{ "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-21", "no": 21, "part": "道經", "partSimp": "道经", "title": "第二十一章", "titleSimp": "第二十一章", "intro": "《老子》第二十一章，河上公題「虛心」，唐玄宗題「孔德之容章」。全章六句：首句言大德之容唯道是從；次句言道之為物唯恍唯惚，非有非無；第三句言恍惚之中有象有物；第四句言窈冥之中有精，其精甚真而中有信驗；第五句言自古及今道名不去，以閱眾甫；末句言吾何以知眾甫之然，正以此道。河上公以孔為大、唯為獨，謂大德之人無所不容、獨從於道；王弼以孔為空，謂唯以空為德然後能動作從道；唐玄宗謂道不有不無、沖用難名，恍惚之中自無降有、自有歸無；成玄英以重玄雙遣為說，謂道物不一不異；李榮謂有無非常、存亡不定；陸希聲謂純粹為精、自然為真、至誠為信；呂惠卿謂精者得道之一而不雜；蘇轍謂方其有精不容偽；吳澄以德為精、以道為真；憨山謂此章言無形名之形名；魏源以孔為大、從為自，謂盛德之容皆自道中出；王夫之謂恍惚無耦故無「中」，真莫尚於無實、信莫大於不復。本站以王弼《老子注》為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯。嚴遵道經原卷缺卷一至六，此章《玄德纂疏》無輯文；俞樾《諸子平議》此章未列，故凡十二家舊注。分章則吳澄合第十七至十九章為其第十六章、此章為其第十八章，魏源從之；李榮本無章題。", "introSimp": "《老子》第二十一章，河上公题「虚心」，唐玄宗题「孔德之容章」。全章六句：首句言大德之容唯道是从；次句言道之为物唯恍唯惚，非有非无；第三句言恍惚之中有象有物；第四句言窈冥之中有精，其精甚真而中有信验；第五句言自古及今道名不去，以阅众甫；末句言吾何以知众甫之然，正以此道。河上公以孔为大、唯为独，谓大德之人无所不容、独从于道；王弼以孔为空，谓唯以空为德然后能动作从道；唐玄宗谓道不有不无、冲用难名，恍惚之中自无降有、自有归无；成玄英以重玄双遣为说，谓道物不一不异；李荣谓有无非常、存亡不定；陆希声谓纯粹为精、自然为真、至诚为信；吕惠卿谓精者得道之一而不杂；苏辙谓方其有精不容伪；吴澄以德为精、以道为真；憨山谓此章言无形名之形名；魏源以孔为大、从为自，谓盛德之容皆自道中出；王夫之谓恍惚无耦故无「中」，真莫尚于无实、信莫大于不复。本站以王弼《老子注》为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译。严遵道经原卷缺卷一至六，此章《玄德纂疏》无辑文；俞樾《诸子平议》此章未列，故凡十二家旧注。分章则吴澄合第十七至十九章为其第十六章、此章为其第十八章，魏源从之；李荣本无章题。", "guide": "點擊任一句可展開句注；點擊字詞可看本句訓釋；按「諸家並觀」可將同一句的舊注並列對讀，本章十二家舊注。河上公、王弼、成玄英、唐玄宗、李榮、蘇轍、吳澄逐句分疏，陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋。", "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，本章十二家旧注。河上公、王弼、成玄英、唐玄宗、李荣、苏辙、吴澄逐句分疏，陆希声、吕惠卿、憨山、魏源、王夫之各以整章一段通释。", "slug": "21", "order": 21, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「孔德之容，唯道是從」發端，次言「道之為物，唯恍唯惚」，繼以「惚兮恍兮，其中有象；恍兮惚兮，其中有物」，轉出「窈兮冥兮，其中有精；其精甚真，其中有信」，末以「自古及今，其名不去，以閱眾甫」收束，結以「吾何以知眾甫之然哉？以此」；附河上公、王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十二家注疏，嚴遵此章無輯文、俞樾未列；河上公、王弼、成玄英、唐玄宗、李榮、蘇轍、吳澄逐句分疏，陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋，河上公題「虛心」、唐玄宗題「孔德之容章」，吳澄、魏源此章為其第十八章，異文並見校記。", "summarySimp": "以「孔德之容，唯道是从」发端，次言「道之为物，唯恍唯惚」，继以「惚兮恍兮，其中有象；恍兮惚兮，其中有物」，转出「窈兮冥兮，其中有精；其精甚真，其中有信」，末以「自古及今，其名不去，以阅众甫」收束，结以「吾何以知众甫之然哉？以此」；附河上公、王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十二家注疏，严遵此章无辑文、俞樾未列；河上公、王弼、成玄英、唐玄宗、李荣、苏辙、吴澄逐句分疏，陆希声、吕惠卿、憨山、魏源、王夫之各以整章一段通释，河上公题「虚心」、唐玄宗题「孔德之容章」，吴澄、魏源此章为其第十八章，异文并见校记。", "dataFile": "data/chapters/laozi-21.json", "relationsFile": "data/commentary-relations-laozi-21.json", "url": "/laozi/21/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第二十一" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》通行本", "separation": "河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、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；河上公末句注據《玄德纂疏》所引", "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「孔德之容，唯道是從。道之為物，唯恍唯惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物。窈兮冥兮，其中有精；其精甚真，其中有信。自古及今，其名不去，以閱眾甫。吾何以知眾甫之然哉？以此」；河上公題「虛心第二十一」，唐玄宗題「孔德之容章第二十一」；魏源本無「唯」字，作「孔德之容，道是從」，傅奕作「之從」；唐玄宗、成玄英、蘇轍、吳澄、憨山、魏源、王夫之作「惟恍惟惚」，李榮作「唯怳唯惚」；河上公、吳澄本惚恍四句上下互易；唐玄宗御注本、憨山本作「惚兮恍」「恍兮惚」，下無「兮」字；陸希聲本「其精甚具」；李榮本作「杳冥中有精」，無「兮」字；王弼道藏本末句作「眾甫之狀哉」，王夫之本作「自今及古」「眾甫之狀哉」；吳澄、魏源此章並為其第十八章。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；河上公末句注据《玄德纂疏》所引", "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「孔德之容，唯道是从。道之为物，唯恍唯惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物。窈兮冥兮，其中有精；其精甚真，其中有信。自古及今，其名不去，以阅众甫。吾何以知众甫之然哉？以此」；河上公题「虚心第二十一」，唐玄宗题「孔德之容章第二十一」；魏源本无「唯」字，作「孔德之容，道是从」，傅奕作「之从」；唐玄宗、成玄英、苏辙、吴澄、憨山、魏源、王夫之作「惟恍惟惚」，李荣作「唯怳唯惚」；河上公、吴澄本惚恍四句上下互易；唐玄宗御注本、憨山本作「惚兮恍」「恍兮惚」，下无「兮」字；陆希声本「其精甚具」；李荣本作「杳冥中有精」，无「兮」字；王弼道藏本末句作「众甫之状哉」，王夫之本作「自今及古」「众甫之状哉」；吴澄、魏源此章并为其第十八章。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": 6, "commentaries": 69, "charNotes": 10, "collations": 10 } }, "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「虛心」，以孔為大、唯為獨，謂大德之人無所不容、獨從於道；恍惚往來而無所定，其中有一、有法象、有精實；道匿功藏名而信在其中，自稟萬物始生。末句注據《玄德纂疏》所引補。", "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「虚心」，以孔为大、唯为独，谓大德之人无所不容、独从于道；恍惚往来而无所定，其中有一、有法象、有精实；道匿功藏名而信在其中，自禀万物始生。末句注据《玄德纂疏》所引补。", "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；此章逐句作注，謂孔為空，唯以空為德然後能動作從道；恍惚為無形不繫之歎，以無形始物、不繫成物；窈冥深遠而萬物由之，真精之極得萬物之性定；至真之極不可得名，無名即其名；眾甫為物之始。", "count": 8, "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；此章逐句作注，谓孔为空，唯以空为德然后能动作从道；恍惚为无形不系之叹，以无形始物、不系成物；窈冥深远而万物由之，真精之极得万物之性定；至真之极不可得名，无名即其名；众甫为物之始。", "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；此章逐句為疏，謂孔甚大也，大德妙契故能虛容，動止施為獨從於道；道不有而有、不無而無，有無不定故言恍惚；恍惚中有象是炁、有物是神；窈冥中有精即精智；真精無雜、有感斯應；道無來無去，故能覽古察今。", "count": 8, "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；此章逐句为疏，谓孔甚大也，大德妙契故能虚容，动止施为独从于道；道不有而有、不无而无，有无不定故言恍惚；恍惚中有象是炁、有物是神；窈冥中有精即精智；真精无杂、有感斯应；道无来无去，故能览古察今。", "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；御注謂孔甚、從順，有德之人唯虛極之道是順；道不有不無、沖用難名故云恍惚；惚無恍有，自無降有、從本降迹，自有歸無、攝迹歸本；窈冥不測而中有至精，物感必應故云有信；道生成萬物，因用立名，古今不去，以度閱眾物本始。御疏逐句申釋，歸於虛極妙本。", "count": 17, "nameSimp": "唐玄宗御注御疏", "workSimp": "道德真经注疏", "authorSimp": "李隆基", "eraSimp": "唐", "yearsSimp": "685–762", "descSimp": "帝王御注，兼采诸家；御注谓孔甚、从顺，有德之人唯虚极之道是顺；道不有不无、冲用难名故云恍惚；惚无恍有，自无降有、从本降迹，自有归无、摄迹归本；窈冥不测而中有至精，物感必应故云有信；道生成万物，因用立名，古今不去，以度阅众物本始。御疏逐句申释，归于虚极妙本。", "shortSimp": "御注" }, { "id": "lirong", "name": "李榮注", "short": "李注", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "生卒不詳", "color": "#4f6b7a", "desc": "唐初道士，以重玄遣執解《老》；此章逐句分疏，謂孔甚大也，物無不包故言容，動皆順理故言從；道幽玄深不可識，有無非常、存亡不定故言恍惚；恍惚中有象有物，剖一元、開三象、和二氣而生萬物；至理唯一故言精，妙體無變故言真；寂乎無象而感通，福善禍淫影響斯在；閱簡眾甫，賞善罰惡，體既獨立常存，名亦湛然不去。", "count": 7, "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，谓孔甚大也，物无不包故言容，动皆顺理故言从；道幽玄深不可识，有无非常、存亡不定故言恍惚；恍惚中有象有物，剖一元、开三象、和二气而生万物；至理唯一故言精，妙体无变故言真；寂乎无象而感通，福善祸淫影响斯在；阅简众甫，赏善罚恶，体既独立常存，名亦湛然不去。", "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；此章整章一傳，謂虛空其德以容物者唯真精之道是從；道寂寥無形而兆見萬象，千變萬化而卒歸於無物；純粹謂之精、自然謂之真、至誠謂之信；道之常名不去，故能閱可名之名，知道之名者可以撫運應務。底本「其精甚具」當作「其精甚真」。", "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；此章整章一传，谓虚空其德以容物者唯真精之道是从；道寂寥无形而兆见万象，千变万化而卒归于无物；纯粹谓之精、自然谓之真、至诚谓之信；道之常名不去，故能阅可名之名，知道之名者可以抚运应务。底本「其精甚具」当作「其精甚真」。", "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；此章整章一傳，謂遺物離形、去智忘心則其容甚德，唯道之從；恍惚不昧不晦，其中有象而非物、有物而非無；窈冥神而又神而能精，精者得道之一而不雜；真而不偽、信而不忒，故能閱眾甫；為道者不皦不昧、存其恍惚，至於有信則與吾心符。", "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；此章整章一传，谓遗物离形、去智忘心则其容甚德，唯道之从；恍惚不昧不晦，其中有象而非物、有物而非无；窈冥神而又神而能精，精者得道之一而不杂；真而不伪、信而不忒，故能阅众甫；为道者不皦不昧、存其恍惚，至于有信则与吾心符。", "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；此章分六段注，謂道無形而運為德則有容，眾有之容皆道之見於物；道非有無故以恍惚言之；有無之交見其窈冥深眇而精存其中；方其有精不容偽，真偽既雜則不可復信；道不去故能閱眾有之變，甫美也；聖人體道而不去，故知萬物之所以然。", "count": 6, "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；此章分六段注，谓道无形而运为德则有容，众有之容皆道之见于物；道非有无故以恍惚言之；有无之交见其窈冥深眇而精存其中；方其有精不容伪，真伪既杂则不可复信；道不去故能阅众有之变，甫美也；圣人体道而不去，故知万物之所以然。", "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；此章謂孔德猶盛德，容謂有而可見者，萬有皆本乎德，德之容由道中出；德似無似有故曰恍惚；物者物生以後之形、象者物生以前之氣；窈冥則全不見，精謂德；其精甚真，真謂道，德之中有至實之道；不去謂常存，閱猶歷，甫美也。此章為其第十八章。", "count": 7, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "逐句分疏；此章谓孔德犹盛德，容谓有而可见者，万有皆本乎德，德之容由道中出；德似无似有故曰恍惚；物者物生以后之形、象者物生以前之气；窈冥则全不见，精谓德；其精甚真，真谓道，德之中有至实之道；不去谓常存，阅犹历，甫美也。此章为其第十八章。", "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，謂道本無形而盛德之容皆從道體所發，故曰孔德之容、惟道是從；恍惚謂似有若無、不可定指，無象之中似有物象；窈冥之中有至精無妄之體，其精甚真；識體無形而應用不失其時，故曰有信；世間眾美之名皆假，惟道體有實有名，故其名不去、以閱眾甫。", "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，谓道本无形而盛德之容皆从道体所发，故曰孔德之容、惟道是从；恍惚谓似有若无、不可定指，无象之中似有物象；窈冥之中有至精无妄之体，其精甚真；识体无形而应用不失其时，故曰有信；世间众美之名皆假，惟道体有实有名，故其名不去、以阅众甫。", "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；此章為其第十八章，謂孔大、從自，盛德之容皆自道中出；怳忽似有似無，窈冥則全不可見，皆言道之無；有物有象者德之容，德則其本、尤其精；信者驗也，甫者眾也，眾甫猶言眾有；道終古自若，故其名不去、以閱眾甫，如傳舍之閱過客。", "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；此章为其第十八章，谓孔大、从自，盛德之容皆自道中出；怳忽似有似无，窈冥则全不可见，皆言道之无；有物有象者德之容，德则其本、尤其精；信者验也，甫者众也，众甫犹言众有；道终古自若，故其名不去、以阅众甫，如传舍之阅过客。", "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，謂恍惚無耦故無「中」，中者入乎耦而含耦；金土可液可夷、水火有溫寒，而不能自保其性；閱其變而不遷、知其然而不往，故真莫尚於無實、信莫大於不復、名莫永於彼此不易、容莫美於萬一不殊；其本作「自今及古」「眾甫之狀哉」。", "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，谓恍惚无耦故无「中」，中者入乎耦而含耦；金土可液可夷、水火有温寒，而不能自保其性；阅其变而不迁、知其然而不往，故真莫尚于无实、信莫大于不复、名莫永于彼此不易、容莫美于万一不殊；其本作「自今及古」「众甫之状哉」。", "shortSimp": "船山" }, { "id": "translator", "name": "本站今譯", "short": "今譯", "author": "LibreBook 編者", "work": "今譯", "era": "當代", "years": "", "color": "#8a8a8a", "desc": "編者據舊注與上下文所作語體今譯，供閱讀參照。", "count": 6, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "孔德之容，唯道是從。", "textSimp": "孔德之容，唯道是从。", "translation": "大德的容貌，只顺从于道。", "translationTrad": "大德的容貌，只順從於道。", "noteIds": [ "c001", "c002", "c012", "c020", "c028", "c029", "c045", "c052", "c053", "c054", "c060", "c067", "c068", "c069" ], "noteCount": 14, "charNoteIds": [ "n001", "n002" ], "key": "laozi-21:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "道之為物，唯恍唯惚。", "textSimp": "道之为物，唯恍唯惚。", "translation": "道作为一种存在，只是恍惚而不可定指。", "translationTrad": "道作為一種存在，只是恍惚而不可定指。", "noteIds": [ "c003", "c013", "c021", "c030", "c031", "c046", "c052", "c053", "c055", "c061", "c067", "c068", "c069" ], "noteCount": 13, "charNoteIds": [ "n003", "n004" ], "key": "laozi-21:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "惚兮恍兮，其中有象；恍兮惚兮，其中有物。", "textSimp": "惚兮恍兮，其中有象；恍兮惚兮，其中有物。", "translation": "惚惚恍恍之中，其中有形象；恍恍惚惚之中，其中有实物。", "translationTrad": "惚惚恍恍之中，其中有形象；恍恍惚惚之中，其中有實物。", "noteIds": [ "c004", "c005", "c014", "c022", "c032", "c033", "c034", "c035", "c047", "c052", "c053", "c055", "c062", "c067", "c068", "c069" ], "noteCount": 16, "charNoteIds": [], "key": "laozi-21:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "窈兮冥兮，其中有精；其精甚真，其中有信。", "textSimp": "窈兮冥兮，其中有精；其精甚真，其中有信。", "translation": "深远幽昧之中，其中有精气；这精气极其纯真，其中又有信验。", "translationTrad": "深遠幽昧之中，其中有精氣；這精氣極其純真，其中又有信驗。", "noteIds": [ "c006", "c007", "c008", "c015", "c016", "c023", "c024", "c036", "c037", "c038", "c039", "c048", "c049", "c052", "c053", "c056", "c057", "c063", "c064", "c067", "c068", "c069" ], "noteCount": 22, "charNoteIds": [ "n005", "n006", "n007" ], "key": "laozi-21:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "自古及今，其名不去，以閱眾甫。", "textSimp": "自古及今，其名不去，以阅众甫。", "translation": "从古到今，道之名不曾消失，因而能览阅万物的初始。", "translationTrad": "從古到今，道之名不曾消失，因而能覽閱萬物的初始。", "noteIds": [ "c009", "c010", "c017", "c018", "c025", "c026", "c040", "c041", "c042", "c050", "c052", "c053", "c058", "c065", "c067", "c068", "c069" ], "noteCount": 17, "charNoteIds": [ "n008", "n009" ], "key": "laozi-21:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "吾何以知眾甫之然哉？以此。", "textSimp": "吾何以知众甫之然哉？以此。", "translation": "我凭什么知道万物初始之所以如此呢？就凭这个道。", "translationTrad": "我憑什麼知道萬物初始之所以如此呢？就憑這個道。", "noteIds": [ "c011", "c019", "c027", "c043", "c044", "c051", "c052", "c053", "c059", "c066", "c067", "c068", "c069" ], "noteCount": 13, "charNoteIds": [ "n010" ], "key": "laozi-21:s006", "n": 6 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "孔德之容", "kind": "note", "text": "孔，大也。有大德之人無所不容，能受垢濁，處謙沖。", "authorNote": "", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "孔，大也。有大德之人无所不容，能受垢浊，处谦冲。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "lemmaSimp": "孔德之容" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "唯道是從", "kind": "note", "text": "唯，獨也。大德之人不隨世俗所行，獨從於道也。", "authorNote": "", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "唯，独也。大德之人不随世俗所行，独从于道也。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "lemmaSimp": "唯道是从" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "道之為物唯恍唯忽", "kind": "note", "text": "道之於萬物，獨恍忽往來而無所定。", "authorNote": "河上公本作「唯恍唯忽」", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "道之于万物，独恍忽往来而无所定。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）（河上公本作「唯恍唯忽」）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "authorNoteSimp": "河上公本作「唯恍唯忽」", "lemmaSimp": "道之为物唯恍唯忽" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "恍兮忽兮其中有物", "kind": "note", "text": "道唯恍忽，其中有一。經營生化，因氣立質。", "authorNote": "河上公本此二句上下互易，先「其中有物」、後「其中有象」", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "道唯恍忽，其中有一。经营生化，因气立质。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）（河上公本此二句上下互易，先「其中有物」、後「其中有象」）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "authorNoteSimp": "河上公本此二句上下互易，先「其中有物」、后「其中有象」", "lemmaSimp": "恍兮忽兮其中有物" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "忽兮恍兮其中有象", "kind": "note", "text": "道唯窈冥無形，其中獨有萬物法象。", "authorNote": "", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "道唯窈冥无形，其中独有万物法象。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "lemmaSimp": "忽兮恍兮其中有象" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "窈兮冥兮其中有精", "kind": "note", "text": "道唯窈冥，其中有精實，神明相薄，陰陽交會之。", "authorNote": "", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "道唯窈冥，其中有精实，神明相薄，阴阳交会之。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "lemmaSimp": "窈兮冥兮其中有精" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "其精甚真", "kind": "note", "text": "言道精氣神妙甚真，非有飾也。", "authorNote": "", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "言道精气神妙甚真，非有饰也。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "lemmaSimp": "其精甚真" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "其中有信", "kind": "note", "text": "道匿功藏名，信在其中。", "authorNote": "", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "道匿功藏名，信在其中。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "lemmaSimp": "其中有信" }, { "id": "c009", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "自古及今其名不去", "kind": "note", "text": "自，從也。從古至今，道常在不去。", "authorNote": "", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "自，从也。从古至今，道常在不去。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "lemmaSimp": "自古及今其名不去" }, { "id": "c010", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "以閱眾甫", "kind": "note", "text": "閱，稟也。甫，始也。言道稟萬物始生，從道受氣。", "authorNote": "", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "阅，禀也。甫，始也。言道禀万物始生，从道受气。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "lemmaSimp": "以阅众甫" }, { "id": "c011", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "吾何以知眾甫之然哉以此", "kind": "note", "text": "我何以知道受氣也。以此，此今也。以今萬物之精皆得道之精氣而生，人動作起居，非其道不然也。", "authorNote": "河上公本此句注據《玄德纂疏》所引補", "citation": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）", "textSimp": "我何以知道受气也。以此，此今也。以今万物之精皆得道之精气而生，人动作起居，非其道不然也。", "citationFull": "河上公《老子道德經章句》（末句注據《玄德纂疏》所引）（河上公本此句注據《玄德纂疏》所引補）", "citationSimp": "河上公《老子道德经章句》（末句注据《玄德纂疏》所引）", "authorNoteSimp": "河上公本此句注据《玄德纂疏》所引补", "lemmaSimp": "吾何以知众甫之然哉以此" }, { "id": "c012", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "孔德之容唯道是從", "kind": "note", "text": "孔，空也。唯以空為德，然後乃能動作從道。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "孔，空也。唯以空为德，然后乃能动作从道。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "孔德之容唯道是从" }, { "id": "c013", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "道之為物唯恍唯惚", "kind": "note", "text": "恍惚，無形不繫之歎。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "恍惚，无形不系之叹。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "道之为物唯恍唯惚" }, { "id": "c014", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "惚兮恍兮其中有象恍兮惚兮其中有物", "kind": "note", "text": "以無形始物，不繫成物，萬物以始以成，而不知其所以然，故曰恍兮惚兮、惚兮恍兮，其中有象也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "以无形始物，不系成物，万物以始以成，而不知其所以然，故曰恍兮惚兮、惚兮恍兮，其中有象也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "惚兮恍兮其中有象恍兮惚兮其中有物" }, { "id": "c015", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "窈兮冥兮其中有精", "kind": "note", "text": "窈冥，深遠之歎。深遠不可得而見，然而萬物由之。其可得見，以定其真，故曰窈兮冥兮，其中有精也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "窈冥，深远之叹。深远不可得而见，然而万物由之。其可得见，以定其真，故曰窈兮冥兮，其中有精也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "窈兮冥兮其中有精" }, { "id": "c016", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "其精甚真其中有信", "kind": "note", "text": "信，信驗也。物反窈冥，則真精之極得，萬物之性定，故曰其精甚真、其中有信也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "信，信验也。物反窈冥，则真精之极得，万物之性定，故曰其精甚真、其中有信也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "其精甚真其中有信" }, { "id": "c017", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "自古及今其名不去", "kind": "note", "text": "至真之極，不可得名。無名則是其名也。自古及今，無不由此而成，故曰自古及今，其名不去也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "至真之极，不可得名。无名则是其名也。自古及今，无不由此而成，故曰自古及今，其名不去也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "自古及今其名不去" }, { "id": "c018", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "以閱眾甫", "kind": "note", "text": "眾甫，物之始也。以無名說萬物始也。", "authorNote": "", "citation": "王弼《老子道德經注》", "textSimp": "众甫，物之始也。以无名说万物始也。", "citationFull": "王弼《老子道德經注》", "citationSimp": "王弼《老子道德经注》", "lemmaSimp": "以阅众甫" }, { "id": "c019", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "吾何以知眾甫之然哉以此", "kind": "note", "text": "此上之所云也。言吾何以知萬物之始於無哉？以此知之也。", "authorNote": "王弼道藏本末句作「眾甫之狀哉」，通行本作「然哉」", "citation": "王弼《老子道德經注》", "textSimp": "此上之所云也。言吾何以知万物之始于无哉？以此知之也。", "citationFull": "王弼《老子道德經注》（王弼道藏本末句作「眾甫之狀哉」，通行本作「然哉」）", "citationSimp": "王弼《老子道德经注》", "authorNoteSimp": "王弼道藏本末句作「众甫之状哉」，通行本作「然哉」", "lemmaSimp": "吾何以知众甫之然哉以此" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "孔德之容唯道是從", "kind": "note", "text": "孔，甚也、大也；容，貌、相也。甚大之德，容貌如何？唯從於道，即是其相。又解：容，包容也。大德妙契，故能虛容；動止施為，獨從於道，出處默語，皆是道場。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "孔，甚也、大也；容，貌、相也。甚大之德，容貌如何？唯从于道，即是其相。又解：容，包容也。大德妙契，故能虚容；动止施为，独从于道，出处默语，皆是道场。", "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": "孔德之容唯道是从" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "道之為物唯恍唯惚", "kind": "note", "text": "言至道之為物也，不有而有，雖有不有；不無而無，雖無不無。有無不定，故言恍惚。所以言物者，欲明道不離物，物不離道；道外無物，物外無道。用即道物，體即物道；悟即物道，迷即道物。道物不一不異，而異而一，不一而一。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "言至道之为物也，不有而有，虽有不有；不无而无，虽无不无。有无不定，故言恍惚。所以言物者，欲明道不离物，物不离道；道外无物，物外无道。用即道物，体即物道；悟即物道，迷即道物。道物不一不异，而异而一，不一而一。", "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": "道之为物唯恍唯惚" }, { "id": "c022", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "惚兮恍兮其中有象恍兮惚兮其中有物", "kind": "note", "text": "恍惚中有象，惚恍中有物。中有物即是神，神妙物為名也，雖復非無非有，而有而無，故是妙也；中有象即是炁，雖復非象非色，而為色為象，故是炁也。言道種種變見，故不物而物、不象而象也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "恍惚中有象，惚恍中有物。中有物即是神，神妙物为名也，虽复非无非有，而有而无，故是妙也；中有象即是炁，虽复非象非色，而为色为象，故是炁也。言道种种变见，故不物而物、不象而象也。", "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": "惚兮恍兮其中有象恍兮惚兮其中有物" }, { "id": "c023", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "窈兮冥兮其中有精", "kind": "note", "text": "窈冥，深遠也。有精即精智也。言道雖窈冥恍惚，而甚有精靈，智照無方，神功不測也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "窈冥，深远也。有精即精智也。言道虽窈冥恍惚，而甚有精灵，智照无方，神功不测也。", "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": "窈兮冥兮其中有精" }, { "id": "c024", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "其精甚真其中有信", "kind": "note", "text": "其精甚真，言真精無雜，實非虛假。於三一之中偏重舉精者，欲明精是炁色神用之本也。其中有信，玄道無心，有感斯應，信若四時，必無差爽。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "其精甚真，言真精无杂，实非虚假。于三一之中偏重举精者，欲明精是炁色神用之本也。其中有信，玄道无心，有感斯应，信若四时，必无差爽。", "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": "其精甚真其中有信" }, { "id": "c025", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "自古及今其名不去", "kind": "note", "text": "時乃有古有今，而道竟無來無去；既名不去，足顯不來，文略故也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "时乃有古有今，而道竟无来无去；既名不去，足显不来，文略故也。", "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": "自古及今其名不去" }, { "id": "c026", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "以閱眾甫", "kind": "note", "text": "閱，覽也；甫，始也。至道雖復無來無去，亦而去而來，故能覽古察今，應夫終始也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "阅，览也；甫，始也。至道虽复无来无去，亦而去而来，故能览古察今，应夫终始也。", "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": "以阅众甫" }, { "id": "c027", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "吾何以知眾甫之然哉以此", "kind": "note", "text": "此假設問也。老君云：我何以知始終之事？只用此真精純信之道、恍恍冥冥之法，故知之也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "此假设问也。老君云：我何以知始终之事？只用此真精纯信之道、恍恍冥冥之法，故知之也。", "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": "吾何以知众甫之然哉以此" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "孔德之容唯道是從", "kind": "note", "text": "孔，甚也；從，順也。設問甚有德人之容狀若何？言此有德人所行，唯虛極之道是順也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "孔，甚也；从，顺也。设问甚有德人之容状若何？言此有德人所行，唯虚极之道是顺也。", "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": "孔德之容唯道是从" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "孔德之容唯道是從", "kind": "note", "text": "孔，甚也；從，順也；容，容狀也。欲明學人所以順合至道，故云甚有德人之容狀若何。言甚有德人之容，唯虛極之道是順。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "孔，甚也；从，顺也；容，容状也。欲明学人所以顺合至道，故云甚有德人之容状若何。言甚有德人之容，唯虚极之道是顺。", "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": "孔德之容唯道是从" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "道之為物唯恍唯惚", "kind": "note", "text": "此明孔德所從之道，不有不無，沖用難名，故云恍惚。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此明孔德所从之道，不有不无，冲用难名，故云恍惚。", "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": "道之为物唯恍唯惚" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "道之為物唯恍唯惚", "kind": "note", "text": "此明虛極妙本為物形狀，即孔德所從之道也。虛極妙本，強名曰道。道之為物，其運動靜，形狀若何？言此妙本不有不無，難為名稱：欲謂之有，則寂然無象；欲謂之無，則湛似或存。無有難名，故謂之為恍惚爾。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此明虚极妙本为物形状，即孔德所从之道也。虚极妙本，强名曰道。道之为物，其运动静，形状若何？言此妙本不有不无，难为名称：欲谓之有，则寂然无象；欲谓之无，则湛似或存。无有难名，故谓之为恍惚尔。", "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": "道之为物唯恍唯惚" }, { "id": "c032", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "惚兮恍兮其中有象", "kind": "note", "text": "惚，無也；恍，有也。兆見曰象。自無而降有，其中兆見一切物象也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "惚，无也；恍，有也。兆见曰象。自无而降有，其中兆见一切物象也。", "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": "惚兮恍兮其中有象" }, { "id": "c033", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "惚兮恍兮其中有象", "kind": "note", "text": "此明降生本迹也。惚，無也；恍，有也；兆見曰象。妙本無物，故謂之惚；生化有形，故謂之恍。斯則自無而降有，其中兆見一切物象，從本而降迹也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "此明降生本迹也。惚，无也；恍，有也；兆见曰象。妙本无物，故谓之惚；生化有形，故谓之恍。斯则自无而降有，其中兆见一切物象，从本而降迹也。", "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": "惚兮恍兮其中有象" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "恍兮惚兮其中有物", "kind": "note", "text": "物者，即上道之為物也。自有而歸無，還復至道，故云其中有物。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "物者，即上道之为物也。自有而归无，还复至道，故云其中有物。", "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": "恍兮惚兮其中有物" }, { "id": "c035", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "恍兮惚兮其中有物", "kind": "note", "text": "物者，即上道之為物，謂妙本也。妙本降生，兆見眾象；性修反德，則復歸無物，無物即道也。言人修性反德，不離妙本，自有歸無，遺冥至道，故云其中有物，言有妙物也。此攝迹以歸本也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "物者，即上道之为物，谓妙本也。妙本降生，兆见众象；性修反德，则复归无物，无物即道也。言人修性反德，不离妙本，自有归无，遗冥至道，故云其中有物，言有妙物也。此摄迹以归本也。", "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": "恍兮惚兮其中有物" }, { "id": "c036", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "窈兮冥兮其中有精", "kind": "note", "text": "恍惚有無，窈冥不測；生成之用，精妙甚存。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "恍惚有无，窈冥不测；生成之用，精妙甚存。", "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": "窈兮冥兮其中有精" }, { "id": "c037", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "窈兮冥兮其中有精", "kind": "note", "text": "窈冥，深昧也。虛極降生，性修反德，攝迹歸本，妙物或存。窈冥深昧，不可量測，含孕變化，中有至精，故云其中有精也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "窈冥，深昧也。虚极降生，性修反德，摄迹归本，妙物或存。窈冥深昧，不可量测，含孕变化，中有至精，故云其中有精也。", "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": "窈兮冥兮其中有精" }, { "id": "c038", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "其精甚真其中有信", "kind": "note", "text": "冥冥之精，本無假雜；物感必應，應用不差，故云有信。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "冥冥之精，本无假杂；物感必应，应用不差，故云有信。", "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": "其精甚真其中有信" }, { "id": "c039", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "其精甚真其中有信", "kind": "note", "text": "至道妙物，就本非假，變化至精，故其精甚真。生成之功，遍被群有；物感必應，曾不差違，故云其中有信也。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "至道妙物，就本非假，变化至精，故其精甚真。生成之功，遍被群有；物感必应，曾不差违，故云其中有信也。", "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": "其精甚真其中有信" }, { "id": "c040", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "自古及今其名不去", "kind": "note", "text": "言道自古及今生成萬物，物得道用，因用立名。生成之用既今古是同，應用之名故古今不去也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "言道自古及今生成万物，物得道用，因用立名。生成之用既今古是同，应用之名故古今不去也。", "citationFull": "唐玄宗《道德真經注疏》（御注）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注", "lemmaSimp": "自古及今其名不去" }, { "id": "c041", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "自古及今其名不去", "kind": "note", "text": "自古及今，其名不去，以閱眾甫。閱，度閱也；甫，本始也。言道德生成之功、窈冥真精之信，始終無極，今古不渝，故物得道用之名，天清地寧之類，自古至今常不去也。以此精真之信，度閱萬物本始，令各遂其生成之用爾。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "自古及今，其名不去，以阅众甫。阅，度阅也；甫，本始也。言道德生成之功、窈冥真精之信，始终无极，今古不渝，故物得道用之名，天清地宁之类，自古至今常不去也。以此精真之信，度阅万物本始，令各遂其生成之用尔。", "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": "自古及今其名不去" }, { "id": "c042", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "以閱眾甫", "kind": "note", "text": "閱，度閱也；甫，本始也。言至道應用，度閱眾物本始，各遂生成之用也。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "阅，度阅也；甫，本始也。言至道应用，度阅众物本始，各遂生成之用也。", "citationFull": "唐玄宗《道德真經注疏》（御注）", "citationSimp": "唐玄宗《道德真经注疏》", "authorNoteSimp": "御注", "lemmaSimp": "以阅众甫" }, { "id": "c043", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "吾何以知眾甫之然哉以此", "kind": "note", "text": "以此令知萬物皆稟道妙用生成，故爾。", "authorNote": "御注", "citation": "唐玄宗《道德真經注疏》", "textSimp": "以此令知万物皆禀道妙用生成，故尔。", "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": "吾何以知众甫之然哉以此" }, { "id": "c044", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "吾何以知眾甫之然哉以此", "kind": "note", "text": "又詳質云：吾何以知萬物本始皆資稟於道、道必度閱之令遂其生成之用之然哉？答云：此者，以此甚精甚信，凡今萬物皆稟妙用生成，故知之爾。", "authorNote": "御疏", "citation": "唐玄宗《道德真經注疏》", "textSimp": "又详质云：吾何以知万物本始皆资禀于道、道必度阅之令遂其生成之用之然哉？答云：此者，以此甚精甚信，凡今万物皆禀妙用生成，故知之尔。", "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": "吾何以知众甫之然哉以此" }, { "id": "c045", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "孔德之容唯道是從", "kind": "note", "text": "孔，甚也、大也；理，道也；德，物無不包，故言容也。動皆順理，故言從也。亦言大德不由他至，唯從道來也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "孔，甚也、大也；理，道也；德，物无不包，故言容也。动皆顺理，故言从也。亦言大德不由他至，唯从道来也。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "孔德之容唯道是从" }, { "id": "c046", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "道之為物唯怳唯惚", "kind": "note", "text": "未知道是何物而令德從，明矣大道幽玄，深不可識。語其無也，則有物混成；言其有焉，則復歸無物。歸無物而不有，言有物而不無，有無非常，存亡不定，故言怳惚。", "authorNote": "李榮本作「唯怳唯惚」", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "未知道是何物而令德从，明矣大道幽玄，深不可识。语其无也，则有物混成；言其有焉，则复归无物。归无物而不有，言有物而不无，有无非常，存亡不定，故言怳惚。", "citationFull": "李榮《道德真經注》（《道藏》本）（李榮本作「唯怳唯惚」）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "authorNoteSimp": "李荣本作「唯怳唯惚」", "lemmaSimp": "道之为物唯怳唯惚" }, { "id": "c047", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "怳惚中有象惚怳中有物", "kind": "note", "text": "非有非無之真、極玄極奧之道，剖一元而開三象，和二氣而生萬物也。", "authorNote": "李榮本無「兮」字", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "非有非无之真、极玄极奥之道，剖一元而开三象，和二气而生万物也。", "citationFull": "李榮《道德真經注》（《道藏》本）（李榮本無「兮」字）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "authorNoteSimp": "李荣本无「兮」字", "lemmaSimp": "怳惚中有象惚怳中有物" }, { "id": "c048", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "杳冥中有精", "kind": "note", "text": "至理唯一，故言精；妙體無變，故言真。", "authorNote": "李榮本作「杳冥中有精」，無「兮」字", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "至理唯一，故言精；妙体无变，故言真。", "citationFull": "李榮《道德真經注》（《道藏》本）（李榮本作「杳冥中有精」，無「兮」字）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "authorNoteSimp": "李荣本作「杳冥中有精」，无「兮」字", "lemmaSimp": "杳冥中有精" }, { "id": "c049", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "其精甚真其中有信", "kind": "note", "text": "寂乎無象，感而遂通；福善禍淫，影響斯在。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "寂乎无象，感而遂通；福善祸淫，影响斯在。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "其精甚真其中有信" }, { "id": "c050", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "自古及今其名不去以閱眾甫", "kind": "note", "text": "閱，簡也；甫，始也。愚者無知，凡情有滯，謂杳冥之理本絕因緣，怳惚之中元無果報，遂令行善者有怠，長惡者不悛。未識精而有靈，豈知真而有實？言其中有信，欲照理非虛，為救眾生，開方設教。從終至始，簡其善惡之因；自古及今，閱其邪正之行。忠孝者賞之以爵，過忒者罰之以刑。含貫空有，彌羅宇宙；體既獨立而常存，名亦湛然而不去。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "阅，简也；甫，始也。愚者无知，凡情有滞，谓杳冥之理本绝因缘，怳惚之中元无果报，遂令行善者有怠，长恶者不悛。未识精而有灵，岂知真而有实？言其中有信，欲照理非虚，为救众生，开方设教。从终至始，简其善恶之因；自古及今，阅其邪正之行。忠孝者赏之以爵，过忒者罚之以刑。含贯空有，弥罗宇宙；体既独立而常存，名亦湛然而不去。", "citationFull": "李榮《道德真經注》（《道藏》本）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "lemmaSimp": "自古及今其名不去以阅众甫" }, { "id": "c051", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "吾何以知眾甫之然以此哉", "kind": "note", "text": "我何以得知大道自古及今、從終至始，簡閱於物，分別於人，度脫四生，三代不失？但以觀之於見在，足知過去、未來也。", "authorNote": "李榮本末句作「以此哉」", "citation": "李榮《道德真經注》（《道藏》本）", "textSimp": "我何以得知大道自古及今、从终至始，简阅于物，分别于人，度脱四生，三代不失？但以观之于见在，足知过去、未来也。", "citationFull": "李榮《道德真經注》（《道藏》本）（李榮本末句作「以此哉」）", "citationSimp": "李荣《道德真经注》（《道藏》本）", "authorNoteSimp": "李荣本末句作「以此哉」", "lemmaSimp": "吾何以知众甫之然以此哉" }, { "id": "c052", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s006" }, "lemma": "孔德之容", "kind": "note", "text": "夫虛空其德以容物者，唯真精之道是從事乎。然道之為物也，怳兮若有，惚兮若無，不可得而定言。何者？謂其寂寥無形，不可為有，而兆見萬象；謂其千變萬化，卒歸於無物。雖怳怳惚惚、有無不定，窈窈冥冥、陰陽不測，而精真之信存乎其間。夫純粹謂之精，自然謂之真，至誠謂之信；故至誠為之用，粹精謂之體，體用玄合則謂之自然，所謂道法自然也。吾何以知其自然之真哉？以其上自往古，下及來今，道之為名常在不去耳。以其常在不去，是故能閱眾甫。吾何以知眾物之名可閱乎？以此眾物之名非常名，故其名隨世而遷滅；唯道之常名不去，故能閱可名之名耳。夫唯知道之名者，乃可以撫運應務，雖萬物日作於前，而我故無為而治也。", "authorNote": "陸希聲底本「其精甚具」當作「其精甚真」", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫虚空其德以容物者，唯真精之道是从事乎。然道之为物也，怳兮若有，惚兮若无，不可得而定言。何者？谓其寂寥无形，不可为有，而兆见万象；谓其千变万化，卒归于无物。虽怳怳惚惚、有无不定，窈窈冥冥、阴阳不测，而精真之信存乎其间。夫纯粹谓之精，自然谓之真，至诚谓之信；故至诚为之用，粹精谓之体，体用玄合则谓之自然，所谓道法自然也。吾何以知其自然之真哉？以其上自往古，下及来今，道之为名常在不去耳。以其常在不去，是故能阅众甫。吾何以知众物之名可阅乎？以此众物之名非常名，故其名随世而迁灭；唯道之常名不去，故能阅可名之名耳。夫唯知道之名者，乃可以抚运应务，虽万物日作于前，而我故无为而治也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲底本「其精甚具」當作「其精甚真」）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声底本「其精甚具」当作「其精甚真」", "lemmaSimp": "孔德之容" }, { "id": "c053", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s006" }, "lemma": "孔德之容", "kind": "note", "text": "其遺物離形，至於若遺；其去智忘心，至於若鄙，則其容之甚德者也。夫將何從哉？唯道之從而已。道之為物，唯恍唯惚。方惚而恍，恍則不昧，不昧則明，明則疑於有物也，然其中有象；象者，疑於有物而非物也，故曰無物之象，又曰大象無形。方恍而惚，惚則不皦，不皦則晦，晦則疑於無物也，然其中有物；物者，疑於無物而有物者也，故曰無狀之狀，又曰有物混成。恍惚則不測，不測則神矣；窈冥者，神之又神者也，神之又神而能精焉，故曰窈兮冥兮，其中有精。精者，得道之一而不雜者也。天下之物，真而不偽、信而不忒、常而不變，未有加於此，而天下之始吾於是乎閱之，故曰其精甚真、其中有信；自古及今，其名不去，以閱眾甫。故為道者不皦不昧，存其恍惚，無視無聽，致其窈冥。有象此有物，有物此有精，有精此有信；為道至於有信，則與吾心符而至物得矣。欲知天地萬物之所以為天地萬物者，莫不始於此而已，故曰吾何以知眾甫之然哉？以此。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "其遗物离形，至于若遗；其去智忘心，至于若鄙，则其容之甚德者也。夫将何从哉？唯道之从而已。道之为物，唯恍唯惚。方惚而恍，恍则不昧，不昧则明，明则疑于有物也，然其中有象；象者，疑于有物而非物也，故曰无物之象，又曰大象无形。方恍而惚，惚则不皦，不皦则晦，晦则疑于无物也，然其中有物；物者，疑于无物而有物者也，故曰无状之状，又曰有物混成。恍惚则不测，不测则神矣；窈冥者，神之又神者也，神之又神而能精焉，故曰窈兮冥兮，其中有精。精者，得道之一而不杂者也。天下之物，真而不伪、信而不忒、常而不变，未有加于此，而天下之始吾于是乎阅之，故曰其精甚真、其中有信；自古及今，其名不去，以阅众甫。故为道者不皦不昧，存其恍惚，无视无听，致其窈冥。有象此有物，有物此有精，有精此有信；为道至于有信，则与吾心符而至物得矣。欲知天地万物之所以为天地万物者，莫不始于此而已，故曰吾何以知众甫之然哉？以此。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "孔德之容" }, { "id": "c054", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "孔德之容惟道是從", "kind": "note", "text": "道無形也，及其運而為德，則有容矣。故德者，道之見也。自是推之，則眾有之容，皆道之見於物者也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "道无形也，及其运而为德，则有容矣。故德者，道之见也。自是推之，则众有之容，皆道之见于物者也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "孔德之容惟道是从" }, { "id": "c055", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s003" }, "lemma": "道之為物唯恍唯惚", "kind": "note", "text": "道非有無，故以恍惚言之。然及其運而成象，著而成物，未有不出於惚恍者也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "道非有无，故以恍惚言之。然及其运而成象，着而成物，未有不出于惚恍者也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "道之为物唯恍唯惚" }, { "id": "c056", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "窈兮冥兮其中有精", "kind": "note", "text": "方有無之未定，惚恍而不可見；及夫有無之交，則見其窈冥深眇，雖未成形，而精存乎其中矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "方有无之未定，惚恍而不可见；及夫有无之交，则见其窈冥深眇，虽未成形，而精存乎其中矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "窈兮冥兮其中有精" }, { "id": "c057", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "其精甚真其中有信", "kind": "note", "text": "物至於成形，則真偽雜矣；方其有精，不容偽也。真偽既雜，自一而為二，自二而為三，紛然錯出，不可復信矣；方其有精，不吾欺也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "物至于成形，则真伪杂矣；方其有精，不容伪也。真伪既杂，自一而为二，自二而为三，纷然错出，不可复信矣；方其有精，不吾欺也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "其精甚真其中有信" }, { "id": "c058", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "自古及今其名不去以閱眾甫", "kind": "note", "text": "古今雖異，而道則不去，故以不去名之。唯未嘗去，故能以閱眾有之變也。甫，美也，雖萬物之美，不免於變也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "古今虽异，而道则不去，故以不去名之。唯未尝去，故能以阅众有之变也。甫，美也，虽万物之美，不免于变也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "自古及今其名不去以阅众甫" }, { "id": "c059", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "吾何以知眾甫之然哉以此", "kind": "note", "text": "聖人之所以知萬物之所以然者，以能體道而不去故也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人之所以知万物之所以然者，以能体道而不去故也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "吾何以知众甫之然哉以此" }, { "id": "c060", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "孔德之容惟道是從", "kind": "note", "text": "孔德，猶言盛德；容，謂有而可見者；從，由也。萬有皆本乎德，凡形氣之可見者，德之容也；然德之所以有此容者，由道中出。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "孔德，犹言盛德；容，谓有而可见者；从，由也。万有皆本乎德，凡形气之可见者，德之容也；然德之所以有此容者，由道中出。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "孔德之容惟道是从" }, { "id": "c061", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s002" }, "lemma": "道之為物惟恍惟惚", "kind": "note", "text": "德自道中出，而道則無也。德者，道所為物，而似無似有，不可得而見，故曰恍惚。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "德自道中出，而道则无也。德者，道所为物，而似无似有，不可得而见，故曰恍惚。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "道之为物惟恍惟惚" }, { "id": "c062", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "恍兮惚兮其中有物惚兮恍兮其中有象", "kind": "note", "text": "其字指德而言。物者，物生以後之形；象者，物生以前之氣。德雖恍惚惚恍不可見，然形之可見者成物，氣之可見者成象，皆德中之所有。先儒謂「沖漠無朕而萬有森然已具」者，此也。", "authorNote": "吳澄本此二句作「恍兮惚兮，其中有物；惚兮恍兮，其中有象」，與王弼本上下互易", "citation": "吳澄《道德真經注》", "textSimp": "其字指德而言。物者，物生以后之形；象者，物生以前之气。德虽恍惚惚恍不可见，然形之可见者成物，气之可见者成象，皆德中之所有。先儒谓「冲漠无朕而万有森然已具」者，此也。", "citationFull": "吳澄《道德真經注》（吳澄本此二句作「恍兮惚兮，其中有物；惚兮恍兮，其中有象」，與王弼本上下互易）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄本此二句作「恍兮惚兮，其中有物；惚兮恍兮，其中有象」，与王弼本上下互易", "lemmaSimp": "恍兮惚兮其中有物惚兮恍兮其中有象" }, { "id": "c063", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "窈兮冥兮其中有精", "kind": "note", "text": "恍惚雖不可見，而似無似有，猶似可見；窈冥則昏昏昧昧，全不見矣，此道之無也。其字指道而言，精謂德也。有物有象者，德之容，皆其粗也；德者，有物有象之本，乃其精也。莊子曰「以德為本，以本為精」。上文言物象本乎德，此言德出乎道。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "恍惚虽不可见，而似无似有，犹似可见；窈冥则昏昏昧昧，全不见矣，此道之无也。其字指道而言，精谓德也。有物有象者，德之容，皆其粗也；德者，有物有象之本，乃其精也。庄子曰「以德为本，以本为精」。上文言物象本乎德，此言德出乎道。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "窈兮冥兮其中有精" }, { "id": "c064", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "其精甚真其中有信", "kind": "note", "text": "二其字又指德言。真謂道也；信，實也，與真字同義。物象為粗，而德為精；其為精者，乃甚真之道也，德之中有至實之道在焉。上文言道之中有德，此言德之中有道，蓋道即德也，德即道也。首章曰「此兩者同」。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "二其字又指德言。真谓道也；信，实也，与真字同义。物象为粗，而德为精；其为精者，乃甚真之道也，德之中有至实之道在焉。上文言道之中有德，此言德之中有道，盖道即德也，德即道也。首章曰「此两者同」。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "其精甚真其中有信" }, { "id": "c065", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "自古及今其名不去以閱眾甫", "kind": "note", "text": "不去，謂常存也；閱，猶歷也；甫，美也；眾甫，萬有也。萬有之美有時變滅，惟孔德由道中出者，自古及今不變滅而常存，故以不去二字名之，以其有常而遍歷古今無常之萬有也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "不去，谓常存也；阅，犹历也；甫，美也；众甫，万有也。万有之美有时变灭，惟孔德由道中出者，自古及今不变灭而常存，故以不去二字名之，以其有常而遍历古今无常之万有也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "自古及今其名不去以阅众甫" }, { "id": "c066", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "吾何以知眾甫之然哉以此", "kind": "note", "text": "然，如此也。吾何以能知萬物之變滅無常如此哉？以此孔德之有常者知之也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "然，如此也。吾何以能知万物之变灭无常如此哉？以此孔德之有常者知之也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "吾何以知众甫之然哉以此" }, { "id": "c067", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s006" }, "lemma": "孔德之容", "kind": "note", "text": "此章言道乃無形名之形名也。孔，猶盛也。謂道本無形，而有道之士，和氣集於中，英華發現於外，而為盛德之容。且此德容，皆從道體所發，即是道之形容也。故曰孔德之容，惟道是從。然此道體本自無形，又無一定之象可見，故曰道之為物，惟恍惟惚。恍惚，謂似有若無、不可定指之意。然且無象之中，似有物象存焉，故曰惚兮恍，其中有象；恍兮惚，其中有物。其體至深至幽，不可窺測。且此幽深窈冥之中，而有至精無妄之體存焉，故曰窈兮冥，其中有精。其精甚真，此正楞嚴所謂唯一精真。精色不沈，發現幽秘，此則名為識陰區宇也，學者應知。然此識體雖是無形，而於六根門頭，應用不失其時，故曰其中有信。此上皆無形之形，下言無名之名。謂世間眾美之名自外來者，皆是假名無實，故其名易去；惟此道體有實有名，故自古及今，其名不去，以閱眾甫也。閱，猶經歷；甫，美也，謂眾美皆具。是以聖人功流萬世而名不朽者，以其皆從至道體中流出故耳。其如世間王侯將相之名，皆從人欲中來，故其功亦朽，而名亦安在哉？唯有道者，不期於功而功自大，不期於名而名不朽。是知聖人內有大道之實，外有盛德之容，眾美皆具，惟自道中而發也，故曰吾何以知眾甫之然哉？以此。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "此章言道乃无形名之形名也。孔，犹盛也。谓道本无形，而有道之士，和气集于中，英华发现于外，而为盛德之容。且此德容，皆从道体所发，即是道之形容也。故曰孔德之容，惟道是从。然此道体本自无形，又无一定之象可见，故曰道之为物，惟恍惟惚。恍惚，谓似有若无、不可定指之意。然且无象之中，似有物象存焉，故曰惚兮恍，其中有象；恍兮惚，其中有物。其体至深至幽，不可窥测。且此幽深窈冥之中，而有至精无妄之体存焉，故曰窈兮冥，其中有精。其精甚真，此正楞严所谓唯一精真。精色不沈，发现幽秘，此则名为识阴区宇也，学者应知。然此识体虽是无形，而于六根门头，应用不失其时，故曰其中有信。此上皆无形之形，下言无名之名。谓世间众美之名自外来者，皆是假名无实，故其名易去；惟此道体有实有名，故自古及今，其名不去，以阅众甫也。阅，犹经历；甫，美也，谓众美皆具。是以圣人功流万世而名不朽者，以其皆从至道体中流出故耳。其如世间王侯将相之名，皆从人欲中来，故其功亦朽，而名亦安在哉？唯有道者，不期于功而功自大，不期于名而名不朽。是知圣人内有大道之实，外有盛德之容，众美皆具，惟自道中而发也，故曰吾何以知众甫之然哉？以此。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "孔德之容" }, { "id": "c068", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "孔德之容", "kind": "note", "text": "孔，大也；從，自也。言盛德之容，皆自道中出也。怳忽似有似無，窈冥則全不可見，此皆言道之無也。有物有象者，德之容，猶其粗者；德則有物有象之本，尤其精也。莊子云「以德為本，以本為精」，是言德出乎道也。信，驗也。甫者，稱謂之直詞，眾甫猶言眾有，《廣雅》云「甫，眾也」。王氏道曰：孔德之容，即前章泊兮未兆以下是也；盛德之容，皆從道出，此聖人所以貴食母也。下乃反復形容道體之妙：物即象也，真即精也，信即真也，變文協韻耳。眾甫，天地萬物自道出者皆是也。眾甫與化遷流，而道則終古自若，故曰自古及今，其名不去，以閱眾甫。吾何以知眾甫為道所閱哉？正以體道至真至信，無可變壞，故常主萬象，如傳舍之閱過客然也。李氏嘉謨曰：有中之有，眾皆以為有，而不知盡妄也；無中之有，人所不知，而不知其有至真也。惟其真而不假，故不以有而存，不以無而亡，是謂有信，終古不變不易。聖人所以能觀群有之始，而知群有之所由然，以其體於至無，故能觀眾有也。源案：焦氏竑以甫為始，謂觀其徼則後際空，閱眾始則前際空，萬物並作而觀其復，則當虛空；姚氏鼐又謂眾甫聖賢也，同有此道，可以知先聖後聖之狀如一矣。二說並通，然非本旨。", "authorNote": "魏源本無「唯」字；底本「無可變壤」當作「無可變壞」", "citation": "魏源《老子本義》", "textSimp": "孔，大也；从，自也。言盛德之容，皆自道中出也。怳忽似有似无，窈冥则全不可见，此皆言道之无也。有物有象者，德之容，犹其粗者；德则有物有象之本，尤其精也。庄子云「以德为本，以本为精」，是言德出乎道也。信，验也。甫者，称谓之直词，众甫犹言众有，《广雅》云「甫，众也」。王氏道曰：孔德之容，即前章泊兮未兆以下是也；盛德之容，皆从道出，此圣人所以贵食母也。下乃反复形容道体之妙：物即象也，真即精也，信即真也，变文协韵耳。众甫，天地万物自道出者皆是也。众甫与化迁流，而道则终古自若，故曰自古及今，其名不去，以阅众甫。吾何以知众甫为道所阅哉？正以体道至真至信，无可变坏，故常主万象，如传舍之阅过客然也。李氏嘉谟曰：有中之有，众皆以为有，而不知尽妄也；无中之有，人所不知，而不知其有至真也。惟其真而不假，故不以有而存，不以无而亡，是谓有信，终古不变不易。圣人所以能观群有之始，而知群有之所由然，以其体于至无，故能观众有也。源案：焦氏竑以甫为始，谓观其徼则后际空，阅众始则前际空，万物并作而观其复，则当虚空；姚氏鼐又谓众甫圣贤也，同有此道，可以知先圣后圣之状如一矣。二说并通，然非本旨。", "citationFull": "魏源《老子本義》（魏源本無「唯」字；底本「無可變壤」當作「無可變壞」）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源本无「唯」字；底本「无可变壤」当作「无可变坏」", "lemmaSimp": "孔德之容" }, { "id": "c069", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s006" }, "lemma": "孔德之容", "kind": "note", "text": "兩者相耦而有「中」。「恍惚」無耦，無耦無「中」，而惡知介乎耦，則非左即右，而不得為「中」也？「中」者，入乎耦而含耦者也。雖有堅金，可鍛而液；雖有積土，可漂而夷；然則金土不能保其性矣。既有溫泉，亦有寒火；然則水火不能守其真矣。不銑而堅於金，不厚而敦於土，不暄而炎於火，不潤而寒於水者，誰耶？閱其變而不遷，知其然而不往，故真莫尚於無實，信莫大於不復，名莫永於彼此不易，而容莫美於萬一不殊。私天之機，棄道之似，夫乃可字之曰「孔德」。", "authorNote": "", "citation": "王夫之《老子衍》", "textSimp": "两者相耦而有「中」。「恍惚」无耦，无耦无「中」，而恶知介乎耦，则非左即右，而不得为「中」也？「中」者，入乎耦而含耦者也。虽有坚金，可锻而液；虽有积土，可漂而夷；然则金土不能保其性矣。既有温泉，亦有寒火；然则水火不能守其真矣。不铣而坚于金，不厚而敦于土，不暄而炎于火，不润而寒于水者，谁耶？阅其变而不迁，知其然而不往，故真莫尚于无实，信莫大于不复，名莫永于彼此不易，而容莫美于万一不殊。私天之机，弃道之似，夫乃可字之曰「孔德」。", "citationFull": "王夫之《老子衍》", "citationSimp": "王夫之《老子衍》", "lemmaSimp": "孔德之容" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 4, "char": "孔德之容", "charSimp": "孔德之容", "startSimp": 0, "endSimp": 4, "pinyin": "kǒng dé zhī róng", "gloss": "孔，大也；一說甚也、空也。德之容，盛德的外貌；一說容為包容。", "glossSimp": "孔，大也；一说甚也、空也。德之容，盛德的外貌；一说容为包容。", "general": "河上公注：「孔，大也。有大德之人無所不容。」王弼注：「孔，空也。唯以空為德，然後乃能動作從道。」唐玄宗御注：「孔，甚也。」三訓並存。", "generalSimp": "河上公注：「孔，大也。有大德之人无所不容。」王弼注：「孔，空也。唯以空为德，然后乃能动作从道。」唐玄宗御注：「孔，甚也。」三训并存。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ] }, { "id": "n002", "sentenceId": "s001", "start": 5, "end": 9, "char": "唯道是從", "charSimp": "唯道是从", "startSimp": 5, "endSimp": 9, "pinyin": "wéi dào shì cóng", "gloss": "唯，獨也；從，順也。只順從於道。", "glossSimp": "唯，独也；从，顺也。只顺从于道。", "general": "河上公注：「唯，獨也。大德之人不隨世俗所行，獨從於道也。」御注：「唯虛極之道是順也。」", "generalSimp": "河上公注：「唯，独也。大德之人不随世俗所行，独从于道也。」御注：「唯虚极之道是顺也。」", "variants": [ "魏源本無「唯」字" ], "variantsSimp": [ "魏源本无「唯」字" ], "refs": [ "河上公注", "御注", "魏源本義" ], "refsSimp": [ "河上公注", "御注", "魏源本义" ] }, { "id": "n003", "sentenceId": "s002", "start": 0, "end": 4, "char": "道之為物", "charSimp": "道之为物", "startSimp": 0, "endSimp": 4, "pinyin": "dào zhī wéi wù", "gloss": "道作為一種存在。為物，作為物、作為存在的樣態。", "glossSimp": "道作为一种存在。为物，作为物、作为存在的样态。", "general": "王弼注：「恍惚，無形不繫之歎。」成玄英疏：「所以言物者，欲明道不離物，物不離道。」", "generalSimp": "王弼注：「恍惚，无形不系之叹。」成玄英疏：「所以言物者，欲明道不离物，物不离道。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏" ], "refsSimp": [ "王弼注", "成玄英疏" ] }, { "id": "n004", "sentenceId": "s002", "start": 5, "end": 9, "char": "唯恍唯惚", "charSimp": "唯恍唯惚", "startSimp": 5, "endSimp": 9, "pinyin": "wéi huǎng wéi hū", "gloss": "恍惚，似有似無、不可定指。恍，若有；惚，若無。", "glossSimp": "恍惚，似有似无、不可定指。恍，若有；惚，若无。", "general": "王弼注：「恍惚，無形不繫之歎。」御疏：「欲謂之有則寂然無象，欲謂之無則湛似或存，故謂之為恍惚。」", "generalSimp": "王弼注：「恍惚，无形不系之叹。」御疏：「欲谓之有则寂然无象，欲谓之无则湛似或存，故谓之为恍惚。」", "variants": [ "惟恍惟惚", "唯怳唯惚", "芒芴" ], "variantsSimp": [ "惟恍惟惚", "唯怳唯惚", "芒芴" ], "refs": [ "王弼注", "御疏", "魏源本義" ], "refsSimp": [ "王弼注", "御疏", "魏源本义" ] }, { "id": "n005", "sentenceId": "s004", "start": 0, "end": 4, "char": "窈兮冥兮", "charSimp": "窈兮冥兮", "startSimp": 0, "endSimp": 4, "pinyin": "yǎo xī míng xī", "gloss": "深遠幽昧的樣子。窈，深遠；冥，幽昧。", "glossSimp": "深远幽昧的样子。窈，深远；冥，幽昧。", "general": "王弼注：「窈冥，深遠之歎。」成玄英疏：「窈冥，深遠也。」李榮本作「杳冥」，無「兮」字。", "generalSimp": "王弼注：「窈冥，深远之叹。」成玄英疏：「窈冥，深远也。」李荣本作「杳冥」，无「兮」字。", "variants": [ "杳冥" ], "variantsSimp": [ "杳冥" ], "refs": [ "王弼注", "成玄英疏", "李榮注" ], "refsSimp": [ "王弼注", "成玄英疏", "李荣注" ] }, { "id": "n006", "sentenceId": "s004", "start": 10, "end": 14, "char": "其精甚真", "charSimp": "其精甚真", "startSimp": 10, "endSimp": 14, "pinyin": "qí jīng shèn zhēn", "gloss": "那精氣極其純真。精，精氣、精微；真，純真不雜。", "glossSimp": "那精气极其纯真。精，精气、精微；真，纯真不杂。", "general": "河上公注：「言道精氣神妙甚真，非有飾也。」成玄英疏：「真精無雜，實非虛假。」陸希聲底本作「其精甚具」，形近而訛。", "generalSimp": "河上公注：「言道精气神妙甚真，非有饰也。」成玄英疏：「真精无杂，实非虚假。」陆希声底本作「其精甚具」，形近而讹。", "variants": [ "其精甚具" ], "variantsSimp": [ "其精甚具" ], "refs": [ "河上公注", "成玄英疏", "陸希聲傳" ], "refsSimp": [ "河上公注", "成玄英疏", "陆希声传" ] }, { "id": "n007", "sentenceId": "s004", "start": 15, "end": 19, "char": "其中有信", "charSimp": "其中有信", "startSimp": 15, "endSimp": 19, "pinyin": "qí zhōng yǒu xìn", "gloss": "其中又有信驗。信，信驗、徵驗，非今語「誠信」。", "glossSimp": "其中又有信验。信，信验、征验，非今语「诚信」。", "general": "王弼注：「信，信驗也。物反窈冥，則真精之極得，萬物之性定。」河上公注：「道匿功藏名，信在其中。」", "generalSimp": "王弼注：「信，信验也。物反窈冥，则真精之极得，万物之性定。」河上公注：「道匿功藏名，信在其中。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ] }, { "id": "n008", "sentenceId": "s005", "start": 5, "end": 9, "char": "其名不去", "charSimp": "其名不去", "startSimp": 5, "endSimp": 9, "pinyin": "qí míng bù qù", "gloss": "道之名不消失。名，道之名；去，消失、離去。", "glossSimp": "道之名不消失。名，道之名；去，消失、离去。", "general": "王弼注：「至真之極，不可得名。無名則是其名也。」河上公注：「從古至今，道常在不去。」", "generalSimp": "王弼注：「至真之极，不可得名。无名则是其名也。」河上公注：「从古至今，道常在不去。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ] }, { "id": "n009", "sentenceId": "s005", "start": 10, "end": 14, "char": "以閱眾甫", "charSimp": "以阅众甫", "startSimp": 10, "endSimp": 14, "pinyin": "yǐ yuè zhòng fǔ", "gloss": "因而覽閱萬物的初始。閱，經歷、覽閱、簡閱；甫，始也，一說美也、眾也。", "glossSimp": "因而览阅万物的初始。阅，经历、览阅、简阅；甫，始也，一说美也、众也。", "general": "河上公注：「閱，稟也。甫，始也。」御注：「閱，度閱也；甫，本始也。」蘇轍注：「甫，美也。」魏源本義：「甫者，稱謂之直詞，眾甫猶言眾有。」", "generalSimp": "河上公注：「阅，禀也。甫，始也。」御注：「阅，度阅也；甫，本始也。」苏辙注：「甫，美也。」魏源本义：「甫者，称谓之直词，众甫犹言众有。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "蘇轍老子解", "魏源本義" ], "refsSimp": [ "河上公注", "御注", "苏辙老子解", "魏源本义" ] }, { "id": "n010", "sentenceId": "s006", "start": 4, "end": 8, "char": "眾甫之然", "charSimp": "众甫之然", "startSimp": 4, "endSimp": 8, "pinyin": "zhòng fǔ zhī rán", "gloss": "萬物初始之所以如此。然，如此；一作「狀」，情狀。", "glossSimp": "万物初始之所以如此。然，如此；一作「状」，情状。", "general": "王弼道藏本作「眾甫之狀哉」；河上公、唐玄宗、成玄英、李榮以下諸本皆作「然哉」。御疏：「吾何以知萬物本始皆資稟於道……之然哉？」", "generalSimp": "王弼道藏本作「众甫之状哉」；河上公、唐玄宗、成玄英、李荣以下诸本皆作「然哉」。御疏：「吾何以知万物本始皆资禀于道……之然哉？」", "variants": [ "眾甫之狀" ], "variantsSimp": [ "众甫之状" ], "refs": [ "王弼注", "御疏", "魏源本義" ], "refsSimp": [ "王弼注", "御疏", "魏源本义" ] } ], "glossary": { "孔德之容": "孔，大也；一說甚也、空也。德之容，盛德的外貌；一說容為包容。", "唯道是從": "唯，獨也；從，順也。只順從於道。", "道之為物": "道作為一種存在。為物，作為物、作為存在的樣態。", "唯恍唯惚": "恍惚，似有似無、不可定指。恍，若有；惚，若無。", "窈兮冥兮": "深遠幽昧的樣子。窈，深遠；冥，幽昧。", "其精甚真": "那精氣極其純真。精，精氣、精微；真，純真不雜。", "其中有信": "其中又有信驗。信，信驗、徵驗，非今語「誠信」。", "其名不去": "道之名不消失。名，道之名；去，消失、離去。", "以閱眾甫": "因而覽閱萬物的初始。閱，經歷、覽閱、簡閱；甫，始也，一說美也、眾也。", "眾甫之然": "萬物初始之所以如此。然，如此；一作「狀」，情狀。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「虛心第二十一」，唐玄宗題「孔德之容章第二十一」，王弼本無章題。吳澄合第十七至十九章為其第十六章，此章為其第十八章，魏源從之，章末並題「右第十八章」；李榮本亦無章題。本站從王弼本分章。", "source": "河上公《老子道德經章句》、唐玄宗《道德真經注疏》、王弼《老子道德經注》、吳澄《道德真經注》、魏源《老子本義》、李榮《道德真經注》", "textSimp": "河上公题「虚心第二十一」，唐玄宗题「孔德之容章第二十一」，王弼本无章题。吴澄合第十七至十九章为其第十六章，此章为其第十八章，魏源从之，章末并题「右第十八章」；李荣本亦无章题。本站从王弼本分章。", "headwordSimp": "章次与章题", "sourceSimp": "河上公《老子道德经章句》、唐玄宗《道德真经注疏》、王弼《老子道德经注》、吴澄《道德真经注》、魏源《老子本义》、李荣《道德真经注》", "id": "k001" }, { "sentenceId": "s001", "headword": "「唯道是從」與「道是從」", "text": "王弼、河上公、唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山諸本作「唯道是從」；魏源本無「唯」字，作「道是從」；傅奕本作「道之從」（據魏源校語）。正文從王弼本作「唯道是從」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、成玄英《老子道德經義疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山诸本作「唯道是从」；魏源本无「唯」字，作「道是从」；傅奕本作「道之从」（据魏源校语）。正文从王弼本作「唯道是从」。", "headwordSimp": "「唯道是从」与「道是从」", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、成玄英《老子道德经义疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k002" }, { "sentenceId": "s002", "headword": "「唯恍唯惚」與「惟恍惟惚」", "text": "王弼本、河上公本作「唯恍唯惚」；唐玄宗、成玄英、蘇轍、吳澄、憨山、魏源、王夫之諸本作「惟恍惟惚」；李榮本作「唯怳唯惚」；傅奕本作「芒芴」（據魏源校語）。正文從王弼本作「唯恍唯惚」。", "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》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼本、河上公本作「唯恍唯惚」；唐玄宗、成玄英、苏辙、吴澄、憨山、魏源、王夫之诸本作「惟恍惟惚」；李荣本作「唯怳唯惚」；傅奕本作「芒芴」（据魏源校语）。正文从王弼本作「唯恍唯惚」。", "headwordSimp": "「唯恍唯惚」与「惟恍惟惚」", "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》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k003" }, { "sentenceId": "s003", "headword": "惚恍四句的次序", "text": "王弼本作「惚兮恍兮，其中有象；恍兮惚兮，其中有物」；河上公本上下互易，作「恍兮忽兮，其中有物；忽兮恍兮，其中有象」；吳澄本亦互易；李榮本作「怳惚中有象，惚怳中有物」，無「兮」字；顧歡本作「惚恍中有物，恍偬中有象」（據魏源校語）。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》、吳澄《道德真經注》、李榮《道德真經注》、魏源《老子本義》", "textSimp": "王弼本作「惚兮恍兮，其中有象；恍兮惚兮，其中有物」；河上公本上下互易，作「恍兮忽兮，其中有物；忽兮恍兮，其中有象」；吴澄本亦互易；李荣本作「怳惚中有象，惚怳中有物」，无「兮」字；顾欢本作「惚恍中有物，恍偬中有象」（据魏源校语）。正文从王弼本。", "headwordSimp": "惚恍四句的次序", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、吴澄《道德真经注》、李荣《道德真经注》、魏源《老子本义》", "id": "k004" }, { "sentenceId": "s003", "headword": "「兮」字有無", "text": "王弼、河上公諸本作「惚兮恍兮」「恍兮惚兮」；唐玄宗御注本、憨山本作「惚兮恍」「恍兮惚」，下無「兮」字；開元本三「其」上並無「兮」字（據魏源校語）。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》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公诸本作「惚兮恍兮」「恍兮惚兮」；唐玄宗御注本、憨山本作「惚兮恍」「恍兮惚」，下无「兮」字；开元本三「其」上并无「兮」字（据魏源校语）。正文从王弼本。", "headwordSimp": "「兮」字有无", "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》", "id": "k005" }, { "sentenceId": "s004", "headword": "「其精甚真」與「其精甚具」", "text": "陸希聲《道德經傳》底本作「其精甚具」，形近而訛，據諸本及文義當作「其精甚真」，今校改。", "source": "陸希聲《道德經傳》", "textSimp": "陆希声《道德经传》底本作「其精甚具」，形近而讹，据诸本及文义当作「其精甚真」，今校改。", "headwordSimp": "「其精甚真」与「其精甚具」", "sourceSimp": "陆希声《道德经传》", "id": "k006" }, { "sentenceId": "s004", "headword": "「窈兮冥兮」與「杳冥」", "text": "王弼、河上公、唐玄宗、成玄英、蘇轍、吳澄、憨山諸本作「窈兮冥兮」；李榮本作「杳冥中有精」，無「兮」字；魏源校語云「窈又作幽」。正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、成玄英《老子道德經義疏》、李榮《道德真經注》、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》", "textSimp": "王弼、河上公、唐玄宗、成玄英、苏辙、吴澄、憨山诸本作「窈兮冥兮」；李荣本作「杳冥中有精」，无「兮」字；魏源校语云「窈又作幽」。正文从王弼本。", "headwordSimp": "「窈兮冥兮」与「杳冥」", "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》、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》", "id": "k007" }, { "sentenceId": "s005", "headword": "「自古及今」與「自今及古」", "text": "王弼、河上公、唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山諸本作「自古及今」；王夫之本作「自今及古」；傅奕本古今二字互倒（據魏源校語）。正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、成玄英《老子道德經義疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、王夫之《老子衍》、魏源《老子本義》", "textSimp": "王弼、河上公、唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山诸本作「自古及今」；王夫之本作「自今及古」；傅奕本古今二字互倒（据魏源校语）。正文从王弼本。", "headwordSimp": "「自古及今」与「自今及古」", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、成玄英《老子道德经义疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、王夫之《老子衍》、魏源《老子本义》", "id": "k008" }, { "sentenceId": "s006", "headword": "「眾甫之然」與「眾甫之狀」", "text": "河上公、唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山諸本作「眾甫之然哉」；王弼道藏本作「眾甫之狀哉」，王夫之本亦作「狀哉」；李約本無「哉」字，《經典釋文》云「一作吾何狀也」；傅奕本「何以」作「奚以」（據魏源校語）。正文從通行本作「然哉」。", "source": "河上公《老子道德經章句》、唐玄宗《道德真經注疏》、成玄英《老子道德經義疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、王弼《老子道德經注》、王夫之《老子衍》、魏源《老子本義》", "textSimp": "河上公、唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山诸本作「众甫之然哉」；王弼道藏本作「众甫之状哉」，王夫之本亦作「状哉」；李约本无「哉」字，《经典释文》云「一作吾何状也」；傅奕本「何以」作「奚以」（据魏源校语）。正文从通行本作「然哉」。", "headwordSimp": "「众甫之然」与「众甫之状」", "sourceSimp": "河上公《老子道德经章句》、唐玄宗《道德真经注疏》、成玄英《老子道德经义疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、王弼《老子道德经注》、王夫之《老子衍》、魏源《老子本义》", "id": "k009" }, { "sentenceId": "s005", "headword": "魏源底本形訛", "text": "魏源《老子本義》底本「無可變壤」，「壤」當作「壞」，形近而訛，據文義校改。", "source": "魏源《老子本義》", "textSimp": "魏源《老子本义》底本「无可变壤」，「壤」当作「坏」，形近而讹，据文义校改。", "headwordSimp": "魏源底本形讹", "sourceSimp": "魏源《老子本义》", "id": "k010" } ], "glossarySimp": { "孔德之容": "孔，大也；一说甚也、空也。德之容，盛德的外貌；一说容为包容。", "唯道是从": "唯，独也；从，顺也。只顺从于道。", "道之为物": "道作为一种存在。为物，作为物、作为存在的样态。", "唯恍唯惚": "恍惚，似有似无、不可定指。恍，若有；惚，若无。", "窈兮冥兮": "深远幽昧的样子。窈，深远；冥，幽昧。", "其精甚真": "那精气极其纯真。精，精气、精微；真，纯真不杂。", "其中有信": "其中又有信验。信，信验、征验，非今语「诚信」。", "其名不去": "道之名不消失。名，道之名；去，消失、离去。", "以阅众甫": "因而览阅万物的初始。阅，经历、览阅、简阅；甫，始也，一说美也、众也。", "众甫之然": "万物初始之所以如此。然，如此；一作「状」，情状。" }, "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": "孔德之容", "headwordSimp": "孔德之容", "pinyin": "kǒng dé zhī róng", "gloss": "孔，大也；一說甚也、空也。德之容，盛德的外貌；一說容為包容。", "glossSimp": "孔，大也；一说甚也、空也。德之容，盛德的外貌；一说容为包容。", "general": "河上公注：「孔，大也。有大德之人無所不容。」王弼注：「孔，空也。唯以空為德，然後乃能動作從道。」唐玄宗御注：「孔，甚也。」三訓並存。", "generalSimp": "河上公注：「孔，大也。有大德之人无所不容。」王弼注：「孔，空也。唯以空为德，然后乃能动作从道。」唐玄宗御注：「孔，甚也。」三训并存。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注" ], "refsSimp": [ "河上公注", "王弼注", "御注" ], "forms": [ { "form": "孔德之容", "formSimp": "孔德之容", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "唯道是從", "headwordSimp": "唯道是从", "pinyin": "wéi dào shì cóng", "gloss": "唯，獨也；從，順也。只順從於道。", "glossSimp": "唯，独也；从，顺也。只顺从于道。", "general": "河上公注：「唯，獨也。大德之人不隨世俗所行，獨從於道也。」御注：「唯虛極之道是順也。」", "generalSimp": "河上公注：「唯，独也。大德之人不随世俗所行，独从于道也。」御注：「唯虚极之道是顺也。」", "variants": [ "魏源本無「唯」字" ], "variantsSimp": [ "魏源本无「唯」字" ], "refs": [ "河上公注", "御注", "魏源本義" ], "refsSimp": [ "河上公注", "御注", "魏源本义" ], "forms": [ { "form": "唯道是從", "formSimp": "唯道是从", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "道之為物", "headwordSimp": "道之为物", "pinyin": "dào zhī wéi wù", "gloss": "道作為一種存在。為物，作為物、作為存在的樣態。", "glossSimp": "道作为一种存在。为物，作为物、作为存在的样态。", "general": "王弼注：「恍惚，無形不繫之歎。」成玄英疏：「所以言物者，欲明道不離物，物不離道。」", "generalSimp": "王弼注：「恍惚，无形不系之叹。」成玄英疏：「所以言物者，欲明道不离物，物不离道。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏" ], "refsSimp": [ "王弼注", "成玄英疏" ], "forms": [ { "form": "道之為物", "formSimp": "道之为物", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "唯恍唯惚", "headwordSimp": "唯恍唯惚", "pinyin": "wéi huǎng wéi hū", "gloss": "恍惚，似有似無、不可定指。恍，若有；惚，若無。", "glossSimp": "恍惚，似有似无、不可定指。恍，若有；惚，若无。", "general": "王弼注：「恍惚，無形不繫之歎。」御疏：「欲謂之有則寂然無象，欲謂之無則湛似或存，故謂之為恍惚。」", "generalSimp": "王弼注：「恍惚，无形不系之叹。」御疏：「欲谓之有则寂然无象，欲谓之无则湛似或存，故谓之为恍惚。」", "variants": [ "惟恍惟惚", "唯怳唯惚", "芒芴" ], "variantsSimp": [ "惟恍惟惚", "唯怳唯惚", "芒芴" ], "refs": [ "王弼注", "御疏", "魏源本義" ], "refsSimp": [ "王弼注", "御疏", "魏源本义" ], "forms": [ { "form": "唯恍唯惚", "formSimp": "唯恍唯惚", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s004", "headword": "窈兮冥兮", "headwordSimp": "窈兮冥兮", "pinyin": "yǎo xī míng xī", "gloss": "深遠幽昧的樣子。窈，深遠；冥，幽昧。", "glossSimp": "深远幽昧的样子。窈，深远；冥，幽昧。", "general": "王弼注：「窈冥，深遠之歎。」成玄英疏：「窈冥，深遠也。」李榮本作「杳冥」，無「兮」字。", "generalSimp": "王弼注：「窈冥，深远之叹。」成玄英疏：「窈冥，深远也。」李荣本作「杳冥」，无「兮」字。", "variants": [ "杳冥" ], "variantsSimp": [ "杳冥" ], "refs": [ "王弼注", "成玄英疏", "李榮注" ], "refsSimp": [ "王弼注", "成玄英疏", "李荣注" ], "forms": [ { "form": "窈兮冥兮", "formSimp": "窈兮冥兮", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s004", "headword": "其精甚真", "headwordSimp": "其精甚真", "pinyin": "qí jīng shèn zhēn", "gloss": "那精氣極其純真。精，精氣、精微；真，純真不雜。", "glossSimp": "那精气极其纯真。精，精气、精微；真，纯真不杂。", "general": "河上公注：「言道精氣神妙甚真，非有飾也。」成玄英疏：「真精無雜，實非虛假。」陸希聲底本作「其精甚具」，形近而訛。", "generalSimp": "河上公注：「言道精气神妙甚真，非有饰也。」成玄英疏：「真精无杂，实非虚假。」陆希声底本作「其精甚具」，形近而讹。", "variants": [ "其精甚具" ], "variantsSimp": [ "其精甚具" ], "refs": [ "河上公注", "成玄英疏", "陸希聲傳" ], "refsSimp": [ "河上公注", "成玄英疏", "陆希声传" ], "forms": [ { "form": "其精甚真", "formSimp": "其精甚真", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "其中有信", "headwordSimp": "其中有信", "pinyin": "qí zhōng yǒu xìn", "gloss": "其中又有信驗。信，信驗、徵驗，非今語「誠信」。", "glossSimp": "其中又有信验。信，信验、征验，非今语「诚信」。", "general": "王弼注：「信，信驗也。物反窈冥，則真精之極得，萬物之性定。」河上公注：「道匿功藏名，信在其中。」", "generalSimp": "王弼注：「信，信验也。物反窈冥，则真精之极得，万物之性定。」河上公注：「道匿功藏名，信在其中。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ], "forms": [ { "form": "其中有信", "formSimp": "其中有信", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s005", "headword": "其名不去", "headwordSimp": "其名不去", "pinyin": "qí míng bù qù", "gloss": "道之名不消失。名，道之名；去，消失、離去。", "glossSimp": "道之名不消失。名，道之名；去，消失、离去。", "general": "王弼注：「至真之極，不可得名。無名則是其名也。」河上公注：「從古至今，道常在不去。」", "generalSimp": "王弼注：「至真之极，不可得名。无名则是其名也。」河上公注：「从古至今，道常在不去。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ], "forms": [ { "form": "其名不去", "formSimp": "其名不去", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "以閱眾甫", "headwordSimp": "以阅众甫", "pinyin": "yǐ yuè zhòng fǔ", "gloss": "因而覽閱萬物的初始。閱，經歷、覽閱、簡閱；甫，始也，一說美也、眾也。", "glossSimp": "因而览阅万物的初始。阅，经历、览阅、简阅；甫，始也，一说美也、众也。", "general": "河上公注：「閱，稟也。甫，始也。」御注：「閱，度閱也；甫，本始也。」蘇轍注：「甫，美也。」魏源本義：「甫者，稱謂之直詞，眾甫猶言眾有。」", "generalSimp": "河上公注：「阅，禀也。甫，始也。」御注：「阅，度阅也；甫，本始也。」苏辙注：「甫，美也。」魏源本义：「甫者，称谓之直词，众甫犹言众有。」", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "御注", "蘇轍老子解", "魏源本義" ], "refsSimp": [ "河上公注", "御注", "苏辙老子解", "魏源本义" ], "forms": [ { "form": "以閱眾甫", "formSimp": "以阅众甫", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s006", "headword": "眾甫之然", "headwordSimp": "众甫之然", "pinyin": "zhòng fǔ zhī rán", "gloss": "萬物初始之所以如此。然，如此；一作「狀」，情狀。", "glossSimp": "万物初始之所以如此。然，如此；一作「状」，情状。", "general": "王弼道藏本作「眾甫之狀哉」；河上公、唐玄宗、成玄英、李榮以下諸本皆作「然哉」。御疏：「吾何以知萬物本始皆資稟於道……之然哉？」", "generalSimp": "王弼道藏本作「众甫之状哉」；河上公、唐玄宗、成玄英、李荣以下诸本皆作「然哉」。御疏：「吾何以知万物本始皆资禀于道……之然哉？」", "variants": [ "眾甫之狀" ], "variantsSimp": [ "众甫之状" ], "refs": [ "王弼注", "御疏", "魏源本義" ], "refsSimp": [ "王弼注", "御疏", "魏源本义" ], "forms": [ { "form": "眾甫之然", "formSimp": "众甫之然", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 11, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "孔德之容", "headwordSimp": "孔德之容", "pinyin": "", "gloss": "孔，大也；一說甚也、空也。德之容，盛德的外貌；一說容為包容。", "glossSimp": "孔，大也；一说甚也、空也。德之容，盛德的外貌；一说容为包容。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "孔德之容", "formSimp": "孔德之容", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 12, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "唯道是從", "headwordSimp": "唯道是从", "pinyin": "", "gloss": "唯，獨也；從，順也。只順從於道。", "glossSimp": "唯，独也；从，顺也。只顺从于道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "唯道是從", "formSimp": "唯道是从", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 13, "id": "g003", "noteId": "", "sentenceId": "s002", "headword": "道之為物", "headwordSimp": "道之为物", "pinyin": "", "gloss": "道作為一種存在。為物，作為物、作為存在的樣態。", "glossSimp": "道作为一种存在。为物，作为物、作为存在的样态。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "道之為物", "formSimp": "道之为物", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 14, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "唯恍唯惚", "headwordSimp": "唯恍唯惚", "pinyin": "", "gloss": "恍惚，似有似無、不可定指。恍，若有；惚，若無。", "glossSimp": "恍惚，似有似无、不可定指。恍，若有；惚，若无。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "唯恍唯惚", "formSimp": "唯恍唯惚", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 15, "id": "g005", "noteId": "", "sentenceId": "s004", "headword": "窈兮冥兮", "headwordSimp": "窈兮冥兮", "pinyin": "", "gloss": "深遠幽昧的樣子。窈，深遠；冥，幽昧。", "glossSimp": "深远幽昧的样子。窈，深远；冥，幽昧。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "窈兮冥兮", "formSimp": "窈兮冥兮", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 16, "id": "g006", "noteId": "", "sentenceId": "s004", "headword": "其精甚真", "headwordSimp": "其精甚真", "pinyin": "", "gloss": "那精氣極其純真。精，精氣、精微；真，純真不雜。", "glossSimp": "那精气极其纯真。精，精气、精微；真，纯真不杂。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其精甚真", "formSimp": "其精甚真", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 17, "id": "g007", "noteId": "", "sentenceId": "s004", "headword": "其中有信", "headwordSimp": "其中有信", "pinyin": "", "gloss": "其中又有信驗。信，信驗、徵驗，非今語「誠信」。", "glossSimp": "其中又有信验。信，信验、征验，非今语「诚信」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其中有信", "formSimp": "其中有信", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 18, "id": "g008", "noteId": "", "sentenceId": "s005", "headword": "其名不去", "headwordSimp": "其名不去", "pinyin": "", "gloss": "道之名不消失。名，道之名；去，消失、離去。", "glossSimp": "道之名不消失。名，道之名；去，消失、离去。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其名不去", "formSimp": "其名不去", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 19, "id": "g009", "noteId": "", "sentenceId": "s005", "headword": "以閱眾甫", "headwordSimp": "以阅众甫", "pinyin": "", "gloss": "因而覽閱萬物的初始。閱，經歷、覽閱、簡閱；甫，始也，一說美也、眾也。", "glossSimp": "因而览阅万物的初始。阅，经历、览阅、简阅；甫，始也，一说美也、众也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "以閱眾甫", "formSimp": "以阅众甫", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 20, "id": "g010", "noteId": "", "sentenceId": "s006", "headword": "眾甫之然", "headwordSimp": "众甫之然", "pinyin": "", "gloss": "萬物初始之所以如此。然，如此；一作「狀」，情狀。", "glossSimp": "万物初始之所以如此。然，如此；一作「状」，情状。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "眾甫之然", "formSimp": "众甫之然", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 } ] }, "relations": { "version": "1.0.0", "note": "第二十一章六句的十二家對照。嚴遵道經原卷缺卷一至六，此章《玄德纂疏》無輯文；俞樾《諸子平議》此章未列，故為十二家。河上公、王弼、成玄英、唐玄宗、李榮、蘇轍、吳澄逐句分疏，陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋。諸家訓「孔」有大小、空、甚之異，解「恍惚」有無形、有無不定、不測之神之異，訓「甫」有始、美、眾之異；大旨歸於道體恍惚窈冥而其中有精有信，聖人體之，故能閱眾甫而知其然。", "concepts": [ { "id": "kong-de-zhi-rong-wei-dao-shi-cong", "name": "孔德之容，唯道是從", "nameTrad": "孔德之容，唯道是從", "question": "「孔」是大、是空，還是甚？「德之容」是盛德的外貌，還是德所含蓄的內容？大德何以唯道是從？", "questionTrad": "「孔」是大、是空，還是甚？「德之容」是盛德的外貌，還是德所含蓄的內容？大德何以唯道是從？", "intro": "首句言大德之容唯道是從。河上公謂孔，大也，大德之人無所不容，能受垢濁、處謙沖；唯，獨也，不隨世俗所行，獨從於道。王弼謂孔，空也，唯以空為德，然後乃能動作從道。成玄英謂孔，甚也、大也；容兼容貌、包容二義，大德妙契故能虛容，動止施為獨從於道，出處默語皆是道場。唐玄宗御注謂孔，甚也，從，順也，有德之人所行唯虛極之道是順；御疏申以「容」為容狀，欲明學人所以順合至道。李榮謂孔，甚也、大也，物無不包故言容，動皆順理故言從，大德不由他至、唯從道來。陸希聲謂虛空其德以容物者，唯真精之道是從。呂惠卿謂遺物離形、去智忘心，其容甚德，夫將何從？唯道之從而已。蘇轍謂道無形，及其運而為德則有容，德者道之見，眾有之容皆道之見於物。吳澄謂孔德猶盛德，容謂有而可見者，從，由也；萬有皆本乎德，德之容由道中出。憨山謂道本無形，有道之士和氣集於中、英華發現於外而為盛德之容，皆從道體所發。魏源謂孔，大也；從，自也，盛德之容皆自道中出。王夫之謂真莫尚於無實、信莫大於不復、名莫永於彼此不易、容莫美於萬一不殊，乃可字之曰孔德。諸家訓「孔」雖有大小、空、甚之異，其歸皆謂德之容出於道。", "introTrad": "首句言大德之容唯道是從。河上公謂孔，大也，大德之人無所不容，能受垢濁、處謙沖；唯，獨也，不隨世俗所行，獨從於道。王弼謂孔，空也，唯以空為德，然後乃能動作從道。成玄英謂孔，甚也、大也；容兼容貌、包容二義，大德妙契故能虛容，動止施為獨從於道，出處默語皆是道場。唐玄宗御注謂孔，甚也，從，順也，有德之人所行唯虛極之道是順；御疏申以「容」為容狀，欲明學人所以順合至道。李榮謂孔，甚也、大也，物無不包故言容，動皆順理故言從，大德不由他至、唯從道來。陸希聲謂虛空其德以容物者，唯真精之道是從。呂惠卿謂遺物離形、去智忘心，其容甚德，夫將何從？唯道之從而已。蘇轍謂道無形，及其運而為德則有容，德者道之見，眾有之容皆道之見於物。吳澄謂孔德猶盛德，容謂有而可見者，從，由也；萬有皆本乎德，德之容由道中出。憨山謂道本無形，有道之士和氣集於中、英華發現於外而為盛德之容，皆從道體所發。魏源謂孔，大也；從，自也，盛德之容皆自道中出。王夫之謂真莫尚於無實、信莫大於不復、名莫永於彼此不易、容莫美於萬一不殊，乃可字之曰孔德。諸家訓「孔」雖有大小、空、甚之異，其歸皆謂德之容出於道。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "孔，大也；大德之人無所不容，能受垢濁、處謙沖；唯，獨也，獨從於道。", "thesisTrad": "孔，大也；大德之人無所不容，能受垢濁、處謙沖；唯，獨也，獨從於道。", "noteIds": [ "c001", "c002" ], "workTypeSimp": "注", "thesisSimp": "孔，大也；大德之人无所不容，能受垢浊、处谦冲；唯，独也，独从于道。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "孔，空也；唯以空為德，然後乃能動作從道。", "thesisTrad": "孔，空也；唯以空為德，然後乃能動作從道。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "孔，空也；唯以空为德，然后乃能动作从道。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "孔，甚、大也；容兼容貌、包容，大德妙契故能虛容，動止施為獨從於道。", "thesisTrad": "孔，甚、大也；容兼容貌、包容，大德妙契故能虛容，動止施為獨從於道。", "noteIds": [ "c020" ], "workTypeSimp": "疏", "thesisSimp": "孔，甚、大也；容兼容貌、包容，大德妙契故能虚容，动止施为独从于道。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "孔，甚也；從，順也；有德之人所行，唯虛極之道是順。", "thesisTrad": "孔，甚也；從，順也；有德之人所行，唯虛極之道是順。", "noteIds": [ "c028", "c029" ], "workTypeSimp": "御注", "thesisSimp": "孔，甚也；从，顺也；有德之人所行，唯虚极之道是顺。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "孔，甚、大也；物無不包故言容，動皆順理故言從，大德不由他至、唯從道來。", "thesisTrad": "孔，甚、大也；物無不包故言容，動皆順理故言從，大德不由他至、唯從道來。", "noteIds": [ "c045" ], "workTypeSimp": "注", "thesisSimp": "孔，甚、大也；物无不包故言容，动皆顺理故言从，大德不由他至、唯从道来。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "虛空其德以容物者，唯真精之道是從。", "thesisTrad": "虛空其德以容物者，唯真精之道是從。", "noteIds": [ "c052" ], "workTypeSimp": "传", "thesisSimp": "虚空其德以容物者，唯真精之道是从。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "遺物離形、去智忘心，其容甚德；夫將何從？唯道之從而已。", "thesisTrad": "遺物離形、去智忘心，其容甚德；夫將何從？唯道之從而已。", "noteIds": [ "c053" ], "workTypeSimp": "传", "thesisSimp": "遗物离形、去智忘心，其容甚德；夫将何从？唯道之从而已。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道無形，運而為德則有容；德者道之見，眾有之容皆道之見於物。", "thesisTrad": "道無形，運而為德則有容；德者道之見，眾有之容皆道之見於物。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "道无形，运而为德则有容；德者道之见，众有之容皆道之见于物。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "孔德猶盛德，容謂有而可見者，從，由也；德之容由道中出。", "thesisTrad": "孔德猶盛德，容謂有而可見者，從，由也；德之容由道中出。", "noteIds": [ "c060" ], "workTypeSimp": "注", "thesisSimp": "孔德犹盛德，容谓有而可见者，从，由也；德之容由道中出。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "道本無形，盛德之容皆從道體所發，故曰孔德之容、惟道是從。", "thesisTrad": "道本無形，盛德之容皆從道體所發，故曰孔德之容、惟道是從。", "noteIds": [ "c067" ], "workTypeSimp": "解", "thesisSimp": "道本无形，盛德之容皆从道体所发，故曰孔德之容、惟道是从。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "孔，大也；從，自也；盛德之容皆自道中出。", "thesisTrad": "孔，大也；從，自也；盛德之容皆自道中出。", "noteIds": [ "c068" ], "workTypeSimp": "本义", "thesisSimp": "孔，大也；从，自也；盛德之容皆自道中出。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "真莫尚於無實、信莫大於不復、名莫永於彼此不易、容莫美於萬一不殊，乃可字之曰孔德。", "thesisTrad": "真莫尚於無實、信莫大於不復、名莫永於彼此不易、容莫美於萬一不殊，乃可字之曰孔德。", "noteIds": [ "c069" ], "workTypeSimp": "衍", "thesisSimp": "真莫尚于无实、信莫大于不复、名莫永于彼此不易、容莫美于万一不殊，乃可字之曰孔德。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公謂孔，大也，大德之人無所不容，能受垢濁、處謙沖。", "textTrad": "河上公謂孔，大也，大德之人無所不容，能受垢濁、處謙沖。", "relationSimp": "立论", "textSimp": "河上公谓孔，大也，大德之人无所不容，能受垢浊、处谦冲。" }, { "noteId": "c002", "relation": "注", "relationTrad": "注", "text": "河上公謂唯，獨也，不隨世俗所行，獨從於道。", "textTrad": "河上公謂唯，獨也，不隨世俗所行，獨從於道。", "relationSimp": "注", "textSimp": "河上公谓唯，独也，不随世俗所行，独从于道。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼謂孔，空也；唯以空為德，然後乃能動作從道。", "textTrad": "王弼謂孔，空也；唯以空為德，然後乃能動作從道。", "relationSimp": "注", "textSimp": "王弼谓孔，空也；唯以空为德，然后乃能动作从道。" }, { "noteId": "c020", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂容兼容貌、包容，大德妙契故能虛容，動止施為獨從於道。", "textTrad": "成玄英謂容兼容貌、包容，大德妙契故能虛容，動止施為獨從於道。", "relationSimp": "疏", "textSimp": "成玄英谓容兼容貌、包容，大德妙契故能虚容，动止施为独从于道。" }, { "noteId": "c028", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂孔，甚也；從，順也；有德之人唯虛極之道是順。", "textTrad": "唐玄宗謂孔，甚也；從，順也；有德之人唯虛極之道是順。", "relationSimp": "御注", "textSimp": "唐玄宗谓孔，甚也；从，顺也；有德之人唯虚极之道是顺。" }, { "noteId": "c029", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以容為容狀，欲明學人所以順合至道。", "textTrad": "御疏申以容為容狀，欲明學人所以順合至道。", "relationSimp": "御疏", "textSimp": "御疏申以容为容状，欲明学人所以顺合至道。" }, { "noteId": "c045", "relation": "注", "relationTrad": "注", "text": "李榮謂物無不包故言容，動皆順理故言從，大德不由他至、唯從道來。", "textTrad": "李榮謂物無不包故言容，動皆順理故言從，大德不由他至、唯從道來。", "relationSimp": "注", "textSimp": "李荣谓物无不包故言容，动皆顺理故言从，大德不由他至、唯从道来。" }, { "noteId": "c052", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂虛空其德以容物者，唯真精之道是從。", "textTrad": "陸希聲謂虛空其德以容物者，唯真精之道是從。", "relationSimp": "传", "textSimp": "陆希声谓虚空其德以容物者，唯真精之道是从。" }, { "noteId": "c053", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂遺物離形、去智忘心，其容甚德，唯道之從。", "textTrad": "呂惠卿謂遺物離形、去智忘心，其容甚德，唯道之從。", "relationSimp": "传", "textSimp": "吕惠卿谓遗物离形、去智忘心，其容甚德，唯道之从。" }, { "noteId": "c054", "relation": "解", "relationTrad": "解", "text": "蘇轍謂德者道之見，眾有之容皆道之見於物。", "textTrad": "蘇轍謂德者道之見，眾有之容皆道之見於物。", "relationSimp": "解", "textSimp": "苏辙谓德者道之见，众有之容皆道之见于物。" }, { "noteId": "c060", "relation": "注", "relationTrad": "注", "text": "吳澄謂萬有皆本乎德，德之容由道中出。", "textTrad": "吳澄謂萬有皆本乎德，德之容由道中出。", "relationSimp": "注", "textSimp": "吴澄谓万有皆本乎德，德之容由道中出。" }, { "noteId": "c067", "relation": "解", "relationTrad": "解", "text": "憨山謂盛德之容皆從道體所發，即是道之形容。", "textTrad": "憨山謂盛德之容皆從道體所發，即是道之形容。", "relationSimp": "解", "textSimp": "憨山谓盛德之容皆从道体所发，即是道之形容。" }, { "noteId": "c068", "relation": "本義", "relationTrad": "本義", "text": "魏源謂孔，大也；從，自也；盛德之容皆自道中出。", "textTrad": "魏源謂孔，大也；從，自也；盛德之容皆自道中出。", "relationSimp": "本义", "textSimp": "魏源谓孔，大也；从，自也；盛德之容皆自道中出。" }, { "noteId": "c069", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂容莫美於萬一不殊，乃可字之曰孔德。", "textTrad": "王夫之謂容莫美於萬一不殊，乃可字之曰孔德。", "relationSimp": "衍", "textSimp": "王夫之谓容莫美于万一不殊，乃可字之曰孔德。" } ], "nameSimp": "孔德之容，唯道是从", "questionSimp": "「孔」是大、是空，还是甚？「德之容」是盛德的外貌，还是德所含蓄的内容？大德何以唯道是从？", "introSimp": "首句言大德之容唯道是从。河上公谓孔，大也，大德之人无所不容，能受垢浊、处谦冲；唯，独也，不随世俗所行，独从于道。王弼谓孔，空也，唯以空为德，然后乃能动作从道。成玄英谓孔，甚也、大也；容兼容貌、包容二义，大德妙契故能虚容，动止施为独从于道，出处默语皆是道场。唐玄宗御注谓孔，甚也，从，顺也，有德之人所行唯虚极之道是顺；御疏申以「容」为容状，欲明学人所以顺合至道。李荣谓孔，甚也、大也，物无不包故言容，动皆顺理故言从，大德不由他至、唯从道来。陆希声谓虚空其德以容物者，唯真精之道是从。吕惠卿谓遗物离形、去智忘心，其容甚德，夫将何从？唯道之从而已。苏辙谓道无形，及其运而为德则有容，德者道之见，众有之容皆道之见于物。吴澄谓孔德犹盛德，容谓有而可见者，从，由也；万有皆本乎德，德之容由道中出。憨山谓道本无形，有道之士和气集于中、英华发现于外而为盛德之容，皆从道体所发。魏源谓孔，大也；从，自也，盛德之容皆自道中出。王夫之谓真莫尚于无实、信莫大于不复、名莫永于彼此不易、容莫美于万一不殊，乃可字之曰孔德。诸家训「孔」虽有大小、空、甚之异，其归皆谓德之容出于道。" }, { "id": "dao-zhi-wei-wu-wei-huang-wei-hu", "name": "道之為物，唯恍唯惚", "nameTrad": "道之為物，唯恍唯惚", "question": "「道之為物」是說道也是一物嗎？恍惚是形容道的有無不定，還是形容其不可感知？", "questionTrad": "「道之為物」是說道也是一物嗎？恍惚是形容道的有無不定，還是形容其不可感知？", "intro": "次句言道之為物唯恍唯惚。河上公謂道之於萬物，獨恍忽往來而無所定。王弼謂恍惚，無形不繫之歎。成玄英謂道不有而有、不無而無，有無不定故言恍惚；所以言物者，欲明道不離物、物不離道，道物不一不異。唐玄宗御注謂道不有不無、沖用難名，故云恍惚；御疏申以欲謂之有則寂然無象，欲謂之無則湛似或存。李榮謂大道幽玄，語其無則有物混成，言其有則復歸無物，有無非常、存亡不定。陸希聲謂怳兮若有、惚兮若無，不可得而定言；寂寥無形而兆見萬象，千變萬化而卒歸於無物。呂惠卿謂方惚而恍則不昧而疑於有物，方恍而惚則不皦而疑於無物，恍惚不測則神。蘇轍謂道非有無，故以恍惚言之，及其運而成象、著而成物，未有不出於惚恍。吳澄謂德自道中出而道則無，德似無似有不可得見，故曰恍惚。憨山謂道體本自無形，無一定之象可見，恍惚謂似有若無、不可定指。魏源謂怳忽似有似無、窈冥則全不可見，皆言道之無。王夫之謂恍惚無耦，無耦無「中」，中者入乎耦而含耦。諸家皆不以恍惚為具體之物，而以為道體非有非無、不測難名之狀。", "introTrad": "次句言道之為物唯恍唯惚。河上公謂道之於萬物，獨恍忽往來而無所定。王弼謂恍惚，無形不繫之歎。成玄英謂道不有而有、不無而無，有無不定故言恍惚；所以言物者，欲明道不離物、物不離道，道物不一不異。唐玄宗御注謂道不有不無、沖用難名，故云恍惚；御疏申以欲謂之有則寂然無象，欲謂之無則湛似或存。李榮謂大道幽玄，語其無則有物混成，言其有則復歸無物，有無非常、存亡不定。陸希聲謂怳兮若有、惚兮若無，不可得而定言；寂寥無形而兆見萬象，千變萬化而卒歸於無物。呂惠卿謂方惚而恍則不昧而疑於有物，方恍而惚則不皦而疑於無物，恍惚不測則神。蘇轍謂道非有無，故以恍惚言之，及其運而成象、著而成物，未有不出於惚恍。吳澄謂德自道中出而道則無，德似無似有不可得見，故曰恍惚。憨山謂道體本自無形，無一定之象可見，恍惚謂似有若無、不可定指。魏源謂怳忽似有似無、窈冥則全不可見，皆言道之無。王夫之謂恍惚無耦，無耦無「中」，中者入乎耦而含耦。諸家皆不以恍惚為具體之物，而以為道體非有非無、不測難名之狀。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "道之於萬物，獨恍忽往來而無所定。", "thesisTrad": "道之於萬物，獨恍忽往來而無所定。", "noteIds": [ "c003" ], "workTypeSimp": "注", "thesisSimp": "道之于万物，独恍忽往来而无所定。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "恍惚，無形不繫之歎。", "thesisTrad": "恍惚，無形不繫之歎。", "noteIds": [ "c013" ], "workTypeSimp": "注", "thesisSimp": "恍惚，无形不系之叹。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "道不有而有、不無而無，有無不定故言恍惚；道物不一不異。", "thesisTrad": "道不有而有、不無而無，有無不定故言恍惚；道物不一不異。", "noteIds": [ "c021" ], "workTypeSimp": "疏", "thesisSimp": "道不有而有、不无而无，有无不定故言恍惚；道物不一不异。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "道不有不無、沖用難名；欲謂之有則寂然無象，欲謂之無則湛似或存。", "thesisTrad": "道不有不無、沖用難名；欲謂之有則寂然無象，欲謂之無則湛似或存。", "noteIds": [ "c030", "c031" ], "workTypeSimp": "御注", "thesisSimp": "道不有不无、冲用难名；欲谓之有则寂然无象，欲谓之无则湛似或存。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "大道幽玄，有無非常、存亡不定，故言怳惚。", "thesisTrad": "大道幽玄，有無非常、存亡不定，故言怳惚。", "noteIds": [ "c046" ], "workTypeSimp": "注", "thesisSimp": "大道幽玄，有无非常、存亡不定，故言怳惚。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "怳兮若有、惚兮若無，不可定言；兆見萬象而卒歸於無物。", "thesisTrad": "怳兮若有、惚兮若無，不可定言；兆見萬象而卒歸於無物。", "noteIds": [ "c052" ], "workTypeSimp": "传", "thesisSimp": "怳兮若有、惚兮若无，不可定言；兆见万象而卒归于无物。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "方惚而恍則疑於有物，方恍而惚則疑於無物，恍惚不測則神。", "thesisTrad": "方惚而恍則疑於有物，方恍而惚則疑於無物，恍惚不測則神。", "noteIds": [ "c053" ], "workTypeSimp": "传", "thesisSimp": "方惚而恍则疑于有物，方恍而惚则疑于无物，恍惚不测则神。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道非有無，故以恍惚言之；成象著物未有不出於惚恍。", "thesisTrad": "道非有無，故以恍惚言之；成象著物未有不出於惚恍。", "noteIds": [ "c055" ], "workTypeSimp": "解", "thesisSimp": "道非有无，故以恍惚言之；成象着物未有不出于惚恍。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "德自道中出而道則無，德似無似有不可得見，故曰恍惚。", "thesisTrad": "德自道中出而道則無，德似無似有不可得見，故曰恍惚。", "noteIds": [ "c061" ], "workTypeSimp": "注", "thesisSimp": "德自道中出而道则无，德似无似有不可得见，故曰恍惚。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "道體本自無形，無一定之象可見；恍惚謂似有若無、不可定指。", "thesisTrad": "道體本自無形，無一定之象可見；恍惚謂似有若無、不可定指。", "noteIds": [ "c067" ], "workTypeSimp": "解", "thesisSimp": "道体本自无形，无一定之象可见；恍惚谓似有若无、不可定指。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "怳忽似有似無，窈冥則全不可見，皆言道之無。", "thesisTrad": "怳忽似有似無，窈冥則全不可見，皆言道之無。", "noteIds": [ "c068" ], "workTypeSimp": "本义", "thesisSimp": "怳忽似有似无，窈冥则全不可见，皆言道之无。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "恍惚無耦，無耦無中；中者入乎耦而含耦。", "thesisTrad": "恍惚無耦，無耦無中；中者入乎耦而含耦。", "noteIds": [ "c069" ], "workTypeSimp": "衍", "thesisSimp": "恍惚无耦，无耦无中；中者入乎耦而含耦。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公謂道之於萬物，獨恍忽往來而無所定。", "textTrad": "河上公謂道之於萬物，獨恍忽往來而無所定。", "relationSimp": "立论", "textSimp": "河上公谓道之于万物，独恍忽往来而无所定。" }, { "noteId": "c013", "relation": "注", "relationTrad": "注", "text": "王弼謂恍惚，無形不繫之歎。", "textTrad": "王弼謂恍惚，無形不繫之歎。", "relationSimp": "注", "textSimp": "王弼谓恍惚，无形不系之叹。" }, { "noteId": "c021", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂道有無不定故言恍惚，道物不一不異。", "textTrad": "成玄英謂道有無不定故言恍惚，道物不一不異。", "relationSimp": "疏", "textSimp": "成玄英谓道有无不定故言恍惚，道物不一不异。" }, { "noteId": "c030", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂道不有不無、沖用難名，故云恍惚。", "textTrad": "唐玄宗謂道不有不無、沖用難名，故云恍惚。", "relationSimp": "御注", "textSimp": "唐玄宗谓道不有不无、冲用难名，故云恍惚。" }, { "noteId": "c031", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以欲謂之有則寂然無象，欲謂之無則湛似或存。", "textTrad": "御疏申以欲謂之有則寂然無象，欲謂之無則湛似或存。", "relationSimp": "御疏", "textSimp": "御疏申以欲谓之有则寂然无象，欲谓之无则湛似或存。" }, { "noteId": "c046", "relation": "注", "relationTrad": "注", "text": "李榮謂大道幽玄，有無非常、存亡不定，故言怳惚。", "textTrad": "李榮謂大道幽玄，有無非常、存亡不定，故言怳惚。", "relationSimp": "注", "textSimp": "李荣谓大道幽玄，有无非常、存亡不定，故言怳惚。" }, { "noteId": "c052", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂怳兮若有、惚兮若無，不可得而定言。", "textTrad": "陸希聲謂怳兮若有、惚兮若無，不可得而定言。", "relationSimp": "传", "textSimp": "陆希声谓怳兮若有、惚兮若无，不可得而定言。" }, { "noteId": "c053", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂恍惚不測則神，不昧不晦而疑於有無。", "textTrad": "呂惠卿謂恍惚不測則神，不昧不晦而疑於有無。", "relationSimp": "传", "textSimp": "吕惠卿谓恍惚不测则神，不昧不晦而疑于有无。" }, { "noteId": "c055", "relation": "解", "relationTrad": "解", "text": "蘇轍謂道非有無，故以恍惚言之。", "textTrad": "蘇轍謂道非有無，故以恍惚言之。", "relationSimp": "解", "textSimp": "苏辙谓道非有无，故以恍惚言之。" }, { "noteId": "c061", "relation": "注", "relationTrad": "注", "text": "吳澄謂德似無似有不可得見，故曰恍惚。", "textTrad": "吳澄謂德似無似有不可得見，故曰恍惚。", "relationSimp": "注", "textSimp": "吴澄谓德似无似有不可得见，故曰恍惚。" }, { "noteId": "c067", "relation": "解", "relationTrad": "解", "text": "憨山謂恍惚謂似有若無、不可定指。", "textTrad": "憨山謂恍惚謂似有若無、不可定指。", "relationSimp": "解", "textSimp": "憨山谓恍惚谓似有若无、不可定指。" }, { "noteId": "c068", "relation": "本義", "relationTrad": "本義", "text": "魏源謂怳忽似有似無，皆言道之無。", "textTrad": "魏源謂怳忽似有似無，皆言道之無。", "relationSimp": "本义", "textSimp": "魏源谓怳忽似有似无，皆言道之无。" }, { "noteId": "c069", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂恍惚無耦，無耦無中。", "textTrad": "王夫之謂恍惚無耦，無耦無中。", "relationSimp": "衍", "textSimp": "王夫之谓恍惚无耦，无耦无中。" } ], "nameSimp": "道之为物，唯恍唯惚", "questionSimp": "「道之为物」是说道也是一物吗？恍惚是形容道的有无不定，还是形容其不可感知？", "introSimp": "次句言道之为物唯恍唯惚。河上公谓道之于万物，独恍忽往来而无所定。王弼谓恍惚，无形不系之叹。成玄英谓道不有而有、不无而无，有无不定故言恍惚；所以言物者，欲明道不离物、物不离道，道物不一不异。唐玄宗御注谓道不有不无、冲用难名，故云恍惚；御疏申以欲谓之有则寂然无象，欲谓之无则湛似或存。李荣谓大道幽玄，语其无则有物混成，言其有则复归无物，有无非常、存亡不定。陆希声谓怳兮若有、惚兮若无，不可得而定言；寂寥无形而兆见万象，千变万化而卒归于无物。吕惠卿谓方惚而恍则不昧而疑于有物，方恍而惚则不皦而疑于无物，恍惚不测则神。苏辙谓道非有无，故以恍惚言之，及其运而成象、着而成物，未有不出于惚恍。吴澄谓德自道中出而道则无，德似无似有不可得见，故曰恍惚。憨山谓道体本自无形，无一定之象可见，恍惚谓似有若无、不可定指。魏源谓怳忽似有似无、窈冥则全不可见，皆言道之无。王夫之谓恍惚无耦，无耦无「中」，中者入乎耦而含耦。诸家皆不以恍惚为具体之物，而以为道体非有非无、不测难名之状。" }, { "id": "hu-xi-huang-xi-qi-zhong-you-xiang", "name": "惚兮恍兮，其中有象", "nameTrad": "惚兮恍兮，其中有象", "question": "象與物是道所生之物，還是道體自身所含的象與物？此二句何以互文見義？", "questionTrad": "象與物是道所生之物，還是道體自身所含的象與物？此二句何以互文見義？", "intro": "第三句言恍惚之中有象有物。河上公謂道唯恍忽，其中有一，經營生化、因氣立質；又謂道唯窈冥無形，其中獨有萬物法象。王弼謂以無形始物、不繫成物，萬物以始以成而不知其所以然。成玄英謂中有物即是神，中有象即是炁；道種種變見，故不物而物、不象而象。唐玄宗御注謂惚無恍有，兆見曰象，自無而降有則兆見一切物象；又謂物即道之為物，自有而歸無、還復至道。御疏申以降生本迹、攝迹歸本。李榮謂非有非無之真、極玄極奧之道，剖一元而開三象、和二氣而生萬物。陸希聲謂兆見萬象而不可為有，千變萬化而卒歸於無物。呂惠卿謂象者疑於有物而非物，物者疑於無物而有物，故曰無物之象、無狀之狀。蘇轍謂道非有無，及其運而成象、著而成物，未有不出於惚恍。吳澄謂物者物生以後之形，象者物生以前之氣，皆德中之所有。憨山謂無象之中似有物象存焉。魏源謂有物有象者德之容，猶其粗者，德則有物有象之本。王夫之謂有耦則有「中」，恍惚無耦故無「中」。諸家多不以象物為實有，而以為道體由微至著、由本降迹之徵。", "introTrad": "第三句言恍惚之中有象有物。河上公謂道唯恍忽，其中有一，經營生化、因氣立質；又謂道唯窈冥無形，其中獨有萬物法象。王弼謂以無形始物、不繫成物，萬物以始以成而不知其所以然。成玄英謂中有物即是神，中有象即是炁；道種種變見，故不物而物、不象而象。唐玄宗御注謂惚無恍有，兆見曰象，自無而降有則兆見一切物象；又謂物即道之為物，自有而歸無、還復至道。御疏申以降生本迹、攝迹歸本。李榮謂非有非無之真、極玄極奧之道，剖一元而開三象、和二氣而生萬物。陸希聲謂兆見萬象而不可為有，千變萬化而卒歸於無物。呂惠卿謂象者疑於有物而非物，物者疑於無物而有物，故曰無物之象、無狀之狀。蘇轍謂道非有無，及其運而成象、著而成物，未有不出於惚恍。吳澄謂物者物生以後之形，象者物生以前之氣，皆德中之所有。憨山謂無象之中似有物象存焉。魏源謂有物有象者德之容，猶其粗者，德則有物有象之本。王夫之謂有耦則有「中」，恍惚無耦故無「中」。諸家多不以象物為實有，而以為道體由微至著、由本降迹之徵。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "道唯恍忽，其中有一，經營生化、因氣立質；道唯窈冥無形，其中獨有萬物法象。", "thesisTrad": "道唯恍忽，其中有一，經營生化、因氣立質；道唯窈冥無形，其中獨有萬物法象。", "noteIds": [ "c004", "c005" ], "workTypeSimp": "注", "thesisSimp": "道唯恍忽，其中有一，经营生化、因气立质；道唯窈冥无形，其中独有万物法象。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "以無形始物，不繫成物，萬物以始以成而不知其所以然。", "thesisTrad": "以無形始物，不繫成物，萬物以始以成而不知其所以然。", "noteIds": [ "c014" ], "workTypeSimp": "注", "thesisSimp": "以无形始物，不系成物，万物以始以成而不知其所以然。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "中有物即是神，中有象即是炁；道種種變見，故不物而物、不象而象。", "thesisTrad": "中有物即是神，中有象即是炁；道種種變見，故不物而物、不象而象。", "noteIds": [ "c022" ], "workTypeSimp": "疏", "thesisSimp": "中有物即是神，中有象即是炁；道种种变见，故不物而物、不象而象。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "惚無恍有，兆見曰象；自無降有則兆見物象，自有歸無則還復至道。", "thesisTrad": "惚無恍有，兆見曰象；自無降有則兆見物象，自有歸無則還復至道。", "noteIds": [ "c032", "c033", "c034", "c035" ], "workTypeSimp": "御注", "thesisSimp": "惚无恍有，兆见曰象；自无降有则兆见物象，自有归无则还复至道。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "非有非無之真、極玄極奧之道，剖一元而開三象、和二氣而生萬物。", "thesisTrad": "非有非無之真、極玄極奧之道，剖一元而開三象、和二氣而生萬物。", "noteIds": [ "c047" ], "workTypeSimp": "注", "thesisSimp": "非有非无之真、极玄极奥之道，剖一元而开三象、和二气而生万物。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "兆見萬象而不可為有，千變萬化而卒歸於無物。", "thesisTrad": "兆見萬象而不可為有，千變萬化而卒歸於無物。", "noteIds": [ "c052" ], "workTypeSimp": "传", "thesisSimp": "兆见万象而不可为有，千变万化而卒归于无物。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "象者疑於有物而非物，物者疑於無物而有物，故曰無物之象、無狀之狀。", "thesisTrad": "象者疑於有物而非物，物者疑於無物而有物，故曰無物之象、無狀之狀。", "noteIds": [ "c053" ], "workTypeSimp": "传", "thesisSimp": "象者疑于有物而非物，物者疑于无物而有物，故曰无物之象、无状之状。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道非有無，及其運而成象、著而成物，未有不出於惚恍。", "thesisTrad": "道非有無，及其運而成象、著而成物，未有不出於惚恍。", "noteIds": [ "c055" ], "workTypeSimp": "解", "thesisSimp": "道非有无，及其运而成象、着而成物，未有不出于惚恍。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "物者物生以後之形，象者物生以前之氣，皆德中之所有。", "thesisTrad": "物者物生以後之形，象者物生以前之氣，皆德中之所有。", "noteIds": [ "c062" ], "workTypeSimp": "注", "thesisSimp": "物者物生以后之形，象者物生以前之气，皆德中之所有。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "無象之中似有物象存焉，故曰其中有象、其中有物。", "thesisTrad": "無象之中似有物象存焉，故曰其中有象、其中有物。", "noteIds": [ "c067" ], "workTypeSimp": "解", "thesisSimp": "无象之中似有物象存焉，故曰其中有象、其中有物。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "有物有象者德之容，猶其粗者；德則有物有象之本。", "thesisTrad": "有物有象者德之容，猶其粗者；德則有物有象之本。", "noteIds": [ "c068" ], "workTypeSimp": "本义", "thesisSimp": "有物有象者德之容，犹其粗者；德则有物有象之本。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "有耦則有中，恍惚無耦故無中；介乎耦則非左即右。", "thesisTrad": "有耦則有中，恍惚無耦故無中；介乎耦則非左即右。", "noteIds": [ "c069" ], "workTypeSimp": "衍", "thesisSimp": "有耦则有中，恍惚无耦故无中；介乎耦则非左即右。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公謂道唯恍忽，其中有一，經營生化、因氣立質。", "textTrad": "河上公謂道唯恍忽，其中有一，經營生化、因氣立質。", "relationSimp": "立论", "textSimp": "河上公谓道唯恍忽，其中有一，经营生化、因气立质。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "河上公謂道唯窈冥無形，其中獨有萬物法象。", "textTrad": "河上公謂道唯窈冥無形，其中獨有萬物法象。", "relationSimp": "注", "textSimp": "河上公谓道唯窈冥无形，其中独有万物法象。" }, { "noteId": "c014", "relation": "注", "relationTrad": "注", "text": "王弼謂以無形始物、不繫成物，萬物以始以成而不知其所以然。", "textTrad": "王弼謂以無形始物、不繫成物，萬物以始以成而不知其所以然。", "relationSimp": "注", "textSimp": "王弼谓以无形始物、不系成物，万物以始以成而不知其所以然。" }, { "noteId": "c022", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂中有物即是神，中有象即是炁。", "textTrad": "成玄英謂中有物即是神，中有象即是炁。", "relationSimp": "疏", "textSimp": "成玄英谓中有物即是神，中有象即是炁。" }, { "noteId": "c032", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂惚無恍有，兆見曰象，自無而降有則兆見一切物象。", "textTrad": "唐玄宗謂惚無恍有，兆見曰象，自無而降有則兆見一切物象。", "relationSimp": "御注", "textSimp": "唐玄宗谓惚无恍有，兆见曰象，自无而降有则兆见一切物象。" }, { "noteId": "c033", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以妙本無物故謂之惚，生化有形故謂之恍。", "textTrad": "御疏申以妙本無物故謂之惚，生化有形故謂之恍。", "relationSimp": "御疏", "textSimp": "御疏申以妙本无物故谓之惚，生化有形故谓之恍。" }, { "noteId": "c034", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂物即道之為物，自有而歸無、還復至道。", "textTrad": "唐玄宗謂物即道之為物，自有而歸無、還復至道。", "relationSimp": "御注", "textSimp": "唐玄宗谓物即道之为物，自有而归无、还复至道。" }, { "noteId": "c035", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以性修反德、攝迹歸本，故云其中有物。", "textTrad": "御疏申以性修反德、攝迹歸本，故云其中有物。", "relationSimp": "御疏", "textSimp": "御疏申以性修反德、摄迹归本，故云其中有物。" }, { "noteId": "c047", "relation": "注", "relationTrad": "注", "text": "李榮謂剖一元而開三象，和二氣而生萬物。", "textTrad": "李榮謂剖一元而開三象，和二氣而生萬物。", "relationSimp": "注", "textSimp": "李荣谓剖一元而开三象，和二气而生万物。" }, { "noteId": "c052", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂兆見萬象而不可為有，千變萬化而卒歸於無物。", "textTrad": "陸希聲謂兆見萬象而不可為有，千變萬化而卒歸於無物。", "relationSimp": "传", "textSimp": "陆希声谓兆见万象而不可为有，千变万化而卒归于无物。" }, { "noteId": "c053", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂象者疑於有物而非物，物者疑於無物而有物。", "textTrad": "呂惠卿謂象者疑於有物而非物，物者疑於無物而有物。", "relationSimp": "传", "textSimp": "吕惠卿谓象者疑于有物而非物，物者疑于无物而有物。" }, { "noteId": "c062", "relation": "注", "relationTrad": "注", "text": "吳澄謂物者物生以後之形，象者物生以前之氣。", "textTrad": "吳澄謂物者物生以後之形，象者物生以前之氣。", "relationSimp": "注", "textSimp": "吴澄谓物者物生以后之形，象者物生以前之气。" }, { "noteId": "c067", "relation": "解", "relationTrad": "解", "text": "憨山謂無象之中似有物象存焉。", "textTrad": "憨山謂無象之中似有物象存焉。", "relationSimp": "解", "textSimp": "憨山谓无象之中似有物象存焉。" }, { "noteId": "c068", "relation": "本義", "relationTrad": "本義", "text": "魏源謂有物有象者德之容，德則有物有象之本。", "textTrad": "魏源謂有物有象者德之容，德則有物有象之本。", "relationSimp": "本义", "textSimp": "魏源谓有物有象者德之容，德则有物有象之本。" }, { "noteId": "c069", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂恍惚無耦故無中，介乎耦則非左即右。", "textTrad": "王夫之謂恍惚無耦故無中，介乎耦則非左即右。", "relationSimp": "衍", "textSimp": "王夫之谓恍惚无耦故无中，介乎耦则非左即右。" } ], "nameSimp": "惚兮恍兮，其中有象", "questionSimp": "象与物是道所生之物，还是道体自身所含的象与物？此二句何以互文见义？", "introSimp": "第三句言恍惚之中有象有物。河上公谓道唯恍忽，其中有一，经营生化、因气立质；又谓道唯窈冥无形，其中独有万物法象。王弼谓以无形始物、不系成物，万物以始以成而不知其所以然。成玄英谓中有物即是神，中有象即是炁；道种种变见，故不物而物、不象而象。唐玄宗御注谓惚无恍有，兆见曰象，自无而降有则兆见一切物象；又谓物即道之为物，自有而归无、还复至道。御疏申以降生本迹、摄迹归本。李荣谓非有非无之真、极玄极奥之道，剖一元而开三象、和二气而生万物。陆希声谓兆见万象而不可为有，千变万化而卒归于无物。吕惠卿谓象者疑于有物而非物，物者疑于无物而有物，故曰无物之象、无状之状。苏辙谓道非有无，及其运而成象、着而成物，未有不出于惚恍。吴澄谓物者物生以后之形，象者物生以前之气，皆德中之所有。憨山谓无象之中似有物象存焉。魏源谓有物有象者德之容，犹其粗者，德则有物有象之本。王夫之谓有耦则有「中」，恍惚无耦故无「中」。诸家多不以象物为实有，而以为道体由微至着、由本降迹之征。" }, { "id": "yao-xi-ming-xi-qi-zhong-you-jing", "name": "窈兮冥兮，其中有精", "nameTrad": "窈兮冥兮，其中有精", "question": "精、真、信三者是何關係？「信」是誠信還是信驗？", "questionTrad": "精、真、信三者是何關係？「信」是誠信還是信驗？", "intro": "第四句言窈冥之中有精，其精甚真而中有信驗。河上公謂道唯窈冥，其中有精實，神明相薄、陰陽交會；精氣神妙甚真，非有修飾；道匿功藏名而信在其中。王弼謂窈冥深遠不可得見，而萬物由之；物反窈冥則真精之極得、萬物之性定；信者信驗也。成玄英謂窈冥深遠，有精即精智，智照無方、神功不測；真精無雜、實非虛假；玄道無心，有感斯應，信若四時。唐玄宗御注謂窈冥不測，含孕變化中有至精；冥冥之精本無假雜，物感必應、應用不差故云有信。御疏申以生成之功遍被群有，物感必應曾不差違。李榮謂至理唯一故言精，妙體無變故言真；寂乎無象，感而遂通，福善禍淫影響斯在。陸希聲謂純粹謂之精，自然謂之真，至誠謂之信，體用玄合則謂之自然。呂惠卿謂窈冥者神之又神而能精，精者得道之一而不雜；真而不偽、信而不忒、常而不變。蘇轍謂有無之交見其窈冥深眇，雖未成形而精存其中；方其有精不容偽，真偽既雜則不可復信。吳澄謂窈冥則全不見，此道之無也；精謂德，真謂道，信實也與真同義，德之中有至實之道。憨山謂幽深窈冥之中有至精無妄之體；識體無形而應用不失其時，故曰有信。魏源謂信者驗也，真即精也，信即真也，變文協韻。王夫之謂真莫尚於無實，信莫大於不復。諸家皆以精為道之至微，真為其不雜，信為其應物不差之驗。", "introTrad": "第四句言窈冥之中有精，其精甚真而中有信驗。河上公謂道唯窈冥，其中有精實，神明相薄、陰陽交會；精氣神妙甚真，非有修飾；道匿功藏名而信在其中。王弼謂窈冥深遠不可得見，而萬物由之；物反窈冥則真精之極得、萬物之性定；信者信驗也。成玄英謂窈冥深遠，有精即精智，智照無方、神功不測；真精無雜、實非虛假；玄道無心，有感斯應，信若四時。唐玄宗御注謂窈冥不測，含孕變化中有至精；冥冥之精本無假雜，物感必應、應用不差故云有信。御疏申以生成之功遍被群有，物感必應曾不差違。李榮謂至理唯一故言精，妙體無變故言真；寂乎無象，感而遂通，福善禍淫影響斯在。陸希聲謂純粹謂之精，自然謂之真，至誠謂之信，體用玄合則謂之自然。呂惠卿謂窈冥者神之又神而能精，精者得道之一而不雜；真而不偽、信而不忒、常而不變。蘇轍謂有無之交見其窈冥深眇，雖未成形而精存其中；方其有精不容偽，真偽既雜則不可復信。吳澄謂窈冥則全不見，此道之無也；精謂德，真謂道，信實也與真同義，德之中有至實之道。憨山謂幽深窈冥之中有至精無妄之體；識體無形而應用不失其時，故曰有信。魏源謂信者驗也，真即精也，信即真也，變文協韻。王夫之謂真莫尚於無實，信莫大於不復。諸家皆以精為道之至微，真為其不雜，信為其應物不差之驗。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "道唯窈冥，其中有精實，神明相薄、陰陽交會；精氣甚真，道匿功藏名而信在其中。", "thesisTrad": "道唯窈冥，其中有精實，神明相薄、陰陽交會；精氣甚真，道匿功藏名而信在其中。", "noteIds": [ "c006", "c007", "c008" ], "workTypeSimp": "注", "thesisSimp": "道唯窈冥，其中有精实，神明相薄、阴阳交会；精气甚真，道匿功藏名而信在其中。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "窈冥深遠而萬物由之；物反窈冥則真精之極得、萬物之性定；信，信驗也。", "thesisTrad": "窈冥深遠而萬物由之；物反窈冥則真精之極得、萬物之性定；信，信驗也。", "noteIds": [ "c015", "c016" ], "workTypeSimp": "注", "thesisSimp": "窈冥深远而万物由之；物反窈冥则真精之极得、万物之性定；信，信验也。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "有精即精智，智照無方；真精無雜，有感斯應，信若四時。", "thesisTrad": "有精即精智，智照無方；真精無雜，有感斯應，信若四時。", "noteIds": [ "c023", "c024" ], "workTypeSimp": "疏", "thesisSimp": "有精即精智，智照无方；真精无杂，有感斯应，信若四时。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "窈冥不測而中有至精；冥冥之精本無假雜，物感必應、應用不差故云有信。", "thesisTrad": "窈冥不測而中有至精；冥冥之精本無假雜，物感必應、應用不差故云有信。", "noteIds": [ "c036", "c037", "c038", "c039" ], "workTypeSimp": "御注", "thesisSimp": "窈冥不测而中有至精；冥冥之精本无假杂，物感必应、应用不差故云有信。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "至理唯一故言精，妙體無變故言真；寂乎無象，感而遂通，福善禍淫影響斯在。", "thesisTrad": "至理唯一故言精，妙體無變故言真；寂乎無象，感而遂通，福善禍淫影響斯在。", "noteIds": [ "c048", "c049" ], "workTypeSimp": "注", "thesisSimp": "至理唯一故言精，妙体无变故言真；寂乎无象，感而遂通，福善祸淫影响斯在。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "純粹謂之精，自然謂之真，至誠謂之信；體用玄合則謂之自然。", "thesisTrad": "純粹謂之精，自然謂之真，至誠謂之信；體用玄合則謂之自然。", "noteIds": [ "c052" ], "workTypeSimp": "传", "thesisSimp": "纯粹谓之精，自然谓之真，至诚谓之信；体用玄合则谓之自然。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "窈冥者神之又神而能精，精者得道之一而不雜；真而不偽、信而不忒。", "thesisTrad": "窈冥者神之又神而能精，精者得道之一而不雜；真而不偽、信而不忒。", "noteIds": [ "c053" ], "workTypeSimp": "传", "thesisSimp": "窈冥者神之又神而能精，精者得道之一而不杂；真而不伪、信而不忒。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "有無之交見其窈冥深眇而精存其中；方其有精不容偽。", "thesisTrad": "有無之交見其窈冥深眇而精存其中；方其有精不容偽。", "noteIds": [ "c056", "c057" ], "workTypeSimp": "解", "thesisSimp": "有无之交见其窈冥深眇而精存其中；方其有精不容伪。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "窈冥則全不見，此道之無也；精謂德，真謂道，信實也與真同義。", "thesisTrad": "窈冥則全不見，此道之無也；精謂德，真謂道，信實也與真同義。", "noteIds": [ "c063", "c064" ], "workTypeSimp": "注", "thesisSimp": "窈冥则全不见，此道之无也；精谓德，真谓道，信实也与真同义。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "幽深窈冥之中有至精無妄之體；識體無形而應用不失其時，故曰有信。", "thesisTrad": "幽深窈冥之中有至精無妄之體；識體無形而應用不失其時，故曰有信。", "noteIds": [ "c067" ], "workTypeSimp": "解", "thesisSimp": "幽深窈冥之中有至精无妄之体；识体无形而应用不失其时，故曰有信。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "信者驗也；真即精也，信即真也，變文協韻。", "thesisTrad": "信者驗也；真即精也，信即真也，變文協韻。", "noteIds": [ "c068" ], "workTypeSimp": "本义", "thesisSimp": "信者验也；真即精也，信即真也，变文协韵。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "真莫尚於無實，信莫大於不復。", "thesisTrad": "真莫尚於無實，信莫大於不復。", "noteIds": [ "c069" ], "workTypeSimp": "衍", "thesisSimp": "真莫尚于无实，信莫大于不复。" } }, "chain": [ { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "河上公謂道唯窈冥，其中有精實，神明相薄、陰陽交會。", "textTrad": "河上公謂道唯窈冥，其中有精實，神明相薄、陰陽交會。", "relationSimp": "立论", "textSimp": "河上公谓道唯窈冥，其中有精实，神明相薄、阴阳交会。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "河上公謂道精氣神妙甚真，非有飾也。", "textTrad": "河上公謂道精氣神妙甚真，非有飾也。", "relationSimp": "注", "textSimp": "河上公谓道精气神妙甚真，非有饰也。" }, { "noteId": "c008", "relation": "注", "relationTrad": "注", "text": "河上公謂道匿功藏名，信在其中。", "textTrad": "河上公謂道匿功藏名，信在其中。", "relationSimp": "注", "textSimp": "河上公谓道匿功藏名，信在其中。" }, { "noteId": "c015", "relation": "注", "relationTrad": "注", "text": "王弼謂窈冥深遠不可得見，而萬物由之。", "textTrad": "王弼謂窈冥深遠不可得見，而萬物由之。", "relationSimp": "注", "textSimp": "王弼谓窈冥深远不可得见，而万物由之。" }, { "noteId": "c016", "relation": "注", "relationTrad": "注", "text": "王弼謂物反窈冥則真精之極得，信者信驗也。", "textTrad": "王弼謂物反窈冥則真精之極得，信者信驗也。", "relationSimp": "注", "textSimp": "王弼谓物反窈冥则真精之极得，信者信验也。" }, { "noteId": "c023", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂有精即精智，智照無方、神功不測。", "textTrad": "成玄英謂有精即精智，智照無方、神功不測。", "relationSimp": "疏", "textSimp": "成玄英谓有精即精智，智照无方、神功不测。" }, { "noteId": "c024", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂真精無雜，有感斯應，信若四時。", "textTrad": "成玄英謂真精無雜，有感斯應，信若四時。", "relationSimp": "疏", "textSimp": "成玄英谓真精无杂，有感斯应，信若四时。" }, { "noteId": "c036", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂恍惚有無、窈冥不測，含孕變化中有至精。", "textTrad": "唐玄宗謂恍惚有無、窈冥不測，含孕變化中有至精。", "relationSimp": "御注", "textSimp": "唐玄宗谓恍惚有无、窈冥不测，含孕变化中有至精。" }, { "noteId": "c038", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂冥冥之精本無假雜，物感必應、應用不差故云有信。", "textTrad": "唐玄宗謂冥冥之精本無假雜，物感必應、應用不差故云有信。", "relationSimp": "御注", "textSimp": "唐玄宗谓冥冥之精本无假杂，物感必应、应用不差故云有信。" }, { "noteId": "c039", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以生成之功遍被群有，物感必應曾不差違。", "textTrad": "御疏申以生成之功遍被群有，物感必應曾不差違。", "relationSimp": "御疏", "textSimp": "御疏申以生成之功遍被群有，物感必应曾不差违。" }, { "noteId": "c048", "relation": "注", "relationTrad": "注", "text": "李榮謂至理唯一故言精，妙體無變故言真。", "textTrad": "李榮謂至理唯一故言精，妙體無變故言真。", "relationSimp": "注", "textSimp": "李荣谓至理唯一故言精，妙体无变故言真。" }, { "noteId": "c049", "relation": "注", "relationTrad": "注", "text": "李榮謂寂乎無象，感而遂通，福善禍淫影響斯在。", "textTrad": "李榮謂寂乎無象，感而遂通，福善禍淫影響斯在。", "relationSimp": "注", "textSimp": "李荣谓寂乎无象，感而遂通，福善祸淫影响斯在。" }, { "noteId": "c052", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂純粹為精、自然為真、至誠為信，體用玄合則謂之自然。", "textTrad": "陸希聲謂純粹為精、自然為真、至誠為信，體用玄合則謂之自然。", "relationSimp": "传", "textSimp": "陆希声谓纯粹为精、自然为真、至诚为信，体用玄合则谓之自然。" }, { "noteId": "c053", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂精者得道之一而不雜，真而不偽、信而不忒。", "textTrad": "呂惠卿謂精者得道之一而不雜，真而不偽、信而不忒。", "relationSimp": "传", "textSimp": "吕惠卿谓精者得道之一而不杂，真而不伪、信而不忒。" }, { "noteId": "c056", "relation": "解", "relationTrad": "解", "text": "蘇轍謂有無之交見其窈冥深眇，雖未成形而精存其中。", "textTrad": "蘇轍謂有無之交見其窈冥深眇，雖未成形而精存其中。", "relationSimp": "解", "textSimp": "苏辙谓有无之交见其窈冥深眇，虽未成形而精存其中。" }, { "noteId": "c057", "relation": "解", "relationTrad": "解", "text": "蘇轍謂方其有精不容偽，真偽既雜則不可復信。", "textTrad": "蘇轍謂方其有精不容偽，真偽既雜則不可復信。", "relationSimp": "解", "textSimp": "苏辙谓方其有精不容伪，真伪既杂则不可复信。" }, { "noteId": "c063", "relation": "注", "relationTrad": "注", "text": "吳澄謂窈冥則全不見，此道之無也；精謂德。", "textTrad": "吳澄謂窈冥則全不見，此道之無也；精謂德。", "relationSimp": "注", "textSimp": "吴澄谓窈冥则全不见，此道之无也；精谓德。" }, { "noteId": "c067", "relation": "解", "relationTrad": "解", "text": "憨山謂幽深窈冥之中有至精無妄之體，應用不失其時故曰有信。", "textTrad": "憨山謂幽深窈冥之中有至精無妄之體，應用不失其時故曰有信。", "relationSimp": "解", "textSimp": "憨山谓幽深窈冥之中有至精无妄之体，应用不失其时故曰有信。" }, { "noteId": "c068", "relation": "本義", "relationTrad": "本義", "text": "魏源謂信者驗也，真即精也，信即真也，變文協韻。", "textTrad": "魏源謂信者驗也，真即精也，信即真也，變文協韻。", "relationSimp": "本义", "textSimp": "魏源谓信者验也，真即精也，信即真也，变文协韵。" }, { "noteId": "c069", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂真莫尚於無實，信莫大於不復。", "textTrad": "王夫之謂真莫尚於無實，信莫大於不復。", "relationSimp": "衍", "textSimp": "王夫之谓真莫尚于无实，信莫大于不复。" } ], "nameSimp": "窈兮冥兮，其中有精", "questionSimp": "精、真、信三者是何关系？「信」是诚信还是信验？", "introSimp": "第四句言窈冥之中有精，其精甚真而中有信验。河上公谓道唯窈冥，其中有精实，神明相薄、阴阳交会；精气神妙甚真，非有修饰；道匿功藏名而信在其中。王弼谓窈冥深远不可得见，而万物由之；物反窈冥则真精之极得、万物之性定；信者信验也。成玄英谓窈冥深远，有精即精智，智照无方、神功不测；真精无杂、实非虚假；玄道无心，有感斯应，信若四时。唐玄宗御注谓窈冥不测，含孕变化中有至精；冥冥之精本无假杂，物感必应、应用不差故云有信。御疏申以生成之功遍被群有，物感必应曾不差违。李荣谓至理唯一故言精，妙体无变故言真；寂乎无象，感而遂通，福善祸淫影响斯在。陆希声谓纯粹谓之精，自然谓之真，至诚谓之信，体用玄合则谓之自然。吕惠卿谓窈冥者神之又神而能精，精者得道之一而不杂；真而不伪、信而不忒、常而不变。苏辙谓有无之交见其窈冥深眇，虽未成形而精存其中；方其有精不容伪，真伪既杂则不可复信。吴澄谓窈冥则全不见，此道之无也；精谓德，真谓道，信实也与真同义，德之中有至实之道。憨山谓幽深窈冥之中有至精无妄之体；识体无形而应用不失其时，故曰有信。魏源谓信者验也，真即精也，信即真也，变文协韵。王夫之谓真莫尚于无实，信莫大于不复。诸家皆以精为道之至微，真为其不杂，信为其应物不差之验。" }, { "id": "zi-gu-ji-jin-qi-ming-bu-qu", "name": "自古及今，其名不去", "nameTrad": "自古及今，其名不去", "question": "「其名」是道之名還是德之名？「以閱眾甫」是道閱萬物之始，還是萬物閱道？", "questionTrad": "「其名」是道之名還是德之名？「以閱眾甫」是道閱萬物之始，還是萬物閱道？", "intro": "第五句言自古及今道名不去，以閱眾甫。河上公謂自從也，從古至今道常在不去；閱，稟也，甫，始也，道稟萬物始生、從道受氣。王弼謂至真之極不可得名，無名則是其名；自古及今無不由此而成，故其名不去；眾甫，物之始也。成玄英謂時有古今而道無來無去，既名不去足顯不來；閱，覽也，甫，始也，能覽古察今、應夫終始。唐玄宗御注謂道生成萬物，物得道用、因用立名，生成之用今古是同，應用之名故古今不去；御疏申以精真之信度閱萬物本始。李榮謂閱，簡也，甫，始也；簡其善惡之因、閱其邪正之行，賞善罰惡；體既獨立常存，名亦湛然不去。陸希聲謂道之為名常在不去，故能閱眾甫；眾物之名非常名，唯道之常名能閱可名之名。呂惠卿謂精真信實，天下之始於此閱之。蘇轍謂古今雖異而道則不去，唯未嘗去故能閱眾有之變；甫，美也。吳澄謂不去謂常存，閱猶歷也，甫美也，眾甫萬有也；孔德由道中出者不變滅而遍歷古今無常之萬有。憨山謂世間眾美之名皆假名無實故易去，惟道體有實有名故其名不去。魏源謂甫者稱謂之直詞，眾甫猶言眾有；道終古自若，如傳舍之閱過客。王夫之謂閱其變而不遷、知其然而不往，名莫永於彼此不易。諸家訓「甫」有始、美、眾之異，而皆謂道常住不滅，故能閱萬物。", "introTrad": "第五句言自古及今道名不去，以閱眾甫。河上公謂自從也，從古至今道常在不去；閱，稟也，甫，始也，道稟萬物始生、從道受氣。王弼謂至真之極不可得名，無名則是其名；自古及今無不由此而成，故其名不去；眾甫，物之始也。成玄英謂時有古今而道無來無去，既名不去足顯不來；閱，覽也，甫，始也，能覽古察今、應夫終始。唐玄宗御注謂道生成萬物，物得道用、因用立名，生成之用今古是同，應用之名故古今不去；御疏申以精真之信度閱萬物本始。李榮謂閱，簡也，甫，始也；簡其善惡之因、閱其邪正之行，賞善罰惡；體既獨立常存，名亦湛然不去。陸希聲謂道之為名常在不去，故能閱眾甫；眾物之名非常名，唯道之常名能閱可名之名。呂惠卿謂精真信實，天下之始於此閱之。蘇轍謂古今雖異而道則不去，唯未嘗去故能閱眾有之變；甫，美也。吳澄謂不去謂常存，閱猶歷也，甫美也，眾甫萬有也；孔德由道中出者不變滅而遍歷古今無常之萬有。憨山謂世間眾美之名皆假名無實故易去，惟道體有實有名故其名不去。魏源謂甫者稱謂之直詞，眾甫猶言眾有；道終古自若，如傳舍之閱過客。王夫之謂閱其變而不遷、知其然而不往，名莫永於彼此不易。諸家訓「甫」有始、美、眾之異，而皆謂道常住不滅，故能閱萬物。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "從古至今道常在不去；閱，稟也，甫，始也，道稟萬物始生、從道受氣。", "thesisTrad": "從古至今道常在不去；閱，稟也，甫，始也，道稟萬物始生、從道受氣。", "noteIds": [ "c009", "c010" ], "workTypeSimp": "注", "thesisSimp": "从古至今道常在不去；阅，禀也，甫，始也，道禀万物始生、从道受气。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "至真之極不可得名，無名則是其名；眾甫，物之始也。", "thesisTrad": "至真之極不可得名，無名則是其名；眾甫，物之始也。", "noteIds": [ "c017", "c018" ], "workTypeSimp": "注", "thesisSimp": "至真之极不可得名，无名则是其名；众甫，物之始也。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "道無來無去，既名不去足顯不來；閱，覽也，能覽古察今、應夫終始。", "thesisTrad": "道無來無去，既名不去足顯不來；閱，覽也，能覽古察今、應夫終始。", "noteIds": [ "c025", "c026" ], "workTypeSimp": "疏", "thesisSimp": "道无来无去，既名不去足显不来；阅，览也，能览古察今、应夫终始。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "物得道用、因用立名；生成之用今古是同，應用之名故古今不去，以度閱萬物本始。", "thesisTrad": "物得道用、因用立名；生成之用今古是同，應用之名故古今不去，以度閱萬物本始。", "noteIds": [ "c040", "c041", "c042" ], "workTypeSimp": "御注", "thesisSimp": "物得道用、因用立名；生成之用今古是同，应用之名故古今不去，以度阅万物本始。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "閱，簡也；簡其善惡之因、閱其邪正之行，賞善罰惡；名亦湛然不去。", "thesisTrad": "閱，簡也；簡其善惡之因、閱其邪正之行，賞善罰惡；名亦湛然不去。", "noteIds": [ "c050" ], "workTypeSimp": "注", "thesisSimp": "阅，简也；简其善恶之因、阅其邪正之行，赏善罚恶；名亦湛然不去。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道之常名不去，故能閱眾甫；眾物之名非常名，唯常名能閱可名之名。", "thesisTrad": "道之常名不去，故能閱眾甫；眾物之名非常名，唯常名能閱可名之名。", "noteIds": [ "c052" ], "workTypeSimp": "传", "thesisSimp": "道之常名不去，故能阅众甫；众物之名非常名，唯常名能阅可名之名。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "精真信實，天下之始於此閱之，故其名不去、以閱眾甫。", "thesisTrad": "精真信實，天下之始於此閱之，故其名不去、以閱眾甫。", "noteIds": [ "c053" ], "workTypeSimp": "传", "thesisSimp": "精真信实，天下之始于此阅之，故其名不去、以阅众甫。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "古今雖異而道則不去，唯未嘗去故能閱眾有之變；甫，美也。", "thesisTrad": "古今雖異而道則不去，唯未嘗去故能閱眾有之變；甫，美也。", "noteIds": [ "c058" ], "workTypeSimp": "解", "thesisSimp": "古今虽异而道则不去，唯未尝去故能阅众有之变；甫，美也。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "不去謂常存，閱猶歷也，甫美也，眾甫萬有也；孔德遍歷古今無常之萬有。", "thesisTrad": "不去謂常存，閱猶歷也，甫美也，眾甫萬有也；孔德遍歷古今無常之萬有。", "noteIds": [ "c065" ], "workTypeSimp": "注", "thesisSimp": "不去谓常存，阅犹历也，甫美也，众甫万有也；孔德遍历古今无常之万有。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "世間眾美之名皆假名無實故易去，惟道體有實有名故其名不去。", "thesisTrad": "世間眾美之名皆假名無實故易去，惟道體有實有名故其名不去。", "noteIds": [ "c067" ], "workTypeSimp": "解", "thesisSimp": "世间众美之名皆假名无实故易去，惟道体有实有名故其名不去。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "甫者稱謂之直詞，眾甫猶言眾有；道終古自若，如傳舍之閱過客。", "thesisTrad": "甫者稱謂之直詞，眾甫猶言眾有；道終古自若，如傳舍之閱過客。", "noteIds": [ "c068" ], "workTypeSimp": "本义", "thesisSimp": "甫者称谓之直词，众甫犹言众有；道终古自若，如传舍之阅过客。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "閱其變而不遷，知其然而不往；名莫永於彼此不易。", "thesisTrad": "閱其變而不遷，知其然而不往；名莫永於彼此不易。", "noteIds": [ "c069" ], "workTypeSimp": "衍", "thesisSimp": "阅其变而不迁，知其然而不往；名莫永于彼此不易。" } }, "chain": [ { "noteId": "c009", "relation": "立論", "relationTrad": "立論", "text": "河上公謂從古至今，道常在不去。", "textTrad": "河上公謂從古至今，道常在不去。", "relationSimp": "立论", "textSimp": "河上公谓从古至今，道常在不去。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "河上公謂閱，稟也，甫，始也，道稟萬物始生、從道受氣。", "textTrad": "河上公謂閱，稟也，甫，始也，道稟萬物始生、從道受氣。", "relationSimp": "注", "textSimp": "河上公谓阅，禀也，甫，始也，道禀万物始生、从道受气。" }, { "noteId": "c017", "relation": "注", "relationTrad": "注", "text": "王弼謂至真之極不可得名，無名則是其名。", "textTrad": "王弼謂至真之極不可得名，無名則是其名。", "relationSimp": "注", "textSimp": "王弼谓至真之极不可得名，无名则是其名。" }, { "noteId": "c018", "relation": "注", "relationTrad": "注", "text": "王弼謂眾甫，物之始也，以無名說萬物始。", "textTrad": "王弼謂眾甫，物之始也，以無名說萬物始。", "relationSimp": "注", "textSimp": "王弼谓众甫，物之始也，以无名说万物始。" }, { "noteId": "c025", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂道無來無去，既名不去足顯不來。", "textTrad": "成玄英謂道無來無去，既名不去足顯不來。", "relationSimp": "疏", "textSimp": "成玄英谓道无来无去，既名不去足显不来。" }, { "noteId": "c026", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂閱，覽也，能覽古察今、應夫終始。", "textTrad": "成玄英謂閱，覽也，能覽古察今、應夫終始。", "relationSimp": "疏", "textSimp": "成玄英谓阅，览也，能览古察今、应夫终始。" }, { "noteId": "c040", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂物得道用、因用立名，生成之用今古是同，應用之名故古今不去。", "textTrad": "唐玄宗謂物得道用、因用立名，生成之用今古是同，應用之名故古今不去。", "relationSimp": "御注", "textSimp": "唐玄宗谓物得道用、因用立名，生成之用今古是同，应用之名故古今不去。" }, { "noteId": "c041", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以精真之信度閱萬物本始，令各遂其生成之用。", "textTrad": "御疏申以精真之信度閱萬物本始，令各遂其生成之用。", "relationSimp": "御疏", "textSimp": "御疏申以精真之信度阅万物本始，令各遂其生成之用。" }, { "noteId": "c042", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂至道應用，度閱眾物本始，各遂生成之用。", "textTrad": "唐玄宗謂至道應用，度閱眾物本始，各遂生成之用。", "relationSimp": "御注", "textSimp": "唐玄宗谓至道应用，度阅众物本始，各遂生成之用。" }, { "noteId": "c050", "relation": "注", "relationTrad": "注", "text": "李榮謂閱，簡也，簡其善惡之因、閱其邪正之行，名亦湛然不去。", "textTrad": "李榮謂閱，簡也，簡其善惡之因、閱其邪正之行，名亦湛然不去。", "relationSimp": "注", "textSimp": "李荣谓阅，简也，简其善恶之因、阅其邪正之行，名亦湛然不去。" }, { "noteId": "c052", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂道之常名不去，故能閱可名之名。", "textTrad": "陸希聲謂道之常名不去，故能閱可名之名。", "relationSimp": "传", "textSimp": "陆希声谓道之常名不去，故能阅可名之名。" }, { "noteId": "c058", "relation": "解", "relationTrad": "解", "text": "蘇轍謂道未嘗去，故能以閱眾有之變；甫，美也。", "textTrad": "蘇轍謂道未嘗去，故能以閱眾有之變；甫，美也。", "relationSimp": "解", "textSimp": "苏辙谓道未尝去，故能以阅众有之变；甫，美也。" }, { "noteId": "c065", "relation": "注", "relationTrad": "注", "text": "吳澄謂不去謂常存，遍歷古今無常之萬有。", "textTrad": "吳澄謂不去謂常存，遍歷古今無常之萬有。", "relationSimp": "注", "textSimp": "吴澄谓不去谓常存，遍历古今无常之万有。" }, { "noteId": "c067", "relation": "解", "relationTrad": "解", "text": "憨山謂惟道體有實有名，故其名不去、以閱眾甫。", "textTrad": "憨山謂惟道體有實有名，故其名不去、以閱眾甫。", "relationSimp": "解", "textSimp": "憨山谓惟道体有实有名，故其名不去、以阅众甫。" }, { "noteId": "c068", "relation": "本義", "relationTrad": "本義", "text": "魏源謂道終古自若，如傳舍之閱過客。", "textTrad": "魏源謂道終古自若，如傳舍之閱過客。", "relationSimp": "本义", "textSimp": "魏源谓道终古自若，如传舍之阅过客。" }, { "noteId": "c069", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂閱其變而不遷，名莫永於彼此不易。", "textTrad": "王夫之謂閱其變而不遷，名莫永於彼此不易。", "relationSimp": "衍", "textSimp": "王夫之谓阅其变而不迁，名莫永于彼此不易。" } ], "nameSimp": "自古及今，其名不去", "questionSimp": "「其名」是道之名还是德之名？「以阅众甫」是道阅万物之始，还是万物阅道？", "introSimp": "第五句言自古及今道名不去，以阅众甫。河上公谓自从也，从古至今道常在不去；阅，禀也，甫，始也，道禀万物始生、从道受气。王弼谓至真之极不可得名，无名则是其名；自古及今无不由此而成，故其名不去；众甫，物之始也。成玄英谓时有古今而道无来无去，既名不去足显不来；阅，览也，甫，始也，能览古察今、应夫终始。唐玄宗御注谓道生成万物，物得道用、因用立名，生成之用今古是同，应用之名故古今不去；御疏申以精真之信度阅万物本始。李荣谓阅，简也，甫，始也；简其善恶之因、阅其邪正之行，赏善罚恶；体既独立常存，名亦湛然不去。陆希声谓道之为名常在不去，故能阅众甫；众物之名非常名，唯道之常名能阅可名之名。吕惠卿谓精真信实，天下之始于此阅之。苏辙谓古今虽异而道则不去，唯未尝去故能阅众有之变；甫，美也。吴澄谓不去谓常存，阅犹历也，甫美也，众甫万有也；孔德由道中出者不变灭而遍历古今无常之万有。憨山谓世间众美之名皆假名无实故易去，惟道体有实有名故其名不去。魏源谓甫者称谓之直词，众甫犹言众有；道终古自若，如传舍之阅过客。王夫之谓阅其变而不迁、知其然而不往，名莫永于彼此不易。诸家训「甫」有始、美、众之异，而皆谓道常住不灭，故能阅万物。" }, { "id": "wu-he-yi-zhi-zhong-fu-zhi-ran", "name": "吾何以知眾甫之然哉？以此", "nameTrad": "吾何以知眾甫之然哉？以此", "question": "「此」指道，還是指精真之信？聖人知萬物之然的根據是什麼？", "questionTrad": "「此」指道，還是指精真之信？聖人知萬物之然的根據是什麼？", "intro": "末句言吾何以知眾甫之然，正以此道。河上公謂我何以知道受氣也；此，今也，以今萬物之精皆得道之精氣而生，人動作起居非其道不然。王弼謂此上之所云也，言吾何以知萬物之始於無哉，以此知之。成玄英謂假設問也，只用此真精純信之道、恍恍冥冥之法，故知之。唐玄宗御注謂以此令知萬物皆稟道妙用生成；御疏申以甚精甚信，凡今萬物皆稟妙用生成故知。李榮謂觀之於見在，足知過去、未來。陸希聲謂知道之名者可以撫運應務，雖萬物日作於前而我故無為而治。呂惠卿謂欲知天地萬物之所以為天地萬物者，莫不始於此。蘇轍謂聖人所以知萬物之所以然者，以能體道而不去。吳澄謂吾何以能知萬物之變滅無常如此哉？以此孔德之有常者知之。憨山謂聖人內有大道之實、外有盛德之容，眾美皆具，惟自道中而發。魏源謂正以體道至真至信、無可變壞，故常主萬象。王夫之謂閱其變而不遷、知其然而不往。諸家皆以「此」指道體之精真信實，非別有一物。", "introTrad": "末句言吾何以知眾甫之然，正以此道。河上公謂我何以知道受氣也；此，今也，以今萬物之精皆得道之精氣而生，人動作起居非其道不然。王弼謂此上之所云也，言吾何以知萬物之始於無哉，以此知之。成玄英謂假設問也，只用此真精純信之道、恍恍冥冥之法，故知之。唐玄宗御注謂以此令知萬物皆稟道妙用生成；御疏申以甚精甚信，凡今萬物皆稟妙用生成故知。李榮謂觀之於見在，足知過去、未來。陸希聲謂知道之名者可以撫運應務，雖萬物日作於前而我故無為而治。呂惠卿謂欲知天地萬物之所以為天地萬物者，莫不始於此。蘇轍謂聖人所以知萬物之所以然者，以能體道而不去。吳澄謂吾何以能知萬物之變滅無常如此哉？以此孔德之有常者知之。憨山謂聖人內有大道之實、外有盛德之容，眾美皆具，惟自道中而發。魏源謂正以體道至真至信、無可變壞，故常主萬象。王夫之謂閱其變而不遷、知其然而不往。諸家皆以「此」指道體之精真信實，非別有一物。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "我何以知道受氣也；此，今也，以今萬物皆得道之精氣而生。", "thesisTrad": "我何以知道受氣也；此，今也，以今萬物皆得道之精氣而生。", "noteIds": [ "c011" ], "workTypeSimp": "注", "thesisSimp": "我何以知道受气也；此，今也，以今万物皆得道之精气而生。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "此上之所云也；吾何以知萬物之始於無哉？以此知之。", "thesisTrad": "此上之所云也；吾何以知萬物之始於無哉？以此知之。", "noteIds": [ "c019" ], "workTypeSimp": "注", "thesisSimp": "此上之所云也；吾何以知万物之始于无哉？以此知之。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "假設問也；只用此真精純信之道、恍恍冥冥之法，故知之。", "thesisTrad": "假設問也；只用此真精純信之道、恍恍冥冥之法，故知之。", "noteIds": [ "c027" ], "workTypeSimp": "疏", "thesisSimp": "假设问也；只用此真精纯信之道、恍恍冥冥之法，故知之。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "以此令知萬物皆稟道妙用生成；以甚精甚信故知。", "thesisTrad": "以此令知萬物皆稟道妙用生成；以甚精甚信故知。", "noteIds": [ "c043", "c044" ], "workTypeSimp": "御注", "thesisSimp": "以此令知万物皆禀道妙用生成；以甚精甚信故知。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "觀之於見在，足知過去、未來。", "thesisTrad": "觀之於見在，足知過去、未來。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "观之于见在，足知过去、未来。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "知道之名者可以撫運應務，萬物日作於前而我故無為而治。", "thesisTrad": "知道之名者可以撫運應務，萬物日作於前而我故無為而治。", "noteIds": [ "c052" ], "workTypeSimp": "传", "thesisSimp": "知道之名者可以抚运应务，万物日作于前而我故无为而治。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天地萬物之所以為天地萬物者，莫不始於此。", "thesisTrad": "天地萬物之所以為天地萬物者，莫不始於此。", "noteIds": [ "c053" ], "workTypeSimp": "传", "thesisSimp": "天地万物之所以为天地万物者，莫不始于此。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人知萬物之所以然者，以能體道而不去故也。", "thesisTrad": "聖人知萬物之所以然者，以能體道而不去故也。", "noteIds": [ "c059" ], "workTypeSimp": "解", "thesisSimp": "圣人知万物之所以然者，以能体道而不去故也。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "吾何以能知萬物之變滅無常如此哉？以此孔德之有常者知之。", "thesisTrad": "吾何以能知萬物之變滅無常如此哉？以此孔德之有常者知之。", "noteIds": [ "c066" ], "workTypeSimp": "注", "thesisSimp": "吾何以能知万物之变灭无常如此哉？以此孔德之有常者知之。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人內有大道之實、外有盛德之容，眾美皆具，惟自道中而發。", "thesisTrad": "聖人內有大道之實、外有盛德之容，眾美皆具，惟自道中而發。", "noteIds": [ "c067" ], "workTypeSimp": "解", "thesisSimp": "圣人内有大道之实、外有盛德之容，众美皆具，惟自道中而发。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "正以體道至真至信、無可變壞，故常主萬象。", "thesisTrad": "正以體道至真至信、無可變壞，故常主萬象。", "noteIds": [ "c068" ], "workTypeSimp": "本义", "thesisSimp": "正以体道至真至信、无可变坏，故常主万象。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "閱其變而不遷，知其然而不往。", "thesisTrad": "閱其變而不遷，知其然而不往。", "noteIds": [ "c069" ], "workTypeSimp": "衍", "thesisSimp": "阅其变而不迁，知其然而不往。" } }, "chain": [ { "noteId": "c011", "relation": "立論", "relationTrad": "立論", "text": "河上公謂此，今也，以今萬物皆得道之精氣而生。", "textTrad": "河上公謂此，今也，以今萬物皆得道之精氣而生。", "relationSimp": "立论", "textSimp": "河上公谓此，今也，以今万物皆得道之精气而生。" }, { "noteId": "c019", "relation": "注", "relationTrad": "注", "text": "王弼謂此上之所云也，吾何以知萬物之始於無哉？以此知之。", "textTrad": "王弼謂此上之所云也，吾何以知萬物之始於無哉？以此知之。", "relationSimp": "注", "textSimp": "王弼谓此上之所云也，吾何以知万物之始于无哉？以此知之。" }, { "noteId": "c027", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂此假設問也，只用此真精純信之道故知之。", "textTrad": "成玄英謂此假設問也，只用此真精純信之道故知之。", "relationSimp": "疏", "textSimp": "成玄英谓此假设问也，只用此真精纯信之道故知之。" }, { "noteId": "c043", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂以此令知萬物皆稟道妙用生成。", "textTrad": "唐玄宗謂以此令知萬物皆稟道妙用生成。", "relationSimp": "御注", "textSimp": "唐玄宗谓以此令知万物皆禀道妙用生成。" }, { "noteId": "c044", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以甚精甚信，凡今萬物皆稟妙用生成故知。", "textTrad": "御疏申以甚精甚信，凡今萬物皆稟妙用生成故知。", "relationSimp": "御疏", "textSimp": "御疏申以甚精甚信，凡今万物皆禀妙用生成故知。" }, { "noteId": "c051", "relation": "注", "relationTrad": "注", "text": "李榮謂觀之於見在，足知過去、未來。", "textTrad": "李榮謂觀之於見在，足知過去、未來。", "relationSimp": "注", "textSimp": "李荣谓观之于见在，足知过去、未来。" }, { "noteId": "c052", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂知道之名者可以撫運應務，無為而治。", "textTrad": "陸希聲謂知道之名者可以撫運應務，無為而治。", "relationSimp": "传", "textSimp": "陆希声谓知道之名者可以抚运应务，无为而治。" }, { "noteId": "c053", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂天地萬物之所以為天地萬物者，莫不始於此。", "textTrad": "呂惠卿謂天地萬物之所以為天地萬物者，莫不始於此。", "relationSimp": "传", "textSimp": "吕惠卿谓天地万物之所以为天地万物者，莫不始于此。" }, { "noteId": "c059", "relation": "解", "relationTrad": "解", "text": "蘇轍謂聖人知萬物之所以然者，以能體道而不去故也。", "textTrad": "蘇轍謂聖人知萬物之所以然者，以能體道而不去故也。", "relationSimp": "解", "textSimp": "苏辙谓圣人知万物之所以然者，以能体道而不去故也。" }, { "noteId": "c066", "relation": "注", "relationTrad": "注", "text": "吳澄謂以此孔德之有常者，知萬物之變滅無常。", "textTrad": "吳澄謂以此孔德之有常者，知萬物之變滅無常。", "relationSimp": "注", "textSimp": "吴澄谓以此孔德之有常者，知万物之变灭无常。" }, { "noteId": "c067", "relation": "解", "relationTrad": "解", "text": "憨山謂聖人內有大道之實、外有盛德之容，惟自道中而發。", "textTrad": "憨山謂聖人內有大道之實、外有盛德之容，惟自道中而發。", "relationSimp": "解", "textSimp": "憨山谓圣人内有大道之实、外有盛德之容，惟自道中而发。" }, { "noteId": "c068", "relation": "本義", "relationTrad": "本義", "text": "魏源謂正以體道至真至信，故常主萬象。", "textTrad": "魏源謂正以體道至真至信，故常主萬象。", "relationSimp": "本义", "textSimp": "魏源谓正以体道至真至信，故常主万象。" }, { "noteId": "c069", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂閱其變而不遷，知其然而不往。", "textTrad": "王夫之謂閱其變而不遷，知其然而不往。", "relationSimp": "衍", "textSimp": "王夫之谓阅其变而不迁，知其然而不往。" } ], "nameSimp": "吾何以知众甫之然哉？以此", "questionSimp": "「此」指道，还是指精真之信？圣人知万物之然的根据是什么？", "introSimp": "末句言吾何以知众甫之然，正以此道。河上公谓我何以知道受气也；此，今也，以今万物之精皆得道之精气而生，人动作起居非其道不然。王弼谓此上之所云也，言吾何以知万物之始于无哉，以此知之。成玄英谓假设问也，只用此真精纯信之道、恍恍冥冥之法，故知之。唐玄宗御注谓以此令知万物皆禀道妙用生成；御疏申以甚精甚信，凡今万物皆禀妙用生成故知。李荣谓观之于见在，足知过去、未来。陆希声谓知道之名者可以抚运应务，虽万物日作于前而我故无为而治。吕惠卿谓欲知天地万物之所以为天地万物者，莫不始于此。苏辙谓圣人所以知万物之所以然者，以能体道而不去。吴澄谓吾何以能知万物之变灭无常如此哉？以此孔德之有常者知之。憨山谓圣人内有大道之实、外有盛德之容，众美皆具，惟自道中而发。魏源谓正以体道至真至信、无可变坏，故常主万象。王夫之谓阅其变而不迁、知其然而不往。诸家皆以「此」指道体之精真信实，非别有一物。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.874Z", "keyPrefix": "laozi-21", "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-21", "slug": "21", "order": 21, "title": "第二十一章", "titleSimp": "第二十一章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": 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