{ "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-22", "no": 22, "part": "道經", "partSimp": "道经", "title": "第二十二章", "titleSimp": "第二十二章", "intro": "《老子》第二十二章，河上公題「益謙」，唐玄宗題「曲則全章」。全章五句：首句以曲全、枉直、窪盈、敝新、少得、多惑六事並舉，明委曲謙下乃能成全；次句言聖人抱一為天下式；第三句以不自見、不自是、不自伐、不自矜四事，明不爭之德；第四句言唯其不爭，故天下莫能與之爭；末句引古語結之，謂曲全之說非虛，誠能全而歸之。河上公以曲己從眾、枉己伸人、謙下德歸、自受弊薄、自受少得多為說，末以全身歸父母釋「全而歸之」；王弼以自然之道喻樹，謂少則得其本、多則遠其真，一為少之極、式猶則之；成玄英以忘違順、毀譽、高下、榮辱為四行，以處一中、滯二偏釋少得多惑；唐玄宗謂曲己應務則全、枉己伸人則直，四「不自」乃覆釋曲、枉、窪、弊四德；嚴遵謂侯王雖聖猶以為曲，任百官而理其德則全，多言多知則狂亂；李榮謂外順於物、內養於神，物我無傷則全；陸希聲以曲成不遺、枉己伸物為說，其配釋「窪則盈」「弊則新」與諸家不同；呂惠卿以水幾於道為喻，謂得一則无我、无我則不爭；蘇轍謂動必循理、要於通而已，抱一者復性者也；吳澄謂曲者一偏，專攻所偏、久必會其全，抱一為一章宗㫖；憨山謂聖人委曲御世、與物無競，故眾德交歸；魏源謂老子之學人皆求福、己獨曲全，抱一則無我、無我則不爭；王夫之謂往來相待，守常、用沖、養曲為全，明於往來之大數。本站以王弼《老子注》為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、嚴遵指歸、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯，凡十三家舊注。俞樾《諸子平議》此章未列。分章則吳澄、魏源以此章為其第十九章；嚴遵此章輯文六條，見《玄德纂疏》。", "introSimp": "《老子》第二十二章，河上公题「益谦」，唐玄宗题「曲则全章」。全章五句：首句以曲全、枉直、洼盈、敝新、少得、多惑六事并举，明委曲谦下乃能成全；次句言圣人抱一为天下式；第三句以不自见、不自是、不自伐、不自矜四事，明不争之德；第四句言唯其不争，故天下莫能与之争；末句引古语结之，谓曲全之说非虚，诚能全而归之。河上公以曲己从众、枉己伸人、谦下德归、自受弊薄、自受少得多为说，末以全身归父母释「全而归之」；王弼以自然之道喻树，谓少则得其本、多则远其真，一为少之极、式犹则之；成玄英以忘违顺、毁誉、高下、荣辱为四行，以处一中、滞二偏释少得多惑；唐玄宗谓曲己应务则全、枉己伸人则直，四「不自」乃覆释曲、枉、洼、弊四德；严遵谓侯王虽圣犹以为曲，任百官而理其德则全，多言多知则狂乱；李荣谓外顺于物、内养于神，物我无伤则全；陆希声以曲成不遗、枉己伸物为说，其配释「洼则盈」「弊则新」与诸家不同；吕惠卿以水几于道为喻，谓得一则无我、无我则不争；苏辙谓动必循理、要于通而已，抱一者复性者也；吴澄谓曲者一偏，专攻所偏、久必会其全，抱一为一章宗旨；憨山谓圣人委曲御世、与物无竞，故众德交归；魏源谓老子之学人皆求福、己独曲全，抱一则无我、无我则不争；王夫之谓往来相待，守常、用冲、养曲为全，明于往来之大数。本站以王弼《老子注》为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、严遵指归、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译，凡十三家旧注。俞樾《诸子平议》此章未列。分章则吴澄、魏源以此章为其第十九章；严遵此章辑文六条，见《玄德纂疏》。", "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，本章十三家舊注。河上公、成玄英、唐玄宗、李榮、蘇轍、吳澄隨句分疏，王弼、嚴遵存輯逸分注；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，本章十三家旧注。河上公、成玄英、唐玄宗、李荣、苏辙、吴澄随句分疏，王弼、严遵存辑逸分注；陆希声、吕惠卿、憨山、魏源、王夫之各以整章一段通释。", "slug": "22", "order": 22, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「曲則全，枉則直，窪則盈，敝則新，少則得，多則惑」六事並舉發端，次言「聖人抱一為天下式」，繼以「不自見故明，不自是故彰，不自伐故有功，不自矜故長」四「不自」，轉出「夫唯不爭，故天下莫能與之爭」，末以「古之所謂曲則全者，豈虛言哉？誠全而歸之」收束；附河上公、王弼、成玄英、唐玄宗、嚴遵、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十三家注疏，嚴遵存輯文六條、俞樾未列；河上公、成玄英、唐玄宗、李榮、蘇轍、吳澄隨句分疏，王弼、嚴遵存輯逸分注，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「益謙」、唐玄宗題「曲則全章」，吳澄、魏源此章為其第十九章，異文並見校記。", "summarySimp": "以「曲则全，枉则直，洼则盈，敝则新，少则得，多则惑」六事并举发端，次言「圣人抱一为天下式」，继以「不自见故明，不自是故彰，不自伐故有功，不自矜故长」四「不自」，转出「夫唯不争，故天下莫能与之争」，末以「古之所谓曲则全者，岂虚言哉？诚全而归之」收束；附河上公、王弼、成玄英、唐玄宗、严遵、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十三家注疏，严遵存辑文六条、俞樾未列；河上公、成玄英、唐玄宗、李荣、苏辙、吴澄随句分疏，王弼、严遵存辑逸分注，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「益谦」、唐玄宗题「曲则全章」，吴澄、魏源此章为其第十九章，异文并见校记。", "dataFile": "data/chapters/laozi-22.json", "relationsFile": "data/commentary-relations-laozi-22.json", "url": "/laozi/22/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第二十二" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》通行本", "separation": "河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》輯文、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、嚴遵、成玄英、唐玄宗此章據《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「曲則全，枉則直，窪則盈，敝則新，少則得，多則惑。是以聖人抱一為天下式。不自見故明，不自是故彰，不自伐故有功，不自矜故長。夫唯不爭，故天下莫能與之爭。古之所謂曲則全者，豈虛言哉？誠全而歸之」；河上公題「益謙第二十二」，唐玄宗題「曲則全章第二十二」；王弼道藏本正文注文錯落，「敝」作「弊」；河上公本「窪」作「窊」，顧歡作「洿」；傅奕「枉則直」作「枉則正」；王夫之「少則得」作「少則多」；魏源底本「不自是」作「不自恃」；李榮本無「天下」二字；陸希聲本有「故」字；憨山底本「莫」訛作「篡」；吳澄、魏源此章並為其第十九章。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》、严遵《道德真经指归》辑文、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、严遵、成玄英、唐玄宗此章据《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「曲则全，枉则直，洼则盈，敝则新，少则得，多则惑。是以圣人抱一为天下式。不自见故明，不自是故彰，不自伐故有功，不自矜故长。夫唯不争，故天下莫能与之争。古之所谓曲则全者，岂虚言哉？诚全而归之」；河上公题「益谦第二十二」，唐玄宗题「曲则全章第二十二」；王弼道藏本正文注文错落，「敝」作「弊」；河上公本「洼」作「窊」，顾欢作「洿」；傅奕「枉则直」作「枉则正」；王夫之「少则得」作「少则多」；魏源底本「不自是」作「不自恃」；李荣本无「天下」二字；陆希声本有「故」字；憨山底本「莫」讹作「篡」；吴澄、魏源此章并为其第十九章。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": 5, "commentaries": 85, "charNotes": 13, "collations": 13 } }, "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「益謙」，以曲己從眾、枉己伸人、地窪水流、自受弊薄、自受少得多為說，末以全身歸父母釋「誠全而歸之」。此章據《玄德纂疏》所引。", "count": 13, "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「益谦」，以曲己从众、枉己伸人、地洼水流、自受弊薄、自受少得多为说，末以全身归父母释「诚全而归之」。此章据《玄德纂疏》所引。", "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；道藏本此章正文與注文錯落，今據文義移正。以自然之道喻樹，謂轉多轉遠其根、轉少轉得其本，多則遠真故惑、少則得本故得；一為少之極，式猶則之；四「不自」各就其明、彰、功、長立說。", "count": 6, "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；道藏本此章正文与注文错落，今据文义移正。以自然之道喻树，谓转多转远其根、转少转得其本，多则远真故惑、少则得本故得；一为少之极，式犹则之；四「不自」各就其明、彰、功、长立说。", "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，謂曲順不忤物情則全我生道，受謗不伸則枉翻正理；四句各明忘違順、毀譽、高下、榮辱；少謂處一中、多謂滯二偏；抱一為天下楷模；四「不自」推功於物；末以依教修行、大成全德總歸於己釋「誠全而歸之」。", "count": 12, "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，谓曲顺不忤物情则全我生道，受谤不伸则枉翻正理；四句各明忘违顺、毁誉、高下、荣辱；少谓处一中、多谓滞二偏；抱一为天下楷模；四「不自」推功于物；末以依教修行、大成全德总归于己释「诚全而归之」。", "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；御注謂曲己應務則全、枉己伸人則直、執謙則常盈、守弊薄則日新、抱一不離則無失、有為多門則惑亂；四「不自」乃覆釋曲、枉、窪、弊四德；御疏逐句申釋，歸於委順不爭、抱守淳一。此章據《玄德纂疏》所引。", "count": 24, "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；御注谓曲己应务则全、枉己伸人则直、执谦则常盈、守弊薄则日新、抱一不离则无失、有为多门则惑乱；四「不自」乃覆释曲、枉、洼、弊四德；御疏逐句申释，归于委顺不争、抱守淳一。此章据《玄德纂疏》所引。", "shortSimp": "御注" }, { "id": "yanzun", "name": "嚴遵指歸", "short": "嚴指歸", "author": "嚴遵", "work": "道德真經指歸", "era": "漢", "years": "約前 83–10", "color": "#7a5c3e", "desc": "道經原卷缺卷一至六，此章《玄德纂疏》輯存六條；謂侯王雖聖猶以為曲，任百官而理其德則全；所約者寡、所得者眾；信己思慮、多言多知則狂亂；聖人不自矜見其明，任天下之目以視；伐猶攻伐，因天下之力以戰天下；不與物爭，則誰與之爭。", "count": 6, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "道经原卷缺卷一至六，此章《玄德纂疏》辑存六条；谓侯王虽圣犹以为曲，任百官而理其德则全；所约者寡、所得者众；信己思虑、多言多知则狂乱；圣人不自矜见其明，任天下之目以视；伐犹攻伐，因天下之力以战天下；不与物争，则谁与之争。", "shortSimp": "严指归" }, { "id": "lirong", "name": "李榮注", "short": "李注", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "生卒不詳", "color": "#4f6b7a", "desc": "唐初道士，以重玄遣執解《老》；此章逐句分疏，謂外順於物、內養於神，物我無傷則全；屈己從人、身不失道則直；謙退處下、混而不濁、理本是一；一即道，聖人懷道故言抱一；去分別、捐物我，故明、彰、有功、長；屈曲從物、豁蕩是非，故天下莫能與爭；末謂寄言古昔，皆為實錄。", "count": 5, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "生卒不详", "descSimp": "唐初道士，以重玄遣执解《老》；此章逐句分疏，谓外顺于物、内养于神，物我无伤则全；屈己从人、身不失道则直；谦退处下、混而不浊、理本是一；一即道，圣人怀道故言抱一；去分别、捐物我，故明、彰、有功、长；屈曲从物、豁荡是非，故天下莫能与争；末谓寄言古昔，皆为实录。", "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，以曲成不遺、枉己伸物為說，其配釋「少其欲則事自復故窪則盈，靜其濁則理自清故弊則新」與諸家不同；聖人知道之紀、抱道之子，以理會事、以事會理，故可為天下法則；末謂誠能曲而成之，則天下全而歸之。", "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，以曲成不遗、枉己伸物为说，其配释「少其欲则事自复故洼则盈，静其浊则理自清故弊则新」与诸家不同；圣人知道之纪、抱道之子，以理会事、以事会理，故可为天下法则；末谓诚能曲而成之，则天下全而归之。", "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，以水幾於道為喻：一西一東而物莫能傷是曲則全，避礙萬折而必東是枉則直，善下而百谷歸是窪則盈，受天下之垢而莫清是敝則新；唯得一者足以與此，故少則得、多則惑；抱一則无我，无我則不爭。", "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，以水几于道为喻：一西一东而物莫能伤是曲则全，避碍万折而必东是枉则直，善下而百谷归是洼则盈，受天下之垢而莫清是敝则新；唯得一者足以与此，故少则得、多则惑；抱一则无我，无我则不争。", "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；此章逐段作注，謂聖人動必循理，或直或曲要於通而已；循理雖枉而天下之至直；眾之所歸者下，雖欲不盈不可得；悶悶若弊而日新所自出；道一而已，得一則無不得，多學而無以一之則惑；抱一者復性者也；四「不自」皆不爭之餘；末謂全者內以全身、外以全物，物我兼全而歸復於性。", "count": 10, "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；此章逐段作注，谓圣人动必循理，或直或曲要于通而已；循理虽枉而天下之至直；众之所归者下，虽欲不盈不可得；闷闷若弊而日新所自出；道一而已，得一则无不得，多学而无以一之则惑；抱一者复性者也；四「不自」皆不争之余；末谓全者内以全身、外以全物，物我兼全而归复于性。", "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；此章謂曲為一偏，專攻所偏、致精乎此、旁達乎彼，久必會其全；枉如尺蠖之屈、窪如科坎之陷、敝如秋冬之凋；少則易於有得，貪多則雜而生惑；抱一為一章宗㫖，一者沖虛之德，式如在車憑式；自見猶自炫、自是猶自賢，四者皆不爭之餘；末謂曲全一語貫串全章。此章為其第十九章。", "count": 4, "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；此章谓曲为一偏，专攻所偏、致精乎此、旁达乎彼，久必会其全；枉如尺蠖之屈、洼如科坎之陷、敝如秋冬之凋；少则易于有得，贪多则杂而生惑；抱一为一章宗旨，一者冲虚之德，式如在车凭式；自见犹自炫、自是犹自贤，四者皆不争之余；末谓曲全一语贯串全章。此章为其第十九章。", "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，謂聖人虛心體道、與物無競，故眾德交歸；曲如陽春發育萬物、纖毫不到則春氣不全；枉為屈己從人、窪如江海善下、敝如衣敝乃新；忘知絕學、專心於一故少則得；四「不自」皆不爭之德；末引古語證成曲全。", "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，谓圣人虚心体道、与物无竞，故众德交归；曲如阳春发育万物、纤毫不到则春气不全；枉为屈己从人、洼如江海善下、敝如衣敝乃新；忘知绝学、专心于一故少则得；四「不自」皆不争之德；末引古语证成曲全。", "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；此章為其第十九章，謂老子之學人皆求福、己獨曲全，不欲直、不欲盈、不欲新且多，皆不求全之推；曲者一曲，抱一故為曲；一者少之極，抱之為天下式則得多；式如車所俯憑，喻沖虛之德；抱一則無我、無我則不爭，故天下樂推而曲全之。", "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；此章为其第十九章，谓老子之学人皆求福、己独曲全，不欲直、不欲盈、不欲新且多，皆不求全之推；曲者一曲，抱一故为曲；一者少之极，抱之为天下式则得多；式如车所俯凭，喻冲虚之德；抱一则无我、无我则不争，故天下乐推而曲全之。", "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，謂事物之教有來有往，迎來不如要往、追往不如俟來；以心察察於往來者，非先時即後時；小智日見其餘、大智日見其不足；守常、用沖、養曲為全，明於往來之大數。其本作「少則多」。", "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，谓事物之教有来有往，迎来不如要往、追往不如俟来；以心察察于往来者，非先时即后时；小智日见其余、大智日见其不足；守常、用冲、养曲为全，明于往来之大数。其本作「少则多」。", "shortSimp": "船山" }, { "id": "translator", "name": "本站今譯", "short": "今譯", "author": "LibreBook 編者", "work": "今譯", "era": "當代", "years": "", "color": "#8a8a8a", "desc": "編者據舊注與上下文所作語體今譯，供閱讀參照。", "count": 5, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "曲則全，枉則直，窪則盈，敝則新，少則得，多則惑。", "textSimp": "曲则全，枉则直，洼则盈，敝则新，少则得，多则惑。", "translation": "委曲反而能保全，屈枉反而能伸直，低洼反而能充盈，破旧反而能更新，少取反而能获得，贪多反而会迷惑。", "translationTrad": "委曲反而能保全，屈枉反而能伸直，低窪反而能充盈，破舊反而能更新，少取反而能獲得，貪多反而會迷惑。", "noteIds": [ "c001", "c002", "c003", "c004", "c005", "c006", "c014", "c020", "c021", "c022", "c023", "c024", "c032", "c033", "c034", "c035", "c036", "c037", "c038", "c039", "c040", "c041", "c042", "c056", "c057", "c058", "c062", "c067", "c068", "c069", "c070", "c071", "c072", "c073", "c074", "c079", "c083", "c084", "c085" ], "noteCount": 39, "charNoteIds": [ "n001", "n002", "n003", "n004", "n005", "n006" ], "key": "laozi-22:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "是以聖人抱一為天下式。", "textSimp": "是以圣人抱一为天下式。", "translation": "所以圣人持守浑全的一，作为天下的法式。", "translationTrad": "所以聖人持守渾全的一，作為天下的法式。", "noteIds": [ "c007", "c015", "c025", "c041", "c043", "c063", "c067", "c068", "c075", "c080", "c083", "c084", "c085" ], "noteCount": 13, "charNoteIds": [ "n007", "n008" ], "key": "laozi-22:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "不自見故明，不自是故彰，不自伐故有功，不自矜故長。", "textSimp": "不自见故明，不自是故彰，不自伐故有功，不自矜故长。", "translation": "不自我表现，反而能显明；不自以为是，反而能彰着；不自我夸耀，反而能见功；不自高自大，反而能长久。", "translationTrad": "不自我表現，反而能顯明；不自以為是，反而能彰著；不自我誇耀，反而能見功；不自高自大，反而能長久。", "noteIds": [ "c008", "c009", "c010", "c011", "c016", "c017", "c018", "c019", "c026", "c027", "c028", "c029", "c044", "c045", "c046", "c047", "c048", "c049", "c050", "c051", "c059", "c060", "c064", "c067", "c068", "c076", "c077", "c081", "c083", "c084", "c085" ], "noteCount": 31, "charNoteIds": [ "n009", "n010", "n011", "n012" ], "key": "laozi-22:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "夫唯不爭，故天下莫能與之爭。", "textSimp": "夫唯不争，故天下莫能与之争。", "translation": "正因为不与人争，所以天下没有谁能与他相争。", "translationTrad": "正因為不與人爭，所以天下沒有誰能與他相爭。", "noteIds": [ "c012", "c030", "c052", "c053", "c061", "c065", "c067", "c068", "c077", "c081", "c083", "c084", "c085" ], "noteCount": 13, "charNoteIds": [], "key": "laozi-22:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "古之所謂曲則全者，豈虛言哉？誠全而歸之。", "textSimp": "古之所谓曲则全者，岂虚言哉？诚全而归之。", "translation": "古人所说「委曲反而能保全」，哪里是空话呢？确实能使人保全，而全德终归于己。", "translationTrad": "古人所說「委曲反而能保全」，哪裡是空話呢？確實能使人保全，而全德終歸於己。", "noteIds": [ "c013", "c031", "c054", "c055", "c066", "c067", "c068", "c078", "c082", "c083", "c084", "c085" ], "noteCount": 12, "charNoteIds": [ "n013" ], "key": "laozi-22:s005", "n": 5 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "曲則全", "kind": "note", "text": "曲己從眾，不自專，則全也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "曲己从众，不自专，则全也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "曲则全" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "枉則直", "kind": "note", "text": "枉己而伸人，久久自得直也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "枉己而伸人，久久自得直也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "枉则直" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "窪則盈", "kind": "note", "text": "地窪下，水流之；人謙下，德歸之。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "地洼下，水流之；人谦下，德归之。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "洼则盈" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "敝則新", "kind": "note", "text": "自受弊薄，後己先人，天下敬之。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "自受弊薄，后己先人，天下敬之。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "敝则新" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "少則得", "kind": "note", "text": "自受少則得多，天道祐謙，神明託虛也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "自受少则得多，天道祐谦，神明托虚也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "少则得" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "多則惑", "kind": "note", "text": "財多者惑於守身，學多者惑於所聞。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "财多者惑于守身，学多者惑于所闻。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "多则惑" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "抱一為天下式", "kind": "note", "text": "抱，守也；式，法也。聖人守一，萬事畢，故能為天下法式。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "抱，守也；式，法也。圣人守一，万事毕，故能为天下法式。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "抱一为天下式" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自見故明", "kind": "note", "text": "聖人不自以其目視千里之外，乃因天下之目以視，故能明遠。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "圣人不自以其目视千里之外，乃因天下之目以视，故能明远。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "不自见故明" }, { "id": "c009", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自是故彰", "kind": "note", "text": "聖人不自以為是而非人，故能彰顯於世。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "圣人不自以为是而非人，故能彰显于世。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "不自是故彰" }, { "id": "c010", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自伐故有功", "kind": "note", "text": "伐，取也。聖人德化流行，不自取其美，故有功於天下。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "伐，取也。圣人德化流行，不自取其美，故有功于天下。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "不自伐故有功" }, { "id": "c011", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自矜故長", "kind": "note", "text": "矜，大也。聖人不自貴大，故能長久不危也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "矜，大也。圣人不自贵大，故能长久不危也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "不自矜故长" }, { "id": "c012", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "夫唯不爭", "kind": "note", "text": "此言天下賢與不肖，無能與不爭者爭也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "此言天下贤与不肖，无能与不争者争也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "夫唯不争" }, { "id": "c013", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "古之所謂曲則全者", "kind": "note", "text": "古之所謂曲則全者，豈虛言哉？傳古言曲從則全身，正言非虛妄也。誠全而歸之，能誠實也。能曲從者，實全其肌體，歸之於父母，無有傷害之者也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "古之所谓曲则全者，岂虚言哉？传古言曲从则全身，正言非虚妄也。诚全而归之，能诚实也。能曲从者，实全其肌体，归之于父母，无有伤害之者也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "古之所谓曲则全者" }, { "id": "c014", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "少則得，多則惑", "kind": "note", "text": "自然之道，亦猶樹也。轉多轉遠其根，轉少轉得其本。多則遠其真，故曰惑也；少則得其本，故曰得也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "自然之道，亦犹树也。转多转远其根，转少转得其本。多则远其真，故曰惑也；少则得其本，故曰得也。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "少则得，多则惑" }, { "id": "c015", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "抱一為天下式", "kind": "note", "text": "一，少之極也。式，猶則之也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "一，少之极也。式，犹则之也。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "抱一为天下式" }, { "id": "c016", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "不自見故明", "kind": "note", "text": "不自見，則其明全也。", "authorNote": "道藏本此四注錯落於「曲則全」「枉則直」「窪則盈」「弊則新」之下，今移歸本句。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "不自见，则其明全也。", "citationFull": "王弼《老子道德經注》（《道藏》本）（道藏本此四注錯落於「曲則全」「枉則直」「窪則盈」「弊則新」之下，今移歸本句。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "道藏本此四注错落于「曲则全」「枉则直」「洼则盈」「弊则新」之下，今移归本句。", "lemmaSimp": "不自见故明" }, { "id": "c017", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "不自是故彰", "kind": "note", "text": "不自是，則其是彰也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "不自是，则其是彰也。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "不自是故彰" }, { "id": "c018", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "不自伐故有功", "kind": "note", "text": "不自伐，則其功有也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "不自伐，则其功有也。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "不自伐故有功" }, { "id": "c019", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "不自矜故長", "kind": "note", "text": "不自矜，則其德長也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "不自矜，则其德长也。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "不自矜故长" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "曲則全", "kind": "note", "text": "屈曲隨順，不忤物情；柔弱謙和，全我生道。故《莊子》云：「吾行屈曲，無傷吾足。」此一句忘違順也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "屈曲随顺，不忤物情；柔弱谦和，全我生道。故《庄子》云：「吾行屈曲，无伤吾足。」此一句忘违顺也。", "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": "曲则全" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "枉則直", "kind": "note", "text": "枉，濫也。體知枉直不二，故能受於毀謗而不伸其怨，枉翻正理也。此一句忘毀譽。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "枉，滥也。体知枉直不二，故能受于毁谤而不伸其怨，枉翻正理也。此一句忘毁誉。", "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": "枉则直" }, { "id": "c022", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "窪則盈", "kind": "note", "text": "窪，下也。謙卑遜讓，退己處下，不與物競高，故德行盈滿也。此一句忘高下。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "洼，下也。谦卑逊让，退己处下，不与物竞高，故德行盈满也。此一句忘高下。", "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": "洼则盈" }, { "id": "c023", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "敝則新", "kind": "note", "text": "弊，辱也。能處鄙惡弊辱而不貪榮寵，即其德新也。此一句忘榮辱也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "弊，辱也。能处鄙恶弊辱而不贪荣宠，即其德新也。此一句忘荣辱也。", "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": "敝则新" }, { "id": "c024", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "少則得，多則惑", "kind": "note", "text": "少者，謂前曲全等行，不見高下，處一中也；多謂滯於違順等法，不離二偏也。體一中則滯二偏，故迷惑也。", "authorNote": "末句文義可疑，或當作「違一中則滯二偏」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "少者，谓前曲全等行，不见高下，处一中也；多谓滞于违顺等法，不离二偏也。体一中则滞二偏，故迷惑也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）（末句文義可疑，或當作「違一中則滯二偏」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "authorNoteSimp": "末句文义可疑，或当作「违一中则滞二偏」。", "lemmaSimp": "少则得，多则惑" }, { "id": "c025", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "抱一為天下式", "kind": "note", "text": "是以，仍上辭也。抱，守持也；式，法則也。言聖人持此一中之道，軌範群生，故為天下修學之楷模也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "是以，仍上辞也。抱，守持也；式，法则也。言圣人持此一中之道，轨范群生，故为天下修学之楷模也。", "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": "抱一为天下式" }, { "id": "c026", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "不自見故明", "kind": "note", "text": "物我皆空，不見有我身相，故智慧明照也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "物我皆空，不见有我身相，故智慧明照也。", "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": "不自见故明" }, { "id": "c027", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "不自是故彰", "kind": "note", "text": "自他平等，不是己非物，故其德顯著。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "自他平等，不是己非物，故其德显著。", "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": "不自是故彰" }, { "id": "c028", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "不自伐故有功", "kind": "note", "text": "伐，取也。雖亭毒億生而芻狗百姓，推功於物，故有大功也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "伐，取也。虽亭毒亿生而刍狗百姓，推功于物，故有大功也。", "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": "不自伐故有功" }, { "id": "c029", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "不自矜故長", "kind": "note", "text": "只為推功於物，所以不自矜誇，故德行長遠也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "只为推功于物，所以不自矜夸，故德行长远也。", "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": "不自矜故长" }, { "id": "c030", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "夫唯不爭", "kind": "note", "text": "此即嘆美四德之人，妙達違順，謙以自牧，不與物爭，故天下群品無能與不爭者爭也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "此即叹美四德之人，妙达违顺，谦以自牧，不与物争，故天下群品无能与不争者争也。", "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": "夫唯不争" }, { "id": "c031", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "古之所謂曲則全者", "kind": "note", "text": "昔人所謂屈曲柔順以全其道，此語有實，諒非虛言。但能依教修行，不與物爭，則大成全德，總歸於己也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "昔人所谓屈曲柔顺以全其道，此语有实，谅非虚言。但能依教修行，不与物争，则大成全德，总归于己也。", "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": "古之所谓曲则全者" }, { "id": "c032", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "曲則全", "kind": "note", "text": "曲己以應務，則全也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "曲己以应务，则全也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "曲则全" }, { "id": "c033", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "曲則全", "kind": "note", "text": "曲者，委曲從順也。言人能委曲從順，不與物逆，則可以全身，故云曲則全。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "曲者，委曲从顺也。言人能委曲从顺，不与物逆，则可以全身，故云曲则全。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "曲则全" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "枉則直", "kind": "note", "text": "枉己以伸人，則直也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "枉己以伸人，则直也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "枉则直" }, { "id": "c035", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "枉則直", "kind": "note", "text": "枉者，受屈於物；直者，可以正曲也。《春秋》曰：「正曲為直。」言人雖不與物逆，若物來枉己，己能受屈，彼必慚懼而自修整，則是己之直可以正曲，故云枉則直。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "枉者，受屈于物；直者，可以正曲也。《春秋》曰：「正曲为直。」言人虽不与物逆，若物来枉己，己能受屈，彼必惭惧而自修整，则是己之直可以正曲，故云枉则直。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "枉则直" }, { "id": "c036", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "窪則盈", "kind": "note", "text": "執謙德，則常盈。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "执谦德，则常盈。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "洼则盈" }, { "id": "c037", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "窪則盈", "kind": "note", "text": "窪，坳下也；盈，滿也。此喻說也。夫地之坳下，水必流滿；人守撝謙，德便光大。能曲能枉，坳下也；則全則直，滿盈也。故云窪則盈。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "洼，坳下也；盈，满也。此喻说也。夫地之坳下，水必流满；人守㧑谦，德便光大。能曲能枉，坳下也；则全则直，满盈也。故云洼则盈。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "洼则盈" }, { "id": "c038", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "敝則新", "kind": "note", "text": "守弊薄，則日新。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "守弊薄，则日新。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "敝则新" }, { "id": "c039", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "敝則新", "kind": "note", "text": "弊，薄惡之謂也。枉、窪等皆自處弊薄也。能處弊薄，人必推先，故其德行日新矣，故云弊則新。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "弊，薄恶之谓也。枉、洼等皆自处弊薄也。能处弊薄，人必推先，故其德行日新矣，故云弊则新。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "敝则新" }, { "id": "c040", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "少則得", "kind": "note", "text": "抱一不離，則無失也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "抱一不离，则无失也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "少则得" }, { "id": "c041", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s002" }, "lemma": "少則得，多則惑，是以聖人抱一為天下式", "kind": "note", "text": "少則得，多則惑，是以聖人抱一為天下式。夫少自取者則無失，故云得；多自舉者人必爭，故云惑。修身既爾，修道亦然，當須抱守淳一，自全真素。若欲廣求異門，則招亂惑，故亡羊必因於歧路，喪生諒在於多方。是以聖人抱一不離，可為天下法式矣。式，法也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "少则得，多则惑，是以圣人抱一为天下式。夫少自取者则无失，故云得；多自举者人必争，故云惑。修身既尔，修道亦然，当须抱守淳一，自全真素。若欲广求异门，则招乱惑，故亡羊必因于歧路，丧生谅在于多方。是以圣人抱一不离，可为天下法式矣。式，法也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "少则得，多则惑，是以圣人抱一为天下式" }, { "id": "c042", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "多則惑", "kind": "note", "text": "有為多門，則惑亂也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "有为多门，则惑乱也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "多则惑" }, { "id": "c043", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "抱一為天下式", "kind": "note", "text": "聖人抱守淳一，故可為天下法式。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "圣人抱守淳一，故可为天下法式。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "抱一为天下式" }, { "id": "c044", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自見故明", "kind": "note", "text": "人能不自見其德，常曲己以應務，則其德全自明。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "人能不自见其德，常曲己以应务，则其德全自明。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "不自见故明" }, { "id": "c045", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自見故明", "kind": "note", "text": "此覆釋曲則全也。言人能不自見其美，嘗委順於物，則其全德日益明白也，故云故明。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此覆释曲则全也。言人能不自见其美，尝委顺于物，则其全德日益明白也，故云故明。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "不自见故明" }, { "id": "c046", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自是故彰", "kind": "note", "text": "人能不自以為是，而枉己以伸人，則其是直自彰也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "人能不自以为是，而枉己以伸人，则其是直自彰也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "不自是故彰" }, { "id": "c047", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自是故彰", "kind": "note", "text": "此覆釋枉則直也。言人能為物受枉，不自伸說以為己是，必無尤，故其直自彰著，故云故彰。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此覆释枉则直也。言人能为物受枉，不自伸说以为己是，必无尤，故其直自彰着，故云故彰。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "不自是故彰" }, { "id": "c048", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自伐故有功", "kind": "note", "text": "人能不自伐取，則其功歸己也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "人能不自伐取，则其功归己也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "不自伐故有功" }, { "id": "c049", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自伐故有功", "kind": "note", "text": "此覆釋窪則盈也。言人不自伐取，常為謙讓，則人不與競，其功歸己，如地坳下水必盈焉，故云有功。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此覆释洼则盈也。言人不自伐取，常为谦让，则人不与竞，其功归己，如地坳下水必盈焉，故云有功。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "不自伐故有功" }, { "id": "c050", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自矜故長", "kind": "note", "text": "人能常守弊薄，不自矜誇，則人推其長也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "人能常守弊薄，不自矜夸，则人推其长也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "不自矜故长" }, { "id": "c051", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自矜故長", "kind": "note", "text": "此覆釋弊則新也。言人能守弊薄，不自矜衒，則人必讓善，行能益長，故云故長。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此覆释弊则新也。言人能守弊薄，不自矜衒，则人必让善，行能益长，故云故长。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "不自矜故长" }, { "id": "c052", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "夫唯不爭", "kind": "note", "text": "不與物爭，誰與爭者？", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "不与物争，谁与争者？", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "夫唯不争" }, { "id": "c053", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "夫唯不爭", "kind": "note", "text": "夫唯曲全等行，皆是委順不爭，柔弱既勝於剛強，謙虛自歸於是直，則天下人物誰能與不爭者爭乎？故云莫能與之爭。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "夫唯曲全等行，皆是委顺不争，柔弱既胜于刚强，谦虚自归于是直，则天下人物谁能与不争者争乎？故云莫能与之争。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "夫唯不争" }, { "id": "c054", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "古之所謂曲則全者", "kind": "note", "text": "古者曲全之言，豈虛言哉？實能曲者，則必全理歸之也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "古者曲全之言，岂虚言哉？实能曲者，则必全理归之也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "古之所谓曲则全者" }, { "id": "c055", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "古之所謂曲則全者", "kind": "note", "text": "此引古以結曲全也。言自古有此曲全之言，豈虛有此言而無實者哉？若能曲順不逆者，信有全理歸之於己爾，故云誠全而歸之。誠，信也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此引古以结曲全也。言自古有此曲全之言，岂虚有此言而无实者哉？若能曲顺不逆者，信有全理归之于己尔，故云诚全而归之。诚，信也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "古之所谓曲则全者" }, { "id": "c056", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "曲則全", "kind": "note", "text": "侯王雖聖，猶以為曲，任百官而理，其德則全也。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "textSimp": "侯王虽圣，犹以为曲，任百官而理，其德则全也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》辑文）", "lemmaSimp": "曲则全" }, { "id": "c057", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "少則得", "kind": "note", "text": "所約者寡，所得者眾，猶為寡少而物物自得當矣。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "textSimp": "所约者寡，所得者众，犹为寡少而物物自得当矣。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》辑文）", "lemmaSimp": "少则得" }, { "id": "c058", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "多則惑", "kind": "note", "text": "信己思慮，不取於人，多言多知，則狂亂也。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "textSimp": "信己思虑，不取于人，多言多知，则狂乱也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》辑文）", "lemmaSimp": "多则惑" }, { "id": "c059", "block": 0, "source": "yanzun", "target": { "start": "s003", "end": "s003" }, "lemma": "不自見故明", "kind": "note", "text": "聖人不自矜見其明，任天下之目以視天下，故離婁不得齊其明矣。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "textSimp": "圣人不自矜见其明，任天下之目以视天下，故离娄不得齐其明矣。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》辑文）", "lemmaSimp": "不自见故明" }, { "id": "c060", "block": 0, "source": "yanzun", "target": { "start": "s003", "end": "s003" }, "lemma": "不自伐故有功", "kind": "note", "text": "伐猶攻伐也。因天下之怒以伐天下，故黃帝不能與並威；因天下之力以戰天下，故湯武不能與之量功。是以普天之下可任，諸侯之後可臣也。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "textSimp": "伐犹攻伐也。因天下之怒以伐天下，故黄帝不能与并威；因天下之力以战天下，故汤武不能与之量功。是以普天之下可任，诸侯之后可臣也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》辑文）", "lemmaSimp": "不自伐故有功" }, { "id": "c061", "block": 0, "source": "yanzun", "target": { "start": "s004", "end": "s004" }, "lemma": "夫唯不爭", "kind": "note", "text": "夫影之隨形，響之應聲，既不與物爭，誰爭之？", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "textSimp": "夫影之随形，响之应声，既不与物争，谁争之？", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》輯文）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》辑文）", "lemmaSimp": "夫唯不争" }, { "id": "c062", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "曲則全，枉則直，窪則盈，敝則新，少則得，多則惑", "kind": "note", "text": "外順於物，內養於神，物我無傷，全也。屈己從人，身不失道，直也。謙退處下，窪也。混而不濁，新也。理本是一，故言少；忘言契理，故言得。有為萬境，群典百端，故言多也。逐欲情亂，滯教生迷，故言惑也。", "authorNote": "李榮道藏本此段有「多士」二字，文義不屬，據《玄德纂疏》所引校正。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "外顺于物，内养于神，物我无伤，全也。屈己从人，身不失道，直也。谦退处下，洼也。混而不浊，新也。理本是一，故言少；忘言契理，故言得。有为万境，群典百端，故言多也。逐欲情乱，滞教生迷，故言惑也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（李榮道藏本此段有「多士」二字，文義不屬，據《玄德纂疏》所引校正。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "李荣道藏本此段有「多士」二字，文义不属，据《玄德纂疏》所引校正。", "lemmaSimp": "曲则全，枉则直，洼则盈，敝则新，少则得，多则惑" }, { "id": "c063", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "抱一為天下式", "kind": "note", "text": "一，道也。聖人懷道，故言抱一；動皆合理，可以軌物，故言式也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "一，道也。圣人怀道，故言抱一；动皆合理，可以轨物，故言式也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "lemmaSimp": "抱一为天下式" }, { "id": "c064", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "不自見故明，不自是故彰，不自伐故有功，不自矜故長", "kind": "note", "text": "去分別而遺識，智慧自明；捐物我以全真，道德自彰；取其功而反失，誇其德而不長也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "去分别而遗识，智慧自明；捐物我以全真，道德自彰；取其功而反失，夸其德而不长也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "lemmaSimp": "不自见故明，不自是故彰，不自伐故有功，不自矜故长" }, { "id": "c065", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "夫唯不爭", "kind": "note", "text": "以我為是，指他為非，不能順人，唯知逆物，起於爭。聖人屈曲從物，豁蕩是非，不爭功名，與物無競，故天下雖大，誰能爭乎？", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "以我为是，指他为非，不能顺人，唯知逆物，起于争。圣人屈曲从物，豁荡是非，不争功名，与物无竞，故天下虽大，谁能争乎？", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "lemmaSimp": "夫唯不争" }, { "id": "c066", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "古之所謂曲則全者", "kind": "note", "text": "聖不自專，寄言古昔。枉、正、少、得，不是虛言；誠全歸身，皆為實錄也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "圣不自专，寄言古昔。枉、正、少、得，不是虚言；诚全归身，皆为实录也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "lemmaSimp": "古之所谓曲则全者" }, { "id": "c067", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s005" }, "lemma": "曲則全", "kind": "note", "text": "曲成而不遺則事全，枉己以伸物則理直，少其欲則事自復故窪則盈，靜其濁則理自清故弊則新，事歸於理故少則得，理乖於事故多則惑。聖人知道之紀，抱道之子，以理會事，以事會理，事理冥會，故可以為天下法則也。不自見而弊人則事自明，不自是而非人則理自彰，不自伐其才則事歸於實故治有功，不自矜其能則理得其當故道可長。夫唯順道之理，不與物爭，則天下之事莫不從己，故能曲成萬物而不遺微隱，乃古之所謂曲則全者，豈徒言哉！誠能曲而成之，則天下全而歸之矣。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "曲成而不遗则事全，枉己以伸物则理直，少其欲则事自复故洼则盈，静其浊则理自清故弊则新，事归于理故少则得，理乖于事故多则惑。圣人知道之纪，抱道之子，以理会事，以事会理，事理冥会，故可以为天下法则也。不自见而弊人则事自明，不自是而非人则理自彰，不自伐其才则事归于实故治有功，不自矜其能则理得其当故道可长。夫唯顺道之理，不与物争，则天下之事莫不从己，故能曲成万物而不遗微隐，乃古之所谓曲则全者，岂徒言哉！诚能曲而成之，则天下全而归之矣。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "曲则全" }, { "id": "c068", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s005" }, "lemma": "曲則全", "kind": "note", "text": "傳曰：能知眾甫之然，則能抱一致柔；能抱一致柔，則能曲、能枉、能窪、能敝矣。曲者，曲之自然者也；枉者，曲之使然者也。天下之物，唯水為幾於道：一西一東而物莫之能傷，是曲則全也；避礙萬折而必東，是枉則直也；善下而百谷歸之，是窪則盈也；受天下之垢而莫清焉，是敝則新也。唯得一者為足以與此，故曰少則得；眾人所以不能然者，以其不一故也，故曰多則惑。制財用必有式，傳土木必有式，所持者約而所應者博也。聖人抱一以為天下式亦如是而已，故可以曲、可以枉、可以窪、可以敝，无往而非一也。故因天下之所見而見之，而我不自見也，則所見无不察，故曰不自見故明；因天下之所是而是之，而我不自是也，則所是莫之能蓋，故曰不自是故彰；歸天下以功而我不自有也，故有功；任萬物以能而我不自矜也，故長。如是者无他，得一則无我，无我則不爭，夫唯不爭，天下莫能與之爭矣。古之所謂曲則全，其要如是而已；知所以曲則全，則知所以枉則直、窪則盈、敝則新矣，而不自見故明、不自是故彰、不自伐故有功、不自矜故長，皆由是也，豈非所謂全而歸之哉！", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "传曰：能知众甫之然，则能抱一致柔；能抱一致柔，则能曲、能枉、能洼、能敝矣。曲者，曲之自然者也；枉者，曲之使然者也。天下之物，唯水为几于道：一西一东而物莫之能伤，是曲则全也；避碍万折而必东，是枉则直也；善下而百谷归之，是洼则盈也；受天下之垢而莫清焉，是敝则新也。唯得一者为足以与此，故曰少则得；众人所以不能然者，以其不一故也，故曰多则惑。制财用必有式，传土木必有式，所持者约而所应者博也。圣人抱一以为天下式亦如是而已，故可以曲、可以枉、可以洼、可以敝，无往而非一也。故因天下之所见而见之，而我不自见也，则所见无不察，故曰不自见故明；因天下之所是而是之，而我不自是也，则所是莫之能盖，故曰不自是故彰；归天下以功而我不自有也，故有功；任万物以能而我不自矜也，故长。如是者无他，得一则无我，无我则不争，夫唯不争，天下莫能与之争矣。古之所谓曲则全，其要如是而已；知所以曲则全，则知所以枉则直、洼则盈、敝则新矣，而不自见故明、不自是故彰、不自伐故有功、不自矜故长，皆由是也，岂非所谓全而归之哉！", "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": "曲则全" }, { "id": "c069", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "曲則全", "kind": "note", "text": "聖人動必循理，理之所在，或直或曲，要於通而已。通故與物不迕，不迕故全也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人动必循理，理之所在，或直或曲，要于通而已。通故与物不迕，不迕故全也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "曲则全" }, { "id": "c070", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "枉則直", "kind": "note", "text": "直而非理，則非直也。循理雖枉，而天下之至直也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "直而非理，则非直也。循理虽枉，而天下之至直也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "枉则直" }, { "id": "c071", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "窪則盈", "kind": "note", "text": "眾之所歸者下也，雖欲不盈，不可得矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "众之所归者下也，虽欲不盈，不可得矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "洼则盈" }, { "id": "c072", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "敝則新", "kind": "note", "text": "昭昭察察，非道也；悶悶若將弊矣，而日新之所自出也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "昭昭察察，非道也；闷闷若将弊矣，而日新之所自出也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "敝则新" }, { "id": "c073", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "少則得", "kind": "note", "text": "道一而已，得一則無不得矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "道一而已，得一则无不得矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "少则得" }, { "id": "c074", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "多則惑", "kind": "note", "text": "多學而無以一之，則惑矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "多学而无以一之，则惑矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "多则惑" }, { "id": "c075", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "抱一為天下式", "kind": "note", "text": "抱一者，復性者也。蓋曲則全、枉則直、窪則盈、弊則新、少則得，皆抱一之餘也，故以抱一終之。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "抱一者，复性者也。盖曲则全、枉则直、洼则盈、弊则新、少则得，皆抱一之余也，故以抱一终之。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "抱一为天下式" }, { "id": "c076", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "不自見故明", "kind": "note", "text": "目不自見，故能見物；鏡不自照，故能照物。如使自見自照，則自為之不暇，而何暇及物哉？", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "目不自见，故能见物；镜不自照，故能照物。如使自见自照，则自为之不暇，而何暇及物哉？", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "不自见故明" }, { "id": "c077", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s004" }, "lemma": "不自是故彰，不自伐故有功，不自矜故長，夫唯不爭", "kind": "note", "text": "不自見、不自是、不自伐、不自矜，皆不爭之餘也，故以不爭終之。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "不自见、不自是、不自伐、不自矜，皆不争之余也，故以不争终之。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "不自是故彰，不自伐故有功，不自矜故长，夫唯不争" }, { "id": "c078", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "古之所謂曲則全者", "kind": "note", "text": "世以直為是，以曲為非，將循理而行於世，則有不免於曲者矣。故終篇復言之曰：此豈虛言哉！誠全而歸之。夫所謂全者，非獨全身也，內以全身，外以全物，物我兼全，而歸復於性，則其為直也大矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "世以直为是，以曲为非，将循理而行于世，则有不免于曲者矣。故终篇复言之曰：此岂虚言哉！诚全而归之。夫所谓全者，非独全身也，内以全身，外以全物，物我兼全，而归复于性，则其为直也大矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "古之所谓曲则全者" }, { "id": "c079", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "曲則全，枉則直，窪則盈，敝則新，少則得，多則惑", "kind": "note", "text": "曲，一偏也。《易》《禮》《中庸》《莊子》所言曲字，皆以偏而不全為曲，曲者不全也。然能專攻其所偏，致精乎此，旁達乎彼，舉一反三，通一畢萬，久必會其全也。自初即欲求全，則志大心勞，分而不專，終不能全矣。枉者不直也，尺蠖之屈而枉，所以能伸而直；窪者不盈也，科坎之陷而窪，所以能受水而盈；敝者不新也，秋冬之凋而敝，所以能逢春而新；少者不多也，少則多一句，變文析為二句，少則易於有得，所以能積累而多；貪多則雜而生惑，於一且無所得，豈能多乎？不欲直、不欲盈、不欲新、不欲多，而以曲則全一句始之，四者皆不求全之推也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "曲，一偏也。《易》《礼》《中庸》《庄子》所言曲字，皆以偏而不全为曲，曲者不全也。然能专攻其所偏，致精乎此，旁达乎彼，举一反三，通一毕万，久必会其全也。自初即欲求全，则志大心劳，分而不专，终不能全矣。枉者不直也，尺蠖之屈而枉，所以能伸而直；洼者不盈也，科坎之陷而洼，所以能受水而盈；敝者不新也，秋冬之凋而敝，所以能逢春而新；少者不多也，少则多一句，变文析为二句，少则易于有得，所以能积累而多；贪多则杂而生惑，于一且无所得，岂能多乎？不欲直、不欲盈、不欲新、不欲多，而以曲则全一句始之，四者皆不求全之推也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "曲则全，枉则直，洼则盈，敝则新，少则得，多则惑" }, { "id": "c080", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s002" }, "lemma": "抱一為天下式", "kind": "note", "text": "此一句為一章宗旨，通貫上文下文之意。一者，沖虛之德也。式，以在車為喻，高在憑較，卑則憑式。聖人抱此沖虛之德，濡弱謙下，為天下式，如上下文五者，皆沖虛之德，自處於卑也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此一句为一章宗旨，通贯上文下文之意。一者，冲虚之德也。式，以在车为喻，高在凭较，卑则凭式。圣人抱此冲虚之德，濡弱谦下，为天下式，如上下文五者，皆冲虚之德，自处于卑也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "抱一为天下式" }, { "id": "c081", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s004" }, "lemma": "不自見故明，不自是故彰，不自伐故有功，不自矜故長，夫惟不爭", "kind": "note", "text": "自見猶云自炫，明謂智之明；不自見者，用晦而明也。自是猶云自賢，彰謂名之彰；不自是者，闇然而日彰也。誇其功曰伐，功謂事之成績；負其長曰能，矜長謂能之過人。人不自見、不自是、不自伐、不自矜，而以夫惟不爭終之，四者皆不爭之餘也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "自见犹云自炫，明谓智之明；不自见者，用晦而明也。自是犹云自贤，彰谓名之彰；不自是者，暗然而日彰也。夸其功曰伐，功谓事之成绩；负其长曰能，矜长谓能之过人。人不自见、不自是、不自伐、不自矜，而以夫惟不争终之，四者皆不争之余也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "不自见故明，不自是故彰，不自伐故有功，不自矜故长，夫惟不争" }, { "id": "c082", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "古之所謂曲則全者", "kind": "note", "text": "曲則全三字，古有是語，老子述之以為此章首句。章內抱一為綱，曲則全以下五者、夫惟不爭以上五者，凡十事為目，皆曲則全一語所可詠也。故重述於章末而曰：古人所謂曲則全者，豈虛為此言而無其實哉？蓋之其誠實能全，而遂以全之效歸之也。", "authorNote": "「蓋之其誠實能全」，「之」字疑衍。", "citation": "吳澄《道德真經注》", "textSimp": "曲则全三字，古有是语，老子述之以为此章首句。章内抱一为纲，曲则全以下五者、夫惟不争以上五者，凡十事为目，皆曲则全一语所可咏也。故重述于章末而曰：古人所谓曲则全者，岂虚为此言而无其实哉？盖之其诚实能全，而遂以全之效归之也。", "citationFull": "吳澄《道德真經注》（「蓋之其誠實能全」，「之」字疑衍。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "「盖之其诚实能全」，「之」字疑衍。", "lemmaSimp": "古之所谓曲则全者" }, { "id": "c083", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s005" }, "lemma": "曲則全", "kind": "note", "text": "此承前章，言聖人所以道全德備、眾美皆具者，蓋由虛心體道，與物無競，故眾德交歸也。曲，委曲，即曲成萬物而不遺之意。謂聖人委曲以御世，無一事不盡其誠，無一人不得其所。譬如陽春發育萬物，雖草芥毫芒，春氣無不充足；若纖毫不到，則春氣不全。聖人之於人，無所不至；苟不曲盡其誠，則其德不全矣，故曰曲則全。枉則直者，屈己從人曰枉，直，伸也。謂聖人道高德盛，則大有徑庭，不近人情；若不屈己從人，俯循萬物，混世同波，則人不信；人不信，則道不伸。由人屈而道伸，故曰枉則直。窪則盈者，眾水所聚、地之最下者曰窪。譬如江海最為窪下，故萬派皆歸；而聖人之心至虛至下，故眾德交歸，德無不備，故曰窪則盈。敝則新者，衣之污損日敝；不敝則不浣濯，不見其新，以其敝乃新耳。以譬聖人忘形去智，日損其知見，遠其物欲，洗心退藏於密；欲不敝，則道不新，故曰敝則新。聖人忘知絕學，專心於一，故於道有得，故曰少則得；世人多知多見，於道轉失，故曰多則惑。是以聖人因愍世人以多方喪道，故抱一為天下學道之式；式，法也。智巧炫耀於外曰見，自見者不明，故不自見乃為明耳。執己為必當曰是，自是者不彰，故不自是乃彰耳；彰者，盛德顯於外也。誇功曰伐，自伐者無功，故不自伐乃有功耳。司馬遷嘗謂韓信：假令學道謙讓，不伐己功，不矜其能，則庶幾於漢家勳，可比周、召、太公之徒矣。意蓋出此。恃己之能曰矜，長，才能也；自矜者不長，不自矜者乃長耳。此上四「不」字，皆不爭之德也，惟聖人有之，故曰夫惟不爭，故天下莫能與之爭者。由其聖人委曲如此，故萬德交歸，眾美備具，故引古語以證之曰：古之所謂曲則全者，豈虛言哉！誠全而歸之。", "authorNote": "底本「故天下篡能與之爭」，「篡」當作「莫」。", "citation": "釋德清《道德經解》", "textSimp": "此承前章，言圣人所以道全德备、众美皆具者，盖由虚心体道，与物无竞，故众德交归也。曲，委曲，即曲成万物而不遗之意。谓圣人委曲以御世，无一事不尽其诚，无一人不得其所。譬如阳春发育万物，虽草芥毫芒，春气无不充足；若纤毫不到，则春气不全。圣人之于人，无所不至；苟不曲尽其诚，则其德不全矣，故曰曲则全。枉则直者，屈己从人曰枉，直，伸也。谓圣人道高德盛，则大有径庭，不近人情；若不屈己从人，俯循万物，混世同波，则人不信；人不信，则道不伸。由人屈而道伸，故曰枉则直。洼则盈者，众水所聚、地之最下者曰洼。譬如江海最为洼下，故万派皆归；而圣人之心至虚至下，故众德交归，德无不备，故曰洼则盈。敝则新者，衣之污损日敝；不敝则不浣濯，不见其新，以其敝乃新耳。以譬圣人忘形去智，日损其知见，远其物欲，洗心退藏于密；欲不敝，则道不新，故曰敝则新。圣人忘知绝学，专心于一，故于道有得，故曰少则得；世人多知多见，于道转失，故曰多则惑。是以圣人因愍世人以多方丧道，故抱一为天下学道之式；式，法也。智巧炫耀于外曰见，自见者不明，故不自见乃为明耳。执己为必当曰是，自是者不彰，故不自是乃彰耳；彰者，盛德显于外也。夸功曰伐，自伐者无功，故不自伐乃有功耳。司马迁尝谓韩信：假令学道谦让，不伐己功，不矜其能，则庶几于汉家勋，可比周、召、太公之徒矣。意盖出此。恃己之能曰矜，长，才能也；自矜者不长，不自矜者乃长耳。此上四「不」字，皆不争之德也，惟圣人有之，故曰夫惟不争，故天下莫能与之争者。由其圣人委曲如此，故万德交归，众美备具，故引古语以证之曰：古之所谓曲则全者，岂虚言哉！诚全而归之。", "citationFull": "釋德清《道德經解》（底本「故天下篡能與之爭」，「篡」當作「莫」。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "底本「故天下篡能与之争」，「篡」当作「莫」。", "lemmaSimp": "曲则全" }, { "id": "c084", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s005" }, "lemma": "曲則全", "kind": "note", "text": "《莊子·天下篇》稱老子之學：人皆求福，己獨曲全。故此以曲則全一語始終之者，蓋不欲直、不欲盈、不欲新，且多，皆不求全之推也。曲者，一曲也，抱一故為曲，然而全德在此矣。不云少則多而析為兩言者，以啟下文抱一之旨也。一者，少之極；然抱之以為天下式，則其得多矣。彼喪生由其多方，而亡羊苦於歧路，皆多則惑者。下章以「為天下式」為「為天下溪」「為天下谷」並言，蓋式者車所俯憑，物卑而人敬之，故以喻聖人沖虛之德也。夫目至明而不自見，使目而自見則不明矣；人之不自是、自矜、自伐，亦猶是也。能是者無他焉，抱一則無我，無我則不爭。夫惟不爭，故天下樂推而曲全之耳。曲則全，蓋古有是語，而老子述之，故又申之曰：此豈虛語哉？夫固誠然之理之效也。蓋正言若反，天下莫不知而莫能行，孰是執信不惑者乎？其丁寧之意至矣。", "authorNote": "魏源底本「不自恃故彰」，當作「不自是」。", "citation": "魏源《老子本義》", "textSimp": "《庄子·天下篇》称老子之学：人皆求福，己独曲全。故此以曲则全一语始终之者，盖不欲直、不欲盈、不欲新，且多，皆不求全之推也。曲者，一曲也，抱一故为曲，然而全德在此矣。不云少则多而析为两言者，以启下文抱一之旨也。一者，少之极；然抱之以为天下式，则其得多矣。彼丧生由其多方，而亡羊苦于歧路，皆多则惑者。下章以「为天下式」为「为天下溪」「为天下谷」并言，盖式者车所俯凭，物卑而人敬之，故以喻圣人冲虚之德也。夫目至明而不自见，使目而自见则不明矣；人之不自是、自矜、自伐，亦犹是也。能是者无他焉，抱一则无我，无我则不争。夫惟不争，故天下乐推而曲全之耳。曲则全，盖古有是语，而老子述之，故又申之曰：此岂虚语哉？夫固诚然之理之效也。盖正言若反，天下莫不知而莫能行，孰是执信不惑者乎？其丁宁之意至矣。", "citationFull": "魏源《老子本義》（魏源底本「不自恃故彰」，當作「不自是」。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源底本「不自恃故彰」，当作「不自是」。", "lemmaSimp": "曲则全" }, { "id": "c085", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s005" }, "lemma": "曲則全", "kind": "note", "text": "事物之教，有來有往。迎其來，不如要其往；追其往，不如俟其來。而以心日察察於往來者，則非先時，而即後時。先既失後，後又失先，勞勞而愈不得；故小智日見其餘，大智日見其不足。大道在中，如捕亡子而喪家珍，瞀然介馬以馳，終日而不遇，則多之為惑久矣。一曰沖，沖曰常。守常，用沖，養曲為全，明於往來之大數也。", "authorNote": "王夫之本作「少則多」。", "citation": "王夫之《老子衍》", "textSimp": "事物之教，有来有往。迎其来，不如要其往；追其往，不如俟其来。而以心日察察于往来者，则非先时，而即后时。先既失后，后又失先，劳劳而愈不得；故小智日见其余，大智日见其不足。大道在中，如捕亡子而丧家珍，瞀然介马以驰，终日而不遇，则多之为惑久矣。一曰冲，冲曰常。守常，用冲，养曲为全，明于往来之大数也。", "citationFull": "王夫之《老子衍》（王夫之本作「少則多」。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之本作「少则多」。", "lemmaSimp": "曲则全" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 3, "char": "曲則全", "charSimp": "曲则全", "startSimp": 0, "endSimp": 3, "pinyin": "qū zé quán", "gloss": "委曲反而能保全。曲，委曲、一偏；全，保全。", "glossSimp": "委曲反而能保全。曲，委曲、一偏；全，保全。", "general": "河上公注：「曲己從眾，不自專，則全也。」吳澄謂曲為一偏，能專攻所偏、久必會其全。", "generalSimp": "河上公注：「曲己从众，不自专，则全也。」吴澄谓曲为一偏，能专攻所偏、久必会其全。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "吴澄道德真经注" ] }, { "id": "n002", "sentenceId": "s001", "start": 4, "end": 7, "char": "枉則直", "charSimp": "枉则直", "startSimp": 4, "endSimp": 7, "pinyin": "wǎng zé zhí", "gloss": "屈枉反而能伸直。枉，屈曲、受屈；直，伸直、正直。", "glossSimp": "屈枉反而能伸直。枉，屈曲、受屈；直，伸直、正直。", "general": "河上公注：「枉己而伸人，久久自得直也。」御疏：「枉者受屈於物，直者可以正曲也。」", "generalSimp": "河上公注：「枉己而伸人，久久自得直也。」御疏：「枉者受屈于物，直者可以正曲也。」", "variants": [ "傅奕作「枉則正」" ], "variantsSimp": [ "傅奕作「枉则正」" ], "refs": [ "河上公注", "御疏", "魏源本義" ], "refsSimp": [ "河上公注", "御疏", "魏源本义" ] }, { "id": "n003", "sentenceId": "s001", "start": 8, "end": 11, "char": "窪則盈", "charSimp": "洼则盈", "startSimp": 8, "endSimp": 11, "pinyin": "wā zé yíng", "gloss": "低窪反而能充盈。窪，低窪、坳下；盈，滿。", "glossSimp": "低洼反而能充盈。洼，低洼、坳下；盈，满。", "general": "河上公注：「地窪下，水流之；人謙下，德歸之。」御疏：「地之坳下，水必流滿；人守撝謙，德便光大。」", "generalSimp": "河上公注：「地洼下，水流之；人谦下，德归之。」御疏：「地之坳下，水必流满；人守㧑谦，德便光大。」", "variants": [ "窊", "洿" ], "variantsSimp": [ "窊", "洿" ], "refs": [ "河上公注", "御疏", "魏源本義" ], "refsSimp": [ "河上公注", "御疏", "魏源本义" ] }, { "id": "n004", "sentenceId": "s001", "start": 12, "end": 15, "char": "敝則新", "charSimp": "敝则新", "startSimp": 12, "endSimp": 15, "pinyin": "bì zé xīn", "gloss": "破舊反而能更新。敝，破舊、弊薄；新，更新。", "glossSimp": "破旧反而能更新。敝，破旧、弊薄；新，更新。", "general": "河上公注：「自受弊薄，後己先人，天下敬之。」吳澄謂秋冬之凋而敝，所以能逢春而新。", "generalSimp": "河上公注：「自受弊薄，后己先人，天下敬之。」吴澄谓秋冬之凋而敝，所以能逢春而新。", "variants": [ "弊", "蔽" ], "variantsSimp": [ "弊", "蔽" ], "refs": [ "河上公注", "吳澄道德真經注", "魏源本義" ], "refsSimp": [ "河上公注", "吴澄道德真经注", "魏源本义" ] }, { "id": "n005", "sentenceId": "s001", "start": 16, "end": 19, "char": "少則得", "charSimp": "少则得", "startSimp": 16, "endSimp": 19, "pinyin": "shǎo zé dé", "gloss": "少取反而能獲得。少，簡約、專一；得，獲得。", "glossSimp": "少取反而能获得。少，简约、专一；得，获得。", "general": "王弼注：「少則得其本，故曰得也。」御注：「抱一不離，則無失也。」", "generalSimp": "王弼注：「少则得其本，故曰得也。」御注：「抱一不离，则无失也。」", "variants": [ "王夫之作「少則多」" ], "variantsSimp": [ "王夫之作「少则多」" ], "refs": [ "王弼注", "御注", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "王夫之老子衍" ] }, { "id": "n006", "sentenceId": "s001", "start": 20, "end": 23, "char": "多則惑", "charSimp": "多则惑", "startSimp": 20, "endSimp": 23, "pinyin": "duō zé huò", "gloss": "貪多反而會迷惑。多，繁多、多方；惑，迷惑。", "glossSimp": "贪多反而会迷惑。多，繁多、多方；惑，迷惑。", "general": "王弼注：「多則遠其真，故曰惑也。」河上公注：「財多者惑於守身，學多者惑於所聞。」", "generalSimp": "王弼注：「多则远其真，故曰惑也。」河上公注：「财多者惑于守身，学多者惑于所闻。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ] }, { "id": "n007", "sentenceId": "s002", "start": 4, "end": 6, "char": "抱一", "charSimp": "抱一", "startSimp": 4, "endSimp": 6, "pinyin": "bào yī", "gloss": "持守渾全的一。抱，持守；一，道、少之極。", "glossSimp": "持守浑全的一。抱，持守；一，道、少之极。", "general": "王弼注：「一，少之極也。」河上公注：「抱，守也。聖人守一，萬事畢。」李榮謂一即道，聖人懷道故言抱一。", "generalSimp": "王弼注：「一，少之极也。」河上公注：「抱，守也。圣人守一，万事毕。」李荣谓一即道，圣人怀道故言抱一。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "李榮注" ], "refsSimp": [ "王弼注", "河上公注", "李荣注" ] }, { "id": "n008", "sentenceId": "s002", "start": 7, "end": 10, "char": "天下式", "charSimp": "天下式", "startSimp": 7, "endSimp": 10, "pinyin": "tiān xià shì", "gloss": "天下的法式、楷模。式，法也、則也。", "glossSimp": "天下的法式、楷模。式，法也、则也。", "general": "王弼注：「式，猶則之也。」河上公注：「式，法也。」吳澄謂式以在車為喻，聖人抱沖虛之德為天下式。", "generalSimp": "王弼注：「式，犹则之也。」河上公注：「式，法也。」吴澄谓式以在车为喻，圣人抱冲虚之德为天下式。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "河上公注", "吴澄道德真经注" ] }, { "id": "n009", "sentenceId": "s003", "start": 0, "end": 3, "char": "不自見", "charSimp": "不自见", "startSimp": 0, "endSimp": 3, "pinyin": "bù zì xiàn", "gloss": "不自我表現、不自我炫示。見，同「現」，顯露、炫示。", "glossSimp": "不自我表现、不自我炫示。见，同「现」，显露、炫示。", "general": "王弼注：「不自見，則其明全也。」吳澄謂自見猶云自炫，不自見者用晦而明。", "generalSimp": "王弼注：「不自见，则其明全也。」吴澄谓自见犹云自炫，不自见者用晦而明。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "吴澄道德真经注" ] }, { "id": "n010", "sentenceId": "s003", "start": 6, "end": 9, "char": "不自是", "charSimp": "不自是", "startSimp": 6, "endSimp": 9, "pinyin": "bù zì shì", "gloss": "不自以為是。是，自以為是、自賢。", "glossSimp": "不自以为是。是，自以为是、自贤。", "general": "王弼注：「不自是，則其是彰也。」吳澄謂自是猶云自賢，不自是者闇然而日彰。", "generalSimp": "王弼注：「不自是，则其是彰也。」吴澄谓自是犹云自贤，不自是者暗然而日彰。", "variants": [ "魏源底本作「不自恃」" ], "variantsSimp": [ "魏源底本作「不自恃」" ], "refs": [ "王弼注", "吳澄道德真經注", "魏源本義" ], "refsSimp": [ "王弼注", "吴澄道德真经注", "魏源本义" ] }, { "id": "n011", "sentenceId": "s003", "start": 12, "end": 15, "char": "不自伐", "charSimp": "不自伐", "startSimp": 12, "endSimp": 15, "pinyin": "bù zì fá", "gloss": "不自我誇耀。伐，誇功、自我稱美。", "glossSimp": "不自我夸耀。伐，夸功、自我称美。", "general": "河上公注：「伐，取也。聖人德化流行，不自取其美，故有功於天下。」吳澄謂誇其功曰伐。", "generalSimp": "河上公注：「伐，取也。圣人德化流行，不自取其美，故有功于天下。」吴澄谓夸其功曰伐。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "吴澄道德真经注" ] }, { "id": "n012", "sentenceId": "s003", "start": 19, "end": 22, "char": "不自矜", "charSimp": "不自矜", "startSimp": 19, "endSimp": 22, "pinyin": "bù zì jīn", "gloss": "不自高自大。矜，自大、恃能。", "glossSimp": "不自高自大。矜，自大、恃能。", "general": "河上公注：「矜，大也。聖人不自貴大，故能長久不危也。」吳澄謂負其長曰能，矜長謂能之過人。", "generalSimp": "河上公注：「矜，大也。圣人不自贵大，故能长久不危也。」吴澄谓负其长曰能，矜长谓能之过人。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "吴澄道德真经注" ] }, { "id": "n013", "sentenceId": "s005", "start": 14, "end": 19, "char": "誠全而歸之", "charSimp": "诚全而归之", "startSimp": 14, "endSimp": 19, "pinyin": "chéng quán ér guī zhī", "gloss": "確實能使人保全，而天下也終將歸附。誠，確實；全，保全；歸，歸附、歸向。", "glossSimp": "确实能使人保全，而天下也终将归附。诚，确实；全，保全；归，归附、归向。", "general": "御注：「實能曲者，則必全理歸之也。」蘇轍謂全者非獨全身，內以全身，外以全物，物我兼全而歸復於性。", "generalSimp": "御注：「实能曲者，则必全理归之也。」苏辙谓全者非独全身，内以全身，外以全物，物我兼全而归复于性。", "variants": [], "variantsSimp": [], "refs": [ "御注", "蘇轍老子解" ], "refsSimp": [ "御注", "苏辙老子解" ] } ], "glossary": { "曲則全": "委曲反而能保全。曲，委曲、一偏；全，保全。", "枉則直": "屈枉反而能伸直。枉，屈曲、受屈；直，伸直、正直。", "窪則盈": "低窪反而能充盈。窪，低窪、坳下；盈，滿。", "敝則新": "破舊反而能更新。敝，破舊、弊薄；新，更新。", "少則得": "少取反而能獲得。少，簡約、專一；得，獲得。", "多則惑": "貪多反而會迷惑。多，繁多、多方；惑，迷惑。", "抱一": "持守渾全的一。抱，持守；一，道、少之極。", "天下式": "天下的法式、楷模。式，法也、則也。", "不自見": "不自我表現、不自我炫示。見，同「現」，顯露、炫示。", "不自是": "不自以為是。是，自以為是、自賢。", "不自伐": "不自我誇耀。伐，誇功、自我稱美。", "不自矜": "不自高自大。矜，自大、恃能。", "誠全而歸之": "確實能使人保全，而天下也終將歸附。誠，確實；全，保全；歸，歸附、歸向。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「益謙第二十二」，唐玄宗題「曲則全章第二十二」，王弼本無章題。吳澄、魏源以此章為其第十九章，章末並題「右第十九章」；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「益谦第二十二」，唐玄宗题「曲则全章第二十二」，王弼本无章题。吴澄、魏源以此章为其第十九章，章末并题「右第十九章」；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": "「枉則直」與「枉則正」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山諸本作「枉則直」；傅奕及碑本作「枉則正」（據魏源校語）。正文從通行本作「枉則直」。", "source": "王弼《老子道德經注》、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》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山诸本作「枉则直」；傅奕及碑本作「枉则正」（据魏源校语）。正文从通行本作「枉则直」。", "headwordSimp": "「枉则直」与「枉则正」", "sourceSimp": "王弼《老子道德经注》、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》", "id": "k002" }, { "sentenceId": "s001", "headword": "「窪」「窊」「洿」", "text": "王弼、唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源諸本作「窪」；河上公本作「窊」，顧歡本作「洿」（據魏源校語）。正文從通行本作「窪」。", "source": "王弼《老子道德經注》、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》", "textSimp": "王弼、唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源诸本作「洼」；河上公本作「窊」，顾欢本作「洿」（据魏源校语）。正文从通行本作「洼」。", "headwordSimp": "「洼」「窊」「洿」", "sourceSimp": "王弼《老子道德经注》、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》", "id": "k003" }, { "sentenceId": "s001", "headword": "「敝」「弊」「蔽」", "text": "通行本作「敝則新」；王弼道藏本、河上公、成玄英、唐玄宗、李榮、陸希聲、蘇轍諸本作「弊則新」；魏源校語云王弼作「蔽」，蓋所見別本。正文從通行本作「敝」。", "source": "王弼《老子道德經注》、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》、蘇轍《老子解》、魏源《老子本義》", "textSimp": "通行本作「敝则新」；王弼道藏本、河上公、成玄英、唐玄宗、李荣、陆希声、苏辙诸本作「弊则新」；魏源校语云王弼作「蔽」，盖所见别本。正文从通行本作「敝」。", "headwordSimp": "「敝」「弊」「蔽」", "sourceSimp": "王弼《老子道德经注》、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》、苏辙《老子解》、魏源《老子本义》", "id": "k004" }, { "sentenceId": "s001", "headword": "「少則得」與「少則多」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源諸本作「少則得」；王夫之本作「少則多」，其衍文云「養曲為全」，義亦可通。正文從通行本作「少則得」。", "source": "王弼《老子道德經注》、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》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源诸本作「少则得」；王夫之本作「少则多」，其衍文云「养曲为全」，义亦可通。正文从通行本作「少则得」。", "headwordSimp": "「少则得」与「少则多」", "sourceSimp": "王弼《老子道德经注》、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》", "id": "k005" }, { "sentenceId": "s002", "headword": "「是以聖人抱一為天下式」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之諸本並有「是以」；傅奕本無「是以」二字，「一」下有「以」字（據魏源校語）。正文從通行本。", "source": "王弼《老子道德經注》、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》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之诸本并有「是以」；傅奕本无「是以」二字，「一」下有「以」字（据魏源校语）。正文从通行本。", "headwordSimp": "「是以圣人抱一为天下式」", "sourceSimp": "王弼《老子道德经注》、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》", "id": "k006" }, { "sentenceId": "s003", "headword": "「不自是」與「不自恃」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山諸本作「不自是故彰」；魏源底本作「不自恃故彰」，蓋涉下文「自矜」而訛。正文從通行本作「不自是」。", "source": "王弼《老子道德經注》、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》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山诸本作「不自是故彰」；魏源底本作「不自恃故彰」，盖涉下文「自矜」而讹。正文从通行本作「不自是」。", "headwordSimp": "「不自是」与「不自恃」", "sourceSimp": "王弼《老子道德经注》、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》", "id": "k007" }, { "sentenceId": "s004", "headword": "「夫唯不爭」諸本異文", "text": "王弼、唐玄宗、成玄英、嚴遵、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之諸本作「夫唯不爭，故天下莫能與之爭」；李榮本無「天下」二字，作「故莫能與爭」；魏源校語云河上公本作「夫不矜，故天下莫之爭」，與《玄德纂疏》所引河上公注不合，存疑。正文從通行本。", "source": "王弼《老子道德經注》、唐玄宗《道德真經注疏》、成玄英《老子道德經義疏》、嚴遵《道德真經指歸》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼、唐玄宗、成玄英、严遵、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之诸本作「夫唯不争，故天下莫能与之争」；李荣本无「天下」二字，作「故莫能与争」；魏源校语云河上公本作「夫不矜，故天下莫之争」，与《玄德纂疏》所引河上公注不合，存疑。正文从通行本。", "headwordSimp": "「夫唯不争」诸本异文", "sourceSimp": "王弼《老子道德经注》、唐玄宗《道德真经注疏》、成玄英《老子道德经义疏》、严遵《道德真经指归》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k008" }, { "sentenceId": "s005", "headword": "「豈虛言哉」與「故誠全而歸之」", "text": "王弼、河上公、成玄英、唐玄宗、嚴遵、李榮、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之諸本作「豈虛言哉？誠全而歸之」；陸希聲本作「豈徒言哉！……故誠全而歸之」，有「故」字；傅奕本「虛言」下有「也」字（據魏源校語）。正文從通行本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼、河上公、成玄英、唐玄宗、严遵、李荣、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之诸本作「岂虚言哉？诚全而归之」；陆希声本作「岂徒言哉！……故诚全而归之」，有「故」字；傅奕本「虚言」下有「也」字（据魏源校语）。正文从通行本。", "headwordSimp": "「岂虚言哉」与「故诚全而归之」", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k009" }, { "sentenceId": "s001", "headword": "王弼道藏本注文錯落", "text": "王弼《道德真經註》道藏本此章正文與注文錯落，於「曲則全」下即綴「不自見則其明全也」，「枉則直」下綴「不自是則其是彰也」，「窪則盈」下綴「不自伐則其功有也」，「弊則新」下綴「不自矜則其德長也」；「少則得」下「自然之道，亦猶樹也」云云乃其本注。今據文義移正，四「不自」之注各歸本句。", "source": "王弼《老子道德經注》（《道藏》本）", "textSimp": "王弼《道德真经注》道藏本此章正文与注文错落，于「曲则全」下即缀「不自见则其明全也」，「枉则直」下缀「不自是则其是彰也」，「洼则盈」下缀「不自伐则其功有也」，「弊则新」下缀「不自矜则其德长也」；「少则得」下「自然之道，亦犹树也」云云乃其本注。今据文义移正，四「不自」之注各归本句。", "headwordSimp": "王弼道藏本注文错落", "sourceSimp": "王弼《老子道德经注》（《道藏》本）", "id": "k010" }, { "sentenceId": "s003", "headword": "憨山底本「篡」字", "text": "憨山《道德經解》底本作「故天下篡能與之爭」，「篡」當作「莫」，形近而訛，據諸本校正。", "source": "釋德清《道德經解》", "textSimp": "憨山《道德经解》底本作「故天下篡能与之争」，「篡」当作「莫」，形近而讹，据诸本校正。", "headwordSimp": "憨山底本「篡」字", "sourceSimp": "释德清《道德经解》", "id": "k011" }, { "sentenceId": "s005", "headword": "吳澄底本疑衍", "text": "吳澄《道德真經注》底本「蓋之其誠實能全」，「之」字疑衍，文義當作「蓋其誠實能全」。", "source": "吳澄《道德真經注》", "textSimp": "吴澄《道德真经注》底本「盖之其诚实能全」，「之」字疑衍，文义当作「盖其诚实能全」。", "headwordSimp": "吴澄底本疑衍", "sourceSimp": "吴澄《道德真经注》", "id": "k012" }, { "sentenceId": "s001", "headword": "成玄英疏文義可疑", "text": "《玄德纂疏》所引成玄英疏「體一中則滯二偏」，文義可疑，或當作「違一中則滯二偏」，姑存原文。", "source": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "《玄德纂疏》所引成玄英疏「体一中则滞二偏」，文义可疑，或当作「违一中则滞二偏」，姑存原文。", "headwordSimp": "成玄英疏文义可疑", "sourceSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "id": "k013" } ], "glossarySimp": { "曲则全": "委曲反而能保全。曲，委曲、一偏；全，保全。", "枉则直": "屈枉反而能伸直。枉，屈曲、受屈；直，伸直、正直。", "洼则盈": "低洼反而能充盈。洼，低洼、坳下；盈，满。", "敝则新": "破旧反而能更新。敝，破旧、弊薄；新，更新。", "少则得": "少取反而能获得。少，简约、专一；得，获得。", "多则惑": "贪多反而会迷惑。多，繁多、多方；惑，迷惑。", "抱一": "持守浑全的一。抱，持守；一，道、少之极。", "天下式": "天下的法式、楷模。式，法也、则也。", "不自见": "不自我表现、不自我炫示。见，同「现」，显露、炫示。", "不自是": "不自以为是。是，自以为是、自贤。", "不自伐": "不自我夸耀。伐，夸功、自我称美。", "不自矜": "不自高自大。矜，自大、恃能。", "诚全而归之": "确实能使人保全，而天下也终将归附。诚，确实；全，保全；归，归附、归向。" }, "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": "曲則全", "headwordSimp": "曲则全", "pinyin": "qū zé quán", "gloss": "委曲反而能保全。曲，委曲、一偏；全，保全。", "glossSimp": "委曲反而能保全。曲，委曲、一偏；全，保全。", "general": "河上公注：「曲己從眾，不自專，則全也。」吳澄謂曲為一偏，能專攻所偏、久必會其全。", "generalSimp": "河上公注：「曲己从众，不自专，则全也。」吴澄谓曲为一偏，能专攻所偏、久必会其全。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "吴澄道德真经注" ], "forms": [ { "form": "曲則全", "formSimp": "曲则全", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s005" ] } ], "occurrenceSentenceIds": [ "s001", "s005" ], "occurrenceCount": 2 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "枉則直", "headwordSimp": "枉则直", "pinyin": "wǎng zé zhí", "gloss": "屈枉反而能伸直。枉，屈曲、受屈；直，伸直、正直。", "glossSimp": "屈枉反而能伸直。枉，屈曲、受屈；直，伸直、正直。", "general": "河上公注：「枉己而伸人，久久自得直也。」御疏：「枉者受屈於物，直者可以正曲也。」", "generalSimp": "河上公注：「枉己而伸人，久久自得直也。」御疏：「枉者受屈于物，直者可以正曲也。」", "variants": [ "傅奕作「枉則正」" ], "variantsSimp": [ "傅奕作「枉则正」" ], "refs": [ "河上公注", "御疏", "魏源本義" ], "refsSimp": [ "河上公注", "御疏", "魏源本义" ], "forms": [ { "form": "枉則直", "formSimp": "枉则直", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "窪則盈", "headwordSimp": "洼则盈", "pinyin": "wā zé yíng", "gloss": "低窪反而能充盈。窪，低窪、坳下；盈，滿。", "glossSimp": "低洼反而能充盈。洼，低洼、坳下；盈，满。", "general": "河上公注：「地窪下，水流之；人謙下，德歸之。」御疏：「地之坳下，水必流滿；人守撝謙，德便光大。」", "generalSimp": "河上公注：「地洼下，水流之；人谦下，德归之。」御疏：「地之坳下，水必流满；人守㧑谦，德便光大。」", "variants": [ "窊", "洿" ], "variantsSimp": [ "窊", "洿" ], "refs": [ "河上公注", "御疏", "魏源本義" ], "refsSimp": [ "河上公注", "御疏", "魏源本义" ], "forms": [ { "form": "窪則盈", "formSimp": "洼则盈", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s001", "headword": "敝則新", "headwordSimp": "敝则新", "pinyin": "bì zé xīn", "gloss": "破舊反而能更新。敝，破舊、弊薄；新，更新。", "glossSimp": "破旧反而能更新。敝，破旧、弊薄；新，更新。", "general": "河上公注：「自受弊薄，後己先人，天下敬之。」吳澄謂秋冬之凋而敝，所以能逢春而新。", "generalSimp": "河上公注：「自受弊薄，后己先人，天下敬之。」吴澄谓秋冬之凋而敝，所以能逢春而新。", "variants": [ "弊", "蔽" ], "variantsSimp": [ "弊", "蔽" ], "refs": [ "河上公注", "吳澄道德真經注", "魏源本義" ], "refsSimp": [ "河上公注", "吴澄道德真经注", "魏源本义" ], "forms": [ { "form": "敝則新", "formSimp": "敝则新", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s001", "headword": "少則得", "headwordSimp": "少则得", "pinyin": "shǎo zé dé", "gloss": "少取反而能獲得。少，簡約、專一；得，獲得。", "glossSimp": "少取反而能获得。少，简约、专一；得，获得。", "general": "王弼注：「少則得其本，故曰得也。」御注：「抱一不離，則無失也。」", "generalSimp": "王弼注：「少则得其本，故曰得也。」御注：「抱一不离，则无失也。」", "variants": [ "王夫之作「少則多」" ], "variantsSimp": [ "王夫之作「少则多」" ], "refs": [ "王弼注", "御注", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "王夫之老子衍" ], "forms": [ { "form": "少則得", "formSimp": "少则得", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s001", "headword": "多則惑", "headwordSimp": "多则惑", "pinyin": "duō zé huò", "gloss": "貪多反而會迷惑。多，繁多、多方；惑，迷惑。", "glossSimp": "贪多反而会迷惑。多，繁多、多方；惑，迷惑。", "general": "王弼注：「多則遠其真，故曰惑也。」河上公注：「財多者惑於守身，學多者惑於所聞。」", "generalSimp": "王弼注：「多则远其真，故曰惑也。」河上公注：「财多者惑于守身，学多者惑于所闻。」", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注" ], "refsSimp": [ "王弼注", "河上公注" ], "forms": [ { "form": "多則惑", "formSimp": "多则惑", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s002", "headword": "抱一", "headwordSimp": "抱一", "pinyin": "bào yī", "gloss": "持守渾全的一。抱，持守；一，道、少之極。", "glossSimp": "持守浑全的一。抱，持守；一，道、少之极。", "general": "王弼注：「一，少之極也。」河上公注：「抱，守也。聖人守一，萬事畢。」李榮謂一即道，聖人懷道故言抱一。", "generalSimp": "王弼注：「一，少之极也。」河上公注：「抱，守也。圣人守一，万事毕。」李荣谓一即道，圣人怀道故言抱一。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "李榮注" ], "refsSimp": [ "王弼注", "河上公注", "李荣注" ], "forms": [ { "form": "抱一", "formSimp": "抱一", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s002", "headword": "天下式", "headwordSimp": "天下式", "pinyin": "tiān xià shì", "gloss": "天下的法式、楷模。式，法也、則也。", "glossSimp": "天下的法式、楷模。式，法也、则也。", "general": "王弼注：「式，猶則之也。」河上公注：「式，法也。」吳澄謂式以在車為喻，聖人抱沖虛之德為天下式。", "generalSimp": "王弼注：「式，犹则之也。」河上公注：「式，法也。」吴澄谓式以在车为喻，圣人抱冲虚之德为天下式。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "河上公注", "吴澄道德真经注" ], "forms": [ { "form": "天下式", "formSimp": "天下式", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s003", "headword": "不自見", "headwordSimp": "不自见", "pinyin": "bù zì xiàn", "gloss": "不自我表現、不自我炫示。見，同「現」，顯露、炫示。", "glossSimp": "不自我表现、不自我炫示。见，同「现」，显露、炫示。", "general": "王弼注：「不自見，則其明全也。」吳澄謂自見猶云自炫，不自見者用晦而明。", "generalSimp": "王弼注：「不自见，则其明全也。」吴澄谓自见犹云自炫，不自见者用晦而明。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "吴澄道德真经注" ], "forms": [ { "form": "不自見", "formSimp": "不自见", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s003", "headword": "不自是", "headwordSimp": "不自是", "pinyin": "bù zì shì", "gloss": "不自以為是。是，自以為是、自賢。", "glossSimp": "不自以为是。是，自以为是、自贤。", "general": "王弼注：「不自是，則其是彰也。」吳澄謂自是猶云自賢，不自是者闇然而日彰。", "generalSimp": "王弼注：「不自是，则其是彰也。」吴澄谓自是犹云自贤，不自是者暗然而日彰。", "variants": [ "魏源底本作「不自恃」" ], "variantsSimp": [ "魏源底本作「不自恃」" ], "refs": [ "王弼注", "吳澄道德真經注", "魏源本義" ], "refsSimp": [ "王弼注", "吴澄道德真经注", "魏源本义" ], "forms": [ { "form": "不自是", "formSimp": "不自是", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s003", "headword": "不自伐", "headwordSimp": "不自伐", "pinyin": "bù zì fá", "gloss": "不自我誇耀。伐，誇功、自我稱美。", "glossSimp": "不自我夸耀。伐，夸功、自我称美。", "general": "河上公注：「伐，取也。聖人德化流行，不自取其美，故有功於天下。」吳澄謂誇其功曰伐。", "generalSimp": "河上公注：「伐，取也。圣人德化流行，不自取其美，故有功于天下。」吴澄谓夸其功曰伐。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "吴澄道德真经注" ], "forms": [ { "form": "不自伐", "formSimp": "不自伐", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s003", "headword": "不自矜", "headwordSimp": "不自矜", "pinyin": "bù zì jīn", "gloss": "不自高自大。矜，自大、恃能。", "glossSimp": "不自高自大。矜，自大、恃能。", "general": "河上公注：「矜，大也。聖人不自貴大，故能長久不危也。」吳澄謂負其長曰能，矜長謂能之過人。", "generalSimp": "河上公注：「矜，大也。圣人不自贵大，故能长久不危也。」吴澄谓负其长曰能，矜长谓能之过人。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "吴澄道德真经注" ], "forms": [ { "form": "不自矜", "formSimp": "不自矜", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s005", "headword": "誠全而歸之", "headwordSimp": "诚全而归之", "pinyin": "chéng quán ér guī zhī", "gloss": "確實能使人保全，而天下也終將歸附。誠，確實；全，保全；歸，歸附、歸向。", "glossSimp": "确实能使人保全，而天下也终将归附。诚，确实；全，保全；归，归附、归向。", "general": "御注：「實能曲者，則必全理歸之也。」蘇轍謂全者非獨全身，內以全身，外以全物，物我兼全而歸復於性。", "generalSimp": "御注：「实能曲者，则必全理归之也。」苏辙谓全者非独全身，内以全身，外以全物，物我兼全而归复于性。", "variants": [], "variantsSimp": [], "refs": [ "御注", "蘇轍老子解" ], "refsSimp": [ "御注", "苏辙老子解" ], "forms": [ { "form": "誠全而歸之", "formSimp": "诚全而归之", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 14, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "曲則全", "headwordSimp": "曲则全", "pinyin": "", "gloss": "委曲反而能保全。曲，委曲、一偏；全，保全。", "glossSimp": "委曲反而能保全。曲，委曲、一偏；全，保全。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "曲則全", "formSimp": "曲则全", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s005" ] } ], "occurrenceSentenceIds": [ "s001", "s005" ], "occurrenceCount": 2 }, { "order": 15, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "枉則直", "headwordSimp": "枉则直", "pinyin": "", "gloss": "屈枉反而能伸直。枉，屈曲、受屈；直，伸直、正直。", "glossSimp": "屈枉反而能伸直。枉，屈曲、受屈；直，伸直、正直。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "枉則直", "formSimp": "枉则直", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 16, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "窪則盈", "headwordSimp": "洼则盈", "pinyin": "", "gloss": "低窪反而能充盈。窪，低窪、坳下；盈，滿。", "glossSimp": "低洼反而能充盈。洼，低洼、坳下；盈，满。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "窪則盈", "formSimp": "洼则盈", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 17, "id": "g004", "noteId": "", "sentenceId": "s001", "headword": "敝則新", "headwordSimp": "敝则新", "pinyin": "", "gloss": "破舊反而能更新。敝，破舊、弊薄；新，更新。", "glossSimp": "破旧反而能更新。敝，破旧、弊薄；新，更新。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "敝則新", "formSimp": "敝则新", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 18, "id": "g005", "noteId": "", "sentenceId": "s001", "headword": "少則得", "headwordSimp": "少则得", "pinyin": "", "gloss": "少取反而能獲得。少，簡約、專一；得，獲得。", "glossSimp": "少取反而能获得。少，简约、专一；得，获得。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "少則得", "formSimp": "少则得", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 19, "id": "g006", "noteId": "", "sentenceId": "s001", "headword": "多則惑", "headwordSimp": "多则惑", "pinyin": "", "gloss": "貪多反而會迷惑。多，繁多、多方；惑，迷惑。", "glossSimp": "贪多反而会迷惑。多，繁多、多方；惑，迷惑。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "多則惑", "formSimp": "多则惑", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 20, "id": "g007", "noteId": "", "sentenceId": "s002", "headword": "抱一", "headwordSimp": "抱一", "pinyin": "", "gloss": "持守渾全的一。抱，持守；一，道、少之極。", "glossSimp": "持守浑全的一。抱，持守；一，道、少之极。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "抱一", "formSimp": "抱一", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 21, "id": "g008", "noteId": "", "sentenceId": "s002", "headword": "天下式", "headwordSimp": "天下式", "pinyin": "", "gloss": "天下的法式、楷模。式，法也、則也。", "glossSimp": "天下的法式、楷模。式，法也、则也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下式", "formSimp": "天下式", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 22, "id": "g009", "noteId": "", "sentenceId": "s003", "headword": "不自見", "headwordSimp": "不自见", "pinyin": "", "gloss": "不自我表現、不自我炫示。見，同「現」，顯露、炫示。", "glossSimp": "不自我表现、不自我炫示。见，同「现」，显露、炫示。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不自見", "formSimp": "不自见", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 23, "id": "g010", "noteId": "", "sentenceId": "s003", "headword": "不自是", "headwordSimp": "不自是", "pinyin": "", "gloss": "不自以為是。是，自以為是、自賢。", "glossSimp": "不自以为是。是，自以为是、自贤。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不自是", "formSimp": "不自是", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 24, "id": "g011", "noteId": "", "sentenceId": "s003", "headword": "不自伐", "headwordSimp": "不自伐", "pinyin": "", "gloss": "不自我誇耀。伐，誇功、自我稱美。", "glossSimp": "不自我夸耀。伐，夸功、自我称美。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不自伐", "formSimp": "不自伐", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 25, "id": "g012", "noteId": "", "sentenceId": "s003", "headword": "不自矜", "headwordSimp": "不自矜", "pinyin": "", "gloss": "不自高自大。矜，自大、恃能。", "glossSimp": "不自高自大。矜，自大、恃能。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不自矜", "formSimp": "不自矜", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 26, "id": "g013", "noteId": "", "sentenceId": "s005", "headword": "誠全而歸之", "headwordSimp": "诚全而归之", "pinyin": "", "gloss": "確實能使人保全，而天下也終將歸附。誠，確實；全，保全；歸，歸附、歸向。", "glossSimp": "确实能使人保全，而天下也终将归附。诚，确实；全，保全；归，归附、归向。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "誠全而歸之", "formSimp": "诚全而归之", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 } ] }, "relations": { "version": "1.0.0", "note": "第二十二章五句的十三家對照。嚴遵此章《玄德纂疏》輯存六條，俞樾《諸子平議》此章未列。河上公、成玄英、唐玄宗、李榮、蘇轍、吳澄隨句分疏，王弼、嚴遵存輯逸分注；陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋。諸家解「曲全」有抱一、循理、水喻、沖虛之異，解「抱一」有守一、少之極、懷道、復性之異；大旨歸於委曲謙下、不爭而全。", "concepts": [ { "id": "qu-ze-quan-wang-ze-zhi-wa-ze-ying-bi-ze-xin", "name": "曲則全，枉則直，窪則盈，敝則新", "nameTrad": "曲則全，枉則直，窪則盈，敝則新", "question": "曲、枉、窪、敝都是「不足」之狀，何以反能全、直、盈、新？這是自然之理，還是聖人處世之術？", "questionTrad": "曲、枉、窪、敝都是「不足」之狀，何以反能全、直、盈、新？這是自然之理，還是聖人處世之術？", "intro": "首句以曲全、枉直、窪盈、敝新四事並舉，明「反」而後成。河上公逐句以人事解：曲己從眾則全，枉己伸人則久得直，地窪水流、人謙德歸，自受弊薄則天下敬之。王弼此章就少多得惑立注，以自然之道喻樹，四事蓋亦自然之理。成玄英以忘違順、毀譽、高下、榮辱為四行，謂柔弱謙和乃全我生道。唐玄宗謂曲己應務則全、枉己伸人則直、執謙則常盈、守弊薄則日新。嚴遵謂侯王雖聖猶以為曲，任百官而理其德則全。李榮謂外順於物、內養於神，物我無傷則全。陸希聲以曲成不遺、枉己伸物為說，而配釋窪盈、弊新與諸家不同，謂少其欲則事自復、靜其濁則理自清。呂惠卿以水喻道：一西一東而物莫能傷、避礙萬折而必東、善下而百谷歸、受天下之垢而莫清。蘇轍謂動必循理，或直或曲要於通，通故與物不迕而全；循理雖枉乃至直；眾之所歸者下，雖欲不盈不可得；悶悶若弊而日新所自出。吳澄謂曲為一偏，專攻所偏、久必會其全，枉如尺蠖之屈、窪如科坎之陷、敝如秋冬之凋。憨山謂聖人委曲御世，如陽春發育萬物、纖毫不到則春氣不全。魏源謂人皆求福、己獨曲全，不欲直、不欲盈、不欲新且多，皆不求全之推。王夫之謂往來相待，迎來不如要往、追往不如俟來，養曲為全面明於往來之大數。諸家或就人事、或就物理、或就水喻，其歸皆以「反」為用。", "introTrad": "首句以曲全、枉直、窪盈、敝新四事並舉，明「反」而後成。河上公逐句以人事解：曲己從眾則全，枉己伸人則久得直，地窪水流、人謙德歸，自受弊薄則天下敬之。王弼此章就少多得惑立注，以自然之道喻樹，四事蓋亦自然之理。成玄英以忘違順、毀譽、高下、榮辱為四行，謂柔弱謙和乃全我生道。唐玄宗謂曲己應務則全、枉己伸人則直、執謙則常盈、守弊薄則日新。嚴遵謂侯王雖聖猶以為曲，任百官而理其德則全。李榮謂外順於物、內養於神，物我無傷則全。陸希聲以曲成不遺、枉己伸物為說，而配釋窪盈、弊新與諸家不同，謂少其欲則事自復、靜其濁則理自清。呂惠卿以水喻道：一西一東而物莫能傷、避礙萬折而必東、善下而百谷歸、受天下之垢而莫清。蘇轍謂動必循理，或直或曲要於通，通故與物不迕而全；循理雖枉乃至直；眾之所歸者下，雖欲不盈不可得；悶悶若弊而日新所自出。吳澄謂曲為一偏，專攻所偏、久必會其全，枉如尺蠖之屈、窪如科坎之陷、敝如秋冬之凋。憨山謂聖人委曲御世，如陽春發育萬物、纖毫不到則春氣不全。魏源謂人皆求福、己獨曲全，不欲直、不欲盈、不欲新且多，皆不求全之推。王夫之謂往來相待，迎來不如要往、追往不如俟來，養曲為全面明於往來之大數。諸家或就人事、或就物理、或就水喻，其歸皆以「反」為用。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "曲己從眾則全，枉己伸人久久自得直，地窪水流、人謙德歸，自受弊薄則天下敬之。", "thesisTrad": "曲己從眾則全，枉己伸人久久自得直，地窪水流、人謙德歸，自受弊薄則天下敬之。", "noteIds": [ "c001", "c002", "c003", "c004" ], "workTypeSimp": "注", "thesisSimp": "曲己从众则全，枉己伸人久久自得直，地洼水流、人谦德归，自受弊薄则天下敬之。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "四句各明忘違順、毀譽、高下、榮辱，柔弱謙和乃全我生道。", "thesisTrad": "四句各明忘違順、毀譽、高下、榮辱，柔弱謙和乃全我生道。", "noteIds": [ "c020", "c021", "c022", "c023" ], "workTypeSimp": "疏", "thesisSimp": "四句各明忘违顺、毁誉、高下、荣辱，柔弱谦和乃全我生道。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "曲己應務則全，枉己伸人則直，執謙則常盈，守弊薄則日新。", "thesisTrad": "曲己應務則全，枉己伸人則直，執謙則常盈，守弊薄則日新。", "noteIds": [ "c032", "c033", "c034", "c035", "c036", "c037", "c038", "c039" ], "workTypeSimp": "御注", "thesisSimp": "曲己应务则全，枉己伸人则直，执谦则常盈，守弊薄则日新。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "侯王雖聖猶以為曲，任百官而理，其德則全。", "thesisTrad": "侯王雖聖猶以為曲，任百官而理，其德則全。", "noteIds": [ "c056" ], "workTypeSimp": "指归", "thesisSimp": "侯王虽圣犹以为曲，任百官而理，其德则全。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "外順於物、內養於神，物我無傷則全；屈己從人、身不失道則直；謙退處下、混而不濁。", "thesisTrad": "外順於物、內養於神，物我無傷則全；屈己從人、身不失道則直；謙退處下、混而不濁。", "noteIds": [ "c062" ], "workTypeSimp": "注", "thesisSimp": "外顺于物、内养于神，物我无伤则全；屈己从人、身不失道则直；谦退处下、混而不浊。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "曲成而不遺則事全，枉己以伸物則理直；少其欲則事自復故窪則盈，靜其濁則理自清故弊則新。", "thesisTrad": "曲成而不遺則事全，枉己以伸物則理直；少其欲則事自復故窪則盈，靜其濁則理自清故弊則新。", "noteIds": [ "c067" ], "workTypeSimp": "传", "thesisSimp": "曲成而不遗则事全，枉己以伸物则理直；少其欲则事自复故洼则盈，静其浊则理自清故弊则新。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "水幾於道：一西一東而物莫能傷是曲全，避礙萬折而必東是枉直，善下而百谷歸是窪盈，受天下之垢而莫清是弊新。", "thesisTrad": "水幾於道：一西一東而物莫能傷是曲全，避礙萬折而必東是枉直，善下而百谷歸是窪盈，受天下之垢而莫清是弊新。", "noteIds": [ "c068" ], "workTypeSimp": "传", "thesisSimp": "水几于道：一西一东而物莫能伤是曲全，避碍万折而必东是枉直，善下而百谷归是洼盈，受天下之垢而莫清是弊新。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "動必循理，或直或曲要於通；循理雖枉乃至直；眾之所歸者下，不得不盈；悶悶若弊而日新所自出。", "thesisTrad": "動必循理，或直或曲要於通；循理雖枉乃至直；眾之所歸者下，不得不盈；悶悶若弊而日新所自出。", "noteIds": [ "c069", "c070", "c071", "c072" ], "workTypeSimp": "解", "thesisSimp": "动必循理，或直或曲要于通；循理虽枉乃至直；众之所归者下，不得不盈；闷闷若弊而日新所自出。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "曲為一偏，專攻所偏、久必會其全；枉如尺蠖之屈、窪如科坎之陷、敝如秋冬之凋。", "thesisTrad": "曲為一偏，專攻所偏、久必會其全；枉如尺蠖之屈、窪如科坎之陷、敝如秋冬之凋。", "noteIds": [ "c079" ], "workTypeSimp": "注", "thesisSimp": "曲为一偏，专攻所偏、久必会其全；枉如尺蠖之屈、洼如科坎之陷、敝如秋冬之凋。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人委曲御世，如陽春發育萬物，纖毫不到則春氣不全。", "thesisTrad": "聖人委曲御世，如陽春發育萬物，纖毫不到則春氣不全。", "noteIds": [ "c083" ], "workTypeSimp": "解", "thesisSimp": "圣人委曲御世，如阳春发育万物，纤毫不到则春气不全。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "人皆求福、己獨曲全，不欲直、不欲盈、不欲新且多，皆不求全之推。", "thesisTrad": "人皆求福、己獨曲全，不欲直、不欲盈、不欲新且多，皆不求全之推。", "noteIds": [ "c084" ], "workTypeSimp": "本义", "thesisSimp": "人皆求福、己独曲全，不欲直、不欲盈、不欲新且多，皆不求全之推。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "往來相待，迎來不如要往、追往不如俟來；養曲為全，明於往來之大數。", "thesisTrad": "往來相待，迎來不如要往、追往不如俟來；養曲為全，明於往來之大數。", "noteIds": [ "c085" ], "workTypeSimp": "衍", "thesisSimp": "往来相待，迎来不如要往、追往不如俟来；养曲为全，明于往来之大数。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公謂曲己從眾、不自專則全。", "textTrad": "河上公謂曲己從眾、不自專則全。", "relationSimp": "立论", "textSimp": "河上公谓曲己从众、不自专则全。" }, { "noteId": "c002", "relation": "注", "relationTrad": "注", "text": "河上公謂枉己伸人，久久自得直。", "textTrad": "河上公謂枉己伸人，久久自得直。", "relationSimp": "注", "textSimp": "河上公谓枉己伸人，久久自得直。" }, { "noteId": "c003", "relation": "注", "relationTrad": "注", "text": "河上公謂地窪下則水流之，人謙下則德歸之。", "textTrad": "河上公謂地窪下則水流之，人謙下則德歸之。", "relationSimp": "注", "textSimp": "河上公谓地洼下则水流之，人谦下则德归之。" }, { "noteId": "c004", "relation": "注", "relationTrad": "注", "text": "河上公謂自受弊薄、後己先人，天下敬之。", "textTrad": "河上公謂自受弊薄、後己先人，天下敬之。", "relationSimp": "注", "textSimp": "河上公谓自受弊薄、后己先人，天下敬之。" }, { "noteId": "c020", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂屈曲隨順、柔弱謙和，全我生道，此一句忘違順。", "textTrad": "成玄英謂屈曲隨順、柔弱謙和，全我生道，此一句忘違順。", "relationSimp": "疏", "textSimp": "成玄英谓屈曲随顺、柔弱谦和，全我生道，此一句忘违顺。" }, { "noteId": "c021", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂體知枉直不二，受謗不伸則枉翻正理。", "textTrad": "成玄英謂體知枉直不二，受謗不伸則枉翻正理。", "relationSimp": "疏", "textSimp": "成玄英谓体知枉直不二，受谤不伸则枉翻正理。" }, { "noteId": "c032", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂曲己以應務則全。", "textTrad": "唐玄宗謂曲己以應務則全。", "relationSimp": "御注", "textSimp": "唐玄宗谓曲己以应务则全。" }, { "noteId": "c034", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂枉己以伸人則直。", "textTrad": "唐玄宗謂枉己以伸人則直。", "relationSimp": "御注", "textSimp": "唐玄宗谓枉己以伸人则直。" }, { "noteId": "c036", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂執謙德則常盈。", "textTrad": "唐玄宗謂執謙德則常盈。", "relationSimp": "御注", "textSimp": "唐玄宗谓执谦德则常盈。" }, { "noteId": "c038", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂守弊薄則日新。", "textTrad": "唐玄宗謂守弊薄則日新。", "relationSimp": "御注", "textSimp": "唐玄宗谓守弊薄则日新。" }, { "noteId": "c056", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵謂侯王雖聖猶以為曲，任百官而理其德則全。", "textTrad": "嚴遵謂侯王雖聖猶以為曲，任百官而理其德則全。", "relationSimp": "指归", "textSimp": "严遵谓侯王虽圣犹以为曲，任百官而理其德则全。" }, { "noteId": "c062", "relation": "注", "relationTrad": "注", "text": "李榮謂外順於物、內養於神，物我無傷則全。", "textTrad": "李榮謂外順於物、內養於神，物我無傷則全。", "relationSimp": "注", "textSimp": "李荣谓外顺于物、内养于神，物我无伤则全。" }, { "noteId": "c067", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂曲成不遺則事全，枉己伸物則理直；少欲則事自復，靜濁則理自清。", "textTrad": "陸希聲謂曲成不遺則事全，枉己伸物則理直；少欲則事自復，靜濁則理自清。", "relationSimp": "传", "textSimp": "陆希声谓曲成不遗则事全，枉己伸物则理直；少欲则事自复，静浊则理自清。" }, { "noteId": "c068", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以水喻道，謂一西一東莫能傷、避礙萬折而必東、善下而百谷歸、受垢而莫清。", "textTrad": "呂惠卿以水喻道，謂一西一東莫能傷、避礙萬折而必東、善下而百谷歸、受垢而莫清。", "relationSimp": "传", "textSimp": "吕惠卿以水喻道，谓一西一东莫能伤、避碍万折而必东、善下而百谷归、受垢而莫清。" }, { "noteId": "c069", "relation": "解", "relationTrad": "解", "text": "蘇轍謂聖人動必循理，或直或曲要於通，通故與物不迕而全。", "textTrad": "蘇轍謂聖人動必循理，或直或曲要於通，通故與物不迕而全。", "relationSimp": "解", "textSimp": "苏辙谓圣人动必循理，或直或曲要于通，通故与物不迕而全。" }, { "noteId": "c079", "relation": "注", "relationTrad": "注", "text": "吳澄謂曲為一偏，專攻所偏、久必會其全；枉如尺蠖之屈、窪如科坎之陷、敝如秋冬之凋。", "textTrad": "吳澄謂曲為一偏，專攻所偏、久必會其全；枉如尺蠖之屈、窪如科坎之陷、敝如秋冬之凋。", "relationSimp": "注", "textSimp": "吴澄谓曲为一偏，专攻所偏、久必会其全；枉如尺蠖之屈、洼如科坎之陷、敝如秋冬之凋。" }, { "noteId": "c083", "relation": "解", "relationTrad": "解", "text": "憨山謂聖人委曲御世，如陽春發育萬物，纖毫不到則春氣不全。", "textTrad": "憨山謂聖人委曲御世，如陽春發育萬物，纖毫不到則春氣不全。", "relationSimp": "解", "textSimp": "憨山谓圣人委曲御世，如阳春发育万物，纤毫不到则春气不全。" }, { "noteId": "c084", "relation": "本義", "relationTrad": "本義", "text": "魏源謂人皆求福、己獨曲全，不欲直、不欲盈、不欲新且多，皆不求全之推。", "textTrad": "魏源謂人皆求福、己獨曲全，不欲直、不欲盈、不欲新且多，皆不求全之推。", "relationSimp": "本义", "textSimp": "魏源谓人皆求福、己独曲全，不欲直、不欲盈、不欲新且多，皆不求全之推。" }, { "noteId": "c085", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂迎來不如要往、追往不如俟來，養曲為全面明於往來之大數。", "textTrad": "王夫之謂迎來不如要往、追往不如俟來，養曲為全面明於往來之大數。", "relationSimp": "衍", "textSimp": "王夫之谓迎来不如要往、追往不如俟来，养曲为全面明于往来之大数。" } ], "nameSimp": "曲则全，枉则直，洼则盈，敝则新", "questionSimp": "曲、枉、洼、敝都是「不足」之状，何以反能全、直、盈、新？这是自然之理，还是圣人处世之术？", "introSimp": "首句以曲全、枉直、洼盈、敝新四事并举，明「反」而后成。河上公逐句以人事解：曲己从众则全，枉己伸人则久得直，地洼水流、人谦德归，自受弊薄则天下敬之。王弼此章就少多得惑立注，以自然之道喻树，四事盖亦自然之理。成玄英以忘违顺、毁誉、高下、荣辱为四行，谓柔弱谦和乃全我生道。唐玄宗谓曲己应务则全、枉己伸人则直、执谦则常盈、守弊薄则日新。严遵谓侯王虽圣犹以为曲，任百官而理其德则全。李荣谓外顺于物、内养于神，物我无伤则全。陆希声以曲成不遗、枉己伸物为说，而配释洼盈、弊新与诸家不同，谓少其欲则事自复、静其浊则理自清。吕惠卿以水喻道：一西一东而物莫能伤、避碍万折而必东、善下而百谷归、受天下之垢而莫清。苏辙谓动必循理，或直或曲要于通，通故与物不迕而全；循理虽枉乃至直；众之所归者下，虽欲不盈不可得；闷闷若弊而日新所自出。吴澄谓曲为一偏，专攻所偏、久必会其全，枉如尺蠖之屈、洼如科坎之陷、敝如秋冬之凋。憨山谓圣人委曲御世，如阳春发育万物、纤毫不到则春气不全。魏源谓人皆求福、己独曲全，不欲直、不欲盈、不欲新且多，皆不求全之推。王夫之谓往来相待，迎来不如要往、追往不如俟来，养曲为全面明于往来之大数。诸家或就人事、或就物理、或就水喻，其归皆以「反」为用。" }, { "id": "shao-ze-de-duo-ze-huo", "name": "少則得，多則惑", "nameTrad": "少則得，多則惑", "question": "少何以得、多何以惑？「少」是數量之少，還是執一守約？", "questionTrad": "少何以得、多何以惑？「少」是數量之少，還是執一守約？", "intro": "河上公以「自受少則得多」為天道祐謙，以「財多惑於守身、學多惑於所聞」為多之失。王弼以樹為喻：轉多轉遠其根，轉少轉得其本；多則遠其真故惑，少則得其本故得。成玄英謂少者處一中、不見高下，多者滯於違順、不離二偏。唐玄宗御注以「抱一不離則無失」釋少得，以「有為多門則惑亂」釋多惑；御疏申以少自取者無失、多自舉者人必爭，亡羊由歧路、喪生由多方。嚴遵謂所約者寡、所得者眾，信己思慮、多言多知則狂亂。李榮以「理本是一故言少，忘言契理故言得」，以有為萬境、群典百端為多。陸希聲謂事歸於理故少則得，理乖於事故多則惑。呂惠卿謂唯得一者足以與此，眾人不能然者以其不一。蘇轍謂道一而已，得一則無不得；多學而無以一之則惑。吳澄謂少則易於有得，故能積累而多；貪多則雜而生惑，於一且無所得。憨山謂聖人忘知絕學、專心於一故有得，世人多知多見於道轉失。魏源謂一者少之極，抱之為天下式則其得多，喪生由多方、亡羊苦於歧路。王夫之謂小智日見其餘、大智日見其不足，多之為惑久矣。諸家皆不以「少」為匱乏，而以為守約執一。", "introTrad": "河上公以「自受少則得多」為天道祐謙，以「財多惑於守身、學多惑於所聞」為多之失。王弼以樹為喻：轉多轉遠其根，轉少轉得其本；多則遠其真故惑，少則得其本故得。成玄英謂少者處一中、不見高下，多者滯於違順、不離二偏。唐玄宗御注以「抱一不離則無失」釋少得，以「有為多門則惑亂」釋多惑；御疏申以少自取者無失、多自舉者人必爭，亡羊由歧路、喪生由多方。嚴遵謂所約者寡、所得者眾，信己思慮、多言多知則狂亂。李榮以「理本是一故言少，忘言契理故言得」，以有為萬境、群典百端為多。陸希聲謂事歸於理故少則得，理乖於事故多則惑。呂惠卿謂唯得一者足以與此，眾人不能然者以其不一。蘇轍謂道一而已，得一則無不得；多學而無以一之則惑。吳澄謂少則易於有得，故能積累而多；貪多則雜而生惑，於一且無所得。憨山謂聖人忘知絕學、專心於一故有得，世人多知多見於道轉失。魏源謂一者少之極，抱之為天下式則其得多，喪生由多方、亡羊苦於歧路。王夫之謂小智日見其餘、大智日見其不足，多之為惑久矣。諸家皆不以「少」為匱乏，而以為守約執一。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "自受少則得多，天道祐謙、神明託虛；財多惑於守身，學多惑於所聞。", "thesisTrad": "自受少則得多，天道祐謙、神明託虛；財多惑於守身，學多惑於所聞。", "noteIds": [ "c005", "c006" ], "workTypeSimp": "注", "thesisSimp": "自受少则得多，天道祐谦、神明托虚；财多惑于守身，学多惑于所闻。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "自然之道亦猶樹，轉多轉遠其根、轉少轉得其本；多則遠真故惑，少則得本故得。", "thesisTrad": "自然之道亦猶樹，轉多轉遠其根、轉少轉得其本；多則遠真故惑，少則得本故得。", "noteIds": [ "c014" ], "workTypeSimp": "注", "thesisSimp": "自然之道亦犹树，转多转远其根、转少转得其本；多则远真故惑，少则得本故得。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "少謂處一中、不見高下，多謂滯於違順、不離二偏。", "thesisTrad": "少謂處一中、不見高下，多謂滯於違順、不離二偏。", "noteIds": [ "c024" ], "workTypeSimp": "疏", "thesisSimp": "少谓处一中、不见高下，多谓滞于违顺、不离二偏。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "抱一不離則無失，有為多門則惑亂；少自取者無失，多自舉者人必爭。", "thesisTrad": "抱一不離則無失，有為多門則惑亂；少自取者無失，多自舉者人必爭。", "noteIds": [ "c040", "c041", "c042" ], "workTypeSimp": "御注", "thesisSimp": "抱一不离则无失，有为多门则惑乱；少自取者无失，多自举者人必争。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "所約者寡、所得者眾；信己思慮、多言多知則狂亂。", "thesisTrad": "所約者寡、所得者眾；信己思慮、多言多知則狂亂。", "noteIds": [ "c057", "c058" ], "workTypeSimp": "指归", "thesisSimp": "所约者寡、所得者众；信己思虑、多言多知则狂乱。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "理本是一故言少，忘言契理故言得；有為萬境、群典百端故言多。", "thesisTrad": "理本是一故言少，忘言契理故言得；有為萬境、群典百端故言多。", "noteIds": [ "c062" ], "workTypeSimp": "注", "thesisSimp": "理本是一故言少，忘言契理故言得；有为万境、群典百端故言多。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "事歸於理故少則得，理乖於事故多則惑。", "thesisTrad": "事歸於理故少則得，理乖於事故多則惑。", "noteIds": [ "c067" ], "workTypeSimp": "传", "thesisSimp": "事归于理故少则得，理乖于事故多则惑。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "唯得一者足以與此，眾人不能然者以其不一，故多則惑。", "thesisTrad": "唯得一者足以與此，眾人不能然者以其不一，故多則惑。", "noteIds": [ "c068" ], "workTypeSimp": "传", "thesisSimp": "唯得一者足以与此，众人不能然者以其不一，故多则惑。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道一而已，得一則無不得；多學而無以一之則惑。", "thesisTrad": "道一而已，得一則無不得；多學而無以一之則惑。", "noteIds": [ "c073", "c074" ], "workTypeSimp": "解", "thesisSimp": "道一而已，得一则无不得；多学而无以一之则惑。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "少則易於有得，故能積累而多；貪多則雜而生惑，於一且無所得。", "thesisTrad": "少則易於有得，故能積累而多；貪多則雜而生惑，於一且無所得。", "noteIds": [ "c079" ], "workTypeSimp": "注", "thesisSimp": "少则易于有得，故能积累而多；贪多则杂而生惑，于一且无所得。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人忘知絕學、專心於一故有得，世人多知多見於道轉失。", "thesisTrad": "聖人忘知絕學、專心於一故有得，世人多知多見於道轉失。", "noteIds": [ "c083" ], "workTypeSimp": "解", "thesisSimp": "圣人忘知绝学、专心于一故有得，世人多知多见于道转失。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "一者少之極，抱之為天下式則其得多；喪生由多方、亡羊苦於歧路。", "thesisTrad": "一者少之極，抱之為天下式則其得多；喪生由多方、亡羊苦於歧路。", "noteIds": [ "c084" ], "workTypeSimp": "本义", "thesisSimp": "一者少之极，抱之为天下式则其得多；丧生由多方、亡羊苦于歧路。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "小智日見其餘、大智日見其不足，多之為惑久矣。", "thesisTrad": "小智日見其餘、大智日見其不足，多之為惑久矣。", "noteIds": [ "c085" ], "workTypeSimp": "衍", "thesisSimp": "小智日见其余、大智日见其不足，多之为惑久矣。" } }, "chain": [ { "noteId": "c005", "relation": "立論", "relationTrad": "立論", "text": "河上公謂自受少則得多，天道祐謙、神明託虛。", "textTrad": "河上公謂自受少則得多，天道祐謙、神明託虛。", "relationSimp": "立论", "textSimp": "河上公谓自受少则得多，天道祐谦、神明托虚。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "河上公謂財多惑於守身，學多惑於所聞。", "textTrad": "河上公謂財多惑於守身，學多惑於所聞。", "relationSimp": "注", "textSimp": "河上公谓财多惑于守身，学多惑于所闻。" }, { "noteId": "c014", "relation": "注", "relationTrad": "注", "text": "王弼以樹為喻：多則遠其真故惑，少則得其本故得。", "textTrad": "王弼以樹為喻：多則遠其真故惑，少則得其本故得。", "relationSimp": "注", "textSimp": "王弼以树为喻：多则远其真故惑，少则得其本故得。" }, { "noteId": "c024", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂少者處一中，多者滯二偏，故迷惑。", "textTrad": "成玄英謂少者處一中，多者滯二偏，故迷惑。", "relationSimp": "疏", "textSimp": "成玄英谓少者处一中，多者滞二偏，故迷惑。" }, { "noteId": "c040", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂抱一不離則無失。", "textTrad": "唐玄宗謂抱一不離則無失。", "relationSimp": "御注", "textSimp": "唐玄宗谓抱一不离则无失。" }, { "noteId": "c041", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以少自取者無失、多自舉者人必爭。", "textTrad": "御疏申以少自取者無失、多自舉者人必爭。", "relationSimp": "御疏", "textSimp": "御疏申以少自取者无失、多自举者人必争。" }, { "noteId": "c042", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂有為多門則惑亂。", "textTrad": "唐玄宗謂有為多門則惑亂。", "relationSimp": "御注", "textSimp": "唐玄宗谓有为多门则惑乱。" }, { "noteId": "c057", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵謂所約者寡、所得者眾。", "textTrad": "嚴遵謂所約者寡、所得者眾。", "relationSimp": "指归", "textSimp": "严遵谓所约者寡、所得者众。" }, { "noteId": "c058", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵謂信己思慮、多言多知則狂亂。", "textTrad": "嚴遵謂信己思慮、多言多知則狂亂。", "relationSimp": "指归", "textSimp": "严遵谓信己思虑、多言多知则狂乱。" }, { "noteId": "c062", "relation": "注", "relationTrad": "注", "text": "李榮謂理本是一故言少，有為萬境故言多。", "textTrad": "李榮謂理本是一故言少，有為萬境故言多。", "relationSimp": "注", "textSimp": "李荣谓理本是一故言少，有为万境故言多。" }, { "noteId": "c067", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂事歸於理故少則得，理乖於事故多則惑。", "textTrad": "陸希聲謂事歸於理故少則得，理乖於事故多則惑。", "relationSimp": "传", "textSimp": "陆希声谓事归于理故少则得，理乖于事故多则惑。" }, { "noteId": "c068", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂唯得一者足以與此，不一故多惑。", "textTrad": "呂惠卿謂唯得一者足以與此，不一故多惑。", "relationSimp": "传", "textSimp": "吕惠卿谓唯得一者足以与此，不一故多惑。" }, { "noteId": "c073", "relation": "解", "relationTrad": "解", "text": "蘇轍謂道一而已，得一則無不得。", "textTrad": "蘇轍謂道一而已，得一則無不得。", "relationSimp": "解", "textSimp": "苏辙谓道一而已，得一则无不得。" }, { "noteId": "c074", "relation": "解", "relationTrad": "解", "text": "蘇轍謂多學而無以一之則惑。", "textTrad": "蘇轍謂多學而無以一之則惑。", "relationSimp": "解", "textSimp": "苏辙谓多学而无以一之则惑。" }, { "noteId": "c079", "relation": "注", "relationTrad": "注", "text": "吳澄謂少則易於有得，貪多則雜而生惑。", "textTrad": "吳澄謂少則易於有得，貪多則雜而生惑。", "relationSimp": "注", "textSimp": "吴澄谓少则易于有得，贪多则杂而生惑。" }, { "noteId": "c083", "relation": "解", "relationTrad": "解", "text": "憨山謂聖人專心於一故有得，世人多知多見於道轉失。", "textTrad": "憨山謂聖人專心於一故有得，世人多知多見於道轉失。", "relationSimp": "解", "textSimp": "憨山谓圣人专心于一故有得，世人多知多见于道转失。" }, { "noteId": "c084", "relation": "本義", "relationTrad": "本義", "text": "魏源謂一者少之極，抱之為天下式則其得多。", "textTrad": "魏源謂一者少之極，抱之為天下式則其得多。", "relationSimp": "本义", "textSimp": "魏源谓一者少之极，抱之为天下式则其得多。" }, { "noteId": "c085", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂小智日見其餘、大智日見其不足。", "textTrad": "王夫之謂小智日見其餘、大智日見其不足。", "relationSimp": "衍", "textSimp": "王夫之谓小智日见其余、大智日见其不足。" } ], "nameSimp": "少则得，多则惑", "questionSimp": "少何以得、多何以惑？「少」是数量之少，还是执一守约？", "introSimp": "河上公以「自受少则得多」为天道祐谦，以「财多惑于守身、学多惑于所闻」为多之失。王弼以树为喻：转多转远其根，转少转得其本；多则远其真故惑，少则得其本故得。成玄英谓少者处一中、不见高下，多者滞于违顺、不离二偏。唐玄宗御注以「抱一不离则无失」释少得，以「有为多门则惑乱」释多惑；御疏申以少自取者无失、多自举者人必争，亡羊由歧路、丧生由多方。严遵谓所约者寡、所得者众，信己思虑、多言多知则狂乱。李荣以「理本是一故言少，忘言契理故言得」，以有为万境、群典百端为多。陆希声谓事归于理故少则得，理乖于事故多则惑。吕惠卿谓唯得一者足以与此，众人不能然者以其不一。苏辙谓道一而已，得一则无不得；多学而无以一之则惑。吴澄谓少则易于有得，故能积累而多；贪多则杂而生惑，于一且无所得。憨山谓圣人忘知绝学、专心于一故有得，世人多知多见于道转失。魏源谓一者少之极，抱之为天下式则其得多，丧生由多方、亡羊苦于歧路。王夫之谓小智日见其余、大智日见其不足，多之为惑久矣。诸家皆不以「少」为匮乏，而以为守约执一。" }, { "id": "shi-yi-sheng-ren-bao-yi-wei-tian-xia-shi", "name": "是以聖人抱一為天下式", "nameTrad": "是以聖人抱一為天下式", "question": "「一」是道、是少之極，還是沖虛之德？「式」是法式、楷模，還是車式之喻？", "questionTrad": "「一」是道、是少之極，還是沖虛之德？「式」是法式、楷模，還是車式之喻？", "intro": "河上公謂抱，守也；式，法也；聖人守一，萬事畢，故能為天下法式。王弼謂一，少之極也；式，猶則之也。成玄英謂以，仍上辭；抱，守持也；式，法則也；聖人持此一中之道，軌範群生，為天下修學之楷模。唐玄宗御注謂聖人抱守淳一，故可為天下法式；御疏申以抱一不離，可為天下法式，式即法也。李榮謂一即道，聖人懷道故言抱一，動皆合理可以軌物故言式。陸希聲謂聖人知道之紀、抱道之子，以理會事、以事會理，故可以為天下法則。呂惠卿以制財用必有式、傳土木必有式為喻，所持者約而所應者博。蘇轍謂抱一者復性者也，曲全、枉直、窪盈、弊新、少得皆抱一之餘，故以抱一終之。吳澄謂此一句為一章宗㫖，通貫上下文；一者沖虛之德，式以在車為喻，聖人抱此沖虛之德、濡弱謙下為天下式。憨山謂聖人因愍世人以多方喪道，故抱一為天下學道之式，式即法也。魏源謂一者少之極，抱之以為天下式則其得多；式者車所俯憑，物卑而人敬之，以喻聖人沖虛之德。王夫之謂守常、用沖，養曲為全。諸家訓「一」有少之極、道、沖虛之德之異，訓「式」有法、則、車式之異，其歸皆謂守約而可以軌物。", "introTrad": "河上公謂抱，守也；式，法也；聖人守一，萬事畢，故能為天下法式。王弼謂一，少之極也；式，猶則之也。成玄英謂以，仍上辭；抱，守持也；式，法則也；聖人持此一中之道，軌範群生，為天下修學之楷模。唐玄宗御注謂聖人抱守淳一，故可為天下法式；御疏申以抱一不離，可為天下法式，式即法也。李榮謂一即道，聖人懷道故言抱一，動皆合理可以軌物故言式。陸希聲謂聖人知道之紀、抱道之子，以理會事、以事會理，故可以為天下法則。呂惠卿以制財用必有式、傳土木必有式為喻，所持者約而所應者博。蘇轍謂抱一者復性者也，曲全、枉直、窪盈、弊新、少得皆抱一之餘，故以抱一終之。吳澄謂此一句為一章宗㫖，通貫上下文；一者沖虛之德，式以在車為喻，聖人抱此沖虛之德、濡弱謙下為天下式。憨山謂聖人因愍世人以多方喪道，故抱一為天下學道之式，式即法也。魏源謂一者少之極，抱之以為天下式則其得多；式者車所俯憑，物卑而人敬之，以喻聖人沖虛之德。王夫之謂守常、用沖，養曲為全。諸家訓「一」有少之極、道、沖虛之德之異，訓「式」有法、則、車式之異，其歸皆謂守約而可以軌物。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "抱，守也；式，法也；聖人守一，萬事畢，故能為天下法式。", "thesisTrad": "抱，守也；式，法也；聖人守一，萬事畢，故能為天下法式。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "抱，守也；式，法也；圣人守一，万事毕，故能为天下法式。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "一，少之極也；式，猶則之也。", "thesisTrad": "一，少之極也；式，猶則之也。", "noteIds": [ "c015" ], "workTypeSimp": "注", "thesisSimp": "一，少之极也；式，犹则之也。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "聖人持此一中之道，軌範群生，為天下修學之楷模。", "thesisTrad": "聖人持此一中之道，軌範群生，為天下修學之楷模。", "noteIds": [ "c025" ], "workTypeSimp": "疏", "thesisSimp": "圣人持此一中之道，轨范群生，为天下修学之楷模。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "聖人抱守淳一，故可為天下法式；抱一不離，式即法也。", "thesisTrad": "聖人抱守淳一，故可為天下法式；抱一不離，式即法也。", "noteIds": [ "c041", "c043" ], "workTypeSimp": "御注", "thesisSimp": "圣人抱守淳一，故可为天下法式；抱一不离，式即法也。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "一即道，聖人懷道故言抱一；動皆合理，可以軌物故言式。", "thesisTrad": "一即道，聖人懷道故言抱一；動皆合理，可以軌物故言式。", "noteIds": [ "c063" ], "workTypeSimp": "注", "thesisSimp": "一即道，圣人怀道故言抱一；动皆合理，可以轨物故言式。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "聖人知道之紀、抱道之子，以理會事、以事會理，故可為天下法則。", "thesisTrad": "聖人知道之紀、抱道之子，以理會事、以事會理，故可為天下法則。", "noteIds": [ "c067" ], "workTypeSimp": "传", "thesisSimp": "圣人知道之纪、抱道之子，以理会事、以事会理，故可为天下法则。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "制財用、傳土木必有式，所持者約而所應者博；聖人抱一以為天下式亦如是。", "thesisTrad": "制財用、傳土木必有式，所持者約而所應者博；聖人抱一以為天下式亦如是。", "noteIds": [ "c068" ], "workTypeSimp": "传", "thesisSimp": "制财用、传土木必有式，所持者约而所应者博；圣人抱一以为天下式亦如是。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "抱一者復性者也；曲全、枉直、窪盈、弊新、少得皆抱一之餘，故以抱一終之。", "thesisTrad": "抱一者復性者也；曲全、枉直、窪盈、弊新、少得皆抱一之餘，故以抱一終之。", "noteIds": [ "c075" ], "workTypeSimp": "解", "thesisSimp": "抱一者复性者也；曲全、枉直、洼盈、弊新、少得皆抱一之余，故以抱一终之。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "此一句為一章宗㫖；一者沖虛之德，式以在車為喻，聖人濡弱謙下為天下式。", "thesisTrad": "此一句為一章宗㫖；一者沖虛之德，式以在車為喻，聖人濡弱謙下為天下式。", "noteIds": [ "c080" ], "workTypeSimp": "注", "thesisSimp": "此一句为一章宗㫖；一者冲虚之德，式以在车为喻，圣人濡弱谦下为天下式。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人愍世人以多方喪道，故抱一為天下學道之式；式，法也。", "thesisTrad": "聖人愍世人以多方喪道，故抱一為天下學道之式；式，法也。", "noteIds": [ "c083" ], "workTypeSimp": "解", "thesisSimp": "圣人愍世人以多方丧道，故抱一为天下学道之式；式，法也。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "一者少之極，抱之為天下式則其得多；式如車所俯憑，喻沖虛之德。", "thesisTrad": "一者少之極，抱之為天下式則其得多；式如車所俯憑，喻沖虛之德。", "noteIds": [ "c084" ], "workTypeSimp": "本义", "thesisSimp": "一者少之极，抱之为天下式则其得多；式如车所俯凭，喻冲虚之德。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "守常、用沖，養曲為全。", "thesisTrad": "守常、用沖，養曲為全。", "noteIds": [ "c085" ], "workTypeSimp": "衍", "thesisSimp": "守常、用冲，养曲为全。" } }, "chain": [ { "noteId": "c007", "relation": "立論", "relationTrad": "立論", "text": "河上公謂抱，守也；式，法也；聖人守一，萬事畢。", "textTrad": "河上公謂抱，守也；式，法也；聖人守一，萬事畢。", "relationSimp": "立论", "textSimp": "河上公谓抱，守也；式，法也；圣人守一，万事毕。" }, { "noteId": "c015", "relation": "注", "relationTrad": "注", "text": "王弼謂一，少之極也；式，猶則之也。", "textTrad": "王弼謂一，少之極也；式，猶則之也。", "relationSimp": "注", "textSimp": "王弼谓一，少之极也；式，犹则之也。" }, { "noteId": "c025", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂聖人持一中之道，軌範群生，為天下楷模。", "textTrad": "成玄英謂聖人持一中之道，軌範群生，為天下楷模。", "relationSimp": "疏", "textSimp": "成玄英谓圣人持一中之道，轨范群生，为天下楷模。" }, { "noteId": "c041", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以抱守淳一、自全真素，可為天下法式。", "textTrad": "御疏申以抱守淳一、自全真素，可為天下法式。", "relationSimp": "御疏", "textSimp": "御疏申以抱守淳一、自全真素，可为天下法式。" }, { "noteId": "c043", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂聖人抱守淳一，故可為天下法式。", "textTrad": "唐玄宗謂聖人抱守淳一，故可為天下法式。", "relationSimp": "御注", "textSimp": "唐玄宗谓圣人抱守淳一，故可为天下法式。" }, { "noteId": "c063", "relation": "注", "relationTrad": "注", "text": "李榮謂一即道，聖人懷道故言抱一，動皆合理故言式。", "textTrad": "李榮謂一即道，聖人懷道故言抱一，動皆合理故言式。", "relationSimp": "注", "textSimp": "李荣谓一即道，圣人怀道故言抱一，动皆合理故言式。" }, { "noteId": "c067", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂聖人以理會事、以事會理，故可為天下法則。", "textTrad": "陸希聲謂聖人以理會事、以事會理，故可為天下法則。", "relationSimp": "传", "textSimp": "陆希声谓圣人以理会事、以事会理，故可为天下法则。" }, { "noteId": "c068", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂所持者約而所應者博，聖人抱一以為天下式。", "textTrad": "呂惠卿謂所持者約而所應者博，聖人抱一以為天下式。", "relationSimp": "传", "textSimp": "吕惠卿谓所持者约而所应者博，圣人抱一以为天下式。" }, { "noteId": "c075", "relation": "解", "relationTrad": "解", "text": "蘇轍謂抱一者復性者也，諸德皆抱一之餘。", "textTrad": "蘇轍謂抱一者復性者也，諸德皆抱一之餘。", "relationSimp": "解", "textSimp": "苏辙谓抱一者复性者也，诸德皆抱一之余。" }, { "noteId": "c080", "relation": "注", "relationTrad": "注", "text": "吳澄謂一者沖虛之德，式以在車為喻，聖人濡弱謙下為天下式。", "textTrad": "吳澄謂一者沖虛之德，式以在車為喻，聖人濡弱謙下為天下式。", "relationSimp": "注", "textSimp": "吴澄谓一者冲虚之德，式以在车为喻，圣人濡弱谦下为天下式。" }, { "noteId": "c083", "relation": "解", "relationTrad": "解", "text": "憨山謂聖人抱一為天下學道之式，式即法也。", "textTrad": "憨山謂聖人抱一為天下學道之式，式即法也。", "relationSimp": "解", "textSimp": "憨山谓圣人抱一为天下学道之式，式即法也。" }, { "noteId": "c084", "relation": "本義", "relationTrad": "本義", "text": "魏源謂一者少之極，抱之為天下式則其得多；式喻沖虛之德。", "textTrad": "魏源謂一者少之極，抱之為天下式則其得多；式喻沖虛之德。", "relationSimp": "本义", "textSimp": "魏源谓一者少之极，抱之为天下式则其得多；式喻冲虚之德。" }, { "noteId": "c085", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂守常、用沖，養曲為全。", "textTrad": "王夫之謂守常、用沖，養曲為全。", "relationSimp": "衍", "textSimp": "王夫之谓守常、用冲，养曲为全。" } ], "nameSimp": "是以圣人抱一为天下式", "questionSimp": "「一」是道、是少之极，还是冲虚之德？「式」是法式、楷模，还是车式之喻？", "introSimp": "河上公谓抱，守也；式，法也；圣人守一，万事毕，故能为天下法式。王弼谓一，少之极也；式，犹则之也。成玄英谓以，仍上辞；抱，守持也；式，法则也；圣人持此一中之道，轨范群生，为天下修学之楷模。唐玄宗御注谓圣人抱守淳一，故可为天下法式；御疏申以抱一不离，可为天下法式，式即法也。李荣谓一即道，圣人怀道故言抱一，动皆合理可以轨物故言式。陆希声谓圣人知道之纪、抱道之子，以理会事、以事会理，故可以为天下法则。吕惠卿以制财用必有式、传土木必有式为喻，所持者约而所应者博。苏辙谓抱一者复性者也，曲全、枉直、洼盈、弊新、少得皆抱一之余，故以抱一终之。吴澄谓此一句为一章宗㫖，通贯上下文；一者冲虚之德，式以在车为喻，圣人抱此冲虚之德、濡弱谦下为天下式。憨山谓圣人因愍世人以多方丧道，故抱一为天下学道之式，式即法也。魏源谓一者少之极，抱之以为天下式则其得多；式者车所俯凭，物卑而人敬之，以喻圣人冲虚之德。王夫之谓守常、用冲，养曲为全。诸家训「一」有少之极、道、冲虚之德之异，训「式」有法、则、车式之异，其归皆谓守约而可以轨物。" }, { "id": "bu-zi-jian-gu-ming-bu-zi-shi-gu-zhang", "name": "不自見故明，不自是故彰，不自伐故有功，不自矜故長", "nameTrad": "不自見故明，不自是故彰，不自伐故有功，不自矜故長", "question": "四「不自」是謙德，還是去我之工夫？何以不自我表現反而明、不自以為是反而彰？", "questionTrad": "四「不自」是謙德，還是去我之工夫？何以不自我表現反而明、不自以為是反而彰？", "intro": "河上公逐句解：不自以目視千里之外，因天下之目以視故明遠；不自以為是而非人故彰顯於世；伐，取也，不自取其美故有功；矜，大也，不自貴大故能長久。王弼謂不自見則其明全，不自是則其是彰，不自伐則其功有，不自矜則其德長。成玄英以物我皆空、自他平等、推功於物、不自矜誇為說。唐玄宗以四「不自」覆釋曲、枉、窪、弊四德：不自見其德則全德自明，不以為是而枉己伸人則直自彰，不自伐取則功歸己，常守弊薄不自矜衒則人推其長。嚴遵謂聖人不自矜見其明，任天下之目以視；伐猶攻伐，因天下之力以戰天下。李榮謂去分別而遺識則智慧自明，捐物我以全真則道德自彰，取其功而反失、誇其德而不長。陸希聲謂不自見而弊人則事自明，不自是而非人則理自彰，不自伐其才則事歸於實，不自矜其能則理得其當。呂惠卿謂因天下之所見而見之、因天下之所是而是之，歸天下以功而我不自有、任萬物以能而我不自矜。蘇轍以目不自見故能見物、鏡不自照故能照物為喻，謂四者皆不爭之餘。吳澄謂自見猶自炫、自是猶自賢，不自見者用晦而明、不自是者闇然而日彰。憨山謂智巧炫耀於外曰見，執己為必當曰是，誇功曰伐，恃能曰矜。魏源謂目至明而不自見，使目而自見則不明；抱一則無我、無我則不爭。王夫之謂小智日見其餘、大智日見其不足。諸家皆以「不自」為去我、因物，非僅謙讓之貌。", "introTrad": "河上公逐句解：不自以目視千里之外，因天下之目以視故明遠；不自以為是而非人故彰顯於世；伐，取也，不自取其美故有功；矜，大也，不自貴大故能長久。王弼謂不自見則其明全，不自是則其是彰，不自伐則其功有，不自矜則其德長。成玄英以物我皆空、自他平等、推功於物、不自矜誇為說。唐玄宗以四「不自」覆釋曲、枉、窪、弊四德：不自見其德則全德自明，不以為是而枉己伸人則直自彰，不自伐取則功歸己，常守弊薄不自矜衒則人推其長。嚴遵謂聖人不自矜見其明，任天下之目以視；伐猶攻伐，因天下之力以戰天下。李榮謂去分別而遺識則智慧自明，捐物我以全真則道德自彰，取其功而反失、誇其德而不長。陸希聲謂不自見而弊人則事自明，不自是而非人則理自彰，不自伐其才則事歸於實，不自矜其能則理得其當。呂惠卿謂因天下之所見而見之、因天下之所是而是之，歸天下以功而我不自有、任萬物以能而我不自矜。蘇轍以目不自見故能見物、鏡不自照故能照物為喻，謂四者皆不爭之餘。吳澄謂自見猶自炫、自是猶自賢，不自見者用晦而明、不自是者闇然而日彰。憨山謂智巧炫耀於外曰見，執己為必當曰是，誇功曰伐，恃能曰矜。魏源謂目至明而不自見，使目而自見則不明；抱一則無我、無我則不爭。王夫之謂小智日見其餘、大智日見其不足。諸家皆以「不自」為去我、因物，非僅謙讓之貌。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "不自以目視千里之外，因天下之目以視故明遠；不自是而非人故彰；不自取其美故有功；不自貴大故能長久。", "thesisTrad": "不自以目視千里之外，因天下之目以視故明遠；不自是而非人故彰；不自取其美故有功；不自貴大故能長久。", "noteIds": [ "c008", "c009", "c010", "c011" ], "workTypeSimp": "注", "thesisSimp": "不自以目视千里之外，因天下之目以视故明远；不自是而非人故彰；不自取其美故有功；不自贵大故能长久。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "不自見則其明全，不自是則其是彰，不自伐則其功有，不自矜則其德長。", "thesisTrad": "不自見則其明全，不自是則其是彰，不自伐則其功有，不自矜則其德長。", "noteIds": [ "c016", "c017", "c018", "c019" ], "workTypeSimp": "注", "thesisSimp": "不自见则其明全，不自是则其是彰，不自伐则其功有，不自矜则其德长。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "物我皆空故智慧明照，自他平等故德顯著，推功於物故有大功，不自矜誇故德行長遠。", "thesisTrad": "物我皆空故智慧明照，自他平等故德顯著，推功於物故有大功，不自矜誇故德行長遠。", "noteIds": [ "c026", "c027", "c028", "c029" ], "workTypeSimp": "疏", "thesisSimp": "物我皆空故智慧明照，自他平等故德显著，推功于物故有大功，不自矜夸故德行长远。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "四「不自」覆釋曲、枉、窪、弊四德：全德自明、直自彰、功歸己、人推其長。", "thesisTrad": "四「不自」覆釋曲、枉、窪、弊四德：全德自明、直自彰、功歸己、人推其長。", "noteIds": [ "c044", "c045", "c046", "c047", "c048", "c049", "c050", "c051" ], "workTypeSimp": "御注", "thesisSimp": "四「不自」覆释曲、枉、洼、弊四德：全德自明、直自彰、功归己、人推其长。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "聖人不自矜見其明，任天下之目以視；伐猶攻伐，因天下之力以戰天下。", "thesisTrad": "聖人不自矜見其明，任天下之目以視；伐猶攻伐，因天下之力以戰天下。", "noteIds": [ "c059", "c060" ], "workTypeSimp": "指归", "thesisSimp": "圣人不自矜见其明，任天下之目以视；伐犹攻伐，因天下之力以战天下。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "去分別而遺識則智慧自明，捐物我以全真則道德自彰，取其功而反失、誇其德而不長。", "thesisTrad": "去分別而遺識則智慧自明，捐物我以全真則道德自彰，取其功而反失、誇其德而不長。", "noteIds": [ "c064" ], "workTypeSimp": "注", "thesisSimp": "去分别而遗识则智慧自明，捐物我以全真则道德自彰，取其功而反失、夸其德而不长。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "不自見而弊人則事自明，不自是而非人則理自彰，不自伐其才則事歸於實，不自矜其能則理得其當。", "thesisTrad": "不自見而弊人則事自明，不自是而非人則理自彰，不自伐其才則事歸於實，不自矜其能則理得其當。", "noteIds": [ "c067" ], "workTypeSimp": "传", "thesisSimp": "不自见而弊人则事自明，不自是而非人则理自彰，不自伐其才则事归于实，不自矜其能则理得其当。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "因天下之所見而見之、因天下之所是而是之；歸天下以功而我不自有，任萬物以能而我不自矜。", "thesisTrad": "因天下之所見而見之、因天下之所是而是之；歸天下以功而我不自有，任萬物以能而我不自矜。", "noteIds": [ "c068" ], "workTypeSimp": "传", "thesisSimp": "因天下之所见而见之、因天下之所是而是之；归天下以功而我不自有，任万物以能而我不自矜。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "目不自見故能見物，鏡不自照故能照物；四者皆不爭之餘。", "thesisTrad": "目不自見故能見物，鏡不自照故能照物；四者皆不爭之餘。", "noteIds": [ "c076", "c077" ], "workTypeSimp": "解", "thesisSimp": "目不自见故能见物，镜不自照故能照物；四者皆不争之余。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "自見猶自炫、自是猶自賢；不自見者用晦而明，不自是者闇然而日彰，四者皆不爭之餘。", "thesisTrad": "自見猶自炫、自是猶自賢；不自見者用晦而明，不自是者闇然而日彰，四者皆不爭之餘。", "noteIds": [ "c081" ], "workTypeSimp": "注", "thesisSimp": "自见犹自炫、自是犹自贤；不自见者用晦而明，不自是者暗然而日彰，四者皆不争之余。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "智巧炫耀於外曰見，執己為必當曰是，誇功曰伐，恃能曰矜；四「不」皆不爭之德。", "thesisTrad": "智巧炫耀於外曰見，執己為必當曰是，誇功曰伐，恃能曰矜；四「不」皆不爭之德。", "noteIds": [ "c083" ], "workTypeSimp": "解", "thesisSimp": "智巧炫耀于外曰见，执己为必当曰是，夸功曰伐，恃能曰矜；四「不」皆不争之德。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "目至明而不自見，使目而自見則不明；抱一則無我、無我則不爭。", "thesisTrad": "目至明而不自見，使目而自見則不明；抱一則無我、無我則不爭。", "noteIds": [ "c084" ], "workTypeSimp": "本义", "thesisSimp": "目至明而不自见，使目而自见则不明；抱一则无我、无我则不争。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "小智日見其餘，大智日見其不足。", "thesisTrad": "小智日見其餘，大智日見其不足。", "noteIds": [ "c085" ], "workTypeSimp": "衍", "thesisSimp": "小智日见其余，大智日见其不足。" } }, "chain": [ { "noteId": "c008", "relation": "立論", "relationTrad": "立論", "text": "河上公謂聖人不自以其目視千里之外，因天下之目以視故明遠。", "textTrad": "河上公謂聖人不自以其目視千里之外，因天下之目以視故明遠。", "relationSimp": "立论", "textSimp": "河上公谓圣人不自以其目视千里之外，因天下之目以视故明远。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "河上公謂不自以為是而非人，故能彰顯於世。", "textTrad": "河上公謂不自以為是而非人，故能彰顯於世。", "relationSimp": "注", "textSimp": "河上公谓不自以为是而非人，故能彰显于世。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "河上公謂伐，取也；不自取其美，故有功於天下。", "textTrad": "河上公謂伐，取也；不自取其美，故有功於天下。", "relationSimp": "注", "textSimp": "河上公谓伐，取也；不自取其美，故有功于天下。" }, { "noteId": "c011", "relation": "注", "relationTrad": "注", "text": "河上公謂矜，大也；不自貴大，故能長久不危。", "textTrad": "河上公謂矜，大也；不自貴大，故能長久不危。", "relationSimp": "注", "textSimp": "河上公谓矜，大也；不自贵大，故能长久不危。" }, { "noteId": "c016", "relation": "注", "relationTrad": "注", "text": "王弼謂不自見，則其明全也。", "textTrad": "王弼謂不自見，則其明全也。", "relationSimp": "注", "textSimp": "王弼谓不自见，则其明全也。" }, { "noteId": "c017", "relation": "注", "relationTrad": "注", "text": "王弼謂不自是，則其是彰也。", "textTrad": "王弼謂不自是，則其是彰也。", "relationSimp": "注", "textSimp": "王弼谓不自是，则其是彰也。" }, { "noteId": "c018", "relation": "注", "relationTrad": "注", "text": "王弼謂不自伐，則其功有也。", "textTrad": "王弼謂不自伐，則其功有也。", "relationSimp": "注", "textSimp": "王弼谓不自伐，则其功有也。" }, { "noteId": "c019", "relation": "注", "relationTrad": "注", "text": "王弼謂不自矜，則其德長也。", "textTrad": "王弼謂不自矜，則其德長也。", "relationSimp": "注", "textSimp": "王弼谓不自矜，则其德长也。" }, { "noteId": "c026", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂物我皆空、不見身相，故智慧明照。", "textTrad": "成玄英謂物我皆空、不見身相，故智慧明照。", "relationSimp": "疏", "textSimp": "成玄英谓物我皆空、不见身相，故智慧明照。" }, { "noteId": "c028", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂雖亭毒億生而推功於物，故有大功。", "textTrad": "成玄英謂雖亭毒億生而推功於物，故有大功。", "relationSimp": "疏", "textSimp": "成玄英谓虽亭毒亿生而推功于物，故有大功。" }, { "noteId": "c044", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂不自見其德，常曲己應務，則其德全自明。", "textTrad": "唐玄宗謂不自見其德，常曲己應務，則其德全自明。", "relationSimp": "御注", "textSimp": "唐玄宗谓不自见其德，常曲己应务，则其德全自明。" }, { "noteId": "c046", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂不自以為是而枉己伸人，則其是直自彰。", "textTrad": "唐玄宗謂不自以為是而枉己伸人，則其是直自彰。", "relationSimp": "御注", "textSimp": "唐玄宗谓不自以为是而枉己伸人，则其是直自彰。" }, { "noteId": "c048", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂不自伐取，則其功歸己。", "textTrad": "唐玄宗謂不自伐取，則其功歸己。", "relationSimp": "御注", "textSimp": "唐玄宗谓不自伐取，则其功归己。" }, { "noteId": "c050", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂常守弊薄、不自矜誇，則人推其長。", "textTrad": "唐玄宗謂常守弊薄、不自矜誇，則人推其長。", "relationSimp": "御注", "textSimp": "唐玄宗谓常守弊薄、不自矜夸，则人推其长。" }, { "noteId": "c059", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵謂聖人不自矜見其明，任天下之目以視天下。", "textTrad": "嚴遵謂聖人不自矜見其明，任天下之目以視天下。", "relationSimp": "指归", "textSimp": "严遵谓圣人不自矜见其明，任天下之目以视天下。" }, { "noteId": "c060", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵謂伐猶攻伐，因天下之力以戰天下，故湯武不能與之量功。", "textTrad": "嚴遵謂伐猶攻伐，因天下之力以戰天下，故湯武不能與之量功。", "relationSimp": "指归", "textSimp": "严遵谓伐犹攻伐，因天下之力以战天下，故汤武不能与之量功。" }, { "noteId": "c064", "relation": "注", "relationTrad": "注", "text": "李榮謂去分別、捐物我，故智慧自明、道德自彰。", "textTrad": "李榮謂去分別、捐物我，故智慧自明、道德自彰。", "relationSimp": "注", "textSimp": "李荣谓去分别、捐物我，故智慧自明、道德自彰。" }, { "noteId": "c067", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂不自見而弊人則事自明，不自伐其才則事歸於實。", "textTrad": "陸希聲謂不自見而弊人則事自明，不自伐其才則事歸於實。", "relationSimp": "传", "textSimp": "陆希声谓不自见而弊人则事自明，不自伐其才则事归于实。" }, { "noteId": "c068", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂因天下之所見而見、因天下之所是而是，故明而且彰。", "textTrad": "呂惠卿謂因天下之所見而見、因天下之所是而是，故明而且彰。", "relationSimp": "传", "textSimp": "吕惠卿谓因天下之所见而见、因天下之所是而是，故明而且彰。" }, { "noteId": "c076", "relation": "解", "relationTrad": "解", "text": "蘇轍謂目不自見故能見物，鏡不自照故能照物。", "textTrad": "蘇轍謂目不自見故能見物，鏡不自照故能照物。", "relationSimp": "解", "textSimp": "苏辙谓目不自见故能见物，镜不自照故能照物。" }, { "noteId": "c077", "relation": "解", "relationTrad": "解", "text": "蘇轍謂四者皆不爭之餘，故以不爭終之。", "textTrad": "蘇轍謂四者皆不爭之餘，故以不爭終之。", "relationSimp": "解", "textSimp": "苏辙谓四者皆不争之余，故以不争终之。" }, { "noteId": "c081", "relation": "注", "relationTrad": "注", "text": "吳澄謂不自見者用晦而明，不自是者闇然而日彰，四者皆不爭之餘。", "textTrad": "吳澄謂不自見者用晦而明，不自是者闇然而日彰，四者皆不爭之餘。", "relationSimp": "注", "textSimp": "吴澄谓不自见者用晦而明，不自是者暗然而日彰，四者皆不争之余。" }, { "noteId": "c083", "relation": "解", "relationTrad": "解", "text": "憨山謂智巧炫耀於外曰見，執己為必當曰是；四「不」皆不爭之德。", "textTrad": "憨山謂智巧炫耀於外曰見，執己為必當曰是；四「不」皆不爭之德。", "relationSimp": "解", "textSimp": "憨山谓智巧炫耀于外曰见，执己为必当曰是；四「不」皆不争之德。" }, { "noteId": "c084", "relation": "本義", "relationTrad": "本義", "text": "魏源謂目至明而不自見，使目而自見則不明；抱一則無我、無我則不爭。", "textTrad": "魏源謂目至明而不自見，使目而自見則不明；抱一則無我、無我則不爭。", "relationSimp": "本义", "textSimp": "魏源谓目至明而不自见，使目而自见则不明；抱一则无我、无我则不争。" }, { "noteId": "c085", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂小智日見其餘，大智日見其不足。", "textTrad": "王夫之謂小智日見其餘，大智日見其不足。", "relationSimp": "衍", "textSimp": "王夫之谓小智日见其余，大智日见其不足。" } ], "nameSimp": "不自见故明，不自是故彰，不自伐故有功，不自矜故长", "questionSimp": "四「不自」是谦德，还是去我之工夫？何以不自我表现反而明、不自以为是反而彰？", "introSimp": "河上公逐句解：不自以目视千里之外，因天下之目以视故明远；不自以为是而非人故彰显于世；伐，取也，不自取其美故有功；矜，大也，不自贵大故能长久。王弼谓不自见则其明全，不自是则其是彰，不自伐则其功有，不自矜则其德长。成玄英以物我皆空、自他平等、推功于物、不自矜夸为说。唐玄宗以四「不自」覆释曲、枉、洼、弊四德：不自见其德则全德自明，不以为是而枉己伸人则直自彰，不自伐取则功归己，常守弊薄不自矜衒则人推其长。严遵谓圣人不自矜见其明，任天下之目以视；伐犹攻伐，因天下之力以战天下。李荣谓去分别而遗识则智慧自明，捐物我以全真则道德自彰，取其功而反失、夸其德而不长。陆希声谓不自见而弊人则事自明，不自是而非人则理自彰，不自伐其才则事归于实，不自矜其能则理得其当。吕惠卿谓因天下之所见而见之、因天下之所是而是之，归天下以功而我不自有、任万物以能而我不自矜。苏辙以目不自见故能见物、镜不自照故能照物为喻，谓四者皆不争之余。吴澄谓自见犹自炫、自是犹自贤，不自见者用晦而明、不自是者暗然而日彰。憨山谓智巧炫耀于外曰见，执己为必当曰是，夸功曰伐，恃能曰矜。魏源谓目至明而不自见，使目而自见则不明；抱一则无我、无我则不争。王夫之谓小智日见其余、大智日见其不足。诸家皆以「不自」为去我、因物，非仅谦让之貌。" }, { "id": "fu-wei-bu-zheng-gu-tian-xia-mo-neng-yu-zhi-zheng", "name": "夫唯不爭，故天下莫能與之爭", "nameTrad": "夫唯不爭，故天下莫能與之爭", "question": "不爭何以能「莫能與之爭」？這是消極退讓，還是無我故無對？", "questionTrad": "不爭何以能「莫能與之爭」？這是消極退讓，還是無我故無對？", "intro": "河上公謂天下賢與不肖，無能與不爭者爭。成玄英謂四德之人妙達違順、謙以自牧，故天下群品無能與不爭者爭。唐玄宗御注謂不與物爭，誰與爭者；御疏申以曲全等行皆委順不爭，柔弱勝剛強、謙虛自歸，故天下人物誰能與不爭者爭。嚴遵以影之隨形、響之應聲為喻，既不與物爭，誰爭之。李榮謂以我為是、指他為非則起於爭，聖人屈曲從物、豁蕩是非，故天下雖大誰能爭。陸希聲謂順道之理不與物爭，則天下之事莫不從己。呂惠卿謂得一則无我，无我則不爭。蘇轍謂四「不自」皆不爭之餘，故以不爭終之。吳澄謂四者皆不爭之餘。憨山謂四「不」字皆不爭之德。魏源謂抱一則無我、無我則不爭，故天下樂推而曲全之。王夫之謂守常、用沖，養曲為全。諸家皆以不爭為無我、因物之效，非避事之謂。", "introTrad": "河上公謂天下賢與不肖，無能與不爭者爭。成玄英謂四德之人妙達違順、謙以自牧，故天下群品無能與不爭者爭。唐玄宗御注謂不與物爭，誰與爭者；御疏申以曲全等行皆委順不爭，柔弱勝剛強、謙虛自歸，故天下人物誰能與不爭者爭。嚴遵以影之隨形、響之應聲為喻，既不與物爭，誰爭之。李榮謂以我為是、指他為非則起於爭，聖人屈曲從物、豁蕩是非，故天下雖大誰能爭。陸希聲謂順道之理不與物爭，則天下之事莫不從己。呂惠卿謂得一則无我，无我則不爭。蘇轍謂四「不自」皆不爭之餘，故以不爭終之。吳澄謂四者皆不爭之餘。憨山謂四「不」字皆不爭之德。魏源謂抱一則無我、無我則不爭，故天下樂推而曲全之。王夫之謂守常、用沖，養曲為全。諸家皆以不爭為無我、因物之效，非避事之謂。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "天下賢與不肖，無能與不爭者爭。", "thesisTrad": "天下賢與不肖，無能與不爭者爭。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "天下贤与不肖，无能与不争者争。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "四德之人妙達違順、謙以自牧，故天下群品無能與不爭者爭。", "thesisTrad": "四德之人妙達違順、謙以自牧，故天下群品無能與不爭者爭。", "noteIds": [ "c030" ], "workTypeSimp": "疏", "thesisSimp": "四德之人妙达违顺、谦以自牧，故天下群品无能与不争者争。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "不與物爭，誰與爭者？曲全等行皆委順不爭，故天下人物誰能與不爭者爭。", "thesisTrad": "不與物爭，誰與爭者？曲全等行皆委順不爭，故天下人物誰能與不爭者爭。", "noteIds": [ "c052", "c053" ], "workTypeSimp": "御注", "thesisSimp": "不与物争，谁与争者？曲全等行皆委顺不争，故天下人物谁能与不争者争。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "影之隨形、響之應聲，既不與物爭，誰爭之？", "thesisTrad": "影之隨形、響之應聲，既不與物爭，誰爭之？", "noteIds": [ "c061" ], "workTypeSimp": "指归", "thesisSimp": "影之随形、响之应声，既不与物争，谁争之？" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "以我為是、指他為非則起於爭；聖人屈曲從物、豁蕩是非，故天下誰能爭。", "thesisTrad": "以我為是、指他為非則起於爭；聖人屈曲從物、豁蕩是非，故天下誰能爭。", "noteIds": [ "c065" ], "workTypeSimp": "注", "thesisSimp": "以我为是、指他为非则起于争；圣人屈曲从物、豁荡是非，故天下谁能争。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "順道之理、不與物爭，則天下之事莫不從己。", "thesisTrad": "順道之理、不與物爭，則天下之事莫不從己。", "noteIds": [ "c067" ], "workTypeSimp": "传", "thesisSimp": "顺道之理、不与物争，则天下之事莫不从己。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "得一則无我，无我則不爭，故天下莫能與之爭。", "thesisTrad": "得一則无我，无我則不爭，故天下莫能與之爭。", "noteIds": [ "c068" ], "workTypeSimp": "传", "thesisSimp": "得一则无我，无我则不争，故天下莫能与之争。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "四「不自」皆不爭之餘，故以不爭終之。", "thesisTrad": "四「不自」皆不爭之餘，故以不爭終之。", "noteIds": [ "c077" ], "workTypeSimp": "解", "thesisSimp": "四「不自」皆不争之余，故以不争终之。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "四者皆不爭之餘，故以夫惟不爭終之。", "thesisTrad": "四者皆不爭之餘，故以夫惟不爭終之。", "noteIds": [ "c081" ], "workTypeSimp": "注", "thesisSimp": "四者皆不争之余，故以夫惟不争终之。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "四「不」字皆不爭之德，惟聖人有之。", "thesisTrad": "四「不」字皆不爭之德，惟聖人有之。", "noteIds": [ "c083" ], "workTypeSimp": "解", "thesisSimp": "四「不」字皆不争之德，惟圣人有之。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "抱一則無我、無我則不爭，故天下樂推而曲全之。", "thesisTrad": "抱一則無我、無我則不爭，故天下樂推而曲全之。", "noteIds": [ "c084" ], "workTypeSimp": "本义", "thesisSimp": "抱一则无我、无我则不争，故天下乐推而曲全之。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "守常、用沖，養曲為全，明於往來之大數。", "thesisTrad": "守常、用沖，養曲為全，明於往來之大數。", "noteIds": [ "c085" ], "workTypeSimp": "衍", "thesisSimp": "守常、用冲，养曲为全，明于往来之大数。" } }, "chain": [ { "noteId": "c012", "relation": "立論", "relationTrad": "立論", "text": "河上公謂天下賢與不肖，無能與不爭者爭。", "textTrad": "河上公謂天下賢與不肖，無能與不爭者爭。", "relationSimp": "立论", "textSimp": "河上公谓天下贤与不肖，无能与不争者争。" }, { "noteId": "c030", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂四德之人謙以自牧、不與物爭，故天下無能與之爭。", "textTrad": "成玄英謂四德之人謙以自牧、不與物爭，故天下無能與之爭。", "relationSimp": "疏", "textSimp": "成玄英谓四德之人谦以自牧、不与物争，故天下无能与之争。" }, { "noteId": "c052", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂不與物爭，誰與爭者？", "textTrad": "唐玄宗謂不與物爭，誰與爭者？", "relationSimp": "御注", "textSimp": "唐玄宗谓不与物争，谁与争者？" }, { "noteId": "c053", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以曲全等行皆委順不爭，故天下誰能與不爭者爭。", "textTrad": "御疏申以曲全等行皆委順不爭，故天下誰能與不爭者爭。", "relationSimp": "御疏", "textSimp": "御疏申以曲全等行皆委顺不争，故天下谁能与不争者争。" }, { "noteId": "c061", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以影隨形、響應聲為喻：既不與物爭，誰爭之？", "textTrad": "嚴遵以影隨形、響應聲為喻：既不與物爭，誰爭之？", "relationSimp": "指归", "textSimp": "严遵以影随形、响应声为喻：既不与物争，谁争之？" }, { "noteId": "c065", "relation": "注", "relationTrad": "注", "text": "李榮謂聖人屈曲從物、豁蕩是非，故天下雖大誰能爭。", "textTrad": "李榮謂聖人屈曲從物、豁蕩是非，故天下雖大誰能爭。", "relationSimp": "注", "textSimp": "李荣谓圣人屈曲从物、豁荡是非，故天下虽大谁能争。" }, { "noteId": "c067", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂順道之理不與物爭，則天下之事莫不從己。", "textTrad": "陸希聲謂順道之理不與物爭，則天下之事莫不從己。", "relationSimp": "传", "textSimp": "陆希声谓顺道之理不与物争，则天下之事莫不从己。" }, { "noteId": "c068", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂得一則无我，无我則不爭。", "textTrad": "呂惠卿謂得一則无我，无我則不爭。", "relationSimp": "传", "textSimp": "吕惠卿谓得一则无我，无我则不争。" }, { "noteId": "c077", "relation": "解", "relationTrad": "解", "text": "蘇轍謂四者皆不爭之餘，故以不爭終之。", "textTrad": "蘇轍謂四者皆不爭之餘，故以不爭終之。", "relationSimp": "解", "textSimp": "苏辙谓四者皆不争之余，故以不争终之。" }, { "noteId": "c081", "relation": "注", "relationTrad": "注", "text": "吳澄謂四者皆不爭之餘。", "textTrad": "吳澄謂四者皆不爭之餘。", "relationSimp": "注", "textSimp": "吴澄谓四者皆不争之余。" }, { "noteId": "c083", "relation": "解", "relationTrad": "解", "text": "憨山謂四「不」字皆不爭之德，惟聖人有之。", "textTrad": "憨山謂四「不」字皆不爭之德，惟聖人有之。", "relationSimp": "解", "textSimp": "憨山谓四「不」字皆不争之德，惟圣人有之。" }, { "noteId": "c084", "relation": "本義", "relationTrad": "本義", "text": "魏源謂抱一則無我、無我則不爭，故天下樂推而曲全之。", "textTrad": "魏源謂抱一則無我、無我則不爭，故天下樂推而曲全之。", "relationSimp": "本义", "textSimp": "魏源谓抱一则无我、无我则不争，故天下乐推而曲全之。" }, { "noteId": "c085", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂守常、用沖，養曲為全。", "textTrad": "王夫之謂守常、用沖，養曲為全。", "relationSimp": "衍", "textSimp": "王夫之谓守常、用冲，养曲为全。" } ], "nameSimp": "夫唯不争，故天下莫能与之争", "questionSimp": "不争何以能「莫能与之争」？这是消极退让，还是无我故无对？", "introSimp": "河上公谓天下贤与不肖，无能与不争者争。成玄英谓四德之人妙达违顺、谦以自牧，故天下群品无能与不争者争。唐玄宗御注谓不与物争，谁与争者；御疏申以曲全等行皆委顺不争，柔弱胜刚强、谦虚自归，故天下人物谁能与不争者争。严遵以影之随形、响之应声为喻，既不与物争，谁争之。李荣谓以我为是、指他为非则起于争，圣人屈曲从物、豁荡是非，故天下虽大谁能争。陆希声谓顺道之理不与物争，则天下之事莫不从己。吕惠卿谓得一则无我，无我则不争。苏辙谓四「不自」皆不争之余，故以不争终之。吴澄谓四者皆不争之余。憨山谓四「不」字皆不争之德。魏源谓抱一则无我、无我则不争，故天下乐推而曲全之。王夫之谓守常、用冲，养曲为全。诸家皆以不争为无我、因物之效，非避事之谓。" }, { "id": "gu-zhi-suo-wei-qu-ze-quan-zhe", "name": "古之所謂曲則全者，豈虛言哉？誠全而歸之", "nameTrad": "古之所謂曲則全者，豈虛言哉？誠全而歸之", "question": "「全而歸之」是全身、全德，還是天下歸之？古語何以能證成此章？", "questionTrad": "「全而歸之」是全身、全德，還是天下歸之？古語何以能證成此章？", "intro": "河上公謂古言曲從則全身，非虛妄；能曲從者實全其肌體，歸之於父母，無傷害。成玄英謂昔人所謂屈曲柔順以全其道，此語有實；依教修行、不與物爭，則大成全德總歸於己。唐玄宗御注謂實能曲者則必全理歸之；御疏申以曲順不逆者信有全理歸之於己。李榮謂聖不自專、寄言古昔，枉正少得不是虛言，誠全歸身皆為實錄。陸希聲謂能曲而成之，則天下全而歸之。呂惠卿謂知所以曲則全，則知枉直、窪盈、弊新，皆由是，豈非全而歸之。蘇轍謂全者非獨全身，內以全身、外以全物，物我兼全而歸復於性。吳澄謂曲全三字古有是語，老子述之；章內抱一為綱，十事為目，皆曲全一語所可詠，故重述於章末。憨山謂聖人委曲如此，故萬德交歸、眾美備具，引古語以證。魏源謂曲全蓋古有是語，老子述之，此豈虛語，固誠然之理之效。王夫之謂往來之大數明，則曲全非虛。諸家或釋全身、或釋全德、或釋天下歸之，大旨歸於曲全之效非虛。", "introTrad": "河上公謂古言曲從則全身，非虛妄；能曲從者實全其肌體，歸之於父母，無傷害。成玄英謂昔人所謂屈曲柔順以全其道，此語有實；依教修行、不與物爭，則大成全德總歸於己。唐玄宗御注謂實能曲者則必全理歸之；御疏申以曲順不逆者信有全理歸之於己。李榮謂聖不自專、寄言古昔，枉正少得不是虛言，誠全歸身皆為實錄。陸希聲謂能曲而成之，則天下全而歸之。呂惠卿謂知所以曲則全，則知枉直、窪盈、弊新，皆由是，豈非全而歸之。蘇轍謂全者非獨全身，內以全身、外以全物，物我兼全而歸復於性。吳澄謂曲全三字古有是語，老子述之；章內抱一為綱，十事為目，皆曲全一語所可詠，故重述於章末。憨山謂聖人委曲如此，故萬德交歸、眾美備具，引古語以證。魏源謂曲全蓋古有是語，老子述之，此豈虛語，固誠然之理之效。王夫之謂往來之大數明，則曲全非虛。諸家或釋全身、或釋全德、或釋天下歸之，大旨歸於曲全之效非虛。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "古言曲從則全身，非虛妄；能曲從者實全其肌體，歸之於父母，無傷害。", "thesisTrad": "古言曲從則全身，非虛妄；能曲從者實全其肌體，歸之於父母，無傷害。", "noteIds": [ "c013" ], "workTypeSimp": "注", "thesisSimp": "古言曲从则全身，非虚妄；能曲从者实全其肌体，归之于父母，无伤害。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "屈曲柔順以全其道，此語有實；依教修行、不與物爭，則全德總歸於己。", "thesisTrad": "屈曲柔順以全其道，此語有實；依教修行、不與物爭，則全德總歸於己。", "noteIds": [ "c031" ], "workTypeSimp": "疏", "thesisSimp": "屈曲柔顺以全其道，此语有实；依教修行、不与物争，则全德总归于己。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "實能曲者則必全理歸之；曲順不逆者信有全理歸之於己。", "thesisTrad": "實能曲者則必全理歸之；曲順不逆者信有全理歸之於己。", "noteIds": [ "c054", "c055" ], "workTypeSimp": "御注", "thesisSimp": "实能曲者则必全理归之；曲顺不逆者信有全理归之于己。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "聖不自專、寄言古昔；枉正少得不是虛言，誠全歸身皆為實錄。", "thesisTrad": "聖不自專、寄言古昔；枉正少得不是虛言，誠全歸身皆為實錄。", "noteIds": [ "c066" ], "workTypeSimp": "注", "thesisSimp": "圣不自专、寄言古昔；枉正少得不是虚言，诚全归身皆为实录。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "誠能曲而成之，則天下全而歸之。", "thesisTrad": "誠能曲而成之，則天下全而歸之。", "noteIds": [ "c067" ], "workTypeSimp": "传", "thesisSimp": "诚能曲而成之，则天下全而归之。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "知所以曲則全，則知枉直、窪盈、弊新皆由是，豈非全而歸之。", "thesisTrad": "知所以曲則全，則知枉直、窪盈、弊新皆由是，豈非全而歸之。", "noteIds": [ "c068" ], "workTypeSimp": "传", "thesisSimp": "知所以曲则全，则知枉直、洼盈、弊新皆由是，岂非全而归之。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "全者非獨全身，內以全身、外以全物，物我兼全而歸復於性。", "thesisTrad": "全者非獨全身，內以全身、外以全物，物我兼全而歸復於性。", "noteIds": [ "c078" ], "workTypeSimp": "解", "thesisSimp": "全者非独全身，内以全身、外以全物，物我兼全而归复于性。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "曲全三字古有是語，老子述之；抱一為綱，十事為目，故重述於章末。", "thesisTrad": "曲全三字古有是語，老子述之；抱一為綱，十事為目，故重述於章末。", "noteIds": [ "c082" ], "workTypeSimp": "注", "thesisSimp": "曲全三字古有是语，老子述之；抱一为纲，十事为目，故重述于章末。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人委曲如此，故萬德交歸、眾美備具，引古語以證。", "thesisTrad": "聖人委曲如此，故萬德交歸、眾美備具，引古語以證。", "noteIds": [ "c083" ], "workTypeSimp": "解", "thesisSimp": "圣人委曲如此，故万德交归、众美备具，引古语以证。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "曲全蓋古有是語，老子述之，此豈虛語，固誠然之理之效。", "thesisTrad": "曲全蓋古有是語，老子述之，此豈虛語，固誠然之理之效。", "noteIds": [ "c084" ], "workTypeSimp": "本义", "thesisSimp": "曲全盖古有是语，老子述之，此岂虚语，固诚然之理之效。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "往來之大數明，則曲全非虛。", "thesisTrad": "往來之大數明，則曲全非虛。", "noteIds": [ "c085" ], "workTypeSimp": "衍", "thesisSimp": "往来之大数明，则曲全非虚。" } }, "chain": [ { "noteId": "c013", "relation": "立論", "relationTrad": "立論", "text": "河上公謂古言曲從則全身，非虛妄；能曲從者實全其肌體，歸之於父母。", "textTrad": "河上公謂古言曲從則全身，非虛妄；能曲從者實全其肌體，歸之於父母。", "relationSimp": "立论", "textSimp": "河上公谓古言曲从则全身，非虚妄；能曲从者实全其肌体，归之于父母。" }, { "noteId": "c031", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂屈曲柔順以全其道，此語有實；依教修行則全德總歸於己。", "textTrad": "成玄英謂屈曲柔順以全其道，此語有實；依教修行則全德總歸於己。", "relationSimp": "疏", "textSimp": "成玄英谓屈曲柔顺以全其道，此语有实；依教修行则全德总归于己。" }, { "noteId": "c054", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂實能曲者，則必全理歸之。", "textTrad": "唐玄宗謂實能曲者，則必全理歸之。", "relationSimp": "御注", "textSimp": "唐玄宗谓实能曲者，则必全理归之。" }, { "noteId": "c055", "relation": "御疏", "relationTrad": "御疏", "text": "御疏申以曲順不逆者，信有全理歸之於己。", "textTrad": "御疏申以曲順不逆者，信有全理歸之於己。", "relationSimp": "御疏", "textSimp": "御疏申以曲顺不逆者，信有全理归之于己。" }, { "noteId": "c066", "relation": "注", "relationTrad": "注", "text": "李榮謂枉正少得不是虛言，誠全歸身皆為實錄。", "textTrad": "李榮謂枉正少得不是虛言，誠全歸身皆為實錄。", "relationSimp": "注", "textSimp": "李荣谓枉正少得不是虚言，诚全归身皆为实录。" }, { "noteId": "c067", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂誠能曲而成之，則天下全而歸之。", "textTrad": "陸希聲謂誠能曲而成之，則天下全而歸之。", "relationSimp": "传", "textSimp": "陆希声谓诚能曲而成之，则天下全而归之。" }, { "noteId": "c068", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂知所以曲則全，則知枉直、窪盈、弊新皆由是。", "textTrad": "呂惠卿謂知所以曲則全，則知枉直、窪盈、弊新皆由是。", "relationSimp": "传", "textSimp": "吕惠卿谓知所以曲则全，则知枉直、洼盈、弊新皆由是。" }, { "noteId": "c078", "relation": "解", "relationTrad": "解", "text": "蘇轍謂全者非獨全身，物我兼全而歸復於性。", "textTrad": "蘇轍謂全者非獨全身，物我兼全而歸復於性。", "relationSimp": "解", "textSimp": "苏辙谓全者非独全身，物我兼全而归复于性。" }, { "noteId": "c082", "relation": "注", "relationTrad": "注", "text": "吳澄謂曲全三字古有是語，抱一為綱、十事為目，故重述於章末。", "textTrad": "吳澄謂曲全三字古有是語，抱一為綱、十事為目，故重述於章末。", "relationSimp": "注", "textSimp": "吴澄谓曲全三字古有是语，抱一为纲、十事为目，故重述于章末。" }, { "noteId": "c083", "relation": "解", "relationTrad": "解", "text": "憨山謂聖人委曲如此，故萬德交歸、眾美備具。", "textTrad": "憨山謂聖人委曲如此，故萬德交歸、眾美備具。", "relationSimp": "解", "textSimp": "憨山谓圣人委曲如此，故万德交归、众美备具。" }, { "noteId": "c084", "relation": "本義", "relationTrad": "本義", "text": "魏源謂曲全蓋古有是語，此豈虛語，固誠然之理之效。", "textTrad": "魏源謂曲全蓋古有是語，此豈虛語，固誠然之理之效。", "relationSimp": "本义", "textSimp": "魏源谓曲全盖古有是语，此岂虚语，固诚然之理之效。" }, { "noteId": "c085", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂往來之大數明，則曲全非虛。", "textTrad": "王夫之謂往來之大數明，則曲全非虛。", "relationSimp": "衍", "textSimp": "王夫之谓往来之大数明，则曲全非虚。" } ], "nameSimp": "古之所谓曲则全者，岂虚言哉？诚全而归之", "questionSimp": "「全而归之」是全身、全德，还是天下归之？古语何以能证成此章？", "introSimp": "河上公谓古言曲从则全身，非虚妄；能曲从者实全其肌体，归之于父母，无伤害。成玄英谓昔人所谓屈曲柔顺以全其道，此语有实；依教修行、不与物争，则大成全德总归于己。唐玄宗御注谓实能曲者则必全理归之；御疏申以曲顺不逆者信有全理归之于己。李荣谓圣不自专、寄言古昔，枉正少得不是虚言，诚全归身皆为实录。陆希声谓能曲而成之，则天下全而归之。吕惠卿谓知所以曲则全，则知枉直、洼盈、弊新，皆由是，岂非全而归之。苏辙谓全者非独全身，内以全身、外以全物，物我兼全而归复于性。吴澄谓曲全三字古有是语，老子述之；章内抱一为纲，十事为目，皆曲全一语所可咏，故重述于章末。憨山谓圣人委曲如此，故万德交归、众美备具，引古语以证。魏源谓曲全盖古有是语，老子述之，此岂虚语，固诚然之理之效。王夫之谓往来之大数明，则曲全非虚。诸家或释全身、或释全德、或释天下归之，大旨归于曲全之效非虚。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.876Z", "keyPrefix": "laozi-22", "idRules": { "chapter": "章节目录名（slug），如 01；URL 为 /laozi/01/。", "sentence": "章内局部编号 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"titleSimp": "第二十二章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「曲則全，枉則直，窪則盈，敝則新，少則得，多則惑」六事並舉發端，次言「聖人抱一為天下式」，繼以「不自見故明，不自是故彰，不自伐故有功，不自矜故長」四「不自」，轉出「夫唯不爭，故天下莫能與之爭」，末以「古之所謂曲則全者，豈虛言哉？誠全而歸之」收束；附河上公、王弼、成玄英、唐玄宗、嚴遵、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十三家注疏，嚴遵存輯文六條、俞樾未列；河上公、成玄英、唐玄宗、李榮、蘇轍、吳澄隨句分疏，王弼、嚴遵存輯逸分注，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「益謙」、唐玄宗題「曲則全章」，吳澄、魏源此章為其第十九章，異文並見校記。", "summarySimp": "以「曲则全，枉则直，洼则盈，敝则新，少则得，多则惑」六事并举发端，次言「圣人抱一为天下式」，继以「不自见故明，不自是故彰，不自伐故有功，不自矜故长」四「不自」，转出「夫唯不争，故天下莫能与之争」，末以「古之所谓曲则全者，岂虚言哉？诚全而归之」收束；附河上公、王弼、成玄英、唐玄宗、严遵、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十三家注疏，严遵存辑文六条、俞樾未列；河上公、成玄英、唐玄宗、李荣、苏辙、吴澄随句分疏，王弼、严遵存辑逸分注，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「益谦」、唐玄宗题「曲则全章」，吴澄、魏源此章为其第十九章，异文并见校记。", "dataFile": "data/chapters/laozi-22.json", "relationsFile": "data/commentary-relations-laozi-22.json", "url": "/laozi/22/", "orderLabel": "第二十二", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", 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