太平经(29)
◎斋戒思神救死诀第(di)一百九
六方真文(wen)悉再拜(bai)问(wen):“前得(de)天师言,太平(ping)气垂(chui)到,调(diao)和阴阳者(zhe)(zhe)(zhe),一(yi)在和神灵。归(gui)俱分(fen)处,深惟天师之(zhi)(zhi)语,使(shi)能(neng)反明(ming)(ming)洞照者(zhe)(zhe)(zhe),一(yi)一(yi)而见之(zhi)(zhi)。其人(ren)积(ji)众多,何以能(neng)致此?诸道(dao)士能(neng)洞反光者(zhe)(zhe)(zhe),能(neng)聚之(zhi)(zhi)乎?”“噫,大(da)善哉!天上皇气且至(zhi),帝王(wang)当垂(chui)拱而无(wu)忧(you),故天遣诸真人(ren)来具问(wen)至(zhi)道(dao)要,可(ke)以为(wei)大(da)道(dao)德明(ming)(ming)君(jun)悉除(chu)先王(wang)之(zhi)(zhi)流灾承负,天地之(zhi)(zhi)间(jian)邪恶气,鬼物凶奸尸咎(jiu)殃为(wei)害者(zhe)(zhe)(zhe)耶?故真人(ren)来,一(yi)一(yi)口口问(wen)此至(zhi)道(dao)要也。诸弟子亦宁自(zi)知不乎?”“忽然(ran)不自(zi)知也。”
“今忽不自(zi)知,何故问(wen)(wen)(wen)之(zhi)?”“归思(si)天(tian)师教(jiao)敕,有不解者。今不自(zi)知,当(dang)皆(jie)以(yi)何能聚此诸绝洞虚靖反光能见(jian)邪者,怪之(zhi),今故相(xiang)与俱来(lai),共(gong)问(wen)(wen)(wen)之(zhi)也(ye)。”“善哉!真人(ren)精益进,乃(nai)知疑(yi)此。天(tian)使子来(lai),悉为(wei)德君具问(wen)(wen)(wen)可(ke)解邪者。诺,方今为(wei)真人(ren)具说,分别道其要意,安坐共(gong)记(ji)。”“唯唯。”
“天(tian)地(di)自有神(shen)宝,悉自有神(shen)有精光(guang),随五行(xing)为(wei)色,随四时之(zhi)(zhi)气兴衰,为(wei)天(tian)地(di)使(shi)(shi),以成(cheng)人民(min)万(wan)物也。夫天(tian)地(di)阴阳之(zhi)(zhi)间,莫不(bu)被其(qi)德化而生焉。得其(qi)意者,立可(ke)睹;不(bu)得其(qi)大要意,无门户知。能大开通(tong)用者大吉,可(ke)除天(tian)地(di)之(zhi)(zhi)间、人所病苦邪(xie)恶(e)之(zhi)(zhi)属;不(bu)知其(qi)大法者,神(shen)亦不(bu)可(ke)得妄空致,妄得空使(shi)(shi)也。”
“愿闻其(qi)意,使(shi)(shi)可万万世传(chuan)而(er)不妄。”“善哉!子之(zhi)问也(ye)。然(ran),欲(yu)候得其(qi)术,自有大法(fa)。四时五行之(zhi)气(qi)来入人腹(fu)中,为人五藏精神,其(qi)色(se)与(yu)天地四时色(se)相应(ying)也(ye)。画之(zhi)为人,使(shi)(shi)其(qi)三(san)合,其(qi)王气(qi)色(se)者(zhe)盖在外,相气(qi)色(se)次之(zhi),微(wei)气(qi)最居其(qi)内,使(shi)(shi)其(qi)领袖(xiu)见之(zhi)。
先斋戒(jie),居(ju)闲善靖处,思之(zhi)念(nian)之(zhi)。作其人(ren)画(hua)像,长(zhang)短自在。五人(ren)者,共居(ju)五尺素上(shang)(shang)为(wei)之(zhi)。使其好善,男(nan)(nan)思男(nan)(nan),女思女,其画(hua)像如此矣。此者书已众多(duo),非(fei)一(yi)通(tong)也。自上(shang)(shang)下(xia)议其文意而为(wei)之(zhi),以文书传相(xiang)微明也。吾书虽多(duo),自有(you)大(da)分(fen),书以类相(xiang)聚从,字以相(xiang)明,则(ze)毕得其要(yao)意。”“唯唯。”
“此(ci)四(si)(si)时(shi)五(wu)行(xing)精(jing)神(shen),入(ru)为(wei)(wei)(wei)人(ren)(ren)五(wu)藏神(shen),出(chu)为(wei)(wei)(wei)四(si)(si)时(shi)五(wu)行(xing)神(shen)精(jing)。其(qi)(qi)近人(ren)(ren)者(zhe),名(ming)为(wei)(wei)(wei)五(wu)德(de)之(zhi)(zhi)神(shen),与人(ren)(ren)藏神(shen)相似;其(qi)(qi)远人(ren)(ren)者(zhe),名(ming)为(wei)(wei)(wei)阳(yang)历,字为(wei)(wei)(wei)四(si)(si)时(shi)兵马,可(ke)以拱邪,亦(yi)随(sui)四(si)(si)时(shi)气(qi)(qi)(qi)衰盛而行(xing)。其(qi)(qi)法为(wei)(wei)(wei)其(qi)(qi)具(ju)(ju)画像,人(ren)(ren)亦(yi)三重衣,王气(qi)(qi)(qi)居(ju)外,相气(qi)(qi)(qi)次(ci)之(zhi)(zhi),微气(qi)(qi)(qi)最(zui)居(ju)内(nei),皆(jie)戴冠帻乘马,马亦(yi)随(sui)其(qi)(qi)五(wu)行(xing)色(se)具(ju)(ju)。为(wei)(wei)(wei)其(qi)(qi)先画像于一面者(zhe),长二丈(zhang)。五(wu)素上疏(shu)画五(wu)五(wu)二十五(wu)骑,善(shan)为(wei)(wei)(wei)之(zhi)(zhi)。东(dong)方(fang)之(zhi)(zhi)骑神(shen)持(chi)(chi)矛,南(nan)方(fang)之(zhi)(zhi)骑神(shen)持(chi)(chi)戟,西(xi)方(fang)之(zhi)(zhi)骑神(shen)持(chi)(chi)弓弩斧,北(bei)方(fang)之(zhi)(zhi)骑神(shen)持(chi)(chi)镶CF48刀(dao),中(zhong)央之(zhi)(zhi)骑神(shen)持(chi)(chi)剑鼓。
思之(zhi),当先睹(du)是内(nei)神(shen)已,当睹(du)是外神(shen)也(ye);或先见阳神(shen)而(er)后(hou)见内(nei)神(shen),睹(du)之(zhi)为右。此者,无(wu)形象之(zhi)法也(ye)。亦须得师口诀示教之(zhi)。上头壹有关(guan)知之(zhi)者,遂相易曰为。其(qi)易致易成(cheng),宜(yi)远于(yu)人,便间处为之(zhi)易集。近人,必难成(cheng)也(ye)。于(yu)其(qi)道成(cheng),曰明大(da)绝反(fan)洞者聚(ju)之(zhi)病形不。多多则吉,少则凶。”
“或(huo)有不及,所治(zhi)不决解愈,当(dang)得(de)(de)(de)多少而可哉(zai)?”“高得(de)(de)(de)万,中得(de)(de)(de)四五千(qian),下得(de)(de)(de)十(shi)数百(bai),如百(bai)数十(shi)。”“其何多也(ye)?”“噫!真人(ren)其复(fu)故愚(yu)邪(xie)?安坐,方为子道其大要(yao)意(yi)也(ye)。今(jin)承负之(zhi)后,天地大多灾(zai)害(hai),鬼物老(lao)精(jing)凶殃(yang)尸咎非一,尚(shang)复(fu)有风湿(shi)疽疥,今(jin)下古(gu)得(de)(de)(de)流灾(zai)众多,不可胜名(ming)也(ye)。
或(huo)(huo)一(yi)(yi)人有百病(bing)(bing),或(huo)(huo)有数(shu)十病(bing)(bing),假令人人各(ge)(ge)有可畏,或(huo)(huo)有可短,或(huo)(huo)各(ge)(ge)能去一(yi)(yi)病(bing)(bing)。如一(yi)(yi)卜卦工师中知(zhi)之(zhi),除(chu)一(yi)(yi)祸祟之(zhi)病(bing)(bing);大医长(zhang)于(yu)药方者,复(fu)(fu)(fu)除(chu)一(yi)(yi)病(bing)(bing);刺(ci)(ci)工长(zhang)刺(ci)(ci)经脉者,复(fu)(fu)(fu)除(chu)一(yi)(yi)病(bing)(bing);或(huo)(huo)有复(fu)(fu)(fu)长(zhang)于(yu)炙(zhi)者,复(fu)(fu)(fu)除(chu)一(yi)(yi)病(bing)(bing);或(huo)(huo)复(fu)(fu)(fu)有长(zhang)于(yu)劾者,复(fu)(fu)(fu)除(chu)一(yi)(yi)病(bing)(bing);或(huo)(huo)有长(zhang)于(yu)祀(si)者,复(fu)(fu)(fu)除(chu)一(yi)(yi)病(bing)(bing);或(huo)(huo)有长(zhang)于(yu)使神自导视(shi)鬼,复(fu)(fu)(fu)除(chu)一(yi)(yi)病(bing)(bing)。此(ci)有七(qi)人,各(ge)(ge)除(chu)一(yi)(yi)病(bing)(bing),这除(chu)去七(qi)病(bing)(bing)。
下古(gu)人(ren)(ren)多病(bing)(bing),或有一人(ren)(ren)十数病(bing)(bing),乃有自(zi)(zi)言身有百病(bing)(bing)者,悉无不具疾苦也。尽(jin)诸巧工(gong)师(shi),各(ge)去(qu)(qu)一病(bing)(bing),这(zhei)去(qu)(qu)七病(bing)(bing),其余(yu)病(bing)(bing)自(zi)(zi)若(ruo)在,不尽(jin)除(chu)去(qu)(qu)。七工(gong)师(shi)力已极,此余(yu)病(bing)(bing)不去(qu)(qu),犹共困人(ren)(ren),久久得(de)穷焉,故多得(de)死,不能自(zi)(zi)度于厄(e)中也。
人生比(bi)竟天(tian)年(nian),几何睹(du)病,几何遭厄会衰盛(sheng)进退,天(tian)之格法,比(bi)如四时五行有兴衰也。八卦(gua)乾坤,天(tian)地之体也,尚有休囚(qiu)废绝少气之时。何况(kuang)人乎(hu)?
人(ren)(ren)者,乃象天地,四时五行(xing)、六合八方相随,而(er)壹兴壹衰(shuai),无(wu)有(you)解(jie)已(yi)也(ye)。故(gu)当豫备之,救吉凶(xiong)之源(yuan),安不(bu)忘危,存(cun)不(bu)忘亡,理不(bu)忘乱,则可长久矣。是故(gu)治邪法,道(dao)人(ren)(ren)病(bing)(bing)(bing)不(bu)大(da)多。假令(ling)一(yi)人(ren)(ren)能(neng)(neng)除(chu)一(yi)病(bing)(bing)(bing),十人(ren)(ren)而(er)除(chu)十病(bing)(bing)(bing),百人(ren)(ren)除(chu)百病(bing)(bing)(bing),千(qian)人(ren)(ren)除(chu)千(qian)病(bing)(bing)(bing),万人(ren)(ren)除(chu)万病(bing)(bing)(bing)。一(yi)人(ren)(ren)之身,安得有(you)万病(bing)(bing)(bing)乎(hu)?故(gu)能(neng)(neng)悉治决(jue)愈之也(ye)。子知之邪?”“唯唯。”“故(gu)教(jiao)其豫作戒,成其道(dao)者聚之者。”“唯唯。”
“行(xing),子知(zhi)之矣。行(xing)为真人(ren)(ren)(ren)(ren)明陈列之,此所治病(bing)者(zhe),鬼物大邪,共为盗贼。夫帝(di)王(wang)安平,常备(bei)(bei)军师(shi)(shi)。兵者(zhe)以备(bei)(bei)人(ren)(ren)(ren)(ren),反为无义,成(cheng)奸贼也(ye)。故一人(ren)(ren)(ren)(ren)敢(gan)死(si),十人(ren)(ren)(ren)(ren)不敢(gan)当(dang);十人(ren)(ren)(ren)(ren)敢(gan)死(si),百人(ren)(ren)(ren)(ren)不敢(gan)当(dang);百人(ren)(ren)(ren)(ren)敢(gan)死(si),千(qian)(qian)(qian)人(ren)(ren)(ren)(ren)不敢(gan)当(dang);千(qian)(qian)(qian)人(ren)(ren)(ren)(ren)敢(gan)死(si),万(wan)人(ren)(ren)(ren)(ren)不敢(gan)当(dang);万(wan)人(ren)(ren)(ren)(ren)敢(gan)死(si),四面横行(xing)。备(bei)(bei)其有疾病(bing)折(zhe)伤,故军师(shi)(shi)乃备(bei)(bei)万(wan)二(er)千(qian)(qian)(qian)人(ren)(ren)(ren)(ren)者(zhe),以备(bei)(bei)非常。其二(er)千(qian)(qian)(qian)人(ren)(ren)(ren)(ren)者(zhe),但备(bei)(bei)以补其休逋耳(er),乃能服(fu)之也(ye)。真人(ren)(ren)(ren)(ren)知(zhi)之耶(ye)?”“唯(wei)(wei)唯(wei)(wei)。”“行(xing),子已知(zhi)之矣。”
◎不用大(da)言无效诀第一(yi)百一(yi)十(shi)
“请问一事(shi)天(tian)师(shi),今(jin)太(tai)(tai)平(ping)气(qi)(qi)垂到,邪(xie)气(qi)(qi)当(dang)(dang)思息除去也。”“然,子言是也,又非也。然太(tai)(tai)平(ping)气(qi)(qi)至,邪(xie)固(gu)当(dang)(dang)自消去。惟天(tian)地开辟(pi)以来积久,邪(xie)气(qi)(qi)大众多,更相承负;太(tai)(tai)平(ping)之(zhi)治气(qi)(qi)虽至也,亦安(an)能(neng)一旦悉卒除此乎?故当(dang)(dang)豫(yu)备(bei)之(zhi),为其作法。困(kun)穷然后(hou)求(qiu)索(suo)良(liang)工(gong),已(yi)大后(hou)之(zhi)矣(yi)。
夫上古之人,人人各(ge)自知真道(dao),又其时少(shao)邪(xie)气。太上中古以(yi)来,人多愚,好为浮华(hua),不(bu)为真道(dao),又多邪(xie)气狂精(jing)殃咎,故人多卒穷天年(nian)而(er)死亡也,悉由(you)用心愚暗蔽,不(bu)知豫(yu)防其本也。
今当上(shang)德君治,天(tian)爱之(zhi),不欲使(shi)其(qi)若(ruo)此愚(yu)人(ren)(ren)多(duo)穷(qiong)也,当使(shi)卒其(qi)大德,与天(tian)同(tong)心。故(gu)天(tian)使(shi)诸真人(ren)(ren)来(lai)问疑(yi),使(shi)吾为(wei)其(qi)陈(chen)法,可以厌(yan)御邪不祥妖恶者,故(gu)吾为(wei)真人(ren)(ren)具(ju)言(yan)之(zhi)。今真人(ren)(ren)反言(yan)当自除不备(bei),此言(yan)非也,名为(wei)大误君子(zi)之(zhi)辞也。子(zi)言(yan)不可用也。”
“何(he)谓(wei)乎?”“然有大急,乃后求(qiu)索之,不(bu)可(ke)卒得也(ye)(ye),令人(ren)穷(qiong)困矣。故真人(ren)言大误,不(bu)可(ke)用也(ye)(ye)。今积谷乃满仓,可(ke)以备饥饿也(ye)(ye)。今为真人(ren)察察道之,使可(ke)万万世不(bu)忘也(ye)(ye)。”唯唯。”
“今饥(ji)乃(nai)教人(ren)种谷,言耘治之,待其米成,乃(nai)可(ke)得(de)(de)火炊食(shi),亦岂(qi)及(ji)事(shi)邪(xie)?于(yu)此已(yi)饿死困矣。或不及(ji)春(chun)时(shi)种之,至冬饥(ji)念(nian)食(shi),乃(nai)欲(yu)种谷,种之不生,此岂(qi)能及(ji)事(shi)活(huo)人(ren)邪(xie)?非独身(shen)穷,举(ju)家(jia)已(yi)灭亡矣。是(shi)真人(ren)之一大(da)愚,无知冥(ming)冥(ming)之大(da)效也(ye)(ye)。行(xing)复为子说一事(shi):今人(ren)掘井,所(suo)以备渴(ke)饮也(ye)(ye);居(ju)当近水(shui)泉(quan),所(suo)以备渴(ke)也(ye)(ye);临渴(ke)且死,乃(nai)掘井索(suo)水(shui),何及(ji)得(de)(de)也(ye)(ye),已(yi)穷矣。是(shi)真人(ren)复问,二(er)愚暗。
复为真(zhen)人说(shuo)一事:古(gu)者(zhe)有(you)穴居(ju),今者(zhe)作庐宅,所以(yi)(yi)备风雨(yu)(yu)也。及(ji)(ji)不风雨(yu)(yu)之时,居(ju)野极乐矣(yi);浮(fu)云已(yi)(yi)起,雨(yu)(yu)风已(yi)(yi)至(zhi),乃作庐宅,已(yi)(yi)雨(yu)(yu)寒而困穷矣(yi)。是(shi)真(zhen)人三愚也。复为真(zhen)人说(shuo)一事:夫太中古(gu)以(yi)(yi)来,圣人作县官(guan)城郭(guo)深池,所以(yi)(yi)备不然,其时默平(ping)平(ping)无他(ta)也。及(ji)(ji)有(you)不然,小人欲(yu)污乱(luan),君子乃后(hou)使民作城郭(guo)深池,亦岂及(ji)(ji)急邪?是(shi)真(zhen)人剧愚暗效(xiao)也。
行(xing)复为真(zhen)人说一(yi)事(shi):今军师兵,不(bu)祥之(zhi)(zhi)(zhi)(zhi)器也(ye),君子本不(bu)当有(you)也(ye),下之(zhi)(zhi)(zhi)(zhi)恶之(zhi)(zhi)(zhi)(zhi)。故当置于鞘中(zhong),坚治藏之(zhi)(zhi)(zhi)(zhi),必不(bu)贵有(you)之(zhi)(zhi)(zhi)(zhi)也(ye),不(bu)贵用之(zhi)(zhi)(zhi)(zhi)也(ye),但(dan)备不(bu)然(ran)。有(you)急乃后(hou)使工师击治石,求其中(zhong)铁,烧治之(zhi)(zhi)(zhi)(zhi)使成水(shui),乃后(hou)使良工万(wan)锻之(zhi)(zhi)(zhi)(zhi),乃成莫耶,可(ke)以战斗御急者(zhe),亦(yi)岂及事(shi)邪?已穷服(fu)矣(yi),死(si)命属(shu)矣(yi)。是非六真(zhen)人之(zhi)(zhi)(zhi)(zhi)大愚(yu)不(bu)及邪?”“唯(wei)唯(wei),有(you)过(guo)。”“非过(guo)也(ye),思事(shi)当详,卜之(zhi)(zhi)(zhi)(zhi)胸(xiong)心,乃出之(zhi)(zhi)(zhi)(zhi)也(ye),后(hou)勿轻妄语也(ye)。”“唯(wei)唯(wei)。”
“为真人道小(xiao)决(jue)事,反以明大。夫古(gu)者(zhe)圣贤(xian)之设作梳与枇(pi),以备头(tou)发乱而有虱(shi)也(ye)。夫人生(sheng)而不(bu)栉(zhi),头(tou)乱不(bu)可(ke)复理,虮虱(shi)不(bu)可(ke)复得困,乃后求(qiu)索南山善(shan)木及象骨奇物可(ke)中栉(zhi)者(zhe),使良工治之,发已乱不(bu)可(ke)复理,头(tou)中之虱(shi),不(bu)可(ke)胜数,共食人头(tou),皆生(sheng)疮矣(yi),然后得梳与枇(pi),已穷矣(yi)。
然后为真人陈小决事(shi),以小况大。夫河(he)海五湖,近水(shui)之傍多(duo)蚊(wen)虻。不豫备(bei)作可以隐御(yu)之者(zhe),夫蚊(wen)虻俱生而起,飞共来,食(shi)人及牛马(ma),牛马(ma)摇(yao)头踶□不能(neng)复食(shi),人者(zhe)大愁且死(si),无于止息。然后求可以厌御(yu)之者(zhe),已大穷矣。真人宁明知之邪?”“唯唯。”
“行,子已觉矣。夫良方所以能(neng)厌(yan)(yan)御(yu)疥(jie)虫,善衣善处,所以厌(yan)(yan)御(yu)蚤虱。不(bu)(bu)豫备(bei)之(zhi)(zhi),病之(zhi)(zhi)乃求(qiu)索可以去之(zhi)(zhi)者(zhe),已得(de)大穷,愁病之(zhi)(zhi)矣。子知之(zhi)(zhi)邪?”“唯(wei)(wei)唯(wei)(wei)。”“是尚最天(tian)下小(xiao)小(xiao)财备(bei)数之(zhi)(zhi)物(wu)也,何言其大巨者(zhe)乎!夫天(tian)地(di)之(zhi)(zhi)间,时时有是暴(bao)鬼邪物(wu)凶殃尸咎杀客。当其来(lai)著人(ren)时,比如刀兵(bing)弓弩之(zhi)(zhi)矢毒,著人(ren)身矣。所著疾痛不(bu)(bu)可忍,其大暴(bao)剧者(zhe),嘘大及(ji)F82F,倚(yi)不(bu)(bu)及(ji)立,身为暴(bao)狂。比若闲亭(ting),远帝(di)王之(zhi)(zhi)县吏,雍(yong)阏断(duan)人(ren)辞(ci)语,不(bu)(bu)得(de)言变(bian)事。于此(ci)之(zhi)(zhi)时,乃求(qiu)索良工(gong)长者(zhe)以自救,已穷矣。辞(ci)已不(bu)(bu)通,无(wu)可复得(de)言之(zhi)(zhi)矣。子知之(zhi)(zhi)邪?”“唯(wei)(wei)唯(wei)(wei)。”
“行(xing)(xing),子已觉矣(yi)。故吾尤急此死(si)亡天下(xia)大凶事也(ye)。故吾文□□,亻东?教有德人(ren)君豫备之也(ye)。上贤明见(jian)吾书言之,必(bi)大觉矣(yi);中贤见(jian)吾文言,必(bi)小觉;下(xia)愚(yu)不觉,反笑吾书,不备其本,已自穷矣(yi)。天地帝王,无过于(yu)是也(ye),今行(xing)(xing)太平气至,阳(yang)德君治,当得长(zhang)久。
凡(fan)(fan)天(tian)(tian)下人(ren)(ren)(ren)死(si)亡,非小事(shi)也(ye)。壹(yi)死(si),终古不(bu)(bu)(bu)得(de)复(fu)见(jian)天(tian)(tian)地日月也(ye),脉(mai)骨成涂土。死(si)命,重(zhong)事(shi)也(ye)。人(ren)(ren)(ren)居天(tian)(tian)地之间(jian),人(ren)(ren)(ren)人(ren)(ren)(ren)得(de)壹(yi)生(sheng)(sheng)(sheng),不(bu)(bu)(bu)得(de)重(zhong)生(sheng)(sheng)(sheng)也(ye)。重(zhong)生(sheng)(sheng)(sheng)者,独得(de)道人(ren)(ren)(ren),死(si)而(er)复(fu)生(sheng)(sheng)(sheng),尸(shi)解者耳。是者天(tian)(tian)地所(suo)私,万(wan)万(wan)未有(you)(you)一人(ren)(ren)(ren)也(ye)。故凡(fan)(fan)人(ren)(ren)(ren)壹(yi)死(si),不(bu)(bu)(bu)复(fu)得(de)生(sheng)(sheng)(sheng)也(ye),故当(dang)大备之。虽太平气(qi)乐(le)岁,犹有(you)(you)邪气(qi)。比(bi)若一家虽善,中犹有(you)(you)恶人(ren)(ren)(ren),但(dan)相(xiang)忍耳。是故益(yi)聚道术士者,为有(you)(you)不(bu)(bu)(bu)然,辄当(dang)除之;不(bu)(bu)(bu)疾除之,则生(sheng)(sheng)(sheng)之矣。故教其(qi)豫多其(qi)人(ren)(ren)(ren)也(ye)。
夫大学所(suo)以益(yi)积道德之人(ren)者,备求可得(de)也;如(ru)不(bu)豫蓄聚(ju),求不(bu)可卒得(de)也;如(ru)有(you)变事,欲问古今比(bi)列,不(bu)豫有(you)大B823道德之人(ren),无(wu)能卒对解者,令人(ren)君暗蔽。卒有(you)疑事,问之不(bu)以时决解愁,乃后往求索(suo)远方贤明B823术,何及于亻东?当前乎哉(zai)?真人(ren)知之邪(xie)?”“唯(wei)唯(wei)。”
“行,子已大觉矣。”“虽每发言有(you)过责,不(bu)问又会不(bu)知之(zhi),愿(yuan)决一(yi)事。”“言之(zhi)。”“今(jin)是或高则(ze)万人,中则(ze)数(shu)千,下则(ze)数(shu)百,何可(ke)卒得卒成(cheng)(cheng)乎(hu)?”“善(shan)哉!子之(zhi)问事也。但教十数(shu)人,以善(shan)成(cheng)(cheng)之(zhi),且自转相易,有(you)急效之(zhi),有(you)成(cheng)(cheng)功者(zhe),令使(shi)(shi)上德道君重(zhong)之(zhi)爱(ai)之(zhi)。于其有(you)功者(zhe)赐之(zhi),众(zhong)人且愿(yuan)之(zhi);于其愿(yuan)之(zhi)而(er)大从,使(shi)(shi)其为(wei)之(zhi);于其得者(zhe),共尊敬爱(ai)之(zhi)。此四时五行天地之(zhi)神精,见尊重(zhong)爱(ai),莫不(bu)说喜,使(shi)(shi)人吉利。德君长蒙其吉福,众(zhong)贤B823下及(ji)愚人,莫不(bu)争欲为(wei)之(zhi)也。即为(wei)者(zhe)日(ri)益多,以久久,大小尽化。
能人人为(wei)之(zhi)(zhi),乃选(xuan)取其(qi)(qi)中(zhong)第一大(da)功者(zhe)(zhe)悉聚之(zhi)(zhi),大(da)有功者(zhe)(zhe)署其(qi)(qi)位,小(xiao)有功者(zhe)(zhe)赏赐之(zhi)(zhi),天(tian)下(xia)人莫不欲为(wei)之(zhi)(zhi),但恐大(da)多,不可(ke)胜(sheng)记,何(he)患忧少哉?真(zhen)人何(he)其(qi)(qi)大(da)愚暗且(qie)蒙也!
一事大决,毋(wu)取用,但(dan)(dan)好大言者也(ye)(ye),是人(ren)(ren)(ren)无(wu)益于人(ren)(ren)(ren)也(ye)(ye)。但(dan)(dan)效式之,常(chang)有成功者,即其(qi)(qi)人(ren)(ren)(ren)得道意,大信人(ren)(ren)(ren)也(ye)(ye)。知但(dan)(dan)数(shu)言,而无(wu)大效者,即是其(qi)(qi)不得道意而妄语,大佞人(ren)(ren)(ren)也(ye)(ye),不可用也(ye)(ye),乱道者也(ye)(ye)。真人(ren)(ren)(ren)知之耶?”“唯(wei)唯(wei)。”“行去,慎之戒之。诵(song)读吾书,惟(wei)思其(qi)(qi)上下意,以类相从,更(geng)以相证明(ming),以相足也(ye)(ye),乃且大解,知吾所指趣也(ye)(ye)。”“唯(wei)唯(wei)”。