跂者(zhe)(zhe)不立(li),跨者(zhe)(zhe)不行,自(zi)見(jian)者(zhe)(zhe)不明,自(zi)是者(zhe)(zhe)不彰,自(zi)伐者(zhe)(zhe)無功,自(zi)矜(jin)者(zhe)(zhe)不長。其于道也,曰余食贅行。物(wu)或惡之,故有道者(zhe)(zhe)不處。
前云希言自(zi)(zi)(zi)然,非(fei)若(ruo)(ruo)世之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蚩(chi)蚩(chi)蠢(chun)蠢(chun),頑空以(yi)為(wei)(wei)(wei)(wei)(wei)無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei),放曠以(yi)為(wei)(wei)(wei)(wei)(wei)自(zi)(zi)(zi)然者(zhe)比。其(qi)殆本大(da)中至(zhi)正(zheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),準天理(li)人(ren)情,循圣(sheng)功王(wang)(wang)道(dao)(dao),操存(cun)省察,返本還原(yuan),以(yi)上合乎(hu)(hu)天命(ming),故無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)而(er)無(wu)(wu)(wu)(wu)不(bu)(bu)(bu)為(wei)(wei)(wei)(wei)(wei),自(zi)(zi)(zi)然而(er)無(wu)(wu)(wu)(wu)不(bu)(bu)(bu)然也(ye)。《易(yi)》曰”窮理(li)盡(jin)性(xing),以(yi)至(zhi)于(yu)命(ming)”,殆其(qi)人(ren)歟?過(guo)則(ze)(ze)(ze)病(bing),不(bu)(bu)(bu)及亦病(bing)。《書(shu)》曰”無(wu)(wu)(wu)(wu)偏無(wu)(wu)(wu)(wu)黨,王(wang)(wang)道(dao)(dao)蕩(dang)蕩(dang)”是也(ye)。即(ji)如(ru)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)立(li)(li)也(ye),原(yuan)有(you)(you)(you)常不(bu)(bu)(bu)易(yi)。跂(qi)者(zhe),兩(liang)足支也(ye)。《詩》曰”跂(qi)予望之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”,以(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)望人(ren),則(ze)(ze)(ze)可高瞻遠矚,若(ruo)(ruo)欲(yu)久立(li)(li),其(qi)可得(de)(de)乎(hu)(hu)?跨者(zhe)兩(liang)足張也(ye),以(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)跨馬,則(ze)(ze)(ze)可居(ju)于(yu)鞍背,若(ruo)(ruo)欲(yu)步行(xing)(xing)(xing),又焉(yan)能(neng)(neng)(neng)乎(hu)(hu):明(ming)者(zhe)不(bu)(bu)(bu)自(zi)(zi)(zi)是,自(zi)(zi)(zi)是則(ze)(ze)(ze)不(bu)(bu)(bu)明(ming)。彰(zhang)者(zhe)不(bu)(bu)(bu)自(zi)(zi)(zi)見,自(zi)(zi)(zi)見則(ze)(ze)(ze)不(bu)(bu)(bu)彰(zhang)。自(zi)(zi)(zi)伐者(zhe)往往無(wu)(wu)(wu)(wu)功,有(you)(you)(you)功者(zhe)物(wu)莫(mo)能(neng)(neng)(neng)掩,何(he)(he)用(yong)伐為(wei)(wei)(wei)(wei)(wei)?自(zi)(zi)(zi)矜(jin)者(zhe)往往無(wu)(wu)(wu)(wu)長(chang),有(you)(you)(you)長(chang)者(zhe)人(ren)自(zi)(zi)(zi)敬服(fu),奚用(yong)矜(jin)為(wei)(wei)(wei)(wei)(wei)?若(ruo)(ruo)不(bu)(bu)(bu)信無(wu)(wu)(wu)(wu)為(wei)(wei)(wei)(wei)(wei)自(zi)(zi)(zi)然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao),不(bu)(bu)(bu)知莫(mo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)(wei)(wei)(wei)而(er)為(wei)(wei)(wei)(wei)(wei),莫(mo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)致而(er)致,致為(wei)(wei)(wei)(wei)(wei)皆聽諸天,何(he)(he)等(deng)自(zi)(zi)(zi)在!行(xing)(xing)(xing)乎(hu)(hu)不(bu)(bu)(bu)得(de)(de)不(bu)(bu)(bu)行(xing)(xing)(xing),止乎(hu)(hu)不(bu)(bu)(bu)得(de)(de)不(bu)(bu)(bu)止,行(xing)(xing)(xing)止渾(hun)于(yu)無(wu)(wu)(wu)(wu)心,何(he)(he)等(deng)安然!倘不(bu)(bu)(bu)知虛而(er)無(wu)(wu)(wu)(wu)朕,即(ji)是大(da)而(er)能(neng)(neng)(neng)容,或(huo)加一意(yi),參一見,若(ruo)(ruo)食(shi)者(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)過(guo)飽,行(xing)(xing)(xing)者(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)過(guo)勞(lao),非(fei)徒無(wu)(wu)(wu)(wu)益而(er)又害(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。學者(zhe)須順(shun)天德之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)無(wu)(wu)(wu)(wu)違,循物(wu)理(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)自(zi)(zi)(zi)得(de)(de),不(bu)(bu)(bu)惟人(ren)不(bu)(bu)(bu)可參雜作為(wei)(wei)(wei)(wei)(wei)于(yu)其(qi)間,即(ji)物(wu)亦當聽其(qi)安閑(xian)。調其(qi)飲食(shi),茍(gou)稍不(bu)(bu)(bu)得(de)(de)其(qi)宜,越乎(hu)(hu)常度,或(huo)多食(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),或(huo)苦行(xing)(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)——如(ru)犬之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)過(guo)飽則(ze)(ze)(ze)傷,牛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)過(guo)勞(lao)則(ze)(ze)(ze)困(kun)——是亦不(bu)(bu)(bu)安于(yu)內而(er)有(you)(you)(you)惡(e)于(yu)己焉(yan)。故曰:”物(wu)或(huo)惡(e)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”彼矯揉造作,以(yi)期能(neng)(neng)(neng)立(li)(li)能(neng)(neng)(neng)行(xing)(xing)(xing),昭明(ming)表(biao)彰(zhang),功堪動(dong)人(ren),長(chang)可邁眾者(zhe),斷(duan)斷(duan)乎(hu)(hu)其(qi)難之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)。有(you)(you)(you)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)君子,深為(wei)(wei)(wei)(wei)(wei)鄙之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),不(bu)(bu)(bu)屑處(chu)己。
此(ci)希言(yan)自(zi)(zi)然,不(bu)外(wai)一(yi)(yi)(yi)個清(qing)(qing)凈。何謂(wei)清(qing)(qing),一(yi)(yi)(yi)念不(bu)起(qi)時也(ye)。何謂(wei)凈?纖塵不(bu)染(ran)候也(ye)。總要此(ci)心(xin)如明(ming)鏡無(wu)塵,如止(zhi)水(shui)無(wu)波,只一(yi)(yi)(yi)片空洞(dong)了靈(ling)之(zhi)(zhi)(zhi)神(shen)(shen),即清(qing)(qing)凈矣(yi)(yi)。倘若世之(zhi)(zhi)(zhi)庸夫俗子(zi),昏昏罔罔,終日(ri)無(wu)一(yi)(yi)(yi)事為(wei),即非清(qing)(qing)凈。惟(wei)清(qing)(qing)中(zhong)有光(guang),凈中(zhong)有景,不(bu)啻澄潭明(ming)月,一(yi)(yi)(yi)片光(guang)華,乃得(de)清(qing)(qing)凈之(zhi)(zhi)(zhi)實。若有一(yi)(yi)(yi)毫自(zi)(zi)見自(zi)(zi)是,自(zi)(zi)伐自(zi)(zi)矜之(zhi)(zhi)(zhi)意,便是障礙(ai)。所(suo)以學道人(ren)務使(shi)心(xin)懷浩蕩,無(wu)一(yi)(yi)(yi)事一(yi)(yi)(yi)物擾我心(xin)頭(tou)、據我靈(ling)府(fu),久(jiu)久(jiu)涵(han)養,一(yi)(yi)(yi)點(dian)靈(ling)光(guang)普照,恍如日(ri)月之(zhi)(zhi)(zhi)在天,無(wu)微(wei)不(bu)入焉。只怕一(yi)(yi)(yi)念之(zhi)(zhi)(zhi)明(ming),復一(yi)(yi)(yi)念之(zhi)(zhi)(zhi)肆,則(ze)明(ming)者不(bu)常明(ming)矣(yi)(yi)。昔(xi)孟子(zi)之(zhi)(zhi)(zhi)所(suo)長(chang),在于養氣(qi),氣(qi)不(bu)動則(ze)神(shen)(shen)自(zi)(zi)靈(ling),神(shen)(shen)靈(ling)則(ze)心(xin)自(zi)(zi)泰,故不(bu)曰(yue)養心(xin)而曰(yue)養氣(qi),誠(cheng)以志(zhi)一(yi)(yi)(yi)則(ze)動氣(qi),氣(qi)一(yi)(yi)(yi)則(ze)動志(zhi)也(ye)。茍不(bu)求養氣(qi)而徒曰(yue)養心(xin),無(wu)惑乎終身不(bu)得(de)其心(xin)之(zhi)(zhi)(zhi)寧者多矣(yi)(yi)。心(xin)果清(qing)(qing)凈,真陽(yang)自(zi)(zi)生。一(yi)(yi)(yi)切升降運(yun)行(xing),順其自(zi)(zi)然為(wei)要。如跂者必使(shi)之(zhi)(zhi)(zhi)立(li),跨者必使(shi)之(zhi)(zhi)(zhi)行(xing),余(yu)食過(guo)飽,贅(zhui)行(xing)過(guo)勞,皆(jie)未得(de)其當(dang),物猶惡(e)之(zhi)(zhi)(zhi),而況(kuang)人(ren)乎?是以有道之(zhi)(zhi)(zhi)君子(zi),不(bu)忍(ren)出此(ci)也(ye)。
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