太平经(22)
◎阙题
元气,阳(yang)(yang)(yang)(yang)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng);自然(ran)而化,阴(yin)(yin)(yin)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)凡(fan)物。天阳(yang)(yang)(yang)(yang),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng)也(ye);地阴(yin)(yin)(yin),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)也(ye)。日与(yu)昼,阳(yang)(yang)(yang)(yang)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng);月星(xing)夜(ye),阴(yin)(yin)(yin)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)。春夏,阳(yang)(yang)(yang)(yang)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng);秋(qiu)冬(dong),阴(yin)(yin)(yin)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)。甲丙戊庚壬,阳(yang)(yang)(yang)(yang)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng);乙丁己辛癸,阴(yin)(yin)(yin)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)。子(zi)寅(yin)辰(chen)午(wu)申(shen)戌,阳(yang)(yang)(yang)(yang)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng);丑卯巳(si)未酉亥,阴(yin)(yin)(yin)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)。亦诸九,阳(yang)(yang)(yang)(yang)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng);诸六(liu),阴(yin)(yin)(yin)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)。男子(zi),阳(yang)(yang)(yang)(yang)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng);女子(zi),阴(yin)(yin)(yin)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)万物。雄,阳(yang)(yang)(yang)(yang)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng);雌,阴(yin)(yin)(yin)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)。君(jun),阳(yang)(yang)(yang)(yang)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)生(sheng);臣,阴(yin)(yin)(yin)也(ye),主(zhu)(zhu)(zhu)(zhu)(zhu)(zhu)养(yang)(yang)。天下凡(fan)事,皆一(yi)阴(yin)(yin)(yin)一(yi)阳(yang)(yang)(yang)(yang),乃能(neng)相(xiang)生(sheng),乃能(neng)相(xiang)养(yang)(yang)。
一(yi)阳不(bu)施(shi)生(sheng),一(yi)阴并虚(xu)空,无可养(yang)(yang)也;一(yi)阴不(bu)受(shou)化(hua),一(yi)阳无可施(shi)生(sheng)统也。阳气(qi)一(yi)统绝灭(mie)(mie)不(bu)通,为(wei)(wei)(wei)天(tian)(tian)(tian)大(da)怨也;一(yi)阴不(bu)受(shou)化(hua),不(bu)能生(sheng)出(chu)(chu),为(wei)(wei)(wei)大(da)咎(jiu)。天(tian)(tian)(tian)怨者,阳不(bu)好施(shi),无所生(sheng),反(fan)好杀伤其生(sheng)也;地所咎(jiu),在阴不(bu)好受(shou)化(hua),而(er)无所出(chu)(chu)养(yang)(yang)长,而(er)咎(jiu)人反(fan)伤其养(yang)(yang)长也。天(tian)(tian)(tian)不(bu)以(yi)(yi)时雨(yu),为(wei)(wei)(wei)恶凶天(tian)(tian)(tian)也;地不(bu)以(yi)(yi)生(sheng)养(yang)(yang)万物,为(wei)(wei)(wei)恶凶地也。男不(bu)以(yi)(yi)施(shi)生(sheng),为(wei)(wei)(wei)断(duan)天(tian)(tian)(tian)统;女不(bu)以(yi)(yi)受(shou)化(hua),为(wei)(wei)(wei)断(duan)地统。阴阳之道(dao),绝灭(mie)(mie)无后为(wei)(wei)(wei)大(da)凶,比(bi)若天(tian)(tian)(tian)地一(yi)旦毁(hui),而(er)无复有天(tian)(tian)(tian)地也。
是(shi)故(gu)(gu)圣贤(xian),好(hao)天(tian)要(yao)文也(ye)(ye)。天(tian)者(zhe)(zhe),众(zhong)道(dao)之精也(ye)(ye)。贤(xian)者(zhe)(zhe)好(hao)道(dao),故(gu)(gu)次圣;贤(xian)者(zhe)(zhe)入真(zhen)(zhen)道(dao),故(gu)(gu)次仙;知能仙者(zhe)(zhe)必(bi)真(zhen)(zhen),故(gu)(gu)次真(zhen)(zhen);知真(zhen)(zhen)者(zhe)(zhe),必(bi)致神(shen)。神(shen)者(zhe)(zhe),上与天(tian)同形合理(li),故(gu)(gu)天(tian)称神(shen),能使(shi)神(shen)也(ye)(ye)。神(shen)也(ye)(ye)者(zhe)(zhe),皇天(tian)之吏(li)也(ye)(ye)。神(shen)人者(zhe)(zhe),皇天(tian)第一心(xin)也(ye)(ye)。天(tian)地之性,清(qing)者(zhe)(zhe)治浊(zhuo),浊(zhuo)者(zhe)(zhe)不得治清(qing)。精光为(wei)万物之心(xin)明,治者(zhe)(zhe)用心(xin)察事,当用清(qing)明。
今神人(ren)(ren)(ren)(ren)(ren)(ren)(ren)、真人(ren)(ren)(ren)(ren)(ren)(ren)(ren)、仙人(ren)(ren)(ren)(ren)(ren)(ren)(ren)、道(dao)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)、圣(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)、贤人(ren)(ren)(ren)(ren)(ren)(ren)(ren)、民(min)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)、奴(nu)婢,皆何(he)象(xiang)(xiang)乎?然,神人(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)(zhe)象(xiang)(xiang)天(tian),天(tian)者(zhe)(zhe)(zhe)动照无(wu)不(bu)知。真人(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)(zhe)象(xiang)(xiang)地,地者(zhe)(zhe)(zhe)直至诚不(bu)欺天(tian),但顺人(ren)(ren)(ren)(ren)(ren)(ren)(ren)所种不(bu)易也(ye)。仙人(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)(zhe)象(xiang)(xiang)四(si)时,四(si)时者(zhe)(zhe)(zhe)变(bian)化凡(fan)物(wu),无(wu)常(chang)(chang)(chang)形(xing)容,或盛或衰(shuai)。道(dao)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)(zhe)象(xiang)(xiang)五(wu)行,五(wu)行可以(yi)卜占吉凶(xiong),长(zhang)于(yu)安危。圣(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)者(zhe)(zhe)(zhe)象(xiang)(xiang)阴(yin)阳,阴(yin)阳者(zhe)(zhe)(zhe)象(xiang)(xiang)天(tian)地以(yi)治(zhi)事,合和万(wan)(wan)物(wu),圣(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)亦(yi)常(chang)(chang)(chang)合和万(wan)(wan)物(wu),成天(tian)心,顺阴(yin)阳而行。贤人(ren)(ren)(ren)(ren)(ren)(ren)(ren)象(xiang)(xiang)山川(chuan),山川(chuan)主通气,达远(yuan)方(fang),贤者(zhe)(zhe)(zhe)亦(yi)当(dang)为帝王(wang)通达六方(fang)。凡(fan)民(min)者(zhe)(zhe)(zhe)象(xiang)(xiang)万(wan)(wan)物(wu),万(wan)(wan)物(wu)者(zhe)(zhe)(zhe),生(sheng)处无(wu)高下悉有,民(min)故(gu)象(xiang)(xiang)万(wan)(wan)物(wu)。奴(nu)婢者(zhe)(zhe)(zhe)衰(shuai)世所生(sheng),象(xiang)(xiang)草(cao)(cao)木(mu)之弱服者(zhe)(zhe)(zhe),常(chang)(chang)(chang)居(ju)下流(liu),因不(bu)伸也(ye),奴(nu)婢常(chang)(chang)(chang)居(ju)下,故(gu)不(bu)伸也(ye),故(gu)象(xiang)(xiang)草(cao)(cao)木(mu)。
故奴(nu)婢贤(xian)者,得为(wei)善人(ren);善人(ren)好(hao)学,得成(cheng)贤(xian)人(ren);贤(xian)人(ren)好(hao)学不(bu)(bu)止(zhi)(zhi),次圣人(ren);圣人(ren)学不(bu)(bu)止(zhi)(zhi),知天(tian)(tian)道门户(hu),入(ru)道不(bu)(bu)止(zhi)(zhi),成(cheng)不(bu)(bu)死之事(shi),更仙;仙不(bu)(bu)止(zhi)(zhi),入(ru)真(zhen);成(cheng)真(zhen)不(bu)(bu)止(zhi)(zhi),入(ru)神;神不(bu)(bu)止(zhi)(zhi),乃(nai)与(yu)皇天(tian)(tian)同(tong)形,故上(shang)神人(ren)舍于北(bei)极紫宫中也(ye)(ye)(ye),与(yu)天(tian)(tian)上(shang)帝同(tong)象也(ye)(ye)(ye),名(ming)天(tian)(tian)心神;神而不(bu)(bu)止(zhi)(zhi),乃(nai)复逾天(tian)(tian)而上(shang),但承委气,有音声教化而无形,上(shang)属天(tian)(tian)上(shang),忧天(tian)(tian)上(shang)事(shi)。神人(ren)已下,共忧天(tian)(tian)地间六合内(nei),共调和,无使病苦(ku)也(ye)(ye)(ye)。
《正一法文太(tai)上外B822仪》下《人(ren)(ren)四夷受(shou)要(yao)B822》引《太(tai)平经》云:奴(nu)婢顺从君主,学(xue)(xue)善能贤,免为(wei)善人(ren)(ren)良民(min),良民(min)善人(ren)(ren)学(xue)(xue)不(bu)(bu)(bu)止(zhi)(zhi)成(cheng)(cheng)贤人(ren)(ren),贤人(ren)(ren)学(xue)(xue)不(bu)(bu)(bu)止(zhi)(zhi)成(cheng)(cheng)圣人(ren)(ren),圣人(ren)(ren)学(xue)(xue)不(bu)(bu)(bu)止(zhi)(zhi)成(cheng)(cheng)道人(ren)(ren),道人(ren)(ren)学(xue)(xue)不(bu)(bu)(bu)止(zhi)(zhi)成(cheng)(cheng)仙人(ren)(ren),仙人(ren)(ren)学(xue)(xue)不(bu)(bu)(bu)止(zhi)(zhi)成(cheng)(cheng)真人(ren)(ren),真人(ren)(ren)学(xue)(xue)不(bu)(bu)(bu)止(zhi)(zhi)成(cheng)(cheng)大(da)神(shen)人(ren)(ren),大(da)神(shen)人(ren)(ren)学(xue)(xue)不(bu)(bu)(bu)止(zhi)(zhi)成(cheng)(cheng)委气神(shen)人(ren)(ren)。
愿(yuan)闻绝洞(dong)弥远六极天(tian)地之(zhi)(zhi)(zhi)间,何者(zhe)最善?三万(wan)六千(qian)天(tian)地之(zhi)(zhi)(zhi)间,寿最为善,故天(tian)第一(yi),地次(ci)之(zhi)(zhi)(zhi),神(shen)人(ren)(ren)(ren)(ren)次(ci)之(zhi)(zhi)(zhi),真人(ren)(ren)(ren)(ren)次(ci)之(zhi)(zhi)(zhi),仙(xian)人(ren)(ren)(ren)(ren)次(ci)之(zhi)(zhi)(zhi),道人(ren)(ren)(ren)(ren)次(ci)之(zhi)(zhi)(zhi),圣(sheng)人(ren)(ren)(ren)(ren)次(ci)之(zhi)(zhi)(zhi),贤(xian)人(ren)(ren)(ren)(ren)次(ci)之(zhi)(zhi)(zhi)。此八者(zhe),皆与皇天(tian)心相(xiang)得,与其同意并力,是皆天(tian)人(ren)(ren)(ren)(ren)也(ye)(ye),天(tian)之(zhi)(zhi)(zhi)所(suo)欲仕也(ye)(ye)。天(tian)内各以职署之(zhi)(zhi)(zhi),故思虑常相(xiang)似也(ye)(ye),是天(tian)所(suo)爱养人(ren)(ren)(ren)(ren)也(ye)(ye)。天(tian)者(zhe),大(da)贪(tan)寿常生也(ye)(ye),仙(xian)人(ren)(ren)(ren)(ren)亦贪(tan)寿,亦贪(tan)生。贪(tan)生者(zhe),不敢为非(fei),各为身计之(zhi)(zhi)(zhi)。
◎断金兵法第九十九
六方(fang)真人纯(chun)等(deng)谨再拜白:“欲有所问(wen)天(tian)法(fa),不敢卒道,唯(wei)皇天(tian)师(shi)假其门(men)户,使(shi)得容(rong)言乎?”“道之(zhi),勿有所疑也。”
“唯(wei)唯(wei)。今(jin)(jin)惟天师乃为(wei)帝(di)(di)王解先人流灾(zai)承(cheng)负,下制作可(ke)以兴人君(jun),而悉(xi)除天下之灾(zai)怪变不(bu)祥之属(shu)。今(jin)(jin)愚生(sheng)欲助天,太阳(yang)之气使(shi)遂明,帝(di)(di)王日盛,奸(jian)猾灭(mie)(mie)绝,恶人不(bu)得行(xing),盗贼(zei)断亡,ビ孽自藏,不(bu)复发扬,岂可(ke)闻乎?”“善(shan)哉(zai)!六子之问也。天使(shi)诸(zhu)真人言,诺(nuo),君(jun)子已遂无(wu)忧,小人ビ臣不(bu)敢作矣,其胜已出(chu),灾(zai)自灭(mie)(mie)息(xi)矣。今(jin)(jin)为(wei)诸(zhu)弟子具陈天格法(fa),使(shi)不(bu)失铢分,自随(sui)而记之。”“唯(wei)唯(wei)。”
“然,天法垂象(xiang)(xiang),上古圣人常象(xiang)(xiang)之,不敢违离也(ye)。故常厌不祥,断(duan)(duan)狡猾,使(shi)ビ臣不得(de)作者,皆由(you)案(an)天法而为之。欲使(shi)阳气(qi)日兴,火大明,不知衰时者,但急绝由(you)金气(qi),勿(wu)使(shi)其王也(ye)。金气(qi)断(duan)(duan),则木气(qi)得(de)王,火气(qi)大明,无衰时也(ye)。”
“何谓(wei)也?”“然,人君当急绝兵,兵者,金(jin)(jin)(jin)类(lei)(lei)(lei)也,故当急绝之(zhi)故也。今反时(shi)时(shi)王(wang)者,赐(ci)人臣以(yi)刀兵。兵,金(jin)(jin)(jin)类(lei)(lei)(lei)也,乃(nai)帝王(wang)赐(ci)之(zhi),王(wang)者王(wang)之(zhi),名为金(jin)(jin)(jin)王(wang)。金(jin)(jin)(jin)王(wang)则(ze)(ze)(ze)厌(yan)木而衰火,金(jin)(jin)(jin)王(wang)则(ze)(ze)(ze)令甲乙(yi)(yi)木行无气(qi)(qi)(qi),木断乙(yi)(yi)气(qi)(qi)(qi),则(ze)(ze)(ze)火不明。木王(wang)则(ze)(ze)(ze)土不得(de)生(sheng),火不明则(ze)(ze)(ze)土气(qi)(qi)(qi)日兴(xing),地(di)气(qi)(qi)(qi)数动,有ビ祥,故当急绝灭云兵类(lei)(lei)(lei)。勿赐(ci)金(jin)(jin)(jin)物兵类(lei)(lei)(lei),以(yi)厌(yan)绝不祥,此也天厌(yan)固,与神无异。”
“愿(yuan)闻(wen)金兴(xing)厌木(mu),何(he)故反使火衰也?”“善哉!子之难问,可谓入道矣。真人欲乐知其(qi)大(da)(da)效,是故春从兴(xing)金兵,则贼伤甲乙木(mu)行,令天青帝(di)(di)不悦,天赤帝(di)(di)大(da)(da)怒(nu),丙丁巳(si)午不顺(shun)。欲报(bao)父(fu)母(mu)之怨,令使火行多(duo)灾怪变,生不祥ビ害奸猾。其(qi)法(fa)反使火治,愦愦云乱不可乎!大(da)(da)咎(jiu)在此(ci)也。”
“善哉善哉!愿闻何故(gu)(gu)必多ビ民(min)臣、狡(jiao)猾盗贼乎?”“为真人(ren)重说,使子察(cha)(cha)察(cha)(cha)知之(zhi)。天之(zhi)格法,父(fu)母见贼者,子当报(bao)怨。夫报(bao)怨之(zhi)家,必聚不祥、伪佞狡(jiao)猾少年能(neng)为无(wu)道者,乃能(neng)报(bao)怨为反逆也(ye)(ye)。是故(gu)(gu)从赐(ci)金兵,厌伤木也(ye)(ye),火治(zhi)不可平也(ye)(ye)。此(ci)者,天常格法也(ye)(ye),不可以故(gu)(gu)人(ren)也(ye)(ye)。
六真人以吾(wu)(wu)言(yan)不(bu)信,但急(ji)断金兵,敢有持(chi)者,悉有重罪,即时火(huo)(huo)灾灭除(chu),其(qi)治(zhi)立平,天(tian)下莫不(bu)言(yan)善哉!所(suo)以然者,火(huo)(huo)乃称人君,故其(qi)变怪最剧也,其(qi)四行不(bu)能也。子(zi)欲重知其(qi)明效(xiao),五星(xing)(xing)荧(ying)惑,为变最剧也。此明效(xiao)也,其(qi)四星(xing)(xing)不(bu)能。子(zi)慎(shen)吾(wu)(wu)书吾(wu)(wu)文,天(tian)法(fa)不(bu)失铢分(fen)。”“唯唯。”
帝(di)王(wang)戒赐兵器(qi)与诸(zhu)侯,是王(wang)金(jin)气(qi)也。金(jin)气(qi)王(wang)则木(mu)衰(shuai),木(mu)衰(shuai)则火不(bu)明(ming),火不(bu)明(ming)则兵起之象(xiang)。火者君象(xiang),能(neng)变(bian)四时,荧惑为变(bian)最效,天法(fa)不(bu)失铢(zhu)分。
“行,为(wei)六子重明陈天之(zhi)(zhi)法。故金气(qi)(qi)(qi)都(dou)灭绝断(duan),乃木(mu)气(qi)(qi)(qi)得(de)大王(wang)(wang),下厌土位,黄气(qi)(qi)(qi)不得(de)起,故春(chun)木(mu)王(wang)(wang)、土死也。故惟春(chun)则(ze)(ze)天激(ji)绝金气(qi)(qi)(qi)于戊,故木(mu)得(de)遂兴(xing),火气(qi)(qi)(qi)则(ze)(ze)明,日盛,则(ze)(ze)金气(qi)(qi)(qi)囚,猾(hua)人断(duan)绝。金囚则(ze)(ze)水气(qi)(qi)(qi)休,阴不敢害阳则(ze)(ze)生下,慎无灾变。木(mu)气(qi)(qi)(qi)王(wang)(wang),无金,则(ze)(ze)得(de)兴(xing)用事(shi),则(ze)(ze)土气(qi)(qi)(qi)死。生民臣忠谨且信(xin),不敢为(wei)非也。是(shi)天之(zhi)(zhi)格法券书(shu)也,天地(di)之(zhi)(zhi)常性常行。子知之(zhi)(zhi)耶?”“唯唯。”
“行,子已知(zhi)矣。今(jin)复为(wei)六(liu)子重明天(tian)(tian)法,使(shi)□□。今(jin)天(tian)(tian)下(xia)(xia)从兵(bing),金气(qi)也。又王者(zhe)或以岁始(shi)赐(ci)(ci)刀兵(bing),或四(si)面巡狩止居,反赐(ci)(ci)金兵(bing)。王者(zhe),王也,以金兵(bing)赐(ci)(ci)人,名为(wei)王金。金王则(ze)水相,金王则(ze)害(hai)木,水相则(ze)害(hai)火(huo)。西(xi)、北(bei),阴(yin)也;东、南(nan),阳也;少(shao)阴(yin)得王,太阴(yin)得相也,名为(wei)二气(qi),俱(ju)得胜其阳。其灾生(sheng)下(xia)(xia),狡猾为(wei)非,阴(yin)气(qi)动则(ze)多妄言而(er)生(sheng)盗贼,是天(tian)(tian)格法也。六(liu)子知(zhi)之耶(ye)?”“唯(wei)唯(wei)。”“然(ran),六(liu)真人已知(zhi)之矣,慎(shen)天(tian)(tian)法。”
“唯唯,今愿请问:东南阳也,何(he)故为(wei)地户?今西(xi)北(bei)阴(yin)也,反为(wei)天门?”“然,门户者,乃(nai)天地气(qi)所以初(chu)生(sheng),凡物所出入也。是故东南,极阳也,极阳而生(sheng)阴(yin),故东南为(wei)地户也。西(xi)北(bei)者,为(wei)极阴(yin),阴(yin)极生(sheng)阳,故为(wei)天门。真(zhen)人欲知其效,若(ruo)初(chu)九起(qi)甲子,初(chu)六(liu)起(qi)于甲午,此(ci)之谓也。故天道比若(ruo)循环,周(zhou)者复反始,何(he)有解已。其王者得用事,其微气(qi)复随而起(qi)矣。”“善(shan)哉善(shan)哉!”
“复为六真人具陈一(yi)事。王者大兴兵(bing)(bing),则(ze)(ze)使木行大惊骇(hai)无气(qi),则(ze)(ze)土(tu)得王起。土(tu)得王,则(ze)(ze)金(jin)大相(xiang)。金(jin)大相(xiang),则(ze)(ze)使兵(bing)(bing)革数动,乾(qian)兑(dui)之气(qi)作,西北夷狄猾盗贼数起。是者自然(ran)法也,天地(di)神灵(ling)不能禁(jin)止也。故当务由厌(yan)断(duan)金(jin)物,无令得兴行也。”“善哉(zai)善哉(zai)!见师说天法,知(zhi)其可(ke)畏矣(yi)。”“子知(zhi)畏之,则(ze)(ze)吉矣(yi)。”
“今皇天(tian)明师幸哀其愚(yu)蔽,不达于(yu)道,乃具为(wei)(wei)明陈天(tian)法。今是独为(wei)(wei)一君(jun)生耶?天(tian)下之为(wei)(wei)法,悉(xi)如此耶哉?”“然(ran),天(tian)以是为(wei)(wei)常格法。虽然(ran),木行火行,无(wu)妄从兴(xing)金,岳使(shi)钱得数王,盗行以为(wei)(wei)大害,使(shi)治难(nan)平(ping)也。反(fan)使(shi)金气得大王,为(wei)(wei)害甚(shen)(shen)甚(shen)(shen)。能应吾天(tian)法断之者,立吉(ji)矣。治兴(xing),ビ臣绝(jue),天(tian)法不欺人(ren)也。”
“愿闻(wen)天(tian)(tian)以(yi)(yi)此(ci)为(wei)(wei)(wei)(wei)格(ge)法意诀(jue)。”“然(ran),详哉,六子(zi)问事(shi)也(ye)(ye)。然(ran),天(tian)(tian)地以(yi)(yi)东(dong)(dong)方(fang)(fang)(fang)(fang)为(wei)(wei)(wei)(wei)少阳(yang),君(jun)之(zhi)始生也(ye)(ye),故(gu)日出东(dong)(dong)方(fang)(fang)(fang)(fang)。以(yi)(yi)南(nan)(nan)方(fang)(fang)(fang)(fang)为(wei)(wei)(wei)(wei)太(tai)(tai)阳(yang),太(tai)(tai)阳(yang),君(jun)也(ye)(ye),故(gu)离(li)为(wei)(wei)(wei)(wei)日,日为(wei)(wei)(wei)(wei)君(jun);南(nan)(nan)方(fang)(fang)(fang)(fang),火也(ye)(ye),火为(wei)(wei)(wei)(wei)君(jun);南(nan)(nan)方(fang)(fang)(fang)(fang)为(wei)(wei)(wei)(wei)夏,夏最(zui)四(si)时养长,怀妊盛兴(xing)处也(ye)(ye),其为(wei)(wei)(wei)(wei)德最(zui)大(da),故(gu)为(wei)(wei)(wei)(wei)君(jun)也(ye)(ye),以(yi)(yi)此(ci)为(wei)(wei)(wei)(wei)格(ge)法。虽然(ran),音为(wei)(wei)(wei)(wei)角者,并于东(dong)(dong)方(fang)(fang)(fang)(fang);位为(wei)(wei)(wei)(wei)火者,并于南(nan)(nan)方(fang)(fang)(fang)(fang)。今太(tai)(tai)平气(qi)盛至,天(tian)(tian)当兴(xing)阳(yang)气(qi),故(gu)吾见六真人问事(shi),知(zhi)为(wei)(wei)(wei)(wei)天(tian)(tian)使(shi)之(zhi),故(gu)吾为(wei)(wei)(wei)(wei)六真人具说所以(yi)(yi)兴(xing)太(tai)(tai)阳(yang)君(jun)之(zhi)行法,真人慎之(zhi)。”“唯唯。”
◎王者赐下法第一百
“今(jin)天师辛哀为愚(yu)生陈天法(fa)悉(xi)具,愿复问一事。今(jin)帝王(wang)(wang)见(jian)(jian)群臣,下(xia)及民人。天法(fa),为人父母,见(jian)(jian)其臣,是(shi)王(wang)(wang)者(zhe)贤(xian)子(zi)也,故(gu)助王(wang)(wang)者(zhe)治理天地也。民者(zhe),是(shi)王(wang)(wang)者(zhe)居家不肖子(zi)也,为王(wang)(wang)者(zhe)主修田野治生。见(jian)(jian)之(zhi),会当(dang)有可以(yi)(yi)(yi)(yi)赐(ci)之(zhi)者(zhe);不赐(ci),则恩爱不下(xia)加(jia)民臣,令赤子(zi)无所诵道,当(dang)奈何哉?”“善哉!真人之(zhi)言(yan)也。然,见(jian)(jian)贤(xian)者(zhe)赐(ci)以(yi)(yi)(yi)(yi)文,见(jian)(jian)饥者(zhe)赐(ci)以(yi)(yi)(yi)(yi)食(shi),见(jian)(jian)寒(han)者(zhe)赐(ci)以(yi)(yi)(yi)(yi)衣。”
“见(jian)(jian)贤者何故赐(ci)(ci)之以(yi)文(wen)(wen)(wen)乎?”“所(suo)以(yi)赐(ci)(ci)以(yi)文(wen)(wen)(wen)者,文(wen)(wen)(wen)者生于东(dong),明(ming)(ming)于南,故天(tian)(tian)(tian)文(wen)(wen)(wen)生东(dong)北,故书(shu)出东(dong)北,而天(tian)(tian)(tian)见(jian)(jian)其象(xiang)。虎有文(wen)(wen)(wen),家(jia)在寅,龙有文(wen)(wen)(wen),家(jia)在辰,负而上天(tian)(tian)(tian),离为(wei)文(wen)(wen)(wen)章在南行。故三光为(wei)文(wen)(wen)(wen),日最大明(ming)(ming)。故文(wen)(wen)(wen)者生于东(dong),盛于南。故日出于东(dong),盛于南方(fang)。天(tian)(tian)(tian)命帝王,当象(xiang)天(tian)(tian)(tian)为(wei)法(fa),故当赐(ci)(ci)文(wen)(wen)(wen),以(yi)兴太阳、火之行也。日兴火,能分别睹(du)文(wen)(wen)(wen)是与(yu)非(fei),文(wen)(wen)(wen)亦所(suo)以(yi)记天(tian)(tian)(tian)下是非(fei)也。”“善哉善哉!”“行,六真人已(yi)知(zhi)天(tian)(tian)(tian)道,大觉矣(yi)。”
“今皇天明师为天具道法,既无可(ke)?,愿闻(wen)赐之(zhi)(zhi)当(dang)以何(he)文(wen)哉?”“详乎!六(liu)子为天问(wen)事也(ye)(ye)。然当(dang)如此(ci),凡事常苦不□□。然,乐象天法而疾(ji)得太平者(zhe),但(dan)拘(ju)上古(gu)、中(zhong)古(gu)、下古(gu)之(zhi)(zhi)真(zhen)道文(wen)文(wen)书,取其(qi)(qi)(qi)中(zhong)大(da)善(shan)者(zhe),集之(zhi)(zhi)以为天经,以赐与众(zhong)贤,使分别各(ge)去诵(song)读之(zhi)(zhi)。今思其(qi)(qi)(qi)古(gu)今要意(yi),为化民臣(chen)之(zhi)(zhi)大(da)义当(dang)奈何(he),因以各(ge)养(yang)其(qi)(qi)(qi)性,安其(qi)(qi)(qi)身(shen)。如此(ci)者(zhe),大(da)贤儒莫不悦喜也(ye)(ye),而无恶意(yi)。各(ge)得惟念天地之(zhi)(zhi)法知之(zhi)(zhi),则令(ling)使人上尊(zun)爱(ai)其(qi)(qi)(qi)君,还(hai)惜其(qi)(qi)(qi)躯,深知明君重难得。其(qi)(qi)(qi)中(zhong)大(da)贤仁者(zhe),常恐其(qi)(qi)(qi)君老,分别为索殊方(fang)异(yi)方(fang),还(hai)付其(qi)(qi)(qi)帝王,故当(dang)赐以道书文(wen)。”“善(shan)哉善(shan)哉!”
“子(zi)已知(zhi)之(zhi)矣。今或自易(yi)赐之(zhi)以兵革金物,归反(fan)各思利事,而上导(dao)武气(qi),化流小愚民(min),则使利事生,而兵兴(xing)金王,狡猾作(zuo),盗(dao)贼起。金用事,贼伤木行(xing),而乱火气(qi),是天自然格法。子(zi)知(zhi)之(zhi)耶?”
“唯唯。愿问何不赐之(zhi)(zhi)(zhi)以他文经(jing)书(shu)(shu)?”“然,他书(shu)(shu)非(fei)正道(dao)文,使贤儒(ru)(ru)迷迷,无益政(zheng)事,非(fei)养(yang)其性(xing)。经(jing)书(shu)(shu)则浮浅,贤儒(ru)(ru)日诵(song)之(zhi)(zhi)(zhi),故不可与之(zhi)(zhi)(zhi)也(ye)。然同可拘(ju)上(shang)古圣(sheng)经(jing)善(shan)者(zhe)(zhe),中(zhong)古圣(sheng)经(jing)善(shan)者(zhe)(zhe),下(xia)古圣(sheng)经(jing)善(shan)者(zhe)(zhe),以为文,以赐之(zhi)(zhi)(zhi)。但(dan)恐(kong)非(fei)养(yang)性(xing)之(zhi)(zhi)(zhi)道(dao),使人不自重,而反为文也(ye)。然凡文善(shan)者(zhe)(zhe),皆可以赐之(zhi)(zhi)(zhi),使其诵(song)习象之(zhi)(zhi)(zhi),化为善(shan)也(ye)。”“善(shan)哉善(shan)哉!”“六子已觉之(zhi)(zhi)(zhi)矣。”