太平经(11)
更新时间2010-8-3 9:05:20 字数(shu):4379
◎验道真伪诀第(di)五十(shi)七
行事亦且(qie)毕不(bu)(bu)久。“真人前,详(xiang)受教敕。”“唯(wei)唯(wei)。”“自行此道(dao)之后,承(cheng)负久故弥远,积厄结气,并灾委毒诚多,不(bu)(bu)可须(xu)臾而(er)尽也。知力行是之后,承(cheng)负之厄日少,月(yue)消岁除愈,何以知之乎?”
“善(shan)哉!子之(zhi)难(nan)也(ye),可谓(wei)得道意矣。然(ran),明听。行此(ci)(ci)之(zhi)后(hou),天下文(wen)书且(qie)悉尽正(zheng),人亦且(qie)尽正(zheng),皆(jie)入真道,无复邪伪文(wen),绝去人,人自谨。其(qi)后(hou)生者尤甚,更相(xiang)(xiang)仿学(xue),皆(jie)知(zhi)道,内有(you)睹(du),其(qi)身(shen)各自重爱。其(qi)后(hou)生者孝且(qie)寿(shou),悉工自养(yang)老,颜色不与无道时等。后(hou)生者日(ri)知(zhi)其(qi)至意,以为家(jia)也(ye),学(xue)复过其(qi)先,日(ri)益就(jiu)相(xiang)(xiang)厚相(xiang)(xiang)亲,爱重有(you)道人,兵革奸猾(hua)悉无复为者也(ye),故承负之(zhi)厄会日(ri)消去,此(ci)(ci)自然(ran)之(zhi)术(shu)也(ye)。
□□万不失一(yi),是吾(wu)之文(wen)(wen)大效(xiao)也,不可但苟空设善(shan)言也,亲以征验起,乃与(yu)天地响(xiang)相(xiang)应,何可妄语乎(hu)?故文(wen)(wen)书前后出,非一(yi)人积难(nan)知情,是故吾(wu)道以诚也。子连时□□问,必乐(le)欲知其大效(xiao)。其效(xiao)相(xiang)反(fan),犹(you)寒与(yu)暑,暑多则寒少,寒多则暑少。
夫天地开辟以来,先师学人者,皆多绝(jue)匿(ni)其真道(dao),反以浮(fu)华学之,小(xiao)小(xiao)益耶且薄,后(hou)生者日增益复剧,其故使成(cheng)伪学相传(chuan),虽(sui)天道(dao)积(ji)远。先为文者,所(suo)以相欺殆之大阶也。壹欺不(bu)知,后(hou)遂利用之也,令上无复所(suo)取信,下无所(suo)付(fu)归命,因两相意疑,便为乱治。后(hou)生者后(hou)连相承负,先人之厄(e)会聚并,故曰(yue)剧也。天今冤是(shi),故吾(wu)语子(zi)□□也。真人努(nu)力,自(zi)爱(ai)勉之。子(zi)乃(nai)为天除(chu)病,为帝王除(chu)厄(e),天上知子(zi)有重(zhong)功。”“不(bu)敢不(bu)敢。”
右效行征(zheng)验道知真伪诀
◎四行本末诀(jue)第五十八
“真(zhen)人前。”“唯(wei)唯(wei)。”“人行有(you)(you)(you)几何(he)乎?”“有(you)(you)(you)百(bai)行万端(duan)。”“不(bu)(bu)然(ran)也(ye),真(zhen)人语几与俗(su)人语相类似(si)哉!人有(you)(you)(you)四(si)行,其一者或。”“何(he)谓(wei)也(ye)?”“然(ran),人行不(bu)(bu)善(shan)(shan)则恶,不(bu)(bu)善(shan)(shan)亦(yi)不(bu)(bu)恶为浮(fu)平行,壹善(shan)(shan)壹恶,为不(bu)(bu)纯(chun)无常之行,两不(bu)(bu)可据,吉(ji)(ji)(ji)凶(xiong)无处也(ye)。”“善(shan)(shan)哉,行吉(ji)(ji)(ji)凶(xiong)有(you)(you)(you)几何(he)乎?有(you)(you)(you)千条亿(yi)端(duan)。”“真(zhen)人之言,几与俗(su)人同。吉(ji)(ji)(ji)凶(xiong)之行有(you)(you)(you)四(si),一者,惑何(he)谓(wei)也(ye)?”“然(ran),凡(fan)事为行,不(bu)(bu)大(da)吉(ji)(ji)(ji)当大(da)凶(xiong),不(bu)(bu)吉(ji)(ji)(ji)亦(yi)不(bu)(bu)凶(xiong)为浮(fu)平命(ming),一吉(ji)(ji)(ji)一凶(xiong)为杂不(bu)(bu)纯(chun)无常之,吉(ji)(ji)(ji)凶(xiong)不(bu)(bu)占。”“善(shan)(shan)哉!”
“行(xing)天(tian)地(di)之性,岁月日善(shan)(shan)恶(e)有(you)几何(he)乎?”“不可(ke)胜(sheng)纪。”“子已熟醉(zui),其言眩(xuan)雾(wu)矣。天(tian)地(di)岁月日有(you)四行(xing),一(yi)者(zhe)不纯,主为变怪。”“何(he)谓也?”“然,真人明听。今天(tian)地(di)岁不大(da)乐(le)(le)当大(da)恶(e),不乐(le)(le)亦(yi)不恶(e)为浮(fu)平(ping)岁,壹善(shan)(shan)壹恶(e)为天(tian)变惑岁。令今日不大(da)善(shan)(shan)当大(da)恶(e),不善(shan)(shan)亦(yi)不恶(e)为浮(fu)平(ping)日月,壹善(shan)(shan)壹恶(e)为惑行(xing),主行(xing)为怪异灾(zai)。吾是但举纲见始,天(tian)下(xia)之事皆然矣。”
“何谓也(ye)?”“然,天(tian)下之(zhi)万(wan)物人民,不入(ru)于善(shan),必(bi)陷于恶,不善(shan)亦不恶,为平(ping)平(ping)之(zhi)行,壹(yi)善(shan)壹(yi)恶,为诈(zha)伪行,无(wu)可立(li)也(ye),平(ping)平(ping)之(zhi)行,无(wu)可劝,大(da)善(shan)与大(da)恶,有成名。”
“何故正(zheng)有此四行乎(hu)?”“善(shan)哉(zai),子(zi)之难问,可(ke)谓(wei)得道意矣。然,大(da)善(shan)者(zhe),太阳纯行也;大(da)恶者(zhe),得太阴煞行也;善(shan)恶并合者(zhe),中和之行也;无常(chang)(chang)之行者(zhe),天(tian)地中和、君臣人民(min)万(wan)物失其(qi)道路(lu)也。故行欲正(zheng),从(cong)阳者(zhe)多(duo)(duo)得善(shan),从(cong)阴者(zhe)多(duo)(duo)得恶,从(cong)和者(zhe)这(zhei)浮平也,其(qi)吉凶无常(chang)(chang)者(zhe),行无复法度(du)。是(shi)故古圣贤,深观天(tian)地岁月日人民(min)万(wan)物,视所兴衰浮平进退,以(yi)自(zi)知(zhi)行得与不得,与用(yong)洞明之镜自(zi)照,形容可(ke)异(yi)。”
“善哉善哉!今当奈何乎?”“然,行(xing)守本,法天者(zhe),是其始也(ye);法地者(zhe),其多(duo)贼也(ye);法和(he)者(zhe),其次也(ye);无(wu)常者(zhe),其行(xing)未(wei)也(ye)。”
“今人(ren)何故(gu)(gu)乃得(de)至无常之(zhi)(zhi)行乎哉?”“然,先(xian)人(ren)小(xiao)小(xiao)佚失(shi)(shi)之(zhi)(zhi),其次即小(xiao)耶(ye),其次大(da)(da)耶(ye),其次大(da)(da)失(shi)(shi)道(dao)路根本,更迷乱,无可(ke)倚著其意,因反(fan)(fan)为无常之(zhi)(zhi)行,便(bian)易其辞,为无常之(zhi)(zhi)年也(ye)。是(shi)明道(dao)弊(bi)未极(ji)也(ye),当反(fan)(fan)本。夫古者圣人(ren)睹此,知为末(mo)流,极(ji)即还反(fan)(fan),故(gu)(gu)不(bu)失(shi)(shi)政也(ye),而保其天(tian)命。故(gu)(gu)大(da)(da)贤(xian)圣见(jian)事明,是(shi)以常独吉也(ye),真人(ren)乐(le)重知其信效耶(ye)?”“唯天(tian)师开示之(zhi)(zhi)耳。”
“行(xing)(xing)岁本(ben)兴而末(mo)(mo)恶者(zhe),阴阳之(zhi)(zhi)极(ji)也(ye)(ye);人后(hou)生者(zhe)恶且(qie)薄,世之(zhi)(zhi)极(ji)也(ye)(ye);万物本(ben)兴末(mo)(mo)无(wu)收(shou)者(zhe),物之(zhi)(zhi)极(ji)也(ye)(ye);后(hou)生语多(duo)空欺无(wu)核实(shi)者(zhe),言(yan)之(zhi)(zhi)极(ji)也(ye)(ye);文书多(duo)委积(ji)而无(wu)真(zhen)者(zhe),文之(zhi)(zhi)极(ji)也(ye)(ye),是皆失(shi)本(ben)就(jiu)(jiu)(jiu)末(mo)(mo),失(shi)实(shi)就(jiu)(jiu)(jiu)华。故使天地生万物,皆多(duo)本(ben)无(wu)末(mo)(mo),实(shi)其咎在失(shi)本(ben)流就(jiu)(jiu)(jiu)末(mo)(mo),失(shi)真(zhen)就(jiu)(jiu)(jiu)伪(wei),失(shi)厚就(jiu)(jiu)(jiu)薄,因以为常。故习俗不(bu)知(zhi),复(fu)相恶,独与(yu)天法相违积(ji)久(jiu),后(hou)生者(zhe)日(ri)轻事,更作欺伪(wei),积(ji)习成(cheng)神,不(bu)能(neng)复(fu)相禁,反言(yan)晓事,故致更相承负,成(cheng)天咎地殃,四(si)面(mian)横行(xing)(xing),不(bu)可禁防。君王虽仁贤,安能(neng)中绝此万万世之(zhi)(zhi)流过?
始失(shi)小(xiao)小(xiao),各(ge)失(shi)若粟。天道失(shi)之若毫厘,其失(shi)千里。粟粟相从(cong)从(cong)聚(ju),乃到满太(tai)仓数万(wan)亿斛。夫(fu)雨(yu)一一相随而下,流不止,为百(bai)川,积成四(si)海水多。不可本(ben)(ben)(ben)去,故当绳之以真道,反(fan)(fan)其末极(ji)还就(jiu)本(ben)(ben)(ben),反(fan)(fan)其华还就(jiu)实,反(fan)(fan)其伪还就(jiu)真。夫(fu)末穷者(zhe)宜反(fan)(fan)本(ben)(ben)(ben),行极(ji)者(zhe)当还归,天之道也。
夫失(shi)(shi)正道(dao)(dao)者,非小病也,乃(nai)到(dao)命尽后,复相承负其(qi)(qi)过,后生复迷复失(shi)(shi),正道(dao)(dao)日暗,冥复失(shi)(shi)道(dao)(dao),天(tian)气乖忤,治安(an)得平哉(zai)?人(ren)人(ren)被其(qi)(qi)毒害(hai),人(ren)安(an)得寿(shou)?万物伤,多夭死。故(gu)比比敕(chi)真人(ren)传(chuan)吾书(shu),使人(ren)人(ren)自(zi)思失(shi)(shi)道(dao)(dao)意(yi),身为病;各自(zi)忧劳,则(ze)天(tian)地帝王、人(ren)民万物悉安(an)矣。真人(ren)乐合天(tian)心,宜勿懈忽也。”
“唯(wei)唯(wei)。愿复(fu)问一疑(yi):天(tian)师今是(shi)吉凶,曾但其时运然耶(ye)?”“善哉(zai),真人之难,得(de)道意矣(yi)(yi)。极上者当(dang)反(fan)下,极外(wai)者当(dang)反(fan)内(nei),故(gu)阳极当(dang)反(fan)阴(yin)(yin);极于下者当(dang)反(fan)上,故(gu)阴(yin)(yin)极反(fan)阳,极于末(mo)者当(dang)反(fan)本。今天(tian)地开辟(pi)以来(lai),小小连失(shi)道意,更相承负,便成邪伪(wei)极矣(yi)(yi)。”
“何(he)以知(zhi)之乎(hu)?”“以万物人民(min)(min),皆多前善(shan)后恶(e),少成(cheng)事,言前□□哉!前有实,后空(kong)虚(xu)。古者圣人,常观视万民(min)(min)之动(dong)静以知(zhi)之,故常不(bu)失也。”
“善(shan)哉(zai)善(shan)哉(zai)!愿复乞问一事。”“行言(yan)。”“今(jin)若天师言(yan),物有下(xia)(xia)极(ji)上(shang)极(ji)。今(jin)若九人(ren),上(shang)极(ji)为(wei)委气神人(ren),下(xia)(xia)极(ji)奴婢(bi)。下(xia)(xia)学(xue)得上(shang)行,上(shang)极(ji)亦得复下(xia)(xia)行不耶?”
“善哉,子(zi)之(zhi)(zhi)问也。今真人自(zi)若愚罔。未洞于太极之(zhi)(zhi)道(dao)也。今是委(wei)气(qi)(qi)神(shen)(shen)人,乃与元气(qi)(qi)合形并力(li),与四时五行(xing)共生。凡事人神(shen)(shen)者,皆(jie)受之(zhi)(zhi)于天气(qi)(qi),天气(qi)(qi)者受之(zhi)(zhi)于元气(qi)(qi)。神(shen)(shen)者乘气(qi)(qi)而行(xing),故(gu)人有(you)(you)气(qi)(qi)则有(you)(you)神(shen)(shen),有(you)(you)神(shen)(shen)则有(you)(you)气(qi)(qi),神(shen)(shen)去则气(qi)(qi)绝,气(qi)(qi)亡则神(shen)(shen)去。故(gu)无神(shen)(shen)亦死,无气(qi)(qi)亦死,委(wei)气(qi)(qi)神(shen)(shen)人宁(ning)入人腹中不邪?”“唯(wei)唯(wei)。”
凡圣皆有极,为无形神(shen)人(ren)(ren),下极为奴婢。神(shen)人(ren)(ren)者,乘气而(er)行,故(gu)人(ren)(ren)有气即(ji)(ji)有神(shen),气绝即(ji)(ji)神(shen)亡。
“又五(wu)行乃(nai)得兴(xing)生于元气(qi),神乃(nai)与元气(qi)并(bing)同身并(bing)行。今五(wu)行乃(nai)入为人(ren)(ren)藏,是宁九人(ren)(ren),上极(ji)复下,反人(ren)(ren)身不(bu)?”“善哉善哉!初学虽久(jiu),一(yi)睹此说耳。”“然,子(zi)学当精(jing)之,不(bu)精(jing)无(wu)益也。”“唯(wei)唯(wei)。见天师言,夫天道固如循环耶?”“然,子(zi)可谓(wei)已知之矣(yi)。行去(qu),有疑(yi)勿难问。”“唯(wei)唯(wei)。”
右简天四行实本(ben)末太极(ji)以反政
◎大小谏正法第五十九
真人稽首言(yan):“愚生暗(an)昧(mei),实不晓道,今既为天视安(an)危(wei)吉凶,乃敢具问道之诀。今世神?,法岂亦(yi)有谏正邪?唯天师教敕,示(shi)以至道意(yi)。”“子(zi)之所问,何其(qi)妙要(yao)深(shen)远(yuan)也!”
“吾伏见(jian)人有相谏正,故问天亦有相谏正不(bu)?”“善哉(zai),子(zi)之所问,已(yi)得天道实核矣。天精已(yi)出,神?悦喜(xi)矣。今(jin)且为子(zi)具说其大要意(yi)今(jin)使(shi)可万(wan)万(wan)世不(bu)可忘(wang)也。”“唯唯。”
“然,天者小(xiao)谏(jian)变(bian)色(se);大谏(jian)天动裂(lie)其身,谏(jian)而(er)(er)(er)不(bu)从,因而(er)(er)(er)消(xiao)亡(wang)矣(yi)(yi)。三光小(xiao)谏(jian)小(xiao)事(shi)星(xing)变(bian)色(se),大谏(jian)三光失度无明,谏(jian)而(er)(er)(er)不(bu)从,因而(er)(er)(er)消(xiao)亡(wang)矣(yi)(yi)。地也小(xiao)谏(jian)动摇,大谏(jian)山土崩(beng)地裂(lie),谏(jian)而(er)(er)(er)不(bu)从,因而(er)(er)(er)消(xiao)亡(wang)矣(yi)(yi)。五(wu)行(xing)小(xiao)谏(jian),灾(zai)生,大谏(jian),生东行(xing)虫杀人,南行(xing)毒杀人,西(xi)行(xing)虎狼杀人,北(bei)行(xing)水虫杀人,中央(yang)行(xing)吏(li)民克毒相(xiang)贼杀人,谏(jian)而(er)(er)(er)不(bu)从,因而(er)(er)(er)消(xiao)亡(wang)矣(yi)(yi)。四时(shi)(shi)小(xiao)谏(jian),寒(han)暑小(xiao)不(bu)调;大谏(jian),寒(han)暑易(yi)位,时(shi)(shi)气(qi)无复(fu)节(jie)度,谏(jian)而(er)(er)(er)不(bu)从,因而(er)(er)(er)消(xiao)亡(wang)矣(yi)(yi)。
六方精气共小(xiao)谏(jian)(jian)(jian),乱复数(shu)起,中有生(sheng)虫(chong)灾(zai),或(huo)飞或(huo)步,多云风(feng)而(er)不(bu)(bu)雨,空虚无实,大谏(jian)(jian)(jian),水旱无常节,贼杀伤万物人(ren)民,谏(jian)(jian)(jian)而(er)不(bu)(bu)从(cong),因而(er)消亡矣(yi)(yi)。飞步鸟兽小(xiao)谏(jian)(jian)(jian)灾(zai)人(ren),大谏(jian)(jian)(jian)禽兽食人(ren),蝗虫(chong)大兴起,谏(jian)(jian)(jian)而(er)不(bu)(bu)从(cong),因而(er)消亡矣(yi)(yi)。鬼神精小(xiao)谏(jian)(jian)(jian),微数(shu)贼病吏民,大谏(jian)(jian)(jian)裂死灭门,谏(jian)(jian)(jian)而(er)不(bu)(bu)从(cong),因而(er)消亡矣(yi)(yi)。
六方小(xiao)谏(jian)(jian)(jian)(jian),风(feng)雨乱发(fa),狂与恶毒俱(ju)行(xing)伤(shang)人,大(da)谏(jian)(jian)(jian)(jian)横加绝理,瓦石飞(fei)起,地土上柱(zhu)皇天(tian),破室屋,动山阜,谏(jian)(jian)(jian)(jian)而(er)(er)(er)不(bu)(bu)(bu)从(cong),因(yin)(yin)而(er)(er)(er)消(xiao)亡矣(yi)。天(tian)地音声之小(xiao)谏(jian)(jian)(jian)(jian),雷电小(xiao)急声,大(da)谏(jian)(jian)(jian)(jian)人多相与污恶,使霹雳数(shu)作,谏(jian)(jian)(jian)(jian)而(er)(er)(er)不(bu)(bu)(bu)从(cong),因(yin)(yin)而(er)(er)(er)消(xiao)亡矣(yi),吏民小(xiao)谏(jian)(jian)(jian)(jian),更变色,大(da)谏(jian)(jian)(jian)(jian)多相贼伤(shang),谏(jian)(jian)(jian)(jian)而(er)(er)(er)不(bu)(bu)(bu)从(cong),因(yin)(yin)而(er)(er)(er)消(xiao)亡矣(yi)。天(tian)地六方八(ba)极大(da)谏(jian)(jian)(jian)(jian),俱(ju)欲正(zheng)河洛文,出天(tian)明证(zheng),天(tian)下(xia)瑞应书(shu)见,以谏(jian)(jian)(jian)(jian)正(zheng)君王,天(tian)下(xia)莫不(bu)(bu)(bu)响(xiang)应,谏(jian)(jian)(jian)(jian)而(er)(er)(er)不(bu)(bu)(bu)从(cong),因(yin)(yin)而(er)(er)(er)消(xiao)亡矣(yi)。
天道经会当用,复以(yi)次(ci)行,是故(gu)古者圣贤见事,辄惟论思其意(yi),不敢懈忽,失毛发(fa)之间,以(yi)见微知著,故(gu)不失皇天心,故(gu)能存其身,安其居,无(wu)忧患,无(wu)危亡。凶(xiong)不得(de)来者,计事校(xiao)□,实乃(nai)天心意(yi)同也(ye)。”
“善(shan)哉善(shan)哉!愚(yu)生已解。今唯明天(tian)师既(ji)陈法,愿闻其(qi)因而(er)(er)消亡意,党(dang)开之(zhi)。善(shan)哉善(shan)哉,子之(zhi)心(xin)也(ye)(ye)。然,天(tian)道(dao)乃佑(you)易(yi)教(jiao),佑(you)至诚,佑(you)谨顺(shun),佑(you)易(yi)晓,佑(you)易(yi)敕。将要人君(jun)厚,故教(jiao)之(zhi)。不(bu)(bu)要其(qi)厚者,不(bu)(bu)肯教(jiao)之(zhi)也(ye)(ye)。其(qi)象效,犹若人相(xiang)与(yu)亲厚,则(ze)相(xiang)教(jiao)示以(yi)(yi)事(shi);不(bu)(bu)相(xiang)与(yu)至厚,不(bu)(bu)肯教(jiao)示之(zhi)也(ye)(ye)。教(jiao)而(er)(er)不(bu)(bu)听,忿其(qi)不(bu)(bu)以(yi)(yi)时用其(qi)言(yan),故废而(er)(er)置之(zhi),不(bu)(bu)复重教(jiao)示之(zhi)也(ye)(ye),于是灾变怪便止,不(bu)(bu)复示敕人也(ye)(ye)。如是,则(ze)虽贤圣,聋(long)暗无知也(ye)(ye)。聪明闭(bi)塞,天(tian)地神?不(bu)(bu)肯复谏正者也(ye)(ye),灾异日(ri)增不(bu)(bu)除,人日(ri)衰亡,失(shi)其(qi)职(zhi)矣。
天(tian)之(zhi)所(suo)佑者,佑易教(jiao),佑至诚(cheng),佑谨顺(shun),佑易晓,佑敕。天(tian)之(zhi)于帝王最厚矣,故万般误变以(yi)致之(zhi)。不(bu)(bu)听(ting)其教(jiao),故废而致之(zhi)。天(tian)地神(shen)明不(bu)(bu)肯复谏正(zheng)也,灾(zai)异(yi)日增,人(ren)民日衰耗(hao),亡失(shi)其职。
故(gu)古者圣贤,旦(dan)夕垂拱,能深思虑,未尝敢失天(tian)(tian)心(xin)也(ye)(ye)。故(gu)能父事(shi)皇天(tian)(tian),母事(shi)皇地,兄事(shi)日,姊事(shi)月(yue),正(zheng)(zheng)天(tian)(tian)文,保五(wu)行,顺四时,观其进(jin)退(tui),以自照正(zheng)(zheng)行,以深知天(tian)(tian)得(de)失也(ye)(ye)。唯天(tian)(tian)地自守要(yao)道,以天(tian)(tian)保应图书为大命(ming),故(gu)所行者悉得(de)应若(ruo)神。是(shi)乃独深得(de)天(tian)(tian)意也(ye)(ye),比若(ruo)重现合矩,相对而(er)语也(ye)(ye),故(gu)神灵为其动(dong)摇也(ye)(ye)。如逆不(bu)肯用其谏正(zheng)(zheng)也(ye)(ye),乃要(yao)天(tian)(tian)反与地错,五(wu)行四时为其乱逆,不(bu)得(de)其理(li),故(gu)所为者不(bu)中,因而(er)大凶矣(yi),此之谓也(ye)(ye)。子宁晓(xiao)未?”“唯唯。”
“故(gu)(gu)(gu)天(tian)地(di)之(zhi)(zhi)性,下亦革谏(jian)其(qi)上,上亦革谏(jian)其(qi)下,各有所(suo)长短(duan),因以(yi)相补,然后天(tian)道(dao)凡万事,各得(de)其(qi)所(suo)。是故(gu)(gu)(gu)皇(huang)天(tian)虽神圣(sheng),有所(suo)短(duan),不(bu)(bu)(bu)(bu)若(ruo)(ruo)地(di)之(zhi)(zhi)所(suo)长,故(gu)(gu)(gu)万物受命(ming)于天(tian),反(fan)养体于地(di)。三(san)光所(suo)短(duan),不(bu)(bu)(bu)(bu)若(ruo)(ruo)火所(suo)长,三(san)光虽神且(qie)明,不(bu)(bu)(bu)(bu)能照幽(you)寝(qin)之(zhi)(zhi)内,火反(fan)照其(qi)中。大圣(sheng)所(suo)短(duan),不(bu)(bu)(bu)(bu)若(ruo)(ruo)贤者所(suo)长。人之(zhi)(zhi)所(suo)短(duan),不(bu)(bu)(bu)(bu)若(ruo)(ruo)万物之(zhi)(zhi)所(suo)长。故(gu)(gu)(gu)相谏(jian)及下,极小微,则不(bu)(bu)(bu)(bu)失道(dao),得(de)天(tian)心。故(gu)(gu)(gu)天(tian)生凡事,使其(qi)时有变革,悉皆以(yi)谏(jian)正人君,以(yi)明至德之(zhi)(zhi)符,不(bu)(bu)(bu)(bu)可不(bu)(bu)(bu)(bu)大慎(shen)也(ye)。夫天(tian)地(di)万物变革,是其(qi)语(yu)也(ye)。”
“唯唯,皇(huang)天师(shi)既(ji)示晓,愿效于(yu)人(ren)。”“诺,子(zi)详(xiang)聆吾言,而(er)(er)深思念之(zhi)。臣有(you)忠善诚信(xin)而(er)(er)谏正其上也,君(jun)不听(ting)用,反(fan)欲(yu)害之(zhi),臣骇,因(yin)(yin)结舌为(wei)喑,六方闭不通。贤儒又畏事,因(yin)(yin)而(er)(er)蔽藏,忠信(xin)伏(fu)匿(ni),真道不得(de)见。君(jun)虽(sui)圣(sheng)贤,无所得(de)闻(wen),因(yin)(yin)而(er)(er)聋盲(mang)(mang),无可见奇异也,日以暗昧(mei)。君(jun)聋臣喑,其祸(huo)不禁;臣昧(mei)君(jun)盲(mang)(mang),奸邪(xie)横(heng)行;臣喑君(jun)聋,天下(xia)不通,善与恶不分别,天灾合同(tong),六极战(zhan)乱,天下(xia)并凶(xiong),可不慎(shen)乎哉?”“唯唯。”
“故古者圣贤重灾变怪(guai),因(yin)自以绳正,故万不(bu)(bu)失一者,实乃与要(yao)文大道(dao)同,举事悉尽忠(zhong),无复凶。子重诫之,谨慎吾言。”“唯唯。”“然,夫天高且明,本非一精(jing)之功德也(ye)(ye);帝王治得天心,非一贤臣(chen)之功。今吾之言,但举其纲见始,凡事不(bu)(bu)可尽书(shu)说(shuo)也(ye)(ye),子自深计(ji)其意。”“唯唯。”“行去(qu)矣,说(shuo)何极乎?勿复有可问也(ye)(ye)。”“唯唯。”
右天谏正书诀