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太平经在线阅读

[移动版] 作者:佚名

 

太平经(38)

“古今(jin)人(ren)(ren)形虽异,则(ze)气同(tong)。子欲(yu)重知其审,比(bi)若四时气,五(wu)行位(wei),虽不(bu)同(tong)受,内(nei)同(tong)气,转相生成(cheng)。犹若人(ren)(ren)头足(zu)不(bu)相似,内(nei)反合成(cheng)一人(ren)(ren)也。”善(shan)哉(zai)善(shan)哉(zai)!”

“今复重晓(xiao)真人(ren)一言。天(tian)积疾,人(ren)为(wei)(wei)恶(e),反常言时(shi)运凶。上皇气(qi)(qi)至,当助(zhu)德君治,恐时(shi)人(ren)行(xing)不改(gai)易,为(wei)(wei)恶(e)行(xing)以(yi)乱正气(qi)(qi),毁天(tian)宝,故遣吾(wu)下(xia),为(wei)(wei)德君出文,以(yi)晓(xiao)众人(ren),使共(gong)常按吾(wu)文为(wei)(wei)行(xing),不复共(gong)愁天(tian)地而不犯(fan)天(tian)禁。自是之(zhi)(zhi)后,行(xing)吾(wu)天(tian)文,使神(shen)助(zhu)德君治,犯(fan)者(zhe)诛(zhu)之(zhi)(zhi),人(ren)不诛(zhu)之(zhi)(zhi),神(shen)且诛(zhu)之(zhi)(zhi)。子知邪?”“唯唯,不敢(gan)犯(fan)也。”

“行,辞小小竟(jing)。凡书自思其要(yao)。”“唯唯。请问天(tian)师,万二千国之(zhi)策符各异意,皆当于何(he)置(zhi)之(zhi)?”“各随其国俗。”“宜以何(he)为始(shi)?”“以斗极东(dong)南火气(qi)起(qi)。”

“愿闻其意诀,何也?”“火(huo)者(zhe),阳也,其符今主(zhu)(zhu)(zhu)天心(xin),和者(zhe)主(zhu)(zhu)(zhu)施,开者(zhe)主(zhu)(zhu)(zhu)通,明者(zhe)主(zhu)(zhu)(zhu)理凡事。火(huo)者(zhe)为心(xin),心(xin)者(zhe)主(zhu)(zhu)(zhu)神,和者(zhe)可为化首,万事将(jiang)兴,从心(xin)起。心(xin)者(zhe)主(zhu)(zhu)(zhu)正(zheng)事,倚(yi)仁而(er)明,复有神光。万二千国殊策一通,以为文书上(shang)章,天气且自随而(er)流行。

真人(ren)自励兴(xing)之(zhi)(zhi)(zhi),子(zi)勿(wu)逆之(zhi)(zhi)(zhi),子(zi)丧。乃天(tian)乐(le)出书,故使(shi)吾(wu)言,子(zi)乃不信(xin)吾(wu)言也(ye)(ye),求(qiu)信(xin)于子(zi)之(zhi)(zhi)(zhi)身也(ye)(ye)。子(zi)行(xing)之(zhi)(zhi)(zhi)而灾(zai)日(ri)(ri)除,是天(tian)乐(le)行(xing)之(zhi)(zhi)(zhi)喜也(ye)(ye),故灾(zai)除也(ye)(ye);子(zi)不行(xing)而多疾灾(zai),是天(tian)忿(fen)忿(fen)悒(yi)悒(yi),子(zi)留难其道也(ye)(ye),火凶勿(wu)问于人(ren)。取效于此,明于日(ri)(ri)月。天(tian)意所欲为,子(zi)不可不慎也(ye)(ye),不行(xing)不顺,令使(shi)人(ren)心(xin)乱也(ye)(ye)。真人(ren)慎之(zhi)(zhi)(zhi)。”“唯唯。”

“行(xing),复(fu)诫真(zhen)人一(yi)言(yan)。天不欲(yu)行(xing),子独行(xing)之,且病(bing)之。吾文以此为信,自是之后,亦(yi)皆(jie)然。文已复(fu)重(zhong),不复(fu)多言(yan),益文使(shi)道难知。”“唯唯。”

“行,重(zhong)复(fu)诫子一(yi)言。此灾(zai)病,非(fei)一(yi)世(shi)人(ren)过也(ye),其所(suo)从来(lai)久(jiu)远,勿反卒害之。但当(dang)行天(tian)(tian)道,以消亡之耳(er)。如(ru)是(shi)者,所(suo)谓(wei)得天(tian)(tian)心意矣。不如(ru)吾(wu)文(wen)言,复(fu)枉急其刑罚(fa),灾(zai)日多,天(tian)(tian)不悦(yue)喜。真人(ren)知之邪?”“唯(wei)唯(wei)。”

◎火气正神道诀第一百三十五

“请问(wen)(wen)古者火(huo)行,同当太平(ping)(ping),而不正神道(dao)。今天师独使令火(huo)行正神道(dao),何也(ye)?”“善哉!子之问(wen)(wen)也(ye)。是故百人百意,千人千意,万人万意,用策(ce)不同各殊异,故多不得天心意,真(zhen)人言是也(ye)。今乃火(huo)气最(zui)盛,上皇气至,乃凡陪古者火(huo)行太平(ping)(ping)之气后,天地开(kai)辟以来,未尝有也(ye)。夫火(huo)气盛者,必正神道(dao)。”

“何也(ye)?愿闻其意(yi)。”“然,夫(fu)火(huo)者,乃是天(tian)之心也(ye)。心主神,心正则神当(dang)明。故天(tian)使吾下,理(li)神道也(ye)。”

“夫神(shen)道已自(zi)神(shen),何必当(dang)理之(zhi)(zhi)邪?”“善哉(zai)!子(zi)之(zhi)(zhi)言(yan)。夫神(shen),乃天之(zhi)(zhi)正(zheng)(zheng)(zheng)吏(li)也。今(jin)邪神(shen)多(duo),则正(zheng)(zheng)(zheng)神(shen)不得(de)其处。天神(shen)道,内独大乱,俱失(shi)其居。今(jin)天气(qi)不调,帝(di)王为(wei)之(zhi)(zhi)愁苦,而人(ren)又不得(de)知(zhi)(zhi)其要(yao)意。子(zi)欲乐(le)知(zhi)(zhi)其□□也,此比若人(ren)矣。今(jin)邪人(ren)多(duo)居位,共乱帝(di)王之(zhi)(zhi)治。今(jin)使正(zheng)(zheng)(zheng)人(ren)不得(de)其处,天地为(wei)其邪气(qi)失(shi)正(zheng)(zheng)(zheng)。夫邪多(duo)则共害正(zheng)(zheng)(zheng),正(zheng)(zheng)(zheng)多(duo)则共禁(jin)止(zhi)邪,此二者,天地自(zi)然(ran)之(zhi)(zhi)术也。子(zi)知(zhi)(zhi)之(zhi)(zhi)邪。

故(gu)令太阳最(zui)盛,未尝有也。阳者称(cheng)神,故(gu)天为神。阴(yin)(yin)者称(cheng)邪,故(gu)奸(jian)气(qi)常以阴(yin)(yin)中往来,不(bu)敢(gan)正(zheng)(zheng)昼(zhou)行。奸(jian)而(er)正(zheng)(zheng)昼(zhou)行,为名(ming)(ming)阴(yin)(yin)乘阳路;病而(er)昼(zhou)作,名(ming)(ming)为阴(yin)(yin)盛兴(xing),为阳失其(qi)道。君(jun)衰间为是久矣(yi),故(gu)天道吾,正(zheng)(zheng)神道也,令使不(bu)敢(gan)复为也。子(zi)知之(zhi)耶?”“唯唯。善(shan)哉(zai)善(shan)哉(zai)!”

洞(dong)极上平气无(wu)虫重复字诀(jue)

◎第一百三十六

“请(qing)问洞极上平气至,无不治,故(gu)天(tian)师乃考疽疥虫(chong)(chong)食人(ren)(ren)(ren)也。今独以此(ci)验之(zhi)(zhi)邪?其余虫(chong)(chong)云何哉?”“善哉!真人(ren)(ren)(ren)今旦问事也。天(tian)疾(ji)是(shi),教(jiao)子(zi)问此(ci)邪?天(tian)甚疾(ji)人(ren)(ren)(ren)为(wei)(wei)(wei)恶,猾吏民(min)(min)背天(tian)逆地,共欺其上,独阴伏(fu)为(wei)(wei)(wei)奸积久,如虫(chong)(chong)食人(ren)(ren)(ren)也。天(tian)毒(du)恶之(zhi)(zhi),故(gu)使子(zi)反覆(fu)问之(zhi)(zhi)。然虫(chong)(chong)食人(ren)(ren)(ren),所谓虫(chong)(chong)而治人(ren)(ren)(ren)也,其为(wei)(wei)(wei)灾最甚剧,逆气乱(luan)正者也。今皇平气至,不宜有此(ci)应。真人(ren)(ren)(ren)付德君,欲知道洞洽未,令民(min)(min)间悉移(yi)虫(chong)(chong)主名,大(da)小为(wei)(wei)(wei)害之(zhi)(zhi)属(shu)何也。谓疽疠伤疥,尽从腹中三虫(chong)(chong)之(zhi)(zhi)属(shu),皆移(yi)主名。其移(yi)大(da)多(duo)者,固固下多(duo)虫(chong)(chong)治人(ren)(ren)(ren);此(ci)虫(chong)(chong)无者,下无虫(chong)(chong)治人(ren)(ren)(ren);此(ci)少(shao)者,少(shao)虫(chong)(chong)治人(ren)(ren)(ren)。”

“善哉(zai)!小生愚暗,睹(du)此以(yi)为天性也(ye)(ye),故反(fan)应治邪?”“子(zi)其(qi)愚,何一剧痛也(ye)(ye)。夫(fu)天地(di)之性,人为贵,虫(chong)为至贱,反(fan)乃(nai)俱食人,是为反(fan)正(zheng),象贱人无道。以(yi)虫(chong)食人,故天深见其(qi)象,故使贤圣策之,改其(qi)正(zheng)也(ye)(ye)。

凡灾异,各以类见。故古者(zhe)圣贤,得知(zhi)之(zhi)(zhi)。若(ruo)不以类目,不可(ke)思(si)策也。所以逃匿于(yu)(yu)内(nei)者(zhe),象下共为奸,而(er)不敢见于(yu)(yu)外。外者(zhe),阳也;阳者(zhe),天(tian)也,君也。天(tian)正(zheng)帝王(wang)也,故虫逃于(yu)(yu)内(nei)而(er)窃食人(ren)(ren),象无(wu)功之(zhi)(zhi)臣,逃于(yu)(yu)内(nei)而(er)窃蚕食人(ren)(ren)也。”“可(ke)骇哉!愚生甚畏之(zhi)(zhi)。”“子知(zhi)畏天(tian),固是也,若(ruo)不畏天(tian),早已死(si)矣。真人(ren)(ren)慎之(zhi)(zhi)。”“唯(wei)唯(wei)。”

“是故古者(zhe)为(wei)(wei)治(zhi)(zhi)(zhi)(zhi),神(shen)者(zhe)致(zhi)真神(shen)为(wei)(wei)治(zhi)(zhi)(zhi)(zhi),鬼(gui)(gui)者(zhe)致(zhi)鬼(gui)(gui)为(wei)(wei)治(zhi)(zhi)(zhi)(zhi),物(wu)者(zhe)致(zhi)物(wu)为(wei)(wei)治(zhi)(zhi)(zhi)(zhi),虫(chong)(chong)者(zhe)治(zhi)(zhi)(zhi)(zhi)虫(chong)(chong)为(wei)(wei)治(zhi)(zhi)(zhi)(zhi)。”“何畏也(ye)?愿(yuan)闻之。”“然,神(shen)者(zhe)动(dong)作(zuo),与(yu)天(tian)(tian)合心,与(yu)神(shen)同意(yi),故神(shen)者(zhe),天(tian)(tian)之使也(ye),天(tian)(tian)爱之。鬼(gui)(gui)者(zhe)动(dong)作(zuo),避逃(tao)人所,鬼(gui)(gui)倚阴中,窃隐语似鬼(gui)(gui),故致(zhi)鬼(gui)(gui)。物(wu)者(zhe)动(dong)作(zuo),共(gong)(gong)欺其上,猾(hua)若物(wu),故致(zhi)物(wu)。虫(chong)(chong)者(zhe)动(dong)作(zuo),价利人,共(gong)(gong)价利其上,其用(yong)意(yi)杂若,故致(zhi)虫(chong)(chong)天(tian)(tian)。天(tian)(tian)变相应,悉如(ru)此矣。太平德君(jun)得天(tian)(tian)下上书文,悉源其灾异(yi)意(yi),以报之,其正如(ru)神(shen)哉!”

“善哉(zai)善哉(zai)!灾气(qi)已究(jiu)洽矣。”“子何(he)以知之?”“见天师之正(zheng),以知无复(fu)逃虫食(shi)人(ren),故洽矣。”“子可谓知道(dao)意(yi)邪!”

“请(qing)问重复之(zhi)字何(he)所(suo)主?”“主导正,导正开(kai)神为(wei)思之(zhi)也(ye)(ye)。端及入室,以(yi)为(wei)保券。”“其为(wei)之(zhi)云何(he),岂(qi)可闻邪?”“然,易(yi)知而(er)微密(mi),此(ci)辞轻而(er)重,不(bu)可妄传(chuan)也(ye)(ye)。精(jing)(jing)者(zhe)吞(tun)(tun)之(zhi),谓之(zhi)神也(ye)(ye);不(bu)精(jing)(jing)者(zhe)吞(tun)(tun)之(zhi),谓之(zhi)不(bu)神也(ye)(ye);不(bu)精(jing)(jing)吞(tun)(tun)之(zhi),谓之(zhi)妄言也(ye)(ye)。故道者(zhe),传(chuan)其人(ren)(ren)(ren)乃行;凡事者(zhe),得其人(ren)(ren)(ren)乃明;非其人(ren)(ren)(ren),谓之(zhi)为(wei)妄行,过还及入其人(ren)(ren)(ren)身。真人(ren)(ren)(ren)知之(zhi)邪?”“唯(wei)唯(wei),不(bu)敢妄行,诚归付其人(ren)(ren)(ren)。”

“如是(shi)者,为(wei)(wei)子言(yan)(yan)之(zhi)(zhi)。以(yi)(yi)(yi)丹为(wei)(wei)字,以(yi)(yi)(yi)上(shang)(shang)(shang)第(di)一(yi),次下行。将(jiang)告人(ren)(ren),必使沐浴端精,北(bei)面(mian)、西面(mian)、南面(mian)、东面(mian)告之(zhi)(zhi),使其(qi)(qi)严以(yi)(yi)(yi)善酒如清水,已饮,随(sui)思其(qi)(qi)字,终古以(yi)(yi)(yi)为(wei)(wei)事,身且(qie)曰向正(zheng),平善气至(zhi),病(bing)为(wei)(wei)其(qi)(qi)除去,面(mian)目(mu)益(yi)润泽。或见(jian)(jian)其(qi)(qi)字,随(sui)病(bing)所居(ju)而(er)(er)思之(zhi)(zhi),名为(wei)(wei)还(hai)精养形(xing)。或无病(bing)人(ren)(ren)为(wei)(wei)之(zhi)(zhi),日(ri)益(yi)安静。或身有(you)强邪鬼物,反(fan)且(qie)变争,虽忿争,自若(ruo)力思,勿惑也(ye)(ye),久(jiu)久(jiu)且(qie)服去矣(yi)。自是(shi)之(zhi)(zhi)后,天(tian)乐人(ren)(ren)为(wei)(wei)正(zheng)直,以(yi)(yi)(yi)他(ta)文为(wei)(wei)之(zhi)(zhi),天(tian)神亦(yi)助(zhu)下之(zhi)(zhi),随(sui)人(ren)(ren)意往来。上(shang)(shang)(shang)士(shi)见(jian)(jian)人(ren)(ren)吞字,归(gui)思亦(yi)然。当(dang)一(yi)吞字,皆能教(jiao),故曰天(tian)道(dao)(dao)一(yi)旦而(er)(er)行。吾之(zhi)(zhi)为(wei)(wei)道(dao)(dao),不(bu)效辞(ci)语(yu),效立与(yu)天(tian)道(dao)(dao)响相(xiang)应和,以(yi)(yi)(yi)是(shi)为(wei)(wei)神,真(zhen)人(ren)(ren)慎(shen)之(zhi)(zhi)。既开天(tian)神,道(dao)(dao)归(gui)于德(de)君,付于贤良,人(ren)(ren)立自正(zheng),有(you)益(yi)于上(shang)(shang)(shang)政明(ming)矣(yi)。德(de)君明(ming)师告之(zhi)(zhi),以(yi)(yi)(yi)威为(wei)(wei)严,所告悉愈。为(wei)(wei)有(you)所睹见(jian)(jian)神灵,慎(shen)勿道(dao)(dao)之(zhi)(zhi)。上(shang)(shang)(shang)士(shi)因是(shi)乃至(zhi)度世,中士(shi)至(zhi)于无为(wei)(wei),下士(shi)至(zhi)于平平。人(ren)(ren)所得(de),各有(you)厚薄,天(tian)神随(sui)符书而(er)(er)命之(zhi)(zhi),故言(yan)(yan)勿传。其(qi)(qi)所思不(bu)可得(de)不(bu)同也(ye)(ye),不(bu)同,故不(bu)可相(xiang)语(yu)也(ye)(ye)。

信哉(zai)易哉(zai)!其(qi)为(wei)道(dao)也;要哉(zai)约哉(zai)!其(qi)为(wei)志寿也。因而(er)学之,其(qi)人将自(zi)(zi)顺也。将自(zi)(zi)善,有神(shen)明转其(qi)心意,使(shi)其(qi)悦(yue)也。或(huo)今日(ri)吞吾(wu)字,后(hou)皆能以(yi)他文教,教十十百百而(er)相应,其(qi)为(wei)道(dao)须臾之间,乃周流八(ba)方六合(he)之间,精(jing)神(shen)随(sui)而(er)行治病。故自(zi)(zi)是之后(hou),天下人毕早正(zheng)易其(qi)行,皆乐真(zhen)文,不复为(wei)邪伪也。真(zhen)人欲乐安(an)天地,道(dao)使(shi)疾正(zheng),最以(yi)三(san)道(dao)行书为(wei)前(qian)。”

“愿闻为前言。”“善(shan)哉,子之问(wen)事。愚者难正,自若(ruo)乱人治,令(ling)德君愁,故投行书于前,令(ling)使上下大小,自相拾(shi)正其俗,人无孤言辨士之害。”

“善(shan)(shan)哉(zai)善(shan)(shan)哉(zai)!愿闻三道(dao)行书文(wen)(wen),何(he)但使(shi)一通集行书而上(shang),必使(shi)有前后文(wen)(wen)书众(zhong)多?”“善(shan)(shan)哉(zai)善(shan)(shan)哉(zai)!子(zi)之言,中天心意。所(suo)以使(shi)有前后难问者,欲使(shi)俗(su)人(ren)深自知过也(ye),独(du)言之大病(bing)也(ye)。不(bu)见孤(gu)辞单文(wen)(wen)之恶,则(ze)(ze)无以见集行书之善(shan)(shan)。不(bu)传其(qi)误,分别其(qi)大失(shi),皆(jie)(jie)解人(ren)心,乃后且可救也(ye)。心不(bu)解,不(bu)如其(qi)所(suo),行久(jiu)大误也(ye)。人(ren)心觉,则(ze)(ze)易正。凡吾为文(wen)(wen),皆(jie)(jie)如此矣,非独(du)是也(ye)。子(zi)知之邪(xie)?”“唯唯。”

“行,子已(yi)晓矣(yi)。真人慎事,书文已(yi)足,无轻数句(ju)问。欲不(bu)(bu)为子说之,恐(kong)恨子意,欲复为子道(dao)之。今道(dao)大文,又天道(dao)不(bu)(bu)可句(ju)极,得其(qi)意,天大喜,不(bu)(bu)得其(qi)意,逆天道(dao),反(fan)与天为咎,不(bu)(bu)敢复数言也。行去(qu)。”

右(you)大(da)集(ji)难(nan)问天地(di)毁起(qi)日月星蚀人烈死万(wan)二(er)千国策符字开神诀

◎方药(yao)厌固相治诀第一百三十七

“今愚生得天师(shi)文(wen)书,拘(ju)校(xiao)诸文(wen)及方(fang)(fang)(fang)(fang)书,归居闲处,分别惟思其要意,有疑(yi)不(bu)(bu)能解,愿(yuan)请问一事(shi)。”“言(yan)之(zhi)(zhi)(zhi)。”“今天师(shi)拘(ju)校(xiao)诸方(fang)(fang)(fang)(fang)言(yan),十(shi)(shi)(shi)(shi)十(shi)(shi)(shi)(shi)治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)愈(yu)者(zhe)(zhe)方(fang)(fang)(fang)(fang),使(shi)(shi)天神治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)也(ye)(ye);十(shi)(shi)(shi)(shi)九治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)愈(yu)者(zhe)(zhe)方(fang)(fang)(fang)(fang),使(shi)(shi)地神治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi);十(shi)(shi)(shi)(shi)八治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)愈(yu)者(zhe)(zhe)方(fang)(fang)(fang)(fang),使(shi)(shi)人精神治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi);过此以(yi)(yi)下者(zhe)(zhe),不(bu)(bu)可用(yong)也(ye)(ye)。愚生以(yi)(yi)为,但得其厌固可畏(wei)者(zhe)(zhe),能相治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye),不(bu)(bu)得其厌固者(zhe)(zhe),不(bu)(bu)能相治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)。”“善(shan)哉,真(zhen)人言(yan)也(ye)(ye),得其难意。然,夫凡洞无极之(zhi)(zhi)(zhi)表里,目所(suo)见,耳(er)(er)所(suo)闻(wen),DC39动之(zhi)(zhi)(zhi)属,悉(xi)(xi)天所(suo)生也(ye)(ye),天不(bu)(bu)生之(zhi)(zhi)(zhi),无此也(ye)(ye),因(yin)(yin)而(er)各(ge)自有神长,命(ming)(ming)(ming)各(ge)属焉。比若六畜(chu),命(ming)(ming)(ming)属人也(ye)(ye),死生但在人耳(er)(er),人即是六畜(chu)之(zhi)(zhi)(zhi)司命(ming)(ming)(ming)神也(ye)(ye)。是万二千物悉(xi)(xi)皆受天地统(tong)而(er)行(xing),一物不(bu)(bu)具,即天统(tong)有不(bu)(bu)足(zu)者(zhe)(zhe),因(yin)(yin)使(shi)(shi)其更相治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)服(fu)也(ye)(ye),因(yin)(yin)复各(ge)使(shi)(shi)有尊卑(bei)君长,故天道悉(xi)(xi)能相治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)制也(ye)(ye)。得其所(suo)畏(wei),而(er)十(shi)(shi)(shi)(shi)十(shi)(shi)(shi)(shi)者(zhe)(zhe)治(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)愈(yu)者(zhe)(zhe),即是其命(ming)(ming)(ming)所(suo)属天也(ye)(ye)。真(zhen)人知之(zhi)(zhi)(zhi)邪?”“唯唯。”“行(xing),子已知之(zhi)(zhi)(zhi)矣。”

“请问一疑,甚不(bu)谦顺,岂不(bu)言哉(zai)?”“平行,勿讳(hui)。”“今若盗(dao)贼(zei)劫人(ren)者,同(tong)服人(ren)耳,岂可(ke)以(yi)(yi)为天(tian)命君(jun)长(zhang)邪?”“善哉(zai),子之难也(ye)。夫(fu)盗(dao)贼(zei)劫人(ren)者,但以(yi)(yi)无义(yi),妄于枉(wang)服人(ren)耳,不(bu)得常服久也(ye)。一过服人(ren),即有重罪,长(zhang)吏遂之不(bu)止也(ye)。子何以(yi)(yi)言是为天(tian)命乎(hu)?今若王(wang)者治服人(ren),岂当见(jian)逐(zhu)索邪?凡(fan)人(ren)生(sheng)以(yi)(yi)王(wang)者为君(jun)长(zhang)、为命也(ye)。真人(ren)亦宁解(jie)不(bu)?”“今已大解(jie),善哉(zai)善哉(zai)!”

“行(xing),学者精之(zhi)(zhi),亦无妄难(nan)问(wen)也(ye),天(tian)且非人(ren)也(ye)。”“唯(wei)唯(wei),有(you)过有(you)过,不(bu)也(ye)。”“敬慎之(zhi)(zhi),勿但若俗夫之(zhi)(zhi)人(ren),欲(yu)言(yan)(yan)便语也(ye)。”“唯(wei)唯(wei)。今(jin)(jin)愚(yu)生每语有(you)剧(ju)过,不(bu)言(yan)(yan),又无缘得知之(zhi)(zhi)。今(jin)(jin)欲(yu)复有(you)可问(wen),不(bu)敢卒言(yan)(yan)。”“平行(xing)。”“今(jin)(jin)独(du)万(wan)物各有(you)君(jun)长,天(tian)地亦有(you)君(jun)长邪(xie)?”“噫,子(zi)难(nan)问(wen),何一深(shen)妙远(yuan)剧(ju)也(ye)!”“今(jin)(jin)自(zi)知所(suo)问(wen)不(bu)谦,不(bu)及天(tian)师(shi)问(wen)之(zhi)(zhi),会遂不(bu)得知之(zhi)(zhi)也(ye)。”

“然。天者(zhe)以(yi)(yi)(yi)中(zhong)极最高者(zhe)为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),地(di)以(yi)(yi)(yi)昆(kun)仑墟为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),日以(yi)(yi)(yi)王日为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),月(yue)以(yi)(yi)(yi)大月(yue)为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),星以(yi)(yi)(yi)中(zhong)极一星为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),众山以(yi)(yi)(yi)五(wu)(wu)岳(yue)为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),五(wu)(wu)岳(yue)以(yi)(yi)(yi)中(zhong)极下泰山为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),百川以(yi)(yi)(yi)江海为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),有(you)甲者(zhe)以(yi)(yi)(yi)神龟(gui)为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),有(you)鳞之属以(yi)(yi)(yi)龙(long)为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),飞有(you)翼之属以(yi)(yi)(yi)凤凰为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),兽有(you)毛(mao)者(zhe)以(yi)(yi)(yi)麒麟为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),裸(luo)虫者(zhe)以(yi)(yi)(yi)人为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang),人以(yi)(yi)(yi)帝王为(wei)(wei)(wei)(wei)(wei)君(jun)(jun)长(zhang)(zhang)(zhang)(zhang)。天下若此(ci)者(zhe),积众多,不可(ke)胜记,才为(wei)(wei)(wei)(wei)(wei)真人举其纲,见其始,子(zi)岂解邪?”“唯唯。”

“宜自深思其(qi)意,亦不(bu)可(ke)尽记(ji)也(ye),难为财用。”“唯唯。今故言C167行有(you)知之属(shu),方在其(qi)身(shen)者(zhe),不(bu)待(dai)而成事(shi)者(zhe),无(wu)妄杀(sha)伤,何乎?”“主(zhu)恐忿其(qi)君(jun)长也(ye)。今天(tian)太(tai)平气至,当与(yu)有(you)德君(jun)并力治,无(wu)妄伤害,则乱太(tai)平之气,令治愦(kui)愦(kui)。”

“今小物,安能感动(dong)天,使其治乱(luan)愦愦乎?”“噫(yi)!子(zi)自(zi)若(ruo)愚蒙,未(wei)大解也。今是(shi)各自(zi)有君长,若(ruo)远方四境(jing)之(zhi)下贱小人(ren),极最帝(di)(di)王(wang)之(zhi)下极蝼蚁(yi)恶人(ren)也,无可(ke)(ke)比数。人(ren)无故(gu)共贼伤此百数十人(ren),其家(jia)自(zi)冤枉,上书帝(di)(di)王(wang),帝(di)(di)王(wang)闻之(zhi)即(ji)大怒,下令以章考问之(zhi),纷纷州郡县以为大事。因而坐之(zhi)危亡(wang)者,非一人(ren)也。子(zi)知(zhi)之(zhi)邪?”“可(ke)(ke)骇哉!可(ke)(ke)骇哉!”“行(xing),子(zi)知(zhi)大骇,乃且长生矣。”“唯唯。”

“是故(gu)(gu)(gu)古者圣王,知天(tian)法(fa)象(xiang)格明,故(gu)(gu)(gu)不敢妄用刑也(ye)(ye)(ye),乃(nai)深思远虑(lv)之(zhi)(zhi)(zhi)极也(ye)(ye)(ye)。故(gu)(gu)(gu)其治常平(ping),不用筋力,而得天(tian)心(xin)者,以其重慎之(zhi)(zhi)(zhi)也(ye)(ye)(ye)。今(jin)先(xian)王小小失之(zhi)(zhi)(zhi),承负之(zhi)(zhi)(zhi)后,各有得失,故(gu)(gu)(gu)治难平(ping)也(ye)(ye)(ye)。子知之(zhi)(zhi)(zhi)邪(xie)?”“唯(wei)唯(wei)。”“今(jin)太平(ping)气至(zhi),天(tian)爱有德(de)之(zhi)(zhi)(zhi)君,故(gu)(gu)(gu)具为陈(chen)戒也(ye)(ye)(ye),难其犯之(zhi)(zhi)(zhi)也(ye)(ye)(ye)。以吾文(wen)归(gui)上德(de)之(zhi)(zhi)(zhi)君,自使思其恶意。”“唯(wei)唯(wei)。”

右集(ji)难(nan)方药命所属物各自有君长(zhang)

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