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太平经在线阅读

[移动版] 作者:佚名

 

太平经(26)

◎戒六子诀第一百四

“吾将去有期,戒六子(zi)一言。夫道乃洞,无上无下,无表无里,守其和气(qi),名为(wei)神;子(zi)近(jin)求则(ze)大得,远求则(ze)失矣(yi)。故古君王(wang)善(shan)为(wei)政者(zhe),以腹中(zhong)始(shi)起,真能用道,治自得矣(yi)。动不(bu)失其法度数,万物自理,近(jin)在胸心,散满四海(hai),古者(zhe)圣人名为(wei)要道。治乐欲无事(shi),慎无失此(ci)(ci),此(ci)(ci)以绳正贤者(zhe),今重丁宁以晓子(zi)。

子六(liu)(liu)人连日问吾书道(dao),虽分别异(yi)(yi)趣(qu),当共一事。然舌能六(liu)(liu)极(ji)周,王(wang)道(dao)备,解说万物,各有异(yi)(yi)意,天地得(de)以大(da)安,君王(wang)得(de)以无(wu)事。吾书乃知神(shen)心,洞六(liu)(liu)极(ji)八方,自降(jiang)而来(lai)伏,皆怀善心,无(wu)恶意。

其要结近(jin)居(ju)内(nei)(nei),比若万物,心在里,枝居(ju)外(wai)(wai)。夫内(nei)(nei)兴(xing)盛(sheng),则其外(wai)(wai)兴(xing),内(nei)(nei)衰(shuai)则其外(wai)(wai)衰(shuai)。故古者(zhe)皇道,帝王圣人欲(yu)正,洞极(ji)六远(yuan)八方,反先正内(nei)(nei),以(yi)内(nei)(nei)正外(wai)(wai),万万相应(ying),亿(yi)亿(yi)不脱也。以(yi)外(wai)(wai)正内(nei)(nei)者(zhe),万失之也。

故(gu)古者(zhe)大圣,教(jiao)人深思远虑,闭其(qi)九户,休其(qi)四肢(zhi),使其(qi)浑(hun)沌,比若环无(wu)端,如胞中之子而无(wu)职事也,乃能(neng)得其(qi)理。吾之道,悉以是(shi)为(wei)大要,故(gu)还使务各守(shou)其(qi)根也。

夫天(tian)(tian)将生(sheng)人(ren),悉以(yi)真(zhen)道(dao)付之(zhi)物具。故在师开之(zhi)、导(dao)之(zhi)、学之(zhi),则可使无不(bu)知(zhi)也;不(bu)?其(qi)门(men)户,虽受(shou)天(tian)(tian)真(zhen)道(dao),无一(yi)(yi)知(zhi)也。比若婴儿(er)生(sheng),投一(yi)(yi)室中(zhong),不(bu)导(dao)学以(yi)事(shi),无可知(zhi)也。所以(yi)人(ren)异者,但(dan)八方异俗,故其(qi)知(zhi)学不(bu)同也。若能一(yi)(yi)人(ren)学,周(zhou)流表里,尽(jin)知(zhi)之(zhi)矣。

吾将远去,有(you)所之(zhi),当复有(you)可授,不可得常安坐,守诸弟子(zi)也。六人自详读(du)吾书,从上到下(xia),为(wei)有(you)结不解子(zi)意者(zhe)(zhe),考源古文以明(ming)之(zhi)。上行者(zhe)(zhe)玄(xuan)真(zhen)(zhen)知(zhi)(zhi)之(zhi),下(xia)行者(zhe)(zhe)顺真(zhen)(zhen)知(zhi)(zhi)之(zhi),东者(zhe)(zhe)初真(zhen)(zhen)知(zhi)(zhi)之(zhi),南者(zhe)(zhe)太真(zhen)(zhen)知(zhi)(zhi)之(zhi),西者(zhe)(zhe)少真(zhen)(zhen)知(zhi)(zhi)之(zhi),北者(zhe)(zhe)幽真(zhen)(zhen)知(zhi)(zhi)之(zhi)。

夫(fu)道乃大同(tong)小(xiao)异,故能分别阴阳而(er)无极。化为万一千五百二十字,中和万物(wu)小(xiao)备,未能究天(tian)地阴阳绝洞表(biao)里也。故但(dan)考其无,举其纲(gang),见其始,使可(ke)仪(yi)而(er)记。记古(gu)记今,其要(yao)乱(luan)自(zi)同(tong)神圣所(suo)记,犹重规合矩,虽相去(qu)亿亿万年,比若相对(dui)而(er)语也,故可(ke)为,为天(tian)地常经(jing)。

为阴阳作神道(dao),勿怪吾书前后甚复(fu)重也。所以(yi)复(fu)重者,恐有失之(zhi)也。又天道(dao)至严(yan),既言不(bu)(bu)敢不(bu)(bu)具通(tong),不(bu)(bu)通(tong)名(ming)为戋道(dao)。为过剧,吾诚哀之(zhi)。此虽复(fu)重,比若(ruo)上(shang)古圣人(ren),中古圣人(ren),下古圣人(ren),皆(jie)异世而生,其辞相(xiang)因,复(fu)重而说(shuo),更以(yi)相(xiang)考明(ming),乃天道(dao)悉可(ke)知,此之(zhi)谓也。行矣,吾有急行,重慎持天宝,传付其人(ren)。”

右戒六弟子

◎天谶支干相(xiang)配法第一百五

真(zhen)人再拜曰:“愚贱生缘天师常待之(zhi)以赤子(zi)之(zhi)分,恩爱洽(qia)著(zhu),仓皇(huang)得(de)旦夕进见,天功至大,不(bu)可谢。今欲复有质问密要(yao)(yao),天之(zhi)秘要(yao)(yao),又不(bu)敢卒言。”“平道(dao)之(zhi),子(zi)既为(wei)天问事,当(dang)穷竟,不(bu)得(de)中弃而止(zhi)也。”

“唯唯。愚生见天(tian)(tian)师(shi)所说(shuo),无有(you)穷极时(shi)也,乃(nai)后弟子(zi)俱天(tian)(tian)觉承(cheng)知。天(tian)(tian)师(shi)深(shen)洞知天(tian)(tian)地表里阴阳之(zhi)精,诸(zhu)弟子(zi)恐(kong)一(yi)旦与师(shi)相(xiang)去,无可(ke)复于(yu)质问(wen)(wen)疑(yi)事(shi),故触冒不嗛,问(wen)(wen)可(ke)以长久安国(guo)家(jia)之(zhi)谶,令人(ren)(ren)君(jun)常(chang)垂拱(gong)而治,无复有(you)忧,但(dan)常(chang)当响琴瑟,作乐而游(you),安若天(tian)(tian)地也,无复有(you)危时(shi),岂可(ke)闻乎哉(zai)?”“然,诸(zhu)真(zhen)(zhen)(zhen)人(ren)(ren)思精进乎!深(shen)眇哉(zai)所问(wen)(wen),乃(nai)求(qiu)索洞通天(tian)(tian)地之(zhi)图(tu)谶文,一(yi)言乃(nai)万世不可(ke)易也。天(tian)(tian)公疾多灾,愁苦之(zhi),乃(nai)使诸(zhu)真(zhen)(zhen)(zhen)人(ren)(ren)来问(wen)(wen)疑(yi)乎?诺,且为真(zhen)(zhen)(zhen)人(ren)(ren)具(ju)说(shuo)天(tian)(tian)之(zhi)规矩大要秘文诀(jue),令使其(qi)□□,真(zhen)(zhen)(zhen)人(ren)(ren)自(zi)随而记之(zhi)。”“唯唯”。

“然。夫皇天乃以(yi)四时为(wei)枝,厚地以(yi)五行为(wei)体(ti),枝主衰盛,体(ti)主规矩(ju),部此九神,周流天下(xia),上下(xia)洞极,变化难(nan)睹(du),为(wei)天地重宝,为(wei)众(zhong)神门(men)户。自有固常,不可妄犯,顺之(zhi)者(zhe)长(zhang)吉(ji),乱(luan)之(zhi)者(zhe)长(zhang)与天地乖仵。”“唯(wei)唯(wei),愿闻(wen)其意(yi),岂可睹(du)耶?”“善哉!诸(zhu)真(zhen)人言也。方(fang)为(wei)子具道之(zhi),但俱自精(jing),安坐思吾言。”“唯(wei)唯(wei)。”

“天(tian)常谶格法,以(yi)南(nan)方(fang)固为(wei)君(jun)(jun)也(ye)(ye)。故日(ri)在(zai)南(nan)方(fang)为(wei)君(jun)(jun)也(ye)(ye),火在(zai)南(nan)方(fang)为(wei)君(jun)(jun),太阳在(zai)南(nan)方(fang)为(wei)君(jun)(jun);四时盛(sheng)夏在(zai)南(nan)方(fang)为(wei)君(jun)(jun),五祀灶在(zai)南(nan)方(fang)为(wei)君(jun)(jun),五藏心在(zai)南(nan)方(fang)为(wei)君(jun)(jun)。君(jun)(jun)者(zhe),法当衣(yi)赤,火之(zhi)行(xing)(xing)也(ye)(ye)。是故君(jun)(jun)有变(bian)怪,常与(yu)阳相(xiang)应,非得与(yu)他行(xing)(xing)相(xiang)应也(ye)(ye)。阳者(zhe)日(ri)最明,为(wei)众(zhong)光之(zhi)长,故天(tian)谶,常以(yi)日(ri)占君(jun)(jun)盛(sheng)衰(shuai)也(ye)(ye)。真人知之(zhi)耶?”“唯(wei)唯(wei)。”

“行,知(zhi)之(zhi)矣。人君之(zhi)法,常当求与仁者(zhe)同家,有心(xin)者(zhe)为(wei)治(zhi)。其可与共为(wei)治(zhi)者(zhe),常当行道而好(hao)生。小小幼(you)弱,于(yu)其长(zhang)臣(chen)贤(xian)成器者(zhe),君当养之(zhi),不宜(yi)伤也。故东(dong)(dong)方者(zhe)好(hao)生,南方者(zhe)好(hao)养,夫(fu)不仁用心(xin),不可与长(zhang)共事;不明,不可以为(wei)君长(zhang)。故东(dong)(dong)方者(zhe),木(mu)仁有心(xin),南方者(zhe),火明也。

夫(fu)天(tian)法,帝王治者(zhe)(zhe)(zhe)常当(dang)以(yi)道与德(de),故(gu)东方(fang)(fang)为(wei)道,道者(zhe)(zhe)(zhe)主生;南方(fang)(fang)为(wei)德(de),德(de)者(zhe)(zhe)(zhe)主养(yang),故(gu)南方(fang)(fang)主养(yang)也(ye)(ye)(ye)。治者(zhe)(zhe)(zhe),当(dang)象(xiang)天(tian)以(yi)文(wen)(wen)化,故(gu)东方(fang)(fang)为(wei)文(wen)(wen),龙见负之也(ye)(ye)(ye),南方(fang)(fang)为(wei)章(zhang),故(gu)正(zheng)为(wei)文(wen)(wen)章(zhang)也(ye)(ye)(ye)。章(zhang)者(zhe)(zhe)(zhe),大(da)明也(ye)(ye)(ye),故(gu)文(wen)(wen)生于东,明于南。故(gu)天(tian)文(wen)(wen)者(zhe)(zhe)(zhe),赤也(ye)(ye)(ye);赤者(zhe)(zhe)(zhe),火也(ye)(ye)(ye)。

仁与君者(zhe)动上(shang)行(xing),日(ri)当高明(ming),为(wei)人(ren)(ren)作法式。故木(mu)与火动者(zhe),辄上(shang)行(xing)也(ye),君之(zhi)象也(ye)。故居东(dong),依仁而上(shang),其治者(zhe)故当处南。故东(dong)方(fang)为(wei)少阳,君之(zhi)始(shi)生也(ye),故日(ri)出于东(dong)方(fang)也(ye)。南方(fang)为(wei)太阳,君之(zhi)盛(sheng)明(ming)也(ye)。少阳为(wei)君之(zhi)家(jia)(jia)及父母,太阳为(wei)君之(zhi)身,君之(zhi)位也(ye)。少阳为(wei)君之(zhi)家(jia)(jia),木(mu)为(wei)火之(zhi)父母,君以少阳为(wei)家(jia)(jia),火称木(mu)之(zhi)子,真人(ren)(ren)知之(zhi)耶?”“唯(wei)唯(wei)。”

“子已知之矣。少阴为臣(chen),臣(chen)者,以义(yi)屈(qu)折(zhe)(zhe),伏于(yu)太阳。故(gu)金随火(huo)屈(qu)折(zhe)(zhe),在人可欲(yu)为。臣(chen)者常以义(yi)屈(qu)折(zhe)(zhe),佐君可欲(yu)为也,故(gu)少阴称臣(chen)也。真人知之耶?”“唯(wei)唯(wei)。”

“太(tai)阴为民(min),民(min)流行(xing)而(er)不止。故水流行(xing)而(er)不知息(xi)也。民(min)者(zhe),职当(dang)主为国家王侯治(zhi)生。故水者(zhe),当(dang)随生养木也。东方(fang)者(zhe),君之家也。真人知之耶?”“唯唯。”

“行,子已知之(zhi)矣。天之(zhi)格谶,少(shao)阳者畏少(shao)阴(yin),故臣者,反(fan)主录国(guo)家王侯官(guan)属(shu)也(ye)。太阳畏太阴(yin),是故国(guo)有道(dao)与德(de),而君臣贤明,则民(min)从(cong)也(ye)。国(guo)无道(dao)德(de),则民(min)叛也(ye)。是故治国(guo)之(zhi)大要,以多民(min)为(wei)富(fu),少(shao)民(min)为(wei)大贫(pin)困,诸真人晓知之(zhi)耶?”“唯唯。”

“行(xing)(xing),已(yi)觉(jue)矣。天(tian)之(zhi)格法,分为(wei)(wei)六(liu)部。东、南(nan)上(shang)属(shu)于(yu)天(tian),故万物生皆(jie)上(shang)行(xing)(xing),C167行(xing)(xing)人(ren)民皆(jie)出(chu)处外(wai)也,属(shu)于(yu)天(tian)。故天(tian)为(wei)(wei)之(zhi)色,外(wai)苍(cang)象木,内赤象火。真人(ren)知(zhi)之(zhi)耶?”“唯唯。”

“行,已(yi)晓矣(yi)。天(tian)地之格谶(chen),西方(fang)北方(fang),下属于地。故万物至秋冬(dong),悉落下归土也。人(ren)(ren)民C167行至秋冬(dong),悉入(ru)穴(xue)而(er)居。故地之为色也,外黄白象土金(jin),内含(han)水而(er)黑(hei),象北行也。真(zhen)人(ren)(ren)知之耶(ye)?”“唯唯。”

“天之(zhi)格谶(chen),东方(fang)(fang)南(nan)方(fang)(fang)位尊,上(shang)属(shu)天,主治,为(wei)(wei)君长师父(fu)。西方(fang)(fang)北方(fang)(fang)位卑,属(shu)地,为(wei)(wei)臣,为(wei)(wei)后(hou)宫(gong),为(wei)(wei)民。故己(ji)者(zhe),甲之(zhi)后(hou)宫(gong)也(ye)。甲,天也(ye),王者(zhe)之(zhi)本位也(ye),故甲为(wei)(wei)心(xin)星(xing)。心(xin)星(xing),火也(ye),为(wei)(wei)王者(zhe),故东方(fang)(fang)亦为(wei)(wei)王者(zhe)之(zhi)先也(ye)。心(xin)星(xing),火也(ye),行属(shu)南(nan)方(fang)(fang),比若日出东方(fang)(fang),而(er)位在南(nan)方(fang)(fang)也(ye)。真人知之(zhi)耶?”“唯(wei)唯(wei)。”

“行,子已知之(zhi)矣。天(tian)之(zhi)格谶(chen),丙为(wei)火(huo)之(zhi)长,最其(qi)大明者也,君之(zhi)位(wei)也。辛者属(shu)丙,辛者,丙之(zhi)后宫也。真人知之(zhi)耶?”“唯(wei)唯(wei)。”“行,子已知之(zhi)矣。”

“今己亦为皇(huang)后,辛(xin)亦为皇(huang)后,何谓也(ye)(ye)(ye)?”“善哉!子(zi)之(zhi)(zhi)难也(ye)(ye)(ye),得(de)天谶诀意(yi)。然,己配甲(jia),甲(jia)者(zhe),丙(bing)(bing)之(zhi)(zhi)父也(ye)(ye)(ye),故己乃太皇(huang)后之(zhi)(zhi)宫(gong)(gong)也(ye)(ye)(ye)。辛(xin)者(zhe)配丙(bing)(bing),丙(bing)(bing)者(zhe),甲(jia)之(zhi)(zhi)子(zi)也(ye)(ye)(ye),故辛(xin)者(zhe),小皇(huang)后之(zhi)(zhi)宫(gong)(gong)也(ye)(ye)(ye)。丙(bing)(bing)者(zhe),乃甲(jia)之(zhi)(zhi)迺子(zi),受(shou)命(ming)皇(huang)之(zhi)(zhi)君(jun)也(ye)(ye)(ye)。真(zhen)人知之(zhi)(zhi)耶?”“唯唯。”

“行,真人已知之(zhi)矣。庚者(zhe)属(shu)乙,是(shi)国(guo)家(jia)(jia)诸(zhu)侯王之(zhi)婿也(ye)。壬者(zhe)属(shu)丁(ding),是(shi)帝王女弟之(zhi)婿也(ye)。癸(gui)者(zhe)属(shu)戊,是(shi)国(guo)家(jia)(jia)太皇(huang)后之(zhi)妇家(jia)(jia)也(ye)。”“善哉!”“真人已知之(zhi)矣。”

“今十干已解,各有(you)所属(shu)。愿闻地之十二(er)支,当云(yun)何哉?”“善耶(ye)!然(ran),天之为(wei)(wei)(wei)(wei)法(fa),阴(yin)阳(yang)虽行,相(xiang)过事者(zhe)各自有(you)家(jia)(jia)(jia)(jia)。天之为(wei)(wei)(wei)(wei)法(fa)同(tong)不,举家(jia)(jia)(jia)(jia)悉(xi)相(xiang)随而止耳。甲者(zhe)以(yi)(yi)(yi)(yi)寅为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia),乙(yi)者(zhe)以(yi)(yi)(yi)(yi)卯为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia),丙者(zhe)以(yi)(yi)(yi)(yi)午为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia),丁者(zhe)以(yi)(yi)(yi)(yi)巳为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia),戊者(zhe)以(yi)(yi)(yi)(yi)辰戌(xu)为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia),己(ji)者(zhe)以(yi)(yi)(yi)(yi)丑(chou)未为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia),庚(geng)者(zhe)以(yi)(yi)(yi)(yi)申为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia),辛者(zhe)以(yi)(yi)(yi)(yi)酉为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia),壬者(zhe)以(yi)(yi)(yi)(yi)子为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia),癸者(zhe)以(yi)(yi)(yi)(yi)亥为(wei)(wei)(wei)(wei)家(jia)(jia)(jia)(jia)。

故天(tian)(tian)道者(zhe),反行(xing)治(zhi)也。地道者(zhe),止也。故有(you)分(fen)土,反无分(fen)民(min),盖有(you)国土而无国。故天(tian)(tian)地者(zhe)不(bu)移,天(tian)(tian)反一日一夜(ye)周流一竟,行(xing)之(zhi)以此(ci)为常(chang)。故十二支各(ge)居其(qi)处(chu),不(bu)随(sui)十干而行(xing)也。子知之(zhi)耶?”“唯(wei)唯(wei)。”

“天地之道,四时五行,其道以相足,转而异辞,周流幽(you)冥,无有极(ji)时,独(du)古者(zhe)大神圣人,时时知之耳。欲尽为(wei)子说(shuo)之,难为(wei)财(cai)用,又复太(tai)文,反(fan)令(ling)益愦愦,使土(tu)德之君见(jian)眩乱,不(bu)知所从(cong),故(gu)止(zhi)也(ye)。不(bu)惜为(wei)诸子说(shuo)也(ye),而说(shuo)无穷极(ji),真(zhen)人知之耶?”“唯(wei)唯(wei)。”

“行,子少觉矣。德君据吾(wu)天(tian)(tian)谶以治,万不失一耳。是故天(tian)(tian)道,乃有(you)固界也(ye)。以东与南为(wei)君王象,属天(tian)(tian),故名为(wei)天(tian)(tian)子也(ye)。以西与北(bei)为(wei)后宫(gong)(gong)、民臣象也(ye),属地,故地为(wei)后宫(gong)(gong)也(ye)。真人知之耶(ye)?”“唯(wei)唯(wei)。”

“天(tian)(tian)(tian)之(zhi)格谶,东方(fang)者(zhe)畏西方(fang)。是故(gu)天(tian)(tian)(tian)地开辟以(yi)来(lai),王(wang)者(zhe)从兵法,兴(xing)金(jin)(jin)气(qi)武(wu)部,则致君(jun)之(zhi)象无气(qi),火(huo)者(zhe)大(da)衰(shuai),其(qi)治(zhi)凶乱。真(zhen)人欲乐(le)知天(tian)(tian)(tian)谶之(zhi)审实也,从上古(gu)(gu)、中古(gu)(gu)到于下古(gu)(gu),人君(jun)弃道(dao)德,兴(xing)用(yong)金(jin)(jin)气(qi)兵,法其(qi)治(zhi),悉凶,多盗贼不祥(xiang)也。是故(gu)上古(gu)(gu)圣(sheng)人,深知天(tian)(tian)(tian)固法象,故(gu)不敢从兵革武(wu)部以(yi)治(zhi)也。帝(di)王(wang)欲乐(le)长(zhang)(zhang)安而(er)吉者(zhe),宜按此天(tian)(tian)(tian)谶,急囚断金(jin)(jin)兵武(wu)备,而(er)急兴(xing)用(yong)道(dao)与至德,以(yi)象天(tian)(tian)(tian)法,以(yi)称皇(huang)天(tian)(tian)(tian)之(zhi)心(xin),以(yi)长(zhang)(zhang)厌绝诸奸猾(hua)不祥(xiang)之(zhi)属(shu)也,立应(ying)不疑也。真(zhen)人知之(zhi)耶?”“唯唯。”

“天(tian)之(zhi)谶格法(fa),太阳虽为君者,反(fan)大畏太阴、水之(zhi)行也(ye)(ye)。水之(zhi)甘良者,酒也(ye)(ye)。酒者,水之(zhi)王(wang)也(ye)(ye),长也(ye)(ye),浆(jiang)饮之(zhi)最善者也(ye)(ye),气(qi)属坎位(wei),在夜主偷盗贼。故从酒名为好纵(zong)水之(zhi)王(wang)、长也(ye)(ye)。水王(wang)则衰(shuai)太阳。

真人欲乐知(zhi)天谶之(zhi)审实(shi)也,从太(tai)古以降,中古以来(lai),人君好纵酒(jiu)者,皆不(bu)能太(tai)平(ping),其(qi)治(zhi)反乱,其(qi)官职(zhi)多战斗,而致盗贼,是明效也。是故太(tai)平(ping)德(de)君方治(zhi),火(huo)精当明,不(bu)宜从太(tai)阴(yin),令使水德(de)王,以厌害其(qi)治(zhi)也,故当断酒(jiu)也。”

酒(jiu)者,水(shui)之王。水(shui)王当克火,火者,君德也,急断(duan)酒(jiu)以(yi)全火德。

“愿闻(wen)睹断之(zhi)(zhi)耶,断何所酒(jiu)哉(zai)?”“但断市(shi)酒(jiu)耳(er)。”“今天师何睹何见,而独断绝(jue)市(shi)酒(jiu)耶?”“然,夫(fu)(fu)市(shi)者(zhe),乃应水(shui)(shui)之(zhi)(zhi)行也,故四(si)方(fang)人民凡物,悉流(liu)而往聚处。是故江海,亦(yi)水(shui)(shui)之(zhi)(zhi)王(wang)、长也。故凡百川(chuan)财物,亦(yi)流(liu)往聚处也。夫(fu)(fu)水(shui)(shui)者(zhe),北(bei)方(fang)玄(xuan)武之(zhi)(zhi)行也,故贪,数劫夺人财物。夫(fu)(fu)市(shi),亦(yi)五方(fang)流(liu)聚而相(xiang)贾利,致盗贼狡猾之(zhi)(zhi)属,皆起于市(shi)。以水(shui)(shui)主坎(kan),天之(zhi)(zhi)法,以类遥相(xiang)应,故市(shi)乃为水(shui)(shui)行。纵其酒(jiu),大兴之(zhi)(zhi),复名为水(shui)(shui)王(wang)。市(shi)人亦(yi)得酒(jiu)而喜(xi)王(wang),名为二(er)水(shui)(shui)重王(wang)。其咎六,厌(yan)衰太阳(yang)之(zhi)(zhi)火(huo)气(qi),使君治衰,反致訞臣。真人知之(zhi)(zhi)耶?”

“今(jin)见天师诀(jue)之(zhi),眩乱(luan)不晓,愿(yuan)闻其(qi)大(da)诀(jue)。”“善哉!子之(zhi)言(yan)也。然,诸真人乃远为天来(lai)问事(shi),为德君(jun)帝王解承负(fu)之(zhi)害,吾无所(suo)惜也。俱安坐,为诸真人分别(bie)悉说,道其(qi)大(da)要意。”“唯唯。”

“天(tian)之(zhi)(zhi)谶诀(jue),金(jin)玉兴(xing)用事(shi),人大(da)兴(xing)武部者(zhe),木绝元(yuan)气(qi)(qi),土(tu)得(de)王(wang)。大(da)起(qi)土(tu)者(zhe),是(shi)太皇(huang)后(hou)之(zhi)(zhi)宫也(ye),气(qi)(qi)属(shu)西(xi)、北方,太阴(yin)得(de)大(da)王(wang),则(ze)(ze)(ze)生(sheng)(sheng)(sheng)訞臣(chen),作后(hou)宫失路(lu),腾而起(qi)。土(tu)王(wang)则(ze)(ze)(ze)金(jin)相,复相随,腾而起(qi)。巳与(yu)辛之(zhi)(zhi)气(qi)(qi),俱得(de)兴(xing)王(wang),腾而大(da)起(qi)。天(tian)之(zhi)(zhi)格法,则(ze)(ze)(ze)生(sheng)(sheng)(sheng)后(hou)宫多(duo)訞,此(ci)非后(hou)宫之(zhi)(zhi)过也(ye),此(ci)乃名为治失天(tian)谶,失其(qi)大(da)部界,反使灾(zai)(zai)还反相覆也(ye)。是(shi)乃天(tian)地(di)开(kai)辟以来(lai),先师天(tian)时运未及,得(de)分别具说天(tian)之(zhi)(zhi)大(da)部界也(ye),令帝(di)王(wang)便(bian)失天(tian)之(zhi)(zhi)法治,令生(sheng)(sheng)(sheng)此(ci)灾(zai)(zai)变。真人深知(zhi)之(zhi)(zhi)耶(ye)?”“唯(wei)唯(wei)。”

“天之(zhi)谶也(ye)(ye),纵(zong)酒(jiu)者(zhe),水(shui)(shui)(shui)之(zhi)类也(ye)(ye)。市者(zhe)水(shui)(shui)(shui)行(xing),大聚人(ren)王(wang)(wang)处(chu)也(ye)(ye),而(er)纵(zong)酒(jiu)于市,名(ming)为(wei)(wei)水(shui)(shui)(shui)、酒(jiu)大王(wang)(wang)。水(shui)(shui)(shui)王(wang)(wang)则(ze)火(huo)(huo)少(shao)气,火(huo)(huo)少(shao)气则(ze)化(hua)成灰(hui),化(hua)成灰(hui)则(ze)变成土(tu),便名(ming)为(wei)(wei)火(huo)(huo)付(fu)气于土(tu)也(ye)(ye)。土(tu)得王(wang)(wang),起(qi)地,与(yu)金、水(shui)(shui)(shui)属(shu)西、北(bei)太(tai)阴,属(shu)于民臣;反得王(wang)(wang),后生訞臣,巳(si)气复(fu)得作,后宫犯(fan)(fan)(fan)事(shi)(shi)复(fu)动,而(er)起(qi)其灾,致偷盗贼无(wu)解时。各在纵(zong)水(shui)(shui)(shui),令(ling)伤阳德(de)。今(jin)所以为(wei)(wei)真人(ren)分(fen)别说之(zhi)者(zhe),见子来问事(shi)(shi),大□□惓(quan)惓(quan),承知为(wei)(wei)皇天欲佑(you)德(de)君,故(gu)吾为(wei)(wei)真人(ren)分(fen)明天地大分(fen),治所当(dang)象之(zhi),勿复(fu)犯(fan)(fan)(fan)也(ye)(ye),犯(fan)(fan)(fan)者(zhe)复(fu)愦(kui)愦(kui)致乱矣。子知之(zhi)耶?”

“唯(wei)(wei)唯(wei)(wei)。愿问一(yi)疑。”“行(xing)言。”“今(jin)京(jing)(jing)师(shi)(shi),同聚(ju)人众财(cai)货(huo)(huo)。中(zhong)类京(jing)(jing)师(shi)(shi),反应水(shui)行(xing)耶?”“噫!诸真人学,何一(yi)时(shi)昭(zhao)昭(zhao),时(shi)时(shi)暗昧哉(zai)?”“不及。”“然,安(an)可(ke)尽(jin)及耶。然,夫(fu)京(jing)(jing)师(shi)(shi)者,乃应土(tu)之(zhi)中(zhong),火之(zhi)可(ke)安(an)止处也(ye)。非若市(shi),但可(ke)聚(ju)财(cai)处也(ye)。夫(fu)京(jing)(jing)师(shi)(shi),乃当并聚(ju)道(dao)与(yu)德,仁与(yu)贤B823,共治理天(tian)下。何故乃言京(jing)(jing)师(shi)(shi)人君,但当聚(ju)财(cai)货(huo)(huo)乎?子其大愚哉(zai)!子以吾言不信(xin),为子道(dao)之(zhi)。古者京(jing)(jing)师(shi)(shi)到今(jin),诸聚(ju)道(dao)德贤B823者,天(tian)下悉安(an)其理;但聚(ju)珍宝财(cai)货(huo)(huo)而无贤明者,悉乱。于(yu)真人意(yi),京(jing)(jing)师(shi)(shi)宁可(ke)若市(shi),但可(ke)聚(ju)财(cai)处非乎?宁解耶?”“唯(wei)(wei)唯(wei)(wei)。”

“为诸真人(ren)重(zhong)明天谶(chen)格法(fa)。日者(zhe)(zhe)(zhe)生于少(shao)阳,盛(sheng)于太阳;月(yue)者(zhe)(zhe)(zhe)生于少(shao)阴,盛(sheng)于太阴。日者(zhe)(zhe)(zhe),天之(zhi)(zhi)精(jing)也,阳之(zhi)(zhi)明也,故曰为君,位在(zai)南(nan)方(fang)(fang);月(yue)者(zhe)(zhe)(zhe),地之(zhi)(zhi)精(jing)也,阴之(zhi)(zhi)明也,故月(yue)为臣,位在(zai)北方(fang)(fang)。南(nan)方(fang)(fang)为昼,北方(fang)(fang)为夜(ye),是故日得(de)王(wang)用事,则(ze)月(yue)与夜(ye)衰短(duan);月(yue)得(de)王(wang)用事,则(ze)日与昼衰短(duan)。故北方(fang)(fang)气(qi)(qi)王(wang),则(ze)南(nan)方(fang)(fang)气(qi)(qi)衰;南(nan)方(fang)(fang)气(qi)(qi)王(wang),则(ze)北方(fang)(fang)气(qi)(qi)衰也。故当(dang)急止酒王(wang),以断(duan)衰水、金也。真人(ren)重(zhong)明知之(zhi)(zhi)耶?”“唯唯。”

“天之格分也,阳(yang)者为(wei)(wei)天,为(wei)(wei)男,为(wei)(wei)君,为(wei)(wei)父(fu),为(wei)(wei)长(zhang),为(wei)(wei)师;阴者为(wei)(wei)地(di),为(wei)(wei)女,为(wei)(wei)臣,为(wei)(wei)子,为(wei)(wei)民,为(wei)(wei)母。故(gu)东、南(nan)者为(wei)(wei)阳(yang),西(xi)、北者为(wei)(wei)阴。真人(ren)欲知天谶(chen)审实,从(cong)(cong)天地(di)开辟以来,诸纵令兵武(wu)备使王(wang),纵酒(jiu)使王(wang),从(cong)(cong)女政,大从(cong)(cong)其(qi)言使其(qi)王(wang),少阴、太(tai)阴与地(di)属(shu)(shu)西(xi)、北,从(cong)(cong)是令者,后皆乱而有凶害。仁B823道德贤明圣(sheng)人(ren),悉属(shu)(shu)东、南(nan),属(shu)(shu)于(yu)阳(yang),属(shu)(shu)于(yu)天,从(cong)(cong)是言者,后悉理。”

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