鼎稔道學館

第 1 章

勖學第三（節）

原文 85 字

原文85 字

夫學者，所以清澄性理，簸揚埃穢，雕鍛礦璞，砥礪利用也。當其求師也，未必皆能盡其善；既得之矣，又患其不肯盡心。故學之廣在於不倦，不倦在於固志。志苟不固，雖日見聖人，無益也。

白話 · CC0494 字

Learning is the means by which one clarifies and settles one's nature and principle (xingli), winnows away dust and filth, refines raw ore and unpolished jade, and whets oneself into a useful instrument.

When one is seeking a teacher, one may not always find one who can transmit the full good;even when one has found such a teacher, one further worries that one will not give one's whole heart.

Therefore the breadth of learning lies in not growing weary, and not growing weary lies in firmness of will.If the will is not firm, then though one were to see a sage every day, there would be no benefit.

學者註623 字

This passage is striking for its use of *xingli* 性理 — a term that would not become philosophically central until the Song Neo-Confucians.Ge Hong's usage here is one of the earliest attestations in a Daoist context.

Sailey (1978: 222) reads the metallurgical metaphor (kuangpu 礦璞, 'raw ore and unpolished jade') as a deliberate bridge to the Inner Chapters' alchemical vocabulary: self-cultivation is *waidan* turned inward.

The line 'though one were to see a sage every day, there would be no benefit' polemicizes against passive transmission — a critique that would resurface in Chan Buddhism three centuries later.

校讀說明：此條題為「勖學第三（節）」，本站依可追源底本整理原文、白話與註釋。閱讀時宜先核對章題、人物、名物、句讀與材料來源，再判斷它在勸善倫理、報應觀念與日用規範中的用途；若作研究引用，仍需回查底本與異文。