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太平经在线阅读

[移动版] 作者:佚名

 

太平经(32)

“何其(qi)(qi)(qi)重也(ye)?”“真人(ren)其(qi)(qi)(qi)愚(yu)(yu)暗不解(jie),何哉?人(ren)得(de)生于天(tian),长(zhang)于地(di),天(tian)地(di)愁苦(ku)有病(bing),故作怪变以(yi)(yi)报(bao)其(qi)(qi)(qi)子,欲(yu)乐见理;愚(yu)(yu)民(min)反共断绝天(tian)辞(ci),天(tian)地(di)大(da)怒之(zhi)。帝王,民(min)臣之(zhi)父(fu)母也(ye),民(min)臣反共欺其(qi)(qi)(qi)父(fu)母,使(shi)其(qi)(qi)(qi)常用心意愁困,而不能平其(qi)(qi)(qi)治,咎莫大(da)焉。天(tian)地(di)开辟以(yi)(yi)来,承负之(zhi)厄会大(da)积,悉(xi)起于是,故使(shi)民(min)间上书(shu)也(ye)。今(jin)阳(yang)明德君治,天(tian)难(nan)愁苦(ku)之(zhi),故使(shi)吾言也(ye)。”“善哉善哉!”

“行(xing),今为真(zhen)人(ren)道之。今天(tian)下(xia)日蚀,极天(tian)下(xia)之大怪也(ye)(ye),尚或(huo)(huo)(huo)有睹(du)(du),或(huo)(huo)(huo)有不(bu)睹(du)(du)。天(tian)下(xia)之灾异怪变万类,皆天(tian)地阴阳之变革谈语(yu)也(ye)(ye)。或(huo)(huo)(huo)国不(bu)睹(du)(du)而(er)(er)州睹(du)(du),或(huo)(huo)(huo)州不(bu)睹(du)(du)而(er)(er)郡睹(du)(du),或(huo)(huo)(huo)郡不(bu)睹(du)(du)而(er)(er)县睹(du)(du),或(huo)(huo)(huo)县不(bu)睹(du)(du)而(er)(er)乡(xiang)亭睹(du)(du),或(huo)(huo)(huo)乡(xiang)亭不(bu)睹(du)(du)而(er)(er)民(min)间人(ren)睹(du)(du),或(huo)(huo)(huo)甲(jia)里不(bu)睹(du)(du)而(er)(er)乙里睹(du)(du),故(gu)古者(zhe)贤圣之治(zhi),下(xia)及庶贱者(zhe),乐得异闻,以称天(tian)心地意,以安其身也(ye)(ye)。故(gu)其治(zhi)独(du)常(chang)安平,与天(tian)合同也(ye)(ye)。

今太平盛气至,有(you)一事(shi)不得,辄有(you)不和,即天正气为(wei)不至。比若愚民(min)竭(jie)水而渔(yu),蛟龙为(wei)不见,此之谓也(ye)。今故悉使民(min)间(jian)(jian)言事(shi),乃不失(shi)天心丝发之间(jian)(jian),乃治可安也(ye)。民(min)间(jian)(jian)自(zi)力集(ji)上(shang)书,部诸长吏(li)(li)亦且恐后民(min)言事(shi),且力遣吏(li)(li)问民(min)间(jian)(jian)所(suo)睹,疾复(fu)上(shang)之,则变灾无(wu)有(you)失(shi)也(ye)。如是,皇(huang)天后土为(wei)其大喜(xi),爱(ai)其帝王。”

“以何明之乎(hu)?”“然(ran)有证(zheng):乃日月(yue)为(wei)其大明,列星守度,不乱错行,是天(tian)喜(xi)之证(zheng)也(ye);地(di)喜(xi)则百(bai)川顺流,不妄(wang)动出,万物见(jian)养长好善也(ye),即是地(di)之悦喜(xi)之证(zheng)也(ye)。真人(ren)知(zhi)之耶?”

“唯(wei)唯(wei)。天师幸(xing)哀(ai)愚生,得其事(shi)(shi)者(zhe)进问(wen),缘见(jian)待厚(hou),乃得悉问(wen)所疑。今使(shi)民(min)间(jian)记灾变(bian)怪,云何哉?”“然,善乎(hu)子(zi)问(wen)事(shi)(shi)也。然当见(jian)之(zhi)时,支日晏蚤户记之(zhi),月尽者(zhe)共集(ji)议之(zhi),可(ke)上(shang)而上(shang)之(zhi);未足上(shang)者(zhe),复待后月灾异,如(ru)此县邑长吏(li),且(qie)取晏蚤之(zhi)时于民(min)间(jian)也,则可(ke)谓为不失天之(zhi)灾丝发之(zhi)间(jian)也。

吏亦(yi)畏民(min)(min),民(min)(min)亦(yi)畏吏,两相畏恐,所(suo)上皆得实,不失铢(zhu)分之(zhi)(zhi)间。则(ze)令帝王安(an)坐幽室无忧矣。民(min)(min)臣(chen)百姓大(da)小,尽忠(zhong)信,得达其(qi)情实矣,天下莫不欢喜。如(ru)有(you)止者,即共记(ji)之(zhi)(zhi),皆应奸臣(chen)不忠(zhong)孝之(zhi)(zhi)民(min)(min),无知(zhi)(zhi)天地,共欺(qi)其(qi)上,使上聪明断绝,是大(da)过也。故当共急记(ji)之(zhi)(zhi),真(zhen)人知(zhi)(zhi)之(zhi)(zhi)耶(ye)?”“唯唯。”“行去(qu),有(you)疑来问之(zhi)(zhi)。”

“今六(liu)真人(ren)俱归慕思,惟天(tian)师(shi)使长吏民间(jian)共记灾异变怪,皆当共记何等者哉?”“善(shan)(shan)乎(hu)!六(liu)子(zi)问事详(xiang)善(shan)(shan),不失(shi)天(tian)心,不负德君,是为(wei)有功于天(tian)地(di),万物(wu)莫不被(bei)蒙之(zhi)也。所(suo)以(yi)然者,乃(nai)其(qi)为(wei)天(tian)问事□□,悉究竟详(xiang)善(shan)(shan),故不失(shi)铢分。天(tian)地(di)阴阳、三光(guang)五行、四时(shi)神(shen)?、万物(wu)所(suo)欲言(yan),悉得(de)见,故为(wei)大有功也。子(zi)知之(zhi)耶?”“唯(wei)唯(wei)。”“行,今为(wei)六(liu)真人(ren)陈之(zhi),详(xiang)自随而记之(zhi)。”“唯(wei)唯(wei)。”

“然,夫大(da)灾(zai)(zai)异(yi)(yi)变怪者,是(shi)(shi)天(tian)(tian)(tian)地(di)之(zhi)(zhi)大(da)谈(tan)(tan)也(ye)(ye)(ye)(ye)(ye);中(zhong)(zhong)灾(zai)(zai)异(yi)(yi)变怪者,是(shi)(shi)天(tian)(tian)(tian)地(di)之(zhi)(zhi)中(zhong)(zhong)谈(tan)(tan)也(ye)(ye)(ye)(ye)(ye);小(xiao)(xiao)灾(zai)(zai)异(yi)(yi)变怪者,是(shi)(shi)天(tian)(tian)(tian)地(di)之(zhi)(zhi)小(xiao)(xiao)谈(tan)(tan)也(ye)(ye)(ye)(ye)(ye)。子欲(yu)乐知(zhi)其大(da)意(yi)要,比(bi)若人,大(da)事(shi)大(da)谈(tan)(tan),中(zhong)(zhong)事(shi)中(zhong)(zhong)谈(tan)(tan),小(xiao)(xiao)事(shi)小(xiao)(xiao)谈(tan)(tan)。此大(da)小(xiao)(xiao),皆有可(ke)言也(ye)(ye)(ye)(ye)(ye),不空见(jian)也(ye)(ye)(ye)(ye)(ye)。天(tian)(tian)(tian)地(di)不妄欺(qi)人也(ye)(ye)(ye)(ye)(ye),见(jian)大(da)善瑞应,是(shi)(shi)其大(da)悦喜(xi)(xi)(xi)也(ye)(ye)(ye)(ye)(ye);见(jian)中(zhong)(zhong)善瑞应,是(shi)(shi)其中(zhong)(zhong)悦喜(xi)(xi)(xi)也(ye)(ye)(ye)(ye)(ye);见(jian)小(xiao)(xiao)善瑞应,是(shi)(shi)其小(xiao)(xiao)悦喜(xi)(xi)(xi)也(ye)(ye)(ye)(ye)(ye)。见(jian)大(da)恶凶(xiong)不祥,是(shi)(shi)天(tian)(tian)(tian)地(di)之(zhi)(zhi)大(da)怒(nu)(nu)也(ye)(ye)(ye)(ye)(ye);见(jian)中(zhong)(zhong)恶凶(xiong)不祥,是(shi)(shi)天(tian)(tian)(tian)地(di)之(zhi)(zhi)中(zhong)(zhong)怒(nu)(nu)也(ye)(ye)(ye)(ye)(ye);见(jian)小(xiao)(xiao)恶凶(xiong)不祥,是(shi)(shi)天(tian)(tian)(tian)地(di)之(zhi)(zhi)小(xiao)(xiao)怒(nu)(nu)也(ye)(ye)(ye)(ye)(ye)。平(ping)平(ping)无善变,亦(yi)无恶变,是(shi)(shi)其平(ping)平(ping),亦(yi)不喜(xi)(xi)(xi),亦(yi)不怒(nu)(nu)。子知(zhi)之(zhi)(zhi)耶?”“唯唯。”

“灾异(yi)变(bian)怪,大(da)(da)小记之(zhi),勿失铢分也(ye)。”“何其(qi)悉详乎?”“真人何其(qi)愚也(ye)!过大(da)(da)小,尽(jin)当见知(zhi)(zhi),善(shan)恶大(da)(da)小,亦(yi)悉当见知(zhi)(zhi)也(ye)。善(shan)者当谢其(qi)功,以善(shan)逾异(yi)之(zhi);过者数让(rang)之(zhi),以称天(tian)地(di)之(zhi)心意(yi)。子(zi)欲知(zhi)(zhi)其(qi)效者,天(tian),比(bi)若(ruo)人君长也(ye),一小言(yan)不(bu)见从,则小恨(hen);更(geng)中(zhong)言(yan),中(zhong)言(yan)不(bu)见从,则更(geng)大(da)(da)恨(hen);更(geng)大(da)(da)言(yan),则为害矣。故(gu)当大(da)(da)小记之(zhi),不(bu)当使(shi)天(tian)地(di)恨(hen)怒也(ye)。”

“善(shan)哉(zai)善(shan)哉(zai)!愿闻所记(ji)意。”“记(ji)变(bian)怪(guai)灾异疾病,大小(xiao)多少,风雨非常,人(ren)民(min)万物所病苦大小(xiao),皆集议而(er)(er)记(ji)之(zhi)。所以使其共记(ji)之(zhi)者(zhe)(zhe),吏自(zi)相知(zhi)(zhi)(zhi)长短(duan),民(min)民(min)自(zi)相知(zhi)(zhi)(zhi)长短(duan);迫近(jin)山(shan)(shan)阜(fu)而(er)(er)居(ju)者(zhe)(zhe),知(zhi)(zhi)(zhi)山(shan)(shan)阜(fu)变(bian);近(jin)市城郭而(er)(er)居(ju)者(zhe)(zhe),知(zhi)(zhi)(zhi)市城郭变(bian);近(jin)平土而(er)(er)居(ju)者(zhe)(zhe),知(zhi)(zhi)(zhi)平土变(bian);近(jin)水(shui)下田而(er)(er)居(ju)者(zhe)(zhe),知(zhi)(zhi)(zhi)水(shui)下田变(bian);高下外(wai)内,悉(xi)得知(zhi)(zhi)(zhi)之(zhi),故无失也(ye)。是立致太平之(zhi)术(shu)也(ye),而(er)(er)帝王所宜用,不失大心之(zhi)法也(ye)。真(zhen)人(ren)知(zhi)(zhi)(zhi)之(zhi)耶?”“唯唯。”

“行,子已知之(zhi)(zhi)矣。天地(di)开辟(pi)以来,所以多承负之(zhi)(zhi)灾(zai)者,由其记事不及民(min)间大小,共(gong)集记之(zhi)(zhi)故也(ye)。有(you)变怪(guai),反(fan)乃他所长(zhang)吏来行之(zhi)(zhi)。比近各为其部界长(zhang)吏讳(hui)不言(yan),共(gong)匿(ni)之(zhi)(zhi),因(yin)使天地(di)辞语断绝,不得上通达其帝王,为害甚深,令天悒悒,灾(zai)为之(zhi)(zhi)复(fu)增益,咎在此也(ye)。

他所(suo)长吏来(lai)考事(shi),安(an)知民间素所(suo)苦者(zhe)乎?或(huo)相与厚善(shan),反复相与共隐(yin)匿(ni)之(zhi);或(huo)得素有所(suo)不比(bi)之(zhi)家,反复增加灾,妄增益(yi)其(qi)(qi)事(shi),故之(zhi)也(ye),共匿(ni)之(zhi),则使天地谈断绝;加故,共冤无罪之(zhi)人;复令下(xia)比(bi)货财相随,此(ci)三事(shi),皆(jie)为大害冤结气,复更(geng)增其(qi)(qi)灾害也(ye),故其(qi)(qi)治殊不可平(ping)也(ye)。

令夫太阳兴平气盛(sheng)出(chu),德君(jun)当(dang)治,天下太平,莫不(bu)各(ge)得其(qi)(qi)所者,是(shi)故(gu)六真(zhen)人来,为其(qi)(qi)具问事,吾为其(qi)(qi)悉语也。子(zi)知之耶?”“唯唯。”

“是(shi)故(gu)(gu)天(tian)将(jiang)(jiang)(jiang)兴(xing)佑帝(di)王(wang),皆令(ling)自有意。从古到今,将(jiang)(jiang)(jiang)兴(xing)佑之(zhi)(zhi)(zhi)(zhi),辄(zhe)为(wei)奇(qi)文异策,令(ling)可(ke)案以(yi)治,故(gu)(gu)所为(wei)者(zhe)(zhe)(zhe)(zhe),悉大吉也(ye)(ye)(ye)(ye)。将(jiang)(jiang)(jiang)不(bu)佑利之(zhi)(zhi)(zhi)(zhi),悉断之(zhi)(zhi)(zhi)(zhi)奇(qi)文异策,使不(bu)得之(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye);如(ru)得之(zhi)(zhi)(zhi)(zhi),又使其心愚(yu),不(bu)知(zhi)策而用之(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。将(jiang)(jiang)(jiang)兴(xing)利之(zhi)(zhi)(zhi)(zhi),使其心旷然开(kai)(kai)通,而好嬉(xi)用之(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。此者(zhe)(zhe)(zhe)(zhe),天(tian)之(zhi)(zhi)(zhi)(zhi)格法也(ye)(ye)(ye)(ye),不(bu)欺人(ren)(ren)也(ye)(ye)(ye)(ye)。故(gu)(gu)凡人(ren)(ren)将(jiang)(jiang)(jiang)兴(xing)者(zhe)(zhe)(zhe)(zhe),多好善;将(jiang)(jiang)(jiang)衰者(zhe)(zhe)(zhe)(zhe),多好恶(e)也(ye)(ye)(ye)(ye);将(jiang)(jiang)(jiang)吉者(zhe)(zhe)(zhe)(zhe),易(yi)开(kai)(kai)导也(ye)(ye)(ye)(ye);将(jiang)(jiang)(jiang)凶者(zhe)(zhe)(zhe)(zhe),好抵(di)冒人(ren)(ren)也(ye)(ye)(ye)(ye),不(bu)可(ke)开(kai)(kai)导也(ye)(ye)(ye)(ye)。真人(ren)(ren)知(zhi)之(zhi)(zhi)(zhi)(zhi)耶?”“唯唯。”

“是故天(tian)者(zhe)常佑善(shan)人(ren),道(dao)者(zhe)思(si)归(gui)有德;故天(tian)者(zhe)不(bu)肯佑恶(e)人(ren),道(dao)者(zhe)不(bu)肯附于(yu)愚蔽人(ren)也。故常敕真人(ren),以付归(gui)有德之(zhi)君(jun)也。所以悉记其(qi)(qi)灾(zai)异变怪,大小(xiao)善(shan)恶(e),外内(nei)远近者(zhe),欲令上有德之(zhi)君(jun),与众贤原其(qi)(qi)灾(zai)异所起(qi)。夫天(tian)下变怪灾(zai)异,皆象其(qi)(qi)事(shi),法其(qi)(qi)行,缘类而生,众贤共集议思(si)之(zhi),旷然如(ru)(ru)其(qi)(qi)意,以其(qi)(qi)事(shi)类考(kao)问之(zhi),则(ze)得之(zhi)矣,则(ze)天(tian)地(di)日为其(qi)(qi)大喜,帝王日为其(qi)(qi)大安。如(ru)(ru)此,则(ze)德究洽于(yu)神?,莫不(bu)飨(xiang)应(ying)。

欲知(zhi)其(qi)(qi)大效(xiao),天下(xia)所疾苦,灾异悉尽,民臣(chen)悉善,应诏书而行,不失铢分,下(xia)不欺(qi)其(qi)(qi)上(shang)之明效(xiao)也。有(you)余(yu)多害,自若多欺(qi)者;少害,少欺(qi)者;无(wu)(wu)一余(yu)害,无(wu)(wu)一欺(qi)者。常安观下(xia)所上(shang),以(yi)占民臣(chen)大小(xiao)忠(zhong)信(xin)与不,以(yi)其(qi)(qi)事对(dui)之,比(bi)若窥明镜(jing),相对(dui)而面语。”“神哉!为道如斯。”“此乃天佑上(shang)德(de)之君,子其(qi)(qi)治天下(xia)之镜(jing)也。真人知(zhi)之耶?”“唯唯。”

“行(xing)去,付上(shang)德之君急急。一(yi)人(ren)(ren)独上(shang)书(shu),名为(wei)(wei)(wei)投书(shu)。治事(shi)付一(yi)信,名为(wei)(wei)(wei)大欺(qi),与(yu)皇天为(wei)(wei)(wei)重怨(yuan),天道为(wei)(wei)(wei)其常乱也(ye)。二(er)人(ren)(ren)共(gong)(gong)上(shang)书(shu),名为(wei)(wei)(wei)太阴(yin),合奸共(gong)(gong)欺(qi),二(er)猾人(ren)(ren)固(gu)(gu)固(gu)(gu)相敕戒(jie),或(huo)共(gong)(gong)有怨(yuan)恶共(gong)(gong)上(shang)之,共(gong)(gong)为(wei)(wei)(wei)虚伪也(ye),与(yu)地为(wei)(wei)(wei)咎,地道为(wei)(wei)(wei)其大乱也(ye)。三人(ren)(ren)共(gong)(gong)上(shang)书(shu),固(gu)(gu)固(gu)(gu)尚不实,三人(ren)(ren)固(gu)(gu)固(gu)(gu)可(ke)相敕教,共(gong)(gong)有所疾共(gong)(gong)上(shang)事(shi),以公报私,固(gu)(gu)固(gu)(gu)为(wei)(wei)(wei)共(gong)(gong)欺(qi)其上(shang)也(ye),与(yu)中(zhong)和(he)为(wei)(wei)(wei)仇,令(ling)和(he)气大乱也(ye)。

四人(ren)(ren)共上书,中辄(zhe)有畏(wei)事不(bu)真(zhen)(zhen)(zhen)者(zhe),为傍人(ren)(ren)所(suo)得长短(duan),为罪名固固耶(ye),将(jiang)似类真(zhen)(zhen)(zhen)也(ye)(ye),其(qi)不(bu)信者(zhe),乱四时也(ye)(ye)。五人(ren)(ren)共上书,似真(zhen)(zhen)(zhen)未(wei)信□□也(ye)(ye),其(qi)不(bu)信者(zhe),辄(zhe)乱五行也(ye)(ye)。六人(ren)(ren)共上书,将(jiang)真(zhen)(zhen)(zhen)未(wei)信也(ye)(ye),其(qi)不(bu)信者(zhe),辄(zhe)乱六合也(ye)(ye)。七(qi)人(ren)(ren)共上书似信,八(ba)人(ren)(ren)近真(zhen)(zhen)(zhen),九人(ren)(ren)近实,十人(ren)(ren)而小(xiao)□□。”

“今天师何(he)其疑(yi)之(zhi)多也(ye)?愿闻(wen)其要意。”“然,所以(yi)疑(yi)之(zhi)多者,或五方(fang)好猾人(ren),俱自有私怨咎,以(yi)公报私,固(gu)固(gu)可共相与为大欺(qi),猾奸人(ren)乱天地道而误上,故未疾纯敢信之(zhi)也(ye),但为小□□。

是故使众人老小,贤不(bu)肖男女,下及奴婢(bi)者(zhe),大小集议,不(bu)可(ke)得(de)(de)以(yi)伪。其以(yi)公报私也(ye),中会(hui)有(you)不(bu)安(an)而言(yan)之者(zhe),或(huo)(huo)有(you)不(bu)肖,或(huo)(huo)有(you)轻口不(bu)能匿(ni),或(huo)(huo)有(you)老人,寿(shou)在旦(dan)暮(mu),不(bu)复忌讳,或(huo)(huo)有(you)妇女小儿(er)行言(yan),不(bu)能隐(yin)匿(ni),共为(wei)奸(jian)也(ye)。故其事(shi)会(hui)泄,故无奸(jian)悉(xi)得(de)(de)真(zhen)(zhen)也(ye),得(de)(de)真(zhen)(zhen)则天地心调。真(zhen)(zhen)人知之耶?”“唯(wei)(wei)唯(wei)(wei)。”

“本(ben)帝(di)王所(suo)以(yi)连(lian)连(lian)相承负(fu)之(zhi)(zhi)(zhi)过责,治(zhi)常失天(tian)心,流灾(zai)(zai)不绝,绝者复(fu)(fu)起(qi),皇(huang)天(tian)不安,多害(hai)气(qi)疾病,不得久大(da)乐,须臾乐者复(fu)(fu)恶,其大(da)咎正在此猾奸(jian)人(ren)(ren)(ren),共背天(tian)地(di)而欺帝(di)王。人(ren)(ren)(ren)乃以(yi)天(tian)地(di)为(wei)命,以(yi)帝(di)王为(wei)父母(mu),愚人(ren)(ren)(ren)及背其命而共欺其父母(mu),故天(tian)地(di)共憎之(zhi)(zhi)(zhi),帝(di)王恶之(zhi)(zhi)(zhi)。其法恶,死(si)有余(yu)罪,当(dang)流后生也(ye)。是故灾(zai)(zai)不绝,害(hai)日(ri)多,人(ren)(ren)(ren)寿日(ri)少,万物常乱也(ye),正咎在是也(ye)。岂(qi)真(zhen)人(ren)(ren)(ren)已大(da)觉重知之(zhi)(zhi)(zhi)耶?”“唯唯。”

“子可(ke)(ke)谓(wei)已知之(zhi)(zhi)矣。是故吾(wu)知皇(huang)天深疾恶(e),是故吾(wu)使是文复重□□为其平。遗失(shi)其一事,一事可(ke)(ke)起,失(shi)之(zhi)(zhi)于前(qian),得之(zhi)(zhi)于后,此事尤重,天大(da)恶(e)之(zhi)(zhi)也(ye)(ye)。吾(wu)知其□□,以(yi)示敕真人(ren),以(yi)付归上道德之(zhi)(zhi)君,得而行(xing)之(zhi)(zhi),与神无异也(ye)(ye),乃且太平上皇(huang)正气立(li)自来也(ye)(ye)。吾(wu)之(zhi)(zhi)文,不敢负天地,不负上德君,不负后生下古(gu)之(zhi)(zhi)人(ren),不负万物,行(xing)之(zhi)(zhi)立(li)效。”

“善哉善哉!愿(yuan)闻一人(ren)上书,何故乱(luan)天?二人(ren)何故乱(luan)地?”“然(ran)此者,各从(cong)其(qi)家(jia)。并策相应者,相感动,此自然(ran)法。子知之耶?”“唯(wei)唯(wei)。”“行,子已知之矣(yi)。天下之事,各从(cong)其(qi)类也。”

“愿(yuan)(yuan)问(wen)天(tian)师,今应此(ci)文言为之(zhi),宁(ning)能尽(jin)实核(he),天(tian)下(xia)悉(xi)信(xin)耶?”“然,天(tian)下(xia)悉(xi)信(xin)矣。”“愿(yuan)(yuan)闻其(qi)意。”“然,且语真人大要。说今是(shi)主(zhu)者(zhe)长(zhang)吏,亦(yi)(yi)畏(wei)民(min)(min)泄其(qi)事,而生之(zhi)六考问(wen),长(zhang)得(de)其(qi)信(xin)也(ye)(ye)(ye)(ye);民(min)(min)亦(yi)(yi)畏(wei)县官(guan)(guan)(guan)得(de)其(qi)短(duan),亦(yi)(yi)复信(xin)也(ye)(ye)(ye)(ye);县官(guan)(guan)(guan)长(zhang)吏居民(min)(min),亦(yi)(yi)畏(wei)行于他方上书(shu)者(zhe),得(de)其(qi)短(duan),亦(yi)(yi)信(xin)也(ye)(ye)(ye)(ye);行上书(shu)者(zhe),亦(yi)(yi)畏(wei)县长(zhang)吏居民(min)(min)得(de)其(qi)短(duan)也(ye)(ye)(ye)(ye),亦(yi)(yi)信(xin)也(ye)(ye)(ye)(ye);更相畏(wei),非(fei)敢有妄语者(zhe)也(ye)(ye)(ye)(ye),亦(yi)(yi)非(fei)有可隐也(ye)(ye)(ye)(ye),是(shi)故使三处上书(shu),县官(guan)(guan)(guan)与居民(min)(min)与行者(zhe),悉(xi)旦(dan)三相应,不(bu)失铢分也(ye)(ye)(ye)(ye)。”

“神(shen)哉!为道(dao)如(ru)此(ci)。愿闻到也所(suo)集(ji)议(yi),人(ren)当(dang)于(yu)何期乎?”“善哉,子(zi)之言。悉记于(yu)太(tai)平(ping)来(lai)善之宅(zhai)下。”“何必于(yu)此(ci)?”“然,其(qi)有(you)奇方(fang)殊文(wen),可使投于(yu)太(tai)平(ping)来(lai)善宅(zhai)中(zhong)(zhong)(zhong)。因集(ji)议(yi)善恶于(yu)其(qi)下,而(er)四(si)方(fang)共上(shang)事(shi)也,为一人(ren)议(yi)。中(zhong)(zhong)(zhong)悔而(er)止(zhi),或为旁人(ren)所(suo)止(zhi),上(shang)书(shu)便在方(fang)道(dao)中(zhong)(zhong)(zhong)止(zhi),意以其(qi)所(suo)匿事(shi)罪之。如(ru)此(ci),书(shu)者(zhe)天下已(yi)得矣,帝王(wang)已(yi)长游矣。”

“善哉(zai)善哉(zai)!今(jin)天(tian)师(shi)文(wen)积备多,当(dang)尽何(he)投之(zhi)(zhi)?”“其(qi)文(wen)独为(wei)上出(chu)者止于(yu)上,悉(xi)为(wei)天(tian)下事(shi)出(chu)者悉(xi)出(chu)之(zhi)(zhi)。子知之(zhi)(zhi)耶?”“唯(wei)唯(wei)。”“行(xing)去。夫上德之(zhi)(zhi)君,天(tian)自使有圣心,且缘是(shi)自有善意(yi),自有善令。仪此为(wei)天(tian)法,不(bu)失丝(si)发也。事(shi)亦不(bu)可胜(sheng)记(ji),常(chang)苦文(wen)。行(xing)去。”“唯(wei)唯(wei)。”

右天告六真人使重知三道行文(wen)书诀

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