{"resource_id":5851,"title":"古今图书集成94","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"古今圖書整合94","sections":[{"id":"chapter-1-section-1","title":"正文","paragraphs":["形神部雜錄","莊子天地篇執道者德全德全者形全形全者神全","神全者聖人之道也","達生篇醉者之墜車雖疾不死骨節與人同而犯害","與人異其神全也","徐無鬼篇無鬼見魏武侯武侯曰先生居山林久矣","今欲幹酒肉之味邪徐無鬼曰無鬼未嘗敢飲食君","之酒肉將來勞君也君曰何哉奚勞寡人曰勞君之","神與形武侯曰何謂邪徐無鬼曰天地之養也一君","獨為萬乘之主以苦一國之民以養耳目鼻口夫神","者不自許也夫神者好和而惡姦夫奸病也故勞之","淮南子俶真訓神者智之淵也淵清則智明矣神清","者嗜慾弗能亂精神已越於外而事復返之是失之","於本而求之於末也今盆水在庭清之終日未能見","眉睫濁之不過一撓而不能察方圓人神易濁而難","清猶盆水之類也況一世而撓滑之曷得須臾平乎","譚子化書蟲之無足蛇能屈曲蛭能掬蹙蝸牛能蓄","縮小人所以見其機由是得其師可以坐致萬里而","不馳是故足行者有所不達翼飛者有所不至目視","者有所不見耳聽者有所不聞夫何故彼知形而不","知神此知神而不知形以形用神則□以神用形則","康","東坡志林趙貧子謂人曰子神不全其人不服曰吾","僚友萬乘螻蟻三軍糠□富貴而晝夜死生何謂神","不全乎貧子笑曰是血氣所扶名義所激非神之功","也明日問其人曰子父母在乎曰亡久矣嘗夢見乎","曰多矣夢中知其亡乎抑以為存也曰皆有之貧子","曰父母之存亡不待計議而知者也晝日問子則不","思而對夜夢見之則以亡為存死生之於夢覺有間","矣物之眩子而難知者甚於父母之存亡子自以神","全而不學可憂也哉予嘗與其語故錄之","玉澗雜書陶淵明作形影相贈與神釋之詩自謂世","俗惑於惜生故極陳形影苦而釋以神之自然形贈","影曰願君取吾言得酒莫苟辭影贈形曰立善有遺","愛胡可不自竭形累於養而欲飲影役於名而求善","皆惜生之弊也故神釋之曰日醉或能忘將非遐齡","具所以辨養之累曰立善嘗所欣誰當為我譽所以","解名之役雖得之矣然所致意者僅在遐齡與無譽","不知飲酒而壽為善而皆見知則神亦可汲汲而從","之乎似未能盡了也是以及其知不過縱浪大化中","不喜亦不懼應盡便須盡無復獨多慮謂之神之自","然耳此釋氏所謂斷常見也此公天姿超邁真能達","生而遺世不但詩人之辭使其聞道更進一關則其","言豈止如斯而已乎","文公政訓因人之昏弱而箴之曰人做事全靠這些","子精神","愛日齋藂抄陳無已雲世人以痴為九百謂其精神","不足也項平仲家說雲注司業言九百草書喬字也","朱彧可談雲青州王大夫為詞鄙俚每投獻當路以","為笑具季父為青掾王亦與詩他日季父見其子謝","之其子曰大人九百亂道玷瀆高明蓋俗謂神氣不","足者九百豈以一千即足數耶","霞外雜俎人身元神出入目中五臟精華亦聚於目","故陰符經曰機在目道德經曰不見可欲而心不亂","是以內養之法常要兩目垂簾返光內照降心火於","丹田使神氣相抱故太元養初一曰藏心於淵美厥","靈根夫藏心於淵神不外也","古言形神相守則生相反則病相離則死","讀書鏡列子謂孔子廢心而用形謂心不著於物而","廢之矣唯用形以應物而經又有天人禮枯骨者偈","雲汝是前生我我今天眼開寶衣隨念至玉食自然","來謝汝昔勤苦令吾今快哉散花時再拜入世莫驚","猜又有餓鬼鞭死屍者偈雲因這臭皮囊波波劫劫","忙只知貪快樂不肯暫回光白業錙銖少黃泉歲月","長直須痛棒打此恨猝難忘此言化俗則可以為誠","然則不可何則人神託於形骸之中所以用形骸者","皆神也譬如匠人用斧斤用之而善則為善器用之","不善則為惡器故為天人者用形骸者也為餓鬼者","不善用形骸者也其得其失皆在一心及其受報而","禮之鞭之亦何益若吾孔子之廢心而用形又並形","骸俱化矣","安得長者言黃帝雲行及乘馬不用回顧則神去今","人回顧功名富貴而去其神者豈少也哉","讀書不獨變人氣質且能養人精神蓋理義收攝故","也","偶談司馬溫公資治通鑑且無論公之人品政事只","此閒工夫何處得來所謂君子樂得其道故老而不","為疲也亦只為精神不在嗜好上分去耳","天下唯聖賢收拾精神其次英雄其次修煉之士","形神部藝文一","神滅論　　　　　　　　　　梁範縝","或問予曰神滅何以知其滅也答曰神即形也形即","神也是以形存則神存形謝則神滅也問曰形者無","知之稱神者有知之名知與無知即事有異神之與","形理不容一形神相即非所聞也答曰形者神之質","神者形之用是則形稱其質神言其用形之與神不","得相異也問曰神故非用不得為異其義安在答曰","名殊而體一也問曰名既已殊體何得一答曰神之","於質猶利之於刀形之於用猶刀之於利利之名非","刀也刀之名非利也然而舍利無刀舍刀無利未聞","刀沒而利存豈容形亡而神在問曰刀之與利或如","來說形之與神其義不然何以言之木之質無知也","人之質有知也人既有如木之質而有異木之知豈","非木有一人有二邪答曰異哉言乎人若有如木之","質以為形又有異木之知以為神則可如來論也今","人之質質有知也木之質質無知也人之質非木質","也木之質非人質也安有如木之質而復有異木之","知哉問曰人之質所以異木質者以其有知耳人而","無知與木何異答曰人無無知之質猶木無有知之","形問曰死者之形骸豈非無知之質邪答曰是無人","質問曰若然者人果有如木之質而有異木之知矣","答曰死者如木而無異木之知生者有異木之知而","無如木之質也問曰死者之骨胳非生之形骸邪答","曰生形之非死形死形之非生形區已革矣安有生","人之形骸而有死人之骨胳哉問曰若生者之形骸","非死者之骨胳非死者之骨胳則應不由生者之形","骸不由生者之形骸則此骨胳從何而至此邪答曰","是生者之形骸變為死者之骨胳也問曰生者之形","骸雖變為死者之骨胳豈不從生而有死則知死體","猶生體也答曰如因榮木變為枯木枯木之質寧是","榮木之體問曰榮體變為枯體枯體即是榮體絲體","變為縷體縷體即是絲體有何別焉答曰若枯即是","榮榮即是枯應榮時雕零枯始結實也又榮木不應","變為枯木以榮即枯無所復變也榮枯是一何不先","枯後榮要先榮後枯何也絲縷之義亦同此破問曰","生形之謝便應豁然都盡何故方愛死形綿歷未已","邪答曰生滅之體要有其次故也夫□而生者必□","而滅漸而生者必漸而滅□而生者□驟是也漸而","生者動植是也有□有漸物之理也問曰形即是神","者手等亦是邪答曰皆是神之分也問曰若皆是神","之分神既能慮手等亦應能慮也答曰手等亦應能","有痛癢之知而無是非之慮問曰慮為一為異答曰","知即是慮淺則為知深則為慮問曰若爾應有二乎","答曰人體為一神何得二問曰若不得二安有痛癢","之知復有是非之慮答曰如手足雖異總為一人是","非痛養雖復有異亦總為一神矣問曰是非之慮不","關手足當關何處答曰是非之意心器所主問曰心","器是五臟之心非邪答曰是也問曰五臟有何殊別","而心獨有是非之慮乎答曰七竅亦復何殊而司用","不均問曰慮思無方何以知是心器所"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"古今圖書整合94","section_title":"正文","is_available":true}],"plain_text":"# 古今圖書整合94\n形神部雜錄\n莊子天地篇執道者德全德全者形全形全者神全\n神全者聖人之道也\n達生篇醉者之墜車雖疾不死骨節與人同而犯害\n與人異其神全也\n徐無鬼篇無鬼見魏武侯武侯曰先生居山林久矣\n今欲幹酒肉之味邪徐無鬼曰無鬼未嘗敢飲食君\n之酒肉將來勞君也君曰何哉奚勞寡人曰勞君之\n神與形武侯曰何謂邪徐無鬼曰天地之養也一君\n獨為萬乘之主以苦一國之民以養耳目鼻口夫神\n者不自許也夫神者好和而惡姦夫奸病也故勞之\n淮南子俶真訓神者智之淵也淵清則智明矣神清\n者嗜慾弗能亂精神已越於外而事復返之是失之\n於本而求之於末也今盆水在庭清之終日未能見\n眉睫濁之不過一撓而不能察方圓人神易濁而難\n清猶盆水之類也況一世而撓滑之曷得須臾平乎\n譚子化書蟲之無足蛇能屈曲蛭能掬蹙蝸牛能蓄\n縮小人所以見其機由是得其師可以坐致萬里而\n不馳是故足行者有所不達翼飛者有所不至目視\n者有所不見耳聽者有所不聞夫何故彼知形而不\n知神此知神而不知形以形用神則□以神用形則\n康\n東坡志林趙貧子謂人曰子神不全其人不服曰吾\n僚友萬乘螻蟻三軍糠□富貴而晝夜死生何謂神\n不全乎貧子笑曰是血氣所扶名義所激非神之功\n也明日問其人曰子父母在乎曰亡久矣嘗夢見乎\n曰多矣夢中知其亡乎抑以為存也曰皆有之貧子\n曰父母之存亡不待計議而知者也晝日問子則不\n思而對夜夢見之則以亡為存死生之於夢覺有間\n矣物之眩子而難知者甚於父母之存亡子自以神\n全而不學可憂也哉予嘗與其語故錄之\n玉澗雜書陶淵明作形影相贈與神釋之詩自謂世\n俗惑於惜生故極陳形影苦而釋以神之自然形贈\n影曰願君取吾言得酒莫苟辭影贈形曰立善有遺\n愛胡可不自竭形累於養而欲飲影役於名而求善\n皆惜生之弊也故神釋之曰日醉或能忘將非遐齡\n具所以辨養之累曰立善嘗所欣誰當為我譽所以\n解名之役雖得之矣然所致意者僅在遐齡與無譽\n不知飲酒而壽為善而皆見知則神亦可汲汲而從\n之乎似未能盡了也是以及其知不過縱浪大化中\n不喜亦不懼應盡便須盡無復獨多慮謂之神之自\n然耳此釋氏所謂斷常見也此公天姿超邁真能達\n生而遺世不但詩人之辭使其聞道更進一關則其\n言豈止如斯而已乎\n文公政訓因人之昏弱而箴之曰人做事全靠這些\n子精神\n愛日齋藂抄陳無已雲世人以痴為九百謂其精神\n不足也項平仲家說雲注司業言九百草書喬字也\n朱彧可談雲青州王大夫為詞鄙俚每投獻當路以\n為笑具季父為青掾王亦與詩他日季父見其子謝\n之其子曰大人九百亂道玷瀆高明蓋俗謂神氣不\n足者九百豈以一千即足數耶\n霞外雜俎人身元神出入目中五臟精華亦聚於目\n故陰符經曰機在目道德經曰不見可欲而心不亂\n是以內養之法常要兩目垂簾返光內照降心火於\n丹田使神氣相抱故太元養初一曰藏心於淵美厥\n靈根夫藏心於淵神不外也\n古言形神相守則生相反則病相離則死\n讀書鏡列子謂孔子廢心而用形謂心不著於物而\n廢之矣唯用形以應物而經又有天人禮枯骨者偈\n雲汝是前生我我今天眼開寶衣隨念至玉食自然\n來謝汝昔勤苦令吾今快哉散花時再拜入世莫驚\n猜又有餓鬼鞭死屍者偈雲因這臭皮囊波波劫劫\n忙只知貪快樂不肯暫回光白業錙銖少黃泉歲月\n長直須痛棒打此恨猝難忘此言化俗則可以為誠\n然則不可何則人神託於形骸之中所以用形骸者\n皆神也譬如匠人用斧斤用之而善則為善器用之\n不善則為惡器故為天人者用形骸者也為餓鬼者\n不善用形骸者也其得其失皆在一心及其受報而\n禮之鞭之亦何益若吾孔子之廢心而用形又並形\n骸俱化矣\n安得長者言黃帝雲行及乘馬不用回顧則神去今\n人回顧功名富貴而去其神者豈少也哉\n讀書不獨變人氣質且能養人精神蓋理義收攝故\n也\n偶談司馬溫公資治通鑑且無論公之人品政事只\n此閒工夫何處得來所謂君子樂得其道故老而不\n為疲也亦只為精神不在嗜好上分去耳\n天下唯聖賢收拾精神其次英雄其次修煉之士\n形神部藝文一\n神滅論　　　　　　　　　　梁範縝\n或問予曰神滅何以知其滅也答曰神即形也形即\n神也是以形存則神存形謝則神滅也問曰形者無\n知之稱神者有知之名知與無知即事有異神之與\n形理不容一形神相即非所聞也答曰形者神之質\n神者形之用是則形稱其質神言其用形之與神不\n得相異也問曰神故非用不得為異其義安在答曰\n名殊而體一也問曰名既已殊體何得一答曰神之\n於質猶利之於刀形之於用猶刀之於利利之名非\n刀也刀之名非利也然而舍利無刀舍刀無利未聞\n刀沒而利存豈容形亡而神在問曰刀之與利或如\n來說形之與神其義不然何以言之木之質無知也\n人之質有知也人既有如木之質而有異木之知豈\n非木有一人有二邪答曰異哉言乎人若有如木之\n質以為形又有異木之知以為神則可如來論也今\n人之質質有知也木之質質無知也人之質非木質\n也木之質非人質也安有如木之質而復有異木之\n知哉問曰人之質所以異木質者以其有知耳人而\n無知與木何異答曰人無無知之質猶木無有知之\n形問曰死者之形骸豈非無知之質邪答曰是無人\n質問曰若然者人果有如木之質而有異木之知矣\n答曰死者如木而無異木之知生者有異木之知而\n無如木之質也問曰死者之骨胳非生之形骸邪答\n曰生形之非死形死形之非生形區已革矣安有生\n人之形骸而有死人之骨胳哉問曰若生者之形骸\n非死者之骨胳非死者之骨胳則應不由生者之形\n骸不由生者之形骸則此骨胳從何而至此邪答曰\n是生者之形骸變為死者之骨胳也問曰生者之形\n骸雖變為死者之骨胳豈不從生而有死則知死體\n猶生體也答曰如因榮木變為枯木枯木之質寧是\n榮木之體問曰榮體變為枯體枯體即是榮體絲體\n變為縷體縷體即是絲體有何別焉答曰若枯即是\n榮榮即是枯應榮時雕零枯始結實也又榮木不應\n變為枯木以榮即枯無所復變也榮枯是一何不先\n枯後榮要先榮後枯何也絲縷之義亦同此破問曰\n生形之謝便應豁然都盡何故方愛死形綿歷未已\n邪答曰生滅之體要有其次故也夫□而生者必□\n而滅漸而生者必漸而滅□而生者□驟是也漸而\n生者動植是也有□有漸物之理也問曰形即是神\n者手等亦是邪答曰皆是神之分也問曰若皆是神\n之分神既能慮手等亦應能慮也答曰手等亦應能\n有痛癢之知而無是非之慮問曰慮為一為異答曰\n知即是慮淺則為知深則為慮問曰若爾應有二乎\n答曰人體為一神何得二問曰若不得二安有痛癢\n之知復有是非之慮答曰如手足雖異總為一人是\n非痛養雖復有異亦總為一神矣問曰是非之慮不\n關手足當關何處答曰是非之意心器所主問曰心\n器是五臟之心非邪答曰是也問曰五臟有何殊別\n而心獨有是非之慮乎答曰七竅亦復何殊而司用\n不均問曰慮思無方何以知是心器所","is_preview":true,"preview_page_limit":10}