tag:blogger.com,1999:blog-48017039335853563692024-03-13T03:56:41.398-07:00中華五千年神傳文化Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comBlogger607125tag:blogger.com,1999:blog-4801703933585356369.post-84810246548303891962016-10-05T05:46:00.004-07:002016-10-05T05:46:56.083-07:00【千古英雄人物】韓信(1) 胸懷大志<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;">五千年輝煌神傳文化之千古英雄人物。</span></div>
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他創造了一個歷史,五年之內結束了秦朝末年天下群雄逐鹿的混亂局面,中原大地再次統一。漢得天下,皆他之功。</div>
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他成就了一段神話,戰必勝、攻必克,千古無二的霸王項羽亦是其手下敗將。</div>
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他乃歷史上多少年不遇的大根器之人,懷王霸之志,忍胯下之辱,無故加之而不怒,完美詮釋<a href="http://www.epochtimes.com/b5/tag/%e5%a4%a7%e5%bf%8d%e4%b9%8b%e5%bf%83.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">大忍之心</a>。</div>
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觀其用兵布局,已至聖界仙境,如天馬行空,一氣呵成,皆從天而下,又舉重若輕。其用兵之神,史上無出其右者;不世才華,令人歎為觀止。他指揮的戰爭均為中華歷史上史詩般天成之作,出神入化的指揮藝術和經緯天下的軍事謀略垂馨千祀。</div>
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<a href="http://www.epochtimes.com/b5/tag/%e9%9f%93%e4%bf%a1.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">韓信</a>,史稱「國士無雙,兵仙戰神」。</div>
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<a href="http://www.epochtimes.com/b5/tag/%e9%9f%93%e4%bf%a1.html" style="background: none 0px 0px repeat scroll rgb(255, 255, 255); border: 0px none; box-sizing: border-box; color: black; font-family: PMingLiu; font-size: 14px; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">韓信</a><span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">彩像。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;"><br /></span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第一章 胸懷大志 避世用晦</strong></div>
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韓信,江蘇淮陰人,出生時家道業已中落,因此沒有關於他家世的詳細記載,只知道他少年時期與母親相依為命,生活清貧。但他家中收藏兵書和寶劍,韓信從小就有機會接觸很多兵書,也受到良好的教育。從這些方面推論,「韓信乃韓國之後」(明李廷機著《鑑略‧秦記》),韓信祖上是貴族。</div>
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母親去世後,韓信的生活更加艱難,常常無飯可吃。因為貧困,他飽受別人的白眼和欺辱,也受到過他人的施捨。歷史上許多成語典故都和韓信的這段經歷有關,比如:昌亭之客、晨炊蓐食、胯下之辱、一飯千金、能屈能伸,等等。</div>
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南昌亭亭長看韓信非等閒之輩,眼下雖然貧困,日後必出人頭地,所以對他很是照顧,經常讓韓信去他家吃飯,時間一長,亭長妻子心生嫌惡,想出了晨炊蓐食的辦法把韓信趕走。她提前讓家人吃完早飯,鍋碗瓢盆也都收拾得乾乾淨淨。韓信像往常一樣來到亭長家時,等待他的是空空如也的飯桌,連殘羹剩飯也沒留下。韓信一看就明白了,扭頭就走,從此再沒有去過亭長家。後來由此演變出來兩個成語:昌亭之客、昌亭旅食。</div>
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韓信讀書之餘,有時到河邊垂釣。有位洗衣服的老嫗,後人稱為漂母,很同情他,時常把自己的食物分給他。韓信心裡非常感激,發誓將來要報答她的恩情。後來韓信衣錦還鄉,果然贈給漂母千金以酬謝她當年的幫助。「一飯千金」的成語由此而來,意思是受人滴水之恩,以湧泉相報。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">明謝時臣所繪《四傑四景圖》之《王孫一飯圖》軸,絹本,淡設色水墨,(日)靜嘉堂文庫藏。此畫表現韓信受漂母施飯的故事。</span></div>
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歷史上對韓信的第一篇記載是《史記》中的《<a href="http://www.epochtimes.com/b5/tag/%e6%b7%ae%e9%99%b0%e4%be%af.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">淮陰侯</a>列傳》,說韓信少年時代是個無所事事之人。其實韓信胸有囊括四海、席捲宇內之志。清朝漢學家王鳴盛在《十七史商榷》卷五中說:「(韓信)寄食受辱時,揣摩已久,其連百萬之眾,戰必勝,攻必取,皆本於平日學問。」從他不僅熟讀兵書,而且涉獵廣泛,諸如天文地理、規章法度及軍事常識等等無一不精,對百里奚佐秦稱霸等歷史典故也耳熟能詳,還著兵書、修訂軍中律令等,說明他博覽群書、學識豐富,並非遊手好閒之人。</div>
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另一件事也反映了韓信少年時就胸懷大志。十五六歲時,韓信母親過世。雖然家中貧困,他還是挑了一塊寬敞高地將母親埋葬,墓地周圍足以安置萬戶人家居住。這表示韓信當年就相信自己將來可以官封萬戶侯。</div>
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韓信未成名時還有一件很出名的事件是胯下受辱。當時韓信雖然衣食無著,但志存高遠,經常隨身佩帶一把寶劍。淮陰城裡一個屠夫的兒子,是個無賴,想羞辱韓信,就在鬧市中擋住韓信的去路,說:你佩帶寶劍幹什麼?帶著寶劍你敢殺人嗎?敢殺人就把我的腦袋砍下來。不敢殺人的話就從我的胯下鑽過去。面對這突然其來的挑釁,韓信毫無懼意直視對方許久,最終仍神色坦然俯身從無賴的胯下鑽了過去。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">清任伯年繪《韓信胯下受辱圖》。</span></div>
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一代文學宗師<a href="http://www.epochtimes.com/b5/tag/%e8%98%87%e8%bb%be.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">蘇軾</a>在《<a href="http://www.epochtimes.com/b5/tag/%e6%b7%ae%e9%99%b0%e4%be%af.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">淮陰侯</a>廟記》中描述了韓信少年時代不惜「辱身污節」以「蓄英雄之壯圖」的境界:「應龍之所以為神者,以其善變化而能屈伸也。夏則天飛,效其靈也;冬則泥蟠,避其害也……將軍乃辱身汙節,避世用晦,志在鵲起豹變。食全楚之租,故受饋於漂母;抱霸王之略,蓄英雄之壯圖。志輕六合,氣蓋萬夫,故忍恥胯下。」</div>
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能坦然受辱的人分為兩種,一種是意志消沉、苟且偷安之人,即所謂的「膽怯」者;另一種是志向遠大、能屈能伸、忍辱負重之人,即真正的明智之人。「古之所謂豪傑之士,必有過人之節,人情有所不能忍者。匹夫見辱,拔劍而起,挺身而鬥,此不足為勇也;天下大勇者,卒然臨之而不驚,無故加之而不怒,此其所挾持者甚大,而其志甚遠也。」<a href="http://www.epochtimes.com/b5/tag/%e8%98%87%e8%bb%be.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">蘇軾</a>在《留侯論》中的這段話是韓信甘受胯下之辱的完美注釋。</div>
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人們認為韓信忍胯下之辱是偉人之舉,淮陰人特地在當年的地方修了一座「胯下橋」,藉以紀念韓信志存高遠、不與小人一般見識的大度胸懷。#</div>
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五千年輝煌神傳文化之<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄</a>人物研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-56249512745462811112016-10-05T05:38:00.002-07:002016-10-05T05:38:35.389-07:00【千古英雄人物】秦始皇(6) 「焚書坑儒」真相<div class="separator" style="clear: both; text-align: center;">
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後世很多人一提及<a href="http://www.epochtimes.com/b5/tag/%e7%a7%a6%e5%a7%8b%e7%9a%87.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">秦始皇</a>,便想到「<a href="http://www.epochtimes.com/b5/tag/%e7%84%9a%e6%9b%b8%e5%9d%91%e5%84%92.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">焚書坑儒</a>」,並將其當作<a href="http://www.epochtimes.com/b5/tag/%e7%a7%a6%e5%a7%8b%e7%9a%87.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">秦始皇</a>殘暴,毀壞歷史、文化之所謂依據,不知真正準確史實。為正視聽,還原歷史真貌,本節將細述「焚書坑儒」史實、原委及意義。</div>
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「<a href="http://www.epochtimes.com/b5/tag/%e7%84%9a%e6%9b%b8%e5%9d%91%e5%84%92.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">焚書坑儒</a>」實是秦始皇滅六國後為統一思想、保護神傳正統文化、正道修煉而採取之兩項重大措施。如本文第一章所述,春秋戰國時,神安排道、儒初傳,因相生相剋之理,必然出現魚目混珠、正邪同在的局面。在世間就是後世所稱「諸子百家」之時代。此時諸侯紛爭,戰亂不斷,思想文化卻是空前活躍,各種思想流派、學術團體紛紛出世。僅從學派來講,就有所謂「九流十家」。其中有神派遣的開啟文化、豐富人類思想內涵者,亦有人世間極力破壞<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>者,良莠混雜,真假難辨。</div>
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秦始皇雖然武力征服了六國,仁慈所致,並未趕盡殺絕,六國中妄圖恢復過去勢力者大有人在。利用思想、文化干擾,欺詐、行騙、詆毀新政、干擾正道,以至復辟,則是秦始皇面臨之嚴峻考驗。保護正統文化、統一原六國民眾文化規範勢在必行。</div>
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秦始皇從二十六年(公元前221年)建立統一政權開始,到實施所謂焚書之秦始皇三十四年(公元前213年)的八年間,從六國宮廷和民間蒐集了大量古典文獻。同時徵聘七十多位學者,授以博士之官。召集兩千餘學生於博士官之下,命為諸生。對古典文化清理甄別,去偽存真,保護正統文化。</div>
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秦始皇說:「吾前收天下書,不中用者盡去之,悉召文學方術士甚眾,欲以興太平⋯⋯」秦始皇對諸位博士優禮備加,「尊賜之甚厚」(《史記‧秦始皇本紀》)。</div>
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始皇三十四年(公元前213年),在咸陽宮一次宴會上,博士淳于越提出廢郡縣,立分封,認為「事不師古而能長久者,非所聞也」。這是讓始皇回復六國之古,借古諷今,詆譭秦始皇新政。</div>
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始皇命群臣議論,丞相李斯謬其說,絀其詞,上書皇帝曰:「古者天下散亂,莫之能一,是以諸侯並作,語皆道古以害今,飾虛言以亂實,人善其所私學,以非上之所建立。今皇帝並有天下,別黑白而定一尊。私學而相與非法教,人聞令下,則各以其學議之,入則心非,出則巷議,誇主以為名,異取以為高,率群下以造謗。如此弗禁,則主勢降乎上,黨與成乎下。禁之便。臣請史官非秦記皆燒之。非博士官所職,天下敢有藏詩、書、百家語者,悉詣守、尉雜燒之。有敢偶語詩書者棄市。以古非今者族。吏見知不舉者與同罪。令下三十日不燒,黥為城旦。所不去者,醫藥卜筮種樹之書。若欲有學法令,以吏為師。」(《史記‧秦始皇本紀》)秦始皇接受了這一建議。</div>
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從李斯上書可知,當時秦國所有書籍,包括明令燒燬者,在朝廷中都留有完整備份。宋代朱熹也云:秦焚書也只是教天下焚之,他朝廷依舊留得;如說「非秦記及博士所掌者,盡焚之」,則六經之類,他依舊留得,但天下人無有。若想查詢、研學,政府及博士手中都留有完整檔存。</div>
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所焚之書包括兩部分:統一前列國史記及百姓私藏《詩》、《書》與百家語。至於秦國史書、博士官珍藏圖書與百姓家藏醫藥、卜筮、種樹等技藝之書,則不在此列。所禁書籍都務必在三十天以內上交處所官府焚燬。為此還制定了一系列法律,如偶語《詩》、《書》者棄市,以古非今者族,吏見知不舉者同罪,令下三十日不燒黥為城旦等。</div>
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中華舞台乃一朝天子,一朝文化,一朝眾生。秦始皇建立大秦皇朝,改天換地, 必然帶來全新文化。</div>
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而「諸子百家」中之莠垢被一些別有用心之方士、術士及六國貴族故臣等用作復辟六國、擾亂新政、干擾人正念之工具。秦始皇焚掉諸子百家莠垢,保護了正統文化。</div>
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秦始皇焚書後一年,又發生後世所謂之「坑儒」。這兩個事件,看似不同,卻有聯繫,依然要歸結到當時一些所謂「儒生」。這幫「術士、方士、腐儒」並非僅宣傳某種思想,他們所作所為是權力訴求,為恢復其舊國勢力。當他們「入則心非,出則巷議」時,並未遭到坑殺。可見秦始皇當時只是禁止其言論,而未採取行動。直到這些術士、方士及腐儒們被證實以方術行騙,並詆譭新政,才惹得始皇大怒,將那四百六十七個「術士、方士及腐儒」坑在咸陽。</div>
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事件由兩個方士畏罪逃亡引起。秦始皇不僅自己修煉、養生,對方術和方術之士也十分尊重,常和他們一起討論神仙、真人、長生修煉之理。一些方士、術士,如侯生、盧生之徒,打著為秦始皇採藥煉丹、尋覓仙方為名,揮霍錢財,屢次行騙。秦法規定:「不得兼方,不驗,輒死。」侯生、盧生見騙術敗露,密謀逃亡。逃亡之前,《史記》中記載,侯生、盧生非議始皇,諸如:「始皇為人⋯⋯專任獄吏,獄吏得親幸。博士雖七十人,特備員弗用」、「上樂以刑殺為威」,詆譭、謾罵秦始皇。</div>
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始皇知道後大怒:「盧生等吾尊賜之甚厚,今乃誹謗我,以重吾不德也。諸生在咸陽者,吾使人廉問,或為訞言以亂黔首。」於是使御史悉案問諸生,諸生傳相告引,乃自除犯禁者四百六十餘人,皆阬之咸陽,使天下知之,以懲後。(《史記‧秦始皇本紀》)</div>
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修煉歸真乃人生目的,以方術騙人,使人對修煉回天失去信心,是對人之最惡毒最根本的傷害,天理不容。秦始皇嚴厲懲罰以方術騙人行詐之術士、腐儒,「以懲後」,是為了警戒世人,亦是在保護人之根本。</div>
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此一事件,後世往往和「焚書」並列,合稱為「焚書坑儒」。究其原委,「坑儒」,就是對騙人、騙財、擾亂新政等術士、方士及腐儒之一次清除。漢代王充對「坑儒」有如下看法:「坑儒士,起自諸生為妖言」。秦始皇「焚書坑儒」清理了百家紛擾造成之思想文化莠垢,清理了一批騙人行詐之術士腐儒,讓正統文化得以流傳於後世而綿延不絕,大功不可歿也!</div>
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神創造了人類,也讓神下世講道、傳法、度人,傳給人類各種文化,如軍事、兵法、音樂、醫學、藝術,及各種技術、工藝等等,也安排了如何保護這些文化。非只秦始皇果斷清理污垢,後世明君、賢王也都如此。這是歷史之必然。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">十三、完成使命,退出舞台</strong></div>
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統一天下,為人間正道掃除屏障、奠定千秋大業,秦始皇完成本朝使命,至此已屆圓滿退出歷史舞台之時。中華<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>等著翻開新篇章,確立外儒內道之正統地位,一代新天國眾生正等待來神州大地結緣,演繹新一朝文化。</div>
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民間早有預言說:「三十六年,熒惑守心。有墜星下東郡,至地為石,黔首或刻其石曰:始皇帝死而地分。」(《史記‧秦始皇本紀》)</div>
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秦始皇仙逝於三十八年七月(公元前209年)第五次東巡途中。三年後,秦朝結束。而後, 風雲又起,戰火再燃,楚漢相爭,群雄並立,下一台歷史大戲以中華兵聖韓信迎戰一向英勇無敵之西楚霸王項羽而掀開帷幕。</div>
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秦始皇以風捲殘雲之勢,結束春秋戰國五百年爭戰,一統中國。這一段歷史表面錯綜複雜,紛紜無序,其實都是神之有序安排。</div>
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神也利用這段歷史教導世人如何主持正義、敬天尊道、處理紛爭,並告訴人們:天意不可違!天下統一是天意,試圖阻止、破壞神安排者,必敗、必受罰。修身歸真是神給人之文化和希望,試圖毀壞此一希望者,必受罰。</div>
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秦始皇順天時、應地利、符人和,治百亂於一瞬,為華夏千古保正道、固良基,是雄才大略、胸襟非凡之<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e4%b8%80%e5%b8%9d.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古一帝</a>,其仁慈寬容、待人以誠,遠超一般帝王。</div>
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秦始皇滅六國、改體制、築宮陵、建長城、修水道,雖然合天意、利文化、福萬代,卻不免觸動很多世人之利益。自然會有人因亡國之恨,或因私利之怨,而利用一切藉口歪曲事實,甚至編造故事、寫書詆譭,污蔑、咒罵他。後世有些人,或因不明真相,或需借古諷今,往往又會重複那些歪曲、誹謗之詞。久之,「秦始皇」在有些後人眼裡遂成「暴君」之代名詞,「焚書坑儒」亦成了「毀壞歷史、文化」之代名詞。實非真史實也。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">結語 <a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e4%b8%80%e5%b8%9d.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古一帝</a> 萬世豐碑</strong></div>
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世人看歷史,往往忽視歷史是創世主及不同層次神所安排的,並非人類所創造這一根本事實。成敗興衰,皆有因緣!</div>
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秦始皇應運而生,一統天下,帶來一天朝眾生與神州結緣,並為人間正道洪傳清理環境、奠定基礎。</div>
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秦始皇治百亂於一瞬,結束幾百年之戰亂,「兵征天下,王者治國」,立大秦之一統江山,創神州第一「皇權」。秦始皇一統天下後,並未馬放南山、兵器入庫,而是繼續南征北討。融百越、開疆土、阻匈奴、建長城,保護、光大中華神傳文化;廢分封、置郡縣,築百世皇朝之基石;行同倫、書同文,修千年文化之體制。以吏為師,以法為教,整治民風,教化眾生;封禪敬天;身體力行,洪揚修煉。焚諸子百家之莠垢、坑騙人欺世之術士;將春秋戰國百廢待興、百業待舉之山河收拾得整整齊齊。</div>
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秦始皇雄才大略,在歷史上創下了無數第一,樹下無數豐碑。「千古一帝」稱號,當之無愧。</div>
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仁也罷,暴也罷,始皇帝風捲殘雲掃六合,震古爍今。成也罷,敗也罷,始皇帝入海求仙尋長生,流傳古今。自古多少事,盡在安排中!#</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">主要參考文獻:</strong></div>
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李耳,《道德經》,春秋<br style="box-sizing: border-box;" />左丘明,《左傳》,春秋<br style="box-sizing: border-box;" />司馬遷,《史記‧秦始皇本紀》,漢<br style="box-sizing: border-box;" />馮夢龍,《新列國誌》,明<br style="box-sizing: border-box;" />蔡元放,《東周列國誌》,清<br style="box-sizing: border-box;" />司馬遷,《史記‧封禪書》,漢<br style="box-sizing: border-box;" />范曄,《後漢書‧班彪傳》,南朝<br style="box-sizing: border-box;" />作者不詳,《詩‧小雅‧北山》,先秦<br style="box-sizing: border-box;" />王嘉,《拾遺記》,晉<br style="box-sizing: border-box;" />劉向,《列仙傳》,漢<br style="box-sizing: border-box;" />皇甫謐,《高士傳》,晉<br style="box-sizing: border-box;" />李天騭,《榮成縣誌》,清<br style="box-sizing: border-box;" />伏琛,《三齊略記》,晉</div>
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五千年輝煌神傳文化之《<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84%e4%ba%ba%e7%89%a9.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄人物</a>》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-18697368782153155812016-10-01T08:00:00.003-07:002016-10-01T08:00:34.135-07:00【千古英雄人物】秦始皇(5) 敬天信神<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;">泰山的碑碣石刻。</span></div>
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<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">九、封禪祭天,<a href="http://www.epochtimes.com/b5/tag/%e6%95%ac%e5%a4%a9%e4%bf%a1%e7%a5%9e.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">敬天信神</a></strong></div>
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秦始皇五次東巡,在最後一次東巡中歸天。秦始皇封禪祭祀,<a href="http://www.epochtimes.com/b5/tag/%e6%95%ac%e5%a4%a9%e4%bf%a1%e7%a5%9e.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">敬天信神</a>。</div>
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封禪是古代帝王祭告天地的一種儀式。《史記‧封禪書》《論衡》和《韓詩外傳》等典籍均記載了自炎帝以來七十二王封泰山的事實,伏羲、神農、炎帝、黃帝、顓頊、帝嚳、堯、舜、禹、湯、周成王等, 都曾到<a href="http://www.epochtimes.com/b5/tag/%e6%b3%b0%e5%b1%b1%e5%b0%81%e7%a6%aa.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">泰山封禪</a>。史載黃帝曾至泰山封禪。在大戰蚩尤於涿鹿之前,黃帝也是選在泰山腳下,大聚眾神。《史記‧封禪書》說,「每世之隆,則封禪答焉,及衰而息」。帝王當政期間要功勳卓著,使得天下太平、民生安康才可封禪、向天報功。</div>
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秦始皇二十八年(公元前219年),率領文武大臣及儒生博士七十人,到泰山舉行隆重的封禪大典。「封」,指築土壇祭天;「禪」,指祭地,即在泰山下小山之平地上祭地。並刻石(泰山刻石)立碑:<br style="box-sizing: border-box;" />皇帝臨位,作制明法,臣下修飭。二十有六年,初併天下,罔不賓服。親巡遠方黎民,登茲泰山,周覽東極。從臣思跡,本原事業,祗誦功德。治道運行,諸產得宜,皆有法式。大義休明,垂於後世,順承勿革。皇帝躬聖,既平天下,不懈於治。夙興夜寐,建設長利,專隆教誨。訓經宣達,遠近畢理,咸承聖志。貴賤分明,男女禮順,慎遵職事。昭隔內外,靡不清淨,施於後嗣。化及無窮,遵奉遺詔,永承重戒。</div>
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秦始皇出巡,曾於九疑山(又名蒼梧山,在今湖南寧遠縣南)對虞舜行遙望而祭之禮,相傳虞舜死後葬於此山。秦始皇還登上會稽山(在今浙江省中部紹興、嵊縣、諸暨、東陽間),相傳大禹當年在這裡大會諸侯,始名「會稽」。秦始皇登此山以望南海,故又名「秦望山」。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">十、巡視天下,刻石頌德</strong></div>
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秦始皇二十八年東巡(公元前219年),《史記‧秦始皇本紀》載:「南登琅邪,大樂之,留三月。乃徙黔首三萬戶琅邪台下,復十二歲。作琅邪台,立石刻(琅邪刻石),頌秦德,明得意。」曰:</div>
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維二十八年,皇帝作始。端平法度,萬物之紀。以明人事,合同父子。聖智仁義,顯白道理。東撫東土,以省卒士。事已大畢,乃臨於海。皇帝之功,勸勞本事。上農除末,黔首是富。普天之下,摶心揖志。器械一量,同書文字。日月所照,舟輿所載。皆終其命,莫不得意。應時動事,是維皇帝。匡飭異俗,陵水經地。憂恤黔首,朝夕不懈。除疑定法,咸知所辟。方伯分職,諸治經易。舉錯必當,莫不如畫。皇帝之明,臨察四方。尊卑貴賤,不逾次行。姦邪不容,皆務貞良。細大盡力,莫敢怠荒。遠邇辟隱,專務肅莊。端直敦忠,事業有常。皇帝之德,存定四極。誅亂除害,興利致福。節事以時,諸產繁殖。黔首安寧,不用兵革。六親相保,終無寇賊。歡欣奉教,盡知法式。六合之內,皇帝之土。西涉流沙,南盡北戶。東有東海,北過大夏。人跡所至,無不臣者。功蓋五帝,澤及牛馬。莫不受德,各安其宇。維秦王兼有天下,立名為皇帝,乃撫東土,至於琅邪。列侯武城侯王離、列侯通武侯王賁、倫侯建成侯趙亥、倫侯昌武侯成、倫侯武信侯馮毋擇、丞相隗林、丞相王綰、卿李斯、卿王戊、五大夫趙嬰、五大夫楊樛從,與議於海上。曰:古之帝者,地不過千里,諸侯各守其封域,或朝或否,相侵暴亂,殘伐不止,猶刻金石,以自為紀。古之五帝三王,知教不同,法度不明,假威鬼神,以欺遠方,實不稱名,故不久長。其身未歿,諸侯倍叛,法令不行。今皇帝併一海內,以為郡縣,天下和平。昭明宗廟,體道行德,尊號大成。群臣相與誦皇帝功德,刻於金石,以為表經。</div>
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其大意為:二十八年,皇帝登基。端正法度,整治萬物綱紀。彰明人事之理,老幼皆適。聖智仁義,宣明道理。親撫東土,慰勞兵士。諸事完畢,巡行濱海。皇帝之功,操勞根本大事。重農抑商,百姓始富。普天之下,眾志成城。統一度量,書字同文。日月照耀之處,車船所到之地,無不遵奉皇命,人人得志滿意。順時行事,惟有皇帝。整惡治俗,跋山涉水。憐惜百姓,日夜不息。除疑定法,人人守紀。欽定各級職位,自負其則治理。舉措得當,整齊劃一。皇帝聖明,視察四方。無論尊卑貴賤,不得違越規章。姦邪不容,務求貞良。事情不分大小,皆應努力不怠。無論遠近,務求嚴肅端莊。正直敦厚忠誠,事業方能久長。皇帝恩德,四方安定。誅亂除害。興利致福。適時勞役,百業繁足。黎民安居,不動兵戈。六親相保,盜寇盡除。歡欣受教,法規盡知。天地四方,盡為皇土。西越沙漠,南達北戶。東起東海,北越大夏。人跡所至,無不臣服。功過五帝,恩澤馬牛。無人不受其德,家家安寧和睦。秦王兼有天下,立名而稱皇帝,親撫東土,到達琅邪。列侯武城侯王離、列侯通武侯王賁、倫侯建成侯趙亥、倫侯昌武侯成、倫侯武信侯馮毋擇、丞相隗林、丞相王綰、卿李斯、卿王戊、五大夫趙嬰、五大夫楊樛從,與議於海上。曰:「古代帝王,土地不過千里,諸侯各守受封之土,朝見與否各異。互相攻伐,亂殺不止,猶刻金石,立碑炫耀。古代五帝三王,知識教育不同,法令制度不明,藉助鬼神,欺凌遠方,實不稱其名,故不能久長。他們尚未死去,諸侯業已背叛,法令名存實亡。今皇帝統一海內,設立郡縣,天下太平。顯明宗廟,施行公道德政,皇帝尊號大成。群臣齊頌皇帝,刻於金石,永作典範。」</div>
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「皇」,《說文解字注》「大也;從自;自,始也。」後簡從「白」。「王」之上冠「白」(王頭上戴個「白」冠的意思),輝煌之王,以區別於一般「王」。始皇者,三皇,大君也。《尚書·序疏》稱皇者,以皇是美大之名,言大於帝也。 「皇」,亦指神話中的神。</div>
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中國「皇帝」稱號始於秦始皇,秦以後天子延用此稱號。創世主既然安排秦始皇成為開元第一「始·皇·帝」,所賦予其傲視天地之榮耀與威風不言而喻。更者,人類道德總體趨勢是下滑的,每個「千古英雄」有自己的上天授命。至秦時,人的道德已遠不如堯、舜時代,引用當年治理亦不能奏效,始皇帝更需有大秦新皇朝治理天下,教化子民之律法措施。如此,秦始皇功績甚巨,恩德甚大,不在三皇五帝下之情懷躍然石刻之上。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">宋摹刻「琅琊台刻石」局部</span></div>
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秦始皇在東巡琅邪之中,在嶗山與「千歲翁」安期生相見。安期生師從河上公。安期生與秦始皇「語三日夜」,暢談修煉養生之道,還為始皇留書而去,並說千年後「求吾於蓬萊山」(漢‧劉向《列仙傳》,晉皇甫謐《高士傳》)。</div>
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第二年,秦始皇再次東巡琅邪、之罘一帶,在登之罘後,亦刻石(之罘刻石)。其辭曰:維二十九年,時在中春,陽和方起。皇帝東遊,巡登之罘,臨照於海。從臣嘉觀,原念休烈,追誦本始。大聖作治,建定法度,顯箸綱紀。外教諸侯,光施文惠,明以義理。六國回辟,貪戾無厭,虐殺不已。皇帝哀眾,遂發討師,奮揚武德。義誅信行,威燀旁達,莫不賓服。烹滅強暴,振救黔首,周定四極。普施明法,經緯天下,永為儀則。大矣哉!宇縣之中,承順聖意。群臣誦功,請刻於石,表垂於常式。</div>
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大意為:始皇東遊。追溯感懷功業,追誦大業根源。聖理國家,建立法度,突出綱紀。對外施教於諸侯與文惠,使其明達義理。六國之眾,貪婪凶暴無已,殘殺不停。皇帝憐憫百姓,派師討伐,奮發武德。以正義誅之,以正信行之,威德遠及,使其皆賓服。消滅強悍,拯救百姓,安定宇內。普施法律,治理天下,成為永遠之準則。</div>
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「東觀刻石」曰:維二十九年,皇帝春遊,覽省遠方。逮於海隅,遂登之罘,昭臨朝陽。觀望廣麗,從臣咸念,原道至明。聖法初興,清理疆內,外誅暴強。武威旁暢,振動四極,禽滅六王。闡併天下,甾害絕息,永偃戎兵。皇帝明德,經理宇內,視聽不怠。作立大義,昭設備器,咸有章旗。職臣遵分,各知所行,事無嫌疑。黔首改化,遠邇同度,臨古絕尤。常職既定,後嗣循業,長承聖治。群臣嘉德,祗誦聖烈,請刻之罘。</div>
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大意為:始皇春遊。從臣皆感治國之道英明。聖法初興,內治本疆,外誅暴強。軍威通暢,震撼寰宇,終滅六國。一統天下,滅災絕害,永停征戰。皇帝明德,經理宇內,視聽不怠。制定大義,明設規矩,有章可循。職臣遵分,各知所行,事無嫌疑。百姓改化,遠近皆尊同法,自古絕無僅有。常職既定,後嗣循業,永保聖治。</div>
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為紀念道家修煉飛昇之茅濛,秦始皇將每年十二月之臘祭改名為嘉平,南朝宋裴駰《史記集解》引《太原真人茅盈內紀》曰:</div>
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始皇三十一年九月庚子,(茅)盈曾祖父(茅)濛,乃於華山之中,乘雲駕龍,白日昇天。先是其邑謠歌曰「神仙得者茅初成,駕龍上升入泰清,時下玄洲戲赤城,繼世而往在我盈,帝若學之臘嘉平」。始皇聞謠歌而問其故,父老具對此仙人之謠歌,勸帝求長生之術。⋯⋯因改臘曰「嘉平」。</div>
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茅濛之子在秦始皇身邊做侍從,故始皇帝對茅濛於華山之中乘雲駕龍、白日昇天之事瞭如指掌。茅濛後代,茅盈、茅固、茅衷皆修煉成仙,即道家歷代所尊崇之三茅真君。</div>
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秦始皇三十二年(公元前215年),第四次出巡,從上郡(今陝西榆林)過九原,經雲中、雁門、上谷、漁陽、右北平,至碣石,並且刻有著名的《碣石門辭》。</div>
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其辭曰:「遂興師旅,誅戮無道,為逆滅息。武殄暴逆,文復無罪,庶心咸服。惠論功勞,賞及牛馬,恩肥土域。皇帝奮威,德並諸侯,初一泰平。墮壞城郭,決通川防,夷去險阻。地勢既定,黎庶無徭,天下咸撫。男樂其疇,女修其業,事各有序。惠被諸產,久併來田,莫不安所。群臣誦烈,請刻此石,垂著儀矩。」</div>
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其大意為:興師用兵,誅滅無道,反叛平息。武力滅暴,平反無罪,民心歸服。論功行賞,惠澤牛馬,恩遍全國。皇帝奮威,德並諸侯,天下太平。拆除舊城,挖通川防,夷平險阻。地勢既平,民不服徭,天下安撫。男喜耕作,女修其業,事事井然。恩蓋百業,合力耕田,無不安居。群臣敬頌偉業,敬刻此石,永留典範規矩。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">十一、身體力行,弘揚修煉</strong></div>
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上古時代,人神同在,神跡常顯。人們信神、修煉、得道成仙,並非罕見之事;名山大川之中,修煉得道長命數千歲者大有人在。古代聖皇們,如堯、舜、禹、黃帝等,治理天下的同時,會仙訪道,修身養性,被認為是自然之事。他們在人間的使命完成之後,修煉成功、圓滿飛昇,也非個例。</div>
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後世之人,禮崩樂壞,道德下滑,人們離神靈越走越遠,神也越來越不向世人展示神跡,修煉成仙逐漸成為出世修煉人之「秘」事,甚至漸漸被世人視為「神話」、幾乎不可能之事。</div>
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然而創世主沒有放棄其子民,因此不斷派使者來提醒人們修煉提升、回歸天堂是人生真正的目的和最好歸宿。修身養性、返本歸真之修煉文化,乃是中華<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>中最值得珍惜、保護之一部分。</div>
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道家修煉法門多為密傳單傳,不示外人。修煉乃修煉者個人之事,不修煉者豈知個中神妙?很多著史之人,不懂得修煉,以自己的狹隘觀念取捨史實,使得很多真實修煉之神跡不能被記在史書中流傳。很多史書中對秦始皇與神仙交往、談道不記敘,認為是無稽之談;對秦始皇身體力行,廣傳修煉、返本歸真、成仙之道誤認為貪生怕死,一心尋求長生不老之藥。引出一系列荒謬結論,誤導後世若干代人。</div>
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其實始皇帝每次東巡皆留下許多神跡傳說。</div>
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秦始皇對修煉之士十分尊重,也常和他們一起討論神仙、真人、長生、修煉之理。始皇曾說:「吾慕真人,自謂『真人』,不稱『朕』。」(《史記.秦始皇本紀》)他不只自己潛心修煉,身體力行,還為弘揚修煉、光大正道不遺餘力。不僅在華夏本土民間、宮廷提倡,還多次派遣助手出海弘揚。</div>
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東晉王嘉《拾遺記》記載秦始皇和宛渠異人相見之事:⋯⋯有宛渠之民,乘螺舟而至。舟形似螺,沉行海底,而水不浸入,一名「淪波舟」。其國人長十丈,編鳥獸之毛以蔽形。始皇與之語,及天地初開之時,了如親睹。曰:「臣少時躡虛卻行,日遊萬里。及其老朽也,坐見天地之外事。臣國在咸池日沒之所九萬里,以萬歲為一日。俗多陰霧,遇其晴日,則天豁然雲裂,耿若江漢。則有玄龍黑鳳,翻翔而下。及夜,燃石以繼日光。此石出燃山,其土石皆自光澈,扣之則碎,狀如粟,一粒輝映一堂。昔炎帝始變生食,用此火也。國人今獻此石。或有投其石於溪澗中,則沸沫流於數十里,名其水為焦淵。臣國去軒轅之丘十萬里,少典之子采首山之銅,鑄為大鼎。臣先望其國有金火氣動,奔而往視之,三鼎已成。又見冀州有異氣,應有聖人生,果有慶都生堯。又見赤雲入於酆鎬,走而往視,果有丹雀瑞昌之符。」始皇曰:「此神人也。」</div>
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秦始皇當年在碣石派遣韓終(又名韓眾,韓種)等出海求仙尋藥,並弘揚華夏修煉文化。今秦皇島市即以秦始皇命名,蓋因當年秦始皇曾巡遊此處。韓終修煉成神,有很多歷史記載,唐代司馬承禎《洞天福地記》載︰「第二十三洞真墟——在潭州長沙縣,西嶽真人韓終所治之處。」韓國辰(秦)韓之國名即來源於韓終。古代朝鮮半島新羅國亦是在辰韓基礎上發展而來。李延壽《北史》列傳記錄:「新羅者,其先本辰(秦)韓種也。」</div>
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秦始皇東巡遊榮成山為後世亦留下很多遺蹟、傳說。秦橋遺蹟又名秦皇橋,在成山頭南側大海中,由海中四塊巨石天然構成。由於礁石嵯峨,若斷若連,隨潮漲落,出沒海面,其形如橋,似人工架設。</div>
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十六國時期《三齊略記》云:「始皇造石橋,渡海觀日出處,有神人召石下,城陽一十三山,岌岌相隨而行,石去不駛,神人鞭之見血,今召石山石色皆赤。」「始皇造橋觀日,海神為之驅石豎柱。始皇感其惠,求見。神曰:『我醜,莫圖我形,當與帝會。』始皇入海四十里,與神見。左右有巧者,潛畫其像,神怒曰:『帝負約,可速去。』始皇轉馬前腳才立,後腳遂崩,僅得登岸。」</div>
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這一段記敘山神趕石為秦始皇造橋與海神相見所用,而海神更為秦始皇驅石豎柱,建成石橋。但秦始皇之隨從者卻偷畫海神之像,惹得海神生氣毀橋,因為海神有言在先,不圖其形,如不畫像,則和始皇相見。</div>
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當年,秦始皇調轉馬頭回到岸邊,身後修好之石橋開始崩塌,秦始皇剛登上岸,石橋便全部沉入海底,只剩下近岸邊四個橋墩在波濤中乍出乍沒,時隱時現,一直保存至今。直到現在,成山頭之紅色岩石上布滿道道溝壑,為當年山神鞭撻出血所致。榮成山礁石因秦始皇而聲名遠播,被列入榮成八景之一,流傳至今。</div>
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秦始皇第五次東巡,再至琅邪時來到當年與安期生相見處,並為安期生立祠阜鄉亭並海邊十數處,將天台山中湯谷改名為望仙澗。當年始皇帝所建安期公祠之遺蹟至今可見。</div>
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近千年後,唐代大詩人、詩仙李白為秦始皇圓了千年後再見安期生之宿願,並在《寄王屋山人孟大融》中說到安期生,詩云:「我昔東海上,勞山餐紫霞。親見安期公,食棗大如瓜。中年謁漢主,不愜還歸家。朱顏謝春輝,白髮見生涯。所期就金液,飛步登雲車。願隨夫子天壇上,閒與仙人掃落花」。李白還在《古風之七》中描述見到安期公之場景:「五鶴西北來,飛飛凌太清。仙人綠雲上,自道安期名。兩兩白玉童,雙吹紫鸞笙。去影忽不見,迴風送天聲。我欲一問之,飄然若流星。願餐金光草,壽與天齊傾。」</div>
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李白《廬山謠‧寄盧侍御虛舟》:「先期汗漫九垓上,願接盧敖遊太清。」詩中所指之盧敖即是當年秦始皇身邊的一位博士。盧敖當年深受始皇帝影響,辭官隱居,尋遇真人,授以仙訣,遂遠遁深山修煉,道成飛昇。後世之漢武帝於元鼎四年,還為紀念盧敖,在河南設盧氏縣。</div>
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秦始皇在琅邪又遣徐市(音福)等東渡大海求仙尋藥並廣傳中華修煉之道。秦始皇時,「大宛中多枉死者橫道,有鳥御草以覆死人面,遂活。有司上聞,始皇遣使賚草以問(鬼谷子)先生。先生曰:『巨海之中有十洲,曰祖洲、瀛洲、玄洲、炎洲、長洲、元洲、流洲、光生洲、鳳麟洲、聚窟洲,此草是祖洲不死草也。生在瓊田中,亦名養神芝。其葉似菰,不叢生,一株可活千人耳。』」(《太平廣記》)「秦始皇聞鬼谷先生言,因遣徐市入求玉蔬金菜,並一寸葚。」(梁‧蕭繹《金樓子‧箴戒篇》)相傳徐市是鬼谷子之徒,故秦始皇遣徐市等東渡大海相訪。在日本,徐市被尊稱為農神、蠶桑神、醫藥神。日本歷史研究確認徐市即是日本之神武天皇。</div>
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韓終、徐市等不光帶去中華文字及各種技術,更把中華<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>帶到韓國、日本,遂使中華神傳文化在多個鄰國紮根。韓國、日本等至今仍有許多當年韓終、徐市等東渡大海,及所留修煉文化及遺蹟,為這些國家人民在日後得正法、修大道開啟良好之端。</div>
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後世許多明君聖主也和秦始皇一樣,不光自己敬神修煉,採藥煉丹,也派遣手下飄洋過海,將中華文明、信神修煉之道傳給周邊國家及人民, 實是對其人民最大善行及最好給予。</div>
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另外,求仙尋道,煉丹採藥,為修煉養生的重要部分。很多道家門派中,服藥吞丹,將體內廢物、毒素排出體外,身輕體健,繼之後續其它修煉步驟,乃修煉基理。只是後世,特別是近代之人,深受無神論之害,遠離神靈,道德敗壞,不光不信神敬天,反而癡笑古人。#</div>
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五千年輝煌神傳文化之《<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84%e4%ba%ba%e7%89%a9.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄人物</a>》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-79688274172014312512016-09-29T07:13:00.003-07:002016-09-29T07:14:46.164-07:00【千古英雄人物】秦始皇(4) 統一法度<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgB3w8kQ-YT0rq7t-7Qn8sgvcNHI0fw2RP12dhdV5SlUB4dD5V2S6jDkCt3QbFjVz1HZaxs_tq3OO99BhbeHIBAoRrhzeF9h82PxEeANRQZBsf2K0_iX607Hr-0aLgvSNqhONV4kPX2zd8/s1600/hero600x900-3-600x400.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgB3w8kQ-YT0rq7t-7Qn8sgvcNHI0fw2RP12dhdV5SlUB4dD5V2S6jDkCt3QbFjVz1HZaxs_tq3OO99BhbeHIBAoRrhzeF9h82PxEeANRQZBsf2K0_iX607Hr-0aLgvSNqhONV4kPX2zd8/s320/hero600x900-3-600x400.jpg" width="320" /></a></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 16px;">五千年輝煌神傳文化之千古英雄人物。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 16px;"><br /></span></div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">五、統一貨幣,統一度量衡</strong></div>
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戰國時期,各國文字、貨幣和度量衡各不相同。齊、燕等國發行刀幣,趙、魏、韓等國則通用鏟形布幣,秦和東周流通圓形方孔錢,楚國卻使用貝幣。<a href="http://www.epochtimes.com/b5/tag/%e7%a7%a6%e5%a7%8b%e7%9a%87.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">秦始皇</a>下令規定:在全國統一發行使用圓形方孔錢,禁止使用六國各自的龜、貝、玉等幣。規定全國統一使用金、銅兩種圓形貨幣,其中金為上幣,銅為下幣。這種銅錢沿用到兩千多年後的清朝。</div>
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「度」指長度,「量」指容積,「衡」指重量。度量衡乃商品交換工具,與國家賦稅相關,但由於各國單位進制不相同,使得七國之間度量衡五花八門。各國度制不一樣,使用長度尺碼有大有小;量制不同,量具大小不一,所用單位也各有別。</div>
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<a href="http://www.epochtimes.com/b5/tag/%e7%a7%a6%e5%a7%8b%e7%9a%87.html" style="background: none 0px 0px repeat scroll rgb(255, 255, 255); border: 0px none; box-sizing: border-box; color: black; font-family: PMingLiu; font-size: 14px; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">秦始皇</a><span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">下令規定:在全國統一發行使用圓形方孔錢,禁止使用六國各自的龜、貝、玉等幣。</span></div>
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為解決貨幣不通、單位不一帶來的諸多問題,秦始皇在一統天下後馬上發布詔令,統一度、量、衡標準,以秦國度量衡為標準,度量單位改為十進制,定期對度量衡進行檢查。並改進或新制器具,由官府負責監製,全國頒布實施,其中也包括車軌軌距統一,即「車同軌」。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">六、統一文字,造福萬代</strong></div>
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文字乃用於「文以載道」, 用以人神溝通。漢字傳至商代甲骨文階段已相當成熟。到戰國時期,列國長期分立、「言語異聲」等各種因素影響到文字統一,出現「文字異形」現象,造成了人們之間文化交流不便和誤解, 亦影響文化歷史的準確記載。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">秦權上刻制的小篆,後人認為是李斯書寫的</span></div>
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滅六國後,秦始皇在統一度量衡的同時,下令廢除六國舊體文字,授命廷尉李斯主持統一文字事宜。李斯以原秦國字體為基礎,創製字形固定、筆畫簡省、書寫方便之小篆(或稱秦篆)作為規範化文字,推行於全國,即「書同文」。小篆不僅吸取、繼承了六國文字之合理因素,同時還具有筆劃簡明的特點,較易推廣。此外,民間還流行一種比小篆更為簡易之文字——隸書。這便是中國今體文字的前身。</div>
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統一文字使得歷史文化得以準確保存,以利後世之人對<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>、正法、正理之準確理解,造福萬代。當後世「萬佛臨凡、萬法歸一」時,後人能準確無誤地得大法、得大道,返本歸真,完成人類的最終使命。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">七、修築宮陵,建造星台</strong></div>
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為創造人類歷史,開闢中華文化之輝煌,秦始皇把天上宮闕搬至人間,蓋建著名之阿房宮。但因戰火及後人毀壞終未能竣工並流傳後世。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">清‧袁耀《阿房宮圖》</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">清‧袁江《阿房宮圖》十二條屏,絹本設色,縱194.5cm,橫60.5cm,北京故宮博物院藏。</span></div>
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<span style="background-color: white; color: #4e3207; font-family: "pmingliu"; font-size: 16px;">一朝天子、一朝民眾、一朝文化、一朝服飾,一朝風土人情、一朝特點內涵。所以很多聖皇、明主所建之宮殿、陵墓、地宮往往集一朝最精美文化之大全,將其埋於地下,以保存那一朝的文化成就,即保存各天朝及所對應之天國文化特點。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px; text-align: center;"> 秦</span><a href="http://www.epochtimes.com/b5/tag/%e5%85%b5%e9%a6%ac%e4%bf%91.html" style="background: none 0px 0px repeat scroll rgb(255, 255, 255); border: 0px none; box-sizing: border-box; color: #ff6600; cursor: pointer; font-family: PMingLiu; font-size: 14px; margin: 0px; outline: none 0px; padding: 0px; text-align: center; text-decoration: none; vertical-align: baseline;">兵馬俑</a></div>
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<span style="background-color: white;">1974年,在秦始皇驪山墓東側發現秦俑坑,總面積達兩萬多平方米,陳列身高1.8米左右陶俑七千多個,真馬大小陶馬七百餘匹,戰車一百三十乘。所有這些人類的文明瑰寶,文化、藝術、技術之精髓安全地躺在地下兩千多年。當今人走進</span><a href="http://www.epochtimes.com/b5/tag/%e5%85%b5%e9%a6%ac%e4%bf%91.html" style="background: none 0px 0px repeat scroll rgb(255, 255, 255); border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">兵馬俑</a><span style="background-color: white;">俑坑時,方才感歎並感謝兩千多年前,秦始皇為後世乃至世界留下了怎樣之寶貴財富!</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">秦始皇陵中陪葬的陶製馬車</span></div>
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觀天、觀星、體悟神昭示是人類信神、敬神、得到神靈啟示的絕佳途徑。古籍記載中常有古人觀天、觀星、占星以通曉人類變化、吉凶禍福,指導自己行為及活動。夏、商、周三代中,觀天星台比比皆是。很多地上星台對應天上星座、星宿所建,以達天人合一之更高境界。很多觀天星台附近,亦有祭台為祭祀神靈所用。</div>
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大秦建立之後,始皇帝更將觀天星台推廣至大秦更大範圍。《漢書‧地理志》中稱陝西榆林為「楨林」,「貞」便是「貞卜」、「星占」,地名「楨林」,即是星占台成林。到大秦帝國時期建造星台已達登峰造極的境地,始皇帝將全天可見可名之星座三百三十二個(星宿一千四百二十四個),在地面上仿照星象,以夯築或鏟削成土台予以表示,或圓形或橢圓形,總數達一千四百二十四個星台,分布占地面積達2.8萬平方公里。星台分布範圍,東臨黃河,西界大邊長城,南起秀延河下游,北達鄂爾多斯高原東北部,占據了大半個秦時之上郡地區,工程浩繁。</div>
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2008年由陝北榆林所發現之大秦全天星台遺址,總體輪廓為女媧補天形。女媧頭北足南,側身、昂首、臂屈平舉,正作補天之狀。女媧身高八百零九秦里(約337公里),胯寬三百六十五秦里(約152公里)。身高喻比崑崙之大;胯寬喻比周天緯度。身高與體寬個位數合為九五之尊,盡顯對女媧神之尊重。女媧形全天星台分布自下(南)而上(北),共為九部分,每部分含若干星宿或星官,分別代表九層天,印證「天有九層」之說。一些重要星台之旁建有祭星台。重要祭星台,如帝星(俗稱紫微星,即小熊座β星)之祭星台為橢圓形,長軸為一秦里(約0.42公里),當為始皇帝祭星所用。大秦全天星台較以往三代及春秋戰國時之星台大數百倍,堪稱造極之作。</div>
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在前人從所未有的前提下,完成如此眾多體制變革和文化變革,以及眾多巨大而細膩之建設工程,實是浩大非凡!萬里長城、阿房宮、驪山墓及大秦全天星台等皆為具有大秦天朝特色之建築、文物被始皇帝帶到人間。從秦始皇完成兼併六國到去世,短短十一年裡,秦始皇以難以想像之速度完成如此浩大的工程,為中國幾千年後世奠定基礎,開啟良好之端,後人稱秦始皇為「<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e4%b8%80%e5%b8%9d.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古一帝</a>」。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">八、以吏為師,以法為教</strong></div>
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秦始皇熟知道家及陰陽理論,明瞭歷史朝代變更亦是隨更大天體運行規律而變化。《史記‧秦始皇本紀》載:秦始皇推終始五德之傳,以為周得火德,秦代周德,從所不勝。方今水德之始,改年始,朝賀皆自十月朔。衣服旄旌節旗皆上黑。數以六為紀,符、法冠皆六寸,而輿六尺,六尺為步,乘六馬。更名河曰德水,以為水德之始。</div>
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陰陽家鄒衍亦曾預言,代火者必將為水,周德已衰,必將有合於水德之帝王一統天下。距建大秦五百年前「昔秦文公出獵,獲黑龍,此其水德之瑞」(《史記‧封禪書》),即已揭示秦國將應水德以取代(火)周。因五行相對五色,而水對應黑色,故秦朝服裝、旌旗皆著黑色。又因五行之水對應數術之六,故秦朝器物多以六為度。</div>
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在管理國政中,秦始皇以法為教,利用法理管理國家。注重「以吏為師」《史記‧秦始皇本紀》。秦始皇親自制定法律,並親自講法。「皇帝臨位,作制明法」(「泰山刻石」),「端平法度,萬物之紀」(「琅邪刻石」),「普施明法,經緯天下,永為儀則」(「之罘刻石」)。秦始皇還建立了嚴密的法律制度及監察體系,讓民眾懂得法律,明瞭制度,「以吏為師」。「吏」不只是明瞭法律之官吏,而且包括秦始皇親自制定之吏法。</div>
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上古之時,人類道德高尚,無須制定諸多法律以管理國家和人民。特別是人神同在之時,如帝堯刑官皋陶曾飼有獬豸,治獄以獬豸助辨罪疑,獬豸又稱任法神獸。審案時,神獸能用角指向無理一方,甚會將罪該萬死之人用角牴死,令犯法者不寒而慄。但人類「發展史」乃是一部「倒退史」。當人們道德日下、離神越來越遠而不能用心法約束自己時,則只能訴諸法律,靠外在條例約束人們。</div>
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至春秋戰國,大秦建立之時,人類道德已無法和上古人類道德相比。秦始皇建立大一統國家體制,繼續教化人們信神修煉,也隨之制定法律體系,管理國家。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">雲夢秦簡上《效律》的部分條文</span></div>
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1975年12月出土之雲夢秦簡,上有墨書秦篆,寫於戰國晚期及秦始皇時期。其內容包括秦朝法律制度、行政法規等。竹簡共一千一百五十五枚,殘片八十枚,分類整理為十部分內容,包括:《秦律十八種》、《效律》、《秦律雜抄》、《法律答問》、《封診式》、《編年記》、《語書》、《為吏之道》等等。</div>
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其中法律部分記載了秦代施行之二十幾個單行法規條款原文,共記載法條六百條。記載秦律形式主要有:律;令(制、詔),制是皇帝對某事之批定;式:法律文書、程式,審訊法律文書具體程式,執法人員行政管理制度;如「為吏之道」;法律答問等等。其中秦律十八種記載:田律、廄苑律、倉律、金布律、關市律、工律、均工、工人程、徭律、司空、軍爵律、置吏律、效、傳食律、行、內史、尉雜、屬邦。</div>
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從雲夢秦簡中,可見秦律範圍遍及國家、社會和家庭各個領域,十分細密詳備。秦律出土,讓人從新認識到秦制並非後人所說的苛政,秦代有法可依、執法嚴格,秦法於吏於民都有絕對的權威。</div>
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「凡為吏之道,必精潔正直,謹慎堅固,審悉無私,微密纖察,安靜毋苛,審當賞罰。」奉行「明主治吏不治民」信條,認為吏為民綱。對官員要求十分嚴格。</div>
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《為吏之道》提出吏有五善:忠信敬上、清廉無謗、舉事審當、喜為善行、恭敬多讓。五失則是:誇誕、自大、擅權、隨意犯上,看重錢財輕視人才。提倡「寬容忠信,和平毋怨,悔過勿重,慈下勿陵,敬上勿犯,聽諫勿塞,審知民能,善度民力,勞以率之,正以矯之。」</div>
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官吏「五善」畢至,必有大賞。(《語書》)違反法令行事、玩忽職守、官吏貪贓枉法、行賄受賄,要罰款,嚴重者更要流放。從此可知,為什麼秦始皇「以吏為師」如此有效。</div>
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秦律中之《封診式》是關於審判原則及對案件進行調查、勘驗、審訊、查封等規定和案例。取其中《訊獄》為例,「凡訊獄,必先盡聽其言而書之,各展其辭,雖智(知)其訑,勿庸輒詰。其辭已盡書而毋(無)解,乃以詰者詰之。詰之有(又)盡聽書其解辭,有(又)視其它毋(無)解者以復詰之。」這裡,保證涉嫌罪犯說話的權利,被告、原告各展其詞,反覆對證並做記錄。這樣實施先於西方幾千年也。</div>
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即使刑訊,亦有嚴格規定。「詰之極而數訑,更言不服,其律當治(笞)諒(掠)者,乃治(笞)諒(掠)。治(笞)諒(掠)之必書曰:爰書:以某數更言,毋(無)解辭,治(笞)訊某。」即嫌犯拒絕講述實情,巧言偽詐,反覆翻供,有法律規定可用刑之情節時,還要記錄(爰書),方可笞掠。</div>
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《法律答問》更以問答形式對秦律條文、術語及律文之意圖做出解釋,相當於現在的法律解釋。主要是解釋秦律主體部分(即刑法),也有關於訴訟程序之說明。</div>
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通過這些法律制定及實施舉措,秦始皇整治民風,教化天下,「禁止淫泆,男女絜誠」(「會稽刻石」),不止當時民風大振,亦為後世開啟正統之端,即「俗同倫」,或「行同倫」。</div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<span style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; line-height: 1.5; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">秦律之完成、頒布、執行,標誌著統一之後的巨大努力。秦王朝統一乃全方位統一,除法律統一,還有經濟和文化統一。秦朝雖只有短短十五年,其所創立之皇權體制、法律、經濟、文字體制卻為後世各朝各代不斷採用,綿延兩千多年。#</span></div>
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五千年輝煌<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>之《<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84%e4%ba%ba%e7%89%a9.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄人物</a>》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-21735573110256788192016-09-28T05:44:00.002-07:002016-09-28T05:47:49.945-07:00【千古英雄人物】秦始皇(3) 明主治國<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 16px;">修築萬里長城是秦始皇最重要的豐功偉績之一。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 16px;"><br /></span></div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第三章 明主<a href="http://www.epochtimes.com/b5/tag/%e6%b2%bb%e5%9c%8b.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">治國</a> 百世築基</strong></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">一、天下底定,拓土開疆</strong></div>
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<a href="http://www.epochtimes.com/b5/tag/%e7%a7%a6%e5%a7%8b%e7%9a%87.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">秦始皇</a>是一位富有雄心壯志之明君,一生勤政。史書稱秦始皇「晝判獄而夜理書」,夜以繼日,辛勤工作。據載,每天批閱各種奏請簡札達一百三十多斤重。</div>
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他完成統一大業之後,又以其非凡之雄才大略,拓土開疆, 迅速制定與頒布了一系列開創性法令及措施,建立並完善中國歷史上第一個大統一皇朝。其所奠定之皇朝體制,為中華民族後兩千年奠定了堅實基礎,揭開了歷史新篇章。</div>
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秦朝以前夏、商、周三個王朝為三個大國。中等國謂之方國或諸侯,小者以族屬為名,星羅棋布。其生存狀態,一直處於融合與兼併過程中。</div>
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夏朝之疆域跨今黃河中游南北兩側。商滅夏朝,疆域擴至黃河中下游兩側,但均無明確疆界。西周滅商之後,號稱「溥(普)天之下,莫非王土」。(《詩‧小雅‧北山》)據春秋前期王室大夫詹桓伯曰:「我自夏以后稷,魏、駘、芮、岐、畢,吾西土也;及武王克商,蒲姑、商、奄,吾東土也;巴、濮、楚、鄧,吾南土也;肅慎、燕、毫,吾北土也。」(《左傳‧昭公九年》)周王室在這個範圍之內仍未統一,王室只占據邦畿以內地區,其它皆為大小封國,皆處獨立或半獨立狀態。春秋時期,王室衰微,大國爭霸;戰國時期,七雄爭戰,談不到統一。唯到<a href="http://www.epochtimes.com/b5/tag/%e7%a7%a6%e5%a7%8b%e7%9a%87.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">秦始皇</a>時,才從根本上改變了原有疆域形勢。</div>
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秦始皇在滅六國之後,並未停止前進步伐,而是命滅楚之軍事統帥王翦繼續向東南進軍。東越投降,將其疆土劃入會稽郡(今江蘇蘇州)。閩越投降,就地設閩中郡(今福建福州)。又命尉屠睢等進軍嶺南,在南越北區設南海(今廣東廣州)、桂林(今廣西桂平)、象(今崇左)三郡。又命常頞向西南夷進軍,開五尺道,自今四川宜賓南達雲南曲靖。</div>
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從公元前770年至公元前221年春秋戰國時期,其間五百四十九年,諸候混戰無休無止,百姓為躲避戰爭,流離失所無家可歸,農業受到極大破壞,大量田地荒蕪。在中原各國相互征戰、無暇北顧之時,匈奴乘機南侵,攻掠秦、趙、燕三國北方邊地,南下騷擾周邊地區人民,給華夏子民生產和生活帶來重重災難。</div>
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秦始皇三十二年(公元前215),命將軍蒙恬率士卒三十萬北逐匈奴,收復河南(今內蒙古伊克昭盟),置三十四縣。又北渡黃河,據陰山,連接舊時秦、趙、燕長城為一體,西起臨洮(今甘肅岷縣),東至鴨綠江,延袤萬里,以北防匈奴,這就是著名之萬里長城。</div>
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在消除匈奴威脅之後,秦始皇又立即調轉矛頭,決心降服並大力開發越族地區,他遷移近五十萬人口到越族地區與越人雜居,將中華文化傳至周邊地區及人民。</div>
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秦始皇在位時,按戰國地圖看,領土幾乎比戰國七雄控制範圍擴大一倍。秦始皇「設置郡縣」,對征服後的土地注重管理和制度建設,因此使統一後的土地統治穩固。後人認為,「功莫大過秦皇漢武」,意指秦始皇在功績方面,和漢武帝一樣,歷史上功高無量。</div>
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秦始皇首次從疆域上實現了中國歷史上中原南北疆土大統一。秦之疆域「東至海暨朝鮮,西至臨洮、羌中,南至北向戶(今越南中部),北據河為塞,並陰山至遼東」。(《史記‧秦始皇本紀》)比西周時疆域至少超過五倍,奠定中國現代版圖基礎。並將中華文化擴大至更多種族及區域。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">二、皇帝為首,三公九卿</strong></div>
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設皇帝為國家元首——秦始皇廢「王」號,稱「皇帝」,是開創歷史之大事。古時只有三皇、五帝,卻從無皇帝之稱。皇帝已非舊制本族「大宗」,而是至高無上的國君。與之相應,皇后已非舊制國王眾妻之正,而是執掌六宮、母儀天下之女主。皇太子已非舊制本族之「宗子」,而是儲君,法定皇位繼承人。皇帝尚在君、王之上,君、王則由皇帝任免。皇權神授, 在人間至高無上。秦始皇上承先秦兩千數百年之結局,下啟後世兩千數百年之先運,成為本次人類中華史上第一位皇帝。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">《史記》卷六《秦始皇本紀》古籍刻本</span></div>
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《史記‧秦始皇本紀》曰:</div>
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秦王初併天下,令丞相、御史曰:「異日韓王納地效璽,請為藩臣,已而倍約,與趙、魏合從畔秦,故興兵誅之,虜其王。寡人以為善,庶幾息兵革。趙王使其相李牧來約盟,故歸其質子。已而倍盟,反我太原,故興兵誅之,得其王。趙公子嘉乃自立為代王,故舉兵擊滅之。魏王始約服入秦,已而與韓、趙謀襲秦,秦兵吏誅,遂破之。荊王獻青陽以西,已而畔約,擊我南郡,故發兵誅,得其王,遂定其荊地。燕王昏亂,其太子丹乃陰令荊軻為賊,兵吏誅,滅其國。齊王用後勝計,絕秦使,欲為亂,兵吏誅,虜其王,平齊地。寡人以眇眇之身,興兵誅暴亂,賴宗廟之靈,六王咸伏其辜,天下大定。今名號不更,無以稱成功,傳後世。其議帝號。」丞相綰、御史大夫劫、廷尉斯等皆曰:昔者五帝地方千里,其外侯服夷服諸侯或朝或否,天子不能制。今陛下興義兵,誅殘賊,平定天下,海內為郡縣,法令由一統,自上古以來未嘗有,五帝所不及。臣等謹與博士議曰:「古有天皇,有地皇,有泰皇,泰皇最貴。」臣等昧死上尊號,王為「泰皇」。命為「制」,令為「詔」,天子自稱曰「朕」。王曰:去「泰」,著「皇」,采上古「帝」位號,號曰「皇帝」。他如議。制曰:可。追尊莊襄王為太上皇。制曰:朕聞太古有號毋諡,中古有號,死而以行為謐。如此,則子議父,臣議君也,甚無謂,朕弗取焉。自今已來,除諡法。朕為始皇帝。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">《史記‧秦始皇本紀》:「寡人以眇眇之身,興兵誅暴亂,賴宗廟之靈,六王咸伏其辜,天下大定。」</span></div>
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秦始皇是華夏本次文明第一位皇帝,即名符其實的「始皇帝」。秦始皇設丞相、三公、九卿,負責朝廷各部門工作。丞相等各自向皇帝負責,一切聽命於皇帝。丞相、御史、廷尉分管國家政務、監察、司法,分工明確,互不干擾,當今西方三權分立體制與此十分相似。另又廢除世卿世祿制,自中央至地方之官員均由皇帝任免,無權世襲。雖然一朝天子一朝臣,一朝眾生,一朝文化,朝朝眾生皆來自不同天國,但秦始皇所建皇權體制卻一直被歷朝歷代所繼承,直到清朝結束,共沿襲二千多年。全世界只有中國有皇帝;君、王亦皆由皇帝分封。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">三、地方行政,郡縣制度</strong></div>
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秦始皇廢除分封制度,設立中央直接管理下之郡、縣、鄉、亭、里等多級行政基層結構;該管理結構一直延續了兩千多年,到現在還在延續。</div>
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地方行政郡縣制——秦始皇初分天下為三十六郡,後增至四十郡,郡直屬中央,置守、尉、監三長,分掌行政、軍事、監察。郡下設縣,置令(長)、丞、尉三長,分掌行政、文獄、軍事。郡縣主要長官由命官充當,由皇帝任免。</div>
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郡縣制是中國歷史重要里程碑。據《史記‧秦始皇本紀》,公元前221年(秦始皇二十六年),秦初併天下⋯⋯丞相綰等言:「諸侯初破,燕、齊、荊地遠,不為置王,毋以填之。請立諸子,唯上幸許。」始皇下其議於群臣,群臣皆以為便。廷尉李斯議曰:「周文武所封子弟同姓甚眾,然後屬疏遠,相攻擊如仇讎,諸侯更相誅伐,周天子弗能禁止。今海內賴陛下神靈一統,皆為郡縣,諸子功臣以公賦稅重賞賜之,甚足易制。天下無異意,則安寧之術也。置諸侯不便。」始皇曰:「天下共苦戰鬥不休,以有侯王。賴宗廟,天下初定,又復立國,是樹兵也,而求其寧息,豈不難哉!廷尉議是。」秦始皇肯定李斯所奏,廢除分封制,推行郡縣制。</div>
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秦始皇建立大秦皇朝,使其後近一千七百年中國在管理制度上先進於西方各國。所謂「漢承秦制」(《後漢書‧班彪傳》),兩千年皇權時代之中國,在制度上基本沿襲秦朝制度。</div>
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秦始皇這套皇朝體制,是中國古代制度的文明典範,是中華民族的守護神。兩千餘年以來,疆土保衛、<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>進一步豐富,都得益於這一皇朝體制。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">四、修築馳道,擴建長城</strong></div>
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秦始皇統一全國後第二年,下令將原秦國故地與原六國境內舊道連接起來,並加以擴建為天子巡行天下的馳道。馳道中間稱為「御道」,兩側稱「旁道」。馳道寬闊平坦,在上面駕車速度極快。據漢代人記載,在馳道之上半日即可飛馳二百里以上。</div>
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秦始皇下令修數條以咸陽為中心之輻射狀馳道。北至九原郡(今內蒙古包頭),東至成山頭(今山東榮成),南至南海郡(今廣州),西南至滇(今雲南滇池附近),西至隴西郡(今甘肅岷縣)。馳道寬十至十五丈,逢山開山,遇河架橋,路面全用石灰加膠土夯成。這些馳道,歷經兩千多年風雨,至今有些路段仍可見當年路面之形,可見其質量之高。</div>
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為消除北方遊牧民族屢次侵犯之患,秦始皇下令修築長城抵禦外襲,並派遣蒙恬出兵討伐。原來各國之間都有一些長城,但北方長城不完整;統一後他下令把原來各國間的長城拆除,再把原來秦、趙、燕三國北邊長城連接起來,以防止北方匈奴南侵。給後世留下一條舉世聞名之萬里長城。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">秦始皇下旨命扶蘇前去邊關歷練,協助蒙恬將軍修築長城,抵禦匈奴。圖為北京八達嶺長城。</span></div>
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後世某些人,為誣陷秦始皇如何「殘暴」,將春秋時齊國戰將杞梁訛傳為范杞梁,而有孟姜女尋其夫范杞梁哭倒長城的傳說。還有些人為其立廟作像,頗費一番功夫。其實孟姜女哭倒長城,並非秦時長城,乃是齊國長城。明代作家馮夢龍在其所著《東周列國志》中於幾百年前便作澄清。齊莊公之大將杞梁戰死於且於門,「其妻孟姜氏奉夫棺,露宿三日,撫棺大慟,涕淚俱盡,繼之以血。齊城忽然崩陷數尺,由哀慟迫切,精誠之所感也。後世傳秦人范杞梁差築長城而死,其妻孟姜女送寒衣至城下,聞夫死痛哭,城為之崩。蓋即齊將杞梁之事,而誤傳之耳。」</div>
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修築萬里長城實是秦始皇最重要的豐功偉績之一。後世偉人孫中山先生如是評論長城:「所以秦漢以後之事功,無一能比於大禹之九河與始皇之長城者⋯⋯」「中國最有名之陸地工程者,萬里長城也。」「由今觀之,倘無長城之捍衛,則中國之亡於北狄,不待宋明而在楚漢之時代矣。」</div>
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長城作為當今世界七大奇蹟之一,不只其自身作為人類文化、技術之奇蹟流傳於後世,而且正是由於這萬里長城的存在,有效排除了對中華大舞台<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>演繹之干擾,使中華正統文化得到保護。</div>
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秦始皇當年為將嶺南百越地區納入中國版圖,派屠睢為主帥,率五十萬大軍南征百越。但秦朝大軍遭百越頑強抵抗,加之嶺南山路崎嶇,糧餉轉運困難,以致秦軍受創,三年兵不能進。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">靈渠的部分河道</span></div>
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<span style="background-color: white; color: #4e3207; font-family: "pmingliu";">長江流域與珠江流域隔著五嶺山脈,本無水路可通。但是,長江支流湘江上源與珠江支流上源,恰好卻同出今廣西興安境,且近處相距只有1.5公里許。只需溝通兩江,中原地區船運糧草,則可從水路越過五嶺,進入嶺南。秦始皇看到這種地理條件,巧加利用,於秦始皇二十九年(公元前218年),命監御史祿,督率士卒在今廣西興安縣境內修建一條人工運河,轉運糧餉。在分水嶺上鑿出了一條水道,引湘入漓,造就人類河運史上一不朽傳奇。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">靈渠示意圖</span></div>
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秦始皇三十年(公元前214年),運河鑿成,即是今日靈渠。它連接湘漓二水,溝通長江和珠江水系,聯通南中國水運網,使秦軍得到源源不斷的糧草補給和兵源補充,秦軍迅速統一嶺南。靈渠遂與都江堰、鄭國渠同被譽為「秦代三大水利工程」,為世界上最古老之運河之一,且一直沿用至今。#</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-89673689332415473192016-09-27T03:51:00.003-07:002016-09-27T03:51:40.046-07:00【千古英雄人物】秦始皇(2) 天下一統<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;">秦始皇在十幾年征服六國、完成統一霸業的屢次征戰中,從不見有關其坑卒、屠城的記載,實為中國歷代最仁慈君王之一。</span></div>
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<h2 style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; font-size: 16px; line-height: 1.5; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第二章 始皇出世 天下一统</strong></h2>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; font-size: 16px; line-height: 1.5; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">一、六世奮發,國富兵強</strong></h2>
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公元前361年秦孝公繼位後,求賢若渴,一時天下人才西流。秦國所用丞相及主要謀士,多來自他國「客卿」,如范睢、呂不韋、李斯等人。他們在本國雖不被重用,入秦卻成為名相或上卿。</div>
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戰國中期,秦、齊兩強東西對峙,秦軍實力最強。各國為此嚴重不安,遂應用蘇秦「合從」策略聯合抗秦。秦為制衡各國聯合,則採納張儀「連衡」之謀。</div>
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從公元前318年,到公元前269年,秦國與其它六國幾經征戰,日益強大,六國雖多次合從攻秦,但都無奈秦國大一統進程。秦國經過六代君王奮發努力,至此是國富民強,已為秦始皇最後一統江山打下絕好基礎。</div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-weight: normal; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">二、始皇出世,建立大秦</strong></div>
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公元前259年正月,秦始皇出生在趙國邯鄲,「及生,名為政,姓趙氏」(《史記‧秦始皇本紀》)。《東周列國志》如此描述:產時紅光滿室,百鳥飛翔。看那嬰兒,生得豐準長目,方額重瞳,口中含有數齒,背項有龍鱗一搭,啼聲宏大,街市皆聞。</div>
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有關大秦將產生一統天下雄主之預言早已有之。早在秦文公四年(公元前762年),秦人在汧(千)渭交匯處建城居住。一夜,「文公夢黃蛇自天下屬地,其口止於鄜衍。文公問史敦,敦曰:『此上帝之徵,君其祠之。』於是作鄜畤(祭壇名),用三牲郊祭白帝焉。」(《史記‧封禪書》)文公十九年,得「陳寶」,《封禪書》載如下:作鄜畤後九年,文公獲若石雲,於陳倉北阪城祠之。其神或歲不至,或歲數來,來也常以夜,光輝若流星,從東南來集於祠城,則若雄雞,其聲殷雲,野雞夜雉,以一牢祠,命曰陳寶。[其大意為:建造鄜(現陝西延安富縣)畤(古代祭祀天地之處)後九年,秦文公得到一塊質似石之物,遂於陳倉山北城邑中祭祀。其神有時經歲不至,有時一年數次降臨,來時常在夜晚,光輝似流星,從東南方來集在祠城,像雄雞,鳴叫聲殷殷然,引得野雞夜啼。用牲畜一頭祭祀,起名陳寶。]據《封禪書》諸家所注,此石「質如石,似肺」,而其形則是「玉雞」或「石雞」,故陳寶祠又謂「寶雞神祠」。現陝西省寶雞市,其名即由此而來。得陳寶者,則有霸主之業。「另外,秦文公出獵,又獲黑龍,此其水德之瑞」,亦揭示秦國將應水德以取代(火)周。(《史記‧封禪書》)</div>
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秦獻公十一年(公元前374年),獻公曾見周烈王太史儋。太史儋對獻公說:「周故與秦國合而別,別五百歲複合,合十七歲而霸王出。」秦出霸王、秦人將一統天下之說法從此在秦國歷代嗣王之中秘密流傳。天意如此,非人力所能左右。秦始皇應運而生,遂成就一統江山、建立中國第一個大一統皇朝之驚天偉業。</div>
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秦始皇出生後幾經周折,終歸秦國。於十三歲弱冠為王。「年十三歲,莊襄王死,政代立為秦王。當時,秦地已並巴、蜀、漢中,越宛有郢,置南郡矣;北收上郡以東,有河東、太原、上黨郡;東至滎陽,滅二周,置三川郡。呂不韋為相,封十萬戶,號曰文信侯。招致賓客遊士,欲以併天下。李斯為舍人。蒙驁、王齮、麃公等為將軍。王年少,初即位,委國事大臣。」(《史記‧秦始皇本紀》)</div>
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在秦始皇親政前這九年中,因為年少,主要國事為相國呂不韋主持。</div>
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呂不韋集百家言論做《呂氏春秋》。當秦始皇成年並開始親政後,呂不韋因其前與嫪毐、趙太后沆瀣一氣,擾亂後宮,最終畏罪自裁。</div>
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公元前238年,秦始皇於二十二歲在故都雍城成人加冕並正式親政。「五年,將軍驁攻魏,定酸棗、燕、虛、長平、雍丘、山陽城,皆拔之,取二十城。初置東郡。冬雷。六年,韓、魏、趙、衛、楚共擊秦,取壽陵。秦出兵,五國兵罷。拔衛,迫東郡,其君角率其支屬徙居野王,阻其山以保魏之河內。七年,彗星先出東方,見北方,五月見西方。將軍驁死。以攻龍、孤、慶都,還兵攻汲。彗星復見西方十六日。夏太后死。八年,王弟長安君成蟜將軍擊趙,反,死屯留,軍吏皆斬死,遷其民於臨洮。」(《史記‧秦始皇本紀》)秦始皇十年,親政一年後,親自快速果斷處理內亂。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px; font-weight: normal;">秦滅六國形勢圖</span></div>
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秦始皇加快對六國各個擊破的步伐,不給各國聯合行動之機,合從戰略徹底破滅。其滅六國總戰略方針為由近及遠,集中力量,各個擊破;先北取趙,中去魏,南取韓,然後再進取燕、楚、齊。</div>
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秦始皇首選攻擊目標為趙國。當時,趙國實力在六國中最強,是秦國走向統一道路的最大障礙。但是,趙國有名將李牧、龐煖等,秦軍屢次進攻趙國均被趙國擊退。在用主力進攻趙國的同時,秦對韓採取逐步肢解策略。公元前231年,韓國南陽郡「假守」(即代理郡守)騰,向秦獻出其所轄屬地。騰被秦始皇任命為內史,後又派他率軍進攻韓國。於秦始皇十七年(公元前230年)俘獲韓王安。韓國滅亡。</div>
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秦始皇十八年(公元前229年),派大將王翦領兵攻趙。趙國派李牧、司馬尚率兵抵禦,雙方相持近一年。後趙王聽信讒言派人替代李牧並處死李牧,同時還殺掉了司馬尚。此後,秦軍如入無人之境。秦始皇十九年(公元前228年),秦軍攻破邯鄲。趙王獻出趙國地圖降秦。但是公子嘉卻逃到代郡(今河北尉縣),利用李牧之名,收代人心,自立為王。秦軍在秦始皇二十五年(公元前222年)滅燕國後將其俘虜。至此,秦統一了北方。</div>
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秦始皇十六年(公元前231年),魏景湣王迫於秦國的強大威力,主動向秦進獻出麗邑,以求緩兵。此時,秦始皇正忙於滅趙,無暇分散兵力,遂接受獻地。使魏國得以苟延殘喘數年。</div>
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秦始皇二十二年(公元前225年),秦軍主力南下攻楚,秦始皇派王賁率軍圍攻魏都大梁(今河南開封)。魏軍緊閉城門,堅守不出。秦軍強攻不下。此時,齊國按兵不動,魏國孤立無援。王賁見連天大雨,黃河、卞河二水可用來攻城。即命秦軍士卒挖掘渠道,將二水引來,灌注大梁。大梁城牆壁壘全被浸坍,魏王假只得投降。魏國就此而亡。</div>
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南方楚國,疆域遼闊,物產豐富,號稱甲士百萬。但其內亂不斷,君王大臣爭權奪利,互相傾軋。秦始皇十九年(公元前228年),楚幽王死。幽王同母弟猶,即位為哀王,但僅在位二月,即被異母兄負芻殺掉。負芻成為楚王。其在位三年,秦始皇二十一年(公元前226年),秦始皇依年輕將領李信所言,派兵二十萬由李信南下攻楚。李信持傲自負,被楚軍項燕、屈定擊敗。此時秦始皇親駕再見老將王翦,並最終說服王翦親率六十萬秦軍攻楚。王翦入楚境後,採取屯兵練武,堅壁不出,麻痹敵人,以逸待勞之戰略。相持歲余,秦軍對楚地情況基本適應,士氣高昂,體力充沛,皆欲與楚軍一決雌雄。同時,項燕之楚軍,鬥志鬆懈,以為秦軍怯戰,王翦太老,只求自保;外加糧草不足,準備東歸。王翦就此下令全軍出擊。秦軍爭先奮勇,連戰連捷,一舉打垮楚軍主力,長驅直入,殺死楚軍統帥項燕,俘虜楚王負芻及新立之楚王。至此,楚國滅亡,時為秦始皇二十四年(公元前223年)。</div>
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當王翦大兵至錫山(今無錫)時,造飯埋鍋,掘地得一古碑。上書:有錫兵,天下爭,無錫寧,天下清。問當地土人得知,此山自周平王起,盛產鉛錫,因名錫山。但近日出產漸少,亦不知此碑何人所造。王翦歎曰:「此碑出露,天下從此漸寧矣。豈非古人先窺其定數,故埋碑以示後乎?今後當名此地為無錫。」今無錫縣名,實始於此。秦國一統天下,早為天定。</div>
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在滅趙之中,秦軍已兵臨燕國邊境。燕國君喜惶惶不可終日。燕太子丹受田光之薦,讓荊軻冒險刺殺秦王,即歷史上的荊軻刺秦王,時值秦始皇二十年(公元前227年)。刺殺行動失敗。秦始皇二十二年(公元前226年),秦始皇命王翦、王賁父子揮軍攻下燕都薊(今北京市),燕王喜與太子丹逃亡遼東郡。秦將李信率領秦軍數千人,窮追太子丹至衍水。太子丹因潛伏於水中倖免於死。後來,燕王喜派人將太子丹殺掉,將其首級獻給秦國,想以此求得休戰,保住燕國不亡。燕王喜逃到遼東以後,秦軍主力就調往南線進攻楚國。秦始皇二十五年(公元前222年),王賁奉命攻伐燕國在遼東的殘餘勢力,俘獲燕王喜,燕國徹底滅亡。同一年,剛在南方滅楚大軍,又乘勝降服越君,設置會稽郡。長江流域全部併入秦國版圖。</div>
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始皇帝二十六年(公元前221年),秦始皇命令王賁揮戈南下,攻打東方六國中最後一國——齊國。從春秋到戰國中期,齊是山東諸國中較強大者。但是,公元前284年,燕、趙、韓、魏、楚五國攻齊,尤其是燕將樂毅橫掃齊國,令齊國險些滅亡。之後,齊國一直沒有復強。此時齊王建是個無能之輩。王賁南下伐齊,勢如破竹,長驅直入,來到臨淄,齊王建與後勝馬上向秦不戰而降,齊國滅亡。秦國走完了削平群雄、統一六國的最後一程。</div>
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秦始皇在十幾年征服六國、完成統一霸業的屢次征戰中,從不見有關其坑卒、屠城的記載,實為中國歷代最仁慈君王之一。後代歷史,文人多將秦始皇橫掃六國描述為「暴」;一些六國後裔,含亡國之恨,不念秦始皇仁慈活命之恩,反冠「殘暴」於秦始皇,非真秦始皇也!倘若秦始皇真如此「殘暴」,六國後裔恐怕早被趕盡殺絕。</div>
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從二十二歲親政,至三十九歲出兵擊敗山東齊國,進而完成統一中國之歷史大業,秦始皇在短短十七年之內,迅速結束春秋戰國時期長達幾百年的諸侯混戰局面,遂又不失時機制定與頒布一系列有利於統一之法令及措施,建立並完善中國歷史上第一個大一統皇朝。這種氣魄,遠非一般帝王能比。用前人未有之魄力、膽略,大刀闊斧,恰是應天時,順民心,讓世人重享安寧。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">三、任人唯賢,善終不疑</strong></div>
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秦始皇勇於開拓、十分開明,一生極為重視和重用人才。其用人眼光、膽識和胸襟氣度皆非同尋常,而且,既用之則充分信任、善始善終,其對人真誠寬容,遠超一般帝王之上。</div>
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秦始皇十年(公元前237年),韓國水工鄭國受韓王之命假借協助修築水渠疲秦之謀敗露,秦宗室大臣藉機建議秦始皇驅逐在秦國謀事之所有諸侯國「客卿」,秦始皇遂頒「逐客令」,命令所有在秦任職「客卿」必須在規定時限內一律離開秦國。李斯在離秦途中給秦始皇上書《諫逐客書》,力陳「客卿」為秦所作貢獻、留用「客卿」重要及逐客之弊害,秦始皇閱後,立即收回「逐客令」,重邀被逐客卿回秦供職。不久還任用李斯做了廷尉。在李斯及鄭國的勸說下,秦始皇權衡利弊,毅然採納其建議,赦免疲秦之計主謀鄭國,並讓他繼續主持鄭國渠之修鑿,用近十年時間終於修成秦國第二大水利工程——鄭國渠。</div>
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秦始皇用人之道,任人唯賢,無國界之分。為得到著名謀略軍事家、當時尚在魏國作將軍之尉繚,秦始皇派李斯入魏勸說,最後終於說服尉繚入秦,成為他東征六國的主要謀士之一。有人把韓國公子韓非之書札傳到秦國,當秦始皇看到韓非《孤憤》、《五蠹》之書,不僅讚歎道:「嗟乎!寡人得見此人,與之遊,死不恨矣!」其後,秦始皇想方設法迎韓非於秦國。</div>
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滅楚之戰,秦始皇親請稱病在家的大將軍王翦出山,終於打動王翦並答應作征楚大統帥。最後贏得滅楚之戰。</div>
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因犯法而被關押之縣胥吏程邈在監獄裡研究文字改革,他把李斯創制的小篆圓折改成了方折,削繁就簡,經過十年努力,終於成就一種新體字,即隸書。後來有人把這些字上奏,秦始皇看後,認為很實用,遂赦免並起用程邈,讓其在御史寺裡供職。</div>
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秦始皇身邊聚集了一大批頗有才能之「客卿」,其中包括:丞相李斯(來自楚國)、軍事家尉繚(來自魏國)、將軍趙佗(來自趙國)、上卿甘羅(秦將甘茂之孫,甘茂來自齊國)、將軍蒙武及其兒子大將軍蒙恬、蒙毅兄弟(蒙武是秦老將軍蒙驁之子,蒙驁來自齊國)、水利專家鄭國(來自韓國)、帝王權謀理論家韓非(來自韓國)、客卿茅焦(來自齊國)等。這些「客卿」都是後來秦始皇打江山、理國政的重臣。</div>
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秦始皇對人才極為尊重,與人相處,能屈能伸,和人情、近世理。為爭取到尉繚,秦始皇不惜以帝王之尊,「與之抗禮」,「衣服飲食與之同」。(《史記‧秦始皇本紀》)雖然尉繚對秦始皇之為人屢有微辭,秦始皇亦充耳不聞,繼續放心任用。</div>
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鄭國雖是敵國細作,秦始皇不但沒有誅殺他,反而予以重用,讓他主持完成著名水利工程「鄭國渠」,大大增強了秦國的經濟實力。荊軻刺秦時助手高漸離在荊軻刺秦失敗後流亡民間,秦始皇愛惜其音樂才華,「重赦之」,命他為宮廷樂師。</div>
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秦始皇用人之最大特點是放手,用人不疑,不干預,給手下將、相以極大自主權。他將二十萬大軍交於李信,將六十萬大軍交於王翦,將三十萬大軍交於蒙恬,不設置各種限制他們權力之障礙,也不干預他們指揮作戰的過程。李信年輕氣盛,率二十萬大軍攻楚,為楚所敗。但秦始皇沒有追究其責任,而是繼續信任他,使他與王賁一起攻燕,讓其得以立下俘虜燕王之功績。</div>
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統一全國後,秦始皇對那些功臣宿將,繼續委以重任,與重要人物比如李斯、王翦、蒙恬等著名將相都善始善終,關係相當融洽親密。秦始皇與李斯君臣三十年,有始有終,最為典型。#</div>
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五千年輝煌神傳文化之《千古英雄人物》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-88215624653317252052016-09-27T03:20:00.001-07:002016-09-27T03:20:17.292-07:00【千古英雄人物】秦始皇(1) 紛爭殘局<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;">秦始皇嬴政畫像。</span></div>
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萬代始皇帝</div>
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百年征戰,生靈塗炭,一朝得太平。<br style="box-sizing: border-box;" />百家亂世,惑擾正道,一炬化灰揚。<br style="box-sizing: border-box;" />百廢待興,大業初始,萬端啟正統。<br style="box-sizing: border-box;" />百世築基,本正源清,萬代讚始皇!</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">引言</strong></div>
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四千多年前全球性滔天洪水使人類幾乎處於完全毀滅狀態,神州大地上,創世主安排堯、舜、禹三位聖君來世間承前啟後,開創歷史新紀元。華夏子民們一直處在創世主呵護之下,這一段半神文化時期中,有許多神仙、真人與人同處,傳給人們各種文化、技藝,造就、規範人類道德及思想內涵,教導人類修煉、返本歸真乃做人根本。此時人們道德極為高尚,修煉成仙之人比比皆是。</div>
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華夏子民們在堯、舜、禹三位聖君之後又經歷了夏、商兩朝,一千多年,轉瞬即逝。自周武王建周之後,從西周、東周至大秦,又八百年滄桑,華夏先民們經歷了動盪紛爭並豐富多彩之重要歷史時期。特別是春秋戰國、建立大秦時期,五霸七雄、大秦一統,演繹「兵征天下,王者治國」乃人間傳播文化之手段;道儒問世、百家紛紜,詮釋返本歸真、修煉得道乃為人之根本。</div>
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但宇宙「成、住、壞、滅」規律導致人類道德逐漸下滑,此時人們道德水準相比三皇五帝之時,相差甚遠。每當人類社會處在此道德開始敗壞之時,創世主會安排神、佛下世傳法講道,歸正人類道德,教人向善,返本歸真,並度有緣之士重回天國。老子函谷西去,留下五千真言,闡述本次人類道家出世修煉經典。孔子周遊列國,講述中庸之道,修訂中國千年儒家入世為人本章。</div>
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然陰陽善惡,相生相剋。戰國末期,諸子百家齊來紛擾世間,正理不清,思想混亂,加之數百年爭戰,人心思定。</div>
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秦王嬴政(後為秦始皇),順天時、應地利、符人和、治百亂於一瞬,興百廢於一時,一統江山,正本清源,為華夏千古保正道、固良基,樹萬古豐碑。</div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第一章 紛爭殘局 神傳文化</strong></div>
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世界上各個民族在歷史中皆深信神靈,相信善有善報、惡有惡報,才會主動約束自己不做壞事,才能維持社會道德水準。隨著人們道德下滑、對神信仰減弱,神亦減少了示人神跡。在中國,老子於春秋時代出世傳道,其它國家釋迦牟尼、耶穌隨之出現,使本次人類知道什麼是佛、什麼是道、什麼是神, 如何通過修煉返本歸真、回歸天國, 同時使人類道德回升。</div>
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當走過這一段歷史,不難看出,春秋五霸迭起、戰國七強爭雄、秦始皇滅六國一統天下——亦是在演繹「兵征天下,王者治國」。</div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">一、道、儒問世,百家紛紜</strong></div>
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春秋百國爭戰、亂世紛紜之際,世人被這混亂時局迷惑之時,創世主及眾神安排一大覺之士悄然下世——老子,姓李、名耳、字聃,開始傳法講道並留下了道家修煉之經典著作——《道德經》。</div>
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老子下世度人,揭示人來世間最根本的目的乃返本歸真。老子《道德經》,短短五千言,在如來層次上講出「道(法)生萬物」之真機,及宇宙一定空間中的相生相剋機制,告訴修煉人在人世間達到無為之境地才能得道,才能功成圓滿,才能具足神通而無不為。無形大道,看似無為,卻無不為,順道者昌,逆道者亡。老子把王者之道、儒家思想及用兵至理等囊括在寥寥數語中。</div>
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老子深知人間險惡,更清楚後世將有宇宙大法洪傳,只留下五千言《道德經》便匆匆西去。由於道家之單傳習慣,老子沒有像釋迦牟尼、耶穌那樣普度眾生,廣傳佛法。《道德經》使後人知道什麼是道家修煉。兩千多年來,中國及世界其它國家皆從《道德經》中汲取了治國安民、為人處世的正面內涵。</div>
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與中國老子同時,南亞次大陸上誕生了釋迦牟尼佛。其後五百年,西亞以色列也誕生了一位大覺者耶穌基督。無論是老子還是釋迦牟尼與耶穌,都轉生至人間傳法救人,奠定修煉文化。其重要原因為創世主明察人類道德開始走向衰敗,遂作了千秋萬代之安排。</div>
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在道家修煉文化之最底層,孔子也應運而生(公元前552年)。他帶領學生周遊列國,奔走遊說,講述「中庸之道」及「仁、義、禮、智、信」入世為人這個道理。孔子探究夏、商、西周三代禮儀制度,上起唐堯、虞舜,下至秦穆公,把華夏先皇們管理國家之歷史和文化整理、編輯,後人稱為儒家六經。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">明人繪《孔子聖跡圖》冊頁之《問禮老聃圖》。</span></div>
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老子所講是修煉方法;孔子給人留下的只是一個做人辦法——中庸思想。道法、儒理問世,諸子百家齊出,正邪相混,真假難辨。除道、儒之外,春秋戰國時期,又有很多人自成一家,如兵家、墨家、法家、縱橫家、陰陽家、名家、醫家、農家、雜家、書畫家等主要十幾家,還有晏子、孫子、管子、莊子、荀子、孟子、墨子、鬼谷子、韓非子等諸子。當然,有些人是被派下來豐富人間文化,也有很多人是來干擾、破壞正道、正法流傳。為此,秦始皇不只需要武力征服六國,更要從思想方面正本清源,理清正念,保護中華神傳文化。</div>
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中國處於春秋末年,群雄並起、百家爭鳴,湧現出老子、孔子的同時,在歐洲,創世主也安排了古希臘文明興起。古希臘湧現出一批哲學家如泰勒斯、畢達哥拉斯、德謨克利特、蘇格拉底、柏拉圖和亞里斯多德。這些東西方智者創造了此次人類兩大文明體系。</div>
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古希臘先知蘇格拉底開創了古希臘文明。神傳古希臘文明對其後羅馬帝國有著重大影響,雄主凱撒大帝征服地中海及歐洲大陸時,又將神傳古希臘文明帶到環地中海及歐洲許多地區,為整個西方文明打下基礎。凱撒大帝文治武功作為全球整台歷史大戲AB角色之B角,其備份作用完成,也就成為歷史。隨後,歐洲思想、哲學及文化有著千餘年發展空檔,直到13世紀初世界君王成吉思汗黃金家族之大軍衝破了歐洲文藝復興黎明前的黑暗,其同時也為歐洲思想、文藝復興起了催生、啟明作用。(此為後話。)</div>
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整個這一段歷史儼然好似中華道、儒傳世,樹立對神之正信;秦皇漢武發揚、光大、保護神傳文化之一份翻版。</div>
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秦始皇貴為皇帝、天子——上天之子,承載開創新朝之重任,所有人間之理、之法、之道皆為秦始皇所選、為秦始皇所用。後人總想弄清秦始皇之思想來源到底是來自法家或是儒家,或是道家、陰陽家等等,卻總是不得其門。其實所有這些門派、思想皆是「唯其所用」、「供其選擇」而已。秦始皇獨自創立、用以教化民眾之法律體系,和商鞅等所謂先秦法家之「法」,實非同一體系。另外,諸子百家的出現,還因為秦始皇將開創神傳文化新時期,各天國體系皆欲與神州結緣,適時將其文化、思想、特點帶入中國五千年歷史大舞台,以備選擇。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">秦始皇嬴政畫像。</span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">二、兵征天下,王者治國</strong></div>
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兵征天下,王者治國,正義之戰也會用來消滅惡人、惡勢力及惡國家,如黃帝伐蚩尤、成湯伐桀、武王伐紂等等。隨著人類敗壞,天災人禍、戰爭等越加頻繁。春秋戰國、大秦一統江山時代亦在演繹、規範這一規則。</div>
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史稱,夏時諸侯,號稱萬國,至商而有三千,至周而有八百,至春秋,百餘國。春秋與戰國時期,戰爭更為頻繁,規模更大。據《左傳》記載,春秋時共有一百四十多國。隨著諸多小國被吞併,最後只有七個較強的國家留下來,即秦、齊、楚、燕、韓、趙、魏,還有宋、越等幾個小國。歷史進入了後人所謂之戰國時代。這一時期戰爭規模更大,戰略、外交、合從、連橫將小國紛爭之式推演為大國之戰。</div>
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秦始皇順天時、得地利、以風捲殘雲之勢一統中國,結束春秋戰國時代。這一段歷史表面錯綜複雜,紛紜無序,神利用這爭戰教會世人主持正義、尊道敬天、處理紛爭,並通過最後結局——秦始皇一統天下,讓人明白天意不可違反之理。#</div>
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五千年輝煌神傳文化之《千古英雄人物》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-44702341971025444362016-09-26T18:13:00.002-07:002016-09-26T18:16:58.591-07:00【千古英雄人物】堯舜禹(9) 開創華夏新紀元<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 16px;">右:堯奉天命,以其仁慈博愛推赤心於天下,德被蒼生。左:禹治水土,以定九州,從此天地合數,宇宙有序,建立天地運行新秩序,最終完成了神州的創立過程。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 16px;"><br /></span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第七章 開創華夏新紀元</strong></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">一、洪範九疇</strong></div>
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帝舜歸天後,服喪三年完畢,禹為了把帝位讓給舜的兒子商均,躲避到陽城。但天下諸侯都不去朝拜商均而來朝拜禹。禹繼天子之位,國號夏。</div>
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禹繼帝位,首先祭祀天地、神靈。大禹叩首問天,天乃賜禹「洪範九疇」。</div>
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一天,大禹等來到熊耳山,即洛水發源地,有神龜出現,逕到禹前,背上有圖文,禹用筆照著它的式樣畫下。一邊是計數,從一到九,排列整齊,縱橫推算起來,無不是個成數。一邊是文字,即:五行,敬用五事,農用八政,協用五紀,建用皇極,乂用三德,明用稽疑,念用庶征,向用五福,威用六極。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">神龜負書。</span></div>
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禹有閒暇時,常常將這個洛書研究,將它次第排起來,成為九類,並加以解釋完善,就是「洪範九疇」。</div>
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「洪範九疇」,即天子的九項責任,也就是九條治世良策。即:初一曰五行,次二曰敬用五事,次三曰農用八政,次四曰協用五紀,次五曰建用皇極,次六曰乂用三德,次七曰明用稽疑,次八曰念用庶征,次九曰向用五福,威用六極。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">洪範九疇圖。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;"><br /></span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">二、鑄九鼎一統華夏</strong></div>
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大禹即位後,天下諸侯齊集塗山。為紀念這次盛會,大禹決定將各地進獻的青銅鑄成九鼎。哪一州所貢之金,就拿來鑄哪一州的鼎,將那一州內的山川形勢都鑄在上面;並將從前治水時所遇到的各種奇異禽獸、奇異之物等一併鑄在鼎上,以一鼎象徵一州,九鼎象徵九州。其中豫州鼎為中央大鼎。九鼎集中到夏朝都城,顯示大禹乃九州之主,天下從此一統。九鼎繼而成為「天命」之所繫的象徵,為鎮國之寶,象徵著皇權神授。夏亡鼎遷於商,商滅鼎遷於周,三代相傳。</div>
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在塗山大會上,禹殺了倨傲不臣的防風氏,諸侯賓服。</div>
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大禹南巡,至濟江,行至中流有二黃龍負舟,舟人皆懼。禹笑曰:「吾受命於天,屈力以養人。生,性也;死,命也。奚憂龍哉!」龍於是曳尾而逝。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">《禹貢》之九州山川圖。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;"><br /></span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">三、天下一統的管理模式</strong></div>
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夏禹之前,包括堯、舜時期,處於部落聯盟時期,是一種鬆散的統一,各氏族、部落酋長,由各氏族自行產生,各行其事。夏朝建立之後,為了統一政令,穩定社會秩序,防止相互侵擾,推出了許多措施。</div>
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1. 分州施治。原來各氏族、部落實行的都是氏族管理,氏族部落之間沒有領導與被領導關係,只有通婚、聯盟關係。從黃帝到堯,所謂「天下共主」,沒有強化的隸屬關係和義務。夏朝建立後,由氏族式變為地域式。各州長或者叫封國國君,或者叫方國國君,均由夏禹親自任命,受朝廷節制和領導。</div>
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2. 五服貢賦法。以前,各氏族、部落對「聯盟共主」進獻的物品,屬敬獻、報答和聯絡性質,不具義務性和法定性。夏朝建立後,根據各州物產情況,分別確定了各州應該進貢的物品種類和數量,以至進貢的時間和路線都有規定。這是各封國應盡的責任和義務,是一種法律性質的規定,不可以討價還價。</div>
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《尚書‧禹貢》記載,禹推出了「五服貢賦」之法。賦者,朝廷強制性從百姓那裡收取之意。貢者,諸侯自覺供奉於朝廷。</div>
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《禹貢》規定國都以外五百里叫做甸服,即天子服田役納谷稅的地區。緊靠王城百里以內要交納連稈的整棵莊稼,一百里以外到二百里以內要交納禾穗,二百里以外到三百里以內要交納谷粒,三百里以外到四百里以內要交納粗米,四百里以外到五百里以內要交納精米。</div>
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甸服以外五百里的地區為侯服,即為國家和天子服差役的地區。靠近甸服一百里以內是卿大夫的采邑,往外二百里以內為小的封國,再往外三百里以內為諸侯的封地。離甸服最近的一百里替天子服差役;二百里的,擔任國家的差役;三百里的,擔任偵察工作。</div>
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侯服以外五百里的地區為綏服,即受天子安撫、推行教化的地區。靠近侯服三百里以內考慮推行禮樂法度、教育等,往外二百里以內要振興武威,保衛天子。</div>
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綏服以外五百里的地區為要服,即受天子約束服從天子的地區。靠近綏服三百里以內要遵守教化,和平相處;往外二百里以內要遵守王法條約。</div>
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要服以外五百里的地區為荒服,即為天子守衛遠邊的荒遠地區。靠近要服三百里以內,維持隸屬關係;二百里的,進貢與否流動不定。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">五服圖。</span></div>
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<span style="background-color: white; color: #4e3207; font-family: "pmingliu"; font-size: 16px;">3. 統一曆法。曆法起源於對天文、天象的觀測,從伏羲到堯、舜、禹,都把觀測天象、把握天地日月星辰的運行規律、調和陰陽四時放在首位。我國傳統的干支紀年、紀月、紀日法起源很早,到了堯、舜時期,對曆法進行創新和統一。古時一代之興起,必定要改正朔,統一曆法。夏朝建立後,向各國頒布了夏曆,就是《夏小正》。依據北斗星旋轉斗柄所指的方位來確定月份,以斗柄指向正東偏北方向作為「建寅」,是為歲首,每十二個月算一年。夏曆按照十二個月的順序,分別記述了每個月中的星象、氣象、物像以及所應從事的農事和政事,以便利農業生產。每過三年,加一個閏月,也叫閏年,閏年這一年是十三個月,以協調曆日周期和天文周期的關係。夏曆基本延用到現在。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">清版《夏小正》。</span></div>
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4. 築城設壕。在古代,城就是國。夏的城郭已有一定制度,城門、閭巷、房舍,都有一定的布局。</div>
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5. 制定禹刑。據記載,夏朝法律制度主要包括刑法和軍法。後人追述,夏朝已經有刑法三千條。</div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">四、功成圓滿大禹歸天</strong></div>
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大禹治九州,平水土,創立神州,鑄九鼎一統華夏。確立貢賦制度,建立、完善了管理體制,王道大備。大禹於修道也頗有心得,他寫了三部書:《真靈寶要集》、《天官寶書》和《靈寶長生法》。</div>
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還有一些未了之事,就是大禹治水過程中得到許多寶物,有的需要歸放原處,有的需要封藏起來,不能散落在世間。最後大禹決定,除了當年西城王君贈與的寶書歸放王屋山洞原處外,其它的,包括他寫的三部書,都分散封藏於各地的山中,以待有緣。</div>
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帝禹繼位為天子後,舉用皋陶為帝位繼承人,把他推薦給上天,並把國政授給他,但皋陶已是三朝元老,年齡比禹還要大,沒有繼任就死了。禹又舉用了益,益佐禹治水有功,沒有總攬百官的經驗。</div>
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過了七年,禹帝到東方視察,到達會稽。在那裡,上天派一位天神駕龍迎接大禹歸天。</div>
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服喪三年完畢,益也像禹和舜一樣,欲把帝位讓與禹的兒子啟,自己到箕山之南去躲避。禹的兒子啟賢德,天下人心都歸向於他。禹雖授益,但益佐禹時間短,所以,諸侯還是都離開益而去朝拜啟,說:「這是我們的君主禹帝的兒子啊。」於是啟繼承了天子之位,這就是夏帝啟。</div>
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px;">夏啟畫像。</span></div>
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堯、舜、禹三位聖君所共同演繹的,是人間道德高尚時所能達到的美好景象:人們敬天重德,人間神跡常顯;帝王禪讓而繼,任人唯德,並多方考察,還要上薦於天,得到上天祥瑞的回應才隆重地舉行大典傳位授位。人們修身養性,常向得道高人祈求請教,甚至能得神仙們直接的指導;人們在神的直接指導和幫助下渡過難關,完成甚至今天都難以想像的奇蹟⋯⋯</div>
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於是人們確切知道,這是一個人神同在的時代,神州真是神出沒的地方,中華文化是神傳給人的文化。</div>
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堯奉天命,以其仁慈博愛推赤心於天下,德被蒼生。在他的感召和教化下,百姓九族世代相親,百官一心政績卓著,萬邦和睦天下太平。萬國萬民凝聚一體,天下歸心,共同組成了中原部落大聯盟,為一統天下打下了基礎。堯奠定四時,創建曆法,使天地四時有序,陰陽調和。羿射九日,掃除妖魔,淨化人類生存環境。天授堯河圖洛書,開示虞、夏、殷、周、秦、漢興亡之數。聖德感天,天降十瑞以祥帝堯。景星獻瑞,昭示堯乃神來世間,開創新宇,開創五千年神傳文化。</div>
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帝舜處於承堯啟禹的時期,他所展現的高尚品德、仁愛孝悌,朱鳥呈祥,垂范後世。他所倡導並推行的倫理道德,成為人們的行為準則和道德規範。他所奠定的以道德為核心的傳統文化,若日月之光,恩澤萬代。他確立官員、諸侯考核獎懲制度,強化朝廷與諸侯的聯繫和從屬關係,建立了一套完整的道德、法度、教育、考核獎懲體系,確立了天下一統的構架和格局。推行五典萬民樂從,開創教育功垂萬世,設立刑法有章可循。最後修得正果,得道昇天。</div>
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禹治水土,以定九州,從此天地合數,宇宙有序,建立天地運行新秩序,最終完成了神州的創立過程。天下萬民皆得平土而居,威德教化及於荒遠的邊陲,功高日月。確立貢賦制度,建立完善管理體制,帝道大備。治九州功齊天地,鑄九鼎鎮撫八方,帝道興四海臣服,開新宇一統萬邦。神禹最後圓滿歸天。</div>
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堯、舜、禹三位聖君承前啟後,奉天命,降世間,開創新宇。參同契合宇宙自然,規正了天地四時運行秩序。平治水土,調和陰陽,剷除妖魔,澄清寰宇,開創、奠定人類生活環境,淨化萬物生存空間,一統華夏。道行天下,德澤廣被,以巨德而帝天下,創造天地人協和自然、以道德為核心、天人合一的文化體系,共同完成了創建神州這個大舞台的過程,光耀寰宇。#</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">主要參考文獻</strong></div>
<ul style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; list-style: none outside none; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">饒宗頤、曾憲通,《楚帛書》(含《長沙子彈庫楚帛書》內容),中華書局香港分局出版,1985年9月</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">淮南王劉安及其幕下士人,《淮南子》,西漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">羅泌,《路史》,宋</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">司馬貞,《三皇本紀》,唐</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">房玄齡等人合著,《晉書》,唐</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">《奇門遁甲》(「竊惟黃帝戰蚩尤於涿鹿,夢天神授符,而命風後演就奇門,此遁甲所由始也。帝堯命大禹治水,得玄女傳文,而因洛龜畫敘九疇,此遁甲所由著也。」)</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">司馬遷,《史記》,西漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">作者已佚,《竹書紀年》,戰國時代</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">《春秋元命苞》,漢代,《春秋緯》之一種。其書已佚,僅存遺編殘圖</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">《春秋緯》,漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">劉向,《說苑》,西漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">作者已佚,《山海經》,西漢。劉向、劉歆父子校刊而成「出於唐虞之際」</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">上古帝王,《尚書》,上古及夏、商、西周</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">先秦史官,《世本》,先秦</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">馬驌,《繹史》,清</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">安居香山、中村璋八,《緯書集成》, 1964。</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">吳平,《越絕書》,東漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">戴德,《大戴禮記》,西漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">班固,《白虎通義》,漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">應劭,《風俗通義》,漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">呂不韋,《呂氏春秋》,戰國時代</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">沈約等人,《宋書》,南朝.梁</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">任昉,《述異記》,南朝.梁</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">班彪等,《漢書》,東漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">彝族史詩,《洪水紀》,流傳於中國貴州西部的最完整的洪水傳說</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">耶穌基督與其門徒的言行,《聖經》。神藉著人手而寫下他的話。</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">酈道元,《水經注》,北魏晚期</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">歐陽詢等十餘人,《藝文類聚》,武德七年(624年)成書</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">李昉等,《太平御覽》,北宋</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">潘錫恩等,《大清一統志》,清.嘉慶朝本</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">匿名,《波波武經》,《The Popol Vuh》,16世紀中葉</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">皇甫謐,《高士傳》,西晉</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">蘇洵,《謚法》,宋</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">荀況,《荀子》,周</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">孔子的學生及戰國時期儒學學者,《禮記》,戰國時代</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">馬端臨,《文獻通考》,元</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">趙曄,《吳越春秋》,東漢</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">王嘉,《拾遺記》,東晉</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">羅含,《湘中記》,晉</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">多人,《詩經》,西周初年至春秋中葉</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">左丘明,《春秋左氏傳》,春秋</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">皇甫謐,《帝王世紀》,西晉</li>
<li style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">鍾毓龍,《上古神話演義》,民國</li>
</ul>
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五千年輝煌神傳文化之《千古英雄人物》研究組</div>
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<span style="color: #4e3207; font-size: 12.0pt;">本文摘自<span lang="EN-US">:<!--[if gte vml 1]><v:shapetype
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-5827366133743298752016-09-26T06:53:00.003-07:002016-09-26T06:53:37.789-07:00【千古英雄人物】堯舜禹(8) 舜繼位一統天下<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZHoPKR7ZkrcY80-FldWxN_1Vko_GVAbnDJHcVEwnD5Ej7SAvdppmqpMbOVH9k71mR5RgwyP-cTgXkdWAW26ew7BysOAIYT1ud_iEaRa4sbM0wytobci9JOupK1Aa0QaB-f8fltdL4TMo/s1600/%25E4%25BA%2594%25E5%258D%2583%25E5%25B9%25B4%25E8%25BC%259D%25E7%2585%258C%25E7%25A5%259E%25E5%2582%25B3%25E6%2596%2587%25E5%258C%2596%25E4%25B9%258B%25E5%258D%2583%25E5%258F%25A4%25E8%258B%25B1%25E9%259B%2584%25E4%25BA%25BA%25E7%2589%25A9.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjZHoPKR7ZkrcY80-FldWxN_1Vko_GVAbnDJHcVEwnD5Ej7SAvdppmqpMbOVH9k71mR5RgwyP-cTgXkdWAW26ew7BysOAIYT1ud_iEaRa4sbM0wytobci9JOupK1Aa0QaB-f8fltdL4TMo/s320/%25E4%25BA%2594%25E5%258D%2583%25E5%25B9%25B4%25E8%25BC%259D%25E7%2585%258C%25E7%25A5%259E%25E5%2582%25B3%25E6%2596%2587%25E5%258C%2596%25E4%25B9%258B%25E5%258D%2583%25E5%258F%25A4%25E8%258B%25B1%25E9%259B%2584%25E4%25BA%25BA%25E7%2589%25A9.jpg" width="320" /></a></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;">五千年輝煌神傳文化之千古英雄人物。</span></div>
<div class="separator" style="clear: both; text-align: center;">
<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;"><br /></span></div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第六章 舜繼位一統天下</strong></div>
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舜被舉用掌管政事二十年,堯讓他代行天子的政務,攝政八年。</div>
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堯帝崩後,舜守孝三年。舜讓位給堯帝的兒子丹朱,自己退避到南河之南。但天下諸侯都去朝見舜,有事不找丹朱而找舜。舜覺得天意所歸,於是,舜乃於正月初一祭文廟登天子位,建都蒲阪,國號有虞,崇尚紅色。</div>
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據《竹書紀年》:舜「即帝位,蓂莢生於階,鳳皇巢於庭,擊石拊石,以歌九韶,百獸率舞,景星出於房,地出乘黃之馬」,天下太平,千祥雲集。</div>
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帝舜繼位之初,景星出於房。房宿是東方青龍七宿之一。景星是瑞星,顯示帝王受命於天,人君有道,王者不私。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">清人繪帝舜像。</span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">一、西王母來朝</strong></div>
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據《帝王世紀》,舜帝登基西王母來賀,「西王母慕舜德,來獻白環及玦,並貢益地圖。」</div>
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據《竹書紀年》「九年,西王母來朝。」「獻白環、玉玦。」</div>
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臨行,西王母對舜和禹說,我們以後還會見面的。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">二、制定一統方案</strong></div>
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舜即位後,舉賢任能,完善管理制度。任禹為司空,總攬百官;契為司徙,掌管教化;後稷主管農業;皋陶掌司法。</div>
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水患平息、九州連通,天下一統便擺到議事日程。進一步完善五刑,推行五典、道德教化,復位五信(公執桓圭,侯執信圭,伯執躬圭,子執谷璧,男執蒲璧),制定君臣禮制,並制定天下一統六條大綱及與之相應的統一曆法、四時,統一音律和度量。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">三、德化有苗</strong></div>
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轉眼間舜已八十多歲了,除了繁忙的政務,他還勤於修道,頗有成仙之志。但尚有兩件事未辦理。</div>
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第一件是傳位給禹。</div>
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第二件事,就是三苗之國總不安定。以前堯時三苗作亂被平息,現在又恢復愚民、虐民的做法,反抗朝廷。帝舜不想把這麼一個不安定的天下移交給禹,想自己平治後再交給禹。</div>
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針對有苗氏族叛逆,禹請征之,舜曰:「我德不厚,而行武,非道也。」乃修教三年,執干戚而舞之,有苗請服。後遷三苗於三危。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">四、禪讓大禹</strong></div>
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降服有苗之後,重要的事情就是禪讓於大禹。</div>
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一天,帝舜見有五位老者在國門附近徘徊,只見他們鬚眉皓白,衣冠偉然。帝舜想起來:「前次隨帝堯在首山,有五老游河,告訴我們河圖將來,忽然化為流星上入昂,不就是他們嗎?現在又來遊戲人間,我不可當面錯過。」走向他們深深致禮道:「五位星君,難得又光臨塵世,幸遇幸遇。」</div>
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那五位老者連忙否認。</div>
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帝舜見他們不承認,也無可奈何,於是請他們到學堂的養老之所奉養。五老答應了。帝舜以師禮尊之,時常去向他們請教。</div>
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帝舜十四年,一日,帝舜與百官演奏《韶》樂,忽然天氣大變,雷聲疾震,大雨傾盆,狂風大作,大木拔起。殿廷之中,樂器四散傾倒。那些樂工舞人站立不住,伏在地上。帝舜依舊從容不迫地坐在那裡,一手抱住一座將要傾倒的鐘磬架子,一手執著一個衡,仰天說道:「不錯不錯,這個天下的確不是我一個人的。」說著,徐徐站起,將鐘磬架子和衡都安放好了,整肅衣冠,向天禮拜,心中暗暗祝告道:「皇天示警,想來是為這個天下的問題,但是我決不敢私有,一定上法帝堯,擇賢而傳之。細察群臣之中,功德之盛無過於禹,現在敬將禹薦於皇天,祈皇天鑒察。假使禹是不勝任的,讓皇天風雨更疾,雷電更厲,以警我所舉之失當。假使禹是勝任的,請皇天速收風雨,另降嘉禾,我不勝迫切待命之至!」(《上古神話演義》,鍾毓龍著)祝告未必,雷聲已收,雨也止,風也住。到得帝舜站起來,已漸漸雲開日出,豁然重見青天。</div>
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隔不多時,但覺氤氤氳氳,鬱鬱紛紛,似煙非煙、似雲非雲的一股氣滿殿滿庭的散布開來。又隔了多時,但覺那股氣漸漸聚起來,飛上天空,凝成五彩,日光一照,分外鮮明,美麗不可名狀。看了這種情形,大家齊叫道:「這是卿雲!」</div>
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帝舜此時,見天人感應如此之速,非常高興,於是信口作成一歌。其詞曰:「卿雲爛兮,糾婆漫兮。日月光華,旦復旦兮。」歌罷之後,群臣知道這種祥瑞都是帝舜盛德所致,大家都上前再拜稽首,恭和一歌。其詞曰:「明明上天,爛然星陳。日月光華,弘予一人。」</div>
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帝舜聽了這首和歌,知道群臣之意還是推戴自己,於是又作一歌,將自己打算遜位之意加以表白,使群臣得知。其詞曰:「日月有常,星辰有行。四時從經,萬姓允誠。於予論樂,配天之靈。遷於聖賢,莫不咸聽。鼚乎鼓之,軒乎舞之。精華已竭,褰裳去之。」</div>
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歌罷,帝舜道:「今朕亦年八旬,戀戀於此,不求替人,是以天下為私,何以對先帝?況天下非一人之天下,適才所見已有神示。」</div>
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帝舜像當年帝堯一樣,到河、洛祈求神示。帝舜齋戒沐浴後,率領群臣登壇,默默祝。祝罷,就在壇上恭敬待命。</div>
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隔了多時,忽見壇外有大物蠕蠕而動,仔細一看,原來是一條五彩的黃龍,背上負著一個圖,長約三十二尺,廣約九尺。那龍來到壇上,將背一聳,圖已落在帝舜面前,隨即入水而逝。帝舜與群臣細看那圖,以黃玉為押,以白玉為檢,以黃金為繩,以紫芝為泥,端端正正一顆印章蓋在上面,是「天黃帝符璽」五個大字。再將圖展開一看,其文字大意是說天下應該傳禹的話。</div>
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這時忽見那五個老翁又出現於車前。五老齊聲笑道:「現在知道帝遜位已確定有人,請從此辭,後會有期。」說罷,各各將身一舉,倏忽不知所之。隔了許久變成了五顆大星,整齊地排在天空,連成一條珠鏈,俗稱「五星聯珠」,是難得一見的天象。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">帝舜畫像,出清故宮南薰殿藏聖君賢臣像。</span></div>
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次年,有青龍現於郊外。</div>
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帝舜四十二年冬,霜降之後,草木仍舊青蔥,不凋萎,大家以為稀奇。禹道:「這是木氣太盛之故。」帝舜聽了,笑道:「該是應在汝身上呢。汝德在木。以前青龍出現,青色屬木,連年草木非常暢茂,亦是木的徵兆。這樣看來,汝可以代朕即位了。」</div>
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過了一段時間,又有祝融之神降於崇山。祝融乃火神,人們認為是由於木氣盛導致火盛。</div>
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帝舜知道這一系列事件的出現都是伯禹將興之兆。舜對禹說:「完成治水,有大功於天下。能勤勞於國,節儉於家,不自滿自大,德行美好。上天的大命落到你的身上了。」</div>
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禹還要推辭。</div>
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帝舜說,天意如此,不要再推辭了。</div>
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帝舜擇正月上日,於神宗帝堯之廟禪位於禹,一切禮節都和從前帝堯禪舜一樣。</div>
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帝舜諄囑禹道:「要慎重對待你的大位,敬行人民可願的事。」</div>
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攝政後,禹商議恢復九州之制。大禹治水之時,已將九州之貢賦規劃妥當,現在受命攝政,先行恢復九州之制,再將從前所定貢賦之法頒發於諸侯。大禹這種辦法近乎中央集權。比帝舜的頒五圭壁等符信更進一步,那還是名義上之統一,如今不但名義上須受朝廷之統率,並且實際上每年須拿出多少貨物來供給朝廷。貨物的多少與種類都由朝廷指定,無可避減。諸侯是否服從朝廷,從前不一定看得出,假如他實際雖已背叛,而表面上並無表示,也只好由他去。如今每年須納多少貢物,貢物不到,即是背叛之據。</div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">五、「聖人心傳」十六字心法</strong></div>
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帝舜禪讓大禹,還傳給大禹十六字心法,謂之「聖人心傳」,即「人心惟危,道心惟微,惟精惟一,允執厥中。」這是堯、舜、禹相傳的個人道德修養和治理國家的原則。</div>
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「人心惟危」是指人心具有很多不確定性,貪嗔癡愛,飲食男女,一切都是人心。在聲色、名利、妒忌等的驅使下,人心是最具危險的,所以,一定要謹慎的把握住心性。</div>
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「道心惟微」是說道心非常微妙。「道心」乃天地自然之心,也就是先天的本性。人心戰勝道心,就墮落而為小人;道心戰勝人心,就上達而成君子,甚至超凡入聖。</div>
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「惟精惟一」是說集中精神領悟道心,專一其心,守先天一性(即道心)。</div>
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「允執厥中」,「允執」就是平心靜氣、靜觀執守,不離自性,堅守道心,不偏不倚。</div>
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這十六字看上去是安邦治國的心法,實際上也是修身養性的修煉心法。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">六、帝舜昇天</strong></div>
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到了晚年,帝舜於修道已有根基。一次,舜巡視到武夷地區,見到了彭祖的兩個兒子,他們談了很多修道的事情。</div>
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一次,帝舜等在華林山遇到元秀真人,元秀真人詳盡地給他講了如何練導引養身之功和脫胎換骨之術。</div>
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帝舜五十年,到得鳴條。舜愛其山水清幽,便叫人造了幾間房屋,就此住下,不歸蒲阪了。帝舜這也是傚法帝堯作游宮的辦法,避開都城,好讓伯禹獨行其志。</div>
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帝舜在晏龍和侍衛的陪同下,來到蒼梧山腳下,路見一個人,那人自稱何侯,又叫嚙缺。</div>
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帝舜和從人都吃了一驚,帝舜驚問道:「你是蒼梧嚙缺,我師許由的師父,失敬,失敬!你怎麼知道我們今天會路過這裡呢?」</div>
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何侯說:「我師父赤松子前天說,聖天子的昇天之期快到了,所以我來這山下迎候聖駕。」</div>
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於是帝舜一行來到何侯的茅屋。何侯到帝舜耳邊竊竊低語了一陣。只聽帝舜說:「可以!」「好!」最後,何侯說道:「明天大吉,到晚上就可以去了。」帝舜連連點頭。</div>
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第二天,帝舜拿了幾塊竹簡,提起刀筆,在上面寫了幾句話,放在案上。</div>
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帝舜叫從人預備盤水,沐浴過了,換上新衣。看看近晚,帝舜叫過從人來,吩咐道:「朕今晚就要昇天了,平日修煉總算得了正果。待朕上昇之後,汝等可急急回帝都通報。朕另有遺書幾件,可以拿去為憑,所有的話語都寫明在上面。」此外別無他語。從人只好唯唯答應。</div>
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過了片時,已到黃昏,天空中現紅霞光彩,有音樂響起,異香撲鼻。只見西北角上彩雲繚繞,似有無數仙人,各執樂器而來,後面隨有瑤車、玉攆、霓旌、羽蓋,四面簇擁著,冉冉降落下來。帝舜與何侯亦走出茅屋,拱手相迎。眾仙來到地上,其中一上仙向帝舜拱手道:「某等奉天帝之命,以汝在人間功德已滿,即脫塵世,特來迎接,上歸崑崙天界。」帝舜隨即登車。瑤車、玉輦漸漸上升,帝舜向從人招手而去。</div>
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舜六十一歲時繼堯登臨天子之位,享年一百一十歲,在位五十年。</div>
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舜的衣冠塚葬埋在長江南岸的九嶷山,就是零陵。</div>
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帝舜處於承堯啟禹的重要時期,他推行以德育民,以仁施政,以孝治家,以禮治人,以善聚民。他所展現的高尚品德、孝悌忠信,為後世所推崇。他所倡導並推行的倫理道德,成為人們的行為準則和道德規範。他所奠定的以道德為核心的傳統文化,歷四千多年滄桑歲月,仍然閃耀著光彩,若日月之光,與天地同在。#</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">清代王素繪畫《二十四孝圖》之虞舜孝行感天。</span></div>
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(未完待續)</div>
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五千年輝煌神傳文化之《千古英雄人物》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-9933601921635188802016-09-25T06:49:00.002-07:002016-09-25T06:49:10.540-07:00【千古英雄人物】堯舜禹(7) 大禹治長江<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjq3S9FTi1sKgfZEX5ZhlLOSggfmRTlJCgDf0cHxt2BicSBJfssERAmzaVmlSgad3iL5wgLMrfiTaqo3Vik1s6Z_JywmmFVe88EF5TJSmqiKGZBSNgeBr6dsqGYdreE9n5lCiTQOy4cDgw/s1600/yugongjiuzhou-e1459674973354.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="232" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjq3S9FTi1sKgfZEX5ZhlLOSggfmRTlJCgDf0cHxt2BicSBJfssERAmzaVmlSgad3iL5wgLMrfiTaqo3Vik1s6Z_JywmmFVe88EF5TJSmqiKGZBSNgeBr6dsqGYdreE9n5lCiTQOy4cDgw/s320/yugongjiuzhou-e1459674973354.jpg" width="320" /></a></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;">禹貢九州圖</span></div>
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<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">五、治理南方水系</strong></div>
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南方水系眾多,主要有長江(大江)、淮河,而長江的支流繁多。</div>
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按計劃治理徐州一帶,包括徐州、揚州和豫州的一部分。徐州東起大海,南至淮河北岸,北到泰山。河流有黃河、淮河及沂水;山系有蒙山、羽山。向東治理泗水、沂蒙水,向南治理淮水,從桐柏山開始疏導淮河,向東和泗水、沂水會合,東流入大海。沂蒙山、羽山可以種植了。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">塗山娶妻</strong></div>
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禹年三十尚未娶妻,禹道:「我若娶妻,必有一種奇異的征應。」</div>
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禹等一行在前往治理淮河的途中,一隻九尾的白狐造訪禹,說道:「我家住在南方塗山旁邊的一個塗山國。那塗山國的國君有兩個女公子,美麗非常,才德兼備,要想嫁給崇伯。」禹以異類為由而拒絕。</div>
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九尾狐道:「現在我用這個九尾白狐的形象來見你,是因為你前日有一句話,說你若娶妻必定有奇異征應,所以我才給你個奇異征應,亦是來給你一個祥瑞。你要我是個人身,這又何難?」說著,將身一搖,轉眼之間便化成一個白鬚老者,仙風道骨,氣概不凡。</div>
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大禹見老者不凡,大有來歷。他想,白者,吾之服也;其九尾者,陽數也,王者之證也。於是大禹答應這門婚事, 禹到塗山國與塗山君的兩個女兒女嬌、女攸成了親。</div>
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第四天大禹便辭別女嬌和女攸,啟程前往治理潁河、淮河。史曰:「禹娶塗山氏,不以私害公,自辛至甲四日,復往治水。」後世在九江、當塗以及江淮地區,以辛、壬、癸、甲之日為嫁娶日,成為風俗。</div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">降服巫支祁</strong></div>
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當時,淮河桐柏山一帶有一個神通廣大的水妖叫巫支祁,據《古岳瀆經》記載「其形若猿猴,金目雪牙,輕利倏忽」。大禹治淮時,巫支祁作惡,干擾治水,被禹降服,鎖於淮井之中,這就是著名的「禹王鎖蛟」的故事。</div>
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據說幾千年後,到得唐朝時候,楚州有個漁人,在淮水中釣魚,忽然釣得一條鐵索,其長無窮。刺史李陽聽說此信,召集人夫來挽這鐵索。等到鐵索挽盡,忽然跳出一只青色獼猴,大家正在驚駭,那青獼猴帶著鐵索仍復跳入水中。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">三過家門</strong></div>
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接下來治理淮河。第一步,疏濬淮水下流;第二步,開鑿塗山與北面的荊山,二山本來相連,鑿開後,淮水從二山之間流過;第三步,就是開鑿硤石山,使淮水亦從兩山之間流過;第四步,治理支流。</div>
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一日,大禹又循淮水而上,察看各地工程,行到塗山與荊山開鑿之處。那時塗山國已由江南遷回原地了。忽聞大禹到來,全國歡迎。大禹應酬了一番,沒有顧得上回家,馬上回到工地,然後向淮水上流而去。</div>
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大禹再向西行,隨後治理了潁水、汝水,隨後又是沂水。</div>
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至此,徐豫二州水患大致已平。經治理後這裡成了物產豐饒富庶之地。</div>
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一日,大禹治理揚州路經塗山,路過家門口,聽得裡邊有孩子呱呱的啼哭之聲,大禹依舊沒有能夠回家看望。</div>
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又一次,有從塗山過來的人告訴大禹:夫人聽見崇伯治水要經過家門,可以相見,非常歡喜,正抱了公子站在門外一塊大石上盼望。可是禹仍然未能抽出時間看望妻兒。在塗山的東端有望夫石,緣於女嬌曾站在這塊大石上盼望大禹歸來。這就是大禹三過家門而不入的動人故事。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">打通轘轅隘道</strong></div>
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在豫州太室山與少室山之間,有一個隘道,名叫轘轅。如果打通轘轅隘道,既可以洩洪,洩洪後又可以作為帝都至嵩山的一條便捷通道。為此,禹決定打通這個隘道。</div>
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開鑿轘轅隘道時,岩石變得非常堅硬,很難開鑿。大禹說「我來開鑿!」他手拿開山斧,又取一面鼓來,吩咐眾人道:「我鑿山時,不許上山干擾。竣工之時,聽我擊鼓,方可上山。」</div>
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大禹說罷,正要上山,忽報,塗山二位夫人到了。大禹很詫異:怎麼早不到,晚不到,偏偏正要上山,卻一起到工地來了?那時女攸的身孕,將屆十月。面對二位夫人,大禹沒空盤桓,連連對二位夫人搖手道:「沒空,沒空,我現在就要上山,你們且在山下等待,我完工就來。」</div>
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二位夫人問:「何時完工?」</div>
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大禹指著手中的鼓說:「聽我鼓聲一響,就完工了。」說罷,提起鼓和開山斧,匆匆上山。</div>
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二位夫人只得在山下面等候。日將正午,只聽得山上有鼓聲,就說:「工程完了,我們上去見他吧。」說著,女嬌攙了女攸上山。哪知走到山上,並不見禹,只見一條黃龍,執開山斧,專心一志的在那裡開山。後面放著一面鼓,他的尾巴不時觸著它,鼕鼕作響。女攸看了,拖了女嬌往山下跑。</div>
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禹知道真形被她們窺破,復了人形,連忙跑下山來想要向二位夫人解釋。哪知女攸卻在路旁化了一塊大石,禹向那化石說道:「你化為石頭,不願見我,但是我的兒子要還我的。」說聲未畢,忽聽一聲響,那化石突然破裂,從中出來一個嬰兒,是男孩。禹因為這個男孩是石啟而生的,所以命名為「啟」。</div>
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在有的資料記述中,寫成了禹化黃熊,如前面所述,實際上禹在這裡所化的不是黃熊,是黃能,是能字下三個點,讀音龍,確切地說是黃龍。在開鑿龍門時,也有禹化黃龍的說法。</div>
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轘轅之路既通,從河洛到嵩山的路程省去不少,以後遂成南北大路。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">治理揚州、荊州</strong></div>
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揚州位於淮河以南,南至大海屬揚州。這裡是一片低窪潮濕的土地。洪澤湖、高郵湖、太湖(震澤)、彭蠡湖、杭州灣盡在其中。河流有松江、錢塘江、浦陽江等,禹把這些水系導入黃海,震澤地區也獲得安定了。</div>
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接下來治理荊州。從湖北荊山到湖南衡山南面屬荊州,這裡水系眾多。禹自彭蠡湖西行治理洞庭湖及其支流:沅、漸、元、辰、敘、酉、澧、資、湘九水,使它們匯於洞庭湖。在長江北先導荊山,流通沮水和漳水;在鍾祥和荊門之間導內方山,疏通潛水、漢水,把漢水導入長江;又導桐柏山至其山尾水下游安陸的陪尾山,治理雲夢澤;導雞公山至大別山,疏通澴水、灄水、舉水、巴水、浠水。長江的眾多支流大都有了固定的河道。雲澤、夢澤也治理好了,這裡的土地可以耕種了。</div>
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禹治理荊州後,向北又進入豫州,治理漢水中游。在桐柏山北治理了外方山和熊耳山,兩山之間是伊水和洛水。從熊耳山開始導洛水,向東北與洞水相會,又向東至偃師與伊水會合,東流於鞏義進入黃河。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">禹劈三峽</strong></div>
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接下來治理梁州。梁州東與荊州接界,西北與雍州接界,包括今四川全省、湖北西部及陝西、甘肅南部,面積約有一百四十八萬平方公里。梁州位於長江上游,水系繁多,加之四面環山,水路不暢,水就壅塞在那裡。在這裡主要是治理泯江、黑水,開挖沱江,並打通三峽。</div>
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大禹鑿通黃牛峽、巴山峽,導泯江之水入於長江。泯江水量很大,為了分解泯江的水勢,大禹在泯江的東面又開挖了一條河道,叫做沱江。這樣泯江之水便順利導入長江。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">長江三峽之一的巫峽</span></div>
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開鑿三峽是治理梁州的一個重要工程。巫山三峽綿亙七百里,山山相連,峰峰不斷,岩石堅硬異常。大禹請求雲華夫人幫忙,雲華夫人施展神通,用電轟,用雷霹。堅硬的岩石漸漸變得疏鬆,人們很快就打通了巫山三峽,洪水從巴蜀境內流出來,最後流向大海。</div>
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長江的主流在大禹治水之前不是經現在的三峽,而是流經古之南江「涔水」 流下。清代地理學家胡謂在《禹貢錘指》中介紹:大禹治水疏鑿三峽之前,四川魚腹江之夷水,自奉節經長陽過宜都流入大江,這就是古時候長江的主河道。《水經註疏》載:「江水歷禹斷江南,峽北有七谷村,兩山間有水清深,潭而不流。又耆舊傳言,昔是大江,及禹治水,此江小不足洩水,禹更開今峽口,水勢並沖,此江遂絕,於今謂之斷江也。」 就是說「禹斷江」過去是長江主流,大禹治水時,因南江狹小不能滿足洩水的需要,於是大禹便開現在的水道。所以過去的那條稱為「南江」的水便斷了流,稱為「禹斷江」,也就是《東湖縣誌》所稱的「斷江峽」或稱「斷江山」。</div>
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大禹決巫山,令江水得東過,終於使長江「東流之注五湖(長江中下游的洞庭湖、鄱陽湖、太湖、洪澤湖、巢湖)之處,三峽之水從此暢通,長江的主流才改從現在的河道(即北江)流淌。</div>
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令地質學家感興趣的是,長江在西陵峽橫切黃陵背斜核心軸部,就是說在三峽形成河道之前,這裡應該是隆起的高山阻擋著水的東流。</div>
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傳說大禹治水劈三峽有神牛相助。當時三峽沒有河道,只有在其南部現在叫做「斷江」的小河道,不足以洩洪,於是禹劈三峽。巫山神女請土星相助,土星變作一頭大黃牛助禹打開三峽。為了紀念黃牛助大禹開峽,人們便在黃牛巖下建起黃牛廟。三國時,蜀相諸葛亮重修黃牛廟,並立碑碣。鐫刻碑文《黃牛廟記》。到北宋時期,歐陽修任夷陵縣令時,將「黃牛廟」改名「黃陵廟」。</div>
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再下來,大禹治理大澤和低窪濕地的積水,衡山神建議大禹祈禱天帝賜予息土,於是大禹拜求上帝賜息土治理了各大澤的及低窪之地的積水。同時沿長江沿線開挖一些湖泊,用於調節長江之水,豐水期可以洩洪和蓄水,枯水期則用來灌溉。長江沿線的這些湖泊使得長江中下游很少發生大的洪災和改道。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">立碑岣嶁峰</strong></div>
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一天,禹等路經衡山,登到最高峰,備了牲醴,恭敬祭祀。治水工程十之七八已完成,成功在望。決定刻石立碑,以作紀念。最後選擇將碑石立在岣嶁峰。歷代稱之為「岣嶁碑」,也叫禹王碑。</div>
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岣嶁峰,為衡山七十二峰之一,「岣嶁碑」立在一方天然的岩石上,傳說立碑之處即為當時水面的位置。碑高七尺,寬五尺,厚一尺,碑文七十七字,形似蝌蚪,又似鳥篆。這算是中國最古老的碑了。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">南宋嘉定五年(1212年)何致遊衡山,得見禹王碑,臨拓全文,立碑復刻於長沙岳麓山。圖為岳麓山禹王碑。</span></div>
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大禹在這裡得到嫘祖留下的金簡玉牒,與在宛委山所得的黃帝所藏一個式樣。治水成功後,仍藏書於此。《湘中記》記載:「岣嶁山有玉揲,禹按其文,以治水。」《吳越春秋》記載:「禹登衡山,夢蒼水使者,投金簡玉字之書,得治水之要,刻石山之高處。」</div>
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現代學者馬賀山先生,經二十多年對夏朝文字的潛心研究,破譯了《岣嶁碑》的碑文,碑文如下:</div>
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承帝塚然,翼輔雍衛。災降矢發,沮洹往行。三河飛湧。北過冀而奠,似若忘鳥。宿岳麓庭,昶溢酉祈,水廬弗長,往求永定。華岳泰衡。崇楚事裒,勞余神禋,鬯曼吉徙。南瀆衍昌,衣則食備,萬邦皆寧,疆無漾漭。</div>
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「岣嶁碑」釋義:</div>
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受帝命塚宰應允,輔助舜帝治理雝水和衛水。水災降臨,誓師出發,在沮水恆水之間奔忙。三河洪水氾濫,北過冀州而祭奠祖先神靈,姒忙於浚水忘記故鄉鳥地。治水在外常宿高山庭院,用酒祭祀天地,祈望河水暢通不再外溢,水到房前不要再漲了,希望洪水平定。從華岳到恆山再到泰山衡山,非常推崇有才智的人疏導河流,從此洪災減少,平時治水之餘以煙祭祀神靈,用芬芳的美酒以饗神,神靈昭示:遷徙大吉。南方的溝渠已經順暢,草木豐盛,豐衣足食,萬邦安寧,從邊疆到中原,再不見洪水氾濫。</div>
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「岣嶁碑」記錄了大禹受命於舜帝,從冀州出發奔波四方,隨山刊木,導水入河,三過家門而不入,經過十三年的努力,終於治平了洪水。「岣嶁碑」的內容與《禹貢》的記載大體一致,與《史記》中的「夏本紀」篇中關於大禹治水的歷史內容十分吻合。</div>
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漢武帝朔二年(公元前127年)建禹王殿於此,爾後歷代相繼修繕,清同治九年(公元1878年)重修為廟,占地一千多平方米。</div>
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岣嶁碑文中提到祭祀天地神靈,大禹治水每到一地都要祭祀山神,不同山神祭品也不一樣,這在《山海經》中有詳細記載。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">黑水立柱</strong></div>
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接著治理黑水。黑水是岷江上游最大的支流,水量很大,水中多蛟龍,水勢波濤洶湧。原來水底有一大穴,直通南海,蛟龍及各種大動物均由此進出。便是潮汐漲落,亦與黑水相通,加重了黑水的水患。大禹命人把蛟龍等通過洞穴驅逐到南海,考慮到蛟龍之性怕鐵,於是用百萬斤鐵鑄了一個大鐵柱,立於黑水底部洞穴之處,阻住蛟龍等來往之路。鐵樁立好之後,黑水得以平復。</div>
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梁州全部治理完畢,汶(岷)山、嶓塚山都可以耕種了,蔡山、蒙山的道路已經修好。</div>
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至此,治水工程基本完成,最終都導河入海。</div>
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大禹又巡查了海外諸國的水土情況,有許多奇異經歷,除掉了一些害人的怪獸,在北方除掉了女魃。至此,宇內海外水土治理完畢。伯益把跟隨大禹治水時所經歷的地理山川、草木鳥獸、奇風異俗、軼聞趣事記錄下來,並畫了圖,成為《山海經》的重要素材。</div>
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據「楚帛書」載:禺离(禹與契)治理大地,「以司堵壤」規劃九州,平治「山陵不疏」大地無序的混亂現象。「乃命山川四海,寮氣百氣,以為其疏,以涉山陵,瀧汩凼澫。」言大禹藉助山川四海陰陽之氣,開山導水,在茫茫洪水中堵壤布土,創造出可以生息的有序大地。</div>
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水患平息,天下萬民皆得平土而居。</div>
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《詩經》讚美道:「洪水茫茫,禹敷下土方。」《左傳》云:「美哉禹功!明德遠矣。微禹,吾其魚乎!」《史記》中也說:「大禹平活水土,功齊天地。」</div>
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禹治水有功,被封於河南,國號夏,賜姓姒氏。</div>
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治水成功,禹向堯、舜做了報告。禹曰:「天下名山,經五千三百七十山,六萬四千五十六里,居地也。言其五臧,蓋其餘小山甚眾,不足記雲。大地之東西二萬八千里,南北二萬六千里,出水之山者八千里,受水者八千里,出銅之山四百六十七,出鐵之山三千六百九十。此天地之所分壤樹谷也,戈矛之所發也,刀鎩之所起也,能者有餘,拙者不足。」</div>
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譯文:大禹說:天下的名山共有五千三百七十座,行走各條路線的直線距離六萬四千零五十六里(約32028公里)。這些名山分布在大地東西南北中五個山區。因此,把調查記錄整理,定名為《五臧山經》。此外,天下大大小小的山還有很多,就不做詳細記錄了。天下的名山五千三百七十座。但《五臧山經》記載的山,只有四百四十七座。有很多山做了調查,但沒有記錄在二十六條山經裡。</div>
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大地(今亞、非、歐三大洲相連的陸地)從東到西,直線距離二萬八千里(從東極點的無皋山——今日本盛岡東南、海拔1200米的奧羽山,到西極點——今非洲西部茅利塔尼亞、海拔600米的阿德拉爾高原,直線距離約一萬四千公里);從南到北,直線距離二萬六千里(從南極點——今南非南部、海拔3000米的德拉肯斯山脈,到北極點的無逢山——今俄羅斯北部海拔200米的貝蘭加山脈,直線距離約一萬三千公里)。有溪水流出的山,直線距離八千里(約四千公里),河水流經的地方,直線距離八千里(約四千公里);蘊藏銅礦的山共有四百六十七座,蘊藏鐵礦的山共有三千六百九十座。</div>
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這就是天下大地劃分疆土、種植莊稼、建立國家的基礎,也是戈矛(因利益糾紛引起爭端)產生的緣故、刀鎩(發動戰爭)興起的根源。由於自然資源和物質財富分配不均,造成天下百姓貧富懸殊。因此,能幹的人總是富裕有餘,笨拙的人就貧窮不足。</div>
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從這段文字可以看出,大洪水發生之前,天下萬國林立,人口密度很大。由於可耕種的土地是有限的,各個國家為了自身的利益,發動侵略戰爭,掠奪別人的領土和資源。</div>
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禹「居外十三年」,「三過其門而不入」,躬親勞苦,手執工具,身先士卒,櫛風沐雨,竟至於形容憔悴,大腿上沒剩下多少肉,小腿上的汗毛都磨光了。因為長年累月泡在水中,腳趾甲蓋都脫落了。帝堯很感慨,賜給他一張瑤琴和一把寶劍。</div>
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大禹治水,「披九山,通九澤,決九河,定九州」,其面積之廣闊,工程之浩大,空前絕後。西從黑水,東到長江入海口;北從河北、山東,南到長江中下游流域,幾乎包含了中國的大部分地區。從黑水到長江口,航空距離有二千六百公里之遙,僅僅徒步遊覽一周,都需要幾年時間。這在當時若無神助根本不可能,還不要說各種妖魔怪獸的干擾。治水中得到了眾神的幫助,是謂聖天子百靈相助。通過十三年的努力,使「豐水東注」,流入大海,其工程之宏偉震爍古今。</div>
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大洪水給人類帶來的災難是可怕的,但也為堯、舜、禹三位聖君開創新的紀元,把一個萬國林立、各自為政的鬆散聯盟,建成一個萬國萬邦統一的天下,開創新宇,提供了契機,最後確立統一天下為九州。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">普天同慶</strong></div>
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治水成功,大禹計劃親到崑崙向天帝匯報,並拜謝西王母。這時西王母派使者來迎接大禹。在崑崙山,西王母奉天帝之命宴請大禹和眾神,眾神多曾參與協助大禹治水,可謂群仙大聚會,共同慶祝治水成功。西王母說道,治水大功之成,乃天帝的旨意,自己也是奉天帝旨意而行,仰仗天帝大力。從此以後,天清地寧,宇宙上下,同享昇平之福。</div>
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為表彰大禹治水之功,帝堯命舜賜給禹一塊表示水色的黑色圭玉,向天下宣告治水成功。《尚書‧禹貢》曰:「禹賜元圭,告厥成功。」疏曰:「治水之功,盡加於四海,以禹功如是,故帝賜以元色之圭,告其能成天之功。以元為天之色,天謂之元,故以元色圭以彰顯之也。天下從此太平安定。」</div>
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「神州」不僅僅是一個地域上的稱呼,而有其內在因素,有著不同於其它地方的思想、文化、道德體系等深厚內涵。這裡被譽為神的故鄉,是神給人開創的。這裡有著神傳的文化;有著神給人奠定的行為道德規範。「中國」作為這個世界的中心,也體現著神的安排。#</div>
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(未完待續)</div>
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五千年輝煌神傳文化之《千古英雄人物》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-9568053730525298022016-09-24T19:21:00.004-07:002016-09-24T19:21:44.873-07:00【千古英雄人物】堯舜禹(6) 大禹治黃河<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRejQFM47Q08BNLsqRQSM_Rt6iSE4l2h283Qe1QS58B3QiODNx4o3XtM1Q1UEl-jBdaMqpNrO2RoB1HHN4pi4tucgopD9uTwiVClySqUeowmwH1WeeHEy5eBpQoGhOf-gbyWwWCs-4nqw/s1600/%25E4%25BA%2594%25E5%258D%2583%25E5%25B9%25B4%25E8%25BC%259D%25E7%2585%258C%25E7%25A5%259E%25E5%2582%25B3%25E6%2596%2587%25E5%258C%2596%25E4%25B9%258B%25E5%258D%2583%25E5%258F%25A4%25E8%258B%25B1%25E9%259B%2584%25E4%25BA%25BA%25E7%2589%25A9%25E3%2580%2582.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRejQFM47Q08BNLsqRQSM_Rt6iSE4l2h283Qe1QS58B3QiODNx4o3XtM1Q1UEl-jBdaMqpNrO2RoB1HHN4pi4tucgopD9uTwiVClySqUeowmwH1WeeHEy5eBpQoGhOf-gbyWwWCs-4nqw/s320/%25E4%25BA%2594%25E5%258D%2583%25E5%25B9%25B4%25E8%25BC%259D%25E7%2585%258C%25E7%25A5%259E%25E5%2582%25B3%25E6%2596%2587%25E5%258C%2596%25E4%25B9%258B%25E5%258D%2583%25E5%258F%25A4%25E8%258B%25B1%25E9%259B%2584%25E4%25BA%25BA%25E7%2589%25A9%25E3%2580%2582.png" width="320" /></a></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;">五千年輝煌神傳文化之千古英雄人物。</span></div>
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<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">四、治理<a href="http://www.epochtimes.com/b5/tag/%e9%bb%83%e6%b2%b3.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">黃河</a></strong></div>
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<a href="http://www.epochtimes.com/b5/tag/%e9%bb%83%e6%b2%b3.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">黃河</a>一詞最早見於《漢書》,當時叫河,或大河。</div>
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久遠年代以前,黃河上下游不是連通的,距今一百萬年以前的「黃河運動」,使黃河上游切開積石峽流入臨夏——蘭州盆地,與下游貫通。距今十五萬年的「共和運動」,使黃河上游溯源侵蝕到龍羊峽以上,下游切開三門峽東流入海。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">導水入海</strong></div>
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黃河,是雍、豫、冀州洩洪的一條主河道。也是治水的主要工程。</div>
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按計劃,治水從冀州開始。大禹時期的冀州相當於現在的山西全省、河南省黃河以北、河北省西半部及內蒙古陰山以南,東及遼寧省的遼河以西的部分地區,這是《禹貢》所指的王畿,即天子直接管理的地方。</div>
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東海有兩個怪物,一個是天吳,一個是罔象,這兩個怪物干擾治水,傷害好多治水工人。禹請東海神禺虢降服了這兩個怪物。</div>
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禺虢又叫他的手下應龍佐禹治水。應龍曾幫助黃帝擊敗蚩尤。他對水脈地脈瞭如指掌,可以很容易劃出開掘渠道的路線。</div>
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在青州和兗州一帶,禹由王屋山開始疏導濟水入黃河,向東進入荷澤。雍水至荷澤與沮水(清水河)會後合入雷夏澤。再向東北和汶水相會,向北流,然後轉向東流入大海。</div>
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在應龍的幫助下,在黃河下游兗州、青州和冀州一帶共開挖了九條河道,排水入東海。在這裡禹鑿開碣石山,使碣石山以西的積水流入大海。</div>
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在析城山和王屋山一帶,有七個會地行術的人為害。仙人西城王君受雲華夫人委託,收服了七個地將,與雲華夫人派給禹的七個天將一起合為天地十四將,是以後治水中大禹的主要助手。</div>
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在王屋山的一個洞中(道家三十六洞天之一),西城王君從一個天生石匣之中取出一部修煉的書贈與禹,說道:「倘能將此書中所說勤加修煉,超凡入聖,並非難事。」並囑咐禹:如果修成得道,請將此書安放原處。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">開鑿砥柱山</strong></div>
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《水經注》載:「砥柱者,山名也。昔禹治洪水,山陵當水者鑿之,故破山以通河。河水分流,包山而過,山見於水中若柱然,故曰砥柱也。」禹鑿開山兩側的河道,河水繞山分流而過,這座山就像一根高大的石柱,矗立黃河的急流之中,任激流日夜衝擊巍然不動。禹將之命名為「砥柱山」。「中流砥柱」這一成語即源於此。從此「中流砥柱」作為中華民族一種精神象徵千古傳誦。</div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">巨靈擘<a href="http://www.epochtimes.com/b5/tag/%e8%8f%af%e5%b1%b1.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">華山</a></strong></div>
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遠古時,黃河東岸的首陽山(今山西中條山)和黃河西岸的太<a href="http://www.epochtimes.com/b5/tag/%e8%8f%af%e5%b1%b1.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">華山</a>相連,黃河水流到此,被山阻擋。於是華陰、潼關、朝邑等地,便成了一個湖泊。要把這裡的水放出去,必須劈開兩山。這顯然非人力所能做到。為此,神仙雲華夫人邀請巨靈神秦洪海力擘華山,並會合眾神,西王母親自坐鎮。可謂群仙大會聚。</div>
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只見巨靈神秦洪海身體漸漸變大,到後來他的身軀變得不知有多麼高,他伸出兩隻巨手,緊緊抓住南面華山的山頂,順勢用腳使勁去蹬北面中條山的山根,兩山被他劈開了,河水從他蹬開的缺口向東奔騰而去。巨靈神的左手印留在華山上,所以稱為「仙掌」。可是由於用力過猛,華山被他掰裂,一高一低,成了兩半。高一些的就是現在的華山,又叫太華山;低一些的就是少華山。大詩人李白「巨靈咆哮劈兩山,洪波噴流射東海」的詩句,講的就是這個故事。</div>
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相傳漢武帝當年來登華山時,感歎巨靈神的功德,在華山下建造了巨靈神洞。</div>
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唐王維的《華岳》詩讚道:<br style="box-sizing: border-box;" />昔聞乾坤閉,造化生巨靈。<br style="box-sizing: border-box;" />右足踏方止,左用推削成。<br style="box-sizing: border-box;" />天地忽開坼,大河注東溟。<br style="box-sizing: border-box;" />遂為西峙岳,雄雄鎮秦京。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">禹開龍門</strong></div>
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開鑿龍門,是治理黃河的樞紐工程,也是治水的主要工程。其工程浩大,包括壺口、孟門和龍門。</div>
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在這裡,黃河被呂梁山擋住,使洪水壅塞。呂梁山有一個山口,類似壺口,若加以開鑿拓寬,可以洩洪。於是禹開鑿了壺口。《水經注》載:「禹治水,壺口始。」</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">黃河壺口瀑布</span></div>
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在壺口下游約五里處是被稱為「九河之蹬」的孟門山。河水至此分成兩路,從巨石兩側飛瀉而過,然後孟門山又合流為一。相傳這兩個小島山原為一山,阻塞河道,引起洪水四溢,大禹把此山一劈為二,導水暢流。河水出孟門之後,奔騰而下,直撲龍門。</div>
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龍門山原來是一座大山,和呂梁山的山脈相連,擋住黃河的去路,使黃河的水流到這裡流不過去,只好倒回頭往上流,把上流的孟門山都淹沒了。禹把龍門山開闢為二,像兩扇門,讓河水從懸崖峭壁間奔流而下。</div>
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後人懷念<a href="http://www.epochtimes.com/b5/tag/%e5%a4%a7%e7%a6%b9%e6%b2%bb%e6%b0%b4.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">大禹治水</a>的功德,稱之為禹門。民間亦有傳說,大禹鑿山至此,久挖不開,遂化身為龍,開山辟石,故曰「龍門」。</div>
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在龍門的附近有一條澗,叫鯉魚澗,這些鯉魚逆流渡到龍門的上游去,有本領跳過去的就會變成龍,即所謂「鯉魚跳龍門」。</div>
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龍門的下游幾百里的地方,是著名的三門峽,禹把一座擋住河道的山破成幾段,使河水分流,包繞著山經過,好像三道門,所以叫做三門。即:「鬼門」、「神門」、「人門」。</div>
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禹鑿龍門,功垂千古,清顧炎武有《龍門》詩,讚頌禹鑿龍門的不朽功績:<br style="box-sizing: border-box;" />亙地黃河出,開天此一門。<br style="box-sizing: border-box;" />千秋憑大禹,萬里下崑崙。</div>
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禹鑿龍門,至一洞天,見一神。禹因與語,神即示禹八卦之圖,列於金版之上。又有八神侍側。禹曰:「華胥生聖子,是汝耶?」答曰:「華胥是九河神女,以生余也。」乃探玉簡授禹,長一尺二寸,以合十二時之數,使量度天地。禹即執持此簡,以平定水土。蛇身之神,即羲皇也。(《拾遺記卷二》)是說,禹遇羲皇,伏羲贈禹玉簡,用於度量大地、山川河流。</div>
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接著禹又治理梁山及其支脈。治理了太原地區,一直到太岳山之南,又繼續治理了衡水和漳水。</div>
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巨靈辟太華,神力鑿龍門,九條河道通,冀州水患平。至此冀州、兗州、青州的水患已基本平息。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">剿滅相柳</strong></div>
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孔壬被免職後不思悔改,反而變本加厲,對抗朝廷,利用手下相柳暴虐一方。孔壬的封國在雍州以西,孔壬和相柳狼狽為奸,殘害生靈,暴虐百姓,憑恃險阻,對抗朝廷,干擾治水。於是禹殺死相柳,緝拿孔壬押解至帝都。</div>
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舜向堯帝建議,把共工流放到幽州。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">治理雍州</strong></div>
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解決了孔壬和相柳之後,接下來治理雍州水患。應劭曰,「雍,壅也,四面有山,壅塞為固也,陰氣壅於也。」雍州以西是黃河的源頭,壺口、龍門鑿開後,許多壅塞在這裡的水得以排出,但由於積石山的阻擋,其上游大量的水仍壅塞在那裡。</div>
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《尚書‧禹貢》記載:大禹「導河自積石,至龍門,入於滄海。」</div>
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積石山位於青海東南部,為崑崙山脈中支,藏名叫阿尼馬卿山,意為黃河之祖。海拔6282米。</div>
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黃河從「渤海」中流出,古渤海包括扎陵湖在內的廣大地域。可以說,黃河從卡日曲和約古宗列曲發源後,被巴顏郎瑪山和錯爾朵則山所阻,形成了黃河源頭第一個巨大的湖泊——扎陵湖。黃河在扎陵湖中經過迴旋喘息之後,從湖東南散亂地流出,中間又經過一條長約二十公里、寬約三百多米的黃河峽谷,分九股注入第二個湖泊——鄂陵湖,入禹所導積石山。</div>
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黃河繞積石山東南流,流出青海進入四川,受到岷山阻擋,激流折轉,猛然折向西北流去,穿過積石山與西傾山之間的甘肅瑪曲縣,流返青海,形成一個大曲折,這一段河道就是「九曲黃河」的第一彎。這裡是大禹治理黃河的源頭,禹鑿通了積石山,使雍州的積水得以排出。禹又開鑿了西傾山、朱圉山(甘谷縣西南)。至此,壅州水患平息。</div>
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朱圉山巖上原有<a href="http://www.epochtimes.com/b5/tag/%e5%a4%a7%e7%a6%b9%e6%b2%bb%e6%b0%b4.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">大禹治水</a>時的遺蹟「禹奠朱圉」摩崖。</div>
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禹鑿積石山得到一塊玄玉,《尚書‧璇璣鈐》曰:禹開龍門,導積石,玄圭出,刻曰「延喜玉,受德天賜佩。」</div>
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「大禹治水始於積石」,其中積石峽是個重要工程。積石峽位於循化撒拉族自治縣與民和回族土族自治縣交界,整個峽道長二十五公里,兩岸大山插雲、峭壁聳立,谷中滔滔黃河由西面奔騰而下,水聲湍急,聲震如雷。《水經注》對積石峽有這樣的記載:「河北有層山,山甚靈秀,山峰之上,立石數百丈,亭亭皆豎,競勢爭高。其下層巖峭舉,壁岸無階,懸崖之中,多石室焉。」積石峽,峽中套峽。其中有一道南北只有近六米的峽咽,是為狐跳峽口。滔滔河水,滾滾如雷,臨之,不知身在何處。積石峽懸崖絕壁上,多處留有大禹治水斧鑿刀砍的痕跡。最著名的有「斧痕崖」,崖色青白,斧鑿之印纍纍。</div>
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接著,禹又開鑿了渭水上游的鳥鼠同穴山、岍山、岐山、荊山,使關中河流注入渭河東流,渭河暢通無阻,直入黃河;涇水、漆水、沮水、洛水從北面注入渭水,灃水從南注入渭水。迫使南來的黃河水在華山北(華陰)潼關向東流,而不南溢四潰。岐山到天水之間的平原地帶,水退了;弱水(合黎山西北)向西流去,三危山地區也可以住人了。</div>
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禹繼而治理汾水,使積蓄在太原及霍太山一帶的洪水流入汾水,平陽西部、北部的洪水危害徹底解除。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">大禹治水山川地勢還原圖</span></div>
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這樣,禹鑿通積石山,導水入壺口,經雷首山—中條山—三門峽—底柱山—析城山—王屋山—太行山—恆山—碣石山,使黃河河道南河自潼關向東暢通,經過孟津、洛水入河處、到大伍(河南武涉崗頭或日在成皋),向東經過共水、淇水、濁漳水(降水)的入黃河處(今河北肥鄉與周曲間),流人大陸澤,向北分為九條支流,共同承受黃河之水,把它順利地導入海。至此整個黃河水系水土得以平復。</div>
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黃河自大禹治理之後,在下游雖然也有過幾次改道,但是總的來說,黃河為利而不為害,真正成為中華民族的母親之河。#</div>
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(未完待續)</div>
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五千年輝煌<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>之《<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84%e4%ba%ba%e7%89%a9.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄人物</a>》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-23100926276465228462016-09-23T05:31:00.002-07:002016-09-23T05:31:23.921-07:00【千古英雄人物】堯舜禹(5) 禹平水土創神州<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px; text-align: center;">千百年來,大禹治水的故事深入人心、膾炙人口,三過家門而不入,更顯出大禹為天下黎民公而忘私的博大胸懷。圖為大禹手持耒耜治水圖,出山東嘉祥武氏祠漢代畫像石。</span><br />
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第五章 禹平水土創神州</strong></div>
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共工孔壬採用「壅防百川,墮高埋卑」的治水策略,歷時多年,徒耗巨款,沒有成效。加之孔壬「虞於湛樂,淫失其身」,最終治水失敗,無功免職。</div>
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<a href="http://www.epochtimes.com/b5/tag/%e5%a0%af.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">堯</a>徵詢四岳的意見,詢問誰能治理水患,四岳推薦鯀。堯說:「鯀這個人很任性,很驕橫,常常不聽從命令,還毀壞族人的利益,不可以擔任這個工作。」四岳說:「現在找不到比鯀更合適的治水人選,就讓他試試吧。」堯因此聽從了四岳的建議,任用了鯀。</div>
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鯀長於建築,善於築城。鯀採用築堤堵水的方法,以期約束水勢,開始有些效果,隨著水位升高,堤防不但未能阻遏洪水,還不斷潰決。最終堤壩崩潰,死傷眾多。</div>
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鯀治水九年,沒有取得成效。舜建議將鯀流放到羽山。</div>
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舜瞭解到鯀的兒子文命(禹)寬仁有德,善於治水,於是向帝<a href="http://www.epochtimes.com/b5/tag/%e5%a0%af.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">堯</a>推薦他來治理洪水。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">一、神禹降世</strong></div>
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禹,姓姒氏,名文命。其父鯀,是黃帝氏族的後裔。</div>
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據《竹書紀年》,帝禹夏後氏,母曰修己,出行,見流星貫昴,夢接意感,既而吞神珠。修己背剖,而生禹於石紐,虎鼻大口,兩耳參鏤,首戴鉤鈴,胸有玉鬥,足文履已,故名文命。長有聖德,長九尺九寸。</div>
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鯀娶有莘氏的女兒,名叫女嬉,也叫修己。帝摯死後,鯀不再做官,和他的妻子住在汶山廣柔地方的一個石紐村,在今四川省汶川縣境。</div>
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女嬉年過三十,尚無生育。一日薄暮,她到山下去汲水,在水邊看見一顆明珠,大如雞子,隨手拾來,越看越愛。正要上山,忽所半空蚩蚩一聲響,抬頭一看,乃是一顆大流星從對面山上直飛過來,掠過身畔,直上霄漢,入於昴宿之宮。女嬉吃了一驚,忙將那顆神珠含在口中,哪知這顆神珠一入口中直從喉間向腹中而去。女嬉頓覺一股熱氣沖人丹田。</div>
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夜裡,夢見一個長大男子,虎鼻大口,河目鳥嚎,過來對女嬉說道:「我是天上金星白帝之精,曾經降生世間,做女媧氏十九代的孫子,名字叫作神禹,壽活到三百六十歲。後來到九嶷學道,成仙飛去,仍舊上變星精。現在天下洪水氾濫,我受命治理,所以化為一顆石子,等待與我有緣的人。昨日被你吞了,你與我有緣,我來做你的兒子。」</div>
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女嬉醒來後將昨日山下之事和夢境告訴了鯀。鯀道,看來,將來生出兒子,大有來歷,一定是非常了不得的。</div>
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女嬉懷孕滿十月之後,竟不生產。過了十三個月,依舊不生,而女嬉背上仿佛要裂開的樣子,撕裂般地疼痛,覺後背有一個圓東西,不住地往上頂。</div>
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鯀用刀在她後背輕輕一劃,一個胎兒生出來了,是個男孩。</div>
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禹耳有三漏,長頸、鳥喙、虎鼻、河目、大口,與女嬉夢中所見的無異,兩耳參鏤,首戴鉤鈴,胸有玉鬥,足文履已,故名文命,字高密。長有聖德,長九尺九寸。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">南宋畫家馬麟所作的大禹畫像</span></div>
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幼時,文命聰明睿智,恭敬有禮。鯀夫婦非常喜愛,親自教導。鯀本是個博學多才的人,將所學的教給文命。文命年雖幼,頗能領悟,尤其歡喜聽講水利、地理。</div>
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文命不到十歲時,由於孔壬治水無功,鯀受命治水。</div>
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鯀離開家後,一天文命戶外遇到一位白髮老者,自稱郁華子。郁華子是個修道者,天文地理無所不曉,能知過去未來。文命拜郁華子為師,郁華子在文命家住下來,教文命知識等。郁華子告訴文命,這次水患是普天下的水患,若沒有通天徹地的本領、驅神使鬼的手段,難以治理。</div>
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郁華子漸遞將天下名山大川,路程遠近,地勢高下、廣狹、險易及各種治水的方法,都傳授給文命。他的治水大要是:「只可順水之性,不可與水爭勢」,文命謹記在心。</div>
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三年後,郁華子辭別文命母子。臨行前郁華子向文命推薦了四個人作為日後的助手。</div>
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不久郁華子派真窺、橫革二人投奔文命,作為文命的助手。二人交給文命一封信,信中郁華子向他推薦了西王國先生和大成摯,建議文命師事二人, 「此二人皆帝者之師,不世出之奇才也」。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">夏禹畫像。</span></div>
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<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">二、考察水患,一路顯神跡</strong></div>
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母親死後,文命決定投奔父親鯀。途中拜見了西王國先生,西王國先生之學與郁華子不同,乃是正心、修身、安邦治國之道,文命受益匪淺。</div>
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一路上,文命等見到綿延數百里的治水大壩,他覺得這個方法與郁華子老師所講的不同。</div>
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文命見到父親鯀後,就住在鯀身邊。他四處察看,逐漸積累了一些經驗,他覺得,包圍在群山裡面的這許多水,總要給它一個出路,那就是順著水性,導入大海。但是要放去山中之水,必須將山鑿開,對於地上面的水必須掘地挖溝。這兩件事都是巨大無比的工程。</div>
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他向他父親提出了自己的想法。他說,「高者鑿而通之,低者疏而宣之。」鯀覺得鑿(開山)和疏(掘地)這兩項都需要大量的人力和物力,非人所能。文命帶著兩個隨從到各地考察地勢、洪水的水勢以及源頭。他發覺此洪水只有求之於神的保佑和幫助方能根治。</div>
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在淮水流域,他遇到大成摯,拜其為師。大成摯告訴文命:「這個洪水乃天地之大變」,非人力所能挽回,向文命提出了一些很好的建議。</div>
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在桓山,文命遇見桓山神、河逢山神及抱犢山神,指點他到南方尋求治水的方法、器具和人才。</div>
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《吳越春秋》載:「在九疑山東南天柱,號曰宛委,承以文玉,覆以盤石,其書金簡,青玉為字,編以白銀,皆彖其文,禹乃東巡,登衡山求之,赤繡文衣男子,自稱玄夷倉水使者,來候禹,令齋三月,更求之,禹乃三日齋,登宛委山,取得書,得通水之理,遂周行天下。」他們南行,到了漢水流域,遇到老師郁華子派來的送信人之交,按照信中指點來到宛委山(即浙江省紹興市東南的玉笥山),虔誠齋戒後,尋得赤碧二圭和十二冊藏書,書中對於水脈地理、山川道路說得非常詳細。赤珪和碧珪能照見地下很深的地方,在治水上是用得著的至寶。</div>
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路過巫山附近,西王母的女兒雲華夫人召見文命,她授文命上清寶文兩部,一部召天神,一部召地祗。可在陸地驅逐虎豹,在水中制服蛟龍。也可以出入水火,久視存身,與天相傾。她還遣自己帳下的七位天將下凡,助文命治水。此外雲華夫人還授給他治水三策。最後雲華夫人對文命說,必要時她和西王母都可幫助治水。</div>
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《山海經‧海內經》記載:「洪水滔天,鯀竊帝之息壤以堙洪水,不待帝命。」「息壤」是一種生長不息的土壤,只要弄一點來投向大地,馬上就會生長加多,積成山,堆成堤。鯀偷了天帝的息壤來築堤,違拗天帝的意志,其後果不堪設想,最終大壩崩潰,洪水一發不可收拾,百姓死傷甚眾。鑒於鯀治水九年「績用弗成」,舜建議將鯀流放羽山。有記載說,祝融奉命誅殺鯀於羽山,鯀投於水。《山海經‧海內經》郭注引《歸藏‧啟筮》:「鯀死三歲不腐,剖之以吳刀,化為黃龍。」</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">大禹手持耒耜治水圖,出山東嘉祥武氏祠漢代畫像石。</span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">三、禹受命治水</strong></div>
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鯀治水失敗後,舜向帝堯推薦禹治理洪水。</div>
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一天,文命夢見自己在茫茫大水中洗浴,忽見一輪紅日高照,波心還有一輪紅日在浮沉,夢醒之後,文命釋夢說:「紅日是天子之像,紅日從水中湧起,直照到自己身上,莫非是天子要任命我去治水嗎?」</div>
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文命決定遵照母訓和父親遺命,到帝都去擔任治水一職。</div>
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從此,大禹和治理水土、平定九州緊緊地聯繫在一起,這也是大禹一生的主要功績。千百年來,<a href="http://www.epochtimes.com/b5/tag/%e5%a4%a7%e7%a6%b9%e6%b2%bb%e6%b0%b4.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">大禹治水</a>的故事深入人心、膾炙人口,三過家門而不入,更顯出大禹為天下黎民公而忘私的博大胸懷。</div>
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堯召見了文命。文命對堯說,「臣認為治水必須順著水性來,水往低處流,導水入大海,即高者鑿而通之,低者疏而宣之。」堯對此大為讚賞。</div>
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談到人力和時間的問題,文命將所遇到的奇蹟和雲華夫人承諾幫助治水說了一遍。帝堯知道西王母之言應驗了,大功可成,非常高興。堯賜文命名為「禹」,任命禹以崇伯之職,治理洪水。</div>
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至此,掀開了中華文明史上輝煌的一頁。</div>
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禹受命之後,舜命後稷和益作禹的助手,協助<a href="http://www.epochtimes.com/b5/tag/%e5%a4%a7%e7%a6%b9%e6%b2%bb%e6%b0%b4.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">大禹治水</a>。</div>
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為保證治水工程的順利進行,皋陶「令民皆則禹。不如言,刑從之」。從行政上全力保障治水計劃的實施,並逐漸召了數十萬人工,並命令諸侯百官予以協助。</div>
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禹按輕重緩急把治水工程分為六段:</div>
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第一段,冀州全部及雍州、豫州、兗州之一部,也就是黃河中下游地區。冀州不但是帝都所在,且受災人多,應優先治理。</div>
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第二段,兗州及青州全部。青州瀕海,地勢卑下,水患亦甚。這一段屬於黃河下游。</div>
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第三段,徐州全部及豫州一部。長、淮氾濫,患歷多年,施治亦宜從速。</div>
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第四段,揚州、荊州、梁州全部。長江千里,外通東海,地亦卑下,其西梁州,就地勢上看起來,似乎另為一區,但近來視查地形,已多更變,故宜一併施治。</div>
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第五段,九州邊境。</div>
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第六段,海外。王者無外,普天之下,一視同仁,故中國治平之後,海外諸國亦宜周歷視察,相機施治。</div>
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總約十年,可使水土悉數平治;如若整治成網,興見水利,又需二三年。</div>
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至此,拉開了禹創神州的序幕。</div>
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大禹治水,得到河圖、洛書,以助治水。</div>
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據《竹書紀年》:「禹觀於河,有長人白面魚身,出曰:『吾河精也。』呼禹曰:『文命治水。』言訖,授禹《河圖》,言治水之事,乃退入於淵。」</div>
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大禹將河圖展開,但見九州之中,山川形勢,脈絡分明,纖悉畢載。原來是一張治水的地圖。</div>
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禹路經洛水,一隻大龜背上馱著一部書,獻給大禹。只見那上面寫的各州的山川形勢、野獸猛禽、妖魔精怪的名字、形狀、嗜好和避諱。大禹向洛神拜了幾拜,將洛書與河圖放在一起。</div>
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在壺口附近,河伯又贈送大禹河圖。#</div>
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(未完待續)</div>
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五千年輝煌神傳文化之《<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84%e4%ba%ba%e7%89%a9.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄人物</a>》研究組</div>
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Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-77947687256619757362016-09-22T06:42:00.002-07:002016-09-22T06:42:10.867-07:00【千古英雄人物】堯舜禹(4) 順天意帝堯禪舜<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2ec2aQNP1YEQduJ-eGLNaeL8Irti9LpcVF_djnpKjGGUyjVgRiomqTb1OAeKpsfx1ur8VBf6bw8OnKBRy7_ODRgnIWOQSx9w3EBOb4Cdpub3DkdQEjcPpRzkvdJ63iMSVfewteWpYtnA/s1600/hero600x900-600x400.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2ec2aQNP1YEQduJ-eGLNaeL8Irti9LpcVF_djnpKjGGUyjVgRiomqTb1OAeKpsfx1ur8VBf6bw8OnKBRy7_ODRgnIWOQSx9w3EBOb4Cdpub3DkdQEjcPpRzkvdJ63iMSVfewteWpYtnA/s320/hero600x900-600x400.png" width="320" /></a></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;">五千年輝煌神傳文化之千古英雄人物。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;"><br /></span></div>
<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第四章 順天意帝堯禪舜</strong></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">一、堯尋訪繼承人</strong></div>
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堯清楚自己的兒子丹朱德才不足以繼承帝位,他時常注意尋訪繼承自己帝位的人。</div>
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《呂氏春秋》記述,堯以天下讓於子州支父,子州支父婉言謝絕。</div>
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《高士傳》記載,帝堯讓位給許由,他不接受,說自己要「修身養性,不問世事。」</div>
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堯欲以天下讓巢父,巢父也不受。</div>
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堯又讓位於蒲衣子,蒲衣子說道:「帝勿過分焦慮,賢人早降人世,近日即可得也。」</div>
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堯徵詢四岳,誰能繼承帝位,四岳向帝堯推薦了舜。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">二、風雨童年</strong></div>
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在古冀州平陽之西南數百里有一個小小村落,叫姚墟,其中一戶人家姓虞,是顓頊的後代。舜就出生在這戶人家。</div>
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據《史記》,舜的父親是瞽叟,母名握登。</div>
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舜,名「重華」,傳說目有雙瞳而得此名,舜是其諡號,《諡法》說:「仁聖盛明曰舜。」</div>
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瞽叟和握登生了兩個兒子,舜是其次子,生於姚墟,故姓姚。自小聰明睿智,排行第二,所以又叫仲華。</div>
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據《竹書紀年》,舜「母握登,見大虹意感,而生舜於姚墟。目重瞳,故名重華」。</div>
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此外,舜的形體還有許多奇異之處:他的掌心,有文如「褒」字,前額突出,眉骨隆起,頭大而圓,面黑而方,龍顏大口,口大可以容拳,龍顏而日角。</div>
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舜兩歲時,生母去世,父娶了繼室。後母後來生有一子一女,兒子叫象,女兒叫敤首。有了親生子女後,後母對舜兄弟倆經常打罵,還挑動舜的父親對兄弟倆無端責罰,兄弟倆經常飢一頓飽一頓,舜的哥哥受不住折磨,過早死去。</div>
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舜十歲左右,有個叫務成子的修道人主動教舜和其他孩子讀書。務成子知道,舜苦盡之後,將來必成大器。</div>
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舜的後母不想讓舜去讀書,在鄰居的安排下,舜給鄰居家放牛,同時跟隨務成子學習讀書、寫字和做人的各種道理,以及天文地理及治國平天下的道理。就這樣舜一邊放牛一邊上學,隨務成子讀了三年書。後來舜又師事尹壽子。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">三、仁愛孝悌的典範</strong></div>
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舜在中國歷史上是孝悌的典範,二十歲時以孝悌聞名天下。</div>
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舜生活在「父頑、母囂、象傲」的家庭環境裡。史書稱,舜父頑劣,是非不分,頑固而不講道理,且雙目失明,人稱瞽叟。後母愚昧,陰毒狠辣,口中沒有忠信之言。其同父異母的弟弟象則凶傲不羈,性格狂傲,極端自私,心狠手辣。這三個人都想要除掉舜。</div>
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舜以寬仁、孝順、友愛盡力處理好家庭關係。對父母恭而盡禮,孝敬恭順,雖然父母不喜歡他,但他始終不失人子之道。當舜的父親用小棒打他,他就站著不動;當父親用大棒打他,家裡人要加害於他的時候,他就及時逃避;家裡有事需要幫助的時候,他總是在父母身旁侍候著。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">帝舜「純孝格天」,《聖諭像解》插圖。</span></div>
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身處逆境,舜卻能表現出非凡的品德,能忍常人所不能忍,舜所展現的高尚道德、孝悌忠信,在中華傳統文化中獨放異彩。</div>
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一天,一隻赤色的三足鳥出現在舜家裡的庭院中。方回說道,赤鳥就是朱鳥,乃日中三足烏之精。大凡人子至孝,則三足烏來集其庭。舜事父母至孝,故現此鳥。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">《</span><a href="http://www.epochtimes.com/b5/tag/%e4%ba%8c%e5%8d%81%e5%9b%9b%e5%ad%9d.html" style="background: none 0px 0px repeat scroll rgb(255, 255, 255); border: 0px none; box-sizing: border-box; color: black; font-family: PMingLiu; font-size: 14px; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">二十四孝</a><span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">》圖之一。舜孝感動天,在歷山耕種,有象耕鳥耘,堯派人尋訪到他</span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">四、德化眾人</strong></div>
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舜不見容於父母弟弟,到外地謀生。由於舜待人謙和,寬厚忍讓,到處受人歡迎尊重。他每在一個地方,人們都願意往他生活的地方聚集。</div>
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舜在歷山開墾耕種時,有大象下山,用鼻子捲起鋤犁,幫助舜耕墾,眾人都覺神奇。又見飛鳥來幫助舜除田間雜草。人們說:「虞重華歷經磨難,必有後福。象耕鳥耘,就是不凡之預兆。」在歷山,時有為爭地打鬥的現象,舜主動將自己開墾的肥沃的土地讓給體弱力衰的人,自己去開荒耕種貧瘠的土地。在舜的影響下,歷山的人禮讓成風,和睦相處,到歷山開荒種地的人越來越多,逐漸形成大的村落。</div>
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舜在雷澤捕魚時,也有人為漁場發生爭鬥,舜就把魚多的漁場讓給別人,自己去別人不願去的地方捕魚。在他的帶動下雷澤的人都能互相謙讓,爭相把好的漁場讓給別人,再沒有了爭鬥。</div>
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在河濱(永濟縣北部)燒陶器時,河濱的人造的陶器十分粗劣,舜用心投入,製出的陶器既美觀又耐用,而且表裡成色相同。陶工們都向他學習,因此河濱出品的陶器都不粗疵而特別精細。</div>
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舜處處為他人考慮,寬容忍讓,德化眾人。《尚書‧大傳》說:「舜不登而高,不行而遠。」許多人慕名遷徙到舜居住的地方。於是,舜居住的地方,一年就成了一個小村落,兩年就成了一個小鎮,三年就成為擁有好多人口的城市。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">五、被推舉為堯的繼承人</strong></div>
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舜三十歲時,堯帝訪求天下有才德可任用的人才,四岳推薦了舜。</div>
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一天夜間,舜做了一個夢,夢見自己頭髮長達天體,眉毛也長達天體。不解其意,有人恭賀道:「頭髮上達天,是指帝也;眉低一格,其眉毛長達天,是說低一格,但權力與帝相等。說不定帝堯要用你!」舜說道:「吾一匹夫,不敢妄想。」</div>
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幾天後,堯派的人訪到了舜,隨後帝堯召見了舜。</div>
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據《荀子‧堯問》,堯問舜曰:「我欲致天下,為之奈何?」</div>
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舜對曰:「執一無失,行微無怠,忠信無倦,而天下自來。執一如天地,行微如日月,忠誠盛於內,賁於外,形於四海,天下其在一隅邪!夫有何足致也!」</div>
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大意是說,主持政務專心一意而沒有過失,做細小的事也不懈怠,忠誠守信而不厭倦,那麼天下人自會歸順,又哪裡要特殊的辦法去招引,使民歸附呢?</div>
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接著舜提出了事奉天、治理土地和關心百姓的為政理念。</div>
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帝堯十分滿意,把兩個女兒嫁給他,從兩個女兒身上觀察他內在的品德。又讓九個兒子和他交往相處,以觀察他的處世和才幹。堯給舜一套細葛布衣服,給他一張琴,還賜給他牛和羊。</div>
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婚後舜帶著堯的兩個女兒,住到媯河邊的家中。舜還像以前一樣侍奉父母,友愛弟弟、妹妹,更加恭謹。堯的兩位女兒,也沒有傲慢之心,克盡婦道。</div>
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看到舜如此顯榮,舜的父母又是妒忌,又是惱怒。象則想著霸占這些財物。他們三人又想加害舜。於是心生一計,讓舜修理糧倉,從下面放火燒倉。這天舜帶了兩個斗笠,火起時,舜雙手各持一個斗笠,飛下糧倉,安然離去。</div>
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一計不成又生一計,他們讓舜清理水井,等舜深入井底時,他們立刻把土石往井中填,帝堯二女授舜百龍衣,舜穿百龍衣,鑿一橫穴而出,逃脫此難。</div>
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事後,舜仍然像以前一樣侍奉父母,友愛弟妹。由於舜的孝心至誠,終於使父母醒悟,象也逐漸改邪歸正。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">六、歷經從政的考驗</strong></div>
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經過考察,堯見舜居家和處世一切表現確是一位賢者,於是堯命舜任司徒之職,考驗他處理天下大事的能力。</div>
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頒施五典:帝堯命舜代理司徒之職,首先實施的是推行五典教化,謹慎地理順父義、母慈、兄友、弟恭、子孝這五種倫理道德。舜推行五典教化,卓有成效,民眾都能自覺遵守,天下安寧、百姓和睦。</div>
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二是,堯任命舜為司空,總理天下政務,管理百官。舜把各種複雜棘手的事情都處理得井井有條,百官樂從。</div>
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三是讓舜接待四方諸侯,四門穆穆。舜將這項工作幹得莊重、肅敬,合乎禮儀。</div>
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四是派舜到各地巡視,考察洪水情況。在山野叢林大川草澤之中,氣候異常,隨時有狂風暴雨,弄不好就會迷失方向,還有毒蛇猛獸侵襲的危險。一天,舜等一干人來到人跡罕至的森林中,先是遇到了狼群,眾人驚恐。舜走上前,群狼都轉身竄向林中而去。之後又遇到了三隻猛虎,雄虎看見眾人,大吼一聲,大家更是心驚,舜向前對猛虎說道:「我們奉天子之命,到此地考察洪水,要拯救萬民,不料遇到了你。你趕快回入洞中,不得在此阻礙大路,恐嚇行人。」 雄虎領了雌虎,銜了小虎,轉身離開。事後帝堯聽聞此情景說道:「那不是天神呵護,就是誠感萬物。」 舜在暴風雷雨中,不失態,不迷失,在各種複雜多變的情況中都能保持冷靜,從容鎮定,妥善處理一切問題。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">漢代畫像磚上的帝舜。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;"><br /></span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">七、創辦教育功垂萬世</strong></div>
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據記載,堯、舜時已有了專門的教育機構,可以說是學校的雛形。</div>
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《禮記‧王制》說:「有虞氏養國老於上庠,養庶老於下庠。」《禮記‧明堂位》說:「米廩,有虞氏之庠也。」米廩指古代的糧倉。庠,是養老的地方。堯、舜時將糧倉作為養老的地方。</div>
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老人中有朝臣、有平民,將朝臣中的老者養在上庠,將平民中的老者養在下庠。他們都是歷盡世事、頗有經驗的人。於是,便將孩童召集於此,請這些長者為之傳授知識和經驗。如此一來,米廩也好,庠也罷,就兼而有了兩種用項,即養老的作用未變,又增加了傳授知識的功能,古代的專門學校就這麼誕生了。</div>
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到西周基本上仍沿襲堯、舜時期的養老和教育方式。</div>
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通過推行五典教化,倡導「九德」,開辦教育,舜奠定了以道德為核心的傳統文化,《史記》說:「天下明德,皆自虞舜始。」孝於親,忠於君,惠於民,天下為公,舜為中華民族樹起了一座傳統道德豐碑。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">八、虞舜攝政</strong></div>
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經過歷練和考驗,堯認為舜仁慈有德、有智慧、有才能,可以把天下傳授給他。</div>
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舜推讓說自己的德行還不夠,堅辭不肯。這時,堯年事已高,也需要有人協助他。大司農等建議舜暫作為「太尉」攝政。「太尉」中「尉」字的意思,是自上安下的意思,希望他能夠安定萬民。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">九、現河圖虞舜受禪</strong></div>
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據《竹書紀年》:堯在帝位七十年,鳳凰在庭,硃草生,嘉禾秀,甘露潤,醴泉出,日月如合璧,五星如連珠。廚中自生肉,其薄如箑,搖動則風生,食物寒而不臭,名曰「箑脯」。帝堯認為歸功於舜,將以天下禪之。於是堯乃沐浴齋戒,修壇場於河、洛,虔誠禱告上天,選擇吉日,率舜等升首山,以求得神的開示。</div>
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堯、舜等登首山,在河洛之濱,帝堯一行看見五位老者在遊玩。老翁個個龐眉浩首,衣冠異於常人,神態舉止不凡。他們興高采烈,一邊舞蹈,一邊歌唱。只見一老者高聲唱道:「河圖將來,特來告帝以期。」第二位老者接唱道:「河圖將來,特來告帝以謀。」第三位老者接唱道:「河圖將來,特來告帝以圖。」第四位老者高聲接唱道:「河圖將來,特來告帝以符。」第五位老者高聲接唱道:「龍馬含甲,龜背洛書,白玉為檢,赤泥封口。」相謂曰:「《河圖》將來告帝以期,知我者重瞳黃姚。」五老唱畢,倏地化為五顆流星,毫光熠熠,劃向天際,其方位正是昴宿的宮度。現在河南省商丘市虞城縣西南有五老山。</div>
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帝堯君臣很吃驚,帝堯問舜:「這五老說你知道,他們究竟是甚麼神靈呢?」</div>
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舜道:「臣昨天夜裡仰觀星象,發現天空中金木水火土五星突然不見,好生奇怪,原來他們一起下凡來此遊玩。依臣看來,這五位老翁定是五星之精所化。」</div>
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帝堯道:「他們說河圖要來,想必在此河中有神奇的事要發生。」於是帝堯率群臣齋戒沐浴,命太史在翠媯河畔擇日築壇,並擇定行禮之期在二月辛丑日昧旦。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">北京頤和園長廊彩繪:五老觀圖。</span></div>
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到了辛丑日的凌晨,經過幾天齋戒沐浴後的帝堯帶領群臣,來到壇上行祭禮,場面莊重肅穆。帝堯將一塊白玉沉入河中,作為對天地神靈的贄禮。行禮完畢,大家下壇休息一會兒,再到壇上等著河圖到來。此刻,天已放亮,極目遠望,河水奔騰不息。日上三竿以後,忽見河中發出一道五光十色的光華,燦爛奪目。時過不久,大家看到河中透出一股氤氳淑氣,如煙如靄,如綿如絮,若遠若近,與這燦爛的光束交相輝映,轉瞬之間,這股淑氣充塞於天地之間。又過了片刻,四周山上騰起一片白雲,直上天空,遮住了萬里晴空。接著就是狂風大作,樹木飄搖,頓時天昏地暗。忽見河水洶湧奔騰,一條長龍昂首出水,大家定睛一看,原來是一匹龍馬。</div>
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龍馬口中銜著一塊碧綠的東西上得岸來,登上祭壇,把口中所銜東西放下,隨即轉身入河而去,霎時風消雲散,長空一碧,豔光淑氣,依舊照繞。帝堯率群臣上前觀看,原來是個玉匣,形狀很像龜甲,背廣九尺,匣身上飾有黃金,用青玉繩捆著。帝堯命人打開,果然是幅河圖,上面詳細記載了天上日月星辰之方位、地上山川江河之脈絡、人間帝王更替之代數,最後還寫了「闓色授帝舜,虞當受天命。」</div>
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據《尚書‧中候握河紀》記載:帝在位七十年,夏仲月甲日,到稷的地方祭祀。祭品沉入水裡,頓時,五色榮光從河出,美氣四塞,炫耀熠熠。白雲隨風漸起,龍馬銜甲於口,飛躍壇上。甲象龜背的形狀,長寬有九尺,上有文字寫的是堯以後虞、夏、商、周、秦、漢當受天命。堯帝記錄下來,並密藏之。</div>
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後二年二月仲辛,堯又率群臣來到河洛,設壇祭神,沈璧於洛水。祭祀禮畢,退下祭壇,到太陽西下時,忽然看見洛水之中透出一道紅光,只見一個大玄龜負書而出,止於壇,將身一側,背上之物落在壇中。那大龜依舊回入洛水而逝。原來是龜背甲做成的書,赤文朱字,其書言當禪舜。</div>
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帝堯說:「龍銜河圖,龜負洛書,以示天象,天命不可違!」 河圖和洛書所展現的神喻都明確說要禪位於舜,於是帝堯不再猶豫,決定擇吉日禪位於舜。</div>
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帝堯於正月初一在文祖廟舉行隆重儀式禪讓於舜,代行天子之政。帝堯為了讓舜充分用權行事、獨立決策,不要凡事請示,自己也可擺脫政事,頤養天年,他命人在陶邑北面的城陽(今河南省濮陽縣東南)地方,建了一所遊宮,作為帝堯的修養之地。</div>
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舜接受禪讓後列出了祭祀、班瑞、東巡、南巡、西巡、北巡、歸格藝祖七項政事。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">十、明天象以齊七政</strong></div>
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《尚書‧舜典》:「在璇璣玉衡,以齊七政。」就是說舜通過觀察天象來檢查七項政事是否符合天意。璇璣玉衡是上古時期觀測天文的工具。上古之世,都把觀測天文、天象作為最重要的事情,通過觀察天象和日月星辰的運行情況,來考察執政得失,是否符合天道。推天道以明人事,達到「與天地合其德,四時合其序」,使自己的行為不偏離天道。這就是中華傳統文化「天人合一」的理念。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">十一、泰山<a href="http://www.epochtimes.com/b5/tag/%e5%b0%81%e7%a6%aa.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">封禪</a></strong></div>
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舜接受禪讓後代行天子之政,四方巡視,第一件要做的事就是祭祀天地、日月星辰和各路神祇。二月,舜到東方巡視,到了泰山,齋戒沐浴後舉行泰山<a href="http://www.epochtimes.com/b5/tag/%e5%b0%81%e7%a6%aa.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">封禪</a>,即舉行大型儀式祭祀天地,向上天報告。「封」,就是祭天,「禪」,就是祭地。</div>
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祭祀儀式莊重盛大,首先祭拜天地,虔誠感恩皇天后土,向創世主報告受命於天,接收禪讓。然後祭祀日月星辰。接著點燃木柴,熊熊火光照耀著天地,同時鐘鼓齊鳴,有舞者隨著音樂起舞,讚美天帝,祈求上天的保佑。整個祭祀儀式莊嚴神聖。</div>
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然後用遙祭的儀式祭祀各地的名山大川。</div>
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泰山封禪由來已久,伏羲、神農、黃帝、顓頊、帝嚳;堯、舜、禹、湯等都曾到泰山封禪,向上天匯報,答謝「受命於天」之恩。</div>
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接著,舜召見東方各諸侯。</div>
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虞舜在代行天子政事以後,制定完善各方面的制度。規定了公、侯、伯、子、男五等諸侯覲見天子時所執的瑞玉及其它的物品,即公持桓圭、侯持信圭、伯持躬圭、子持谷璧、男持蒲璧五種玉製符信覲見天子。並制定了獎懲措施。舜還規定了各級爵位的官職衣服。</div>
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五月,舜到南方巡視,到了衡山,像祭祀泰山一樣行禮儀。</div>
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八月,舜到西方巡視,到了華山,祭祀禮儀同祭泰山一樣。</div>
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十一月,舜到北方巡視,到了恆山,祭祀禮儀同在泰山一樣。</div>
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此後虞舜每隔五年在全國巡視一次。不巡視的四年之中,各諸侯按時到帝都朝見,向朝廷報告政績得失。舜採用三歲一考、五歲一巡,明確了朝廷和地方諸侯的從屬關係,奠定了天下一統的構架。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">十二、設立刑法</strong></div>
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舜使皋陶主管司法,他以為用刑之道,出於萬不得已。根本辦法首在教化,使人人知道善當做,惡不當做。與其使他們以犯刑罰為可畏,不如使他們以犯刑罰為可恥。</div>
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當時所制定的刑律是:「象以典刑,流宥五刑,鞭作官刑,扑作教刑,金作贖刑。」以象刑作為常刑,象刑即是把常用的刑罰以圖畫的形式畫在衣服器物上,以作警示,使其知羞恥,加以改過;採用流放的方式代替割鼻、斷足、刺字、閹割、砍頭五種刑罰,以示寬大;對於官府裡的人犯一般罪只用鞭打;對於學府裡不服管教的學子只用木條抽笞;沒有犯罪動機,但卻造成犯罪事實的,屬於過失犯罪,可以通過向國庫交納罰金來贖罪,這在後來的法制中一直有所沿用。</div>
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舜之時,人事管理方面就相對多了起來,《文獻通考‧職官考一》稱,「陶唐氏以前之官所治者,天事也。虞、夏以後之官所治者,民事也。」舜以道德為本教化萬民,開創教育,設立刑法,定期巡視四方。刑法是國家管理中的強制手段,刑法的加強標誌著這一時期具備了國家管理的職能。這一時期,強化了教育、獎懲等管理體制。#</div>
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(未完待續)</div>
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五千年輝煌<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>之《<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄</a>人物》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-84431356433930464892016-09-21T05:33:00.004-07:002016-09-21T05:33:52.428-07:00【千古英雄人物】堯舜禹(3) 洪荒浩劫<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgL6RfdaFdM3_7PIfwRuQl1cVAVNMAkACE_DgO538MjIVVEa8Q93g-KVmTVg_alEbojZFk-1VWqX3nq9L7EInaK1jXj0AxLsB5omZcS6IOggUsOt1xP9LQXWDtLBOL36mtYa9Vw7C-9SLU/s1600/%25E7%25B1%25B3%25E9%2596%258B%25E6%259C%2597%25E5%259F%25BA%25E7%25BE%2585%25E7%259A%2584%25E4%25BD%259C%25E5%2593%2581%25E3%2580%258A%25E5%25A4%25A7%25E6%25B4%25AA%25E6%25B0%25B4%25E3%2580%258B%25E5%25B1%2580%25E9%2583%25A8%25E5%259C%2596%25EF%25BC%2588The+Deluge%25EF%25BC%2589%25EF%25BC%258C%25E7%25B9%25AA%25E6%2596%25BC%25E6%25A2%25B5%25E8%2592%2582%25E5%25B2%25A1%25E7%259A%2584%25E8%25A5%25BF%25E7%25B5%25B2%25E6%25B1%2580%25E6%2595%2599%25E5%25A0%2582%25E3%2580%2582.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgL6RfdaFdM3_7PIfwRuQl1cVAVNMAkACE_DgO538MjIVVEa8Q93g-KVmTVg_alEbojZFk-1VWqX3nq9L7EInaK1jXj0AxLsB5omZcS6IOggUsOt1xP9LQXWDtLBOL36mtYa9Vw7C-9SLU/s320/%25E7%25B1%25B3%25E9%2596%258B%25E6%259C%2597%25E5%259F%25BA%25E7%25BE%2585%25E7%259A%2584%25E4%25BD%259C%25E5%2593%2581%25E3%2580%258A%25E5%25A4%25A7%25E6%25B4%25AA%25E6%25B0%25B4%25E3%2580%258B%25E5%25B1%2580%25E9%2583%25A8%25E5%259C%2596%25EF%25BC%2588The+Deluge%25EF%25BC%2589%25EF%25BC%258C%25E7%25B9%25AA%25E6%2596%25BC%25E6%25A2%25B5%25E8%2592%2582%25E5%25B2%25A1%25E7%259A%2584%25E8%25A5%25BF%25E7%25B5%25B2%25E6%25B1%2580%25E6%2595%2599%25E5%25A0%2582%25E3%2580%2582.jpg" width="320" /></a></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;">米開朗基羅的作品《大洪水》局部圖(The Deluge),繪於梵蒂岡的西絲汀教堂。</span></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 16px;"><br /></span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第三章 洪荒浩劫</strong></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">一、洪水初現</strong></div>
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在堯的晚年暴發天下<a href="http://www.epochtimes.com/b5/tag/%e5%a4%a7%e6%b4%aa%e6%b0%b4.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">大洪水</a>。《聖經》記載的諾亞大洪水也大概發生在這一時期。</div>
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當時天下分為冀、豫、兗、青、徐、揚、荊、梁、雍九州。九州之外,即為四海;四海之外,就是八荒。《說苑‧辯物》稱,古代中國「八荒之內有四海,四海之內有九州島。」</div>
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冀州者王畿之州也,冀亦畿也,也就是帝都之所在,只有它可以代表「中國」、「天下」。是故《路史》云:「九州惟冀無所至者,舉八州而界自見,亦所以別帝都而大一統也。」</div>
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今蒙古地區,當時是一片漫無邊際的翰海,也稱北海。冀豫西面是雍州,即今陝西、寧夏和甘肅東部地區。雍州往西、終南山以北,就是古老的山海。從梁山衝出的山水,滔滔不絕地流入山海。山海西面就是西海,它包括了甘肅、青海、新疆、西藏等一大片地區。山海東面就是從極之淵,即陽紆大澤,位於黃河(當時叫大河)上游。當時的東海(即今東海、黃海、渤海)的海岸線還在現在上海的漕涇、徐涇;蘇北的東台、漣水、連雲港;天津的苗莊、小王莊一帶。浙江、福建的甌閩之地還是一片大海。</div>
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洪水暴發後,西海、山海的海水別無出路,都流進陽紆大澤,而陽紆大澤的水又因賀蘭山、陰山的崛起,不能流入瀚海,只能先從孟門山(距黃河壺口瀑布不遠),後又從呂梁山分南北兩面沖瀉而下,淹良田,毀房屋,大量人畜葬身魚腹。特別是雍州,由於高山阻擋,水壅塞在那裡。</div>
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堯徵詢誰可以治理水患,驩兜推薦共工孔壬。<a href="http://www.epochtimes.com/b5/tag/%e5%b8%9d%e5%a0%af.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">帝堯</a>說:「共工這個人花言巧語,實則陽奉陰違,貌似恭謹,但卻違背天常,怠慢天神,用之治水不可!」大司農稷也說現在沒有更好的人選,就讓孔壬試試吧,堯無奈任命孔壬為共工治理水患。</div>
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堯派大司農稷去崑崙山拜訪西王母,西王母告訴稷,此次洪水乃天意,是有定數的,包括治水之人、治水時機也有定數,要等二十年後,才能派神禹下去治水,屆時水患可徹底平息,到時王母也會幫助治理水患。</div>
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天地玄機,劫數天定。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">二、討伐三苗</strong></div>
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天下大水,南方三苗乘機作亂。「三苗」屬於九黎蚩尤後裔,當時主要分布在洞庭湖和彭蠡湖(今江西鄱陽湖)之間,即長江中游以南一帶,勢力強大,是驩兜父子的封國。驩兜父子殘暴不仁,敗壞傳統。</div>
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驩兜父子久有不臣之心,謀亂已久,並多次作亂。如今趁天下大水,四處侵擾,吞併弱小國家。堯命稷討伐三苗,戰於丹水,降服了三苗。並要求三苗將種種虐政、酷刑除去,尊崇古聖之道,歸還所吞併各國的土地,而後放驩兜於崇山。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">三、關於<a href="http://www.epochtimes.com/b5/tag/%e5%a4%a7%e6%b4%aa%e6%b0%b4.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">大洪水</a>的記載和傳說</strong></div>
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《尚書‧堯典》稱:「湯湯洪水方割,蕩蕩懷山襄陵,浩浩滔天。」洪水滔天,包圍了大山,衝向高岡,淹沒了山丘平原,民不安居。</div>
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彝族史詩《洪水記》,敘述了神造天地造人,人類逐漸敗壞墮落並被神用大洪水毀滅,留下一個好人,重新開創人類文明的歷程。</div>
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從洪水的規模和範圍來說,堯時期的大洪水幾乎是全球性的,整個北半球都被洪水淹沒。對於這次大洪水事件,全世界二百五十四個民族有著文字記述或口頭傳說,而且那些記述和傳說都大同小異。</div>
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《聖經‧創世記》這樣寫道:「此事發生在二月十七日。這一天,天窗大開,大雨四十晝夜。」「天下的高山都淹沒了。」諾亞和他的妻子乘坐方舟,在大洪水中漂流了四十多天以後,擱淺在高山上,到第一百五十天時,洪水完全退盡。</div>
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在中國的各民族中,唯一沒有洪水傳說的民族是珞巴族。珞巴族主要生活在山南和林芝地區,平均海拔高三千米。大洪水沒有到達這個高度。</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4ny_crzX7lFQ1VlQaseoz5Y_4D0c46gJioQ9IaWecM59JF3LOTqf-G1EQ9LSbkbfVS8v8niux1qrVf4PqLKQoqeriU4k-z1HNfOkqBAFbLy-89NcR35VCw2OQx_2EMtERPNROaBEi3aw/s1600/%25E6%259D%25B1%25E8%25A5%25BF%25E6%2596%25B9%25E4%25B8%258D%25E5%2590%258C%25E6%25B0%2591%25E6%2597%258F%25E9%2583%25BD%25E6%259C%2589%25E9%2597%259C%25E6%2596%25BC%25E5%25A4%25A7%25E6%25B4%25AA%25E6%25B0%25B4%25E7%259A%2584%25E6%2596%2587%25E5%25AD%2597%25E8%25A8%2598%25E8%25BF%25B0%25E6%2588%2596%25E5%258F%25A3%25E9%25A0%25AD%25E5%2582%25B3%25E8%25AA%25AA%25E3%2580%2582.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4ny_crzX7lFQ1VlQaseoz5Y_4D0c46gJioQ9IaWecM59JF3LOTqf-G1EQ9LSbkbfVS8v8niux1qrVf4PqLKQoqeriU4k-z1HNfOkqBAFbLy-89NcR35VCw2OQx_2EMtERPNROaBEi3aw/s320/%25E6%259D%25B1%25E8%25A5%25BF%25E6%2596%25B9%25E4%25B8%258D%25E5%2590%258C%25E6%25B0%2591%25E6%2597%258F%25E9%2583%25BD%25E6%259C%2589%25E9%2597%259C%25E6%2596%25BC%25E5%25A4%25A7%25E6%25B4%25AA%25E6%25B0%25B4%25E7%259A%2584%25E6%2596%2587%25E5%25AD%2597%25E8%25A8%2598%25E8%25BF%25B0%25E6%2588%2596%25E5%258F%25A3%25E9%25A0%25AD%25E5%2582%25B3%25E8%25AA%25AA%25E3%2580%2582.jpg" width="320" /></a></div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">東西方不同民族都有關於大洪水的文字記述或口頭傳說。</span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">四、關於大洪水的高度</strong></div>
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大禹治水,立碑於衡山岣嶁峰,碑立在一方天然的岩石上,傳說立碑之處即為當時水面的位置,也就是當時衡山一帶水位的高度。</div>
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《水經注》云:「江水歷峽東,逕宜昌縣之插灶下,江之左岸,絕岸壁立數百丈,飛鳥所不能棲。有一火燼,插在崖間,望見可長數尺。父老傳言,昔洪水之時,人薄舟崖側,以餘燼插之巖側,至今猶存,故先後相承謂之插灶也。」</div>
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《藝文類聚》記載:「宜都夷陵縣西八十里有高筐山。古老相傳,堯時大水,此山不沒,如筐篚,因以名。」宜都在今天湖北宜昌附近的枝城。</div>
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台灣高山族傳說中,洪水高度達二千米左右。</div>
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朝鮮族的傳說中有一對兄妹漂流到白頭山(長白山)頂才倖免於難,長白山以將軍峰為主峰,附近聳立著多個海拔二千米以上的山峰。也就是說洪水在二千米以下。</div>
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菲律賓的傳說中,大洪水中僅剩下一對兄妹維甘(Wigan)和布甘(Bugan)。二千米以下的高山被淹沒。</div>
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希臘神話丟卡利翁(Deucalion)和皮拉(Pyrrha)的故事中,由故事的情節來看,二千米以下的高山都被淹沒了。</div>
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<span style="background-color: white; color: #cc3333; font-family: PMingLiu; font-size: 14px;">有禹王碑的的岣嵝峰(位於湖南衡阳市区北部)已成了旅遊勝地。</span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">五、神奇的堯山</strong></div>
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《太平御覽》卷七六九引《郡國誌》記載:「濟州有浮山。故老相傳雲,堯時大雨,此山浮水上。時有人攬船於岩石間,今猶有斷鐵鎖。」</div>
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山西浮山縣位於太岳山南麓,臨汾盆地東沿,西傍臨汾、襄汾,南連翼城,東鄰安澤,東南毗沁水,北接古縣。縣城半徑十公里左右四面環山,海拔均在一千二百米以上。</div>
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民間記載,當時「天河倒傾,大雨如注,經久不息,水出孟門(吉縣)。大溢逆流,江淮通貫,四海溟滓。」就是說,在當時雨量特別大,且持續時間很長,洪水已經從呂梁孟門山頭貫出(古史記載,孟門未開,呂梁未發),江河橫溢,到處一片汪洋,獨此處有山隨水高低漂浮,故名浮山。因為<a href="http://www.epochtimes.com/b5/tag/%e5%b8%9d%e5%a0%af.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">帝堯</a>在此避水,又稱為堯山。洪水滔天,浮山為岸。</div>
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與國內其它諸多同名「浮山」者不同,其它地方水所漂起來的是該山上分散的各石頭塊個體;浮山縣的「浮山」則不然,它是整個的山體都能被洪水漂起來。當時,大地混沌,該山四周被洪水所包圍,但奇怪的是始終不能致害於其上所居的民眾。原因是該山體可以隨四周猛水的漲落而同步起降,如同乘坐於船上一樣隨水而上下自如。這段奇緣往事,在清《嘉慶一統志》中有記載。有人認為浮山地下蘊藏豐富的煤炭資源,由於煤的比重比石頭輕,故可以整體浮在水上。無論如何,煤的比重比水還要大一些。可以說,山的整體能隨水上下沉浮,卻是奇蹟,也是神跡。</div>
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浮山縣境內的這座特殊的「浮山」,因與平定縣的東浮山相對應,在一些書籍裡,也被寫成「西浮山」。唐高祖李淵武德二年(619年)始以「浮山」稱之。 據傳次年(620年)曾有人於該縣境內羊角山下見到了「神人」,故更名為「神山」縣。金大定七年(1167年)又恢復舊名,仍稱之為「浮山縣」。</div>
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其實,據當地民間傳說,稱其為「神山」從上古帝堯時期既已有之。試想,其整個山體能夠隨水而浮,居民安然,早就展示了其十足之「神氣」,該山上若非有「神」看護,孰能為之?</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">六、大洪水的來源</strong></div>
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那麼如此浩大無際淹沒全球的大洪水又來自何方呢?</div>
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《聖經》裡說:「耶和華見人在地上罪惡極大,於是宣布將使用洪水,毀滅天下地上有血肉有氣息的活物,無一不死!」天降大雨四十晝夜。</div>
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希臘神話記載,天帝宙斯看到人類愈來愈殘忍無道,正義和禮節全無,決定用洪水把人類淹死。</div>
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瑪雅印第安人的典籍《波波武經》中有這樣的記載,神在開天闢地初創造了人類,後來人們忘記了造物主的存在,對神不敬,於是天神決定發起一場洪水,以毀滅人類。</div>
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從各民族的記載和傳說中看,是由於人類道德普遍敗壞了,所以神降大洪水來懲罰人類,只有極少數善良的人得以存活延續。</div>
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這次大洪水應是天降大雨及海侵,其帶來的災難是可怕的,據《山海經》記載,大洪水後許多地區草木不生。</div>
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這次大洪水,幾乎毀滅了這一期人類的文明,西方文明幾乎被毀滅殆盡,中華文明也受到重創,但有一些文明保留了下來,這就使得這一地區的人有著深厚的文化內涵。有人認為堯時代的大洪水,是兩次文明的分界線。確實,我國現存最早典籍之一的《尚書》,「獨載堯以來」史事。就是說,中華民族的真正系統的記述開始於堯、舜、禹時代,即大洪水時代。#</div>
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(未完待續)</div>
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五千年輝煌<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>之《<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄</a>人物》研究組</div>
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<br />Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-49494568879807268842016-09-19T05:57:00.001-07:002016-09-19T06:00:50.848-07:00【千古英雄人物】堯舜禹(2) 聖王下世開堯天<div class="separator" style="clear: both; text-align: center;">
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<h1 class="title" style="background: none 0px 0px repeat scroll rgb(255, 255, 255); border: 0px none; box-sizing: border-box; color: #6a4800; font-family: PMingLiu; font-size: 27px; margin: 0px; outline: none 0px; padding: 0px; text-align: center; vertical-align: baseline;">
<span style="color: #cc3333; font-size: 16px; font-weight: normal;">五千年輝煌神傳文化之千古英雄人物。</span></h1>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第二章 聖王下世開堯天</strong></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">一、聖王下世</strong></div>
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《史記》記載,堯的父親是帝嚳。帝嚳有四個妃子:姜嫄、簡狄、慶都和常儀。</div>
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姜嫄,帝嚳之正妃。姜原履大人跡感孕而生棄(即後稷),棄是周族的祖先。</div>
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簡狄,吞燕卵受孕而生契,契是商族人的祖先。</div>
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慶都,陳鋒氏,生於伊祁山下。傳說慶都是一個神人的女兒。一日,天大雷電,一個霹靂,擊得神人身上出血,神人的血流到一塊大石中,後來這血化成嬰兒就是慶都。長大後帝嚳娶她做了妃子。慶都就是堯的母親。</div>
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第四個是常儀,儀生摯,摯是帝嚳的長子。常儀還生有一女。</div>
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據《竹書紀年》:(堯)母曰慶都,生於斗維之野,常有黃雲覆其上。及長,觀於三河,常有龍隨之。一旦,龍負圖而至,其文要曰:「亦受天祐。」下面還有七個字「赤帝起成天下寶。」眉八采,鬢髮長七尺二寸,面銳上豐下,足履翼宿。既而陰風四合,赤龍感之。孕十四月而生堯於丹陵,其狀如圖。兩隻腳心上各有二十二顆朱痣,彷彿同天上的翼星一般,這個叫作赤帝之精生於翼。取名為「放勳」。堯是他的謚號,《謚法》說,翼善傳聖曰堯,善行德義曰堯。</div>
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堯出生後和母親住在外祖父伊祁侯家,故姓伊祁,或伊。</div>
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堯帝「身長十尺」。《春秋元命苞》說:「堯眉八彩,是謂通明。曆像日月,璇璣玉衡。」就是說,堯的眉毛具有八色的光彩,他洞明天象曆數,明瞭日月星辰的運行。《春秋緯‧合誠圖》說他的額角像太陽。</div>
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<span style="background-color: white; color: #cc3333; font-size: 14px;">堯彩像,清人繪。</span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">二、帝摯繼位</strong></div>
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帝嚳晚年專注於訪道修道,考慮四子由誰來繼帝位的問題。他將四個兒子進行比較,論才德,是堯與契;論其母的資格是棄;而論年紀的長幼,則是摯,但他的才德不及他的兄弟。帝嚳決定用占卜來抉擇,結果,四子皆有天下之兆。帝嚳決定以齒為序,先立摯為儲君。</div>
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帝嚳死後摯繼承帝位,為帝摯。</div>
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堯十三歲時,被封於于陶。他好學能幹,以擅長製作陶器在遠近部落中聞名。堯賢德而有才能,把陶邑治理得井井有條。</div>
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堯十五歲時又被封於唐,為唐侯,受命協助治理朝政,他和他的氏族又被稱為「陶唐氏」。</div>
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帝摯才德不足,結交了一些不良善的人,與「三凶」為伍。「三凶」就是當時的三個壞人,一個是共工孔壬,一個是驩兜,一個是鯀。</div>
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共工孔壬,巧言令色,外表恭順和善,內心刻毒;驩兜秉性凶惡,殘暴不仁,敗壞風俗,惑眾亂國;鯀,博學多才,長於建築,但自以為是,剛愎自用。</div>
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帝摯任命驩兜為司徒,總理政事;任命孔壬為共工,總管百工;任用鯀為專治水土道路的司空。驩兜與孔壬引誘帝摯花天酒地,不理朝政,疏遠百官,不恤百姓,民怨頻生,天災不斷,人們說這是天子無道所致。</div>
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帝摯失德,東夷一些部落趁機相繼作亂,為害社會。據《淮南子‧本經訓》:堯之時,猰貐、鑿齒、九嬰、大風、封豨、修蛇皆為民害。</div>
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「帝俊賜羿彤弓素矢曾,以扶下國。羿是始去恤下地之百艱。」(《山海經‧海內》)當時的天帝是帝俊,他看到人世間將有大災難,便派后羿下世幫助人類。</div>
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羿奉堯命北斬楔輸,西滅九嬰,中除封豨,南屠巴蛇,東射大風,又殺鑿齒。掃除禍亂,堯的盛德名揚天下,四海歸心。</div>
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<span style="background-color: white;">南宋畫家馬麟畫的</span><a href="http://www.epochtimes.com/b5/tag/%e5%b8%9d%e5%a0%af.html" style="background: none 0px 0px repeat scroll rgb(255, 255, 255); border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">帝堯</a><span style="background-color: white;">像。</span></div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">四、承天命堯繼帝位</strong></div>
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四方諸侯見堯之威德日盛,都欲擁戴其為帝。帝摯也自覺不如堯聖明,於是在繼位九年以後,下讓位詔書,將帝位禪讓於堯。</div>
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相傳堯得夢示,夢見遊歷泰山,忽然出現一條青龍,他乘龍飛上,落於山巔,抬頭一看,只見天門大開,去頭頂不過尺五,他兩手攀住天門的門檻,來到天上,但覺銀台金闕,玉宇瓊樓,富麗輝煌。</div>
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堯繼帝摯成為天下共主,是為<a href="http://www.epochtimes.com/b5/tag/%e5%b8%9d%e5%a0%af.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">帝堯</a>,都平陽。</div>
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堯繼帝位後常入民間求賢訪道,察執政得失。堯訪到赤將子輿、筏鏗、巫咸等,並請他們在朝中任職,此外還有柏成子高、張果老等相助。</div>
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堯到汾水北岸的姑射山,拜訪四位修煉有道之士:方回、善卷、披衣(蒲衣)和許由。堯以對待長者、學生對待老師的禮節去拜訪他們,虛心求教。堯還師事尹壽子。</div>
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帝堯五年,有南夷越裳國派使臣來朝賀,獻大龜一個。據使者稱,此龜乃神龜,壽命有一千多歲,其直徑三尺有餘,龜背上密密麻麻的刻著蝌蚪文,記載著人類開天闢地以來的歷史。堯十分高興,命史官記錄史書。</div>
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帝堯把天下劃分為九州,定期巡視四方,徵求四方諸侯的意見,考查執政得失。設謗木傾聽百姓心聲,儘心治理天下。</div>
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《史記》說:堯帝「其仁如天,其知如神,就之如日,望之如雲」。堯的仁德涵養有如天空一樣廣博,智慧像神明一樣,接近他如太陽一般,光照四方,遠望他如雲霞一樣燦爛。富有而不驕橫,高貴而不傲慢。他尊敬有善德的人,心繫天下百姓,使九族相親,百姓和睦。他仁慈聖明,仁德充於天地,百官政績昭著,各個部落也都能和平相處。據《說苑》:堯存心於天下。有一人饑,曰:我饑之也;有一人寒,曰:我寒之也;一民有罪,曰:我陷之也。仁而立德,博而化廣,故不賞而人勸,不罰而人治,是堯道也。</div>
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天下太平,有八十老人擊壤歌於道,曰:「吾日出而作,日入而息,鑿井而飲,耕田而食,帝何力有於我哉!」 觀者歎曰:「大哉,帝之德也!」</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">五、羿射九日</strong></div>
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當時華邑國上報:有一股黑氣來自太陽,圍繞太華山幾周,然後發現太華出現一物,形如蛇,有六足,四翼。據傳說,見此物是天下大旱之預兆。</div>
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又得北方涿鹿國上報:黃帝戰蚩尤時幫助黃帝破「暴雨洪水陣」的女魃,南移進入冀州,以致冀州天旱無雨。</div>
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接著,天上出了四個太陽。人們說,天無二日,其中必有三個妖星。</div>
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帝命羿將妖星除掉,為民除害。羿擔心真假難分,如把真的射了下來,豈不是大罪?帝堯道:「那個真的是射不下的。」</div>
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最後,十日同時出現在天空。羿於是取了弓箭,來到校軍場,連射數箭。等了許久,不見一個太陽落下來。</div>
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帝堯憂心如焚。赤將子輿說道:「洪崖仙人說,要請帝先齋戒,虔誠地禱祀天地祖宗。雖然羿有神箭,還須憑仗聖主的精誠。」帝堯沐浴齋戒三日,祭禱天地。</div>
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《山海經‧大荒南經》:東南海之外,甘水之間,帝俊之妻羲和,生十日。傳說這些太陽是東方天帝帝俊的兒子,住在東方海外的陽谷。十個太陽一起升上天空,草木乾枯,河水乾涸,大地一片焦土。人們熱得喘不過氣來。</div>
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羿奉命來到崑崙山上,仰天禱告。勸太陽們回去,未果。后羿搭上神箭,射了一箭又一箭,一個個太陽墜落。最後,天上只留下一個太陽,天氣變得涼爽,陰陽得以調和。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">六、創建曆法,調和四時陰陽</strong></div>
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上古之世,以秉天意,觀天文、天象,正四時,調和陰陽,祭祀天地是首要的事情,也是與神溝通的方式之一。</div>
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帝堯繼位之始,四時無序,陰陽不調,天地運行不遵其序。那麼,規正天地運行秩序,創建曆法勢在必行。堯命羲仲、羲叔、和仲、和叔等四人分掌四時方岳之職,並命他們四人觀測天文,掌管天文時令,觀測日月星辰及萬物生靈,正四時,制定曆法,授民農時。</div>
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命羲仲居住在東方的暘谷,迎接日出,觀察辨別太陽東昇的時刻。晝夜時間相等、南方鳥星(心宿一)黃昏時升到中天的正南方時,就是仲春,這一天定為春分。</div>
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羲叔住在南方的交趾(今之越南),觀察辨別太陽向南運行的情況,迎接太陽南來。根據白天最長、據東方蒼龍七宿中的火星(心宿二)升到正南方天空,就是仲夏,這一天定為夏至。</div>
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命和仲住在西邊的昧谷,送別落日,觀察辨別太陽西落的時刻。根據晝夜時間相等、據北方玄武七宿中的虛星黃昏時出現在中天正南方,就是仲秋,這一天定為秋分。</div>
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和叔住在北方的幽都,觀察太陽向北運行的情況。根據白天時間最短、西方白虎七宿中的昴星黃昏時出現在正南方中天時,為仲冬,這一天定為冬至。</div>
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根據觀測堯定一年為三百六十六天,春夏秋冬四季,每三年置一閏月,用閏月調整曆法和四季的關係,使每年的農時正確。《尚書‧堯典》說:「期三百有六旬有六日,以閏月定四時,成歲。」</div>
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據《宋書‧符瑞志》中記載:有一種蓂莢草生於帝庭台階邊,每月初一開始,每天長一個莢,半個月時長夠十五個莢,十六日以後,每天落一莢,月末落盡。如果此月為小月(少一天),最後的那片葉子就只凋零而不落下。帝堯奇之,呼為「蓂莢」,又名「曆草」。結合對蓂莢的觀察,最後以三百六十五日為一年,再結合觀察星辰、氣候、人時,按照周天三百六十五度,按數目推算,把閏月、朔望、月之大小定下來,製出新的曆法。新的曆法對四時寒暑、節氣等有了明確定義,三個月為一季,十二個月為一年,按周天三百六十五度定出閏月,大月三十日,小月二十九日。一日分成十二時,一時為八刻,每時每節都有法度、有規則。至此,四時運行有序。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">七、景星現瑞</strong></div>
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帝堯之時,民謠傳唱,「其仁如天,其智如神,如日溫心,如雲蓋地,帝德昭昭,普天同慶⋯⋯」</div>
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《述異記》說:「堯為仁君,一日十瑞。」堯之時德政昭彰,文治昌明、武功赫奕,萬民樂業。帝德感天,天降十瑞以祥帝堯。</div>
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最顯著的是景星現瑞。《竹書紀年》載:帝堯「四十二年,景星出於翼。」「帝在位七十年,景星出翼。」</div>
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《漢書‧天文志》載:「景星者,德星也,其狀無常,常出於有道之國。」《正義》說:「景星狀如半月,生於晦朔,助月為明。見則人君有德,明聖之慶也。」 《孫氏瑞應圖》也說:「景星王者不私人則見。」景星乃祥瑞吉慶之星,君主厚德有道,不以天下為私,感動上天,景星方纔出現。景星其形雖如半月,其光則大於月亮。翼星,是二十八星宿之一,共二十二顆,位在南方,色赤。有記載說帝堯是翼星之精。兩次景星出於翼,昭示帝堯乃神來世間。#</div>
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(未完待續)</div>
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五千年輝煌<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>之《<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄</a>人物》研究組</div>
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Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-80915070697982720002016-09-19T05:31:00.002-07:002016-09-19T05:47:50.872-07:00【千古英雄人物】堯舜禹(1) 洪水滔天伏羲創世<div style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: #4e3207; font-family: PMingLiu; font-size: 16px; line-height: 28.8px; margin-bottom: 20px; outline: none 0px; padding: 0px; vertical-align: baseline;">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbaK3_eEfjzceBCPyjQDbsLl0qEeOFWheXkWOqsZ74XQ9K89N354W_x07dFkvM7duygJ_JMyCFnhvvdddRL1wuLktdBFF9S2fS_4YKRVlWwng1sbJxWM13iHB4xR-1Jo2LpoTxuDFYs3w/s1600/1603290821122737-450x984.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbaK3_eEfjzceBCPyjQDbsLl0qEeOFWheXkWOqsZ74XQ9K89N354W_x07dFkvM7duygJ_JMyCFnhvvdddRL1wuLktdBFF9S2fS_4YKRVlWwng1sbJxWM13iHB4xR-1Jo2LpoTxuDFYs3w/s320/1603290821122737-450x984.jpg" width="146" /></a></div>
<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;"><span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-weight: normal; text-align: center;"> 南宋畫家馬麟所畫的伏羲坐像,現藏台北國立故宮博物院。</span></strong><br />
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">序言</strong></div>
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中國,古稱神州,人們所說神的故鄉。</div>
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「盤古開天地」、「<a href="http://www.epochtimes.com/b5/tag/%e5%a5%b3%e5%aa%a7.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">女媧</a>造人」、「伏羲畫八卦」、「神農嚐百草」、「倉頡造字」,向我們展現了一幅清晰的歷史畫卷,創世主系統有序地創世、造人,奠定人類生存、生活的環境,傳給人文化,教化人類,規範人的道德行為。在此基礎上,創世主安排神佛下世,傳法度人,教導人修煉,為人類奠定修煉文化,使人返本歸真,回歸天國。</div>
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古老的記載,創世主開創了人類所在的三界。在久遠年代以前,盤古奉創世主之命,創造了包括銀河系等諸多星系在內的我們這個小宇宙。</div>
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接下來,一些神開始仿造自己的形象在我們這個星球上造人。有記載說,<a href="http://www.epochtimes.com/b5/tag/%e5%a5%b3%e5%aa%a7.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">女媧</a>用泥土按照自己的形象造了人。聖經也有記載,上帝用泥土按照自己的形象造了人。不同的文化中都提到不同的神創造了不同種類的人,同時又為了繁榮這個世界,創造了天地萬物。</div>
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剛造出來的自然界,桀驁不馴,風疾雷厲。雨如何下、雪怎麼飛等等,經過神多少年代的調理,逐漸為人馴服了自然界,給人類奠定生存、生活的環境。春夏秋冬,四季分明,人類始能安居樂業。</div>
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剛造出的人,像初生的嬰兒,甚麼都不懂,沒有對自然環境的認知,沒有應對自然、社會的能力。這一時期,神直接看護人類,給人類奠定生存、生活的環境,培養人的生存能力,逐漸豐富人的思想內涵,走向自立。</div>
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有巢氏教人構木為巢,遮擋風雨,以避群害。</div>
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燧人氏「鑽燧取火」,結束了人類靠天取火的歷史。古希臘神話中有普羅米修斯偷盜天火給人類的類似記載。<a href="http://www.epochtimes.com/b5/tag/%e4%bc%8f%e7%be%b2%e6%b0%8f.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">伏羲氏</a>,有大神力,他仰觀象於天,俯觀法於地,畫八卦,為人類留下了與神溝通的工具。也就是說,八卦從一開始就具備了溝通天地自然的奇妙神通。</div>
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伏羲時期,發生了毀滅性的大洪水,據楚帛書記載,洪水過後一片混沌,於是伏羲等進行創世,歸正天地四時和日月星辰的運行,調和陰陽。</div>
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到了神農氏時期,隨著人類的繁衍,對食物的需求量增大,他始教人們耕種,興五穀,製造耜耒,開創了農耕時代,被後世尊為五穀神。他以赭鞭鞭草木,嚐百草,始有醫藥,因此又被尊為藥王。神農開創了交易市場,互通有無,開創了商業貿易的先河。<br />
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<span style="background-color: white; color: #cc3333; font-family: "pmingliu"; font-size: 14px; text-align: center;"> 遼佚名作《神農氏採藥圖》。</span><br />
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時光進入黃帝時代,拉開了輝煌的五千年歷史序幕。</div>
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黃帝平定天下,統一並融合華夏各部落,成為天下共主。這是中華民族各部落、各氏族第一次統一聯盟,開啟了文治武功的時代,體現了「兵征天下,王者治國」的道理。黃帝設百官、制典章,創建人類社會構架,作衣裳、造舟車、興文字、作干支、制樂器、創醫學、創建曆法、蠶桑等等,開創了輝煌的人類文明。黃帝修道,最後得道乘龍昇天,奠定了通過修煉得道成神的修煉文化。</div>
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他被尊為中華民族的祖先。</div>
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「倉頡造字」是人類文明史上的輝煌事件。有記載說,倉頡是黃帝的史官,「生而能書,又受河圖洛書,窮天地之變,仰視奎星圜曲之勢,俯察魚文鳥羽,山川指掌,而創文字。」《淮南子‧本經》記載:「昔者倉頡作書,而天雨粟,鬼夜哭。」漢字是象形文字,是表象的,字音字形對應天象,能溝通天、地、人、神信息。迄今出土的甲骨文共約五千多字,是非常成熟的文字。刻在龜甲、獸骨、銅器、陶器、玉石上的大量文字多是祭祀、占卜的記錄,因為那時的文字是記錄天象、祭神、敬神用的。也就是說在周朝以前文字是用來記載「神」事,而不記「人」事的。</div>
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顓頊時期,發生了「絕天地通」事件,就是斷絕了人和神的直接聯繫,從此人逐漸遠離了神。</div>
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堯帝時期發生了一次世界性的大洪水,只有少數人活下來。在創世主的安排下,堯、舜、禹這三位聖君,承前啟後,開創了神州大舞台。他們是大洪水後新的文明的開拓者,新世界的創造者。</div>
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秦始皇一統天下,最終完善了神州這個大舞台。書同文,車同軌,創千年文化之體制,奠定了中華千古政體之格局。漢武帝罷黜百家,正本清源,奠定外儒內道、天人合一的文化正統,在繼承秦朝體制基礎上,為後世直至清朝建立了一套穩定的政體架構。</div>
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中國歷史上朝起朝落,上演著一幕幕激動人心的歷史大戲,展現著一幅幅波瀾壯闊的歷史畫卷,述說著無數可歌可泣的感人故事。禹定九州湯受業,秦吞六國漢登基。中原逐鹿,英雄輩出,一個朝代結束了,又拉開了一個新朝代的序幕,不斷奠定並演繹著以道德為核心的中華文化內涵。</div>
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五千年<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>的過程,是神錘煉、成就人類的過程,是造就人類思維結構的偉大工程。每個朝代都帶來不同天國眾生下世結緣的風采,都有自己的文化特點,有自身要做的事情和所需完成的使命。五千年文化積澱博大精深,放射著耀眼的光芒。</div>
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中華傳統文化是創世主安排神州歷史上的各個民族共同創造的。</div>
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<strong style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; margin: 0px; outline: none 0px; padding: 0px; vertical-align: baseline;">第一章 洪水滔天 伏羲創世</strong></div>
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<a href="http://www.epochtimes.com/b5/tag/%e4%bc%8f%e7%be%b2%e6%b0%8f.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">伏羲氏</a>是我們這次文明的始祖。伏羲順應宇宙造化之妙,契合天地自然,法天象地,開創新宇,使天地有別,四時、星辰有序。</div>
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《路史》:「伏羲母華胥,居於華胥之渚,尚暨叔姬翔於渚之汾。巨跡出焉,華胥決履以輇之,意有所動,虹且繞之,因孕十有二歲。生於仇夷,長於起城。」</div>
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《三皇本紀》:「太皞庖犧氏,風姓,代燧人氏,繼天而王。母曰華胥,履大人跡於雷澤,而生庖犧於成紀。有聖德,仰則觀象於天,俯則觀法於地,旁觀鳥獸之文,與地之宜,近取諸身,遠取諸物,始畫八卦,以通神明之德,以類萬物之情。」</div>
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李淳風在《 晉書‧五行志》中說:伏羲氏繼天而王,接受上天賜予的河圖,畫出八卦圖。龍馬獻河圖,白龜獻洛書。八卦窮陰陽太極之理,現先天之大道,八卦具備了溝通天地自然的奇妙神通,為人類留下人與神溝通的工具,以便人能得到神的指點和幫助。所說「龍馬」,據《奇門遁甲》:「龍馬者,天地之精,其為形也,龍頭馬身龍鱗,故謂之龍。馬高八尺五寸,長頸骼上,有翼,蹈水不沒,聖人在位,負圖出於孟河也。」</div>
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<span style="background-color: white; color: #cc3333; font-size: 14px; text-align: center;"> 南宋畫家馬麟所畫的伏羲坐像,現藏台北國立故宮博物院。</span></div>
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伏羲時期天地發生巨變,並伴隨毀滅世界的大洪水,歷時多年,只有崑崙山一帶的人倖存下來。這一時期大概與伏羲兄妹乘葫蘆逃生的傳說,以及亞特蘭蒂斯、姆大陸等毀滅的傳說相吻合,時間距今一萬年左右。</div>
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洪水後,天地不分,處於混沌狀態,出現了伏羲創世神跡。楚帛書記載了伏羲創世的過程:上古有大龍,名叫伏羲,生於雷澤,居於淮水。當時天地日夜不分,世界處於混沌朦昧狀態,夢夢墨墨,亡章弼弼。唯有風雨積聚,洪水氾濫。伏羲娶女媧,生四子。這四子為管理四時四方的四神。春為老大叫青干主東方,夏為老二叫朱四單主南方,秋為老三叫翏黃難主西方,冬為老四叫畦墨干主北方。四神開闢治理天地,管理星辰,使天地有別,四時、星辰有序。</div>
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在漢代的伏羲和女媧畫像中,有的手持規矩,意即宇宙的創造者;有的手擎日月,意即宇宙的主宰。</div>
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初創後的宇宙,再度失衡。「千又百歲,日月倨(允)生。九州不坪,山陵備(侐),四神乃乍(作),至於覆。」於是乃以青木、赤木、黃木、白木、墨(黑)木五木之精捍蔽支撐毀壞的大地,加固天蓋。「奠四極」,重整失衡的宇宙。伏羲之後,女媧繼之為天下共主。共工不服,發動叛亂,女媧命祝融征討,共工戰敗,怒觸不周山,山崩,天柱折,地維絕,天傾西北,日月星辰移焉。「四極廢,九州裂,天不兼復,地不周載;火爁炎而不滅,水浩洋而不息。」也就是說,天塌地裂,大火延燒,洪水氾濫,飛禽肆虐,走獸橫行。天不能完全覆蓋大地,大地不能完全承載萬物,火災炎炎而不熄,洪水湯湯而不止。女媧「煉五色石以補蒼天,斷鰲足以立四極,殺黑龍以濟冀州,積蘆灰以止淫水」,歸正了天地運行秩序,人類得以安居樂業。</div>
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伏羲繼天而王,為百王先,號羲皇。建寅孟春,東封泰山,開創了泰山封禪之先河。</div>
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歷經數千年後,到堯帝時期,天地再次發生巨變,世界性大洪水幾乎毀滅了人類文明。堯、舜、禹承前啟後,開始了再創世的歷程。#</div>
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(未完待續)</div>
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五千年輝煌<a href="http://www.epochtimes.com/b5/tag/%e7%a5%9e%e5%82%b3%e6%96%87%e5%8c%96.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">神傳文化</a>之《<a href="http://www.epochtimes.com/b5/tag/%e5%8d%83%e5%8f%a4%e8%8b%b1%e9%9b%84.html" style="background-attachment: scroll; background-clip: initial; background-image: none; background-origin: initial; background-position: 0px 0px; background-repeat: repeat; background-size: initial; border: 0px none; box-sizing: border-box; color: black; margin: 0px; outline: none 0px; padding: 0px; text-decoration: none; vertical-align: baseline;">千古英雄</a>人物》研究組</div>
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<span style="font-family: 標楷體; font-size: 12pt;">本文摘自<span lang="EN-US">:<!--[if gte vml 1]><v:shapetype
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Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-87677358213178293742014-11-27T22:04:00.001-08:002014-11-27T22:04:02.274-08:00【中國四大才女】之蔡文姬<div class="separator" style="clear: both; text-align: center;">
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<h1 class="title" style="background: rgb(255, 255, 255); border: 0px; color: #6a4800; font-family: PMingLiu; font-size: 27px; line-height: 28.7999992370605px; margin: 10px 0px; outline: 0px; padding: 0px; text-align: left; vertical-align: baseline;">
亂世才女蔡文姬</h1>
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<span style="font-size: large;"><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;">蔡琰,字文姬,陳留圉(今河南尉氏縣西南蔡莊)人,生卒年不詳。是東漢著名文學家蔡邕的女兒,建安時期的女詩人。 </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;"> </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;">文姬自幼博學多才,且善於言辭,並精通音樂。文姬六歲時,其父蔡邕夜間彈琴,弦斷,文姬立即分辨出是第二弦斷了,蔡邕認為她是偶然猜對了,便有故意弄斷另一琴弦,考問文姬,文姬答曰﹕「第四弦。」說得分毫不差。 </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;"> </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;">文姬於16歲那年,嫁於河東衛仲道,可惜不久衛仲道去世,膝下無子,歸母家。時值東漢末年,天下大亂,文姬被胡騎擄劫,被迫嫁給了南匈奴的首領左賢王,身陷南匈奴十二年,生了兩個孩子。後來,因曹操與蔡邕相交甚厚,感念他沒有子嗣,便遣派使者前往南匈奴,以金璧贖文姬歸漢,再嫁同郡的董祀。 </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;"> </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;">董祀官居屯田都尉,非常喜歡文姬,並沒有輕視文姬的過去。豈知嫁後不久,董祀因罪理當處死,文姬向曹操求情免去董祀的死罪。當時正值曹操賓客滿堂,許多名士,來自外地的官員坐了滿滿一屋子。曹操即向賓客們說﹕「今蔡伯的女兒在此,列位見見她吧。」文姬即蓬著頭走進來,磕頭請罪,言辭清辨,但十分悽楚,在場之人無不為之動容。 </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;"> </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;">曹操聽完了她的申訴,說:「你說的情形的確值得同情,但是判罪的文書已經發出去了,有甚麼辦法呢?」文姬說:「明公馬房裡的馬成千上萬,手下的武士多得像樹林,只要您派出一個武士,一匹快馬,把文書追回,董祀就有救了。」 曹操隨即批了赦免令,派了一名騎兵追上去,宣佈免了董祀的死罪。 </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;"> </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;">曹操問文姬:「聽說夫人家有不少書籍文稿,現在還保存著嗎?」蔡文姬感慨地說:「家父生前給我四千多卷書,但是經此戰亂,無一留存。不過我還能背出四百多篇。」</span></span><div style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px; margin-top: 20px; outline: 0px; padding: 0px; vertical-align: baseline;">
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<tr style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><td align="center" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 1px solid rgb(85, 85, 85); margin: 0px; outline: 0px; padding: 0px 3px 0px 0px; vertical-align: baseline;"><span class="bn12" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #645e09; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="font-size: large;">文姬歸漢後,專心整理其父蔡邕之遺文、《漢書》(章翠英作)</span></span></td></tr>
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<span style="font-size: large;"><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;"> </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;">曹操就說:「我想派十個人到夫人家,讓他們把你背出來的文章記下,你看怎樣?」文姬說:「我聽說男女之別,禮不親授,只要給我一些紙筆,我回家就把它們寫下來。」後來,蔡文姬果然把她記住的幾百篇文章都默寫下來,送給曹操。曹操看了,十分滿意。 </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;"> </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;">蔡琰的文風清婉俊麗,所作詩文有若干流傳於後世。因其經歷了動亂悲慘的生活遭遇,使文姬寫出了飽含血淚的五言體《悲憤詩》、《胡笳十八拍》和七言騷體《悲憤詩》,流傳至今。其中五言體《悲憤詩》和《胡笳十八拍》最有名。</span></span><div style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px; margin-top: 20px; outline: 0px; padding: 0px; vertical-align: baseline;">
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<tr style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><td align="center" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 1px solid rgb(85, 85, 85); margin: 0px; outline: 0px; padding: 0px 3px 0px 0px; vertical-align: baseline;"><span class="bn12" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #645e09; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="font-size: large;">漢丞相曹操遣使迎歸文姬,文姬別其幼子依依不捨,淚沾衣襟。(章翠英作)</span></span></td></tr>
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<span style="font-size: large;"><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;"> </span><br style="color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;" /><span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;">《胡笳十八拍》是文姬歸漢時,一方面思念故土,一方面想到離開對自己恩愛的左賢王,和可愛的兩個孩子,分不清是悲是喜,只覺得柔腸寸斷,淚如雨下,在漢使的催促下,她在迷茫中登車而去,在車輪轉動的歸途中,十二年的日子,點點滴滴注入心頭,從而留下了動人心魄的「胡笳十八拍」。</span></span></div>
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Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-36568554359091677362014-11-27T07:11:00.001-08:002014-11-27T07:13:20.564-08:00【 江南四大才子】之徐禎卿<div class="separator" style="clear: both; text-align: center;">
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<span style="font-size: large;"><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">徐禎卿是明代文學家,天性聰穎,少長文理。16歲著《</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e6%96%b0%e5%80%a9%e9%9b%86" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">新倩集</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">》,即知名於吳中。但早年屢試不第,讀《</span><a class="classic" href="http://www.zwbk.org/MyLemmaShow.aspx?zh=zh-tw&lid=90671" style="background-color: white; color: #6699ff; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">離騷</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">》有感,作《</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e6%ad%8e%e6%ad%8e%e9%9b%86" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">歎歎集</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">》。</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e6%98%8e%e5%bc%98%e6%b2%bb" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">明弘治</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">十四年(1501年)作《</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e6%b1%9f%e8%a1%8c%e8%a8%98" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">江行記</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">》。明弘治十六年(1503年)與</span><a class="classic" href="http://www.zwbk.org/MyLemmaShow.aspx?zh=zh-tw&lid=93880" style="background-color: white; color: #6699ff; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">文征明</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">合纂《</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e5%a4%aa%e6%b9%96%e6%96%b0%e9%8c%84" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">太湖新錄</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">》,明弘治十八年(1505年)聞韃靼入侵,官兵抗戰不力而敗,又作長詩《</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e6%a6%86%e5%8f%b0%e8%a1%8c" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">榆台行</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">》。同年中進土,後被授予大理寺左寺副。明正德五年(1510年)被貶爲國子監博士。</span></span><br />
<span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;"><span style="font-size: large;"><br /></span></span><span style="font-size: large;"><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">徐禎卿在詩壇占有特殊地位,詩作之多,號稱“文雄”。及第後與明文學家</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e6%9d%8e%e5%a4%a2%e9%99%bd" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">李夢陽</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">、</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e4%bd%95%e6%99%af%e6%98%8e" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">何景明</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">交游甚密,悔棄少作,齊倡複古。與李夢陽、何景明、</span><a class="classic" href="http://www.zwbk.org/MyLemmaShow.aspx?zh=zh-tw&lid=268644" style="background-color: white; color: #6699ff; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">邊貢</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">、</span><a class="classic" href="http://www.zwbk.org/MyLemmaShow.aspx?zh=zh-tw&lid=89973" style="background-color: white; color: #6699ff; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">康海</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">、</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e7%8e%8b%e4%b9%9d%e6%80%9d" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">王九思</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">、</span><a class="classic" href="http://www.zwbk.org/MyLemmaShow.aspx?zh=zh-tw&lid=99633" style="background-color: white; color: #6699ff; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">王廷相</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">並稱“前七子”。所作《</span><a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e8%ab%87%e8%97%9d%e9%8c%84" style="background-color: white; color: #db0010; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">談藝錄</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">》,隻論漢魏,六朝以後不屑一顧,闡述重在複古之論。其詩格調高雅,縱横馳騁於漢唐之間,雖刻意複古,但仍不失吳中風流之情。</span></span><br />
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<span style="font-size: large;"><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">徐禎卿後期信仰</span><a class="classic" href="http://www.zwbk.org/MyLemmaShow.aspx?zh=zh-tw&lid=1524" style="background-color: white; color: #6699ff; font-family: Verdana; line-height: 24px; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">道教</a><span style="background-color: white; color: #333333; font-family: Verdana; line-height: 24px;">,研習養生。明正德六年(1511年)卒於京師,年僅33歲,其墓葬於虎丘山西麓萬點橋的鬱家浜北端。徐恢卿的著述尚有《迪功集》、《翦勝野聞》、《異林》等。</span></span><br />
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<span style="font-size: large;"> “吳中四才子”中,唐寅、祝允明、文征明三人,以畫或書法蜚聲於世,獨徐禎卿以<a class="classic" href="http://www.zwbk.org/MyLemmaShow.aspx?zh=zh-tw&lid=1236" style="color: #6699ff; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">詩歌</a>名滿士林。清人<a class="classic" href="http://www.zwbk.org/MyLemmaShow.aspx?zh=zh-tw&lid=213894" style="color: #6699ff; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">沈德潛</a>編選《<a class="xp" href="http://www.zwbk.org/MyLemmaInter.aspx?zh=zh-tw&title=%e6%98%8e%e8%a9%a9%e5%88%ab%e8%a3%81%e9%9b%86" style="color: #db0010; padding-left: 1px; padding-right: 1px; text-decoration: none;" target="_blank">明詩别裁集</a>》,四才子詩,隻收錄徐禎卿和文征明兩人,文征明僅錄兩首,而徐禎卿詩竟輯錄二十三首之多。他爲前七子之一,聲譽僅次於李(夢陽)、何(景明)。《明詩綜》在比較徐與李、何詩歌時曰:“李氣雄,何才逸,徐情深”,一語中的地指出徐禎卿詩歌的基本特征——“情深”。他雖然與李夢陽同調,但中原習氣未深,江左流風猶存,吳中派清麗秀逸的風格仍有保留,較前七子其餘各家詩作更有自身特點。《明史》用“熔鍊精警”四字概括其詩風格。他長於七言近體,絕句尤精,清詞逸格,情韻雋永。</span></div>
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<span style="font-size: large;">徐禎卿所撰詩話《談藝錄》,頗多精辟警策見解,在明代詩話史乃至整個中國古代詩話史中都是屈指可數的精品。且不說前後七子及其追隨者們對此備加推崇,就連以反複古自命的錢謙益,也對徐禎卿這篇詩論大加讚賞:“專門詩學,究訂體裁,上探騷雅,下括高岑,融會摺衷,備茲文質,取充棟之草,刪百存一,至今海内,奉如圭璧”。現代文學大師錢鍾書先生甚至直接將“談藝錄”用作自己的著作之名。徐禎卿作爲“吳中詩人之冠”(《明史》卷286),是當之無愧的。</span></div>
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Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-43916635124177567892014-11-27T06:56:00.002-08:002014-11-27T06:56:27.480-08:00【 江南四大才子】之祝允明<div class="separator" style="clear: both; text-align: center;">
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<span style="background-color: white; color: #6a4800; font-family: PMingLiu; font-size: 27px; font-weight: bold; line-height: 28.7999992370605px; text-align: center;">才子的迷失--祝允明</span><br />
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<span style="background-color: white; color: #4e3207; font-family: PMingLiu; line-height: 28.7999992370605px;"><span style="font-size: large;">祝允明(1460一1526)字希哲,號枝山,因手有六指,故自號枝指生,長洲(今蘇州)人。祝枝山是家喻戶曉的才子,也是道地的天才型人物,他「五歲作徑尺大字,九歲能詩」,加上他家學淵源,外祖父徐有貞和岳父李應禎兩人都是當時書法名家,因此這位天才在名家的栽培與環境的薰染下,很快就展露頭角。他與唐伯虎、文徵明、徐禎卿齊名被喻為「吳中四才子」。</span></span><br />
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<span style="font-size: large;">祝枝山是讀書人,讀書人有讀書人的格調與氣節。當時無錫有一位華太師屢次懇求祝枝山為他題字。然華太師乃譁眾取寵之人,祝枝山不願委曲求全,每每藉故推諉。有一回華太師把祝枝山接到太師府,硬要祝枝山為他的兒子的書齋題匾。</span></div>
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<span style="font-size: large;">祝枝山苦無對策之際,忽然看見太師後園竹林一片,這時他靈機一動,胸有成竹的寫下「竹苞堂」三字。華太師連聲讚好,祝枝山也滿意地離去。原來太師兩個兒子均是不學無術之徒,「竹苞堂」中「竹苞」兩字拆開正是「個個草包」,祝枝山此舉可謂憑藉敏捷的才思諷人於無形。</span></div>
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<span style="font-size: large;">然而才子也有才子的困頓與才子必須面對的人生決擇。縱使祝枝山才氣橫溢,無奈年過半百依然功名無成。五十二歲時與兒子一同進京赴試,兒子登科而自己卻名落孫山,三年後再次應試,依然落榜而歸。上天給「吳中三家」安排的考驗似乎差不多,三人都無緣功名,但文徵明、王寵兩人選擇寄情山水,祝枝山卻沉迷於酒、色、賭的生活。 風流才子吟詩弄月,享樂於酒舞間,雖美其名曰附庸風雅,猶不足取也,更何況無節制地縱情其中,其與頹廢放蕩又有何異?</span></div>
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Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-47503325893708613402014-11-24T07:18:00.001-08:002014-11-24T07:22:22.581-08:00【 江南四大才子】之文征明<div class="separator" style="clear: both; text-align: center;">
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<span class="">文徵明修口德,不攀權貴</span></h1>
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<span class="" style="background-color: white; font-size: 17px; line-height: 28.5599994659424px;">文征明(1470-1559)是明代的著名書法家、文學家,長洲(今江蘇吳興)人,“吳中四才子”之一。</span><span style="background-color: white; font-size: 17px; line-height: 28.5599994659424px;">名重當時,學生甚多。</span><span class=""></span><br />
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<span class="">他生性不喜歡聽人說起別人的缺點過失,很注重修口德。如果有人想對他提起某人的不足之處,他總是巧妙地用其它話頭引開,使想說的人也說不了。文征明一生都是這個習慣。當時,寧王宸濠,表面上敬慕文徵明的才華,多次聘請他,他都婉拒了。這回,寧王派來使者,專程上門看望,並帶來寧王給他寫的書信,送來不少金幣,做聘禮。可是,使者到文征明家里以後,文征明藉口病重,躺在床上不起身,金幣不收,信也不回。 <span style="line-height: 28.5599994659424px;">寧王的使者走後,朋友中有人勸他道:“寧王是如今天下眾望所歸的人,他在朱門大宅,空出位子來,請先生您去做官,您不能學學枚乘、司馬相如,在藩王府裡游樂享受嗎?”</span></span></div>
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文征明笑而不答,依然注重修口德。但他嚴於自律,行為卻很堅定不移。</div>
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後來,寧王因謀反而身敗名裂。人們這才知道文征明不僅高潔自持,而且卓見非凡,對他更加尊崇!</div>
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(事據《玉堂叢語》)</div>
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Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-18797526850171999212014-11-23T01:51:00.001-08:002014-11-23T01:51:26.685-08:00【 江南四大才子】之唐伯虎<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgf_AdCmiStf7wTrRyv50e2Id3rk1zAAcKwJxJN9eN89tEMcCJ7dI4xv-po-GVua4bvu5KB647TCmHcBJdn0MS8t8BLvVKZhQh5mML771XjP_UNwMwAt8e2RcXbZ0Wowjhw3P4KAFwwT0/s1600/images.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgf_AdCmiStf7wTrRyv50e2Id3rk1zAAcKwJxJN9eN89tEMcCJ7dI4xv-po-GVua4bvu5KB647TCmHcBJdn0MS8t8BLvVKZhQh5mML771XjP_UNwMwAt8e2RcXbZ0Wowjhw3P4KAFwwT0/s1600/images.jpg" /></a></div>
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<span style="font-family: '華康隸書體W5(P)'; font-size: 16pt;">明朝的唐伯虎出生在江南一個富商家庭。<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="font-family: '華康隸書體W5(P)'; font-size: 16pt;">年輕時,唐伯虎無所事事,和人縱酒遊樂,經過好朋友的規勸,於是唐伯虎祝閉門苦讀,經年累月。<span lang="EN-US">16</span>歲時唐伯虎參加秀才考試,中了第一名案首。<span lang="EN-US">29</span>歲到南京參加鄉試,高中解元(第一名)。正當唐伯虎積極準備來年的京城會試(進士考試)時,卻飛來橫禍:在這次鄉試中,有人事先經過賄賂,得了試題,事情洩漏後,考官被罷免,無辜的唐伯虎受到牽連,不僅被剝奪了解元稱號,還進了監獄,釋放後唐伯虎感嘆道:“一失足成千古笑,再回頭是百年人。”<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="font-family: '華康隸書體W5(P)'; font-size: 16pt;">後來寧王朱宸濠聽說了他的才能,用豐厚的待遇來聘請他作幕僚。但不久唐伯虎發現寧王有謀反作亂之心,於是佯狂使酒,寧王沒辦法,只好讓他回了家。<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="font-family: '華康隸書體W5(P)'; font-size: 16pt;">回家後,唐伯虎安心過起了以文會友、掛畫為賣的生活。<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="color: #4e3207; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt; mso-hansi-font-family: PMingLiu;">唐伯虎很擅長畫扇面,他技藝超群,遠近聞名,有好事者不服氣,就故意出難題刁難。<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="color: #4e3207; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt; mso-hansi-font-family: PMingLiu;">一天,有人來請唐伯虎畫扇面,要求他在小小的扇畫上畫<span lang="EN-US">100</span>只駱駝。唐伯虎什麼也沒說,點點頭就開始畫了起來。只見他先畫了一片沙漠,又在沙漠中間畫了一座孤峰兀立的大山。隨後在山的左側畫了一隻駱駝的後半身,它的前半身正被山壁擋住;在山的右側畫了一隻露出前半身的駱駝,正被主人牽著。畫完後,唐伯虎放下了筆。<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="color: #4e3207; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt; mso-hansi-font-family: PMingLiu;">來人一看就急了,說:「這可不夠一百隻啊!」唐伯虎立即又拿起筆來,在旁邊題了一首詩:「百隻駱駝繞山走,九十八隻在山後,尾駝露尾不見頭,頭駝露頭出山溝。」來人一看,啞口無言,只好灰溜溜的走了。<span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="color: #4e3207; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt; mso-hansi-font-family: PMingLiu;">沒過幾天,又一個秀才模樣的人讓唐伯虎畫扇。他自己命了一個題,叫《花香》,但扇面上不要一瓣花。唐伯虎點點頭,就在扇面的右邊畫出幾片綠葉來,一群蜜蜂,一隻蝴蝶,正飛了過去。然後,唐伯虎在扇面上題了「花香」二字。秀才看了,讚歎不已。<span lang="EN-US"><o:p></o:p></span></span></div>
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<span class="MsoHyperlink"><span style="background: white; color: #3b5998; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt;">圖</span></span><span style="background: white; color: #333333; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt;">:網路</span><span class="apple-converted-space"><span lang="EN-US" style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 16.0pt; mso-ascii-font-family: "華康隸書體W5\(P\)"; mso-fareast-font-family: "華康隸書體W5\(P\)";"> </span></span><span lang="EN-US" style="background: white; color: #333333; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt; mso-bidi-font-family: Helvetica; mso-hansi-font-family: Helvetica;">/</span><span class="apple-converted-space"><span lang="EN-US" style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 16.0pt; mso-ascii-font-family: "華康隸書體W5\(P\)"; mso-fareast-font-family: "華康隸書體W5\(P\)";"> </span></span><span class="MsoHyperlink"><span style="background: white; color: #3b5998; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt;">文</span></span><span style="background: white; color: #333333; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt;">:大紀元網</span><span lang="EN-US" style="color: #4e3207; font-family: "華康隸書體W5\(P\)"; font-size: 16.0pt; mso-hansi-font-family: PMingLiu;"><o:p></o:p></span></div>
Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-65578729622141646762014-11-23T01:13:00.004-08:002014-11-23T01:22:04.495-08:00【中國四大美人】之貂蟬<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEieYrUoPRX8V7ea_kYo6RgdETf9SfR9W4GwrT7FMILUhvR_d89O1PUNDzcxLCmMhND_GDxG4zJaqQ0PVwUS2ZwoYIU0WdWI4UKY29ctbpHJ45FZ9Qja5ObGK0d-bjNon0FhP6heDeP6xu4/s1600/12aed5bf6f0g214.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEieYrUoPRX8V7ea_kYo6RgdETf9SfR9W4GwrT7FMILUhvR_d89O1PUNDzcxLCmMhND_GDxG4zJaqQ0PVwUS2ZwoYIU0WdWI4UKY29ctbpHJ45FZ9Qja5ObGK0d-bjNon0FhP6heDeP6xu4/s1600/12aed5bf6f0g214.jpg" height="320" width="158" /></a></div>
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<b><span style="background: white; color: #141823; font-family: 華康隸書體W5; font-size: 14.0pt; mso-bidi-font-family: Helvetica; mso-hansi-font-family: Helvetica;">貂蟬是東漢末年司徒王允的歌女,國色天香,有傾國傾城之</span><wbr style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 18px;"></wbr>貌。見東漢王朝被奸臣董卓所操縱,便於月下焚香禱告上天<wbr style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 18px;"></wbr>,願為主人擔憂。王允感動之餘,便和貂嬋以父女相稱。<span lang="EN-US"><br />
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<span class="textexposedshow">一年多以後,王允眼看董卓將篡奪東漢王朝,便設下一女二<wbr></wbr>聘殺國賊的連環計。暗地裏把貂蟬許給呂布,再明把貂蟬獻<wbr></wbr>給董卓。為了拉攏呂布,董卓收呂布為義子。呂布英雄年少<wbr></wbr>,董卓老奸巨猾,二人都是好色之人。從此以後,貂蟬周旋<wbr></wbr>於此二人之間,送呂布于秋波,報董卓於嫵媚。把二人弄得<wbr></wbr>神魂顛倒。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">呂布自董卓收貂蟬入府為姬之後,心懷不滿。一日,呂布乘<wbr></wbr>董卓上朝時,入董卓府探貂蟬,並邀鳳儀亭相會,貂蟬見呂<wbr></wbr>布,假意哭訴被董卓霸佔之苦,呂布憤怒。這時董卓回府撞<wbr></wbr>見,怒而搶過呂布的方天畫戟,直刺呂布,呂布飛身逃走,<wbr></wbr>從此兩人互相猜忌,王允便說服呂布,剷除了董卓。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">貂嬋怎麼叫“閉月”呢?相傳貂嬋在後花園拜月時,忽然輕<wbr></wbr>風吹來,一塊浮雲將那皎潔的明月遮住。這時正好被王允瞧<wbr></wbr>見。王允為宣揚他的女兒長得如何漂亮,逢人就說,我的女<wbr></wbr>兒和月亮比美,月亮比不過,趕緊躲在雲彩後面,因此,貂<wbr></wbr>嬋也就被人們稱為“閉月”了。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">圖:網路<span lang="EN-US"> / </span>文:大紀元文化網</span></span><span lang="EN-US" style="font-family: 華康隸書體W5; font-size: 14pt;"><o:p></o:p></span></b></div>
Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-83069072252887190482014-11-23T01:08:00.003-08:002014-11-23T01:22:41.201-08:00【中國四大美人】之楊貴妃<div class="separator" style="clear: both; text-align: center;">
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<span style="font-size: large;"><span style="background: white; color: #141823; font-family: 華康隸書體W5;">楊玉環出生於滿州永樂(今山西永濟),父親是蜀州的司戶</span><wbr style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; line-height: 18px;"></wbr>楊玄琰。<span lang="EN-US"><br />
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<span class="textexposedshow">傳說開元年間,楊玉環被選進宮來,因思念家鄉,常到花園<wbr></wbr>散心。有一次在花園賞花時,被宮女看到凡被楊玉環撫摸過<wbr></wbr>的花,都羞澀的低下頭來,此事流傳開來,於是人們就用“<wbr></wbr>羞花”來比喻楊玉環的美。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">開元<span lang="EN-US">23</span>年,楊玉環<span lang="EN-US">16</span>歲,嫁給玄宗之子壽王。一次因緣<wbr></wbr>際會,宦官高力士帶著楊玉環入溫泉宮,恰巧碰見了玄宗,<wbr></wbr>玄宗從此對她一見鍾情。為了圓這段感情,玄宗煞費苦心。<wbr></wbr>首先安排楊玉環出家為道姑,並改名太真,在太真宮中帶髮<wbr></wbr>修行。五年之後,才讓她還俗,冊封為貴妃。“楊貴妃”一<wbr></wbr>詞由此而來。不過,此時的楊玉環已<span lang="EN-US">27</span>歲,而唐玄宗更是<wbr></wbr><span lang="EN-US">61</span>歲的白髮老人了。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">雖然如此,楊貴妃在后宮中的地位仍是無人可比,白居易就<wbr></wbr>曾說她:“回眸一笑百媚生,六宮粉黛無顏色”。不但楊貴<wbr></wbr>妃自己受寵幸,她的家族也因此盛極一時。很多百姓都羨慕<wbr></wbr>生有女兒的家庭,希望女兒們能像楊玉環一樣,為自己的家<wbr></wbr>族帶來榮耀。楊貴妃的大姐被封為韓國夫人,三姐被封為虢<wbr></wbr>國夫人,八姐被封為秦國夫人。她的堂兄楊國忠雖好賭,但<wbr></wbr>竟也被封官入朝,並且仗著楊貴妃的關係,把持朝政、胡作<wbr></wbr>非為。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">所謂“樹大招風”,楊氏家族的跋扈囂張,再加上唐玄宗有<wbr></wbr>了楊貴妃後沉溺於酒色,使得政治更形敗壞,這些來自臣民<wbr></wbr>的怨聲載道就都集中在楊氏家族身上,成為日後楊貴妃招致<wbr></wbr>殺生之禍的伏筆。</span><span lang="EN-US"><br />
</span><span class="textexposedshow">天寶<span lang="EN-US">14</span>年,早已蠢蠢欲動的安祿山,以反楊國忠為名起兵<wbr></wbr>叛亂,叛軍一路勢如破竹,直指長安而來。次年,唐玄宗在<wbr></wbr>慌亂中帶著楊貴妃出逃蜀中,楊國忠隨行。途經馬嵬驛(今<wbr></wbr>陝西興平西)時,一路護駕的將士們不肯再前進,他們一致<wbr></wbr>認為這次的戰亂是因楊國忠和楊貴妃而起,要求處死楊貴妃<wbr></wbr>和楊國忠。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">唐玄宗本來還想替楊貴妃開脫罪名,認為安祿山的叛亂與楊<wbr></wbr>國忠有關係,的確該誅,但楊貴妃無罪,應赦免。但在眾叛<wbr></wbr>親離的情況下,唐玄宗的話已經起不了作用,六軍都認為楊<wbr></wbr>貴妃乃禍國紅顏,不殺貴妃則難平軍心。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">在此種情況下,唐玄宗不得已只好賜楊貴妃白綾一條,使其<wbr></wbr>自縊在梨樹下。白居易〈長恨歌〉中曾感嘆道:“六軍不發<wbr></wbr>無奈何,宛轉蛾眉馬前死。”楊貴妃被賜死時,年僅<span lang="EN-US">38</span>歲<wbr></wbr>。一代紅顏,香消玉隕。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">據說玄宗在安史之亂平定後,曾派人去梨樹下尋找楊貴妃的<wbr></wbr>屍體,但未尋得。另有一說她當時曾被解救,並且渡海到日<wbr></wbr>本隱居,在日本山口縣也曾流傳這樣的說法。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">圖:網路<span lang="EN-US"> / </span>文:大紀元文化網</span></span></span><b><span lang="EN-US" style="font-family: 華康隸書體W5; font-size: 16pt;"><o:p></o:p></span></b></div>
Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-79321226306132829172014-11-23T01:01:00.001-08:002014-11-23T01:23:35.090-08:00【中國四大美人】之王昭君<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgf-iOJ9F33bY28TcAGDkNK7zjoxp-kQ_iMluuE5ZAK85i7jexz_gZUCFO2Bd_ZOB8J9VmvXvj5DucIwwPVKWDrEOdRpHDyqhxr6N-l3BZtOhhRK218C_D87RS9Dopz4U_bBpFDuzoDuXA/s1600/15907_378588472295582_2864080128535868266_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgf-iOJ9F33bY28TcAGDkNK7zjoxp-kQ_iMluuE5ZAK85i7jexz_gZUCFO2Bd_ZOB8J9VmvXvj5DucIwwPVKWDrEOdRpHDyqhxr6N-l3BZtOhhRK218C_D87RS9Dopz4U_bBpFDuzoDuXA/s1600/15907_378588472295582_2864080128535868266_n.jpg" height="320" width="228" /></a></div>
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<span style="font-size: large;"><span style="background: white; color: #141823; font-family: 華康隸書體W5; font-size: 16.0pt; mso-bidi-font-family: Helvetica; mso-hansi-font-family: Helvetica;">王昭君,字嬙,西漢南郡人。王昭君出身書香之家,自幼聰</span><wbr style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; line-height: 18px;"></wbr>穎清秀。<span lang="EN-US"><br />
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<span class="textexposedshow">漢元帝時,王昭君以「良家子」被選進宮裡。氣質出眾又有<wbr></wbr>見識的王昭君,因人品清高、不屑以巧取手段強求,所以進<wbr></wbr>宮多年之後,仍沒機會受到皇帝的寵愛,不免「積悲怨」,<wbr></wbr>鬱鬱寡歡。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">正當此時,匈奴王呼韓邪單于來中土請求和親,當時後宮很<wbr></wbr>多佳麗都怕被選去「和親」,因為誰都不願嫁到荒煙漫草的<wbr></wbr>不毛之地,況且還要和匈奴人一起過著塞外生活。但王昭君<wbr></wbr>知道這件事之後,竟自願請求出嫁於匈奴。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">於是,漢元帝選好日子,讓呼韓邪單于和王昭君在長安成婚<wbr></wbr>。當王昭君向漢元帝謝恩的時候,漢元帝才看到王昭君原來<wbr></wbr>是個容貌姣好、氣質優雅的美女,當她站立在皇宮中時,整<wbr></wbr>個皇宮都為之增色。漢元帝驚為天人,曾動了私念想要把王<wbr></wbr>昭君留在身邊,但又怕失信於呼韓邪單于,只好作罷。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">據說「昭君出塞」時,因感於離鄉背井及身世的飄搖坎坷,<wbr></wbr>王昭君不禁悲從中來,彈奏「出塞曲」以抒發憂愁。不料,<wbr></wbr>從旁飛過的大雁聽到這樣哀怨婉轉的曲調後,紛紛為這位絕<wbr></wbr>世佳人的遭遇而柔腸寸斷、忘了振翅,以至於都掉落到地面<wbr></wbr>上來。後人就以「沉魚落雁」中的「落雁」二字來形容王昭<wbr></wbr>君的美。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">王昭君遠嫁匈奴之後,與呼韓邪單于育有二子。成帝建始二<wbr></wbr>年,呼韓邪單于過世。因為繼任的呼韓邪單于的大閼氏的長<wbr></wbr>子想要娶王昭君為妻,王昭君於是上書給漢成帝,希望能返<wbr></wbr>回故國。不過,漢成帝顯然沒有認同她的想法,反而是要她<wbr></wbr>遵守匈奴的風俗,嫁給繼任的單于。後來,王昭君只好嫁給<wbr></wbr>第二任丈夫,還生了兩個女兒。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">王昭君出塞和親之後,長期紛擾的胡、漢兩國戰事為之停歇<wbr></wbr>,總共維持了六十多年的和平,這不可不說是王昭君的功勞<wbr></wbr>。也因此,有人認為王昭君在歷史上的功勞可與漢代名將霍<wbr></wbr>去病齊名。</span><span lang="EN-US"><br />
</span><span class="textexposedshow">王昭君死後,匈奴為其立碑紀念。今位於內蒙古呼和浩特城<wbr></wbr>的「青塚」,據說就是王昭君當年的墓園。墓園內王昭君與<wbr></wbr>呼韓邪單于的雕像相傍而立,似在緬懷那世的跨國姻緣。</span><span lang="EN-US"><br />
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</span><span class="textexposedshow">圖:網路<span lang="EN-US"> / </span>文:大紀元網</span></span></span><span lang="EN-US" style="font-family: 華康隸書體W5; font-size: 16.0pt;"><o:p></o:p></span></div>
Anonymoushttp://www.blogger.com/profile/17429185466583109316noreply@blogger.comtag:blogger.com,1999:blog-4801703933585356369.post-67676301961332991692014-11-23T00:58:00.000-08:002014-11-23T01:25:26.852-08:00【中國四大美人】之西施<h4 style="clear: both; text-align: center;">
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<span style="background: white; color: #141823; font-family: 華康隸書體W5; font-size: 14pt;">歷來以美女為詩,不是稱頌貞潔的氣節,就是讚揚沉魚落雁</span><wbr style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; font-weight: normal; line-height: 18px; text-align: left;"></wbr>、閉月羞花的美貌,亦或是其作為紅顏禍水的危害。可是王<wbr style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; font-weight: normal; line-height: 18px; text-align: left;"></wbr>維的《西施詠》卻是另闢蹊徑,寫盡人間的冷暖,世態的炎<wbr style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; font-weight: normal; line-height: 18px; text-align: left;"></wbr>涼,把自己的人生領悟蘊含其中。</div>
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豔色天下重,西施寧久微。</div>
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朝為越溪女,暮作吳宮妃。</div>
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賤日豈殊眾,貴來方悟稀。</div>
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邀人傅脂粉,不自著羅衣。</div>
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君寵益嬌態,君憐無是非。</div>
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當時浣紗伴,莫得同車歸。</div>
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持謝鄰家子,效顰安可希。</div>
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在歷史傳說中,西施的死因眾說紛紜,莫衷一是,未有定論<wbr></wbr>。西施留給後世的只是其由貧賤到富貴的經歷,人生的輝煌<wbr></wbr>時期,所以本詩描述的就是西施的人生由低谷向高潮發展的<wbr></wbr>故事。因為姿色艷麗,不會長久的處於低賤的地位,早上還<wbr></wbr>是普通的越溪女,晚上就做了吳王宮裡的王妃。貧賤的時候<wbr></wbr>與眾人無異,富貴了才驚悟她的天生麗質。當幸運之神眷顧<wbr></wbr>的時候,自然是如魚得水,萬事如意,有人伺候傅粉,有人<wbr></wbr>伺候穿衣,無論是君王的恩寵和憐愛,都不會惹來是非。只<wbr></wbr>是當初一起浣紗的伙伴,不能與其同車來去。命運的眷顧不<wbr></wbr>在於西施的捧心皺眉,所以奉勸那效顰的鄰家東施,不要妄<wbr></wbr>想以“皺眉”來取寵。</div>
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王維精通佛學,是位佛教信徒,虔誠的居士。自然的他的詩<wbr></wbr>中會流露出對佛法的理解和領悟。詩中雖然寫的是西施由賤<wbr></wbr>而貴人生巨大轉折的故事,可是在行文上每聯的押韻音用的<wbr></wbr>都是平音,所以讀起來頗為平淡,沒有對世態炎涼的慨嘆不<wbr></wbr>公,沒有吳越之爭的慷慨激昂。這恐怕就是王維作為修煉者<wbr></wbr>的心態吧,無論是人生還是國家的變化,都應該以平靜的心<wbr></wbr>去面對,因為世間的一切都不是一成不變的,正所謂“人生<wbr></wbr>如幻,世事無常”。</div>
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全詩的最後兩句,引用了《莊子》中東施效顰的典故,指出<wbr></wbr>“彼知美顰,而不知顰之所以美”,東施只知道捧心皺眉看<wbr></wbr>起來美麗,卻不知道捧心皺眉之所以美的原因。道家認為“<wbr></wbr>人法地,地法天,天法道,道法自然。”王維藉此典故找到<wbr></wbr>了佛道兩家相通之處。即在修煉人的眼裡,世間的發生一切<wbr></wbr>都不是偶然的,都是天意。吳王貪酒好色,行為殘暴,得到<wbr></wbr>絕色美女西施,更是變本加厲,才導致亡國滅種,這也是天<wbr></wbr>意的安排,西施只不過是天意安排中的一份子。所以她雖然<wbr></wbr>病中模樣,也可以得到君王憐愛,其“朝為越溪女,暮作吳<wbr></wbr>宮妃”的命運已在安排之中了。人生有高潮就會有低谷,無<wbr></wbr>論是高潮時的“君寵,君憐,眾人圍繞”,還是低谷時的越<wbr></wbr>溪浣紗貧女,人是難以預料自己的人生的,只能順其自然,<wbr></wbr>順天意而行。</div>
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可是在現實社會中,卻很少人會明白天意。當我們得到了名<wbr></wbr>利地位,金錢財富,都認為是自己的能力本事帶來的,從而<wbr></wbr>更加現實,卻沒有想到這是冥冥之中命運的安排。在傳統文<wbr></wbr>化中講,這些都是神的安排,所以人應該敬神,信神。無論<wbr></wbr>是卑賤還是高貴,我們都應該保持謙卑的心,不可妄自尊大<wbr></wbr>,妄自菲薄,任何對神的不敬都會使原本很好的命運變成厄<wbr></wbr>運,相反,堅持對神的虔誠信仰,行善積德都可以使不好的<wbr></wbr>命運發生轉機,得到好的結果。</div>
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歷史上美女誤國害民的故事很多,可是西施卻沒有什麼罵名<wbr></wbr>,這固然與吳王的殘暴有關,但西施在其中能夠順應天意,<wbr></wbr>不造惡業也是難能可貴的。美女如妲己者,草菅人命,殘害<wbr></wbr>生靈,罵名千古,稱讚其美,也是形容“狐媚”之美,心則<wbr></wbr>如蛇蠍。形容西施的美卻是世人無可替代的“沉魚”之美。<wbr></wbr>在人生的頂峰時期卻能夠不做惡,這也許就是西施美名流傳<wbr></wbr>千古的原因吧。這也給那些人生得意之人一些啟示:要想留<wbr></wbr>下好名聲,到底應該怎麼做?</div>
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圖:網路<span lang="EN-US"> / </span>文:正見網</div>
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