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Tractate of the Most High One on Actions and Consequences
Tractate of the Most High One on Actions and Consequences
Chapter I: The Workings of Good and Evil
太上曰：「祸福无门，惟人自召；善恶之报，如影随形。」
The most high one says: “Disasters and blessings have no entry gates of their own; they are summoned by people. The effects of good and evil are like shadows following their forms.”
是以天地有司过之神，依人所犯轻重，以夺人算。算减则贫耗，多逢忧患；人皆恶之，刑祸随之，吉庆避之，恶星灾之；算尽则死。
And so heaven and earth have spirits who record crimes, and in proportion to the severity of their crimes, they shorten human lives appropriately. Because of this not only may a person’s life be cut short, but he also becomes poor or destitute, his calamities are many; People all hate him; punishments and disasters follow him. Good fortune avoids him while evil stars persecute him. And when his span of years is complete, he dies.
又有三台北斗神君，在人头上，录人罪恶，夺其纪算。又有三尸神，在人身中，每到庚申日，辄上诣天曹，言人罪过。月晦之日，灶神亦然。凡人有过，大则夺纪，小则夺算。其过大小，有数百事，欲求长生者，先须避之。
And then there are also the gods of the three towers and the north star, residing above the heads of ordinary people. They too record people’s crimes and evil actions, and shorten the years of life in the sentence. And there are the three corpse spirits, residing in the human body. On each Kēngshēn day in the cycle of 60 days, they ascend to heaven to report people’s crimes and failings. On the last day of the month the Stove God also does this. For ordinary people offenses cut off a jì (12 years) if great, while small offenses cut off a suàn (100 days). Offenses great and small arise from countless matters, and those seeking immortality must avoid them.
Chapter II: How To Be Good
是道则进，非道则退。不履邪径，不欺暗室；积德累功，慈心于物；忠孝友悌，正己化人；矜孤恤寡，敬老怀幼；昆虫草木，犹不可伤。宜悯人之凶，乐人之善；济人之急，救人之危。见人之得，如己之得；见人之失，如己之失。不彰人短，不炫己长；遏恶扬善，推多取少。受辱不怨，受宠若惊；施恩不求报，与人不追悔。
Follow the right path, and retreat from the wrong one. Do not follow evil paths, nor sin in secret. Accumulate merit, show a compassionate heart in all things. Be loyal, filial, friendly, and brotherly; by correcting yourself, transform others. Pity orphans and be compassionate to widows, respect the elderly and be kind to the young. Do not even injure insects, grasses, and trees. Be saddened by other people’s misfortunes and delight in their good fortune. Help those in need and rescue those in danger. Regard the gains of others as though they were your own. And regard the failings of others as your own failings. Do not expose other people’s weaknesses, nor boast of your own strengths. Condemn evil and promote virtue, renounce much and accept little. Suffer humiliation without resentment, receive benefits as though startled. Extend help, but do not request compensation, help others without later regrets.
Chapter III: What Happens To Good People
所谓善人，人皆敬之，天道佑之，福禄随之，众邪远之，神灵卫之；所作必成，神仙可冀。欲求天仙者，当立一千三百善；欲求地仙者，当立三百善。
When a person is known as virtuous, people all praise him. Heaven’s Way protects him, happiness and wealth follow him, All evil forces stay away from him; gods guard him. Whatever he does is successful, and he can aspire to join the gods and immortals. He who would become a heavenly immortal must perform 1,300 good deeds. He who would become an earthly immortal must perform 300 good deeds.
Chapter IV: The Crimes of the Wicked
苟或非义而动，背理而行；以恶为能，忍作残害；阴贼良善，暗侮君亲；慢其先生，叛其所事；诳诸无识，谤诸同学；虚诬诈伪，攻讦宗亲；刚强不仁，狠戾自用；是非不当，向背乖宜；虐下取功，谄上希旨；受恩不感，念怨不休；轻蔑天民，扰乱国政；
But sometimes there is someone who behaves without righteousness, and moves against rationality, who mistakes evil for ability, and inflicts injury on others, who secretly defames the virtuous, and behind their backs slanders his ruler or his parents, who ignores those born before him, and disobeys his masters, who deceives the unknowing, and bears false witness against his fellow students, who lies, calumniates, deceives, and practices deceit, who exposes the failings of clan elders, who exercises power but not compassion, who is cruel, irrational, and self-willed, who does not distinguish right from wrong, and turns his back on those whom he should befriend, who oppresses those below him and claims their merit for himself, but cringes before those above him to win their favor, who has no feeling for favors received, but is tireless in remembering resentment, who makes light of heaven’s ordinary people, but agitates and disturbs the empire’s order,
赏及非义，刑及无辜；杀人取财，倾人取位；诛降戮服，贬正排贤；凌孤逼寡，弃法受赂；以直为曲，以曲为直；入轻为重，见杀加怒；知过不改，知善不为；自罪引他，壅塞方术；讪谤圣贤，侵凌道德。
who rewards those without righteousness, but punishes the innocent, who slays people to take their wealth, and overthrows people to occupy their positions, who slays captives and slaughters those who surrender, who denigrates the righteous and expels the wise, who wrongs orphans and coerces widows, who ignores the law and receives bribes, who takes the straight as crooked and the crooked as straight, who treats (and punishes) a trivial matter as though it is important and on seeing an execution adds to its suffering, who knowing his faults does not correct them, and knowing the good does not do it, who blames his failings on others, and obstructs divination about them, who slanders the holy and the wise, and ridicules and scorns the Way and its virtues,
射飞逐走，发蛰惊栖；填穴覆巢，伤胎破卵；愿人有失，毁人成功；危人自安，减人自益；以恶易好，以私废公，窃人之能，蔽人之善；形人之丑，讦人之私；耗人货财，离人骨肉；侵人所爱，助人为非；逞志作威，辱人求胜；
who shoots whatever flies and entraps whatever walks, who exposes animals’ dens and startles nestlings, who blocks burrows and destroys nests, who injures pregnant animals and breaks eggs, who seeks failure for others and destroys their merit, who endangers others to protect himself, and robs others for his own benefit, who exchanges the worthless for what is valuable, and sacrifices the public good for private gain, who lays claim to the abilities of others, and who hides other people’s merit, who publicizes the weaknesses of others, and exposes other people’s private affairs, who squanders people’s wealth, and separates their families, who attacks what others love, and who helps others to do wrong, who ambitiously seeks power, and ruins others in seeking success,
败人苗稼，破人婚姻；苟富而骄，苟免无耻；认恩推过，嫁祸卖恶；沽买虚誉，包贮险心；挫人所长，护己所短；乘威迫胁，纵暴杀伤；无故剪裁，非礼烹宰；散弃五縠，劳扰众生；破人之家，取其财宝；决水放火，以害民居；紊乱规模，以败人功；损人器物，以穷人用。
who destroys the plants and fields of others and breaks up betrothals, who grows rich by deceit but remains uncultivated, and by deceit escapes punishment but remains without shame, who claims credit and denies blame, who gives out evil as though it were a dowry and sells iniquity like a commodity, who sells and buys empty glory, but conceals treachery in his heart, who crushes the strengths of others, but protects his own deficiencies, who when in power persecutes and coerces, and even violently kills and maims, who for no reason cuts cloth, and without ritual roasts animals, who scatters and wastes the five grains, and troubles the ordinary people, who ruins families, and appropriates their wealth, who misdirects water and sets fires, in order to damage people’s houses, who confounds other people’s plans in order to spoil their work, who damage people’s tools, in order to make them unusable,
见他荣贵，愿他流贬；见他富有，愿他破散；见他色美，起心私之；负他货财，愿他身死；干求不遂，便生咒恨；见他失便，便说他过；见他体相不具而笑之，见他材能可称而抑之。
who, on seeing another’s success, wishes him banished and ruined, who, on seeing another’s wealth, wishes it bankrupted and scattered, on seeing beauty in another, is stirred to appropriate it, who when owing property to another, wishes him dead, who, when requests are not met, casts curses and hatred, who, on seeing the failures of others, says they are based in adequacy, who, on seeing someone’s bodily deformity, laughs at it, who, on seeing talent and ability worthy of praise, devalues them,
埋蛊厌人，用药杀树；恚怒师傅，抵触父兄；强取强求，好侵好夺；掳掠致富，巧诈求迁；赏罚不平，逸乐过节；苛虐其下，恐吓于他；怨天尤人，呵风骂雨；斗合争讼，妄逐朋党；
who buries charms to oppress others, and uses chemicals to kill trees, who is abusive to teachers, and is disrespectful to his father or older brother, who violently seizes things or makes demands, who enjoys fraud and theft, who plunders to become rich, and seeks promotion through deception, who rewards and punishes without equity, and indulges in unlimited enjoyment and excessive pleasure, who tyrannizes subordinates and fills others with fear, who makes accusations against heaven and criticizes people, who shouts at the wind and scolds the rain, who urges people into litigation, and madly joins secret brotherhoods,
用妻妾语，违父母训；得新忘故，口是心非；贪冒于财，欺罔其上；造作恶语，谗毁平人；毁人称直，骂神称正；弃顺效逆，背亲向疏；指天地以证鄙怀，引神明而鉴猥事。
who makes use of the gossip of his wife or concubine, and disobeys his parents’ instructions, who embraces the new and forgets the old, who says with his mouth what is not in his heart, who covets wealth and deceives superiors, who invents evil talk to ruin innocent people, who defames others and feigns honesty, who even scolds spirits yet claims to be upright, who abandons proper social relationships and follows perversity, who turns his back on those close by to seek distant people, who dares point at heaven or earth that they may witness his evil designs, and to call upon spirits to witness his degrading deeds,
施与后悔，假借不还；分外营求，力上施设；淫欲过度，心毒貌慈；秽食餧人，左道惑众；短尺狭度，轻秤小升；以伪杂真，采取奸利；压良为贱，谩蓦愚人；贪婪无厌，咒诅求直。
who regrets his occasional charity, who borrows money without returning it, who seeks more than his share, and spends pretentiously beyond his means, whose lust and desire exceeds all measure, and whose heart is poisonous even while his face is compassionate, who [as a merchant] sells bad food, and [as a teacher] misleads people into cults, who shortens the foot, and narrows the measure, lightens the scales, and skimps on the bushel, who adulterates the genuine with the fake, and reaps an illicit profit, who drives respectable people into lowly pursuits, and deceive the simple, whose greed is without limit, and who curses and scolds to be believed,
嗜酒悖乱，骨肉忿争；男不忠良，女不柔顺；不和其室，不敬其夫；每好矜夸，常行妒忌；无行于妻子，失礼于舅姑；轻慢先灵，违逆上命；作为无益，怀挟外心；自咒咒他，偏憎偏爱；越井越灶，跳食跳人；
who, addicted to liquor, becomes rebellious and unruly, and who battles his own family, who, if he is male is not loyal or kind, if female is not gentle and obedient, who, if male, does not accord with his wife; if female, does not respect her husband, who, if male, always likes to boast; if female, is jealous and suspicious, who, if male acts without manners to wife and children; if female, lacks propriety towards her parents-in-law, who makes light of ancestral spirits and disobeys the commands of superiors, who makes and does what is unhelpful, whose chest bears a treacherous heart, who curses both himself and others, who hates and loves based on prejudice, who commits the improprieties of stepping across wells and stoves, and jumping over food and people,
损子堕胎，行多隐僻；晦腊歌舞，朔旦号怒；对北涕唾及溺，对灶吟咏及哭；又以灶火烧香，秽柴作食；夜起裸露，八节行刑；唾流星，指虹霓；
who kills infants and aborts the unborn, and commits many secret iniquities, who sings and dances at the solemn festivals of Huì (on the last day of the month) and Là (on the last day of the year), and who shouts in anger on the first day of the month or in the early morning, who snorts and spits and pees while facing the north [and its god], who sings and hums and weeps when facing the stove [and its god], and who lights incense from the stove fire, who uses dirty fuel to prepare food, who rises at night and goes out ill-clad, who inflicts punishments on the eight festival days [when bodies are more vulnerable], who irrevently spits at shooting stars and points at rainbows,
* Once again a brief shift in the meter relieves its monotony.
辄指三光，久视日月；春月燎猎，对北恶骂，无故杀龟打蛇…
who irreverently points at the three brilliances (sun, moon,and stars), and who stares at the sun and the moon, who in spring sets fire to the woods to hunt, or who scolds while facing north, or who for no reason slays turtles and strikes snakes,
* Although there are other interpretations, turtles and snakes are both sacred animals in some contexts.
Chapter V: The Fate of the Wicked
如是等罪，司命随其轻重，夺其纪算。算尽则死；死有余责，乃殃及子孙。
For crimes such as these, the masters of fate, depending upon the gravity of the offence, cut short a person’s life by twelve years or by a hundred days. And after that the person dies. And if at death there still remain unpunished crimes, the bad luck is visited upon children and grandchildren.
又诸横取人财者，乃计其妻子家口以当之，渐至死丧。若不死丧，则有水火盗贼、遗亡器物、疾病口舌诸事，以当妄取之值。
And for all those who have wrongfully seized the property of others, they must compensate for it with their wives and children and other family members, even unto death. Those who do not die and inflicted with disasters of water, fire, theft, loss of goods, disease, slander, and more until it offsets their unlawful appropriations.
又枉杀人者，是易刀兵而相杀也。取非义之财者，譬如漏脯救饥，鸩酒止渴；非不暂饱，死亦及之。
Furthermore, for those who unlawfully killed people, it is like solders who exchange swords and kill each other. To seize property unjustly is like relieving hunger with putrid meat or slaking thirst with poisoned wine: it brings temporary satisfaction, but ultimately death.
Chapter VI: Hope for Those Who Repent
夫心起于善，善虽未为，而吉神已随之；或心起于恶，恶虽未为，而凶神已随之。其有曾行恶事，后自改悔，诸恶莫作，众善奉行，久久必获吉庆；所谓转祸为福也。
When a person’s heart is moved by goodness, although the goodness has not yet been achieved, nevertheless felicitous spirits are already following him. But when a person’s heart is moved by evil, although the evil has not yet been achieved, nevertheless spirits of misfortune are already following him. A person who formerly did bad things but afterward repents and does no more evil, and continues in good behavior, then gradually he must obtain good fortune and happiness. This is called “changing disaster into good fortune.”
故吉人语善、视善、行善，一日有三善，三年天必降之福。凶人语恶、视恶、行恶，一日有三恶，三年天必降之祸。胡不勉而行之？
Therefore a joyous man speaks what is good, thinks what is good, and does what is good; each day he does these three things, and in three years Heaven will bequeath to him good fortune. But an unlucky man is he who speaks what is evil, thinks what is evil, and does what is evil; each day he does these three things, and in three y3ears Heaven will strike him with misfortune. Why would we not be diligent in following this?
David K. Jordan 译
Introduction & Explanation
Unquestionably the most important literary genre for the vast majority of Chinese in later dynasties was the morality tract. Such works were generically called "good books" (shànshū 善书).
These works were full of everything from claims about cosmic justice to hackneyed proverbs and tales of the fell fate of those who ignored them, from lamentations over the perpetually rambunctious young to injunctions against the drowning of unwanted infants, from potted biographies of moral exemplars to jingles about being kind to the senile.
Very few were productions of significant literary merit, and the whole genre tended to be scorned by the literati (as it is today). Many were written by mediums in trance through the use of one or another kind of ouija board (planchette), a practice which continues to the present. (See Jordan & Overmyer 1986, Overmyer 1976.) And such works were (and are) printed in millions and millions of copies from small presses all over China for distribution for free, usually from the "take one" tables of popular temples. The cost was borne as an act of religious merit not just by the wealthy, but sometimes by people of quite modest means. Many added introductions or annotations, often arguing for great religious merit to be had by frequent reading or chanting of the text.
Among such works, none has ever rivaled the "Tractate of the Most High One on Actions and Consequences" or Tàishàng Gǎnyìng Piān 太上感应篇.
Paul Carus, in his introduction to a 1906 translation of the work that he prepared in cooperation with Teitaro Suzuki, opined that, "Its editions exceed even those of the Bible and Shakespeare …" (p. 3). In the introduction to his own translation in 1918, James Webster remarks that the Tractate,
… is perhaps the most celebrated tract in the annals of literature. A book that has been scattered broadcast among a people numbering hundreds of millions, and that for several centuries, must be almost without parallel.
… the widespread circulation of the text has made many of its pithy phrases part of the common talk of the people, and one cannot listen long to any conversation, even on the most mundane affairs of daily and domestic life, without hearing some expressions the origin of which is to be found in the famous little book. (Pp. 1-2)
The Tractate probably originated in planchette-writing sessions, for it has the hackneyed phrases and choppy flow that characterize many such works, as well as the seemingly endless and repetitive list of those human deficiencies that strike amateur moralists around the world as so especially fascinating.
The "Most High One" referred to in the title is none other than Lăozĭ 老子, the legendary founder of Daoism, whose spirit remains to this day a frequent visitor in spirit writing séances.
The Tractate has been associated with the work of a IVth-century Daoist named Gĕ Hóng 葛洪, who called himself the Master Embracing Simplicity (Bàopú zĭ 抱朴子), but the work is quite certainly not from his hand. Later scholars have suggested it may date from as late as the Míng 明 dynasty (1368-1644, period 20) or as early as the Sòng 宋 dynasty (960-1279, period 15).
Whatever its origin, by the time of European contact in the XIXth century, the Tractate had sufficient prominence to inspire French and English translations in 1816, 1828, 1830, 1835, and 1884, in addition to the early XXth-century ones mentioned above (Webster, pp. 10-11). If its ubiquity has faded somewhat today, together with the "good books" literature more broadly, it nevertheless remains one of the most common religious tracts in China. And quotations and paraphrases from it may still be heard in spoken language, just as they were a century and more ago.
The translation offered here, while informed by previous ones, is my own and has been been prepared for use in my classes. I have included the full Chinese text in both characters and romanization for the benefit of the majority of my students who are also studying Chinese and who may therefore be curious about the original text.
Other instructors should feel free to use the text in any way they please. No further permission is necessary.
*************
Works cited above:
CARUS, Paul & Teitaro SUZUKI
1906 T'ai-shang kan-ying p'ien:Treatise of the exalted one on response and retribution. La Salle IL: Open Court Publishing.
JORDAN, David K. & Daniel L. Overmyer
1986 The flying phoenix: aspects of Chinese sectarianism in Taiwan. Princeton, NJ: Princeton U. Press.
OVERMYER, Daniel L.
1976 Folk Buddhist religion: dissenting sects in late traditional China. Cambridge MA: Harvard U. Press.
WEBSTER, James
1918 The kan ying pien: book of rewards and punishments. Shanghai: Presbyterian Mission Press.
The picture shows a XIXth-century tract printing shop. (reproduced from Carus 1906, p. 133)
Chapter I: The Workings of Good and Evil
太上曰：「祸福无门，惟人自召；善恶之报，如影随形。」
The most high one says: “Disasters and blessings have no entry gates of their own; they are summoned by people. The effects of good and evil are like shadows following their forms.”
是以天地有司过之神，依人所犯轻重，以夺人算。算减则贫耗，多逢忧患；人皆恶之，刑祸随之，吉庆避之，恶星灾之；算尽则死。
And so heaven and earth have spirits who record crimes, and in proportion to the severity of their crimes, they shorten human lives appropriately. Because of this not only may a person’s life be cut short, but he also becomes poor or destitute, his calamities are many; People all hate him; punishments and disasters follow him. Good fortune avoids him while evil stars persecute him. And when his span of years is complete, he dies.
又有三台北斗神君，在人头上，录人罪恶，夺其纪算。又有三尸神，在人身中，每到庚申日，辄上诣天曹，言人罪过。月晦之日，灶神亦然。凡人有过，大则夺纪，小则夺算。其过大小，有数百事，欲求长生者，先须避之。
And then there are also the gods of the three towers and the north star, residing above the heads of ordinary people. They too record people’s crimes and evil actions, and shorten the years of life in the sentence. And there are the three corpse spirits, residing in the human body. On each Kēngshēn day in the cycle of 60 days, they ascend to heaven to report people’s crimes and failings. On the last day of the month the Stove God also does this. For ordinary people offenses cut off a jì (12 years) if great, while small offenses cut off a suàn (100 days). Offenses great and small arise from countless matters, and those seeking immortality must avoid them.
Chapter II: How To Be Good
是道则进，非道则退。不履邪径，不欺暗室；积德累功，慈心于物；忠孝友悌，正己化人；矜孤恤寡，敬老怀幼；昆虫草木，犹不可伤。宜悯人之凶，乐人之善；济人之急，救人之危。见人之得，如己之得；见人之失，如己之失。不彰人短，不炫己长；遏恶扬善，推多取少。受辱不怨，受宠若惊；施恩不求报，与人不追悔。
Follow the right path, and retreat from the wrong one. Do not follow evil paths, nor sin in secret. Accumulate merit, show a compassionate heart in all things. Be loyal, filial, friendly, and brotherly; by correcting yourself, transform others. Pity orphans and be compassionate to widows, respect the elderly and be kind to the young. Do not even injure insects, grasses, and trees. Be saddened by other people’s misfortunes and delight in their good fortune. Help those in need and rescue those in danger. Regard the gains of others as though they were your own. And regard the failings of others as your own failings. Do not expose other people’s weaknesses, nor boast of your own strengths. Condemn evil and promote virtue, renounce much and accept little. Suffer humiliation without resentment, receive benefits as though startled. Extend help, but do not request compensation, help others without later regrets.
Chapter III: What Happens To Good People
所谓善人，人皆敬之，天道佑之，福禄随之，众邪远之，神灵卫之；所作必成，神仙可冀。欲求天仙者，当立一千三百善；欲求地仙者，当立三百善。
When a person is known as virtuous, people all praise him. Heaven’s Way protects him, happiness and wealth follow him, All evil forces stay away from him; gods guard him. Whatever he does is successful, and he can aspire to join the gods and immortals. He who would become a heavenly immortal must perform 1,300 good deeds. He who would become an earthly immortal must perform 300 good deeds.
Chapter IV: The Crimes of the Wicked
苟或非义而动，背理而行；以恶为能，忍作残害；阴贼良善，暗侮君亲；慢其先生，叛其所事；诳诸无识，谤诸同学；虚诬诈伪，攻讦宗亲；刚强不仁，狠戾自用；是非不当，向背乖宜；虐下取功，谄上希旨；受恩不感，念怨不休；轻蔑天民，扰乱国政；
But sometimes there is someone who behaves without righteousness, and moves against rationality, who mistakes evil for ability, and inflicts injury on others, who secretly defames the virtuous, and behind their backs slanders his ruler or his parents, who ignores those born before him, and disobeys his masters, who deceives the unknowing, and bears false witness against his fellow students, who lies, calumniates, deceives, and practices deceit, who exposes the failings of clan elders, who exercises power but not compassion, who is cruel, irrational, and self-willed, who does not distinguish right from wrong, and turns his back on those whom he should befriend, who oppresses those below him and claims their merit for himself, but cringes before those above him to win their favor, who has no feeling for favors received, but is tireless in remembering resentment, who makes light of heaven’s ordinary people, but agitates and disturbs the empire’s order,
赏及非义，刑及无辜；杀人取财，倾人取位；诛降戮服，贬正排贤；凌孤逼寡，弃法受赂；以直为曲，以曲为直；入轻为重，见杀加怒；知过不改，知善不为；自罪引他，壅塞方术；讪谤圣贤，侵凌道德。
who rewards those without righteousness, but punishes the innocent, who slays people to take their wealth, and overthrows people to occupy their positions, who slays captives and slaughters those who surrender, who denigrates the righteous and expels the wise, who wrongs orphans and coerces widows, who ignores the law and receives bribes, who takes the straight as crooked and the crooked as straight, who treats (and punishes) a trivial matter as though it is important and on seeing an execution adds to its suffering, who knowing his faults does not correct them, and knowing the good does not do it, who blames his failings on others, and obstructs divination about them, who slanders the holy and the wise, and ridicules and scorns the Way and its virtues,
射飞逐走，发蛰惊栖；填穴覆巢，伤胎破卵；愿人有失，毁人成功；危人自安，减人自益；以恶易好，以私废公，窃人之能，蔽人之善；形人之丑，讦人之私；耗人货财，离人骨肉；侵人所爱，助人为非；逞志作威，辱人求胜；
who shoots whatever flies and entraps whatever walks, who exposes animals’ dens and startles nestlings, who blocks burrows and destroys nests, who injures pregnant animals and breaks eggs, who seeks failure for others and destroys their merit, who endangers others to protect himself, and robs others for his own benefit, who exchanges the worthless for what is valuable, and sacrifices the public good for private gain, who lays claim to the abilities of others, and who hides other people’s merit, who publicizes the weaknesses of others, and exposes other people’s private affairs, who squanders people’s wealth, and separates their families, who attacks what others love, and who helps others to do wrong, who ambitiously seeks power, and ruins others in seeking success,
败人苗稼，破人婚姻；苟富而骄，苟免无耻；认恩推过，嫁祸卖恶；沽买虚誉，包贮险心；挫人所长，护己所短；乘威迫胁，纵暴杀伤；无故剪裁，非礼烹宰；散弃五縠，劳扰众生；破人之家，取其财宝；决水放火，以害民居；紊乱规模，以败人功；损人器物，以穷人用。
who destroys the plants and fields of others and breaks up betrothals, who grows rich by deceit but remains uncultivated, and by deceit escapes punishment but remains without shame, who claims credit and denies blame, who gives out evil as though it were a dowry and sells iniquity like a commodity, who sells and buys empty glory, but conceals treachery in his heart, who crushes the strengths of others, but protects his own deficiencies, who when in power persecutes and coerces, and even violently kills and maims, who for no reason cuts cloth, and without ritual roasts animals, who scatters and wastes the five grains, and troubles the ordinary people, who ruins families, and appropriates their wealth, who misdirects water and sets fires, in order to damage people’s houses, who confounds other people’s plans in order to spoil their work, who damage people’s tools, in order to make them unusable,
见他荣贵，愿他流贬；见他富有，愿他破散；见他色美，起心私之；负他货财，愿他身死；干求不遂，便生咒恨；见他失便，便说他过；见他体相不具而笑之，见他材能可称而抑之。
who, on seeing another’s success, wishes him banished and ruined, who, on seeing another’s wealth, wishes it bankrupted and scattered, on seeing beauty in another, is stirred to appropriate it, who when owing property to another, wishes him dead, who, when requests are not met, casts curses and hatred, who, on seeing the failures of others, says they are based in adequacy, who, on seeing someone’s bodily deformity, laughs at it, who, on seeing talent and ability worthy of praise, devalues them,
埋蛊厌人，用药杀树；恚怒师傅，抵触父兄；强取强求，好侵好夺；掳掠致富，巧诈求迁；赏罚不平，逸乐过节；苛虐其下，恐吓于他；怨天尤人，呵风骂雨；斗合争讼，妄逐朋党；
who buries charms to oppress others, and uses chemicals to kill trees, who is abusive to teachers, and is disrespectful to his father or older brother, who violently seizes things or makes demands, who enjoys fraud and theft, who plunders to become rich, and seeks promotion through deception, who rewards and punishes without equity, and indulges in unlimited enjoyment and excessive pleasure, who tyrannizes subordinates and fills others with fear, who makes accusations against heaven and criticizes people, who shouts at the wind and scolds the rain, who urges people into litigation, and madly joins secret brotherhoods,
用妻妾语，违父母训；得新忘故，口是心非；贪冒于财，欺罔其上；造作恶语，谗毁平人；毁人称直，骂神称正；弃顺效逆，背亲向疏；指天地以证鄙怀，引神明而鉴猥事。
who makes use of the gossip of his wife or concubine, and disobeys his parents’ instructions, who embraces the new and forgets the old, who says with his mouth what is not in his heart, who covets wealth and deceives superiors, who invents evil talk to ruin innocent people, who defames others and feigns honesty, who even scolds spirits yet claims to be upright, who abandons proper social relationships and follows perversity, who turns his back on those close by to seek distant people, who dares point at heaven or earth that they may witness his evil designs, and to call upon spirits to witness his degrading deeds,
施与后悔，假借不还；分外营求，力上施设；淫欲过度，心毒貌慈；秽食餧人，左道惑众；短尺狭度，轻秤小升；以伪杂真，采取奸利；压良为贱，谩蓦愚人；贪婪无厌，咒诅求直。
who regrets his occasional charity, who borrows money without returning it, who seeks more than his share, and spends pretentiously beyond his means, whose lust and desire exceeds all measure, and whose heart is poisonous even while his face is compassionate, who [as a merchant] sells bad food, and [as a teacher] misleads people into cults, who shortens the foot, and narrows the measure, lightens the scales, and skimps on the bushel, who adulterates the genuine with the fake, and reaps an illicit profit, who drives respectable people into lowly pursuits, and deceive the simple, whose greed is without limit, and who curses and scolds to be believed,
嗜酒悖乱，骨肉忿争；男不忠良，女不柔顺；不和其室，不敬其夫；每好矜夸，常行妒忌；无行于妻子，失礼于舅姑；轻慢先灵，违逆上命；作为无益，怀挟外心；自咒咒他，偏憎偏爱；越井越灶，跳食跳人；
who, addicted to liquor, becomes rebellious and unruly, and who battles his own family, who, if he is male is not loyal or kind, if female is not gentle and obedient, who, if male, does not accord with his wife; if female, does not respect her husband, who, if male, always likes to boast; if female, is jealous and suspicious, who, if male acts without manners to wife and children; if female, lacks propriety towards her parents-in-law, who makes light of ancestral spirits and disobeys the commands of superiors, who makes and does what is unhelpful, whose chest bears a treacherous heart, who curses both himself and others, who hates and loves based on prejudice, who commits the improprieties of stepping across wells and stoves, and jumping over food and people,
损子堕胎，行多隐僻；晦腊歌舞，朔旦号怒；对北涕唾及溺，对灶吟咏及哭；又以灶火烧香，秽柴作食；夜起裸露，八节行刑；唾流星，指虹霓；
who kills infants and aborts the unborn, and commits many secret iniquities, who sings and dances at the solemn festivals of Huì (on the last day of the month) and Là (on the last day of the year), and who shouts in anger on the first day of the month or in the early morning, who snorts and spits and pees while facing the north [and its god], who sings and hums and weeps when facing the stove [and its god], and who lights incense from the stove fire, who uses dirty fuel to prepare food, who rises at night and goes out ill-clad, who inflicts punishments on the eight festival days [when bodies are more vulnerable], who irrevently spits at shooting stars and points at rainbows,
* Once again a brief shift in the meter relieves its monotony.
辄指三光，久视日月；春月燎猎，对北恶骂，无故杀龟打蛇…
who irreverently points at the three brilliances (sun, moon,and stars), and who stares at the sun and the moon, who in spring sets fire to the woods to hunt, or who scolds while facing north, or who for no reason slays turtles and strikes snakes,
* Although there are other interpretations, turtles and snakes are both sacred animals in some contexts.
Chapter V: The Fate of the Wicked
如是等罪，司命随其轻重，夺其纪算。算尽则死；死有余责，乃殃及子孙。
For crimes such as these, the masters of fate, depending upon the gravity of the offence, cut short a person’s life by twelve years or by a hundred days. And after that the person dies. And if at death there still remain unpunished crimes, the bad luck is visited upon children and grandchildren.
又诸横取人财者，乃计其妻子家口以当之，渐至死丧。若不死丧，则有水火盗贼、遗亡器物、疾病口舌诸事，以当妄取之值。
And for all those who have wrongfully seized the property of others, they must compensate for it with their wives and children and other family members, even unto death. Those who do not die and inflicted with disasters of water, fire, theft, loss of goods, disease, slander, and more until it offsets their unlawful appropriations.
又枉杀人者，是易刀兵而相杀也。取非义之财者，譬如漏脯救饥，鸩酒止渴；非不暂饱，死亦及之。
Furthermore, for those who unlawfully killed people, it is like solders who exchange swords and kill each other. To seize property unjustly is like relieving hunger with putrid meat or slaking thirst with poisoned wine: it brings temporary satisfaction, but ultimately death.
Chapter VI: Hope for Those Who Repent
夫心起于善，善虽未为，而吉神已随之；或心起于恶，恶虽未为，而凶神已随之。其有曾行恶事，后自改悔，诸恶莫作，众善奉行，久久必获吉庆；所谓转祸为福也。
When a person’s heart is moved by goodness, although the goodness has not yet been achieved, nevertheless felicitous spirits are already following him. But when a person’s heart is moved by evil, although the evil has not yet been achieved, nevertheless spirits of misfortune are already following him. A person who formerly did bad things but afterward repents and does no more evil, and continues in good behavior, then gradually he must obtain good fortune and happiness. This is called “changing disaster into good fortune.”
故吉人语善、视善、行善，一日有三善，三年天必降之福。凶人语恶、视恶、行恶，一日有三恶，三年天必降之祸。胡不勉而行之？
Therefore a joyous man speaks what is good, thinks what is good, and does what is good; each day he does these three things, and in three years Heaven will bequeath to him good fortune. But an unlucky man is he who speaks what is evil, thinks what is evil, and does what is evil; each day he does these three things, and in three y3ears Heaven will strike him with misfortune. Why would we not be diligent in following this?
David K. Jordan 译
Introduction & Explanation
Unquestionably the most important literary genre for the vast majority of Chinese in later dynasties was the morality tract. Such works were generically called "good books" (shànshū 善书).
These works were full of everything from claims about cosmic justice to hackneyed proverbs and tales of the fell fate of those who ignored them, from lamentations over the perpetually rambunctious young to injunctions against the drowning of unwanted infants, from potted biographies of moral exemplars to jingles about being kind to the senile.
Very few were productions of significant literary merit, and the whole genre tended to be scorned by the literati (as it is today). Many were written by mediums in trance through the use of one or another kind of ouija board (planchette), a practice which continues to the present. (See Jordan & Overmyer 1986, Overmyer 1976.) And such works were (and are) printed in millions and millions of copies from small presses all over China for distribution for free, usually from the "take one" tables of popular temples. The cost was borne as an act of religious merit not just by the wealthy, but sometimes by people of quite modest means. Many added introductions or annotations, often arguing for great religious merit to be had by frequent reading or chanting of the text.
Among such works, none has ever rivaled the "Tractate of the Most High One on Actions and Consequences" or Tàishàng Gǎnyìng Piān 太上感应篇.
Paul Carus, in his introduction to a 1906 translation of the work that he prepared in cooperation with Teitaro Suzuki, opined that, "Its editions exceed even those of the Bible and Shakespeare …" (p. 3). In the introduction to his own translation in 1918, James Webster remarks that the Tractate,
… is perhaps the most celebrated tract in the annals of literature. A book that has been scattered broadcast among a people numbering hundreds of millions, and that for several centuries, must be almost without parallel.
… the widespread circulation of the text has made many of its pithy phrases part of the common talk of the people, and one cannot listen long to any conversation, even on the most mundane affairs of daily and domestic life, without hearing some expressions the origin of which is to be found in the famous little book. (Pp. 1-2)
The Tractate probably originated in planchette-writing sessions, for it has the hackneyed phrases and choppy flow that characterize many such works, as well as the seemingly endless and repetitive list of those human deficiencies that strike amateur moralists around the world as so especially fascinating.
The "Most High One" referred to in the title is none other than Lăozĭ 老子, the legendary founder of Daoism, whose spirit remains to this day a frequent visitor in spirit writing séances.
The Tractate has been associated with the work of a IVth-century Daoist named Gĕ Hóng 葛洪, who called himself the Master Embracing Simplicity (Bàopú zĭ 抱朴子), but the work is quite certainly not from his hand. Later scholars have suggested it may date from as late as the Míng 明 dynasty (1368-1644, period 20) or as early as the Sòng 宋 dynasty (960-1279, period 15).
Whatever its origin, by the time of European contact in the XIXth century, the Tractate had sufficient prominence to inspire French and English translations in 1816, 1828, 1830, 1835, and 1884, in addition to the early XXth-century ones mentioned above (Webster, pp. 10-11). If its ubiquity has faded somewhat today, together with the "good books" literature more broadly, it nevertheless remains one of the most common religious tracts in China. And quotations and paraphrases from it may still be heard in spoken language, just as they were a century and more ago.
The translation offered here, while informed by previous ones, is my own and has been been prepared for use in my classes. I have included the full Chinese text in both characters and romanization for the benefit of the majority of my students who are also studying Chinese and who may therefore be curious about the original text.
Other instructors should feel free to use the text in any way they please. No further permission is necessary.
*************
Works cited above:
CARUS, Paul & Teitaro SUZUKI
1906 T'ai-shang kan-ying p'ien:Treatise of the exalted one on response and retribution. La Salle IL: Open Court Publishing.
JORDAN, David K. & Daniel L. Overmyer
1986 The flying phoenix: aspects of Chinese sectarianism in Taiwan. Princeton, NJ: Princeton U. Press.
OVERMYER, Daniel L.
1976 Folk Buddhist religion: dissenting sects in late traditional China. Cambridge MA: Harvard U. Press.
WEBSTER, James
1918 The kan ying pien: book of rewards and punishments. Shanghai: Presbyterian Mission Press.
The picture shows a XIXth-century tract printing shop. (reproduced from Carus 1906, p. 133)
《太上感应篇
《太上感应篇》原文
太上曰：祸福无门，惟人自召；善恶之报，如影随形。
是以天地有司过之神，依人所犯轻重，以夺人算。算减则贫耗，多逢忧患，人皆恶之，刑祸随之，吉庆避之，恶星灾之，算尽则死。
又有三台北斗神君，在人头上，录人罪恶，夺其纪算。又有三尸神，在人身中，每到庚申日，辄上诣天曹，言人罪过。月晦之日，灶神亦然。
凡人有过，大则夺纪，小则夺算。其过大小，有数百事，欲求长生者，先须避之。
是道则进，非道则退；不履邪径，不欺暗室；积德累功，慈心于物；忠孝友悌，正己化人；矜孤恤寡，敬老怀幼；昆虫草木，犹不可伤。宜悯人之凶，乐人之善，济人之急，救人之危。见人之得，如己之得；见人之失，如己之失。不彰人短，不炫己长，遏恶扬善，推多取少。受辱不怨，受宠若惊，施恩不求报，与人不追悔。
所谓善人，人皆敬之，天道佑之，福禄随之，众邪远之，神灵卫之，所作必成，神仙可冀。欲求天仙者，当立一千三百善。欲求地仙者，当立三百善。
苟或非义而动，背理而行；以恶为能，忍作残害；阴贼良善，暗侮君亲；慢其先生，叛其所事；诳诸无识，谤诸同学；虚诬诈伪，攻讦宗亲；刚强不仁，狠戾自用。
是非不当，向背乖宜；虐下取功，谄上希旨；受恩不感，念怨不休；轻蔑天民，扰乱国政；赏及非义，刑及无辜；杀人取财，倾人取位；诛降戮服，贬正排贤；凌孤逼寡，弃法受赂；以直为曲，以曲为直；入轻为重，见杀加怒；知过不改，知善不为；自罪引他，壅塞方术；讪谤圣贤，侵凌道德。
射飞逐走，发蛰惊栖；填穴覆巢，伤胎破卵；愿人有失，毁人成功；危人自安，减人自益；以恶易好，以私废公；窃人之能，蔽人之善；形人之丑，讦人之私；耗人货财，离人骨肉；侵人所爱，助人为非；逞志作威，辱人求胜；败人苗稼，破人婚姻。
苟富而骄，苟免无耻；认恩推过，嫁祸卖恶；沽买虚誉，包贮险心；挫人所长，护己所短；乘威迫胁，纵暴杀伤；无故剪裁，非礼烹宰；散弃五谷，劳扰众生；破人之家，取其财宝；决水放火，以害民居；紊乱规模，以败人功；损人器物，以穷人用。
见他荣贵，愿他流贬；见他富有，愿他破散；见他色美，起心私之；负他货财，愿他身死；干求不遂，便生咒恨；见他失便，便说他过；见他体相不具而笑之，见他才能可称而抑之。
埋蛊厌人，用药杀树；恚怒师傅，抵触父兄；强取强求，好侵好夺；掳掠致富，巧诈求迁；赏罚不平，逸乐过节；苛虐其下，恐吓于他，
怨天尤人，呵风骂雨；斗合争讼，妄逐朋党；用妻妾语，违父母训；得新忘故，口是心非；贪冒于财，欺罔其上；造作恶语，谗毁平人；毁人称直，骂神称正；弃顺效逆，背亲向疏；指天地以证鄙怀，引神明而鉴猥事。
施与后悔，假借不还；分外营求，力上施设；淫欲过度，心毒貌慈；秽食喂人，左道惑众；短尺狭度，轻秤小升；以伪杂真，采取奸利；压良为贱，谩蓦愚人；贪婪无厌，咒诅求直。
嗜酒悖乱，骨肉忿争；男不忠良，女不柔顺；不和其室，不敬其夫；每好矜夸，常行妒忌；无行于妻子，失礼于舅姑；轻慢先灵，违逆上命；作为无益，怀挟外心；自咒咒他，偏憎偏爱。
越井越灶，跳食跳人；损子堕胎，行多隐僻；晦腊歌舞，朔旦号怒；对北涕唾及溺，对灶吟咏及哭；又以灶火烧香，秽柴作食；夜起裸露，八节行刑；唾流星，指虹霓；辄指三光，久视日月；春月燎猎，对北恶骂；无故杀龟打蛇。
如是等罪，司命随其轻重，夺其纪算，算尽则死。死有余辜，乃殃及子孙。又诸横取人财者，乃计其妻子家口以当之，渐至死丧。若不死丧，则有水火盗贼、遗亡器物、疾病口舌诸事，以当妄取之值。又枉杀人者，是易刀兵而相杀也。取非义之财者，譬如漏脯救饥、鸩酒止渴，非不暂饱，死亦及之。
夫心起于善，善虽未为，而吉神已随之。或心起于恶，恶虽未为，而凶神已随之。其有曾行恶事，后自改悔，诸恶莫作，众善奉行，久久必获吉庆，所谓转祸为福也。
故吉人语善、视善、行善，一日有三善，三年天必降之福。凶人语恶、视恶、行恶，一日有三恶，三年天必降之祸。胡不勉而行之？
编辑本段
补遗
成书时间和作者
《太上感应篇》的成书时间和作者，自古迄今说法甚多。有人认为《太上感应篇》早在春秋时期就已出现，如清光绪年间许越身在《太上宝筏序》中说：“《感应篇》与《道德经》同出于道祖李伯阳手笔。”也有人认为其书汉代就有，毛金兰在清同治年间叙述道：“尝考洪楚产云：“《感应》一书，历汉而唐，自宋而明，敬奉已久。’”还有人认为其书成于魏晋，作者是葛洪或慕容皝。征诸史籍，这些说法或为市井侈谈，或为臆测之说，无法令人相信其真实性。
正史记载
最早著录《太上感应篇》的正史是《宋史》。《宋史·艺文志》记载：“李昌龄《感应篇》一卷”，许多人据此认定《太上感应篇》成书于宋代，作者是李昌龄，清朝人惠栋、俞樾都持此说。在宋代，至少有两位叫李昌龄的人，一是北宋初年做过右拾遗、字天锡的李昌龄，《宋史》卷287 有他的本传；一是南宋初年被称为“蜀士”或“汉嘉夹江隐者”的李昌龄。惠栋等人认为是李天锡，也就是说，《太上感应篇》成于北宋初年。当今的一些学者则认为是南宋的李昌龄，即该书成于南宋初年。事实上，这两种意见均失于考订，为史书所误，因为《宋史·艺文志》的记载是不准确的，无论是北宋初的还是南宋初的李昌龄都不曾作过《太上感应篇》。要弄清这一点，只要注意以下的史实就行了；一是北宋末年被宋徽宗赐封为虚静先生的正乙道第三十代天师张继先曾为《太上感应篇》作颂，其颂文讲：“人之一性，湛然圆寂。涉境对动，种种皆妄。一念失正，即是地狱。敬诵斯文，发立汗下。煨烬心火，驯服气马。既以自镜，且告来者。”这篇颂文收录在《道藏》中，题为《虚静天师颂》。二是《太上感应篇》在北宋末年已被收录在《政和万寿道藏》中，这部《道藏》在南宋淳熙年间被太乙宫全部抄录，孝宗赐名为《琼章宝藏》，后来太乙宫道士胡莹微曾在《琼章宝藏》中读过《太上感应篇》。以上两点表明，在南宋之前《太上感应篇》即已成书。三是《太上感应篇》的广泛流传是从南宋初年开始的，当时的官修和私修的目录之书也开始著录此书。而北宋的史籍中却寻不到《太上感应篇》的任何踪迹，如果此书真的成于北宋初年，以北宋统治者对道教典籍的重视及李天锡的地位，《感应篇》是不会没有影响的。这说明《太上感应篇》成书于北宋初年的可能性极小，甚至可以说是不存在的。因而可以得出这样的结论：《太上感应篇》成书于北宋末年，在南宋初年开始广为流传，其作者不详。
在《红楼梦》中提及
《红楼梦》中"懦小姐不问累金凤"一回中提到贾迎春翻阅《太上感应篇》，恰好准确点出了贾迎春的为人和性格。
编辑本段
社会意义
《太上感应篇》问世后，许多人只把它看作是劝善之书，强调它的社会功用，这是不全面的。《太上感应篇》重视行善去恶，目的在于求道，因而它首先是一部道书。这是我们需要指出的，否则就无法全面认识这部影响广泛的古籍。尽管如此，《太上感应篇》所竭力倡导的善行，竭力主张去除的恶行，诸如爱国爱民、敬长爱幼、慈心于物等等思想，都是中国传统美德的组成部分，经《太上感应篇》的提倡，就更加深入人心，对规范世人的行为是大有帮助的，这正是它的意义所在。
编辑本段
白话文
太上老君说：“人的祸福没有门路，完全是由自己招来。善有善报，恶有恶报。就像人影紧跟着形体一样，绝不差错。
所以天地之间，有专管过错的神明，按照犯罪的轻重，来削减年寿。（人活一百天叫一算，十二年叫一纪）。不但年寿被减，而且罚他贫困损耗。患难的事情纷至沓来，大家都厌恨他，刑罚祸害跟着而来。吉祥之事，没有他的份儿。凶煞恶煞使他受灾殃。到了年寿已减尽时，就是死期。
三台神君掌金玉，禄位，土田；北斗神君掌延生，注死，祸，福。他们在人的头上，记录人的罪恶，夺其纪算。又有三尸神在人的身体中，（上尸神彭倨，中尸神彭质，下尸神彭矫，）分别居于人脑，胸，腹部，每到庚申日（每六十天有一日）时常进见天曹，检举人的罪过。每月最后一天，灶神也会检举一家的罪过。罪过大的削减十二岁纪也，罪过小的削减百天。大小罪过，共有一百多种。想延年益寿的人，先要避免大小过错。
合乎道义的事，应勇往直前去做。修道者，对于正道，亦应遵而修之；不合道义的事，做不得，更应悬崖勒马而不为。修道者，对于邪道，应退而弗修。不走邪恶之路，不明瞒，不暗骗。力行好事，多积阳功阴德。发慈悲心，爱护生物。尽忠国家，孝顺父母，友爱兄弟姐妹。先端正自己，然后劝化他人，怜惜和救济孤寡无依靠的人。尊敬老人，爱恤他人的幼儿。昆虫草木，尚且不能伤害。别人有不吉利事，应怜悯他，高兴别人做好事。别人有急需时，慨然济助。别人有危险时，立刻救他。人我一体，他人的得失，等于自己的得失。不宣扬他人的缺点，不夸耀自己的优点。阻止恶事，表扬善事，把多的让给人，自己取少的。受人欺侮，不怨恨，受到宠爱，要看成像天上掉下来一般惊畏，并加紧积功德。给人恩惠，不求报答。施舍给人，没有后悔。
所谓善人，大家都尊敬他，上天会保佑他，应得福禄，不求自来。邪神凶星敬畏他，不敢相犯，众神之灵处处保护他，做任何事必定成功，可达成成神成仙的愿望。天仙者形神俱妙，与道合真，要做一千三百件善事。地仙不饥不渴，寒暑不侵。要做三百件善事。
如果对不正当的事动念头，违反道理做事，做了坏事，反说自己能干，忍心残杀人或物，暗中加害好人，背后欺瞒元首或双亲，对教师傲慢，对自己的职务不尽责，哄骗外行人，诽谤同学，以不实冤枉好人，以假充真骗人，挑剔同族亲戚。攻其阴私，气质刚暴无慈爱心，性情凶狠乖戾，一意孤行，不听善劝。以非为是，以是为非。亲近恶人歹事，远离善人好事。为争取功赏，不顾民间疾苦，为求得宠，不惜用尽欺巧方法拍马屁，去迎合上峰的意思。接受别人恩惠不感谢不报答，受别人欺辱，怀恨于心，念念不休。看不起百姓，不重视民情。不为国为民，反而违法乱搅。奖赏不义之人，弄罚无罪的人。谋财害命，用计谋使人丢官司，然后乘机取而代之。杀死投城降服的人，驱逐正人，排拒贤人。凌辱孤儿，逼迫寡妇。接受贿赂，不遵照法律处理事件，是非曲直不明辨，只因贿赂瞎了眼。轻罪判重弄。看到临死刑的人，不哀怜，反而嗔怒他。不知廉耻，丧失天良，自己的罪过，故意牵扯别人，把济世养生的技艺，保密不公开。对圣贤讥笑又诽谤，迫害有道德的人。射杀飞禽，赶捉走兽，掘挖蛰虫，吓惊栖鸟，毁损洞穴鸟巢，使虫鸟走兽无法居住，伤害怀孕的动物，弄破它们的蛋。希望别人有过失，怕别人成功，百般破坏，使别人陷于危险境地，以求得自己的安稳，扣减别人财物，增加自己利益，用自己不好的，换取别人好的，为了图谋私利，不惜妨害公益。偷取别人技能，如作品，设计图案，专利品等，掩蔽别人的优点，宣扬别人的丑事，指摘别人的阴私秘密，消耗或浪费别人的财物，搬弄是非，使人与至亲反目分离。侵夺别人心爱之物。帮助别人为非作歹，放纵意志，作威作福。侮辱他人以求自己胜利。损伤别人农作物，破坏人家的婚姻。取非财致富，不知行善反而骄奢，侥幸逃过刑罚或难关，竟还敢做出没廉耻的事。别人所做的恩德，硬说自己的功劳，自己有过犯，则推到别人身上。自己该受的灾祸，自己的罪恶，移嫁他人。不务实际，凭财势奸巧争得地位，奖赏等美名，包藏奸诈害人之心。挫折别人才能，使人不能舒展，掩饰自己短处，不肯认错，仗著威势，胁迫他人，顺己之所为。放纵暴戾心性，或纵容恶人杀伤人物生命。为了时髦而裁制衣着，为自己的口腹，宰杀动物烹煮来吃，把养人的谷物，任意抛弃不珍惜。劳役人民，扰害百姓。使人破产，乘机取他的财宝，破坏堤防或放起大火，造成别人家宅毁坏，生命死伤。别人的事业具有规模，故意弄乱它，使之前功尽弃不能成功。损坏别人的器具物品，使他无法使用。看到别人荣华贵显，希望他被降免。别人发财，希望他破产亡家。看到他人妻女貌美，便起了邪淫之心。欠人财物，希望他死，不必还债。非分的奢求，不能遂心，就咒骂怀恨他人。人家有不如意时，就议论他平日的过错。见外貌丑怪的人，不怜悯，反而讥笑，见人有才能，不称赞反而贬抑他。
暗地里埋下蛊毒，用邪术妖法魇魅人，用毒药杀伤花草树木。对老师怀恨，发怒，无礼之至。不孝双亲，不敬兄妹。取求之间诉诸强权，不讲情理法，喜欢用奸计暗取或恃强夺取。为求财富而掳人劫夺财物。不脚踏实地，以奸巧弄假的手段求得升迁。赏罚偏私，不公平，安逸享乐，放纵不节制。对部属佣人，刻薄残暴，虚张声势，使人害怕。不如意的事，一味怨尤。风雨不调顺，就诃责怒骂。搬弄是非，使人打斗诉讼，从中取利，盲目加入不法的盟帮，会，社，随声附和。采纳妻妾不合道理的话，违背父母的教训。喜新厌旧，口是心非，贪污钱财，欺瞒上司。捏造不利人的坏话，造谣毁谤平白无辜的人。毁坏别人的名誉和人格，自以为正直，污骂神明自以为公正。离弃顺天理的事，去效法逆天理的事，背离至亲骨肉，反而向外人献殷勤。存心不良，反叫天地做见证，做污秽事，请神明照察。施舍财物，后又懊悔，欠人财物不肯偿还。不守本分，妄想钻谋名利富贵。把精力都放在奢侈豪华布置。邪淫过分，纵欲不节。内心恶毒，外貌慈和。把变质脏腐的食物，拿给人吃。以妖法邪术迷惑大众。尺度不公，买入量长，卖出量短，秤升不平，卖出称轻，买入称重，以假货掺杂在真货内卖出。以不当正当方法获取利益。仗势恃财强迫清白人家操守贱业，欺骗愚笨的人。对名利财势，贪得无厌。对天地神祗咒诅，证明自己理直。嗜酒如命的人，容易做出违反德性的事。与家人怨忿争执不忍让，男人不忠实，不行善。女人不温柔和顺。丈夫不善待妻子，造成家庭失和，太太对丈夫不敬重。夫妻之间，说话往往夸张不实。并且时常起嫉妒疑忌之心。先生对妻子儿女有不得体的言行，媳妇对公公婆婆不孝敬。对去世的父母祖宗，安葬时违礼制或祭祀不虔诚。违背长上的教令。平日所作所为，尽是对个人社会国家无益的事，暗中怀有私心。心有怨恨，自咒又咒人，待人不公，偏袒自己喜欢的人，排斥自己讨厌的人。跨越水井或炉灶。跳过食物或人身。溺婴打胎。行为不能光明正大。月底年终歌舞，会误了正经事。每月初一及恨气恼，每天清晨怨而号哭，面向北方，擤鼻涕，吐痰，大小便。面向炉灶歌唱哭泣。用灶火点燃线香。用污秽不洁净之木柴烧饭菜，夜间起来赤身露体，一年八大节气：四立二分二至，施行刑罚。对流星吐口液，手指彩虹，常常以手指日月星，以眼注视日月。春季烧山林猎捕走兽。向北方口出恶言。无缘无故，杀伤龟蛇。
就以上所列一百七十项之罪，司命之神按罪之大小，重罪夺其死，尚抵不过罪恶，就由子孙承当灾祸之报。利用恶势力或其他不正当手段，逼取别人的金银财宝。横取的人，灾祸抵消有余者，便由他的妻子家人担当。或以死丧之灾消祸，如侥幸不死，便有水灾，火难，盗抢，贼偷，遗失用具，疾病，官司，口角等报应，报应轻重，他恰好与横取他人钱财的值相等。逞贪或任性冤枉杀人。正是换刀兵之灾相报，难逃一死。夺取不义之财，就像吃有毒的肉脯充饥，饮有毒的酒解渴，不但不能暂时果腹，紧接著就丧失了性命。
念头动于善或恶，吉凶便已决定。
曾经为非作歹，以后觉醒改悔，勿以恶小而为，勿以善小不为，过而能改，善莫大焉；放下屠刀，立地成佛。并非古人之虚言。
下功夫从口讲，眼观，行动三样开始，凶人语恶，视恶，行恶，一日有三件恶，三年上天一定会降祸于他。为什么不勉励实行感应篇呢？
太上曰：祸福无门，惟人自召；善恶之报，如影随形。
是以天地有司过之神，依人所犯轻重，以夺人算。算减则贫耗，多逢忧患，人皆恶之，刑祸随之，吉庆避之，恶星灾之，算尽则死。
又有三台北斗神君，在人头上，录人罪恶，夺其纪算。又有三尸神，在人身中，每到庚申日，辄上诣天曹，言人罪过。月晦之日，灶神亦然。
凡人有过，大则夺纪，小则夺算。其过大小，有数百事，欲求长生者，先须避之。
是道则进，非道则退；不履邪径，不欺暗室；积德累功，慈心于物；忠孝友悌，正己化人；矜孤恤寡，敬老怀幼；昆虫草木，犹不可伤。宜悯人之凶，乐人之善，济人之急，救人之危。见人之得，如己之得；见人之失，如己之失。不彰人短，不炫己长，遏恶扬善，推多取少。受辱不怨，受宠若惊，施恩不求报，与人不追悔。
所谓善人，人皆敬之，天道佑之，福禄随之，众邪远之，神灵卫之，所作必成，神仙可冀。欲求天仙者，当立一千三百善。欲求地仙者，当立三百善。
苟或非义而动，背理而行；以恶为能，忍作残害；阴贼良善，暗侮君亲；慢其先生，叛其所事；诳诸无识，谤诸同学；虚诬诈伪，攻讦宗亲；刚强不仁，狠戾自用。
是非不当，向背乖宜；虐下取功，谄上希旨；受恩不感，念怨不休；轻蔑天民，扰乱国政；赏及非义，刑及无辜；杀人取财，倾人取位；诛降戮服，贬正排贤；凌孤逼寡，弃法受赂；以直为曲，以曲为直；入轻为重，见杀加怒；知过不改，知善不为；自罪引他，壅塞方术；讪谤圣贤，侵凌道德。
射飞逐走，发蛰惊栖；填穴覆巢，伤胎破卵；愿人有失，毁人成功；危人自安，减人自益；以恶易好，以私废公；窃人之能，蔽人之善；形人之丑，讦人之私；耗人货财，离人骨肉；侵人所爱，助人为非；逞志作威，辱人求胜；败人苗稼，破人婚姻。
苟富而骄，苟免无耻；认恩推过，嫁祸卖恶；沽买虚誉，包贮险心；挫人所长，护己所短；乘威迫胁，纵暴杀伤；无故剪裁，非礼烹宰；散弃五谷，劳扰众生；破人之家，取其财宝；决水放火，以害民居；紊乱规模，以败人功；损人器物，以穷人用。
见他荣贵，愿他流贬；见他富有，愿他破散；见他色美，起心私之；负他货财，愿他身死；干求不遂，便生咒恨；见他失便，便说他过；见他体相不具而笑之，见他才能可称而抑之。
埋蛊厌人，用药杀树；恚怒师傅，抵触父兄；强取强求，好侵好夺；掳掠致富，巧诈求迁；赏罚不平，逸乐过节；苛虐其下，恐吓于他，
怨天尤人，呵风骂雨；斗合争讼，妄逐朋党；用妻妾语，违父母训；得新忘故，口是心非；贪冒于财，欺罔其上；造作恶语，谗毁平人；毁人称直，骂神称正；弃顺效逆，背亲向疏；指天地以证鄙怀，引神明而鉴猥事。
施与后悔，假借不还；分外营求，力上施设；淫欲过度，心毒貌慈；秽食喂人，左道惑众；短尺狭度，轻秤小升；以伪杂真，采取奸利；压良为贱，谩蓦愚人；贪婪无厌，咒诅求直。
嗜酒悖乱，骨肉忿争；男不忠良，女不柔顺；不和其室，不敬其夫；每好矜夸，常行妒忌；无行于妻子，失礼于舅姑；轻慢先灵，违逆上命；作为无益，怀挟外心；自咒咒他，偏憎偏爱。
越井越灶，跳食跳人；损子堕胎，行多隐僻；晦腊歌舞，朔旦号怒；对北涕唾及溺，对灶吟咏及哭；又以灶火烧香，秽柴作食；夜起裸露，八节行刑；唾流星，指虹霓；辄指三光，久视日月；春月燎猎，对北恶骂；无故杀龟打蛇。
如是等罪，司命随其轻重，夺其纪算，算尽则死。死有余辜，乃殃及子孙。又诸横取人财者，乃计其妻子家口以当之，渐至死丧。若不死丧，则有水火盗贼、遗亡器物、疾病口舌诸事，以当妄取之值。又枉杀人者，是易刀兵而相杀也。取非义之财者，譬如漏脯救饥、鸩酒止渴，非不暂饱，死亦及之。
夫心起于善，善虽未为，而吉神已随之。或心起于恶，恶虽未为，而凶神已随之。其有曾行恶事，后自改悔，诸恶莫作，众善奉行，久久必获吉庆，所谓转祸为福也。
故吉人语善、视善、行善，一日有三善，三年天必降之福。凶人语恶、视恶、行恶，一日有三恶，三年天必降之祸。胡不勉而行之？
编辑本段
补遗
成书时间和作者
《太上感应篇》的成书时间和作者，自古迄今说法甚多。有人认为《太上感应篇》早在春秋时期就已出现，如清光绪年间许越身在《太上宝筏序》中说：“《感应篇》与《道德经》同出于道祖李伯阳手笔。”也有人认为其书汉代就有，毛金兰在清同治年间叙述道：“尝考洪楚产云：“《感应》一书，历汉而唐，自宋而明，敬奉已久。’”还有人认为其书成于魏晋，作者是葛洪或慕容皝。征诸史籍，这些说法或为市井侈谈，或为臆测之说，无法令人相信其真实性。
正史记载
最早著录《太上感应篇》的正史是《宋史》。《宋史·艺文志》记载：“李昌龄《感应篇》一卷”，许多人据此认定《太上感应篇》成书于宋代，作者是李昌龄，清朝人惠栋、俞樾都持此说。在宋代，至少有两位叫李昌龄的人，一是北宋初年做过右拾遗、字天锡的李昌龄，《宋史》卷287 有他的本传；一是南宋初年被称为“蜀士”或“汉嘉夹江隐者”的李昌龄。惠栋等人认为是李天锡，也就是说，《太上感应篇》成于北宋初年。当今的一些学者则认为是南宋的李昌龄，即该书成于南宋初年。事实上，这两种意见均失于考订，为史书所误，因为《宋史·艺文志》的记载是不准确的，无论是北宋初的还是南宋初的李昌龄都不曾作过《太上感应篇》。要弄清这一点，只要注意以下的史实就行了；一是北宋末年被宋徽宗赐封为虚静先生的正乙道第三十代天师张继先曾为《太上感应篇》作颂，其颂文讲：“人之一性，湛然圆寂。涉境对动，种种皆妄。一念失正，即是地狱。敬诵斯文，发立汗下。煨烬心火，驯服气马。既以自镜，且告来者。”这篇颂文收录在《道藏》中，题为《虚静天师颂》。二是《太上感应篇》在北宋末年已被收录在《政和万寿道藏》中，这部《道藏》在南宋淳熙年间被太乙宫全部抄录，孝宗赐名为《琼章宝藏》，后来太乙宫道士胡莹微曾在《琼章宝藏》中读过《太上感应篇》。以上两点表明，在南宋之前《太上感应篇》即已成书。三是《太上感应篇》的广泛流传是从南宋初年开始的，当时的官修和私修的目录之书也开始著录此书。而北宋的史籍中却寻不到《太上感应篇》的任何踪迹，如果此书真的成于北宋初年，以北宋统治者对道教典籍的重视及李天锡的地位，《感应篇》是不会没有影响的。这说明《太上感应篇》成书于北宋初年的可能性极小，甚至可以说是不存在的。因而可以得出这样的结论：《太上感应篇》成书于北宋末年，在南宋初年开始广为流传，其作者不详。
在《红楼梦》中提及
《红楼梦》中"懦小姐不问累金凤"一回中提到贾迎春翻阅《太上感应篇》，恰好准确点出了贾迎春的为人和性格。
编辑本段
社会意义
《太上感应篇》问世后，许多人只把它看作是劝善之书，强调它的社会功用，这是不全面的。《太上感应篇》重视行善去恶，目的在于求道，因而它首先是一部道书。这是我们需要指出的，否则就无法全面认识这部影响广泛的古籍。尽管如此，《太上感应篇》所竭力倡导的善行，竭力主张去除的恶行，诸如爱国爱民、敬长爱幼、慈心于物等等思想，都是中国传统美德的组成部分，经《太上感应篇》的提倡，就更加深入人心，对规范世人的行为是大有帮助的，这正是它的意义所在。
编辑本段
白话文
太上老君说：“人的祸福没有门路，完全是由自己招来。善有善报，恶有恶报。就像人影紧跟着形体一样，绝不差错。
所以天地之间，有专管过错的神明，按照犯罪的轻重，来削减年寿。（人活一百天叫一算，十二年叫一纪）。不但年寿被减，而且罚他贫困损耗。患难的事情纷至沓来，大家都厌恨他，刑罚祸害跟着而来。吉祥之事，没有他的份儿。凶煞恶煞使他受灾殃。到了年寿已减尽时，就是死期。
三台神君掌金玉，禄位，土田；北斗神君掌延生，注死，祸，福。他们在人的头上，记录人的罪恶，夺其纪算。又有三尸神在人的身体中，（上尸神彭倨，中尸神彭质，下尸神彭矫，）分别居于人脑，胸，腹部，每到庚申日（每六十天有一日）时常进见天曹，检举人的罪过。每月最后一天，灶神也会检举一家的罪过。罪过大的削减十二岁纪也，罪过小的削减百天。大小罪过，共有一百多种。想延年益寿的人，先要避免大小过错。
合乎道义的事，应勇往直前去做。修道者，对于正道，亦应遵而修之；不合道义的事，做不得，更应悬崖勒马而不为。修道者，对于邪道，应退而弗修。不走邪恶之路，不明瞒，不暗骗。力行好事，多积阳功阴德。发慈悲心，爱护生物。尽忠国家，孝顺父母，友爱兄弟姐妹。先端正自己，然后劝化他人，怜惜和救济孤寡无依靠的人。尊敬老人，爱恤他人的幼儿。昆虫草木，尚且不能伤害。别人有不吉利事，应怜悯他，高兴别人做好事。别人有急需时，慨然济助。别人有危险时，立刻救他。人我一体，他人的得失，等于自己的得失。不宣扬他人的缺点，不夸耀自己的优点。阻止恶事，表扬善事，把多的让给人，自己取少的。受人欺侮，不怨恨，受到宠爱，要看成像天上掉下来一般惊畏，并加紧积功德。给人恩惠，不求报答。施舍给人，没有后悔。
所谓善人，大家都尊敬他，上天会保佑他，应得福禄，不求自来。邪神凶星敬畏他，不敢相犯，众神之灵处处保护他，做任何事必定成功，可达成成神成仙的愿望。天仙者形神俱妙，与道合真，要做一千三百件善事。地仙不饥不渴，寒暑不侵。要做三百件善事。
如果对不正当的事动念头，违反道理做事，做了坏事，反说自己能干，忍心残杀人或物，暗中加害好人，背后欺瞒元首或双亲，对教师傲慢，对自己的职务不尽责，哄骗外行人，诽谤同学，以不实冤枉好人，以假充真骗人，挑剔同族亲戚。攻其阴私，气质刚暴无慈爱心，性情凶狠乖戾，一意孤行，不听善劝。以非为是，以是为非。亲近恶人歹事，远离善人好事。为争取功赏，不顾民间疾苦，为求得宠，不惜用尽欺巧方法拍马屁，去迎合上峰的意思。接受别人恩惠不感谢不报答，受别人欺辱，怀恨于心，念念不休。看不起百姓，不重视民情。不为国为民，反而违法乱搅。奖赏不义之人，弄罚无罪的人。谋财害命，用计谋使人丢官司，然后乘机取而代之。杀死投城降服的人，驱逐正人，排拒贤人。凌辱孤儿，逼迫寡妇。接受贿赂，不遵照法律处理事件，是非曲直不明辨，只因贿赂瞎了眼。轻罪判重弄。看到临死刑的人，不哀怜，反而嗔怒他。不知廉耻，丧失天良，自己的罪过，故意牵扯别人，把济世养生的技艺，保密不公开。对圣贤讥笑又诽谤，迫害有道德的人。射杀飞禽，赶捉走兽，掘挖蛰虫，吓惊栖鸟，毁损洞穴鸟巢，使虫鸟走兽无法居住，伤害怀孕的动物，弄破它们的蛋。希望别人有过失，怕别人成功，百般破坏，使别人陷于危险境地，以求得自己的安稳，扣减别人财物，增加自己利益，用自己不好的，换取别人好的，为了图谋私利，不惜妨害公益。偷取别人技能，如作品，设计图案，专利品等，掩蔽别人的优点，宣扬别人的丑事，指摘别人的阴私秘密，消耗或浪费别人的财物，搬弄是非，使人与至亲反目分离。侵夺别人心爱之物。帮助别人为非作歹，放纵意志，作威作福。侮辱他人以求自己胜利。损伤别人农作物，破坏人家的婚姻。取非财致富，不知行善反而骄奢，侥幸逃过刑罚或难关，竟还敢做出没廉耻的事。别人所做的恩德，硬说自己的功劳，自己有过犯，则推到别人身上。自己该受的灾祸，自己的罪恶，移嫁他人。不务实际，凭财势奸巧争得地位，奖赏等美名，包藏奸诈害人之心。挫折别人才能，使人不能舒展，掩饰自己短处，不肯认错，仗著威势，胁迫他人，顺己之所为。放纵暴戾心性，或纵容恶人杀伤人物生命。为了时髦而裁制衣着，为自己的口腹，宰杀动物烹煮来吃，把养人的谷物，任意抛弃不珍惜。劳役人民，扰害百姓。使人破产，乘机取他的财宝，破坏堤防或放起大火，造成别人家宅毁坏，生命死伤。别人的事业具有规模，故意弄乱它，使之前功尽弃不能成功。损坏别人的器具物品，使他无法使用。看到别人荣华贵显，希望他被降免。别人发财，希望他破产亡家。看到他人妻女貌美，便起了邪淫之心。欠人财物，希望他死，不必还债。非分的奢求，不能遂心，就咒骂怀恨他人。人家有不如意时，就议论他平日的过错。见外貌丑怪的人，不怜悯，反而讥笑，见人有才能，不称赞反而贬抑他。
暗地里埋下蛊毒，用邪术妖法魇魅人，用毒药杀伤花草树木。对老师怀恨，发怒，无礼之至。不孝双亲，不敬兄妹。取求之间诉诸强权，不讲情理法，喜欢用奸计暗取或恃强夺取。为求财富而掳人劫夺财物。不脚踏实地，以奸巧弄假的手段求得升迁。赏罚偏私，不公平，安逸享乐，放纵不节制。对部属佣人，刻薄残暴，虚张声势，使人害怕。不如意的事，一味怨尤。风雨不调顺，就诃责怒骂。搬弄是非，使人打斗诉讼，从中取利，盲目加入不法的盟帮，会，社，随声附和。采纳妻妾不合道理的话，违背父母的教训。喜新厌旧，口是心非，贪污钱财，欺瞒上司。捏造不利人的坏话，造谣毁谤平白无辜的人。毁坏别人的名誉和人格，自以为正直，污骂神明自以为公正。离弃顺天理的事，去效法逆天理的事，背离至亲骨肉，反而向外人献殷勤。存心不良，反叫天地做见证，做污秽事，请神明照察。施舍财物，后又懊悔，欠人财物不肯偿还。不守本分，妄想钻谋名利富贵。把精力都放在奢侈豪华布置。邪淫过分，纵欲不节。内心恶毒，外貌慈和。把变质脏腐的食物，拿给人吃。以妖法邪术迷惑大众。尺度不公，买入量长，卖出量短，秤升不平，卖出称轻，买入称重，以假货掺杂在真货内卖出。以不当正当方法获取利益。仗势恃财强迫清白人家操守贱业，欺骗愚笨的人。对名利财势，贪得无厌。对天地神祗咒诅，证明自己理直。嗜酒如命的人，容易做出违反德性的事。与家人怨忿争执不忍让，男人不忠实，不行善。女人不温柔和顺。丈夫不善待妻子，造成家庭失和，太太对丈夫不敬重。夫妻之间，说话往往夸张不实。并且时常起嫉妒疑忌之心。先生对妻子儿女有不得体的言行，媳妇对公公婆婆不孝敬。对去世的父母祖宗，安葬时违礼制或祭祀不虔诚。违背长上的教令。平日所作所为，尽是对个人社会国家无益的事，暗中怀有私心。心有怨恨，自咒又咒人，待人不公，偏袒自己喜欢的人，排斥自己讨厌的人。跨越水井或炉灶。跳过食物或人身。溺婴打胎。行为不能光明正大。月底年终歌舞，会误了正经事。每月初一及恨气恼，每天清晨怨而号哭，面向北方，擤鼻涕，吐痰，大小便。面向炉灶歌唱哭泣。用灶火点燃线香。用污秽不洁净之木柴烧饭菜，夜间起来赤身露体，一年八大节气：四立二分二至，施行刑罚。对流星吐口液，手指彩虹，常常以手指日月星，以眼注视日月。春季烧山林猎捕走兽。向北方口出恶言。无缘无故，杀伤龟蛇。
就以上所列一百七十项之罪，司命之神按罪之大小，重罪夺其死，尚抵不过罪恶，就由子孙承当灾祸之报。利用恶势力或其他不正当手段，逼取别人的金银财宝。横取的人，灾祸抵消有余者，便由他的妻子家人担当。或以死丧之灾消祸，如侥幸不死，便有水灾，火难，盗抢，贼偷，遗失用具，疾病，官司，口角等报应，报应轻重，他恰好与横取他人钱财的值相等。逞贪或任性冤枉杀人。正是换刀兵之灾相报，难逃一死。夺取不义之财，就像吃有毒的肉脯充饥，饮有毒的酒解渴，不但不能暂时果腹，紧接著就丧失了性命。
念头动于善或恶，吉凶便已决定。
曾经为非作歹，以后觉醒改悔，勿以恶小而为，勿以善小不为，过而能改，善莫大焉；放下屠刀，立地成佛。并非古人之虚言。
下功夫从口讲，眼观，行动三样开始，凶人语恶，视恶，行恶，一日有三件恶，三年上天一定会降祸于他。为什么不勉励实行感应篇呢？
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太公六韬
太公六韬-文韬 (2009-04-25 16:46:57)转载
标签： 杂谈 分类： 古典精选
《六韬》，又称《太公六韬》或《太公兵法》，是中国古代著名兵书。《隋书.经籍志》注云：“周文王师姜望撰。”姜望，又称吕望，字子牙（一说字尚），俗称姜太公、姜子牙，为西周开国功臣、齐国始祖。历史上，对于《六韬》的作者、成书年代及书的真伪争议颇多。宋代以来，基本否定该书为吕望所作，认为是汉以后人伪托。 1972年山东省临沂县银雀山西汉墓出土了一大批竹简，其中有《六韬》残简54枚，说明《六韬》在西汉前已流传于世，而非汉以后人伪托。当今学者大多认定《六韬》成书于战国时期。其理由是：《六韬》文辞浅近，与商周文字风格相去甚远，而与战国时期的《吴子》、《孙膑兵法》等相近。书中涉及骑兵作战的篇章很多，而骑兵诞生，是在战国赵武灵王实行“胡服骑射”之后。书中提到的一系列铁兵器，都是在战国时期才出现。另外，阴阳五行学说的形成也是战国时期的事。《六韬》成书于战国，当然就不是吕望所作，而是战国时人托其名撰成。
《六韬》通过周文王、武王与吕望对话的形式，论述治国、治军和指导战争的理论、原则，是一部具有重要价值的兵书，对后世产生了重大影响，受到历代兵家名将的重视，司马迁《史记.齐太公世家》称：“后世之言兵及周之阴权。皆宗太公为本谋。”北宋神宗元丰年间，《六韬》被列为《武经七书》之一，为武学必读之书。《六韬》在国外也有深远影响，16世纪传入日本，18世纪传入欧洲，现今已翻译成日、法、朝、越、英、俄等多种文字。
现存《六韬》共6卷60篇，近2万字。版本约有20多种，重要版本有银雀山竹简本、唐代敦煌写本、唐代魏徵编《群书治要本》、《武经七书》本、《四库全书》本等。本电子版以《续古逸丛书》影宋《五经七书》为底本，对底本上明显的错、衍、脱、误之处，则参照银雀山竹简本、敦煌写本、《五经七书讲义》、《五经七书汇解》、《五经七书直解》等进行校改，底本错讹用（ ）表示，校正的文字用[ ]表示。假借字和古体字一般随文用现代字替代，未替代的在注释中注明。
卷一 文韬
文师
文王将田【田，通“畋”，打猎】，史编布卜曰：“田于渭阳，将大得焉。非龙非螭，非虎非罴【pi二声 罴，熊的学名】，兆得公侯，天遗汝师，以之佐昌，施及三王。”文王曰：“兆致是乎？”史编曰：“编之太祖史畴，为禹占，得皋陶【gāo yáo是舜帝和夏朝初期的一位贤臣】，兆比于此。”
文王乃斋三日，乘田车，驾田马，田于渭阳，卒见太公坐茅以渔。
文王劳而问之曰：“子乐渔耶？”
太公曰：“君子乐得其志；小人乐得其事。今吾渔，甚有似也。”
文王曰：“何谓其有似也？”
太公曰：“钓有三权：禄等以权，死等以权，官等以权。夫钓以求得也，其情深，可以观大矣。”
文王曰：“愿闻其情。”
太公曰：“源深而水流，水流而鱼生之，情也。根深而木长，木长而实生之，情也。君子情同而亲合，亲合而事生之，情也。言语应对者，情之饰也。至情者，事之极也。今臣言至情不讳，君其恶之乎？”
文王曰：“惟仁人能受直谏，不恶至情。何为其然？”
太公曰：“缗【mín绳子 古代的计量单位这里指钓鱼绳】微饵明，小鱼食之；缗调饵香，中鱼食之；缗隆饵丰，大鱼食之。夫鱼食其饵乃牵其缗，人食其禄乃服其君。故以饵取鱼，鱼可杀；以禄取人，人可竭；以家取国，国可拔；以国取天下，天下可毕【毕：古时田猎用的网，此处意为取得】。呜呼！曼曼绵绵，其聚必散；嘿嘿昧昧【嘿嘿,同“默默”,寂然无声。昧昧,纯厚晦,不显露于外。】，其光必远。微哉！圣人之德，诱乎独见。乐哉！圣人之虑，各归其次，而立敛焉。”
文王曰：“立敛若何，而天下归之？”
太公曰：“天下非一人之天下，乃天下之天下也。同天下之利者则得天下，擅天下之利者则失天下。天有时，地有财，能与人共之者，仁也。仁之所在，天下归之。免人之死，解人之难，救人之患，济人之急者，德也。德之所在，天下归之。与人同忧同乐，同好同恶，义也。义之所在，天下赴之。凡人恶死而乐生，好德而归利，能生利者，道也。道之所在，天下归之。”
文王再拜曰：“允【允：诚然，信然】哉！敢不受天之诏命乎！”
乃载与俱归，立为师。
盈虚
文王问太公曰：“天下熙熙【纷扰杂乱的样子】，一盈一虚，一治一乱，所以然者何也？其君贤不肖不等乎？其天时变化自然乎？”
太公曰：“君不肖，则国危而民乱；君贤圣，则国安而民治。祸福在君，不在天时。”
文王曰：“古之圣贤，可得闻乎？”
太公曰：“昔者帝尧之王天下，上世所谓贤君也。”
文王曰：“其治如何？”
太公曰：“帝尧王天下之时，金银珠玉不饰，锦绣文绮不衣，奇怪珍异不视，玩好之器不宝，淫佚之乐不听，宫垣屋室不垩【垩è：可供粉刷用的白土。此处意为粉刷】，甍桷椽楹【甍（méng ）：屋脊。桷（jué），横排在屋梁上的方形木条。椽，椽子。楹，厅堂前部的大柱子】不斲【zhuó，古同‘斫’】，茅茨遍庭不剪。鹿裘御寒，布衣掩形，粝粱之饭，藜藿【藜藿（huò）：野生粗劣的菜蔬】之羹。不以役作之故，害民耕织之时，削心约志，从事乎无为。吏忠正奉法者尊其位，廉洁爱人者厚其禄。民有孝慈者爱敬之，尽力农桑者慰勉之。旌别淑德，表其门闾【闾lǘ：里巷的大门】。平心正节，以法度禁邪伪。所憎者有功必赏，所爱者有罪必罚。存养天下鳏寡孤独，赈赡祸亡之家。其自奉也甚薄，其赋役也甚寡。故万民富乐而无饥寒之色，百姓戴其君如日月，亲其君如父母。”
文王曰：“大哉！贤君之德矣。”
国务
文王问太公曰：“愿闻为国之大务。欲使主尊人安，为之奈何？”
太公曰：“爱民而已。”
文王曰：“爱民奈何？”
太公曰：“利而勿害，成而勿败，生而勿杀，与而勿夺，乐而勿苦，喜而勿怒。”
文王曰：“敢请释其故。”
太公曰：“民不失务则利之，农不失时则成之，省刑罚则生之，薄赋敛【敛：征收赋税】则与之，俭宫室台榭则乐之，吏清不苛扰则喜之，民失其务则害之，农失其时则败之，无罪而罚则杀之，重赋敛则夺之，多营宫室台榭以疲民力则苦之，吏浊苛扰则怒之。故善为国者，驭民如父母之爱子，如兄之爱弟，见其饥寒则为之忧，见其劳苦则为之悲，赏罚如加于身，赋敛如取于己，此爱民之道也。”
大礼
文王问太公曰：“君臣之礼如何？”
太公曰：“为上唯临【居高临下。引申为洞察下情】，为下唯沉【沉：深沉隐伏。引申为谦恭驯服】。临而无远【意为疏远民众】，沉而无隐【隐匿私情，不尽忠诚】。为上唯周，为下唯定。周则【周：周遍，普遍，意指普施恩德；则：意为效法】天也，定则地也。或天或地，大礼乃成。”
文王曰：“主位如何？”
太公曰：“安徐而静，柔节先定。善与而不争，虚心平志，待物以正。”
文王曰：“主听如何？”
太公曰：“勿妄而许，勿逆而拒。许之则失守，拒之则闭塞。高山仰之，不可极也。深渊度之，不可测也。神明之德，正静其极。”
文王曰：“主明如何？”
太公曰：“目贵明，耳贵聪，心贵智。以天下之目视，则无不见也。以天下之耳听，则无不闻也。以天下之心虑，则无不知也。辐辏【辐条内端集中于轴头。辏，同“凑”，会合，聚合】并进，则明不蔽矣。”
明传
文王寝疾，召太公望，太子发【姬发，武王】在侧。曰：“呜呼！天将弃予。周之社稷，将以属汝。今予欲师至道之言，以明传之子孙。”
太公曰：“王何所问？”
文王曰：“先圣之道，其所止，其所起，可得闻乎？”
太公曰：“见善而怠，时至而疑，知非而处，此三者，道之所止也。柔而静，恭而敬，强而弱，忍而刚，此四者，道之所起也。故义胜欲则昌，欲胜义则亡；敬胜怠【敬：不怠惰。怠：懈怠】则吉，怠胜敬则灭。”
六守
文王问太公曰：“君国主民者，其所以失者何也？”
太公曰：“不慎所与也。人君有六守【守，遵守，奉行】、三宝。”
文王曰：“六守何也？”
太公曰：“一曰仁，二曰义，三曰忠，四曰信，五曰勇，六曰谋，是谓六守。”
文王曰：“慎择六守者何？”
太公曰：“富之，而观其无犯。贵之，而观其无骄。付之，而观其无专。使之，而观其无隐。危之，而观其无恐。事之，而观其无穷。富之而不犯者，仁也。贵之而不骄者，义也。付之而不专者，忠也。使之而不隐者，信也。危之而不恐者，勇也。事之而不穷者，谋也。人君无以三宝借人，借人则君失其威。”
文王曰：“敢问三宝。”
太公曰：“大【重视、发展】农、大工、大商，谓之三宝。农一其乡，则谷足。工一其乡，则器足。商一其乡，则货足。三宝各安其处，民乃不虑。无乱其乡，无乱其族。臣无富于君，都无大于国。六守长则君昌，三宝完则国安。”
守土
文王问太公曰：“守土奈何？”
太公曰：“无疏其亲，无怠其众，抚其左右，御其四旁。无借人国柄，借人国柄，则失其权。无掘壑而附丘【引申为不要损下而益上】，无舍本而治末。日中必彗【曝晒】，操刀必割，执斧必伐。日中不彗，是谓失时。操刀不割，失利之期。执斧不伐，贼人将来。涓涓不塞，将为江河。荧荧不救，炎炎奈何。两叶【草木萌芽时的两片嫩叶】不去，将为斧柯。是故人君必从事于富，不富无以为仁，不施无以合亲。疏其亲则害，失其众则败。无借人利器，借人利器，则为人所害而不终于世。”
文王曰：“何谓仁义？”
太公曰：“敬其众，合其亲。敬其众则和，合其亲则喜，是谓仁义之纪。无使人夺汝威，因其明，顺其常。顺者，任之以德；逆者，绝之以力。敬之勿疑，天下和服。”
守国
文王问太公曰：“守国奈何？”
太公曰：“斋，将语君天地之经【常道，通理，一般规律】，四时所生，仁圣之道，民机之情。”
王即斋七日，北面再拜而问之。
太公曰：“天生四时，地生万物。天下有民，仁圣牧【治理，管理】之。故春道生，万物荣；夏道长，万物成；秋道敛，万物盈；冬道藏，万物寻【《武经七书直解》作“静”；隐藏不动的意思】。盈则藏，藏则复起，莫知所终，莫知所始。圣人配之，以为天地经纪。故天下治，仁圣藏；天下乱，仁圣昌。至道其然也。
仁圣之在天地间也，其宝固大矣。因其常而视之，则民安。夫民动而为机，机动而得失争矣。故发之以其阴【发，蕴育，发展。阴，暗中，秘密】，会之以其阳【会，际会、时机。阳，光明正大】，为之先倡，天下和之。极反其常，莫进而争，莫退而让。守国如此，与天下同光。”
上贤
文王问太公曰：“王人者，何上何下？何取何去？何禁何止？”
太公曰：“王人者，上贤，下不肖。取诚信，去诈伪。禁暴乱，止奢侈。故王人者有六贼、七害。”
文王曰：“愿闻其道。”
太公曰：“夫六贼者，
一曰臣有大作宫室池榭，游观倡乐者，伤王之德。
二曰民有不事农桑，任气【负气，任性，意气用事】游侠，犯历法禁，不从吏教者，伤王之化。
三曰臣有结朋党，蔽贤智，障主明者，伤王之权。
四曰士有抗志高节【高傲心志，标榜节操】，以为气势，外交诸侯，不重其主者，伤王之威。
五曰臣有轻爵位，贱有司，羞为上犯难者，伤功臣之劳。
六曰强宗侵夺，凌侮贫弱者，伤庶人之业。
七害者，
一曰无智略权谋，而以重赏尊爵之故，强勇轻战，侥幸于外【外，战场】，王者慎勿使为将。
二曰有名无实，出入异言，掩善扬恶，进退为巧，王者慎勿与谋。
三曰朴其身躬，恶其衣服，语无为以求名，言无欲以求利，此伪人也，王者慎勿近。
四曰奇其冠带，伟其衣服，博闻辩辞，虚论高议，以为容美，穷居静处，而诽时俗，此奸人也，王者慎勿宠
五曰谗佞苟得，以求官爵，果敢轻死，以贪禄秩，不图大事，得利而动，以高谈虚论悦于人主，王者慎勿使。
六曰为雕文刻镂，技巧华饰，而伤农事，王［者］必禁之。
七曰伪方异伎【伎，同技，指医卜星相与养生炼丹之类的技术】巫蛊左道，不祥之言，幻惑良民。
王者必止之。
故民不尽力，非吾民也。士不诚信，非吾士也。臣不忠谏，非吾臣也。吏不平洁爱人，非吾吏也，相不能富国强兵，调和阴阳，以安万乘之主，正群臣，定名实，明赏罚，乐万民，非吾相也。
夫王者之道，如龙首，高居而远望，深视而审听。示其形，隐其情。若天之高，不可极也。若渊之深，不可测也。故可怒而不怒，奸臣乃作；可杀而不杀，大贼乃发；兵势不行，敌国乃强。”
文王曰：“善哉！”
举贤
文王问太公曰：“君务举贤，而不能获其功，世乱愈甚，以至危亡者，何也？”
太公曰：“举贤而不用，是有举贤之名，而无用贤之实也。”
文王曰：“其失安在？”
太公曰：“其失在君好用世俗之所誉，而不得真贤也。”
文王曰：“何如？”
太公曰：“君以世俗之所誉者为贤，以世俗之所毁者为不肖，则多党者进，少党者退。若是则群邪比周【比周：串通勾结，结党营私】而蔽贤，忠臣死于无罪，奸臣以虚誉取爵位。是以世乱愈甚，则国不免于危亡。”
文王曰：“举贤奈何？”
太公曰：“将相分职，而各以官名举人，按名督实。选才考能，令实当其名，名当其实，则得举贤之道也。”
赏罚
文王问太公曰：“赏所以存劝，罚所以示惩。吾欲赏一以劝百，罚一以惩众，为之奈何？”
太公曰：“凡用赏者贵信，用罚者贵必。赏信罚必于耳目之所闻见，则不闻见者莫不阴化【暗中变化，潜移默化】矣。夫诚，畅于天地，通于神明，而况于人乎？”
兵道
武王问太公曰：“兵道何如？”
太公曰：“凡兵之道，莫过于一【事权专一，指挥统一的意思】。一者，能独往独来。黄帝曰：‘一者，阶于道【阶，阶梯，指逐步通向。道，规律，道理】，几于神【几，接近。神，神妙莫测】。’用之在于机，显之在于势，成之在于君。故圣王号兵为凶器，不得已而用之。今商王知存而不知亡，知乐而不知殃。夫存者非存，在于虑亡；乐者非乐，在于虑殃。今王已虑其源，岂忧其流乎？”
武王问曰：“两军相遇，彼不可来，此不可往，各设固备，未敢先发。我欲袭之，不得其利，为之奈何？”
太公曰：“外乱而内整，示饥而实饱，内精而外钝。一合一离，一聚一散。阴其谋，密其机，高其垒，伏其锐士，寂若无声，敌不知我所备。欲其西，袭其东。”
武王曰：“敌知我情，通我谋，为之奈何？”
太公曰：“兵胜之术，密察敌人之机而速乘其利，复疾击其不意。”
标签： 杂谈 分类： 古典精选
《六韬》，又称《太公六韬》或《太公兵法》，是中国古代著名兵书。《隋书.经籍志》注云：“周文王师姜望撰。”姜望，又称吕望，字子牙（一说字尚），俗称姜太公、姜子牙，为西周开国功臣、齐国始祖。历史上，对于《六韬》的作者、成书年代及书的真伪争议颇多。宋代以来，基本否定该书为吕望所作，认为是汉以后人伪托。 1972年山东省临沂县银雀山西汉墓出土了一大批竹简，其中有《六韬》残简54枚，说明《六韬》在西汉前已流传于世，而非汉以后人伪托。当今学者大多认定《六韬》成书于战国时期。其理由是：《六韬》文辞浅近，与商周文字风格相去甚远，而与战国时期的《吴子》、《孙膑兵法》等相近。书中涉及骑兵作战的篇章很多，而骑兵诞生，是在战国赵武灵王实行“胡服骑射”之后。书中提到的一系列铁兵器，都是在战国时期才出现。另外，阴阳五行学说的形成也是战国时期的事。《六韬》成书于战国，当然就不是吕望所作，而是战国时人托其名撰成。
《六韬》通过周文王、武王与吕望对话的形式，论述治国、治军和指导战争的理论、原则，是一部具有重要价值的兵书，对后世产生了重大影响，受到历代兵家名将的重视，司马迁《史记.齐太公世家》称：“后世之言兵及周之阴权。皆宗太公为本谋。”北宋神宗元丰年间，《六韬》被列为《武经七书》之一，为武学必读之书。《六韬》在国外也有深远影响，16世纪传入日本，18世纪传入欧洲，现今已翻译成日、法、朝、越、英、俄等多种文字。
现存《六韬》共6卷60篇，近2万字。版本约有20多种，重要版本有银雀山竹简本、唐代敦煌写本、唐代魏徵编《群书治要本》、《武经七书》本、《四库全书》本等。本电子版以《续古逸丛书》影宋《五经七书》为底本，对底本上明显的错、衍、脱、误之处，则参照银雀山竹简本、敦煌写本、《五经七书讲义》、《五经七书汇解》、《五经七书直解》等进行校改，底本错讹用（ ）表示，校正的文字用[ ]表示。假借字和古体字一般随文用现代字替代，未替代的在注释中注明。
卷一 文韬
文师
文王将田【田，通“畋”，打猎】，史编布卜曰：“田于渭阳，将大得焉。非龙非螭，非虎非罴【pi二声 罴，熊的学名】，兆得公侯，天遗汝师，以之佐昌，施及三王。”文王曰：“兆致是乎？”史编曰：“编之太祖史畴，为禹占，得皋陶【gāo yáo是舜帝和夏朝初期的一位贤臣】，兆比于此。”
文王乃斋三日，乘田车，驾田马，田于渭阳，卒见太公坐茅以渔。
文王劳而问之曰：“子乐渔耶？”
太公曰：“君子乐得其志；小人乐得其事。今吾渔，甚有似也。”
文王曰：“何谓其有似也？”
太公曰：“钓有三权：禄等以权，死等以权，官等以权。夫钓以求得也，其情深，可以观大矣。”
文王曰：“愿闻其情。”
太公曰：“源深而水流，水流而鱼生之，情也。根深而木长，木长而实生之，情也。君子情同而亲合，亲合而事生之，情也。言语应对者，情之饰也。至情者，事之极也。今臣言至情不讳，君其恶之乎？”
文王曰：“惟仁人能受直谏，不恶至情。何为其然？”
太公曰：“缗【mín绳子 古代的计量单位这里指钓鱼绳】微饵明，小鱼食之；缗调饵香，中鱼食之；缗隆饵丰，大鱼食之。夫鱼食其饵乃牵其缗，人食其禄乃服其君。故以饵取鱼，鱼可杀；以禄取人，人可竭；以家取国，国可拔；以国取天下，天下可毕【毕：古时田猎用的网，此处意为取得】。呜呼！曼曼绵绵，其聚必散；嘿嘿昧昧【嘿嘿,同“默默”,寂然无声。昧昧,纯厚晦,不显露于外。】，其光必远。微哉！圣人之德，诱乎独见。乐哉！圣人之虑，各归其次，而立敛焉。”
文王曰：“立敛若何，而天下归之？”
太公曰：“天下非一人之天下，乃天下之天下也。同天下之利者则得天下，擅天下之利者则失天下。天有时，地有财，能与人共之者，仁也。仁之所在，天下归之。免人之死，解人之难，救人之患，济人之急者，德也。德之所在，天下归之。与人同忧同乐，同好同恶，义也。义之所在，天下赴之。凡人恶死而乐生，好德而归利，能生利者，道也。道之所在，天下归之。”
文王再拜曰：“允【允：诚然，信然】哉！敢不受天之诏命乎！”
乃载与俱归，立为师。
盈虚
文王问太公曰：“天下熙熙【纷扰杂乱的样子】，一盈一虚，一治一乱，所以然者何也？其君贤不肖不等乎？其天时变化自然乎？”
太公曰：“君不肖，则国危而民乱；君贤圣，则国安而民治。祸福在君，不在天时。”
文王曰：“古之圣贤，可得闻乎？”
太公曰：“昔者帝尧之王天下，上世所谓贤君也。”
文王曰：“其治如何？”
太公曰：“帝尧王天下之时，金银珠玉不饰，锦绣文绮不衣，奇怪珍异不视，玩好之器不宝，淫佚之乐不听，宫垣屋室不垩【垩è：可供粉刷用的白土。此处意为粉刷】，甍桷椽楹【甍（méng ）：屋脊。桷（jué），横排在屋梁上的方形木条。椽，椽子。楹，厅堂前部的大柱子】不斲【zhuó，古同‘斫’】，茅茨遍庭不剪。鹿裘御寒，布衣掩形，粝粱之饭，藜藿【藜藿（huò）：野生粗劣的菜蔬】之羹。不以役作之故，害民耕织之时，削心约志，从事乎无为。吏忠正奉法者尊其位，廉洁爱人者厚其禄。民有孝慈者爱敬之，尽力农桑者慰勉之。旌别淑德，表其门闾【闾lǘ：里巷的大门】。平心正节，以法度禁邪伪。所憎者有功必赏，所爱者有罪必罚。存养天下鳏寡孤独，赈赡祸亡之家。其自奉也甚薄，其赋役也甚寡。故万民富乐而无饥寒之色，百姓戴其君如日月，亲其君如父母。”
文王曰：“大哉！贤君之德矣。”
国务
文王问太公曰：“愿闻为国之大务。欲使主尊人安，为之奈何？”
太公曰：“爱民而已。”
文王曰：“爱民奈何？”
太公曰：“利而勿害，成而勿败，生而勿杀，与而勿夺，乐而勿苦，喜而勿怒。”
文王曰：“敢请释其故。”
太公曰：“民不失务则利之，农不失时则成之，省刑罚则生之，薄赋敛【敛：征收赋税】则与之，俭宫室台榭则乐之，吏清不苛扰则喜之，民失其务则害之，农失其时则败之，无罪而罚则杀之，重赋敛则夺之，多营宫室台榭以疲民力则苦之，吏浊苛扰则怒之。故善为国者，驭民如父母之爱子，如兄之爱弟，见其饥寒则为之忧，见其劳苦则为之悲，赏罚如加于身，赋敛如取于己，此爱民之道也。”
大礼
文王问太公曰：“君臣之礼如何？”
太公曰：“为上唯临【居高临下。引申为洞察下情】，为下唯沉【沉：深沉隐伏。引申为谦恭驯服】。临而无远【意为疏远民众】，沉而无隐【隐匿私情，不尽忠诚】。为上唯周，为下唯定。周则【周：周遍，普遍，意指普施恩德；则：意为效法】天也，定则地也。或天或地，大礼乃成。”
文王曰：“主位如何？”
太公曰：“安徐而静，柔节先定。善与而不争，虚心平志，待物以正。”
文王曰：“主听如何？”
太公曰：“勿妄而许，勿逆而拒。许之则失守，拒之则闭塞。高山仰之，不可极也。深渊度之，不可测也。神明之德，正静其极。”
文王曰：“主明如何？”
太公曰：“目贵明，耳贵聪，心贵智。以天下之目视，则无不见也。以天下之耳听，则无不闻也。以天下之心虑，则无不知也。辐辏【辐条内端集中于轴头。辏，同“凑”，会合，聚合】并进，则明不蔽矣。”
明传
文王寝疾，召太公望，太子发【姬发，武王】在侧。曰：“呜呼！天将弃予。周之社稷，将以属汝。今予欲师至道之言，以明传之子孙。”
太公曰：“王何所问？”
文王曰：“先圣之道，其所止，其所起，可得闻乎？”
太公曰：“见善而怠，时至而疑，知非而处，此三者，道之所止也。柔而静，恭而敬，强而弱，忍而刚，此四者，道之所起也。故义胜欲则昌，欲胜义则亡；敬胜怠【敬：不怠惰。怠：懈怠】则吉，怠胜敬则灭。”
六守
文王问太公曰：“君国主民者，其所以失者何也？”
太公曰：“不慎所与也。人君有六守【守，遵守，奉行】、三宝。”
文王曰：“六守何也？”
太公曰：“一曰仁，二曰义，三曰忠，四曰信，五曰勇，六曰谋，是谓六守。”
文王曰：“慎择六守者何？”
太公曰：“富之，而观其无犯。贵之，而观其无骄。付之，而观其无专。使之，而观其无隐。危之，而观其无恐。事之，而观其无穷。富之而不犯者，仁也。贵之而不骄者，义也。付之而不专者，忠也。使之而不隐者，信也。危之而不恐者，勇也。事之而不穷者，谋也。人君无以三宝借人，借人则君失其威。”
文王曰：“敢问三宝。”
太公曰：“大【重视、发展】农、大工、大商，谓之三宝。农一其乡，则谷足。工一其乡，则器足。商一其乡，则货足。三宝各安其处，民乃不虑。无乱其乡，无乱其族。臣无富于君，都无大于国。六守长则君昌，三宝完则国安。”
守土
文王问太公曰：“守土奈何？”
太公曰：“无疏其亲，无怠其众，抚其左右，御其四旁。无借人国柄，借人国柄，则失其权。无掘壑而附丘【引申为不要损下而益上】，无舍本而治末。日中必彗【曝晒】，操刀必割，执斧必伐。日中不彗，是谓失时。操刀不割，失利之期。执斧不伐，贼人将来。涓涓不塞，将为江河。荧荧不救，炎炎奈何。两叶【草木萌芽时的两片嫩叶】不去，将为斧柯。是故人君必从事于富，不富无以为仁，不施无以合亲。疏其亲则害，失其众则败。无借人利器，借人利器，则为人所害而不终于世。”
文王曰：“何谓仁义？”
太公曰：“敬其众，合其亲。敬其众则和，合其亲则喜，是谓仁义之纪。无使人夺汝威，因其明，顺其常。顺者，任之以德；逆者，绝之以力。敬之勿疑，天下和服。”
守国
文王问太公曰：“守国奈何？”
太公曰：“斋，将语君天地之经【常道，通理，一般规律】，四时所生，仁圣之道，民机之情。”
王即斋七日，北面再拜而问之。
太公曰：“天生四时，地生万物。天下有民，仁圣牧【治理，管理】之。故春道生，万物荣；夏道长，万物成；秋道敛，万物盈；冬道藏，万物寻【《武经七书直解》作“静”；隐藏不动的意思】。盈则藏，藏则复起，莫知所终，莫知所始。圣人配之，以为天地经纪。故天下治，仁圣藏；天下乱，仁圣昌。至道其然也。
仁圣之在天地间也，其宝固大矣。因其常而视之，则民安。夫民动而为机，机动而得失争矣。故发之以其阴【发，蕴育，发展。阴，暗中，秘密】，会之以其阳【会，际会、时机。阳，光明正大】，为之先倡，天下和之。极反其常，莫进而争，莫退而让。守国如此，与天下同光。”
上贤
文王问太公曰：“王人者，何上何下？何取何去？何禁何止？”
太公曰：“王人者，上贤，下不肖。取诚信，去诈伪。禁暴乱，止奢侈。故王人者有六贼、七害。”
文王曰：“愿闻其道。”
太公曰：“夫六贼者，
一曰臣有大作宫室池榭，游观倡乐者，伤王之德。
二曰民有不事农桑，任气【负气，任性，意气用事】游侠，犯历法禁，不从吏教者，伤王之化。
三曰臣有结朋党，蔽贤智，障主明者，伤王之权。
四曰士有抗志高节【高傲心志，标榜节操】，以为气势，外交诸侯，不重其主者，伤王之威。
五曰臣有轻爵位，贱有司，羞为上犯难者，伤功臣之劳。
六曰强宗侵夺，凌侮贫弱者，伤庶人之业。
七害者，
一曰无智略权谋，而以重赏尊爵之故，强勇轻战，侥幸于外【外，战场】，王者慎勿使为将。
二曰有名无实，出入异言，掩善扬恶，进退为巧，王者慎勿与谋。
三曰朴其身躬，恶其衣服，语无为以求名，言无欲以求利，此伪人也，王者慎勿近。
四曰奇其冠带，伟其衣服，博闻辩辞，虚论高议，以为容美，穷居静处，而诽时俗，此奸人也，王者慎勿宠
五曰谗佞苟得，以求官爵，果敢轻死，以贪禄秩，不图大事，得利而动，以高谈虚论悦于人主，王者慎勿使。
六曰为雕文刻镂，技巧华饰，而伤农事，王［者］必禁之。
七曰伪方异伎【伎，同技，指医卜星相与养生炼丹之类的技术】巫蛊左道，不祥之言，幻惑良民。
王者必止之。
故民不尽力，非吾民也。士不诚信，非吾士也。臣不忠谏，非吾臣也。吏不平洁爱人，非吾吏也，相不能富国强兵，调和阴阳，以安万乘之主，正群臣，定名实，明赏罚，乐万民，非吾相也。
夫王者之道，如龙首，高居而远望，深视而审听。示其形，隐其情。若天之高，不可极也。若渊之深，不可测也。故可怒而不怒，奸臣乃作；可杀而不杀，大贼乃发；兵势不行，敌国乃强。”
文王曰：“善哉！”
举贤
文王问太公曰：“君务举贤，而不能获其功，世乱愈甚，以至危亡者，何也？”
太公曰：“举贤而不用，是有举贤之名，而无用贤之实也。”
文王曰：“其失安在？”
太公曰：“其失在君好用世俗之所誉，而不得真贤也。”
文王曰：“何如？”
太公曰：“君以世俗之所誉者为贤，以世俗之所毁者为不肖，则多党者进，少党者退。若是则群邪比周【比周：串通勾结，结党营私】而蔽贤，忠臣死于无罪，奸臣以虚誉取爵位。是以世乱愈甚，则国不免于危亡。”
文王曰：“举贤奈何？”
太公曰：“将相分职，而各以官名举人，按名督实。选才考能，令实当其名，名当其实，则得举贤之道也。”
赏罚
文王问太公曰：“赏所以存劝，罚所以示惩。吾欲赏一以劝百，罚一以惩众，为之奈何？”
太公曰：“凡用赏者贵信，用罚者贵必。赏信罚必于耳目之所闻见，则不闻见者莫不阴化【暗中变化，潜移默化】矣。夫诚，畅于天地，通于神明，而况于人乎？”
兵道
武王问太公曰：“兵道何如？”
太公曰：“凡兵之道，莫过于一【事权专一，指挥统一的意思】。一者，能独往独来。黄帝曰：‘一者，阶于道【阶，阶梯，指逐步通向。道，规律，道理】，几于神【几，接近。神，神妙莫测】。’用之在于机，显之在于势，成之在于君。故圣王号兵为凶器，不得已而用之。今商王知存而不知亡，知乐而不知殃。夫存者非存，在于虑亡；乐者非乐，在于虑殃。今王已虑其源，岂忧其流乎？”
武王问曰：“两军相遇，彼不可来，此不可往，各设固备，未敢先发。我欲袭之，不得其利，为之奈何？”
太公曰：“外乱而内整，示饥而实饱，内精而外钝。一合一离，一聚一散。阴其谋，密其机，高其垒，伏其锐士，寂若无声，敌不知我所备。欲其西，袭其东。”
武王曰：“敌知我情，通我谋，为之奈何？”
太公曰：“兵胜之术，密察敌人之机而速乘其利，复疾击其不意。”
Saturday, January 29, 2011
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