{ "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-20", "no": 20, "part": "道經", "partSimp": "道经", "title": "第二十章", "titleSimp": "第二十章", "intro": "《老子》第二十章，河上公題「異俗」，唐玄宗題「絕學無憂章」。全章十一句：首句言絕棄世俗末學則無憂；次句以唯阿、善惡相去不遠發端，而歸於人之所畏不可不畏；第三句歎俗學荒遠未有央止；第四、五句寫眾人熙熙逐欲，而我獨恬淡未兆、閒散無歸；第六、七句言眾人皆有餘而我獨若遺，我愚人之心沌沌無別；第八至十句以昭昭察察對昏昏悶悶，以澹海飂風喻無所止著，眾人皆有以而我獨頑鄙；末句言我獨異於人而貴食母。諸家多以所絕者為有為俗學、末流之弊，所貴者為生養之本；陸希聲謂或者因俗學亂世而欲絕之，老氏舉其宗要而論失得；王夫之本以「絕學無憂」屬第十九章之末，其解此章自「唯之與阿」起。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。嚴遵道經原卷缺卷一至六，此章《玄德纂疏》僅存「絕學無憂」一條輯文，故唯首句有嚴遵；凡十三家舊注。分章則吳澄合第十七至十九章為其第十六章、此章為其第十七章，魏源從之；姚鼐以首句屬上章、通下章為一章，魏源不取；李榮本無章題。", "introSimp": "《老子》第二十章，河上公题「异俗」，唐玄宗题「绝学无忧章」。全章十一句：首句言绝弃世俗末学则无忧；次句以唯阿、善恶相去不远发端，而归于人之所畏不可不畏；第三句叹俗学荒远未有央止；第四、五句写众人熙熙逐欲，而我独恬淡未兆、闲散无归；第六、七句言众人皆有余而我独若遗，我愚人之心沌沌无别；第八至十句以昭昭察察对昏昏闷闷，以澹海飂风喻无所止著，众人皆有以而我独顽鄙；末句言我独异于人而贵食母。诸家多以所绝者为有为俗学、末流之弊，所贵者为生养之本；陆希声谓或者因俗学乱世而欲绝之，老氏举其宗要而论失得；王夫之本以「绝学无忧」属第十九章之末，其解此章自「唯之与阿」起。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。严遵道经原卷缺卷一至六，此章《玄德纂疏》仅存「绝学无忧」一条辑文，故唯首句有严遵；凡十三家旧注。分章则吴澄合第十七至十九章为其第十六章、此章为其第十七章，魏源从之；姚鼐以首句属上章、通下章为一章，魏源不取；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」可將同一句的舊注並列對讀，首句含嚴遵輯文，餘句十二家。", "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」可将同一句的旧注并列对读，首句含严遵辑文，余句十二家。", "slug": "20", "order": 20, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「絕學無憂」發端，次言「唯之與阿，相去幾何」「善之與惡，相去若何」，轉出「人之所畏，不可不畏」，繼以「眾人熙熙」與「我獨怕兮」以下六組對照，末以「我獨異於人，而貴食母」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，嚴遵僅存「絕學無憂」一條輯文；河上公、成玄英、唐玄宗、李榮、吳澄逐句分疏，王弼、陸希聲、呂惠卿、蘇轍、憨山、魏源、王夫之各以整章一段通釋，王夫之本以「絕學無憂」屬第十九章末、此章自「唯之與阿」起，吳澄、魏源並以此章為「右第十七章」，異文並見校記。", "summarySimp": "以「绝学无忧」发端，次言「唯之与阿，相去几何」「善之与恶，相去若何」，转出「人之所畏，不可不畏」，继以「众人熙熙」与「我独怕兮」以下六组对照，末以「我独异于人，而贵食母」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，严遵仅存「绝学无忧」一条辑文；河上公、成玄英、唐玄宗、李荣、吴澄逐句分疏，王弼、陆希声、吕惠卿、苏辙、憨山、魏源、王夫之各以整章一段通释，王夫之本以「绝学无忧」属第十九章末、此章自「唯之与阿」起，吴澄、魏源并以此章为「右第十七章」，异文并见校记。", "dataFile": "data/chapters/laozi-20.json", "relationsFile": "data/commentary-relations-laozi-20.json", "url": "/laozi/20/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第二十" }, "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》、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》諸本對校；嚴遵輯文據《玄德纂疏》；陸希聲據《道藏》本，呂惠卿、蘇轍此章據焦竑《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": "王弼底本作「絕學無憂。唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏。荒兮其未央哉！眾人熙熙，如享太牢，如春登臺。我獨怕兮其未兆，如嬰兒之未孩；儽儽兮若無所歸。眾人皆有餘，而我獨若遺。我愚人之心也哉！沌沌兮！俗人昭昭，我獨若昏。俗人察察，我獨悶悶。澹兮其若海，飂兮若無止。眾人皆有以，而我獨頑似鄙。我獨異於人，而貴食母」；河上公題「異俗第二十」，唐玄宗題「絕學無憂章第二十」；河上公、唐玄宗、憨山、魏源作「我獨泊兮」，傅奕作「魄」，碑本「我魄未兆」；河上公、唐玄宗、李榮、魏源作「乘乘兮」，陸希聲作「儽儽兮若不足似無所歸」；河上公、李榮、陸希聲作「純純兮」；吳澄、憨山、王夫之作「我獨昏昏」；河上公作「忽兮若海，漂兮若無所止」，唐玄宗作「忽若晦，寂兮似無所止」，憨山作「飂兮似無所止」；憨山、王夫之作「我獨頑且鄙」；唐玄宗、憨山作「而貴求食於母」，唐玄宗自注舊無「求於」二字，今所加；傅奕作「我獨欲異於人」；王夫之本以「絕學無憂」屬第十九章之末，此章自「唯之與阿」起，且無「澹兮其若海，飂兮若無止」二句；蘇轍底本「唯之為防」當作「唯之為恭」，「以□害方」缺一字。正文從王弼本，異文見校記。", "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》、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》诸本对校；严遵辑文据《玄德纂疏》；陆希声据《道藏》本，吕惠卿、苏辙此章据焦竑《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": "王弼底本作「绝学无忧。唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏。荒兮其未央哉！众人熙熙，如享太牢，如春登台。我独怕兮其未兆，如婴儿之未孩；儽儽兮若无所归。众人皆有余，而我独若遗。我愚人之心也哉！沌沌兮！俗人昭昭，我独若昏。俗人察察，我独闷闷。澹兮其若海，飂兮若无止。众人皆有以，而我独顽似鄙。我独异于人，而贵食母」；河上公题「异俗第二十」，唐玄宗题「绝学无忧章第二十」；河上公、唐玄宗、憨山、魏源作「我独泊兮」，傅奕作「魄」，碑本「我魄未兆」；河上公、唐玄宗、李荣、魏源作「乘乘兮」，陆希声作「儽儽兮若不足似无所归」；河上公、李荣、陆希声作「纯纯兮」；吴澄、憨山、王夫之作「我独昏昏」；河上公作「忽兮若海，漂兮若无所止」，唐玄宗作「忽若晦，寂兮似无所止」，憨山作「飂兮似无所止」；憨山、王夫之作「我独顽且鄙」；唐玄宗、憨山作「而贵求食于母」，唐玄宗自注旧无「求于」二字，今所加；傅奕作「我独欲异于人」；王夫之本以「绝学无忧」属第十九章之末，此章自「唯之与阿」起，且无「澹兮其若海，飂兮若无止」二句；苏辙底本「唯之为防」当作「唯之为恭」，「以□害方」缺一字。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": 11, "commentaries": 74, "charNotes": 10, "collations": 11 } }, "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「異俗」，以絕學去浮華、唯阿同為應對、畏不絕學之君、熙熙淫放、怕兮安靜、乘乘無歸、愚人之心、昭昭察察、忽忽漂漂、頑鄙無為、貴用道為說。", "count": 11, "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「异俗」，以绝学去浮华、唯阿同为应对、畏不绝学之君、熙熙淫放、怕兮安静、乘乘无归、愚人之心、昭昭察察、忽忽漂漂、顽鄙无为、贵用道为说。", "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": "以崇本息末為宗；此章整章一注，謂為學日益、為道日損，學求益所能而進其智，若無欲而足則何求於益；續鳧之足無異截鶴之脛，唯阿美惡相去何若；食母乃生之本。", "count": 1, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末为宗；此章整章一注，谓为学日益、为道日损，学求益所能而进其智，若无欲而足则何求于益；续凫之足无异截鹤之胫，唯阿美恶相去何若；食母乃生之本。", "shortSimp": "王注" }, { "id": "chengxuanying", "name": "成玄英疏", "short": "成疏", "author": "成玄英", "work": "老子道德經義疏", "era": "唐", "years": "約 608–669", "color": "#6b7a4a", "desc": "以重玄雙遣為宗；此章分五節，謂絕有相之學、會無為之理則憂累斯盡；唯敬阿慢同出一口，善惡源乎一心；人之所畏謂生死諸塵；荒是眇莽、央是盡義；聖人雖處俗塵而心知寂魄，如嬰兒未孩、如虛舟無住；食母即用道。", "count": 11, "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；此章分五节，谓绝有相之学、会无为之理则忧累斯尽；唯敬阿慢同出一口，善恶源乎一心；人之所畏谓生死诸尘；荒是眇莽、央是尽义；圣人虽处俗尘而心知寂魄，如婴儿未孩、如虚舟无住；食母即用道。", "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；御注謂絕有為俗學則淳樸不散、少私寡欲故無憂；唯恭阿慢同出於口，恭善慢惡；凡人所畏者慢與惡，皆當絕之；熙熙逐境如享太牢、春臺登望；泊然安靜、乘乘無所歸；昭昭矜巧智、察察立法制、若昏自韜晦、悶悶唯寬大；求食於母者貴如嬰兒無營欲，「求於」二字為後加。御疏逐句申釋，歸於絕學守樸。", "count": 22, "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；御注谓绝有为俗学则淳朴不散、少私寡欲故无忧；唯恭阿慢同出于口，恭善慢恶；凡人所畏者慢与恶，皆当绝之；熙熙逐境如享太牢、春台登望；泊然安静、乘乘无所归；昭昭矜巧智、察察立法制、若昏自韬晦、闷闷唯宽大；求食于母者贵如婴儿无营欲，「求于」二字为后加。御疏逐句申释，归于绝学守朴。", "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": "道經原卷缺卷一至六，此章《玄德纂疏》僅存「絕學無憂」一條輯文；謂俗學尊辯責知、群居黨議，吉人得之以益、凶人得之以損，學之為利淺而為害深，凶人為學猶虎得羽翼，聖人絕之則天下休息，不教而自化，不令而自伏。", "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": "道经原卷缺卷一至六，此章《玄德纂疏》仅存「绝学无忧」一条辑文；谓俗学尊辩责知、群居党议，吉人得之以益、凶人得之以损，学之为利浅而为害深，凶人为学犹虎得羽翼，圣人绝之则天下休息，不教而自化，不令而自伏。", "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》；此章逐句分疏，謂志無為之道則學無所學，存有為之業者所競者名利、憂患生矣；唯禮對阿野應、稱心為善乖意為惡；水火豺狼可畏；熙熙悅樂、太牢味、春臺色；聖人澹泊無為、大智若愚；食母即用道。", "count": 11, "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》；此章逐句分疏，谓志无为之道则学无所学，存有为之业者所竞者名利、忧患生矣；唯礼对阿野应、称心为善乖意为恶；水火豺狼可畏；熙熙悦乐、太牢味、春台色；圣人澹泊无为、大智若愚；食母即用道。", "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；此章整章一注，謂此章深旨與前章略同，或者惡俗學亂世因謂絕之則無憂；唯阿相較詎幾、善惡相遠何如；刑法之威雖有道之士亦安得不畏，爵賞之慶得之泊然無喜；眾皆逐末哺子，我獨反本貴養母，母者道也、子者一也。", "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；此章整章一注，谓此章深旨与前章略同，或者恶俗学乱世因谓绝之则无忧；唯阿相较讵几、善恶相远何如；刑法之威虽有道之士亦安得不畏，爵赏之庆得之泊然无喜；众皆逐末哺子，我独反本贵养母，母者道也、子者一也。", "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；此章整章一注，謂上絕聖智仁義之善、下絕巧利之惡，不以累心則絕學，絕學則無為而神；唯阿出於聲一、善惡離乎道一；人之所畏所以同乎人，荒兮未央所以同乎天；眾人逐物役智是養其子，我獨貴養其母。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；此章整章一注，谓上绝圣智仁义之善、下绝巧利之恶，不以累心则绝学，绝学则无为而神；唯阿出于声一、善恶离乎道一；人之所畏所以同乎人，荒兮未央所以同乎天；众人逐物役智是养其子，我独贵养其母。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；此章整章一注，謂為學日益而無以一之，則以□害方、以直害曲，不勝其憂，聖人未嘗不學而以道為主；唯之為恭、阿之為慢不可同日言；人之所畏吾亦畏之，行於禮樂刑政而天下不知其異；道為萬物之母，聖人脫遺萬物以道為宗，如嬰兒食於母。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；此章整章一注，谓为学日益而无以一之，则以□害方、以直害曲，不胜其忧，圣人未尝不学而以道为主；唯之为恭、阿之为慢不可同日言；人之所畏吾亦畏之，行于礼乐刑政而天下不知其异；道为万物之母，圣人脱遗万物以道为宗，如婴儿食于母。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": "逐句分疏；此章謂為學必事事而為之，有一不能不知則以為憂，惟絕之而不為則無憂；唯正順阿邪諂，其初相去本不遠、其究甚遠；凡人所畏皆不可不畏；熙熙和樂、泊靜未兆；沌如渾沌、冥昧無別；昭昭已明、察察尤明、昏昏已不明、悶悶尤不明；貴食母即嬰兒未孩之義。吳澄合第十七至十九章為其第十六章，此章為其第十七章。", "count": 11, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "逐句分疏；此章谓为学必事事而为之，有一不能不知则以为忧，惟绝之而不为则无忧；唯正顺阿邪谄，其初相去本不远、其究甚远；凡人所畏皆不可不畏；熙熙和乐、泊静未兆；沌如浑沌、冥昧无别；昭昭已明、察察尤明、昏昏已不明、闷闷尤不明；贵食母即婴儿未孩之义。吴澄合第十七至十九章为其第十六章，此章为其第十七章。", "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；此章整章一注，謂世俗學智巧仁義、勞神焦思，有學則有憂，聖人雖絕學非無智，智包天地而不用；唯阿敬慢相去幾何，善惡相反差之毫釐失之千里；聲色貨利傷生害道不可不畏；母指虛無大道，眾人背道逐物如棄母求食於子。", "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；此章整章一注，谓世俗学智巧仁义、劳神焦思，有学则有忧，圣人虽绝学非无智，智包天地而不用；唯阿敬慢相去几何，善恶相反差之毫厘失之千里；声色货利伤生害道不可不畏；母指虚无大道，众人背道逐物如弃母求食于子。", "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；此章為其第十七章，謂上章言治國之道、此章言修己之道，惟絕世俗末學則無憂；唯阿至荒兮七句言世人為學多憂，眾人熙熙至若遺八句言己無所欲於外，愚人之心至頑似鄙十句言己不求知於內；末句與章首相應，所貴者食母之學；辨姚鼐以首句屬上章、通下章為一章，不取。", "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；此章为其第十七章，谓上章言治国之道、此章言修己之道，惟绝世俗末学则无忧；唯阿至荒兮七句言世人为学多忧，众人熙熙至若遗八句言己无所欲于外，愚人之心至顽似鄙十句言己不求知于内；末句与章首相应，所贵者食母之学；辨姚鼐以首句属上章、通下章为一章，不取。", "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；此章整章一注，其本以「絕學無憂」屬第十九章之末，此章自「唯之與阿」起，謂善惡相傾由學而起，揖讓亦唯、征伐亦阿；眾人飫於太牢不饗他味、厭於春遊不願他觀，其唯食於母乎；天下畏不仁而我不敢暴、畏不智而我不敢迷。", "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；此章整章一注，其本以「绝学无忧」属第十九章之末，此章自「唯之与阿」起，谓善恶相倾由学而起，揖让亦唯、征伐亦阿；众人饫于太牢不飨他味、厌于春游不愿他观，其唯食于母乎；天下畏不仁而我不敢暴、畏不智而我不敢迷。", "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": 11, "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": "絕學無憂。", "textSimp": "绝学无忧。", "translation": "断绝世俗的末学，就没有忧患。", "translationTrad": "斷絕世俗的末學，就沒有憂患。", "noteIds": [ "c001", "c012", "c013", "c024", "c025", "c046", "c047", "c058", "c059", "c060", "c061", "c072", "c073", "c074" ], "noteCount": 14, "charNoteIds": [ "n001" ], "key": "laozi-20:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏。", "textSimp": "唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏。", "translation": "恭敬的应答「唯」与怠慢的应答「阿」，相差有多少？善与恶，又相差多远？众人所畏惧的，不可不畏惧。", "translationTrad": "恭敬的應答「唯」與怠慢的應答「阿」，相差有多少？善與惡，又相差多遠？眾人所畏懼的，不可不畏懼。", "noteIds": [ "c002", "c012", "c014", "c026", "c027", "c048", "c058", "c059", "c060", "c062", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [ "n002", "n003", "n004" ], "key": "laozi-20:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "荒兮其未央哉！", "textSimp": "荒兮其未央哉！", "translation": "荒远无边啊，这种风气没有止境！", "translationTrad": "荒遠無邊啊，這種風氣沒有止境！", "noteIds": [ "c003", "c012", "c015", "c028", "c029", "c049", "c058", "c059", "c060", "c063", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [ "n005" ], "key": "laozi-20:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "眾人熙熙，如享太牢，如春登臺。", "textSimp": "众人熙熙，如享太牢，如春登台。", "translation": "众人熙熙攘攘，好像去赴太牢盛宴，又像春日登台眺望。", "translationTrad": "眾人熙熙攘攘，好像去赴太牢盛宴，又像春日登臺眺望。", "noteIds": [ "c004", "c012", "c016", "c030", "c031", "c050", "c058", "c059", "c060", "c064", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [ "n006" ], "key": "laozi-20:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "我獨怕兮其未兆，如嬰兒之未孩；儽儽兮若無所歸。", "textSimp": "我独怕兮其未兆，如婴儿之未孩；儽儽兮若无所归。", "translation": "我独自恬淡安静，情欲尚未萌动，像还不会笑的婴儿；闲散疲乏啊，好像无所归依。", "translationTrad": "我獨自恬淡安靜，情欲尚未萌動，像還不會笑的嬰兒；閒散疲乏啊，好像無所歸依。", "noteIds": [ "c005", "c012", "c017", "c032", "c033", "c051", "c058", "c059", "c060", "c065", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [ "n007", "n008" ], "key": "laozi-20:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "眾人皆有餘，而我獨若遺。", "textSimp": "众人皆有余，而我独若遗。", "translation": "众人都富足有余，而我独自好像有所遗失。", "translationTrad": "眾人都富足有餘，而我獨自好像有所遺失。", "noteIds": [ "c006", "c012", "c018", "c034", "c035", "c052", "c058", "c059", "c060", "c066", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [], "key": "laozi-20:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "我愚人之心也哉！沌沌兮！", "textSimp": "我愚人之心也哉！沌沌兮！", "translation": "我真是愚人的心肠啊！浑浑沌沌，无所分别！", "translationTrad": "我真是愚人的心腸啊！渾渾沌沌，無所分別！", "noteIds": [ "c007", "c012", "c019", "c036", "c037", "c053", "c058", "c059", "c060", "c067", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [ "n009" ], "key": "laozi-20:s007", "n": 7 }, { "id": "s008", "paragraph": 1, "text": "俗人昭昭，我獨若昏。俗人察察，我獨悶悶。", "textSimp": "俗人昭昭，我独若昏。俗人察察，我独闷闷。", "translation": "世俗之人都明明白白，我独自好像昏昧；世俗之人都精细苛刻，我独自闷闷宽厚。", "translationTrad": "世俗之人都明明白白，我獨自好像昏昧；世俗之人都精細苛刻，我獨自悶悶寬厚。", "noteIds": [ "c008", "c012", "c020", "c038", "c039", "c054", "c058", "c059", "c060", "c068", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [], "key": "laozi-20:s008", "n": 8 }, { "id": "s009", "paragraph": 1, "text": "澹兮其若海，飂兮若無止。", "textSimp": "澹兮其若海，飂兮若无止。", "translation": "恬淡深广啊，像大海一样；飘荡长风啊，好像没有止息。", "translationTrad": "恬淡深廣啊，像大海一樣；飄蕩長風啊，好像沒有止息。", "noteIds": [ "c009", "c012", "c021", "c040", "c041", "c055", "c058", "c059", "c060", "c069", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [ "n010" ], "key": "laozi-20:s009", "n": 9 }, { "id": "s010", "paragraph": 1, "text": "眾人皆有以，而我獨頑似鄙。", "textSimp": "众人皆有以，而我独顽似鄙。", "translation": "众人都各有所能、有所施用，而我独自顽钝，好像鄙陋无知。", "translationTrad": "眾人都各有所能、有所施用，而我獨自頑鈍，好像鄙陋無知。", "noteIds": [ "c010", "c012", "c022", "c042", "c043", "c056", "c058", "c059", "c060", "c070", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [], "key": "laozi-20:s010", "n": 10 }, { "id": "s011", "paragraph": 1, "text": "我獨異於人，而貴食母。", "textSimp": "我独异于人，而贵食母。", "translation": "我唯独与众人不同，而看重那哺育万物的道。", "translationTrad": "我唯獨與眾人不同，而看重那哺育萬物的道。", "noteIds": [ "c011", "c012", "c023", "c044", "c045", "c057", "c058", "c059", "c060", "c071", "c072", "c073", "c074" ], "noteCount": 13, "charNoteIds": [], "key": "laozi-20:s011", "n": 11 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "絕學無憂", "kind": "note", "text": "絕學不真，不合道文。除浮華則無憂患。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "绝学不真，不合道文。除浮华则无忧患。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "绝学无忧" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "唯之與阿，相去幾何？善之與惡，相去何若？人之所畏，不可不畏", "kind": "note", "text": "同為應對，而相去幾何？疾時君賤質而貴文。善者稱譽，惡者諫諍，能相去何如？疾時君惡忠直，用邪佞。人謂道人也。人所畏者，畏不絕學之君。近令色，殺賢人。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "同为应对，而相去几何？疾时君贱质而贵文。善者称誉，恶者谏诤，能相去何如？疾时君恶忠直，用邪佞。人谓道人也。人所畏者，畏不绝学之君。近令色，杀贤人。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "唯之与阿，相去几何？善之与恶，相去何若？人之所畏，不可不畏" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "荒兮其未央哉", "kind": "note", "text": "言世俗之人荒亂，欲進學邪文，未央止也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "言世俗之人荒乱，欲进学邪文，未央止也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "荒兮其未央哉" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "眾人熙熙，如享太牢，如春登臺", "kind": "note", "text": "熙熙，淫放多情欲。如饑思太牢之具，意無足時也。春，陰陽交通，萬物感動，登臺觀之，意志淫淫然。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "熙熙，淫放多情欲。如饥思太牢之具，意无足时也。春，阴阳交通，万物感动，登台观之，意志淫淫然。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "众人熙熙，如享太牢，如春登台" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "我獨怕兮其未兆，如嬰兒之未孩；儽儽兮若無所歸", "kind": "note", "text": "我獨怕兮安靜，無情欲形兆。如小兒未能答偶人時。我乘乘如窮鄙，無所歸就也。", "authorNote": "河上公本作「乘乘兮若無所歸」", "citation": "河上公《老子道德經章句》", "textSimp": "我独怕兮安静，无情欲形兆。如小儿未能答偶人时。我乘乘如穷鄙，无所归就也。", "citationFull": "河上公《老子道德經章句》（河上公本作「乘乘兮若無所歸」）", "citationSimp": "河上公《老子道德经章句》", "authorNoteSimp": "河上公本作「乘乘兮若无所归」", "lemmaSimp": "我独怕兮其未兆，如婴儿之未孩；儽儽兮若无所归" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "眾人皆有餘，而我獨若遺", "kind": "note", "text": "眾人皆有餘財以為奢，餘智以為詐。我獨若遺棄，似於不足也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "众人皆有余财以为奢，余智以为诈。我独若遗弃，似于不足也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "众人皆有余，而我独若遗" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "我愚人之心也哉！沌沌兮", "kind": "note", "text": "不與俗人相為，守一不移，如愚人之心也。純純兮，無所分別。", "authorNote": "河上公本作「純純兮」", "citation": "河上公《老子道德經章句》", "textSimp": "不与俗人相为，守一不移，如愚人之心也。纯纯兮，无所分别。", "citationFull": "河上公《老子道德經章句》（河上公本作「純純兮」）", "citationSimp": "河上公《老子道德经章句》", "authorNoteSimp": "河上公本作「纯纯兮」", "lemmaSimp": "我愚人之心也哉！沌沌兮" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s008", "end": "s008" }, "lemma": "俗人昭昭，我獨若昏。俗人察察，我獨悶悶", "kind": "note", "text": "昭昭，明且達也。若昏，如暗昧也。察察，急且疾也。悶悶，無所截割。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "昭昭，明且达也。若昏，如暗昧也。察察，急且疾也。闷闷，无所截割。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "俗人昭昭，我独若昏。俗人察察，我独闷闷" }, { "id": "c009", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "澹兮其若海，飂兮若無止", "kind": "note", "text": "我獨忽忽兮如江海之流，莫知其所窮極。我獨漂漂，若飛若揚，無所止也，志意在神域。", "authorNote": "河上公本作「忽兮若海，漂兮若無所止」", "citation": "河上公《老子道德經章句》", "textSimp": "我独忽忽兮如江海之流，莫知其所穷极。我独漂漂，若飞若扬，无所止也，志意在神域。", "citationFull": "河上公《老子道德經章句》（河上公本作「忽兮若海，漂兮若無所止」）", "citationSimp": "河上公《老子道德经章句》", "authorNoteSimp": "河上公本作「忽兮若海，漂兮若无所止」", "lemmaSimp": "澹兮其若海，飂兮若无止" }, { "id": "c010", "block": 0, "source": "heshanggong", "target": { "start": "s010", "end": "s010" }, "lemma": "眾人皆有以，而我獨頑似鄙", "kind": "note", "text": "以，有為也。我獨無為。鄙似若不逮也。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "以，有为也。我独无为。鄙似若不逮也。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "众人皆有以，而我独顽似鄙" }, { "id": "c011", "block": 0, "source": "heshanggong", "target": { "start": "s011", "end": "s011" }, "lemma": "我獨異於人，而貴食母", "kind": "note", "text": "與人異。食，用也。母，道也。唯我獨貴用道。", "authorNote": "", "citation": "河上公《老子道德經章句》", "textSimp": "与人异。食，用也。母，道也。唯我独贵用道。", "citationFull": "河上公《老子道德經章句》", "citationSimp": "河上公《老子道德经章句》", "lemmaSimp": "我独异于人，而贵食母" }, { "id": "c012", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s011" }, "lemma": "第二十章", "kind": "note", "text": "下篇為學者日益，為道者日損，然則學求益所能而進其智者也。若將無欲而足，何求於益？不知而中，何求於進？夫鸞雀有匹，鳩鴿有仇，寒鄉之民必知旃裘，自然已足，益之則憂。故續鳧之足，何異截鶴之脛？畏譽而進，何異畏刑？唯阿美惡，相去何若？故人之所畏，吾亦畏焉，未敢恃之以為用也。荒兮其未央哉，歎與俗相返之遠也。眾人迷於美進，惑於榮利，欲進心競，故熙熙若享太牢，如春登臺也。言我廓然無形之可名，無兆之可舉，如嬰兒之未能孩也。若無所宅。眾人無不有懷有志，盈溢胸心，故曰皆有餘也。我獨廓然無為無欲，若遺失之也。絕愚之人，心無所別析，意無所好欲，猶然其情不可覩，我頹然若此也。無所別析，不可為明。耀其光也。分別別析也。情不可覩。無所繫縶。以，用也，皆欲有所施用也。無所欲為，悶悶昏昏，若無所識，故曰頑且鄙也。食母，生之本也。人者皆棄生民之本，貴末飾之華，故曰我獨欲異於人。", "authorNote": "整章一注；注末「我獨欲異於人」與正文「我獨異於人」異，傅奕本正文正作「我獨欲異於人」", "citation": "王弼《老子道德經注》", "textSimp": "下篇为学者日益，为道者日损，然则学求益所能而进其智者也。若将无欲而足，何求于益？不知而中，何求于进？夫鸾雀有匹，鸠鸽有仇，寒乡之民必知旃裘，自然已足，益之则忧。故续凫之足，何异截鹤之胫？畏誉而进，何异畏刑？唯阿美恶，相去何若？故人之所畏，吾亦畏焉，未敢恃之以为用也。荒兮其未央哉，叹与俗相返之远也。众人迷于美进，惑于荣利，欲进心竞，故熙熙若享太牢，如春登台也。言我廓然无形之可名，无兆之可举，如婴儿之未能孩也。若无所宅。众人无不有怀有志，盈溢胸心，故曰皆有余也。我独廓然无为无欲，若遗失之也。绝愚之人，心无所别析，意无所好欲，犹然其情不可覩，我颓然若此也。无所别析，不可为明。耀其光也。分别别析也。情不可覩。无所系絷。以，用也，皆欲有所施用也。无所欲为，闷闷昏昏，若无所识，故曰顽且鄙也。食母，生之本也。人者皆弃生民之本，贵末饰之华，故曰我独欲异于人。", "citationFull": "王弼《老子道德經注》（整章一注；注末「我獨欲異於人」與正文「我獨異於人」異，傅奕本正文正作「我獨欲異於人」）", "citationSimp": "王弼《老子道德经注》", "authorNoteSimp": "整章一注；注末「我独欲异于人」与正文「我独异于人」异，傅奕本正文正作「我独欲异于人」", "lemmaSimp": "第二十章" }, { "id": "c013", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "絕學無憂", "kind": "note", "text": "憂累患也。絕有相之學，會無為之理，患累斯盡，故無憂。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "忧累患也。绝有相之学，会无为之理，患累斯尽，故无忧。", "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": "绝学无忧" }, { "id": "c014", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏", "kind": "note", "text": "唯，敬諾也；阿，慢應也。《禮記》云「先生召無諾」。幾何者，非遠也。言世人不達違順，妄生喜怒，聞唯則善，聞阿則嗔，不知唯阿兩聲出乎一口，相去非遠，故言幾何。順意為善，違心名惡，違順既空，善惡安寄？且唯阿出自一口，善惡源乎一心，而忘者知其不殊，執者肝膽楚越。然有為之學，迷執者多，是非善惡之中，喜怒唯阿之內，適為患累之本，絕之所以無憂。此兩對略舉執學須絕之狀也。學人之所畏，謂生死及諸塵也，不可不畏，必沒溺也。前絕學示善惡皆空，恐滯斯文遂染塵境，故發此句以戒之。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "唯，敬诺也；阿，慢应也。《礼记》云「先生召无诺」。几何者，非远也。言世人不达违顺，妄生喜怒，闻唯则善，闻阿则嗔，不知唯阿两声出乎一口，相去非远，故言几何。顺意为善，违心名恶，违顺既空，善恶安寄？且唯阿出自一口，善恶源乎一心，而忘者知其不殊，执者肝胆楚越。然有为之学，迷执者多，是非善恶之中，喜怒唯阿之内，适为患累之本，绝之所以无忧。此两对略举执学须绝之状也。学人之所畏，谓生死及诸尘也，不可不畏，必没溺也。前绝学示善恶皆空，恐滞斯文遂染尘境，故发此句以戒之。", "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": "唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "荒兮其未央哉", "kind": "note", "text": "荒是眇莽，歎其久遠；央是盡義，嗟其未息。言眾生染滯之心，其日固久，執著情篤，未有休時。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "荒是眇莽，叹其久远；央是尽义，嗟其未息。言众生染滞之心，其日固久，执着情笃，未有休时。", "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": "荒兮其未央哉" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "眾人熙熙，如享太牢，如春登臺", "kind": "note", "text": "言耽染者眾，故云眾人，即眾生之別稱也。熙熙，悅樂也。享，燕享也。太牢，牛羊豕也。言眾生欣愛聲色，情染極深，如饑人享太牢之饌，悅美色之甚；又如春日登臺，眺望林野，暢適其心也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "言耽染者众，故云众人，即众生之别称也。熙熙，悦乐也。享，燕享也。太牢，牛羊豕也。言众生欣爱声色，情染极深，如饥人享太牢之馔，悦美色之甚；又如春日登台，眺望林野，畅适其心也。", "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": "众人熙熙，如享太牢，如春登台" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "我獨怕兮其未兆，如嬰兒之未孩；儽儽兮若無所歸", "kind": "note", "text": "我，老君自稱也。魄，寂也；兆，狀也。言聖人雖處俗塵，而心知寂魄，不為前境之所牽，故都無攀緣之萌狀也。嬰兒，赤子也；孩，笑也；魁，寬大也；歸，住著也。言聖人動不乖寂，處染不染，如彼嬰兒未能孩笑之時，心形俱淨；又智慧魁弘，器量宏博，譬彼虛舟而無住上也。", "authorNote": "成疏底本作「我魄未兆」「魁無所歸」，與王弼本「我獨怕兮其未兆」「儽儽兮若無所歸」異", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "我，老君自称也。魄，寂也；兆，状也。言圣人虽处俗尘，而心知寂魄，不为前境之所牵，故都无攀缘之萌状也。婴儿，赤子也；孩，笑也；魁，宽大也；归，住着也。言圣人动不乖寂，处染不染，如彼婴儿未能孩笑之时，心形俱净；又智慧魁弘，器量宏博，譬彼虚舟而无住上也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）（成疏底本作「我魄未兆」「魁無所歸」，與王弼本「我獨怕兮其未兆」「儽儽兮若無所歸」異）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "authorNoteSimp": "成疏底本作「我魄未兆」「魁无所归」，与王弼本「我独怕兮其未兆」「儽儽兮若无所归」异", "lemmaSimp": "我独怕兮其未兆，如婴儿之未孩；儽儽兮若无所归" }, { "id": "c018", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "眾人皆有餘，而我獨若遺", "kind": "note", "text": "眾人滯有，故耽染有餘；聖智體空，獨遺棄不取。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "众人滞有，故耽染有余；圣智体空，独遗弃不取。", "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": "众人皆有余，而我独若遗" }, { "id": "c019", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "我愚人之心也哉！沌沌兮", "kind": "note", "text": "純，不雜也。聖智虛白，純粹精專，如彼愚人，心無分別。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "纯，不杂也。圣智虚白，纯粹精专，如彼愚人，心无分别。", "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": "我愚人之心也哉！沌沌兮" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s008", "end": "s008" }, "lemma": "俗人昭昭，我獨若昏。俗人察察，我獨悶悶", "kind": "note", "text": "流俗之人心靈闇昧，昭然分別，自眩其能；聖智虛通，明如日月，而韜光匿耀，故若昏。察察，機速，是分別之心；悶悶，寬緩，是無分別之智。但俗心滯有，司察是非，妄生迫遽；聖智空無，體知虛幻，恒自閑靜。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "流俗之人心灵暗昧，昭然分别，自眩其能；圣智虚通，明如日月，而韬光匿耀，故若昏。察察，机速，是分别之心；闷闷，宽缓，是无分别之智。但俗心滞有，司察是非，妄生迫遽；圣智空无，体知虚幻，恒自闲静。", "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": "俗人昭昭，我独若昏。俗人察察，我独闷闷" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s009", "end": "s009" }, "lemma": "澹兮其若海，飂兮若無止", "kind": "note", "text": "晦，闇也；止，住也。聖智實明，而忽忽如闇，欲顯光而不曜，故發此言。雖復同塵，而恒自凝寂；又不住此寂，故無所止也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "晦，暗也；止，住也。圣智实明，而忽忽如暗，欲显光而不曜，故发此言。虽复同尘，而恒自凝寂；又不住此寂，故无所止也。", "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": "澹兮其若海，飂兮若无止" }, { "id": "c022", "block": 0, "source": "chengxuanying", "target": { "start": "s010", "end": "s010" }, "lemma": "眾人皆有以，而我獨頑似鄙", "kind": "note", "text": "眾人滯於欲境，未嘗休息，雖復取捨不同，同有所以；聖人妙體虛假，曾無分別，既不見是，亦不見非，類彼頑愚，若茲鄙陋。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "众人滞于欲境，未尝休息，虽复取舍不同，同有所以；圣人妙体虚假，曾无分别，既不见是，亦不见非，类彼顽愚，若兹鄙陋。", "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": "众人皆有以，而我独顽似鄙" }, { "id": "c023", "block": 0, "source": "chengxuanying", "target": { "start": "s011", "end": "s011" }, "lemma": "我獨異於人，而貴食母", "kind": "note", "text": "食，用也；母，道也。人皆照察而分別，我獨忽晦而忘懷；分別故愛染於聲色，忘懷故貴用於真道，所以為異。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "食，用也；母，道也。人皆照察而分别，我独忽晦而忘怀；分别故爱染于声色，忘怀故贵用于真道，所以为异。", "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": "我独异于人，而贵食母" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "絕學無憂", "kind": "note", "text": "絕有為俗學，則淳樸不散，少私寡欲，故無憂患也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "绝有为俗学，则淳朴不散，少私寡欲，故无忧患也。", "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": "绝学无忧" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "絕學無憂", "kind": "note", "text": "絕學者，絕有為俗學也。夫人之稟生，必有真素，越分求學，傷性則多。若令都絕不為，是使物無修習。今明乃絕有為過分之學，即莊子所謂「俗學以求其復初」者爾。若分內之學，因性之為，上士勤心，行未為不絕也，故曰絕學無憂。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "绝学者，绝有为俗学也。夫人之禀生，必有真素，越分求学，伤性则多。若令都绝不为，是使物无修习。今明乃绝有为过分之学，即庄子所谓「俗学以求其复初」者尔。若分内之学，因性之为，上士勤心，行未为不绝也，故曰绝学无忧。", "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": "绝学无忧" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏", "kind": "note", "text": "唯則恭應，阿則慢應，同出於口，故云相去幾何。而恭應則善，慢應則惡。喻俗學絕之則無憂，不絕則生患，只在心識迴照，豈復相去遠也。凡人所畏者，慢與惡；善士所畏，俗學與有為也。皆當絕之，故不可不畏。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "唯则恭应，阿则慢应，同出于口，故云相去几何。而恭应则善，慢应则恶。喻俗学绝之则无忧，不绝则生患，只在心识回照，岂复相去远也。凡人所畏者，慢与恶；善士所畏，俗学与有为也。皆当绝之，故不可不畏。", "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": "唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏", "kind": "note", "text": "唯，應也。《禮》曰「先生召無諾，唯而起」。阿，慢應也。《漢書》曰「不誰何綰」，謂何，問也。此舉喻也。唯之與阿，同出於口，唯恭則善，阿慢則惡；學之絕否，在於心，而絕之則無憂，不絕則生患。同出於口，故云相去幾何；只在於心，故云相去何若。若能了學無學，學相皆空，於知忘知，不生分別，則唯阿齊致，善惡兩忘。人之所畏者，畏慢與惡也。夫慢則為過，惡則被嫌；被嫌則人所棄薄，為過則物多尤怨。以況有為俗學，增長是非，若不畏而絕之，是皆違分傷性，故不可不畏而絕之也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "唯，应也。《礼》曰「先生召无诺，唯而起」。阿，慢应也。《汉书》曰「不谁何绾」，谓何，问也。此举喻也。唯之与阿，同出于口，唯恭则善，阿慢则恶；学之绝否，在于心，而绝之则无忧，不绝则生患。同出于口，故云相去几何；只在于心，故云相去何若。若能了学无学，学相皆空，于知忘知，不生分别，则唯阿齐致，善恶两忘。人之所畏者，畏慢与恶也。夫慢则为过，恶则被嫌；被嫌则人所弃薄，为过则物多尤怨。以况有为俗学，增长是非，若不畏而绝之，是皆违分伤性，故不可不畏而绝之也。", "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": "唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "荒兮其未央哉", "kind": "note", "text": "若不畏絕俗學，則眾生正性荒廢，其未有央止之時。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "若不畏绝俗学，则众生正性荒废，其未有央止之时。", "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": "荒兮其未央哉" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "荒兮其未央哉", "kind": "note", "text": "荒，荒廢也。慢惡為過，俗學失真，是皆可畏，故當棄絕。若不絕而棄之，則正性荒廢，其未有央止時。《詩》曰「夜未央」，言更漏尚多也。此云「其未央」，言俗學傷性，無息止期，故前途尚多，云未央也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "荒，荒废也。慢恶为过，俗学失真，是皆可畏，故当弃绝。若不绝而弃之，则正性荒废，其未有央止时。《诗》曰「夜未央」，言更漏尚多也。此云「其未央」，言俗学伤性，无息止期，故前途尚多，云未央也。", "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": "荒兮其未央哉" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "眾人熙熙，如享太牢，如春登臺", "kind": "note", "text": "眾人俗學有為，熙熙逐境，如臨享太牢，春臺登望，動生貪欲。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "众人俗学有为，熙熙逐境，如临享太牢，春台登望，动生贪欲。", "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": "众人熙熙，如享太牢，如春登台" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "眾人熙熙，如享太牢，如春登臺", "kind": "note", "text": "熙熙者，情欲淫動之貌，此明不畏絕俗學之人也。夫俗學有為，動生情欲，熙熙逐境，役役終身，如餒夫之臨享太牢，恣貪滋味；怡容之春臺登望，動生愛著。太牢，牛羊豕也。春臺所以為愛著，謂其卉木滋榮，禽鳥鳴匹，陽和陶然，易淫蕩也。故《豳詩》云「春日遲遲，採蘩祁祁，女心傷悲，迨及公子同歸」。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "熙熙者，情欲淫动之貌，此明不畏绝俗学之人也。夫俗学有为，动生情欲，熙熙逐境，役役终身，如馁夫之临享太牢，恣贪滋味；怡容之春台登望，动生爱着。太牢，牛羊豕也。春台所以为爱着，谓其卉木滋荣，禽鸟鸣匹，阳和陶然，易淫荡也。故《豳诗》云「春日迟迟，采蘩祁祁，女心伤悲，迨及公子同归」。", "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": "众人熙熙，如享太牢，如春登台" }, { "id": "c032", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "我獨怕兮其未兆，如嬰兒之未孩；儽儽兮若無所歸", "kind": "note", "text": "我獨泊然安靜，於情欲略無形，如彼嬰兒未能孩孺也。至人無心，運動隨物，無所取與，若行者之無所歸。乘乘，運動貌。", "authorNote": "御注；御注本作「我獨泊兮」「乘乘兮」", "citation": "唐玄宗《道德真經注疏》", "textSimp": "我独泊然安静，于情欲略无形，如彼婴儿未能孩孺也。至人无心，运动随物，无所取与，若行者之无所归。乘乘，运动貌。", "citationFull": "唐玄宗《道德真經注疏》（御注；御注本作「我獨泊兮」「乘乘兮」）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注；御注本作「我独泊兮」「乘乘兮」", "lemmaSimp": "我独怕兮其未兆，如婴儿之未孩；儽儽兮若无所归" }, { "id": "c033", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "我獨怕兮其未兆，如嬰兒之未孩；儽儽兮若無所歸", "kind": "note", "text": "我者，老君自稱。言我畏絕俗學，學道含和，獨能泊然安靜，於彼代間有為之事、情欲等法，略無形兆，如彼嬰兒未孩笑，無分別也。孩者，別人之意，《莊子》曰「不至乎孩而始誰」。乘乘，運動之貌也。眾人動生耽著，常有執求，故若有所歸往；我本無心，泊然安靜，乘流則逝，值坎而止，若彼行道之人，無所歸趣，不汲汲也。", "authorNote": "御疏；御疏本作「泊然」「乘乘」", "citation": "唐玄宗《道德真經注疏》", "textSimp": "我者，老君自称。言我畏绝俗学，学道含和，独能泊然安静，于彼代间有为之事、情欲等法，略无形兆，如彼婴儿未孩笑，无分别也。孩者，别人之意，《庄子》曰「不至乎孩而始谁」。乘乘，运动之貌也。众人动生耽着，常有执求，故若有所归往；我本无心，泊然安静，乘流则逝，值坎而止，若彼行道之人，无所归趣，不汲汲也。", "citationFull": "唐玄宗《道德真經注疏》（御疏；御疏本作「泊然」「乘乘」）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御疏；御疏本作「泊然」「乘乘」", "lemmaSimp": "我独怕兮其未兆，如婴儿之未孩；儽儽兮若无所归" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "眾人皆有餘，而我獨若遺", "kind": "note", "text": "耽嗜塵務，矜誇巧智，自為有餘，以示光大。常若不足，似有所遺忘。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "耽嗜尘务，矜夸巧智，自为有余，以示光大。常若不足，似有所遗忘。", "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": "众人皆有余，而我独若遗" }, { "id": "c035", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "眾人皆有餘，而我獨若遺", "kind": "note", "text": "眾人俗學耽著，矜誇巧智，是法皆執，自為有餘；我獨損之未常凝滯，心無愛染，故若遺忘。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "众人俗学耽着，矜夸巧智，是法皆执，自为有余；我独损之未常凝滞，心无爱染，故若遗忘。", "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": "众人皆有余，而我独若遗" }, { "id": "c036", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "我愚人之心也哉！沌沌兮", "kind": "note", "text": "我豈愚人之心，遺忘若此哉？但我心純純，故若遺爾。", "authorNote": "御注；御注本作「純純兮」", "citation": "唐玄宗《道德真經注疏》", "textSimp": "我岂愚人之心，遗忘若此哉？但我心纯纯，故若遗尔。", "citationFull": "唐玄宗《道德真經注疏》（御注；御注本作「純純兮」）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注；御注本作「纯纯兮」", "lemmaSimp": "我愚人之心也哉！沌沌兮" }, { "id": "c037", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "我愚人之心也哉！沌沌兮", "kind": "note", "text": "言我於諸法中體了無著，故若遺忘，豈則如愚人之心也哉？但我心純純，質樸無愛欲，故曰若遺爾。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "言我于诸法中体了无着，故若遗忘，岂则如愚人之心也哉？但我心纯纯，质朴无爱欲，故曰若遗尔。", "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": "我愚人之心也哉！沌沌兮" }, { "id": "c038", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s008" }, "lemma": "俗人昭昭，我獨若昏。俗人察察，我獨悶悶", "kind": "note", "text": "昭昭者，矜巧智也；若昏者，自韜晦也；察察者，立法制也；悶悶者，唯寬大也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "昭昭者，矜巧智也；若昏者，自韬晦也；察察者，立法制也；闷闷者，唯宽大也。", "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": "俗人昭昭，我独若昏。俗人察察，我独闷闷" }, { "id": "c039", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s008" }, "lemma": "俗人昭昭，我獨若昏。俗人察察，我獨悶悶", "kind": "note", "text": "俗人昭昭，我獨若昏；俗人察察，我獨悶悶。昭昭者，自矜衒巧智也；若昏者，如昏昧無所分別也；察察者，施教法以繩下也；悶悶者，寬大之意也。所以昭昭矜衒、察察施教者，皆由不絕俗學與有為，故聖人畏絕，若昏默也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "俗人昭昭，我独若昏；俗人察察，我独闷闷。昭昭者，自矜衒巧智也；若昏者，如昏昧无所分别也；察察者，施教法以绳下也；闷闷者，宽大之意也。所以昭昭矜衒、察察施教者，皆由不绝俗学与有为，故圣人畏绝，若昏默也。", "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": "俗人昭昭，我独若昏。俗人察察，我独闷闷" }, { "id": "c040", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "澹兮其若海，飂兮若無止", "kind": "note", "text": "容貌忽然若昏晦，而寂兮絕於俗學，似無所止著。", "authorNote": "御注；御注本作「忽若晦，寂兮似無所止」", "citation": "唐玄宗《道德真經注疏》", "textSimp": "容貌忽然若昏晦，而寂兮绝于俗学，似无所止着。", "citationFull": "唐玄宗《道德真經注疏》（御注；御注本作「忽若晦，寂兮似無所止」）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注；御注本作「忽若晦，寂兮似无所止」", "lemmaSimp": "澹兮其若海，飂兮若无止" }, { "id": "c041", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "澹兮其若海，飂兮若無止", "kind": "note", "text": "絕學行人，忽忽無心，常若昏昧，而心寂兮曾不愛染於法，無住，故似無止著爾。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "绝学行人，忽忽无心，常若昏昧，而心寂兮曾不爱染于法，无住，故似无止着尔。", "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": "澹兮其若海，飂兮若无止" }, { "id": "c042", "block": 0, "source": "tangxuanzong", "target": { "start": "s010", "end": "s010" }, "lemma": "眾人皆有以，而我獨頑似鄙", "kind": "note", "text": "眾人於代間皆有所以逐境俗學之意。頑若無分別，鄙者陋不足，而心實了悟，外若不足，故云似爾也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "众人于代间皆有所以逐境俗学之意。顽若无分别，鄙者陋不足，而心实了悟，外若不足，故云似尔也。", "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": "众人皆有以，而我独顽似鄙" }, { "id": "c043", "block": 0, "source": "tangxuanzong", "target": { "start": "s010", "end": "s010" }, "lemma": "眾人皆有以，而我獨頑似鄙", "kind": "note", "text": "凡俗之人，不畏俗學，常有所以耽滯逐境，未曾休息。鄙者，陋不足也，而心實了悟，故云似爾。自「眾人熙熙」已下，皆對明也。", "authorNote": "御疏；節引，底本此段有訛脫，姑存其可讀者", "citation": "唐玄宗《道德真經注疏》", "textSimp": "凡俗之人，不畏俗学，常有所以耽滞逐境，未曾休息。鄙者，陋不足也，而心实了悟，故云似尔。自「众人熙熙」已下，皆对明也。", "citationFull": "唐玄宗《道德真經注疏》（御疏；節引，底本此段有訛脫，姑存其可讀者）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御疏；节引，底本此段有讹脱，姑存其可读者", "lemmaSimp": "众人皆有以，而我独顽似鄙" }, { "id": "c044", "block": 0, "source": "tangxuanzong", "target": { "start": "s011", "end": "s011" }, "lemma": "我獨異於人，而貴食母", "kind": "note", "text": "人有情欲，我無愛染；人與道反，我與道同也。求食於母者，貴如嬰兒無營欲爾，故上文云「如嬰兒之未孩」，下經云「含德之厚，比於赤子」，如此所以獨異於人也。先無「求於」兩字，今所加也。且聖人說經，本無避諱；今代為教，則有嫌疑，暢理故義不可移，臨文則須穩便，便今存古，是所庶幾。又司馬遷云「老君五千餘言」，則明理謂而息言，不必以五千為定略也。", "authorNote": "御注；御注本作「而貴求食於母」，自注舊無「求於」二字", "citation": "唐玄宗《道德真經注疏》", "textSimp": "人有情欲，我无爱染；人与道反，我与道同也。求食于母者，贵如婴儿无营欲尔，故上文云「如婴儿之未孩」，下经云「含德之厚，比于赤子」，如此所以独异于人也。先无「求于」两字，今所加也。且圣人说经，本无避讳；今代为教，则有嫌疑，畅理故义不可移，临文则须稳便，便今存古，是所庶几。又司马迁云「老君五千余言」，则明理谓而息言，不必以五千为定略也。", "citationFull": "唐玄宗《道德真經注疏》（御注；御注本作「而貴求食於母」，自注舊無「求於」二字）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注；御注本作「而贵求食于母」，自注旧无「求于」二字", "lemmaSimp": "我独异于人，而贵食母" }, { "id": "c045", "block": 0, "source": "tangxuanzong", "target": { "start": "s011", "end": "s011" }, "lemma": "我獨異於人，而貴食母", "kind": "note", "text": "我獨異於人而貴求食於母，此兩句結成也。我獨異於人者，異於不絕學之凡人也。諸法與凡人異：凡人愛染有為，我獨遺忘情欲；人於諸法分別，我獨等無是非，故云異於人。老君戒人守樸全和，少私寡欲，絕視聽之耽著，杜聲名之奔競，令如嬰兒但求食於母爾，故云「而貴求食於母」。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "我独异于人而贵求食于母，此两句结成也。我独异于人者，异于不绝学之凡人也。诸法与凡人异：凡人爱染有为，我独遗忘情欲；人于诸法分别，我独等无是非，故云异于人。老君戒人守朴全和，少私寡欲，绝视听之耽着，杜声名之奔竞，令如婴儿但求食于母尔，故云「而贵求食于母」。", "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": "我独异于人，而贵食母" }, { "id": "c046", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "絕學無憂", "kind": "note", "text": "俗學則尊辯責知，群居黨議，吉人得之以益，凶人得之以損。天地之內，吉人寡而凶人眾，故學之為利也淺，而為害也深。夫凶人之為學也，猶虎之得於羽翼，翱翔遊於四海，擇肉而食。聖人絕之，天下休息，不教而自化，不令而自伏也。", "authorNote": "嚴遵道經原卷缺卷一至六，此條輯文見《玄德纂疏》；本章僅存此一條", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所輯）", "textSimp": "俗学则尊辩责知，群居党议，吉人得之以益，凶人得之以损。天地之内，吉人寡而凶人众，故学之为利也浅，而为害也深。夫凶人之为学也，犹虎之得于羽翼，翱翔游于四海，择肉而食。圣人绝之，天下休息，不教而自化，不令而自伏也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》所輯）（嚴遵道經原卷缺卷一至六，此條輯文見《玄德纂疏》；本章僅存此一條）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》所辑）", "authorNoteSimp": "严遵道经原卷缺卷一至六，此条辑文见《玄德纂疏》；本章仅存此一条", "lemmaSimp": "绝学无忧" }, { "id": "c047", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "絕學無憂", "kind": "note", "text": "夫志無為之道，則學無所學；混之以愚智，則得失未聞；懷忘之於進退，則榮悴不驚；抱自然合道，寧有憂乎？存有為之業者，學非為己，懸頭刺股，所競者名；映雪聚螢，所爭者利。懼榮名之不立，驚厚利之未來，以此存心，憂患生矣。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "夫志无为之道，则学无所学；混之以愚智，则得失未闻；怀忘之于进退，则荣悴不惊；抱自然合道，宁有忧乎？存有为之业者，学非为己，悬头刺股，所竞者名；映雪聚萤，所争者利。惧荣名之不立，惊厚利之未来，以此存心，忧患生矣。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "绝学无忧" }, { "id": "c048", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏", "kind": "note", "text": "禮對為唯，野應曰阿；稱心為善，乖意為惡。幾何，言不遠也。體道則百慮俱遺，任真則萬塗皆適，實亦無逆無順，不美不惡。然有為強生分別，偏私妄起愛憎，不留心於道德之鄉，唯責人以華薄之禮；愜心謂之為是，不問賢與不賢；潤己稱之曰能，未論智與不智。此則智者翻闇於不智，賢者倒愚於不賢，故曰相去幾何也。亦言人性自然已足，益之則憂；夫進智以徇美，與飾偽以為惡，事雖不同，失性均也，故曰相去幾何也。水火可畏，不畏必遭燒溺；豺狼可畏，不畏終遇損傷。故知人行愛憎而不已，歸茲損敗；貪名利而無息，致此危亡。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "礼对为唯，野应曰阿；称心为善，乖意为恶。几何，言不远也。体道则百虑俱遗，任真则万涂皆适，实亦无逆无顺，不美不恶。然有为强生分别，偏私妄起爱憎，不留心于道德之乡，唯责人以华薄之礼；惬心谓之为是，不问贤与不贤；润己称之曰能，未论智与不智。此则智者翻暗于不智，贤者倒愚于不贤，故曰相去几何也。亦言人性自然已足，益之则忧；夫进智以徇美，与饰伪以为恶，事虽不同，失性均也，故曰相去几何也。水火可畏，不畏必遭烧溺；豺狼可畏，不畏终遇损伤。故知人行爱憎而不已，归兹损败；贪名利而无息，致此危亡。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏" }, { "id": "c049", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "荒兮其未央哉", "kind": "note", "text": "今流俗滯之，有年溺之忘反，悠悠莽莽，欲出無期。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "今流俗滞之，有年溺之忘反，悠悠莽莽，欲出无期。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "荒兮其未央哉" }, { "id": "c050", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "眾人熙熙，如享太牢，如春登臺", "kind": "note", "text": "熙熙，悅樂也。太牢，味也；春臺，色也。言流俗眾人，務學以規名聲，縱情以昏色味。悅之以色，不知盲之有時；適之以口，不知爽之有日。逐欲老而愈溢，勞形困而不休，仍自欣欣以為悅樂。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "熙熙，悦乐也。太牢，味也；春台，色也。言流俗众人，务学以规名声，纵情以昏色味。悦之以色，不知盲之有时；适之以口，不知爽之有日。逐欲老而愈溢，劳形困而不休，仍自欣欣以为悦乐。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "众人熙熙，如享太牢，如春登台" }, { "id": "c051", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "我獨怕兮其未兆，如嬰兒之未孩；儽儽兮若無所歸", "kind": "note", "text": "聖人言眾人馳騖於有為之境，為聲色之所動；我澹泊於無為之端，香味不能惑，猶如赤子未識牝牡之合，不知淫泆之情，心無所在，豈定有歸也？", "authorNote": "李榮本作「乘乘兮若無所歸」", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "圣人言众人驰骛于有为之境，为声色之所动；我澹泊于无为之端，香味不能惑，犹如赤子未识牝牡之合，不知淫泆之情，心无所在，岂定有归也？", "citationFull": "李榮《道德真經注》（《道藏》本）（李榮本作「乘乘兮若無所歸」）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "authorNoteSimp": "李荣本作「乘乘兮若无所归」", "lemmaSimp": "我独怕兮其未兆，如婴儿之未孩；儽儽兮若无所归" }, { "id": "c052", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "眾人皆有餘，而我獨若遺", "kind": "note", "text": "俗人於清虛而不足，在昏濁而有餘，積財貨以為外累，肆情欲以增內垢；聖人塵埃無染，俗事都捐，故曰若遺也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "俗人于清虚而不足，在昏浊而有余，积财货以为外累，肆情欲以增内垢；圣人尘埃无染，俗事都捐，故曰若遗也。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "众人皆有余，而我独若遗" }, { "id": "c053", "block": 0, "source": "lirong", "target": { "start": "s007", "end": "s007" }, "lemma": "我愚人之心也哉！沌沌兮", "kind": "note", "text": "俗人愚也，自以為智，惑於情欲，穢亂日以至；聖人大智若愚，形神虛靜，純白日以生也。", "authorNote": "李榮本作「純純兮」", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "俗人愚也，自以为智，惑于情欲，秽乱日以至；圣人大智若愚，形神虚静，纯白日以生也。", "citationFull": "李榮《道德真經注》（《道藏》本）（李榮本作「純純兮」）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "authorNoteSimp": "李荣本作「纯纯兮」", "lemmaSimp": "我愚人之心也哉！沌沌兮" }, { "id": "c054", "block": 0, "source": "lirong", "target": { "start": "s008", "end": "s008" }, "lemma": "俗人昭昭，我獨若昏。俗人察察，我獨悶悶", "kind": "note", "text": "不知強言知，內明於心，外曜於物，自言了了，故曰昭昭。知如不知，如將闇也。銳情於是非之境，專心於得失之路也。遺心識，自無分別，忘善惡，故曰悶悶。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "不知强言知，内明于心，外曜于物，自言了了，故曰昭昭。知如不知，如将暗也。锐情于是非之境，专心于得失之路也。遗心识，自无分别，忘善恶，故曰闷闷。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "俗人昭昭，我独若昏。俗人察察，我独闷闷" }, { "id": "c055", "block": 0, "source": "lirong", "target": { "start": "s009", "end": "s009" }, "lemma": "澹兮其若海，飂兮若無止", "kind": "note", "text": "德宇恢恢，心臺澹澹，猶如大海，風動波隨，漂泊東西，終無定止。", "authorNote": "李榮本作「淡若海，漂無所止」", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "德宇恢恢，心台澹澹，犹如大海，风动波随，漂泊东西，终无定止。", "citationFull": "李榮《道德真經注》（《道藏》本）（李榮本作「淡若海，漂無所止」）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "authorNoteSimp": "李荣本作「淡若海，漂无所止」", "lemmaSimp": "澹兮其若海，飂兮若无止" }, { "id": "c056", "block": 0, "source": "lirong", "target": { "start": "s010", "end": "s010" }, "lemma": "眾人皆有以，而我獨頑似鄙", "kind": "note", "text": "用有為也。若愚人之無知，同賤者之不飾。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "用有为也。若愚人之无知，同贱者之不饰。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "众人皆有以，而我独顽似鄙" }, { "id": "c057", "block": 0, "source": "lirong", "target": { "start": "s011", "end": "s011" }, "lemma": "我獨異於人，而貴食母", "kind": "note", "text": "食，用也；母，道也。人皆得意，未假以言；物既失理，聖人設教。自春臺已下，並是眾生有為之病，聖人隨病救之，皆用無為之藥。有病有為，有無不同，故言異也。凡夫滯俗，聖人用道，故言食母也。", "authorNote": "李榮本作「而貴求食於母」", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "食，用也；母，道也。人皆得意，未假以言；物既失理，圣人设教。自春台已下，并是众生有为之病，圣人随病救之，皆用无为之药。有病有为，有无不同，故言异也。凡夫滞俗，圣人用道，故言食母也。", "citationFull": "李榮《道德真經注》（《道藏》本）（李榮本作「而貴求食於母」）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "authorNoteSimp": "李荣本作「而贵求食于母」", "lemmaSimp": "我独异于人，而贵食母" }, { "id": "c058", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s011" }, "lemma": "第二十章", "kind": "note", "text": "此章之深旨與前章略同。夫聖人之學所以為道，道勝則世治；俗人之學所以為利，利勝則世亂。或者惡俗學之亂世，因謂絕之則無憂，遂使牆面之徒因此莫能知道。老氏舉其宗要而論其失得，且曰：夫人之應對，均以一言，言唯則人謂之恭，言阿則人謂之慢；然以慢為恭，言不加多，而不能以阿為唯，遂為失禮之對。亦猶世之學者，均於為學，學道則世以為善，學利則世以為惡；以利為道，反念則是，而不能以惡為善，遂為亂世之事耳。夫唯之與阿，相較詎幾？而善之與惡，相遠何如？今於至易之理，可致至難之事，而不能反而行之，此老氏所以興歎也。故歷陳世俗之所失，正以有道之所得焉。夫刑法之威，世人所常畏也，雖有道之士，亦安得不畏之哉？何則？世教既衰，禍亂方作，淫刑以逞，將及善人，荒乎未央，吁可畏也。夫爵賞之慶，世人所熙喜也，得其欲也，如列鼎而饗太牢；遂其志也，如登臺以望春物。彼有道之士，亦安得辭之？但得之泊然無所喜，若赤子之未孩笑也；處之儽儽然如不足，若喪家而無所歸也。夫世俗之人，尚於智力，常若有所餘焉；而有道之士，復於愚弱，常若有所遺焉。夫豈如冥頑之人，心無所知哉？乃其性純粹而不尚智耳。夫世俗之人，以昭昭然自顯為明，而有道之士，獨昏昏然以晦用為德；世俗之人，以察察然知姦為能，而有道之士，獨悶悶然以知常為道。是以其靜也，澹澹然若海之不可測；其動也，飂飂然若風之無所息。眾人有為，莫不有以；我獨無為，似乎頑且鄙。故眾皆逐於末，所愛哺其子；我獨反於本，所貴養其母耳。夫所謂母者，道也；子者，一也。愛哺其子者，以嗜欲資其神；貴養其母者，以清靜歸於道也。", "authorNote": "整章一注；陸希聲本首句亦作「絕學無憂」，正文「儽儽兮若不足似無所歸」與王弼本小異", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "此章之深旨与前章略同。夫圣人之学所以为道，道胜则世治；俗人之学所以为利，利胜则世乱。或者恶俗学之乱世，因谓绝之则无忧，遂使墙面之徒因此莫能知道。老氏举其宗要而论其失得，且曰：夫人之应对，均以一言，言唯则人谓之恭，言阿则人谓之慢；然以慢为恭，言不加多，而不能以阿为唯，遂为失礼之对。亦犹世之学者，均于为学，学道则世以为善，学利则世以为恶；以利为道，反念则是，而不能以恶为善，遂为乱世之事耳。夫唯之与阿，相较讵几？而善之与恶，相远何如？今于至易之理，可致至难之事，而不能反而行之，此老氏所以兴叹也。故历陈世俗之所失，正以有道之所得焉。夫刑法之威，世人所常畏也，虽有道之士，亦安得不畏之哉？何则？世教既衰，祸乱方作，淫刑以逞，将及善人，荒乎未央，吁可畏也。夫爵赏之庆，世人所熙喜也，得其欲也，如列鼎而飨太牢；遂其志也，如登台以望春物。彼有道之士，亦安得辞之？但得之泊然无所喜，若赤子之未孩笑也；处之儽儽然如不足，若丧家而无所归也。夫世俗之人，尚于智力，常若有所余焉；而有道之士，复于愚弱，常若有所遗焉。夫岂如冥顽之人，心无所知哉？乃其性纯粹而不尚智耳。夫世俗之人，以昭昭然自显为明，而有道之士，独昏昏然以晦用为德；世俗之人，以察察然知奸为能，而有道之士，独闷闷然以知常为道。是以其静也，澹澹然若海之不可测；其动也，飂飂然若风之无所息。众人有为，莫不有以；我独无为，似乎顽且鄙。故众皆逐于末，所爱哺其子；我独反于本，所贵养其母耳。夫所谓母者，道也；子者，一也。爱哺其子者，以嗜欲资其神；贵养其母者，以清静归于道也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（整章一注；陸希聲本首句亦作「絕學無憂」，正文「儽儽兮若不足似無所歸」與王弼本小異）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "整章一注；陆希声本首句亦作「绝学无忧」，正文「儽儽兮若不足似无所归」与王弼本小异", "lemmaSimp": "第二十章" }, { "id": "c059", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s011" }, "lemma": "第二十章", "kind": "note", "text": "上絕棄乎聖智仁義之善，下絕棄乎巧利之惡，不以累其心，則絕學矣。絕學則無為，無為則神，神也者，鼓萬物而不與聖人同憂者也，故曰絕學無憂。唯之與阿，出於聲一也，其相去幾何？善之與惡，離乎道一也，其相去何若？此所以雖聖知猶絕而棄之，不以累其心也。憂悔吝者存乎介，震無咎者存乎悔，則人之所畏，不可不畏也。荒兮其未央哉，未央者，以言其大而無極，則不獨畏人之所畏而已。何則？人之所畏不可不畏，所以同乎人也；荒兮其未央哉，所以同乎天也。眾人熙熙，則不知塞其兌、閉其門也；如享太牢，則不知夫淡乎其無味也；如春登臺，則不知夫視之不足見也。我獨怕兮其未兆，若嬰兒之未孩，則塞其兌、閉其門，而無味之足嗜、無見之足悅也。乘乘兮若無所歸，以言唯萬物之乘而在己無居也。眾人如享太牢、如春登臺，故皆有餘；我獨怕兮其未兆、如嬰兒之未孩，故獨若遺。凡此者，以言其遺物而離形也。我愚人之心也哉，以言其無知也；純純兮，以言其不雜也。俗人昭昭，我獨若昏，則異乎俗人之昭昭；俗人察察，我獨悶悶，則異乎俗人之察察矣。忽若晦，晦則都無所見也；都無所見，則非特若昏、悶悶而已。其動也乘乘兮若無所歸，其靜也寂兮似無所止。俗人昭昭、俗人察察，故皆有以；我獨若昏、我獨若悶，故頑似鄙。凡此者，言其去智而忘心也。夫視聽思慮，道之所自而生者也，故於道為子，而道則為之母。眾人逐物役智，以資其視聽思慮，則養其子而已；而我則遺而去之，獨貴養母故也。故曰我獨異於人，而貴食母。夫老子神矣，何所事養，而與眾人俗人為異而已？欲使為道者知如此而後可以至於道故也。然則絕學之大指可知矣。而先儒以謂人而不學，雖無憂，如禽何？其未知所以絕學無憂之意矣。", "authorNote": "整章一注；據《老子翼》所輯，底本「我獨闩闩」校正為「我獨悶悶」，「颃似鄙」校正為「頑似鄙」", "citation": "呂惠卿《道德真經傳》（《老子翼》所輯）", "textSimp": "上绝弃乎圣智仁义之善，下绝弃乎巧利之恶，不以累其心，则绝学矣。绝学则无为，无为则神，神也者，鼓万物而不与圣人同忧者也，故曰绝学无忧。唯之与阿，出于声一也，其相去几何？善之与恶，离乎道一也，其相去何若？此所以虽圣知犹绝而弃之，不以累其心也。忧悔吝者存乎介，震无咎者存乎悔，则人之所畏，不可不畏也。荒兮其未央哉，未央者，以言其大而无极，则不独畏人之所畏而已。何则？人之所畏不可不畏，所以同乎人也；荒兮其未央哉，所以同乎天也。众人熙熙，则不知塞其兑、闭其门也；如享太牢，则不知夫淡乎其无味也；如春登台，则不知夫视之不足见也。我独怕兮其未兆，若婴儿之未孩，则塞其兑、闭其门，而无味之足嗜、无见之足悦也。乘乘兮若无所归，以言唯万物之乘而在己无居也。众人如享太牢、如春登台，故皆有余；我独怕兮其未兆、如婴儿之未孩，故独若遗。凡此者，以言其遗物而离形也。我愚人之心也哉，以言其无知也；纯纯兮，以言其不杂也。俗人昭昭，我独若昏，则异乎俗人之昭昭；俗人察察，我独闷闷，则异乎俗人之察察矣。忽若晦，晦则都无所见也；都无所见，则非特若昏、闷闷而已。其动也乘乘兮若无所归，其静也寂兮似无所止。俗人昭昭、俗人察察，故皆有以；我独若昏、我独若闷，故顽似鄙。凡此者，言其去智而忘心也。夫视听思虑，道之所自而生者也，故于道为子，而道则为之母。众人逐物役智，以资其视听思虑，则养其子而已；而我则遗而去之，独贵养母故也。故曰我独异于人，而贵食母。夫老子神矣，何所事养，而与众人俗人为异而已？欲使为道者知如此而后可以至于道故也。然则绝学之大指可知矣。而先儒以谓人而不学，虽无忧，如禽何？其未知所以绝学无忧之意矣。", "citationFull": "呂惠卿《道德真經傳》（《老子翼》所輯）（整章一注；據《老子翼》所輯，底本「我獨闩闩」校正為「我獨悶悶」，「颃似鄙」校正為「頑似鄙」）", "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，底本「我独闩闩」校正为「我独闷闷」，「颃似鄙」校正为「顽似鄙」", "lemmaSimp": "第二十章" }, { "id": "c060", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s011" }, "lemma": "第二十章", "kind": "note", "text": "為學日益，為道日損。不知性命之正，而以學求益，增所未聞，積之不已，而無以一之，則以□害方，以直害曲，其中紛然，不勝其憂矣。患夫學者之至此，故曰絕學無憂。若夫聖人，未嘗不學，而以道為主，不學而不少，多學而不亂，廓然無憂，而安用絕學邪？學者溺於所聞，而無以一之，則唯之為恭，阿之為慢，不可同日言矣，而況夫善惡之相反乎？夫唯聖人知萬物同出於性，而皆成於妄，如畫馬牛，如刻虎彘，皆非其實，愍焉無是非同異之辨，孰知其相去幾何哉？苟知此矣，則萬物並育而不相害，道並行而不相悖，無足怪矣。聖人均彼我，一同異，其心無所復留，然豈以是忽遺世法、犯分亂理而不顧哉？人之所畏，吾亦畏之；人之所為，吾亦為之。雖列於君臣父子之間，行於禮樂刑政之域，而天下不知其異也。其所以不嬰於物者，惟心而已。人皆徇其所知，故介然不出畦畛；聖人兼涉有無，無入而不可，則荒兮其未可央也。人各溺於所好，其美如享太牢，其樂如春登臺，囂然從之而不知其非；唯聖人深究其妄，遇之泊然不動，如嬰兒之未能孩也。乘萬物之理而不自私，故若無所歸。眾人守其所知，各自以為有餘；聖人包舉萬物而不主於一，超然其若遺也。沌沌，若愚而非愚也。世俗以分別為知，聖人知群妄之不足辨也，故其外若昏，其中若悶。忽焉若海，不見其津涯；漂然無定，不見其止宿也。人各有能，故世皆得而用之；聖人才全德備，若無所施，故疑於頑鄙。道者，萬物之母；眾人徇物忘道，而聖人脫遺萬物，以道為宗，譬如嬰兒無所雜食，食於母而已。", "authorNote": "整章一注；據《老子翼》所輯，底本「唯之為防」校正為「唯之為恭」；「以□害方」缺一字，未敢補", "citation": "蘇轍《老子解》（《老子翼》所輯）", "textSimp": "为学日益，为道日损。不知性命之正，而以学求益，增所未闻，积之不已，而无以一之，则以□害方，以直害曲，其中纷然，不胜其忧矣。患夫学者之至此，故曰绝学无忧。若夫圣人，未尝不学，而以道为主，不学而不少，多学而不乱，廓然无忧，而安用绝学邪？学者溺于所闻，而无以一之，则唯之为恭，阿之为慢，不可同日言矣，而况夫善恶之相反乎？夫唯圣人知万物同出于性，而皆成于妄，如画马牛，如刻虎彘，皆非其实，愍焉无是非同异之辨，孰知其相去几何哉？苟知此矣，则万物并育而不相害，道并行而不相悖，无足怪矣。圣人均彼我，一同异，其心无所复留，然岂以是忽遗世法、犯分乱理而不顾哉？人之所畏，吾亦畏之；人之所为，吾亦为之。虽列于君臣父子之间，行于礼乐刑政之域，而天下不知其异也。其所以不婴于物者，惟心而已。人皆徇其所知，故介然不出畦畛；圣人兼涉有无，无入而不可，则荒兮其未可央也。人各溺于所好，其美如享太牢，其乐如春登台，嚣然从之而不知其非；唯圣人深究其妄，遇之泊然不动，如婴儿之未能孩也。乘万物之理而不自私，故若无所归。众人守其所知，各自以为有余；圣人包举万物而不主于一，超然其若遗也。沌沌，若愚而非愚也。世俗以分别为知，圣人知群妄之不足辨也，故其外若昏，其中若闷。忽焉若海，不见其津涯；漂然无定，不见其止宿也。人各有能，故世皆得而用之；圣人才全德备，若无所施，故疑于顽鄙。道者，万物之母；众人徇物忘道，而圣人脱遗万物，以道为宗，譬如婴儿无所杂食，食于母而已。", "citationFull": "蘇轍《老子解》（《老子翼》所輯）（整章一注；據《老子翼》所輯，底本「唯之為防」校正為「唯之為恭」；「以□害方」缺一字，未敢補）", "citationSimp": "苏辙《老子解》（《老子翼》所辑）", "authorNoteSimp": "整章一注；据《老子翼》所辑，底本「唯之为防」校正为「唯之为恭」；「以□害方」缺一字，未敢补", "lemmaSimp": "第二十章" }, { "id": "c061", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "絕學無憂", "kind": "note", "text": "為學日益，必事事而為之，有一不能、不知，則以為憂矣；惟絕之而不為，則無憂也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "为学日益，必事事而为之，有一不能、不知，则以为忧矣；惟绝之而不为，则无忧也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "绝学无忧" }, { "id": "c062", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s002" }, "lemma": "唯之與阿，相去幾何？善之與惡，相去若何？人之所畏，不可不畏", "kind": "note", "text": "以下言為學則有憂之事。唯、阿皆應聲，唯正順，阿邪諂。幾何，言甚不相遠也；何若，言何如其相遠也。學應對者，唯與阿其初相去本不遠，而唯則為善，阿則為惡，其究相去迺甚遠。故學唯者，惟恐其或流於阿，此舉可憂之一事而言也。畏阿之為惡，則不敢阿矣；然此特一事爾。凡人之所畏而不敢為者，皆不可以不畏。", "authorNote": "底本「本不遠」形訛作「本不速」，據文義校正", "citation": "吳澄《道德真經注》", "textSimp": "以下言为学则有忧之事。唯、阿皆应声，唯正顺，阿邪谄。几何，言甚不相远也；何若，言何如其相远也。学应对者，唯与阿其初相去本不远，而唯则为善，阿则为恶，其究相去迺甚远。故学唯者，惟恐其或流于阿，此举可忧之一事而言也。畏阿之为恶，则不敢阿矣；然此特一事尔。凡人之所畏而不敢为者，皆不可以不畏。", "citationFull": "吳澄《道德真經注》（底本「本不遠」形訛作「本不速」，據文義校正）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "底本「本不远」形讹作「本不速」，据文义校正", "lemmaSimp": "唯之与阿，相去几何？善之与恶，相去若何？人之所畏，不可不畏" }, { "id": "c063", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "荒兮其未央哉", "kind": "note", "text": "荒猶廣也，央猶盡也。其事甚多而未易窮盡，此為學者之所以多憂也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "荒犹广也，央犹尽也。其事甚多而未易穷尽，此为学者之所以多忧也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "荒兮其未央哉" }, { "id": "c064", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "眾人熙熙，如享太牢，如春登臺", "kind": "note", "text": "熙熙，和樂貌。眾人之為學者，徇外以為悅，如享太牢而食，可悅口者甚美；如登春臺而觀，可悅目者甚備。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "熙熙，和乐貌。众人之为学者，徇外以为悦，如享太牢而食，可悦口者甚美；如登春台而观，可悦目者甚备。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "众人熙熙，如享太牢，如春登台" }, { "id": "c065", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "我獨怕兮其未兆，如嬰兒之未孩；儽儽兮若無所歸", "kind": "note", "text": "泊，靜也；兆，如龜兆之微拆。我則泊然而靜，情欲未開，無端倪可見，如嬰兒未能孩笑之時，一不知外物之為樂也。乘乘，謂寄寓於物；若無所歸，謂不住著於物。", "authorNote": "吳澄本作「我獨泊然其未兆」「乘乘兮若無所歸」", "citation": "吳澄《道德真經注》", "textSimp": "泊，静也；兆，如龟兆之微拆。我则泊然而静，情欲未开，无端倪可见，如婴儿未能孩笑之时，一不知外物之为乐也。乘乘，谓寄寓于物；若无所归，谓不住著于物。", "citationFull": "吳澄《道德真經注》（吳澄本作「我獨泊然其未兆」「乘乘兮若無所歸」）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄本作「我独泊然其未兆」「乘乘兮若无所归」", "lemmaSimp": "我独怕兮其未兆，如婴儿之未孩；儽儽兮若无所归" }, { "id": "c066", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "眾人皆有餘，而我獨若遺", "kind": "note", "text": "遺，失也。眾人喜其所得之多，我則一無所得，而慊然若有失也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "遗，失也。众人喜其所得之多，我则一无所得，而慊然若有失也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "众人皆有余，而我独若遗" }, { "id": "c067", "block": 0, "source": "wucheng", "target": { "start": "s007", "end": "s007" }, "lemma": "我愚人之心也哉！沌沌兮", "kind": "note", "text": "沌，如渾沌之沌，冥昧無所分別也。作平聲讀，亦與莊子「愚芚」之芚同，謂無知也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "沌，如浑沌之沌，冥昧无所分别也。作平声读，亦与庄子「愚芚」之芚同，谓无知也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "我愚人之心也哉！沌沌兮" }, { "id": "c068", "block": 0, "source": "wucheng", "target": { "start": "s008", "end": "s008" }, "lemma": "俗人昭昭，我獨若昏。俗人察察，我獨悶悶", "kind": "note", "text": "昭昭，已明；察察，尤明；昏昏，已不明；悶悶，尤不明。俗人皆以有知為智，我獨無知而愚也。", "authorNote": "吳澄本作「我獨昏昏」", "citation": "吳澄《道德真經注》", "textSimp": "昭昭，已明；察察，尤明；昏昏，已不明；闷闷，尤不明。俗人皆以有知为智，我独无知而愚也。", "citationFull": "吳澄《道德真經注》（吳澄本作「我獨昏昏」）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄本作「我独昏昏」", "lemmaSimp": "俗人昭昭，我独若昏。俗人察察，我独闷闷" }, { "id": "c069", "block": 0, "source": "wucheng", "target": { "start": "s009", "end": "s009" }, "lemma": "澹兮其若海，飂兮若無止", "kind": "note", "text": "如漂浮於海中，任其所適而不知其所定向；如飂飂之長風，隨其所起而不知其所止息。", "authorNote": "吳澄本作「漂兮其若海，飂兮若無所止」", "citation": "吳澄《道德真經注》", "textSimp": "如漂浮于海中，任其所适而不知其所定向；如飂飂之长风，随其所起而不知其所止息。", "citationFull": "吳澄《道德真經注》（吳澄本作「漂兮其若海，飂兮若無所止」）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄本作「漂兮其若海，飂兮若无所止」", "lemmaSimp": "澹兮其若海，飂兮若无止" }, { "id": "c070", "block": 0, "source": "wucheng", "target": { "start": "s010", "end": "s010" }, "lemma": "眾人皆有以，而我獨頑似鄙", "kind": "note", "text": "眾人皆有以者，有以知其所定所止也。頑，謂面頑如麻痺不知痛癢者；鄙，謂鄙人。我獨頑然無知，有似遠鄙之愚民也。凡民居於國邑繁庶之地者多知，居於遠鄙僻陋之地者無知也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "众人皆有以者，有以知其所定所止也。顽，谓面顽如麻痹不知痛痒者；鄙，谓鄙人。我独顽然无知，有似远鄙之愚民也。凡民居于国邑繁庶之地者多知，居于远鄙僻陋之地者无知也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "众人皆有以，而我独顽似鄙" }, { "id": "c071", "block": 0, "source": "wucheng", "target": { "start": "s011", "end": "s011" }, "lemma": "我獨異於人，而貴食母", "kind": "note", "text": "此一句總結上文八節。自「人之所畏」至「我獨若遺」四節，言人之為學者務多能，而我獨一無所能；自「我愚人之心」至「我獨頑似鄙」四節，言人之為學者務多知，而我獨一無所知。此我之所以獨異於人，而我之所貴者，則大道之玄德也。玄德者，萬物資之以養，所謂萬物之母也，故曰食母。食母二字見《禮記·內則》篇，即乳母也。司馬氏曰「乳哺元和」。食，音嗣。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此一句总结上文八节。自「人之所畏」至「我独若遗」四节，言人之为学者务多能，而我独一无所能；自「我愚人之心」至「我独顽似鄙」四节，言人之为学者务多知，而我独一无所知。此我之所以独异于人，而我之所贵者，则大道之玄德也。玄德者，万物资之以养，所谓万物之母也，故曰食母。食母二字见《礼记·内则》篇，即乳母也。司马氏曰「乳哺元和」。食，音嗣。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "我独异于人，而贵食母" }, { "id": "c072", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s011" }, "lemma": "第二十章", "kind": "note", "text": "此承前二章言聖智之為害，不但不可用，且亦不可學也。然世俗無智之人，要學智巧仁義之事，既學於己，將行其志，則勞神焦思，汲汲功利，盡力於智巧之間。故曰巧者勞而智者憂，無知者又何所求？是則有學則有憂，絕學則無憂矣。然聖人雖絕學，非是無智，但智包天地而不用，順物忘懷，澹然無欲，故無憂。世人無智而好用，逐物忘道，汩汩於欲，故多憂耳。斯則憂與無憂，端在用智不用智之間而已。相去不遠，譬夫唯之與阿，皆應人之聲也，相去能幾何哉？以唯敬而阿慢。憂與無憂，皆應物之心也，而聖凡相隔，善惡相反，果何如哉？此所謂差之毫釐，失之千里也。老子言及至此，恐世俗將謂絕學便是瞢然無知，故曉之曰：然雖聖人絕學，不是瞢然無知，其實未嘗不學也。但世俗以增長知見、日益智巧、馳騁物欲以為學，聖人以泯絕知見、忘情去智、遠物離欲以為學耳。且夫聲色貨利，皆傷生害道之物，世人應當可畏者，我則不可不畏懼而遠之，故曰人之所畏，不可不畏。苟不知畏，汩沒於此，荒淫無度，其害非細，故曰荒兮其未央哉。央，盡也。由是觀之，世人以增益知見為學，聖人以損情絕欲為學，所謂為學日益、為道日損，損之又損，以至於無為耳。眾人忘道逐物，故汩汩於物欲之間，酷嗜無厭，熙熙然如享太牢之味，以為至美；方且榮觀不休，如登春臺之望，以為至樂。老子謂我獨離物向道，泊於物欲未萌之前，不識不知，超然無欲，故曰我獨泊兮其未兆，若嬰兒之未孩。兆，念之初萌也。嬰兒，乃無心識愛惡之譬；孩，猶骸骨之骸，未骸，所謂骨弱筋柔，乃至柔之譬。眾人見物可欲，故其心執著而不捨；老子謂我心無欲，了無系累，泛然應物，虛心遊世，若不系之舟，故曰乘乘兮若無所歸。乘乘，猶泛泛也。眾人智巧多方，貪得無厭，故曰有餘；我獨忘形去智，故曰若遺。遺，猶忘失也。然我無知無我，豈真愚人之心也哉？但只渾渾沌沌，不與物辨，如此而已。故俗人昭昭，而我獨昏昏；昭昭，謂智巧現於外也。俗人察察，而我獨悶悶；察察，即俗謂分星擘兩、絲毫不饒人之意。昏昏、悶悶，皆無知貌。我心如此，澹然虛明，若海之空闊不可涯量；飕然無著，若長風之御太虛。眾人皆自恃聰明知見，各有所以；以，猶自恃也。我獨無知無欲，頑而且鄙，亦似庸常之人而已。然我所以獨異於人者，但貴求食於母耳。凡能生物者謂之母，所生者謂之子；且此母字，不可作「有名萬物之母」的母字，此指虛無大道，能生天地萬物，是以道為母、而物為子。食，乃嗜好之意。眾人背道逐物，如棄母求食於子；聖人忘物體道，故獨求食於母。此正絕學之學。聖人如此，所以憂患不能入也。前章絕聖棄智，乃無用之用；此章絕學無憂，乃無學之學。後章孔德之容一章，乃無形名之形名耳。", "authorNote": "整章一注；憨山本作「我獨泊兮」「乘乘兮」「我獨昏昏」「澹兮其若海，飂兮似無所止」「我獨頑且鄙」「而貴求食於母」", "citation": "釋德清《道德經解》", "textSimp": "此承前二章言圣智之为害，不但不可用，且亦不可学也。然世俗无智之人，要学智巧仁义之事，既学于己，将行其志，则劳神焦思，汲汲功利，尽力于智巧之间。故曰巧者劳而智者忧，无知者又何所求？是则有学则有忧，绝学则无忧矣。然圣人虽绝学，非是无智，但智包天地而不用，顺物忘怀，澹然无欲，故无忧。世人无智而好用，逐物忘道，汩汩于欲，故多忧耳。斯则忧与无忧，端在用智不用智之间而已。相去不远，譬夫唯之与阿，皆应人之声也，相去能几何哉？以唯敬而阿慢。忧与无忧，皆应物之心也，而圣凡相隔，善恶相反，果何如哉？此所谓差之毫厘，失之千里也。老子言及至此，恐世俗将谓绝学便是瞢然无知，故晓之曰：然虽圣人绝学，不是瞢然无知，其实未尝不学也。但世俗以增长知见、日益智巧、驰骋物欲以为学，圣人以泯绝知见、忘情去智、远物离欲以为学耳。且夫声色货利，皆伤生害道之物，世人应当可畏者，我则不可不畏惧而远之，故曰人之所畏，不可不畏。苟不知畏，汩没于此，荒淫无度，其害非细，故曰荒兮其未央哉。央，尽也。由是观之，世人以增益知见为学，圣人以损情绝欲为学，所谓为学日益、为道日损，损之又损，以至于无为耳。众人忘道逐物，故汩汩于物欲之间，酷嗜无厌，熙熙然如享太牢之味，以为至美；方且荣观不休，如登春台之望，以为至乐。老子谓我独离物向道，泊于物欲未萌之前，不识不知，超然无欲，故曰我独泊兮其未兆，若婴儿之未孩。兆，念之初萌也。婴儿，乃无心识爱恶之譬；孩，犹骸骨之骸，未骸，所谓骨弱筋柔，乃至柔之譬。众人见物可欲，故其心执着而不舍；老子谓我心无欲，了无系累，泛然应物，虚心游世，若不系之舟，故曰乘乘兮若无所归。乘乘，犹泛泛也。众人智巧多方，贪得无厌，故曰有余；我独忘形去智，故曰若遗。遗，犹忘失也。然我无知无我，岂真愚人之心也哉？但只浑浑沌沌，不与物辨，如此而已。故俗人昭昭，而我独昏昏；昭昭，谓智巧现于外也。俗人察察，而我独闷闷；察察，即俗谓分星擘两、丝毫不饶人之意。昏昏、闷闷，皆无知貌。我心如此，澹然虚明，若海之空阔不可涯量；飕然无着，若长风之御太虚。众人皆自恃聪明知见，各有所以；以，犹自恃也。我独无知无欲，顽而且鄙，亦似庸常之人而已。然我所以独异于人者，但贵求食于母耳。凡能生物者谓之母，所生者谓之子；且此母字，不可作「有名万物之母」的母字，此指虚无大道，能生天地万物，是以道为母、而物为子。食，乃嗜好之意。众人背道逐物，如弃母求食于子；圣人忘物体道，故独求食于母。此正绝学之学。圣人如此，所以忧患不能入也。前章绝圣弃智，乃无用之用；此章绝学无忧，乃无学之学。后章孔德之容一章，乃无形名之形名耳。", "citationFull": "釋德清《道德經解》（整章一注；憨山本作「我獨泊兮」「乘乘兮」「我獨昏昏」「澹兮其若海，飂兮似無所止」「我獨頑且鄙」「而貴求食於母」）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "整章一注；憨山本作「我独泊兮」「乘乘兮」「我独昏昏」「澹兮其若海，飂兮似无所止」「我独顽且鄙」「而贵求食于母」", "lemmaSimp": "第二十章" }, { "id": "c073", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s011" }, "lemma": "第二十章", "kind": "note", "text": "上章言治國之道，惟絕聖智巧利則無弊，所以言無為之用；此章言修己之道，惟絕世俗末學則無憂，所以明無欲之體也。「唯之與阿」至「荒兮未央」七句，言世人為學多憂之事也。「眾人熙熙」至「我獨若遺」八句，言己之無所欲於外也。「我愚人之心」至「頑似鄙」十句，言己之不求知於內也。末句正與章首句相應，蓋所絕者世俗之學，而所貴者食母之學也。蓋憂生於畏，彼世之為學者，但以為善勝於惡，揚揚自得，而以吾觀之，正猶唯之與阿耳。何者？論斯人之本心，豈真樂唯而苦阿、樂善而苦惡？二者之間，相去幾何？徒以人皆唯阿之，慢人而取辱；畏惡之，失譽而招刑。是以亦不得不畏彼而為此耳，迫於無可奈何而為之，且抱此憂以畢生，而荒兮安有窮極乎？然在世人之心，豈真知其多憂？彼固將以求樂，方熙熙然徇物有餘也。且世人之心，又豈自以無知？方且自以為昭察，而視我為沌愚昏悶頑鄙也。然則豈我獨甘為其賤，而異於人情乎？我固自有我之所貴，但與人不同耳。德者，萬物之母；道又德之母。眾人逐物役智，以資其視聽思慮，則餐其子而已；我獨遺而去之，味道德以自養。然則絕憂畏之學者，正所以貴食母之學也。而揚子雲謂「人而絕學，雖無憂，如禽何」，豈知所以絕學之意者哉？澹泊然情欲未萌，如嬰兒未能咳笑之時，初不知外物之可樂也。乘乘然寄寓於物而不著於物也。眾人皆有求贏餘之心，我獨遺棄之，豈真愚而如此沌沌然哉？蓋道以不足為樂，而無有餘之心，是以人若昭察而我若昏悶也。如此則此心茫茫所向，如乘舟大海之中，漂浮而無系著，即乘乘若無所歸之意。有以，有為也。頑似鄙者，若遠鄙之民不識都邑也。食母，見《禮記·內則》篇，即乳母也。貴食母者，即嬰兒未咳之義也。", "authorNote": "整章一注；魏源本章為其第十七章，正文從河上本作「乘乘兮」，並自注「泊一作怕」「沌沌河上作純純」「若昏王弼作昏昏」等", "citation": "魏源《老子本義》", "textSimp": "上章言治国之道，惟绝圣智巧利则无弊，所以言无为之用；此章言修己之道，惟绝世俗末学则无忧，所以明无欲之体也。「唯之与阿」至「荒兮未央」七句，言世人为学多忧之事也。「众人熙熙」至「我独若遗」八句，言己之无所欲于外也。「我愚人之心」至「顽似鄙」十句，言己之不求知于内也。末句正与章首句相应，盖所绝者世俗之学，而所贵者食母之学也。盖忧生于畏，彼世之为学者，但以为善胜于恶，扬扬自得，而以吾观之，正犹唯之与阿耳。何者？论斯人之本心，岂真乐唯而苦阿、乐善而苦恶？二者之间，相去几何？徒以人皆唯阿之，慢人而取辱；畏恶之，失誉而招刑。是以亦不得不畏彼而为此耳，迫于无可奈何而为之，且抱此忧以毕生，而荒兮安有穷极乎？然在世人之心，岂真知其多忧？彼固将以求乐，方熙熙然徇物有余也。且世人之心，又岂自以无知？方且自以为昭察，而视我为沌愚昏闷顽鄙也。然则岂我独甘为其贱，而异于人情乎？我固自有我之所贵，但与人不同耳。德者，万物之母；道又德之母。众人逐物役智，以资其视听思虑，则餐其子而已；我独遗而去之，味道德以自养。然则绝忧畏之学者，正所以贵食母之学也。而扬子云谓「人而绝学，虽无忧，如禽何」，岂知所以绝学之意者哉？澹泊然情欲未萌，如婴儿未能咳笑之时，初不知外物之可乐也。乘乘然寄寓于物而不著于物也。众人皆有求赢余之心，我独遗弃之，岂真愚而如此沌沌然哉？盖道以不足为乐，而无有余之心，是以人若昭察而我若昏闷也。如此则此心茫茫所向，如乘舟大海之中，漂浮而无系着，即乘乘若无所归之意。有以，有为也。顽似鄙者，若远鄙之民不识都邑也。食母，见《礼记·内则》篇，即乳母也。贵食母者，即婴儿未咳之义也。", "citationFull": "魏源《老子本義》（整章一注；魏源本章為其第十七章，正文從河上本作「乘乘兮」，並自注「泊一作怕」「沌沌河上作純純」「若昏王弼作昏昏」等）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "整章一注；魏源本章为其第十七章，正文从河上本作「乘乘兮」，并自注「泊一作怕」「沌沌河上作纯纯」「若昏王弼作昏昏」等", "lemmaSimp": "第二十章" }, { "id": "c074", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s011" }, "lemma": "第二十章", "kind": "note", "text": "善惡相傾，繇學而起，故效仁者失智，效智者失仁。既爭歧之，又強合之，方且以為免於憂，而孰知一彼一此者之相去不遠也？則揖讓亦唯，而征伐亦阿也。愦各封之，取快一區；故飫於太牢，不饗他味；厭於春遊，不願他觀。口目之用一，而所善者萬；心一，而口目之用萬；安能役役以奔其趣舍哉？其唯食於母乎！食於母者，不得已而有食，而未嘗有所不得已也。故荒未央者可盡，而頑鄙可居。雖然，其所食者虛也，因也。天下畏不仁，而我不敢暴；天下畏不智，而我不敢迷。以雪遁者，唯恐以迹；以棘行者，唯恐以罥。蟺婉輕微，而後學可絕；學可絕，而後生不損而物不傷。", "authorNote": "整章一注；王夫之本以「絕學無憂」屬第十九章之末，此章自「唯之與阿」起；其本作「美之與惡」「我獨泊兮」「累累兮」「我獨昏昏」「我獨頑且鄙」，且無「澹兮其若海，飂兮若無止」二句", "citation": "王夫之《老子衍》", "textSimp": "善恶相倾，繇学而起，故效仁者失智，效智者失仁。既争歧之，又强合之，方且以为免于忧，而孰知一彼一此者之相去不远也？则揖让亦唯，而征伐亦阿也。愦各封之，取快一区；故饫于太牢，不飨他味；厌于春游，不愿他观。口目之用一，而所善者万；心一，而口目之用万；安能役役以奔其趣舍哉？其唯食于母乎！食于母者，不得已而有食，而未尝有所不得已也。故荒未央者可尽，而顽鄙可居。虽然，其所食者虚也，因也。天下畏不仁，而我不敢暴；天下畏不智，而我不敢迷。以雪遁者，唯恐以迹；以棘行者，唯恐以罥。蟺婉轻微，而后学可绝；学可绝，而后生不损而物不伤。", "citationFull": "王夫之《老子衍》（整章一注；王夫之本以「絕學無憂」屬第十九章之末，此章自「唯之與阿」起；其本作「美之與惡」「我獨泊兮」「累累兮」「我獨昏昏」「我獨頑且鄙」，且無「澹兮其若海，飂兮若無止」二句）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "整章一注；王夫之本以「绝学无忧」属第十九章之末，此章自「唯之与阿」起；其本作「美之与恶」「我独泊兮」「累累兮」「我独昏昏」「我独顽且鄙」，且无「澹兮其若海，飂兮若无止」二句", "lemmaSimp": "第二十章" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 4, "char": "絕學無憂", "charSimp": "绝学无忧", "startSimp": 0, "endSimp": 4, "pinyin": "jué xué wú yōu", "gloss": "斷絕世俗末學，則無憂患。學，指有為俗學、益智求名之學。", "glossSimp": "断绝世俗末学，则无忧患。学，指有为俗学、益智求名之学。", "general": "河上公注：「絕學不真，不合道文；除浮華則無憂患。」御注：「絕有為俗學，則淳樸不散，少私寡欲，故無憂患也。」吳澄注：「為學日益，必事事而為之，有一不能、不知，則以為憂矣；惟絕之而不為，則無憂也。」", "generalSimp": "河上公注：「绝学不真，不合道文；除浮华则无忧患。」御注：「绝有为俗学，则淳朴不散，少私寡欲，故无忧患也。」吴澄注：「为学日益，必事事而为之，有一不能、不知，则以为忧矣；惟绝之而不为，则无忧也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "吳澄注" ], "refsSimp": [ "河上公注", "御注", "吴澄注" ] }, { "id": "n002", "sentenceId": "s002", "start": 0, "end": 4, "char": "唯之與阿", "charSimp": "唯之与阿", "startSimp": 0, "endSimp": 4, "pinyin": "wéi zhī yǔ ē", "gloss": "「唯」是恭敬的應答，「阿」是怠慢的應答。唯，敬諾；阿，慢應。", "glossSimp": "「唯」是恭敬的应答，「阿」是怠慢的应答。唯，敬诺；阿，慢应。", "general": "河上公注：「同為應對，而相去幾何？」御注：「唯則恭應，阿則慢應，同出於口。」成玄英疏：「唯，敬諾也；阿，慢應也。」", "generalSimp": "河上公注：「同为应对，而相去几何？」御注：「唯则恭应，阿则慢应，同出于口。」成玄英疏：「唯，敬诺也；阿，慢应也。」", "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": "n003", "sentenceId": "s002", "start": 5, "end": 9, "char": "相去幾何", "charSimp": "相去几何", "startSimp": 5, "endSimp": 9, "pinyin": "xiāng qù jǐ hé", "gloss": "相差有多遠。幾何，言不遠。", "glossSimp": "相差有多远。几何，言不远。", "general": "御注：「同出於口，故云相去幾何。」李榮注：「幾何，言不遠也。」吳澄注：「幾何，言甚不相遠也。」", "generalSimp": "御注：「同出于口，故云相去几何。」李荣注：「几何，言不远也。」吴澄注：「几何，言甚不相远也。」", "variants": [], "variantsSimp": [], "refs": [ "御注", "李榮注", "吳澄注" ], "refsSimp": [ "御注", "李荣注", "吴澄注" ] }, { "id": "n004", "sentenceId": "s002", "start": 20, "end": 24, "char": "人之所畏", "charSimp": "人之所畏", "startSimp": 20, "endSimp": 24, "pinyin": "rén zhī suǒ wèi", "gloss": "眾人所畏懼的事。河上公謂道人所畏者，畏不絕學之君；御注謂畏慢與惡。", "glossSimp": "众人所畏惧的事。河上公谓道人所畏者，畏不绝学之君；御注谓畏慢与恶。", "general": "河上公注：「人謂道人也。人所畏者，畏不絕學之君。」御注：「凡人所畏者，慢與惡；善士所畏，俗學與有為也。」成玄英疏：「學人之所畏，謂生死及諸塵也。」", "generalSimp": "河上公注：「人谓道人也。人所畏者，畏不绝学之君。」御注：「凡人所畏者，慢与恶；善士所畏，俗学与有为也。」成玄英疏：「学人之所畏，谓生死及诸尘也。」", "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": "n005", "sentenceId": "s003", "start": 0, "end": 5, "char": "荒兮其未央", "charSimp": "荒兮其未央", "startSimp": 0, "endSimp": 5, "pinyin": "huāng xī qí wèi yāng", "gloss": "荒遠廣大啊，沒有窮盡。荒，廣遠、荒廢；央，盡。", "glossSimp": "荒远广大啊，没有穷尽。荒，广远、荒废；央，尽。", "general": "河上公注：「言世俗之人荒亂，欲進學邪文，未央止也。」王弼注：「歎與俗相返之遠也。」吳澄注：「荒猶廣也，央猶盡也。」", "generalSimp": "河上公注：「言世俗之人荒乱，欲进学邪文，未央止也。」王弼注：「叹与俗相返之远也。」吴澄注：「荒犹广也，央犹尽也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "吳澄注" ], "refsSimp": [ "河上公注", "王弼注", "吴澄注" ] }, { "id": "n006", "sentenceId": "s004", "start": 5, "end": 9, "char": "如享太牢", "charSimp": "如享太牢", "startSimp": 5, "endSimp": 9, "pinyin": "rú xiǎng tài láo", "gloss": "好像赴太牢盛宴。太牢，牛羊豕三牲具備的盛宴；享，饗宴。", "glossSimp": "好像赴太牢盛宴。太牢，牛羊豕三牲具备的盛宴；享，飨宴。", "general": "河上公注：「如饑思太牢之具，意無足時也。」御疏：「如餒夫之臨享太牢，恣貪滋味。」成玄英疏：「享，燕享也。太牢，牛羊豕也。」", "generalSimp": "河上公注：「如饥思太牢之具，意无足时也。」御疏：「如馁夫之临享太牢，恣贪滋味。」成玄英疏：「享，燕享也。太牢，牛羊豕也。」", "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": "n007", "sentenceId": "s005", "start": 2, "end": 7, "char": "怕兮其未兆", "charSimp": "怕兮其未兆", "startSimp": 2, "endSimp": 7, "pinyin": "pò xī qí wèi zhào", "gloss": "恬淡安靜啊，情欲尚未萌動。怕，通「泊」，恬淡無為；兆，徵兆、萌動。", "glossSimp": "恬淡安静啊，情欲尚未萌动。怕，通「泊」，恬淡无为；兆，征兆、萌动。", "general": "河上公注：「我獨怕兮安靜，無情欲形兆。」王弼注：「廓然無形之可名，無兆之可舉。」御注：「泊然安靜，於情欲略無形。」", "generalSimp": "河上公注：「我独怕兮安静，无情欲形兆。」王弼注：「廓然无形之可名，无兆之可举。」御注：「泊然安静，于情欲略无形。」", "variants": [ "一作「泊」", "傅奕作「魄」" ], "variantsSimp": [ "一作「泊」", "傅奕作「魄」" ], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ] }, { "id": "n008", "sentenceId": "s005", "start": 15, "end": 22, "char": "儽儽兮若無所歸", "charSimp": "儽儽兮若无所归", "startSimp": 15, "endSimp": 22, "pinyin": "léi léi xī ruò wú suǒ guī", "gloss": "閒散疲乏啊，好像無所歸依。儽儽，疲乏閒散貌；一作「乘乘」，運動無所住著貌。", "glossSimp": "闲散疲乏啊，好像无所归依。儽儽，疲乏闲散貌；一作「乘乘」，运动无所住着貌。", "general": "河上公注：「我乘乘如窮鄙，無所歸就也。」王弼注：「若無所宅。」御注：「乘乘，運動貌；若行者之無所歸。」", "generalSimp": "河上公注：「我乘乘如穷鄙，无所归就也。」王弼注：「若无所宅。」御注：「乘乘，运动貌；若行者之无所归。」", "variants": [ "乘乘兮", "儡儡兮" ], "variantsSimp": [ "乘乘兮", "儡儡兮" ], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ] }, { "id": "n009", "sentenceId": "s007", "start": 8, "end": 11, "char": "沌沌兮", "charSimp": "沌沌兮", "startSimp": 8, "endSimp": 11, "pinyin": "dùn dùn xī", "gloss": "渾沌無所分別的樣子。沌，渾沌；河上公本作「純純」。", "glossSimp": "浑沌无所分别的样子。沌，浑沌；河上公本作「纯纯」。", "general": "河上公注：「純純兮，無所分別。」王弼注：「無所別析，不可為明。」吳澄注：「沌，如渾沌之沌，冥昧無所分別也。」", "generalSimp": "河上公注：「纯纯兮，无所分别。」王弼注：「无所别析，不可为明。」吴澄注：「沌，如浑沌之沌，冥昧无所分别也。」", "variants": [ "純純兮", "忳忳" ], "variantsSimp": [ "纯纯兮", "忳忳" ], "refs": [ "河上公注", "王弼注", "吳澄注" ], "refsSimp": [ "河上公注", "王弼注", "吴澄注" ] }, { "id": "n010", "sentenceId": "s009", "start": 0, "end": 11, "char": "澹兮其若海，飂兮若無止", "charSimp": "澹兮其若海，飂兮若无止", "startSimp": 0, "endSimp": 11, "pinyin": "dàn xī qí ruò hǎi, liáo xī ruò wú zhǐ", "gloss": "恬淡深廣啊像大海，飄蕩長風啊好像沒有止息。澹，恬淡、深廣；飂，長風、飄風。", "glossSimp": "恬淡深广啊像大海，飘荡长风啊好像没有止息。澹，恬淡、深广；飂，长风、飘风。", "general": "河上公注：「我獨忽忽兮如江海之流，莫知其所窮極；我獨漂漂，若飛若揚，無所止也。」御疏：「忽忽無心，常若昏昧，而心寂兮曾不愛染於法。」李榮注：「德宇恢恢，心臺澹澹，猶如大海，風動波隨，漂泊東西，終無定止。」", "generalSimp": "河上公注：「我独忽忽兮如江海之流，莫知其所穷极；我独漂漂，若飞若扬，无所止也。」御疏：「忽忽无心，常若昏昧，而心寂兮曾不爱染于法。」李荣注：「德宇恢恢，心台澹澹，犹如大海，风动波随，漂泊东西，终无定止。」", "variants": [ "忽兮若海", "漂兮若無所止", "忽若晦，寂兮似無所止" ], "variantsSimp": [ "忽兮若海", "漂兮若无所止", "忽若晦，寂兮似无所止" ], "refs": [ "河上公注", "御疏", "李榮注" ], "refsSimp": [ "河上公注", "御疏", "李荣注" ] } ], "glossary": { "絕學無憂": "斷絕世俗末學，則無憂患。學，指有為俗學、益智求名之學。", "唯之與阿": "「唯」是恭敬的應答，「阿」是怠慢的應答。唯，敬諾；阿，慢應。", "相去幾何": "相差有多遠。幾何，言不遠。", "人之所畏": "眾人所畏懼的事。河上公謂道人所畏者，畏不絕學之君；御注謂畏慢與惡。", "荒兮其未央": "荒遠廣大啊，沒有窮盡。荒，廣遠、荒廢；央，盡。", "如享太牢": "好像赴太牢盛宴。太牢，牛羊豕三牲具備的盛宴；享，饗宴。", "怕兮其未兆": "恬淡安靜啊，情欲尚未萌動。怕，通「泊」，恬淡無為；兆，徵兆、萌動。", "儽儽兮若無所歸": "閒散疲乏啊，好像無所歸依。儽儽，疲乏閒散貌；一作「乘乘」，運動無所住著貌。", "沌沌兮": "渾沌無所分別的樣子。沌，渾沌；河上公本作「純純」。", "澹兮其若海，飂兮若無止": "恬淡深廣啊像大海，飄蕩長風啊好像沒有止息。澹，恬淡、深廣；飂，長風、飄風。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與「絕學無憂」的歸屬", "text": "河上公、王弼、唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇軾、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，其第二十章自「唯之與阿」起。吳澄合第十七至十九章為其第十六章、此章為其第十七章，魏源從之。姚鼐以首句屬上章、又通下章為一章，魏源篇末辨其「文義音韻俱不協」，今不取。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》、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": "河上公、王弼、唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏轼、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，其第二十章自「唯之与阿」起。吴澄合第十七至十九章为其第十六章、此章为其第十七章，魏源从之。姚鼐以首句属上章、又通下章为一章，魏源篇末辨其「文义音韵俱不协」，今不取。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》、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": "k001" }, { "sentenceId": "s002", "headword": "「相去若何」與「相去何若」", "text": "王弼本作「善之與惡，相去若何」；河上公、唐玄宗、成玄英、李榮、陸希聲、吳澄、憨山、魏源諸本作「相去何若」；魏源校「善」傅奕作「美」，王夫之本亦作「美之與惡」。正文從王弼本作「相去若何」。", "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》、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「善之与恶，相去若何」；河上公、唐玄宗、成玄英、李荣、陆希声、吴澄、憨山、魏源诸本作「相去何若」；魏源校「善」傅奕作「美」，王夫之本亦作「美之与恶」。正文从王弼本作「相去若何」。", "headwordSimp": "「相去若何」与「相去何若」", "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》、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": "k002" }, { "sentenceId": "s005", "headword": "「我獨怕兮」與「我獨泊兮」", "text": "王弼本作「我獨怕兮其未兆」；河上公、唐玄宗、憨山、魏源諸本作「我獨泊兮」；傅奕本作「魄」，碑本作「我魄未兆」，《經典釋文》云「泊作廓」；成玄英疏底本作「我魄未兆」。正文從王弼本作「怕」，讀作 pò，通「泊」。", "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》、釋德清《道德經解》、魏源《老子本義》、成玄英《老子道德經義疏》", "textSimp": "王弼本作「我独怕兮其未兆」；河上公、唐玄宗、憨山、魏源诸本作「我独泊兮」；傅奕本作「魄」，碑本作「我魄未兆」，《经典释文》云「泊作廓」；成玄英疏底本作「我魄未兆」。正文从王弼本作「怕」，读作 pò，通「泊」。", "headwordSimp": "「我独怕兮」与「我独泊兮」", "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》、释德清《道德经解》、魏源《老子本义》、成玄英《老子道德经义疏》", "id": "k003" }, { "sentenceId": "s005", "headword": "「儽儽兮」與「乘乘兮」", "text": "王弼本作「儽儽兮若無所歸」；河上公、唐玄宗、李榮、魏源諸本作「乘乘兮若無所歸」；陸希聲本作「儽儽兮若不足似無所歸」；傅奕本作「儡儡兮其不足，以無所歸」；成玄英疏底本作「魁無所歸」。正文從王弼本作「儽儽兮」。", "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》、李榮《道德真經注》、陸希聲《道德經傳》、魏源《老子本義》、成玄英《老子道德經義疏》", "textSimp": "王弼本作「儽儽兮若无所归」；河上公、唐玄宗、李荣、魏源诸本作「乘乘兮若无所归」；陆希声本作「儽儽兮若不足似无所归」；傅奕本作「儡儡兮其不足，以无所归」；成玄英疏底本作「魁无所归」。正文从王弼本作「儽儽兮」。", "headwordSimp": "「儽儽兮」与「乘乘兮」", "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》、李荣《道德真经注》、陆希声《道德经传》、魏源《老子本义》、成玄英《老子道德经义疏》", "id": "k004" }, { "sentenceId": "s007", "headword": "「沌沌兮」與「純純兮」", "text": "王弼、唐玄宗、憨山、魏源諸本作「沌沌兮」；河上公、李榮、陸希聲諸本作「純純兮」；《經典釋文》云「或作忳忳」。正文從王弼本作「沌沌兮」。", "source": "王弼《老子道德經注》、唐玄宗《道德真經注疏》、釋德清《道德經解》、魏源《老子本義》、河上公《老子道德經章句》、李榮《道德真經注》、陸希聲《道德經傳》", "textSimp": "王弼、唐玄宗、憨山、魏源诸本作「沌沌兮」；河上公、李荣、陆希声诸本作「纯纯兮」；《经典释文》云「或作忳忳」。正文从王弼本作「沌沌兮」。", "headwordSimp": "「沌沌兮」与「纯纯兮」", "sourceSimp": "王弼《老子道德经注》、唐玄宗《道德真经注疏》、释德清《道德经解》、魏源《老子本义》、河上公《老子道德经章句》、李荣《道德真经注》、陆希声《道德经传》", "id": "k005" }, { "sentenceId": "s008", "headword": "「我獨若昏」與「我獨昏昏」", "text": "王弼、河上公、唐玄宗、李榮、魏源諸本作「我獨若昏」；吳澄、憨山、王夫之諸本作「我獨昏昏」。魏源校語云「若昏，王弼作昏昏」，與今王弼本異，蓋所據別本。正文從王弼本作「我獨若昏」。", "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》、李榮《道德真經注》、魏源《老子本義》、吳澄《道德真經注》、釋德清《道德經解》、王夫之《老子衍》", "textSimp": "王弼、河上公、唐玄宗、李荣、魏源诸本作「我独若昏」；吴澄、憨山、王夫之诸本作「我独昏昏」。魏源校语云「若昏，王弼作昏昏」，与今王弼本异，盖所据别本。正文从王弼本作「我独若昏」。", "headwordSimp": "「我独若昏」与「我独昏昏」", "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》、李荣《道德真经注》、魏源《老子本义》、吴澄《道德真经注》、释德清《道德经解》、王夫之《老子衍》", "id": "k006" }, { "sentenceId": "s009", "headword": "「澹兮其若海，飂兮若無止」諸本異文", "text": "王弼本作「澹兮其若海，飂兮若無止」；河上公本作「忽兮若海，漂兮若無所止」；唐玄宗本作「忽若晦，寂兮似無所止」；李榮本作「淡若海，漂無所止」；吳澄本作「漂兮其若海，飂兮若無所止」；憨山本作「澹兮其若海，飂兮似無所止」；魏源本作「忽兮若晦，飄兮若無所止」。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》、李榮《道德真經注》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼本作「澹兮其若海，飂兮若无止」；河上公本作「忽兮若海，漂兮若无所止」；唐玄宗本作「忽若晦，寂兮似无所止」；李荣本作「淡若海，漂无所止」；吴澄本作「漂兮其若海，飂兮若无所止」；憨山本作「澹兮其若海，飂兮似无所止」；魏源本作「忽兮若晦，飘兮若无所止」。正文从王弼本。", "headwordSimp": "「澹兮其若海，飂兮若无止」诸本异文", "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》、李荣《道德真经注》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k007" }, { "sentenceId": "s010", "headword": "「而我獨頑似鄙」與「我獨頑且鄙」", "text": "王弼、河上公、唐玄宗、李榮、吳澄、魏源諸本作「而我獨頑似鄙」；憨山、王夫之諸本作「我獨頑且鄙」；魏源校語云「似作且」。正文從王弼本作「頑似鄙」。", "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》、李榮《道德真經注》、吳澄《道德真經注》、魏源《老子本義》、釋德清《道德經解》、王夫之《老子衍》", "textSimp": "王弼、河上公、唐玄宗、李荣、吴澄、魏源诸本作「而我独顽似鄙」；憨山、王夫之诸本作「我独顽且鄙」；魏源校语云「似作且」。正文从王弼本作「顽似鄙」。", "headwordSimp": "「而我独顽似鄙」与「我独顽且鄙」", "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》、李荣《道德真经注》、吴澄《道德真经注》、魏源《老子本义》、释德清《道德经解》、王夫之《老子衍》", "id": "k008" }, { "sentenceId": "s011", "headword": "「而貴食母」與「而貴求食於母」", "text": "王弼、河上公、李榮、陸希聲、呂惠卿、蘇軾、吳澄、魏源、王夫之諸本作「而貴食母」；唐玄宗、憨山作「而貴求食於母」；傅奕本作「我獨欲異於人」；開元本作「貴隸食于母」，唐玄宗自注舊無「求於」二字，今所加。正文從王弼本作「而貴食母」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、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》、唐玄宗《道德真經注疏》、釋德清《道德經解》", "textSimp": "王弼、河上公、李荣、陆希声、吕惠卿、苏轼、吴澄、魏源、王夫之诸本作「而贵食母」；唐玄宗、憨山作「而贵求食于母」；傅奕本作「我独欲异于人」；开元本作「贵隶食于母」，唐玄宗自注旧无「求于」二字，今所加。正文从王弼本作「而贵食母」。", "headwordSimp": "「而贵食母」与「而贵求食于母」", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、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》、唐玄宗《道德真经注疏》、释德清《道德经解》", "id": "k009" }, { "sentenceId": "s002", "headword": "蘇轍底本形訛與缺字", "text": "蘇轍《老子解》此章據《老子翼》所輯，底本「唯之為防」當作「唯之為恭」，據文義校正；「以□害方」缺一字，未敢輒補，存疑。", "source": "蘇轍《老子解》", "textSimp": "苏辙《老子解》此章据《老子翼》所辑，底本「唯之为防」当作「唯之为恭」，据文义校正；「以□害方」缺一字，未敢辄补，存疑。", "headwordSimp": "苏辙底本形讹与缺字", "sourceSimp": "苏辙《老子解》", "id": "k010" }, { "sentenceId": "s002", "headword": "吳澄底本形訛", "text": "吳澄《道德真經注》「學應對者，唯與阿其初相去本不速」，「不速」於義難通，據文義當作「不遠」，形近而訛，今校改。", "source": "吳澄《道德真經注》", "textSimp": "吴澄《道德真经注》「学应对者，唯与阿其初相去本不速」，「不速」于义难通，据文义当作「不远」，形近而讹，今校改。", "headwordSimp": "吴澄底本形讹", "sourceSimp": "吴澄《道德真经注》", "id": "k011" } ], "glossarySimp": { "绝学无忧": "断绝世俗末学，则无忧患。学，指有为俗学、益智求名之学。", "唯之与阿": "「唯」是恭敬的应答，「阿」是怠慢的应答。唯，敬诺；阿，慢应。", "相去几何": "相差有多远。几何，言不远。", "人之所畏": "众人所畏惧的事。河上公谓道人所畏者，畏不绝学之君；御注谓畏慢与恶。", "荒兮其未央": "荒远广大啊，没有穷尽。荒，广远、荒废；央，尽。", "如享太牢": "好像赴太牢盛宴。太牢，牛羊豕三牲具备的盛宴；享，飨宴。", "怕兮其未兆": "恬淡安静啊，情欲尚未萌动。怕，通「泊」，恬淡无为；兆，征兆、萌动。", "儽儽兮若无所归": "闲散疲乏啊，好像无所归依。儽儽，疲乏闲散貌；一作「乘乘」，运动无所住着貌。", "沌沌兮": "浑沌无所分别的样子。沌，浑沌；河上公本作「纯纯」。", "澹兮其若海，飂兮若无止": "恬淡深广啊像大海，飘荡长风啊好像没有止息。澹，恬淡、深广；飂，长风、飘风。" }, "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": "絕學無憂", "headwordSimp": "绝学无忧", "pinyin": "jué xué wú yōu", "gloss": "斷絕世俗末學，則無憂患。學，指有為俗學、益智求名之學。", "glossSimp": "断绝世俗末学，则无忧患。学，指有为俗学、益智求名之学。", "general": "河上公注：「絕學不真，不合道文；除浮華則無憂患。」御注：「絕有為俗學，則淳樸不散，少私寡欲，故無憂患也。」吳澄注：「為學日益，必事事而為之，有一不能、不知，則以為憂矣；惟絕之而不為，則無憂也。」", "generalSimp": "河上公注：「绝学不真，不合道文；除浮华则无忧患。」御注：「绝有为俗学，则淳朴不散，少私寡欲，故无忧患也。」吴澄注：「为学日益，必事事而为之，有一不能、不知，则以为忧矣；惟绝之而不为，则无忧也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "吳澄注" ], "refsSimp": [ "河上公注", "御注", "吴澄注" ], "forms": [ { "form": "絕學無憂", "formSimp": "绝学无忧", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s002", "headword": "唯之與阿", "headwordSimp": "唯之与阿", "pinyin": "wéi zhī yǔ ē", "gloss": "「唯」是恭敬的應答，「阿」是怠慢的應答。唯，敬諾；阿，慢應。", "glossSimp": "「唯」是恭敬的应答，「阿」是怠慢的应答。唯，敬诺；阿，慢应。", "general": "河上公注：「同為應對，而相去幾何？」御注：「唯則恭應，阿則慢應，同出於口。」成玄英疏：「唯，敬諾也；阿，慢應也。」", "generalSimp": "河上公注：「同为应对，而相去几何？」御注：「唯则恭应，阿则慢应，同出于口。」成玄英疏：「唯，敬诺也；阿，慢应也。」", "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": "唯之與阿", "formSimp": "唯之与阿", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "相去幾何", "headwordSimp": "相去几何", "pinyin": "xiāng qù jǐ hé", "gloss": "相差有多遠。幾何，言不遠。", "glossSimp": "相差有多远。几何，言不远。", "general": "御注：「同出於口，故云相去幾何。」李榮注：「幾何，言不遠也。」吳澄注：「幾何，言甚不相遠也。」", "generalSimp": "御注：「同出于口，故云相去几何。」李荣注：「几何，言不远也。」吴澄注：「几何，言甚不相远也。」", "variants": [], "variantsSimp": [], "refs": [ "御注", "李榮注", "吳澄注" ], "refsSimp": [ "御注", "李荣注", "吴澄注" ], "forms": [ { "form": "相去幾何", "formSimp": "相去几何", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "人之所畏", "headwordSimp": "人之所畏", "pinyin": "rén zhī suǒ wèi", "gloss": "眾人所畏懼的事。河上公謂道人所畏者，畏不絕學之君；御注謂畏慢與惡。", "glossSimp": "众人所畏惧的事。河上公谓道人所畏者，畏不绝学之君；御注谓畏慢与恶。", "general": "河上公注：「人謂道人也。人所畏者，畏不絕學之君。」御注：「凡人所畏者，慢與惡；善士所畏，俗學與有為也。」成玄英疏：「學人之所畏，謂生死及諸塵也。」", "generalSimp": "河上公注：「人谓道人也。人所畏者，畏不绝学之君。」御注：「凡人所畏者，慢与恶；善士所畏，俗学与有为也。」成玄英疏：「学人之所畏，谓生死及诸尘也。」", "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": "人之所畏", "formSimp": "人之所畏", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "荒兮其未央", "headwordSimp": "荒兮其未央", "pinyin": "huāng xī qí wèi yāng", "gloss": "荒遠廣大啊，沒有窮盡。荒，廣遠、荒廢；央，盡。", "glossSimp": "荒远广大啊，没有穷尽。荒，广远、荒废；央，尽。", "general": "河上公注：「言世俗之人荒亂，欲進學邪文，未央止也。」王弼注：「歎與俗相返之遠也。」吳澄注：「荒猶廣也，央猶盡也。」", "generalSimp": "河上公注：「言世俗之人荒乱，欲进学邪文，未央止也。」王弼注：「叹与俗相返之远也。」吴澄注：「荒犹广也，央犹尽也。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "吳澄注" ], "refsSimp": [ "河上公注", "王弼注", "吴澄注" ], "forms": [ { "form": "荒兮其未央", "formSimp": "荒兮其未央", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s004", "headword": "如享太牢", "headwordSimp": "如享太牢", "pinyin": "rú xiǎng tài láo", "gloss": "好像赴太牢盛宴。太牢，牛羊豕三牲具備的盛宴；享，饗宴。", "glossSimp": "好像赴太牢盛宴。太牢，牛羊豕三牲具备的盛宴；享，飨宴。", "general": "河上公注：「如饑思太牢之具，意無足時也。」御疏：「如餒夫之臨享太牢，恣貪滋味。」成玄英疏：「享，燕享也。太牢，牛羊豕也。」", "generalSimp": "河上公注：「如饥思太牢之具，意无足时也。」御疏：「如馁夫之临享太牢，恣贪滋味。」成玄英疏：「享，燕享也。太牢，牛羊豕也。」", "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": "如享太牢", "formSimp": "如享太牢", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s005", "headword": "怕兮其未兆", "headwordSimp": "怕兮其未兆", "pinyin": "pò xī qí wèi zhào", "gloss": "恬淡安靜啊，情欲尚未萌動。怕，通「泊」，恬淡無為；兆，徵兆、萌動。", "glossSimp": "恬淡安静啊，情欲尚未萌动。怕，通「泊」，恬淡无为；兆，征兆、萌动。", "general": "河上公注：「我獨怕兮安靜，無情欲形兆。」王弼注：「廓然無形之可名，無兆之可舉。」御注：「泊然安靜，於情欲略無形。」", "generalSimp": "河上公注：「我独怕兮安静，无情欲形兆。」王弼注：「廓然无形之可名，无兆之可举。」御注：「泊然安静，于情欲略无形。」", "variants": [ "一作「泊」", "傅奕作「魄」" ], "variantsSimp": [ "一作「泊」", "傅奕作「魄」" ], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ], "forms": [ { "form": "怕兮其未兆", "formSimp": "怕兮其未兆", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s005", "headword": "儽儽兮若無所歸", "headwordSimp": "儽儽兮若无所归", "pinyin": "léi léi xī ruò wú suǒ guī", "gloss": "閒散疲乏啊，好像無所歸依。儽儽，疲乏閒散貌；一作「乘乘」，運動無所住著貌。", "glossSimp": "闲散疲乏啊，好像无所归依。儽儽，疲乏闲散貌；一作「乘乘」，运动无所住着貌。", "general": "河上公注：「我乘乘如窮鄙，無所歸就也。」王弼注：「若無所宅。」御注：「乘乘，運動貌；若行者之無所歸。」", "generalSimp": "河上公注：「我乘乘如穷鄙，无所归就也。」王弼注：「若无所宅。」御注：「乘乘，运动貌；若行者之无所归。」", "variants": [ "乘乘兮", "儡儡兮" ], "variantsSimp": [ "乘乘兮", "儡儡兮" ], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ], "forms": [ { "form": "儽儽兮若無所歸", "formSimp": "儽儽兮若无所归", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s007", "headword": "沌沌兮", "headwordSimp": "沌沌兮", "pinyin": "dùn dùn xī", "gloss": "渾沌無所分別的樣子。沌，渾沌；河上公本作「純純」。", "glossSimp": "浑沌无所分别的样子。沌，浑沌；河上公本作「纯纯」。", "general": "河上公注：「純純兮，無所分別。」王弼注：「無所別析，不可為明。」吳澄注：「沌，如渾沌之沌，冥昧無所分別也。」", "generalSimp": "河上公注：「纯纯兮，无所分别。」王弼注：「无所别析，不可为明。」吴澄注：「沌，如浑沌之沌，冥昧无所分别也。」", "variants": [ "純純兮", "忳忳" ], "variantsSimp": [ "纯纯兮", "忳忳" ], "refs": [ "河上公注", "王弼注", "吳澄注" ], "refsSimp": [ "河上公注", "王弼注", "吴澄注" ], "forms": [ { "form": "沌沌兮", "formSimp": "沌沌兮", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s009", "headword": "澹兮其若海，飂兮若無止", "headwordSimp": "澹兮其若海，飂兮若无止", "pinyin": "dàn xī qí ruò hǎi, liáo xī ruò wú zhǐ", "gloss": "恬淡深廣啊像大海，飄蕩長風啊好像沒有止息。澹，恬淡、深廣；飂，長風、飄風。", "glossSimp": "恬淡深广啊像大海，飘荡长风啊好像没有止息。澹，恬淡、深广；飂，长风、飘风。", "general": "河上公注：「我獨忽忽兮如江海之流，莫知其所窮極；我獨漂漂，若飛若揚，無所止也。」御疏：「忽忽無心，常若昏昧，而心寂兮曾不愛染於法。」李榮注：「德宇恢恢，心臺澹澹，猶如大海，風動波隨，漂泊東西，終無定止。」", "generalSimp": "河上公注：「我独忽忽兮如江海之流，莫知其所穷极；我独漂漂，若飞若扬，无所止也。」御疏：「忽忽无心，常若昏昧，而心寂兮曾不爱染于法。」李荣注：「德宇恢恢，心台澹澹，犹如大海，风动波随，漂泊东西，终无定止。」", "variants": [ "忽兮若海", "漂兮若無所止", "忽若晦，寂兮似無所止" ], "variantsSimp": [ "忽兮若海", "漂兮若无所止", "忽若晦，寂兮似无所止" ], "refs": [ "河上公注", "御疏", "李榮注" ], "refsSimp": [ "河上公注", "御疏", "李荣注" ], "forms": [ { "form": "澹兮其若海，飂兮若無止", "formSimp": "澹兮其若海，飂兮若无止", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 11, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "絕學無憂", "headwordSimp": "绝学无忧", "pinyin": "", "gloss": "斷絕世俗末學，則無憂患。學，指有為俗學、益智求名之學。", "glossSimp": "断绝世俗末学，则无忧患。学，指有为俗学、益智求名之学。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "絕學無憂", "formSimp": "绝学无忧", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 12, "id": "g002", "noteId": "", "sentenceId": "s002", "headword": "唯之與阿", "headwordSimp": "唯之与阿", "pinyin": "", "gloss": "「唯」是恭敬的應答，「阿」是怠慢的應答。唯，敬諾；阿，慢應。", "glossSimp": "「唯」是恭敬的应答，「阿」是怠慢的应答。唯，敬诺；阿，慢应。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "唯之與阿", "formSimp": "唯之与阿", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 13, "id": "g003", "noteId": "", "sentenceId": "s002", "headword": "相去幾何", "headwordSimp": "相去几何", "pinyin": "", "gloss": "相差有多遠。幾何，言不遠。", "glossSimp": "相差有多远。几何，言不远。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "相去幾何", "formSimp": "相去几何", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 14, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "人之所畏", "headwordSimp": "人之所畏", "pinyin": "", "gloss": "眾人所畏懼的事。河上公謂道人所畏者，畏不絕學之君；御注謂畏慢與惡。", "glossSimp": "众人所畏惧的事。河上公谓道人所畏者，畏不绝学之君；御注谓畏慢与恶。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "人之所畏", "formSimp": "人之所畏", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 15, "id": "g005", "noteId": "", "sentenceId": "s003", "headword": "荒兮其未央", "headwordSimp": "荒兮其未央", "pinyin": "", "gloss": "荒遠廣大啊，沒有窮盡。荒，廣遠、荒廢；央，盡。", "glossSimp": "荒远广大啊，没有穷尽。荒，广远、荒废；央，尽。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "荒兮其未央", "formSimp": "荒兮其未央", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 16, "id": "g006", "noteId": "", "sentenceId": "s004", "headword": "如享太牢", "headwordSimp": "如享太牢", "pinyin": "", "gloss": "好像赴太牢盛宴。太牢，牛羊豕三牲具備的盛宴；享，饗宴。", "glossSimp": "好像赴太牢盛宴。太牢，牛羊豕三牲具备的盛宴；享，飨宴。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "如享太牢", "formSimp": "如享太牢", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 17, "id": "g007", "noteId": "", "sentenceId": "s005", "headword": "怕兮其未兆", "headwordSimp": "怕兮其未兆", "pinyin": "", "gloss": "恬淡安靜啊，情欲尚未萌動。怕，通「泊」，恬淡無為；兆，徵兆、萌動。", "glossSimp": "恬淡安静啊，情欲尚未萌动。怕，通「泊」，恬淡无为；兆，征兆、萌动。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "怕兮其未兆", "formSimp": "怕兮其未兆", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 18, "id": "g008", "noteId": "", "sentenceId": "s005", "headword": "儽儽兮若無所歸", "headwordSimp": "儽儽兮若无所归", "pinyin": "", "gloss": "閒散疲乏啊，好像無所歸依。儽儽，疲乏閒散貌；一作「乘乘」，運動無所住著貌。", "glossSimp": "闲散疲乏啊，好像无所归依。儽儽，疲乏闲散貌；一作「乘乘」，运动无所住着貌。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "儽儽兮若無所歸", "formSimp": "儽儽兮若无所归", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 19, "id": "g009", "noteId": "", "sentenceId": "s007", "headword": "沌沌兮", "headwordSimp": "沌沌兮", "pinyin": "", "gloss": "渾沌無所分別的樣子。沌，渾沌；河上公本作「純純」。", "glossSimp": "浑沌无所分别的样子。沌，浑沌；河上公本作「纯纯」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "沌沌兮", "formSimp": "沌沌兮", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 20, "id": "g010", "noteId": "", "sentenceId": "s009", "headword": "澹兮其若海，飂兮若無止", "headwordSimp": "澹兮其若海，飂兮若无止", "pinyin": "", "gloss": "恬淡深廣啊像大海，飄蕩長風啊好像沒有止息。澹，恬淡、深廣；飂，長風、飄風。", "glossSimp": "恬淡深广啊像大海，飘荡长风啊好像没有止息。澹，恬淡、深广；飂，长风、飘风。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "澹兮其若海，飂兮若無止", "formSimp": "澹兮其若海，飂兮若无止", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 } ] }, "relations": { "version": "1.0.0", "note": "第二十章十一句的十三家對照。嚴遵道經原卷缺卷一至六，此章《玄德纂疏》僅存「絕學無憂」一條輯文，故唯首句有嚴遵，餘句十二家；河上公、成玄英、唐玄宗、李榮、吳澄逐句分疏，王弼、陸希聲、呂惠卿、蘇軾、憨山、魏源、王夫之各以整章一段通釋。王夫之本以「絕學無憂」屬第十九章之末，其解自「唯之與阿」起；陸希聲謂或者因俗學亂世而欲絕之，老氏舉其宗要而論失得；諸家多以所絕者為世俗末學，非絕一切學。", "concepts": [ { "id": "jue-xue-wu-you", "name": "絕學無憂", "nameTrad": "絕學無憂", "question": "所絕者是一切學，還是世俗末學、有為過分之學？絕學何以能無憂？", "questionTrad": "所絕者是一切學，還是世俗末學、有為過分之學？絕學何以能無憂？", "intro": "首句言絕棄世俗末學則無憂。河上公謂絕學不真、不合道文，除浮華則無憂患；王弼謂為學日益、為道日損，學求益所能而進其智，若無欲而足則何求於益，故續鳧之足無異截鶴之脛，唯阿美惡相去何若；成玄英謂絕有相之學、會無為之理，患累斯盡故無憂；唐玄宗御注謂絕有為俗學則淳樸不散、少私寡欲，御疏申以所絕者為有為過分之學，分內之學因性之為，上士勤心未為不絕；嚴遵謂俗學尊辯責知、群居黨議，吉人得之以益、凶人得之以損，學之為利淺而為害深，凶人為學猶虎得羽翼，聖人絕之則天下休息；李榮謂志無為之道則學無所學，存有為之業者所競者名利，憂患生矣；陸希聲謂或者惡俗學亂世，因謂絕之則無憂，老氏舉其宗要而論失得；呂惠卿謂上絕聖智仁義之善、下絕巧利之惡，不以累心則絕學，絕學則無為而神；蘇軾謂為學日益而無以一之，則以□害方、以直害曲，不勝其憂，聖人未嘗不學而以道為主，故不學而不少、多學而不亂；吳澄謂為學必事事而為之，有一不能不知則以為憂，惟絕之而不為則無憂；憨山謂世俗學智巧仁義，勞神焦思，有學則有憂，聖人雖絕學非無智，智包天地而不用；魏源謂此章言修己之道，惟絕世俗末學則無憂，末句與章首相應，所絕者世俗之學、所貴者食母之學；王夫之本以「絕學無憂」屬第十九章之末，其解此章自「唯之與阿」起，謂善惡相傾由學而起。諸家多以所絕者為世俗末學，非絕一切學；嚴遵獨存此一條輯文。", "introTrad": "首句言絕棄世俗末學則無憂。河上公謂絕學不真、不合道文，除浮華則無憂患；王弼謂為學日益、為道日損，學求益所能而進其智，若無欲而足則何求於益，故續鳧之足無異截鶴之脛，唯阿美惡相去何若；成玄英謂絕有相之學、會無為之理，患累斯盡故無憂；唐玄宗御注謂絕有為俗學則淳樸不散、少私寡欲，御疏申以所絕者為有為過分之學，分內之學因性之為，上士勤心未為不絕；嚴遵謂俗學尊辯責知、群居黨議，吉人得之以益、凶人得之以損，學之為利淺而為害深，凶人為學猶虎得羽翼，聖人絕之則天下休息；李榮謂志無為之道則學無所學，存有為之業者所競者名利，憂患生矣；陸希聲謂或者惡俗學亂世，因謂絕之則無憂，老氏舉其宗要而論失得；呂惠卿謂上絕聖智仁義之善、下絕巧利之惡，不以累心則絕學，絕學則無為而神；蘇軾謂為學日益而無以一之，則以□害方、以直害曲，不勝其憂，聖人未嘗不學而以道為主，故不學而不少、多學而不亂；吳澄謂為學必事事而為之，有一不能不知則以為憂，惟絕之而不為則無憂；憨山謂世俗學智巧仁義，勞神焦思，有學則有憂，聖人雖絕學非無智，智包天地而不用；魏源謂此章言修己之道，惟絕世俗末學則無憂，末句與章首相應，所絕者世俗之學、所貴者食母之學；王夫之本以「絕學無憂」屬第十九章之末，其解此章自「唯之與阿」起，謂善惡相傾由學而起。諸家多以所絕者為世俗末學，非絕一切學；嚴遵獨存此一條輯文。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "絕學不真、不合道文，除浮華則無憂患。", "thesisTrad": "絕學不真、不合道文，除浮華則無憂患。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "绝学不真、不合道文，除浮华则无忧患。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "為學日益、為道日損；無欲而足則何求於益，食母乃生之本。", "thesisTrad": "為學日益、為道日損；無欲而足則何求於益，食母乃生之本。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "为学日益、为道日损；无欲而足则何求于益，食母乃生之本。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "絕有相之學、會無為之理，患累斯盡故無憂。", "thesisTrad": "絕有相之學、會無為之理，患累斯盡故無憂。", "noteIds": [ "c013" ], "workTypeSimp": "疏", "thesisSimp": "绝有相之学、会无为之理，患累斯尽故无忧。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "絕有為俗學則淳樸不散、少私寡欲；所絕者過分之學，非分內之學。", "thesisTrad": "絕有為俗學則淳樸不散、少私寡欲；所絕者過分之學，非分內之學。", "noteIds": [ "c024", "c025" ], "workTypeSimp": "御注", "thesisSimp": "绝有为俗学则淳朴不散、少私寡欲；所绝者过分之学，非分内之学。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "俗學尊辯責知、群居黨議，為利淺而為害深；聖人絕之則天下休息。", "thesisTrad": "俗學尊辯責知、群居黨議，為利淺而為害深；聖人絕之則天下休息。", "noteIds": [ "c046" ], "workTypeSimp": "指归", "thesisSimp": "俗学尊辩责知、群居党议，为利浅而为害深；圣人绝之则天下休息。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "志無為之道則學無所學；存有為之業者所競者名利，憂患生矣。", "thesisTrad": "志無為之道則學無所學；存有為之業者所競者名利，憂患生矣。", "noteIds": [ "c047" ], "workTypeSimp": "注", "thesisSimp": "志无为之道则学无所学；存有为之业者所竞者名利，忧患生矣。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "或者惡俗學亂世而欲絕之，老氏舉其宗要而論失得。", "thesisTrad": "或者惡俗學亂世而欲絕之，老氏舉其宗要而論失得。", "noteIds": [ "c058" ], "workTypeSimp": "传", "thesisSimp": "或者恶俗学乱世而欲绝之，老氏举其宗要而论失得。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "上絕聖智仁義之善、下絕巧利之惡，不以累心則絕學而神。", "thesisTrad": "上絕聖智仁義之善、下絕巧利之惡，不以累心則絕學而神。", "noteIds": [ "c059" ], "workTypeSimp": "传", "thesisSimp": "上绝圣智仁义之善、下绝巧利之恶，不以累心则绝学而神。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "為學求益而無以一之則不勝其憂；聖人以道為主，多學而不亂。", "thesisTrad": "為學求益而無以一之則不勝其憂；聖人以道為主，多學而不亂。", "noteIds": [ "c060" ], "workTypeSimp": "解", "thesisSimp": "为学求益而无以一之则不胜其忧；圣人以道为主，多学而不乱。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "為學必事事而為之，有一不能不知則憂；絕之而不為則無憂。", "thesisTrad": "為學必事事而為之，有一不能不知則憂；絕之而不為則無憂。", "noteIds": [ "c061" ], "workTypeSimp": "注", "thesisSimp": "为学必事事而为之，有一不能不知则忧；绝之而不为则无忧。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "世俗學智巧仁義而勞神焦思；聖人絕學非無智，智包天地而不用。", "thesisTrad": "世俗學智巧仁義而勞神焦思；聖人絕學非無智，智包天地而不用。", "noteIds": [ "c072" ], "workTypeSimp": "解", "thesisSimp": "世俗学智巧仁义而劳神焦思；圣人绝学非无智，智包天地而不用。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "此章言修己之道，惟絕世俗末學則無憂；所貴者食母之學。", "thesisTrad": "此章言修己之道，惟絕世俗末學則無憂；所貴者食母之學。", "noteIds": [ "c073" ], "workTypeSimp": "本义", "thesisSimp": "此章言修己之道，惟绝世俗末学则无忧；所贵者食母之学。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "善惡相傾由學而起；其本以此句屬第十九章之末。", "thesisTrad": "善惡相傾由學而起；其本以此句屬第十九章之末。", "noteIds": [ "c074" ], "workTypeSimp": "衍", "thesisSimp": "善恶相倾由学而起；其本以此句属第十九章之末。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公謂絕學不真、不合道文，除浮華則無憂患。", "textTrad": "河上公謂絕學不真、不合道文，除浮華則無憂患。", "relationSimp": "立论", "textSimp": "河上公谓绝学不真、不合道文，除浮华则无忧患。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼謂為學日益、為道日損，無欲而足則何求於益。", "textTrad": "王弼謂為學日益、為道日損，無欲而足則何求於益。", "relationSimp": "注", "textSimp": "王弼谓为学日益、为道日损，无欲而足则何求于益。" }, { "noteId": "c013", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂絕有相之學、會無為之理，患累斯盡故無憂。", "textTrad": "成玄英謂絕有相之學、會無為之理，患累斯盡故無憂。", "relationSimp": "疏", "textSimp": "成玄英谓绝有相之学、会无为之理，患累斯尽故无忧。" }, { "noteId": "c024", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂絕有為俗學則淳樸不散、少私寡欲故無憂。", "textTrad": "唐玄宗謂絕有為俗學則淳樸不散、少私寡欲故無憂。", "relationSimp": "御注", "textSimp": "唐玄宗谓绝有为俗学则淳朴不散、少私寡欲故无忧。" }, { "noteId": "c025", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以所絕者為過分之學，分內之學因性之為。", "textTrad": "御疏申以所絕者為過分之學，分內之學因性之為。", "relationSimp": "御疏", "textSimp": "御疏申以所绝者为过分之学，分内之学因性之为。" }, { "noteId": "c046", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵謂俗學為利淺而為害深，聖人絕之則天下休息。", "textTrad": "嚴遵謂俗學為利淺而為害深，聖人絕之則天下休息。", "relationSimp": "指归", "textSimp": "严遵谓俗学为利浅而为害深，圣人绝之则天下休息。" }, { "noteId": "c047", "relation": "注", "relationTrad": "注", "text": "李榮謂志無為之道則學無所學，存有為之業則憂患生矣。", "textTrad": "李榮謂志無為之道則學無所學，存有為之業則憂患生矣。", "relationSimp": "注", "textSimp": "李荣谓志无为之道则学无所学，存有为之业则忧患生矣。" }, { "noteId": "c058", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂或者惡俗學亂世而欲絕之，老氏論其失得。", "textTrad": "陸希聲謂或者惡俗學亂世而欲絕之，老氏論其失得。", "relationSimp": "传", "textSimp": "陆希声谓或者恶俗学乱世而欲绝之，老氏论其失得。" }, { "noteId": "c059", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂不以善惡累心則絕學，絕學則無為而神。", "textTrad": "呂惠卿謂不以善惡累心則絕學，絕學則無為而神。", "relationSimp": "传", "textSimp": "吕惠卿谓不以善恶累心则绝学，绝学则无为而神。" }, { "noteId": "c060", "relation": "解", "relationTrad": "解", "text": "蘇轍謂為學無以一之則不勝其憂，聖人以道為主。", "textTrad": "蘇轍謂為學無以一之則不勝其憂，聖人以道為主。", "relationSimp": "解", "textSimp": "苏辙谓为学无以一之则不胜其忧，圣人以道为主。" }, { "noteId": "c061", "relation": "注", "relationTrad": "注", "text": "吳澄謂為學有一不能不知則憂，絕之而不為則無憂。", "textTrad": "吳澄謂為學有一不能不知則憂，絕之而不為則無憂。", "relationSimp": "注", "textSimp": "吴澄谓为学有一不能不知则忧，绝之而不为则无忧。" }, { "noteId": "c072", "relation": "解", "relationTrad": "解", "text": "憨山謂世俗學智巧而勞神，聖人絕學非無智，智包天地而不用。", "textTrad": "憨山謂世俗學智巧而勞神，聖人絕學非無智，智包天地而不用。", "relationSimp": "解", "textSimp": "憨山谓世俗学智巧而劳神，圣人绝学非无智，智包天地而不用。" }, { "noteId": "c073", "relation": "本義", "relationTrad": "本義", "text": "魏源謂此章言修己之道，所絕者世俗之學、所貴者食母之學。", "textTrad": "魏源謂此章言修己之道，所絕者世俗之學、所貴者食母之學。", "relationSimp": "本义", "textSimp": "魏源谓此章言修己之道，所绝者世俗之学、所贵者食母之学。" }, { "noteId": "c074", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂善惡相傾由學而起，其本以此句屬第十九章之末。", "textTrad": "王夫之謂善惡相傾由學而起，其本以此句屬第十九章之末。", "relationSimp": "衍", "textSimp": "王夫之谓善恶相倾由学而起，其本以此句属第十九章之末。" } ], "nameSimp": "绝学无忧", "questionSimp": "所绝者是一切学，还是世俗末学、有为过分之学？绝学何以能无忧？", "introSimp": "首句言绝弃世俗末学则无忧。河上公谓绝学不真、不合道文，除浮华则无忧患；王弼谓为学日益、为道日损，学求益所能而进其智，若无欲而足则何求于益，故续凫之足无异截鹤之胫，唯阿美恶相去何若；成玄英谓绝有相之学、会无为之理，患累斯尽故无忧；唐玄宗御注谓绝有为俗学则淳朴不散、少私寡欲，御疏申以所绝者为有为过分之学，分内之学因性之为，上士勤心未为不绝；严遵谓俗学尊辩责知、群居党议，吉人得之以益、凶人得之以损，学之为利浅而为害深，凶人为学犹虎得羽翼，圣人绝之则天下休息；李荣谓志无为之道则学无所学，存有为之业者所竞者名利，忧患生矣；陆希声谓或者恶俗学乱世，因谓绝之则无忧，老氏举其宗要而论失得；吕惠卿谓上绝圣智仁义之善、下绝巧利之恶，不以累心则绝学，绝学则无为而神；苏轼谓为学日益而无以一之，则以□害方、以直害曲，不胜其忧，圣人未尝不学而以道为主，故不学而不少、多学而不乱；吴澄谓为学必事事而为之，有一不能不知则以为忧，惟绝之而不为则无忧；憨山谓世俗学智巧仁义，劳神焦思，有学则有忧，圣人虽绝学非无智，智包天地而不用；魏源谓此章言修己之道，惟绝世俗末学则无忧，末句与章首相应，所绝者世俗之学、所贵者食母之学；王夫之本以「绝学无忧」属第十九章之末，其解此章自「唯之与阿」起，谓善恶相倾由学而起。诸家多以所绝者为世俗末学，非绝一切学；严遵独存此一条辑文。" }, { "id": "wei-zhi-yu-e-ren-zhi-suo-wei", "name": "唯之與阿，相去幾何", "nameTrad": "唯之與阿，相去幾何", "question": "唯與阿、善與惡相去不遠，何以又說人之所畏不可不畏？「荒兮未央」所歎者是什麼？", "questionTrad": "唯與阿、善與惡相去不遠，何以又說人之所畏不可不畏？「荒兮未央」所歎者是什麼？", "intro": "此二句言唯阿、善惡相去不遠，而人之所畏不可不畏，末以荒兮未央歎俗學之無窮。河上公謂唯阿同為應對，疾時君賤質貴文；善者稱譽、惡者諫諍，疾時君惡忠直用邪佞；人所畏者畏不絕學之君；荒亂進學邪文，未央止也。王弼謂唯阿美惡相去何若，人之所畏吾亦畏焉，未敢恃之以為用；荒兮未央，歎與俗相返之遠。成玄英謂唯敬阿慢同出一口，善惡源乎一心，忘者知其不殊、執者肝膽楚越；人之所畏謂生死及諸塵；荒是眇莽、央是盡義。唐玄宗御注謂唯恭阿慢同出於口，恭善慢惡，絕之則無憂、不絕則生患；凡人所畏者慢與惡，皆當絕之；荒則正性荒廢、未有央止。御疏申以唯阿齊致、善惡兩忘，慢則為過、惡則被嫌，故不可不畏而絕之。李榮謂禮對為唯、野應曰阿，稱心為善、乖意為惡，幾何言不遠；水火豺狼可畏，人行愛憎、貪名利而不已則致危亡。陸希聲謂唯阿相較詎幾，善惡相遠何如，刑法之威雖有道之士亦安得不畏，荒乎未央吁可畏也。呂惠卿謂唯阿出於聲一也、善惡離乎道一也，人之所畏不可不畏所以同乎人，荒兮未央所以同乎天。蘇軾謂唯之為恭、阿之為慢不可同日言，聖人均彼我、一同異，人之所畏吾亦畏之，荒兮其未可央。吳澄謂唯正順、阿邪諂，其初相去本不遠，唯善阿惡其究甚遠；凡人所畏皆不可不畏，其事甚多而未易窮盡。憨山謂唯阿皆應聲、敬慢相去幾何，善惡相反差之毫釐失之千里；聲色貨利傷生害道，不可不畏，荒淫無度其害非細。魏源謂唯阿至荒兮七句言世人為學多憂，憂生於畏，世人以善勝惡揚揚自得，自吾觀之猶唯阿耳。王夫之謂善惡相傾由學而起，揖讓亦唯、征伐亦阿，荒未央者可盡。", "introTrad": "此二句言唯阿、善惡相去不遠，而人之所畏不可不畏，末以荒兮未央歎俗學之無窮。河上公謂唯阿同為應對，疾時君賤質貴文；善者稱譽、惡者諫諍，疾時君惡忠直用邪佞；人所畏者畏不絕學之君；荒亂進學邪文，未央止也。王弼謂唯阿美惡相去何若，人之所畏吾亦畏焉，未敢恃之以為用；荒兮未央，歎與俗相返之遠。成玄英謂唯敬阿慢同出一口，善惡源乎一心，忘者知其不殊、執者肝膽楚越；人之所畏謂生死及諸塵；荒是眇莽、央是盡義。唐玄宗御注謂唯恭阿慢同出於口，恭善慢惡，絕之則無憂、不絕則生患；凡人所畏者慢與惡，皆當絕之；荒則正性荒廢、未有央止。御疏申以唯阿齊致、善惡兩忘，慢則為過、惡則被嫌，故不可不畏而絕之。李榮謂禮對為唯、野應曰阿，稱心為善、乖意為惡，幾何言不遠；水火豺狼可畏，人行愛憎、貪名利而不已則致危亡。陸希聲謂唯阿相較詎幾，善惡相遠何如，刑法之威雖有道之士亦安得不畏，荒乎未央吁可畏也。呂惠卿謂唯阿出於聲一也、善惡離乎道一也，人之所畏不可不畏所以同乎人，荒兮未央所以同乎天。蘇軾謂唯之為恭、阿之為慢不可同日言，聖人均彼我、一同異，人之所畏吾亦畏之，荒兮其未可央。吳澄謂唯正順、阿邪諂，其初相去本不遠，唯善阿惡其究甚遠；凡人所畏皆不可不畏，其事甚多而未易窮盡。憨山謂唯阿皆應聲、敬慢相去幾何，善惡相反差之毫釐失之千里；聲色貨利傷生害道，不可不畏，荒淫無度其害非細。魏源謂唯阿至荒兮七句言世人為學多憂，憂生於畏，世人以善勝惡揚揚自得，自吾觀之猶唯阿耳。王夫之謂善惡相傾由學而起，揖讓亦唯、征伐亦阿，荒未央者可盡。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "唯阿同為應對，疾時君賤質貴文；人所畏者畏不絕學之君；荒亂進學邪文未央止。", "thesisTrad": "唯阿同為應對，疾時君賤質貴文；人所畏者畏不絕學之君；荒亂進學邪文未央止。", "noteIds": [ "c002", "c003" ], "workTypeSimp": "注", "thesisSimp": "唯阿同为应对，疾时君贱质贵文；人所畏者畏不绝学之君；荒乱进学邪文未央止。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "唯阿美惡相去何若；人之所畏吾亦畏焉；荒兮未央，歎與俗相返之遠。", "thesisTrad": "唯阿美惡相去何若；人之所畏吾亦畏焉；荒兮未央，歎與俗相返之遠。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "唯阿美恶相去何若；人之所畏吾亦畏焉；荒兮未央，叹与俗相返之远。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "唯敬阿慢同出一口，善惡源乎一心；所畏謂生死諸塵；荒是眇莽、央是盡義。", "thesisTrad": "唯敬阿慢同出一口，善惡源乎一心；所畏謂生死諸塵；荒是眇莽、央是盡義。", "noteIds": [ "c014", "c015" ], "workTypeSimp": "疏", "thesisSimp": "唯敬阿慢同出一口，善恶源乎一心；所畏谓生死诸尘；荒是眇莽、央是尽义。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "唯恭阿慢、恭善慢惡；凡人所畏者慢與惡，皆當絕之；荒則正性荒廢未有央止。", "thesisTrad": "唯恭阿慢、恭善慢惡；凡人所畏者慢與惡，皆當絕之；荒則正性荒廢未有央止。", "noteIds": [ "c026", "c027", "c028", "c029" ], "workTypeSimp": "御注", "thesisSimp": "唯恭阿慢、恭善慢恶；凡人所畏者慢与恶，皆当绝之；荒则正性荒废未有央止。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "禮對為唯、野應曰阿；幾何言不遠；愛憎貪名不已則致危亡。", "thesisTrad": "禮對為唯、野應曰阿；幾何言不遠；愛憎貪名不已則致危亡。", "noteIds": [ "c048", "c049" ], "workTypeSimp": "注", "thesisSimp": "礼对为唯、野应曰阿；几何言不远；爱憎贪名不已则致危亡。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "唯阿相較詎幾，善惡相遠何如；刑法之威雖有道之士亦安得不畏。", "thesisTrad": "唯阿相較詎幾，善惡相遠何如；刑法之威雖有道之士亦安得不畏。", "noteIds": [ "c058" ], "workTypeSimp": "传", "thesisSimp": "唯阿相较讵几，善恶相远何如；刑法之威虽有道之士亦安得不畏。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "唯阿出於聲一、善惡離乎道一；所畏同乎人，荒兮未央同乎天。", "thesisTrad": "唯阿出於聲一、善惡離乎道一；所畏同乎人，荒兮未央同乎天。", "noteIds": [ "c059" ], "workTypeSimp": "传", "thesisSimp": "唯阿出于声一、善恶离乎道一；所畏同乎人，荒兮未央同乎天。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "唯恭阿慢不可同日言；聖人均彼我、一同異，所畏吾亦畏之。", "thesisTrad": "唯恭阿慢不可同日言；聖人均彼我、一同異，所畏吾亦畏之。", "noteIds": [ "c060" ], "workTypeSimp": "解", "thesisSimp": "唯恭阿慢不可同日言；圣人均彼我、一同异，所畏吾亦畏之。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "唯正順、阿邪諂，初相去不遠而其究甚遠；凡人所畏皆不可不畏。", "thesisTrad": "唯正順、阿邪諂，初相去不遠而其究甚遠；凡人所畏皆不可不畏。", "noteIds": [ "c062", "c063" ], "workTypeSimp": "注", "thesisSimp": "唯正顺、阿邪谄，初相去不远而其究甚远；凡人所畏皆不可不畏。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "唯阿敬慢相去幾何，善惡相反差之毫釐失之千里；聲色貨利不可不畏。", "thesisTrad": "唯阿敬慢相去幾何，善惡相反差之毫釐失之千里；聲色貨利不可不畏。", "noteIds": [ "c072" ], "workTypeSimp": "解", "thesisSimp": "唯阿敬慢相去几何，善恶相反差之毫厘失之千里；声色货利不可不畏。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "七句言世人為學多憂，憂生於畏；以善勝惡自得，自吾觀之猶唯阿耳。", "thesisTrad": "七句言世人為學多憂，憂生於畏；以善勝惡自得，自吾觀之猶唯阿耳。", "noteIds": [ "c073" ], "workTypeSimp": "本义", "thesisSimp": "七句言世人为学多忧，忧生于畏；以善胜恶自得，自吾观之犹唯阿耳。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "善惡相傾由學而起，揖讓亦唯、征伐亦阿，荒未央者可盡。", "thesisTrad": "善惡相傾由學而起，揖讓亦唯、征伐亦阿，荒未央者可盡。", "noteIds": [ "c074" ], "workTypeSimp": "衍", "thesisSimp": "善恶相倾由学而起，揖让亦唯、征伐亦阿，荒未央者可尽。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公謂唯阿同為應對，疾時君賤質貴文；所畏者畏不絕學之君。", "textTrad": "河上公謂唯阿同為應對，疾時君賤質貴文；所畏者畏不絕學之君。", "relationSimp": "立论", "textSimp": "河上公谓唯阿同为应对，疾时君贱质贵文；所畏者畏不绝学之君。" }, { "noteId": "c003", "relation": "注", "relationTrad": "注", "text": "河上公謂世俗荒亂，欲進學邪文，未央止也。", "textTrad": "河上公謂世俗荒亂，欲進學邪文，未央止也。", "relationSimp": "注", "textSimp": "河上公谓世俗荒乱，欲进学邪文，未央止也。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼謂唯阿美惡相去何若，人之所畏吾亦畏焉；荒兮未央，歎與俗相返之遠。", "textTrad": "王弼謂唯阿美惡相去何若，人之所畏吾亦畏焉；荒兮未央，歎與俗相返之遠。", "relationSimp": "注", "textSimp": "王弼谓唯阿美恶相去何若，人之所畏吾亦畏焉；荒兮未央，叹与俗相返之远。" }, { "noteId": "c014", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂唯敬阿慢同出一口，善惡源乎一心，執者肝膽楚越。", "textTrad": "成玄英謂唯敬阿慢同出一口，善惡源乎一心，執者肝膽楚越。", "relationSimp": "疏", "textSimp": "成玄英谓唯敬阿慢同出一口，善恶源乎一心，执者肝胆楚越。" }, { "noteId": "c015", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂荒是眇莽、央是盡義，眾生染滯未有休時。", "textTrad": "成玄英謂荒是眇莽、央是盡義，眾生染滯未有休時。", "relationSimp": "疏", "textSimp": "成玄英谓荒是眇莽、央是尽义，众生染滞未有休时。" }, { "noteId": "c026", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂唯恭阿慢、恭善慢惡，凡人所畏者慢與惡皆當絕之。", "textTrad": "唐玄宗謂唯恭阿慢、恭善慢惡，凡人所畏者慢與惡皆當絕之。", "relationSimp": "御注", "textSimp": "唐玄宗谓唯恭阿慢、恭善慢恶，凡人所畏者慢与恶皆当绝之。" }, { "noteId": "c027", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以唯阿齊致、善惡兩忘，慢則為過、惡則被嫌。", "textTrad": "御疏申以唯阿齊致、善惡兩忘，慢則為過、惡則被嫌。", "relationSimp": "御疏", "textSimp": "御疏申以唯阿齐致、善恶两忘，慢则为过、恶则被嫌。" }, { "noteId": "c028", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂不畏絕俗學則正性荒廢，未有央止之時。", "textTrad": "唐玄宗謂不畏絕俗學則正性荒廢，未有央止之時。", "relationSimp": "御注", "textSimp": "唐玄宗谓不畏绝俗学则正性荒废，未有央止之时。" }, { "noteId": "c029", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以俗學傷性無息止期，故云未央。", "textTrad": "御疏申以俗學傷性無息止期，故云未央。", "relationSimp": "御疏", "textSimp": "御疏申以俗学伤性无息止期，故云未央。" }, { "noteId": "c048", "relation": "注", "relationTrad": "注", "text": "李榮謂禮對為唯、野應曰阿，幾何言不遠；愛憎貪名不已則致危亡。", "textTrad": "李榮謂禮對為唯、野應曰阿，幾何言不遠；愛憎貪名不已則致危亡。", "relationSimp": "注", "textSimp": "李荣谓礼对为唯、野应曰阿，几何言不远；爱憎贪名不已则致危亡。" }, { "noteId": "c049", "relation": "注", "relationTrad": "注", "text": "李榮謂流俗滯溺忘反，悠悠莽莽，欲出無期。", "textTrad": "李榮謂流俗滯溺忘反，悠悠莽莽，欲出無期。", "relationSimp": "注", "textSimp": "李荣谓流俗滞溺忘反，悠悠莽莽，欲出无期。" }, { "noteId": "c058", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂唯阿相較詎幾，刑法之威雖有道之士亦安得不畏。", "textTrad": "陸希聲謂唯阿相較詎幾，刑法之威雖有道之士亦安得不畏。", "relationSimp": "传", "textSimp": "陆希声谓唯阿相较讵几，刑法之威虽有道之士亦安得不畏。" }, { "noteId": "c059", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂所畏同乎人，荒兮未央同乎天。", "textTrad": "呂惠卿謂所畏同乎人，荒兮未央同乎天。", "relationSimp": "传", "textSimp": "吕惠卿谓所畏同乎人，荒兮未央同乎天。" }, { "noteId": "c060", "relation": "解", "relationTrad": "解", "text": "蘇轍謂唯恭阿慢不可同日言，聖人均彼我、一同異。", "textTrad": "蘇轍謂唯恭阿慢不可同日言，聖人均彼我、一同異。", "relationSimp": "解", "textSimp": "苏辙谓唯恭阿慢不可同日言，圣人均彼我、一同异。" }, { "noteId": "c062", "relation": "注", "relationTrad": "注", "text": "吳澄謂唯正順、阿邪諂，初相去不遠而其究甚遠。", "textTrad": "吳澄謂唯正順、阿邪諂，初相去不遠而其究甚遠。", "relationSimp": "注", "textSimp": "吴澄谓唯正顺、阿邪谄，初相去不远而其究甚远。" }, { "noteId": "c063", "relation": "注", "relationTrad": "注", "text": "吳澄謂凡人所畏甚多而未易窮盡，此為學者多憂之故。", "textTrad": "吳澄謂凡人所畏甚多而未易窮盡，此為學者多憂之故。", "relationSimp": "注", "textSimp": "吴澄谓凡人所畏甚多而未易穷尽，此为学者多忧之故。" }, { "noteId": "c072", "relation": "解", "relationTrad": "解", "text": "憨山謂唯阿敬慢相去幾何，善惡相反差之毫釐失之千里。", "textTrad": "憨山謂唯阿敬慢相去幾何，善惡相反差之毫釐失之千里。", "relationSimp": "解", "textSimp": "憨山谓唯阿敬慢相去几何，善恶相反差之毫厘失之千里。" }, { "noteId": "c073", "relation": "本義", "relationTrad": "本義", "text": "魏源謂七句言世人為學多憂，憂生於畏，以善勝惡自得猶唯阿耳。", "textTrad": "魏源謂七句言世人為學多憂，憂生於畏，以善勝惡自得猶唯阿耳。", "relationSimp": "本义", "textSimp": "魏源谓七句言世人为学多忧，忧生于畏，以善胜恶自得犹唯阿耳。" }, { "noteId": "c074", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂善惡相傾由學而起，揖讓亦唯、征伐亦阿。", "textTrad": "王夫之謂善惡相傾由學而起，揖讓亦唯、征伐亦阿。", "relationSimp": "衍", "textSimp": "王夫之谓善恶相倾由学而起，揖让亦唯、征伐亦阿。" } ], "nameSimp": "唯之与阿，相去几何", "questionSimp": "唯与阿、善与恶相去不远，何以又说人之所畏不可不畏？「荒兮未央」所叹者是什么？", "introSimp": "此二句言唯阿、善恶相去不远，而人之所畏不可不畏，末以荒兮未央叹俗学之无穷。河上公谓唯阿同为应对，疾时君贱质贵文；善者称誉、恶者谏诤，疾时君恶忠直用邪佞；人所畏者畏不绝学之君；荒乱进学邪文，未央止也。王弼谓唯阿美恶相去何若，人之所畏吾亦畏焉，未敢恃之以为用；荒兮未央，叹与俗相返之远。成玄英谓唯敬阿慢同出一口，善恶源乎一心，忘者知其不殊、执者肝胆楚越；人之所畏谓生死及诸尘；荒是眇莽、央是尽义。唐玄宗御注谓唯恭阿慢同出于口，恭善慢恶，绝之则无忧、不绝则生患；凡人所畏者慢与恶，皆当绝之；荒则正性荒废、未有央止。御疏申以唯阿齐致、善恶两忘，慢则为过、恶则被嫌，故不可不畏而绝之。李荣谓礼对为唯、野应曰阿，称心为善、乖意为恶，几何言不远；水火豺狼可畏，人行爱憎、贪名利而不已则致危亡。陆希声谓唯阿相较讵几，善恶相远何如，刑法之威虽有道之士亦安得不畏，荒乎未央吁可畏也。吕惠卿谓唯阿出于声一也、善恶离乎道一也，人之所畏不可不畏所以同乎人，荒兮未央所以同乎天。苏轼谓唯之为恭、阿之为慢不可同日言，圣人均彼我、一同异，人之所畏吾亦畏之，荒兮其未可央。吴澄谓唯正顺、阿邪谄，其初相去本不远，唯善阿恶其究甚远；凡人所畏皆不可不畏，其事甚多而未易穷尽。憨山谓唯阿皆应声、敬慢相去几何，善恶相反差之毫厘失之千里；声色货利伤生害道，不可不畏，荒淫无度其害非细。魏源谓唯阿至荒兮七句言世人为学多忧，忧生于畏，世人以善胜恶扬扬自得，自吾观之犹唯阿耳。王夫之谓善恶相倾由学而起，揖让亦唯、征伐亦阿，荒未央者可尽。" }, { "id": "zhong-ren-xi-xi-wo-du-po", "name": "眾人熙熙，我獨怕兮", "nameTrad": "眾人熙熙，我獨怕兮", "question": "眾人之「熙熙」與我之「怕兮未兆」分別是什麼狀態？「如享太牢、如春登臺」是實寫還是喻寫？", "questionTrad": "眾人之「熙熙」與我之「怕兮未兆」分別是什麼狀態？「如享太牢、如春登臺」是實寫還是喻寫？", "intro": "此二句言眾人逐欲熙熙，我獨恬淡未兆、閒散無歸。河上公謂熙熙淫放多情欲，如饑思太牢、登臺觀春，意志淫淫；我獨怕兮安靜、無情欲形兆，如小兒未能答偶人，乘乘如窮鄙無所歸就。王弼謂眾人迷於美進、惑於榮利，故熙熙若享太牢、如春登臺；我廓然無形可名、無兆可舉，如嬰兒未能孩，若無所宅。成玄英謂眾人欣愛聲色、情染極深，如饑人享太牢、春日登臺；聖人雖處俗塵而心知寂魄，不為前境所牽，如嬰兒未孩、心形俱淨，智慧魁弘如虛舟無住。唐玄宗御注謂眾人俗學有為、熙熙逐境，如臨享太牢、春臺登望，動生貪欲；我泊然安靜，於情欲略無形，如嬰兒未孩；乘乘運動、無所歸趣。御疏申以熙熙為情欲淫動之貌，俗學役役終身，如餒夫臨享太牢、春臺愛著；我畏絕俗學、學道含和，乘流則逝、值坎而止。李榮謂熙熙悅樂、太牢味、春臺色，流俗務學規名、縱情昏色，逐欲老而愈溢；我澹泊無為，如赤子未識牝牡、心無所在。陸希聲謂爵賞之慶世人熙喜，得之如列鼎饗太牢、登臺望春；有道之士得之泊然無喜，如赤子未孩，處之儽儽如不足、若喪家無所歸。呂惠卿謂眾人熙熙不知塞兌閉門，如享太牢不知淡乎無味，如春登臺不知視之不足見；我獨怕兮未兆，則無味足嗜、無見足悅，乘萬物之理而無所歸。蘇軾謂人各溺於所好，其美如享太牢、其樂如春登臺，囂然從之而不知其非；聖人深究其妄，遇之泊然不動，如嬰兒未能孩，乘萬物之理而不自私故若無所歸。吳澄謂熙熙和樂，眾人徇外為悅，如享太牢而悅口、登春臺而悅目；我泊然安靜、情欲未開，如嬰兒未能孩笑，乘乘寄寓於物而不住著。憨山謂眾人忘道逐物、酷嗜無厭，熙熙如享太牢、榮觀如登春臺；我獨離物向道、泊於物欲未萌，如嬰兒未孩，心無系累、泛然應物如不系之舟。魏源謂眾人熙熙至我獨若遺八句言己無所欲於外，眾人逐物役智以資視聽思慮，是餐其子，我獨遺而去之、味道德以自養。王夫之謂眾人飫於太牢不饗他味、厭於春遊不願他觀，其唯食於母乎。", "introTrad": "此二句言眾人逐欲熙熙，我獨恬淡未兆、閒散無歸。河上公謂熙熙淫放多情欲，如饑思太牢、登臺觀春，意志淫淫；我獨怕兮安靜、無情欲形兆，如小兒未能答偶人，乘乘如窮鄙無所歸就。王弼謂眾人迷於美進、惑於榮利，故熙熙若享太牢、如春登臺；我廓然無形可名、無兆可舉，如嬰兒未能孩，若無所宅。成玄英謂眾人欣愛聲色、情染極深，如饑人享太牢、春日登臺；聖人雖處俗塵而心知寂魄，不為前境所牽，如嬰兒未孩、心形俱淨，智慧魁弘如虛舟無住。唐玄宗御注謂眾人俗學有為、熙熙逐境，如臨享太牢、春臺登望，動生貪欲；我泊然安靜，於情欲略無形，如嬰兒未孩；乘乘運動、無所歸趣。御疏申以熙熙為情欲淫動之貌，俗學役役終身，如餒夫臨享太牢、春臺愛著；我畏絕俗學、學道含和，乘流則逝、值坎而止。李榮謂熙熙悅樂、太牢味、春臺色，流俗務學規名、縱情昏色，逐欲老而愈溢；我澹泊無為，如赤子未識牝牡、心無所在。陸希聲謂爵賞之慶世人熙喜，得之如列鼎饗太牢、登臺望春；有道之士得之泊然無喜，如赤子未孩，處之儽儽如不足、若喪家無所歸。呂惠卿謂眾人熙熙不知塞兌閉門，如享太牢不知淡乎無味，如春登臺不知視之不足見；我獨怕兮未兆，則無味足嗜、無見足悅，乘萬物之理而無所歸。蘇軾謂人各溺於所好，其美如享太牢、其樂如春登臺，囂然從之而不知其非；聖人深究其妄，遇之泊然不動，如嬰兒未能孩，乘萬物之理而不自私故若無所歸。吳澄謂熙熙和樂，眾人徇外為悅，如享太牢而悅口、登春臺而悅目；我泊然安靜、情欲未開，如嬰兒未能孩笑，乘乘寄寓於物而不住著。憨山謂眾人忘道逐物、酷嗜無厭，熙熙如享太牢、榮觀如登春臺；我獨離物向道、泊於物欲未萌，如嬰兒未孩，心無系累、泛然應物如不系之舟。魏源謂眾人熙熙至我獨若遺八句言己無所欲於外，眾人逐物役智以資視聽思慮，是餐其子，我獨遺而去之、味道德以自養。王夫之謂眾人飫於太牢不饗他味、厭於春遊不願他觀，其唯食於母乎。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "熙熙淫放多情欲，如饑思太牢、登臺觀春；我獨怕兮安靜，乘乘無所歸就。", "thesisTrad": "熙熙淫放多情欲，如饑思太牢、登臺觀春；我獨怕兮安靜，乘乘無所歸就。", "noteIds": [ "c004", "c005" ], "workTypeSimp": "注", "thesisSimp": "熙熙淫放多情欲，如饥思太牢、登台观春；我独怕兮安静，乘乘无所归就。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "眾人迷於美進、惑於榮利，故熙熙若享太牢；我廓然無形無兆，如嬰兒未孩。", "thesisTrad": "眾人迷於美進、惑於榮利，故熙熙若享太牢；我廓然無形無兆，如嬰兒未孩。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "众人迷于美进、惑于荣利，故熙熙若享太牢；我廓然无形无兆，如婴儿未孩。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "眾人欣愛聲色、情染極深；聖人心知寂魄，如嬰兒未孩、如虛舟無住。", "thesisTrad": "眾人欣愛聲色、情染極深；聖人心知寂魄，如嬰兒未孩、如虛舟無住。", "noteIds": [ "c016", "c017" ], "workTypeSimp": "疏", "thesisSimp": "众人欣爱声色、情染极深；圣人心知寂魄，如婴儿未孩、如虚舟无住。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "眾人熙熙逐境、動生貪欲；我泊然安靜、乘乘無所歸趣。", "thesisTrad": "眾人熙熙逐境、動生貪欲；我泊然安靜、乘乘無所歸趣。", "noteIds": [ "c030", "c031", "c032", "c033" ], "workTypeSimp": "御注", "thesisSimp": "众人熙熙逐境、动生贪欲；我泊然安静、乘乘无所归趣。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "熙熙悅樂、太牢味、春臺色；我澹泊無為，如赤子心無所在。", "thesisTrad": "熙熙悅樂、太牢味、春臺色；我澹泊無為，如赤子心無所在。", "noteIds": [ "c050", "c051" ], "workTypeSimp": "注", "thesisSimp": "熙熙悦乐、太牢味、春台色；我澹泊无为，如赤子心无所在。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "爵賞之慶世人熙喜，有道之士得之泊然；處之儽儽如不足、若喪家無所歸。", "thesisTrad": "爵賞之慶世人熙喜，有道之士得之泊然；處之儽儽如不足、若喪家無所歸。", "noteIds": [ "c058" ], "workTypeSimp": "传", "thesisSimp": "爵赏之庆世人熙喜，有道之士得之泊然；处之儽儽如不足、若丧家无所归。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "眾人熙熙不知塞兌閉門；我獨怕兮未兆，乘萬物之理而無所歸。", "thesisTrad": "眾人熙熙不知塞兌閉門；我獨怕兮未兆，乘萬物之理而無所歸。", "noteIds": [ "c059" ], "workTypeSimp": "传", "thesisSimp": "众人熙熙不知塞兑闭门；我独怕兮未兆，乘万物之理而无所归。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "人各溺於所好，如享太牢、如春登臺；聖人遇之泊然，乘理而無所歸。", "thesisTrad": "人各溺於所好，如享太牢、如春登臺；聖人遇之泊然，乘理而無所歸。", "noteIds": [ "c060" ], "workTypeSimp": "解", "thesisSimp": "人各溺于所好，如享太牢、如春登台；圣人遇之泊然，乘理而无所归。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "眾人徇外為悅，如享太牢、登春臺；我泊然安靜、情欲未開，乘乘不住著。", "thesisTrad": "眾人徇外為悅，如享太牢、登春臺；我泊然安靜、情欲未開，乘乘不住著。", "noteIds": [ "c064", "c065" ], "workTypeSimp": "注", "thesisSimp": "众人徇外为悦，如享太牢、登春台；我泊然安静、情欲未开，乘乘不住着。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "眾人忘道逐物、酷嗜無厭；我獨離物向道、泊於物欲未萌，如不系之舟。", "thesisTrad": "眾人忘道逐物、酷嗜無厭；我獨離物向道、泊於物欲未萌，如不系之舟。", "noteIds": [ "c072" ], "workTypeSimp": "解", "thesisSimp": "众人忘道逐物、酷嗜无厌；我独离物向道、泊于物欲未萌，如不系之舟。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "眾人逐物役智是餐其子，我獨遺而去之、味道德以自養。", "thesisTrad": "眾人逐物役智是餐其子，我獨遺而去之、味道德以自養。", "noteIds": [ "c073" ], "workTypeSimp": "本义", "thesisSimp": "众人逐物役智是餐其子，我独遗而去之、味道德以自养。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "眾人飫於太牢不饗他味、厭於春遊不願他觀，其唯食於母乎。", "thesisTrad": "眾人飫於太牢不饗他味、厭於春遊不願他觀，其唯食於母乎。", "noteIds": [ "c074" ], "workTypeSimp": "衍", "thesisSimp": "众人饫于太牢不飨他味、厌于春游不愿他观，其唯食于母乎。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公謂熙熙淫放多情欲，如饑思太牢、登臺觀春。", "textTrad": "河上公謂熙熙淫放多情欲，如饑思太牢、登臺觀春。", "relationSimp": "立论", "textSimp": "河上公谓熙熙淫放多情欲，如饥思太牢、登台观春。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "河上公謂我獨怕兮安靜、無情欲形兆，乘乘如窮鄙無所歸就。", "textTrad": "河上公謂我獨怕兮安靜、無情欲形兆，乘乘如窮鄙無所歸就。", "relationSimp": "注", "textSimp": "河上公谓我独怕兮安静、无情欲形兆，乘乘如穷鄙无所归就。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼謂眾人迷於美進、惑於榮利；我廓然無形無兆，如嬰兒未孩。", "textTrad": "王弼謂眾人迷於美進、惑於榮利；我廓然無形無兆，如嬰兒未孩。", "relationSimp": "注", "textSimp": "王弼谓众人迷于美进、惑于荣利；我廓然无形无兆，如婴儿未孩。" }, { "noteId": "c016", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂眾人欣愛聲色、情染極深，如饑人享太牢。", "textTrad": "成玄英謂眾人欣愛聲色、情染極深，如饑人享太牢。", "relationSimp": "疏", "textSimp": "成玄英谓众人欣爱声色、情染极深，如饥人享太牢。" }, { "noteId": "c017", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂聖人心知寂魄，如嬰兒未孩、如虛舟無住。", "textTrad": "成玄英謂聖人心知寂魄，如嬰兒未孩、如虛舟無住。", "relationSimp": "疏", "textSimp": "成玄英谓圣人心知寂魄，如婴儿未孩、如虚舟无住。" }, { "noteId": "c030", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂眾人熙熙逐境、動生貪欲。", "textTrad": "唐玄宗謂眾人熙熙逐境、動生貪欲。", "relationSimp": "御注", "textSimp": "唐玄宗谓众人熙熙逐境、动生贪欲。" }, { "noteId": "c031", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以熙熙為情欲淫動之貌，俗學役役終身。", "textTrad": "御疏申以熙熙為情欲淫動之貌，俗學役役終身。", "relationSimp": "御疏", "textSimp": "御疏申以熙熙为情欲淫动之貌，俗学役役终身。" }, { "noteId": "c032", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂我泊然安靜、如嬰兒未孩，乘乘運動、無所歸趣。", "textTrad": "唐玄宗謂我泊然安靜、如嬰兒未孩，乘乘運動、無所歸趣。", "relationSimp": "御注", "textSimp": "唐玄宗谓我泊然安静、如婴儿未孩，乘乘运动、无所归趣。" }, { "noteId": "c033", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以乘流則逝、值坎而止，無所歸趣。", "textTrad": "御疏申以乘流則逝、值坎而止，無所歸趣。", "relationSimp": "御疏", "textSimp": "御疏申以乘流则逝、值坎而止，无所归趣。" }, { "noteId": "c050", "relation": "注", "relationTrad": "注", "text": "李榮謂熙熙悅樂、太牢味、春臺色，流俗縱情昏色。", "textTrad": "李榮謂熙熙悅樂、太牢味、春臺色，流俗縱情昏色。", "relationSimp": "注", "textSimp": "李荣谓熙熙悦乐、太牢味、春台色，流俗纵情昏色。" }, { "noteId": "c051", "relation": "注", "relationTrad": "注", "text": "李榮謂我澹泊無為，如赤子未識牝牡、心無所在。", "textTrad": "李榮謂我澹泊無為，如赤子未識牝牡、心無所在。", "relationSimp": "注", "textSimp": "李荣谓我澹泊无为，如赤子未识牝牡、心无所在。" }, { "noteId": "c058", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂有道之士得爵賞泊然無喜，處之儽儽如不足。", "textTrad": "陸希聲謂有道之士得爵賞泊然無喜，處之儽儽如不足。", "relationSimp": "传", "textSimp": "陆希声谓有道之士得爵赏泊然无喜，处之儽儽如不足。" }, { "noteId": "c059", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂眾人熙熙不知塞兌閉門；我獨怕兮未兆，乘理無歸。", "textTrad": "呂惠卿謂眾人熙熙不知塞兌閉門；我獨怕兮未兆，乘理無歸。", "relationSimp": "传", "textSimp": "吕惠卿谓众人熙熙不知塞兑闭门；我独怕兮未兆，乘理无归。" }, { "noteId": "c060", "relation": "解", "relationTrad": "解", "text": "蘇轍謂人各溺於所好，聖人遇之泊然，乘理而無所歸。", "textTrad": "蘇轍謂人各溺於所好，聖人遇之泊然，乘理而無所歸。", "relationSimp": "解", "textSimp": "苏辙谓人各溺于所好，圣人遇之泊然，乘理而无所归。" }, { "noteId": "c064", "relation": "注", "relationTrad": "注", "text": "吳澄謂眾人徇外為悅，如享太牢而悅口、登春臺而悅目。", "textTrad": "吳澄謂眾人徇外為悅，如享太牢而悅口、登春臺而悅目。", "relationSimp": "注", "textSimp": "吴澄谓众人徇外为悦，如享太牢而悦口、登春台而悦目。" }, { "noteId": "c065", "relation": "注", "relationTrad": "注", "text": "吳澄謂我泊然安靜、情欲未開，乘乘寄寓於物而不住著。", "textTrad": "吳澄謂我泊然安靜、情欲未開，乘乘寄寓於物而不住著。", "relationSimp": "注", "textSimp": "吴澄谓我泊然安静、情欲未开，乘乘寄寓于物而不住着。" }, { "noteId": "c072", "relation": "解", "relationTrad": "解", "text": "憨山謂眾人忘道逐物、酷嗜無厭；我獨離物向道、如不系之舟。", "textTrad": "憨山謂眾人忘道逐物、酷嗜無厭；我獨離物向道、如不系之舟。", "relationSimp": "解", "textSimp": "憨山谓众人忘道逐物、酷嗜无厌；我独离物向道、如不系之舟。" }, { "noteId": "c073", "relation": "本義", "relationTrad": "本義", "text": "魏源謂眾人逐物役智是餐其子，我獨味道德以自養。", "textTrad": "魏源謂眾人逐物役智是餐其子，我獨味道德以自養。", "relationSimp": "本义", "textSimp": "魏源谓众人逐物役智是餐其子，我独味道德以自养。" }, { "noteId": "c074", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂眾人飫於太牢不饗他味，其唯食於母乎。", "textTrad": "王夫之謂眾人飫於太牢不饗他味，其唯食於母乎。", "relationSimp": "衍", "textSimp": "王夫之谓众人饫于太牢不飨他味，其唯食于母乎。" } ], "nameSimp": "众人熙熙，我独怕兮", "questionSimp": "众人之「熙熙」与我之「怕兮未兆」分别是什么状态？「如享太牢、如春登台」是实写还是喻写？", "introSimp": "此二句言众人逐欲熙熙，我独恬淡未兆、闲散无归。河上公谓熙熙淫放多情欲，如饥思太牢、登台观春，意志淫淫；我独怕兮安静、无情欲形兆，如小儿未能答偶人，乘乘如穷鄙无所归就。王弼谓众人迷于美进、惑于荣利，故熙熙若享太牢、如春登台；我廓然无形可名、无兆可举，如婴儿未能孩，若无所宅。成玄英谓众人欣爱声色、情染极深，如饥人享太牢、春日登台；圣人虽处俗尘而心知寂魄，不为前境所牵，如婴儿未孩、心形俱净，智慧魁弘如虚舟无住。唐玄宗御注谓众人俗学有为、熙熙逐境，如临享太牢、春台登望，动生贪欲；我泊然安静，于情欲略无形，如婴儿未孩；乘乘运动、无所归趣。御疏申以熙熙为情欲淫动之貌，俗学役役终身，如馁夫临享太牢、春台爱着；我畏绝俗学、学道含和，乘流则逝、值坎而止。李荣谓熙熙悦乐、太牢味、春台色，流俗务学规名、纵情昏色，逐欲老而愈溢；我澹泊无为，如赤子未识牝牡、心无所在。陆希声谓爵赏之庆世人熙喜，得之如列鼎飨太牢、登台望春；有道之士得之泊然无喜，如赤子未孩，处之儽儽如不足、若丧家无所归。吕惠卿谓众人熙熙不知塞兑闭门，如享太牢不知淡乎无味，如春登台不知视之不足见；我独怕兮未兆，则无味足嗜、无见足悦，乘万物之理而无所归。苏轼谓人各溺于所好，其美如享太牢、其乐如春登台，嚣然从之而不知其非；圣人深究其妄，遇之泊然不动，如婴儿未能孩，乘万物之理而不自私故若无所归。吴澄谓熙熙和乐，众人徇外为悦，如享太牢而悦口、登春台而悦目；我泊然安静、情欲未开，如婴儿未能孩笑，乘乘寄寓于物而不住着。憨山谓众人忘道逐物、酷嗜无厌，熙熙如享太牢、荣观如登春台；我独离物向道、泊于物欲未萌，如婴儿未孩，心无系累、泛然应物如不系之舟。魏源谓众人熙熙至我独若遗八句言己无所欲于外，众人逐物役智以资视听思虑，是餐其子，我独遗而去之、味道德以自养。王夫之谓众人饫于太牢不飨他味、厌于春游不愿他观，其唯食于母乎。" }, { "id": "zhong-ren-jie-you-yu-wo-yu-ren-zhi-xin", "name": "眾人皆有餘，我愚人之心", "nameTrad": "眾人皆有餘，我愚人之心", "question": "眾人之「有餘」與我之「若遺」分別指什麼？「愚人之心」是真愚，還是對機巧分別的否定？", "questionTrad": "眾人之「有餘」與我之「若遺」分別指什麼？「愚人之心」是真愚，還是對機巧分別的否定？", "intro": "此二句言眾人自矜有餘，我獨若遺；我愚人之心，沌沌無別。河上公謂眾人餘財為奢、餘智為詐，我獨若遺棄似於不足；不與俗人相為、守一不移如愚人之心，純純無所分別。王弼謂眾人無不有懷有志、盈溢胸心，故皆有餘；我獨廓然無為無欲，若遺失之；絕愚之人無所別析、無所好欲，沌沌不可為明。成玄英謂眾人滯有故耽染有餘，聖智體空獨遺棄不取；純不雜，聖智虛白、純粹精專，如愚人心無分別。唐玄宗御注謂眾人耽嗜塵務、矜誇巧智，自為有餘以示光大；我常若不足、似有所遺忘；我豈愚人之心哉，但心純純故若遺。御疏申以眾人俗學耽著、是法皆執，我獨損之未常凝滯、心無愛染；我於諸法體了無著，心純純質樸無愛欲。李榮謂俗人清虛不足、昏濁有餘，積財貨為外累、肆情欲增內垢；聖人塵埃無染、俗事都捐，故曰若遺；俗人自以為智而穢亂日深，聖人大智若愚、形神虛靜。陸希聲謂世俗尚智力常若有餘，有道之士復愚弱常若所遺，非冥頑無知，乃性純粹不尚智。呂惠卿謂眾人如享太牢、如春登臺故皆有餘，我獨怕兮未兆、如嬰兒未孩故獨若遺；我愚人之心言其無知，純純言其不雜。蘇軾謂眾人守其所知、各自以為有餘，聖人包舉萬物而不主於一、超然若遺；沌沌若愚而非愚。吳澄謂眾人喜所得之多，我一無所得而慊然若有失；沌如渾沌、冥昧無分別，與莊子愚芚之芚同。憨山謂眾人智巧多方、貪得無厭故有餘，我獨忘形去智故若遺；我無知無我，豈真愚人之心，但渾渾沌沌不與物辨。魏源謂眾人皆有求贏餘之心，我獨遺棄之，豈真愚而沌沌然哉，蓋道以不足為樂而無有餘之心。王夫之謂眾人皆有餘而我獨若遺，唯食於母者不得已而有食而未嘗有所不得已。", "introTrad": "此二句言眾人自矜有餘，我獨若遺；我愚人之心，沌沌無別。河上公謂眾人餘財為奢、餘智為詐，我獨若遺棄似於不足；不與俗人相為、守一不移如愚人之心，純純無所分別。王弼謂眾人無不有懷有志、盈溢胸心，故皆有餘；我獨廓然無為無欲，若遺失之；絕愚之人無所別析、無所好欲，沌沌不可為明。成玄英謂眾人滯有故耽染有餘，聖智體空獨遺棄不取；純不雜，聖智虛白、純粹精專，如愚人心無分別。唐玄宗御注謂眾人耽嗜塵務、矜誇巧智，自為有餘以示光大；我常若不足、似有所遺忘；我豈愚人之心哉，但心純純故若遺。御疏申以眾人俗學耽著、是法皆執，我獨損之未常凝滯、心無愛染；我於諸法體了無著，心純純質樸無愛欲。李榮謂俗人清虛不足、昏濁有餘，積財貨為外累、肆情欲增內垢；聖人塵埃無染、俗事都捐，故曰若遺；俗人自以為智而穢亂日深，聖人大智若愚、形神虛靜。陸希聲謂世俗尚智力常若有餘，有道之士復愚弱常若所遺，非冥頑無知，乃性純粹不尚智。呂惠卿謂眾人如享太牢、如春登臺故皆有餘，我獨怕兮未兆、如嬰兒未孩故獨若遺；我愚人之心言其無知，純純言其不雜。蘇軾謂眾人守其所知、各自以為有餘，聖人包舉萬物而不主於一、超然若遺；沌沌若愚而非愚。吳澄謂眾人喜所得之多，我一無所得而慊然若有失；沌如渾沌、冥昧無分別，與莊子愚芚之芚同。憨山謂眾人智巧多方、貪得無厭故有餘，我獨忘形去智故若遺；我無知無我，豈真愚人之心，但渾渾沌沌不與物辨。魏源謂眾人皆有求贏餘之心，我獨遺棄之，豈真愚而沌沌然哉，蓋道以不足為樂而無有餘之心。王夫之謂眾人皆有餘而我獨若遺，唯食於母者不得已而有食而未嘗有所不得已。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "眾人餘財為奢、餘智為詐；我獨若遺，守一不移如愚人之心，純純無別。", "thesisTrad": "眾人餘財為奢、餘智為詐；我獨若遺，守一不移如愚人之心，純純無別。", "noteIds": [ "c006", "c007" ], "workTypeSimp": "注", "thesisSimp": "众人余财为奢、余智为诈；我独若遗，守一不移如愚人之心，纯纯无别。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "眾人盈溢胸心故皆有餘；我廓然無為無欲若遺，沌沌不可為明。", "thesisTrad": "眾人盈溢胸心故皆有餘；我廓然無為無欲若遺，沌沌不可為明。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "众人盈溢胸心故皆有余；我廓然无为无欲若遗，沌沌不可为明。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "眾人滯有故耽染有餘，聖智體空獨遺棄不取；純不雜，心無分別。", "thesisTrad": "眾人滯有故耽染有餘，聖智體空獨遺棄不取；純不雜，心無分別。", "noteIds": [ "c018", "c019" ], "workTypeSimp": "疏", "thesisSimp": "众人滞有故耽染有余，圣智体空独遗弃不取；纯不杂，心无分别。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "眾人矜誇巧智自為有餘；我常若不足似有遺忘，心純純故若遺。", "thesisTrad": "眾人矜誇巧智自為有餘；我常若不足似有遺忘，心純純故若遺。", "noteIds": [ "c034", "c035", "c036", "c037" ], "workTypeSimp": "御注", "thesisSimp": "众人矜夸巧智自为有余；我常若不足似有遗忘，心纯纯故若遗。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "俗人清虛不足、昏濁有餘；聖人塵埃無染、俗事都捐，大智若愚。", "thesisTrad": "俗人清虛不足、昏濁有餘；聖人塵埃無染、俗事都捐，大智若愚。", "noteIds": [ "c052", "c053" ], "workTypeSimp": "注", "thesisSimp": "俗人清虚不足、昏浊有余；圣人尘埃无染、俗事都捐，大智若愚。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "世俗尚智力若有餘，有道之士復愚弱若所遺，非冥頑，乃性純粹不尚智。", "thesisTrad": "世俗尚智力若有餘，有道之士復愚弱若所遺，非冥頑，乃性純粹不尚智。", "noteIds": [ "c058" ], "workTypeSimp": "传", "thesisSimp": "世俗尚智力若有余，有道之士复愚弱若所遗，非冥顽，乃性纯粹不尚智。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "眾人如享太牢故皆有餘，我獨怕兮未兆故若遺；愚言無知，純純言不雜。", "thesisTrad": "眾人如享太牢故皆有餘，我獨怕兮未兆故若遺；愚言無知，純純言不雜。", "noteIds": [ "c059" ], "workTypeSimp": "传", "thesisSimp": "众人如享太牢故皆有余，我独怕兮未兆故若遗；愚言无知，纯纯言不杂。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "眾人守其所知各自有餘，聖人包舉萬物而不主於一、超然若遺；沌沌若愚非愚。", "thesisTrad": "眾人守其所知各自有餘，聖人包舉萬物而不主於一、超然若遺；沌沌若愚非愚。", "noteIds": [ "c060" ], "workTypeSimp": "解", "thesisSimp": "众人守其所知各自有余，圣人包举万物而不主于一、超然若遗；沌沌若愚非愚。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "眾人喜所得之多，我一無所得而慊然若有失；沌如渾沌、冥昧無別。", "thesisTrad": "眾人喜所得之多，我一無所得而慊然若有失；沌如渾沌、冥昧無別。", "noteIds": [ "c066", "c067" ], "workTypeSimp": "注", "thesisSimp": "众人喜所得之多，我一无所得而慊然若有失；沌如浑沌、冥昧无别。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "眾人智巧多方、貪得無厭故有餘；我忘形去智故若遺，非真愚，但不與物辨。", "thesisTrad": "眾人智巧多方、貪得無厭故有餘；我忘形去智故若遺，非真愚，但不與物辨。", "noteIds": [ "c072" ], "workTypeSimp": "解", "thesisSimp": "众人智巧多方、贪得无厌故有余；我忘形去智故若遗，非真愚，但不与物辨。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "眾人皆有求贏餘之心，我獨遺棄之；道以不足為樂而無有餘之心。", "thesisTrad": "眾人皆有求贏餘之心，我獨遺棄之；道以不足為樂而無有餘之心。", "noteIds": [ "c073" ], "workTypeSimp": "本义", "thesisSimp": "众人皆有求赢余之心，我独遗弃之；道以不足为乐而无有余之心。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "眾人皆有餘而我獨若遺；食於母者不得已而有食而未嘗有所不得已。", "thesisTrad": "眾人皆有餘而我獨若遺；食於母者不得已而有食而未嘗有所不得已。", "noteIds": [ "c074" ], "workTypeSimp": "衍", "thesisSimp": "众人皆有余而我独若遗；食于母者不得已而有食而未尝有所不得已。" } }, "chain": [ { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "河上公謂眾人餘財為奢、餘智為詐；我獨若遺棄似於不足。", "textTrad": "河上公謂眾人餘財為奢、餘智為詐；我獨若遺棄似於不足。", "relationSimp": "立论", "textSimp": "河上公谓众人余财为奢、余智为诈；我独若遗弃似于不足。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "河上公謂守一不移如愚人之心，純純無所分別。", "textTrad": "河上公謂守一不移如愚人之心，純純無所分別。", "relationSimp": "注", "textSimp": "河上公谓守一不移如愚人之心，纯纯无所分别。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼謂眾人盈溢胸心故皆有餘；我廓然無為無欲若遺。", "textTrad": "王弼謂眾人盈溢胸心故皆有餘；我廓然無為無欲若遺。", "relationSimp": "注", "textSimp": "王弼谓众人盈溢胸心故皆有余；我廓然无为无欲若遗。" }, { "noteId": "c018", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂眾人滯有故耽染有餘，聖智體空獨遺棄不取。", "textTrad": "成玄英謂眾人滯有故耽染有餘，聖智體空獨遺棄不取。", "relationSimp": "疏", "textSimp": "成玄英谓众人滞有故耽染有余，圣智体空独遗弃不取。" }, { "noteId": "c019", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂純不雜，聖智虛白純粹，如愚人心無分別。", "textTrad": "成玄英謂純不雜，聖智虛白純粹，如愚人心無分別。", "relationSimp": "疏", "textSimp": "成玄英谓纯不杂，圣智虚白纯粹，如愚人心无分别。" }, { "noteId": "c034", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂眾人矜誇巧智自為有餘；我常若不足似有遺忘。", "textTrad": "唐玄宗謂眾人矜誇巧智自為有餘；我常若不足似有遺忘。", "relationSimp": "御注", "textSimp": "唐玄宗谓众人矜夸巧智自为有余；我常若不足似有遗忘。" }, { "noteId": "c035", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以眾人俗學耽著、是法皆執，我獨損之未常凝滯。", "textTrad": "御疏申以眾人俗學耽著、是法皆執，我獨損之未常凝滯。", "relationSimp": "御疏", "textSimp": "御疏申以众人俗学耽着、是法皆执，我独损之未常凝滞。" }, { "noteId": "c036", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂我豈愚人之心，但心純純故若遺。", "textTrad": "唐玄宗謂我豈愚人之心，但心純純故若遺。", "relationSimp": "御注", "textSimp": "唐玄宗谓我岂愚人之心，但心纯纯故若遗。" }, { "noteId": "c037", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以我於諸法體了無著，心純純質樸無愛欲。", "textTrad": "御疏申以我於諸法體了無著，心純純質樸無愛欲。", "relationSimp": "御疏", "textSimp": "御疏申以我于诸法体了无着，心纯纯质朴无爱欲。" }, { "noteId": "c052", "relation": "注", "relationTrad": "注", "text": "李榮謂俗人清虛不足、昏濁有餘，聖人塵埃無染故若遺。", "textTrad": "李榮謂俗人清虛不足、昏濁有餘，聖人塵埃無染故若遺。", "relationSimp": "注", "textSimp": "李荣谓俗人清虚不足、昏浊有余，圣人尘埃无染故若遗。" }, { "noteId": "c053", "relation": "注", "relationTrad": "注", "text": "李榮謂聖人大智若愚、形神虛靜，純白日以生。", "textTrad": "李榮謂聖人大智若愚、形神虛靜，純白日以生。", "relationSimp": "注", "textSimp": "李荣谓圣人大智若愚、形神虚静，纯白日以生。" }, { "noteId": "c058", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂有道之士復愚弱常若所遺，非冥頑，乃性純粹不尚智。", "textTrad": "陸希聲謂有道之士復愚弱常若所遺，非冥頑，乃性純粹不尚智。", "relationSimp": "传", "textSimp": "陆希声谓有道之士复愚弱常若所遗，非冥顽，乃性纯粹不尚智。" }, { "noteId": "c059", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂眾人如享太牢故皆有餘，我獨怕兮未兆故若遺。", "textTrad": "呂惠卿謂眾人如享太牢故皆有餘，我獨怕兮未兆故若遺。", "relationSimp": "传", "textSimp": "吕惠卿谓众人如享太牢故皆有余，我独怕兮未兆故若遗。" }, { "noteId": "c060", "relation": "解", "relationTrad": "解", "text": "蘇轍謂眾人守其所知各自有餘，聖人包舉萬物、超然若遺。", "textTrad": "蘇轍謂眾人守其所知各自有餘，聖人包舉萬物、超然若遺。", "relationSimp": "解", "textSimp": "苏辙谓众人守其所知各自有余，圣人包举万物、超然若遗。" }, { "noteId": "c066", "relation": "注", "relationTrad": "注", "text": "吳澄謂眾人喜所得之多，我一無所得而慊然若有失。", "textTrad": "吳澄謂眾人喜所得之多，我一無所得而慊然若有失。", "relationSimp": "注", "textSimp": "吴澄谓众人喜所得之多，我一无所得而慊然若有失。" }, { "noteId": "c067", "relation": "注", "relationTrad": "注", "text": "吳澄謂沌如渾沌、冥昧無分別，與莊子愚芚之芚同。", "textTrad": "吳澄謂沌如渾沌、冥昧無分別，與莊子愚芚之芚同。", "relationSimp": "注", "textSimp": "吴澄谓沌如浑沌、冥昧无分别，与庄子愚芚之芚同。" }, { "noteId": "c072", "relation": "解", "relationTrad": "解", "text": "憨山謂眾人智巧多方故有餘，我忘形去智故若遺，但不與物辨。", "textTrad": "憨山謂眾人智巧多方故有餘，我忘形去智故若遺，但不與物辨。", "relationSimp": "解", "textSimp": "憨山谓众人智巧多方故有余，我忘形去智故若遗，但不与物辨。" }, { "noteId": "c073", "relation": "本義", "relationTrad": "本義", "text": "魏源謂眾人皆有求贏餘之心，我獨遺棄之，道以不足為樂。", "textTrad": "魏源謂眾人皆有求贏餘之心，我獨遺棄之，道以不足為樂。", "relationSimp": "本义", "textSimp": "魏源谓众人皆有求赢余之心，我独遗弃之，道以不足为乐。" }, { "noteId": "c074", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂食於母者不得已而有食而未嘗有所不得已。", "textTrad": "王夫之謂食於母者不得已而有食而未嘗有所不得已。", "relationSimp": "衍", "textSimp": "王夫之谓食于母者不得已而有食而未尝有所不得已。" } ], "nameSimp": "众人皆有余，我愚人之心", "questionSimp": "众人之「有余」与我之「若遗」分别指什么？「愚人之心」是真愚，还是对机巧分别的否定？", "introSimp": "此二句言众人自矜有余，我独若遗；我愚人之心，沌沌无别。河上公谓众人余财为奢、余智为诈，我独若遗弃似于不足；不与俗人相为、守一不移如愚人之心，纯纯无所分别。王弼谓众人无不有怀有志、盈溢胸心，故皆有余；我独廓然无为无欲，若遗失之；绝愚之人无所别析、无所好欲，沌沌不可为明。成玄英谓众人滞有故耽染有余，圣智体空独遗弃不取；纯不杂，圣智虚白、纯粹精专，如愚人心无分别。唐玄宗御注谓众人耽嗜尘务、矜夸巧智，自为有余以示光大；我常若不足、似有所遗忘；我岂愚人之心哉，但心纯纯故若遗。御疏申以众人俗学耽着、是法皆执，我独损之未常凝滞、心无爱染；我于诸法体了无着，心纯纯质朴无爱欲。李荣谓俗人清虚不足、昏浊有余，积财货为外累、肆情欲增内垢；圣人尘埃无染、俗事都捐，故曰若遗；俗人自以为智而秽乱日深，圣人大智若愚、形神虚静。陆希声谓世俗尚智力常若有余，有道之士复愚弱常若所遗，非冥顽无知，乃性纯粹不尚智。吕惠卿谓众人如享太牢、如春登台故皆有余，我独怕兮未兆、如婴儿未孩故独若遗；我愚人之心言其无知，纯纯言其不杂。苏轼谓众人守其所知、各自以为有余，圣人包举万物而不主于一、超然若遗；沌沌若愚而非愚。吴澄谓众人喜所得之多，我一无所得而慊然若有失；沌如浑沌、冥昧无分别，与庄子愚芚之芚同。憨山谓众人智巧多方、贪得无厌故有余，我独忘形去智故若遗；我无知无我，岂真愚人之心，但浑浑沌沌不与物辨。魏源谓众人皆有求赢余之心，我独遗弃之，岂真愚而沌沌然哉，盖道以不足为乐而无有余之心。王夫之谓众人皆有余而我独若遗，唯食于母者不得已而有食而未尝有所不得已。" }, { "id": "su-ren-zhao-zhao-wo-du-wan-si-bi", "name": "俗人昭昭，我獨頑似鄙", "nameTrad": "俗人昭昭，我獨頑似鄙", "question": "昭昭察察與昏昏悶悶，哪一種才是真正的明？「頑似鄙」是自貶，還是對世俗之明的反諷？", "questionTrad": "昭昭察察與昏昏悶悶，哪一種才是真正的明？「頑似鄙」是自貶，還是對世俗之明的反諷？", "intro": "此三句言俗人昭昭察察，我獨昏昏悶悶，澹然若海、飂然無止，眾人皆有以而我獨頑鄙。河上公謂昭昭明且達、察察急且疾，我獨若昏如暗昧、悶悶無所截割；忽忽如江海之流莫知窮極，漂漂若飛若揚無所止；以，有為也，我獨無為，鄙似若不逮。王弼謂俗人耀其光、察察分別別析，我獨若昏、悶悶；情不可覩、無所繫縶；眾人皆欲有所施用，我獨無所欲為、悶悶昏昏若無所識，故曰頑且鄙。成玄英謂流俗心靈闇昧、昭然自眩，聖智虛通、韜光匿耀故若昏；察察機速是分別之心，悶悶寬緩是無分別之智；忽晦如闇而恒自凝寂，不住此寂故無所止；眾人滯欲境、取捨不同而同有所以，聖人妙體虛假、不見是非，類彼頑愚。唐玄宗御注謂昭昭矜巧智、若昏自韜晦、察察立法制、悶悶唯寬大；忽若昏晦而寂兮絕於俗學，似無所止著；眾人皆有所以逐境，我獨頑若無分別、鄙者陋不足而心實了悟。御疏申以昭昭自矜衒巧智、察察施教繩下，皆由不絕俗學；絕學行人忽忽無心、常若昏昧，心寂無住；凡俗耽滯逐境，我獨無分別，鄙者陋不足而心實了悟。李榮謂昭昭不知強言知、內明外曜，若昏知如不知；察察銳情是非、專心得失，悶悶遺心識、忘善惡；德宇恢恢、心臺澹澹，如大海風動波隨、終無定止；用有為也，我獨頑似鄙如愚人無知、同賤者不飾。陸希聲謂世俗以昭昭自顯為明、察察知姦為能，有道之士昏昏以晦用為德、悶悶以知常為道；其靜澹然若海不可測，其動飂然若風無所息；眾人有為莫不有以，我獨無為似乎頑且鄙。呂惠卿謂俗人昭昭我獨若昏則異乎俗人，俗人察察我獨悶悶則異乎俗人；忽若晦則都無所見，其動乘乘若無所歸、其靜寂兮似無所止；去智忘心故頑似鄙。蘇軾謂世俗以分別為知，聖人知群妄不足辨，故外若昏、中若悶；忽焉若海不見津涯、漂然無定不見止宿；人才全德備若無所施，故疑於頑鄙。吳澄謂昭昭已明、察察尤明、昏昏已不明、悶悶尤不明，俗人皆以有知為智，我獨無知而愚；漂兮若海任其所適而不知定向，飂兮若風隨其所起而不知止息；眾人有以知其所定所止，我獨頑然無知似遠鄙愚民。憨山謂俗人昭昭智巧現外、察察分星擘兩，我獨昏昏悶悶皆無知貌；心澹然虛明若海不可涯量，飕然無著若長風御太虛；眾人自恃聰明知見各有所以，我獨無知無欲、頑而且鄙。魏源謂世人自以為昭察而視我為沌愚昏悶頑鄙，我固自有我之所貴；人若昭察而我若昏悶，心茫茫如乘舟大海、漂浮無系著；有以，有為也，頑似鄙者若遠鄙之民不識都邑。王夫之謂天下畏不仁而我不敢暴、畏不智而我不敢迷，以雪遁者唯恐以迹、以棘行者唯恐以罥。", "introTrad": "此三句言俗人昭昭察察，我獨昏昏悶悶，澹然若海、飂然無止，眾人皆有以而我獨頑鄙。河上公謂昭昭明且達、察察急且疾，我獨若昏如暗昧、悶悶無所截割；忽忽如江海之流莫知窮極，漂漂若飛若揚無所止；以，有為也，我獨無為，鄙似若不逮。王弼謂俗人耀其光、察察分別別析，我獨若昏、悶悶；情不可覩、無所繫縶；眾人皆欲有所施用，我獨無所欲為、悶悶昏昏若無所識，故曰頑且鄙。成玄英謂流俗心靈闇昧、昭然自眩，聖智虛通、韜光匿耀故若昏；察察機速是分別之心，悶悶寬緩是無分別之智；忽晦如闇而恒自凝寂，不住此寂故無所止；眾人滯欲境、取捨不同而同有所以，聖人妙體虛假、不見是非，類彼頑愚。唐玄宗御注謂昭昭矜巧智、若昏自韜晦、察察立法制、悶悶唯寬大；忽若昏晦而寂兮絕於俗學，似無所止著；眾人皆有所以逐境，我獨頑若無分別、鄙者陋不足而心實了悟。御疏申以昭昭自矜衒巧智、察察施教繩下，皆由不絕俗學；絕學行人忽忽無心、常若昏昧，心寂無住；凡俗耽滯逐境，我獨無分別，鄙者陋不足而心實了悟。李榮謂昭昭不知強言知、內明外曜，若昏知如不知；察察銳情是非、專心得失，悶悶遺心識、忘善惡；德宇恢恢、心臺澹澹，如大海風動波隨、終無定止；用有為也，我獨頑似鄙如愚人無知、同賤者不飾。陸希聲謂世俗以昭昭自顯為明、察察知姦為能，有道之士昏昏以晦用為德、悶悶以知常為道；其靜澹然若海不可測，其動飂然若風無所息；眾人有為莫不有以，我獨無為似乎頑且鄙。呂惠卿謂俗人昭昭我獨若昏則異乎俗人，俗人察察我獨悶悶則異乎俗人；忽若晦則都無所見，其動乘乘若無所歸、其靜寂兮似無所止；去智忘心故頑似鄙。蘇軾謂世俗以分別為知，聖人知群妄不足辨，故外若昏、中若悶；忽焉若海不見津涯、漂然無定不見止宿；人才全德備若無所施，故疑於頑鄙。吳澄謂昭昭已明、察察尤明、昏昏已不明、悶悶尤不明，俗人皆以有知為智，我獨無知而愚；漂兮若海任其所適而不知定向，飂兮若風隨其所起而不知止息；眾人有以知其所定所止，我獨頑然無知似遠鄙愚民。憨山謂俗人昭昭智巧現外、察察分星擘兩，我獨昏昏悶悶皆無知貌；心澹然虛明若海不可涯量，飕然無著若長風御太虛；眾人自恃聰明知見各有所以，我獨無知無欲、頑而且鄙。魏源謂世人自以為昭察而視我為沌愚昏悶頑鄙，我固自有我之所貴；人若昭察而我若昏悶，心茫茫如乘舟大海、漂浮無系著；有以，有為也，頑似鄙者若遠鄙之民不識都邑。王夫之謂天下畏不仁而我不敢暴、畏不智而我不敢迷，以雪遁者唯恐以迹、以棘行者唯恐以罥。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "昭昭明達、察察急疾；我獨若昏暗昧、悶悶無所截割；無為而鄙似不逮。", "thesisTrad": "昭昭明達、察察急疾；我獨若昏暗昧、悶悶無所截割；無為而鄙似不逮。", "noteIds": [ "c008", "c009", "c010" ], "workTypeSimp": "注", "thesisSimp": "昭昭明达、察察急疾；我独若昏暗昧、闷闷无所截割；无为而鄙似不逮。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "俗人耀光、分別別析；我獨若昏悶悶、無所繫縶，無所欲為故頑且鄙。", "thesisTrad": "俗人耀光、分別別析；我獨若昏悶悶、無所繫縶，無所欲為故頑且鄙。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "俗人耀光、分别别析；我独若昏闷闷、无所系絷，无所欲为故顽且鄙。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "流俗昭然自眩，聖智韜光故若昏；察察是分別、悶悶是無分別；凝寂無住故無止。", "thesisTrad": "流俗昭然自眩，聖智韜光故若昏；察察是分別、悶悶是無分別；凝寂無住故無止。", "noteIds": [ "c020", "c021", "c022" ], "workTypeSimp": "疏", "thesisSimp": "流俗昭然自眩，圣智韬光故若昏；察察是分别、闷闷是无分别；凝寂无住故无止。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "昭昭矜巧智、察察立法制；若昏自韜晦、悶悶唯寬大；頑無分別而心實了悟。", "thesisTrad": "昭昭矜巧智、察察立法制；若昏自韜晦、悶悶唯寬大；頑無分別而心實了悟。", "noteIds": [ "c038", "c039", "c040", "c041", "c042", "c043" ], "workTypeSimp": "御注", "thesisSimp": "昭昭矜巧智、察察立法制；若昏自韬晦、闷闷唯宽大；顽无分别而心实了悟。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "昭昭不知強言知、察察銳情是非；悶悶遺心識；如大海漂泊無定；頑似鄙如愚人無知。", "thesisTrad": "昭昭不知強言知、察察銳情是非；悶悶遺心識；如大海漂泊無定；頑似鄙如愚人無知。", "noteIds": [ "c054", "c055", "c056" ], "workTypeSimp": "注", "thesisSimp": "昭昭不知强言知、察察锐情是非；闷闷遗心识；如大海漂泊无定；顽似鄙如愚人无知。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "世俗以昭察為明，有道之士昏昏悶悶；靜若海、動若風，無為似乎頑鄙。", "thesisTrad": "世俗以昭察為明，有道之士昏昏悶悶；靜若海、動若風，無為似乎頑鄙。", "noteIds": [ "c058" ], "workTypeSimp": "传", "thesisSimp": "世俗以昭察为明，有道之士昏昏闷闷；静若海、动若风，无为似乎顽鄙。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "俗人昭察而我若昏悶；忽若晦則無所見，去智忘心故頑似鄙。", "thesisTrad": "俗人昭察而我若昏悶；忽若晦則無所見，去智忘心故頑似鄙。", "noteIds": [ "c059" ], "workTypeSimp": "传", "thesisSimp": "俗人昭察而我若昏闷；忽若晦则无所见，去智忘心故顽似鄙。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "世俗以分別為知，聖人知群妄不足辨，故外若昏、中若悶；才全德備故疑於頑鄙。", "thesisTrad": "世俗以分別為知，聖人知群妄不足辨，故外若昏、中若悶；才全德備故疑於頑鄙。", "noteIds": [ "c060" ], "workTypeSimp": "解", "thesisSimp": "世俗以分别为知，圣人知群妄不足辨，故外若昏、中若闷；才全德备故疑于顽鄙。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "昭昭已明、察察尤明、昏昏已不明、悶悶尤不明；我獨無知似遠鄙愚民。", "thesisTrad": "昭昭已明、察察尤明、昏昏已不明、悶悶尤不明；我獨無知似遠鄙愚民。", "noteIds": [ "c068", "c069", "c070" ], "workTypeSimp": "注", "thesisSimp": "昭昭已明、察察尤明、昏昏已不明、闷闷尤不明；我独无知似远鄙愚民。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "昭昭智巧現外、察察分星擘兩；我獨昏昏悶悶，心虛明若海、無著若風。", "thesisTrad": "昭昭智巧現外、察察分星擘兩；我獨昏昏悶悶，心虛明若海、無著若風。", "noteIds": [ "c072" ], "workTypeSimp": "解", "thesisSimp": "昭昭智巧现外、察察分星擘两；我独昏昏闷闷，心虚明若海、无着若风。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "世人自以為昭察而視我為沌愚昏悶頑鄙；我固自有我之所貴。", "thesisTrad": "世人自以為昭察而視我為沌愚昏悶頑鄙；我固自有我之所貴。", "noteIds": [ "c073" ], "workTypeSimp": "本义", "thesisSimp": "世人自以为昭察而视我为沌愚昏闷顽鄙；我固自有我之所贵。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "天下畏不仁而我不敢暴、畏不智而我不敢迷；以雪遁者唯恐以迹。", "thesisTrad": "天下畏不仁而我不敢暴、畏不智而我不敢迷；以雪遁者唯恐以迹。", "noteIds": [ "c074" ], "workTypeSimp": "衍", "thesisSimp": "天下畏不仁而我不敢暴、畏不智而我不敢迷；以雪遁者唯恐以迹。" } }, "chain": [ { "noteId": "c008", "relation": "立論", "relationTrad": "立論", "text": "河上公謂昭昭明達、察察急疾；我獨若昏暗昧、悶悶無所截割。", "textTrad": "河上公謂昭昭明達、察察急疾；我獨若昏暗昧、悶悶無所截割。", "relationSimp": "立论", "textSimp": "河上公谓昭昭明达、察察急疾；我独若昏暗昧、闷闷无所截割。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "河上公謂忽忽如江海之流莫知窮極，漂漂若飛若揚無所止。", "textTrad": "河上公謂忽忽如江海之流莫知窮極，漂漂若飛若揚無所止。", "relationSimp": "注", "textSimp": "河上公谓忽忽如江海之流莫知穷极，漂漂若飞若扬无所止。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "河上公謂以，有為也；我獨無為，鄙似若不逮。", "textTrad": "河上公謂以，有為也；我獨無為，鄙似若不逮。", "relationSimp": "注", "textSimp": "河上公谓以，有为也；我独无为，鄙似若不逮。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼謂俗人耀光、分別別析；我獨若昏悶悶、無所繫縶。", "textTrad": "王弼謂俗人耀光、分別別析；我獨若昏悶悶、無所繫縶。", "relationSimp": "注", "textSimp": "王弼谓俗人耀光、分别别析；我独若昏闷闷、无所系絷。" }, { "noteId": "c020", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂流俗昭然自眩，聖智韜光匿耀故若昏。", "textTrad": "成玄英謂流俗昭然自眩，聖智韜光匿耀故若昏。", "relationSimp": "疏", "textSimp": "成玄英谓流俗昭然自眩，圣智韬光匿耀故若昏。" }, { "noteId": "c021", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂聖智實明而忽忽如闇，不住此寂故無所止。", "textTrad": "成玄英謂聖智實明而忽忽如闇，不住此寂故無所止。", "relationSimp": "疏", "textSimp": "成玄英谓圣智实明而忽忽如暗，不住此寂故无所止。" }, { "noteId": "c022", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂眾人滯欲境、同有所以；聖人妙體虛假、不見是非。", "textTrad": "成玄英謂眾人滯欲境、同有所以；聖人妙體虛假、不見是非。", "relationSimp": "疏", "textSimp": "成玄英谓众人滞欲境、同有所以；圣人妙体虚假、不见是非。" }, { "noteId": "c038", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂昭昭矜巧智、若昏自韜晦、察察立法制、悶悶唯寬大。", "textTrad": "唐玄宗謂昭昭矜巧智、若昏自韜晦、察察立法制、悶悶唯寬大。", "relationSimp": "御注", "textSimp": "唐玄宗谓昭昭矜巧智、若昏自韬晦、察察立法制、闷闷唯宽大。" }, { "noteId": "c039", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以昭察皆由不絕俗學，故聖人畏絕若昏默。", "textTrad": "御疏申以昭察皆由不絕俗學，故聖人畏絕若昏默。", "relationSimp": "御疏", "textSimp": "御疏申以昭察皆由不绝俗学，故圣人畏绝若昏默。" }, { "noteId": "c040", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂容貌忽然若昏晦，寂兮絕於俗學，似無所止著。", "textTrad": "唐玄宗謂容貌忽然若昏晦，寂兮絕於俗學，似無所止著。", "relationSimp": "御注", "textSimp": "唐玄宗谓容貌忽然若昏晦，寂兮绝于俗学，似无所止着。" }, { "noteId": "c041", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以絕學行人忽忽無心、常若昏昧，無住故似無止著。", "textTrad": "御疏申以絕學行人忽忽無心、常若昏昧，無住故似無止著。", "relationSimp": "御疏", "textSimp": "御疏申以绝学行人忽忽无心、常若昏昧，无住故似无止着。" }, { "noteId": "c042", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂眾人皆有所以逐境，我獨頑若無分別、鄙者陋不足。", "textTrad": "唐玄宗謂眾人皆有所以逐境，我獨頑若無分別、鄙者陋不足。", "relationSimp": "御注", "textSimp": "唐玄宗谓众人皆有所以逐境，我独顽若无分别、鄙者陋不足。" }, { "noteId": "c043", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以凡俗耽滯逐境，我獨無分別而心實了悟。", "textTrad": "御疏申以凡俗耽滯逐境，我獨無分別而心實了悟。", "relationSimp": "御疏", "textSimp": "御疏申以凡俗耽滞逐境，我独无分别而心实了悟。" }, { "noteId": "c054", "relation": "注", "relationTrad": "注", "text": "李榮謂昭昭不知強言知、察察銳情是非，悶悶遺心識、忘善惡。", "textTrad": "李榮謂昭昭不知強言知、察察銳情是非，悶悶遺心識、忘善惡。", "relationSimp": "注", "textSimp": "李荣谓昭昭不知强言知、察察锐情是非，闷闷遗心识、忘善恶。" }, { "noteId": "c055", "relation": "注", "relationTrad": "注", "text": "李榮謂德宇恢恢、心臺澹澹，如大海風動波隨、終無定止。", "textTrad": "李榮謂德宇恢恢、心臺澹澹，如大海風動波隨、終無定止。", "relationSimp": "注", "textSimp": "李荣谓德宇恢恢、心台澹澹，如大海风动波随、终无定止。" }, { "noteId": "c056", "relation": "注", "relationTrad": "注", "text": "李榮謂用有為也；我獨頑似鄙如愚人無知、同賤者不飾。", "textTrad": "李榮謂用有為也；我獨頑似鄙如愚人無知、同賤者不飾。", "relationSimp": "注", "textSimp": "李荣谓用有为也；我独顽似鄙如愚人无知、同贱者不饰。" }, { "noteId": "c058", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂世俗以昭察為明，有道之士昏昏悶悶；無為似乎頑鄙。", "textTrad": "陸希聲謂世俗以昭察為明，有道之士昏昏悶悶；無為似乎頑鄙。", "relationSimp": "传", "textSimp": "陆希声谓世俗以昭察为明，有道之士昏昏闷闷；无为似乎顽鄙。" }, { "noteId": "c059", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂俗人昭察而我若昏悶；去智忘心故頑似鄙。", "textTrad": "呂惠卿謂俗人昭察而我若昏悶；去智忘心故頑似鄙。", "relationSimp": "传", "textSimp": "吕惠卿谓俗人昭察而我若昏闷；去智忘心故顽似鄙。" }, { "noteId": "c060", "relation": "解", "relationTrad": "解", "text": "蘇轍謂聖人知群妄不足辨，故外若昏、中若悶；才全德備故疑於頑鄙。", "textTrad": "蘇轍謂聖人知群妄不足辨，故外若昏、中若悶；才全德備故疑於頑鄙。", "relationSimp": "解", "textSimp": "苏辙谓圣人知群妄不足辨，故外若昏、中若闷；才全德备故疑于顽鄙。" }, { "noteId": "c068", "relation": "注", "relationTrad": "注", "text": "吳澄謂昭昭已明、察察尤明、昏昏已不明、悶悶尤不明。", "textTrad": "吳澄謂昭昭已明、察察尤明、昏昏已不明、悶悶尤不明。", "relationSimp": "注", "textSimp": "吴澄谓昭昭已明、察察尤明、昏昏已不明、闷闷尤不明。" }, { "noteId": "c069", "relation": "注", "relationTrad": "注", "text": "吳澄謂漂兮若海不知定向，飂兮若風不知止息。", "textTrad": "吳澄謂漂兮若海不知定向，飂兮若風不知止息。", "relationSimp": "注", "textSimp": "吴澄谓漂兮若海不知定向，飂兮若风不知止息。" }, { "noteId": "c070", "relation": "注", "relationTrad": "注", "text": "吳澄謂眾人有以知其所定所止，我獨頑然無知似遠鄙愚民。", "textTrad": "吳澄謂眾人有以知其所定所止，我獨頑然無知似遠鄙愚民。", "relationSimp": "注", "textSimp": "吴澄谓众人有以知其所定所止，我独顽然无知似远鄙愚民。" }, { "noteId": "c072", "relation": "解", "relationTrad": "解", "text": "憨山謂昭昭智巧現外、察察分星擘兩；我獨昏昏悶悶，心虛明若海。", "textTrad": "憨山謂昭昭智巧現外、察察分星擘兩；我獨昏昏悶悶，心虛明若海。", "relationSimp": "解", "textSimp": "憨山谓昭昭智巧现外、察察分星擘两；我独昏昏闷闷，心虚明若海。" }, { "noteId": "c073", "relation": "本義", "relationTrad": "本義", "text": "魏源謂世人自以為昭察而視我為沌愚昏悶頑鄙，我固自有我之所貴。", "textTrad": "魏源謂世人自以為昭察而視我為沌愚昏悶頑鄙，我固自有我之所貴。", "relationSimp": "本义", "textSimp": "魏源谓世人自以为昭察而视我为沌愚昏闷顽鄙，我固自有我之所贵。" }, { "noteId": "c074", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂天下畏不仁而我不敢暴、畏不智而我不敢迷。", "textTrad": "王夫之謂天下畏不仁而我不敢暴、畏不智而我不敢迷。", "relationSimp": "衍", "textSimp": "王夫之谓天下畏不仁而我不敢暴、畏不智而我不敢迷。" } ], "nameSimp": "俗人昭昭，我独顽似鄙", "questionSimp": "昭昭察察与昏昏闷闷，哪一种才是真正的明？「顽似鄙」是自贬，还是对世俗之明的反讽？", "introSimp": "此三句言俗人昭昭察察，我独昏昏闷闷，澹然若海、飂然无止，众人皆有以而我独顽鄙。河上公谓昭昭明且达、察察急且疾，我独若昏如暗昧、闷闷无所截割；忽忽如江海之流莫知穷极，漂漂若飞若扬无所止；以，有为也，我独无为，鄙似若不逮。王弼谓俗人耀其光、察察分别别析，我独若昏、闷闷；情不可覩、无所系絷；众人皆欲有所施用，我独无所欲为、闷闷昏昏若无所识，故曰顽且鄙。成玄英谓流俗心灵暗昧、昭然自眩，圣智虚通、韬光匿耀故若昏；察察机速是分别之心，闷闷宽缓是无分别之智；忽晦如暗而恒自凝寂，不住此寂故无所止；众人滞欲境、取舍不同而同有所以，圣人妙体虚假、不见是非，类彼顽愚。唐玄宗御注谓昭昭矜巧智、若昏自韬晦、察察立法制、闷闷唯宽大；忽若昏晦而寂兮绝于俗学，似无所止着；众人皆有所以逐境，我独顽若无分别、鄙者陋不足而心实了悟。御疏申以昭昭自矜衒巧智、察察施教绳下，皆由不绝俗学；绝学行人忽忽无心、常若昏昧，心寂无住；凡俗耽滞逐境，我独无分别，鄙者陋不足而心实了悟。李荣谓昭昭不知强言知、内明外曜，若昏知如不知；察察锐情是非、专心得失，闷闷遗心识、忘善恶；德宇恢恢、心台澹澹，如大海风动波随、终无定止；用有为也，我独顽似鄙如愚人无知、同贱者不饰。陆希声谓世俗以昭昭自显为明、察察知奸为能，有道之士昏昏以晦用为德、闷闷以知常为道；其静澹然若海不可测，其动飂然若风无所息；众人有为莫不有以，我独无为似乎顽且鄙。吕惠卿谓俗人昭昭我独若昏则异乎俗人，俗人察察我独闷闷则异乎俗人；忽若晦则都无所见，其动乘乘若无所归、其静寂兮似无所止；去智忘心故顽似鄙。苏轼谓世俗以分别为知，圣人知群妄不足辨，故外若昏、中若闷；忽焉若海不见津涯、漂然无定不见止宿；人才全德备若无所施，故疑于顽鄙。吴澄谓昭昭已明、察察尤明、昏昏已不明、闷闷尤不明，俗人皆以有知为智，我独无知而愚；漂兮若海任其所适而不知定向，飂兮若风随其所起而不知止息；众人有以知其所定所止，我独顽然无知似远鄙愚民。憨山谓俗人昭昭智巧现外、察察分星擘两，我独昏昏闷闷皆无知貌；心澹然虚明若海不可涯量，飕然无着若长风御太虚；众人自恃聪明知见各有所以，我独无知无欲、顽而且鄙。魏源谓世人自以为昭察而视我为沌愚昏闷顽鄙，我固自有我之所贵；人若昭察而我若昏闷，心茫茫如乘舟大海、漂浮无系着；有以，有为也，顽似鄙者若远鄙之民不识都邑。王夫之谓天下畏不仁而我不敢暴、畏不智而我不敢迷，以雪遁者唯恐以迹、以棘行者唯恐以罥。" }, { "id": "wo-du-yi-yu-ren-er-gui-shi-mu", "name": "我獨異於人，而貴食母", "nameTrad": "我獨異於人，而貴食母", "question": "「食母」的「母」指什麼？「食」是飲食還是取用？我與眾人究竟異在何處？", "questionTrad": "「食母」的「母」指什麼？「食」是飲食還是取用？我與眾人究竟異在何處？", "intro": "末句言我獨異於人，而貴食母。河上公謂與人異，食，用也，母，道也，唯我獨貴用道。王弼謂食母，生之本也，人皆棄生民之本、貴末飾之華，故曰我獨欲異於人。成玄英謂食，用也，母，道也，人皆照察分別、愛染聲色，我獨忽晦忘懷、貴用真道，所以為異。唐玄宗御注謂人有情欲我無愛染、人與道反我與道同，求食於母者貴如嬰兒無營欲；自注「求於」二字舊無，今所加。御疏申以守樸全和、少私寡欲，絕視聽耽著、杜聲名奔競，令如嬰兒但求食於母。李榮謂食，用也，母，道也，聖人隨病救之皆用無為之藥，凡夫滯俗、聖人用道，故言食母。陸希聲謂眾皆逐末、所愛哺其子，我獨反本、所貴養其母；母者道也，子者一也，愛哺其子者以嗜欲資其神，貴養其母者以清靜歸於道。呂惠卿謂視聽思慮道之所自生，故於道為子、道則為之母；眾人逐物役智以資視聽思慮是養其子，我則遺而去之、獨貴養母。蘇軾謂道者萬物之母，眾人徇物忘道，聖人脫遺萬物以道為宗，如嬰兒無所雜食、食於母而已。吳澄謂此句總結上文八節，人之為學務多能多知而我獨一無所能所知，此所以獨異於人，所貴者大道之玄德，萬物資之以養故曰食母。憨山謂母指虛無大道，能生天地萬物，道為母、物為子，食乃嗜好，眾人背道逐物如棄母求食於子，聖人忘物體道故獨求食於母。魏源謂德者萬物之母、道又德之母，眾人逐物役智是餐其子，我獨味道德以自養，絕憂畏之學正所以貴食母之學。王夫之謂其唯食於母乎，食於母者不得已而有食而未嘗有所不得已，其所食者虛也、因也。", "introTrad": "末句言我獨異於人，而貴食母。河上公謂與人異，食，用也，母，道也，唯我獨貴用道。王弼謂食母，生之本也，人皆棄生民之本、貴末飾之華，故曰我獨欲異於人。成玄英謂食，用也，母，道也，人皆照察分別、愛染聲色，我獨忽晦忘懷、貴用真道，所以為異。唐玄宗御注謂人有情欲我無愛染、人與道反我與道同，求食於母者貴如嬰兒無營欲；自注「求於」二字舊無，今所加。御疏申以守樸全和、少私寡欲，絕視聽耽著、杜聲名奔競，令如嬰兒但求食於母。李榮謂食，用也，母，道也，聖人隨病救之皆用無為之藥，凡夫滯俗、聖人用道，故言食母。陸希聲謂眾皆逐末、所愛哺其子，我獨反本、所貴養其母；母者道也，子者一也，愛哺其子者以嗜欲資其神，貴養其母者以清靜歸於道。呂惠卿謂視聽思慮道之所自生，故於道為子、道則為之母；眾人逐物役智以資視聽思慮是養其子，我則遺而去之、獨貴養母。蘇軾謂道者萬物之母，眾人徇物忘道，聖人脫遺萬物以道為宗，如嬰兒無所雜食、食於母而已。吳澄謂此句總結上文八節，人之為學務多能多知而我獨一無所能所知，此所以獨異於人，所貴者大道之玄德，萬物資之以養故曰食母。憨山謂母指虛無大道，能生天地萬物，道為母、物為子，食乃嗜好，眾人背道逐物如棄母求食於子，聖人忘物體道故獨求食於母。魏源謂德者萬物之母、道又德之母，眾人逐物役智是餐其子，我獨味道德以自養，絕憂畏之學正所以貴食母之學。王夫之謂其唯食於母乎，食於母者不得已而有食而未嘗有所不得已，其所食者虛也、因也。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "與人異；食，用也，母，道也，唯我獨貴用道。", "thesisTrad": "與人異；食，用也，母，道也，唯我獨貴用道。", "noteIds": [ "c011" ], "workTypeSimp": "注", "thesisSimp": "与人异；食，用也，母，道也，唯我独贵用道。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "食母乃生之本；人皆棄本貴華，故曰我獨欲異於人。", "thesisTrad": "食母乃生之本；人皆棄本貴華，故曰我獨欲異於人。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "食母乃生之本；人皆弃本贵华，故曰我独欲异于人。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "食，用也，母，道也；人愛染聲色，我貴用真道，所以為異。", "thesisTrad": "食，用也，母，道也；人愛染聲色，我貴用真道，所以為異。", "noteIds": [ "c023" ], "workTypeSimp": "疏", "thesisSimp": "食，用也，母，道也；人爱染声色，我贵用真道，所以为异。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "人有情欲我無愛染；求食於母者貴如嬰兒無營欲，「求於」二字為後加。", "thesisTrad": "人有情欲我無愛染；求食於母者貴如嬰兒無營欲，「求於」二字為後加。", "noteIds": [ "c044", "c045" ], "workTypeSimp": "御注", "thesisSimp": "人有情欲我无爱染；求食于母者贵如婴儿无营欲，「求于」二字为后加。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "食，用也，母，道也；聖人隨病救之皆用無為之藥，故言食母。", "thesisTrad": "食，用也，母，道也；聖人隨病救之皆用無為之藥，故言食母。", "noteIds": [ "c057" ], "workTypeSimp": "注", "thesisSimp": "食，用也，母，道也；圣人随病救之皆用无为之药，故言食母。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "眾皆逐末哺子，我獨反本養母；母者道也，子者一也。", "thesisTrad": "眾皆逐末哺子，我獨反本養母；母者道也，子者一也。", "noteIds": [ "c058" ], "workTypeSimp": "传", "thesisSimp": "众皆逐末哺子，我独反本养母；母者道也，子者一也。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "視聽思慮道之所自生，道為母；眾人養其子，我獨遺而去之、貴養母。", "thesisTrad": "視聽思慮道之所自生，道為母；眾人養其子，我獨遺而去之、貴養母。", "noteIds": [ "c059" ], "workTypeSimp": "传", "thesisSimp": "视听思虑道之所自生，道为母；众人养其子，我独遗而去之、贵养母。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道者萬物之母；聖人脫遺萬物以道為宗，如嬰兒食於母。", "thesisTrad": "道者萬物之母；聖人脫遺萬物以道為宗，如嬰兒食於母。", "noteIds": [ "c060" ], "workTypeSimp": "解", "thesisSimp": "道者万物之母；圣人脱遗万物以道为宗，如婴儿食于母。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "此句總結上文八節；所貴者大道之玄德，萬物資之以養故曰食母。", "thesisTrad": "此句總結上文八節；所貴者大道之玄德，萬物資之以養故曰食母。", "noteIds": [ "c071" ], "workTypeSimp": "注", "thesisSimp": "此句总结上文八节；所贵者大道之玄德，万物资之以养故曰食母。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "母指虛無大道；眾人背道逐物如棄母求食於子，聖人忘物體道故求食於母。", "thesisTrad": "母指虛無大道；眾人背道逐物如棄母求食於子，聖人忘物體道故求食於母。", "noteIds": [ "c072" ], "workTypeSimp": "解", "thesisSimp": "母指虚无大道；众人背道逐物如弃母求食于子，圣人忘物体道故求食于母。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "德者萬物之母、道又德之母；眾人逐物是餐其子，我獨味道德以自養。", "thesisTrad": "德者萬物之母、道又德之母；眾人逐物是餐其子，我獨味道德以自養。", "noteIds": [ "c073" ], "workTypeSimp": "本义", "thesisSimp": "德者万物之母、道又德之母；众人逐物是餐其子，我独味道德以自养。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "其唯食於母乎；食於母者不得已而有食而未嘗有所不得已，所食者虛也、因也。", "thesisTrad": "其唯食於母乎；食於母者不得已而有食而未嘗有所不得已，所食者虛也、因也。", "noteIds": [ "c074" ], "workTypeSimp": "衍", "thesisSimp": "其唯食于母乎；食于母者不得已而有食而未尝有所不得已，所食者虚也、因也。" } }, "chain": [ { "noteId": "c011", "relation": "立論", "relationTrad": "立論", "text": "河上公謂與人異；食，用也，母，道也，唯我獨貴用道。", "textTrad": "河上公謂與人異；食，用也，母，道也，唯我獨貴用道。", "relationSimp": "立论", "textSimp": "河上公谓与人异；食，用也，母，道也，唯我独贵用道。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼謂食母乃生之本，人皆棄本貴華，故曰我獨欲異於人。", "textTrad": "王弼謂食母乃生之本，人皆棄本貴華，故曰我獨欲異於人。", "relationSimp": "注", "textSimp": "王弼谓食母乃生之本，人皆弃本贵华，故曰我独欲异于人。" }, { "noteId": "c023", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂食，用也，母，道也；我貴用真道，所以為異。", "textTrad": "成玄英謂食，用也，母，道也；我貴用真道，所以為異。", "relationSimp": "疏", "textSimp": "成玄英谓食，用也，母，道也；我贵用真道，所以为异。" }, { "noteId": "c044", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂人有情欲我無愛染；求食於母者貴如嬰兒無營欲。", "textTrad": "唐玄宗謂人有情欲我無愛染；求食於母者貴如嬰兒無營欲。", "relationSimp": "御注", "textSimp": "唐玄宗谓人有情欲我无爱染；求食于母者贵如婴儿无营欲。" }, { "noteId": "c045", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以守樸全和、少私寡欲，令如嬰兒但求食於母。", "textTrad": "御疏申以守樸全和、少私寡欲，令如嬰兒但求食於母。", "relationSimp": "御疏", "textSimp": "御疏申以守朴全和、少私寡欲，令如婴儿但求食于母。" }, { "noteId": "c057", "relation": "注", "relationTrad": "注", "text": "李榮謂食，用也，母，道也；聖人隨病救之皆用無為之藥。", "textTrad": "李榮謂食，用也，母，道也；聖人隨病救之皆用無為之藥。", "relationSimp": "注", "textSimp": "李荣谓食，用也，母，道也；圣人随病救之皆用无为之药。" }, { "noteId": "c058", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂眾皆逐末哺子，我獨反本養母；母者道也，子者一也。", "textTrad": "陸希聲謂眾皆逐末哺子，我獨反本養母；母者道也，子者一也。", "relationSimp": "传", "textSimp": "陆希声谓众皆逐末哺子，我独反本养母；母者道也，子者一也。" }, { "noteId": "c059", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂眾人逐物役智是養其子，我獨遺而去之、貴養母。", "textTrad": "呂惠卿謂眾人逐物役智是養其子，我獨遺而去之、貴養母。", "relationSimp": "传", "textSimp": "吕惠卿谓众人逐物役智是养其子，我独遗而去之、贵养母。" }, { "noteId": "c060", "relation": "解", "relationTrad": "解", "text": "蘇軾謂道者萬物之母，聖人脫遺萬物以道為宗，如嬰兒食於母。", "textTrad": "蘇軾謂道者萬物之母，聖人脫遺萬物以道為宗，如嬰兒食於母。", "relationSimp": "解", "textSimp": "苏轼谓道者万物之母，圣人脱遗万物以道为宗，如婴儿食于母。" }, { "noteId": "c071", "relation": "注", "relationTrad": "注", "text": "吳澄謂此句總結上文，所貴者大道之玄德，萬物資之以養故曰食母。", "textTrad": "吳澄謂此句總結上文，所貴者大道之玄德，萬物資之以養故曰食母。", "relationSimp": "注", "textSimp": "吴澄谓此句总结上文，所贵者大道之玄德，万物资之以养故曰食母。" }, { "noteId": "c072", "relation": "解", "relationTrad": "解", "text": "憨山謂母指虛無大道，眾人背道逐物如棄母求食於子。", "textTrad": "憨山謂母指虛無大道，眾人背道逐物如棄母求食於子。", "relationSimp": "解", "textSimp": "憨山谓母指虚无大道，众人背道逐物如弃母求食于子。" }, { "noteId": "c073", "relation": "本義", "relationTrad": "本義", "text": "魏源謂德者萬物之母、道又德之母，我獨味道德以自養。", "textTrad": "魏源謂德者萬物之母、道又德之母，我獨味道德以自養。", "relationSimp": "本义", "textSimp": "魏源谓德者万物之母、道又德之母，我独味道德以自养。" }, { "noteId": "c074", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂其唯食於母乎，所食者虛也、因也。", "textTrad": "王夫之謂其唯食於母乎，所食者虛也、因也。", "relationSimp": "衍", "textSimp": "王夫之谓其唯食于母乎，所食者虚也、因也。" } ], "nameSimp": "我独异于人，而贵食母", "questionSimp": "「食母」的「母」指什么？「食」是饮食还是取用？我与众人究竟异在何处？", "introSimp": "末句言我独异于人，而贵食母。河上公谓与人异，食，用也，母，道也，唯我独贵用道。王弼谓食母，生之本也，人皆弃生民之本、贵末饰之华，故曰我独欲异于人。成玄英谓食，用也，母，道也，人皆照察分别、爱染声色，我独忽晦忘怀、贵用真道，所以为异。唐玄宗御注谓人有情欲我无爱染、人与道反我与道同，求食于母者贵如婴儿无营欲；自注「求于」二字旧无，今所加。御疏申以守朴全和、少私寡欲，绝视听耽着、杜声名奔竞，令如婴儿但求食于母。李荣谓食，用也，母，道也，圣人随病救之皆用无为之药，凡夫滞俗、圣人用道，故言食母。陆希声谓众皆逐末、所爱哺其子，我独反本、所贵养其母；母者道也，子者一也，爱哺其子者以嗜欲资其神，贵养其母者以清静归于道。吕惠卿谓视听思虑道之所自生，故于道为子、道则为之母；众人逐物役智以资视听思虑是养其子，我则遗而去之、独贵养母。苏轼谓道者万物之母，众人徇物忘道，圣人脱遗万物以道为宗，如婴儿无所杂食、食于母而已。吴澄谓此句总结上文八节，人之为学务多能多知而我独一无所能所知，此所以独异于人，所贵者大道之玄德，万物资之以养故曰食母。憨山谓母指虚无大道，能生天地万物，道为母、物为子，食乃嗜好，众人背道逐物如弃母求食于子，圣人忘物体道故独求食于母。魏源谓德者万物之母、道又德之母，众人逐物役智是餐其子，我独味道德以自养，绝忧畏之学正所以贵食母之学。王夫之谓其唯食于母乎，食于母者不得已而有食而未尝有所不得已，其所食者虚也、因也。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.873Z", "keyPrefix": "laozi-20", "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-20", "slug": "20", "order": 20, "title": "第二十章", "titleSimp": "第二十章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「絕學無憂」發端，次言「唯之與阿，相去幾何」「善之與惡，相去若何」，轉出「人之所畏，不可不畏」，繼以「眾人熙熙」與「我獨怕兮」以下六組對照，末以「我獨異於人，而貴食母」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，嚴遵僅存「絕學無憂」一條輯文；河上公、成玄英、唐玄宗、李榮、吳澄逐句分疏，王弼、陸希聲、呂惠卿、蘇轍、憨山、魏源、王夫之各以整章一段通釋，王夫之本以「絕學無憂」屬第十九章末、此章自「唯之與阿」起，吳澄、魏源並以此章為「右第十七章」，異文並見校記。", "summarySimp": "以「绝学无忧」发端，次言「唯之与阿，相去几何」「善之与恶，相去若何」，转出「人之所畏，不可不畏」，继以「众人熙熙」与「我独怕兮」以下六组对照，末以「我独异于人，而贵食母」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，严遵仅存「绝学无忧」一条辑文；河上公、成玄英、唐玄宗、李荣、吴澄逐句分疏，王弼、陆希声、吕惠卿、苏辙、憨山、魏源、王夫之各以整章一段通释，王夫之本以「绝学无忧」属第十九章末、此章自「唯之与阿」起，吴澄、魏源并以此章为「右第十七章」，异文并见校记。", "dataFile": "data/chapters/laozi-20.json", "relationsFile": "data/commentary-relations-laozi-20.json", "url": "/laozi/20/", "orderLabel": "第二十", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005", "s006", "s007", "s008", "s009", "s010", "s011" ], "count": 11 } ], "coverage": { "sentences": 11, "paragraphs": 1, "notes": { "covered": 11, "total": 11, "percent": 100 }, "charNotes": { "covered": 7, "total": 11, "percent": 63.6 }, "collations": { "covered": 8, "total": 11, "percent": 72.7, "count": 11 }, "translations": { "covered": 11, "total": 11, "percent": 100 } } }