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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