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太平经在线阅读

[移动版] 作者:佚名

 

太平经(40)

其外界远方不属于人(ren)国(guo)者,于人(ren)国(guo)有(you)道德,其中(zhong)善(shan)人(ren)来(lai);于人(ren)国(guo)无道德,则不来(lai);于人(ren)德劣,则来(lai)害人(ren)也(ye)。此一(yi)部者,一(yi)界也(ye),天(tian)地之分画也(ye),乐使天(tian)下(xia)扰扰之属,各有(you)处,不相克(ke)贼也(ye)。故(gu)为太(tai)极、中(zhong)极、小极。”

“何谓也(ye)(ye)(ye)(ye)?”“太极者(zhe)(zhe),主(zhu)无复(fu)外表也(ye)(ye)(ye)(ye);中极者(zhe)(zhe),主(zhu)中部(bu)也(ye)(ye)(ye)(ye);小(xiao)极者(zhe)(zhe),各应(ying)其(qi)部(bu)界(jie)而止也(ye)(ye)(ye)(ye)。但可以道德(de)相(xiang)求,不(bu)得大相(xiang)克贼也(ye)(ye)(ye)(ye),天怨之(zhi)。此(ci)名为(wei)共(gong)(gong)(gong)(gong)一(yi)(yi)(yi)家,故(gu)各共(gong)(gong)(gong)(gong)一(yi)(yi)(yi)大忧(you)也(ye)(ye)(ye)(ye)。子欲知(zhi)其(qi)审实(shi),比若(ruo)一(yi)(yi)(yi)家父子夫妇,但独忧(you)其(qi)家不(bu)富,不(bu)肯忧(you)他家也(ye)(ye)(ye)(ye)。一(yi)(yi)(yi)县但共(gong)(gong)(gong)(gong)忧(you)其(qi)君,善则(ze)当迁之(zhi),使高(gao)功,各争进其(qi)长吏;恶则(ze)欲共(gong)(gong)(gong)(gong)去之(zhi)。一(yi)(yi)(yi)县一(yi)(yi)(yi)郡、一(yi)(yi)(yi)州(zhou)一(yi)(yi)(yi)国,皆义说等此(ci),其(qi)共(gong)(gong)(gong)(gong)一(yi)(yi)(yi)大忧(you)也(ye)(ye)(ye)(ye)。今故(gu)记万(wan)二(er)千国,乃共(gong)(gong)(gong)(gong)一(yi)(yi)(yi)大部(bu),以与真人,共(gong)(gong)(gong)(gong)一(yi)(yi)(yi)大忧(you)也(ye)(ye)(ye)(ye),共(gong)(gong)(gong)(gong)一(yi)(yi)(yi)界(jie)。其(qi)余若(ruo)此(ci)万(wan)二(er)千国者(zhe)(zhe),不(bu)可胜(sheng)数。是故(gu)古者(zhe)(zhe)圣人之(zhi)作,皆共(gong)(gong)(gong)(gong)记一(yi)(yi)(yi)小(xiao)部(bu)也(ye)(ye)(ye)(ye)。”

“何不(bu)记(ji)大部(bu)界乎?”“天使不(bu)言也。大化(hua)未(wei)出,所作者异(yi),不(bu)得(de)同(tong)法,故不(bu)记(ji)之也。今(jin)者为大化(hua)出,万二千国(guo)历运周,故天使真人来问无极之经、洞竟之政,故以(yi)文(wen)付百有德之国(guo)。一有德之国(guo)兼(jian)化(hua)九十九国(guo),其万二千国(guo)并数,若(ruo)一岁(sui)十二月(yue)为一部(bu),时十三月(yue)闰,亦(yi)并其中(zhong),此之谓也。子(zi)知之邪?”“唯唯。”

“行去。”“唯(wei)唯(wei)。”“慎(shen)天道神灵守之,勿妄(wang)乱毁。”“唯(wei)唯(wei)。今已受天明(ming)师严敕文,小觉知一大部。愿闻一小界,见(jian)示说此无极之国。”“诺(nuo),为真人(ren)悒(yi)悒(yi),且小言(yan),子详记之。今欲使真人(ren)积财用,上(shang)柱(zhu)天日月(yue),下柱(zhu)地(di),广从万里(li),恐财用固固常病(bing)苦(ku)少也,不能记是其(qi)国多少之名字也。子知之邪?”

“唯(wei)唯(wei),愚(yu)生不敢(gan)极(ji)问天道(dao)也(ye)(ye)。见天师言,今恍(huang)若(ruo)失(shi)气,惚(hu)若(ruo)亡魂,不敢(gan)重(zhong)问之(zhi)也(ye)(ye)。”“然,子(zi)可(ke)谓晓事之(zhi)生。子(zi)欲报天地重(zhong)功,而命无极(ji)者(zhe),但(dan)周流是一大部万二千国,则寿已无极(ji)矣。其上下六(liu)方洞极(ji)者(zhe),天亦(yi)不独使六(liu)子(zi)忧之(zhi)也(ye)(ye)。忧之(zhi)者(zhe),自有人(ren),与子(zi)异界,亦(yi)不以过责(ze)反罪子(zi)也(ye)(ye)。其安危善(shan)恶,亦(yi)自有主之(zhi)者(zhe)也(ye)(ye)。一部说绝,勿复问。”“唯(wei)唯(wei)。”

“行,六子努力请,真人学为小通,但未大(da)睹(du)天(tian)道(dao)意耳,加精(jing)勿懈。”“唯(wei)唯(wei)。”“学而不精(jing)与狂同,精(jing)而不得名喑聋,示之以(yi)西反问东,故天(tian)下师(shi)共(gong)辩难何BB41BB41!虽BB41BB41,无益也,犹(you)不知,比若(ruo)婴儿蒙(meng)蒙(meng),未出胞中,随其母身(shen)而行,安知天(tian)道(dao)广远而无方?

是故(gu)(gu)小(xiao)师强怒(nu)喜狂(kuang)说,反令使(shi)天地道伤。故(gu)(gu)失道意,不(bu)能安其君王,天下(xia)BB41BB41,皆(jie)被其过(guo)。言(yan)之殊(shu)异,令灾害(hai)横行(xing)(xing),不(bu)可禁防。书虽亿亿万卷(juan),天下(xia)流灾害(hai)犹不(bu)绝,前后(hou)合(he)同,皆(jie)由强说之生(sheng),不(bu)知道要之过(guo)也。真(zhen)人知之邪(xie)?”“唯唯。”“行(xing)(xing)欲(yu)复为子(zi)具(ju)说,无穷竟,难(nan)为财用,又且(qie)复重,故(gu)(gu)一小(xiao)止。疑复来问之。”“唯唯。”

右集难问授书诀诸国(guo)部界

◎敬事神十(shi)五年太(tai)平诀第(di)一百四(si)十(shi)

“愿(yuan)请问一(yi)事。”“平(ping)(ping)言之。”“今天将(jiang)太(tai)平(ping)(ping),宁(ning)亦可预知邪哉?”“然(ran),可知。占天五帝(di)(di)(di)神(shen)(shen)(shen)气(qi)(qi)(qi)太(tai)平(ping)(ping),而其岁将(jiang)乐(le)平(ping)(ping)矣。”“何谓也(ye)?愿(yuan)闻之。”“然(ran),春也(ye),青(qing)帝(di)(di)(di)神(shen)(shen)(shen)气(qi)(qi)(qi)太(tai)平(ping)(ping);夏也(ye),赤(chi)帝(di)(di)(di)神(shen)(shen)(shen)气(qi)(qi)(qi)太(tai)平(ping)(ping);六月(yue)也(ye),黄帝(di)(di)(di)神(shen)(shen)(shen)气(qi)(qi)(qi)太(tai)平(ping)(ping);秋也(ye),白帝(di)(di)(di)神(shen)(shen)(shen)气(qi)(qi)(qi)太(tai)平(ping)(ping);冬也(ye),黑(hei)帝(di)(di)(di)神(shen)(shen)(shen)气(qi)(qi)(qi)太(tai)平(ping)(ping)。”

“今以(yi)何明(ming)之?”“然,太平者,乃(nai)无(wu)一伤(shang)物(wu)(wu),为(wei)(wei)(wei)太平气之为(wei)(wei)(wei)言也(ye)。凡事无(wu)一伤(shang)病者,悉(xi)得其处,故为(wei)(wei)(wei)平也(ye)。若(ruo)有一物(wu)(wu)伤(shang),辄(zhe)为(wei)(wei)(wei)不(bu)平也(ye);二物(wu)(wu)伤(shang),辄(zhe)为(wei)(wei)(wei)被刑也(ye);三物(wu)(wu)伤(shang),辄(zhe)为(wei)(wei)(wei)群物(wu)(wu)伤(shang)也(ye);四物(wu)(wu)伤(shang),辄(zhe)为(wei)(wei)(wei)四方伤(shang)也(ye);五(wu)物(wu)(wu)伤(shang),辄(zhe)为(wei)(wei)(wei)五(wu)方伤(shang),天下有大害也(ye);六(liu)物(wu)(wu)伤(shang),辄(zhe)为(wei)(wei)(wei)恶(e)究于(yu)六(liu)方也(ye);七(qi)物(wu)(wu)伤(shang),辄(zhe)为(wei)(wei)(wei)其害气乃(nai)横(heng)行也(ye);八(ba)物(wu)(wu)伤(shang),辄(zhe)使人贤不(bu)肖异计;不(bu)并力也(ye);九物(wu)(wu)伤(shang),辄(zhe)为(wei)(wei)(wei)恶(e)穷竟阴(yin)阳,令物(wu)(wu)云乱(luan)席转也(ye);十物(wu)(wu)伤(shang),乃(nai)为(wei)(wei)(wei)大纲伤(shang),天数终尽更数也(ye)。是(shi)故古者上圣人,但明(ming)观天五(wu)帝(di)神气平未,辄(zhe)自知治得失(shi),且平与(yu)未哉!”

“愿闻其(qi)平诀(jue)意。”“然(ran),春物(wu)悉(xi)(xi)生,无(wu)一(yi)伤(shang)(shang)(shang)者,为(wei)(wei)青帝太(tai)(tai)平也。夏(xia)物(wu)悉(xi)(xi)长(zhang),无(wu)一(yi)伤(shang)(shang)(shang)者,为(wei)(wei)赤(chi)帝太(tai)(tai)平也。六(liu)月(yue)物(wu)悉(xi)(xi)见养(yang),无(wu)一(yi)伤(shang)(shang)(shang)者,为(wei)(wei)黄帝太(tai)(tai)平也。秋物(wu)悉(xi)(xi)成实收,无(wu)一(yi)伤(shang)(shang)(shang)者,为(wei)(wei)白帝太(tai)(tai)平也。冬物(wu)悉(xi)(xi)藏,无(wu)一(yi)伤(shang)(shang)(shang)者,为(wei)(wei)黑(hei)帝太(tai)(tai)平也。

五(wu)帝太(tai)平一(yi)岁,人为(wei)(wei)其(qi)喜乐(le)(le)顺(shun)善;二(er)岁,地上(shang)为(wei)(wei)其(qi)太(tai)乐(le)(le);三岁,恩泽究(jiu)竟于天;四(si)岁,风气顺(shun)行;五(wu)岁,九(jiu)神不战(zhan),祆恶伏灭;六(liu)(liu)岁,而究(jiu)著(zhu)六(liu)(liu)纲;七岁,乃三光更(geng)明;八(ba)岁,而恩究(jiu)达(da)八(ba)方;九(jiu)岁,阴阳俱悦;十岁,万(wan)物悉各(ge)得其(qi)所,为(wei)(wei)数小终。物因而三合(he)之,乃天地人备,故三十岁而太(tai)平也。

今上皇气出,真(zhen)(zhen)(zhen)道至,以治,故十(shi)五(wu)(wu)(wu)年(nian)而(er)太(tai)平(ping)也。如不力行(xing)(xing)真(zhen)(zhen)(zhen)道,安得(de)空致太(tai)平(ping)乎?此(ci)十(shi)五(wu)(wu)(wu)岁(sui)而(er)太(tai)平(ping)者,乃谓帝(di)王以下及臣大小,案行(xing)(xing)真(zhen)(zhen)(zhen)道,共却邪伪(wei),故十(shi)五(wu)(wu)(wu)年(nian)而(er)平(ping)也。真(zhen)(zhen)(zhen)人(ren)知之(zhi)邪?

是故(gu)欲(yu)知将平与未(wei)平,但观(guan)五帝神(shen)平与未(wei),足(zu)以自明,足(zu)以自知也。是故(gu)凡象,乃先见于天神(shen)也。天神(shen)不平,人安得独称平乎哉?是故(gu)五帝更(geng)迭治(zhi),可皆致太(tai)平。其(qi)失天神(shen)意者,皆不能平其(qi)治(zhi)也。

是(shi)故(gu)(gu)谨顺四(si)时,慎(shen)五(wu)行(xing),无使九神战也(ye)。故(gu)(gu)当敬(jing)(jing)其行(xing),而(er)(er)事(shi)(shi)其神。今天第一上平(ping)气且至(zhi),故(gu)(gu)教真(zhen)人(ren)(ren)敬(jing)(jing)四(si)时五(wu)行(xing),而(er)(er)令人(ren)(ren)大小共兴(xing)用,事(shi)(shi)其神事(shi)(shi)。古者但敬(jing)(jing)事(shi)(shi)四(si)时五(wu)行(xing),故(gu)(gu)致(zhi)太平(ping),迟(chi)三十年(nian)(nian)致(zhi)平(ping)。今乃并敬(jing)(jing)事(shi)(shi)其神,故(gu)(gu)疾十五(wu)年(nian)(nian)而(er)(er)平(ping)也(ye)。真(zhen)人(ren)(ren)知之耶(ye)?”“唯唯,可骇哉(zai)!可骇哉(zai)!”“然,子已觉(jue)矣。”

“愿请问人(ren)(ren)(ren)行(xing)忠直有实(shi),宁可知邪?”“善(shan)(shan)哉!子之所问也。与其交(jiao)也,言行(xing)日若(ruo)(ruo)恶忿,人(ren)(ren)(ren)长念之,反(fan)月善(shan)(shan);月若(ruo)(ruo)恶忿,人(ren)(ren)(ren)反(fan)岁善(shan)(shan);少时观(guan)其所为(wei)作(zuo)若(ruo)(ruo)最(zui)恶,老反(fan)最(zui)善(shan)(shan)也。人(ren)(ren)(ren)皆归(gui)其言,而乐其行(xing),而好(hao)爱(ai)其道(dao),是即忠信上善(shan)(shan)有实(shi)核(he)之人(ren)(ren)(ren)。”

“善(shan)哉(zai)善(shan)哉(zai)!愿复请问不忠(zhong)信佞(ning)行,亦可知邪?“然,可知也(ye)(ye)。与(yu)之(zhi)交也(ye)(ye),观(guan)其所言(yan)行也(ye)(ye),日(ri)月合于人(ren)(ren)(ren)心(xin),若顺善(shan),长念(nian)(nian)用(yong)之(zhi),反月使(shi)人(ren)(ren)(ren)益(yi)恶邪;月若善(shan),反岁恶;少时观(guan)其人(ren)(ren)(ren),可为(wei)若善(shan)也(ye)(ye),言(yan)若忠(zhong)信,至(zhi)老念(nian)(nian)用(yong),其所为(wei)反最(zui)恶邪,是纯为(wei)伪(wei)佞(ning)不忠(zhong)信之(zhi)人(ren)(ren)(ren)行也(ye)(ye)。至(zhi)老长则(ze)穷,其言(yan)与(yu)行最(zui)贱矣,灾及妻(qi)子(zi),祸流后(hou)生。”“善(shan)哉(zai)善(shan)哉(zai)!”

◎效(xiao)言不效(xiao)行致灾诀第(di)一百(bai)四(si)十一

“太(tai)上(shang)中古(gu)以来,人多效言(yan)(yan),乃不(bu)效行,故致灾害(hai)疾病畜(chu)积(ji),而不(bu)可除去,以是自穷也(ye)(ye)。是故吾敬受此道于天,乃效信(xin)实,不(bu)效虚言(yan)(yan)也(ye)(ye)。执一行吾书道者,下古(gu)人且日言(yan)(yan)吾道恶无益(yi)(yi)也(ye)(ye),反月(yue)善(shan)(shan);月(yue)言(yan)(yan)无益(yi)(yi),反且岁善(shan)(shan);岁言(yan)(yan)无益(yi)(yi),反至老常善(shan)(shan),久久不(bu)而去也(ye)(ye);后(hou)生(sheng)者,以为世学矣。

不知疾行者,但空(kong)独(du)一世(shi)之(zhi)(zhi)间久(jiu)苦耳。故吾(wu)(wu)教(jiao)敕真人(ren)(ren),常眷眷勉勉也。道为有(you)德人(ren)(ren)出,先生与(yu)后俱(ju)与(yu)吾(wu)(wu)无有(you)独(du)奇亲也,吾(wu)(wu)受(shou)之(zhi)(zhi)等耳。故但得而力而行之(zhi)(zhi)者,即其人(ren)(ren)也,无有(you)甲与(yu)乙也。子知之(zhi)(zhi)邪?”“唯唯。”

“行,天(tian)道无亲,归于人(ren);地德(de)(de)无私,付于谨(jin)民;人(ren)交无有(you)先后(hou),但爱(ai)于有(you)实信。是故(gu)古者帝(di)王,有(you)宫宅(zhai)以(yi)仕(shi)有(you)德(de)(de),不仕(shi)无功之(zhi)臣。有(you)德(de)(de)之(zhi)人(ren),天(tian)地所(suo)(suo)爱(ai),可助帝(di)王安万物;无德(de)(de)之(zhi)人(ren),天(tian)地所(suo)(suo)怨,阴阳(yang)之(zhi)贼。”

“何其(qi)(qi)重(zhong)也(ye)?”“子自若愚哉!然无德之(zhi)人(ren),其(qi)(qi)行(xing)无数(shu),乃逆天地,故(gu)(gu)与天地为(wei)怨也(ye);乃乱阴阳,故(gu)(gu)与阴阳为(wei)贼也(ye)。子知之(zhi)邪?”“唯(wei)唯(wei)。”“行(xing)去(qu),勿复问(wen),善恶可睹矣。”“唯(wei)唯(wei)。”

“行(xing),为子悒悒,且为子分别解(jie)下古人(ren)之行(xing)。人(ren)人(ren)曰自言惠(hui),且善(shan)晓(xiao)事,而(er)反(fan)其(qi)行(xing)征也,反(fan)月(yue)德(de)恶(e)(e)。月(yue)月(yue)各自言有善(shan)行(xing),不负于天(tian),而(er)反(fan)岁得灾(zai)多,且凶恶(e)(e)夭死。少(shao)时人(ren)人(ren)自言善(shan)且大贤,贤过其(qi)父与母,而(er)行(xing)到老(lao)长,反(fan)无一善(shan)贤者,皆(jie)为不肖之人(ren)。贫贱且共,寿则日少(shao),无一知真(zhen)道。

夫下古之人(ren)善恶,贤与不肖,见于是矣(yi)。何(he)须(xu)自言贤且晓事乎?但观其征,可自知(zhi)矣(yi),可长明,可行真(zhen)与伪矣(yi)。何(he)须(xu)复辨陈(chen)之?成事已□□,真(zhen)人(ren)以吾书(shu)文示之,令使一觉(jue)悟,可天久(jiu)迷(mi),与无地为重(zhong)怨。行,吾辞小竟,后复有疑(yi),乃来共议之。”“唯唯。”

右集(ji)难(nan)问太平诀人行有实与邪(xie)文

◎阙题

神人(ren)语真人(ren)言,古(gu)始(shi)学道(dao)之时,神游守柔以自全,积(ji)德(de)不止(zhi)道(dao)致(zhi)仙,乘(cheng)云驾龙行天门,随天转易若循环。

真人专(zhuan)一老寿,命(ming)与(yu)天连,阳道积(ji)专(zhuan)日有单(dan),至信所致(zhi),无争荣名而居高官(guan)。孝(xiao)顺(shun)事师,道自来焉,神(shen)乃知善,人与(yu)语言。

夫师开(kai)?蒙,为道之(zhi)(zhi)端,君父及(ji)师,天下命(ming)门,能敬事此三人,道乃大(da)陈。不事此三人,室闭无门,福德皆逃,祸(huo)乱为怜,详(xiang)惟其(qi)事,无失(shi)书言。父母(mu)生之(zhi)(zhi),师教其(qi)交(jiao)居亲仕之(zhi)(zhi),可不慎(shen)焉!

天(tian)(tian)下(xia)(xia)至(zhi)士,去官就仙(xian),仙(xian)无穷时,命(ming)与天(tian)(tian)连。长吏治民(min),仙(xian)吏天(tian)(tian)官,与俗(su)何事(shi),其事(shi)异焉(yan)。长吏治民(min)仙(xian)万神(shen),天(tian)(tian)下(xia)(xia)之事(shi),各自有君,努力思善,身可完全,以是(shi)遂去,不(bu)负祖先。

吾图书已(yi)尽,无(wu)复(fu)可(ke)陈,致勉学详请其文(wen),神人将去(qu),故(gu)戒真人,慎之(zhi)慎之(zhi),亦无(wu)妄传,不(bu)得其人,慎无(wu)出焉,藏水深(shen)渊、幽(you)冥之(zhi)间,道不(bu)饮血(xue),无(wu)语(yu)要文(wen)。外内已(yi)悉,无(wu)可(ke)复(fu)言(yan)。

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