幽夢影 — Part 1
Date: 2005-02-02T00:00:00+00:00
Keywords: Aphorisms and apothegms

The Project Gutenberg eBook of 幽夢影 — Part 1

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Title: 幽夢影 — Part 1

Author: Chao Zhang

Release date: February 1, 2005 [eBook #7418]
Most recently updated: December 30, 2020

Language: Chinese

Other information and formats: www.gutenberg.org/ebooks/7418

Credits: Produced by Chungyi Chen

*** START OF THE PROJECT GUTENBERG EBOOK 幽夢影 — PART 1 ***

Produced by Chungyi Chen

幽夢影 清 張潮

幽夢影序

幽夢影

跋

幽夢影序

序一

余窮經讀史之餘，好覽稗官小說。自唐以來不下數百種，不但可以備考遺忘，亦可以增長意識。如遊名山大川者，必探斷崖絕壑；玩喬松古柏者，必采秀草幽花。使耳目一新，襟情怡宕。此非頭巾褦襶，章句腐儒之所知也。
故余於詠詩撰文之暇，筆錄古軼事今新聞，自少至老 著數十種。
如《說史》、《說詩》、《賞鑑》、《盈鑑》、《東山談苑》、《汗青餘語》、《硯林》、《不妄語述》、《茶史補》、《四蓮花齋 錄》、
《 翁漫錄》、《禪林漫錄》、《讀史浮白集》、《古今書字辨訛》、
《秋雪叢談》、《金陵野抄》之類，雖未雕板問世，而友人借抄幾遍東南諸郡，執可傲子雲而睨君山矣。
天都張仲子心齋，家積縹緗，胸羅星宿，筆花繚繞，墨瀋淋漓。其所著述，與余旗鼓相當，爭奇 富。如孫伯符與太史子義相遇余神亭，又如石崇王愷擊碎珊瑚時也。其《幽夢影》一書，尤多格言妙論；言人之所不能言，道人之所以未經道。展味低迴，似餐帝漿 瀣，聽鈞天廣樂，不知此身之在下方塵世矣。至如「律己宜帶秋氣，處世宜帶春氣」
；「婢可以當奴，奴不可當婢」；「無損于世，謂之善人；有害于世，謂之惡人」；「尋樂靖乃學仙，避苦靖乃學佛」；超超元箸，絕勝支許
，清淡人當鏤心銘腑，豈止配韋書紳而已哉。

持老人 余懷廣霞製

序二

心齋著書滿家，皆含經咀史，自出機杼，卓然可傳。是編是其一臠片羽，然三才之理，萬物之情，古今人事之變，皆在是矣。
顧題之以夢且影云者，吾聞海外有國焉，夜長而晝短，以畫之所為為幻，以夢之所遇為真。又聞人有惡其影而欲逃之者。然則夢也者，乃其所以為覺；影也者，乃其所以為形也耶。瘐辭讔語，言無罪而聞足戒
！是則心齋所為盡心焉者也。
讀是編也，其亦可以聞破夢之鐘，而就陰以息影也夫！

江東同學弟 孫致彌題

序三

張心齋先生家自黃山，才奔陸海，柟榴賦就，錦月投懷；芍藥詞成
，繁花作饌。蘇子瞻十三樓外，景物猶然；杜牧之廿四橋頭，流風仍在
，靜能見性。洵哉人我不問，而喜嗔不形。弱僅勝衣，或這清虛日來，而滓穢日去。憐才惜玉，心是靈犀，繡腹錦胸，身同丹鳳。花間選句，盡來珠玉之音，月下題詞，已滿珊瑚之笥。豈如蘭臺作賦，僅別東西；
漆園著書，徒分內外而已哉！
然而繁文豔語，止才子餘能，而卓識奇思。誠詞人本色。若夫舒性情而為著述。緣閱歷以作篇章。清如梵室之鐘，令人猛省；響若尼山之鐸，別有深思。則《幽夢影》一書，余誠不能已於手舞足蹈，心曠神怡也。
其云益人謂善，害物謂惡，咸彷彿乎外王內聖之言。又謂律己宜秋
，處世宜春，亦陶鎔乎誠意正新之旨。他如片花寸草，均有會心；遙水近山，不遺元想；息機物外，古人之糟粕不論；信手拈時，造化之精微入悟；湖山乘興，盡可投囊；風月維譚，監供揮麈，金繩覺路，宏開入夢之毫；寶筏迷津，直渡廣長之舌。以風流道學，寓教化於詼諧；為色為空，知猶有這個在；如夢如影，且應作如是觀。

湖上晦村學人 石龐序

幽 夢 影 歙縣 張心齋著

讀經宜冬，其神專也；讀史宜夏，其時久也；讀諸子宜秋，其致別也；
讀諸集宜春，其機暢也。
曹秋岳曰：可想見其南面百城時。
龐筆奴曰：讀《幽夢影》，則春夏秋冬，無時不宜。

經傳宜獨坐讀，史鑑宜與友共讀。
孫愷似曰：深得此中真情趣，固難為不知者道。
王景州曰：如無好友，即紅友亦可。

無善無惡是聖人，善多惡少是賢者，善少惡多是庸人，有惡無善是小人
，有善無惡是仙佛。
黃九煙曰：今人一介不與者甚多，普天之下，旨半邊聖人也。利之不庸者，亦復不少。
江含徵曰：先惡後善，是回頭人；先善後惡，是兩截人。
殷日戒曰：貌善心惡者，是奸人，亦當分別。
冒青若曰：昔人云：「善可為而不可為。」唐解元詩云：「善亦嬾為何況惡？」當於有無多少中更進一層。

天下有一人知己，可以不恨。不獨人也，物亦有之。如菊以淵明為知己
，梅以和靖為知己，竹以子猷為知已，蓮以濂溪為知己，桃以避秦人為知己，杏以董奉為知己，石以米顛為知己，荔枝以太真為知己，茶以盧仝陸羽為知己，香草以靈均為知己，蓴鱸以季鷹為知己，蕉以懷素為知己，瓜以邵平為知己，雞以處宗為知己，鵝以右軍為知己，鼓以禰衡為知己，琵琶以明妃為知己。一與之訂，千秋不移。若松之於秦始、鶴之於衛懿，正所謂不可與作緣者也。
查二瞻曰：此非松鶴有求於秦始衛懿，不幸為其所近，欲避之而不能耳
。
殷日戒曰：二君究非如松鶴者，然亦無損其為松鶴。
周星遠曰：鶴於衛懿，猶當感思，至呂政五大夫之爵，直是唐突十八公耳。
王名友曰：松遇封，鶴乘軒，還是知己。世間尚有 松煮鶴者，此又秦衛之罪人也。
張竹坡曰：人中無知己，而下求物是物幸而人不幸矣；物不遇知己，而濫用於人，是人快而物不快矣。可見知己之難，知其苦。方能知其樂。

為月憂雲、為書憂蠹、為花憂風雨、為才子佳人憂薄命，真是菩薩心腸
。
余淡心曰：洵如君言，亦安有樂時耶？
孫松坪曰：所謂君子有終身之憂者耶。
黃交三曰：為才子佳人憂薄命一語，真令人淚濕青衫。
張竹坡曰：第四憂，恐命薄者消受不起。
江含徵曰：我讀此書時，不免為蟹憂霧。
竹坡又曰：江子此言，直是為自己憂蟹耳。
尤梅庵曰：杞人憂天，嫠婦憂國，無乃類是。

花不可以無蝶，山不可以無泉，石不可以無苔，水不可以無藻，喬木不可以無藤蘿，人不可以無癖。
黃石閭曰：事到可傳皆具癖，正謂此耳。孫松坪曰：和長輿卻未許籍口
。

春聽鳥聲，夏聽蟬聲，秋聽蟲聲，冬聽雪聲，白晝聽棋聲，月下聽簫聲
，山中聽松聲，水際聽欸乃聲，方不虛生此耳。若惡少斥辱，悍妻詬誶
，真不若耳聾也。
黃仙裳曰：此諸種都頗易得，在人能領略耳。
朱菊山曰：山老所居，乃城市森林，故其言如此。若我輩日在廣陵城市中，求一鳥聲，不啻如鳳皇之鳴，顧可易言耶。
釋中州曰：昔文殊選五十二位圓通，以普門耳根為第一。今心齋居士耳根不減普門，吾他日選圓通，自當以心齋為第一矣。
張竹坡曰：久客者，欲聽兒輩讀書聲，了不可得。
張迂庵曰：可見對惡少悍妻，尚不若日與禽蟲周旋也。又曰：讀此方知先生耳聾之妙。

上元須酌豪友，端午須酌麗友，七夕須酌韻友，中秋須酌淡友，重九須酌逸友。
朱菊山曰：我於諸友中，當何所屬耶？
王武徵曰：君當在豪與韻之間耳。
王名友曰：維揚麗友多，豪友少，韻友更少，至於淡友逸友，則削跡矣
。
張竹坡曰：諸友易得，發心酌之者為難能耳。
顧天石曰：除夕須酌不得意之友。
徐硯谷曰：惟我則無時不可酌耳。
尤謹庸曰：上元酌燈、端午酌綵絲、七夕酌雙星、中秋酌月、重九酌菊
，則吾友俱備矣

鱗魚中金魚，羽蟲中紫燕，可云物類神仙；正是東方曼倩避世，金馬門人不得而害之。
江含徵曰：金魚之所以免湯鑊者，以其色勝而味苦耳。昔人有以重價覓奇特者，以餽邑侯。邑侯他日謂之曰：「賢所贈花魚殊無味，蓋之烹之矣。」世豈少削圓方竹杖者哉？

入世須學東方曼倩，出世須學佛印了元。
江含徵曰：武帝高明善殺，而曼倩能免於死者，亦全賴吃了長生酒耳。
殷日戒曰：曼倩詩有云：「依隱玩世，詭時不逢。」以其所以免死也。
石天外曰：入得世，然後出世。入世出世打成一片，方可得心應手處。

賞花宜對佳人；醉月宜對韻人；映雪宜對高人。
余淡心曰：花即佳人，月即韻人雪即高人，既已賞花醉月映雪，即與佳人韻人高人無異也。
江含徵曰：若對此君仍大嚼，世間那有揚州鶴？
張竹坡曰：聚花月雪於一時，合佳韻高為一人，吾當不賞而心醉矣。

對淵博友，如讀異書；對風雅友，如讀名人詩文；對謹飭友，如讀聖賢經傳；對滑稽友，如讀傳奇小說。
李聖許曰：這幾種書亦如這幾種人矣。
張竹坡曰：善於讀書取友之言。

楷書須如文人，草書須如名將，行書介乎二者之間；如羊叔子緩帶輕裘
，正是佳處。
程韡老曰：心齋不工書法，乃解作此語耶。
張竹坡曰：所以羲之必做右將軍。

人須求可入詩，物須求可入畫。
龔半千曰：物之不可入畫者，豬也。阿堵物也，惡少年也。
張竹坡曰：詩亦求可見得人，畫亦求可像個物。
石天外曰：人須求可入畫，物須求可入詩。亦妙。

少年人須有老成之識見，老成人須有少年人之襟懷。
江含徵曰：今人鐘鳴漏盡，白髮盈頭者，若多收幾斛麥，便後置側室，豈非有少年襟懷耶？獨是少年老成者少耳！
張竹坡曰：十七八歲便有妾，亦居然少年老成。
李若金曰：老而腐板，定非豪傑。
王司直曰：如此方不使歲月弄人。
春者天之本懷，秋者天之別調。
石天外曰：此是透徹性命關頭語。
袁江中曰：得春氣者，人之本懷，得秋氣者，人之別調。
尤梅庵曰：夏者天之客氣，冬者天之素風。
陸雲士曰：和神當春，清節為秋，天在人中矣。

昔人云：若無花月美人，不願生此世界。予益一語云：若無翰墨棋酒，不必定作人身。
殷日戒曰：枉為人身生在世界，急宜猛省。
顧天石曰：海外諸國，決無翰墨棋酒。即有亦與吾不同，一般有人何也
？
胡會來曰：苦無豪傑文人，亦不須要此世界。

願在木而為樗，願在草為而蓍，願在鳥而為鷗，願在獸而為廌，願在蟲而為蝶，願在魚而為鯤。
吳蘭次曰：較之閒情一賦，所願更自不同。
鄭破水曰：我願生生世世為頑石。
尤梅庵曰：第一大願，又曰：願在人而為夢。
尤慧珠曰：我亦有大願，願在夢而為影。
弟木山曰：前四願皆是相反，蓋前知則必多才，忘機則不能觸邪也。

黃九煙先生云：「古今人必有其偶雙。千古無偶者，其惟盤古乎？」予謂：「盤古亦未賞無偶，但我輩不及見耳。其人是誰？即此劫盡最後一人也。」
孫松坪曰：如此眼光，何啻出牛背上耶？
洪秋士曰：偶亦不必定是兩人，有三人為偶者，有四人為偶者，有五六七八人為偶者。是又不可不知。

古人以冬為三餘，予謂當以夏為三餘：晨起者夜之餘，夜坐者晝之餘，午睡者應酎人事之餘。古人詩曰：「我愛夏日長。」，洵不誣也。
張竹坡曰：眼前問冬夏皆有餘者，能幾人乎？
張迂庵曰：此當是先生辛未以前語。

莊周夢為蝴蝶，莊周之幸也；蝴蝶夢為莊周，蝴蝶之不幸也。
黃九煙曰：惟莊周乃能夢為蝴蝶，惟蝴蝶乃能夢為莊周耳。若世之擾擾紅塵者，其能有此等夢乎？
孫愷似曰：君於夢之中，又占其夢耶。
江含徵曰：周之喜夢為蝴蝶者，以其入花深也。若夢甫酣而乍醒，則又如嗜酒者夢赴席。而為妻驚醒，不得不加痛詬誶矣。
張竹坡曰：我何不幸而為蝴蝶之夢者！

藝花可以邀蝶，纍石可以邀雲，栽松可以邀風，貯水可以邀萍，築臺可以邀月，種蕉可以邀雨，植柳可以邀蟬。
曹秋岳曰：藏書可以邀友。
崔蓮峰曰：釀酒可以邀我。
尤艮齋曰：安得此賢主人。
尤慧珠曰：賢主人非心齋而誰乎?
倪永清曰：選時可以邀謗。
陸雲士曰：積德可以邀天，力耕可以邀地，乃無意相邀而若邀者，與邀名邀利者迴異。
龐天池曰：不仁可以邀富。

景有言之極幽，而實蕭索者，煙雨也。境有言之極雅，而實難堪者，貧病也。聲有言之極韻，而實粗鄙者，賣花聲也。
謝海翁曰：物有文極俗，而實可愛者，阿堵物也。
張竹坡曰：我幸得極雅之境。

才子而富貴，定從福慧雙修得來。
冒青若曰：才子富貴難兼，若能運用富貴，纔是才子，纔是福慧雙修。
世豈無才子兩富貴者乎，徒自貪著，無濟於人，仍是有福無慧。
陳 山曰：釋氏云：修福不修慧，象身掛瓔珞。修慧不修福，羅漢供養薄。正以其難兼耳。山翁發為此論，直是夫子自道。
江含徵曰：寧可拼一副菜園肚皮，不可有一副酒肉面孔。

新月恨其易沉，缺月恨其遲上。
孔東塘曰：我唯以月之遲早，為睡之遲早耳。
孫松坪曰：第勿使浮雲點綴塵滓太清足矣。
冒若青曰：天道忌盈，沉與遲，請君勿恨。
張竹坡曰：易沉易上，可以卜君子之進退。

躬耕吾所不能，學灌園而已矣；樵薪吾所不能，學薙草而已矣。
江扶晨曰：不為老農，而為老圃，可云半個樊遲。
釋菌人曰：以灌園薙草，自任自待，可謂不薄；然筆端隱隱有非其種者
。鋤而去之意。
王司直曰：予自名為識字農夫，得無妄甚。

一恨書囊易蛀，二恨夏夜有蚊，三恨月臺易漏，四恨菊葉多焦，五恨松多大蟻，六恨竹多落葉，七恨桂荷易謝，八恨薛蘿藏虺，九恨架花生刺
，十恨河豚多毒。
江菂庵曰：黃山松並無大蟻，可以不恨。
張竹坡曰：安得諸恨物，盡有黃山乎。
石天外曰：予另有二恨，一曰才人無行，二曰佳人薄命。

樓上看山，城頭看雪，燈前看月，舟中看霞，月下看美人，另是一番情境。
江允凝曰：黃山看雲，更佳。
倪永清曰：做官時看進士，分金處看文人。
畢右萬曰：予每於雨後看柳，覺塵襟俱滌。
尤謹庸曰：山上看雪，雪中看花，花中看美人，亦可。

山之光，水之聲，月之色，花之香，文人之韻致，美人之姿態，皆無可名狀，無可執著。真足以攝召魂夢，顛倒情思。
吳街南曰：以極有韻致之文人，與極有姿態之美人，共坐於山水花月間
。不知此時魂夢何如？情思何如？

假使夢能自主；雖千里無難命駕，可不羨長房之縮地。死者可以晤對，可不需少君之招魂；五嶽可以臥遊，可不俟婚嫁之盡畢。
黃九煙曰：予嘗謂鬼有時勝人，正以其能自主耳。
江含徵曰：吾恐上窮碧落下黃泉，兩地茫茫皆不見。張竹坡曰：夢魂能自主，則可一生死。通人鬼，真見道之言也。

昭君以和親而顯，劉蕡以下第而傳;可謂之不幸，不可謂之缺陷。
江含徵曰：若故折黃雀腳而後醫之，亦不可。
尤梅庵曰：不然一老官人，一低進士耳。

以愛花之心愛美人，則領略自饒別趣；以愛美人之心愛花，則護惜倍有深情。
冒辟疆曰：能如此，方是其領略，真護惜也。
張竹坡曰：花與美人何幸遇此東君！

美人之勝於花者，解語也；花之勝於美人者，生香也。二者不可得兼，舍生香而解語者也。王勿翦曰：飛燕吹氣若蘭，合德體自生香，薛瑤英肌肉皆香，則美人又何嘗不生香也。

窗內人於窗紙上作字，吾於窗外觀之，極佳。
江含徵曰：若索債人於窗紙外紙上畫，吾且望之卻走矣。

少年讀書，如隙中窺月；中年讀書，如庭中望月；老年讀書，如臺上玩月。皆以閱歷之淺深，為所得之淺深耳。
黃交三曰：真能知讀書痛癢者也。
張竹坡曰：吾叔此論，直置身廣寒宮裡，下視大千世界，皆清光似水矣
。
畢右萬曰：吾以為學道，亦有淺深之別。

吾欲致書雨師；春酉宜始於上元節後，至清明十日之內，及穀雨節中;
夏雨宜於每月上弦之前，及下弦之後，秋雨宜於孟秋季秋之上下二旬。
至若三冬，正可不必雨也。
孔東塘曰：君若果有此牘，吾願作致書郵也。
余生生曰：使天雨栗，雖自元旦雨至除夕，亦未為不可。
張竹坡曰：此書獨不致於巫山雨師。

為濁富不若為清貧，以憂生不若以樂死。
李聖許曰：順理而生，雖憂不憂;逆理而生，雖樂不樂。
吳野人曰：我寧願為濁富。
張竹坡曰：我願太奢，欲為清富，焉能遂願。

天下唯鬼最富；生前囊無一文，死後每饒楮鏹。天下為鬼最尊；生前或受欺凌，死後必多跪拜。
吳野人曰：世於貧士，輒目為窮鬼，則又何也。
陳康疇曰：窮鬼若死，即並稱尊矣。

蝶為才子之化身，花乃美人之別號。
張竹坡曰：蝶入花房香滿衣，是反以金屋貯才子矣。

因雪想高士；因花想美人；因酒想俠客；因月想好友；因山水想得意詩文。
弟木山曰：余每見人長一枝，即思效之；雖至瑣屑，亦不厭也。大約是愛博而情市。
張竹坡曰：多情語，令人泣下。
尤謹庸曰：因得意詩文想心齋矣。
李季子曰：此善於設想者。
陸雲士曰：臨川謂想內成因中見，與此相發。

聞鵝聲如在白門，聞櫓聲如在三吳，聞灘聲如在浙江，聞羸馬項下玲鐸聲，如在長安道上。
聶晉人曰：南無觀世音菩薩摩訶薩！
倪永清曰：眾音寂滅時，又作麼生話會。

一歲諸節；以上元為第一，中秋次之，五日九日又次之。
張竹坡曰：一歲當以我意暢日為佳節。
顧天石曰：躋上元於中秋之上，未免尚耽綺習。

雨之為物，能令畫短，能令夜長。
張竹坡曰：雨之為物，能令天閉眼，能令地生毛，能為水國廣封疆。

古之不傳於今者，嘯也、劍術也、彈棋也、打球也。
黃九煙曰：古之絕勝於今者。官妓女道士也。
張竹坡曰：今之絕勝於古者，能吏也、猾棍也、無恥也。
龐天池曰：今之必不能傳於後者，八股也。

詩僧時復有之，若道士之能詩者，不啻空谷足音，何也？
畢右萬曰：僧道能詩，亦非難事。但惜僧道不知禪元耳。
顧天石曰：道於三教中原屬第三，
應是根器最鈍人做。那得會詩？軒轅彌明，昌黎寓言耳。
尤謹庸曰：僧家勢利第一，能詩次之。
倪永清曰：我所恨者，辟榖之法不傳。

當為花中之萱草，毌為鳥中之杜鵑。

物之樨者，皆不可厭，惟驢獨否。
黃略似曰：物之老者皆可厭，惟松與梅否。
倪永清曰：惟癖於驢者，則不厭之。

女子自十四五歲，至二十四五歲，此十年中，無論燕秦吳越，其音大都嬌媚動人；一睹其貌，則美惡判然矣。耳聞不如目見，於此益信。
吳聽翁曰：我向以耳根之有餘，補目力之不足。今讀此，乃知卿言亦復佳也。
江含徵曰：簾為妓衣，亦殊有見。
張竹坡曰：家有少年醜婢，當今隔屏私語，滅燭待寢何如。
倪永清曰：若逢美貌而聲惡者，又當何如？

尋樂境乃學仙，避苦趣乃學佛；佛家所謂極樂世界者，蓋謂眾苦之所不到也。
江含徵曰：著敗絮，行荊棘中，固是苦事；彼披忍辱鎧者，亦未得優遊自到也。
陸雲士曰：空諸所有，受即是空，其為苦樂。不足言矣。故學佛優於學仙。

富貴而勞悴，不若安閒之貧賤；貧賤而驕傲，不若謙恭之富貴。
曹實庵曰：富貴而又安閒，自能謙恭也。
許師六曰：富貴而又謙恭，乃能安閒耳。
張竹坡曰：謙恭安閒，乃能長富貴也。
張迂庵曰：安閒乃能驕傲，勞悴則必謙恭。

目不能自見，鼻不能自嗅，舌不能自舐，手不能自握，惟耳能自聞其聲
。
弟木山曰：豈不聞心不在焉，聽而不聞乎？兄弟誑我哉。
張竹坡曰：心能自信。
釋師昂曰：古德云：「眉與目不相識，只為太近。」

凡聲皆宜遠聽，惟琴聲則遠近皆宜。
王名友曰：松濤聲、瀑布聲、簫笙聲、潮聲、讀書聲、鐘聲、梵聲，皆宜遠聽。惟琴聲、度曲聲、雪聲，非近聽不能得其離合抑揚之妙。
龐天池曰：凡色皆宜近看，惟山色遠近皆宜。

目不能識字，其悶尤過於盲；手不能執管，其苦更甚於啞。
陳囗山曰：君獨未知今不識字不握管者，其樂尤甚於不盲不啞者也。

並頭聯句，交頸論文，宮中應制，歷使屬國，皆極人間樂事。
狄立人曰：既已並頭交頸，即欲聯句論文，恐亦有所不暇。
江舟次曰：歷使屬國，殊不易易。
孫松坪曰：邯鄲舊夢，對此惘然。
張竹坡曰：並頭交頸樂事也；聯句論文，亦樂事也。是以兩樂并為一樂者，則當以兩夜并一夜方妙；然其樂一刻，勝於一日矣。
沈契掌曰：恐天亦見妒。

《水滸傳》，武松詰蔣門神云：「為何不姓李？」此語殊妙。蓋姓有佳有劣；如華、如柳、如雲、如蘇、如喬。皆極風韻。若夫毛也、賴也、焦也、牛也，則皆塵於目而棘於耳者也。
先渭求曰：然則君為何不姓李耶？
張竹坡曰：止聞今張著李，不聞今李昔張也。

花之宜於目，而復宜於鼻者：梅也、菊也、蘭也、水仙也、珠蘭也、木香也、玫瑰也、蠟梅也、餘則皆宜於目者也。花與葉俱可觀者：秋海棠為最，荷次之；海棠、酴醾、虞美人、水仙又次之。葉勝於花者，止雁來紅、美人蕉而已。花與葉俱不足觀者，紫薇也、辛夷也。
周星遠曰：山老可當花陣一面。
張竹坡曰：以一葉而能勝諸花者，此君也。

高語山林者，輒不善談市朝事；審若此，則當並廢史漢諸書而不讀矣。
蓋諸書所載者，皆古之市朝也。
張竹坡曰：高語者，必是虛聲處士；真入山者，方能經綸市朝。

雲之為物，或崔巍如山，或瀲灩如水，或如人，或如獸，或如魚鱗，故天下萬物皆可畫，惟雲不能書。世所畫雲，亦強名耳。
何蔚宗曰：天下百官皆可做，惟教官不可做，做教官者，皆謫戌耳。
張竹坡曰：雲有反面正面，有陰陽向背，有層次內外，細觀其與日映，則知其明處乃一面，暗處又一面。嘗謂古今無一畫雲手，不謂
《幽夢影》中，先得我心。

值太平世，生湖山郡，官長廉靜，家道優裕，娶婦賢淑，生子聰慧。人生如此，可云全福。
許篠林曰：若以粗愚蠢愚之人當之，則負卻造物。
江含徵曰：此是黑面老子，要思量做鬼處。
吳岱觀曰：過層門而大嚼，雖不得肉，亦且快意。
李荔園曰：賢淑聰慧，尤貴永年，否則福不全。

天下器玩之類，其製日工，其價日賤，毌惑乎民之貧也。
張竹坡曰：由於民貧，故益工而益賤，若不貧如何肯賤！

養花膽瓶，其式之高低大小，須與花相稱，而色之深淺濃淡，又須與花相反。
程穆倩曰：足補袁中郎瓶吏所未逮。
張竹坡曰：夫如此有不甘去南枝而生香於几案之右者乎，名花心足矣。
王宓草曰：須知相反者，正欲其相稱也。

春雨如恩詔，夏雨如赦書，秋雨如輓歌。
張諧石曰：我輩居恆苦饑，但願夏雨如饅頭耳。
張竹坡曰：赦書太多，亦不甚妙。

十歲為神童，二十小十為才子，四十五十為名臣，六十為神仙，可謂全人矣。
江含徵曰：此卻不可知，蓋神童原有仙骨故也。祇恐中間做名臣時，墮落名利場中耳。
楊聖藻曰：人孰不想，難得有此全福。
張竹坡曰：神童才子，由於己可能也。臣由於君，仙由於天，不可必也
。
顧天石曰：六十神仙，似乎太早。

武人不苟戰，是為武中之文；文人不迂腐，是為文中之武。
梅定九曰：近日文人不迂腐者，頗多，心齋亦其一也。
顧定天曰：然則心齋直謂之武夫可乎?笑笑。
王司直曰：是真文人，必不迂腐。

文人講武事，大都紙上談兵，武將論文章，半屬道聽塗說。
吳街南曰：今之武將講武事，亦屬紙上談兵。今之文人論文章，大都是道聽塗說。

斗方止三種可取，佳詩文一也，新題目二也，精款式三也。
閔賓連曰：近年斗方名士甚多，不知能入吾心齋彀中否也？

情必近於癡而始真，才必兼乎趣而始化。
陸雲士曰：真情種，真才子，能為此言。
顧天石曰：才兼乎趣，非心齋不足當之。
尤慧珠曰：余情而癡則有之，才有趣，則未能也。

凡花色之嬌媚者，多不甚香；瓣之千層者，多不結實；其矣全才之難也
。兼之者，其惟蓮花乎？
殷日戒曰：花葉根實，無所不空，亦不適其用，蓮則全有其德者也。
貫玉曰：蓮花易謝，所謂有全才，而無全福也。
王丹麓曰：我欲荔枝有好花，牡丹有佳實，方妙。
尤謹厲曰：全才必為人所忌，蓮花故名君子。

著得一部好書，便是千秋大業；注得一部古書，允為萬世宏功。
黃交三曰：世間難事注，書第一，大要於極尋常處，要看出作者苦心。
張竹坡曰：注書無難，天使人得安居無累，有可以注書之時與地難為耳
。

延名師訓子弟，入名山習舉業，丐名士代捉刀，三者無是處。
陳康疇曰：大抵名而已矣，好歹原未必著意
殷日戒曰：況今日之所謂名乎！

積畫以成字，積字以成句，積句以成篇，謂之文。文體日增，至八股而遂止。如古文、如詩、如賦、如詞、如曲、如說部、如傳奇小說，皆自無而有。方其未有之時，固不料後來之有此一體也。逮既有此一體之後
，又若天造地設，為世必應有之物。然自明以來，未見有創一體裁新人耳目者。遙計百年之後，必有其人，惜乎不及見耳。
陳康疇曰：天下事從意起，山來今日既作此想，安知其來生不既為此輩翻新之士乎？惜乎，今人不及知耳。
陳 山曰：此是先生應以創體身得度者，即現創身而為設法。
孫愷似曰：讀心齋別集、拈四子書題，以五七言韻體行之，無不入妙，嘆其獨絕，此則可當先生自序也。
張竹坡曰：見及於此，是必能創之者，吾拭目以待新裁。

雲映日而成霞，泉挂岩而成瀑。所托者異，而名亦因之。此道友之所以可貴也。
張竹坡曰：非日而雲不映，非豈而泉不挂，此道友之所以當擇也。

大家之文，吾愛之慕之，吾願學之。名家之文，吾愛之慕之，吾敢學之
。學大家而不得，所謂刻鵠不成尚類鶩也；學名家不得，則是畫虎不成
，反類狗矣。
黃舊樵曰：我則異於是，最惡世之貌為大家者。
殷日戒曰：彼不曾闖其藩籬，烏能窺其閫奧，只說得隔壁話耳。
張竹坡曰：今人讀得一兩句名家，便自稱為大家矣。

由戒得定，由定得慧，勉強漸近，自然精氣化氣，鍊氣化神，清虛有何渣滓？
袁中江曰：此二氏之學也，吾儒何不然？
陸雲士曰：楞嚴經參同契精義盡涵在內。
尤梅庵曰：極平常語，然道在是矣。

南北西東，一定之位也；前後左右，無定之位也。
張竹坡曰：聞天地晝夜旋轉，則此東西南北，亦無定之位也，或者天地外貯此天地者，當有一定耳。
予嘗謂二氏不可廢，非襲夫大養濟院之陳言也。蓋名山勝境，我輩每思蹇棠就之，使非琳宮梵剎，則倦時無可駐足，飢時誰與援餐？忽有疾風暴雨，五大夫果真足恃乎？又或邱壑深邃，非一日可了，豈能露宿以待明日乎？虎豹蛇虺，能保其不人患乎？又或為士大夫所有，果能不問主人，任我之登陟憑弔而莫之禁乎？不特此也，甲之所有，乙思起而奪之
，是啟爭端也; 祖父之所創建，子孫貧力不能修葺，其傾頹之狀，反足令山川減色矣。然此特就名山勝境之耳，即城市之內，與夫四達之衢，亦不可少此一種。客遊可作居停，一也；長途可以稍憩，二也；夏之茗
，冬之薑湯，復可以濟役夫負載之困，三也；凡此皆就事理而言之，非二氏福報之說也。
釋中洲曰：此論一出，量無慳檀越矣。
張竹坡曰：如此處置此輩甚妥。但不得令其於人家喪事誦經，吉事拜懺
，裝金為像，鑄銅作身，房如宮殿，器御鐘鼓，動說因果，雖飲酒食肉
，娶妻生子，總無不可。
石天外曰：天地生氣，大抵五十年一敘。生氣一敘，必有刀兵，飢饉瘟疫，以收其生氣；此古今一治一亂必然之數也。自佛入中國，用剃度出家法，絕其後嗣，天地蓋欲以佛節古今之生氣也。所以唐宋明以來，剃度者多，而兵刀劫數，稍減於春秋戰國奏漢諸時也。然則佛氏，且未必無功天地，寧特人類而哉。

雖不善書，而筆硯不可不精。雖不業醫，而驗方不可不存。雖不奕，而秋枰不可不備。
江含徵曰：雖不善飲，而良醞不可不藏；此坡仙之所以為仙也。
顧天石曰：雖不好色，而美女妖童不可不蓄。
畢右萬曰：雖不習武，而弓矢不可不張。

方外不必戒酒，但須戒俗；紅裙不必通文，但須得趣。
朱其恭曰：以不戒酒之方外，遇不通文之紅裙，必有可觀。
陳定九曰：我不善飲，而方外不飲者，誓不與之語；紅裙若不識趣，亦不樂與近。
釋浮村曰：得居士此論，我輩可放心豪飲矣。
弟東囿曰：方外並戒了化緣方妙。

梅邊之石宜古，松下之石宜拙，竹傍之石宜瘦，盆內之石宜巧。
周星遠曰：論石至此，直可當九品中正。
釋中州曰：位置相當，足見胸次。

律己宜帶秋氣，處世宜帶春氣。
孫松楸曰：君子所以有矜群而無爭黨也。
胡靜天曰：合夷惠為一人，吾願親灸之。
尤梅庵曰：皮裡春秋。

厭催租之敗意，亟宜早早完種，喜老衲之談襌，難免常常布施。
釋中州曰：居士輩之實情，吾僧家之私冀，直被一筆寫出矣。
瞎尊者曰：我不會談襌，亦不敢妄求布施，惟閒寫青山賣耳。

松下聽琴，月下聽簫，澗邊聽瀑布，山中聽梵唄，覺耳中別有不同。
張竹坡曰：其不同處，有難於向不知者道。
倪永清曰：識得不同二字，方許亨此清聽。

月下聽襌，旨趣益遠；月下聽劍，肝膽益真；月下論詩，風致益幽；月下對美人，情意首篤。
袁士旦曰：溽暑中赴華筵，冰雪中應考試，陰雨中對道學先生，與此何如？

有地上之山水，有畫上之山水，有夢中之山水，有胸中之山水；地上者妙在邱壑深邃，畫上者妙在筆墨淋漓，夢中者妙在景象變幻，胸中者妙在位置自如。
周星遠曰：心齊《幽夢影》中文字，其妙亦在景象變幻。
殷日戒曰：若詩文中之山水，其幽深變幻，更不可名狀。
江含徵曰：但不可有面上之山水。
余香祖曰：余境況不佳，水窮山盡矣。

一日之計種蕉，一歲之計種竹，十年之計種柳，百年之計種松。
周星遠曰：千秋之計，其著書乎？
張竹坡曰：百世之計種德。

春雨宜讀書，夏雨宜奕棋，秋雨宜檢藏，冬雨宜飲酒。
周星遠曰：四時惟秋雨最難聽。然予謂無分今雨舊雨，聽之皆要飲酒也
。

詩文之體得秋氣為佳，詞曲之無得春氣為佳。
江含徵曰：調有慘澹、悲傷者亦須相稱。
殷日戒曰：陶詩、歐文，亦似有春氣勝。

抄寫之筆墨，不必過求其佳，若施之縑素，則不可不求其佳。誦讀之書籍，不必過求其備，若以供稽考，則不可不求其備。遊歷之山水，不必過求其妙；若因之卜居，則不可不求其妙。
冒辟疆曰：外逼之女色，不必過求其美；若以作姬妾，則不可不求其美
。倪永清曰：觀其區處條理，所在經濟可知。
王司直曰：求其所當求，而不求其不必求。

人非聖賢，安能無所不知。祇知其一、惟恐不止其一，復求知其二者上也；止知其一，因人言始知有其二者次也；止知其一，人言有其二而莫之信者，又其次也；止知其一，惡人言有其二者，斯下之下矣。
周星遠曰：兼聽則聰，心齋所以深於知也。
倪永清曰：聖賢大學問，不意於清語得之。

史官所紀者，直世界也；職方所載者，橫世界也。
袁中江曰：眾宰官所治者，斜世界也。
尤梅庵曰：普天下所行者，混沌世界也。
顧天石曰：吾嘗思天上之天堂，何處築基？地下之地獄，何處出氣？世界固有不可思議者。

先天八掛，豎看者也，後天八掛，橫看者也。
吳街南曰：橫看、豎看，皆看不著。
錢目天曰：何如袖手旁觀？

藏書不難，能看為難；看書不難，能讀為難；讀書不難，能用為難；能用不難，能記為難。
洪去蕪曰：心齋以能記次於能用之後，想亦苦記性不如耳。世固有能記而不能用者。
王端人曰：能記、能用，方是真讀書人。
張竹坡曰：能記固難，能行尤難。

求知己於朋友易，求知己於妻妾難，求知己於君臣則尤難之難。
王名友曰：求知己於妾易，求知己於妻難，求知己於有妾之妻尤難。
張竹坡曰：求知己於兄弟亦難。
江含徵曰：求知己於鬼神，則反易耳。

何謂善人？無損於世者則謂之善人。何謂惡人？有害於世者則謂之惡人
。
江含徵曰：尚有有害於世，而反邀善人之譽，此實為好利而顯名為高者
，則又惡人之尤。

有工夫讀書，謂之福；有力量濟人，謂之福；有學問著述，謂之福；無是非到耳，謂之福；有多聞直諒之友，謂之福。
殷日戒曰：我本薄福人，宜行事求福，在隨時儆醒而已。
楊聖藻曰：在我者可必，在人者不能必。
王丹麓曰：備此福者，惟我心齋。
李水樵曰：五福駢臻固佳，苟其半者，亦不得謂之無福。
倪永清曰：直諒之友，富貴人久拒之矣，何心齋反求之也？

人莫樂於閒，非無所事事之謂也。閒則能讀書，閒則能遊名勝，閒則能交益友，閒則能飲酒，閒則能著書。天下之樂，孰大於是？
陳 山曰：然則正是忙極處。
黃交三曰：閒字前有止敬功夫，方能到此。
尤梅庵曰：昔人云：「忙里偷閒」閒而可偷，盜亦有道矣。
李若金曰：閒固難得，有此五者，方不負閒字。

文章是案頭之山水，山水是地上之文章。
李聖許曰：文章必明秀，方可作案頭山水；山水必曲折，乃可名地上之文章。

平上去入，乃一定之至理。然入聲之為字也少，不得謂凡字皆有四聲也
。世之調平仄者，於入聲之無其字者，往往以不相合之音隸於其下，為所隸者，苟無平上去之三聲，則是以寡婦配鰥夫，猶之可也。若所隸之字，自有其平上去之三聲，而欲強以從我，則是干有夫之婦矣，其可乎
？姑就詩韻言之：如東冬韻無入聲者也，今人盡調之以東董凍督。夫督之為音，當附於都睹妒之下。若屬之於東董凍，又何以處夫都睹妒？若東都二字，俱以督為入聲，則是一婦而兩夫矣。三江無入聲者也，今人盡調之以江講絳覺；殊不知覺之為音，當附於交絞之下者也。諸如此類
，不勝其舉。然則如之何而後可？曰鰥者聽其鰥，寡者聽其寡，夫婦全者，安其全，各不相干而已矣。
石天外曰：中州音無入聲，是有夫無婦，天下皆成曠夫世界矣！

《水滸傳》是一部怒書，《西遊記》是一部悟書，《金瓶梅》是一部哀書。
江含徵曰：不會看《金瓶梅》，而只學其淫，是愛東坡者，但愛吃東坡肉耳。
殷日戒曰：《幽夢影》是一部快書。
朱其恭曰：余謂《幽夢影》是一部趣書。

讀書最樂，若讀吏書則是喜少怒多，究其之怒處亦樂處也。
張竹坡曰：讀到喜怒俱忘，是大樂境。
陸雲士曰：余嘗有句云：「讀《三國志》無人不為劉，讀《南宋書》無人不冤岳。」第人不知怒處亦樂處耳。怒而能樂，惟善讀史者知之。

發前人未發之論，方是奇書；言妻子難言之情，乃為密友。
孫愷似曰：前二語是心齋著書本領。
畢右萬曰：奇書我卻有數種，如人不肯看何！
陸雲士曰：《幽夢影》一書，所發者皆未發之論，所言者皆難言之情。
欲語羞雷同，可以題贈。

一介之士，必有密友；密友不必是刎頸之交。大率雖千百里之遙，皆可相信，而不為浮言所動；聞有謗之者，即多方為之辯析而後已。事之宜行止者，代為籌畫決斷；或事當利害關頭，有所需而後濟者，即不必與聞，亦不慮其負我與否，竟為力承其事。此皆所謂密友也。
殷日戒曰：後段更見懇切周詳，可以想見其為人耳。
石天外曰：如此密友，人生難得幾人，僕願心齊先生當之。

風流自賞，衹容花鳥趨陪；真率誰知，合受煙覆供養。
江合徵曰：是聞雞起舞，酒後耳熱氣象。
王丹麓曰：予性不耐飲，美酒亦易淡。所最難忘者，名耳！
陸雲士曰：惟恐不好名，丹麓此言，具見真處。

芰荷可食，而亦可衣；金石可器，而亦可服。
張竹坡曰：然後知濂溪不過為食計耳。
王司直曰：今之為衣食計者，果似濂溪否？

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