第八章(zhang)上善若水(shui)

　　上善(shan)若水。水利萬物而(er)不爭，處(chu)眾人(ren)之所惡，故幾于道。居善(shan)地，心善(shan)淵，言善(shan)信(xin)，政善(shan)治(zhi)，事善(shan)能(neng)，動善(shan)時。夫(fu)惟(wei)不爭，故無尤。

　　大(da)道原無(wu)他妙(miao)，惟(wei)是神氣合一(yi)(yi)(yi)，還于無(wu)極(ji)太極(ji)，父(fu)母生前一(yi)(yi)(yi)點虛(xu)靈之(zhi)(zhi)(zhi)(zhi)氣而(er)(er)(er)(er)(er)(er)已矣(yi)(yi)。人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)若不(bu)(bu)(bu)(bu)(bu)(bu)(bu)事(shi)乎道，則神與(yu)氣兩(liang)兩(liang)分(fen)開，鉛走汞飛，水(shui)(shui)(shui)(shui)火所(suo)由(you)(you)隔(ge)絕也(ye)(ye)(ye)。孟子曰：民(min)非水(shui)(shui)(shui)(shui)火不(bu)(bu)(bu)(bu)(bu)(bu)(bu)生活。是言也(ye)(ye)(ye)，淺(qian)之(zhi)(zhi)(zhi)(zhi)則為(wei)日用之(zhi)(zhi)(zhi)(zhi)需；深(shen)(shen)之(zhi)(zhi)(zhi)(zhi)則為(wei)修(xiu)(xiu)(xiu)煉之(zhi)(zhi)(zhi)(zhi)要。有時(shi)以(yi)(yi)火溫水(shui)(shui)(shui)(shui)而(er)(er)(er)(er)(er)(er)真(zhen)(zhen)(zhen)陽(yang)現(xian)，有時(shi)以(yi)(yi)水(shui)(shui)(shui)(shui)濟火而(er)(er)(er)(er)(er)(er)甘露生。水(shui)(shui)(shui)(shui)火之(zhi)(zhi)(zhi)(zhi)妙(miao)，真(zhen)(zhen)(zhen)有不(bu)(bu)(bu)(bu)(bu)(bu)(bu)可勝言者。然水(shui)(shui)(shui)(shui)火同(tong)宮，言水(shui)(shui)(shui)(shui)而(er)(er)(er)(er)(er)(er)火可知(zhi)(zhi)(zhi)矣(yi)(yi)。水(shui)(shui)(shui)(shui)性(xing)(xing)善(shan)(shan)下，道貴謙(qian)卑(bei)。是以(yi)(yi)上(shang)善(shan)(shan)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，心(xin)平氣和，一(yi)(yi)(yi)腔(qiang)柔(rou)順(shun)之(zhi)(zhi)(zhi)(zhi)意，任(ren)萬(wan)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)生遂，無(wu)一(yi)(yi)(yi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)被其(qi)(qi)澤者焉(yan)。究之(zhi)(zhi)(zhi)(zhi)，功蓋天(tian)下而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)功，行(xing)滿萬(wan)物(wu)(wu)而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)行(xing)。惟(wei)順(shun)天(tian)地之(zhi)(zhi)(zhi)(zhi)自(zi)(zi)然，極(ji)萬(wan)物(wu)(wu)之(zhi)(zhi)(zhi)(zhi)得(de)(de)所(suo)，而(er)(er)(er)(er)(er)(er)與(yu)世無(wu)忤(wu)，真(zhen)(zhen)(zhen)若水(shui)(shui)(shui)(shui)之(zhi)(zhi)(zhi)(zhi)利濟萬(wan)物(wu)(wu)毫無(wu)爭(zheng)心(xin)。不(bu)(bu)(bu)(bu)(bu)(bu)(bu)但此也(ye)(ye)(ye)，萬(wan)物(wu)(wu)皆(jie)好清而(er)(er)(er)(er)(er)(er)惡(e)(e)濁(zhuo)(zhuo)，好上(shang)而(er)(er)(er)(er)(er)(er)惡(e)(e)下；水(shui)(shui)(shui)(shui)則處物(wu)(wu)以(yi)(yi)清，自(zi)(zi)處以(yi)(yi)濁(zhuo)(zhuo)，待(dai)物(wu)(wu)以(yi)(yi)上(shang)，自(zi)(zi)待(dai)以(yi)(yi)下。水(shui)(shui)(shui)(shui)哉(zai)(zai)水(shui)(shui)(shui)(shui)哉(zai)(zai)，何(he)與(yu)道大(da)適(shi)哉(zai)(zai)！圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)性(xing)(xing)，一(yi)(yi)(yi)同(tong)水(shui)(shui)(shui)(shui)之(zhi)(zhi)(zhi)(zhi)性(xing)(xing)，善(shan)(shan)柔(rou)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)善(shan)(shan)剛，卑(bei)下自(zi)(zi)奉：眾(zhong)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)所(suo)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)能安者，圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)安之(zhi)(zhi)(zhi)(zhi)若素；眾(zhong)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)所(suo)為(wei)最厭者，圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)處之(zhi)(zhi)(zhi)(zhi)如(ru)常。所(suo)以(yi)(yi)于己無(wu)惡(e)(e)，于人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)無(wu)爭(zheng)。非有道之(zhi)(zhi)(zhi)(zhi)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)能如(ru)斯。故曰：”處眾(zhong)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)所(suo)惡(e)(e)，幾于道矣(yi)(yi)。”夫(fu)(fu)以(yi)(yi)道之(zhi)(zhi)(zhi)(zhi)有于己者，素位而(er)(er)(er)(er)(er)(er)行(xing)，無(wu)往(wang)(wang)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)利。即屬窮通得(de)(de)失，患難死生，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)所(suo)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)能堪者，有道之(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，總以(yi)(yi)平等視之(zhi)(zhi)(zhi)(zhi)。君子論(lun)理不(bu)(bu)(bu)(bu)(bu)(bu)(bu)論(lun)氣，言性(xing)(xing)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)言命，惟(wei)反身(shen)(shen)(shen)修(xiu)(xiu)(xiu)德焉(yan)耳。雖(sui)然，德在(zai)一(yi)(yi)(yi)起，修(xiu)(xiu)(xiu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)一(yi)(yi)(yi)途(tu)，又豈漫無(wu)統宗，浩浩蕩(dang)蕩(dang)，而(er)(er)(er)(er)(er)(er)無(wu)所(suo)底極(ji)哉(zai)(zai)！必有至(zhi)善(shan)(shan)之(zhi)(zhi)(zhi)(zhi)地，止(zhi)其(qi)(qi)所(suo)而(er)(er)(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)遷，方(fang)能潛滋暗長，天(tian)真(zhen)(zhen)(zhen)日充，而(er)(er)(er)(er)(er)(er)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)欲日滅(mie)。《易(yi)》曰：”艮(gen)其(qi)(qi)背(bei)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)獲其(qi)(qi)身(shen)(shen)(shen)，行(xing)其(qi)(qi)庭不(bu)(bu)(bu)(bu)(bu)(bu)(bu)見(jian)其(qi)(qi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)”，此即圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)居善(shan)(shan)地也(ye)(ye)(ye)。居之(zhi)(zhi)(zhi)(zhi)安，則資之(zhi)(zhi)(zhi)(zhi)深(shen)(shen)。內觀(guan)其(qi)(qi)心(xin)，虛(xu)而(er)(er)(er)(er)(er)(er)無(wu)物(wu)(wu)，淵(yuan)(yuan)淵(yuan)(yuan)乎其(qi)(qi)淵(yuan)(yuan)也(ye)(ye)(ye)。外觀(guan)所(suo)與(yu)，擇(ze)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)而(er)(er)(er)(er)(er)(er)交，肫(zhun)肫(zhun)乎其(qi)(qi)仁也(ye)(ye)(ye)。至(zhi)于發(fa)之(zhi)(zhi)(zhi)(zhi)為(wei)言，千金不(bu)(bu)(bu)(bu)(bu)(bu)(bu)及一(yi)(yi)(yi)諾，”言善(shan)(shan)信(xin)”也(ye)(ye)(ye)。施之(zhi)(zhi)(zhi)(zhi)于政，大(da)惠何(he)如(ru)大(da)德，”政善(shan)(shan)治”也(ye)(ye)(ye)。推之(zhi)(zhi)(zhi)(zhi)一(yi)(yi)(yi)物(wu)(wu)、一(yi)(yi)(yi)事(shi)、一(yi)(yi)(yi)動(dong)、一(yi)(yi)(yi)靜之(zhi)(zhi)(zhi)(zhi)間(jian)，無(wu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)頭(tou)頭(tou)是道。任(ren)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)以(yi)(yi)事(shi)，惟(wei)期不(bu)(bu)(bu)(bu)(bu)(bu)(bu)負所(suo)能。慮善(shan)(shan)以(yi)(yi)動(dong)，只求(qiu)動(dong)惟(wei)其(qi)(qi)時(shi)。圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)修(xiu)(xiu)(xiu)身(shen)(shen)(shen)治世如(ru)此。此由(you)(you)”止(zhi)于至(zhi)善(shan)(shan)”，得(de)(de)其(qi)(qi)所(suo)安，而(er)(er)(er)(er)(er)(er)后發(fa)皆(jie)中節也(ye)(ye)(ye)。惟(wei)其(qi)(qi)在(zai)在(zai)處處，無(wu)一(yi)(yi)(yi)毫罅漏，無(wu)一(yi)(yi)(yi)絲欠(qian)缺，又何(he)爭(zheng)之(zhi)(zhi)(zhi)(zhi)有耶？夫(fu)(fu)惟(wei)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)爭(zheng)，而(er)(er)(er)(er)(er)(er)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)感恩戴德，刻骨銘心(xin)者，方(fang)具瞻依不(bu)(bu)(bu)(bu)(bu)(bu)(bu)志(zhi)，又有何(he)怨(yuan)、又有何(he)尤？雖(sui)有惡(e)(e)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，亦相(xiang)化為(wei)善(shan)(shan)矣(yi)(yi)。及其(qi)(qi)至(zhi)也(ye)(ye)(ye)，無(wu)為(wei)自(zi)(zi)然，群(qun)相(xiang)安于不(bu)(bu)(bu)(bu)(bu)(bu)(bu)識不(bu)(bu)(bu)(bu)(bu)(bu)(bu)知(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)天(tian)，幾忘上(shang)善(shan)(shan)之(zhi)(zhi)(zhi)(zhi)若水(shui)(shui)(shui)(shui)，柔(rou)順(shun)而(er)(er)(er)(er)(er)(er)利貞，無(wu)往(wang)(wang)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)吉焉(yan)。

　　指點上善之(zhi)心，平(ping)平(ping)常(chang)常(chang)，無(wu)(wu)(wu)(wu)好無(wu)(wu)(wu)(wu)惡，浩(hao)(hao)浩(hao)(hao)蕩蕩，無(wu)(wu)(wu)(wu)陂無(wu)(wu)(wu)(wu)偏，極其(qi)(qi)和柔。是以(yi)(yi)居(ju)上不(bu)驕(jiao)，為下不(bu)倍；于己無(wu)(wu)(wu)(wu)尤，于人(ren)(ren)無(wu)(wu)(wu)(wu)怨。顧(gu)其(qi)(qi)所以(yi)(yi)能(neng)至此者(zhe)，究非世(shi)(shi)俗之(zhi)學(xue)所能(neng)造其(qi)(qi)巔，亦非無(wu)(wu)(wu)(wu)本之(zhi)學(xue)所能(neng)建其(qi)(qi)極也(ye)。故(gu)太上處(chu)眾人(ren)(ren)所惡之(zhi)后，旋示一(yi)善地(di)(di)(di)。究竟此地(di)(di)(di)何地(di)(di)(di)？寸(cun)衷(zhong)寸(cun)地(di)(di)(di)是也(ye)。得(de)(de)其(qi)(qi)地(di)(di)(di)則(ze)性(xing)命有依，失(shi)其(qi)(qi)地(di)(di)(di)則(ze)神(shen)氣無(wu)(wu)(wu)(wu)主。無(wu)(wu)(wu)(wu)主則(ze)亂，安(an)能(neng)事(shi)事(shi)咸宜，合(he)內外(wai)而一(yi)致，處(chu)人(ren)(ren)己而無(wu)(wu)(wu)(wu)爭哉(zai)？然，謂其(qi)(qi)地(di)(di)(di)為有，則(ze)多墮于固(gu)執；若謂其(qi)(qi)地(di)(di)(di)競無(wu)(wu)(wu)(wu)，又(you)落于頑空。此殆(dai)有無(wu)(wu)(wu)(wu)不(bu)立，動靜(jing)不(bu)拘者(zhe)也(ye)。欲(yu)修(xiu)至道(dao)(dao)，請(qing)細參(can)其(qi)(qi)故(gu)，予(yu)以(yi)(yi)多積陰功(gong)，廣敦善行，庶幾上格神(shen)天(tian)，或(huo)(huo)得(de)(de)師指，或(huo)(huo)因神(shen)悟，予(yu)以(yi)(yi)會通其(qi)(qi)地(di)(di)(di)，而始不(bu)墮旁門左道(dao)(dao)，得(de)(de)遂(sui)生平(ping)志愿(yuan)也(ye)。此地(di)(di)(di)了然，道(dao)(dao)過半矣。以(yi)(yi)下曰”心”、曰”言”數(shu)語，明(ming)在在處(chu)處(chu)，俱(ju)將(jiang)檢點至善，使不(bu)先得(de)(de)善地(di)(di)(di)而居(ju)。以(yi)(yi)后所云，無(wu)(wu)(wu)(wu)一(yi)可幾于善者(zhe)，此真頭腦學(xue)問，本原工夫，如或(huo)(huo)昧焉，則(ze)持己接物，萬事(shi)皆瓦裂矣。吾故(gu)略泄(xie)于此，愿(yuan)世(shi)(shi)之(zhi)有志者(zhe)，勿自(zi)恃(shi)才(cai)智，妄猜妄度(du)，而不(bu)修(xiu)德(de)回天(tian)；惟虛心訪(fang)道(dao)(dao)可也(ye)。

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