地理(li)辨(bian)正
青囊經

上卷

【天(tian)尊(zun)地(di)卑，陽(yang)(yang)奇(qi)陰偶，一六(liu)共(gong)宗(zong)，二(er)七同道，三八(ba)為朋，四(si)九為友，五十同途，辟闔(he)奇(qi)偶， 五兆生(sheng)成，流行終始(shi)。八(ba)體宏布(bu)，子母(mu)分施(shi)，天(tian)地(di)定(ding)位，山澤通氣，雷風相(xiang)(xiang)薄，水火不相(xiang)(xiang)射(she)，中五立極，制臨四(si)方，背一面九，三七居旁，二(er)八(ba)四(si)六(liu)，縱橫紀網。陽(yang)(yang) 以相(xiang)(xiang)陰，陰以含陽(yang)(yang)，陽(yang)(yang)生(sheng)于陰，柔(rou)生(sheng)始(shi)剛，陰德宏濟，陽(yang)(yang)德順昌(chang)。是故陽(yang)(yang)本(ben)陰，陰育(yu)陽(yang)(yang)，天(tian)依(yi)形，地(di)附氣，此之謂(wei)化(hua)始(shi)。】

蔣注：此篇以無形之氣， 為天地之始，而推原道之所從來也，夫陽氣屬天，而實兆于地之中，圣人作易，以明天地之道，皆言陰陽之互為其根而已，天高而尊，地下而卑，然尊者有下濟之 德，卑者有上行之義，一陰一陽，一奇一偶，其數參伍，所以齊一，其形對待，所以往來，天地之匡廓，由此而成，四時之代謝，由此而運，萬物之化育，由此而 胚，夫此陰陽奇偶之道，隨舉一物，無不有之，天地無心，圣人無意，自然流露，而顥其象于河圖，遂有一六共宗，二七同道，三八為朋，四九為友，五十同途之 象，圣人因其象而求其義，以奇者屬陽，有天一天三天五天七天九之名，以偶者為陰，而有地二地四地六地八地十之名，蓋有一必有二，有三必有四，有五必有六， 有七必有六，有七必有八，有九必有十，所謂參伍之數也，此一彼二，此三彼四，此五彼六，此七彼八，此九彼十，此所謂對待之形也，天數與地數各得其五，此所 謂一成之數，而百千萬億無窮之數，由此而推之也，天數地數，各得其五，合二五而成十，蓋有五即有十，猶有一即有二，陰陽自然之道也，故有天之一，即有地之 六，有地之二，即有天之七，有天之三，即有地之八，有地之四，即有天之九，有天之五，即有地之十，此陰陽之數，以參伍而齊一者也，易曰，五位相得，蓋謂此 也，而一六在下，則二七必在上，三八在左，則四九必在右，五居中，則十亦居中，此陰陽之數，對待而往來者也，易曰，五位相得，而各有合，蓋謂此也，以其參 伍而齊一，故一奇一偶燦然而不棼，以其對待而往來，故奇偶之間，而一闔一辟，潛然而自應，此生成之所從也，天一生水，而地六成之，地二生火，而天七成之， 天三生木，而地八成之，地四生金，而天九成之，天五生土，而地十成之，一生一成，皆陰陽交媾之妙，二氣相交，而五行兆焉，降于九天之上，升于九地之下，周 流六虛，無有休息，始而終，終而復始，無一息流行，則無一息不交媾，當其無而其體渾然已成，當其有而其體秩然有象，圣人因河圖之象數，而卦體立焉，夫河圖 止有四象，而卦上成八體十何也，蓋一畫成爻，爻者交也，太始之氣，止有一陽，是名太陽，太陽一交，而成太陰，是曰兩儀，太陽太陰再交，而成少陰少陽，并太 陽太陰，是曰四象，此河圖之顯象也，蓋即河圖每方二數，析之則有八，此河圖之象隱而顯者也，故卦之八，由于四象，爻之三，由于三交，乾坤二卦為母，六卦為 子，此八卦之子母也，諸卦自為母，三爻為子，此一卦之子母也，以此分施造化，布滿宇宙之間，于是舉陽之干為天，對以陰之坤為地，謂之天地定位，天覆于上， 則地載于下也，此陰陽之一交，而成天地者也，舉陽之艮為山，對以陰之兌為澤，謂之山澤通氣，山載于下，則澤受于上也，舉陽之震為雷，對以陰之巽為風，謂之 雷風相薄，雷發于下，則風動于上也，舉陽之坎為水，對以陰之離為火，謂之水火不相射，水火平衡，形常相隔，而情常相親也，此三陰三陽之各自為交，而生萬物 者也，先賢以此為先天之卦，伏羲所定，本于龍馬負圖而作，實則渾沌初分，天地開辟之象也，四象虛中，而成五位，此中五者，即四象之交位，干之真陽，坤之真 陰，皆無形而為土之形，此土之下為黃泉，皆坤地積陰之氣，此土之上為清虛，皆干天積陽之氣，而土膚之際，平鋪如掌，乃至陰至陽，乾坤交媾之處，水火雷風山 澤，諸凡天地之化機，皆露于此，故中五者，八卦托體儲精，成形顯用之所也，故河圖洛書，同此中五以立極也，河圖雖有四象，而先天陽升陰降，上下初分，未可 謂之四方，自中五立極，而后四極劃然，各正其方矣，有四方之正位，而四維介于其間，于是八方立焉，統中五皇極而為九，分而布之，一起正北，二居西南，三居 正東，四居東南，五復居中，六居西北，七居正西，八居東北，九居正南，謂之九疇，此雖出于洛書，而實與河圖之數符合，天地之理，自然發現，無不同也，布其 位曰，戴九履一，左三右七，二四為肩，六八為足，其八方之位，適與八方之數均齊，圣人即以八卦隸之，而其次序曰，坎一，坤二，震三，巽四，中五，干六，兌 七，艮八，離九，此則四正四維，不易之定位也，數雖起一，而用實首震，蓋成位之后，少陽用事，先天主天，而后天主日，元子繼體代父為政也，易曰，帝出乎 震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎干，勞乎坎，成言乎艮，一二三四五六七八九者，古今之禪代推移，周而復始者也，震巽離坤兌干坎艮者，日月 之出沒，四時之氣機，運行遷謝，循環無端者也，先賢以此為后天之卦，昔者大禹治水，神龜出洛，文王因之作后天之卦，豈伏羲畫卦之時，未有洛書，而大禹衍疇 之時，未有后天卦位耶，竊以為圖書，必出于一時，而先天后天卦位，亦定于一日，伏羲但有卦爻，而文王始系之辭耳，河圖洛書非有二數，先天后天非有二義也， 特先天之卦以陰陽之對待者言，有彼此而無方隅，后天之卦以陰陽之流行者言，則有方隅矣，至其作卦之旨，要在于陰陽之亙根則一也，夫易之道，貴陽賤陰，則陽 當為主，而陰當為輔，而此云陽以相陰者何也？蓋陽之妙，不在于陽，而在于陰，陰中之陽，乃真陽也，故陰為之感，而陽來應之，似乎陰反為君，而陽反為相，此 經言神明之旨也，然陽之所以來應乎陰者，以陰中本自有之，以類相從，故來應耳，豈非陰含陽乎，陰含陽則能生陽矣，一切發生之氣，皆陽司之，則皆自陰出之者 也，剛柔即陰陽，陰陽以氣言，剛柔以質言，易曰：干剛坤柔，又曰：剛柔相摩，八卦相蕩，八卦之中，皆有陰陽，則皆有剛柔，若以陽為剛，以陰為柔，則宜乎剛 生于柔矣，而乃云柔生于剛者何也；無形之氣，陽剛而陰柔，有形之質，陰剛而陽柔，于有形之剛質，又生無形之柔氣，質生氣，氣還生質，故曰柔生于剛也．凡其 所以能為相助，能為包含生生不息，如是者，則以陰之與陽，蓋自有其德也．惟陰之德，能弘大夫陽，以濟陽之施，故陽之德，能親順夫陰，以昌陰之化，此陰陽之 妙，以氣目感，見于河圖洛書，先后天之卦象者如是，由是則可以知天地之道矣．天地之道，陽常本于陰，而陰常育于陽，故天非廓然空虛者為天也，其氣常依于有 形，而無時不下濟，地非塊然不動者為地也，其形常附于元氣，而無時不上升，然則天之氣，常在地下，而地之氣，皆天之氣，陰陽雖曰二氣，止一氣耳，所以生天 地者此氣，所以生萬物者此氣，故曰化始也．
中卷

【天(tian)(tian)(tian)有五(wu)星，地(di)(di)(di)(di)有五(wu)行，天(tian)(tian)(tian)分星宿(su)，地(di)(di)(di)(di)列山川，氣行于(yu)(yu)地(di)(di)(di)(di)，形麗于(yu)(yu)天(tian)(tian)(tian)，因形察氣，以立 人紀(ji)。紫微天(tian)(tian)(tian)極，太(tai)乙之御，君臨四正(zheng)，南面而(er)治，天(tian)(tian)(tian)市東宮，少(shao)微西掖，太(tai)極南垣，旁照(zhao)四極。四七為經(jing)，五(wu)德為緯(wei)，運(yun)斡坤輿，垂光干紀(ji)，七政樞機，流通終 始(shi)。地(di)(di)(di)(di)德上載，天(tian)(tian)(tian)光下(xia)臨，陰用(yong)陽朝，陽用(yong)陰應(ying)，陰陽相(xiang)見，福祿永貞，陰陽相(xiang)乘，禍咎踵門(men)。天(tian)(tian)(tian)之所臨，地(di)(di)(di)(di)之所盛，形止氣蓄，萬物(wu)化(hua)生(sheng)，氣感(gan)而(er)應(ying)，鬼福及人， 是故(gu)天(tian)(tian)(tian)有象，地(di)(di)(di)(di)有形，上下(xia)相(xiang)須而(er)成一體，此之謂化(hua)機。】

蔣(jiang)注：此(ci)(ci)(ci)(ci)篇以(yi)(yi)(yi)(yi)(yi)有(you)(you)(you)(you)(you)形(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象，為(wei)(wei)(wei)(wei)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)化機(ji)(ji)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)指(zhi)示氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)從受也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，上文(wen)既明(ming)河(he)圖(tu)洛書，先天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian) 后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)八(ba)卦(gua)(gua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理(li)，圣(sheng)(sheng)人(ren)作(zuo)易(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)旨盡于(yu)(yu)(yu)(yu)此(ci)(ci)(ci)(ci)，天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)陰(yin)(yin)(yin)(yin)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道亦盡于(yu)(yu)(yu)(yu)此(ci)(ci)(ci)(ci)矣，然(ran)圣(sheng)(sheng)人(ren)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)自作(zuo)易(yi)，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)四(si)(si)(si)象八(ba)卦(gua)(gua)，皆(jie)仰(yang)法于(yu)(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)，故(gu)(gu)(gu)此(ci)(ci)(ci)(ci)篇專指(zhi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)象以(yi)(yi)(yi)(yi)(yi)為(wei)(wei)(wei)(wei)言(yan)，夫(fu)(fu)易(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)八(ba)卦(gua)(gua)，取象于(yu)(yu)(yu)(yu)地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)五(wu) 行(xing)，實(shi)因天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)有(you)(you)(you)(you)(you)五(wu)曜，五(wu)曜凝精(jing)上，而(er)(er)(er)(er)(er)(er)(er)(er)(er)五(wu)行(xing)流(liu)氣(qi)(qi)(qi)(qi)(qi)(qi)于(yu)(yu)(yu)(yu)下(xia)，天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)星(xing)(xing)(xing)(xing)宿(su)，五(wu)曜之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)分光列(lie)(lie)(lie)象者(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)山(shan)川(chuan)(chuan)，五(wu)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)成(cheng)體(ti)結撰(zhuan)者(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，故(gu)(gu)(gu)山(shan)川(chuan)(chuan)非(fei)列(lie)(lie)(lie)宿(su)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)常具列(lie)(lie)(lie)宿(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)形(xing)(xing)(xing)(xing)，觀其(qi)(qi)(qi)(qi)(qi)(qi)(qi)形(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi) 所(suo)(suo)呈，即以(yi)(yi)(yi)(yi)(yi)知(zhi)其(qi)(qi)(qi)(qi)(qi)(qi)(qi)氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)稟，夫(fu)(fu)有(you)(you)(you)(you)(you)是形(xing)(xing)(xing)(xing)，御(yu)是氣(qi)(qi)(qi)(qi)(qi)(qi)，物(wu)(wu)(wu)化自然(ran)，初未及乎(hu)人(ren)事，而(er)(er)(er)(er)(er)(er)(er)(er)(er)圣(sheng)(sheng)人(ren)仰(yang)觀俯察，人(ren)紀從此(ci)(ci)(ci)(ci)立焉(yan)，木(mu)為(wei)(wei)(wei)(wei)歲星(xing)(xing)(xing)(xing)，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)方為(wei)(wei)(wei)(wei)東，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)方為(wei)(wei)(wei)(wei)中央，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)令為(wei)(wei)(wei)(wei)季夏，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)德 為(wei)(wei)(wei)(wei)信，金為(wei)(wei)(wei)(wei)太白(bai)(bai)，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)方為(wei)(wei)(wei)(wei)西，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)令為(wei)(wei)(wei)(wei)秋(qiu)，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)德為(wei)(wei)(wei)(wei)義，水為(wei)(wei)(wei)(wei)辰星(xing)(xing)(xing)(xing)，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)方為(wei)(wei)(wei)(wei)北，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)令為(wei)(wei)(wei)(wei)冬，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)德為(wei)(wei)(wei)(wei)智，洪御(yu)世(shi)宰物(wu)(wu)(wu)，一(yi)(yi)(yi)(yi)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，備言(yan)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)體(ti)，則有(you)(you)(you)(you)(you)七(qi)政(zheng)(zheng)以(yi)(yi)(yi)(yi)(yi)司(si)元化，日(ri)月(yue) 五(wu)星(xing)(xing)(xing)(xing)是也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，有(you)(you)(you)(you)(you)四(si)(si)(si)垣以(yi)(yi)(yi)(yi)(yi)鎮四(si)(si)(si)方，紫(zi)微天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)巿(fu)太微少微是也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，有(you)(you)(you)(you)(you)二十(shi)八(ba)宿(su)以(yi)(yi)(yi)(yi)(yi)分布周(zhou)(zhou)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)，蒼龍七(qi)宿(su)，角亢氏房心尾萁，朱鳥七(qi)宿(su)，井鬼柳星(xing)(xing)(xing)(xing)張翼軫，白(bai)(bai)虎七(qi)宿(su)，奎婁(lou)(lou)胃昂畢觜(zui) 參，玄武七(qi)宿(su)，斗(dou)(dou)牛女虛危室(shi)(shi)璧(bi)(bi)是也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，四(si)(si)(si)垣即四(si)(si)(si)象，七(qi)政(zheng)(zheng)即陰(yin)(yin)(yin)(yin)陽(yang)(yang)五(wu)宿(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)根本，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)樞在(zai)北斗(dou)(dou)，分之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)方，而(er)(er)(er)(er)(er)(er)(er)(er)(er)為(wei)(wei)(wei)(wei)二十(shi)八(ba)宿(su)，故(gu)(gu)(gu)房虛昂星(xing)(xing)(xing)(xing)應日(ri)，心危畢張應月(yue)，角斗(dou)(dou)奎井應 歲星(xing)(xing)(xing)(xing)，尾室(shi)(shi)觜(zui)翼應熒惑，亢失婁(lou)(lou)鬼應太白(bai)(bai)，箕璧(bi)(bi)參軫應辰星(xing)(xing)(xing)(xing)，氏女胃柳應鎮星(xing)(xing)(xing)(xing)，臨(lin)制其(qi)(qi)(qi)(qi)(qi)(qi)(qi)方，各一(yi)(yi)(yi)(yi)七(qi)政(zheng)(zheng)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，渾天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)周(zhou)(zhou)匝雖(sui)云四(si)(si)(si)方，而(er)(er)(er)(er)(er)(er)(er)(er)(er)已(yi)備八(ba)卦(gua)(gua)二十(shi)四(si)(si)(si)爻之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象矣，非(fei)經(jing)無(wu)(wu)以(yi)(yi)(yi)(yi)(yi) 立極，非(fei)緯(wei)無(wu)(wu)以(yi)(yi)(yi)(yi)(yi)嬗化，一(yi)(yi)(yi)(yi)經(jing)一(yi)(yi)(yi)(yi)緯(wei)，真(zhen)陰(yin)(yin)(yin)(yin)真(zhen)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)交道也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，交道維絡，而(er)(er)(er)(er)(er)(er)(er)(er)(er)后(hou)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)體(ti)，環(huan)周(zhou)(zhou)而(er)(er)(er)(er)(er)(er)(er)(er)(er)固于(yu)(yu)(yu)(yu)外，地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)體(ti)，結束而(er)(er)(er)(er)(er)(er)(er)(er)(er)安于(yu)(yu)(yu)(yu)中，此(ci)(ci)(ci)(ci)元氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)流(liu)行(xing)，自然(ran)而(er)(er)(er)(er)(er)(er)(er)(er)(er)成(cheng)器者(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)始無(wu)(wu) 始，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)終無(wu)(wu)終，包羅六合，入于(yu)(yu)(yu)(yu)無(wu)(wu)間，雖(sui)名(ming)陰(yin)(yin)(yin)(yin)陽(yang)(yang)，一(yi)(yi)(yi)(yi)氣(qi)(qi)(qi)(qi)(qi)(qi)而(er)(er)(er)(er)(er)(er)(er)(er)(er)已(yi)，人(ren)能(neng)(neng)得(de)(de)(de)此(ci)(ci)(ci)(ci)一(yi)(yi)(yi)(yi)氣(qi)(qi)(qi)(qi)(qi)(qi)，則生者(zhe)(zhe)，可(ke)以(yi)(yi)(yi)(yi)(yi)善(shan)(shan)其(qi)(qi)(qi)(qi)(qi)(qi)(qi)生，而(er)(er)(er)(er)(er)(er)(er)(er)(er)死(si)者(zhe)(zhe)可(ke)以(yi)(yi)(yi)(yi)(yi)善(shan)(shan)其(qi)(qi)(qi)(qi)(qi)(qi)(qi)死(si)，地(di)(di)(di)(di)(di)(di)(di)理(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道，蓋人(ren)紀之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)一(yi)(yi)(yi)(yi)端(duan)，此(ci)(ci)(ci)(ci)端(duan)既立，則諸 政(zheng)(zheng)以(yi)(yi)(yi)(yi)(yi)次(ci)應之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，故(gu)(gu)(gu)圣(sheng)(sheng)人(ren)重(zhong)其(qi)(qi)(qi)(qi)(qi)(qi)(qi)事，其(qi)(qi)(qi)(qi)(qi)(qi)(qi)用(yong)在(zai)地(di)(di)(di)(di)(di)(di)(di)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)必求(qiu)端(duan)于(yu)(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)，本其(qi)(qi)(qi)(qi)(qi)(qi)(qi)氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)自來也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，然(ran)氣(qi)(qi)(qi)(qi)(qi)(qi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)可(ke)見(jian)(jian)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)形(xing)(xing)(xing)(xing)可(ke)見(jian)(jian)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)可(ke)見(jian)(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，即寓(yu)于(yu)(yu)(yu)(yu)有(you)(you)(you)(you)(you)可(ke)見(jian)(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)形(xing)(xing)(xing)(xing)，形(xing)(xing)(xing)(xing)者(zhe)(zhe)氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)成(cheng)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)即以(yi)(yi)(yi)(yi)(yi)載 氣(qi)(qi)(qi)(qi)(qi)(qi)，氣(qi)(qi)(qi)(qi)(qi)(qi)發于(yu)(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)載之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)地(di)(di)(di)(di)(di)(di)(di)，氣(qi)(qi)(qi)(qi)(qi)(qi)本屬陽(yang)(yang)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)載之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)陰(yin)(yin)(yin)(yin)，故(gu)(gu)(gu)有(you)(you)(you)(you)(you)陰(yin)(yin)(yin)(yin)即有(you)(you)(you)(you)(you)陽(yang)(yang)，地(di)(di)(di)(di)(di)(di)(di)得(de)(de)(de)其(qi)(qi)(qi)(qi)(qi)(qi)(qi)所(suo)(suo)，則天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)氣(qi)(qi)(qi)(qi)(qi)(qi)歸之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)無(wu)(wu)時不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)交會(hui)，陰(yin)(yin)(yin)(yin)陽(yang)(yang)無(wu)(wu)時不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)相見(jian)(jian)，相見(jian)(jian)而(er)(er)(er)(er)(er)(er)(er)(er)(er)得(de)(de)(de)其(qi)(qi)(qi)(qi)(qi)(qi)(qi)沖和之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)正，則為(wei)(wei)(wei)(wei)福德 之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)門，相見(jian)(jian)而(er)(er)(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)(de)(de)其(qi)(qi)(qi)(qi)(qi)(qi)(qi)沖和之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)正，即為(wei)(wei)(wei)(wei)相乘，而(er)(er)(er)(er)(er)(er)(er)(er)(er)名(ming)禍(huo)咎之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)根，禍(huo)福殊(shu)途，所(suo)(suo)爭(zheng)一(yi)(yi)(yi)(yi)間，良(liang)足(zu)畏(wei)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，且亦知(zhi)星(xing)(xing)(xing)(xing)宿(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)以(yi)(yi)(yi)(yi)(yi)麗于(yu)(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)，山(shan)川(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)以(yi)(yi)(yi)(yi)(yi)列(lie)(lie)(lie)于(yu)(yu)(yu)(yu)地(di)(di)(di)(di)(di)(di)(di)者(zhe)(zhe)乎(hu)，天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，無(wu)(wu)往不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu) 在(zai)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)日(ri)得(de)(de)(de)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陽(yang)(yang)精(jing)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)恒(heng)(heng)為(wei)(wei)(wei)(wei)日(ri)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)月(yue)得(de)(de)(de)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)(yin)(yin)精(jing)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)恒(heng)(heng)為(wei)(wei)(wei)(wei)月(yue)，五(wu)曜得(de)(de)(de)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)五(wu)氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)恒(heng)(heng)為(wei)(wei)(wei)(wei)緯(wei)，至(zhi)于(yu)(yu)(yu)(yu)四(si)(si)(si)垣二十(shi)八(ba)宿(su)，眾星(xing)(xing)(xing)(xing)環(huan)列(lie)(lie)(lie)，又得(de)(de)(de)日(ri)月(yue)五(wu)星(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)恒(heng)(heng)為(wei)(wei)(wei)(wei)經(jing)，此(ci)(ci)(ci)(ci)則 在(zai)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)(you)(you)形(xing)(xing)(xing)(xing)者(zhe)(zhe)，有(you)(you)(you)(you)(you)以(yi)(yi)(yi)(yi)(yi)載天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)無(wu)(wu)往不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)在(zai)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)山(shan)得(de)(de)(de)日(ri)月(yue)五(wu)星(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)恒(heng)(heng)為(wei)(wei)(wei)(wei)山(shan)，川(chuan)(chuan)得(de)(de)(de)日(ri)月(yue)五(wu)星(xing)(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)恒(heng)(heng)為(wei)(wei)(wei)(wei)川(chuan)(chuan)，此(ci)(ci)(ci)(ci)則在(zai)地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)(you)(you)形(xing)(xing)(xing)(xing)者(zhe)(zhe)，有(you)(you)(you)(you)(you)以(yi)(yi)(yi)(yi)(yi)載地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，列(lie)(lie)(lie)宿(su)得(de)(de)(de) 天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)生于(yu)(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)，列(lie)(lie)(lie)宿(su)與(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)為(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)體(ti)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，山(shan)川(chuan)(chuan)得(de)(de)(de)地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)生于(yu)(yu)(yu)(yu)地(di)(di)(di)(di)(di)(di)(di)，山(shan)川(chuan)(chuan)與(yu)(yu)(yu)地(di)(di)(di)(di)(di)(di)(di)為(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)體(ti)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，萬(wan)物(wu)(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)生于(yu)(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)，何獨不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)然(ran)，夫(fu)(fu)萬(wan)物(wu)(wu)(wu)非(fei)能(neng)(neng)自生，借天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)以(yi)(yi)(yi)(yi)(yi)生，然(ran)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)非(fei) 有(you)(you)(you)(you)(you)意生萬(wan)物(wu)(wu)(wu)，萬(wan)物(wu)(wu)(wu)各自有(you)(you)(you)(you)(you)地(di)(di)(di)(di)(di)(di)(di)焉(yan)，適與(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，相遇于(yu)(yu)(yu)(yu)窅(yao)冥恍惚之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中，夫(fu)(fu)有(you)(you)(you)(you)(you)所(suo)(suo)沾濡(ru)焉(yan)，夫(fu)(fu)有(you)(you)(you)(you)(you)所(suo)(suo)綢(chou)繆焉(yan)，夫(fu)(fu)有(you)(you)(you)(you)(you)所(suo)(suo)苞孕焉(yan)，遂(sui)使天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，止而(er)(er)(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)去，積(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)累(lei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，與(yu)(yu)(yu)物(wu)(wu)(wu)為(wei)(wei)(wei)(wei) 一(yi)(yi)(yi)(yi)，乃(nai)勃然(ran)以(yi)(yi)(yi)(yi)(yi)生耳，地(di)(di)(di)(di)(di)(di)(di)理(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道，必使我(wo)(wo)(wo)(wo)所(suo)(suo)取之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)形(xing)(xing)(xing)(xing)，足(zu)以(yi)(yi)(yi)(yi)(yi)納氣(qi)(qi)(qi)(qi)(qi)(qi)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)氣(qi)(qi)(qi)(qi)(qi)(qi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)我(wo)(wo)(wo)(wo)，去則形(xing)(xing)(xing)(xing)與(yu)(yu)(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)交而(er)(er)(er)(er)(er)(er)(er)(er)(er)為(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)，必使我(wo)(wo)(wo)(wo)所(suo)(suo)據之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)地(di)(di)(di)(di)(di)(di)(di)，足(zu)以(yi)(yi)(yi)(yi)(yi)承天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)我(wo)(wo)(wo)(wo)隔，則地(di)(di)(di)(di)(di)(di)(di)與(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)交而(er)(er)(er)(er)(er)(er)(er)(er)(er)為(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)，夫(fu)(fu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian) 地(di)(di)(di)(di)(di)(di)(di)形(xing)(xing)(xing)(xing)氣(qi)(qi)(qi)(qi)(qi)(qi)既合而(er)(er)(er)(er)(er)(er)(er)(er)(er)為(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)，則所(suo)(suo)葬之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)骨(gu)，亦與(yu)(yu)(yu)天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)地(di)(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)為(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)死(si)魄生人(ren)，氣(qi)(qi)(qi)(qi)(qi)(qi)脈灌輸，亦與(yu)(yu)(yu)為(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)，福應之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)來，若機(ji)(ji)張審括，所(suo)(suo)謂(wei)化機(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)然(ran)，蓄之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)無(wu)(wu)門，止之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)無(wu)(wu)術，雖(sui)周(zhou)(zhou) 天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)列(lie)(lie)(lie)宿(su)，炳耀中天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)，而(er)(er)(er)(er)(er)(er)(er)(er)(er)我(wo)(wo)(wo)(wo)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)蒙其(qi)(qi)(qi)(qi)(qi)(qi)(qi)照，雖(sui)大地(di)(di)(di)(di)(di)(di)(di)陽(yang)(yang)和，滂流(liu)八(ba)表，而(er)(er)(er)(er)(er)(er)(er)(er)(er)我(wo)(wo)(wo)(wo)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)沽其(qi)(qi)(qi)(qi)(qi)(qi)(qi)澤(ze)，天(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)(tian)為(wei)(wei)(wei)(wei)匡(kuang)廓(kuo)，地(di)(di)(di)(di)(di)(di)(di)為(wei)(wei)(wei)(wei)稿壤(rang)，骨(gu)為(wei)(wei)(wei)(wei)速朽，子孫為(wei)(wei)(wei)(wei)寄生，我(wo)(wo)(wo)(wo)未見(jian)(jian)其(qi)(qi)(qi)(qi)(qi)(qi)(qi)獲(huo)福也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，可(ke)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)慎哉，可(ke)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)慎 哉．
下卷

【無極而太極也，理寓于(yu)(yu)氣(qi)(qi)，氣(qi)(qi)囿于(yu)(yu)地，日(ri)月(yue)星宿，剛氣(qi)(qi)上騰，山川草木，柔氣(qi)(qi)下凝(ning)，資陽(yang)以昌，用(yong)陰以成(cheng)。陽(yang)德(de)有象，陰德(de)有 位(wei)，地有四勢，氣(qi)(qi)從(cong)八(ba)方(fang)，外(wai)氣(qi)(qi)行形，內氣(qi)(qi)止(zhi)生(sheng)，乘風則散，界(jie)水(shui)則止(zhi)。是故順五兆，用(yong)八(ba)卦，排六甲，布(bu)八(ba)門，推五運，定六氣(qi)(qi)，明地德(de)，立人道，因變(bian)化，原(yuan)終(zhong) 始，此(ci)謂之化成(cheng)。】

蔣注：此(ci)(ci)(ci)(ci)篇申言(yan)(yan)形(xing)(xing)(xing)氣(qi)(qi)(qi)(qi)(qi)(qi)雖殊(shu)，而(er)(er)(er)(er)(er)(er)(er)其(qi)(qi)(qi)理(li)則(ze)(ze)(ze)一(yi)(yi)，示人(ren)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)因形(xing)(xing)(xing)求氣(qi)(qi)(qi)(qi)(qi)(qi)，為(wei)(wei)地(di)(di)(di)(di)(di)理(li)入用之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)準繩也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，易(yi)曰(yue)(yue)：易(yi)有(you)(you)(you)(you)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)，是生(sheng)兩(liang)儀，太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)者(zhe)(zhe)(zhe)(zhe)，所(suo)(suo)(suo)謂(wei)(wei)(wei)(wei)象(xiang)(xiang)(xiang)(xiang) 帝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)先，先天(tian)地(di)(di)(di)(di)(di)生(sheng)，能生(sheng)天(tian)地(di)(di)(di)(di)(di)萬他之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祖(zu)根也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，本(ben)無(wu)(wu)(wu)有(you)(you)(you)(you)物(wu)(wu)，無(wu)(wu)(wu)象(xiang)(xiang)(xiang)(xiang)無(wu)(wu)(wu)數(shu)，無(wu)(wu)(wu)方(fang)(fang)(fang)隅，無(wu)(wu)(wu)往不(bu)(bu)(bu)在(zai)，言(yan)(yan)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)，而(er)(er)(er)(er)(er)(er)(er)無(wu)(wu)(wu)極(ji)(ji)可(ke)知，后(hou)賢立說，慮學者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)為(wei)(wei)有(you)(you)(you)(you)物(wu)(wu)，故(gu)申言(yan)(yan)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)明(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)， 無(wu)(wu)(wu)極(ji)(ji)而(er)(er)(er)(er)(er)(er)(er)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，大而(er)(er)(er)(er)(er)(er)(er)天(tian)地(di)(di)(di)(di)(di)，細而(er)(er)(er)(er)(er)(er)(er)萬物(wu)(wu)，莫不(bu)(bu)(bu)各有(you)(you)(you)(you)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)，物(wu)(wu)物(wu)(wu)一(yi)(yi)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)，各一(yi)(yi)物(wu)(wu)全具一(yi)(yi)天(tian)地(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理(li)，人(ren)知太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)物(wu)(wu)物(wu)(wu)皆(jie)(jie)具，則(ze)(ze)(ze)地(di)(di)(di)(di)(di)理(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)，思過(guo)半矣(yi)，理(li)寓于(yu)氣(qi)(qi)(qi)(qi)(qi)(qi)，氣(qi)(qi)(qi)(qi)(qi)(qi)一(yi)(yi)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)， 氣(qi)(qi)(qi)(qi)(qi)(qi)囿于(yu)形(xing)(xing)(xing)，形(xing)(xing)(xing)一(yi)(yi)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)至(zhi)中(zhong)(zhong)(zhong)(zhong)有(you)(you)(you)(you)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)，故(gu)能下凝，資(zi)陽(yang)(yang)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)昌，資(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，用陰(yin)(yin)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)成(cheng)，用之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)顯露者(zhe)(zhe)(zhe)(zhe)，謂(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象(xiang)(xiang)(xiang)(xiang)，而(er)(er)(er)(er)(er)(er)(er)所(suo)(suo)(suo)宣布(bu)者(zhe)(zhe)(zhe)(zhe)，謂(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)位，地(di)(di)(di)(di)(di)無(wu)(wu)(wu)四 勢(shi)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)乘(cheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)(er)(er)(er)(er)命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)四勢(shi)，氣(qi)(qi)(qi)(qi)(qi)(qi)無(wu)(wu)(wu)八方(fang)(fang)(fang)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)御(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)(er)(er)(er)(er)命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)八方(fang)(fang)(fang)，勢(shi)與(yu)方(fang)(fang)(fang)者(zhe)(zhe)(zhe)(zhe)，其(qi)(qi)(qi)象(xiang)(xiang)(xiang)(xiang)其(qi)(qi)(qi)氣(qi)(qi)(qi)(qi)(qi)(qi)，而(er)(er)(er)(er)(er)(er)(er)命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)勢(shi)為(wei)(wei)方(fang)(fang)(fang)者(zhe)(zhe)(zhe)(zhe)，其(qi)(qi)(qi)極(ji)(ji)，極(ji)(ji)豈有(you)(you)(you)(you)定(ding)(ding)耶，則(ze)(ze)(ze)勢(shi)與(yu)方(fang)(fang)(fang)，亦豈有(you)(you)(you)(you)定(ding)(ding)耶， 四勢(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)，各自(zi)(zi)有(you)(you)(you)(you)象(xiang)(xiang)(xiang)(xiang)，則(ze)(ze)(ze)八方(fang)(fang)(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong)(zhong)(zhong)(zhong)，亦各自(zi)(zi)有(you)(you)(you)(you)氣(qi)(qi)(qi)(qi)(qi)(qi)，然(ran)(ran)(ran)此(ci)(ci)(ci)(ci)諸方(fang)(fang)(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，然(ran)(ran)(ran)此(ci)(ci)(ci)(ci)諸方(fang)(fang)(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，皆(jie)(jie)流(liu)行(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，因方(fang)(fang)(fang)成(cheng)形(xing)(xing)(xing)，只(zhi)謂(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外氣(qi)(qi)(qi)(qi)(qi)(qi)，茍任其(qi)(qi)(qi)流(liu)行(xing)(xing)而(er)(er)(er)(er)(er)(er)(er)無(wu)(wu)(wu)止(zhi)(zhi)(zhi)(zhi)蓄，則(ze)(ze)(ze)從(cong)八方(fang)(fang)(fang)而(er)(er)(er)(er)(er)(er)(er)來者(zhe)(zhe)(zhe)(zhe)，還 從(cong)八方(fang)(fang)(fang)而(er)(er)(er)(er)(er)(er)(er)去，千山(shan)萬水(shui)，僅供耳目之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)玩(wan)，如傳舍，如過(guo)客(ke)，總不(bu)(bu)(bu)足以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)浚(jun)發靈機，滋(zi)荄元化(hua)(hua)，必(bi)有(you)(you)(you)(you)為(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)內(nei)(nei)氣(qi)(qi)(qi)(qi)(qi)(qi)者(zhe)(zhe)(zhe)(zhe)焉，所(suo)(suo)(suo)謂(wei)(wei)(wei)(wei)內(nei)(nei)氣(qi)(qi)(qi)(qi)(qi)(qi)，非(fei)內(nei)(nei)所(suo)(suo)(suo)自(zi)(zi)有(you)(you)(you)(you)，即外來流(liu)行(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，于(yu)此(ci)(ci)(ci)(ci)乎(hu)(hu)(hu) 止(zhi)(zhi)(zhi)(zhi)，有(you)(you)(you)(you)此(ci)(ci)(ci)(ci)一(yi)(yi)止(zhi)(zhi)(zhi)(zhi)，則(ze)(ze)(ze)八方(fang)(fang)(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行(xing)(xing)形(xing)(xing)(xing)者(zhe)(zhe)(zhe)(zhe)，皆(jie)(jie)招攝翕聚乎(hu)(hu)(hu)此(ci)(ci)(ci)(ci)，是一(yi)(yi)止(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)(er)(er)(er)(er)無(wu)(wu)(wu)所(suo)(suo)(suo)不(bu)(bu)(bu)止(zhi)(zhi)(zhi)(zhi)，于(yu)此(ci)(ci)(ci)(ci)而(er)(er)(er)(er)(er)(er)(er)言(yan)(yan)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)，乃為(wei)(wei)真太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)矣(yi)，無(wu)(wu)(wu)所(suo)(suo)(suo)不(bu)(bu)(bu)止(zhi)(zhi)(zhi)(zhi)，則(ze)(ze)(ze)陽(yang)(yang)無(wu)(wu)(wu)所(suo)(suo)(suo)不(bu)(bu)(bu)資(zi)，陰(yin)(yin)無(wu)(wu)(wu)所(suo)(suo)(suo)不(bu)(bu)(bu)用，而(er)(er)(er)(er)(er)(er)(er)生(sheng)生(sheng)不(bu)(bu)(bu)息(xi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)在(zai) 其(qi)(qi)(qi)中(zhong)(zhong)(zhong)(zhong)，太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)生(sheng)兩(liang)儀，兩(liang)儀生(sheng)四象(xiang)(xiang)(xiang)(xiang)，四象(xiang)(xiang)(xiang)(xiang)生(sheng)八卦(gua)，萬事(shi)萬物(wu)(wu)，皆(jie)(jie)胚胎乎(hu)(hu)(hu)此(ci)(ci)(ci)(ci)，前篇形(xing)(xing)(xing)止(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)蓄，萬物(wu)(wu)化(hua)(hua)生(sheng)，蓋謂(wei)(wei)(wei)(wei)此(ci)(ci)(ci)(ci)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，然(ran)(ran)(ran)但言(yan)(yan)止(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)申明(ming)所(suo)(suo)(suo)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)止(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)義(yi)，恐世(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)審(shen)(shen)氣(qi)(qi)(qi)(qi)(qi)(qi)者(zhe)(zhe)(zhe)(zhe)，茫(mang) 然(ran)(ran)(ran)所(suo)(suo)(suo)措手(shou)，故(gu)舉(ju)氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)最大而(er)(er)(er)(er)(er)(er)(er)流(liu)行(xing)(xing)無(wu)(wu)(wu)間(jian)(jian)者(zhe)(zhe)(zhe)(zhe)，曰(yue)(yue)風(feng)(feng)曰(yue)(yue)水(shui)，夫風(feng)(feng)有(you)(you)(you)(you)氣(qi)(qi)(qi)(qi)(qi)(qi)而(er)(er)(er)(er)(er)(er)(er)無(wu)(wu)(wu)形(xing)(xing)(xing)，稟乎(hu)(hu)(hu)陽(yang)(yang)者(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，水(shui)有(you)(you)(you)(you)形(xing)(xing)(xing)而(er)(er)(er)(er)(er)(er)(er)兼有(you)(you)(you)(you)氣(qi)(qi)(qi)(qi)(qi)(qi)，二者(zhe)(zhe)(zhe)(zhe)皆(jie)(jie)行(xing)(xing)氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物(wu)(wu)，氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陽(yang)(yang)者(zhe)(zhe)(zhe)(zhe)，從(cong)風(feng)(feng)而(er)(er)(er)(er)(er)(er)(er)行(xing)(xing)，氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)者(zhe)(zhe)(zhe)(zhe)從(cong)水(shui)而(er)(er)(er)(er)(er)(er)(er)行(xing)(xing)， 而(er)(er)(er)(er)(er)(er)(er)行(xing)(xing)陽(yang)(yang)氣(qi)(qi)(qi)(qi)(qi)(qi)者(zhe)(zhe)(zhe)(zhe)，反能散陽(yang)(yang)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)陽(yang)(yang)中(zhong)(zhong)(zhong)(zhong)有(you)(you)(you)(you)陰(yin)(yin)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，行(xing)(xing)陰(yin)(yin)氣(qi)(qi)(qi)(qi)(qi)(qi)者(zhe)(zhe)(zhe)(zhe)，反能止(zhi)(zhi)(zhi)(zhi)陽(yang)(yang)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)陰(yin)(yin)中(zhong)(zhong)(zhong)(zhong)有(you)(you)(you)(you)陽(yang)(yang)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，大塊之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)間(jian)(jian)，何處無(wu)(wu)(wu)風(feng)(feng)，何處無(wu)(wu)(wu)水(shui)，風(feng)(feng)原不(bu)(bu)(bu)能散氣(qi)(qi)(qi)(qi)(qi)(qi)，所(suo)(suo)(suo)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)噓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)使散者(zhe)(zhe)(zhe)(zhe)，病在(zai)乎(hu)(hu)(hu)乘(cheng)，水(shui)原 不(bu)(bu)(bu)能止(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)(qi)(qi)(qi)(qi)，所(suo)(suo)(suo)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)吸之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)使止(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe)，妙在(zai)乎(hu)(hu)(hu)界，茍能明(ming)乎(hu)(hu)(hu)乘(cheng)與(yu)界之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)義(yi)，審(shen)(shen)氣(qi)(qi)(qi)(qi)(qi)(qi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)推(tui)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法，概可(ke)知矣(yi)，上(shang)文反復推(tui)詳，皆(jie)(jie)泛言(yan)(yan)形(xing)(xing)(xing)氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理(li)，至(zhi)是乃實(shi)指地(di)(di)(di)(di)(di)理(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)用，于(yu)是總括 其(qi)(qi)(qi)全焉，順(shun)五(wu)(wu)兆，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)五(wu)(wu)星(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)正變審(shen)(shen)象(xiang)(xiang)(xiang)(xiang)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，用八卦(gua)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)八方(fang)(fang)(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)旺衰審(shen)(shen)位也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，排六(liu)(liu)(liu)甲，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)六(liu)(liu)(liu)甲之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)紀(ji)年(nian)審(shen)(shen)運也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，布(bu)八門，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)八風(feng)(feng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)開闔審(shen)(shen)氣(qi)(qi)(qi)(qi)(qi)(qi)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，地(di)(di)(di)(di)(di)理(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)矩矱盡于(yu)此(ci)(ci)(ci)(ci)矣(yi)，推(tui)五(wu)(wu) 運，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)五(wu)(wu)紀(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盈虛審(shen)(shen)歲也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，定(ding)(ding)六(liu)(liu)(liu)氣(qi)(qi)(qi)(qi)(qi)(qi)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)六(liu)(liu)(liu)氣(qi)(qi)(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)代謝(xie)審(shen)(shen)令也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，謹歲時以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)扶(fu)地(di)(di)(di)(di)(di)理(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)橐鑰，盡于(yu)此(ci)(ci)(ci)(ci)矣(yi)，如是則(ze)(ze)(ze)太(tai)(tai)(tai)(tai)(tai)(tai)極(ji)(ji)不(bu)(bu)(bu)失其(qi)(qi)(qi)正，而(er)(er)(er)(er)(er)(er)(er)地(di)(di)(di)(di)(di)德(de)可(ke)明(ming)，然(ran)(ran)(ran)圣(sheng)(sheng)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)明(ming)地(di)(di)(di)(di)(di)德(de)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，非(fei)徒邀(yao)福而(er)(er)(er)(er)(er)(er)(er) 已，蓋地(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)五(wu)(wu)行(xing)(xing)，得其(qi)(qi)(qi)順(shun)，則(ze)(ze)(ze)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)生(sheng)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，五(wu)(wu)德(de)備其(qi)(qi)(qi)全，而(er)(er)(er)(er)(er)(er)(er)五(wu)(wu)常若其(qi)(qi)(qi)性，圣(sheng)(sheng)賢豪杰，接踵而(er)(er)(er)(er)(er)(er)(er)出，而(er)(er)(er)(er)(er)(er)(er)禮(li)樂(le)政刑(xing)，無(wu)(wu)(wu)不(bu)(bu)(bu)就理(li)，豈非(fei)人(ren)道(dao)自(zi)(zi)此(ci)(ci)(ci)(ci)立乎(hu)(hu)(hu)，然(ran)(ran)(ran)此(ci)(ci)(ci)(ci)亦陰(yin)(yin)陽(yang)(yang)變化(hua)(hua)，自(zi)(zi)然(ran)(ran)(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi) 妙，雖有(you)(you)(you)(you)智(zhi)者(zhe)(zhe)(zhe)(zhe)，不(bu)(bu)(bu)能以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)私意(yi)妄作，夫亦為(wei)(wei)知其(qi)(qi)(qi)所(suo)(suo)(suo)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)然(ran)(ran)(ran)，因之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)(er)(er)(er)(er)已，夫卜地(di)(di)(di)(di)(di)葬親，乃慎終(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)，而(er)(er)(er)(er)(er)(er)(er)子孫之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世(shi)澤，皆(jie)(jie)出其(qi)(qi)(qi)中(zhong)(zhong)(zhong)(zhong)，則(ze)(ze)(ze)人(ren)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)終(zhong)(zhong)，即為(wei)(wei)人(ren)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)始，然(ran)(ran)(ran)則(ze)(ze)(ze) 斯道(dao)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)者(zhe)(zhe)(zhe)(zhe)，圣(sheng)(sheng)人(ren)開物(wu)(wu)成(cheng)務，無(wu)(wu)(wu)有(you)(you)(you)(you)大于(yu)此(ci)(ci)(ci)(ci)者(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)，謂(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)化(hua)(hua)成(cheng)宜哉(zai)．
青囊序(xu)

【楊公養(yang)老看雌雄，天下諸書對不同(tong)．】

蔣注：雌(ci)(ci)(ci)(ci)雄(xiong) 者(zhe)(zhe)(zhe)(zhe)，陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)之(zhi)(zhi)(zhi)別(bie)名，乃不(bu)云陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)，而言雌(ci)(ci)(ci)(ci)雄(xiong)者(zhe)(zhe)(zhe)(zhe)，言陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)，則陰(yin)(yin)自(zi)為陰(yin)(yin)，陽(yang)(yang)(yang)(yang)(yang)自(zi)為陽(yang)(yang)(yang)(yang)(yang)，疑乎(hu)對待之(zhi)(zhi)(zhi)物，互顯其(qi)(qi)情者(zhe)(zhe)(zhe)(zhe)也(ye)，故(gu)(gu)善言陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)者(zhe)(zhe)(zhe)(zhe)，必(bi)言雌(ci)(ci)(ci)(ci)雄(xiong)，觀(guan)雌(ci)(ci)(ci)(ci)則不(bu)必(bi)更(geng)(geng)觀(guan)其(qi)(qi)雄(xiong)，而 知(zhi)必(bi)有(you)(you)(you)(you)雄(xiong)以(yi)(yi)應(ying)之(zhi)(zhi)(zhi)，觀(guan)雄(xiong)則不(bu)必(bi)更(geng)(geng)觀(guan)其(qi)(qi)雌(ci)(ci)(ci)(ci)，而知(zhi)必(bi)有(you)(you)(you)(you)雌(ci)(ci)(ci)(ci)以(yi)(yi)配之(zhi)(zhi)(zhi)，天(tian)(tian)地(di)(di)(di)兩雌(ci)(ci)(ci)(ci)雄(xiong)也(ye)，山川雌(ci)(ci)(ci)(ci)雄(xiong)中之(zhi)(zhi)(zhi)顯象(xiang)者(zhe)(zhe)(zhe)(zhe)也(ye)，地(di)(di)(di)有(you)(you)(you)(you)至(zhi)陰(yin)(yin)之(zhi)(zhi)(zhi)氣，以(yi)(yi)招攝天(tian)(tian)之(zhi)(zhi)(zhi)陽(yang)(yang)(yang)(yang)(yang)精(jing)，天(tian)(tian)之(zhi)(zhi)(zhi)陽(yang)(yang)(yang)(yang)(yang)氣，日(ri)下(xia)(xia)交乎(hu)地(di)(di)(di)，而 無形(xing)可(ke)(ke)見(jian)，止見(jian)其(qi)(qi)草木百谷，替榮秋落，蛟龍(long)蟲豸(zhi)，升騰蟄藏而已，故(gu)(gu)圣人(ren)制婚姻，男(nan)先(xian)乎(hu)女，亦(yi)以(yi)(yi)陰(yin)(yin)之(zhi)(zhi)(zhi)所(suo)(suo)在(zai)，陽(yang)(yang)(yang)(yang)(yang)必(bi)求之(zhi)(zhi)(zhi)，山河大(da)地(di)(di)(di)，其(qi)(qi)可(ke)(ke)見(jian)之(zhi)(zhi)(zhi)形(xing)怕陰(yin)(yin)也(ye)，實有(you)(you)(you)(you)不(bu)可(ke)(ke) 見(jian)之(zhi)(zhi)(zhi)陽(yang)(yang)(yang)(yang)(yang)以(yi)(yi)應(ying)之(zhi)(zhi)(zhi)，所(suo)(suo)雌(ci)(ci)(ci)(ci)雄(xiong)者(zhe)(zhe)(zhe)(zhe)也(ye)，故(gu)(gu)地(di)(di)(di)理(li)家(jia)不(bu)曰(yue)地(di)(di)(di)脈，而曰(yue)龍(long)神，言變(bian)化無常，不(bu)可(ke)(ke)以(yi)(yi)跡求者(zhe)(zhe)(zhe)(zhe)也(ye)，青(qing)囊(nang)經所(suo)(suo)謂陽(yang)(yang)(yang)(yang)(yang)以(yi)(yi)相(xiang)陰(yin)(yin)，陰(yin)(yin)以(yi)(yi)含(han)陽(yang)(yang)(yang)(yang)(yang)者(zhe)(zhe)(zhe)(zhe)，此(ci)雌(ci)(ci)(ci)(ci)雄(xiong)也(ye)，所(suo)(suo)謂陽(yang)(yang)(yang)(yang)(yang)本陰(yin)(yin)，陰(yin)(yin)育陽(yang)(yang)(yang)(yang)(yang) 者(zhe)(zhe)(zhe)(zhe)，此(ci)雌(ci)(ci)(ci)(ci)雄(xiong)也(ye)，所(suo)(suo)謂陰(yin)(yin)用(yong)陽(yang)(yang)(yang)(yang)(yang)朝，陽(yang)(yang)(yang)(yang)(yang)用(yong)陰(yin)(yin)應(ying)者(zhe)(zhe)(zhe)(zhe)，此(ci)雌(ci)(ci)(ci)(ci)雄(xiong)也(ye)，所(suo)(suo)謂資(zi)陽(yang)(yang)(yang)(yang)(yang)以(yi)(yi)昌，用(yong)陰(yin)(yin)以(yi)(yi)成(cheng)者(zhe)(zhe)(zhe)(zhe)，此(ci)雌(ci)(ci)(ci)(ci)雄(xiong)也(ye)，楊公(gong)得青(qing)囊(nang)之(zhi)(zhi)(zhi)秘(mi)，洞徹陰(yin)(yin)陽(yang)(yang)(yang)(yang)(yang)之(zhi)(zhi)(zhi)理(li)，晚年其(qi)(qi)術益精(jing)，以(yi)(yi)此(ci)濟(ji)世，即以(yi)(yi) 此(ci)養生，然其(qi)(qi)中秘(mi)密，惟有(you)(you)(you)(you)看雌(ci)(ci)(ci)(ci)雄(xiong)之(zhi)(zhi)(zhi)一法(fa)，此(ci)外(wai)別(bie)無他法(fa)，夫(fu)地(di)(di)(di)理(li)之(zhi)(zhi)(zhi)書(shu)，汗牛充棟，獨(du)此(ci)一法(fa)，不(bu)肯筆之(zhi)(zhi)(zhi)于書(shu)，先(xian)賢口口相(xiang)傳，間世一出，蓋自(zi)管郭以(yi)(yi)來，古今(jin)知(zhi)者(zhe)(zhe)(zhe)(zhe) 能(neng)有(you)(you)(you)(you)幾人(ren)，既非聰明智巧所(suo)(suo)能(neng)推測，又(you)豈宏覽博物所(suo)(suo)得與聞，會者(zhe)(zhe)(zhe)(zhe)一言立(li)曉(xiao)，不(bu)知(zhi)者(zhe)(zhe)(zhe)(zhe)累牘(du)難(nan)明，若欲向書(shu)卷中求之(zhi)(zhi)(zhi)，更(geng)(geng)河漢(han)矣，故(gu)(gu)曰(yue)，天(tian)(tian)下(xia)(xia)諸(zhu)書(shu)對不(bu)同也(ye)，曾公(gong)安(an)親 受(shou)楊公(gong)之(zhi)(zhi)(zhi)秘(mi)，故(gu)(gu)其(qi)(qi)所(suo)(suo)言深(shen)切著明如(ru)此(ci)，彼公(gong)安(an)者(zhe)(zhe)(zhe)(zhe)，豈欺我哉．

【先看金龍動不動，次察血(xue)脈認來龍．】

蔣注：此(ci)以下乃言看(kan)雌雄之(zhi)(zhi)(zhi)(zhi)(zhi) 法(fa)，金(jin)(jin)(jin)龍(long)(long)者，氣之(zhi)(zhi)(zhi)(zhi)(zhi)無形者也(ye)(ye)(ye)(ye)，龍(long)(long)本非(fei)(fei)金(jin)(jin)(jin)，而(er)云金(jin)(jin)(jin)龍(long)(long)者，是(shi)乃干陽金(jin)(jin)(jin)氣之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)生，故曰(yue)金(jin)(jin)(jin)龍(long)(long)，動則屬陽，靜(jing)則屬陰，氣以動為(wei)生，以靜(jing)為(wei)死(si)(si)，生者可用(yong)，死(si)(si)者不(bu)可用(yong)，其(qi) 動大者，則大用(yong)之(zhi)(zhi)(zhi)(zhi)(zhi)，其(qi)動小者，則小用(yong)之(zhi)(zhi)(zhi)(zhi)(zhi)，此(ci)以龍(long)(long)之(zhi)(zhi)(zhi)(zhi)(zhi)形象(xiang)言也(ye)(ye)(ye)(ye)，形象(xiang)既得(de)，斯(si)可辨其(qi)方位(wei)矣(yi)，血脈(mo)(mo)即金(jin)(jin)(jin)龍(long)(long)之(zhi)(zhi)(zhi)(zhi)(zhi)血脈(mo)(mo)，非(fei)(fei)龍(long)(long)而(er)實(shi)龍(long)(long)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)自(zi)(zi)(zi)來(lai)(lai)，所(suo)謂雌雄者也(ye)(ye)(ye)(ye)，觀血脈(mo)(mo)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo) 自(zi)(zi)(zi)來(lai)(lai)，即知(zhi)龍(long)(long)之(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)自(zi)(zi)(zi)來(lai)(lai)矣(yi)，察其(qi)血脈(mo)(mo)之(zhi)(zhi)(zhi)(zhi)(zhi)來(lai)(lai)自(zi)(zi)(zi)何(he)方也(ye)(ye)(ye)(ye)，知(zhi)血脈(mo)(mo)之(zhi)(zhi)(zhi)(zhi)(zhi)來(lai)(lai)自(zi)(zi)(zi)何(he)方，即可認(ren)龍(long)(long)之(zhi)(zhi)(zhi)(zhi)(zhi)來(lai)(lai)自(zi)(zi)(zi)何(he)方矣(yi)，此(ci)楊公看(kan)雌雄之(zhi)(zhi)(zhi)(zhi)(zhi)秘訣，非(fei)(fei)世人倒(dao)杖步量(liang)之(zhi)(zhi)(zhi)(zhi)(zhi)死(si)(si)格局(ju)也(ye)(ye)(ye)(ye)，俗注辰戌(xu)丑未 四(si)金(jin)(jin)(jin)，惡煞為(wei)金(jin)(jin)(jin)龍(long)(long)者非(fei)(fei)．

【龍分兩片陰陽(yang)取，水對(dui)三叉細認蹤．】

蔣(jiang)注：兩(liang)(liang)片(pian)，即(ji)雌雄(xiong)，陰在此則(ze)陽必在彼，兩(liang)(liang)路相交也，三叉(cha)(cha)，即(ji)后城門界(jie)水(shui)合(he)處(chu)，必有三叉(cha)(cha)，細認(ren)蹤(zong)，即(ji)察(cha)血脈(mo)以(yi)(yi)認(ren)來龍也，知三叉(cha)(cha)之(zhi)在何(he)(he)方，則(ze)知來龍之(zhi)屬何(he)(he)脈(mo)矣，俗注：以(yi)(yi)兩(liang)(liang)片(pian)為左旋(xuan)右旋(xuan)，以(yi)(yi)三叉(cha)(cha)為生旺墓，非．

【江(jiang)(jiang)南龍來江(jiang)(jiang)北望，江(jiang)(jiang)西龍去望江(jiang)(jiang)東(dong)．】

蔣 注：此所(suo)(suo)謂兩片也(ye)，金(jin)龍本在(zai)江(jiang)南，而所(suo)(suo)望(wang)(wang)之氣(qi)脈，反(fan)在(zai)江(jiang)北，金(jin)龍本在(zai)江(jiang)西，而所(suo)(suo)望(wang)(wang)之氣(qi)脈，反(fan)在(zai)江(jiang)東，蓋以有形之陰質，求無(wu)形之陽(yang)氣(qi)也(ye)，楊公看雌雄之法(fa)，皆 從空(kong)處為真龍，故(gu)立其名曰大玄(xuan)空(kong)，雖云兩片，實一(yi)(yi)片也(ye)，俗(su)注：江(jiang)南午丁未(wei)坤為一(yi)(yi)卦(gua)，江(jiang)北子癸丑艮(gen)為一(yi)(yi)卦(gua)，共一(yi)(yi)父母，江(jiang)西申(shen)庚酉辛(xin)戌干亥壬為一(yi)(yi)卦(gua)，江(jiang)東寅甲 卯(mao)乙(yi)辰巽已丙為一(yi)(yi)卦(gua)，共一(yi)(yi)父母，兩卦(gua)之中，互相(xiang)立向者，非．

【是以圣(sheng)人卜河洛，瀍澗二水交華嵩，相其陰陽觀(guan)流泉，卜世(shi)卜年宅都(dou)宮．】

蔣注(zhu)：此(ci)即周公下洛之(zhi)事，以(yi)證地理之(zhi)道(dao)，惟在察(cha)血脈認(ren)來(lai)龍(long)(long)也(ye)，圣人作都(dou)，不言華嵩之(zhi)脈絡，而(er)言瀍澗之(zhi)相交，則知(zhi)所認(ren)之(zhi)來(lai)龍(long)(long)，之(zhi)以(yi)瀍澗也(ye)，又引劉公遷幽，相陰陽(yang)，觀流泉(quan)，以(yi)合觀之(zhi)，見圣人作法，千古一揆(kui)也(ye)．

【晉世景純傳此術，演經立意出玄(xuan)空(kong)，朱雀發原(yuan)生旺氣，一(yi)一(yi)講說開愚(yu)蒙．】

蔣 注(zhu)：推原元空大卦，不始于楊公(gong)，蓋郭(guo)景純先得青囊之(zhi)(zhi)秘，演而(er)立之(zhi)(zhi)，直追周公(gong)制(zhi)作之(zhi)(zhi)精意也，乃(nai)其義不過欲(yu)朱雀發源(yuan)得生(sheng)(sheng)旺(wang)之(zhi)(zhi)氣(qi)耳，來(lai)源(yuan)既得生(sheng)(sheng)旺(wang)，即是來(lai)龍(long)生(sheng)(sheng) 旺(wang)，而(er)諸福坐致矣，來(lai)源(yuan)若(ruo)非(fei)生(sheng)(sheng)旺(wang)，則來(lai)龍(long)亦(yi)非(fei)生(sheng)(sheng)旺(wang)，而(er)禍(huo)不旋踵(zhong)矣，景純當日(ri)以此(ci)開喻愚蒙，其如愚蒙之(zhi)(zhi)領會者少也，俗(su)說：龍(long)取生(sheng)(sheng)旺(wang)之(zhi)(zhi)氣(qi)于穴中，水(shui)取生(sheng)(sheng)旺(wang)之(zhi)(zhi)氣(qi) 于穴前(qian)，又(you)指(zhi)氣(qi)之(zhi)(zhi)生(sheng)(sheng)旺(wang)為(wei)長生(sheng)(sheng)帝旺(wang)墓(mu)庫(ku)，合三叉者，非(fei)．

【一生二兮(xi)(xi)二生三，三生萬(wan)物(wu)是玄(xuan)關，山管山兮(xi)(xi)水(shui)管水(shui)，此是陰陽(yang)不待言．】

蔣(jiang) 注(zhu)：陰(yin)陽(yang)之(zhi)(zhi)(zhi)妙用(yong)始于一(yi)，有一(yi)爻(yao)，即有三(san)(san)(san)爻(yao)，有一(yi)卦即有三(san)(san)(san)卦，故曰一(yi)生(sheng)二(er)，二(er)生(sheng)三(san)(san)(san)，此乃天(tian)地(di)之(zhi)(zhi)(zhi)玄(xuan)關(guan)，萬物生(sheng)生(sheng)之(zhi)(zhi)(zhi)槖鑰(yao)也，又恐人誤認(ren)山(shan)(shan)(shan)水(shui)(shui)為一(yi)，而不知辨(bian)別，故 言山(shan)(shan)(shan)之(zhi)(zhi)(zhi)玄(xuan)關(guan)自管(guan)山(shan)(shan)(shan)，而水(shui)(shui)之(zhi)(zhi)(zhi)玄(xuan)關(guan)自管(guan)水(shui)(shui)，不相混雜(za)，蓋山(shan)(shan)(shan)有山(shan)(shan)(shan)之(zhi)(zhi)(zhi)陰(yin)陽(yang)，而水(shui)(shui)有水(shui)(shui)之(zhi)(zhi)(zhi)陰(yin)陽(yang)也，通乎此義，則世之(zhi)(zhi)(zhi)言龍穴砂水(shui)(shui)者，真(zhen)未夢(meng)見(jian)矣(yi)，俗(su)注(zhu)：生(sheng)旺墓三(san)(san)(san)合為玄(xuan)關(guan) 者，非(fei)．

【識得陰陽玄妙理，知其(qi)衰旺生(sheng)與(yu)死，不問坐山與(yu)來水，但逢死氣皆無取．】

蔣注：此(ci)節暢言地理(li)(li)之(zhi)要，只在(zai)(zai)衰(shuai)旺(wang)生(sheng)死(si)之(zhi)辨 也，衰(shuai)旺(wang)有運(yun)(yun)(yun)，生(sheng)死(si)乘時，陰陽玄妙之(zhi)理(li)(li)，在(zai)(zai)乎(hu)知時而(er)(er)已，坐山有坐山之(zhi)氣(qi)運(yun)(yun)(yun)，來水(shui)(shui)有來水(shui)(shui)之(zhi)氣(qi)運(yun)(yun)(yun)，所謂(wei)山管(guan)山水(shui)(shui)管(guan)水(shui)(shui)也，二者皆須趨生(sheng)而(er)(er)避死(si)，從旺(wang)而(er)(er)去衰(shuai)，然欲(yu) 識(shi)得(de)此(ci)理(li)(li)，非真(zhen)知河洛之(zhi)秘者，不能(neng)，豈俗師所傳龍上五行(xing)收山，向上五行(xing)收水(shui)(shui)，順(shun)道長生(sheng)之(zhi)說，所能(neng)按圖而(er)(er)索驥者乎(hu)．

【先天羅經十(shi)二支，后天再用干與維，八干四(si)維輔支位，子母公(gong)孫同此推．】

蔣(jiang) 注(zhu)：羅(luo)經二(er)十(shi)四(si)路(lu)已成之(zhi)(zhi)(zhi)(zhi)跡，人人所知，何須特舉，此(ci)節非言羅(luo)經制造之(zhi)(zhi)(zhi)(zhi)法，蓋將羅(luo)經直指雌(ci)雄(xiong)交媾(gou)(gou)之(zhi)(zhi)(zhi)(zhi)玄關，以明衰(shuai)旺生死之(zhi)(zhi)(zhi)(zhi)作用爾，十(shi)二(er)支乃周天(tian)列宿(su)之(zhi)(zhi)(zhi)(zhi)十(shi)二(er)次 舍，故曰(yue)先天(tian)，地(di)道法天(tian)，雖有十(shi)二(er)宮(gong)，而(er)(er)位分八(ba)卦，每卦三爻，則十(shi)二(er)宮(gong)不足以盡地(di)之(zhi)(zhi)(zhi)(zhi)數，故十(shi)干取戊己歸中，以為(wei)(wei)(wei)皇(huang)極(ji)，而(er)(er)分布(bu)八(ba)干為(wei)(wei)(wei)四(si)正之(zhi)(zhi)(zhi)(zhi)輔佐(zuo)，然猶未足卦 爻之(zhi)(zhi)(zhi)(zhi)數，遂(sui)以四(si)隅四(si)卦補成三八(ba)，于是(shi)卦為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)母，而(er)(er)二(er)十(shi)四(si)路(lu)為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)子焉，卦為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)公(gong)(gong)，而(er)(er)二(er)十(shi)四(si)路(lu)為(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)孫焉，識得子母公(gong)(gong)孫，則雌(ci)雄(xiong)之(zhi)(zhi)(zhi)(zhi)交媾(gou)(gou)在(zai)此(ci)，金(jin)龍(long)之(zhi)(zhi)(zhi)(zhi)血脈(mo)在(zai)此(ci)，龍(long) 神之(zhi)(zhi)(zhi)(zhi)衰(shuai)旺生死亦盡乎(hu)此(ci)矣，俗注(zhu)：子寅辰(chen)干丙(bing)乙一(yi)龍(long)為(wei)(wei)(wei)公(gong)(gong)，什申戌坤辛壬二(er)龍(long)為(wei)(wei)(wei)母，卯巳丑艮庚丁三龍(long)為(wei)(wei)(wei)子，酉亥未巽癸甲四(si)龍(long)為(wei)(wei)(wei)孫，非．

【二(er)十四(si)山(shan)分順逆，共成四(si)十有八局，五行即在此中(zhong)分，祖宗卻從陰陽(yang)出，陽(yang)從左邊團團轉(zhuan)，陰從右路轉(zhuan)相通，有人識得陰陽(yang)者，何愁大(da)地不相逢．】

蔣 注：此(ci)(ci)(ci)一(yi)節申(shen)言(yan)(yan)上(shang)文未(wei)盡之(zhi)(zhi)(zhi)旨，子(zi)母公孫，如(ru)何(he)(he)(he)取用，蓋二(er)十(shi)四(si)(si)山，止應二(er)十(shi)四(si)(si)局(ju)，而一(yi)山之(zhi)(zhi)(zhi)局(ju)，又(you)有(you)(you)順(shun)逆不(bu)(bu)同，如(ru)有(you)(you)順(shun)子(zi)一(yi)局(ju)，即有(you)(you)逆子(zi)一(yi)局(ju)，一(yi)山兩局(ju)，豈非(fei)四(si)(si) 十(shi)八局(ju)乎(hu)(hu)，此(ci)(ci)(ci)局(ju)得(de)何(he)(he)(he)五(wu)(wu)行(xing)(xing)(xing)，則(ze)(ze)龍(long)(long)(long)神得(de)何(he)(he)(he)五(wu)(wu)行(xing)(xing)(xing)，五(wu)(wu)行(xing)(xing)(xing)不(bu)(bu)在此(ci)(ci)(ci)中分(fen)(fen)乎(hu)(hu)，然五(wu)(wu)行(xing)(xing)(xing)之(zhi)(zhi)(zhi)根源宗祖，非(fei)取有(you)(you)形可見(jian)，有(you)(you)跡可尋之(zhi)(zhi)(zhi)二(er)十(shi)四(si)(si)山分(fen)(fen)五(wu)(wu)行(xing)(xing)(xing)，乃從(cong)(cong)玄(xuan)空(kong)大卦(gua)雌(ci)雄交媾(gou)之(zhi)(zhi)(zhi)真(zhen)(zhen)陰(yin)真(zhen)(zhen) 陽(yang)(yang)分(fen)(fen)五(wu)(wu)行(xing)(xing)(xing)也(ye)，論(lun)至此(ci)(ci)(ci)，玄(xuan)空(kong)立卦(gua)之(zhi)(zhi)(zhi)義，幾乎(hu)(hu)盡矣，而又(you)恐人(ren)(ren)不(bu)(bu)知(zhi)陰(yin)陽(yang)(yang)為(wei)何(he)(he)(he)物(wu)，又(you)重言(yan)(yan)以申(shen)明之(zhi)(zhi)(zhi)，曰：如(ru)陽(yang)(yang)從(cong)(cong)左邊團團轉，則(ze)(ze)必陰(yin)從(cong)(cong)右(you)路轉相(xiang)通(tong)，言(yan)(yan)有(you)(you)陰(yin)即有(you)(you)陽(yang)(yang)，有(you)(you)陽(yang)(yang) 即有(you)(you)陰(yin)，所(suo)謂陰(yin)陽(yang)(yang)相(xiang)見(jian)，雌(ci)雄交媾(gou)，玄(xuan)空(kong)大卦(gua)之(zhi)(zhi)(zhi)秘旨也(ye)，言(yan)(yan)左右(you)，則(ze)(ze)上(shang)下四(si)(si)旁(pang)皆如(ru)是矣，此(ci)(ci)(ci)即上(shang)文龍(long)(long)(long)分(fen)(fen)兩片，江(jiang)南(nan)龍(long)(long)(long)來江(jiang)北望之(zhi)(zhi)(zhi)意，而反(fan)復言(yan)(yan)之(zhi)(zhi)(zhi)者也(ye)，無奈世人(ren)(ren)止從(cong)(cong) 形跡上(shang)著眼，不(bu)(bu)能領會玄(xuan)空(kong)大卦(gua)之(zhi)(zhi)(zhi)妙，故又(you)發(fa)嘆曰：有(you)(you)人(ren)(ren)識得(de)此(ci)(ci)(ci)理(li)者，乃識真(zhen)(zhen)陰(yin)陽(yang)(yang)真(zhen)(zhen)五(wu)(wu)行(xing)(xing)(xing)，真(zhen)(zhen)血(xue)脈，真(zhen)(zhen)神龍(long)(long)(long)，隨所(suo)指點(dian)，皆天機之(zhi)(zhi)(zhi)妙，何(he)(he)(he)愁大地(di)不(bu)(bu)相(xiang)逢(feng)乎(hu)(hu)？若不(bu)(bu)識 此(ci)(ci)(ci)，雖大地(di)當(dang)前，目迷五(wu)(wu)色(se)，未(wei)有(you)(you)能得(de)其真(zhen)(zhen)者也(ye)，俗注：陽(yang)(yang)龍(long)(long)(long)左行(xing)(xing)(xing)為(wei)順(shun)，陰(yin)龍(long)(long)(long)右(you)行(xing)(xing)(xing)為(wei)逆，陽(yang)(yang)亥(hai)(hai)龍(long)(long)(long)左行(xing)(xing)(xing)為(wei)甲木，陰(yin)亥(hai)(hai)龍(long)(long)(long)右(you)行(xing)(xing)(xing)為(wei)乙(yi)木之(zhi)(zhi)(zhi)類，非(fei)．

【陽(yang)(yang)山陽(yang)(yang)向水(shui)流(liu)陽(yang)(yang)，執定此說(shuo)甚荒唐，陰(yin)山陰(yin)向水(shui)流(liu)陰(yin)，笑殺拘疑都(dou)一(yi)般．若(ruo)能勘破固中理，妙用本來同一(yi)體，陰(yin)陽(yang)(yang)相見兩(liang)為難(nan)，一(yi)山一(yi)水(shui)何足言．】

蔣 注：又言所(suo)謂(wei)識得(de)陰(yin)(yin)(yin)(yin)陽(yang)(yang)者(zhe)(zhe)(zhe)，乃玄(xuan)空大卦真陰(yin)(yin)(yin)(yin)真陽(yang)(yang)，而(er)(er)(er)非世(shi)之(zhi)(zhi)(zhi)(zhi)所(suo)謂(wei)凈(jing)陰(yin)(yin)(yin)(yin)凈(jing)陽(yang)(yang)也，若(ruo)據凈(jing)陰(yin)(yin)(yin)(yin)凈(jing)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)說，則(ze)陽(yang)(yang)山(shan)(shan)(shan)(shan)(shan)必須陽(yang)(yang)向(xiang)，而(er)(er)(er)水(shui)流陽(yang)(yang)，陰(yin)(yin)(yin)(yin)山(shan)(shan)(shan)(shan)(shan)必須陰(yin)(yin)(yin)(yin)向(xiang)，而(er)(er)(er)水(shui)流陰(yin)(yin)(yin)(yin)，時師拘(ju)(ju)拘(ju)(ju) 于此(ci)，而(er)(er)(er)不知(zhi)其(qi)實無(wu)益(yi)也，真陰(yin)(yin)(yin)(yin)真陽(yang)(yang)，自有個中之(zhi)(zhi)(zhi)(zhi)妙，世(shi)人不得(de)真傳，無(wu)從勘(kan)破(po)耳(er)，若(ruo)有明師指點，一(yi)(yi)(yi)(yi)(yi)言之(zhi)(zhi)(zhi)(zhi)下，立時勘(kan)破(po)，則(ze)知(zhi)不但凈(jing)陰(yin)(yin)(yin)(yin)凈(jing)陽(yang)(yang)不可(ke)分，所(suo)謂(wei)真陰(yin)(yin)(yin)(yin)真陽(yang)(yang) 者(zhe)(zhe)(zhe)，雖有陰(yin)(yin)(yin)(yin)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)名，而(er)(er)(er)止是一(yi)(yi)(yi)(yi)(yi)物，又何從分，既知(zhi)陰(yin)(yin)(yin)(yin)陽(yang)(yang)為一(yi)(yi)(yi)(yi)(yi)物，則(ze)隨(sui)手拈來，無(wu)非妙用，山(shan)(shan)(shan)(shan)(shan)與水(shui)為一(yi)(yi)(yi)(yi)(yi)體，陰(yin)(yin)(yin)(yin)與陽(yang)(yang)為一(yi)(yi)(yi)(yi)(yi)體，二十四山(shan)(shan)(shan)(shan)(shan)卦氣相(xiang)通(tong)者(zhe)(zhe)(zhe)，皆(jie)為一(yi)(yi)(yi)(yi)(yi)體矣，夫凈(jing)陰(yin)(yin)(yin)(yin) 凈(jing)陽(yang)(yang)者(zhe)(zhe)(zhe)，一(yi)(yi)(yi)(yi)(yi)山(shan)(shan)(shan)(shan)(shan)只論一(yi)(yi)(yi)(yi)(yi)山(shan)(shan)(shan)(shan)(shan)之(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)(yin)(yin)陽(yang)(yang)，一(yi)(yi)(yi)(yi)(yi)水(shui)只論一(yi)(yi)(yi)(yi)(yi)水(shui)之(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)(yin)(yin)陽(yang)(yang)，故(gu)拘(ju)(ju)執有形，不能(neng)觸類旁(pang)通(tong)耳(er)，玄(xuan)空大卦，一(yi)(yi)(yi)(yi)(yi)山(shan)(shan)(shan)(shan)(shan)不論一(yi)(yi)(yi)(yi)(yi)山(shan)(shan)(shan)(shan)(shan)之(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)(yin)(yin)陽(yang)(yang)，而(er)(er)(er)論與此(ci)山(shan)(shan)(shan)(shan)(shan)相(xiang)見之(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)(yin)(yin)陽(yang)(yang)，一(yi)(yi)(yi)(yi)(yi)水(shui)不論一(yi)(yi)(yi)(yi)(yi)水(shui)之(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)(yin)(yin) 陽(yang)(yang)，而(er)(er)(er)論與此(ci)水(shui)相(xiang)見之(zhi)(zhi)(zhi)(zhi)陰(yin)(yin)(yin)(yin)陽(yang)(yang)，所(suo)以為難(nan)知(zhi)難(nan)能(neng)，而(er)(er)(er)入于微妙之(zhi)(zhi)(zhi)(zhi)域，此(ci)豈(qi)凈(jing)陰(yin)(yin)(yin)(yin)凈(jing)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)說，拘(ju)(ju)有形者(zhe)(zhe)(zhe)，所(suo)可(ke)同日而(er)(er)(er)語哉．

【二(er)十(shi)四山雙雙起，少有時(shi)(shi)師通(tong)此(ci)義，五行(xing)分布二(er)十(shi)四，時(shi)(shi)師此(ci)訣何(he)曾記．】

蔣 注(zhu)：即上文二十四(si)山(shan)(shan)分(fen)順逆之(zhi)(zhi)義(yi)，而(er)重(zhong)言以(yi)嘆美之(zhi)(zhi)，此雙只起(qi)者(zhe)(zhe)(zhe)，一順一逆，一山(shan)(shan)兩用(yong)，故曰雙雙起(qi)也，五(wu)行(xing)分(fen)布(bu)者(zhe)(zhe)(zhe)，二十四(si)山(shan)(shan)，各自為(wei)五(wu)行(xing)，不相假借也，雖如(ru)此 云，而(er)其中實(shi)有(you)奧義(yi)，惟得秘訣(jue)者(zhe)(zhe)(zhe)，乃(nai)能(neng)通之(zhi)(zhi)，時師但從書(shu)卷(juan)中搜索，必不得之(zhi)(zhi)數也，于此可(ke)見二十四(si)山(shan)(shan)成格有(you)定，執指南者(zhe)(zhe)(zhe)，人人能(neng)言之(zhi)(zhi)，而(er)微(wei)妙(miao)之(zhi)(zhi)機，不可(ke)測識 矣，俗注(zhu)：干亥為(wei)一，甲卯為(wei)一，丁未(wei)為(wei)一之(zhi)(zhi)類(lei)，釋(shi)雙雙起(qi)者(zhe)(zhe)(zhe)，非．

【山上(shang)龍神不下水，水里(li)龍神不上(shang)山，用(yong)此量(liang)山與步(bu)水，百里(li)江(jiang)山一響間．】

蔣 注：此(ci)即(ji)(ji)上(shang)(shang)文(wen)山(shan)(shan)(shan)(shan)管山(shan)(shan)(shan)(shan)水(shui)(shui)(shui)(shui)管水(shui)(shui)(shui)(shui)之(zhi)(zhi)(zhi)(zhi)義，而(er)重言以(yi)(yi)嘆美之(zhi)(zhi)(zhi)(zhi)，且又以(yi)(yi)世(shi)人之(zhi)(zhi)(zhi)(zhi)論龍(long)(long)神(shen)，但(dan)以(yi)(yi)山(shan)(shan)(shan)(shan)之(zhi)(zhi)(zhi)(zhi)脈絡可(ke)尋者(zhe)為(wei)(wei)(wei)(wei)龍(long)(long)神(shen)，即(ji)(ji)其所用(yong)(yong)水(shui)(shui)(shui)(shui)法(fa)，亦以(yi)(yi)山(shan)(shan)(shan)(shan)龍(long)(long)之(zhi)(zhi)(zhi)(zhi)法(fa)，不(bu)(bu)求乎水(shui)(shui)(shui)(shui)以(yi)(yi)資(zi)其用(yong)(yong)耳，不(bu)(bu)知 山(shan)(shan)(shan)(shan)與水(shui)(shui)(shui)(shui)，乃各自有龍(long)(long)神(shen)也(ye)，特為(wei)(wei)(wei)(wei)指出(chu)，以(yi)(yi)正告天下后世(shi)焉，山(shan)(shan)(shan)(shan)上(shang)(shang)龍(long)(long)神(shen)，以(yi)(yi)山(shan)(shan)(shan)(shan)為(wei)(wei)(wei)(wei)龍(long)(long)者(zhe)也(ye)，專以(yi)(yi)山(shan)(shan)(shan)(shan)之(zhi)(zhi)(zhi)(zhi)陰(yin)陽(yang)五(wu)行(xing)(xing)推順逆生死(si)，而(er)水(shui)(shui)(shui)(shui)非所論，剛柔異質，燥濕殊性(xing)，分路揚 鑣，不(bu)(bu)相假也(ye)，即(ji)(ji)有山(shan)(shan)(shan)(shan)龍(long)(long)而(er)兼(jian)得(de)水(shui)(shui)(shui)(shui)龍(long)(long)之(zhi)(zhi)(zhi)(zhi)氣者(zhe)，亦山(shan)(shan)(shan)(shan)自為(wei)(wei)(wei)(wei)山(shan)(shan)(shan)(shan)，水(shui)(shui)(shui)(shui)自為(wei)(wei)(wei)(wei)水(shui)(shui)(shui)(shui)，非可(ke)以(yi)(yi)山(shan)(shan)(shan)(shan)之(zhi)(zhi)(zhi)(zhi)陰(yin)陽(yang)五(wu)行(xing)(xing)混入乎水(shui)(shui)(shui)(shui)之(zhi)(zhi)(zhi)(zhi)陰(yin)陽(yang)五(wu)行(xing)(xing)也(ye)，山(shan)(shan)(shan)(shan)則(ze)量山(shan)(shan)(shan)(shan)，以(yi)(yi)辨(bian)山(shan)(shan)(shan)(shan)之(zhi)(zhi)(zhi)(zhi)純雜(za)長短(duan)，水(shui)(shui)(shui)(shui)則(ze)步水(shui)(shui)(shui)(shui)，以(yi)(yi)辨(bian) 水(shui)(shui)(shui)(shui)之(zhi)(zhi)(zhi)(zhi)純雜(za)長短(duan)，得(de)此(ci)山(shan)(shan)(shan)(shan)水(shui)(shui)(shui)(shui)分用(yong)(yong)之(zhi)(zhi)(zhi)(zhi)法(fa)，百里江(jiang)山(shan)(shan)(shan)(shan)，一(yi)覽在目，此(ci)青囊之(zhi)(zhi)(zhi)(zhi)秘訣，亦青囊之(zhi)(zhi)(zhi)(zhi)捷(jie)訣也(ye)，嗚(wu)呼！此(ci)言自曾公(gong)安剖露以(yi)(yi)來(lai)(lai)(lai)，于今幾何年矣，而(er)世(shi)無一(yi)人知者(zhe)，哀 哉，俗注：論山(shan)(shan)(shan)(shan)用(yong)(yong)雙(shuang)山(shan)(shan)(shan)(shan)五(wu)行(xing)(xing)，從地卦(gua)查(cha)來(lai)(lai)(lai)龍(long)(long)入首，論水(shui)(shui)(shui)(shui)用(yong)(yong)三合(he)五(wu)行(xing)(xing)，從天卦(gua)查(cha)水(shui)(shui)(shui)(shui)神(shen)去來(lai)(lai)(lai)者(zhe)，非．

【更(geng)有凈陰凈陽(yang)(yang)法，前后八尺不(bu)(bu)宜雜，斜正(zheng)受來陰陽(yang)(yang)取，氣(qi)乘生旺方無煞．來山起頂須要(yao)(yao)知，三節(jie)四節(jie)不(bu)(bu)須拘，只要(yao)(yao)龍神得生旺，陰陽(yang)(yang)卻與穴中殊．】

蔣 注：此(ci)(ci)凈(jing)(jing)(jing)陰凈(jing)(jing)(jing)陽，非陽龍(long)(long)(long)陽向水流陽之(zhi)(zhi)凈(jing)(jing)(jing)陰凈(jing)(jing)(jing)陽也(ye)，蓋龍(long)(long)(long)脈(mo)只從(cong)一(yi)(yi)卦來(lai)(lai)，則謂之(zhi)(zhi)凈(jing)(jing)(jing)，若雜(za)他卦，即謂之(zhi)(zhi)不凈(jing)(jing)(jing)，而(er)辨凈(jing)(jing)(jing)與(yu)不凈(jing)(jing)(jing)，尤在貼身一(yi)(yi)節(jie)(jie)，或從(cong)前來(lai)(lai)，或從(cong)后(hou)至， 須(xu)極清純，不得混(hun)雜(za)，八尺言(yan)其最(zui)近(jin)也(ye)，言(yan)此(ci)(ci)尤為(wei)扼要，所謂血脈(mo)也(ye)，一(yi)(yi)節(jie)(jie)以(yi)后(hou)，則少寬矣(yi)，此(ci)(ci)節(jie)(jie)須(xu)純乎龍(long)(long)(long)運生旺(wang)(wang)之(zhi)(zhi)氣(qi)，若一(yi)(yi)雜(za)他氣(qi)，即是煞(sha)氣(qi)，吉(ji)中有兇(xiong)矣(yi)，來(lai)(lai)水 如此(ci)(ci)，來(lai)(lai)山亦(yi)然，須(xu)審其起頂(ding)出(chu)脈(mo)結(jie)穴，一(yi)(yi)二節(jie)(jie)之(zhi)(zhi)近(jin)，要得龍(long)(long)(long)神生旺(wang)(wang)之(zhi)(zhi)氣(qi)，蓋龍(long)(long)(long)頂(ding)上聚(ju)，受氣(qi)廣博，能操禍福之(zhi)(zhi)柄，即或直來(lai)(lai)側受之(zhi)(zhi)穴，結(jie)穴之(zhi)(zhi)處，與(yu)來(lai)(lai)脈(mo)不同，而(er) 小不勝大，可(ke)無虞也(ye)，此(ci)(ci)以(yi)知山上龍(long)(long)(long)神，水里龍(long)(long)(long)神，皆以(yi)來(lai)(lai)脈(mo)求生旺(wang)(wang)，而(er)尤重在到(dao)頭一(yi)(yi)節(jie)(jie)，學者不可(ke)不慎也(ye)，俗注：以(yi)左轉右轉順逆為(wei)陰陽者，非．

【天上星辰似織(zhi)羅，水交三八要相過，水發城(cheng)門須要會，劫(jie)如湖里雁(yan)交鵝(e)．】

蔣 注：此以(yi)(yi)天(tian)象之(zhi)經緯，喻水(shui)法(fa)之(zhi)交(jiao)會也(ye)，列(lie)宿分布(bu)周(zhou)天(tian)，而無七政以(yi)(yi)交(jiao)錯其(qi)(qi)中，則干道不成，而四時(shi)失(shi)紀矣(yi)；干水(shui)流行地中，而無支(zhi)流以(yi)(yi)界割其(qi)(qi)際，則地氣不收，而 立穴無據(ju)矣(yi)，故二十四山之(zhi)水(shui)，其(qi)(qi)間(jian)必有(you)交(jiao)道相(xiang)過，然后血(xue)脈(mo)真而金(jin)龍(long)動，大干小枝，兩水(shui)相(xiang)會，合成三叉而出，所謂城門者(zhe)是也(ye)，湖里雁交(jiao)鵝，言一水(shui)從左來(lai)(lai)，一 水(shui)從右來(lai)(lai)，兩水(shui)相(xiang)遇(yu)，如鵝雁之(zhi)一往一來(lai)(lai)也(ye)，此詳言水(shui)龍(long)審脈(mo)之(zhi)法(fa)，而立穴之(zhi)妙，在其(qi)(qi)中矣(yi)．

【富貴貧賤在(zai)水(shui)(shui)神(shen)，水(shui)(shui)是山家血(xue)脈精(jing)，山靜水(shui)(shui)動晝夜定(ding)，水(shui)(shui)主財祿(lu)山人丁(ding)；乾坤艮巽(xun)號御街，四大神(shen)尊在(zai)內排，生(sheng)克須憑五行布，要識天機玄妙處；乾坤艮巽(xun)水(shui)(shui)長流，吉神(shen)先入家豪富．】

蔣注(zhu)：乾(qian)坤(kun)艮巽，各有(you)衰旺(wang)生(sheng)(sheng)死(si)，非可概(gai)用，須(xu)用五行(xing)辨其生(sheng)(sheng)克，生(sheng)(sheng)即生(sheng)(sheng)旺(wang)，克即衰死(si)，生(sheng)(sheng)為(wei)吉神(shen)(shen)，死(si)為(wei)兇神(shen)(shen)，要在玄空大卦(gua)，故(gu)云天機玄妙處也(ye)．

【請驗一(yi)家舊日墳(fen)(fen)，十墳(fen)(fen)埋下九墳(fen)(fen)貧；惟有(you)一(yi)家能發福(fu)，去水來(lai)山(shan)盡合情．宗廟(miao)本是(shi)陰(yin)陽(yang)元，得四失六難(nan)為全(quan)；三才六建雖是(shi)妙，得三失五盡為偏，蓋(gai)因一(yi)行擾外國(guo)，遂把(ba)五行顛倒編(bian)；以(yi)訛(e)傳訛(e)竟不明，所以(yi)禍(huo)福(fu)為胡亂．】

蔣注：此節(jie)旁引世俗五(wu)行之(zhi)謬(miu)，以(yi)(yi)見地理之(zhi)道，惟有玄(xuan)空大卦，看雌雄之(zhi)法(fa)，所以(yi)(yi)尊師傳(chuan)戒后學也，蓋唐(tang)以(yi)(yi)后，諸家五(wu)行，雜亂而(er)出，將以(yi)(yi)擾外國，而(er)反以(yi)(yi)禍中華，至今以(yi)(yi)訛(e)傳(chuan)訛(e)，流毒萬世，曾公所以(yi)(yi)辨之(zhi)深切也歟．

青(qing)囊奧語

蔣大鴻：楊公得(de)青囊正訣，約其旨為奧語，以元空之(zhi)(zhi)(zhi)理氣(qi)，用五行之(zhi)(zhi)(zhi)星體(ti)，而高山平地之(zhi)(zhi)(zhi)作法，巳該括(kuo)于(yu)其中，然非得(de)其真(zhen)傳(chuan)口訣者，索之(zhi)(zhi)(zhi)章句(ju)之(zhi)(zhi)(zhi)末，終不能辨，謂之(zhi)(zhi)(zhi)奧語，誠哉(zai)，其奧語也。

【坤壬(ren)乙，巨門(men)從頭(tou)出(chu) ，艮(gen)丙辛(xin)，位(wei)位(wei)是破軍，巽辰亥(hai)，盡(jin)是武曲位(wei)，甲癸申，貪狼(lang)一路行，】

蔣 注：挨星(xing)(xing)(xing)五(wu)(wu)(wu)(wu)行(xing)，即(ji)九星(xing)(xing)(xing)五(wu)(wu)(wu)(wu)行(xing)也(ye)，貪(tan)(tan)(tan)巨(ju)祿文廉(lian)(lian)武(wu)破輔(fu)弼，一(yi)(yi)一(yi)(yi)挨去，故曰(yue)挨星(xing)(xing)(xing)，元空大卦(gua)(gua)五(wu)(wu)(wu)(wu)行(xing)，亦(yi)即(ji)挨星(xing)(xing)(xing)五(wu)(wu)(wu)(wu)行(xing)，名異而(er)(er)實同者(zhe)(zhe)也(ye)，此五(wu)(wu)(wu)(wu)行(xing)原本(ben)(ben)洛書九氣，而(er)(er)上應北斗， 主宰天(tian)地化育(yu)之(zhi)道(dao)，干(gan)(gan)維元運(yun)萬古(gu)，而(er)(er)不(bu)(bu)能外(wai)也(ye)，此九星(xing)(xing)(xing)與(yu)(yu)八宮掌訣(jue)九星(xing)(xing)(xing)不(bu)(bu)同，唐使(shi)僧一(yi)(yi)行(xing)作卦(gua)(gua)例(li)(li)(li)以(yi)擾外(wai)國，專取貪(tan)(tan)(tan)巨(ju)武(wu)三吉，其(qi)(qi)實非(fei)也(ye)，夫九星(xing)(xing)(xing)乃七政之(zhi)根源，八 卦(gua)(gua)乃乾坤(kun)(kun)之(zhi)法(fa)象，皆(jie)天(tian)寶地符(fu)精華妙(miao)氣，顧于其(qi)(qi)中，分彼此，比優(you)劣，真(zhen)(zhen)庸愚(yu)之(zhi)識，詭怪之(zhi)談矣(yi)(yi)，只是，天(tian)地流行(xing)之(zhi)妙(miao)，與(yu)(yu)時(shi)(shi)相(xiang)合者(zhe)(zhe)吉，與(yu)(yu)時(shi)(shi)相(xiang)背者(zhe)(zhe)兇(xiong)(xiong)(xiong)，故九星(xing)(xing)(xing)八 卦(gua)(gua)，本(ben)(ben)無(wu)不(bu)(bu)吉，而(er)(er)有(you)(you)時(shi)(shi)乎吉，本(ben)(ben)無(wu)有(you)(you)兇(xiong)(xiong)(xiong)，而(er)(er)有(you)(you)時(shi)(shi)乎兇(xiong)(xiong)(xiong)，所以(yi)其(qi)(qi)中有(you)(you)趨有(you)(you)避，真(zhen)(zhen)機妙(miao)用(yong)，全(quan)須秘密耳，真(zhen)(zhen)知九星(xing)(xing)(xing)者(zhe)(zhe)，豈惟貪(tan)(tan)(tan)巨(ju)武(wu)為(wei)(wei)三吉，即(ji)破祿廉(lian)(lian)文輔(fu)弼五(wu)(wu)(wu)(wu)兇(xiong)(xiong)(xiong)亦(yi)有(you)(you)吉 時(shi)(shi)，真(zhen)(zhen)知八卦(gua)(gua)者(zhe)(zhe)，豈惟坎離乾坤(kun)(kun)四陽卦(gua)(gua)為(wei)(wei)兇(xiong)(xiong)(xiong)，即(ji)震(zhen)巽艮(gen)兌四陰卦(gua)(gua)亦(yi)有(you)(you)兇(xiong)(xiong)(xiong)時(shi)(shi)，斯得(de)(de)元空大卦(gua)(gua)之(zhi)真(zhen)(zhen)訣(jue)矣(yi)(yi)，奧語首揭此章(zhang)乃挨星(xing)(xing)(xing)大卦(gua)(gua)之(zhi)條例(li)(li)(li)，坤(kun)(kun)壬(ren)乙非(fei)盡(jin)巨(ju)門，而(er)(er)與(yu)(yu)巨(ju)門為(wei)(wei) 一(yi)(yi)例(li)(li)(li)，艮(gen)丙(bing)辛非(fei)盡(jin)破軍，而(er)(er)與(yu)(yu)破軍為(wei)(wei)一(yi)(yi)例(li)(li)(li)，巽辰亥非(fei)盡(jin)武(wu)曲(qu)(qu)，而(er)(er)與(yu)(yu)武(wu)曲(qu)(qu)為(wei)(wei)一(yi)(yi)例(li)(li)(li)，甲癸申非(fei)盡(jin)貪(tan)(tan)(tan)狼(lang)(lang)，而(er)(er)與(yu)(yu)貪(tan)(tan)(tan)狼(lang)(lang)為(wei)(wei)一(yi)(yi)例(li)(li)(li)，此中隱然有(you)(you)挨星(xing)(xing)(xing)口訣(jue)，必待真(zhen)(zhen)傳人可推(tui)測而(er)(er)得(de)(de)， 若舊(jiu)注以(yi)坤(kun)(kun)壬(ren)乙，天(tian)干(gan)(gan)從(cong)(cong)申子辰三合為(wei)(wei)水局，故曰(yue)文曲(qu)(qu)，艮(gen)丙(bing)辛，天(tian)干(gan)(gan)從(cong)(cong)寅(yin)什(shen)戌三合為(wei)(wei)火局，故曰(yue)廉(lian)(lian)貞之(zhi)類謬(miu)矣(yi)(yi)，又有(you)(you)云長生為(wei)(wei)貪(tan)(tan)(tan)狼(lang)(lang)臨官為(wei)(wei)巨(ju)門，帝旺為(wei)(wei)武(wu)曲(qu)(qu)亦(yi)謬(miu)。

【左為陽，子癸(gui)至(zhi)亥壬，右(you)為陰，午丁至(zhi)巳丙，】

蔣(jiang)注：此節(jie)言大五行陰陽(yang)交媾(gou)之(zhi)例(li)如陽(yang)在(zai)(zai)(zai)子癸至(zhi)亥(hai)壬則陰必在(zai)(zai)(zai)午丁至(zhi)巳丙矣自(zi)子至(zhi)壬自(zi)午至(zhi)丙路(lu)路(lu)有陽(yang)路(lu)路(lu)有陰以此為(wei)例(li)須人自(zi)悟也非(fei)拘定左邊為(wei)陽(yang)右(you)邊為(wei)陰若陰在(zai)(zai)(zai)左邊則陽(yang)又在(zai)(zai)(zai)右(you)邊矣亦(yi)(yi)可(ke)(ke)云左右(you)亦(yi)(yi)可(ke)(ke)云東西亦(yi)(yi)可(ke)(ke)云前后亦(yi)(yi)可(ke)(ke)云南北(bei)皆不定之(zhi)位雌雄
交媾非(fei)有死法故曰(yue)元空舊(jiu)注自(zi)(zi)子丑至(zhi)戌亥(hai)左(zuo)旋為陽自(zi)(zi)午至(zhi)申未右旋為陰謬矣。

【雌與雄，交會合元空(kong)，雄與雌，元空(kong)卦內推(tui)，】

蔣注(zhu)：元(yuan)空之(zhi)義見于曾序江南節注(zhu)。

【山與(yu)水，須要(yao)明此理，水與(yu)山，禍福盡相關，】

蔣(jiang)注：山(shan)有(you)(you)山(shan)之(zhi)卦(gua)氣，水(shui)(shui)(shui)有(you)(you)水(shui)(shui)(shui)之(zhi)卦(gua)氣，脫不得陰(yin)陽交媾(gou)之(zhi)理(li)，山(shan)有(you)(you)山(shan)之(zhi)禍(huo)福(fu)，水(shui)(shui)(shui)有(you)(you)水(shui)(shui)(shui)之(zhi)禍(huo)福(fu)，有(you)(you)山(shan)禍(huo)而水(shui)(shui)(shui)福(fu)，有(you)(you)山(shan)福(fu)而水(shui)(shui)(shui)禍(huo)，有(you)(you)山(shan)水(shui)(shui)(shui)皆福(fu)，有(you)(you)山(shan)水(shui)(shui)(shui)皆禍(huo)，互相關(guan)涉品配(pei)為用。

【明元空，只在五行中，知此法，不須尋納甲。】

蔣注：九星五(wu)行大卦之(zhi)法，只(zhi)明元(yuan)空(kong)二字(zi)之(zhi)義，則衰旺生死了(le)然(ran)指掌之(zhi)間(jian)，不必尋干納(na)甲(jia)，坤(kun)納(na)乙，巽納(na)辛，艮納(na)丙，兌(dui)納(na)丁，震納(na)庚，離(li)納(na)壬，坎納(na)癸之(zhi)天父地母(mu)一行所造卦例矣。

【顛顛倒(dao)，二十四(si)(si)山(shan)有(you)珠(zhu)寶；順逆行，二十四(si)(si)山(shan)有(you)火坑；】

蔣注(zhu)：顛倒順逆，皆言陰(yin)(yin)陽交(jiao)媾之(zhi)妙，二十(shi)四山(shan)陰(yin)(yin)陽不一，吉兇(xiong)無定，合生旺則吉，逢衰敗(bai)則兇(xiong)，山(shan)山(shan)皆有(you)珠(zhu)寶，山(shan)山(shan)皆有(you)火坑，毫厘千里間不容發(fa)，非真得青(qing)囊之(zhi)秘(mi)，何以(yi)能辨(bian)之(zhi)乎。

【認金(jin)龍(long)，一經(jing)一緯義不窮；動(dong)不動(dong)，直待高人施妙用(yong)；】

蔣(jiang) 注：易(yi)云干(gan)為龍，干(gan)屬(shu)金(jin)，乃(nai)指先(xian)天(tian)真陽之(zhi)氣，無形可(ke)見(jian)者(zhe)也(ye)，地理取義于龍，正謂(wei)此耳(er)，一(yi)(yi)經一(yi)(yi)緯(wei)，即(ji)(ji)陰陽交媾之(zhi)妙，金(jin)龍之(zhi)經緯(wei)，隨(sui)處(chu)而有(you)，而動(dong)與不(bu)(bu)動(dong)，去取 分焉，必其(qi)龍之(zhi)動(dong)，而后妙用(yong)出，蓋若(ruo)不(bu)(bu)動(dong)者(zhe)，不(bu)(bu)可(ke)用(yong)也(ye)，金(jin)龍既屬(shu)無形，從何(he)可(ke)認(ren)，認(ren)得動(dong)處(chu)，即(ji)(ji)知用(yong)法，所以有(you)待高人也(ye)歟。

【第(di)(di)一義(yi)，要識龍身(shen)行與止；第(di)(di)二言，來(lai)脈(mo)明(ming)堂不可偏；第(di)(di)三法，傳(chuan)送功曹(cao)不高壓；第(di)(di)四奇，明(ming)堂十字有元微；第(di)(di)五妙，前后青龍兩(liang)相照；第(di)(di)六秘(mi)，八(ba)國城門(men)鎖(suo)正氣；第(di)(di)七奧，要向天心尋十道；第(di)(di)八(ba)裁，屈曲流神(shen)認去來(lai)；第(di)(di)九神(shen)，任他平(ping)地與青云；第(di)(di)十真，若有一缺非真情。】

蔣 注：上節言金龍(long)(long)(long)之(zhi)(zhi)(zhi)(zhi)動(dong)不(bu)(bu)動(dong)，而(er)(er)此節緊頂龍(long)(long)(long)身行(xing)與止，學者(zhe)不(bu)(bu)可忽(hu)也(ye)，蓋(gai)有(you)動(dong)則(ze)有(you)止，不(bu)(bu)動(dong)，則(ze)雖有(you)金龍(long)(long)(long)，只(zhi)是行(xing)龍(long)(long)(long)，原無止氣(qi)，故(gu)高(gao)人妙用，以此為(wei)第一，有(you)此一 著，然(ran)后其(qi)(qi)余作(zuo)法，可次第而(er)(er)及也(ye)，來(lai)脈(mo)明(ming)堂不(bu)(bu)可偏，非謂來(lai)脈(mo)必(bi)與明(ming)堂直對，不(bu)(bu)可偏側(ce)也(ye)，若如所云，則(ze)子龍(long)(long)(long)必(bi)作(zuo)午向(xiang)，亥龍(long)(long)(long)必(bi)作(zuo)巳向(xiang)矣(yi)，來(lai)龍(long)(long)(long)結(jie)穴變化不(bu)(bu)一，有(you) 直結(jie)者(zhe)，有(you)橫結(jie)者(zhe)，有(you)側(ce)結(jie)者(zhe)，豈容執一，楊公之(zhi)(zhi)(zhi)(zhi)意，蓋(gai)謂來(lai)脈(mo)自有(you)來(lai)脈(mo)之(zhi)(zhi)(zhi)(zhi)受氣(qi)，明(ming)堂自有(you)明(ming)堂之(zhi)(zhi)(zhi)(zhi)受氣(qi)，二者(zhe)須各乘(cheng)生旺，兼而(er)(er)收之(zhi)(zhi)(zhi)(zhi)不(bu)(bu)可偏廢也(ye)，傳送功(gong)曹乃(nai)左(zuo)(zuo)右(you)護 龍(long)(long)(long)星(xing)辰，蓋(gai)真(zhen)龍(long)(long)(long)起(qi)頂，必(bi)高(gao)于護砂，乃(nai)為(wei)正結(jie)，若左(zuo)(zuo)右(you)二星(xing)，反壓本山，非龍(long)(long)(long)體(ti)之(zhi)(zhi)(zhi)(zhi)正矣(yi)，平地亦然(ran)，貼身左(zuo)(zuo)右(you)，有(you)高(gao)地掩蔽，陽(yang)和房分不(bu)(bu)均(jun)，俗術所不(bu)(bu)覺也(ye)，十(shi)(shi)字(zi)符(fu) 微，乃(nai)裁穴定向(xiang)之(zhi)(zhi)(zhi)(zhi)法，雖云明(ming)堂，實從穴星(xing)內看十(shi)(shi)字(zi)，明(ming)此十(shi)(shi)字(zi)，則(ze)穴之(zhi)(zhi)(zhi)(zhi)上下(xia)左(zuo)(zuo)右(you)，向(xiang)之(zhi)(zhi)(zhi)(zhi)偏正饒減，盡于此矣(yi)，其(qi)(qi)云元微誠哉，其(qi)(qi)元微也(ye)歟，前后青(qing)龍(long)(long)(long)兩相照，從x 托
龍虎定(ding)穴(xue)(xue)法(fa)者(zhe)(zhe)，此(ci)義易知(zhi)八(ba)(ba)(ba)國(guo)(guo)城(cheng)也，八(ba)(ba)(ba)國(guo)(guo)有(you)不(bu)滿之(zhi)處，是曰(yue)城(cheng)門，蓋城(cheng)門通正(zheng)氣(qi)(qi)之(zhi)出入(ru)，而八(ba)(ba)(ba)國(guo)(guo)鎖之(zhi)，觀(guan)其鎖定(ding)之(zhi)方，便知(zhi)是何卦(gua)(gua)之(zhi)正(zheng)氣(qi)(qi)，以(yi)測(ce)衰(shuai)旺，而定(ding)吉兇也， 故曰(yue)秘天心(xin)十道，緊頂八(ba)(ba)(ba)國(guo)(guo)城(cheng)門而來(lai)(lai)，蓋城(cheng)門既定(ding)，正(zheng)氣(qi)(qi)之(zhi)來(lai)(lai)縱，又當(dang)于穴(xue)(xue)內，分清(qing)十道，乃知(zhi)八(ba)(ba)(ba)穴(xue)(xue)正(zheng)氣(qi)(qi)，廣狹輕(qing)重，銖兩(liang)平衡x辨(bian)，故曰(yue)奧，此(ci)兩(liang)節專(zhuan)言入(ru)穴(xue)(xue)測(ce) 氣(qi)(qi)，非論形勢也，不(bu)然，則(ze)與明堂(tang)十字；前后青龍兩(liang)條不(bu)幾(ji)于復(fu)乎，屈曲(qu)流神，巳(si)是合格(ge)之(zhi)地，然有(you)此(ci)卦(gua)(gua)來(lai)(lai)則(ze)吉，彼(bi)卦(gua)(gua)來(lai)(lai)則(ze)兇者(zhe)(zhe)，x以(yi)屈曲(qu)而用之(zhi)誤(wu)矣(yi)，須有(you)裁(cai)度， 乃可變通取(qu)用，故曰(yue)裁(cai)，以(yi)上(shang)皆審氣(qi)(qi)之(zhi)真(zhen)訣，至(zhi)微(wei)至(zhi)渺者(zhe)(zhe)，一著不(bu)到，將有(you)滲漏而失真(zhen)情矣(yi)，平地高山，總無二法(fa)，上(shang)八(ba)(ba)(ba)句，各是一義，末二句，不(bu)過叮嚀，以(yi)囑 之(zhi)，語氣(qi)(qi)奏x，借成十節耳。

【明倒杖，卦坐陰陽(yang)何必想；】

蔣注：此(ci)(ci)以下二節，專指山龍穴(xue)法，平地無(wu)涉，因世(shi)人拘執(zhi)凈(jing)(jing)(jing)陰凈(jing)(jing)(jing)陽之(zhi)說，故一語破之(zhi)，倒(dao)杖非(fei)必(bi)如俗傳十二倒(dao)仗(zhang)法，此(ci)(ci)后(hou)人偽(wei)造也，只接脈(mo)二字，足盡(jin)倒(dao)杖真(zhen)訣(jue)，既知接脈(mo)，便知真(zhen)穴(xue)，既得真(zhen)穴(xue)，使(shi)有真(zhen)向，自然之(zhi)陰陽巳得，又何必(bi)凈(jing)(jing)(jing)陰凈(jing)(jing)(jing)陽之(zhi)拘拘哉(zai)。

【識掌模；太極分明必(bi)有圖(tu)；】

蔣注：山龍真(zhen)，必有太(tai)極暈藏于地中，此暈變化(hua)不(bu)同(tong)，而(er)其理則(ze)一，非道眼孰能剖(pou)露哉。

【知化氣(qi)，生克制(zhi)化須(xu)熟記；】

蔣(jiang)注：生旺(wang)之(zhi)氣為(wei)(wei)生，衰敗之(zhi)氣為(wei)(wei)克，扶生旺(wang)之(zhi)氣，勝衰敗之(zhi)氣，是為(wei)(wei)制(zhi)化(hua)，此(ci)一節兼平地而言。

【說五星；方圓尖(jian)秀(xiu)要分明；曉(xiao)高低，星峰須辨得元(yuan)微(wei)；鬼與曜；生死去來(lai)真要妙；】

蔣 注：此三節，皆論山(shan)龍(long)形體(ti)，不(bu)須另解(jie)，鬼曜之生死去來(lai)，是(shi)辨(bian)龍(long)穴(xue)之要著也(ye)(ye)(ye)，龍(long)之轉結者，背后(hou)(hou)必有(you)鬼，有(you)穴(xue)星如(ru)許長，而鬼亦(yi)如(ru)許長者，俗眼難辨(bian)，有(you)反(fan)(fan)在(zai)(zai)(zai)鬼上(shang) 求(qiu)穴(xue)者，不(bu)知(zhi)穴(xue)星是(shi)來(lai)脈為生，鬼身是(shi)去脈為死，察其(qi)去來(lai)，而真偽(wei)立辨(bian)矣，盡龍(long)左右龍(long)虎(hu)都生，曜氣向外反(fan)(fan)張，有(you)似乎砂(sha)(sha)之飛走者，此真氣有(you)余(yu)(yu)直沖上(shang)前，而余(yu)(yu)氣 帶(dai)轉，如(ru)人(ren)當風振臂，衣袖飄(piao)揚反(fan)(fan)向后(hou)(hou)也(ye)(ye)(ye)，在(zai)(zai)(zai)真龍(long)正穴(xue)，則(ze)為曜氣在(zai)(zai)(zai)，無有(you)穴(xue)之地，則(ze)為砂(sha)(sha)飛，比(bi)其(qi)辨(bian)在(zai)(zai)(zai)龍(long)穴(xue)，而不(bu)在(zai)(zai)(zai)砂(sha)(sha)也(ye)(ye)(ye)。

【向(xiang)放水，生旺有吉休囚否。】

蔣注：向(xiang)中放水(shui)(shui)，世人莫不以來水(shui)(shui)特朝為(wei)至吉(ji)，去(qu)(qu)(qu)水(shui)(shui)元辰走泄為(wei)至兇(xiong)，殊不知向(xiang)上之水(shui)(shui)不論去(qu)(qu)(qu)來，若(ruo)(ruo)合生旺，則來固吉(ji)，去(qu)(qu)(qu)亦吉(ji)，若(ruo)(ruo)逢休囚，則去(qu)(qu)(qu)固兇(xiong)，來亦兇(xiong)，楊公因向(xiang)上之水(shui)(shui)關系(xi)尤緊，其(qi)說最能(neng)誤人，故特辨之。

【二十四山分五(wu)行，知得榮枯死與生(sheng)；翻天倒地(di)對(dui)不同，其中密秘在元空；認龍立穴要分明，在人仔細(xi)辨天心；天心既辨穴何(he)難，但(dan)把(ba)向(xiang)中放水(shui)看；從外出(chu)入名為進，定知財(cai)寶積如山；從內生(sheng)出(chu)名為退，家內錢財(cai)皆廢盡；生(sheng)入克入名為旺，子孫高官盡富貴；】

蔣(jiang) 注(zhu)：元空(kong)(kong)大卦之(zhi)(zhi)(zhi)妙，祗翻(fan)天(tian)倒地對不(bu)(bu)同(tong)(tong)七字，二十(shi)四山(shan)既(ji)(ji)分定五行(xing)(xing)，則(ze)榮枯生(sheng)(sheng)死(si)宜有(you)一定矣(yi)，及(ji)其(qi)(qi)(qi)(qi)入(ru)(ru)用(yong)，有(you)用(yong)于此(ci)時則(ze)吉，用(yong)于彼(bi)時則(ze)兇者(zhe)(zhe)(zhe)(zhe)(zhe)，時之(zhi)(zhi)(zhi)對不(bu)(bu)同(tong)(tong)者(zhe)(zhe)(zhe)(zhe)(zhe)，其(qi)(qi)(qi)(qi)一 也(ye)(ye)，有(you)用(yong)之(zhi)(zhi)(zhi)此(ci)處則(ze)吉，用(yong)之(zhi)(zhi)(zhi)彼(bi)處則(ze)兇者(zhe)(zhe)(zhe)(zhe)(zhe)，物之(zhi)(zhi)(zhi)對不(bu)(bu)同(tong)(tong)者(zhe)(zhe)(zhe)(zhe)(zhe)，又其(qi)(qi)(qi)(qi)一也(ye)(ye)，此(ci)其(qi)(qi)(qi)(qi)秘(mi)密(mi)之(zhi)(zhi)(zhi)理，非傳心不(bu)(bu)可，天(tian)心，即(ji)上文第七奧(ao)之(zhi)(zhi)(zhi)天(tian)心，另有(you)辨法，非時師(shi)所(suo)(suo)謂天(tian)心十(shi)道也(ye)(ye)， 若如時師(shi)之(zhi)(zhi)(zhi)說，又何用(yong)仔細耶，天(tian)心既(ji)(ji)辨，則(ze)穴中(zhong)(zhong)正(zheng)氣(qi)巳定，而撓其(qi)(qi)(qi)(qi)權者(zhe)(zhe)(zhe)(zhe)(zhe)，在向(xiang)中(zhong)(zhong)所(suo)(suo)放之(zhi)(zhi)(zhi)水也(ye)(ye)，從(cong)外(wai)(wai)生(sheng)(sheng)入(ru)(ru)，從(cong)內生(sheng)(sheng)出(chu)，此(ci)言(yan)穴中(zhong)(zhong)所(suo)(suo)向(xiang)之(zhi)(zhi)(zhi)氣(qi)也(ye)(ye)，我(wo)居(ju)于衰敗，而受外(wai)(wai)來 生(sheng)(sheng)旺之(zhi)(zhi)(zhi)氣(qi)，所(suo)(suo)謂從(cong)外(wai)(wai)生(sheng)(sheng)入(ru)(ru)也(ye)(ye)，我(wo)居(ju)于生(sheng)(sheng)旺，而外(wai)(wai)來衰敗之(zhi)(zhi)(zhi)氣(qi)，似乎我(wo)反生(sheng)(sheng)之(zhi)(zhi)(zhi)，故云從(cong)內生(sheng)(sheng)出(chu)也(ye)(ye)，此(ci)言(yan)穴中(zhong)(zhong)所(suo)(suo)向(xiang)之(zhi)(zhi)(zhi)氣(qi)，穴中(zhong)(zhong)既(ji)(ji)有(you)生(sheng)(sheng)入(ru)(ru)之(zhi)(zhi)(zhi)氣(qi)矣(yi)，而水又在衰敗之(zhi)(zhi)(zhi)方，則(ze)水 來克(ke)(ke)我(wo)，適所(suo)(suo)以生(sheng)(sheng)我(wo)也(ye)(ye)，內外(wai)(wai)之(zhi)(zhi)(zhi)一生(sheng)(sheng)一克(ke)(ke)，皆成生(sheng)(sheng)旺，兩(liang)美相(xiang)合，諸福畢(bi)臻，所(suo)(suo)以高官富貴有(you)異(yi)于常(chang)也(ye)(ye)，其(qi)(qi)(qi)(qi)中(zhong)(zhong)，正(zheng)有(you)對不(bu)(bu)同(tong)(tong)者(zhe)(zhe)(zhe)(zhe)(zhe)存焉，舊注(zhu)所(suo)(suo)云，小元空(kong)(kong)水生(sheng)(sheng)向(xiang)克(ke)(ke)向(xiang)為 進(jin)神(shen)，向(xiang)生(sheng)(sheng)水克(ke)(ke)水為退神(shen)，非是青囊，豈有(you)兩(liang)元空(kong)(kong)五行(xing)(xing)邪。

【脈息生旺要知(zhi)因，龍(long)歇脈寒災(zai)禍侵；縱有(you)他山來救助，空勞祿(lu)馬護龍(long)行(xing)；】

蔣(jiang)注：此下(xia)二節總一(yi)篇之(zhi)(zhi)意，言(yan)先尋龍(long)脈，以(yi)定(ding)穴(xue)之(zhi)(zhi)有無，次論九星(xing)，以(yi)辨(bian)氣(qi)之(zhi)(zhi)吉兇也，此一(yi)節先言(yan)形體，而以(yi)來(lai)龍(long)之(zhi)(zhi)脈息為重，外砂之(zhi)(zhi)護夾為輕(qing)。

【勸君再把(ba)星辰(chen)辨，吉兇禍福如(ru)神(shen)見；識得此篇(pian)真妙微(wei)，又見郭璞再出現。】

蔣注：此(ci)一(yi)節(jie)乃(nai)言卦(gua)氣，而以九星大五行(xing)為(wei)主，言如上節(jie)所云(yun)，雖得來龍脈息(xi)之(zhi)(zhi)真穴(xue)，而吉兇(xiong)禍福(fu)尚(shang)未能取，必(bi)勸君(jun)再將挨星訣法，細審衰旺生死，而后可(ke)趨吉而避兇(xiong)，轉禍而為(wei)福(fu)，一(yi)篇之(zhi)(zhi)旨不過如此(ci)，茍能識其微(wei)妙，前賢與后賢，一(yi)般見識，一(yi)般作用，青囊(nang)二卷更(geng)無余義矣。

蔣(jiang)注：總論楊公此篇其(qi)言，元(yuan)空大卦(gua)挨星五行，即(ji)青囊(nang)經上卷(juan)(juan)，陽(yang)生于陰之義，而下卷(juan)(juan)理(li)寓于氣之妙(miao)用(yong)(yong)也(ye)，其(qi)言倒(dao)杖太極暈五星脈息(xi)，即(ji)青囊(nang)經中卷(juan)(juan)，形(xing)止(zhi)氣蓄之義，而下卷(juan)(juan)氣囿于形(xing)之妙(miao)用(yong)(yong)也(ye)，一(yi)(yi)形(xing)一(yi)(yi)氣括盡(jin)青囊(nang)之昌，而究其(qi)元(yuan)機正訣，如環無端(duan)，不(bu)可捉摸，謂之曰奧(ao)語宜哉。

天玉(yu)經

內傳(chuan)上

【江東一(yi)(yi)卦從來吉，八神(shen)(shen)四個一(yi)(yi)，江西一(yi)(yi)卦排龍位，八神(shen)(shen)四個二，南北八神(shen)(shen)共一(yi)(yi)卦，端的(de)應(ying)無(wu)差。】

蔣 注：天玉(yu)內傳，即青囊奧語(yu)，挨星五行，玄空(kong)大(da)卦(gua)(gua)(gua)(gua)(gua)(gua)之(zhi)(zhi)(zhi)(zhi)理。楊公(gong)妙用(yong)，止有(you)(you)(you)一(yi)(yi)(yi)(yi)法(fa)，更(geng)無二門，此(ci)(ci)乃(nai)反復其(qi)詞，以授(shou)曾安(an)公(gong)者(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)。江(jiang)(jiang)(jiang)南江(jiang)(jiang)(jiang)北江(jiang)(jiang)(jiang)東(dong)江(jiang)(jiang)(jiang)西(xi)(xi)(xi)(xi)，曾序已先下腳注 矣。但(dan)南北東(dong)西(xi)(xi)(xi)(xi)，應有(you)(you)(you)四(si)卦(gua)(gua)(gua)(gua)(gua)(gua)；而(er)此(ci)(ci)云三(san)卦(gua)(gua)(gua)(gua)(gua)(gua)者(zhe)，緣玄空(kong)五行，八(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)(gua)(gua)(gua)排來，止有(you)(you)(you)三(san)卦(gua)(gua)(gua)(gua)(gua)(gua)故(gu)(gu)也(ye)(ye)(ye)(ye)(ye)(ye)。江(jiang)(jiang)(jiang)東(dong)一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)者(zhe)，卦(gua)(gua)(gua)(gua)(gua)(gua)起于(yu)西(xi)(xi)(xi)(xi)，所(suo)謂江(jiang)(jiang)(jiang)西(xi)(xi)(xi)(xi)龍(long)去望(wang)(wang)江(jiang)(jiang)(jiang)東(dong)，故(gu)(gu)日(ri)江(jiang)(jiang)(jiang)東(dong)也(ye)(ye)(ye)(ye)(ye)(ye)。八(ba)(ba)(ba)(ba)神，即八(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)(gua)(gua)(gua)之(zhi)(zhi)(zhi)(zhi) 中(zhong)，經(jing)四(si)位(wei)(wei)(wei)而(er)起父(fu)母，故(gu)(gu)曰八(ba)(ba)(ba)(ba)神。四(si)個(ge)，言(yan)八(ba)(ba)(ba)(ba)神之(zhi)(zhi)(zhi)(zhi)中(zhong)歷四(si)位(wei)(wei)(wei)也(ye)(ye)(ye)(ye)(ye)(ye)。一(yi)(yi)(yi)(yi)者(zhe)，此(ci)(ci)一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)祇管一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)之(zhi)(zhi)(zhi)(zhi)事(shi)(shi)，不(bu)(bu)能兼(jian)通他卦(gua)(gua)(gua)(gua)(gua)(gua)也(ye)(ye)(ye)(ye)(ye)(ye)。江(jiang)(jiang)(jiang)西(xi)(xi)(xi)(xi)一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)者(zhe)，卦(gua)(gua)(gua)(gua)(gua)(gua)起于(yu)東(dong)，反而(er)言(yan)之(zhi)(zhi)(zhi)(zhi)，即謂江(jiang)(jiang)(jiang)東(dong)龍(long)去望(wang)(wang) 江(jiang)(jiang)(jiang)西(xi)(xi)(xi)(xi)亦(yi)可(ke)，故(gu)(gu)日(ri)江(jiang)(jiang)(jiang)西(xi)(xi)(xi)(xi)也(ye)(ye)(ye)(ye)(ye)(ye)。亦(yi)于(yu)八(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)(gua)(gua)(gua)之(zhi)(zhi)(zhi)(zhi)中(zhong)，經(jing)四(si)位(wei)(wei)(wei)而(er)起父(fu)母，則亦(yi)曰八(ba)(ba)(ba)(ba)神，四(si)個(ge)二者(zhe)，此(ci)(ci)一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)兼(jian)管二卦(gua)(gua)(gua)(gua)(gua)(gua)之(zhi)(zhi)(zhi)(zhi)事(shi)(shi)，而(er)不(bu)(bu)能全收三(san)卦(gua)(gua)(gua)(gua)(gua)(gua)也(ye)(ye)(ye)(ye)(ye)(ye)。比如坎(kan)至巽，乃(nai)第四(si)位(wei)(wei)(wei)，巽至兌(dui)，亦(yi) 第四(si)位(wei)(wei)(wei)；八(ba)(ba)(ba)(ba)卦(gua)(gua)(gua)(gua)(gua)(gua)之(zhi)(zhi)(zhi)(zhi)中(zhong)各經(jing)四(si)卦(gua)(gua)(gua)(gua)(gua)(gua)，故(gu)(gu)日(ri)八(ba)(ba)(ba)(ba)神四(si)個(ge)也(ye)(ye)(ye)(ye)(ye)(ye)。南北八(ba)(ba)(ba)(ba)神考，乃(nai)江(jiang)(jiang)(jiang)北一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)，所(suo)謂江(jiang)(jiang)(jiang)南龍(long)來江(jiang)(jiang)(jiang)北望(wang)(wang)也(ye)(ye)(ye)(ye)(ye)(ye)。不(bu)(bu)云四(si)個(ge)者(zhe)，此(ci)(ci)卦(gua)(gua)(gua)(gua)(gua)(gua)突然(ran)自起，不(bu)(bu)經(jing)位(wei)(wei)(wei)數，與東(dong)西(xi)(xi)(xi)(xi)兩卦(gua)(gua)(gua)(gua)(gua)(gua)不(bu)(bu)同也(ye)(ye)(ye)(ye)(ye)(ye)。八(ba)(ba)(ba)(ba) 神共一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)者(zhe)，此(ci)(ci)卦(gua)(gua)(gua)(gua)(gua)(gua)包含三(san)卦(gua)(gua)(gua)(gua)(gua)(gua)，總(zong)該八(ba)(ba)(ba)(ba)神，又非八(ba)(ba)(ba)(ba)神四(si)個(ge)二之(zhi)(zhi)(zhi)(zhi)比也(ye)(ye)(ye)(ye)(ye)(ye)。夫(fu)此(ci)(ci)東(dong)西(xi)(xi)(xi)(xi)南北三(san)卦(gua)(gua)(gua)(gua)(gua)(gua)，有(you)(you)(you)一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)止得一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)之(zhi)(zhi)(zhi)(zhi)用(yong)者(zhe)，有(you)(you)(you)一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)兼(jian)得二卦(gua)(gua)(gua)(gua)(gua)(gua)之(zhi)(zhi)(zhi)(zhi)用(yong)者(zhe)，有(you)(you)(you)一(yi)(yi)(yi)(yi)卦(gua)(gua)(gua)(gua)(gua)(gua)盡(jin)得三(san)卦(gua)(gua)(gua)(gua)(gua)(gua)之(zhi)(zhi)(zhi)(zhi)用(yong)者(zhe)，此(ci)(ci) 謂玄空(kong)大(da)卦(gua)(gua)(gua)(gua)(gua)(gua)秘(mi)密寶藏，非真傳正授(shou)，斷(duan)不(bu)(bu)能洞悉(xi)其(qi)妙旨也(ye)(ye)(ye)(ye)(ye)(ye)。俗注：寅至丙(bing)為東(dong)卦(gua)(gua)(gua)(gua)(gua)(gua)，申至壬為西(xi)(xi)(xi)(xi)卦(gua)(gua)(gua)(gua)(gua)(gua)，午至坤為南卦(gua)(gua)(gua)(gua)(gua)(gua)，子至艮(gen)為北卦(gua)(gua)(gua)(gua)(gua)(gua)非。

【二十四(si)龍管三卦，莫與時(shi)師(shi)話，忽然知得便通仙，代代鼓駢闐(tian)。】

蔣(jiang)注(zhu)：二(er)十四(si)(si)(si)龍(long)本是(shi)八(ba)卦，而八(ba)卦又分三(san)卦，此玄(xuan)空之秘，必須口(kou)傳，若俗注(zhu)：丙(bing)(bing)本南離，而反(fan)屬東卦，壬本北坎，而反(fan)屬西卦，牽(qian)強支(zhi)離，悖理之極。且云四(si)(si)(si)個一者，寅辰丙(bing)(bing)乙四(si)(si)(si)個，在一龍(long)；四(si)(si)(si)個二(er)者，申戌(xu)壬辛四(si)(si)(si)個，在二(er)龍(long)，又屬無謂(wei)。

【天(tian)卦江(jiang)東掌(zhang)上尋，知了值千(qian)金(jin)；地畫(hua)八(ba)卦誰能會，山(shan)與水相對(dui)。】

蔣 注：天地(di)(di)(di)東西南北，皆對(dui)(dui)待之名(ming)，所謂陰陽交媾，玄空大卦之妙(miao)用也。此節方(fang)將山與水(shui)(shui)相(xiang)(xiang)對(dui)(dui)一(yi)言，略指一(yi)班，泄漏春光矣(yi)；非分(fen)天卦于江東，分(fen)山水(shui)(shui)相(xiang)(xiang)對(dui)(dui)于地(di)(di)(di)卦也， 若(ruo)以(yi)辭害志，分(fen)別支離，即同癡人說(shuo)夢矣(yi)。俗注：天卦地(di)(di)(di)支從天干，以(yi)向論(lun)水(shui)(shui)神旺墓，地(di)(di)(di)卦天干從地(di)(di)(di)支，以(yi)龍(long)論(lun)山水(shui)(shui)生死者(zhe)，非。

【父母陰陽(yang)仔細尋上(shang)刖后(hou)相兼(jian)定上(shang)刖后(hou)相兼(jian)兩路看，分定兩邊安。】

蔣注(zhu)：卦(gua)有卦(gua)之(zhi)父(fu)母(mu)(mu)(mu)，爻有爻之(zhi)父(fu)母(mu)(mu)(mu)，皆陰陽交(jiao)媾之(zhi)妙理。此節一(yi)(yi)刖(yue)后，指(zhi)卦(gua)爻而言(yan)；一(yi)(yi)卦(gua)之(zhi)中為(wei)父(fu)母(mu)(mu)(mu)，卦(gua)前卦(gua)后，偏旁兩(liang)路，即為(wei)子息、，若不仔細審(shen)察，恐(kong)于父(fu)母(mu)(mu)(mu)之(zhi)胎元(yuan)不真，而陰陽有差錯矣。俗注(zhu)：以(yi)一(yi)(yi)刖(yue)兼后為(wei)一(yi)(yi)大卦(gua)，屬向首(shou)；后兼一(yi)(yi)刖(yue)為(wei)地卦(gua)，屬龍家，為(wei)兩(liang)邊者，非。

【卦(gua)(gua)內八(ba)卦(gua)(gua)不出(chu)位，代代人尊(zun)貴；向(xiang)水流歸一路(lu)行(xing)，到(dao)處有聲(sheng)名：龍行(xing)出(chu)卦(gua)(gua)無官貴，不用勞心力；祇把天醫福德裝，末解見榮光。】

蔣(jiang)注(zhu)：八卦(gua)之(zhi)內有三(san)卦(gua)，在三(san)卦(gua)之(zhi)內，則為不(bu)出卦(gua)而吉，三(san)卦(gua)之(zhi)外，即為出卦(gua)而兇(xiong)；向(xiang)(xiang)須卦(gua)內之(zhi)向(xiang)(xiang)，水(shui)須卦(gua)內之(zhi)水(shui)上者(zhe)(zhe)皆(jie)歸本卦(gua)，則全美矣。天醫(yi)即巨門上福德即武曲，此乃(nai)一行所造小游年卦(gua)例(li)(li)，以溷挨(ai)星之(zhi)真者(zhe)(zhe)也。蓋謂世人誤認(ren)卦(gua)例(li)(li)為九星五行，必不(bu)能(neng)獲福也．

【倒排父母蔭龍位，山(shan)向(xiang)同流水，十(shi)二陰陽一路(lu)排，總是卦中來(lai)。】

蔣注：倒排父母，即(ji)顛顛倒之義，陰(yin)陽交(jiao)媾，皆倒排之法；山向(xiang)與(yu)水神，必倒排以定(ding)陰(yin)陽。十(shi)二(er)陰(yin)陽，即(ji)備二(er)十(shi)四(si)山之理，言(yan)雖有二(er)十(shi)四(si)位陰(yin)陽，總不脫八卦為父母也。

【關天(tian)關地定雌(ci)雄，富貴此中(zhong)逢(feng)；翻天(tian)倒地對不同，秘密在玄空(kong)。】

蔣注(zhu)：雌雄交(jiao)(jiao)媾(gou)之所，乃(nai)天地之關竅，知(zhi)其關竅，而后交(jiao)(jiao)媾(gou)可定也。江(jiang)(jiang)南龍來江(jiang)(jiang)北(bei)望，江(jiang)(jiang)西龍去望江(jiang)(jiang)東(dong)，此為(wei)翻天倒地，已詳(xiang)奧語注(zhu)中。俗注(zhu)：以辰戌丑未，為(wei)辟天關地，非。

【三(san)陽水向盡源流，富貴永無休；三(san)陽六秀二神當上見入朝堂(tang)。】

蔣注：三(san)陽(yang)(yang)者，丙(bing)午(wu)了也。天王青(qing)囊，既重挨星生旺(wang)矣，而此(ci)節提出(chu)主(zhu)陽(yang)(yang)，別有深(shen)意，非筆舌所能(neng)道(dao)。六秀者，本卦之(zhi)二爻，故日(ri)二神。天王以卦之(zhi)父母為(wei)三(san)吉，以卦之(zhi)子息為(wei)六秀。俗注：艮丙(bing)巽辛(xin)兌丁(ding)為(wei)一八秀，非。

【水到玉(yu)街(jie)官(guan)便至，神(shen)童狀元出，印(yin)緩若(ruo)然(ran)居水口，玉(yu)街(jie)近(jin)臺(tai)輔，冬冬鼓角隨(sui)流水，艷艷紅旆貴。】

蔣注：鼓角(jiao)紅(hong)(hong)施，皆以形象言。俗注：乾坤(kun)艮巽為玉街，長生前一位(wei)為鼓角(jiao)，后二位(wei)為紅(hong)(hong)旆，非。

【上(shang)按三才并六建，排(pai)定(ding)陰陽算；下按玉輦(nian)捍門流(liu)，龍去要回頭(tou)。】

蔣注：三才即(ji)(ji)三吉，六建即(ji)(ji)六秀，此(ci)節上二句論(lun)方位，故須排定(ding)陰陽(yang)。下(xia)二句論(lun)形勢；玉輦捍門(men)，皆(jie)指去水(shui)，須纏身兜抱(bao)，故謂(wei)之(zhi)日回(hui)頭也．俗注：以長生諸位為(wei)六建，及王輦捍門(men)，俱就方位言者，非。

【六(liu)建分明(ming)號六(liu)龍，名姓達(da)天聰；正山正向(xiang)流支上，寡夭遭(zao)刑杖。】

蔣 注：下(xia)二(er)句，緊接上(shang)二(er)句而(er)言；水之(zhi)(zhi)取六建(jian)(jian)是矣。然卦(gua)(gua)(gua)之(zhi)(zhi)山向，在(zai)四隅(yu)卦(gua)(gua)(gua)中(zhong)，則用(yong)本卦(gua)(gua)(gua)支神(shen)之(zhi)(zhi)六建(jian)(jian)；在(zai)四正(zheng)(zheng)(zheng)卦(gua)(gua)(gua)中(zhong)，又當(dang)用(yong)本卦(gua)(gua)(gua)于神(shen)之(zhi)(zhi)六建(jian)(jian)。若卦(gua)(gua)(gua)取正(zheng)(zheng)(zheng)山正(zheng)(zheng)(zheng)向，而(er)水又 流(liu)他卦(gua)(gua)(gua)之(zhi)(zhi)交上(shang)，是陰差陽(yang)錯，而(er)必有寡夭(yao)刑(xing)杖之(zhi)(zhi)憂矣。學四正(zheng)(zheng)(zheng)卦(gua)(gua)(gua)，而(er)四隅(yu)卦(gua)(gua)(gua)不辨(bian)自明矣。此節以下(xia)，專辦(ban)干支零正(zheng)(zheng)(zheng)陰陽(yang)純雜，毫厘千里之(zhi)(zhi)微也(ye)。

【共路兩神為夫婦(fu)，認取真神路，仙人秘密定陰陽，便是正龍岡。】

蔣注:共路兩神，即一干一支也。一干一支︵皆可為夫(fu)(fu)婦，然有真(zhen)夫(fu)(fu)婦、有假(jia)夫(fu)(fu)婦，真(zhen)夫(fu)(fu)婦為正龍，假(jia)夫(fu)(fu)婦即非正龍矣(yi)。如(ru)巽已為真(zhen)夫(fu)(fu)婦，丙午亦真(zhen)夫(fu)(fu)婦，若已丙則(ze)不得為真(zhen)夫(fu)(fu)婦矣(yi)。其它(ta)做此。

【陰陽二字(zi)看零(ling)正(zheng)，坐向須知病，若遇正(zheng)神正(zheng)位裝(zhuang)(zhuang)，發水入零(ling)堂，零(ling)堂正(zheng)向須知好，認取來山(shan)腦，水上(shang)排龍(long)點位裝(zhuang)(zhuang)，積粟萬余倉。】

蔣 注：青囊天玉，蓋以(yi)卦內(nei)生(sheng)(sheng)旺(wang)之(zhi)(zhi)位為(wei)正(zheng)神(shen)(shen)，以(yi)出卦衰敗之(zhi)(zhi)位為(wei)零(ling)(ling)(ling)神(shen)(shen)；故陰陽(yang)交媾(gou)，全在(zai)零(ling)(ling)(ling)正(zheng)二字，零(ling)(ling)(ling)正(zheng)不明，生(sheng)(sheng)旺(wang)必(bi)有病矣(yi)。若知其(qi)故，而(er)以(yi)正(zheng)神(shen)(shen)裝在(zai)向(xiang)(xiang)上為(wei)生(sheng)(sheng)入， 而(er)以(yi)零(ling)(ling)(ling)神(shen)(shen)裝在(zai)水(shui)上為(wei)克入，則零(ling)(ling)(ling)堂(tang)正(zheng)向(xiang)(xiang)，豈不兼收其(qi)妙乎。向(xiang)(xiang)水(shui)既妙，而(er)來(lai)(lai)山(shan)(shan)之(zhi)(zhi)腦(nao)，未(wei)必(bi)與(yu)坐(zuo)向(xiang)(xiang)相(xiang)合(he)，又(you)當認取果來(lai)(lai)之(zhi)(zhi)山(shan)(shan)，又(you)與(yu)坐(zuo)向(xiang)(xiang)同在(zai)卦內(nei)，則來(lai)(lai)脈又(you)合(he)；非但(dan)一(yi) 向(xiang)(xiang)之(zhi)(zhi)旺(wang)氣(qi)(qi)而(er)已，惟水(shui)亦然。蓋山(shan)(shan)有來(lai)(lai)山(shan)(shan)之(zhi)(zhi)腦(nao)，而(er)水(shui)亦有來(lai)(lai)水(shui)之(zhi)(zhi)源，水(shui)龍(long)即是山(shan)(shan)龍(long)，亦須(xu)節(jie)節(jie)排去，點(dian)位裝成，果能步步零(ling)(ling)(ling)神(shen)(shen)，則水(shui)之(zhi)(zhi)來(lai)(lai)脈，與(yu)水(shui)之(zhi)(zhi)入口同一(yi)氣(qi)(qi)；山(shan)(shan)之(zhi)(zhi) 坐(zuo)向(xiang)(xiang)，與(yu)山(shan)(shan)之(zhi)(zhi)來(lai)(lai)脈同一(yi)氣(qi)(qi)。斯零(ling)(ling)(ling)正(zheng)二途，別無(wu)閑(xian)雜，而(er)為(wei)大地無(wu)疑矣(yi)。

【正神百步始成龍，水短(duan)便遭兇，零神不問長和短(duan)，吉兇不同(tong)斷。】

蔣(jiang) 注：此承(cheng)上文而言，正(zheng)神(shen)(shen)正(zheng)位裝，向(xiang)固(gu)吉(ji)矣(yi)；然其向(xiang)中(zhong)來氣(qi)，須深遠悠長，而后成(cheng)龍，若(ruo)然短(duan)淺，則氣(qi)不(bu)聚，難以(yi)致福(fu)。至于(yu)水則不(bu)然，一遇正(zheng)神(shen)(shen)，雖(sui)(sui)一節二節，其 煞立(li)應矣(yi)，其零(ling)(ling)神(shen)(shen)之長短(duan)，又與正(zheng)神(shen)(shen)有異，使零(ling)(ling)神(shen)(shen)而在水，雖(sui)(sui)短(duan)亦吉(ji)，若(ruo)零(ling)(ling)神(shen)(shen)而在向(xiang)，雖(sui)(sui)短(duan)亦兇；是零(ling)(ling)神(shen)(shen)之吉(ji)兇，在水向(xiang)之分，而不(bu)系乎長短(duan)也。

【父(fu)母排來(lai)到子息，須(xu)去認(ren)生克(ke)，水上排龍點位(wei)分，兄弟更子孫。】

蔣 注：亦承上(shang)(shang)文(wen)排(pai)(pai)龍(long)而(er)言，卦(gua)(gua)(gua)(gua)之(zhi)中氣(qi)(qi)(qi)為父母(mu)，卦(gua)(gua)(gua)(gua)之(zhi)二(er)爻為子息，而(er)本宮他卦(gua)(gua)(gua)(gua)之(zhi)父母(mu)為兄弟。上(shang)(shang)二(er)句言山(shan)(shan)上(shang)(shang)排(pai)(pai)龍(long)，下二(er)句一(yi)(yi) 水上(shang)(shang)排(pai)(pai)龍(long)。山(shan)(shan)上(shang)(shang)排(pai)(pai)龍(long)，從(cong)父母(mu)排(pai)(pai)到子息，總是一(yi)(yi)卦(gua)(gua)(gua)(gua)，則(ze)(ze)卦(gua)(gua)(gua)(gua)氣(qi)(qi)(qi)純(chun)矣；然須認其卦(gua)(gua)(gua)(gua)之(zhi)生克(ke)，若得卦(gua)(gua)(gua)(gua)之(zhi)生氣(qi)(qi)(qi)，則(ze)(ze)純(chun)乎(hu)吉(ji)，若得卦(gua)(gua)(gua)(gua)之(zhi)克(ke)氣(qi)(qi)(qi)，則(ze)(ze)純(chun)乎(hu)兇矣，豈可以其卦(gua)(gua)(gua)(gua)之(zhi)純(chun)一(yi)(yi)， 而(er)遂謂(wei)吉(ji)哉。山(shan)(shan)上(shang)(shang)排(pai)(pai)龍(long)來脈一(yi)(yi)路(lu)，大都(dou)只在一(yi)(yi)卦(gua)(gua)(gua)(gua)之(zhi)內(nei)，至(zhi)于(yu)水上(shang)(shang)排(pai)(pai)龍(long)則(ze)(ze)不(bu)然，水有一(yi)(yi)路(lu)來者，亦有兩(liang)三路(lu)來者，故須照(zhao)位(wei)分開，而(er)不(bu)能拘(ju)一(yi)(yi)卦(gua)(gua)(gua)(gua)之(zhi)父母(mu)，只要旁(pang)來之(zhi) 水，亦在父母(mu)一(yi)(yi)氣(qi)(qi)(qi)之(zhi)卦(gua)(gua)(gua)(gua)，謂(wei)之(zhi)兄弟。兄弟卦(gua)(gua)(gua)(gua)內(nei)又有子孫(sun)，雖(sui)非一(yi)(yi)父母(mu)，而(er)總是一(yi)(yi)家骨肉，來路(lu)雖(sui)多，不(bu)害(hai)其為吉(ji)也(ye)。兇者反(fan)是．

【二十四山分兩路(lu)，認取五(wu)行主，龍(long)中交戰水中裝(zhuang)，便是(shi)正龍(long)傷(shang)，前面若(ruo)無(wu)兇交破(po)，莫斷為(wei)兇禍，兇星看在(zai)何公位，仔細認蹤由。】

蔣 注(zhu)。此一節，專指卦(gua)之(zhi)差錯者(zhe)(zhe)而(er)言。兩(liang)路者(zhe)(zhe)，陰陽生死(si)也(ye)(ye)；二(er)十(shi)四山，每山皆有兩(liang)路，非(fei)分(fen)開二(er)十(shi)四山歸(gui)兩(liang)路也(ye)(ye)。兩(liang)路之(zhi)中(zhong)，須認(ren)取五行之(zhi)所主，五行所主，貴在清 純(chun)(chun)。若龍(long)(long)中(zhong)所受之(zhi)氣，既不(bu)(bu)清純(chun)(chun)，而(er)吉(ji)(ji)兇交(jiao)(jiao)(jiao)戰矣(yi)，倘能(neng)以(yi)水(shui)(shui)之(zhi)清純(chun)(chun)者(zhe)(zhe)救之(zhi)，庶龍(long)(long)氣遇水(shui)(shui)之(zhi)制伏，而(er)交(jiao)(jiao)(jiao)戰之(zhi)兇威可殺；奈何又將(jiang)龍(long)(long)中(zhong)交(jiao)(jiao)(jiao)戰之(zhi)卦(gua)，裝入水(shui)(shui)中(zhong)，則生氣之(zhi)雜 出者(zhe)(zhe)，不(bu)(bu)能(neng)為(wei)福，而(er)死(si)氣之(zhi)雜出者(zhe)(zhe)，適足為(wei)禍(huo)，正(zheng)龍(long)(long)有不(bu)(bu)受其(qi)(qi)傷者(zhe)(zhe)乎。然水(shui)(shui)之(zhi)差錯，其(qi)(qi)力足以(yi)相勝，吉(ji)(ji)多者(zhe)(zhe)吉(ji)(ji)勝兇，兇多者(zhe)(zhe)兇勝吉(ji)(ji)。入口雖然交(jiao)(jiao)(jiao)戰，而(er)來水(shui)(shui)源頭，若 無兇星(xing)變破，則氣猶(you)兩(liang)平，雖不(bu)(bu)致福，亦未(wei)可據(ju)斷(duan)為(wei)兇禍(huo)。且(qie)兇星(xing)之(zhi)應，亦有公(gong)位(wei)之(zhi)分(fen)，吉(ji)(ji)兇雙到(dao)之(zhi)局，只看(kan)某房受著，便(bian)于此房斷(duan)其(qi)(qi)有禍(huo)，不(bu)(bu)受奢(she)者(zhe)(zhe)亦不(bu)(bu)應也(ye)(ye)。非(fei) 如純(chun)(chun)兇不(bu)(bu)雜之(zhi)水(shui)(shui)，房房受其(qi)(qi)殃禍(huo)之(zhi)比，故其(qi)(qi)蹤又當仔細(xi)認(ren)云。

【先定來山后(hou)定向，聯珠(zhu)不相妨(fang)，須知細覓五行蹤，富(fu)貴(gui)結金龍。】

蔣注：此節單(dan)指(zhi)山上龍神而(er)言。青囊天玉(yu)，原以來(lai)山所受(shou)之(zhi)氣，與向上所受(shou)之(zhi)氣，分為兩(liang)局；然(ran)(ran)(ran)兩(liang)局又非(fei)截然(ran)(ran)(ran)兩(liang)路，故云聯珠不相妨。此不可約略求之(zhi)者也，須當細覓蹤跡；若(ruo)是富貴(gui)悠(you)久之(zhi)地(di)，必然(ran)(ran)(ran)來(lai)山是此卦，而(er)向首亦是此卦，一氣清(qing)純，方得謂(wei)之(zhi)全龍耳。

【五行若然(ran)翻值向，百年子孫(sun)旺，陰(yin)陽配合亦同論，富(fu)貴此中(zhong)尋。】

蔣 注：此(ci)節上二(er)句言(yan)(yan)山上龍神，下二(er)句言(yan)(yan)水里龍神。五行翻值向(xiang)(xiang)者，五行之旺氣(qi)值向(xiang)(xiang)也；翻即(ji)翻天倒地之翻，言(yan)(yan)生旺氣(qi)翻從向(xiang)(xiang)上生入也。山管(guan)人丁，故(gu)云百年(nian)子孫旺， 而(er)富貴亦(yi)(yi)在其中(zhong)矣。陰陽配合，水來(lai)配合也，亦(yi)(yi)與向(xiang)(xiang)上之氣(qi)同論(lun)，但用法有殊耳。水管(guan)財祿，故(gu)云富貴此(ci)中(zhong)尋，而(er)子孫亦(yi)(yi)在其中(zhong)矣。

【東(dong)西父母三般卦，算值千金價(jia)，二十(shi)四路出(chu)高(gao)官，緋紫入(ru)長安，父母不是未為好，無官只富豪。】

蔣 注(zhu)：此節發(fa)明用卦(gua)(gua)(gua)之(zhi)理，重(zhong)卦(gua)(gua)(gua)體而輕爻，重(zhong)父(fu)母而輕子息；蓋同一生(sheng)旺，而力量(liang)懸(xuan)殊也(ye)。言(yan)東西，而南北在其(qi)中矣。青囊天玉之(zhi)秘，只有三(san)般(ban)卦(gua)(gua)(gua)訣，若二十(shi)四路不出 三(san)般(ban)卦(gua)(gua)(gua)之(zhi)內(nei)(nei)，則貴(gui)顯何疑，然(ran)卦(gua)(gua)(gua)內(nei)(nei)又當問其(qi)是父(fu)母之(zhi)卦(gua)(gua)(gua)否，高官緋紫(zi)，必是父(fu)母之(zhi)氣(qi)，源大(da)流長(chang)，所(suo)以貴(gui)耳(er)。若非父(fu)母，而但乘爻神子息之(zhi)旺，則得(de)氣(qi)淺(qian)薄，僅可豪 富而已。

【父母排(pai)來看左右(you)，向首分休咎，雙山雙向水零(ling)神(shen)，富貴(gui)永無貧，若遇(yu)正神(shen)須(xu)敗絕(jue)，五行當分別，隔向一神(shen)仲子當，千萬細推(tui)詳。】

蔣 注：此亦承上(shang)文(wen)，用(yong)卦須(xu)父母(mu)而(er)(er)言(yan)，父母(mu)排來，要排來山之(zhi)(zhi)(zhi)龍脈也；來山屈曲，必不能盡(jin)屬父母(mu)，兼看(kan)左(zuo)右兩(liang)爻子(zi)息若何？若于息純清不雜(za)，又(you)須(xu)向首所(suo)受之(zhi)(zhi)(zhi)氣，逢 生旺則休(xiu)，逢衰敗則咎。若雙(shuang)山雙(shuang)向卦氣錯(cuo)雜(za)，須(xu)得(de)水(shui)之(zhi)(zhi)(zhi)外氣，悉屬零神克(ke)(ke)入(ru)相(xiang)助，剛雙(shuang)山雙(shuang)向，為水(shui)神所(suo)制伏，而(er)(er)富(fu)貴可(ke)期矣。萬一(yi)水(shui)路又(you)屬正神，則生出克(ke)(ke)出， 兩(liang)路皆(jie)空(kong)，而(er)(er)敗絕(jue)不能免矣。公位(wei)之(zhi)(zhi)(zhi)說，乃因洛(luo)書(shu)八(ba)卦震兌坎(kan)離，而(er)(er)定杯仲季三子(zi)之(zhi)(zhi)(zhi)位(wei)，隔向一(yi)神，猶(you)在離卦之(zhi)(zhi)(zhi)內(nei)，故日仲子(zi)。天玉(yu)略(lve)露一(yi)班，以為分房(fang)取驗之(zhi)(zhi)(zhi)矩(ju) 矱(huo)；言(yan)仲而(er)(er)孟季可(ke)類(lei)推矣。

【若行(xing)公位看順逆(ni)，接得方奇特(te)；宮位若來見逆(ni)龍(long)，男女失其蹤。】

蔣注(zhu)：承上文仲(zhong)子(zi)一神，而(er)概言公位之(zhi)說。順則(ze)生(sheng)旺，逆(ni)則(ze)死絕(jue)。然不云生(sheng)死，而(er)曰順逆(ni)者，若論山上龍(long)神，則(ze)以生(sheng)氣為(wei)(wei)順，死氣為(wei)(wei)逆(ni)，若論水里龍(long)神，則(ze)又以死氣為(wei)(wei)順，生(sheng)氣為(wei)(wei)逆(ni)故也。

【更看父(fu)母下三吉，三般卦第一。】

蔣注：通篇皆明父(fu)母三般卦理(li)，反復詳盡(jin)矣，終(zhong)篇復申言之(zhi)，若曰千言萬(wan)語，只有此一(yi)事(shi)而(er)已，無復他說也，蓋致其叮嚀反復之(zhi)意云。

＜內傳中＞

【二十(shi)四(si)山起八宮，貪巨武輔雄(xiong)，四(si)邊(bian)盡(jin)是逃(tao)亡穴，下后令人絕。】

蔣(jiang)注：此節反(fan)言以見旨，興起下文(wen)之意，言一行所作小(xiao)游年卦(gua)例(li)(li)，以二十(shi)四(si)(si)山起八官，而取貪巨(ju)武輔為四(si)(si)吉，若(ruo)其說果是，則宜(yi)乎隨手下穴，皆吉地矣，何以四(si)(si)邊(bian)盡是逃亡穴，下后反(fan)令(ling)人敗絕(jue)哉；則知(zhi)卦(gua)例(li)(li)不足信，而別有真機(ji)，如下文(wen)所云也。

【惟有挨星(xing)為最貴，泄漏天(tian)機秘、天(tian)機若然(ran)安(an)在內，家活當富貴，天(tian)機若然(ran)安(an)在外(wai)，家活漸退敗。五行配(pei)出九星(xing)名，天(tian)下任橫行。】

蔣(jiang) 注：緊接上(shang)文。卦(gua)例(li)(li)既不(bu)(bu)可(ke)用，惟有挨(ai)星玄(xuan)空(kong)大五(wu)(wu)行，乃為陰陽之最貴者(zhe)，天機秘(mi)密，不(bu)(bu)可(ke)流傳于世，但可(ke)偶(ou)一泄(xie)漏而(er)已。安在內(nei)，不(bu)(bu)出(chu)(chu)三(san)般(ban)卦(gua)之內(nei)也，安在外(wai)，出(chu)(chu) 三(san)般(ban)卦(gua)之外(wai)，出(chu)(chu)卦(gua)不(bu)(bu)出(chu)(chu)卦(gua)，福禍(huo)迥分(fen)，安得不(bu)(bu)貴耶。夫挨(ai)星五(wu)(wu)行，非如游年卦(gua)例(li)(li)，但取(qu)四吉(ji)而(er)已。蓋八(ba)卦(gua)五(wu)(wu)行，配(pei)出(chu)(chu)九星，上(shang)應斗杓(shao)，知九星之作用，便可(ke)橫行于天 下，無(wu)不(bu)(bu)響(xiang)應矣，卦(gua)例(li)(li)云乎哉(zai)。

【干(gan)維干(gan)艮巽坤壬，陽(yang)順星辰輪，支神坎離震(zhen)兌癸，陰卦逆行取。分定(ding)陰陽(yang)歸兩路，順逆推排(pai)去；知(zhi)生知(zhi)死亦知(zhi)貧，留(liu)取教兒孫。】

蔣 注：此節分(fen)出玄空大卦(gua)干(gan)支定位，以(yi)足前篇(pian)父(fu)(fu)母子息之(zhi)(zhi)義。四(si)維之(zhi)(zhi)卦(gua)，以(yi)天干(gan)為主(zhu)(zhu)者也，干(gan)維曰(yue)陽(yang)；四(si)正之(zhi)(zhi)卦(gua)，以(yi)地支為主(zhu)(zhu)者也，地支曰(yue)陰(yin)(yin)，此陰(yin)(yin)陽(yang)非(fei)交媾(gou)之(zhi)(zhi)陰(yin)(yin)陽(yang) 也。知卦(gua)之(zhi)(zhi)所主(zhu)(zhu)，則父(fu)(fu)母子息，不問(wen)而自明矣。其陰(yin)(yin)陽(yang)兩(liang)(liang)路(lu)，每(mei)一卦(gua)中，皆有(you)陰(yin)(yin)陽(yang)兩(liang)(liang)路(lu)可分(fen)，非(fei)將八卦(gua)分(fen)為兩(liang)(liang)路(lu)，何(he)者屬陰(yin)(yin)，何(he)者屬陽(yang)也。其順(shun)逆推(tui)排，即陰(yin)(yin)陽(yang)兩(liang)(liang)路(lu) 分(fen)定之(zhi)(zhi)法，非(fei)干(gan)艮(gen)巽坤為陽(yang)順(shun)。坎(kan)震離兌為陰(yin)(yin)逆，若(ruo)如此分(fen)輪(lun)；則皆順(shun)也，何(he)云逆乎。至于四(si)卦(gua)之(zhi)(zhi)未，各綴一字，曰(yue)壬(ren)曰(yue)癸，此又(you)挨星秘中之(zhi)(zhi)秘，可以(yi)心傳，而不可 以(yi)顯(xian)言也。

【天地父(fu)母三(san)般(ban)卦，時師(shi)末曾話，玄空大(da)卦神仙說，本是(shi)此(ci)經訣，不(bu)識宗枝(zhi)但亂傳(chuan)，開口莫胡言，若還不(bu)信此(ci)經文，但覆古人墳。】

蔣(jiang) 注(zhu)：曰天地，曰東西，曰父母，曰玄(xuan)空，曰挨星，名異而實同，若(ruo)于(yu)字義屑屑分疏，則支離矣。此(ci)節蓋恐學者得傳(chuan)之(zhi)(zhi)后，以為太(tai)易而輕忽之(zhi)(zhi)，故極言贊美，以鄭重其 辭，非別有他義也。說到覆古(gu)人(ren)(ren)墳，是(shi)征信實著(zhu)，予得傳(chuan)以來，洞徹玄(xuan)空之(zhi)(zhi)理(li)，今效注(zhu)此(ci)經(jing)文，駁一刖(yue)人(ren)(ren)之(zhi)(zhi)謬，直捷了當，略無(wu)畏縮，皆取信于(yu)覆古(gu)人(ren)(ren)墳，蓋驗之(zhi)(zhi)已(yi) 往，券之(zhi)(zhi)將來，深信其一毫之(zhi)(zhi)無(wu)誤，自許心契古(gu)人(ren)(ren)，而可以告無(wu)罪(zui)于(yu)萬世也。

【分(fen)卻(que)東西兩(liang)個(ge)卦，會(hui)者傳(chuan)天下，學(xue)取(qu)仙人經二(er)，切莫亂談空，五(wu)行山下問來由，入首便知(zhi)蹤(zong)。】

蔣(jiang)注：此亦(yi)叮嚀告戒之語，而歸重于入(ru)首(shou)，蓋入(ru)首(shou)一節，初年立應，尤不可不慎也(ye)。

【分定(ding)子孫(sun)十二位，災禍相連值，千災萬禍少(shao)人(ren)知，克(ke)者(zhe)論宗枝。】

蔣 注：此(ci)節，直糾(jiu)時師(shi)誤認(ren)子(zi)孫之(zhi)(zhi)害(hai)；蓋子(zi)孫自(zi)卦中分出，位位不同(tong)；豈如(ru)俗師(shi)干(gan)(gan)(gan)從支(zhi)，支(zhi)從干(gan)(gan)(gan)，二(er)十四(si)路，止作十二(er)位論(lun)；若如(ru)此(ci)論(lun)法，必(bi)致葬者(zhe)災(zai)禍(huo)相連值矣。既(ji) 遭災(zai)禍(huo)，而(er)俗師(shi)終(zhong)不知所(suo)(suo)以災(zai)禍(huo)之(zhi)(zhi)故，胡猜亂擬，或云下(xia)兇(xiong)，或云支(zhi)兇(xiong)，總非真消息(xi)也。夫災(zai)禍(huo)之(zhi)(zhi)發，乃龍氣受(shou)克(ke)(ke)所(suo)(suo)致，而(er)龍氣之(zhi)(zhi)受(shou)克(ke)(ke)，實不在干(gan)(gan)(gan)支(zhi)，蓋有為干(gan)(gan)(gan)支(zhi)之(zhi)(zhi) 宗(zong)者(zhe)焉(yan)，所(suo)(suo)謂父母是也。知其(qi)宗(zong)之(zhi)(zhi)受(shou)克(ke)(ke)，則知干(gan)(gan)(gan)支(zhi)亦隨之(zhi)(zhi)而(er)受(shou)克(ke)(ke)，所(suo)(suo)以不免災(zai)禍(huo)矣。此(ci)深言(yan)十二(er)位分子(zi)孫之(zhi)(zhi)說(shuo)，其(qi)謬如(ru)此(ci)。

【五行位(wei)中(zhong)出一位(wei)，仔細(xi)秘中(zhong)記，假若來(lai)龍骨(gu)不真，從此誤千人。】

蔣注(zhu)：此節又詳言出(chu)卦(gua)(gua)不(bu)出(chu)卦(gua)(gua)之(zhi)密(mi)旨。蓋同一出(chu)位，而有卦(gua)(gua)內卦(gua)(gua)外(wai)之(zhi)不(bu)同，若(ruo)在(zai)(zai)卦(gua)(gua)內時，則似出(chu)而非出(chu)，若(ruo)在(zai)(zai)卦(gua)(gua)外(wai)，則真出(chu)矣。此中有秘，當密(mi)記之(zhi)，在(zai)(zai)卦(gua)(gua)內，則龍骨真；在(zai)(zai)卦(gua)(gua)外(wai)，則龍骨不(bu)真矣。

【一個(ge)排(pai)來千百個(ge)，莫把(ba)星辰錯，龍(long)要合(he)向向合(he)水(shui)，水(shui)合(he)三(san)吉(ji)位，合(he)祿(lu)合(he)馬(ma)合(he)官星，本卦生旺尋，合(he)兇合(he)吉(ji)合(he)祥瑞，何法能超避，但看太歲是何神，立地見分明，成敗斷定(ding)何公位，三(san)合(he)年中(zhong)是。】

蔣(jiang)注：一(yi)個排來，變(bian)化不一(yi)，故(gu)有(you)千百個也。龍向(xiang)水相合，前(qian)篇已盡，祿(lu)(lu)馬官星，在(zai)本卦生(sheng)旺則應，不然則不應；此見生(sheng)旺為重(zhong)，而祿(lu)(lu)馬官星，在(zai)所輕矣。

【排星仔細看五行，看自何卦生，來山八卦不(bu)(bu)知蹤，八卦九(jiu)星空，順逆排來各不(bu)(bu)同，天卦在其中。】

蔣注：五行總在何卦(gua)中生，不(bu)在干支中定，所謂父(fu)母子息(xi)也。不(bu)知八卦(gua)蹤跡(ji)，何從而(er)來；則九星無處排矣；蓋星卦(gua)之(zhi)順逆，各有不(bu)同，即此一卦(gua)入用(yong)，或(huo)當順推(tui)，或(huo)當逆推(tui)，有一定之(zhi)氣，而(er)無一定之(zhi)用(yong)，所謂天下諸書對(dui)不(bu)同也。要而(er)言(yan)之(zhi)，則玄空二字之(zhi)義盡矣。

【甲(jia)庚丙壬俱屬陽，順排五行(xing)詳(xiang)；乙辛丁癸俱屬陰，逆(ni)推(tui)論五行(xing)。陰陽順逆(ni)不(bu)同途，須向此中求；九星(xing)雙起雌(ci)雄異，玄關真妙處(chu)。】

蔣注：此略(lve)舉(ju)干(gan)(gan)神卦(gua)氣之例。陽四干(gan)(gan)，則(ze)順推入(ru)卦(gua)；陰四干(gan)(gan)，則(ze)逆(ni)推入(ru)卦(gua)；一(yi)(yi)(yi)順一(yi)(yi)(yi)逆(ni)，雖不同途，而(er)(er)此中有一(yi)(yi)(yi)定之卦(gua)氣，可深求而(er)(er)得者。至其(qi)每卦(gua)之中，皆有一(yi)(yi)(yi)雌(ci)一(yi)(yi)(yi)雄，雙(shuang)(shuang)雙(shuang)(shuang)起(qi)之法(fa)；乃陰陽交媾，玄關妙處也；又不止一(yi)(yi)(yi)卦(gua)有一(yi)(yi)(yi)卦(gua)之用而(er)(er)已。舉(ju)八干(gan)(gan)，而(er)(er)支神之法(fa)，亦在其(qi)中矣。

【東西二卦真奇異，須(xu)知本(ben)向(xiang)水，本(ben)向(xiang)本(ben)水四神奇，代代著緋衣(yi)。】

蔣注：此節又重言向水(shui)，各(ge)一(yi)卦氣(qi)兼收生旺(wang)之妙，向上(shang)(shang)有兩神(shen)，水(shui)上(shang)(shang)有兩神(shen)，故曰四神(shen)。

【水(shui)流(liu)出(chu)卦有何(he)全(quan)，一(yi)代(dai)(dai)作官(guan)(guan)員，一(yi)折一(yi)代(dai)(dai)為(wei)官(guan)(guan)祿，二折二代(dai)(dai)福(fu)，三折父母(mu)共長流(liu)，馬上錦衣游，馬上塹頭水(shui)出(chu)卦，一(yi)代(dai)(dai)為(wei)官(guan)(guan)罷，直山直水(shui)去無翻，場務小官(guan)(guan)班。】

蔣(jiang)注：水不(bu)(bu)出卦，須折(zhe)折(zhe)在父(fu)(fu)母本宮，若折(zhe)出本官(guan)(guan)，雖折(zhe)而后代不(bu)(bu)發矣。馬上塹頭(tou)，即一折(zhe)父(fu)(fu)母，便流出卦，如塹頭(tou)而去也。本卦水，又以曲折(zhe)為貴(gui)，乃許世代高官(guan)(guan)，若止直流，雖然本卦，而官(guan)(guan)職(zhi)卑矣。
天玉(yu)經

＜內傳下＞

【干(gan)(gan)(gan)山干(gan)(gan)(gan)向(xiang)水(shui)朝干(gan)(gan)(gan)，干(gan)(gan)(gan)峰出狀元；卯(mao)山卯(mao)向(xiang)卯(mao)源水(shui)，驟富(fu)石(shi)崇(chong)比；午(wu)山午(wu)向(xiang)午(wu)來(lai)堂，大(da)將(jiang)值(zhi)邊疆；坤山坤向(xiang)坤水(shui)流(liu)，富(fu)貴永(yong)無休。】

蔣注(zhu)：此明(ming)玄空大卦，向水(shui)兼收之法；舉四山(shan)以(yi)例其余，皆(jie)卦內之純清者也(ye)。干宮(gong)卦內之山(shan)，作干官卦內之向，而收干官卦內之水(shui)，則龍(long)向水(shui)三者，俱歸(gui)生旺(wang)矣；非回龍(long)顧祖(zu)之說也(ye)。或(huo)(huo)云(yun)狀元，或(huo)(huo)云(yun)大將，或(huo)(huo)云(yun)驟富者，亦舉錯以(yi)見意，不(bu)可拘(ju)執。

【辨(bian)得陰陽兩(liang)路行，五(wu)行要分明，泥鰍浪里(li)跳龍門，渤海便翻身(shen)。】

蔣注(zhu)：陰陽兩路，上文屢見(jian)，此重言(yan)以申明之耳。下二句(ju)，言(yan)變化(hua)之易。

【依得四(si)神為第一，官(guan)職無休息。穴(xue)(xue)上八卦(gua)要知情(qing)，穴(xue)(xue)內卦(gua)裝(zhuang)清。】

蔣(jiang)注：前篇本向(xiang)本水(shui)四神(shen)奇，是姑置來(lai)(lai)龍；而但重向(xiang)水(shui)。此節穴(xue)上(shang)八卦要知(zhi)倩(qian)．又從穴(xue)上(shang)逆(ni)推(tui)到來(lai)(lai)龍，以補四神(shen)之(zhi)不及。穴(xue)上(shang)是龍，穴(xue)內即向(xiang)也(ye)。

【要求富貴三(san)般卦，出卦家貧乏。寅申已亥水(shui)長(chang)流(liu)，五行向中藏(zang)。辰戌丑未(wei)叩金龍(long)，動(dong)得永不窮。若還借庫富后貧，自庫樂長(chang)春。】

蔣(jiang)注：前篇甲(jia)庚壬(ren)丙一節(jie)，是四(si)正之(zhi)卦，此節(jie)又補四(si)隅之(zhi)卦，觀此，則支水去來兇(xiong)之(zhi)言，當活看，不(bu)可死看矣。辰(chen)戌丑末，雖(sui)俗云(yun)四(si)庫(ku)，其實(shi)玄空不(bu)重(zhong)墓庫(ku)之(zhi)說(shuo)，借庫(ku)出卦也(ye)，自庫(ku)不(bu)出卦也(ye)；是重(zhong)在出卦不(bu)出卦，不(bu)重(zhong)墓庫(ku)也(ye)。

【大(da)都星起何方是，五(wu)行長生旺。大(da)旆相對起高崗(gang)，職位在學堂，捍門官國華表起，山水亦(yi)同(tong)例，水秀峰(feng)奇出大(da)官，四位一般看。】

蔣注(zhu)：此(ci)節言水上(shang)星辰，即(ji)山(shan)上(shang)星辰，只要得生旺之氣，在山(shan)在水，一同論也。

【坎離水火(huo)中天過，龍(long)墀移帝座；寶蓋鳳(feng)閣四(si)(si)維朝(chao)，寶殿登(deng)龍(long)樓；罡(gang)劫吊(diao)煞(sha)休犯著，四(si)(si)墓(mu)多消鑠(shuo)；金(jin)(jin)技玉葉四(si)(si)孟(meng)裝，金(jin)(jin)箱(xiang)玉印藏。】

蔣注(zhu)：坎離水火一句，乃一章(zhang)之所重，其余星(xing)(xing)宿，總(zong)是得生旺，則加之美名；逢死絕，則稱為惡曜(yao)，名非(fei)有定，星(xing)(xing)隨氣變(bian)者也。

【帝釋一神定縣(xian)府，紫(zi)微同八武。倒(dao)排父母養龍(long)神，富貴萬年春。】

蔣注：帝(di)釋丙也(ye)，八(ba)武壬也(ye)，紫微亥也(ye)。帝(di)釋神之(zhi)最(zui)尊，故(gu)以縣府名之(zhi)；其(qi)實陰陽(yang)二宅得此(ci)，貴之(zhi)極矣。然其(qi)妙用在乎(hu)倒排，非正用也(ye)。

【識(shi)得父母三(san)般卦(gua)，便(bian)是真(zhen)神路，北(bei)斗(dou)七星去打劫，離宮要相合(he)。】

蔣(jiang)注：上二句，引起下文之義(yi)，言識得(de)三卦(gua)父母，已(yi)是真神路(lu)矣(yi)，猶須曉得(de)北斗(dou)七星打劫之法(fa)，則三般卦(gua)之精(jing)髓方得(de)，而(er)最上一乘之作用也。北斗(dou)云(yun)何？知離(li)宮之相合，即知北斗(dou)之義(yi)矣(yi)。

【子(zi)午卯酉(you)四(si)龍岡，作祖人財(cai)旺；水(shui)長(chang)百(bai)里(li)佐君王，水(shui)短便遭傷。】

蔣注：取(qu)子午卯酉(you)，以(yi)(yi)其(qi)(qi)父母氣旺(wang)也(ye)，言(yan)四正(zheng)，則四維可以(yi)(yi)例推矣(yi)；水(shui)短遭傷，以(yi)(yi)其(qi)(qi)出卦之故。

【識(shi)得(de)陰陽(yang)兩路(lu)行，富貴達(da)京城，不識(shi)陰陽(yang)兩路(lu)行，萬丈火坑深。】

蔣(jiang)注(zhu)：此即顛顛倒之意，皆上文所(suo)已言，而(er)詠嘆(tan)之。

【前兼龍神前兼向(xiang)，聯珠莫相放，后兼龍神后兼向(xiang)，排定陰(yin)陽算(suan)。明得(de)零神與正神，指日入青云，不識(shi)零神與正神，代(dai)代(dai)絕除根。】

蔣注(zhu)：龍神向(xiang)首，皆有(you)兼(jian)(jian)前兼(jian)(jian)后之法，兼(jian)(jian)者，父母(mu)兼(jian)(jian)子息(xi)(xi)，子息(xi)(xi)兼(jian)(jian)父母(mu)，此即正(zheng)神零神之義。

【倒排父母是真龍，子息(xi)達天聰；順排父母到子息(xi)，代代人(ren)財退。】

蔣注：父母子(zi)息，皆

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