太平经（35）
◎拘校三古文法第一百三十(shi)二
“请问天(tian)(tian)师之(zhi)书，乃(nai)拘校(xiao)天(tian)(tian)地开辟以来，前后贤圣之(zhi)文(wen)，河(he)洛图书神(shen)文(wen)之(zhi)属(shu)，下及凡(fan)民之(zhi)辞(ci)语(yu)，下及奴婢，远及夷狄(di)，皆受其奇辞(ci)殊策，合以为一语(yu)，以明(ming)天(tian)(tian)道，曾不烦乎哉(zai)？不也”
为(wei)其(qi)(qi)远烦(fan)而(er)不(bu)通，故(gu)(gu)各(ge)就其(qi)(qi)为(wei)作求(qiu)善(shan)(shan)太平之(zhi)(zhi)宅，于其(qi)(qi)所属(shu)邑乡(xiang)，主(zhu)备(bei)其(qi)(qi)远，不(bu)能自致(zhi)。故(gu)(gu)为(wei)其(qi)(qi)立宅道上(shang)(shang)，使其(qi)(qi)投(tou)异辞、善(shan)(shan)奇策、殊方(fang)于其(qi)(qi)中也。因取(qu)中事，傅持(chi)往付于上(shang)(shang)有德之(zhi)(zhi)君，令其(qi)(qi)群臣(chen)臣(chen)共定案之(zhi)(zhi)，以类相求(qiu)。上(shang)(shang)第(di)一善(shan)(shan)者(zhe)，去(qu)其(qi)(qi)邪辞，以为(wei)洞极(ji)之(zhi)(zhi)经，名为(wei)天(tian)洞极(ji)政事。乃(nai)后(hou)天(tian)地之(zhi)(zhi)病，且(qie)悉(xi)除(chu)去(qu)也。帝王之(zhi)(zhi)治，且(qie)壹(yi)大安也，承(cheng)负(fu)万(wan)万(wan)世之(zhi)(zhi)灾厄会，且(qie)壹(yi)都去(qu)也。然后(hou)万(wan)物(wu)群神，且(qie)无(wu)一可(ke)言(yan)(yan)，而(er)不(bu)复上(shang)(shang)白(bai)人(ren)恶于上(shang)(shang)天(tian)也。故(gu)(gu)敕使其(qi)(qi)拘校之(zhi)(zhi)者(zhe)，乃(nai)天(tian)使吾下言(yan)(yan)也。虽烦(fan)，安得不(bu)力为(wei)之(zhi)(zhi)乎(hu)？
天(tian)(tian)下(xia)文书及人各言(yan)一，或言(yan)十数，而(er)(er)天(tian)(tian)下(xia)之(zhi)疑事悉自(zi)解，亦无(wu)大烦也，但各居其(qi)处(chu)而(er)(er)言(yan)之(zhi)，傅持付上(shang)耳。是名为天(tian)(tian)下(xia)集言(yan)而(er)(er)共(gong)语(yu)，以(yi)(yi)(yi)通达天(tian)(tian)地之(zhi)意，以(yi)(yi)(yi)通达天(tian)(tian)地之(zhi)气，以(yi)(yi)(yi)除帝王(wang)灾(zai)害(hai)，以(yi)(yi)(yi)利(li)凡民及万物，莫不各得处(chu)其(qi)所(suo)者。乃后天(tian)(tian)地壹且大悦(yue)喜，病壹除。喜则佑帝王(wang)也，今(jin)使无(wu)事而(er)(er)长游(you)也。”
“愿(yuan)问(wen)天地何故一时使天下人，共集辞策(ce)及古今神圣之文，以为洞极经(jing)乎？”“善哉，子(zi)之问(wen)，然天地有剧病(bing)(bing)，乱(luan)未(wei)尝得善理(li)也，故教示人使集议，而共集出(chu)正语奇策(ce)，以除(chu)其病(bing)(bing)也，故使其大共集言(yan)事(shi)也。”
“愿请问天地乱而有(you)剧病，何(he)不(bu)更(geng)生(sheng)善圣人乎(hu)？”“力(li)复生(sheng)后圣人，乃(nai)无益。”“何(he)也？”“噫，真(zhen)(zhen)人愚(yu)哉(zai)！吾闻前已(yi)有(you)言(yan)矣。”“下(xia)贱(jian)暗(an)之(zhi)生(sheng)，积愚(yu)固(gu)固(gu)，不(bu)能察察知之(zhi)。”真(zhen)(zhen)人尚乃(nai)言(yan)如此，俗人何(he)以(yi)可晓(xiao)乎(hu)？必且互置吾文，而更(geng)大忿(fen)天，灾害反且更(geng)大起，而不(bu)可救。故天使子(zi)反覆问是也，欲(yu)使吾更(geng)□□具言(yan)耶？诺(nuo)诺(nuo)，吾亲见遣，为(wei)是事下(xia)，吾不(bu)敢有(you)所匿而忿(fen)天也。行(xing)，真(zhen)(zhen)人明(ming)听，为(wei)子(zi)条(tiao)诀解(jie)之(zhi)，更(geng)以(yi)上下(xia)悉(xi)说道之(zhi)，但安坐。”“唯(wei)唯(wei)。”
“行，古今圣(sheng)人(ren)有(you)(you)优劣(lie)，各长于(yu)(yu)一事，俱为天(tian)(tian)(tian)(tian)谈地语，而(er)所作殊异，是(shi)故众(zhong)圣(sheng)前后出者，所为各异也(ye)；俱乐(le)得(de)天(tian)(tian)(tian)(tian)心(xin)地意(yi)，去恶而(er)致善，而(er)辞(ci)不(bu)(bu)尽同(tong)，壹合壹不(bu)(bu)，大类(lei)相(xiang)似(si)，故众(zhong)圣(sheng)不(bu)(bu)能悉知天(tian)(tian)(tian)(tian)地意(yi)，故天(tian)(tian)(tian)(tian)地常(chang)有(you)(you)剧病，而(er)不(bu)(bu)悉除。复欲(yu)生(sheng)圣(sheng)人(ren)，会复如斯。天(tian)(tian)(tian)(tian)久悒悒，于(yu)(yu)是(shi)故遣吾(wu)下，具为其语，以(yi)告真(zhen)(zhen)(zhen)人(ren)。所以(yi)告真(zhen)(zhen)(zhen)人(ren)者，天(tian)(tian)(tian)(tian)上诸神言，天(tian)(tian)(tian)(tian)下有(you)(you)乐(le)善欲(yu)称天(tian)(tian)(tian)(tian)心(xin)者，独(du)有(you)(you)真(zhen)(zhen)(zhen)人(ren)耳(er)，故吾(wu)以(yi)辞(ci)情(qing)告于(yu)(yu)真(zhen)(zhen)(zhen)人(ren)也(ye)。吾(wu)不(bu)(bu)同(tong)空语耳(er)，真(zhen)(zhen)(zhen)人(ren)自知之耶？”“唯唯。”
“行(xing)，子已(yi)自(zi)知(zhi)矣。行(xing)，所以(yi)拘校(xiao)上古神(shen)文(wen)(wen)(wen)、中古神(shen)文(wen)(wen)(wen)、下古神(shen)文(wen)(wen)(wen)者(zhe)，或上古神(shen)文(wen)(wen)(wen)未及言(yan)(yan)之(zhi)(zhi)，中古神(shen)文(wen)(wen)(wen)言(yan)(yan)之(zhi)(zhi)；中古神(shen)文(wen)(wen)(wen)未及言(yan)(yan)之(zhi)(zhi)，下古神(shen)文(wen)(wen)(wen)言(yan)(yan)之(zhi)(zhi)也，因(yin)以(yi)类相从相补，共(gong)成一善辞，故使集(ji)之(zhi)(zhi)也，乃后(hou)神(shen)书天地意(yi)可睹(du)矣。真人知(zhi)之(zhi)(zhi)耶？”“唯唯。”
“行，子已解矣。行，上古(gu)(gu)(gu)(gu)圣(sheng)(sheng)人(ren)(ren)失(shi)之(zhi)，中古(gu)(gu)(gu)(gu)圣(sheng)(sheng)人(ren)(ren)得之(zhi)；中古(gu)(gu)(gu)(gu)圣(sheng)(sheng)人(ren)(ren)失(shi)之(zhi)，下(xia)古(gu)(gu)(gu)(gu)圣(sheng)(sheng)人(ren)(ren)得之(zhi)；下(xia)古(gu)(gu)(gu)(gu)圣(sheng)(sheng)人(ren)(ren)失(shi)之(zhi)，上古(gu)(gu)(gu)(gu)圣(sheng)(sheng)人(ren)(ren)得之(zhi)，以类相(xiang)从(cong)，因(yin)以相(xiang)补，共成一(yi)善圣(sheng)(sheng)辞矣。真人(ren)(ren)知之(zhi)耶？”“唯唯。”
“行(xing)(xing)，子可(ke)谓大解已。行(xing)(xing)，大圣或有(you)短失之，中圣得(de)之；中圣失之，小(xiao)圣得(de)之，因复以(yi)类相从，因而相补，共成一(yi)善圣辞矣。真人知之耶？”“唯唯。”
“行，子已(yi)解(jie)矣(yi)。行，大(da)贤以短失之，中(zhong)贤得之；中(zhong)贤失之，小贤得之，以类相从，因以相补(bu)，共成(cheng)一善贤辞矣(yi)。真(zhen)人知耶(ye)？”“唯(wei)唯(wei)。”
“行，子(zi)(zi)已大解(jie)矣。行，帝王(wang)失(shi)之，臣(chen)子(zi)(zi)得之；臣(chen)子(zi)(zi)失(shi)之，庶民得之，以类相从(cong)，因以相补，共成一善辞矣。真人知之耶？”“唯唯。”
“行，子(zi)已大解矣。行，上老失之(zhi)，丁壮(zhuang)得之(zhi)；丁壮(zhuang)失之(zhi)，少者得之(zhi)，以类(lei)相从(cong)，因以相补，共成一(yi)善辞矣。真人知之(zhi)耶？”“唯唯。”
“行，子(zi)已解矣(yi)。行，男(nan)子(zi)失之，女(nv)(nv)子(zi)得之；女(nv)(nv)子(zi)失之，奴婢夷狄得之，以类相从，因以相补(bu)，共(gong)成一善辞(ci)矣(yi)。真(zhen)人知(zhi)之耶(ye)？”“唯(wei)唯(wei)。”
“行(xing)，子已知之(zhi)矣。行(xing)，或上(shang)古(gu)文失之(zhi)，中(zhong)古(gu)文得之(zhi)；或中(zhong)古(gu)文失之(zhi)，下古(gu)文得之(zhi)，以类相从，因以相补，共成一善辞(ci)矣。真(zhen)人知之(zhi)耶？”“唯(wei)唯(wei)。”
“行，子以(yi)大解矣(yi)。行，或(huo)上古(gu)(gu)人(ren)(ren)失(shi)之(zhi)(zhi)，中古(gu)(gu)人(ren)(ren)得之(zhi)(zhi)；中古(gu)(gu)人(ren)(ren)失(shi)之(zhi)(zhi)，下古(gu)(gu)人(ren)(ren)得之(zhi)(zhi)，以(yi)类相(xiang)从，因以(yi)相(xiang)补，共成一善辞矣(yi)。真(zhen)人(ren)(ren)知之(zhi)(zhi)乎(hu)？”“唯(wei)唯(wei)。”
“行，子已解矣(yi)。行，或(huo)上失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，而下得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)下失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，而上得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)上下失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，而中得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)中失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，而上下得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)。或(huo)天神(shen)文(wen)(wen)失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，反圣文(wen)(wen)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)圣文(wen)(wen)失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，反贤者文(wen)(wen)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)贤者文(wen)(wen)失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，而百姓文(wen)(wen)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)百姓文(wen)(wen)失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，而夷狄得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)。或(huo)内失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，反外得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)；或(huo)外失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)，反内得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)。会有失(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)者，会有得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)也，故上下外内，尊(zun)卑远近，俱收其文(wen)(wen)与要语，而集其长短，以(yi)类相(xiang)从，因以(yi)相(xiang)补，则俱矣(yi)，然后文(wen)(wen)书及辞言壹(yi)都通具也。真人(ren)知之(zhi)(zhi)(zhi)(zhi)(zhi)耶？”“唯唯。”
“行之，子已知之矣。天地(di)出生(sheng)凡事，人(ren)民圣贤C738行万物之属，各有(you)短长，各有(you)所(suo)(suo)不及(ji)，各有(you)所(suo)(suo)失，故(gu)(gu)所(suo)(suo)为所(suo)(suo)作，各异不同。其大率要俱(ju)(ju)欲乐(le)得天地(di)之心(xin)，而(er)自安也(ye)，当时各自言(yan)所(suo)(suo)为是也(ye)，孔孔以(yi)为真真也(ye)，而(er)俱(ju)(ju)反失天地(di)之心(xin)，故(gu)(gu)常有(you)余灾毒(du)，或大或小，相流而(er)不绝，是其明(ming)效也(ye)。故(gu)(gu)生(sheng)承负之责，后生(sheng)者病之日(ri)剧，真人(ren)知之耶？”“唯(wei)唯(wei)。”
“行，子已解矣。故今天遣(qian)吾下(xia)，为上德道君更考文(wen)，教吾都合(he)之(zhi)(zhi)，从神文(wen)圣贤辞，下(xia)及庶人奴婢夷狄，以类相从，合(he)其辞语善者，以为洞极之(zhi)(zhi)经，名为皇天洞极政事之(zhi)(zhi)文(wen)也，乃后天地病(bing)壹悉除(chu)去也。真人知(zhi)之(zhi)(zhi)耶(ye)？”“唯唯。”可忄(xin)亥(hai)(hai)哉！可忄(xin)亥(hai)(hai)哉！”
“行，真(zhen)人已应(ying)晓事(shi)生，已知(zhi)之(zhi)矣(yi)，天(tian)(tian)已使(shi)子(zi)(zi)寿矣(yi)，及上真(zhen)人矣(yi)。”“不敢不敢。”“子(zi)(zi)自行得之(zhi)，非吾力也。子(zi)(zi)为(wei)(wei)善(shan)，天(tian)(tian)下无(wu)双，故天(tian)(tian)爱之(zhi)也。。“不敢不敢，今愚(yu)生但无(wu)忿(fen)天(tian)(tian)而已，无(wu)敢可(ke)望(wang)也。”“不賺也。”“唯唯。请问合是(shi)众类以相从，愿闻其诀意。”“然，善(shan)哉子(zi)(zi)难问，天(tian)(tian)使(shi)之(zhi)□□乎哉！诺，安坐，为(wei)(wei)子(zi)(zi)分(fen)别(bie)道之(zhi)也。”“唯唯。”
“行，假(jia)令正，共说一(yi)(yi)‘甲’字也，是一(yi)(yi)事也正。投众贤明前，是宜天(tian)下文(wen)书，众人(ren)之(zhi)辞，各有言说，此一(yi)(yi)且无(wu)訾之(zhi)文(wen)，无(wu)訾之(zhi)言，取中善者，合众人(ren)心(xin)第一(yi)(yi)解者集(ji)之(zhi)，以(yi)相征明，而起合于人(ren)心(xin)者，即(ji)合于天(tian)地心(xin)矣(yi)。”
“以何明(ming)之？愿闻(wen)其(qi)诀。”“然，凡人(ren)之行也(ye)，考之于(yu)(yu)心(xin)，及(ji)众(zhong)贤(xian)圣(sheng)心(xin)而(er)合(he)(he)，而(er)俱(ju)言善是也(ye)，其(qi)应即(ji)合(he)(he)于(yu)(yu)天心(xin)矣；考之于(yu)(yu)心(xin)自(zi)疑者，考之于(yu)(yu)众(zhong)贤(xian)圣(sheng)心(xin)，下及(ji)小人(ren)心(xin)，而(er)言非者，即(ji)凶，天竟应之以凶也(ye)，是即(ji)其(qi)明(ming)征也(ye)。故(gu)集此说以为经，都合(he)(he)人(ren)心(xin)者是，不合(he)(he)人(ren)心(xin)者非也(ye)。子知之耶？”“唯唯。”
“行，凡书文凡事，各自有本。按本共以众文人辞叶，共因而说之如(ru)此矣，俱(ju)合(he)人心(xin)意(yi)者，即合(he)神(shen)?；不合(he)人心(xin)意(yi)者，不合(he)神(shen)?。”“善(shan)(shan)哉(zai)善(shan)(shan)哉(zai)！闻命矣。”
“今(jin)真人何故言(yan)(yan)(yan)(yan)闻命乎？”“然(ran)，行善正(zheng)，则(ze)得天(tian)心而生(sheng)；行恶(e)，失天(tian)心，则(ze)凶死(si)。此死(si)生(sheng)，即命所属也(ye)，故言(yan)(yan)(yan)(yan)闻命也(ye)。”“善哉(zai)！真人言(yan)(yan)(yan)(yan)是也(ye)，吾无以加之也(ye)。是故天(tian)正(zheng)其言(yan)(yan)(yan)(yan)与文(wen)，则(ze)吉；不正(zheng)其言(yan)(yan)(yan)(yan)与文(wen)，则(ze)凶，是以吾教真人拘校之也(ye)。”“唯唯。”
“然后太(tai)平上皇(huang)之(zhi)气立出，延年立来。天文(wen)(wen)圣人之(zhi)辞(ci)，尚乃(nai)(nai)有(you)短长(zhang)，故(gu)(gu)(gu)上皇(huang)之(zhi)气见圄于邪(xie)辞(ci)误(wu)言(yan)(yan)，未尝(chang)得来也(ye)，故(gu)(gu)(gu)天地(di)后开辟(pi)以来，未尝(chang)有(you)上皇(huang)之(zhi)气来助帝王(wang)治也(ye)。今(jin)天欲都开出之(zhi)，故(gu)(gu)(gu)拘校(xiao)文(wen)(wen)书也(ye)。有(you)余(yu)(yu)一邪(xie)言(yan)(yan)，辄余(yu)(yu)一病(bing)(bing)(bing)(bing)；余(yu)(yu)一邪(xie)说误(wu)文(wen)(wen)，辄有(you)余(yu)(yu)一病(bing)(bing)(bing)(bing)；余(yu)(yu)十，十病(bing)(bing)(bing)(bing)；余(yu)(yu)百，百病(bing)(bing)(bing)(bing)；余(yu)(yu)千(qian)，千(qian)病(bing)(bing)(bing)(bing)；余(yu)(yu)万，万病(bing)(bing)(bing)(bing)，随此余(yu)(yu)邪(xie)言(yan)(yan)邪(xie)文(wen)(wen)误(wu)辞(ci)为病(bing)(bing)(bing)(bing)。天地(di)病(bing)(bing)(bing)(bing)之(zhi)，故(gu)(gu)(gu)使(shi)人亦病(bing)(bing)(bing)(bing)之(zhi)；人无(wu)病(bing)(bing)(bing)(bing)，即天无(wu)病(bing)(bing)(bing)(bing)也(ye)；人半(ban)病(bing)(bing)(bing)(bing)之(zhi)，即天半(ban)病(bing)(bing)(bing)(bing)之(zhi)；人悉大小(xiao)有(you)病(bing)(bing)(bing)(bing)，即天悉病(bing)(bing)(bing)(bing)之(zhi)矣(yi)。故(gu)(gu)(gu)使(shi)人病(bing)(bing)(bing)(bing)者，乃(nai)(nai)乐觉之(zhi)也(ye)，而不觉，故(gu)(gu)(gu)死无(wu)数也(ye)。”
请问合众类以(yi)相从。然(ran)，善(shan)正其(qi)言(yan)则吉，不(bu)善(shan)正其(qi)言(yan)则凶，然(ran)后太平上皇之(zhi)气(qi)立来矣(yi)。夫人有(you)病(bing)，皆愿速较(jiao)为(wei)善(shan)，天地之(zhi)病(bing)，亦(yi)愿速较(jiao)为(wei)善(shan)矣(yi)。
“愿闻以(yi)何(he)以(yi)天(tian)病邪(xie)(xie)(xie)(xie)言(yan)、邪(xie)(xie)(xie)(xie)辞、邪(xie)(xie)(xie)(xie)文，而有(you)病乎？”“噫，子反更冥(ming)冥(ming)暗愚，何(he)哉？行安坐，为(wei)(wei)真人说之(zhi)。夫(fu)邪(xie)(xie)(xie)(xie)言(yan)邪(xie)(xie)(xie)(xie)文以(yi)说法(fa)经(jing)(jing)道(dao)也，则(ze)乱(luan)(luan)道(dao)经(jing)(jing)书；道(dao)经(jing)(jing)乱(luan)(luan)，则(ze)天(tian)文地理乱(luan)(luan)矣；天(tian)文地理乱(luan)(luan)，则(ze)天(tian)地病矣，故(gu)使(shi)三光风雨、四时五行，战斗无常，岁为(wei)(wei)其凶年，帝(di)王为(wei)(wei)其愁苦，县官乱(luan)(luan)治，民愁恚饥(ji)寒，此非邪(xie)(xie)(xie)(xie)文邪(xie)(xie)(xie)(xie)言(yan)所(suo)病邪(xie)(xie)(xie)(xie)？如大(da)用之(zhi)，乃到于(yu)大(da)乱(luan)(luan)不(bu)治也。子知(zhi)耶(ye)？”“唯唯。”
“夫邪文(wen)、邪言、误辞以治国也(ye)，日日得乱，于是邪言、邪辞、误文(wen)为耳所共欺(qi)，则(ze)国为之(zhi)(zhi)乱危，臣为之(zhi)(zhi)枉法而(er)妄为，民(min)为之(zhi)(zhi)困(kun)穷(qiong)，共污天地之(zhi)(zhi)治，乱天官(guan)，大怒日教不(bu)(bu)绝也(ye)，人(ren)哭泣呼冤，亦(yi)不(bu)(bu)绝也(ye)。子(zi)知之(zhi)(zhi)耶？”“唯唯。”
“邪(xie)言(yan)、邪(xie)文、误辞以治家也(ye)，则(ze)父(fu)子夫妇乱，更(geng)相(xiang)憎恶，而常斗辩不(bu)绝，遂为凶(xiong)家。子知(zhi)之耶？”“唯唯，可忄亥哉！见天师言(yan)，诚怖(bu)惶。愚(yu)生不(bu)深计，不(bu)知(zhi)是恶致此也(ye)。”
“真人独愚(yu)日久矣。夫俗人以为小(xiao)事，而(er)不(bu)(bu)去之(zhi)，乃不(bu)(bu)知此(ci)邪言、邪辞、邪文(wen)(wen)，乃与天(tian)(tian)地(di)为大怨(yuan)也(ye)(ye)，是乃国家之(zhi)大贼也(ye)(ye)，百姓(xing)之(zhi)烈鬼也(ye)(ye)，宁可不(bu)(bu)一都投而(er)力去之(zhi)耶？是故(gu)(gu)天(tian)(tian)爱上德之(zhi)君，恐其不(bu)(bu)觉悟(wu)，复彼(bi)是大灾，故(gu)(gu)遣吾下，具言之(zhi)。真人疾(ji)以文(wen)(wen)付之(zhi)，使(shi)其疾(ji)思天(tian)(tian)意，可以自安(an)；不(bu)(bu)者(zhe)，天(tian)(tian)怒会不(bu)(bu)绝也(ye)(ye)。故(gu)(gu)天(tian)(tian)不(bu)(bu)复使(shi)圣人语，会不(bu)(bu)能悉(xi)都除其病(bing)，故(gu)(gu)使(shi)天(tian)(tian)下人共壹言，俱壹集古(gu)文(wen)(wen)考之(zhi)也(ye)(ye)。
今(jin)天忿忿，积恚于是(shi)邪(xie)言(yan)邪(xie)文(wen)、单言(yan)孤佞辞也。今(jin)考是(shi)，真(zhen)人(ren)欲知之(zhi)(zhi)，比若帝(di)王愁(chou)恚夷狄(di)数来害人(ren)也，故发(fa)兵(bing)士(shi)万万往(wang)击之(zhi)(zhi)，病不(bu)怒(nu)(nu)也。怒(nu)(nu)者功赐多，不(bu)怒(nu)(nu)者帝(di)王复考之(zhi)(zhi)。今(jin)考邪(xie)文(wen)，如此矣。真(zhen)人(ren)知之(zhi)(zhi)耶？”“唯(wei)(wei)唯(wei)(wei)。可畏乎！天下已正矣。”
