太平经(16)
中古以来,多失治(zhi)之(zhi)纲(gang)纪,遂(sui)相(xiang)承负,后生(sheng)者遂(sui)得其流灾(zai)尤剧(ju),实(shi)由君臣民失计,不(bu)知(zhi)深思念(nian),善相(xiang)爱(ai)相(xiang)通(tong),并(bing)力同心(xin),反更相(xiang)愁(chou)苦。夫君乃一人(ren)耳,又可处深隐(yin),四远冤结,实(shi)闭(bi)不(bu)通(tong),治(zhi)不(bu)得天心(xin),灾(zai)变怪(guai)异,委积(ji)而不(bu)除(chu)。天地所(suo)(suo)欲言,人(ren)君不(bu)得知(zhi)之(zhi),大(da)咎(jiu)在此。不(bu)三(san)并(bing)力,聪明绝,邪气结不(bu)理,上为皇(huang)天大(da)仇,下为地大(da)咎(jiu),为帝王大(da)忧,灾(zai)纷纷不(bu)解,为民大(da)害,为凡物(wu)大(da)疾病(bing),为是(shi)独积(ji)久矣(yi),非独今(jin)下古人(ren)过所(suo)(suo)致也(ye)。真人(ren)亦知(zhi)之(zhi)乎?”
“知如此(ci)久矣,实不知其所由(you)致(zhi)(zhi),故(gu)问之(zhi)。诚冤,今当奈何(he)之(zhi)乎?”“然(ran),天(tian)太平气方到,治(zhi)当得天(tian)心(xin),乃此(ci)恶悉自除去,故(gu)天(tian)使吾(wu)具言之(zhi),欲使吾(wu)救其失,为出(chu)正文(wen),故(gu)使真人来(lai)悉问之(zhi)也。此(ci)所由(you)生凶也,不象(xiang)天(tian)地元气自然(ran)法(fa),不三相(xiang)通,并力同(tong)心(xin),故(gu)致(zhi)(zhi)此(ci)也。若三相(xiang)通,并力同(tong)心(xin),今立平大乐,立无灾(zai)。”
“愿闻治(zhi)(zhi)(zhi)之,当云何乎哉(zai)?“急象天(tian)(tian)法,如比上为(wei)也。天(tian)(tian)法,凡事三并力同心,故天(tian)(tian)以(yi)三光(guang)(guang)为(wei)文,三光(guang)(guang)常相(xiang)通共(gong)照,无复绝(jue)时(shi)也。天(tian)(tian)券出以(yi)来(lai),人以(yi)书为(wei)文以(yi)治(zhi)(zhi)(zhi),象天(tian)(tian)三光(guang)(guang),故天(tian)(tian)时(shi)时(shi)使河洛书出,重敕(chi)之文书、人文也,欲乐象天(tian)(tian)洞极(ji)神治(zhi)(zhi)(zhi)之法度(du),使善日(ri)兴,恶日(ri)绝(jue)灭。
书者,但通文书三(san)道(dao)行书也。君(jun)宜善(shan)(shan)开导(dao)(dao)(dao)其(qi)下(xia),为(wei)作(zuo)明(ming)令示敕(chi),教使(shi)民各居其(qi)处而上书,悉道(dao)其(qi)所闻(wen)善(shan)(shan)恶(e)。因却行亦(yi)可(ke)但寄便足(zu),亦(yi)可(ke)寄商车载来,亦(yi)可(ke)善(shan)(shan)自(zi)明(ming)姓字到,为(wei)法如此,则天(tian)下(xia)善(shan)(shan)恶(e)毕见矣。君(jun)导(dao)(dao)(dao)天(tian)气而下(xia)通,臣导(dao)(dao)(dao)地(di)气而上通,民导(dao)(dao)(dao)中和气而上通。真人(ren)传书,付有(you)德之君(jun),审而聆吾(wu)文言,立平立乐,灾异除,不(bu)失(shi)铢分也。吾(wu)书敬受(shou)于(yu)天(tian)法,不(bu)但空陈伪言也。天(tian)诛(zhu)杀(sha)吾(wu),子(zi)亦(yi)知是(shi)谪重(zhong)邪?”“唯唯。”
“欲得吾书(shu)信(xin)(xin),得即效(xiao)司之(zhi)(zhi),与(yu)(yu)天(tian)(tian)地立(li)响(xiang)(xiang)相(xiang)应,是(shi)吾文信(xin)(xin)也(ye)。以(yi)(yi)此大明(ming)(ming)(ming)效(xiao)证,可毋怀狐疑(yi)。夫治(zhi)国之(zhi)(zhi)道,乐得天(tian)(tian)心(xin)自安者(zhe),但行此,效(xiao)与(yu)(yu)天(tian)(tian)响(xiang)(xiang)相(xiang)应,即天(tian)(tian)与(yu)(yu)人(ren)(ren)谈之(zhi)(zhi)明(ming)(ming)(ming)券也(ye)。吾但见真(zhen)人(ren)(ren)常乐助(zhu)有德之(zhi)(zhi)君(jun),欲报天(tian)(tian)重功,故一二言之(zhi)(zhi)耳(er)。吾知其失,在(zai)此闭不(bu)通(tong)。□□得书(shu),君(jun)为(wei)制作明(ming)(ming)(ming)教善(shan)(shan)令(ling),言从今(jin)以(yi)(yi)往(wang),吏(li)民(min)宜各居其处,力(li)上书(shu),悉道善(shan)(shan)恶,以(yi)(yi)明(ming)(ming)(ming)帝王治(zhi),以(yi)(yi)通(tong)天(tian)(tian)气,勿得相(xiang)止(zhi),止(zhi)者(zhe)坐其事(shi)三年。独上书(shu)尽信(xin)(xin)无欺(qi)文者(zhe),言且召而仕(shi)之(zhi)(zhi)。其仕(shi)之(zhi)(zhi)云(yun)何?各问其才能(neng)所(suo)长,以(yi)(yi)筋力(li)所(suo)及(ji)署(shu)其职。何必署(shu)其筋力(li)所(suo)能(neng)及(ji)乎?天(tian)(tian)之(zhi)(zhi)事(shi)人(ren)(ren),各因其能(neng);不(bu)因其才能(neng),名(ming)为(wei)故冤人(ren)(ren),则复为(wei)结气增灾。所(suo)以(yi)(yi)然者(zhe),人(ren)(ren)所(suo)不(bu)及(ji),虽生(sheng)之(zhi)(zhi)死,犹不(bu)能(neng)为(wei)也(ye)。
今(jin)人(ren)所乐,极(ji)乐得善物金玉也(ye)。今(jin)使明(ming)君(jun)有(you)教,言人(ren)有(you)能(neng)抚手尽(jin)得天(tian)下(xia)县(xian)官金银奇伪之物,不以过汝,尽(jin)以与汝,其(qi)(qi)人(ren)极(ji)乐得之也(ye),力(li)而不及(ji)物,系其(qi)(qi)两手弊尽(jin)之,犹不能(neng)致也(ye)。今(jin)为人(ren)父母(mu)君(jun),将署(shu)(shu)臣(chen)子之职(zhi),不以其(qi)(qi)所长,正交杀之,犹不能(neng)理其(qi)(qi)职(zhi)事(shi),但空乱其(qi)(qi)官职(zhi),愁苦其(qi)(qi)民耳。官职(zhi)乱,民臣(chen)愁,则复仰(yang)呼天(tian),自言冤,上动天(tian),复增灾(zai)怪。故古圣贤欲(yu)得天(tian)心,重慎署(shu)(shu)置(zhi),皆得人(ren)心,故能(neng)称天(tian)心也(ye)。
其(qi)(qi)称(cheng)(cheng)天(tian)(tian)心(xin)云(yun)何?行之得应,其(qi)(qi)民吏日(ri)善(shan)且(qie)信(xin)忠(zhong),是其(qi)(qi)效也(ye);则(ze)迁之以时,是助国得天(tian)(tian)心(xin)之人也(ye)。或但有乐(le)一旦贪名得官,其(qi)(qi)行无效,不(bu)称(cheng)(cheng)天(tian)(tian)心(xin)无应者。夫帝王乃承天(tian)(tian)心(xin)而治,一当称(cheng)(cheng)天(tian)(tian)心(xin),不(bu)称(cheng)(cheng)天(tian)(tian)心(xin)为过(guo),故其(qi)(qi)治无善(shan)放应,当退使思过(guo)。如此,则(ze)天(tian)(tian)已喜,而天(tian)(tian)下莫不(bu)尽(jin)忠(zhong)信(xin),尽(jin)其(qi)(qi)能(neng)力者也(ye)。幽隐远方(fang)闻之,无藏其(qi)(qi)能(neng)者也(ye)。
其上书(shu)急者(zhe),人(ren)(ren)命至重,不可(ke)须(xu)(xu)(xu)臾(yu)。人(ren)(ren)且(qie)复啼呼冤,今复结增怪变,疾解报之(zhi)。其事可(ke)忍者(zhe)须(xu)(xu)(xu)秋冬(dong)。”“何必须(xu)(xu)(xu)秋冬(dong)乎?”“然,秋者(zhe)物(wu)毕(bi)成,冬(dong)者(zhe)物(wu)毕(bi)藏,天(tian)(tian)气定也。物(wu)以(yi)(yi)(yi)仲秋八(ba)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)成熟,其实(shi)核可(ke)分别(bie),故(gu)(gu)当(dang)顺天(tian)(tian)地(di)(di)之(zhi)法(fa)(fa),始(shi)以(yi)(yi)(yi)八(ba)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)分别(bie)视(shi)之(zhi)。九(jiu)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)者(zhe),天(tian)(tian)气之(zhi)究(jiu)(jiu)竟(jing)也,物(wu)到九(jiu)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)尽欲死,故(gu)(gu)当(dang)九(jiu)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)究(jiu)(jiu)竟(jing)读视(shi)之(zhi),观其善恶多少。十者(zhe),数之(zhi)终也,故(gu)(gu)物(wu)至十月(yue)(yue)(yue)(yue)(yue)(yue)(yue)而(er)反(fan)初。天(tian)(tian)正(zheng)(zheng)以(yi)(yi)(yi)八(ba)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)为(wei)十月(yue)(yue)(yue)(yue)(yue)(yue)(yue),故(gu)(gu)物(wu)毕(bi)成;地(di)(di)正(zheng)(zheng)以(yi)(yi)(yi)九(jiu)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)为(wei)十月(yue)(yue)(yue)(yue)(yue)(yue)(yue),故(gu)(gu)物(wu)毕(bi)老;人(ren)(ren)正(zheng)(zheng)以(yi)(yi)(yi)亥为(wei)十月(yue)(yue)(yue)(yue)(yue)(yue)(yue),故(gu)(gu)物(wu)毕(bi)死。三(san)正(zheng)(zheng)竟(jing)也,物(wu)当(dang)复生,故(gu)(gu)乾在西(xi)北,凡(fan)物(wu)始(shi)核于亥。天(tian)(tian)法(fa)(fa)以(yi)(yi)(yi)八(ba)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)而(er)分别(bie)之(zhi),九(jiu)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)而(er)究(jiu)(jiu)竟(jing)之(zhi),十月(yue)(yue)(yue)(yue)(yue)(yue)(yue)实(shi)核之(zhi),故(gu)(gu)天(tian)(tian)地(di)(di)人(ren)(ren)三(san)统俱终,实(shi)核于亥,故(gu)(gu)十月(yue)(yue)(yue)(yue)(yue)(yue)(yue)而(er)实(shi)核,下付归之(zhi)。所以(yi)(yi)(yi)然者(zhe),此八(ba)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)、九(jiu)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)、十月(yue)(yue)(yue)(yue)(yue)(yue)(yue)三(san)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)也,天(tian)(tian)地(di)(di)人(ren)(ren)正(zheng)(zheng)俱毕(bi)竟(jing),当(dang)复反(fan)始(shi)。
不实不核,不得其(qi)意,天(tian)地且不悦喜,其(qi)灾不除,复(fu)害来年,故八月而分别视(shi)之(zhi),九月而究(jiu)竟之(zhi),十月而实核,下(xia)(xia)付归之(zhi),令(ling)使吏(li)民(min)悉(xi)得更思(si)过失,不敢(gan)复(fu)为也(ye),来年吏(li)民(min)更谨,凡(fan)物悉(xi)善矣(yi)。不归使思(si)过,固(gu)固(gu)民(min)臣居下(xia)(xia)失政(zheng)令(ling),不自知有过,其(qi)心不易(yi)(yi),天(tian)道固(gu)固(gu)恶不易(yi)(yi)矣(yi),故当付归之(zhi)也(ye)。
真(zhen)人(ren)欲知其效,今年所付归(gui),因书一(yi)(yi)(yi)通自置(zhi)之亦教吏(li)民自记(ji)一(yi)(yi)(yi)通置(zhi)之。视善(shan)(shan)恶多少,名为(wei)天券;来年付归(gui),复(fu)置(zhi)一(yi)(yi)(yi)通,视善(shan)(shan)恶多少;来年复(fu)付归(gui),置(zhi)一(yi)(yi)(yi)通,视善(shan)(shan)恶多少,下(xia)疏与(yu)上所记(ji)置(zhi),当繇(zhou)相应,名为(wei)天征合(he)符。
令(ling)(ling)吏民更(geng)易(yi)(yi)(yi)心(xin)为(wei)善(shan),得天(tian)(tian)(tian)意,所(suo)上(shang)当多善(shan);若令(ling)(ling)大(da)易(yi)(yi)(yi),当大(da)善(shan);若令(ling)(ling)固固无变不(bu)易(yi)(yi)(yi),所(suo)上(shang)固固;如令(ling)(ling)为(wei)恶不(bu)止,所(suo)上(shang)当益恶;吏民大(da)欺忿(fen)天(tian)(tian)(tian),所(suo)上(shang)当大(da)恶增剧(ju),故(gu)是天(tian)(tian)(tian)洞明(ming)照心(xin)之(zhi)镜也(ye)(ye),不(bu)失(shi)铢分,以明(ming)吏民治行。夫天(tian)(tian)(tian)地比若影响,随人可为(wei),不(bu)脱也(ye)(ye)。真人幸有善(shan)意,努力卒之(zhi)慎(shen)之(zhi)。子虽来问此,若无事无益天(tian)(tian)(tian),内默(mo)视子,口可言。”
“以何明之(zhi)(zhi)?”“以言(yan)也(ye)。夫人言(yan)事(shi),辞详善(shan),人即(ji)报(bao)之(zhi)(zhi)以善(shan),响(xiang)亦应(ying)之(zhi)(zhi)以善(shan);其(qi)言(yan)凶(xiong)恶不祥,人亦报(bao)之(zhi)(zhi)以恶,响(xiang)亦应(ying)之(zhi)(zhi)以恶也(ye)。凡事(shi)相(xiang)应(ying)和者(zhe),悉天使之(zhi)(zhi)也(ye)。子宁(ning)解耶?”“唯唯。”
“夫天乃(nai)高且远、尊(zun)严(yan),安可事事自下(xia),与人言(yan)语乎?故其(qi)法皆以自然应和之也。子心今开不?”“唯唯,已解(jie)。愿及天师,复(fu)假一言(yan)。”“行道之。”
“中古皇无文,不(bu)三(san)相通,以何能安之乎?”“善哉!子之言(yan)也(ye)。天运使其时人(ren)直(zhi)质(zhi)朴,其人(ren)皆(jie)怀道而信,又专一(yi)(yi),但流言(yan)相通,人(ren)人(ren)各欲至(zhi)诚信,思称天心,乃无一(yi)(yi)相欺者也(ye)。故(gu)君臣民三(san),并力同心相通,故(gu)能相治也(ye)。如使不(bu)同心为一(yi)(yi)家,即乱矣。
今(jin)者(zhe)承负,而文书众多,更(geng)文相欺,尚为浮(fu)华,贤(xian)儒俱迷,共失天(tian)(tian)心(xin)。天(tian)(tian)既(ji)生文,不可复流言(yan)也,但当(dang)实核,得其(qi)实,三相通,即(ji)天(tian)(tian)气平矣(yi)。
天(tian)法者(zhe),或(huo)亿(yi)或(huo)万,时(shi)时(shi)不同(tong),治(zhi)各自异(yi),术各不同(tong)也(ye)。今者(zhe)太平气且至,当(dang)实文(wen)本元正(zheng)字,乃且得(de)天(tian)心意也(ye)。子不能分别(bie)天(tian)地立事以来,其治(zhi)亿(yi)端,行其事,悉(xi)得(de)天(tian)应者(zhe)是(shi)(shi)也(ye);不得(de)天(tian)应者(zhe),非也(ye),是(shi)(shi)即其大(da)明天(tian)券征验效也(ye)。宁解(jie)耶(ye)?”“唯唯。”
“行去,勿(wu)得(de)复(fu)问(wen)(wen)。今非不(bu)能为子悉记(ji)(ji)天(tian)(tian)地(di)事(shi)立以(yi)来、事(shi)事(shi)分别、解天(tian)(tian)下文字也,但益文难胜记(ji)(ji),不(bu)可(ke)为才用,无(wu)益于王治,故但悉指授要道而言。夫治不(bu)理(li)本,由天(tian)(tian)文耳,是天(tian)(tian)地(di)大病所(suo)疾也,古时(shi)贤圣所(suo)共憎恶(e)也。故道为有德君出,不(bu)敢作文,皆(jie)使(shi)还(hai)守(shou)实(shi),求(qiu)其根,保其元(yuan),乃天(tian)(tian)道可(ke)理(li),国自安。真人虽好问(wen)(wen),忽(hu)复(fu)令益文也,去思(si)之。”“唯(wei)唯(wei)。”
右(you)包裹(guo)元(yuan)气(qi)自然天(tian)地凡(fan)事三合相通并力同心天(tian)明券和皇平(ping)治法
◎急学真法第六十六
“真(zhen)人前,今良和气且(qie)俱至人但当(dang)游(you),而无职事,当(dang)以何明其心而正其意(yi),常使其忽然(ran)忘为邪恶,而日(ri)好(hao)为善(shan)(shan),不(bu)知置?令帝王(wang)垂拱而无可治,上(shang)善(shan)(shan)之人满(man)其朝(chao),忠信孝子皆(jie)毕备(bei),当(dang)以何致之乎(hu)?真(zhen)人有(you)天(tian)性好(hao)善(shan)(shan)之心,常汲汲忧(you)天(tian)道,宜自精,具陈(chen)说之。”“然(ran),但当(dang)急(ji)学(xue)之以真(zhen)道、真(zhen)德、真(zhen)仁(ren)耳。”
“何以(yi)当学以(yi)真道(dao)哉?”“然,道(dao)乃能(neng)导化无前,好生(sheng)无辈量(liang)。夫(fu)有(you)真道(dao),乃上善之(zhi)名字;夫(fu)无道(dao)者,乃最恶衰凋凶(xiong)、犯死丧之(zhi)名称也(ye)。”
“真人此(ci)今但说真,善哉!吾无以(yi)加之(zhi)。何(he)以(yi)当学之(zhi)以(yi)真德?”“夫人有真德,乃(nai)能包养无极之(zhi)名字;夫无德者(zhe),乃(nai)最劣弱困穷小人之(zhi)名字也。”
“善哉!真(zhen)人之(zhi)(zhi)(zhi)言,吾(wu)复无以加之(zhi)(zhi)(zhi)也,真(zhen)真(zhen)是也,何以当学之(zhi)(zhi)(zhi)以仁道也?”“仁者,乃能恩爱,无不包及,但乐施与(yu)无穷极(ji)之(zhi)(zhi)(zhi)名字;夫(fu)不仁之(zhi)(zhi)(zhi)人,乃好德(de)反,恶典与(yu),是乃大(da)贪鄙之(zhi)(zhi)(zhi)名称(cheng),与(yu)禽兽同志,无可以自别(bie)异也。”
“善哉(zai)!真(zhen)人之言(yan),吾复无(wu)以加(jia)此也(ye)。今真(zhen)人说三事(shi),吾无(wu)以加(jia)此也(ye)。今人当(dang)学(xue)为善邪?不当(dang)邪?”“当(dang)力学(xue)为善。”“夫为善,亦岂有名称字不邪?”“小子(zi)不及,唯师(shi)开示之。”
“然(ran),夫为(wei)(wei)善(shan)(shan)者,乃事合天(tian)心(xin),不(bu)逆(ni)人(ren)意,名为(wei)(wei)善(shan)(shan)。善(shan)(shan)者,乃绝(jue)洞无上(shang),与道同称,天(tian)之(zhi)(zhi)(zhi)(zhi)所爱,地之(zhi)(zhi)(zhi)(zhi)所养,帝王所当(dang)急,仕(shi)人(ren)君所当(dang)与同心(xin)并力也。夫恶者,事逆(ni)天(tian)心(xin),常伤(shang)人(ren)意,好反(fan)天(tian)道,不(bu)顺四时,令神?所憎,人(ren)所不(bu)欲见,父母之(zhi)(zhi)(zhi)(zhi)大(da)害,君子(zi)所得愁(chou)苦(ku)也,最天(tian)下绝(jue)凋(diao)凶败之(zhi)(zhi)(zhi)(zhi)名字也。故(gu)人(ren)之(zhi)(zhi)(zhi)(zhi)行,失吉辄入凶,离(li)凶则入吉;一(yi)吉一(yi)凶,一(yi)善(shan)(shan)一(yi)恶,为(wei)(wei)不(bu)纯谨之(zhi)(zhi)(zhi)(zhi)徒,子(zi)宁知(zhi)之(zhi)(zhi)(zhi)(zhi)?”“唯(wei)唯(wei)。”
“令于(yu)真人(ren)(ren)(ren)意,凡人(ren)(ren)(ren)之(zhi)(zhi)行,当(dang)云何哉?”“然(ran),人(ren)(ren)(ren)今不(bu)(bu)(bu)力(li)学道,辄(zhe)(zhe)为无(wu)(wu)可(ke)知道,辄(zhe)(zhe)名无(wu)(wu)道之(zhi)(zhi)人(ren)(ren)(ren)。夫(fu)无(wu)(wu)道之(zhi)(zhi)人(ren)(ren)(ren),人(ren)(ren)(ren)最为恶凶(xiong)人(ren)(ren)(ren)也。今不(bu)(bu)(bu)力(li)学德,辄(zhe)(zhe)为无(wu)(wu)可(ke)知德,夫(fu)无(wu)(wu)德而好害伤之(zhi)(zhi)人(ren)(ren)(ren),乃(nai)(nai)凶(xiong)败之(zhi)(zhi)符(fu)也。今人(ren)(ren)(ren)不(bu)(bu)(bu)力(li)学仁(ren),已不(bu)(bu)(bu)仁(ren)矣,夫(fu)不(bu)(bu)(bu)仁(ren)之(zhi)(zhi)人(ren)(ren)(ren),乃(nai)(nai)与(yu)禽(qin)兽同(tong)(tong)路。人(ren)(ren)(ren)与(yu)禽(qin)兽同(tong)(tong)心,愈于(yu)死少耳。今人(ren)(ren)(ren)不(bu)(bu)(bu)旦夕力(li)学善,失善即入(ru)恶,夫(fu)恶乃(nai)(nai)死凶(xiong)之(zhi)(zhi)处,故凡人(ren)(ren)(ren)不(bu)(bu)(bu)力(li)学吉,辄(zhe)(zhe)乃(nai)(nai)入(ru)凶(xiong)。夫(fu)凶(xiong),乃(nai)(nai)天下恶名称。”
“善(shan)哉(zai),子已长入真(zhen)(zhen)(zhen)道(dao),不(bu)(bu)复还(hai)反恶矣。今(jin)真(zhen)(zhen)(zhen)人(ren)久怀(huai)智而(er)作愚,何哉(zai)?”“不(bu)(bu)敢(gan)。”“行,子幸有能,极(ji)陈子所(suo)言,吾甚喜之(zhi)(zhi),今(jin)能极(ji)于此。子曾(ceng)但见吾言说,反中弃而(er)止耶?”“不(bu)(bu)敢(gan)也。见师比(bi)敕使(shi)说,适意有所(suo)不(bu)(bu)及,不(bu)(bu)敢(gan)悉言之(zhi)(zhi)。”“善(shan)哉(zai)子之(zhi)(zhi)言,常(chang)大(da)谦。”“今(jin)能极(ji)意真(zhen)(zhen)(zhen)门,唯天师录示(shi)所(suo)不(bu)(bu)及。”
“然,子向所言悉是也。是故古(gu)者大(da)圣三皇,常自旦夕力学(xue)真(zhen)(zhen)道(dao)(dao),见不(bu)(bu)好学(xue)真(zhen)(zhen)道(dao)(dao)者,名为无道(dao)(dao)之(zhi)(zhi)(zhi)人。夫无道(dao)(dao)之(zhi)(zhi)(zhi)人。其行无数,天之(zhi)(zhi)(zhi)大(da)重怨(yuan)。夫无道(dao)(dao)之(zhi)(zhi)(zhi)人,本天不(bu)(bu)欲覆盖,地不(bu)(bu)欲载(zai)也,神(shen)灵精鬼(gui)所不(bu)(bu)欲佑(you),天下所共(gong)苦也。圣人贤者君子,乃大(da)疾无道(dao)(dao)之(zhi)(zhi)(zhi)人,故古(gu)者上皇之(zhi)(zhi)(zhi)时,人皆学(xue)清静,深知天地之(zhi)(zhi)(zhi)至(zhi)情,故悉学(xue)真(zhen)(zhen)道(dao)(dao),乃后得天心地意。
人不(bu)力学(xue)德(de)(de),名为(wei)(wei)(wei)无德(de)(de)之(zhi)人。夫无德(de)(de)之(zhi)人,天不(bu)爱,地不(bu)喜。人不(bu)欲(yu)亲近之(zhi)。其行常行事(shi)不(bu)为(wei)(wei)(wei)德(de)(de),乃为(wei)(wei)(wei)王(wang)者致(zhi)(zhi)害(hai),为(wei)(wei)(wei)君(jun)子致(zhi)(zhi)灾,鬼神承(cheng)天教,不(bu)久(jiu)与(yu)为(wei)(wei)(wei)治。是故古(gu)者贤圣大儒,见(jian)无德(de)(de)之(zhi)人,不(bu)与(yu)其通言(yan)语也(ye)。
不力(li)旦(dan)夕学仁,即且忽事(shi)为(wei)不仁。夫不仁之(zhi)人,言即逆(ni)于(yu)凡事(shi),伤人心,不合天(tian)意,反与禽兽相似,故古者圣贤不与其同路也。
今人不(bu)事(shi)师,力学善,即且(qie)愚暗,不(bu)知(zhi)为(wei)(wei)善也,反且(qie)恣其(qi)无知(zhi)之(zhi)心(xin),轻(qing)为(wei)(wei)恶(e)(e)。夫恶(e)(e)人,下愚蔽暗之(zhi)人,其(qi)行(xing)乃(nai)不(bu)顺天地(di)之(zhi)道,尚为(wei)(wei)君子得事(shi),戮其(qi)父母(mu),愁(chou)其(qi)宗亲,为(wei)(wei)行(xing)无法(fa),鬼神承天心(xin)为(wei)(wei)使,不(bu)喜之(zhi)。为(wei)(wei)害(hai)甚处(chu)三,法(fa)所(suo)当诛(zhu)。古者(zhe)圣贤以为(wei)(wei)大怨,故古者(zhe)悉自实核其(qi)学问(wen)也,合(he)(he)于(yu)天心(xin),事(shi)入道德仁善而已(yi),行(xing)要当合(he)(he)天地(di)之(zhi)心(xin),不(bu)以浮华言事(shi)。所(suo)以然者(zhe),且(qie)失天法(fa),失之(zhi)即入凶绝短(duan)命矣(yi),或害(hai)后世。
天(tian)(tian)道(dao)(dao)不(bu)(bu)(bu)(bu)误,有格法,夫不(bu)(bu)(bu)(bu)力学大(da)吉之道(dao)(dao),反(fan)事者(zhe)(zhe),轻忽自(zi)易,必且入凶。夫凶者(zhe)(zhe),乃天(tian)(tian)地人万物(wu)所疾恶,不(bu)(bu)(bu)(bu)可久(jiu)存,是大(da)患之本(ben),祸之门户,过而(er)陷其(qi)中便死,不(bu)(bu)(bu)(bu)得还悔(hui)过反(fan)故也。天(tian)(tian)下(xia)莫(mo)不(bu)(bu)(bu)(bu)共(gong)知(zhi)之,而(er)下(xia)士大(da)愚(yu),常共(gong)笑道(dao)(dao),不(bu)(bu)(bu)(bu)知(zhi)守道(dao)(dao),早避凶害,传(chuan)传(chuan)为愚(yu),更相承负,后生愚(yu)暗,复(fu)剧于(yu)前(qian),故真道(dao)(dao)闭而(er)不(bu)(bu)(bu)(bu)通(tong),令人各自(zi)轻忽,不(bu)(bu)(bu)(bu)能穷竟其(qi)天(tian)(tian)年。其(qi)大(da)咎过,乃由(you)此(ci)也。真人见(jian)吾书,宜(yi)深计(ji)之,慎无闭藏,以付(fu)贤柔(rou)明,使(shi)其(qi)觉悟(wu)。
是(shi)故古道(dao)(dao)乃承天之心,顺地(di)之意(yi),有上古大真道(dao)(dao)法,故常教其(qi)学(xue)(xue)道(dao)(dao),学(xue)(xue)德,学(xue)(xue)寿,学(xue)(xue)善,学(xue)(xue)谨,学(xue)(xue)吉,学(xue)(xue)古,学(xue)(xue)平,学(xue)(xue)长生。所(suo)以尽陈善者(zhe),天之为(wei)法,乃常开道(dao)(dao)门;地(di)之为(wei)法,常开德户;古之圣(sheng)贤为(wei)法,常开仁(ren)路。
故古者圣贤,与天同心,与地(di)合意(yi)(yi),共长生(sheng)养万二千物,常以道德(de)仁意(yi)(yi)传之(zhi)(zhi)(zhi),万物可兴也;如以凶恶意(yi)(yi)传之(zhi)(zhi)(zhi),凡物日(ri)衰(shuai)少。故有道德(de)仁之(zhi)(zhi)(zhi)处,其(qi)人日(ri)多而好善(shan);无(wu)道德(de)仁之(zhi)(zhi)(zhi)处,其(qi)人日(ri)衰(shuai)少,其(qi)治日(ri)贫苦,此天地(di)之(zhi)(zhi)(zhi)格(ge)悬法。
夫(fu)(fu)有至道、明(ming)(ming)德、仁(ren)善之心,乃(nai)上与天(tian)(tian)星历相应,神灵以(yi)明(ming)(ming)其行,故古(gu)者(zhe)圣贤,常(chang)思为(wei)(wei)善无极,力尽乃(nai)以(yi)不(bu)(bu)敢有恶,念凶路(lu)也(ye)。夫(fu)(fu)下愚之人(ren),其心常(chang)闭塞,实无知(zhi)(zhi),不(bu)(bu)可复妄假之以(yi)凶衰之恶路(lu)也(ye)。不(bu)(bu)自知(zhi)(zhi)大失天(tian)(tian)道,相随(sui)为(wei)(wei)恶,以(yi)为(wei)(wei)常(chang)习(xi)俗,不(bu)(bu)能自退(tui)还也(ye)。是以(yi)吾上敬(jing)受(shou)天(tian)(tian)书教敕,承顺天(tian)(tian)心开(kai)辟之,大开(kai)上古(gu)太平之路(lu),令(ling)使人(ren)乐为(wei)(wei)善者(zhe),不(bu)(bu)复知(zhi)(zhi)为(wei)(wei)恶之术。
天下之人(ren),其(qi)志(zhi)(zhi)也(ye)常高,而(er)(er)其(qi)所成者(zhe)(zhe)反常下,不(bu)能(neng)(neng)应其(qi)本(ben)所志(zhi)(zhi)念也(ye)。故(gu)夫(fu)上士(shi),忿(fen)然恶死乐生,往学仙,勤能(neng)(neng)得(de)寿耳(er),此上士(shi),是(shi)尚第一有志(zhi)(zhi)者(zhe)(zhe)也(ye);中士(shi)有志(zhi)(zhi),疾其(qi)先人(ren)夭死,忿(fen)然往求道学寿,勤而(er)(er)竟其(qi)天年耳(er),是(shi)其(qi)第一坚志(zhi)(zhi)士(shi)也(ye);其(qi)次疾病(bing)(bing)多而(er)(er)不(bu)得(de)常平平,忿(fen)然往学可(ke)以止(zhi)之者(zhe)(zhe),勤能(neng)(neng)得(de)复其(qi)故(gu);已(yi)(yi)小困于病(bing)(bing),病(bing)(bing)乃学,想能(neng)(neng)禁止(zhi)之,已(yi)(yi)大(da)(da)病(bing)(bing)矣;其(qi)次大(da)(da)病(bing)(bing)剧,乃求索道术可(ke)以自(zi)(zi)救者(zhe)(zhe),已(yi)(yi)死矣。是(shi)故(gu)吾书教(jiao)学人(ren),乃以天长寿之法(fa),旦夕自(zi)(zi)力为(wei)之,才得(de)且(qie)平平耳(er)。如以平平之法(fa)学,凡人(ren)已(yi)(yi)入凶矣。
愚(yu)者不(bu)知,天下凡人(ren)其本志所为(wei)(wei),常念(nian)善(shan)高已(yi)者,不(bu)能(neng)应(ying)其所志。故为(wei)(wei)其高举之(zhi),上(shang)(shang)极于仙,即才(cai)得(de)(de)保(bao)其天年耳。夫大(da)贤者志十得(de)(de)十,必与(yu)吾道书(shu)相(xiang)应(ying);中贤者志十,或中止更懈(xie),才(cai)得(de)(de)五;小(xiao)人(ren)朝志之(zhi),暮忘其所言。故大(da)高举者,乐使(shi)其上(shang)(shang)中下各得(de)(de)其心(xin)所志念(nian)。
今下古(gu)人(ren)大愚,去真道(dao)远(yuan),力学以(yi)天正文(wen)法,才(cai)不(bu)陷于伪欺耳;学以(yi)平(ping)(ping)平(ping)(ping)之(zhi)(zhi)文(wen),已大欺矣(yi)(yi);学以(yi)习文(wen)好言(yan),大伪奸猾已起矣(yi)(yi)。天以(yi)帝王为(wei)子(zi),恶(e)下欺上,夫人(ren)行下多(duo)邪伪,即上道(dao)德仁君(jun)无所信(xin),下民(min)人(ren)无所附归(gui)其(qi)命。夫力旦夕教学以(yi)真道(dao)耳。力学以(yi)善道(dao),才(cai)得平(ping)(ping)平(ping)(ping)之(zhi)(zhi)道(dao)也;力学以(yi)平(ping)(ping)平(ping)(ping)之(zhi)(zhi)道(dao),已入浮华矣(yi)(yi);入浮华,凡(fan)(fan)人(ren)大迷惑(huo)穷困(kun)矣(yi)(yi),便成(cheng)大凶(xiong)大恶(e)之(zhi)(zhi)路,帝王为(wei)愁苦,人(ren)不(bu)可治。真人(ren)欲(yu)知是信(xin),比若(ruo)人(ren)家慈父母,日教其(qi)子(zi)为(wei)善,自苦绝(jue)衣(yi)食(shi)养之(zhi)(zhi)老,尚固(gu)固(gu)为(wei)恶(e),何况凡(fan)(fan)人(ren)乃相示教以(yi)浮华之(zhi)(zhi)文(wen)哉!
以吾(wu)书(shu)不信也(ye),使凡(fan)人(ren)见吾(wu)书(shu)者(zhe),各(ge)自思(si)所失。中古以来,有(you)善(shan)道者(zhe)皆相教(jiao)闭藏,不肯传与其弟子,反以浮华(hua)伪(wei)文教(jiao)之(zhi)。为是积久(jiu),故(gu)天(tian)(tian)道今独以大(da)乱矣(yi),天(tian)(tian)地灾怪,万(wan)类不空(kong)也(ye)。贤儒宜(yi)各(ge)深思(si)□□。然吾(wu)今虽不旦夕(xi)与俗人(ren)同处,昭然已知之(zhi)矣(yi)。天(tian)(tian)下大(da)疾苦之(zhi),故(gu)使吾(wu)出此文以告属之(zhi),吾(wu)不空(kong)也(ye)。真(zhen)人(ren)实宜(yi)重慎之(zhi),且(qie)(qie)有(you)天(tian)(tian)谪。”“唯(wei)唯(wei),不敢也(ye)。每见天(tian)(tian)师言,常(chang)骇栗。”“子之(zhi)言是也(ye),即天(tian)(tian)且(qie)(qie)大(da)悦大(da)喜,不害(hai)子也(ye)。”“唯(wei)唯(wei)。”
“凡(fan)人(ren)虽力旦夕(xi)学(xue)(xue)(xue)(xue)(xue)(xue),敕教以(yi)真(zhen)(zhen)德(de)(de)(de),尚(shang)才(cai)(cai)得(de)平(ping)平(ping)之(zhi)(zhi)德(de)(de)(de)耳(er);学(xue)(xue)(xue)(xue)(xue)(xue)以(yi)平(ping)平(ping)之(zhi)(zhi)德(de)(de)(de),已(yi)入邪伪德(de)(de)(de)矣(yi);学(xue)(xue)(xue)(xue)(xue)(xue)以(yi)邪伪德(de)(de)(de),愚(yu)人(ren)已(yi)无(wu)(wu)(wu)复(fu)数矣(yi)。无(wu)(wu)(wu)有(you)(you)真(zhen)(zhen)德(de)(de)(de),恣(zi)心而行,此纯君子(zi)之(zhi)(zhi)贼。力学(xue)(xue)(xue)(xue)(xue)(xue)以(yi)上(shang)仁(ren)(ren),才(cai)(cai)得(de)成中(zhong)仁(ren)(ren)耳(er);力学(xue)(xue)(xue)(xue)(xue)(xue)以(yi)中(zhong)仁(ren)(ren),其行才(cai)(cai)平(ping)平(ping),无(wu)(wu)(wu)有(you)(you)仁(ren)(ren)也;学(xue)(xue)(xue)(xue)(xue)(xue)以(yi)不(bu)仁(ren)(ren),愚(yu)人(ren)已(yi)成盗贼矣(yi),不(bu)自知(zhi)杀伤,无(wu)(wu)(wu)复(fu)数。恣(zi)意而行,不(bu)用道理(li),是正天(tian)怨地咎,人(ren)之(zhi)(zhi)大(da)(da)贼。力旦夕(xi)学(xue)(xue)(xue)(xue)(xue)(xue)以(yi)大(da)(da)吉(ji)(ji)(ji)之(zhi)(zhi)道,才(cai)(cai)得(de)中(zhong)吉(ji)(ji)(ji)耳(er),学(xue)(xue)(xue)(xue)(xue)(xue)以(yi)中(zhong)吉(ji)(ji)(ji),才(cai)(cai)得(de)小(xiao)吉(ji)(ji)(ji)耳(er);学(xue)(xue)(xue)(xue)(xue)(xue)以(yi)小(xiao)吉(ji)(ji)(ji),此已(yi)入凶道矣(yi);学(xue)(xue)(xue)(xue)(xue)(xue)以(yi)凶道,已(yi)不(bu)复(fu)救矣(yi)。俱(ju)大(da)(da)暗昧无(wu)(wu)(wu)一知(zhi),见天(tian)道言(yan)其不(bu)真(zhen)(zhen),但欺罔,纯信其愚(yu)心妄言(yan),上(shang)千天(tian)文(wen),下乱地理(li),为百姓害(hai)灾。是故(gu)吾(wu)道书(shu)学(xue)(xue)(xue)(xue)(xue)(xue)凡(fan)人(ren)也,乃大(da)(da)学(xue)(xue)(xue)(xue)(xue)(xue)之(zhi)(zhi),使其上(shang)列真(zhen)(zhen)仙(xian);如(ru)不(bu)能及(ji)真(zhen)(zhen)仙(xian),可(ke)得(de)平(ping)安(an),不(bu)为有(you)(you)德(de)(de)(de)之(zhi)(zhi)君忧。真(zhen)(zhen)人(ren)宜(yi)深思惟吾(wu)言(yan),勿(wu)复(fu)反怪之(zhi)(zhi)。”“唯(wei)唯(wei)。”
“今吾(wu)乃为天(tian)(tian)谈,当悉解天(tian)(tian)地开辟以来承负之(zhi)责。不能大(da)张(zhang)之(zhi)以上(shang)大(da)道大(da)德(de)之(zhi)法、上(shang)寿之(zhi)术、上(shang)善之(zhi)路(lu),人失诸(zhu)暗昧,诚久信其(qi)愚蔽之(zhi)心(xin),人会为恶,不可禁止(zhi),犹(you)复不能解其(qi)承负天(tian)(tian)地之(zhi)谪过。真(zhen)人宁晓吾(wu)言耶?”“唯唯。”
“夫圣贤高士,见(jian)文书而学,必与吾(wu)书本相(xiang)应,不失(shi)丝发之间;中士意半达,必得其半;下(xia)士自力,勤能不失(shi)法。所以大(da)举天(tian)民凡人(ren)者,乐(le)其上下(xia)中无失(shi)法者,皆(jie)得正道,各(ge)自爱,不敢轻(qing)事为大(da)忧。
上士得吾道,学之不止,可为国之良臣,久久得其要意,可以度世,不复争讼事视权也。中士学吾道,可以为良善小臣,可以竟其天年。小人学吾道,可以长谨,父慈、母爱、子(zi)孝、兄长(zhang)、弟顺、夫(fu)妇同计,不(bu)相(xiang)贼伤,至死无(wu)怨。魂神居地下(xia),尚复长(zhang),不(bu)复见作(zuo)事,不(bu)见名为(wei)恶,子(zi)无(wu)夭(yao)年戮死者(zhe)也(ye)。