有(you)物混(hun)成，先天(tian)地(di)(di)生，寂兮(xi)寥兮(xi)，獨立而(er)(er)不改，周行而(er)(er)不殆，可以為天(tian)下母。吾不知其名，字之(zhi)(zhi)曰道(dao)，強為名之(zhi)(zhi)曰大(da)(da)。大(da)(da)曰逝，逝曰遠(yuan)，遠(yuan)曰反。故(gu)道(dao)大(da)(da)，天(tian)大(da)(da)，地(di)(di)大(da)(da)，王(wang)亦(yi)大(da)(da)。域中有(you)四(si)大(da)(da)，而(er)(er)王(wang)居其一焉。王(wang)法地(di)(di)，地(di)(di)法天(tian)，天(tian)法道(dao)，道(dao)法自然。

　　道(dao)(dao)(dao)(dao)者(zhe)(zhe)(zhe)何？即鴻濛(meng)未(wei)判前(qian)，天(tian)(tian)地(di)未(wei)兆，人物(wu)無(wu)形，混(hun)混(hun)沌沌，渾然(ran)(ran)一(yi)氣(qi)。無(wu)涯(ya)無(wu)際，無(wu)量無(wu)邊(bian)，似(si)有(you)(you)(you)(you)一(yi)物(wu)，由(you)(you)混(hun)沌而(er)(er)(er)(er)(er)(er)成(cheng)(cheng)，盤旋(xuan)實際，先天(tian)(tian)地(di)而(er)(er)(er)(er)(er)(er)生(sheng)者(zhe)(zhe)(zhe)，所謂無(wu)極(ji)是(shi)也(ye)(ye)。寂虛而(er)(er)(er)(er)(er)(er)育(yu)生(sheng)機，寥廓而(er)(er)(er)(er)(er)(er)含(han)動(dong)意(yi)，所謂太(tai)(tai)(tai)極(ji)是(shi)也(ye)(ye)。萬物(wu)皆(jie)有(you)(you)(you)(you)兩，惟(wei)太(tai)(tai)(tai)極(ji)無(wu)二。自(zi)(zi)(zi)(zi)一(yi)動(dong)而(er)(er)(er)(er)(er)(er)開天(tian)(tian)地(di)、分(fen)陰陽，四(si)象五行(xing)，包含(han)個內。人物(wu)繁衍，日(ri)月充盈(ying)(ying)，豈(qi)不(bu)生(sheng)育(yu)多而(er)(er)(er)(er)(er)(er)太(tai)(tai)(tai)極(ji)衰(shuai)乎？不(bu)知(zhi)此(ci)個混(hun)成(cheng)(cheng)之(zhi)(zhi)(zhi)(zhi)(zhi)物(wu)，視不(bu)見，聽不(bu)聞，無(wu)物(wu)不(bu)有(you)(you)(you)(you)，無(wu)時(shi)不(bu)在，孑然(ran)(ran)獨立，渾然(ran)(ran)中處，卻又(you)生(sheng)生(sheng)不(bu)已(yi)，化化無(wu)窮——自(zi)(zi)(zi)(zi)混(hun)沌以(yi)(yi)迄于今，初不(bu)改其(qi)(qi)常(chang)度，且(qie)獨立之(zhi)(zhi)(zhi)(zhi)(zhi)中，一(yi)氣(qi)流(liu)行(xing)，周通(tong)法界，開闔自(zi)(zi)(zi)(zi)如，循環不(bu)已(yi)。以(yi)(yi)凡物(wu)而(er)(er)(er)(er)(er)(er)論，似(si)乎其(qi)(qi)有(you)(you)(you)(you)困(kun)殆矣！孰知(zhi)周流(liu)三界，充滿群生(sheng)，天(tian)(tian)賴(lai)以(yi)(yi)清，地(di)賴(lai)以(yi)(yi)寧，谷賴(lai)以(yi)(yi)盈(ying)(ying)，人賴(lai)以(yi)(yi)生(sheng)，無(wu)非順其(qi)(qi)自(zi)(zi)(zi)(zi)然(ran)(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)運。其(qi)(qi)間生(sheng)者(zhe)(zhe)(zhe)自(zi)(zi)(zi)(zi)生(sheng)，成(cheng)(cheng)者(zhe)(zhe)(zhe)自(zi)(zi)(zi)(zi)成(cheng)(cheng)，而(er)(er)(er)(er)(er)(er)太(tai)(tai)(tai)極(ji)渾然(ran)(ran)完(wan)全，卻不(bu)因之(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)(er)(er)(er)稍(shao)殆。雖(sui)千變萬化，迭出不(bu)窮，莫不(bu)由(you)(you)此(ci)而(er)(er)(er)(er)(er)(er)有(you)(you)(you)(you)兆有(you)(you)(you)(you)名(ming)(ming)，故可(ke)為(wei)(wei)(wei)天(tian)(tian)下母(mu)也(ye)(ye)。夫天(tian)(tian)至(zhi)高也(ye)(ye)，以(yi)(yi)高而(er)(er)(er)(er)(er)(er)可(ke)名(ming)(ming)；地(di)至(zhi)厚也(ye)(ye)，以(yi)(yi)厚而(er)(er)(er)(er)(er)(er)可(ke)名(ming)(ming)。惟(wei)此(ci)無(wu)極(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)極(ji)，不(bu)神之(zhi)(zhi)(zhi)(zhi)(zhi)神，無(wu)聲無(wu)臭，無(wu)象無(wu)形，而(er)(er)(er)(er)(er)(er)于穆(mu)不(bu)已(yi)。吾亦不(bu)知(zhi)其(qi)(qi)所名(ming)(ming)，惟(wei)字(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)曰道(dao)(dao)(dao)(dao)。以(yi)(yi)道(dao)(dao)(dao)(dao)為(wei)(wei)(wei)天(tian)(tian)地(di)群生(sheng)共(gong)同(tong)之(zhi)(zhi)(zhi)(zhi)(zhi)路，公共(gong)之(zhi)(zhi)(zhi)(zhi)(zhi)端(duan)。道(dao)(dao)(dao)(dao)可(ke)包天(tian)(tian)地(di)，天(tian)(tian)地(di)不(bu)能包道(dao)(dao)(dao)(dao)。道(dao)(dao)(dao)(dao)可(ke)育(yu)群生(sheng)，群生(sheng)不(bu)能育(yu)道(dao)(dao)(dao)(dao)。以(yi)(yi)其(qi)(qi)浩浩淵淵，靡有(you)(you)(you)(you)窮極(ji)，強(qiang)名(ming)(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)曰大(da)(da)。大(da)(da)哉道(dao)(dao)(dao)(dao)乎！何其(qi)(qi)前(qian)者(zhe)(zhe)(zhe)往(wang)，后者(zhe)(zhe)(zhe)續，長逝(shi)(shi)而(er)(er)(er)(er)(er)(er)靡底乎？大(da)(da)之(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)又(you)曰逝(shi)(shi)，何其(qi)(qi)超沙(sha)界，充絕域，悠遠而(er)(er)(er)(er)(er)(er)難(nan)測乎？逝(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)又(you)曰遠，凡事變極(ji)則通(tong)，窮極(ji)則反，何其(qi)(qi)宛轉(zhuan)流(liu)通(tong)，回(hui)環而(er)(er)(er)(er)(er)(er)不(bu)已(yi)乎？故又(you)名(ming)(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)曰反。如此(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)(ming)，不(bu)一(yi)其(qi)(qi)稱(cheng)，只可(ke)稍(shao)狀其(qi)(qi)大(da)(da)。然(ran)(ran)大(da)(da)孰有(you)(you)(you)(you)過于道(dao)(dao)(dao)(dao)者(zhe)(zhe)(zhe)乎？道(dao)(dao)(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)惟(wei)天(tian)(tian)為(wei)(wei)(wei)大(da)(da)。天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)惟(wei)地(di)為(wei)(wei)(wei)大(da)(da)。地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)上惟(wei)王(wang)(wang)為(wei)(wei)(wei)大(da)(da)。故東南(nan)西北之(zhi)(zhi)(zhi)(zhi)(zhi)中，有(you)(you)(you)(you)四(si)大(da)(da)焉，王(wang)(wang)處其(qi)(qi)一(yi)。王(wang)(wang)為(wei)(wei)(wei)庶物(wu)首(shou)出之(zhi)(zhi)(zhi)(zhi)(zhi)元，以(yi)(yi)管理河(he)山，統(tong)轄人物(wu)，可(ke)與天(tian)(tian)地(di)并稱(cheng)為(wei)(wei)(wei)大(da)(da)。但王(wang)(wang)為(wei)(wei)(wei)地(di)載(zai)，故王(wang)(wang)法地(di)以(yi)(yi)出治也(ye)(ye)。地(di)為(wei)(wei)(wei)天(tian)(tian)覆，故地(di)法天(tian)(tian)以(yi)(yi)行(xing)令也(ye)(ye)。且(qie)天(tian)(tian)為(wei)(wei)(wei)道(dao)(dao)(dao)(dao)育(yu)，故天(tian)(tian)法道(dao)(dao)(dao)(dao)以(yi)(yi)行(xing)政也(ye)(ye)。而(er)(er)(er)(er)(er)(er)要皆(jie)本于自(zi)(zi)(zi)(zi)然(ran)(ran)，無(wu)俟勉強(qiang)，不(bu)待安排。是(shi)道(dao)(dao)(dao)(dao)豈(qi)別(bie)有(you)(you)(you)(you)法哉？吾亦強(qiang)名(ming)(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)曰”道(dao)(dao)(dao)(dao)法自(zi)(zi)(zi)(zi)然(ran)(ran)”而(er)(er)(er)(er)(er)(er)已(yi)矣。學者(zhe)(zhe)(zhe)性(xing)(xing)命交修，惟(wei)法天(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)理氣(qi)以(yi)(yi)為(wei)(wei)(wei)體，法天(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)效以(yi)(yi)為(wei)(wei)(wei)用(yong)。斯修性(xing)(xing)而(er)(er)(er)(er)(er)(er)性(xing)(xing)盡，煉命而(er)(er)(er)(er)(er)(er)命立矣，豈(qi)空(kong)言自(zi)(zi)(zi)(zi)然(ran)(ran)者(zhe)(zhe)(zhe)所可(ke)比(bi)哉？

　　天地渾淪磅礴，浩蕩彌綸，至顯至微，最虛最實。而凡形形色色，莫不自個中生來，此何物耶？生于天地之先，宰乎天地之內，立清虛而不稍改易，周沙界而無有殆危，真可為天下母也。未開辟以(yi)前有(you)此(ci)母氣(qi)(qi)而(er)后天地生(sheng)，既(ji)開辟以(yi)后有(you)此(ci)母氣(qi)(qi)而(er)后人(ren)物肇。吾不知(zhi)其名(ming)，強(qiang)字之(zhi)(zhi)曰道(dao)曰大。大則無所(suo)(suo)不包，逝則無所(suo)(suo)不到，無曰遠莫能致。須(xu)知(zhi)窮極必(bi)反(fan)，道(dao)之(zhi)(zhi)大，不誠四大中(zhong)所(suo)(suo)特(te)出者哉？學(xue)人(ren)欲(yu)修至道(dao)，漫言自(zi)然，務(wu)須(xu)凝神(shen)(shen)調(diao)息(xi)(xi)——凝神(shen)(shen)則神(shen)(shen)不紛(fen)馳，人(ren)之(zhi)(zhi)心(xin)正，即(ji)天地之(zhi)(zhi)心(xin)正；調(diao)息(xi)(xi)則息(xi)(xi)不乖(guai)舛，人(ren)之(zhi)(zhi)氣(qi)(qi)順，即(ji)天地之(zhi)(zhi)氣(qi)(qi)亦順。參(can)贊乾坤，經(jing)綸天地，功豈多(duo)乎哉！只在一心一(yi)身之(zhi)(zhi)間(jian)，咫(zhi)尺呼吸而已矣(yi)。《中(zhong)(zhong)庸(yong)》云”致中(zhong)(zhong)和，天(tian)(tian)地(di)(di)位，萬物育”，其此其之(zhi)(zhi)謂歟？人(ren)果時時存心，刻刻養(yang)氣，除饑時食飯困時打眠之(zhi)(zhi)外，隨時隨外，常常覺(jue)照，不(bu)(bu)(bu)許(xu)一(yi)念游移、一(yi)息間(jian)斷，方免疾病之(zhi)(zhi)虞。否(fou)則稍縱即逝，外邪得(de)而擾之(zhi)(zhi)。正氣不(bu)(bu)(bu)存，邪氣易入，有(you)必然者。古云：人(ren)能一(yi)念不(bu)(bu)(bu)起(qi)，片欲不(bu)(bu)(bu)生(sheng)，天(tian)(tian)地(di)(di)莫能窺其隱，鬼(gui)(gui)神不(bu)(bu)(bu)能測其機，洵(xun)非誣也。人(ren)謂筑基，乃可(ke)長生(sheng)。哪知學道人(ren)就未筑其，只(zhi)要神氣常常紐成一(yi)團，毫不(bu)(bu)(bu)分散，則鬼(gui)(gui)神無從追魂(hun)攝魄(po)，我命由我不(bu)(bu)(bu)由天(tian)(tian)也。吾(wu)不(bu)(bu)(bu)惜泄(xie)漏之(zhi)(zhi)咎，后之(zhi)(zhi)學者，茍不(bu)(bu)(bu)照此修持，則無以對我焉。

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