柱者，建天地也。
關尹子曰：若(ruo)(ruo)碗若(ruo)(ruo)盂，若(ruo)(ruo)瓶若(ruo)(ruo)壺，若(ruo)(ruo)甕若(ruo)(ruo)盎，皆(jie)能建天地(di)。兆龜數蓍，破瓦(wa)文石，皆(jie)能告吉兇。是知(zhi)天地(di)萬物成理(li)，一(yi)物包焉，物物皆(jie)包之(zhi)(zhi)(zhi)，各不(bu)相(xiang)借。以我(wo)之(zhi)(zhi)(zhi)精，合彼之(zhi)(zhi)(zhi)精。兩(liang)精相(xiang)搏，而(er)(er)(er)(er)(er)神(shen)(shen)應(ying)之(zhi)(zhi)(zhi)。一(yi)雌一(yi)雄，卵生；一(yi)牡一(yi)牝(pin)，胎生。形(xing)者，彼之(zhi)(zhi)(zhi)精；理(li)者，彼之(zhi)(zhi)(zhi)神(shen)(shen)；愛(ai)者，我(wo)之(zhi)(zhi)(zhi)精；觀者，我(wo)之(zhi)(zhi)(zhi)神(shen)(shen)。愛(ai)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)水(shui)(shui)，觀為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)火(huo)。愛(ai)執而(er)(er)(er)(er)(er)觀因之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)木(mu)，觀存而(er)(er)(er)(er)(er)愛(ai)攝之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)金(jin)。先想乎(hu)一(yi)元之(zhi)(zhi)(zhi)氣具乎(hu)一(yi)物執。愛(ai)之(zhi)(zhi)(zhi)以合彼之(zhi)(zhi)(zhi)形(xing)，冥觀之(zhi)(zhi)(zhi)以合彼之(zhi)(zhi)(zhi)理(li)，則象存焉。一(yi)運之(zhi)(zhi)(zhi)象，周乎(hu)太空，自(zi)中而(er)(er)(er)(er)(er)升(sheng)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天，自(zi)中而(er)(er)(er)(er)(er)降為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)。無有升(sheng)而(er)(er)(er)(er)(er)不(bu)降，無有降而(er)(er)(er)(er)(er)不(bu)升(sheng)。升(sheng)者為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)火(huo)，降者為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)水(shui)(shui)。欲(yu)升(sheng)而(er)(er)(er)(er)(er)不(bu)能升(sheng)者為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)木(mu)，欲(yu)降而(er)(er)(er)(er)(er)不(bu)能降者為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)金(jin)。木(mu)之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)物，鉆之(zhi)(zhi)(zhi)得(de)(de)火(huo)，絞之(zhi)(zhi)(zhi)得(de)(de)水(shui)(shui)。金(jin)之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)物，擊之(zhi)(zhi)(zhi)得(de)(de)火(huo)，镕之(zhi)(zhi)(zhi)得(de)(de)水(shui)(shui)。金(jin)木(mu)者，水(shui)(shui)火(huo)之(zhi)(zhi)(zhi)交也。水(shui)(shui)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)精為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天，火(huo)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)神(shen)(shen)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)地(di)，木(mu)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)魂(hun)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)人，金(jin)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)魄(po)為(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)物。
運而不已者為(wei)時，包而有在(zai)者為(wei)方，惟土(tu)終始之，有解(jie)之者，有示之者。
曰：天下之(zhi)人(ren)蓋不可(ke)以億兆計，人(ren)人(ren)之(zhi)夢(meng)各異，夜夜之(zhi)夢(meng)各異。有天有地，有人(ren)有物(wu)，皆思成之(zhi)，蓋不可(ke)以塵計，安(an)知(zhi)今之(zhi)天地非有思者(zhe)乎。
曰(yue)：心應(ying)棗，肝應(ying)榆。我(wo)通天(tian)地，將(jiang)陰夢水(shui)，將(jiang)晴夢火。天(tian)地通我(wo)，我(wo)與天(tian)地似契似離，純純各歸。
曰：天(tian)(tian)地(di)雖大(da)，有(you)色有(you)形，有(you)數有(you)方(fang)。吾(wu)有(you)非(fei)色非(fei)形非(fei)數非(fei)方(fang)，而(er)天(tian)(tian)天(tian)(tian)地(di)地(di)者存(cun)。
曰：死胎(tai)中(zhong)者(zhe)，死卵中(zhong)者(zhe)，亦人亦物，天(tian)地(di)雖大，彼(bi)固不知計。天(tian)地(di)者(zhe)，皆我區(qu)識。譬如手不觸刃(ren)，刃(ren)不傷人。
曰(yue)：夢中鑒(jian)中水中，皆有(you)天(tian)(tian)(tian)地(di)(di)存(cun)焉。欲去(qu)夢天(tian)(tian)(tian)地(di)(di)者(zhe)寢(qin)不(bu)(bu)寐，欲去(qu)鑒(jian)天(tian)(tian)(tian)地(di)(di)者(zhe)形(xing)不(bu)(bu)照(zhao)，欲去(qu)水天(tian)(tian)(tian)地(di)(di)者(zhe)盎不(bu)(bu)汲。彼之有(you)無，在此不(bu)(bu)在彼。是以圣人不(bu)(bu)去(qu)天(tian)(tian)(tian)地(di)(di)去(qu)識。
曰(yue)：天(tian)(tian)(tian)非自天(tian)(tian)(tian)，有(you)(you)為天(tian)(tian)(tian)者；地非自地，有(you)(you)為地者。譬如屋宇(yu)舟車(che)，待(dai)(dai)人而成(cheng)，彼(bi)不自成(cheng)。知彼(bi)有(you)(you)待(dai)(dai)，知此無待(dai)(dai)。上不見天(tian)(tian)(tian)，下不見地，內(nei)不見我，外不見人。
曰：有(you)時(shi)(shi)者氣，彼(bi)(bi)(bi)非(fei)(fei)氣者，未嘗有(you)晝夜(ye)。有(you)方者形，彼(bi)(bi)(bi)非(fei)(fei)形者，未嘗有(you)南北。何謂非(fei)(fei)氣？氣之(zhi)(zhi)(zhi)所自生(sheng)者如搖箑(sha)得(de)風。彼(bi)(bi)(bi)未搖時(shi)(shi)，非(fei)(fei)風之(zhi)(zhi)(zhi)氣；彼(bi)(bi)(bi)已搖時(shi)(shi)，即(ji)名(ming)為氣。何謂非(fei)(fei)形？形之(zhi)(zhi)(zhi)所自生(sheng)者，如鉆(zhan)(zhan)(zhan)木得(de)火(huo)。彼(bi)(bi)(bi)未鉆(zhan)(zhan)(zhan)時(shi)(shi)，非(fei)(fei)火(huo)之(zhi)(zhi)(zhi)形；彼(bi)(bi)(bi)已鉆(zhan)(zhan)(zhan)時(shi)(shi)，即(ji)名(ming)為形。
曰(yue)：寒暑溫涼(liang)之(zhi)(zhi)變，如瓦石之(zhi)(zhi)類，置(zhi)之(zhi)(zhi)火即(ji)熱，置(zhi)之(zhi)(zhi)水即(ji)寒，呵之(zhi)(zhi)即(ji)溫，吸(xi)之(zhi)(zhi)即(ji)涼(liang)。特因外(wai)物有去(qu)有來，而彼瓦石實無(wu)去(qu)來。譬如水中之(zhi)(zhi)影，有去(qu)有來。所謂(wei)水者，實無(wu)去(qu)來。
曰(yue)：衣(yi)搖(yao)空得(de)風(feng)，氣呵物得(de)水，水注(zhu)水即(ji)鳴，石擊石即(ji)光。知(zhi)(zhi)此(ci)說(shuo)者，風(feng)雨(yu)雷(lei)電皆(jie)可為之(zhi)。蓋風(feng)雨(yu)雷(lei)電皆(jie)緣(yuan)氣而(er)生，而(er)氣緣(yuan)心生。猶(you)如內想(xiang)大火，久之(zhi)覺(jue)熱，內想(xiang)大水，久之(zhi)覺(jue)寒。知(zhi)(zhi)此(ci)說(shuo)者，天(tian)地之(zhi)德皆(jie)可同之(zhi)。
曰(yue)：五云之(zhi)(zhi)變，可以卜(bu)當年之(zhi)(zhi)豐歉；八風之(zhi)(zhi)朝(chao)，可以卜(bu)當時之(zhi)(zhi)吉兇。是知休(xiu)咎(jiu)災祥，一氣之(zhi)(zhi)運(yun)耳(er)。渾人我(wo)，同天地，而(er)彼私智認而(er)己之(zhi)(zhi)。
曰：天地(di)寓(yu)(yu)(yu)(yu)，萬物(wu)寓(yu)(yu)(yu)(yu)，我寓(yu)(yu)(yu)(yu)，道寓(yu)(yu)(yu)(yu)，茍離于寓(yu)(yu)(yu)(yu)，道亦不立。
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