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《鬼穀子》原文
《鬼穀子》原有十四篇，但到今天，《轉丸第十三》和《胠亂第十四》已經失傳。《鬼穀子》今本分為內篇十二篇與外篇九篇，《鬼穀子詳解》作者陳蒲清認為，《鬼穀子》外篇可能是唐朝人寫作並編入這本書的。《鬼穀子》常見版本有道藏本及江都秦氏嘉慶十年刊本。現代學術界大多按照江都秦氏嘉慶十年刊本《鬼穀子》來進行研究，這是《鬼穀子》版本中最完整、最準確的流傳版本。
捭闔第一
粵若稽古，聖人之在天地間也，為眾生之先。觀陰陽之開闔以命物，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，自古之今，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，以其實虛，隨其嗜欲，以見其誌意。微排其言，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，先從其誌。
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，而捭而納之。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、反複反忤，必由此矣。
捭闔者，道之大化，說之變也。必豫審其變化。口者，心之門戶也。心者，神之主也。誌意、喜欲、思慮、智謀，此皆由門戶出入。故關之以捭闔，製之以出入。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，皆以陰陽禦其事。陽動而行，陰止而藏；陽動而出，陰隨而入。陽還終始，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。
反應第二
古之大化者，乃與無形俱生。反以觀往，複以驗來；反以知古，複以知今；反以知彼，複以知己。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。其猶張罝綱而取獸也，多張其會而司之。道合其事，彼自出之，此釣人之網也。常持其網驅之，其言無比，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。
古善反聽者，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，反瞼；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，觀其所托。故用此者，己欲平靜，以聽其辭，觀其事，論萬物，別雄雌。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；其伺言也，若聲之與響；其見形也，若光之與影也。其察言也不失，若磁石之取鍼，舌之取燔骨。其與人也微，其見情也疾。如陰與陽，如陽如陰；如圓與方，如方與圓。未見形，圓以道之；既形，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。
內揵第三
君臣上下之事，有遠而親，近而疏；就之不用，去之反求；日進前而不禦，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，貨結以采色。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。若蚨母之從子也，出無間，入無朕，獨往獨來，莫之能止。
內者，進說辭；揵者，揵所謀也。欲說者務穩度，計事者務循順。陰慮可否，明言得失，以禦其誌。方來應時，以和其謀。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，若管取楗。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，知其誌意。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，聖人不為謀也。故遠而親者，有陰德也；近而疏者，誌不合也。就而不用者，策不得也；去而反求者，事中來也。日進前而不禦者，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，乃製其術。此用可出可入，可揵可開。