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太平经在线阅读

[移动版] 作者:佚名

 

太平经(34)

◎八卦还精念文(wen)第一百三十

玄明内光(guang),大幽多气(qi),与贤同位,壬癸之居。亥(hai)(hai)子(zi)(zi)共(gong)身(shen),周流相(xiang)抱,极阴(yin)(yin)(yin)生(sheng)(sheng)(sheng)阳(yang),名为初九。一(yi)合生(sheng)(sheng)(sheng)物(wu),阴(yin)(yin)(yin)止阳(yang)起,受施(shi)于(yu)亥(hai)(hai),怀妊于(yu)壬,藩滋(zi)于(yu)子(zi)(zi)。子(zi)(zi)子(zi)(zi)孙孙,阳(yang)入阴(yin)(yin)(yin)中,其生(sheng)(sheng)(sheng)无己。思外洞内,寿命增倍,不可卒(zu)致,宜以长久。

少阳有气(qi),与肝共位,甲乙寅卯,青色相类。万物(wu)之(zhi)精(jing),前后杂出,仁(ren)恩心著。勇(yong)士将(jiang)发,念(nian)之(zhi)睹此字,光若日(ri)之(zhi)始出,百病除愈(yu),增年三倍(bei)。

太阳盛气,与(yu)心相类,丙丁之家,巳午养位。睹之,百邪(xie)除(chu)去,身日以正。宜意(yi)柔明大,不可强(qiang)求。见(jian)字而寿,光若日中之明。

中和(he)之气,与(yu)脾相(xiang)连,四(si)出季(ji)乡,乃返还(hai)(hai)戊己,中居辰戌,丑(chou)未为根。举顺(shun)之而思其(qi)意,还(hai)(hai)以治其(qi)病,精若黄(huang)龙,而见此字,其(qi)病消亡(wang),增年五(wu)倍,令人顺(shun)孝,臣(chen)爱其(qi)君,子爱其(qi)父。

少阴之旬,与师精并,灵(ling)扇出气,位属庚(geng)辛。申酉义诛(zhu),猾邪(xie)盗贼不起,邪(xie)不得害人。

肾盛之(zhi)(zhi)(zhi)(zhi)(zhi)气,增年百(bai)倍。极阴生阳,其国大昌。常而(er)思之(zhi)(zhi)(zhi)(zhi)(zhi),不知死(si)亡(wang)。阴上(shang)阳起,故玄(xuan)武为初(chu)始;龙(long)德生北(bei),位(wei)在(zai)(zai)东方,故随其后(hou);朱雀治病,黄气正(zheng)中(zhong),君而(er)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi),寿命无穷。升执其平,百(bai)邪(xie)消亡(wang)。八卦在(zai)(zai)内,神成列行(xing),白虎在(zai)(zai)后(hou),诛(zhu)祸灭(mie)殃,正(zheng)道日到(dao),邪(xie)气消亡(wang)。思精(jing)而(er)不止,延年之(zhi)(zhi)(zhi)(zhi)(zhi)纪。身而(er)服(fu)之(zhi)(zhi)(zhi)(zhi)(zhi),何忧之(zhi)(zhi)(zhi)(zhi)(zhi)有(you)?

下承其(qi)上,名为顺道(dao),无有谪过,万病自愈。念字(zi)睹形容,爱若父子,令人(ren)常喜,洞(dong)照(zhao)无已。审能用者,其(qi)效立(li)可待(dai)。长与书俱,日与神游。

道(dao)以自(zi)然,为洞虚无(wu),一旦自(zi)来。其道(dao)仁良,子为之(zhi)孝(xiao),臣为其忠信。知(zhi)则令人爱(ai)其身,不(bu)敢妄(wang)言,守(shou)而不(bu)止,命无(wu)穷焉(yan)。书(shu)不(bu)空出与道(dao)连,思深(shen)知(zhi)其意,神自(zi)来焉(yan)。初端形念字,反得(de)道(dao)元,精得(de)神明,因无(wu)自(zi)然。

天道(dao)万端,在人可为。道(dao)成其(qi)事(shi),□□不为非,患人不力为,正气(qi)何从(cong)得来?行而(er)(er)不上(shang),日(ri)吉远危。大人为之,其(qi)国太平;小人为之,去祸招福。形思(si)之幽处,趣具(ju)成。子而(er)(er)守道(dao),乱何从(cong)得生(sheng)?思(si)念而(er)(er)不止,自太平;心中(zhong)不乱,无(wu)邪倾;守之不止,日(ri)自生(sheng)。道(dao)不妄出(chu),付有(you)德,归其(qi)人。

右(you)升(sheng)平八卦六甲追道(dao)还精念(nian)文

◎冤流灾求奇方(fang)诀第一(yi)百三(san)十一(yi)

“真(zhen)人(ren)前。子学是,凡(fan)事积之(zhi),当知天下大(da)诀分理,后乃(nai)言事□□,无(wu)复(fu)有(you)疑也(ye)。今见凡(fan)人(ren)死,当大(da)冤之(zhi),叩胸心而呼天,自投擗而告地(di)邪?不当邪?宜自精(jing)道之(zhi),令使(shi)可(ke)万世(shi)诵读,以(yi)为常(chang)法,而不可(ke)复(fu)忘也(ye)。”

“今天师有(you)严教,愚生敢不(bu)强一言也(ye)(ye)。”“平行,勿(wu)疑也(ye)(ye)。”“然(ran),人(ren)死者,大(da)剧事,当大(da)冤之,叩(kou)胸心自(zi)投擗也(ye)(ye),力尽长悲(bei)哀而已,此亦无伤(shang)生也(ye)(ye)。”“当冤何(he)等人(ren)哉?”“皆当冤之。”

“何也(ye)(ye)?”“夫人死(si)者,乃尽(jin)灭,尽(jin)成灰土,将不(bu)复(fu)见。今人居(ju)天(tian)(tian)(tian)地之(zhi)(zhi)间(jian),从天(tian)(tian)(tian)地开辟以来,人人各一生,不(bu)得再(zai)生也(ye)(ye)。自有名(ming)字为(wei)人,人者,乃中和凡物之(zhi)(zhi)长也(ye)(ye),而尊(zun)且贵(gui),与(yu)天(tian)(tian)(tian)地相似(si)。今一死(si),乃终(zhong)古穷天(tian)(tian)(tian)毕地,不(bu)得复(fu)见,自名(ming)为(wei)人也(ye)(ye),不(bu)复(fu)起(qi)行也(ye)(ye),故悲之(zhi)(zhi)、大(da)冤(yuan)之(zhi)(zhi)也(ye)(ye)。”“噫!子说与(yu)俗人同,又实(shi)非(fei)也(ye)(ye)。”“愚(yu)生甚(shen)不(bu)睹其意,人死(si)当奈何哉?愿闻之(zhi)(zhi),唯(wei)天(tian)(tian)(tian)师。”

“然,夫物(wu)生(sheng)者(zhe),皆有(you)终尽,人生(sheng)亦有(you)死,天地之格法也。天为其(qi)中(zhong)时(shi)时(shi)且(qie)有(you)自(zi)冤(yuan)死者(zhe),或自(zi)少(shao)年不寿者(zhe),天地乃(nai)为万物(wu)父(fu)母,恐其(qi)中(zhong)有(you)自(zi)冤(yuan),哭泪仰呼天,俯叩地,而(er)自(zi)悲冤(yuan)得年少(shao),故(gu)天为其(qi)生(sheng)真道奇(qi)方,可(ke)以(yi)自(zi)防(fang),而(er)得小寿者(zhe)。

物生(sheng)皆(jie)自(zi)有老(lao)终,而(er)(er)愚人(ren)不肯(ken)力(li)学真道善(shan)方(fang)(fang),何以小增其年,不死迟老(lao)者?反各自(zi)轻忽(hu),不求(qiu)奇(qi)方(fang)(fang),而(er)(er)共(gong)笑贱真道,反曰共(gong)作(zuo)邪伪,以乱天道,共(gong)欺其上,争置死地名为冢,修之治(zhi)之以待死,预作(zuo)死约及凶服(fu)。求(qiu)死得死,有何可冤哉?年竟算尽,此比若日出自(zi)有入也。真人(ren)何故(gu)反冤之乎?真人(ren)投辞(ci),多与俗人(ren)同,正似(si)无一知(zhi)人(ren),何也?”

“当(dang)(dang)冤(yuan)其(qi)何等者,愿(yuan)闻之。”“当(dang)(dang)冤(yuan)其(qi)年(nian)少,未(wei)有所(suo)知而(er)死(si)者也。未(wei)知学问,求(qiu)可自防御者,故当(dang)(dang)冤(yuan)之也。又(you)复当(dang)(dang)冤(yuan)其(qi)常(chang)(chang)谨(jin)良,畏不(bu)(bu)寿年(nian)少,常(chang)(chang)自苦行,求(qiu)真道善德奇方(fang),为行常(chang)(chang)善,不(bu)(bu)为阴贼,或(huo)(huo)逢流(liu)灾而(er)中死(si),或(huo)(huo)到(dao)老力尽,而(er)讫不(bu)(bu)得(de)遭逢明师,可得(de)须臾(yu),竟其(qi)天(tian)年(nian)者。是者大冤(yuan),可悲伤也。

若无故冤悲,不(bu)求奇方真(zhen)道(dao)而死者,反(fan)捶胸哭泣(qi),呼天(tian)(tian)叩地(di)(di)(di),汝身自(zi)得之(zhi),反(fan)过天(tian)(tian)地(di)(di)(di),是为反(fan)民,天(tian)(tian)甚(shen)怨(yuan)恶(e)之(zhi)。真(zhen)人怨(yuan)是,不(bu)若早自(zi)悲伤,学(xue)不(bu)得真(zhen)道(dao),不(bu)知(zhi)天(tian)(tian)地(di)(di)(di)阴(yin)阳大分部诀(jue)也(ye);久苦(ku)无明(ming)师(shi),而长(zhang)怀悒悒,而天(tian)(tian)年将竟也(ye)。是诚(cheng)可悲伤。子(zi)知(zhi)之(zhi)乎?”

“唯(wei)(wei)唯(wei)(wei),愚生甚恐骇,命在天师。”“吾同乞真道(dao)与子,欲(yu)使子努力(li)(li)不(bu)(bu)懈。天下(xia)何不(bu)(bu)有(you)?但(dan)求之(zhi)(zhi)不(bu)(bu)力(li)(li),至诚泪出感动天,故天不(bu)(bu)与之(zhi)(zhi)耳。若不(bu)(bu)道(dao)懈止,亦将得(de)之(zhi)(zhi)不(bu)(bu)久(jiu)也。子知之(zhi)(zhi)耶?”“唯(wei)(wei)唯(wei)(wei)。”

“夫(fu)愚人(ren)不自(zi)重爱,力求(qiu)(qiu)(qiu)奇殊方(fang),可(ke)得(de)(de)须臾(yu),反预置死(si)(si)器死(si)(si)处,求(qiu)(qiu)(qiu)得(de)(de)死(si)(si)。天(tian)之(zhi)(zhi)(zhi)为(wei)法(fa),若慈父(fu)母、贤明君,不夺人(ren)可(ke)求(qiu)(qiu)(qiu)也(ye)。是(shi)(shi)自(zi)然常求(qiu)(qiu)(qiu)之(zhi)(zhi)(zhi),名(ming)为(wei)得(de)(de)其(qi)所(suo)求(qiu)(qiu)(qiu)之(zhi)(zhi)(zhi),名(ming)为(wei)得(de)(de)其(qi)所(suo)求(qiu)(qiu)(qiu),亦(yi)可(ke)毋大冤之(zhi)(zhi)(zhi)也(ye)。是(shi)(shi)以古者(zhe)圣人(ren)帝王,时(shi)时(shi)有(you)大自(zi)重爱而(er)畏死(si)(si)者(zhe),旦夕思行求(qiu)(qiu)(qiu)异闻(wen)殊方(fang),敬事道(dao)人(ren),力尽财空而(er)已;至诚(cheng)涕出(chu),感动皇天(tian),天(tian)乃(nai)为(wei)出(chu)瑞应(ying),道(dao)术之(zhi)(zhi)(zhi)士悉往(wang)佑之(zhi)(zhi)(zhi),故多得(de)(de)老寿,或得(de)(de)度世。其(qi)中时(shi)时(shi)有(you)求(qiu)(qiu)(qiu)而(er)不得(de)(de)者(zhe),但未(wei)至诚(cheng),固(gu)固(gu)好俗事,轻忽其(qi)身(shen),言可(ke)再得(de)(de)也(ye)。今天(tian)地乃(nai)以人(ren)为(wei)子(zi),帝王乃(nai)最天(tian)之(zhi)(zhi)(zhi)所(suo)贵子(zi)也(ye),不惜真道(dao)奇方(fang)焉。子(zi)知之(zhi)(zhi)(zhi)耶?”“唯唯。”

“是故(gu)古(gu)者圣人(ren),深计远(yuan)虑,知(zhi)天下之(zhi)财(cai)(cai)(cai)物,会(hui)非久是其(qi)有(you)也(ye)(ye)(ye)。身(shen)(shen)在,财(cai)(cai)(cai)物固固属人(ren)身(shen)(shen);身(shen)(shen)亡,财(cai)(cai)(cai)物他人(ren)有(you)也(ye)(ye)(ye),故(gu)无(wu)可爱惜,极以财(cai)(cai)(cai)物自辅,求(qiu)(qiu)索真道异闻也(ye)(ye)(ye)。故(gu)其(qi)身(shen)(shen)反得(de)长(zhang)存,财(cai)(cai)(cai)则在,常属于(yu)人(ren)也(ye)(ye)(ye)。是故(gu)当极力,财(cai)(cai)(cai)空尽(jin)而(er)已。财(cai)(cai)(cai)者,但(dan)过求(qiu)(qiu),须臾得(de)之(zhi)耳;失财(cai)(cai)(cai),乃天下人(ren)之(zhi)有(you)也(ye)(ye)(ye),会(hui)不久吾有(you)也(ye)(ye)(ye),此名为圣贤(xian)明智(zhi)养(yang)身(shen)(shen)以道,知(zhi)用财(cai)(cai)(cai)法,故(gu)多得(de)老(lao)寿也(ye)(ye)(ye)。子知(zhi)之(zhi)乎?”“唯唯。”

“行(xing),为(wei)人(ren)(ren)师者,多难訾。真人(ren)(ren)悒悒,为(wei)子(zi)(zi)更复分别悉(xi)道(dao)其意。夫天道(dao),乃(nai)有格法,不(bu)(bu)以(yi)故人(ren)(ren)也(ye)。子(zi)(zi)欲乐知其审,此(ci)若(ruo)冬至之(zhi)后,天当大(da)寒(han)杀人(ren)(ren),乃(nai)以(yi)五(wu)月,初始见阴气于(yu)井中,为(wei)其清,日(ri)日(ri)益剧,到冬至后,乃(nai)大(da)寒(han)伤杀人(ren)(ren),不(bu)(bu)可无(wu)(wu)衣也(ye)。贤者预防(fang)也(ye),则独得大(da)乐,不(bu)(bu)伤于(yu)寒(han)而无(wu)(wu)忧;其懈惰不(bu)(bu)力(li),不(bu)(bu)预备之(zhi),则独饥寒(han)而穷矣(yi),此(ci)之(zhi)谓也(ye)。天无(wu)(wu)过也(ye),人(ren)(ren)自得之(zhi)。子(zi)(zi)宁(ning)重晓不(bu)(bu)哉?”“唯唯。”“行(xing),子(zi)(zi)已(yi)觉矣(yi)。夫天之(zhi)为(wei)法,不(bu)(bu)以(yi)卒故人(ren)(ren)也(ye),愚人(ren)(ren)自故触冒(mao)之(zhi)耳。”

“愿请问不及,复当冤(yuan)(yuan)何等者(zhe)(zhe)哉(zai)?”“复当冤(yuan)(yuan)大(da)贤少(shao)而学善,顺(shun)良有真道德(de),当为(wei)帝王(wang)辅助其理(li)阴阳(yang)(yang),帝王(wang)得(de)之,抱(bao)腹(fu)因心,垂拱而无忧,或(huo)反(fan)蔽塞不通(tong),怀真道德(de)到老(lao)死(si)亡,是(shi)可冤(yuan)(yuan)悲伤。而帝王(wang)治不得(de)大(da)贤明(ming),反(fan)与愚者(zhe)(zhe)共治,阴阳(yang)(yang)乱,万变起,常(chang)旦夕自苦,得(de)大(da)愁焉。是(shi)复大(da)冤(yuan)(yuan),可悲伤之甚(shen)。是(shi)故古者(zhe)(zhe)圣人(ren)聪明(ming)大(da)达,众贤悉出,上集为(wei)辅,故两无冤(yuan)(yuan)者(zhe)(zhe)也。天(tian)地亦为(wei)其理(li),无病而不冤(yuan)(yuan),何况于(yu)人(ren)乎哉(zai)!真人(ren)知之耶(ye)?”“唯(wei)唯(wei),善哉(zai)天(tian)师之言(yan)也。”

“以(yi)何为(wei)善乎(hu)?”“然(ran)此乃天得(de)(de)(de)(de)(de)之(zhi),以(yi)解(jie)病苦;帝王(wang)得(de)(de)(de)(de)(de)之(zhi),以(yi)垂拱无忧(you);贤者(zhe)(zhe)亦(yi)得(de)(de)(de)(de)(de)尽(jin)其(qi)(qi)忠信之(zhi)心,上辅其(qi)(qi)君(jun)为(wei)治,亦(yi)得(de)(de)(de)(de)(de)尽(jin)其(qi)(qi)能力勉勉,使共(gong)解(jie)天地(di)大(da)忧(you);百姓(xing)万物,亦(yi)复(fu)得(de)(de)(de)(de)(de)之(zhi)而(er)兴也(ye)。故言(yan)善哉也(ye)。”“善乎(hu)真(zhen)(zhen)人之(zhi)言(yan),吾无以(yi)加之(zhi)也(ye)。是(shi)故凡人可求(qiu)(qiu)作者(zhe)(zhe),皆不为(wei)冤结也(ye),自(zi)行得(de)(de)(de)(de)(de)之(zhi)也(ye)。所(suo)求(qiu)(qiu)不得(de)(de)(de)(de)(de),反为(wei)大(da)冤。今人求(qiu)(qiu)死(si)得(de)(de)(de)(de)(de)死(si),求(qiu)(qiu)恶(e)得(de)(de)(de)(de)(de)恶(e),求(qiu)(qiu)善得(de)(de)(de)(de)(de)善,天顺其(qi)(qi)心。是(shi)为(wei)大(da)吉,可求(qiu)(qiu)者(zhe)(zhe)得(de)(de)(de)(de)(de);若人预(yu)争置死(si)地(di),作死(si)约,得(de)(de)(de)(de)(de)死(si)是(shi)也(ye);日求(qiu)(qiu)凶(xiong)(xiong),得(de)(de)(de)(de)(de)凶(xiong)(xiong)恶(e)而(er)死(si),复(fu)是(shi)也(ye)。名伪凡事,所(suo)求(qiu)(qiu)者(zhe)(zhe)得(de)(de)(de)(de)(de)。天与地(di),无可大(da)负于此人也(ye)。真(zhen)(zhen)人宁亦(yi)大(da)觉未?”“唯(wei)(wei)唯(wei)(wei)。”

“行(xing),子已觉矣(yi)。行(xing),今欲为(wei)子悉说之(zhi)益文,今已为(wei)子举其(qi)大(da)纲,自(zi)思其(qi)意,以(yi)付上道德之(zhi)君,以(yi)示(shi)众贤,各加努力在(zai)所求,求而(er)不(bu)得,未一(yi)至诚也(ye)。夫(fu)天地(di)比若(ruo)影响,不(bu)欺人(ren)(ren),乃(nai)(nai)愁(chou)愚人(ren)(ren)各自(zi)欺、自(zi)轻、自(zi)忽(hu),大(da)咎在(zai)此。夫(fu)群愚乃(nai)(nai)共(gong)乱天与地(di),不(bu)独(du)自(zi)愁(chou)也(ye),其(qi)过乃(nai)(nai)如此也(ye),天乃(nai)(nai)得大(da)愁(chou)于是(shi)也(ye)。愚人(ren)(ren)自(zi)身求而(er)得之(zhi),穷(qiong)则反啼(ti)呼天与地(di),为(wei)是(shi)积久,天地(di)大(da)疾之(zhi)悒悒,故(gu)遣吾下(xia)具语(yu)(yu),分解天下(xia)人(ren)(ren)意,使众贤明共(gong)策吾辞,吾辞则天谈(tan)地(di)语(yu)(yu)也(ye)。

吾不(bu)空乙二与(yu)真(zhen)人道(dao)事也(ye),乃天示(shi)教敕,吾下(xia)言(yan)之也(ye),使(shi)(shi)一各自知(zhi)过所由来,勿(wu)复更相罪(zui)责也(ye)。故吾悉言(yan)之,吾不(bu)敢(gan)妄语(yu)。吾所以(yi)(yi)究竟尽言(yan)者(zhe),独知(zhi)天地(di)心意(yi),故见(jian)(jian)遣,下(xia)与(yu)真(zhen)人共(gong)议天下(xia),分别(bie)其曲直,使(shi)(shi)德君与(yu)贤者(zhe)俱思惟(wei)之,使(shi)(shi)可万万世传(chuan),后生者(zhe)歌诵以(yi)(yi)为(wei)(wei)常法(fa),而不(bu)复忘也(ye)。故吾每见(jian)(jian)真(zhen)人问事,常喜为(wei)(wei)天诀,诀得一解其忧。故睹天言(yan)者(zhe),辄承天心地(di)意(yi),分别(bie)道(dao)说(shuo)之也(ye),不(bu)敢(gan)有懈(xie)也(ye)。子有疑者(zhe),为(wei)(wei)复来共(gong)议之,既见(jian)(jian)信而见(jian)(jian)遣下(xia)语(yu),实畏天威(wei),无可惜(xi)也(ye)。子重(zhong)明知(zhi)之邪(xie)?”“唯唯。”

“行,子已得天(tian)(tian)地(di)(di)之意,应晓(xiao)事(shi)生(sheng)哉(zai)!夫人积(ji)愚(yu),不知早学(xue)真(zhen)道善(shan)德殊(shu)方,以(yi)为小事(shi),不知其(qi)过积(ji)大(da),乃乱天(tian)(tian)地(di)(di)而共愁其(qi)帝王,身尚得天(tian)(tian)死,不得竟其(qi)天(tian)(tian)年而亡也。真(zhen)人熟思吾(wu)书言,天(tian)(tian)下过,宁复有大(da)于是死者邪(xie)?”“善(shan)哉(zai)善(shan)哉(zai)!愚(yu)生(sheng)已大(da)觉矣(yi)。”

“子(zi)知早觉,可(ke)谓(wei)为晓事之生,远凶而(er)近(jin)吉乎(hu)?觉而(er)不止也,真(zhen)道毕乎(hu)?一(yi)旦得王侯,不若(ruo)得仙人乎(hu)?今行逢千斤之金,万双之璧,不若(ruo)得明师乎(hu)?帝王有愚臣(chen)亿万,不若(ruo)得一(yi)大贤(xian)明乎(hu)?父母(mu)生百子(zi)而(er)不肖,不若(ruo)生一(yi)子(zi)而(er)贤(xian)乎(hu)?一(yi)里百户不好学(xue),不若(ruo)近(jin)一(yi)大德乎(hu)?

万(wan)目〓〓,不若一(yi)大纲乎?天(tian)下扰(rao)扰(rao)无(wu)不有(you),不若天(tian)独神且圣,乘气而飞行(xing)乎?凡(fan)物虽众多,不若一(yi)气独活人(ren)乎?故今敕(chi)真(zhen)人(ren)学者(zhe),疾(ji)弃浮华(hua),能务核(he)事,求真(zhen)道乎?欲太吉者(zhe),真(zhen)若称(cheng)天(tian)乎?天(tian)地无(wu)病而长悦喜,真(zhen)道奇(qi)殊方出佑人(ren)乎?

是以古者圣人常称天,不敢(gan)懈(xie)也(ye),故常独吉也(ye);贤儒集策,天道毕(bi)也(ye);各言(yan)一(yi)善而阴阳理,神(shen)灵悦(yue)也(ye);灾害(hai)悉伏,不复发也(ye);所谓治得天心,而ビ臣绝也(ye);神(shen)哉为(wei)道,自然术也(ye)。”

“善(shan)哉(zai)善(shan)哉(zai)!愚(yu)生向不(bu)(bu)力(li)问,复无缘得(de)(de)(de)知(zhi)是(shi)也(ye)。”“然,子言(yan)是(shi)也(ye)。学而(er)不(bu)(bu)力(li)问,何(he)从得(de)(de)(de)日进乎(hu)?行而(er)不(bu)(bu)数移其足,道何(he)从得(de)(de)(de)达乎(hu)?学而(er)不(bu)(bu)得(de)(de)(de)明师(shi),知(zhi)何(he)从得(de)(de)(de)发乎(hu)?治(zhi)国欲乐安(an)之(zhi),不(bu)(bu)得(de)(de)(de)大贤事之(zhi),何(he)从得(de)(de)(de)一旦而(er)理乎(hu)?”

“善哉,天(tian)师(shi)之(zhi)言也。”“然,子已睹其微意矣。故(gu)金城九重(zhong),不如事一(yi)大贤也。是故(gu)古者圣(sheng)(sheng)贤皆(jie)事明师(shi),以解忧(you)患也,故(gu)圣(sheng)(sheng)贤悉有师(shi)法也。真人宜戒(jie),凡事自爱,吉凶(xiong)门户可睹乎!”“唯唯。”

“戒真人(ren)一言。”“唯(wei)唯(wei)。”“人(ren)所(suo)求而(er)得者,天以顺其所(suo)求,不(bu)负(fu)焉也(ye),勿复临死而(er)哭天泣地也(ye)。是(shi)名为自求而(er)得之(zhi),反以罪天地,是(shi)名为大逆之(zhi)人(ren)也(ye)。天不(bu)好(hao)也(ye),地不(bu)嬉也(ye),鬼神会不(bu)佑(you)也(ye)。所(suo)冤者,独当冤求而(er)不(bu)得者耳。夫万物各得其所(suo)求,何(he)故自冤哉?

真人熟思吾(wu)(wu)(wu)言,是实非也,吾(wu)(wu)(wu)之(zhi)文不误也,大□□,万不失一(yi)也。今天乃(nai)恶(e)之(zhi)疾之(zhi),故吾(wu)(wu)(wu)反覆道(dao)之(zhi),虽上(shang)已(yi)言,复戒真人于下也。吾(wu)(wu)(wu)乃(nai)故使其复重,乐(le)下古之(zhi)人深(shen)思之(zhi),美之(zhi),念之(zhi),传之(zhi),写(xie)之(zhi),以相示勿匿之(zhi)也。天之(zhi)戒书,乐(le)见发扬,不欲(yu)见藏也。”“唯唯。”“行去。”

右集难人死当见冤(yuan)与不所求得与不合国(guo)安危学逢(feng)明师(shi)与不肖师(shi)

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