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[移动版] 作者:佚名

 

太平经(41)

◎六(liu)极(ji)六(liu)竟(jing)孝顺(shun)忠诀第一百五(wu)十(shi)一

“真人前,子(zi)共记(ji)吾(wu)辞(ci),受天(tian)(tian)道文比久,岂(qi)得其大(da)(da)部(bu)界(jie)分(fen)尽邪(xie)?吾(wu)道有几部(bu),以(yi)何为极(ji),以(yi)何为大(da)(da)究竟哉?”“文中(zhong)有道,六(liu)极(ji)六(liu)竟,愚生今说(shuo),不(bu)知(zhi)以(yi)何为六(liu)极(ji)六(liu)竟。”“咄!子(zi)其愚不(bu)开,又(you)学实自若(ruo),未大(da)(da)精(jing)也,故不(bu)知(zhi)道之所(suo)到至也。”“有过(guo)负(fu)于天(tian)(tian)师,其责必不(bu)可复除,不(bu)嫌也。”

“真(zhen)人自责(ze),何一重(zhong)也(ye)?”“愚(yu)生闻:子(zi)不(bu)(bu)(bu)孝,则不(bu)(bu)(bu)能(neng)尽力(li)养(yang)其(qi)亲;弟(di)子(zi)不(bu)(bu)(bu)顺,则不(bu)(bu)(bu)能(neng)尽力(li)修明(ming)其(qi)师道(dao);臣不(bu)(bu)(bu)忠,则不(bu)(bu)(bu)能(neng)尽力(li)共(gong)敬事其(qi)君(jun),为(wei)(wei)此三行而不(bu)(bu)(bu)善,罪名(ming)不(bu)(bu)(bu)可除(chu)也(ye)。天地(di)憎之(zhi),鬼神(shen)害(hai)之(zhi),人共(gong)恶之(zhi),死尚有余责(ze)于地(di)下(xia),名(ming)为(wei)(wei)三行不(bu)(bu)(bu)顺善之(zhi)子(zi)也(ye)。常以月(yue)尽朔(shuo)旦,见(jian)对于天主(zhu)正理阴阳、是尊卑之(zhi)神(shen)吏(li),魂魄为(wei)(wei)之(zhi)愁,至灭(mie)乃已。故自知不(bu)(bu)(bu)精,有过(guo)于师不(bu)(bu)(bu)除(chu)也(ye)。”

“善(shan)哉善(shan)哉!子(zi)于(yu)何受此辞(ci)语乎?”“受之(zhi)(zhi)于(yu)先师也(ye)。又愚生(sheng)瞥睹天(tian)(tian)师说,受天(tian)(tian)师之(zhi)(zhi)法,见(jian)天(tian)(tian)象,天(tian)(tian)地(di)乃是四(si)时五行(xing)之(zhi)(zhi)父母也(ye),四(si)时五行(xing)不(bu)(bu)尽力(li)(li)供养天(tian)(tian)地(di)所(suo)欲(yu)生(sheng),为(wei)不(bu)(bu)孝(xiao)之(zhi)(zhi)子(zi),其岁少善(shan)物,为(wei)凶年(nian)。人亦天(tian)(tian)地(di)之(zhi)(zhi)子(zi)也(ye),子(zi)不(bu)(bu)慎力(li)(li)养天(tian)(tian)地(di)所(suo)为(wei),名为(wei)不(bu)(bu)孝(xiao)之(zhi)(zhi)子(zi)也(ye),故(gu)好(hao)用刑(xing)罚(fa)者,其国常乱危而(er)毁也(ye)。

万物(wu)者(zhe)(zhe),随(sui)四时(shi)五行而(er)衰兴,而(er)生长(zhang)自养(yang),是其(qi)弟子(zi)(zi)也。不(bu)能尽力随(sui)其(qi)时(shi)气(qi)(qi)而(er)生长(zhang)实(shi)老,终为不(bu)顺之弟子(zi)(zi)。其(qi)年物(wu)伤,人(ren)反(fan)(fan)共罪过其(qi)时(shi)气(qi)(qi)不(bu)和,为时(shi)气(qi)(qi)得(de)重过。民者(zhe)(zhe),圣人(ren)贤者(zhe)(zhe)之弟子(zi)(zi)也。今下愚弟子(zi)(zi)妄盗强说(shuo),反(fan)(fan)使(shi)圣人(ren)贤者(zhe)(zhe)有过,名为共乱逆天道,其(qi)罪至重,不(bu)可赦除,故愚生过不(bu)除也。

风(feng)雨者,乃是(shi)天地之忠(zhong)臣也。受天命而(er)共行气与泽,不调(diao)(diao)均,使天下不平。比若(ruo)人之受命为帝王(wang)之臣,背(bei)上向(xiang)下,用心意不调(diao)(diao)均,众臣共为不忠(zhong)信,而(er)共欺其(qi)上,使天下BB41BB41多变(bian)诤(zheng),国治为之危乱(luan)。

比三(san)事(shi)者:子(zi)不孝,弟子(zi)不顺,臣(chen)不忠(zhong),罪皆不与于赦,令天甚(shen)(shen)(shen)疾之,地甚(shen)(shen)(shen)恶之,以为大事(shi),以为大咎(jiu)也(ye),鬼神甚(shen)(shen)(shen)非之,故为最(zui)恶下行也(ye)。”

“噫!真人久怀智而反诈愚,使(shi)吾妄说,说得过(guo)(guo)于天(tian)地也(ye)(ye)。吾之(zhi)(zhi)所说,不(bu)若(ruo)子(zi)今(jin)且所言深远也(ye)(ye)。”“愚生意(yi)适达(da)于是(shi),今(jin)不(bu)能复有所言也(ye)(ye)。”“大谦(qian),然亦不(bu)失之(zhi)(zhi)也(ye)(ye)。下而不(bu)谦(qian),其过(guo)(guo)亦重。”“唯唯,不(bu)敢(gan)不(bu)敢(gan)也(ye)(ye)。是(shi)故愚生为弟子(zi),不(bu)能明理(li)师道之(zhi)(zhi)部界,自知(zhi)过(guo)(guo)重,故说天(tian)象,以(yi)是(shi)自责也(ye)(ye)。”

“善哉!子之(zhi)(zhi)言(yan)也(ye)(ye)(ye),吾(wu)亦无(wu)以(yi)复加(jia)(jia)之(zhi)(zhi)也(ye)(ye)(ye)。今以(yi)子说况之(zhi)(zhi),子已自知也(ye)(ye)(ye),书之(zhi)(zhi)部界矣。”“实不及(ji)之(zhi)(zhi)也(ye)(ye)(ye)。”“然,子真(zhen)(zhen)不及(ji)之(zhi)(zhi),为子具分(fen)别解之(zhi)(zhi),使(shi)相次各有(you)部界,万(wan)世不可复忘(wang)也(ye)(ye)(ye)。今真(zhen)(zhen)人(ren)言(yan),人(ren)三(san)行不顺修善,言(yan)魂魄见对(dui),极(ji)巧也(ye)(ye)(ye)。于何受是□□说哉?”“比若天(tian)师会(hui)事(shi)先师,自言(yan)为上(shang)古真(zhen)(zhen)人(ren)戒。愚(yu)生(sheng)以(yi)此言(yan),又(you)见天(tian)师书文中言(yan),故□□重知之(zhi)(zhi)也(ye)(ye)(ye)。愚(yu)生(sheng)问,上(shang)古真(zhen)(zhen)人(ren)时,不知屈折有(you)所疑(yi)。”“然上(shang)古真(zhen)(zhen)人(ren)言(yan)是也(ye)(ye)(ye),吾(wu)无(wu)以(yi)加(jia)(jia)之(zhi)(zhi)也(ye)(ye)(ye)。”

“今愿及天(tian)(tian)师,问其(qi)是意。”“行明听,然(ran)所以月尽(jin)岁尽(jin)见(jian)对(dui)(dui),非独生时不孝、不顺(shun)、不忠、大(da)逆恶(e)人(ren)魂神(shen)也(ye),天(tian)(tian)地(di)神(shen)皆(jie)然(ran)。天(tian)(tian)以十(shi)五(wu)日(ri)为一小界,故(gu)月到十(shi)五(wu)日(ri)而(er)折小还也(ye),以一月为中(zhong)部(bu),以一岁为大(da)部(bu)。天(tian)(tian)地(di)之间诸(zhu)神(shen)精,当共(gong)助(zhu)天(tian)(tian)共(gong)生养长(zhang)是万二千物(wu),故(gu)诸(zhu)神(shen)精悉(xi)皆(jie)得禄食也(ye),比若(ruo)群臣贤者,共(gong)助(zhu)帝(di)王养长(zhang)凡民(min)万物(wu),皆(jie)得禄食也(ye)。故(gu)随(sui)天(tian)(tian)为法,常(chang)以月十(shi)五(wu)日(ri)而(er)小上(shang)对(dui)(dui),一月而(er)中(zhong)上(shang)对(dui)(dui),一岁而(er)大(da)对(dui)(dui),故(gu)有大(da)功(gong)者赐迁举之,其(qi)无功(gong)者退去之,或击治。

此(ci)乱治(zhi)(zhi)者(zhe),专邪恶(e)之(zhi)神(shen)(shen)也,邪恶(e)之(zhi)神(shen)(shen)行与是,故(gu)生(sheng)时不(bu)善之(zhi)人魂魄,俱(ju)行对,善人魂魄不(bu)肯为其(qi)使也,是故(gu)逆不(bu)孝、不(bu)顺、不(bu)忠之(zhi)人为其(qi)使,共(gong)乱天仪,污天治(zhi)(zhi),故(gu)其(qi)恶(e)神(shen)(shen)见收(shou)治(zhi)(zhi),故(gu)并收(shou)治(zhi)(zhi)其(qi)客,比若反逆恶(e)臣为无状,乃罪及其(qi)客也,此(ci)之(zhi)谓之(zhi)也。”

“善哉(zai)善哉(zai)!愚生已解矣。”“故人生之(zhi)时(shi),为子当(dang)(dang)孝,为臣当(dang)(dang)忠,为弟子当(dang)(dang)顺,孝忠顺不离其身,然(ran)后(hou)死,魂(hun)魄神精不见对也(ye)。子知之(zhi)耶?”“唯(wei)唯(wei),可骇哉(zai)!可骇哉(zai)!今唯(wei)天师幸哀开示,其天法象多少,愿无中(zhong)弃,唯(wei)见示敕书文部(bu)界所(suo)到至也(ye)。”

“然,子问之大致数,吾犹当言(yan)也。如吾不言(yan),名为妒道业学而(er)止(zhi),而(er)反得天适(shi)。诺,六(liu)真人安坐,为子分别其部署。

凡有六属一(yi)大(da)集。夫守(shou)一(yi)者,以(yi)类相从,古今守(shou)一(yi),其文(wen)(wen)大(da)同,大(da)贤见吾文(wen)(wen),守(shou)行(xing)(xing)之(zhi)(zhi)(zhi)不(bu)(bu)解(jie),策之(zhi)(zhi)(zhi)得其要(yao)意,如学(xue)可(ke)为(wei)(wei)(wei)孝子(zi),中学(xue)可(ke)为(wei)(wei)(wei)忠(zhong)臣,终老学(xue)之(zhi)(zhi)(zhi),不(bu)(bu)中止(zhi)不(bu)(bu)懈(xie),皆可(ke)得度世(shi)。尚有余(yu)策也(ye),行(xing)(xing)之(zhi)(zhi)(zhi)不(bu)(bu)止(zhi),尚或乃洞于六方(fang)八(ba)极也(ye)。事万已(yi)毕,何不(bu)(bu)有也(ye)。上(shang)乃可(ke)助有德帝(di)君,共(gong)安天地,其恩(en)乃下可(ke)及草(cao)木也(ye),万物扰(rao)扰(rao)之(zhi)(zhi)(zhi)属,莫不(bu)(bu)尽理也(ye),天地为(wei)(wei)(wei)之(zhi)(zhi)(zhi)欢(huan)喜,帝(di)王为(wei)(wei)(wei)之(zhi)(zhi)(zhi)长游,但响琴瑟唱(chang)乐,而无复忧。子(zi)知之(zhi)(zhi)(zhi)耶?”“唯唯。”

“中(zhong)贤守行之(zhi)力之(zhi),旦(dan)夕惟(wei)思其(qi)意(yi),亦可少(shao)为(wei)孝子,长为(wei)良(liang)臣,助国致(zhi)太平,天下悉伏,莫不(bu)言善(shan)哉(zai),外谨内信,还各自(zi)责(ze)自(zi)正,不(bu)敢负于天地,不(bu)敢欺其(qi)上也。众贤共(gong)案(an)力行之(zhi),令使君(jun)治(zhi)乃与天相似,象天为(wei)行恩爱,下及草木(mu)蚊蚋之(zhi)属(shu),皆得其(qi)所。子知之(zhi)耶?”“唯唯。”

“凡民守读之,共强行之,且相易共好嬉之,不能自禁,令人父慈、母爱、子孝、妻顺(shun)、兄良、弟恭,邻里(li)悉思乐为(wei)善,无(wu)复(fu)阴贼好窃相灾害。有人(ren)尽(jin)思乐忠(zhong)顺(shun)孝,欲(yu)思上(shang)及中贤(xian)大贤(xian),故(gu)民不(bu)知复(fu)为(wei)凶恶,家家人(ren)人(ren),自敕自治,故(gu)可(ke)无(wu)刑罚而(er)治也。上(shang)人(ren)中人(ren)下(xia)人(ren)共行之,天下(xia)立(li)平不(bu)移时。子知之耶?”“唯(wei)唯(wei)。”

◎守一入室(shi)知神戒第一百五(wu)十二(er)

“是故(gu)夫守一(yi)之(zhi)道,得古今守一(yi)者(zhe),复以(yi)类聚之(zhi),上贤明力(li)为之(zhi),可得度世;中(zhong)贤力(li)为之(zhi),可为帝(di)王(wang)良辅(fu)善(shan)吏;小(xiao)人(ren)力(li)为之(zhi),不知喜怒,天下(xia)无怨(yuan)咎也(ye)。此(ci)者(zhe),是吾书上首(shou)一(yi)部大界也(ye)。恐(kong)俗(su)人(ren)积(ji)愚,迷惑(huo)日(ri)久,不信吾文,故(gu)教示使与古今守一(yi)之(zhi)文合(he)之(zhi),以(yi)类相从(cong),乃以(yi)相证明也(ye)。”“善(shan)哉善(shan)哉!愚生谨以(yi)觉矣。”

“夫守(shou)(shou)一者,大人(ren)守(shou)(shou)之(zhi)亦(yi)有(you)(you)余,中人(ren)守(shou)(shou)之(zhi)亦(yi)有(you)(you)余,小人(ren)守(shou)(shou)之(zhi)亦(yi)有(you)(you)余,三人(ren)俱守(shou)(shou)行之(zhi),其善乃洞洽(qia)于六(liu)方八(ba)远,其恩爱与天(tian)地同计也(ye)。如(ru)最下愚,有(you)(you)不(bu)乐守(shou)(shou)行者,名为天(tian)下最恶凶人(ren)也(ye),天(tian)地疾恶之(zhi),鬼神(shen)不(bu)复佑之(zhi)也(ye)。凡人(ren)久(jiu)久(jiu),共不(bu)好利之(zhi)也(ye),此(ci)即天(tian)书所以简(jian)人(ren)善恶之(zhi)法也(ye)。

其好欲读视者,天知为(wei)善人(ren);示之(zhi)(zhi)不(bu)欲视者,天知之(zhi)(zhi)为(wei)凶恶(e)人(ren)也(ye)(ye)(ye)。以此(ci)占(zhan)人(ren),万不(bu)失一也(ye)(ye)(ye)。吾为(wei)上(shang)德(de)君作文,上(shang)不(bu)负天,下不(bu)负地,中不(bu)负德(de)君,不(bu)欺真人(ren)也(ye)(ye)(ye)。守此(ci)得其意者,道已毕矣竟矣。六(liu)真人(ren)自深(shen)思其意,吾不(bu)能悉记此(ci)之(zhi)(zhi)善。夫一,乃至道之(zhi)(zhi)喉襟也(ye)(ye)(ye),上(shang)士(shi)所(suo)乐德(de),中士(shi)所(suo)响知,下士(shi)之(zhi)(zhi)所(suo)疾恶(e)也(ye)(ye)(ye)。子知之(zhi)(zhi)耶?”“唯(wei)唯(wei)。”

“是故(gu)上(shang)士(shi)得(de)之(zhi)(zhi)大(da)喜(xi),不而自禁为也(ye)(ye);中士(shi)得(de)之(zhi)(zhi),不而自止,常悦欲言也(ye)(ye);下士(shi)见之(zhi)(zhi),是其大(da)忌(ji)也(ye)(ye),以(yi)(yi)吾文(wen)观此(ci)三人(ren),而天(tian)(tian)下善恶分别(bie)明矣。子(zi)知之(zhi)(zhi)乎?”“唯(wei)唯(wei)。”“是文(wen)乃(nai)天(tian)(tian)所(suo)以(yi)(yi)券正凡人(ren)之(zhi)(zhi)心,以(yi)(yi)除(chu)下古承(cheng)负先人(ren)之(zhi)(zhi)余流灾,以(yi)(yi)解(jie)天(tian)(tian)病,以(yi)(yi)除(chu)上(shang)德之(zhi)(zhi)君承(cheng)负之(zhi)(zhi)谪也(ye)(ye)。子(zi)知之(zhi)(zhi)耶(ye)?”“唯(wei)唯(wei),善哉(zai)善哉(zai)!”

“行,子(zi)已(yi)觉矣。其(qi)(qi)二部界(jie)者,其(qi)(qi)读(du)吾书道(dao)文,合于(yu)古(gu)今(jin),以类相从,都得其(qi)(qi)要意,上贤明(ming)翕然喜之(zhi),不能自禁止(zhi)为(wei)善(shan)(shan)也,及上到于(yu)敢(gan)入茆室,坚守之(zhi)不失,必得度世而(er)去也。志与神(shen)灵大合洞(dong),不得复(fu)誉于(yu)俗事(shi)(shi)也,其(qi)(qi)善(shan)(shan)乃(nai)洞(dong)究洽于(yu)天(tian)地(di),其(qi)(qi)神(shen)乃(nai)助天(tian)地(di),复(fu)还助帝王化恶(e),恩下及草木小微,莫不被(bei)蒙(meng)其(qi)(qi)德(de)化者。是故古(gu)者贤明(ming)德(de)师,乃(nai)能助帝王致太平者,皆(jie)得此人也,故其(qi)(qi)言事(shi)(shi)悉顺善(shan)(shan)而(er)忠信也,乃(nai)其(qi)(qi)所受道(dao)师善(shan)(shan)也。真人知(zhi)之(zhi)耶?”“唯唯。”

“其(qi)中中贤力共读吾文书,合(he)于古今道文书,以类(lei)相从(cong),力共读而(er)不(bu)(bu)止(zhi),其(qi)贤才者,乃可上为帝王良辅(fu)善吏,助德君(jun)化恶,恩下(xia)及(ji)小微草木,阴(yin)阳和合(he),无(wu)复有战斗者,帝王长游而(er)无(wu)忧(you)事,群臣下(xia)俱(ju)相示教力为之,莫不(bu)(bu)顺善而(er)忠(zhong)信,无(wu)刑罚而(er)治(zhi),其(qi)善不(bu)(bu)可胜书。真人知(zhi)之耶?”“唯唯。”

“其百姓俱共读(du)吾书道文(wen)(wen),上下通都合(he)计(ji),同策为(wei)一(yi),无复知为(wei)凶恶(e)者也。拘校(xiao)古今道文(wen)(wen),以类(lei)相从相明,因以为(wei)世学(xue),父子相传无穷已也。

如三人大贤、中贤、下贤及百姓俱为之(zhi)(zhi)占(zhan),天地(di)(di)之(zhi)(zhi)恶气毕去矣,无复承负之(zhi)(zhi)厄会也(ye),善(shan)乃合阴阳,天地(di)(di)和气瑞应毕出,游(you)于帝王之(zhi)(zhi)都,是皇(huang)天后(hou)土洽悦喜之(zhi)(zhi)证也(ye)。故(gu)读吾文者,宜精详之(zhi)(zhi),以上到下,思惟其(qi)要意,得其(qi)诀,与神明无异也(ye)。真人知(zhi)之(zhi)(zhi)耶?”“唯(wei)唯(wei)。”

“其(qi)三部界者(zhe),夫(fu)人得(de)道者(zhe)必(bi)多(duo)见神(shen),能(neng)(neng)使之。其(qi)上贤(xian)明者(zhe),治十(shi)中十(shi),可以为帝王(wang)使,辟邪去恶之臣(chen)也,或久久乃复(fu)能(neng)(neng)入茆(mao)室(shi)(shi)而度(du)去,不复(fu)誉于俗事也。故(gu)守一然后且具知善恶过失(shi)处,然后能(neng)(neng)守道;入茆(mao)室(shi)(shi)精修(xiu),然后能(neng)(neng)守神(shen),故(gu)第(di)三也,贤(xian)者(zhe)得(de)拘校古今神(shen)书以相证明也。真人知之耶?”“唯(wei)唯(wei)。”

“中(zhong)贤守一(yi)入道,亦(yi)且自睹神,治十中(zhong)九,可为王侯大臣,共辟除邪恶,或久久亦(yi)冀(ji)及入茆室矣(yi)。真人(ren)知(zhi)之邪?”“唯唯。”

“其小(xiao)贤(xian)(xian)守(shou)一(yi)(yi),入道读书,亦或睹神(shen),可治(zhi)十中八(ba),可为百姓共(gong)辟邪(xie)除(chu)恶也(ye)。亦皆当拘校古今道文,以自相证明,乃愚者一(yi)(yi)明,悉解信道也(ye)。如使读一(yi)(yi)卷书,必且不信之(zhi)(zhi)也(ye),反且言其非而自解,则(ze)邪(xie)恶日(ri)兴,得害人(ren)也(ye)。如大贤(xian)(xian)中贤(xian)(xian),下(xia)及百姓,俱守(shou)神(shen)道而为之(zhi)(zhi),则(ze)天地四时之(zhi)(zhi)神(shen)悉兴,邪(xie)自消亡(wang)矣。真(zhen)人(ren)知之(zhi)(zhi)耶?”“唯唯。”

“如此,则天下地上、四(si)方六(liu)属(shu)六(liu)亲之神,悉悦(yue)喜大兴,助(zhu)人为(wei)吉,以解邪(xie)害,上为(wei)帝王除(chu)灾(zai)病(bing),中为(wei)贤者除(chu)疾,下为(wei)百(bai)姓除(chu)恶(e)气(qi),令奸鬼物(wu)不(bu)得行也。”“善(shan)哉(zai)(zai)善(shan)哉(zai)(zai)!”

“须有大诀戒,见神以占事,言十中十者(zhe),法与(yu)天神相应;言十中九,与(yu)地神相应也(ye);言十中八者(zhe),与(yu)人神相应也(ye);过此而下者(zhe),言不可用也(ye)。

或有初睹神(shen),反(fan)十(shi)十(shi)相应(ying),久久反(fan)日(ri)(ri)(ri)不(bu)(bu)中(zhong)者(zhe)(zhe),见试于神(shen)道,故使不(bu)(bu)中(zhong)也(ye)(ye)。见是能复更自(zi)新(xin),力自(zi)正思(si)过,更为精善(shan),无(wu)恶(e)意(yi)(yi)者(zhe)(zhe),且复日(ri)(ri)(ri)上(shang)行,或中(zhong)神(shen)意(yi)(yi),乃(nai)射(she)十(shi)中(zhong)十(shi),或出十(shi),或射(she)十(shi),乃(nai)中(zhong)一十(shi),日(ri)(ri)(ri)以大中(zhong),而上(shang)行者(zhe)(zhe),是其(qi)日(ri)(ri)(ri)思(si)为善(shan),得(de)道意(yi)(yi)之(zhi)人(ren)也(ye)(ye),故曰进(jin)。以是自(zi)占(zhan),万不(bu)(bu)失一也(ye)(ye)。或有初见神(shen),占(zhan)事(shi)不(bu)(bu)中(zhong),已(yi)反(fan),日(ri)(ri)(ri)已(yi)上(shang)行,大中(zhong),是者(zhe)(zhe)精得(de)道神(shen)意(yi)(yi),日(ri)(ri)(ri)上(shang)进(jin)之(zhi)人(ren)也(ye)(ye)。

或(huo)有平平如(ru)故(gu),不(bu)(bu)进不(bu)(bu)退,是(shi)其用精(jing)不(bu)(bu)过故(gu)之(zhi)人(ren)也;日衰者,曰懈之(zhi)人(ren)也,以是(shi)占之(zhi),不(bu)(bu)得道意矣。见试而不(bu)(bu)觉悟,固(gu)固(gu)自(zi)若为恶者,诸神且共(gong)欺之(zhi),牵人(ren)入邪中,则致吉凶无常,或(huo)入祆(xian)言(yan),或(huo)坐病(bing)止。

故大贤、中贤、小贤、百姓男(nan)女为道,悉以是自占,不(bu)失(shi)之(zhi)也(ye)。非犹神道试(shi)人(ren)也(ye),凡天下之(zhi)事,皆以试(shi)败(bai),天地有(you)试(shi)人(ren),故人(ren)亦象天地,有(you)相试(shi)也(ye)。真人(ren)知之(zhi)耶?”“唯唯。”

“子(zi)欲(yu)重知其(qi)大(da)信(xin)效(xiao),天道神灵及人民相(xiang)(xiang)(xiang)得(de)意(yi),相(xiang)(xiang)(xiang)合与心,而至诚信(xin);不相(xiang)(xiang)(xiang)得(de)意(yi),则相(xiang)(xiang)(xiang)欺。是故(gu)(gu)(gu)(gu)(gu)上(shang)(shang)古(gu)之(zhi)人诚信(xin)相(xiang)(xiang)(xiang)得(de)意(yi),故(gu)(gu)(gu)(gu)(gu)上(shang)(shang)下(xia)不相(xiang)(xiang)(xiang)欺;中(zhong)古(gu)人半(ban)不相(xiang)(xiang)(xiang)得(de)意(yi),故(gu)(gu)(gu)(gu)(gu)半(ban)相(xiang)(xiang)(xiang)欺;下(xia)古(gu)之(zhi)人纯不相(xiang)(xiang)(xiang)信(xin),故(gu)(gu)(gu)(gu)(gu)上(shang)(shang)下(xia)纯以(yi)相(xiang)(xiang)(xiang)欺为事。故(gu)(gu)(gu)(gu)(gu)上(shang)(shang)古(gu)举事悉中(zhong),中(zhong)古(gu)半(ban)中(zhong),下(xia)古(gu)纯不中(zhong),故(gu)(gu)(gu)(gu)(gu)危亡。是故(gu)(gu)(gu)(gu)(gu)古(gu)者(zhe)(zhe)贤圣,常(chang)(chang)以(yi)是自(zi)占,可(ke)为得(de)与不得(de),则无失也。以(yi)此(ci)戒(jie)真人,吾见子(zi)常(chang)(chang)苦劳,故(gu)(gu)(gu)(gu)(gu)深戒(jie)子(zi),子(zi)乃(nai)为天地长使也,解(jie)天地流灾,为王者(zhe)(zhe)除害,其(qi)功甚大(da)少(shao)双,恐子(zi)为道中(zhong)懈,故(gu)(gu)(gu)(gu)(gu)以(yi)是神事以(yi)戒(jie)子(zi)。

子乃为(wei)(wei)天(tian)地(di)(di)使(shi),而(er)(er)日(ri)吉者(zhe)(zhe)(zhe),是(shi)(shi)(shi)(shi)(shi)其(qi)得(de)天(tian)地(di)(di)心意(yi)也(ye)(ye);日(ri)凶(xiong)衰恶,是(shi)(shi)(shi)(shi)(shi)其(qi)失(shi)天(tian)地(di)(di)心意(yi)也(ye)(ye)。与(yu)道神交(jiao),日(ri)吉善者(zhe)(zhe)(zhe),是(shi)(shi)(shi)(shi)(shi)其(qi)得(de)道心意(yi)也(ye)(ye);而(er)(er)日(ri)凶(xiong)衰者(zhe)(zhe)(zhe),是(shi)(shi)(shi)(shi)(shi)其(qi)失(shi)道心意(yi)也(ye)(ye)。与(yu)人交(jiao),日(ri)益厚(hou)善者(zhe)(zhe)(zhe),是(shi)(shi)(shi)(shi)(shi)其(qi)相得(de)心意(yi)也(ye)(ye);而(er)(er)反日(ri)凶(xiong)恶薄者(zhe)(zhe)(zhe),是(shi)(shi)(shi)(shi)(shi)其(qi)相失(shi)心意(yi)也(ye)(ye)。比若(ruo)耕(geng)田,得(de)谷独成实多善者(zhe)(zhe)(zhe),是(shi)(shi)(shi)(shi)(shi)用(yong)(yong)心密(mi),用(yong)(yong)力(li)多也(ye)(ye),而(er)(er)耕(geng)得(de)谷少不成善实者(zhe)(zhe)(zhe),是(shi)(shi)(shi)(shi)(shi)其(qi)用(yong)(yong)心小(xiao)懈,用(yong)(yong)力(li)少也(ye)(ye)。此(ci)但(dan)草木,尚乃随人心意(yi),用(yong)(yong)力(li)多少功苦(ku)为(wei)(wei)善恶,何况天(tian)地(di)(di)神灵与(yu)人哉(zai)!可(ke)不戒耶?真人也(ye)(ye),此(ci)之为(wei)(wei)戒,若(ruo)薄少不足(zu)言(yan),而(er)(er)深思念之,反大重(zhong),此(ci)正所为(wei)(wei)谓(wei)安危吉凶(xiong)门户也(ye)(ye),子知之耶?”“唯(wei)唯(wei),愚生已觉矣,受命受命。”

“夫贤(xian)(xian)明为上(shang)德(de)君拘校上(shang)古(gu)、中古(gu)、下(xia)古(gu)文(wen)(wen)书(shu)之(zhi)属,以(yi)类(lei)相(xiang)(xiang)从,更相(xiang)(xiang)证(zheng)(zheng)明,道一(yi)(yi)旦(dan)而正,与日月无(wu)(wu)异。复大(da)集(ji)聚大(da)贤(xian)(xian)、中贤(xian)(xian)、下(xia)贤(xian)(xian)乃及人(ren)民男女口辞(ci)诀(jue)事,以(yi)类(lei)相(xiang)(xiang)从,还以(yi)相(xiang)(xiang)证(zheng)(zheng)明,书(shu)文(wen)(wen)且(qie)大(da)合(he)(he),比(bi)若(ruo)与重规合(he)(he)矩无(wu)(wu)殊异也。天(tian)地(di)人(ren)策俱并合(he)(he),比(bi)若(ruo)一(yi)(yi)也。如(ru)此(ci),则(ze)天(tian)地(di)人(ren)情悉在,万(wan)二千(qian)物亦然,故德(de)君当努(nu)力用之(zhi),则(ze)灾(zai)害(hai)一(yi)(yi)旦(dan)而去(qu),天(tian)下(xia)自治。无(wu)(wu)有余邪(xie)文(wen)(wen)邪(xie)辞(ci),洞白悉正,则(ze)无(wu)(wu)余邪(xie)气。

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