午夜片无码AB区在线播放APP

登錄
首頁 >> 大道家園 >> 羲黃大學 >> 學堂宗旨

《關尹子》尹喜

大道家園 2023-04-21 12:04:11

《關尹子》尹喜

一 宇

宇者,道也。

關(guan)尹(yin)子曰:非(fei)有道(dao)不可(ke)言(yan)(yan),不可(ke)言(yan)(yan)即道(dao),非(fei)有道(dao)不可(ke)思(si),不可(ke)思(si)即道(dao)。

天(tian)物怒流,人事錯錯然,若(ruo)(ruo)若(ruo)(ruo)乎(hu)(hu)回(hui)也(ye),戛戛乎(hu)(hu)斗也(ye),勿勿乎(hu)(hu)似(si)而非也(ye)。而爭之(zhi),而介之(zhi),而□之(zhi),而嘖(ze)之(zhi),而去之(zhi),而要之(zhi)。言(yan)之(zhi)如吹影,思之(zhi)如鏤塵。圣智造(zao)迷(mi),鬼神不識。惟不可為(wei),不可致,不可測,不可分,故曰(yue)天(tian)曰(yue)命曰(yue)神曰(yue)元,合曰(yue)道。

曰:無(wu)(wu)一(yi)(yi)物(wu)非(fei)天(tian),無(wu)(wu)一(yi)(yi)物(wu)非(fei)命(ming)(ming)(ming),無(wu)(wu)一(yi)(yi)物(wu)非(fei)神(shen)(shen)(shen),無(wu)(wu)一(yi)(yi)物(wu)非(fei)元(yuan)(yuan)。物(wu)既如此(ci),人(ren)豈(qi)不然。人(ren)皆可(ke)曰天(tian),人(ren)皆可(ke)曰神(shen)(shen)(shen),人(ren)皆可(ke)致命(ming)(ming)(ming)通元(yuan)(yuan)。不可(ke)彼(bi)天(tian)此(ci)非(fei)天(tian),彼(bi)神(shen)(shen)(shen)此(ci)非(fei)神(shen)(shen)(shen),彼(bi)命(ming)(ming)(ming)此(ci)非(fei)命(ming)(ming)(ming),彼(bi)元(yuan)(yuan)此(ci)非(fei)元(yuan)(yuan)。是以善吾道(dao)者,即一(yi)(yi)物(wu)中,知天(tian)盡(jin)神(shen)(shen)(shen),致命(ming)(ming)(ming)造(zao)元(yuan)(yuan)。學之,徇異名,析同實(shi)。得之,契(qi)同實(shi),忘異名。

曰:觀道(dao)者如觀水(shui),以觀沼為未足,則(ze)之河(he)之江(jiang)之海,曰水(shui)至(zhi)也,殊不知我之津液涎淚(lei)皆水(shui)。

曰:道(dao)(dao)無人(ren),圣(sheng)人(ren)不(bu)(bu)見(jian)甲是道(dao)(dao)乙非(fei)道(dao)(dao)。道(dao)(dao)無我,圣(sheng)人(ren)不(bu)(bu)見(jian)己進道(dao)(dao)己退道(dao)(dao)。以不(bu)(bu)有道(dao)(dao),故(gu)不(bu)(bu)無道(dao)(dao);以不(bu)(bu)得道(dao)(dao),故(gu)不(bu)(bu)失道(dao)(dao)。

曰:不知道妄意卜者(zhe),如射覆盂。高之(zhi),存(cun)金(jin)存(cun)玉(yu);中之(zhi),存(cun)角存(cun)羽;卑之(zhi),存(cun)瓦存(cun)石。是乎(hu),非是乎(hu),惟置物者(zhe)知之(zhi)。

曰:一(yi)陶能(neng)作萬器,終無有一(yi)器能(neng)作陶者(zhe)(zhe)能(neng)害陶者(zhe)(zhe)。一(yi)道能(neng)作萬物,終無有一(yi)物能(neng)作道者(zhe)(zhe)能(neng)害道者(zhe)(zhe)。

曰(yue):道茫茫而無(wu)(wu)知乎(hu),心儻儻而無(wu)(wu)羈(ji)乎(hu),物迭(die)迭(die)而無(wu)(wu)非(fei)乎(hu)。電之逸(yi)乎(hu),沙之飛乎(hu)。圣人(ren)以(yi)(yi)知心一物一道一。三者又(you)合為一。不以(yi)(yi)一格(ge)不一,不以(yi)(yi)不一害一。

曰(yue):以盆為沼,以石為島,魚環游(you)之,不知(zhi)其(qi)幾千萬里而不窮也。夫何故(gu)?水無(wu)源無(wu)歸。圣人之道,本無(wu)首,末無(wu)尾(wei),所以應(ying)物不窮。

曰:無(wu)愛(ai)道,愛(ai)者(zhe)水也(ye)(ye);無(wu)觀道,觀者(zhe)火也(ye)(ye);無(wu)逐(zhu)道,逐(zhu)者(zhe)木也(ye)(ye);無(wu)言(yan)道,言(yan)者(zhe)金也(ye)(ye);無(wu)思道,思者(zhe)土也(ye)(ye)。惟圣人不離本情而登大道。心既未萌,道亦假之(zhi)。

曰:重云蔽(bi)天,江(jiang)湖黯然,游魚茫然,忽望波明(ming)食動,幸賜于天,即而就之,漁(yu)釣(diao)斃焉。不知我無我而逐道者亦(yi)然。

曰:方術之在天下多(duo)矣(yi),或(huo)尚(shang)(shang)晦,或(huo)尚(shang)(shang)明,或(huo)尚(shang)(shang)強(qiang),或(huo)尚(shang)(shang)弱。執之皆事,不執之皆道。

曰:道終不可(ke)得,彼可(ke)得者,名(ming)德不名(ming)道。道終不可(ke)行(xing)(xing),彼可(ke)行(xing)(xing)者,名(ming)行(xing)(xing)不名(ming)道。圣人以(yi)(yi)(yi)可(ke)得可(ke)行(xing)(xing)者,所(suo)以(yi)(yi)(yi)善吾生;以(yi)(yi)(yi)不可(ke)得不可(ke)行(xing)(xing)者,所(suo)以(yi)(yi)(yi)善吾死。

曰:聞道之后,有所(suo)為有所(suo)執者(zhe),所(suo)以之人,無(wu)所(suo)為無(wu)所(suo)執者(zhe),所(suo)以之天。為者(zhe)必敗,執者(zhe)必失。故聞道于朝(chao),可死(si)于夕(xi)。

曰:一(yi)(yi)(yi)情(qing)(qing)冥(ming)為(wei)(wei)圣人(ren),一(yi)(yi)(yi)情(qing)(qing)善為(wei)(wei)賢人(ren),一(yi)(yi)(yi)情(qing)(qing)惡為(wei)(wei)小人(ren)。一(yi)(yi)(yi)情(qing)(qing)冥(ming)者(zhe)(zhe),自(zi)有(you)(you)之(zhi)無(wu),不(bu)可(ke)得(de)而示(shi)。一(yi)(yi)(yi)情(qing)(qing)善惡者(zhe)(zhe),自(zi)無(wu)起有(you)(you),不(bu)可(ke)得(de)而秘。一(yi)(yi)(yi)情(qing)(qing)善惡為(wei)(wei)有(you)(you)知,惟動物有(you)(you)之(zhi),一(yi)(yi)(yi)情(qing)(qing)冥(ming)者(zhe)(zhe)為(wei)(wei)無(wu)知。溥天之(zhi)下,道無(wu)不(bu)在。

曰(yue):勿以(yi)圣人力行不(bu)怠,則曰(yue)道(dao)(dao)以(yi)勤成;勿以(yi)圣人堅守(shou)不(bu)易,則曰(yue)道(dao)(dao)以(yi)執得(de)。圣人力行,猶之(zhi)(zhi)發矢,因(yin)彼而行,我不(bu)自行。圣人堅守(shou),猶之(zhi)(zhi)握(wo)矢,因(yin)彼而守(shou),我不(bu)自守(shou)。

曰:若以言(yan)(yan)行學(xue)識(shi)求道,互(hu)相(xiang)展轉,無有得(de)時。知言(yan)(yan)如(ru)泉鳴,知行如(ru)禽飛,知學(xue)如(ru)擷影(ying),知識(shi)如(ru)計夢,一息不(bu)存,道將來契。

曰(yue):以(yi)事(shi)建物(wu)則難(nan),以(yi)道棄物(wu)則易。天下之物(wu),無不成之難(nan)而壞之易。

曰:一灼之(zhi)火能燒萬(wan)物(wu)(wu),物(wu)(wu)亡而火何存;一息之(zhi)道能冥萬(wan)物(wu)(wu),物(wu)(wu)亡而道何在。

曰:人生(sheng)在世,有生(sheng)一(yi)日死(si)(si)者(zhe)(zhe),有生(sheng)十(shi)年死(si)(si)者(zhe)(zhe),有生(sheng)百年死(si)(si)者(zhe)(zhe)。一(yi)日死(si)(si)者(zhe)(zhe),如一(yi)息得(de)道;十(shi)年百年死(si)(si)者(zhe)(zhe),如歷久(jiu)得(de)道。彼未死(si)(si)者(zhe)(zhe),雖(sui)動作昭智(zhi),止(zhi)名(ming)(ming)為生(sheng),不(bu)名(ming)(ming)為死(si)(si)。彼未契道者(zhe)(zhe),雖(sui)動作昭智(zhi),止(zhi)名(ming)(ming)為事,不(bu)名(ming)(ming)為道。

曰(yue):不知吾道(dao)無言(yan)無行(xing),而即有(you)言(yan)有(you)行(xing)者求道(dao),忽遇異物(wu),橫執為道(dao),殊不知舍源(yuan)求流(liu),無時得源(yuan),舍本就末,無時得本。

曰(yue):習射(she)習御習琴習奕(yi),終無(wu)一事可(ke)以一息得者,惟道(dao)無(wu)形(xing)無(wu)方,故(gu)可(ke)得之于一息。

曰(yue):兩(liang)人射相(xiang)(xiang)遇(yu),則巧拙(zhuo)見;兩(liang)人奕相(xiang)(xiang)遇(yu),則勝負見;兩(liang)人道(dao)相(xiang)(xiang)遇(yu),則無(wu)(wu)(wu)可示。無(wu)(wu)(wu)可示者(zhe),無(wu)(wu)(wu)巧無(wu)(wu)(wu)拙(zhuo),無(wu)(wu)(wu)勝無(wu)(wu)(wu)負。

曰:吾道(dao)如海,有(you)億(yi)萬金,投(tou)之不(bu)見;有(you)億(yi)萬石,投(tou)之不(bu)見;有(you)億(yi)萬污穢,投(tou)之不(bu)見。能運(yun)小蝦小魚,能運(yun)大(da)鯤(kun)大(da)鯨。合眾(zhong)水(shui)而受之,不(bu)為有(you)余;散眾(zhong)水(shui)而分之,不(bu)為不(bu)足。

曰:吾道如處暗。夫處明者不見暗中一物,而處暗者能見明中區(qu)事。

曰:小人之(zhi)權歸(gui)于惡,君(jun)子之(zhi)權歸(gui)于善,圣(sheng)人之(zhi)權歸(gui)于無(wu)所得(de)。惟無(wu)所得(de),所以為道。

曰:吾道如劍,以刃割物即利,以手握刃即傷。

曰(yue):籩(bian)不(bu)問(wen)豆,豆不(bu)答(da)籩(bian),瓦不(bu)問(wen)石,石不(bu)答(da)瓦,道亦不(bu)失。問(wen)歟答(da)歟,一氣(qi)往來,道何(he)在。

曰:仰道者(zhe)跂,如道者(zhe)骎,皆知(zhi)道之(zhi)事(shi),不(bu)知(zhi)道之(zhi)道。是以圣(sheng)(sheng)人不(bu)望(wang)道而歉,不(bu)恃道而豐,不(bu)借道于圣(sheng)(sheng),不(bu)賈道于愚。

二 柱

柱者,建天地也。

關尹子曰:若(ruo)碗若(ruo)盂(yu),若(ruo)瓶若(ruo)壺(hu),若(ruo)甕若(ruo)盎,皆能(neng)建天(tian)(tian)地(di)。兆(zhao)龜數(shu)蓍(shi),破瓦文(wen)石,皆能(neng)告(gao)吉兇。是知天(tian)(tian)地(di)萬物成理,一(yi)物包焉(yan),物物皆包之(zhi)(zhi)(zhi),各不(bu)相借。以(yi)我(wo)之(zhi)(zhi)(zhi)精(jing),合(he)彼之(zhi)(zhi)(zhi)精(jing)。兩(liang)精(jing)相搏(bo),而(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,胎生。形者(zhe)(zhe)(zhe),彼之(zhi)(zhi)(zhi)精(jing);理者(zhe)(zhe)(zhe),彼之(zhi)(zhi)(zhi)神(shen)(shen);愛(ai)者(zhe)(zhe)(zhe),我(wo)之(zhi)(zhi)(zhi)精(jing);觀(guan)(guan)者(zhe)(zhe)(zhe),我(wo)之(zhi)(zhi)(zhi)神(shen)(shen)。愛(ai)為(wei)(wei)(wei)(wei)水(shui),觀(guan)(guan)為(wei)(wei)(wei)(wei)火(huo)(huo)。愛(ai)執而(er)(er)觀(guan)(guan)因之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)木(mu),觀(guan)(guan)存而(er)(er)愛(ai)攝之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)金(jin)。先想乎一(yi)元(yuan)之(zhi)(zhi)(zhi)氣具(ju)乎一(yi)物執。愛(ai)之(zhi)(zhi)(zhi)以(yi)合(he)彼之(zhi)(zhi)(zhi)形,冥(ming)觀(guan)(guan)之(zhi)(zhi)(zhi)以(yi)合(he)彼之(zhi)(zhi)(zhi)理,則象存焉(yan)。一(yi)運之(zhi)(zhi)(zhi)象,周乎太空,自中(zhong)而(er)(er)升(sheng)(sheng)為(wei)(wei)(wei)(wei)天(tian)(tian),自中(zhong)而(er)(er)降(jiang)(jiang)為(wei)(wei)(wei)(wei)地(di)。無(wu)有升(sheng)(sheng)而(er)(er)不(bu)降(jiang)(jiang),無(wu)有降(jiang)(jiang)而(er)(er)不(bu)升(sheng)(sheng)。升(sheng)(sheng)者(zhe)(zhe)(zhe)為(wei)(wei)(wei)(wei)火(huo)(huo),降(jiang)(jiang)者(zhe)(zhe)(zhe)為(wei)(wei)(wei)(wei)水(shui)。欲(yu)升(sheng)(sheng)而(er)(er)不(bu)能(neng)升(sheng)(sheng)者(zhe)(zhe)(zhe)為(wei)(wei)(wei)(wei)木(mu),欲(yu)降(jiang)(jiang)而(er)(er)不(bu)能(neng)降(jiang)(jiang)者(zhe)(zhe)(zhe)為(wei)(wei)(wei)(wei)金(jin)。木(mu)之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)物,鉆之(zhi)(zhi)(zhi)得(de)火(huo)(huo),絞之(zhi)(zhi)(zhi)得(de)水(shui)。金(jin)之(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)物,擊之(zhi)(zhi)(zhi)得(de)火(huo)(huo),镕之(zhi)(zhi)(zhi)得(de)水(shui)。金(jin)木(mu)者(zhe)(zhe)(zhe),水(shui)火(huo)(huo)之(zhi)(zhi)(zhi)交也。水(shui)為(wei)(wei)(wei)(wei)精(jing)為(wei)(wei)(wei)(wei)天(tian)(tian),火(huo)(huo)為(wei)(wei)(wei)(wei)神(shen)(shen)為(wei)(wei)(wei)(wei)地(di),木(mu)為(wei)(wei)(wei)(wei)魂(hun)為(wei)(wei)(wei)(wei)人,金(jin)為(wei)(wei)(wei)(wei)魄為(wei)(wei)(wei)(wei)物。

運而(er)(er)不已(yi)者為(wei)時,包(bao)而(er)(er)有在者為(wei)方,惟土(tu)終(zhong)始(shi)之,有解之者,有示之者。

曰(yue):天(tian)下之人蓋不可以(yi)億(yi)兆計,人人之夢各異(yi),夜夜之夢各異(yi)。有(you)(you)天(tian)有(you)(you)地(di),有(you)(you)人有(you)(you)物,皆思成之,蓋不可以(yi)塵計,安知今(jin)之天(tian)地(di)非有(you)(you)思者(zhe)乎。

曰:心應棗,肝應榆。我(wo)通天地,將(jiang)陰夢水,將(jiang)晴(qing)夢火。天地通我(wo),我(wo)與天地似(si)契(qi)似(si)離(li),純純各歸。

曰:天地(di)雖(sui)大(da),有(you)色(se)有(you)形,有(you)數有(you)方。吾有(you)非(fei)色(se)非(fei)形非(fei)數非(fei)方,而天天地(di)地(di)者存(cun)。

曰:死(si)胎中者(zhe),死(si)卵(luan)中者(zhe),亦人亦物,天(tian)地(di)雖大,彼(bi)固不知(zhi)計。天(tian)地(di)者(zhe),皆我區識。譬如手不觸刃,刃不傷人。

曰:夢(meng)中(zhong)鑒中(zhong)水中(zhong),皆(jie)有天(tian)地(di)存焉(yan)。欲(yu)去(qu)夢(meng)天(tian)地(di)者寢不(bu)(bu)寐(mei),欲(yu)去(qu)鑒天(tian)地(di)者形(xing)不(bu)(bu)照,欲(yu)去(qu)水天(tian)地(di)者盎不(bu)(bu)汲。彼之有無,在此不(bu)(bu)在彼。是以圣人不(bu)(bu)去(qu)天(tian)地(di)去(qu)識。

曰:天(tian)非自(zi)(zi)(zi)天(tian),有(you)(you)為天(tian)者;地(di)非自(zi)(zi)(zi)地(di),有(you)(you)為地(di)者。譬如屋(wu)宇(yu)舟車,待人而(er)成,彼不(bu)(bu)自(zi)(zi)(zi)成。知(zhi)彼有(you)(you)待,知(zhi)此無待。上不(bu)(bu)見(jian)天(tian),下不(bu)(bu)見(jian)地(di),內不(bu)(bu)見(jian)我(wo),外不(bu)(bu)見(jian)人。

曰:有(you)(you)時(shi)(shi)者(zhe)(zhe)氣(qi)(qi),彼非(fei)(fei)氣(qi)(qi)者(zhe)(zhe),未嘗有(you)(you)晝夜。有(you)(you)方者(zhe)(zhe)形,彼非(fei)(fei)形者(zhe)(zhe),未嘗有(you)(you)南(nan)北。何謂(wei)非(fei)(fei)氣(qi)(qi)?氣(qi)(qi)之(zhi)(zhi)(zhi)所自(zi)生者(zhe)(zhe)如搖(yao)箑得(de)風(feng)。彼未搖(yao)時(shi)(shi),非(fei)(fei)風(feng)之(zhi)(zhi)(zhi)氣(qi)(qi);彼已搖(yao)時(shi)(shi),即名為氣(qi)(qi)。何謂(wei)非(fei)(fei)形?形之(zhi)(zhi)(zhi)所自(zi)生者(zhe)(zhe),如鉆(zhan)木得(de)火(huo)。彼未鉆(zhan)時(shi)(shi),非(fei)(fei)火(huo)之(zhi)(zhi)(zhi)形;彼已鉆(zhan)時(shi)(shi),即名為形。

曰(yue):寒(han)(han)暑溫(wen)涼之變,如瓦(wa)石(shi)之類,置之火即熱,置之水(shui)(shui)即寒(han)(han),呵之即溫(wen),吸之即涼。特因外物有(you)去有(you)來(lai),而彼瓦(wa)石(shi)實無去來(lai)。譬如水(shui)(shui)中之影,有(you)去有(you)來(lai)。所謂水(shui)(shui)者,實無去來(lai)。

曰:衣(yi)搖空得風,氣呵物得水(shui)(shui),水(shui)(shui)注水(shui)(shui)即(ji)鳴,石擊石即(ji)光。知此(ci)說者,風雨雷電皆可(ke)為之(zhi)(zhi)。蓋風雨雷電皆緣氣而生,而氣緣心(xin)生。猶如內想(xiang)大(da)火(huo),久(jiu)之(zhi)(zhi)覺熱,內想(xiang)大(da)水(shui)(shui),久(jiu)之(zhi)(zhi)覺寒。知此(ci)說者,天地之(zhi)(zhi)德皆可(ke)同之(zhi)(zhi)。

曰:五云之變,可以卜當年之豐歉(qian);八風之朝,可以卜當時之吉兇。是知休咎災祥,一氣之運耳。渾人(ren)我(wo),同天地,而(er)彼私智認而(er)己(ji)之。

曰:天地寓(yu)(yu),萬物寓(yu)(yu),我寓(yu)(yu),道(dao)寓(yu)(yu),茍離于寓(yu)(yu),道(dao)亦不立。

三 極

極者,尊圣人也。

關尹子曰:圣人(ren)之(zhi)(zhi)(zhi)治(zhi)天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia),不我賢(xian)愚(yu),故(gu)(gu)因(yin)人(ren)之(zhi)(zhi)(zhi)賢(xian)而賢(xian)之(zhi)(zhi)(zhi),因(yin)人(ren)之(zhi)(zhi)(zhi)愚(yu)而愚(yu)之(zhi)(zhi)(zhi)。不我是非,故(gu)(gu)因(yin)事之(zhi)(zhi)(zhi)是而是之(zhi)(zhi)(zhi),因(yin)事之(zhi)(zhi)(zhi)非而非之(zhi)(zhi)(zhi)。知古今(jin)(jin)之(zhi)(zhi)(zhi)大同(tong),故(gu)(gu)或(huo)先(xian)古,或(huo)先(xian)今(jin)(jin)。知內外(wai)(wai)之(zhi)(zhi)(zhi)大同(tong),故(gu)(gu)或(huo)先(xian)內或(huo)先(xian)外(wai)(wai)。天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia)之(zhi)(zhi)(zhi)物,無得(de)以(yi)(yi)累之(zhi)(zhi)(zhi),故(gu)(gu)本之(zhi)(zhi)(zhi)以(yi)(yi)謙;天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia)之(zhi)(zhi)(zhi)物,無得(de)以(yi)(yi)外(wai)(wai)之(zhi)(zhi)(zhi),故(gu)(gu)含(han)之(zhi)(zhi)(zhi)以(yi)(yi)虛;天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia)之(zhi)(zhi)(zhi)物,無得(de)以(yi)(yi)難之(zhi)(zhi)(zhi),故(gu)(gu)行之(zhi)(zhi)(zhi)以(yi)(yi)易;天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia)之(zhi)(zhi)(zhi)物,無得(de)以(yi)(yi)窒之(zhi)(zhi)(zhi),故(gu)(gu)變(bian)之(zhi)(zhi)(zhi)以(yi)(yi)權。以(yi)(yi)此(ci)中天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)制禮;以(yi)(yi)此(ci)和天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)作(zuo)樂;以(yi)(yi)此(ci)公天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)理財(cai);以(yi)(yi)此(ci)周天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)御(yu)侮;以(yi)(yi)此(ci)因(yin)天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)立法;以(yi)(yi)此(ci)觀天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia),可(ke)以(yi)(yi)制器。圣人(ren)不以(yi)(yi)一己治(zhi)天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia),而以(yi)(yi)天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia)治(zhi)天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia)。天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia)歸功(gong)于圣人(ren),圣人(ren)任功(gong)于天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia)。所以(yi)(yi)堯舜禹(yu)湯之(zhi)(zhi)(zhi)治(zhi)天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia),天(tian)(tian)(tian)(tian)(tian)下(xia)(xia)(xia)(xia)(xia)(xia)皆曰自然。曰:天(tian)(tian)(tian)(tian)(tian)無不覆(fu),有(you)(you)生有(you)(you)殺,而天(tian)(tian)(tian)(tian)(tian)無愛惡。日(ri)無不照,有(you)(you)妍(yan)有(you)(you)丑,而日(ri)無厚薄。

曰:圣(sheng)(sheng)人(ren)(ren)之(zhi)道天命,非圣(sheng)(sheng)人(ren)(ren)能自道;圣(sheng)(sheng)人(ren)(ren)之(zhi)德(de)時符,非圣(sheng)(sheng)人(ren)(ren)能自德(de);圣(sheng)(sheng)人(ren)(ren)之(zhi)事(shi)人(ren)(ren)為,非圣(sheng)(sheng)人(ren)(ren)能自事(shi)。是(shi)以圣(sheng)(sheng)人(ren)(ren)不(bu)有(you)(you)道,不(bu)有(you)(you)德(de),不(bu)有(you)(you)事(shi)。

曰:圣人知(zhi)我(wo)無我(wo),故(gu)同(tong)之(zhi)以(yi)仁;知(zhi)事(shi)無我(wo),故(gu)權之(zhi)以(yi)義;知(zhi)心無我(wo),故(gu)戒(jie)之(zhi)以(yi)禮;知(zhi)識無我(wo),故(gu)照之(zhi)以(yi)智;知(zhi)言無我(wo),故(gu)守之(zhi)以(yi)信。

曰(yue):圣人之(zhi)道,或以(yi)仁為(wei)仁,或以(yi)義為(wei)仁,或以(yi)禮以(yi)智(zhi)以(yi)信為(wei)仁。仁義禮智(zhi)信,各兼五者,圣人一(yi)之(zhi)不膠,天下名之(zhi)不得。

曰:勿以行觀圣(sheng)人(ren)(ren)(ren),道(dao)無(wu)跡(ji);勿以言觀圣(sheng)人(ren)(ren)(ren),道(dao)無(wu)言;勿以能觀圣(sheng)人(ren)(ren)(ren),道(dao)無(wu)為(wei);勿以貌(mao)觀圣(sheng)人(ren)(ren)(ren),道(dao)無(wu)形。

曰:行雖(sui)至卓,不離(li)高下;言雖(sui)至公,不離(li)是非。能雖(sui)至神(shen),不離(li)巧拙;貌(mao)雖(sui)至殊,不離(li)妍丑。圣人假此(ci),以示天(tian)下,天(tian)下冥此(ci),乃見(jian)圣人。

曰:圣(sheng)人(ren)師(shi)(shi)蜂立(li)君(jun)臣,師(shi)(shi)蜘蛛立(li)網罟(gu),師(shi)(shi)拱鼠制禮(li),師(shi)(shi)戰蟻置兵。眾(zhong)人(ren)師(shi)(shi)賢人(ren),賢人(ren)師(shi)(shi)圣(sheng)人(ren),圣(sheng)人(ren)師(shi)(shi)萬物(wu)。惟(wei)圣(sheng)人(ren)同物(wu),所以無(wu)我。

曰(yue):圣人(ren)曰(yue)道(dao),觀(guan)天地人(ren)物(wu)皆吾道(dao),倡和之(zhi),始終之(zhi),青黃之(zhi),卵翼之(zhi),不愛道(dao)不棄物(wu),不尊君子,不賤小人(ren)。賢人(ren)曰(yue)物(wu),物(wu)物(wu)不同,旦旦去之(zhi),旦旦與(yu)之(zhi),短之(zhi)長之(zhi),直之(zhi)方之(zhi),是(shi)為物(wu)易也。殊不知(zhi)圣人(ren)鄙雜廁別分居(ju),所(suo)以(yi)為人(ren),不以(yi)此為己(ji)。

曰:圣(sheng)人(ren)之(zhi)于眾人(ren),飲食衣服(fu)同也(ye),屋宇舟車同也(ye),富貴(gui)貧(pin)賤同也(ye)。眾人(ren)每同圣(sheng)人(ren),圣(sheng)人(ren)每同眾人(ren)。彼仰其(qi)高(gao)侈(chi)其(qi)大(da)者,其(qi)然(ran)乎,其(qi)不然(ran)乎?

曰:魚(yu)欲(yu)異(yi)群魚(yu),舍水(shui)躍岸即(ji)死;虎(hu)欲(yu)異(yi)群虎(hu),舍山入市即(ji)擒。圣人(ren)不異(yi)眾(zhong)人(ren),特物不能拘爾。

曰(yue):道無(wu)作(zuo),以道應世(shi)者(zhe)(zhe),是事(shi)非(fei)道。道無(wu)方,以道寓物者(zhe)(zhe),是物非(fei)道。圣人竟不能出道以示(shi)人。

曰:如(ru)鐘(zhong)(zhong)鐘(zhong)(zhong)然(ran),如(ru)鐘(zhong)(zhong)鼓(gu)然(ran),圣人(ren)之言(yan)則然(ran)。如(ru)車車然(ran),如(ru)車舟(zhou)然(ran),圣人(ren)之行則然(ran)。惟(wei)莫能(neng)名(ming),所以(yi)退天下(xia)(xia)之言(yan);惟(wei)莫能(neng)知(zhi),所以(yi)奪天下(xia)(xia)之智(zhi)。

曰:蝍蛆(qu)食(shi)蛇,蛇食(shi)蛙,蛙食(shi)蝍蛆(qu),互相食(shi)也。圣人之(zhi)言(yan)亦然(ran),言(yan)有無之(zhi)弊,又言(yan)非有非無之(zhi)弊,又言(yan)去非有非無之(zhi)弊。言(yan)之(zhi)如引(yin)鋸然(ran),惟善圣者不留一(yi)言(yan)。

曰(yue):若(ruo)(ruo)(ruo)龍(long)(long)若(ruo)(ruo)(ruo)蛟,若(ruo)(ruo)(ruo)蛇若(ruo)(ruo)(ruo)龜,若(ruo)(ruo)(ruo)魚若(ruo)(ruo)(ruo)蛤(ha),龍(long)(long)皆(jie)能之(zhi)(zhi)。蛟,蛟而(er)已(yi),不(bu)能為龍(long)(long),亦不(bu)能為蛇為龜為魚為蛤(ha)。圣人龍(long)(long)之(zhi)(zhi),賢人蛟之(zhi)(zhi)。

曰:在己無居(ju),形物自著(zhu),其(qi)動(dong)至大師兄,其(qi)靜若(ruo)鏡,其(qi)應若(ruo)響,芒(mang)乎(hu)若(ruo)亡,寂乎(hu)若(ruo)清,同焉者(zhe)和,得焉者(zhe)失(shi),未嘗(chang)先(xian)人,而嘗(chang)隨人。

曰(yue):渾乎(hu)(hu)洋乎(hu)(hu)游(you)太初乎(hu)(hu),時(shi)(shi)金(jin)己,時(shi)(shi)玉己,時(shi)(shi)糞(fen)己,時(shi)(shi)土己,時(shi)(shi)翔物,時(shi)(shi)逐物,時(shi)(shi)山物,時(shi)(shi)淵物,端乎(hu)(hu)權(quan)乎(hu)(hu)狂(kuang)乎(hu)(hu)愚(yu)乎(hu)(hu)。

曰:人(ren)之(zhi)善琴者,有悲心(xin),則聲凄凄然(ran),有思心(xin),則聲遲(chi)遲(chi)然(ran),有怨心(xin),則聲回回然(ran),有慕(mu)心(xin),則聲裴(pei)裴(pei)然(ran)。所以(yi)悲思怨慕(mu)者,非手非竹非絲非桐。得(de)之(zhi)心(xin),符之(zhi)手;得(de)之(zhi)手,符之(zhi)物。人(ren)之(zhi)有道者,莫不(bu)中道。

曰:圣人(ren)以(yi)(yi)有言有為有思者(zhe),所(suo)以(yi)(yi)同乎(hu)(hu)人(ren);未嘗言未嘗為未嘗思者(zhe),所(suo)以(yi)(yi)異乎(hu)(hu)人(ren)。

曰:利害心愈(yu)明,則(ze)親不睦(mu);賢愚心愈(yu)明,則(ze)友(you)不交;是(shi)非心愈(yu)明,則(ze)事不成,好丑(chou)心愈(yu)明,則(ze)物不契(qi)。是(shi)以圣人渾之。

曰:世之愚(yu)拙(zhuo)者妄援(yuan),圣人之愚(yu)拙(zhuo)自解(jie)。殊(shu)不知圣人時(shi)(shi)愚(yu)時(shi)(shi)明(ming),時(shi)(shi)拙(zhuo)時(shi)(shi)巧(qiao)。

曰(yue):以(yi)圣(sheng)師(shi)(shi)圣(sheng)者(zhe),賢人;以(yi)賢師(shi)(shi)圣(sheng)者(zhe),圣(sheng)人。蓋以(yi)圣(sheng)師(shi)(shi)圣(sheng)者(zhe),徇跡而忘(wang)道;以(yi)賢師(shi)(shi)圣(sheng)者(zhe),反跡而合道。

曰(yue):賢人(ren)趨上(shang)而不(bu)見下(xia)(xia),眾(zhong)人(ren)趨下(xia)(xia)而不(bu)見上(shang),圣人(ren)通乎上(shang)下(xia)(xia),惟其宜(yi)之,豈曰(yue)離賢人(ren)眾(zhong)人(ren),別(bie)有圣人(ren)也哉。

曰(yue):天下之理,夫(fu)者(zhe)(zhe)(zhe)倡,婦者(zhe)(zhe)(zhe)隨,牡者(zhe)(zhe)(zhe)馳(chi),牝者(zhe)(zhe)(zhe)逐,雄者(zhe)(zhe)(zhe)鳴,雌者(zhe)(zhe)(zhe)應(ying)。是(shi)以圣人制言行,而賢人拘(ju)之。

曰:圣人道(dao)雖虎變,事則(ze)鱉行,道(dao)雖絲分,事則(ze)棋布(bu)。

曰(yue):所謂(wei)圣人(ren)之道者,胡然(ran)孑孑爾(er),胡然(ran)徹徹爾(er),胡然(ran)堂堂爾(er),胡然(ran)臧臧爾(er)。惟其能(neng)遍偶萬(wan)物,而無一物能(neng)偶之,故能(neng)貴萬(wan)物。

曰(yue):云之卷(juan)舒,禽之飛翔,皆在虛空中(zhong),所以變化不窮(qiong),圣人之道則然(ran)。

四 符

符者,精神魂魄也。

關尹子(zi)曰:水可(ke)析可(ke)合,精無(wu)(wu)(wu)(wu)人(ren)也;火因(yin)膏因(yin)薪神(shen)(shen),無(wu)(wu)(wu)(wu)我(wo)也。故(gu)耳蔽(bi)前后皆(jie)(jie)可(ke)聞,無(wu)(wu)(wu)(wu)人(ren),智崇無(wu)(wu)(wu)(wu)人(ren),一奇無(wu)(wu)(wu)(wu)人(ren),冬凋(diao)秋物(wu)無(wu)(wu)(wu)(wu)人(ren),黑不(bu)可(ke)變,無(wu)(wu)(wu)(wu)人(ren),北(bei)壽無(wu)(wu)(wu)(wu)人(ren),皆(jie)(jie)精。舌即齒,牙成言,無(wu)(wu)(wu)(wu)我(wo),禮卑(bei)無(wu)(wu)(wu)(wu)我(wo),二偶無(wu)(wu)(wu)(wu)我(wo),夏(xia)因(yin)春物(wu),無(wu)(wu)(wu)(wu)我(wo),赤可(ke)變,無(wu)(wu)(wu)(wu)我(wo),南天無(wu)(wu)(wu)(wu)我(wo),皆(jie)(jie)神(shen)(shen)。以(yi)精無(wu)(wu)(wu)(wu)人(ren),故(gu)米去殼則精存(cun),以(yi)神(shen)(shen)無(wu)(wu)(wu)(wu)我(wo),故(gu)鬼(gui)憑物(wu)則神(shen)(shen)見。全精者(zhe)(zhe)(zhe)忘(wang)(wang)是非,忘(wang)(wang)得失,在(zai)此者(zhe)(zhe)(zhe)非彼(bi),抱神(shen)(shen)者(zhe)(zhe)(zhe)時(shi)晦明時(shi)強(qiang)弱,在(zai)彼(bi)者(zhe)(zhe)(zhe)非此。

曰(yue):精神,水火(huo)也。五行互生滅之(zhi),其來無首,其往無尾,則吾(wu)之(zhi)精一滴無存亡爾,吾(wu)之(zhi)神一欻無起滅爾,惟(wei)無我(wo)無人,無首無尾,所(suo)以(yi)與天地冥(ming)。

曰:精(jing)(jing)者(zhe)水,魄(po)(po)者(zhe)金(jin),神(shen)(shen)(shen)者(zhe)火(huo)(huo),魂(hun)者(zhe)木(mu)(mu)。精(jing)(jing)主水,魄(po)(po)主金(jin),金(jin)生水,故精(jing)(jing)者(zhe)魄(po)(po)藏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。神(shen)(shen)(shen)主火(huo)(huo),魂(hun)主木(mu)(mu),木(mu)(mu)生火(huo)(huo),故神(shen)(shen)(shen)者(zhe)魂(hun)藏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。惟(wei)(wei)水之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)物(wu),能(neng)藏金(jin)而(er)息之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),能(neng)滋(zi)木(mu)(mu)而(er)榮(rong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),所以(yi)析(xi)魂(hun)魄(po)(po)。惟(wei)(wei)火(huo)(huo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)物(wu),能(neng)镕金(jin)而(er)銷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),能(neng)燔木(mu)(mu)而(er)燒(shao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),所以(yi)冥魂(hun)魄(po)(po)。惟(wei)(wei)精(jing)(jing),在天(tian)(tian)(tian)為(wei)寒,在地為(wei)水,在人(ren)為(wei)精(jing)(jing)。神(shen)(shen)(shen),在天(tian)(tian)(tian)為(wei)熱,在地為(wei)火(huo)(huo),在人(ren)為(wei)神(shen)(shen)(shen)。魄(po)(po),在天(tian)(tian)(tian)為(wei)燥,在地為(wei)金(jin),在人(ren)為(wei)魄(po)(po)。魂(hun),在天(tian)(tian)(tian)為(wei)風,在地為(wei)木(mu)(mu),在人(ren)為(wei)魂(hun)。惟(wei)(wei)以(yi)我(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)(jing),合天(tian)(tian)(tian)地萬物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)(jing),譬如(ru)(ru)萬水可(ke)合為(wei)一(yi)(yi)水。以(yi)我(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)神(shen)(shen)(shen),合天(tian)(tian)(tian)地萬物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)神(shen)(shen)(shen),譬如(ru)(ru)萬火(huo)(huo)可(ke)合為(wei)一(yi)(yi)火(huo)(huo)。以(yi)我(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)魄(po)(po),合天(tian)(tian)(tian)地萬物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)魄(po)(po),譬如(ru)(ru)金(jin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)物(wu),可(ke)合異金(jin)而(er)镕之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)一(yi)(yi)金(jin)。以(yi)我(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)魂(hun),合天(tian)(tian)(tian)地萬物(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)魂(hun),譬如(ru)(ru)木(mu)(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)物(wu),可(ke)接(jie)異木(mu)(mu)而(er)生之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)一(yi)(yi)木(mu)(mu)。則天(tian)(tian)(tian)地萬物(wu),皆吾精(jing)(jing)吾神(shen)(shen)(shen)吾魄(po)(po)吾魂(hun),何(he)者(zhe)死(si),何(he)者(zhe)生?

曰:五行之(zhi)(zhi)(zhi)運(yun),因(yin)精有(you)魂(hun)(hun),因(yin)魂(hun)(hun)有(you)神(shen),因(yin)神(shen)有(you)意,因(yin)意有(you)魄,因(yin)魄有(you)精。五行回環不(bu)已,所(suo)以(yi)(yi)我(wo)之(zhi)(zhi)(zhi)偽心流轉造(zao)化,幾億萬(wan)歲,未有(you)窮極,然核芽(ya)相(xiang)生,不(bu)知(zhi)其(qi)(qi)幾萬(wan)株,天地雖大,不(bu)能(neng)芽(ya)空中(zhong)之(zhi)(zhi)(zhi)核。雌卵(luan)相(xiang)生,不(bu)知(zhi)其(qi)(qi)幾萬(wan)禽,陰陽雖妙,不(bu)能(neng)卵(luan)無雄(xiong)之(zhi)(zhi)(zhi)雌。惟(wei)其(qi)(qi)來于我(wo)者(zhe),皆攝之(zhi)(zhi)(zhi)以(yi)(yi)一息,則變物(wu)為我(wo),無物(wu)非我(wo),所(suo)謂(wei)五行者(zhe),孰能(neng)變之(zhi)(zhi)(zhi)?

曰(yue):眾人(ren)以(yi)(yi)魄攝魂(hun)(hun)者(zhe)(zhe)(zhe),金(jin)有(you)余則(ze)(ze)(ze)木不足也(ye);圣人(ren)以(yi)(yi)魂(hun)(hun)運魄者(zhe)(zhe)(zhe),木有(you)余則(ze)(ze)(ze)金(jin)不足也(ye)。蓋魄之(zhi)(zhi)(zhi)藏魂(hun)(hun)俱之(zhi)(zhi)(zhi),魂(hun)(hun)之(zhi)(zhi)(zhi)游魄因(yin)之(zhi)(zhi)(zhi)。魂(hun)(hun)晝寓目,魄夜(ye)舍(she)肝。寓目能(neng)見,舍(she)肝能(neng)夢(meng)。見者(zhe)(zhe)(zhe)魂(hun)(hun)無(wu)(wu)分(fen)別析之(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe),分(fen)別析之(zhi)(zhi)(zhi)曰(yue)天(tian)地者(zhe)(zhe)(zhe),魂(hun)(hun)狃習(xi)也(ye)。夢(meng)者(zhe)(zhe)(zhe)魄無(wu)(wu)分(fen)別析之(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe),分(fen)別析之(zhi)(zhi)(zhi)曰(yue)彼我(wo)者(zhe)(zhe)(zhe),魄狃習(xi)也(ye)。火(huo)生土,故神(shen)生意(yi);土生金(jin),故意(yi)生魄。神(shen)之(zhi)(zhi)(zhi)所動,不名神(shen),名意(yi);意(yi)之(zhi)(zhi)(zhi)所動,不名意(yi),名魄。惟圣人(ren)知我(wo)無(wu)(wu)我(wo),知物(wu)(wu)無(wu)(wu)物(wu)(wu),皆(jie)因(yin)思(si)慮計(ji)之(zhi)(zhi)(zhi)而有(you)。是以(yi)(yi)萬物(wu)(wu)之(zhi)(zhi)(zhi)來,我(wo)皆(jie)對之(zhi)(zhi)(zhi)以(yi)(yi)性(xing),而不對之(zhi)(zhi)(zhi)以(yi)(yi)心(xin)。性(xing)者(zhe)(zhe)(zhe),心(xin)未萌也(ye),無(wu)(wu)心(xin)則(ze)(ze)(ze)無(wu)(wu)意(yi)矣。蓋無(wu)(wu)火(huo)則(ze)(ze)(ze)無(wu)(wu)土,無(wu)(wu)意(yi)則(ze)(ze)(ze)無(wu)(wu)魄矣。蓋無(wu)(wu)土則(ze)(ze)(ze)無(wu)(wu)金(jin)。一者(zhe)(zhe)(zhe)不存,五者(zhe)(zhe)(zhe)皆(jie)廢。既能(neng)渾天(tian)地萬物(wu)(wu)以(yi)(yi)為(wei)魂(hun)(hun),斯能(neng)渾天(tian)地萬物(wu)(wu)以(yi)(yi)為(wei)魄。凡造化(hua)所妙(miao)皆(jie)吾魂(hun)(hun),凡造化(hua)所有(you)皆(jie)吾魄,則(ze)(ze)(ze)無(wu)(wu)有(you)一物(wu)(wu)可役我(wo)者(zhe)(zhe)(zhe)。舍(she)肝當作舍(she)肺(fei)

曰:鬼云為(wei)魂,鬼白(bai)為(wei)魄,于文則(ze)然。鬼者,人死所變。

云者(zhe)(zhe)(zhe)(zhe)(zhe)風(feng),風(feng)者(zhe)(zhe)(zhe)(zhe)(zhe)木(mu);白者(zhe)(zhe)(zhe)(zhe)(zhe)氣,氣者(zhe)(zhe)(zhe)(zhe)(zhe)金(jin)。風(feng)散故輕(qing)清,輕(qing)清者(zhe)(zhe)(zhe)(zhe)(zhe)上(shang)天。金(jin)堅(jian)故重濁,重濁者(zhe)(zhe)(zhe)(zhe)(zhe)入地。輕(qing)清者(zhe)(zhe)(zhe)(zhe)(zhe),魄(po)(po)從魂(hun)升(sheng)(sheng)(sheng)(sheng);重濁者(zhe)(zhe)(zhe)(zhe)(zhe),魂(hun)從魄(po)(po)降。有(you)以(yi)(yi)仁升(sheng)(sheng)(sheng)(sheng)者(zhe)(zhe)(zhe)(zhe)(zhe),為(wei)(wei)(wei)(wei)木(mu)星(xing)(xing)佐,有(you)以(yi)(yi)義升(sheng)(sheng)(sheng)(sheng)者(zhe)(zhe)(zhe)(zhe)(zhe),為(wei)(wei)(wei)(wei)金(jin)星(xing)(xing)佐,有(you)以(yi)(yi)禮升(sheng)(sheng)(sheng)(sheng)者(zhe)(zhe)(zhe)(zhe)(zhe),為(wei)(wei)(wei)(wei)火(huo)星(xing)(xing)佐,有(you)以(yi)(yi)智升(sheng)(sheng)(sheng)(sheng)者(zhe)(zhe)(zhe)(zhe)(zhe),為(wei)(wei)(wei)(wei)水星(xing)(xing)佐,有(you)以(yi)(yi)信升(sheng)(sheng)(sheng)(sheng)者(zhe)(zhe)(zhe)(zhe)(zhe),為(wei)(wei)(wei)(wei)土(tu)星(xing)(xing)佐。有(you)以(yi)(yi)不仁沉者(zhe)(zhe)(zhe)(zhe)(zhe),木(mu)賊之(zhi)(zhi)(zhi),不義沉者(zhe)(zhe)(zhe)(zhe)(zhe),金(jin)賊之(zhi)(zhi)(zhi),不禮沉者(zhe)(zhe)(zhe)(zhe)(zhe),火(huo)賊之(zhi)(zhi)(zhi),不智沉者(zhe)(zhe)(zhe)(zhe)(zhe),水賊之(zhi)(zhi)(zhi),不信沉者(zhe)(zhe)(zhe)(zhe)(zhe),土(tu)賊之(zhi)(zhi)(zhi)。魂(hun)魄(po)(po)半之(zhi)(zhi)(zhi),則(ze)在人(ren)間,升(sheng)(sheng)(sheng)(sheng)魂(hun)為(wei)(wei)(wei)(wei)貴(gui),降魄(po)(po)為(wei)(wei)(wei)(wei)賤,靈魂(hun)為(wei)(wei)(wei)(wei)賢,厲(li)魄(po)(po)為(wei)(wei)(wei)(wei)愚,輕(qing)魂(hun)為(wei)(wei)(wei)(wei)明,重魄(po)(po)為(wei)(wei)(wei)(wei)暗(an),揚魂(hun)為(wei)(wei)(wei)(wei)羽,鈍魄(po)(po)為(wei)(wei)(wei)(wei)毛,明魂(hun)為(wei)(wei)(wei)(wei)神,幽魄(po)(po)為(wei)(wei)(wei)(wei)鬼。其(qi)形其(qi)居,其(qi)識(shi)其(qi)好,皆以(yi)(yi)五(wu)(wu)行(xing)契(qi)之(zhi)(zhi)(zhi)。惟五(wu)(wu)行(xing)之(zhi)(zhi)(zhi)數,參差不一(yi),所以(yi)(yi)萬物之(zhi)(zhi)(zhi)多,盈天地間,猶未已(yi)也。以(yi)(yi)五(wu)(wu)事歸(gui)五(wu)(wu)行(xing),以(yi)(yi)五(wu)(wu)行(xing)作五(wu)(wu)蟲,可勝(sheng)言哉。譬猶兆龜(gui)數蓍,至(zhi)誠自契(qi),五(wu)(wu)行(xing)應之(zhi)(zhi)(zhi)。誠茍(gou)不至(zhi),兆之(zhi)(zhi)(zhi)數之(zhi)(zhi)(zhi),無一(yi)應者(zhe)(zhe)(zhe)(zhe)(zhe)。圣人(ren)假物以(yi)(yi)游世(shi),五(wu)(wu)行(xing)不得不對。

曰:三者具(ju)有(you)魂。魂者識,目(mu)者精(jing),色者神。見之(zhi)者為(wei)魂,耳目(mu)口鼻心之(zhi)類(lei)在此生(sheng)(sheng)者。愛為(wei)精(jing),為(wei)彼生(sheng)(sheng)父(fu)本(ben),觀(guan)為(wei)神,為(wei)彼生(sheng)(sheng)母(mu)本(ben)。愛觀(guan)雖(sui)異,皆同識生(sheng)(sheng),彼生(sheng)(sheng)生(sheng)(sheng)本(ben)在彼生(sheng)(sheng)者。一為(wei)父(fu),故受(shou)氣于(yu)父(fu),氣為(wei)水。二(er)為(wei)母(mu),故受(shou)血于(yu)母(mu),血為(wei)火。有(you)父(fu)有(you)母(mu),彼生(sheng)(sheng)生(sheng)(sheng)矣。惟其愛之(zhi)無識,如鎖(suo)之(zhi)交,觀(guan)之(zhi)無識,如燈之(zhi)照。吾(wu)識不(bu)萌,吾(wu)生(sheng)(sheng)何(he)有(you)。

曰:如桴扣(kou)鼓,鼓之(zhi)(zhi)(zhi)(zhi)形者,我(wo)之(zhi)(zhi)(zhi)(zhi)有(you)也;鼓之(zhi)(zhi)(zhi)(zhi)聲(sheng)者,我(wo)之(zhi)(zhi)(zhi)(zhi)感也。桴已往矣(yi),余(yu)聲(sheng)尚在,終亦不存而已矣(yi)。鼓之(zhi)(zhi)(zhi)(zhi)形如我(wo)之(zhi)(zhi)(zhi)(zhi)精,鼓之(zhi)(zhi)(zhi)(zhi)聲(sheng)如我(wo)之(zhi)(zhi)(zhi)(zhi)神。其余(yu)聲(sheng)者,猶(you)之(zhi)(zhi)(zhi)(zhi)魂(hun)魄,知夫倏往倏來,則五(wu)行(xing)之(zhi)(zhi)(zhi)(zhi)氣,我(wo)何有(you)焉。

曰:夫(fu)果之(zhi)有核,必待水火(huo)土三(san)者(zhe)具矣,然后相生不窮(qiong)。三(san)者(zhe)不具,如大旱大潦大塊,皆不足以生物。夫(fu)精(jing)水神火(huo)意(yi)土,三(san)者(zhe)本不交(jiao),惟人以根合(he)之(zhi),故能(neng)于其中(zhong)(zhong)橫見有事。猶如術祝者(zhe),能(neng)于至(zhi)無(wu)中(zhong)(zhong)見多有事。

曰(yue):魂者木也,木根于(yu)(yu)冬水而華(hua)于(yu)(yu)夏火。故(gu)(gu)人之魂藏于(yu)(yu)夜精(jing),而見于(yu)(yu)晝神(shen)。合乎精(jing),故(gu)(gu)所見我(wo)獨,蓋(gai)(gai)精(jing)未嘗(chang)有人。合乎神(shen),故(gu)(gu)所見人同(tong),蓋(gai)(gai)神(shen)未嘗(chang)有我(wo)。

曰(yue):知(zhi)夫(fu)此(ci)身(shen),如(ru)夢中身(shen),隨情(qing)所(suo)(suo)見(jian)者(zhe),可(ke)以(yi)(yi)飛(fei)神作(zuo)我(wo)而(er)游太清。知(zhi)夫(fu)此(ci)物(wu),如(ru)夢中物(wu),隨情(qing)所(suo)(suo)見(jian)者(zhe),可(ke)以(yi)(yi)凝精作(zuo)物(wu)而(er)駕八(ba)荒。是道也,能見(jian)精神而(er)久(jiu)生(sheng),能忘精神而(er)超(chao)生(sheng)。吸(xi)氣(qi)以(yi)(yi)養(yang)精,如(ru)金生(sheng)水,吸(xi)風(feng)以(yi)(yi)養(yang)神,如(ru)木生(sheng)火(huo),所(suo)(suo)以(yi)(yi)假外以(yi)(yi)延精神。漱(shu)水以(yi)(yi)養(yang)精,精之(zhi)所(suo)(suo)以(yi)(yi)不窮,摩火(huo)以(yi)(yi)養(yang)神,神之(zhi)所(suo)(suo)以(yi)(yi)不窮,所(suo)(suo)以(yi)(yi)假內以(yi)(yi)延精神。若(ruo)夫(fu)忘精神而(er)超(chao)生(sheng)者(zhe),吾嘗言之(zhi)矣。

曰:人勤(qin)于(yu)禮者(zhe)(zhe),神不外馳,可以集神;人勤(qin)于(yu)智者(zhe)(zhe),精不外移(yi),可以攝精。仁則(ze)陽而明,可以輕魂(hun);義則(ze)陰而冥,可以御魄(po)。

曰(yue):蜣(qiang)螂轉丸(wan),丸(wan)成而(er)精思(si)(si)之,而(er)有(you)蠕(ru)(ru)白者存丸(wan)中,俄(e)去殼而(er)蟬。彼蜣(qiang)不思(si)(si),彼蠕(ru)(ru)奚白?

曰(yue):庖人(ren)羹蟹(xie)(xie),遺一(yi)足幾上,蟹(xie)(xie)已羹,而遺足尚動。是(shi)生死(si)者,一(yi)氣聚散(san)爾。不生不死(si),而人(ren)橫計曰(yue)生死(si)。

曰:有死(si)立者(zhe),有死(si)坐者(zhe),有死(si)臥者(zhe),有死(si)病者(zhe),有死(si)藥(yao)者(zhe)。等(deng)死(si),無甲乙之(zhi)殊。若(ruo)知道(dao)之(zhi)士,不見(jian)生,故不見(jian)死(si)。

曰:人(ren)之厭(yan)生死(si)超生死(si)者,皆是大(da)患也。譬如化人(ren),若有厭(yan)生死(si)心,超生死(si)心,止名為妖,不名為道。

曰:計生死(si)者,或(huo)曰死(si)己(ji)有,或(huo)曰死(si)己(ji)無,或(huo)曰死(si)己(ji)亦有亦無,或(huo)曰死(si)己(ji)不(bu)(bu)有不(bu)(bu)無。或(huo)曰當喜者,或(huo)曰當懼者,或(huo)曰當任者,或(huo)曰當超(chao)者。愈變識情,馳騖不(bu)(bu)已。殊不(bu)(bu)知我之生死(si),如馬之手(shou),如牛之翼,本無有,復無無。譬如水火雖(sui)犯水火,不(bu)(bu)能燒之,不(bu)(bu)能溺之。

五 鑒

鑒者,心也。

關尹子曰:心(xin)(xin)蔽(bi)吉兇者(zhe),靈鬼(gui)(gui)攝之(zhi)(zhi),心(xin)(xin)蔽(bi)男女者(zhe),淫鬼(gui)(gui)攝之(zhi)(zhi);心(xin)(xin)蔽(bi)幽憂者(zhe),沈鬼(gui)(gui)攝之(zhi)(zhi);心(xin)(xin)蔽(bi)放逸者(zhe),狂鬼(gui)(gui)攝之(zhi)(zhi);心(xin)(xin)蔽(bi)盟詛者(zhe),奇鬼(gui)(gui)攝之(zhi)(zhi);心(xin)(xin)蔽(bi)藥(yao)餌者(zhe),物鬼(gui)(gui)攝之(zhi)(zhi)。如是之(zhi)(zhi)鬼(gui)(gui),或(huo)(huo)(huo)(huo)(huo)以(yi)(yi)(yi)陰為身(shen)(shen)(shen),或(huo)(huo)(huo)(huo)(huo)以(yi)(yi)(yi)幽為身(shen)(shen)(shen),或(huo)(huo)(huo)(huo)(huo)以(yi)(yi)(yi)風(feng)為身(shen)(shen)(shen),或(huo)(huo)(huo)(huo)(huo)以(yi)(yi)(yi)氣(qi)為身(shen)(shen)(shen),或(huo)(huo)(huo)(huo)(huo)以(yi)(yi)(yi)土偶為身(shen)(shen)(shen),或(huo)(huo)(huo)(huo)(huo)以(yi)(yi)(yi)彩畫為身(shen)(shen)(shen),或(huo)(huo)(huo)(huo)(huo)以(yi)(yi)(yi)老畜為身(shen)(shen)(shen),或(huo)(huo)(huo)(huo)(huo)以(yi)(yi)(yi)敗器為身(shen)(shen)(shen)。彼以(yi)(yi)(yi)其(qi)精,此(ci)以(yi)(yi)(yi)其(qi)精,兩精相搏,則神(shen)應之(zhi)(zhi)。為鬼(gui)(gui)所攝者(zhe),或(huo)(huo)(huo)(huo)(huo)解(jie)(jie)(jie)奇事,或(huo)(huo)(huo)(huo)(huo)解(jie)(jie)(jie)異事,或(huo)(huo)(huo)(huo)(huo)解(jie)(jie)(jie)瑞事,其(qi)人傲然(ran)。不(bu)曰鬼(gui)(gui)于躬(gong),惟(wei)曰道于躬(gong),久之(zhi)(zhi),或(huo)(huo)(huo)(huo)(huo)死(si)木,或(huo)(huo)(huo)(huo)(huo)死(si)金,或(huo)(huo)(huo)(huo)(huo)死(si)繩,或(huo)(huo)(huo)(huo)(huo)死(si)井。惟(wei)圣人能神(shen)神(shen)而不(bu)神(shen)于神(shen),役萬物而執其(qi)機(ji),可以(yi)(yi)(yi)會之(zhi)(zhi),可以(yi)(yi)(yi)散(san)之(zhi)(zhi),可以(yi)(yi)(yi)御(yu)之(zhi)(zhi),日(ri)應萬物,其(qi)心(xin)(xin)寂(ji)然(ran)。

曰:無(wu)一(yi)心(xin),五識并馳,心(xin)不(bu)可(ke)一(yi);無(wu)虛心(xin),五行皆具,心(xin)不(bu)可(ke)虛;無(wu)靜(jing)(jing)心(xin),萬化密移,心(xin)不(bu)可(ke)靜(jing)(jing)。借能(neng)(neng)一(yi),則(ze)(ze)二偶之(zhi);借能(neng)(neng)虛,則(ze)(ze)實滿之(zhi);借能(neng)(neng)靜(jing)(jing),則(ze)(ze)動搖之(zhi)。惟圣人(ren)能(neng)(neng)斂萬有(you)(you)于一(yi)息,無(wu)有(you)(you)一(yi)物(wu)可(ke)役我之(zhi)明徹;散(san)一(yi)息于萬有(you)(you),無(wu)有(you)(you)一(yi)物(wu)可(ke)間吾之(zhi)云為。

曰(yue):火千(qian)(qian)年俄可滅(mie),識千(qian)(qian)年俄可去(qu)。

曰:流(liu)(liu)者(zhe)(zhe)舟也(ye),所(suo)(suo)(suo)以(yi)流(liu)(liu)之者(zhe)(zhe)是(shi)水非(fei)舟;運(yun)者(zhe)(zhe)車也(ye),所(suo)(suo)(suo)以(yi)運(yun)之者(zhe)(zhe)是(shi)牛(niu)非(fei)車;思者(zhe)(zhe)心也(ye),所(suo)(suo)(suo)以(yi)思之者(zhe)(zhe)是(shi)意非(fei)心。不知所(suo)(suo)(suo)以(yi)然(ran)而(er)(er)然(ran),惟(wei)不知所(suo)(suo)(suo)以(yi)然(ran)而(er)(er)然(ran),故其(qi)來(lai)無從,其(qi)往(wang)無在。其(qi)來(lai)無從,其(qi)往(wang)無在,故能(neng)與(yu)天地本原,不古不今。

曰:知(zhi)心無(wu)(wu)物(wu)(wu)(wu)(wu),則知(zhi)物(wu)(wu)(wu)(wu)無(wu)(wu)物(wu)(wu)(wu)(wu),知(zhi)物(wu)(wu)(wu)(wu)無(wu)(wu)物(wu)(wu)(wu)(wu),則知(zhi)道無(wu)(wu)物(wu)(wu)(wu)(wu),知(zhi)道無(wu)(wu)物(wu)(wu)(wu)(wu),故不遵卓絕之(zhi)行,不驚(jing)微妙之(zhi)言。

曰:物我交(jiao),心生(sheng)(sheng);兩木摩,火(huo)生(sheng)(sheng)。不(bu)(bu)可(ke)謂(wei)(wei)之在(zai)我,不(bu)(bu)可(ke)謂(wei)(wei)之在(zai)彼,不(bu)(bu)可(ke)謂(wei)(wei)之非我,不(bu)(bu)可(ke)謂(wei)(wei)之非彼,執而彼我之則愚。

曰:無恃爾(er)所謂(wei)利(li)害(hai)是(shi)非(fei),爾(er)所謂(wei)利(li)害(hai)是(shi)非(fei)者,果(guo)得利(li)害(hai)是(shi)非(fei)之乎?圣人方且不識不知,而(er)況于爾(er)。

曰:夜之(zhi)(zhi)所(suo)夢,或長于(yu)夜。心無時生于(yu)齊(qi)者,心之(zhi)(zhi)所(suo)見皆(jie)齊(qi)國也,既而之(zhi)(zhi)宋之(zhi)(zhi)楚之(zhi)(zhi)晉之(zhi)(zhi)梁,心之(zhi)(zhi)所(suo)存各異心無方。

曰:善(shan)弓者師(shi)弓不(bu)師(shi)羿,善(shan)舟者師(shi)舟不(bu)師(shi) ? ,善(shan)心者師(shi)心不(bu)師(shi)圣(sheng)。

曰(yue):是(shi)非好丑,成敗盈虛,造物者運矣(yi),皆因私識(shi)(shi)(shi)執(zhi)之(zhi)而(er)有(you),于是(shi)以(yi)無(wu)遣之(zhi)猶(you)(you)存,以(yi)非有(you)非無(wu)遣之(zhi)猶(you)(you)存,無(wu)曰(yue)莫莫爾(er)無(wu)曰(yue)渾渾爾(er)猶(you)(you)存。譬猶(you)(you)昔游再到,記憶(yi)宛(wan)然,此(ci)(ci)不可忘(wang)不可遣。善去識(shi)(shi)(shi)者,變(bian)(bian)識(shi)(shi)(shi)為智(zhi)。變(bian)(bian)識(shi)(shi)(shi)為智(zhi)之(zhi)說,汝知(zhi)之(zhi)乎?曰(yue):想(xiang)如(ru)思鬼,心栗思盜,心怖曰(yue)識(shi)(shi)(shi)。如(ru)認黍為稷,認玉為石(shi)者,浮游罔象,無(wu)所底止。譬睹奇物,生奇物想(xiang),生奇物識(shi)(shi)(shi)。此(ci)(ci)想(xiang)此(ci)(ci)識(shi)(shi)(shi),根不在(zai)我。譬如(ru)今日,今日而(er)已,至(zhi)于來(lai)日想(xiang)識(shi)(shi)(shi)殊未(wei)可卜,及至(zhi)來(lai)日,紛(fen)紛(fen)想(xiang)識(shi)(shi)(shi),皆緣有(you)生,曰(yue)想(xiang)曰(yue)識(shi)(shi)(shi)。

譬如犀牛望(wang)月(yue),月(yue)形入(ru)角(jiao),特因識(shi)生,始有月(yue)形,而彼真(zhen)月(yue),初不在角(jiao),胸中(zhong)之(zhi)天(tian)地萬物(wu)亦然。知此(ci)說者,外不見物(wu),內不見情。

曰(yue):物(wu)生于(yu)土(tu),終(zhong)變于(yu)土(tu),事生于(yu)意,終(zhong)變于(yu)意。知夫惟意,則(ze)俄(e)是之(zhi),俄(e)非之(zhi),俄(e)善之(zhi),俄(e)惡(e)之(zhi)。意有(you)變,心(xin)無變,意有(you)覺,心(xin)無覺。惟一我心(xin),則(ze)意者,塵(chen)往來爾,事者,欻起(qi)滅爾。吾心(xin)有(you)大常者存(cun)。曰(yue):情生于(yu)心(xin),心(xin)生于(yu)性(xing)。情波(bo)也,心(xin)流(liu)也,性(xing)水也。來干(gan)我者,如石火頃,以性(xing)受之(zhi),則(ze)心(xin)不生物(wu)浮(fu)浮(fu)然。

曰:賢愚(yu)(yu)真偽,有(you)識(shi)(shi)者(zhe),有(you)不識(shi)(shi)者(zhe)。彼雖有(you)賢愚(yu)(yu),彼雖有(you)真偽,而謂之(zhi)賢愚(yu)(yu)真偽者(zhe),系(xi)我之(zhi)識(shi)(shi)。知夫皆識(shi)(shi)所成,故(gu)雖真者(zhe),亦(yi)偽之(zhi)。

曰:心(xin)(xin)(xin)(xin)感物(wu)(wu),不(bu)(bu)生心(xin)(xin)(xin)(xin)生情,物(wu)(wu)交心(xin)(xin)(xin)(xin),不(bu)(bu)生物(wu)(wu)生識(shi)。物(wu)(wu)尚非真(zhen);何(he)況于識(shi);識(shi)尚非真(zhen),何(he)況于情。而(er)彼妄(wang)人(ren),于至(zhi)無(wu)中(zhong),執以(yi)為(wei)有(you);于至(zhi)變中(zhong),執以(yi)為(wei)常。一(yi)情認之(zhi)(zhi)(zhi),積為(wei)萬情;萬情認之(zhi)(zhi)(zhi),積為(wei)萬物(wu)(wu)。物(wu)(wu)來(lai)無(wu)窮,我心(xin)(xin)(xin)(xin)有(you)際,故我之(zhi)(zhi)(zhi)良心(xin)(xin)(xin)(xin)受制于情,我之(zhi)(zhi)(zhi)本(ben)情受制于物(wu)(wu)。可(ke)(ke)使之(zhi)(zhi)(zhi)去,可(ke)(ke)使之(zhi)(zhi)(zhi)來(lai),而(er)彼去來(lai),初(chu)不(bu)(bu)在我。造化役之(zhi)(zhi)(zhi),固無(wu)休息。殊不(bu)(bu)知天(tian)(tian)地(di)雖大,能(neng)(neng)役有(you)形(xing)(xing),而(er)不(bu)(bu)能(neng)(neng)役無(wu)形(xing)(xing);陰(yin)陽雖妙,能(neng)(neng)役有(you)氣(qi)(qi),而(er)不(bu)(bu)能(neng)(neng)役無(wu)氣(qi)(qi)。心(xin)(xin)(xin)(xin)之(zhi)(zhi)(zhi)所(suo)(suo)之(zhi)(zhi)(zhi),則(ze)氣(qi)(qi)從之(zhi)(zhi)(zhi),氣(qi)(qi)之(zhi)(zhi)(zhi)所(suo)(suo)之(zhi)(zhi)(zhi),則(ze)形(xing)(xing)應之(zhi)(zhi)(zhi)。猶(you)如太虛(xu)于一(yi)碗中(zhong)變成(cheng)萬物(wu)(wu),而(er)彼一(yi)碗不(bu)(bu)名(ming)太虛(xu)。我之(zhi)(zhi)(zhi)一(yi)心(xin)(xin)(xin)(xin),能(neng)(neng)變為(wei)氣(qi)(qi),能(neng)(neng)變為(wei)形(xing)(xing),而(er)我之(zhi)(zhi)(zhi)心(xin)(xin)(xin)(xin)無(wu)氣(qi)(qi)無(wu)形(xing)(xing)。知夫(fu)我之(zhi)(zhi)(zhi)一(yi)心(xin)(xin)(xin)(xin)無(wu)氣(qi)(qi)無(wu)形(xing)(xing),則(ze)天(tian)(tian)地(di)陰(yin)陽不(bu)(bu)能(neng)(neng)役之(zhi)(zhi)(zhi)。

曰:人之平日,目忽見非常之物者,皆精有所結而使之然。人之病日,目忽見非常之物者,皆心有所歉而使之然。茍知吾心能于無中示有,則知吾心能于有中示無,但不信之,自然不神。或曰厥識既昏,孰能不信。我應之曰:如捕蛇師,心不怖蛇,彼雖夢蛇,而不怖畏。故黃帝曰:‘道無鬼神,獨往獨來。’

曰:我(wo)(wo)之(zhi)思慮日變,有使之(zhi)者(zhe),非我(wo)(wo)也,命也。茍知惟命,外不見我(wo)(wo),內不見心(xin)。

曰:譬如(ru)兩(liang)目,能見天地萬物,暫時回光,一(yi)時不(bu)見。

曰:目視(shi)雕琢者(zhe)明愈(yu)傷,耳聞交響者(zhe)聰(cong)愈(yu)傷,心思(si)元妙者(zhe)心愈(yu)傷。

曰:勿以(yi)(yi)(yi)(yi)我(wo)心(xin)揆彼(bi),當以(yi)(yi)(yi)(yi)彼(bi)心(xin)揆彼(bi)。知此說者可(ke)(ke)以(yi)(yi)(yi)(yi)周事,可(ke)(ke)以(yi)(yi)(yi)(yi)行德,可(ke)(ke)以(yi)(yi)(yi)(yi)貫(guan)道(dao),可(ke)(ke)以(yi)(yi)(yi)(yi)交人,可(ke)(ke)以(yi)(yi)(yi)(yi)忘我(wo)。

曰:天下之(zhi)理,小不(bu)制(zhi)(zhi)(zhi)而至于大,大不(bu)制(zhi)(zhi)(zhi)而至于不(bu)可(ke)制(zhi)(zhi)(zhi),故能制(zhi)(zhi)(zhi)一(yi)情者(zhe),可(ke)以成德,能忘(wang)一(yi)情者(zhe),可(ke)以契(qi)道。

六 匕

匕者,食(shi)也(ye);食(shi)者,形也(ye)。

關尹(yin)子曰:世之(zhi)(zhi)人(ren)(ren),以(yi)我(wo)(wo)思(si)異(yi)(yi)彼(bi)思(si)彼(bi)思(si)異(yi)(yi)我(wo)(wo)思(si)分(fen)人(ren)(ren)我(wo)(wo)者(zhe)(zhe),殊不知(zhi)夢(meng)中(zhong)(zhong)人(ren)(ren)亦(yi)我(wo)(wo)思(si)異(yi)(yi)彼(bi)思(si)。彼(bi)思(si)異(yi)(yi)我(wo)(wo)思(si),孰(shu)(shu)(shu)為(wei)我(wo)(wo),孰(shu)(shu)(shu)為(wei)人(ren)(ren)。世之(zhi)(zhi)人(ren)(ren),以(yi)我(wo)(wo)痛(tong)(tong)(tong)異(yi)(yi)彼(bi)痛(tong)(tong)(tong)彼(bi)痛(tong)(tong)(tong)異(yi)(yi)我(wo)(wo)痛(tong)(tong)(tong)分(fen)人(ren)(ren)我(wo)(wo)者(zhe)(zhe),殊不知(zhi)夢(meng)中(zhong)(zhong)人(ren)(ren)亦(yi)我(wo)(wo)痛(tong)(tong)(tong)異(yi)(yi)彼(bi)痛(tong)(tong)(tong),彼(bi)痛(tong)(tong)(tong)異(yi)(yi)我(wo)(wo)痛(tong)(tong)(tong),孰(shu)(shu)(shu)為(wei)我(wo)(wo),孰(shu)(shu)(shu)為(wei)人(ren)(ren)。爪發不痛(tong)(tong)(tong),手足不思(si),亦(yi)我(wo)(wo)也,豈(qi)可(ke)以(yi)思(si)痛(tong)(tong)(tong)異(yi)(yi)之(zhi)(zhi)。世之(zhi)(zhi)人(ren)(ren),以(yi)獨見(jian)(jian)者(zhe)(zhe)為(wei)夢(meng),同(tong)(tong)見(jian)(jian)者(zhe)(zhe)為(wei)覺(jue),殊不知(zhi)精之(zhi)(zhi)所(suo)(suo)結,亦(yi)有(you)一(yi)人(ren)(ren)獨見(jian)(jian)于晝者(zhe)(zhe),神(shen)之(zhi)(zhi)所(suo)(suo)合,亦(yi)有(you)兩人(ren)(ren)同(tong)(tong)夢(meng)于夜者(zhe)(zhe)。二者(zhe)(zhe)皆我(wo)(wo)精神(shen),孰(shu)(shu)(shu)為(wei)夢(meng),孰(shu)(shu)(shu)為(wei)覺(jue)。世之(zhi)(zhi)人(ren)(ren)以(yi)暫見(jian)(jian)者(zhe)(zhe)為(wei)夢(meng),久見(jian)(jian)者(zhe)(zhe)為(wei)覺(jue),殊不知(zhi)暫之(zhi)(zhi)所(suo)(suo)見(jian)(jian)者(zhe)(zhe)陰陽之(zhi)(zhi)碗,久之(zhi)(zhi)所(suo)(suo)見(jian)(jian)者(zhe)(zhe)亦(yi)陰陽之(zhi)(zhi)碗。二者(zhe)(zhe)皆我(wo)(wo)陰陽,孰(shu)(shu)(shu)為(wei)夢(meng),孰(shu)(shu)(shu)為(wei)覺(jue)。

曰:好(hao)仁(ren)者(zhe)多夢(meng)(meng)松柏桃李,好(hao)義者(zhe)多夢(meng)(meng)兵(bing)刀金(jin)鐵,好(hao)禮者(zhe)多夢(meng)(meng)簠簋籩豆,好(hao)智者(zhe)多夢(meng)(meng)江湖川澤,好(hao)信者(zhe)多夢(meng)(meng)山(shan)岳原野。役于五(wu)行(xing),未有(you)不然者(zhe),然夢(meng)(meng)中或(huo)聞某事(shi),或(huo)思某事(shi),夢(meng)(meng)亦隨變,五(wu)行(xing)不可拘。圣人御物以(yi)心(xin),攝心(xin)以(yi)性,則心(xin)同(tong)造化,五(wu)行(xing)亦不可拘。

曰:汝(ru)見蛇首人身者(zhe),牛臂魚鱗(lin)者(zhe),鬼形禽翼者(zhe),汝(ru)勿怪(guai),此(ci)怪(guai)不(bu)及夢,夢怪(guai)不(bu)及覺,有(you)耳有(you)目有(you)手(shou)有(you)臂,怪(guai)尤矣。大(da)言不(bu)能(neng)言,大(da)智不(bu)能(neng)思。

曰:有人(ren)(ren)問于(yu)我曰:‘爾何族(zu)何氏(shi)何名何字(zi)何食何衣(yi)何友何仆何琴何書何古何今?’我時默(mo)然,不(bu)(bu)對一字(zi),或人(ren)(ren)扣之不(bu)(bu)已(yi),我不(bu)(bu)得已(yi)而(er)應(ying)之曰:‘尚自不(bu)(bu)見我,將何為(wei)我所?’

曰:形(xing)(xing)可(ke)分可(ke)合(he)(he),可(ke)延可(ke)隱(yin)。一(yi)夫一(yi)婦(fu),可(ke)生二(er)子(zi),形(xing)(xing)可(ke)分;一(yi)夫一(yi)婦(fu),二(er)人(ren)(ren)成一(yi)子(zi),形(xing)(xing)可(ke)合(he)(he)。食巨勝(sheng)則壽(shou),形(xing)(xing)可(ke)延;夜無月火,人(ren)(ren)不見(jian)我,形(xing)(xing)可(ke)隱(yin)。以(yi)一(yi)碗(wan)(wan)生萬(wan)物,猶棄發可(ke)換,所以(yi)分形(xing)(xing),以(yi)一(yi)碗(wan)(wan)合(he)(he)萬(wan)物,猶破唇可(ke)補,所以(yi)合(he)(he)形(xing)(xing)。以(yi)神存碗(wan)(wan),以(yi)碗(wan)(wan)存形(xing)(xing),所以(yi)延形(xing)(xing),合(he)(he)形(xing)(xing)于神,合(he)(he)神于無,所以(yi)隱(yin)形(xing)(xing)。汝欲知之乎,汝欲為之乎?

曰(yue):無(wu)(wu)有(you)一(yi)物(wu)(wu)不可(ke)(ke)見,則無(wu)(wu)一(yi)物(wu)(wu)非(fei)(fei)吾(wu)之見;無(wu)(wu)有(you)一(yi)物(wu)(wu)不可(ke)(ke)聞,則無(wu)(wu)一(yi)物(wu)(wu)非(fei)(fei)吾(wu)之聞。五(wu)物(wu)(wu)可(ke)(ke)以養形,無(wu)(wu)一(yi)物(wu)(wu)非(fei)(fei)吾(wu)之形;五(wu)味可(ke)(ke)以養氣,無(wu)(wu)一(yi)物(wu)(wu)非(fei)(fei)吾(wu)之氣。是故吾(wu)之形氣,天地(di)萬(wan)物(wu)(wu)。

曰(yue):耕夫(fu)習牛則(ze)獷,獵夫(fu)習虎則(ze)勇(yong),漁夫(fu)習水則(ze)沈,戰夫(fu)習馬則(ze)健。萬物可為(wei)我,我之(zhi)一身,內變蟯(rao)蛔,外烝虱(shi)蚤,瘕則(ze)龜魚, ? 則(ze)鼠螘,我可為(wei)萬物。

曰:我之為我,如(ru)灰(hui)中金(jin)(jin),而不若礦(kuang)砂之金(jin)(jin)。破礦(kuang)得金(jin)(jin),淘沙得金(jin)(jin),揚(yang)灰(hui)終身,無得金(jin)(jin)者。

曰(yue):一蜂至(zhi)微(wei),亦(yi)能游(you)觀乎天地;一蝦至(zhi)微(wei),亦(yi)能放肆乎大海。

曰(yue):土偶之成也,有(you)貴有(you)賤(jian),有(you)士有(you)女。其質土,其壞土人哉。

曰:目自(zi)觀目,無(wu)色;耳自(zi)聽耳,無(wu)聲(sheng);舌自(zi)嘗舌,無(wu)味;心自(zi)揆心,無(wu)物。眾人(ren)逐于(yu)外,賢人(ren)執于(yu)內,圣人(ren)皆偽之(zhi)。

曰:我身五(wu)行(xing)(xing)之碗,而五(wu)行(xing)(xing)之碗,其(qi)性(xing)一(yi)物,借如一(yi)所,可(ke)(ke)以取水(shui),可(ke)(ke)以取火,可(ke)(ke)以生木(mu),可(ke)(ke)以凝金,可(ke)(ke)以變(bian)土。其(qi)性(xing)含(han)攝(she),元無差殊。故羽蟲(chong)盛(sheng)者(zhe),毛(mao)蟲(chong)不育,毛(mao)蟲(chong)盛(sheng)者(zhe),鱗蟲(chong)不育。知五(wu)行(xing)(xing)互用者(zhe),可(ke)(ke)以忘我。

曰:枯龜無我(wo)(wo),能(neng)見大(da)知(zhi);磁(ci)石無我(wo)(wo),能(neng)見大(da)力(li);鐘鼓無我(wo)(wo),能(neng)見大(da)音;舟車(che)無我(wo)(wo),能(neng)見遠行。故我(wo)(wo)一身(shen),雖有智(zhi)有力(li),有行有音,未嘗有我(wo)(wo)。

曰:蜮射影能(neng)斃我,知(zhi)夫無知(zhi)者亦我,則溥天之下,我無不在。

曰:心(xin)憶者猶(you)忘(wang)饑,心(xin)忿者猶(you)忘(wang)寒,心(xin)養(yang)(yang)者猶(you)忘(wang)病,心(xin)激者猶(you)忘(wang)痛。茍吸碗以(yi)養(yang)(yang)其和(he),孰(shu)(shu)能(neng)饑之(zhi);存(cun)神以(yi)滋其暖(nuan),孰(shu)(shu)能(neng)寒之(zhi);養(yang)(yang)五(wu)藏以(yi)五(wu)行,則無傷也,孰(shu)(shu)能(neng)病之(zhi);歸五(wu)藏于五(wu)行,則無知也,孰(shu)(shu)則痛之(zhi)。

曰:人無(wu)以(yi)無(wu)知無(wu)為(wei)者為(wei)無(wu)我(wo)(wo)。雖有(you)知有(you)為(wei),不害其(qi)為(wei)無(wu)我(wo)(wo)。譬如火(huo)也(ye),躁動不停,未嘗有(you)我(wo)(wo)。

七 釜

釜者,化也。

關(guan)尹子曰:道(dao)(dao)(dao)本(ben)(ben)至(zhi)無,以(yi)(yi)(yi)(yi)事歸(gui)道(dao)(dao)(dao)者(zhe)(zhe),得(de)之(zhi)(zhi)(zhi)(zhi)(zhi)一(yi)(yi)息(xi);事本(ben)(ben)至(zhi)有(you)(you),以(yi)(yi)(yi)(yi)道(dao)(dao)(dao)運事者(zhe)(zhe),周(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)百為(wei)。得(de)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)尊(zun)者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)輔世,得(de)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)獨者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)立我(wo)(wo)。知(zhi)(zhi)(zhi)道(dao)(dao)(dao)非時(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)所能(neng)拘者(zhe)(zhe),能(neng)以(yi)(yi)(yi)(yi)一(yi)(yi)日(ri)為(wei)百年,能(neng)以(yi)(yi)(yi)(yi)百年為(wei)一(yi)(yi)日(ri);知(zhi)(zhi)(zhi)道(dao)(dao)(dao)非方之(zhi)(zhi)(zhi)(zhi)(zhi)所能(neng)礙(ai)者(zhe)(zhe),能(neng)以(yi)(yi)(yi)(yi)一(yi)(yi)里為(wei)百里,能(neng)以(yi)(yi)(yi)(yi)百里為(wei)一(yi)(yi)里;知(zhi)(zhi)(zhi)道(dao)(dao)(dao)無氣能(neng)運有(you)(you)氣者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)召風雨;知(zhi)(zhi)(zhi)道(dao)(dao)(dao)無形能(neng)變有(you)(you)形者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)易鳥(niao)獸。得(de)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)清者(zhe)(zhe),物(wu)(wu)莫能(neng)累,身輕(qing)矣,可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)騎鳳鶴;得(de)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)渾者(zhe)(zhe),物(wu)(wu)莫能(neng)溺,身冥矣,可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)席蛟鯨。有(you)(you)即(ji)無,無即(ji)有(you)(you)。知(zhi)(zhi)(zhi)此(ci)(ci)道(dao)(dao)(dao)者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)制鬼神(shen);實即(ji)虛(xu),虛(xu)即(ji)實,知(zhi)(zhi)(zhi)此(ci)(ci)道(dao)(dao)(dao)者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)入金石;上即(ji)下,下即(ji)上,知(zhi)(zhi)(zhi)此(ci)(ci)道(dao)(dao)(dao)者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)侍星辰(chen);古即(ji)今,今即(ji)古,知(zhi)(zhi)(zhi)此(ci)(ci)道(dao)(dao)(dao)者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)卜(bu)龜(gui)筮;人(ren)(ren)即(ji)我(wo)(wo),我(wo)(wo)即(ji)人(ren)(ren),知(zhi)(zhi)(zhi)此(ci)(ci)道(dao)(dao)(dao)者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)窺(kui)他人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)肺肝;物(wu)(wu)即(ji)我(wo)(wo),我(wo)(wo)即(ji)物(wu)(wu),知(zhi)(zhi)(zhi)此(ci)(ci)道(dao)(dao)(dao)者(zhe)(zhe),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)成腹中之(zhi)(zhi)(zhi)(zhi)(zhi)龍虎。知(zhi)(zhi)(zhi)象由心變,以(yi)(yi)(yi)(yi)此(ci)(ci)觀心,可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)成女(nv)嬰;知(zhi)(zhi)(zhi)碗(wan)由心生,以(yi)(yi)(yi)(yi)此(ci)(ci)吸神(shen),可(ke)(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)成爐冶。以(yi)(yi)(yi)(yi)此(ci)(ci)勝(sheng)物(wu)(wu),虎豹(bao)可(ke)(ke)(ke)(ke)(ke)伏;以(yi)(yi)(yi)(yi)此(ci)(ci)同(tong)物(wu)(wu),水(shui)火可(ke)(ke)(ke)(ke)(ke)入。惟有(you)(you)道(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)能(neng)為(wei)之(zhi)(zhi)(zhi)(zhi)(zhi),亦(yi)能(neng)能(neng)之(zhi)(zhi)(zhi)(zhi)(zhi)而不為(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)。

曰:人之(zhi)(zhi)力,有可以奪天地造化(hua)者(zhe)(zhe),如冬起雷,夏(xia)造 ? 。死(si)尸能(neng)行,枯木能(neng)華(hua),豆中攝(she)鬼,杯中釣魚(yu),畫門可開,土(tu)鬼可語,皆(jie)純(chun)碗(wan)(wan)(wan)所(suo)為(wei),故能(neng)化(hua)萬物,今之(zhi)(zhi)情情不(bu)停,亦碗(wan)(wan)(wan)所(suo)為(wei)。而碗(wan)(wan)(wan)之(zhi)(zhi)為(wei)物,有合(he)(he)有散(san),我之(zhi)(zhi)所(suo)以行碗(wan)(wan)(wan)者(zhe)(zhe),本未嘗合(he)(he),亦未嘗散(san),有合(he)(he)者(zhe)(zhe)生,有散(san)者(zhe)(zhe)死(si)。彼未嘗合(he)(he)未嘗散(san)者(zhe)(zhe),無生無死(si),客有去來,郵常自若。

曰:有(you)誦祝(zhu)者(zhe),有(you)事神(shen)者(zhe),有(you)墨(mo)字者(zhe),有(you)變指者(zhe),皆(jie)可以役神(shen)御(yu)碗,變化萬物。惟不(bu)誠之(zhi)人,難于自信,而(er)易于信物,故假此為之(zhi),茍知惟誠,有(you)不(bu)待彼而(er)然者(zhe)。

曰:人之一(yi)呼一(yi)吸(xi),日行四(si)十萬(wan)里(li),化可謂速(su)矣(yi),惟(wei)圣人不(bu)存不(bu)變。

曰:青鸞(luan)子千歲而千歲化,桃子五仕而心五化。圣人賓事去物,豈不欲建立于世哉。有(you)形數者懼化之不可(ke)知也。

曰(yue):萬(wan)物變(bian)遷,雖互隱(yin)見(jian),氣一(yi)而(er)已,惟圣(sheng)人知一(yi)而(er)不化。

曰:爪之(zhi)(zhi)生,發之(zhi)(zhi)長(chang),榮衛(wei)之(zhi)(zhi)行(xing),無頃刻止。眾人皆見之(zhi)(zhi)于著,不能(neng)見之(zhi)(zhi)于微,賢人見之(zhi)(zhi)于微,而不能(neng)任化。圣人任化,所以無化。

曰:室中有常見(jian)聞矣,既而之(zhi)門之(zhi)鄰(lin)之(zhi)里(li)之(zhi)黨,既而之(zhi)郊之(zhi)山之(zhi)川,見(jian)聞各異,好(hao)惡隨之(zhi),和競從(cong)之(zhi),得失成之(zhi),是以圣人動(dong)止有戒。

曰:譬如大(da)海,變化億(yi)萬蛟魚,水一而已(yi)。我之與物(wu),蓊(weng)然蔚然,在大(da)化中(zhong),性一而已(yi)。知夫性一者,無人無我無死無生。

曰:天(tian)下之理,是或(huo)化為(wei)非,非或(huo)化為(wei)是,恩或(huo)化為(wei)仇,仇或(huo)化為(wei)恩,是以(yi)圣(sheng)人居常慮(lv)變。

曰:人(ren)之(zhi)(zhi)(zhi)少(shao)也,當(dang)佩乎父兄之(zhi)(zhi)(zhi)教(jiao);人(ren)之(zhi)(zhi)(zhi)壯(zhuang)也,當(dang)達乎朋友之(zhi)(zhi)(zhi)箴;人(ren)之(zhi)(zhi)(zhi)老也,當(dang)警乎少(shao)壯(zhuang)之(zhi)(zhi)(zhi)說。萬化雖移,不能厄我。

曰:天(tian)下(xia)之(zhi)(zhi)理(li)輕(qing)者(zhe)(zhe)易(yi)化(hua),重(zhong)者(zhe)(zhe)難化(hua)。譬(pi)如風云須臾變(bian)滅,金玉之(zhi)(zhi)性歷(li)久不渝。人之(zhi)(zhi)輕(qing)明者(zhe)(zhe),能與造(zao)化(hua)俱化(hua)而不留(liu),殆有未嘗化(hua)者(zhe)(zhe)存(cun)。

曰(yue):二(er)幼相(xiang)(xiang)(xiang)好,及其壯也(ye),相(xiang)(xiang)(xiang)遇則不(bu)相(xiang)(xiang)(xiang)識;二(er)壯相(xiang)(xiang)(xiang)好,及其老也(ye),相(xiang)(xiang)(xiang)遇則不(bu)相(xiang)(xiang)(xiang)識。如雀鴿鷹鳩之化,無昔無今(jin)。

八 籌

籌者,物也。

關尹子曰:古之善揲(she)蓍灼龜者(zhe),能于(yu)今(jin)中(zhong)(zhong)示(shi)(shi)(shi)(shi)古,古中(zhong)(zhong)示(shi)(shi)(shi)(shi)今(jin),高中(zhong)(zhong)示(shi)(shi)(shi)(shi)下,下中(zhong)(zhong)示(shi)(shi)(shi)(shi)高,小(xiao)中(zhong)(zhong)示(shi)(shi)(shi)(shi)大,大中(zhong)(zhong)示(shi)(shi)(shi)(shi)小(xiao),一中(zhong)(zhong)示(shi)(shi)(shi)(shi)多,多中(zhong)(zhong)示(shi)(shi)(shi)(shi)一,人(ren)中(zhong)(zhong)示(shi)(shi)(shi)(shi)物(wu)(wu),物(wu)(wu)中(zhong)(zhong)示(shi)(shi)(shi)(shi)人(ren),我中(zhong)(zhong)示(shi)(shi)(shi)(shi)彼,彼中(zhong)(zhong)示(shi)(shi)(shi)(shi)我。是(shi)道也(ye),其(qi)(qi)(qi)來無(wu)今(jin),其(qi)(qi)(qi)往無(wu)古,其(qi)(qi)(qi)高無(wu)蓋,其(qi)(qi)(qi)低無(wu)載,其(qi)(qi)(qi)大無(wu)外(wai),其(qi)(qi)(qi)小(xiao)無(wu)內,其(qi)(qi)(qi)外(wai)無(wu)物(wu)(wu),其(qi)(qi)(qi)內無(wu)人(ren),其(qi)(qi)(qi)近無(wu)我,其(qi)(qi)(qi)遠(yuan)無(wu)彼。不(bu)可析,不(bu)可合(he),不(bu)可喻,不(bu)可思。惟其(qi)(qi)(qi)渾淪,所(suo)以為道。

曰:水潛(qian),故蘊為五(wu)(wu)精(jing);火飛,故達為五(wu)(wu)臭;木茂(mao),故華為五(wu)(wu)色;金堅,故實為五(wu)(wu)聲;土和,故滋為五(wu)(wu)味。其(qi)(qi)常(chang)五(wu)(wu),其(qi)(qi)變不(bu)(bu)(bu)可(ke)計,其(qi)(qi)物(wu)(wu)五(wu)(wu),其(qi)(qi)雜(za)不(bu)(bu)(bu)可(ke)計。然則萬(wan)物(wu)(wu)在天地間,不(bu)(bu)(bu)可(ke)執(zhi)謂(wei)(wei)之(zhi)萬(wan),不(bu)(bu)(bu)可(ke)執(zhi)謂(wei)(wei)之(zhi)五(wu)(wu),不(bu)(bu)(bu)可(ke)執(zhi)謂(wei)(wei)之(zhi)一,不(bu)(bu)(bu)可(ke)執(zhi)謂(wei)(wei)之(zhi)非(fei)(fei)萬(wan),不(bu)(bu)(bu)可(ke)執(zhi)謂(wei)(wei)之(zhi)非(fei)(fei)五(wu)(wu),不(bu)(bu)(bu)可(ke)執(zhi)謂(wei)(wei)之(zhi)非(fei)(fei)一。或合(he)之(zhi),或離(li)之(zhi),以此(ci)必形,以此(ci)必數(shu),以此(ci)必氣(qi),徒(tu)自勞爾。物(wu)(wu)不(bu)(bu)(bu)知(zhi)我,我不(bu)(bu)(bu)知(zhi)物(wu)(wu)。

曰(yue):即吾(wu)心(xin)(xin)(xin)中可(ke)作(zuo)萬(wan)物(wu)(wu),蓋心(xin)(xin)(xin)有所之(zhi)(zhi),則愛從之(zhi)(zhi),愛從之(zhi)(zhi),則精從之(zhi)(zhi)。蓋心(xin)(xin)(xin)有所結,先凝為水。心(xin)(xin)(xin)慕物(wu)(wu)涎(xian)出,心(xin)(xin)(xin)悲物(wu)(wu)淚出,心(xin)(xin)(xin)愧物(wu)(wu)汗出。無(wu)暫而(er)不久(jiu),無(wu)久(jiu)而(er)不變。水生(sheng)(sheng)木,木生(sheng)(sheng)火,火生(sheng)(sheng)土(tu),土(tu)生(sheng)(sheng)金,金生(sheng)(sheng)水,相(xiang)攻相(xiang)克(ke),不可(ke)勝數。嬰兒姹女,金樓絳宮,青蛟(jiao)白虎,寶鼎紅(hong)爐,皆(jie)此物(wu)(wu),有非此物(wu)(wu)存者。

曰:鳥獸俄呦呦,俄旬(xun)旬(xun),俄逃(tao)逃(tao);草(cao)木俄茁(zhuo)茁(zhuo),俄停停,俄蕭蕭。天(tian)地不(bu)能留(liu),圣(sheng)人(ren)不(bu)能系。有(you)運者(zhe)存焉爾。有(you)之(zhi)在(zai)(zai)彼,無(wu)之(zhi)在(zai)(zai)此,鼓不(bu)桴則不(bu)鳴,偶之(zhi)在(zai)(zai)彼,奇之(zhi)在(zai)(zai)此,桴不(bu)手(shou)則不(bu)擊。

曰:均一物(wu)(wu)也,眾人(ren)惑(huo)其(qi)名(ming),見(jian)物(wu)(wu)不見(jian)道(dao),賢人(ren)析其(qi)理,見(jian)道(dao)不見(jian)物(wu)(wu),圣人(ren)合其(qi)天,不見(jian)道(dao)不見(jian)物(wu)(wu)。一道(dao)皆(jie)道(dao),不執之即(ji)道(dao),執之即(ji)物(wu)(wu)。

曰:知物(wu)之偽者,不必(bi)去物(wu)。譬如見土牛(niu)木馬,雖情存牛(niu)馬之名(ming),而心忘牛(niu)馬之實(shi)。

九 藥

藥者,雜治也。

關尹子曰:勿(wu)輕小事(shi),小隙沈舟,勿(wu)輕小物(wu),小蟲毒(du)身,勿(wu)輕小人(ren)(ren)(ren),小人(ren)(ren)(ren)賊國。能周小事(shi),然(ran)后能成大事(shi),能積小物(wu),然(ran)后能成大物(wu),能善小人(ren)(ren)(ren),然(ran)后能契大人(ren)(ren)(ren)。天既無可(ke)必者人(ren)(ren)(ren),人(ren)(ren)(ren)無能必者事(shi)。惟去事(shi)離人(ren)(ren)(ren),則(ze)我(wo)在我(wo),惟可(ke)即可(ke)。未有當(dang)(dang)繁(fan)簡(jian)可(ke),當(dang)(dang)戒忍可(ke),當(dang)(dang)勤(qin)惰可(ke)。

曰:智(zhi)(zhi)之(zhi)極者(zhe)(zhe),知(zhi)智(zhi)(zhi)果(guo)不(bu)足以(yi)(yi)周(zhou)物(wu),故(gu)愚;辨之(zhi)極者(zhe)(zhe),知(zhi)辨果(guo)不(bu)足以(yi)(yi)喻物(wu),故(gu)訥;勇(yong)之(zhi)極者(zhe)(zhe),知(zhi)勇(yong)果(guo)不(bu)足以(yi)(yi)勝物(wu),故(gu)怯。

曰:天(tian)地萬物(wu),無一(yi)(yi)物(wu)是吾(wu)之物(wu)。物(wu)非(fei)我(wo)(wo),物(wu)不(bu)(bu)(bu)得不(bu)(bu)(bu)應(ying);我(wo)(wo)非(fei)我(wo)(wo),我(wo)(wo)不(bu)(bu)(bu)得不(bu)(bu)(bu)養。雖應(ying)物(wu),未嘗有物(wu);雖養我(wo)(wo),未嘗有我(wo)(wo)。勿曰外(wai)物(wu),然(ran)后(hou)外(wai)我(wo)(wo),勿曰外(wai)形,然(ran)后(hou)外(wai)心。道(dao)一(yi)(yi)而已,不(bu)(bu)(bu)可序進。

曰:諦毫末者(zhe)(zhe),不見(jian)天(tian)地之(zhi)大(da);審小(xiao)音者(zhe)(zhe),不聞(wen)雷霆(ting)之(zhi)聲。見(jian)大(da)者(zhe)(zhe)亦不見(jian)小(xiao),見(jian)邇者(zhe)(zhe)亦不見(jian)遠,聞(wen)大(da)者(zhe)(zhe)亦不聞(wen)小(xiao),聞(wen)邇者(zhe)(zhe)亦不聞(wen)遠。圣(sheng)人無(wu)(wu)所(suo)見(jian),故能無(wu)(wu)不見(jian),無(wu)(wu)所(suo)聞(wen),故能無(wu)(wu)不聞(wen)。

曰:目之所見,不(bu)(bu)知其(qi)幾(ji)何,或(huo)愛(ai)(ai)(ai)金,或(huo)愛(ai)(ai)(ai)玉,是執一色為(wei)目也。耳之所聞,不(bu)(bu)知其(qi)幾(ji)何,或(huo)愛(ai)(ai)(ai)鐘,或(huo)愛(ai)(ai)(ai)鼓,是執一聲為(wei)耳也。惟圣(sheng)人(ren)不(bu)(bu)慕之,不(bu)(bu)拒(ju)之,不(bu)(bu)處之。

曰:善今者(zhe)(zhe)可以(yi)行古,善末者(zhe)(zhe)可以(yi)立本(ben)。

曰:狡勝(sheng)(sheng)賊,能(neng)捕賊,勇(yong)勝(sheng)(sheng)虎(hu),能(neng)捕虎(hu)。能(neng)克己,乃(nai)(nai)能(neng)成己,能(neng)勝(sheng)(sheng)物(wu),乃(nai)(nai)能(neng)利物(wu),能(neng)忘道,乃(nai)(nai)能(neng)有道。

曰:?堅,則(ze)物必毀之(zhi),剛斯(si)折矣(yi);刀利(li),則(ze)物必摧之(zhi)。銳斯(si)挫矣(yi)。威鳳以(yi)(yi)難見為(wei)神,是以(yi)(yi)圣人以(yi)(yi)深為(wei)根;走麝以(yi)(yi)遺香不(bu)捕,是以(yi)(yi)圣人以(yi)(yi)約(yue)為(wei)紀。

曰:瓶存二竅(qiao),以(yi)水實之,倒瀉閉一(yi),則(ze)水不(bu)(bu)下,蓋不(bu)(bu)升(sheng)則(ze)不(bu)(bu)降。井(jing)雖千仞,汲之水上,蓋不(bu)(bu)降則(ze)不(bu)(bu)升(sheng)。是以(yi)圣人不(bu)(bu)先物(wu)。

曰:人(ren)之(zhi)有失(shi)(shi)(shi),雖己受(shou)害(hai)于(yu)已失(shi)(shi)(shi)之(zhi)后,久之(zhi),竊議于(yu)未失(shi)(shi)(shi)之(zhi)前。惟其不恃己聰(cong)明而(er)兼人(ren)之(zhi)聰(cong)明,惟其無我而(er)兼天下(xia)之(zhi)我,終身行之(zhi),可以不失(shi)(shi)(shi)。

曰(yue):古今之俗不同,東西南北之俗又不同,至于一(yi)(yi)家(jia)一(yi)(yi)身之善又不同,吾豈執一(yi)(yi)豫格后(hou)世(shi)哉。惟隨時同俗,先機(ji)后(hou)事,捐忿塞(sai)欲,簡(jian)物恕人,權其(qi)輕重,而為之自然,合神不測,契道無方。

曰(yue):有道(dao)交(jiao)者(zhe),有德交(jiao)者(zhe),有事(shi)交(jiao)者(zhe)。道(dao)交(jiao)者(zhe),父(fu)子也,出于(yu)是非(fei)賢愚(yu)之外,故久德交(jiao)者(zhe),則有是非(fei)賢愚(yu)矣。故或(huo)合或(huo)離,事(shi)交(jiao)者(zhe)合則離。

曰(yue)(yue)(yue):勿(wu)以(yi)拙陋,曰(yue)(yue)(yue)道(dao)之(zhi)(zhi)質當樂(le)敏捷;勿(wu)以(yi)愚暗,曰(yue)(yue)(yue)道(dao)之(zhi)(zhi)晦當樂(le)輕明;勿(wu)以(yi)傲(ao)易(yi),曰(yue)(yue)(yue)道(dao)之(zhi)(zhi)高(gao)當樂(le)和同;勿(wu)以(yi)汗(han)漫,曰(yue)(yue)(yue)道(dao)之(zhi)(zhi)廣當樂(le)要急;勿(wu)以(yi)幽憂,曰(yue)(yue)(yue)道(dao)之(zhi)(zhi)寂當樂(le)悅豫。古人(ren)之(zhi)(zhi)言(yan),學(xue)之(zhi)(zhi)多(duo)弊,不可不救。

曰:不可非世(shi)是己,不可卑(bei)人(ren)尊己,不可以輕忽道己,不可以訕謗德己,不可以鄙猥才己。

曰:困天(tian)下(xia)(xia)之(zhi)智者(zhe)不在智而在愚;窮天(tian)下(xia)(xia)之(zhi)辯者(zhe)不在辯而在訥;伏天(tian)下(xia)(xia)之(zhi)勇(yong)者(zhe)不在勇(yong)而在怯。

曰:天不(bu)(bu)能冬蓮春菊,是(shi)以(yi)圣(sheng)人(ren)(ren)(ren)不(bu)(bu)違時,地不(bu)(bu)能洛橘汶(wen)貉(he),是(shi)以(yi)圣(sheng)人(ren)(ren)(ren)不(bu)(bu)違俗,圣(sheng)人(ren)(ren)(ren)不(bu)(bu)能使手步足(zu)握,是(shi)以(yi)圣(sheng)人(ren)(ren)(ren)不(bu)(bu)違我(wo)所長,圣(sheng)人(ren)(ren)(ren)不(bu)(bu)能使魚(yu)飛(fei)鳥(niao)馳,是(shi)以(yi)圣(sheng)人(ren)(ren)(ren)不(bu)(bu)違人(ren)(ren)(ren)所長。夫如是(shi)者,可(ke)(ke)(ke)動可(ke)(ke)(ke)止(zhi),可(ke)(ke)(ke)晦(hui)可(ke)(ke)(ke)明,惟(wei)不(bu)(bu)可(ke)(ke)(ke)拘,所以(yi)為道。

曰(yue):少(shao)(shao)(shao)言者(zhe),不為人所(suo)忌(ji),少(shao)(shao)(shao)行者(zhe),不為人所(suo)短,少(shao)(shao)(shao)智者(zhe),不為人所(suo)勞,少(shao)(shao)(shao)能者(zhe),不為人所(suo)役。

曰:操(cao)之(zhi)(zhi)以誠,行之(zhi)(zhi)以簡,待之(zhi)(zhi)以恕,應之(zhi)(zhi)以默,吾道不窮。

曰:謀之于(yu)事(shi),斷之于(yu)理,作之于(yu)人,成之于(yu)天。事(shi)師于(yu)今,理師于(yu)古,事(shi)同于(yu)人,道獨于(yu)己(ji)。

曰:金玉難(nan)捐(juan),土石易舍(she)。學道之(zhi)士,遇微言妙(miao)行,慎勿執(zhi)之(zhi),是可為(wei)而不可執(zhi),若執(zhi)之(zhi)者,則腹心之(zhi)疾,無藥可療。

曰:人不(bu)明于(yu)急務,而從(cong)事于(yu)多務他務奇務者(zhe),窮困(kun)災厄及之,殊不(bu)知(zhi)道無不(bu)在,不(bu)可舍此(ci)就(jiu)彼。

曰(yue):天下之(zhi)理(li),舍親就(jiu)(jiu)疏(shu),舍本就(jiu)(jiu)末,舍賢就(jiu)(jiu)愚(yu),舍近就(jiu)(jiu)遠,可暫而已,久則害生。

曰(yue)(yue):昔(xi)之論(lun)道者,或(huo)曰(yue)(yue)凝寂,或(huo)曰(yue)(yue)邃深,或(huo)曰(yue)(yue)澄澈,或(huo)曰(yue)(yue)空同,或(huo)曰(yue)(yue)晦冥(ming),慎勿(wu)遇此(ci)而生(sheng)怖退。天下至理,竟(jing)非(fei)(fei)言(yan)意(yi)。茍知非(fei)(fei)言(yan)非(fei)(fei)意(yi)在彼(bi)微言(yan)妙意(yi)之上(shang),乃契(qi)吾說。

曰:圣人大言金玉,小言桔(jie)梗芣衛。用(yong)之(zhi)(zhi)當,桔(jie)梗芣衛生(sheng)之(zhi)(zhi),不(bu)當,金玉斃之(zhi)(zhi)。

曰:言(yan)(yan)某事(shi)者,甲言(yan)(yan)利(li),乙言(yan)(yan)害(hai),丙言(yan)(yan)或利(li)或害(hai),丁言(yan)(yan)俱利(li)俱害(hai),必居一(yi)于(yu)此(ci)矣,喻道(dao)者不言(yan)(yan)。

曰:事(shi)有在,事(shi)言(yan)(yan)有理,道(dao)無(wu)在,道(dao)言(yan)(yan)無(wu)理。知(zhi)(zhi)言(yan)(yan)無(wu)理,則言(yan)(yan)言(yan)(yan)皆道(dao);不知(zhi)(zhi)言(yan)(yan)無(wu)理,雖執至(zhi)言(yan)(yan),為(wei)梗(geng)為(wei)翳。

曰(yue):不(bu)信(xin)(xin)愚(yu)人(ren)(ren)(ren)易(yi)(yi)(yi),不(bu)信(xin)(xin)賢人(ren)(ren)(ren)難(nan)(nan),不(bu)信(xin)(xin)賢人(ren)(ren)(ren)易(yi)(yi)(yi),不(bu)信(xin)(xin)圣人(ren)(ren)(ren)難(nan)(nan),不(bu)信(xin)(xin)一圣人(ren)(ren)(ren)易(yi)(yi)(yi),不(bu)信(xin)(xin)千(qian)圣人(ren)(ren)(ren)難(nan)(nan)。夫(fu)不(bu)信(xin)(xin)千(qian)圣人(ren)(ren)(ren)者,外不(bu)見(jian)人(ren)(ren)(ren),內不(bu)見(jian)我,上不(bu)見(jian)道,下不(bu)見(jian)事。

曰(yue):圣人(ren)言(yan)蒙蒙,所以(yi)使人(ren)聾,圣人(ren)言(yan)冥冥,所以(yi)使人(ren)盲,圣人(ren)言(yan)沈沈,所以(yi)使人(ren)喑(yin)。惟(wei)聾則(ze)不(bu)(bu)(bu)聞(wen)(wen)聲,惟(wei)盲則(ze)不(bu)(bu)(bu)見色,惟(wei)喑(yin)則(ze)不(bu)(bu)(bu)音言(yan)。不(bu)(bu)(bu)聞(wen)(wen)聲者不(bu)(bu)(bu)聞(wen)(wen)道(dao),不(bu)(bu)(bu)聞(wen)(wen)事(shi),不(bu)(bu)(bu)聞(wen)(wen)我;不(bu)(bu)(bu)見色者不(bu)(bu)(bu)見道(dao),不(bu)(bu)(bu)見事(shi),不(bu)(bu)(bu)見我;不(bu)(bu)(bu)音言(yan)者不(bu)(bu)(bu)言(yan)道(dao),不(bu)(bu)(bu)言(yan)事(shi),不(bu)(bu)(bu)言(yan)我。

曰(yue):人(ren)徒(tu)知(zhi)(zhi)偽得之(zhi)中(zhong)有(you)真(zhen)(zhen)(zhen)失(shi),殊不知(zhi)(zhi)真(zhen)(zhen)(zhen)得之(zhi)中(zhong)有(you)真(zhen)(zhen)(zhen)失(shi)。徒(tu)知(zhi)(zhi)偽是之(zhi)中(zhong)有(you)真(zhen)(zhen)(zhen)非,殊不知(zhi)(zhi)真(zhen)(zhen)(zhen)是之(zhi)中(zhong)有(you)真(zhen)(zhen)(zhen)非。

曰:言(yan)(yan)道者(zhe)(zhe)如(ru)(ru)言(yan)(yan)夢。夫言(yan)(yan)夢者(zhe)(zhe)曰如(ru)(ru)此(ci)(ci)金玉、如(ru)(ru)此(ci)(ci)器皿、如(ru)(ru)此(ci)(ci)禽獸(shou),言(yan)(yan)者(zhe)(zhe)能(neng)言(yan)(yan)之,不能(neng)取而(er)與之,聽(ting)者(zhe)(zhe)能(neng)聞之,不能(neng)受而(er)得(de)之。惟善聽(ting)者(zhe)(zhe),不泥(ni)不辨。

曰:圓爾(er)道,方爾(er)德,平爾(er)行,銳爾(er)事。

本(ben)文地址(zhi)://n85e38t.cn/ddjy_28/2904.html.

聲明: 我(wo)們(men)致(zhi)力(li)于保(bao)護作(zuo)者(zhe)(zhe)版權,注重分享,被刊(kan)用文(wen)章因無法核實(shi)真實(shi)出(chu)處(chu),未(wei)能及時與作(zuo)者(zhe)(zhe)取得(de)聯系,或有(you)版權異議的(de),請聯系管理員,我(wo)們(men)會立(li)即處(chu)理,本(ben)站(zhan)部(bu)分文(wen)字與圖片資源來(lai)自(zi)于網絡(luo),轉(zhuan)載是(shi)出(chu)于傳遞(di)更多信息(xi)之目(mu)的(de),若有(you)來(lai)源標注錯(cuo)誤(wu)或侵犯了您的(de)合法權益(yi),請立(li)即通(tong)知(zhi)我(wo)們(men)(管理員郵箱:),情況屬(shu)實(shi),我(wo)們(men)會第一時間予以刪除(chu),并同時向(xiang)您表示歉意(yi),謝謝!

上一篇:

下一篇:

相關文章