太平经(20)
◎分别四治法第(di)七(qi)十(shi)九
真(zhen)人纯稽首战栗:“吾今欲有(you)所复问,非道事(shi)也(ye)。见明师言事(shi),无不解诀者,故乃敢冒(mao)惭(can)复前(qian),有(you)可问疑(yi)一事(shi)。”“何等?平(ping)行(xing),吾即(ji)为子(zi)说(shuo)矣。”“夫帝王(wang)之仕大臣,皆当老,少(shao)子(zi)本非治世人也(ye)。”
“何为问(wen)此哉?”“吾见天(tian)气(qi),间者(zhe)比连不(bu)(bu)调,或过在仕臣失实,令(ling)使时气(qi)不(bu)(bu)调,人君(jun)不(bu)(bu)明(ming),灾害并行(xing),道人亦伤。今天(tian)地三光,尚为其病,故无正(zheng)明(ming),道士于何自逃,独得(de)不(bu)(bu)伤?故吾虽(sui)得(de)独蒙天(tian)私久存,常不(bu)(bu)敢(gan)自保。初少以来,事师(shi)问(wen)事,无能悉(xi)解之者(zhe)。今不(bu)(bu)冒惭,重问(wen)于天(tian)师(shi),解诀其要意,恐遂无复(fu)以得(de)知之也。恩(en)唯明(ming)师(shi)既(ji)加,不(bu)(bu)得(de)已为弟(di)子说其所(suo)不(bu)(bu)及(ji)。”
“善哉!子(zi)(zi)之言也。今旦见子(zi)(zi)之言,吾(wu)知太平(ping)之治(zhi)已到矣。然,吾(wu)且(qie)悉言之,子(zi)(zi)随而详(xiang)记之。夫治(zhi)者,有四(si)法:有天治(zhi),有地治(zhi),有人治(zhi),三气极,然后C738行万(wan)物治(zhi)也。”
“愿闻其(qi)(qi)意。”“天治(zhi)者(zhe),其(qi)(qi)臣(chen)(chen)老(lao),君(jun)乃(nai)父事其(qi)(qi)臣(chen)(chen),师事其(qi)(qi)臣(chen)(chen)也。”“夫臣(chen)(chen)乃(nai)卑,何(he)故(gu)师、父事之乎哉?”“但其(qi)(qi)位(wei)者(zhe)卑下(xia),道(dao)德(de)者(zhe)尊重(zhong)。师、父事之者(zhe),乃(nai)事其(qi)(qi)道(dao)德(de),当与其(qi)(qi)合(he)策而(er)平(ping)天下(xia)也。地治(zhi)者(zhe),友事其(qi)(qi)臣(chen)(chen),若与其(qi)(qi)同(tong)志同(tong)心也。地者(zhe)阴顺,母(mu)子同(tong)列,同(tong)苞同(tong)忧(you),臣(chen)(chen)虽位(wei)卑,其(qi)(qi)德(de)而(er)和,和平(ping)其(qi)(qi)君(jun)之治(zhi)。
人治(zhi)(zhi)者,卑其用,臣(chen)少小小,象(xiang)父生其子,子少未能为(wei)父作策也(ye),故其治(zhi)(zhi)小乱矣。C738行(xing)万物并治(zhi)(zhi)者,视其臣(chen)子若狗,若草木,不知复(fu)详择(ze)臣(chen)而(er)仕(shi)之,但遇官(guan)壹仕(shi),名为(wei)象(xiang)人无知也(ye)。何故乎哉?象(xiang)人者,财象(xiang)人形,苟中而(er)已(yi),不为(wei)君计也(ye),故善争之也(ye)。
象天治(zhi)者,天下之(zhi)臣(chen),尽国君之(zhi)师、父(fu)也(ye),故父(fu)事之(zhi),人爱(ai)其(qi)子,何有(you)危(wei)时?夫师、父(fu)皆能(neng)为(wei)(wei)其(qi)子解八方(fang)之(zhi)患难,何有(you)失时也(ye)。象地治(zhi)者,天下之(zhi)臣(chen),皆国君之(zhi)友也(ye)。夫同(tong)志(zhi)合策为(wei)(wei)交,同(tong)忧患,欲共安(an)其(qi)位。地者,顺而承上,悉承天志(zhi)意,皆得天心,何有(you)不安(an)时乎?
象人治者(zhe)(zhe),得中和之气,和者(zhe)(zhe)可(ke)进可(ke)退(tui)难知,象子少(shao)(shao)(shao)未(wei)(wei)能为(wei)父计(ji)也(ye),欺(qi)其父也(ye)。臣少(shao)(shao)(shao),未(wei)(wei)能为(wei)君深计(ji),故(gu)欺(qi)其君也(ye)。少(shao)(shao)(shao)者(zhe)(zhe),生用日月(yue)少(shao)(shao)(shao),人学又浅(qian),未(wei)(wei)有可(ke)畏(wei)。故(gu)欺(qi)也(ye)。故(gu)其治小乱矣(yi)。象C738万物治者(zhe)(zhe),C738行者(zhe)(zhe)无(wu)(wu)礼义,万物者(zhe)(zhe)少(shao)(shao)(shao)知,无(wu)(wu)有道(dao)德。夫C738行万物之性,无(wu)(wu)有上下(xia),取(qu)胜而已,故(gu)使乱败矣(yi)。
象(xiang)(xiang)天(tian)治(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe),仁(ren)好生,不伤;象(xiang)(xiang)地(di)治(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe),顺善而成(cheng)小伤;象(xiang)(xiang)人(ren)治(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe),相利多欲(yu),数相贼伤,相欺怠(dai);象(xiang)(xiang)C738行万(wan)物(wu)而治(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe),终无(wu)成(cheng)功,无(wu)有(you)大小,取胜而已。观(guan)此之治(zhi)(zhi),足以知天(tian)气上下中极未失。治(zhi)(zhi)欲(yu)乐(le)(le)第一者(zhe)(zhe)(zhe)(zhe),宜象(xiang)(xiang)天(tian);欲(yu)乐(le)(le)第二者(zhe)(zhe)(zhe)(zhe),宜象(xiang)(xiang)地(di);欲(yu)乐(le)(le)第三者(zhe)(zhe)(zhe)(zhe),宜象(xiang)(xiang)人(ren);欲(yu)乐(le)(le)第四者(zhe)(zhe)(zhe)(zhe),宜象(xiang)(xiang)万(wan)物(wu)。象(xiang)(xiang)天(tian)者(zhe)(zhe)(zhe)(zhe)独老寿,得天(tian)心;象(xiang)(xiang)地(di)者(zhe)(zhe)(zhe)(zhe)小不寿,得地(di)意;象(xiang)(xiang)人(ren)者(zhe)(zhe)(zhe)(zhe),寿减(jian)少;象(xiang)(xiang)万(wan)物(wu)者(zhe)(zhe)(zhe)(zhe)死,无(wu)时无(wu)数也。
象(xiang)天(tian)者(zhe)(zhe),三道通文(wen)(wen),天(tian)有三文(wen)(wen),明(ming)为三明(ming),谓日月(yue)(yue)列星(xing)(xing)也(ye)。日以察阳,月(yue)(yue)以察阴(yin),星(xing)(xing)以察中央,故当(dang)三道行书(shu),而(er)务(wu)取其(qi)聪(cong)明(ming),书(shu)到(dao)为往者(zhe)(zhe),有主名而(er)已(yi),勿问(wen)通者(zhe)(zhe)为谁;象(xiang)地者(zhe)(zhe),二道行书(shu);象(xiang)人者(zhe)(zhe),一道行书(shu),尚(shang)见(jian)苟留;象(xiang)C738行万物者(zhe)(zhe),才设言,复无书(shu)也(ye)。”
“今是者(zhe)(zhe),天使(shi)如是邪?人(ren)自为之邪?”“时(shi)运(yun)也,虽然(ran),帝王治(zhi)(zhi)将太平,且与天使(shi)其(qi)(qi)好(hao)恶,而(er)乐象(xiang)天治(zhi)(zhi);将中平者(zhe)(zhe),象(xiang)地(di)治(zhi)(zhi);将小(xiao)乱(luan)者(zhe)(zhe),法人(ren)治(zhi)(zhi);将大乱(luan)而(er)不理者(zhe)(zhe),法C738行万物治(zhi)(zhi)。”“此何(he)故乎哉?今当以何(he)救(jiu)之?”“然(ran),天将兴之,瑞应文琦书出,付与之,令使(shi)其(qi)(qi)大觉悟而(er)授之。将衰者(zhe)(zhe),天匿其(qi)(qi)文不见(jian),又(you)使(shi)其(qi)(qi)不好(hao)求之。”
“贤臣者(zhe)(zhe),但得(de)老(lao)而已邪?”“不(bu)(bu)也(ye)。老(lao)者(zhe)(zhe),乃谓(wei)耆(qi)旧老(lao)于道德也(ye),象天独常守道而行(xing),不(bu)(bu)失铢(zhu)分也(ye),故能安其帝(di)王。老(lao)而无一知(zhi),亦不(bu)(bu)可仕也(ye)。”
“其(qi)(qi)师、父(fu)(fu)(fu)事(shi)之(zhi)云(yun)(yun)何(he)?友之(zhi)云(yun)(yun)何(he)?子之(zhi)云(yun)(yun)何(he)?其(qi)(qi)万物(wu)之(zhi)云(yun)(yun)何(he)哉(zai)?”“父(fu)(fu)(fu)事(shi)之(zhi)者(zhe),乃若子取教于严父(fu)(fu)(fu)也(ye),乃若弟子受教于明师也(ye),当得(de)其(qi)(qi)心(xin)中密策秘言圣文,以(yi)平(ping)天下,以(yi)谢(xie)先(xian)祖宗庙,以(yi)享食之(zhi)。其(qi)(qi)德(de)以(yi)报天重功,故能得(de)天下之(zhi)心(xin),阴阳(yang)调和,灾害断(duan)绝也(ye)。其(qi)(qi)友事(shi)者(zhe)以(yi)忠信(xin),相与合策,深(shen)计(ji)善恶难(nan)易。其(qi)(qi)子事(shi)者(zhe),必若父(fu)(fu)(fu)有伏(fu)匿之(zhi)事(shi),不敢(gan)以(yi)报其(qi)(qi)子;子有匿过,不敢(gan)以(yi)报其(qi)(qi)父(fu)(fu)(fu)母,皆应相欺(qi),以(yi)此为阶也(ye)。其(qi)(qi)万物(wu)者(zhe),大乱无(wu)数。夫物(wu)者(zhe),春(chun)夏则争生,秋冬(dong)则争死,不复相假(jia)须(xu)臾也(ye)。”
纯再拜:“所(suo)问多,过诚重(zhong)(zhong),甚(shen)不(bu)(bu)(bu)(bu)宜,诚有(you)过于师(shi)。吾(wu)(wu)又且不(bu)(bu)(bu)(bu)敢匿此(ci)文也(ye)(ye),见而(er)(er)不(bu)(bu)(bu)(bu)行(xing)之,恐(kong)得(de)过于皇天(tian)(tian),吾(wu)(wu)今当于何(he)置此(ci)书哉?”“子既问之,子为(wei)力(li)特行(xing),逢能通(tong)者(zhe)与(yu)之,使(shi)其(qi)往付(fu)归(gui)有(you)德之君。帝王(wang)象之,以是为(wei)治法,必且如神矣;得(de)而(er)(er)不(bu)(bu)(bu)(bu)能深思用之,天(tian)(tian)亦(yi)不(bu)(bu)(bu)(bu)复过子也(ye)(ye)。”“唯唯,不(bu)(bu)(bu)(bu)敢逆师(shi)言(yan)(yan)(yan)。”“然(ran)吾(wu)(wu)言(yan)(yan)(yan)亦(yi)不(bu)(bu)(bu)(bu)可大逆也(ye)(ye),此(ci)乃(nai)天(tian)(tian)地欲平,而(er)(er)出至(zhi)道(dao),使(shi)子远来(lai)具问此(ci)法。天(tian)(tian)使(shi)吾(wu)(wu)谈(tan),传辞于子,吾(wu)(wu)亦(yi)不(bu)(bu)(bu)(bu)空(kong)言(yan)(yan)(yan)也(ye)(ye)。天(tian)(tian)不(bu)(bu)(bu)(bu)欲言(yan)(yan)(yan)而(er)(er)吾(wu)(wu)言(yan)(yan)(yan),无(wu)故泄天(tian)(tian)之要道(dao),吾(wu)(wu)当坐之。子得(de)吾(wu)(wu)言(yan)(yan)(yan),而(er)(er)往付(fu)归(gui),亦(yi)无(wu)伤(shang)无(wu)疑(yi)。吾(wu)(wu)告子至(zhi)诚,天(tian)(tian)乃(nai)更与(yu)帝王(wang)厚(hou)重(zhong)(zhong),故戒(jie)之也(ye)(ye)。天(tian)(tian)之运(yun)也(ye)(ye),吉凶(xiong)自有(you)时,得(de)而(er)(er)行(xing)之者(zhe),吉不(bu)(bu)(bu)(bu)疑(yi)也(ye)(ye)。”
“谨问行(xing)(xing)者人姓(xing)字为何谁乎?”“然,天之授万(wan)物(wu),无有可私也(ye)(ye),问而先好行(xing)(xing)之者,即其人也(ye)(ye)。大道(dao)至重,不可以(yi)私任,行(xing)(xing)之者吉,不行(xing)(xing)者疑矣。”
“谨更(geng)问(wen)天(tian)(tian)(tian)地何睹(du)何见,时者(zhe)欲一语言哉?”“实有可睹(du)见,不(bu)(bu)空言也。天(tian)(tian)(tian)以安平为(wei)(wei)欢。无疾病(bing)(bing)(bing),以上平为(wei)(wei)喜。故(gu)使(shi)(shi)人民(min)皆(jie)静(jing)而无恶(e)声(sheng),不(bu)(bu)战斗也,各居其所,则(ze)无病(bing)(bing)(bing)而说喜,则(ze)天(tian)(tian)(tian)言而不(bu)(bu)妄语也。若今使(shi)(shi)阴(yin)阳逆斗,错乱相(xiang)干,更(geng)相(xiang)贼(zei)伤,万物不(bu)(bu)得处其所,日月(yue)无善明,列星乱行(xing),则(ze)天(tian)(tian)(tian)有疾病(bing)(bing)(bing),悒悒不(bu)(bu)解,不(bu)(bu)传(chuan)其言,则(ze)病(bing)(bing)(bing)不(bu)(bu)愈。故(gu)乱则(ze)谈(tan)(tan),小乱小谈(tan)(tan),大(da)乱大(da)谈(tan)(tan)。是故(gu)古(gu)今神(shen)真圣人为(wei)(wei)天(tian)(tian)(tian)使(shi)(shi),受天(tian)(tian)(tian)心,主当(dang)为(wei)(wei)天(tian)(tian)(tian)地谈(tan)(tan)话。天(tian)(tian)(tian)地立事(shi)以来,前后(hou)以是为(wei)(wei)常法,故(gu)圣人文,前后(hou)为(wei)(wei)天(tian)(tian)(tian)谈(tan)(tan)语,为(wei)(wei)天(tian)(tian)(tian)言事(shi)也。”
“言谈皆(jie)何(he)等事(shi)也?”“在其所疾苦。文(wen)失之者为道质,若质而不通达者为道文(wen),疾其邪恶者为道正善也,使其觉悟。”
“今天(tian)(tian)地(di)(di)至尊自神(shen),神(shen)能明,位无上,何(he)故(gu)不自除疾病,反传言于人(ren)乎(hu)?”“天(tian)(tian)地(di)(di)者(zhe),为(wei)万(wan)物父(fu)母,父(fu)母虽(sui)为(wei)善,其(qi)子作邪,居(ju)其(qi)中央,主为(wei)其(qi)恶逆,其(qi)政治(zhi)上下(xia),逆之乱之,父(fu)母虽(sui)善,犹为(wei)恶家(jia)也。比若子恶乱其(qi)父(fu),臣恶乱其(qi)君(jun),弟子恶乱其(qi)师,妻恶乱其(qi)夫,如此(ci)则(ze)更相(xiang)贼伤大(da)乱,无以(yi)见其(qi)善也。天(tian)(tian)地(di)(di)人(ren)民(min)万(wan)物,本共治(zhi)一事(shi),善则(ze)俱乐(le)(le),凶则(ze)俱苦,故(gu)同忧也;向使不共事(shi),不肯更迭相(xiang)忧也,是故(gu)天(tian)(tian)地(di)(di)欲(yu)(yu)(yu)善而平者(zhe),必使神(shen)真圣人(ren)为(wei)其(qi)传言,出(chu)其(qi)神(shen)文,以(yi)相(xiang)告(gao)语,比若帝王治(zhi)欲(yu)(yu)(yu)乐(le)(le)善,则(ze)有善教,今此(ci)之谓也。子欲(yu)(yu)(yu)乐(le)(le)知天(tian)(tian)心(xin),以(yi)报(bao)天(tian)(tian)功,以(yi)救灾(zai)气(qi),吾书即是也,得(de)之善思念之,夫天(tian)(tian)心(xin)可知矣。”
“唯唯,不(bu)敢(gan)(gan)(gan)忽,愿师复(fu)重敕一(yi)两言。”“然,夫善恶各为其(qi)身(shen),善者(zhe)自利(li)其(qi)身(shen),恶者(zhe)自害其(qi)躯。子既有畅善意,乃忧(you)天地(di)疾病,王者(zhe)不(bu)安,其(qi)功极已大(da)矣。但(dan)详思之(zhi),子行善,极无(wu)双,勿复(fu)止伤(shang)之(zhi)也。使念(nian)善顺,常若此(ci)。”“唯唯,不(bu)敢(gan)(gan)(gan)懈(xie)怠也,不(bu)敢(gan)(gan)(gan)懈(xie)怠。”
右忿别治所象安危法
◎使能无争讼(song)法第八(ba)十(shi)一
“吾所问积多(duo),见(jian)天(tian)师(shi)言(yan)事(shi),快而(er)无(wu)(wu)已,其问无(wu)(wu)足时,复谨(jin)乞一(yi)两言(yan)。”“平行(xing)。”“今吾愿欲得(de)(de)(de)天(tian)地阴(yin)阳、人民C738行(xing)、万物凡事(shi)之(zhi)心意(yi)(yi),常使其喜(xi)善无(wu)(wu)已,日游而(er)无(wu)(wu)职无(wu)(wu)事(shi),其身(shen)各(ge)(ge)自正,不复转(zhuan)相(xiang)愁苦,更相(xiang)过责,岂(qi)可得(de)(de)(de)闻乎哉?“子今且言(yan),何一(yi)绝(jue)快殊异!可问者,何一(yi)好(hao)善无(wu)(wu)双也(ye)!然,若子所问,犹当顺(shun)事(shi),各(ge)(ge)得(de)(de)(de)其心,而(er)因其材(cai)能(neng)所及,无(wu)(wu)敢反强(qiang)其所不能(neng)为(wei)也(ye)。如是(shi),即(ji)各(ge)(ge)得(de)(de)(de)其所欲;各(ge)(ge)得(de)(de)(de)其欲,则无(wu)(wu)有相(xiang)愁苦者也(ye),即(ji)各(ge)(ge)得(de)(de)(de)其心意(yi)(yi)矣(yi),可谓游而(er)无(wu)(wu)职事(shi)矣(yi)。
天(tian)地之(zhi)间(jian),常悉使(shi)非(fei)其(qi)能(neng),强作其(qi)所不(bu)及,而(er)难其(qi)所不(bu)能(neng)。时(shi)睹(du)于其(qi)不(bu)能(neng)为,不(bu)能(neng)言,不(bu)怜而(er)教之(zhi),反就责之(zhi),使(shi)其(qi)冤(yuan)结,多忿(fen)争讼,民愁苦困(kun)穷,即仰(yang)而(er)呼皇天(tian),诚冤(yuan)诚冤(yuan),气(qi)(qi)感动(dong)六方,故致灾变纷纷,畜积非(fei)一(yi),不(bu)可卒(zu)除(chu)。为害甚甚,是即失天(tian)下之(zhi)人心意矣。终反无成功,变怪(guai)不(bu)绝,太平之(zhi)气(qi)(qi),何从得来哉(zai)(zai)?故不(bu)能(neng)致太平也,咎正在此。虽欲(yu)名之(zhi)为常平,而(er)内(nei)乱何从而(er)得清其(qi)治哉(zai)(zai)?子今问之(zhi),欲(yu)深知其(qi)审乎!
天地之(zhi)性,万物各(ge)自有(you)(you)宜。当(dang)任(ren)其(qi)所(suo)长,所(suo)能(neng)为,所(suo)不(bu)能(neng)为者,而(er)不(bu)可强也(ye);万物虽俱受(shou)阴(yin)阳(yang)之(zhi)气(qi),比(bi)若鱼不(bu)能(neng)无(wu)(wu)(wu)水,游于(yu)高(gao)山之(zhi)上,及(ji)其(qi)有(you)(you)水,无(wu)(wu)(wu)有(you)(you)高(gao)下(xia)(xia),皆能(neng)游往;大木不(bu)能(neng)无(wu)(wu)(wu)土,生(sheng)于(yu)江海之(zhi)中。是(shi)以古者圣(sheng)人明(ming)王之(zhi)授事也(ye),五土各(ge)取其(qi)所(suo)宜,乃其(qi)物得(de)好且善(shan),而(er)各(ge)畅茂,国家为其(qi)得(de)富,令(ling)宗(zong)庙重味而(er)食,天下(xia)(xia)安平,无(wu)(wu)(wu)所(suo)疾苦,恶气(qi)休止,不(bu)行为害。
如(ru)人不卜相其(qi)土地(di)而种(zhong)之(zhi),则(ze)万(wan)(wan)物不得(de)成,竟(jing)其(qi)天(tian)年(nian),皆怀(huai)冤结(jie)不解(jie),因而夭终,独上感动皇天(tian),万(wan)(wan)物无可收得(de),则(ze)国家为其(qi)贫极(ji),食(shi)不重味,宗庙(miao)饥渴(ke),得(de)天(tian)下愁苦(ku),人民更相残贼(zei),君臣更相欺诒,外内殊辞,咎正始起于此。是者尚但万(wan)(wan)物不得(de)其(qi)所(suo),何况人哉!天(tian)下不能相治正,正由此也。此者,大害之(zhi)根,而危亡之(zhi)路也,可不慎哉?可不深思虑(lv)之(zhi)胸心乎?
故古者(zhe)大圣大贤将任人(ren)(ren),必先试其(qi)所(suo)(suo)长(zhang),何所(suo)(suo)短,而(er)后署其(qi)职事(shi)(shi),因(yin)(yin)而(er)任之(zhi);其(qi)人(ren)(ren)有过,因(yin)(yin)而(er)责之(zhi),责问(wen)其(qi)所(suo)(suo)长(zhang),不过所(suo)(suo)短,是(shi)者(zhe)不感天也,反(fan)(fan)为(wei)习(xi)进此(ci)家学,因(yin)(yin)而(er)慎之(zhi),故能得天下(xia)之(zhi)心也。令后世忽事(shi)(shi),不深(shen)思惟古圣人(ren)(ren)言(yan),反(fan)(fan)署非其(qi)职,责所(suo)(suo)不能及,问(wen)所(suo)(suo)不能睹(du),盲者(zhe)不睹(du)日,喑(yin)者(zhe)不能言(yan),反(fan)(fan)各趣(qu)得其(qi)短,以为(wei)重过,因(yin)(yin)而(er)罪之(zhi),不为(wei)欲乐相利佑(you),反(fan)(fan)为(wei)巧(qiao)弄,上(shang)下(xia)迭相贼害,此(ci)是(shi)天下(xia)之(zhi)大败(bai)也。
自古者(zhe)诸侯(hou)太(tai)平(ping)之(zhi)(zhi)(zhi)君,无有奇神道也(ye),皆(jie)因任心(xin)能(neng)(neng)所及(ji),故能(neng)(neng)致(zhi)其(qi)太(tai)平(ping)之(zhi)(zhi)(zhi)气,而(er)无冤结民也(ye)。祸乱之(zhi)(zhi)(zhi)将起,皆(jie)坐任非其(qi)能(neng)(neng),作非其(qi)事职而(er)重责之(zhi)(zhi)(zhi)。其(qi)刑罚虽(sui)坐之(zhi)(zhi)(zhi)而(er)死,犹不能(neng)(neng)埋其(qi)职务也(ye),灾变连(lian)起,不可禁止,因以(yi)为乱败,吉(ji)凶安危,正起于此。是以(yi)古者(zhe)将为帝王选(xuan)士,皆(jie)先问视(shi),试(shi)其(qi)能(neng)(neng),当(dang)与(yu)天地(di)阴阳瑞应相(xiang)应和(he)不。不能(neng)(neng)相(xiang)应和(he)者(zhe),皆(jie)为伪行。”
“其(qi)相应和(he)奈(nai)何?”“大(da)人得大(da)应,小人得小应,风雨为其(qi)时节,万物(wu)为其(qi)好茂,百姓(xing)为其(qi)无(wu)言,鸟兽C738行为其(qi)安(an)静(jing),是其(qi)效(xiao)也(ye)。故(gu)治乐欲(yu)安(an)国者,审其(qi)署(shu)置。夫天(tian)生万物(wu),各(ge)有材(cai)能,又实各(ge)有所(suo)宜,犹龙升(sheng)于(yu)天(tian),鱼(yu)游于(yu)渊(yuan),此之谓(wei)也(ye)。
夫(fu)治者,从天(tian)地(di)立以(yi)来(lai),乃万端。天(tian)变易,亦其(qi)(qi)时(shi)异,要当承天(tian)地(di)得(de)其(qi)(qi)意,得(de)其(qi)(qi)所欲为也(ye)。天(tian)者,以(yi)三光为书(shu)文(wen)记,则(ze)一兴一衰(shuai)(shuai),以(yi)风为人(ren)君。地(di)者,以(yi)山川阡陌为文(wen)理(li),山者吐(tu)气,水通经脉(mai),衰(shuai)(shuai)盛(sheng)动移崩(beng)合(he),以(yi)风异为人(ren)臣。人(ren)者,以(yi)音言语(yu)相(xiang)传,书(shu)记文(wen)相(xiang)推移。万物者,以(yi)衰(shuai)(shuai)盛(sheng)而(er)谈语(yu),使人(ren)想(xiang)而(er)知(zhi)之(zhi)。
人者在阴(yin)阳之(zhi)中央,为(wei)(wei)万物(wu)之(zhi)师长(zhang),所(suo)能作最众多,象神而有(you)形,变(bian)化前却,主当疏(shu)记(ji)此变(bian)异,为(wei)(wei)其主言(yan)(yan)。故一言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),转有(you)冤结;二言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),辄有(you)杜(du)塞;三言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),转有(you)隔绝(jue);四言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),和时不(bu)应,其生(sheng)物(wu)无常;五言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),行气道战;六言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),六方恶生(sheng);七言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),而破败(bai);八言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),而难处(chu)为(wei)(wei)数家;九言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),更(geng)相贼(zei)伤;十言(yan)(yan)不(bu)通(tong)(tong)(tong)(tong)(tong),更(geng)相变(bian)革,故当力通(tong)(tong)(tong)(tong)(tong)其言(yan)(yan)也(ye)。”
“古(gu)者(zhe)无文(wen),以何通之(zhi)?”“文(wen)乃当起(qi),但中(zhong)止(zhi)(zhi)天地者(zhe)。几(ji)何起(qi),几(ji)何止(zhi)(zhi),但后(hou)世不睹之(zhi)耳(er)。中(zhong)古(gu)三皇,当无文(wen)而设言,下古(gu)复(fu)有(you)。天地之(zhi)气,一绝一起(qi),独(du)神人(ren)不知(zhi)老所从来,经(jing)历多故,知(zhi)其分理(li)。内当有(you)文(wen),后(hou)世实不睹,言其无有(you)。”
“何故时(shi)有(you)文(wen)(wen),时(shi)无乎哉?”“天气且(qie)弊(bi),人且(qie)愚薄不(bu)寿,不(bu)能有(you)可(ke)(ke)刻(ke)记。故敕之(zhi)以书(shu)文(wen)(wen),令可(ke)(ke)传往来(lai),以知古事(shi)(shi)。无文(wen)(wen)且(qie)相辨讼,不(bu)能相正,各自言事(shi)(shi),故使有(you)文(wen)(wen)书(shu)。此(ci)但时(shi)人愚,故为(wei)作(zuo)书(shu),天为(wei)出券文(wen)(wen)耳。”
“见师(shi)言,已(yi)知之(zhi)(zhi)(zhi)矣。愿闻(wen)今通气当(dang)(dang)云何?”“但(dan)三道通行(xing)八(ba)方之(zhi)(zhi)(zhi)书,民吏白(bai)衣之(zhi)(zhi)(zhi)言,勿(wu)苟留。急者以时解之(zhi)(zhi)(zhi),不(bu)急者随天地万物,须七月(yue)物终,八(ba)月(yue)而B821视,九(jiu)月(yue)而更次,十(shi)月(yue)而不(bu)归。三年上书而尽信诚者,求(qiu)其人而任之(zhi)(zhi)(zhi)。此人乃国家之(zhi)(zhi)(zhi)良臣(chen),聪(cong)明善耳目,因(yin)以视聆,不(bu)失四方候也。帝王得之(zhi)(zhi)(zhi),曰安而明,故当(dang)(dang)任之(zhi)(zhi)(zhi)。”
“其(qi)(qi)任(ren)之云何乎?”“必(bi)各(ge)问其(qi)(qi)能(neng)(neng)所(suo)(suo)及(ji),使各(ge)自疏记所(suo)(suo)能(neng)(neng)为(wei),所(suo)(suo)能(neng)(neng)分解所(suo)(suo)能(neng)(neng)长,因其(qi)(qi)天(tian)性而任(ren)之,所(suo)(suo)治无失(shi)者也(ye)(ye)。故(gu)得天(tian)下之欢心,其(qi)(qi)治日兴(xing)太平(ping),无有(you)刑,无穷物(wu),无冤民(min),天(tian)地(di)中和,尽得相通也(ye)(ye),故(gu)能(neng)(neng)致(zhi)寿上皇。
所以寿多者(zhe),无刑(xing)不伤,多伤者(zhe)乃还伤人身。故(gu)(gu)上古者(zhe)圣贤,不肯(ken)好为(wei)刑(xing)也;中古半(ban)用(yong)刑(xing),故(gu)(gu)寿半(ban);下古多用(yong)刑(xing),故(gu)(gu)寿独少也。刑(xing)者(zhe),其(qi)恶乃干天,逆阴(yin)阳(yang),畜积(ji)为(wei)恶气,还伤人。故(gu)(gu)上古圣贤不重用(yong)之者(zhe),乃惜(xi)其(qi)身也。中古人半(ban)愚(yu),轻(qing)小用(yong)刑(xing),故(gu)(gu)半(ban)贼其(qi)半(ban)。下古大愚(yu),则自忽用(yong)刑(xing),以为(wei)常法,故(gu)(gu)多不得寿,咎在(zai)此。
读此书(shu)者,宜(yi)反复之,重之慎(shen)之,死生重事,不可妄也。夫子贤明者,为(wei)父(fu)计(ji);臣(chen)贤明者,为(wei)君深计(ji)。子不贤,不肯为(wei)父(fu)深计(ji);臣(chen)不贤明,不肯为(wei)君计(ji)。是(shi)(shi)少(shao)年者,即是(shi)(shi)其(qi)人(ren)身邪;其(qi)人(ren)邂逅吉凶者,流后生,此格法也。
是故上古圣帝王将(jiang)任臣者,谨选其有道有德,不(bu)好(hao)杀(sha)害伤(shang)者,非为民计也,乃(nai)自(zi)为身深(shen)计也。故得(de)(de)天地心意,举(ju)措如与(yu)神(shen)俱,此(ci)之(zhi)(zhi)(zhi)谓(wei)审举(ju)得(de)(de)其人(ren),而(er)得(de)(de)人(ren)力之(zhi)(zhi)(zhi)君也。如此(ci)乃(nai)感神(shen)?,乃(nai)后天上真神(shen)爱之(zhi)(zhi)(zhi),因而(er)独(du)寿也。好(hao)用刑,乃(nai)与(yu)阴气并。阴者杀(sha),故不(bu)得(de)(de)大寿。天之(zhi)(zhi)(zhi)命,略可睹可知矣,天地人(ren)所疾(ji)恶同耳。”
右(you)得天地人民万物欢心国兴家安天下无争讼者