﻿The Project Gutenberg EBook of Cai Gen Tan, by Zi Cheng Hong

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Title: Cai Gen Tan

Author: Zi Cheng Hong

Release Date: December 27, 2007 [EBook #24050]

Language: Chinese

*** START OF THIS PROJECT GUTENBERG EBOOK CAI GEN TAN ***

Produced by Kai Hong Fang

菜根譚

明 洪自誠 著

棲守道德者，寂寞一時；依附權勢者，淒涼萬古。故達人觀物外之物，思身後之身，寧受一時之寂寞，毋取萬古之淒涼。

涉世淺，點染亦淺；歷事深，機械亦深。故君子與其練達，不若樸魯；與其曲謹，不若疏狂。

君子之心事，天青日白，不可使人不知。君子之才華，玉韞珠藏，不可使人易知。

勢利紛華，不近者為潔，近之而不染者為尤潔；智巧機械，不知者為高，知之而不用者為尤高。

耳中常聞逆耳之言，心中常有拂心之事，纔是進德修行的砥石。若言言悅耳，事事快心，便把此生埋在鴆毒中矣。

怒雨疾風，禽鳥戚戚；光風霽日，草木欣欣。可見天地不可一日無和氣，人心不可一日無喜神。

醲肥辛甘非真味，真味只是淡；神奇卓異非至人，至人只是常。

天地寂然不動，而氣機無一息少停；日月晝夜奔馳，而貞明則萬古不易。故君子閒時要有喫緊的心思，忙處要有悠閒的趣味。

夜深人靜，獨坐觀心，始覺妄窮而真獨露，每於此中得大機趣；既覺真現而妄難逃，又於此中得大慚忸。

恩裏由來生害，故快意時，須早回頭；敗後或反成功，故拂心處，莫便放手。

藜口莧腸者，多冰玉清潔；袞衣玉食者，甘婢膝奴顏。蓋志以澹泊明，而節從肥甘喪也。

面前的田地要放得寬，使人無不平之歎；身後的惠澤要流得長，使人有不匱之思。

徑路窄處，留一步與人行；滋味濃的，減三分讓人嗜。此是涉世一極安樂法。

作人無甚高遠事業，擺脫得俗情，便入名流；為學無甚增益工夫，減除得物累，便超聖境。

交友須帶三分俠氣，做人要存一點素心。

寵利毋居人前，德業毋落人後；受享毋踰分外，修為毋減分中。

處世讓一步為高，退步即進步的張本；待人寬一分是福，利人實利己的根基。

蓋世功勞，當不得一個矜字；彌天罪過，當不得一個悔字。

完名美節，不宜獨任，分些與人，可以遠害全身；辱行污名，不宜全推，引些歸己，可以韜光養德。

事事留個有餘不盡的意思，便造物不能忌我，鬼神不能損我。若業必求滿，功必求盈者，不生內變，必召外憂。

家庭有個真佛，日用有種真道。人能誠心和氣，愉色婉言，使父母兄弟間，形骸兩釋，意氣交流，勝於調息觀心萬倍矣。

好動者，雲電風燈；嗜寂者，死灰槁木。須定雲止水中，有魚躍鳶飛氣象，纔是有道的心體。

攻人之惡，毋太嚴，要思其堪受；教人之善，毋過高，當使其可從。

糞蟲至穢，變為蟬而飲露於秋風；腐草無光，化為螢而耀採於夏月。固知潔常自污出，明每從晦生也。

矜高倨傲，無非客氣，降伏得客氣下，而後正氣伸；情欲意識，盡屬妄心，消殺得妄心盡，而後真心現。

飽後思味，則濃淡之境都消；色後思淫，則男女之見盡絕。故人常以事後之悔悟，破臨事之癡迷，則性定而動無不正。

居軒冕之中，不可無山林的氣味；處林泉之下，須要懷廊廟的經綸。

處世不必邀功，無過便是功；與人不求感德，無怨便是德。

憂勤是美德，太苦則無以適性怡情；澹泊是高風，太枯則無以濟人利物。

人至事窮勢蹙，宜原其初心；士當行滿功成，要觀其末路。

富貴家宜寬厚，而反忌刻，是富貴而貧賤其行矣，如何能享？聰明人宜斂藏，而反炫耀，是聰明而愚懵其病矣，如何不敗？

居卑而後知登高之為危，處晦而後知向明之太露；守靜而後知好動之過勞，養默而後知多言之為躁。

放得功名富貴之心下，便可脫凡；放得道德仁義之心下，纖可入聖。

利慾未盡害心，意見乃害心之蟊賊；聲色未必障道，聰明乃障道之藩屏。

人情反覆，世路崎嶇。行不去處，須知退一步之法；行得去處，務加讓三分之功。

待小人，不難於嚴，而難於不惡；待君子，不難於恭，而難於有禮。

寧守渾噩而黜聰明，留些正氣還天地；寧謝紛華而甘澹泊，遺個清名在乾坤。

降魔者，先降自心，心伏，則群邪退聽；馭橫者，先馭此氣，氣平，則外橫不侵。

教弟子，如養閨女，最要嚴出入，謹交遊。若一接近匪人，是清淨田中，下一不淨種子，便終身難植嘉禾矣。

慾路上事，毋樂其便而姑為染指，一染指便深入萬仞；理路上事，無憚其難而稍為退步，一退步便遠隔千山。

念頭濃者，自待厚，待人亦厚，處處皆濃；念頭淡者，自待薄，待人亦薄，處處皆淡。故君子居常嗜好，不可太濃豔，亦不宜太枯寂。

彼富我仁，彼爵我義，君子固不為君相所牢籠；人定勝天，志壹動氣，君子亦不受造物之陶鑄。

立身不高一步立，如塵裏振衣，泥中濯足，如何超達；處世不退一步處，如飛蛾投燭，羝羊觸藩，如何安樂。

學者要收拾精神，併歸一路。如修德而留意於事功名譽，必無實詣；讀書而寄興於吟詠風雅，定不深心。

人人有個大慈悲，維摩屠劊無二心也；處處有種真趣味，金屋茅簷非兩地也。只是慾蔽情封，當面錯過，便咫尺千里矣。

進德修道，要個木石的念頭，若一有欣羨，便趨慾境；濟世經邦，要段雲水的趣味，若一有貪著，便墮危機。

吉人無論作用安詳，即夢寐神魂，無非和氣；凶人無論行事狠戾，即聲音笑貌，渾是殺機。

肝受病，則目不能視；腎受病，則耳不能聽；病受於人所不見，必發於人所共見。故君子欲無得罪於昭昭，先無得罪於冥冥。

福莫福於少事，禍莫禍於多心。唯苦事者，方知少事之為福；唯平心者，始知多心之為禍。

處治世宜方，處亂世宜圓，處叔季之世，當方圓並用；待善人宜寬，待惡人宜嚴，待庸眾之人，當寬嚴互存。

我有功於人不可念，而過則不可不念；人有恩於我不可忘，而怨則不可不忘。

施恩者，內不見己，外不見人，則鬥粟可當萬鍾之惠；利物者，計己之施，責人之報，雖百鎰難成一文之功。

人之際遇，有齊有不齊，而能使己獨齊乎？己之情理，有順有不順，而能使人皆順乎？以此相觀對治，亦是一方便法門。

心地清淨，方可讀書學古。不然，見一善行，竊以濟私，聞一善言，假以覆短，是又藉寇兵而齎盜糧矣。

奢者富而不足，何如儉者貧而有餘；能者勞而府怨，何如拙者逸而全真。

讀書不見聖賢，為鉛槧傭；居官不愛子民，為衣冠盜；講學不尚躬行，為口頭禪；立業不思種德，為眼前花。

人心有一部真文章，都被殘編斷簡封錮了；有一部真鼓吹，都被妖姬豔舞湮沒了。學者須掃除外物，直覓本來，纔有個真受用。

苦心中，常得悅心之趣；得意時，須防失意之悲。

富貴名譽，自道德來者，如山林中花，自是舒餘繁衍；自功業來者，如盆檻中花，便有遷徙廢興；若以權力得者，如瓶鉢中花，其根不值，其萎可立而待矣。

春至時和，花尚舖一段好色，鳥且囀幾句好音。士君子幸值清時，復遇溫飽，不思立好言，行好事，雖是在世百年，恰似未生一日。

學者有段競業的心思，又要有段瀟灑的趣味。若一味斂束清苦，是有秋殺，無春生，何以發育萬物。

真廉無廉名，圖名者正所以為貪；大巧無巧術，用術者乃所以為拙。

欹器以滿覆，撲滿以空全。故君子寧居無不居有，寧處缺不處完。

名根未拔者，縱輕千乘甘一瓢，總墮塵情；客氣未融者，雖澤四海利萬世，終為賸技。

心體光明，暗室中有青天；念頭暗昧，白日下生厲鬼。

人知名位為樂，不知無名無位之樂為最真；人知飢寒為憂，那知不飢不寒之憂為更甚。

為惡而畏人知，惡中猶有善路；為善而急人知，善處即是惡根。

天之機緘不測。抑而伸，伸而抑，皆是播弄英雄，顛倒豪傑處。君子只是逆來順受，居安思危，天亦無所施其技倆矣。

燥性者火熾，遇物則焚；寡恩者冰清，逢物必殺；凝滯固執者，如死水腐木，生機已絕。俱難建功業而延福祇。

福不可邀，養喜神，以為召福之本而已；禍不可避，去殺機，以為遠禍之方而已。

十語九中，未必稱奇，一語不中，則愆尤駢集；十謀九成，未必歸功，一謀不成，則訾議叢興。君子所以寧默毋躁，寧拙毋巧。

天地之氣，暖則生，寒則殺。故性氣清冷者，受享亦涼薄。唯和氣熱心之人，其福亦厚，其澤亦長。

天理路上甚寬，稍游心，胸中便覺高明廣大；人欲路上甚窄，纔寄跡，眼前俱是荊棘泥塗。

一苦一樂相磨鍊，鍊極而成福者，其福始久；一疑一信相參勘，勘極而成知者，其知始真。

心不可不虛，虛則義理來居；心不可不實，實則物欲不入。

地之穢者多生物，水之清者常無魚。故君子當存含垢納污之量，不可持好潔獨行之操。

泛駕之馬可就馳驅，躍冶之金終歸型範。只一優游不振，便終身無個進步。白沙雲：「為人多病未足羞，一生無病是吾憂。」真確論也。

人只一會貪私，便銷剛為柔，塞智為昏，變恩為慘，染潔為污，壞了一生人品。故古人以不貪為寶，所以度越一世。

耳目聞見為外賊，情欲意識為內賊。只是主人翁惺惺不昧，獨坐中堂，賊便化為家人矣

圖未就之功，不如保已成之業；悔既往之失，不如防將來之非。

氣象要高曠，而不可疏狂；心思要縝密，而不可瑣屑；趣味要沖澹，而不可偏枯；操守要嚴明，而不可激烈。

風來疏竹，風過而竹不留聲；雁度寒潭，雁去而潭不留影。故君子事來而心始現，事去而心隨空。

清能有容，仁能善斷；明不傷察，直不過矯。是謂蜜餞不甜，海味不鹹，纔是懿德。

貧家淨掃地，貧女淨梳頭，景花雖不豔麗，氣度自是風雅。士君子一當窮愁寥落，奈何輒自廢弛哉。

閒中不放過，忙處有受用；靜中不落空，動處有受用；暗中不欺隱，明處有受用。

念頭起處，纔覺向慾路上去，便輓從理路上來。一起便覺，一覺便轉，此是轉禍為福，起死回生的關頭，切莫輕易放過。

靜中念慮澄澈，見心之真體；閒中氣象從容，識心之真機；淡中意趣沖夷，得心之真味。觀心證道，無如此三者。

靜中靜非真靜，動處靜得來，纔是性天之真境；樂纔樂非真樂，苦中樂得來，纔見心體之真機。

捨己毋處其疑，處其疑，即所舍之志多愧矣；施人無責其報，責其報，並所施之心俱非矣。

天薄我以福，吾厚吾德以迓之；天勞我以形，吾逸吾心以補之；天阨我以遇，吾亨吾道以通之。天且奈我何哉。

貞士無心徼福，天即就無心處牖其衷；憸人著意避禍，天即就著意中奪其魄。可見天之機權最神，人之智巧何益。

聲妓晚歲從良，一世之煙花無礙；貞婦白頭失守，半生之消苦俱非。語雲：「看人只看後半截。」真名言也。

平民肯種德施惠，便是無位的公相；士夫徒貪權市寵，竟成有爵的乞人。

問祖宗之德澤，吾身所享者是，當念其積累之難；問子孫之福祉，吾身所貽者是，要思其傾覆之易。

君子而詐善，無異小人之肆惡；君子而改節，不及小人之自新。

家人有過，不宜暴怒，不宜輕棄。此事難言，借他事隱諷之；今日不悟，俟來日再警之。如春風解凍，如和氣消冰，纔是家庭的型範。

此心常看得圓滿，天下自無缺憾之世界；此心常放得寬平，天下自無險側之人情。

澹泊之士，必為濃豔者所疑；檢飾之人，多為放肆者所忌。君子處此，固不可少變其操履，亦不可露其鋒芒。

居逆境中，周身皆鍼砭藥石，砥節勵行而不覺；處順境內，滿前盡兵刃戈矛，銷膏糜骨而不知。

生長富貴叢中的，嗜慾如猛火，權勢如烈燄。若不帶些清冷氣味，其火燄若不焚人，必將自爍矣。

人心一真，便霜可飛，城可摧，金石可貫。若偽妄之人，行骸徒具，真己已亡，對人則面目可憎，獨居則形影自媿。

文章做到極處，無有他奇，只是恰好；人品做到極處，無有他異，只是本然。

以幻跡言，無論功名富貴，即肢體亦屬委形；以真境言，無論父母兄弟，即萬物皆吾一體。人能看得破，認得真，纔可以任天下之負擔，亦可脫世間之韁鎖。

爽口之味，皆爛腸腐骨之藥，五分便無殃；快心之事，悉敗身喪德之媒，五分便無悔。

不責人小過，不發人陰私，不念人舊惡。三者可以養德，亦可以遠害。

士君子持身不可輕，輕則物能撓我，而無悠閑鎮定之趣；用意不可重，重則我為物泥，而無瀟灑活潑之機。

天地有萬古，此身不再得；人生只百年，此日最易過。幸生其間者，不可不知有生之樂，亦不可不懷虛生之憂。

怨因德彰，故使人德我，不若德怨之兩忘；仇因恩立，故使人知恩，不若恩仇之俱泯。

老來疾病，都是壯時招的；衰後罪孽，都是盛時作的。故持盈履滿，君子尤兢兢焉。

市私恩，不如扶公議；結新知，不如敦舊好；立榮名，不如種隱德；尚奇節，不如謹庸行。

公道正論，不可犯手，一犯，則貽羞萬世；權門私竇，不可著腳，一著，則點汗終身。

曲意而使人喜，不若直躬而使人忌；無善而致人譽，不若無惡而致人毀。

處父兄骨肉之變，宜從容，不宜激烈；遇朋友交遊之失，宜剴切，不宜優游。

小處不滲漏，暗處不欺隱，末路不怠荒，纔是個真正英雄。

千金難結一時之歡，一飯竟致終身之感。蓋愛重反為仇，薄極反成喜也。

藏巧於拙，用晦而明，寓清之濁，以屈為伸，真涉世之一壺，藏身之三窟也。

衰颯的景象，就在盛滿中；發生的機緘，即在零落內。故君子居安，宜操一心以慮患；處變，當堅百忍以圖成。

驚奇喜異者，無遠大之識；苦節獨行者，非恆久之操。

當怒火慾水正騰沸處，明明知得，又明明犯著。知的是誰，犯的又是誰，此處能猛然轉念，邪魔便為真君矣。

毋偏信而為姦所欺，毋自任而為氣所使。毋以己之長而形人之短，毋因己之拙而忌人之能。

人之短處，要曲為彌縫，如暴而揚之，是以短攻短；人有頑的，要善為化誨，如忿而疾之，是以頑濟頑。

遇沈沈不語之士，且莫輸心；見悻悻自好之人，尤須防口。

念頭昏散處，要知提醒；念頭喫緊時，要知放下。不然恐去昏昏之病，又來憧憧之擾矣。

霽日青天，倏變為迅雷震電；疾風怒雨，倏轉為朗月晴空。氣機何嘗有一毫凝滯，太虛何嘗有一毫障塞，人之心體，亦當如是。

勝私制慾之功，有曰識不早，力不易者，有曰識得破，忍不過者。蓋識是一顆照魔的明珠，力是一把斬魔的慧劍，兩不可少也。

覺人之詐，不形於言；受人之侮，不動於色。此中有無窮意味，亦有無窮受用。

橫逆困窮是煅煉豪傑的一副鑪錘，能受其煅煉，則身心交益，不受其煅煉，則身心交損。

吾身一小天地也，使喜怒不愆，好惡有則，便是燮理的工夫；天地一大父母也，使民無怨咨，物無氛疹，亦是敦睦的氣象。

害人之心不可有，防人之心不可無，此戒疏於慮也；寧受人之欺，毋逆人之詐，此儆傷於察也；二語並存，精明而渾厚矣。

毋因群疑而阻獨見，毋任己意而廢人言，毋私小惠而傷大體，毋借公論以快私情。

善人未能急親，不宜預揚，恐來讒譖之姦；惡人未能輕去，不宜先發，恐遭媒孽之禍。

青天白日的節義，自暗室屋漏中培來；旋乾轉坤的經綸，自臨深履薄處繅出。

父慈子孝，兄友弟恭，縱做到極處，俱是合當如此，著不得一毫感激的念頭。如施者任德，受者懷恩，便是路人，便成市道矣。

有妍必有醜為之對，我不誇妍，誰能醜我；有潔必有污為之仇，我不好潔，誰能污我。

炎涼之態，富貴更甚於貧賤；妒忌之心，骨肉尤狠於外人。此處若不當以冷腸，御以平氣，鮮不日坐煩惱障中矣。

功過不容少混，混則人懷惰墮之心；恩仇不可太明，明則人起攜貳之志。

爵位不宜太盛，太盛則危；能事不宜盡畢，盡畢則衰；行誼不宜過高，過高則謗興而毀來。

惡忌陰，善忌陽，故惡之顯者禍淺，而隱者禍深；善之顯者功小，而隱者功大。

德者才之主，才者德之奴。有才無德，如家無主而奴用事矣，幾何不魍魎猖狂。

鋤姦杜倖，要放他一條去路。若使之一無所容，譬如塞鼠穴者，一切去路都塞盡，則一切好物俱咬破矣。

當與人同過，不當與人同功，同功則相忌；可與人共患難，不可與人共安樂，安樂則相仇。

士君子，貧不能濟物者，遇人癡迷處，出一言提醒之；遇人急難處，出一言解救之，亦是無量功德。

飢則附，飽則颺；燠則趨，寒則棄，人情通患也。

君子宜淨拭冷眼，慎毋輕動剛腸。

德隨量進，量由識長。故欲厚其德，不可不弘其量；欲弘其量，不可不大其識。

一鐙熒然，萬籟無聲，此吾人初入宴寂時也；曉夢初醒，群動未起，此吾人初出混沌處也。乘此而一念迴光，炯然返照，始知耳目口鼻皆桎梏，而情慾嗜好悉機械矣。

反己者，觸事皆成藥石；尤人者，動念即是戈矛。一以闢眾善之路，一以導諸惡之源，相去霄壤矣。

事業文章隨身銷毀，而精神萬古如新；功名富貴逐世轉移，而氣節千載一日。君子信不當以彼易此也。

魚網之設，鴻則罹其中；螳螂之貪，雀又乘其後。機裏藏機，變外生變，智巧何足恃哉。

作人無點真懇念頭，便成個花子，事事皆虛；涉世無段圓活機趣，便是個木人，處處有礙。

水不波則自定，鑑不翳則自明，故心無可清，去其混之者，而清自現；樂不必尋，去其苦之者，而樂自存。

有一念犯鬼神之禁，一言而傷天地之和，一事而釀子孫之禍者，最宜切戒。

事有急之不白者，寬之或自明，毋躁急以速其忿；人有操之不從者，縱之或自化，毋操切以益其頑。

節義傲青雲，文章高白雪，若不以性情陶鎔之，終為血氣之私，技能之末。

謝事當謝於正盛之時，居身宜居於獨後之地。

謹德須謹於至微之事，施恩務施於不報之人。

交市人，不如友山翁；謁朱門，不如親白屋；聽街談巷語，不如聞牧唱樵歌；談今人失

德過差，不如述古人嘉言懿行。

德者事業之基，未有基不固而棟宇堅久者。

心者後嗣之本，未有本不立而枝葉茂榮者。

前人雲：「拋卻自家無盡藏，沿門持鉢效貧兒。」又雲：「暴富貧兒休說夢，誰家竈裏火無煙？」一箴自昧所有，一箴自誇所有，可為學人切戒。

道是一重公眾物事，當隨人而接引。學是一個尋常家飯，當隨事而講求。

信人者，人未必盡誠，己則獨誠矣；疑人者，人未必皆詐，己則先詐矣。

念頭寬厚的，如春風煦育，萬物遭之而生；念頭忌刻的，如朔雪陰凝，萬物遭之而死。

為善不見其益，如草裏東瓜，自應暗長；為惡不見其損，如庭前春雪，勢必潛消。

遇故舊之交，意氣要愈新；處隱微之地，心跡宜愈顯；待衰朽的輩，恩禮當愈隆。

勤者敏於德義，而世人借勤以濟其貧；儉者淡於貨利，而世人假儉以飾其吝。君子持身之符，反為小人營私之具矣。惜哉。

憑意興作為者，隨作則隨止，豈是不退之車輪；從情識解悟者，有悟則有迷，終非常明之燈燭。

人之過誤宜恕，而在己則不可恕；己之困辱宜忍，而在人則不可忍。

能脫俗便是奇，作意尚奇者，不為奇而為異；不合污便是清，矯情求清者，不為清而為激。

恩宜自淡而濃，先濃後淡者，人忘其惠；威宜自嚴而寬，先寬後嚴者，人怨其酷。

心虛則性現，不息心而求見性，如撥波覓月；意淨則心清，不了意而求明心，如索鏡增塵。

我貴而人奉之，奉此峨冠大帶也；我賤而人侮之，侮此布衣草履也。然則原非奉我，我胡為喜？原非侮我，我胡為怒？

「為鼠常留飯，憐蛾不點燈」，古人此等念頭，今人學之，便是一點生生之機。無此，便所謂土木形骸而已。

心體便是天體，一念之喜，景星慶雲；一念之怒，震雷暴雨；一念之慈，和風甘露；一念之嚴，烈日秋霜；何者所感，只要隨起隨滅，廓然無礙，便與太虛同體。

無事時，心易昏昧，宜寂寂而照以惺惺；有事時，心易奔逸，宜惺惺以而主以寂寂。

議事者，身在事外，宜悉利害之情；任事者，身居事中，當絕利害之慮。

士君子處權門要路，操履要嚴明，心氣要和易，毋詭隨而陷腥羶之黨，亦毋矯激而忘蜂蠆之危。

標節義者，必以節義受謗；榜道學者，常因道學招尤；故君子不近惡事，亦不立善名，只要和氣渾然，纔是居身之寶。

遇欺詐的人，以誠心感動之；遇暴戾的人，以和氣薰蒸之；遇傾邪私曲的人，以名義氣節激礪之；天下之人，無不入我陶冶中矣。

一念慈祥，可以醞釀兩間和氣；寸心潔白，可以昭垂百代清芬。

陰謀怪習，異行奇能，俱是涉世的禍胎。殺身的利器，只一個庸德庸行，便可以完混沌而召和平。

語雲：「登山耐側路，踏雪耐危橋。」一耐字極有意味。如傾險之人情，坎坷之世道，若不得一耐字撐持過去，幾何不墮入榛莽坑塹哉。

誇逞功業，炫耀文章，皆是靠外物做人。不知心體瑩然，本來不失，即無寸功隻字，亦自有堂堂正正做人處。

忙裏要偷閑，須先向閑時討個把柄；鬧中要取靜，須先從靜裏立個根基；不然，未有不因境而遷，隨時而靡者。

不昧己心，不盡人情，不竭物力；三者可以為天地立心，為生民立命，為子孫造福。

居官有二語，曰：「惟公則生明，惟廉則生威。」居家有二語，曰：「惟恕則情平，惟儉則用足。」

處富貴之地，要知貧賤的痛癢；當少壯之時，須念衰老的辛酸。

持身不可太皎潔，一切污辱垢穢，要茹納些；與人不可太分明，一切善惡賢愚，要包容得。

休與小人仇讎，小人自有對頭；休向君子諂媚，君子原無私惠。

縱欲之病可醫，而執理之病難醫；事物之障可除，而義理之障難除。

磨礪當如百煉之金，急就者，必非邃養；施為宜似千鈞之弩，輕發者，決無宏功。

寧為小人所忌毀，毋為小人所媚悅；寧為君子所責備，毋為君子所包容。

好利者，軼出於道義之外，其害顯而淺；好名者，竄入於道義之中，其害隱而深。

受人之恩，雖深不報，怨則淺亦報之；聞人之惡，雖隱不疑，善則顯亦疑之。此刻之極，薄之尤也，宜切戒之。

讒夫毀士，如寸雲蔽日，不久自明；媚子阿人，似隙風侵肌，無疾亦損。

山之高峻處無木，而谿谷迴環則草木叢生；水之湍急處無魚，而淵潭停蓄則魚鼈聚集。

此高絕之行，褊急之衷，君子重有戒焉。

建功立業者，多圓融之士；僨事失機者，必執拗之人。

處世不必與俗同，亦不宜與俗異；作事不必令人喜，亦不可令人憎。

日既暮而猶煙霞絢爛，歲將晚而更橙橘芳馨。故末路晚年，君子更宜精神百倍。

鷹立如睡，虎行似病，正是他攫鳥噬人法術。故君子要聰明不露，才華不逞，纔有任重道遠的力量。

儉，美德也，過儉則為慳吝，為鄙嗇，反傷雅道；讓，懿行也，過讓則為足恭，為曲謹，多出機心。

毋憂拂意，毋喜快心，毋恃久安，毋憚初難。

宴飲之樂多，不是個好人家；聲華之習勝，不是個好士子；名位之念重，不是個好臣工。

世人以心愜處為樂，卻被樂心引入苦處；達士以心拂處為樂，終由苦心換得樂來。

居盈滿者，如水之將溢未溢，切忌再加一滴；處危急者，如木之將折未折，切忌再加一搦。

冷眼觀人，冷耳聽語，冷情當感，冷心思理。

仁人心地寬舒，便福厚而慶長，事事成個寬舒氣象；鄙夫念頭迫促，便福薄而澤短，事事得個迫促規模。

聞惡不可就惡，恐為讒夫洩怒；聞善不可急親，恐引姦人進身。

性躁心粗者，一事無成；心和氣平者，百福自集。

用人不宜刻，刻則思效者去；交友不宜濫，濫則貢諛者來。

風斜雨急處，要立得腳定；花濃柳豔處，要著得眼高；路危徑險處，要回得頭早。

節義之人濟以和衷，纔不啟忿爭之路；功名之士承以謙德，方不開嫉妒之門。

士大夫居官，不可竿牘無節，要使人難見，以杜倖端；居鄉不可崖岸太高，要使人易見，以敦舊好。

大人不可不畏，畏大人則無放逸之心；小民亦不可不畏，畏小民則無豪橫之習。

事稍拂逆，便思不如我的人，則尤怨自消；心稍怠荒，便思勝似我的人，則精神自奮。

不可乘喜而輕諾，不可因醉而生嗔，不可乘快而多事，不可因倦而鮮終。

善讀書者，要讀到手舞足蹈處，方不落筌蹄；善觀物者，要觀到心融神洽時，方不泥跡象。

天賢一人，以誨眾人之愚，而世反逞其所長，以形人之短；天富一人，以濟眾人之困，而世反挾其所有，以凌人之貧。真天之戮民哉。

至人何思何慮，愚人不識不知，可與論學亦可與建功。唯中材的人，多一番思慮知識，便多一番臆度猜疑，事事難與下手。

口乃心之門，守口不密，洩盡真機；意乃心之足，防意不嚴，走盡邪蹊。

責人者，原無過於有過之中，則情平；責己者，求有過於無過之內，則德進。

赤子者，大人之胚胎；秀才者，宰相之基礎。此時若火力不到，陶鑄不純，他日涉世立朝，終難成個令器。

君子處患難而不憂，當宴遊而益加惕慮；遇權豪而不懼，對惸獨而反若驚心。

桃李雖豔，何如松蒼柏翠之堅貞；梨杏雖甘，何如橘綠橙黃之馨冽。信乎，濃夭不及淡久，早秀不如晚成也。

風恬浪靜中，見人生之真境；味淡聲希處，識心體之本然。

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