據說(shuo)《陰(yin)符經(jing)》是唐朝著(zhu)(zhu)名道士李(li)(li)筌(quan)在河南省境內的(de)(de)登封嵩山(shan)少室(shi)虎口巖(yan)石壁中發(fa)現的(de)(de)，此后才(cai)傳抄流行于(yu)世。根據李(li)(li)筌(quan)對本經(jing)典的(de)(de)解釋著(zhu)(zhu)作(zuo)《黃帝(di)陰(yin)符經(jing)疏》，可以把它的(de)(de)內容概(gai)括為(wei)兩個部分：首(shou)先講述(shu)觀察自(zi)(zi)然(ran)界及其發(fa)展(zhan)變(bian)化的(de)(de)客觀規律，所以，天(tian)性運行為(wei)自(zi)(zi)然(ran)規律，人心則(ze)順應自(zi)(zi)然(ran)規律；其次闡明了天(tian)、地、人生殺的(de)(de)變(bian)化情況，人的(de)(de)生殺之氣的(de)(de)和收(shou)，應與自(zi)(zi)然(ran)同步，才(cai)能把握好(hao)事(shi)物成功的(de)(de)機遇。然(ran)后，闡明人后天(tian)稟性巧拙的(de)(de)生成和耳目(mu)口鼻的(de)(de)正確運用，主要效法自(zi)(zi)然(ran)五行相生原(yuan)則(ze)，修煉自(zi)(zi)身。
《神仙抱(bao)一(yi) ——演道章上》
觀天(tian)之(zhi)(zhi)道(dao)，執天(tian)之(zhi)(zhi)行(xing)，盡矣。天(tian)有(you)五(wu)賊，見之(zhi)(zhi)者昌。五(wu)賊在心，施行(xing)于(yu)天(tian)。宇(yu)宙在乎(hu)(hu)手，萬化(hua)(hua)生乎(hu)(hu)身。天(tian)性，人(ren)(ren)也(ye)。人(ren)(ren)心，機也(ye)。立天(tian)之(zhi)(zhi)道(dao)，以(yi)定人(ren)(ren)也(ye)。天(tian)發殺機，移星易宿。地發殺機，龍蛇起陸(lu)。人(ren)(ren)發殺機，天(tian)地反(fan)覆。天(tian)人(ren)(ren)合發，萬化(hua)(hua)定基(ji)。性有(you)巧拙，可以(yi)伏藏。九竅之(zhi)(zhi)邪，在乎(hu)(hu)三要，可以(yi)動靜(jing)。火生于(yu)木，禍發必克。奸生于(yu)國，時動必潰。知(zhi)之(zhi)(zhi)修之(zhi)(zhi)，謂之(zhi)(zhi)圣人(ren)(ren)。天(tian)生天(tian)殺，道(dao)之(zhi)(zhi)理也(ye)。
《富(fu)國安民 ——演法章(zhang)中》
天地，萬(wan)(wan)物之(zhi)盜。萬(wan)(wan)物，人(ren)之(zhi)盜。人(ren)，萬(wan)(wan)物之(zhi)盜。三盜既(ji)(ji)宜(yi)，三才(cai)既(ji)(ji)安。故(gu)曰：“食其(qi)(qi)(qi)(qi)時，百(bai)骸理(li)。動(dong)其(qi)(qi)(qi)(qi)機，萬(wan)(wan)化安。”人(ren)知(zhi)其(qi)(qi)(qi)(qi)神(shen)之(zhi)神(shen)，不知(zhi)其(qi)(qi)(qi)(qi)不神(shen)所以神(shen)也。日(ri)月有數(shu)，小(xiao)(xiao)大有定。圣(sheng)功生(sheng)焉(yan)，神(shen)明出焉(yan)。其(qi)(qi)(qi)(qi)盜機也，天下(xia)莫(mo)能(neng)見，莫(mo)能(neng)知(zhi)。君(jun)子(zi)得之(zhi)固窮，小(xiao)(xiao)人(ren)得之(zhi)輕命。
《強兵戰(zhan)勝 ——演術章下》
瞽者(zhe)(zhe)善聽(ting)，聾(long)者(zhe)(zhe)善視。絕利一源，用師十倍(bei)。三返(fan)晝夜(ye)，用師萬(wan)倍(bei)。心(xin)生(sheng)于物(wu)，死(si)于物(wu)，機在目。天(tian)之(zhi)(zhi)(zhi)(zhi)無恩，而大恩生(sheng)。迅雷烈風(feng)，莫不(bu)蠢然(ran)。至(zhi)樂性(xing)余，至(zhi)靜性(xing)廉。天(tian)之(zhi)(zhi)(zhi)(zhi)至(zhi)私，用之(zhi)(zhi)(zhi)(zhi)至(zhi)公。禽之(zhi)(zhi)(zhi)(zhi)制在氣。生(sheng)者(zhe)(zhe)，死(si)之(zhi)(zhi)(zhi)(zhi)根(gen)。死(si)者(zhe)(zhe)，生(sheng)之(zhi)(zhi)(zhi)(zhi)根(gen)。恩生(sheng)于害(hai)，害(hai)生(sheng)于恩。愚(yu)人以(yi)天(tian)地文(wen)理(li)圣(sheng)(sheng)，我(wo)以(yi)時物(wu)文(wen)理(li)哲(zhe)。人以(yi)愚(yu)虞(yu)圣(sheng)(sheng)，我(wo)以(yi)不(bu)愚(yu)虞(yu)圣(sheng)(sheng)。人以(yi)奇(qi)(qi)期圣(sheng)(sheng),我(wo)以(yi)不(bu)奇(qi)(qi)期圣(sheng)(sheng)。沉水入火(huo)，自取滅(mie)亡。自然(ran)之(zhi)(zhi)(zhi)(zhi)道(dao)靜，故(gu)天(tian)地萬(wan)物(wu)生(sheng)。天(tian)地之(zhi)(zhi)(zhi)(zhi)道(dao)浸，故(gu)陰(yin)(yin)陽勝。陰(yin)(yin)陽推而變(bian)化(hua)順矣(yi)。圣(sheng)(sheng)人知自然(ran)之(zhi)(zhi)(zhi)(zhi)道(dao)不(bu)可違，因而制之(zhi)(zhi)(zhi)(zhi)。至(zhi)靜之(zhi)(zhi)(zhi)(zhi)道(dao)，律(lv)歷所不(bu)能契。爰(yuan)有奇(qi)(qi)器(qi)，是生(sheng)萬(wan)象(xiang)，八卦甲(jia)子，神機鬼藏。陰(yin)(yin)陽相勝之(zhi)(zhi)(zhi)(zhi)術，昭(zhao)昭(zhao)乎盡乎象(xiang)矣(yi)。
陰(yin)(yin)符經(jing)(jing)(jing)三百(bai)余字，其(qi)言深奧，其(qi)理精(jing)微，鑿開混(hun)沌，剖析鴻濛(meng)，演(yan)造化之秘，闡(chan)性命之幽，為(wei)古今(jin)來(lai)修道(dao)第(di)一(yi)部真(zhen)(zhen)經(jing)(jing)(jing)。唐陸龜(gui)蒙謂(wei)黃(huang)(huang)帝所(suo)著(zhu)，宋陳淵謂(wei)黃(huang)(huang)帝受於廣成子(zi)(zi)，朱文(wen)公亦(yi)謂(wei)黃(huang)(huang)帝著(zhu)，邵堯夫謂(wei)戰(zhan)國時書，程伊(yi)川(chuan)又謂(wei)非(fei)商末即周末時書。其(qi)說紛(fen)紛(fen)，各述所(suo)知，究(jiu)無(wu)(wu)定見。以(yi)予論之，世(shi)皆傳(chuan)為(wei)黃(huang)(huang)帝陰(yin)(yin)符經(jing)(jing)(jing)，丹(dan)經(jing)(jing)(jing)子(zi)(zi)書，俱(ju)謂(wei)陰(yin)(yin)符經(jing)(jing)(jing)系黃(huang)(huang)帝所(suo)作，考(kao)之文(wen)字，始(shi)於黃(huang)(huang)帝，興于唐虞夏商，或者黃(huang)(huang)帝撰(zhuan)作，口口相(xiang)傳(chuan)，不(bu)記文(wen)字，后世(shi)成真(zhen)(zhen)仙(xian)侶，筆之於書，流傳(chuan)世(shi)間，亦(yi)未可定。就(jiu)其(qi)世(shi)傳(chuan)之說，丹(dan)經(jing)(jing)(jing)之載，謂(wei)黃(huang)(huang)帝著(zhu)之，亦(yi)無(wu)(wu)不(bu)可，但此(ci)書沿訛(e)已久，苦無(wu)(wu)善(shan)本，字句差錯者極多，或借驪山(shan)老(lao)姥百(bai)言演(yan)道(dao)、百(bai)言演(yan)法、百(bai)言演(yan)術之說，紊亂(luan)圣(sheng)道(dao)，以(yi)盲(mang)(mang)引盲(mang)(mang)；更有借伊(yi)呂張果子(zi)(zi)房孔明(ming)注語欺世(shi)惑人者，似此(ci)魚目混(hun)珠(zhu)，指鹿為(wei)馬(ma)，大失(shi)真(zhen)(zhen)經(jing)(jing)(jing)妙(miao)旨。予于乾隆(long)四(si)十四(si)年，歲次己亥，於南臺深處，取諸(zhu)家注本，校正字句，細心斟酌，略釋(shi)數語，述其(qi)大意，掃邪(xie)救正，以(yi)破狂言亂(luan)語之弊(bi)，高明(ming)者自能(neng)辨之。
時(shi) 大清嘉慶三年(nian)歲(sui)次戊(wu)午九月九日棲(qi)云山素樸散人(ren)悟元子劉一明敘於(wu)自在窩中
陰符經者，黃帝演道書也。而談兵之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)家，視為(wei)天時(shi)孤虛(xu)旺(wang)相(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理(li)，人事進退存亡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)因，即緇黃之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)流，淺窺(kui)圣經，謬為(wei)注疏(shu)者亦不(bu)(bu)少，不(bu)(bu)幾誤璞(pu)為(wei)鼠，以青(qing)作(zuo)黃乎(hu)？我悟元(yuan)老(lao)師，造性(xing)命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精，證天人之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)奧，體古圣覺世之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)婆心，思發其覆，憫后(hou)學(xue)窮理(li)而無門，詳(xiang)為(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)解，掃諸說(shuo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)悖謬，詮陰符之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)肯綮(qi)，其中盡(jin)性(xing)至(zhi)命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)學(xue)，有為(wei)無為(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理(li)，靡不(bu)(bu)詳(xiang)明且備(bei)，將數千(qian)年(nian)埋沒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陰符，至(zhi)今原旨畢(bi)露(lu)，而無余蘊(yun)矣(yi)(yi)(yi)。經云：觀天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道，執天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行，盡(jin)矣(yi)(yi)(yi)。仆則(ze)曰：圣經之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精，圣道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)微，盡(jin)矣(yi)(yi)(yi)。
大(da)清嘉(jia)慶三年歲次戊午九月九日 受業(ye)門人 王附青 云(yun)峰甫 沐手(shou)敬(jing)題 軒轅黃(huang)帝著
洮陽(yang)門人 張陽(yang)全 校(xiao)閱
悟(wu)元子 劉一(yi)明 注
后學 陶(tao)鑄靈 重(zhong)刊
陰(yin)(yin)者，暗(an)也(ye)(ye)，默也(ye)(ye)，人(ren)(ren)莫能(neng)見(jian)，莫能(neng)知，而己獨(du)見(jian)獨(du)知之(zhi)謂；符(fu)者，契(qi)也(ye)(ye)，兩而相合，彼(bi)此如一之(zhi)謂；經(jing)者，徑也(ye)(ye)，道也(ye)(ye)，常也(ye)(ye)，常行(xing)之(zhi)道，經(jing)久不易之(zhi)謂。陰(yin)(yin)符(fu)經(jing)即神明暗(an)運(yun)，默契(qi)造化之(zhi)道。默契(qi)造化，則人(ren)(ren)與天合，一動(dong)一靜(jing)，皆是(shi)天機，人(ren)(ren)亦一天矣(yi)(yi)。上中(zhong)下三篇，無非申明陰(yin)(yin)符(fu)經(jing)三字，會得陰(yin)(yin)符(fu)經(jing)三字，則三篇大意可推而知矣(yi)(yi)。
觀天之道，執天之行，盡矣。
性命(ming)之(zhi)道(dao)(dao)，一天道(dao)(dao)也。天之(zhi)道(dao)(dao)，陰(yin)陽之(zhi)道(dao)(dao)耳。修道(dao)(dao)者能(neng)(neng)知天道(dao)(dao)之(zhi)奧妙(miao)，而神(shen)明(ming)默運，竊(qie)陰(yin)陽之(zhi)氣，奪造化之(zhi)權，可(ke)以長生(sheng)不(bu)死(si)，可(ke)以無(wu)(wu)生(sheng)無(wu)(wu)死(si)，然其最(zui)要處，則(ze)在能(neng)(neng)觀(guan)能(neng)(neng)執(zhi)耳。何謂觀(guan)？格物致知之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)觀(guan)，極深研幾(ji)之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)觀(guan)，心知神(shen)會之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)觀(guan)，回光返照之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)觀(guan)，不(bu)隱(yin)不(bu)瞞之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)觀(guan)；何謂執(zhi)？專心致志之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)執(zhi)，身體力行(xing)之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)執(zhi)，愈久愈力之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)執(zhi)，無(wu)(wu)過(guo)不(bu)及之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)執(zhi)，始終如一之(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)執(zhi)。觀(guan)天道(dao)(dao)，無(wu)(wu)為(wei)(wei)(wei)(wei)(wei)(wei)之(zhi)功，頓悟也，所以了(le)性；執(zhi)天行(xing)，有(you)為(wei)(wei)(wei)(wei)(wei)(wei)之(zhi)學，漸(jian)修也，所以了(le)命(ming)。能(neng)(neng)觀(guan)能(neng)(neng)執(zhi)，用陰(yin)陽之(zhi)道(dao)(dao)以脫(tuo)陰(yin)陽，依(yi)世間法而出(chu)世間，性命(ming)俱了(le)，心法兩忘，超出(chu)天地，永劫長存(cun)，只此二句，即(ji)是成仙成佛之(zhi)天梯，為(wei)(wei)(wei)(wei)(wei)(wei)圣為(wei)(wei)(wei)(wei)(wei)(wei)賢之(zhi)大道(dao)(dao)，外(wai)此者，皆(jie)是旁門曲徑，邪說淫辭，故曰盡矣。
天有五賊，見之者昌。
五(wu)(wu)賊(zei)(zei)(zei)者，金(jin)(jin)木(mu)水(shui)(shui)(shui)火(huo)土(tu)也。天(tian)(tian)以陰陽五(wu)(wu)行化(hua)生萬物，氣以成形(xing)，而(er)人即受此氣以生以長，但自陽極(ji)生陰，先天(tian)(tian)入(ru)於后天(tian)(tian)，五(wu)(wu)行不能和合，自相賊(zei)(zei)(zei)害，各一其(qi)性，木(mu)以金(jin)(jin)為(wei)賊(zei)(zei)(zei)，金(jin)(jin)以火(huo)為(wei)賊(zei)(zei)(zei)，火(huo)以水(shui)(shui)(shui)為(wei)賊(zei)(zei)(zei)，水(shui)(shui)(shui)以土(tu)為(wei)賊(zei)(zei)(zei)，土(tu)以木(mu)為(wei)賊(zei)(zei)(zei)，是謂天(tian)(tian)之(zhi)五(wu)(wu)賊(zei)(zei)(zei)也。惟此五(wu)(wu)賊(zei)(zei)(zei)，百姓日用而(er)不知，順(shun)行其(qi)氣，以故生而(er)死，死而(er)生，生死不已。若有(you)見之(zhi)者，逆施造化(hua)，顛倒五(wu)(wu)行，金(jin)(jin)本克木(mu)，木(mu)反(fan)因之(zhi)而(er)成器；木(mu)本克土(tu)，土(tu)反(fan)因之(zhi)而(er)生榮；土(tu)本克水(shui)(shui)(shui)，水(shui)(shui)(shui)反(fan)因之(zhi)而(er)不泛；水(shui)(shui)(shui)本克火(huo)，火(huo)反(fan)因之(zhi)而(er)不燥(zao)；火(huo)本克金(jin)(jin)，金(jin)(jin)反(fan)因之(zhi)而(er)生明；克中有(you)生，五(wu)(wu)賊(zei)(zei)(zei)轉而(er)為(wei)五(wu)(wu)寶(bao)，一氣混(hun)然，還元返本，豈(qi)不昌乎！
五賊在心，施行于天。宇(yu)宙在乎手，萬化(hua)生乎身。
人(ren)秉(bing)五(wu)行之(zhi)(zhi)氣(qi)而(er)(er)生身(shen)(shen)，身(shen)(shen)中(zhong)(zhong)即具五(wu)行之(zhi)(zhi)氣(qi)。然(ran)心(xin)者(zhe)身(shen)(shen)之(zhi)(zhi)主，身(shen)(shen)者(zhe)心(xin)之(zhi)(zhi)室(shi)，五(wu)賊(zei)在身(shen)(shen)，實在心(xin)也。但心(xin)有人(ren)心(xin)道心(xin)之(zhi)(zhi)分；人(ren)心(xin)用事，則五(wu)賊(zei)發而(er)(er)為喜怒哀樂欲(yu)之(zhi)(zhi)五(wu)物；道心(xin)用事，則五(wu)賊(zei)變而(er)(er)為仁(ren)義禮智信之(zhi)(zhi)五(wu)德。若能觀天(tian)而(er)(er)明五(wu)行之(zhi)(zhi)消息，以道心(xin)為運(yun)用，一(yi)步一(yi)趨，盡出於天(tian)而(er)(er)不(bu)由(you)人(ren)，宇宙(zhou)雖大，如在手掌(zhang)之(zhi)(zhi)中(zhong)(zhong)；萬化雖多，不(bu)出一(yi)身(shen)(shen)之(zhi)(zhi)內；攢五(wu)行而(er)(er)合四象，以了性命，可不(bu)難矣(yi)。
天性(xing)，人也(ye)。人心，機(ji)也(ye)。立天之道，以定人也(ye)。
天(tian)(tian)性(xing)(xing)(xing)者(zhe)(zhe)，天(tian)(tian)賦之(zhi)(zhi)性(xing)(xing)(xing)，即(ji)真(zhen)如(ru)之(zhi)(zhi)性(xing)(xing)(xing)，所(suo)(suo)謂(wei)真(zhen)心(xin)，不(bu)識不(bu)知(zhi)，順帝之(zhi)(zhi)則(ze)，而(er)(er)人(ren)得以為人(ren)者(zhe)(zhe)是也；人(ren)心(xin)者(zhe)(zhe)，氣(qi)質之(zhi)(zhi)性(xing)(xing)(xing)，即(ji)知(zhi)識之(zhi)(zhi)性(xing)(xing)(xing)，所(suo)(suo)謂(wei)機(ji)心(xin)，見景生(sheng)情，隨(sui)風揚波，而(er)(er)人(ren)因之(zhi)(zhi)有生(sheng)有死者(zhe)(zhe)是也。天(tian)(tian)性(xing)(xing)(xing)者(zhe)(zhe)，天(tian)(tian)機(ji)，即(ji)是天(tian)(tian)道(dao)；人(ren)心(xin)者(zhe)(zhe)，人(ren)機(ji)，即(ji)是人(ren)道(dao)。守(shou)天(tian)(tian)機(ji)者(zhe)(zhe)存，順人(ren)機(ji)者(zhe)(zhe)亡。惟大圣(sheng)人(ren)觀天(tian)(tian)道(dao)，執天(tian)(tian)行，中立不(bu)倚，寂然(ran)不(bu)動，感而(er)(er)遂通，修(xiu)真(zhen)性(xing)(xing)(xing)而(er)(er)化(hua)氣(qi)性(xing)(xing)(xing)，守(shou)天(tian)(tian)道(dao)而(er)(er)定人(ren)心(xin)，不(bu)使有一毫客氣(qi)雜於(wu)方(fang)寸之(zhi)(zhi)內也。
天發(fa)殺(sha)機，移星易宿；地(di)發(fa)殺(sha)機，龍蛇起陸；人發(fa)殺(sha)機，天地(di)反覆；天人合(he)發(fa)，萬變定基。
殺(sha)機(ji)者(zhe)，陰肅之氣，所以傷物也(ye)；然(ran)無陰不能(neng)生(sheng)陽(yang)，非殺(sha)無以衛生(sheng)，故天(tian)之殺(sha)機(ji)一發(fa)，則(ze)周而(er)復(fu)始，而(er)星宿移轉，斗柄(bing)回寅；地(di)之殺(sha)機(ji)一發(fa)，則(ze)剝極而(er)復(fu)，龍蛇起陸，靜(jing)極又動；惟人(ren)(ren)也(ye)亦俱一天(tian)地(di)也(ye)，亦有此陰陽(yang)也(ye)，若(ruo)能(neng)效天(tian)法地(di)，運動殺(sha)機(ji)，則(ze)五行顛倒而(er)地(di)天(tian)交泰，何則(ze)？人(ren)(ren)心若(ruo)與(yu)天(tian)心合(he)，顛倒陰陽(yang)只片時(shi)。天(tian)時(shi)人(ren)(ren)事合(he)而(er)一之，則(ze)萬物變化之根基(ji)即(ji)於此而(er)定矣。中庸所謂致中和，天(tian)地(di)位焉，萬物育焉者(zhe)，即(ji)此也(ye)。
性有巧拙，可以伏藏(zang)。
人(ren)秉陰陽之(zhi)氣(qi)(qi)以成形，具良(liang)(liang)知(zhi)良(liang)(liang)能以為性，性無不善，而氣(qi)(qi)有清濁(zhuo)。秉氣(qi)(qi)清者(zhe)為巧，秉氣(qi)(qi)濁(zhuo)者(zhe)為拙(zhuo)(zhuo)(zhuo)。性巧者(zhe)多機謀，性拙(zhuo)(zhuo)(zhuo)者(zhe)多貪癡(chi)。巧性拙(zhuo)(zhuo)(zhuo)性皆系氣(qi)(qi)質之(zhi)性，人(ren)心(xin)主事，非本來之(zhi)天性。修真之(zhi)道，采先天，化(hua)后天，而一(yi)切巧拙(zhuo)(zhuo)(zhuo)之(zhi)性，皆伏藏而不用矣。
九竅之邪，在乎三要(yao)，可以動靜。
九(jiu)竅(qiao)者，人(ren)身(shen)上七竅(qiao)，下二(er)竅(qiao)也(ye)；三要者，耳(er)目(mu)口(kou)(kou)(kou)也(ye)。人(ren)身(shen)九(jiu)竅(qiao)皆(jie)受邪之(zhi)(zhi)(zhi)處(chu)，而(er)九(jiu)竅(qiao)之(zhi)(zhi)(zhi)中，惟耳(er)目(mu)口(kou)(kou)(kou)三者為招(zhao)邪之(zhi)(zhi)(zhi)要口(kou)(kou)(kou)，耳(er)聽聲則精(jing)搖，目(mu)視色則神馳，口(kou)(kou)(kou)多言(yan)則氣(qi)散，精(jing)氣(qi)神一(yi)傷(shang)，則全身(shen)衰敗，性(xing)命未有不喪者。人(ren)能收視，返聽，希言(yan)，閉其要口(kou)(kou)(kou)，委志虛無，內念不出，外念不入(ru)，精(jing)氣(qi)神三品大(da)藥(yao)凝結不散，九(jiu)竅(qiao)可(ke)以動，可(ke)以靜，動之(zhi)(zhi)(zhi)靜之(zhi)(zhi)(zhi)，盡是天機，并無人(ren)機，更何(he)有邪氣(qi)之(zhi)(zhi)(zhi)不消滅哉(zai)！
火生于木，禍發必克；奸生于國，時動(dong)必潰。知之(zhi)修(xiu)之(zhi)，謂之(zhi)圣人。
火(huo)喻邪心(xin)(xin)，木喻性，奸譬(pi)(pi)陰惡，國(guo)(guo)譬(pi)(pi)身。木本生(sheng)火(huo)，火(huo)發而禍(huo)及木，則木克(ke)；邪生(sheng)於心(xin)(xin)，邪發而禍(huo)及心(xin)(xin)，則性亂；國(guo)(guo)中有奸，奸動而潰其國(guo)(guo)，則國(guo)(guo)亡；陰藏於身，陰盛而敗其身，則命(ming)傾(qing)；身心(xin)(xin)受累(lei)，性命(ming)隨之，於此而知潛修(xiu)密煉，觀(guan)天道，執(zhi)天行(xing)，降伏身心(xin)(xin)，保全(quan)性命(ming)，不為(wei)后天五(wu)行(xing)所拘者(zhe)，非圣人其誰與(yu)歸？
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《陰符經(jing)(jing)》即是《遁甲經(jing)(jing)》的元始經(jing)(jing)笈，不為(wei)后世所知，多被誤解(jie)作道家修煉(lian)之術(shu)的丹經(jing)(jing)，總是牽強附會，文(wen)不對題(ti)，斷章取義，雜湊成(cheng)文(wen)，不能全(quan)文(wen)貫通，首尾(wei)一(yi)氣(qi)。今用“遁甲”揭其秘，一(yi)氣(qi)貫注，層次(ci)井然，全(quan)文(wen)通暢(chang)，豁然冰釋，樂(le)與愛(ai)好者共(gong)賞之。
經曰：觀(guan)天之道，執天之行，盡(jin)矣。
此節(jie)是(shi)(shi)(shi)(shi)全(quan)(quan)經(jing)(jing)之(zhi)總(zong)綱(gang)，學(xue)說之(zhi)根據(ju)(ju)(ju)。高度概括了(le)《陰(yin)符(fu)經(jing)(jing)》總(zong)體(ti)(ti)內(nei)容(rong)，故曰：“盡矣”。“觀(guan)天之(zhi)道(dao)”謂“天之(zhi)道(dao)”用(yong)“觀(guan)”而(er)(er)取得。不(bu)但有(you)其(qi)客觀(guan)根據(ju)(ju)(ju)，而(er)(er)且有(you)其(qi)具體(ti)(ti)方法，而(er)(er)非空洞理論。自有(you)古天文學(xue)內(nei)容(rong)，包括古代星(xing)(xing)占(zhan)(zhan)學(xue)在內(nei)。但全(quan)(quan)文中并未提(ti)及(ji)三垣(yuan)二十八宿，五(wu)星(xing)(xing)凌犯(fan)等星(xing)(xing)占(zhan)(zhan)天象(xiang)內(nei)容(rong)之(zhi)事(shi)。由是(shi)(shi)(shi)(shi)可知，《陰(yin)符(fu)》著者是(shi)(shi)(shi)(shi)從星(xing)(xing)占(zhan)(zhan)學(xue)的另一分(fen)支，以天象(xiang)實(shi)體(ti)(ti)運動為(wei)依據(ju)(ju)(ju)，即是(shi)(shi)(shi)(shi)應用(yong)天道(dao)運行規律所反映出的干支八卦，建立起一門有(you)天道(dao)依據(ju)(ju)(ju)的數術系統遁甲(jia)式(shi)體(ti)(ti)系。經(jing)(jing)文明(ming)示“爰有(you)奇(qi)器(qi)，是(shi)(shi)(shi)(shi)生萬(wan)象(xiang)，八卦甲(jia)子，神(shen)機(ji)鬼藏(zang)，陰(yin)陽相勝之(zhi)術昭(zhao)昭(zhao)乎進乎象(xiang)矣。”就是(shi)(shi)(shi)(shi)遁甲(jia)式(shi)的明(ming)證。
中國(guo)古代一切傳統學術，皆是首(shou)重(zhong)天(tian)道，遁甲式亦不(bu)能例(li)外。但與(yu)六(liu)壬、太(tai)乙之(zhi)術不(bu)同(tong)，各(ge)(ge)有其特(te)色。合稱“三式”之(zhi)學。遁甲以(yi)九宮為框(kuang)架(jia)，六(liu)壬以(yi)十(shi)(shi)二(er)地支為框(kuang)架(jia)，太(tai)乙以(yi)九宮十(shi)(shi)六(liu)神為框(kuang)架(jia)。太(tai)乙占(zhan)國(guo)運，遁甲占(zhan)兵機，六(liu)壬占(zhan)百事，各(ge)(ge)有重(zhong)點，亦各(ge)(ge)無不(bu)占(zhan)，然(ran)均(jun)不(bu)離以(yi)“干支”為根據。古人發明(ming)“干支”頗不(bu)容易(yi)。看起來很簡單，要知其所以(yi)然(ran)和探索(suo)其客觀根據就不(bu)容易(yi)。不(bu)論醫卜星相，天(tian)文地理，宗教神學等(deng)等(deng)，無有不(bu)涉及(ji)干支者(zhe)。
“干支(zhi)”是古(gu)天(tian)(tian)(tian)文(wen)(wen)學(xue)家(jia)研(yan)究的(de)(de)成(cheng)果結晶，是天(tian)(tian)(tian)體運行規律的(de)(de)高度反映。它(ta)在天(tian)(tian)(tian)文(wen)(wen)學(xue)中(zhong)的(de)(de)客觀根據尚未引起研(yan)究者的(de)(de)足(zu)夠重視(shi)，故不見(jian)有人具體揭示。各(ge)著作之(zhi)中(zhong)，包括天(tian)(tian)(tian)文(wen)(wen)學(xue)史之(zhi)中(zhong)，皆多從(cong)說(shuo)文(wen)(wen)解字(zi)訓(xun)詁考釋，卻缺乏從(cong)古(gu)天(tian)(tian)(tian)文(wen)(wen)學(xue)中(zhong)具體落實(shi)(shi)。遂至(zhi)認(ren)為干支(zhi)屬抽(chou)象(xiang)概念(nian)，記(ji)時符號而已(yi)，其實(shi)(shi)質卻鮮(xian)為人知。將(jiang)本來科(ke)學(xue)的(de)(de)東(dong)西(xi)，未能加(jia)以充分認(ren)識，反而被(bei)誤認(ren)為是甚至(zhi)肯定是“唯心(xin)”的(de)(de)和“迷信”的(de)(de)東(dong)西(xi)。
“八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)”是形(xing)象思維和邏輯推(tui)理所應用(yong)(yong)(yong)的(de)符號系統(tong)(tong)，用(yong)(yong)(yong)之以(yi)通神明(ming)之德，以(yi)類(lei)萬(wan)物之情。在遁甲(jia)式中，八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)通天(tian)(tian)地人(ren)三(san)盤(pan)(pan)之體(ti)，其側重在于(yu)“空(kong)(kong)(kong)間(jian)”方位的(de)反(fan)映(ying)和事(shi)物形(xing)象的(de)歸屬。自宋代而后，八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)又(you)有(you)先后天(tian)(tian)之分。遁甲(jia)式所用(yong)(yong)(yong)為后天(tian)(tian)文(wen)王(wang)八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)，未(wei)提(ti)先天(tian)(tian)伏(fu)羲八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)。可(ke)知《陰符》所用(yong)(yong)(yong)自應是“文(wen)王(wang)后天(tian)(tian)八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)”無疑。《陰符經》所用(yong)(yong)(yong)八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)甲(jia)子，雖是時空(kong)(kong)(kong)統(tong)(tong)一(yi)的(de)，但又(you)是有(you)所側重的(de)。干(gan)支(zhi)雖可(ke)表示空(kong)(kong)(kong)間(jian)方位，其重點乃在于(yu)“時間(jian)”的(de)反(fan)映(ying)。八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)雖可(ke)表示時間(jian)，其要端多主于(yu)“空(kong)(kong)(kong)間(jian)”方位的(de)反(fan)映(ying)。故自古皆采用(yong)(yong)(yong)干(gan)支(zhi)記時，而不用(yong)(yong)(yong)八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)記時。《遁甲(jia)》用(yong)(yong)(yong)八(ba)(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)作“三(san)盤(pan)(pan)”的(de)定位式，天(tian)(tian)干(gan)從中順逆演布(bu)，體(ti)現時空(kong)(kong)(kong)統(tong)(tong)一(yi)的(de)變化(hua)模(mo)擬。可(ke)見古人(ren)立法的(de)合理性(xing)及(ji)其智慧的(de)陳跡。用(yong)(yong)(yong)圖以(yi)明(ming)之。
“執(zhi)天(tian)(tian)之行(xing)”，即是根(gen)據(ju)“觀(guan)天(tian)(tian)道”所獲的天(tian)(tian)道運(yun)行(xing)規律(lv)的記(ji)時(shi)“干支”為(wei)依據(ju)，法天(tian)(tian)則(ze)地演布奇門，得出千(qian)變萬化之一幕，用作(zuo)預測和(he)決策(ce)的行(xing)事指(zhi)導，爭取計劃的勝(sheng)利。故(gu)曰：“執(zhi)天(tian)(tian)之行(xing)盡矣”。是有具體數術(shu)內容的，而非空洞詞句。
（二）
故天有五賊，見(jian)之者昌；五賊在心(xin)，施(shi)行(xing)于天；宇宙在乎手，萬化生乎身。
此節從總綱而展開論(lun)述(shu)。“故(gu)”即所以(yi)，乃申(shen)述(shu)“觀天之道”的具體內容。
“天(tian)有(you)(you)(you)五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)”之(zhi)“賊(zei)(zei)(zei)”，即盜(dao)(dao)賊(zei)(zei)(zei)之(zhi)“賊(zei)(zei)(zei)”。賊(zei)(zei)(zei)與盜(dao)(dao)對，經(jing)文中(zhong)有(you)(you)(you)“五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)三(san)盜(dao)(dao)”之(zhi)說。“賊(zei)(zei)(zei)”為明(ming)(ming)取強奪，“盜(dao)(dao)”為暗地偷竊(qie)(qie)。即指盜(dao)(dao)竊(qie)(qie)天(tian)機(ji)(ji)有(you)(you)(you)明(ming)(ming)暗兩個(ge)(ge)方面(mian)。有(you)(you)(you)形象思維(wei)與理(li)化思維(wei)，皆(jie)有(you)(you)(you)具體(ti)內容。天(tian)之(zhi)五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)即金木水(shui)(shui)火土(tu)五(wu)(wu)(wu)(wu)星(xing)(xing)(xing)在(zai)天(tian)道(dao)中(zhong)運(yun)行(xing)(xing)，占(zhan)(zhan)星(xing)(xing)(xing)家(jia)可(ke)以明(ming)(ming)白地觀(guan)察到(dao)它們(men)順逆留伏的(de)運(yun)行(xing)(xing)，沖巳凌犯的(de)現象，芒角動搖的(de)狀態，以及(ji)隱顯五(wu)(wu)(wu)(wu)色，九洲(zhou)分(fen)(fen)野等(deng)，與人間社會相聯(lian)系(xi)，作出災祥(xiang)的(de)判斷。在(zai)《唐開元占(zhan)(zhan)經(jing)》《太白陰(yin)經(jing)》《乙(yi)(yi)巳占(zhan)(zhan)》《蘭臺秘苑》和《天(tian)文大成(cheng)》《歷代(dai)天(tian)文律歷等(deng)志》中(zhong)有(you)(you)(you)豐富(fu)的(de)記載。但是(shi)，《陰(yin)符(fu)經(jing)》著(zhu)者明(ming)(ming)顯地是(shi)“星(xing)(xing)(xing)占(zhan)(zhan)術”的(de)另一(yi)分(fen)(fen)支(zhi)(zhi)，不(bu)用(yong)守(shou)候靈(ling)(ling)臺（觀(guan)測臺）的(de)辛(xin)苦(ku)(ku)，只從(cong)古天(tian)文家(jia)精辟創作反映(ying)“天(tian)道(dao)”規律的(de)“干(gan)(gan)(gan)(gan)支(zhi)(zhi)”這(zhe)(zhe)個(ge)(ge)天(tian)機(ji)(ji)來(lai)推(tui)演，從(cong)形象思維(wei)飛躍到(dao)理(li)性思維(wei)。諸如“六壬”“太乙(yi)(yi)”“子(zi)平(ping)”等(deng)等(deng)數術，無不(bu)根據干(gan)(gan)(gan)(gan)支(zhi)(zhi)來(lai)推(tui)演。特別是(shi)《遁(dun)甲》式，將(jiang)天(tian)道(dao)運(yun)行(xing)(xing)中(zhong)的(de)金木水(shui)(shui)火土(tu)五(wu)(wu)(wu)(wu)行(xing)(xing)星(xing)(xing)(xing)和天(tian)體(ti)空間定位的(de)九天(tian)星(xing)(xing)(xing)，作為天(tian)道(dao)規律的(de)客觀(guan)依據，用(yong)干(gan)(gan)(gan)(gan)支(zhi)(zhi)五(wu)(wu)(wu)(wu)行(xing)(xing)和九星(xing)(xing)(xing)用(yong)作天(tian)機(ji)(ji)全息(xi)的(de)模擬。《煙波釣叟歌》曰：“庚為太白丙(bing)熒(ying)(ying)(ying)惑(huo)(huo)”，即是(shi)以“庚”逮捕太白金星(xing)(xing)(xing)，“丙(bing)”代(dai)表熒(ying)(ying)(ying)惑(huo)(huo)火星(xing)(xing)(xing)。這(zhe)(zhe)就充(chong)分(fen)(fen)證(zheng)明(ming)(ming)遁(dun)甲是(shi)用(yong)天(tian)干(gan)(gan)(gan)(gan)五(wu)(wu)(wu)(wu)行(xing)(xing)代(dai)表天(tian)文行(xing)(xing)星(xing)(xing)(xing)的(de)事實。這(zhe)(zhe)種(zhong)方法，既本于天(tian)道(dao)，又不(bu)用(yong)守(shou)候靈(ling)(ling)臺的(de)辛(xin)苦(ku)(ku)，僅(jin)用(yong)干(gan)(gan)(gan)(gan)支(zhi)(zhi)八(ba)卦推(tui)演，即可(ke)得到(dao)預(yu)測效(xiao)果。《煙波釣叟歌》又說：“白入熒(ying)(ying)(ying)兮賊(zei)(zei)(zei)即來(lai)，熒(ying)(ying)(ying)入白兮賊(zei)(zei)(zei)需滅(mie)”，這(zhe)(zhe)里不(bu)但證(zheng)明(ming)(ming)“遁(dun)甲”是(shi)以天(tian)干(gan)(gan)(gan)(gan)五(wu)(wu)(wu)(wu)行(xing)(xing)代(dai)表金木水(shui)(shui)火土(tu)五(wu)(wu)(wu)(wu)個(ge)(ge)行(xing)(xing)星(xing)(xing)(xing)，同(tong)時(shi)又證(zheng)明(ming)(ming)了“遁(dun)甲”是(shi)用(yong)五(wu)(wu)(wu)(wu)行(xing)(xing)代(dai)表五(wu)(wu)(wu)(wu)賊(zei)(zei)(zei)之(zhi)事，與《陰(yin)符(fu)經(jing)》的(de)隱秘若合符(fu)契。
“見之(zhi)(zhi)(zhi)者昌”；昌，明也(ye)。遁甲式重天(tian)(tian)(tian)盤又(you)重天(tian)(tian)(tian)干，唯(wei)天(tian)(tian)(tian)干明布天(tian)(tian)(tian)地(di)盤之(zhi)(zhi)(zhi)中，一見而知(zhi)，故(gu)曰(yue)“見之(zhi)(zhi)(zhi)者昌（明）”，而地(di)支(zhi)無定(ding)(ding)住，藏于九宮之(zhi)(zhi)(zhi)內，靠順逆推演方可知(zhi)道，是(shi)說代表五行的天(tian)(tian)(tian)干有明顯的位置(zhi)，一見可知(zhi)，而不與(yu)地(di)支(zhi)情況相(xiang)同。故(gu)曰(yue)“天(tian)(tian)(tian)有五賊，見之(zhi)(zhi)(zhi)者昌。”昌，明也(ye)，明白其吉兇以定(ding)(ding)趨避之(zhi)(zhi)(zhi)行動也(ye)。
“五(wu)賊在心(xin)(xin)，施(shi)行于天”，是(shi)(shi)說三(san)奇(qi)六(liu)儀(yi)（即乙丙丁(ding)三(san)奇(qi)，戊己庚辛(xin)壬癸六(liu)儀(yi)，均指天干而言(yan)），按規定(ding)之陰九(jiu)局陽九(jiu)局順逆演布(bu)(bu)法則熟記于心(xin)(xin)中(zhong)(zhong)，即是(shi)(shi)“五(wu)賊在心(xin)(xin)”。演布(bu)(bu)時(shi)將三(san)奇(qi)六(liu)儀(yi)這一連串的天干或(huo)順或(huo)逆，按用局規定(ding)排(pai)布(bu)(bu)在天盤上，故曰“施(shi)行于天”。地盤亦同樣布(bu)(bu)天干，其局法定(ding)體，從(cong)天道中(zhong)(zhong)來。地盤不動(dong)(dong)，唯天盤動(dong)(dong)（視運動(dong)(dong)）。也即是(shi)(shi)法天則地的模擬。
“宇宙在(zai)乎(hu)手，萬(wan)化生乎(hu)身”。上下(xia)四方(fang)謂(wei)之(zhi)宇，指(zhi)空間。古往(wang)今來(lai)(lai)謂(wei)之(zhi)宙，指(zhi)時間。“在(zai)乎(hu)手”，即(ji)是在(zai)掌(zhang)上運算的(de)古法(fa)，以九(jiu)宮八(ba)(ba)卦為(wei)定位，代表(biao)(biao)空間，用(yong)記時干支代表(biao)(biao)時間，在(zai)掌(zhang)上輪算；古人稱為(wei)“掌(zhang)訣”。《煙(yan)波釣叟歌》說：“先須掌(zhang)上排九(jiu)宮，縱(zong)橫十五在(zai)其中。次將八(ba)(ba)卦論八(ba)(ba)節，一(yi)(yi)氣統三為(wei)正宗。陰陽兩遁(dun)分順逆，一(yi)(yi)氣三元人莫測，五日都(dou)來(lai)(lai)換一(yi)(yi)元，接氣超神為(wei)準的(de)”。一(yi)(yi)般流傳的(de)掌(zhang)式多(duo)是用(yong)的(de)“邊九(jiu)宮”法(fa)。“活盤法(fa)”上掌(zhang)，必須滾瓜亂熟后才能用(yong)，不然就(jiu)用(yong)書(shu)寫法(fa)，或用(yong)“拭盤”，即(ji)是“奇器”。
“萬(wan)化生(sheng)乎身(shen)”。《爾雅》曰：“身(shen)，我(wo)(wo)也”。指(zhi)布局之(zhi)(zhi)后，判(pan)斷(duan)首(shou)明。主(zhu)客之(zhi)(zhi)分，人我(wo)(wo)之(zhi)(zhi)別。即萬(wan)事萬(wan)物與我(wo)(wo)發生(sheng)關系(xi)，自有(you)或(huo)吉或(huo)兇之(zhi)(zhi)結果。皆(jie)由(you)人我(wo)(wo)、物我(wo)(wo)、事我(wo)(wo)之(zhi)(zhi)間的生(sheng)克關系(xi)而造成。一主(zhu)而百客，判(pan)斷(duan)之(zhi)(zhi)要端也。此節所論，層次清楚，條(tiao)理井然。
（三）
天性，人也(ye)(ye)；人心，機也(ye)(ye)；立天之道(dao)，以定人也(ye)(ye)。
此(ci)節(jie)承前節(jie)“宇(yu)宙在乎手”的(de)布局(ju)內(nei)容展述其布局(ju)原(yuan)理(li)。是本“天(tian)人(ren)合(he)一(yi)”之說。天(tian)與人(ren)，在遁(dun)甲中，分別以天(tian)盤九星代表天(tian)，人(ren)盤八(ba)門代表人(ren)。
“天(tian)(tian)(tian)(tian)(tian)性人(ren)(ren)(ren)(ren)也(ye)(ye)”，即指天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)九星(xing)(xing)之(zhi)(zhi)屬(shu)(shu)(shu)(shu)性與人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)八門(men)(men)之(zhi)(zhi)屬(shu)(shu)(shu)(shu)性相同。例(li)(li)如：坎(kan)宮(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)蓬屬(shu)(shu)(shu)(shu)水，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)坎(kan)宮(gong)(gong)(gong)(gong)(gong)休門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)水。艮(gen)宮(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)任屬(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)艮(gen)宮(gong)(gong)(gong)(gong)(gong)生(sheng)門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)土(tu)。震(zhen)宮(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)沖屬(shu)(shu)(shu)(shu)木，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)震(zhen)宮(gong)(gong)(gong)(gong)(gong)傷門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)木。巽(xun)宮(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)輔屬(shu)(shu)(shu)(shu)木，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)巽(xun)宮(gong)(gong)(gong)(gong)(gong)杜門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)木。離宮(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)英屬(shu)(shu)(shu)(shu)火(huo)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)離宮(gong)(gong)(gong)(gong)(gong)景門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)火(huo)。坤(kun)宮(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)芮屬(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)坤(kun)宮(gong)(gong)(gong)(gong)(gong)死(si)(si)門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)土(tu)。乾宮(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)心(xin)屬(shu)(shu)(shu)(shu)金，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)乾宮(gong)(gong)(gong)(gong)(gong)開(kai)門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)金。中(zhong)宮(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)星(xing)(xing)天(tian)(tian)(tian)(tian)(tian)禽(qin)屬(shu)(shu)(shu)(shu)土(tu)，人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)中(zhong)宮(gong)(gong)(gong)(gong)(gong)寄居坤(kun)宮(gong)(gong)(gong)(gong)(gong)死(si)(si)門(men)(men)與艮(gen)宮(gong)(gong)(gong)(gong)(gong)生(sheng)門(men)(men)也(ye)(ye)屬(shu)(shu)(shu)(shu)土(tu)。這就(jiu)是(shi)(shi)天(tian)(tian)(tian)(tian)(tian)人(ren)(ren)(ren)(ren)屬(shu)(shu)(shu)(shu)性相同的(de)(de)“天(tian)(tian)(tian)(tian)(tian)性人(ren)(ren)(ren)(ren)也(ye)(ye)”的(de)(de)具體(ti)(ti)內容。接著(zhu)就(jiu)可(ke)以明白“人(ren)(ren)(ren)(ren)心(xin)機(ji)(ji)也(ye)(ye)”是(shi)(shi)聯系“立天(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)道以定(ding)(ding)人(ren)(ren)(ren)(ren)也(ye)(ye)”的(de)(de)樞(shu)紐(niu)了。“機(ji)(ji)”即是(shi)(shi)“天(tian)(tian)(tian)(tian)(tian)機(ji)(ji)”的(de)(de)“機(ji)(ji)”，也(ye)(ye)是(shi)(shi)“樞(shu)機(ji)(ji)”的(de)(de)“機(ji)(ji)”。人(ren)(ren)(ren)(ren)心(xin)是(shi)(shi)“機(ji)(ji)”，主(zhu)宰(zai)于中(zhong)，而(er)起樞(shu)機(ji)(ji)的(de)(de)作(zuo)用。即由人(ren)(ren)(ren)(ren)心(xin)來(lai)主(zhu)天(tian)(tian)(tian)(tian)(tian)（天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)）以定(ding)(ding)人(ren)(ren)(ren)(ren)（人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)）。也(ye)(ye)即是(shi)(shi)說，天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)是(shi)(shi)據(ju)“天(tian)(tian)(tian)(tian)(tian)道”運(yun)行規律(lv)所反映的(de)(de)記時“干支(zhi)”為依據(ju)，求得天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)直(zhi)符(fu)(fu)宮(gong)(gong)(gong)(gong)(gong)，直(zhi)符(fu)(fu)宮(gong)(gong)(gong)(gong)(gong)下的(de)(de)人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)八門(men)(men)記時直(zhi)使(shi)。這就(jiu)是(shi)(shi)“立天(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)道以定(ding)(ding)人(ren)(ren)(ren)(ren)也(ye)(ye)”的(de)(de)具體(ti)(ti)內容。例(li)(li)如：陽遁一局，甲子直(zhi)符(fu)(fu)屬(shu)(shu)(shu)(shu)坎(kan)一宮(gong)(gong)(gong)(gong)(gong)天(tian)(tian)(tian)(tian)(tian)蓬星(xing)(xing)，其人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)休門(men)(men)即為直(zhi)使(shi)。實(shi)在簡易，取義頗為深刻。只要求出(chu)了天(tian)(tian)(tian)(tian)(tian)盤(pan)(pan)(pan)(pan)(pan)，就(jiu)得到了人(ren)(ren)(ren)(ren)盤(pan)(pan)(pan)(pan)(pan)。確實(shi)靠(kao)人(ren)(ren)(ren)(ren)心(xin)在作(zuo)主(zhu)宰(zai)。經文所述，何等明白曉暢，并非抽象(xiang)的(de)(de)空洞大(da)道理，且有其具體(ti)(ti)的(de)(de)落(luo)實(shi)處。
（四）
天發殺(sha)(sha)機(ji)，龍蛇(she)起(qi)陸；人發殺(sha)(sha)機(ji)，天地反覆；天人合發，萬變定基。
此節承前節所述布局后所得格局判斷(duan)之舉(ju)隅(yu)。此所謂“天(tian)(tian)”即指“天(tian)(tian)盤(pan)(pan)”，“人(ren)(ren)”即指“人(ren)(ren)盤(pan)(pan)”。“天(tian)(tian)發(fa)殺機(ji)”即天(tian)(tian)盤(pan)(pan)受克(ke)(ke)制(zhi)(zhi)。“人(ren)(ren)發(fa)殺機(ji)”即人(ren)(ren)盤(pan)(pan)受克(ke)(ke)制(zhi)(zhi)。《奇門(men)(men)(men)(men)統宗(zong) . 奇門(men)(men)(men)(men)秘訣總賦》曰(yue)(yue)：“身(shen)殘毀兮！乙(yi)(yi)(yi)遇辛而龍(long)(long)逃(tao)走；財虛耗兮！ 辛遇乙(yi)(yi)(yi)而虎猖狂”。即天(tian)(tian)盤(pan)(pan)中(zhong)(zhong)的“乙(yi)(yi)(yi)”受地盤(pan)(pan)總的“辛”所克(ke)(ke)制(zhi)(zhi)。“乙(yi)(yi)(yi)”為(wei)東(dong)方木青龍(long)(long)。因(yin)天(tian)(tian)盤(pan)(pan)主(zhu)動，故(gu)曰(yue)(yue)“龍(long)(long)逃(tao)走”。“天(tian)(tian)發(fa)殺機(ji)，龍(long)(long)蛇(she)(she)起陸(lu)”即是天(tian)(tian)盤(pan)(pan)中(zhong)(zhong)的“乙(yi)(yi)(yi)”受地盤(pan)(pan)中(zhong)(zhong)的“辛”克(ke)(ke)制(zhi)(zhi)，“龍(long)(long)蛇(she)(she)起陸(lu)”即為(wei)“龍(long)(long)逃(tao)走”之意。《遁甲大全》卷七有曰(yue)(yue)：“奇門(men)(men)(men)(men)上(shang)盤(pan)(pan)象天(tian)(tian)，謂九星(xing)(xing)；中(zhong)(zhong)盤(pan)(pan)象人(ren)(ren)，謂八門(men)(men)(men)(men)；下盤(pan)(pan)象地，謂九宮。上(shang)盤(pan)(pan)星(xing)(xing)也(ye)(ye)，中(zhong)(zhong)盤(pan)(pan)門(men)(men)(men)(men)也(ye)(ye)，下盤(pan)(pan)宮也(ye)(ye)。凡(fan)占吉兇(xiong)者(zhe)，首重(zhong)九星(xing)(xing)，以九星(xing)(xing)是天(tian)(tian)盤(pan)(pan)，吉兇(xiong)由天(tian)(tian)故(gu)也(ye)(ye)。凡(fan)星(xing)(xing)克(ke)(ke)門(men)(men)(men)(men)吉，門(men)(men)(men)(men)克(ke)(ke)雄兇(xiong)。”此天(tian)(tian)盤(pan)(pan)受克(ke)(ke)為(wei)兇(xiong)，即天(tian)(tian)發(fa)殺機(ji)之舉(ju)隅(yu)。東(dong)方木為(wei)青龍(long)(long)，乙(yi)(yi)(yi)者(zhe)龍(long)(long)蛇(she)(she)之象，陽為(wei)龍(long)(long)，陰(yin)為(wei)蛇(she)(she)，乙(yi)(yi)(yi)至陽宮為(wei)龍(long)(long)陰(yin)宮為(wei)蛇(she)(she)。又甲為(wei)龍(long)(long)，乙(yi)(yi)(yi)為(wei)蛇(she)(she)。八卦甲子者(zhe)，形象思(si)(si)維與理性(xing)思(si)(si)維結(jie)合應(ying)用而作出判斷(duan)，此遁甲式方法(fa)之特(te)色(se)。
“人(ren)(ren)(ren)發殺機(ji)，天(tian)地(di)(di)反覆”，乃人(ren)(ren)(ren)盤(pan)受克(ke)，遭天(tian)地(di)(di)盤(pan)克(ke)制而有災禍也(ye)(ye)。《遁甲大全(quan)》卷(juan)七有曰：“凡(fan)出行(xing)趨(qu)避者，首重八門。以八門為人(ren)(ren)(ren)盤(pan)，吉兇由人(ren)(ren)(ren)自取故也(ye)(ye)。凡(fan)門克(ke)宮吉，宮克(ke)門兇，傷人(ren)(ren)(ren)、事(shi)故兇”。若(ruo)天(tian)地(di)(di)盤(pan)皆同時克(ke)制人(ren)(ren)(ren)盤(pan)則至兇。故曰：“人(ren)(ren)(ren)發殺機(ji)，天(tian)地(di)(di)反覆”。
“天人(ren)(ren)合(he)發，萬變(bian)定(ding)基(ji)(ji)(ji)”。此指天盤(pan)人(ren)(ren)盤(pan)同時皆遭克(ke)制，則有(you)(you)一番(fan)變(bian)革(ge)之象。即天盤(pan)直(zhi)符宮(gong)與人(ren)(ren)盤(pan)直(zhi)使宮(gong)二者(zhe)皆受(shou)克(ke)制，定(ding)有(you)(you)一番(fan)斗爭(zheng)或災禍出現，是萬事萬物復雜變(bian)化的兆基(ji)(ji)(ji)。故曰：“天人(ren)(ren)合(he)發，萬變(bian)定(ding)基(ji)(ji)(ji)”。
此節(jie)經文有作“天(tian)(tian)發(fa)殺(sha)機，移星異宿；人發(fa)殺(sha)機，天(tian)(tian)地反覆(fu)；地發(fa)殺(sha)機，龍(long)蛇起陸(lu)；天(tian)(tian)人合發(fa)，萬變(bian)定基(ji)”者。
有將“移星異宿”作“日月(yue)星辰”者。明顯(xian)是(shi)注家增入一“地(di)發(fa)殺(sha)機”和“移星異宿”，待欲湊足(zu)“天地(di)人(ren)”三(san)才之數。殊(shu)不知(zhi)前有“立天之道以(yi)定(ding)人(ren)也”之句，未涉及地(di)，后有“天人(ren)合發(fa)”之結語，亦(yi)未提到地(di)，只(zhi)是(shi)“天人(ren)”并論，其畫(hua)蛇(she)添足(zu)破綻顯(xian)然(ran)。非原文所有可知(zhi)，郭忠恕(shu)三(san)體(ti)書跡，既然(ran)刻碑傳世，必早有考證(zheng)，今從之。
另外(wai)，“天發(fa)殺(sha)機，龍(long)蛇起(qi)陸”，龍(long)蛇是(shi)(shi)農歷的(de)(de)三四月，是(shi)(shi)天之陽(yang)氣沖最盛的(de)(de)時間(jian)段(duan)，所(suo)以三四月容易地(di)震。這個也合(he)天發(fa)殺(sha)機，龍(long)蛇起(qi)陸，這是(shi)(shi)自然規(gui)律。如果(guo)講到天發(fa)殺(sha)機，移(yi)星易宿，在和子午(wu)修(xiu)真的(de)(de)丹(dan)道合(he)起(qi)來(lai)，有點牽(qian)強。陰符主講動因，天和人，開篇到結束都(dou)是(shi)(shi)一(yi)致的(de)(de)。
（五）
性(xing)有巧拙，可(ke)以伏藏；九竅之邪，在乎三要，可(ke)以動靜。
此節承前兇(xiong)格而發。測得兇(xiong)格，有災禍(huo)降臨，當采(cai)取避(bi)禍(huo)趨吉的措施。《老(lao)子(zi)》曰：“吾(wu)(wu)(wu)之(zhi)所以有大患(huan)者，為(wei)吾(wu)(wu)(wu)有身(shen)(shen)(shen)(shen)，及吾(wu)(wu)(wu)無(wu)(wu)身(shen)(shen)(shen)(shen)，吾(wu)(wu)(wu)有何患(huan)？”吾(wu)(wu)(wu)既有身(shen)(shen)(shen)(shen)，如何才能“無(wu)(wu)身(shen)(shen)(shen)(shen)”？若說毀滅自身(shen)(shen)(shen)(shen)，吾(wu)(wu)(wu)又何存？此之(zhi)所謂“無(wu)(wu)身(shen)(shen)(shen)(shen)”，實指(zhi)“隱(yin)身(shen)(shen)(shen)(shen)”避(bi)患(huan)之(zhi)術(shu)。《奇(qi)門秘訣總(zong)賦》說：“如遇急難(nan)，宜從直符方下(xia)而行。太陰潛形(xing)而隱(yin)跡，六合遁身(shen)(shen)(shen)(shen)而謀議(yi)。九(jiu)天之(zhi)上揚(yang)威武，九(jiu)地(di)之(zhi)下(xia)匿兵馬”等(deng)等(deng)，皆為(wei)遁甲術(shu)中的神秘學說。“性有巧拙，可(ke)以伏藏”，是(shi)說人之(zhi)智力雖(sui)有水平不等(deng)，同(tong)樣可(ke)以用隱(yin)慝伏藏之(zhi)法進行趨避(bi)。
“九竅(qiao)之(zhi)邪(xie)，在(zai)(zai)乎三(san)要，可以動靜(jing)”。“九竅(qiao)”指九宮(gong)之(zhi)訣竅(qiao)。“邪(xie)”是(shi)(shi)指一(yi)種不常見(jian)的現象，昔(xi)人稱為(wei)“邪(xie)術”，今人稱為(wei)“特(te)異功(gong)能”。是(shi)(shi)說(shuo)遁(dun)甲(jia)趨避(bi)方法(fa)，是(shi)(shi)用“九宮(gong)式”而(er)非“六壬式”（二式皆有趨避(bi)說(shuo)）。既用九宮(gong)中(zhong)的訣竅(qiao)可產生隱(yin)遁(dun)作(zuo)用的邪(xie)術。其方法(fa)有三(san)個要點(dian)，重在(zai)(zai)天(tian)盤中(zhong)的乙丙丁三(san)奇。《遁(dun)甲(jia)統(tong)宗(zong)》曰(yue)：“時下(xia)得(de)乙者(zhe)為(wei)日(ri)奇，凡(fan)攻擊、往(wang)來者(zhe)，逃兇者(zhe)，宜(yi)從(cong)天(tian)上六乙出，則(ze)恍惚如神(shen)，無(wu)人見(jian)者(zhe)”。“從(cong)天(tian)上六丁而(er)出，入太陰而(er)藏，敵人自不能見(jian)也(ye)”。凡(fan)攻伐，宜(yi)從(cong)天(tian)上六丙出，挾(xie)威火，故類王侯(hou)”。又有“急則(ze)從(cong)神(shen)緩從(cong)門”之(zhi)說(shuo)。
有(you)《秘(mi)藏六陰洞微遁甲真經(jing)》上中下三(san)卷(juan)，是(shi)宋代寫成的“法奇(qi)門”專著。在有(you)關《遁甲》古(gu)笈中，也有(you)不(bu)少的符咒異說(shuo)，前人早有(you)認為邪僻不(bu)經(jing)者，或(huo)只從其數理部(bu)分，神學之(zhi)類(lei)皆(jie)棄而不(bu)用。如《奇(qi)門一(yi)得(de)》《奇(qi)門元靈經(jing)》《奇(qi)門法竅》《奇(qi)門闡(chan)微》《奇(qi)門心(xin)悟》等(deng)等(deng)皆(jie)是(shi)。
奇門數理趨(qu)(qu)避之(zhi)要，在于(yu)自(zi)為(wei)(wei)(wei)”主(zhu)(zhu)客(ke)“。即測(ce)(ce)得(de)利于(yu)為(wei)(wei)(wei)主(zhu)(zhu)者(zhe)(zhe)，則(ze)后(hou)動，是(shi)為(wei)(wei)(wei)“后(hou)發(fa)(fa)制人(ren)”。測(ce)(ce)得(de)利于(yu)為(wei)(wei)(wei)客(ke)者(zhe)(zhe)，則(ze)先動，是(shi)為(wei)(wei)(wei)“先發(fa)(fa)制人(ren)”。是(shi)以(yi)靜(jing)為(wei)(wei)(wei)主(zhu)(zhu)，動為(wei)(wei)(wei)客(ke)。測(ce)(ce)得(de)其機，則(ze)按機行事，動靜(jing)可以(yi)由人(ren)。總之(zhi)，此(ci)節是(shi)闡述(shu)趨(qu)(qu)避之(zhi)法(fa)，書中不乏記載。此(ci)一傳說神秘文(wen)化史料，未(wei)必盡(jin)是(shi)荒(huang)謬空談。
（六）
火生(sheng)于(yu)木(mu)，禍(huo)發(fa)必克(ke)；奸(jian)生(sheng)于(yu)國(guo)，時動(dong)必潰；知(zhi)之修煉，謂之圣(sheng)人(ren)。
此(ci)節仍是遁甲(jia)格(ge)局(ju)又(you)(you)一舉隅。《煙波釣叟歌》曰：“丙為(wei)(wei)勃兮(xi)庚為(wei)(wei)格(ge)，格(ge)則不通(tong)勃亂逆”。又(you)(you)“甲(jia)加(jia)丙兮(xi)龍(long)回首，丙加(jia)甲(jia)兮(xi)鳥跌穴”。甲(jia)為(wei)(wei)木(mu)，丙為(wei)(wei)火，火生(sheng)于木(mu)，即生(sheng)火者木(mu)，初(chu)則火勢(shi)漸(jian)升，光耀照人(ren)，原為(wei)(wei)吉(ji)象(xiang)，繼則木(mu)被火焚，象(xiang)奸(jian)(jian)生(sheng)于國，時機至而(er)生(sheng)變動，國必(bi)潰敗之(zhi)(zhi)象(xiang)。謂得(de)此(ci)局(ju)，必(bi)先吉(ji)而(er)后兇(xiong)，知此(ci)奸(jian)(jian)臣當道，不宜從政，隱居修煉(lian)，如(ru)老子(zi)過(guo)函谷關，張良隨赤松子(zi)游之(zhi)(zhi)類，可謂圣(sheng)“知時”也。解(jie)(jie)者因有“知之(zhi)(zhi)修煉(lian)謂之(zhi)(zhi)圣(sheng)人(ren)”之(zhi)(zhi)句，遂誤解(jie)(jie)為(wei)(wei)道家修煉(lian)之(zhi)(zhi)術(shu)，而(er)不顧“奸(jian)(jian)生(sheng)于國，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(tian)道陰(yin)陽而已(yi)，陽主(zhu)(zhu)生，陰(yin)主(zhu)(zhu)殺(sha)，未有陽而不陰(yin)，生而不殺(sha)之(zhi)理。故春生夏長秋斂冬(dong)藏，四時成序，周(zhou)而復始，循(xun)環(huan)不已(yi)，亙古如是也。
天地(di)，萬(wan)物之盜；萬(wan)物，人之盜；人，萬(wan)物之盜。三盜既宜，三才既安(an)。故曰：食其時(shi)，百骸理；動其機(ji)，萬(wan)化安(an)。
天(tian)(tian)以(yi)始萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)，地(di)以(yi)生(sheng)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)，然(ran)既(ji)(ji)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，則(ze)又殺之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是天(tian)(tian)地(di)即(ji)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)耳；世(shi)有萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)，人(ren)即(ji)見景(jing)生(sheng)情，恣情縱欲(yu)，耗散神氣(qi)(qi)，幼而(er)(er)壯(zhuang)，壯(zhuang)而(er)(er)老，老而(er)(er)死，是萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)即(ji)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)耳；人(ren)為萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)靈，萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)雖能(neng)盜(dao)(dao)(dao)(dao)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)，而(er)(er)人(ren)食萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)精華(hua)，借萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)長之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，是人(ren)即(ji)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盜(dao)(dao)(dao)(dao)耳。大(da)修行(xing)人(ren)，能(neng)奪萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)為我用(yong)，又能(neng)因萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)盜(dao)(dao)(dao)(dao)我之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)而(er)(er)盜(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，并因天(tian)(tian)地(di)盜(dao)(dao)(dao)(dao)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)而(er)(er)盜(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，三(san)(san)盜(dao)(dao)(dao)(dao)歸於一盜(dao)(dao)(dao)(dao)，殺中有生(sheng)，三(san)(san)盜(dao)(dao)(dao)(dao)皆得其(qi)宜矣。三(san)(san)盜(dao)(dao)(dao)(dao)既(ji)(ji)宜，人(ren)與天(tian)(tian)地(di)合德(de)，并行(xing)而(er)(er)不(bu)(bu)相悖，三(san)(san)才(cai)亦(yi)安(an)(an)(an)矣。三(san)(san)才(cai)既(ji)(ji)安(an)(an)(an)，道氣(qi)(qi)長存，萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)(wu)不(bu)(bu)能(neng)屈，造化(hua)不(bu)(bu)能(neng)拘矣。然(ran)此盜(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)秘密，有一時(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)，須(xu)要不(bu)(bu)先不(bu)(bu)后(hou)，不(bu)(bu)將(jiang)不(bu)(bu)迎，不(bu)(bu)可(ke)(ke)太過，不(bu)(bu)可(ke)(ke)不(bu)(bu)及，坎來則(ze)離受(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，彼到而(er)(er)我待之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，陽復(fu)以(yi)陰(yin)接之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，大(da)要不(bu)(bu)失(shi)其(qi)時(shi)(shi)(shi)，不(bu)(bu)錯其(qi)機(ji)(ji)(ji)(ji)，故曰，食其(qi)時(shi)(shi)(shi)，百骸理(li)，動(dong)其(qi)機(ji)(ji)(ji)(ji)，萬(wan)(wan)(wan)(wan)(wan)(wan)化(hua)安(an)(an)(an)。食其(qi)時(shi)(shi)(shi)者，趁時(shi)(shi)(shi)而(er)(er)吞服(fu)先天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)也(ye)；動(dong)其(qi)機(ji)(ji)(ji)(ji)者，隨機(ji)(ji)(ji)(ji)而(er)(er)扭轉(zhuan)生(sheng)殺之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)柄(bing)也(ye)。食時(shi)(shi)(shi)則(ze)后(hou)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)化(hua)，百骸皆理(li)，可(ke)(ke)以(yi)全形；動(dong)機(ji)(ji)(ji)(ji)則(ze)先天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)復(fu)，萬(wan)(wan)(wan)(wan)(wan)(wan)化(hua)俱(ju)安(an)(an)(an)，可(ke)(ke)以(yi)延年。時(shi)(shi)(shi)也(ye)機(ji)(ji)(ji)(ji)也(ye)，難言也(ye)。要知(zhi)此時(shi)(shi)(shi)即(ji)天(tian)(tian)時(shi)(shi)(shi)，此機(ji)(ji)(ji)(ji)即(ji)天(tian)(tian)機(ji)(ji)(ji)(ji)，茍非深(shen)明造化(hua)，洞達陰(yin)陽者，烏能(neng)知(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)？噫(yi)！八月十五翫(wan)蟾輝，正是金精壯(zhuang)盛時(shi)(shi)(shi)，若到一陽才(cai)起處，便宜進火莫(mo)延遲。
人知其(qi)神(shen)之神(shen)，不(bu)知其(qi)不(bu)神(shen)所以神(shen)也。
古今學人，皆認昭昭靈靈之(zhi)(zhi)(zhi)識(shi)神(shen)(shen)，以為本來(lai)之(zhi)(zhi)(zhi)元神(shen)(shen)，故(gu)著(zhu)空(kong)執相，千奇百怪，到老無成，有死而(er)已，殊不(bu)知(zhi)此神(shen)(shen)為后(hou)天(tian)(tian)之(zhi)(zhi)(zhi)神(shen)(shen)，而(er)非(fei)先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)神(shen)(shen)，乃神(shen)(shen)而(er)實(shi)不(bu)神(shen)(shen)者(zhe)。先(xian)天(tian)(tian)之(zhi)(zhi)(zhi)神(shen)(shen)，非(fei)色非(fei)空(kong)，至(zhi)無而(er)含(han)(han)至(zhi)有，至(zhi)虛(xu)而(er)含(han)(han)至(zhi)實(shi)，乃不(bu)神(shen)(shen)之(zhi)(zhi)(zhi)神(shen)(shen)，而(er)實(shi)至(zhi)神(shen)(shen)者(zhe)。奈(nai)何世(shi)人只(zhi)知(zhi)后(hou)天(tian)(tian)之(zhi)(zhi)(zhi)神(shen)(shen)而(er)神(shen)(shen)，甘入於輪回，不(bu)知(zhi)先(xian)天(tian)(tian)不(bu)神(shen)(shen)之(zhi)(zhi)(zhi)神(shen)(shen)，能保乎性命，無怪乎萬物盜(dao)我(wo)之(zhi)(zhi)(zhi)氣而(er)罔覺也。
日月有數，小(xiao)大有定，圣功生焉，神明出(chu)焉。其盜機也(ye)，天下莫(mo)能(neng)見，莫(mo)能(neng)知。君(jun)子得之(zhi)固躬，小(xiao)人得之(zhi)輕命。
人(ren)之(zhi)(zhi)所以(yi)能(neng)(neng)(neng)盜天(tian)(tian)(tian)(tian)地(di)萬物(wu)之(zhi)(zhi)氣者，以(yi)其(qi)(qi)天(tian)(tian)(tian)(tian)地(di)萬物(wu)有定數(shu)焉；天(tian)(tian)(tian)(tian)地(di)萬物(wu)不能(neng)(neng)(neng)盜人(ren)之(zhi)(zhi)氣者，以(yi)其(qi)(qi)圣(sheng)道無(wu)形無(wu)象焉。如(ru)日(ri)月雖(sui)高(gao)，而(er)(er)(er)(er)(er)(er)有度(du)數(shu)可推，日(ri)則(ze)(ze)一(yi)(yi)(yi)年一(yi)(yi)(yi)周(zhou)，天(tian)(tian)(tian)(tian)有春(chun)夏秋冬(dong)之(zhi)(zhi)可見；月則(ze)(ze)三十日(ri)一(yi)(yi)(yi)周(zhou)，天(tian)(tian)(tian)(tian)有盈虛朔望之(zhi)(zhi)可窺，大(da)(da)為陽，小為陰(yin)，陽極則(ze)(ze)生陰(yin)，陰(yin)極則(ze)(ze)生陽，大(da)(da)往小來，小往大(da)(da)來，陰(yin)陽循環，乃(nai)一(yi)(yi)(yi)定不易(yi)之(zhi)(zhi)道。至人(ren)於(wu)(wu)(wu)此推陰(yin)陽造化之(zhi)(zhi)消息(xi)，用功於(wu)(wu)(wu)一(yi)(yi)(yi)時辰內，采鴻蒙未判之(zhi)(zhi)氣，以(yi)為丹母(mu)，奪天(tian)(tian)(tian)(tian)地(di)虧(kui)盈之(zhi)(zhi)數(shu)，以(yi)為命基，先天(tian)(tian)(tian)(tian)而(er)(er)(er)(er)(er)(er)天(tian)(tian)(tian)(tian)弗(fu)違，后(hou)(hou)天(tian)(tian)(tian)(tian)而(er)(er)(er)(er)(er)(er)奉天(tian)(tian)(tian)(tian)時，圣(sheng)功於(wu)(wu)(wu)此而(er)(er)(er)(er)(er)(er)生，神(shen)明(ming)於(wu)(wu)(wu)此而(er)(er)(er)(er)(er)(er)出(chu)，此功此明(ming)，其(qi)(qi)盜機也，雖(sui)天(tian)(tian)(tian)(tian)鬼神(shen)不可得(de)而(er)(er)(er)(er)(er)(er)測(ce)度(du)，而(er)(er)(er)(er)(er)(er)況(kuang)於(wu)(wu)(wu)人(ren)乎！天(tian)(tian)(tian)(tian)下烏(wu)得(de)而(er)(er)(er)(er)(er)(er)見，烏(wu)得(de)而(er)(er)(er)(er)(er)(er)知(zhi)(zhi)？如(ru)其(qi)(qi)能(neng)(neng)(neng)見能(neng)(neng)(neng)知(zhi)(zhi)，安能(neng)(neng)(neng)盜之(zhi)(zhi)？此其(qi)(qi)所以(yi)為圣(sheng)，此其(qi)(qi)所以(yi)為神(shen)。是(shi)道也，非忠(zhong)臣孝子(zi)大(da)(da)賢大(da)(da)德(de)之(zhi)(zhi)人(ren)不能(neng)(neng)(neng)知(zhi)(zhi)，非烈士丈(zhang)夫(fu)俯視一(yi)(yi)(yi)切萬有皆空(kong)者不能(neng)(neng)(neng)行。果是(shi)真正修道君子(zi)，得(de)意忘言，大(da)(da)智(zhi)若(ruo)愚，大(da)(da)巧若(ruo)拙，不到了性了命之(zhi)(zhi)后(hou)(hou)，不肯洩漏(lou)圭(gui)角，固窮(qiong)而(er)(er)(er)(er)(er)(er)如(ru)無(wu)知(zhi)(zhi)者也。至於(wu)(wu)(wu)薄福(fu)小人(ren)，偶(ou)嘗(chang)滋味，自(zi)滿(man)自(zi)足，又不自(zi)重性命，無(wu)而(er)(er)(er)(er)(er)(er)為有，虛而(er)(er)(er)(er)(er)(er)為盈，約(yue)而(er)(er)(er)(er)(er)(er)為泰，適以(yi)自(zi)造罪過，非徒(tu)無(wu)益，而(er)(er)(er)(er)(er)(er)又害之(zhi)(zhi)矣。
瞽者善聽，聾者善視(shi)。絕利一源，用師十倍。三反晝夜，用師萬倍。
瞽者善於聽(ting)，非善聽(ting)也(ye)，以(yi)目無所(suo)見，而(er)(er)神(shen)(shen)藏於耳，故(gu)其(qi)(qi)(qi)聽(ting)也(ye)聰；聾者善於視，非善視也(ye)，以(yi)耳無所(suo)聞(wen)，而(er)(er)氣運(yun)於目，故(gu)其(qi)(qi)(qi)視也(ye)明。即(ji)此(ci)二者以(yi)觀，閉(bi)目而(er)(er)耳聰，塞耳而(er)(er)目明，況(kuang)伏先天之(zhi)(zhi)氣，舍假修真(zhen)，存誠去(qu)妄(wang)者，何患不(bu)能(neng)(neng)(neng)(neng)長(chang)生乎？清(qing)靜經(jing)曰：眾(zhong)生所(suo)以(yi)不(bu)得真(zhen)道者，為有(you)妄(wang)心(xin)(xin)；既有(you)妄(wang)心(xin)(xin)，即(ji)驚(jing)其(qi)(qi)(qi)神(shen)(shen)；既驚(jing)其(qi)(qi)(qi)神(shen)(shen)，即(ji)著萬(wan)物；既著萬(wan)物，即(ji)生貪(tan)求，即(ji)是煩(fan)(fan)惱，煩(fan)(fan)惱妄(wang)想，憂(you)苦(ku)(ku)身心(xin)(xin)，便遭濁辱，流浪生死，常(chang)沉苦(ku)(ku)海(hai)，永(yong)失真(zhen)道。妄(wang)想貪(tan)求，乃利之(zhi)(zhi)源也(ye)，人能(neng)(neng)(neng)(neng)絕此(ci)利之(zhi)(zhi)一源，則萬(wan)有(you)皆空，諸(zhu)慮俱息，勝於用師(shi)(shi)(shi)導引(yin)之(zhi)(zhi)功(gong)十倍(bei)，又能(neng)(neng)(neng)(neng)再三自返(fan)，存誠去(qu)妄(wang)，朝乾夕惕，晝夜殷(yin)勤，十二時中，無有(you)間斷，漸(jian)歸(gui)於至善無惡之(zhi)(zhi)地，勝於用師(shi)(shi)(shi)導引(yin)之(zhi)(zhi)功(gong)萬(wan)倍(bei)。蓋師(shi)(shi)(shi)之(zhi)(zhi)功(gong)，能(neng)(neng)(neng)(neng)革其(qi)(qi)(qi)面，而(er)(er)不(bu)能(neng)(neng)(neng)(neng)革其(qi)(qi)(qi)心(xin)(xin)；能(neng)(neng)(neng)(neng)與人規矩，而(er)(er)不(bu)能(neng)(neng)(neng)(neng)使人巧；絕利自返(fan)，正心(xin)(xin)地下(xia)功(gong)，戒慎恐懼於不(bu)睹不(bu)聞(wen)之(zhi)(zhi)處，師(shi)(shi)(shi)力(li)焉得而(er)(er)及之(zhi)(zhi)？至圣云：一日克己復禮(li)，天下(xia)歸(gui)仁(ren)焉。為仁(ren)由己，而(er)(er)由人乎哉(zai)？正此(ci)節妙諦。
心生(sheng)于物(wu)，死(si)于物(wu)，機在目(mu)。
心(xin)(xin)(xin)如(ru)主(zhu)人，目(mu)如(ru)門戶。本來(lai)真心(xin)(xin)(xin)，空空洞(dong)洞(dong)，無(wu)(wu)我無(wu)(wu)人無(wu)(wu)物(wu)(wu)，與太(tai)虛同(tong)體，焉有(you)生(sheng)(sheng)死(si)，其(qi)有(you)生(sheng)(sheng)死(si)者，后(hou)天肉團之心(xin)(xin)(xin)耳(er)。心(xin)(xin)(xin)不可(ke)見，因物(wu)(wu)而(er)(er)見，見物(wu)(wu)便見心(xin)(xin)(xin)，無(wu)(wu)物(wu)(wu)心(xin)(xin)(xin)不現。是主(zhu)人或生(sheng)(sheng)或死(si)，物(wu)(wu)生(sheng)(sheng)之，物(wu)(wu)死(si)之，其(qi)所(suo)以使物(wu)(wu)生(sheng)(sheng)死(si)心(xin)(xin)(xin)者，皆(jie)由目(mu)之開門揖(yi)盜耳(er)。蓋目(mu)有(you)所(suo)見，心(xin)(xin)(xin)即受之，是心(xin)(xin)(xin)生(sheng)(sheng)死(si)之機，實在目(mu)也。人能返(fan)觀內照，外物(wu)(wu)無(wu)(wu)由而(er)(er)受，生(sheng)(sheng)死(si)從何(he)而(er)(er)來(lai)？古(gu)人云(yun)：滅眥可(ke)以卻老，此至言也。
天之(zhi)無恩(en)，而(er)大(da)恩(en)生。迅雷烈風，莫(mo)不蠢然。至樂性(xing)余，至靜性(xing)廉。
天(tian)(tian)至高(gao)而(er)萬(wan)物(wu)(wu)至卑，天(tian)(tian)與物(wu)(wu)相遠，似乎無(wu)(wu)恩(en)於(wu)物(wu)(wu)矣。殊不知無(wu)(wu)恩(en)之(zhi)中而(er)實有大恩(en)生(sheng)焉。天(tian)(tian)之(zhi)氣(qi)鼓而(er)成雷，噓而(er)成風，迅(xun)雷震之(zhi)而(er)萬(wan)物(wu)(wu)發生(sheng)，烈(lie)風吹之(zhi)而(er)萬(wan)物(wu)(wu)榮旺。發生(sheng)榮旺，萬(wan)物(wu)(wu)皆蠢然無(wu)(wu)知，出於(wu)自然，此(ci)無(wu)(wu)恩(en)而(er)生(sheng)大恩(en)，天(tian)(tian)何心(xin)哉(zai)？故至樂者，萬(wan)物(wu)(wu)難屈，無(wu)(wu)拘無(wu)(wu)束，性常有余；至靜(jing)者，萬(wan)物(wu)(wu)難移，無(wu)(wu)貪無(wu)(wu)愛，性常廉(lian)潔。樂者無(wu)(wu)心(xin)於(wu)余而(er)自余，靜(jing)者無(wu)(wu)心(xin)於(wu)廉(lian)而(er)自廉(lian)，亦如天(tian)(tian)之(zhi)無(wu)(wu)恩(en)而(er)有大恩(en)。無(wu)(wu)心(xin)之(zhi)用，神矣哉(zai)！
天之至私，用之至公，禽之制在氣(qi)。
天(tian)之(zhi)(zhi)道行於無(wu)象，運(yun)於無(wu)形，為(wei)物(wu)(wu)不貳，其(qi)(qi)至(zhi)私(si)(si)與(yu)。然其(qi)(qi)四時(shi)行而(er)萬(wan)物(wu)(wu)生(sheng)，其(qi)(qi)用又至(zhi)公焉(yan)。推(tui)其(qi)(qi)奧妙，其(qi)(qi)一氣(qi)流行，禽制(zhi)萬(wan)物(wu)(wu)乎(hu)？禽者(zhe)，擒也(ye)，統(tong)攝之(zhi)(zhi)謂；制(zhi)者(zhe)，造(zao)作之(zhi)(zhi)謂；言統(tong)攝萬(wan)物(wu)(wu)，制(zhi)造(zao)萬(wan)物(wu)(wu)，在(zai)乎(hu)一氣(qi)也(ye)。一氣(qi)上升，萬(wan)物(wu)(wu)皆隨(sui)之(zhi)(zhi)生(sheng)長(chang)，一氣(qi)下降，萬(wan)物(wu)(wu)皆隨(sui)之(zhi)(zhi)斂(lian)藏，生(sheng)長(chang)斂(lian)藏，總(zong)是一氣(qi)擒制(zhi)之(zhi)(zhi)，一本散而(er)為(wei)萬(wan)殊，萬(wan)殊歸而(er)為(wei)一本。私(si)(si)而(er)公，公而(er)私(si)(si)，非(fei)私(si)(si)非(fei)公，即(ji)(ji)私(si)(si)即(ji)(ji)公，一氣(qi)流行，循環無(wu)端(duan)，活(huo)活(huo)潑(po)潑(po)的也(ye)。
生者(zhe)死(si)之根，死(si)者(zhe)生之根。恩(en)生于(yu)(yu)害，害生于(yu)(yu)恩(en)。
天道(dao)生(sheng)(sheng)物，即(ji)是(shi)一氣。上下(xia)(xia)運(yun)用一氣，上為(wei)陽，下(xia)(xia)為(wei)陰(yin)。陽者，生(sheng)(sheng)也(ye)，恩(en)(en)也(ye)；陰(yin)者，死也(ye)，害(hai)(hai)也(ye)。然有(you)(you)(you)生(sheng)(sheng)必(bi)有(you)(you)(you)死，有(you)(you)(you)死必(bi)有(you)(you)(you)生(sheng)(sheng)，是(shi)生(sheng)(sheng)以死為(wei)根，死以生(sheng)(sheng)為(wei)根也(ye)；有(you)(you)(you)恩(en)(en)必(bi)有(you)(you)(you)害(hai)(hai)，有(you)(you)(you)害(hai)(hai)必(bi)有(you)(you)(you)恩(en)(en)，是(shi)恩(en)(en)在(zai)(zai)害(hai)(hai)生(sheng)(sheng)，害(hai)(hai)在(zai)(zai)恩(en)(en)生(sheng)(sheng)也(ye)。若人(ren)死里求生(sheng)(sheng)，則(ze)(ze)長生(sheng)(sheng)而(er)不死，人(ren)能害(hai)(hai)里尋恩(en)(en)，則(ze)(ze)有(you)(you)(you)恩(en)(en)而(er)無害(hai)(hai)，出此入彼，可不慎乎！
愚人以天(tian)地文(wen)理(li)圣(sheng)，我(wo)以時(shi)物文(wen)理(li)哲(zhe)；
愚人不(bu)知生(sheng)(sheng)死(si)恩(en)(en)害(hai)(hai)，是天(tian)地(di)造化循環之(zhi)(zhi)(zhi)秘(mi)密，直以(yi)天(tian)地(di)文理(li)為圣矣(yi)。我則謂(wei)天(tian)文有(you)(you)(you)象，地(di)理(li)有(you)(you)(you)形，著之(zhi)(zhi)(zhi)於(wu)外者(zhe)(zhe)，可(ke)(ke)見(jian)可(ke)(ke)知，未足為天(tian)地(di)之(zhi)(zhi)(zhi)圣。若夫時物(wu)(wu)之(zhi)(zhi)(zhi)文理(li)，無象無形，乃神運之(zhi)(zhi)(zhi)道，藏之(zhi)(zhi)(zhi)於(wu)內者(zhe)(zhe)，不(bu)可(ke)(ke)見(jian)，不(bu)可(ke)(ke)知，正天(tian)地(di)之(zhi)(zhi)(zhi)所以(yi)為哲也(ye)。蓋物(wu)(wu)有(you)(you)(you)時而(er)(er)生(sheng)(sheng)，有(you)(you)(you)時而(er)(er)死(si)。當生(sheng)(sheng)之(zhi)(zhi)(zhi)時，時生(sheng)(sheng)之(zhi)(zhi)(zhi)，不(bu)得(de)不(bu)生(sheng)(sheng)；當死(si)之(zhi)(zhi)(zhi)時，時死(si)之(zhi)(zhi)(zhi)，不(bu)得(de)不(bu)死(si)。生(sheng)(sheng)者(zhe)(zhe)，恩(en)(en)也(ye)，死(si)者(zhe)(zhe)，害(hai)(hai)也(ye)，生(sheng)(sheng)而(er)(er)死(si)，死(si)而(er)(er)生(sheng)(sheng)，恩(en)(en)而(er)(er)害(hai)(hai)，害(hai)(hai)而(er)(er)恩(en)(en)，生(sheng)(sheng)死(si)恩(en)(en)害(hai)(hai)，皆時運之(zhi)(zhi)(zhi)，亦(yi)無非天(tian)地(di)神道運之(zhi)(zhi)(zhi)。天(tian)地(di)神道不(bu)可(ke)(ke)見(jian)，因(yin)物(wu)(wu)以(yi)見(jian)之(zhi)(zhi)(zhi)，觀於(wu)物(wu)(wu)之(zhi)(zhi)(zhi)生(sheng)(sheng)死(si)有(you)(you)(you)時，而(er)(er)天(tian)地(di)神道之(zhi)(zhi)(zhi)明哲可(ke)(ke)知矣(yi)。
人(ren)以(yi)(yi)愚虞(yu)圣，我以(yi)(yi)不愚虞(yu)圣；人(ren)以(yi)(yi)奇(qi)期(qi)圣，我以(yi)(yi)不奇(qi)期(qi)圣。
性命之(zhi)(zhi)(zhi)道，始於有(you)作人(ren)難見，及(ji)至(zhi)無(wu)(wu)為(wei)眾(zhong)始知。故古(gu)來(lai)(lai)修真(zhen)上圣，當(dang)有(you)作之(zhi)(zhi)(zhi)時，黜聰毀(hui)智，韜明(ming)養(yang)晦，斡天(tian)關(guan)，回斗柄，采藥物於恍惚杳冥之(zhi)(zhi)(zhi)鄉，行火(huo)候(hou)於無(wu)(wu)識無(wu)(wu)知之(zhi)(zhi)(zhi)地(di)，委志虛(xu)(xu)無(wu)(wu)，神明(ming)默運(yun)，雖天(tian)地(di)鬼神，不(bu)可得而(er)(er)(er)測度，而(er)(er)(er)況于人(ren)乎？乃(nai)人(ren)不(bu)知其中(zhong)奧妙，或(huo)(huo)以愚度圣人(ren)，彼(bi)(bi)豈(qi)知良賈深藏，若虛(xu)(xu)而(er)(er)(er)實有(you)，不(bu)愚之(zhi)(zhi)(zhi)運(yun)用乎？當(dang)無(wu)(wu)為(wei)之(zhi)(zhi)(zhi)時，和光同塵(chen)，積功修德，極往(wang)知來(lai)(lai)，一叩百應(ying)，神通廣大，智慧無(wu)(wu)邊，而(er)(er)(er)人(ren)或(huo)(huo)以奇期圣人(ren)，彼(bi)(bi)豈(qi)知真(zhen)常應(ying)物，而(er)(er)(er)實非奇異之(zhi)(zhi)(zhi)行藏也。圣人(ren)不(bu)愚，亦如時物文理(li)之(zhi)(zhi)(zhi)哲(zhe)，圣人(ren)不(bu)奇，亦如天(tian)地(di)文理(li)不(bu)圣。圣人(ren)也，所參天(tian)地(di)之(zhi)(zhi)(zhi)化育，而(er)(er)(er)德配天(tian)地(di)者也。
沉水入火，自(zi)取滅亡。
人之(zhi)(zhi)慳貪恩(en)愛，如水(shui)淵(yuan)也(ye)；酒色財(cai)氣，如火(huo)坑(keng)也(ye)。一切(qie)常人，不窮天地造化之(zhi)(zhi)道(dao)，不究圣(sheng)功性命之(zhi)(zhi)學，自(zi)暴自(zi)棄，以假為真(zhen)，以苦(ku)為樂(le)，沉於(wu)水(shui)淵(yuan)而不知，入(ru)於(wu)火(huo)坑(keng)而不曉，自(zi)取滅(mie)亡(wang)，將誰咎(jiu)乎？
自然(ran)之道靜，故(gu)天(tian)(tian)地萬物生。天(tian)(tian)地之道浸(jin)，故(gu)陰陽勝。陰陽推，而變化順(shun)矣。
大(da)道(dao)(dao)無(wu)(wu)形(xing)，生(sheng)育(yu)天(tian)(tian)地(di)；大(da)道(dao)(dao)無(wu)(wu)名(ming)，長(chang)養萬(wan)物(wu)。無(wu)(wu)形(xing)無(wu)(wu)名(ming)，自(zi)(zi)然(ran)至靜之(zhi)道(dao)(dao)。然(ran)靜者(zhe)動之(zhi)基，靜極(ji)而(er)(er)(er)動，天(tian)(tian)地(di)萬(wan)物(wu)即(ji)於此而(er)(er)(er)生(sheng)焉。一(yi)生(sheng)天(tian)(tian)地(di)，而(er)(er)(er)天(tian)(tian)地(di)即(ji)得自(zi)(zi)然(ran)之(zhi)道(dao)(dao)以為道(dao)(dao)，故天(tian)(tian)地(di)之(zhi)道(dao)(dao)浸。浸者(zhe)，浸潤漸入之(zhi)謂，亦自(zi)(zi)然(ran)之(zhi)義。惟其浸潤自(zi)(zi)然(ran)，動不離靜，靜不離動，一(yi)動一(yi)靜，互為其根，故陰(yin)陽(yang)(yang)勝(sheng)。動為陽(yang)(yang)，靜為陰(yin)，動極(ji)而(er)(er)(er)靜，靜極(ji)而(er)(er)(er)動，陰(yin)極(ji)生(sheng)陽(yang)(yang)，陽(yang)(yang)極(ji)生(sheng)陰(yin)，陰(yin)陽(yang)(yang)相推，四時(shi)成(cheng)序，萬(wan)物(wu)生(sheng)成(cheng)，或(huo)變(bian)或(huo)化，無(wu)(wu)不順之(zhi)，造物(wu)者(zhe)豈有心於其間哉？蓋以自(zi)(zi)然(ran)之(zhi)道(dao)(dao)無(wu)(wu)形(xing)，無(wu)(wu)形(xing)而(er)(er)(er)能變(bian)化，是以變(bian)化無(wu)(wu)窮也。
是故圣人知自(zi)然之(zhi)道不可(ke)違(wei)，因而制之(zhi)。至靜之(zhi)道，律歷所不能契(qi)。爰有奇器，是生(sheng)萬象(xiang)，八卦甲子，神(shen)機鬼藏(zang)。陰陽(yang)相(xiang)勝之(zhi)術，昭(zhao)昭(zhao)乎(hu)盡乎(hu)象(xiang)矣。
圣(sheng)(sheng)人者(zhe)(zhe)(zhe)(zhe)(zhe)，與(yu)天(tian)地(di)合其(qi)德者(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)。惟與(yu)天(tian)地(di)合德，故(gu)不(bu)(bu)違(wei)天(tian)地(di)自(zi)然(ran)之(zhi)(zhi)(zhi)道(dao)，因而(er)(er)(er)裁(cai)制變通，與(yu)天(tian)地(di)同功用。何則(ze)？自(zi)然(ran)之(zhi)(zhi)(zhi)道(dao)，非(fei)(fei)色(se)非(fei)(fei)空(kong)(kong)，至(zhi)無(wu)(wu)(wu)(wu)而(er)(er)(er)含(han)至(zhi)有(you)(you)(you)，至(zhi)虛(xu)而(er)(er)(er)含(han)至(zhi)實，有(you)(you)(you)無(wu)(wu)(wu)(wu)兼(jian)該，虛(xu)實并應(ying)者(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)。故(gu)以(yi)言其(qi)無(wu)(wu)(wu)(wu)，則(ze)虛(xu)空(kong)(kong)一(yi)(yi)氣(qi)(qi)，無(wu)(wu)(wu)(wu)聲無(wu)(wu)(wu)(wu)臭，其(qi)為(wei)(wei)(wei)道(dao)也(ye)至(zhi)靜，靜至(zhi)於(wu)至(zhi)，雖(sui)律(lv)歷(li)之(zhi)(zhi)(zhi)氣(qi)(qi)數，有(you)(you)(you)所(suo)不(bu)(bu)能契(qi)。夫律(lv)歷(li)能契(qi)有(you)(you)(you)形(xing)(xing)，不(bu)(bu)能契(qi)無(wu)(wu)(wu)(wu)形(xing)(xing)，至(zhi)靜則(ze)無(wu)(wu)(wu)(wu)形(xing)(xing)矣，律(lv)歷(li)焉得(de)而(er)(er)(er)契(qi)之(zhi)(zhi)(zhi)？[囟(xin)/比(bi)]陵師所(suo)謂(wei)(wei)有(you)(you)(you)物(wu)(wu)先(xian)天(tian)地(di)，無(wu)(wu)(wu)(wu)名(ming)(ming)本寂寥者(zhe)(zhe)(zhe)(zhe)(zhe)是也(ye)。以(yi)言其(qi)有(you)(you)(you)，則(ze)造(zao)化(hua)不(bu)(bu)測，包羅一(yi)(yi)切，其(qi)為(wei)(wei)(wei)器也(ye)最奇(qi)，器至(zhi)於(wu)奇(qi)，是謂(wei)(wei)神(shen)器。神(shen)也(ye)者(zhe)(zhe)(zhe)(zhe)(zhe)，妙(miao)(miao)萬(wan)物(wu)(wu)而(er)(er)(er)為(wei)(wei)(wei)言者(zhe)(zhe)(zhe)(zhe)(zhe)也(ye)。故(gu)萬(wan)象森羅，八卦相(xiang)湯(tang)，甲子循環，神(shen)之(zhi)(zhi)(zhi)伸機(ji)(ji)(ji)，鬼之(zhi)(zhi)(zhi)屈藏(zang)，無(wu)(wu)(wu)(wu)不(bu)(bu)盡(jin)在包容(rong)之(zhi)(zhi)(zhi)中(zhong)。[囟(xin)/比(bi)]陵師所(suo)謂(wei)(wei)能為(wei)(wei)(wei)萬(wan)象主，不(bu)(bu)逐四時凋者(zhe)(zhe)(zhe)(zhe)(zhe)是也(ye)。靜道(dao)者(zhe)(zhe)(zhe)(zhe)(zhe)，無(wu)(wu)(wu)(wu)名(ming)(ming)天(tian)地(di)之(zhi)(zhi)(zhi)始；神(shen)器者(zhe)(zhe)(zhe)(zhe)(zhe)，有(you)(you)(you)名(ming)(ming)萬(wan)物(wu)(wu)之(zhi)(zhi)(zhi)母。老子所(suo)謂(wei)(wei)無(wu)(wu)(wu)(wu)欲以(yi)觀其(qi)妙(miao)(miao)者(zhe)(zhe)(zhe)(zhe)(zhe)，即(ji)觀其(qi)始也(ye)；有(you)(you)(you)欲以(yi)觀其(qi)竅者(zhe)(zhe)(zhe)(zhe)(zhe)，即(ji)觀其(qi)母也(ye)。非(fei)(fei)有(you)(you)(you)不(bu)(bu)能成(cheng)無(wu)(wu)(wu)(wu)，非(fei)(fei)觀竅難以(yi)觀妙(miao)(miao)。觀妙(miao)(miao)之(zhi)(zhi)(zhi)道(dao)，萬(wan)有(you)(you)(you)皆空(kong)(kong)，無(wu)(wu)(wu)(wu)作(zuo)無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)；觀竅之(zhi)(zhi)(zhi)道(dao)，陰(yin)(yin)陽(yang)(yang)(yang)(yang)變化(hua)，有(you)(you)(you)修(xiu)(xiu)有(you)(you)(you)證。圣(sheng)(sheng)人不(bu)(bu)違(wei)自(zi)然(ran)之(zhi)(zhi)(zhi)道(dao)，因而(er)(er)(er)制之(zhi)(zhi)(zhi)，觀天(tian)道(dao)，執天(tian)行，從后(hou)天(tian)中(zhong)返先(xian)天(tian)，在殺機(ji)(ji)(ji)中(zhong)盜生機(ji)(ji)(ji)，顛(dian)倒(dao)五(wu)行，逆(ni)施造(zao)化(hua)，以(yi)陰(yin)(yin)養陽(yang)(yang)(yang)(yang)，以(yi)陽(yang)(yang)(yang)(yang)化(hua)陰(yin)(yin)，陽(yang)(yang)(yang)(yang)健陰(yin)(yin)順，陰(yin)(yin)陽(yang)(yang)(yang)(yang)混合，由(you)觀竅而(er)(er)(er)至(zhi)觀妙(miao)(miao)，由(you)神(shen)器而(er)(er)(er)入(ru)至(zhi)靜，由(you)勉強而(er)(er)(er)抵自(zi)然(ran)，有(you)(you)(you)無(wu)(wu)(wu)(wu)一(yi)(yi)致，功力(li)悉(xi)化(hua)，陰(yin)(yin)陽(yang)(yang)(yang)(yang)相(xiang)勝(sheng)之(zhi)(zhi)(zhi)術(shu)(shu)，昭昭乎進於(wu)色(se)象之(zhi)(zhi)(zhi)外矣。要知此(ci)術(shu)(shu)非(fei)(fei)尋常之(zhi)(zhi)(zhi)術(shu)(shu)，乃竊陰(yin)(yin)陽(yang)(yang)(yang)(yang)、奪(duo)造(zao)化(hua)之(zhi)(zhi)(zhi)術(shu)(shu)，乃轉(zhuan)璇(xuan)璣、脫生死(si)之(zhi)(zhi)(zhi)術(shu)(shu)。昔黃帝修(xiu)(xiu)之(zhi)(zhi)(zhi)，而(er)(er)(er)乘龍上天(tian)；張(zhang)葛許修(xiu)(xiu)之(zhi)(zhi)(zhi)，而(er)(er)(er)超凡入(ru)圣(sheng)(sheng)；以(yi)至(zhi)拔(ba)宅者(zhe)(zhe)(zhe)(zhe)(zhe)八百，飛升者(zhe)(zhe)(zhe)(zhe)(zhe)三(san)千，無(wu)(wu)(wu)(wu)非(fei)(fei)由(you)此(ci)道(dao)而(er)(er)(er)成(cheng)之(zhi)(zhi)(zhi)。吁！陰(yin)(yin)符(fu)經三(san)百余字(zi)，句句甘(gan)露，字(zi)字(zi)珠(zhu)玉，示(shi)性命不(bu)(bu)死(si)之(zhi)(zhi)(zhi)方(fang)，開萬(wan)世(shi)修(xiu)(xiu)真之(zhi)(zhi)(zhi)路，天(tian)機(ji)(ji)(ji)大露，后(hou)世(shi)丹經子書，雖(sui)譬喻千般，無(wu)(wu)(wu)(wu)非(fei)(fei)申明陰(yin)(yin)陽(yang)(yang)(yang)(yang)相(xiang)勝(sheng)之(zhi)(zhi)(zhi)術(shu)(shu)，有(you)(you)(you)志(zhi)者(zhe)(zhe)(zhe)(zhe)(zhe)若見此(ci)經，誠心敬閱，求師一(yi)(yi)訣(jue)，倘能直下承當，大悟大徹，勤而(er)(er)(er)行之(zhi)(zhi)(zhi)，以(yi)應(ying)八百之(zhi)(zhi)(zhi)讖，有(you)(you)(you)何不(bu)(bu)可(ke)？
歲(sui)月(yue)靜(jing)好
】編輯上傳(chuan)提供(gong)，詞(ci)條屬(shu)于(yu)開放詞(ci)條，當前頁面(mian)所(suo)展示的(de)詞(ci)條介(jie)紹涉及宣傳(chuan)內(nei)容(rong)屬(shu)于(yu)注冊用戶個(ge)人編輯行為(wei)，與【《陰符(fu)經》】的(de)所(suo)屬(shu)企(qi)業/所(suo)有人/主體無關，網(wang)站(zhan)(zhan)不(bu)(bu)完全保(bao)證內(nei)容(rong)信息的(de)準確性(xing)、真實性(xing)，也不(bu)(bu)代表本(ben)站(zhan)(zhan)立(li)場。內(nei)容(rong)僅(jin)為(wei)介(jie)紹詞(ci)條基本(ben)情況，本(ben)站(zhan)(zhan)不(bu)(bu)提供(gong)觀看和(he)下(xia)載，請(qing)支持正版！想要了解更(geng)多請(qing)到官方平臺(tai)。
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