Benjamin Franklin’13 virtues
1,”Temperance. Eat not to dullness; drink not to elevation.”
2,”Silence. Speak not but what may benefit others or yourself; avoid trifling conversation.”
3,”Order. Let all your things have their places; let each part of your business have its time.”
4,”Resolution. Resolve to perform what you ought; perform without fail what you resolve.”
5,”Frugality. Make no expense but to do good to others or yourself; i.e., waste nothing.”
6,”Industry. Lose no time; be always employ’d in something useful; cut off all unnecessary actions.”
7,”Sincerity. Use no hurtful deceit; think innocently and justly, and, if you speak, speak accordingly.”
8,”Justice. Wrong none by doing injuries, or omitting the benefits that are your duty.”
9,”Moderation. Avoid extremes; forbear resenting injuries so much as you think they deserve.”
10,”Cleanliness. Tolerate no uncleanliness in body, clothes, or habitation.”
11,”Tranquility. Be not disturbed at trifles, or at accidents common or unavoidable.”
12,”Chastity. Rarely use venery but for health or offspring, never to dullness, weakness, or the injury of your own or another’s peace or reputation.”
13,”Humility. Imitate Jesus and Socrates.”
John Winthrop’s City upon a Hill, 1630
Now the onely way to avoyde this shipwracke and to provide for our posterity is to followe the Counsell of Micah, to doe Justly, to love mercy, to walke humbly with our God, for this end, wee must be knitt together in this worke as one man, wee must entertaine each other in brotherly Affeccion, wee must be willing to abridge our selves of our superfluities, for the supply of others necessities, wee must uphold a familiar Commerce together in all meekenes, gentlenes, patience and liberallity, wee must delight in eache other, make others Condicions our owne rejoyce together, mourne together, labour, and suffer together, allwayes haveing before our eyes our Commission and Community in the worke, our Community as members of the same body, soe shall wee keepe the unitie of the spirit in the bond of peace, the Lord will be our God and delight to dwell among us, as his owne people and will commaund a blessing upon us in all our wayes, soe that wee shall see much more of his wisdome power goodnes and truthe then formerly wee have beene acquainted with, wee shall finde that the God of Israell is among us, when tenn of us shall be able to resist a thousand of our enemies, when hee shall make us a prayse and glory, that men shall say of succeeding plantacions: the lord make it like that of New England: for wee must Consider that wee shall be as a Citty upon a Hill, the eies of all people are uppon us; soe that if wee shall deale falsely with our god in this worke wee have undertaken and soe cause him to withdrawe his present help from us, wee shall be made a story and a byword through the world, wee shall open the mouthes of enemies to speake evill of the wayes of god and all professours for Gods sake; wee shall shame the faces of many of gods worthy servants, and cause theire prayers to be turned into Cursses upon us till wee be consumed out of the good land whether wee are going: And to shutt upp this discourse with that exhortacion of Moses that faithfull servant of the Lord in his last farewell to Israell Deut. 30. Beloved there is now sett before us life, and good, deathe and evill in that wee are Commaunded this day to love the Lord our God, and to love one another to walke in his wayes and to keepe his Commaundements and his Ordinance, and his lawes, and the Articles of our Covenant with him that wee may live and be multiplyed, and that the Lord our God may blesse us in the land whether wee goe to possesse it: But if our heartes shall turne away soe that wee will not obey, but shall be seduced and worshipp other Gods our pleasures, and proffitts, and serve them, it is propounded unto us this day, wee shall surely perishe out of the good Land whether wee passe over this vast Sea to possesse it;
Therefore lett us choose life,
that wee, and our Seede,
may live; by obeyeing his
voyce, and cleaveing to him,
for hee is our life, and
our prosperity.
Colleted by me
The north wind made the Vikings.…When fate hands us a lemon,let’s try make a lemonade.
The habit of looking on the best side of every event is worth more than a thousand pounds a year.
our attitude is the X factor that determines our fate.
困时切莫间断，熬过此关，便可少进。再进再困，再熬再奋，自有亨通精进之日。——曾文正
The mind has its place and in itself,can make a heaven of hell,or a hell of heaven.
Think and thank.Think of all we have to be grateful for.Thank God for our boons and bounties.
There are two things to aim at in life:first,to get what you want;and,after that,to enjoy it.Only the wiset of mankind can achieve the second.
‘I judge people by their own principles—not by my own’,Martin Luther King said.
Everything that is in agreement with our personal desires seems true.Everything that is not puts us into a rage.
the key lies in the unclear point.莫见于隐，莫显乎微。
万事付之空寂，此心转觉安定
大抵圣贤之心，正大光明，洞然四达
凡事之须追日检点者，一旦姑待，后来补救难矣。
有意识的把你的各种偏好都放在一边，让你既不会欣赏什么事物，也不会讨厌什么事物。逐渐让你的价值观和道德情操来指引你的行为，而不是让你的欲望来指引。—觉醒之路
吸收美好可以强化你特定的意识状态，专注于积极乐观的情感滋养完整完美的内在心灵。而当你的心灵里满满的都是美好的时候，你就能够给予他人更多的美好，你就是一个好人。—觉醒之路
人之气质由于天生，本难改变，欲求变之之法，总须先立坚卓之志。 ——曾国藩《曾文正公嘉言钞》
The more comfortable we become with being stupid, the deeper we will wade into the unknown and the more likely we are to make big discoveries.
盖我知我形躯中无善，虽志于善，而未能行也。故我不行所愿之善，而行所不愿之恶。若我行所不愿者，其行之者，非我也、乃居我中之罪也！
我只知道我所知道的，我不知道我所不知道的，我不知道也无妨。
还有一层，你当留意：著书多，没有穷尽；读书多，身体疲倦。
好了歌
世人都晓神仙好，惟有功名忘不了！
古今将相在何方？荒冢一堆草没了。
世人都晓神仙好，只有金银忘不了！
终朝只恨聚无多，及到多时眼闭了。
世人都晓神仙好，只有娇妻忘不了！
君生日日说恩情，君死又随人去了。
世人都晓神仙好，只有儿孙忘不了！
痴心父母古来多，孝顺儿孙谁见了？
不要为自己积蓄财宝在地上，地上有虫蛀、锈蚀，也有贼挖洞偷窃；只要为自己积蓄财宝在天上，天上没有虫蛀、锈蚀，也没有贼挖洞偷。因为你的财宝在哪里，你的心也必在哪里。
照着肉体的人，思念肉体的事；照着灵的人，思念那灵的事。 因为心思置于肉体，就是死；心思置于灵，乃是生命平安。 ——保罗
逼迫你们的，要为他们祝福；只要祝福，不可咒诅。与喜乐的人要同乐，与哀哭的人要同哭。不要以恶报恶，要准备在众人面前作善美的事。若是可能，总要尽力与众人和睦。
要进窄门；因为引到毁坏的，那门宽，那路阔，进去的人也多；引到生命的，那门窄，那路狭，找着的人也少。
心智不苦，患难未尝，则智慧钝而胆力怯。 —胡文忠公
每日须以精心果力独造幽奥，直凑单微，以求进境。一日无进境，则日日减退矣。 —梁启超《曾文正公嘉言钞》
Immodesty words admit of only this defense that want of modesty is want of sense.
A man can only rise,conquer and achieve by lifting up his thoughts.He can only remain weak and abject and miserable by refusing to lift up his thoughts.…All I desire is dominion over myself –dominion over my thoughts;dominion over my fear;dominion over my mind and over my spirit.…Happiness is from within;it is not a matter of externals.
只问耕耘，不问收获。 不为圣贤，则为禽兽。
一心履薄临深，畏天之鉴，畏神之格；两眼沐日浴月，由静而明，由敬而强。——曾文正
人处德我者，不足觉心术，处相怨者而能平情，必君子也
少年易老学难成，一寸光阴不可轻！ －－朱熹
若知之，若不知之；若着力，若不着力
百种弊病皆从懒生，懒则迟缓，迟缓则治人不严，而趣功不敏，一处迟则百处懈也
致广大而尽精微
Nothing is so popular as Goodness.善良是最受欢迎的。
The noblest question in the world is what Good may I do？世上最高尚的问题是：我能做些什么善事？
上帝旨意：去爱别人，祝福别人，宽恕别人。
You cannot pluck roses without fear of horns, Nor enjoy a fair wife without danger of horns.採好看的玫瑰会与刺，娶好看的老婆易惹事——富兰克林
Search others for their virtues,yourself for your vices.看他人的优点，寻自己的缺点。
Nor eye in a letter, nor hand in a purse, nor ear in the secret of another.不看别人信件，不偷他人钱财，不听他人秘密。
寂然安不动，八风吹不动。 —觉醒之路
万物静观皆自得，四时佳兴与人同。
扩然而大公，物来而顺应，裁之吾心而安，揆之天理而顺
庄生云：‘闻在宥天下，不闻在治天下也。’东坡取此二语，以为养生之法。
顺欲者凡，逆欲者仙
乐以终身，忧以终身，学以终身
执拗的人自认为拥有想法，其实是想法左右了他。哈哈
In the long run,every man will pay his own misdeeds.The man who remember this will be angry with no one,indignant with no one,revile no man,blame no man,offend on man,hate no man.
朱熹读书六法：“居敬持志、循序渐进、熟读精思、虚心涵泳、切已体察、着紧用力。”
Jesus said,”he,finding his life,shall lose it;he,losing his life for my sake,shall find it.”
天地之常以其心普万物而无心，圣人之常以其情顺万事而无情
All of us are the children of conditions,of circumstances,of environment,of education,of acquired habits and of heredity moulding men as they are and will for ever be.No man was to be eulogised for what he did;or censured for what he did or did not do.To know all is to understand all,and this leaves no room for judgement and condemndation.In the long run,every man will pay the penalty for his misdeeds.The man remember this will be angry with on one,indignant with no one,revile no one,blame no one,offend no one,hate no one.
It is not the situations you have met that have thrown you;it is what you think of these situations.
To speak,though sure,with seeming diffidence–for want of modesty is want of sense.
古人言:“无间最难，圣人之纯一不已，颜子之三月不违，此不易学。”
爱是恒久忍耐,又有恩慈,爱是不忌妒,爱是不自夸,不张狂,不做害羞的事,不求自己的益处,不轻易发怒,不计算人的恶,不喜欢不义,只喜欢真理,凡事包容,凡事相信,凡事盼望,凡事忍耐,爱是永不止息。－－爱的真理
至人无己，神人无功，圣人无名。＿＿庄子
Most people dislike vanity in others,whatever share they have of it themselves.
Obsession is harmful to body,while without it ,no dream comes true.
海纳百川，有容乃大；壁立千仞，无欲则刚！
英雄打脱牙，和血吞。
静慢为重根，躁险为轻根
夫君子之行，静以修身，俭以养德。非澹泊无以明志，非宁静无以致远。夫学须静也，才须学也，非学无以广才，非志无以成学。淫慢则不能励精，险躁则不能治性。年与时驰，意与日去，遂成枯落，多不接世。悲守穷庐，将复何及！ ——诸葛亮
倔强之气之象万不可少，男儿自立最忌懦弱无刚，立志最忌不能下狠心，常立志为人不齿！
志不立，识又鄙，心难安！
彼游于物之内，而不游于物之外。物非有大小也，自其内而观之，未有不高且大者也。彼挟其高大以临我，则我常眩乱反复，如隙中之观斗，又焉知胜负之所在。是以美恶横生，而忧乐出焉，可不大哀乎！
圣贤教人修身，千言万语，而要以不忮不求为重。忮者，嫉贤害能，妒功争宠；求者，贪利贪名，怀土怀惠，所谓“未得怀患，既得患失。”
老健：养身在动，养心在静。
老伴：爱其所同，敬其所异。
老友：以诚相见，以礼相待。
老本：取之有道，用之有度。
———-陈立夫
我们可以把宇宙现在的状态视为其过去的果以及未来的因。如果一个智者能知道某一刻所有自然运动的力和所有自然构成的物件的位置，假如他也能够对这些数据进行分析，那宇宙里最大的物体到最小的粒子的运动都会包含在一条简单公式中。对于这智者来说没有事物会是含糊的，而未来只会像过去般出现在他面前 。——拉普拉斯
三薄者，幸灾乐祸，一薄德也；逆命亿数，二薄德也；臆断皂白，三薄德也。
三寡者，寡言养气，寡视培神，寡欲养精。
三忌者，即所谓天道忌巧，天道忌盈，天道忌贰也。
天下有大勇者，卒然临之而不惊，无故加之而不怒。此其所挟持者甚大，而其志甚远也。
Gettysburg Address
Four score and seven years ago our fathers brought forth on this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal.
Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battle-field of that war. We have come to dedicate a portion of that field, as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.
But, in a larger sense, we can not dedicate—we can not consecrate—we can not hallow—this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract. The world will little note, nor long remember what we say here, but it can never forget what they did here. It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us—that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion—that we here highly resolve that these dead shall not have died in vain—that this nation, under God, shall have a new birth of freedom—and that government of the people, by the people, for the people, shall not perish from the earth.
—Abraham Lincoln
Abraham Lincoln’s second inaugural address
At this second appearing to take the oath of the Presidential office there is less occasion for an extended address than there was at the first. Then a statement somewhat in detail of a course to be pursued seemed fitting and proper. Now, at the expiration of four years, during which public declarations have been constantly called forth on every point and phase of this great conflict which is of primary concern to the nation as a whole, little that is new could be presented. The progress of our arms, upon which all else chiefly depends, is as well known to the public as to myself, and it is, I trust, reasonably satisfactory and encouraging to all. With high hope for the future, no prediction in regard to it is ventured.
On the occasion corresponding to this four years ago all thoughts were anxiously directed to an impending civil war. All dreaded it, all sought to avert it. While the inaugural address was being delivered from this place, devoted altogether to saving the Union without war, insurgent agents were in the city seeking to destroy it without war—seeking to dissolve the Union and divide effects by negotiation. Both parties deprecated war, but one of them would make war rather than let the nation survive, and the other would accept war rather than let it perish. And the war came.
One-eighth of the whole population were colored slaves, not distributed generally over the Union, but localized in the southern part of it. These slaves constituted a peculiar and powerful interest. All knew that this interest was somehow the cause of the war. To strengthen, perpetuate, and extend this interest was the object for which the insurgents would rend the Union even by war, while the Government claimed no right to do more than to restrict the territorial enlargement of it. Neither party expected for the war the magnitude or the duration which it has already attained. Neither anticipated that the cause of the conflict might cease with or even before the conflict itself should cease. Each looked for an easier triumph, and a result less fundamental and astounding. Both read the same Bible and pray to the same God, and each invokes His aid against the other. It may seem strange that any men should dare to ask a just God’s assistance in wringing their bread from the sweat of other men’s faces, but let us judge not, that we be not judged. The prayers of both could not be answered. That of neither has been answered fully. The Almighty has His own purposes. “Woe unto the world because of offenses; for it must needs be that offenses come, but woe to that man by whom the offense cometh.” If we shall suppose that American slavery is one of those offenses which, in the providence of God, must needs come, but which, having continued through His appointed time, He now wills to remove, and that He gives to both North and South this terrible war as the woe due to those by whom the offense came, shall we discern therein any departure from those divine attributes which the believers in a living God always ascribe to Him? Fondly do we hope, fervently do we pray, that this mighty scourge of war may speedily pass away. Yet, if God wills that it continue until all the wealth piled by the bondsman’s two hundred and fifty years of unrequited toil shall be sunk, and until every drop of blood drawn with the lash shall be paid by another drawn with the sword, as was said three thousand years ago, so still it must be said “the judgments of the Lord are true and righteous altogether.”
With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds, to care for him who shall have borne the battle and for his widow and his orphan, to do all which may achieve and cherish a just and lasting peace among ourselves and with all nations.[7]
—Abraham Lincoln
曾文正公
静中，细思古今亿万年无有穷期，人生其间，数十寒暑，仅须臾耳；大地数万里无有纪极，人于其中，寝处游息，昼仅一室耳，夜仅一榻耳；古人书籍，近人著述，浩如烟海，人生目光之所能及者，不过九牛之一毛耳；事变万端，美名百途，人生才力之能办者，不过太仓之一粒耳。
百种弊病，皆从懒生。天下之庸人，皆以一惰字致败。一身能勤能敬，虽愚人亦有贤智之气。多躁者必无沉毅之识，多畏者必无卓越之见。多欲者必无慷慨之节，多言者必无质实之心，多勇者必无文学之雅。凡办大事，以识为主，以才为辅。人谋居半，天意居半。
若凡事不逐日检点，一日姑待后来补救，则难矣。忧时勿纵酒，怒时勿作札。脚踏实地，不敢一毫欺人。务须咬牙厉志，蓄其气而长其志。先静之，再思之，五六分把握即做之。功不独居，过不推诿。守笃实，戒机巧，守强毅，戒刚愎。受不得穷，立不得品。受不待屈，做不得事。人该省事，不该怕事。不该顺时，不可趋时。若能言不妄发，行不乱动，居心平，可历世路之险。含垢忍辱，可验我之品性。
曾文正公遗嘱
余通籍三十余年，官至极品，而学业一无所成，德行一无可许，老大徒伤，不胜悚惶惭赧。今将永别，特立四条以教汝兄弟。
一曰慎独则心安。自修之道，莫难于养心；养心之难，又在慎独。能慎独，则内省不疚，可以对天地质鬼神。人无一内愧之事，则天君泰然，此心常快足宽平，是人生第一自强之道，第一寻乐之方，守身之先务也。
二曰主敬则身强。内而专静纯一，外而整齐严肃，敬之工夫也；出门如见大宾，使民如承大祭，敬之气象也；修己以安百姓，笃恭而天下平，敬之效验也。聪明睿智，皆由此出。庄敬日强，安肆日偷。若人无众寡，事无大小，一一恭敬，不敢懈慢，则身体之强健，又何疑乎？
三曰求仁则人悦。凡人之生，皆得天地之理以成性，得天地之气以成形，我与民物，其大本乃同出一源。若但知私己而不知仁民爱物，是于大本一源之道已悖而失之矣。至于尊官厚禄，高居人上，则有拯民溺救民饥之责。读书学古，粗知大义，即有觉后知觉后觉之责。孔门教人，莫大于求仁，而其最切者，莫要于欲立立人、欲达达人数语。立人达人之人，人有不悦而归之者乎？
四曰习劳则神钦。人一日所着之衣所进之食，与日所行之事所用之力相称，则旁人韪之，鬼神许之，以为彼自食其力也。若农夫织妇终岁勤动，以成数石之粟数尺之布，而富贵之家终岁逸乐，不营一业，而食必珍羞，衣必锦绣，酣豢高眠，一呼百诺，此天下最不平之事，鬼神所不许也，其能久乎？古之圣君贤相，盖无时不以勤劳自励。为一身计，则必操习技艺，磨练筋骨，困知勉行，操心危虑，而后可以增智慧而长才识。为天下计，则必己饥己溺，一夫不获，引为余辜。大禹、墨子皆极俭以奉身而极勤以救民。勤则寿，逸则夭，勤则有材而见用，逸则无劳而见弃，勤则博济斯民而神祇钦仰，逸则无补于人而神鬼不歆。
此四条为余数十年人世之得，汝兄弟记之行之，并传之于子子孙孙，则余曾家可长盛不衰，代有人才。
曾文正公治心十三篇
一、治心篇
治心之道，先去其毒，阳恶曰忿，阴恶曰欲；
治身之道，必防其患，刚恶曰暴，柔恶曰慢；
治口之道，二者交惕，曰慎言语，曰节饮食。
凡此数端，其药维何？礼以居敬，乐以导和。
阳刚之恶，和以宣之；阴柔之恶，敬以持之；
饮食之过，敬以检之；言语之过，和以敛之。
敬极肃肃，和极雍雍，穆穆绵绵，斯为德容，
容在于外，实根于内。动静交养，睟面盎背。
肝气发时，不惟不和平，并不恐惧，确有此境。不特弟之盛年为然，即余渐衰老，亦常有勃勃不可遏之候。但强自禁制，降伏此心，释氏所谓降龙伏虎。龙即相火也，虎即肝气也。多少英雄豪杰打此两关不过，亦不仅余与弟为然。要在稍稍遏抑，不令过炽。降龙以养水，伏虎以养火。古圣所谓窒欲，即降龙也；所谓惩忿，即伏虎也。释儒之道不同，而其节制血气，未尝不同，总不使吾之嗜欲，戕害吾之躯命而已。 心欲其定，气欲其定，神欲其定，体欲其定。治心之法，而人力可以自为主持者，约有二端；一曰以志帅气，一曰以静制动。人之疲惫不振，由于气弱。而志之强者，气亦为之稍变。如贪早睡，则强起以兴之；无聊赖，则端坐以凝之；此以志帅气之说也。久病虚怯，则时时有一畏死之见，憧扰于胸中，即梦魂亦不甚安恬，须将生前之名，身后之事，与一切妄念，扫除净尽，自然有一种恬淡意味。而寂定之余，真阳自生，此以以静制动之法也。
二、养心篇
庄生云：“闻在宥天下，不闻治天下也。”东坡取此二语，以为养心之法。尔熟于小学，试取在宥[yòu]二字之训诂体味一番，则知庄、苏皆有顺其自然之意。养心亦然，治天下亦然。若服药而日更数方，无故而终年峻补，疾轻而妄施攻伐强求发汗，则如商君治秦、荆公治宋，全失自然之妙。柳下厚所谓名为爱之其实害之，陆务观所谓天下本无事、庸人自扰之，皆此义也。东坡游罗浮诗云：“小儿少年有奇志，中宵起坐存黄庭。”下一存字，正合庄子在宥二字之意。盖苏氏兄弟父子皆讲养生，窍取黄老微旨，故称其子为有奇志。治心治身，理不必太多，知不可太杂，切身日夕用得着的，不过一两句，所谓守约也。古人患难忧虞之际，正是德业长进之时，其功在于胸怀坦夷，其效在于身体康健。圣贤之所以为圣贤，佛家之所以成佛，所争皆在大难磨折之日，将此心放得实，养得灵，有活泼泼之胸襟，有坦荡荡之意境，则身体虽有外感，必不至于内伤。自古圣贤豪杰，文人才子，其志事不同，而其豁达光明之胸，大略相同。吾辈既办军务，系处功利场中，宜刻刻勤劳，如农之力穑，如贾之趋利，如篙工之下之滩，早作夜思，以求有济。而治事之外，此中却须有一假冲融气象，二者并进，则勤劳而以恬淡出之，最有意味。写字时心稍定，便觉安恬些，可知平日不能耐，不能静，所以致病也。写字可以验精力之注否，以后即以此养心。万事付之空寂，此心转觉安定，可知往时只在得失场中过日子，何尝能稍自立志哉。
三、暇心篇
稍暇则温《周易》而心不与理洽；掩卷时，又忧书自书，我自我。然犹稍胜于悠忽过去也。试观古今来能胜大任者，虽身极劳，心极忙，此心必常有休暇之致。故万汇杂投，应之绰有余裕。盖暇则静，静则明自生；休则通，通则灵机常活。明与灵，吾心所恃以酬万事者也。大抵治兵与治心，事虽异而理则同。少纵即逝，常操乃存。危微之机，所关甚巨。将之以敬，贞之以诚，一有未至，则罅瑕立见，而流弊遂不可胜言，自非常惺惺不可也。天下事，坏于一玩怠者固多，坏于张皇者实亦不少。镇静二字，实任重致远、酬酢万变之本。几须沈，乃能观变；神必凝，方可应事。若纷纷扰扰，不惟自损，且负国负民矣。少年征逐，见朋辈中天分绝高是终无所成，是谓有来历而无积累。积累者，积功累行，冥冥中所以厚植其基，根本盛大后发生如繁。然其建功立名，如曾涤生、左季高之成就，又自有因缘。若或使之，若或助之，随之所至而机缘巧合，争相拥护，而觌面者景从，闻声者响附，三者合而后功成名立。余向来虽处顺境，寸心每多沉闷郁抑，在军中尤其。此次专求怡悦，不复稍存郁损之怀。“晋”初爻所谓“裕无咎”者也。望吾弟亦从裕字上打叠此心，安安稳稳。研几工夫最要紧。顔子之有不善，未尝不知，是研几也。周子曰：几善恶。中庸曰：潜虽伏矣，亦孔之昭。刘念台曰：卜动念以知几。皆谓此也。失此不察，则心放而难收矣。
四、诚心篇
吾辈总以诚心求之虚心处之，心诚则志专而气足，千磨百折，而不改其常度，终有顺理成章之一日，心虚则不客气，不挟私见，终可为人共谅。凡正话实话，多说几名，久之人自能共亮其心，即直话亦不妨多说，但不可以讦为直，尤不可背后攻人之短。驭将之道，最贵推诚，不贵权术。
君子之道，莫大乎以忠诚为天下倡。世之乱也，上下纵于亡等之欲，奸伪相吞，变诈相角，自图其安而予人以至危。畏难避害，曾不肯捐丝粟之力以拯天下，得忠诚者起而矫之，克己而爱人，去伪而崇拙，躬履诸难，而不责人以同患，浩然捐生，如远游之还乡，而无所顾悸。由是众人效其所为，亦皆以苟活为羞，以避事为耻。呜呼！吾乡数君子所以鼓舞群伦，历九载而戡大乱，非拙且诚者之效欤？ 人必虚中，不著一物，而后能真实无妄。盖实者不欺之谓也，人之所以欺人者，必心中别着一物，心中别有私见，不敢告人，而后造伪言以欺人，若心中了不着私物，又保必欺人哉？其所以自欺者，亦以心中别著私物也。所知在好德，而所私在好色，不能去好色之私，则不能不欺其好德之知矣。是故诚者，不欺者也。事上以诚意感之，实心待之，乃真事上之道，若阿附随声，非敬也。
五、殚心篇
终身涉危蹈险，如履薄冰，却能自全其身，自守其道，尽己之性而知天命。天下事患不思耳，何患不可为；天下才患不求耳，何患世无人。弟必扶病强撑，决不告饶。楚疆危，弟愿生死以之，当以大担量。必放心放手，然后推位让贤，有一分不安，决不推诿也。人莫患于不智，又莫患于不愚，智与愚合，而力量乃大。一入仕途，总是碰境，古人所谓待罪也。奉命承乏两江，菲才薄植，本不足以有为，又值精力疲惫之后，大局溃坏之秋，深惧陨越，诒知己羞。所刻刻自惕者，不敢恶规谏之言，不敢怀偷安心念，不敢妒忌贤能，不敢排斥异己，庶几藉此微诚，少补迂拙。特是从军日久，资望弥深，虚名弥盛，旧交则散如落落之星，新知或视如岩岩之石，用是誉言日多，正言日寡，每一念及，悚怵无地。敢求我兄弟惠直言，并赐危论。如闻弟有用人详慎，居心不光明之处，尤当随时指示，无俾覆辙相寻，诒辱兰谱。至感受祷。天下纷纷，吾曹适丁其厄，武乡候不云乎：“成败利钝，非所逆睹”，则亦其心力，尽其职守，静以待之而己。凡人心之发，必一鼓作气，尽吾力之所能为，稍有转念，则疑心生，私心亦生。舍命报国，侧身修行。古称“金丹换骨”，余谓立志即丹也。
六、名利篇
知足天地宽，贪得宇宙隘，岂无过人姿，多欲为患害；在约每思丰，居困常求泰，富求千乘车，贵求万钉带，未得求速赏，既得勿求坏。芬馨比椒兰，磐固方泰岱。求荣不知厌，志亢神愈忄大，岁燠有时寒，日明有时晦，时来多善缘，运去生灾怪。诸福不可期，百殃纷来会。片言动招尤，举足便有碍。戚戚抱殷尤，精爽日凋瘵。矫首望八莣，乾坤一何大，安荣无遽欣，患难无遽憝。君看十人中，八九无倚赖。人穷多过我，我穷犹可耐；而况处夷涂，奚事生嗟气？于世少所求，俯仰有余快，俟命苦堪终古，曾不愿乎外。语云：名根未拔者，纵轻千乘甘一瓢，总堕尘情；客气未融者，虽泽四海利万世，终为剩技。余生平略述先儒之书，见圣贤教人修向，千言万语，而要以不忮不求为重。忮者，嫉贤害能，妒功争宠，所谓怠者不能修，忌者畏人修之类也。求者，贪利贪名，怀土怀惠，所谓未得患得，既得患失之类也。忮不常见，每发露于名业相侔势位相埒之人；求不常见，每发露于货财相接，仕进相妨之际。欲求造福，先去忮（zhì）心，所谓人能充无欲害人之心，而仁不可胜用也。将欲立品，先去求心，所谓人能充无穿（穴俞）之心，而义不胜用也。忮（zhì）不去，满怀皆是荆棘，求不去，满腔日即卑污。余于此二者，常加克治，恨尚未能扫除净尽。尔等欲心地干净，宜于此二者，痛下工夫，并愿子孙世世戒之。自汉唐迄今，政教人心交相为胜，吾总其要曰名利。西汉务利，东汉务名；人务利，宋人务名；元人务利，明人务名。二者不偏废也，要各有其专胜。好名胜者气必强，其流也揽权怙党，而终归于无忌惮。好利胜者量必容，其流也倚势营私，而终归于不积郁耻。故明人以气胜，得志则生杀予夺，泰然任之，无敢议其非。本朝以度胜，得志则利弊贤否，泛然听之，无敢任其责。一代之朝局成而天心亦定。山林是胜地，一营恋变成市朝；书画是雅事，一贪痴便成商贾。盖心无染著，欲境是仙者；心有系恋，乐境成苦海矣。
七、成败篇
庄子曰：“美成在久。”骤而见信于人者，其为信必不固，骤而得名于时者，其为名必过情。君子无赫赫之称，无骤著之美；犹四时之运，渐成岁功，使人不觉；则人之相孚，如“桃李不言，下自成蹊”矣。除却进德修业，乃是一无所恃，所谓把截四路头也。若不日日向上，则人非鬼责，身败名裂，无不旋踵而至矣，可不畏哉！谓自强者每胜一筹，则余不甚深信。凡国之强，必须多得贤臣工；家之强，必须多出贤子弟。此亦关乎天命，不尽由于人谋。至一身之强，则不外斗智乎北宫黝、孟施舍、曾子三种。孟子之集义而慊，即曾子之自反而缩也。惟曾、孟与孔子告促由之强，略为可久可常。此外斗力之强，则有因强而大兴，亦有因强而大败。古来如李斯、曹操、董卓、杨素，其智力皆横一世，而其失败亦迥异寻常。近世如陆、何、萧、陈亦皆予皆知自雄，而倶不保其终。故吾辈在自修处求强则可，在胜人处求强则不可。福益外家若专在胜人处求强，其能强到底与否尚未可知。即使终身强横安稳，亦君子所不屑道也。老来疾病，皆是壮时所招；衰后罪孽，皆是盛时所造。故持盈履满，君子尤兢兢焉。以精力极疲之际，肩艰大难胜之任，深恐竭蹶，贻笑大方。然好事如此，惟有勉力作去，成败祸福，不敢计也。古来大战争、大事业，人谋仅占十分之三，天意恒足十分之七。往往积劳之人，非即成名之人；成名之人，非即享享福之人。
八、得失篇
趋事赴公则当强矫，争名逐利则当谦退；开创家业则当强矫，守成安乐则当谦退；出与人物应接则当强矫，入与妻孥享受则当谦退。天下事一一责报，则必有大失所望之时，佛氏因果之说，不可尽信，亦有有因而无果者，忆苏子瞻诗云：治生不求富，读书不求官，譬如饮不醉，陶然有余欢。吾更为添数句云：治生不求富 读书不求官 修德不求报 为文不求传 譬如饮不醉 陶然有余欢 中含不尽意 欲辨已妄言吾家自道光元年即处顺境，历三十余年均极平安。自咸丰年来，每遇得意之时，即有失意之事相随而去，壬子科，余典试江西，请假归省，即闻先太夫人之讣。甲寅冬，余克武汉田家镇，声名鼎盛，腊月二十五甫奉黄马褂之赏，是夜即大败，衣服、文卷荡然无存。六年之冬、七年之春，兄弟三人督师于外，瑞州合围之时，气象甚好，旋即遭先大夫之丧。今年九弟克复吉安，誉望极隆，十月初七接到知府道衔谕旨，初十即有温弟三河之变。此四事者，皆吉凶同域，忧喜并时，殊不可解。现在家中尚未妄动，妥慎之至！余在此则不免皇皇。所寄各处之信，皆言温弟业经殉节，究欠妥慎，幸尚未入奏，将来拟俟湖北奏报后再行具疏也，家中亦拟俟奏报后再行具疏也。诸弟老成之风了，贤于我矣。阅《范文正集》、《尺牍》、《年谱》，中有云：“千古圣贤不能免生死，不能管后事。一身从无中来，却归无中去。谁是亲疏？谁能主宰？既无奈何，即放心逍遥，任委来往。如此断了，既心气渐顺，五脏亦和，药方有效，食方有味也。只如安乐人，忽有忧事，便吃食不下。何况久病更忧生死？更忧身后？乃在大怖中饮食，要可得下！请宽心将息。”云云。乃劝其中舍三哥之帖。余近日多忧多虑，正宣读此一段。
九、意志篇
神明则如日之升，身体则如鼎之镇，此二语可守者也。惟心到静极时，所谓未发之中，寂然不动之体，毕竟未体验出真境来，意者，只是闭藏之极，逗出一点生意来，如冬至一阳初动时乎。贞之固也，乃所以为元也；蛰之坏也，乃所以为启也；谷之坚实也，乃所以为始播之种子也；然则不可以为种子者，不可谓之坚实之谷也。此中无满腔生意，若万物皆资始于我心者，不可谓之至静之境也。然则静极生阳，盖一点生物之仁心也，息息静极，仁心之不息，其参天两地之至诚乎。颜子三月不违，亦可谓洗心退藏，极静中之真乐者矣。
日慎一日，以求事之济，一怀焦愤之念，则恐无成。千万忍耐千万忍耐，“久而敬之”四字，不特处朋友为然，即凡事亦莫不然。语云：“登山耐侧路，踏雪耐危桥”。一耐字极有意味。如倾险之人情，坷坎之世道，若不得一耐字撑持过去，几何不随入榛莽坑堑域？
凡事当有远谋，有深识。坚忍于一时，则保全必多；一渐之不忍，而终身渐乎！为小将须立功以争胜，为大将戒一胜之功而误大局。盖侥幸而图一胜之功，不如坚忍以规远大之谋。人情耽于逸乐，当无事之时，觉眼前无可复虑，耳目口体之欲日盛，而德慧术智日即消亡，冥然顽然。遇不如意事，见不如意人，斯可以验平素之道力。至成败利钝，在我者不能不明辨深思，在天者不敢参也。
十、学养篇
读书之志，须以困勉之功，志大人之学。坐右为联语，以自箴云：“不为圣贤便为禽兽，莫问收获但问耕耘”。予思朱子言，为学譬如熬肉，先须有猛火煮，然后用慢火温。予生平工夫全未用猛火煮过，虽略有见识，乃是从悟境得来。偶用功，亦不过优游玩索己耳。如未沸之汤，遽用慢火温之，将愈煮愈不熟矣。
吾人只有进德、修业两事靠得住。进德，则孝弟仁义是也；修业，则诗文作字是也。此二者由我作主，得尺则我之尺也，得寸则我之寸也。今日进一分德，便算积了一升谷；明日修一分业，又算余了一文钱，德业并增，则家私日起。至于功名富贵，悉由命定，丝豪不能自主。
古来圣哲名儒之所以彪炳宇宙者，无非由于文学、事功。然文学则资质居其七分，人力不过三分。事功则运气居其七分，人力不过三分。惟是尽心养性，保全天之所以赋于我者。若五事则完其肃、义、哲、谋、圣之量。五伦则尽其亲、义、序、别、信之分。充无欲害人之心而仁足；充无穿窬之心则义足。此则人力主持可以自占七分。人生著力之处，当自占七分者，黾勉求之，而于仅占三分之文学、事功，则姑置为缓图焉。庶好名争胜之念可以少息，徇外为人之私可以日消乎？老年衰髦，百无一成。书此聊自警。
十一、胸襟篇
有容德乃大，有忍事乃济。盖容则恕人，忍则耐事。一毫之拂，即勃然而怒；一事之违，即愤然而发；一善之长，即为炫暴；一言之誉，即为动容。皆无涵养之力，薄福之人也。昔人谓量随识长，闻事不喜不惊，乃可以当大事。
弟读邵子诗，领得恬淡冲融之趣，此自是襟怀长进处。自古圣贤豪杰、文人才士，其志事不同，而其豁达光明之胸大略相同。以诗圣言之，必先有豁达光明之识，而后有恬淡冲融之趣。如李白、韩愈、杜牧之则豁达处多，陶渊明、孟洛然、白香山则冲淡处乡多。杜、苏二公无美不备，而杜之五律最冲淡，苏之七古最豁达。邵尧夫虽非诗之正宗，而豁达、冲淡二者兼全。吾好读《庄子》，以其豁达足益人胸襟也。去年所讲生而美者，若知之，若不知之，若闻之，若不闻之一段，最为豁达。推之即舜禹之有天下而不与，亦同此襟怀也。
有盖宽饶、诸葛丰之劲节，必兼有山巨源、谢安石之雅量，于是乎言足以兴，默足以容。否则，峣峣易缺，适足以取祸也。雅量虽由于性生，然亦恃学力以养之，惟以圣贤律己，躬自厚而薄责于人，则度量闳深矣。
十二、机缘篇
于往年未了之事概无甚愧悔，可东可西，可生可死，襟怀甚觉坦然，吾弟尽可放心。行事则不偏不随，处位则可高可卑，上下大小，无人不翕然悦服。因而凡事皆不拂意，而官阶亦由之而晋。或者前数年抑塞之气，至是将畅然大舒？《易》曰：“天之所助者顺也，人之所助者信也”。我弟若常常履信思顺，如此名位岂可限量？
贤达之起，其初类有非常之憾顿，颠蹶战兢，仅而得全，疢疾生其德术，共荼蘖坚其筋骨，是故安而思危，乐而不荒。道微俗薄，举世方尚中庸之说，闻激烈之行，则訾其过中，或以罔济尼之，其果不济，则大快奸者之口，夫忠臣孝子，岂必一一求有济哉！势穷计迫，义无反顾，效死而己矣！其济，天也，不济，于吾心无憾焉耳。
每当盘根错节，掣肘违心之会，益叹民情之易与，而信王道之可行。抚躬内疚，窃恨世不我负，我自负世。然则无可逭，何敢以自弃者弃人。凡分所当为者，勉而行之，以求尽夫力之所能至焉。庄子有言：“达命之情者，不务知之所无可奈何”。假如目下武汉江西倏有大变，是虽知之而无可奈何者也。假如吾辈三日不汗，溘先朝露，是虽知之而无可奈何者也。愿于人力所能为者则略加思虑，于天命之无可奈何者则冥然不顾。
十三、笃行篇
凡发一谋，举一事，必有风波磨折，必有浮议摇撼。从前水师之设，创议于江忠烈公（江忠源）；安庆之围，创议于胡文忠公（胡林翼）。其后本部堂办水师，一败于靖江，再败于湖口，将弁皆愿去水而就陆，坚忍维持而后再振；安庆未合围之际，祁门危急，黄德糜烂，群议撤安庆之围，援彼二处，坚忍力争而后有济。至金陵百里之城，孤军合围，群议皆恐蹈和（春）、张（国梁）之覆辙，即本部堂亦不以为然，厥后坚忍支撑，竟以地道成功。
游心如老庄之虚静，治身如禹墨之勤生，齐民如管商之严整，而持之以不自是之心。虚心实做，庶几乎道矣。天下事在局外呐感议论总是无益，必须躬自入局，挺膺负责，乃有成事之可冀。若恐天意难凭，而广许神愿；若恐人谋未臧，而多方设法，皆无识者之所为。
近世乾嘉之间，诸儒务为浩博。惠定宇、戴东源之流，钻研诂训，本河间献王实事求是之旨，薄宋贤为空疏。夫所谓事者，非物乎？是者，非理乎？实事求是，非即朱子所称即物穷理者乎？审机审势，犹在其后，第一先贵审力。审力者，知己知彼之切实工夫也。目前之患在内乱，长久之患在西人，购买外洋船炮则为今日救时之第一要务。
大学
大学之道，在明明德，在亲民，在止于至善。知止而后有定，定而后能静，静而后能安，安而后能虑，虑而后能得。物有本末，事有终始，知所先后，则近道矣。古之欲明明德于天下者，先治其国，欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知，致知在格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。自天子以至于庶人，壹是皆以修身为本。其本乱而末治者，否矣。其所厚者薄，而其所薄者厚，未之有也。此谓知本，此谓知之至也。
所谓诚其意者，毋自欺也。如恶恶臭，如好好色，此之谓自谦。故君子必慎其独也。小人闲居为不善，无所不至，见君子而后厌然，拚其不善，而著其善。人之视己，如见其肝肺然，则何益矣。此谓诚于中形于外。故君子必慎其独也。曾子曰：“十目所视，十手所指，其严乎！”富润屋，德润身，心广体胖，故君子必诚其意。诗云：“瞻彼淇澳，绿竹猗猗，有斐君子，如切如磋，如琢如磨，瑟兮僩兮，赫兮喧兮，有斐君子，终不可煊兮。”如切如磋者，道学也；如琢如磨者，自修也；瑟兮僩兮者，恂栗也；赫兮喧兮则，威仪也；有斐君子，终不可煊兮者，道盛德至善，民之不能忘也。诗云：“于戏！前王不忘。”君子贤其贤而亲其亲，小人乐其乐而利其利，此以没世不忘也。康诰曰：“克明德。”大甲曰：“顾是天之明命。”帝典曰：“克明峻德。”皆自明也。汤之盘铭曰：“苟日新，日日新，又日新。”康诰曰：“作新民。”诗云：“周虽旧邦，其命维新。”是故君子无所不用其极。诗云：“邦畿千里，惟民所止。”诗云：“缗蛮黄鸟，止于丘隅。”子曰：“于止，知其所止，可以人而不如鸟乎？”诗云：“穆穆文王，于缉熙敬止。”为人君，止于仁，为人臣，止于敬，为人子，止于孝，为人父，止于慈，与国人交，止于信。子曰：“听讼，吾犹人也，必也使无讼乎！”无情者不得尽其辞，大畏民志，此谓知本。
所谓修身在正其心者，身有所忿惕则不得其正，有所恐惧则不得其正，有所好乐则不得其正，有所忧患则不得其正。心不在焉，视而不见，听而不闻，食而不知其味，此谓修身在正其心。所谓齐其家在修其身者，人之其所亲爱而辟焉，之其所贱恶而辟焉，之其所敬畏而辟焉，之其所哀矜而辟焉，之其所敖惰而辟焉，故好而知其恶，恶而知其美者，天下鲜矣。故谚有之曰：“人莫之其子之恶，莫知其苗之硕。”此谓身不修，不可以齐其家。
所谓治国必齐其家者，其家不可教，而能教人者无之。故君子不出家而成教于国。孝者，所以事君也；弟者，所以事长也；慈者，所以使众也。康诰曰：“如保赤子。”心诚求之，虽不中，不远矣。未有学养子而后嫁者也。一家仁，一国兴仁；一家让，一国兴让；一人贪戾，一国作乱，其机如此。此谓一言贲事，一人定国。尧舜率天下以仁，而民从之；桀纣率天下以暴，而民从之。其所令，反其所好，而民不从。是故君子有诸己而后求诸人，无诸己而后非诸人。所藏乎身不恕，而能喻诸人者，未之有也。故治国在齐其家。诗云：“桃之夭夭，其叶蓁蓁，之子于归，宜其家人。”宜其家人而后可以教国人。诗云：“宜兄宜弟。”宜兄宜弟，而后可以教国人。诗云：“其仪不忒，正是四国。”其为父子兄弟足法，而后民法之也。此谓治国在齐其家。
所谓平天下在治其国者，上老老而民兴孝，上长长而民兴弟，上恤孤而民不倍，是以君子有絜矩之道也。所恶于上，毋以使下；所恶于下，毋以事上；所恶于前，毋以先后；所恶于后，毋以从前；所恶于右，毋以交于左；所恶于左，毋以交于右，此之谓挈矩之道。诗云：“乐只君子，民之父母。”民之所好好之，民之所恶恶之，此之谓民之父母。诗云：“节彼南山，维石岩岩，赫赫师尹，民具尔瞻。”有国者不可以不慎，辟则为天下僇矣。诗云：“殷之未丧师，克配上帝，仪监于殷，峻命不易。”道得众，则得国；失众，则失国。是故君子先慎乎德，有德此有人，有人此有土，有土此有财，有财此有用。德者本也，财者末也。外本内末，争民施夺。是故财聚则民散，财散则民聚。是故言悖而出者，亦悖而入；货悖而入者，亦悖而出。康诰曰：“唯命不于常。”道善则得之，不善则失之矣。楚书曰：“楚国无以为宝，惟善以为宝。”舅犯曰：“亡人无以为宝，仁亲为宝。”《秦誓》曰：“若有一介臣，断断兮无他技，其心休休焉，其为有容焉。人之有技，若己有之；人之彦圣，其心好之，不啻若自其口出。实能容之，以能保我子孙黎民，尚亦有利哉！人之有技，媢嫉以恶之，人之彦圣，而违之俾不通。实不能容，以不能保我子孙黎民，亦曰殆哉！”唯仁人放流之，迸诸四夷，不与同中国。此谓唯仁人为能爱人，能恶人。见贤而不能举，举而不能先，命也。见不善而不能退，退而不能远，过也。好人之所恶，恶人之所好，是谓拂人之性，菑必逮夫身。是故君子有大道，必忠信以得之，骄泰以失之。生财有大道，生之者众，食之者寡，为之者疾，用之者舒，则财恒足矣。仁者以财发身，不仁者以身发财。未有上好仁，而下不好义者也；未有好义，其事不终者也，未有府库财，非其财者也。孟献子曰：“畜马乘，不察于鸡豚；伐冰之家，不畜牛羊；百乘之家，不畜聚敛之臣。与其有聚敛之臣，宁有盗臣。”此谓国不以利为利，以义为利也。长国家而务财用者，必自小人矣，彼为善之。小人之使为国家，菑害并至，虽有善者，亦无如之何矣。此谓国家不以利为利，以义为利也。
诸葛亮集·诫外甥书
夫志当存高远，慕先贤，绝情欲，弃凝滞，使庶几之志，揭然有所存，恻然有所感；去细碎，广咨问，除嫌吝，虽有淹留，何损于美趣，何患于不济？若志不强毅，意不慷慨，徒碌碌滞于俗，默默束于情，永窜伏于凡庸，不免于下流矣。