The Project Gutenberg EBook of Cai Gen Tan, by Zi Cheng Hong This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Cai Gen Tan Author: Zi Cheng Hong Release Date: December 27, 2007 [EBook #24050] Language: Chinese Character set encoding: UTF-8 *** 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。 End of the Project Gutenberg EBook of Cai Gen Tan, by Zi Cheng Hong *** END OF THIS PROJECT GUTENBERG EBOOK CAI GEN 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