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太平经在线阅读

[移动版] 作者:佚名

 

太平经(31)

◎阙题

验(yan)行镜其身、自(zi)知可为得(de)失法。贤明(ming)智乃(nai)包裹天地,积书无极,而不能自(zi)寿益命,此名空(kong)虚无实道也,术士(shi)之师也,久久还自(zi)穷之。

学能遍授天文地(di)理,悉(xi)解万物之情,众书并(bing)合备(bei)具,而不(bu)能事(shi)亲尊君,此知(zhi)(zhi)无益(yi)也。详思此言(yan),吉凶可知(zhi)(zhi)矣。此以简行,即令(ling)人自知(zhi)(zhi)得失。

◎阙题

学问何(he)者(zhe)(zhe)为急?故(gu)陈列二事,分明(ming)士意(yi)失得(de)之(zhi)(zhi)象。自开辟以来,行有二急,其(qi)余欲知(zhi)(zhi)之(zhi)(zhi)亦(yi)可,不(bu)知(zhi)(zhi)之(zhi)(zhi)亦(yi)可。天地(di)(di)与圣(sheng)明(ming)所(suo)务(wu),当推(tui)行而大得(de)者(zhe)(zhe),寿孝为急。寿者(zhe)(zhe),乃与天地(di)(di)同优也(ye);孝者(zhe)(zhe),与天地(di)(di)同力也(ye)。故(gu)寿者(zhe)(zhe)长生,与天同精。孝者(zhe)(zhe),下承顺其(qi)上(shang),与地(di)(di)同声。此二事者(zhe)(zhe),得(de)天地(di)(di)之(zhi)(zhi)意(yi),凶害自去。深(shen)思此意(yi),太平之(zhi)(zhi)理(li)也(ye),长寿之(zhi)(zhi)要也(ye)。

诸欲为善(shan)求活者(zhe)(zhe)少,故(gu)父(fu)母者(zhe)(zhe),生之(zhi)根也(ye)(ye);君者(zhe)(zhe),授荣尊之(zhi)门也(ye)(ye);师(shi)者(zhe)(zhe),智(zhi)之(zhi)所出,不穷之(zhi)业也(ye)(ye)。此三者(zhe)(zhe),道(dao)德之(zhi)门户也(ye)(ye)。父(fu)母,乃传(chuan)天地阴阳祖统也(ye)(ye);师(shi)者(zhe)(zhe),乃晓知天地之(zhi)意(yi),解凡事(shi)之(zhi)结;君者(zhe)(zhe),当承天地,顺阴阳,常务得(de)其意(yi),以理道(dao)为事(shi)。故(gu)此三者(zhe)(zhe),性命之(zhi)门户也(ye)(ye)。深(shen)思此言,万(wan)害除矣(yi)。

寿(shou)孝(xiao)者(zhe),神灵所(suo)爱(ai)好也(ye);不(bu)寿(shou)孝(xiao)者(zhe),百祸(huo)所(suo)趋也(ye)。此道自然不(bu)用力(li),欲知其效(xiao),常随人意(yi)善(shan)恶所(suo)致。心(xin)意(yi)谋(mou)事于内,响(xiang)应于外(wai),欲知其道,正影响(xiang)之应也(ye)。心(xin)以意(yi)吉凶之门户。古(gu)者(zhe)太平之君,其理要但用心(xin)意(yi)善(shan),即臣善(shan);用意(yi)误(wu),得臣亦(yi)误(wu)。心(xin)意(yi),天地枢机也(ye),不(bu)可妄动也(ye),使(shi)和(he)气错乱,灾害日生矣。

◎来善集三(san)道文书诀第一(yi)百二十七

六方真人(ren)俱谨再拜(bai):“前得天师教人(ren)集(ji)(ji)共(gong)上书严(yan)敕,归各分(fen)处,结胸(xiong)心,思其意,七日七夜(ye)。六真人(ren)三(san)(san)集(ji)(ji)议,俱有不(bu)解。三(san)(san)集(ji)(ji)露议者,三(san)(san)睹(du)天流(liu)星变(bian)光:一者,见流(liu)星出(chu)天门,入(ru)地户;再者,见流(liu)星出(chu)太(tai)阳,入(ru)太(tai)阴;三(san)(san)者,见列(lie)宿流(liu)入(ru)天狱(yu)中。因(yin)三(san)(san)并而共(gong)策之,恐天师三(san)(san)道行书,为下所断绝(jue),使(shi)不(bu)得上通,复令天怒重忿(fen)忿(fen),上皇气不(bu)得来也。令帝(di)王道德之君,固固承(cheng)负先王余灾(zai)不(bu)绝(jue),而得愁苦焉。”

“咄咄!六真人为(wei)(wei)皇(huang)灵(ling)共(gong)来问(wen)事(shi),益精进(jin),天焉(yan)哉!吾(wu)见(jian)(jian)诸弟(di)子言(yan),无可复(fu)以加诸真人也(ye)(ye)。今试自说其流星意。”“六弟(di)子愚蔽,敢不(bu)言(yan)。初(chu)始(shi)一流星出天门,入地户(hu)(hu)。天门者,阳(yang)也(ye)(ye),君也(ye)(ye);地户(hu)(hu)者,阴也(ye)(ye),民臣也(ye)(ye)。今民臣,其行(xing)不(bu)流而上(shang)附,返上(shang)施(shi)恩于下(xia)。夫门户(hu)(hu),乃主通(tong)事(shi),今下(xia)户(hu)(hu)不(bu)上(shang)行(xing),返上(shang)门通(tong)门而下(xia),知为(wei)(wei)下(xia)辞会见(jian)(jian)断绝,不(bu)得上(shang)行(xing)也(ye)(ye)。”

“善哉真人言(yan),吾无以(yi)加之也(ye)。行虽(sui)苦,复说二(er)事。”“唯唯。二(er)事:见太(tai)阳(yang)(yang)星乃流入(ru)太(tai)阴(yin)中(zhong)。太(tai)阳(yang)(yang),君也(ye);太(tai)阴(yin),民(min)臣也(ye)。太(tai)阳(yang)(yang),明也(ye);太(tai)阴(yin),暗(an)昧(mei)也(ye)。今暗(an)昧(mei)当上(shang)(shang)流入(ru)太(tai)明中(zhong),此比若民(min)臣暗(an)昧(mei),无知困(kun)穷,当上(shang)(shang)自附归明王圣主,求见理冤(yuan)结。今反(fan)太(tai)明下(xia)(xia)入(ru)B649昧(mei)中(zhong),是象诏书施(shi)恩下(xia)(xia)行者见断(duan)绝,暗(an)昧(mei)而(er)(er)不(bu)明,下(xia)(xia)治内独乱而(er)(er)暗(an)蔽其上(shang)(shang)也(ye)。又(you)象比近下(xia)(xia)民(min),所(suo)属长吏,共蔽匿天(tian)地(di)灾变,使不(bu)得上(shang)(shang)通冥(ming)冥(ming),与(yu)民(min)臣共欺其上(shang)(shang),共为(wei)奸之证也(ye)。”

“善哉善哉!吾无以加六子言也(ye)。行虽(sui)苦,复说其三事(shi)。”“唯(wei)唯(wei)。三事(shi):见列(lie)(lie)宿(su)星流入(ru)(ru)天(tian)狱中,夫(fu)列(lie)(lie)宿(su)者,善正星也(ye),乃(nai)流入(ru)(ru)天(tian)之(zhi)狱。狱者,天(tian)之(zhi)治罪名处也(ye)。恐列(lie)(lie)士善人欲为(wei)帝(di)王尽(jin)力(li),上书(shu)以通天(tian)地之(zhi)谈,返为(wei)闲野远京(jing)师之(zhi)长(zhang)吏所共疾恶,后(hou)返以他事(shi)害之(zhi),故列(lie)(lie)宿(su)乃(nai)流入(ru)(ru)狱中也(ye)。”

“善哉精哉!吾无(wu)以加六子(zi)言。今(jin)六子(zi)问(wen)事(shi),乃何一怒也!独不懈倦耶(ye)?”“不敢(gan)也。常见天(tian)师言,真人为天(tian)来问(wen)事(shi),今(jin)欲止,恐天(tian)辞不通。今(jin)凡(fan)人命属天(tian)地,天(tian)地不喜,返(fan)且害病人,则不得(de)竟吾天(tian)年寿矣。”

“善(shan)哉,真(zhen)人(ren)之言(yan)是也(ye)(ye),不失之也(ye)(ye)。今(jin)吾为(wei)诸真(zhen)人(ren)说(shuo)(shuo),亦不敢(gan)(gan)遗懈(xie)止(zhi)也(ye)(ye)。吾与诸真(zhen)人(ren)等(deng)耳(er),俱命属天(tian)地,若闭不说(shuo)(shuo),说(shuo)(shuo)而中止(zhi)也(ye)(ye),天(tian)地同且(qie)害我,故我说(shuo)(shuo)亦不敢(gan)(gan)妄道止(zhi)也(ye)(ye)。行,且(qie)为(wei)六(liu)真(zhen)人(ren)具(ju)说(shuo)(shuo)之。今(jin)六(liu)真(zhen)人(ren)新出穴,为(wei)天(tian)思(si),可以除天(tian)病者;为(wei)有德(de)君思(si),可以除解灾安身者。六(liu)真(zhen)人(ren)极共(gong)说(shuo)(shuo)其意,尽心所欲言(yan)者,令使不得闭绝。”“唯(wei)唯(wei),天(tian)师所敕,不敢(gan)(gan)不尽雀鼠之智,悉言(yan)之不也(ye)(ye)?”“大慊。”

“唯(wei)唯(wei)。今天(tian)下所畏(wei),口(kou)闭为其(qi)不敢(gan)妄诞。今日月星历,亲天(tian)之列宿神也(ye),尚相畏(wei),是故日出,星辄(zhe)逃(tao)匿,不敢(gan)见,畏(wei)其(qi)威。夫四(si)境(jing)之内,有(you)严(yan)帝王,天(tian)下惊骇(hai),虽(sui)去京师大远者,畏(wei)诏书不敢(gan)语(yu)也(ye);一(yi)州界有(you)强(qiang)长(zhang)吏,一(yi)州不敢(gan)语(yu)也(ye);一(yi)郡有(you)强(qiang)长(zhang)吏,一(yi)郡不敢(gan)语(yu)也(ye);一(yi)县(xian)有(you)刚强(qiang)长(zhang)吏,一(yi)县(xian)不敢(gan)语(yu)也(ye);一(yi)闾亭有(you)刚强(qiang)亭长(zhang),尚乃(nai)一(yi)亭部为不敢(gan)语(yu)。此亭长(zhang),尚但吏之最小者也(ye),何况其(qi)臣者哉?皆恐见害焉(yan),各(ge)取其(qi)解(jie)免而(er)已。虽(sui)有(you)善心(xin)意,不敢(gan)自(zi)达于(yu)上也(ye),使道断绝于(yu)此。

今但(dan)一(yi)(yi)里(li)有刚强之(zhi)(zhi)人,常持(chi)一(yi)(yi)里(li)之(zhi)(zhi)正者,一(yi)(yi)里(li)尚(shang)为其不敢语(yu),后(hou)恐恨之(zhi)(zhi)得害焉(yan)。但(dan)一(yi)(yi)家有刚强武气之(zhi)(zhi)人常持(chi)政,尚(shang)一(yi)(yi)家为其不敢语(yu)也。一(yi)(yi)家尚(shang)亲(qin),自共血脉,同种类而生(sheng),尚(shang)乃相厌畏(wei)如此,何况异世乎(hu)?

今(jin)太上中古以来,多失道德,反多以威武(wu)相治(zhi),威相迫协(xie)。有(you)不听(ting)者,后会大(da)得(de)其(qi)害(hai),为(wei)伤甚深(shen),流(liu)子孙,故(gu)人民(min)(min)虽见(jian)天灾(zai)怪咎(jiu),骇畏其(qi)比(bi)(bi)近所属(shu),而不敢妄(wang)言。为(wei)是(shi)独(du)积久,更(geng)相承负。到下(xia)古尤益剧,小有(you)欲上书言事(shi),自达于(yu)帝王者,比(bi)(bi)近持其(qi)命者辄(zhe)杀(sha)之;不即时害(hai)伤,后会更(geng)相属(shu)托而伤害(hai)之,故(gu)民(min)(min)臣悉(xi)结(jie)舌杜口(kou)为(wei)喑,虽见(jian)愁冤,睹(du)恶不敢上通(tong),故(gu)今(jin)帝王聪明绝也,而天变日多,是(shi)明证效也。

今民亲得生于(yu)(yu)父母,受命于(yu)(yu)天(tian)(tian)(tian)地(di),以天(tian)(tian)(tian)地(di)为父母,见(jian)其有灾变善(shan)恶(e),是(shi)天(tian)(tian)(tian)地(di)之谈语,欲有此言也(ye)。人尚皆骇畏(wei),且见(jian)害(hai)于(yu)(yu)比近所(suo)系属者(zhe),不(bu)敢语言泄事(shi),乃(nai)相敕(chi)教共(gong)(gong)背(bei)天(tian)(tian)(tian)地(di),与共(gong)(gong)断绝,不(bu)通(tong)皇天(tian)(tian)(tian)后(hou)土(tu)所(suo)欲言也(ye)。共(gong)(gong)蔽冤天(tian)(tian)(tian)地(di),乃(nai)使其辞语不(bu)通(tong),天(tian)(tian)(tian)地(di)长怀恨悒而不(bu)达。

今帝王(wang)虽(sui)神(shen)圣(sheng)(sheng)(sheng),一人之源,乃处百(bai)重人之内,万(wan)(wan)里之外(wai)。百(bai)重之内,虽(sui)欲往通言,迫胁(xie)于(yu)比近,不(bu)得往达也。夫帝王(wang)虽(sui)有(you)万(wan)(wan)万(wan)(wan)人之仁圣(sheng)(sheng)(sheng),人各迫劫畏事;天(tian)(tian)地极最神(shen)圣(sheng)(sheng)(sheng),人乃仰视(shi)俯睹(du),尚(shang)倚之当(dang)前,自解而已,帝王(wang)安能(neng)神(shen)圣(sheng)(sheng)(sheng)于(yu)天(tian)(tian)与(yu)地乎?愚生六(liu)人常逢猛虎(hu)于(yu)远方(fang)闲野(ye),六(liu)人俱止足不(bu)敢移,口不(bu)敢语,头不(bu)敢动,目不(bu)敢暝。夫人之所(suo)迫胁(xie)所(suo)畏,如此(ci)矣(yi)。”

“善哉(zai)善哉(zai)!今(jin)见六真(zhen)(zhen)人(ren)言(yan),承(cheng)知天(tian)独久病苦冤,辞语不(bu)(bu)得(de)通,虽(sui)为(wei)帝王作万万怪变以为(wei)谈,下会闭绝,不(bu)(bu)得(de)上达(da),独悒(yi)悒(yi)积久。今(jin)故风诸真(zhen)(zhen)人(ren),教其(qi)丁(ding)宁,敕此行书(shu)之(zhi)事,故诸真(zhen)(zhen)人(ren)悚悚倦倦,是天(tian)使也(ye)。诺诺,吾其(qi)畏(wei)天(tian)威,方为(wei)子思(si)惟其(qi)要(yao)意而具说。今(jin)之(zhi)六真(zhen)(zhen)人(ren)问此事,常何一最剧也(ye)?”

“愚生(sheng)六人,七日(ri)七夜,共念此行书事(shi);三(san)集(ji)议,三(san)睹(du)流星,以(yi)为(wei)(wei)天告人教敕,使(shi)人问也。又六人俱(ju)食气,俱(ju)咽不下通,气逆而(er)更(geng)上。当此之(zhi)(zhi)(zhi)时,耳(er)目为(wei)(wei)之(zhi)(zhi)(zhi)眩瞑无(wu)睹(du),俱(ju)怪(guai)而(er)相从议之(zhi)(zhi)(zhi),不知其为(wei)(wei)何等(deng)。大骇惊怖,唯天师为(wei)(wei)愚生(sheng)说之(zhi)(zhi)(zhi)。”

“善哉(zai),诸真(zhen)(zhen)(zhen)人古(gu)变(bian)得具(ju)意(yi)。见(jian)(jian)诸真(zhen)(zhen)(zhen)人言,乃(nai)知三道(dao)书(shu),真(zhen)(zhen)(zhen)人会(hui)且复(fu)见(jian)(jian)闭(bi)绝。”“何乎?愿闻其意(yi)决。”“然,夫(fu)九(jiu)窍,乃(nai)象九(jiu)州之(zhi)分也(ye)。今诸真(zhen)(zhen)(zhen)人自言,俱食气(qi)(qi)乃(nai)迺不(bu)通,眩瞑(ming)无光明(ming),是九(jiu)州大小(xiao)相(xiang)迫胁(xie),下不(bu)得上通其言急事(shi)也(ye)。夫(fu)气(qi)(qi)者,所以(yi)通天地万物之(zhi)命也(ye);天地者,乃(nai)以(yi)气(qi)(qi)风化万物之(zhi)命也(ye),而(er)气(qi)(qi)迺不(bu)通者,是天道(dao)闭(bi),不(bu)得通达(da)之(zhi)明(ming)效也(ye)。天欲使真(zhen)(zhen)(zhen)人丁宁(ning)此事(shi),故以(yi)此气(qi)(qi)动感真(zhen)(zhen)(zhen)人也(ye)。子知之(zhi)耶(ye)?”“唯唯。”

“行,子已知之(zhi)(zhi)(zhi)矣。诺,天告六真人教吾极言耶?六子安坐(zuo)!为诸弟子悉(xi)说(shuo)之(zhi)(zhi)(zhi)道之(zhi)(zhi)(zhi)。为畏其(qi)州(zhou)郡长吏(li)不敢言者(zhe),一州(zhou)中(zhong)诸善士(shi)贤明相索,共集(ji)议(yi)于他州(zhou)上(shang)(shang)之(zhi)(zhi)(zhi);畏其(qi)郡,集(ji)议(yi)于他郡上(shang)(shang)之(zhi)(zhi)(zhi);畏其(qi)县(xian),集(ji)议(yi)于他县(xian)上(shang)(shang)之(zhi)(zhi)(zhi);畏其(qi)乡亭,集(ji)议(yi)于他乡亭上(shang)(shang)之(zhi)(zhi)(zhi);畏其(qi)里(li),集(ji)议(yi)于他里(li)上(shang)(shang)之(zhi)(zhi)(zhi)。皆悉(xi)在方(fang),其(qi)禁(jin)畏人者(zhe),以其(qi)所上(shang)(shang)罪变怪轻重(zhong)罪之(zhi)(zhi)(zhi),复(fu)加故(gu)罪一等。”

“何其重(zhong)也(ye)(ye)?”“不(bu)(bu)应重(zhong)也(ye)(ye),尚恐其轻。今(jin)(jin)天(tian)地(di)爱有(you)德帝(di)王,欲为(wei)其具谈(tan)(tan)。人(ren)生(sheng)于天(tian)地(di),乃(nai)(nai)(nai)背(bei)天(tian)地(di),断绝(jue)天(tian)谈(tan)(tan),使(shi)天(tian)有(you)病,乃(nai)(nai)(nai)畜积不(bu)(bu)除,悃悒不(bu)(bu)得通言报其子,是一大(da)逆重(zhong)罪也(ye)(ye)。夫民臣,乃(nai)(nai)(nai)是帝(di)王之使(shi)也(ye)(ye),手足也(ye)(ye),当主为(wei)君(jun)(jun)王达聪明,使(shi)上得安而(er)无(wu)忧,共称(cheng)天(tian)心,天(tian)喜说则使(shi)君(jun)(jun)延年。今(jin)(jin)返居下不(bu)(bu)忠,背(bei)反天(tian)地(di),闭绝(jue)帝(di)王聪明,使(shi)其愁苦,常自责治失(shi)正,灾变(bian)纷(fen)(fen)纷(fen)(fen),危而(er)不(bu)(bu)安,皆应不(bu)(bu)孝不(bu)(bu)忠、不(bu)(bu)信大(da)逆,法不(bu)(bu)当得与于赦,今(jin)(jin)何重(zhong)之有(you)乎(hu)?天(tian)谈(tan)(tan)不(bu)(bu)得通,天(tian)地(di)大(da)怒,贼杀凡物,乃(nai)(nai)(nai)为(wei)毁天(tian)地(di),乃(nai)(nai)(nai)为(wei)太凶之岁。国(guo)断无(wu)聪明,乃(nai)(nai)(nai)为(wei)大(da)危之国(guo),此罪不(bu)(bu)可复(fu)名,故为(wei)当死过也(ye)(ye)。真(zhen)人(ren)知之耶?”“唯(wei)唯(wei)。”

“行,子(zi)已知之(zhi)(zhi)矣。吾所以敢不□□者(zhe),见(jian)六子(zi)来问(wen)事(shi),致承知为(wei)(wei)天使,诸真人故敢不□□也(ye)(ye)。子(zi)知之(zhi)(zhi)耶?”“唯唯。”“今(jin)不□□之(zhi)(zhi)名,为(wei)(wei)误(wu)上也(ye)(ye)。德君见(jian)文,皆(jie)令敕上书者(zhe),使其(qi)大□□有(you)功者(zhe),德赐(ci)之(zhi)(zhi)也(ye)(ye)。如此,则天下莫不欢喜,乐(le)尽其(qi)力,共上书言事(shi)也(ye)(ye)。勿得(de)独(du)有(you)孤一(yi)人言也(ye)(ye),皆(jie)令集议,一(yi)人言或妄伪(wei)佞欺,名为(wei)(wei)使上失实,不可(ke)听(ting),大过也(ye)(ye)。比(bi)连年上书,比(bi)比(bi)有(you)信,有(you)大功者(zhe)。上士之(zhi)(zhi)人众集者(zhe),常病不多,两(liang)三人集,固固有(you)有(you)奸(jian)伪(wei)多者(zhe),无奸(jian)伪(wei)。”

“何也(ye)(ye)?愿(yuan)闻之(zhi)。”“然多者(zhe),则其(qi)上(shang)书者(zhe)便自传相畏(wei),恐事(shi)漏泄,见得长短,反为(wei)欺上(shang),为(wei)傍人所上(shang),故尽(jin)实核□□,乃敢(gan)言(yan)之(zhi)也(ye)(ye)。不□□不敢(gan)言(yan),又不敢(gan)有(you)(you)可(ke)隐,皆(jie)畏(wei)恐有(you)(you)后事(shi),是(shi)故悉信(xin)也(ye)(ye)。比若一(yi)里百户共欺也(ye)(ye),男女小(xiao)儿巨(ju)人,会有(you)(you)泄之(zhi)者(zhe),旁里会有(you)(you)知之(zhi)者(zhe)。其(qi)里贤明畏(wei)事(shi)者(zhe),会不敢(gan)匿,恐坐其(qi)事(shi),何况乃一(yi)州一(yi)郡、一(yi)县一(yi)乡(xiang)一(yi)亭(ting)!郡有(you)(you)非常事(shi),阳阳何可(ke)隐?犹为(wei)旁人所得长短,故善恶(e)都毕出,天乃大喜,灾除去(qu),与(yu)流水无异也(ye)(ye)。子知之(zhi)耶?”“唯(wei)唯(wei)。”

“又大(da)集议(yi),无(wu)敢欺者(zhe),一两人(ren)(ren)欲欺,余人(ren)(ren)会不从之(zhi)也(ye)。有欲欺不信者(zhe),即时众共记(ji)之(zhi)上之(zhi),其(qi)法应为背天地(di),欺帝王(wang),诈伪大(da)逆不道之(zhi)人(ren)(ren)也(ye)。天怨之(zhi),人(ren)(ren)恶之(zhi),其(qi)罪不得与赦(she)也(ye)。真人(ren)(ren)知之(zhi)耶?”“唯唯。”

“行,子已觉矣(yi)(yi)。已行上书(shu),还反其(qi)家(jia)。有怨其(qi)行上书(shu)欲害者(zhe),即左方之(zhi),名为怨章,罪过不(bu)(bu)除(chu)。如是(shi),则三(san)道行书(shu)已通(tong),无敢闭绝者(zhe)也(ye);如是(shi),则天(tian)地已悦矣(yi)(yi),帝王(wang)承负(fu)之(zhi)灾厄已大(da)除(chu)去,天(tian)下太(tai)平矣(yi)(yi),上皇气悉来到,助德君治矣(yi)(yi)。□□不(bu)(bu)负(fu)六(liu)真人也(ye)。”“唯唯。”“行,六(liu)真人精已大(da)进(jin),为天(tian)除(chu)病矣(yi)(yi),为帝王(wang)除(chu)厄会矣(yi)(yi),功(gong)已著(zhu)于天(tian)矣(yi)(yi),王(wang)者(zhe)已日强明矣(yi)(yi),六(liu)真人为善已得其(qi)数(shu)矣(yi)(yi)。宜勉力,慎之(zhi)慎之(zhi)!”

“唯唯。愿(yuan)问一(yi)大诀,惟(wei)天师示之(zhi)。欲知行书,乃出入究洽于神灵未,岂可闻乎(hu)?”“然,自有大验,天道不(bu)欺人也(ye)。各(ge)以(yi)其类相(xiang)求索(suo),令德(de)君(jun)数遣信吏,问民间有疽(ju)(ju)疠(li)疥者(zhe)(zhe)、无(wu)有者(zhe)(zhe)多少。有疽(ju)(ju)疠(li)疥者(zhe)(zhe),行书未究洽于神灵,自苦(ku)有余(yu)虫食(shi)人,虫乃食(shi)人,即虫治人也(ye),固固下(xia)有余(yu)无(wu)道德(de)臣民,比(bi)若虫矣,反(fan)食(shi)于人,是使虫治人之(zhi)效(xiao)也(ye)。无(wu)有疽(ju)(ju)疠(li)疥者(zhe)(zhe),即皆应善人在位,无(wu)复虫也(ye),此者(zhe)(zhe)万不(bu)失一(yi)。”

“善哉(zai)善哉(zai)!独以(yi)此明之(zhi)耶?复有余耶?”“凡天(tian)下灾异,皆随治而起(qi),各有可为,但(dan)(dan)精思(si)其(qi)事,且(qie)自(zi)知(zhi)之(zhi)也(ye)。”“何独以(yi)疽疠疥言之(zhi)乎?”“其(qi)余灾,尚但(dan)(dan)见(jian)于万物;虫反(fan)食人,最剧(ju),故以(yi)效之(zhi)也(ye)。”“善哉(zai)善哉(zai)!向(xiang)不力问于天(tian)师(shi),无从(cong)得(de)知(zhi)之(zhi)也(ye)。”“观诸真人今且(qie)说,已自(zi)知(zhi)之(zhi)矣,但(dan)(dan)引谦耳。”

“不(bu)敢不(bu)敢。愚生(sheng)六(liu)人重(zhong)得天(tian)(tian)(tian)师严教,各归居便间处(chu),惟思其要意。今天(tian)(tian)(tian)师书文,悉使小(xiao)大,下(xia)及奴婢(bi),皆集议共上书,道(dao)灾异(yi)(yi)善(shan)恶,曾不(bu)太繁耶哉(zai)?异(yi)(yi)生(sheng)愿闻其意。”“善(shan)哉(zai)!子六(liu)人为(wei)天(tian)(tian)(tian)问事,详慎乎,天(tian)(tian)(tian)使诸(zhu)真人言也(ye)。然所以(yi)使下(xia)及庶人奴婢(bi)者,今天(tian)(tian)(tian)之(zhi)(zhi)法界,万里异(yi)(yi)天(tian)(tian)(tian)地,五千里复小(xiao)异(yi)(yi);千里异(yi)(yi)风气,五百里复小(xiao)异(yi)(yi);百里异(yi)(yi)阴雨,五十里复小(xiao)异(yi)(yi);一县异(yi)(yi)变(bian)灾怪善(shan)恶也(ye)。夫皇天(tian)(tian)(tian)有灾怪变(bian),非必常(chang)当处(chu)帝(di)王(wang)之(zhi)(zhi)宅,县官之(zhi)(zhi)庭,长吏之(zhi)(zhi)前也(ye)。灾变(bian)异(yi)(yi)之(zhi)(zhi)见(jian),常(chang)于旷野(ye)民间,庶贱反(fan)先知之(zhi)(zhi)也(ye)。

各为其(qi)(qi)部吏讳,不(bu)(bu)敢(gan)(gan)言(yan);吏复各为其(qi)(qi)君讳,而不(bu)(bu)敢(gan)(gan)言(yan),反共断绝(jue)天(tian)地(di)谈。人(ren)人(ren)欲誉(yu)其(qi)(qi)长(zhang)吏,使(shi)其(qi)(qi)名善(shan)而高功疾(ji)迁(qian),共作无道,互天(tian)地(di)之灾异变怪,令(ling)闭塞,不(bu)(bu)得通达(da)帝王之前(qian),使(shi)帝王无故断绝(jue),无聪明,不(bu)(bu)得天(tian)地(di)心(xin)意,其(qi)(qi)治危乱难安,得愁苦(ku)焉。

夫帝(di)王,天(tian)(tian)所(suo)父命生,以天(tian)(tian)为(wei)(wei),以地为(wei)(wei)母。帝(di)王为(wei)(wei)天(tian)(tian)子(zi),民(min)臣(chen)共为(wei)(wei)无道,乃断人父母谈语,不(bu)得(de)通于其(qi)子(zi),其(qi)罪(zui)莫大焉(yan)。为(wei)(wei)共断绝天(tian)(tian)地之谈,共欺其(qi)上,为(wei)(wei)人民(min)臣(chen)不(bu)忠信(xin),遇(yu)乃如斯,罪(zui)当(dang)轻重,宁可名字(zi)耶?子(zi)觉未?”“唯(wei)唯(wei)。”

“又凡民臣奴婢,皆得(de)(de)生(sheng)于(yu)天(tian),长于(yu)地,得(de)(de)见养理(li)于(yu)帝(di)王,以此三事为命。无此三事,则无缘得(de)(de)生(sheng)长自养理(li)也,而反(fan)下(xia)皆共(gong)欺(qi)其上,共(gong)无知天(tian)与(yu)地,使帝(di)王无聪明闭塞(sai),罪皆应万(wan)死,尚复有余(yu)罪。”

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