{ "meta": { "book": { "id": "laozi", "title": "老子", "titleSimp": "老子", "author": "老聃", "authorSimp": "老聃", "era": "春秋", "eraSimp": "春秋", "editor": "河上公、王弼等", "editorSimp": "河上公、王弼等", "edition": "王弼《老子注》", "editionSimp": "王弼《老子注》", "slug": "laozi", "baseLabel": "王弼《老子注》", "baseLabelSimp": "王弼《老子注》", "separationLabel": "河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、嚴遵指歸、李榮注、陸希聲傳、呂惠卿傳、蘇轍老子解、吳澄道德真經注、憨山道德經解、魏源老子本義、俞樾平議、王夫之老子衍十四家", "separationLabelSimp": "河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、严遵指归、李荣注、陆希声传、吕惠卿传、苏辙老子解、吴澄道德真经注、憨山道德经解、魏源老子本义、俞樾平议、王夫之老子衍十四家", "intro": "《老子》八十一章，分道經、德經。LibreBook 以王弼《老子注》為底本，逐章整理正文、舊注、今譯與校記；第一至八十一章已上線，全帙完竣。", "introSimp": "《老子》八十一章，分道经、德经。LibreBook 以王弼《老子注》为底本，逐章整理正文、旧注、今译与校记；第一至八十一章已上线，全帙完竣。" }, "chapter": { "id": "laozi-01", "no": 1, "part": "道經", "partSimp": "道经", "title": "第一章", "titleSimp": "第一章", "intro": "《老子》第一章，王弼本題「道可道章」。全章六句，從可道可名說起，提出常道、常名、無名有名、無欲有欲，終於「玄之又玄，眾妙之門」。本站以王弼《老子注》為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、嚴遵指歸、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、憨山《道德經解》、魏源《老子本義》、俞樾《老子平議》與王夫之《老子衍》，並附編者今譯。", "introSimp": "《老子》第一章，王弼本题「道可道章」。全章六句，从可道可名说起，提出常道、常名、无名有名、无欲有欲，终于「玄之又玄，众妙之门」。本站以王弼《老子注》为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、严遵指归、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、憨山《道德经解》、魏源《老子本义》、俞樾《老子平议》与王夫之《老子衍》，并附编者今译。", "guide": "點擊任一句可展開句注；點擊字詞可看本句訓釋；按「諸家並觀」可將同一句的十四家舊注並列對讀。", "guideSimp": "点击任一句可展开句注；点击字词可看本句训释；按「诸家并观」可将同一句的十四家旧注并列对读。", "slug": "01", "order": 1, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「道可道，非常道」開篇，分說常道、常名、無名有名、無欲有欲，終於「玄之又玄，眾妙之門」；附河上公、王弼、成玄英、唐玄宗、嚴遵、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、俞樾、王夫之十四家注疏。", "summarySimp": "以「道可道，非常道」开篇，分说常道、常名、无名有名、无欲有欲，终于「玄之又玄，众妙之门」；附河上公、王弼、成玄英、唐玄宗、严遵、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、俞樾、王夫之十四家注疏。", "dataFile": "data/chapters/laozi-01.json", "relationsFile": "data/commentary-relations-laozi-01.json", "url": "/laozi/01/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第一" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》通行本", "separation": "河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、李榮《道德真經注》、陸希聲《道德真經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、憨山《道德經解》、魏源《老子本義》、俞樾《老子平議》、王夫之《老子衍》諸本對校", "punctuation": "數字轉錄所附現代標點，本站僅作閱讀輔助，尚未逐字復核原刻", "digital": "中華典藏網、大道家園、Kanripo 漢籍全文資料庫公開轉錄（僅作文字底本）", "caution": "《玄德纂疏》數字本訛字較多，河上公、王弼、唐玄宗御疏別取專本；成玄英疏、嚴遵、李榮文字經人工校正，未補缺文；陸希聲、呂惠卿、蘇轍、吳澄據道藏專本，憨山、魏源、王夫之據公開轉校本，不複製現代整理者獨創校記。", "baseSimp": "王弼《老子注》", "baseEditionSimp": "王弼《老子注》通行本", "separationSimp": "河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、李荣《道德真经注》、陆希声《道德真经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、憨山《道德经解》、魏源《老子本义》、俞樾《老子平议》、王夫之《老子衍》诸本对校", "punctuationSimp": "数字转录所附现代标点，本站仅作阅读辅助，尚未逐字复核原刻", "digitalSimp": "中华典藏网、大道家园、Kanripo 汉籍全文资料库公开转录（仅作文字底本）", "cautionSimp": "《玄德纂疏》数字本讹字较多，河上公、王弼、唐玄宗御疏别取专本；成玄英疏、严遵、李荣文字经人工校正，未补缺文；陆希声、吕惠卿、苏辙、吴澄据道藏专本，憨山、魏源、王夫之据公开转校本，不复制现代整理者独创校记。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 6, "commentaries": 58, "charNotes": 9, "collations": 4 } }, "sources": [ { "id": "heshanggong", "name": "河上公章句", "short": "河上公", "author": "河上公", "work": "老子道德經章句", "era": "漢", "years": "傳漢文帝時", "color": "#a3542c", "desc": "分章句解，兼重治身與治國，漢代黃老學的代表注本。", "count": 6, "nameSimp": "河上公章句", "workSimp": "老子道德经章句", "authorSimp": "河上公", "eraSimp": "汉", "yearsSimp": "传汉文帝时", "descSimp": "分章句解，兼重治身与治国，汉代黄老学的代表注本。", "shortSimp": "河上公" }, { "id": "wangbi", "name": "王弼注", "short": "王注", "author": "王弼", "work": "老子道德經注", "era": "曹魏", "years": "226–249", "color": "#8c5a2b", "desc": "以「無」為本，倡崇本息末，魏晉玄學的根本注本。", "count": 5, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以「无」为本，倡崇本息末，魏晋玄学的根本注本。", "shortSimp": "王注" }, { "id": "chengxuanying", "name": "成玄英疏", "short": "成疏", "author": "成玄英", "work": "老子道德經義疏", "era": "唐", "years": "約 608–669", "color": "#6b7a4a", "desc": "以重玄雙遣為宗，唐初道教義疏的代表。", "count": 6, "nameSimp": "成玄英疏", "workSimp": "老子道德经义疏", "authorSimp": "成玄英", "eraSimp": "唐", "yearsSimp": "约 608–669", "descSimp": "以重玄双遣为宗，唐初道教义疏的代表。", "shortSimp": "成疏" }, { "id": "tangxuanzong", "name": "唐玄宗御注御疏", "short": "御注", "author": "李隆基", "work": "道德真經注疏", "era": "唐", "years": "685–762", "color": "#9b3d3d", "desc": "帝王御注，兼採諸家，以妙本、應用分立。", "count": 13, "nameSimp": "唐玄宗御注御疏", "workSimp": "道德真经注疏", "authorSimp": "李隆基", "eraSimp": "唐", "yearsSimp": "685–762", "descSimp": "帝王御注，兼采诸家，以妙本、应用分立。", "shortSimp": "御注" }, { "id": "yanzun", "name": "嚴遵指歸", "short": "嚴指歸", "author": "嚴遵", "work": "道德真經指歸", "era": "漢", "years": "約前 83–10", "color": "#7a5c3e", "desc": "以「自然」「真素」立說，漢代道家的重要異解。", "count": 2, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "以「自然」「真素」立说，汉代道家的重要异解。", "shortSimp": "严指归" }, { "id": "lirong", "name": "李榮注", "short": "李注", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "生卒不詳", "color": "#4f6b7a", "desc": "唐初道士，以重玄遣執解《老》，與成玄英相先後。", "count": 4, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "生卒不详", "descSimp": "唐初道士，以重玄遣执解《老》，与成玄英相先后。", "shortSimp": "李注" }, { "id": "luxisheng", "name": "陸希聲傳", "short": "陸傳", "author": "陸希聲", "work": "道德經傳", "era": "唐", "years": "？–895", "color": "#6a5a7a", "desc": "以體用、名實說《老》，分皇、帝、王三等，謂守無名則無為而無不為。", "count": 1, "nameSimp": "陆希声传", "workSimp": "道德经传", "authorSimp": "陆希声", "eraSimp": "唐", "yearsSimp": "？–895", "descSimp": "以体用、名实说《老》，分皇、帝、王三等，谓守无名则无为而无不为。", "shortSimp": "陆传" }, { "id": "lvhuiqing", "name": "呂惠卿傳", "short": "呂傳", "author": "呂惠卿", "work": "道德真經傳", "era": "北宋", "years": "1032–1111", "color": "#7a6a4a", "desc": "北宋新學一系，以常道不可道、常名不可名開篇，兼取《莊子》有無一體之說。", "count": 1, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "北宋", "yearsSimp": "1032–1111", "descSimp": "北宋新学一系，以常道不可道、常名不可名开篇，兼取《庄子》有无一体之说。", "shortSimp": "吕传" }, { "id": "suzhe", "name": "蘇轍老子解", "short": "蘇解", "author": "蘇轍", "work": "老子解", "era": "北宋", "years": "1039–1112", "color": "#4a6a6a", "desc": "以仁義禮智為可道不可常，分道體、道用，謂玄即極。", "count": 4, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "以仁义礼智为可道不可常，分道体、道用，谓玄即极。", "shortSimp": "苏解" }, { "id": "wucheng", "name": "吳澄道德真經注", "short": "吳注", "author": "吳澄", "work": "道德真經注", "era": "元", "years": "1249–1333", "color": "#5a6a3a", "desc": "元代朱學大家，以道猶路、德猶名分釋常道常名，謂道即德、德即道。", "count": 6, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "元代朱学大家，以道犹路、德犹名分释常道常名，谓道即德、德即道。", "shortSimp": "吴注" }, { "id": "hanshan", "name": "憨山道德經解", "short": "憨山", "author": "釋德清", "work": "道德經解", "era": "明", "years": "1546–1623", "color": "#705a4a", "desc": "晚明高僧，以體用與入道工夫通釋首章，謂有無並觀、忘心忘跡方見眾妙。", "count": 4, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "晚明高僧，以体用与入道工夫通释首章，谓有无并观、忘心忘迹方见众妙。", "shortSimp": "憨山" }, { "id": "weiyuan", "name": "魏源老子本義", "short": "魏本義", "author": "魏源", "work": "老子本義", "era": "清", "years": "1794–1857", "color": "#3d5a6a", "desc": "清代今文經學家，以真常不弊之道救學術之歧，兼存首章句讀異說。", "count": 3, "nameSimp": "魏源老子本义", "workSimp": "老子本义", "authorSimp": "魏源", "eraSimp": "清", "yearsSimp": "1794–1857", "descSimp": "清代今文经学家，以真常不弊之道救学术之歧，兼存首章句读异说。", "shortSimp": "魏本义" }, { "id": "yuque", "name": "俞樾按語", "short": "俞按", "author": "俞樾", "work": "諸子平議·老子平議", "era": "清", "years": "1821–1907", "color": "#5a5a5a", "desc": "清儒校勘與訓詁，多存古字通假與碑本異文。", "count": 2, "nameSimp": "俞樾按语", "workSimp": "诸子平议·老子平议", "authorSimp": "俞樾", "eraSimp": "清", "yearsSimp": "1821–1907", "descSimp": "清儒校勘与训诂，多存古字通假与碑本异文。", "shortSimp": "俞按" }, { "id": "wangfuzhi", "name": "船山衍", "short": "船山", "author": "王夫之", "work": "老子衍", "era": "清", "years": "1619–1692", "color": "#3f5d52", "desc": "以「可者不常，常者無可」解首章，重在即用以見體。", "count": 1, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "以「可者不常，常者无可」解首章，重在即用以见体。", "shortSimp": "船山" }, { "id": "translator", "name": "本站今譯", "short": "今譯", "author": "LibreBook 編者", "work": "今譯", "era": "當代", "years": "", "color": "#8a8a8a", "desc": "編者據舊注與上下文所作語體今譯，供閱讀參照。", "count": 6, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "道可道，非常道。", "textSimp": "道可道，非常道。", "translation": "可以言说的「道」，就不是恒常不变的道。", "translationTrad": "可以言說的「道」，就不是恆常不變的道。", "noteIds": [ "c001", "c007", "c012", "c018", "c031", "c040", "c041", "c042", "c046", "c051", "c052", "c056", "c037", "c039" ], "noteCount": 14, "charNoteIds": [ "n001", "n002" ], "key": "laozi-01:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "名可名，非常名。", "textSimp": "名可名，非常名。", "translation": "可以命名的「名」，就不是恒常不变的名。", "translationTrad": "可以命名的「名」，就不是恆常不變的名。", "noteIds": [ "c002", "c007", "c013", "c019", "c020", "c040", "c041", "c042", "c046", "c051", "c052", "c056", "c039" ], "noteCount": 13, "charNoteIds": [ "n003" ], "key": "laozi-01:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "無名天地之始，有名萬物之母。", "textSimp": "无名天地之始，有名万物之母。", "translation": "「无名」，是天地的本始；「有名」，是万物的母亲。", "translationTrad": "「無名」，是天地的本始；「有名」，是萬物的母親。", "noteIds": [ "c003", "c008", "c014", "c021", "c022", "c033", "c040", "c041", "c043", "c047", "c051", "c053", "c057", "c058", "c039" ], "noteCount": 15, "charNoteIds": [ "n004", "n005" ], "key": "laozi-01:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "故常無欲，以觀其妙；常有欲，以觀其徼。", "textSimp": "故常无欲，以观其妙；常有欲，以观其徼。", "translation": "所以常守无欲，以观照道的微妙；常存有欲，以观照道的边际。", "translationTrad": "所以常守無欲，以觀照道的微妙；常存有欲，以觀照道的邊際。", "noteIds": [ "c004", "c009", "c015", "c023", "c024", "c032", "c034", "c040", "c041", "c044", "c048", "c051", "c054", "c057", "c058", "c038", "c039" ], "noteCount": 17, "charNoteIds": [ "n006", "n007" ], "key": "laozi-01:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "此兩者同出而異名，同謂之玄。", "textSimp": "此两者同出而异名，同谓之玄。", "translation": "这两者同出一源而名称不同，都可称为「玄」。", "translationTrad": "這兩者同出一源而名稱不同，都可稱為「玄」。", "noteIds": [ "c005", "c010", "c016", "c025", "c026", "c027", "c028", "c035", "c040", "c041", "c045", "c049", "c051", "c055", "c057", "c058", "c039" ], "noteCount": 17, "charNoteIds": [ "n008" ], "key": "laozi-01:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "玄之又玄，眾妙之門。", "textSimp": "玄之又玄，众妙之门。", "translation": "玄而又玄，正是一切奥妙的门户。", "translationTrad": "玄而又玄，正是一切奧妙的門戶。", "noteIds": [ "c006", "c011", "c017", "c029", "c030", "c036", "c040", "c041", "c045", "c050", "c051", "c055", "c057", "c039" ], "noteCount": 14, "charNoteIds": [ "n009" ], "key": "laozi-01:s006", "n": 6 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "道可道，非常道", "kind": "note", "text": "謂經術政教之道也。非自然長生之道也。常道當以無為養神，無事安民，含光藏輝，滅跡匿端，不可稱道也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "谓经术政教之道也。非自然长生之道也。常道当以无为养神，无事安民，含光藏辉，灭迹匿端，不可称道也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "道可道，非常道" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "名可名，非常名", "kind": "note", "text": "謂富貴尊榮，高世之名也。非自然常在之名。常名當如嬰兒之未言，雞子之未分，明珠在蚌中，美玉在石間，內雖昭昭，外如頑愚。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "谓富贵尊荣，高世之名也。非自然常在之名。常名当如婴儿之未言，鸡子之未分，明珠在蚌中，美玉在石间，内虽昭昭，外如顽愚。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "名可名，非常名" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "無名天地之始，有名萬物之母", "kind": "note", "text": "無名謂道。道無形，故不可名也。始者，道之本也。吐氣布化，出於虛無，為天地之本始者也。有名謂天地。天地有形位陰陽，有剛柔，是其名也。萬物母者，天地含氣生萬物，長大成熟，如母之養子也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "无名谓道。道无形，故不可名也。始者，道之本也。吐气布化，出于虚无，为天地之本始者也。有名谓天地。天地有形位阴阳，有刚柔，是其名也。万物母者，天地含气生万物，长大成熟，如母之养子也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "无名天地之始，有名万物之母" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "note", "text": "妙，要也。人常能無欲，則以觀道之要妙。要謂一也。一出布名道，贊敘明是非也。徼，歸也。常有欲之人，可以觀世俗之所歸趣也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "妙，要也。人常能无欲，则以观道之要妙。要谓一也。一出布名道，赞叙明是非也。徼，归也。常有欲之人，可以观世俗之所归趣也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "此兩者同出而異名，同謂之玄", "kind": "note", "text": "兩者謂有欲無欲也。同出者謂同於人心。異名者，所名曰異。名無欲者長存，名有欲者亡身。玄，天也。謂有欲之人與無欲之人，同受氣於天。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "两者谓有欲无欲也。同出者谓同于人心。异名者，所名曰异。名无欲者长存，名有欲者亡身。玄，天也。谓有欲之人与无欲之人，同受气于天。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "此两者同出而异名，同谓之玄" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "玄之又玄，眾妙之門", "kind": "note", "text": "天中復有天也。稟氣有厚薄，得中和滋液則生賢聖，得錯亂濁辱則生貪淫。能知天中復有天，稟氣有厚薄，除情欲，守中和，是謂知道要妙之門戶。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "天中复有天也。禀气有厚薄，得中和滋液则生贤圣，得错乱浊辱则生贪淫。能知天中复有天，禀气有厚薄，除情欲，守中和，是谓知道要妙之门户。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "玄之又玄，众妙之门" }, { "id": "c007", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s002" }, "lemma": "道可道，非常道；名可名，非常名", "kind": "note", "text": "可道之道，可名之名，指事造形，非其常也。故不可道，不可名也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "可道之道，可名之名，指事造形，非其常也。故不可道，不可名也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "道可道，非常道；名可名，非常名" }, { "id": "c008", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "無名天地之始，有名萬物之母", "kind": "note", "text": "凡有皆始於無，故「未形」「無名」之時則為萬物之始，及其「有形」「有名」之時，則長之育之，亭之毒之，為其母也。言道以無形無名始成萬物，以始以成而不知其所以玄之又玄也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "凡有皆始于无，故「未形」「无名」之时则为万物之始，及其「有形」「有名」之时，则长之育之，亭之毒之，为其母也。言道以无形无名始成万物，以始以成而不知其所以玄之又玄也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "无名天地之始，有名万物之母" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "note", "text": "妙者，微之極也。萬物始於微而後成，始於無而後生。故常無欲空虛，可以觀其始物之妙。徼，歸終也。凡有之為利，必以無為用。欲之所本，適道而後濟。故常有欲，可以觀其終物之徼也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "妙者，微之极也。万物始于微而后成，始于无而后生。故常无欲空虚，可以观其始物之妙。徼，归终也。凡有之为利，必以无为用。欲之所本，适道而后济。故常有欲，可以观其终物之徼也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "此兩者同出而異名，同謂之玄", "kind": "note", "text": "兩者，始與母也。同出者，同出於玄也。異名，所施不可同也。在首則謂之始，在終則謂之母。玄者，冥也，默然無有也。始母之所出也，不可得而名，故不可言，同名曰玄，而言謂之玄者，取於不可得而謂之然也。謂之然則不可以定乎一玄而已，則是名則失之遠矣。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "两者，始与母也。同出者，同出于玄也。异名，所施不可同也。在首则谓之始，在终则谓之母。玄者，冥也，默然无有也。始母之所出也，不可得而名，故不可言，同名曰玄，而言谓之玄者，取于不可得而谓之然也。谓之然则不可以定乎一玄而已，则是名则失之远矣。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "此两者同出而异名，同谓之玄" }, { "id": "c011", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "玄之又玄，眾妙之門", "kind": "note", "text": "故曰，玄之又玄也。眾妙皆從同而出，故曰眾妙之門也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "故曰，玄之又玄也。众妙皆从同而出，故曰众妙之门也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "玄之又玄，众妙之门" }, { "id": "c012", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "道可道，非常道", "kind": "subcommentary", "text": "道以虛通為義，常以湛寂得名。所謂無極大道，是眾生之正性也。而言可道者，即是名言，謂可稱之法也。雖復稱可道，宜隨機愜當，而有聲有說，非真常凝寂之道。常道者，不可以名言辯，不可以心慮知。妙絕希夷，理窮恍惚。故知言象之表，方契凝常。可道可說者，非常道也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "道以虚通为义，常以湛寂得名。所谓无极大道，是众生之正性也。而言可道者，即是名言，谓可称之法也。虽复称可道，宜随机惬当，而有声有说，非真常凝寂之道。常道者，不可以名言辩，不可以心虑知。妙绝希夷，理穷恍惚。故知言象之表，方契凝常。可道可说者，非常道也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "道可道，非常道" }, { "id": "c013", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "名可名，非常名", "kind": "subcommentary", "text": "名者，教也。前言可道，盛明於理；今言可名，次顯於教。真理既絕於言象，至教亦超於聲說。理既常道不可道，教亦可名非常名。欲明理教教理，不一不異也。然至道深玄，不可涯量，非無非有，不斷不常。而義有抑揚，教存漸頓，所以立常以破可，故言可道非常道。至論造極處，無可無不可，亦非常非不常。故《玉京經》云：無可無不可，思與希微通。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "名者，教也。前言可道，盛明于理；今言可名，次显于教。真理既绝于言象，至教亦超于声说。理既常道不可道，教亦可名非常名。欲明理教教理，不一不异也。然至道深玄，不可涯量，非无非有，不断不常。而义有抑扬，教存渐顿，所以立常以破可，故言可道非常道。至论造极处，无可无不可，亦非常非不常。故《玉京经》云：无可无不可，思与希微通。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "名可名，非常名" }, { "id": "c014", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "無名天地之始，有名萬物之母", "kind": "subcommentary", "text": "始，本也。虛無至道，陶甄萬物，二儀三景，何莫由斯？故指此無名，為物之本。道本無名，是知不可言說明矣。有名，跡也。重玄之道，本自無名，從本降跡，稱謂斯起。所以聖人因無名立有名，寄有名詮無名者，方欲子育眾生，令其歸本，慈悲鞠養，有同母儀。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "始，本也。虚无至道，陶甄万物，二仪三景，何莫由斯？故指此无名，为物之本。道本无名，是知不可言说明矣。有名，迹也。重玄之道，本自无名，从本降迹，称谓斯起。所以圣人因无名立有名，寄有名诠无名者，方欲子育众生，令其归本，慈悲鞠养，有同母仪。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "无名天地之始，有名万物之母" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "subcommentary", "text": "妙，精微也。觀，照察也。其，己也。言人常能無欲無為、至虛至靜者，即能近鑒己身之妙道，遠鑒至理之精微也。徼，歸也。欲，情染也。所，境也。言人不能無為，不能恬澹，觀妙守真，而妄起貪求，肆情染滯者，適見世境之有，未體有之是空，所以不察妙理之精微，唯睹死生之歸趣也。前明無名有名之優劣，此顯無欲有欲之勝負也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "妙，精微也。观，照察也。其，己也。言人常能无欲无为、至虚至静者，即能近鉴己身之妙道，远鉴至理之精微也。徼，归也。欲，情染也。所，境也。言人不能无为，不能恬澹，观妙守真，而妄起贪求，肆情染滞者，适见世境之有，未体有之是空，所以不察妙理之精微，唯睹死生之归趣也。前明无名有名之优劣，此显无欲有欲之胜负也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "此兩者同出而異名，同謂之玄", "kind": "subcommentary", "text": "兩謂無欲、有欲二觀也。同出謂同出一道也。異名者，徼妙別也。原夫所觀之境唯一，能觀之智有殊，二觀既其不同，徼妙所以名異。玄者，深遠之義，亦是不滯之名。有無二心，徼妙兩觀，源乎一道，同出異名。異名一道，謂之深遠。深遠之玄，理歸無滯。既不滯有，亦不滯無。二俱不滯，故謂之玄也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "两谓无欲、有欲二观也。同出谓同出一道也。异名者，徼妙别也。原夫所观之境唯一，能观之智有殊，二观既其不同，徼妙所以名异。玄者，深远之义，亦是不滞之名。有无二心，徼妙两观，源乎一道，同出异名。异名一道，谓之深远。深远之玄，理归无滞。既不滞有，亦不滞无。二俱不滞，故谓之玄也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "此两者同出而异名，同谓之玄" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "玄之又玄，眾妙之門", "kind": "subcommentary", "text": "有欲之人，唯滯於有。無欲之士，又滯於無。故說一玄，以遣雙執。又恐學者滯於此玄，今說又玄，更祛後病。既而非但不滯於滯，亦乃不滯於不滯。此則遣之又遣，故曰玄之又玄。妙，要妙也。門，法門也。前以一中之玄，遣二偏之執。二偏之病既除，一中之藥還遣。於是唯藥與病一時俱消，此乃妙極精微，窮理盡性。豈獨群聖之戶牖，抑亦眾妙之門。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "有欲之人，唯滞于有。无欲之士，又滞于无。故说一玄，以遣双执。又恐学者滞于此玄，今说又玄，更祛后病。既而非但不滞于滞，亦乃不滞于不滞。此则遣之又遣，故曰玄之又玄。妙，要妙也。门，法门也。前以一中之玄，遣二偏之执。二偏之病既除，一中之药还遣。于是唯药与病一时俱消，此乃妙极精微，穷理尽性。岂独群圣之户牖，抑亦众妙之门。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "玄之又玄，众妙之门" }, { "id": "c018", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "道可道，非常道", "kind": "subcommentary", "text": "道者，虛極妙本之強名，訓通訓徑，首一字標宗也。可道者，言此妙本通生萬物，是萬物之由徑，可稱為道，故云可道。非常道者，妙本生化，用無定方，強為之名，不可遍舉，故或大、或逝，或遠、或近，是不常於一道也，故云非常道。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "道者，虚极妙本之强名，训通训径，首一字标宗也。可道者，言此妙本通生万物，是万物之由径，可称为道，故云可道。非常道者，妙本生化，用无定方，强为之名，不可遍举，故或大、或逝，或远、或近，是不常于一道也，故云非常道。", "citationFull": "唐玄宗《道德真經注疏》（御疏）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御疏", "lemmaSimp": "道可道，非常道" }, { "id": "c019", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "名可名，非常名", "kind": "note", "text": "名者，大道之稱號也。吾強為之名曰大。夫名非孤立，必因體來；字不獨生，皆由德立。理體運之不壅，苞之乃無極，遂以大道之名，名於大道之體，令物曉之，故曰名可名。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "名者，大道之称号也。吾强为之名曰大。夫名非孤立，必因体来；字不独生，皆由德立。理体运之不壅，苞之乃无极，遂以大道之名，名于大道之体，令物晓之，故曰名可名。", "citationFull": "唐玄宗《道德真經注疏》（御注）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注", "lemmaSimp": "名可名，非常名" }, { "id": "c020", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "名可名，非常名", "kind": "subcommentary", "text": "名者，稱謂即物，得道用之名，首一字亦標宗也。可名者，言名生於用，可與立名也。非常名者，在天則曰清，在地則曰寧，得一雖不殊，約用則名異，是不常於一名也，故云非常名。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "名者，称谓即物，得道用之名，首一字亦标宗也。可名者，言名生于用，可与立名也。非常名者，在天则曰清，在地则曰宁，得一虽不殊，约用则名异，是不常于一名也，故云非常名。", "citationFull": "唐玄宗《道德真經注疏》（御疏）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御疏", "lemmaSimp": "名可名，非常名" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "無名天地之始，有名萬物之母", "kind": "note", "text": "無名者，妙本也。妙本見氣，權輿天地，天地資始，故無名。有名者，應用也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "无名者，妙本也。妙本见气，权舆天地，天地资始，故无名。有名者，应用也。", "citationFull": "唐玄宗《道德真經注疏》（御注）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注", "lemmaSimp": "无名天地之始，有名万物之母" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "無名天地之始，有名萬物之母", "kind": "subcommentary", "text": "無名者，萬化未作，無強名也。故《莊子》曰：太初有無，無有無名。但其妙本降氣，開闢天地，天地相資，以為本始，故云無名天地之始。則《易》之太極生兩儀也。注云權輿者，按《爾雅》云：權輿，始也。有名者，應用匠成，有強名也。萬化既作，品物生成，妙本旁通，以資人用，由其茂養，故謂之母也，母以茂養為義。然則無名有名者，聖人約用以明本跡之同異，而道不繫於有名無名也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "无名者，万化未作，无强名也。故《庄子》曰：太初有无，无有无名。但其妙本降气，开辟天地，天地相资，以为本始，故云无名天地之始。则《易》之太极生两仪也。注云权舆者，按《尔雅》云：权舆，始也。有名者，应用匠成，有强名也。万化既作，品物生成，妙本旁通，以资人用，由其茂养，故谓之母也，母以茂养为义。然则无名有名者，圣人约用以明本迹之同异，而道不系于有名无名也。", "citationFull": "唐玄宗《道德真經注疏》（御疏）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御疏", "lemmaSimp": "无名天地之始，有名万物之母" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "note", "text": "人生而靜，天之性。感物而動，性之欲也。若能常守清靜，解心釋神，反照正性，則觀乎妙本矣。若不靜其情，逐欲而動，性失於欲，迷乎道源，欲觀妙本，則見邊徼矣。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "人生而静，天之性。感物而动，性之欲也。若能常守清静，解心释神，反照正性，则观乎妙本矣。若不静其情，逐欲而动，性失于欲，迷乎道源，欲观妙本，则见边徼矣。", "citationFull": "唐玄宗《道德真經注疏》（御注）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "subcommentary", "text": "欲者性之動，謂逐境而生心也。言人常無欲，正性清靜，反照道源，則觀見妙本矣。若有欲，逐境生心，則性為欲亂。以欲觀本，既失沖和，但見邊徼矣。徼，邊也。又解云：欲者思存之謂，言欲有所思存而立教也。常無欲者，謂法清靜，離於言說，無所思存，則見道之微妙也。常有欲者，謂從本起用，因言立教，應物遂通，化成天下，則見眾之所歸趨矣。徼，歸也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "欲者性之动，谓逐境而生心也。言人常无欲，正性清静，反照道源，则观见妙本矣。若有欲，逐境生心，则性为欲乱。以欲观本，既失冲和，但见边徼矣。徼，边也。又解云：欲者思存之谓，言欲有所思存而立教也。常无欲者，谓法清静，离于言说，无所思存，则见道之微妙也。常有欲者，谓从本起用，因言立教，应物遂通，化成天下，则见众之所归趋矣。徼，归也。", "citationFull": "唐玄宗《道德真經注疏》（御疏）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御疏", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "此兩者同出而異名，同謂之玄", "kind": "note", "text": "如上兩者，皆本於道，故云同也。動出應用，隨用立名，則名異者也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "如上两者，皆本于道，故云同也。动出应用，随用立名，则名异者也。", "citationFull": "唐玄宗《道德真經注疏》（御注）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注", "lemmaSimp": "此两者同出而异名，同谓之玄" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "此兩者同出而異名，同謂之玄", "kind": "subcommentary", "text": "此者，指上事也。兩者，謂可道、可名，無名、有名，無欲、有欲，各自其兩，故云兩者。俱稟妙本，故云自本而降，隨用立名，則名異矣。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此者，指上事也。两者，谓可道、可名，无名、有名，无欲、有欲，各自其两，故云两者。俱禀妙本，故云自本而降，随用立名，则名异矣。", "citationFull": "唐玄宗《道德真經注疏》（御疏）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御疏", "lemmaSimp": "此两者同出而异名，同谓之玄" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "同謂之玄", "kind": "note", "text": "出則名異，同則謂玄，玄，深妙也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "出则名异，同则谓玄，玄，深妙也。", "citationFull": "唐玄宗《道德真經注疏》（御注）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注", "lemmaSimp": "同谓之玄" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "同謂之玄", "kind": "subcommentary", "text": "玄，深妙也。自出而論則名異，是從本而降跡也。自同而論則深妙，是攝跡以歸本也。歸本則深妙，故謂之玄。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "玄，深妙也。自出而论则名异，是从本而降迹也。自同而论则深妙，是摄迹以归本也。归本则深妙，故谓之玄。", "citationFull": "唐玄宗《道德真經注疏》（御疏）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御疏", "lemmaSimp": "同谓之玄" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "玄之又玄，眾妙之門", "kind": "note", "text": "意因不生，則同乎玄妙，猶恐執玄為滯，不至兼忘，故舉又玄以遣玄，示明無欲於無欲，能如此者，萬法由之而了出，故曰眾妙之門。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "意因不生，则同乎玄妙，犹恐执玄为滞，不至兼忘，故举又玄以遣玄，示明无欲于无欲，能如此者，万法由之而了出，故曰众妙之门。", "citationFull": "唐玄宗《道德真經注疏》（御注）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注", "lemmaSimp": "玄之又玄，众妙之门" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "玄之又玄，眾妙之門", "kind": "subcommentary", "text": "攝跡歸本，謂之深妙，若住斯妙，其跡復存，與彼異名，等無差別。故寄又玄以遣玄，欲令不滯於玄，本跡兩忘，是名無住，無住則了出矣。注云：意因不生者，《西升經》云：同出異名色，各自生意因。今不生意因，是同於玄妙。無欲於無欲者，為生欲心，故求無欲。欲求無欲，未離欲心。今既無有欲，亦無無欲，遣之又遣，可謂都忘。正觀若斯，是為眾妙。其妙雖眾，若出此門，故云眾妙之門也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "摄迹归本，谓之深妙，若住斯妙，其迹复存，与彼异名，等无差别。故寄又玄以遣玄，欲令不滞于玄，本迹两忘，是名无住，无住则了出矣。注云：意因不生者，《西升经》云：同出异名色，各自生意因。今不生意因，是同于玄妙。无欲于无欲者，为生欲心，故求无欲。欲求无欲，未离欲心。今既无有欲，亦无欲，遣之又遣，可谓都忘。正观若斯，是为众妙。其妙虽众，若出此门，故云众妙之门也。", "citationFull": "唐玄宗《道德真經注疏》（御疏）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御疏", "lemmaSimp": "玄之又玄，众妙之门" }, { "id": "c031", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "道可道，非常道", "kind": "general", "text": "道德彰，非自然；功名顯，非真素。", "authorNote": "", "citation": "嚴遵《道德真經指歸》", "textSimp": "道德彰，非自然；功名显，非真素。", "citationFull": "嚴遵《道德真經指歸》", "citationSimp": "严遵《道德真经指归》", "lemmaSimp": "道可道，非常道" }, { "id": "c032", "block": 0, "source": "yanzun", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "general", "text": "無欲者，望無望。觀其妙者，鑑太清也。明有欲無欲。", "authorNote": "", "citation": "嚴遵《道德真經指歸》", "textSimp": "无欲者，望无望。观其妙者，鉴太清也。明有欲无欲。", "citationFull": "嚴遵《道德真經指歸》", "citationSimp": "严遵《道德真经指归》", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c033", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "無名天地之始，有名萬物之母", "kind": "note", "text": "道玄德妙，理絕有無，有無既絕，名稱斯遣。然則虛通之用，於何不可，是以非無而無，無名為兩儀之本始也。非有而有，有名為萬物之父母焉。故道生德畜，其斯之謂乎。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "道玄德妙，理绝有无，有无既绝，名称斯遣。然则虚通之用，于何不可，是以非无而无，无名为两仪之本始也。非有而有，有名为万物之父母焉。故道生德畜，其斯之谓乎。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "无名天地之始，有名万物之母" }, { "id": "c034", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "note", "text": "人之受生，咸資始於道德，同稟氣於陰陽，而皎昧異其靈，靜躁殊其性。無欲行若也，夷心寂路，濯志玄津，可欲不足亂其神，紛銳無能滑其意，靈臺皎而冷，玄鏡湛而明，則可以照微通要妙，此無欲行也。有欲行，若未能遺識，情在有封，馳騖於身，非躁競於聲色，但歸有為之事跡，豈識無為之理本，此有欲行也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "人之受生，咸资始于道德，同禀气于阴阳，而皎昧异其灵，静躁殊其性。无欲行若也，夷心寂路，濯志玄津，可欲不足乱其神，纷锐无能滑其意，灵台皎而冷，玄镜湛而明，则可以照微通要妙，此无欲行也。有欲行，若未能遗识，情在有封，驰骛于身，非躁竞于声色，但归有为之事迹，岂识无为之理本，此有欲行也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c035", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "此兩者同出而異名，同謂之玄", "kind": "note", "text": "近而言之，有欲無欲兩者也，此謂人也，共受五常之質，俱懷方寸之心同也。黜聰明而恬澹，洞徹道源，則稱於妙。境前識而紛紜，迷淪俗境，則稱於徼，此異名也。遠而言之，聖人欲暢清虛之理，遂以道德為宗，是以此之一章盛明斯義，雙標道德，故言兩者。混沌理一，所以云同。自靜之從體起用，故言出。通生之功著，道也。畜養之義，德彰也。道殊號是曰異名也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "近而言之，有欲无欲两者也，此谓人也，共受五常之质，俱怀方寸之心同也。黜聪明而恬澹，洞彻道源，则称于妙。境前识而纷纭，迷沦俗境，则称于徼，此异名也。远而言之，圣人欲畅清虚之理，遂以道德为宗，是以此之一章盛明斯义，双标道德，故言两者。混沌理一，所以云同。自静之从体起用，故言出。通生之功着，道也。畜养之义，德彰也。道殊号是曰异名也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "此两者同出而异名，同谓之玄" }, { "id": "c036", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "玄之又玄，眾妙之門", "kind": "note", "text": "道德窈冥，理超於言象，真宗虛湛，事絕於有無，寄言象之外，託有無之表，以道幽路，故曰玄之。猶恐迷方者膠柱，失理者守株，即滯此玄以為真道，故極言之，非有無之表定名曰玄。借玄以遣有無，有無既遣，玄亦自喪，故曰又玄。又玄者，三翻不足言其極，四句未可致其源，寥廓無端，虛通不礙，總萬象之樞要，開百靈之戶牖，達斯趣者，眾妙之門。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "道德窈冥，理超于言象，真宗虚湛，事绝于有无，寄言象之外，托有无之表，以道幽路，故曰玄之。犹恐迷方者胶柱，失理者守株，即滞此玄以为真道，故极言之，非有无之表定名曰玄。借玄以遣有无，有无既遣，玄亦自丧，故曰又玄。又玄者，三翻不足言其极，四句未可致其源，寥廓无端，虚通不碍，总万象之枢要，开百灵之户牖，达斯趣者，众妙之门。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "玄之又玄，众妙之门" }, { "id": "c037", "block": 0, "source": "yuque", "target": { "start": "s001", "end": "s001" }, "lemma": "常", "kind": "collation", "text": "常與尚古字通。「道可道，非常道」，言道之可道者，非所尚之道也；「名可名，非常名」，言名之可名者，非所尚之名也。聊備一說，正文不改字。", "authorNote": "", "citation": "俞樾《諸子平議·老子平議》", "textSimp": "常与尚古字通。「道可道，非常道」，言道之可道者，非所尚之道也；「名可名，非常名」，言名之可名者，非所尚之名也。聊备一说，正文不改字。", "citationFull": "俞樾《諸子平議·老子平議》", "citationSimp": "俞樾《诸子平议·老子平议》", "lemmaSimp": "常" }, { "id": "c038", "block": 0, "source": "yuque", "target": { "start": "s004", "end": "s004" }, "lemma": "常無欲，以觀其妙", "kind": "collation", "text": "《易州唐景龍二年碑》作「常無欲，觀其妙；常有欲，觀其徼」，無兩「以」字。司馬溫公、王荊公讀「常無」「常有」為句，於「欲」字絕句；俞樾謂當從碑本，以「常無欲」「常有欲」為句。", "authorNote": "", "citation": "俞樾《諸子平議·老子平議》", "textSimp": "《易州唐景龙二年碑》作「常无欲，观其妙；常有欲，观其徼」，无两「以」字。司马温公、王荆公读「常无」「常有」为句，于「欲」字绝句；俞樾谓当从碑本，以「常无欲」「常有欲」为句。", "citationFull": "俞樾《諸子平議·老子平議》", "citationSimp": "俞樾《诸子平议·老子平议》", "lemmaSimp": "常无欲，以观其妙" }, { "id": "c039", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s006" }, "lemma": "首章", "kind": "evaluation", "text": "「可」者不「常」，「常」者無「可」。然據「常」，則「常」一「可」也，是故不廢「常」，而無所「可」。不廢「常」，則人機通；無所「可」，則天和一。夫既有「始」矣，既有「母」矣，而我聊與「觀」之；「觀」之者，乘於其不得已也。觀於其「異」，則有無數遷；觀於其「同」，則有者後起，而無者亦非大始也。然則往以應者見異矣，居以俟者見同矣。故食萬物而不尸其仁，入機偽而不逢其銳；知天下之情，不強人以奉己；棄一己之餘，不執故以迷新。是以莫能名其功，而字之曰「眾妙」，蓋其得意以居，開戶而歷百為之生死者，亦甚適矣夫！", "authorNote": "", "citation": "王夫之《老子衍》", "textSimp": "「可」者不「常」，「常」者无「可」。然据「常」，则「常」一「可」也，是故不废「常」，而无所「可」。不废「常」，则人机通；无所「可」，则天和一。夫既有「始」矣，既有「母」矣，而我聊与「观」之；「观」之者，乘于其不得已也。观于其「异」，则有无数迁；观于其「同」，则有者后起，而无者亦非大始也。然则往以应者见异矣，居以俟者见同矣。故食万物而不尸其仁，入机伪而不逢其锐；知天下之情，不强人以奉己；弃一己之余，不执故以迷新。是以莫能名其功，而字之曰「众妙」，盖其得意以居，开户而历百为之生死者，亦甚适矣夫！", "citationFull": "王夫之《老子衍》", "citationSimp": "王夫之《老子衍》", "lemmaSimp": "首章" }, { "id": "c040", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s006" }, "lemma": "道可道……眾妙之門", "kind": "note", "text": "夫道者，體也；名者，用也。夫用因體生，而體本無用；名因道立，而道本無名。體本無用，則用無不可，故曰可道。所可道者，以體當用耳；以體當用，是物之理，非道之常，故曰非常道也。道本無名，則名無不可，故曰可名。所可名者，以名求體也；夫以名求體，是物之變，非名之常，故曰非常名也。始所謂道者常道，名者常名，非可道之道、可名之名。何則？常道常名，不可道不可名，唯知體用之說，乃可玄通其極耳。然則體道者皇，順物之理也；用名者帝，適物之變也；順理適變而下及其上者王。故上得之為神，中得之為聖，下得之為哲，偏得之為賢才，無所得為眾人。所謂無名者，道之體，動靜之先也；有名者，道之用，善惡之元也。體為名本，故能離動靜，原之則天地之始也；名因用立，故能生善惡，極之則萬物之母也。故皇者守無名，而帝者行有名；守無名，故無為而無不為；行有名，故為之而無以為。皇者順物之理，因其無欲而守以清靜，故曰常無欲以觀其妙；妙謂靜以照理，微妙玄通者也。帝者適物之變，因其有欲而行以節文，故曰常有欲以觀其徼；徼謂動以照事，殊塗同歸者也。所謂此兩者，言始與母也，即無名有名之術也，同於體而異於用者也。玄也者，事理俱照者也。能知夫無名之術微妙玄通，有名之術殊塗同歸，靜以制變，動以歸根，動靜不殊，則事理玄會矣。夫事理玄會，則物不能累，故退藏於密，吉凶與民同患，鼓天下不與聖人同憂，斯至神之賾也。出則為眾，入則為妙，未有不由斯道也。", "authorNote": "", "citation": "陸希聲《道德真經傳》", "textSimp": "夫道者，体也；名者，用也。夫用因体生，而体本无用；名因道立，而道本无名。体本无用，则用无不可，故曰可道。所可道者，以体当用耳；以体当用，是物之理，非道之常，故曰非常道也。道本无名，则名无不可，故曰可名。所可名者，以名求体也；夫以名求体，是物之变，非名之常，故曰非常名也。始所谓道者常道，名者常名，非可道之道、可名之名。何则？常道常名，不可道不可名，唯知体用之说，乃可玄通其极耳。然则体道者皇，顺物之理也；用名者帝，适物之变也；顺理适变而下及其上者王。故上得之为神，中得之为圣，下得之为哲，偏得之为贤才，无所得为众人。所谓无名者，道之体，动静之先也；有名者，道之用，善恶之元也。体为名本，故能离动静，原之则天地之始也；名因用立，故能生善恶，极之则万物之母也。故皇者守无名，而帝者行有名；守无名，故无为而无不为；行有名，故为之而无以为。皇者顺物之理，因其无欲而守以清静，故曰常无欲以观其妙；妙谓静以照理，微妙玄通者也。帝者适物之变，因其有欲而行以节文，故曰常有欲以观其徼；徼谓动以照事，殊涂同归者也。所谓此两者，言始与母也，即无名有名之术也，同于体而异于用者也。玄也者，事理俱照者也。能知夫无名之术微妙玄通，有名之术殊涂同归，静以制变，动以归根，动静不殊，则事理玄会矣。夫事理玄会，则物不能累，故退藏于密，吉凶与民同患，鼓天下不与圣人同忧，斯至神之赜也。出则为众，入则为妙，未有不由斯道也。", "citationFull": "陸希聲《道德真經傳》", "citationSimp": "陆希声《道德真经传》", "lemmaSimp": "道可道……众妙之门" }, { "id": "c041", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s006" }, "lemma": "道可道……眾妙之門", "kind": "note", "text": "凡天下之道，其可道者莫非道也，而有時乎而殆，則非常道也；凡天下之名，其可名者莫非名也，而有時乎而去，則非常名也。萬物芸芸，各復歸其根而不知，曰靜，靜曰復命，復命曰常。為道而至乎常，則心凝形釋，物我皆忘，夫孰知道之可道而名之可名哉？則常道者固不可道也，故曰道乃久，沒身不殆；常名者固不可名也，故曰自古及今，其名不去。不殆不去，是之謂常。道常無名，則無名者道也，而天地之所自而始也，故曰無名天地之始。太初有無，無有無名；有無無，則一亦不可得；有無名，則一之所起。有一而未有形也，既謂之一，則雖未有形，且已有名矣。名為一，而名之者為二，二與一為三，萬物紛紛自此生矣，故曰有名萬物之母。知常曰明，明則無所不見也，故唯常為可以觀。方其無欲也，則滌除玄覽而無疵，於此觀其妙，故曰常無欲，可名於小矣；方其有欲也，則萬物並作而芸芸，於此觀其徼，故曰萬物皆往歸焉而不知主，可名於大矣。唯小所以見其妙，唯大所以見其徼也。此兩者，其出則同，顧其名異而已。……玄之為黑色，與赤同乎一也；天之色玄，陰與陽同乎一也；名之出玄，有欲與無欲同乎一也。同乎一，固妙矣；然妙乎一矣，未妙乎多也；妙乎我矣，未妙乎物也。玄之又玄，則同者亦不可得；同者不可得，則一之與多、我之與物，莫不皆妙也。萬物之所以妙，出於此而已，故曰玄之又玄，眾妙之門。", "authorNote": "節錄", "citation": "呂惠卿《道德真經傳》", "textSimp": "凡天下之道，其可道者莫非道也，而有时乎而殆，则非常道也；凡天下之名，其可名者莫非名也，而有时乎而去，则非常名也。万物芸芸，各复归其根而不知，曰静，静曰复命，复命曰常。为道而至乎常，则心凝形释，物我皆忘，夫孰知道之可道而名之可名哉？则常道者固不可道也，故曰道乃久，没身不殆；常名者固不可名也，故曰自古及今，其名不去。不殆不去，是之谓常。道常无名，则无名者道也，而天地之所自而始也，故曰无名天地之始。太初有无，无有无名；有无，则一亦不可得；有无名，则一之所起。有一而未有形也，既谓之一，则虽未有形，且已有名矣。名为一，而名之者为二，二与一为三，万物纷纷自此生矣，故曰有名万物之母。知常曰明，明则无所不见也，故唯常为可以观。方其无欲也，则涤除玄览而无疵，于此观其妙，故曰常无欲，可名于小矣；方其有欲也，则万物并作而芸芸，于此观其徼，故曰万物皆往归焉而不知主，可名于大矣。唯小所以见其妙，唯大所以见其徼也。此两者，其出则同，顾其名异而已。……玄之为黑色，与赤同乎一也；天之色玄，阴与阳同乎一也；名之出玄，有欲与无欲同乎一也。同乎一，固妙矣；然妙乎一矣，未妙乎多也；妙乎我矣，未妙乎物也。玄之又玄，则同者亦不可得；同者不可得，则一之与多、我之与物，莫不皆妙也。万物之所以妙，出于此而已，故曰玄之又玄，众妙之门。", "citationFull": "呂惠卿《道德真經傳》（節錄）", "citationSimp": "吕惠卿《道德真经传》", "authorNoteSimp": "节录", "lemmaSimp": "道可道……众妙之门" }, { "id": "c042", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s002" }, "lemma": "道可道……非常名", "kind": "note", "text": "莫非道也，而可道者不可常，惟不可道而後可常耳。今夫仁義禮智，此道之可道者也，然而仁不可以為義，而禮不可以為智，可道之不可常如此。惟不可道，然後在仁為仁，在義為義，在禮為禮，在智為智；彼皆不常，而道常不變，不可道之能常如此。道不可道，而況可得而名之乎？凡名皆其可道者也。名既立，則圓方曲直之不同，不可常矣。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "莫非道也，而可道者不可常，惟不可道而后可常耳。今夫仁义礼智，此道之可道者也，然而仁不可以为义，而礼不可以为智，可道之不可常如此。惟不可道，然后在仁为仁，在义为义，在礼为礼，在智为智；彼皆不常，而道常不变，不可道之能常如此。道不可道，而况可得而名之乎？凡名皆其可道者也。名既立，则圆方曲直之不同，不可常矣。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "道可道……非常名" }, { "id": "c043", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "無名天地之始，有名萬物之母", "kind": "note", "text": "自其無名，形而為天地，天地位而名始立矣；自其有名，播而為萬物，萬物育而名不可勝載矣。故無名者道之體，而有名者道之用也。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "自其无名，形而为天地，天地位而名始立矣；自其有名，播而为万物，万物育而名不可胜载矣。故无名者道之体，而有名者道之用也。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "无名天地之始，有名万物之母" }, { "id": "c044", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "note", "text": "聖人體道以為天下用，入於眾有而常無，將以觀其妙也；體其至無而常有，將以觀其徼也。若夫行於其徼而不知其妙，則粗而不神矣；留於其妙而不知其徼，則精而不遍矣。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "圣人体道以为天下用，入于众有而常无，将以观其妙也；体其至无而常有，将以观其徼也。若夫行于其徼而不知其妙，则粗而不神矣；留于其妙而不知其徼，则精而不遍矣。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c045", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s006" }, "lemma": "此兩者同出而異名，同謂之玄", "kind": "note", "text": "以形而言有無，則信兩矣，安知無運而為有、有復而為無，未嘗不一哉？其名雖異，其本則一；知本之一也，則玄矣。凡遠而無所至極者，其色必玄，故老子常以玄寄極也。言玄則至矣，然猶有玄之心在焉；玄之又玄，則盡矣，不可以有加矣，眾妙之所從出也。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "以形而言有无，则信两矣，安知无运而为有、有复而为无，未尝不一哉？其名虽异，其本则一；知本之一也，则玄矣。凡远而无所至极者，其色必玄，故老子常以玄寄极也。言玄则至矣，然犹有玄之心在焉；玄之又玄，则尽矣，不可以有加矣，众妙之所从出也。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "此两者同出而异名，同谓之玄" }, { "id": "c046", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "道可道……非常名", "kind": "note", "text": "道猶路也，可道，可踐行也；常，常久不變也。名謂德也，可名，可指定也。道本無名，字之曰道而已；若謂如道路之可踐行，而道則非此常而不變之道也。德雖有名，強為之名而已；若謂如名物之可指定，而名則非此常而不變之德也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "道犹路也，可道，可践行也；常，常久不变也。名谓德也，可名，可指定也。道本无名，字之曰道而已；若谓如道路之可践行，而道则非此常而不变之道也。德虽有名，强为之名而已；若谓如名物之可指定，而名则非此常而不变之德也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "道可道……非常名" }, { "id": "c047", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "無名天地之始，有名萬物之母", "kind": "note", "text": "無名者，道也，天地亦由此道而生，故謂之始；有名者，德也，萬物皆由此德而生，故謂之母。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "无名者，道也，天地亦由此道而生，故谓之始；有名者，德也，万物皆由此德而生，故谓之母。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "无名天地之始，有名万物之母" }, { "id": "c048", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "note", "text": "常即常道常名之常。常無欲，謂聖人之性寂然而靜者，此道之全體所在也，而於此可以觀德之妙；其指德言妙，以道言妙者，猶言至極之善。常有欲，謂聖人之情感物而動者，此德之大用所行也，而於此可以觀道之徼；其指道言徼，以德言徼者，猶言邊際之處，孟子所謂端是也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "常即常道常名之常。常无欲，谓圣人之性寂然而静者，此道之全体所在也，而于此可以观德之妙；其指德言妙，以道言妙者，犹言至极之善。常有欲，谓圣人之情感物而动者，此德之大用所行也，而于此可以观道之徼；其指道言徼，以德言徼者，犹言边际之处，孟子所谓端是也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c049", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "此兩者同出而異名，同謂之玄", "kind": "note", "text": "此兩者，謂道與德。同者，道即德，德即道也。德自道中出而異其名，故不謂之道而謂之德；雖異其名，然德與道同謂之玄，則不異也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此两者，谓道与德。同者，道即德，德即道也。德自道中出而异其名，故不谓之道而谓之德；虽异其名，然德与道同谓之玄，则不异也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "此两者同出而异名，同谓之玄" }, { "id": "c050", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "玄之又玄，眾妙之門", "kind": "note", "text": "眾妙謂德，門謂由此而出。德與道雖同謂之玄，道則玄之又玄者，故道乃德之所由以出也。其妙之妙，道也，妙之合而為一本者；眾妙之妙，德也，妙之分而為萬殊者。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "众妙谓德，门谓由此而出。德与道虽同谓之玄，道则玄之又玄者，故道乃德之所由以出也。其妙之妙，道也，妙之合而为一本者；众妙之妙，德也，妙之分而为万殊者。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "玄之又玄，众妙之门" }, { "id": "c051", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s006" }, "lemma": "右第一章", "kind": "general", "text": "此首章總言道德二字之旨。張子曰：由太虛有天之名，由氣化有道之名。老子則以太虛為天地之所由以為天地者而謂之道，以氣化為萬物之所得以為萬物者而謂之德。道指形而上之理，不雜乎氣者而言，莊子所謂常無有也；德指形而下之氣中有此理者而言，莊子所謂太一也。故其道其德，以虛無自然為體，以柔弱不盈為用。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此首章总言道德二字之旨。张子曰：由太虚有天之名，由气化有道之名。老子则以太虚为天地之所由以为天地者而谓之道，以气化为万物之所得以为万物者而谓之德。道指形而上之理，不杂乎气者而言，庄子所谓常无有也；德指形而下之气中有此理者而言，庄子所谓太一也。故其道其德，以虚无自然为体，以柔弱不盈为用。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "右第一章" }, { "id": "c052", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s002" }, "lemma": "道可道……非常名", "kind": "note", "text": "此章總言道之體用，及入道工夫也。老氏之學，盡在於此；其五千餘言，所敷演者，唯演此一章而已。所言道，乃真常之道；可道之道，猶言也。意謂真常之道，本無相無名，不可言說；凡可言者，則非真常之道矣，故非常道。且道本無名，今既強名曰道，是則凡可名者，皆假名耳，故非常名。此二句，言道之體也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "此章总言道之体用，及入道工夫也。老氏之学，尽在于此；其五千余言，所敷演者，唯演此一章而已。所言道，乃真常之道；可道之道，犹言也。意谓真常之道，本无相无名，不可言说；凡可言者，则非真常之道矣，故非常道。且道本无名，今既强名曰道，是则凡可名者，皆假名耳，故非常名。此二句，言道之体也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "道可道……非常名" }, { "id": "c053", "block": 0, "source": "hanshan", "target": { "start": "s003", "end": "s003" }, "lemma": "無名天地之始，有名萬物之母", "kind": "note", "text": "然無相無名之道，其體至虛，天地皆從此中變化而出，故為天地之始。斯則無相無名之道體，全成有相有名之天地，而萬物盡從天地陰陽造化而生成，此所謂一生二，二生三，三生萬物，故為萬物之母。此二句，言道之用也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "然无相无名之道，其体至虚，天地皆从此中变化而出，故为天地之始。斯则无相无名之道体，全成有相有名之天地，而万物尽从天地阴阳造化而生成，此所谓一生二，二生三，三生万物，故为万物之母。此二句，言道之用也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "无名天地之始，有名万物之母" }, { "id": "c054", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s004" }, "lemma": "故常無欲，以觀其妙；常有欲，以觀其徼", "kind": "note", "text": "此下二句，乃入道之工夫。常，猶尋常也；欲，猶要也。老子謂：我尋常日用安心於無，要以觀其道之妙處；我尋常日用安心於有，要以觀其道之徼處。徼，猶邊際也。意謂全虛無之道體，既全成了有名之萬物，是則物物皆道之全體所在，正謂一物一太極。是則只在日用目前，事事物物上，就要見道之實際，所遇無往而非道之所在。故莊子曰：道在稊稗，道在屎尿。如此深觀，才見道之妙處。此二觀字最要緊。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "此下二句，乃入道之工夫。常，犹寻常也；欲，犹要也。老子谓：我寻常日用安心于无，要以观其道之妙处；我寻常日用安心于有，要以观其道之徼处。徼，犹边际也。意谓全虚无之道体，既全成了有名之万物，是则物物皆道之全体所在，正谓一物一太极。是则只在日用目前，事事物物上，就要见道之实际，所遇无往而非道之所在。故庄子曰：道在稊稗，道在屎尿。如此深观，才见道之妙处。此二观字最要紧。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "故常无欲，以观其妙；常有欲，以观其徼" }, { "id": "c055", "block": 0, "source": "hanshan", "target": { "start": "s005", "end": "s006" }, "lemma": "此兩者同出而異名，同謂之玄", "kind": "note", "text": "老子因上說觀無觀有，恐學人把有無二字看做兩邊，故釋之曰：此兩者同。意謂我觀無，不是單單觀無，以觀虛無體中，而含有造化生物之妙；我觀有，不是單單觀有，以觀萬物象上，而全是虛無妙道之理。是則有無並觀，同是一體，故曰：此兩者同。恐人又疑兩者既同，如何又立有無之名，故釋之曰：出而異名。意謂虛無道體，既生出有形天地萬物，而有不能生有，必因無以生有；無不自無，因有以顯無。此乃有無相生，故二名不一，故曰：出而異名。至此恐人又疑既是對待，則不成一體，如何謂之妙道，故釋之曰：同謂之玄。斯則天地同根，萬物一體，深觀至此，豈不妙哉。老子又恐學人工夫到此，不能滌除玄覽，故又遣之曰：玄之又玄。意謂雖是有無同觀，若不忘心忘跡，雖妙不妙；殊不知大道體中，不但絕有無之名，抑且離玄妙之跡，故曰：玄之又玄。工夫到此，忘懷泯物，無往而不妙，故曰：眾妙之門。斯乃造道之極也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "老子因上说观无观有，恐学人把有无二字看做两边，故释之曰：此两者同。意谓我观无，不是单单观无，以观虚无体中，而含有造化生物之妙；我观有，不是单单观有，以观万物象上，而全是虚无妙道之理。是则有无并观，同是一体，故曰：此两者同。恐人又疑两者既同，如何又立有无之名，故释之曰：出而异名。意谓虚无道体，既生出有形天地万物，而有不能生有，必因无以生有；无不自无，因有以显无。此乃有无相生，故二名不一，故曰：出而异名。至此恐人又疑既是对待，则不成一体，如何谓之妙道，故释之曰：同谓之玄。斯则天地同根，万物一体，深观至此，岂不妙哉。老子又恐学人工夫到此，不能涤除玄览，故又遣之曰：玄之又玄。意谓虽是有无同观，若不忘心忘迹，虽妙不妙；殊不知大道体中，不但绝有无之名，抑且离玄妙之迹，故曰：玄之又玄。工夫到此，忘怀泯物，无往而不妙，故曰：众妙之门。斯乃造道之极也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "此两者同出而异名，同谓之玄" }, { "id": "c056", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s002" }, "lemma": "道可道……非常名", "kind": "general", "text": "至人無名，懷真韜晦，而未嘗語人，非秘而不宣也，道固未可以言語顯而名跡求者也。及迫關尹之請，不得已著書，故鄭重於發言之首，曰：道至難言也。使可擬議而指名，則有一定之義，而非無往不在之真常矣。非真常者而執以為道，則言仁而害仁，尚義而害義，襲禮而害禮，煦煦孑孑詐偽之習出，而所謂道者弊，而安可常乎？老子言道，必曰常，曰玄，蓋道無而已；真常者指其無之實，而元妙則贊其常之無也。老子見學術日歧，滯有溺跡，思以真常不弊之道救之，故首戒人執言說名跡以為道。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "至人无名，怀真韬晦，而未尝语人，非秘而不宣也，道固未可以言语显而名迹求者也。及迫关尹之请，不得已著书，故郑重于发言之首，曰：道至难言也。使可拟议而指名，则有一定之义，而非无往不在之真常矣。非真常者而执以为道，则言仁而害仁，尚义而害义，袭礼而害礼，煦煦孑孑诈伪之习出，而所谓道者弊，而安可常乎？老子言道，必曰常，曰玄，盖道无而已；真常者指其无之实，而元妙则赞其常之无也。老子见学术日歧，滞有溺迹，思以真常不弊之道救之，故首戒人执言说名迹以为道。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "道可道……非常名" }, { "id": "c057", "block": 0, "source": "weiyuan", "target": { "start": "s003", "end": "s006" }, "lemma": "無名天地之始……眾妙之門", "kind": "general", "text": "恐其無所察識，因以天地萬物之理指示之；猶恐其不親切也，復即人心無欲有欲時返觀之；又恐其歧有無為二也，而後以同謂之玄渾徼於妙總括之。凡書中所言道體者，皆觀其妙也；凡言應事者，皆觀其徼也。惟夫心融神化，與道為一，而至於玄之又玄，則眾徼之間無非眾妙。凡言守雌、言不爭、言慈儉、言柔弱，種種眾妙，皆從此常無中出矣，故曰眾妙之門。蓋可道可名者，五千言之所具也；其不可言傳者，則在體道者之心得焉耳。全書大旨總括於此，所謂言有宗、事有君也。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "恐其无所察识，因以天地万物之理指示之；犹恐其不亲切也，复即人心无欲有欲时返观之；又恐其歧有无为二也，而后以同谓之玄浑徼于妙总括之。凡书中所言道体者，皆观其妙也；凡言应事者，皆观其徼也。惟夫心融神化，与道为一，而至于玄之又玄，则众徼之间无非众妙。凡言守雌、言不争、言慈俭、言柔弱，种种众妙，皆从此常无中出矣，故曰众妙之门。盖可道可名者，五千言之所具也；其不可言传者，则在体道者之心得焉耳。全书大旨总括于此，所谓言有宗、事有君也。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "无名天地之始……众妙之门" }, { "id": "c058", "block": 0, "source": "weiyuan", "target": { "start": "s003", "end": "s005" }, "lemma": "無名無欲四句", "kind": "collation", "text": "「無名無欲」四句，司馬溫公、王安石、蘇轍皆以有無為讀，河上公諸家皆以名字欲字為讀。丁氏易東曰：老子曰「道常無名，始制有名」，則上二句以有無為讀者非也；下二句或援莊子云「建之以常無有」，正指老子此語，然老又云「常無欲可名於小」，是又不當以莊例老也。陳景元、吳澄皆以「此兩者同」為句，亦通。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "「无名无欲」四句，司马温公、王安石、苏辙皆以有无为读，河上公诸家皆以名字欲字为读。丁氏易东曰：老子曰「道常无名，始制有名」，则上二句以有无为读者非也；下二句或援庄子云「建之以常无有」，正指老子此语，然老又云「常无欲可名于小」，是又不当以庄例老也。陈景元、吴澄皆以「此两者同」为句，亦通。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "无名无欲四句" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 1, "char": "道", "charSimp": "道", "startSimp": 0, "endSimp": 1, "pinyin": "dào", "gloss": "本義為道路，此指宇宙萬物的本原與規律。", "glossSimp": "本义为道路，此指宇宙万物的本原与规律。", "general": "王弼注：「道者，虛極妙本之強名。」河上公分「經術政教之道」與「自然長生之道」為說。", "generalSimp": "王弼注：「道者，虚极妙本之强名。」河上公分「经术政教之道」与「自然长生之道」为说。", "variants": [ "衟" ], "variantsSimp": [ "衟" ], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ] }, { "id": "n002", "sentenceId": "s001", "start": 5, "end": 6, "char": "常", "charSimp": "常", "startSimp": 5, "endSimp": 6, "pinyin": "cháng", "gloss": "恆常、永久。", "glossSimp": "恒常、永久。", "general": "俞樾《諸子平議》謂「常」與「尚」古字通，此句可解為「非所尚之道」。", "generalSimp": "俞樾《诸子平议》谓「常」与「尚」古字通，此句可解为「非所尚之道」。", "variants": [], "variantsSimp": [], "refs": [ "俞樾", "王弼注" ], "refsSimp": [ "俞樾", "王弼注" ] }, { "id": "n003", "sentenceId": "s002", "start": 0, "end": 1, "char": "名", "charSimp": "名", "startSimp": 0, "endSimp": 1, "pinyin": "míng", "gloss": "名稱、概念。", "glossSimp": "名称、概念。", "general": "王弼注：「可名之名，指事造形，非其常也。」", "generalSimp": "王弼注：「可名之名，指事造形，非其常也。」", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [] }, { "id": "n004", "sentenceId": "s003", "start": 0, "end": 2, "char": "無名", "charSimp": "无名", "startSimp": 0, "endSimp": 2, "pinyin": "wú míng", "gloss": "沒有名稱，指道尚未顯現的狀態。", "glossSimp": "没有名称，指道尚未显现的状态。", "general": "王弼注以「未形」「無名」之時為萬物之始；河上公則以無名為道。", "generalSimp": "王弼注以「未形」「无名」之时为万物之始；河上公则以无名为道。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ] }, { "id": "n005", "sentenceId": "s003", "start": 7, "end": 9, "char": "有名", "charSimp": "有名", "startSimp": 7, "endSimp": 9, "pinyin": "yǒu míng", "gloss": "有了名稱，指天地萬物生成之後。", "glossSimp": "有了名称，指天地万物生成之后。", "general": "王弼注：「有形」「有名」之時，則長之育之，亭之毒之，為其母也。", "generalSimp": "王弼注：「有形」「有名」之时，则长之育之，亭之毒之，为其母也。", "variants": [], "variantsSimp": [], "refs": [ "王弼注" ], "refsSimp": [ "王弼注" ] }, { "id": "n006", "sentenceId": "s004", "start": 8, "end": 9, "char": "妙", "charSimp": "妙", "startSimp": 8, "endSimp": 9, "pinyin": "miào", "gloss": "精微奧妙。", "glossSimp": "精微奥妙。", "general": "王弼注：「妙者，微之極也。」", "generalSimp": "王弼注：「妙者，微之极也。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注" ], "refsSimp": [ "王弼注" ] }, { "id": "n007", "sentenceId": "s004", "start": 17, "end": 18, "char": "徼", "charSimp": "徼", "startSimp": 17, "endSimp": 18, "pinyin": "jiào", "gloss": "邊際、歸終。", "glossSimp": "边际、归终。", "general": "王弼注：「徼，歸終也。」唐玄宗疏兼取「邊」與「歸」二義。", "generalSimp": "王弼注：「徼，归终也。」唐玄宗疏兼取「边」与「归」二义。", "variants": [ "微", "徽" ], "variantsSimp": [ "微", "徽" ], "refs": [ "王弼注", "唐玄宗疏" ], "refsSimp": [ "王弼注", "唐玄宗疏" ] }, { "id": "n008", "sentenceId": "s005", "start": 12, "end": 13, "char": "玄", "charSimp": "玄", "startSimp": 12, "endSimp": 13, "pinyin": "xuán", "gloss": "深遠幽昧。", "glossSimp": "深远幽昧。", "general": "王弼注：「玄者，冥也，默然無有也。」成玄英疏又解為「深遠」與「不滯」之義。", "generalSimp": "王弼注：「玄者，冥也，默然无有也。」成玄英疏又解为「深远」与「不滞」之义。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏" ], "refsSimp": [ "王弼注", "成玄英疏" ] }, { "id": "n009", "sentenceId": "s006", "start": 5, "end": 9, "char": "眾妙之門", "charSimp": "众妙之门", "startSimp": 5, "endSimp": 9, "pinyin": "zhòng miào zhī mén", "gloss": "一切奧妙的門戶。", "glossSimp": "一切奥妙的门户。", "general": "王弼注：「眾妙皆從同而出，故曰眾妙之門也。」", "generalSimp": "王弼注：「众妙皆从同而出，故曰众妙之门也。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注" ], "refsSimp": [ "王弼注" ] } ], "glossary": { "道": "宇宙萬物的本原與規律；王弼以「虛極妙本之強名」釋之。", "常": "恆常不變；俞樾謂與「尚」古字通。", "名": "名稱、概念；可名之名出於指事造形，非其常名。", "妙": "精微奧妙；王弼謂「微之極也」。", "徼": "邊際、歸終；王弼釋為歸終，唐玄宗疏兼取邊、歸二義。", "玄": "深遠幽昧；王弼謂「冥也，默然無有也」。" }, "collations": [ { "sentenceId": "s003", "headword": "無名天地之始", "text": "底本作「無名天地之始，有名萬物之母」，河上公本、通行本作「無名，天地之始；有名，萬物之母」，多二「之」字。王弼注「未形無名之時則為萬物之始」正就無「之」本立說，故正文從底本，不補「之」。", "source": "王弼《老子注》、河上公《老子道德經章句》", "textSimp": "底本作「无名天地之始，有名万物之母」，河上公本、通行本作「无名，天地之始；有名，万物之母」，多二「之」字。王弼注「未形无名之时则为万物之始」正就无「之」本立说，故正文从底本，不补「之」。", "headwordSimp": "无名天地之始", "sourceSimp": "王弼《老子注》、河上公《老子道德经章句》", "id": "k001" }, { "sentenceId": "s004", "headword": "常無欲", "text": "《易州唐景龍二年碑》作「常無欲，觀其妙；常有欲，觀其徼」，無兩「以」字。司馬光、王安石讀「常無」「常有」為句；俞樾《諸子平議》謂當從碑本，以「常無欲」「常有欲」為句。本站正文從王弼本，句讀從俞說。", "source": "俞樾《諸子平議·老子平議》", "textSimp": "《易州唐景龙二年碑》作「常无欲，观其妙；常有欲，观其徼」，无两「以」字。司马光、王安石读「常无」「常有」为句；俞樾《诸子平议》谓当从碑本，以「常无欲」「常有欲」为句。本站正文从王弼本，句读从俞说。", "headwordSimp": "常无欲", "sourceSimp": "俞樾《诸子平议·老子平议》", "id": "k002" }, { "sentenceId": "s004", "headword": "徼", "text": "唐玄宗《道德真經注疏》諸本或訛「徼」為「徽」「微」，義不可通；《玄德纂疏》數字本亦作「徽」。今從王弼本、河上公本作「徼」。", "source": "王弼《老子注》、河上公《老子道德經章句》", "textSimp": "唐玄宗《道德真经注疏》诸本或讹「徼」为「徽」「微」，义不可通；《玄德纂疏》数字本亦作「徽」。今从王弼本、河上公本作「徼」。", "headwordSimp": "徼", "sourceSimp": "王弼《老子注》、河上公《老子道德经章句》", "id": "k003" }, { "sentenceId": "s001", "headword": "常", "text": "俞樾《諸子平議》云「常」與「尚」古字通，「道可道，非常道」即「道可道，非尚道」。聊備一說，正文不改字。", "source": "俞樾《諸子平議·老子平議》", "textSimp": "俞樾《诸子平议》云「常」与「尚」古字通，「道可道，非常道」即「道可道，非尚道」。聊备一说，正文不改字。", "headwordSimp": "常", "sourceSimp": "俞樾《诸子平议·老子平议》", "id": "k004" } ], "glossarySimp": { "道": "宇宙万物的本原与规律；王弼以「虚极妙本之强名」释之。", "常": "恒常不变；俞樾谓与「尚」古字通。", "名": "名称、概念；可名之名出于指事造形，非其常名。", "妙": "精微奥妙；王弼谓「微之极也」。", "徼": "边际、归终；王弼释为归终，唐玄宗疏兼取边、归二义。", "玄": "深远幽昧；王弼谓「冥也，默然无有也」。" }, "lexicon": { "note": "由构建脚本从字词注与常用字表生成，供义位词典和开放数据集使用；occurrence 统计按繁体与简体正文分别匹配后合并。", "entries": [ { "order": 1, "id": "n001", "noteId": "n001", "sentenceId": "s001", "headword": "道", "headwordSimp": "道", "pinyin": "dào", "gloss": "本義為道路，此指宇宙萬物的本原與規律。", "glossSimp": "本义为道路，此指宇宙万物的本原与规律。", "general": "王弼注：「道者，虛極妙本之強名。」河上公分「經術政教之道」與「自然長生之道」為說。", "generalSimp": "王弼注：「道者，虚极妙本之强名。」河上公分「经术政教之道」与「自然长生之道」为说。", "variants": [ "衟" ], "variantsSimp": [ "衟" ], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ], "forms": [ { "form": "道", "formSimp": "道", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "常", "headwordSimp": "常", "pinyin": "cháng", "gloss": "恆常、永久。", "glossSimp": "恒常、永久。", "general": "俞樾《諸子平議》謂「常」與「尚」古字通，此句可解為「非所尚之道」。", "generalSimp": "俞樾《诸子平议》谓「常」与「尚」古字通，此句可解为「非所尚之道」。", "variants": [], "variantsSimp": [], "refs": [ "俞樾", "王弼注" ], "refsSimp": [ "俞樾", "王弼注" ], "forms": [ { "form": "常", "formSimp": "常", "kind": "headword", "count": 3, "sentenceIds": [ "s001", "s002", "s004" ] } ], "occurrenceSentenceIds": [ "s001", "s002", "s004" ], "occurrenceCount": 3 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "名", "headwordSimp": "名", "pinyin": "míng", "gloss": "名稱、概念。", "glossSimp": "名称、概念。", "general": "王弼注：「可名之名，指事造形，非其常也。」", "generalSimp": "王弼注：「可名之名，指事造形，非其常也。」", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "名", "formSimp": "名", "kind": "headword", "count": 3, "sentenceIds": [ "s002", "s003", "s005" ] } ], "occurrenceSentenceIds": [ "s002", "s003", "s005" ], "occurrenceCount": 3 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s003", "headword": "無名", "headwordSimp": "无名", "pinyin": "wú míng", "gloss": "沒有名稱，指道尚未顯現的狀態。", "glossSimp": "没有名称，指道尚未显现的状态。", "general": "王弼注以「未形」「無名」之時為萬物之始；河上公則以無名為道。", "generalSimp": "王弼注以「未形」「无名」之时为万物之始；河上公则以无名为道。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ], "forms": [ { "form": "無名", "formSimp": "无名", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "有名", "headwordSimp": "有名", "pinyin": "yǒu míng", "gloss": "有了名稱，指天地萬物生成之後。", "glossSimp": "有了名称，指天地万物生成之后。", "general": "王弼注：「有形」「有名」之時，則長之育之，亭之毒之，為其母也。", "generalSimp": "王弼注：「有形」「有名」之时，则长之育之，亭之毒之，为其母也。", "variants": [], "variantsSimp": [], "refs": [ "王弼注" ], "refsSimp": [ "王弼注" ], "forms": [ { "form": "有名", "formSimp": "有名", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s004", "headword": "妙", "headwordSimp": "妙", "pinyin": "miào", "gloss": "精微奧妙。", "glossSimp": "精微奥妙。", "general": "王弼注：「妙者，微之極也。」", "generalSimp": "王弼注：「妙者，微之极也。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注" ], "refsSimp": [ "王弼注" ], "forms": [ { "form": "妙", "formSimp": "妙", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s006" ] } ], "occurrenceSentenceIds": [ "s004", "s006" ], "occurrenceCount": 2 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "徼", "headwordSimp": "徼", "pinyin": "jiào", "gloss": "邊際、歸終。", "glossSimp": "边际、归终。", "general": "王弼注：「徼，歸終也。」唐玄宗疏兼取「邊」與「歸」二義。", "generalSimp": "王弼注：「徼，归终也。」唐玄宗疏兼取「边」与「归」二义。", "variants": [ "微", "徽" ], "variantsSimp": [ "微", "徽" ], "refs": [ "王弼注", "唐玄宗疏" ], "refsSimp": [ "王弼注", "唐玄宗疏" ], "forms": [ { "form": "徼", "formSimp": "徼", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s005", "headword": "玄", "headwordSimp": "玄", "pinyin": "xuán", "gloss": "深遠幽昧。", "glossSimp": "深远幽昧。", "general": "王弼注：「玄者，冥也，默然無有也。」成玄英疏又解為「深遠」與「不滯」之義。", "generalSimp": "王弼注：「玄者，冥也，默然无有也。」成玄英疏又解为「深远」与「不滞」之义。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏" ], "refsSimp": [ "王弼注", "成玄英疏" ], "forms": [ { "form": "玄", "formSimp": "玄", "kind": "headword", "count": 2, "sentenceIds": [ "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s005", "s006" ], "occurrenceCount": 2 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s006", "headword": "眾妙之門", "headwordSimp": "众妙之门", "pinyin": "zhòng miào zhī mén", "gloss": "一切奧妙的門戶。", "glossSimp": "一切奥妙的门户。", "general": "王弼注：「眾妙皆從同而出，故曰眾妙之門也。」", "generalSimp": "王弼注：「众妙皆从同而出，故曰众妙之门也。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注" ], "refsSimp": [ "王弼注" ], "forms": [ { "form": "眾妙之門", "formSimp": "众妙之门", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 10, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "道", "headwordSimp": "道", "pinyin": "", "gloss": "宇宙萬物的本原與規律；王弼以「虛極妙本之強名」釋之。", "glossSimp": "宇宙万物的本原与规律；王弼以「虚极妙本之强名」释之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "道", "formSimp": "道", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 11, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "常", "headwordSimp": "常", "pinyin": "", "gloss": "恆常不變；俞樾謂與「尚」古字通。", "glossSimp": "恒常不变；俞樾谓与「尚」古字通。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "常", "formSimp": "常", "kind": "headword", "count": 3, "sentenceIds": [ "s001", "s002", "s004" ] } ], "occurrenceSentenceIds": [ "s001", "s002", "s004" ], "occurrenceCount": 3 }, { "order": 12, "id": "g003", "noteId": "", "sentenceId": "s002", "headword": "名", "headwordSimp": "名", "pinyin": "", "gloss": "名稱、概念；可名之名出於指事造形，非其常名。", "glossSimp": "名称、概念；可名之名出于指事造形，非其常名。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "名", "formSimp": "名", "kind": "headword", "count": 3, "sentenceIds": [ "s002", "s003", "s005" ] } ], "occurrenceSentenceIds": [ "s002", "s003", "s005" ], "occurrenceCount": 3 }, { "order": 13, "id": "g004", "noteId": "", "sentenceId": "s004", "headword": "妙", "headwordSimp": "妙", "pinyin": "", "gloss": "精微奧妙；王弼謂「微之極也」。", "glossSimp": "精微奥妙；王弼谓「微之极也」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "妙", "formSimp": "妙", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s006" ] } ], "occurrenceSentenceIds": [ "s004", "s006" ], "occurrenceCount": 2 }, { "order": 14, "id": "g005", "noteId": "", "sentenceId": "s004", "headword": "徼", "headwordSimp": "徼", "pinyin": "", "gloss": "邊際、歸終；王弼釋為歸終，唐玄宗疏兼取邊、歸二義。", "glossSimp": "边际、归终；王弼释为归终，唐玄宗疏兼取边、归二义。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "徼", "formSimp": "徼", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 15, "id": "g006", "noteId": "", "sentenceId": "s005", "headword": "玄", "headwordSimp": "玄", "pinyin": "", "gloss": "深遠幽昧；王弼謂「冥也，默然無有也」。", "glossSimp": "深远幽昧；王弼谓「冥也，默然无有也」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "玄", "formSimp": "玄", "kind": "headword", "count": 2, "sentenceIds": [ "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s005", "s006" ], "occurrenceCount": 2 } ] }, "relations": { "version": "1.1.0", "note": "第一章四组观念的十四家对照。必填四家为河上公、王弼、成玄英、唐玄宗；严遵、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、俞樾、王夫之按注文择要列入。", "concepts": [ { "id": "changdao", "name": "常道與可道", "nameTrad": "常道與可道", "question": "「道可道，非常道」，可道之道與常道如何分判？", "questionTrad": "「道可道，非常道」，可道之道與常道如何分判？", "intro": "首章開篇即立「可」與「常」之辨。王弼以指事造形者非其常，河上公分經術政教與自然長生，成玄英以虛通為義、以言象為限，唐玄宗以用無定方釋非常，嚴遵以自然真素立說，俞樾以常、尚通假別立一解，王夫之則以「可者不常，常者無可」收之。陸希聲以體用分皇、帝、王，呂惠卿謂可道有時而殆，蘇轍以仁義禮智證可道之不可常，吳澄直以道路釋道，憨山謂可道之道猶言，魏源則以執言說名跡為害道之始。", "introTrad": "首章開篇即立「可」與「常」之辨。王弼以指事造形者非其常，河上公分經術政教與自然長生，成玄英以虛通為義、以言象為限，唐玄宗以用無定方釋非常，嚴遵以自然真素立說，俞樾以常、尚通假別立一解，王夫之則以「可者不常，常者無可」收之。陸希聲以體用分皇、帝、王，呂惠卿謂可道有時而殆，蘇轍以仁義禮智證可道之不可常，吳澄直以道路釋道，憨山謂可道之道猶言，魏源則以執言說名跡為害道之始。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "可道者為經術政教之道，常道則自然長生，當以無為養神、無事安民，含光藏輝而不可稱道。", "thesisTrad": "可道者為經術政教之道，常道則自然長生，當以無為養神、無事安民，含光藏輝而不可稱道。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "可道者为经术政教之道，常道则自然长生，当以无为养神、无事安民，含光藏辉而不可称道。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "可道之道、可名之名皆指事造形，非其常也，故不可道、不可名。", "thesisTrad": "可道之道、可名之名皆指事造形，非其常也，故不可道、不可名。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "可道之道、可名之名皆指事造形，非其常也，故不可道、不可名。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "道以虛通為義，常以湛寂得名；可道者只是名言聲說，非真常凝寂之道。", "thesisTrad": "道以虛通為義，常以湛寂得名；可道者只是名言聲說，非真常凝寂之道。", "noteIds": [ "c012" ], "workTypeSimp": "疏", "thesisSimp": "道以虚通为义，常以湛寂得名；可道者只是名言声说，非真常凝寂之道。" }, "tangxuanzong": { "workType": "御疏", "workTypeTrad": "御疏", "thesis": "妙本生化，用無定方，強名為道而不可遍舉，故非常於一道。", "thesisTrad": "妙本生化，用無定方，強名為道而不可遍舉，故非常於一道。", "noteIds": [ "c018" ], "workTypeSimp": "御疏", "thesisSimp": "妙本生化，用无定方，强名为道而不可遍举，故非常于一道。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "道德彰著則非自然，功名顯露則非真素。", "thesisTrad": "道德彰著則非自然，功名顯露則非真素。", "noteIds": [ "c031" ], "workTypeSimp": "指归", "thesisSimp": "道德彰着则非自然，功名显露则非真素。" }, "yuque": { "workType": "按語", "workTypeTrad": "按語", "thesis": "常與尚古字通，可道而非所尚，故非常道；正文不改字。", "thesisTrad": "常與尚古字通，可道而非所尚，故非常道；正文不改字。", "noteIds": [ "c037" ], "workTypeSimp": "按语", "thesisSimp": "常与尚古字通，可道而非所尚，故非常道；正文不改字。" }, "wangfuzhi": { "workType": "解", "workTypeTrad": "解", "thesis": "可者不常，常者無可；不廢常而無所可，則人機通、天和一。", "thesisTrad": "可者不常，常者無可；不廢常而無所可，則人機通、天和一。", "noteIds": [ "c039" ], "workTypeSimp": "解", "thesisSimp": "可者不常，常者无可；不废常而无所可，则人机通、天和一。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道者體、名者用；可道以體當用，是物之理而非道之常，故非常道；唯常道常名不可道不可名。", "thesisTrad": "道者體、名者用；可道以體當用，是物之理而非道之常，故非常道；唯常道常名不可道不可名。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "道者体、名者用；可道以体当用，是物之理而非道之常，故非常道；唯常道常名不可道不可名。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "可道者莫非道，而有時乎而殆則非常道；唯至乎常，則心凝形釋、物我皆忘。", "thesisTrad": "可道者莫非道，而有時乎而殆則非常道；唯至乎常，則心凝形釋、物我皆忘。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "可道者莫非道，而有时乎而殆则非常道；唯至乎常，则心凝形释、物我皆忘。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "仁義禮智皆道之可道者，然仁不可以為義、禮不可以為智，故可道者不可常；惟不可道而後可常。", "thesisTrad": "仁義禮智皆道之可道者，然仁不可以為義、禮不可以為智，故可道者不可常；惟不可道而後可常。", "noteIds": [ "c042" ], "workTypeSimp": "解", "thesisSimp": "仁义礼智皆道之可道者，然仁不可以为义、礼不可以为智，故可道者不可常；惟不可道而后可常。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道猶路也，可道即可踐行；若謂如道路之可踐行，則非此常而不變之道。", "thesisTrad": "道猶路也，可道即可踐行；若謂如道路之可踐行，則非此常而不變之道。", "noteIds": [ "c046" ], "workTypeSimp": "注", "thesisSimp": "道犹路也，可道即可践行；若谓如道路之可践行，则非此常而不变之道。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "真常之道本無相無名、不可言說，凡可言者即非真常，故可道之道猶言而已。", "thesisTrad": "真常之道本無相無名、不可言說，凡可言者即非真常，故可道之道猶言而已。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "真常之道本无相无名、不可言说，凡可言者即非真常，故可道之道犹言而已。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "道至難言，可擬議而指名則有一定之義，非無往不在之真常；執言說名跡以為道，則言仁而害仁。", "thesisTrad": "道至難言，可擬議而指名則有一定之義，非無往不在之真常；執言說名跡以為道，則言仁而害仁。", "noteIds": [ "c056" ], "workTypeSimp": "本义", "thesisSimp": "道至难言，可拟议而指名则有一定之义，非无往不在之真常；执言说名迹以为道，则言仁而害仁。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公分可道為政教、常道為長生，先立治身治國之別。", "textTrad": "河上公分可道為政教、常道為長生，先立治身治國之別。", "relationSimp": "立论", "textSimp": "河上公分可道为政教、常道为长生，先立治身治国之别。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "王弼以指事造形釋可道可名，非其常故不可道不可名。", "textTrad": "王弼以指事造形釋可道可名，非其常故不可道不可名。", "relationSimp": "注", "textSimp": "王弼以指事造形释可道可名，非其常故不可道不可名。" }, { "noteId": "c012", "relation": "疏", "relationTrad": "疏", "text": "成玄英以虛通、湛寂分釋道與常，以言象聲說界定可道。", "textTrad": "成玄英以虛通、湛寂分釋道與常，以言象聲說界定可道。", "relationSimp": "疏", "textSimp": "成玄英以虚通、湛寂分释道与常，以言象声说界定可道。" }, { "noteId": "c018", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗以用無定方、不可遍舉釋非常道。", "textTrad": "唐玄宗以用無定方、不可遍舉釋非常道。", "relationSimp": "御疏", "textSimp": "唐玄宗以用无定方、不可遍举释非常道。" }, { "noteId": "c040", "relation": "立論", "relationTrad": "立論", "text": "陸希聲以體用、名實分判可道與常道，並以皇、帝、王三等展開。", "textTrad": "陸希聲以體用、名實分判可道與常道，並以皇、帝、王三等展開。", "relationSimp": "立论", "textSimp": "陆希声以体用、名实分判可道与常道，并以皇、帝、王三等展开。" }, { "noteId": "c041", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂可道有時而殆，唯至常者心凝形釋。", "textTrad": "呂惠卿謂可道有時而殆，唯至常者心凝形釋。", "relationSimp": "传", "textSimp": "吕惠卿谓可道有时而殆，唯至常者心凝形释。" }, { "noteId": "c042", "relation": "解", "relationTrad": "解", "text": "蘇轍以仁義禮智之不相通，證可道者不可常。", "textTrad": "蘇轍以仁義禮智之不相通，證可道者不可常。", "relationSimp": "解", "textSimp": "苏辙以仁义礼智之不相通，证可道者不可常。" }, { "noteId": "c046", "relation": "注", "relationTrad": "注", "text": "吳澄以道路之可踐行釋可道，反顯常道之不可變。", "textTrad": "吳澄以道路之可踐行釋可道，反顯常道之不可變。", "relationSimp": "注", "textSimp": "吴澄以道路之可践行释可道，反显常道之不可变。" }, { "noteId": "c052", "relation": "解", "relationTrad": "解", "text": "憨山以無相無名界定真常，可道可名皆假名。", "textTrad": "憨山以無相無名界定真常，可道可名皆假名。", "relationSimp": "解", "textSimp": "憨山以无相无名界定真常，可道可名皆假名。" }, { "noteId": "c056", "relation": "本義", "relationTrad": "本義", "text": "魏源以執言說名跡為害道，歸於真常不弊。", "textTrad": "魏源以執言說名跡為害道，歸於真常不弊。", "relationSimp": "本义", "textSimp": "魏源以执言说名迹为害道，归于真常不弊。" }, { "noteId": "c031", "relation": "異解", "relationTrad": "異解", "text": "嚴遵以自然、真素為衡，道德彰、功名顯皆非其真。", "textTrad": "嚴遵以自然、真素為衡，道德彰、功名顯皆非其真。", "relationSimp": "异解", "textSimp": "严遵以自然、真素为衡，道德彰、功名显皆非其真。" }, { "noteId": "c037", "relation": "按語", "relationTrad": "按語", "text": "俞樾以常、尚通假，別出「非所尚之道」一解。", "textTrad": "俞樾以常、尚通假，別出「非所尚之道」一解。", "relationSimp": "按语", "textSimp": "俞樾以常、尚通假，别出「非所尚之道」一解。" }, { "noteId": "c039", "relation": "解", "relationTrad": "解", "text": "王夫之以「可者不常，常者無可」總收，歸於不廢常而無所可。", "textTrad": "王夫之以「可者不常，常者無可」總收，歸於不廢常而無所可。", "relationSimp": "解", "textSimp": "王夫之以「可者不常，常者无可」总收，归于不废常而无所可。" } ], "nameSimp": "常道与可道", "questionSimp": "「道可道，非常道」，可道之道与常道如何分判？", "introSimp": "首章开篇即立「可」与「常」之辨。王弼以指事造形者非其常，河上公分经术政教与自然长生，成玄英以虚通为义、以言象为限，唐玄宗以用无定方释非常，严遵以自然真素立说，俞樾以常、尚通假别立一解，王夫之则以「可者不常，常者无可」收之。陆希声以体用分皇、帝、王，吕惠卿谓可道有时而殆，苏辙以仁义礼智证可道之不可常，吴澄直以道路释道，憨山谓可道之道犹言，魏源则以执言说名迹为害道之始。" }, { "id": "wuming-youming", "name": "無名與有名", "nameTrad": "無名與有名", "question": "無名與有名，是道的兩種稱謂，還是本與跡的兩個層次？", "questionTrad": "無名與有名，是道的兩種稱謂，還是本與跡的兩個層次？", "intro": "無名、有名承接常道、常名而來。王弼以「未形無名」為始、「有形有名」為母；河上公以無名為道、有名為天地；成玄英以本跡分判，唐玄宗以妙本、應用對舉；李榮則以有無既絕、名稱斯遣為說。陸希聲以體用分無名有名，呂惠卿以一與二三分天地萬物之始，蘇轍以道體道用對舉，吳澄以道、德分屬，憨山以無相道體全成有名天地。", "introTrad": "無名、有名承接常道、常名而來。王弼以「未形無名」為始、「有形有名」為母；河上公以無名為道、有名為天地；成玄英以本跡分判，唐玄宗以妙本、應用對舉；李榮則以有無既絕、名稱斯遣為說。陸希聲以體用分無名有名，呂惠卿以一與二三分天地萬物之始，蘇轍以道體道用對舉，吳澄以道、德分屬，憨山以無相道體全成有名天地。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "無名謂道，道無形故不可名；有名謂天地，天地含氣生萬物，如母養子。", "thesisTrad": "無名謂道，道無形故不可名；有名謂天地，天地含氣生萬物，如母養子。", "noteIds": [ "c003" ], "workTypeSimp": "注", "thesisSimp": "无名谓道，道无形故不可名；有名谓天地，天地含气生万物，如母养子。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "凡有皆始於無；未形無名之時為萬物之始，有形有名之時則長育亭毒，為其母。", "thesisTrad": "凡有皆始於無；未形無名之時為萬物之始，有形有名之時則長育亭毒，為其母。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "凡有皆始于无；未形无名之时为万物之始，有形有名之时则长育亭毒，为其母。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "無名指道本，有名是跡；聖人因無名立有名，寄有名詮無名，子育眾生令歸本。", "thesisTrad": "無名指道本，有名是跡；聖人因無名立有名，寄有名詮無名，子育眾生令歸本。", "noteIds": [ "c014" ], "workTypeSimp": "疏", "thesisSimp": "无名指道本，有名是迹；圣人因无名立有名，寄有名诠无名，子育众生令归本。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "無名者妙本，妙本見氣、權輿天地；有名者應用，萬化既作、品物生成。", "thesisTrad": "無名者妙本，妙本見氣、權輿天地；有名者應用，萬化既作、品物生成。", "noteIds": [ "c021", "c022" ], "workTypeSimp": "御注", "thesisSimp": "无名者妙本，妙本见气、权舆天地；有名者应用，万化既作、品物生成。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "有無既絕，名稱斯遣；非無而無，無名為兩儀之本始；非有而有，有名為萬物之父母。", "thesisTrad": "有無既絕，名稱斯遣；非無而無，無名為兩儀之本始；非有而有，有名為萬物之父母。", "noteIds": [ "c033" ], "workTypeSimp": "注", "thesisSimp": "有无既绝，名称斯遣；非无而无，无名为两仪之本始；非有而有，有名为万物之父母。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "無名者道之體，動靜之先；有名者道之用，善惡之元。體為名本，原之則天地之始；名因用立，極之則萬物之母。", "thesisTrad": "無名者道之體，動靜之先；有名者道之用，善惡之元。體為名本，原之則天地之始；名因用立，極之則萬物之母。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "无名者道之体，动静之先；有名者道之用，善恶之元。体为名本，原之则天地之始；名因用立，极之则万物之母。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "無名者道，天地所自而始；有名為一，一與二為三，萬物紛紛自此生，故為萬物之母。", "thesisTrad": "無名者道，天地所自而始；有名為一，一與二為三，萬物紛紛自此生，故為萬物之母。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "无名者道，天地所自而始；有名为一，一与二为三，万物纷纷自此生，故为万物之母。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "無名者道之體，天地由之形而名始立；有名者道之用，播為萬物而名不可勝載。", "thesisTrad": "無名者道之體，天地由之形而名始立；有名者道之用，播為萬物而名不可勝載。", "noteIds": [ "c043" ], "workTypeSimp": "解", "thesisSimp": "无名者道之体，天地由之形而名始立；有名者道之用，播为万物而名不可胜载。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "無名者道，天地由此道而生故謂之始；有名者德，萬物由此德而生故謂之母。", "thesisTrad": "無名者道，天地由此道而生故謂之始；有名者德，萬物由此德而生故謂之母。", "noteIds": [ "c047" ], "workTypeSimp": "注", "thesisSimp": "无名者道，天地由此道而生故谓之始；有名者德，万物由此德而生故谓之母。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "無相無名之道體至虛，天地從此變化而出，故為天地之始；道體全成有相有名之天地，萬物從陰陽造化生成，故為萬物之母。", "thesisTrad": "無相無名之道體至虛，天地從此變化而出，故為天地之始；道體全成有相有名之天地，萬物從陰陽造化生成，故為萬物之母。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "无相无名之道体至虚，天地从此变化而出，故为天地之始；道体全成有相有名之天地，万物从阴阳造化生成，故为万物之母。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公以道釋無名、以天地釋有名，母者含氣養物之義。", "textTrad": "河上公以道釋無名、以天地釋有名，母者含氣養物之義。", "relationSimp": "立论", "textSimp": "河上公以道释无名、以天地释有名，母者含气养物之义。" }, { "noteId": "c008", "relation": "注", "relationTrad": "注", "text": "王弼以有生於無，未形無名為始，有形有名為母。", "textTrad": "王弼以有生於無，未形無名為始，有形有名為母。", "relationSimp": "注", "textSimp": "王弼以有生于无，未形无名为始，有形有名为母。" }, { "noteId": "c014", "relation": "疏", "relationTrad": "疏", "text": "成玄英分本跡：無名為本，有名為跡，寄跡以詮本。", "textTrad": "成玄英分本跡：無名為本，有名為跡，寄跡以詮本。", "relationSimp": "疏", "textSimp": "成玄英分本迹：无名为本，有名为迹，寄迹以诠本。" }, { "noteId": "c021", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以妙本、應用分屬無名、有名。", "textTrad": "唐玄宗以妙本、應用分屬無名、有名。", "relationSimp": "御注", "textSimp": "唐玄宗以妙本、应用分属无名、有名。" }, { "noteId": "c033", "relation": "異解", "relationTrad": "異解", "text": "李榮謂有無既絕、名稱斯遣，非無而無、非有而有。", "textTrad": "李榮謂有無既絕、名稱斯遣，非無而無、非有而有。", "relationSimp": "异解", "textSimp": "李荣谓有无既绝、名称斯遣，非无而无、非有而有。" }, { "noteId": "c040", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以體用分無名有名：體為名本故為天地之始，名因用立故為萬物之母。", "textTrad": "陸希聲以體用分無名有名：體為名本故為天地之始，名因用立故為萬物之母。", "relationSimp": "传", "textSimp": "陆希声以体用分无名有名：体为名本故为天地之始，名因用立故为万物之母。" }, { "noteId": "c041", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以無名為道、有名為一，一與二為三而萬物生。", "textTrad": "呂惠卿以無名為道、有名為一，一與二為三而萬物生。", "relationSimp": "传", "textSimp": "吕惠卿以无名为道、有名为一，一与二为三而万物生。" }, { "noteId": "c043", "relation": "解", "relationTrad": "解", "text": "蘇轍以道體道用分無名有名，天地立而名始，萬物育而名不可勝載。", "textTrad": "蘇轍以道體道用分無名有名，天地立而名始，萬物育而名不可勝載。", "relationSimp": "解", "textSimp": "苏辙以道体道用分无名有名，天地立而名始，万物育而名不可胜载。" }, { "noteId": "c047", "relation": "注", "relationTrad": "注", "text": "吳澄以道、德分屬無名、有名，始為道生天地，母為德生萬物。", "textTrad": "吳澄以道、德分屬無名、有名，始為道生天地，母為德生萬物。", "relationSimp": "注", "textSimp": "吴澄以道、德分属无名、有名，始为道生天地，母为德生万物。" }, { "noteId": "c053", "relation": "解", "relationTrad": "解", "text": "憨山以無相道體全成有名天地，故為始；萬物從陰陽造化生，故為母。", "textTrad": "憨山以無相道體全成有名天地，故為始；萬物從陰陽造化生，故為母。", "relationSimp": "解", "textSimp": "憨山以无相道体全成有名天地，故为始；万物从阴阳造化生，故为母。" } ], "nameSimp": "无名与有名", "questionSimp": "无名与有名，是道的两种称谓，还是本与迹的两个层次？", "introSimp": "无名、有名承接常道、常名而来。王弼以「未形无名」为始、「有形有名」为母；河上公以无名为道、有名为天地；成玄英以本迹分判，唐玄宗以妙本、应用对举；李荣则以有无既绝、名称斯遣为说。陆希声以体用分无名有名，吕惠卿以一与二三分天地万物之始，苏辙以道体道用对举，吴澄以道、德分属，憨山以无相道体全成有名天地。" }, { "id": "wuyu-youyu", "name": "無欲與有欲", "nameTrad": "無欲與有欲", "question": "「常無欲」與「常有欲」是兩種觀法，還是兩種心境？", "questionTrad": "「常無欲」與「常有欲」是兩種觀法，還是兩種心境？", "intro": "由無名有名轉入無欲有欲，是本章由體起觀的關鍵。王弼以空虛觀始物之妙、以有欲觀終物之徼；河上公以無欲觀道要、有欲觀世俗歸趣；成玄英分近鑒己身、遠鑒至理與肆情染滯；唐玄宗以性靜觀妙、逐欲見邊；嚴遵、李榮各有申說，俞樾則存碑本異讀。陸希聲分皇守無名、帝行有名之觀，呂惠卿以滌除玄覽、萬物並作對舉，蘇轍以入有常無、體無常有並觀，吳澄以性靜情動分屬，憨山以日用事物見道，魏源以返觀人心收之。", "introTrad": "由無名有名轉入無欲有欲，是本章由體起觀的關鍵。王弼以空虛觀始物之妙、以有欲觀終物之徼；河上公以無欲觀道要、有欲觀世俗歸趣；成玄英分近鑒己身、遠鑒至理與肆情染滯；唐玄宗以性靜觀妙、逐欲見邊；嚴遵、李榮各有申說，俞樾則存碑本異讀。陸希聲分皇守無名、帝行有名之觀，呂惠卿以滌除玄覽、萬物並作對舉，蘇轍以入有常無、體無常有並觀，吳澄以性靜情動分屬，憨山以日用事物見道，魏源以返觀人心收之。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "無欲則觀道之要妙，有欲則觀世俗之所歸趣。", "thesisTrad": "無欲則觀道之要妙，有欲則觀世俗之所歸趣。", "noteIds": [ "c004" ], "workTypeSimp": "注", "thesisSimp": "无欲则观道之要妙，有欲则观世俗之所归趣。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "常無欲空虛，觀其始物之妙；常有欲，觀其終物之徼。徼，歸終也。", "thesisTrad": "常無欲空虛，觀其始物之妙；常有欲，觀其終物之徼。徼，歸終也。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "常无欲空虚，观其始物之妙；常有欲，观其终物之徼。徼，归终也。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "無欲無為則近鑒己身、遠鑒至理；有欲肆情則唯睹死生歸趣。", "thesisTrad": "無欲無為則近鑒己身、遠鑒至理；有欲肆情則唯睹死生歸趣。", "noteIds": [ "c015" ], "workTypeSimp": "疏", "thesisSimp": "无欲无为则近鉴己身、远鉴至理；有欲肆情则唯睹死生归趣。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "常守清靜、反照正性則觀乎妙本；逐欲而動、迷乎道源則見邊徼。", "thesisTrad": "常守清靜、反照正性則觀乎妙本；逐欲而動、迷乎道源則見邊徼。", "noteIds": [ "c023", "c024" ], "workTypeSimp": "御注", "thesisSimp": "常守清静、反照正性则观乎妙本；逐欲而动、迷乎道源则见边徼。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "無欲者望無望，觀其妙者鑑太清；有欲無欲對舉而明。", "thesisTrad": "無欲者望無望，觀其妙者鑑太清；有欲無欲對舉而明。", "noteIds": [ "c032" ], "workTypeSimp": "指归", "thesisSimp": "无欲者望无望，观其妙者鉴太清；有欲无欲对举而明。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "無欲則夷心寂路、玄鏡湛明；有欲則馳騖聲色、歸有為之事跡。", "thesisTrad": "無欲則夷心寂路、玄鏡湛明；有欲則馳騖聲色、歸有為之事跡。", "noteIds": [ "c034" ], "workTypeSimp": "注", "thesisSimp": "无欲则夷心寂路、玄镜湛明；有欲则驰骛声色、归有为之事迹。" }, "yuque": { "workType": "按語", "workTypeTrad": "按語", "thesis": "易州碑無兩「以」字；司馬光、王安石於「無」「有」絕句，俞樾主從碑本讀「常無欲」「常有欲」。", "thesisTrad": "易州碑無兩「以」字；司馬光、王安石於「無」「有」絕句，俞樾主從碑本讀「常無欲」「常有欲」。", "noteIds": [ "c038" ], "workTypeSimp": "按语", "thesisSimp": "易州碑无两「以」字；司马光、王安石于「无」「有」绝句，俞樾主从碑本读「常无欲」「常有欲」。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "皇者守無名，因無欲而守清靜，故觀其妙；帝者行有名，因有欲而行節文，故觀其徼。", "thesisTrad": "皇者守無名，因無欲而守清靜，故觀其妙；帝者行有名，因有欲而行節文，故觀其徼。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "皇者守无名，因无欲而守清静，故观其妙；帝者行有名，因有欲而行节文，故观其徼。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "無欲則滌除玄覽而觀妙，有欲則萬物並作而觀徼；唯小見妙，唯大見徼。", "thesisTrad": "無欲則滌除玄覽而觀妙，有欲則萬物並作而觀徼；唯小見妙，唯大見徼。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "无欲则涤除玄览而观妙，有欲则万物并作而观徼；唯小见妙，唯大见徼。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人入於眾有而常無以觀妙，體其至無而常有以觀徼；偏於一邊則粗而不神或精而不遍。", "thesisTrad": "聖人入於眾有而常無以觀妙，體其至無而常有以觀徼；偏於一邊則粗而不神或精而不遍。", "noteIds": [ "c044" ], "workTypeSimp": "解", "thesisSimp": "圣人入于众有而常无以观妙，体其至无而常有以观徼；偏于一边则粗而不神或精而不遍。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "常無欲，聖人性寂然而靜，觀德之妙；常有欲，聖情感物而動，觀道之徼。", "thesisTrad": "常無欲，聖人性寂然而靜，觀德之妙；常有欲，聖情感物而動，觀道之徼。", "noteIds": [ "c048" ], "workTypeSimp": "注", "thesisSimp": "常无欲，圣人性寂然而静，观德之妙；常有欲，圣情感物而动，观道之徼。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "常猶尋常，欲猶要；安心於無以觀妙，安心於有以觀徼，日用事物皆道全體所在。", "thesisTrad": "常猶尋常，欲猶要；安心於無以觀妙，安心於有以觀徼，日用事物皆道全體所在。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "常犹寻常，欲犹要；安心于无以观妙，安心于有以观徼，日用事物皆道全体所在。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "即人心無欲有欲時返觀，觀妙觀徼，終以同謂之玄渾之。", "thesisTrad": "即人心無欲有欲時返觀，觀妙觀徼，終以同謂之玄渾之。", "noteIds": [ "c057" ], "workTypeSimp": "本义", "thesisSimp": "即人心无欲有欲时返观，观妙观徼，终以同谓之玄浑之。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公以要妙、歸趣分無欲有欲之觀。", "textTrad": "河上公以要妙、歸趣分無欲有欲之觀。", "relationSimp": "立论", "textSimp": "河上公以要妙、归趣分无欲有欲之观。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "王弼以始物、終物分妙與徼，徼釋為歸終。", "textTrad": "王弼以始物、終物分妙與徼，徼釋為歸終。", "relationSimp": "注", "textSimp": "王弼以始物、终物分妙与徼，徼释为归终。" }, { "noteId": "c015", "relation": "疏", "relationTrad": "疏", "text": "成玄英以近鑒己身、遠鑒至理釋無欲，以死生歸趣釋有欲。", "textTrad": "成玄英以近鑒己身、遠鑒至理釋無欲，以死生歸趣釋有欲。", "relationSimp": "疏", "textSimp": "成玄英以近鉴己身、远鉴至理释无欲，以死生归趣释有欲。" }, { "noteId": "c023", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以性靜、逐欲分觀妙與見邊。", "textTrad": "唐玄宗以性靜、逐欲分觀妙與見邊。", "relationSimp": "御注", "textSimp": "唐玄宗以性静、逐欲分观妙与见边。" }, { "noteId": "c032", "relation": "異解", "relationTrad": "異解", "text": "嚴遵以望無望、鑑太清說無欲之觀。", "textTrad": "嚴遵以望無望、鑑太清說無欲之觀。", "relationSimp": "异解", "textSimp": "严遵以望无望、鉴太清说无欲之观。" }, { "noteId": "c034", "relation": "申說", "relationTrad": "申說", "text": "李榮以玄鏡湛明與馳騖聲色對照二行。", "textTrad": "李榮以玄鏡湛明與馳騖聲色對照二行。", "relationSimp": "申说", "textSimp": "李荣以玄镜湛明与驰骛声色对照二行。" }, { "noteId": "c038", "relation": "按語", "relationTrad": "按語", "text": "俞樾存易州碑無「以」字本，並及司馬光、王安石異讀。", "textTrad": "俞樾存易州碑無「以」字本，並及司馬光、王安石異讀。", "relationSimp": "按语", "textSimp": "俞樾存易州碑无「以」字本，并及司马光、王安石异读。" }, { "noteId": "c040", "relation": "傳", "relationTrad": "傳", "text": "陸希聲分皇守無名、帝行有名：無欲守清靜以觀妙，有欲行節文以觀徼。", "textTrad": "陸希聲分皇守無名、帝行有名：無欲守清靜以觀妙，有欲行節文以觀徼。", "relationSimp": "传", "textSimp": "陆希声分皇守无名、帝行有名：无欲守清静以观妙，有欲行节文以观徼。" }, { "noteId": "c041", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以滌除玄覽、萬物並作分觀妙與觀徼。", "textTrad": "呂惠卿以滌除玄覽、萬物並作分觀妙與觀徼。", "relationSimp": "传", "textSimp": "吕惠卿以涤除玄览、万物并作分观妙与观徼。" }, { "noteId": "c044", "relation": "解", "relationTrad": "解", "text": "蘇轍以入有常無、體無常有並觀，偏則粗而不神或精而不遍。", "textTrad": "蘇轍以入有常無、體無常有並觀，偏則粗而不神或精而不遍。", "relationSimp": "解", "textSimp": "苏辙以入有常无、体无常有并观，偏则粗而不神或精而不遍。" }, { "noteId": "c048", "relation": "注", "relationTrad": "注", "text": "吳澄以性靜情動分屬無欲有欲，觀德之妙與道之徼。", "textTrad": "吳澄以性靜情動分屬無欲有欲，觀德之妙與道之徼。", "relationSimp": "注", "textSimp": "吴澄以性静情动分属无欲有欲，观德之妙与道之徼。" }, { "noteId": "c054", "relation": "解", "relationTrad": "解", "text": "憨山以尋常日用安心於無、安心於有釋二觀，謂一物一太極。", "textTrad": "憨山以尋常日用安心於無、安心於有釋二觀，謂一物一太極。", "relationSimp": "解", "textSimp": "憨山以寻常日用安心于无、安心于有释二观，谓一物一太极。" }, { "noteId": "c057", "relation": "本義", "relationTrad": "本義", "text": "魏源以返觀人心無欲有欲為入手，終歸同謂之玄。", "textTrad": "魏源以返觀人心無欲有欲為入手，終歸同謂之玄。", "relationSimp": "本义", "textSimp": "魏源以返观人心无欲有欲为入手，终归同谓之玄。" } ], "nameSimp": "无欲与有欲", "questionSimp": "「常无欲」与「常有欲」是两种观法，还是两种心境？", "introSimp": "由无名有名转入无欲有欲，是本章由体起观的关键。王弼以空虚观始物之妙、以有欲观终物之徼；河上公以无欲观道要、有欲观世俗归趣；成玄英分近鉴己身、远鉴至理与肆情染滞；唐玄宗以性静观妙、逐欲见边；严遵、李荣各有申说，俞樾则存碑本异读。陆希声分皇守无名、帝行有名之观，吕惠卿以涤除玄览、万物并作对举，苏辙以入有常无、体无常有并观，吴澄以性静情动分属，憨山以日用事物见道，魏源以返观人心收之。" }, { "id": "xuan", "name": "玄與眾妙之門", "nameTrad": "玄與眾妙之門", "question": "「同謂之玄，玄之又玄，眾妙之門」，重玄之旨究竟何指？", "questionTrad": "「同謂之玄，玄之又玄，眾妙之門」，重玄之旨究竟何指？", "intro": "末三句由二觀歸於一玄，再由一玄遣至於又玄。王弼以玄為冥默無有，不可定乎一玄；河上公以玄為天，天中復有天；成玄英以深遠不滯、遣之又遣釋重玄；唐玄宗以攝跡歸本、本跡兩忘為無住；李榮謂借玄遣有無，玄亦自喪；王夫之則以「異觀同常」收歸眾妙。陸希聲以事理俱照釋玄，呂惠卿以一多我物皆妙釋又玄，蘇轍以名異本一、玄心盡處說眾妙，吳澄以道即德、德即道分玄與又玄，憨山以忘心忘跡為玄之又玄，魏源以眾徼無非眾妙收之。", "introTrad": "末三句由二觀歸於一玄，再由一玄遣至於又玄。王弼以玄為冥默無有，不可定乎一玄；河上公以玄為天，天中復有天；成玄英以深遠不滯、遣之又遣釋重玄；唐玄宗以攝跡歸本、本跡兩忘為無住；李榮謂借玄遣有無，玄亦自喪；王夫之則以「異觀同常」收歸眾妙。陸希聲以事理俱照釋玄，呂惠卿以一多我物皆妙釋又玄，蘇轍以名異本一、玄心盡處說眾妙，吳澄以道即德、德即道分玄與又玄，憨山以忘心忘跡為玄之又玄，魏源以眾徼無非眾妙收之。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "玄，天也；有欲無欲同受氣於天。天中復有天，除情欲、守中和，是知道要妙之門戶。", "thesisTrad": "玄，天也；有欲無欲同受氣於天。天中復有天，除情欲、守中和，是知道要妙之門戶。", "noteIds": [ "c005", "c006" ], "workTypeSimp": "注", "thesisSimp": "玄，天也；有欲无欲同受气于天。天中复有天，除情欲、守中和，是知道要妙之门户。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "兩者同出於玄；玄者冥也，默然無有。不可定乎一玄，故曰玄之又玄；眾妙皆從同而出。", "thesisTrad": "兩者同出於玄；玄者冥也，默然無有。不可定乎一玄，故曰玄之又玄；眾妙皆從同而出。", "noteIds": [ "c010", "c011" ], "workTypeSimp": "注", "thesisSimp": "两者同出于玄；玄者冥也，默然无有。不可定乎一玄，故曰玄之又玄；众妙皆从同而出。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "玄者深遠不滯；遣有無雙執，又恐滯玄，故說又玄，遣之又遣。", "thesisTrad": "玄者深遠不滯；遣有無雙執，又恐滯玄，故說又玄，遣之又遣。", "noteIds": [ "c016", "c017" ], "workTypeSimp": "疏", "thesisSimp": "玄者深远不滞；遣有无双执，又恐滞玄，故说又玄，遣之又遣。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "出則名異，同則謂玄，玄，深妙也；攝跡歸本，本跡兩忘，無住則了出。", "thesisTrad": "出則名異，同則謂玄，玄，深妙也；攝跡歸本，本跡兩忘，無住則了出。", "noteIds": [ "c027", "c028", "c029", "c030" ], "workTypeSimp": "御注", "thesisSimp": "出则名异，同则谓玄，玄，深妙也；摄迹归本，本迹两忘，无住则了出。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "借玄以遣有無，有無既遣，玄亦自喪，故曰又玄；總萬象之樞要，開百靈之戶牖。", "thesisTrad": "借玄以遣有無，有無既遣，玄亦自喪，故曰又玄；總萬象之樞要，開百靈之戶牖。", "noteIds": [ "c036" ], "workTypeSimp": "注", "thesisSimp": "借玄以遣有无，有无既遣，玄亦自丧，故曰又玄；总万象之枢要，开百灵之户牖。" }, "wangfuzhi": { "workType": "解", "workTypeTrad": "解", "thesis": "異觀同常，居中執常，自致妙徼之觀；莫能名其功，字之曰眾妙。", "thesisTrad": "異觀同常，居中執常，自致妙徼之觀；莫能名其功，字之曰眾妙。", "noteIds": [ "c039" ], "workTypeSimp": "解", "thesisSimp": "异观同常，居中执常，自致妙徼之观；莫能名其功，字之曰众妙。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "玄者事理俱照；動靜不殊則事理玄會，出則為眾，入則為妙。", "thesisTrad": "玄者事理俱照；動靜不殊則事理玄會，出則為眾，入則為妙。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "玄者事理俱照；动静不殊则事理玄会，出则为众，入则为妙。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "玄如天色，有欲無欲同乎一；同乎一未妙乎多，玄之又玄則一多我物皆妙，故為眾妙之門。", "thesisTrad": "玄如天色，有欲無欲同乎一；同乎一未妙乎多，玄之又玄則一多我物皆妙，故為眾妙之門。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "玄如天色，有欲无欲同乎一；同乎一未妙乎多，玄之又玄则一多我物皆妙，故为众妙之门。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "有無名異而本一，知本之一則玄；玄猶有玄之心，玄之又玄則盡，眾妙由此出。", "thesisTrad": "有無名異而本一，知本之一則玄；玄猶有玄之心，玄之又玄則盡，眾妙由此出。", "noteIds": [ "c045" ], "workTypeSimp": "解", "thesisSimp": "有无名异而本一，知本之一则玄；玄犹有玄之心，玄之又玄则尽，众妙由此出。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道即德、德即道，同謂之玄；道玄之又玄，為德所由出；眾妙謂德，門謂由此而出。", "thesisTrad": "道即德、德即道，同謂之玄；道玄之又玄，為德所由出；眾妙謂德，門謂由此而出。", "noteIds": [ "c049", "c050" ], "workTypeSimp": "注", "thesisSimp": "道即德、德即道，同谓之玄；道玄之又玄，为德所由出；众妙谓德，门谓由此而出。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "有無並觀同是一體，出而異名，同謂之玄；忘心忘跡、離玄妙之跡，故玄之又玄，無往不妙而為眾妙之門。", "thesisTrad": "有無並觀同是一體，出而異名，同謂之玄；忘心忘跡、離玄妙之跡，故玄之又玄，無往不妙而為眾妙之門。", "noteIds": [ "c055" ], "workTypeSimp": "解", "thesisSimp": "有无并观同是一体，出而异名，同谓之玄；忘心忘迹、离玄妙之迹，故玄之又玄，无往不妙而为众妙之门。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "以同謂之玄渾徼於妙；心融神化，眾徼無非眾妙，守雌不爭慈儉柔弱皆從常無出，故曰眾妙之門。", "thesisTrad": "以同謂之玄渾徼於妙；心融神化，眾徼無非眾妙，守雌不爭慈儉柔弱皆從常無出，故曰眾妙之門。", "noteIds": [ "c057" ], "workTypeSimp": "本义", "thesisSimp": "以同谓之玄浑徼于妙；心融神化，众徼无非众妙，守雌不争慈俭柔弱皆从常无出，故曰众妙之门。" } }, "chain": [ { "noteId": "c005", "relation": "立論", "relationTrad": "立論", "text": "河上公以天釋玄，以同受氣於天說同出。", "textTrad": "河上公以天釋玄，以同受氣於天說同出。", "relationSimp": "立论", "textSimp": "河上公以天释玄，以同受气于天说同出。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "王弼以冥默無有釋玄，以一玄不可定故有又玄。", "textTrad": "王弼以冥默無有釋玄，以一玄不可定故有又玄。", "relationSimp": "注", "textSimp": "王弼以冥默无有释玄，以一玄不可定故有又玄。" }, { "noteId": "c016", "relation": "疏", "relationTrad": "疏", "text": "成玄英以深遠、不滯二義釋玄，以雙遣釋重玄。", "textTrad": "成玄英以深遠、不滯二義釋玄，以雙遣釋重玄。", "relationSimp": "疏", "textSimp": "成玄英以深远、不滞二义释玄，以双遣释重玄。" }, { "noteId": "c027", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以出則名異、同則謂玄分釋同出異名。", "textTrad": "唐玄宗以出則名異、同則謂玄分釋同出異名。", "relationSimp": "御注", "textSimp": "唐玄宗以出则名异、同则谓玄分释同出异名。" }, { "noteId": "c030", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以攝跡歸本、本跡兩忘為無住了出。", "textTrad": "御疏以攝跡歸本、本跡兩忘為無住了出。", "relationSimp": "御疏", "textSimp": "御疏以摄迹归本、本迹两忘为无住了出。" }, { "noteId": "c036", "relation": "異解", "relationTrad": "異解", "text": "李榮謂玄亦自喪，又玄乃遣執之極。", "textTrad": "李榮謂玄亦自喪，又玄乃遣執之極。", "relationSimp": "异解", "textSimp": "李荣谓玄亦自丧，又玄乃遣执之极。" }, { "noteId": "c039", "relation": "解", "relationTrad": "解", "text": "王夫之以異觀同常收束，眾妙即其功不可名之字。", "textTrad": "王夫之以異觀同常收束，眾妙即其功不可名之字。", "relationSimp": "解", "textSimp": "王夫之以异观同常收束，众妙即其功不可名之字。" }, { "noteId": "c040", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以事理俱照釋玄，動靜不殊則玄會，出為眾、入為妙。", "textTrad": "陸希聲以事理俱照釋玄，動靜不殊則玄會，出為眾、入為妙。", "relationSimp": "传", "textSimp": "陆希声以事理俱照释玄，动静不殊则玄会，出为众、入为妙。" }, { "noteId": "c041", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以同乎一未妙乎多，玄之又玄則一多我物皆妙。", "textTrad": "呂惠卿以同乎一未妙乎多，玄之又玄則一多我物皆妙。", "relationSimp": "传", "textSimp": "吕惠卿以同乎一未妙乎多，玄之又玄则一多我物皆妙。" }, { "noteId": "c045", "relation": "解", "relationTrad": "解", "text": "蘇轍以名異本一釋玄，玄心亦盡則眾妙從出。", "textTrad": "蘇轍以名異本一釋玄，玄心亦盡則眾妙從出。", "relationSimp": "解", "textSimp": "苏辙以名异本一释玄，玄心亦尽则众妙从出。" }, { "noteId": "c049", "relation": "注", "relationTrad": "注", "text": "吳澄以道即德、德即道說同謂之玄。", "textTrad": "吳澄以道即德、德即道說同謂之玄。", "relationSimp": "注", "textSimp": "吴澄以道即德、德即道说同谓之玄。" }, { "noteId": "c050", "relation": "注", "relationTrad": "注", "text": "吳澄以道為玄之又玄、德為眾妙，門即德所由出。", "textTrad": "吳澄以道為玄之又玄、德為眾妙，門即德所由出。", "relationSimp": "注", "textSimp": "吴澄以道为玄之又玄、德为众妙，门即德所由出。" }, { "noteId": "c055", "relation": "解", "relationTrad": "解", "text": "憨山以忘心忘跡、離玄妙之跡為玄之又玄，無往不妙即眾妙之門。", "textTrad": "憨山以忘心忘跡、離玄妙之跡為玄之又玄，無往不妙即眾妙之門。", "relationSimp": "解", "textSimp": "憨山以忘心忘迹、离玄妙之迹为玄之又玄，无往不妙即众妙之门。" }, { "noteId": "c057", "relation": "本義", "relationTrad": "本義", "text": "魏源以同謂之玄渾徼於妙，眾徼無非眾妙，故曰眾妙之門。", "textTrad": "魏源以同謂之玄渾徼於妙，眾徼無非眾妙，故曰眾妙之門。", "relationSimp": "本义", "textSimp": "魏源以同谓之玄浑徼于妙，众徼无非众妙，故曰众妙之门。" } ], "nameSimp": "玄与众妙之门", "questionSimp": "「同谓之玄，玄之又玄，众妙之门」，重玄之旨究竟何指？", "introSimp": "末三句由二观归于一玄，再由一玄遣至于又玄。王弼以玄为冥默无有，不可定乎一玄；河上公以玄为天，天中复有天；成玄英以深远不滞、遣之又遣释重玄；唐玄宗以摄迹归本、本迹两忘为无住；李荣谓借玄遣有无，玄亦自丧；王夫之则以「异观同常」收归众妙。陆希声以事理俱照释玄，吕惠卿以一多我物皆妙释又玄，苏辙以名异本一、玄心尽处说众妙，吴澄以道即德、德即道分玄与又玄，憨山以忘心忘迹为玄之又玄，魏源以众徼无非众妙收之。" } ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.835Z", "keyPrefix": "laozi-01", "idRules": { "chapter": "章节目录名（slug），如 01；URL 为 /laozi/01/。", "sentence": "章内局部编号 sNNN，全篇引用使用 laozi-01:sNNN；页面锚点继续使用 #sNNN。", "commentary": "章内注号 cNNN，字词注 nNNN，校记 kNNN；编号在章内稳定，跨章引用时加章节前缀。", "paragraph": "章内段落号 pNNN，与 sentence.paragraph 对应。" }, "book": { "id": "laozi", "slug": "laozi", "title": "老子", "titleSimp": "老子", "author": "老聃", "authorSimp": "老聃", "era": "春秋", "eraSimp": "春秋", "editor": "河上公、王弼等", "editorSimp": "河上公、王弼等", "edition": "王弼《老子注》", "editionSimp": "王弼《老子注》", "baseLabel": "王弼《老子注》", "baseLabelSimp": "王弼《老子注》", "separationLabel": "河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、嚴遵指歸、李榮注、陸希聲傳、呂惠卿傳、蘇轍老子解、吳澄道德真經注、憨山道德經解、魏源老子本義、俞樾平議、王夫之老子衍十四家", "separationLabelSimp": "河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、严遵指归、李荣注、陆希声传、吕惠卿传、苏辙老子解、吴澄道德真经注、憨山道德经解、魏源老子本义、俞樾平议、王夫之老子衍十四家", "intro": "《老子》八十一章，分道經、德經。LibreBook 以王弼《老子注》為底本，逐章整理正文、舊注、今譯與校記；第一至八十一章已上線，全帙完竣。", "introSimp": "《老子》八十一章，分道经、德经。LibreBook 以王弼《老子注》为底本，逐章整理正文、旧注、今译与校记；第一至八十一章已上线，全帙完竣。" }, "volume": { "id": "daojing", "order": 1, "title": "道經", "titleSimp": "道经" }, "chapter": { "id": "laozi-01", "slug": "01", "order": 1, "title": "第一章", "titleSimp": "第一章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「道可道，非常道」開篇，分說常道、常名、無名有名、無欲有欲，終於「玄之又玄，眾妙之門」；附河上公、王弼、成玄英、唐玄宗、嚴遵、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、俞樾、王夫之十四家注疏。", "summarySimp": "以「道可道，非常道」开篇，分说常道、常名、无名有名、无欲有欲，终于「玄之又玄，众妙之门」；附河上公、王弼、成玄英、唐玄宗、严遵、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、俞樾、王夫之十四家注疏。", "dataFile": "data/chapters/laozi-01.json", "relationsFile": "data/commentary-relations-laozi-01.json", "url": "/laozi/01/", "orderLabel": "第一", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005", "s006" ], "count": 6 } ], "coverage": { "sentences": 6, "paragraphs": 1, "notes": { "covered": 6, "total": 6, "percent": 100 }, "charNotes": { "covered": 6, "total": 6, "percent": 100 }, "collations": { "covered": 3, "total": 6, "percent": 50, "count": 4 }, "translations": { "covered": 6, "total": 6, "percent": 100 } } }