{ "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-19", "no": 19, "part": "道經", "partSimp": "道经", "title": "第十九章", "titleSimp": "第十九章", "intro": "《老子》第十九章，河上公題「還淳」，唐玄宗題「絕聖棄智章」。全章五句：首句言絕棄聖智而民利百倍；次句言絕棄仁義而民復孝慈；第三句言絕棄巧利而盜賊無有；第四句言三者以為文不足，故令有所屬；末句以見素抱樸、少私寡欲示反本之實。諸家多謂所絕所棄者非聖智仁義巧利之實，乃其末流之迹與竊名之偽；陸希聲獨謂前三句乃「或者」過差之論，非老氏之指，章末方是正意。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、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。嚴遵道經原卷缺卷一至六，此章《玄德纂疏》無輯文，故不列嚴遵，凡十二家舊注。分章則諸本多以「絕學無憂」屬第二十章，王夫之本此章末兼收「絕學無憂」句；吳澄合第十七至十九章為其第十六章，魏源從之；李榮本無章題。", "introSimp": "《老子》第十九章，河上公题「还淳」，唐玄宗题「绝圣弃智章」。全章五句：首句言绝弃圣智而民利百倍；次句言绝弃仁义而民复孝慈；第三句言绝弃巧利而盗贼无有；第四句言三者以为文不足，故令有所属；末句以见素抱朴、少私寡欲示反本之实。诸家多谓所绝所弃者非圣智仁义巧利之实，乃其末流之迹与窃名之伪；陆希声独谓前三句乃「或者」过差之论，非老氏之指，章末方是正意。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、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。严遵道经原卷缺卷一至六，此章《玄德纂疏》无辑文，故不列严遵，凡十二家旧注。分章则诸本多以「绝学无忧」属第二十章，王夫之本此章末兼收「绝学无忧」句；吴澄合第十七至十九章为其第十六章，魏源从之；李荣本无章题。", "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」可將同一句的十二家舊注並列對讀。", "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」可将同一句的十二家旧注并列对读。", "slug": "19", "order": 19, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「絕聖棄智，民利百倍」發端，次言「絕仁棄義，民復孝慈」「絕巧棄利，盜賊無有」，轉出「此三者以為文不足，故令有所屬」，末以「見素抱樸，少私寡欲」收束；附河上公、王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十二家注疏，嚴遵此章無輯文；河上公、成玄英、唐玄宗、李榮逐句分疏，王弼、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之各以整章一段通釋，陸希聲獨謂前三句為「或者」過差之論、非老氏之指；李榮作「人利百倍」，吳澄、魏源以「絕仁棄義」居首，憨山作「絕巧棄智」「少思寡欲」，王夫之本兼收「絕學無憂」，異文並見校記。", "summarySimp": "以「绝圣弃智，民利百倍」发端，次言「绝仁弃义，民复孝慈」「绝巧弃利，盗贼无有」，转出「此三者以为文不足，故令有所属」，末以「见素抱朴，少私寡欲」收束；附河上公、王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十二家注疏，严遵此章无辑文；河上公、成玄英、唐玄宗、李荣逐句分疏，王弼、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之各以整章一段通释，陆希声独谓前三句为「或者」过差之论、非老氏之指；李荣作「人利百倍」，吴澄、魏源以「绝仁弃义」居首，憨山作「绝巧弃智」「少思寡欲」，王夫之本兼收「绝学无忧」，异文并见校记。", "dataFile": "data/chapters/laozi-19.json", "relationsFile": "data/commentary-relations-laozi-19.json", "url": "/laozi/19/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第十九" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》通行本", "separation": 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"王弼底本作「绝圣弃智，民利百倍。绝仁弃义，民复孝慈。绝巧弃利，盗贼无有。此三者以为文不足，故令有所属。见素抱朴，少私寡欲」；河上公题「还淳第十九」，唐玄宗题「绝圣弃智章第十九」；李荣本作「人利百倍」（避唐讳）；吴澄、魏源以「绝仁弃义」居首；憨山本作「绝巧弃智」「少思寡欲」；王夫之本作「少思寡欲」，并以「绝学无忧」属此章之末；王弼注「此三者以为文而未足」，傅奕本正文作「以为文而未足也」，李约作「末足」（据魏源校语）；陆希声传「则可息□𣀮矣」底本缺二字；严遵此章无辑文。正文从王弼本，异文见校记。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 5, "commentaries": 33, "charNotes": 10, "collations": 9 } }, "sources": [ { "id": "heshanggong", "name": "河上公章句", "short": "河上公", "author": "河上公", "work": "老子道德經章句", "era": "漢", "years": "傳漢文帝時", "color": "#a3542c", "desc": "分章句解，兼重治身與治國；此章題「還淳」，以絕制作之聖、棄智惠為反初守元，絕仁之見慧、棄義之尚華為復樸，絕巧塞貪、棄利閉權則盜賊無有；文不足以化民，故令有所屬，見素抱樸、少私寡欲。", "count": 5, "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「还淳」，以绝制作之圣、弃智惠为反初守元，绝仁之见慧、弃义之尚华为复朴，绝巧塞贪、弃利闭权则盗贼无有；文不足以化民，故令有所属，见素抱朴、少私寡欲。", "shortSimp": "河上公" }, { "id": "wangbi", "name": "王弼注", "short": "王注", "author": "王弼", "work": 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"帝王御注，兼採諸家；御注謂絕聖人言教之迹、棄凡夫智詐之用則人淳樸而百倍其利，絕兼愛裁非則復大孝慈，絕巧棄利則人不爭而自足；三者未示修行，故令有所屬，見真素、守淳樸、少私邪、寡貪欲。御疏以三絕配四行，歸於內修。", "count": 10, "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；御注谓绝圣人言教之迹、弃凡夫智诈之用则人淳朴而百倍其利，绝兼爱裁非则复大孝慈，绝巧弃利则人不争而自足；三者未示修行，故令有所属，见真素、守淳朴、少私邪、寡贪欲。御疏以三绝配四行，归于内修。", "shortSimp": "御注" }, { "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》；此章謂聖智本為人情所仰，然名生而物迷，聖生盜起、智用賊來，故須絕棄；仁義矯情，棄之則歸天性之孝慈；攦工倕之指、擲玉毀珠則盜賊無有；文教不足，故繼以後文，以見素、抱樸、少私、寡欲為四行。", "count": 5, "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》；此章谓圣智本为人情所仰，然名生而物迷，圣生盗起、智用贼来，故须绝弃；仁义矫情，弃之则归天性之孝慈；攦工倕之指、掷玉毁珠则盗贼无有；文教不足，故继以后文，以见素、抱朴、少私、寡欲为四行。", "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": "以情性說道器；此章獨謂前三句乃「或者」過差之論，非老氏之指；聖智仁義巧利皆成器之長、群倫之美、工用之善，當因弊救之，濁以靜之徐清、安以動之徐生，歸於見素抱樸、少私寡欲；章末在少私寡欲，故絕仁棄義非老氏之指。", "count": 1, "nameSimp": "陆希声传", "workSimp": "道德经传", "authorSimp": "陆希声", "eraSimp": "唐", "yearsSimp": "？–895", "descSimp": "以情性说道器；此章独谓前三句乃「或者」过差之论，非老氏之指；圣智仁义巧利皆成器之长、群伦之美、工用之善，当因弊救之，浊以静之徐清、安以动之徐生，归于见素抱朴、少私寡欲；章末在少私寡欲，故绝仁弃义非老氏之指。", "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": "以道不可名為宗；此章謂唯無名之樸可以鎮天下，絕聖棄智、絕仁棄義、絕巧棄利乃所以復樸；三者為文而非質、不足而非全，故令有所屬，見素抱樸、少私寡欲乃其所屬。此章據焦竑《老子翼》所輯。", "count": 1, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "北宋", "yearsSimp": "1032–1111", "descSimp": "以道不可名为宗；此章谓唯无名之朴可以镇天下，绝圣弃智、绝仁弃义、绝巧弃利乃所以复朴；三者为文而非质、不足而非全，故令有所属，见素抱朴、少私寡欲乃其所属。此章据焦竑《老子翼》所辑。", "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": "以道在宥天下為說；此章謂非聖智不足以知道，世馳其末而民受害，故絕聖棄智則民利百倍；仁義所以為孝慈，竊其名則子違父、父虐子，故絕棄則民復孝慈；巧利非為盜，而盜賊不得則不行，故絕棄則盜賊無有；三者皆文不足，當反其本；末辨孔老之不同，皆不得已。此章據焦竑《老子翼》所輯。", "count": 1, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "以道在宥天下为说；此章谓非圣智不足以知道，世驰其末而民受害，故绝圣弃智则民利百倍；仁义所以为孝慈，窃其名则子违父、父虐子，故绝弃则民复孝慈；巧利非为盗，而盗贼不得则不行，故绝弃则盗贼无有；三者皆文不足，当反其本；末辨孔老之不同，皆不得已。此章据焦竑《老子翼》所辑。", "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": "以皇、帝、王、伯遞降為說；此章謂絕棄帝者仁義以反於皇之大道則民復其初，絕棄王者聖智以反於帝之仁義則民利百倍，絕棄霸者巧利以反於王之聖智則無盜賊；三者各令有所附著，以文不足故；大道之民外素內樸，質而已矣。合第十七至十九章為其第十六章。", "count": 1, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "以皇、帝、王、伯递降为说；此章谓绝弃帝者仁义以反于皇之大道则民复其初，绝弃王者圣智以反于帝之仁义则民利百倍，绝弃霸者巧利以反于王之圣智则无盗贼；三者各令有所附着，以文不足故；大道之民外素内朴，质而已矣。合第十七至十九章为其第十六章。", "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": "以內聖外王、返樸還淳為宗；此章謂斗斛權衡符璽仁義本以利民，民情日鑿則竊以為亂，故一切盡去，端拱無為；聖智仁義智巧皆文飾而非朴素，去華取實則民享百倍之利、復天性之孝慈、盜賊無有，心志繫屬於朴素而自然少思寡欲。", "count": 1, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "以内圣外王、返朴还淳为宗；此章谓斗斛权衡符玺仁义本以利民，民情日凿则窃以为乱，故一切尽去，端拱无为；圣智仁义智巧皆文饰而非朴素，去华取实则民享百倍之利、复天性之孝慈、盗贼无有，心志系属于朴素而自然少思寡欲。", "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": "清儒治《老》，重校勘與通義；此章從吳澄合第十七至十九章為一章，並取其皇、帝、王、伯遞降之說；正文從《永樂大典》王弼本及吳澄本，以「絕仁棄義」居首；篇末辨「絕學無憂」不當附此章之末。", "count": 1, "nameSimp": "魏源老子本义", "workSimp": "老子本义", "authorSimp": "魏源", "eraSimp": "清", "yearsSimp": "1794–1857", "descSimp": "清儒治《老》，重校勘与通义；此章从吴澄合第十七至十九章为一章，并取其皇、帝、王、伯递降之说；正文从《永乐大典》王弼本及吴澄本，以「绝仁弃义」居首；篇末辨「绝学无忧」不当附此章之末。", "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「含文資不足」為說；此章謂含天下之文者莫大乎素，資天下之不足者莫大於樸，以為有而未親乎用，以為無而人與天相親者在此；綴和致生則長生，離和專用則無大用。其本以「絕學無憂」屬此章之末，作「少思寡欲」。", "count": 1, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "以「含文资不足」为说；此章谓含天下之文者莫大乎素，资天下之不足者莫大于朴，以为有而未亲乎用，以为无而人与天相亲者在此；缀和致生则长生，离和专用则无大用。其本以「绝学无忧」属此章之末，作「少思寡欲」。", "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": 5, "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": "絕聖棄智，民利百倍。", "textSimp": "绝圣弃智，民利百倍。", "translation": "断绝圣智，百姓的利益反而增加百倍。", "translationTrad": "斷絕聖智，百姓的利益反而增加百倍。", "noteIds": [ "c001", "c006", "c007", "c012", "c013", "c022", "c027", "c028", "c029", "c030", "c031", "c032", "c033" ], "noteCount": 13, "charNoteIds": [ "n001", "n002" ], "key": "laozi-19:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "絕仁棄義，民復孝慈。", "textSimp": "绝仁弃义，民复孝慈。", "translation": "断绝仁义，百姓反而复归孝慈。", "translationTrad": "斷絕仁義，百姓反而復歸孝慈。", "noteIds": [ "c002", "c006", "c008", "c014", "c015", "c023", "c027", "c028", "c029", "c030", "c031", "c032", "c033" ], "noteCount": 13, "charNoteIds": [ "n003", "n004" ], "key": "laozi-19:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "絕巧棄利，盜賊無有。", "textSimp": "绝巧弃利，盗贼无有。", "translation": "断绝巧利，盗贼自然消失。", "translationTrad": "斷絕巧利，盜賊自然消失。", "noteIds": [ "c003", "c006", "c009", "c016", "c017", "c024", "c027", "c028", "c029", "c030", "c031", "c032", "c033" ], "noteCount": 13, "charNoteIds": [ "n005", "n006" ], "key": "laozi-19:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "此三者以為文不足，故令有所屬。", "textSimp": "此三者以为文不足，故令有所属。", "translation": "这三者作为文饰还不足以化民，所以要使人心有所归属。", "translationTrad": "這三者作為文飾還不足以化民，所以要使人心有所歸屬。", "noteIds": [ "c004", "c006", "c010", "c018", "c019", "c025", "c027", "c028", "c029", "c030", "c031", "c032", "c033" ], "noteCount": 13, "charNoteIds": [ "n007", "n008" ], "key": "laozi-19:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "見素抱樸，少私寡欲。", "textSimp": "见素抱朴，少私寡欲。", "translation": "显现本素、怀抱淳朴，减少私心、节制贪欲。", "translationTrad": "顯現本素、懷抱淳樸，減少私心、節制貪欲。", "noteIds": [ "c005", "c006", "c011", "c020", "c021", "c026", "c027", "c028", "c029", "c030", "c031", "c032", "c033" ], "noteCount": 13, "charNoteIds": [ "n009", "n010" ], "key": "laozi-19:s005", "n": 5 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "絕聖棄智，民利百倍", "kind": "note", "text": "絕聖制作，反初守元。五帝畫象，倉頡作書，不如三皇結繩，無文而治也。棄智，棄智惠，反無為。民利百倍，農事修，公無私。", "authorNote": "「智惠」即「智慧」", "citation": "河上公《老子道德經章句》", "textSimp": "绝圣制作，反初守元。五帝画象，仓颉作书，不如三皇结绳，无文而治也。弃智，弃智惠，反无为。民利百倍，农事修，公无私。", "citationFull": "河上公《老子道德經章句》（「智惠」即「智慧」）", "citationSimp": "河上公《老子道德经章句》", "authorNoteSimp": "「智惠」即「智慧」", "lemmaSimp": "绝圣弃智，民利百倍" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "絕仁棄義，民復孝慈", "kind": "note", "text": "絕仁之見慧，棄義之尚華。民復孝慈，德化純也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "绝仁之见慧，弃义之尚华。民复孝慈，德化纯也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "绝仁弃义，民复孝慈" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "絕巧棄利，盜賊無有", "kind": "note", "text": "絕巧者，詐偽亂真。棄利，塞貪路，閉權門。盜賊無有，上化公正，下無私邪。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "绝巧者，诈伪乱真。弃利，塞贪路，闭权门。盗贼无有，上化公正，下无私邪。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "绝巧弃利，盗贼无有" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "此三者以為文不足，故令有所屬", "kind": "note", "text": "此三者，謂上三事絕棄。以為文不足者，文不足以化民。故令有所屬，當如下句。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "此三者，谓上三事绝弃。以为文不足者，文不足以化民。故令有所属，当如下句。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "此三者以为文不足，故令有所属" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "見素抱樸，少私寡欲", "kind": "note", "text": "見素者，當抱素守真，不尚文飾也。抱樸者，當見其質樸以示天下，可法則。少私者，正無私也。寡欲者，當知足也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "见素者，当抱素守真，不尚文饰也。抱朴者，当见其质朴以示天下，可法则。少私者，正无私也。寡欲者，当知足也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "见素抱朴，少私寡欲" }, { "id": "c006", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s005" }, "lemma": "第十九章", "kind": "note", "text": "聖智，才之善也；仁義，人之善也；巧利，用之善也。而直云絕，文甚不足，不令之有所屬，無以見其指。故曰此三者以為文而未足，故令人有所屬，屬之於素樸寡欲。", "authorNote": "整章一注；注文「以為文而未足」與正文「以為文不足」異，蓋申釋之辭", "citation": "王弼《老子道德經注》", "textSimp": "圣智，才之善也；仁义，人之善也；巧利，用之善也。而直云绝，文甚不足，不令之有所属，无以见其指。故曰此三者以为文而未足，故令人有所属，属之于素朴寡欲。", "citationFull": "王弼《老子道德經注》（整章一注；注文「以為文而未足」與正文「以為文不足」異，蓋申釋之辭）", "citationSimp": "王弼《老子道德经注》", "authorNoteSimp": "整章一注；注文「以为文而未足」与正文「以为文不足」异，盖申释之辞", "lemmaSimp": "第十九章" }, { "id": "c007", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "絕聖棄智，民利百倍", "kind": "note", "text": "絕有名之聖，棄分別之智，人皆反本，為利極多。言百倍者，舉其大數，故莊子云「魯酒薄而邯鄲圍，聖人生而大盜起」，又田成子以聖智而竊齊國之類是也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "绝有名之圣，弃分别之智，人皆反本，为利极多。言百倍者，举其大数，故庄子云「鲁酒薄而邯郸围，圣人生而大盗起」，又田成子以圣智而窃齐国之类是也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "lemmaSimp": "绝圣弃智，民利百倍" }, { "id": "c008", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "絕仁棄義，民復孝慈", "kind": "note", "text": "絕偏尚之仁，棄執迷之義，人皆率性，無復矜矯，孝出天理，慈任自然，反於淳古，故言民復。莊子云「仁義者，先王之蘧廬，已陳之芻狗」，又云「削曾史之行，天下皆仁」。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "绝偏尚之仁，弃执迷之义，人皆率性，无复矜矫，孝出天理，慈任自然，反于淳古，故言民复。庄子云「仁义者，先王之蘧庐，已陈之刍狗」，又云「削曾史之行，天下皆仁」。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "lemmaSimp": "绝仁弃义，民复孝慈" }, { "id": "c009", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "絕巧棄利，盜賊無有", "kind": "note", "text": "絕異端之巧，棄貪求之利，物各守分，故無濫竊。莊云「神農時巧人工倕之指，天下皆巧也」。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "绝异端之巧，弃贪求之利，物各守分，故无滥窃。庄云「神农时巧人工倕之指，天下皆巧也」。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "lemmaSimp": "绝巧弃利，盗贼无有" }, { "id": "c010", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "此三者以為文不足，故令有所屬", "kind": "note", "text": "三者謂前三絕。此文是頓教大乘，上士所學，其理深遠，不足以教下機也。屬謂屬著付屬也；言下機之人未堪大教，有所屬著，方進學心，所屬之文即下之四行也。", "authorNote": "底本分「此三者」與「故令有所屬」兩段，今併為一句之疏", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "三者谓前三绝。此文是顿教大乘，上士所学，其理深远，不足以教下机也。属谓属着付属也；言下机之人未堪大教，有所属着，方进学心，所属之文即下之四行也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）（底本分「此三者」與「故令有所屬」兩段，今併為一句之疏）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "authorNoteSimp": "底本分「此三者」与「故令有所属」两段，今并为一句之疏", "lemmaSimp": "此三者以为文不足，故令有所属" }, { "id": "c011", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "見素抱樸，少私寡欲", "kind": "note", "text": "見素，去華也；抱樸，歸實也；少私，公正也；寡欲，息貪也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "见素，去华也；抱朴，归实也；少私，公正也；寡欲，息贪也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "lemmaSimp": "见素抱朴，少私寡欲" }, { "id": "c012", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "絕聖棄智，民利百倍", "kind": "note", "text": "絕聖人言教之迹，則化無為；棄凡夫智詐之用，則人淳樸。淳樸則巧偽不作，無為則矜徇不行，人葉天和，物無失性，是有百倍之利。", "authorNote": "「葉」通「協」，合也", "citation": "唐玄宗《道德真經注疏》", "textSimp": "绝圣人言教之迹，则化无为；弃凡夫智诈之用，则人淳朴。淳朴则巧伪不作，无为则矜徇不行，人叶天和，物无失性，是有百倍之利。", "citationFull": "唐玄宗《道德真經注疏》（「葉」通「協」，合也）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "「叶」通「协」，合也", "lemmaSimp": "绝圣弃智，民利百倍" }, { "id": "c013", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "絕聖棄智，民利百倍", "kind": "note", "text": "聖者有為制作之聖，智者凡俗矜徇之智。制作之聖則有迹，矜徇之智則非真；失真則生巧偽，逐迹則坐令喪本，故皆絕棄之而全其淳樸。天和既暢，矜徇不行，是人有百倍之利。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》", "textSimp": "圣者有为制作之圣，智者凡俗矜徇之智。制作之圣则有迹，矜徇之智则非真；失真则生巧伪，逐迹则坐令丧本，故皆绝弃之而全其淳朴。天和既畅，矜徇不行，是人有百倍之利。", "citationFull": "唐玄宗《道德真經注疏》", "citationSimp": "唐玄宗《道德真经注疏》", "lemmaSimp": "绝圣弃智，民利百倍" }, { "id": "c014", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "絕仁棄義，民復孝慈", "kind": "note", "text": "絕兼愛之仁，棄裁非之義，則人復於大孝慈矣。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》", "textSimp": "绝兼爱之仁，弃裁非之义，则人复于大孝慈矣。", "citationFull": "唐玄宗《道德真經注疏》", "citationSimp": "唐玄宗《道德真经注疏》", "lemmaSimp": "绝仁弃义，民复孝慈" }, { "id": "c015", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "絕仁棄義，民復孝慈", "kind": "note", "text": "前章云「大道廢，有仁義」，此云「絕仁棄義，民復孝慈」者，明大道之代，所謂玄同，人無私親，皆慈孝也，故理至則迹滅，事當而名去。今六紀廢絕，則孝慈名彰；若絕兼愛之仁、棄裁非之義，江湖無濡沫之迹，慈孝有自然之素，故民復於大孝慈矣。", "authorNote": "「代」避唐諱", "citation": "唐玄宗《道德真經注疏》", "textSimp": "前章云「大道废，有仁义」，此云「绝仁弃义，民复孝慈」者，明大道之代，所谓玄同，人无私亲，皆慈孝也，故理至则迹灭，事当而名去。今六纪废绝，则孝慈名彰；若绝兼爱之仁、弃裁非之义，江湖无濡沫之迹，慈孝有自然之素，故民复于大孝慈矣。", "citationFull": "唐玄宗《道德真經注疏》（「代」避唐諱）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "「代」避唐讳", "lemmaSimp": "绝仁弃义，民复孝慈" }, { "id": "c016", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "絕巧棄利，盜賊無有", "kind": "note", "text": "人矜偏能之巧，各有爭利之心，故絕巧則人不爭，棄利則人自足，足則不為盜賊矣。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》", "textSimp": "人矜偏能之巧，各有争利之心，故绝巧则人不争，弃利则人自足，足则不为盗贼矣。", "citationFull": "唐玄宗《道德真經注疏》", "citationSimp": "唐玄宗《道德真经注疏》", "lemmaSimp": "绝巧弃利，盗贼无有" }, { "id": "c017", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "絕巧棄利，盜賊無有", "kind": "note", "text": "絕巧者，絕雕琢非法淫過之巧；棄利者，棄徇財兼并乾沒之利。夫盜賊者，生於羨欲不足。今絕巧則人不爭，棄利則人自足，人各自足，復誰為盜賊？故云無有。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》", "textSimp": "绝巧者，绝雕琢非法淫过之巧；弃利者，弃徇财兼并干没之利。夫盗贼者，生于羡欲不足。今绝巧则人不争，弃利则人自足，人各自足，复谁为盗贼？故云无有。", "citationFull": "唐玄宗《道德真經注疏》", "citationSimp": "唐玄宗《道德真经注疏》", "lemmaSimp": "绝巧弃利，盗贼无有" }, { "id": "c018", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "此三者以為文不足，故令有所屬", "kind": "note", "text": "此三者但令絕棄，未示修行，故以為此文不足垂教，更令有所屬著，謂下文也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此三者但令绝弃，未示修行，故以为此文不足垂教，更令有所属着，谓下文也。", "citationFull": "唐玄宗《道德真經注疏》", "citationSimp": "唐玄宗《道德真经注疏》", "lemmaSimp": "此三者以为文不足，故令有所属" }, { "id": "c019", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "此三者以為文不足，故令有所屬", "kind": "note", "text": "三者，謂絕聖棄智一也，絕仁棄義二也，絕巧棄利三也。於文不足以垂教，更令有所屬著，謂下文見素等是也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》", "textSimp": "三者，谓绝圣弃智一也，绝仁弃义二也，绝巧弃利三也。于文不足以垂教，更令有所属着，谓下文见素等是也。", "citationFull": "唐玄宗《道德真經注疏》", "citationSimp": "唐玄宗《道德真经注疏》", "lemmaSimp": "此三者以为文不足，故令有所属" }, { "id": "c020", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "見素抱樸，少私寡欲", "kind": "note", "text": "見真素，守淳樸，少私邪，寡貪欲也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》", "textSimp": "见真素，守淳朴，少私邪，寡贪欲也。", "citationFull": "唐玄宗《道德真經注疏》", "citationSimp": "唐玄宗《道德真经注疏》", "lemmaSimp": "见素抱朴，少私寡欲" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "見素抱樸，少私寡欲", "kind": "note", "text": "欲求絕聖棄智，則當見真素；欲求絕仁棄義，則當抱質樸；欲求絕巧棄利，則當少私邪、寡貪欲。三絕雖於文不足，四行則修身有餘，將欲禁邪於中心，故必取資於內行爾。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》", "textSimp": "欲求绝圣弃智，则当见真素；欲求绝仁弃义，则当抱质朴；欲求绝巧弃利，则当少私邪、寡贪欲。三绝虽于文不足，四行则修身有余，将欲禁邪于中心，故必取资于内行尔。", "citationFull": "唐玄宗《道德真經注疏》", "citationSimp": "唐玄宗《道德真经注疏》", "lemmaSimp": "见素抱朴，少私寡欲" }, { "id": "c022", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "絕聖棄智，民利百倍", "kind": "note", "text": "聖者凡情之所仰，智者愚人之所求，非智無以照機，非聖何能宰物，今言棄絕，所未聞也。夫聖人合道，道本無名，名生而物迷，言聖不及於忘聖；智出而偽起，用智不及於忘智，故須絕棄也。然聖生則盜起，智用乃賊來，今言棄絕，盜賊不起，其利實多，略言百倍也。", "authorNote": "「人利」避唐諱，說見校記", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "圣者凡情之所仰，智者愚人之所求，非智无以照机，非圣何能宰物，今言弃绝，所未闻也。夫圣人合道，道本无名，名生而物迷，言圣不及于忘圣；智出而伪起，用智不及于忘智，故须绝弃也。然圣生则盗起，智用乃贼来，今言弃绝，盗贼不起，其利实多，略言百倍也。", "citationFull": "李榮《道德真經注》（《道藏》本）（「人利」避唐諱，說見校記）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "authorNoteSimp": "「人利」避唐讳，说见校记", "lemmaSimp": "绝圣弃智，民利百倍" }, { "id": "c023", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "絕仁棄義，民復孝慈", "kind": "note", "text": "仁以愛物，義以讓人，雖曰立人之道，實亦矯人之情。今棄矯情之仁義，歸天性之孝慈也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "仁以爱物，义以让人，虽曰立人之道，实亦矫人之情。今弃矫情之仁义，归天性之孝慈也。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "绝仁弃义，民复孝慈" }, { "id": "c024", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "絕巧棄利，盜賊無有", "kind": "note", "text": "攦工倕之指，息機械之心，絕巧也；擲玉毀珠，棄利也。但盜賊之行，規之以利，棄寶無利，寧有盜乎？", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "攦工倕之指，息机械之心，绝巧也；掷玉毁珠，弃利也。但盗贼之行，规之以利，弃宝无利，宁有盗乎？", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "绝巧弃利，盗贼无有" }, { "id": "c025", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "此三者以為文不足，故令有所屬", "kind": "note", "text": "文，教也；屬，繼也。夫大人之設教也，莫不修凡以成聖，從愚以歸智，去害而之利。今皆棄之，於教不足，未知學者何所措心，是故繼以後文，示令立行也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "文，教也；属，继也。夫大人之设教也，莫不修凡以成圣，从愚以归智，去害而之利。今皆弃之，于教不足，未知学者何所措心，是故继以后文，示令立行也。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "此三者以为文不足，故令有所属" }, { "id": "c026", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "見素抱樸，少私寡欲", "kind": "note", "text": "樸，本也。萬境無染，見素也；守一不移，抱樸也；公而不黨，少私也；以性制情，寡欲也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "朴，本也。万境无染，见素也；守一不移，抱朴也；公而不党，少私也；以性制情，寡欲也。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "见素抱朴，少私寡欲" }, { "id": "c027", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s005" }, "lemma": "第十九章", "kind": "note", "text": "夫聖智所以利物，而物有因利受害者，則反責於聖智，故或者乃謂絕而棄之，則可以利百倍矣。仁義所以和民，而民有因和得怨者，則顧尤於仁義，故或者復謂放而棄之，則可以和六親矣。巧利所以資人，而人有因資致盜者，則歸過於巧利，故或者又謂絕而棄之，則可息□𣀮矣。夫利害之相生，猶形影之相隨，自然之理，不可滅也。或者覩世俗衰漸之事，不能達弊不新成之始，則謂絕而棄之乃可以復於古始，是猶惡影者不知處陰而止，遂欲滅去其形也。老氏病世人迷道已久，舉或者過差之論，皆謂文教不足以致治，遂欲絕而棄之，故特云此三者以為然，明非老氏之指也。我則不然：聖智者，成器之長也；仁義者，群倫之美也；巧利者，工用之善也。苟其事將弊，吾必因而救之，所謂弊不新成、常善救物之道也。陳救之道，故令有所屬，在乎濁以靜之徐清、安以動之徐生，蓋因而變之、漸而化之，即見素抱樸、少私寡欲是矣。於乎！夫能見素抱樸，則木訥而近仁矣；少私寡欲，則質直而好義矣。自此以反其漸，可知老氏之術焉有不合於仲尼者？且此章之末在少私寡欲耳，然則絕仁棄義豈老氏之指哉？", "authorNote": "整章一注；「則可息」下底本缺二字，未敢補", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫圣智所以利物，而物有因利受害者，则反责于圣智，故或者乃谓绝而弃之，则可以利百倍矣。仁义所以和民，而民有因和得怨者，则顾尤于仁义，故或者复谓放而弃之，则可以和六亲矣。巧利所以资人，而人有因资致盗者，则归过于巧利，故或者又谓绝而弃之，则可息□𣀮矣。夫利害之相生，犹形影之相随，自然之理，不可灭也。或者覩世俗衰渐之事，不能达弊不新成之始，则谓绝而弃之乃可以复于古始，是犹恶影者不知处阴而止，遂欲灭去其形也。老氏病世人迷道已久，举或者过差之论，皆谓文教不足以致治，遂欲绝而弃之，故特云此三者以为然，明非老氏之指也。我则不然：圣智者，成器之长也；仁义者，群伦之美也；巧利者，工用之善也。苟其事将弊，吾必因而救之，所谓弊不新成、常善救物之道也。陈救之道，故令有所属，在乎浊以静之徐清、安以动之徐生，盖因而变之、渐而化之，即见素抱朴、少私寡欲是矣。於乎！夫能见素抱朴，则木讷而近仁矣；少私寡欲，则质直而好义矣。自此以反其渐，可知老氏之术焉有不合于仲尼者？且此章之末在少私寡欲耳，然则绝仁弃义岂老氏之指哉？", "citationFull": "陸希聲《道德經傳》（《道藏》本）（整章一注；「則可息」下底本缺二字，未敢補）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "整章一注；「则可息」下底本缺二字，未敢补", "lemmaSimp": "第十九章" }, { "id": "c028", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s005" }, "lemma": "第十九章", "kind": "note", "text": "聖人知天下之亂始於迷本而失性，惟無名之樸為可以鎮之。絕聖棄智、絕仁棄義、絕巧棄利，乃所以復吾無名之樸而鎮之也。夫絕聖棄智、絕仁棄義，則不以美與善累其心矣；絕巧棄利，則不以惡與不善累其心矣。內不以累其心，外不以遺其迹，則民利百倍、民復孝慈、盜賊無有，固其理也。蓋絕聖棄智、絕仁棄義，不尚賢之盡也，絕而棄之，則非特不尚而已；絕巧棄利，不貴難得之貨之盡也，絕而棄之，則非特不貴而已。人之生也，萬物皆備於我矣，則有至足之富，能絕聖棄智而復其初，則其利百倍矣。民復孝慈，則六親皆和而不知有孝慈矣；盜賊無有，則國家明治而不知有忠臣矣。不尚賢使民不爭，民利百倍、民復孝慈，則非特不爭而已；不貴難得之貨使民不為盜，盜賊無有，則非特不為盜而已。聖智也、仁義也、巧利也，此三者以為文而非質，不足而非全，故絕而棄之，令有所屬；見素抱樸、少私寡欲，乃其所屬也。見素則知其無所與雜而非文，抱樸則知其不散而非不足；素而不雜、樸而不散，則復乎性而外物不能惑，而少私寡欲矣。少私寡欲而後可以語絕學之至道也。", "authorNote": "整章一注；據《老子翼》所輯，「恵臣」校正為「忠臣」", "citation": "呂惠卿《道德真經傳》（《老子翼》所輯）", "textSimp": "圣人知天下之乱始于迷本而失性，惟无名之朴为可以镇之。绝圣弃智、绝仁弃义、绝巧弃利，乃所以复吾无名之朴而镇之也。夫绝圣弃智、绝仁弃义，则不以美与善累其心矣；绝巧弃利，则不以恶与不善累其心矣。内不以累其心，外不以遗其迹，则民利百倍、民复孝慈、盗贼无有，固其理也。盖绝圣弃智、绝仁弃义，不尚贤之尽也，绝而弃之，则非特不尚而已；绝巧弃利，不贵难得之货之尽也，绝而弃之，则非特不贵而已。人之生也，万物皆备于我矣，则有至足之富，能绝圣弃智而复其初，则其利百倍矣。民复孝慈，则六亲皆和而不知有孝慈矣；盗贼无有，则国家明治而不知有忠臣矣。不尚贤使民不争，民利百倍、民复孝慈，则非特不争而已；不贵难得之货使民不为盗，盗贼无有，则非特不为盗而已。圣智也、仁义也、巧利也，此三者以为文而非质，不足而非全，故绝而弃之，令有所属；见素抱朴、少私寡欲，乃其所属也。见素则知其无所与杂而非文，抱朴则知其不散而非不足；素而不杂、朴而不散，则复乎性而外物不能惑，而少私寡欲矣。少私寡欲而后可以语绝学之至道也。", "citationFull": "呂惠卿《道德真經傳》（《老子翼》所輯）（整章一注；據《老子翼》所輯，「恵臣」校正為「忠臣」）", "citationSimp": "吕惠卿《道德真经传》（《老子翼》所辑）", "authorNoteSimp": "整章一注；据《老子翼》所辑，「恵臣」校正为「忠臣」", "lemmaSimp": "第十九章" }, { "id": "c029", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s005" }, "lemma": "第十九章", "kind": "note", "text": "非聖智不足以知道，使聖智為天下，其有不以道御物者乎？然世之人不足以知聖智之本，而見其末，以為巧勝物者也，於是馳騁於其末流，而民始不勝其害矣，故絕聖棄智，民利百倍。未有仁而遺其親者也，未有義而後其君者也，仁義所以為孝慈矣。然及其衰也，竊仁義之名以要利於世，於是子有違父而父有虐子，此則仁義之迹為之也，故絕仁棄義，則民復孝慈。巧所以便事也，利所以濟物也，二者非以為盜，而盜賊不得則不行，故絕巧棄利，盜賊無有。世之貴此三者，以為天下之不安由文之不足故也，是以或屬之聖智，或屬之仁義，或屬之巧利，蓋將以文治之也。然而天下益以不安，曷不反其本乎？見素抱樸，少私寡欲，而天下各復其性，雖有三者，無所用之矣。故曰我無為而民自化，我好靜而民自正，我無事而民自富，我無欲而民自樸，此則聖智之大、仁義之至、巧利之極也。然孔子以仁義禮樂治天下，老子絕而棄之，或者以為不同。《易》曰：「形而上者謂之道，形而下者謂之器。」孔子之慮後世也深，故示人以器而晦其道，使中人以下守其器，不為道之所眩，以不失為君子；而中人以上，自是以上達也。老子則不然，志於明道而急於開人心，故示人以道而薄於器，以為學者惟器之知則道隱矣，故絕仁義、棄禮樂以明道。夫道不可言，可言皆其似者也。達者因似以識真，而昧者執似以陷於偽。故後世執老子之言以亂天下者有之，而學孔子者無大過；因老子之言以達道者不少，而求之於孔子者常若其無所從入。二聖人者，皆不得已也，全於此必略於彼矣。", "authorNote": "整章一注；據《老子翼》所輯", "citation": "蘇轍《老子解》（《老子翼》所輯）", "textSimp": "非圣智不足以知道，使圣智为天下，其有不以道御物者乎？然世之人不足以知圣智之本，而见其末，以为巧胜物者也，于是驰骋于其末流，而民始不胜其害矣，故绝圣弃智，民利百倍。未有仁而遗其亲者也，未有义而后其君者也，仁义所以为孝慈矣。然及其衰也，窃仁义之名以要利于世，于是子有违父而父有虐子，此则仁义之迹为之也，故绝仁弃义，则民复孝慈。巧所以便事也，利所以济物也，二者非以为盗，而盗贼不得则不行，故绝巧弃利，盗贼无有。世之贵此三者，以为天下之不安由文之不足故也，是以或属之圣智，或属之仁义，或属之巧利，盖将以文治之也。然而天下益以不安，曷不反其本乎？见素抱朴，少私寡欲，而天下各复其性，虽有三者，无所用之矣。故曰我无为而民自化，我好静而民自正，我无事而民自富，我无欲而民自朴，此则圣智之大、仁义之至、巧利之极也。然孔子以仁义礼乐治天下，老子绝而弃之，或者以为不同。《易》曰：「形而上者谓之道，形而下者谓之器。」孔子之虑后世也深，故示人以器而晦其道，使中人以下守其器，不为道之所眩，以不失为君子；而中人以上，自是以上达也。老子则不然，志于明道而急于开人心，故示人以道而薄于器，以为学者惟器之知则道隐矣，故绝仁义、弃礼乐以明道。夫道不可言，可言皆其似者也。达者因似以识真，而昧者执似以陷于伪。故后世执老子之言以乱天下者有之，而学孔子者无大过；因老子之言以达道者不少，而求之于孔子者常若其无所从入。二圣人者，皆不得已也，全于此必略于彼矣。", "citationFull": "蘇轍《老子解》（《老子翼》所輯）（整章一注；據《老子翼》所輯）", "citationSimp": "苏辙《老子解》（《老子翼》所辑）", "authorNoteSimp": "整章一注；据《老子翼》所辑", "lemmaSimp": "第十九章" }, { "id": "c030", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s005" }, "lemma": "第十九章", "kind": "note", "text": "絕謂絕而不為，棄謂棄而不用。聖智，智慧也；巧利，大偽也。導民以巧，誘民以利，以工商之術率其民，如管仲治齊、衛鞅治秦是也。上文言世變之降，以見趨末之由；此言治化之復，以示反本之漸。絕棄帝者仁義，以反於皇之大道，則民復其初，子孝於父、父慈於子，如淳古之時矣；絕棄王者聖智，以反於帝之仁義，則民利其利，比於王之時相去百倍矣；絕棄霸者巧利，以反於王之聖智，則雖未及帝之時，而思慮深遠、政教修明，亦無有為盜賊者矣。三者，仁義、聖智、巧利也。屬，與莊子「屬其性乎仁義」之屬同，猶云附著也。皇之大道，實有餘，文不足；自皇而降，漸漸趨文，帝者以皇之治為文不足，於是降大道一等而附著於仁義；王者以帝之治為文不足，於是降仁義一等而附著於聖智；伯者以王之治為文不足，於是降聖智一等而附著於巧利。三者之治，各令有所附著者，以文不足故爾。而豈知大道之民，外之相示以素，內之自守以樸；素者未染色之絲也，樸者未斲器之木也，質而已矣，奚以文為？", "authorNote": "整章一注；吳澄合第十七至十九章為其第十六章", "citation": "吳澄《道德真經注》", "textSimp": "绝谓绝而不为，弃谓弃而不用。圣智，智慧也；巧利，大伪也。导民以巧，诱民以利，以工商之术率其民，如管仲治齐、卫鞅治秦是也。上文言世变之降，以见趋末之由；此言治化之复，以示反本之渐。绝弃帝者仁义，以反于皇之大道，则民复其初，子孝于父、父慈于子，如淳古之时矣；绝弃王者圣智，以反于帝之仁义，则民利其利，比于王之时相去百倍矣；绝弃霸者巧利，以反于王之圣智，则虽未及帝之时，而思虑深远、政教修明，亦无有为盗贼者矣。三者，仁义、圣智、巧利也。属，与庄子「属其性乎仁义」之属同，犹云附着也。皇之大道，实有余，文不足；自皇而降，渐渐趋文，帝者以皇之治为文不足，于是降大道一等而附著于仁义；王者以帝之治为文不足，于是降仁义一等而附著于圣智；伯者以王之治为文不足，于是降圣智一等而附著于巧利。三者之治，各令有所附著者，以文不足故尔。而岂知大道之民，外之相示以素，内之自守以朴；素者未染色之丝也，朴者未斲器之木也，质而已矣，奚以文为？", "citationFull": "吳澄《道德真經注》（整章一注；吳澄合第十七至十九章為其第十六章）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "整章一注；吴澄合第十七至十九章为其第十六章", "lemmaSimp": "第十九章" }, { "id": "c031", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s005" }, "lemma": "第十九章", "kind": "note", "text": "此承前章而言智不可用，亦不足以治天下也。然中古聖人，將謂百姓不利，乃為斗斛權衡符璽仁義之事，將利於民，此所謂聖人之智巧矣。殊不知民情日鑿，因法作奸，就以斗斛權衡符璽仁義之事竊以為亂。方今若求復古之治，須是一切盡去，端拱無為，而天下自治矣。且聖智本欲利民，今既竊以為亂，反為民害，棄而不用，使民各安其居、樂其業，則享百倍之利矣。且仁義本為不孝不慈者勸，今既竊之以為亂，苟若棄之，則民有天性自然之孝慈可復矣，此即莊子所謂虎狼仁也。意謂虎狼亦有天性之孝慈，不待教而後能，況其人為物之靈乎？且智巧本為安天下，今既竊為盜賊之資，苟若棄之，則盜賊無有矣。然聖智仁義智巧之事，皆非朴素，乃所以文飾天下也。今皆去之，似乎於文則不足，於朴素則有餘。因世人不知朴素渾全之道，故逐逐於外物，故多思多欲；今既去華取實，故令世人心志有所繫屬於朴素之道。若人人果能見素抱樸，則自然少思寡欲矣。若知老子此中道理，只以莊子《馬蹄》《胠篋》作注解，自是超足。", "authorNote": "整章一注", "citation": "釋德清《道德經解》", "textSimp": "此承前章而言智不可用，亦不足以治天下也。然中古圣人，将谓百姓不利，乃为斗斛权衡符玺仁义之事，将利于民，此所谓圣人之智巧矣。殊不知民情日凿，因法作奸，就以斗斛权衡符玺仁义之事窃以为乱。方今若求复古之治，须是一切尽去，端拱无为，而天下自治矣。且圣智本欲利民，今既窃以为乱，反为民害，弃而不用，使民各安其居、乐其业，则享百倍之利矣。且仁义本为不孝不慈者劝，今既窃之以为乱，苟若弃之，则民有天性自然之孝慈可复矣，此即庄子所谓虎狼仁也。意谓虎狼亦有天性之孝慈，不待教而后能，况其人为物之灵乎？且智巧本为安天下，今既窃为盗贼之资，苟若弃之，则盗贼无有矣。然圣智仁义智巧之事，皆非朴素，乃所以文饰天下也。今皆去之，似乎于文则不足，于朴素则有余。因世人不知朴素浑全之道，故逐逐于外物，故多思多欲；今既去华取实，故令世人心志有所系属于朴素之道。若人人果能见素抱朴，则自然少思寡欲矣。若知老子此中道理，只以庄子《马蹄》《胠箧》作注解，自是超足。", "citationFull": "釋德清《道德經解》（整章一注）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "整章一注", "lemmaSimp": "第十九章" }, { "id": "c032", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s005" }, "lemma": "第十九章", "kind": "note", "text": "各本「絕聖棄智」二句在「絕仁棄義」二句之上，此從《永樂大典》王弼本及吳澄本。河上公以「我自然」以上為一章，「大道廢」四句為一章，「絕仁棄義」至「無」末為一章；今考其詞義相承，別無更端，故《永樂大典》王弼本合後兩段為一章，得之矣。吳澄本并通三章為一，於義尤備，故從之。至唐張君相以下章「絕學無憂」句附此章之末，而姚氏鼐從之，則文義音韻俱不協，今不取。", "authorNote": "節引；魏源本章正文以「絕仁棄義」居首", "citation": "魏源《老子本義》", "textSimp": "各本「绝圣弃智」二句在「绝仁弃义」二句之上，此从《永乐大典》王弼本及吴澄本。河上公以「我自然」以上为一章，「大道废」四句为一章，「绝仁弃义」至「无」末为一章；今考其词义相承，别无更端，故《永乐大典》王弼本合后两段为一章，得之矣。吴澄本并通三章为一，于义尤备，故从之。至唐张君相以下章「绝学无忧」句附此章之末，而姚氏鼐从之，则文义音韵俱不协，今不取。", "citationFull": "魏源《老子本義》（節引；魏源本章正文以「絕仁棄義」居首）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "节引；魏源本章正文以「绝仁弃义」居首", "lemmaSimp": "第十九章" }, { "id": "c033", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s005" }, "lemma": "第十九章", "kind": "note", "text": "「綿綿若存」，其有所屬乎！故魚游而水乘之，鳥飛而空憑之。含天下之文者，莫大乎素；資天下之不足者，莫大於樸。以為有，而固未親乎用；以為無，而人與天之相親者在此也。綴乎和以致生，是以能長生；離乎和以專用，是以無大用。", "authorNote": "王夫之本此章末有「絕學無憂」句，作「少思寡欲」", "citation": "王夫之《老子衍》", "textSimp": "「绵绵若存」，其有所属乎！故鱼游而水乘之，鸟飞而空凭之。含天下之文者，莫大乎素；资天下之不足者，莫大于朴。以为有，而固未亲乎用；以为无，而人与天之相亲者在此也。缀乎和以致生，是以能长生；离乎和以专用，是以无大用。", "citationFull": "王夫之《老子衍》（王夫之本此章末有「絕學無憂」句，作「少思寡欲」）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之本此章末有「绝学无忧」句，作「少思寡欲」", "lemmaSimp": "第十九章" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 4, "char": "絕聖棄智", "charSimp": "绝圣弃智", "startSimp": 0, "endSimp": 4, "pinyin": "jué shèng qì zhì", "gloss": "斷絕有名之聖，棄置分別之智。聖，有為制作之聖；智，矜徇分別之智。", "glossSimp": "断绝有名之圣，弃置分别之智。圣，有为制作之圣；智，矜徇分别之智。", "general": "河上公注：「絕聖制作，反初守元。」御疏：「制作之聖則有迹，矜徇之智則非真。」成玄英疏：「絕有名之聖，棄分別之智。」", "generalSimp": "河上公注：「绝圣制作，反初守元。」御疏：「制作之圣则有迹，矜徇之智则非真。」成玄英疏：「绝有名之圣，弃分别之智。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏", "成玄英疏" ], "refsSimp": [ "河上公注", "御疏", "成玄英疏" ] }, { "id": "n002", "sentenceId": "s001", "start": 5, "end": 9, "char": "民利百倍", "charSimp": "民利百倍", "startSimp": 5, "endSimp": 9, "pinyin": "mín lì bǎi bèi", "gloss": "百姓之利增益百倍。百倍，舉其大數，言利之多。", "glossSimp": "百姓之利增益百倍。百倍，举其大数，言利之多。", "general": "河上公注：「農事修，公無私。」御注：「人葉天和，物無失性，是有百倍之利。」李榮注：「略言百倍也。」", "generalSimp": "河上公注：「农事修，公无私。」御注：「人叶天和，物无失性，是有百倍之利。」李荣注：「略言百倍也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "李榮注" ], "refsSimp": [ "河上公注", "御注", "李荣注" ] }, { "id": "n003", "sentenceId": "s002", "start": 0, "end": 4, "char": "絕仁棄義", "charSimp": "绝仁弃义", "startSimp": 0, "endSimp": 4, "pinyin": "jué rén qì yì", "gloss": "斷絕偏尚之仁，棄置執迷之義。仁，兼愛；義，裁非合宜。", "glossSimp": "断绝偏尚之仁，弃置执迷之义。仁，兼爱；义，裁非合宜。", "general": "河上公注：「絕仁之見慧，棄義之尚華。」御注：「絕兼愛之仁，棄裁非之義。」成玄英疏：「絕偏尚之仁，棄執迷之義。」", "generalSimp": "河上公注：「绝仁之见慧，弃义之尚华。」御注：「绝兼爱之仁，弃裁非之义。」成玄英疏：「绝偏尚之仁，弃执迷之义。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "成玄英疏" ], "refsSimp": [ "河上公注", "御注", "成玄英疏" ] }, { "id": "n004", "sentenceId": "s002", "start": 5, "end": 9, "char": "民復孝慈", "charSimp": "民复孝慈", "startSimp": 5, "endSimp": 9, "pinyin": "mín fù xiào cí", "gloss": "百姓復歸天性之孝慈。復，返也。", "glossSimp": "百姓复归天性之孝慈。复，返也。", "general": "河上公注：「德化純也。」御疏：「慈孝有自然之素，故民復於大孝慈矣。」李榮注：「棄矯情之仁義，歸天性之孝慈。」", "generalSimp": "河上公注：「德化纯也。」御疏：「慈孝有自然之素，故民复于大孝慈矣。」李荣注：「弃矫情之仁义，归天性之孝慈。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏", "李榮注" ], "refsSimp": [ "河上公注", "御疏", "李荣注" ] }, { "id": "n005", "sentenceId": "s003", "start": 0, "end": 4, "char": "絕巧棄利", "charSimp": "绝巧弃利", "startSimp": 0, "endSimp": 4, "pinyin": "jué qiǎo qì lì", "gloss": "斷絕機巧，棄置貨利。巧，雕琢機械之巧；利，徇財爭利之利。", "glossSimp": "断绝机巧，弃置货利。巧，雕琢机械之巧；利，徇财争利之利。", "general": "河上公注：「絕巧者，詐偽亂真；棄利，塞貪路，閉權門。」御疏：「絕雕琢非法淫過之巧，棄徇財兼并乾沒之利。」", "generalSimp": "河上公注：「绝巧者，诈伪乱真；弃利，塞贪路，闭权门。」御疏：「绝雕琢非法淫过之巧，弃徇财兼并干没之利。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏" ], "refsSimp": [ "河上公注", "御疏" ] }, { "id": "n006", "sentenceId": "s003", "start": 5, "end": 9, "char": "盜賊無有", "charSimp": "盗贼无有", "startSimp": 5, "endSimp": 9, "pinyin": "dào zéi wú yǒu", "gloss": "盜賊不再產生。無有，謂無所從出。", "glossSimp": "盗贼不再产生。无有，谓无所从出。", "general": "河上公注：「上化公正，下無私邪。」御注：「足則不為盜賊矣。」李榮注：「棄寶無利，寧有盜乎？」", "generalSimp": "河上公注：「上化公正，下无私邪。」御注：「足则不为盗贼矣。」李荣注：「弃宝无利，宁有盗乎？」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "李榮注" ], "refsSimp": [ "河上公注", "御注", "李荣注" ] }, { "id": "n007", "sentenceId": "s004", "start": 5, "end": 8, "char": "文不足", "charSimp": "文不足", "startSimp": 5, "endSimp": 8, "pinyin": "wén bù zú", "gloss": "文教、文飾不足以化民垂教。文，文教、文飾。", "glossSimp": "文教、文饰不足以化民垂教。文，文教、文饰。", "general": "河上公注：「文不足以化民。」王弼注：「文甚不足，不令之有所屬，無以見其指。」御注：「但令絕棄，未示修行，故以為此文不足垂教。」", "generalSimp": "河上公注：「文不足以化民。」王弼注：「文甚不足，不令之有所属，无以见其指。」御注：「但令绝弃，未示修行，故以为此文不足垂教。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ] }, { "id": "n008", "sentenceId": "s004", "start": 11, "end": 14, "char": "有所屬", "charSimp": "有所属", "startSimp": 11, "endSimp": 14, "pinyin": "yǒu suǒ zhǔ", "gloss": "有所附著、歸屬。屬，附著、屬繼。", "glossSimp": "有所附着、归属。属，附着、属继。", "general": "河上公注：「當如下句。」王弼注：「屬之於素樸寡欲。」成玄英疏：「屬謂屬著付屬也。」吳澄注：「屬，猶云附著也。」", "generalSimp": "河上公注：「当如下句。」王弼注：「属之于素朴寡欲。」成玄英疏：「属谓属着付属也。」吴澄注：「属，犹云附着也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "吳澄注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "吴澄注" ] }, { "id": "n009", "sentenceId": "s005", "start": 0, "end": 4, "char": "見素抱樸", "charSimp": "见素抱朴", "startSimp": 0, "endSimp": 4, "pinyin": "jiàn sù bào pǔ", "gloss": "顯現本素，懷抱淳樸。素，未染色之絲；樸，未斲器之木。", "glossSimp": "显现本素，怀抱淳朴。素，未染色之丝；朴，未斲器之木。", "general": "河上公注：「見素者，當抱素守真，不尚文飾；抱樸者，當見其質樸以示天下。」御注：「見真素，守淳樸。」成玄英疏：「見素，去華也；抱樸，歸實也。」", "generalSimp": "河上公注：「见素者，当抱素守真，不尚文饰；抱朴者，当见其质朴以示天下。」御注：「见真素，守淳朴。」成玄英疏：「见素，去华也；抱朴，归实也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "成玄英疏" ], "refsSimp": [ "河上公注", "御注", "成玄英疏" ] }, { "id": "n010", "sentenceId": "s005", "start": 5, "end": 9, "char": "少私寡欲", "charSimp": "少私寡欲", "startSimp": 5, "endSimp": 9, "pinyin": "shǎo sī guǎ yù", "gloss": "減少私心，節制貪欲。", "glossSimp": "减少私心，节制贪欲。", "general": "河上公注：「少私者，正無私也；寡欲者，當知足也。」李榮注：「公而不黨，少私也；以性制情，寡欲也。」成玄英疏：「少私，公正也；寡欲，息貪也。」", "generalSimp": "河上公注：「少私者，正无私也；寡欲者，当知足也。」李荣注：「公而不党，少私也；以性制情，寡欲也。」成玄英疏：「少私，公正也；寡欲，息贪也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "李榮注", "成玄英疏" ], "refsSimp": [ "河上公注", "李荣注", "成玄英疏" ] } ], "glossary": { "絕聖棄智": "斷絕有名之聖，棄置分別之智。聖，有為制作之聖；智，矜徇分別之智。", "民利百倍": "百姓之利增益百倍。百倍，舉其大數，言利之多。", "絕仁棄義": "斷絕偏尚之仁，棄置執迷之義。仁，兼愛；義，裁非合宜。", "民復孝慈": "百姓復歸天性之孝慈。復，返也。", "絕巧棄利": "斷絕機巧，棄置貨利。巧，雕琢機械之巧；利，徇財爭利之利。", "盜賊無有": "盜賊不再產生。無有，謂無所從出。", "文不足": "文教、文飾不足以化民垂教。文，文教、文飾。", "有所屬": "有所附著、歸屬。屬，附著、屬繼。", "見素抱樸": "顯現本素，懷抱淳樸。素，未染色之絲；樸，未斲器之木。", "少私寡欲": "減少私心，節制貪欲。" }, "collations": [ { "sentenceId": "s004", "headword": "章次與「絕學無憂」的歸屬", "text": "河上公、王弼、唐玄宗、成玄英、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源諸本皆以「絕學無憂」屬第二十章；王夫之本以此句繫於「少思寡欲」之下，屬第十九章；魏源篇末辨張君相、姚鼐附「絕學無憂」於此章之末「文義音韻俱不協」，今不取。吳澄合第十七至十九章為其第十六章，魏源從之。本站從王弼本分章，「絕學無憂」入第二十章。", "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》、成玄英《老子道德經義疏》、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、王弼、唐玄宗、成玄英、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源诸本皆以「绝学无忧」属第二十章；王夫之本以此句系于「少思寡欲」之下，属第十九章；魏源篇末辨张君相、姚鼐附「绝学无忧」于此章之末「文义音韵俱不协」，今不取。吴澄合第十七至十九章为其第十六章，魏源从之。本站从王弼本分章，「绝学无忧」入第二十章。", "headwordSimp": "章次与「绝学无忧」的归属", "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》、成玄英《老子道德经义疏》、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": "s001", "headword": "絕聖棄智與絕仁棄義的先後", "text": "王弼、河上公、唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、憨山、王夫之諸本「絕聖棄智」二句在「絕仁棄義」二句之上；吳澄本以「絕仁棄義」居首；魏源從《永樂大典》王弼本及吳澄本，並自注「各本絕聖棄智二句在絕仁二句之上」。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》、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》、釋德清《道德經解》、王夫之《老子衍》、吳澄《道德真經注》、魏源《老子本義》", "textSimp": "王弼、河上公、唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、憨山、王夫之诸本「绝圣弃智」二句在「绝仁弃义」二句之上；吴澄本以「绝仁弃义」居首；魏源从《永乐大典》王弼本及吴澄本，并自注「各本绝圣弃智二句在绝仁二句之上」。正文从王弼本。", "headwordSimp": "绝圣弃智与绝仁弃义的先后", "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》、释德清《道德经解》、王夫之《老子衍》、吴澄《道德真经注》、魏源《老子本义》", "id": "k002" }, { "sentenceId": "s001", "headword": "李榮人利百倍", "text": "李榮本作「人利百倍」，王弼、河上公、唐玄宗、成玄英、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之諸本作「民利百倍」。李榮為唐道士，蓋避唐太宗諱改「民」為「人」。正文從王弼本作「民利百倍」。", "source": "李榮《道德真經注》、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》、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": "李荣本作「人利百倍」，王弼、河上公、唐玄宗、成玄英、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之诸本作「民利百倍」。李荣为唐道士，盖避唐太宗讳改「民」为「人」。正文从王弼本作「民利百倍」。", "headwordSimp": "李荣人利百倍", "sourceSimp": "李荣《道德真经注》、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》、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": "k003" }, { "sentenceId": "s003", "headword": "憨山絕巧棄智", "text": "憨山本作「絕巧棄智，盜賊無有」，王弼、河上公、唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、吳澄、魏源、王夫之諸本作「絕巧棄利」。正文從王弼本作「絕巧棄利」。", "source": "釋德清《道德經解》、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》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "憨山本作「绝巧弃智，盗贼无有」，王弼、河上公、唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、吴澄、魏源、王夫之诸本作「绝巧弃利」。正文从王弼本作「绝巧弃利」。", "headwordSimp": "憨山绝巧弃智", "sourceSimp": "释德清《道德经解》、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》、魏源《老子本义》、王夫之《老子衍》", "id": "k004" }, { "sentenceId": "s005", "headword": "少私寡欲與少思寡欲", "text": "憨山本、王夫之本作「少思寡欲」，王弼、河上公、唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、吳澄、魏源諸本作「少私寡欲」。正文從王弼本作「少私寡欲」。", "source": "釋德清《道德經解》、王夫之《老子衍》、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》、魏源《老子本義》", "textSimp": "憨山本、王夫之本作「少思寡欲」，王弼、河上公、唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、吴澄、魏源诸本作「少私寡欲」。正文从王弼本作「少私寡欲」。", "headwordSimp": "少私寡欲与少思寡欲", "sourceSimp": "释德清《道德经解》、王夫之《老子衍》、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》、魏源《老子本义》", "id": "k005" }, { "sentenceId": "s004", "headword": "王弼注文而未足", "text": "王弼正文作「此三者以為文不足」，其注云「此三者以為文而未足」，多一「而」字；傅奕本正文作「以為文而未足也」，李約本作「末足」（據魏源校語）。正文從王弼本作「以為文不足」，注文仍底本之舊。", "source": "王弼《老子道德經注》、魏源《老子本義》", "textSimp": "王弼正文作「此三者以为文不足」，其注云「此三者以为文而未足」，多一「而」字；傅奕本正文作「以为文而未足也」，李约本作「末足」（据魏源校语）。正文从王弼本作「以为文不足」，注文仍底本之旧。", "headwordSimp": "王弼注文而未足", "sourceSimp": "王弼《老子道德经注》、魏源《老子本义》", "id": "k006" }, { "sentenceId": "s002", "headword": "河上公見慧與恩惠", "text": "河上公本作「絕仁之見慧，棄義之尚華」，唐玄宗《道德真經注疏》所引河上公作「絕仁之恩惠也」；「見慧」謂炫示智慧，與「尚華」對文，於義為長，今從河上公本。", "source": "河上公《老子道德經章句》、唐玄宗《道德真經注疏》", "textSimp": "河上公本作「绝仁之见慧，弃义之尚华」，唐玄宗《道德真经注疏》所引河上公作「绝仁之恩惠也」；「见慧」谓炫示智慧，与「尚华」对文，于义为长，今从河上公本。", "headwordSimp": "河上公见慧与恩惠", "sourceSimp": "河上公《老子道德经章句》、唐玄宗《道德真经注疏》", "id": "k007" }, { "sentenceId": "s004", "headword": "陸希聲傳缺字", "text": "陸希聲《道德經傳》「則可息□𣀮矣」，底本缺二字；據上文「盜賊無有」及「歸過於巧利」推之，文義當是「則可息盜賊矣」，然未敢輒補，存疑。", "source": "陸希聲《道德經傳》", "textSimp": "陆希声《道德经传》「则可息□𣀮矣」，底本缺二字；据上文「盗贼无有」及「归过于巧利」推之，文义当是「则可息盗贼矣」，然未敢辄补，存疑。", "headwordSimp": "陆希声传缺字", "sourceSimp": "陆希声《道德经传》", "id": "k008" }, { "sentenceId": "s005", "headword": "魏源袌朴", "text": "魏源本作「見素袌朴」，自注「袌今作抱，古今字」；王弼、河上公、唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、王夫之諸本作「抱樸」或「抱朴」。正文從王弼本作「抱樸」。", "source": "魏源《老子本義》、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》、王夫之《老子衍》", "textSimp": "魏源本作「见素袌朴」，自注「袌今作抱，古今字」；王弼、河上公、唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、王夫之诸本作「抱朴」或「抱朴」。正文从王弼本作「抱朴」。", "headwordSimp": "魏源袌朴", "sourceSimp": "魏源《老子本义》、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》、王夫之《老子衍》", "id": "k009" } ], "glossarySimp": { "绝圣弃智": "断绝有名之圣，弃置分别之智。圣，有为制作之圣；智，矜徇分别之智。", "民利百倍": "百姓之利增益百倍。百倍，举其大数，言利之多。", "绝仁弃义": "断绝偏尚之仁，弃置执迷之义。仁，兼爱；义，裁非合宜。", "民复孝慈": "百姓复归天性之孝慈。复，返也。", "绝巧弃利": "断绝机巧，弃置货利。巧，雕琢机械之巧；利，徇财争利之利。", "盗贼无有": "盗贼不再产生。无有，谓无所从出。", "文不足": "文教、文饰不足以化民垂教。文，文教、文饰。", "有所属": "有所附着、归属。属，附着、属继。", "见素抱朴": "显现本素，怀抱淳朴。素，未染色之丝；朴，未斲器之木。", "少私寡欲": "减少私心，节制贪欲。" }, "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": "絕聖棄智", "headwordSimp": "绝圣弃智", "pinyin": "jué shèng qì zhì", "gloss": "斷絕有名之聖，棄置分別之智。聖，有為制作之聖；智，矜徇分別之智。", "glossSimp": "断绝有名之圣，弃置分别之智。圣，有为制作之圣；智，矜徇分别之智。", "general": "河上公注：「絕聖制作，反初守元。」御疏：「制作之聖則有迹，矜徇之智則非真。」成玄英疏：「絕有名之聖，棄分別之智。」", "generalSimp": "河上公注：「绝圣制作，反初守元。」御疏：「制作之圣则有迹，矜徇之智则非真。」成玄英疏：「绝有名之圣，弃分别之智。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏", "成玄英疏" ], "refsSimp": [ "河上公注", "御疏", "成玄英疏" ], "forms": [ { "form": "絕聖棄智", "formSimp": "绝圣弃智", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "民利百倍", "headwordSimp": "民利百倍", "pinyin": "mín lì bǎi bèi", "gloss": "百姓之利增益百倍。百倍，舉其大數，言利之多。", "glossSimp": "百姓之利增益百倍。百倍，举其大数，言利之多。", "general": "河上公注：「農事修，公無私。」御注：「人葉天和，物無失性，是有百倍之利。」李榮注：「略言百倍也。」", "generalSimp": "河上公注：「农事修，公无私。」御注：「人叶天和，物无失性，是有百倍之利。」李荣注：「略言百倍也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "李榮注" ], "refsSimp": [ "河上公注", "御注", "李荣注" ], "forms": [ { "form": "民利百倍", "formSimp": "民利百倍", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "絕仁棄義", "headwordSimp": "绝仁弃义", "pinyin": "jué rén qì yì", "gloss": "斷絕偏尚之仁，棄置執迷之義。仁，兼愛；義，裁非合宜。", "glossSimp": "断绝偏尚之仁，弃置执迷之义。仁，兼爱；义，裁非合宜。", "general": "河上公注：「絕仁之見慧，棄義之尚華。」御注：「絕兼愛之仁，棄裁非之義。」成玄英疏：「絕偏尚之仁，棄執迷之義。」", "generalSimp": "河上公注：「绝仁之见慧，弃义之尚华。」御注：「绝兼爱之仁，弃裁非之义。」成玄英疏：「绝偏尚之仁，弃执迷之义。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "成玄英疏" ], "refsSimp": [ "河上公注", "御注", "成玄英疏" ], "forms": [ { "form": "絕仁棄義", "formSimp": "绝仁弃义", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "民復孝慈", "headwordSimp": "民复孝慈", "pinyin": "mín fù xiào cí", "gloss": "百姓復歸天性之孝慈。復，返也。", "glossSimp": "百姓复归天性之孝慈。复，返也。", "general": "河上公注：「德化純也。」御疏：「慈孝有自然之素，故民復於大孝慈矣。」李榮注：「棄矯情之仁義，歸天性之孝慈。」", "generalSimp": "河上公注：「德化纯也。」御疏：「慈孝有自然之素，故民复于大孝慈矣。」李荣注：「弃矫情之仁义，归天性之孝慈。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏", "李榮注" ], "refsSimp": [ "河上公注", "御疏", "李荣注" ], "forms": [ { "form": "民復孝慈", "formSimp": "民复孝慈", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "絕巧棄利", "headwordSimp": "绝巧弃利", "pinyin": "jué qiǎo qì lì", "gloss": "斷絕機巧，棄置貨利。巧，雕琢機械之巧；利，徇財爭利之利。", "glossSimp": "断绝机巧，弃置货利。巧，雕琢机械之巧；利，徇财争利之利。", "general": "河上公注：「絕巧者，詐偽亂真；棄利，塞貪路，閉權門。」御疏：「絕雕琢非法淫過之巧，棄徇財兼并乾沒之利。」", "generalSimp": "河上公注：「绝巧者，诈伪乱真；弃利，塞贪路，闭权门。」御疏：「绝雕琢非法淫过之巧，弃徇财兼并干没之利。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御疏" ], "refsSimp": [ "河上公注", "御疏" ], "forms": [ { "form": "絕巧棄利", "formSimp": "绝巧弃利", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "盜賊無有", "headwordSimp": "盗贼无有", "pinyin": "dào zéi wú yǒu", "gloss": "盜賊不再產生。無有，謂無所從出。", "glossSimp": "盗贼不再产生。无有，谓无所从出。", "general": "河上公注：「上化公正，下無私邪。」御注：「足則不為盜賊矣。」李榮注：「棄寶無利，寧有盜乎？」", "generalSimp": "河上公注：「上化公正，下无私邪。」御注：「足则不为盗贼矣。」李荣注：「弃宝无利，宁有盗乎？」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "李榮注" ], "refsSimp": [ "河上公注", "御注", "李荣注" ], "forms": [ { "form": "盜賊無有", "formSimp": "盗贼无有", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "文不足", "headwordSimp": "文不足", "pinyin": "wén bù zú", "gloss": "文教、文飾不足以化民垂教。文，文教、文飾。", "glossSimp": "文教、文饰不足以化民垂教。文，文教、文饰。", "general": "河上公注：「文不足以化民。」王弼注：「文甚不足，不令之有所屬，無以見其指。」御注：「但令絕棄，未示修行，故以為此文不足垂教。」", "generalSimp": "河上公注：「文不足以化民。」王弼注：「文甚不足，不令之有所属，无以见其指。」御注：「但令绝弃，未示修行，故以为此文不足垂教。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ], "forms": [ { "form": "文不足", "formSimp": "文不足", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "有所屬", "headwordSimp": "有所属", "pinyin": "yǒu suǒ zhǔ", "gloss": "有所附著、歸屬。屬，附著、屬繼。", "glossSimp": "有所附着、归属。属，附着、属继。", "general": "河上公注：「當如下句。」王弼注：「屬之於素樸寡欲。」成玄英疏：「屬謂屬著付屬也。」吳澄注：「屬，猶云附著也。」", "generalSimp": "河上公注：「当如下句。」王弼注：「属之于素朴寡欲。」成玄英疏：「属谓属着付属也。」吴澄注：「属，犹云附着也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "吳澄注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "吴澄注" ], "forms": [ { "form": "有所屬", "formSimp": "有所属", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "見素抱樸", "headwordSimp": "见素抱朴", "pinyin": "jiàn sù bào pǔ", "gloss": "顯現本素，懷抱淳樸。素，未染色之絲；樸，未斲器之木。", "glossSimp": "显现本素，怀抱淳朴。素，未染色之丝；朴，未斲器之木。", "general": "河上公注：「見素者，當抱素守真，不尚文飾；抱樸者，當見其質樸以示天下。」御注：「見真素，守淳樸。」成玄英疏：「見素，去華也；抱樸，歸實也。」", "generalSimp": "河上公注：「见素者，当抱素守真，不尚文饰；抱朴者，当见其质朴以示天下。」御注：「见真素，守淳朴。」成玄英疏：「见素，去华也；抱朴，归实也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "成玄英疏" ], "refsSimp": [ "河上公注", "御注", "成玄英疏" ], "forms": [ { "form": "見素抱樸", "formSimp": "见素抱朴", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "少私寡欲", "headwordSimp": "少私寡欲", "pinyin": "shǎo sī guǎ yù", "gloss": "減少私心，節制貪欲。", "glossSimp": "减少私心，节制贪欲。", "general": "河上公注：「少私者，正無私也；寡欲者，當知足也。」李榮注：「公而不黨，少私也；以性制情，寡欲也。」成玄英疏：「少私，公正也；寡欲，息貪也。」", "generalSimp": "河上公注：「少私者，正无私也；寡欲者，当知足也。」李荣注：「公而不党，少私也；以性制情，寡欲也。」成玄英疏：「少私，公正也；寡欲，息贪也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "李榮注", "成玄英疏" ], "refsSimp": [ "河上公注", "李荣注", "成玄英疏" ], "forms": [ { "form": "少私寡欲", "formSimp": "少私寡欲", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 11, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "絕聖棄智", "headwordSimp": "绝圣弃智", "pinyin": "", "gloss": 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"断绝偏尚之仁，弃置执迷之义。仁，兼爱；义，裁非合宜。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "絕仁棄義", "formSimp": "绝仁弃义", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 14, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "民復孝慈", "headwordSimp": "民复孝慈", "pinyin": "", "gloss": "百姓復歸天性之孝慈。復，返也。", "glossSimp": "百姓复归天性之孝慈。复，返也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "民復孝慈", "formSimp": "民复孝慈", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 15, "id": "g005", "noteId": "", "sentenceId": "s003", "headword": "絕巧棄利", "headwordSimp": "绝巧弃利", "pinyin": "", "gloss": "斷絕機巧，棄置貨利。巧，雕琢機械之巧；利，徇財爭利之利。", "glossSimp": "断绝机巧，弃置货利。巧，雕琢机械之巧；利，徇财争利之利。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "絕巧棄利", "formSimp": "绝巧弃利", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 16, "id": "g006", "noteId": "", "sentenceId": "s003", "headword": "盜賊無有", "headwordSimp": "盗贼无有", "pinyin": "", "gloss": "盜賊不再產生。無有，謂無所從出。", "glossSimp": "盗贼不再产生。无有，谓无所从出。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "盜賊無有", "formSimp": "盗贼无有", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 17, "id": "g007", "noteId": "", "sentenceId": "s004", "headword": "文不足", "headwordSimp": "文不足", "pinyin": "", "gloss": "文教、文飾不足以化民垂教。文，文教、文飾。", "glossSimp": "文教、文饰不足以化民垂教。文，文教、文饰。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "文不足", "formSimp": "文不足", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 18, "id": "g008", "noteId": "", "sentenceId": "s004", "headword": "有所屬", "headwordSimp": "有所属", "pinyin": "", "gloss": "有所附著、歸屬。屬，附著、屬繼。", "glossSimp": "有所附着、归属。属，附着、属继。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "有所屬", "formSimp": "有所属", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 19, "id": "g009", "noteId": "", "sentenceId": "s005", "headword": "見素抱樸", "headwordSimp": "见素抱朴", "pinyin": "", "gloss": "顯現本素，懷抱淳樸。素，未染色之絲；樸，未斲器之木。", "glossSimp": "显现本素，怀抱淳朴。素，未染色之丝；朴，未斲器之木。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "見素抱樸", "formSimp": "见素抱朴", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 20, "id": "g010", "noteId": "", "sentenceId": "s005", "headword": "少私寡欲", "headwordSimp": "少私寡欲", "pinyin": "", "gloss": "減少私心，節制貪欲。", "glossSimp": "减少私心，节制贪欲。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "少私寡欲", "formSimp": "少私寡欲", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 } ] }, "relations": { "version": "1.0.0", "note": "第十九章五句的十二家對照。嚴遵道經原卷缺卷一至六，此章《玄德纂疏》無輯文，故不列；河上公、王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十二家四組皆備。河上公、成玄英、唐玄宗、李榮逐句分疏，王弼、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之各以整章一段通釋，故四組皆見。陸希聲獨謂前三句為「或者」過差之論，非老氏之指，其說最異。", "concepts": [ { "id": "jue-sheng-qi-zhi-min-li-bai-bei", "name": "絕聖棄智，民利百倍", "nameTrad": "絕聖棄智，民利百倍", "question": "絕棄聖智何以反而使民利百倍？所絕者是聖智之實，還是聖智末流之迹與竊名之偽？", "questionTrad": "絕棄聖智何以反而使民利百倍？所絕者是聖智之實，還是聖智末流之迹與竊名之偽？", "intro": "首句言絕棄聖智而民利百倍。河上公謂絕制作之聖、反初守元，棄智惠、反無為，則農事修而公無私；王弼謂聖智乃才之善，直云絕則文甚不足，不令有所屬則無以見其指，故當屬之素樸寡欲；成玄英謂絕有名之聖、分別之智則人皆反本，利極多，百倍舉其大數，引魯酒薄而邯鄲圍、田成子竊齊；唐玄宗御注謂絕聖人言教之迹、棄凡夫智詐之用則人淳樸而百倍其利，御疏申以制作之聖有迹、矜徇之智非真，失真生巧偽、逐迹喪本，故皆絕棄；李榮謂聖智本為人情所仰，然名生而物迷，聖生則盜起、智用則賊來，絕棄則盜賊不起而利實多；陸希聲獨謂或者因聖智利物而物受害，遂欲絕棄以利百倍，此乃過差之論，聖智乃成器之長，當因弊救之，非老氏之指；呂惠卿謂唯無名之樸可以鎮天下，絕聖棄智乃所以復樸，能復其初則有至足之富；蘇轍謂非聖智不足以知道，世不知其本而馳騁其末，民不勝其害，故絕聖棄智而民利百倍；吳澄謂絕棄王者聖智以反於帝之仁義，則民利其利，比於王時相去百倍；憨山謂聖智本欲利民，既竊以為亂，棄而不用則民安其業而享百倍之利；魏源從吳澄皇帝王伯遞降之說，以絕棄為反本之漸；王夫之謂含天下之文者莫大乎素，資天下之不足者莫大於樸，去聖智之文而歸樸，乃所以全其用。諸家多謂所絕者非聖智之實，乃其末流之迹；陸希聲更謂前三句非老氏之指。", "introTrad": "首句言絕棄聖智而民利百倍。河上公謂絕制作之聖、反初守元，棄智惠、反無為，則農事修而公無私；王弼謂聖智乃才之善，直云絕則文甚不足，不令有所屬則無以見其指，故當屬之素樸寡欲；成玄英謂絕有名之聖、分別之智則人皆反本，利極多，百倍舉其大數，引魯酒薄而邯鄲圍、田成子竊齊；唐玄宗御注謂絕聖人言教之迹、棄凡夫智詐之用則人淳樸而百倍其利，御疏申以制作之聖有迹、矜徇之智非真，失真生巧偽、逐迹喪本，故皆絕棄；李榮謂聖智本為人情所仰，然名生而物迷，聖生則盜起、智用則賊來，絕棄則盜賊不起而利實多；陸希聲獨謂或者因聖智利物而物受害，遂欲絕棄以利百倍，此乃過差之論，聖智乃成器之長，當因弊救之，非老氏之指；呂惠卿謂唯無名之樸可以鎮天下，絕聖棄智乃所以復樸，能復其初則有至足之富；蘇轍謂非聖智不足以知道，世不知其本而馳騁其末，民不勝其害，故絕聖棄智而民利百倍；吳澄謂絕棄王者聖智以反於帝之仁義，則民利其利，比於王時相去百倍；憨山謂聖智本欲利民，既竊以為亂，棄而不用則民安其業而享百倍之利；魏源從吳澄皇帝王伯遞降之說，以絕棄為反本之漸；王夫之謂含天下之文者莫大乎素，資天下之不足者莫大於樸，去聖智之文而歸樸，乃所以全其用。諸家多謂所絕者非聖智之實，乃其末流之迹；陸希聲更謂前三句非老氏之指。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "絕制作之聖、棄智惠，反初守元，則農事修而公無私。", "thesisTrad": "絕制作之聖、棄智惠，反初守元，則農事修而公無私。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "绝制作之圣、弃智惠，反初守元，则农事修而公无私。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "聖智乃才之善，直云絕則文不足，當屬之素樸寡欲。", "thesisTrad": "聖智乃才之善，直云絕則文不足，當屬之素樸寡欲。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "圣智乃才之善，直云绝则文不足，当属之素朴寡欲。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "絕有名之聖、分別之智，人皆反本，百倍舉其大數。", "thesisTrad": "絕有名之聖、分別之智，人皆反本，百倍舉其大數。", "noteIds": [ "c007" ], "workTypeSimp": "疏", "thesisSimp": "绝有名之圣、分别之智，人皆反本，百倍举其大数。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "絕言教之迹、棄智詐之用則人淳樸而百倍其利；御疏申制作有迹、矜徇非真。", "thesisTrad": "絕言教之迹、棄智詐之用則人淳樸而百倍其利；御疏申制作有迹、矜徇非真。", "noteIds": [ "c012", "c013" ], "workTypeSimp": "御注", "thesisSimp": "绝言教之迹、弃智诈之用则人淳朴而百倍其利；御疏申制作有迹、矜徇非真。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "聖智名生而物迷，聖生盜起、智用賊來，絕棄則利實多。", "thesisTrad": "聖智名生而物迷，聖生盜起、智用賊來，絕棄則利實多。", "noteIds": [ "c022" ], "workTypeSimp": "注", "thesisSimp": "圣智名生而物迷，圣生盗起、智用贼来，绝弃则利实多。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "或者因利物受害而欲絕棄，乃過差之論；聖智為成器之長，非老氏之指。", "thesisTrad": "或者因利物受害而欲絕棄，乃過差之論；聖智為成器之長，非老氏之指。", "noteIds": [ "c027" ], "workTypeSimp": "传", "thesisSimp": "或者因利物受害而欲绝弃，乃过差之论；圣智为成器之长，非老氏之指。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "唯無名之樸可以鎮天下，絕聖棄智乃所以復樸，復初則利百倍。", "thesisTrad": "唯無名之樸可以鎮天下，絕聖棄智乃所以復樸，復初則利百倍。", "noteIds": [ "c028" ], "workTypeSimp": "传", "thesisSimp": "唯无名之朴可以镇天下，绝圣弃智乃所以复朴，复初则利百倍。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "非聖智不足以知道，世馳其末而民受害，故絕棄而利百倍。", "thesisTrad": "非聖智不足以知道，世馳其末而民受害，故絕棄而利百倍。", "noteIds": [ "c029" ], "workTypeSimp": "解", "thesisSimp": "非圣智不足以知道，世驰其末而民受害，故绝弃而利百倍。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "絕棄王者聖智以反於帝之仁義，民利其利，相去百倍。", "thesisTrad": "絕棄王者聖智以反於帝之仁義，民利其利，相去百倍。", "noteIds": [ "c030" ], "workTypeSimp": "注", "thesisSimp": "绝弃王者圣智以反于帝之仁义，民利其利，相去百倍。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "聖智本欲利民，竊以為亂則反害，棄而不用則享百倍之利。", "thesisTrad": "聖智本欲利民，竊以為亂則反害，棄而不用則享百倍之利。", "noteIds": [ "c031" ], "workTypeSimp": "解", "thesisSimp": "圣智本欲利民，窃以为乱则反害，弃而不用则享百倍之利。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "從吳澄皇帝王伯遞降之說，以絕棄為反本之漸；正文以絕仁居首。", "thesisTrad": "從吳澄皇帝王伯遞降之說，以絕棄為反本之漸；正文以絕仁居首。", "noteIds": [ "c032" ], "workTypeSimp": "本义", "thesisSimp": "从吴澄皇帝王伯递降之说，以绝弃为反本之渐；正文以绝仁居首。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "含文莫大乎素，資不足莫大於樸，去聖智之文而歸樸乃全其用。", "thesisTrad": "含文莫大乎素，資不足莫大於樸，去聖智之文而歸樸乃全其用。", "noteIds": [ "c033" ], "workTypeSimp": "衍", "thesisSimp": "含文莫大乎素，资不足莫大于朴，去圣智之文而归朴乃全其用。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公謂絕制作之聖、棄智惠，反初守元，則農事修而公無私。", "textTrad": "河上公謂絕制作之聖、棄智惠，反初守元，則農事修而公無私。", "relationSimp": "立论", "textSimp": "河上公谓绝制作之圣、弃智惠，反初守元，则农事修而公无私。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "王弼謂聖智乃才之善，直云絕則文不足，當屬之素樸寡欲。", "textTrad": "王弼謂聖智乃才之善，直云絕則文不足，當屬之素樸寡欲。", "relationSimp": "注", "textSimp": "王弼谓圣智乃才之善，直云绝则文不足，当属之素朴寡欲。" }, { "noteId": "c007", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂絕有名之聖、分別之智，人皆反本，百倍舉其大數。", "textTrad": "成玄英謂絕有名之聖、分別之智，人皆反本，百倍舉其大數。", "relationSimp": "疏", "textSimp": "成玄英谓绝有名之圣、分别之智，人皆反本，百倍举其大数。" }, { "noteId": "c012", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂絕言教之迹、棄智詐之用，則人淳樸而百倍其利。", "textTrad": "唐玄宗謂絕言教之迹、棄智詐之用，則人淳樸而百倍其利。", "relationSimp": "御注", "textSimp": "唐玄宗谓绝言教之迹、弃智诈之用，则人淳朴而百倍其利。" }, { "noteId": "c013", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以制作之聖有迹、矜徇之智非真，失真逐迹故皆絕棄。", "textTrad": "御疏申以制作之聖有迹、矜徇之智非真，失真逐迹故皆絕棄。", "relationSimp": "御疏", "textSimp": "御疏申以制作之圣有迹、矜徇之智非真，失真逐迹故皆绝弃。" }, { "noteId": "c022", "relation": "注", "relationTrad": "注", "text": "李榮謂聖智名生而物迷，絕棄則盜賊不起而利實多。", "textTrad": "李榮謂聖智名生而物迷，絕棄則盜賊不起而利實多。", "relationSimp": "注", "textSimp": "李荣谓圣智名生而物迷，绝弃则盗贼不起而利实多。" }, { "noteId": "c027", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂或者之論過差，聖智乃成器之長，非老氏之指。", "textTrad": "陸希聲謂或者之論過差，聖智乃成器之長，非老氏之指。", "relationSimp": "传", "textSimp": "陆希声谓或者之论过差，圣智乃成器之长，非老氏之指。" }, { "noteId": "c028", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂唯無名之樸可以鎮天下，絕聖棄智乃所以復樸。", "textTrad": "呂惠卿謂唯無名之樸可以鎮天下，絕聖棄智乃所以復樸。", "relationSimp": "传", "textSimp": "吕惠卿谓唯无名之朴可以镇天下，绝圣弃智乃所以复朴。" }, { "noteId": "c029", "relation": "解", "relationTrad": "解", "text": "蘇轍謂世馳聖智之末而民受害，故絕棄而民利百倍。", "textTrad": "蘇轍謂世馳聖智之末而民受害，故絕棄而民利百倍。", "relationSimp": "解", "textSimp": "苏辙谓世驰圣智之末而民受害，故绝弃而民利百倍。" }, { "noteId": "c030", "relation": "注", "relationTrad": "注", "text": "吳澄謂絕棄王者聖智以反於帝之仁義，民利百倍。", "textTrad": "吳澄謂絕棄王者聖智以反於帝之仁義，民利百倍。", "relationSimp": "注", "textSimp": "吴澄谓绝弃王者圣智以反于帝之仁义，民利百倍。" }, { "noteId": "c031", "relation": "解", "relationTrad": "解", "text": "憨山謂聖智竊以為亂則反害，棄而不用則享百倍之利。", "textTrad": "憨山謂聖智竊以為亂則反害，棄而不用則享百倍之利。", "relationSimp": "解", "textSimp": "憨山谓圣智窃以为乱则反害，弃而不用则享百倍之利。" }, { "noteId": "c032", "relation": "本義", "relationTrad": "本義", "text": "魏源從吳澄遞降之說，以絕棄為反本之漸。", "textTrad": "魏源從吳澄遞降之說，以絕棄為反本之漸。", "relationSimp": "本义", "textSimp": "魏源从吴澄递降之说，以绝弃为反本之渐。" }, { "noteId": "c033", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂含文莫大乎素，資不足莫大於樸。", "textTrad": "王夫之謂含文莫大乎素，資不足莫大於樸。", "relationSimp": "衍", "textSimp": "王夫之谓含文莫大乎素，资不足莫大于朴。" } ], "nameSimp": "绝圣弃智，民利百倍", "questionSimp": "绝弃圣智何以反而使民利百倍？所绝者是圣智之实，还是圣智末流之迹与窃名之伪？", "introSimp": "首句言绝弃圣智而民利百倍。河上公谓绝制作之圣、反初守元，弃智惠、反无为，则农事修而公无私；王弼谓圣智乃才之善，直云绝则文甚不足，不令有所属则无以见其指，故当属之素朴寡欲；成玄英谓绝有名之圣、分别之智则人皆反本，利极多，百倍举其大数，引鲁酒薄而邯郸围、田成子窃齐；唐玄宗御注谓绝圣人言教之迹、弃凡夫智诈之用则人淳朴而百倍其利，御疏申以制作之圣有迹、矜徇之智非真，失真生巧伪、逐迹丧本，故皆绝弃；李荣谓圣智本为人情所仰，然名生而物迷，圣生则盗起、智用则贼来，绝弃则盗贼不起而利实多；陆希声独谓或者因圣智利物而物受害，遂欲绝弃以利百倍，此乃过差之论，圣智乃成器之长，当因弊救之，非老氏之指；吕惠卿谓唯无名之朴可以镇天下，绝圣弃智乃所以复朴，能复其初则有至足之富；苏辙谓非圣智不足以知道，世不知其本而驰骋其末，民不胜其害，故绝圣弃智而民利百倍；吴澄谓绝弃王者圣智以反于帝之仁义，则民利其利，比于王时相去百倍；憨山谓圣智本欲利民，既窃以为乱，弃而不用则民安其业而享百倍之利；魏源从吴澄皇帝王伯递降之说，以绝弃为反本之渐；王夫之谓含天下之文者莫大乎素，资天下之不足者莫大于朴，去圣智之文而归朴，乃所以全其用。诸家多谓所绝者非圣智之实，乃其末流之迹；陆希声更谓前三句非老氏之指。" }, { "id": "jue-ren-qi-yi-min-fu-xiao-ci", "name": "絕仁棄義，民復孝慈", "nameTrad": "絕仁棄義，民復孝慈", "question": "仁義本以成孝慈，何以絕棄仁義反能使民復孝慈？所棄者是仁義之實，還是矯情竊名之迹？", "questionTrad": "仁義本以成孝慈，何以絕棄仁義反能使民復孝慈？所棄者是仁義之實，還是矯情竊名之迹？", "intro": "次句言絕棄仁義而民復孝慈。河上公謂絕仁之見慧、棄義之尚華，則民復孝慈而德化純；王弼謂仁義乃人之善，直云絕則文不足，當屬之素樸寡欲；成玄英謂絕偏尚之仁、執迷之義則人皆率性，孝出天理、慈任自然，引莊子仁義為先王蘧廬、已陳芻狗；唐玄宗御注謂絕兼愛之仁、棄裁非之義則人復大孝慈，御疏申以大道之代言迹滅名去，六紀廢絕則孝慈名彰，絕棄則江湖無濡沫之迹而慈孝有自然之素；李榮謂仁義雖立人之道，實矯人之情，棄矯情之仁義則歸天性之孝慈；陸希聲謂或者因仁義和民而民得怨，遂欲放棄，然仁義乃群倫之美，當因弊救之，章末在少私寡欲，絕仁棄義非老氏之指；呂惠卿謂絕仁棄義則不以美善累心，民復孝慈而六親皆和，不知有孝慈；蘇轍謂仁義所以為孝慈，及衰世竊仁義之名以要利，子違父而父虐子，乃仁義之迹為之，故絕棄則民復孝慈；吳澄謂絕棄帝者仁義以反於皇之大道，則民復其初，子孝父慈如淳古；憨山謂仁義本為不孝不慈者勸，既竊以為亂，棄之則復天性自然之孝慈，即莊子所謂虎狼之仁；魏源從吳澄說，以絕棄仁義為反皇之漸；王夫之謂素樸為文之含、不足之資，仁義之文去而天性之和全，孝慈不待名。諸家多以所絕者為矯情之仁義、竊名之迹，非仁義之實。", "introTrad": "次句言絕棄仁義而民復孝慈。河上公謂絕仁之見慧、棄義之尚華，則民復孝慈而德化純；王弼謂仁義乃人之善，直云絕則文不足，當屬之素樸寡欲；成玄英謂絕偏尚之仁、執迷之義則人皆率性，孝出天理、慈任自然，引莊子仁義為先王蘧廬、已陳芻狗；唐玄宗御注謂絕兼愛之仁、棄裁非之義則人復大孝慈，御疏申以大道之代言迹滅名去，六紀廢絕則孝慈名彰，絕棄則江湖無濡沫之迹而慈孝有自然之素；李榮謂仁義雖立人之道，實矯人之情，棄矯情之仁義則歸天性之孝慈；陸希聲謂或者因仁義和民而民得怨，遂欲放棄，然仁義乃群倫之美，當因弊救之，章末在少私寡欲，絕仁棄義非老氏之指；呂惠卿謂絕仁棄義則不以美善累心，民復孝慈而六親皆和，不知有孝慈；蘇轍謂仁義所以為孝慈，及衰世竊仁義之名以要利，子違父而父虐子，乃仁義之迹為之，故絕棄則民復孝慈；吳澄謂絕棄帝者仁義以反於皇之大道，則民復其初，子孝父慈如淳古；憨山謂仁義本為不孝不慈者勸，既竊以為亂，棄之則復天性自然之孝慈，即莊子所謂虎狼之仁；魏源從吳澄說，以絕棄仁義為反皇之漸；王夫之謂素樸為文之含、不足之資，仁義之文去而天性之和全，孝慈不待名。諸家多以所絕者為矯情之仁義、竊名之迹，非仁義之實。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "絕仁之見慧、棄義之尚華，則民復孝慈而德化純。", "thesisTrad": "絕仁之見慧、棄義之尚華，則民復孝慈而德化純。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "绝仁之见慧、弃义之尚华，则民复孝慈而德化纯。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "仁義乃人之善，直云絕則文不足，當屬之素樸寡欲。", "thesisTrad": "仁義乃人之善，直云絕則文不足，當屬之素樸寡欲。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "仁义乃人之善，直云绝则文不足，当属之素朴寡欲。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "絕偏尚之仁、執迷之義，人皆率性，孝出天理、慈任自然。", "thesisTrad": "絕偏尚之仁、執迷之義，人皆率性，孝出天理、慈任自然。", "noteIds": [ "c008" ], "workTypeSimp": "疏", "thesisSimp": "绝偏尚之仁、执迷之义，人皆率性，孝出天理、慈任自然。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "絕兼愛裁非則復大孝慈；御疏申以迹滅名去、慈孝有自然之素。", "thesisTrad": "絕兼愛裁非則復大孝慈；御疏申以迹滅名去、慈孝有自然之素。", "noteIds": [ "c014", "c015" ], "workTypeSimp": "御注", "thesisSimp": "绝兼爱裁非则复大孝慈；御疏申以迹灭名去、慈孝有自然之素。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "仁義立人之道而實矯情，棄矯情則歸天性之孝慈。", "thesisTrad": "仁義立人之道而實矯情，棄矯情則歸天性之孝慈。", "noteIds": [ "c023" ], "workTypeSimp": "注", "thesisSimp": "仁义立人之道而实矫情，弃矫情则归天性之孝慈。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "仁義為群倫之美，或者欲放棄乃過差；章末在少私寡欲。", "thesisTrad": "仁義為群倫之美，或者欲放棄乃過差；章末在少私寡欲。", "noteIds": [ "c027" ], "workTypeSimp": "传", "thesisSimp": "仁义为群伦之美，或者欲放弃乃过差；章末在少私寡欲。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "絕仁棄義則不以美善累心，民復孝慈而六親皆和。", "thesisTrad": "絕仁棄義則不以美善累心，民復孝慈而六親皆和。", "noteIds": [ "c028" ], "workTypeSimp": "传", "thesisSimp": "绝仁弃义则不以美善累心，民复孝慈而六亲皆和。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "仁義所以為孝慈，竊名要利則迹為之害，故絕棄而民復。", "thesisTrad": "仁義所以為孝慈，竊名要利則迹為之害，故絕棄而民復。", "noteIds": [ "c029" ], "workTypeSimp": "解", "thesisSimp": "仁义所以为孝慈，窃名要利则迹为之害，故绝弃而民复。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "絕棄帝者仁義以反於皇之大道，民復其初，子孝父慈。", "thesisTrad": "絕棄帝者仁義以反於皇之大道，民復其初，子孝父慈。", "noteIds": [ "c030" ], "workTypeSimp": "注", "thesisSimp": "绝弃帝者仁义以反于皇之大道，民复其初，子孝父慈。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "仁義竊以為亂，棄之則復天性自然之孝慈。", "thesisTrad": "仁義竊以為亂，棄之則復天性自然之孝慈。", "noteIds": [ "c031" ], "workTypeSimp": "解", "thesisSimp": "仁义窃以为乱，弃之则复天性自然之孝慈。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "從吳澄遞降之說，絕棄仁義為反皇之漸；正文以絕仁居首。", "thesisTrad": "從吳澄遞降之說，絕棄仁義為反皇之漸；正文以絕仁居首。", "noteIds": [ "c032" ], "workTypeSimp": "本义", "thesisSimp": "从吴澄递降之说，绝弃仁义为反皇之渐；正文以绝仁居首。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "仁義之文去而天性之和全，孝慈不待名。", "thesisTrad": "仁義之文去而天性之和全，孝慈不待名。", "noteIds": [ "c033" ], "workTypeSimp": "衍", "thesisSimp": "仁义之文去而天性之和全，孝慈不待名。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公謂絕仁之見慧、棄義之尚華，則民復孝慈而德化純。", "textTrad": "河上公謂絕仁之見慧、棄義之尚華，則民復孝慈而德化純。", "relationSimp": "立论", "textSimp": "河上公谓绝仁之见慧、弃义之尚华，则民复孝慈而德化纯。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "王弼謂仁義乃人之善，直云絕則文不足，當屬之素樸寡欲。", "textTrad": "王弼謂仁義乃人之善，直云絕則文不足，當屬之素樸寡欲。", "relationSimp": "注", "textSimp": "王弼谓仁义乃人之善，直云绝则文不足，当属之素朴寡欲。" }, { "noteId": "c008", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂絕偏尚之仁、執迷之義，則孝出天理、慈任自然。", "textTrad": "成玄英謂絕偏尚之仁、執迷之義，則孝出天理、慈任自然。", "relationSimp": "疏", "textSimp": "成玄英谓绝偏尚之仁、执迷之义，则孝出天理、慈任自然。" }, { "noteId": "c014", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂絕兼愛之仁、棄裁非之義，則人復大孝慈。", "textTrad": "唐玄宗謂絕兼愛之仁、棄裁非之義，則人復大孝慈。", "relationSimp": "御注", "textSimp": "唐玄宗谓绝兼爱之仁、弃裁非之义，则人复大孝慈。" }, { "noteId": "c015", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以迹滅名去，江湖無濡沫之迹而慈孝有自然之素。", "textTrad": "御疏申以迹滅名去，江湖無濡沫之迹而慈孝有自然之素。", "relationSimp": "御疏", "textSimp": "御疏申以迹灭名去，江湖无濡沫之迹而慈孝有自然之素。" }, { "noteId": "c023", "relation": "注", "relationTrad": "注", "text": "李榮謂仁義矯情，棄之則歸天性之孝慈。", "textTrad": "李榮謂仁義矯情，棄之則歸天性之孝慈。", "relationSimp": "注", "textSimp": "李荣谓仁义矫情，弃之则归天性之孝慈。" }, { "noteId": "c027", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂仁義為群倫之美，或者欲放棄乃過差之論。", "textTrad": "陸希聲謂仁義為群倫之美，或者欲放棄乃過差之論。", "relationSimp": "传", "textSimp": "陆希声谓仁义为群伦之美，或者欲放弃乃过差之论。" }, { "noteId": "c028", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂絕仁棄義則不以美善累心，六親皆和而不知有孝慈。", "textTrad": "呂惠卿謂絕仁棄義則不以美善累心，六親皆和而不知有孝慈。", "relationSimp": "传", "textSimp": "吕惠卿谓绝仁弃义则不以美善累心，六亲皆和而不知有孝慈。" }, { "noteId": "c029", "relation": "解", "relationTrad": "解", "text": "蘇轍謂竊仁義之名以要利，則迹為之害，故絕棄而民復孝慈。", "textTrad": "蘇轍謂竊仁義之名以要利，則迹為之害，故絕棄而民復孝慈。", "relationSimp": "解", "textSimp": "苏辙谓窃仁义之名以要利，则迹为之害，故绝弃而民复孝慈。" }, { "noteId": "c030", "relation": "注", "relationTrad": "注", "text": "吳澄謂絕棄帝者仁義以反於皇之大道，民復其初。", "textTrad": "吳澄謂絕棄帝者仁義以反於皇之大道，民復其初。", "relationSimp": "注", "textSimp": "吴澄谓绝弃帝者仁义以反于皇之大道，民复其初。" }, { "noteId": "c031", "relation": "解", "relationTrad": "解", "text": "憨山謂仁義竊以為亂，棄之則復天性自然之孝慈。", "textTrad": "憨山謂仁義竊以為亂，棄之則復天性自然之孝慈。", "relationSimp": "解", "textSimp": "憨山谓仁义窃以为乱，弃之则复天性自然之孝慈。" }, { "noteId": "c032", "relation": "本義", "relationTrad": "本義", "text": "魏源從吳澄遞降之說，以絕棄仁義為反皇之漸。", "textTrad": "魏源從吳澄遞降之說，以絕棄仁義為反皇之漸。", "relationSimp": "本义", "textSimp": "魏源从吴澄递降之说，以绝弃仁义为反皇之渐。" }, { "noteId": "c033", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂仁義之文去而天性之和全，孝慈不待名。", "textTrad": "王夫之謂仁義之文去而天性之和全，孝慈不待名。", "relationSimp": "衍", "textSimp": "王夫之谓仁义之文去而天性之和全，孝慈不待名。" } ], "nameSimp": "绝仁弃义，民复孝慈", "questionSimp": "仁义本以成孝慈，何以绝弃仁义反能使民复孝慈？所弃者是仁义之实，还是矫情窃名之迹？", "introSimp": "次句言绝弃仁义而民复孝慈。河上公谓绝仁之见慧、弃义之尚华，则民复孝慈而德化纯；王弼谓仁义乃人之善，直云绝则文不足，当属之素朴寡欲；成玄英谓绝偏尚之仁、执迷之义则人皆率性，孝出天理、慈任自然，引庄子仁义为先王蘧庐、已陈刍狗；唐玄宗御注谓绝兼爱之仁、弃裁非之义则人复大孝慈，御疏申以大道之代言迹灭名去，六纪废绝则孝慈名彰，绝弃则江湖无濡沫之迹而慈孝有自然之素；李荣谓仁义虽立人之道，实矫人之情，弃矫情之仁义则归天性之孝慈；陆希声谓或者因仁义和民而民得怨，遂欲放弃，然仁义乃群伦之美，当因弊救之，章末在少私寡欲，绝仁弃义非老氏之指；吕惠卿谓绝仁弃义则不以美善累心，民复孝慈而六亲皆和，不知有孝慈；苏辙谓仁义所以为孝慈，及衰世窃仁义之名以要利，子违父而父虐子，乃仁义之迹为之，故绝弃则民复孝慈；吴澄谓绝弃帝者仁义以反于皇之大道，则民复其初，子孝父慈如淳古；憨山谓仁义本为不孝不慈者劝，既窃以为乱，弃之则复天性自然之孝慈，即庄子所谓虎狼之仁；魏源从吴澄说，以绝弃仁义为反皇之渐；王夫之谓素朴为文之含、不足之资，仁义之文去而天性之和全，孝慈不待名。诸家多以所绝者为矫情之仁义、窃名之迹，非仁义之实。" }, { "id": "jue-qiao-qi-li-dao-zei-wu-you", "name": "絕巧棄利，盜賊無有", "nameTrad": "絕巧棄利，盜賊無有", "question": "巧利本以便事濟物，何以絕棄之後盜賊反而消失？盜賊之起，是巧利之罪，還是爭利之心與法制之弊？", "questionTrad": "巧利本以便事濟物，何以絕棄之後盜賊反而消失？盜賊之起，是巧利之罪，還是爭利之心與法制之弊？", "intro": "第三句言絕棄巧利而盜賊無有。河上公謂絕巧則詐偽亂真者去，棄利則塞貪路、閉權門，盜賊無有而上化公正、下無私邪；王弼謂巧利乃用之善，直云絕則文不足，當屬之素樸寡欲；成玄英謂絕異端之巧、棄貪求之利則物各守分，故無濫竊；唐玄宗御注謂人矜偏能之巧、有爭利之心，絕巧則不爭、棄利則自足，足則不為盜賊，御疏申以絕雕琢非法之巧、棄徇財兼并之利，盜賊生於羨欲不足；李榮謂攦工倕之指、息機械之心為絕巧，擲玉毀珠為棄利，盜賊規利，棄寶無利則無盜；陸希聲謂或者因巧利資人而人致盜，遂欲絕棄，然巧利乃工用之善，當因弊救之，其傳「則可息□𣀮矣」底本缺二字；呂惠卿謂絕巧棄利則不以惡與不善累心，盜賊無有而國家明治，不知有忠臣；蘇轍謂巧以便事、利以濟物，非以為盜，而盜賊不得則不行，故絕巧棄利則盜賊無有；吳澄謂絕棄霸者巧利以反於王之聖智，雖未及帝時，而思慮深遠、政教修明，亦無盜賊；憨山謂智巧本為安天下，既竊為盜賊之資，棄之則盜賊無有；魏源從吳澄說，以絕棄巧利為反王之漸；王夫之謂器用之和去則害生，去巧利之專用而綴和以致生，則盜賊無所資。諸家多謂盜賊生於爭利不足，非巧利之本身為惡。", "introTrad": "第三句言絕棄巧利而盜賊無有。河上公謂絕巧則詐偽亂真者去，棄利則塞貪路、閉權門，盜賊無有而上化公正、下無私邪；王弼謂巧利乃用之善，直云絕則文不足，當屬之素樸寡欲；成玄英謂絕異端之巧、棄貪求之利則物各守分，故無濫竊；唐玄宗御注謂人矜偏能之巧、有爭利之心，絕巧則不爭、棄利則自足，足則不為盜賊，御疏申以絕雕琢非法之巧、棄徇財兼并之利，盜賊生於羨欲不足；李榮謂攦工倕之指、息機械之心為絕巧，擲玉毀珠為棄利，盜賊規利，棄寶無利則無盜；陸希聲謂或者因巧利資人而人致盜，遂欲絕棄，然巧利乃工用之善，當因弊救之，其傳「則可息□𣀮矣」底本缺二字；呂惠卿謂絕巧棄利則不以惡與不善累心，盜賊無有而國家明治，不知有忠臣；蘇轍謂巧以便事、利以濟物，非以為盜，而盜賊不得則不行，故絕巧棄利則盜賊無有；吳澄謂絕棄霸者巧利以反於王之聖智，雖未及帝時，而思慮深遠、政教修明，亦無盜賊；憨山謂智巧本為安天下，既竊為盜賊之資，棄之則盜賊無有；魏源從吳澄說，以絕棄巧利為反王之漸；王夫之謂器用之和去則害生，去巧利之專用而綴和以致生，則盜賊無所資。諸家多謂盜賊生於爭利不足，非巧利之本身為惡。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "絕巧去詐偽，棄利塞貪路、閉權門，盜賊無有。", "thesisTrad": "絕巧去詐偽，棄利塞貪路、閉權門，盜賊無有。", "noteIds": [ "c003" ], "workTypeSimp": "注", "thesisSimp": "绝巧去诈伪，弃利塞贪路、闭权门，盗贼无有。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "巧利乃用之善，直云絕則文不足，當屬之素樸寡欲。", "thesisTrad": "巧利乃用之善，直云絕則文不足，當屬之素樸寡欲。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "巧利乃用之善，直云绝则文不足，当属之素朴寡欲。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "絕異端之巧、棄貪求之利，物各守分，故無濫竊。", "thesisTrad": "絕異端之巧、棄貪求之利，物各守分，故無濫竊。", "noteIds": [ "c009" ], "workTypeSimp": "疏", "thesisSimp": "绝异端之巧、弃贪求之利，物各守分，故无滥窃。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "絕巧則不爭、棄利則自足，足則不為盜賊；御疏申盜賊生於羨欲不足。", "thesisTrad": "絕巧則不爭、棄利則自足，足則不為盜賊；御疏申盜賊生於羨欲不足。", "noteIds": [ "c016", "c017" ], "workTypeSimp": "御注", "thesisSimp": "绝巧则不争、弃利则自足，足则不为盗贼；御疏申盗贼生于羡欲不足。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "攦工倕之指、擲玉毀珠，棄寶無利則無盜。", "thesisTrad": "攦工倕之指、擲玉毀珠，棄寶無利則無盜。", "noteIds": [ "c024" ], "workTypeSimp": "注", "thesisSimp": "攦工倕之指、掷玉毁珠，弃宝无利则无盗。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "巧利為工用之善，或者欲絕棄乃過差；當因弊救之。", "thesisTrad": "巧利為工用之善，或者欲絕棄乃過差；當因弊救之。", "noteIds": [ "c027" ], "workTypeSimp": "传", "thesisSimp": "巧利为工用之善，或者欲绝弃乃过差；当因弊救之。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "絕巧棄利則不以惡累心，盜賊無有而不知有忠臣。", "thesisTrad": "絕巧棄利則不以惡累心，盜賊無有而不知有忠臣。", "noteIds": [ "c028" ], "workTypeSimp": "传", "thesisSimp": "绝巧弃利则不以恶累心，盗贼无有而不知有忠臣。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "巧以便事、利以濟物，非為盜，而盜賊不得則不行，故絕棄。", "thesisTrad": "巧以便事、利以濟物，非為盜，而盜賊不得則不行，故絕棄。", "noteIds": [ "c029" ], "workTypeSimp": "解", "thesisSimp": "巧以便事、利以济物，非为盗，而盗贼不得则不行，故绝弃。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "絕棄霸者巧利以反於王之聖智，政教修明而無盜賊。", "thesisTrad": "絕棄霸者巧利以反於王之聖智，政教修明而無盜賊。", "noteIds": [ "c030" ], "workTypeSimp": "注", "thesisSimp": "绝弃霸者巧利以反于王之圣智，政教修明而无盗贼。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "智巧竊為盜賊之資，棄之則盜賊無有。", "thesisTrad": "智巧竊為盜賊之資，棄之則盜賊無有。", "noteIds": [ "c031" ], "workTypeSimp": "解", "thesisSimp": "智巧窃为盗贼之资，弃之则盗贼无有。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "從吳澄遞降之說，絕棄巧利為反王之漸；正文以絕仁居首。", "thesisTrad": "從吳澄遞降之說，絕棄巧利為反王之漸；正文以絕仁居首。", "noteIds": [ "c032" ], "workTypeSimp": "本义", "thesisSimp": "从吴澄递降之说，绝弃巧利为反王之渐；正文以绝仁居首。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "去巧利之專用而綴和以致生，則盜賊無所資。", "thesisTrad": "去巧利之專用而綴和以致生，則盜賊無所資。", "noteIds": [ "c033" ], "workTypeSimp": "衍", "thesisSimp": "去巧利之专用而缀和以致生，则盗贼无所资。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公謂絕巧去詐偽，棄利塞貪路、閉權門，盜賊無有。", "textTrad": "河上公謂絕巧去詐偽，棄利塞貪路、閉權門，盜賊無有。", "relationSimp": "立论", "textSimp": "河上公谓绝巧去诈伪，弃利塞贪路、闭权门，盗贼无有。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "王弼謂巧利乃用之善，直云絕則文不足，當屬之素樸寡欲。", "textTrad": "王弼謂巧利乃用之善，直云絕則文不足，當屬之素樸寡欲。", "relationSimp": "注", "textSimp": "王弼谓巧利乃用之善，直云绝则文不足，当属之素朴寡欲。" }, { "noteId": "c009", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂絕異端之巧、棄貪求之利，物各守分而無濫竊。", "textTrad": "成玄英謂絕異端之巧、棄貪求之利，物各守分而無濫竊。", "relationSimp": "疏", "textSimp": "成玄英谓绝异端之巧、弃贪求之利，物各守分而无滥窃。" }, { "noteId": "c016", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂絕巧則不爭、棄利則自足，足則不為盜賊。", "textTrad": "唐玄宗謂絕巧則不爭、棄利則自足，足則不為盜賊。", "relationSimp": "御注", "textSimp": "唐玄宗谓绝巧则不争、弃利则自足，足则不为盗贼。" }, { "noteId": "c017", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以盜賊生於羨欲不足，人各自足則無盜。", "textTrad": "御疏申以盜賊生於羨欲不足，人各自足則無盜。", "relationSimp": "御疏", "textSimp": "御疏申以盗贼生于羡欲不足，人各自足则无盗。" }, { "noteId": "c024", "relation": "注", "relationTrad": "注", "text": "李榮謂攦工倕之指、擲玉毀珠，棄寶無利則無盜。", "textTrad": "李榮謂攦工倕之指、擲玉毀珠，棄寶無利則無盜。", "relationSimp": "注", "textSimp": "李荣谓攦工倕之指、掷玉毁珠，弃宝无利则无盗。" }, { "noteId": "c027", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂巧利為工用之善，或者欲絕棄乃過差之論。", "textTrad": "陸希聲謂巧利為工用之善，或者欲絕棄乃過差之論。", "relationSimp": "传", "textSimp": "陆希声谓巧利为工用之善，或者欲绝弃乃过差之论。" }, { "noteId": "c028", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂絕巧棄利則不以惡累心，盜賊無有。", "textTrad": "呂惠卿謂絕巧棄利則不以惡累心，盜賊無有。", "relationSimp": "传", "textSimp": "吕惠卿谓绝巧弃利则不以恶累心，盗贼无有。" }, { "noteId": "c029", "relation": "解", "relationTrad": "解", "text": "蘇轍謂巧利非為盜，而盜賊不得則不行，故絕棄則無有。", "textTrad": "蘇轍謂巧利非為盜，而盜賊不得則不行，故絕棄則無有。", "relationSimp": "解", "textSimp": "苏辙谓巧利非为盗，而盗贼不得则不行，故绝弃则无有。" }, { "noteId": "c030", "relation": "注", "relationTrad": "注", "text": "吳澄謂絕棄霸者巧利以反於王之聖智，政教修明而無盜賊。", "textTrad": "吳澄謂絕棄霸者巧利以反於王之聖智，政教修明而無盜賊。", "relationSimp": "注", "textSimp": "吴澄谓绝弃霸者巧利以反于王之圣智，政教修明而无盗贼。" }, { "noteId": "c031", "relation": "解", "relationTrad": "解", "text": "憨山謂智巧竊為盜賊之資，棄之則盜賊無有。", "textTrad": "憨山謂智巧竊為盜賊之資，棄之則盜賊無有。", "relationSimp": "解", "textSimp": "憨山谓智巧窃为盗贼之资，弃之则盗贼无有。" }, { "noteId": "c032", "relation": "本義", "relationTrad": "本義", "text": "魏源從吳澄遞降之說，以絕棄巧利為反王之漸。", "textTrad": "魏源從吳澄遞降之說，以絕棄巧利為反王之漸。", "relationSimp": "本义", "textSimp": "魏源从吴澄递降之说，以绝弃巧利为反王之渐。" }, { "noteId": "c033", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂去巧利之專用而綴和以致生，則盜賊無所資。", "textTrad": "王夫之謂去巧利之專用而綴和以致生，則盜賊無所資。", "relationSimp": "衍", "textSimp": "王夫之谓去巧利之专用而缀和以致生，则盗贼无所资。" } ], "nameSimp": "绝巧弃利，盗贼无有", "questionSimp": "巧利本以便事济物，何以绝弃之后盗贼反而消失？盗贼之起，是巧利之罪，还是争利之心与法制之弊？", "introSimp": "第三句言绝弃巧利而盗贼无有。河上公谓绝巧则诈伪乱真者去，弃利则塞贪路、闭权门，盗贼无有而上化公正、下无私邪；王弼谓巧利乃用之善，直云绝则文不足，当属之素朴寡欲；成玄英谓绝异端之巧、弃贪求之利则物各守分，故无滥窃；唐玄宗御注谓人矜偏能之巧、有争利之心，绝巧则不争、弃利则自足，足则不为盗贼，御疏申以绝雕琢非法之巧、弃徇财兼并之利，盗贼生于羡欲不足；李荣谓攦工倕之指、息机械之心为绝巧，掷玉毁珠为弃利，盗贼规利，弃宝无利则无盗；陆希声谓或者因巧利资人而人致盗，遂欲绝弃，然巧利乃工用之善，当因弊救之，其传「则可息□𣀮矣」底本缺二字；吕惠卿谓绝巧弃利则不以恶与不善累心，盗贼无有而国家明治，不知有忠臣；苏辙谓巧以便事、利以济物，非以为盗，而盗贼不得则不行，故绝巧弃利则盗贼无有；吴澄谓绝弃霸者巧利以反于王之圣智，虽未及帝时，而思虑深远、政教修明，亦无盗贼；憨山谓智巧本为安天下，既窃为盗贼之资，弃之则盗贼无有；魏源从吴澄说，以绝弃巧利为反王之渐；王夫之谓器用之和去则害生，去巧利之专用而缀和以致生，则盗贼无所资。诸家多谓盗贼生于争利不足，非巧利之本身为恶。" }, { "id": "jian-su-bao-pu-shao-si-gua-yu", "name": "見素抱樸，少私寡欲", "nameTrad": "見素抱樸，少私寡欲", "question": "「文不足」是說前三者不足以為文，還是說文教本身不足？「有所屬」所屬者究竟是什麼？", "questionTrad": "「文不足」是說前三者不足以為文，還是說文教本身不足？「有所屬」所屬者究竟是什麼？", "intro": "末二句言前三者文不足，故令有所屬，而所屬在見素抱樸、少私寡欲。河上公謂三者謂上三事絕棄，文不足以化民，故令有所屬當如下句；見素者抱素守真、不尚文飾，抱樸者見質樸以示天下，少私正無私、寡欲當知足；王弼謂聖智仁義巧利皆善，直云絕則文甚不足，不令有所屬則無以見其指，故令有所屬，屬之素樸寡欲；成玄英謂前三絕是頓教大乘，理深遠不足以教下機，屬謂屬著付屬，下機未堪大教，令屬著下之四行，見素去華、抱樸歸實、少私公正、寡欲息貪；唐玄宗御注謂三者但令絕棄、未示修行，故文不足垂教，更令有所屬著謂下文，御疏以三絕配四行，見真素、抱質樸、少私邪、寡貪欲，三絕文不足而四行修身有餘；李榮謂文教也、屬繼也，大人設教今皆棄之則於教不足，未知學者措心，故繼以後文示令立行，樸為本，萬境無染見素、守一不移抱樸、公而不黨少私、以性制情寡欲；陸希聲謂三者非老氏之指，救弊之道在濁以靜之徐清、安以動之徐生，因而變之、漸而化之，即見素抱樸、少私寡欲，能見素抱樸則木訥近仁，少私寡欲則質直好義，章末正在少私寡欲；呂惠卿謂三者為文而非質、不足而非全，故絕棄而令有所屬，見素抱樸、少私寡欲乃其所屬，素而不雜、樸而不散則復性而外物不能惑；蘇轍謂世貴此三者以為天下不安由文不足，故或以文治之而益不安，曷不反其本，見素抱樸、少私寡欲則天下各復其性，雖有三者無所用；吳澄謂三者仁義聖智巧利各令有所附著，以文不足故，然大道之民外示以素、內守以樸，質而已矣，奚以文為；憨山謂聖智仁義智巧皆非朴素，乃文飾天下，去之則於文不足、於朴素有餘，令心志繫屬於朴素，人人見素抱樸則自然少思寡欲；魏源從吳澄合章，以三者為文不足而各有所附著，唯見素抱樸、少私寡欲為反本之實；王夫之謂「綿綿若存，其有所屬乎」，含天下之文莫大乎素，資天下之不足莫大於樸，以為有而未親乎用，以為無而人與天相親者在此，綴和致生則長生，離和專用則無大用。諸家皆以見素抱樸、少私寡欲為全章歸宿，唯解「文不足」與「所屬」各有側重。", "introTrad": "末二句言前三者文不足，故令有所屬，而所屬在見素抱樸、少私寡欲。河上公謂三者謂上三事絕棄，文不足以化民，故令有所屬當如下句；見素者抱素守真、不尚文飾，抱樸者見質樸以示天下，少私正無私、寡欲當知足；王弼謂聖智仁義巧利皆善，直云絕則文甚不足，不令有所屬則無以見其指，故令有所屬，屬之素樸寡欲；成玄英謂前三絕是頓教大乘，理深遠不足以教下機，屬謂屬著付屬，下機未堪大教，令屬著下之四行，見素去華、抱樸歸實、少私公正、寡欲息貪；唐玄宗御注謂三者但令絕棄、未示修行，故文不足垂教，更令有所屬著謂下文，御疏以三絕配四行，見真素、抱質樸、少私邪、寡貪欲，三絕文不足而四行修身有餘；李榮謂文教也、屬繼也，大人設教今皆棄之則於教不足，未知學者措心，故繼以後文示令立行，樸為本，萬境無染見素、守一不移抱樸、公而不黨少私、以性制情寡欲；陸希聲謂三者非老氏之指，救弊之道在濁以靜之徐清、安以動之徐生，因而變之、漸而化之，即見素抱樸、少私寡欲，能見素抱樸則木訥近仁，少私寡欲則質直好義，章末正在少私寡欲；呂惠卿謂三者為文而非質、不足而非全，故絕棄而令有所屬，見素抱樸、少私寡欲乃其所屬，素而不雜、樸而不散則復性而外物不能惑；蘇轍謂世貴此三者以為天下不安由文不足，故或以文治之而益不安，曷不反其本，見素抱樸、少私寡欲則天下各復其性，雖有三者無所用；吳澄謂三者仁義聖智巧利各令有所附著，以文不足故，然大道之民外示以素、內守以樸，質而已矣，奚以文為；憨山謂聖智仁義智巧皆非朴素，乃文飾天下，去之則於文不足、於朴素有餘，令心志繫屬於朴素，人人見素抱樸則自然少思寡欲；魏源從吳澄合章，以三者為文不足而各有所附著，唯見素抱樸、少私寡欲為反本之實；王夫之謂「綿綿若存，其有所屬乎」，含天下之文莫大乎素，資天下之不足莫大於樸，以為有而未親乎用，以為無而人與天相親者在此，綴和致生則長生，離和專用則無大用。諸家皆以見素抱樸、少私寡欲為全章歸宿，唯解「文不足」與「所屬」各有側重。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "三者絕棄而文不足以化民，故令有所屬；見素守真、抱樸示質、少私知足。", "thesisTrad": "三者絕棄而文不足以化民，故令有所屬；見素守真、抱樸示質、少私知足。", "noteIds": [ "c004", "c005" ], "workTypeSimp": "注", "thesisSimp": "三者绝弃而文不足以化民，故令有所属；见素守真、抱朴示质、少私知足。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "三者皆善，直云絕則文甚不足；令有所屬，屬之素樸寡欲。", "thesisTrad": "三者皆善，直云絕則文甚不足；令有所屬，屬之素樸寡欲。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "三者皆善，直云绝则文甚不足；令有所属，属之素朴寡欲。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "前三絕是頓教大乘，下機未堪，故令屬著四行：去華、歸實、公正、息貪。", "thesisTrad": "前三絕是頓教大乘，下機未堪，故令屬著四行：去華、歸實、公正、息貪。", "noteIds": [ "c010", "c011" ], "workTypeSimp": "疏", "thesisSimp": "前三绝是顿教大乘，下机未堪，故令属着四行：去华、归实、公正、息贪。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "三者未示修行，故文不足垂教；以三絕配四行，見真素、抱質樸、少私、寡欲。", "thesisTrad": "三者未示修行，故文不足垂教；以三絕配四行，見真素、抱質樸、少私、寡欲。", "noteIds": [ "c018", "c019", "c020", "c021" ], "workTypeSimp": "御注", "thesisSimp": "三者未示修行，故文不足垂教；以三绝配四行，见真素、抱质朴、少私、寡欲。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "文為教、屬為繼；三絕於教不足，故繼以後文，以素、樸、少私、寡欲為四行。", "thesisTrad": "文為教、屬為繼；三絕於教不足，故繼以後文，以素、樸、少私、寡欲為四行。", "noteIds": [ "c025", "c026" ], "workTypeSimp": "注", "thesisSimp": "文为教、属为继；三绝于教不足，故继以后文，以素、朴、少私、寡欲为四行。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "三者非老氏之指；因弊救之、漸而化之，即見素抱樸、少私寡欲，章末正在此。", "thesisTrad": "三者非老氏之指；因弊救之、漸而化之，即見素抱樸、少私寡欲，章末正在此。", "noteIds": [ "c027" ], "workTypeSimp": "传", "thesisSimp": "三者非老氏之指；因弊救之、渐而化之，即见素抱朴、少私寡欲，章末正在此。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "三者為文而非質、不足而非全，故令有所屬；見素抱樸、少私寡欲乃其所屬。", "thesisTrad": "三者為文而非質、不足而非全，故令有所屬；見素抱樸、少私寡欲乃其所屬。", "noteIds": [ "c028" ], "workTypeSimp": "传", "thesisSimp": "三者为文而非质、不足而非全，故令有所属；见素抱朴、少私寡欲乃其所属。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "以文治之而益不安，當反其本；見素抱樸、少私寡欲則天下各復其性。", "thesisTrad": "以文治之而益不安，當反其本；見素抱樸、少私寡欲則天下各復其性。", "noteIds": [ "c029" ], "workTypeSimp": "解", "thesisSimp": "以文治之而益不安，当反其本；见素抱朴、少私寡欲则天下各复其性。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "三者各令有所附著，以文不足故；大道之民外素內樸，質而已矣，奚以文為。", "thesisTrad": "三者各令有所附著，以文不足故；大道之民外素內樸，質而已矣，奚以文為。", "noteIds": [ "c030" ], "workTypeSimp": "注", "thesisSimp": "三者各令有所附着，以文不足故；大道之民外素内朴，质而已矣，奚以文为。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "三者皆文飾而非朴素，去之則文不足而朴素有餘；心屬朴素則自然少思寡欲。", "thesisTrad": "三者皆文飾而非朴素，去之則文不足而朴素有餘；心屬朴素則自然少思寡欲。", "noteIds": [ "c031" ], "workTypeSimp": "解", "thesisSimp": "三者皆文饰而非朴素，去之则文不足而朴素有余；心属朴素则自然少思寡欲。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "從吳澄合章，以三者為文不足而有所附著；見素抱樸、少私寡欲為反本之實。", "thesisTrad": "從吳澄合章，以三者為文不足而有所附著；見素抱樸、少私寡欲為反本之實。", "noteIds": [ "c032" ], "workTypeSimp": "本义", "thesisSimp": "从吴澄合章，以三者为文不足而有所附着；见素抱朴、少私寡欲为反本之实。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "含文莫大乎素，資不足莫大於樸；綴和致生則長生，離和專用則無大用。", "thesisTrad": "含文莫大乎素，資不足莫大於樸；綴和致生則長生，離和專用則無大用。", "noteIds": [ "c033" ], "workTypeSimp": "衍", "thesisSimp": "含文莫大乎素，资不足莫大于朴；缀和致生则长生，离和专用则无大用。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公謂三者絕棄而文不足以化民，故令有所屬，當如下句。", "textTrad": "河上公謂三者絕棄而文不足以化民，故令有所屬，當如下句。", "relationSimp": "立论", "textSimp": "河上公谓三者绝弃而文不足以化民，故令有所属，当如下句。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "王弼謂三者皆善，直云絕則文甚不足，故令有所屬，屬之素樸寡欲。", "textTrad": "王弼謂三者皆善，直云絕則文甚不足，故令有所屬，屬之素樸寡欲。", "relationSimp": "注", "textSimp": "王弼谓三者皆善，直云绝则文甚不足，故令有所属，属之素朴寡欲。" }, { "noteId": "c010", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂前三絕是頓教大乘，下機未堪，故令屬著下之四行。", "textTrad": "成玄英謂前三絕是頓教大乘，下機未堪，故令屬著下之四行。", "relationSimp": "疏", "textSimp": "成玄英谓前三绝是顿教大乘，下机未堪，故令属着下之四行。" }, { "noteId": "c018", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂三者未示修行，故文不足垂教，更令有所屬著。", "textTrad": "唐玄宗謂三者未示修行，故文不足垂教，更令有所屬著。", "relationSimp": "御注", "textSimp": "唐玄宗谓三者未示修行，故文不足垂教，更令有所属着。" }, { "noteId": "c019", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以三絕配四行，見素等即其所屬。", "textTrad": "御疏申以三絕配四行，見素等即其所屬。", "relationSimp": "御疏", "textSimp": "御疏申以三绝配四行，见素等即其所属。" }, { "noteId": "c025", "relation": "注", "relationTrad": "注", "text": "李榮謂文為教、屬為繼，三絕於教不足，故繼以後文示令立行。", "textTrad": "李榮謂文為教、屬為繼，三絕於教不足，故繼以後文示令立行。", "relationSimp": "注", "textSimp": "李荣谓文为教、属为继，三绝于教不足，故继以后文示令立行。" }, { "noteId": "c027", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂三者非老氏之指，因弊救之、漸化之，即見素抱樸、少私寡欲。", "textTrad": "陸希聲謂三者非老氏之指，因弊救之、漸化之，即見素抱樸、少私寡欲。", "relationSimp": "传", "textSimp": "陆希声谓三者非老氏之指，因弊救之、渐化之，即见素抱朴、少私寡欲。" }, { "noteId": "c028", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂三者文而非質、不足而非全，見素抱樸乃其所屬。", "textTrad": "呂惠卿謂三者文而非質、不足而非全，見素抱樸乃其所屬。", "relationSimp": "传", "textSimp": "吕惠卿谓三者文而非质、不足而非全，见素抱朴乃其所属。" }, { "noteId": "c029", "relation": "解", "relationTrad": "解", "text": "蘇轍謂以文治之益不安，當反其本於見素抱樸、少私寡欲。", "textTrad": "蘇轍謂以文治之益不安，當反其本於見素抱樸、少私寡欲。", "relationSimp": "解", "textSimp": "苏辙谓以文治之益不安，当反其本于见素抱朴、少私寡欲。" }, { "noteId": "c030", "relation": "注", "relationTrad": "注", "text": "吳澄謂三者各有所附著，以文不足；大道之民外素內樸，質而已矣。", "textTrad": "吳澄謂三者各有所附著，以文不足；大道之民外素內樸，質而已矣。", "relationSimp": "注", "textSimp": "吴澄谓三者各有所附着，以文不足；大道之民外素内朴，质而已矣。" }, { "noteId": "c031", "relation": "解", "relationTrad": "解", "text": "憨山謂三者文飾而非朴素，去華取實則心屬朴素而自然少思寡欲。", "textTrad": "憨山謂三者文飾而非朴素，去華取實則心屬朴素而自然少思寡欲。", "relationSimp": "解", "textSimp": "憨山谓三者文饰而非朴素，去华取实则心属朴素而自然少思寡欲。" }, { "noteId": "c032", "relation": "本義", "relationTrad": "本義", "text": "魏源從吳澄合章，以見素抱樸、少私寡欲為反本之實。", "textTrad": "魏源從吳澄合章，以見素抱樸、少私寡欲為反本之實。", "relationSimp": "本义", "textSimp": "魏源从吴澄合章，以见素抱朴、少私寡欲为反本之实。" }, { "noteId": "c033", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂含文莫大乎素，資不足莫大於樸，綴和致生則長生。", "textTrad": "王夫之謂含文莫大乎素，資不足莫大於樸，綴和致生則長生。", "relationSimp": "衍", "textSimp": "王夫之谓含文莫大乎素，资不足莫大于朴，缀和致生则长生。" } ], "nameSimp": "见素抱朴，少私寡欲", "questionSimp": "「文不足」是说前三者不足以为文，还是说文教本身不足？「有所属」所属者究竟是什么？", "introSimp": "末二句言前三者文不足，故令有所属，而所属在见素抱朴、少私寡欲。河上公谓三者谓上三事绝弃，文不足以化民，故令有所属当如下句；见素者抱素守真、不尚文饰，抱朴者见质朴以示天下，少私正无私、寡欲当知足；王弼谓圣智仁义巧利皆善，直云绝则文甚不足，不令有所属则无以见其指，故令有所属，属之素朴寡欲；成玄英谓前三绝是顿教大乘，理深远不足以教下机，属谓属着付属，下机未堪大教，令属着下之四行，见素去华、抱朴归实、少私公正、寡欲息贪；唐玄宗御注谓三者但令绝弃、未示修行，故文不足垂教，更令有所属着谓下文，御疏以三绝配四行，见真素、抱质朴、少私邪、寡贪欲，三绝文不足而四行修身有余；李荣谓文教也、属继也，大人设教今皆弃之则于教不足，未知学者措心，故继以后文示令立行，朴为本，万境无染见素、守一不移抱朴、公而不党少私、以性制情寡欲；陆希声谓三者非老氏之指，救弊之道在浊以静之徐清、安以动之徐生，因而变之、渐而化之，即见素抱朴、少私寡欲，能见素抱朴则木讷近仁，少私寡欲则质直好义，章末正在少私寡欲；吕惠卿谓三者为文而非质、不足而非全，故绝弃而令有所属，见素抱朴、少私寡欲乃其所属，素而不杂、朴而不散则复性而外物不能惑；苏辙谓世贵此三者以为天下不安由文不足，故或以文治之而益不安，曷不反其本，见素抱朴、少私寡欲则天下各复其性，虽有三者无所用；吴澄谓三者仁义圣智巧利各令有所附着，以文不足故，然大道之民外示以素、内守以朴，质而已矣，奚以文为；憨山谓圣智仁义智巧皆非朴素，乃文饰天下，去之则于文不足、于朴素有余，令心志系属于朴素，人人见素抱朴则自然少思寡欲；魏源从吴澄合章，以三者为文不足而各有所附着，唯见素抱朴、少私寡欲为反本之实；王夫之谓「绵绵若存，其有所属乎」，含天下之文莫大乎素，资天下之不足莫大于朴，以为有而未亲乎用，以为无而人与天相亲者在此，缀和致生则长生，离和专用则无大用。诸家皆以见素抱朴、少私寡欲为全章归宿，唯解「文不足」与「所属」各有侧重。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.871Z", "keyPrefix": "laozi-19", "idRules": { 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"id": "laozi-19", "slug": "19", "order": 19, "title": "第十九章", "titleSimp": "第十九章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「絕聖棄智，民利百倍」發端，次言「絕仁棄義，民復孝慈」「絕巧棄利，盜賊無有」，轉出「此三者以為文不足，故令有所屬」，末以「見素抱樸，少私寡欲」收束；附河上公、王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十二家注疏，嚴遵此章無輯文；河上公、成玄英、唐玄宗、李榮逐句分疏，王弼、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之各以整章一段通釋，陸希聲獨謂前三句為「或者」過差之論、非老氏之指；李榮作「人利百倍」，吳澄、魏源以「絕仁棄義」居首，憨山作「絕巧棄智」「少思寡欲」，王夫之本兼收「絕學無憂」，異文並見校記。", "summarySimp": "以「绝圣弃智，民利百倍」发端，次言「绝仁弃义，民复孝慈」「绝巧弃利，盗贼无有」，转出「此三者以为文不足，故令有所属」，末以「见素抱朴，少私寡欲」收束；附河上公、王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十二家注疏，严遵此章无辑文；河上公、成玄英、唐玄宗、李荣逐句分疏，王弼、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之各以整章一段通释，陆希声独谓前三句为「或者」过差之论、非老氏之指；李荣作「人利百倍」，吴澄、魏源以「绝仁弃义」居首，憨山作「绝巧弃智」「少思寡欲」，王夫之本兼收「绝学无忧」，异文并见校记。", "dataFile": "data/chapters/laozi-19.json", "relationsFile": "data/commentary-relations-laozi-19.json", "url": "/laozi/19/", "orderLabel": "第十九", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ 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