太平经(24)
◎六罪(zui)十治诀第(di)一百三
“真人(ren)前(qian),凡平平人(ren)有几罪(zui)(zui)乎?”“平平人(ren)不犯(fan)事,何(he)罪(zui)(zui)过哉?”“噫,真人(ren)何(he)其瞑冥也!”“愚(yu)生(sheng)不开达,初(chu)生(sheng)未常闻(wen)人(ren)不犯(fan)非(fei)法而有罪(zui)(zui)也。”“子言是也,与俗(su)同记。不睹凡人(ren)乃有大(da)罪(zui)(zui)六(liu),不可(ke)除也,或身即坐(zuo),或流后生(sheng)。真人(ren)学(xue)(xue),乃不见此明白罪(zui)(zui),学(xue)(xue)独(du)不病愦(kui)愦(kui)耶?”“愚(yu)生(sheng)忽然,不病之也。”“子尚忽然,夫俗(su)人(ren)怀冤结而死是也。诚(cheng)穷乎遂无(wu)知(zhi),然而死讫觉悟。天地开辟(pi)以来,凡人(ren)先F8D5后开,何(he)訾(zi)理(li)乎?”
“愿闻(wen)之。”“然(ran),人(ren)积道(dao)无极(ji),不(bu)肯教人(ren)开(kai)F8D5求生(sheng)(sheng),罪(zui)(zui)不(bu)除(chu)也,或身(shen)即(ji)坐(zuo),或流后(hou)生(sheng)(sheng)。所以(yi)然(ran)者(zhe),断天(tian)生(sheng)(sheng)道(dao),与天(tian)为(wei)(wei)怨。人(ren)积德无极(ji),不(bu)肯力教人(ren)守(shou)德养性(xing)为(wei)(wei)谨(jin),其罪(zui)(zui)不(bu)除(chu)也,或身(shen)即(ji)坐(zuo),或流后(hou)生(sheng)(sheng)。所以(yi)然(ran)者(zhe),乃(nai)断地养德。与地为(wei)(wei)怨,大咎人(ren)也。
或(huo)积(ji)财亿(yi)万,不肯救(jiu)穷(qiong)周(zhou)急(ji),使(shi)人饥(ji)寒而(er)死,罪不除(chu)也,或(huo)身即(ji)坐,或(huo)流后(hou)生。所(suo)以然者,乃此中(zhong)和之财物也,天(tian)地所(suo)以行仁也,以相推通周(zhou)足,令人不穷(qiong)。今反聚而(er)断绝之,使(shi)不得遍也。与天(tian)地和气为仇,或(huo)身即(ji)坐,或(huo)流后(hou)生,会(hui)不得久(jiu)聚也,当相推移。
天(tian)生(sheng)人(ren),使(shi)人(ren)有(you)(you)所知(zhi),好善(shan)而(er)恶恶也(ye)(ye)。幸(xing)有(you)(you)知(zhi),知(zhi)天(tian)有(you)(you)道(dao)(dao)(dao)而(er)反贱道(dao)(dao)(dao),而(er)不(bu)肯力学之以自(zi)(zi)救,或得(de)长生(sheng),在其天(tian)统先人(ren)之体;而(er)反自(zi)(zi)轻(qing)不(bu)学,视死忽然,临(lin)死乃自(zi)(zi)冤,罪(zui)不(bu)除也(ye)(ye),或身(shen)即坐(zuo),或流后(hou)生(sheng),令使(shi)生(sheng)遂(sui)无(wu)知(zhi),与天(tian)为(wei)怨。所以然者(zhe),乃天(tian)自(zi)(zi)力行道(dao)(dao)(dao),故常吉,失道(dao)(dao)(dao)则凶死,虽(sui)爱人(ren)欲(yu)乐善(shan),著(zhu)道(dao)(dao)(dao)于(yu)人(ren)身(shen),人(ren)不(bu)肯力为(wei)道(dao)(dao)(dao),名(ming)为(wei)无(wu)道(dao)(dao)(dao)之人(ren),天(tian)无(wu)缘使(shi)得(de)有(you)(you)道(dao)(dao)(dao)而(er)寿也(ye)(ye)。乃使(shi)天(tian)道(dao)(dao)(dao)断绝,故与天(tian)为(wei)怨也(ye)(ye)。
人(ren)生知为(wei)德善,而不(bu)(bu)肯力学为(wei)德,反贱德恶养,自轻为(wei)非(fei),罪不(bu)(bu)除也(ye),或身即(ji)坐,或流后(hou)生。所以然者(zhe),与地(di)相反。地(di)者(zhe)好德而养,此人(ren)忽事,不(bu)(bu)乐好德,自爱先人(ren)体(ti),与地(di)为(wei)咎也(ye)。
天生(sheng)(sheng)人(ren)(ren)(ren)(ren),幸使其(qi)人(ren)(ren)(ren)(ren)人(ren)(ren)(ren)(ren)自有筋力(li),可(ke)以自衣(yi)食者(zhe),而(er)(er)(er)不(bu)肯(ken)力(li)为(wei)(wei)之(zhi)(zhi),反致饥寒,负其(qi)先人(ren)(ren)(ren)(ren)之(zhi)(zhi)体;而(er)(er)(er)轻(qing)休其(qi)力(li)不(bu)为(wei)(wei),力(li)可(ke)得(de)衣(yi)食,反常自言愁苦饥寒,但(dan)常仰多财家,须而(er)(er)(er)后生(sheng)(sheng),罪(zui)不(bu)除也,或身即坐,或流后生(sheng)(sheng)。所以然者(zhe),天地乃生(sheng)(sheng)凡财物(wu)可(ke)以养人(ren)(ren)(ren)(ren)者(zhe),各当(dang)随力(li)聚之(zhi)(zhi),取足(zu)而(er)(er)(er)不(bu)穷;反休力(li)而(er)(er)(er)不(bu)作之(zhi)(zhi)自轻(qing),或所求索不(bu)和,皆为(wei)(wei)强取人(ren)(ren)(ren)(ren)物(wu),与中和为(wei)(wei)仇,其(qi)罪(zui)当(dang)死明矣(yi)。此有六(liu)大罪(zui),而(er)(er)(er)天憎恶之(zhi)(zhi),其(qi)罪(zui)不(bu)可(ke)除也。真(zhen)人(ren)(ren)(ren)(ren)知之(zhi)(zhi)耶?”
“唯(wei)唯(wei)。愿闻天(tian)师,其(qi)(qi)(qi)为罪何一重也(ye)?”“噫!子(zi)日益愚,何哉?是乃灭门之(zhi)罪也(ye),何故言其(qi)(qi)(qi)重乎?”“愚生甚怪之(zhi),不知(zhi)其(qi)(qi)(qi)要意,今唯(wei)天(tian)师更开示之(zhi),令使大觉悟,深(shen)知(zhi)其(qi)(qi)(qi)意,不敢复犯也(ye)。”“然,真人言善(shan)哉!吾辞(ci)将见矣(yi),真人宜自随而力记之(zhi)。”“唯(wei)唯(wei)。”
“行,今皇(huang)天(tian)(tian)有道(dao)(dao),以(yi)行生(sheng)凡物(wu)。扰扰之(zhi)属,悉仰命焉。今大(da)(da)B823道(dao)(dao)人(ren)(ren)(ren)(ren),或默(mo)深知之(zhi),著其(qi)(qi)腹中(zhong),不(bu)肯力以(yi)教人(ren)(ren)(ren)(ren)也。夫教人(ren)(ren)(ren)(ren)以(yi)道(dao)(dao),比若以(yi)火(huo)予(yu)人(ren)(ren)(ren)(ren)矣,少人(ren)(ren)(ren)(ren)来取之(zhi),亦(yi)不(bu)伤其(qi)(qi)本(ben)也;无极人(ren)(ren)(ren)(ren)来取之(zhi),亦(yi)不(bu)伤其(qi)(qi)本(ben)。今幸可共之(zhi),以(yi)教天(tian)(tian)下之(zhi)人(ren)(ren)(ren)(ren),助天(tian)(tian)生(sheng)物(wu),助地(di)养(yang)形,助帝王(wang)修正,又(you)使(shi)各怀道(dao)(dao),求(qiu)生(sheng)恶(e)死,令使(shi)治、助治。人(ren)(ren)(ren)(ren)不(bu)复(fu)犯法,为(wei)邪凶恶(e),其(qi)(qi)心善,则助天(tian)(tian)地(di)帝王(wang)养(yang)万二千物(wu),各乐长生(sheng);人(ren)(ren)(ren)(ren)怀仁心,不(bu)复(fu)轻贼(zei)伤万物(wu),则天(tian)(tian)为(wei)其(qi)(qi)大(da)(da)悦,地(di)为(wei)其(qi)(qi)大(da)(da)喜,帝王(wang)为(wei)其(qi)(qi)大(da)(da)乐而无忧也,其(qi)(qi)功增(zeng)不(bu)积大(da)(da)哉(zai)!
夫一人教(jiao)导如此百愚人,百人俱(ju)归,各教(jiao)万人;万人俱(ju)教(jiao),已化亿人;亿人俱(ju)教(jiao),教(jiao)无(wu)(wu)极矣。此之(zhi)善,上洽(qia)天心,下洞(dong)无(wu)(wu)极,人民莫不乐生为(wei)善,帝王(wang)游无(wu)(wu)职(zhi),又何(he)伤(shang)于人而(er)不力相示敕?
今人(ren)(ren)幸(xing)蒙先师敕戒,得(de)深怀至道,而闭绝(jue)不(bu)以相(xiang)教示,使(shi)人(ren)(ren)无所归命,皆令强死冤结,名为(wei)(wei)断天(tian)(tian)道。人(ren)(ren)多(duo)失道而妄为(wei)(wei),天(tian)(tian)也不(bu)得(de)久生,地也不(bu)得(de)久养。夫(fu)人(ren)(ren)不(bu)得(de)不(bu)知道,小(xiao)人(ren)(ren)无道多(duo)自轻,共作(zuo)反(fan)逆,犯(fan)天(tian)(tian)文地理,起为(wei)(wei)盗贼,相(xiang)贼伤,犯(fan)王法,为(wei)(wei)君子重忧,纷纷不(bu)可(ke)胜理。君王旦(dan)夕念之(zhi),悒(yi)悒(yi)自愁苦,使(shi)天(tian)(tian)地失其(qi)(qi)正,灾变(bian)怪不(bu)绝(jue),为(wei)(wei)帝王留(liu)负。吾(wu)尚未(wei)能悉言。夫(fu)断天(tian)(tian)道,大逆罪(zui)过(guo),不(bu)可(ke)胜记,故财举其(qi)(qi)纲纪,示真(zhen)人(ren)(ren),是非重罪(zui)当死明耶!死中尚得(de)有余过(guo),故流后(hou)生也。”
“可(ke)忄亥哉!”“真(zhen)人其慎之矣。唯(wei)真(zhen)人乃(nai)知一(yi)忄亥,可(ke)谓已得(de)长(zhang)吉,远凶害矣。”“唯(wei)唯(wei),不(bu)(bu)敢离敕。”“然,子(zi)已贤明,知天命矣,必生去死,不(bu)(bu)复疑也。”
“今谨以闻(wen)天道之(zhi)(zhi)命(ming),愿得知地(di)德之(zhi)(zhi)敕。”“然(ran),夫地(di)之(zhi)(zhi)有大(da)德,专以顺天之(zhi)(zhi)道,以好养(yang)万(wan)物,扰(rao)扰(rao)之(zhi)(zhi)属,莫不(bu)(bu)被恩(en)德,养(yang)成其中(zhong)者,是故(gu)大(da)B823大(da)德之(zhi)(zhi)人,当象此为(wei)行。幸蒙先师功力,得怀藏善道无极之(zhi)(zhi)德。夫德以教(jiao)(jiao)人,比若(ruo)临大(da)水(shui)而饮之(zhi)(zhi)也,少人往学德,亦(yi)不(bu)(bu)伤(shang)其本;无极之(zhi)(zhi)人往学德,亦(yi)不(bu)(bu)伤(shang)其本也。如力教(jiao)(jiao)教(jiao)(jiao)之(zhi)(zhi),皆(jie)使凡人知守B823抱德,各自(zi)爱(ai)养(yang)其身(shen)。
其善者(zhe)(zhe),上可助天养且(qie)生长(zhang)之(zhi)物(wu),下(xia)可助地畜养向(xiang)成之(zhi)物(wu),悉(xi)并力同(tong)心(xin)(xin),无有恶意。其中(zhong)(zhong)大贤明(ming)、心(xin)(xin)易开示者(zhe)(zhe),乃可化而(er)上,使为(wei)君(jun)之(zhi)辅;其中(zhong)(zhong)贤者(zhe)(zhe),可为(wei)长(zhang)吏师;其下(xia)无知者(zhe)(zhe),尚可为(wei)民间之(zhi)师长(zhang),凡(fan)人莫不俱好德化而(er)为(wei)善者(zhe)(zhe)也。
为教(jiao)如(ru)是,乃(nai)上有(you)(you)益(yi)于(yu)天(tian)(tian),下(xia)有(you)(you)益(yi)于(yu)地,即大化之本根,助帝(di)王(wang)养人民,令不(bu)犯恶(e)为耶,君子垂拱而无忧,其功(gong)著大,天(tian)(tian)地爱之,可移于(yu)官也。
今则或怀有德广大,而(er)反详愚(yu)(yu)闭,绝道德之路(lu),不(bu)(bu)(bu)助天养其且生(sheng),不(bu)(bu)(bu)助地养其且成,不(bu)(bu)(bu)助帝王和诸民人。今使愚(yu)(yu)人后生(sheng),遂暗(an)无(wu)知,白黑不(bu)(bu)(bu)分明,互死不(bu)(bu)(bu)移,遂为(wei)(wei)小人,不(bu)(bu)(bu)可东西,忽身自轻,相(xiang)随为(wei)(wei)非(fei)、奸轨畜(chu)积,上(shang)下(xia)不(bu)(bu)(bu)能(neng)复(fu)相(xiang)教(jiao),冥冥愦(kui)愦(kui),无(wu)有忌讳(hui),上(shang)犯天文,下(xia)犯地形。其行(xing)逆四时(shi),乱(luan)五(wu)行(xing),为(wei)(wei)君子大忧,为(wei)(wei)小人起害,为(wei)(wei)盗(dao)贼,或还以自败(bai),B162其父母,因而(er)无(wu)世。
今尚但为真人(ren)举其纲纪(ji),见其始,使众人(ren)一觉(jue),自策之耳(er)。不肯教久德,名为断绝地之养道,其罪过如此矣,是之为无状乃死(si),尚有余罪,故流(liu)后(hou)生也。真人(ren)知之耶?”“可(ke)(ke)忄(xin)亥(hai)哉!可(ke)(ke)忄(xin)亥(hai)哉!”“真人(ren)知蚤忄(xin)亥(hai),可(ke)(ke)谓得(de)且活矣,唯慎之。”
“唯唯。谨已受道德(de)之禁,愿闻仁者(zhe)之行(xing)。”“然,夫天地生凡(fan)财物(wu),已属于(yu)人,使(shi)其无根,亦不(bu)上(shang)著(zhu)于(yu)天,亦不(bu)下著(zhu)于(yu)地。物(wu)者(zhe),中和之有,使(shi)可推行(xing),浮而(er)往来(lai),职当主周穷救急也。夫人畜金(jin)银珍物(wu),多财之家(jia),或亿万种以(yi)上(shang),畜积(ji)腐涂,如贤(xian)知以(yi)行(xing)施予(yu),贫家(jia)乐(le),名仁而(er)已,助地养形,助帝王存良谨之民。
夫亿万之家(jia),可周万户,予陈收新(xin),毋(wu)疾(ji)利之心,德洽天地,闻于(yu)(yu)远方,尚可常(chang)得(de)新(xin)物,而腐涂(tu)者除去也。其中大(da)(da)贤者,乃日(ri)奏上(shang)其功(gong)于(yu)(yu)帝王(wang);其中小贤,日(ri)举之于(yu)(yu)乡(xiang)里(li)、其中大(da)(da)愚人(ren)不偿报恩者,极十有(you)两三(san)耳,安(an)能使人(ren)大(da)(da)贫哉?
为(wei)善不(bu)止,大贤B823明(ming)举之,名闻国中,四海(hai)人(ren)道之者塞(sai)道,明(ming)王(wang)圣主(zhu)闻之,见助养民大喜,因(yin)而诏取,位(wei)(wei)至鼎辅,因(yin)是得(de)尊(zun)贵,世(shi)世(shi)无有解已,尚为(wei)大仁(ren),天下少有,上不(bu)负先(xian)祖,下不(bu)负于子孙,天地(di)爱之,百(bai)神利(li)之,帝(di)王(wang)待之若明(ming)友,比邻示之若父母(mu)。功著(zhu)(zhu)天地(di),不(bu)复去也;禄(lu)著(zhu)(zhu)官位(wei)(wei),不(bu)复贱也;名著(zhu)(zhu)万民,不(bu)复灭也,夫仁(ren)可(ke)不(bu)为(wei)乎哉!
或(huo)有遇(yu)得(de)善(shan)富(fu)地(di),并得(de)天地(di)中和之财,积之乃(nai)亿(yi)(yi)亿(yi)(yi)万(wan)(wan)种,珍物金银亿(yi)(yi)万(wan)(wan),反封藏逃匿于幽室,令(ling)皆腐涂。见人穷困往(wang)求(qiu)(qiu),骂詈不予;既予,不即(ji)许,必求(qiu)(qiu)取增(zeng)倍也,而(er)或(huo)但一增(zeng),或(huo)四五乃(nai)止,赐(ci)予富(fu)人,绝(jue)去贫子,令(ling)使(shi)其饥(ji)寒而(er)死,不以道理,反就(jiu)笑之,与天为(wei)怨,与地(di)为(wei)咎,与人为(wei)大(da)仇,百神憎之。
所(suo)以(yi)(yi)然者(zhe),此(ci)财(cai)物(wu)乃天地中和所(suo)有(you),以(yi)(yi)共养人(ren)也(ye),此(ci)家但遇得其(qi)聚处,比若(ruo)仓(cang)(cang)中之(zhi)(zhi)鼠,常独足食,此(ci)大(da)仓(cang)(cang)之(zhi)(zhi)粟,本(ben)非独鼠有(you)也(ye);少内之(zhi)(zhi)钱财(cai),本(ben)非独以(yi)(yi)给(ji)一人(ren)也(ye),其(qi)有(you)不(bu)足者(zhe),悉(xi)当从其(qi)取(qu)也(ye)。愚人(ren)无(wu)(wu)(wu)知,以(yi)(yi)为终古独当有(you)之(zhi)(zhi),不(bu)知乃万尸之(zhi)(zhi)委输,皆当得衣食于是也(ye)。爱之(zhi)(zhi)反常怒(nu)喜,不(bu)肯(ken)力以(yi)(yi)周穷救(jiu)急(ji)(ji),令(ling)使(shi)万家之(zhi)(zhi)绝(jue),春无(wu)(wu)(wu)以(yi)(yi)种,秋无(wu)(wu)(wu)以(yi)(yi)收(shou),其(qi)冤结悉(xi)仰呼天,天为之(zhi)(zhi)感,地为之(zhi)(zhi)动。不(bu)助(zhu)君子周穷救(jiu)急(ji)(ji),为天地之(zhi)(zhi)间大(da)不(bu)仁(ren)人(ren)。
人可求以祭祀,尚不给与(yu),百神恶之(zhi)(zhi)(zhi),欲使(shi)无(wu)世(shi);乡里(li)祝固(gu),欲使(shi)其死(si);盗贼闻之(zhi)(zhi)(zhi),举兵往趋,攻(gong)击(ji)其门户。家困且死(si)而(er)尽,固(gu)固(gu)不肯(ken)施(shi)予,反(fan)深埋地中,使(shi)人不睹,无(wu)故绝(jue)天(tian)下财物,乏地上之(zhi)(zhi)(zhi)用,反(fan)为大(da)(da)壮于地下,天(tian)大(da)(da)恶之(zhi)(zhi)(zhi),地大(da)(da)病(bing)之(zhi)(zhi)(zhi),以为大(da)(da)咎。中和之(zhi)(zhi)(zhi)物隔(ge)绝(jue)日少,因(yin)而(er)坐之(zhi)(zhi)(zhi)不足,饥寒而(er)死(si)者(zhe)众多,与(yu)人为重仇。
夫(fu)天(tian)(tian)但好道,地(di)但好德,中和好仁,凡物(wu)职当居天(tian)(tian)下地(di)上(shang),而通行周给凡人之(zhi)不足,反乃见埋(mai),病悒悒不得出见。夫(fu)天(tian)(tian)与地(di),本不乐(le)欲(yu)得财(cai)也,天(tian)(tian)乃乐(le)人生(sheng),地(di)乐(le)人养(yang)也,无知(zhi)小人反壅塞天(tian)(tian)地(di)中和之(zhi)财(cai),使(shi)其(qi)不得周足,杀天(tian)(tian)之(zhi)所生(sheng),贼地(di)之(zhi)所养(yang),无故埋(mai)逃此财(cai)物(wu),使(shi)国家贫,少财(cai)用,不能(neng)救全其(qi)民(min)命,使(shi)有德之(zhi)君(jun),其(qi)治虚空。
夫(fu)金银(yin)珍物财(cai)货作之,用人功积多(duo),诚若(ruo)且劳,当为(wei)国家之用,无(wu)故弃捐,去(qu)之上下(xia),地又不(bu)乐得之,以为(wei)大病,以为(wei)大壮。今愚人甚不(bu)仁(ren),罪若(ruo)此,宁当死不(bu)耶(ye)?中(zhong)尚有忽然不(bu)知足者(zhe),争讼自冤(yuan),反夺少弱(ruo)小家财(cai)物,殊不(bu)知止。
吾尚但见真(zhen)人(ren)(ren)(ren)亻东?,财举其纲,见其始。夫(fu)大不仁之(zhi)人(ren)(ren)(ren)过积多,不可胜纪,难为(wei)财用,真(zhen)人(ren)(ren)(ren)宜熟(shu)思之(zhi)。故天(tian)地中和三气憎之(zhi),死尚有(you)余罪,当(dang)流后生(sheng),真(zhen)人(ren)(ren)(ren)宁觉知之(zhi)耶(ye)?”
“唯唯。可忄亥哉(zai),吾不欲闻也。”“真人遗(yi)此语,天(tian)必夺子命。令知(zhi)觉悟,恶之且活矣,自敕慎(shen)事。”
“唯(wei)唯(wei)。谨已敬受(shou)道(dao)德(de)仁(ren)戒,愿闻(wen)有(you)(you)知(zhi)不(bu)(bu)(bu)好学(xue)(xue)(xue)真(zhen)道(dao)意(yi)。”“善(shan)哉!子之言也。夫(fu)天(tian)生(sheng)人(ren)(ren)(ren)(ren),幸得有(you)(you)贤(xian)知(zhi),可(ke)(ke)以学(xue)(xue)(xue)问而长生(sheng)。天(tian)之有(you)(you)道(dao),乐(le)与(yu)人(ren)(ren)(ren)(ren)共(gong)之;地(di)(di)(di)有(you)(you)德(de),乐(le)与(yu)人(ren)(ren)(ren)(ren)同之;中和有(you)(you)财,乐(le)以养人(ren)(ren)(ren)(ren),故(gu)(gu)人(ren)(ren)(ren)(ren)生(sheng)乐(le)求(qiu)真(zhen)道(dao),真(zhen)人(ren)(ren)(ren)(ren)自(zi)(zi)来;为(wei)之不(bu)(bu)(bu)止(zhi),比若与(yu)神谋;日歌为(wei)善(shan),善(shan)自(zi)(zi)归之;力(li)事众贤(xian),众贤(xian)共(gong)示(shi)教(jiao)之,不(bu)(bu)(bu)复远(yuan)也。可(ke)(ke)以全其身,不(bu)(bu)(bu)负(fu)(fu)先(xian)人(ren)(ren)(ren)(ren)之统,佗人(ren)(ren)(ren)(ren)尽(jin)(jin)夭终,独得竟其天(tian)年;人(ren)(ren)(ren)(ren)皆(jie)名恶,独得为(wei)善(shan)人(ren)(ren)(ren)(ren),为(wei)众人(ren)(ren)(ren)(ren)师(shi),闻(wen)于远(yuan)方。内怀真(zhen)道(dao)德(de)仁(ren)而有(you)(you)之,助天(tian)生(sheng)物(wu),助地(di)(di)(di)养形(xing),助帝(di)王化民。上师(shi)乃可(ke)(ke)化无极人(ren)(ren)(ren)(ren),尽(jin)(jin)使愚人(ren)(ren)(ren)(ren)守(shou)道(dao)不(bu)(bu)(bu)为(wei)非,中师(shi)可(ke)(ke)化万人(ren)(ren)(ren)(ren),小师(shi)可(ke)(ke)化千数百人(ren)(ren)(ren)(ren),致有(you)(you)益于君王,使小人(ren)(ren)(ren)(ren)知(zhi)禁,不(bu)(bu)(bu)犯非匿邪。上感得官,不(bu)(bu)(bu)负(fu)(fu)祖先(xian),不(bu)(bu)(bu)辱后生(sheng),维学(xue)(xue)(xue)若此,宁(ning)可(ke)(ke)不(bu)(bu)(bu)为(wei)乎?故(gu)(gu)古者(zhe)圣贤(xian),悉以敕学(xue)(xue)(xue)人(ren)(ren)(ren)(ren)为(wei)大忧(you)。助天(tian)地(di)(di)(di)生(sheng)成,助帝(di)王理乱(luan),此天(tian)地(di)(di)(di)之间,善(shan)人(ren)(ren)(ren)(ren)之称也。
或有愚(yu)人(ren),生而(er)(er)怀愿,有知而(er)(er)不肯(ken)力学(xue)真(zhen)道(dao),反(fan)好为(wei)(wei)浮华行以欺(qi)人(ren)。为(wei)(wei)子则欺(qi)其(qi)父(fu)母(mu)(mu)(mu)(mu),为(wei)(wei)臣则欺(qi)其(qi)君,为(wei)(wei)下则欺(qi)其(qi)上,名(ming)为(wei)(wei)欺(qi)天,罪(zui)过不除也(ye)。或有反(fan)好俗事争斗(dou),相(xiang)随为(wei)(wei)非,睹真(zhen)人(ren)之人(ren),反(fan)大(da)笑(xiao)之,笑(xiao)之言(yan)无(wu)(wu)以学(xue)为(wei)(wei),遂令冥冥,愚(yu)无(wu)(wu)可知。又(you)好胜而(er)(er)不可,苛(ke)言(yan)天地(di)无(wu)(wu)数,贤B823无(wu)(wu)知,恣情而(er)(er)行,上犯天文,下犯地(di)理,出(chu)入无(wu)(wu)复节度,归则不事父(fu)母(mu)(mu)(mu)(mu),群愚(yu)相(xiang)与会聚,遂为(wei)(wei)恶子,为(wei)(wei)长吏(li)致(zhi)事,还(hai)戮(lu)其(qi)父(fu)母(mu)(mu)(mu)(mu),不能自惟思,因逃(tao)亡为(wei)(wei)盗贼(zei),行害伤杀人(ren),殊不止。此(ci)正天所(suo)(suo)忌,地(di)所(suo)(suo)咎(jiu),帝王所(suo)(suo)愁苦,百神所(suo)(suo)憎(zeng),父(fu)母(mu)(mu)(mu)(mu)所(suo)(suo)穷也(ye)。此(ci)害人(ren)之大(da)灾,绝其(qi)先人(ren)之统子也(ye)。
今(jin)不(bu)力学(xue)真(zhen)(zhen)道,为(wei)行如(ru)此,于真(zhen)(zhen)人(ren)意,宁(ning)当死不(bu)?死有余罪(zui),流(liu)其子孙,尚名为(wei)恶(e)人(ren)之(zhi)(zhi)世、盗贼之(zhi)(zhi)后(hou),恶(e)宁(ning)流(liu)后(hou)生不(bu)耶?今(jin)尚但为(wei)真(zhen)(zhen)人(ren)举其端首。其恶(e)不(bu)可胜记,难为(wei)财用(yong),真(zhen)(zhen)人(ren)宁(ning)觉知之(zhi)(zhi)耶?真(zhen)(zhen)人(ren)自慎。”“唯唯,吾甚(shen)忄亥哉!”“子知忄亥,已去恶(e)矣。”