太平经(28)
◎真道九首得失文诀第一百七
真人(ren)再拜:“请问一事(shi)。”“然(ran),言之(zhi)(zhi)(zhi)。”“今(jin)天(tian)师(shi)(shi)为太平之(zhi)(zhi)(zhi)气出授道(dao)德,以兴无上之(zhi)(zhi)(zhi)皇(huang),上有好道(dao)德之(zhi)(zhi)(zhi)君(jun),乃下及愚(yu)(yu)贱小民(min),其为恩,乃洞于六合,洽于八极,无不(bu)包(bao)裹。今(jin)贤(xian)B823得师(shi)(shi)文学之(zhi)(zhi)(zhi),及其思虑为道(dao),上以何为竟,下以何为极乎?”“善哉!真人(ren)之(zhi)(zhi)(zhi)问,一何微要(yao)也。其欲闻洞极,知神灵进退邪(xie)?”“实(shi)愚(yu)(yu)蔽暗(an)事(shi)者(zhe),不(bu)及,唯(wei)天(tian)明(ming)师(shi)(shi)录示(shi)之(zhi)(zhi)(zhi)。”“诺。道(dao)有九度,分别异字也。今(jin)将(jiang)为真人(ren)具陈其意,自随而记之(zhi)(zhi)(zhi),勿使有所失也。”“唯(wei)唯(wei)。”
“然一(yi)(yi)(yi)事名(ming)为(wei)(wei)元气无为(wei)(wei),二为(wei)(wei)凝靖虚无,三(san)为(wei)(wei)数度分别可见,四(si)为(wei)(wei)神游出(chu)去而还(hai)反,五为(wei)(wei)大道神与四(si)时五行相类,六为(wei)(wei)刺喜,七(qi)为(wei)(wei)社谋,八为(wei)(wei)洋神,九(jiu)为(wei)(wei)家先(xian)。一(yi)(yi)(yi)事者各分为(wei)(wei)九(jiu),九(jiu)九(jiu)八十一(yi)(yi)(yi)首。殊(shu)端(duan)异文(wen)密用之,则(ze)共为(wei)(wei)一(yi)(yi)(yi)大根(gen),以神为(wei)(wei)使,以人为(wei)(wei)户门。
今为子(zi)条诀(jue)之,亦不可胜(sheng)豫具记,自思(si)其(qi)(qi)意(yi)。其(qi)(qi)上三九(jiu)二十七者,可以度世;其(qi)(qi)中央三九(jiu)二十七者,可使真神吏,其(qi)(qi)下三九(jiu)二十七者,其(qi)(qi)道多(duo)耶,其(qi)(qi)神精不可常使也(ye),令人惚惚恍(huang)恍(huang),其(qi)(qi)中时(shi)有不精之人,多(duo)失妄语,若失气(qi)者也(ye)。”
“今愚生见师(shi)言,眩冥不知东西,愿(yuan)分(fen)别(bie)为(wei)(wei)下(xia)愚生说之(zhi)。”“然,其(qi)上第一(yi),元(yuan)气无为(wei)(wei)者,念(nian)其(qi)身也,无一(yi)为(wei)(wei)也,但(dan)思(si)其(qi)身,洞白若委气而无形,常(chang)以(yi)是为(wei)(wei)法,已成,则(ze)无不为(wei)(wei)、无不知也。故(gu)人(ren)(ren)无道之(zhi)时,但(dan)人(ren)(ren)耳(er),得道则(ze)变易成神(shen)仙,而神(shen)上天(tian),随(sui)天(tian)变化,即是其(qi)无不为(wei)(wei)也。
其(qi)二(er)为虚(xu)无自然者,守形洞虚(xu),自然无有(you)奇也(ye)(ye),身中照白,上下若玉,无有(you)瑕也(ye)(ye)。为之积(ji)久久,亦度世之术也(ye)(ye),此次元气无为象也(ye)(ye)。
三为(wei)数(shu)度者(zhe),积精还自(zi)视也(ye)(ye),数(shu)头发下至足五指,分别形(xing)容,身外内莫(mo)不毕数(shu),知其意(yi)。当常以(yi)是为(wei)念,不失铢(zhu)分,此(ci)亦小度世之术也(ye)(ye),次(ci)虚无(wu)也(ye)(ye)。
四为(wei)神游出去者,思念(nian)五藏(zang)之(zhi)神,昼出入,见其行游,可与语言(yan)也(ye)。念(nian)随(sui)神往来(lai),亦洞见身(shen)耳,此者知(zhi)其吉(ji)凶,次(ci)数度也(ye)。
五为大道(dao)神(shen)(shen)者,人神(shen)(shen)出,乃与五行四时相类,青赤(chi)白黄黑,俱同藏神(shen)(shen),出入往来,四时五行神(shen)(shen)吏(li)为人使,名为具道(dao),可(ke)降(jiang)诸邪也。
六为刺喜者,以刺击(ji)地,道(dao)神各亦自有典,以其家法,祠神来游,半似类(lei)真,半似邪(xie),颇使(shi)人好巧,不可常(chang)使(shi)也(ye),久久愁人。
七为社(she)谋者,天地四(si)时、社(she)稷(ji)山川(chuan)祭祀(si)神,下人也。使人恍惚,欲妄言。其神暴(bao)仇(chou)狂(kuang)邪,不可妄为也。
八为(wei)洋(yang)神(shen)者(zhe),言其神(shen)洋(yang)洋(yang),其道(dao)无可系属,天下精气下人也(ye),使人妄言,半类真,半类邪。
九为家先,家先者(zhe),纯见鬼(gui)(gui),无有(you)真道(dao)也(ye)(ye)。其有(you)召呼者(zhe),纯死人之鬼(gui)(gui)来也(ye)(ye)。此最(zui)道(dao)之下(xia)极也(ye)(ye),名(ming)为下(xia)士也(ye)(ye)。得(de)(de)其上道(dao)者(zhe),能(neng)并使下(xia);得(de)(de)其下(xia)道(dao)者(zhe),不能(neng)使其上也(ye)(ye)。”
“今愿闻:何(he)故有是上下乎哉(zai)?”“然,此者(zhe),人(ren)(ren)行之(zhi)所致也。守(shou)本者(zhe)得上,好身神出入游者(zhe)得中也,愚(yu)人(ren)(ren)乃(nai)(nai)损其本守(shou)末,他游神者(zhe)得下。守(shou)本者(zhe)能(neng)(neng)尽见之(zhi),守(shou)中者(zhe)半见之(zhi),守(shou)末者(zhe)不能(neng)(neng)还自镜见之(zhi)道也。故凡学者(zhe),乃(nai)(nai)须(xu)得明师(shi)(shi);不得明师(shi)(shi),失路矣(yi)。故师(shi)(shi)师(shi)(shi)相传(chuan),乃(nai)(nai)坚于金石;不以师(shi)(shi)传(chuan)之(zhi),名为妄作(zuo),则致凶邪矣(yi)。真(zhen)人(ren)(ren)慎之(zhi)慎之(zhi)。”“唯唯。”
“故古(gu)者上(shang)学(xue)圣贤,得明师(shi)名为更生,不得明师(shi)者,名为乱(luan)经(jing)。故贤圣皆事(shi)师(shi),乃(nai)能成,无有师(shi),道不而独自生也(ye)。”“善哉善哉!”
“真人(ren)欲知其(qi)效,比若夫人(ren)居大贤(xian)之(zhi)里(li),则(ze)使(shi)(shi)人(ren)大贤(xian);居中贤(xian)之(zhi)里(li),则(ze)使(shi)(shi)人(ren)中贤(xian);居不肖之(zhi)里(li),则(ze)使(shi)(shi)人(ren)不肖,常不及,此(ci)之(zhi)谓也。学此(ci)道(dao)(dao)者(zhe),审之(zhi)详之(zhi),此(ci)天之(zhi)要道(dao)(dao)也。慎之(zhi)慎之(zhi)!”“唯(wei)唯(wei)。”“行(xing)去,道(dao)(dao)归其(qi)人(ren),以(yi)付贤(xian)明。”“唯(wei)唯(wei)。”“是神诀要道(dao)(dao)也。”
右真道九首得失文诀
◎致善除(chu)邪令人(ren)受(shou)道戒文(wen)第一(yi)百(bai)八
真人(ren)(ren)问(wen)神人(ren)(ren)曰(yue):“受道以何为戒乎(hu)?”神人(ren)(ren)言:“道乃(nai)有大戒,不(bu)可不(bu)慎(shen)之(zhi)(zhi)(zhi)也(ye)(ye)。夫且(qie)得(de)道,临且(qie)成之(zhi)(zhi)(zhi)时(shi),乃(nai)与诸神交(jiao)结也(ye)(ye)。与精神为邻里,出入相(xiang)见睹,与人(ren)(ren)相(xiang)爱,若(ruo)父子也(ye)(ye)。夫道,乃(nai)重事也(ye)(ye)。或悔与人(ren)(ren),且(qie)欲(yu)夺人(ren)(ren)道,故(gu)先试(shi)人(ren)(ren),视人(ren)(ren)坚不(bu),共(gong)来欺人(ren)(ren),使人(ren)(ren)妄语。得(de)其辞语,坚闭(bi)之(zhi)(zhi)(zhi),慎(shen)无传(chuan)之(zhi)(zhi)(zhi)也(ye)(ye),即(ji)可得(de)寿也(ye)(ye),久可得(de)真道矣。传(chuan)之(zhi)(zhi)(zhi),日消(xiao)亡矣。又(you)使人(ren)(ren)好生而恶害。”
真(zhen)人(ren)曰:“愿(yuan)闻(wen)其(qi)(qi)日消亡意。”“精(jing)(jing)神消亡,身(shen)即死矣。夫虚无(wu)绝(jue)(jue)洞(dong)之(zhi)道,常欲使人(ren)好生而恶杀,闭口无(wu)泄,乃(nai)可万(wan)万(wan)岁也(ye)。”真(zhen)人(ren)问神人(ren):“愿(yuan)闻(wen)无(wu)泄之(zhi)禁忌。”神人(ren)言:“然(ran),大人(ren)泄之(zhi),亡其(qi)(qi)位;中人(ren)泄之(zhi),即断其(qi)(qi)气;小人(ren)泄之(zhi),灭其(qi)(qi)世类(lei)也(ye)。所以(yi)(yi)然(ran)者,夫天地乃(nai)以(yi)(yi)此(ci)自殊(shu)异自私,故(gu)能神,尤(you)重(zhong)之(zhi)也(ye)。夫天地不深知绝(jue)(jue)洞(dong)之(zhi)道,以(yi)(yi)何为神乎?以(yi)(yi)何为寿(shou)乎?记之(zhi)!吾告子,其(qi)(qi)精(jing)(jing)之(zhi)、重(zhong)之(zhi)、慎之(zhi)。”真(zhen)人(ren)唯(wei)唯(wei),不敢妄言也(ye)。
真人(ren)(ren)(ren)稽首:“愿更闻(wen)其(qi)(qi)将欲败人(ren)(ren)(ren),奈何乎(hu)哉?”神(shen)人(ren)(ren)(ren)言(yan):“然,于人(ren)(ren)(ren)心(xin)中有(you)恶(e)意,使大邪(xie)来(lai)欺(qi)。人(ren)(ren)(ren)能坚闭(bi)耳(er),不听(ting)(ting)其(qi)(qi)辞(ci)(ci)语,则吉矣;听(ting)(ting)其(qi)(qi)辞(ci)(ci),则凶害矣。夫人(ren)(ren)(ren)君听(ting)(ting)之(zhi),恶(e)其(qi)(qi)臣(chen)(chen),言(yan)其(qi)(qi)臣(chen)(chen)不忠信而欲反也(ye)。臣(chen)(chen)子(zi)听(ting)(ting)之(zhi),恶(e)其(qi)(qi)君,就来(lai)欺(qi)之(zhi),言(yan)子(zi)今(jin)当为圣人(ren)(ren)(ren),今(jin)当为人(ren)(ren)(ren)君。小人(ren)(ren)(ren)听(ting)(ting)之(zhi),使人(ren)(ren)(ren)自言(yan)且大尊也(ye)。父听(ting)(ting)之(zhi),恶(e)其(qi)(qi)子(zi);子(zi)听(ting)(ting)之(zhi),恶(e)其(qi)(qi)父。辩变(bian)其(qi)(qi)辞(ci)(ci)语,荧惑人(ren)(ren)(ren)心(xin)意,言(yan)其(qi)(qi)且善且恶(e),乱人(ren)(ren)(ren)政治(zhi),一喜一怒(nu),大佞之(zhi)邪(xie)也(ye),方欲害人(ren)(ren)(ren)也(ye)。从古到今(jin),诸(zhu)学长寿(shou)者,皆不得度于此(ci)辞(ci)(ci)也(ye)。”
真人(ren)(ren)问曰:“当(dang)奈何(he)哉?”神(shen)人(ren)(ren)言:“闭(bi)耳无(wu)听(ting)(ting),闭(bi)口无(wu)语(yu),此(ci)但佞邪,无(wu)可听(ting)(ting)者也(ye)(ye)(ye),听(ting)(ting)之(zhi)即(ji)真道去,去即(ji)死矣。子欲长存,慎之(zhi)。此(ci)辞也(ye)(ye)(ye),吾已为(wei)子先更(geng)之(zhi),几何(he)中(zhong)(zhong)于(yu)此(ci)大邪矣。吾常(chang)自正吾心,不复用之(zhi)也(ye)(ye)(ye)。此(ci)大邪,常(chang)积欲观人(ren)(ren)坚不;大猾邪,常(chang)或(huo)乃来入(ru)人(ren)(ren)之(zhi)腹(fu)中(zhong)(zhong),动人(ren)(ren)之(zhi)心,使(shi)人(ren)(ren)心妄为(wei),故(gu)也(ye)(ye)(ye)时时怒(nu)喜(xi),不能自禁止,皆为(wei)邪所(suo)误也(ye)(ye)(ye)。为(wei)邪所(suo)推,众B823得灭亡于(yu)此(ci)者,积众多(duo)。审得其(qi)重戒,心亦不可移也(ye)(ye)(ye)。非独学道者也(ye)(ye)(ye),百(bai)姓喜(xi)怒(nu)无(wu)常(chang),同是子可为(wei)也(ye)(ye)(ye)。子慎之(zhi)自精。”真人(ren)(ren)唯(wei)唯(wei)。
真人曰(yue):“吾(wu)身(shen)尝(chang)中于(yu)大邪,使吾(wu)欲走言(yan),吾(wu)欲当(dang)为(wei)人主(zhu),后(hou)(hou)当(dang)飞(fei)仙上(shang)天(tian)(tian)。吾(wu)受其言(yan),信之(zhi)大喜(xi),后(hou)(hou)反(fan)三(san)月病癫疾。见神人天(tian)(tian)师言(yan),心中大悦喜(xi),吾(wu)亲尝(chang)中如此(ci)矣,几(ji)为(wei)剧病,后(hou)(hou)癫疾自(zi)止得愈,遂得数(shu)千岁。今自(zi)幸(xing)复与(yu)神人相(xiang)睹,重(zhong)复道戒,睹见门户,冀得长(zhang)度为(wei)天(tian)(tian)上(shang)之(zhi)吏。”
神人言(yan):“子持(chi)心志坚(jian)如此,何忧不(bu)得(de)(de)上(shang)九天(tian)。周历二十五天(tian)乎哉?今是诸(zhu)(zhu)得(de)(de)上(shang)天(tian)之(zhi)士,皆(jie)得(de)(de)持(chi)心坚(jian)密,不(bu)可(ke)(ke)误者也;诸(zhu)(zhu)可(ke)(ke)荧惑误者,皆(jie)反蚤死,不(bu)得(de)(de)度也。欲得(de)(de)长寿,读此文以为重戒(jie),此乃死生(sheng)之(zhi)戒(jie),不(bu)可(ke)(ke)不(bu)慎也。
是故(gu)古者(zhe)圣贤先得(de)(de)(de)度(du)世者(zhe),不(bu)聆此(ci)之力(li)也(ye);学道而反不(bu)得(de)(de)(de),不(bu)长(zhang)度(du)者(zhe),皆坐聆此(ci),得(de)(de)(de)其贼(zei)(zei)也(ye)。夫天上大(da)(da)神,非贼(zei)(zei)人可(ke)(ke)为,便使人还此(ci)害克(ke),故(gu)无(wu)大(da)(da)福也(ye);当生反死(si),转(zhuan)为天贼(zei)(zei)也(ye)。今(jin)吾(wu)所教示真(zhen)人书(shu),悉皆可(ke)(ke)得(de)(de)(de)大(da)(da)寿(shou)矣。或(huo)得(de)(de)(de)度(du)世,但谨自持,无(wu)以此(ci)为害,审能专(zhuan)心(xin),可(ke)(ke)得(de)(de)(de)万(wan)万(wan)岁。”真(zhen)人唯唯:“吾(wu)不(bu)敢为非,请(qing)受明戒(jie)。”神人言:“子好道如(ru)此(ci),成事(shi),得(de)(de)(de)上天之阶矣。”
真人(ren)(ren)(ren)问:“戒(jie)(jie)独有此邪(xie)?复(fu)有深(shen)者邪(xie)?”“复(fu)有上天之(zhi)(zhi)戒(jie)(jie),固固戒(jie)(jie)人(ren)(ren)(ren)耳。专(zhuan)戒(jie)(jie)以言(yan)共欺人(ren)(ren)(ren),言(yan)人(ren)(ren)(ren)且尊贵(gui),以是(shi)戒(jie)(jie)人(ren)(ren)(ren)。故(gu)使人(ren)(ren)(ren)触(chu)防禁,得诛(zhu)死(si)焉。复(fu)数试(shi)人(ren)(ren)(ren)以玉(yu)女。使人(ren)(ren)(ren)与其共游,已(yi)者共笑人(ren)(ren)(ren)贱,还反害人(ren)(ren)(ren)之(zhi)(zhi)躯。但人(ren)(ren)(ren)常默(mo)万岁,无可聆,但独自守终命(ming),何有害哉?死(si)生之(zhi)(zhi)间(jian),专(zhuan)此也(ye)。”真人(ren)(ren)(ren)唯(wei)唯(wei)。
真人问:“何故专使(shi)(shi)邪(xie)神来试人乎(hu)?”神人言:“道(dao)重,难与人也(ye)。其(qi)执(zhi)必坚,死而(er)已者(zhe),亦(yi)不夺(duo)人之愿也(ye)。天上(shang)度(du)世之士,皆不贪尊贵也(ye),但乐活(huo)而(er)已者(zhe),亦(yi)无有(you)奇道(dao)也(ye)。记吾戒(jie)(jie),子□□矣(yi)(yi)(yi)。吾言万(wan)世不可忘也(ye),正使(shi)(shi)上(shang)行穷周无訾之天。其(qi)戒(jie)(jie)皆如(ru)此矣(yi)(yi)(yi),无复有(you)奇哉也(ye)。”真人唯(wei)唯(wei):“不敢离绳墨之间(jian)也(ye)。”神人言:“审如(ru)子言,已得(de)道(dao)矣(yi)(yi)(yi)。吉者(zhe)日进,邪(xie)者(zhe)上(shang)休矣(yi)(yi)(yi)。持心(xin)若此,成神戒(jie)(jie)矣(yi)(yi)(yi)。成事(shi),乘(cheng)云(yun)驾(jia)龙,周流八(ba)极(ji)矣(yi)(yi)(yi)。大道(dao)坦(tan)坦(tan),已得(de)矣(yi)(yi)(yi)。命已长(zhang)寿(shou)无极(ji)矣(yi)(yi)(yi)。”真人曰:“唯(wei)唯(wei)。”
神人(ren)(ren)言:“道实大无内(nei)外,但常恐为大邪(xie)(xie)所害,而(er)不听(ting)(ting)一邪(xie)(xie),邪(xie)(xie)于何败(bai)乎?故(gu)古者(zhe)(zhe)帝王(wang),好(hao)道而(er)学,不听(ting)(ting)邪(xie)(xie)者(zhe)(zhe),尽(jin)得(de)万(wan)(wan)万(wan)(wan)岁(sui)。其听(ting)(ting)用(yong)邪(xie)(xie)言者(zhe)(zhe),悉自败(bai)矣(yi)。吾道乃万(wan)(wan)端,悉当(dang)知(zhi)其利害。”真人(ren)(ren)唯唯:“今得(de)神人(ren)(ren)之辞,皆得(de)须臾(yu)长生乎?”神人(ren)(ren)言:“不深戒(jie),成事□□凶矣(yi),道不得(de)成也。”
真人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)言(yan):“吾生(sheng)有禄命邪?侥幸也(ye)?乃得与(yu)神人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)相遭逢!”神人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)言(yan):“然(ran),六(liu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)生(sheng)各自有命,一为(wei)(wei)(wei)神人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),二为(wei)(wei)(wei)真人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),三为(wei)(wei)(wei)仙人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),四(si)为(wei)(wei)(wei)道人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),五为(wei)(wei)(wei)圣人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),六(liu)为(wei)(wei)(wei)贤人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),此皆助(zhu)天(tian)治也(ye)。神人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)主(zhu)天(tian),真人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)主(zhu)地(di),仙人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)主(zhu)风(feng)雨,道人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)主(zhu)教化吉凶,圣人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)主(zhu)治百姓,贤人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)辅助(zhu)圣人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),理万民录也(ye),给助(zhu)六(liu)合(he)之不(bu)足也(ye)。
故人(ren)(ren)生各有命也,命贵不(bu)能(neng)(neng)为贱(jian),命贱(jian)不(bu)能(neng)(neng)为贵也。子(zi)欲知其(qi)审实,若鱼虽乘水(shui)(shui),而(er)不(bu)因(yin)水(shui)(shui)气(qi)而(er)蜚,龙(long)亦乘水(shui)(shui),因(yin)水(shui)(shui)气(qi)乃上青云,为天使乎!贵贱(jian)实有命,愚人(ren)(ren)而(er)妄语。古(gu)者(zhe)圣人(ren)(ren)帝王,其(qi)大优者(zhe),不(bu)复录问伪言(yan)也,知其(qi)□□,会(hui)无可(ke)能(neng)(neng)为也。此(ci)比若教(jiao)无道之人(ren)(ren),令(ling)卒蜚,安(an)能(neng)(neng)蜚乎哉?能(neng)(neng)飞者(zhe),独得道仙人(ren)(ren)耳。夫百姓相与游戏(xi),言(yan)我(wo)能(neng)(neng)蜚,实不(bu)能(neng)(neng)蜚。此(ci)妄言(yan)者(zhe),若此(ci)矣。”真人(ren)(ren)言(yan):“善哉!吾一觉(jue)于此(ci)。”神人(ren)(ren)言(yan):“子(zi)自若愚,为天命可(ke)强得也哉?”
真(zhen)人言(yan)(yan)(yan):“然此(ci)道亦可(ke)(ke)学(xue)(xue)(xue)耶(ye)?”神人言(yan)(yan)(yan):“然,有天(tian)命者(zhe)可(ke)(ke)学(xue)(xue)(xue)之(zhi)(zhi),必得(de)(de)(de)大度;中(zhong)贤(xian)学(xue)(xue)(xue)之(zhi)(zhi),亦可(ke)(ke)得(de)(de)(de)大寿(shou);下(xia)愚(yu)为之(zhi)(zhi),可(ke)(ke)得(de)(de)(de)小寿(shou)。子(zi)欲知(zhi)其效,同若(ruo)凡人学(xue)(xue)(xue)耳。大贤(xian)学(xue)(xue)(xue),可(ke)(ke)得(de)(de)(de)大官;中(zhong)贤(xian)学(xue)(xue)(xue)者(zhe),可(ke)(ke)得(de)(de)(de)中(zhong)官;愚(yu)人学(xue)(xue)(xue)者(zhe),可(ke)(ke)得(de)(de)(de)小吏。夫小吏,使于白衣之(zhi)(zhi)民乎?以是言(yan)(yan)(yan)之(zhi)(zhi),犹当勉(mian)学(xue)(xue)(xue)耳。”真(zhen)人唯(wei)唯(wei):“吾为之(zhi)(zhi),未尝敢懈也。”神人言(yan)(yan)(yan):“然,努力信道。天(tian)地(di)之(zhi)(zhi)间,各取可(ke)(ke)宜(yi),亦无妄(wang)也。”真(zhen)人唯(wei)唯(wei):“请得(de)(de)(de)尊天(tian)重地(di),敬上爱下(xia),顺用四时五(wu)行可(ke)(ke)为,不敢为非也。”神人言(yan)(yan)(yan);“善(shan)哉,善(shan)哉!子(zi)得(de)(de)(de)道意矣,吾不复重教示子(zi)矣。”
右致善除邪(xie)令人受道(dao)戒文(wen)