太平经(33)
◎长存(cun)符图(tu)第一百二(er)十八
天符(fu)还精(jing)以丹书,书以入腹,当(dang)见腹中之文大吉,百邪(xie)去矣。
五官五王为(wei)道初,为(wei)神祖(zu),审能闭(bi)之闭(bi)门户,外暗内明,何不(bu)洞(dong)睹?
守之积久,天医自下,百病悉除,因得老寿。愚者捐去(qu),贤者以为重(zhong)宝,此可谓长存(cun)之道。
独(du)贵(gui)自(zi)然,形神相(xiang)守,此两者同相(xiang)抱(bao),其有奇思(si)反为咎。子失(shi)自(zi)然不可寿也(ye)。婴儿五(wu)精,还自(zi)保也(ye)。
◎作来善宅法第一百(bai)二十九
六方真人(ren)再(zai)拜:“愿(yuan)有所问(wen)一疑。”“行言之。”“今(jin)天师前所敕愚生(sheng)拘校上古(gu)(gu)、中古(gu)(gu)、下古(gu)(gu)之要文,及究竟贤明之善(shan)辞、口中诀事也。今(jin)四境之界外内,或(huo)(huo)去帝(di)王万万里,或(huo)(huo)有善(shan)书,其文少不足,乃远持往(wang)到京(jing)师。或(huo)(huo)有奇文殊(shu)方妙术,大儒穴(xue)处之士(shi),义不远万里,往(wang)诣帝(di)王,炫卖道德。
或有(you)黎庶幼弱老小、田家婴(ying)儿妇(fu)女,胸心各有(you)所怀善字诀事,各有(you)一(yi)两十数(shu),少(shao)少(shao)又不足,使人远赍持(chi)往(wang)诣京(jing)师。或有(you)四境夷狄隐(yin)人、胡貊(mo)之属,其善人深知(zhi)秘道者,虽知(zhi)中国有(you)大明道德之君(jun),不能远故(gu)赍其奇文善策殊方(fang)往(wang)也(ye)。
今天师言,乃都(dou)合古今河洛(luo)神书善文(wen)之(zhi)(zhi)属(shu),及贤(xian)明口中诀事(shi),以(yi)为洞极(ji)之(zhi)(zhi)经,乃后天地开辟以(yi)来(lai),灾(zai)悉可除也,帝(di)王(wang)长游乐,垂拱无(wu)忧也。言一(yi)事(shi)不足备,辄(zhe)有余灾(zai),故(gu)当(dang)都(dou)合之(zhi)(zhi)。今不知(zhi)当(dang)以(yi)何(he)来(lai),致此奇(qi)方殊策善字,乃悉得(de)之(zhi)(zhi)。”
“善哉善哉!诸真(zhen)人思念(nian)剧也。天神已下,告诸真(zhen)人矣(yi),上皇之气来(lai)佑(you)助(zhu)道德之君□□矣(yi)。行,真(zhen)人今乃为皇灵天具问(wen)事,吾职当(dang)为天下具谈,何(he)敢有懈(xie)焉。诺(nuo),诸真(zhen)人安坐,方(fang)为真(zhen)人悉说之。”“唯唯。”
“以此(ci)书付归上(shang)皇道德之帝(di)王(wang),见天(tian)文(wen)必思其(qi)要意,敕州郡下及四境远(yuan)方县邑(yi)乡部(bu),宜各作(zuo)一善(shan)好宅于都市四达大道之上(shang)也。高三(san)丈,其(qi)中广纵亦(yi)三(san)丈;为(wei)四方作(zuo)善(shan)疏(shu)(shu),使(shi)与人面等,其(qi)疏(shu)(shu)间使(shi)可容(rong)手往来;善(shan)庇其(qi)户也,勿令人得妄开(kai)入(ru)也。
悬(xuan)书于其(qi)(qi)(qi)(qi)外(wai)而大(da)明(ming)其(qi)(qi)(qi)(qi)文(wen),使其(qi)(qi)(qi)(qi)□□书其(qi)(qi)(qi)(qi)宅四面亦可也(ye)。其(qi)(qi)(qi)(qi)文(wen)言帝(di)王来(lai)索善(shan)人(ren)(ren)奇文(wen)殊异之(zhi)(zhi)方,及(ji)善(shan)策辞、口中诀事。人(ren)(ren)胸心常所(suo)(suo)(suo)怀,所(suo)(suo)(suo)能言,各悉(xi)书记之(zhi)(zhi),投于此宅中。自(zi)记姓字,已且(qie)征索之(zhi)(zhi),各以其(qi)(qi)(qi)(qi)道德(de)能大(da)小,署其(qi)(qi)(qi)(qi)职(zhi)也(ye);所(suo)(suo)(suo)言多少、其(qi)(qi)(qi)(qi)能不可征者(zhe),且(qie)悉(xi)敕(chi)所(suo)(suo)(suo)属县邑长吏,以职(zhi)仕(shi)(shi)之(zhi)(zhi)也(ye);其(qi)(qi)(qi)(qi)老弱、妇(fu)女有(you)善(shan)言者(zhe),且(qie)敕(chi)主(zhu)者(zhe)赐之(zhi)(zhi);其(qi)(qi)(qi)(qi)有(you)大(da)功而不可仕(shi)(shi)者(zhe),且(qie)复之(zhi)(zhi)也(ye);四境之(zhi)(zhi)外(wai),其(qi)(qi)(qi)(qi)有(you)所(suo)(suo)(suo)贡进善(shan)奇异策,用(yong)之(zhi)(zhi)有(you)大(da)效(xiao)者(zhe),且(qie)重赏(shang)赐之(zhi)(zhi)也(ye)。
如此,四境(jing)外内,一旦(dan)而同计(ji)大(da)兴,俱喜思为帝王(wang)尽力,从(cong)上到下(xia),从(cong)内到外,远方无有余遗策、善(shan)字奇(qi)殊(shu)方也(ye),人皆一旦(dan)转乐为善(shan)也(ye)。隐士穴处人中出,游(you)于都市,观帝王(wang)太平来善(shan)之宅,无有自藏匿者也(ye)。风雨(yu)为其(qi)时节,三光为其(qi)大(da)明,是(shi)天大(da)喜之效也(ye)。
四夷八(ba)十一域中,善人(ren)贤(xian)圣,闻(wen)中国(guo)有大(da)(da)德之君治(zhi)如此,莫(mo)不乐来降(jiang)服(fu),皆(jie)赍其珍奇物来,前(qian)后成行。吾之书,万(wan)不失一也(ye),岂不大(da)(da)乐哉?大(da)(da)德之治(zhi)如此,诸真人(ren)宁(ning)解(jie)晓之耶?”“唯唯。”
“然(ran),子(zi)已觉矣。于其宅中文太多者(zhe),主者(zhe)更开其宅户,收(shou)其中书(shu)文,持(chi)入与长(zhang)吏众(zhong)贤共(gong)次(ci)。其中善者(zhe),以(yi)类相(xiang)从(cong);除其恶者(zhe),去其复(fu)(fu)重(zhong);因事前后(hou),赍而(er)上付(fu)帝王。帝王复(fu)(fu)使众(zhong)贤共(gong)次(ci),去其中复(fu)(fu)重(zhong)及恶不(bu)正者(zhe),以(yi)类相(xiang)从(cong),而(er)置一闲处;复(fu)(fu)令须四方书(shu)来,前后(hou)次(ci)之,复(fu)(fu)以(yi)类相(xiang)从(cong),复(fu)(fu)令须后(hou)书(shu)至也。
其(qi)四(si)方来善(shan)宅,已出中(zhong)奇文殊方善(shan)策者,复善(shan)闭之;于其(qi)畜积多者,复出次(ci)之,复赍(ji)之上,于四(si)方辞旦日(ri)(ri)少毕竟也。所(suo)上略(lve)同,使众贤明(ming)共(gong)集次(ci)之,编以(yi)(yi)(yi)为(wei)(wei)洞极(ji)之经,因以(yi)(yi)(yi)大(da)觉贤者,乃以(yi)(yi)(yi)下(xia)付(fu)归民间,百姓万民,一旦俱化为(wei)(wei)善(shan),不复知为(wei)(wei)恶之数也。此(ci)所(suo)谓毕得(de)天地人(ren)及四(si)夷之心,大(da)乐日(ri)(ri)至,并(bing)合为(wei)(wei)一家(jia),共(gong)成一治者也。六真人(ren)岂知之耶?”“唯唯。”
“行,六(liu)真人(ren)(ren)已知之矣。夷狄闻之,日(ri)(ri)自(zi)却去(qu),中(zhong)国日(ri)(ri)以(yi)广,不战斗伐(fa)而日(ri)(ri)强也(ye)(ye)(ye)(ye)(ye)。天(tian)(tian)地(di)助(zhu)其(qi)(qi)(qi)(qi)(qi)除恶,是(shi)为天(tian)(tian)地(di)开辟以(yi)来,未常(chang)有也(ye)(ye)(ye)(ye)(ye)。是(shi)故(gu)天(tian)(tian)下大喜也(ye)(ye)(ye)(ye)(ye),天(tian)(tian)地(di)神灵共(gong)除帝王(wang)承负也(ye)(ye)(ye)(ye)(ye),灾变(bian)已消(xiao)去(qu),其(qi)(qi)(qi)(qi)(qi)治与神无(wu)异也(ye)(ye)(ye)(ye)(ye)。天(tian)(tian)下人(ren)(ren)且大得道德奇(qi)方,皆思善(shan)文正字,不复为邪恶也(ye)(ye)(ye)(ye)(ye)。所(suo)上且岁益善(shan),于其(qi)(qi)(qi)(qi)(qi)后三岁一小录,五(wu)岁一大录,次之,此以(yi)下附归于民间也(ye)(ye)(ye)(ye)(ye),使其(qi)(qi)(qi)(qi)(qi)各(ge)好为善(shan),不能(neng)自(zi)禁止(zhi)也(ye)(ye)(ye)(ye)(ye)。取其(qi)(qi)(qi)(qi)(qi)中(zhong)大善(shan)之事,有益于帝王(wang)正治者留(liu)之,勿下之也(ye)(ye)(ye)(ye)(ye)。真人(ren)(ren)知之耶?”“唯(wei)唯(wei)。”
“然今真人,天(tian)使诸(zhu)弟(di)子(zi)(zi)问,是(shi)今既为天(tian)问事,乃(nai)为德(de)君作大乐之(zhi)经(jing),努力勿(wu)懈(xie)也(ye)。天(tian)且(qie)报子(zi)(zi)功,子(zi)(zi)乃(nai)为皇(huang)天(tian)后(hou)土(tu)除(chu)病,为帝王(wang)除(chu)灾(zai)毒承负之(zhi)厄(e)会(hui)子(zi)(zi)明自当增算,吾言(yan)不(bu)敢欺真人也(ye),慎之(zhi)。”“唯唯。”“行(xing)去,归努力,精行(xing)。有疑(yi)者来。”“唯唯。”
“真人(ren)(ren)前。子前问事之(zhi)(zhi)(zhi)时(shi),吾欲去(qu)久矣,故(gu)中(zhong)与子断诀(jue)之(zhi)(zhi)(zhi)文,见(jian)(jian)子惓惓,知(zhi)为皇天佑(you)阳(yang)精。所以(yi)然者(zhe),见(jian)(jian)真人(ren)(ren)精,中(zhong)国当大(da)兴平,八十(shi)一域善人(ren)(ren)当降,来归中(zhong)国,故(gu)吾为子更止留,悉究竟(jing)说之(zhi)(zhi)(zhi)也。所以(yi)然者(zhe),见(jian)(jian)真人(ren)(ren)为天问事不止,反恐得大(da)过(guo)于(yu)子,得谪于(yu)天地,故(gu)不敢弃道(dao)而中(zhong)去(qu)也。真人(ren)(ren)知(zhi)之(zhi)(zhi)(zhi)耶?”“唯(wei)唯(wei)。”“行,努力精卒(zu)之(zhi)(zhi)(zhi),勿弃天道(dao)问一诀(jue)也。”“唯(wei)唯(wei),愿请诀(jue)事。”“言之(zhi)(zhi)(zhi)。”
“天师(shi)何睹(du),正于都(dou)市四达道上(shang),为太平(ping)作来善文(wen)奇策密方(fang)之室乎?”“善哉!真人之难(nan)问也(ye),得其大要意。天积悒悒帝(di)王使子难(nan)问耶(ye)?其投辞何一工也(ye)!然,吾居天上(shang)观之,有可睹(du)见(jian),不空妄作此皇平(ping)之宅于四达道上(shang)也(ye)。
天(tian)公问,天(tian)下(xia)何故难平(ping)安(an)哉?五行神吏上(shang)对言,今帝(di)王(wang)乃居(ju)百重之内,去其(qi)四(si)境万万余里,大(da)(da)远者多冤结(jie),善恶不(bu)(bu)得(de)(de)上(shang)通(tong)达也;奇(qi)方殊文异策断绝,不(bu)(bu)得(de)(de)到其(qi)帝(di)王(wang)前也;民臣冤结(jie),不(bu)(bu)得(de)(de)自讼通(tong)也。为此积久(jiu),四(si)方蔽(bi)塞,贤儒因而伏藏,久(jiu)怀(huai)道德,悒悒而到死(si)亡。帝(di)王(wang)不(bu)(bu)得(de)(de)其(qi)奇(qi)策异辞,以安(an)天(tian)下(xia),大(da)(da)咎在(zai)四(si)面八方远界闭(bi)不(bu)(bu)通(tong)。
今(jin)故承天心(xin)意,为太平道德之(zhi)君(jun),作(zuo)来善致(zhi)上(shang)(shang)皇(huang)良平之(zhi)气宅于四达道上(shang)(shang)也,欲(yu)乐(le)四方悉(xi)(xi)知德君(jun)有此教令(ling),翕(xi)然俱喜,各(ge)持其善物殊方,来付归之(zhi)于上(shang)(shang),无远近悉(xi)(xi)出也,无复断绝者也。”
“善(shan)哉(zai)善(shan)哉(zai)!响(xiang)不及(ji)天(tian)师(shi)力(li)问,不得知(zhi)之(zhi)也。”“然,真(zhen)若真(zhen)人言也。夫人天(tian)性自知(zhi)之(zhi),其上也;不能自知(zhi)之(zhi),力(li)问,亦其次也。子知(zhi)之(zhi)邪(xie)?”“唯唯,愿请问一事。”“言之(zhi)。”
“何(he)故(gu)(gu)必使(shi)其(qi)广纵三丈(zhang),高(gao)三丈(zhang)乎(hu)(hu)(hu)哉(zai)?”“善(shan)乎(hu)(hu)(hu),子之(zhi)(zhi)言也(ye)(ye)(ye)(ye)(ye)。一者,数(shu)之(zhi)(zhi)始也(ye)(ye)(ye)(ye)(ye);天数(shu)亦(yi)终(zhong)于十(shi),地数(shu)亦(yi)终(zhong)于十(shi),人(ren)(ren)(ren)数(shu)亦(yi)终(zhong)于十(shi),故(gu)(gu)使(shi)三丈(zhang)也(ye)(ye)(ye)(ye)(ye)。欲乐(le)合天地人(ren)(ren)(ren),使(shi)其(qi)俱悦喜(xi)也(ye)(ye)(ye)(ye)(ye),故(gu)(gu)象(xiang)天地人(ren)(ren)(ren)为之(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。”“今(jin)请问三数(shu),何(he)故(gu)(gu)俱十(shi)乎(hu)(hu)(hu)哉(zai)?”“然(ran)(ran),天有五行(xing)(xing)(xing),亦(yi)自(zi)有阴(yin)(yin)阳(yang);地有五行(xing)(xing)(xing),亦(yi)自(zi)有阴(yin)(yin)阳(yang);人(ren)(ren)(ren)有五行(xing)(xing)(xing),亦(yi)自(zi)有阴(yin)(yin)阳(yang)也(ye)(ye)(ye)(ye)(ye),故(gu)(gu)皆(jie)十(shi)。”“善(shan)哉(zai)善(shan)哉(zai)!今(jin)独天地人(ren)(ren)(ren)如此(ci)邪(xie)哉(zai)?然(ran)(ran)万物悉如此(ci)邪(xie)哉(zai)?”“然(ran)(ran)万物悉象(xiang)天地人(ren)(ren)(ren)也(ye)(ye)(ye)(ye)(ye),故(gu)(gu)天地人(ren)(ren)(ren)皆(jie)随四时(shi)五行(xing)(xing)(xing)为盛衰也(ye)(ye)(ye)(ye)(ye)。真人(ren)(ren)(ren)知(zhi)之(zhi)(zhi)邪(xie)?”“善(shan)乎(hu)(hu)(hu)善(shan)乎(hu)(hu)(hu)!”“然(ran)(ran),子可谓已知(zhi)之(zhi)(zhi)矣。”
“愿请问一(yi)事。”“言(yan)之(zhi)。”“今(jin)何(he)故必为其四方作疏(shu)(shu),与(yu)面(mian)(mian)齐者(zhe)(zhe)?”“然疏(shu)(shu)者(zhe)(zhe),欲使贤儒策之(zhi)也;疏(shu)(shu)者(zhe)(zhe),乐四方疏(shu)(shu)达(da),不复闭绝也,欲使贤者(zhe)(zhe)各(ge)疏(shu)(shu)记其辞,投此太平(ping)来善(shan)(shan)之(zhi)室中也。与(yu)面(mian)(mian)齐者(zhe)(zhe),面(mian)(mian)者(zhe)(zhe),最人(ren)之(zhi)善(shan)(shan)者(zhe)(zhe)也,太阳之(zhi)分,象天道(dao)也;乐人(ren)各(ge)顺天心(xin),思为善(shan)(shan),与(yu)德君(jun)并(bing)力,共平(ping)天下也。古使与(yu)面(mian)(mian)齐。面(mian)(mian)者(zhe)(zhe)有七正(zheng),耳目口鼻可以(yi)通气,神?往来,乐大(da)贤策之(zhi),使四方八极(ji)远境(jing)聪明,悉来至也。今(jin)帝(di)王虽居百重之(zhi)内,与(yu)民相去万万里,光明教令,悉畅达(da)也,不失(shi)天地之(zhi)心(xin),以(yi)安(an)其身。”
“善(shan)哉善(shan)哉!愿(yuan)请问,当使(shi)何吏(li)(li)守(shou)此宅哉?”“长吏(li)(li)直署,唱名为太(tai)平之宅乐善(shan)之吏(li)(li)也(ye)(ye)。”“善(shan)乎!愚(yu)生(sheng)知天(tian)已大喜矣,地已大悦慎行(xing)也(ye)(ye),人(ren)已太(tai)平理矣,万物(wu)已得其所(suo)矣。”
“今真(zhen)(zhen)人(ren)何以(yi)知(zhi)之(zhi)(zhi)(zhi)(zhi)乎?”“愚生见天(tian)师为太(tai)平德(de)君(jun)制作大乐之(zhi)(zhi)(zhi)(zhi)宅,以(yi)通天(tian)地人(ren)之(zhi)(zhi)(zhi)(zhi)谈(tan)语。今使下(xia)民臣各(ge)得奏上其(qi)(qi)辞于其(qi)(qi)君(jun),令帝王得奇策异文殊方(fang),可以(yi)长自安(an)全者;又天(tian)地得通其(qi)(qi)谈(tan)语,百姓下(xia)贱得达其(qi)(qi)善(shan)辞,以(yi)解天(tian)地悒悒,以(yi)助其(qi)(qi)君(jun)为聪(cong)明。天(tian)地与(yu)人(ren),为凡物之(zhi)(zhi)(zhi)(zhi)长也(ye)(ye)(ye),乃得悉通达,故大乐也(ye)(ye)(ye)。”“真(zhen)(zhen)人(ren)说是(shi)也(ye)(ye)(ye)。善(shan)哉,吾无以(yi)加之(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)。子之(zhi)(zhi)(zhi)(zhi)言事,大入真(zhen)(zhen)道(dao)矣。”
“愿请问(wen)一疑。”“言(yan)之(zhi)。”“今天乃悒悒欲言(yan),何故返(fan)使(shi)人谈哉?”“善(shan)乎,子之(zhi)难(nan)问(wen),得其意。然(ran),夫天道(dao)乃转而相因,更相使(shi)也(ye),故兑为天地(di)之(zhi)口,人亦然(ran),故以(yi)类相求,故人为天地(di)谈也(ye)。真人知之(zhi)耶?”“唯(wei)(wei)(wei)唯(wei)(wei)(wei)。”“行,子易开哉!勉力(li)勉力(li)。”“唯(wei)(wei)(wei)唯(wei)(wei)(wei)。”“然(ran)辞(ci)小竟,勿复问(wen),令(ling)道(dao)文(wen)难(nan)知,反益(yi)愦(kui)愦(kui)也(ye)。”“唯(wei)(wei)(wei)唯(wei)(wei)(wei)。”
“行,戒真人(ren)一事,为已(yi)校书(shu)文殊方也(ye),卷投一善方,始善养(yang)性之(zhi)术,于书(shu)卷下(xia)(xia)(xia),使众(zhong)贤诵(song)读,此(ci)(ci)当为洞极之(zhi)经竟者。因各集此(ci)(ci)方以自(zi)养(yang),诵(song)此(ci)(ci)术以自(zi)全,令各乐得久存。上(shang)贤可(ke)(ke)以为国辅,中贤可(ke)(ke)为国小吏,下(xia)(xia)(xia)小人(ren)不能(neng)仕者,可(ke)(ke)长(zhang)养(yang)其亲,而久守其子孙。”“善哉善哉!天(tian)(tian)下(xia)(xia)(xia)大乐悦(yue)也(ye),为善无(wu)双(shuang),无(wu)复(fu)恶人(ren)也(ye)。”“子已(yi)知之(zhi)矣,行去,思之(zhi)念之(zhi)。既为天(tian)(tian)问事,勿懈。”“唯唯。”
右(you)求善(shan)以致太平(ping)令天下一旦合心(xin)上皇大(da)乐之(zhi)宅文(wen)