{ "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-02", "no": 2, "part": "道經", "partSimp": "道经", "title": "第二章", "titleSimp": "第二章", "intro": "《老子》第二章，王弼本題「天下皆知章」。全章六句，前半由美善之名相對而立，推及有無、難易、長短、高下、音聲、前後六對；後半轉出聖人處無為之事、行不言之教，終於「功成而弗居，夫唯弗居，是以不去」。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》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯。陸希聲、呂惠卿二家據焦竑《老子翼》所輯，別取道藏專本校正。", "introSimp": "《老子》第二章，王弼本题「天下皆知章」。全章六句，前半由美善之名相对而立，推及有无、难易、长短、高下、音声、前后六对；后半转出圣人处无为之事、行不言之教，终于「功成而弗居，夫唯弗居，是以不去」。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》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译。陆希声、吕惠卿二家据焦竑《老子翼》所辑，别取道藏专本校正。", "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」可將同一句的十三家舊注並列對讀。", "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」可将同一句的十三家旧注并列对读。", "slug": "02", "order": 2, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "由美善之名相對而立，推及有無、難易、長短、高下、音聲、前後六對；轉出聖人處無為之事、行不言之教，終於「功成而弗居，夫唯弗居，是以不去」；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、王夫之十三家注疏。", "summarySimp": "由美善之名相对而立，推及有无、难易、长短、高下、音声、前后六对；转出圣人处无为之事、行不言之教，终于「功成而弗居，夫唯弗居，是以不去」；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、王夫之十三家注疏。", "dataFile": "data/chapters/laozi-02.json", "relationsFile": "data/commentary-relations-laozi-02.json", "url": "/laozi/02/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第二" }, "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》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》諸本對校；陸希聲、呂惠卿二家據《道藏》本，參焦竑《老子翼》所輯", "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、大道家園公開轉錄、Kanripo 漢籍全文資料庫（僅作文字底本）", "caution": "《玄德纂疏》數字本訛字較多，河上公、王弼、唐玄宗御注御疏、蘇轍、吳澄、李榮、陸希聲、呂惠卿別取專本；成玄英疏、嚴遵文字經人工校正，刪除現代整理者所加校勘括號，未補缺文。憨山、魏源、王夫之據公開轉錄本校讀。", "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》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》诸本对校；陆希声、吕惠卿二家据《道藏》本，参焦竑《老子翼》所辑", "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、大道家园公开转录、Kanripo 汉籍全文资料库（仅作文字底本）", "cautionSimp": "《玄德纂疏》数字本讹字较多，河上公、王弼、唐玄宗御注御疏、苏辙、吴澄、李荣、陆希声、吕惠卿别取专本；成玄英疏、严遵文字经人工校正，删除现代整理者所加校勘括号，未补缺文。憨山、魏源、王夫之据公开转录本校读。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 6, "commentaries": 77, "charNotes": 11, "collations": 9 } }, "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": 4, "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": 15, "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": 17, "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；道經部分賴《玄德纂疏》存其注。", "count": 3, "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；道经部分赖《玄德纂疏》存其注。", "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": 13, "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": "以情性說《老》，謂美惡生於情，當化情復性；焦竑《老子翼》錄其說。", "count": 1, "nameSimp": "陆希声传", "workSimp": "道德经传", "authorSimp": "陆希声", "eraSimp": "唐", "yearsSimp": "？–895", "descSimp": "以情性说《老》，谓美恶生于情，当化情复性；焦竑《老子翼》录其说。", "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，逐對設喻解六對相生，以常道處事、常名行教；焦竑《老子翼》錄其說。", "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，逐对设喻解六对相生，以常道处事、常名行教；焦竑《老子翼》录其说。", "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": "以形名言美惡，謂六對相生相奪皆非其正，說理平實，開宋代文人解《老》一路。", "count": 4, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "以形名言美恶，谓六对相生相夺皆非其正，说理平实，开宋代文人解《老》一路。", "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，以對待、體用解六對，並以春夏秋冬四時說天地不言之教。", "count": 7, "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，以对待、体用解六对，并以春夏秋冬四时说天地不言之教。", "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「虛名不足尚」通釋全章，謂「萬物作焉」以下兼說天地之德。", "count": 3, "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「虚名不足尚」通释全章，谓「万物作焉」以下兼说天地之德。", "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「常名無名」貫串全章，兼存碑本異文。", "count": 2, "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「常名无名」贯串全章，兼存碑本异文。", "shortSimp": "魏本义" }, { "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「兩端生於一致」解美惡善不善，謂壘立者居、坐收者不去。", "count": 1, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "以「两端生于一致」解美恶善不善，谓垒立者居、坐收者不去。", "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": "天下皆知美之為美，斯惡已。", "textSimp": "天下皆知美之为美，斯恶已。", "translation": "天下人都知道把美当作美，丑恶的观念也就随之产生。", "translationTrad": "天下人都知道把美當作美，醜惡的觀念也就隨之產生。", "noteIds": [ "c001", "c007", "c011", "c026", "c032", "c043", "c046", "c059", "c060", "c061", "c065", "c071", "c072", "c075", "c077" ], "noteCount": 15, "charNoteIds": [ "n001", "n002" ], "key": "laozi-02:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "皆知善之為善，斯不善已。", "textSimp": "皆知善之为善，斯不善已。", "translation": "都知道把善当作善，不善的观念也就随之产生。", "translationTrad": "都知道把善當作善，不善的觀念也就隨之產生。", "noteIds": [ "c002", "c007", "c012", "c026", "c032", "c043", "c047", "c059", "c060", "c061", "c065", "c071", "c072", "c075", "c077" ], "noteCount": 15, "charNoteIds": [ "n003" ], "key": "laozi-02:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "故有無相生，難易相成，長短相較，高下相傾，音聲相和，前後相隨。", "textSimp": "故有无相生，难易相成，长短相较，高下相倾，音声相和，前后相随。", "translation": "所以有与无相互生成，难与易相互成就，长与短相互比较，高与下相互倾倚，音与声相互应和，前与后相互追随。", "translationTrad": "所以有與無相互生成，難與易相互成就，長與短相互比較，高與下相互傾倚，音與聲相互應和，前與後相互追隨。", "noteIds": [ "c003", "c007", "c013", "c014", "c015", "c016", "c017", "c018", "c027", "c033", "c034", "c035", "c036", "c037", "c038", "c044", "c048", "c049", "c050", "c051", "c052", "c053", "c059", "c060", "c061", "c066", "c071", "c073", "c075", "c077" ], "noteCount": 30, "charNoteIds": [ "n004", "n005", "n006" ], "key": "laozi-02:s003", "n": 3 }, { "id": "s004", "paragraph": 2, "text": "是以聖人處無為之事，行不言之教；", "textSimp": "是以圣人处无为之事，行不言之教；", "translation": "因此圣人以无为的方式处事，以不言的方式施教；", "translationTrad": "因此聖人以無為的方式處事，以不言的方式施教；", "noteIds": [ "c004", "c008", "c019", "c020", "c021", "c028", "c039", "c054", "c059", "c060", "c062", "c067", "c071", "c074", "c075", "c077" ], "noteCount": 16, "charNoteIds": [ "n007", "n008" ], "key": "laozi-02:s004", "n": 4 }, { "id": "s005", "paragraph": 2, "text": "萬物作焉而不辭，生而不有，為而不恃，功成而弗居。", "textSimp": "万物作焉而不辞，生而不有，为而不恃，功成而弗居。", "translation": "万物兴起而不推辞、不加干涉，生养万物而不占有，有所作为而不自恃，功业成就而不居功。", "translationTrad": "萬物興起而不推辭、不加干涉，生養萬物而不佔有，有所作為而不自恃，功業成就而不居功。", "noteIds": [ "c005", "c009", "c022", "c023", "c024", "c029", "c030", "c040", "c041", "c055", "c056", "c057", "c059", "c060", "c063", "c068", "c069", "c071", "c074", "c075", "c076", "c077" ], "noteCount": 22, "charNoteIds": [ "n009", "n010" ], "key": "laozi-02:s005", "n": 5 }, { "id": "s006", "paragraph": 2, "text": "夫唯弗居，是以不去。", "textSimp": "夫唯弗居，是以不去。", "translation": "正因为不居功，所以功绩不会失去。", "translationTrad": "正因為不居功，所以功績不會失去。", "noteIds": [ "c006", "c010", "c025", "c031", "c042", "c045", "c058", "c059", "c060", "c064", "c070", "c071", "c074", "c075", "c077" ], "noteCount": 15, "charNoteIds": [ "n011" ], "key": "laozi-02:s006", "n": 6 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下皆知美之為美，斯惡已", "kind": "note", "text": "自揚己美，使顯彰也。有危亡也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "自扬己美，使显彰也。有危亡也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "天下皆知美之为美，斯恶已" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "皆知善之為善，斯不善已", "kind": "note", "text": "有功名也。人所爭也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "有功名也。人所争也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "皆知善之为善，斯不善已" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "故有無相生……前後相隨", "kind": "note", "text": "見有而為無也。見難而為易也。見短之相形也。見高而為下也。上唱下必和也。上行下必隨。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "见有而为无也。见难而为易也。见短之相形也。见高而为下也。上唱下必和也。上行下必随。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "故有无相生……前后相随" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "是以聖人處無為之事，行不言之教", "kind": "note", "text": "以道治也。以身師道。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "以道治也。以身师道。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "是以圣人处无为之事，行不言之教" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "萬物作焉而不辭……功成而弗居", "kind": "note", "text": "各自動作，不辭謝而逆止。元氣生萬物而不有。道所施為，不望其報。功成事就，退避不居其位。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "各自动作，不辞谢而逆止。元气生万物而不有。道所施为，不望其报。功成事就，退避不居其位。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "万物作焉而不辞……功成而弗居" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "夫唯弗居，是以不去", "kind": "note", "text": "夫惟功成不居其位。福德常在，不去其身。此言不行不可隨，不言不可知疾。上六句有高下長短，若開一源，下生百端，百端之變，無不動亂。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "夫惟功成不居其位。福德常在，不去其身。此言不行不可随，不言不可知疾。上六句有高下长短，若开一源，下生百端，百端之变，无不动乱。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "夫唯弗居，是以不去" }, { "id": "c007", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s003" }, "lemma": "天下皆知美之為美……前後相隨", "kind": "note", "text": "美者，人心之所樂進也；惡者，人心之所惡疾也。美惡，猶喜怒也；善不善，猶是非也。喜怒同根，是非同門，故不可得偏舉也。此六者皆陳自然不可偏舉之明數也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "美者，人心之所乐进也；恶者，人心之所恶疾也。美恶，犹喜怒也；善不善，犹是非也。喜怒同根，是非同门，故不可得偏举也。此六者皆陈自然不可偏举之明数也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "天下皆知美之为美……前后相随" }, { "id": "c008", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "是以聖人處無為之事", "kind": "note", "text": "自然已足，為則敗也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "自然已足，为则败也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "是以圣人处无为之事" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "生而不有，為而不恃", "kind": "note", "text": "智慧自備，為則偽也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "智慧自备，为则伪也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "生而不有，为而不恃" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "夫唯弗居，是以不去", "kind": "note", "text": "使功在己，則功不可久也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "使功在己，则功不可久也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "夫唯弗居，是以不去" }, { "id": "c011", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "天下皆知美之為美，斯惡已", "kind": "subcommentary", "text": "天下者，世間之總名也。皆，咸悉也。美，悅愛也。《上元經》云：諸天之下，諸地之上，其中人物，名曰世間。言一切蒼生，莫不耽滯諸塵，而妄執美惡。逆其心者，遂起憎嫌，名之為惡；順其意者，必生愛染，名之為美。不知諸法，即有即空。美惡既空，何憎何愛？故《莊子》云：毛嬙孋姬，人之所美，魚見之深入，鳥見之高飛。又云：美者自美，吾不知其美；惡者自惡，吾不知其惡。以斯所驗，豈有美惡哉？故知世間執美為美，此即惡矣。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "天下者，世间之总名也。皆，咸悉也。美，悦爱也。《上元经》云：诸天之下，诸地之上，其中人物，名曰世间。言一切苍生，莫不耽滞诸尘，而妄执美恶。逆其心者，遂起憎嫌，名之为恶；顺其意者，必生爱染，名之为美。不知诸法，即有即空。美恶既空，何憎何爱？故《庄子》云：毛嫱㛤姬，人之所美，鱼见之深入，鸟见之高飞。又云：美者自美，吾不知其美；恶者自恶，吾不知其恶。以斯所验，岂有美恶哉？故知世间执美为美，此即恶矣。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "天下皆知美之为美，斯恶已" }, { "id": "c012", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "皆知善之為善，斯不善已", "kind": "subcommentary", "text": "言凡鄙之流，迷於真理。非但耽淫聲色，抑乃貪著名譽，求名喪身，利己害物。不知名善，舉體虛妄。故下文云：名與身孰親？《莊》云：為善無近名。又云：其所矜惜，無非名善者也。是知矜名執善，於理不臧。唯當忘善惡而得居中，方會無為之致也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "言凡鄙之流，迷于真理。非但耽淫声色，抑乃贪著名誉，求名丧身，利己害物。不知名善，举体虚妄。故下文云：名与身孰亲？《庄》云：为善无近名。又云：其所矜惜，无非名善者也。是知矜名执善，于理不臧。唯当忘善恶而得居中，方会无为之致也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "皆知善之为善，斯不善已" }, { "id": "c013", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "故有無相生", "kind": "subcommentary", "text": "有無二名，相因而立。推窮理性，即體而空。既知有無相生，足明萬法無實。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "有无二名，相因而立。推穷理性，即体而空。既知有无相生，足明万法无实。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "故有无相生" }, { "id": "c014", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "難易相成", "kind": "subcommentary", "text": "空心慧觀，無易無難。分別執情，有難有易。是知難易二法，相互而成。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "空心慧观，无易无难。分别执情，有难有易。是知难易二法，相互而成。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "难易相成" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "長短相形", "kind": "subcommentary", "text": "以長形長，則無長；以短比短，則無短。故知長短相形而有異者也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "以长形长，则无长；以短比短，则无短。故知长短相形而有异者也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "长短相形" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "高下相傾", "kind": "subcommentary", "text": "傾，奪也。夫有高則有下，無下則無高。何者？夫以尺比寸，尺即為高；以尺比丈，尺即為下。向者之高，今之成下。故知高下竟無定相，更相傾奪，所以皆空也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "倾，夺也。夫有高则有下，无下则无高。何者？夫以尺比寸，尺即为高；以尺比丈，尺即为下。向者之高，今之成下。故知高下竟无定相，更相倾夺，所以皆空也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "高下相倾" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "音聲相和", "kind": "subcommentary", "text": "夫宮商絲竹，相和而成。推求性相，即體皆寂。以況萬有，虛假亦然。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "夫宫商丝竹，相和而成。推求性相，即体皆寂。以况万有，虚假亦然。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "音声相和" }, { "id": "c018", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "前後相隨", "kind": "subcommentary", "text": "夫以今望昔，所以有今；以昔望今，所以名昔。而今自非今，何能有昔？昔自非昔，豈有今哉？既其無昔無今，何先何後？是有先有後者，三時相隨而已，竟無實體也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "夫以今望昔，所以有今；以昔望今，所以名昔。而今自非今，何能有昔？昔自非昔，岂有今哉？既其无昔无今，何先何后？是有先有后者，三时相随而已，竟无实体也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "前后相随" }, { "id": "c019", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "是以聖人處無為之事", "kind": "subcommentary", "text": "是以，連上之辭也。聖人者，體道契理之人也。亦言聖者，正也，能自正己，兼能正他，故名為聖。治，理也。即此聖人慈悲救物，轉無為之妙法，治有為之蒼生。所治，近指上文；能治，屬在於下。仍前以發後，故云是以聖人治也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "是以，连上之辞也。圣人者，体道契理之人也。亦言圣者，正也，能自正己，兼能正他，故名为圣。治，理也。即此圣人慈悲救物，转无为之妙法，治有为之苍生。所治，近指上文；能治，属在于下。仍前以发后，故云是以圣人治也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "是以圣人处无为之事" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "處無為之事", "kind": "subcommentary", "text": "言聖人寂而動，動而寂。寂而無為而能涉事；動而寂，處世不廢無為。斯乃無為即為，為即無為。豈有市朝山谷之殊、拱默當塗之隔耶？故言處無為之事。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "言圣人寂而动，动而寂。寂而无为而能涉事；动而寂，处世不废无为。斯乃无为即为，为即无为。岂有市朝山谷之殊、拱默当涂之隔耶？故言处无为之事。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "处无为之事" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "行不言之教", "kind": "subcommentary", "text": "妙體真源，絕於言象。雖復虛寂，而施化無方。豈唯真不乖應，抑亦語不妨默。既而出處語默，其致一焉。端拱默然，而言滿天下。豈曰杜口而稱不言哉？故《莊子》云：言而足，則終日言而盡道；言而不足，則終日言而盡物。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "妙体真源，绝于言象。虽复虚寂，而施化无方。岂唯真不乖应，抑亦语不妨默。既而出处语默，其致一焉。端拱默然，而言满天下。岂曰杜口而称不言哉？故《庄子》云：言而足，则终日言而尽道；言而不足，则终日言而尽物。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "行不言之教" }, { "id": "c022", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "萬物作焉而不辭", "kind": "subcommentary", "text": "萬物，一切群生。作，感動也。始，先也。聖人無心，有感斯應。譬彼明鏡，方兹虛谷。感而後應，不為物先。故《莊子》云：常和而不唱也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "万物，一切群生。作，感动也。始，先也。圣人无心，有感斯应。譬彼明镜，方兹虚谷。感而后应，不为物先。故《庄子》云：常和而不唱也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "万物作焉而不辞" }, { "id": "c023", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "生而不有，為而不恃", "kind": "subcommentary", "text": "為，施化也。恃，怙賴也。夫聖人虛懷，逗機利物，自他平等，物我兼忘。雖有大功，終不恃賴，忘其功也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "为，施化也。恃，怙赖也。夫圣人虚怀，逗机利物，自他平等，物我兼忘。虽有大功，终不恃赖，忘其功也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "生而不有，为而不恃" }, { "id": "c024", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "功成而弗居", "kind": "subcommentary", "text": "覆載萬物，功格天地；照燭蒼生，光逾日月。而推功於物，不處其德也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "覆载万物，功格天地；照烛苍生，光逾日月。而推功于物，不处其德也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "功成而弗居" }, { "id": "c025", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "夫唯弗居，是以不去", "kind": "subcommentary", "text": "夫者，語端；唯之言獨。夫能造化天地，亭毒含靈，有大至功，而推功於物者，其唯聖人乎。只為能忘其功，而至功彌遠。聖德斯在，是以不去。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "夫者，语端；唯之言独。夫能造化天地，亭毒含灵，有大至功，而推功于物者，其唯圣人乎。只为能忘其功，而至功弥远。圣德斯在，是以不去。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "夫唯弗居，是以不去" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s002" }, "lemma": "天下皆知美之為美……斯不善已", "kind": "note", "text": "美善者，生於欲心。心苟所欲，雖惡而美善矣，故云皆知以己之所美為美、所善為善矣。美善無主，俱是妄情，皆由封執有無，分別難易，神奇臭腐，以相傾奪。大聖較量，深知虛妄，故云惡已。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "美善者，生于欲心。心苟所欲，虽恶而美善矣，故云皆知以己之所美为美、所善为善矣。美善无主，俱是妄情，皆由封执有无，分别难易，神奇臭腐，以相倾夺。大圣较量，深知虚妄，故云恶已。", "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": "天下皆知美之为美……斯不善已" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "故有無相生……前後相隨", "kind": "note", "text": "六者相違，遞為名稱，亦如美惡，非自性生，是由妄情，有此多故。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "六者相违，递为名称，亦如美恶，非自性生，是由妄情，有此多故。", "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": "故有无相生……前后相随" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "是以聖人處無為之事，行不言之教", "kind": "note", "text": "無為之事，無事也，寄以事名，故云處；不言之教，忘言也，寄以教名，故云行也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "无为之事，无事也，寄以事名，故云处；不言之教，忘言也，寄以教名，故云行也。", "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": "是以圣人处无为之事，行不言之教" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "萬物作焉而不辭", "kind": "note", "text": "令萬物各自得其動作，而不辭謝於聖人也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "令万物各自得其动作，而不辞谢于圣人也。", "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": "万物作焉而不辞" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "生而不有，為而不恃，功成而弗居", "kind": "note", "text": "令萬物各遂其生，不為己有；各得所為，而不負恃。如此即太平之功成矣，猶當日慎一日，不敢寧居也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "令万物各遂其生，不为己有；各得所为，而不负恃。如此即太平之功成矣，犹当日慎一日，不敢宁居也。", "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": "生而不有，为而不恃，功成而弗居" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "夫唯弗居，是以不去", "kind": "note", "text": "夫唯不敢寧居而增修其德者，則忘功而功存，故不居而不去也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "夫唯不敢宁居而增修其德者，则忘功而功存，故不居而不去也。", "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": "夫唯弗居，是以不去" }, { "id": "c032", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s002" }, "lemma": "天下皆知美之為美……斯不善已", "kind": "subcommentary", "text": "天下者，舉大凡而言，凡在天覆之下也。美者，心所甘美也；善者，身所履行也。言天下之人皆知以己心所甘美者為美、己身所履行者為善，故論甘則忌辛，好丹則非素，共相傾奪，競起是非，皆由興動於欲心，所以遞成乎美惡。聖人知美惡無主，俱是妄情，妄情則不常，故云惡已。已，語助也。注云神奇臭腐者，《莊子》云：所美為神奇，所惡為臭腐。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "天下者，举大凡而言，凡在天覆之下也。美者，心所甘美也；善者，身所履行也。言天下之人皆知以己心所甘美者为美、己身所履行者为善，故论甘则忌辛，好丹则非素，共相倾夺，竞起是非，皆由兴动于欲心，所以递成乎美恶。圣人知美恶无主，俱是妄情，妄情则不常，故云恶已。已，语助也。注云神奇臭腐者，《庄子》云：所美为神奇，所恶为臭腐。", "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": "天下皆知美之为美……斯不善已" }, { "id": "c033", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "故有無相生", "kind": "subcommentary", "text": "此明有無性空也。夫有不自有，因無而有，凡俗則以為無生有；無不自無，因有而無，凡俗則以為有生無，故云相生。而有無對法，本不相生，相生之名，猶妄執起，如美惡非自性生，是皆空故。聖人將欲救其迷滯，是以歷言六者之惑。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此明有无性空也。夫有不自有，因无而有，凡俗则以为无生有；无不自无，因有而无，凡俗则以为有生无，故云相生。而有无对法，本不相生，相生之名，犹妄执起，如美恶非自性生，是皆空故。圣人将欲救其迷滞，是以历言六者之惑。", "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": "故有无相生" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "難易相成", "kind": "subcommentary", "text": "此明難易法空也。此以難而彼成易，此以易而彼成難，亦如工者易於木、難於埴，陶匠易於埴而難於木，故云難易之相成。若同其所難則無易，同其所易則無難，難易無實，妄生名稱，是法空故。能了之者，巧拙兩忘，則難易名息，亦如美惡無定故也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此明难易法空也。此以难而彼成易，此以易而彼成难，亦如工者易于木、难于埴，陶匠易于埴而难于木，故云难易之相成。若同其所难则无易，同其所易则无难，难易无实，妄生名称，是法空故。能了之者，巧拙两忘，则难易名息，亦如美恶无定故也。", "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": "难易相成" }, { "id": "c035", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "長短相形", "kind": "subcommentary", "text": "此明長短相空也。以長故形短，以短故形長，故云長短相形。亦如鳧脛非短，由鶴脛之長故續之則憂；鶴脛非長，由鳧脛之短故斷之則悲。見短長相，猶如美惡，既無定體，皆是妄情。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此明长短相空也。以长故形短，以短故形长，故云长短相形。亦如凫胫非短，由鹤胫之长故续之则忧；鹤胫非长，由凫胫之短故断之则悲。见短长相，犹如美恶，既无定体，皆是妄情。", "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": "长短相形" }, { "id": "c036", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "高下相傾", "kind": "subcommentary", "text": "此明高下名空也。高下兩名，互相傾奪，故稱高必因於下，又有高之者；稱下必因於高，又有下之者。又高則所高非高，又下則所下非下。如彼世間凡諸有名位，遞為臣妾，亦復無常，是皆空故，故無定位。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此明高下名空也。高下两名，互相倾夺，故称高必因于下，又有高之者；称下必因于高，又有下之者。又高则所高非高，又下则所下非下。如彼世间凡诸有名位，递为臣妾，亦复无常，是皆空故，故无定位。", "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": "高下相倾" }, { "id": "c037", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "音聲相和", "kind": "subcommentary", "text": "此明和合空也。五音相和成曲者，誰總彼眾聲則能度曲？如世間法，皆和合成，則體非真，是皆空故。將欲定其美惡，豈云達觀之談？", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此明和合空也。五音相和成曲者，谁总彼众声则能度曲？如世间法，皆和合成，则体非真，是皆空故。将欲定其美恶，岂云达观之谈？", "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": "音声相和" }, { "id": "c038", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "前後相隨", "kind": "subcommentary", "text": "此明三時念空也。日月相代，代故以新，如彼投足，孰為前後？則前後之稱，由相隨立名；名由妄立，誰識其初？過去、未來及以見在，三時空故，念念遷故，亦如美惡無定名也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此明三时念空也。日月相代，代故以新，如彼投足，孰为前后？则前后之称，由相随立名；名由妄立，谁识其初？过去、未来及以见在，三时空故，念念迁故，亦如美恶无定名也。", "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": "前后相随" }, { "id": "c039", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "是以聖人處無為之事，行不言之教", "kind": "subcommentary", "text": "是以者，說下以明上也。夫飾智詐者，雖拱默非無為也；任真素者，則終日措撝而未始不晏然矣。故聖人知諸法性空，自無矜執，則理天下者當絕浮偽，任用純德，百姓化之，各安其分；各安其分則不擾，豈非無為之事乎？言出於己，皆因天下之心，則終身言未嘗言，豈非不言之教耶？", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "是以者，说下以明上也。夫饰智诈者，虽拱默非无为也；任真素者，则终日措㧑而未始不晏然矣。故圣人知诸法性空，自无矜执，则理天下者当绝浮伪，任用纯德，百姓化之，各安其分；各安其分则不扰，岂非无为之事乎？言出于己，皆因天下之心，则终身言未尝言，岂非不言之教耶？", "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": "是以圣人处无为之事，行不言之教" }, { "id": "c040", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "萬物作焉而不辭", "kind": "subcommentary", "text": "作猶動也，辭為辭謝也。言聖人善化無事無為，百姓不知，爰游爰豫，各自得其動作，而不辭謝於聖人，故擊壤鼓腹而忘帝力，此人忘聖功也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "作犹动也，辞为辞谢也。言圣人善化无事无为，百姓不知，爰游爰豫，各自得其动作，而不辞谢于圣人，故击壤鼓腹而忘帝力，此人忘圣功也。", "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": "万物作焉而不辞" }, { "id": "c041", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "生而不有，為而不恃，功成而弗居", "kind": "subcommentary", "text": "令物各得成全其生理，聖人不以為己有；令物各得其營為，聖人不恃為己功。如此太平之功，弘濟日遠，猶且慎終如始，不敢寧居，此聖人自忘其功。注云日慎一日，《尚書》文也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "令物各得成全其生理，圣人不以为己有；令物各得其营为，圣人不恃为己功。如此太平之功，弘济日远，犹且慎终如始，不敢宁居，此圣人自忘其功。注云日慎一日，《尚书》文也。", "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": "生而不有，为而不恃，功成而弗居" }, { "id": "c042", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "夫唯弗居，是以不去", "kind": "subcommentary", "text": "彼聖人者，稠直如髮，慎終如始，本末不衰，未嘗寧居而逸豫，是以日新其盛德，忘功而功不去，光宅而天下安，故云夫惟不居，是以不去。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "彼圣人者，稠直如发，慎终如始，本末不衰，未尝宁居而逸豫，是以日新其盛德，忘功而功不去，光宅而天下安，故云夫惟不居，是以不去。", "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": "夫唯弗居，是以不去" }, { "id": "c043", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s002" }, "lemma": "天下皆知美之為美……斯不善已", "kind": "general", "text": "人之聰明可絕而不可散，人之情欲可逆而不可順。飾人之容，傷人之性；養人之欲，損人之命。世人所謂美善者，非至美至善也。夫至美非世所能見，至善非世所能知也。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "人之聪明可绝而不可散，人之情欲可逆而不可顺。饰人之容，伤人之性；养人之欲，损人之命。世人所谓美善者，非至美至善也。夫至美非世所能见，至善非世所能知也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》所引）", "lemmaSimp": "天下皆知美之为美……斯不善已" }, { "id": "c044", "block": 0, "source": "yanzun", "target": { "start": "s003", "end": "s003" }, "lemma": "故有無相生……前後相隨", "kind": "general", "text": "難以易顯，易以難彰；無能則無以知易，無易則無以知難，若能巧拙兩忘，則難易之名俱息。寸以尺短，尺以寸長；無長則無以明短，無短則無以知長，長短相空，本無實相。山以谷摧，谷以山傾；無山則無以知谷，無谷則無以知山，如彼世間名位，遞為臣妾，故無定位。音以聲別，聲以音停；無音則無以知聲，無聲則無以知音。先以後見，後以先明；無後則無以知先，無先則無以知後。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "难以易显，易以难彰；无能则无以知易，无易则无以知难，若能巧拙两忘，则难易之名俱息。寸以尺短，尺以寸长；无长则无以明短，无短则无以知长，长短相空，本无实相。山以谷摧，谷以山倾；无山则无以知谷，无谷则无以知山，如彼世间名位，递为臣妾，故无定位。音以声别，声以音停；无音则无以知声，无声则无以知音。先以后见，后以先明；无后则无以知先，无先则无以知后。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》所引）", "lemmaSimp": "故有无相生……前后相随" }, { "id": "c045", "block": 0, "source": "yanzun", "target": { "start": "s006", "end": "s006" }, "lemma": "夫唯弗居，是以不去", "kind": "general", "text": "夫唯不敢寧居而增修其德者，則忘功而功存，故不居而不去。化與道均，不望其功；德與天齊，不求其報。遁功逃名，深隱玄域，雖欲不居，是以不去也。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "夫唯不敢宁居而增修其德者，则忘功而功存，故不居而不去。化与道均，不望其功；德与天齐，不求其报。遁功逃名，深隐玄域，虽欲不居，是以不去也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》所引）", "lemmaSimp": "夫唯弗居，是以不去" }, { "id": "c046", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下皆知美之為美，斯惡已", "kind": "note", "text": "美，樂也。言人之稟性，咸不能以道為娱，而以欲為樂。樂不可極，樂極則哀來；欲不可縱，縱欲則傷性。故曰人皆以色聲滋味為上樂，不知色聲滋味，禍之大樸。既為禍樸，復為哀本，滅性傷身，斯惡已也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "美，乐也。言人之禀性，咸不能以道为娱，而以欲为乐。乐不可极，乐极则哀来；欲不可纵，纵欲则伤性。故曰人皆以色声滋味为上乐，不知色声滋味，祸之大朴。既为祸朴，复为哀本，灭性伤身，斯恶已也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "天下皆知美之为美，斯恶已" }, { "id": "c047", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "皆知善之為善，斯不善已", "kind": "note", "text": "天下地上，君子小人，並寡能虛心虛己，而各縱欲縱情。情性之愛，雖復不同，各任情。情同有愛，愛名則以名為善，愛利則以利為善。以利為善，求利不以其道；以名為善，徇名以致亡身。稱情雖以為善，亡身是為不善。故伯夷死名於首陽之上，盜跖死利於東陵之下，此斯不善已也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "天下地上，君子小人，并寡能虚心虚己，而各纵欲纵情。情性之爱，虽复不同，各任情。情同有爱，爱名则以名为善，爱利则以利为善。以利为善，求利不以其道；以名为善，徇名以致亡身。称情虽以为善，亡身是为不善。故伯夷死名于首阳之上，盗跖死利于东陵之下，此斯不善已也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "皆知善之为善，斯不善已" }, { "id": "c048", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "故有無相生", "kind": "note", "text": "天下之物生於有，有生於無。從無出有，自有歸無，故曰相生。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "天下之物生于有，有生于无。从无出有，自有归无，故曰相生。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "故有无相生" }, { "id": "c049", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "難易相成", "kind": "note", "text": "天下難事必作於易，難起於易，易成難也；易由於難，難成易也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "天下难事必作于易，难起于易，易成难也；易由于难，难成易也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "难易相成" }, { "id": "c050", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "長短相形", "kind": "note", "text": "夫物離之則無大無小，聚之則有短有長。太山秋毫之相殊，白鶴青鳧之脛異。故知忘之則無大無小，存之則有短有長也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "夫物离之则无大无小，聚之则有短有长。太山秋毫之相殊，白鹤青凫之胫异。故知忘之则无大无小，存之则有短有长也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "长短相形" }, { "id": "c051", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "高下相傾", "kind": "note", "text": "傾，危也。夫水所以載舟，亦所以覆舟。高以下為基，下亦危於高也。下之賤也，猶乃危高；高之貴焉，誠能滅下失道，則高下相危；得道則君臣俱泰。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "倾，危也。夫水所以载舟，亦所以覆舟。高以下为基，下亦危于高也。下之贱也，犹乃危高；高之贵焉，诚能灭下失道，则高下相危；得道则君臣俱泰。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "高下相倾" }, { "id": "c052", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "音聲相和", "kind": "note", "text": "上之化下，猶風之靡草；下之從上，猶響之應聲。譬之宮商，更相唱和。夫調高則絃絕，上躁則下急。是知五聲和則八音克諧，其政和則其人歡悅。故曰王者人之師，而下取則。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "上之化下，犹风之靡草；下之从上，犹响之应声。譬之宫商，更相唱和。夫调高则弦绝，上躁则下急。是知五声和则八音克谐，其政和则其人欢悦。故曰王者人之师，而下取则。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "音声相和" }, { "id": "c053", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "前後相隨", "kind": "note", "text": "君先而臣隨，父先而子隨。故為君父者，不得輕躁而失道，心宜重靜以契德也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "君先而臣随，父先而子随。故为君父者，不得轻躁而失道，心宜重静以契德也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "前后相随" }, { "id": "c054", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "是以聖人處無為之事，行不言之教", "kind": "note", "text": "緬觀萬古，或澆或淳；遐覽百王，時步時驟。未有紀尊號於金簡、照聖錄於玉篇。皇上應千年之運，隆七百之基，不用干戈，樂推無厭，是以宗聖遠彰於未兆，先定於無形。故言是以聖人治、處無為之事也。猛士上將，承威以定四方；宰輔阿衡，論道而清百揆。化不以言，故云行不言之教也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "缅观万古，或浇或淳；遐览百王，时步时骤。未有纪尊号于金简、照圣录于玉篇。皇上应千年之运，隆七百之基，不用干戈，乐推无厌，是以宗圣远彰于未兆，先定于无形。故言是以圣人治、处无为之事也。猛士上将，承威以定四方；宰辅阿衡，论道而清百揆。化不以言，故云行不言之教也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "是以圣人处无为之事，行不言之教" }, { "id": "c055", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "萬物作焉而不辭", "kind": "note", "text": "作者，芸芸動作也。四民各安其業，萬物不失其真，任化自然，無所辭謝。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "作者，芸芸动作也。四民各安其业，万物不失其真，任化自然，无所辞谢。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "万物作焉而不辞" }, { "id": "c056", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "生而不有", "kind": "note", "text": "付之於獨化，日用而不知也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "付之于独化，日用而不知也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "生而不有" }, { "id": "c057", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "為而不恃，功成而弗居", "kind": "note", "text": "以萬物為芻狗，不恃德以為功。雖有榮觀，宴處超然，遠之問道，軼於襄城，凝神邈於姑射也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "以万物为刍狗，不恃德以为功。虽有荣观，宴处超然，远之问道，轶于襄城，凝神邈于姑射也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "为而不恃，功成而弗居" }, { "id": "c058", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "夫唯弗居，是以不去", "kind": "note", "text": "至道彌綸於宇宙，上德範圍於兩儀。雖忘功用，百姓戴之。垂拱而清九野，無為而朝萬國，凝神常湛，故言不去也。", "authorNote": "", "citation": "李榮《道德真經注》", "textSimp": "至道弥纶于宇宙，上德范围于两仪。虽忘功用，百姓戴之。垂拱而清九野，无为而朝万国，凝神常湛，故言不去也。", "citationFull": "李榮《道德真經注》", "citationSimp": "李荣《道德真经注》", "lemmaSimp": "夫唯弗居，是以不去" }, { "id": "c059", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s006" }, "lemma": "天下皆知美之為美……是以不去", "kind": "note", "text": "夫人之所謂美惡，皆生於情：以適情為美，逆情為惡，以至善不善亦然。然所美者未必美，所惡者未必惡，所善者未必善，所不善者未必不善，如此者何？情使然也。夫人之性大同，而其情則異，以殊異之情外感於物，是以好惡相繆，美惡無主，將何以正之哉？在乎復性而已。向則情之所生，必由於性，故聖人化情復性而至乎大同。所謂有無之相生者，情性也，情性之相因，猶難易之相成也；夫為治者以情亂性則難成，以性正情則易成。所謂長短之相形者，美惡也，美惡之相奪，猶高下之相傾也。所謂音聲之相和者，善不善也，善不善之相資，猶先後之相隨也。於乎！世之多故由此六者，天下所以不治，萬物莫得遂性。聖人將復其性，先化其情，善者因己善，不善者吾亦因而善之使善；信者因己信，不信者吾亦因而信之使信。故用無棄物，教無棄人，使在物無惡，在人無不善，而天下不治者，未之有也。《易》曰：其道甚大，百物不廢，此之謂也。是以聖人體無名則無為而事自定，用有名則不言而教自行，使萬物各遂其性，若無使之然者，如天地之生萬物而不有其用，如百工之為器用而不恃其成，如四時之成歲功而不居其所。夫唯如此，是以其道可常，其名不去也。", "authorNote": "", "citation": "陸希聲《道德經傳》（焦竑《老子翼》所輯）", "textSimp": "夫人之所谓美恶，皆生于情：以适情为美，逆情为恶，以至善不善亦然。然所美者未必美，所恶者未必恶，所善者未必善，所不善者未必不善，如此者何？情使然也。夫人之性大同，而其情则异，以殊异之情外感于物，是以好恶相缪，美恶无主，将何以正之哉？在乎复性而已。向则情之所生，必由于性，故圣人化情复性而至乎大同。所谓有无之相生者，情性也，情性之相因，犹难易之相成也；夫为治者以情乱性则难成，以性正情则易成。所谓长短之相形者，美恶也，美恶之相夺，犹高下之相倾也。所谓音声之相和者，善不善也，善不善之相资，犹先后之相随也。於乎！世之多故由此六者，天下所以不治，万物莫得遂性。圣人将复其性，先化其情，善者因己善，不善者吾亦因而善之使善；信者因己信，不信者吾亦因而信之使信。故用无弃物，教无弃人，使在物无恶，在人无不善，而天下不治者，未之有也。《易》曰：其道甚大，百物不废，此之谓也。是以圣人体无名则无为而事自定，用有名则不言而教自行，使万物各遂其性，若无使之然者，如天地之生万物而不有其用，如百工之为器用而不恃其成，如四时之成岁功而不居其所。夫唯如此，是以其道可常，其名不去也。", "citationFull": "陸希聲《道德經傳》（焦竑《老子翼》所輯）", "citationSimp": "陆希声《道德经传》（焦竑《老子翼》所辑）", "lemmaSimp": "天下皆知美之为美……是以不去" }, { "id": "c060", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s006" }, "lemma": "天下皆知美之為美……是以不去", "kind": "note", "text": "天下皆知美之為美、善之為善而欲之，知惡與不善而惡之。然自離道言之，則雖美與善皆離乎道矣；自出於道言之，則雖惡與不善皆非道之外也。由是觀之，則美斯惡、善斯不善，豈虛言哉？是故天下之物生於有，有生於無，是之謂有無之相生；難事作於易，而易亦由難之故無難，是之謂難易之相成；有鶴脛之長而後知有鳧脛之短，有鳧脛之短而後有鶴脛之長，是之謂長短之相形；以高為是，則百谷為川瀆之源，則高有以傾乎下；以下為是，則川瀆為百谷之歸，則下有以傾乎高，是之謂高下之相傾；黃鍾為君則餘律和之，餘律為君則黃鍾和之，是之謂音聲之相和；自秋冬而望春夏，則春夏前而秋冬後；自春夏而望秋冬，則秋冬前而春夏後，是之謂前後之相隨。凡此六者，當其時、適其情，天下謂之美、謂之善；不當其時、不適其情，天下謂之惡、謂之不善。夫豈知所謂至美至善哉？則美與惡、善與不善，亦迭相為往來興廢而已，豈常也哉？是故聖人知其如此也，以常道處事而事出於無為，以常名行教而教出於不言。事出於無為則終日為而未嘗為，教出於不言則終日言而未嘗言，則美與惡、善與不善，吾何容心哉？若然者，無往不妙，無往不妙則萬物之作，吾不見其作與作之者；不見其生與生之者；不見其為與為之者。則雖作不作，雖生不生，雖為不為，吾何辭、何有、何恃哉？此所以功成而不居也。夫有居則有去，在己無居，夫將安去哉？", "authorNote": "", "citation": "呂惠卿《道德真經傳》（焦竑《老子翼》所輯）", "textSimp": "天下皆知美之为美、善之为善而欲之，知恶与不善而恶之。然自离道言之，则虽美与善皆离乎道矣；自出于道言之，则虽恶与不善皆非道之外也。由是观之，则美斯恶、善斯不善，岂虚言哉？是故天下之物生于有，有生于无，是之谓有无之相生；难事作于易，而易亦由难之故无难，是之谓难易之相成；有鹤胫之长而后知有凫胫之短，有凫胫之短而后有鹤胫之长，是之谓长短之相形；以高为是，则百谷为川渎之源，则高有以倾乎下；以下为是，则川渎为百谷之归，则下有以倾乎高，是之谓高下之相倾；黄钟为君则余律和之，余律为君则黄钟和之，是之谓音声之相和；自秋冬而望春夏，则春夏前而秋冬后；自春夏而望秋冬，则秋冬前而春夏后，是之谓前后之相随。凡此六者，当其时、适其情，天下谓之美、谓之善；不当其时、不适其情，天下谓之恶、谓之不善。夫岂知所谓至美至善哉？则美与恶、善与不善，亦迭相为往来兴废而已，岂常也哉？是故圣人知其如此也，以常道处事而事出于无为，以常名行教而教出于不言。事出于无为则终日为而未尝为，教出于不言则终日言而未尝言，则美与恶、善与不善，吾何容心哉？若然者，无往不妙，无往不妙则万物之作，吾不见其作与作之者；不见其生与生之者；不见其为与为之者。则虽作不作，虽生不生，虽为不为，吾何辞、何有、何恃哉？此所以功成而不居也。夫有居则有去，在己无居，夫将安去哉？", "citationFull": "呂惠卿《道德真經傳》（焦竑《老子翼》所輯）", "citationSimp": "吕惠卿《道德真经传》（焦竑《老子翼》所辑）", "lemmaSimp": "天下皆知美之为美……是以不去" }, { "id": "c061", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s003" }, "lemma": "天下皆知美之為美……前後相隨", "kind": "note", "text": "天下以形名言美惡，其所謂美且善者，豈信美且善哉？彼不知有無、難易、長短、高下、聲音、前後之相生相奪，皆非其正也。方且自以為長，而有長於我者臨之，斯則短矣；方且自以為前，而有前於我者先之，斯則後矣。苟從其所美而信之，則失之遠矣。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "天下以形名言美恶，其所谓美且善者，岂信美且善哉？彼不知有无、难易、长短、高下、声音、前后之相生相夺，皆非其正也。方且自以为长，而有长于我者临之，斯则短矣；方且自以为前，而有前于我者先之，斯则后矣。苟从其所美而信之，则失之远矣。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "天下皆知美之为美……前后相随" }, { "id": "c062", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "是以聖人處無為之事，行不言之教", "kind": "note", "text": "當事而為，無為之之心；當教而言，無言之之意。夫是以出於長短之度，離於先後之數，非美非惡，非善非不善，而天下何足以知之？", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "当事而为，无为之之心；当教而言，无言之之意。夫是以出于长短之度，离于先后之数，非美非恶，非善非不善，而天下何足以知之？", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "是以圣人处无为之事，行不言之教" }, { "id": "c063", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "萬物作焉而不辭……功成而弗居", "kind": "note", "text": "萬物為我作，而我無所辭；我生之、為之，而未嘗有、未嘗恃；至於成功，亦未嘗以自居也。此則無為不言之報，其為美且善也，豈復有惡與不善繼之哉？", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "万物为我作，而我无所辞；我生之、为之，而未尝有、未尝恃；至于成功，亦未尝以自居也。此则无为不言之报，其为美且善也，岂复有恶与不善继之哉？", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "万物作焉而不辞……功成而弗居" }, { "id": "c064", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "夫唯弗居，是以不去", "kind": "note", "text": "聖人居於貧賤而無貧賤之憂，居於富貴而無富貴之累，此所謂不居也。我且不居，彼尚何從去哉？此則居之至也。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "圣人居于贫贱而无贫贱之忧，居于富贵而无富贵之累，此所谓不居也。我且不居，彼尚何从去哉？此则居之至也。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "夫唯弗居，是以不去" }, { "id": "c065", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "天下皆知美之為美……斯不善已", "kind": "note", "text": "美謂美於他物，以質而言也；善謂善於其事，以能而言也。美惡、善不善之名，相因而有。以有惡故有美，以有不善故有善。皆知此之為美，則彼為惡矣；皆知此之為善，則彼為不善矣。欲二者皆泯於無，必不知美者之為美、善者之為善，則亦無惡無不善也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "美谓美于他物，以质而言也；善谓善于其事，以能而言也。美恶、善不善之名，相因而有。以有恶故有美，以有不善故有善。皆知此之为美，则彼为恶矣；皆知此之为善，则彼为不善矣。欲二者皆泯于无，必不知美者之为美、善者之为善，则亦无恶无不善也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "天下皆知美之为美……斯不善已" }, { "id": "c066", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "故有無相生……前後相隨", "kind": "note", "text": "物之有無，事之難易，形之長短，勢之高下，音之闔翕，聲之清濁，位之前後，兩相對待，一有則俱有，一無則俱無。美惡、善不善之相因，亦猶是也。相形謂二形相比並，相傾謂一俯臨一仰視，相和謂一倡一和，隨猶隨風巽之隨，相連屬也。五者皆言其偶，獨音聲不言者，蓋止曰闔翕清濁，則人不知其為言音聲也；言音聲則其有闔翕清濁之相偶自可知，故但指言其實而不言其偶也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "物之有无，事之难易，形之长短，势之高下，音之阖翕，声之清浊，位之前后，两相对待，一有则俱有，一无则俱无。美恶、善不善之相因，亦犹是也。相形谓二形相比并，相倾谓一俯临一仰视，相和谓一倡一和，随犹随风巽之随，相连属也。五者皆言其偶，独音声不言者，盖止曰阖翕清浊，则人不知其为言音声也；言音声则其有阖翕清浊之相偶自可知，故但指言其实而不言其偶也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "故有无相生……前后相随" }, { "id": "c067", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "是以聖人處無為之事，行不言之教", "kind": "note", "text": "事而為則有不為者矣，惟無為則無不為也；教而言則有不言者矣，惟無言則無不言也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "事而为则有不为者矣，惟无为则无不为也；教而言则有不言者矣，惟无言则无不言也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "是以圣人处无为之事，行不言之教" }, { "id": "c068", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "萬物作焉而不辭，生而不有", "kind": "note", "text": "天地亦然。作謂物將生，春時也；辭謂言辭；生謂物既生，夏時也；有謂有言。不辭不有，此天地不言之教也。夫子謂天何言哉、百物生焉，是也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "天地亦然。作谓物将生，春时也；辞谓言辞；生谓物既生，夏时也；有谓有言。不辞不有，此天地不言之教也。夫子谓天何言哉、百物生焉，是也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "万物作焉而不辞，生而不有" }, { "id": "c069", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "為而不恃，功成而弗居", "kind": "note", "text": "為謂物將成，秋時也；恃謂恃其能而有為；功成謂物既成，冬時也；居謂處其功而自伐。不恃不居，此天地無為之事也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "为谓物将成，秋时也；恃谓恃其能而有为；功成谓物既成，冬时也；居谓处其功而自伐。不恃不居，此天地无为之事也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "为而不恃，功成而弗居" }, { "id": "c070", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "夫唯弗居，是以不去", "kind": "note", "text": "不去，常存也。天地不居成物之功，故其功長久而不去。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "不去，常存也。天地不居成物之功，故其功长久而不去。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "夫唯弗居，是以不去" }, { "id": "c071", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s006" }, "lemma": "右第二章", "kind": "general", "text": "聖人以不事而事，故事無所為；以不教而教，故教無所言。無為不言，則雖有美有善而人不知，是以其美其善獨尊獨貴而無可與對。若有為之事、有言之教，則人皆知其為美為惡，而美與惡對、善與不善對，非獨尊獨貴、不可名之美善矣。老子一書之中，凡諸章所言，皆不出乎此章之意。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "圣人以不事而事，故事无所为；以不教而教，故教无所言。无为不言，则虽有美有善而人不知，是以其美其善独尊独贵而无可与对。若有为之事、有言之教，则人皆知其为美为恶，而美与恶对、善与不善对，非独尊独贵、不可名之美善矣。老子一书之中，凡诸章所言，皆不出乎此章之意。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "右第二章" }, { "id": "c072", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s002" }, "lemma": "天下皆知美之為美……斯不善已", "kind": "note", "text": "此釋前章可名非常名，以明世人居有為之跡，虛名不足尚，聖人處無為之道以御世，功不朽而真名常存之意也。意謂天下事物之理，若以大道而觀，本無美與不美、善與不善之跡。良由人不知道，而起分別取舍好尚之心，故有美惡之名耳。然天下之人，但知適己意者為美，殊不知在我以為美，自彼觀之，則又為不美矣。譬如西施顰美，東施愛而效之，其醜益甚，此所謂知美之為美，斯惡已。惡，醜也。又如比干，天下皆知為賢善也，紂執而殺之；後世效之以為忠，殺身而不悔，此所謂知善之為善，斯不善已。此皆尚名之過也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "此释前章可名非常名，以明世人居有为之迹，虚名不足尚，圣人处无为之道以御世，功不朽而真名常存之意也。意谓天下事物之理，若以大道而观，本无美与不美、善与不善之迹。良由人不知道，而起分别取舍好尚之心，故有美恶之名耳。然天下之人，但知适己意者为美，殊不知在我以为美，自彼观之，则又为不美矣。譬如西施颦美，东施爱而效之，其丑益甚，此所谓知美之为美，斯恶已。恶，丑也。又如比干，天下皆知为贤善也，纣执而杀之；后世效之以为忠，杀身而不悔，此所谓知善之为善，斯不善已。此皆尚名之过也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "天下皆知美之为美……斯不善已" }, { "id": "c073", "block": 0, "source": "hanshan", "target": { "start": "s003", "end": "s003" }, "lemma": "故有無相生……前後相隨", "kind": "note", "text": "是則善惡之名，因對待而有。故名則有無相生，事則難易相成，物則長短相形，位則高下相傾，言則音聲相和，行則前後相隨，此乃必然之勢。譬如世人以尺為長、以寸為短，假若積寸多於尺，則又名寸為長、而尺為短矣。凡物皆然，斯皆有為之跡耳。凡可名者，皆可去，此所謂名可名、非常名也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "是则善恶之名，因对待而有。故名则有无相生，事则难易相成，物则长短相形，位则高下相倾，言则音声相和，行则前后相随，此乃必然之势。譬如世人以尺为长、以寸为短，假若积寸多于尺，则又名寸为长、而尺为短矣。凡物皆然，斯皆有为之迹耳。凡可名者，皆可去，此所谓名可名、非常名也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "故有无相生……前后相随" }, { "id": "c074", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s006" }, "lemma": "是以聖人處無為之事……是以不去", "kind": "note", "text": "是以聖人知虛名之不足尚，故處無為之道以應事；知多言之不可用，故行不言之教以化民。如天地以無心而生物，即萬物皆往資焉，不以物多而故辭；雖生成萬物，而不以萬物為己有；雖能生物，而不自恃其能；且四時推移，雖有成物之功，功成而不居。夫惟不居其功，故至功不朽；不尚其名，故真名常存。聖人處無為之道，亦由是也。蓋「萬物作焉」已下，皆是說天地之德，以比聖人之德，文意雙關，《莊子》釋此意極多。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "是以圣人知虚名之不足尚，故处无为之道以应事；知多言之不可用，故行不言之教以化民。如天地以无心而生物，即万物皆往资焉，不以物多而故辞；虽生成万物，而不以万物为己有；虽能生物，而不自恃其能；且四时推移，虽有成物之功，功成而不居。夫惟不居其功，故至功不朽；不尚其名，故真名常存。圣人处无为之道，亦由是也。盖「万物作焉」已下，皆是说天地之德，以比圣人之德，文意双关，《庄子》释此意极多。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "是以圣人处无为之事……是以不去" }, { "id": "c075", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "天下皆知美之為美……是以不去", "kind": "general", "text": "此明首章常名無名之旨也。蓋至美無美，至善無善。苟美善而使天下皆知其為美善，則將相與市之託之，而不可常矣。此亦猶有無、難易、長短、高下、音聲、前後之類。然當其時、適其情，則天下謂之美善；不當其時、不適其情，則天下謂之惡與不善。聖人知有名者之不可常，是故終日為而未嘗為，終日言而未嘗言，豈自知其為美為善哉？斯則觀徼而得妙也。若然者，萬物之來，雖亦未嘗不因應，而生不有、為不恃，終不居其名矣。夫有名之美善，每與所對者相與往來興廢，以其有居則有去也。苟在己無居，夫將安去？此乃無為不言之美善，無與為對，何至於美斯惡、善斯不善哉？斯真所謂常善也。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "此明首章常名无名之旨也。盖至美无美，至善无善。苟美善而使天下皆知其为美善，则将相与市之托之，而不可常矣。此亦犹有无、难易、长短、高下、音声、前后之类。然当其时、适其情，则天下谓之美善；不当其时、不适其情，则天下谓之恶与不善。圣人知有名者之不可常，是故终日为而未尝为，终日言而未尝言，岂自知其为美为善哉？斯则观徼而得妙也。若然者，万物之来，虽亦未尝不因应，而生不有、为不恃，终不居其名矣。夫有名之美善，每与所对者相与往来兴废，以其有居则有去也。苟在己无居，夫将安去？此乃无为不言之美善，无与为对，何至于美斯恶、善斯不善哉？斯真所谓常善也。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "天下皆知美之为美……是以不去" }, { "id": "c076", "block": 0, "source": "weiyuan", "target": { "start": "s005", "end": "s005" }, "lemma": "萬物作焉而不辭", "kind": "collation", "text": "「作焉不辭」，碑本作「作而不為始」，義正相備。蓋萬物作焉而後應之，不辭耳，此因應無為之道也。吳氏澄釋為言詞之詞，謂「天何言哉」；姚氏鼐謂作，使也，以身為萬物使而不辭其勞：皆非本意。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "「作焉不辞」，碑本作「作而不为始」，义正相备。盖万物作焉而后应之，不辞耳，此因应无为之道也。吴氏澄释为言词之词，谓「天何言哉」；姚氏鼐谓作，使也，以身为万物使而不辞其劳：皆非本意。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "万物作焉而不辞" }, { "id": "c077", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s006" }, "lemma": "第二章", "kind": "evaluation", "text": "天下之變萬，而要歸於兩端。兩端生於一致，故方有美而方有惡，方有善而方有不善。據一以概乎彼之不一，則白黑競而毀譽雜。聖人之抱一也，方其一與一為二，而我徐處於中；故彼一與此一為壘，乃知其本無壘也，遂坐而收之。壘立者居，而坐收者不去，是之謂善爭。", "authorNote": "", "citation": "王夫之《老子衍》", "textSimp": "天下之变万，而要归于两端。两端生于一致，故方有美而方有恶，方有善而方有不善。据一以概乎彼之不一，则白黑竞而毁誉杂。圣人之抱一也，方其一与一为二，而我徐处于中；故彼一与此一为垒，乃知其本无垒也，遂坐而收之。垒立者居，而坐收者不去，是之谓善争。", "citationFull": "王夫之《老子衍》", "citationSimp": "王夫之《老子衍》", "lemmaSimp": "第二章" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 4, "end": 5, "char": "美", "charSimp": "美", "startSimp": 4, "endSimp": 5, "pinyin": "měi", "gloss": "美好、美善。", "glossSimp": "美好、美善。", "general": "王弼注：「美者，人心之所樂進也。」河上公謂自揚己美則有危亡。", "generalSimp": "王弼注：「美者，人心之所乐进也。」河上公谓自扬己美则有危亡。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ] }, { "id": "n002", "sentenceId": "s001", "start": 10, "end": 11, "char": "惡", "charSimp": "恶", "startSimp": 10, "endSimp": 11, "pinyin": "è", "gloss": "醜惡、憎嫌。", "glossSimp": "丑恶、憎嫌。", "general": "王弼注：「惡者，人心之所惡疾也。」成玄英疏謂逆心起憎嫌，名之為惡。", "generalSimp": "王弼注：「恶者，人心之所恶疾也。」成玄英疏谓逆心起憎嫌，名之为恶。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏" ], "refsSimp": [ "王弼注", "成玄英疏" ] }, { "id": "n003", "sentenceId": "s002", "start": 2, "end": 3, "char": "善", "charSimp": "善", "startSimp": 2, "endSimp": 3, "pinyin": "shàn", "gloss": "善於其事，與「不善」相對。", "glossSimp": "善于其事，与「不善」相对。", "general": "吳澄注：「善謂善於其事，以能而言也。」", "generalSimp": "吴澄注：「善谓善于其事，以能而言也。」", "variants": [], "variantsSimp": [], "refs": [ "吳澄注" ], "refsSimp": [ "吴澄注" ] }, { "id": "n004", "sentenceId": "s003", "start": 3, "end": 5, "char": "相生", "charSimp": "相生", "startSimp": 3, "endSimp": 5, "pinyin": "xiāng shēng", "gloss": "相互生成。", "glossSimp": "相互生成。", "general": "成玄英疏：「有無二名，相因而立，推窮理性，即體而空。」", "generalSimp": "成玄英疏：「有无二名，相因而立，推穷理性，即体而空。」", "variants": [], "variantsSimp": [], "refs": [ "成玄英疏" ], "refsSimp": [ "成玄英疏" ] }, { "id": "n005", "sentenceId": "s003", "start": 19, "end": 20, "char": "傾", "charSimp": "倾", "startSimp": 19, "endSimp": 20, "pinyin": "qīng", "gloss": "傾奪、傾倚。", "glossSimp": "倾夺、倾倚。", "general": "成玄英疏：「傾，奪也。」李榮注：「傾，危也。」", "generalSimp": "成玄英疏：「倾，夺也。」李荣注：「倾，危也。」", "variants": [], "variantsSimp": [], "refs": [ "成玄英疏", "李榮注" ], "refsSimp": [ "成玄英疏", "李荣注" ] }, { "id": "n006", "sentenceId": "s003", "start": 21, "end": 23, "char": "音聲", "charSimp": "音声", "startSimp": 21, "endSimp": 23, "pinyin": "yīn shēng", "gloss": "音與聲；古謂單出為聲，雜比為音。", "glossSimp": "音与声；古谓单出为声，杂比为音。", "general": "吳澄注以音之闔翕、聲之清濁為對待，謂音聲相和即一倡一和。", "generalSimp": "吴澄注以音之阖翕、声之清浊为对待，谓音声相和即一倡一和。", "variants": [], "variantsSimp": [], "refs": [ "吳澄注" ], "refsSimp": [ "吴澄注" ] }, { "id": "n007", "sentenceId": "s004", "start": 5, "end": 7, "char": "無為", "charSimp": "无为", "startSimp": 5, "endSimp": 7, "pinyin": "wú wéi", "gloss": "不妄為，順自然而行。", "glossSimp": "不妄为，顺自然而行。", "general": "王弼注：「自然已足，為則敗也。」成玄英疏謂無為即為、為即無為。", "generalSimp": "王弼注：「自然已足，为则败也。」成玄英疏谓无为即为、为即无为。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏" ], "refsSimp": [ "王弼注", "成玄英疏" ] }, { "id": "n008", "sentenceId": "s004", "start": 11, "end": 15, "char": "不言之教", "charSimp": "不言之教", "startSimp": 11, "endSimp": 15, "pinyin": "bù yán zhī jiào", "gloss": "不以言語施教，以身示範。", "glossSimp": "不以言语施教，以身示范。", "general": "河上公注：「以身師道。」唐玄宗疏謂言出於己，皆因天下之心。", "generalSimp": "河上公注：「以身师道。」唐玄宗疏谓言出于己，皆因天下之心。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "唐玄宗疏" ], "refsSimp": [ "河上公注", "唐玄宗疏" ] }, { "id": "n009", "sentenceId": "s005", "start": 5, "end": 7, "char": "不辭", "charSimp": "不辞", "startSimp": 5, "endSimp": 7, "pinyin": "bù cí", "gloss": "不推辭、不辭謝，亦不加干涉。", "glossSimp": "不推辞、不辞谢，亦不加干涉。", "general": "河上公注：「不辭謝而逆止。」魏源謂萬物作焉而後應之，是因應無為之道。", "generalSimp": "河上公注：「不辞谢而逆止。」魏源谓万物作焉而后应之，是因应无为之道。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "魏源本義" ], "refsSimp": [ "河上公注", "魏源本义" ] }, { "id": "n010", "sentenceId": "s005", "start": 16, "end": 17, "char": "恃", "charSimp": "恃", "startSimp": 16, "endSimp": 17, "pinyin": "shì", "gloss": "倚賴、自恃。", "glossSimp": "倚赖、自恃。", "general": "成玄英疏：「恃，怙賴也。」王弼注以「為則偽」說之。", "generalSimp": "成玄英疏：「恃，怙赖也。」王弼注以「为则伪」说之。", "variants": [], "variantsSimp": [], "refs": [ "成玄英疏", "王弼注" ], "refsSimp": [ "成玄英疏", "王弼注" ] }, { "id": "n011", "sentenceId": "s006", "start": 2, "end": 4, "char": "弗居", "charSimp": "弗居", "startSimp": 2, "endSimp": 4, "pinyin": "fú jū", "gloss": "不居功、不佔有。", "glossSimp": "不居功、不占有。", "general": "王弼注：「使功在己，則功不可久也。」", "generalSimp": "王弼注：「使功在己，则功不可久也。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注" ], "refsSimp": [ "王弼注" ] } ], "glossary": { "美惡": "美與醜相對之名；諸家皆謂名由情生、相因而有，非事物本有定相。", "善不善": "善與不善相對之名；吳澄以「善於其事」為善，王弼以是非同門說之。", "六對": "有無、難易、長短、高下、音聲、前後六組對待之象，皆相生相成而無實體。", "無為": "不妄為、順自然；非拱默不動，成玄英謂無為即為、為即無為。", "不言之教": "不以言語施教，以身示範；河上公謂「以身師道」。", "不辭": "不推辭、不辭謝；河上公謂「不辭謝而逆止」，魏源以因應自然解之。", "弗居": "不居功、不佔有；正因為不居，功績反而長存不去。" }, "collations": [ { "sentenceId": "s001", "headword": "斯惡已", "text": "蘇轍本、唐玄宗御疏作「斯惡矣」，「已」「矣」皆語助；王弼本、河上公本作「已」。魏源校記：「兩已，蘇本作矣。」正文從底本。", "source": "蘇轍《老子解》、唐玄宗《道德真經注疏》、魏源《老子本義》", "textSimp": "苏辙本、唐玄宗御疏作「斯恶矣」，「已」「矣」皆语助；王弼本、河上公本作「已」。魏源校记：「两已，苏本作矣。」正文从底本。", "headwordSimp": "斯恶已", "sourceSimp": "苏辙《老子解》、唐玄宗《道德真经注疏》、魏源《老子本义》", "id": "k001" }, { "sentenceId": "s003", "headword": "故有無相生", "text": "顧歡本、龍興碑本無「故」字；傅奕本六「相」字上并有「之」字。正文從王弼本。", "source": "魏源《老子本義》", "textSimp": "顾欢本、龙兴碑本无「故」字；傅奕本六「相」字上并有「之」字。正文从王弼本。", "headwordSimp": "故有无相生", "sourceSimp": "魏源《老子本义》", "id": "k002" }, { "sentenceId": "s003", "headword": "長短相較", "text": "河上公、成玄英、唐玄宗、蘇轍、吳澄、憨山、魏源諸本作「長短相形」；王弼本作「較」。魏源謂「形作較，與傾韻不協」，今仍從底本作「較」，異文入校記。", "source": "王弼《老子注》、河上公《老子道德經章句》、魏源《老子本義》", "textSimp": "河上公、成玄英、唐玄宗、苏辙、吴澄、憨山、魏源诸本作「长短相形」；王弼本作「较」。魏源谓「形作较，与倾韵不协」，今仍从底本作「较」，异文入校记。", "headwordSimp": "长短相较", "sourceSimp": "王弼《老子注》、河上公《老子道德经章句》、魏源《老子本义》", "id": "k003" }, { "sentenceId": "s003", "headword": "高下相傾", "text": "王夫之《老子衍》作「高下相盈」，諸本作「傾」。正文從底本。", "source": "王夫之《老子衍》", "textSimp": "王夫之《老子衍》作「高下相盈」，诸本作「倾」。正文从底本。", "headwordSimp": "高下相倾", "sourceSimp": "王夫之《老子衍》", "id": "k004" }, { "sentenceId": "s003", "headword": "音聲相和", "text": "蘇轍本、呂惠卿本作「聲音相和」；王弼本、河上公本、唐玄宗本作「音聲相和」。", "source": "蘇轍《老子解》、呂惠卿《道德真經傳》", "textSimp": "苏辙本、吕惠卿本作「声音相和」；王弼本、河上公本、唐玄宗本作「音声相和」。", "headwordSimp": "音声相和", "sourceSimp": "苏辙《老子解》、吕惠卿《道德真经传》", "id": "k005" }, { "sentenceId": "s004", "headword": "是以聖人處無為之事", "text": "成玄英本作「是以聖人治」，李榮本作「是以聖人治處無為之事」，多一「治」字；王弼本、河上公本無「治」字。正文從底本。", "source": "成玄英《老子道德經義疏》、李榮《道德真經注》", "textSimp": "成玄英本作「是以圣人治」，李荣本作「是以圣人治处无为之事」，多一「治」字；王弼本、河上公本无「治」字。正文从底本。", "headwordSimp": "是以圣人处无为之事", "sourceSimp": "成玄英《老子道德经义疏》、李荣《道德真经注》", "id": "k006" }, { "sentenceId": "s005", "headword": "萬物作焉而不辭", "text": "陸希聲本及《御覽》引無「焉」字；傅奕本及碑本作「作而不為始」，成玄英本同。河上公、王弼、蘇轍、吳澄、憨山作「不辭」。魏源以「因應不辭」為正。", "source": "陸希聲《道德經傳》、成玄英《老子道德經義疏》、魏源《老子本義》", "textSimp": "陆希声本及《御览》引无「焉」字；傅奕本及碑本作「作而不为始」，成玄英本同。河上公、王弼、苏辙、吴澄、憨山作「不辞」。魏源以「因应不辞」为正。", "headwordSimp": "万物作焉而不辞", "sourceSimp": "陆希声《道德经传》、成玄英《老子道德经义疏》、魏源《老子本义》", "id": "k007" }, { "sentenceId": "s005", "headword": "功成而弗居", "text": "河上公、王弼作「弗居」；蘇轍、吳澄、憨山、李榮、陸希聲、呂惠卿作「不居」；成玄英作「成功不處」；傅奕本兩「居」字並作「處」。正文從底本。", "source": "河上公《老子道德經章句》、王弼《老子注》、成玄英《老子道德經義疏》", "textSimp": "河上公、王弼作「弗居」；苏辙、吴澄、憨山、李荣、陆希声、吕惠卿作「不居」；成玄英作「成功不处」；傅奕本两「居」字并作「处」。正文从底本。", "headwordSimp": "功成而弗居", "sourceSimp": "河上公《老子道德经章句》、王弼《老子注》、成玄英《老子道德经义疏》", "id": "k008" }, { "sentenceId": "s006", "headword": "夫唯弗居", "text": "河上公、蘇轍、吳澄作「夫惟不居」；王弼、王夫之作「夫唯弗居」。「唯」「惟」通用。", "source": "河上公《老子道德經章句》、蘇轍《老子解》、吳澄《道德真經注》", "textSimp": "河上公、苏辙、吴澄作「夫惟不居」；王弼、王夫之作「夫唯弗居」。「唯」「惟」通用。", "headwordSimp": "夫唯弗居", "sourceSimp": "河上公《老子道德经章句》、苏辙《老子解》、吴澄《道德真经注》", "id": "k009" } ], "glossarySimp": { "美恶": "美与丑相对之名；诸家皆谓名由情生、相因而有，非事物本有定相。", "善不善": "善与不善相对之名；吴澄以「善于其事」为善，王弼以是非同门说之。", "六对": "有无、难易、长短、高下、音声、前后六组对待之象，皆相生相成而无实体。", "无为": "不妄为、顺自然；非拱默不动，成玄英谓无为即为、为即无为。", "不言之教": "不以言语施教，以身示范；河上公谓「以身师道」。", "不辞": "不推辞、不辞谢；河上公谓「不辞谢而逆止」，魏源以因应自然解之。", "弗居": "不居功、不占有；正因为不居，功绩反而长存不去。" }, "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": "美", "headwordSimp": "美", "pinyin": "měi", "gloss": "美好、美善。", "glossSimp": "美好、美善。", "general": "王弼注：「美者，人心之所樂進也。」河上公謂自揚己美則有危亡。", "generalSimp": "王弼注：「美者，人心之所乐进也。」河上公谓自扬己美则有危亡。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ], "forms": [ { "form": "美", "formSimp": "美", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "惡", "headwordSimp": "恶", "pinyin": "è", "gloss": "醜惡、憎嫌。", "glossSimp": "丑恶、憎嫌。", "general": "王弼注：「惡者，人心之所惡疾也。」成玄英疏謂逆心起憎嫌，名之為惡。", "generalSimp": "王弼注：「恶者，人心之所恶疾也。」成玄英疏谓逆心起憎嫌，名之为恶。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏" ], "refsSimp": [ "王弼注", "成玄英疏" ], "forms": [ { "form": "惡", "formSimp": "恶", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "善", "headwordSimp": "善", "pinyin": "shàn", "gloss": "善於其事，與「不善」相對。", "glossSimp": "善于其事，与「不善」相对。", "general": "吳澄注：「善謂善於其事，以能而言也。」", "generalSimp": "吴澄注：「善谓善于其事，以能而言也。」", "variants": [], "variantsSimp": [], "refs": [ "吳澄注" ], "refsSimp": [ "吴澄注" ], "forms": [ { "form": "善", "formSimp": "善", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s003", "headword": "相生", "headwordSimp": "相生", "pinyin": "xiāng shēng", "gloss": "相互生成。", "glossSimp": "相互生成。", "general": "成玄英疏：「有無二名，相因而立，推窮理性，即體而空。」", "generalSimp": "成玄英疏：「有无二名，相因而立，推穷理性，即体而空。」", "variants": [], "variantsSimp": [], "refs": [ "成玄英疏" ], "refsSimp": [ "成玄英疏" ], "forms": [ { "form": "相生", "formSimp": "相生", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "傾", "headwordSimp": "倾", "pinyin": "qīng", "gloss": "傾奪、傾倚。", "glossSimp": "倾夺、倾倚。", "general": "成玄英疏：「傾，奪也。」李榮注：「傾，危也。」", "generalSimp": "成玄英疏：「倾，夺也。」李荣注：「倾，危也。」", "variants": [], "variantsSimp": [], "refs": [ "成玄英疏", "李榮注" ], "refsSimp": [ "成玄英疏", "李荣注" ], "forms": [ { "form": "傾", "formSimp": "倾", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "音聲", "headwordSimp": "音声", "pinyin": "yīn shēng", "gloss": "音與聲；古謂單出為聲，雜比為音。", "glossSimp": "音与声；古谓单出为声，杂比为音。", "general": "吳澄注以音之闔翕、聲之清濁為對待，謂音聲相和即一倡一和。", "generalSimp": "吴澄注以音之阖翕、声之清浊为对待，谓音声相和即一倡一和。", "variants": [], "variantsSimp": [], "refs": [ "吳澄注" ], "refsSimp": [ "吴澄注" ], "forms": [ { "form": "音聲", "formSimp": "音声", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "無為", "headwordSimp": "无为", "pinyin": "wú wéi", "gloss": "不妄為，順自然而行。", "glossSimp": "不妄为，顺自然而行。", "general": "王弼注：「自然已足，為則敗也。」成玄英疏謂無為即為、為即無為。", "generalSimp": "王弼注：「自然已足，为则败也。」成玄英疏谓无为即为、为即无为。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏" ], "refsSimp": [ "王弼注", "成玄英疏" ], "forms": [ { "form": "無為", "formSimp": "无为", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "不言之教", "headwordSimp": "不言之教", "pinyin": "bù yán zhī jiào", "gloss": "不以言語施教，以身示範。", "glossSimp": "不以言语施教，以身示范。", "general": "河上公注：「以身師道。」唐玄宗疏謂言出於己，皆因天下之心。", "generalSimp": "河上公注：「以身师道。」唐玄宗疏谓言出于己，皆因天下之心。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "唐玄宗疏" ], "refsSimp": [ "河上公注", "唐玄宗疏" ], "forms": [ { "form": "不言之教", "formSimp": "不言之教", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "不辭", "headwordSimp": "不辞", "pinyin": "bù cí", "gloss": "不推辭、不辭謝，亦不加干涉。", "glossSimp": "不推辞、不辞谢，亦不加干涉。", "general": "河上公注：「不辭謝而逆止。」魏源謂萬物作焉而後應之，是因應無為之道。", "generalSimp": "河上公注：「不辞谢而逆止。」魏源谓万物作焉而后应之，是因应无为之道。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "魏源本義" ], "refsSimp": [ "河上公注", "魏源本义" ], "forms": [ { "form": "不辭", "formSimp": "不辞", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "恃", "headwordSimp": "恃", "pinyin": "shì", "gloss": "倚賴、自恃。", "glossSimp": "倚赖、自恃。", "general": "成玄英疏：「恃，怙賴也。」王弼注以「為則偽」說之。", "generalSimp": "成玄英疏：「恃，怙赖也。」王弼注以「为则伪」说之。", "variants": [], "variantsSimp": [], "refs": [ "成玄英疏", "王弼注" ], "refsSimp": [ "成玄英疏", "王弼注" ], "forms": [ { "form": "恃", "formSimp": "恃", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s006", "headword": "弗居", "headwordSimp": "弗居", "pinyin": "fú jū", "gloss": "不居功、不佔有。", "glossSimp": "不居功、不占有。", "general": "王弼注：「使功在己，則功不可久也。」", "generalSimp": "王弼注：「使功在己，则功不可久也。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注" ], "refsSimp": [ "王弼注" ], "forms": [ { "form": "弗居", "formSimp": "弗居", "kind": "headword", "count": 2, "sentenceIds": [ "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s005", "s006" ], "occurrenceCount": 2 } ], "glossaryEntries": [ { "order": 12, "id": "g001", "noteId": "", "sentenceId": "", "headword": "美惡", "headwordSimp": "美恶", "pinyin": "", "gloss": "美與醜相對之名；諸家皆謂名由情生、相因而有，非事物本有定相。", "glossSimp": "美与丑相对之名；诸家皆谓名由情生、相因而有，非事物本有定相。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "美惡", "formSimp": "美恶", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 13, "id": "g002", "noteId": "", "sentenceId": "", "headword": "善不善", "headwordSimp": "善不善", "pinyin": "", "gloss": "善與不善相對之名；吳澄以「善於其事」為善，王弼以是非同門說之。", "glossSimp": "善与不善相对之名；吴澄以「善于其事」为善，王弼以是非同门说之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善不善", "formSimp": "善不善", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 14, "id": "g003", "noteId": "", "sentenceId": "", "headword": "六對", "headwordSimp": "六对", "pinyin": "", "gloss": "有無、難易、長短、高下、音聲、前後六組對待之象，皆相生相成而無實體。", "glossSimp": "有无、难易、长短、高下、音声、前后六组对待之象，皆相生相成而无实体。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "六對", "formSimp": "六对", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 15, "id": "g004", "noteId": "", "sentenceId": "s004", "headword": "無為", "headwordSimp": "无为", "pinyin": "", "gloss": "不妄為、順自然；非拱默不動，成玄英謂無為即為、為即無為。", "glossSimp": "不妄为、顺自然；非拱默不动，成玄英谓无为即为、为即无为。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無為", "formSimp": "无为", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 16, "id": "g005", "noteId": "", "sentenceId": "s004", "headword": "不言之教", "headwordSimp": "不言之教", "pinyin": "", "gloss": "不以言語施教，以身示範；河上公謂「以身師道」。", "glossSimp": "不以言语施教，以身示范；河上公谓「以身师道」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不言之教", "formSimp": "不言之教", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 17, "id": "g006", "noteId": "", "sentenceId": "s005", "headword": "不辭", "headwordSimp": "不辞", "pinyin": "", "gloss": "不推辭、不辭謝；河上公謂「不辭謝而逆止」，魏源以因應自然解之。", "glossSimp": "不推辞、不辞谢；河上公谓「不辞谢而逆止」，魏源以因应自然解之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不辭", "formSimp": "不辞", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 18, "id": "g007", "noteId": "", "sentenceId": "s005", "headword": "弗居", "headwordSimp": "弗居", "pinyin": "", "gloss": "不居功、不佔有；正因為不居，功績反而長存不去。", "glossSimp": "不居功、不占有；正因为不居，功绩反而长存不去。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "弗居", "formSimp": "弗居", "kind": "headword", "count": 2, "sentenceIds": [ "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s005", "s006" ], "occurrenceCount": 2 } ] }, "relations": { "version": "1.0.0", "note": "第二章四组观念的诸家对照。必填四家为河上公、王弼、成玄英、唐玄宗；其余按实际所收列入。", "concepts": [ { "id": "meishan", "name": "美善與惡不善", "nameTrad": "美善與惡不善", "question": "「天下皆知美之為美，斯惡已」，美善之名為何一立便帶出惡與不善？", "questionTrad": "「天下皆知美之為美，斯惡已」，美善之名為何一立便帶出惡與不善？", "intro": "開章兩句是本章的入口。河上公從「自揚己美」與「有功名」說名之危亡，王弼以喜怒同根、是非同門說不可偏舉，成玄英以愛染、憎嫌說妄執，唐玄宗以欲心、妄情說美善無主；蘇轍、吳澄、憨山、魏源、王夫之則由形名、對待、虛名、兩端層層推入。諸家路數不同，都指向一點：美善不是事物本有的定相，而是情識分別所立之名。", "introTrad": "開章兩句是本章的入口。河上公從「自揚己美」與「有功名」說名之危亡，王弼以喜怒同根、是非同門說不可偏舉，成玄英以愛染、憎嫌說妄執，唐玄宗以欲心、妄情說美善無主；蘇轍、吳澄、憨山、魏源、王夫之則由形名、對待、虛名、兩端層層推入。諸家路數不同，都指向一點：美善不是事物本有的定相，而是情識分別所立之名。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "自揚己美則有危亡，有功名則為人所爭；美善之名起於顯彰與爭競。", "thesisTrad": "自揚己美則有危亡，有功名則為人所爭；美善之名起於顯彰與爭競。", "noteIds": [ "c001", "c002" ], "workTypeSimp": "注", "thesisSimp": "自扬己美则有危亡，有功名则为人所争；美善之名起于显彰与争竞。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "美惡猶喜怒，善不善猶是非；喜怒同根，是非同門，故不可得偏舉。", "thesisTrad": "美惡猶喜怒，善不善猶是非；喜怒同根，是非同門，故不可得偏舉。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "美恶犹喜怒，善不善犹是非；喜怒同根，是非同门，故不可得偏举。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "蒼生耽滯諸塵，順心起愛染為美，逆心起憎嫌為惡；美惡既空，何憎何愛。", "thesisTrad": "蒼生耽滯諸塵，順心起愛染為美，逆心起憎嫌為惡；美惡既空，何憎何愛。", "noteIds": [ "c011", "c012" ], "workTypeSimp": "疏", "thesisSimp": "苍生耽滞诸尘，顺心起爱染为美，逆心起憎嫌为恶；美恶既空，何憎何爱。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "美善生於欲心，美善無主，俱是妄情；封執有無、分別難易，故云惡已。", "thesisTrad": "美善生於欲心，美善無主，俱是妄情；封執有無、分別難易，故云惡已。", "noteIds": [ "c026", "c032" ], "workTypeSimp": "御注", "thesisSimp": "美善生于欲心，美善无主，俱是妄情；封执有无、分别难易，故云恶已。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "天下以形名言美惡，所謂美善未必真美善；苟從其所美而信之，則失之遠。", "thesisTrad": "天下以形名言美惡，所謂美善未必真美善；苟從其所美而信之，則失之遠。", "noteIds": [ "c061" ], "workTypeSimp": "解", "thesisSimp": "天下以形名言美恶，所谓美善未必真美善；苟从其所美而信之，则失之远。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "美惡、善不善之名相因而有；有惡故有美，有不善故有善，二者皆泯於無則無惡無不善。", "thesisTrad": "美惡、善不善之名相因而有；有惡故有美，有不善故有善，二者皆泯於無則無惡無不善。", "noteIds": [ "c065" ], "workTypeSimp": "注", "thesisSimp": "美恶、善不善之名相因而有；有恶故有美，有不善故有善，二者皆泯于无则无恶无不善。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "以大道觀之，本無美與不善之跡；起分別取舍好尚之心，故有美惡之名。", "thesisTrad": "以大道觀之，本無美與不善之跡；起分別取舍好尚之心，故有美惡之名。", "noteIds": [ "c072" ], "workTypeSimp": "解", "thesisSimp": "以大道观之，本无美与不善之迹；起分别取舍好尚之心，故有美恶之名。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "至美無美，至善無善；使天下皆知則將相與市之託之，而不可常。", "thesisTrad": "至美無美，至善無善；使天下皆知則將相與市之託之，而不可常。", "noteIds": [ "c075" ], "workTypeSimp": "本义", "thesisSimp": "至美无美，至善无善；使天下皆知则将相与市之托之，而不可常。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "天下之變萬，而要歸於兩端；兩端生於一致，方有美而方有惡。", "thesisTrad": "天下之變萬，而要歸於兩端；兩端生於一致，方有美而方有惡。", "noteIds": [ "c077" ], "workTypeSimp": "衍", "thesisSimp": "天下之变万，而要归于两端；两端生于一致，方有美而方有恶。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公從自揚己美、有功名說美善之名的危亡與爭競。", "textTrad": "河上公從自揚己美、有功名說美善之名的危亡與爭競。", "relationSimp": "立论", "textSimp": "河上公从自扬己美、有功名说美善之名的危亡与争竞。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "王弼以喜怒、是非同根同門，明美惡善不善不可偏舉。", "textTrad": "王弼以喜怒、是非同根同門，明美惡善不善不可偏舉。", "relationSimp": "注", "textSimp": "王弼以喜怒、是非同根同门，明美恶善不善不可偏举。" }, { "noteId": "c011", "relation": "疏", "relationTrad": "疏", "text": "成玄英以耽滯諸塵、愛染憎嫌釋美惡之妄執。", "textTrad": "成玄英以耽滯諸塵、愛染憎嫌釋美惡之妄執。", "relationSimp": "疏", "textSimp": "成玄英以耽滞诸尘、爱染憎嫌释美恶之妄执。" }, { "noteId": "c026", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以欲心、妄情說美善無主，封執分別故云惡已。", "textTrad": "唐玄宗以欲心、妄情說美善無主，封執分別故云惡已。", "relationSimp": "御注", "textSimp": "唐玄宗以欲心、妄情说美善无主，封执分别故云恶已。" }, { "noteId": "c061", "relation": "解", "relationTrad": "解", "text": "蘇轍以形名說美惡，謂從所美而信之則失之遠。", "textTrad": "蘇轍以形名說美惡，謂從所美而信之則失之遠。", "relationSimp": "解", "textSimp": "苏辙以形名说美恶，谓从所美而信之则失之远。" }, { "noteId": "c065", "relation": "注", "relationTrad": "注", "text": "吳澄以名相因而有，二者皆泯於無則無惡無不善。", "textTrad": "吳澄以名相因而有，二者皆泯於無則無惡無不善。", "relationSimp": "注", "textSimp": "吴澄以名相因而有，二者皆泯于无则无恶无不善。" }, { "noteId": "c072", "relation": "解", "relationTrad": "解", "text": "憨山以大道觀之無美不善之跡，分別好尚故有美惡之名。", "textTrad": "憨山以大道觀之無美不善之跡，分別好尚故有美惡之名。", "relationSimp": "解", "textSimp": "憨山以大道观之无美不善之迹，分别好尚故有美恶之名。" }, { "noteId": "c075", "relation": "本義", "relationTrad": "本義", "text": "魏源以至美無美、至善無善，天下皆知則不可常。", "textTrad": "魏源以至美無美、至善無善，天下皆知則不可常。", "relationSimp": "本义", "textSimp": "魏源以至美无美、至善无善，天下皆知则不可常。" }, { "noteId": "c077", "relation": "衍", "relationTrad": "衍", "text": "王夫之以兩端生於一致收束，美惡善不善本無壘。", "textTrad": "王夫之以兩端生於一致收束，美惡善不善本無壘。", "relationSimp": "衍", "textSimp": "王夫之以两端生于一致收束，美恶善不善本无垒。" } ], "nameSimp": "美善与恶不善", "questionSimp": "「天下皆知美之为美，斯恶已」，美善之名为何一立便带出恶与不善？", "introSimp": "开章两句是本章的入口。河上公从「自扬己美」与「有功名」说名之危亡，王弼以喜怒同根、是非同门说不可偏举，成玄英以爱染、憎嫌说妄执，唐玄宗以欲心、妄情说美善无主；苏辙、吴澄、憨山、魏源、王夫之则由形名、对待、虚名、两端层层推入。诸家路数不同，都指向一点：美善不是事物本有的定相，而是情识分别所立之名。" }, { "id": "liudui", "name": "六對相生", "nameTrad": "六對相生", "question": "有無、難易、長短、高下、音聲、前後六對，為何說「相生相成」？", "questionTrad": "有無、難易、長短、高下、音聲、前後六對，為何說「相生相成」？", "intro": "六對是美善之辨的展開。河上公逐對說「見有而為無」「見難而為易」，王弼總說六者皆陳自然不可偏舉之數；成玄英以有無二名相因而立、六法皆無實體，唐玄宗御疏逐對分說性空、法空、相空、名空、和合空、三時空；嚴遵、李榮以相待相顯為說，蘇轍以相生相奪皆非其正，吳澄以兩相對待、一有俱有、一無俱無收之，呂惠卿則逐對設喻。", "introTrad": "六對是美善之辨的展開。河上公逐對說「見有而為無」「見難而為易」，王弼總說六者皆陳自然不可偏舉之數；成玄英以有無二名相因而立、六法皆無實體，唐玄宗御疏逐對分說性空、法空、相空、名空、和合空、三時空；嚴遵、李榮以相待相顯為說，蘇轍以相生相奪皆非其正，吳澄以兩相對待、一有俱有、一無俱無收之，呂惠卿則逐對設喻。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "六對皆見有而為無、見難而為易，逐對相形相傾，上唱下和、上行下隨。", "thesisTrad": "六對皆見有而為無、見難而為易，逐對相形相傾，上唱下和、上行下隨。", "noteIds": [ "c003" ], "workTypeSimp": "注", "thesisSimp": "六对皆见有而为无、见难而为易，逐对相形相倾，上唱下和、上行下随。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "六者皆陳自然不可偏舉之明數，與美惡喜怒同根同門。", "thesisTrad": "六者皆陳自然不可偏舉之明數，與美惡喜怒同根同門。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "六者皆陈自然不可偏举之明数，与美恶喜怒同根同门。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "有無二名相因而立，推窮理性即體而空；難易、長短、高下、音聲、先後六法皆無實體。", "thesisTrad": "有無二名相因而立，推窮理性即體而空；難易、長短、高下、音聲、先後六法皆無實體。", "noteIds": [ "c013", "c014", "c015", "c016", "c017", "c018" ], "workTypeSimp": "疏", "thesisSimp": "有无二名相因而立，推穷理性即体而空；难易、长短、高下、音声、先后六法皆无实体。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "六者相違，遞為名稱，非自性生，由妄情而有；御疏逐對明性空、法空、相空、名空、和合空、三時空。", "thesisTrad": "六者相違，遞為名稱，非自性生，由妄情而有；御疏逐對明性空、法空、相空、名空、和合空、三時空。", "noteIds": [ "c027", "c033", "c034", "c035", "c036", "c037", "c038" ], "workTypeSimp": "御注", "thesisSimp": "六者相违，递为名称，非自性生，由妄情而有；御疏逐对明性空、法空、相空、名空、和合空、三时空。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "難以易顯，寸以尺短，山以谷摧，音以聲別，先以後見；相待而明，本無實相。", "thesisTrad": "難以易顯，寸以尺短，山以谷摧，音以聲別，先以後見；相待而明，本無實相。", "noteIds": [ "c044" ], "workTypeSimp": "指归", "thesisSimp": "难以易显，寸以尺短，山以谷摧，音以声别，先以后见；相待而明，本无实相。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "有生於無，難作於易，長短聚散，高下相危，宮商唱和，君臣父子先後相隨。", "thesisTrad": "有生於無，難作於易，長短聚散，高下相危，宮商唱和，君臣父子先後相隨。", "noteIds": [ "c048", "c049", "c050", "c051", "c052", "c053" ], "workTypeSimp": "注", "thesisSimp": "有生于无，难作于易，长短聚散，高下相危，宫商唱和，君臣父子先后相随。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "有無、難易、長短、高下、聲音、前後相生相奪，皆非其正；自以為長則有長於我者臨之。", "thesisTrad": "有無、難易、長短、高下、聲音、前後相生相奪，皆非其正；自以為長則有長於我者臨之。", "noteIds": [ "c061" ], "workTypeSimp": "解", "thesisSimp": "有无、难易、长短、高下、声音、前后相生相夺，皆非其正；自以为长则有长于我者临之。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "六者兩相對待，一有則俱有，一無則俱無；相形、相傾、相和、相隨各有其義。", "thesisTrad": "六者兩相對待，一有則俱有，一無則俱無；相形、相傾、相和、相隨各有其義。", "noteIds": [ "c066" ], "workTypeSimp": "注", "thesisSimp": "六者两相对待，一有则俱有，一无则俱无；相形、相倾、相和、相随各有其义。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天下之物生於有、有生於無；鶴脛鳧脛、黃鍾餘律、秋冬春夏，逐對設喻以明相生相奪。", "thesisTrad": "天下之物生於有、有生於無；鶴脛鳧脛、黃鍾餘律、秋冬春夏，逐對設喻以明相生相奪。", "noteIds": [ "c060" ], "workTypeSimp": "传", "thesisSimp": "天下之物生于有、有生于无；鹤胫凫胫、黄钟余律、秋冬春夏，逐对设喻以明相生相夺。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公逐對以見有為無、見難為易立說。", "textTrad": "河上公逐對以見有為無、見難為易立說。", "relationSimp": "立论", "textSimp": "河上公逐对以见有为无、见难为易立说。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "王弼總說六者為自然不可偏舉之明數。", "textTrad": "王弼總說六者為自然不可偏舉之明數。", "relationSimp": "注", "textSimp": "王弼总说六者为自然不可偏举之明数。" }, { "noteId": "c013", "relation": "疏", "relationTrad": "疏", "text": "成玄英以有無相因而立、即體而空開六法無實之端。", "textTrad": "成玄英以有無相因而立、即體而空開六法無實之端。", "relationSimp": "疏", "textSimp": "成玄英以有无相因而立、即体而空开六法无实之端。" }, { "noteId": "c027", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以六者由妄情而有，非自性生。", "textTrad": "唐玄宗以六者由妄情而有，非自性生。", "relationSimp": "御注", "textSimp": "唐玄宗以六者由妄情而有，非自性生。" }, { "noteId": "c044", "relation": "異解", "relationTrad": "異解", "text": "嚴遵以相待相顯明六對，謂本無實相。", "textTrad": "嚴遵以相待相顯明六對，謂本無實相。", "relationSimp": "异解", "textSimp": "严遵以相待相显明六对，谓本无实相。" }, { "noteId": "c048", "relation": "申說", "relationTrad": "申說", "text": "李榮以有生於無、難作於易逐對申說。", "textTrad": "李榮以有生於無、難作於易逐對申說。", "relationSimp": "申说", "textSimp": "李荣以有生于无、难作于易逐对申说。" }, { "noteId": "c061", "relation": "解", "relationTrad": "解", "text": "蘇轍以相生相奪皆非其正，破形名之執。", "textTrad": "蘇轍以相生相奪皆非其正，破形名之執。", "relationSimp": "解", "textSimp": "苏辙以相生相夺皆非其正，破形名之执。" }, { "noteId": "c066", "relation": "注", "relationTrad": "注", "text": "吳澄以兩相對待、一有俱有一無俱無收束。", "textTrad": "吳澄以兩相對待、一有俱有一無俱無收束。", "relationSimp": "注", "textSimp": "吴澄以两相对待、一有俱有一无俱无收束。" }, { "noteId": "c060", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿逐對設喻，以鶴脛、黃鍾、四時明相生相奪。", "textTrad": "呂惠卿逐對設喻，以鶴脛、黃鍾、四時明相生相奪。", "relationSimp": "传", "textSimp": "吕惠卿逐对设喻，以鹤胫、黄钟、四时明相生相夺。" } ], "nameSimp": "六对相生", "questionSimp": "有无、难易、长短、高下、音声、前后六对，为何说「相生相成」？", "introSimp": "六对是美善之辨的展开。河上公逐对说「见有而为无」「见难而为易」，王弼总说六者皆陈自然不可偏举之数；成玄英以有无二名相因而立、六法皆无实体，唐玄宗御疏逐对分说性空、法空、相空、名空、和合空、三时空；严遵、李荣以相待相显为说，苏辙以相生相夺皆非其正，吴澄以两相对待、一有俱有、一无俱无收之，吕惠卿则逐对设喻。" }, { "id": "wuwei-buyan", "name": "無為之事與不言之教", "nameTrad": "無為之事與不言之教", "question": "聖人「處無為之事，行不言之教」，無為與不言如何見於事、教？", "questionTrad": "聖人「處無為之事，行不言之教」，無為與不言如何見於事、教？", "intro": "由六對轉入聖人之治，是本章的樞紐。河上公以「以道治」「以身師道」分釋事與教，王弼以自然已足、為則敗說無為；成玄英以寂動一如、無為即為、言默一致說之，唐玄宗以無事、忘言分釋；蘇轍以無為之之心、無言之之意，吳澄以惟無為則無不為、惟無言則無不言，憨山以天地無心生物為榜樣，魏源以終日為而未嘗為、終日言而未嘗言收之。", "introTrad": "由六對轉入聖人之治，是本章的樞紐。河上公以「以道治」「以身師道」分釋事與教，王弼以自然已足、為則敗說無為；成玄英以寂動一如、無為即為、言默一致說之，唐玄宗以無事、忘言分釋；蘇轍以無為之之心、無言之之意，吳澄以惟無為則無不為、惟無言則無不言，憨山以天地無心生物為榜樣，魏源以終日為而未嘗為、終日言而未嘗言收之。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "以道治國，以身師道；無為非拱默，不言之教非杜口。", "thesisTrad": "以道治國，以身師道；無為非拱默，不言之教非杜口。", "noteIds": [ "c004" ], "workTypeSimp": "注", "thesisSimp": "以道治国，以身师道；无为非拱默，不言之教非杜口。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "自然已足，為則敗也；智慧自備，為則偽也。", "thesisTrad": "自然已足，為則敗也；智慧自備，為則偽也。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "自然已足，为则败也；智慧自备，为则伪也。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "聖人寂而動、動而寂，無為即為、為即無為；妙體真源絕於言象，端拱默然而言滿天下。", "thesisTrad": "聖人寂而動、動而寂，無為即為、為即無為；妙體真源絕於言象，端拱默然而言滿天下。", "noteIds": [ "c019", "c020", "c021" ], "workTypeSimp": "疏", "thesisSimp": "圣人寂而动、动而寂，无为即为、为即无为；妙体真源绝于言象，端拱默然而言满天下。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "無為之事，無事也，寄以事名；不言之教，忘言也，寄以教名。任真素者終日措撝而未始不晏然。", "thesisTrad": "無為之事，無事也，寄以事名；不言之教，忘言也，寄以教名。任真素者終日措撝而未始不晏然。", "noteIds": [ "c028", "c039" ], "workTypeSimp": "御注", "thesisSimp": "无为之事，无事也，寄以事名；不言之教，忘言也，寄以教名。任真素者终日措㧑而未始不晏然。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "當事而為，無為之之心；當教而言，無言之之意；故出於長短之度、離於先後之數。", "thesisTrad": "當事而為，無為之之心；當教而言，無言之之意；故出於長短之度、離於先後之數。", "noteIds": [ "c062" ], "workTypeSimp": "解", "thesisSimp": "当事而为，无为之之心；当教而言，无言之之意；故出于长短之度、离于先后之数。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "事而有為則有不為，惟無為則無不為；教而言則有不言，惟無言則無不言。", "thesisTrad": "事而有為則有不為，惟無為則無不為；教而言則有不言，惟無言則無不言。", "noteIds": [ "c067" ], "workTypeSimp": "注", "thesisSimp": "事而有为则有不为，惟无为则无不为；教而言则有不言，惟无言则无不言。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人知虛名不足尚，處無為之道以應事，行不言之教以化民；天地無心而生物，是其榜樣。", "thesisTrad": "聖人知虛名不足尚，處無為之道以應事，行不言之教以化民；天地無心而生物，是其榜樣。", "noteIds": [ "c074" ], "workTypeSimp": "解", "thesisSimp": "圣人知虚名不足尚，处无为之道以应事，行不言之教以化民；天地无心而生物，是其榜样。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "聖人終日為而未嘗為，終日言而未嘗言，不自知其為美為善，斯觀徼而得妙。", "thesisTrad": "聖人終日為而未嘗為，終日言而未嘗言，不自知其為美為善，斯觀徼而得妙。", "noteIds": [ "c075" ], "workTypeSimp": "本义", "thesisSimp": "圣人终日为而未尝为，终日言而未尝言，不自知其为美为善，斯观徼而得妙。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "體無名則無為而事自定，用有名則不言而教自行。", "thesisTrad": "體無名則無為而事自定，用有名則不言而教自行。", "noteIds": [ "c059" ], "workTypeSimp": "传", "thesisSimp": "体无名则无为而事自定，用有名则不言而教自行。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公以道治、身師分釋無為之事與不言之教。", "textTrad": "河上公以道治、身師分釋無為之事與不言之教。", "relationSimp": "立论", "textSimp": "河上公以道治、身师分释无为之事与不言之教。" }, { "noteId": "c008", "relation": "注", "relationTrad": "注", "text": "王弼以自然已足、為則敗說無為。", "textTrad": "王弼以自然已足、為則敗說無為。", "relationSimp": "注", "textSimp": "王弼以自然已足、为则败说无为。" }, { "noteId": "c019", "relation": "疏", "relationTrad": "疏", "text": "成玄英以寂動一如釋處無為之事。", "textTrad": "成玄英以寂動一如釋處無為之事。", "relationSimp": "疏", "textSimp": "成玄英以寂动一如释处无为之事。" }, { "noteId": "c028", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以無事、忘言分釋事與教。", "textTrad": "唐玄宗以無事、忘言分釋事與教。", "relationSimp": "御注", "textSimp": "唐玄宗以无事、忘言分释事与教。" }, { "noteId": "c062", "relation": "解", "relationTrad": "解", "text": "蘇轍以無為之之心、無言之之意說聖人。", "textTrad": "蘇轍以無為之之心、無言之之意說聖人。", "relationSimp": "解", "textSimp": "苏辙以无为之之心、无言之之意说圣人。" }, { "noteId": "c067", "relation": "注", "relationTrad": "注", "text": "吳澄以惟無為則無不為、惟無言則無不言申說。", "textTrad": "吳澄以惟無為則無不為、惟無言則無不言申說。", "relationSimp": "注", "textSimp": "吴澄以惟无为则无不为、惟无言则无不言申说。" }, { "noteId": "c074", "relation": "解", "relationTrad": "解", "text": "憨山以天地無心生物比聖人之無為不言。", "textTrad": "憨山以天地無心生物比聖人之無為不言。", "relationSimp": "解", "textSimp": "憨山以天地无心生物比圣人之无为不言。" }, { "noteId": "c075", "relation": "本義", "relationTrad": "本義", "text": "魏源以終日為而未嘗為、終日言而未嘗言收束。", "textTrad": "魏源以終日為而未嘗為、終日言而未嘗言收束。", "relationSimp": "本义", "textSimp": "魏源以终日为而未尝为、终日言而未尝言收束。" } ], "nameSimp": "无为之事与不言之教", "questionSimp": "圣人「处无为之事，行不言之教」，无为与不言如何见于事、教？", "introSimp": "由六对转入圣人之治，是本章的枢纽。河上公以「以道治」「以身师道」分释事与教，王弼以自然已足、为则败说无为；成玄英以寂动一如、无为即为、言默一致说之，唐玄宗以无事、忘言分释；苏辙以无为之之心、无言之之意，吴澄以惟无为则无不为、惟无言则无不言，憨山以天地无心生物为榜样，魏源以终日为而未尝为、终日言而未尝言收之。" }, { "id": "bugong", "name": "生而不有、為而不恃、功成不居", "nameTrad": "生而不有、為而不恃、功成不居", "question": "「生而不有，為而不恃，功成而弗居」，不居功為何反而「不去」？", "questionTrad": "「生而不有，為而不恃，功成而弗居」，不居功為何反而「不去」？", "intro": "末三句是本章的歸宿。河上公以元氣生物而不有、功成退避不居其位說之，王弼以智慧自備、功在己則不可久說之；成玄英以感而後應、推功於物、忘功而至功彌遠，唐玄宗以各遂其生、日慎一日、忘功而功存；嚴遵、李榮以遁功逃名、凝神常湛，蘇轍以我且不居、彼尚何從去，吳澄以天地四時成物而不居，憨山以至功不朽、真名常存，王夫之則以壘立者居、坐收者不去一語收之。", "introTrad": "末三句是本章的歸宿。河上公以元氣生物而不有、功成退避不居其位說之，王弼以智慧自備、功在己則不可久說之；成玄英以感而後應、推功於物、忘功而至功彌遠，唐玄宗以各遂其生、日慎一日、忘功而功存；嚴遵、李榮以遁功逃名、凝神常湛，蘇轍以我且不居、彼尚何從去，吳澄以天地四時成物而不居，憨山以至功不朽、真名常存，王夫之則以壘立者居、坐收者不去一語收之。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "元氣生萬物而不有，道所施為不望其報；功成事就退避不居其位，故福德常在。", "thesisTrad": "元氣生萬物而不有，道所施為不望其報；功成事就退避不居其位，故福德常在。", "noteIds": [ "c005", "c006" ], "workTypeSimp": "注", "thesisSimp": "元气生万物而不有，道所施为不望其报；功成事就退避不居其位，故福德常在。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "智慧自備，為則偽也；使功在己，則功不可久。", "thesisTrad": "智慧自備，為則偽也；使功在己，則功不可久。", "noteIds": [ "c009", "c010" ], "workTypeSimp": "注", "thesisSimp": "智慧自备，为则伪也；使功在己，则功不可久。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "感而後應，不為物先；雖有大功，終不恃賴；推功於物，不處其德；忘功而至功彌遠。", "thesisTrad": "感而後應，不為物先；雖有大功，終不恃賴；推功於物，不處其德；忘功而至功彌遠。", "noteIds": [ "c022", "c023", "c024", "c025" ], "workTypeSimp": "疏", "thesisSimp": "感而后应，不为物先；虽有大功，终不恃赖；推功于物，不处其德；忘功而至功弥远。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "令萬物各得其動作而不辭謝；各遂其生、各得所為而不有、不恃；太平功成猶日慎一日，故忘功而功存。", "thesisTrad": "令萬物各得其動作而不辭謝；各遂其生、各得所為而不有、不恃；太平功成猶日慎一日，故忘功而功存。", "noteIds": [ "c029", "c030", "c031", "c040", "c041", "c042" ], "workTypeSimp": "御注", "thesisSimp": "令万物各得其动作而不辞谢；各遂其生、各得所为而不有、不恃；太平功成犹日慎一日，故忘功而功存。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "不敢寧居而增修其德，則忘功而功存；遁功逃名，深隱玄域，雖欲不居，是以不去。", "thesisTrad": "不敢寧居而增修其德，則忘功而功存；遁功逃名，深隱玄域，雖欲不居，是以不去。", "noteIds": [ "c045" ], "workTypeSimp": "指归", "thesisSimp": "不敢宁居而增修其德，则忘功而功存；遁功逃名，深隐玄域，虽欲不居，是以不去。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "任化自然，無所辭謝；付之獨化，不恃德以為功；凝神常湛，故言不去。", "thesisTrad": "任化自然，無所辭謝；付之獨化，不恃德以為功；凝神常湛，故言不去。", "noteIds": [ "c055", "c056", "c057", "c058" ], "workTypeSimp": "注", "thesisSimp": "任化自然，无所辞谢；付之独化，不恃德以为功；凝神常湛，故言不去。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "我生之、為之而未嘗有、未嘗恃，成功亦未嘗自居；我且不居，彼尚何從去。", "thesisTrad": "我生之、為之而未嘗有、未嘗恃，成功亦未嘗自居；我且不居，彼尚何從去。", "noteIds": [ "c063", "c064" ], "workTypeSimp": "解", "thesisSimp": "我生之、为之而未尝有、未尝恃，成功亦未尝自居；我且不居，彼尚何从去。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "天地不辭不有，是不言之教；不恃不居，是無為之事；不居成物之功，故其功長久而不去。", "thesisTrad": "天地不辭不有，是不言之教；不恃不居，是無為之事；不居成物之功，故其功長久而不去。", "noteIds": [ "c068", "c069", "c070" ], "workTypeSimp": "注", "thesisSimp": "天地不辞不有，是不言之教；不恃不居，是无为之事；不居成物之功，故其功长久而不去。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "天地生成萬物而不有、不恃、不居，故至功不朽、真名常存。", "thesisTrad": "天地生成萬物而不有、不恃、不居，故至功不朽、真名常存。", "noteIds": [ "c074" ], "workTypeSimp": "解", "thesisSimp": "天地生成万物而不有、不恃、不居，故至功不朽、真名常存。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "壘立者居，而坐收者不去；聖人抱一，徐處於中，故能坐收兩端。", "thesisTrad": "壘立者居，而坐收者不去；聖人抱一，徐處於中，故能坐收兩端。", "noteIds": [ "c077" ], "workTypeSimp": "衍", "thesisSimp": "垒立者居，而坐收者不去；圣人抱一，徐处于中，故能坐收两端。" } }, "chain": [ { "noteId": "c005", "relation": "立論", "relationTrad": "立論", "text": "河上公以元氣生物不有、功成退避不居立說。", "textTrad": "河上公以元氣生物不有、功成退避不居立說。", "relationSimp": "立论", "textSimp": "河上公以元气生物不有、功成退避不居立说。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "王弼以智慧自備、為則偽釋生而不有、為而不恃。", "textTrad": "王弼以智慧自備、為則偽釋生而不有、為而不恃。", "relationSimp": "注", "textSimp": "王弼以智慧自备、为则伪释生而不有、为而不恃。" }, { "noteId": "c022", "relation": "疏", "relationTrad": "疏", "text": "成玄英以感而後應、不為物先釋萬物作而不辭。", "textTrad": "成玄英以感而後應、不為物先釋萬物作而不辭。", "relationSimp": "疏", "textSimp": "成玄英以感而后应、不为物先释万物作而不辞。" }, { "noteId": "c029", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以各得其動作而不辭謝釋萬物作。", "textTrad": "唐玄宗以各得其動作而不辭謝釋萬物作。", "relationSimp": "御注", "textSimp": "唐玄宗以各得其动作而不辞谢释万物作。" }, { "noteId": "c045", "relation": "異解", "relationTrad": "異解", "text": "嚴遵以忘功功存、遁功逃名明不居不去。", "textTrad": "嚴遵以忘功功存、遁功逃名明不居不去。", "relationSimp": "异解", "textSimp": "严遵以忘功功存、遁功逃名明不居不去。" }, { "noteId": "c055", "relation": "申說", "relationTrad": "申說", "text": "李榮以任化自然、付之獨化申說不辭不有。", "textTrad": "李榮以任化自然、付之獨化申說不辭不有。", "relationSimp": "申说", "textSimp": "李荣以任化自然、付之独化申说不辞不有。" }, { "noteId": "c063", "relation": "解", "relationTrad": "解", "text": "蘇轍以未嘗有、未嘗恃、未嘗自居明無為不言之報。", "textTrad": "蘇轍以未嘗有、未嘗恃、未嘗自居明無為不言之報。", "relationSimp": "解", "textSimp": "苏辙以未尝有、未尝恃、未尝自居明无为不言之报。" }, { "noteId": "c068", "relation": "注", "relationTrad": "注", "text": "吳澄以天地四時成物而不居，明功長久不去。", "textTrad": "吳澄以天地四時成物而不居，明功長久不去。", "relationSimp": "注", "textSimp": "吴澄以天地四时成物而不居，明功长久不去。" }, { "noteId": "c074", "relation": "解", "relationTrad": "解", "text": "憨山以天地之德比聖人，至功不朽、真名常存。", "textTrad": "憨山以天地之德比聖人，至功不朽、真名常存。", "relationSimp": "解", "textSimp": "憨山以天地之德比圣人，至功不朽、真名常存。" }, { "noteId": "c077", "relation": "衍", "relationTrad": "衍", "text": "王夫之以壘立者居、坐收者不去收束全章。", "textTrad": "王夫之以壘立者居、坐收者不去收束全章。", "relationSimp": "衍", "textSimp": "王夫之以垒立者居、坐收者不去收束全章。" } ], "nameSimp": "生而不有、为而不恃、功成不居", "questionSimp": "「生而不有，为而不恃，功成而弗居」，不居功为何反而「不去」？", "introSimp": "末三句是本章的归宿。河上公以元气生物而不有、功成退避不居其位说之，王弼以智慧自备、功在己则不可久说之；成玄英以感而后应、推功于物、忘功而至功弥远，唐玄宗以各遂其生、日慎一日、忘功而功存；严遵、李荣以遁功逃名、凝神常湛，苏辙以我且不居、彼尚何从去，吴澄以天地四时成物而不居，憨山以至功不朽、真名常存，王夫之则以垒立者居、坐收者不去一语收之。" } ] 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