The Project Gutenberg EBook of Guan Yin Zi, by Xi Yi This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Guan Yin Zi Author: Xi Yi Release Date: April 25, 2008 [EBook #25169] Language: Chinese Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK GUAN YIN ZI *** Produced by Yi-Shin Lu 關尹子(佚名)   一宇   二柱   三極   四符   五鑑   六匕   七釜   八籌   九藥     一宇宇者道也   關尹子曰:非有道不可言,不可言即道,非有道不可思,不可思即道。天物 怒流,人事錯錯然,若若乎回也,戛戛乎鬥也,勿勿乎似而非也。而爭之,而介 之,而哯之,而嘖之,而去之,而要之。言之如吹影,思之如鏤塵。聖智造迷, 鬼神不識。惟不可為,不可致,不可測,不可分,故曰天曰命曰神曰元,合曰道 。   曰:無一物非天,無一物非命,無一物非神,無一物非元。物既如此,人豈 不然。人皆可曰天,人皆可曰神,人皆可致命通元。不可彼天此非天,彼神此非 神,彼命此非命,彼元此非元。是以善吾道者,即一物中,知天盡神,致命造元 。學之,徇異名,析同實。得之,契同實,忘異名。   曰:觀道者如觀水,以觀沼為未足,則之河之江之海,曰水至也,殊不知我 之津液涎淚皆水。   曰:道無人,聖人不見甲是道乙非道。道無我,聖人不見己進道己退道。以 不有道,故不無道;以不得道,故不失道。   曰:不知道妄意卜者,如射覆盂。高之,存金存玉;中之,存角存羽;卑之 ,存瓦存石。是乎,非是乎,惟置物者知之。   曰:一陶能作萬器,終無有一器能作陶者能害陶者。一道能作萬物,終無有 一物能作道者能害道者。   曰:道茫茫而無知乎,心儻儻而無羈乎,物迭迭而無非乎。電之逸乎,沙之 飛乎。聖人以知心一物一道一。三者又合為一。不以一格不一,不以不一害一。   曰:以盆為沼,以石為島,魚環游之,不知其幾千萬里而不窮也。夫何故? 水無源無歸。聖人之道,本無首,末無尾,所以應物不窮。   曰:無愛道,愛者水也;無觀道,觀者火也;無逐道,逐者木也;無言道, 言者金也;無思道,思者土也。惟聖人不離本情而登大道。心既未萌,道亦假之 。   曰:重雲蔽天,江湖黯然,游魚茫然,忽望波明食動,幸賜于天,即而就之 ,漁釣斃焉。不知我無我而逐道者亦然。   曰:方術之在天下多矣,或尚晦,或尚明,或尚強,或尚弱。執之皆事,不 執之皆道。   曰:道終不可得,彼可得者,名德不名道。道終不可行,彼可行者,名行不 名道。聖人以可得可行者,所以善吾生;以不可得不可行者,所以善吾死。   曰:聞道之後,有所為有所執者,所以之人,無所為無所執者,所以之天。 為者必敗,執者必失。故聞道於朝,可死於夕。   曰:一情冥為聖人,一情善為賢人,一情惡為小人。一情冥者,自有之無, 不可得而示。一情善惡者,自無起有,不可得而秘。一情善惡為有知,惟動物有 之,一情冥者為無知。溥天之下,道無不在。   曰:勿以聖人力行不怠,則曰道以勤成;勿以聖人堅守不易,則曰道以執得 。聖人力行,猶之發矢,因彼而行,我不自行。聖人堅守,猶之握矢,因彼而守 ,我不自守。   曰:若以言行學識求道,互相展轉,無有得時。知言如泉鳴,知行如禽飛, 知學如擷影,知識如計夢,一息不存,道將來契。   曰:以事建物則難,以道棄物則易。天下之物,無不成之難而壞之易。   曰:一灼之火能燒萬物,物亡而火何存;一息之道能冥萬物,物亡而道何在 。   曰:人生在世,有生一日死者,有生十年死者,有生百年死者。一日死者, 如一息得道;十年百年死者,如歷久得道。彼未死者,雖動作昭智,止名為生, 不名為死。彼未契道者,雖動作昭智,止名為事,不名為道。   曰:不知吾道無言無行,而即有言有行者求道,忽遇異物,橫執為道,殊不 知捨源求流,無時得源,捨本就末,無時得本。   曰:習射習御習琴習奕,終無一事可以一息得者,惟道無形無方,故可得之 於一息。   曰:兩人射相遇,則巧拙見;兩人奕相遇,則勝負見;兩人道相遇,則無可 示。無可示者,無巧無拙,無勝無負。   曰:吾道如海,有億萬金,投之不見;有億萬石,投之不見;有億萬汙穢, 投之不見。能運小蝦小魚,能運大鯤大鯨。合眾水而受之,不為有餘;散眾水而 分之,不為不足。   曰:吾道如處暗。夫處明者不見暗中一物,而處暗者能見明中區事。   曰:小人之權歸於惡,君子之權歸於善,聖人之權歸於無所得。惟無所得, 所以為道。   曰:吾道如劍,以刃割物即利,以手握刃即傷。   曰:籩不問豆,豆不答籩,瓦不問石,石不答瓦,道亦不失。問歟答歟,一 氣往來,道何在。   曰:仰道者跂,如道者駸,皆知道之事,不知道之道。是以聖人不望道而歉 ,不恃道而豐,不借道于聖,不賈道于愚。     二柱柱者建天地也   關尹子曰:若碗若盂,若瓶若壺,若甕若盎,皆能建天地。兆龜數蓍,破瓦 文石,皆能告吉凶。是知天地萬物成理,一物包焉,物物皆包之,各不相借。以 我之精,合彼之精。兩精相搏,而神應之。一雌一雄,卵生;一牡一牝,胎生。 形者,彼之精;理者,彼之神;愛者,我之精;觀者,我之神。愛為水,觀為火 。愛執而觀因之為木,觀存而愛攝之為金。先想乎一元之氣具乎一物執。愛之以 合彼之形,冥觀之以合彼之理,則象存焉。一運之象,周乎太空,自中而升為天 ,自中而降為地。無有升而不降,無有降而不升。升者為火,降者為水。欲升而 不能升者為木,欲降而不能降者為金。木之為物,鑽之得火,絞之得水。金之為 物,擊之得火,鎔之得水。金木者,水火之交也。水為精為天,火為神為地,木 為魂為人,金為魄為物。   運而不已者為時,包而有在者為方,惟土終始之,有解之者,有示之者。   曰:天下之人蓋不可以億兆計,人人之夢各異,夜夜之夢各異。有天有地, 有人有物,皆思成之,蓋不可以塵計,安知今之天地非有思者乎。   曰:心應棗,肝應榆。我通天地,將陰夢水,將晴夢火。天地通我,我與天 地似契似離,純純各歸。   曰:天地雖大,有色有形,有數有方。吾有非色非形非數非方,而天天地地 者存。   曰:死胎中者,死卵中者,亦人亦物,天地雖大,彼固不知計。天地者,皆 我區識。譬如手不觸刃,刃不傷人。   曰:夢中鑑中水中,皆有天地存焉。欲去夢天地者寢不寐,欲去鑑天地者形 不照,欲去水天地者盎不汲。彼之有無,在此不在彼。是以聖人不去天地去識。   曰:天非自天,有為天者;地非自地,有為地者。譬如屋宇舟車,待人而成 ,彼不自成。知彼有待,知此無待。上不見天,下不見地,內不見我,外不見人 。   曰:有時者氣,彼非氣者,未嘗有晝夜。有方者形,彼非形者,未嘗有南北 。何謂非氣?氣之所自生者如搖箑得風。彼未搖時,非風之氣;彼已搖時,即名 為氣。何謂非形?形之所自生者,如鑽木得火。彼未鑽時,非火之形;彼已鑽時 ,即名為形。   曰:寒暑溫涼之變,如瓦石之類,置之火即熱,置之水即寒,呵之即溫,吸 之即涼。特因外物有去有來,而彼瓦石實無去來。譬如水中之影,有去有來。所 謂水者,實無去來。   曰:衣搖空得風,氣呵物得水,水注水即鳴,石擊石即光。知此說者,風雨 雷電皆可為之。蓋風雨雷電皆緣氣而生,而氣緣心生。猶如內想大火,久之覺熱 ,內想大水,久之覺寒。知此說者,天地之德皆可同之。   曰:五雲之變,可以卜當年之豐歉;八風之朝,可以卜當時之吉凶。是知休 咎災祥,一氣之運耳。渾人我,同天地,而彼私智認而己之。   曰:天地寓,萬物寓,我寓,道寓,苟離于寓,道亦不立。     三極極者尊聖人也   關尹子曰:聖人之治天下,不我賢愚,故因人之賢而賢之,因人之愚而愚之 。不我是非,故因事之是而是之,因事之非而非之。知古今之大同,故或先古, 或先今。知內外之大同,故或先內或先外。天下之物,無得以累之,故本之以謙 ;天下之物,無得以外之,故含之以虛;天下之物,無得以難之,故行之以易; 天下之物,無得以窒之,故變之以權。以此中天下,可以制禮;以此和天下,可 以作樂;以此公天下,可以理財;以此周天下,可以禦侮;以此因天下,可以立 法;以此觀天下,可以制器。聖人不以一己治天下,而以天下治天下。天下歸功 於聖人,聖人任功於天下。所以堯舜禹湯之治天下,天下皆曰自然。曰:天無不 覆,有生有殺,而天無愛惡。日無不照,有妍有醜,而日無厚薄。   曰:聖人之道天命,非聖人能自道;聖人之德時符,非聖人能自德;聖人之 事人為,非聖人能自事。是以聖人不有道,不有德,不有事。   曰:聖人知我無我,故同之以仁;知事無我,故權之以義;知心無我,故戒 之以禮;知識無我,故照之以智;知言無我,故守之以信。   曰:聖人之道,或以仁為仁,或以義為仁,或以禮以智以信為仁。仁義禮智 信,各兼五者,聖人一之不膠,天下名之不得。   曰:勿以行觀聖人,道無蹟;勿以言觀聖人,道無言;勿以能觀聖人,道無 為;勿以貌觀聖人,道無形。   曰:行雖至卓,不離高下;言雖至公,不離是非。能雖至神,不離巧拙;貌 雖至殊,不離妍醜。聖人假此,以示天下,天下冥此,乃見聖人。   曰:聖人師蜂立君臣,師蜘蛛立網罟,師拱鼠制禮,師戰蟻置兵。眾人師賢 人,賢人師聖人,聖人師萬物。惟聖人同物,所以無我。   曰:聖人曰道,觀天地人物皆吾道,倡和之,始終之,青黃之,卵翼之,不 愛道不棄物,不尊君子,不賤小人。賢人曰物,物物不同,旦旦去之,旦旦與之 ,短之長之,直之方之,是為物易也。殊不知聖人鄙雜廁別分居,所以為人,不 以此為己。   曰:聖人之於眾人,飲食衣服同也,屋宇舟車同也,富貴貧賤同也。眾人每 同聖人,聖人每同眾人。彼仰其高侈其大者,其然乎,其不然乎?   曰:魚欲異群魚,捨水躍岸即死;虎欲異群虎,捨山入市即擒。聖人不異眾 人,特物不能拘爾。   曰:道無作,以道應世者,是事非道。道無方,以道寓物者,是物非道。聖 人竟不能出道以示人。   曰:如鐘鐘然,如鐘鼓然,聖人之言則然。如車車然,如車舟然,聖人之行 則然。惟莫能名,所以退天下之言;惟莫能知,所以奪天下之智。   曰:蝍蛆食蛇,蛇食蛙,蛙食蝍蛆,互相食也。聖人之言亦然,言有無之弊 ,又言非有非無之弊,又言去非有非無之弊。言之如引鋸然,惟善聖者不留一言 。   曰:若龍若蛟,若蛇若龜,若魚若蛤,龍皆能之。蛟,蛟而已,不能為龍, 亦不能為蛇為龜為魚為蛤。聖人龍之,賢人蛟之。   曰:在己無居,形物自著,其動若水,其靜若鏡,其應若響,芒乎若亡,寂 乎若清,同焉者和,得焉者失,未嘗先人,而嘗隨人。   曰:渾乎洋乎游太初乎,時金己,時玉己,時糞己,時土己,時翔物,時逐 物,時山物,時淵物,端乎權乎狂乎愚乎。   曰:人之善琴者,有悲心,則聲悽悽然,有思心,則聲遲遲然,有怨心,則 聲回回然,有慕心,則聲裴裴然。所以悲思怨慕者,非手非竹非絲非桐。得之心 ,符之手;得之手,符之物。人之有道者,莫不中道。   曰:聖人以有言有為有思者,所以同乎人;未嘗言未嘗為未嘗思者,所以異 乎人。   曰:利害心愈明,則親不睦;賢愚心愈明,則友不交;是非心愈明,則事不 成,好醜心愈明,則物不契。是以聖人渾之。   曰:世之愚拙者妄援,聖人之愚拙自解。殊不知聖人時愚時明,時拙時巧。   曰:以聖師聖者,賢人;以賢師聖者,聖人。蓋以聖師聖者,徇跡而忘道; 以賢師聖者,反跡而合道。   曰:賢人趨上而不見下,眾人趨下而不見上,聖人通乎上下,惟其宜之,豈 曰離賢人眾人,別有聖人也哉。   曰:天下之理,夫者倡,婦者隨,牡者馳,牝者逐,雄者鳴,雌者應。是以 聖人制言行,而賢人拘之。   曰:聖人道雖虎變,事則鱉行,道雖絲分,事則棋布。   曰:所謂聖人之道者,胡然孑孑爾,胡然徹徹爾,胡然堂堂爾,胡然臧臧爾 。惟其能遍偶萬物,而無一物能偶之,故能貴萬物。   曰:雲之卷舒,禽之飛翔,皆在虛空中,所以變化不窮,聖人之道則然。     四符符者精神魂魄也   關尹子曰:水可析可合,精無人也;火因膏因薪神,無我也。故耳蔽前後皆 可聞,無人,智崇無人,一奇無人,冬凋秋物無人,黑不可變,無人,北壽無人 ,皆精。舌即齒,牙成言,無我,禮卑無我,二偶無我,夏因春物,無我,赤可 變,無我,南天無我,皆神。以精無人,故米去殼則精存,以神無我,故鬼憑物 則神見。全精者忘是非,忘得失,在此者非彼,抱神者時晦明時強弱,在彼者非 此。   曰:精神,水火也。五行互生滅之,其來無首,其往無尾,則吾之精一滴無 存亡爾,吾之神一欻無起滅爾,惟無我無人,無首無尾,所以與天地冥。   曰:精者水,魄者金,神者火,魂者木。精主水,魄主金,金生水,故精者 魄藏之。神主火,魂主木,木生火,故神者魂藏之。惟水之為物,能藏金而息之 ,能滋木而榮之,所以析魂魄。惟火之為物,能鎔金而銷之,能燔木而燒之,所 以冥魂魄。惟精,在天為寒,在地為水,在人為精。神,在天為熱,在地為火, 在人為神。魄,在天為燥,在地為金,在人為魄。魂,在天為風,在地為木,在 人為魂。惟以我之精,合天地萬物之精,譬如萬水可合為一水。以我之神,合天 地萬物之神,譬如萬火可合為一火。以我之魄,合天地萬物之魄,譬如金之為物 ,可合異金而鎔之為一金。以我之魂,合天地萬物之魂,譬如木之為物,可接異 木而生之為一木。則天地萬物,皆吾精吾神吾魄吾魂,何者死,何者生?   曰:五行之運,因精有魂,因魂有神,因神有意,因意有魄,因魄有精。五 行回環不已,所以我之偽心流轉造化,幾億萬歲,未有窮極,然核芽相生,不知 其幾萬株,天地雖大,不能芽空中之核。雌卵相生,不知其幾萬禽,陰陽雖妙, 不能卵無雄之雌。惟其來于我者,皆攝之以一息,則變物為我,無物非我,所謂 五行者,孰能變之?   曰:眾人以魄攝魂者,金有餘則木不足也;聖人以魂運魄者,木有餘則金不 足也。蓋魄之藏魂俱之,魂之游魄因之。魂晝寓目,魄夜舍肝。寓目能見,舍肝 能夢。見者魂無分別析之者,分別析之曰天地者,魂狃習也。夢者魄無分別析之 者,分別析之曰彼我者,魄狃習也。火生土,故神生意;土生金,故意生魄。神 之所動,不名神,名意;意之所動,不名意,名魄。惟聖人知我無我,知物無物 ,皆因思慮計之而有。是以萬物之來,我皆對之以性,而不對之以心。性者,心 未萌也,無心則無意矣。蓋無火則無土,無意則無魄矣。蓋無土則無金。一者不 存,五者皆廢。既能渾天地萬物以為魂,斯能渾天地萬物以為魄。凡造化所妙皆 吾魂,凡造化所有皆吾魄,則無有一物可役我者。舍肝當作舍肺   曰:鬼云為魂,鬼白為魄,於文則然。鬼者,人死所變。   云者風,風者木;白者氣,氣者金。風散故輕清,輕清者上天。金堅故重濁 ,重濁者入地。輕清者,魄從魂升;重濁者,魂從魄降。有以仁升者,為木星佐 ,有以義升者,為金星佐,有以禮升者,為火星佐,有以智升者,為水星佐,有 以信升者,為土星佐。有以不仁沉者,木賊之,不義沉者,金賊之,不禮沉者, 火賊之,不智沉者,水賊之,不信沉者,土賊之。魂魄半之,則在人間,升魂為 貴,降魄為賤,靈魂為賢,厲魄為愚,輕魂為明,重魄為暗,揚魂為羽,鈍魄為 毛,明魂為神,幽魄為鬼。其形其居,其識其好,皆以五行契之。惟五行之數, 參差不一,所以萬物之多,盈天地間,猶未已也。以五事歸五行,以五行作五蟲 ,可勝言哉。譬猶兆龜數蓍,至誠自契,五行應之。誠苟不至,兆之數之,無一 應者。聖人假物以游世,五行不得不對。   曰:五者具有魂。魂者識,目者精,色者神。見之者為魂,耳目口鼻心之類 在此生者。愛為精,為彼生父本,觀為神,為彼生母本。愛觀雖異,皆同識生, 彼生生本在彼生者。一為父,故受氣於父,氣為水。二為母,故受血於母,血為 火。有父有母,彼生生矣。惟其愛之無識,如鎖之交,觀之無識,如燈之照。吾 識不萌,吾生何有。   曰:如桴扣鼓,鼓之形者,我之有也;鼓之聲者,我之感也。桴已往矣,餘 聲尚在,終亦不存而已矣。鼓之形如我之精,鼓之聲如我之神。其餘聲者,猶之 魂魄,知夫倏往倏來,則五行之氣,我何有焉。   曰:夫果之有核,必待水火土三者具矣,然後相生不窮。三者不具,如大旱 大潦大塊,皆不足以生物。夫精水神火意土,三者本不交,惟人以根合之,故能 於其中橫見有事。猶如術祝者,能於至無中見多有事。   曰:魂者木也,木根於冬水而華於夏火。故人之魂藏於夜精,而見於晝神。 合乎精,故所見我獨,蓋精未嘗有人。合乎神,故所見人同,蓋神未嘗有我。   曰:知夫此身,如夢中身,隨情所見者,可以飛神作我而游太清。知夫此物 ,如夢中物,隨情所見者,可以凝精作物而駕八荒。是道也,能見精神而久生, 能忘精神而超生。吸氣以養精,如金生水,吸風以養神,如木生火,所以假外以 延精神。漱水以養精,精之所以不窮,摩火以養神,神之所以不窮,所以假內以 延精神。若夫忘精神而超生者,吾嘗言之矣。   曰:人勤於禮者,神不外馳,可以集神;人勤於智者,精不外移,可以攝精 。仁則陽而明,可以輕魂;義則陰而冥,可以御魄。   曰:蜣蜋轉丸,丸成而精思之,而有蝡白者存丸中,俄去殼而蟬。彼蜣不思 ,彼蝡奚白?   曰:庖人羹蟹,遺一足几上,蟹已羹,而遺足尚動。是生死者,一氣聚散爾 。不生不死,而人橫計曰生死。   曰:有死立者,有死坐者,有死臥者,有死病者,有死藥者。等死,無甲乙 之殊。若知道之士,不見生,故不見死。   曰:人之厭生死超生死者,皆是大患也。譬如化人,若有厭生死心,超生死 心,止名為妖,不名為道。   曰:計生死者,或曰死己有,或曰死己無,或曰死己亦有亦無,或曰死己不 有不無。或曰當喜者,或曰當懼者,或曰當任者,或曰當超者。愈變識情,馳騖 不已。殊不知我之生死,如馬之手,如牛之翼,本無有,復無無。譬如水火雖犯 水火,不能燒之,不能溺之。     五鑑鑑者心也   關尹子曰:心蔽吉凶者,靈鬼攝之,心蔽男女者,淫鬼攝之;心蔽幽憂者, 沈鬼攝之;心蔽放逸者,狂鬼攝之;心蔽盟詛者,奇鬼攝之;心蔽藥餌者,物鬼 攝之。如是之鬼,或以陰為身,或以幽為身,或以風為身,或以氣為身,或以土 偶為身,或以彩畫為身,或以老畜為身,或以敗器為身。彼以其精,此以其精, 兩精相搏,則神應之。為鬼所攝者,或解奇事,或解異事,或解瑞事,其人傲然 。不曰鬼于躬,惟曰道于躬,久之,或死木,或死金,或死繩,或死井。惟聖人 能神神而不神于神,役萬物而執其機,可以會之,可以散之,可以禦之,日應萬 物,其心寂然。   曰:無一心,五識並馳,心不可一;無虛心,五行皆具,心不可虛;無靜心 ,萬化密移,心不可靜。借能一,則二偶之;借能虛,則實滿之;借能靜,則動 搖之。惟聖人能斂萬有於一息,無有一物可役我之明徹;散一息於萬有,無有一 物可間吾之云為。   曰:火千年俄可滅,識千年俄可去。   曰:流者舟也,所以流之者是水非舟;運者車也,所以運之者是牛非車;思 者心也,所以思之者是意非心。不知所以然而然,惟不知所以然而然,故其來無 從,其往無在。其來無從,其往無在,故能與天地本原,不古不今。   曰:知心無物,則知物無物,知物無物,則知道無物,知道無物,故不遵卓 絕之行,不驚微妙之言。   曰:物我交,心生;兩木摩,火生。不可謂之在我,不可謂之在彼,不可謂 之非我,不可謂之非彼,執而彼我之則愚。   曰:無恃爾所謂利害是非,爾所謂利害是非者,果得利害是非之乎?聖人方 且不識不知,而況於爾。   曰:夜之所夢,或長於夜。心無時生於齊者,心之所見皆齊國也,既而之宋 之楚之晉之梁,心之所存各異心無方。   曰:善弓者師弓不師羿,善舟者師舟不師,善心者師心不師聖。   曰:是非好醜,成敗盈虛,造物者運矣,皆因私識執之而有,於是以無遣之 猶存,以非有非無遣之猶存,無曰莫莫爾無曰渾渾爾猶存。譬猶昔游再到,記憶 宛然,此不可忘不可遣。善去識者,變識為智。變識為智之說,汝知之乎?曰: 想如思鬼,心慄思盜,心怖曰識。如認黍為稷,認玉為石者,浮游罔象,無所底 止。譬睹奇物,生奇物想,生奇物識。此想此識,根不在我。譬如今日,今日而 已,至於來日想識殊未可卜,及至來日,紛紛想識,皆緣有生,曰想曰識。   譬如犀牛望月,月形入角,特因識生,始有月形,而彼真月,初不在角,胸 中之天地萬物亦然。知此說者,外不見物,內不見情。   曰:物生於土,終變於土,事生於意,終變於意。知夫惟意,則俄是之,俄 非之,俄善之,俄惡之。意有變,心無變,意有覺,心無覺。惟一我心,則意者 ,塵往來爾,事者,欻起滅爾。吾心有大常者存。曰:情生於心,心生於性。情 波也,心流也,性水也。來干我者,如石火頃,以性受之,則心不生物浮浮然。   曰:賢愚真偽,有識者,有不識者。彼雖有賢愚,彼雖有真偽,而謂之賢愚 真偽者,繫我之識。知夫皆識所成,故雖真者,亦偽之。   曰:心感物,不生心生情,物交心,不生物生識。物尚非真;何況於識;識 尚非真,何況於情。而彼妄人,於至無中,執以為有;於至變中,執以為常。一 情認之,積為萬情;萬情認之,積為萬物。物來無窮,我心有際,故我之良心受 制於情,我之本情受制於物。可使之去,可使之來,而彼去來,初不在我。造化 役之,固無休息。殊不知天地雖大,能役有形,而不能役無形;陰陽雖妙,能役 有氣,而不能役無氣。心之所之,則氣從之,氣之所之,則形應之。猶如太虛於 一碗中變成萬物,而彼一碗不名太虛。我之一心,能變為氣,能變為形,而我之 心無氣無形。知夫我之一心無氣無形,則天地陰陽不能役之。   曰:人之平日,目忽見非常之物者,皆精有所結而使之然。人之病日,目忽 見非常之物者,皆心有所歉而使之然。苟知吾心能於無中示有,則知吾心能於有 中示無,但不信之,自然不神。或曰厥識既昏,孰能不信。我應之曰:如捕蛇師 ,心不怖蛇,彼雖夢蛇,而不怖畏。故黃帝曰:「道無鬼神,獨往獨來。」   曰:我之思慮日變,有使之者,非我也,命也。苟知惟命,外不見我,內不 見心。   曰:譬如兩目,能見天地萬物,暫時回光,一時不見。   曰:目視雕琢者明愈傷,耳聞交響者聰愈傷,心思元妙者心愈傷。   曰:勿以我心揆彼,當以彼心揆彼。知此說者可以周事,可以行德,可以貫 道,可以交人,可以忘我。   曰:天下之理,小不制而至於大,大不制而至於不可制,故能制一情者,可 以成德,能忘一情者,可以契道。     六匕匕者食也食者形也   關尹子曰:世之人,以我思異彼思彼思異我思分人我者,殊不知夢中人亦我 思異彼思。彼思異我思,孰為我,孰為人。世之人,以我痛異彼痛彼痛異我痛分 人我者,殊不知夢中人亦我痛異彼痛,彼痛異我痛,孰為我,孰為人。爪髮不痛 ,手足不思,亦我也,豈可以思痛異之。世之人,以獨見者為夢,同見者為覺, 殊不知精之所結,亦有一人獨見於晝者,神之所合,亦有兩人同夢於夜者。二者 皆我精神,孰為夢,孰為覺。世之人以暫見者為夢,久見者為覺,殊不知暫之所 見者陰陽之碗,久之所見者亦陰陽之碗。二者皆我陰陽,孰為夢,孰為覺。   曰:好仁者多夢松柏桃李,好義者多夢兵刀金鐵,好禮者多夢簠簋籩豆,好 智者多夢江湖川澤,好信者多夢山岳原野。役於五行,未有不然者,然夢中或聞 某事,或思某事,夢亦隨變,五行不可拘。聖人御物以心,攝心以性,則心同造 化,五行亦不可拘。   曰:汝見蛇首人身者,牛臂魚鱗者,鬼形禽翼者,汝勿怪,此怪不及夢,夢 怪不及覺,有耳有目有手有臂,怪尤矣。大言不能言,大智不能思。   曰:有人問於我曰:「爾何族何氏何名何字何食何衣何友何僕何琴何書何古 何今?」我時默然,不對一字,或人扣之不已,我不得已而應之曰:「尚自不見 我,將何為我所?」   曰:形可分可合,可延可隱。一夫一婦,可生二子,形可分;一夫一婦,二 人成一子,形可合。食巨勝則壽,形可延;夜無月火,人不見我,形可隱。以一 碗生萬物,猶棄髮可換,所以分形,以一碗合萬物,猶破脣可補,所以合形。以 神存碗,以碗存形,所以延形,合形於神,合神於無,所以隱形。汝欲知之乎, 汝欲為之乎?   曰:無有一物不可見,則無一物非吾之見;無有一物不可聞,則無一物非吾 之聞。五物可以養形,無一物非吾之形;五味可以養氣,無一物非吾之氣。是故 吾之形氣,天地萬物。   曰:耕夫習牛則獷,獵夫習虎則勇,漁夫習水則沈,戰夫習馬則健。萬物可 為我,我之一身,內變蟯蛔,外烝蝨蚤,瘕則龜魚,則鼠螘,我可為萬物。   曰:我之為我,如灰中金,而不若礦砂之金。破礦得金,淘沙得金,揚灰終 身,無得金者。   曰:一蜂至微,亦能游觀乎天地;一蝦至微,亦能放肆乎大海。   曰:土偶之成也,有貴有賤,有士有女。其質土,其壞土人哉。   曰:目自觀目,無色;耳自聽耳,無聲;舌自嘗舌,無味;心自揆心,無物 。眾人逐於外,賢人執於內,聖人皆偽之。   曰:我身五行之碗,而五行之碗,其性一物,借如一所,可以取水,可以取 火,可以生木,可以凝金,可以變土。其性含攝,元無差殊。故羽蟲盛者,毛蟲 不育,毛蟲盛者,鱗蟲不育。知五行互用者,可以忘我。   曰:枯龜無我,能見大知;磁石無我,能見大力;鐘鼓無我,能見大音;舟 車無我,能見遠行。故我一身,雖有智有力,有行有音,未嘗有我。   曰:蜮射影能斃我,知夫無知者亦我,則溥天之下,我無不在。   曰:心憶者猶忘饑,心忿者猶忘寒,心養者猶忘病,心激者猶忘痛。苟吸碗 以養其和,孰能饑之;存神以滋其煖,孰能寒之;養五藏以五行,則無傷也,孰 能病之;歸五藏於五行,則無知也,孰則痛之。   曰:人無以無知無為者為無我。雖有知有為,不害其為無我。譬如火也,躁 動不停,未嘗有我。     七釜釜者化也   關尹子曰:道本至無,以事歸道者,得之一息;事本至有,以道運事者,周 之百為。得道之尊者,可以輔世,得道之獨者,可以立我。知道非時之所能拘者 ,能以一日為百年,能以百年為一日;知道非方之所能礙者,能以一里為百里, 能以百里為一里;知道無氣能運有氣者,可以召風雨;知道無形能變有形者,可 以易鳥獸。得道之清者,物莫能累,身輕矣,可以騎鳳鶴;得道之渾者,物莫能 溺,身冥矣,可以席蛟鯨。有即無,無即有。知此道者,可以制鬼神;實即虛, 虛即實,知此道者,可以入金石;上即下,下即上,知此道者,可以侍星辰;古 即今,今即古,知此道者,可以卜龜筮;人即我,我即人,知此道者,可以窺他 人之肺肝;物即我,我即物,知此道者,可以成腹中之龍虎。知象由心變,以此 觀心,可以成女嬰;知碗由心生,以此吸神,可以成爐冶。以此勝物,虎豹可伏 ;以此同物,水火可入。惟有道之士能為之,亦能能之而不為之。   曰:人之力,有可以奪天地造化者,如冬起雷,夏造。死屍能行,枯木能 華,豆中攝鬼,杯中釣魚,畫門可開,土鬼可語,皆純碗所為,故能化萬物,今 之情情不停,亦碗所為。而碗之為物,有合有散,我之所以行碗者,本未嘗合, 亦未嘗散,有合者生,有散者死。彼未嘗合未嘗散者,無生無死,客有去來,郵 常自若。   曰:有誦祝者,有事神者,有墨字者,有變指者,皆可以役神御碗,變化萬 物。惟不誠之人,難於自信,而易於信物,故假此為之,苟知惟誠,有不待彼而 然者。   曰:人之一呼一吸,日行四十萬里,化可謂速矣,惟聖人不存不變。   曰:青鸞子千歲而千歲化,桃子五仕而心五化。聖人賓事去物,豈不欲建立 於世哉。有形數者懼化之不可知也。   曰:萬物變遷,雖互隱見,氣一而已,惟聖人知一而不化。   曰:爪之生,髮之長,榮衛之行,無頃刻止。眾人皆見之於著,不能見之於 微,賢人見之於微,而不能任化。聖人任化,所以無化。   曰:室中有常見聞矣,既而之門之鄰之里之黨,既而之郊之山之川,見聞各 異,好惡隨之,和競從之,得失成之,是以聖人動止有戒。   曰:譬如大海,變化億萬蛟魚,水一而已。我之與物,蓊然蔚然,在大化中 ,性一而已。知夫性一者,無人無我無死無生。   曰:天下之理,是或化為非,非或化為是,恩或化為讎,讎或化為恩,是以 聖人居常慮變。   曰:人之少也,當佩乎父兄之教;人之壯也,當達乎朋友之箴;人之老也, 當警乎少壯之說。萬化雖移,不能厄我。   曰:天下之理輕者易化,重者難化。譬如風雲須臾變滅,金玉之性歷久不渝 。人之輕明者,能與造化俱化而不留,殆有未嘗化者存。   曰:二幼相好,及其壯也,相遇則不相識;二壯相好,及其老也,相遇則不 相識。如雀鴿鷹鳩之化,無昔無今。     八籌籌者物也   關尹子曰:古之善揲蓍灼龜者,能於今中示古,古中示今,高中示下,下中 示高,小中示大,大中示小,一中示多,多中示一,人中示物,物中示人,我中 示彼,彼中示我。是道也,其來無今,其往無古,其高無蓋,其低無載,其大無 外,其小無內,其外無物,其內無人,其近無我,其遠無彼。不可析,不可合, 不可喻,不可思。惟其渾淪,所以為道。   曰:水潛,故蘊為五精;火飛,故達為五臭;木茂,故華為五色;金堅,故 實為五聲;土和,故滋為五味。其常五,其變不可計,其物五,其雜不可計。然 則萬物在天地間,不可執謂之萬,不可執謂之五,不可執謂之一,不可執謂之非 萬,不可執謂之非五,不可執謂之非一。或合之,或離之,以此必形,以此必數 ,以此必氣,徒自勞爾。物不知我,我不知物。   曰:即吾心中可作萬物,蓋心有所之,則愛從之,愛從之,則精從之。蓋心 有所結,先凝為水。心慕物涎出,心悲物淚出,心愧物汗出。無暫而不久,無久 而不變。水生木,木生火,火生土,土生金,金生水,相攻相剋,不可勝數。嬰 兒女,金樓絳宮,青蛟白虎,寶鼎紅爐,皆此物,有非此物存者。   曰:鳥獸俄呦呦,俄旬旬,俄逃逃;草木俄茁茁,俄停停,俄蕭蕭。天地不 能留,聖人不能繫。有運者存焉爾。有之在彼,無之在此,鼓不桴則不鳴,偶之 在彼,奇之在此,桴不手則不擊。   曰:均一物也,眾人惑其名,見物不見道,賢人析其理,見道不見物,聖人 合其天,不見道不見物。一道皆道,不執之即道,執之即物。   曰:知物之偽者,不必去物。譬如見土牛木馬,雖情存牛馬之名,而心忘牛 馬之實。     九藥藥者雜治也   關尹子曰:勿輕小事,小隙沈舟,勿輕小物,小蟲毒身,勿輕小人,小人賊 國。能周小事,然後能成大事,能積小物,然後能成大物,能善小人,然後能契 大人。天既無可必者人,人無能必者事。惟去事離人,則我在我,惟可即可。未 有當繁簡可,當戒忍可,當勤惰可。   曰:智之極者,知智果不足以周物,故愚;辨之極者,知辨果不足以喻物, 故訥;勇之極者,知勇果不足以勝物,故怯。   曰:天地萬物,無一物是吾之物。物非我,物不得不應;我非我,我不得不 養。雖應物,未嘗有物;雖養我,未嘗有我。勿曰外物,然後外我,勿曰外形, 然後外心。道一而已,不可序進。   曰:諦毫末者,不見天地之大;審小音者,不聞雷霆之聲。見大者亦不見小 ,見邇者亦不見遠,聞大者亦不聞小,聞邇者亦不聞遠。聖人無所見,故能無不 見,無所聞,故能無不聞。   曰:目之所見,不知其幾何,或愛金,或愛玉,是執一色為目也。耳之所聞 ,不知其幾何,或愛鐘,或愛鼓,是執一聲為耳也。惟聖人不慕之,不拒之,不 處之。   曰:善今者可以行古,善末者可以立本。   曰:狡勝賊,能捕賊,勇勝虎,能捕虎。能克己,乃能成己,能勝物,乃能 利物,能忘道,乃能有道。   曰:堅,則物必毀之,剛斯折矣;刀利,則物必摧之。銳斯挫矣。威鳳以 難見為神,是以聖人以深為根;走麝以遺香不捕,是以聖人以約為紀。   曰:瓶存二竅,以水實之,倒瀉閉一,則水不下,蓋不升則不降。井雖千仞 ,汲之水上,蓋不降則不升。是以聖人不先物。   曰:人之有失,雖己受害於已失之後,久之,竊議於未失之前。惟其不恃己 聰明而兼人之聰明,惟其無我而兼天下之我,終身行之,可以不失。   曰:古今之俗不同,東西南北之俗又不同,至於一家一身之善又不同,吾豈 執一豫格後世哉。惟隨時同俗,先機後事,捐忿塞慾,簡物恕人,權其輕重,而 為之自然,合神不測,契道無方。   曰:有道交者,有德交者,有事交者。道交者,父子也,出於是非賢愚之外 ,故久德交者,則有是非賢愚矣。故或合或離,事交者合則離。   曰:勿以拙陋,曰道之質當樂敏捷;勿以愚暗,曰道之晦當樂輕明;勿以傲 易,曰道之高當樂和同;勿以汗漫,曰道之廣當樂要急;勿以幽憂,曰道之寂當 樂悅豫。古人之言,學之多弊,不可不救。   曰:不可非世是己,不可卑人尊己,不可以輕忽道己,不可以訕謗德己,不 可以鄙猥才己。   曰:困天下之智者不在智而在愚;窮天下之辯者不在辯而在訥;伏天下之勇 者不在勇而在怯。   曰:天不能冬蓮春菊,是以聖人不違時,地不能洛橘汶貉,是以聖人不違俗 ,聖人不能使手步足握,是以聖人不違我所長,聖人不能使魚飛鳥馳,是以聖人 不違人所長。夫如是者,可動可止,可晦可明,惟不可拘,所以為道。   曰:少言者,不為人所忌,少行者,不為人所短,少智者,不為人所勞,少 能者,不為人所役。   曰:操之以誠,行之以簡,待之以恕,應之以默,吾道不窮。   曰:謀之於事,斷之於理,作之於人,成之於天。事師於今,理師於古,事 同於人,道獨於己。   曰:金玉難捐,土石易舍。學道之士,遇微言妙行,慎勿執之,是可為而不 可執,若執之者,則腹心之疾,無藥可療。   曰:人不明於急務,而從事於多務他務奇務者,窮困災厄及之,殊不知道無 不在,不可捨此就彼。   曰:天下之理,捨親就疏,捨本就末,捨賢就愚,捨近就遠,可暫而已,久 則害生。   曰:昔之論道者,或曰凝寂,或曰邃深,或曰澄澈,或曰空同,或曰晦冥, 慎勿遇此而生怖退。天下至理,竟非言意。苟知非言非意在彼微言妙意之上,乃 契吾說。   曰:聖人大言金玉,小言桔梗芣衛。用之當,桔梗芣衛生之,不當,金玉斃 之。   曰:言某事者,甲言利,乙言害,丙言或利或害,丁言俱利俱害,必居一于 此矣,喻道者不言。   曰:事有在,事言有理,道無在,道言無理。知言無理,則言言皆道;不知 言無理,雖執至言,為梗為翳。   曰:不信愚人易,不信賢人難,不信賢人易,不信聖人難,不信一聖人易, 不信千聖人難。夫不信千聖人者,外不見人,內不見我,上不見道,下不見事。   曰:聖人言蒙蒙,所以使人聾,聖人言冥冥,所以使人盲,聖人言沈沈,所 以使人瘖。惟聾則不聞聲,惟盲則不見色,惟瘖則不音言。不聞聲者不聞道,不 聞事,不聞我;不見色者不見道,不見事,不見我;不音言者不言道,不言事, 不言我。   曰:人徒知偽得之中有真失,殊不知真得之中有真失。徒知偽是之中有真非 ,殊不知真是之中有真非。   曰:言道者如言夢。夫言夢者曰如此金玉、如此器皿、如此禽獸,言者能言 之,不能取而與之,聽者能聞之,不能受而得之。惟善聽者,不泥不辨。   曰:圓爾道,方爾德,平爾行,銳爾事。 End of the Project Gutenberg EBook of Guan Yin Zi, by Xi Yi *** END OF THIS PROJECT GUTENBERG EBOOK GUAN YIN ZI *** ***** This file should be named 25169-0.txt or 25169-0.zip ***** This and all associated files of various formats will be found in: http://www.gutenberg.org/2/5/1/6/25169/ Produced by Yi-Shin Lu Updated editions will replace the previous one--the old editions will be renamed. 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