{ "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-10", "no": 10, "part": "道經", "partSimp": "道经", "title": "第十章", "titleSimp": "第十章", "intro": "《老子》第十章，河上公題「能為」，唐玄宗題「載營魄章」。全章七句：前六句以「能……乎」設問，自載營魄抱一、專氣致柔、滌除玄覽，至愛民治國、天門開闔、明白四達，末以「生之畜之」總攝生成之功，結於「是謂玄德」。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。諸家或以修身養神為主，或由修身推及治國，或分出世、住世兩層；王弼本「愛民治國」作「能無知乎」，「明白四達」作「能無為乎」，與河上公、唐玄宗諸本知、為互異。嚴遵指歸此章僅存末句殘文，李榮、成玄英於末句無專文。分章則河上公、王弼本以此章為第十章，吳澄、魏源因合「谷神不死」於上章，以此章為第九章。", "introSimp": "《老子》第十章，河上公题「能为」，唐玄宗题「载营魄章」。全章七句：前六句以「能……乎」设问，自载营魄抱一、专气致柔、涤除玄览，至爱民治国、天门开阖、明白四达，末以「生之畜之」总摄生成之功，结于「是谓玄德」。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。诸家或以修身养神为主，或由修身推及治国，或分出世、住世两层；王弼本「爱民治国」作「能无知乎」，「明白四达」作「能无为乎」，与河上公、唐玄宗诸本知、为互异。严遵指归此章仅存末句残文，李荣、成玄英于末句无专文。分章则河上公、王弼本以此章为第十章，吴澄、魏源因合「谷神不死」于上章，以此章为第九章。", "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": "10", "order": 10, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「載營魄抱一，能無離乎」發問，連舉專氣致柔、滌除玄覽、愛民治國、天門開闔、明白四達六問，末以「生之畜之，生而不有，為而不恃，長而不宰，是謂玄德」收束；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，王弼本「能無為乎」據注文校正，河上公、憨山作「能無雌乎」，異文並見校記。", "summarySimp": "以「载营魄抱一，能无离乎」发问，连举专气致柔、涤除玄览、爱民治国、天门开阖、明白四达六问，末以「生之畜之，生而不有，为而不恃，长而不宰，是谓玄德」收束；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，王弼本「能无为乎」据注文校正，河上公、憨山作「能无雌乎」，异文并见校记。", "dataFile": "data/chapters/laozi-10.json", "relationsFile": "data/commentary-relations-laozi-10.json", "url": "/laozi/10/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第十" }, "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》、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、識典古籍、大道家園公開轉錄、Kanripo 漢籍全文資料庫（僅作文字底本）", "caution": "王弼注數字底本「明白四達」句誤作「能無知乎」，據王弼注「能無以為乎」校正為「能無為乎」，並見校記。嚴遵《指歸》道經部分原卷久佚，此章僅存末句殘文，據《玄德纂疏》所引輯錄；李榮、成玄英於末句無專文，李榮注據《玄德纂疏》所引，成玄英疏亦據《玄德纂疏》輯本。河上公、唐玄宗御注御疏、蘇轍、吳澄、陸希聲、呂惠卿別取專本；憨山、魏源、王夫之據公開轉錄本校讀。魏源本「專氣致柔」作「專氣至柔」，陸希聲本作「專炁制柔」，並見校記。", "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》、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、识典古籍、大道家园公开转录、Kanripo 汉籍全文资料库（仅作文字底本）", "cautionSimp": "王弼注数字底本「明白四达」句误作「能无知乎」，据王弼注「能无以为乎」校正为「能无为乎」，并见校记。严遵《指归》道经部分原卷久佚，此章仅存末句残文，据《玄德纂疏》所引辑录；李荣、成玄英于末句无专文，李荣注据《玄德纂疏》所引，成玄英疏亦据《玄德纂疏》辑本。河上公、唐玄宗御注御疏、苏辙、吴澄、陆希声、吕惠卿别取专本；憨山、魏源、王夫之据公开转录本校读。魏源本「专气致柔」作「专气至柔」，陆希声本作「专炁制柔」，并见校记。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 7, "commentaries": 56, "charNotes": 8, "collations": 8 } }, "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；此章題「能為」，以營魄為魂魄、抱一不離身則長存，專氣致柔、滌除心鏡，天門治身為鼻孔、治國為應變和而不唱，末以生畜不有不恃不宰為玄德。", "count": 7, "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；此章题「能为」，以营魄为魂魄、抱一不离身则长存，专气致柔、涤除心镜，天门治身为鼻孔、治国为应变和而不唱，末以生畜不有不恃不宰为玄德。", "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；此章以載為處、營魄為人之常居、一為人之真，釋抱一無離；以任自然之氣、致至柔之和釋專氣；以滌除邪飾、至極覽釋玄覽；末以生畜不有不恃不宰、有德無主為玄德。", "count": 7, "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；此章以载为处、营魄为人之常居、一为人之真，释抱一无离；以任自然之气、致至柔之和释专气；以涤除邪饰、至极览释玄览；末以生畜不有不恃不宰、有德无主为玄德。", "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；此章以拘魂制魄、守三一之神為內修，以慈悲愛民、布政治國為外行，末以空惠四達、應不乖寂為說；末句無專文。", "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；此章以拘魂制魄、守三一之神为内修，以慈悲爱民、布政治国为外行，末以空惠四达、应不乖寂为说；末句无专文。", "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；此章御注以營護虛魄、抱守淳一為修身，御疏以愛民理國、守雌靜、忘功不宰為說，末歸於深玄之德。", "count": 14, "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；此章御注以营护虚魄、抱守淳一为修身，御疏以爱民理国、守雌静、忘功不宰为说，末归于深玄之德。", "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；此章道經原卷久佚，僅存末句殘文，以不有不恃、變化冥冥、天地自理為說。", "count": 1, "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；此章道经原卷久佚，仅存末句残文，以不有不恃、变化冥冥、天地自理为说。", "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》；此章以人為神之車、身清則魂魄安，專氣致柔如嬰兒，滌除玄覽如鏡，愛民治國以安靜，天門開闔守雌靜為說；末句無專文。", "count": 6, "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》；此章以人为神之车、身清则魂魄安，专气致柔如婴儿，涤除玄览如镜，爱民治国以安静，天门开阖守雌静为说；末句无专文。", "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》；此章總釋前六問為修身治國之事，上三修身、下三治國，末以生而不有、為而不恃、長而不宰為玄德。", "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》；此章总释前六问为修身治国之事，上三修身、下三治国，末以生而不有、为而不恃、长而不宰为玄德。", "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；此章以魄與精一、魂與神往來釋營魄，以載者終而復始、營者環而無隙為說，末歸於人貌而天、玄德即天德。", "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；此章以魄与精一、魂与神往来释营魄，以载者终而复始、营者环而无隙为说，末归于人貌而天、玄德即天德。", "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": "以形名言道；此章以魄為物、魂為神，聖人神常載魄、眾人魄常載神為說，末以生畜萬物而不有不恃不宰、物莫之知為玄德。", "count": 7, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "以形名言道；此章以魄为物、魂为神，圣人神常载魄、众人魄常载神为说，末以生畜万物而不有不恃不宰、物莫之知为玄德。", "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；此章分出世、住世兩層，以存形、存氣、存神與養形、養氣、養神對說，末以無心生畜、無心長宰為玄妙之德。", "count": 3, "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；此章分出世、住世两层，以存形、存气、存神与养形、养气、养神对说，末以无心生畜、无心长宰为玄妙之德。", "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；此章以造道之方在忘知絕跡為說，解營魄為惺惺與昏沉，以魂魄兩載、動靜不異為抱一，末以體用兩全、形神俱妙為玄德。", "count": 1, "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；此章以造道之方在忘知绝迹为说，解营魄为惺惺与昏沉，以魂魄两载、动静不异为抱一，末以体用两全、形神俱妙为玄德。", "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；此章以營魄即魂魄、載即是抱，魂載魄而動守靜為說，以常不離為難，末引焦竑諸家以愛民治國即無為、天門開闔即為雌。", "count": 1, "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；此章以营魄即魂魄、载即是抱，魂载魄而动守静为说，以常不离为难，末引焦竑诸家以爱民治国即无为、天门开阖即为雌。", "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《老》；此章就六問反詰，謂載則二、專則不嬰兒、滌除則有疵、愛治則有為，唯不常之道兩俱無猜為妙德之至。", "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《老》；此章就六问反诘，谓载则二、专则不婴儿、涤除则有疵、爱治则有为，唯不常之道两俱无猜为妙德之至。", "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": 7, "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": "載營魄抱一，能無離乎？", "textSimp": "载营魄抱一，能无离乎？", "translation": "形神相守、抱一不离，能长久不分离吗？", "translationTrad": "形神相守、抱一不離，能長久不分離嗎？", "noteIds": [ "c001", "c008", "c015", "c021", "c028", "c036", "c042", "c043", "c044", "c051", "c054", "c055", "c056" ], "noteCount": 13, "charNoteIds": [ "n001", "n002" ], "key": "laozi-10:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "專氣致柔，能嬰兒乎？", "textSimp": "专气致柔，能婴儿乎？", "translation": "结聚精气、使之柔和，能像婴儿一样吗？", "translationTrad": "結聚精氣、使之柔和，能像嬰兒一樣嗎？", "noteIds": [ "c002", "c009", "c016", "c022", "c029", "c037", "c042", "c043", "c045", "c051", "c054", "c055", "c056" ], "noteCount": 13, "charNoteIds": [ "n003" ], "key": "laozi-10:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "滌除玄覽，能無疵乎？", "textSimp": "涤除玄览，能无疵乎？", "translation": "洗涤心镜、深察万物，能没有瑕疵吗？", "translationTrad": "洗滌心鏡、深察萬物，能沒有瑕疵嗎？", "noteIds": [ "c003", "c010", "c017", "c023", "c030", "c038", "c042", "c043", "c046", "c051", "c054", "c055", "c056" ], "noteCount": 13, "charNoteIds": [ "n004" ], "key": "laozi-10:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "愛民治國，能無知乎？", "textSimp": "爱民治国，能无知乎？", "translation": "爱护百姓、治理国家，能不用智巧吗？", "translationTrad": "愛護百姓、治理國家，能不用智巧嗎？", "noteIds": [ "c004", "c011", "c018", "c024", "c031", "c039", "c042", "c043", "c047", "c052", "c054", "c055", "c056" ], "noteCount": 13, "charNoteIds": [ "n005" ], "key": "laozi-10:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "天門開闔，能為雌乎？", "textSimp": "天门开阖，能为雌乎？", "translation": "感官开阖、应接万变，能保持柔静吗？", "translationTrad": "感官開闔、應接萬變，能保持柔靜嗎？", "noteIds": [ "c005", "c012", "c019", "c025", "c032", "c040", "c042", "c043", "c048", "c052", "c054", "c055", "c056" ], "noteCount": 13, "charNoteIds": [ "n006" ], "key": "laozi-10:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "明白四達，能無為乎？", "textSimp": "明白四达，能无为乎？", "translation": "明白通达四方，能不恃己知、无所作为吗？", "translationTrad": "明白通達四方，能不恃己知、無所作為嗎？", "noteIds": [ "c006", "c013", "c020", "c026", "c033", "c041", "c042", "c043", "c049", "c052", "c054", "c055", "c056" ], "noteCount": 13, "charNoteIds": [ "n007" ], "key": "laozi-10:s006", "n": 6 }, { "id": "s007", "paragraph": 2, "text": "生之畜之，生而不有，為而不恃，長而不宰，是謂玄德。", "textSimp": "生之畜之，生而不有，为而不恃，长而不宰，是谓玄德。", "translation": "生养万物而不据为己有，施为而不自恃其功，长养而不加以主宰，这就叫作玄德。", "translationTrad": "生養萬物而不據為己有，施為而不自恃其功，長養而不加以主宰，這就叫作玄德。", "noteIds": [ "c007", "c014", "c027", "c034", "c035", "c042", "c043", "c050", "c053", "c054", "c055", "c056" ], "noteCount": 12, "charNoteIds": [ "n008" ], "key": "laozi-10:s007", "n": 7 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "載營魄抱一，能無離乎", "kind": "note", "text": "營魄，魂魄也。人載魂魄之上得以生，當愛養之。喜怒亡魂，卒驚傷魄。魂在肝，魄在肺，美酒甘肴傷人肝肺。故魂靜則志道不亂，魄安則得壽延年。言人能抱一，使不離於身，則長存。一者，道德所生，太和之精氣也，故曰一。一布名於天下，天得一以清，地得一以寧，侯王得一以為正平。入為心，出為行，布施為德，總名為一。一之為言，志一而無二也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "营魄，魂魄也。人载魂魄之上得以生，当爱养之。喜怒亡魂，卒惊伤魄。魂在肝，魄在肺，美酒甘肴伤人肝肺。故魂静则志道不乱，魄安则得寿延年。言人能抱一，使不离于身，则长存。一者，道德所生，太和之精气也，故曰一。一布名于天下，天得一以清，地得一以宁，侯王得一以为正平。入为心，出为行，布施为德，总名为一。一之为言，志一而无二也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "载营魄抱一，能无离乎" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "專氣致柔，能嬰兒乎", "kind": "note", "text": "專守精氣使不亂，則形體能應之而柔順矣。內無思慮，外無政事，則精神不去。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "专守精气使不乱，则形体能应之而柔顺矣。内无思虑，外无政事，则精神不去。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "专气致柔，能婴儿乎" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "滌除玄覽，能無疵乎", "kind": "note", "text": "當洗其心，使潔清也。心居玄冥之處，覽知萬事，故謂之玄覽。不淫邪也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "当洗其心，使洁清也。心居玄冥之处，览知万事，故谓之玄览。不淫邪也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "涤除玄览，能无疵乎" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "愛民治國，能無為乎", "kind": "note", "text": "治身者，愛氣則身全；治國者，愛民則國安。治身者，呼吸精氣，無令耳聞；治國者，布施德惠，無令下知。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "治身者，爱气则身全；治国者，爱民则国安。治身者，呼吸精气，无令耳闻；治国者，布施德惠，无令下知。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "爱民治国，能无为乎" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "天門開闔，能無雌乎", "kind": "note", "text": "天門，北極紫微宮。開闔，終始五際也。治身之天門謂鼻孔，開謂喘息也，闔謂呼吸也。治身當如雌牝，安靜柔弱；治國應變，和而不唱也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "天门，北极紫微宫。开阖，终始五际也。治身之天门谓鼻孔，开谓喘息也，阖谓呼吸也。治身当如雌牝，安静柔弱；治国应变，和而不唱也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "天门开阖，能无雌乎" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "明白四達，能無知乎", "kind": "note", "text": "言道明如日月，四通滿於天下八極之外。故曰視之不見，聽之不聞，彰布十方，煥煥煌煌矣。無有能知道滿於天下矣。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "言道明如日月，四通满于天下八极之外。故曰视之不见，听之不闻，彰布十方，焕焕煌煌矣。无有能知道满于天下矣。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "明白四达，能无知乎" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "生之畜之，生而不有，為而不恃，長而不宰，是謂玄德", "kind": "note", "text": "道生萬物而畜養之。道生萬物，無所取有。道所施為，不恃望其報也。道長養萬物，不宰割以為器用。言道德玄冥，不可得見，欲使人知道也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "道生万物而畜养之。道生万物，无所取有。道所施为，不恃望其报也。道长养万物，不宰割以为器用。言道德玄冥，不可得见，欲使人知道也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "生之畜之，生而不有，为而不恃，长而不宰，是谓玄德" }, { "id": "c008", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "載營魄抱一，能無離乎", "kind": "note", "text": "載猶處也。營魄，人之常居處也；一，人之真也。言人能處常居之宅，抱一清神，能常無離乎，則萬物自賓也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "载犹处也。营魄，人之常居处也；一，人之真也。言人能处常居之宅，抱一清神，能常无离乎，则万物自宾也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "载营魄抱一，能无离乎" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "專氣致柔，能嬰兒乎", "kind": "note", "text": "專，任也；致，極也。言任自然之氣，致至柔之和，能若嬰兒之無所欲乎，則物全而性得矣。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "专，任也；致，极也。言任自然之气，致至柔之和，能若婴儿之无所欲乎，则物全而性得矣。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "专气致柔，能婴儿乎" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "滌除玄覽，能無疵乎", "kind": "note", "text": "玄，物之極也。言能滌除邪飾，至於極覽，能不以物介其明、疵之其神乎，則終與玄同也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "玄，物之极也。言能涤除邪饰，至于极览，能不以物介其明、疵之其神乎，则终与玄同也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "涤除玄览，能无疵乎" }, { "id": "c011", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "愛民治國，能無知乎", "kind": "note", "text": "任術以求成，運數以求匿者，智也。玄覽無疵，猶絕聖也；治國無以智，猶棄智也。能無以智乎，則民不辟而國治之也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "任术以求成，运数以求匿者，智也。玄览无疵，犹绝圣也；治国无以智，犹弃智也。能无以智乎，则民不辟而国治之也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "爱民治国，能无知乎" }, { "id": "c012", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "天門開闔，能為雌乎", "kind": "note", "text": "天門，謂天下之所由從也。開闔，治亂之際也。或開或闔，經通於天下，故曰天門開闔也。雌應而不昌，因而不為，言天門開闔，能為雌乎，則物自賓而處自安矣。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "天门，谓天下之所由从也。开阖，治乱之际也。或开或阖，经通于天下，故曰天门开阖也。雌应而不昌，因而不为，言天门开阖，能为雌乎，则物自宾而处自安矣。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "天门开阖，能为雌乎" }, { "id": "c013", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "明白四達，能無為乎", "kind": "note", "text": "言至明四達，無迷無惑，能無以為乎，則物化矣。所謂道常無為，侯王若能守，則萬物自化。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "言至明四达，无迷无惑，能无以为乎，则物化矣。所谓道常无为，侯王若能守，则万物自化。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "明白四达，能无为乎" }, { "id": "c014", "block": 0, "source": "wangbi", "target": { "start": "s007", "end": "s007" }, "lemma": "生之畜之，生而不有，為而不恃，長而不宰，是謂玄德", "kind": "note", "text": "生之不塞其原也，畜之不禁其性也。不塞其原，則物自生，何功之有？不禁其性，則物自濟，何為之恃？物自長足，不吾宰成，有德無主，非玄如何？凡言玄德，皆有德而不知其主，出乎幽冥。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "生之不塞其原也，畜之不禁其性也。不塞其原，则物自生，何功之有？不禁其性，则物自济，何为之恃？物自长足，不吾宰成，有德无主，非玄如何？凡言玄德，皆有德而不知其主，出乎幽冥。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "生之畜之，生而不有，为而不恃，长而不宰，是谓玄德" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "載營魄抱一，能無離乎", "kind": "note", "text": "載，運也。營魂是陽神，欲人之善；魄是陰神，欲人之惡。故魂營營然而好生，魄，泊也，欲人之泊著生死。又魂性雄健，好受喜怒；魄性雌柔，好受驚怖。驚怖喜怒，皆損精神。故修道之初，先須拘魂制魄，使不馳動也。抱，守也；一，三一也；離，散也。既能拘魂制魄，次須守三一之神，虛夷凝靜，令不離散也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "载，运也。营魂是阳神，欲人之善；魄是阴神，欲人之恶。故魂营营然而好生，魄，泊也，欲人之泊着生死。又魂性雄健，好受喜怒；魄性雌柔，好受惊怖。惊怖喜怒，皆损精神。故修道之初，先须拘魂制魄，使不驰动也。抱，守也；一，三一也；离，散也。既能拘魂制魄，次须守三一之神，虚夷凝静，令不离散也。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "载营魄抱一，能无离乎" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "專氣致柔，能嬰兒乎", "kind": "note", "text": "專，精專也；炁，道也；致，得也；柔，和也。只為專精道炁，致得柔和之理，故如嬰兒之無欲。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "专，精专也；炁，道也；致，得也；柔，和也。只为专精道炁，致得柔和之理，故如婴儿之无欲。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "专气致柔，能婴儿乎" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "滌除玄覽，能無疵乎", "kind": "note", "text": "滌，洗也；除，遣也；覽，察也；疵，病也。滌蕩六府，除遣五情，神炁虛玄，故能覽察妙理，內外清夷，而無疵病者。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "涤，洗也；除，遣也；览，察也；疵，病也。涤荡六府，除遣五情，神炁虚玄，故能览察妙理，内外清夷，而无疵病者。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "涤除玄览，能无疵乎" }, { "id": "c018", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "愛民治國，能無為乎", "kind": "note", "text": "前既自利道圓，此下應須接物，行之莫先治國愛民。知，分別智也。慈悲覆養，是曰愛民；布政行化，名為治國。夫治國者必須示其淳樸，教以無為，杜彼邪奸，塞茲分別，如此則擊壤之風斯返，結繩之政可追。故下文云：以智治國，國之賊；不以智治國，國之德。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "前既自利道圆，此下应须接物，行之莫先治国爱民。知，分别智也。慈悲覆养，是曰爱民；布政行化，名为治国。夫治国者必须示其淳朴，教以无为，杜彼邪奸，塞兹分别，如此则击壤之风斯返，结绳之政可追。故下文云：以智治国，国之贼；不以智治国，国之德。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "爱民治国，能无为乎" }, { "id": "c019", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "天門開闔，能為雌乎", "kind": "note", "text": "闔，閉也；雌，靜也。天地閉闔，謂劫運成壞也。言聖人混跡二儀之中，不為三災所及，雖劫有廢興，而心恆虛靜，故《莊子》云：大浸稽天而不溺，大旱金石流、土山焦而不熱。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "阖，闭也；雌，静也。天地闭阖，谓劫运成坏也。言圣人混迹二仪之中，不为三灾所及，虽劫有废兴，而心恒虚静，故《庄子》云：大浸稽天而不溺，大旱金石流、土山焦而不热。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "天门开阖，能为雌乎" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "明白四達，能無知乎", "kind": "note", "text": "明以能照得名，白以潔素受稱。四者四方，達者無礙。言聖人空惠明白，妙達玄理，智無不照，境無不通，故略舉四，足明八極。且寂而能應，所以四達；應不乖寂，恆自無為也。又解云：四達者，達三界及道境。", "authorNote": "", "citation": "成玄英《老子道德經義疏》", "textSimp": "明以能照得名，白以洁素受称。四者四方，达者无碍。言圣人空惠明白，妙达玄理，智无不照，境无不通，故略举四，足明八极。且寂而能应，所以四达；应不乖寂，恒自无为也。又解云：四达者，达三界及道境。", "citationFull": "成玄英《老子道德經義疏》", "citationSimp": "成玄英《老子道德经义疏》", "lemmaSimp": "明白四达，能无知乎" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "載營魄抱一，能無離乎", "kind": "note", "text": "人生始化曰魄，既生魄，陽曰魂。魄則陰虛，魂則陽滿。言人載虛魄，常須營護復陽，陽氣充魄則為魂，魂能運動，則生全矣。一者，不雜也。復陽全生，不可染雜，故令抱守淳一，能無離身。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "人生始化曰魄，既生魄，阳曰魂。魄则阴虚，魂则阳满。言人载虚魄，常须营护复阳，阳气充魄则为魂，魂能运动，则生全矣。一者，不杂也。复阳全生，不可染杂，故令抱守淳一，能无离身。", "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": "载营魄抱一，能无离乎" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "專氣致柔，能如嬰兒乎", "kind": "note", "text": "專一沖氣，使致和柔，能如嬰兒，無所分別乎。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "专一冲气，使致和柔，能如婴儿，无所分别乎。", "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": "专气致柔，能如婴儿乎" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "滌除玄覽，能無疵乎", "kind": "note", "text": "玄覽，心照也；疵，瑕病也。滌除心照，使令清淨，能無瑕病。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "玄览，心照也；疵，瑕病也。涤除心照，使令清净，能无瑕病。", "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": "涤除玄览，能无疵乎" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "愛民治國，能無為乎", "kind": "note", "text": "愛養萬人，臨理國政，能無為乎，當自化矣。自上營魄，皆教修身，身修則德全，故可為君矣。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "爱养万人，临理国政，能无为乎，当自化矣。自上营魄，皆教修身，身修则德全，故可为君矣。", "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": "爱民治国，能无为乎" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "天門開闔，能為雌乎", "kind": "note", "text": "天門，曆數所從出；開闔，謂治亂。言人君應期受命，能守雌靜，則可以永終天祿矣。又解云：《易》曰：一闔一闢謂之變。言聖人撫運應變無常，不以雄成而守雌牝，亦如天門開闔，虧盈而益謙也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "天门，历数所从出；开阖，谓治乱。言人君应期受命，能守雌静，则可以永终天禄矣。又解云：《易》曰：一阖一辟谓之变。言圣人抚运应变无常，不以雄成而守雌牝，亦如天门开阖，亏盈而益谦也。", "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": "天门开阖，能为雌乎" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "明白四達，能無知乎", "kind": "note", "text": "人君能為雌靜，則萬姓樂推其德，明白如日四照，猶須忘功不宰，故云能無知乎？", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "人君能为雌静，则万姓乐推其德，明白如日四照，犹须忘功不宰，故云能无知乎？", "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": "明白四达，能无知乎" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "生之畜之，生而不有，為而不恃，長而不宰，是謂玄德", "kind": "note", "text": "令物各遂其生而畜養之，遂生而不以為有，修為而不恃其功，居長而不為主宰。人君能如此者，是謂深玄之德矣。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "令物各遂其生而畜养之，遂生而不以为有，修为而不恃其功，居长而不为主宰。人君能如此者，是谓深玄之德矣。", "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": "生之畜之，生而不有，为而不恃，长而不宰，是谓玄德" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "載營魄抱一，能無離乎", "kind": "note", "text": "載，初也；營，護也。言人受生始化，但有虛象，魄然既生，則陽氣充滿虛魄。魄能運動，則謂之魂，如月之魄照日則光生矣。故《春秋》子產曰：人生始化曰魄，既生魄，陽為魂。言人初載虛魄，當營護陽氣，常使充滿，則生全。若動用不恆，消散陽氣，則復成虛魄而死滅也。《莊子》曰：近死之心，莫使復陽。故令營護虛魄，使復陽全生，抱守淳一，不令染雜，無離身乎，則生全矣。此教養神也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "载，初也；营，护也。言人受生始化，但有虚象，魄然既生，则阳气充满虚魄。魄能运动，则谓之魂，如月之魄照日则光生矣。故《春秋》子产曰：人生始化曰魄，既生魄，阳为魂。言人初载虚魄，当营护阳气，常使充满，则生全。若动用不恒，消散阳气，则复成虚魄而死灭也。《庄子》曰：近死之心，莫使复阳。故令营护虚魄，使复阳全生，抱守淳一，不令染杂，无离身乎，则生全矣。此教养神也。", "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": "载营魄抱一，能无离乎" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "專氣致柔，能如嬰兒乎", "kind": "note", "text": "專，專一也；氣，沖和妙氣也。人之受生，沖氣為本，若染雜塵境，則沖氣離散，神不固身。故戒令專一沖和，使致柔弱，能如嬰兒，無所耽著乎。此教養氣也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "专，专一也；气，冲和妙气也。人之受生，冲气为本，若染杂尘境，则冲气离散，神不固身。故戒令专一冲和，使致柔弱，能如婴儿，无所耽着乎。此教养气也。", "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": "专气致柔，能如婴儿乎" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "滌除玄覽，能無疵乎", "kind": "note", "text": "滌，洗也；除，理也；玄覽，心照也；疵，病也。人之耽染，為起欲心，當須洗滌除理，使心照清淨，愛欲不起，能令無疵病乎。此教滌心也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "涤，洗也；除，理也；玄览，心照也；疵，病也。人之耽染，为起欲心，当须洗涤除理，使心照清净，爱欲不起，能令无疵病乎。此教涤心也。", "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": "涤除玄览，能无疵乎" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "愛民治國，能無為乎", "kind": "note", "text": "愛民者，使之不暴卒，役之不傷性；理國者，務農而重穀，事簡而不煩，則人安其生，不言而化。此無為也，能為之乎？", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "爱民者，使之不暴卒，役之不伤性；理国者，务农而重谷，事简而不烦，则人安其生，不言而化。此无为也，能为之乎？", "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": "爱民治国，能无为乎" }, { "id": "c032", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "天門開闔，能為雌乎", "kind": "note", "text": "修德可以為君，為君須承曆數。即天門者，帝王曆數所從出也。開謂受命，闔為廢黜。天降寶命，以祚有道，能守雌柔，可享元吉，故云能為雌乎。又解云：《易》曰：一闔一闢謂之變。言聖人設教，應變無常，不以雄盛而守雌牝，亦如天門開闔，虧盈而益謙也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "修德可以为君，为君须承历数。即天门者，帝王历数所从出也。开谓受命，阖为废黜。天降宝命，以祚有道，能守雌柔，可享元吉，故云能为雌乎。又解云：《易》曰：一阖一辟谓之变。言圣人设教，应变无常，不以雄盛而守雌牝，亦如天门开阖，亏盈而益谦也。", "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": "天门开阖，能为雌乎" }, { "id": "c033", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "明白四達，能無知乎", "kind": "note", "text": "帝王既受曆數，臨御萬方，若能守雌靜，則其德明白，如日之照，四達天下，功被於物，不以為功，所謂忘功若無知者，故云能無知乎？", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "帝王既受历数，临御万方，若能守雌静，则其德明白，如日之照，四达天下，功被于物，不以为功，所谓忘功若无知者，故云能无知乎？", "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": "明白四达，能无知乎" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "生之畜之，生而不有，為而不恃，長而不宰，是謂玄德", "kind": "note", "text": "「生之畜之」，下經云「道生之，德畜之」，此云「生之畜之」者，謂人君法道清靜，令物得遂其生成，效德弘濟，令物各盡其畜養，故云「生之畜之」。物得遂生，聖忘功用。遂生則生理自足，忘功則功用常全，斯乃無私而成私，不宰而為真宰也。故「生而不有」者，令物各遂其生，君不以為己有也；「為而不恃」者，令物各得其動用，而不自負恃為己功也；「長而不宰」者，居萬民之上，故云長；不恃其功，故云不宰也。如是是謂深玄妙之德矣。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "「生之畜之」，下经云「道生之，德畜之」，此云「生之畜之」者，谓人君法道清静，令物得遂其生成，效德弘济，令物各尽其畜养，故云「生之畜之」。物得遂生，圣忘功用。遂生则生理自足，忘功则功用常全，斯乃无私而成私，不宰而为真宰也。故「生而不有」者，令物各遂其生，君不以为己有也；「为而不恃」者，令物各得其动用，而不自负恃为己功也；「长而不宰」者，居万民之上，故云长；不恃其功，故云不宰也。如是是谓深玄妙之德矣。", "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": "生之畜之，生而不有，为而不恃，长而不宰，是谓玄德" }, { "id": "c035", "block": 0, "source": "yanzun", "target": { "start": "s007", "end": "s007" }, "lemma": "生之畜之，生而不有，為而不恃，長而不宰，是謂玄德", "kind": "note", "text": "不有不恃，不以不宰，變化冥冥，天地自理。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "不有不恃，不以不宰，变化冥冥，天地自理。", "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": "生之畜之，生而不有，为而不恃，长而不宰，是谓玄德" }, { "id": "c036", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "載營魄抱一，能無離乎", "kind": "note", "text": "載，運也；營，護也；魄，身神也；一，道也。人者神之車，故言載。身清則魂魄安，心濁則真神遠。染慮以守神，故言營；灰心無有二，故言一。智將道合，神與形同，故曰無離。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》所引）", "textSimp": "载，运也；营，护也；魄，身神也；一，道也。人者神之车，故言载。身清则魂魄安，心浊则真神远。染虑以守神，故言营；灰心无有二，故言一。智将道合，神与形同，故曰无离。", "citationFull": "李榮《道德真經注》（《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》所引）", "lemmaSimp": "载营魄抱一，能无离乎" }, { "id": "c037", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "專氣致柔，能嬰兒乎", "kind": "note", "text": "一心則純和不散，專氣也；得長生之道，致柔也；未識陰陽之合，無復是非之情，能如嬰兒也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》所引）", "textSimp": "一心则纯和不散，专气也；得长生之道，致柔也；未识阴阳之合，无复是非之情，能如婴儿也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》所引）", "lemmaSimp": "专气致柔，能婴儿乎" }, { "id": "c038", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "滌除玄覽，能無疵乎", "kind": "note", "text": "浴玄流以洗心，滌也；蕩靈風以遣累，除也。內外圓淨，同水鏡之清凝；表裏貞明，絕珠玉之瑕類也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》所引）", "textSimp": "浴玄流以洗心，涤也；荡灵风以遣累，除也。内外圆净，同水镜之清凝；表里贞明，绝珠玉之瑕类也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》所引）", "lemmaSimp": "涤除玄览，能无疵乎" }, { "id": "c039", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "愛民治國，能無為乎", "kind": "note", "text": "君上不能自化，必藉於人化。物理人事資安靜，但若有為而躁動者，傷物也；無為而安靜者，愛人也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》所引）", "textSimp": "君上不能自化，必藉于人化。物理人事资安静，但若有为而躁动者，伤物也；无为而安静者，爱人也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》所引）", "lemmaSimp": "爱民治国，能无为乎" }, { "id": "c040", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "天門開闔，能為雌乎", "kind": "note", "text": "天有四時之門，青門開而暄，赤門開而熱，白門開而冷，黑門開而寒。今之細人，暑雨祁寒，皆生怨嗟，此不能靜也。闔，閉也，一門開則三門閉。雌，靜也。聖人神凝於太漠，智寂於虛玄，死生否泰不能驚，水火寒熱不能動。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》所引）", "textSimp": "天有四时之门，青门开而暄，赤门开而热，白门开而冷，黑门开而寒。今之细人，暑雨祁寒，皆生怨嗟，此不能静也。阖，闭也，一门开则三门闭。雌，静也。圣人神凝于太漠，智寂于虚玄，死生否泰不能惊，水火寒热不能动。", "citationFull": "李榮《道德真經注》（《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》所引）", "lemmaSimp": "天门开阖，能为雌乎" }, { "id": "c041", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "明白四達，能無知乎", "kind": "note", "text": "聖人智周萬物，明齊兩曜，四方皆照，為四達也。照而常寂，光而不曜，遺識混心，能無知也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》所引）", "textSimp": "圣人智周万物，明齐两曜，四方皆照，为四达也。照而常寂，光而不曜，遗识混心，能无知也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》所引）", "lemmaSimp": "明白四达，能无知乎" }, { "id": "c042", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s007" }, "lemma": "第十章", "kind": "note", "text": "載猶夫也，發語之端也。夫魄者生之始，一者道之子，營其始、抱其子，則神與形不相離矣。專其沖和之用，致其柔靜之志，則性與炁如嬰兒矣。洗心遺照，何思何慮，則道與德無疵病矣。愛民如赤子，治國如小鮮，人各自正，則可以無為矣。順天應變，一闔一闢，物當自化，則可以守雌矣。道不昏昧，德乃旁行，百姓注其耳目，聖人皆孩之，則可以無知矣。上三者可以修身，下三者可以治國，所謂修之身其德乃真，修之天下其德乃溥。夫如此乎，乃可以生成萬物、畜養百姓矣。唯能生之而不執有，能為之而不矜恃，能長之而不宰制，則道之用被於物深矣，故謂之玄德。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "载犹夫也，发语之端也。夫魄者生之始，一者道之子，营其始、抱其子，则神与形不相离矣。专其冲和之用，致其柔静之志，则性与炁如婴儿矣。洗心遗照，何思何虑，则道与德无疵病矣。爱民如赤子，治国如小鲜，人各自正，则可以无为矣。顺天应变，一阖一辟，物当自化，则可以守雌矣。道不昏昧，德乃旁行，百姓注其耳目，圣人皆孩之，则可以无知矣。上三者可以修身，下三者可以治国，所谓修之身其德乃真，修之天下其德乃溥。夫如此乎，乃可以生成万物、畜养百姓矣。唯能生之而不执有，能为之而不矜恃，能长之而不宰制，则道之用被于物深矣，故谓之玄德。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "第十章" }, { "id": "c043", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s007" }, "lemma": "第十章", "kind": "note", "text": "夫人之有其身久矣，而欲退之以體天之道，而不為功名之所累者，豈不難哉？然亦有道矣。人生始化曰魄，魄與精為一，則寂然而已；既生魄，陽曰魂，魂與神往來，而魄旁精出入，則魄隙而不營，一離而不抱矣。載者，終而復始之謂也；營者，環而無隙之謂也。雖已為人矣，而載營魄、抱一，湛然無為，如其生之始化，則能無離矣。能無離，則專炁而不分，致柔而無忤，而能如嬰兒矣。能如嬰兒，則滌除悔吝，玄覽觀妙，凡動之微我必知之，而能無疵矣。所以養中者如此，則雖愛民治國，不以事累其心，而能無為矣。內之滌除玄覽而無疵，外之愛民治國而無為，則天門開闔常在於我，而能為雌矣。不將不迎，應而不藏，則明白四達而能無知矣。道至於無知，則真知也，是其所以人貌而天也，夫何功名之累哉？生之畜之，生而不有，為而不恃，長而不宰者，乃其所以為天也；玄德無他，天德之謂也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "夫人之有其身久矣，而欲退之以体天之道，而不为功名之所累者，岂不难哉？然亦有道矣。人生始化曰魄，魄与精为一，则寂然而已；既生魄，阳曰魂，魂与神往来，而魄旁精出入，则魄隙而不营，一离而不抱矣。载者，终而复始之谓也；营者，环而无隙之谓也。虽已为人矣，而载营魄、抱一，湛然无为，如其生之始化，则能无离矣。能无离，则专炁而不分，致柔而无忤，而能如婴儿矣。能如婴儿，则涤除悔吝，玄览观妙，凡动之微我必知之，而能无疵矣。所以养中者如此，则虽爱民治国，不以事累其心，而能无为矣。内之涤除玄览而无疵，外之爱民治国而无为，则天门开阖常在于我，而能为雌矣。不将不迎，应而不藏，则明白四达而能无知矣。道至于无知，则真知也，是其所以人貌而天也，夫何功名之累哉？生之畜之，生而不有，为而不恃，长而不宰者，乃其所以为天也；玄德无他，天德之谓也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "第十章" }, { "id": "c044", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "載營魄抱一，能無離乎", "kind": "note", "text": "魄之所以異於魂者，魄為物，魂為神也。《易》曰：精氣為物，遊魂為變，是故知鬼神之情狀。魄為物，故雜而止；魂為神，故一而變。謂之營魄，言其止也。蓋道無所不在，其於人為性，而性之妙為神。言其純而未雜，則謂之一；言其聚而未散，則謂之樸。其歸皆道也，各從其實言之耳。聖人性定而神凝，不為物遷，雖以魄為舍，而神所欲行，魄無不從，則神常載魄矣。眾人以物役性，神昏而不治，則神聽於魄，耳目困以聲色，鼻口勞以臭味，魄所欲行而神從之，則魄常載神矣。故教之以抱神載魄，使兩者不相離，此固聖人所以修身之要，至於古之真人深根固蒂、長生久視，其道亦由是也。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "魄之所以异于魂者，魄为物，魂为神也。《易》曰：精气为物，游魂为变，是故知鬼神之情状。魄为物，故杂而止；魂为神，故一而变。谓之营魄，言其止也。盖道无所不在，其于人为性，而性之妙为神。言其纯而未杂，则谓之一；言其聚而未散，则谓之朴。其归皆道也，各从其实言之耳。圣人性定而神凝，不为物迁，虽以魄为舍，而神所欲行，魄无不从，则神常载魄矣。众人以物役性，神昏而不治，则神听于魄，耳目困以声色，鼻口劳以臭味，魄所欲行而神从之，则魄常载神矣。故教之以抱神载魄，使两者不相离，此固圣人所以修身之要，至于古之真人深根固蒂、长生久视，其道亦由是也。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "载营魄抱一，能无离乎" }, { "id": "c045", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "專氣致柔，能如嬰兒乎", "kind": "note", "text": "神不治則氣亂，強者好鬬，弱者喜畏，不自知也。神治則氣不妄作，喜怒各以其類，是之謂專氣。神虛之至也，氣實之始也；虛之極為柔，實之極為剛。純性而亡氣，是之謂致柔。嬰兒不知好惡，是以性全；性全而氣微，氣微而體柔。專氣致柔，能如嬰兒，極矣。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "神不治则气乱，强者好鬬，弱者喜畏，不自知也。神治则气不妄作，喜怒各以其类，是之谓专气。神虚之至也，气实之始也；虚之极为柔，实之极为刚。纯性而亡气，是之谓致柔。婴儿不知好恶，是以性全；性全而气微，气微而体柔。专气致柔，能如婴儿，极矣。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "专气致柔，能如婴儿乎" }, { "id": "c046", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "滌除玄覽，能無疵乎", "kind": "note", "text": "聖人外不為魄所載，內不為氣所使，則其滌除塵垢盡矣。於是其神廓然，玄覽萬物，知其皆出於性，等觀淨穢而無所瑕疵矣。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "圣人外不为魄所载，内不为气所使，则其涤除尘垢尽矣。于是其神廓然，玄览万物，知其皆出于性，等观净秽而无所瑕疵矣。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "涤除玄览，能无疵乎" }, { "id": "c047", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "愛民治國，能無為乎", "kind": "note", "text": "既以治身，又推其餘以及人，雖至於愛民治國，一以無心遇之。苟其有心，則愛民者適所以害之，治國者適所以亂之也。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "既以治身，又推其余以及人，虽至于爱民治国，一以无心遇之。苟其有心，则爱民者适所以害之，治国者适所以乱之也。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "爱民治国，能无为乎" }, { "id": "c048", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "天門開闔，能為雌乎", "kind": "note", "text": "天門者，治亂廢興所從出也。既以身任天下，方其開闔變會之間，眾人貴得而患失，則先事以徼福；聖人循理而知天命，則待唱而後和。《易》曰：先天而天弗違，非先天也；後天而奉天時，非後天也。言其先後常與天命會耳。不然，先者必蚤，後者必莫，皆失之矣。故所謂能為雌者，亦不失時而已。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "天门者，治乱废兴所从出也。既以身任天下，方其开阖变会之间，众人贵得而患失，则先事以徼福；圣人循理而知天命，则待唱而后和。《易》曰：先天而天弗违，非先天也；后天而奉天时，非后天也。言其先后常与天命会耳。不然，先者必蚤，后者必莫，皆失之矣。故所谓能为雌者，亦不失时而已。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "天门开阖，能为雌乎" }, { "id": "c049", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "明白四達，能無知乎", "kind": "note", "text": "內以治身，外以治國，至於臨變，莫不有道也，非明白四達而能之乎？明白四達，心也，是心無所不知，然而未嘗有能知之心也。夫心一而已，苟又有知之者，則是二也。自一而二，蔽之所自生，而愚之所自始也。今夫鏡之於物，來而應之則已矣，又安得知應物者乎？本則無有而以意加之，此妄之源也。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "内以治身，外以治国，至于临变，莫不有道也，非明白四达而能之乎？明白四达，心也，是心无所不知，然而未尝有能知之心也。夫心一而已，苟又有知之者，则是二也。自一而二，蔽之所自生，而愚之所自始也。今夫镜之于物，来而应之则已矣，又安得知应物者乎？本则无有而以意加之，此妄之源也。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "明白四达，能无知乎" }, { "id": "c050", "block": 0, "source": "suzhe", "target": { "start": "s007", "end": "s007" }, "lemma": "生之畜之，生而不有，為而不恃，長而不宰，是謂玄德", "kind": "note", "text": "其道既足以生畜萬物，又能不有不恃不宰，雖有大德，而物莫之知也，故曰玄德。", "authorNote": "", "citation": "蘇轍《老子解》", "textSimp": "其道既足以生畜万物，又能不有不恃不宰，虽有大德，而物莫之知也，故曰玄德。", "citationFull": "蘇轍《老子解》", "citationSimp": "苏辙《老子解》", "lemmaSimp": "生之畜之，生而不有，为而不恃，长而不宰，是谓玄德" }, { "id": "c051", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s003" }, "lemma": "載營魄抱一能無離乎專氣致柔能嬰兒乎滌除玄覽能無疵乎", "kind": "note", "text": "載猶加也。陰魄為營，猶軍營之營；陽魂為衛，猶兵衛之衛。營者，所以居士卒也。神加陰魄，魄抱陽神，交媾不離，則如日月之終古常存矣。此出世之人能存形者也。專氣於內，薰蒸肌骨，極其軟脆，如母腹之嬰兒，此出世之人能存氣者也。神棲於目，目有所見則神馳於外。閉目藏視，黑暗為玄，雖玄之中猶有所覽，是猶有疵也。玄中所覽亦併滌除，妄見盡滅，然後無疵，此出世之人能存神者也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "载犹加也。阴魄为营，犹军营之营；阳魂为卫，犹兵卫之卫。营者，所以居士卒也。神加阴魄，魄抱阳神，交媾不离，则如日月之终古常存矣。此出世之人能存形者也。专气于内，薰蒸肌骨，极其软脆，如母腹之婴儿，此出世之人能存气者也。神栖于目，目有所见则神驰于外。闭目藏视，黑暗为玄，虽玄之中犹有所览，是犹有疵也。玄中所览亦并涤除，妄见尽灭，然后无疵，此出世之人能存神者也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "载营魄抱一能无离乎专气致柔能婴儿乎涤除玄览能无疵乎" }, { "id": "c052", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s006" }, "lemma": "愛民治國能無為乎天門開闔能為雌乎明白四達能無知乎", "kind": "note", "text": "愛民治國，謂君國子民，用仁用智，神用於外，未能交媾於內。然身雖有事而清靜自然，形不疲勞，所謂無為也，此住世之人能養形者也。天門開闔，謂鼻息呼吸有出有入，氣分於外，未能專一於內。然鼻雖有息而調帖純熟，氣不粗猛，所謂為雌也，此住世之人能養氣者也。明白四達，謂目見光明，周視四向，目接於外，未能無覽於內。然目雖有見而心境兩忘，無所辨識，所謂無知也，此住世之人能養神者也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "爱民治国，谓君国子民，用仁用智，神用于外，未能交媾于内。然身虽有事而清静自然，形不疲劳，所谓无为也，此住世之人能养形者也。天门开阖，谓鼻息呼吸有出有入，气分于外，未能专一于内。然鼻虽有息而调帖纯熟，气不粗猛，所谓为雌也，此住世之人能养气者也。明白四达，谓目见光明，周视四向，目接于外，未能无览于内。然目虽有见而心境两忘，无所辨识，所谓无知也，此住世之人能养神者也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "爱民治国能无为乎天门开阖能为雌乎明白四达能无知乎" }, { "id": "c053", "block": 0, "source": "wucheng", "target": { "start": "s007", "end": "s007" }, "lemma": "生之畜之，生而不有，為而不恃，長而不宰，是謂玄德", "kind": "note", "text": "生之，謂氣之未生者生之而有恆；畜之，謂氣之已生者聚之而無損。生之者雖有所生，而實無心於生之，故曰不有；畜之者雖有所為，而實無心於為之，故曰不恃；如為官長者，雖宰夫民，而實無心於長之，故曰不宰。此所以為玄妙不可測之德也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "生之，谓气之未生者生之而有恒；畜之，谓气之已生者聚之而无损。生之者虽有所生，而实无心于生之，故曰不有；畜之者虽有所为，而实无心于为之，故曰不恃；如为官长者，虽宰夫民，而实无心于长之，故曰不宰。此所以为玄妙不可测之德也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "生之畜之，生而不有，为而不恃，长而不宰，是谓玄德" }, { "id": "c054", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s007" }, "lemma": "第十章", "kind": "note", "text": "此章教人以造道之方，必至忘知絕跡，然後方契玄妙之德也。載，乘也。營，舊注為魂。《楚辭》云：魂識路之營營。蓋營營，猶言惺惺，擾動貌。然魂動而魄靜，人乘此魂魄而有思慮妄想之心者，故動則乘魂，營營而亂想；靜則乘魄，昧昧而昏沉，是皆不能抱一也。故《楞嚴》曰：精神魂魄，遞相離合，是也。今抱一者，謂魂魄兩載，使合而不離也。魂與魄合，則動而常靜，雖惺惺而不亂想；魄與魂合，則靜而常動，雖寂寂而不昏沉。道若如此，常常抱一而不離，則動靜不異，寤寐一如。老子審問學者做工夫能如此乎？「乎」者，責問之辭。專氣致柔。專，如專城之專，謂制也。然人賴氣而有生，以妄有緣氣，於中積聚，假名為心。氣隨心行，故心妄動則氣益剛，氣剛而心益動，所謂氣壹則動志。學道工夫，先制其氣不使妄動以薰心，制其心不使妄動以鼓氣，心靜而氣自調柔。工夫到此，則怒出於不怒矣，如嬰兒號而不嗄也。故老子審問其人之工夫能如此乎？滌除玄覽。玄覽者，謂前抱一專氣工夫，做到純熟，自得玄妙之境也。若將此境覽在胸中，執之而不化，則返為至道之病。只須將此亦須洗滌，淨盡無餘，以至於忘心絕跡，方為造道之極。老子審問能如此乎？此三句，乃入道工夫，得道之體也。老子意謂道體雖是精明，不知用上何如，若在用上無跡，方為道妙，故向下審問其用。然愛民治國，乃道之緒餘也。所謂道之真以治身，其緒餘土苴以為天下國家。故聖人有天下而不與。愛民治國，可無為而治。老子審問能無為乎？若不能無為，還是不能忘跡，雖妙而不妙也。天門，指天機而言。開闔，猶言出入應用之意。雌，物之陰者。蓋陽施而陰受，乃留藏之意。蓋門有虛通出入之意，而人心之虛靈，所以應事接物，莫不由此天機發動。蓋常人應物，由心不虛，凡事有所留藏，故心日茆塞。《莊子》謂：室無空虛，則婦姑勃蹊；心無天遊，則六鑿相攘。此言心不虛也。然聖人用心如鏡，不將不迎，來無所粘，去無蹤跡，所謂應而不藏。此所謂天門開闔而無雌也。老子審問做工夫者能如此乎？明白四達，謂智無不燭也。然常人有智，則用智於外，炫耀見聞；聖人智包天地，而不自有其知，謂含光內照，故曰明白四達而無知。老子問人能如此乎？然而學道工夫做到如此，體用兩全，形神俱妙，可謂造道之極，其德至妙，可以合乎天地之德矣。且天地之德，生之畜之，雖生而不有，雖為而不恃，雖長而不宰，聖人之德如此，可謂玄妙之德矣。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "此章教人以造道之方，必至忘知绝迹，然后方契玄妙之德也。载，乘也。营，旧注为魂。《楚辞》云：魂识路之营营。盖营营，犹言惺惺，扰动貌。然魂动而魄静，人乘此魂魄而有思虑妄想之心者，故动则乘魂，营营而乱想；静则乘魄，昧昧而昏沉，是皆不能抱一也。故《楞严》曰：精神魂魄，递相离合，是也。今抱一者，谓魂魄两载，使合而不离也。魂与魄合，则动而常静，虽惺惺而不乱想；魄与魂合，则静而常动，虽寂寂而不昏沉。道若如此，常常抱一而不离，则动静不异，寤寐一如。老子审问学者做工夫能如此乎？「乎」者，责问之辞。专气致柔。专，如专城之专，谓制也。然人赖气而有生，以妄有缘气，于中积聚，假名为心。气随心行，故心妄动则气益刚，气刚而心益动，所谓气壹则动志。学道工夫，先制其气不使妄动以薰心，制其心不使妄动以鼓气，心静而气自调柔。工夫到此，则怒出于不怒矣，如婴儿号而不嗄也。故老子审问其人之工夫能如此乎？涤除玄览。玄览者，谓前抱一专气工夫，做到纯熟，自得玄妙之境也。若将此境览在胸中，执之而不化，则返为至道之病。只须将此亦须洗涤，净尽无余，以至于忘心绝迹，方为造道之极。老子审问能如此乎？此三句，乃入道工夫，得道之体也。老子意谓道体虽是精明，不知用上何如，若在用上无迹，方为道妙，故向下审问其用。然爱民治国，乃道之绪余也。所谓道之真以治身，其绪余土苴以为天下国家。故圣人有天下而不与。爱民治国，可无为而治。老子审问能无为乎？若不能无为，还是不能忘迹，虽妙而不妙也。天门，指天机而言。开阖，犹言出入应用之意。雌，物之阴者。盖阳施而阴受，乃留藏之意。盖门有虚通出入之意，而人心之虚灵，所以应事接物，莫不由此天机发动。盖常人应物，由心不虚，凡事有所留藏，故心日茆塞。《庄子》谓：室无空虚，则妇姑勃蹊；心无天游，则六凿相攘。此言心不虚也。然圣人用心如镜，不将不迎，来无所粘，去无踪迹，所谓应而不藏。此所谓天门开阖而无雌也。老子审问做工夫者能如此乎？明白四达，谓智无不烛也。然常人有智，则用智于外，炫耀见闻；圣人智包天地，而不自有其知，谓含光内照，故曰明白四达而无知。老子问人能如此乎？然而学道工夫做到如此，体用两全，形神俱妙，可谓造道之极，其德至妙，可以合乎天地之德矣。且天地之德，生之畜之，虽生而不有，虽为而不恃，虽长而不宰，圣人之德如此，可谓玄妙之德矣。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "第十章" }, { "id": "c055", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s007" }, "lemma": "第十章", "kind": "note", "text": "載猶處也，營魄即魂魄也。魄即是一，載即是抱；魂載魄，動守靜也。心之精爽，是謂魂魄，本非二物。然魂動而魄靜，苟心為物役，離之為二，則神不守舍，而血氣用事；惟抱之為一，使形神相依，而動靜不失，則魂即魄、魄即魂，何耗何昏，乃可以長存。蓋非偶載之難，亦非抱一之難，而常不離之難也。修身養生，道皆如此。專即《易》「其靜也專」之專，言專一純固，無所發露，所謂純氣之守也。有一毫失之粗，則剛而不能柔；必如嬰兒之和氣內充，一而不雜，而後為至柔也。至人外不為魄所滯，內不為氣所使，其自治可謂善矣，然猶恐有餘疵之存也。未學之疵，粗而易改；既學之疵，微而難除。或守之徒滯而運用不靈，或執之未化而常存我見，是皆足以為病，而未盡合乎玄也。必加以滌除瑕垢之功，重以返觀內照之鑑，其果純合自然而無所疵已乎？又引焦竑曰：前三言者，老子示人可謂切矣。然智者除心不除事，昧者除事不除心；苟誤認前言，其不以輐斷為學者幾希。故又示之曰：載營魄者，非拱默之謂也，即愛民治國而能無為也，所謂為無為也；專氣致柔者，非鬱閉之謂也，即天門開闔而能為雌也，所謂雄守雌也；滌除玄覽者，非晦昧之謂也，即明白四達而能無知也，所謂知不知也。愛民治國、天門開闔、明白四達，其於生之畜之、為之長之，皆不廢矣，而無為也、為雌也、無知也，則生而不有、為而不恃、長而不宰者，非玄德而何？", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "载犹处也，营魄即魂魄也。魄即是一，载即是抱；魂载魄，动守静也。心之精爽，是谓魂魄，本非二物。然魂动而魄静，苟心为物役，离之为二，则神不守舍，而血气用事；惟抱之为一，使形神相依，而动静不失，则魂即魄、魄即魂，何耗何昏，乃可以长存。盖非偶载之难，亦非抱一之难，而常不离之难也。修身养生，道皆如此。专即《易》「其静也专」之专，言专一纯固，无所发露，所谓纯气之守也。有一毫失之粗，则刚而不能柔；必如婴儿之和气内充，一而不杂，而后为至柔也。至人外不为魄所滞，内不为气所使，其自治可谓善矣，然犹恐有余疵之存也。未学之疵，粗而易改；既学之疵，微而难除。或守之徒滞而运用不灵，或执之未化而常存我见，是皆足以为病，而未尽合乎玄也。必加以涤除瑕垢之功，重以返观内照之鉴，其果纯合自然而无所疵已乎？又引焦竑曰：前三言者，老子示人可谓切矣。然智者除心不除事，昧者除事不除心；苟误认前言，其不以輐断为学者几希。故又示之曰：载营魄者，非拱默之谓也，即爱民治国而能无为也，所谓为无为也；专气致柔者，非郁闭之谓也，即天门开阖而能为雌也，所谓雄守雌也；涤除玄览者，非晦昧之谓也，即明白四达而能无知也，所谓知不知也。爱民治国、天门开阖、明白四达，其于生之畜之、为之长之，皆不废矣，而无为也、为雌也、无知也，则生而不有、为而不恃、长而不宰者，非玄德而何？", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "第十章" }, { "id": "c056", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s007" }, "lemma": "第十章", "kind": "evaluation", "text": "載，則與所載者二，而離矣。專之，致之，則不嬰兒矣。有所滌，有所除，早有疵矣。愛而治之，斯有為矣。闔伏開啟，將失雌之半矣。明白在中，而達在四隅，則有知矣。此不常之道，倚以為名，而兩俱無猜，妙德之至也。", "authorNote": "", "citation": "王夫之《老子衍》", "textSimp": "载，则与所载者二，而离矣。专之，致之，则不婴儿矣。有所涤，有所除，早有疵矣。爱而治之，斯有为矣。阖伏开启，将失雌之半矣。明白在中，而达在四隅，则有知矣。此不常之道，倚以为名，而两俱无猜，妙德之至也。", "citationFull": "王夫之《老子衍》", "citationSimp": "王夫之《老子衍》", "lemmaSimp": "第十章" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 3, "char": "載營魄", "charSimp": "载营魄", "startSimp": 0, "endSimp": 3, "pinyin": "zài yíng pò", "gloss": "載，乘、處；營魄，魂魄。謂形神相守不離。", "glossSimp": "载，乘、处；营魄，魂魄。谓形神相守不离。", "general": "河上公注：「營魄，魂魄也。人載魂魄之上得以生，當愛養之。」王弼注：「載猶處也。營魄，人之常居處也。」成玄英疏：「營魂是陽神……魄是陰神。」", "generalSimp": "河上公注：「营魄，魂魄也。人载魂魄之上得以生，当爱养之。」王弼注：「载犹处也。营魄，人之常居处也。」成玄英疏：「营魂是阳神……魄是阴神。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏" ] }, { "id": "n002", "sentenceId": "s001", "start": 3, "end": 5, "char": "抱一", "charSimp": "抱一", "startSimp": 3, "endSimp": 5, "pinyin": "bào yī", "gloss": "抱守專一，使形神不分。", "glossSimp": "抱守专一，使形神不分。", "general": "河上公注：「言人能抱一，使不離於身，則長存。一者，道德所生，太和之精氣也。」王弼注：「一，人之真也。」成玄英疏：「一，三一也。」", "generalSimp": "河上公注：「言人能抱一，使不离于身，则长存。一者，道德所生，太和之精气也。」王弼注：「一，人之真也。」成玄英疏：「一，三一也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏" ] }, { "id": "n003", "sentenceId": "s002", "start": 0, "end": 4, "char": "專氣致柔", "charSimp": "专气致柔", "startSimp": 0, "endSimp": 4, "pinyin": "zhuān qì zhì róu", "gloss": "結聚精氣，使之柔順。", "glossSimp": "结聚精气，使之柔顺。", "general": "王弼注：「專，任也；致，極也。言任自然之氣，致至柔之和。」河上公注：「專守精氣使不亂，則形體能應之而柔順矣。」成玄英疏：「專，精專也；炁，道也；致，得也；柔，和也。」", "generalSimp": "王弼注：「专，任也；致，极也。言任自然之气，致至柔之和。」河上公注：「专守精气使不乱，则形体能应之而柔顺矣。」成玄英疏：「专，精专也；炁，道也；致，得也；柔，和也。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "成玄英疏" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏" ] }, { "id": "n004", "sentenceId": "s003", "start": 0, "end": 4, "char": "滌除玄覽", "charSimp": "涤除玄览", "startSimp": 0, "endSimp": 4, "pinyin": "dí chú xuán lǎn", "gloss": "洗滌心鏡，深察萬物。", "glossSimp": "洗涤心镜，深察万物。", "general": "河上公注：「當洗其心，使潔清也。心居玄冥之處，覽知萬事，故謂之玄覽。」王弼注：「玄，物之極也。言能滌除邪飾，至於極覽。」御注：「玄覽，心照也。」", "generalSimp": "河上公注：「当洗其心，使洁清也。心居玄冥之处，览知万事，故谓之玄览。」王弼注：「玄，物之极也。言能涤除邪饰，至于极览。」御注：「玄览，心照也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ] }, { "id": "n005", "sentenceId": "s004", "start": 0, "end": 4, "char": "愛民治國", "charSimp": "爱民治国", "startSimp": 0, "endSimp": 4, "pinyin": "ài mín zhì guó", "gloss": "愛護百姓，治理國家。", "glossSimp": "爱护百姓，治理国家。", "general": "河上公注：「治身者，愛氣則身全；治國者，愛民則國安。」御疏：「愛民者，使之不暴卒，役之不傷性；理國者，務農而重穀，事簡而不煩。」", "generalSimp": "河上公注：「治身者，爱气则身全；治国者，爱民则国安。」御疏：「爱民者，使之不暴卒，役之不伤性；理国者，务农而重谷，事简而不烦。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏" ], "refsSimp": [ "河上公注", "御疏" ] }, { "id": "n006", "sentenceId": "s005", "start": 0, "end": 4, "char": "天門開闔", "charSimp": "天门开阖", "startSimp": 0, "endSimp": 4, "pinyin": "tiān mén kāi hé", "gloss": "天門開閉，喻感官與心靈的動靜變化。", "glossSimp": "天门开闭，喻感官与心灵的动静变化。", "general": "河上公注：「天門，北極紫微宮。開闔，終始五際也。治身之天門謂鼻孔，開謂喘息也，闔謂呼吸也。」王弼注：「天門，謂天下之所由從也。開闔，治亂之際也。」御疏：「天門者，帝王曆數所從出也。」", "generalSimp": "河上公注：「天门，北极紫微宫。开阖，终始五际也。治身之天门谓鼻孔，开谓喘息也，阖谓呼吸也。」王弼注：「天门，谓天下之所由从也。开阖，治乱之际也。」御疏：「天门者，帝王历数所从出也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御疏" ], "refsSimp": [ "河上公注", "王弼注", "御疏" ] }, { "id": "n007", "sentenceId": "s006", "start": 0, "end": 4, "char": "明白四達", "charSimp": "明白四达", "startSimp": 0, "endSimp": 4, "pinyin": "míng bái sì dá", "gloss": "光明通達四方，喻智慧無所不照。", "glossSimp": "光明通达四方，喻智慧无所不照。", "general": "河上公注：「言道明如日月，四通滿於天下八極之外。」御疏：「其德明白，如日之照，四達天下，功被於物，不以為功。」蘇轍注：「明白四達，心也，是心無所不知，然而未嘗有能知之心也。」", "generalSimp": "河上公注：「言道明如日月，四通满于天下八极之外。」御疏：「其德明白，如日之照，四达天下，功被于物，不以为功。」苏辙注：「明白四达，心也，是心无所不知，然而未尝有能知之心也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏", "蘇轍注" ], "refsSimp": [ "河上公注", "御疏", "苏辙注" ] }, { "id": "n008", "sentenceId": "s007", "start": 22, "end": 24, "char": "玄德", "charSimp": "玄德", "startSimp": 22, "endSimp": 24, "pinyin": "xuán dé", "gloss": "深遠玄妙之德；有德而不自知其主。", "glossSimp": "深远玄妙之德；有德而不自知其主。", "general": "王弼注：「凡言玄德，皆有德而不知其主，出乎幽冥。」河上公注：「言道德玄冥，不可得見，欲使人知道也。」御注：「人君能如此者，是謂深玄之德矣。」", "generalSimp": "王弼注：「凡言玄德，皆有德而不知其主，出乎幽冥。」河上公注：「言道德玄冥，不可得见，欲使人知道也。」御注：「人君能如此者，是谓深玄之德矣。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "御注" ], "refsSimp": [ "王弼注", "河上公注", "御注" ] } ], "glossary": { "營魄": "魂魄；營為魂，魄為形。", "抱一": "抱守專一，使形神不分離。", "玄覽": "心居玄冥而覽知萬物，喻深明之心照。", "天門": "河上公謂鼻孔，王弼謂治亂之際，御疏謂帝王曆數所從出。", "玄德": "深遠玄妙之德，有德而不自知其主。" }, "collations": [ { "sentenceId": "s002", "headword": "能嬰兒乎", "text": "王弼本作「能嬰兒乎」，河上公、唐玄宗御注御疏、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之諸本並作「能如嬰兒乎」。正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、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》、王夫之《老子衍》", "textSimp": "王弼本作「能婴儿乎」，河上公、唐玄宗御注御疏、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之诸本并作「能如婴儿乎」。正文从王弼本。", "headwordSimp": "能婴儿乎", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、陆希声《道德经传》、吕惠卿《道德真经传》、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》、王夫之《老子衍》", "id": "k001" }, { "sentenceId": "s002", "headword": "專氣致柔", "text": "魏源《老子本義》作「專氣至柔」，其校記云「諸本作致」；陸希聲本作「專炁制柔」。王弼、河上公、唐玄宗、蘇轍、吳澄諸本並作「致柔」。正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、陸希聲《道德經傳》、蘇轍《老子解》、吳澄《道德真經注》、魏源《老子本義》", "textSimp": "魏源《老子本义》作「专气至柔」，其校记云「诸本作致」；陆希声本作「专炁制柔」。王弼、河上公、唐玄宗、苏辙、吴澄诸本并作「致柔」。正文从王弼本。", "headwordSimp": "专气致柔", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、陆希声《道德经传》、苏辙《老子解》、吴澄《道德真经注》、魏源《老子本义》", "id": "k002" }, { "sentenceId": "s003", "headword": "滌除玄覽", "text": "王夫之《老子衍》作「滌除玄鑒」，並作「能如疵乎」；王弼、河上公、唐玄宗、蘇轍、吳澄諸本並作「玄覽」「無疵」。正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、蘇轍《老子解》、吳澄《道德真經注》、王夫之《老子衍》", "textSimp": "王夫之《老子衍》作「涤除玄鉴」，并作「能如疵乎」；王弼、河上公、唐玄宗、苏辙、吴澄诸本并作「玄览」「无疵」。正文从王弼本。", "headwordSimp": "涤除玄览", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、苏辙《老子解》、吴澄《道德真经注》、王夫之《老子衍》", "id": "k003" }, { "sentenceId": "s004", "headword": "能無知乎", "text": "王弼本作「能無知乎」，其注以「無以智」釋之；河上公、唐玄宗御注御疏、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之諸本並作「能無為乎」。正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、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》、王夫之《老子衍》", "textSimp": "王弼本作「能无知乎」，其注以「无以智」释之；河上公、唐玄宗御注御疏、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之诸本并作「能无为乎」。正文从王弼本。", "headwordSimp": "能无知乎", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、陆希声《道德经传》、吕惠卿《道德真经传》、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》、王夫之《老子衍》", "id": "k004" }, { "sentenceId": "s005", "headword": "能為雌乎", "text": "河上公、憨山二本作「能無雌乎」，王弼、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、魏源、王夫之諸本並作「能為雌乎」。正文從王弼本。", "source": "河上公《老子道德經章句》、王弼《老子道德經注》、唐玄宗《道德真經注疏》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、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》、王夫之《老子衍》", "textSimp": "河上公、憨山二本作「能无雌乎」，王弼、唐玄宗、陆希声、吕惠卿、苏辙、吴澄、魏源、王夫之诸本并作「能为雌乎」。正文从王弼本。", "headwordSimp": "能为雌乎", "sourceSimp": "河上公《老子道德经章句》、王弼《老子道德经注》、唐玄宗《道德真经注疏》、陆希声《道德经传》、吕惠卿《道德真经传》、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》、王夫之《老子衍》", "id": "k005" }, { "sentenceId": "s006", "headword": "能無為乎", "text": "王弼注數字底本此句誤作「能無知乎」，據王弼注「能無以為乎」校正為「能無為乎」。河上公、唐玄宗御注御疏、成玄英、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、王夫之諸本並作「能無知乎」，魏源本作「能無以知乎」。王弼本與河上公本「知」「為」二句前後互易。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、成玄英《老子道德經義疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、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》、王夫之《老子衍》", "textSimp": "王弼注数字底本此句误作「能无知乎」，据王弼注「能无以为乎」校正为「能无为乎」。河上公、唐玄宗御注御疏、成玄英、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、王夫之诸本并作「能无知乎」，魏源本作「能无以知乎」。王弼本与河上公本「知」「为」二句前后互易。", "headwordSimp": "能无为乎", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、成玄英《老子道德经义疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、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》、王夫之《老子衍》", "id": "k006" }, { "sentenceId": "s007", "headword": "生之畜之", "text": "焦竑《老子翼》謂一本無「生之畜之」四字；王弼、河上公、唐玄宗、蘇轍、吳澄、憨山、魏源諸本皆有。正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、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》、焦竑《老子翼》", "textSimp": "焦竑《老子翼》谓一本无「生之畜之」四字；王弼、河上公、唐玄宗、苏辙、吴澄、憨山、魏源诸本皆有。正文从王弼本。", "headwordSimp": "生之畜之", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、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》、焦竑《老子翼》", "id": "k007" }, { "sentenceId": "s001", "headword": "章次", "text": "河上公題「能為第十」，唐玄宗題「載營魄章第十」；吳澄、魏源因合「谷神不死」於上章，此章在其本題為第九章。本站從通行分章。", "source": "河上公《老子道德經章句》、唐玄宗《道德真經注疏》、吳澄《道德真經注》、魏源《老子本義》", "textSimp": "河上公题「能为第十」，唐玄宗题「载营魄章第十」；吴澄、魏源因合「谷神不死」于上章，此章在其本题为第九章。本站从通行分章。", "headwordSimp": "章次", "sourceSimp": "河上公《老子道德经章句》、唐玄宗《道德真经注疏》、吴澄《道德真经注》、魏源《老子本义》", "id": "k008" } ], "glossarySimp": { "营魄": "魂魄；营为魂，魄为形。", "抱一": "抱守专一，使形神不分离。", "玄览": "心居玄冥而览知万物，喻深明之心照。", "天门": "河上公谓鼻孔，王弼谓治乱之际，御疏谓帝王历数所从出。", "玄德": "深远玄妙之德，有德而不自知其主。" }, "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": "載營魄", "headwordSimp": "载营魄", "pinyin": "zài yíng pò", "gloss": "載，乘、處；營魄，魂魄。謂形神相守不離。", "glossSimp": "载，乘、处；营魄，魂魄。谓形神相守不离。", "general": "河上公注：「營魄，魂魄也。人載魂魄之上得以生，當愛養之。」王弼注：「載猶處也。營魄，人之常居處也。」成玄英疏：「營魂是陽神……魄是陰神。」", "generalSimp": "河上公注：「营魄，魂魄也。人载魂魄之上得以生，当爱养之。」王弼注：「载犹处也。营魄，人之常居处也。」成玄英疏：「营魂是阳神……魄是阴神。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏" ], "forms": [ { "form": "載營魄", "formSimp": "载营魄", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "抱一", "headwordSimp": "抱一", "pinyin": "bào yī", "gloss": "抱守專一，使形神不分。", "glossSimp": "抱守专一，使形神不分。", "general": "河上公注：「言人能抱一，使不離於身，則長存。一者，道德所生，太和之精氣也。」王弼注：「一，人之真也。」成玄英疏：「一，三一也。」", "generalSimp": "河上公注：「言人能抱一，使不离于身，则长存。一者，道德所生，太和之精气也。」王弼注：「一，人之真也。」成玄英疏：「一，三一也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏" ], "forms": [ { "form": "抱一", "formSimp": "抱一", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "專氣致柔", "headwordSimp": "专气致柔", "pinyin": "zhuān qì zhì róu", "gloss": "結聚精氣，使之柔順。", "glossSimp": "结聚精气，使之柔顺。", "general": "王弼注：「專，任也；致，極也。言任自然之氣，致至柔之和。」河上公注：「專守精氣使不亂，則形體能應之而柔順矣。」成玄英疏：「專，精專也；炁，道也；致，得也；柔，和也。」", "generalSimp": "王弼注：「专，任也；致，极也。言任自然之气，致至柔之和。」河上公注：「专守精气使不乱，则形体能应之而柔顺矣。」成玄英疏：「专，精专也；炁，道也；致，得也；柔，和也。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "成玄英疏" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏" ], "forms": [ { "form": "專氣致柔", "formSimp": "专气致柔", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s003", "headword": "滌除玄覽", "headwordSimp": "涤除玄览", "pinyin": "dí chú xuán lǎn", "gloss": "洗滌心鏡，深察萬物。", "glossSimp": "洗涤心镜，深察万物。", "general": "河上公注：「當洗其心，使潔清也。心居玄冥之處，覽知萬事，故謂之玄覽。」王弼注：「玄，物之極也。言能滌除邪飾，至於極覽。」御注：「玄覽，心照也。」", "generalSimp": "河上公注：「当洗其心，使洁清也。心居玄冥之处，览知万事，故谓之玄览。」王弼注：「玄，物之极也。言能涤除邪饰，至于极览。」御注：「玄览，心照也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ], "forms": [ { "form": "滌除玄覽", "formSimp": "涤除玄览", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s004", "headword": "愛民治國", "headwordSimp": "爱民治国", "pinyin": "ài mín zhì guó", "gloss": "愛護百姓，治理國家。", "glossSimp": "爱护百姓，治理国家。", "general": "河上公注：「治身者，愛氣則身全；治國者，愛民則國安。」御疏：「愛民者，使之不暴卒，役之不傷性；理國者，務農而重穀，事簡而不煩。」", "generalSimp": "河上公注：「治身者，爱气则身全；治国者，爱民则国安。」御疏：「爱民者，使之不暴卒，役之不伤性；理国者，务农而重谷，事简而不烦。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏" ], "refsSimp": [ "河上公注", "御疏" ], "forms": [ { "form": "愛民治國", "formSimp": "爱民治国", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s005", "headword": "天門開闔", "headwordSimp": "天门开阖", "pinyin": "tiān mén kāi hé", "gloss": "天門開閉，喻感官與心靈的動靜變化。", "glossSimp": "天门开闭，喻感官与心灵的动静变化。", "general": "河上公注：「天門，北極紫微宮。開闔，終始五際也。治身之天門謂鼻孔，開謂喘息也，闔謂呼吸也。」王弼注：「天門，謂天下之所由從也。開闔，治亂之際也。」御疏：「天門者，帝王曆數所從出也。」", "generalSimp": "河上公注：「天门，北极紫微宫。开阖，终始五际也。治身之天门谓鼻孔，开谓喘息也，阖谓呼吸也。」王弼注：「天门，谓天下之所由从也。开阖，治乱之际也。」御疏：「天门者，帝王历数所从出也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御疏" ], "refsSimp": [ "河上公注", "王弼注", "御疏" ], "forms": [ { "form": "天門開闔", "formSimp": "天门开阖", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s006", "headword": "明白四達", "headwordSimp": "明白四达", "pinyin": "míng bái sì dá", "gloss": "光明通達四方，喻智慧無所不照。", "glossSimp": "光明通达四方，喻智慧无所不照。", "general": "河上公注：「言道明如日月，四通滿於天下八極之外。」御疏：「其德明白，如日之照，四達天下，功被於物，不以為功。」蘇轍注：「明白四達，心也，是心無所不知，然而未嘗有能知之心也。」", "generalSimp": "河上公注：「言道明如日月，四通满于天下八极之外。」御疏：「其德明白，如日之照，四达天下，功被于物，不以为功。」苏辙注：「明白四达，心也，是心无所不知，然而未尝有能知之心也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏", "蘇轍注" ], "refsSimp": [ "河上公注", "御疏", "苏辙注" ], "forms": [ { "form": "明白四達", "formSimp": "明白四达", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s007", "headword": "玄德", "headwordSimp": "玄德", "pinyin": "xuán dé", "gloss": "深遠玄妙之德；有德而不自知其主。", "glossSimp": "深远玄妙之德；有德而不自知其主。", "general": "王弼注：「凡言玄德，皆有德而不知其主，出乎幽冥。」河上公注：「言道德玄冥，不可得見，欲使人知道也。」御注：「人君能如此者，是謂深玄之德矣。」", "generalSimp": "王弼注：「凡言玄德，皆有德而不知其主，出乎幽冥。」河上公注：「言道德玄冥，不可得见，欲使人知道也。」御注：「人君能如此者，是谓深玄之德矣。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "御注" ], "refsSimp": [ "王弼注", "河上公注", "御注" ], "forms": [ { "form": "玄德", "formSimp": "玄德", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 9, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "營魄", "headwordSimp": "营魄", "pinyin": "", "gloss": "魂魄；營為魂，魄為形。", "glossSimp": "魂魄；营为魂，魄为形。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "營魄", "formSimp": "营魄", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 10, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "抱一", "headwordSimp": "抱一", "pinyin": "", "gloss": "抱守專一，使形神不分離。", "glossSimp": "抱守专一，使形神不分离。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "抱一", "formSimp": "抱一", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 11, "id": "g003", "noteId": "", "sentenceId": "s003", "headword": "玄覽", "headwordSimp": "玄览", "pinyin": "", "gloss": "心居玄冥而覽知萬物，喻深明之心照。", "glossSimp": "心居玄冥而览知万物，喻深明之心照。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "玄覽", "formSimp": "玄览", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 12, "id": "g004", "noteId": "", "sentenceId": "s005", "headword": "天門", "headwordSimp": "天门", "pinyin": "", "gloss": "河上公謂鼻孔，王弼謂治亂之際，御疏謂帝王曆數所從出。", "glossSimp": "河上公谓鼻孔，王弼谓治乱之际，御疏谓帝王历数所从出。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天門", "formSimp": "天门", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 13, "id": "g005", "noteId": "", "sentenceId": "s007", "headword": "玄德", "headwordSimp": "玄德", "pinyin": "", "gloss": "深遠玄妙之德，有德而不自知其主。", "glossSimp": "深远玄妙之德，有德而不自知其主。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "玄德", "formSimp": "玄德", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 } ] }, "relations": { "version": "1.0.0", "note": "第十章五組觀念的十三家對照。前四組各十二家，嚴遵於前六句無專文；末組十三家皆備，成玄英、李榮有「明白四達」注，嚴遵有末句殘文。王弼、河上公、唐玄宗三家五組皆備。", "concepts": [ { "id": "zaiyingpo-baoyi", "name": "載營魄抱一", "nameTrad": "載營魄抱一", "question": "「載營魄抱一，能無離乎」何以居全章之首？", "questionTrad": "「載營魄抱一，能無離乎」何以居全章之首？", "intro": "首問以「載營魄抱一」為修身之始。河上公以營魄即魂魄，人載魂魄而生，當愛養；抱一不離身則長存。王弼以載為處，營魄為人之常居，一為人之真；處常抱一，則萬物自賓。成玄英分魂陽魄陰，謂修道先拘魂制魄，次守三一之神。唐玄宗御注以營護虛魄、復陽全生、抱守淳一為說，御疏謂此教養神。李榮以人為神之車，身清則魂魄安。陸希聲以營其始、抱其子，神形不相離。呂惠卿以魄與精一、魂與神往來，載營魄抱一則湛然無為。蘇轍以聖人神常載魄、眾人魄常載神，教之以抱神載魄。吳澄以神加陰魄、魄抱陽神，交媾不離。憨山以魂魄兩載、合而不離，動靜不異。魏源以營魄即魂魄、載即是抱，常不離為難。王夫之則反詰「載則與所載者二而離矣」。諸家或訓營為魂、或訓營為護，或主形神相守，或主魂魄交媾，皆以「一」為形神不二之樞。", "introTrad": "首問以「載營魄抱一」為修身之始。河上公以營魄即魂魄，人載魂魄而生，當愛養；抱一不離身則長存。王弼以載為處，營魄為人之常居，一為人之真；處常抱一，則萬物自賓。成玄英分魂陽魄陰，謂修道先拘魂制魄，次守三一之神。唐玄宗御注以營護虛魄、復陽全生、抱守淳一為說，御疏謂此教養神。李榮以人為神之車，身清則魂魄安。陸希聲以營其始、抱其子，神形不相離。呂惠卿以魄與精一、魂與神往來，載營魄抱一則湛然無為。蘇轍以聖人神常載魄、眾人魄常載神，教之以抱神載魄。吳澄以神加陰魄、魄抱陽神，交媾不離。憨山以魂魄兩載、合而不離，動靜不異。魏源以營魄即魂魄、載即是抱，常不離為難。王夫之則反詰「載則與所載者二而離矣」。諸家或訓營為魂、或訓營為護，或主形神相守，或主魂魄交媾，皆以「一」為形神不二之樞。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "營魄即魂魄，人載魂魄而生，當愛養；抱一不離身則長存。", "thesisTrad": "營魄即魂魄，人載魂魄而生，當愛養；抱一不離身則長存。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "营魄即魂魄，人载魂魄而生，当爱养；抱一不离身则长存。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "載猶處，營魄為人之常居，一為人之真；處常抱一，則萬物自賓。", "thesisTrad": "載猶處，營魄為人之常居，一為人之真；處常抱一，則萬物自賓。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "载犹处，营魄为人之常居，一为人之真；处常抱一，则万物自宾。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "魂陽魄陰，修道先拘魂制魄，次守三一之神，令不離散。", "thesisTrad": "魂陽魄陰，修道先拘魂制魄，次守三一之神，令不離散。", "noteIds": [ "c015" ], "workTypeSimp": "疏", "thesisSimp": "魂阳魄阴，修道先拘魂制魄，次守三一之神，令不离散。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "營護虛魄使復陽，抱守淳一不染雜；此教養神。", "thesisTrad": "營護虛魄使復陽，抱守淳一不染雜；此教養神。", "noteIds": [ "c021", "c028" ], "workTypeSimp": "御注", "thesisSimp": "营护虚魄使复阳，抱守淳一不染杂；此教养神。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "人為神之車，身清則魂魄安；染慮守神、灰心無二，故無離。", "thesisTrad": "人為神之車，身清則魂魄安；染慮守神、灰心無二，故無離。", "noteIds": [ "c036" ], "workTypeSimp": "注", "thesisSimp": "人为神之车，身清则魂魄安；染虑守神、灰心无二，故无离。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "營其始、抱其子，則神與形不相離。", "thesisTrad": "營其始、抱其子，則神與形不相離。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "营其始、抱其子，则神与形不相离。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "魄與精一、魂與神往來；載營魄抱一，湛然無為，則能無離。", "thesisTrad": "魄與精一、魂與神往來；載營魄抱一，湛然無為，則能無離。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "魄与精一、魂与神往来；载营魄抱一，湛然无为，则能无离。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人性定神凝，神常載魄；眾人以物役性，魄常載神。", "thesisTrad": "聖人性定神凝，神常載魄；眾人以物役性，魄常載神。", "noteIds": [ "c044" ], "workTypeSimp": "解", "thesisSimp": "圣人性定神凝，神常载魄；众人以物役性，魄常载神。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "神加陰魄，魄抱陽神，交媾不離，如日月終古常存。", "thesisTrad": "神加陰魄，魄抱陽神，交媾不離，如日月終古常存。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "神加阴魄，魄抱阳神，交媾不离，如日月终古常存。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "魂魄兩載，使合而不離；動靜不異，寤寐一如。", "thesisTrad": "魂魄兩載，使合而不離；動靜不異，寤寐一如。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "魂魄两载，使合而不离；动静不异，寤寐一如。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "營魄即魂魄，載即是抱；魂載魄而動守靜，常不離為難。", "thesisTrad": "營魄即魂魄，載即是抱；魂載魄而動守靜，常不離為難。", "noteIds": [ "c055" ], "workTypeSimp": "本义", "thesisSimp": "营魄即魂魄，载即是抱；魂载魄而动守静，常不离为难。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "載則與所載者二而離矣；唯不常之道兩俱無猜，為妙德之至。", "thesisTrad": "載則與所載者二而離矣；唯不常之道兩俱無猜，為妙德之至。", "noteIds": [ "c056" ], "workTypeSimp": "衍", "thesisSimp": "载则与所载者二而离矣；唯不常之道两俱无猜，为妙德之至。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以營魄即魂魄，抱一不離身則長存。", "textTrad": "河上公以營魄即魂魄，抱一不離身則長存。", "relationSimp": "立论", "textSimp": "河上公以营魄即魂魄，抱一不离身则长存。" }, { "noteId": "c008", "relation": "注", "relationTrad": "注", "text": "王弼以載為處、一為人之真，處常抱一則萬物自賓。", "textTrad": "王弼以載為處、一為人之真，處常抱一則萬物自賓。", "relationSimp": "注", "textSimp": "王弼以载为处、一为人之真，处常抱一则万物自宾。" }, { "noteId": "c015", "relation": "疏", "relationTrad": "疏", "text": "成玄英以先拘魂制魄、次守三一之神為修道之始。", "textTrad": "成玄英以先拘魂制魄、次守三一之神為修道之始。", "relationSimp": "疏", "textSimp": "成玄英以先拘魂制魄、次守三一之神为修道之始。" }, { "noteId": "c021", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以營護虛魄、復陽全生、抱守淳一為說。", "textTrad": "唐玄宗御注以營護虛魄、復陽全生、抱守淳一為說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以营护虚魄、复阳全生、抱守淳一为说。" }, { "noteId": "c028", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以營護陽氣、不令染雜為教養神。", "textTrad": "御疏以營護陽氣、不令染雜為教養神。", "relationSimp": "御疏", "textSimp": "御疏以营护阳气、不令染杂为教养神。" }, { "noteId": "c036", "relation": "注", "relationTrad": "注", "text": "李榮以人為神之車，身清則魂魄安，灰心無二故無離。", "textTrad": "李榮以人為神之車，身清則魂魄安，灰心無二故無離。", "relationSimp": "注", "textSimp": "李荣以人为神之车，身清则魂魄安，灰心无二故无离。" }, { "noteId": "c042", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以營其始、抱其子，神與形不相離。", "textTrad": "陸希聲以營其始、抱其子，神與形不相離。", "relationSimp": "传", "textSimp": "陆希声以营其始、抱其子，神与形不相离。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以魄隙不營、一離不抱為戒，載抱湛然則無離。", "textTrad": "呂惠卿以魄隙不營、一離不抱為戒，載抱湛然則無離。", "relationSimp": "传", "textSimp": "吕惠卿以魄隙不营、一离不抱为戒，载抱湛然则无离。" }, { "noteId": "c044", "relation": "解", "relationTrad": "解", "text": "蘇轍以神常載魄為聖人，魄常載神為眾人。", "textTrad": "蘇轍以神常載魄為聖人，魄常載神為眾人。", "relationSimp": "解", "textSimp": "苏辙以神常载魄为圣人，魄常载神为众人。" }, { "noteId": "c051", "relation": "注", "relationTrad": "注", "text": "吳澄以神加陰魄、魄抱陽神，交媾不離為存形。", "textTrad": "吳澄以神加陰魄、魄抱陽神，交媾不離為存形。", "relationSimp": "注", "textSimp": "吴澄以神加阴魄、魄抱阳神，交媾不离为存形。" }, { "noteId": "c054", "relation": "解", "relationTrad": "解", "text": "憨山以魂魄兩載、動靜不異為抱一。", "textTrad": "憨山以魂魄兩載、動靜不異為抱一。", "relationSimp": "解", "textSimp": "憨山以魂魄两载、动静不异为抱一。" }, { "noteId": "c055", "relation": "本義", "relationTrad": "本義", "text": "魏源以魂載魄、動守靜，常不離為難。", "textTrad": "魏源以魂載魄、動守靜，常不離為難。", "relationSimp": "本义", "textSimp": "魏源以魂载魄、动守静，常不离为难。" }, { "noteId": "c056", "relation": "衍", "relationTrad": "衍", "text": "王夫之反詰載則二而離，唯兩俱無猜為妙德之至。", "textTrad": "王夫之反詰載則二而離，唯兩俱無猜為妙德之至。", "relationSimp": "衍", "textSimp": "王夫之反诘载则二而离，唯两俱无猜为妙德之至。" } ], "nameSimp": "载营魄抱一", "questionSimp": "「载营魄抱一，能无离乎」何以居全章之首？", "introSimp": "首问以「载营魄抱一」为修身之始。河上公以营魄即魂魄，人载魂魄而生，当爱养；抱一不离身则长存。王弼以载为处，营魄为人之常居，一为人之真；处常抱一，则万物自宾。成玄英分魂阳魄阴，谓修道先拘魂制魄，次守三一之神。唐玄宗御注以营护虚魄、复阳全生、抱守淳一为说，御疏谓此教养神。李荣以人为神之车，身清则魂魄安。陆希声以营其始、抱其子，神形不相离。吕惠卿以魄与精一、魂与神往来，载营魄抱一则湛然无为。苏辙以圣人神常载魄、众人魄常载神，教之以抱神载魄。吴澄以神加阴魄、魄抱阳神，交媾不离。憨山以魂魄两载、合而不离，动静不异。魏源以营魄即魂魄、载即是抱，常不离为难。王夫之则反诘「载则与所载者二而离矣」。诸家或训营为魂、或训营为护，或主形神相守，或主魂魄交媾，皆以「一」为形神不二之枢。" }, { "id": "zhuanqi-zhirou", "name": "專氣致柔", "nameTrad": "專氣致柔", "question": "「專氣致柔，能嬰兒乎」諸家如何解「專」與「致」？", "questionTrad": "「專氣致柔，能嬰兒乎」諸家如何解「專」與「致」？", "intro": "次問「專氣致柔」。河上公以專守精氣不亂，形體柔順。王弼以專為任、致為極，任自然之氣，致至柔之和。成玄英以專精道炁、致得柔和之理。唐玄宗御注以專一沖和、如嬰兒無所分別，御疏謂此教養氣。李榮以純和不散為專氣，得長生之道為致柔。陸希聲以專沖和之用、致柔靜之志。呂惠卿以專炁不分、致柔無忤。蘇轍以神治則氣不妄作，純性亡氣為致柔。吳澄以專氣於內、薰蒸肌骨，如母腹之嬰兒。憨山以制氣制心、心靜氣調柔。魏源以專一純固、純氣之守，如嬰兒和氣內充。王夫之則謂「專之、致之，則不嬰兒矣」。諸家皆以「柔」為氣之和，而「專」有專任、專一、專精、專制之別。", "introTrad": "次問「專氣致柔」。河上公以專守精氣不亂，形體柔順。王弼以專為任、致為極，任自然之氣，致至柔之和。成玄英以專精道炁、致得柔和之理。唐玄宗御注以專一沖和、如嬰兒無所分別，御疏謂此教養氣。李榮以純和不散為專氣，得長生之道為致柔。陸希聲以專沖和之用、致柔靜之志。呂惠卿以專炁不分、致柔無忤。蘇轍以神治則氣不妄作，純性亡氣為致柔。吳澄以專氣於內、薰蒸肌骨，如母腹之嬰兒。憨山以制氣制心、心靜氣調柔。魏源以專一純固、純氣之守，如嬰兒和氣內充。王夫之則謂「專之、致之，則不嬰兒矣」。諸家皆以「柔」為氣之和，而「專」有專任、專一、專精、專制之別。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "專守精氣不亂，形體柔順；內無思慮，外無政事，精神不去。", "thesisTrad": "專守精氣不亂，形體柔順；內無思慮，外無政事，精神不去。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "专守精气不乱，形体柔顺；内无思虑，外无政事，精神不去。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "專，任也；致，極也。任自然之氣，致至柔之和，若嬰兒無所欲，則物全性得。", "thesisTrad": "專，任也；致，極也。任自然之氣，致至柔之和，若嬰兒無所欲，則物全性得。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "专，任也；致，极也。任自然之气，致至柔之和，若婴儿无所欲，则物全性得。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "專精道炁，致得柔和之理，如嬰兒之無欲。", "thesisTrad": "專精道炁，致得柔和之理，如嬰兒之無欲。", "noteIds": [ "c016" ], "workTypeSimp": "疏", "thesisSimp": "专精道炁，致得柔和之理，如婴儿之无欲。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "專一沖和，使致柔弱，如嬰兒無所分別；此教養氣。", "thesisTrad": "專一沖和，使致柔弱，如嬰兒無所分別；此教養氣。", "noteIds": [ "c022", "c029" ], "workTypeSimp": "御注", "thesisSimp": "专一冲和，使致柔弱，如婴儿无所分别；此教养气。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "一心則純和不散，專氣也；得長生之道，致柔也；如嬰兒未識是非。", "thesisTrad": "一心則純和不散，專氣也；得長生之道，致柔也；如嬰兒未識是非。", "noteIds": [ "c037" ], "workTypeSimp": "注", "thesisSimp": "一心则纯和不散，专气也；得长生之道，致柔也；如婴儿未识是非。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "專其沖和之用，致其柔靜之志，則性與炁如嬰兒。", "thesisTrad": "專其沖和之用，致其柔靜之志，則性與炁如嬰兒。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "专其冲和之用，致其柔静之志，则性与炁如婴儿。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "專炁而不分，致柔而無忤，則能如嬰兒。", "thesisTrad": "專炁而不分，致柔而無忤，則能如嬰兒。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "专炁而不分，致柔而无忤，则能如婴儿。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "神治則氣不妄作，喜怒各以其類，是謂專氣；純性亡氣，是謂致柔。", "thesisTrad": "神治則氣不妄作，喜怒各以其類，是謂專氣；純性亡氣，是謂致柔。", "noteIds": [ "c045" ], "workTypeSimp": "解", "thesisSimp": "神治则气不妄作，喜怒各以其类，是谓专气；纯性亡气，是谓致柔。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "專氣於內，薰蒸肌骨，極其軟脆，如母腹之嬰兒。", "thesisTrad": "專氣於內，薰蒸肌骨，極其軟脆，如母腹之嬰兒。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "专气于内，薰蒸肌骨，极其软脆，如母腹之婴儿。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "制氣不使妄動薰心，制心不使妄動鼓氣，心靜氣自調柔，如嬰兒號而不嗄。", "thesisTrad": "制氣不使妄動薰心，制心不使妄動鼓氣，心靜氣自調柔，如嬰兒號而不嗄。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "制气不使妄动薰心，制心不使妄动鼓气，心静气自调柔，如婴儿号而不嗄。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "專即其靜也專之專，專一純固，純氣之守；如嬰兒和氣內充，一而不雜，為至柔。", "thesisTrad": "專即其靜也專之專，專一純固，純氣之守；如嬰兒和氣內充，一而不雜，為至柔。", "noteIds": [ "c055" ], "workTypeSimp": "本义", "thesisSimp": "专即其静也专之专，专一纯固，纯气之守；如婴儿和气内充，一而不杂，为至柔。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "專之、致之，則不嬰兒矣。", "thesisTrad": "專之、致之，則不嬰兒矣。", "noteIds": [ "c056" ], "workTypeSimp": "衍", "thesisSimp": "专之、致之，则不婴儿矣。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以專守精氣不亂，形體柔順。", "textTrad": "河上公以專守精氣不亂，形體柔順。", "relationSimp": "立论", "textSimp": "河上公以专守精气不乱，形体柔顺。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "王弼以專為任、致為極，任自然之氣，致至柔之和。", "textTrad": "王弼以專為任、致為極，任自然之氣，致至柔之和。", "relationSimp": "注", "textSimp": "王弼以专为任、致为极，任自然之气，致至柔之和。" }, { "noteId": "c016", "relation": "疏", "relationTrad": "疏", "text": "成玄英以專精道炁、致得柔和之理為說。", "textTrad": "成玄英以專精道炁、致得柔和之理為說。", "relationSimp": "疏", "textSimp": "成玄英以专精道炁、致得柔和之理为说。" }, { "noteId": "c022", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以專一沖和、如嬰兒無所分別為說。", "textTrad": "唐玄宗御注以專一沖和、如嬰兒無所分別為說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以专一冲和、如婴儿无所分别为说。" }, { "noteId": "c029", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以沖氣為本，專一沖和、使致柔弱為教養氣。", "textTrad": "御疏以沖氣為本，專一沖和、使致柔弱為教養氣。", "relationSimp": "御疏", "textSimp": "御疏以冲气为本，专一冲和、使致柔弱为教养气。" }, { "noteId": "c037", "relation": "注", "relationTrad": "注", "text": "李榮以純和不散為專氣，得長生之道為致柔。", "textTrad": "李榮以純和不散為專氣，得長生之道為致柔。", "relationSimp": "注", "textSimp": "李荣以纯和不散为专气，得长生之道为致柔。" }, { "noteId": "c042", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以專沖和之用、致柔靜之志為說。", "textTrad": "陸希聲以專沖和之用、致柔靜之志為說。", "relationSimp": "传", "textSimp": "陆希声以专冲和之用、致柔静之志为说。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以專炁不分、致柔無忤為說。", "textTrad": "呂惠卿以專炁不分、致柔無忤為說。", "relationSimp": "传", "textSimp": "吕惠卿以专炁不分、致柔无忤为说。" }, { "noteId": "c045", "relation": "解", "relationTrad": "解", "text": "蘇轍以神治氣不妄作、純性亡氣為專氣致柔。", "textTrad": "蘇轍以神治氣不妄作、純性亡氣為專氣致柔。", "relationSimp": "解", "textSimp": "苏辙以神治气不妄作、纯性亡气为专气致柔。" }, { "noteId": "c051", "relation": "注", "relationTrad": "注", "text": "吳澄以專氣於內、如母腹之嬰兒為存氣。", "textTrad": "吳澄以專氣於內、如母腹之嬰兒為存氣。", "relationSimp": "注", "textSimp": "吴澄以专气于内、如母腹之婴儿为存气。" }, { "noteId": "c054", "relation": "解", "relationTrad": "解", "text": "憨山以制氣制心、心靜氣調柔為說。", "textTrad": "憨山以制氣制心、心靜氣調柔為說。", "relationSimp": "解", "textSimp": "憨山以制气制心、心静气调柔为说。" }, { "noteId": "c055", "relation": "本義", "relationTrad": "本義", "text": "魏源以專一純固、純氣之守為說。", "textTrad": "魏源以專一純固、純氣之守為說。", "relationSimp": "本义", "textSimp": "魏源以专一纯固、纯气之守为说。" }, { "noteId": "c056", "relation": "衍", "relationTrad": "衍", "text": "王夫之反詰專之致之則不嬰兒。", "textTrad": "王夫之反詰專之致之則不嬰兒。", "relationSimp": "衍", "textSimp": "王夫之反诘专之致之则不婴儿。" } ], "nameSimp": "专气致柔", "questionSimp": "「专气致柔，能婴儿乎」诸家如何解「专」与「致」？", "introSimp": "次问「专气致柔」。河上公以专守精气不乱，形体柔顺。王弼以专为任、致为极，任自然之气，致至柔之和。成玄英以专精道炁、致得柔和之理。唐玄宗御注以专一冲和、如婴儿无所分别，御疏谓此教养气。李荣以纯和不散为专气，得长生之道为致柔。陆希声以专冲和之用、致柔静之志。吕惠卿以专炁不分、致柔无忤。苏辙以神治则气不妄作，纯性亡气为致柔。吴澄以专气于内、薰蒸肌骨，如母腹之婴儿。憨山以制气制心、心静气调柔。魏源以专一纯固、纯气之守，如婴儿和气内充。王夫之则谓「专之、致之，则不婴儿矣」。诸家皆以「柔」为气之和，而「专」有专任、专一、专精、专制之别。" }, { "id": "dichu-xuanlan", "name": "滌除玄覽", "nameTrad": "滌除玄覽", "question": "「滌除玄覽，能無疵乎」的「玄覽」與「疵」指什麼？", "questionTrad": "「滌除玄覽，能無疵乎」的「玄覽」與「疵」指什麼？", "intro": "三問「滌除玄覽」。河上公以洗心潔清、心居玄冥而覽知萬物為玄覽，不淫邪則無疵。王弼以滌除邪飾、至極覽，不以物介其明、疵其神，則與玄同。成玄英以滌蕩六府、除遣五情，神炁虛玄而覽察妙理。唐玄宗御注以玄覽即心照，洗滌除理使心照清淨，御疏謂此教滌心。李榮以浴玄流、蕩靈風，內外圓淨如鏡。陸希聲以洗心遺照、何思何慮。呂惠卿以滌除悔吝、玄覽觀妙。蘇轍以外不為魄所載、內不為氣所使，滌除塵垢盡而等觀淨穢。吳澄以閉目藏視、黑暗為玄，玄中所覽亦併滌除。憨山以玄覽為純熟後玄妙之境，執之則為道病，須洗滌淨盡。魏源以未學之疵粗、既學之疵微，必滌除瑕垢、返觀內照。王夫之則謂「有所滌，有所除，早有疵矣」。諸家皆以「玄覽」為心照，而於「疵」有淫邪、邪飾、五情、悔吝、法執之別。", "introTrad": "三問「滌除玄覽」。河上公以洗心潔清、心居玄冥而覽知萬物為玄覽，不淫邪則無疵。王弼以滌除邪飾、至極覽，不以物介其明、疵其神，則與玄同。成玄英以滌蕩六府、除遣五情，神炁虛玄而覽察妙理。唐玄宗御注以玄覽即心照，洗滌除理使心照清淨，御疏謂此教滌心。李榮以浴玄流、蕩靈風，內外圓淨如鏡。陸希聲以洗心遺照、何思何慮。呂惠卿以滌除悔吝、玄覽觀妙。蘇轍以外不為魄所載、內不為氣所使，滌除塵垢盡而等觀淨穢。吳澄以閉目藏視、黑暗為玄，玄中所覽亦併滌除。憨山以玄覽為純熟後玄妙之境，執之則為道病，須洗滌淨盡。魏源以未學之疵粗、既學之疵微，必滌除瑕垢、返觀內照。王夫之則謂「有所滌，有所除，早有疵矣」。諸家皆以「玄覽」為心照，而於「疵」有淫邪、邪飾、五情、悔吝、法執之別。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "洗心使潔清；心居玄冥、覽知萬物為玄覽；不淫邪則無疵。", "thesisTrad": "洗心使潔清；心居玄冥、覽知萬物為玄覽；不淫邪則無疵。", "noteIds": [ "c003" ], "workTypeSimp": "注", "thesisSimp": "洗心使洁清；心居玄冥、览知万物为玄览；不淫邪则无疵。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "滌除邪飾，至極覽，不以物介其明、疵其神，則與玄同。", "thesisTrad": "滌除邪飾，至極覽，不以物介其明、疵其神，則與玄同。", "noteIds": [ "c010" ], "workTypeSimp": "注", "thesisSimp": "涤除邪饰，至极览，不以物介其明、疵其神，则与玄同。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "滌蕩六府，除遣五情，神炁虛玄，覽察妙理而無疵。", "thesisTrad": "滌蕩六府，除遣五情，神炁虛玄，覽察妙理而無疵。", "noteIds": [ "c017" ], "workTypeSimp": "疏", "thesisSimp": "涤荡六府，除遣五情，神炁虚玄，览察妙理而无疵。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "玄覽即心照；洗滌除理，使心照清淨、愛欲不起；此教滌心。", "thesisTrad": "玄覽即心照；洗滌除理，使心照清淨、愛欲不起；此教滌心。", "noteIds": [ "c023", "c030" ], "workTypeSimp": "御注", "thesisSimp": "玄览即心照；洗涤除理，使心照清净、爱欲不起；此教涤心。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "浴玄流以洗心，蕩靈風以遣累，內外圓淨如鏡。", "thesisTrad": "浴玄流以洗心，蕩靈風以遣累，內外圓淨如鏡。", "noteIds": [ "c038" ], "workTypeSimp": "注", "thesisSimp": "浴玄流以洗心，荡灵风以遣累，内外圆净如镜。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "洗心遺照，何思何慮，則道與德無疵病。", "thesisTrad": "洗心遺照，何思何慮，則道與德無疵病。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "洗心遗照，何思何虑，则道与德无疵病。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "滌除悔吝，玄覽觀妙，凡動之微我必知之，而能無疵。", "thesisTrad": "滌除悔吝，玄覽觀妙，凡動之微我必知之，而能無疵。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "涤除悔吝，玄览观妙，凡动之微我必知之，而能无疵。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "外不為魄所載，內不為氣所使，滌除塵垢盡，等觀淨穢而無瑕疵。", "thesisTrad": "外不為魄所載，內不為氣所使，滌除塵垢盡，等觀淨穢而無瑕疵。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "外不为魄所载，内不为气所使，涤除尘垢尽，等观净秽而无瑕疵。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "閉目藏視，黑暗為玄；玄中所覽亦併滌除，妄見盡滅然後無疵。", "thesisTrad": "閉目藏視，黑暗為玄；玄中所覽亦併滌除，妄見盡滅然後無疵。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "闭目藏视，黑暗为玄；玄中所览亦并涤除，妄见尽灭然后无疵。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "玄覽是純熟後玄妙之境；執之則為道病，須洗滌淨盡、忘心絕跡。", "thesisTrad": "玄覽是純熟後玄妙之境；執之則為道病，須洗滌淨盡、忘心絕跡。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "玄览是纯熟后玄妙之境；执之则为道病，须洗涤净尽、忘心绝迹。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "未學之疵粗而易改，既學之疵微而難除；必滌除瑕垢、返觀內照。", "thesisTrad": "未學之疵粗而易改，既學之疵微而難除；必滌除瑕垢、返觀內照。", "noteIds": [ "c055" ], "workTypeSimp": "本义", "thesisSimp": "未学之疵粗而易改，既学之疵微而难除；必涤除瑕垢、返观内照。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "有所滌，有所除，早有疵矣。", "thesisTrad": "有所滌，有所除，早有疵矣。", "noteIds": [ "c056" ], "workTypeSimp": "衍", "thesisSimp": "有所涤，有所除，早有疵矣。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公以洗心潔清、心居玄冥覽知萬物為玄覽。", "textTrad": "河上公以洗心潔清、心居玄冥覽知萬物為玄覽。", "relationSimp": "立论", "textSimp": "河上公以洗心洁清、心居玄冥览知万物为玄览。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "王弼以滌除邪飾、至極覽、不以物介其明為說。", "textTrad": "王弼以滌除邪飾、至極覽、不以物介其明為說。", "relationSimp": "注", "textSimp": "王弼以涤除邪饰、至极览、不以物介其明为说。" }, { "noteId": "c017", "relation": "疏", "relationTrad": "疏", "text": "成玄英以滌蕩六府、除遣五情、覽察妙理為說。", "textTrad": "成玄英以滌蕩六府、除遣五情、覽察妙理為說。", "relationSimp": "疏", "textSimp": "成玄英以涤荡六府、除遣五情、览察妙理为说。" }, { "noteId": "c023", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以玄覽為心照，滌除使清淨無瑕。", "textTrad": "唐玄宗御注以玄覽為心照，滌除使清淨無瑕。", "relationSimp": "御注", "textSimp": "唐玄宗御注以玄览为心照，涤除使清净无瑕。" }, { "noteId": "c030", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以洗滌除理、愛欲不起為教滌心。", "textTrad": "御疏以洗滌除理、愛欲不起為教滌心。", "relationSimp": "御疏", "textSimp": "御疏以洗涤除理、爱欲不起为教涤心。" }, { "noteId": "c038", "relation": "注", "relationTrad": "注", "text": "李榮以浴玄流、蕩靈風，內外圓淨如鏡。", "textTrad": "李榮以浴玄流、蕩靈風，內外圓淨如鏡。", "relationSimp": "注", "textSimp": "李荣以浴玄流、荡灵风，内外圆净如镜。" }, { "noteId": "c042", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以洗心遺照、何思何慮為說。", "textTrad": "陸希聲以洗心遺照、何思何慮為說。", "relationSimp": "传", "textSimp": "陆希声以洗心遗照、何思何虑为说。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以滌除悔吝、玄覽觀妙為說。", "textTrad": "呂惠卿以滌除悔吝、玄覽觀妙為說。", "relationSimp": "传", "textSimp": "吕惠卿以涤除悔吝、玄览观妙为说。" }, { "noteId": "c046", "relation": "解", "relationTrad": "解", "text": "蘇轍以滌除塵垢盡、等觀淨穢為說。", "textTrad": "蘇轍以滌除塵垢盡、等觀淨穢為說。", "relationSimp": "解", "textSimp": "苏辙以涤除尘垢尽、等观净秽为说。" }, { "noteId": "c051", "relation": "注", "relationTrad": "注", "text": "吳澄以黑暗為玄、玄中所覽亦併滌除為說。", "textTrad": "吳澄以黑暗為玄、玄中所覽亦併滌除為說。", "relationSimp": "注", "textSimp": "吴澄以黑暗为玄、玄中所览亦并涤除为说。" }, { "noteId": "c054", "relation": "解", "relationTrad": "解", "text": "憨山以玄覽為玄妙之境，執之則病，須洗滌淨盡。", "textTrad": "憨山以玄覽為玄妙之境，執之則病，須洗滌淨盡。", "relationSimp": "解", "textSimp": "憨山以玄览为玄妙之境，执之则病，须洗涤净尽。" }, { "noteId": "c055", "relation": "本義", "relationTrad": "本義", "text": "魏源以既學之疵微而難除，必滌除瑕垢、返觀內照。", "textTrad": "魏源以既學之疵微而難除，必滌除瑕垢、返觀內照。", "relationSimp": "本义", "textSimp": "魏源以既学之疵微而难除，必涤除瑕垢、返观内照。" }, { "noteId": "c056", "relation": "衍", "relationTrad": "衍", "text": "王夫之反詰有所滌除則早有疵。", "textTrad": "王夫之反詰有所滌除則早有疵。", "relationSimp": "衍", "textSimp": "王夫之反诘有所涤除则早有疵。" } ], "nameSimp": "涤除玄览", "questionSimp": "「涤除玄览，能无疵乎」的「玄览」与「疵」指什么？", "introSimp": "三问「涤除玄览」。河上公以洗心洁清、心居玄冥而览知万物为玄览，不淫邪则无疵。王弼以涤除邪饰、至极览，不以物介其明、疵其神，则与玄同。成玄英以涤荡六府、除遣五情，神炁虚玄而览察妙理。唐玄宗御注以玄览即心照，洗涤除理使心照清净，御疏谓此教涤心。李荣以浴玄流、荡灵风，内外圆净如镜。陆希声以洗心遗照、何思何虑。吕惠卿以涤除悔吝、玄览观妙。苏辙以外不为魄所载、内不为气所使，涤除尘垢尽而等观净秽。吴澄以闭目藏视、黑暗为玄，玄中所览亦并涤除。憨山以玄览为纯熟后玄妙之境，执之则为道病，须洗涤净尽。魏源以未学之疵粗、既学之疵微，必涤除瑕垢、返观内照。王夫之则谓「有所涤，有所除，早有疵矣」。诸家皆以「玄览」为心照，而于「疵」有淫邪、邪饰、五情、悔吝、法执之别。" }, { "id": "aimin-zhiguo-tianmen", "name": "愛民治國與天門開闔", "nameTrad": "愛民治國與天門開闔", "question": "「愛民治國」與「天門開闔」何以並列為治世之問？", "questionTrad": "「愛民治國」與「天門開闔」何以並列為治世之問？", "intro": "第四問合「愛民治國」與「天門開闔」為一組，由修身轉入治世。河上公以愛氣則身全、愛民則國安，天門治身為鼻孔、治國為應變和而不唱。王弼以治國不以智、天門為治亂之際，雌應而不昌。成玄英以治國愛民須示淳樸、教無為，天門開闔即劫運成壞，聖人混跡二儀而心恆虛靜。唐玄宗御注以愛養萬人、臨理國政而無為，天門為曆數所從出，守雌靜則永終天祿；御疏以愛民不傷性、理國事簡不煩為無為。李榮以有為躁動傷物、無為安靜愛人，天門四時開閉，聖人神凝太漠，不為寒熱所動。陸希聲以愛民如赤子、治國如小鮮，順天應變、一闔一闢而守雌。呂惠卿以愛民治國不以事累其心，天門開闔常在於我。蘇轍以愛民治國一以無心遇之，天門為治亂廢興所從出，循理知命、待唱後和。吳澄以君國子民用仁用智而清靜自然為住世養形，鼻息調帖純熟為住世養氣。憨山以愛民治國可無為而治，天門指天機，聖人用心如鏡、應而不藏。魏源引焦竑說，以愛民治國即無為、天門開闔即為雌，非拱默鬱閉。王夫之則謂「愛而治之，斯有為矣；闔伏開啟，將失雌之半矣」。諸家或以天門為鼻孔、或為治亂之際、或為曆數所從出、或為天機，而皆歸於無為守靜。", "introTrad": "第四問合「愛民治國」與「天門開闔」為一組，由修身轉入治世。河上公以愛氣則身全、愛民則國安，天門治身為鼻孔、治國為應變和而不唱。王弼以治國不以智、天門為治亂之際，雌應而不昌。成玄英以治國愛民須示淳樸、教無為，天門開闔即劫運成壞，聖人混跡二儀而心恆虛靜。唐玄宗御注以愛養萬人、臨理國政而無為，天門為曆數所從出，守雌靜則永終天祿；御疏以愛民不傷性、理國事簡不煩為無為。李榮以有為躁動傷物、無為安靜愛人，天門四時開閉，聖人神凝太漠，不為寒熱所動。陸希聲以愛民如赤子、治國如小鮮，順天應變、一闔一闢而守雌。呂惠卿以愛民治國不以事累其心，天門開闔常在於我。蘇轍以愛民治國一以無心遇之，天門為治亂廢興所從出，循理知命、待唱後和。吳澄以君國子民用仁用智而清靜自然為住世養形，鼻息調帖純熟為住世養氣。憨山以愛民治國可無為而治，天門指天機，聖人用心如鏡、應而不藏。魏源引焦竑說，以愛民治國即無為、天門開闔即為雌，非拱默鬱閉。王夫之則謂「愛而治之，斯有為矣；闔伏開啟，將失雌之半矣」。諸家或以天門為鼻孔、或為治亂之際、或為曆數所從出、或為天機，而皆歸於無為守靜。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "愛氣則身全，愛民則國安；天門治身為鼻孔，治國則應變和而不唱。", "thesisTrad": "愛氣則身全，愛民則國安；天門治身為鼻孔，治國則應變和而不唱。", "noteIds": [ "c004", "c005" ], "workTypeSimp": "注", "thesisSimp": "爱气则身全，爱民则国安；天门治身为鼻孔，治国则应变和而不唱。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "治國不以智，猶棄智；天門為治亂之際，雌應而不昌，則物自賓。", "thesisTrad": "治國不以智，猶棄智；天門為治亂之際，雌應而不昌，則物自賓。", "noteIds": [ "c011", "c012" ], "workTypeSimp": "注", "thesisSimp": "治国不以智，犹弃智；天门为治乱之际，雌应而不昌，则物自宾。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "治國愛民須示淳樸、教無為；天門開闔即劫運成壞，聖人混跡二儀而心恆虛靜。", "thesisTrad": "治國愛民須示淳樸、教無為；天門開闔即劫運成壞，聖人混跡二儀而心恆虛靜。", "noteIds": [ "c018", "c019" ], "workTypeSimp": "疏", "thesisSimp": "治国爱民须示淳朴、教无为；天门开阖即劫运成坏，圣人混迹二仪而心恒虚静。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "愛養萬人、臨理國政而無為；天門為曆數所從出，守雌靜則永終天祿。", "thesisTrad": "愛養萬人、臨理國政而無為；天門為曆數所從出，守雌靜則永終天祿。", "noteIds": [ "c024", "c025", "c031", "c032" ], "workTypeSimp": "御注", "thesisSimp": "爱养万人、临理国政而无为；天门为历数所从出，守雌静则永终天禄。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "有為躁動傷物，無為安靜愛人；天門四時開閉，聖人神凝太漠，不為寒熱所動。", "thesisTrad": "有為躁動傷物，無為安靜愛人；天門四時開閉，聖人神凝太漠，不為寒熱所動。", "noteIds": [ "c039", "c040" ], "workTypeSimp": "注", "thesisSimp": "有为躁动伤物，无为安静爱人；天门四时开闭，圣人神凝太漠，不为寒热所动。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "愛民如赤子、治國如小鮮，順天應變、一闔一闢而守雌。", "thesisTrad": "愛民如赤子、治國如小鮮，順天應變、一闔一闢而守雌。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "爱民如赤子、治国如小鲜，顺天应变、一阖一辟而守雌。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "愛民治國不以事累其心而無為；天門開闔常在於我而能為雌。", "thesisTrad": "愛民治國不以事累其心而無為；天門開闔常在於我而能為雌。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "爱民治国不以事累其心而无为；天门开阖常在于我而能为雌。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "愛民治國一以無心遇之；天門為治亂廢興所從出，循理知命、待唱後和為雌。", "thesisTrad": "愛民治國一以無心遇之；天門為治亂廢興所從出，循理知命、待唱後和為雌。", "noteIds": [ "c047", "c048" ], "workTypeSimp": "解", "thesisSimp": "爱民治国一以无心遇之；天门为治乱废兴所从出，循理知命、待唱后和为雌。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "君國子民用仁用智而清靜自然為住世養形；鼻息調帖純熟為住世養氣。", "thesisTrad": "君國子民用仁用智而清靜自然為住世養形；鼻息調帖純熟為住世養氣。", "noteIds": [ "c052" ], "workTypeSimp": "注", "thesisSimp": "君国子民用仁用智而清静自然为住世养形；鼻息调帖纯熟为住世养气。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "愛民治國可無為而治；天門指天機，聖人用心如鏡、應而不藏。", "thesisTrad": "愛民治國可無為而治；天門指天機，聖人用心如鏡、應而不藏。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "爱民治国可无为而治；天门指天机，圣人用心如镜、应而不藏。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "引焦竑說：愛民治國即無為，天門開闔即為雌，非拱默鬱閉。", "thesisTrad": "引焦竑說：愛民治國即無為，天門開闔即為雌，非拱默鬱閉。", "noteIds": [ "c055" ], "workTypeSimp": "本义", "thesisSimp": "引焦竑说：爱民治国即无为，天门开阖即为雌，非拱默郁闭。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "愛而治之則有為，闔伏開啟則失雌之半。", "thesisTrad": "愛而治之則有為，闔伏開啟則失雌之半。", "noteIds": [ "c056" ], "workTypeSimp": "衍", "thesisSimp": "爱而治之则有为，阖伏开启则失雌之半。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公以愛氣身全、愛民國安為說。", "textTrad": "河上公以愛氣身全、愛民國安為說。", "relationSimp": "立论", "textSimp": "河上公以爱气身全、爱民国安为说。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "河上公以天門治身為鼻孔，治國應變和而不唱。", "textTrad": "河上公以天門治身為鼻孔，治國應變和而不唱。", "relationSimp": "注", "textSimp": "河上公以天门治身为鼻孔，治国应变和而不唱。" }, { "noteId": "c011", "relation": "注", "relationTrad": "注", "text": "王弼以治國不以智、猶棄智為說。", "textTrad": "王弼以治國不以智、猶棄智為說。", "relationSimp": "注", "textSimp": "王弼以治国不以智、犹弃智为说。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼以天門為治亂之際，雌應而不昌。", "textTrad": "王弼以天門為治亂之際，雌應而不昌。", "relationSimp": "注", "textSimp": "王弼以天门为治乱之际，雌应而不昌。" }, { "noteId": "c018", "relation": "疏", "relationTrad": "疏", "text": "成玄英以治國愛民示淳樸、教無為為說。", "textTrad": "成玄英以治國愛民示淳樸、教無為為說。", "relationSimp": "疏", "textSimp": "成玄英以治国爱民示淳朴、教无为为说。" }, { "noteId": "c019", "relation": "疏", "relationTrad": "疏", "text": "成玄英以天門開闔為劫運成壞，聖人心恆虛靜。", "textTrad": "成玄英以天門開闔為劫運成壞，聖人心恆虛靜。", "relationSimp": "疏", "textSimp": "成玄英以天门开阖为劫运成坏，圣人心恒虚静。" }, { "noteId": "c024", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以愛養萬人、臨理國政而無為。", "textTrad": "唐玄宗御注以愛養萬人、臨理國政而無為。", "relationSimp": "御注", "textSimp": "唐玄宗御注以爱养万人、临理国政而无为。" }, { "noteId": "c025", "relation": "御注", "relationTrad": "御注", "text": "御注以天門為曆數所從出，守雌靜則永終天祿。", "textTrad": "御注以天門為曆數所從出，守雌靜則永終天祿。", "relationSimp": "御注", "textSimp": "御注以天门为历数所从出，守雌静则永终天禄。" }, { "noteId": "c031", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以愛民不傷性、理國事簡不煩為無為。", "textTrad": "御疏以愛民不傷性、理國事簡不煩為無為。", "relationSimp": "御疏", "textSimp": "御疏以爱民不伤性、理国事简不烦为无为。" }, { "noteId": "c032", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以天門為帝王曆數所從出，能守雌柔可享元吉。", "textTrad": "御疏以天門為帝王曆數所從出，能守雌柔可享元吉。", "relationSimp": "御疏", "textSimp": "御疏以天门为帝王历数所从出，能守雌柔可享元吉。" }, { "noteId": "c039", "relation": "注", "relationTrad": "注", "text": "李榮以有為躁動傷物、無為安靜愛人。", "textTrad": "李榮以有為躁動傷物、無為安靜愛人。", "relationSimp": "注", "textSimp": "李荣以有为躁动伤物、无为安静爱人。" }, { "noteId": "c040", "relation": "注", "relationTrad": "注", "text": "李榮以天門四時開閉，聖人神凝太漠、不為寒熱所動。", "textTrad": "李榮以天門四時開閉，聖人神凝太漠、不為寒熱所動。", "relationSimp": "注", "textSimp": "李荣以天门四时开闭，圣人神凝太漠、不为寒热所动。" }, { "noteId": "c042", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以愛民如赤子、治國如小鮮，一闔一闢而守雌。", "textTrad": "陸希聲以愛民如赤子、治國如小鮮，一闔一闢而守雌。", "relationSimp": "传", "textSimp": "陆希声以爱民如赤子、治国如小鲜，一阖一辟而守雌。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以愛民治國不累其心，天門開闔常在於我。", "textTrad": "呂惠卿以愛民治國不累其心，天門開闔常在於我。", "relationSimp": "传", "textSimp": "吕惠卿以爱民治国不累其心，天门开阖常在于我。" }, { "noteId": "c047", "relation": "解", "relationTrad": "解", "text": "蘇轍以愛民治國一以無心遇之。", "textTrad": "蘇轍以愛民治國一以無心遇之。", "relationSimp": "解", "textSimp": "苏辙以爱民治国一以无心遇之。" }, { "noteId": "c048", "relation": "解", "relationTrad": "解", "text": "蘇轍以天門為治亂廢興所從出，循理知命、待唱後和。", "textTrad": "蘇轍以天門為治亂廢興所從出，循理知命、待唱後和。", "relationSimp": "解", "textSimp": "苏辙以天门为治乱废兴所从出，循理知命、待唱后和。" }, { "noteId": "c052", "relation": "注", "relationTrad": "注", "text": "吳澄以清靜自然為住世養形，鼻息調帖為住世養氣。", "textTrad": "吳澄以清靜自然為住世養形，鼻息調帖為住世養氣。", "relationSimp": "注", "textSimp": "吴澄以清静自然为住世养形，鼻息调帖为住世养气。" }, { "noteId": "c054", "relation": "解", "relationTrad": "解", "text": "憨山以愛民治國可無為，天門指天機，應而不藏。", "textTrad": "憨山以愛民治國可無為，天門指天機，應而不藏。", "relationSimp": "解", "textSimp": "憨山以爱民治国可无为，天门指天机，应而不藏。" }, { "noteId": "c055", "relation": "本義", "relationTrad": "本義", "text": "魏源引焦竑說，以愛民治國即無為、天門開闔即為雌。", "textTrad": "魏源引焦竑說，以愛民治國即無為、天門開闔即為雌。", "relationSimp": "本义", "textSimp": "魏源引焦竑说，以爱民治国即无为、天门开阖即为雌。" }, { "noteId": "c056", "relation": "衍", "relationTrad": "衍", "text": "王夫之反詰愛而治之斯有為，闔伏開啟將失雌之半。", "textTrad": "王夫之反詰愛而治之斯有為，闔伏開啟將失雌之半。", "relationSimp": "衍", "textSimp": "王夫之反诘爱而治之斯有为，阖伏开启将失雌之半。" } ], "nameSimp": "爱民治国与天门开阖", "questionSimp": "「爱民治国」与「天门开阖」何以并列为治世之问？", "introSimp": "第四问合「爱民治国」与「天门开阖」为一组，由修身转入治世。河上公以爱气则身全、爱民则国安，天门治身为鼻孔、治国为应变和而不唱。王弼以治国不以智、天门为治乱之际，雌应而不昌。成玄英以治国爱民须示淳朴、教无为，天门开阖即劫运成坏，圣人混迹二仪而心恒虚静。唐玄宗御注以爱养万人、临理国政而无为，天门为历数所从出，守雌静则永终天禄；御疏以爱民不伤性、理国事简不烦为无为。李荣以有为躁动伤物、无为安静爱人，天门四时开闭，圣人神凝太漠，不为寒热所动。陆希声以爱民如赤子、治国如小鲜，顺天应变、一阖一辟而守雌。吕惠卿以爱民治国不以事累其心，天门开阖常在于我。苏辙以爱民治国一以无心遇之，天门为治乱废兴所从出，循理知命、待唱后和。吴澄以君国子民用仁用智而清静自然为住世养形，鼻息调帖纯熟为住世养气。憨山以爱民治国可无为而治，天门指天机，圣人用心如镜、应而不藏。魏源引焦竑说，以爱民治国即无为、天门开阖即为雌，非拱默郁闭。王夫之则谓「爱而治之，斯有为矣；阖伏开启，将失雌之半矣」。诸家或以天门为鼻孔、或为治乱之际、或为历数所从出、或为天机，而皆归于无为守静。" }, { "id": "mingbai-sida-xuande", "name": "明白四達與玄德", "nameTrad": "明白四達與玄德", "question": "「明白四達，能無為乎」如何收束於「是謂玄德」？", "questionTrad": "「明白四達，能無為乎」如何收束於「是謂玄德」？", "intro": "末二問合「明白四達」與「玄德」為一組。河上公以道明如日月、四通八極，無有能知道滿天下；生畜不有不恃不宰，道德玄冥不可見。王弼以至明四達、無迷無惑，能無以為則物化；生畜不塞其原、不禁其性，有德無主，故謂玄德。成玄英以空惠明白、智無不照，應不乖寂；於末句無專文。唐玄宗御注以守雌靜則萬姓樂推、明白如日四照，猶須忘功不宰；御疏以功被於物而不以為功，生畜而無私成私、不宰為真宰。嚴遵以不有不恃、變化冥冥、天地自理為說，殘文兼及理教有無。李榮以智周萬物、照而常寂、遺識混心為無知；於末句無專文。陸希聲以百姓注其耳目、聖人皆孩之為無知，生而不有、為而不恃、長而不宰為玄德。呂惠卿以不將不迎、應而不藏為無知，道至於無知則真知，玄德即天德。蘇轍以心無所不知而未嘗有能知之心，鏡來應物而不知應物者；生畜萬物而物莫之知，故曰玄德。吳澄以目見光明、心境兩忘為無知，無心生畜、無心長宰為玄妙之德。憨山以智包天地而不自有其知為無知，體用兩全、形神俱妙為玄德。魏源引焦竑說，以明白四達而無知即知不知，生畜不有不恃不宰即玄德。王夫之謂「明白在中，而達在四隅，則有知矣」，唯不常之道兩俱無猜為妙德之至。諸家皆以「無知」為不以知自居，以「玄德」為有德而不知其主。", "introTrad": "末二問合「明白四達」與「玄德」為一組。河上公以道明如日月、四通八極，無有能知道滿天下；生畜不有不恃不宰，道德玄冥不可見。王弼以至明四達、無迷無惑，能無以為則物化；生畜不塞其原、不禁其性，有德無主，故謂玄德。成玄英以空惠明白、智無不照，應不乖寂；於末句無專文。唐玄宗御注以守雌靜則萬姓樂推、明白如日四照，猶須忘功不宰；御疏以功被於物而不以為功，生畜而無私成私、不宰為真宰。嚴遵以不有不恃、變化冥冥、天地自理為說，殘文兼及理教有無。李榮以智周萬物、照而常寂、遺識混心為無知；於末句無專文。陸希聲以百姓注其耳目、聖人皆孩之為無知，生而不有、為而不恃、長而不宰為玄德。呂惠卿以不將不迎、應而不藏為無知，道至於無知則真知，玄德即天德。蘇轍以心無所不知而未嘗有能知之心，鏡來應物而不知應物者；生畜萬物而物莫之知，故曰玄德。吳澄以目見光明、心境兩忘為無知，無心生畜、無心長宰為玄妙之德。憨山以智包天地而不自有其知為無知，體用兩全、形神俱妙為玄德。魏源引焦竑說，以明白四達而無知即知不知，生畜不有不恃不宰即玄德。王夫之謂「明白在中，而達在四隅，則有知矣」，唯不常之道兩俱無猜為妙德之至。諸家皆以「無知」為不以知自居，以「玄德」為有德而不知其主。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "道明如日月、四通八極；生畜不有不恃不宰，道德玄冥不可見。", "thesisTrad": "道明如日月、四通八極；生畜不有不恃不宰，道德玄冥不可見。", "noteIds": [ "c006", "c007" ], "workTypeSimp": "注", "thesisSimp": "道明如日月、四通八极；生畜不有不恃不宰，道德玄冥不可见。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "至明四達、無迷無惑，能無以為則物化；生畜不塞其原、不禁其性，有德無主，故謂玄德。", "thesisTrad": "至明四達、無迷無惑，能無以為則物化；生畜不塞其原、不禁其性，有德無主，故謂玄德。", "noteIds": [ "c013", "c014" ], "workTypeSimp": "注", "thesisSimp": "至明四达、无迷无惑，能无以为则物化；生畜不塞其原、不禁其性，有德无主，故谓玄德。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "空惠明白，智無不照，應不乖寂；末句無專文。", "thesisTrad": "空惠明白，智無不照，應不乖寂；末句無專文。", "noteIds": [ "c020" ], "workTypeSimp": "疏", "thesisSimp": "空惠明白，智无不照，应不乖寂；末句无专文。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "守雌靜則萬姓樂推、明白如日四照，猶須忘功不宰；生畜而無私成私、不宰為真宰。", "thesisTrad": "守雌靜則萬姓樂推、明白如日四照，猶須忘功不宰；生畜而無私成私、不宰為真宰。", "noteIds": [ "c026", "c033", "c027", "c034" ], "workTypeSimp": "御注", "thesisSimp": "守雌静则万姓乐推、明白如日四照，犹须忘功不宰；生畜而无私成私、不宰为真宰。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "不有不恃，不以不宰，變化冥冥，天地自理。", "thesisTrad": "不有不恃，不以不宰，變化冥冥，天地自理。", "noteIds": [ "c035" ], "workTypeSimp": "指归", "thesisSimp": "不有不恃，不以不宰，变化冥冥，天地自理。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "智周萬物，明齊兩曜，照而常寂，遺識混心為無知；末句無專文。", "thesisTrad": "智周萬物，明齊兩曜，照而常寂，遺識混心為無知；末句無專文。", "noteIds": [ "c041" ], "workTypeSimp": "注", "thesisSimp": "智周万物，明齐两曜，照而常寂，遗识混心为无知；末句无专文。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "百姓注其耳目、聖人皆孩之為無知；生而不有、為而不恃、長而不宰為玄德。", "thesisTrad": "百姓注其耳目、聖人皆孩之為無知；生而不有、為而不恃、長而不宰為玄德。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "百姓注其耳目、圣人皆孩之为无知；生而不有、为而不恃、长而不宰为玄德。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "不將不迎、應而不藏為無知；道至於無知則真知，玄德即天德。", "thesisTrad": "不將不迎、應而不藏為無知；道至於無知則真知，玄德即天德。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "不将不迎、应而不藏为无知；道至于无知则真知，玄德即天德。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "心無所不知而未嘗有能知之心；生畜萬物而物莫之知，故曰玄德。", "thesisTrad": "心無所不知而未嘗有能知之心；生畜萬物而物莫之知，故曰玄德。", "noteIds": [ "c049", "c050" ], "workTypeSimp": "解", "thesisSimp": "心无所不知而未尝有能知之心；生畜万物而物莫之知，故曰玄德。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "目見光明、心境兩忘為無知；無心生畜、無心長宰為玄妙之德。", "thesisTrad": "目見光明、心境兩忘為無知；無心生畜、無心長宰為玄妙之德。", "noteIds": [ "c052", "c053" ], "workTypeSimp": "注", "thesisSimp": "目见光明、心境两忘为无知；无心生畜、无心长宰为玄妙之德。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "智包天地而不自有其知為無知；體用兩全、形神俱妙為玄德。", "thesisTrad": "智包天地而不自有其知為無知；體用兩全、形神俱妙為玄德。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "智包天地而不自有其知为无知；体用两全、形神俱妙为玄德。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "引焦竑說：明白四達而無知即知不知，生畜不有不恃不宰即玄德。", "thesisTrad": "引焦竑說：明白四達而無知即知不知，生畜不有不恃不宰即玄德。", "noteIds": [ "c055" ], "workTypeSimp": "本义", "thesisSimp": "引焦竑说：明白四达而无知即知不知，生畜不有不恃不宰即玄德。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "明白在中、達在四隅則有知矣；唯不常之道兩俱無猜為妙德之至。", "thesisTrad": "明白在中、達在四隅則有知矣；唯不常之道兩俱無猜為妙德之至。", "noteIds": [ "c056" ], "workTypeSimp": "衍", "thesisSimp": "明白在中、达在四隅则有知矣；唯不常之道两俱无猜为妙德之至。" } }, "chain": [ { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "河上公以道明如日月、四通八極，無有能知道滿天下。", "textTrad": "河上公以道明如日月、四通八極，無有能知道滿天下。", "relationSimp": "立论", "textSimp": "河上公以道明如日月、四通八极，无有能知道满天下。" }, { "noteId": "c013", "relation": "注", "relationTrad": "注", "text": "王弼以至明四達、無迷無惑，能無以為則物化。", "textTrad": "王弼以至明四達、無迷無惑，能無以為則物化。", "relationSimp": "注", "textSimp": "王弼以至明四达、无迷无惑，能无以为则物化。" }, { "noteId": "c020", "relation": "疏", "relationTrad": "疏", "text": "成玄英以空惠明白、智無不照，應不乖寂。", "textTrad": "成玄英以空惠明白、智無不照，應不乖寂。", "relationSimp": "疏", "textSimp": "成玄英以空惠明白、智无不照，应不乖寂。" }, { "noteId": "c026", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以明白如日四照，猶須忘功不宰。", "textTrad": "唐玄宗御注以明白如日四照，猶須忘功不宰。", "relationSimp": "御注", "textSimp": "唐玄宗御注以明白如日四照，犹须忘功不宰。" }, { "noteId": "c033", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以功被於物而不以為功，忘功若無知。", "textTrad": "御疏以功被於物而不以為功，忘功若無知。", "relationSimp": "御疏", "textSimp": "御疏以功被于物而不以为功，忘功若无知。" }, { "noteId": "c035", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以不有不恃、變化冥冥、天地自理為說。", "textTrad": "嚴遵以不有不恃、變化冥冥、天地自理為說。", "relationSimp": "指归", "textSimp": "严遵以不有不恃、变化冥冥、天地自理为说。" }, { "noteId": "c041", "relation": "注", "relationTrad": "注", "text": "李榮以照而常寂、光而不曜、遺識混心為無知。", "textTrad": "李榮以照而常寂、光而不曜、遺識混心為無知。", "relationSimp": "注", "textSimp": "李荣以照而常寂、光而不曜、遗识混心为无知。" }, { "noteId": "c042", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以聖人皆孩之為無知，生畜不有不恃不宰為玄德。", "textTrad": "陸希聲以聖人皆孩之為無知，生畜不有不恃不宰為玄德。", "relationSimp": "传", "textSimp": "陆希声以圣人皆孩之为无知，生畜不有不恃不宰为玄德。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以不將不迎、應而不藏為無知，玄德即天德。", "textTrad": "呂惠卿以不將不迎、應而不藏為無知，玄德即天德。", "relationSimp": "传", "textSimp": "吕惠卿以不将不迎、应而不藏为无知，玄德即天德。" }, { "noteId": "c050", "relation": "解", "relationTrad": "解", "text": "蘇轍以生畜萬物而物莫之知，故曰玄德。", "textTrad": "蘇轍以生畜萬物而物莫之知，故曰玄德。", "relationSimp": "解", "textSimp": "苏辙以生畜万物而物莫之知，故曰玄德。" }, { "noteId": "c053", "relation": "注", "relationTrad": "注", "text": "吳澄以無心生畜、無心長宰為玄妙之德。", "textTrad": "吳澄以無心生畜、無心長宰為玄妙之德。", "relationSimp": "注", "textSimp": "吴澄以无心生畜、无心长宰为玄妙之德。" }, { "noteId": "c054", "relation": "解", "relationTrad": "解", "text": "憨山以智包天地而不自有其知，體用兩全為玄德。", "textTrad": "憨山以智包天地而不自有其知，體用兩全為玄德。", "relationSimp": "解", "textSimp": "憨山以智包天地而不自有其知，体用两全为玄德。" }, { "noteId": "c055", "relation": "本義", "relationTrad": "本義", "text": "魏源引焦竑說，以明白四達而無知即知不知，不有不恃不宰即玄德。", "textTrad": "魏源引焦竑說，以明白四達而無知即知不知，不有不恃不宰即玄德。", "relationSimp": "本义", "textSimp": "魏源引焦竑说，以明白四达而无知即知不知，不有不恃不宰即玄德。" }, { "noteId": "c056", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂明白在中、達在四隅則有知，唯兩俱無猜為妙德之至。", "textTrad": "王夫之謂明白在中、達在四隅則有知，唯兩俱無猜為妙德之至。", "relationSimp": "衍", "textSimp": "王夫之谓明白在中、达在四隅则有知，唯两俱无猜为妙德之至。" } ], "nameSimp": "明白四达与玄德", "questionSimp": "「明白四达，能无为乎」如何收束于「是谓玄德」？", "introSimp": "末二问合「明白四达」与「玄德」为一组。河上公以道明如日月、四通八极，无有能知道满天下；生畜不有不恃不宰，道德玄冥不可见。王弼以至明四达、无迷无惑，能无以为则物化；生畜不塞其原、不禁其性，有德无主，故谓玄德。成玄英以空惠明白、智无不照，应不乖寂；于末句无专文。唐玄宗御注以守雌静则万姓乐推、明白如日四照，犹须忘功不宰；御疏以功被于物而不以为功，生畜而无私成私、不宰为真宰。严遵以不有不恃、变化冥冥、天地自理为说，残文兼及理教有无。李荣以智周万物、照而常寂、遗识混心为无知；于末句无专文。陆希声以百姓注其耳目、圣人皆孩之为无知，生而不有、为而不恃、长而不宰为玄德。吕惠卿以不将不迎、应而不藏为无知，道至于无知则真知，玄德即天德。苏辙以心无所不知而未尝有能知之心，镜来应物而不知应物者；生畜万物而物莫之知，故曰玄德。吴澄以目见光明、心境两忘为无知，无心生畜、无心长宰为玄妙之德。憨山以智包天地而不自有其知为无知，体用两全、形神俱妙为玄德。魏源引焦竑说，以明白四达而无知即知不知，生畜不有不恃不宰即玄德。王夫之谓「明白在中，而达在四隅，则有知矣」，唯不常之道两俱无猜为妙德之至。诸家皆以「无知」为不以知自居，以「玄德」为有德而不知其主。" } ], "requiredSources": [ "heshanggong", "chengxuanying", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.855Z", "keyPrefix": "laozi-10", "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-10", "slug": "10", "order": 10, "title": "第十章", "titleSimp": "第十章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「載營魄抱一，能無離乎」發問，連舉專氣致柔、滌除玄覽、愛民治國、天門開闔、明白四達六問，末以「生之畜之，生而不有，為而不恃，長而不宰，是謂玄德」收束；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，王弼本「能無為乎」據注文校正，河上公、憨山作「能無雌乎」，異文並見校記。", "summarySimp": "以「载营魄抱一，能无离乎」发问，连举专气致柔、涤除玄览、爱民治国、天门开阖、明白四达六问，末以「生之畜之，生而不有，为而不恃，长而不宰，是谓玄德」收束；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，王弼本「能无为乎」据注文校正，河上公、憨山作「能无雌乎」，异文并见校记。", "dataFile": "data/chapters/laozi-10.json", "relationsFile": "data/commentary-relations-laozi-10.json", "url": "/laozi/10/", "orderLabel": "第十", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005", "s006" ], "count": 6 }, { "id": "p002", "no": 2, "sentenceIds": [ "s007" ], "count": 1 } ], "coverage": { "sentences": 7, "paragraphs": 2, "notes": { "covered": 7, "total": 7, "percent": 100 }, "charNotes": { "covered": 7, "total": 7, "percent": 100 }, "collations": { "covered": 7, "total": 7, "percent": 100, "count": 8 }, "translations": { "covered": 7, "total": 7, "percent": 100 } } }