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太平经在线阅读

[移动版] 作者:佚名

 

太平经(18)

◎去浮华诀第七十二

欲得(de)知(zhi)凡道文(wen)、书(shu)经意正(zheng),取一字如一竟。比若甲子者(zhe)何等也,投(tou)于(yu)(yu)(yu)前,使一人主言其本(ben),众(zhong)贤共违而说之(zhi),且有(you)(you)专长于(yu)(yu)(yu)天文(wen)意者(zhe),说而上行,究(jiu)竟于(yu)(yu)(yu)天道;或(huo)有(you)(you)长于(yu)(yu)(yu)地理者(zhe),说而下行,洽究(jiu)于(yu)(yu)(yu)地道;或(huo)复有(you)(you)长于(yu)(yu)(yu)外傍行,究(jiu)竟四方;或(huo)有(you)(you)坐说,究(jiu)于(yu)(yu)(yu)中央;或(huo)有(you)(you)原(yuan)事(shi),长于(yu)(yu)(yu)万物之(zhi)精,究(jiu)于(yu)(yu)(yu)万物;或(huo)有(you)(you)究(jiu)于(yu)(yu)(yu)内,或(huo)有(you)(you)究(jiu)于(yu)(yu)(yu)外,本(ben)末根基华叶皆已见(jian),悉以类象名之(zhi)。书(shu)凡事(shi)之(zhi)至意,天地阴阳之(zhi)文(wen),略(lve)可见(jian)矣。

其头足皆具,上(shang)系下连,物(wu)类有自然,因(yin)共安其意(yi),各(ge)书其辞善者(zhe),集成一(yi)说(shuo)。是以(yi)(yi)圣人欲(yu)得天道之心意(yi),以(yi)(yi)调定(ding)阴阳(yang),而安王者(zhe),使天下平,群神遍悦喜,故取众贤荣(rong)贯中而制以(yi)(yi)为常(chang)法,万世(shi)不(bu)可易也。

今所(suo)以失(shi)天道(dao)意(yi)者(zhe),夫贤(xian)者(zhe)一人之言,知(zhi)适(shi)达一面,明不尽睹,不能用流(liu)六(liu)方(fang),洽究达内外七处。未能源万物(wu)之精,故各异说。令使天书失(shi)本文,乱迷惑(huo)者(zhe),正此也。

凡(fan)事(shi)欲正(zheng)(zheng)之者,各自有本可(ke)穷,阴阳(yang)不(bu)(bu)复(fu)易,皆当如(ru)此(ci)(ci)矣。不(bu)(bu)者,名(ming)为(wei)孤说(shuo)独言;不(bu)(bu)得经意,遂从(cong)一人之言,名(ming)为(wei)偏言。天(tian)地之性,非(fei)圣人不(bu)(bu)能(neng)(neng)独谈通天(tian)意也,故使(shi)说(shuo),内(nei)则(ze)(ze)不(bu)(bu)能(neng)(neng)究于(yu)天(tian)心(xin),出(chu)则(ze)(ze)不(bu)(bu)能(neng)(neng)解天(tian)文明地理,以占覆则(ze)(ze)不(bu)(bu)中,神灵(ling)不(bu)(bu)为(wei)其(qi)(qi)(qi)(qi)使(shi),失(shi)其(qi)(qi)(qi)(qi)正(zheng)(zheng)路,遂从(cong)惑乱(luan),故曰就(jiu)浮(fu)华,不(bu)(bu)得共根基(ji)至意,过在此(ci)(ci),令使(shi)朴者失(shi)其(qi)(qi)(qi)(qi)本也。令天(tian)道失(shi)正(zheng)(zheng),阴阳(yang)内(nei)独为(wei)其(qi)(qi)(qi)(qi)病(bing),乖乱(luan)害气(qi)(qi)数(shu)起,帝王愁苦其(qi)(qi)(qi)(qi)心(xin),不(bu)(bu)能(neng)(neng)禁止,变气(qi)(qi)连作,人民不(bu)(bu)寿,以此(ci)(ci)为(wei)大咎。

贤(xian)明(ming)(ming)共(gong)失天心,又去圣人流久,遂不能得(de)其(qi)(qi)分理(li),此(ci)(ci)名为乱道。所以(yi)然者,经道凡(fan)书记,前后参错,为天地谈。凡(fan)事之头首,神灵(ling)之本(ben)也,故得(de)其(qi)(qi)本(ben)意者,神灵(ling)不复(fu)战怒(nu)而行(xing)(xing)害(hai)人也,则恶气闭藏(zang),盗则断绝;盗贼(zei)止,则夷(yi)狄却降,风雨为其(qi)(qi)时节,是天悦喜(xi)之明(ming)(ming)效(xiao)也。喜(xi)则爱其(qi)(qi)子,是故帝(di)王延命也,泽流其(qi)(qi)人民,则及其(qi)(qi)六(liu)畜禽兽,究达草木(mu);和气俱见(jian),则邪恶气消亡,则正气更明(ming)(ming),是阴(yin)阳自(zi)然之术法,犹比若昼(zhou)日(ri)用事,则夜藏(zang);小(xiao)人逃亡,则君(jun)子行(xing)(xing)。诈思此(ci)(ci)言,此(ci)(ci)言所以(yi)益(yi)命,分明(ming)(ming)阴(yin)阳而说(shuo)神也。

以(yi)(yi)为吾书不(bu)然也,道以(yi)(yi)试成,欲知(zhi)其(qi)得失,今(jin)试书一“本”字(zi)投于前,使(shi)(shi)众贤共违而说之,及其(qi)投意不(bu)同,事解(jie)各异,足以(yi)(yi)知(zhi)一人(ren)之说,其(qi)非明矣,安能理阴阳,使(shi)(shi)王者游而无(wu)事乐乎(hu)哉?

是故(gu)执(zhi)本者少,而(er)(er)说(shuo)者众,则(ze)无(wu)不(bu)穷矣;执(zhi)本者众而(er)(er)说(shuo)者少,日使(shi)道浮且浅,浅而(er)(er)不(bu)止(zhi),因而(er)(er)乱(luan)矣;乱(luan)而(er)(er)不(bu)止(zhi),阴(yin)阳不(bu)善,邪气便起。故(gu)圣王乃(nai)宜重本,君子正(zheng)始也,则(ze)无(wu)不(bu)理矣。不(bu)重尊其(qi)本,不(bu)正(zheng)其(qi)始,则(ze)凡事失(shi)纪,万(wan)物云乱(luan),不(bu)可(ke)复理。精之明之,惑道邪书去(qu)矣。

◎天文记诀第七十三

天地有常法,不失(shi)铢分也(ye)。远近悉(xi)以同(tong)象,气(qi)类相(xiang)应(ying),万不失(shi)一(yi)(yi),名为天文记(ji),名曰天书(shu)。亿(yi)亿(yi)万万、千千百百十(shi)(shi)十(shi)(shi),若十(shi)(shi)二日一(yi)(yi)周子亦(yi)是(shi)也(ye),十(shi)(shi)二岁一(yi)(yi)周子亦(yi)是(shi)也(ye),六十(shi)(shi)岁一(yi)(yi)周子亦(yi)是(shi)也(ye),百二十(shi)(shi)岁一(yi)(yi)周子亦(yi)是(shi)也(ye)。或(huo)亿(yi)子而(er)同(tong),或(huo)万子而(er)同(tong),或(huo)千子而(er)同(tong),或(huo)百子而(er)同(tong),或(huo)十(shi)(shi)子而(er)同(tong),俱如(ru)甲(jia)子也(ye)。

其(qi)(qi)气(qi)异,其(qi)(qi)事异,其(qi)(qi)辞异,其(qi)(qi)歌诗(shi)异,虽(sui)俱甲子(zi),气(qi)实未周(zhou)(zhou),故异也。以(yi)(yi)类(lei)象而(er)呼(hu)之,善(shan)恶(e)同气(qi)、同辞、同事为一周(zhou)(zhou)也。精(jing)考合此,所以(yi)(yi)明(ming)(ming)古,复(fu)知(zhi)(zhi)今(jin)也;所以(yi)(yi)知(zhi)(zhi)今(jin)。反(fan)复(fu)更明(ming)(ming)古也。是所以(yi)(yi)知(zhi)(zhi)天常行也,分明(ming)(ming)洞(dong)达阴阳之理也。

书(shu)辞误,与不(bu)前(qian)后(hou)宜,当以(yi)相(xiang)足,歌音声(sheng)事(shi)事(shi)同(tong),所谓(wei)大周(zhou)、中周(zhou)、小周(zhou)法也(ye)(ye)。得其意,理其事(shi),以(yi)调和(he)阴阳,以(yi)安王(wang)者(zhe),是可(ke)以(yi)效天(tian)常(chang)(chang)法书(shu)也(ye)(ye),比犹若春(chun)秋冬夏,不(bu)复误也(ye)(ye)。今后(hou)生(sheng)皆用命(ming)少(shao),未(wei)(wei)睹一周(zhou),何(he)知大小中有(you)三周(zhou)哉,古常(chang)(chang)神(shen)道乎?故遂(sui)失正路,睹须臾(yu)之间,又未(wei)(wei)通洞古今神(shen)文,遂(sui)从偏辞,自言是也(ye)(ye),正犹春(chun)儿生(sheng)而(er)死,不(bu)睹秋事(shi);夏生(sheng)而(er)终,不(bu)睹冬事(shi)。说者(zhe)当时各见其目前(qian)可(ke)睹者(zhe)□□,故虽(sui)十(shi)辩之,犹不(bu)知也(ye)(ye),内不(bu)然(ran)此(ci)也(ye)(ye)。使天(tian)文不(bu)效者(zhe),正是也(ye)(ye)。

故(gu)(gu)事(shi)不(bu)(bu)空见,时(shi)有(you)理乱之文;道不(bu)(bu)空出,时(shi)运然也(ye)。故(gu)(gu)古(gu)诗人之作,皆天(tian)流气,使其言不(bu)(bu)空也(ye)。是故(gu)(gu)古(gu)者圣贤(xian)帝王,见微(wei)知(zhi)著,因任行其事(shi),顺(shun)其气,遂得天(tian)心意,故(gu)(gu)长吉也(ye);逆(ni)之则水旱气乖忤,流灾积(ji)成(cheng),变怪不(bu)(bu)可(ke)止(zhi),名为灾异。众贤(xian)迷惑,不(bu)(bu)知(zhi)但逆(ni)气、不(bu)(bu)顺(shun)时(shi)务所为也(ye),不(bu)(bu)可(ke)不(bu)(bu)重慎哉!

使天文不(bu)(bu)效者,时(shi)有理乱,道不(bu)(bu)空出。古者帝王(wang)见微(wei)知(zhi)著,因任行其(qi)事,顺其(qi)气,遂得天心意,如长(zhang)吉;逆(ni)之则(ze)水(shui)旱气乖忤,流灾积(ji)成,变(bian)怪不(bu)(bu)可止,名为(wei)灾异。众贤(xian)迷惑,不(bu)(bu)知(zhi)逆(ni)顺之道。

天(tian)所以使(shi)后世有书记者(zhe),先生(sheng)之(zhi)(zhi)(zhi)人(ren)(ren)知(zhi)旦寿、知(zhi)自(zi)然,入虚(xu)静之(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)。故(gu)(gu)知(zhi)天(tian)道(dao)(dao)(dao)(dao)周终意,若(ruo)春(chun)秋冬夏有常(chang)也(ye)。后生(sheng)气流久,其(qi)(qi)(qi)学浅,与要道(dao)(dao)(dao)(dao)文(wen)相(xiang)远,忘前(qian)令之(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)。非神(shen)圣(sheng)之(zhi)(zhi)(zhi)人(ren)(ren),不能豫知(zhi)周竟,故(gu)(gu)天(tian)更生(sheng)文(wen)书,使(shi)记之(zhi)(zhi)(zhi)相(xiang)传,前(qian)后可(ke)相(xiang)因,乐(le)欲使(shi)其(qi)(qi)(qi)知(zhi)之(zhi)(zhi)(zhi),以自(zi)安(an)也(ye)。逢(feng)(feng)其(qi)(qi)(qi)太平,则(ze)(ze)可(ke)安(an)枕(zhen)而(er)(er)治;逢(feng)(feng)其(qi)(qi)(qi)中平,则(ze)(ze)可(ke)力而(er)(er)行之(zhi)(zhi)(zhi);逢(feng)(feng)其(qi)(qi)(qi)不平,则(ze)(ze)可(ke)以道(dao)(dao)(dao)(dao)自(zi)辅而(er)(er)备(bei)之(zhi)(zhi)(zhi),犹若(ruo)夏至则(ze)(ze)为(wei)其(qi)(qi)(qi)备(bei)暑(shu),冬至则(ze)(ze)为(wei)其(qi)(qi)(qi)备(bei)寒,此之(zhi)(zhi)(zhi)谓也(ye)。天(tian)道(dao)(dao)(dao)(dao)有常(chang)运,不以故(gu)(gu)人(ren)(ren)也(ye),故(gu)(gu)顺之(zhi)(zhi)(zhi)则(ze)(ze)吉昌(chang),逆之(zhi)(zhi)(zhi)则(ze)(ze)危亡。天(tian)道(dao)(dao)(dao)(dao)战斗,其(qi)(qi)(qi)命伤(shang)(shang),日月(yue)(yue)失度,则(ze)(ze)列星乱(luan)行;知(zhi)顺时气,日月(yue)(yue)得度,列星顺行,是天(tian)之(zhi)(zhi)(zhi)明(ming)证也(ye)。能用者(zhe)自(zi)力,无敢闭藏,慎(shen)无贼伤(shang)(shang)。天(tian)之(zhi)(zhi)(zhi)秘书,以归仁(ren)贤,原明(ming)上下(xia),令以自(zi)安(an)。

◎灸刺诀第七十四

灸(jiu)刺者(zhe),所(suo)以调(diao)安(an)三(san)百(bai)六十脉,通阴阳之气(qi)而除害(hai)者(zhe)也。三(san)百(bai)六十脉者(zhe),应(ying)(ying)一(yi)岁三(san)百(bai)六十日,一(yi)脉持(chi)事,应(ying)(ying)四时五行而动,出外周旋(xuan)身上,总(zong)于(yu)头顶,内系于(yu)藏,衰盛应(ying)(ying)四时而动移。有疾则不(bu)应(ying)(ying),度(du)数往来失常(chang),或结或伤,或顺(shun)或逆,故当治之。

灸者,太阳(yang)之(zhi)(zhi)精,公正之(zhi)(zhi)明也,所以察奸除恶害也;针者,少(shao)阴之(zhi)(zhi)精也,太白之(zhi)(zhi)光,所以用义(yi)斩伐也。

治(zhi)百(bai)中(zhong)百(bai),治(zhi)十中(zhong)十,此得天经脉谶(chen)书(shu)也(ye)。实与脉相应,则(ze)神为(wei)(wei)其驱(qu)使;治(zhi)十中(zhong)九(jiu)失(shi)一,与阴脉相应,精为(wei)(wei)其驱(qu)使;治(zhi)十中(zhong)八,人(ren)道书(shu)也(ye),人(ren)意(yi)为(wei)(wei)其使;过此而下(xia),不(bu)(bu)可(ke)以(yi)治(zhi)疾也(ye),反或伤(shang)神。甲脉有(you)病反治(zhi)乙,名为(wei)(wei)恍惚(hu),不(bu)(bu)知脉独(du)伤(shang)绝。

故欲乐知天道神(shen)不(bu)神(shen),相应(ying)与不(bu)也(ye),直置一病(bing)人前,名(ming)为脉本文,比(bi)若书经、道本文也(ye),令众贤围而(er)议(yi)其病(bing),或有长(zhang)(zhang)于上,或有长(zhang)(zhang)于下,三(san)百六十(shi)脉,各有可睹(du),取其行(xing)事常所(suo)长(zhang)(zhang)而(er)治诀(jue)者(zhe),以(yi)记之,十(shi)十(shi)中者(zhe)是也(ye),不(bu)中者(zhe)皆非也(ye),集众行(xing)事愈者(zhe),以(yi)为经书,则所(suo)治无不(bu)解诀(jue)者(zhe)矣。

天道制(zhi)脉(mai)(mai)(mai),或外或内,不(bu)可尽得(de)而知之(zhi)也。所治处十十治诀,即是其脉(mai)(mai)(mai)会处也。人有(you)小有(you)大,尺(chi)寸不(bu)同(tong),度数同(tong)等,常(chang)以D129穴分理乃(nai)应也。道书古今积众,所言各(ge)异,名为乱脉(mai)(mai)(mai)也;阳脉(mai)(mai)(mai)不(bu)调(diao),反治阴脉(mai)(mai)(mai),使人被咎(jiu),贼伤良民,使人不(bu)寿。

脉乃与(yu)(yu)天地(di)万物相应,随气(qi)而起,周者(zhe)反始,故得其数者(zhe),因(yin)以养(yang)性,以知(zhi)(zhi)时气(qi)至与(yu)(yu)不(bu)(bu)也,本有不(bu)(bu)调者(zhe)安之。古者(zhe)圣贤,坐居清(qing)静处(chu),自相持脉,视(shi)其往来度数至不(bu)(bu)便,以知(zhi)(zhi)四时五行得失(shi),因(yin)反知(zhi)(zhi)其身(shen)盛衰,此(ci)所以安国、养(yang)身(shen)、全形者(zhe)也,可(ke)不(bu)(bu)慎乎哉!

人惑(huo)随其(qi)无数灸刺,伤(shang)正(zheng)脉,皆(jie)伤(shang)正(zheng)气,逆(ni)四(si)时五(wu)行,使有灾异;大人伤(shang)大,小人伤(shang)小,尽有可动,遥不居(ju)其(qi)处者,此自然(ran)之事也。是故古(gu)圣(sheng)贤重之。圣(sheng)帝王居(ju)其(qi)处,候脉行度,以占知(zhi)六方(fang)吉凶,此所(suo)谓以近知(zhi)远(yuan),以内知(zhi)外也,故为(wei)神要道也。

◎神祝文诀第七十五

天上(shang)(shang)有常神(shen)(shen)圣要语(yu),时(shi)下授人以(yi)言(yan),用使神(shen)(shen)吏应气而往来也(ye)。人民得(de)之,谓为神(shen)(shen)祝(zhu)(zhu)也(ye)。祝(zhu)(zhu)也(ye),祝(zhu)(zhu)百中(zhong)百,祝(zhu)(zhu)十中(zhong)十,祝(zhu)(zhu)是天上(shang)(shang)神(shen)(shen)本文(wen)、传经辞也(ye)。

其祝(zhu)有(you)(you)可(ke)使(shi)神B541为(wei)(wei)除疾,皆聚十(shi)(shi)十(shi)(shi)中(zhong)者(zhe)(zhe),用之(zhi)所向无不愈(yu)者(zhe)(zhe)也(ye)(ye)(ye)。但以言愈(yu)病(bing),此天上(shang)神谶语也(ye)(ye)(ye),良师帝王(wang)所宜用也(ye)(ye)(ye)。集以为(wei)(wei)卷,因名为(wei)(wei)祝(zhu)谶书也(ye)(ye)(ye),是乃所以召群神使(shi)之(zhi),故十(shi)(shi)愈(yu)也(ye)(ye)(ye)。十(shi)(shi)九中(zhong)者(zhe)(zhe),真神不到(dao)中(zhong)神到(dao),大臣有(you)(you)也(ye)(ye)(ye)。十(shi)(shi)八中(zhong)者(zhe)(zhe),人(ren)(ren)神至,治(zhi)民(min)有(you)(you)也(ye)(ye)(ye)。此者(zhe)(zhe),天上(shang)神语也(ye)(ye)(ye),本以召呼神也(ye)(ye)(ye),相(xiang)名字时,时下(xia)漏地,道人(ren)(ren)得知之(zhi),传以相(xiang)语,故能以治(zhi)病(bing)。如(ru)使(shi)行人(ren)(ren)之(zhi)言,不能治(zhi)愈(yu)病(bing)也(ye)(ye)(ye)。

夫变事(shi)者(zhe),不假人须(xu)臾,天重人命,恐奇方难卒成,大医失经(jing)脉,不通死(si)生重事(shi),故(gu)使要(yao)道在(zai)人口(kou)中,此(ci)救急之术也(ye)。欲(yu)得此(ci)要(yao)言(yan),直置(zhi)一病人于前,以(yi)为(wei)祝本文,又各以(yi)其口(kou)中密秘辞前言(yan),能(neng)即愈者(zhe),是真事(shi)也(ye);不者(zhe),尽非也(ye),应邪妄(wang)言(yan)也(ye),不可以(yi)为(wei)法(fa)也(ye)。

或有(you)用祝(zhu)独愈,而他(ta)傍(bang)人用之不(bu)决效者(zhe),是(shi)言(yan)不(bu)可记也。是(shi)者(zhe)鬼神之长(zhang),人自然使也,名为孤言(yan),非(fei)召神真(zhen)道也。人虽天(tian)遥远,欲知(zhi)其道真(zhen)不(bu),是(shi)与非(fei)相应和,若合符者(zhe)是(shi)也,不(bu)者(zhe)非(fei)也。

◎葬宅诀第七十六

葬者,本先人(ren)这丘(qiu)陵居处也,名为(wei)初(chu)置根(gen)种。宅,地也,魂(hun)神(shen)复当得还,养(yang)(yang)其子孙,善(shan)地则魂(hun)神(shen)还养(yang)(yang)也,恶地则魂(hun)神(shen)还为(wei)害也。五祖(zu)气终,复反为(wei)人(ren),天(tian)道法气,周复反其始也。

欲(yu)知(zhi)(zhi)地(di)(di)(di)效(xiao)(xiao),投小微贱种(zhong)于地(di)(di)(di),而后(hou)生(sheng)日兴大善者,大生(sheng)地(di)(di)(di)也(ye)(ye);置大善种(zhong)于地(di)(di)(di),而后(hou)生(sheng)日恶者,是(shi)逆地(di)(di)(di)也(ye)(ye);日衰少(shao)者,是(shi)消地(di)(di)(di)也(ye)(ye)。以(yi)五五二十五家(jia)冢(zhong)丘陵效(xiao)(xiao)之,十十百百相应(ying)者,地(di)(di)(di)阴宝(bao)书文也(ye)(ye);十九相应(ying)者,地(di)(di)(di)阴宝(bao)记也(ye)(ye);十八相应(ying)者,地(di)(di)(di)乱书也(ye)(ye),不可常用(yong)也(ye)(ye);过此而下者,邪文也(ye)(ye),百姓害书也(ye)(ye)。欲(yu)知(zhi)(zhi)其审(shen),记过定事,以(yi)效(xiao)(xiao)来事,乃后(hou)真伪分别,可知(zhi)(zhi)吾(wu)书犹(you)天(tian)之有甲(jia),地(di)(di)(di)之有乙,万世不可易(yi)也(ye)(ye)。

本(ben)根重事(shi)效,生人(ren)处也,不可苟易,而(er)已成事(shi),□□邪文(wen)为(wei)害也,令(ling)使灾变数(shu)起(qi),众(zhong)贤(xian)、人(ren)民苦之甚甚。故大人(ren)小(xiao)人(ren),欲知(zhi)子子孙(sun)孙(sun)相传者(zhe),审(shen)知(zhi)其丘陵(ling)当正(zheng),明其故,以占(zhan)来事(shi),置(zhi)五五二十五丘陵(ling),以为(wei)本(ben)文(wen),案(an)成事(shi)而(er)考之。录过以效今,去事(shi)之证,以为(wei)来事(shi)。真师(shi)宜详,惟念书上下,以解(jie)醉(zui)迷,名为(wei)占(zhan)阴覆文(wen),以知(zhi)祖先(xian),利后子孙(sun),万世相传,慎无闭焉。

◎诸乐古文是(shi)非诀(jue)第七十七

诸乐(le)者,所(suo)以(yi)通(tong)声(sheng)(sheng)音,化动六方八极之气,其面和(he),则(ze)来(lai)应顺善(shan),不和(he)则(ze)其来(lai)应战逆(ni)。夫音声(sheng)(sheng)各(ge)有所(suo)属,东西南北,甲乙丙丁,二十五(wu)气各(ge)有家(jia)。或时有集(ji)声(sheng)(sheng),相得(de)成(cheng)文辞。故知(zhi)声(sheng)(sheng),聆声(sheng)(sheng)音,以(yi)知(zhi)微言,占吉凶(xiong)。

举音与(yu)吹毛律相应,乃知音弦声,宫商角徵羽,分别六方远近,以名字善恶云何哉(zai)。精(jing)者,乃能见其精(jing)神来对事也。

故古者圣贤调(diao)(diao)乐,所(suo)以感物(wu)类,和(he)(he)阴阳,定四时五行。阴阳调(diao)(diao),则(ze)其声(sheng)易听(ting)(ting)(ting);阴阳不(bu)和(he)(he),乖逆(ni)错乱(luan),则(ze)音(yin)(yin)声(sheng)难听(ting)(ting)(ting)。弦又当调(diao)(diao),宜(yi)以九九,次其丝(si)弦,大小声(sheng)相得,思之(zhi)不(bu)伤人藏(zang)精(jing)神(shen)(shen)也(ye)(ye)。不(bu)调(diao)(diao)则(ze)舞乱(luan),无正声(sheng)音(yin)(yin),不(bu)可听(ting)(ting)(ting),伤人藏(zang)精(jing)神(shen)(shen)也(ye)(ye),故神(shen)(shen)?、瑞应奇物(wu)不(bu)来也(ye)(ye)。故得其人能任、长于声(sheng)音(yin)(yin)者,然后能和(he)(he)合阴阳化也(ye)(ye)。

以何知之(zhi)也(ye)?为之(zhi)神(shen)明来(lai)应,瑞应物来(lai)会,此其人(ren)(ren)(ren)也(ye);不者,皆(jie)(jie)乱(luan)音,不能感动,故不来(lai)也(ye)。故凡事者,当得其人(ren)(ren)(ren)若(ruo)神(shen),不得其人(ren)(ren)(ren)若(ruo)妄(wang)言。得其人(ren)(ren)(ren),事无(wu)(wu)难易,皆(jie)(jie)可(ke)(ke)行矣(yi);不得其人(ren)(ren)(ren),事无(wu)(wu)大小(xiao),皆(jie)(jie)不可(ke)(ke)为也(ye)。是故古圣贤重举措,求贤无(wu)(wu)幽(you)隐,得为古。得其人(ren)(ren)(ren)则理,不得其人(ren)(ren)(ren)则乱(luan)矣(yi)。

古文(wen)(wen)众(zhong)多,不(bu)可(ke)胜书(shu)。以一事(shi)况(kuang)(kuang)(kuang)十,十况(kuang)(kuang)(kuang)百,百况(kuang)(kuang)(kuang)千,千况(kuang)(kuang)(kuang)万,万况(kuang)(kuang)(kuang)亿(yi),亿(yi)况(kuang)(kuang)(kuang)无极(ji)。事(shi)各自有家类属,皆置(zhi)其(qi)(qi)(qi)事(shi)本文(wen)(wen)于前(qian),使晓(xiao)知者(zhe)执其(qi)(qi)(qi)本,使长能用者(zhe)就说之(zhi),视其(qi)(qi)(qi)相(xiang)应和(he),中(zhong)者(zhe)皆是也(ye);不(bu)应又不(bu)中(zhong)者(zhe),悉(xi)非也(ye)。欲知古圣人(ren)文(wen)(wen)书(shu)道审(shen)不(bu)也(ye),此比(bi)若呼人(ren),得(de)其(qi)(qi)(qi)姓(xing)字者(zhe)皆应。鬼神亦然,不(bu)得(de)姓(xing)字不(bu)应,虽欲相(xiang)应和(he),无缘得(de)达,故(gu)不(bu)应也(ye)。

故(gu)古者(zhe)名学为往精(jing),精(jing)者(zhe),乃精(jing)念其(qi)(qi)事(shi)象可宜(yi),复思其(qi)(qi)言(yan)也(ye);极思惟此,书(shu)(shu)策凡事(shi)毕(bi)矣。书(shu)(shu)卷上(shang)下众多,各有事(shi),宜(yi)详读之(zhi),更(geng)以相足,都得其(qi)(qi)意(yi),已毕(bi)备。不(bu)深(shen)得其(qi)(qi)要意(yi),言(yan)道无(wu)效事(shi),故(gu)见变不(bu)能解阴阳战斗。吾书(shu)(shu)乃为仁贤(xian)生,往付(fu)有德(de),有德(de)得之(zhi),以为重宝,得而(er)不(bu)能善读,言(yan)其(qi)(qi)非道,故(gu)不(bu)能乐其(qi)(qi)身,除患咎也(ye)。

夫大(da)道将见,其(qi)如无味乎?用之不可既乎?众贤原之,可以和刚柔,穷阴阳位乎?诸文(wen)书(shu)毕(bi)定,各得其(qi)所,不复(fu)愦愦乎?恶悉去矣(yi),上帝大(da)乐,民无祟乎?泽及小微,万物扰扰,不失(shi)气乎?复(fu)反于(yu)太初、天(tian)地位乎?邪文(wen)已消(xiao),守元气乎?

一者(zhe),道之纲;二(er)者(zhe),道之横(heng)行(xing);三者(zhe),已乱(luan)不可明也。吾道即甲子乙丑,六甲相承受,五行(xing)转相从,四时周反(fan)始。

书卷虽众多,各各有(you)可纪(ji),比若人(ren)(ren)一身,头足转相使。一字适(shi)遗一字起,贤(xian)者次之以(yi)相补,合其阴阳以(yi)言语,表里相应(ying)如规(gui)矩(ju)。始(shi)诵无(wu)味有(you)久(jiu)(jiu)久(jiu)(jiu),念之不解验至矣,灾害去身神还聚(ju),人(ren)(ren)自谨(jin)良无(wu)恶子(zi),名之为无(wu)刑罚(fa)、道化美极(ji)也。明(ming)案吾文以(yi)却咎,奸祸自止民(min)自寿,原末得本无(wu)终始(shi)。

十(shi)(shi)(shi)(shi)十(shi)(shi)(shi)(shi)相(xiang)(xiang)应,太阳文(wen)也(ye)(ye)(ye)(ye);十(shi)(shi)(shi)(shi)九相(xiang)(xiang)应,太阴(yin)文(wen)也(ye)(ye)(ye)(ye);十(shi)(shi)(shi)(shi)八相(xiang)(xiang)应,中(zhong)和文(wen)也(ye)(ye)(ye)(ye);十(shi)(shi)(shi)(shi)七(qi)相(xiang)(xiang)应,破乱(luan)文(wen)也(ye)(ye)(ye)(ye);十(shi)(shi)(shi)(shi)六相(xiang)(xiang)应者,遇中(zhong)书也(ye)(ye)(ye)(ye);十(shi)(shi)(shi)(shi)五相(xiang)(xiang)应,无知书也(ye)(ye)(ye)(ye),可(ke)言半吉半凶文(wen)也(ye)(ye)(ye)(ye);十(shi)(shi)(shi)(shi)四(si)中(zhong)者,邪(xie)文(wen)也(ye)(ye)(ye)(ye);十(shi)(shi)(shi)(shi)三中(zhong)者,大乱(luan)文(wen)也(ye)(ye)(ye)(ye);十(shi)(shi)(shi)(shi)二中(zhong)者,弃文(wen)也(ye)(ye)(ye)(ye);十(shi)(shi)(shi)(shi)一(yi)中(zhong)者,迭中(zhong)文(wen)也(ye)(ye)(ye)(ye)。十(shi)(shi)(shi)(shi)十(shi)(shi)(shi)(shi)中(zhong)者以下,不可(ke)用,误人文(wen)也(ye)(ye)(ye)(ye),随(sui)伤多少(shao),还为人伤,久久用之不止,法绝后(hou)灭门。此十(shi)(shi)(shi)(shi)十(shi)(shi)(shi)(shi)文(wen)也(ye)(ye)(ye)(ye)。

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