太平经(30)
◎五(wu)神(shen)所持诀第一百一十一
“愿请(qing)问一大决(jue),东(dong)(dong)方之(zhi)神何故持(chi)矛(mao)乎(hu)?”“然,可毋问也,真(zhen)人必自知之(zhi)。”“所以(yi)问者,天(tian)师幸(xing)哀后(hou)生,为(wei)作法。不问,则令后(hou)世不得(de)知天(tian)道之(zhi)意决(jue)。”“然,此者,天(tian)之(zhi)象也,物(wu)者各从其(qi)(qi)(qi)类。东(dong)(dong)方者,物(wu)始牙出头,尽生利(li),刺土而出,其(qi)(qi)(qi)精象矛(mao),故为(wei)矛(mao)。其(qi)(qi)(qi)神吏来(lai),以(yi)此为(wei)节。南方,万物(wu)垂枝布叶,若(ruo)戟(ji),故其(qi)(qi)(qi)精神而持(chi)戟(ji)。其(qi)(qi)(qi)神吏来(lai),以(yi)此为(wei)节。
西方为弓(gong)弩(nu)斧(fu)。西方者,天弩(nu)杀象。夫弓(gong)弩(nu)斧(fu),亦最伤害之长(zhang)也(ye),故(gu)其神来(lai),以(yi)(yi)此(ci)为节。北(bei)方为镶CF48刀(dao)。北(bei)方者,物(wu)伏(fu)藏逃(tao)。镶CF48所以(yi)(yi)逃(tao)身者也(ye),刀(dao)者小人所服,亦常以(yi)(yi)避逃(tao)以(yi)(yi)害人,非上君子之有(you)也(ye)。故(gu)其神来(lai),亦以(yi)(yi)此(ci)为节。
中央者,为雷(lei)为鼓为剑。中央者,土也(ye)(ye)(ye),五行之主也(ye)(ye)(ye)。鼓亦五兵(bing)(bing)之长(zhang)也(ye)(ye)(ye),剑亦君子道德人所服也(ye)(ye)(ye),亦五兵(bing)(bing)之长(zhang)也(ye)(ye)(ye)。故中央神来(lai),以(yi)此为节。
是天(tian)地(di)(di)自(zi)然实(shi)信之符(fu)(fu)节也(ye),比(bi)若人(ren)(ren),生(sheng)当有头。应(ying)(ying)此(ci),持(chi)其节、实(shi)信符(fu)(fu)传来(lai)对;不若此(ci),即非其行神(shen)也(ye)。应(ying)(ying)他神(shen)妄来(lai)对,悉为(wei)乱政,久(jiu)久(jiu)其治乱,难平安,故皆(jie)求信符(fu)(fu)节也(ye)。真(zhen)人(ren)(ren)知(zhi)之耶(ye)?”“唯唯”。“是说乃(nai)浅而(er)深,虽不足道(dao)者,反乃(nai)当与天(tian)地(di)(di)四时五行气相应(ying)(ying)和。”“善哉善哉!”“行,真(zhen)人(ren)(ren)知(zhi)之矣。”
右(you)厌邪人尽变(bian)成道以救死命(ming)诀(jue)
◎阙题
守道(dao)德(de)积善,乃(nai)究洽天地鬼神精气(qi)。人民C167行万物(wu),四(si)时(shi)五(wu)行之(zhi)气(qi),常(chang)与往来(lai),莫不知其善者(zhe)矣(yi)。
◎阙题
大慈孝顺闾(lv)第一:慈孝者,思从内出,思以藏(zang)发,不(bu)学能得之,自然之术。行(xing)与天(tian)心同,意与地和,上(shang)有益(yi)帝(di)王,下为民间昌(chang)率(lv),能致(zhi)和气,为人为先法,其行(xing)如丹(dan)青(qing),故使第一。
明道(dao)(dao)德(de)大柔闾第二:明经道(dao)(dao)德(de),为百姓先,学(xue)好(hao)道(dao)(dao),善聚德(de),不致盗贼,上有(you)益(yi)帝(di)王化之,最真吉矣(yi)。
孝悌始(shi)学化善闾第三(san):始(shi)学欲(yu)为善,心中有庶(shu)几(ji)。去邪就正,且成仁行未(wei)化也。
佃家(jia)子谨闾第四:佃家(jia)谨力子,平旦日作(zuo),日入(ru)而息,不避劳(lao)苦,日有积聚(ju),家(jia)中雍雍,以养父母,得土之(zhi)利,顺天(tian)之(zhi)道,不敢为(wei)非(fei),有益县(xian)官。
大不(bu)仁之(zhi)子、无(wu)义(yi)少年好兵聚(ju)奸闾(lv)第五:无(wu)义(yi)之(zhi)人,不(bu)仁之(zhi)子,不(bu)用道(dao)理,骂天击地,不(bu)养父母,行必持兵,恐畏(wei)乡里。轻薄年少,无(wu)益天地之(zhi)化,反为大害,并(bing)力计捕,捐弃(qi)沟渎,不(bu)得藏埋。
不(bu)(bu)(bu)和家中、欺(qi)老爱少、共食异财闾第六:家将必败(bai),骨肉不(bu)(bu)(bu)和,不(bu)(bu)(bu)能(neng)相教,妄传(chuan)往(wang)来,更相逃避背本向末(mo),其祸不(bu)(bu)(bu)救(jiu)矣。
悔过弃兵闾(lv)第七:生于穷里,希有(you)(you)闻睹,不(bu)知(zhi)善(shan)(shan)恶,有(you)(you)过天(tian)下,行不(bu)合(he)天(tian),赖(lai)有(you)(you)明(ming)君,使我就善(shan)(shan),少不(bu)知(zhi)学,长乃悔之(zhi),使善(shan)(shan)人贤士以五尺柱高,卒有(you)(you)去闾(lv)。学者当(dang)考问之(zhi),一旦民皆为善(shan)(shan)矣。
悔过(guo)(guo)更合善(shan)闾(lv)第八:室(shi)学不成,祸乱(luan)悉生,赖有明君,知(zhi)我情(qing)由,令我悔过(guo)(guo),反致为(wei)人(ren)师矣。
大(da)恶(e)人邪(xie)贪败化闾第九:尸禄(lu)邪(xie)恶(e)贪贼,欺上(shang)害下大(da)佞,名为官贼,似人之形,贪兽(shou)之情,无益天地阴阳,灾深当诛亡。
除过(guo)复正悔事(shi)闾(lv)第十:悔过(guo)改行易心(xin),少(shao)无善(shan)情,灾害数生,朝(chao)过(guo)暮(mu)改,名为(wei)善(shan)人(ren)。此十闾(lv),古(gu)贤圣人(ren)之法,乐人(ren)为(wei)善(shan),使不(bu)相贼(zei)伤,欲令各(ge)终天年,还反其(qi)道(dao),防绝其(qi)本。得睹太平之气也(ye)。
◎阙题
神者皆(jie)以(yi)规正,其根(gen)太相,太相系(xi)(xi)于(yu)(yu)帝王,因(yin)(yin)(yin)以(yi)正天行之。其次(ci)根(gen)系(xi)(xi)于(yu)(yu)皇后,因(yin)(yin)(yin)以(yi)顺地理。中(zhong)根(gen)系(xi)(xi)于(yu)(yu)众圣,因(yin)(yin)(yin)以(yi)理阴阳。细微小(xiao)根(gen)系(xi)(xi)于(yu)(yu)庶民,因(yin)(yin)(yin)以(yi)理万物(wu)。大(da)人(ren)为(wei)之得大(da),中(zhong)人(ren)为(wei)之得中(zhong),小(xiao)人(ren)为(wei)之得小(xiao),皆(jie)有可正也。
帝王行道(dao)(dao)德兴盛,日大明(ming)(ming)(ming),少(shao)道(dao)(dao)德少(shao)明(ming)(ming)(ming);皇后行道(dao)(dao)德,月大光明(ming)(ming)(ming),少(shao)道(dao)(dao)德少(shao)光明(ming)(ming)(ming);众贤行道(dao)(dao)德,星(xing)历大耀,少(shao)道(dao)(dao)德少(shao)耀。四根(gen)俱行道(dao)(dao)德,天(tian)下安宁,瑞应(ying)出(chu),大光远(yuan)。遥(yao)观天(tian)象,风(feng)雨时(shi)善,夷狄(di)归心(xin),灾(zai)害自(zi)消。今得天(tian)师(shi)书道(dao)(dao)德,以往付(fu)谨(jin)民,使(shi)谨(jin)民使(shi)归上有大仁道(dao)(dao)德之(zhi)君(jun),可以平(ping)天(tian)下之(zhi)理而长(zhang)安身。
帝(di)王尸上皇天之(zhi)(zhi)(zhi)第(di)(di)一(yi)贵子也,皇后乃地之(zhi)(zhi)(zhi)第(di)(di)一(yi)贵女也。夫(fu)至神圣贵人,职当居百(bai)重之(zhi)(zhi)(zhi)内,而反忧天下万里之(zhi)(zhi)(zhi)外,受天业,为阴阳(yang)六合八方持统首。
天(tian)地之(zhi)(zhi)尊位,为神灵所因(yin)任,上(shang)下(xia)洞极,万物C167行(xing)之(zhi)(zhi)属,莫不归心。于(yu)是作无上(shang)灵宝谒,能知天(tian)意、明于(yu)星历之(zhi)(zhi)吏,名为太史,直事不得(de)逋,日与夜迭上(shang)观候天(tian)气(qi)盛衰,三光之(zhi)(zhi)得(de)失(shi),乐(le)得(de)天(tian)敕(chi)戒以(yi)自安(an)也。十一月则修黄钟(zhong),导(dao)地下(xia)之(zhi)(zhi)气(qi)使上(shang)通,乐(le)得(de)后土(tu)意,以(yi)自安(an)矣。
作明(ming)(ming)堂于(yu)太阳丙(bing)午之(zhi)(zhi)地,为(wei)其开八窗(chuang)四(si)达,乐(le)通八方四(si)时之(zhi)(zhi)气,欲与八风四(si)时之(zhi)(zhi)气合其吉,以自安(an)也(ye)。明(ming)(ming)辟四(si)门,乐(le)得(de)天下奇文殊策、希见之(zhi)(zhi)物、贤明(ming)(ming)异(yi)术,可以长安(an)天下而(er)消灾异(yi)。古者圣人在位,常力求隐士贤柔(rou),可以共理。
愿闻四时为(wei)(wei)尊(zun)贵。然,王(wang)(wang)气乃为(wei)(wei)无气之长也(ye),众气所(suo)系属,诸尊(zun)贵之君也(ye)。王(wang)(wang)气乃为(wei)(wei)天,为(wei)(wei)皇,为(wei)(wei)帝(di),为(wei)(wei)王(wang)(wang),为(wei)(wei)太岁,为(wei)(wei)月建,为(wei)(wei)斗冈,为(wei)(wei)青龙,为(wei)(wei)大(da)德,为(wei)(wei)盛兴,为(wei)(wei)帝(di)王(wang)(wang),为(wei)(wei)无上王(wang)(wang),为(wei)(wei)生成主。
是(shi)故(gu)王(wang)(wang)(wang)气(qi)(qi)所(suo)(suo)处,万(wan)物(wu)莫不归王(wang)(wang)(wang)之;王(wang)(wang)(wang)气(qi)(qi)所(suo)(suo)居(ju),皆(jie)王(wang)(wang)(wang)而生,所(suo)(suo)背去(qu)悉死,由元气(qi)(qi)也。故(gu)王(wang)(wang)(wang)气(qi)(qi)处阳(yang)则(ze)阳(yang)王(wang)(wang)(wang),居(ju)阴则(ze)阴王(wang)(wang)(wang),居(ju)天(tian)(tian)则(ze)天(tian)(tian)王(wang)(wang)(wang),居(ju)地则(ze)地王(wang)(wang)(wang),所(suo)(suo)处者(zhe)皆(jie)王(wang)(wang)(wang),受命主理。是(shi)古(gu)者(zhe)圣(sheng)人(ren)王(wang)(wang)(wang)者(zhe),春东,夏(xia)南,秋西,冬北,六月中央,匝气(qi)(qi)则(ze)谒见天(tian)(tian),王(wang)(wang)(wang)气(qi)(qi)乃尊于天(tian)(tian)。
当月建名(ming)为(wei)破(po)大(da)耗,当帝(di)王(wang)气(qi)(qi)(qi)冲,为(wei)名(ming)死(si)(si)灭亡。元(yuan)气(qi)(qi)(qi)建位,帝(di)王(wang)气(qi)(qi)(qi)为(wei)第一气(qi)(qi)(qi),尊严不(bu)可(ke)妄当地。月建后(hou)(hou)一为(wei)闭(bi)(bi),闭(bi)(bi)者(zhe),乃天(tian)主闭(bi)(bi)塞其(qi)后(hou)(hou)阴(yin)休气(qi)(qi)(qi),恐来前为(wei)奸猾,干帝(di)王(wang)建气(qi)(qi)(qi)也(ye)(ye),故(gu)闭(bi)(bi)其(qi)后(hou)(hou)也(ye)(ye)。开者(zhe),天(tian)之法,不(bu)乐害伤(shang)也(ye)(ye),故(gu)开其(qi)后(hou)(hou)者(zhe),示(shi)教休气(qi)(qi)(qi),为(wei)其(qi)有为(wei)奸者(zhe)乐开使退(tui)去也(ye)(ye)。不(bu)去当见收,收则考问之,则成罪(zui)。罪(zui)则不(bu)可(ke)除,令死(si)(si)危,故(gu)后(hou)(hou)五(wu)为(wei)危。危则近(jin)死(si)(si)矣,故(gu)后(hou)(hou)六为(wei)破(po)。天(tian)斗所破(po)乃死(si)(si),故(gu)魁主死(si)(si)亡,乃至危也(ye)(ye)。
故(gu)帝王气(qi)(qi)(qi),起(qi)少阳(yang)太阳(yang),常守斗建;死亡气(qi)(qi)(qi),乃起(qi)于(yu)少阴(yin)太阴(yin),常守斗魁。是故(gu)后六将,天(tian)常休之空之,与地(di)同(tong)气(qi)(qi)(qi),主(zhu)闭藏匿奸宄与邪鬼物同(tong)处(chu),不(bu)可妄开发。古者贤人好生也,悉气(qi)(qi)(qi)属斗前,与天(tian)行(xing)并,故(gu)日吉(ji),能(neng)有气(qi)(qi)(qi)也。诸为奸猾(hua)阴(yin)贼(zei)恶邪,悉象阴(yin)气(qi)(qi)(qi),属斗后,故(gu)日衰,所为者凶。
元气恍惚自然,共(gong)(gong)凝(ning)成一,名为天也;分而(er)生(sheng)(sheng)阴而(er)成地,名为二也;因为上天下地,阴阳相合(he)施生(sheng)(sheng)人,名为三也。三统(tong)共(gong)(gong)长(zhang),长(zhang)养凡物,名为财。财共(gong)(gong)生(sheng)(sheng)欲,欲共(gong)(gong)生(sheng)(sheng)邪,邪共(gong)(gong)生(sheng)(sheng)奸,奸共(gong)(gong)生(sheng)(sheng)猾,猾共(gong)(gong)生(sheng)(sheng)害而(er)不止(zhi),则乱(luan)败(bai)(bai),败(bai)(bai)而(er)不止(zhi),不可复(fu)理(li),因穷(qiong)还反其本,故名为承负。
夫天道天心,遭不(bu)(bu)肖(xiao)则乱,得(de)贤(xian)明(ming)(ming)则理。古者帝王得(de)贤(xian)明(ming)(ming)乃道兴(xing),不(bu)(bu)敢以下愚不(bu)(bu)肖(xiao)为(wei)(wei)近辅。速以吾(wu)此文付上德之(zhi)君(jun)行之(zhi),洞(dong)明(ming)(ming)者光(guang)。以三气(qi)相见(jian)问之(zhi),占(zhan)十(shi)中十(shi),所(suo)理悉理,此第一(yi)善(shan)明(ming)(ming),可(ke)以为(wei)(wei)帝王使(shi)(shi);占(zhan)十(shi)中九(jiu),一(yi)气(qi)乱不(bu)(bu)理,可(ke)为(wei)(wei)诸侯使(shi)(shi);占(zhan)十(shi)中八,二气(qi)乱不(bu)(bu)理,可(ke)为(wei)(wei)凡(fan)人使(shi)(shi);过(guo)此已下,名乱天正道,必有冤结,鬼神精伏逃不(bu)(bu)见(jian),不(bu)(bu)可(ke)理,不(bu)(bu)能调和太(tai)平之(zhi)气(qi)。
子欲得道思书文,求(qiu)道之(zhi)法静为根,为根,积(ji)精不止神(shen)之(zhi)门,五德和合见(jian)魂魄,心神(shen)已明大道陈。先知安危(wei)察四邻(lin),群神(shen)大来(lai)集(ji)若(ruo)云,若(ruo)是不息长(zhang)(zhang)寿君。哉大道不用勤,形若(ruo)死灰守魂神(shen),魂神(shen)不去乃(nai)长(zhang)(zhang)存(cun)。
周(zhou)者反始环无端,去本求(qiu)末道(dao)有(you)患(huan),众民失(shi)之不(bu)(bu)得(de)完,思其意无失(shi)真言。清静(jing)为本非用(yong)钱(qian),可不(bu)(bu)重爱明师(shi)言?师(shi)受师(shi)语不(bu)(bu)死(si)焉。愚者逆师(shi)与鬼邻,不(bu)(bu)得(de)正(zheng)道(dao)入凶门,遂(sui)不(bu)(bu)复(fu)还去神,骨肉腐(fu)涂(tu)称祖先,命已灭(mie)亡大穷焉。
◎阙题
凡愚之术,皆(jie)从内出(chu),自有法律,厚(hou)为(wei)本根,见(jian)神(shen)而活。亦无苦愁,神(shen)恶劳(lao)烈,安心定(ding)意,慎(shen)无暴卒。久久自静,万道俱(ju)出(chu),长存不死,与天相毕(bi)(bi)。为(wei)之必和,与道为(wei)一,贤持无置,凡事(shi)已毕(bi)(bi)。俗念除去,与神(shen)交结,乘云(yun)驾(jia)龙,雷(lei)公(gong)同(tong)室(shi),躯(qu)化而为(wei)神(shen),状若太一。详思书信,慎(shen)无失节。
凡精思之道(dao)(dao),成于幽室,不(bu)求(qiu)荣位,志日调密,开蒙洞白,类似昼(zhou)日。不(bu)学之时,若夜视漆,东西南北,迷于其室,令贤圣(sheng)惶(huang)忄亥,心(xin)独战栗。五守已强不(bu)死亡,安贫(pin)乐贱可(ke)久长,贱反求(qiu)贵道(dao)(dao)相(xiang)妨,尊官重禄慎(shen)无望,强求(qiu)官位道(dao)(dao)即亡,不(bu)若除卧(wo)久安床(chuang)。不(bu)食而(er)自明,百(bai)邪皆去远(yuan)祸(huo)殃。守静不(bu)止不(bu)丧,幸可(ke)长命而(er)久行,无敢(gan)恣意失(shi)常,求(qiu)之不(bu)止为道(dao)(dao)王。
治活之(zhi)术各异方,与民殊事不(bu)相(xiang)妨。上之(zhi)好(hao)(hao)生(sheng)(sheng),民命久长(zhang)。俗(su)教道上有(you)仁王,圣主思道,化下(xia)(xia)流行(xing),令(ling)民清廉,永无(wu)(wu)祸殃。民之(zhi)不(bu)死(si),上之(zhi)明也。上无(wu)(wu)明君教不(bu)行(xing),不(bu)肯为(wei)道反好(hao)(hao)兵,户有(you)恶子家丧亡。持(chi)兵要(yao)人居路傍,伺(si)人空闲夺其装,县官不(bu)安盗贼(zei)行(xing)。观民可为(wei)上可明,人君好(hao)(hao)仁,下(xia)(xia)求长(zhang)生(sheng)(sheng);上之(zhi)不(bu)仁,下(xia)(xia)多邪倾,皆令(ling)夭死(si),不(bu)知(zhi)乐生(sheng)(sheng)。
下(xia)(xia)愚(yu)好(hao)德,上(shang)教令也(ye);民之好(hao)道者,其(qi)主明也(ye);尽(jin)欲长生,远祸殃也(ye);不(bu)食(shi)廉洁,去诸(zhu)兵也(ye);垂拱(gong)无为,弃不(bu)祥(xiang)也(ye);圣主大兴(xing),其(qi)民相亲也(ye);恩及下(xia)(xia)愚(yu),是其(qi)王也(ye);天道好(hao)生,以安上(shang)也(ye);下(xia)(xia)愚(yu)不(bu)争上(shang)之庆,天下(xia)(xia)幸甚,莫不(bu)归王也(ye)。
民(min)不(bu)好道者,上(shang)之不(bu)明也(ye)(ye)(ye)(ye)(ye);内(nei)怀奸心,明行(xing)也(ye)(ye)(ye)(ye)(ye)。不(bu)好为德(de),反(fan)好兵也(ye)(ye)(ye)(ye)(ye);父(fu)子(zi)分离,居道傍也(ye)(ye)(ye)(ye)(ye);不(bu)得长生(sheng),积(ji)死(si)丧也(ye)(ye)(ye)(ye)(ye);家有(you)贫子(zi),若(ruo)虎狼也(ye)(ye)(ye)(ye)(ye)。上(shang)之无德(de),兵祸殃也(ye)(ye)(ye)(ye)(ye);下愚为君,化(hua)不(bu)行(xing)也(ye)(ye)(ye)(ye)(ye)。民(min)多好仙(xian),帝王明也(ye)(ye)(ye)(ye)(ye);天(tian)见其治(zhi),恩(en)下行(xing)也(ye)(ye)(ye)(ye)(ye);C167行(xing)喘息,皆被光(guang)也(ye)(ye)(ye)(ye)(ye)。
◎阙题
天(tian)(tian)者(zhe)好生道,故(gu)为(wei)天(tian)(tian)经(jing);积(ji)德(de)者(zhe)地经(jing),地者(zhe)好养,故(gu)为(wei)地经(jing);积(ji)和而好施者(zhe)为(wei)人经(jing),和气者(zhe)相(xiang)通(tong)往来,人有财相(xiang)通(tong),施及往来,故(gu)和为(wei)人经(jing)也。
古者(zhe)将学问(wen)者(zhe),皆正其本(ben)。比若种木(mu)(mu)也,本(ben)索善种,置善地,其生也,本(ben)末枝叶悉善。本(ben)者(zhe)是其本(ben)师,枝实(shi)者(zhe)是弟子。是故(gu)(gu)古之(zhi)学,悉先(xian)念思本(ben),乃学其道也。故(gu)(gu)可为者(zhe),得(de)与天心合(he),故(gu)(gu)吉也。夫种木(mu)(mu),不择得(de)善木(mu)(mu),又植恶地,枝叶华实(shi),安得(de)美哉?此者(zhe),始以(yi)端身(shen)正性,道意止归之(zhi)元气,还(hai)以(yi)安身(shen)。
念(nian)古法,先(xian)师(shi)所职行,何(he)以(yi)能自治(zhi),计定意极(ji),且(qie)自得之(zhi)。先(xian)以(yi)安形,始为之(zhi)。如婴儿之(zhi)游(you),不用(yong)筋(jin)力,但用(yong)善意。详念(nian)先(xian)人独寿,其治(zhi)独意,以(yi)何(he)得之(zhi)。但以(yi)至道(dao),绳(sheng)邪(xie)去奸,比若神矣,无有奇怪(guai)。本正(zheng),以(yi)是(shi)为之(zhi),故得天心,不负(fu)地意,四时周,五行安,子孙不相承负(fu),各怀至德(de),不复知为邪(xie)恶也。
真人(ren)问曰(yue):“何(he)(he)为(wei)(wei)(wei)(wei)天经(jing)(jing)(jing)(jing)(jing),何(he)(he)为(wei)(wei)(wei)(wei)地(di)经(jing)(jing)(jing)(jing)(jing),何(he)(he)为(wei)(wei)(wei)(wei)人(ren)经(jing)(jing)(jing)(jing)(jing),何(he)(he)为(wei)(wei)(wei)(wei)道(dao)经(jing)(jing)(jing)(jing)(jing),何(he)(he)为(wei)(wei)(wei)(wei)圣(sheng)(sheng)(sheng)经(jing)(jing)(jing)(jing)(jing),何(he)(he)为(wei)(wei)(wei)(wei)贤经(jing)(jing)(jing)(jing)(jing),何(he)(he)为(wei)(wei)(wei)(wei)吉经(jing)(jing)(jing)(jing)(jing),何(he)(he)为(wei)(wei)(wei)(wei)凶经(jing)(jing)(jing)(jing)(jing),何(he)(he)为(wei)(wei)(wei)(wei)生(sheng)经(jing)(jing)(jing)(jing)(jing),何(he)(he)为(wei)(wei)(wei)(wei)死经(jing)(jing)(jing)(jing)(jing)?”神人(ren)曰(yue):“然,修积真道(dao),道(dao)者(zhe),天经(jing)(jing)(jing)(jing)(jing)也(ye)(ye)。天者(zhe)好(hao)生(sheng),道(dao)亦好(hao)生(sheng),故为(wei)(wei)(wei)(wei)天经(jing)(jing)(jing)(jing)(jing)。修积德者(zhe),地(di)经(jing)(jing)(jing)(jing)(jing)也(ye)(ye)。地(di)者(zhe)好(hao)养,德亦好(hao)养,故为(wei)(wei)(wei)(wei)地(di)经(jing)(jing)(jing)(jing)(jing)。修积和而好(hao)施与者(zhe),为(wei)(wei)(wei)(wei)人(ren)经(jing)(jing)(jing)(jing)(jing)。和气者(zhe)相通(tong)往来,人(ren)有财亦当(dang)相通(tong)往来,故和为(wei)(wei)(wei)(wei)人(ren)经(jing)(jing)(jing)(jing)(jing)也(ye)(ye)。修积上(shang)古(gu)、中(zhong)古(gu)、下(xia)古(gu)道(dao)辞,为(wei)(wei)(wei)(wei)道(dao)经(jing)(jing)(jing)(jing)(jing);修积上(shang)古(gu)、中(zhong)古(gu)、下(xia)古(gu)圣(sheng)(sheng)(sheng)文,为(wei)(wei)(wei)(wei)圣(sheng)(sheng)(sheng)经(jing)(jing)(jing)(jing)(jing);修积上(shang)古(gu)、中(zhong)古(gu)、下(xia)古(gu)贤辞,为(wei)(wei)(wei)(wei)贤经(jing)(jing)(jing)(jing)(jing)。其师吉者(zhe),为(wei)(wei)(wei)(wei)吉经(jing)(jing)(jing)(jing)(jing);其师凶者(zhe),为(wei)(wei)(wei)(wei)凶经(jing)(jing)(jing)(jing)(jing);其师生(sheng)者(zhe),为(wei)(wei)(wei)(wei)生(sheng)经(jing)(jing)(jing)(jing)(jing);其师死者(zhe),为(wei)(wei)(wei)(wei)死经(jing)(jing)(jing)(jing)(jing)。法由圣(sheng)(sheng)(sheng)显(xian),道(dao)寄人(ren)弘。”
◎阙题
入室独居,思经道之本(ben),所须(xu)出入,贤者先得(de)其(qi)意,其(qi)次随之,遂俱入道,与邪相去矣。
入室思存,五官(guan)转移,随(sui)阴阳孟(meng)仲季为(wei)兄弟,应气(qi)而(er)动,顺(shun)四时五行(xing)天道变化,以为(wei)常(chang)矣。失(shi)气(qi)则死(si),有气(qi)则生,万物随(sui)之,人道为(wei)雄,故立(li)五官(guan),随(sui)气(qi)而(er)兴。
天(tian)道(dao)因气(qi)飞为(wei)雄,真人(ren)积(ji)气(qi),聚神明,故(gu)道(dao)终(zhong)常独(du)行。万民失(shi)气(qi),故(gu)死丧者为(wei)贱,生者为(wei)贵。子(zi)守(shou)道(dao),可(ke)长久。随气(qi)而(er)化天(tian)为(wei)常,无急名利(li)道(dao)自行。天(tian)道(dao)常生无有丧,地道(dao)持(chi)两主死亡。
夫上古圣贤(xian)者于(yu)官(guan),中士度(du)于(yu)山,下(xia)士虫死居(ju)民间(jian)。贤(xian)者见书,深思此言(yan),先(xian)难后易,身(shen)亦无患(huan)。而(er)守(shou)德,成(cheng)大道身(shen)。学已更(geng)九室,成(cheng)神人(ren)(ren)。其念常与凡(fan)人(ren)(ren)殊绝异,朝夕未(wei)常念地上,欲闻天(tian)事也。意乃念天(tian)上职事,乃后可(ke)下(xia)九室,积(ji)精笃竭(jie)自化(hua),易其形容(rong),即(ji)是上天(tian)圣人(ren)(ren)也,不得复(fu)理民间(jian)时事明矣(yi)。
吾之书,乃使(shi)高士遂生而不见,下士不敢妄为妄言也(ye)。吾书为道(dao),所(suo)能穷竟人志,使(shi)人贤(xian)不肖各尽其才,至(zhi)死无可复(fu)悔者(zhe),乃各尽其天命也(ye)。欲寿乐(le)(le)(le)久存(cun)者(zhe),思正道(dao)意,可往矣;不乐(le)(le)(le)久存(cun)者(zhe),宜就俗事,但乐(le)(le)(le)止其身而已。