據(ju)說(shuo)《陰符經》是(shi)唐朝著名道士(shi)李(li)筌(quan)在河(he)南省(sheng)境內的(de)(de)登封嵩山少室虎(hu)口(kou)巖(yan)石壁中發(fa)現(xian)的(de)(de)，此后才傳抄流行(xing)于(yu)世。根據(ju)李(li)筌(quan)對(dui)本經典的(de)(de)解釋著作《黃帝陰符經疏》，可以把它(ta)的(de)(de)內容概括為(wei)兩個部分：首先講述觀察自(zi)(zi)然界(jie)及其發(fa)展變化的(de)(de)客觀規(gui)律，所以，天(tian)性(xing)(xing)運(yun)行(xing)為(wei)自(zi)(zi)然規(gui)律，人(ren)心則順應自(zi)(zi)然規(gui)律；其次闡明(ming)了(le)天(tian)、地、人(ren)生殺(sha)的(de)(de)變化情(qing)況，人(ren)的(de)(de)生殺(sha)之氣的(de)(de)和收，應與自(zi)(zi)然同(tong)步，才能把握好(hao)事物成(cheng)功的(de)(de)機遇。然后，闡明(ming)人(ren)后天(tian)稟性(xing)(xing)巧(qiao)拙(zhuo)的(de)(de)生成(cheng)和耳(er)目口(kou)鼻的(de)(de)正確運(yun)用，主要效(xiao)法自(zi)(zi)然五行(xing)相(xiang)生原(yuan)則，修煉自(zi)(zi)身(shen)。
《神仙抱一 ——演道章上》
觀天(tian)(tian)(tian)(tian)之道，執天(tian)(tian)(tian)(tian)之行(xing)，盡矣。天(tian)(tian)(tian)(tian)有五(wu)賊(zei)，見之者昌。五(wu)賊(zei)在心(xin)，施行(xing)于(yu)天(tian)(tian)(tian)(tian)。宇宙(zhou)在乎(hu)手，萬化生(sheng)乎(hu)身。天(tian)(tian)(tian)(tian)性(xing)，人(ren)也(ye)。人(ren)心(xin)，機也(ye)。立(li)天(tian)(tian)(tian)(tian)之道，以定人(ren)也(ye)。天(tian)(tian)(tian)(tian)發(fa)(fa)殺機，移星易宿。地(di)發(fa)(fa)殺機，龍蛇(she)起陸。人(ren)發(fa)(fa)殺機，天(tian)(tian)(tian)(tian)地(di)反覆。天(tian)(tian)(tian)(tian)人(ren)合(he)發(fa)(fa)，萬化定基(ji)。性(xing)有巧(qiao)拙(zhuo)，可(ke)以伏藏。九(jiu)竅之邪(xie)，在乎(hu)三要，可(ke)以動靜。火(huo)生(sheng)于(yu)木，禍發(fa)(fa)必克。奸(jian)生(sheng)于(yu)國，時動必潰。知(zhi)之修之，謂之圣人(ren)。天(tian)(tian)(tian)(tian)生(sheng)天(tian)(tian)(tian)(tian)殺，道之理也(ye)。
《富國安民 ——演法章中》
天地(di)，萬物之盜。萬物，人(ren)之盜。人(ren)，萬物之盜。三盜既宜(yi)，三才既安。故曰：“食其(qi)時，百骸理。動其(qi)機，萬化安。”人(ren)知其(qi)神(shen)之神(shen)，不(bu)知其(qi)不(bu)神(shen)所(suo)以神(shen)也。日月有(you)數，小大有(you)定。圣功生(sheng)焉，神(shen)明出焉。其(qi)盜機也，天下莫能見，莫能知。君子得之固(gu)窮，小人(ren)得之輕命。
《強(qiang)兵戰勝 ——演術章(zhang)下》
瞽(gu)者(zhe)(zhe)善聽，聾者(zhe)(zhe)善視(shi)。絕利(li)一源，用師(shi)十(shi)倍(bei)。三(san)返晝夜，用師(shi)萬(wan)(wan)倍(bei)。心生(sheng)(sheng)(sheng)于物(wu)，死(si)于物(wu)，機(ji)在目。天之(zhi)(zhi)無恩，而大(da)恩生(sheng)(sheng)(sheng)。迅(xun)雷烈風(feng)，莫不(bu)蠢(chun)然(ran)。至樂性余，至靜(jing)性廉。天之(zhi)(zhi)至私，用之(zhi)(zhi)至公(gong)。禽之(zhi)(zhi)制在氣(qi)。生(sheng)(sheng)(sheng)者(zhe)(zhe)，死(si)之(zhi)(zhi)根(gen)。死(si)者(zhe)(zhe)，生(sheng)(sheng)(sheng)之(zhi)(zhi)根(gen)。恩生(sheng)(sheng)(sheng)于害，害生(sheng)(sheng)(sheng)于恩。愚人以天地(di)文理圣(sheng)(sheng)，我以時物(wu)文理哲。人以愚虞圣(sheng)(sheng)，我以不(bu)愚虞圣(sheng)(sheng)。人以奇(qi)期圣(sheng)(sheng),我以不(bu)奇(qi)期圣(sheng)(sheng)。沉水入火(huo)，自(zi)取滅亡。自(zi)然(ran)之(zhi)(zhi)道(dao)(dao)靜(jing)，故(gu)天地(di)萬(wan)(wan)物(wu)生(sheng)(sheng)(sheng)。天地(di)之(zhi)(zhi)道(dao)(dao)浸，故(gu)陰(yin)(yin)陽勝。陰(yin)(yin)陽推(tui)而變化順矣(yi)。圣(sheng)(sheng)人知(zhi)自(zi)然(ran)之(zhi)(zhi)道(dao)(dao)不(bu)可(ke)違，因而制之(zhi)(zhi)。至靜(jing)之(zhi)(zhi)道(dao)(dao)，律歷所不(bu)能契(qi)。爰有奇(qi)器，是(shi)生(sheng)(sheng)(sheng)萬(wan)(wan)象，八卦甲子，神(shen)機(ji)鬼藏。陰(yin)(yin)陽相勝之(zhi)(zhi)術，昭昭乎(hu)盡乎(hu)象矣(yi)。
陰符(fu)經(jing)(jing)三(san)百(bai)(bai)余字(zi)，其言(yan)深奧(ao)，其理(li)精微，鑿開混沌(dun)，剖析鴻濛，演造(zao)化之秘，闡性命之幽，為古今來修道(dao)第一部真(zhen)經(jing)(jing)。唐(tang)陸(lu)龜蒙謂(wei)(wei)黃(huang)帝(di)(di)所(suo)著(zhu)(zhu)，宋陳淵謂(wei)(wei)黃(huang)帝(di)(di)受於(wu)廣成(cheng)子(zi)，朱文(wen)公亦謂(wei)(wei)黃(huang)帝(di)(di)著(zhu)(zhu)，邵堯夫謂(wei)(wei)戰國時書(shu)(shu)(shu)，程伊(yi)川又(you)謂(wei)(wei)非商(shang)末即(ji)周末時書(shu)(shu)(shu)。其說(shuo)紛紛，各述(shu)所(suo)知，究(jiu)無(wu)定見。以予(yu)論之，世(shi)皆傳為黃(huang)帝(di)(di)陰符(fu)經(jing)(jing)，丹經(jing)(jing)子(zi)書(shu)(shu)(shu)，俱謂(wei)(wei)陰符(fu)經(jing)(jing)系黃(huang)帝(di)(di)所(suo)作(zuo)，考(kao)之文(wen)字(zi)，始於(wu)黃(huang)帝(di)(di)，興于(yu)唐(tang)虞夏商(shang)，或者(zhe)黃(huang)帝(di)(di)撰作(zuo)，口(kou)口(kou)相傳，不記(ji)文(wen)字(zi)，后(hou)世(shi)成(cheng)真(zhen)仙(xian)侶，筆之於(wu)書(shu)(shu)(shu)，流傳世(shi)間，亦未(wei)可(ke)定。就其世(shi)傳之說(shuo)，丹經(jing)(jing)之載，謂(wei)(wei)黃(huang)帝(di)(di)著(zhu)(zhu)之，亦無(wu)不可(ke)，但(dan)此(ci)書(shu)(shu)(shu)沿訛已(yi)久，苦無(wu)善本(ben)，字(zi)句差(cha)錯者(zhe)極多，或借驪(li)山老姥百(bai)(bai)言(yan)演道(dao)、百(bai)(bai)言(yan)演法、百(bai)(bai)言(yan)演術之說(shuo)，紊亂圣道(dao)，以盲引盲；更有借伊(yi)呂張果子(zi)房孔明(ming)注語欺(qi)世(shi)惑人者(zhe)，似(si)此(ci)魚目混珠，指鹿為馬，大(da)失真(zhen)經(jing)(jing)妙(miao)旨。予(yu)于(yu)乾隆四十(shi)四年，歲次己亥，於(wu)南臺深處(chu)，取諸家(jia)注本(ben)，校(xiao)正字(zi)句，細心斟酌，略釋(shi)數語，述(shu)其大(da)意，掃邪(xie)救正，以破狂言(yan)亂語之弊，高明(ming)者(zhe)自能辨之。
時 大清(qing)嘉慶三年歲(sui)次戊(wu)午(wu)九月九日棲云山素樸散(san)人悟元子(zi)劉一(yi)明敘(xu)於自在(zai)窩中
陰(yin)符經者，黃帝演道(dao)書也。而談兵(bing)之(zhi)家，視為(wei)(wei)(wei)天(tian)時(shi)孤虛旺相之(zhi)理，人事進(jin)退(tui)存亡(wang)之(zhi)因，即緇黃之(zhi)流，淺窺圣經，謬(miu)為(wei)(wei)(wei)注(zhu)疏者亦不少，不幾誤璞為(wei)(wei)(wei)鼠，以青作黃乎(hu)？我悟元老(lao)師，造性命(ming)之(zhi)精(jing)(jing)，證天(tian)人之(zhi)奧，體古圣覺世(shi)之(zhi)婆心，思(si)發其(qi)覆(fu)，憫后(hou)學(xue)窮理而無(wu)(wu)門，詳為(wei)(wei)(wei)之(zhi)解，掃諸(zhu)說之(zhi)悖謬(miu)，詮陰(yin)符之(zhi)肯(ken)綮，其(qi)中盡性至命(ming)之(zhi)學(xue)，有(you)為(wei)(wei)(wei)無(wu)(wu)為(wei)(wei)(wei)之(zhi)理，靡(mi)不詳明且備，將數千年(nian)埋沒之(zhi)陰(yin)符，至今原旨(zhi)畢露(lu)，而無(wu)(wu)余蘊(yun)矣。經云：觀天(tian)之(zhi)道(dao)，執(zhi)天(tian)之(zhi)行，盡矣。仆則曰：圣經之(zhi)精(jing)(jing)，圣道(dao)之(zhi)微，盡矣。
大清(qing)嘉慶三年歲次戊午九(jiu)月(yue)九(jiu)日(ri) 受業門人 王附青(qing) 云峰甫 沐手敬題 軒轅黃(huang)帝著(zhu)
洮陽門人(ren) 張陽全(quan) 校閱
悟元子 劉一(yi)明 注
后(hou)學 陶鑄靈 重刊
陰者(zhe)(zhe)，暗也，默也，人(ren)莫(mo)能見，莫(mo)能知，而(er)己(ji)獨見獨知之(zhi)(zhi)謂；符者(zhe)(zhe)，契也，兩而(er)相合(he)，彼此如一(yi)之(zhi)(zhi)謂；經(jing)者(zhe)(zhe)，徑也，道(dao)也，常也，常行之(zhi)(zhi)道(dao)，經(jing)久(jiu)不(bu)易之(zhi)(zhi)謂。陰符經(jing)即(ji)神(shen)明(ming)暗運，默契造(zao)化之(zhi)(zhi)道(dao)。默契造(zao)化，則人(ren)與天合(he)，一(yi)動一(yi)靜(jing)，皆(jie)是天機，人(ren)亦一(yi)天矣(yi)。上(shang)中下三(san)篇，無非(fei)申明(ming)陰符經(jing)三(san)字(zi)，會得陰符經(jing)三(san)字(zi)，則三(san)篇大(da)意可推而(er)知矣(yi)。
觀(guan)天之道，執天之行，盡(jin)矣(yi)。
性命之(zhi)(zhi)(zhi)道(dao)(dao)(dao)，一(yi)天(tian)(tian)道(dao)(dao)(dao)也(ye)。天(tian)(tian)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)，陰陽之(zhi)(zhi)(zhi)道(dao)(dao)(dao)耳。修(xiu)道(dao)(dao)(dao)者(zhe)能知天(tian)(tian)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)奧妙(miao)，而(er)(er)神(shen)明(ming)默運，竊陰陽之(zhi)(zhi)(zhi)氣，奪造化之(zhi)(zhi)(zhi)權，可以(yi)(yi)長生不死，可以(yi)(yi)無(wu)生無(wu)死，然其最(zui)要處，則(ze)在能觀(guan)(guan)能執(zhi)耳。何(he)謂(wei)觀(guan)(guan)？格物致(zhi)知之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)，極深研幾(ji)之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)，心(xin)知神(shen)會之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)，回光返(fan)照之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)，不隱(yin)不瞞(man)之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)觀(guan)(guan)；何(he)謂(wei)執(zhi)？專心(xin)致(zhi)志之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi)，身體力行之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi)，愈久愈力之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi)，無(wu)過不及之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi)，始終如(ru)一(yi)之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)執(zhi)。觀(guan)(guan)天(tian)(tian)道(dao)(dao)(dao)，無(wu)為(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)功(gong)，頓(dun)悟也(ye)，所以(yi)(yi)了(le)性；執(zhi)天(tian)(tian)行，有為(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)學，漸修(xiu)也(ye)，所以(yi)(yi)了(le)命。能觀(guan)(guan)能執(zhi)，用(yong)陰陽之(zhi)(zhi)(zhi)道(dao)(dao)(dao)以(yi)(yi)脫陰陽，依世間(jian)法而(er)(er)出(chu)世間(jian)，性命俱了(le)，心(xin)法兩忘，超出(chu)天(tian)(tian)地(di)，永劫長存，只此(ci)二句，即是(shi)成仙成佛之(zhi)(zhi)(zhi)天(tian)(tian)梯，為(wei)(wei)(wei)(wei)圣為(wei)(wei)(wei)(wei)賢之(zhi)(zhi)(zhi)大道(dao)(dao)(dao)，外此(ci)者(zhe)，皆是(shi)旁門(men)曲徑(jing)，邪(xie)說(shuo)淫辭，故曰盡矣。
天有五賊，見之者昌。
五(wu)(wu)賊(zei)(zei)(zei)者(zhe)，金木(mu)水(shui)火土(tu)(tu)(tu)(tu)也(ye)。天以(yi)陰陽(yang)五(wu)(wu)行(xing)(xing)化(hua)生(sheng)(sheng)萬物(wu)，氣以(yi)成(cheng)(cheng)形，而(er)(er)(er)人(ren)即受此氣以(yi)生(sheng)(sheng)以(yi)長，但自陽(yang)極生(sheng)(sheng)陰，先天入於后天，五(wu)(wu)行(xing)(xing)不能和合，自相賊(zei)(zei)(zei)害，各一(yi)其(qi)性，木(mu)以(yi)金為(wei)賊(zei)(zei)(zei)，金以(yi)火為(wei)賊(zei)(zei)(zei)，火以(yi)水(shui)為(wei)賊(zei)(zei)(zei)，水(shui)以(yi)土(tu)(tu)(tu)(tu)為(wei)賊(zei)(zei)(zei)，土(tu)(tu)(tu)(tu)以(yi)木(mu)為(wei)賊(zei)(zei)(zei)，是謂天之(zhi)(zhi)五(wu)(wu)賊(zei)(zei)(zei)也(ye)。惟此五(wu)(wu)賊(zei)(zei)(zei)，百姓(xing)日用而(er)(er)(er)不知，順(shun)行(xing)(xing)其(qi)氣，以(yi)故生(sheng)(sheng)而(er)(er)(er)死，死而(er)(er)(er)生(sheng)(sheng)，生(sheng)(sheng)死不已。若有(you)見之(zhi)(zhi)者(zhe)，逆施造化(hua)，顛倒五(wu)(wu)行(xing)(xing)，金本(ben)克(ke)木(mu)，木(mu)反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)成(cheng)(cheng)器；木(mu)本(ben)克(ke)土(tu)(tu)(tu)(tu)，土(tu)(tu)(tu)(tu)反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)生(sheng)(sheng)榮；土(tu)(tu)(tu)(tu)本(ben)克(ke)水(shui)，水(shui)反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)不泛(fan)；水(shui)本(ben)克(ke)火，火反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)不燥；火本(ben)克(ke)金，金反(fan)(fan)因之(zhi)(zhi)而(er)(er)(er)生(sheng)(sheng)明；克(ke)中有(you)生(sheng)(sheng)，五(wu)(wu)賊(zei)(zei)(zei)轉而(er)(er)(er)為(wei)五(wu)(wu)寶，一(yi)氣混然(ran)，還元返(fan)本(ben)，豈不昌乎(hu)！
五賊在(zai)(zai)心，施(shi)行于天。宇宙(zhou)在(zai)(zai)乎手，萬(wan)化生乎身。
人秉五(wu)(wu)行(xing)(xing)之(zhi)(zhi)氣而(er)(er)生身，身中即具五(wu)(wu)行(xing)(xing)之(zhi)(zhi)氣。然心(xin)者身之(zhi)(zhi)主(zhu)，身者心(xin)之(zhi)(zhi)室，五(wu)(wu)賊在身，實在心(xin)也。但心(xin)有人心(xin)道心(xin)之(zhi)(zhi)分(fen)；人心(xin)用(yong)事，則五(wu)(wu)賊發而(er)(er)為(wei)喜怒哀樂欲之(zhi)(zhi)五(wu)(wu)物；道心(xin)用(yong)事，則五(wu)(wu)賊變而(er)(er)為(wei)仁義禮智信之(zhi)(zhi)五(wu)(wu)德。若能觀天而(er)(er)明五(wu)(wu)行(xing)(xing)之(zhi)(zhi)消息，以(yi)道心(xin)為(wei)運用(yong)，一(yi)步一(yi)趨(qu)，盡出於天而(er)(er)不由人，宇宙雖大，如在手掌之(zhi)(zhi)中；萬化雖多(duo)，不出一(yi)身之(zhi)(zhi)內；攢五(wu)(wu)行(xing)(xing)而(er)(er)合四象，以(yi)了(le)性命，可不難矣。
天性(xing)，人(ren)也(ye)。人(ren)心，機也(ye)。立天之(zhi)道，以定(ding)人(ren)也(ye)。
天(tian)(tian)性(xing)者(zhe)(zhe)，天(tian)(tian)賦之(zhi)性(xing)，即(ji)真如之(zhi)性(xing)，所謂真心，不(bu)識不(bu)知，順(shun)帝之(zhi)則，而(er)人(ren)(ren)(ren)得以(yi)為人(ren)(ren)(ren)者(zhe)(zhe)是也(ye)；人(ren)(ren)(ren)心者(zhe)(zhe)，氣質之(zhi)性(xing)，即(ji)知識之(zhi)性(xing)，所謂機心，見景生(sheng)情(qing)，隨(sui)風(feng)揚波(bo)，而(er)人(ren)(ren)(ren)因之(zhi)有生(sheng)有死者(zhe)(zhe)是也(ye)。天(tian)(tian)性(xing)者(zhe)(zhe)，天(tian)(tian)機，即(ji)是天(tian)(tian)道(dao)(dao)；人(ren)(ren)(ren)心者(zhe)(zhe)，人(ren)(ren)(ren)機，即(ji)是人(ren)(ren)(ren)道(dao)(dao)。守天(tian)(tian)機者(zhe)(zhe)存，順(shun)人(ren)(ren)(ren)機者(zhe)(zhe)亡。惟大(da)圣人(ren)(ren)(ren)觀天(tian)(tian)道(dao)(dao)，執(zhi)天(tian)(tian)行，中(zhong)立不(bu)倚，寂然不(bu)動，感而(er)遂通，修真性(xing)而(er)化氣性(xing)，守天(tian)(tian)道(dao)(dao)而(er)定人(ren)(ren)(ren)心，不(bu)使有一毫客(ke)氣雜於方寸之(zhi)內(nei)也(ye)。
天發殺機，移星易宿；地(di)發殺機，龍蛇起陸；人(ren)發殺機，天地(di)反覆(fu)；天人(ren)合(he)發，萬變定(ding)基。
殺機(ji)(ji)者，陰肅(su)之氣，所(suo)以傷(shang)物也(ye)(ye)(ye)(ye)；然無陰不(bu)能(neng)生陽，非殺無以衛生，故天(tian)(tian)之殺機(ji)(ji)一發，則周(zhou)而(er)復始，而(er)星宿移轉，斗柄回(hui)寅；地(di)之殺機(ji)(ji)一發，則剝(bo)極(ji)而(er)復，龍蛇起陸，靜極(ji)又動(dong)；惟人(ren)也(ye)(ye)(ye)(ye)亦俱一天(tian)(tian)地(di)也(ye)(ye)(ye)(ye)，亦有此陰陽也(ye)(ye)(ye)(ye)，若能(neng)效天(tian)(tian)法地(di)，運動(dong)殺機(ji)(ji)，則五行顛(dian)倒而(er)地(di)天(tian)(tian)交泰，何則？人(ren)心(xin)若與(yu)天(tian)(tian)心(xin)合，顛(dian)倒陰陽只(zhi)片時。天(tian)(tian)時人(ren)事合而(er)一之，則萬(wan)(wan)物變化之根基即於此而(er)定(ding)矣。中庸(yong)所(suo)謂致中和，天(tian)(tian)地(di)位焉(yan)，萬(wan)(wan)物育焉(yan)者，即此也(ye)(ye)(ye)(ye)。
性有巧拙，可以伏(fu)藏。
人秉(bing)陰陽之(zhi)氣(qi)以(yi)(yi)成(cheng)形，具良(liang)知良(liang)能以(yi)(yi)為性(xing)，性(xing)無不善，而(er)氣(qi)有清(qing)(qing)濁。秉(bing)氣(qi)清(qing)(qing)者(zhe)(zhe)為巧(qiao)，秉(bing)氣(qi)濁者(zhe)(zhe)為拙(zhuo)。性(xing)巧(qiao)者(zhe)(zhe)多機謀，性(xing)拙(zhuo)者(zhe)(zhe)多貪癡。巧(qiao)性(xing)拙(zhuo)性(xing)皆系氣(qi)質之(zhi)性(xing)，人心主(zhu)事，非本來之(zhi)天(tian)(tian)性(xing)。修真之(zhi)道，采先天(tian)(tian)，化后天(tian)(tian)，而(er)一切巧(qiao)拙(zhuo)之(zhi)性(xing)，皆伏藏而(er)不用矣。
九竅之邪，在乎三要，可以動(dong)靜。
九(jiu)竅者，人身(shen)上(shang)七竅，下二竅也；三要者，耳目口(kou)(kou)也。人身(shen)九(jiu)竅皆(jie)受邪(xie)之(zhi)處(chu)，而九(jiu)竅之(zhi)中，惟耳目口(kou)(kou)三者為(wei)招(zhao)邪(xie)之(zhi)要口(kou)(kou)，耳聽聲則(ze)(ze)精搖，目視(shi)色則(ze)(ze)神馳，口(kou)(kou)多言(yan)則(ze)(ze)氣散(san)，精氣神一傷(shang)，則(ze)(ze)全身(shen)衰敗，性命未有(you)不(bu)喪者。人能收視(shi)，返(fan)聽，希(xi)言(yan)，閉(bi)其要口(kou)(kou)，委志虛無，內念不(bu)出，外念不(bu)入，精氣神三品大藥凝結不(bu)散(san)，九(jiu)竅可(ke)以動，可(ke)以靜，動之(zhi)靜之(zhi)，盡是(shi)天機，并無人機，更何有(you)邪(xie)氣之(zhi)不(bu)消滅哉！
火(huo)生于木，禍發必(bi)克；奸生于國，時動必(bi)潰(kui)。知(zhi)之修(xiu)之，謂(wei)之圣(sheng)人。
火喻邪(xie)心(xin)，木(mu)喻性(xing)，奸譬陰(yin)惡(e)，國(guo)譬身。木(mu)本生火，火發而禍及木(mu)，則木(mu)克；邪(xie)生於心(xin)，邪(xie)發而禍及心(xin)，則性(xing)亂(luan)；國(guo)中有奸，奸動而潰其國(guo)，則國(guo)亡；陰(yin)藏於身，陰(yin)盛而敗其身，則命(ming)傾；身心(xin)受累(lei)，性(xing)命(ming)隨之，於此而知潛修密(mi)煉，觀(guan)天道(dao)，執天行，降(jiang)伏(fu)身心(xin)，保全(quan)性(xing)命(ming)，不為(wei)后天五行所拘者，非(fei)圣人其誰(shui)與歸？
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《陰符經》即是《遁甲經》的元(yuan)始經笈，不(bu)為(wei)后世所知，多被誤(wu)解作道家修煉之術(shu)的丹經，總是牽強附會(hui)，文(wen)不(bu)對題，斷章取義，雜湊成文(wen)，不(bu)能全文(wen)貫(guan)通(tong)(tong)，首尾(wei)一氣。今用“遁甲”揭其秘，一氣貫(guan)注，層次井然，全文(wen)通(tong)(tong)暢，豁然冰釋，樂與(yu)愛好者共(gong)賞之。
經(jing)曰：觀(guan)天之(zhi)道，執(zhi)天之(zhi)行(xing)，盡矣。
此節(jie)是(shi)(shi)全經(jing)之(zhi)(zhi)總(zong)綱，學(xue)說之(zhi)(zhi)根據(ju)(ju)。高(gao)度概括(kuo)了(le)《陰(yin)符(fu)經(jing)》總(zong)體內(nei)容(rong)，故(gu)曰：“盡矣(yi)”。“觀(guan)天(tian)(tian)(tian)之(zhi)(zhi)道”謂“天(tian)(tian)(tian)之(zhi)(zhi)道”用(yong)“觀(guan)”而(er)取得。不但(dan)有其客觀(guan)根據(ju)(ju)，而(er)且有其具體方法，而(er)非空洞理論。自有古(gu)天(tian)(tian)(tian)文(wen)學(xue)內(nei)容(rong)，包括(kuo)古(gu)代星(xing)占學(xue)在內(nei)。但(dan)全文(wen)中并未提及三垣二十(shi)八(ba)宿，五(wu)星(xing)凌犯等(deng)星(xing)占天(tian)(tian)(tian)象內(nei)容(rong)之(zhi)(zhi)事。由(you)是(shi)(shi)可知，《陰(yin)符(fu)》著者是(shi)(shi)從星(xing)占學(xue)的(de)(de)另一(yi)分支，以天(tian)(tian)(tian)象實(shi)體運動為依(yi)(yi)據(ju)(ju)，即(ji)是(shi)(shi)應用(yong)天(tian)(tian)(tian)道運行規律所(suo)反映出的(de)(de)干支八(ba)卦，建立起(qi)一(yi)門有天(tian)(tian)(tian)道依(yi)(yi)據(ju)(ju)的(de)(de)數術系統遁(dun)甲(jia)式體系。經(jing)文(wen)明示“爰(yuan)有奇器，是(shi)(shi)生萬象，八(ba)卦甲(jia)子，神機鬼藏，陰(yin)陽相勝之(zhi)(zhi)術昭(zhao)(zhao)昭(zhao)(zhao)乎進乎象矣(yi)。”就是(shi)(shi)遁(dun)甲(jia)式的(de)(de)明證。
中國(guo)古代一切傳統(tong)學(xue)術，皆(jie)是首(shou)重天(tian)道，遁(dun)甲(jia)式亦不(bu)(bu)能例外。但與六(liu)(liu)壬、太乙(yi)之(zhi)術不(bu)(bu)同(tong)，各(ge)有(you)其特色。合稱“三式”之(zhi)學(xue)。遁(dun)甲(jia)以(yi)九宮為(wei)框架，六(liu)(liu)壬以(yi)十二地支(zhi)為(wei)框架，太乙(yi)以(yi)九宮十六(liu)(liu)神為(wei)框架。太乙(yi)占國(guo)運，遁(dun)甲(jia)占兵(bing)機，六(liu)(liu)壬占百(bai)事，各(ge)有(you)重點，亦各(ge)無(wu)不(bu)(bu)占，然(ran)均不(bu)(bu)離(li)以(yi)“干(gan)支(zhi)”為(wei)根(gen)據。古人發明“干(gan)支(zhi)”頗不(bu)(bu)容易(yi)。看起來很簡(jian)單，要(yao)知其所以(yi)然(ran)和探索其客(ke)觀根(gen)據就不(bu)(bu)容易(yi)。不(bu)(bu)論(lun)醫卜(bu)星(xing)相，天(tian)文地理，宗教神學(xue)等(deng)等(deng)，無(wu)有(you)不(bu)(bu)涉及干(gan)支(zhi)者。
“干支(zhi)”是(shi)(shi)古天(tian)文(wen)(wen)學(xue)(xue)家研(yan)究的(de)成(cheng)果結晶，是(shi)(shi)天(tian)體(ti)(ti)運行規律的(de)高(gao)度反(fan)映。它在天(tian)文(wen)(wen)學(xue)(xue)中(zhong)的(de)客觀(guan)根(gen)據尚未引起(qi)研(yan)究者的(de)足夠重(zhong)視，故不(bu)見有人具(ju)體(ti)(ti)揭示(shi)。各著作(zuo)之(zhi)(zhi)中(zhong)，包括天(tian)文(wen)(wen)學(xue)(xue)史之(zhi)(zhi)中(zhong)，皆多從說文(wen)(wen)解字訓詁考釋(shi)，卻缺乏從古天(tian)文(wen)(wen)學(xue)(xue)中(zhong)具(ju)體(ti)(ti)落實。遂(sui)至(zhi)認(ren)為干支(zhi)屬抽象概念(nian)，記時(shi)符號而已，其實質(zhi)卻鮮(xian)為人知。將本(ben)來科(ke)學(xue)(xue)的(de)東(dong)西，未能加以(yi)充分認(ren)識，反(fan)而被誤認(ren)為是(shi)(shi)甚至(zhi)肯定是(shi)(shi)“唯心”的(de)和“迷信”的(de)東(dong)西。
“八(ba)(ba)卦(gua)”是形(xing)(xing)象思維和邏輯推理所應(ying)用(yong)的(de)(de)(de)(de)符號系統(tong)，用(yong)之(zhi)(zhi)以(yi)通神明(ming)之(zhi)(zhi)德，以(yi)類萬(wan)物之(zhi)(zhi)情。在遁甲式(shi)中(zhong)，八(ba)(ba)卦(gua)通天(tian)地人三(san)盤(pan)之(zhi)(zhi)體(ti)，其(qi)(qi)側(ce)重在于“空(kong)間(jian)”方位(wei)的(de)(de)(de)(de)反映(ying)和事物形(xing)(xing)象的(de)(de)(de)(de)歸屬。自(zi)宋(song)代而后(hou)，八(ba)(ba)卦(gua)又有(you)(you)先(xian)后(hou)天(tian)之(zhi)(zhi)分。遁甲式(shi)所用(yong)為后(hou)天(tian)文王八(ba)(ba)卦(gua)，未提先(xian)天(tian)伏羲八(ba)(ba)卦(gua)。可知《陰(yin)符》所用(yong)自(zi)應(ying)是“文王后(hou)天(tian)八(ba)(ba)卦(gua)”無(wu)疑。《陰(yin)符經》所用(yong)八(ba)(ba)卦(gua)甲子，雖(sui)(sui)是時(shi)空(kong)統(tong)一的(de)(de)(de)(de)，但又是有(you)(you)所側(ce)重的(de)(de)(de)(de)。干支雖(sui)(sui)可表示(shi)空(kong)間(jian)方位(wei)，其(qi)(qi)重點乃在于“時(shi)間(jian)”的(de)(de)(de)(de)反映(ying)。八(ba)(ba)卦(gua)雖(sui)(sui)可表示(shi)時(shi)間(jian)，其(qi)(qi)要端多主于“空(kong)間(jian)”方位(wei)的(de)(de)(de)(de)反映(ying)。故自(zi)古(gu)皆(jie)采用(yong)干支記(ji)時(shi)，而不用(yong)八(ba)(ba)卦(gua)記(ji)時(shi)。《遁甲》用(yong)八(ba)(ba)卦(gua)作“三(san)盤(pan)”的(de)(de)(de)(de)定(ding)位(wei)式(shi)，天(tian)干從(cong)中(zhong)順逆演布，體(ti)現時(shi)空(kong)統(tong)一的(de)(de)(de)(de)變化模(mo)擬。可見古(gu)人立法的(de)(de)(de)(de)合理性及其(qi)(qi)智慧(hui)的(de)(de)(de)(de)陳(chen)跡。用(yong)圖以(yi)明(ming)之(zhi)(zhi)。
“執天(tian)之行(xing)”，即是根據(ju)“觀(guan)天(tian)道(dao)”所獲的(de)(de)(de)(de)天(tian)道(dao)運行(xing)規律的(de)(de)(de)(de)記時“干支”為(wei)依據(ju)，法天(tian)則地演布(bu)奇(qi)門，得出千變萬化之一幕，用作(zuo)預測和決(jue)策的(de)(de)(de)(de)行(xing)事指(zhi)導，爭取計劃的(de)(de)(de)(de)勝利(li)。故曰：“執天(tian)之行(xing)盡矣”。是有具體數術內容的(de)(de)(de)(de)，而非空洞(dong)詞句。
（二）
故天有(you)五賊(zei)，見之者昌；五賊(zei)在心，施行于天；宇宙在乎手，萬(wan)化生乎身。
此節從總綱而(er)展(zhan)開論(lun)述(shu)。“故”即所以，乃(nai)申(shen)述(shu)“觀天之道”的具(ju)體內容。
“天(tian)(tian)有五(wu)(wu)賊(zei)”之“賊(zei)”，即盜(dao)(dao)賊(zei)之“賊(zei)”。賊(zei)與(yu)盜(dao)(dao)對，經文(wen)中有“五(wu)(wu)賊(zei)三盜(dao)(dao)”之說(shuo)。“賊(zei)”為(wei)明(ming)取強(qiang)奪，“盜(dao)(dao)”為(wei)暗地偷竊。即指盜(dao)(dao)竊天(tian)(tian)機(ji)有明(ming)暗兩(liang)個方面(mian)。有形(xing)象思(si)維與(yu)理化思(si)維，皆(jie)有具體(ti)內容(rong)。天(tian)(tian)之五(wu)(wu)賊(zei)即金木(mu)水(shui)(shui)火(huo)土五(wu)(wu)星(xing)(xing)(xing)(xing)在天(tian)(tian)道(dao)(dao)中運(yun)行(xing)(xing)，占(zhan)星(xing)(xing)(xing)(xing)家可以明(ming)白(bai)(bai)(bai)地觀(guan)察(cha)到(dao)(dao)它們(men)順逆留伏的運(yun)行(xing)(xing)，沖巳凌犯的現象，芒角動(dong)搖(yao)的狀態，以及隱顯五(wu)(wu)色，九(jiu)洲分野等(deng)，與(yu)人(ren)間社會相聯系，作(zuo)出災祥(xiang)的判斷(duan)。在《唐開元占(zhan)經》《太(tai)(tai)(tai)白(bai)(bai)(bai)陰經》《乙巳占(zhan)》《蘭臺秘苑》和《天(tian)(tian)文(wen)大成》《歷代(dai)(dai)天(tian)(tian)文(wen)律(lv)歷等(deng)志》中有豐富的記載。但(dan)是(shi)，《陰符經》著者明(ming)顯地是(shi)“星(xing)(xing)(xing)(xing)占(zhan)術”的另一分支，不(bu)用(yong)守候靈臺（觀(guan)測臺）的辛苦，只從(cong)(cong)古天(tian)(tian)文(wen)家精辟創作(zuo)反映“天(tian)(tian)道(dao)(dao)”規律(lv)的“干支”這個天(tian)(tian)機(ji)來推演(yan)，從(cong)(cong)形(xing)象思(si)維飛躍到(dao)(dao)理性(xing)思(si)維。諸如“六壬”“太(tai)(tai)(tai)乙”“子平”等(deng)等(deng)數術，無不(bu)根據干支來推演(yan)。特(te)別是(shi)《遁甲》式，將天(tian)(tian)道(dao)(dao)運(yun)行(xing)(xing)中的金木(mu)水(shui)(shui)火(huo)土五(wu)(wu)行(xing)(xing)星(xing)(xing)(xing)(xing)和天(tian)(tian)體(ti)空間定位的九(jiu)天(tian)(tian)星(xing)(xing)(xing)(xing)，作(zuo)為(wei)天(tian)(tian)道(dao)(dao)規律(lv)的客觀(guan)依據，用(yong)干支五(wu)(wu)行(xing)(xing)和九(jiu)星(xing)(xing)(xing)(xing)用(yong)作(zuo)天(tian)(tian)機(ji)全息的模擬。《煙(yan)波釣叟歌(ge)(ge)》曰：“庚為(wei)太(tai)(tai)(tai)白(bai)(bai)(bai)丙(bing)熒(ying)(ying)惑”，即是(shi)以“庚”逮捕(bu)太(tai)(tai)(tai)白(bai)(bai)(bai)金星(xing)(xing)(xing)(xing)，“丙(bing)”代(dai)(dai)表(biao)(biao)熒(ying)(ying)惑火(huo)星(xing)(xing)(xing)(xing)。這就充分證(zheng)明(ming)遁甲是(shi)用(yong)天(tian)(tian)干五(wu)(wu)行(xing)(xing)代(dai)(dai)表(biao)(biao)天(tian)(tian)文(wen)行(xing)(xing)星(xing)(xing)(xing)(xing)的事實。這種方法，既本于(yu)天(tian)(tian)道(dao)(dao)，又不(bu)用(yong)守候靈臺的辛苦，僅用(yong)干支八(ba)卦推演(yan)，即可得到(dao)(dao)預測效果(guo)。《煙(yan)波釣叟歌(ge)(ge)》又說(shuo)：“白(bai)(bai)(bai)入(ru)熒(ying)(ying)兮(xi)賊(zei)即來，熒(ying)(ying)入(ru)白(bai)(bai)(bai)兮(xi)賊(zei)需滅”，這里不(bu)但(dan)證(zheng)明(ming)“遁甲”是(shi)以天(tian)(tian)干五(wu)(wu)行(xing)(xing)代(dai)(dai)表(biao)(biao)金木(mu)水(shui)(shui)火(huo)土五(wu)(wu)個行(xing)(xing)星(xing)(xing)(xing)(xing)，同(tong)時又證(zheng)明(ming)了“遁甲”是(shi)用(yong)五(wu)(wu)行(xing)(xing)代(dai)(dai)表(biao)(biao)五(wu)(wu)賊(zei)之事，與(yu)《陰符經》的隱秘若合符契。
“見(jian)之(zhi)者(zhe)昌(chang)(chang)”；昌(chang)(chang)，明也(ye)。遁甲式重天(tian)盤(pan)又重天(tian)干(gan)(gan)，唯天(tian)干(gan)(gan)明布天(tian)地盤(pan)之(zhi)中，一(yi)見(jian)而知，故曰“見(jian)之(zhi)者(zhe)昌(chang)(chang)（明）”，而地支無定住，藏于九宮(gong)之(zhi)內，靠順逆推演方可(ke)知道，是說代表五行(xing)的(de)天(tian)干(gan)(gan)有明顯的(de)位置(zhi)，一(yi)見(jian)可(ke)知，而不與地支情況相同(tong)。故曰“天(tian)有五賊(zei)，見(jian)之(zhi)者(zhe)昌(chang)(chang)。”昌(chang)(chang)，明也(ye)，明白其吉兇以(yi)定趨避之(zhi)行(xing)動也(ye)。
“五(wu)賊在(zai)心(xin)，施(shi)行(xing)于天(tian)(tian)”，是說三奇(qi)六(liu)儀（即乙丙(bing)丁(ding)三奇(qi)，戊己庚辛壬(ren)癸(gui)六(liu)儀，均指天(tian)(tian)干而言(yan)），按規(gui)定之(zhi)陰九(jiu)局陽九(jiu)局順逆(ni)演布(bu)(bu)法(fa)則熟記于心(xin)中，即是“五(wu)賊在(zai)心(xin)”。演布(bu)(bu)時將(jiang)三奇(qi)六(liu)儀這一(yi)連(lian)串的天(tian)(tian)干或順或逆(ni)，按用局規(gui)定排布(bu)(bu)在(zai)天(tian)(tian)盤上，故曰“施(shi)行(xing)于天(tian)(tian)”。地(di)盤亦(yi)同樣(yang)布(bu)(bu)天(tian)(tian)干，其局法(fa)定體(ti)，從天(tian)(tian)道中來。地(di)盤不(bu)動，唯天(tian)(tian)盤動（視運(yun)動）。也即是法(fa)天(tian)(tian)則地(di)的模(mo)擬。
“宇(yu)宙在(zai)乎(hu)手，萬化生乎(hu)身”。上(shang)下(xia)四方謂之(zhi)宇(yu)，指空間。古(gu)往今來謂之(zhi)宙，指時(shi)間。“在(zai)乎(hu)手”，即(ji)是(shi)在(zai)掌(zhang)(zhang)上(shang)運(yun)算(suan)的古(gu)法，以九宮(gong)八(ba)卦為(wei)定(ding)位，代(dai)表(biao)空間，用(yong)(yong)記時(shi)干支代(dai)表(biao)時(shi)間，在(zai)掌(zhang)(zhang)上(shang)輪算(suan)；古(gu)人稱(cheng)為(wei)“掌(zhang)(zhang)訣”。《煙波(bo)釣(diao)叟歌》說：“先(xian)須(xu)掌(zhang)(zhang)上(shang)排九宮(gong)，縱橫十五在(zai)其中(zhong)。次將八(ba)卦論八(ba)節，一氣(qi)(qi)統三(san)為(wei)正宗。陰(yin)陽(yang)兩遁(dun)分(fen)順逆，一氣(qi)(qi)三(san)元(yuan)人莫測，五日(ri)都來換(huan)一元(yuan)，接氣(qi)(qi)超神(shen)為(wei)準(zhun)的”。一般流傳的掌(zhang)(zhang)式多是(shi)用(yong)(yong)的“邊九宮(gong)”法。“活盤(pan)法”上(shang)掌(zhang)(zhang)，必須(xu)滾瓜亂熟后才能(neng)用(yong)(yong)，不然(ran)就用(yong)(yong)書(shu)寫法，或用(yong)(yong)“拭盤(pan)”，即(ji)是(shi)“奇器”。
“萬化生(sheng)(sheng)乎身(shen)”。《爾雅》曰：“身(shen)，我(wo)也”。指布局(ju)之后，判(pan)斷(duan)首(shou)明。主客之分，人我(wo)之別。即萬事萬物與我(wo)發生(sheng)(sheng)關系，自有或(huo)吉或(huo)兇之結果(guo)。皆(jie)由人我(wo)、物我(wo)、事我(wo)之間(jian)的生(sheng)(sheng)克關系而造成(cheng)。一主而百(bai)客，判(pan)斷(duan)之要端(duan)也。此節(jie)所(suo)論，層次清(qing)楚，條理井然。
（三）
天性(xing)，人(ren)也；人(ren)心，機也；立天之道(dao)，以定人(ren)也。
此節承(cheng)前節“宇宙(zhou)在(zai)乎手”的(de)布局(ju)內容展述其布局(ju)原理。是本“天(tian)(tian)人合一”之說。天(tian)(tian)與人，在(zai)遁甲中，分別(bie)以天(tian)(tian)盤九星代表天(tian)(tian)，人盤八(ba)門代表人。
“天(tian)(tian)(tian)(tian)性(xing)(xing)(xing)人(ren)(ren)也(ye)(ye)(ye)(ye)(ye)”，即指天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)九星(xing)(xing)(xing)之屬(shu)性(xing)(xing)(xing)與人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)八門(men)(men)(men)之屬(shu)性(xing)(xing)(xing)相(xiang)同。例(li)(li)如(ru)：坎(kan)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)蓬(peng)屬(shu)水，人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)坎(kan)宮(gong)(gong)(gong)(gong)(gong)(gong)休門(men)(men)(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)水。艮宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)任(ren)屬(shu)土，人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)艮宮(gong)(gong)(gong)(gong)(gong)(gong)生門(men)(men)(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)土。震(zhen)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)沖(chong)屬(shu)木(mu)，人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)震(zhen)宮(gong)(gong)(gong)(gong)(gong)(gong)傷門(men)(men)(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)木(mu)。巽宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)輔屬(shu)木(mu)，人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)巽宮(gong)(gong)(gong)(gong)(gong)(gong)杜門(men)(men)(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)木(mu)。離(li)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)英屬(shu)火，人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)離(li)宮(gong)(gong)(gong)(gong)(gong)(gong)景門(men)(men)(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)火。坤宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)芮(rui)屬(shu)土，人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)坤宮(gong)(gong)(gong)(gong)(gong)(gong)死門(men)(men)(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)土。乾宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)心(xin)屬(shu)金，人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)乾宮(gong)(gong)(gong)(gong)(gong)(gong)開門(men)(men)(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)金。中(zhong)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)星(xing)(xing)(xing)天(tian)(tian)(tian)(tian)禽屬(shu)土，人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)中(zhong)宮(gong)(gong)(gong)(gong)(gong)(gong)寄居坤宮(gong)(gong)(gong)(gong)(gong)(gong)死門(men)(men)(men)與艮宮(gong)(gong)(gong)(gong)(gong)(gong)生門(men)(men)(men)也(ye)(ye)(ye)(ye)(ye)屬(shu)土。這就(jiu)是(shi)(shi)(shi)(shi)天(tian)(tian)(tian)(tian)人(ren)(ren)屬(shu)性(xing)(xing)(xing)相(xiang)同的(de)(de)(de)(de)“天(tian)(tian)(tian)(tian)性(xing)(xing)(xing)人(ren)(ren)也(ye)(ye)(ye)(ye)(ye)”的(de)(de)(de)(de)具(ju)(ju)體內容(rong)。接著就(jiu)可以(yi)明(ming)白“人(ren)(ren)心(xin)機(ji)(ji)也(ye)(ye)(ye)(ye)(ye)”是(shi)(shi)(shi)(shi)聯系“立天(tian)(tian)(tian)(tian)之道(dao)以(yi)定(ding)人(ren)(ren)也(ye)(ye)(ye)(ye)(ye)”的(de)(de)(de)(de)樞紐(niu)了。“機(ji)(ji)”即是(shi)(shi)(shi)(shi)“天(tian)(tian)(tian)(tian)機(ji)(ji)”的(de)(de)(de)(de)“機(ji)(ji)”，也(ye)(ye)(ye)(ye)(ye)是(shi)(shi)(shi)(shi)“樞機(ji)(ji)”的(de)(de)(de)(de)“機(ji)(ji)”。人(ren)(ren)心(xin)是(shi)(shi)(shi)(shi)“機(ji)(ji)”，主(zhu)宰(zai)于中(zhong)，而起樞機(ji)(ji)的(de)(de)(de)(de)作用(yong)。即由人(ren)(ren)心(xin)來主(zhu)天(tian)(tian)(tian)(tian)（天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)）以(yi)定(ding)人(ren)(ren)（人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)）。也(ye)(ye)(ye)(ye)(ye)即是(shi)(shi)(shi)(shi)說，天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)是(shi)(shi)(shi)(shi)據“天(tian)(tian)(tian)(tian)道(dao)”運行規律(lv)所(suo)反映的(de)(de)(de)(de)記時“干支”為依據，求(qiu)得天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)直符(fu)宮(gong)(gong)(gong)(gong)(gong)(gong)，直符(fu)宮(gong)(gong)(gong)(gong)(gong)(gong)下的(de)(de)(de)(de)人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)八門(men)(men)(men)記時直使(shi)。這就(jiu)是(shi)(shi)(shi)(shi)“立天(tian)(tian)(tian)(tian)之道(dao)以(yi)定(ding)人(ren)(ren)也(ye)(ye)(ye)(ye)(ye)”的(de)(de)(de)(de)具(ju)(ju)體內容(rong)。例(li)(li)如(ru)：陽遁一(yi)局，甲子直符(fu)屬(shu)坎(kan)一(yi)宮(gong)(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)蓬(peng)星(xing)(xing)(xing)，其人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)休門(men)(men)(men)即為直使(shi)。實在簡易，取(qu)義頗為深(shen)刻(ke)。只要求(qiu)出了天(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)，就(jiu)得到了人(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)(pan)(pan)(pan)。確實靠人(ren)(ren)心(xin)在作主(zhu)宰(zai)。經文(wen)所(suo)述(shu)，何(he)等(deng)明(ming)白曉(xiao)暢(chang)，并非抽象(xiang)的(de)(de)(de)(de)空洞大道(dao)理(li)，且有其具(ju)(ju)體的(de)(de)(de)(de)落(luo)實處。
（四）
天發(fa)(fa)殺(sha)機(ji)，龍蛇(she)起(qi)陸；人發(fa)(fa)殺(sha)機(ji)，天地反覆(fu)；天人合發(fa)(fa)，萬變定基。
此(ci)節承前(qian)節所述(shu)布局后所得格局判斷(duan)之(zhi)(zhi)舉(ju)隅(yu)。此(ci)所謂(wei)“天(tian)”即(ji)指(zhi)“天(tian)盤”，“人(ren)”即(ji)指(zhi)“人(ren)盤”。“天(tian)發殺(sha)機(ji)”即(ji)天(tian)盤受克制(zhi)。“人(ren)發殺(sha)機(ji)”即(ji)人(ren)盤受克制(zhi)。《奇(qi)門統宗 . 奇(qi)門秘(mi)訣總(zong)賦(fu)》曰(yue)：“身(shen)殘毀兮(xi)！乙遇(yu)辛(xin)(xin)而龍(long)(long)逃走(zou)；財虛耗兮(xi)！ 辛(xin)(xin)遇(yu)乙而虎猖狂”。即(ji)天(tian)盤中(zhong)(zhong)的(de)“乙”受地(di)(di)盤總(zong)的(de)“辛(xin)(xin)”所克制(zhi)。“乙”為(wei)(wei)東(dong)方(fang)木青(qing)龍(long)(long)。因(yin)天(tian)盤主動(dong)，故(gu)曰(yue)“龍(long)(long)逃走(zou)”。“天(tian)發殺(sha)機(ji)，龍(long)(long)蛇(she)(she)起陸(lu)”即(ji)是天(tian)盤中(zhong)(zhong)的(de)“乙”受地(di)(di)盤中(zhong)(zhong)的(de)“辛(xin)(xin)”克制(zhi)，“龍(long)(long)蛇(she)(she)起陸(lu)”即(ji)為(wei)(wei)“龍(long)(long)逃走(zou)”之(zhi)(zhi)意(yi)。《遁(dun)甲(jia)大全》卷七有曰(yue)：“奇(qi)門上盤象(xiang)天(tian)，謂(wei)九星；中(zhong)(zhong)盤象(xiang)人(ren)，謂(wei)八門；下盤象(xiang)地(di)(di)，謂(wei)九宮(gong)。上盤星也(ye)，中(zhong)(zhong)盤門也(ye)，下盤宮(gong)也(ye)。凡(fan)占吉兇(xiong)(xiong)者，首(shou)重九星，以九星是天(tian)盤，吉兇(xiong)(xiong)由天(tian)故(gu)也(ye)。凡(fan)星克門吉，門克雄(xiong)兇(xiong)(xiong)。”此(ci)天(tian)盤受克為(wei)(wei)兇(xiong)(xiong)，即(ji)天(tian)發殺(sha)機(ji)之(zhi)(zhi)舉(ju)隅(yu)。東(dong)方(fang)木為(wei)(wei)青(qing)龍(long)(long)，乙者龍(long)(long)蛇(she)(she)之(zhi)(zhi)象(xiang)，陽(yang)為(wei)(wei)龍(long)(long)，陰為(wei)(wei)蛇(she)(she)，乙至陽(yang)宮(gong)為(wei)(wei)龍(long)(long)陰宮(gong)為(wei)(wei)蛇(she)(she)。又甲(jia)為(wei)(wei)龍(long)(long)，乙為(wei)(wei)蛇(she)(she)。八卦甲(jia)子者，形象(xiang)思(si)維(wei)與理性(xing)思(si)維(wei)結合應用而作出判斷(duan)，此(ci)遁(dun)甲(jia)式(shi)方(fang)法之(zhi)(zhi)特色。
“人(ren)(ren)(ren)發(fa)殺機，天(tian)地反覆”，乃人(ren)(ren)(ren)盤受克(ke)，遭天(tian)地盤克(ke)制而(er)有災禍也。《遁甲大(da)全》卷七有曰：“凡出(chu)行(xing)趨避者，首(shou)重(zhong)八(ba)門。以八(ba)門為人(ren)(ren)(ren)盤，吉兇(xiong)由人(ren)(ren)(ren)自取故(gu)也。凡門克(ke)宮吉，宮克(ke)門兇(xiong)，傷人(ren)(ren)(ren)、事(shi)故(gu)兇(xiong)”。若天(tian)地盤皆同(tong)時克(ke)制人(ren)(ren)(ren)盤則至兇(xiong)。故(gu)曰：“人(ren)(ren)(ren)發(fa)殺機，天(tian)地反覆”。
“天(tian)人(ren)合發，萬變(bian)定基(ji)”。此(ci)指天(tian)盤人(ren)盤同(tong)時皆遭克(ke)制(zhi)，則有一(yi)番變(bian)革之象。即天(tian)盤直(zhi)符宮與人(ren)盤直(zhi)使宮二者皆受克(ke)制(zhi)，定有一(yi)番斗爭或(huo)災禍(huo)出現(xian)，是萬事萬物復雜變(bian)化的兆基(ji)。故曰(yue)：“天(tian)人(ren)合發，萬變(bian)定基(ji)”。
此節經文有作“天(tian)發(fa)殺(sha)(sha)機，移星異宿(su)；人發(fa)殺(sha)(sha)機，天(tian)地(di)(di)反覆；地(di)(di)發(fa)殺(sha)(sha)機，龍蛇起陸(lu)；天(tian)人合發(fa)，萬變定基(ji)”者。
有(you)(you)將“移(yi)(yi)星(xing)異(yi)宿”作“日月星(xing)辰”者。明(ming)顯是注家(jia)增入(ru)一“地發殺機(ji)”和“移(yi)(yi)星(xing)異(yi)宿”，待欲湊足(zu)“天(tian)地人”三才之(zhi)(zhi)數。殊(shu)不(bu)知(zhi)前有(you)(you)“立天(tian)之(zhi)(zhi)道以(yi)定人也”之(zhi)(zhi)句，未涉(she)及(ji)地，后有(you)(you)“天(tian)人合發”之(zhi)(zhi)結語，亦未提到地，只(zhi)是“天(tian)人”并論，其(qi)畫蛇添(tian)足(zu)破(po)綻顯然(ran)。非原文所(suo)有(you)(you)可(ke)知(zhi)，郭(guo)忠恕(shu)三體(ti)書跡(ji)，既然(ran)刻(ke)碑傳世，必早有(you)(you)考證(zheng)，今從(cong)之(zhi)(zhi)。
另(ling)外(wai)，“天發殺(sha)機，龍蛇起(qi)陸”，龍蛇是農歷的三(san)四月，是天之陽氣(qi)沖最(zui)盛的時間(jian)段(duan)，所以三(san)四月容易地震。這個也合天發殺(sha)機，龍蛇起(qi)陸，這是自(zi)然規律。如果(guo)講到天發殺(sha)機，移星易宿(su)，在和子(zi)午修(xiu)真的丹道合起(qi)來，有點(dian)牽強。陰符主講動因，天和人(ren)，開篇到結束都是一致的。
（五）
性(xing)有巧拙，可以伏藏(zang)；九竅(qiao)之邪，在(zai)乎(hu)三(san)要(yao)，可以動靜。
此節承前兇格而發。測(ce)得兇格，有(you)(you)(you)災禍降臨，當(dang)采(cai)取避(bi)禍趨吉的(de)措(cuo)施。《老子》曰：“吾(wu)(wu)(wu)之所以有(you)(you)(you)大患者(zhe)，為(wei)吾(wu)(wu)(wu)有(you)(you)(you)身(shen)(shen)(shen)(shen)(shen)，及(ji)吾(wu)(wu)(wu)無(wu)(wu)身(shen)(shen)(shen)(shen)(shen)，吾(wu)(wu)(wu)有(you)(you)(you)何患？”吾(wu)(wu)(wu)既(ji)有(you)(you)(you)身(shen)(shen)(shen)(shen)(shen)，如何才能“無(wu)(wu)身(shen)(shen)(shen)(shen)(shen)”？若說(shuo)毀滅自身(shen)(shen)(shen)(shen)(shen)，吾(wu)(wu)(wu)又何存(cun)？此之所謂(wei)“無(wu)(wu)身(shen)(shen)(shen)(shen)(shen)”，實指“隱身(shen)(shen)(shen)(shen)(shen)”避(bi)患之術(shu)。《奇門秘(mi)訣總賦》說(shuo)：“如遇(yu)急難，宜從直符方(fang)下而行。太陰潛形而隱跡，六(liu)合(he)遁(dun)(dun)身(shen)(shen)(shen)(shen)(shen)而謀議。九天之上揚威武，九地(di)之下匿兵馬”等等，皆為(wei)遁(dun)(dun)甲(jia)術(shu)中的(de)神(shen)秘(mi)學說(shuo)。“性有(you)(you)(you)巧(qiao)拙(zhuo)，可以伏藏”，是(shi)說(shuo)人之智(zhi)力雖有(you)(you)(you)水(shui)平不等，同(tong)樣可以用隱慝伏藏之法進行趨避(bi)。
“九(jiu)竅(qiao)之(zhi)邪(xie)(xie)(xie)，在(zai)乎三(san)(san)要，可以(yi)動靜”。“九(jiu)竅(qiao)”指九(jiu)宮之(zhi)訣竅(qiao)。“邪(xie)(xie)(xie)”是指一種不(bu)常見的現(xian)象，昔(xi)人稱為(wei)“邪(xie)(xie)(xie)術”，今人稱為(wei)“特異(yi)功能”。是說(shuo)遁(dun)(dun)甲趨(qu)避方法，是用(yong)(yong)“九(jiu)宮式”而(er)非“六(liu)(liu)壬式”（二式皆有(you)趨(qu)避說(shuo)）。既用(yong)(yong)九(jiu)宮中的訣竅(qiao)可產生(sheng)隱遁(dun)(dun)作用(yong)(yong)的邪(xie)(xie)(xie)術。其方法有(you)三(san)(san)個要點(dian)，重在(zai)天(tian)盤(pan)中的乙丙丁(ding)(ding)三(san)(san)奇。《遁(dun)(dun)甲統宗(zong)》曰：“時下得乙者(zhe)為(wei)日奇，凡攻(gong)擊、往(wang)來者(zhe)，逃(tao)兇者(zhe)，宜(yi)(yi)從(cong)天(tian)上六(liu)(liu)乙出(chu)，則恍惚(hu)如神，無人見者(zhe)”。“從(cong)天(tian)上六(liu)(liu)丁(ding)(ding)而(er)出(chu)，入太陰而(er)藏，敵人自不(bu)能見也”。凡攻(gong)伐，宜(yi)(yi)從(cong)天(tian)上六(liu)(liu)丙出(chu)，挾(xie)威(wei)火(huo)，故類王侯(hou)”。又有(you)“急(ji)則從(cong)神緩從(cong)門”之(zhi)說(shuo)。
有《秘藏六陰洞微(wei)遁(dun)甲(jia)真經》上中下三卷，是(shi)宋代寫成(cheng)的“法奇(qi)門(men)”專著(zhu)。在有關《遁(dun)甲(jia)》古(gu)笈中，也有不(bu)少的符咒異說，前人早有認為邪僻不(bu)經者，或只從其數理部分，神學之類皆(jie)棄(qi)而(er)不(bu)用。如(ru)《奇(qi)門(men)一得》《奇(qi)門(men)元靈經》《奇(qi)門(men)法竅》《奇(qi)門(men)闡微(wei)》《奇(qi)門(men)心(xin)悟(wu)》等等皆(jie)是(shi)。
奇門數(shu)理趨避之(zhi)要，在于(yu)自為(wei)(wei)”主(zhu)客(ke)“。即(ji)測得(de)利于(yu)為(wei)(wei)主(zhu)者(zhe)(zhe)，則后動，是為(wei)(wei)“后發制(zhi)人(ren)”。測得(de)利于(yu)為(wei)(wei)客(ke)者(zhe)(zhe)，則先動，是為(wei)(wei)“先發制(zhi)人(ren)”。是以靜(jing)為(wei)(wei)主(zhu)，動為(wei)(wei)客(ke)。測得(de)其機，則按(an)機行事，動靜(jing)可以由人(ren)。總(zong)之(zhi)，此(ci)節(jie)是闡述趨避之(zhi)法(fa)，書中不乏記載。此(ci)一(yi)傳說神秘(mi)文化史料，未必盡是荒謬空談。
（六）
火生于木(mu)，禍(huo)發必克；奸(jian)生于國，時動必潰；知(zhi)之修煉，謂之圣人。
此節仍是遁甲格(ge)局又一(yi)舉隅(yu)。《煙(yan)波釣叟(sou)歌》曰：“丙(bing)(bing)為(wei)(wei)勃(bo)兮(xi)庚為(wei)(wei)格(ge)，格(ge)則不(bu)通(tong)勃(bo)亂逆”。又“甲加(jia)丙(bing)(bing)兮(xi)龍回首，丙(bing)(bing)加(jia)甲兮(xi)鳥跌穴(xue)”。甲為(wei)(wei)木，丙(bing)(bing)為(wei)(wei)火，火生(sheng)于木，即(ji)生(sheng)火者木，初則火勢漸升，光耀照人，原(yuan)為(wei)(wei)吉象(xiang)，繼則木被火焚(fen)，象(xiang)奸生(sheng)于國(guo)，時機(ji)至而生(sheng)變(bian)動，國(guo)必(bi)潰敗之(zhi)(zhi)象(xiang)。謂(wei)得此局，必(bi)先吉而后(hou)兇，知(zhi)此奸臣當道(dao)，不(bu)宜從政(zheng)，隱居修(xiu)煉(lian)，如老子(zi)過函谷關，張良隨赤(chi)松(song)子(zi)游之(zhi)(zhi)類，可(ke)謂(wei)圣“知(zhi)時”也(ye)。解者因有“知(zhi)之(zhi)(zhi)修(xiu)煉(lian)謂(wei)之(zhi)(zhi)圣人”之(zhi)(zhi)句，遂誤解為(wei)(wei)道(dao)家修(xiu)煉(lian)之(zhi)(zhi)術，而不(bu)顧“奸生(sheng)于國(guo)，時動必(bi)潰”之(zhi)(zhi)聯貫。其附會顯然。
天(tian)生天(tian)殺，道之理也。
天道陰(yin)陽而已，陽主生，陰(yin)主殺(sha)，未有(you)陽而不(bu)陰(yin)，生而不(bu)殺(sha)之理。故春生夏長(chang)秋斂冬藏，四時成序，周而復始，循環不(bu)已，亙古(gu)如是也。
天地，萬(wan)物之盜(dao)；萬(wan)物，人之盜(dao)；人，萬(wan)物之盜(dao)。三盜(dao)既宜，三才既安。故曰：食其時，百(bai)骸理；動(dong)其機，萬(wan)化安。
天以始萬(wan)(wan)(wan)物(wu)(wu)，地(di)以生(sheng)(sheng)(sheng)萬(wan)(wan)(wan)物(wu)(wu)，然(ran)既生(sheng)(sheng)(sheng)之(zhi)(zhi)，則(ze)又(you)殺(sha)之(zhi)(zhi)，是天地(di)即(ji)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)盜(dao)(dao)耳；世有萬(wan)(wan)(wan)物(wu)(wu)，人(ren)即(ji)見景生(sheng)(sheng)(sheng)情(qing)，恣情(qing)縱欲(yu)，耗散(san)神氣(qi)(qi)(qi)，幼而(er)壯(zhuang)，壯(zhuang)而(er)老，老而(er)死(si)，是萬(wan)(wan)(wan)物(wu)(wu)即(ji)人(ren)之(zhi)(zhi)盜(dao)(dao)耳；人(ren)為(wei)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)靈，萬(wan)(wan)(wan)物(wu)(wu)雖能(neng)(neng)(neng)盜(dao)(dao)人(ren)之(zhi)(zhi)氣(qi)(qi)(qi)，而(er)人(ren)食(shi)萬(wan)(wan)(wan)物(wu)(wu)精華，借萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)氣(qi)(qi)(qi)生(sheng)(sheng)(sheng)之(zhi)(zhi)長之(zhi)(zhi)，是人(ren)即(ji)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)盜(dao)(dao)耳。大修行人(ren)，能(neng)(neng)(neng)奪萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)氣(qi)(qi)(qi)為(wei)我用，又(you)能(neng)(neng)(neng)因(yin)萬(wan)(wan)(wan)物(wu)(wu)盜(dao)(dao)我之(zhi)(zhi)氣(qi)(qi)(qi)而(er)盜(dao)(dao)之(zhi)(zhi)，并(bing)因(yin)天地(di)盜(dao)(dao)萬(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)氣(qi)(qi)(qi)而(er)盜(dao)(dao)之(zhi)(zhi)，三(san)盜(dao)(dao)歸於一(yi)(yi)(yi)盜(dao)(dao)，殺(sha)中(zhong)有生(sheng)(sheng)(sheng)，三(san)盜(dao)(dao)皆得其宜(yi)矣(yi)。三(san)盜(dao)(dao)既宜(yi)，人(ren)與天地(di)合德(de)，并(bing)行而(er)不(bu)相悖，三(san)才亦(yi)安(an)(an)矣(yi)。三(san)才既安(an)(an)，道氣(qi)(qi)(qi)長存，萬(wan)(wan)(wan)物(wu)(wu)不(bu)能(neng)(neng)(neng)屈，造化不(bu)能(neng)(neng)(neng)拘矣(yi)。然(ran)此(ci)盜(dao)(dao)之(zhi)(zhi)秘密，有一(yi)(yi)(yi)時(shi)之(zhi)(zhi)功，須要(yao)不(bu)先(xian)不(bu)后(hou)，不(bu)將(jiang)不(bu)迎，不(bu)可太過(guo)，不(bu)可不(bu)及，坎來則(ze)離受之(zhi)(zhi)，彼(bi)到而(er)我待之(zhi)(zhi)，陽復(fu)以陰(yin)接(jie)之(zhi)(zhi)，大要(yao)不(bu)失其時(shi)，不(bu)錯其機，故曰，食(shi)其時(shi)，百骸理(li)，動(dong)其機，萬(wan)(wan)(wan)化安(an)(an)。食(shi)其時(shi)者(zhe)(zhe)，趁時(shi)而(er)吞服(fu)先(xian)天之(zhi)(zhi)氣(qi)(qi)(qi)也(ye)；動(dong)其機者(zhe)(zhe)，隨機而(er)扭轉生(sheng)(sheng)(sheng)殺(sha)之(zhi)(zhi)柄也(ye)。食(shi)時(shi)則(ze)后(hou)天之(zhi)(zhi)氣(qi)(qi)(qi)化，百骸皆理(li)，可以全形(xing)；動(dong)機則(ze)先(xian)天之(zhi)(zhi)氣(qi)(qi)(qi)復(fu)，萬(wan)(wan)(wan)化俱安(an)(an)，可以延年。時(shi)也(ye)機也(ye)，難言也(ye)。要(yao)知(zhi)此(ci)時(shi)即(ji)天時(shi)，此(ci)機即(ji)天機，茍非(fei)深明(ming)造化，洞達(da)陰(yin)陽者(zhe)(zhe)，烏能(neng)(neng)(neng)知(zhi)之(zhi)(zhi)？噫！八月十(shi)五翫蟾輝，正(zheng)是金精壯(zhuang)盛(sheng)時(shi)，若到一(yi)(yi)(yi)陽才起處，便宜(yi)進(jin)火(huo)莫延遲。
人知其神(shen)(shen)之神(shen)(shen)，不知其不神(shen)(shen)所(suo)以(yi)神(shen)(shen)也。
古(gu)今學人(ren)，皆認昭昭靈(ling)(ling)靈(ling)(ling)之識神(shen)(shen)(shen)(shen)(shen)，以為本來之元(yuan)神(shen)(shen)(shen)(shen)(shen)，故著(zhu)空執相，千奇百怪，到老無(wu)成(cheng)，有(you)死而(er)(er)已，殊不(bu)(bu)(bu)知此神(shen)(shen)(shen)(shen)(shen)為后天之神(shen)(shen)(shen)(shen)(shen)，而(er)(er)非先(xian)天之神(shen)(shen)(shen)(shen)(shen)，乃神(shen)(shen)(shen)(shen)(shen)而(er)(er)實不(bu)(bu)(bu)神(shen)(shen)(shen)(shen)(shen)者。先(xian)天之神(shen)(shen)(shen)(shen)(shen)，非色(se)非空，至無(wu)而(er)(er)含(han)至有(you)，至虛而(er)(er)含(han)至實，乃不(bu)(bu)(bu)神(shen)(shen)(shen)(shen)(shen)之神(shen)(shen)(shen)(shen)(shen)，而(er)(er)實至神(shen)(shen)(shen)(shen)(shen)者。奈(nai)何世人(ren)只知后天之神(shen)(shen)(shen)(shen)(shen)而(er)(er)神(shen)(shen)(shen)(shen)(shen)，甘入於(wu)輪回，不(bu)(bu)(bu)知先(xian)天不(bu)(bu)(bu)神(shen)(shen)(shen)(shen)(shen)之神(shen)(shen)(shen)(shen)(shen)，能保乎(hu)性命，無(wu)怪乎(hu)萬物(wu)盜(dao)我之氣而(er)(er)罔(wang)覺(jue)也。
日月(yue)有數，小大有定，圣功(gong)生焉(yan)，神明出焉(yan)。其盜(dao)機也，天下莫能見，莫能知。君子得之固躬，小人得之輕命。
人(ren)(ren)之(zhi)(zhi)所以(yi)(yi)能(neng)盜天(tian)地(di)萬(wan)物之(zhi)(zhi)氣(qi)者，以(yi)(yi)其(qi)(qi)天(tian)地(di)萬(wan)物有(you)定(ding)數焉(yan)；天(tian)地(di)萬(wan)物不(bu)(bu)能(neng)盜人(ren)(ren)之(zhi)(zhi)氣(qi)者，以(yi)(yi)其(qi)(qi)圣(sheng)道無(wu)(wu)形無(wu)(wu)象(xiang)焉(yan)。如日月雖(sui)(sui)高，而(er)(er)有(you)度數可(ke)推(tui)，日則一(yi)年一(yi)周，天(tian)有(you)春夏(xia)秋(qiu)冬之(zhi)(zhi)可(ke)見；月則三十日一(yi)周，天(tian)有(you)盈虛朔望(wang)之(zhi)(zhi)可(ke)窺，大(da)(da)(da)為(wei)(wei)(wei)陽(yang)(yang)，小為(wei)(wei)(wei)陰(yin)(yin)，陽(yang)(yang)極則生陰(yin)(yin)，陰(yin)(yin)極則生陽(yang)(yang)，大(da)(da)(da)往(wang)小來(lai)，小往(wang)大(da)(da)(da)來(lai)，陰(yin)(yin)陽(yang)(yang)循(xun)環，乃一(yi)定(ding)不(bu)(bu)易之(zhi)(zhi)道。至人(ren)(ren)於(wu)此(ci)(ci)推(tui)陰(yin)(yin)陽(yang)(yang)造化之(zhi)(zhi)消息(xi)，用功(gong)於(wu)一(yi)時(shi)辰內，采鴻(hong)蒙(meng)未判之(zhi)(zhi)氣(qi)，以(yi)(yi)為(wei)(wei)(wei)丹母(mu)，奪天(tian)地(di)虧盈之(zhi)(zhi)數，以(yi)(yi)為(wei)(wei)(wei)命(ming)(ming)基(ji)，先天(tian)而(er)(er)天(tian)弗違，后天(tian)而(er)(er)奉(feng)天(tian)時(shi)，圣(sheng)功(gong)於(wu)此(ci)(ci)而(er)(er)生，神明於(wu)此(ci)(ci)而(er)(er)出(chu)，此(ci)(ci)功(gong)此(ci)(ci)明，其(qi)(qi)盜機也，雖(sui)(sui)天(tian)鬼神不(bu)(bu)可(ke)得(de)而(er)(er)測度，而(er)(er)況(kuang)於(wu)人(ren)(ren)乎！天(tian)下(xia)烏(wu)得(de)而(er)(er)見，烏(wu)得(de)而(er)(er)知(zhi)？如其(qi)(qi)能(neng)見能(neng)知(zhi)，安(an)能(neng)盜之(zhi)(zhi)？此(ci)(ci)其(qi)(qi)所以(yi)(yi)為(wei)(wei)(wei)圣(sheng)，此(ci)(ci)其(qi)(qi)所以(yi)(yi)為(wei)(wei)(wei)神。是道也，非忠臣孝子(zi)大(da)(da)(da)賢(xian)大(da)(da)(da)德之(zhi)(zhi)人(ren)(ren)不(bu)(bu)能(neng)知(zhi)，非烈士丈(zhang)夫俯視一(yi)切(qie)萬(wan)有(you)皆空者不(bu)(bu)能(neng)行。果是真正修道君子(zi)，得(de)意忘言，大(da)(da)(da)智若愚，大(da)(da)(da)巧若拙，不(bu)(bu)到了(le)性了(le)命(ming)(ming)之(zhi)(zhi)后，不(bu)(bu)肯洩漏圭角(jiao)，固窮而(er)(er)如無(wu)(wu)知(zhi)者也。至於(wu)薄福小人(ren)(ren)，偶嘗滋(zi)味(wei)，自滿自足，又不(bu)(bu)自重性命(ming)(ming)，無(wu)(wu)而(er)(er)為(wei)(wei)(wei)有(you)，虛而(er)(er)為(wei)(wei)(wei)盈，約而(er)(er)為(wei)(wei)(wei)泰，適(shi)以(yi)(yi)自造罪過，非徒無(wu)(wu)益，而(er)(er)又害(hai)之(zhi)(zhi)矣。
瞽者善(shan)聽，聾(long)者善(shan)視。絕利一源(yuan)，用(yong)師十倍。三反(fan)晝夜，用(yong)師萬倍。
瞽者善(shan)於(wu)聽(ting)(ting)，非善(shan)聽(ting)(ting)也(ye)，以(yi)(yi)目(mu)(mu)無所見，而(er)(er)(er)神(shen)藏於(wu)耳(er)，故其聽(ting)(ting)也(ye)聰；聾(long)者善(shan)於(wu)視(shi)，非善(shan)視(shi)也(ye)，以(yi)(yi)耳(er)無所聞，而(er)(er)(er)氣(qi)運於(wu)目(mu)(mu)，故其視(shi)也(ye)明。即(ji)(ji)(ji)此(ci)(ci)二者以(yi)(yi)觀，閉目(mu)(mu)而(er)(er)(er)耳(er)聰，塞耳(er)而(er)(er)(er)目(mu)(mu)明，況伏先天(tian)之(zhi)氣(qi)，舍假修真(zhen)(zhen)，存(cun)誠去(qu)妄(wang)者，何(he)患不(bu)能(neng)長生乎？清靜經曰：眾生所以(yi)(yi)不(bu)得真(zhen)(zhen)道(dao)者，為(wei)有妄(wang)心；既有妄(wang)心，即(ji)(ji)(ji)驚其神(shen)；既驚其神(shen)，即(ji)(ji)(ji)著萬物；既著萬物，即(ji)(ji)(ji)生貪(tan)求(qiu)(qiu)，即(ji)(ji)(ji)是煩惱(nao)，煩惱(nao)妄(wang)想，憂(you)苦(ku)身心，便(bian)遭濁辱，流(liu)浪生死，常沉苦(ku)海，永失真(zhen)(zhen)道(dao)。妄(wang)想貪(tan)求(qiu)(qiu)，乃利(li)之(zhi)源也(ye)，人(ren)(ren)(ren)能(neng)絕(jue)此(ci)(ci)利(li)之(zhi)一(yi)源，則萬有皆空，諸慮俱息，勝於(wu)用(yong)師(shi)(shi)導(dao)引(yin)之(zhi)功(gong)(gong)十倍，又能(neng)再(zai)三自返(fan)，存(cun)誠去(qu)妄(wang)，朝乾(qian)夕惕，晝(zhou)夜殷勤，十二時(shi)中，無有間斷，漸(jian)歸於(wu)至善(shan)無惡之(zhi)地(di)，勝於(wu)用(yong)師(shi)(shi)導(dao)引(yin)之(zhi)功(gong)(gong)萬倍。蓋師(shi)(shi)之(zhi)功(gong)(gong)，能(neng)革其面(mian)，而(er)(er)(er)不(bu)能(neng)革其心；能(neng)與人(ren)(ren)(ren)規矩，而(er)(er)(er)不(bu)能(neng)使(shi)人(ren)(ren)(ren)巧；絕(jue)利(li)自返(fan)，正心地(di)下功(gong)(gong)，戒慎恐懼於(wu)不(bu)睹不(bu)聞之(zhi)處，師(shi)(shi)力焉(yan)得而(er)(er)(er)及之(zhi)？至圣(sheng)云(yun)：一(yi)日克己復禮，天(tian)下歸仁(ren)焉(yan)。為(wei)仁(ren)由己，而(er)(er)(er)由人(ren)(ren)(ren)乎哉？正此(ci)(ci)節妙諦。
心生(sheng)于(yu)(yu)物，死于(yu)(yu)物，機在目(mu)。
心(xin)(xin)(xin)如主(zhu)(zhu)人(ren)(ren)，目(mu)如門戶。本來真(zhen)心(xin)(xin)(xin)，空空洞洞，無我(wo)無人(ren)(ren)無物(wu)(wu)，與(yu)太虛同(tong)體(ti)，焉有生死(si)，其有生死(si)者(zhe)，后天(tian)肉團(tuan)之心(xin)(xin)(xin)耳。心(xin)(xin)(xin)不可見(jian)，因物(wu)(wu)而(er)見(jian)，見(jian)物(wu)(wu)便見(jian)心(xin)(xin)(xin)，無物(wu)(wu)心(xin)(xin)(xin)不現(xian)。是主(zhu)(zhu)人(ren)(ren)或(huo)(huo)生或(huo)(huo)死(si)，物(wu)(wu)生之，物(wu)(wu)死(si)之，其所(suo)以使(shi)物(wu)(wu)生死(si)心(xin)(xin)(xin)者(zhe)，皆(jie)由目(mu)之開(kai)門揖盜耳。蓋目(mu)有所(suo)見(jian)，心(xin)(xin)(xin)即受(shou)之，是心(xin)(xin)(xin)生死(si)之機，實在目(mu)也。人(ren)(ren)能返觀內照(zhao)，外物(wu)(wu)無由而(er)受(shou)，生死(si)從何(he)而(er)來？古人(ren)(ren)云：滅(mie)眥可以卻老(lao)，此至言也。
天之(zhi)無恩(en)，而大恩(en)生。迅雷烈風，莫不蠢(chun)然。至(zhi)(zhi)樂性(xing)(xing)余(yu)，至(zhi)(zhi)靜性(xing)(xing)廉。
天(tian)至(zhi)高(gao)而(er)(er)萬(wan)物(wu)(wu)至(zhi)卑，天(tian)與物(wu)(wu)相(xiang)遠，似乎無(wu)恩於物(wu)(wu)矣。殊不知無(wu)恩之(zhi)(zhi)中(zhong)而(er)(er)實有(you)大(da)恩生(sheng)焉。天(tian)之(zhi)(zhi)氣鼓而(er)(er)成雷，噓而(er)(er)成風(feng)，迅(xun)雷震(zhen)之(zhi)(zhi)而(er)(er)萬(wan)物(wu)(wu)發生(sheng)，烈風(feng)吹(chui)之(zhi)(zhi)而(er)(er)萬(wan)物(wu)(wu)榮(rong)旺。發生(sheng)榮(rong)旺，萬(wan)物(wu)(wu)皆蠢然(ran)無(wu)知，出於自(zi)然(ran)，此(ci)無(wu)恩而(er)(er)生(sheng)大(da)恩，天(tian)何心哉(zai)？故至(zhi)樂者(zhe)，萬(wan)物(wu)(wu)難屈，無(wu)拘無(wu)束，性常有(you)余；至(zhi)靜者(zhe)，萬(wan)物(wu)(wu)難移(yi)，無(wu)貪無(wu)愛，性常廉潔(jie)。樂者(zhe)無(wu)心於余而(er)(er)自(zi)余，靜者(zhe)無(wu)心於廉而(er)(er)自(zi)廉，亦如天(tian)之(zhi)(zhi)無(wu)恩而(er)(er)有(you)大(da)恩。無(wu)心之(zhi)(zhi)用，神矣哉(zai)！
天之至私，用之至公，禽之制在氣。
天之(zhi)(zhi)道行於無(wu)象，運於無(wu)形，為(wei)(wei)物(wu)(wu)不貳，其至(zhi)私(si)(si)與(yu)。然(ran)其四時行而(er)萬物(wu)(wu)生，其用又至(zhi)公(gong)焉。推其奧妙(miao)，其一(yi)(yi)氣(qi)流行，禽制(zhi)(zhi)萬物(wu)(wu)乎？禽者(zhe)，擒也(ye)，統攝之(zhi)(zhi)謂；制(zhi)(zhi)者(zhe)，造作之(zhi)(zhi)謂；言(yan)統攝萬物(wu)(wu)，制(zhi)(zhi)造萬物(wu)(wu)，在乎一(yi)(yi)氣(qi)也(ye)。一(yi)(yi)氣(qi)上升，萬物(wu)(wu)皆隨之(zhi)(zhi)生長，一(yi)(yi)氣(qi)下降，萬物(wu)(wu)皆隨之(zhi)(zhi)斂藏，生長斂藏，總是一(yi)(yi)氣(qi)擒制(zhi)(zhi)之(zhi)(zhi)，一(yi)(yi)本(ben)散而(er)為(wei)(wei)萬殊，萬殊歸而(er)為(wei)(wei)一(yi)(yi)本(ben)。私(si)(si)而(er)公(gong)，公(gong)而(er)私(si)(si)，非私(si)(si)非公(gong)，即(ji)私(si)(si)即(ji)公(gong)，一(yi)(yi)氣(qi)流行，循環無(wu)端，活活潑(po)潑(po)的也(ye)。
生(sheng)者(zhe)死之根(gen)，死者(zhe)生(sheng)之根(gen)。恩(en)生(sheng)于害，害生(sheng)于恩(en)。
天道生(sheng)(sheng)物，即是(shi)(shi)一(yi)氣。上下運用(yong)一(yi)氣，上為(wei)(wei)陽，下為(wei)(wei)陰。陽者，生(sheng)(sheng)也(ye)(ye)，恩(en)也(ye)(ye)；陰者，死(si)(si)(si)也(ye)(ye)，害也(ye)(ye)。然有(you)(you)(you)(you)生(sheng)(sheng)必(bi)有(you)(you)(you)(you)死(si)(si)(si)，有(you)(you)(you)(you)死(si)(si)(si)必(bi)有(you)(you)(you)(you)生(sheng)(sheng)，是(shi)(shi)生(sheng)(sheng)以死(si)(si)(si)為(wei)(wei)根，死(si)(si)(si)以生(sheng)(sheng)為(wei)(wei)根也(ye)(ye)；有(you)(you)(you)(you)恩(en)必(bi)有(you)(you)(you)(you)害，有(you)(you)(you)(you)害必(bi)有(you)(you)(you)(you)恩(en)，是(shi)(shi)恩(en)在害生(sheng)(sheng)，害在恩(en)生(sheng)(sheng)也(ye)(ye)。若人(ren)死(si)(si)(si)里(li)求生(sheng)(sheng)，則長生(sheng)(sheng)而不死(si)(si)(si)，人(ren)能害里(li)尋恩(en)，則有(you)(you)(you)(you)恩(en)而無害，出此入彼，可不慎乎！
愚人以天地文理(li)圣，我(wo)以時物文理(li)哲；
愚(yu)人不(bu)(bu)(bu)(bu)知(zhi)生死(si)(si)(si)恩(en)(en)(en)害，是天(tian)(tian)(tian)地(di)(di)造化循環之(zhi)(zhi)(zhi)(zhi)秘密，直以(yi)天(tian)(tian)(tian)地(di)(di)文理為(wei)圣矣。我則謂天(tian)(tian)(tian)文有象(xiang)(xiang)，地(di)(di)理有形，著之(zhi)(zhi)(zhi)(zhi)於(wu)外(wai)者(zhe)，可(ke)(ke)見可(ke)(ke)知(zhi)，未足為(wei)天(tian)(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)圣。若夫(fu)時(shi)(shi)(shi)物(wu)之(zhi)(zhi)(zhi)(zhi)文理，無象(xiang)(xiang)無形，乃神(shen)運(yun)(yun)之(zhi)(zhi)(zhi)(zhi)道(dao)，藏之(zhi)(zhi)(zhi)(zhi)於(wu)內(nei)者(zhe)，不(bu)(bu)(bu)(bu)可(ke)(ke)見，不(bu)(bu)(bu)(bu)可(ke)(ke)知(zhi)，正天(tian)(tian)(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)所以(yi)為(wei)哲也(ye)。蓋物(wu)有時(shi)(shi)(shi)而(er)(er)生，有時(shi)(shi)(shi)而(er)(er)死(si)(si)(si)。當生之(zhi)(zhi)(zhi)(zhi)時(shi)(shi)(shi)，時(shi)(shi)(shi)生之(zhi)(zhi)(zhi)(zhi)，不(bu)(bu)(bu)(bu)得(de)不(bu)(bu)(bu)(bu)生；當死(si)(si)(si)之(zhi)(zhi)(zhi)(zhi)時(shi)(shi)(shi)，時(shi)(shi)(shi)死(si)(si)(si)之(zhi)(zhi)(zhi)(zhi)，不(bu)(bu)(bu)(bu)得(de)不(bu)(bu)(bu)(bu)死(si)(si)(si)。生者(zhe)，恩(en)(en)(en)也(ye)，死(si)(si)(si)者(zhe)，害也(ye)，生而(er)(er)死(si)(si)(si)，死(si)(si)(si)而(er)(er)生，恩(en)(en)(en)而(er)(er)害，害而(er)(er)恩(en)(en)(en)，生死(si)(si)(si)恩(en)(en)(en)害，皆時(shi)(shi)(shi)運(yun)(yun)之(zhi)(zhi)(zhi)(zhi)，亦無非天(tian)(tian)(tian)地(di)(di)神(shen)道(dao)運(yun)(yun)之(zhi)(zhi)(zhi)(zhi)。天(tian)(tian)(tian)地(di)(di)神(shen)道(dao)不(bu)(bu)(bu)(bu)可(ke)(ke)見，因物(wu)以(yi)見之(zhi)(zhi)(zhi)(zhi)，觀於(wu)物(wu)之(zhi)(zhi)(zhi)(zhi)生死(si)(si)(si)有時(shi)(shi)(shi)，而(er)(er)天(tian)(tian)(tian)地(di)(di)神(shen)道(dao)之(zhi)(zhi)(zhi)(zhi)明哲可(ke)(ke)知(zhi)矣。
人(ren)以(yi)愚虞圣，我以(yi)不愚虞圣；人(ren)以(yi)奇(qi)期圣，我以(yi)不奇(qi)期圣。
性(xing)命之道(dao)，始於有(you)(you)作(zuo)(zuo)人(ren)(ren)難見(jian)，及至無為眾(zhong)始知(zhi)。故古(gu)來(lai)修真上圣，當有(you)(you)作(zuo)(zuo)之時(shi)，黜聰毀(hui)智，韜明(ming)養晦，斡天(tian)(tian)(tian)關(guan)，回斗柄(bing)，采(cai)藥物(wu)於恍惚杳冥之鄉，行(xing)(xing)火候於無識無知(zhi)之地(di)(di)，委志虛無，神明(ming)默運(yun)，雖天(tian)(tian)(tian)地(di)(di)鬼(gui)神，不(bu)(bu)可得而(er)測(ce)度，而(er)況于(yu)人(ren)(ren)乎？乃人(ren)(ren)不(bu)(bu)知(zhi)其中(zhong)奧妙，或以愚度圣人(ren)(ren)，彼豈知(zhi)良賈深藏(zang)，若(ruo)虛而(er)實有(you)(you)，不(bu)(bu)愚之運(yun)用乎？當無為之時(shi)，和光同塵，積功修德，極往知(zhi)來(lai)，一叩百(bai)應，神通廣大，智慧無邊(bian)，而(er)人(ren)(ren)或以奇期圣人(ren)(ren)，彼豈知(zhi)真常應物(wu)，而(er)實非奇異之行(xing)(xing)藏(zang)也。圣人(ren)(ren)不(bu)(bu)愚，亦如時(shi)物(wu)文理(li)之哲，圣人(ren)(ren)不(bu)(bu)奇，亦如天(tian)(tian)(tian)地(di)(di)文理(li)不(bu)(bu)圣。圣人(ren)(ren)也，所參天(tian)(tian)(tian)地(di)(di)之化育(yu)，而(er)德配天(tian)(tian)(tian)地(di)(di)者(zhe)也。
沉水入火，自取滅亡。
人之(zhi)慳貪恩(en)愛，如水(shui)淵(yuan)也；酒色財(cai)氣，如火(huo)坑也。一(yi)切常人，不窮天地造化之(zhi)道，不究圣功(gong)性命之(zhi)學，自暴自棄，以假(jia)為(wei)真，以苦為(wei)樂(le)，沉(chen)於水(shui)淵(yuan)而不知，入於火(huo)坑而不曉，自取(qu)滅亡，將(jiang)誰咎乎？
自然之道(dao)靜，故天地(di)萬(wan)物生。天地(di)之道(dao)浸(jin)，故陰陽勝。陰陽推，而(er)變化順矣。
大(da)道(dao)(dao)無(wu)形(xing)(xing)，生育天(tian)地；大(da)道(dao)(dao)無(wu)名(ming)，長養(yang)萬(wan)(wan)物(wu)。無(wu)形(xing)(xing)無(wu)名(ming)，自然(ran)(ran)至(zhi)靜(jing)(jing)(jing)之(zhi)道(dao)(dao)。然(ran)(ran)靜(jing)(jing)(jing)者(zhe)動(dong)(dong)(dong)之(zhi)基，靜(jing)(jing)(jing)極(ji)而動(dong)(dong)(dong)，天(tian)地萬(wan)(wan)物(wu)即於此而生焉。一(yi)生天(tian)地，而天(tian)地即得自然(ran)(ran)之(zhi)道(dao)(dao)以為(wei)道(dao)(dao)，故天(tian)地之(zhi)道(dao)(dao)浸。浸者(zhe)，浸潤(run)漸入之(zhi)謂，亦自然(ran)(ran)之(zhi)義。惟其浸潤(run)自然(ran)(ran)，動(dong)(dong)(dong)不(bu)離靜(jing)(jing)(jing)，靜(jing)(jing)(jing)不(bu)離動(dong)(dong)(dong)，一(yi)動(dong)(dong)(dong)一(yi)靜(jing)(jing)(jing)，互為(wei)其根(gen)，故陰(yin)陽勝。動(dong)(dong)(dong)為(wei)陽，靜(jing)(jing)(jing)為(wei)陰(yin)，動(dong)(dong)(dong)極(ji)而靜(jing)(jing)(jing)，靜(jing)(jing)(jing)極(ji)而動(dong)(dong)(dong)，陰(yin)極(ji)生陽，陽極(ji)生陰(yin)，陰(yin)陽相推(tui)，四(si)時成序，萬(wan)(wan)物(wu)生成，或變(bian)(bian)或化(hua)(hua)，無(wu)不(bu)順之(zhi)，造(zao)物(wu)者(zhe)豈(qi)有(you)心於其間哉？蓋(gai)以自然(ran)(ran)之(zhi)道(dao)(dao)無(wu)形(xing)(xing)，無(wu)形(xing)(xing)而能變(bian)(bian)化(hua)(hua)，是以變(bian)(bian)化(hua)(hua)無(wu)窮也。
是故圣人知自然之(zhi)道不(bu)可違(wei)，因而制之(zhi)。至靜之(zhi)道，律歷所不(bu)能契。爰有奇(qi)器，是生萬(wan)象，八(ba)卦甲子，神機鬼(gui)藏(zang)。陰(yin)陽相勝之(zhi)術，昭(zhao)昭(zhao)乎盡乎象矣。
圣人者(zhe)(zhe)，與天(tian)地(di)(di)合(he)其(qi)(qi)(qi)德者(zhe)(zhe)也(ye)(ye)(ye)。惟與天(tian)地(di)(di)合(he)德，故不(bu)(bu)違天(tian)地(di)(di)自(zi)然(ran)(ran)之(zhi)(zhi)道(dao)，因(yin)而(er)(er)裁(cai)制變通，與天(tian)地(di)(di)同功(gong)用。何則(ze)？自(zi)然(ran)(ran)之(zhi)(zhi)道(dao)，非(fei)(fei)色(se)非(fei)(fei)空，至(zhi)(zhi)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)而(er)(er)含至(zhi)(zhi)有(you)(you)(you)(you)(you)(you)，至(zhi)(zhi)虛(xu)而(er)(er)含至(zhi)(zhi)實，有(you)(you)(you)(you)(you)(you)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)兼該，虛(xu)實并應者(zhe)(zhe)也(ye)(ye)(ye)。故以(yi)(yi)(yi)言其(qi)(qi)(qi)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)，則(ze)虛(xu)空一(yi)氣(qi)(qi)，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)聲(sheng)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)臭，其(qi)(qi)(qi)為道(dao)也(ye)(ye)(ye)至(zhi)(zhi)靜(jing)，靜(jing)至(zhi)(zhi)於(wu)至(zhi)(zhi)，雖律歷之(zhi)(zhi)氣(qi)(qi)數，有(you)(you)(you)(you)(you)(you)所(suo)(suo)不(bu)(bu)能契。夫律歷能契有(you)(you)(you)(you)(you)(you)形(xing)(xing)(xing)，不(bu)(bu)能契無(wu)(wu)(wu)(wu)(wu)(wu)(wu)形(xing)(xing)(xing)，至(zhi)(zhi)靜(jing)則(ze)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)形(xing)(xing)(xing)矣，律歷焉得而(er)(er)契之(zhi)(zhi)？[囟(xin)(xin)/比]陵師(shi)(shi)所(suo)(suo)謂有(you)(you)(you)(you)(you)(you)物先天(tian)地(di)(di)，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)名本寂(ji)寥者(zhe)(zhe)是(shi)也(ye)(ye)(ye)。以(yi)(yi)(yi)言其(qi)(qi)(qi)有(you)(you)(you)(you)(you)(you)，則(ze)造化(hua)不(bu)(bu)測，包羅(luo)一(yi)切，其(qi)(qi)(qi)為器(qi)也(ye)(ye)(ye)最奇，器(qi)至(zhi)(zhi)於(wu)奇，是(shi)謂神(shen)器(qi)。神(shen)也(ye)(ye)(ye)者(zhe)(zhe)，妙(miao)萬物而(er)(er)為言者(zhe)(zhe)也(ye)(ye)(ye)。故萬象(xiang)森羅(luo)，八(ba)卦相(xiang)湯(tang)，甲子(zi)循環，神(shen)之(zhi)(zhi)伸機，鬼之(zhi)(zhi)屈藏，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)不(bu)(bu)盡在包容之(zhi)(zhi)中。[囟(xin)(xin)/比]陵師(shi)(shi)所(suo)(suo)謂能為萬象(xiang)主，不(bu)(bu)逐四時凋者(zhe)(zhe)是(shi)也(ye)(ye)(ye)。靜(jing)道(dao)者(zhe)(zhe)，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)名天(tian)地(di)(di)之(zhi)(zhi)始；神(shen)器(qi)者(zhe)(zhe)，有(you)(you)(you)(you)(you)(you)名萬物之(zhi)(zhi)母。老子(zi)所(suo)(suo)謂無(wu)(wu)(wu)(wu)(wu)(wu)(wu)欲以(yi)(yi)(yi)觀(guan)其(qi)(qi)(qi)妙(miao)者(zhe)(zhe)，即觀(guan)其(qi)(qi)(qi)始也(ye)(ye)(ye)；有(you)(you)(you)(you)(you)(you)欲以(yi)(yi)(yi)觀(guan)其(qi)(qi)(qi)竅(qiao)(qiao)者(zhe)(zhe)，即觀(guan)其(qi)(qi)(qi)母也(ye)(ye)(ye)。非(fei)(fei)有(you)(you)(you)(you)(you)(you)不(bu)(bu)能成(cheng)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)，非(fei)(fei)觀(guan)竅(qiao)(qiao)難以(yi)(yi)(yi)觀(guan)妙(miao)。觀(guan)妙(miao)之(zhi)(zhi)道(dao)，萬有(you)(you)(you)(you)(you)(you)皆(jie)空，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)作(zuo)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)為；觀(guan)竅(qiao)(qiao)之(zhi)(zhi)道(dao)，陰(yin)(yin)陽(yang)(yang)變化(hua)，有(you)(you)(you)(you)(you)(you)修有(you)(you)(you)(you)(you)(you)證。圣人不(bu)(bu)違自(zi)然(ran)(ran)之(zhi)(zhi)道(dao)，因(yin)而(er)(er)制之(zhi)(zhi)，觀(guan)天(tian)道(dao)，執(zhi)天(tian)行，從后天(tian)中返先天(tian)，在殺機中盜生(sheng)機，顛倒五(wu)行，逆(ni)施造化(hua)，以(yi)(yi)(yi)陰(yin)(yin)養陽(yang)(yang)，以(yi)(yi)(yi)陽(yang)(yang)化(hua)陰(yin)(yin)，陽(yang)(yang)健陰(yin)(yin)順，陰(yin)(yin)陽(yang)(yang)混合(he)，由(you)(you)(you)觀(guan)竅(qiao)(qiao)而(er)(er)至(zhi)(zhi)觀(guan)妙(miao)，由(you)(you)(you)神(shen)器(qi)而(er)(er)入(ru)至(zhi)(zhi)靜(jing)，由(you)(you)(you)勉強而(er)(er)抵自(zi)然(ran)(ran)，有(you)(you)(you)(you)(you)(you)無(wu)(wu)(wu)(wu)(wu)(wu)(wu)一(yi)致，功(gong)力悉化(hua)，陰(yin)(yin)陽(yang)(yang)相(xiang)勝之(zhi)(zhi)術(shu)(shu)(shu)(shu)，昭昭乎進於(wu)色(se)象(xiang)之(zhi)(zhi)外矣。要知此(ci)(ci)術(shu)(shu)(shu)(shu)非(fei)(fei)尋常(chang)之(zhi)(zhi)術(shu)(shu)(shu)(shu)，乃竊陰(yin)(yin)陽(yang)(yang)、奪造化(hua)之(zhi)(zhi)術(shu)(shu)(shu)(shu)，乃轉璇璣、脫(tuo)生(sheng)死之(zhi)(zhi)術(shu)(shu)(shu)(shu)。昔黃帝修之(zhi)(zhi)，而(er)(er)乘龍上天(tian)；張葛(ge)許修之(zhi)(zhi)，而(er)(er)超凡入(ru)圣；以(yi)(yi)(yi)至(zhi)(zhi)拔宅者(zhe)(zhe)八(ba)百(bai)，飛升(sheng)者(zhe)(zhe)三千，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)非(fei)(fei)由(you)(you)(you)此(ci)(ci)道(dao)而(er)(er)成(cheng)之(zhi)(zhi)。吁！陰(yin)(yin)符經(jing)(jing)三百(bai)余字(zi)，句(ju)句(ju)甘露，字(zi)字(zi)珠玉，示(shi)性命不(bu)(bu)死之(zhi)(zhi)方，開(kai)萬世(shi)修真之(zhi)(zhi)路，天(tian)機大露，后世(shi)丹經(jing)(jing)子(zi)書，雖譬喻千般，無(wu)(wu)(wu)(wu)(wu)(wu)(wu)非(fei)(fei)申明陰(yin)(yin)陽(yang)(yang)相(xiang)勝之(zhi)(zhi)術(shu)(shu)(shu)(shu)，有(you)(you)(you)(you)(you)(you)志者(zhe)(zhe)若見此(ci)(ci)經(jing)(jing)，誠心敬閱，求師(shi)(shi)一(yi)訣(jue)，倘能直下(xia)承(cheng)當(dang)，大悟大徹，勤而(er)(er)行之(zhi)(zhi)，以(yi)(yi)(yi)應八(ba)百(bai)之(zhi)(zhi)讖，有(you)(you)(you)(you)(you)(you)何不(bu)(bu)可(ke)？
歲月靜好
】編輯上傳提(ti)供(gong)，詞條屬于開放詞條，當前(qian)頁面所展示的詞條介紹(shao)涉及宣傳內(nei)(nei)(nei)容屬于注冊用戶個人編輯行為，與【《陰符經》】的所屬企(qi)業/所有(you)人/主體無關，網站(zhan)不(bu)(bu)完全保證內(nei)(nei)(nei)容信息的準確(que)性(xing)、真實(shi)性(xing)，也不(bu)(bu)代(dai)表本(ben)站(zhan)立場。內(nei)(nei)(nei)容僅為介紹(shao)詞條基本(ben)情況(kuang)，本(ben)站(zhan)不(bu)(bu)提(ti)供(gong)觀看和下載，請支持正版！想要了解(jie)更(geng)多請到官方平臺。
反饋(kui)
