太平经（35）
◎拘校三古文(wen)法第一百三十二
“请问(wen)天师(shi)之书，乃拘校天地开辟以来，前后(hou)贤(xian)圣之文(wen)，河(he)洛图书神文(wen)之属，下(xia)及(ji)(ji)凡民之辞语，下(xia)及(ji)(ji)奴(nu)婢，远及(ji)(ji)夷狄，皆受其奇辞殊(shu)策，合(he)以为一语，以明天道，曾不烦乎(hu)哉？不也”
为(wei)其(qi)(qi)(qi)(qi)远烦而(er)不通，故各(ge)就其(qi)(qi)(qi)(qi)为(wei)作求善(shan)(shan)太平之(zhi)宅，于其(qi)(qi)(qi)(qi)所属邑乡，主(zhu)备其(qi)(qi)(qi)(qi)远，不能自致。故为(wei)其(qi)(qi)(qi)(qi)立宅道(dao)上(shang)，使(shi)其(qi)(qi)(qi)(qi)投异辞(ci)、善(shan)(shan)奇策(ce)、殊方于其(qi)(qi)(qi)(qi)中也(ye)。因(yin)取中事(shi)，傅持往付(fu)于上(shang)有德之(zhi)君，令(ling)其(qi)(qi)(qi)(qi)群(qun)臣臣共定案之(zhi)，以类相求。上(shang)第一(yi)善(shan)(shan)者，去(qu)(qu)其(qi)(qi)(qi)(qi)邪辞(ci)，以为(wei)洞极之(zhi)经，名为(wei)天洞极政事(shi)。乃(nai)后天地之(zhi)病(bing)，且悉(xi)除(chu)去(qu)(qu)也(ye)。帝王之(zhi)治，且壹大(da)安也(ye)，承负万(wan)(wan)万(wan)(wan)世之(zhi)灾(zai)厄会，且壹都(dou)去(qu)(qu)也(ye)。然后万(wan)(wan)物(wu)群(qun)神，且无一(yi)可言，而(er)不复上(shang)白(bai)人恶于上(shang)天也(ye)。故敕使(shi)其(qi)(qi)(qi)(qi)拘校之(zhi)者，乃(nai)天使(shi)吾下言也(ye)。虽烦，安得不力为(wei)之(zhi)乎？
天(tian)下(xia)文书及人各(ge)言(yan)一，或言(yan)十数，而(er)(er)天(tian)下(xia)之(zhi)疑事悉(xi)自解，亦无大烦也，但(dan)各(ge)居其处而(er)(er)言(yan)之(zhi)，傅持(chi)付上耳。是名为天(tian)下(xia)集言(yan)而(er)(er)共语，以(yi)(yi)通(tong)达天(tian)地之(zhi)意，以(yi)(yi)通(tong)达天(tian)地之(zhi)气，以(yi)(yi)除帝王灾害，以(yi)(yi)利凡(fan)民及万(wan)物，莫不各(ge)得(de)处其所者。乃后天(tian)地壹且大悦喜，病壹除。喜则(ze)佑帝王也，今(jin)使无事而(er)(er)长游也。”
“愿问(wen)天(tian)地(di)何(he)故一时使天(tian)下人，共(gong)集(ji)(ji)辞策(ce)及古今神圣之文，以(yi)为洞极经(jing)乎(hu)？”“善哉(zai)，子(zi)之问(wen)，然天(tian)地(di)有剧(ju)病，乱未尝得善理也(ye)，故教(jiao)示人使集(ji)(ji)议，而共(gong)集(ji)(ji)出正语奇策(ce)，以(yi)除其(qi)病也(ye)，故使其(qi)大共(gong)集(ji)(ji)言事也(ye)。”
“愿(yuan)请问天(tian)地乱而(er)(er)有(you)剧病，何不(bu)更生善圣人乎？”“力复生后圣人，乃(nai)无益。”“何也？”“噫，真(zhen)人愚哉！吾(wu)闻前已有(you)言矣。”“下(xia)贱暗之生，积愚固固，不(bu)能察察知之。”真(zhen)人尚(shang)乃(nai)言如(ru)此，俗人何以可(ke)晓(xiao)乎？必且互置(zhi)吾(wu)文(wen)，而(er)(er)更大忿(fen)天(tian)，灾害反且更大起，而(er)(er)不(bu)可(ke)救。故天(tian)使子反覆问是也，欲使吾(wu)更□□具言耶？诺(nuo)诺(nuo)，吾(wu)亲见遣，为是事下(xia)，吾(wu)不(bu)敢(gan)有(you)所匿而(er)(er)忿(fen)天(tian)也。行，真(zhen)人明听，为子条诀解之，更以上下(xia)悉说道之，但安坐。”“唯唯。”
“行，古今圣(sheng)(sheng)人(ren)(ren)有优劣，各长于一(yi)事，俱为(wei)天(tian)(tian)(tian)(tian)(tian)(tian)谈(tan)地语(yu)，而(er)(er)所作(zuo)殊异，是故(gu)众圣(sheng)(sheng)前后(hou)出者(zhe)，所为(wei)各异也(ye)；俱乐(le)得天(tian)(tian)(tian)(tian)(tian)(tian)心(xin)(xin)地意(yi)，去(qu)恶而(er)(er)致善(shan)，而(er)(er)辞不尽同，壹(yi)合壹(yi)不，大类相似，故(gu)众圣(sheng)(sheng)不能悉(xi)知天(tian)(tian)(tian)(tian)(tian)(tian)地意(yi)，故(gu)天(tian)(tian)(tian)(tian)(tian)(tian)地常有剧病，而(er)(er)不悉(xi)除。复欲生圣(sheng)(sheng)人(ren)(ren)，会复如斯。天(tian)(tian)(tian)(tian)(tian)(tian)久悒悒，于是故(gu)遣(qian)吾下，具(ju)为(wei)其语(yu)，以告真人(ren)(ren)。所以告真人(ren)(ren)者(zhe)，天(tian)(tian)(tian)(tian)(tian)(tian)上诸神言(yan)，天(tian)(tian)(tian)(tian)(tian)(tian)下有乐(le)善(shan)欲称天(tian)(tian)(tian)(tian)(tian)(tian)心(xin)(xin)者(zhe)，独(du)有真人(ren)(ren)耳，故(gu)吾以辞情(qing)告于真人(ren)(ren)也(ye)。吾不同空语(yu)耳，真人(ren)(ren)自知之耶？”“唯(wei)唯(wei)。”
“行，子已自知矣。行，所(suo)以拘校上(shang)古(gu)(gu)(gu)(gu)神(shen)(shen)(shen)文(wen)、中古(gu)(gu)(gu)(gu)神(shen)(shen)(shen)文(wen)、下古(gu)(gu)(gu)(gu)神(shen)(shen)(shen)文(wen)者(zhe)，或上(shang)古(gu)(gu)(gu)(gu)神(shen)(shen)(shen)文(wen)未(wei)及言之(zhi)(zhi)，中古(gu)(gu)(gu)(gu)神(shen)(shen)(shen)文(wen)言之(zhi)(zhi)；中古(gu)(gu)(gu)(gu)神(shen)(shen)(shen)文(wen)未(wei)及言之(zhi)(zhi)，下古(gu)(gu)(gu)(gu)神(shen)(shen)(shen)文(wen)言之(zhi)(zhi)也(ye)(ye)，因以类相从相补，共成(cheng)一(yi)善辞，故使集之(zhi)(zhi)也(ye)(ye)，乃后神(shen)(shen)(shen)书天地意可睹矣。真人知之(zhi)(zhi)耶？”“唯唯。”
“行(xing)，子已解(jie)矣。行(xing)，上(shang)(shang)古(gu)圣(sheng)(sheng)(sheng)人(ren)(ren)失之(zhi)(zhi)(zhi)，中(zhong)(zhong)古(gu)圣(sheng)(sheng)(sheng)人(ren)(ren)得之(zhi)(zhi)(zhi)；中(zhong)(zhong)古(gu)圣(sheng)(sheng)(sheng)人(ren)(ren)失之(zhi)(zhi)(zhi)，下古(gu)圣(sheng)(sheng)(sheng)人(ren)(ren)得之(zhi)(zhi)(zhi)；下古(gu)圣(sheng)(sheng)(sheng)人(ren)(ren)失之(zhi)(zhi)(zhi)，上(shang)(shang)古(gu)圣(sheng)(sheng)(sheng)人(ren)(ren)得之(zhi)(zhi)(zhi)，以类相(xiang)从，因(yin)以相(xiang)补，共成一善圣(sheng)(sheng)(sheng)辞矣。真(zhen)人(ren)(ren)知之(zhi)(zhi)(zhi)耶(ye)？”“唯唯。”
“行，子可(ke)谓大解已。行，大圣(sheng)或有短(duan)失之(zhi)(zhi)，中圣(sheng)得之(zhi)(zhi)；中圣(sheng)失之(zhi)(zhi)，小圣(sheng)得之(zhi)(zhi)，因复以类相从，因而相补(bu)，共成一善圣(sheng)辞矣。真人知之(zhi)(zhi)耶(ye)？”“唯唯。”
“行，子已解(jie)矣。行，大贤以短失(shi)之，中(zhong)贤得(de)之；中(zhong)贤失(shi)之，小(xiao)贤得(de)之，以类相从，因(yin)以相补(bu)，共(gong)成一善贤辞(ci)矣。真人知(zhi)耶？”“唯(wei)唯(wei)。”
“行，子已大解矣(yi)。行，帝王(wang)失(shi)之，臣子得之；臣子失(shi)之，庶民得之，以类相从，因以相补(bu)，共成一(yi)善辞矣(yi)。真人知之耶？”“唯唯。”
“行，子已大解矣。行，上老失之(zhi)，丁壮得(de)之(zhi)；丁壮失之(zhi)，少者得(de)之(zhi)，以类相从，因以相补，共成一善辞矣。真(zhen)人知之(zhi)耶？”“唯唯。”
“行(xing)，子(zi)已解矣。行(xing)，男子(zi)失之(zhi)(zhi)，女(nv)子(zi)得之(zhi)(zhi)；女(nv)子(zi)失之(zhi)(zhi)，奴婢夷狄得之(zhi)(zhi)，以(yi)(yi)类相从，因以(yi)(yi)相补(bu)，共成(cheng)一善(shan)辞矣。真人知之(zhi)(zhi)耶？”“唯唯。”
“行(xing)(xing)，子已(yi)知(zhi)之(zhi)(zhi)矣。行(xing)(xing)，或(huo)上古(gu)文(wen)失之(zhi)(zhi)，中(zhong)古(gu)文(wen)得之(zhi)(zhi)；或(huo)中(zhong)古(gu)文(wen)失之(zhi)(zhi)，下古(gu)文(wen)得之(zhi)(zhi)，以类相从，因以相补，共成一(yi)善辞矣。真人知(zhi)之(zhi)(zhi)耶？”“唯唯。”
“行，子(zi)以(yi)大解矣(yi)。行，或上古(gu)人(ren)失(shi)之，中(zhong)古(gu)人(ren)得之；中(zhong)古(gu)人(ren)失(shi)之，下古(gu)人(ren)得之，以(yi)类相从，因(yin)以(yi)相补，共(gong)成一善(shan)辞矣(yi)。真(zhen)人(ren)知之乎？”“唯唯。”
“行，子(zi)已解(jie)矣。行，或(huo)(huo)(huo)上失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)下(xia)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)(huo)(huo)下(xia)失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)上得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)(huo)(huo)上下(xia)失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)中(zhong)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)(huo)(huo)中(zhong)失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)上下(xia)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。或(huo)(huo)(huo)天神文(wen)(wen)(wen)(wen)失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，反圣文(wen)(wen)(wen)(wen)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)(huo)(huo)圣文(wen)(wen)(wen)(wen)失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，反贤者文(wen)(wen)(wen)(wen)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)(huo)(huo)贤者文(wen)(wen)(wen)(wen)失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)百姓(xing)文(wen)(wen)(wen)(wen)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)(huo)(huo)百姓(xing)文(wen)(wen)(wen)(wen)失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)夷狄得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。或(huo)(huo)(huo)内(nei)失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，反外(wai)(wai)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)(huo)(huo)外(wai)(wai)失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，反内(nei)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。会(hui)有失(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者，会(hui)有得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也，故上下(xia)外(wai)(wai)内(nei)，尊卑远(yuan)近(jin)，俱(ju)收(shou)其文(wen)(wen)(wen)(wen)与要语，而(er)集其长短，以类相从，因以相补，则俱(ju)矣，然后文(wen)(wen)(wen)(wen)书(shu)及(ji)辞言壹都通具也。真人知(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耶？”“唯(wei)唯(wei)。”
“行之(zhi)，子已(yi)知之(zhi)矣。天地(di)出(chu)生凡(fan)事，人民圣贤C738行万物之(zhi)属，各(ge)有(you)短长(zhang)，各(ge)有(you)所(suo)不(bu)及(ji)，各(ge)有(you)所(suo)失(shi)，故所(suo)为(wei)所(suo)作，各(ge)异不(bu)同。其大率要俱欲乐得天地(di)之(zhi)心(xin)，而自安也(ye)，当时(shi)各(ge)自言所(suo)为(wei)是(shi)(shi)也(ye)，孔(kong)孔(kong)以为(wei)真真也(ye)，而俱反失(shi)天地(di)之(zhi)心(xin)，故常(chang)有(you)余(yu)灾毒，或大或小(xiao)，相流而不(bu)绝，是(shi)(shi)其明效也(ye)。故生承(cheng)负(fu)之(zhi)责，后(hou)生者病之(zhi)日(ri)剧，真人知之(zhi)耶？”“唯唯。”
“行，子已(yi)解矣。故今天遣吾下，为(wei)上德(de)道君更考文(wen)，教吾都合(he)之，从神文(wen)圣(sheng)贤辞，下及庶人奴(nu)婢夷狄，以类(lei)相从，合(he)其辞语善者(zhe)，以为(wei)洞(dong)(dong)极之经，名为(wei)皇天洞(dong)(dong)极政事之文(wen)也，乃后天地病壹(yi)悉除去也。真(zhen)人知之耶？”“唯(wei)唯(wei)。”可忄(xin)(xin)亥哉！可忄(xin)(xin)亥哉！”
“行(xing)，真人(ren)已应(ying)晓事生，已知之矣，天已使子寿矣，及(ji)上(shang)真人(ren)矣。”“不敢不敢。”“子自(zi)行(xing)得之，非吾力(li)也(ye)。子为(wei)善，天下无双，故天爱(ai)之也(ye)。。“不敢不敢，今愚(yu)生但无忿天而已，无敢可望也(ye)。”“不賺(zhuan)也(ye)。”“唯(wei)唯(wei)。请问合是众类以相(xiang)从，愿闻其诀意。”“然，善哉子难问，天使之□□乎哉！诺(nuo)，安(an)坐，为(wei)子分(fen)别道之也(ye)。”“唯(wei)唯(wei)。”
“行，假(jia)令正，共说(shuo)一(yi)(yi)‘甲’字也，是(shi)一(yi)(yi)事也正。投众贤明前，是(shi)宜天下文书，众人(ren)之(zhi)辞，各有(you)言说(shuo)，此一(yi)(yi)且无(wu)訾之(zhi)文，无(wu)訾之(zhi)言，取中(zhong)善(shan)者(zhe)，合(he)众人(ren)心(xin)第(di)一(yi)(yi)解者(zhe)集之(zhi)，以相征明，而(er)起合(he)于(yu)人(ren)心(xin)者(zhe)，即合(he)于(yu)天地心(xin)矣。”
“以(yi)(yi)何明之？愿闻(wen)其诀。”“然，凡人(ren)之行也(ye)，考之于(yu)(yu)心(xin)(xin)(xin)，及众(zhong)贤(xian)(xian)圣心(xin)(xin)(xin)而合(he)，而俱言善是也(ye)，其应(ying)即(ji)合(he)于(yu)(yu)天心(xin)(xin)(xin)矣；考之于(yu)(yu)心(xin)(xin)(xin)自(zi)疑者，考之于(yu)(yu)众(zhong)贤(xian)(xian)圣心(xin)(xin)(xin)，下及小人(ren)心(xin)(xin)(xin)，而言非(fei)者，即(ji)凶，天竟应(ying)之以(yi)(yi)凶也(ye)，是即(ji)其明征也(ye)。故集此说以(yi)(yi)为(wei)经(jing)，都合(he)人(ren)心(xin)(xin)(xin)者是，不合(he)人(ren)心(xin)(xin)(xin)者非(fei)也(ye)。子(zi)知之耶？”“唯唯。”
“行，凡书文凡事(shi)，各自(zi)有本。按(an)本共以众文人辞叶(ye)，共因而说之如此矣(yi)，俱(ju)合(he)人心意(yi)者(zhe)，即合(he)神(shen)?；不合(he)人心意(yi)者(zhe)，不合(he)神(shen)?。”“善(shan)哉善(shan)哉！闻命矣(yi)。”
“今真(zhen)(zhen)人(ren)何故(gu)言(yan)闻命乎？”“然，行善正，则(ze)得天(tian)心而生；行恶(e)，失天(tian)心，则(ze)凶死。此死生，即命所属(shu)也(ye)，故(gu)言(yan)闻命也(ye)。”“善哉(zai)！真(zhen)(zhen)人(ren)言(yan)是也(ye)，吾无(wu)以加(jia)之(zhi)也(ye)。是故(gu)天(tian)正其(qi)(qi)言(yan)与(yu)文(wen)，则(ze)吉；不正其(qi)(qi)言(yan)与(yu)文(wen)，则(ze)凶，是以吾教真(zhen)(zhen)人(ren)拘校之(zhi)也(ye)。”“唯(wei)唯(wei)。”
“然后太平上(shang)皇之气立(li)出，延年(nian)立(li)来。天(tian)(tian)文(wen)圣人(ren)(ren)(ren)之辞，尚(shang)乃有(you)短(duan)长(zhang)，故上(shang)皇之气见圄于邪(xie)(xie)(xie)辞误(wu)言，未尝(chang)得来也(ye)，故天(tian)(tian)地(di)后开辟以来，未尝(chang)有(you)上(shang)皇之气来助帝王(wang)治也(ye)。今天(tian)(tian)欲都开出之，故拘校文(wen)书(shu)也(ye)。有(you)余一(yi)(yi)邪(xie)(xie)(xie)言，辄余一(yi)(yi)病(bing)(bing)(bing)；余一(yi)(yi)邪(xie)(xie)(xie)说误(wu)文(wen)，辄有(you)余一(yi)(yi)病(bing)(bing)(bing)；余十，十病(bing)(bing)(bing)；余百，百病(bing)(bing)(bing)；余千，千病(bing)(bing)(bing)；余万，万病(bing)(bing)(bing)，随此余邪(xie)(xie)(xie)言邪(xie)(xie)(xie)文(wen)误(wu)辞为病(bing)(bing)(bing)。天(tian)(tian)地(di)病(bing)(bing)(bing)之，故使人(ren)(ren)(ren)亦(yi)病(bing)(bing)(bing)之；人(ren)(ren)(ren)无病(bing)(bing)(bing)，即天(tian)(tian)无病(bing)(bing)(bing)也(ye)；人(ren)(ren)(ren)半病(bing)(bing)(bing)之，即天(tian)(tian)半病(bing)(bing)(bing)之；人(ren)(ren)(ren)悉(xi)大小有(you)病(bing)(bing)(bing)，即天(tian)(tian)悉(xi)病(bing)(bing)(bing)之矣。故使人(ren)(ren)(ren)病(bing)(bing)(bing)者，乃乐觉之也(ye)，而(er)不觉，故死无数也(ye)。”
请问合(he)众类(lei)以(yi)相从。然(ran)，善(shan)(shan)正其言(yan)则吉，不善(shan)(shan)正其言(yan)则凶(xiong)，然(ran)后太平上皇(huang)之(zhi)气立来矣(yi)。夫(fu)人(ren)有病，皆愿速(su)较为(wei)善(shan)(shan)，天地(di)之(zhi)病，亦愿速(su)较为(wei)善(shan)(shan)矣(yi)。
“愿闻(wen)以何以天病(bing)(bing)邪(xie)(xie)言(yan)、邪(xie)(xie)辞、邪(xie)(xie)文(wen)，而有(you)病(bing)(bing)乎？”“噫(yi)，子(zi)反更冥冥暗愚，何哉？行(xing)安坐，为(wei)真人说(shuo)之。夫邪(xie)(xie)言(yan)邪(xie)(xie)文(wen)以说(shuo)法经(jing)道也，则乱(luan)(luan)道经(jing)书；道经(jing)乱(luan)(luan)，则天文(wen)地(di)理(li)乱(luan)(luan)矣；天文(wen)地(di)理(li)乱(luan)(luan)，则天地(di)病(bing)(bing)矣，故(gu)使三光(guang)风雨(yu)、四时五行(xing)，战斗(dou)无常，岁为(wei)其(qi)凶年(nian)，帝王为(wei)其(qi)愁(chou)苦，县官乱(luan)(luan)治，民(min)愁(chou)恚(hui)饥寒，此非(fei)邪(xie)(xie)文(wen)邪(xie)(xie)言(yan)所病(bing)(bing)邪(xie)(xie)？如大(da)用之，乃到于大(da)乱(luan)(luan)不(bu)治也。子(zi)知耶(ye)？”“唯唯。”
“夫邪文、邪言(yan)、误辞以治国也，日日得乱，于(yu)是邪言(yan)、邪辞、误文为(wei)耳所(suo)共欺，则国为(wei)之(zhi)乱危，臣为(wei)之(zhi)枉法而妄为(wei)，民为(wei)之(zhi)困穷，共污天(tian)地之(zhi)治，乱天(tian)官，大怒日教不绝也，人哭泣呼冤，亦(yi)不绝也。子知之(zhi)耶？”“唯(wei)唯(wei)。”
“邪言、邪文、误辞以治家(jia)也(ye)，则父(fu)子(zi)(zi)夫妇乱，更相憎恶，而(er)常斗(dou)辩不(bu)绝，遂(sui)为凶家(jia)。子(zi)(zi)知之耶？”“唯唯，可忄亥哉(zai)！见天师(shi)言，诚怖惶。愚(yu)生不(bu)深计，不(bu)知是(shi)恶致此也(ye)。”
“真人(ren)独愚日久矣。夫俗(su)人(ren)以(yi)为(wei)小(xiao)事，而不(bu)(bu)去(qu)之(zhi)，乃不(bu)(bu)知此邪(xie)言(yan)、邪(xie)辞、邪(xie)文，乃与天(tian)地为(wei)大(da)怨也，是乃国家(jia)之(zhi)大(da)贼也，百姓之(zhi)烈鬼(gui)也，宁(ning)可不(bu)(bu)一都投(tou)而力去(qu)之(zhi)耶(ye)？是故(gu)天(tian)爱上德之(zhi)君，恐其不(bu)(bu)觉悟，复彼是大(da)灾，故(gu)遣吾(wu)下(xia)，具(ju)言(yan)之(zhi)。真人(ren)疾(ji)以(yi)文付之(zhi)，使(shi)其疾(ji)思天(tian)意(yi)，可以(yi)自安(an)；不(bu)(bu)者，天(tian)怒会不(bu)(bu)绝也。故(gu)天(tian)不(bu)(bu)复使(shi)圣人(ren)语(yu)，会不(bu)(bu)能悉都除其病(bing)，故(gu)使(shi)天(tian)下(xia)人(ren)共(gong)壹(yi)言(yan)，俱壹(yi)集古(gu)文考(kao)之(zhi)也。
今天忿忿，积恚于(yu)是(shi)邪(xie)言(yan)邪(xie)文(wen)、单言(yan)孤佞辞也(ye)。今考是(shi)，真(zhen)人欲知(zhi)之(zhi)，比若(ruo)帝(di)王愁恚夷狄数(shu)来害人也(ye)，故(gu)发兵士万万往(wang)击(ji)之(zhi)，病不(bu)(bu)怒(nu)也(ye)。怒(nu)者功赐多(duo)，不(bu)(bu)怒(nu)者帝(di)王复考之(zhi)。今考邪(xie)文(wen)，如此矣。真(zhen)人知(zhi)之(zhi)耶？”“唯唯。可畏乎！天下(xia)已正矣。”
