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太平经在线阅读

[移动版] 作者:佚名

 

太平经(26)

◎戒六子诀第一百四

“吾(wu)将去有期(qi),戒六子一(yi)言。夫道乃洞,无(wu)上无(wu)下,无(wu)表无(wu)里,守其和气(qi),名为(wei)神(shen);子近求则大得,远求则失矣(yi)。故古(gu)君王善为(wei)政者(zhe)(zhe),以腹中(zhong)始起,真能用(yong)道,治自得矣(yi)。动不失其法度数,万物自理,近在胸心(xin),散(san)满(man)四海,古(gu)者(zhe)(zhe)圣人名为(wei)要道。治乐欲无(wu)事,慎(shen)无(wu)失此(ci)(ci),此(ci)(ci)以绳正贤(xian)者(zhe)(zhe),今重丁宁以晓子。

子(zi)六(liu)人连日问吾书(shu)道,虽分别异趣,当共(gong)一(yi)事。然舌能六(liu)极(ji)周,王道备,解说万物,各(ge)有(you)异意,天地得以大安,君王得以无事。吾书(shu)乃知神心(xin),洞六(liu)极(ji)八方,自(zi)降而来伏,皆怀善心(xin),无恶意。

其要结近(jin)居内(nei)(nei),比若万(wan)物,心(xin)在里,枝居外(wai)(wai)。夫(fu)内(nei)(nei)兴盛,则(ze)(ze)其外(wai)(wai)兴,内(nei)(nei)衰则(ze)(ze)其外(wai)(wai)衰。故古者皇道,帝王圣人欲正(zheng),洞(dong)极(ji)六远八方,反先正(zheng)内(nei)(nei),以内(nei)(nei)正(zheng)外(wai)(wai),万(wan)万(wan)相应,亿亿不脱也。以外(wai)(wai)正(zheng)内(nei)(nei)者,万(wan)失之也。

故古者大圣,教人深(shen)思远虑,闭其(qi)九(jiu)户(hu),休(xiu)其(qi)四肢,使(shi)其(qi)浑沌,比(bi)若环无(wu)端,如胞(bao)中之(zhi)子而无(wu)职事(shi)也(ye),乃能得其(qi)理。吾之(zhi)道,悉以是为大要,故还(hai)使(shi)务(wu)各守其(qi)根也(ye)。

夫天(tian)将生(sheng)人(ren)(ren),悉以真道(dao)付之(zhi)(zhi)物具。故(gu)在师开之(zhi)(zhi)、导之(zhi)(zhi)、学之(zhi)(zhi),则可使(shi)无不知(zhi)也(ye);不?其门户(hu),虽受(shou)天(tian)真道(dao),无一(yi)知(zhi)也(ye)。比若(ruo)婴儿(er)生(sheng),投一(yi)室中,不导学以事(shi),无可知(zhi)也(ye)。所以人(ren)(ren)异(yi)者(zhe),但八方(fang)异(yi)俗(su),故(gu)其知(zhi)学不同也(ye)。若(ruo)能一(yi)人(ren)(ren)学,周流表里,尽知(zhi)之(zhi)(zhi)矣。

吾(wu)将远(yuan)去,有(you)所之,当复有(you)可(ke)授(shou),不可(ke)得常安(an)坐(zuo),守诸弟子也(ye)。六(liu)人(ren)自详读吾(wu)书(shu),从(cong)上到下,为有(you)结不解子意者(zhe),考源古文以明之。上行(xing)者(zhe)玄真(zhen)知之,下行(xing)者(zhe)顺真(zhen)知之,东者(zhe)初真(zhen)知之,南者(zhe)太(tai)真(zhen)知之,西者(zhe)少真(zhen)知之,北者(zhe)幽真(zhen)知之。

夫道乃(nai)大同小异(yi),故能分(fen)别阴阳(yang)而无极。化为万一千五百二十字,中和万物(wu)小备,未(wei)能究(jiu)天地阴阳(yang)绝洞表里也。故但考其无,举其纲,见其始(shi),使可仪而记(ji)。记(ji)古记(ji)今,其要乱自同神圣所记(ji),犹重(zhong)规合(he)矩,虽(sui)相去亿(yi)亿(yi)万年,比(bi)若相对而语也,故可为,为天地常经。

为(wei)阴阳作(zuo)神道(dao),勿怪吾书前后甚复(fu)(fu)重(zhong)也(ye)。所以(yi)复(fu)(fu)重(zhong)者,恐有失之也(ye)。又(you)天道(dao)至严,既言不(bu)敢(gan)不(bu)具通,不(bu)通名为(wei)戋道(dao)。为(wei)过剧,吾诚哀之。此虽(sui)复(fu)(fu)重(zhong),比若(ruo)上古(gu)圣人(ren),中古(gu)圣人(ren),下古(gu)圣人(ren),皆异世而(er)生(sheng),其辞相因,复(fu)(fu)重(zhong)而(er)说,更(geng)以(yi)相考明(ming),乃天道(dao)悉可知,此之谓也(ye)。行矣,吾有急行,重(zhong)慎持天宝,传(chuan)付其人(ren)。”

右戒六弟子

◎天谶支干相配(pei)法第(di)一(yi)百五

真人再拜曰(yue):“愚贱(jian)生(sheng)缘(yuan)天师常待之(zhi)(zhi)以赤子之(zhi)(zhi)分(fen),恩(en)爱洽(qia)著,仓皇(huang)得旦夕(xi)进见(jian),天功至(zhi)大,不(bu)可谢。今欲(yu)复有(you)质问密要(yao),天之(zhi)(zhi)秘要(yao),又不(bu)敢卒言。”“平道之(zhi)(zhi),子既为天问事,当(dang)穷(qiong)竟,不(bu)得中弃而止(zhi)也。”

“唯(wei)唯(wei)。愚生见天(tian)(tian)(tian)师(shi)所(suo)说,无(wu)有(you)穷极时(shi)也(ye),乃(nai)后弟子(zi)俱天(tian)(tian)(tian)觉承知。天(tian)(tian)(tian)师(shi)深(shen)洞知天(tian)(tian)(tian)地表(biao)里阴阳之(zhi)精(jing),诸(zhu)弟子(zi)恐(kong)一旦与师(shi)相(xiang)去,无(wu)可复于质问(wen)疑(yi)事,故触冒不嗛,问(wen)可以长(zhang)久安国家之(zhi)谶,令(ling)人君常垂拱而治,无(wu)复有(you)忧,但常当响琴瑟(se),作(zuo)乐而游,安若天(tian)(tian)(tian)地也(ye),无(wu)复有(you)危时(shi),岂可闻乎(hu)哉?”“然,诸(zhu)真(zhen)人思(si)精(jing)进乎(hu)!深(shen)眇哉所(suo)问(wen),乃(nai)求索洞通(tong)天(tian)(tian)(tian)地之(zhi)图谶文,一言(yan)乃(nai)万世不可易也(ye)。天(tian)(tian)(tian)公疾多灾,愁(chou)苦(ku)之(zhi),乃(nai)使诸(zhu)真(zhen)人来(lai)问(wen)疑(yi)乎(hu)?诺,且为(wei)真(zhen)人具说天(tian)(tian)(tian)之(zhi)规矩大要秘文诀,令(ling)使其□□,真(zhen)人自随而记之(zhi)。”“唯(wei)唯(wei)”。

“然。夫皇(huang)天乃以四时为(wei)枝,厚地(di)以五行为(wei)体,枝主衰盛(sheng),体主规矩,部(bu)此九神(shen),周流天下,上(shang)下洞极,变化(hua)难睹(du),为(wei)天地(di)重宝(bao),为(wei)众神(shen)门户(hu)。自(zi)有固常,不(bu)可妄犯,顺之者长吉,乱之者长与天地(di)乖仵。”“唯(wei)(wei)唯(wei)(wei),愿闻(wen)其(qi)意(yi),岂(qi)可睹(du)耶?”“善哉!诸真人(ren)言(yan)也。方为(wei)子具道之,但俱自(zi)精,安坐(zuo)思吾言(yan)。”“唯(wei)(wei)唯(wei)(wei)。”

“天(tian)常(chang)谶格法,以(yi)南(nan)方固为(wei)君(jun)也(ye)。故(gu)日(ri)在南(nan)方为(wei)君(jun)也(ye),火在南(nan)方为(wei)君(jun),太阳(yang)(yang)在南(nan)方为(wei)君(jun);四时盛夏在南(nan)方为(wei)君(jun),五(wu)祀灶在南(nan)方为(wei)君(jun),五(wu)藏心在南(nan)方为(wei)君(jun)。君(jun)者,法当衣赤,火之行也(ye)。是(shi)故(gu)君(jun)有变怪,常(chang)与阳(yang)(yang)相应,非得与他行相应也(ye)。阳(yang)(yang)者日(ri)最(zui)明,为(wei)众(zhong)光之长,故(gu)天(tian)谶,常(chang)以(yi)日(ri)占君(jun)盛衰也(ye)。真人知之耶?”“唯唯。”

“行(xing),知之矣。人(ren)君(jun)(jun)之法,常(chang)当(dang)(dang)求(qiu)与(yu)仁者(zhe)同家,有(you)心者(zhe)为治。其(qi)可与(yu)共为治者(zhe),常(chang)当(dang)(dang)行(xing)道(dao)而好(hao)生。小(xiao)小(xiao)幼(you)弱,于其(qi)长臣贤成(cheng)器者(zhe),君(jun)(jun)当(dang)(dang)养之,不(bu)宜伤也。故(gu)(gu)东方者(zhe)好(hao)生,南方者(zhe)好(hao)养,夫(fu)不(bu)仁用心,不(bu)可与(yu)长共事(shi);不(bu)明,不(bu)可以(yi)为君(jun)(jun)长。故(gu)(gu)东方者(zhe),木仁有(you)心,南方者(zhe),火明也。

夫天法,帝王治者(zhe)(zhe)常当以道(dao)与德(de),故东(dong)方(fang)为(wei)道(dao),道(dao)者(zhe)(zhe)主(zhu)(zhu)生(sheng)(sheng);南(nan)(nan)方(fang)为(wei)德(de),德(de)者(zhe)(zhe)主(zhu)(zhu)养,故南(nan)(nan)方(fang)主(zhu)(zhu)养也(ye)(ye)。治者(zhe)(zhe),当象天以文(wen)化,故东(dong)方(fang)为(wei)文(wen),龙见负之(zhi)也(ye)(ye),南(nan)(nan)方(fang)为(wei)章(zhang)(zhang),故正为(wei)文(wen)章(zhang)(zhang)也(ye)(ye)。章(zhang)(zhang)者(zhe)(zhe),大明(ming)也(ye)(ye),故文(wen)生(sheng)(sheng)于东(dong),明(ming)于南(nan)(nan)。故天文(wen)者(zhe)(zhe),赤也(ye)(ye);赤者(zhe)(zhe),火也(ye)(ye)。

仁与(yu)君(jun)(jun)(jun)者(zhe)(zhe)动(dong)上行,日当高明(ming)(ming),为(wei)人作法(fa)式。故(gu)(gu)木与(yu)火(huo)动(dong)者(zhe)(zhe),辄上行也(ye)(ye),君(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)象也(ye)(ye)。故(gu)(gu)居东,依仁而(er)上,其治者(zhe)(zhe)故(gu)(gu)当处南(nan)。故(gu)(gu)东方(fang)为(wei)少(shao)阳(yang)(yang),君(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)始生也(ye)(ye),故(gu)(gu)日出于东方(fang)也(ye)(ye)。南(nan)方(fang)为(wei)太(tai)阳(yang)(yang),君(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)盛明(ming)(ming)也(ye)(ye)。少(shao)阳(yang)(yang)为(wei)君(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)家及父(fu)母,太(tai)阳(yang)(yang)为(wei)君(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)身,君(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)位也(ye)(ye)。少(shao)阳(yang)(yang)为(wei)君(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)家,木为(wei)火(huo)之(zhi)(zhi)(zhi)(zhi)(zhi)父(fu)母,君(jun)(jun)(jun)以少(shao)阳(yang)(yang)为(wei)家,火(huo)称木之(zhi)(zhi)(zhi)(zhi)(zhi)子(zi),真人知之(zhi)(zhi)(zhi)(zhi)(zhi)耶?”“唯唯。”

“子已(yi)知之(zhi)(zhi)矣。少阴(yin)为(wei)臣(chen),臣(chen)者(zhe),以义(yi)屈(qu)(qu)折(zhe),伏于太阳。故金随火屈(qu)(qu)折(zhe),在人(ren)可(ke)欲为(wei)。臣(chen)者(zhe)常以义(yi)屈(qu)(qu)折(zhe),佐(zuo)君可(ke)欲为(wei)也,故少阴(yin)称臣(chen)也。真人(ren)知之(zhi)(zhi)耶?”“唯(wei)唯(wei)。”

“太阴为民(min),民(min)流行而不止。故水流行而不知息也(ye)。民(min)者(zhe),职当(dang)主(zhu)为国(guo)家王侯治(zhi)生。故水者(zhe),当(dang)随生养木也(ye)。东(dong)方者(zhe),君之家也(ye)。真(zhen)人知之耶?”“唯(wei)唯(wei)。”

“行,子已知(zhi)之(zhi)矣。天(tian)之(zhi)格谶,少(shao)(shao)阳(yang)者畏少(shao)(shao)阴(yin),故臣(chen)者,反主录国(guo)家王(wang)侯(hou)官属也。太(tai)阳(yang)畏太(tai)阴(yin),是(shi)故国(guo)有道与德,而(er)君臣(chen)贤明,则民(min)从也。国(guo)无道德,则民(min)叛也。是(shi)故治国(guo)之(zhi)大要,以(yi)多民(min)为富,少(shao)(shao)民(min)为大贫困,诸(zhu)真(zhen)人晓知(zhi)之(zhi)耶?”“唯(wei)唯(wei)。”

“行(xing),已觉矣(yi)。天(tian)之格(ge)法,分(fen)为六部。东、南上(shang)属(shu)于(yu)天(tian),故(gu)万物生皆(jie)上(shang)行(xing),C167行(xing)人(ren)民皆(jie)出(chu)处外也,属(shu)于(yu)天(tian)。故(gu)天(tian)为之色,外苍象木,内(nei)赤象火。真(zhen)人(ren)知之耶(ye)?”“唯(wei)唯(wei)。”

“行(xing),已(yi)晓(xiao)矣。天地之格谶(chen),西方北(bei)方,下属于地。故(gu)万物至秋冬(dong),悉落下归土也(ye)。人民C167行(xing)至秋冬(dong),悉入穴而居。故(gu)地之为色(se)也(ye),外黄(huang)白象土金(jin),内含(han)水而黑,象北(bei)行(xing)也(ye)。真人知之耶?”“唯(wei)唯(wei)。”

“天(tian)之(zhi)格谶,东(dong)方(fang)南(nan)方(fang)位尊,上(shang)属天(tian),主治(zhi),为(wei)(wei)(wei)君长师父。西(xi)方(fang)北(bei)方(fang)位卑,属地,为(wei)(wei)(wei)臣,为(wei)(wei)(wei)后(hou)宫,为(wei)(wei)(wei)民。故(gu)己者(zhe)(zhe),甲之(zhi)后(hou)宫也(ye)。甲,天(tian)也(ye),王(wang)者(zhe)(zhe)之(zhi)本位也(ye),故(gu)甲为(wei)(wei)(wei)心(xin)星。心(xin)星,火也(ye),为(wei)(wei)(wei)王(wang)者(zhe)(zhe),故(gu)东(dong)方(fang)亦为(wei)(wei)(wei)王(wang)者(zhe)(zhe)之(zhi)先也(ye)。心(xin)星,火也(ye),行属南(nan)方(fang),比若日出东(dong)方(fang),而位在南(nan)方(fang)也(ye)。真人知之(zhi)耶?”“唯唯。”

“行,子(zi)已知之(zhi)矣(yi)。天之(zhi)格谶,丙为火(huo)之(zhi)长,最其大明者也,君之(zhi)位也。辛(xin)者属丙,辛(xin)者,丙之(zhi)后宫也。真人(ren)知之(zhi)耶?”“唯唯。”“行,子(zi)已知之(zhi)矣(yi)。”

“今己亦为皇后,辛(xin)(xin)亦为皇后,何谓也(ye)(ye)(ye)(ye)?”“善(shan)哉!子(zi)之(zhi)难(nan)也(ye)(ye)(ye)(ye),得天谶诀意。然,己配甲,甲者(zhe),丙(bing)之(zhi)父也(ye)(ye)(ye)(ye),故(gu)(gu)己乃(nai)(nai)太皇后之(zhi)宫(gong)也(ye)(ye)(ye)(ye)。辛(xin)(xin)者(zhe)配丙(bing),丙(bing)者(zhe),甲之(zhi)子(zi)也(ye)(ye)(ye)(ye),故(gu)(gu)辛(xin)(xin)者(zhe),小(xiao)皇后之(zhi)宫(gong)也(ye)(ye)(ye)(ye)。丙(bing)者(zhe),乃(nai)(nai)甲之(zhi)迺子(zi),受命皇之(zhi)君也(ye)(ye)(ye)(ye)。真人知之(zhi)耶?”“唯(wei)唯(wei)。”

“行(xing),真人(ren)(ren)已知(zhi)之(zhi)(zhi)矣。庚者(zhe)(zhe)属(shu)(shu)乙(yi),是国家诸侯王(wang)之(zhi)(zhi)婿也(ye)(ye)。壬者(zhe)(zhe)属(shu)(shu)丁,是帝王(wang)女(nv)弟之(zhi)(zhi)婿也(ye)(ye)。癸者(zhe)(zhe)属(shu)(shu)戊,是国家太皇(huang)后之(zhi)(zhi)妇(fu)家也(ye)(ye)。”“善哉!”“真人(ren)(ren)已知(zhi)之(zhi)(zhi)矣。”

“今十干已解,各有所属。愿闻地之十二支,当云(yun)何哉(zai)?”“善耶!然,天之为法,阴阳虽行(xing),相过事者(zhe)(zhe)(zhe)(zhe)各自(zi)有家(jia)(jia)(jia)(jia)。天之为法同不,举家(jia)(jia)(jia)(jia)悉相随(sui)而止耳。甲者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)寅为家(jia)(jia)(jia)(jia),乙(yi)者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)卯(mao)为家(jia)(jia)(jia)(jia),丙(bing)者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)午为家(jia)(jia)(jia)(jia),丁(ding)者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)巳为家(jia)(jia)(jia)(jia),戊者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)辰(chen)戌为家(jia)(jia)(jia)(jia),己者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)丑(chou)未为家(jia)(jia)(jia)(jia),庚(geng)者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)申为家(jia)(jia)(jia)(jia),辛者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)酉为家(jia)(jia)(jia)(jia),壬者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)子为家(jia)(jia)(jia)(jia),癸者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)亥为家(jia)(jia)(jia)(jia)。

故(gu)天道者(zhe),反行(xing)治也。地道者(zhe),止也。故(gu)有(you)分土,反无(wu)分民,盖有(you)国土而无(wu)国。故(gu)天地者(zhe)不(bu)移,天反一(yi)日(ri)一(yi)夜周流一(yi)竟,行(xing)之以此为(wei)常。故(gu)十二(er)支各居其(qi)处,不(bu)随(sui)十干而行(xing)也。子知之耶?”“唯(wei)唯(wei)。”

“天地之道,四时(shi)五行,其道以相足,转而异辞,周流(liu)幽(you)冥,无有极时(shi),独古者大(da)神圣人(ren)(ren),时(shi)时(shi)知(zhi)之耳。欲(yu)尽为(wei)子(zi)说(shuo)之,难为(wei)财用(yong),又复太文,反令益愦愦,使土德之君(jun)见眩乱(luan),不知(zhi)所从,故止也。不惜为(wei)诸(zhu)子(zi)说(shuo)也,而说(shuo)无穷(qiong)极,真人(ren)(ren)知(zhi)之耶?”“唯(wei)唯(wei)。”

“行,子少觉矣。德(de)君(jun)据(ju)吾天(tian)谶(chen)以治,万不失一耳。是故(gu)天(tian)道,乃有固界也。以东与南(nan)为君(jun)王象(xiang),属天(tian),故(gu)名(ming)为天(tian)子也。以西与北(bei)为后宫(gong)、民臣象(xiang)也,属地,故(gu)地为后宫(gong)也。真人(ren)知之耶?”“唯唯。”

“天(tian)(tian)之格谶(chen),东方者畏西方。是故天(tian)(tian)地开辟(pi)以(yi)(yi)(yi)来,王(wang)者从兵(bing)法(fa),兴(xing)(xing)金气武部(bu),则致(zhi)君之象无气,火者大衰(shuai),其(qi)治凶乱(luan)。真人欲乐知(zhi)天(tian)(tian)谶(chen)之审(shen)实也(ye),从上古(gu)(gu)、中古(gu)(gu)到于下(xia)古(gu)(gu),人君弃道德(de),兴(xing)(xing)用金气兵(bing),法(fa)其(qi)治,悉凶,多盗贼不祥(xiang)也(ye)。是故上古(gu)(gu)圣人,深知(zhi)天(tian)(tian)固法(fa)象,故不敢从兵(bing)革武部(bu)以(yi)(yi)(yi)治也(ye)。帝王(wang)欲乐长安(an)而(er)(er)吉者,宜按此天(tian)(tian)谶(chen),急囚断(duan)金兵(bing)武备,而(er)(er)急兴(xing)(xing)用道与(yu)至(zhi)德(de),以(yi)(yi)(yi)象天(tian)(tian)法(fa),以(yi)(yi)(yi)称皇(huang)天(tian)(tian)之心,以(yi)(yi)(yi)长厌绝(jue)诸奸猾不祥(xiang)之属也(ye),立应不疑也(ye)。真人知(zhi)之耶?”“唯唯。”

“天(tian)之谶格法,太(tai)阳(yang)虽(sui)为君(jun)者(zhe)(zhe),反大(da)畏太(tai)阴(yin)、水(shui)(shui)之行也(ye)。水(shui)(shui)之甘(gan)良者(zhe)(zhe),酒(jiu)也(ye)。酒(jiu)者(zhe)(zhe),水(shui)(shui)之王(wang)也(ye),长(zhang)也(ye),浆饮之最(zui)善者(zhe)(zhe)也(ye),气属(shu)坎位,在夜主偷盗(dao)贼。故从(cong)酒(jiu)名为好(hao)纵水(shui)(shui)之王(wang)、长(zhang)也(ye)。水(shui)(shui)王(wang)则衰(shuai)太(tai)阳(yang)。

真人欲乐知天谶之审实也(ye)(ye),从太古以(yi)降,中古以(yi)来,人君(jun)好(hao)纵酒者,皆不能(neng)太平,其(qi)治(zhi)(zhi)反乱,其(qi)官职多战斗,而(er)致盗贼,是明(ming)效也(ye)(ye)。是故太平德君(jun)方治(zhi)(zhi),火(huo)精当明(ming),不宜从太阴,令使水德王(wang),以(yi)厌(yan)害其(qi)治(zhi)(zhi)也(ye)(ye),故当断酒也(ye)(ye)。”

酒者(zhe),水之王。水王当(dang)克火(huo),火(huo)者(zhe),君德(de)也,急断酒以全火(huo)德(de)。

“愿闻睹(du)断之(zhi)耶(ye),断何(he)所酒哉?”“但断市酒耳。”“今天师何(he)睹(du)何(he)见(jian),而(er)独断绝(jue)市酒耶(ye)?”“然,夫市者,乃(nai)应水(shui)(shui)之(zhi)行也(ye),故(gu)(gu)四(si)方(fang)人民凡物(wu),悉流(liu)而(er)往聚(ju)处。是(shi)故(gu)(gu)江海,亦水(shui)(shui)之(zhi)王(wang)(wang)、长(zhang)也(ye)。故(gu)(gu)凡百川财物(wu),亦流(liu)往聚(ju)处也(ye)。夫水(shui)(shui)者,北(bei)方(fang)玄(xuan)武之(zhi)行也(ye),故(gu)(gu)贪,数(shu)劫夺人财物(wu)。夫市,亦五方(fang)流(liu)聚(ju)而(er)相贾利(li),致(zhi)盗(dao)贼狡猾之(zhi)属,皆起于市。以(yi)水(shui)(shui)主坎,天之(zhi)法,以(yi)类遥相应,故(gu)(gu)市乃(nai)为(wei)水(shui)(shui)行。纵其酒,大兴(xing)之(zhi),复名为(wei)水(shui)(shui)王(wang)(wang)。市人亦得酒而(er)喜王(wang)(wang),名为(wei)二水(shui)(shui)重王(wang)(wang)。其咎六,厌(yan)衰(shuai)太阳之(zhi)火气,使君治衰(shuai),反(fan)致(zhi)訞(yao)臣(chen)。真人知之(zhi)耶(ye)?”

“今见(jian)天师诀之,眩乱不晓,愿闻其(qi)大诀。”“善哉!子之言也。然,诸(zhu)(zhu)真(zhen)人乃远为天来(lai)问(wen)事(shi),为德君帝王解(jie)承负之害,吾(wu)无所惜也。俱安坐,为诸(zhu)(zhu)真(zhen)人分别悉(xi)说,道(dao)其(qi)大要意。”“唯(wei)唯(wei)。”

“天(tian)(tian)之(zhi)(zhi)(zhi)谶(chen)诀,金玉(yu)兴(xing)用(yong)事,人大(da)兴(xing)武部者(zhe),木绝元气,土得(de)王。大(da)起土者(zhe),是太皇后之(zhi)(zhi)(zhi)宫(gong)也,气属西、北(bei)方,太阴得(de)大(da)王,则生訞臣,作(zuo)后宫(gong)失(shi)(shi)路,腾(teng)而(er)起。土王则金相,复相随,腾(teng)而(er)起。巳与辛之(zhi)(zhi)(zhi)气,俱得(de)兴(xing)王,腾(teng)而(er)大(da)起。天(tian)(tian)之(zhi)(zhi)(zhi)格法,则生后宫(gong)多訞,此非后宫(gong)之(zhi)(zhi)(zhi)过也,此乃(nai)名为(wei)治失(shi)(shi)天(tian)(tian)谶(chen),失(shi)(shi)其大(da)部界,反使灾(zai)还反相覆也。是乃(nai)天(tian)(tian)地开(kai)辟以来,先师(shi)天(tian)(tian)时运未及(ji),得(de)分别(bie)具说天(tian)(tian)之(zhi)(zhi)(zhi)大(da)部界也,令帝(di)王便(bian)失(shi)(shi)天(tian)(tian)之(zhi)(zhi)(zhi)法治,令生此灾(zai)变。真人深知之(zhi)(zhi)(zhi)耶?”“唯唯。”

“天之(zhi)谶也(ye),纵(zong)酒(jiu)者,水之(zhi)类(lei)也(ye)。市者水行,大聚人王(wang)处也(ye),而纵(zong)酒(jiu)于市,名为水、酒(jiu)大王(wang)。水王(wang)则(ze)火少气(qi),火少气(qi)则(ze)化(hua)成(cheng)灰,化(hua)成(cheng)灰则(ze)变成(cheng)土,便(bian)名为火付气(qi)于土也(ye)。土得王(wang),起(qi)地,与金、水属(shu)西(xi)、北太阴,属(shu)于民臣;反得王(wang),后(hou)生訞臣,巳气(qi)复(fu)得作,后(hou)宫犯(fan)事(shi)复(fu)动,而起(qi)其(qi)灾,致偷盗贼无(wu)解时。各在纵(zong)水,令伤(shang)阳德。今所以为真人分(fen)别说之(zhi)者,见子(zi)来问事(shi),大□□惓惓,承知为皇天欲佑德君,故吾为真人分(fen)明天地大分(fen),治所当象之(zhi),勿(wu)复(fu)犯(fan)也(ye),犯(fan)者复(fu)愦(kui)愦(kui)致乱矣。子(zi)知之(zhi)耶?”

“唯唯。愿问(wen)一疑(yi)。”“行言。”“今京(jing)师(shi)(shi),同聚(ju)(ju)(ju)人(ren)众财货。中类京(jing)师(shi)(shi),反应水行耶(ye)?”“噫!诸真人(ren)学,何一时(shi)昭昭,时(shi)时(shi)暗(an)昧(mei)哉?”“不(bu)及。”“然(ran),安(an)可(ke)(ke)尽(jin)及耶(ye)。然(ran),夫京(jing)师(shi)(shi)者(zhe),乃应土之中,火(huo)之可(ke)(ke)安(an)止处(chu)(chu)也。非(fei)若市,但(dan)可(ke)(ke)聚(ju)(ju)(ju)财处(chu)(chu)也。夫京(jing)师(shi)(shi),乃当并聚(ju)(ju)(ju)道与德,仁与贤(xian)B823,共(gong)治理天下。何故乃言京(jing)师(shi)(shi)人(ren)君,但(dan)当聚(ju)(ju)(ju)财货乎?子其大愚哉!子以吾言不(bu)信(xin),为子道之。古者(zhe)京(jing)师(shi)(shi)到今,诸聚(ju)(ju)(ju)道德贤(xian)B823者(zhe),天下悉(xi)安(an)其理;但(dan)聚(ju)(ju)(ju)珍宝财货而无贤(xian)明者(zhe),悉(xi)乱。于真人(ren)意,京(jing)师(shi)(shi)宁可(ke)(ke)若市,但(dan)可(ke)(ke)聚(ju)(ju)(ju)财处(chu)(chu)非(fei)乎?宁解(jie)耶(ye)?”“唯唯。”

“为(wei)诸真人(ren)重(zhong)明(ming)天(tian)谶格法(fa)。日者(zhe)(zhe)生于少(shao)阳(yang),盛(sheng)于太阳(yang);月(yue)(yue)者(zhe)(zhe)生于少(shao)阴(yin),盛(sheng)于太阴(yin)。日者(zhe)(zhe),天(tian)之精(jing)也,阳(yang)之明(ming)也,故(gu)曰(yue)为(wei)君,位(wei)在(zai)(zai)南方;月(yue)(yue)者(zhe)(zhe),地之精(jing)也,阴(yin)之明(ming)也,故(gu)月(yue)(yue)为(wei)臣,位(wei)在(zai)(zai)北方。南方为(wei)昼(zhou)(zhou),北方为(wei)夜,是故(gu)日得(de)王用事,则月(yue)(yue)与夜衰(shuai)(shuai)短;月(yue)(yue)得(de)王用事,则日与昼(zhou)(zhou)衰(shuai)(shuai)短。故(gu)北方气(qi)王,则南方气(qi)衰(shuai)(shuai);南方气(qi)王,则北方气(qi)衰(shuai)(shuai)也。故(gu)当急止酒王,以断衰(shuai)(shuai)水、金(jin)也。真人(ren)重(zhong)明(ming)知之耶?”“唯唯。”

“天(tian)之格分(fen)也,阳者(zhe)(zhe)为(wei)(wei)(wei)(wei)天(tian),为(wei)(wei)(wei)(wei)男(nan),为(wei)(wei)(wei)(wei)君,为(wei)(wei)(wei)(wei)父(fu),为(wei)(wei)(wei)(wei)长,为(wei)(wei)(wei)(wei)师;阴者(zhe)(zhe)为(wei)(wei)(wei)(wei)地(di)(di),为(wei)(wei)(wei)(wei)女,为(wei)(wei)(wei)(wei)臣,为(wei)(wei)(wei)(wei)子,为(wei)(wei)(wei)(wei)民,为(wei)(wei)(wei)(wei)母。故东、南者(zhe)(zhe)为(wei)(wei)(wei)(wei)阳,西、北者(zhe)(zhe)为(wei)(wei)(wei)(wei)阴。真人(ren)欲知天(tian)谶审实,从(cong)天(tian)地(di)(di)开辟以来,诸纵令兵(bing)武备使(shi)王,纵酒使(shi)王,从(cong)女政,大从(cong)其言使(shi)其王,少阴、太(tai)阴与(yu)地(di)(di)属(shu)西、北,从(cong)是令者(zhe)(zhe),后皆乱(luan)而有凶害。仁B823道德(de)贤明圣人(ren),悉属(shu)东、南,属(shu)于(yu)阳,属(shu)于(yu)天(tian),从(cong)是言者(zhe)(zhe),后悉理。”

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