道(dao)浸。浸者(zhe),浸潤(run)漸入(ru)之(zhi)(zhi)謂,亦自(zi)(zi)(zi)然(ran)之(zhi)(zhi)義。惟其(qi)浸潤(run)自(zi)(zi)(zi)然(ran),動(dong)不(bu)(bu)離(li)靜(jing)(jing)(jing),靜(jing)(jing)(jing)不(bu)(bu)離(li)動(dong),一(yi)動(dong)一(yi)靜(jing)(jing)(jing),互為(wei)(wei)其(qi)根,故陰(yin)(yin)陽(yang)勝(sheng)。動(dong)為(wei)(wei)陽(yang),靜(jing)(jing)(jing)為(wei)(wei)陰(yin)(yin),動(dong)極(ji)而靜(jing)(jing)(jing),靜(jing)(jing)(jing)極(ji)而動(dong),陰(yin)(yin)極(ji)生(sheng)陽(yang),陽(yang)極(ji)生(sheng)陰(yin)(yin),陰(yin)(yin)陽(yang)相推,四時成序,萬物(wu)生(sheng)成,或(huo)變或(huo)化,無(wu)(wu)(wu)(wu)不(bu)(bu)順之(zhi)(zhi),造物(wu)者(zhe)豈有心於(wu)其(qi)間哉?蓋以(yi)自(zi)(zi)(zi)然(ran)之(zhi)(zhi)道(dao)無(wu)(wu)(wu)(wu)形(xing),無(wu)(wu)(wu)(wu)形(xing)而能變化,是以(yi)變化無(wu)(wu)(wu)(wu)窮也(ye)。
是故圣人知自然之道不可違,因而(er)制(zhi)之。至靜之道,律歷所不能契。爰有(you)奇器,是生(sheng)萬象(xiang),八卦(gua)甲子,神機鬼(gui)藏。陰陽相(xiang)勝之術,昭昭乎(hu)盡乎(hu)象(xiang)矣。
圣(sheng)人者(zhe)(zhe)(zhe)(zhe)(zhe),與(yu)天(tian)(tian)地合(he)其(qi)德(de)者(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)。惟(wei)與(yu)天(tian)(tian)地合(he)德(de),故不(bu)(bu)(bu)(bu)(bu)違天(tian)(tian)地自然(ran)(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),因而(er)裁(cai)制(zhi)變通(tong),與(yu)天(tian)(tian)地同功用。何則(ze)?自然(ran)(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),非色非空,至(zhi)(zhi)(zhi)無(wu)(wu)(wu)(wu)而(er)含至(zhi)(zhi)(zhi)有(you)(you)(you)(you)(you),至(zhi)(zhi)(zhi)虛而(er)含至(zhi)(zhi)(zhi)實(shi),有(you)(you)(you)(you)(you)無(wu)(wu)(wu)(wu)兼(jian)該,虛實(shi)并應(ying)者(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)。故以(yi)言(yan)其(qi)無(wu)(wu)(wu)(wu),則(ze)虛空一(yi)氣,無(wu)(wu)(wu)(wu)聲無(wu)(wu)(wu)(wu)臭,其(qi)為(wei)道(dao)(dao)也(ye)(ye)至(zhi)(zhi)(zhi)靜,靜至(zhi)(zhi)(zhi)於(wu)至(zhi)(zhi)(zhi),雖律歷(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣數(shu),有(you)(you)(you)(you)(you)所不(bu)(bu)(bu)(bu)(bu)能契(qi)。夫律歷(li)能契(qi)有(you)(you)(you)(you)(you)形(xing)(xing),不(bu)(bu)(bu)(bu)(bu)能契(qi)無(wu)(wu)(wu)(wu)形(xing)(xing),至(zhi)(zhi)(zhi)靜則(ze)無(wu)(wu)(wu)(wu)形(xing)(xing)矣,律歷(li)焉得而(er)契(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)?[囟/比(bi)]陵(ling)師所謂有(you)(you)(you)(you)(you)物(wu)(wu)先天(tian)(tian)地,無(wu)(wu)(wu)(wu)名本(ben)寂寥者(zhe)(zhe)(zhe)(zhe)(zhe)是也(ye)(ye)。以(yi)言(yan)其(qi)有(you)(you)(you)(you)(you),則(ze)造化(hua)(hua)不(bu)(bu)(bu)(bu)(bu)測,包(bao)羅一(yi)切,其(qi)為(wei)器(qi)(qi)也(ye)(ye)最奇(qi),器(qi)(qi)至(zhi)(zhi)(zhi)於(wu)奇(qi),是謂神(shen)器(qi)(qi)。神(shen)也(ye)(ye)者(zhe)(zhe)(zhe)(zhe)(zhe),妙萬物(wu)(wu)而(er)為(wei)言(yan)者(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)(ye)。故萬象森羅,八(ba)卦相(xiang)湯,甲子(zi)循(xun)環,神(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)伸機(ji)(ji),鬼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)屈藏(zang),無(wu)(wu)(wu)(wu)不(bu)(bu)(bu)(bu)(bu)盡在包(bao)容(rong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中。[囟/比(bi)]陵(ling)師所謂能為(wei)萬象主(zhu),不(bu)(bu)(bu)(bu)(bu)逐四時凋者(zhe)(zhe)(zhe)(zhe)(zhe)是也(ye)(ye)。靜道(dao)(dao)者(zhe)(zhe)(zhe)(zhe)(zhe),無(wu)(wu)(wu)(wu)名天(tian)(tian)地之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)始(shi);神(shen)器(qi)(qi)者(zhe)(zhe)(zhe)(zhe)(zhe),有(you)(you)(you)(you)(you)名萬物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)母。老(lao)子(zi)所謂無(wu)(wu)(wu)(wu)欲(yu)以(yi)觀(guan)(guan)其(qi)妙者(zhe)(zhe)(zhe)(zhe)(zhe),即觀(guan)(guan)其(qi)始(shi)也(ye)(ye);有(you)(you)(you)(you)(you)欲(yu)以(yi)觀(guan)(guan)其(qi)竅(qiao)(qiao)者(zhe)(zhe)(zhe)(zhe)(zhe),即觀(guan)(guan)其(qi)母也(ye)(ye)。非有(you)(you)(you)(you)(you)不(bu)(bu)(bu)(bu)(bu)能成(cheng)無(wu)(wu)(wu)(wu),非觀(guan)(guan)竅(qiao)(qiao)難(nan)以(yi)觀(guan)(guan)妙。觀(guan)(guan)妙之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),萬有(you)(you)(you)(you)(you)皆空,無(wu)(wu)(wu)(wu)作無(wu)(wu)(wu)(wu)為(wei);觀(guan)(guan)竅(qiao)(qiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),陰(yin)(yin)(yin)陽(yang)變化(hua)(hua),有(you)(you)(you)(you)(you)修有(you)(you)(you)(you)(you)證。圣(sheng)人不(bu)(bu)(bu)(bu)(bu)違自然(ran)(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),因而(er)制(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),觀(guan)(guan)天(tian)(tian)道(dao)(dao),執天(tian)(tian)行,從后天(tian)(tian)中返先天(tian)(tian),在殺(sha)機(ji)(ji)中盜生機(ji)(ji),顛倒五(wu)行,逆(ni)施(shi)造化(hua)(hua),以(yi)陰(yin)(yin)(yin)養陽(yang),以(yi)陽(yang)化(hua)(hua)陰(yin)(yin)(yin),陽(yang)健陰(yin)(yin)(yin)順,陰(yin)(yin)(yin)陽(yang)混合(he),由觀(guan)(guan)竅(qiao)(qiao)而(er)至(zhi)(zhi)(zhi)觀(guan)(guan)妙,由神(shen)器(qi)(qi)而(er)入至(zhi)(zhi)(zhi)靜,由勉強而(er)抵自然(ran)(ran),有(you)(you)(you)(you)(you)無(wu)(wu)(wu)(wu)一(yi)致,功力(li)悉(xi)化(hua)(hua),陰(yin)(yin)(yin)陽(yang)相(xiang)勝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術,昭昭乎進於(wu)色象之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外矣。要知此(ci)術非尋常之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術,乃(nai)竊陰(yin)(yin)(yin)陽(yang)、奪造化(hua)(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術,乃(nai)轉璇璣(ji)、脫生死之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術。昔(xi)黃帝修之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),而(er)乘龍上(shang)天(tian)(tian);張葛許修之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),而(er)超凡入圣(sheng);以(yi)至(zhi)(zhi)(zhi)拔宅者(zhe)(zhe)(zhe)(zhe)(zhe)八(ba)百,飛升者(zhe)(zhe)(zhe)(zhe)(zhe)三千,無(wu)(wu)(wu)(wu)非由此(ci)道(dao)(dao)而(er)成(cheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。吁!陰(yin)(yin)(yin)符(fu)經(jing)(jing)三百余字,句句甘露(lu),字字珠玉,示(shi)性命不(bu)(bu)(bu)(bu)(bu)死之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方,開萬世修真之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)路,天(tian)(tian)機(ji)(ji)大露(lu),后世丹經(jing)(jing)子(zi)書(shu),雖譬喻千般,無(wu)(wu)(wu)(wu)非申(shen)明(ming)陰(yin)(yin)(yin)陽(yang)相(xiang)勝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)術,有(you)(you)(you)(you)(you)志者(zhe)(zhe)(zhe)(zhe)(zhe)若(ruo)見(jian)此(ci)經(jing)(jing),誠心(xin)敬(jing)閱,求師一(yi)訣,倘(tang)能直下(xia)承當,大悟大徹,勤而(er)行之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),以(yi)應(ying)八(ba)百之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)讖,有(you)(you)(you)(you)(you)何不(bu)(bu)(bu)(bu)(bu)可?