太平经(13)
右案天法以明古今前后治者所好(hao)得(de)失诀
◎起土出(chu)书诀第六十一(yi)
“下愚贱生不胜,心所(suo)欲(yu)问(wen),犯天师(shi)忌讳,为过甚剧。意所(suo)欲(yu)言,不能自止(zhi),小人不忍情愿,五内发烦懑悃(kun)悒。请问(wen)一大疑(yi),唯天师(shi)既待以赤子之(zhi)分,必衰(shuai)原(yuan)其饥渴汲汲乎!”“行道之(zhi),何谦哉(zai)!”
“唯(wei)唯(wei)。今天(tian)师(shi)乃与皇天(tian)后土(tu)常(chang)(chang)合精(jing)念,其(qi)心与天(tian)地意深相(xiang)得,比若重(zhong)规合矩(ju),不失(shi)毛发之间也。知(zhi)天(tian)地常(chang)(chang)所(suo)忧□□,是故(gu)下愚不及生冒惭,乃敢前具问(wen),愿得知(zhi)天(tian)地神(shen)灵(ling)其(qi)常(chang)(chang)所(suo)大忌讳者何等也?”
“善乎,生精益进哉!子今且可(ke)问正入(ru)天地之(zhi)心(xin)意,人得知之(zhi),著(zhu)贤人之(zhi)心(xin),万世(shi)不(bu)(bu)(bu)复(fu)去也(ye)(ye)。吾常乐(le)欲言(yan),无可(ke)与语(yu),今得真(zhen)人问之(zhi),心(xin)中诀喜,且为子具分(fen)别道之(zhi)。不(bu)(bu)(bu)敢有可(ke)隐(yin)匿(ni)也(ye)(ye),所以然者,乃恐天地神灵深恶吾,则为身大灾(zai)也(ye)(ye)。真(zhen)人但安(an)坐明听:天地所大疾苦,恶人不(bu)(bu)(bu)顺与不(bu)(bu)(bu)孝。”
“何谓(wei)也?愿闻之。”“善乎,子之难也。夫天地中和凡三气,内相与共为一家。反共治生(sheng),共养(yang)万物。天者(zhe)主(zhu)(zhu)生(sheng),称父(fu)(fu)(fu);地者(zhe)主(zhu)(zhu)养(yang),称母(mu):人者(zhe)主(zhu)(zhu)治理之,称子。父(fu)(fu)(fu)当主(zhu)(zhu)教化以时(shi)节,母(mu)主(zhu)(zhu)随父(fu)(fu)(fu)所(suo)为养(yang)之,子者(zhe)生(sheng)受(shou)命于(yu)父(fu)(fu)(fu),见养(yang)食于(yu)母(mu),为子乃当敬事其(qi)父(fu)(fu)(fu)而(er)爱其(qi)母(mu)。”
“何谓也?”“然,父教(jiao)有度数时节,故天(tian)(tian)因(yin)四时而教(jiao)生(sheng)(sheng)养成,终始自有时也。夫恶人逆(ni)之(zhi)(zhi),是(shi)为子(zi)(zi)(zi)不顺其(qi)父。天(tian)(tian)气失其(qi)政令,不得(de)其(qi)心,天(tian)(tian)因(yin)大(da)恶人,生(sheng)(sheng)灾异,以病害其(qi)子(zi)(zi)(zi)。比若家人,父怒治其(qi)子(zi)(zi)(zi)也,其(qi)变即(ji)生(sheng)(sheng),父子(zi)(zi)(zi)不和,恨子(zi)(zi)(zi)不顺从严父之(zhi)(zhi)教(jiao)令,则生(sheng)(sheng)阴胜(sheng)其(qi)阳,下欺其(qi)上,多(duo)出(chu)逆(ni)子(zi)(zi)(zi)也。臣失其(qi)职(zhi),鬼物大(da)兴,共病人,奸猾居(ju)道傍,诸阴伏不顺之(zhi)(zhi)属(shu),咎(jiu)在逆(ni)天(tian)(tian)地也。真(zhen)人是(shi)又可(ke)不顺乎?此乃(nai)自然之(zhi)(zhi)术,比若影(ying)之(zhi)(zhi)应形(xing),与之(zhi)(zhi)随马不脱也,诫之(zhi)(zhi)!”“唯唯。”
“天师乃(nai)与皇天后土常(chang)合精(jing)念,其(qi)心与天地意(yi)深相得,比若重规合矩,不(bu)失毛发之(zhi)(zhi)(zhi)间也。知(zhi)天地常(chang)所(suo)忧预(yu),得知(zhi)天地之(zhi)(zhi)(zhi)大(da)忌讳者(zhe)(zhe),何(he)(he)(he)等也?”“天地神灵(ling)深大(da)疾(ji)苦,恶人不(bu)顺不(bu)孝。”“何(he)(he)(he)谓也?”“夫(fu)天地中和三气(qi)(qi),内(nei)共相与为(wei)一(yi)家,共养(yang)(yang)万物。天者(zhe)(zhe)主(zhu)生(sheng),称(cheng)父;地者(zhe)(zhe)主(zhu)养(yang)(yang),称(cheng)母;人者(zhe)(zhe)为(wei)治,称(cheng)子(zi)(zi)。子(zi)(zi)者(zhe)(zhe)受命(ming)于父,恩养(yang)(yang)于母,为(wei)子(zi)(zi)乃(nai)敬事(shi)父而爱其(qi)母。”“何(he)(he)(he)谓也?”“然,父教有度数时节,故因四时而教生(sheng)成,恶人逆(ni)父之(zhi)(zhi)(zhi)意(yi),天气(qi)(qi)失其(qi)政令,比若家人,父怒(nu)其(qi)子(zi)(zi),父子(zi)(zi)不(bu)和,阴胜(sheng)阳,下欺(qi)上,臣失其(qi)职,鬼物大(da)兴(xing)。”
“今谨已敬受师说天(tian)(tian)之教敕,愿(yuan)闻(wen)犯(fan)地(di)(di)之禁。”“诺,真人(ren)明(ming)听(ting)。”“唯(wei)(wei)唯(wei)(wei)。”“天(tian)(tian)者(zhe)(zhe),乃父也(ye);地(di)(di)者(zhe)(zhe),乃母(mu)也(ye);父与母(mu)俱人(ren)也(ye),何(he)异(yi)乎天(tian)(tian)亦天(tian)(tian)也(ye),地(di)(di)亦天(tian)(tian)也(ye)。父与母(mu),但以阴阳男女别耳(er),其好(hao)恶者(zhe)(zhe)同等也(ye)。天(tian)(tian)者(zhe)(zhe)养人(ren)命(ming),地(di)(di)者(zhe)(zhe)养人(ren)形(xing),人(ren)则大愚蔽且(qie)暗,不知重尊其父母(mu),常使(shi)天(tian)(tian)地(di)(di)生凡人(ren)有悔,悒悒不解(jie)也(ye)。”
“何谓也(ye)(ye)?”“善哉,子之言也(ye)(ye),深(shen)得天(tian)地意,大灾害将断,人(ren)必吉善矣。”“何谓也(ye)(ye)?唯(wei)天(tian)师分(fen)别之。”“然今(jin)天(tian)下之人(ren),皆(jie)共贼害,冤其父母。”“何谓也(ye)(ye)?”“四时天(tian)气,天(tian)所案(an)行也(ye)(ye),而(er)逆之,则贼害其父。”“何谓也(ye)(ye)?”“今(jin)人(ren)以地为母,得衣食焉,不共爱利之,反共贼害之。”
“何谓也?”“然,真(zhen)人(ren)(ren)明(ming)听,人(ren)(ren)乃甚无状,共穿凿地(di),大(da)兴起土功,不(bu)用道理,其(qi)深者(zhe)下(xia)著黄泉,浅(qian)者(zhe)数丈。母内(nei)独愁(chou)恚,诸子大(da)不(bu)谨孝,常(chang)苦忿忿悃悒,而无从得通其(qi)言。古者(zhe)圣人(ren)(ren),时运未得及其(qi)道之,遂使(shi)人(ren)(ren)民妄为,谓地(di)不(bu)疾(ji)痛也。地(di)内(nei)独疾(ji)痛无訾(zi),乃上感天,而人(ren)(ren)不(bu)得知(zhi)之。愁(chou)困(kun)其(qi)子不(bu)能(neng)制,上诉人(ren)(ren)于父(fu),诉之积(ji)久(jiu),复(fu)久(jiu)积(ji)数,故(gu)父(fu)怒(nu)(nu)不(bu)止,灾变(bian)怪(guai)万端并起,母复(fu)不(bu)说常(chang)怒(nu)(nu),不(bu)肯力养人(ren)(ren)民万物。父(fu)母俱不(bu)喜,万物人(ren)(ren)民死(si),不(bu)用道理,咎(jiu)在此。
后(hou)(hou)生所为日(ri)剧,不(bu)(bu)(bu)得天(tian)(tian)地(di)(di)意,反(fan)恶(e)天(tian)(tian)地(di)(di),言不(bu)(bu)(bu)调(diao);又共疾(ji)其(qi)帝王,言不(bu)(bu)(bu)能平其(qi)治。内反(fan)人人自得过于天(tian)(tian)地(di)(di),而不(bu)(bu)(bu)自知(zhi)(zhi),反(fan)推其(qi)过以(yi)责(ze)其(qi)上,故天(tian)(tian)地(di)(di)不(bu)(bu)(bu)复爱人也(ye)(ye)(ye)(ye),视(shi)其(qi)死亡忽然。人虽(sui)有(you)疾(ji),临死啼呼,罪(zui)名明白,天(tian)(tian)地(di)(di)父母(mu)(mu)不(bu)(bu)(bu)复救(jiu)之(zhi)也(ye)(ye)(ye)(ye),乃(nai)其(qi)罪(zui)大(da)深过,委(wei)顿咎责(ze),反(fan)在(zai)此也(ye)(ye)(ye)(ye)。其(qi)后(hou)(hou)生动之(zhi)尤剧,乃(nai)过前,更相仿效(xiao),以(yi)为常法,不(bu)(bu)(bu)复拘制,不(bu)(bu)(bu)知(zhi)(zhi)复相禁止,故灾日(ri)多,诚共冤天(tian)(tian)地(di)(di)。天(tian)(tian)地(di)(di),人之(zhi)父母(mu)(mu)也(ye)(ye)(ye)(ye),子反(fan)共害其(qi)父母(mu)(mu)而贼伤病之(zhi),非小罪(zui)也(ye)(ye)(ye)(ye),故天(tian)(tian)地(di)(di)最(zui)以(yi)不(bu)(bu)(bu)孝不(bu)(bu)(bu)顺为怨(yuan),不(bu)(bu)(bu)复赦之(zhi)也(ye)(ye)(ye)(ye)。人虽(sui)命短死无(wu)数者(zhe),无(wu)可冤也(ye)(ye)(ye)(ye)。真人岂(qi)晓知(zhi)(zhi)之(zhi)邪(xie)?”“唯唯。”
天(tian)地(di)之(zhi)(zhi)位(wei),如人男(nan)女之(zhi)(zhi)别,其(qi)好恶皆同。天(tian)者养(yang)(yang)人命,地(di)者养(yang)(yang)人形(xing),今凡共贼害其(qi)父(fu)(fu)母。四时之(zhi)(zhi)气(qi),天(tian)之(zhi)(zhi)按行也(ye),而人逆之(zhi)(zhi),则贼害其(qi)父(fu)(fu);以(yi)地(di)为母,得(de)衣食(shi)养(yang)(yang)育,不(bu)共爱利之(zhi)(zhi),反贼害之(zhi)(zhi)。人甚无(wu)状,不(bu)用道理,穿凿地(di),大兴土功,其(qi)深者下及黄泉(quan),浅者数(shu)丈。独母愁患诸子(zi)大不(bu)谨孝,常(chang)苦(ku)忿忿悃(kun)悒(yi),而无(wu)从得(de)道其(qi)言。古者圣人,时运未(wei)得(de)通其(qi)天(tian)地(di)之(zhi)(zhi)意,凡人为地(di)无(wu)知独不(bu)疾痛,而上感(gan)天(tian),而人不(bu)得(de)知之(zhi)(zhi),故父(fu)(fu)灾变复起,母复怒(nu),不(bu)养(yang)(yang)万物。父(fu)(fu)母俱怒(nu),其(qi)子(zi)安得(de)无(wu)灾乎(hu)?夫天(tian)地(di)至慈,唯不(bu)孝大逆,天(tian)地(di)不(bu)赦,可不(bu)忄亥哉(zai)!
“今天(tian)(tian)使(shi)子来具问(wen),是知吾(wu)能言,真人不(bu)(bu)可(ke)自易,不(bu)(bu)可(ke)不(bu)(bu)慎也(ye)。”“唯(wei)唯(wei)。”“今人共害其(qi)(qi)父母,逆(ni)其(qi)(qi)政令,于真人意,宁可(ke)久养(yang)不(bu)(bu)邪?故天(tian)(tian)不(bu)(bu)大矜之也(ye)。”“今天(tian)(tian)师哀愚(yu)生为其(qi)(qi)具说,以何知天(tian)(tian)地常忿忿悒悒,而怨恶人数(shu)起土乎?”“善(shan)哉,天(tian)(tian)使(shi)子屈折问(wen)之,足知为天(tian)(tian)地使(shi)子问(wen)此(ci)也(ye)。诺,吾(wu)甚(shen)畏天(tian)(tian),不(bu)(bu)敢有可(ke)隐,恐身得灾,今且使(shi)子昭然(ran)知之,终(zhong)古著之胸(xiong)心,不(bu)(bu)可(ke)复忘也(ye)。
今有一家(jia)有兴(xing)功起(qi)(qi)土,数家(jia)被其疾,或得死亡,或致(zhi)盗(dao)贼县(xian)官(guan),或致(zhi)兵革斗(dou)讼(song),或致(zhi)蛇蜂虎狼(lang)恶(e)禽害人。大起(qi)(qi)土有大凶恶(e),小起(qi)(qi)土有小凶恶(e),是即地忿忿,使神(shen)灵生(sheng)此灾也,故天地多病人,此明证也。子知之邪?”
“唯(wei)(wei)唯(wei)(wei)。今(jin)或有起土(tu)反吉无害(hai)(hai)者,何(he)也(ye)?”“善(shan)哉(zai),子(zi)之(zhi)(zhi)(zhi)问也(ye),皆有害(hai)(hai),但得良善(shan)土(tu)者,不(bu)即病害(hai)(hai)人(ren)耳,反多四方(fang)得其凶(xiong),久久会(hui)且害(hai)(hai)人(ren)耳。得恶地者,不(bu)忍(ren)人(ren)可为,即害(hai)(hai)之(zhi)(zhi)(zhi)也(ye),复并害(hai)(hai)远方(fang)。”“何(he)也(ye)?”“是比若良善(shan)肠(chang)之(zhi)(zhi)(zhi)人(ren)也(ye),虽见冤(yuan),能(neng)强忍(ren)须(xu)臾,心不(bu)忘(wang)也(ye),后(hou)会(hui)害(hai)(hai)之(zhi)(zhi)(zhi);恶人(ren)不(bu)能(neng)忍(ren),须(xu)臾交行。”
“善(shan)哉(zai)(zai)善(shan)哉(zai)(zai)!今(jin)地身(shen)体(ti)积巨,人比于地,积小小,所为复小不(bu)足道,何(he)乃能疾地乎哉(zai)(zai)?”“善(shan)哉(zai)(zai),子(zi)之难也(ye)。天使子(zi)分别不(bu)明(ming)此。”“以(yi)(yi)何(he)知(zhi)之?”“以(yi)(yi)其言(yan)大惓惓。子(zi)今(jin)欲云何(he),心中(zhong)悃(kun)悒,欲言(yan)乃快,天地神精居子(zi)腹中(zhong),敬子(zi)趣言(yan),子(zi)固不(bu)自知(zhi)也(ye)。凡(fan)人所欲为,皆天使之。诺(nuo),不(bu)敢有可匿也(ye),子(zi)明(ming)德。”“唯(wei)唯(wei)。”
或(huo)起土不(bu)便为(wei)(wei)灾者(zhe),得良(liang)善地也(ye)(ye);即灾者(zhe),得凶恶地也(ye)(ye)。主能害(hai)人(ren),并(bing)害(hai)远(yuan)方。何谓也(ye)(ye)?比(bi)若良(liang)善之人(ren),虽见冤害(hai),强忍须臾,心终不(bu)忘也(ye)(ye);恶人(ren)不(bu)能忍须臾,便见灾害(hai)也(ye)(ye)。地体(ti)巨大(da),人(ren)比(bi)于地积小,所穿凿(zao)安(an)能为(wei)(wei)害(hai)也(ye)(ye)?
“今子言:人(ren)(ren)小(xiao)(xiao)(xiao)小(xiao)(xiao)(xiao),所动为不能疾地(di)。今大人(ren)(ren)躯长(zhang)一丈,大十(shi)围,其齿有龋虫(chong),小(xiao)(xiao)(xiao)小(xiao)(xiao)(xiao)不足(zu)道,合人(ren)(ren)齿。大疾当作(zuo)之时,其人(ren)(ren)啼呼交(jiao),且(qie)齿久久为堕落(luo)悉尽。夫(fu)人(ren)(ren)比于天地(di)大小(xiao)(xiao)(xiao),如此(ci)虫(chong)害(hai)人(ren)(ren)也。齿尚(shang)善金石,骨之坚者也;夫(fu)虫(chong),但肉耳(er),何故(gu)反(fan)能疾是(shi)子?人(ren)(ren)之疾地(di),如此(ci)矣。子知之邪?行,真人(ren)(ren)复更明开耳(er)。”“唯(wei)唯(wei)。”
然比夫人(ren)(ren)(ren)(ren)(ren)躯长一丈,大十(shi)围,其(qi)齿龋间虫(chong),小小不足道,食(shi)人(ren)(ren)(ren)(ren)(ren)齿。大疾当作之时,其(qi)人(ren)(ren)(ren)(ren)(ren)啼呼,久(jiu)久(jiu)齿为之坠落悉尽。人(ren)(ren)(ren)(ren)(ren)比于天(tian)地大小,如此(ci)虫(chong)与(yu)人(ren)(ren)(ren)(ren)(ren)矣。齿若金石之坚者,小虫(chong)但肉耳(er),而害物(wu)若此(ci)。
“夫(fu)人(ren)或(huo)有(you)长(zhang)出丈(zhang),身(shen)大(da)出十围。疽虫长(zhang)不过一(yi)寸,其(qi)身(shen)小(xiao)(xiao)(xiao)小(xiao)(xiao)(xiao),积(ji)小(xiao)(xiao)(xiao)不足道也,居(ju)此(ci)(ci)人(ren)皮中,旦夕凿之,其(qi)人(ren)病(bing)之,乃(nai)到(dao)死亡。夫(fu)人(ren)与(yu)地大(da)小(xiao)(xiao)(xiao),比若(ruo)此(ci)(ci)矣。此(ci)(ci)虫积(ji)小(xiao)(xiao)(xiao),何(he)故(gu)反贼杀(sha)此(ci)(ci)人(ren)乎(hu)?真(zhen)人(ren)其(qi)为(wei)愚暗,何(he)故(gu)大(da)剧也,将与(yu)俗人(ren)相似哉?”“实不及。”“子尚不及,何(he)言凡人(ren)乎(hu)?”“有(you)过有(you)愚,唯天(tian)师(shi),愿闻不及业,幸(xing)为(wei)愚生竟说其(qi)意。”“诺,不匿也。吾知(zhi)天(tian)地病(bing)之剧,故(gu)口口语子也。行复为(wei)子说一(yi)事,使(shi)子察察重明知(zhi)之。”“唯唯。”
“今大(da)丈夫(fu)力士,无不(bu)能拘(ju)制疥(jie)虫(chong)。小小不(bu)足见也,有(you)一斗所共食此人,病之疾痛不(bu)得卧(wo),剧者(zhe)著(zhu)床。今疥(jie)虫(chong)蚤(zao)虱小小,积众多,共食人,蛊虫(chong)者(zhe)杀人,疥(jie)虫(chong)蚤(zao)同(tong)使人烦(fan)懑(men),不(bu)得安坐,皆生疮疡。夫(fu)人大(da)小比于(yu)地,如此矣。宁(ning)晓解(jie)不(bu)?”“唯(wei)唯(wei)。”
今有大丈(zhang)夫巨力之士(shi),无不能(neng)制蚧(jie)虫(chong)者。一升蚧(jie)虫(chong)共蚀此人(ren),乃病痛不得卧,剧者著床。今蛄虫(chong)蚤(zao)虱(shi)(shi)小小,积众(zhong)多,共食人(ren),蛊虫(chong)者能(neng)杀(sha)人(ren),蚤(zao)虱(shi)(shi)同使人(ren)烦满,不得安坐,皆生疮耳(er)。人(ren)之害天地,亦若是耳(er)。
“行(xing),今(jin)(jin)子(zi)或(huo)见(jian)吾(wu)所说,如不足以(yi)为法也,今(jin)(jin)为子(zi)言之。人虽小(xiao),其冤愁地(di)形状,使人昭(zhao)然(ran)自(zi)知,深有(you)(you)(you)(you)(you)过责,立可(ke)见(jian)也,今(jin)(jin)一(yi)(yi)大里有(you)(you)(you)(you)(you)百(bai)户(hu),有(you)(you)(you)(you)(you)百(bai)井(jing)(jing)(jing);一(yi)(yi)乡有(you)(you)(you)(you)(you)千户(hu),有(you)(you)(you)(you)(you)千井(jing)(jing)(jing);一(yi)(yi)县(xian)有(you)(you)(you)(you)(you)万户(hu),有(you)(you)(you)(you)(you)万井(jing)(jing)(jing);一(yi)(yi)郡有(you)(you)(you)(you)(you)十(shi)万户(hu),有(you)(you)(you)(you)(you)十(shi)万井(jing)(jing)(jing);一(yi)(yi)州有(you)(you)(you)(you)(you)亿(yi)户(hu),有(you)(you)(you)(you)(you)亿(yi)井(jing)(jing)(jing)。大井(jing)(jing)(jing)一(yi)(yi)丈(zhang),中井(jing)(jing)(jing)数(shu)尺,小(xiao)井(jing)(jing)(jing)三(san)尺,今(jin)(jin)穿(chuan)(chuan)地(di)下著黄泉,天下有(you)(you)(you)(you)(you)几(ji)何哉?或(huo)一(yi)(yi)家有(you)(you)(you)(you)(you)数(shu)井(jing)(jing)(jing)也。今(jin)(jin)但以(yi)小(xiao)井(jing)(jing)(jing)计(ji)之,十(shi)井(jing)(jing)(jing)长三(san)丈(zhang),百(bai)井(jing)(jing)(jing)长三(san)十(shi)丈(zhang),千井(jing)(jing)(jing)三(san)百(bai)丈(zhang),万井(jing)(jing)(jing)三(san)千丈(zhang),十(shi)万井(jing)(jing)(jing)三(san)万丈(zhang),天下有(you)(you)(you)(you)(you)如此者(zhe)(zhe)凡(fan)几(ji)井(jing)(jing)(jing)乎?穿(chuan)(chuan)地(di)皆下得(de)(de)水,水乃地(di)之血(xue)脉(mai)也。今(jin)(jin)穿(chuan)(chuan)子(zi)身,得(de)(de)其血(xue)脉(mai),宁疾不邪?今(jin)(jin)是一(yi)(yi)亿(yi)井(jing)(jing)(jing)者(zhe)(zhe),广从凡(fan)几(ji)何里?子(zi)自(zi)详计(ji)之,天下有(you)(you)(you)(you)(you)几(ji)何亿(yi)井(jing)(jing)(jing)乎哉?故人为冤天地(di)已明矣(yi)。
子贼病其(qi)母,为疾甚剧,地(di)(di)气漏泄,其(qi)病人(ren)(ren)大(da)深,而人(ren)(ren)不(bu)爱不(bu)怜之,反自言常冤天地(di)(di),何不(bu)纯调(diao)也?此不(bu)反邪?是(shi)尚但记道诸井(jing)耳。今天下(xia)大(da)屋丘(qiu)陵冢,及穿凿山阜采取(qu)金石,陶(tao)瓦(wa)竖柱(zhu),妄掘(jue)凿沟渎,或闭塞(sai)壅阏,当(dang)通(tong)而不(bu)得通(tong)有几何乎?今是(shi)水泉(quan),或当(dang)流,或当(dang)通(tong),又(you)言闭塞(sai)穿凿之几何也?
今水泉当通,利(li)之乃宣(xuan),因天地之利(li)渎(du),以高就(jiu)下。今或有不(bu)(bu)(bu)然,妄凿地形,皆为疮疡;或有塞绝(jue),当通不(bu)(bu)(bu)通。王治不(bu)(bu)(bu)和(he),地大(da)病(bing)之,无肯言(yan)其为疾病(bing)痛者。地之精神,上(shang)天告诉不(bu)(bu)(bu)通,日(ri)无止也,天地因而俱(ju)不(bu)(bu)(bu)说(shuo)喜,是(shi)以太和(he)纯(chun)气难致也。真人(ren)宁解不(bu)(bu)(bu)邪?”
“唯唯。今(jin)人生天地(di)之(zhi)间,会当得(de)室庐以自盖,得(de)井(jing)饮(yin)之(zhi),云何(he)乎?”“善哉,子之(zhi)言(yan)也(ye)。今(jin)天不(bu)恶人有室庐也(ye),乃(nai)其(qi)穿凿(zao)地(di)大深,皆为(wei)疮疡,或(huo)得(de)地(di)骨(gu),或(huo)得(de)地(di)血。”“何(he)谓(wei)也(ye)?”“泉者(zhe)(zhe),地(di)之(zhi)血;石(shi)者(zhe)(zhe),地(di)之(zhi)骨(gu)也(ye);良(liang)(liang)土,地(di)之(zhi)肉也(ye)。洞(dong)泉为(wei)得(de)血,破石(shi)为(wei)破骨(gu),良(liang)(liang)土深凿(zao)之(zhi),投瓦石(shi)坚木(mu)于中(zhong)为(wei)地(di)壮,地(di)内独(du)病(bing)之(zhi),非一人甚剧。”
“今当云何(he)乎?”“地者,万(wan)物之母(mu)也(ye),乐爱养之,不知其(qi)重也(ye)。比若人(ren)(ren)有胞中(zhong)之子,守道(dao)不妄穿(chuan)凿其(qi)母(mu),母(mu)无病(bing)也(ye);妄穿(chuan)凿其(qi)母(mu)而往求生,其(qi)母(mu)病(bing)之矣(yi)。人(ren)(ren)不妄深凿地,但居其(qi)上,足以自彰(zhang)隐(yin)而已,而地不病(bing)之也(ye),大爱人(ren)(ren),使人(ren)(ren)吉(ji)利。”
“今愿闻自(zi)彰隐多(duo)少而(er)可。”“凡动土入地,不过三(san)尺(chi),提(ti)其上。”“何(he)止以三(san)尺(chi)为法(fa)?”“然(ran),一(yi)尺(chi)者,阳(yang)所照,气属(shu)天;二尺(chi)者,物所生,气属(shu)中和;三(san)尺(chi)者,属(shu)及地身,气为阴;过此而(er)下者,伤地形,皆为凶。”
“古者穴居云何乎?”“同贼地(di)形耳。多(duo)就依山(shan)谷,作其(qi)(qi)(qi)岩(yan)穴因地(di)中(zhong),又(you)少(shao)木(mu)梁柱(zhu)于(yu)地(di)中(zhong),地(di)中(zhong)少(shao)柱(zhu),又(you)多(duo)倚(yi)流水,其(qi)(qi)(qi)病(bing)地(di)少(shao)微,故(gu)其(qi)(qi)(qi)人少(shao)病(bing)也。后世不知(zhi)其(qi)(qi)(qi)过,多(duo)深贼地(di),故(gu)多(duo)不寿,何也?此剧病(bing)也。”
穿地(di)(di)(di)见(jian)泉,地(di)(di)(di)之(zhi)(zhi)血也;见(jian)石(shi),地(di)(di)(di)之(zhi)(zhi)骨也;土,地(di)(di)(di)之(zhi)(zhi)肉也。取血,破(po)骨,穿肉,复投瓦石(shi)坚木于地(di)(di)(di)中,为(wei)疮。地(di)(di)(di)者(zhe)(zhe),万物(wu)之(zhi)(zhi)母(mu)也,而患省若(ruo)此,岂得安乎?凡(fan)人居母(mu)身上,亦有障隐多少。穿地(di)(di)(di)一尺(chi),为(wei)阳(yang)所照,气属(shu)天;二尺(chi)者(zhe)(zhe),物(wu)之(zhi)(zhi)所生,气属(shu)中和;三尺(chi)者(zhe)(zhe)及地(di)(di)(di)身,阴;过此以(yi)往,皆(jie)伤地(di)(di)(di)形也。
今天(tian)不恶人有(you)庐(lu)室(shi)也(ye),乃(nai)恶人穿(chuan)凿地(di)(di)(di)(di)太(tai)深,皆为(wei)创伤(shang)(shang),或得地(di)(di)(di)(di)骨,或得地(di)(di)(di)(di)血者(zhe)(zhe)(zhe)(zhe)。泉是(shi)地(di)(di)(di)(di)之血也(ye),石为(wei)地(di)(di)(di)(di)之骨也(ye),地(di)(di)(di)(di)是(shi)人之母(mu),妄凿其母(mu),母(mu)既病愁苦,所以人固多病不寿也(ye)。凡(fan)凿地(di)(di)(di)(di)动土,入地(di)(di)(di)(di)不过(guo)(guo)三(san)尺(chi)为(wei)法:一尺(chi)者(zhe)(zhe)(zhe)(zhe),阳所照,气属(shu)天(tian)也(ye);二(er)尺(chi)者(zhe)(zhe)(zhe)(zhe),物所生,气属(shu)中和也(ye);三(san)尺(chi)者(zhe)(zhe)(zhe)(zhe)及地(di)(di)(di)(di)身,气属(shu)阴;过(guo)(guo)此而下者(zhe)(zhe)(zhe)(zhe),伤(shang)(shang)地(di)(di)(di)(di)形(xing),皆为(wei)凶也(ye)。古者(zhe)(zhe)(zhe)(zhe)依山谷(gu)岩穴,不兴梁柱,所以其人少病也(ye)。后世贼土过(guo)(guo)多,故多病也(ye)。
“今时时有近流水(shui)而(er)居,不凿(zao)井(jing),固多(duo)病不寿者,何也?”“此天地既怒,及其比(bi)伍,更(geng)相承负,比(bi)若一家有过,及其兄(xiong)弟(di)也。”
“今(jin)人或有不动(dong)土,有所立,但便时就故舍(she),自(zi)若有凶(xiong),何也(ye)?”“是者行不利(li),犯神(shen)(shen)。”“何神(shen)(shen)也(ye)?”“神(shen)(shen)非一,不可豫名(ming)也(ye)。真人晓邪?”“唯唯。”
“今时有(you)(you)近流水而居(ju),不凿井,何故(gu)(gu)多病(bing)不寿,何也(ye)(ye)?”答(da)曰(yue):“如此者,是(shi)明天地既怒,及其比伍,更相承负,比如一家(jia)有(you)(you)过,及其兄弟也(ye)(ye)。是(shi)知(zhi)穿地皆下得水,水乃地之血脉,宁(ning)不病(bing)乎(hu)?”又云,有(you)(you)问者曰(yue):“今人或有(you)(you)不动(dong)土(tu),有(you)(you)所立,便旦时有(you)(you)就故(gu)(gu)舍(she),自若有(you)(you)凶(xiong),何也(ye)(ye)?”答(da)曰(yue):“如是(shi)者,行动(dong)不利(li),犯神凶(xiong)也(ye)(ye)。”问曰(yue):“犯何神也(ye)(ye)?”答(da)曰(yue):“神者非一,不可务名(ming)也(ye)(ye)。”
“是故(gu)(gu)人居地(di)(di)上,不(bu)力相教为善,故(gu)(gu)动(dong)作,过(guo)反相及也(ye),是者(zhe)冤(yuan)。”“今人或大远流水(shui),会当(dang)得(de)井水(shui)饮之(zhi)(zhi)乃活,当(dang)云何乎(hu)?”“善哉,子(zi)之(zhi)(zhi)言也(ye)。然有故(gu)(gu)井者(zhe),宜(yi)使(shi)(shi)因故(gu)(gu)相与共饮之(zhi)(zhi),慎无数易(yi)之(zhi)(zhi);既易(yi),宜(yi)填其故(gu)(gu),塞地(di)(di)气,无使(shi)(shi)发泄。饮地(di)(di)形,令地(di)(di)衰,不(bu)能养物也(ye)。填塞故(gu)(gu),去中壮。”
“何谓也(ye)(ye)?”“谓井中瓦石材木也(ye)(ye),此本无今有(you),比若人身中有(you)奇壮,以为病也(ye)(ye)。”“可(ke)忄亥哉!可(ke)忄亥哉!卿不及天师详问之,不但知是。”
“真人(ren)来前”“唯唯。”“子(zi)问(wen)事,恒常(chang)何一(yi)究(jiu)详也(ye)?”“所(suo)以详者(zhe),比与天(tian)师会(hui)见(jian),言人(ren)命在天(tian)地(di),天(tian)地(di)常(chang)悦喜,乃理致太平(ping),寿为后,是以吾居天(tian)地(di)之(zhi)间(jian),常(chang)骇忿天(tian)地(di),故勉(mian)勉(mian)也(ye)。天(tian)地(di)不和,不得竟吾年。”“善哉,子(zi)之(zhi)言也(ye)。吾所(suo)以常(chang)恐骇者(zhe),见(jian)天(tian)地(di)毒(du)气积众多(duo),贼杀不绝(jue),帝王(wang)愁苦,其治不平(ping),常(chang)助其忧之(zhi),子(zi)何豫(yu)助王(wang)者(zhe)忧是乎?”“吾闻积功于人(ren),来报于天(tian),是以吾常(chang)乐(le)称天(tian)心也(ye)。”“善哉子(zi)意(yi)。”
“今天师既开通(tong)愚生,示(shi)以天忌,愿复乞(qi)问一疑事:今河(he)海下田(tian)作室庐,或无柱梁,入地(di)(di)法三(san)尺,辄(zhe)得水,当云(yun)何哉?”“善乎,子之(zhi)问也(ye)。此同为(wei)(wei)害耳,宜复浅之(zhi)。此者(zhe),地(di)(di)之(zhi)薄皮(pi)也(ye),近地(di)(di)经脉。子欲知(zhi)其(qi)效(xiao),比若人(ren),有厚(hou)皮(pi)难得血,血出亦为(wei)(wei)伤(shang)(shang)矣。薄皮(pi)者(zhe)易得血,血出亦为(wei)(wei)伤(shang)(shang),俱(ju)害也(ye),故夫血者(zhe),天地(di)(di)之(zhi)重(zhong)信效(xiao)也(ye)。夫伤(shang)(shang)人(ren)者(zhe),不(bu)复道其(qi)皮(pi)厚(hou)与(yu)薄也(ye)。见血为(wei)(wei)罪名明白(bai)。夫人(ren)象天地(di)(di),不(bu)欲见伤(shang)(shang),伤(shang)(shang)之(zhi)则怒,地(di)(di)何独欲乐见伤(shang)(shang)哉?夫天地(di)(di),乃人(ren)之(zhi)真(zhen)本(ben),阴阳之(zhi)父(fu)母也(ye),子何从当得伤(shang)(shang)其(qi)父(fu)母乎?真(zhen)人(ren)宜深念是于(yu)赤心。愚人(ren)或轻易,忽(hu)然不(bu)知(zhi),是为(wei)(wei)大过也(ye)。”
“今(jin)(jin)子当得饮(yin)食于母,故(gu)人(ren)(ren)穿井(jing)而饮(yin)之(zhi),有(you)何剧过(guo)哉?”“子言已失天心明矣。今(jin)(jin)人(ren)(ren)饮(yin)其(qi)母,乃就其(qi)出(chu)泉之(zhi)处,故(gu)人(ren)(ren)乳,人(ren)(ren)之(zhi)泉坼也,所以饮(yin)子处,比若地有(you)水泉可饮(yin)人(ren)(ren)也。今(jin)(jin)岂(qi)可无故(gu)穿凿其(qi)皮(pi)肤(fu),而饮(yin)其(qi)血汁邪?真人(ren)(ren)难问,甚无意(yi)。”
“愚生有过,触天师(shi)忌讳。”“不(bu)谦也(ye)。然难问(wen)不(bu)极,亦不(bu)得道(dao)至诀(jue)也(ye)。不(bu)恶子(zi)(zi)言也(ye),此必(bi)皇天大疾(ji),乃使(shi)子(zi)(zi)来(lai),口(kou)口(kou)问(wen)是,此故(gu)子(zi)(zi)言屈折不(bu)止也(ye)。”“今(jin)唯天师(shi)原之(zhi),除其过。愚生欲言,不(bu)能(neng)自禁止。”“平(ping)行,何所谦?子(zi)(zi)既劳(lao)为(wei)天地远来(lai)问(wen),慎无闭绝吾书(shu)文也(ye)。”
“唯唯。凡(fan)人(ren)不见睹此书(shu),不自(zi)知罪过(guo)重,反(fan)独常(chang)共过(guo)罪天(tian)地(di),何不和也?治何一(yi)恶(e)不平也?”“不知人(ren)人(ren)有过(guo)于(yu)天(tian)地(di),前后相(xiang)承(cheng)负,后生者得(de)并灾到,无(wu)复天(tian)命,死生无(wu)期度也。真人(ren)努力,无(wu)灭去此文,天(tian)地(di)且非怒人(ren)。”“唯唯。”“真人(ren)被其谪罚,则(ze)凶矣(yi)。”“唯唯。”
“书(shu)(shu)以(yi)付(fu)归有德(de)之君,宜以(yi)示凡人(ren)(ren),人(ren)(ren)乃(nai)天(tian)地(di)之子,万(wan)物之长也(ye)。今(jin)为子道,当奈何乎?俱各(ge)自深思(si),从今(jin)以(yi)往(wang),欲(yu)乐富寿而无有病者,思(si)此书(shu)(shu)言(yan)(yan),著之胸心(xin),各(ge)为身计。真(zhen)人(ren)(ren)无匿也(ye),传以(yi)相告语。今(jin)天(tian)地(di)之神,乃(nai)随(sui)其(qi)书(shu)(shu)而行(xing),察视(shi)人(ren)(ren)言(yan)(yan)何也(ye),真(zhen)人(ren)(ren)知之邪?”
“今(jin)以(yi)(yi)何知其随(sui)人(ren)而(er)行?”“以(yi)(yi)吾言不信(xin)也,子诫绝匿此(ci)书,即(ji)有(you)病;有(you)敢绝者,即(ji)不吉,是即(ji)天地神随(sui)视人(ren)之明(ming)证也,可畏哉(zai)!”“唯唯。”
“行去,自励自励!夫人命乃在天(tian)(tian)地,欲安(an)(an)者,乃当(dang)先安(an)(an)其天(tian)(tian)地,然后(hou)可得长(zhang)安(an)(an)也(ye)(ye)。今乃反(fan)愁天(tian)(tian)地,共(gong)贼害其父(fu)母,以何为而得安(an)(an)吉乎哉?前后(hou)为是积久,故(gu)灾变(bian)不绝也(ye)(ye)。吾(wu)语(yu)不误(wu)也(ye)(ye)。吾(wu)常见地神上自讼,未尝(chang)绝也(ye)(ye),是故(gu)诚知(zhi)其□□。见真人比(bi)如丁宁问之,即知(zhi)为天(tian)(tian)使真人来(lai)问,是天(tian)(tian)欲一发觉此事(shi),令(ling)使人自知(zhi)。百姓适知(zhi)责天(tian)(tian),不知(zhi)深自责也(ye)(ye)。”
“今天何(he)故一时使(shi)吾问(wen)是(shi)乎?”“所以(yi)使(shi)子问(wen)是(shi)者(zhe),天上皇太(tai)平气(qi)且至,治当太(tai)平,恐愚(yu)民人(ren)犯天地忌(ji)讳不(bu)止(zhi),共乱正(zheng)气(qi),使(shi)为凶(xiong)(xiong)害,如是(shi)则太(tai)平气(qi)不(bu)得时和,故使(shi)子问(wen)之(zhi)(zhi)也。欲(yu)乐民不(bu)复犯之(zhi)(zhi),则天地无病而爱人(ren),使(shi)五(wu)谷(gu)万(wan)物(wu)善(shan)以(yi)养之(zhi)(zhi)也;如忽之(zhi)(zhi),忿(fen)不(bu)爱人(ren),不(bu)肯养之(zhi)(zhi)也。故将凶(xiong)(xiong)岁(sui)者(zhe),无善(shan)物(wu);将兴岁(sui),其(qi)物(wu)善(shan),此之(zhi)(zhi)谓也。真人(ren)知之(zhi)(zhi)邪?”
“善哉善哉!古者(zhe)同当太平,何不禁人民动土地哉?”“善乎,子之问事(shi)也。天地初起,未(wei)尝(chang)有今也。”“以何明之?”“今者(zhe)天都举,故乃(nai)录(lu)委(wei)气之神人、真人、仙人、道(dao)人、圣人、贤(xian)人,皆当出辅德君治,故为未(wei)尝(chang)有也。初阴阳开辟以来,录(lu)天民仕之,未(wei)尝(chang)有此也,故为最(zui)大也。”“可骇哉!可骇哉!”
“是故都出第一之(zhi)(zhi)道,教天(tian)下人(ren)为善(shan)之(zhi)(zhi)法也。人(ren)善(shan)即其治安,君王(wang)乐(le)游无(wu)(wu)忧。”“善(shan)哉(zai)善(shan)哉(zai)!乐(le)乎(hu)乐(le)乎(hu)!”“是故教真(zhen)人(ren)急(ji)出此书,慎无(wu)(wu)藏(zang)匿,以示凡民。百姓见禁且自息,如不(bu)(bu)止,祸及后世,不(bu)(bu)复救。得罪于(yu)天(tian)地,无(wu)(wu)可祷也。真(zhen)人(ren)宁知之(zhi)(zhi)邪?”“唯(wei)唯(wei)。”“行去,书中有(you)所疑乎(hu),来问之(zhi)(zhi)。”“唯(wei)唯(wei)。”