圍爐夜話
Date: 2008-05-11T00:00:00+00:00
Keywords: Aphorisms and apothegms; Conduct of life -- Early works to 1900; Quotations; Chinese

The Project Gutenberg eBook of 圍爐夜話

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Title: 圍爐夜話

Author: Yongbin Wang

Release date: May 11, 2008 [eBook #25421]

Language: Chinese

Credits: Produced by Li Wen Lai

*** START OF THE PROJECT GUTENBERG EBOOK 圍爐夜話 ***

Produced by Li Wen Lai

圍爐夜話 王永彬

寒夜圍爐，田家婦子之樂也。顧篝燈坐對，或默默然無一言，或嘻嘻然言非所宜言
，皆無所謂樂，不將虛此良夜乎？余識字農人也。歲晚務閒，家人聚處，相與燒○
○。煨山芋，心有所得，輒述諸口，命兒輩繕寫存之，題曰圍爐夜話。但其中皆隨得隨錄，語無倫次且意淺辭蕪，多非信心之論，特以課家人消永夜耳，不足為外人道也。倘蒙有道君子惠而正之，則幸甚。

咸豐甲寅二月既望 王永彬書於橋西館之一經堂

博學篤誌，切問近思，此八字，是收放心的工夫。
神閒氣靜，智深勇沉，此八字，是幹大事的本領。

薄族者，必無好兒孫。薄師者，必無佳子弟。吾所見亦多矣。
恃力者，忽逢真敵手。恃勢者，忽逢大對頭。人所料不及也。

飽暖人所共羨，然使享一生飽暖，而氣昏誌惰，豈足有為饑寒人所不甘。
然必帶幾分饑寒，則神緊骨堅，乃能任事。

賓入幕中，皆瀝膽披肝之士。客登座上，無焦頭爛額之人。

不必於世事件件皆能，惟求與古人心心相印。

不能縮頭者，且休縮頭。可以放手者，便須放手。

不鏡於水而鏡於人，則吉凶可監也。
不蹶於山而蹶於垤，則細微宜防也。

不忮不求，可想見光明境界。勿忘勿助，是形容涵養工夫。

不與人爭得失，惟求己有知能。

卜筮以龜筮為重，故必龜從筮從，乃可言吉。若二者，有一不從，或二者俱不從，則宜其有凶無吉矣。乃洪範稽疑之篇，則於龜從筮逆者，仍曰作內吉。於龜筮共違於人者，仍曰用靜吉，是知吉凶在人，聖人之垂戒深矣。人誠能作內而不作外，用靜而不用作，循分守常，斯亦安往而不吉哉。

把自己太看高了，便不能長進。把自己太看低了，便不能振興。
貧賤非辱，貧賤而諂求於人者為辱。
富貴非榮，富貴而利濟於世者為榮。

貧無可奈，惟求儉。拙亦何妨，只要勤。

潑婦之啼哭怒罵，伎倆耍亦無多，靜而鎮之，則自止矣。
讒人之簸弄挑唆，情形雖若甚迫，淡而置之，則自消矣。

莫大之禍，起於須臾之不忍，不可不謹。

每見待子弟，嚴厲者，易至成德，姑息者，多有敗行，則父兄之教育所系也。
又見有子弟，聰穎者，忽入下流，庸愚者，轉為上達，則父兄之培植所關也。

每見勤苦之人，絕無癆疾。顯達之士多出寒門。此亦盈虛消長之機，自然之理也。

謾夸富貴顯榮，功德文章，要可傳諸後世。
任教聲名暄赫，人品心術，不能瞞過吏官。

門戶之衰，總由於子孫之驕惰。風俗之壞，多起於富貴之淫奢。

名利之不宜得者竟得之，福終為禍。
困窮之最難耐者能耐之，苦定回甘。

明犯國法，罪累豈能幸逃？白得人財，賠償還要加倍。

父兄有善行，子弟學之或無不肖。
父兄有惡行，子弟學之則無不肖。
可知父兄教子弟，必證其身以率之，無庸徒事言詞也。
君子無過行，小人嫉之亦不能容。
可知君子處小人，必平其氣以待之，不可稍形激切也。

富不肯讀書，貴不肯積德，錯過可惜也。
少不肯事長，愚不肯親賢，不祥莫大焉。

富貴易生禍端，必忠厚謙恭，才無大患。
衣祿原有定數，必節儉簡省，乃可久延。

富家慣習驕奢，最難教子。寒士欲謀生活，還是讀書。

發達雖命定，亦由肯做工夫。福壽雖天生，還是多行陰騭。

伐字從戈，矜字從矛，自伐自矜者，可為大戒。
仁字從人，義字從我，講仁講義者，不必遠求。

凡遇事物突來，必熟思審處，恐貽後悔。
不幸家庭釁起，須忍讓曲全，勿失舊歡。

凡事謹守規模，必不大錯。一生但足衣食，便稱小康。

凡事勿徒委於人，必身體力行，方能有濟。
凡事不可執於己，必廣思集益，乃罔後艱。

凡人世險奇之事，決不可為。
或為之而幸獲其利，特偶然耳，不可視為常然也。
可以為常者，必其平淡無奇，如耕田讀書之類是也。

風俗日趨於奢淫，靡所底止，安得有敦古樸之君子，力挽江河。
人心日喪其廉恥，漸至消亡，安得有講名節之大人，光爭日月。

大丈夫處事，論是非不論禍福。士君子立言，貴平正尤貴精詳。

打算精明，自謂得計，然敗祖父之家聲者，必此人也。
樸實渾厚，初無甚奇，然培子孫之元氣者，必此人也。

德澤太薄，家有好事，未必是好事。得意者，何可自矜？
天道最公，人能苦心，斷不負苦心。為善者，須當自信。

德足以感人，而以有德當大權，其感尤速。
財足以累己，而以有財處亂世，其累尤深。

淡中交耐久。靜裡壽延長。

但患我不肯濟人，休患我不能濟人。
須使人不忍欺我，勿使人不敢欺我。

但責己不責人，此遠怨之道也。但信己不信人，此取敗之由也。

但作裡中不可少之人，便為於世有濟。
必使身後有可傳之事，方為此生不虛。

待人宜寬，惟待子孫不可寬。行禮宜厚，惟行嫁娶不必厚。

敵加於己，不得已而應之，謂之應兵，兵應者勝。
利人土地，謂之貪兵，兵貪者敗。此魏相論兵語也。
然豈獨用兵為然哉？凡人事之成敗，皆當作如是觀。

地無餘利，人無餘力，是種田兩句要言。
心不外馳，氣不外浮，是讀書兩句真訣。

道本足於身，切實求來，則常若不足矣。
境難足於心，盡行放下，則未有不足矣。

讀書不下苦功，妄想顯榮，豈有此理？
為人全無好處，欲邀福慶，從何得來？

讀論語公子荊一章，富者可以為法。
讀論語齊景公一章，貧者可以自興。
讀書無論資性高低，但能勤學好問，
凡事思一個所以然，自有義理貫通之日。
立身不嫌家世貧賤，但能忠厚老成，
所行無一毫苟且處，便為鄉黨仰望之人。

東坡誌林有雲﹕
人生耐貧賤易，耐富貴難；安勤苦易，安閒散難；
忍疼易，忍癢難；能耐富貴、安閒散、忍癢者，必有道之士也。
余謂如此精爽之論，足以發人深省，
正可於朋友聚會時，述之以助清談。

多記先正格言，胸中方有主宰。閒看他人行事，眼前即是規箴。

敦厚之人，始可托大事，故安劉氏者，必絳侯也。
謹慎之人，方能成大功，故興漢室者，必武侯也。

天地生人，都有一個良心。苟喪此良心，則人去禽獸不遠矣。
聖賢教人，總是一條正路。若舍此正路，則常行荊棘之中矣。

天地無窮期，光陰則有窮期。去一日，便少一日。
富貴有定數，學問則無定數。求一分，便得一分。

天雖好生，亦難救求死之人。人能造福，即可邀悔禍之天。

天下無憨人，豈可妄行欺詐？世上皆苦人，何能獨享安閒？

天有風雨，人以宮室蔽之；地有山川，人以舟車通之。
是人能補天地之闕也，而可無為乎？
人有性理，天以五常賦之；人有形質，地以六谷養之。
是天地且厚人之生也，而可自薄乎？

圖功未晚，亡羊尚可補牢。虛慕無成，羨魚何如結網。

桃實之肉暴於外，不自吝惜，人得取而食之。
食之而種其核，猶饒生氣焉。此可見積善者有餘慶也。
栗實之肉秘於內，深自防護，人乃破而食之。
食之而棄其殼，絕無生理矣。此可知多藏者必厚亡也。

念祖考創家基，不知風霜沭雨，
受多少苦辛，才能足食足衣，以貽後世。
為子孫計長久，除卻讀書耕田，
恐別無生活，總期克勤克儉，毋負先人。

能結交直道朋友，其人必有令名。
肯親近耆德老成，其家必多善事。

蓮朝開而暮合，至不能合，則將落矣。
富貴而無收斂意者，尚其鑒之。
草春榮而冬枯，至於極枯，則又生矣。
困窮而有振興誌者，亦如是也。

浪子回頭，仍不慚為君子。貴人失足，便貽笑於庸人。

魯如曾子，於道獨得其傳，可知資性不足限人也。
貧如顏子，其樂不因以改，可知境遇不足困人也。

論事須真識見。做人要好聲名。

觀規模之大小，可以知事業之高卑。
察德澤之淺深，可以知門祚之久暫。

觀周公之不驕不吝，有才何可自矜？
觀顏子之若無若虛，為學豈容自足？

觀朱霞悟其明麗，觀白雲悟其卷舒，
觀山岳悟其靈奇，觀河海悟其浩瀚，則俯仰間皆文章也。
對綠竹得其虛心，對黃華得其晚節，
對松柏得其本性，對芝蘭得其幽芳，則游覽處皆師友也。

耕讀固是良謀，必工課無荒，乃能成其業。
仕宦雖稱顯貴，若官箴有玷，亦未見其榮。

耕所以養生，讀所以明道，此耕讀之本原也，
而後世乃假以謀富貴矣。
衣取其蔽體，食取其充饑，此衣食之實用也，
而時人乃藉以逞豪奢矣。

古今有為之士，皆不輕為之士。鄉黨好事之人，必非曉事之人。

古之克孝者多矣，獨稱虞舜為大孝，蓋能為其難也。
古之有才者眾矣，獨稱周公為美才，蓋能本於德也。

古人比父子為橋梓，比兄弟為花萼，比朋友為芝蘭。
敦倫者，當即物窮理也。
今人稱諸生曰秀才，稱貢生曰明經，稱舉人曰孝廉。
為士者，當顧名思義也。

郭林宗為人倫之鑒，多在細微處留心。
王彥方化鄉裡之風，是從德義中立腳。

甘受人欺，定非懦弱。自謂予智，終是糊涂。

孔子何以惡鄉願，只為他似忠似廉，無非假面孔。
孔子何以棄鄙夫，只因他患得患失，盡是俗心腸。

看書須放開眼孔。做人要立定腳根。

陶侃運甓官齋，其精勤可企而及也。
謝安圍　別墅，其鎮定非學而能也。

肯救人坑坎中，便是活菩薩。能脫身牢籠外，便是大英雄。

和平處事，勿矯俗以為高。正直居心，勿機關以為智。

和氣迎人，平情應物。抗心希古，藏器待時。

和為祥氣，驕為衰氣，相人者，不難以一望而知。
善是吉星，惡是凶星，推命者，豈必因五行而定。

何謂享福之人？能讀書者便是。何謂創家之人？能教子者便是。

何者為益友？凡事肯規我之過者是也。
何者為小人？凡事必徇己之私者是也。

濟世雖乏貲財，而存心方便，即稱長者。
生資雖少智慧，而慮事精詳，即是能人。

積善之家必有餘慶，積不善之家必有餘殃，
可知積善以遺子孫，其謀甚遠也。
賢而多財則損其誌，愚蠢而多財則益其過，
可知積財以遺子孫，其害無窮也。

見小利，不能立大功。存私心，不能謀公事。

見人行善，多方贊成。見人過舉，多方提醒，
此長者待人之道也。
聞人譽言，加意奮勉，聞人謗語，加意警惕，
此君子修己之功也。

敬他人，即是敬自己。靠自己，勝於靠他人。
家之富厚者，積田產以遺子孫，子孫未必能保。
不如廣積陰功，使天眷其德，或可少延。
家之貧窮者，謀奔走以給衣食，衣食未必能充。
何若自謀本業，知民生在勤，定當有濟。

家之長幼，皆倚賴於我，我亦嘗體其情否也。
士之衣食，皆取資於人，人亦曾受其益否也。

家縱貧寒，也須留讀書種子。人雖富貴，不可忘力穡艱辛。

交朋友增體面，不如交朋友益身心。
教子弟求顯榮，不如教子弟立品行。

教弟子於幼時，便應有正大光明氣象。
檢身心於平日，不可無憂勤惕厲工夫。

教小兒宜嚴，嚴氣足以平躁氣。待小人宜敬，敬心可以化邪心。

儉可養廉，覺茅舍竹籬，自饒清趣。
靜能生悟，即鳥啼花落，都是化機。

進食需箸，而箸亦只隨其操縱所使，於此可悟用人之方。
作書需筆，而筆不能必其字畫之工，於此可悟求己之理。

講大經綸，只是落落實實。有真學問，決不怪怪奇奇。

謹守父兄教條，沉實謙恭，便是醇潛子弟。
不改祖宗成法，忠厚勤儉，定為悠久人家。

居易俟命，見危授命。言命者，總不外順受其正。
木訥近仁，巧令鮮仁。求仁者，即可知從入之方。

君子存心但憑忠信，而婦孺皆敬之如神，所以君子落得為君子。
小人處世盡設機關，而鄉黨皆避之若鬼，所以小人枉做了小人。

君子以名教為樂，豈如稽阮之逾閒。
聖人以悲憫為心，不取沮溺之忘世。

齊家先修身，言行不可不慎。讀書在明理，識見不可不高。

氣性不和平，則文章事功，俱無足取。
語言多矯飾，則人品心術，盡屬可疑。

氣性乖張，多是夭亡之子。語言深刻，終為福薄之人。

求備之心，可用之以修身，不可用之以接物。
知足之心，可用之以處境，不可用之以讀書。

求個良心管我。留些餘地處人。

錢能福人，亦能禍人，有錢者不可不知。
藥能生人，亦能殺人，用藥者不可不慎。

權勢之徒，雖至親亦作威福，豈知煙雲過眼，已立見其消亡。
奸邪之輩，即平地亦起風波，豈知神鬼有靈，不肯聽其顛倒。

清貧，乃讀書人順境。節儉，即種田人豐年。

習讀書之業，便當知讀書之樂。存為善之心，不必邀為善之名。

孝子忠臣，是天地正氣所鍾，鬼神亦為之呵護。
聖經賢傳，乃古今命脈所系，人物悉賴以裁成。

行善濟人，人遂得以安全，即在我亦為快意。
逞奸謀事，事難必其穩便，可惜他徒自壞心。
性情執拗之人，不可與謀事也。機趣流通之士，始可與言文也。

小心謹慎者，必善其後，惕則無咎也。
高自位置者，難保其終，亢則有悔也。

心靜則明，水止乃能照物。品超斯遠，雲飛而不礙空。

心能辨是非，處事方能決斷。人不忘廉恥，立身自不卑污。

兄弟相師友，天倫之樂莫大焉。閨門若朝廷，家法之嚴可知也。

知道自家是何等身分，則不敢虛驕矣。
想到他日是那樣下場，則可以發憤矣。

知過能改，便是聖人之徒。惡惡太嚴，終為君子之病。

能知往日所行之非，則學日進矣。
見世人之可取者多，則德日進矣。

誌不可不高，誌不高，則同流合污，無足有為矣。
心不可太大，心太大，則舍近圖遠，難期有成矣。

治術本乎儒術者，念念皆仁厚也。
今人不及古人者，事事皆虛浮也。

忠實而無才，尚可立功，心誌專壹也。
忠實而無識，必至僨事，意見多偏也。

忠有愚忠，孝有愚孝，可知忠孝二字不是伶俐人做得來。
仁有假仁，義有假義，可知仁義二途不無奸險人藏其內。

種田人，改習廛市生涯，定為敗路。
讀書人，甘與衙門詞訟，便入下流。
正己，為率人之本。守成，念創業之艱。

正而過則迂，直而過則拙，故迂拙之人，猶不失為正直。
高或入於虛，華或入於浮，而虛浮之士，究難指為高華。

粗糲能甘，必是有為之士。紛華不染，方稱杰出之人。

處境太求好，必有不好事出來。學藝怕刻苦，還有受苦時在後。

處世以忠厚人為法。傳家得勤儉意便佳。

處事要代人作想。讀書須切己用功。

處事要寬平，而不可有松散之弊。
持身貴嚴厲，而不可有激切之形。

處事有何定憑，但求此心過得去。
立業無論大小，總要此身做得來。

愁煩中具瀟灑襟懷，滿抱皆春風和氣。
昧暗處見光明世界，此心即白日青天。

川學海而至海，故謀道者，不可有止心。
莠非苗而似苗，故窮理者，不可無真見。

常人突遭禍患，可決其再興，心動於警惕也。
大家漸及消亡，難期其複振，勢成於因循也。

常存仁孝心，則天下凡不可為者，皆不忍為，
所以孝居百行之先。
一起邪淫念，則生平極不欲為者，皆不難為，
所以淫是萬惡之首。

常思某人境界不及我，某人命運不及我，則可以自足矣。
常思某人德業勝於我，某人學問勝於我，則可以自慚矣。

成大事功，全仗著赤心斗膽。有真氣節，才算得鐵面銅頭。

成就人才，即是栽培子弟。暴殄天物，自應折磨兒孫。

程子教人以靜，朱子教人以敬。靜者，心不妄動之謂也。
敬者，心常惺惺之謂也。又況靜能延壽，敬則日強。
為學之功在是，養生之道亦在是。靜敬之益人大矣哉，學者可不務乎？

世風之狡詐多端，到底忠厚人顛撲不破。
末俗以繁華相向，終覺冷淡處趣味彌長。

世之言樂者，但曰讀書樂、田家樂。可知務本業者，其境常安。
古之言憂者，必曰天下憂、廊廟憂。可知當大任者，其心良苦。

士必以詩書為性命。人須從孝悌立根基。

士既知學，還恐學而無恆。人不患貪，只要貧而有誌。

事但觀其已然，便可知其未然。人必盡其當然，乃可聽其自然。

事當難處之時，只讓退一步，便容易處矣。
功到將成之候，若放松一著，便不能成矣。

勢利人裝腔做調，都只在體面上鋪張，可知其百為皆假。
虛浮人指東畫西，全不向身心內打算，定卜其一事無成。

十分不耐煩，乃為人大病。一昧學吃虧，是處事良方。

數雖有定，而君子但求其理，理既得，數亦難違。
變固宜防，而君子但守其常，常無失，變亦能御。
奢侈足以敗家，慳吝亦足以敗家。
奢侈之敗家，猶出常情，而慳吝之敗家，必遭奇禍。
庸愚足以覆事，精明亦足以覆事。
庸愚之覆事，猶為小咎，而精明之覆事，必見大凶。

舍不得錢，不能為義士。舍不得命，不能為忠臣。

守分安貧，何等清閒，而好事者，偏自尋煩惱。
持盈保泰，總須忍讓，而恃強者，乃自取滅亡。

守身必嚴謹，凡足以戕吾身者，宜戒之。
養心須淡泊，凡足以累吾心者，勿為也。

守身不敢妄為，恐貽羞於父母。創業還須深慮，恐貽害於子孫。

善謀生者，但令長幼內外，勤修恆業而不必富其家。
善處事者，但就是非可否，審定章程而不必利於己。

山水是文章化境。煙雲乃富貴幻形。

身不饑寒，天未嘗負我。學無長進，我何以對天？

神傳於目，而目則有胞，閉之可以養神也。
禍出於口，而口則有唇，闔之可以防禍也。

生資之高在忠信，非關機巧。學業之美於德行，不僅文章。

盛衰之機，雖關氣運，而有心者，必責諸人謀。
性命之理，固極精微，而講學者，必求其實用。

儒者多文為富，其文非時文也。君子疾名不稱，其名非科名也。

人品之不高，總為一利字看不破。
學業之不進，總為一懶字丟不開。

人犯一苟字，便不能振。人犯一俗字，便不可醫。

人得一知己，須對知己而無慚。士既多讀書，必求讀書而有用。

人皆欲貴也，請問一官到手，怎樣施行？
人皆欲富也，且問萬貫纏腰，如何布置？

人皆欲會說話，蘇秦乃因會說話而殺身。
人皆欲多積財，石崇乃因多積財而喪命。

人之生也直，人苟欲生，必全其直。
貧者士之常，士不安貧，乃反其常。

人之足傳，在有德，不在有位。世所相信，在能行，不在能言。

人知佛老為異端，不知凡背乎經常者，皆異端也。
人知楊默為邪說，不知凡涉於虛誕者，皆邪說也。

人生不可安閒，有恆業，才足收放心。
日用必須簡省。杜奢端，即以昭儉德。

人生境遇無常，須自謀一吃飯本領。
人生光陰易逝，要早定一成器日期。

人雖無艱難之時，要不可忘艱難之境。
世雖有僥幸之事，斷不可存僥幸之心。

人心統耳目官骸，而於百體為君，必隨處見神明之宰。
人面合眉眼鼻口，以成一字曰苦，知終身無安逸之時。

人稱我善良，則喜。稱我凶惡，則怒。
此可見凶惡非美名也，即當立誌為善良。
我見人醇謹，則愛。見人浮躁，則惡。
此可見浮躁非佳士也，何不反身為醇謹。

自奉必減幾分方好。處世能退一步為高。

自己所行之是非，尚不能知，安望知人。
古人以往之得失，且不必論，但須論己。

自家富貴不著意裡，人家富貴不著眼裡，此是何等胸襟！
古人忠孝不離心頭，今人忠孝不離口頭，此是何等誌量！

自虞廷立五倫為教，然後天下有大經。
自紫陽集四子成書，然後天下有正學。

子弟天性未灕，教易入也，
則體孔子之言以勞之，勿溺愛以長其自肆之心。
子弟天性已壞，教難行也，
則守孟子之言以養之，勿輕棄以絕其自新之路。

紫陽補大學格致之章，恐人誤入虛無，
而必使之即物窮理，所以維正教也。
陽明取孟子良知之說，恐人徒事記誦，
而必使之反己省心，所以救末流也。

作善降祥，不善降殃，可見塵世之間，已分天堂地獄。
人同此心，心同此理，可知庸愚之輩，不隔聖域賢關。

最不幸者，為勢家女作翁姑。最難處者，為富家兒作師友。

財不患其不得，患財得而不能善用其財。
祿不患其不來，患祿來而不能無愧其祿。

才覺已有不是，便決意改圖，此立誌為君子也。
明知人議其非，偏肆行無忌，此甘心為小人也。

在世無過百年，總要作好人、存好心，留個後代榜樣。
謀生各有恆業，那得管閒事、說閒話，荒我正經工夫。

存科名之心者，未必有琴書之樂。
講性命之學者，不可無經濟之才。

聰明勿使外散，古人有纊以塞耳，旒以蔽目者矣。
耕讀何妨兼營，古人有出而負耒，入而橫經者矣。

縱容子孫偷安，其後必至耽酒色而敗門庭。
專教子孫謀利，其後必至爭貲財而傷骨肉。

夙夜所為，得無抱慚於裘影。光陰已逝，尚期收效於桑榆。

矮板凳，且坐著。好光陰，莫錯過。

偶緣為善受累，遂無意為善，是因哽廢食也。
明識有過當規，卻諱言有過，是護疾忌醫也。

耳目口鼻，皆無知識之輩，全靠著心作主人。
身體發膚，總有毀壞之時，要留個名稱後世。

一信字是立身之本，所以人不可無也。
一恕字是接物之要，所以終身可行也。

一室閒居，必常懷振卓心，才有生氣。
同人聚處，須多說切直話，方見古風。
一生快活皆庸福。萬種艱辛出偉人。

一言足以招大禍，故古人守口如瓶，惟恐其覆墜也。
一行足以玷終身，故古人飭躬若璧，惟恐有瑕疵也。

以漢高祖之英明，知呂後必殺戚姬，
而不能救止，蓋其禍已成也。
以陶朱公之智計，知長男必殺仲子，
而不能保全，殆其罪難宥乎。

以直道教人，人即不從，而自反無愧，切勿曲以求榮也。
以誠心待人，人或不諒，而歷久自明，不必急於求白也。

義之中有利，而尚義之君子，初非計及於利也。
利之中有害，而趨利之小人，並不顧其為害也。

意趣清高，利祿不能動也。誌量遠大，富貴不能淫也。

憂先於事，故能無憂，事至而憂無救於事。
此唐使李絳語也。其警人之意深矣，可書以揭諸座右。

堯舜大聖，而生朱均。瞽鯀之愚，而生舜禹。揆以餘慶殃之理，似覺難憑。
然堯舜之聖，初未嘗因朱均而減。瞽鯀之愚，亦不能因舜禹而掩。
所以人貴自立也。

有不可及之誌，必有不可及之功。
有不忍言之心，必有不忍言之禍。

有真性情須有真涵養。有大識見乃有大文章。

有守雖無所展布，而其節不撓，故與有猷有為而並重。
立言即未經起行，而於人有益，故與立功立德而並傳。

有生資，不加學力，氣質究難化也。
慎大德，不矜細行，形跡終可疑也。

有才必韜藏，如渾金璞玉，○然而日章也。
為學無間斷，如流水行雲，日進而不已也。

友以成德也，人而無友，則孤陋寡聞，德不能成矣。
學以愈愚也，人而不學，則昏昧無知，愚不能愈矣。

言不可盡信，必揆諸理。事未可遽行，必問諸心。

嚴近乎矜，然嚴是正氣，矜是乖氣，故持身貴嚴而不可矜。
謙似乎諂，然謙是虛心，諂是媚心。故處世貴謙而不可諂。

顏子之不校，孟子之自反，是賢人處橫逆之方。
子貢之無諂，原思之坐弦，是賢人守貧窮之法。

飲食男女，人之大欲存焉，然人欲既勝天理或亡。
故有道之士，必使飲食有節，男女有別。

隱微之衍，即干憲典，所以君子懷刑也。
技藝之末，無益身心，所以君子務本也。

無論作何等人，總不可有勢利氣。
無論習何等業，總不可有粗浮心。

無執滯心，才是通方士。有做作氣，便非本色人。

無財非貧，無學乃為貧。無位非賤，無恥乃為賤。
無年非夭，無述乃為夭。無子非孤，無德乃為孤。

誤用聰明，何若一生守拙。濫交朋友，不如終日讀書。
伍子胥報父兄之仇而郢都滅，
申包胥救君上之難而楚國存，可知人心足恃也。
秦始皇滅東周之歲而劉季生，
梁武帝滅南齊之年而侯景降，可知天道好還也。

為學不外靜敬二字。教人先去驕惰二字。

為鄉鄰解紛爭，使得和好如初，即化人之事也。
為世俗談因果，使知報應不爽，亦勸善之方也。

為善之端無盡，只講一讓字，便人人可行。
立身之道何窮，只得一敬字，便事事皆整。

為人循矩度，而不見精神，則登場之傀儡也。
作事守章程，而不知權變，則依樣之葫蘆也。

文行忠信，孝悌恭敬，孔子立教之目也，今惟教以文而已。
誌道據德，依仁游藝，孔門為學之序也，今但學其藝而已。

穩當話，卻是平常話，所以聽穩當話者不多。
本分人，即是快活人，無奈做本分人者甚少。

王者不令人放生，而無故卻不殺生，則物命可惜也。
聖人不責人無過，惟多方誘之改過，庶人心可回也。

與朋友交游，須將他好處留心學來，方能受益。
對聖賢言語，必要我平時照樣行去，才算讀書。

與其使鄉黨有譽言，不如令鄉黨無怨言。
與其為子孫謀產業，不如教子孫習恆業。

遇老成人，便肯殷殷求教，則向善必篤也。
聽切實話，覺得津津有味，則進德可期也。
余最愛草廬日錄有句雲﹕澹如秋水貧中味，和若春風靜後功。
讀之覺矜平躁釋，意味深長。

欲利己，便是害己。肯下人，終能上人。

用功於內者，必於外無所求。飾美於外者，必其中無所有。

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