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太平经在线阅读

[移动版] 作者:佚名

 

太平经(14)

右解天地冤结

◎道无价却(que)夷狄法第六十二

“天师将去,无有还期,愿(yuan)复乞问(wen)(wen)一两(liang)结疑。”“行,今疾言之,吾发已有日矣,所问(wen)(wen)何等事(shi)也?”“愿(yuan)乞问(wen)(wen)明(ming)师前所赐弟子道书(shu),欲言甚不(bu)(bu)(bu)谦大不(bu)(bu)(bu)事(shi),今不(bu)(bu)(bu)问(wen)(wen)入,犹终古(gu)不(bu)(bu)(bu)知(zhi)之乎。”“行勿(wu)讳(hui)。”“今唯明(ming)师开示下愚弟子。”“诺。”

“今师前后(hou)所(suo)与弟子道(dao)(dao)(dao)书(shu),其价(jia)直(zhi)多少?”“噫(yi)!子愚亦(yi)大甚哉(zai)!乃谓吾(wu)道(dao)(dao)(dao)有(you)平耶(ye)?诺,为子具说之(zhi),使(shi)子觉悟,深知天(tian)道(dao)(dao)(dao)轻重(zhong)、价(jia)直(zhi)多少。然今且赐子千斤之(zhi)金,使(shi)子以与国(guo)家(jia),亦(yi)宁能(neng)(neng)得天(tian)地之(zhi)欢心,以调阴阳,使(shi)灾异(yi)尽(jin)除,人君帝(di)王(wang)考寿,治致上平耶(ye)?今赍万双之(zhi)璧玉,以归国(guo)家(jia),宝而藏之(zhi),此天(tian)下之(zhi)珍物也,亦(yi)宁能(neng)(neng)使(shi)六方(fang)太和之(zhi)气(qi)尽(jin)见,瑞应悉出,夷狄却去万里,不为害耶(ye)?

今吾(wu)所与(yu)子(zi),道毕具,乃能使帝王(wang)深得天地(di)之(zhi)(zhi)欢心,天下之(zhi)(zhi)群(qun)臣(chen)遍说,C738行动摇之(zhi)(zhi)属莫不忻喜,夷狄(di)却降,瑞应(ying)悉出,灾害毕除,国(guo)家延命,人民老寿。审能好善、案行吾(wu)书,唯思得其(qi)要意,莫不响应(ying),比若重规合矩,无(wu)有脱者也。成事大□□,吾(wu)为(wei)天谈,不欺子(zi)也,今以此(ci)天法(fa)奉助有德帝王(wang),使其(qi)无(wu)忧,但日(ri)游,其(qi)价(jia)直多少(shao)哉!子(zi)之(zhi)(zhi)愚心,解未乎哉?

诺,复(fu)为子(zi)陈(chen)一事(shi)也。天下之(zhi)(zhi)(zhi)人好(hao)善而悦(yue)人者(zhe)(zhe),莫(mo)善于好(hao)女(nv)也,得(de)之(zhi)(zhi)(zhi)乃(nai)与其共生子(zi),合为一心,诚好(hao)善可(ke)爱(ai),无复(fu)双也。今(jin)以万人赐国家(jia),莫(mo)不(bu)悦(yue)且喜,见之(zhi)(zhi)(zhi)者(zhe)(zhe)使人身(shen)不(bu)知其老也,亦(yi)宁(ning)能安天地(di),得(de)万国之(zhi)(zhi)(zhi)欢心,令使八远响应,天下太平耶哉?吾道乃(nai)能上安无极(ji)之(zhi)(zhi)(zhi)天,下能顺理无极(ji)之(zhi)(zhi)(zhi)地(di),八方莫(mo)不(bu)悦(yue)乐来(lai)降服,扰(rao)扰(rao)之(zhi)(zhi)(zhi)属者(zhe)(zhe),莫(mo)不(bu)被其德(de)化,得(de)其所者(zhe)(zhe)也。是价直多少,子(zi)自深计其意。

子欲(yu)乐报天重功,得天心者,疾以(yi)吾书报之(zhi)。如以(yi)奇伪珍物累积之(zhi)上柱天,天不为其(qi)说喜也,不得天之(zhi)至心也。欲(yu)得天心,乃宜旦夕思吾书言(yan),已得其(qi)意,即亦得天心矣(yi),其(qi)价直多少乎?

故赐(ci)国家千(qian)金,不若与其一要言可(ke)以治者也。与国家万双璧玉,不若进二(er)大贤(xian)也。夫要言大贤(xian)珍道(dao),乃能(neng)使帝王(wang)安枕而治,大乐而致太平,除去灾变,安天下,此致大贤(xian)要言奇(qi)道(dao),价(jia)直多少乎(hu)哉?

故古者圣贤帝王,未尝贫(pin)于财(cai)货也,乃(nai)常(chang)苦贫(pin)于士,愁(chou)大(da)贤不至,人民不聚,皆(jie)欲外附,日以疏少,以是不称皇(huang)天心,而常(chang)愁(chou)苦,若但欲乐富于奇(qi)伪(wei)之物(wu)(wu),好(hao)善之,不能得(de)天地之心而安四海也;积金(jin)玉璧奇(qi)伪(wei)物(wu)(wu),横纵千里,上至天,不能致(zhi)大(da)贤、圣人、仙士,使(shi)来辅(fu)治也。

子详(xiang)思吾书(shu),大(da)贤(xian)(xian)自来(lai)(lai),共辅助(zhu)帝王之治,一(yi)旦而(er)同计(ji),比若都市人(ren)一(yi)旦而(er)会,万(wan)物积聚,各资所有,往(wang)可求者(zhe)。得行(xing)吾书(shu),天地更(geng)明,日月列星皆(jie)重(zhong)光(guang)(guang),光(guang)(guang)照B77C远八方(fang)。四(si)夷(yi)见之,莫不乐来(lai)(lai)服(fu)降,贤(xian)(xian)儒悉出,不复(fu)蔽藏,其(qi)兵(bing)革皆(jie)绝去,天下垂(chui)拱,而(er)行(xing)不复(fu)相伤,同心为善,俱乐帝王。吾书(shu)乃能致此,其(qi)价直多少,子亦知之耶?

欲与国(guo)千斤金,不若与一要(yao)言,以致治太平,除灾安(an)天下。古者帝(di)王未(wei)尝患财货,乃(nai)患贫于士,愁大贤不至,人(ren)民不聚,皆欲外附,日以疏少,以是(shi)不称皇天之(zhi)心(xin)。若积金玉奇物,纵(zong)横千里,直上至天,终不至大贤、圣(sheng)人(ren)、仙士来,赖助帝(di)王之(zhi)治。

故古者圣贤,独深知道(dao),重气平也(ye),故不(bu)(bu)以(yi)和土,但(dan)付归有德;有德知天(tian)(tian)地(di)心意(yi),故尊道(dao)重德。愚人(ren)实(shi)奇伪(wei)之(zhi)(zhi)物,故天(tian)(tian)书不(bu)(bu)下,贤圣不(bu)(bu)授,此之(zhi)(zhi)谓也(ye)。子(zi)其慎之(zhi)(zhi)矣(yi),吾(wu)言不(bu)(bu)误(wu)也(ye),子(zi)慎吾(wu)道(dao)矣(yi)。夫人(ren)持珍物璧玉金钱行(xing),冥尚坐守之(zhi)(zhi),不(bu)(bu)能寐(mei)也(ye)。是尚但(dan)珍物耳,何言当传天(tian)(tian)宝秘图书,乃可以(yi)安天(tian)(tian)地(di)六极八(ba)远乎?出,子(zi)复重慎之(zhi)(zhi)。”“唯唯。”

“吾(wu)书乃天(tian)神(shen)吏常坐其傍守之(zhi)(zhi)也,子复戒之(zhi)(zhi)。”“唯(wei)(wei)(wei)唯(wei)(wei)(wei)。”“吾(wu)书乃三(san)光(guang)之(zhi)(zhi)神(shen)吏常随(sui)而照视之(zhi)(zhi)也。”“唯(wei)(wei)(wei)唯(wei)(wei)(wei)。”“吾(wu)书即(ji)天(tian)心也意也,子复深精念之(zhi)(zhi)。”“唯(wei)(wei)(wei)唯(wei)(wei)(wei)。”“子能听吾(wu)言者,复为子陈(chen)数(shu)不(bu)见之(zhi)(zhi)事。”“唯(wei)(wei)(wei)唯(wei)(wei)(wei)。”

“出口入耳,不可众(zhong)传也。帝(di)王得(de)(de)之天下服,神灵助其行治,人自(zi)为(wei)善,不日(ri)令而(er)自(zi)均也。”“唯唯。弟子六(liu)人悉愚(yu)暗(an),无(wu)可能言(yan),必触忌讳(hui)。今俱唯师自(zi)为(wei)皇(huang)天陈列道德,为(wei)帝(di)王制(zhi)作万万岁(sui)宝器,必师且悉出内(nei)事(shi)无(wu)隐匿,诚得(de)(de)伏受严教密敕,不敢漏泄。”

“诺,今且为子考思于皇天,如(ru)(ru)当悉出(chu),不敢(gan)有可(ke)(ke)藏(zang);如(ru)(ru)不可(ke)(ke)出(chu),亦(yi)不敢(gan)妄行(xing)。天地之(zhi)运(yun),各(ge)自有历,今且案其时运(yun)而出(chu)之(zhi),使(shi)可(ke)(ke)常行(xing),而家国大(da)吉,不危亡(wang)。所以不付(fu)小人(ren)而付(fu)帝王者,帝王其历,常与天地同心(xin),乃能行(xing)此;小人(ren)不能行(xing),故属君子,令(ling)付(fu)其人(ren)也(ye)。”

右平道德价(jia)数贵贱解通愚人心

◎上善臣子弟子为君(jun)父师得仙方(fang)诀第六十三(san)

“真(zhen)(zhen)人(ren)前,凡为(wei)(wei)(wei)人(ren)臣子(zi)民(min)之属,何者应为(wei)(wei)(wei)上(shang)(shang)(shang)善之人(ren)也?真(zhen)(zhen)人(ren)虽(sui)苦,宜(yi)加精(jing)为(wei)(wei)(wei)吾善说之。”“唯唯。但恐反(fan)为(wei)(wei)(wei)过耳。”“何谦?诺,诚(cheng)言(yan)。”“今为(wei)(wei)(wei)国君臣子(zi)及(ji)民(min)之属,能常谨(jin)信(xin),未尝敢犯(fan)王法,从生到死,讫未尝有重过,生无罪名也,此应为(wei)(wei)(wei)最上(shang)(shang)(shang)善之人(ren)也。”“噫!子(zi)说似类(lei)之哉,若是而非也。子(zi)之所说,可谓中善之人(ren)耳,不属上(shang)(shang)(shang)善之人(ren)也。行,真(zhen)(zhen)人(ren)复(fu)为(wei)(wei)(wei)吾说最上(shang)(shang)(shang)善孝子(zi)之行当(dang)云何乎(hu)?宜(yi)加精(jing)具言(yan)之。”

“今(jin)所(suo)言(yan),已(yi)不中(zhong)(zhong)天师(shi)意(yi),不敢(gan)(gan)复言(yan)也(ye)。”“何谦?真人(ren)(ren)取所(suo)知(zhi)而言(yan)之(zhi)(zhi),不及者,吾(wu)且为(wei)(wei)子(zi)达之(zhi)(zhi)。”“唯唯。然(ran)上(shang)善(shan)(shan)孝子(zi)之(zhi)(zhi)为(wei)(wei)行也(ye),常守道不敢(gan)(gan)为(wei)(wei)父母致(zhi)忧,居常善(shan)(shan)养,旦夕存其(qi)亲,从已(yi)生之(zhi)(zhi)后(hou)、有(you)可知(zhi)以来,未尝有(you)重过罪名也(ye),此为(wei)(wei)上(shang)孝子(zi)也(ye)。”“噫(yi),真人(ren)(ren)所(suo)说(shuo),类(lei)似之(zhi)(zhi)又非也(ye)。此所(suo)说(shuo),谓为(wei)(wei)中(zhong)(zhong)善(shan)(shan)之(zhi)(zhi)人(ren)(ren)也(ye),不中(zhong)(zhong)上(shang)孝也(ye)。”

“不及(ji)为(wei)过。”“非过也(ye)。今乃以真(zhen)人(ren)(ren)为(wei)师弟子行作法,真(zhen)人(ren)(ren)视其(qi)且言何耳。今子言财如是(shi),俗人(ren)(ren)愚暗无知(zhi),难教是(shi)也(ye)。积愚日久(jiu),见(jian)上(shang)善(shan)孝之人(ren)(ren),或(huo)反怪之。子不及(ji),为(wei)子说之。”“唯唯。”

“行(xing)虽苦,复为(wei)吾具说(shuo)上善(shan)(shan)之(zhi)弟(di)子(zi)。”“今已(yi)有(you)二过(guo)(guo)于天师(shi),不(bu)敢(gan)复言(yan)(yan)也(ye)。”“行(xing),子(zi)宜自力(li)加意言(yan)(yan)之(zhi)。为(wei)人弟(di)子(zi),见教(jiao)而不(bu)信,反为(wei)过(guo)(guo)甚深也(ye)。但不(bu)及者,是天下(xia)从古(gu)到今所(suo)共有(you)也(ye),平说(shuo)之(zhi)。”“唯(wei)唯(wei)。然为(wei)人弟(di)子(zi),旦夕常顺谨,随师(shi)之(zhi)教(jiao)敕所(suo)言(yan)(yan),不(bu)失铢分,不(bu)敢(gan)妄(wang)说(shuo),乱师(shi)之(zhi)文(wen)。出入不(bu)敢(gan)为(wei)师(shi)致忧(you),从见教(jiao)于师(shi)之(zhi)后(hou),不(bu)敢(gan)犯非历邪,愉愉日(ri)向为(wei)善(shan)(shan),无(wu)有(you)恶意,不(bu)逆(ni)师(shi)心(xin),是为(wei)上善(shan)(shan)弟(di)子(zi)也(ye)。”“噫,真人言(yan)(yan),几(ji)类似之(zhi)。是非上善(shan)(shan)之(zhi)弟(di)子(zi)也(ye),财应中(zhong)善(shan)(shan)之(zhi)弟(di)子(zi)耳。”

“实不(bu)及。愚(yu)(yu)生(sheng)见师严敕(chi),自力强说三(san)事(shi)(shi)(shi),三(san)事(shi)(shi)(shi)不(bu)中明(ming)天师意(yi),为(wei)过责甚(shen)重,恐复有罪(zui)不(bu)除也(ye)(ye)。”“凡人(ren)(ren)行,有不(bu)及耳,子无恶意(yi),无罪(zui)也(ye)(ye)。今天下(xia)人(ren)(ren)俱(ju)大愚(yu)(yu)冥冥,无一(yi)知(zhi)是也(ye)(ye)。极于(yu)真(zhen)人(ren)(ren),说事(shi)(shi)(shi)常如此,今何(he)望于(yu)俗夫愚(yu)(yu)人(ren)(ren)哉!其(qi)常不(bu)达(da),信其(qi)愚(yu)(yu)心,固(gu)是也(ye)(ye)。”“天师幸(xing)事(shi)(shi)(shi)事(shi)(shi)(shi)哀之(zhi),既?示之(zhi),愿复见为(wei)达(da)其(qi)所不(bu)及,恩惟明(ming)师师。”“行,吾(wu)将为(wei)真(zhen)人(ren)(ren)具陈说之(zhi),子宜自力,随而(er)记之(zhi)。”“唯(wei)唯(wei),诺。”

“然(ran)夫上(shang)善之(zhi)臣(chen)子(zi)民(min)之(zhi)属(shu)也(ye)(ye)(ye)(ye),其(qi)为行也(ye)(ye)(ye)(ye),常(chang)旦夕忧念其(qi)君王也(ye)(ye)(ye)(ye)。念欲安之(zhi),心正为其(qi)疾痛(tong),常(chang)乐帝王垂(chui)拱而自治(zhi)(zhi)也(ye)(ye)(ye)(ye),其(qi)民(min)臣(chen)莫(mo)不象之(zhi)而孝慈也(ye)(ye)(ye)(ye)。其(qi)为政治(zhi)(zhi),但乐使(shi)(shi)王者(zhe)安坐而长游,其(qi)治(zhi)(zhi)乃上(shang)得天心,下得地意,中(zhong)央(yang)则使(shi)(shi)万民(min)莫(mo)不欢喜,无有冤结失职者(zhe)也(ye)(ye)(ye)(ye)。C738行之(zhi)属(shu),莫(mo)不向风而化为之(zhi),无有疫死(si)者(zhe),万物莫(mo)不尽得其(qi)所。

天(tian)地和合,三气俱悦(yue),人君为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)增寿(shou)益算,百(bai)姓尚当(dang)复(fu)为(wei)(wei)帝王求(qiu)奇方殊(shu)术,闭藏隐(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)莫不(bu)为(wei)(wei)其出,天(tian)下(xia)响应,皆言(yan)咄(duo)咄(duo)。善(shan)哉!未(wei)尝有也(ye)。上(shang)(shang)老(lao)到(dao)于婴儿,不(bu)知(zhi)复(fu)为(wei)(wei)恶,皆持其奇殊(shu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方,奉为(wei)(wei)帝王;帝王得之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),可以延(yan)年(nian)。皆惜(xi)其君且老(lao),治乃(nai)得天(tian)心,天(tian)地或(huo)使神持负药,而告子之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),得而服之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),终世不(bu)知(zhi)穷时也(ye)。是(shi)所谓为(wei)(wei)上(shang)(shang)善(shan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)臣(chen)子、民臣(chen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)行所致也(ye)。真(zhen)人宁晓知(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)邪?”“唯唯。”

C738行之属(shu),莫不向风(feng)而化(hua),万物各得(de)其(qi)所(suo)。天地和悦,人(ren)君为增寿(shou),上老(lao)(lao)至(zhi)于(yu)婴儿,不知(zhi)复为恶。天下且惜其(qi)君恐老(lao)(lao),天地必使神人(ren)持负(fu)灵(ling)药告之,帝王(wang)服(fu)之,寿(shou)无(wu)穷矣。

“子可谓已觉矣。是故(gu)太古(gu)上皇(huang)帝第一之善臣(chen)民,其行(xing)如此(ci)矣。以何能(neng)求之,致此(ci)治(zhi)正也(ye)?以此(ci)道。吾道正上古(gu)之第一之文(wen)也(ye),真人深思其意,即(ji)得天(tian)(tian)心(xin)矣。吾敬受是于天(tian)(tian)心(xin)矣,而下为德君(jun)解(jie)灾除诸害,吾畏(wei)天(tian)(tian)威,敢不悉其言?天(tian)(tian)旦怒(nu),吾属(shu)书(shu)于真人,疾(ji)往(wang)付归之上德君(jun),得之以治(zhi),与天(tian)(tian)相(xiang)似,与天(tian)(tian)何异哉?”

“善(shan)(shan)乎善(shan)(shan)乎?见(jian)天师言(yan),承知天太平之平气(qi)真真已到(dao)矣。其所以致之者(zhe),文已出(chu)矣,乐哉(zai)复何(he)忧(you)?今民非子事(shi),何(he)故见(jian)善(shan)(shan)即喜(xi),见(jian)恶(e)则(ze)忧(you)之乎?所以然(ran)者(zhe),善(shan)(shan)气(qi)至,即邪(xie)恶(e)气(qi)藏(zang)(zang),吾且常安,可(ke)无疾伤;夫恶(e)气(qi)至,则(ze)善(shan)(shan)气(qi)藏(zang)(zang),使吾畏灾不(bu)敢行(xing),天下皆然(ran),故吾见(jian)善(shan)(shan)则(ze)喜(xi)也。”“善(shan)(shan)哉(zai),子之言(yan)也。”

“天师(shi)幸哀,已(yi)(yi)为(wei)(wei)说上(shang)(shang)善臣子(zi)民(min)之(zhi)法,愿复闻上(shang)(shang)孝之(zhi)术。”“善哉(zai),子(zi)难问也(ye)(ye)(ye)(ye)(ye)。然,上(shang)(shang)善第一孝子(zi)者,念其父母(mu)且老(lao)去也(ye)(ye)(ye)(ye)(ye),独居(ju)闲(xian)处念思(si)之(zhi),常疾(ji)下也(ye)(ye)(ye)(ye)(ye)。于何得不死之(zhi)术,向(xiang)可(ke)与亲往居(ju)之(zhi),贱财贵道活而(er)(er)已(yi)(yi)。思(si)弦歌哀曲(qu),以(yi)乐其亲,风化(hua)其意,使入(ru)道也(ye)(ye)(ye)(ye)(ye),乐得终古与其居(ju),而(er)(er)不知老(lao)也(ye)(ye)(ye)(ye)(ye)。常为(wei)(wei)求索(suo)殊方,周(zhou)流远所(suo)也(ye)(ye)(ye)(ye)(ye),至诚(cheng)乃(nai)感天,力(li)尽(jin)乃(nai)已(yi)(yi)也(ye)(ye)(ye)(ye)(ye)。其衣食(shi)财自(zi)足,不复为(wei)(wei)后世置(zhi)珍宝(bao)也(ye)(ye)(ye)(ye)(ye),反悉(xi)愁(chou)苦父母(mu),使其守之(zhi)。家中先死者,魂神尚不乐愁(chou)苦也(ye)(ye)(ye)(ye)(ye),食(shi)而(er)(er)不求吉福,但(dan)言(yan)努力(li)自(zi)爱于地(di)下,可(ke)毋(wu)自(zi)苦念主者也(ye)(ye)(ye)(ye)(ye)。是名(ming)为(wei)(wei)太(tai)古上(shang)(shang)皇最善孝子(zi)之(zhi)行。四方闻其善,莫不遥为(wei)(wei)其悦喜,皆(jie)乐思(si)象之(zhi)也(ye)(ye)(ye)(ye)(ye),因相仿效,为(wei)(wei)帝王生出(chu)慈(ci)孝之(zhi)臣也(ye)(ye)(ye)(ye)(ye)。

夫孝(xiao)子之(zhi)忧父母也,善(shan)臣之(zhi)忧君也,乃当如此矣。真人(ren)(ren)(ren)(ren)今旦(dan)所(suo)说,但(dan)财应(ying)平之(zhi)行(xing),各欲保全(quan)其身耳(er),上何益于(yu)君父师,而(er)反(fan)(fan)言为上善(shan)之(zhi)人(ren)(ren)(ren)(ren)乎(hu)?此财名(ming)为自(zi)佑利之(zhi)人(ren)(ren)(ren)(ren)耳(er)。真人(ren)(ren)(ren)(ren)尚(shang)乃以此为善(shan),何况俗人(ren)(ren)(ren)(ren)哉!自(zi)见(jian)行(xing)谨信,不(bu)犯王法,而(er)无罪名(ming)者,啼(ti)呼自(zi)言不(bu)负(fu)天,不(bu)负(fu)君父师也,汝行(xing)适财自(zi)保全(quan)其身耳(er),反(fan)(fan)深自(zi)言有功于(yu)上,而(er)啼(ti)呼天地(di),此悉属下愚之(zhi)人(ren)(ren)(ren)(ren)也,不(bu)能为上善(shan)之(zhi)人(ren)(ren)(ren)(ren)也。

今所以(yi)(yi)为真(zhen)(zhen)人分别具说此(ci)者,欲使(shi)真(zhen)(zhen)人以(yi)(yi)文(wen)付上(shang)德(de)之君,以(yi)(yi)深示敕众贤,使(shi)一觉悟,自知行(xing)是与非,亦当上(shang)有益于君父师(shi)不(bu)邪?太(tai)上(shang)中古以(yi)(yi)来(lai),人益愚,日多财(cai),为其邪行(xing),反自言有功于天(tian)地君父师(shi),此(ci)即大逆(ni)不(bu)达理(li)之人也。真(zhen)(zhen)人亦岂知之耶?”“唯唯。”

“子(zi)(zi)(zi)可谓已(yi)觉矣。今为(wei)行善,实大难(nan)也,子(zi)(zi)(zi)慎之(zhi),子(zi)(zi)(zi)不力通吾文,以解天地(di)之(zhi)大病,使帝王游而无忧无事,天下莫不欢喜,下及草木(mu),子(zi)(zi)(zi)未能应上善之(zhi)人也,财名为(wei)保全子(zi)(zi)(zi)身之(zhi)人耳,又何以置天地(di)乎(hu)?夫人欲乐全其身者,小人尤剧,子(zi)(zi)(zi)亦知之(zhi)乎(hu)?”“唯(wei)唯(wei)。”“子(zi)(zi)(zi)可谓为(wei)已(yi)觉矣,慎之(zhi)!”

“唯唯。今天师(shi)幸哀愚贱不(bu)达(da)道(dao)(dao)之生,愿(yuan)复闻(wen)上(shang)善(shan)之弟子(zi)(zi)行也(ye)。”“然,上(shang)善(shan)之弟子(zi)(zi)也(ye),受师(shi)道(dao)(dao)德之后,念缘师(shi)恩,遂得(de)(de)(de)成人,乃得(de)(de)(de)长与贤(xian)者相随,不(bu)失行伍;或(huo)得(de)(de)(de)官(guan)位,以报父母;或(huo)得(de)(de)(de)深入道(dao)(dao),知自养之术也(ye)。

夫人乃得(de)生(sheng)于(yu)父母,得(de)成道德于(yu)师,得(de)荣尊(zun)于(yu)君(jun),每独居(ju)一处,念君(jun)父师将老,无(wu)有可以复之(zhi)(zhi)者,常思行,为(wei)师得(de)殊方(fang)异文,可以报功者。惟念之(zhi)(zhi),正(zheng)心痛也,不(bu)得(de)奇异也,念之(zhi)(zhi)故行。更学(xue)事贤者,属托(tuo)其师,为(wei)其言(yan)语,或使师上得(de)国(guo)家之(zhi)(zhi)良辅,今复上长有益帝王之(zhi)(zhi)治,若此乃应太古上善之(zhi)(zhi)弟子也。

及后生者(zhe)(zhe),明君贤者(zhe)(zhe),名(ming)为上(shang)善(shan)之人(ren)。若真人(ren),今且可(ke)言(yan)易教(jiao)谨信,从(cong)今不达师心,此者(zhe)(zhe),财应顺弟子耳(er),但务(wu)成其(qi)身也,又何益于上(shang),而言(yan)为善(shan)弟子乎哉?真人(ren)说尚言(yan),而民俗夫愚人(ren)常自言(yan)有功于师,固(gu)是也。

夫为人(ren)臣子(zi)及弟(di)子(zi),为人(ren)子(zi),而不从君父师教令,皆应大(da)逆罪(zui),不可复名也(ye)。真(zhen)人(ren)所说善子(zi)民臣、善弟(di)子(zi),其行财不合于罪(zui)名耳。愚(yu)哉子(zi)也(ye),何谓为善乎?是(shi)故(gu)俗(su)夫之(zhi)人(ren)愚(yu),独已洞达(da)久(jiu)矣。今以真(zhen)人(ren)说绳之(zhi),已知(zhi)其实失(shi)正(zheng)路,入邪(xie)伪,迷惑久(jiu)哉!是(shi)故(gu)天独深知(zhi)之(zhi),故(gu)怒不悦,灾委积,更相承负是(shi)也(ye)。皆若真(zhen)人(ren)言,行财保其身不犯非(fei)者,自(zi)言有功于天地(di)旁人(ren)也(ye),是(shi)其大(da)愚(yu)之(zhi)剧者也(ye),子(zi)复慎(shen)之(zhi)。

子(zi)言未尽合(he)于(yu)天心也(ye),吾所以使真人言者(zhe),不以故(gu)子(zi)也(ye),但欲(yu)观俗人之得失,以何为大(da)过乎(hu)!故(gu)使子(zi)言之,视其枉直非耳。子(zi)赤知之耶?”“唯唯。”

“行,子(zi)(zi)已觉矣(yi)。本(ben)觉真人之(zhi)(zhi)时(shi),不欲与真人语(yu)(yu)(yu)言也。见子(zi)(zi)惓惓,日致善也,故(gu)与子(zi)(zi)深语(yu)(yu)(yu),道天地之(zhi)(zhi)意,解帝(di)王之(zhi)(zhi)所愁(chou)苦(ku),百姓之(zhi)(zhi)冤结,万物之(zhi)(zhi)失理耳。今既(ji)为子(zi)(zi)陈法言义,无所复惜也,子(zi)(zi)但努力记之(zhi)(zhi)。”“唯唯。”“吾向睹几何弟子(zi)(zi),但不可与语(yu)(yu)(yu),故(gu)不与研究竟语(yu)(yu)(yu)也,故(gu)吾之(zhi)(zhi)道,未尝传出(chu)也,子(zi)(zi)知之(zhi)(zhi)耶(ye)?”“唯唯。”“行去,子(zi)(zi)晓矣(yi)。”

“然。天(tian)(tian)师既(ji)哀弟子(zi)(zi),得真言(yan)不(bu)讳(hui),君贤(xian)则(ze)臣多忠(zhong),师明则(ze)弟子(zi)(zi)多得不(bu)讳(hui)而(er)言(yan)。”“善(shan)哉,子(zi)(zi)之(zhi)言(yan)也(ye)(ye)(ye)得觉意。行言(yan)之(zhi)。”“今天(tian)(tian)地实当有仙不(bu)死之(zhi)法、不(bu)老之(zhi)方,亦岂可得耶?”“善(shan)哉,真人问事也(ye)(ye)(ye)。然,可得也(ye)(ye)(ye)。天(tian)(tian)上积仙不(bu)死之(zhi)药多少(shao)(shao),比(bi)若(ruo)太(tai)仓之(zhi)积粟也(ye)(ye)(ye);仙衣多少(shao)(shao),比(bi)若(ruo)太(tai)官之(zhi)积布(bu)白也(ye)(ye)(ye);众仙人之(zhi)第舍(she)多少(shao)(shao),比(bi)若(ruo)县(xian)官之(zhi)室(shi)宅(zhai)也(ye)(ye)(ye)。常(chang)当大道而(er)居(ju)(ju),故得入天(tian)(tian)大道者,得居(ju)(ju)神灵(ling)之(zhi)传舍(she)室(shi)宅(zhai)也(ye)(ye)(ye)。若(ruo)人有道德(de)居(ju)(ju)县(xian)官传舍(she)室(shi)宅(zhai)也(ye)(ye)(ye)。

天(tian)上不(bu)(bu)惜仙衣不(bu)(bu)死之方,难予(yu)人(ren)也。人(ren)无大(da)(da)功(gong)于(yu)天(tian)地(di),不(bu)(bu)能治理天(tian)地(di)之大(da)(da)病(bing),通(tong)阴阳(yang)之气,无益于(yu)三光(guang)四时五(wu)行(xing)、天(tian)地(di)神灵,故天(tian)不(bu)(bu)予(yu)其不(bu)(bu)死之方仙衣也。此(ci)者,乃以殊(shu)异(yi)有功(gong)之人(ren)也。子欲知(zhi)其大(da)(da)效乎?比若帝王有太(tai)仓(cang)之谷、太(tai)官之布帛也。夫太(tai)仓(cang)之谷,几何斗斛?而(er)无功(gong)、无道德之人(ren),不(bu)(bu)能得其一升也;而(er)人(ren)有过者,反入其狱(yu)中,而(er)正尚(shang)见治,上其罪之状,此(ci)明效也。

今人(ren)实恶,不合天心,故(gu)天不具出其(qi)良药方也(ye),反日(ri)使鬼神精物行考、笞击(ji)无状之(zhi)人(ren)。故(gu)病者不绝,死者众多(duo)也(ye),比若县官治乱,则(ze)狱多(duo)罪人(ren),多(duo)暴死者,此之(zhi)谓。

如有(you)大功于帝王(wang),宫宇积多,官谷有(you)布帛,可得常衣食也(ye)。夫人命帝王(wang),但常思(si)与(yu)善人为治,何惜(xi)爱(ai)哉?人君职(zhi)会,当(dang)与(yu)众贤柔共(gong)平治天下也(ye)。夫君无(wu)贤臣(chen),父无(wu)孝子,师无(wu)顺善弟子,其为愁不(bu)可胜言也(ye)。

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