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黃元吉《道德經講義》第五章不如守中 

德玄(xuan) 2024-10-29 09:56:29

第五章不如守中  


天地不仁,以(yi)萬(wan)物為芻(chu)狗;圣人(ren)不仁,以(yi)百姓為芻(chu)狗。天地之間,其猶橐龠乎?虛(xu)而不屈,動而愈出(chu)。多言數窮,不如守中。

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  天地間生(sheng)生(sheng)化化,變動(dong)不(bu)(bu)(bu)(bu)拘者(zhe)(zhe)(zhe),全(quan)憑此(ci)(ci)一(yi)元真(zhen)氣(qi),主(zhu)持其(qi)(qi)間。上(shang)柱(zhu)天,下(xia)柱(zhu)地,中(zhong)(zhong)(zhong)通人(ren)(ren)物(wu),無(wu)(wu)(wu)(wu)(wu)有(you)(you)或外(wai)者(zhe)(zhe)(zhe)焉。此(ci)(ci)氣(qi)之(zhi)(zhi)(zhi)(zhi)渾渾淪(lun)淪(lun),主(zhu)宰萬(wan)物(wu),有(you)(you)條不(bu)(bu)(bu)(bu)紊者(zhe)(zhe)(zhe)曰(yue)理(li)。此(ci)(ci)氣(qi)之(zhi)(zhi)(zhi)(zhi)浩(hao)浩(hao)蕩(dang)蕩(dang),彌綸萬(wan)有(you)(you),宛轉(zhuan)流(liu)通者(zhe)(zhe)(zhe)曰(yue)氣(qi)。理(li)氣(qi)合一(yi)曰(yue)仁(ren)(ren)。故先儒曰(yue):”仁(ren)(ren)者(zhe)(zhe)(zhe)人(ren)(ren)欲(yu)盡凈,天理(li)流(liu)行(xing),無(wu)(wu)(wu)(wu)(wu)一(yi)毫(hao)人(ren)(ren)為(wei)之(zhi)(zhi)(zhi)(zhi)偽。”又曰(yue):”生(sheng)生(sheng)之(zhi)(zhi)(zhi)(zhi)謂仁(ren)(ren)。”要之(zhi)(zhi)(zhi)(zhi),仁(ren)(ren)者(zhe)(zhe)(zhe)如(ru)(ru)果木之(zhi)(zhi)(zhi)(zhi)有(you)(you)仁(ren)(ren),其(qi)(qi)間生(sheng)理(li)生(sheng)氣(qi),無(wu)(wu)(wu)(wu)(wu)不(bu)(bu)(bu)(bu)完(wan)具。天地生(sheng)萬(wan)物(wu),圣人(ren)(ren)養萬(wan)民,無(wu)(wu)(wu)(wu)(wu)非此(ci)(ci)理(li)此(ci)(ci)氣(qi)為(wei)之(zhi)(zhi)(zhi)(zhi)貫通,夫(fu)豈(qi)區區于事為(wei)見(jian)耶?故太(tai)上(shang)設(she)言以(yi)(yi)(yi)(yi)(yi)明(ming)道曰(yue):向使(shi)天地無(wu)(wu)(wu)(wu)(wu)此(ci)(ci)一(yi)腔生(sheng)氣(qi),惟有(you)(you)春夏秋冬寒(han)暑溫涼之(zhi)(zhi)(zhi)(zhi)教(jiao)(jiao),以(yi)(yi)(yi)(yi)(yi)往來運度(du),則萬(wan)物(wu)無(wu)(wu)(wu)(wu)(wu)所稟賦,氣(qi)何(he)(he)由受,形(xing)何(he)(he)由成(cheng)?其(qi)(qi)視萬(wan)物(wu)也(ye),不(bu)(bu)(bu)(bu)啻(chi)芻狗之(zhi)(zhi)(zhi)(zhi)輕,毫(hao)不(bu)(bu)(bu)(bu)足珍(zhen)重者(zhe)(zhe)(zhe)然(ran),有(you)(you)日見(jian)其(qi)(qi)消磨而(er)已(yi)。又使(shi)圣人(ren)(ren)無(wu)(wu)(wu)(wu)(wu)此(ci)(ci)真(zhen)元心體,惟仗(zhang)公卿僚(liao)寀(cai),文誥法制之(zhi)(zhi)(zhi)(zhi)頒,以(yi)(yi)(yi)(yi)(yi)訓戒凡民,則草(cao)野無(wu)(wu)(wu)(wu)(wu)由觀感(gan),人(ren)(ren)何(he)(he)以(yi)(yi)(yi)(yi)(yi)化、家何(he)(he)以(yi)(yi)(yi)(yi)(yi)足?真(zhen)是(shi)視斯(si)民如(ru)(ru)芻狗之(zhi)(zhi)(zhi)(zhi)賤,全(quan)不(bu)(bu)(bu)(bu)關痛癢者(zhe)(zhe)(zhe)然(ran),有(you)(you)日見(jian)其(qi)(qi)摧(cui)殘而(er)已(yi)。顧(gu)何(he)(he)以(yi)(yi)(yi)(yi)(yi)天地無(wu)(wu)(wu)(wu)(wu)心,而(er)風云雨露,無(wu)(wu)(wu)(wu)(wu)物(wu)不(bu)(bu)(bu)(bu)包含個中(zhong)(zhong)(zhong)?圣人(ren)(ren)忘言,而(er)輔相裁成(cheng),無(wu)(wu)(wu)(wu)(wu)人(ren)(ren)不(bu)(bu)(bu)(bu)嬉游(you)宇內(nei)?足見(jian)天地圣人(ren)(ren),皆本此(ci)(ci)一(yi)元真(zhen)氣(qi),貫注乎民物(wu)之(zhi)(zhi)(zhi)(zhi)間——雖有(you)(you)剝削,亦有(you)(you)生(sheng)成(cheng);雖有(you)(you)刑(xing)威(wei),亦有(you)(you)德化。是(shi)天地圣人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)仁(ren)(ren),正(zheng)天地圣人(ren)(ren)仁(ren)(ren)之(zhi)(zhi)(zhi)(zhi)至處。人(ren)(ren)不(bu)(bu)(bu)(bu)知圣,盍觀天地:上(shang)浮為(wei)天,下(xia)凝為(wei)地,其(qi)(qi)中(zhong)(zhong)(zhong)空洞了明(ming),渾無(wu)(wu)(wu)(wu)(wu)事物(wu),不(bu)(bu)(bu)(bu)過一(yi)開一(yi)闔,猶橐(tuo)之(zhi)(zhi)(zhi)(zhi)無(wu)(wu)(wu)(wu)(wu)底,龠之(zhi)(zhi)(zhi)(zhi)相通,渾浩(hao)流(liu)轉(zhuan),毫(hao)不(bu)(bu)(bu)(bu)障礙(ai)焉。當其(qi)(qi)虛(xu)而(er)無(wu)(wu)(wu)(wu)(wu)物(wu)也(ye),固(gu)隨氣(qi)機之(zhi)(zhi)(zhi)(zhi)升沉,而(er)不(bu)(bu)(bu)(bu)撓(nao)不(bu)(bu)(bu)(bu)屈(qu),及(ji)其(qi)(qi)動(dong)而(er)為(wei)聲也(ye),亦聽人(ren)(ren)物(wu)之(zhi)(zhi)(zhi)(zhi)變化,而(er)愈(yu)出愈(yu)奇。以(yi)(yi)(yi)(yi)(yi)觀天地,無(wu)(wu)(wu)(wu)(wu)異(yi)橐(tuo)龠。圣人(ren)(ren)又豈(qi)外(wai)是(shi)乎?學(xue)(xue)者(zhe)(zhe)(zhe)守(shou)中(zhong)(zhong)(zhong)抱(bao)一(yi),空空無(wu)(wu)(wu)(wu)(wu)跡,浩(hao)浩(hao)無(wu)(wu)(wu)(wu)(wu)垠(yin),藏之(zhi)(zhi)(zhi)(zhi)愈(yu)深,發(fa)(fa)之(zhi)(zhi)(zhi)(zhi)愈(yu)溥。以(yi)(yi)(yi)(yi)(yi)視言堂(tang)滿(man)堂(tang),言室滿(man)室者(zhe)(zhe)(zhe),相隔(ge)不(bu)(bu)(bu)(bu)啻(chi)天淵。彼以(yi)(yi)(yi)(yi)(yi)言設(she)教(jiao)(jiao),以(yi)(yi)(yi)(yi)(yi)教(jiao)(jiao)有(you)(you)盡,何(he)(he)若寶吾之(zhi)(zhi)(zhi)(zhi)精(jing),裕吾之(zhi)(zhi)(zhi)(zhi)氣(qi),神游(you)象外(wai),氣(qi)注規中(zhong)(zhong)(zhong),而(er)無(wu)(wu)(wu)(wu)(wu)一(yi)膚一(yi)發(fa)(fa)不(bu)(bu)(bu)(bu)周流(liu)遍及(ji)之(zhi)(zhi)(zhi)(zhi)為(wei)得也(ye)。甚矣!守(shou)中(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)(zhi)學(xue)(xue),誠修身之(zhi)(zhi)(zhi)(zhi)要道也(ye)。  


此(ci)(ci)是(shi)一(yi)元(yuan)真氣(qi),修(xiu)身在此(ci)(ci),治世亦在此(ci)(ci)。除(chu)此(ci)(ci)以外,所謂制度法則,猶取(qu)魚(yu)兔之(zhi)(zhi)(zhi)筌(quan)(quan)蹄(ti)也。魚(yu)兔必(bi)假筌(quan)(quan)蹄(ti)而得,謂取(qu)魚(yu)兔不(bu)(bu)(bu)用筌(quan)(quan)蹄(ti)不(bu)(bu)(bu)可,謂筌(quan)(quan)蹄(ti)即魚(yu)兔亦不(bu)(bu)(bu)可。金丹大(da)道(dao)(dao),如(ru)采陽(yang)補(bu)陰,前(qian)行短、后行長;玉液小還(huan)、金液大(da)還(huan),皆是(shi)取(qu)魚(yu)兔之(zhi)(zhi)(zhi)筌(quan)(quan)蹄(ti),若竟視為(wei)道(dao)(dao)源,差毫厘而謬千里(li)矣(yi)。惟(wei)此(ci)(ci)元(yuan)氣(qi)無(wu)聲無(wu)臭(chou),無(wu)象(xiang)無(wu)形,天地人(ren)物公共之(zhi)(zhi)(zhi)生(sheng)氣(qi),學者修(xiu)煉,必(bi)尋得此(ci)(ci)一(yi)件丹頭,方不(bu)(bu)(bu)空燒空煉。否則,煉精、煉氣(qi)、煉神、煉虛,皆屬無(wu)本之(zhi)(zhi)(zhi)學。一(yi)任童(tong)而習之(zhi)(zhi)(zhi),到(dao)老猶無(wu)成焉。太上(shang)教人(ren)從守(shou)中用功(gong):而消息在橐侖,學人(ren)須自探討!章內”不(bu)(bu)(bu)仁”二字是(shi)設詞。

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