“下愚之(zhi)生(sheng)(sheng)愿(yuan)一請問(wen),今天(tian)道(dao)(dao)(dao)(dao)當(dang)具(ju),無(wu)(wu)不有無(wu)(wu)不包容(rong)也。天(tian)上何(he)睹,何(he)故(gu)一時悉欲生(sheng)(sheng),而(er)急刑罰乎?”“善(shan)哉!子(zi)之(zhi)難(nan)問(wen),得(de)(de)其(qi)(qi)意(yi)。吾(wu)常甚好子(zi)之(zhi)言(yan)(yan)(yan),子(zi)之(zhi)言(yan)(yan)(yan),常發起吾(wu)意(yi),使(shi)吾(wu)道(dao)(dao)(dao)(dao)興。子(zi)向不能(neng)難(nan)問(wen),誰復而(er)難(nan)問(wen)者乎?故(gu)天(tian)道(dao)(dao)(dao)(dao)久(jiu)斷絕,閉而(er)不通,天(tian)甚疾苦之(zhi)。吾(wu)久(jiu)悒(yi)悒(yi),欲言(yan)(yan)(yan)無(wu)(wu)可(ke)與言(yan)(yan)(yan)者,故(gu)天(tian)道(dao)(dao)(dao)(dao)失其(qi)(qi)分理久(jiu)矣(yi),歲歲至(zhi)歲,至(zhi)于今。天(tian)運生(sheng)(sheng)圣(sheng)人(ren),使(shi)其(qi)(qi)語(yu),無(wu)(wu)而(er)盡解除其(qi)(qi)病(bing)者,故(gu)乃使(shi)真(zhen)人(ren)自(zi)來,與吾(wu)相睹,乃一得(de)(de)為天(tian)具(ju)語(yu)。子(zi)難(nan)常獨深得(de)(de)天(tian)意(yi),安坐,為子(zi)悉陳道(dao)(dao)(dao)(dao)之(zhi)。吾(wu)欲不言(yan)(yan)(yan),畏天(tian)威也,故(gu)得(de)(de)子(zi)問(wen)者,輒欲言(yan)(yan)(yan),無(wu)(wu)可(ke)匿也。真(zhen)人(ren)亦(yi)知之(zhi)邪?”“唯唯。”
“然,子解解矣(yi)。今天(tian)上(shang)所以盡(jin)悉欲(yu)生(sheng)長,而(er)急(ji)害傷(shang)者(zhe),天(tian)道常有格三(san)(san)(san)氣。其初一(yi)者(zhe)好生(sheng),名(ming)為陽;二(er)者(zhe)好成,名(ming)為和;三(san)(san)(san)者(zhe)好殺(sha),名(ming)為陰。故天(tian)主名(ming)生(sheng)之也,人者(zhe)主養成之,成者(zhe)名(ming)為殺(sha),殺(sha)而(er)藏之。天(tian)地人三(san)(san)(san)共同功,其事更相(xiang)因緣也。無(wu)(wu)陽不生(sheng),無(wu)(wu)和不成,無(wu)(wu)陰不殺(sha)。此三(san)(san)(san)者(zhe),相(xiang)須為一(yi)家,共成萬(wan)二(er)千(qian)物。
然天道(dao)(dao)本末中也,今(jin)者(zhe),天道(dao)(dao)初起以來,大周復反(fan),來屬人屬陽。陽好生而(er)惡殺(sha),生者(zhe)須樂,乃而(er)合心(xin)為(wei)一相(xiang)生,而(er)中有(you)殺(sha)氣輒(zhe)傷,不(bu)(bu)能相(xiang)生成。子欲知其(qi)信(xin)實,比若胞中之(zhi)子,不(bu)(bu)可有(you)小害,輒(zhe)傷死,死不(bu)(bu)復生,輒(zhe)棄一人,為(wei)是(shi)連(lian)傷而(er)不(bu)(bu)止,便(bian)絕滅無(wu)后世(shi)矣,一家無(wu)統絕去矣。故(gu)尤(you)大急刑(xing)罰殺(sha)傷也。天道(dao)(dao)同,不(bu)(bu)常如此耳(er)。今(jin)者(zhe)大急,復更為(wei)真人察(cha)察(cha)分別之(zhi),使下(xia)古人大覺(jue),知天道(dao)(dao)今(jin)不(bu)(bu)欲殺(sha)傷訣意。所以更為(wei)真人察(cha)察(cha)言者(zhe),俗人隨(sui)吾但無(wu)事習文(wen)辭,而(er)作巧(qiao)語(yu)也。故(gu)更為(wei)其(qi)陳(chen)刑(xing)天證。
今(jin)甲子,天正(zheng)(zheng)也(ye)(ye),日以冬至,初還反本(ben)。乙丑,地正(zheng)(zheng)也(ye)(ye),物以布(bu)根。丙寅(yin),人正(zheng)(zheng)也(ye)(ye),平旦人以初起,開門就(jiu)職。此(ci)三者,俱天地人初生之始,物之根本(ben)也(ye)(ye)。
初(chu)(chu)生(sheng)(sheng)屬(shu)陽,陽者(zhe),本(ben)天(tian)地(di)人(ren)元(yuan)氣(qi)。故(gu)乾(qian)坎(kan)艮震,在(zai)東北之(zhi)(zhi)面,其(qi)(qi)中(zhong)和(he)在(zai)坎(kan)艮之(zhi)(zhi)間。陰陽合,生(sheng)(sheng)于(yu)(yu)中(zhong)央(yang),故(gu)凡懷妊者(zhe),在(zai)頭(tou)下(xia)足(zu)上(shang),中(zhong)腹(fu)而居(ju)微。在(zai)中(zhong)和(he)之(zhi)(zhi)下(xia),陽合者(zhe)生(sheng)(sheng),于(yu)(yu)最先發去(qu),出其(qi)(qi)形氣(qi),投(tou)于(yu)(yu)他方(fang)者(zhe),此主天(tian)地(di)人(ren)三氣(qi)初(chu)(chu)生(sheng)(sheng)之(zhi)(zhi)處(chu),物(wu)之(zhi)(zhi)更始,以上(shang)下(xia)不可有(you)刑殺氣(qi)居(ju)其(qi)(qi)中(zhong)也。置其(qi)(qi)德(de)氣(qi)陽氣(qi),乃萬物(wu)得遂(sui)生(sheng)(sheng)。如中(zhong)有(you)兇氣(qi),輒傷,故(gu)出其(qi)(qi)刑,去(qu)之(zhi)(zhi)也。
今(jin)者天(tian)(tian)(tian)道大周(zhou)更(geng)始(shi)(shi),以上(shang)(shang)下(xia)純陽(yang)治天(tian)(tian)(tian)地(di),故(gu)急斷刑(xing)罰也。天(tian)(tian)(tian)者稱神(shen),陽(yang)亦(yi)稱神(shen),故(gu)今(jin)天(tian)(tian)(tian)使神(shen)治人(ren)。真(zhen)人(ren)欲(yu)知吾(wu)書(shu)文與天(tian)(tian)(tian)相應不,自(zi)今(jin)以往,犯吾(wu)書(shu)文,欲(yu)好(hao)刑(xing)殺者,天(tian)(tian)(tian)上(shang)(shang)亦(yi)且考(kao)之(zhi),人(ren)亦(yi)且更(geng)急之(zhi),神(shen)亦(yi)且考(kao)之(zhi)。天(tian)(tian)(tian)上(shang)(shang)地(di)上(shang)(shang),異處同(tong)(tong)謀,鬼(gui)神(shen)不與人(ren)同(tong)(tong)家(jia),亦(yi)且同(tong)(tong)謀,是天(tian)(tian)(tian)平氣且至也。天(tian)(tian)(tian)初(chu)(chu)氣更(geng)始(shi)(shi)于(yu)天(tian)(tian)(tian)上(shang)(shang),地(di)初(chu)(chu)氣更(geng)始(shi)(shi)于(yu)地(di)下(xia),人(ren)初(chu)(chu)氣更(geng)始(shi)(shi)于(yu)中央。此(ci)三氣,方俱始(shi)(shi)生,不欲(yu)見刑(xing)惡兇(xiong)氣,俱欲(yu)得見樂(le)氣,故(gu)自(zi)今(jin)以往,天(tian)(tian)(tian)與地(di)樂(le)斷刑(xing)也。真(zhen)人(ren)知之(zhi)乎(hu)?”
“唯唯。愚生暗昧(mei),以(yi)為(wei)天(tian)(tian)上(shang)行疾人(ren)(ren)為(wei)惡,而禁刑殺傷(shang)也(ye),不(bu)意乃天(tian)(tian)地人(ren)(ren)在(zai)懷(huai)妊之(zhi)(zhi)氣,更始之(zhi)(zhi)本(ben)元也(ye)。見天(tian)(tian)師說之(zhi)(zhi),甚(shen)惶(huang)(huang)甚(shen)?。”“子知惶(huang)(huang)且(qie)?,可謂覺悟,知天(tian)(tian)道意矣。善哉,曉(xiao)事生!戒此(ci)文慎無斷絕,為(wei)身害。”“唯唯,不(bu)敢不(bu)敢。”“行去重之(zhi)(zhi)!凡人(ren)(ren)學問,各為(wei)身計,務順天(tian)(tian)道。”“唯唯。”“出此(ci)天(tian)(tian)上(shang)禁忌勿藏。”
“唯唯。請(qing)問(wen)(wen)天(tian)(tian)道(dao)何故(gu)(gu)正以今(jin)為(wei)(wei)大(da)周,為(wei)(wei)元(yuan)初(chu),乃更大(da)數(shu)考正文哉?”“善(shan)乎!子(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)難問(wen)(wen)也(ye),大(da)得天(tian)(tian)心(xin)(xin)(xin)(xin)(xin)意。然,今(jin)者(zhe)(zhe)五陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)(shang)(shang)長也(ye),五火(huo)(huo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)始也(ye)。火(huo)(huo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)最(zui)(zui)上(shang)(shang)(shang)者(zhe)(zhe),上(shang)(shang)(shang)為(wei)(wei)天(tian)(tian),為(wei)(wei)日(ri)月之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)色(se)者(zhe)(zhe)。火(huo)(huo)赤(chi)與(yu)(yu)天(tian)(tian)同色(se),天(tian)(tian)上(shang)(shang)(shang)色(se)赤(chi),火(huo)(huo)亦(yi)赤(chi),赤(chi)者(zhe)(zhe)乃稱神(shen)。天(tian)(tian)與(yu)(yu)神(shen)者(zhe)(zhe)常(chang)昌,得凡事之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)元(yuan),是(shi)故(gu)(gu)十一(yi)月為(wei)(wei)天(tian)(tian)正。天(tian)(tian)上(shang)(shang)(shang)亦(yi)然,故(gu)(gu)其(qi)物氣(qi)赤(chi),赤(chi)者(zhe)(zhe)日(ri)始還反,其(qi)初(chu)九氣(qi)屬甲子(zi)(zi),為(wei)(wei)六甲長上(shang)(shang)(shang)首也(ye)。甲者(zhe)(zhe)為(wei)(wei)精(jing),為(wei)(wei)凡事之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心(xin)(xin)(xin)(xin)(xin),故(gu)(gu)甲最(zui)(zui)先出于(yu)(yu)子(zi)(zi),故(gu)(gu)上(shang)(shang)(shang)出為(wei)(wei)心(xin)(xin)(xin)(xin)(xin)星,故(gu)(gu)火(huo)(huo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精(jing)神(shen),為(wei)(wei)人心(xin)(xin)(xin)(xin)(xin)也(ye)。人心(xin)(xin)(xin)(xin)(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)神(shen)圣(sheng),神(shen)圣(sheng)人心(xin)(xin)(xin)(xin)(xin)最(zui)(zui)尊(zun)真善(shan),故(gu)(gu)神(shen)圣(sheng)人心(xin)(xin)(xin)(xin)(xin)乃能(neng)造作凡事,為(wei)(wei)其(qi)初(chu)元(yuan)首。故(gu)(gu)神(shen)圣(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法,乃一(yi)從心(xin)(xin)(xin)(xin)(xin)起(qi),無(wu)不解說。故(gu)(gu)赤(chi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)盛者(zhe)(zhe),為(wei)(wei)天(tian)(tian),為(wei)(wei)日(ri),為(wei)(wei)心(xin)(xin)(xin)(xin)(xin)。天(tian)(tian)與(yu)(yu)日(ri)與(yu)(yu)心(xin)(xin)(xin)(xin)(xin)常(chang)明,無(wu)不而(er)照察,故(gu)(gu)自今(jin)以往,行此道(dao)者(zhe)(zhe),奸(jian)邪之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)屬悉絕去矣。夫陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)生者(zhe)(zhe),于(yu)(yu)幽冥之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中,是(shi)故(gu)(gu)陽(yang)氣(qi)起(qi)于(yu)(yu)北(bei),而(er)出于(yu)(yu)東(dong),盛于(yu)(yu)南,而(er)衰消于(yu)(yu)西,天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)法如此矣。”
“善(shan)哉(zai)!愿聞今陽之(zhi)(zhi)(zhi)生(sheng)者,何(he)故正于幽冥(ming)(ming)中乎?”“夫生(sheng)者,皆反其(qi)本(ben),陰(yin)陽相與合乃能生(sheng),故且生(sheng)者,悉復其(qi)初(chu)始(shi)(shi)也。天(tian)地未分,初(chu)起之(zhi)(zhi)(zhi)時,乃無有(you)上下(xia)日月三光,上下(xia)洞(dong)(dong)(dong)冥(ming)(ming),洞(dong)(dong)(dong)冥(ming)(ming)無有(you)分理。雖無分理,其(qi)中內自(zi)有(you)上下(xia)左右表里陰(yin)陽,具俱相持,而(er)不(bu)分別。若陰(yin)陽相持,始(shi)(shi)共生(sheng),其(qi)施洞(dong)(dong)(dong)洞(dong)(dong)(dong),亦不(bu)分別,已(yi)生(sheng)出,然后頭足具何(he)知(zhi)。陰(yin)陽之(zhi)(zhi)(zhi)初(chu)生(sheng)之(zhi)(zhi)(zhi)始(shi)(shi),如是(shi)矣(yi)。故人今將變化而(er)施生(sheng)者,悉往就(jiu)幽冥(ming)(ming)閑處(chu),天(tian)使不(bu)忘(wang)其(qi)本(ben)也。人初(chu)受天(tian)地之(zhi)(zhi)(zhi)法,是(shi)其(qi)先也,故天(tian)使其(qi)不(bu)忘(wang)也。”“善(shan)哉(zai)善(shan)哉(zai)!見(jian)皇天(tian)師言,乃知(zhi)分理也。”“子可謂易示曉矣(yi)。”
“請問陽與(yu)火(huo)何獨(du)伍(wu)乎?”“行氣者(zhe)各自有(you)伍(wu),非獨(du)火(huo)也。金(jin)火(huo)最為(wei)伍(wu),赤帝之(zhi)長。故《天策書》非云邪?‘丙午丁巳為(wei)祖(zu)始。’始者(zhe),先(xian)也,首也,故書言祖(zu)始也。萬事之(zhi)始,從赤心(xin)起,心(xin)者(zhe)洞(dong)照知事。陽始于(yu)陰中,亦洞(dong)照,故水者(zhe),外暗(an)內明而洞(dong)照也,中有(you)陽精(jing)也。故陽始起于(yu)北,而陰始起于(yu)南,十一月(yue)地下溫,五(wu)月(yue)地下寒。”
“今陰(yin)陽(yang)始(shi)起,何不(bu)于(yu)天上而(er)正于(yu)地(di)中乎(hu)?”“善(shan)哉!子之難問也。然地(di)為(wei)母(mu),父施于(yu)母(mu),故于(yu)陰(yin)中也,其施陽(yang)精(jing),同(tong)始(shi)發于(yu)天耳(er)。陽(yang)者,其化始(shi)氣也,微難睹,入陰(yin)中成形,乃(nai)著(zhu)可見,故記其陰(yin)中,不(bu)記其陽(yang)也。”
“今(jin)天(tian)雨(yu)雪(xue),同(tong)是其施(shi)(shi)化之(zhi)(zhi)道,見可(ke)(ke)(ke)睹,而(er)言陽(yang)施(shi)(shi)精(jing),微不(bu)(bu)可(ke)(ke)(ke)睹乎(hu)?”“善哉,子(zi)之(zhi)(zhi)言也(ye)(ye),難(nan)得(de)其意。欲為(wei)真(zhen)人分別說(shuo)之(zhi)(zhi),恐(kong)天(tian)道大形(xing)見,故(gu)不(bu)(bu)為(wei)子(zi)說(shuo)也(ye)(ye)。然恐(kong)真(zhen)人心恨,夫(fu)為(wei)人師,為(wei)人上(shang)者(zhe)難(nan)。請(qing)安坐(zuo),為(wei)子(zi)微說(shuo)之(zhi)(zhi)。天(tian)雨(yu)雪(xue),造將為(wei)之(zhi)(zhi)時,呼吸(xi)但氣耳,陰陽(yang)交相得(de),乃(nai)施(shi)(shi)可(ke)(ke)(ke)睹。于(yu)此之(zhi)(zhi)時,天(tian)氣下,地氣上(shang),合其施(shi)(shi),故(gu)雨(yu)雪(xue)有(you)形(xing)而(er)可(ke)(ke)(ke)見也(ye)(ye)。”“請(qing)問:今(jin)或有(you)山潰(kui)云上(shang),皆可(ke)(ke)(ke)睹,而(er)言不(bu)(bu)可(ke)(ke)(ke)睹,何(he)也(ye)(ye)?欲不(bu)(bu)問,苦(ku)悒悒,今(jin)故(gu)具問之(zhi)(zhi),為(wei)弟子(zi),不(bu)(bu)謙(qian)不(bu)(bu)也(ye)(ye),不(bu)(bu)問無以得(de)知之(zhi)(zhi),致(zhi)當問之(zhi)(zhi),無所疑也(ye)(ye)。”“諾,為(wei)子(zi)微說(shuo)之(zhi)(zhi),不(bu)(bu)可(ke)(ke)(ke)窮極。然云雨(yu)潰(kui)山,此者(zhe)陰之(zhi)(zhi)盛怒,而(er)不(bu)(bu)自忍傷陽(yang)化,兇事也(ye)(ye),非(fei)善變也(ye)(ye)。有(you)傷于(yu)化之(zhi)(zhi)道,陰之(zhi)(zhi)失也(ye)(ye),陰之(zhi)(zhi)傷也(ye)(ye)。真(zhen)人勿復窮問,天(tian)道亦不(bu)(bu)可(ke)(ke)(ke)察察盡言也(ye)(ye)。子(zi)自思其意。”“唯唯。”“行去(qu)。”
真(zhen)人(ren)(ren)(ren)(ren)(ren)(ren)再拜:“謹(jin)問天(tian)師道(dao)(dao),太平氣至,誰(shui)者(zhe)當宜(yi)道(dao)(dao)哉?誰(shui)者(zhe)不(bu)宜(yi)道(dao)(dao)乎?”“ 善(shan)哉!子問事也。夫道(dao)(dao)與人(ren)(ren)(ren)(ren)(ren)(ren),比若風雨,為(wei)(wei)者(zhe)則(ze)善(shan),不(bu)為(wei)(wei)則(ze)已(yi)。好為(wei)(wei)者(zhe),則(ze)其人(ren)(ren)(ren)(ren)(ren)(ren)也;不(bu)好為(wei)(wei)者(zhe),即(ji)非(fei)其人(ren)(ren)(ren)(ren)(ren)(ren)也。為(wei)(wei)者(zhe)不(bu)用力,易(yi)(yi)開(kai)通(tong)者(zhe),即(ji)是(shi)其人(ren)(ren)(ren)(ren)(ren)(ren)也。不(bu)開(kai)不(bu)通(tong),終日無成功,即(ji)非(fei)其人(ren)(ren)(ren)(ren)(ren)(ren)也。為(wei)(wei)之(zhi)(zhi)即(ji)吉,不(bu)為(wei)(wei)則(ze)兇,是(shi)其人(ren)(ren)(ren)(ren)(ren)(ren)也。不(bu)為(wei)(wei)之(zhi)(zhi),其人(ren)(ren)(ren)(ren)(ren)(ren)自吉善(shan),無所(suo)疾苦(ku),已(yi)為(wei)(wei)之(zhi)(zhi)后,反(fan)有所(suo)疾苦(ku),即(ji)非(fei)其人(ren)(ren)(ren)(ren)(ren)(ren)也。又(you)凡(fan)人(ren)(ren)(ren)(ren)(ren)(ren)自養,不(bu)可不(bu)詳察(cha)也。夫道(dao)(dao)者(zhe),乃(nai)正(zheng)人(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)符也。疾病鬼物者(zhe),乃(nai)邪(xie)惡(e)之(zhi)(zhi)階路(lu)也。賊殺(sha)良民之(zhi)(zhi)盜賊也。或見人(ren)(ren)(ren)(ren)(ren)(ren)且(qie)入正(zheng)道(dao)(dao),因反(fan)怒人(ren)(ren)(ren)(ren)(ren)(ren),與人(ren)(ren)(ren)(ren)(ren)(ren)爭(zheng)斗,于人(ren)(ren)(ren)(ren)(ren)(ren)為(wei)(wei)正(zheng)道(dao)(dao),反(fan)兇不(bu)為(wei)(wei)善(shan),反(fan)安隱于等之(zhi)(zhi)間,不(bu)可不(bu)謹(jin)詳自精者(zhe)。得道(dao)(dao)則(ze)吉,失道(dao)(dao)則(ze)兇也,死生之(zhi)(zhi)命,不(bu)可自易(yi)(yi)而(er)不(bu)謹(jin)詳也。”
“善哉善哉!愚生已解矣。”“然,真人既問疑事(shi),且告真人天要語(yu)。吾(wu)(wu)道(dao)之所以而(er)長(chang)久(jiu)(jiu)養者,人而(er)樂(le)道(dao)樂(le)德樂(le)仁,忽于(yu)凡(fan)事(shi),獨(du)貪生耳,道(dao)正長(chang)于(yu)養守(shou)此(ci)二人也(ye)。過此(ci)而(er)下者,吾(wu)(wu)道(dao)不(bu)而(er)長(chang)久(jiu)(jiu)養也(ye)。”
“何(he)哉(zai)(zai)?夫人(ren)道(dao)乃(nai)無不(bu)覆蓋(gai),何(he)故獨宥此(ci)三人(ren),不(bu)宥余哉(zai)(zai)?”“然(ran),善哉(zai)(zai),子之難(nan)問(wen)也,得(de)其(qi)(qi)意(yi)。夫大道(dao)之出(chu)也,人(ren)皆蒙(meng)之恩(en),乃(nai)及草(cao)木,莫不(bu)化為善,皆得(de)其(qi)(qi)所,俱(ju)而各(ge)竟其(qi)(qi)天年。夫無道(dao)德(de)(de)不(bu)仁,不(bu)可久養也。”“何(he)哉(zai)(zai)?”“然(ran),但(dan)以其(qi)(qi)不(bu)好道(dao)德(de)(de)仁也。”“夫好道(dao)德(de)(de)仁,何(he)故獨可久養哉(zai)(zai)?愿聞其(qi)(qi)意(yi)。”“然(ran),子曉(xiao)事生哉(zai)(zai)!其(qi)(qi)問(wen)事絕訣也,詳聽,為子分別言其(qi)(qi)意(yi)。”“唯(wei)唯(wei)。”
“然(ran),是好(hao)道德仁(ren),此三人(ren)(ren)皆有三統之(zhi)(zhi)命。樂(le)(le)好(hao)道者(zhe)(zhe),命屬天;樂(le)(le)好(hao)德畜養(yang)者(zhe)(zhe),命屬地(di);樂(le)(le)好(hao)仁(ren)者(zhe)(zhe),命屬人(ren)(ren)。此三人(ren)(ren)者(zhe)(zhe),應陰(yin)陽中和之(zhi)(zhi)統,皆有錄籍(ji),故(gu)天上諸神,言吾文能(neng)養(yang)之(zhi)(zhi)也(ye)(ye),行不若(ruo)此,亦無錄籍(ji),故(gu)吾文不能(neng)久養(yang)之(zhi)(zhi)也(ye)(ye)。今(jin)太(tai)平氣至,無奸(jian)私,故(gu)不而(er)久養(yang)奸(jian)惡(e)之(zhi)(zhi)人(ren)(ren)也(ye)(ye)。不如往者(zhe)(zhe)內亂之(zhi)(zhi)時,能(neng)包養(yang)惡(e)人(ren)(ren)也(ye)(ye)。”
“愿(yuan)聞其竟說。”“然(ran),奸邪惡(e)氣(qi)(qi)出活者(zhe)(zhe),反(fan)能(neng)久(jiu)養(yang)奸惡(e)之人(ren)(ren)也(ye),而(er)(er)(er)不(bu)能(neng)久(jiu)養(yang)善人(ren)(ren)者(zhe)(zhe),是其眾害多,善者(zhe)(zhe)少也(ye),比猶(you)若大寒至(zhi)(zhi)而(er)(er)(er)熱氣(qi)(qi)衰也(ye)。今正氣(qi)(qi)至(zhi)(zhi),乃(nai)不(bu)能(neng)久(jiu)養(yang)奸惡(e)之人(ren)(ren),比若陽氣(qi)(qi)至(zhi)(zhi)而(er)(er)(er)陰(yin)氣(qi)(qi)消亡也(ye)。夫(fu)太陽上(shang)赤氣(qi)(qi)至(zhi)(zhi),乃(nai)火之王精也(ye)。火之王者(zhe)(zhe)乃(nai)光,上(shang)為日(ri)。日(ri)者(zhe)(zhe)乃(nai)照察(cha)奸惡(e)人(ren)(ren),故(gu)言不(bu)得為非,故(gu)不(bu)容惡(e)人(ren)(ren)也(ye)。又道(dao)者(zhe)(zhe)主(zhu)生(sheng),德者(zhe)(zhe)主(zhu)養(yang),仁者(zhe)(zhe)主(zhu)用心(xin)(xin)故(gu)愛。春即生(sheng),夏者(zhe)(zhe)即養(yang),人(ren)(ren)則用心(xin)(xin)治理,養(yang)長(chang)萬物(wu)。故(gu)太陽所生(sheng)養(yang)長(chang),用心(xin)(xin)最(zui)勞苦,此之謂也(ye)。”
“善(shan)哉(zai)善(shan)哉(zai)!愚生重聞(wen)命(ming)乎!”“然(ran),安坐,為子更(geng)有所修解(jie)。”“唯唯。” “一事(shi)(shi)(shi)學道(dao),而(er)大(da)(da)(da)度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)天(tian)(tian),中(zhong)度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)神靈(ling),小度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)人(ren)(ren)也(ye)。二(er)事(shi)(shi)(shi)學德,而(er)大(da)(da)(da)度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)天(tian)(tian),中(zhong)度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)神靈(ling),小度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)人(ren)(ren)也(ye)。三(san)事(shi)(shi)(shi)學仁,而(er)大(da)(da)(da)度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)天(tian)(tian),中(zhong)度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)神靈(ling),小度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)人(ren)(ren)也(ye)。四事(shi)(shi)(shi)學官,而(er)大(da)(da)(da)度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)天(tian)(tian),中(zhong)度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)神靈(ling),小度(du)(du)者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)人(ren)(ren)也(ye)。五者(zhe)(zhe)(zhe)(zhe)(zhe)好畜(chu)聚財業(ye),大(da)(da)(da)多者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)天(tian)(tian),中(zhong)多者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)神靈(ling),小多者(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)(zai)人(ren)(ren)也(ye)。然(ran)此五事(shi)(shi)(shi),大(da)(da)(da)度(du)(du)中(zhong)度(du)(du)小度(du)(du),一由力(li)之(zhi)(zhi)(zhi)(zhi),歸(gui)命(ming)于(yu)天(tian)(tian),歸(gui)德于(yu)地,歸(gui)仁于(yu)人(ren)(ren)。守此三(san)事(shi)(shi)(shi)學身,以(yi)賢(xian)心善(shan)意(yi),思之(zhi)(zhi)(zhi)(zhi)惟(wei)之(zhi)(zhi)(zhi)(zhi),身乃可成(cheng);積之(zhi)(zhi)(zhi)(zhi)聚之(zhi)(zhi)(zhi)(zhi),神且(qie)自(zi)生;守之(zhi)(zhi)(zhi)(zhi)養之(zhi)(zhi)(zhi)(zhi),道(dao)且(qie)自(zi)成(cheng);樂之(zhi)(zhi)(zhi)(zhi)好之(zhi)(zhi)(zhi)(zhi),身且(qie)自(zi)興。天(tian)(tian)道(dao)無親(qin)無疏,付歸(gui)善(shan)人(ren)(ren)。
是故(gu)天自力行(xing)道,日(ri)一(yi)周。所以一(yi)周者。凡物(wu)之(zhi)生,悉法六(liu)甲五行(xing)四時而生,一(yi)氣不(bu)至,物(wu)有(you)不(bu)具,則其(qi)生不(bu)足(zu)不(bu)調(diao)矣。為人(ren)君上(shang)父(fu)母,而不(bu)調(diao)大過(guo)也(ye)(ye),故(gu)天日(ri)一(yi)周,自臨行(xing)之(zhi)也(ye)(ye)。所以自臨行(xing)之(zhi)者,假令子水(shui)也(ye)(ye),但有(you)水(shui)氣未周,五行(xing)氣不(bu)足(zu),四時氣不(bu)周,故(gu)為行(xing)而臨之(zhi)。甲加(jia)(jia)其(qi)上(shang),有(you)木行(xing),有(you)春氣。丙加(jia)(jia)其(qi)上(shang),有(you)火行(xing),有(you)夏氣。戊(wu)加(jia)(jia)其(qi)上(shang),有(you)土行(xing),有(you)四季中央之(zhi)氣。庚(geng)加(jia)(jia)其(qi)上(shang),有(you)金行(xing),有(you)秋氣。壬加(jia)(jia)其(qi)上(shang),有(you)水(shui)行(xing),有(you)冬氣。五身已周,四氣已著,乃凡物(wu)得(de)生也(ye)(ye)。天地(di)施化得(de)均,尊卑大小皆如一(yi),乃無爭訟者,故(gu)可為人(ren)君父(fu)母也(ye)(ye)。
夫人為道德(de)仁(ren)者(zhe)(zhe),當法(fa)此(ci),乃得天(tian)意,不(bu)(bu)可自(zi)輕易而妄行也(ye)(ye)。天(tian)道為法(fa)如(ru)此(ci),而況人乎?故上士(shi)法(fa)天(tian),其(qi)道乎!中士(shi)法(fa)地(di),其(qi)德(de)乎!下(xia)士(shi)法(fa)人,其(qi)仁(ren)乎!過(guo)此(ci)而下(xia)者(zhe)(zhe),不(bu)(bu)屬于人,故與(yu)禽獸(shou)草木同乎無(wu)常命(ming)。真人得吾(wu)文書,自(zi)深思其(qi)要意。緣而無(wu)善,與(yu)天(tian)相得同事也(ye)(ye)?與(yu)吾(wu)文反者(zhe)(zhe),乃天(tian)地(di)之怨(yuan)也(ye)(ye),吾(wu)亦不(bu)(bu)耐也(ye)(ye)。吾(wu)文書所(suo)惡,正是(shi)也(ye)(ye),真人慎之!以(yi)付上士(shi),歸(gui)縣(xian)官,示凡人,自(zi)今以(yi)往(wang),天(tian)與(yu)古(gu)異。” “善哉善哉!”
右分別太(tai)平文(wen)出所宜(yi)所不宜(yi)訣(jue)
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