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太平经在线阅读

[移动版] 作者:佚名

 

太平经(37)

◎三光蚀诀(jue)第一百三十三

“请问天之三光,何故时蚀(shi)邪(xie)?”

“善哉!子之所问。是天地之大怒,天地战斗(dou)不和(he),其验(yan)见效于日(ri)月(yue)星辰。然亦(yi)(yi)可(ke)(ke)蚀,亦(yi)(yi)可(ke)(ke)不蚀,咎在阴阳气(qi)战斗(dou)。”

“何(he)故战斗乎?”“阴阳相奸(jian),递诤胜负(fu)。夫阴与阳,本当更(geng)相利佑,共为和(he)气,而反战斗,悉过在此不和(he)调。”

“如使和调不(bu)(bu)(bu)(bu)蚀(shi)(shi),亦(yi)当(dang)(dang)不(bu)(bu)(bu)(bu)蚀(shi)(shi)邪(xie)?”“然(ran)。大洞上古最善之时,常不(bu)(bu)(bu)(bu)蚀(shi)(shi);后生(sheng)(sheng)弥弥共失天(tian)地意(yi)(yi),遂(sui)使阴阳稍稍不(bu)(bu)(bu)(bu)相(xiang)(xiang)爱,故至于(yu)战斗(dou)(dou)。子以(yi)吾言(yan)不(bu)(bu)(bu)(bu)然(ran)也(ye),子使德(de)君案行吾文,尽得其(qi)(qi)意(yi)(yi),战斗(dou)(dou)且(qie)止(zhi)(zhi);小得其(qi)(qi)意(yi)(yi),小止(zhi)(zhi);半得其(qi)(qi)意(yi)(yi),半止(zhi)(zhi);如不(bu)(bu)(bu)(bu)力行,固困耳。”“请问(wen):夫日(ri)(ri)月(yue)蚀(shi)(shi),以(yi)何(he)(he)(he)时运(yun)相(xiang)(xiang)逢(feng)邪(xie)?”“噫,子其(qi)(qi)愚(yu)哉(zai)(zai)(zai)!真人正复更发天(tian)怒,今真人以(yi)何(he)(he)(he)知(zhi)为(wei)时运(yun)邪(xie)?”“愚(yu)生(sheng)(sheng)见其(qi)(qi)同处(chu)也(ye)。”“冥冥哉(zai)(zai)(zai),子之心也(ye),其(qi)(qi)暗(an)冥何(he)(he)(he)剧也(ye)。审若子言(yan),运(yun)相(xiang)(xiang)逢(feng)也(ye),何(he)(he)(he)故于(yu)一年之间日(ri)(ri)月(yue)蚀(shi)(shi),无解矣(yi)。或(huo)连岁(sui)不(bu)(bu)(bu)(bu)蚀(shi)(shi),运(yun)何(he)(he)(he)以(yi)然(ran)?帝王(wang)多行道德(de),日(ri)(ri)月(yue)为(wei)之不(bu)(bu)(bu)(bu)蚀(shi)(shi),星辰不(bu)(bu)(bu)(bu)乱,其(qi)(qi)运(yun)何(he)(he)(he)以(yi)然(ran)哉(zai)(zai)(zai)?又(you)天(tian)性,阴阳同处(chu),本当(dang)(dang)相(xiang)(xiang)爱,何(he)(he)(he)反相(xiang)(xiang)害耶?又(you)阴阳本当(dang)(dang)转(zhuan)(zhuan)相(xiang)(xiang)生(sheng)(sheng),转(zhuan)(zhuan)相(xiang)(xiang)成功(gong),何(he)(he)(he)反相(xiang)(xiang)贼害哉(zai)(zai)(zai)?是(shi)子之愚(yu)也(ye)。

子欲(yu)知其(qi)实,比若(ruo)人矣。人常相厚(hou),久不(bu)相睹,一(yi)相得(de)逢遇,大(da)喜(xi),则更相佑利,相誉相明。及其(qi)素相与不(bu)比也(ye),卒(zu)相逢便(bian)战(zhan)斗(dou);大(da)不(bu)比,斗(dou)死而(er)已;小(xiao)不(bu)比,小(xiao)斗(dou)。”

“可骇哉(zai)!可骇哉(zai)!愚(yu)(yu)生(sheng)已解(jie)(jie)矣(yi)。请(qing)问:今日(ri)乃(nai)(nai)太阳(yang),火(huo)(huo)之(zhi)精神(shen)(shen)也(ye)(ye);月(yue)乃(nai)(nai)太阴,水(shui)之(zhi)精神(shen)(shen)也(ye)(ye)。今水(shui)火(huo)(huo)不同(tong)处(chu)(chu),自相(xiang)遭逢则相(xiang)灭,何谓(wei)也(ye)(ye)?不比邪(xie)?”“善哉(zai),子(zi)言得其意。然(ran)水(shui)火(huo)(huo)各以(yi)其道(dao),守其行,皆(jie)相(xiang)得,乃(nai)(nai)立(li)功成(cheng)事。比若五(wu)行,不可无(wu)一也(ye)(ye),皆(jie)转相(xiang)生(sheng)成(cheng)。子(zi)欲知其实也(ye)(ye),比若五(wu)藏,居人(ren)腹中,同(tong)一处(chu)(chu),心乃(nai)(nai)火(huo)(huo)也(ye)(ye),肾乃(nai)(nai)水(shui)也(ye)(ye),岂可为同(tong)处(chu)(chu),而(er)日(ri)相(xiang)与战斗相(xiang)蚀邪(xie)?子(zi)宁解(jie)(jie)知不乎(hu)?”“唯(wei)唯(wei),愚(yu)(yu)生(sheng)已觉矣(yi)。”

“是故(gu)(gu)和平气至,三光(guang)不复(fu)战斗蚀也(ye);三光(guang)不相(xiang)蚀,乃(nai)(nai)后始可言得天(tian)地之(zhi)心(xin)矣(yi),以是为(wei)证。故(gu)(gu)欲自(zi)知(zhi)优劣,行(xing)道德未,俱观(guan)此天(tian)证而聚众文(wen)。言同(tong)处相(xiang)蚀,是者但记同(tong)爱之(zhi)文(wen),未深(shen)(shen)得之(zhi)意也(ye)。正(zheng)使有神(shen)文(wen)言,天(tian)乃(nai)(nai)未深(shen)(shen)见其情实(shi)也(ye)。子(zi)知(zhi)之(zhi)耶?”“唯唯。”

“行,子已觉矣。吾文出之(zhi)后(hou),帝王(wang)德(de)君思此天(tian)意(yi)(yi),勿忘(wang)此言(yan),此言(yan)所以致得天(tian)心(xin)之(zhi)文也(ye)(ye)。如得天(tian)意(yi)(yi),命(ming)乃长全也(ye)(ye);不得天(tian)意(yi)(yi),乱命(ming)门也(ye)(ye);行而不称(cheng)天(tian)心(xin),亦大患也(ye)(ye)。初上古以来,众圣帝王(wang)以此为戒。深记吾言(yan),结于胸(xiong)心(xin),乃微(wei)言(yan)可见,道可得也(ye)(ye)。以付上德(de)之(zhi)君,以救(jiu)三光(guang)之(zhi)斗蚀也(ye)(ye)。”“唯唯。”“行去,辞(ci)小竟,疑复(fu)来问(wen)之(zhi)。”“唯唯。”

◎万(wan)二千国(guo)始(shi)火始(shi)气诀第一百(bai)三(san)十四

请问:“天下共(gong)日月,共(gong)斗极,一(yi)大部乃(nai)万二(er)(er)千(qian)(qian)国,中(zhong)部八十一(yi)域,分(fen)为小部,各(ge)一(yi)国。德优者张(zhang)地万二(er)(er)千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)张(zhang)地广从(cong)万里(li)(li),其(qi)(qi)(qi)次(ci)(ci)九千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)八千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)七千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)六千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)五(wu)千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)四千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)三千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)二(er)(er)千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)千(qian)(qian)里(li)(li),其(qi)(qi)(qi)次(ci)(ci)五(wu)百里(li)(li),其(qi)(qi)(qi)次(ci)(ci)百里(li)(li)。

此乃(nai)平(ping)平(ping)之土,德优劣之所张保也。德劣者(zhe),乃(nai)或(huo)无一平(ping)之土,悉有病变,令(ling)一国(guo)日月战蚀,万二(er)千(qian)(qian)国(guo)中,宁尽蚀不(bu)?斗极(ji)不(bu)明,万二(er)千(qian)(qian)国(guo)宁尽不(bu)明不(bu)乎?”

“善哉!深(shen)邪(xie)远邪(xie)眇邪(xie)!子所问也。何故(gu)正问此变?”“今怪一国(guo)有变,万(wan)二千(qian)国(guo)何誉?当复有变者邪(xie)?怪之(zhi),不及天师问,恐(kong)终古无以知之(zhi),故(gu)问之(zhi)也。”

“善哉,子之(zhi)(zhi)所疑,可谓入道矣。一(yi)国有变(bian),独一(yi)国日(ri)不明,名为(wei)蚀(shi);比近之(zhi)(zhi)国,亦遥睹之(zhi)(zhi),其(qi)四远(yuan)之(zhi)(zhi)国,固(gu)不蚀(shi)也。斗极凡星不明,独失其(qi)天意者不明,其(qi)四远(yuan)固(gu)不蚀(shi)。”

“今(jin)请问于何障隐(yin)(yin)而独(du)(du)(du)不(bu)(bu)明(ming)邪(xie)?”“噫,子(zi)固童(tong)蒙未开也(ye)(ye),类俗人哉!今(jin)是天与地,相去积(ji)远,是其(qi)失(shi)道无(wu)德之(zhi)国,下邪(xie)气共(gong)上蔽隐(yin)(yin)天三光,各以(yi)其(qi)类上行,使其(qi)不(bu)(bu)明(ming)。比(bi)若雾(wu)中之(zhi)处,其(qi)三光独(du)(du)(du)不(bu)(bu)明(ming);无(wu)雾(wu)之(zhi)处,固大明(ming)也(ye)(ye)。子(zi)欲(yu)重知之(zhi),阴处独(du)(du)(du)不(bu)(bu)见月蚀(shi),阳处独(du)(du)(du)见日(ri)蚀(shi)。

子欲重(zhong)知其(qi)审实,比若(ruo)今(jin)年(nian)(nian)太岁在子,有德之国独乐(le)岁,无德之国独凶年(nian)(nian)。今(jin)是俱(ju)共一国一岁,共一年(nian)(nian),而其(qi)吉凶异,比若(ruo)人俱(ju)共一天一地,其(qi)安危(wei)处异,俗不同(tong)。子知之邪?”“唯唯,善(shan)哉(zai)善(shan)哉(zai)!”

“今是日(ri)月运照,万(wan)二千(qian)国俱共(gong)之(zhi),而其(qi)(qi)明(ming)与不(bu)(bu)明(ming)者,处异(yi)也。有道(dao)德(de)之(zhi)国,其(qi)(qi)治清白,静而无邪(xie),故其(qi)(qi)三(san)光独大明(ming)也,乃下(xia)邪(xie)阴气(qi)不(bu)(bu)得上蔽(bi)之(zhi)也。不(bu)(bu)明(ming)者,咎在下(xia)共(gong)欺上,邪(xie)气(qi)俱上蔽(bi)其(qi)(qi)上也。无道(dao)之(zhi)国,其(qi)(qi)治污浊,多奸(jian)邪(xie),自蔽(bi)隐,故其(qi)(qi)三(san)光不(bu)(bu)明(ming)矣。子欲(yu)重知其(qi)(qi)审,比若翕目视日(ri),与张目视日(ri);比若善张目视日(ri),与蒙薄(bo)帛(bo)视日(ri);正此(ci)也。宁解(jie)不(bu)(bu)邪(xie)?”“唯(wei)(wei)唯(wei)(wei),可骇(hai)(hai)哉!可骇(hai)(hai)哉!”“子知骇(hai)(hai)是,则得长生矣。”“唯(wei)(wei)唯(wei)(wei)。”

“其(qi)且凶(xiong)衰之国,三光(guang)(guang)尽不明,比(bi)若盲(mang)人(ren)而(er)独(du)不睹(du)三光(guang)(guang)明,三光(guang)(guang)自(zi)若,以其(qi)人(ren)盲(mang),独(du)不见之矣(yi)。比(bi)若年盛(sheng)者(zhe)独(du)睹(du)三光(guang)(guang)明,年老者(zhe)独(du)不睹(du)三光(guang)(guang)明,是其(qi)盛(sheng)衰之效也。悉宁(ning)解邪?”“唯唯。”“行(xing)去矣(yi)。”

“请问一(yi)绝诀说(shuo)。”“何等也(ye)?”“今不审知(zhi)一(yi)者何等也(ye)。”“噫!真人(ren)守文(wen)极(ji)多,何故为疑此邪(xie)?”“今眩冥也(ye)。”“子(zi)知(zhi)守一(yi),万(wan)事毕(bi)。子(zi)何问眇(miao)哉(zai)?宜思其(qi)言(yan)。”“唯唯。”

“一者,心(xin)也(ye)(ye),意也(ye)(ye),志(zhi)也(ye)(ye),念此一身中之(zhi)(zhi)神(shen)也(ye)(ye)。凡天(tian)下之(zhi)(zhi)事,尽是(shi)(shi)所成也(ye)(ye)。自古到今(jin),贤圣之(zhi)(zhi)化,尽以是(shi)(shi)成器名,以其(qi)早知(zhi)学,其(qi)心(xin)意、志(zhi)念善(shan)也(ye)(ye),守善(shan)业也(ye)(ye)。愚者尽凶是(shi)(shi)也(ye)(ye),以其(qi)守学之(zhi)(zhi)以恶业也(ye)(ye)。

“天(tian)地之(zhi)性(xing),C167行万(wan)(wan)物悉然,故(gu)在师(shi)学之(zhi),寿(shou)可(ke)得也;在学何道,天(tian)地可(ke)按也。聚众人亿万(wan)(wan),不(bu)若事一贤(xian)也;众愚亿万(wan)(wan),但可(ke)疾凶败耳。审能守一贤(xian),身(shen)何害?有(you)(you)身(shen)者,不(bu)能还自镜照,见念(nian)反还镜身(shen),志念(nian)远,即身(shen)疾,衰枯落,务志念(nian)近(jin),则身(shen)有(you)(you)泽(ze)。凡志念(nian)所成(cheng)众多,不(bu)豫记(ji)之(zhi)。天(tian)下之(zhi)事,悉是也。子知之(zhi)邪?”

“唯唯。请(qing)问(wen)旱冻尽死,民困(kun)饥寒烈而死,何杀(sha)也(ye)(ye)?”“此者,皇天太阳(yang)之(zhi)杀(sha)也(ye)(ye)。六阳(yang)俱恨(hen),因能为(wei)害也(ye)(ye)。”“何谓(wei)邪?愿闻(wen)之(zhi)。”“然(ran),六方洞极,其(qi)中大(da)刚,俱恨(hen)人久(jiu)为(wei)乱,恶之(zhi)故杀(sha)也(ye)(ye)。”

“其害(hai)(hai)于人(ren)(ren)何哉?”“无有(you)名字也。但(dan)逢(feng)其承(cheng)(cheng)负(fu)之(zhi)(zhi)(zhi)(zhi)极(ji),天(tian)怒(nu)发(fa),不道人(ren)(ren)善与(yu)恶也。遭逢(feng)者,即大(da)凶矣。子欲知其实(shi),比(bi)若人(ren)(ren)矣。人(ren)(ren)大(da)忿(fen)忿(fen)怒(nu),乃忿(fen)甲,善人(ren)(ren)不避之(zhi)(zhi)(zhi)(zhi),反贼害(hai)(hai)乙丙(bing)丁(ding)。今(jin)乙丙(bing)丁(ding)何过邪(xie)?而逢(feng)人(ren)(ren)怒(nu)发(fa)。天(tian)之(zhi)(zhi)(zhi)(zhi)怒(nu)发(fa),亦(yi)如此矣。故承(cheng)(cheng)负(fu)之(zhi)(zhi)(zhi)(zhi)责最(zui)剧,故使人(ren)(ren)死,善恶不复分(fen)别(bie)也。大(da)咎在此,故吾书应天(tian)教(jiao),今(jin)欲一断绝承(cheng)(cheng)负(fu)责也。天(tian)其为过深重,多(duo)害(hai)(hai)无罪人(ren)(ren),天(tian)甚忧之(zhi)(zhi)(zhi)(zhi),故教(jiao)吾敕真人(ren)(ren),以书付(fu)上德之(zhi)(zhi)(zhi)(zhi)君(jun),令恶邪(xie)佞伪人(ren)(ren)断绝,而天(tian)道理(li)。子知之(zhi)(zhi)(zhi)(zhi)邪(xie)?”

“唯(wei)唯(wei)。愿请问(wen)天(tian)地(di)(di)开辟以来,人或烈(lie)病(bing)而死(si)(si)(si)尽(jin),或水而死(si)(si)(si)尽(jin),或兵(bing)而死(si)(si)(si)尽(jin),愿闻其(qi)意,何所犯坐(zuo)哉?将悉天(tian)地(di)(di)之际(ji)会邪?承负(fu)之厄(e)(e)耶?”“然,古今之文,多说(shuo)为天(tian)地(di)(di)阴阳(yang)之会,非也(ye),是皆承负(fu)厄(e)(e)也(ye)。天(tian)气(qi)(qi)中和气(qi)(qi)怒,神灵战(zhan)斗,烈(lie)病(bing)而死(si)(si)(si)者(zhe),天(tian)伐除(chu)之;水而死(si)(si)(si)者(zhe),地(di)(di)伐除(chu)之;兵(bing)而死(si)(si)(si)者(zhe),人伐除(chu)之。”

“愿闻烈病(bing)而(er)死者(zhe),何故(gu)为(wei)天杀(sha)?”“天者(zhe),为(wei)神(shen)主(zhu),神(shen)灵之(zhi)(zhi)长(zhang)也(ye),故(gu)使精神(shen)鬼杀(sha)人(ren)。地者(zhe),阴之(zhi)(zhi)卑(bei);水(shui)者(zhe),阴之(zhi)(zhi)剧者(zhe)也(ye),属地。阴者(zhe),主(zhu)怀(huai)妊凡(fan)物;怀(huai)妊而(er)伤(shang)者(zhe),必为(wei)血(xue)(xue)。血(xue)(xue)者(zhe),水(shui)之(zhi)(zhi)类也(ye);怀(huai)妊而(er)伤(shang)者(zhe),必怒(nu)不(bu)悦,更以其血(xue)(xue)行(xing)(xing)污伤(shang)人(ren)。水(shui)者(zhe),乃地之(zhi)(zhi)血(xue)(xue)脉也(ye),地之(zhi)(zhi)阴也(ye)。阴者(zhe)卑(bei),怒(nu)必以其身(shen)(shen)行(xing)(xing)战斗杀(sha)人(ren)。比(bi)若(ruo)臣往捕(bu)贼,必以其身(shen)(shen)行(xing)(xing)捕(bu)取之(zhi)(zhi)也(ye),不(bu)得(de)若(ruo)君,但居其处而(er)言也(ye)。中和(he)(he)者(zhe),人(ren)主(zhu)之(zhi)(zhi),四时五(wu)行(xing)(xing)共治焉。人(ren)当(dang)调和(he)(he)而(er)行(xing)(xing)之(zhi)(zhi),人(ren)失道不(bu)能顺,忿(fen)(fen)之(zhi)(zhi),故(gu)四时逆气(qi),五(wu)行(xing)(xing)战斗,故(gu)使人(ren)自相(xiang)攻(gong)击也(ye)。此者(zhe),皆天地中和(he)(he),忿(fen)(fen)忿(fen)(fen)不(bu)悦,积久有病(bing)悒悒,故(gu)致此。”

“善(shan)哉(zai)!向不力问,无从知之(zhi)也。愿闻此悉承(cheng)(cheng)负(fu)之(zhi)厄,乃忿三(san)气。其不承(cheng)(cheng)负(fu)之(zhi)时,人死云何哉(zai)?”“然(ran),人生(sheng)有(you)终,上下中(zhong)各竟其天年,或有(you)得(de)真道,因能得(de)度世去(qu)者,是人乃无承(cheng)(cheng)负(fu)之(zhi)过,自然(ran)之(zhi)术也。子知之(zhi)耶?”“唯(wei)唯(wei)。”

“行,子(zi)晓(xiao)哉(zai)(zai)(zai)!乃一旦(dan)而相随死(si)(si)者,皆非(fei)命也(ye)(ye)(ye)。是乃天(tian)(tian)(tian)地中和、四时五行战怒伏杀(sha)效也(ye)(ye)(ye)。”“善(shan)(shan)(shan)哉(zai)(zai)(zai)善(shan)(shan)(shan)哉(zai)(zai)(zai)!向(xiang)不(bu)(bu)及天(tian)(tian)(tian)师问,无(wu)(wu)缘知是也(ye)(ye)(ye)。”“故天(tian)(tian)(tian)地开辟(pi)以(yi)来,常有此(ci)厄也(ye)(ye)(ye),人(ren)(ren)皆不(bu)(bu)得知之(zhi)(zhi)(zhi)。今(jin)甚(shen)病(bing)之(zhi)(zhi)(zhi)忧之(zhi)(zhi)(zhi),人(ren)(ren)多无(wu)(wu)罪(zui)而死(si)(si),上感天(tian)(tian)(tian),天(tian)(tian)(tian)故遣吾(wu)下(xia),为其(qi)(qi)具言。已行吾(wu)天(tian)(tian)(tian)文之(zhi)(zhi)(zhi)后,人(ren)(ren)民(min)万物(wu)且各以(yi)其(qi)(qi)寿(shou)命死(si)(si),无(wu)(wu)复并(bing)死(si)(si)之(zhi)(zhi)(zhi)会也(ye)(ye)(ye)。”“善(shan)(shan)(shan)哉(zai)(zai)(zai)善(shan)(shan)(shan)哉(zai)(zai)(zai)!”“后生各得其(qi)(qi)命矣,真人(ren)(ren)知之(zhi)(zhi)(zhi)邪(xie)?”

“唯(wei)(wei)唯(wei)(wei)。请问(wen)(wen)即非天道时运(yun)周而(er)(er)死,何(he)故常以天地(di)际会而(er)(er)乱哉(zai)?五(wu)行际会而(er)(er)战邪(xie)?五(wu)帝之(zhi)(zhi)神历(li)竟而(er)(er)穷困邪(xie)?”“噫,善哉(zai)!真人(ren)之(zhi)(zhi)难也(ye)。今天且使(shi)子问(wen)(wen)邪(xie)?其(qi)投辞乃(nai)入天心(xin)谶,其(qi)何(he)一要诀哉(zai)!吾(wu)甚(shen)嬉之(zhi)(zhi)。今是真若子言,今为子具条(tiao)解之(zhi)(zhi)。今诸(zhu)真人(ren)远来,为天地(di)具问(wen)(wen)事,乃(nai)为天地(di)开辟以来帝王问(wen)(wen)疑,宜安坐(zuo),听(ting)吾(wu)辞。”“唯(wei)(wei)唯(wei)(wei)。”

“然,夫天之为(wei)法(fa),人民万(wan)物(wu)之为(wei)数也,比若(ruo)四时之气,但当更相(xiang)(xiang)生成,相(xiang)(xiang)传(chuan)而(er)去(qu);比若(ruo)人生,少者后(hou)当老(lao)长,更迭相(xiang)(xiang)传(chuan)而(er)去(qu)。不(bu)当乃道(dao)(dao)斗战,因(yin)绝灭(mie)(mie)(mie)世类(lei)也。所以(yi)道(dao)(dao)战、水旱疠(li)病死(si)尽者,人主(zhu)由先王先人独(du)积稍失道(dao)(dao)心意,积久至是际(ji)会,即自不(bu)而(er)自度,因(yin)而(er)灭(mie)(mie)(mie)尽矣。既灭(mie)(mie)(mie)尽,无余种(zhong)类(lei)。

夫(fu)天(tian)地(di)人三(san)统(tong),相须而立(li),相形而成,比若(ruo)人有(you)(you)头足(zu)腹(fu)身;一(yi)(yi)统(tong)凶(xiong)灭,三(san)统(tong)反俱毁(hui)败(bai),若(ruo)人无头足(zu)腹(fu),有(you)(you)一(yi)(yi)亡者,便三(san)凶(xiong)矣。故(gu)人大(da)道,大(da)毁(hui)败(bai)天(tian)地(di),三(san)统(tong)灭亡,更(geng)冥冥愦愦,万物因(yin)而亡矣。夫(fu)物尽,又不能(neng)卒生也(ye),由是失几(ji)何,灭绝(jue)几(ji)何,更(geng)起或(huo)即复(fu),或(huo)大(da)久(jiu)大(da)败(bai),久(jiu)乃能(neng)复(fu)也(ye),故(gu)小毁(hui)则疾(ji)复(fu)也(ye)。

子(zi)欲重知其审实,令后世(shi)德君察察,知天地冤不(bu)之大(da)效,比(bi)若(ruo)家(jia)(jia)人(ren)治生,有畜积多者,虽邂逅逢承负凶(xiong)年(nian)(nian)不(bu)收也,固(gu)固(gu)而自存;大(da)多畜积之家(jia)(jia),虽连(lian)年(nian)(nian)遭(zao)(zao)恶(e)岁,犹常活;小有畜积之家(jia)(jia),遭(zao)(zao)连(lian)年(nian)(nian)不(bu)收,饿而死尽;常贫之家(jia)(jia),遭(zao)(zao)一(yi)年(nian)(nian)凶(xiong),便尽死,不(bu)而自度出也,困而无世(shi)。

天(tian)道(dao)有格法(fa),运(yun)非际会(hui)(hui)也,比(bi)若夏(xia)秋(qiu)当(dang)力(li)收(shou),冬春当(dang)坐食。成事:夏(xia)秋(qiu)不善(shan)力(li)收(shou),冬春当(dang)饿(e)死灭(mie)尽。古者(zhe)圣人天(tian)书,因此共记为(wei)际会(hui)(hui)也。真人欲知之,如此矣(yi)。今太平气(qi)至(zhi),当(dang)常平,不当(dang)复(fu)道(dao)际会(hui)(hui)死亡(wang)者(zhe)也。夫(fu)天(tian)命(ming)帝王治,故觉德(de)君(jun)凡民(min),为(wei)其道(dao)事,要使一睹觉知如此矣(yi)。向使先(xian)生凡民(min)人,常守要道(dao)与要德(de),虽(sui)遭际会(hui)(hui),不死亡(wang)也。

夫天命帝王(wang)治(zhi)国(guo)之(zhi)法,以有道德为大(da)富,无(wu)道德为大(da)贫困(kun),名为无(wu)道无(wu)德者,恐大(da)能(neng)安天地而失之(zhi)也(ye)。先生稍稍共废绝道德,积久复久,乃至于更相承负,后(hou)生者被其(qi)冤毒(du)灾剧,悉应无(wu)道而治(zhi),至于运(yun)会灭绝,不(bu)能(neng)自(zi)出,大(da)咎在此。子知之(zhi)邪(xie)?”“唯唯,可骇哉(zai)!可骇哉(zai)!”

“行,复更晓(xiao)真(zhen)人(ren)(ren)(ren)一语。夫道(dao)德与(yu)人(ren)(ren)(ren),正天(tian)之(zhi)心(xin)也(ye),比若人(ren)(ren)(ren)有(you)心(xin)矣(yi)。人(ren)(ren)(ren)心(xin)善守(shou)道(dao),则(ze)常(chang)与(yu)吉;人(ren)(ren)(ren)心(xin)恶不(bu)守(shou)道(dao),则(ze)常(chang)衰(shuai)凶矣(yi);心(xin)神去(qu),则(ze)死亡矣(yi)。是故(gu)(gu)要道(dao)与(yu)德绝(jue),人(ren)(ren)(ren)死亡,天(tian)地(di)亦乱毁(hui)矣(yi)。故(gu)(gu)道(dao)使(shi)天(tian)地(di)人(ren)(ren)(ren)本同(tong)忧同(tong)事,故(gu)(gu)能迭(die)相(xiang)(xiang)生(sheng)成也(ye);如不(bu)得同(tong)忧同(tong)事,不(bu)肯迭(die)相(xiang)(xiang)生(sheng)成也(ye),相(xiang)(xiang)忧相(xiang)(xiang)利(li)也(ye)。故(gu)(gu)道(dao)德连之(zhi),使(shi)同(tong)命。是故(gu)(gu)天(tian)地(di)睹(du)人(ren)(ren)(ren)有(you)道(dao)德为(wei)(wei)善,则(ze)大(da)喜;见人(ren)(ren)(ren)为(wei)(wei)恶,则(ze)大(da)怒忿(fen)忿(fen)。真(zhen)人(ren)(ren)(ren)岂解(jie)邪?”“唯(wei)唯(wei),可骇哉!愚生(sheng)甚畏(wei)之(zhi)。”“子(zi)知畏(wei)之(zhi),则(ze)可长生(sheng)无凶矣(yi);不(bu)知畏(wei)之(zhi),则(ze)天(tian)已易去(qu)子(zi)矣(yi),宜重慎之(zhi)。”“唯(wei)唯(wei)。”

“行,复(fu)重晓真人一解。今是吉凶之行,比(bi)若道(dao)(dao)(dao)德(de)礼义(yi)(yi)(yi)与(yu)刑罚(fa)(fa)矣。人而(er)守(shou)其道(dao)(dao)(dao)德(de)礼义(yi)(yi)(yi),则(ze)(ze)刑罚(fa)(fa)不(bu)起(qi)矣;失其道(dao)(dao)(dao)德(de)礼义(yi)(yi)(yi),则(ze)(ze)刑罚(fa)(fa)兴(xing)起(qi)矣。故守(shou)善(shan)(shan)道(dao)(dao)(dao)者(zhe),凶路自绝(jue),不(bu)教其去(qu)而(er)自去(qu);守(shou)凶道(dao)(dao)(dao)者(zhe),言路自绝(jue),此犹若日出而(er)星(xing)逃,星(xing)出而(er)日入,不(bu)失铢(zhu)分。”“善(shan)(shan)哉善(shan)(shan)哉!”

“今(jin)晓真(zhen)人(ren)(ren)一(yi)大诀言(yan)也。今(jin)世(shi)人(ren)(ren)积愚(yu)暗甚剧,传相告语,言(yan)时运(yun)周有吉(ji)凶。如(ru)此(ci)言(yan),为(wei)(wei)善(shan)复何益(yi)邪?为(wei)(wei)恶(e)何伤乎(hu)哉(zai)?乃时运(yun)自(zi)然,力行善(shan),复何功(gong)邪?而吉(ji)者圣人(ren)(ren),常承天(tian)心,教人(ren)(ren)为(wei)(wei)善(shan),正是(shi)也。言(yan)时运(yun)而反(fan)共乱天(tian)道者,是(shi)辞也,使(shi)天(tian)地(di)(di)常不(bu)(bu)悦(yue)喜。实人(ren)(ren)行致之(zhi),反(fan)言(yan)天(tian)时运(yun)自(zi)恶(e);不(bu)(bu)肯(ken)自(zi)言(yan)恶(e),反(fan)意(yi)天(tian)地(di)(di)为(wei)(wei)恶(e),比若人(ren)(ren)家(jia)不(bu)(bu)孝恶(e)子,不(bu)(bu)肯(ken)自(zi)言(yan)恶(e),反(fan)言(yan)父母恶(e),此(ci)之(zhi)谓也。故(gu)天(tian)常苦忿忿悒悒,因是(shi)运(yun)会(hui)者杀(sha)之(zhi)斗之(zhi),乐易其(qi)(qi)世(shi)类也。向不(bu)(bu)但当相随,老(lao)者去,少者长(zhang),各以其(qi)(qi)年命穷变化,比若天(tian)地(di)(di)开辟以来,人(ren)(ren)形变化不(bu)(bu)同是(shi)也。”“善(shan)哉(zai),愚(yu)生以一(yi)大解于是(shi)。”

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