希言自然。故飄風不終(zhong)朝，驟雨不終(zhong)日。孰為此者(zhe)(zhe)？天(tian)(tian)地。天(tian)(tian)地尚(shang)不能久，而況(kuang)于(yu)(yu)人(ren)乎？故從(cong)事(shi)于(yu)(yu)道(dao)(dao)者(zhe)(zhe)：道(dao)(dao)者(zhe)(zhe)同(tong)于(yu)(yu)道(dao)(dao)，德者(zhe)(zhe)同(tong)于(yu)(yu)德，失(shi)者(zhe)(zhe)同(tong)于(yu)(yu)失(shi)。同(tong)于(yu)(yu)道(dao)(dao)者(zhe)(zhe)，道(dao)(dao)亦樂得(de)(de)之；同(tong)于(yu)(yu)德者(zhe)(zhe)，德亦樂得(de)(de)之；同(tong)于(yu)(yu)失(shi)者(zhe)(zhe)，失(shi)亦樂得(de)(de)之，信(xin)不足(zu)焉，有不信(xin)焉。

　　道(dao)(dao)(dao)(dao)本無(wu)(wu)(wu)(wu)聲(sheng)無(wu)(wu)(wu)(wu)息，故(gu)曰(yue)”希言”。道(dao)(dao)(dao)(dao)本無(wu)(wu)(wu)(wu)為(wei)(wei)無(wu)(wu)(wu)(wu)作(zuo)，故(gu)曰(yue)”自(zi)(zi)然(ran)(ran)(ran)(ran)”。夫物之(zhi)(zhi)(zhi)能恒(heng)，事之(zhi)(zhi)(zhi)能久(jiu)(jiu)者(zhe)(zhe)，無(wu)(wu)(wu)(wu)非順天(tian)而(er)(er)動、率(lv)性以(yi)行，一(yi)聽氣(qi)機之(zhi)(zhi)(zhi)自(zi)(zi)運(yun)而(er)(er)已(yi)。若(ruo)矯(jiao)揉(rou)造作(zuo)，不(bu)能順其(qi)氣(qi)機，以(yi)合乾(qian)坤之(zhi)(zhi)(zhi)運(yun)轉，日月之(zhi)(zhi)(zhi)升恒(heng)，適有如(ru)飄湯之(zhi)(zhi)(zhi)風，狂暴之(zhi)(zhi)(zhi)雨，撥大木，涌(yong)平川，來之(zhi)(zhi)(zhi)速，去亦(yi)速，其(qi)勢豈能終(zhong)日終(zhong)朝哉(zai)？雖然(ran)(ran)(ran)(ran)，孰是(shi)為(wei)(wei)之(zhi)(zhi)(zhi)？問之(zhi)(zhi)(zhi)天(tian)地(di)(di)(di)而(er)(er)天(tian)地(di)(di)(di)不(bu)知也(ye)(ye)。夫天(tian)地(di)(di)(di)為(wei)(wei)萬物之(zhi)(zhi)(zhi)主宰，不(bu)順其(qi)常，尚不(bu)能以(yi)耐久(jiu)(jiu)，況人(ren)(ren)在天(tian)地(di)(di)(di)，如(ru)太(tai)倉一(yi)粟，又豈不(bu)行常道(dao)(dao)(dao)(dao)而(er)(er)能悠久(jiu)(jiu)者(zhe)(zhe)乎(hu)？故(gu)太(tai)上(shang)論道(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)源，以(yi)無(wu)(wu)(wu)(wu)為(wei)(wei)為(wei)(wei)宗，自(zi)(zi)然(ran)(ran)(ran)(ran)為(wei)(wei)用。倘不(bu)從事于此(ci)，別(bie)夸捷徑，另詡(xu)神奇，誤矣！試觀學(xue)道(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)士，雖東西(xi)南北之(zhi)(zhi)(zhi)遙，聲(sheng)教(jiao)各異，然(ran)(ran)(ran)(ran)既(ji)(ji)有志于道(dao)(dao)(dao)(dao)，不(bu)入(ru)邪途，無(wu)(wu)(wu)(wu)不(bu)吻合無(wu)(wu)(wu)(wu)間。行道(dao)(dao)(dao)(dao)而(er)(er)有得(de)于心(xin)謂之(zhi)(zhi)(zhi)德。既(ji)(ji)知修(xiu)道(dao)(dao)(dao)(dao)，自(zi)(zi)然(ran)(ran)(ran)(ran)抱德。凡自(zi)(zi)明其(qi)德，絕無(wu)(wu)(wu)(wu)紛馳者(zhe)(zhe)，無(wu)(wu)(wu)(wu)不(bu)默契為(wei)(wei)一(yi)。故(gu)曰(yue)”道(dao)(dao)(dao)(dao)者(zhe)(zhe)同(tong)于道(dao)(dao)(dao)(dao)，德者(zhe)(zhe)同(tong)于德”，又何怪誕之(zhi)(zhi)(zhi)有耶？下(xia)手之(zhi)(zhi)(zhi)初(chu)，其(qi)修(xiu)也(ye)(ye)有道(dao)(dao)(dao)(dao)有德，有軌有則，脫然(ran)(ran)(ran)(ran)灑然(ran)(ran)(ran)(ran)，無(wu)(wu)(wu)(wu)累無(wu)(wu)(wu)(wu)系。到深(shen)造自(zi)(zi)得(de)之(zhi)(zhi)(zhi)候(hou)，居安資深(shen)，左右逢源，從前所(suo)得(de)者(zhe)(zhe)，至此(ci)爽然(ran)(ran)(ran)(ran)若(ruo)失(shi)；工(gong)夫純粹，打(da)成一(yi)片，恰似閉門造車，出(chu)而(er)(er)合轍，無(wu)(wu)(wu)(wu)不(bu)一(yi)也(ye)(ye)。故(gu)曰(yue)：”失(shi)者(zhe)(zhe)同(tong)于失(shi)”。此(ci)三者(zhe)(zhe)功力(li)不(bu)同(tong)，進(jin)境(jing)各別(bie)。至于用力(li)之(zhi)(zhi)(zhi)久(jiu)(jiu)，苦(ku)惱之(zhi)(zhi)(zhi)場(chang)，亦(yi)化(hua)為(wei)(wei)恬淡之(zhi)(zhi)(zhi)境(jing)，洋洋乎(hu)別(bie)饒佳(jia)趣，詡(xu)詡(xu)然(ran)(ran)(ran)(ran)自(zi)(zi)暢天(tian)機。苦(ku)已(yi)盡矣，樂(le)何極(ji)乎(hu)！故(gu)曰(yue)：”同(tong)于道(dao)(dao)(dao)(dao)者(zhe)(zhe)，道(dao)(dao)(dao)(dao)亦(yi)樂(le)得(de)之(zhi)(zhi)(zhi)；同(tong)于德者(zhe)(zhe)，德亦(yi)樂(le)得(de)之(zhi)(zhi)(zhi)；同(tong)于失(shi)者(zhe)(zhe)，失(shi)亦(yi)樂(le)得(de)之(zhi)(zhi)(zhi)。”可見(jian)(jian)無(wu)(wu)(wu)(wu)為(wei)(wei)之(zhi)(zhi)(zhi)體，人(ren)(ren)所(suo)同(tong)修(xiu)；自(zi)(zi)然(ran)(ran)(ran)(ran)之(zhi)(zhi)(zhi)工(gong)，人(ren)(ren)所(suo)共用。雖千(qian)里萬里之(zhi)(zhi)(zhi)圣，千(qian)年萬年之(zhi)(zhi)(zhi)神，時移地(di)(di)(di)易，亦(yi)自(zi)(zi)然(ran)(ran)(ran)(ran)若(ruo)合符節，有同(tong)歸于一(yi)轍者(zhe)(zhe)焉(yan)。倘謂自(zi)(zi)然(ran)(ran)(ran)(ran)者(zhe)(zhe)不(bu)必盡然(ran)(ran)(ran)(ran)，則有臆見(jian)(jian)橫于其(qi)中，有異術行乎(hu)其(qi)內；或著(zhu)于實而(er)(er)固執(zhi)(zhi)死守，或執(zhi)(zhi)于空(kong)而(er)(er)孤修(xiu)寂煉。如(ru)此(ci)等類，不(bu)一(yi)而(er)(er)足(zu)，皆由不(bu)信無(wu)(wu)(wu)(wu)為(wei)(wei)之(zhi)(zhi)(zhi)旨(zhi)，自(zi)(zi)然(ran)(ran)(ran)(ran)之(zhi)(zhi)(zhi)道(dao)(dao)(dao)(dao)，而(er)(er)各執(zhi)(zhi)己見(jian)(jian)以(yi)為(wei)(wei)是(shi)。無(wu)(wu)(wu)(wu)惑乎(hu)少年學(xue)道(dao)(dao)(dao)(dao)，晚景無(wu)(wu)(wu)(wu)成！志有余而(er)(er)學(xue)不(bu)足(zu)，終(zhong)身(shen)未得(de)真諦，誤入(ru)旁門。可悲也(ye)(ye)夫！可慨也(ye)(ye)夫！

　　此(ci)言無(wu)(wu)為(wei)(wei)自(zi)然之(zhi)(zhi)道(dao)(dao)(dao)，即天(tian)地日(ri)月(yue)，幽(you)冥(ming)人(ren)(ren)鬼(gui)，莫不(bu)(bu)(bu)(bu)同(tong)此(ci)，無(wu)(wu)為(wei)(wei)自(zi)然，以生為(wei)(wei)遂，為(wei)(wei)用(yong)為(wei)(wei)行而已矣。凡人(ren)(ren)自(zi)有(you)生后(hou)，聰明(ming)機巧，晝夜用(yong)盡(jin)，本來天(tian)理，存(cun)者(zhe)(zhe)(zhe)幾何？惟有(you)道(dao)(dao)(dao)高人(ren)(ren)，一(yi)(yi)順天(tian)理之(zhi)(zhi)常。雖下(xia)手之(zhi)(zhi)初，不(bu)(bu)(bu)(bu)無(wu)(wu)勉強作為(wei)(wei)，及其成功，一(yi)(yi)歸無(wu)(wu)為(wei)(wei)自(zi)然之(zhi)(zhi)境，有(you)若不(bu)(bu)(bu)(bu)思而得，不(bu)(bu)(bu)(bu)勉而中，從容(rong)中道(dao)(dao)(dao)者(zhe)(zhe)(zhe)焉。故以圣人(ren)(ren)觀大道(dao)(dao)(dao)，則(ze)無(wu)(wu)為(wei)(wei)自(zi)然之(zhi)(zhi)理，昭昭在人(ren)(ren)耳目，有(you)不(bu)(bu)(bu)(bu)約而同(tong)者(zhe)(zhe)(zhe)，若以后(hou)人(ren)(ren)觀大道(dao)(dao)(dao)，則(ze)無(wu)(wu)為(wei)(wei)自(zi)然之(zhi)(zhi)詣(yi)，似乎惟仙惟圣，方敢言此(ci)；凡人(ren)(ren)未敢語(yu)此(ci)也(ye)。《中庸》云：”生學(xue)困勉，成功則(ze)一(yi)(yi)。”不(bu)(bu)(bu)(bu)將為(wei)(wei)欺人(ren)(ren)之(zhi)(zhi)語(yu)哉？非(fei)也(ye)。緣其始有(you)不(bu)(bu)(bu)(bu)信之(zhi)(zhi)心，由不(bu)(bu)(bu)(bu)道(dao)(dao)(dao)之(zhi)(zhi)門，其后(hou)愈離(li)愈遠，所以無(wu)(wu)為(wei)(wei)自(zi)然之(zhi)(zhi)道(dao)(dao)(dao)，不(bu)(bu)(bu)(bu)能盡(jin)同(tong)，而分門別戶(hu)，從此(ci)起矣。學(xue)者(zhe)(zhe)(zhe)明(ming)此(ci)，方不(bu)(bu)(bu)(bu)為(wei)(wei)旁門左道(dao)(dao)(dao)所惑(huo)也(ye)。

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