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Title: 鬼谷子

Author: active 4th century B.C. Guiguzi

Release date: April 25, 2008 [eBook #25168]

Language: Chinese

Credits: Produced by Yi-Shin Lu

*** START OF THE PROJECT GUTENBERG EBOOK 鬼谷子 ***

Produced by Yi-Shin Lu

〈捭闔〉

粵若稽古聖人之在天地間也，為眾生之先，觀陰陽之開闔以名命物；知存亡 之門戶，籌策萬類之終始，達人心之理，見變化之朕焉，而守司其門戶。故聖人 之在天下也，自古至今，其道一也。

變化無窮，各有所歸，或陰或陽，或柔或剛，或開或閉，或弛或張。是故，

聖人一守司其門戶，審察其所先後，度權量能，校其伎巧短長。

夫賢不肖、智愚、勇怯、仁、義有差。乃可捭，乃可闔；乃可進，乃可退；

乃可賤，乃可貴；無為以牧之。

審定有無，與其實虛，隨其嗜欲以見其志意。微排其所言而捭反之，以求其 實，貴得其指。闔而捭之，以求其利。或開而示之，或闔而閉之。開而示之者， 同其情也；闔而閉之者，異其誠也。可與不可，審明其計謀，以原其同異。離合 有守，先從其志。即欲捭之，貴周；即欲闔之，貴密。周密之貴，微而與道相追 。

捭之者，料其情也；闔之者，結其誠也。皆見其權衡輕重，乃為之度數，聖 人因而為之慮；其不中權衡度數，聖人因而自為之慮。

故捭者，或捭而出之，或捭而納之。闔者，或闔而取之，或闔而去之。捭闔 者，天地之道。捭闔者，以變動陰陽，四時開閉，以化萬物；縱橫反出，反覆反 忤，必由此矣。

捭闔者，道之大化，說之變也。必豫審其變化，吉凶大命繫焉。口者，心之 門戶也。心者，神之主也。志意、喜欲、思慮、智謀，此皆由門戶出入。故關之 以捭闔，制之以出入。

捭之者，開也，言也，陽也；闔之者，閉也，默也，陰也。陰陽其和，終始

其義。

故言長生、安樂、富貴、尊榮、顯名、愛好、財利、得意、喜欲，為陽，曰

始。

故言死亡、憂患、貧賤、苦辱、棄損、亡利、失意、有害、刑戮、誅罰，為

陰，曰終。

諸言法陽之類者，皆曰始；言善以始其事。諸言法陰之類者，皆曰終；言惡

以終其謀。

捭闔之道，以陰陽試之。故與陽言者，依崇高。與陰言者，依卑小。以下求 小，以高求大。由此言之，無所不出，無所不入，無所不可。可以說人，可以說 家，可以說國，可以說天下。

為小無內，為大無外；益損、去就、倍反，皆以陰陽御其事。

陽動而行，陰止而藏；陽動而出，陰隱而入；陽還終陰，陰極反陽。

以陽動者，德相生也。以陰靜者，形相成也。以陽求陰，苞以德也；以陰結 陽，施以力也。陰陽相求，由捭闔也。此天地陰陽之道，而說人之法也。為萬事 之先，是謂圓方之門戶。

〈反應〉

古之大化者，乃與無形俱生。反以觀往，覆以驗來；反以知古，覆以知今； 反以知彼，覆以知此。動靜虛實之理不合於今，反古而求之。事有反而得覆者， 聖人之意也，不可不察。

人言者，動也；己默者，靜也。因其言，聽其辭。言有不合者，反而求之， 其應必出。

言有象，事有比；其有象比，以觀其次。

象者，象其事；比者，比其辭也。以無形求有聲。其釣語合事，得人實也。 其猶張罝而取獸也。多張其會而同之，道合其事，彼自出之，此釣人之網也。常 持其網而驅之。

其不言無比，乃為之變。以象動之，以報其心、見其情，隨而牧之。

己反往，彼覆來，言有象比，因而定基。重之、襲之、反之、覆之，萬事不 失其辭。聖人所誘愚智，事皆不疑。

故善反聽者，乃變鬼神以得其情。其變當也，而牧之審也。牧之不審，得情 不明。得情不明，定基不審。變象比必有反辭以還聽之。欲聞其聲，反默；欲張 ，反斂；欲高，反下；欲取，反與。欲開情者，象而比之，以牧其辭。同聲相呼 ，實理同歸。或因此，或因彼；或以事上，或以牧下。此聽真偽，知同異，得其 情詐也。動作言默，與此出入；喜怒由此以見其式；皆以先定為之法則。以反求 覆，觀其所託，故用此者。

己欲平靜以聽其辭，察其事、論萬物、別雌雄。雖非其事，見微知類。若探 人而居其內，量其能，射其意也。符應不失，如螣蛇之所指，若羿之引矢；故知 之始己，自知而後知人也。其相知也，若比目之魚；其見形也，若光之與影也。 其察言也不失，若磁石之取鍼；如舌之取蟠骨。其與人也微，其見人也疾；如陰 與陽，如陽與陰，如圓與方，如方與圓。未見形，圓以道之；既見形，方以事之 。進退左右，以是司之。己不先定，牧人不正，事用不巧，是謂忘情失道。己審 先定以牧人，策而無形容，莫見其門，是謂天神。

〈內揵〉

君臣上下之事，有遠而親，近而疏；就之不用，去之反求；日進前而不御， 遙聞聲而相思。

事皆有內揵，素結本始。或結以道德，或結以黨友，或結以財貨，或結以采 色。用其意，欲入則入，欲出則出；欲親則親，欲疏則疏；欲就則就，欲去則去 ；欲求則求，欲思則思。若蚨母之從其子也；出無間，入無朕。獨往獨來，莫之 能止。

內者，進說辭也；揵者，揵所謀也。欲說者務隱度，計事者務循順。陰慮可 否，明言得失，以御其志。方來應時，以合其謀。詳思來揵，往應時當也。夫內 有不合者，不可施行也。乃揣切時宜，從便所為，以求其變。以變求內者，若管 取揵。言往者，先順辭也；說來者，以變言也。善變者：審知地勢，乃通於天， 以化四時，使鬼神，合於陰陽，而牧人民。

見其謀事，知其志意。事有不合者，有所未知也。合而不結者，陽親而陰疏 。事有不合者，聖人不為謀。

故遠而親者，有陰德也；近而疏者，志不合也。就而不用者，策不得也；去 而反求者，事中來也。日進而不御者，施不合也；遙聞聲而相思者，合於謀、待 決事也。

故曰：不見其類而為之者，見逆。不得其情而說之者，見非。得其情乃制其 術，此用可出可入，可揵可開。故聖人立事，以此先知而揵萬物。

由夫道德、仁義、禮樂、忠信、計謀，先取《詩》《書》，混說損益，議論 去就。欲合者用內，欲去者用外。外內者，必明道數。揣策來事，見疑決之。策 無失計，立功建德，治名入產業，曰揵而內合。上暗不治，下亂不寤，揵而反之 。內自得而外不留，說而飛之，若命自來，己迎而御之。若欲去之，因危與之。 環轉因化，莫知所為，退為大儀。

〈抵巇〉

物有自然，事有合離。有近而不可見，有遠而可知。近而不可見，不察其辭

也；遠而可知者，反往以驗來也。

巇者，罅也。罅者，[山間]也。[山間]者，成大隙也。巇始有朕，可抵而塞

，可抵而卻，可抵而息，可抵而匿，可抵而得，此謂抵巇之理也。

事之危也，聖人知之，獨保其身；因化說事，通達計謀，以識細微。經起秋 毫之末，揮之於太山之本。其施外兆萌牙櫱之謀，皆由抵巇。抵巇之隙為道術用 。

天下紛錯，上無明主，公侯無道德，則小人讒賊、賢人不用、聖人竄匿，貪 利詐偽者作；君臣相惑，土崩瓦解而相伐射，父子離散，乖亂反目，是謂萌牙巇 罅。聖人見萌牙巇罅，則抵之以法。世可以治，則抵而塞之；不可治，則抵而得 之；或抵如此，或抵如彼；或抵反之，或抵覆之。五帝之政，抵而塞之；三王之 事，抵而得之。諸侯相抵，不可勝數，當此之時，能抵為右。

自天地之合離終始，必有巇隙，不可不察也。察之以捭闔，能用此道，聖人 也。聖人者，天地之使也。世無可抵，則深隱而待時；時有可抵，則為之謀。此 道，可以上合，可以檢下。能因能循，為天地守神。

〈飛箝〉

凡度權量能，所以徵遠求近。立勢而制事，必先察同異，別是非之語，見內 外之辭，知有無之數，決安危之計，定親疏之事，然後乃權量之。其有隱括，乃 可徵，乃可求，乃可用。

引鉤箝之辭，飛而箝之。鉤箝之語，其說辭也，乍同乍異。其不可善者，或 先徵之，而後重累；或先重以累，而後毀之；或以重累為毀；或以毀為重累。其 用或稱財貨、琦瑋、珠玉、璧帛、采邑以事之。或量能立勢以鉤之，或伺候見 [山間]而箝之，其事用抵巇。

將欲用之於天下，必度權量能，見天時之盛衰，制地形之廣狹、阻險之難易 ，人民貨財之多少，諸侯之交孰親孰疏、孰愛孰憎，心意之慮懷。審其意，知其 所好惡，乃就說其所重，以飛箝之辭，鉤其所好，乃以箝求之。

用之於人，則量智能、權材力、料氣勢，為之樞機，飛以迎之、隨之，以箝 和之，以意宣之，此飛箝之綴也。用之於人，則空往而實來，綴而不失，以究其 辭。可箝而縱，可箝而橫；可引而東，可引而西，可引而南，可引而北；可引而 反，可引而覆，雖覆能復，不失其度。

〈忤合〉

凡趨合背反，計有適合。化轉環屬，各有形勢，反覆相求，因事為制。是以 聖人居天地之間，立身、御世、施教、揚聲、明名也；必因事物之會，觀天時之 宜，因以所多所少，以此先知之，與之轉化。

世無常貴，事無常師。聖人無常與，無不與；無所聽，無不聽。成於事而合 於計謀，與之為主。合於彼而離於此，計謀不兩忠，必有反忤；反於是，忤於彼 ；忤於此，反於彼。其術也，用之於天下，必量天下而與之；用之於國，必量國 而與之；用之於家，必量家而與之；用之於身，必量身材能氣勢而與之；大小進 退，其用一也。必先謀慮計定，而後行之以飛箝之術。

古之善背向者，乃協四海，包諸侯忤合之地而化轉之，然後以之求合。故伊 尹五就湯，五就桀，而不能有所明，然後合於湯。呂尚三就文王，三入殷，而不 能有所明，然後合於文王。此知天命之箝，故歸之不疑也。

非至聖達奧，不能御世；非勞心苦思，不能原事；不悉心見情，不能成名； 材質不惠，不能用兵；忠實無真，不能知人；故忤合之道，己必自度材能智睿， 量長短遠近孰不如。乃可以進，乃可以退；乃可以縱，乃可以橫。

〈揣篇〉

古之善用天下者，必量天下之權，而揣諸侯之情。量權不審，不知強弱輕重 之稱；揣情不審，不知隱匿變化之動靜。

何謂量權？曰：度於大小，謀於眾寡；稱貨財有無之數，料人民多少、饒乏 、有餘不足幾何？辨地形之險易，孰利孰害？謀慮孰長孰短？揆君臣之親疏，孰 賢孰不肖？與賓客之智慧，孰少孰多？觀天時之禍福，孰吉孰凶？諸侯之交，孰 用孰不用？百姓之心，去就變化，孰安孰危？孰好孰憎？反側孰辯？能知如此者 ，是謂量權。

揣情者，必以其甚喜之時，往而極其欲也；其有欲也，不能隱其情。必以其 甚懼之時，往而極其惡也；其有惡也，不能隱其情。不能隱情欲，必失其變。感 動而不知其變者，乃且錯其人勿與語，而更問其所親，知其所安。夫情變於內者 ，形見於外，故常必以其見者而知其隱者，此所謂測深揣情。

故計國事，則當審權量；說人主，則當審揣情。謀慮情欲，必出於此。乃可 貴，乃可賤；乃可重，乃可輕；乃可利，乃可害；乃可成，乃可敗：其數一也。 故雖有先王之道，聖智之謀，非揣情隱匿，無可索之。此謀之大本也，而說之法 也。常有事於人，人莫能先，先事而至，此最難為。故曰：揣情最難守司。言必 時其謀慮。故觀蜎飛蠕動，無不有利害，可以生事美。生事者，幾之勢也。此揣 情飾言，成文章而後論之也。

〈摩篇〉

摩者，揣之術也；內符者，揣之主也。用之有道，其道必隱。微摩之以其所 欲，測而探之，內符必應；其所應也，必有為之。故微而去之，是謂塞窌匿端， 隱貌逃情，而人不知，故能成其事而無患。

摩之在此，符應在彼，從而用之，事無不可。古之善摩者，如操鉤而臨深淵 ，餌而投之，必得魚焉。故曰：主事日成，而人不知；主兵日勝，而人不畏也。 聖人謀之於陰，故曰神；成之於陽，故曰明。所謂主事日成者：積德也，而民安 之，不知其所以利；積善也，而民道之，不知其所以然；而天下比之神明也。主 兵日勝者，常戰於不爭，國不費，而民不知所以服，不知所以畏，而天下比之神 明。

其摩者，有以平，有以正；有以喜，有以怒；有以名，有以行；有以廉，有 以信；有以利，有以卑。平者，靜也。正者，直也。喜者，悅也。怒者，動也。 名者，發也。行者，成也。廉者，潔也。信者，期也。利者，求也。卑者，諂也 。故聖人所以獨用者，眾人皆有之；然無成功者，其用之非也。

故謀莫難於周密，說莫難於悉聽，事莫難於必成：此三者，唯聖人然後能任 之。故謀必欲周密，必擇其所與通者說也。故曰：或結而無隙也。夫事成必合於 數，故曰：道數與時相偶者也。說則聽必合於情，故曰：情合者聽。故物歸類； 抱薪趨火，燥者先燃；平地注水，濕者先濡；此物類相應，於勢譬猶是也。此言 內符之應外摩也如是，故曰：摩之以其類，焉有不相應者；乃摩之以其欲，焉有 不聽者。故曰：獨行之道。夫幾者不晚，成而不拘，久而化成。

〈權篇〉

說之者，說之也；說之者，資之也。飾言者，假之也；假之者，益損也。應 對者，利辭也；利辭者，輕論也。成義者，明之也；明之者，符驗也。難言者， 卻論也；卻論者，釣幾也。

佞言者，諂而干忠。諛言者，博而干智。平言者，決而干勇。戚言者，權而

干信。靜言者，反而干勝。

先意承欲者，諂也。繁稱文辭者，博也。縱舍不疑者，決也。策選進謀者，

權也。他分不足以窒非者，反也。

故口者，機關也；所以開閉情意也。耳目者，心之佐助也；所以窺見姦邪。 故曰：參調而應，利道而動。故繁言而不亂、翱翔而不迷、變易而不危者，睹要 得理。故無目者不可示以五色，無耳者不可告以五音。故不可以往者，無所開之 也；不可以來者，無所受之也。物有不通者，聖人故不事也。古人有言曰：「口 可以食，不可以言。」言者，有諱忌也。眾口爍金，言有曲故也。

人之情，出言則欲聽，舉事則欲成。是故，智者不用其所短，而用愚人之所 長；不用所拙，而用愚人之所工：故不困也。言其有利者，從其所長也；言其有 害者，避其所短也。故介蟲之捍也，必以堅厚；螫蟲之動也，必以毒螫。故禽獸 知用其長，而談者知用其用也。故曰：辭言有五：曰病，曰恐，曰憂，曰怒，曰 喜。故曰：病者，感哀氣而不神也；恐者，腸絕而無主也；憂者，閉塞而不泄也 ；怒者，妄動而不治也；喜者，宣散而無要也。此五者，精則用之，利則行之。

故與智者言，依於博；與博者言，依於辯；與辯者言，依於要。與貴者言， 依於勢；與富者言，依於高；與貧者言，依於利；與賤者言，依於謙；與勇者言 ，依於敢；與愚者言，依於銳：此其術也，而人常反之。是故，與智者言，將以 此明之；與不智者言，將以此教之；而甚難為也。故言多類，事多變。故終日言 不失其類，故此不亂；終日不變，而不失其主。故智貴不妄、聽貴聰、智貴明、 辭貴奇。

〈謀篇〉

為人，凡謀有道，必得其所因，以求其情；審得其情，乃立三儀。三儀者：

曰上，曰中，曰下。參以立焉，以生奇；奇不知其所壅，始於古之所從。

故鄭人之取玉也，載司南之車，為其不惑也。夫度材、量能、揣情者，亦事

之司南也。

故同情而相親者，其俱成者也；同欲而相疏者，其偏害者也；同惡而相親者 ，其俱害者也；同惡而相疏者，其偏害者也。故相益則親，相損則疏，其數行也 ：此所以察異同之分其類一也。故墻壞於其隙，本毀於其節，斯蓋其分也。

故變生事，事生謀，謀生計，計生議，議生說，說生進，進生退，退生制； 因以制於事，故百事一道，而百度一數也。

夫仁人輕貨，不可誘以利，可使出費；勇士輕難，不可懼以患，可使據危； 智者達於數、明於理，不可欺以不誠，可示以道理，可使立功：是三才也。故愚 者易蔽也，不肖者易懼也，貪者易誘也，是謂因事而裁之。

故為強者，積於弱也；為直者，積於曲也；有餘者，積於不足也：此其道術 行也。

故外親而內疏者，說內；內親而外疏者，說外。故因其疑以變之，因其見以 然之，因其說以要之，因其勢以成之，因其惡以權之，因其患以斥之；摩而恐之 ，高而動之，徵而證之，符而應之，擁而塞之，亂而惑之，是謂計謀。

計謀之用，公不如私，私不如結；結比而無隙者也。正不如奇，奇流而不止 者也。故說人主者，必與之言奇；說人臣者，必與之言私。其身內，其言外者， 疏；其身外，其言深者，危。無以人之所不欲而強之於人，無以人之所不知而教 之於人。人之有好也，學而順之；人之有惡也，避而諱之：故陰道而陽取之也。 故去之者，縱之；縱之者，乘之。貌者不美又不惡，故至情託焉。

可知者，可用也；不可知者，謀者所不用也。故曰：事貴制人，而不貴見制 於人。制人者，握權也；見制於人者，制命也。故聖人之道陰，愚人之道陽；智 者事易，而不智者事難。以此觀之，亡不可以為存，而危不可以為安；然而無為 而貴智矣。智用於眾人之所不能知，而能用於眾人之所不能見。既用，見可否， 擇事而為之，所以自為也。見不可，擇事而為之，所以為人也。故先王之道陰。 言有之曰：「天地之化，在高與深；聖人制道，在隱與匿。」非獨忠信仁義也， 中正而已矣。道理達於此之義，則可與語。由能得此，則可以彀遠近之誘。

〈決篇〉

為人，凡決物，必託於疑者。善其用福，惡其有患；善至於誘也，終無惑偏 。有利焉，去其利，則不受也；奇之所託。若有利於善者，隱託於惡，則不受矣 ，致疏遠。故其有使失利者，有使罹害者，此事之失。

聖人所以能成其事者有五：有以陽德之者，有以陰賊之者，有以信誠之者， 有以蔽匿之者，有以平素之者。陽勵於一言，陰勵於二言，平素、樞機以用；四 者微而施之。於是度之往事，驗之來事，參之平素，可則決之。

王公大人之事也，危而美名者，可則決之；不用費力而易成者，可則決之； 用力犯勤苦，然而不得已而得之者，可則決之；去患者，可則決之；從福者，可 則決之。故夫決情定疑，萬事之機，以正治亂，決成敗，難為者。故先王乃用蓍 龜者，以自決也。

〈符言〉

安徐正靜，柔節先定。善與而不靜，虛心平意，以待傾損。

右主位。

目貴明，耳貴聰，心貴智。以天下之目視者，則無不見；以天下之耳聽者， 則無不聞；以天下之心思慮者，則無不知；輻輳並進，則明不可塞。

右主明。

德之術曰：勿堅而拒之，許之則防守，拒之則閉塞。高山仰之可極，深淵度 之可測，神明之德術正靜，其莫之極歟。

右主德。

用賞貴信，用刑貴正。賞賜貴信，必驗耳目之所聞見，其所不聞見者，莫不 闇化矣。誠暢於天地，通於神明，見姦偽也。

右主賞。

一曰天之，二曰地之，三曰人之。四方上下，左右前後，熒惑之處安在。

右主問。

心為九竅之治，君為五官之長。為善者，君與之賞；為非者，君與之罰。君 因其政之所以求，因與之，則不勞。聖人用之，故能賞之。因之循理，故能久長 。

右主因。

人主不可不周。人主不周，則群臣生亂，寂乎其無常也，內外不通，安知所 開，開閉不善，不見原也。

右主周。

一曰長目，二曰飛耳，三曰樹明。明知千里之外，隱微之中，是謂洞天下姦 ，莫不闇變。

右主參。

修名而督實，按實而定名。名實相生，反相為情，故曰：名當則生於實，實 生於理，理生於名實之德，德生於和，和生於當。

右主名。

〈轉丸〉

缺。

〈胠亂〉

缺。

〔本經陰符七術〕

〈盛神法五龍〉

盛神者，中有五氣，神為之長，心為之舍，德為之大；養神之所，歸諸道。 道者，天地之始，一其紀也。物之所造，天之所生，包宏無形，化氣先天地而成 ，莫見其形，莫知其名，謂之神靈。故道者，神明之源，一其化端，是以德養五 氣，心能得一，乃有其術。術者，心氣之道所由舍者，神乃為之使。九竅十二舍 者，氣之門戶，心之總攝也。

生受於天，謂之真人；真人者，與天為一。而知之者，內修練而知之，謂之 聖人；聖人者，以類知之。故人與生生一出於化物。知類在竅，有所疑惑，通於 心術，心無其術，必有不通。其通也，五氣得養，務在舍神，此謂之化。化有五 氣者，志也、思也、神也、德也；神其一長也。靜和者，養氣。氣得其和，四者 不衰。四邊威勢無不為，存而舍之，是謂神化。歸於身，謂之真人。真人者，同 天而合道，執一而養產萬類，懷天心，施德養，無為以包志慮思意而行威勢者也 。士者，通達之神盛，乃能養志。

〈養志法靈龜〉

養志者，心氣之思不達也。有所欲，志存而思之。志者，欲之使也。欲多則 心散，心散則志衰，志衰則思不達。故心氣一則欲不徨，欲不徨則志意不衰，志 意不衰則思理達矣。理達則和通，和通則亂氣不煩於胸中，故內以養氣，外以知 人。養志則心通矣，知人則職分明矣。將欲用之於人，必先知其養氣志。知人氣 盛衰，而養其志氣，察其所安，以知其所能。

志不養，則心氣不固；心氣不固，則思慮不達，思慮不達，則志意不實。志 意不實，則應對不猛；應對不猛，則志失而心氣虛；志失而心氣虛，則喪其神矣 ；神喪，則彷彿；彷彿，則參會不一。養志之始，務在安己；己安，則志意實堅 ；志意實堅，則威勢不分，神明常固守，乃能分之。

〈實意法螣蛇〉

實意者，氣之慮也。心欲安靜，慮欲深遠；心安靜則神策生，慮深遠則計謀 成；神策生則志不可亂，計謀成則功不可間。意慮定則心遂安，心遂安則所行不 錯，神自得矣。得則凝識氣寄，姦邪得而倚之，詐謀得而惑之；言無由心矣。故 信心術守真一而不化，待人意慮之交會者，聽之候也；計謀者，存亡之樞機。慮 不會，則聽不審矣；候之不得，計謀失矣，則意無所信、虛而無實。故計謀之慮 ，務在實意；實意必從心術始。

無為而求，安靜五臟，和通六腑，精神魂魄固守不動，乃能內視反聽，定志 慮之太虛，待神往來。以觀天地開闢，知萬物所造化，見陰陽之終始，原人事之 政理。不出戶而知天下，不窺牖而見天道；不見而命，不行而至；是謂道知。以 通神明，應於無方，而神宿矣。

〈分威法伏熊〉

分威者，神之覆也。故靜意固志，神歸其舍，則威覆盛矣。威覆盛，則內實堅 ；內實堅，則莫當；莫當，則能以分人之威而動其勢，如其天。以實取虛，以有取 無，若以鎰稱銖。故動者必隨，唱者必和。撓其一指，觀其餘次，動變見形，無能 間者。審於唱和，以間見間，動變明而威可分也。將欲動變，必先養志伏意以視間 。知其固實者，自養也。讓己者，養人也。故神存兵亡，乃為之形勢。

〈散勢法鷙鳥〉

散勢者，神之使也。用之，必循間而動。威肅內盛，推間而行之，則勢散。夫 散勢者，心虛志溢；意衰威失，精神不專，其言外而多變。故觀其志意，為度數， 乃以揣說圖事，盡圓方，齊短長。無則不散勢者，待間而動，動而勢分矣。故善思 間者，必內精五氣，外視虛實，動而不失分散之實。動則隨其志意，知其計謀。勢 者，利害之決，權變之威。勢敗者，不以神肅察也。

〈轉圓法猛獸〉

轉圓者，無窮之計也。無窮者，必有聖人之心，以原不測之智；以不測之智而 通心術，而神道混沌為一。以變論萬象類，說義無窮。智略計謀，各有形容，或圓 或方，或陰或陽，或吉或凶，事類不同。故聖人懷此，用轉圓而求其合。故與造化 者為始，動作無不包大道，以觀神明之域。

天地無極，人事無窮，各以成其類；見其計謀，必知其吉凶成敗之所終也。轉 圓者，或轉而吉，或轉而凶，聖人以道，先知存亡，乃知轉圓而從方。圓者，所以 合語；方者，所以錯事。轉化者，所以觀計謀；接物者，所以觀進退之意。皆見其 會，乃為要結以接其說也。

〈損兌法靈蓍〉

損兌者，機危之決也。事有適然，物有成敗，機危之動，不可不察。故聖人以 無為待有德，言察辭，合於事。兌者，知之也；損者，行之也。損之兌之，物有不 可者，聖人不為之辭。故智者不以言失人之言，故辭不煩而心不虛，志不亂而意不 邪。當其難易，而後為之謀；因自然之道以為實。圓者不行，方者不止，是謂大功 。益之損之，皆為之辭。用分威散勢之權，以見其兌威，其機危乃為之決。故善損 兌者，譬若決水於千仞之堤，轉圓石於萬仞之谿。而能行此者，形勢不得不然也。

〈持樞〉

持樞，雄而不滯，其猶決水轉石，誰能當禦哉！持樞，謂春生、夏長、秋收、 冬藏，天之正也；不可干而逆之。逆之者，雖成必敗。故人君亦有天樞，生、養、 成、藏，亦復不可干而逆之；逆之者，雖盛必衰。此天道、人君之大綱也。

〈中經〉

中經，謂振窮趨急。施之能言、厚德之人；救拘執，窮者不忘恩也。能言者， 儔善博惠；施德者，依道；而救拘執者，養使小人。蓋士遭世異時危，或當因免填 坑，或當伐害能言，或當破德為雄，或當抑拘成罪，或當戚戚自善，或當敗敗自立 。故道貴制人，不貴制於人也。制人者，握權；制於人者，失命。是以「見形為容 ，象體為貌」，「聞聲知音」，「解仇鬥隙」，「綴去」，「卻語」，「攝心」， 「守義」。本經紀事者，紀道數，其變要在持樞、中經。

「見形為容，象體為貌」者，謂爻為之生也。可以影響、形容、象貌而得之也 。有守之人，目不視非，耳不聽邪，言必《詩》《書》，行不淫僻。以道為形，以 德為容，貌莊色溫，不可象貌而得之，如是隱情塞隙而去之。

「聞聲知音」者，謂聲氣不同，則恩愛不接，故商角不二合，徵羽不相配，能 為四聲主者，其唯宮乎！故音不和則不悲，不是以聲散傷醜害者，言必逆於耳也。 雖有美行盛譽，不可比目合翼相須也。此乃氣不合、音不調者也。

「解仇鬥隙」者，謂解羸徵之仇；鬥隙者，鬥強也。強隙既鬥，稱勝者，高其 功，勝其勢；弱者，哀其負，傷其卑，汙其名，恥其宗。故勝者聞其功勢，苟進而 不知退；弱者聞哀其負，見其傷，則強大力倍，死而是也。隙無極大，禦無極大， 則皆可脅而并。

「綴去」者，謂綴己之繫言，使有餘思也。故接貞信者，稱其行，厲其志，言 可為，可復，會之期喜。以他人之庶，引驗以結往，明款款而去之。

「卻語」者，察伺短也。故言多必有數短之處，識其短，驗之。動以忌諱，示 以時禁，其人恐畏，然後結信以安其心，收語蓋藏而卻之。無見己之所不能於多方 之人。

「攝心」者，謂逢好學伎術者，則為之稱遠；方驗之道，驚以奇怪，人繫其心 於己，效之於人，驗去亂其前，吾歸誠於己。遭淫酒色者，為之術，音樂動之，以 為必死，生日少之憂喜，以自所不見之事，終以可觀漫瀾之命，使有後會。

「守義」者，謂守以仁義，探心在內以合者也。探心，探得其主也。從外制內 ，事有繫，曲而隨之也。故小人比人，則左道而用之，至能敗家奪國。非賢智不能 守家以義，不能守國以道，聖人所貴道微妙者，誠以其可以轉危為安，救亡使存也 。

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