{ "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-27", "no": 27, "part": "道經", "partSimp": "道经", "title": "第二十七章", "titleSimp": "第二十七章", "intro": "《老子》第二十七章，河上公題「巧用」，唐玄宗題「善行無轍迹章」。全章六句：首句列善行、善言、善數三善，明因任自然而不留形迹；次句列善閉、善結，明不假關楗繩約而不可開解；第三句言聖人常善救人救物，故無棄人棄物；第四句以「襲明」總收；第五句言善人為不善人之師、不善人為善人之資；末句言不貴其師、不愛其資，雖智大迷，是謂要妙。河上公以善行道者求之於身、不下堂不出門故無轍迹，擇言而出則無瑕疵，守一不移則不用籌策，以道閉情欲、結人心則不假關楗繩約；聖人常教人忠正以救性命、教民順四時以救萬物，善救人物是謂襲明天道；末以不貴師則無輔、不愛資則無使，雖自以為智實大迷惑。王弼以順自然而行、不造不始故無轍迹，順物之性、不別不析故無瑕謫，因物之數、不假形故不用籌策，因物自然、不設不施故不用關楗繩約；聖人不立形名以檢物、不造進向以殊棄不肖，輔萬物之自然而不為始，故無棄人；舉善以師不善，善人以善齊不善，故不善人為善人之所取；自任其智、不因物則道必失，故雖智大迷。成玄英以無行為行、行無行相釋善行，以不言之言釋善言，以妙悟諸法同一虛假釋善計，以不閉而閉、不結而結釋善閉善結，分屬身、口、意三業與六根解脫；又以發弘誓願、救度眾生釋救人，以恩被有情、仁覃無識釋救物，以承用聖明之道釋襲明；末以師資兩忘、聖凡一揆釋要妙。唐玄宗御注以體了真性、行無行相釋善行，以遺象求意、理證言忘釋善言，以諸法本無二門、一以貫之釋善計，以兼忘言行、心無逐境釋善閉，以虛忘則心與道合釋善結；御疏逐句申明，以密用曰襲、了悟曰明釋襲明，以師法資取釋師資，末以貴愛兩忘、學相教相俱空為要妙。李榮以七香流水之車、千里浮雲之馬喻行而有迹，以言必有中、非法不言釋善言，以道觀物、物無不盡釋善計，以道制之、無開無閉釋善閉，以道控制四方、萬國共戴一人釋善結；又以一物失所、視人如子釋救人，以始終用道、慶及萬方釋救物，以承道而用釋襲明；末以尊師重道、仁惠善誘為貴愛，悟之者要妙、昏之者大迷。陸希聲以道大德廣、名正實得、度明數簡、塞兌心不生、結信心不離分釋五善，引《記》墟墓社稷之喻與殷誓周會之說，明忠信誠慤勝於關楗繩約；又以立天子、置三公、善不善皆善釋無棄人，以密用知常釋襲明，末以不欲彰彼不善、成己之善釋不貴不愛。呂惠卿以知行之所以行則行出於不行、知言之所以言則言出於不言、得一忘言則計不可窮、我則不闢誰能開之、因常然而結之，分釋五善；以性命之理同然、知常之明救之於同然之際釋救人救物與襲明；末以師資之名生於善不善之對，忘心則雖智而迷、以智求之而不得為要妙。蘇轍以乘理而行、時然後言、不計而知、無關而能閉無繩而能約分釋五善；以聖人非特容之又善救之釋無棄人，以推至明與人、如燈相傳相襲釋襲明，以聖人無心於教、天下無心於學釋不貴不愛，末以聖人之妙雖智者有所不諭釋要妙。吳澄以善於其事為世俗之善，以不行為行、不言為言、不計為計、不閉為閉、不結為結為有道者之善；以不救為救則無所棄釋救人救物，以襲如外衣掩蔽內衣釋襲明，以師資因善不善相形而立釋師資，末以善不善之名俱泯、雖有智者亦大迷釋要妙。憨山以虛己遊世、彼此兼忘釋善行，以無意必固我、因人之言釋善言，以無心御世、迫不得已而應釋善計，以忘機待物、以道為密釋善閉，以大仁不仁、利澤施而不望報釋善結；以有教無類、物各有理釋無棄人棄物，以承其本明、因之以通其蔽釋襲明，末以兼忘天下易、使天下忘己難釋師資與要妙。魏源以五善為善救之具，以潛移默運、銷於未然、救人而無救之迹釋襲明，以不藏其明則好為人師、顯刑其罪釋棄人之由，末以渾然無分別、至要不煩而至妙不測釋要妙。王夫之以我之有明非明、投明於物則物投我而我不投物為說，謂善惡之意消而言行閉結之所攝者要妙不可窺。本站以王弼《老子注》為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯，凡十二家舊注。嚴遵《指歸》道經原卷缺佚，此章《玄德纂疏》亦無輯文；俞樾《諸子平議》此章未列。分章則吳澄、魏源以此章為其第二十三章。異文則王弼、王夫之作「善數」，河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「善計」；王弼、河上公、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、魏源作「關楗」，吳澄、憨山作「關鍵」；王弼、蘇轍、吳澄、憨山、王夫之作「雖智大迷」，河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、魏源作「雖知大迷」；魏源從《淮南子》作「故人無棄人」「故物無棄物」；並見校記。", "introSimp": "《老子》第二十七章，河上公题「巧用」，唐玄宗题「善行无辙迹章」。全章六句：首句列善行、善言、善数三善，明因任自然而不留形迹；次句列善闭、善结，明不假关楗绳约而不可开解；第三句言圣人常善救人救物，故无弃人弃物；第四句以「袭明」总收；第五句言善人为不善人之师、不善人为善人之资；末句言不贵其师、不爱其资，虽智大迷，是谓要妙。河上公以善行道者求之于身、不下堂不出门故无辙迹，择言而出则无瑕疵，守一不移则不用筹策，以道闭情欲、结人心则不假关楗绳约；圣人常教人忠正以救性命、教民顺四时以救万物，善救人物是谓袭明天道；末以不贵师则无辅、不爱资则无使，虽自以为智实大迷惑。王弼以顺自然而行、不造不始故无辙迹，顺物之性、不别不析故无瑕谪，因物之数、不假形故不用筹策，因物自然、不设不施故不用关楗绳约；圣人不立形名以检物、不造进向以殊弃不肖，辅万物之自然而不为始，故无弃人；举善以师不善，善人以善齐不善，故不善人为善人之所取；自任其智、不因物则道必失，故虽智大迷。成玄英以无行为行、行无行相释善行，以不言之言释善言，以妙悟诸法同一虚假释善计，以不闭而闭、不结而结释善闭善结，分属身、口、意三业与六根解脱；又以发弘誓愿、救度众生释救人，以恩被有情、仁覃无识释救物，以承用圣明之道释袭明；末以师资两忘、圣凡一揆释要妙。唐玄宗御注以体了真性、行无行相释善行，以遗象求意、理证言忘释善言，以诸法本无二门、一以贯之释善计，以兼忘言行、心无逐境释善闭，以虚忘则心与道合释善结；御疏逐句申明，以密用曰袭、了悟曰明释袭明，以师法资取释师资，末以贵爱两忘、学相教相俱空为要妙。李荣以七香流水之车、千里浮云之马喻行而有迹，以言必有中、非法不言释善言，以道观物、物无不尽释善计，以道制之、无开无闭释善闭，以道控制四方、万国共戴一人释善结；又以一物失所、视人如子释救人，以始终用道、庆及万方释救物，以承道而用释袭明；末以尊师重道、仁惠善诱为贵爱，悟之者要妙、昏之者大迷。陆希声以道大德广、名正实得、度明数简、塞兑心不生、结信心不离分释五善，引《记》墟墓社稷之喻与殷誓周会之说，明忠信诚悫胜于关楗绳约；又以立天子、置三公、善不善皆善释无弃人，以密用知常释袭明，末以不欲彰彼不善、成己之善释不贵不爱。吕惠卿以知行之所以行则行出于不行、知言之所以言则言出于不言、得一忘言则计不可穷、我则不辟谁能开之、因常然而结之，分释五善；以性命之理同然、知常之明救之于同然之际释救人救物与袭明；末以师资之名生于善不善之对，忘心则虽智而迷、以智求之而不得为要妙。苏辙以乘理而行、时然后言、不计而知、无关而能闭无绳而能约分释五善；以圣人非特容之又善救之释无弃人，以推至明与人、如灯相传相袭释袭明，以圣人无心于教、天下无心于学释不贵不爱，末以圣人之妙虽智者有所不谕释要妙。吴澄以善于其事为世俗之善，以不行为行、不言为言、不计为计、不闭为闭、不结为结为有道者之善；以不救为救则无所弃释救人救物，以袭如外衣掩蔽内衣释袭明，以师资因善不善相形而立释师资，末以善不善之名俱泯、虽有智者亦大迷释要妙。憨山以虚己游世、彼此兼忘释善行，以无意必固我、因人之言释善言，以无心御世、迫不得已而应释善计，以忘机待物、以道为密释善闭，以大仁不仁、利泽施而不望报释善结；以有教无类、物各有理释无弃人弃物，以承其本明、因之以通其蔽释袭明，末以兼忘天下易、使天下忘己难释师资与要妙。魏源以五善为善救之具，以潜移默运、销于未然、救人而无救之迹释袭明，以不藏其明则好为人师、显刑其罪释弃人之由，末以浑然无分别、至要不烦而至妙不测释要妙。王夫之以我之有明非明、投明于物则物投我而我不投物为说，谓善恶之意消而言行闭结之所摄者要妙不可窥。本站以王弼《老子注》为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译，凡十二家旧注。严遵《指归》道经原卷缺佚，此章《玄德纂疏》亦无辑文；俞樾《诸子平议》此章未列。分章则吴澄、魏源以此章为其第二十三章。异文则王弼、王夫之作「善数」，河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「善计」；王弼、河上公、唐玄宗、李荣、陆希声、吕惠卿、苏辙、魏源作「关楗」，吴澄、憨山作「关键」；王弼、苏辙、吴澄、憨山、王夫之作「虽智大迷」，河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、魏源作「虽知大迷」；魏源从《淮南子》作「故人无弃人」「故物无弃物」；并见校记。", "guide": "點擊任一句可展開句注；點擊字詞可看本句訓釋；按「諸家並觀」可將同一句的舊注並列對讀，本章十二家舊注。河上公、王弼、成玄英、唐玄宗、李榮逐句分疏，蘇轍、吳澄分段作注；陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋。嚴遵道經原卷缺佚、此章無輯文，俞樾《諸子平議》此章未列。", "guideSimp": "点击任一句可展开句注；点击字词可看本句训释；按「诸家并观」可将同一句的旧注并列对读，本章十二家旧注。河上公、王弼、成玄英、唐玄宗、李荣逐句分疏，苏辙、吴澄分段作注；陆希声、吕惠卿、憨山、魏源、王夫之各以整章一段通释。严遵道经原卷缺佚、此章无辑文，俞樾《诸子平议》此章未列。", "slug": "27", "order": 27, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「善行無轍迹，善言無瑕謫，善數不用籌策」發端，次言「善閉無關楗而不可開，善結無繩約而不可解」，轉出「聖人常善救人，故無棄人；常善救物，故無棄物」「是謂襲明」，復言「善人者，不善人之師；不善人者，善人之資」，末以「不貴其師，不愛其資，雖智大迷，是謂要妙」收束；附河上公、王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十二家注疏，嚴遵此章無輯文、俞樾未列；河上公、王弼、成玄英、唐玄宗、李榮、蘇轍、吳澄逐句分疏，陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋；河上公題「巧用」、唐玄宗題「善行無轍迹章」，吳澄、魏源以此章為其第二十三章，王弼此章注凡八條，「常善救物」「是謂襲明」「是謂要妙」無注，異文並見校記。", "summarySimp": "以「善行无辙迹，善言无瑕谪，善数不用筹策」发端，次言「善闭无关楗而不可开，善结无绳约而不可解」，转出「圣人常善救人，故无弃人；常善救物，故无弃物」「是谓袭明」，复言「善人者，不善人之师；不善人者，善人之资」，末以「不贵其师，不爱其资，虽智大迷，是谓要妙」收束；附河上公、王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十二家注疏，严遵此章无辑文、俞樾未列；河上公、王弼、成玄英、唐玄宗、李荣、苏辙、吴澄逐句分疏，陆希声、吕惠卿、憨山、魏源、王夫之各以整章一段通释；河上公题「巧用」、唐玄宗题「善行无辙迹章」，吴澄、魏源以此章为其第二十三章，王弼此章注凡八条，「常善救物」「是谓袭明」「是谓要妙」无注，异文并见校记。", "dataFile": "data/chapters/laozi-27.json", "relationsFile": "data/commentary-relations-laozi-27.json", "url": "/laozi/27/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第二十七" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》通行本", "separation": "河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》諸本對校；河上公、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「善行無轍迹，善言無瑕謫，善數不用籌策。善閉無關楗而不可開，善結無繩約而不可解。是以聖人常善救人，故無棄人；常善救物，故無棄物。是謂襲明。故善人者，不善人之師；不善人者，善人之資。不貴其師，不愛其資，雖智大迷，是謂要妙」；河上公題「巧用第二十七」，唐玄宗題「善行無轍迹章第二十七」，王弼本無章題。河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「善計」，王弼、王夫之作「善數」；吳澄、憨山作「關鍵」，諸本作「關楗」；河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、魏源作「雖知大迷」，王弼、蘇轍、吳澄、憨山、王夫之作「雖智大迷」；魏源從《淮南子》作「故人無棄人」「故物無棄物」；李榮道藏本末句作「此謂要妙」。吳澄、魏源以此章為其第二十三章。嚴遵《指歸》道經原卷缺佚，此章《玄德纂疏》無輯文；俞樾《諸子平議》此章未列。正文從王弼本，異文見校記。", "baseSimp": "王弼《老子注》", "baseEditionSimp": "王弼《老子注》通行本", "separationSimp": "河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》诸本对校；河上公、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「善行无辙迹，善言无瑕谪，善数不用筹策。善闭无关楗而不可开，善结无绳约而不可解。是以圣人常善救人，故无弃人；常善救物，故无弃物。是谓袭明。故善人者，不善人之师；不善人者，善人之资。不贵其师，不爱其资，虽智大迷，是谓要妙」；河上公题「巧用第二十七」，唐玄宗题「善行无辙迹章第二十七」，王弼本无章题。河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「善计」，王弼、王夫之作「善数」；吴澄、憨山作「关键」，诸本作「关楗」；河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、魏源作「虽知大迷」，王弼、苏辙、吴澄、憨山、王夫之作「虽智大迷」；魏源从《淮南子》作「故人无弃人」「故物无弃物」；李荣道藏本末句作「此谓要妙」。吴澄、魏源以此章为其第二十三章。严遵《指归》道经原卷缺佚，此章《玄德纂疏》无辑文；俞樾《诸子平议》此章未列。正文从王弼本，异文见校记。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 6, "commentaries": 82, "charNotes": 12, "collations": 12 } }, "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「巧用」，以善行道者求之於身、不下堂不出門故無轍迹，擇言而出則無瑕疵，守一不移則不用籌策，以道閉情欲、結人心則不假關楗繩約；聖人常教人忠正以救性命、教民順四時以救萬物，善救人物是謂襲明天道；末以不貴師則無輔、不愛資則無使，雖自以為智實大迷惑。此章據《玄德纂疏》所引。", "count": 12, "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「巧用」，以善行道者求之于身、不下堂不出门故无辙迹，择言而出则无瑕疵，守一不移则不用筹策，以道闭情欲、结人心则不假关楗绳约；圣人常教人忠正以救性命、教民顺四时以救万物，善救人物是谓袭明天道；末以不贵师则无辅、不爱资则无使，虽自以为智实大迷惑。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；此章注全存八條，以順自然而行、不造不始釋善行，順物之性、不別不析釋善言，因物之數、不假形釋善數，因物自然、不設不施釋善閉善結；以不立形名、不殊棄不肖釋無棄人；末以自任其智、不因物則道必失釋雖智大迷。於「常善救物」「是謂襲明」「是謂要妙」無注。", "count": 8, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末为宗；此章注全存八条，以顺自然而行、不造不始释善行，顺物之性、不别不析释善言，因物之数、不假形释善数，因物自然、不设不施释善闭善结；以不立形名、不殊弃不肖释无弃人；末以自任其智、不因物则道必失释虽智大迷。于「常善救物」「是谓袭明」「是谓要妙」无注。", "shortSimp": "王注" }, { "id": "chengxuanying", "name": "成玄英疏", "short": "成疏", "author": "成玄英", "work": "老子道德經義疏", "era": "唐", "years": "約 608–669", "color": "#6b7a4a", "desc": "以重玄雙遣為宗；此章以無行為行、行無行相釋善行，以不言之言釋善言，以妙悟諸法同一虛假釋善計，以不閉而閉、不結而結釋善閉善結，分屬身、口、意三業與六根解脫；又以發弘誓願、救度眾生釋救人，以恩被有情、仁覃無識釋救物，以承用聖明之道釋襲明；末以師資兩忘、聖凡一揆釋要妙。此章據《玄德纂疏》所引。", "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；此章以无行为行、行无行相释善行，以不言之言释善言，以妙悟诸法同一虚假释善计，以不闭而闭、不结而结释善闭善结，分属身、口、意三业与六根解脱；又以发弘誓愿、救度众生释救人，以恩被有情、仁覃无识释救物，以承用圣明之道释袭明；末以师资两忘、圣凡一揆释要妙。此章据《玄德纂疏》所引。", "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；御注以體了真性、行無行相釋善行，以遺象求意、理證言忘釋善言，以諸法本無二門、一以貫之釋善計，以兼忘言行、心無逐境釋善閉，以虛忘則心與道合釋善結；御疏逐句申明，以密用曰襲、了悟曰明釋襲明，以師法資取釋師資，末以貴愛兩忘、學相教相俱空為要妙。此章據《玄德纂疏》所引。", "count": 21, "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；御注以体了真性、行无行相释善行，以遗象求意、理证言忘释善言，以诸法本无二门、一以贯之释善计，以兼忘言行、心无逐境释善闭，以虚忘则心与道合释善结；御疏逐句申明，以密用曰袭、了悟曰明释袭明，以师法资取释师资，末以贵爱两忘、学相教相俱空为要妙。此章据《玄德纂疏》所引。", "shortSimp": "御注" }, { "id": "lirong", "name": "李榮注", "short": "李注", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "生卒不詳", "color": "#4f6b7a", "desc": "唐初道士，以重玄遣執解《老》；此章以七香流水之車、千里浮雲之馬喻行而有迹，以言必有中、非法不言釋善言，以道觀物、物無不盡釋善計，以道制之、無開無閉釋善閉，以道控制四方、萬國共戴一人釋善結；又以一物失所、視人如子釋救人，以始終用道、慶及萬方釋救物，以承道而用釋襲明；末以尊師重道、仁惠善誘為貴愛，悟之者要妙、昏之者大迷。其本作「善計」「雖知大迷」「此謂要妙」。", "count": 10, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "生卒不详", "descSimp": "唐初道士，以重玄遣执解《老》；此章以七香流水之车、千里浮云之马喻行而有迹，以言必有中、非法不言释善言，以道观物、物无不尽释善计，以道制之、无开无闭释善闭，以道控制四方、万国共戴一人释善结；又以一物失所、视人如子释救人，以始终用道、庆及万方释救物，以承道而用释袭明；末以尊师重道、仁惠善诱为贵爱，悟之者要妙、昏之者大迷。其本作「善计」「虽知大迷」「此谓要妙」。", "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，以道大德廣、名正實得、度明數簡、塞兌心不生、結信心不離分釋五善，引《記》墟墓社稷之喻與殷誓周會之說，明忠信誠慤勝於關楗繩約；又以立天子、置三公、善不善皆善釋無棄人，以密用知常釋襲明，末以不欲彰彼不善、成己之善釋不貴不愛。其本五句皆有「者」字。", "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，以道大德广、名正实得、度明数简、塞兑心不生、结信心不离分释五善，引《记》墟墓社稷之喻与殷誓周会之说，明忠信诚悫胜于关楗绳约；又以立天子、置三公、善不善皆善释无弃人，以密用知常释袭明，末以不欲彰彼不善、成己之善释不贵不爱。其本五句皆有「者」字。", "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": "以知行之所以行則行出於不行、知言之所以言則言出於不言、得一忘言則計不可窮、我則不闢誰能開之、因常然而結之，分釋五善；以性命之理同然、知常之明救之於同然之際釋救人救物與襲明；末以師資之名生於善不善之對，忘心則雖智而迷、以智求之而不得為要妙。其本作「善計」「籌算」「雖智」。", "count": 1, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "北宋", "yearsSimp": "1032–1111", "descSimp": "以知行之所以行则行出于不行、知言之所以言则言出于不言、得一忘言则计不可穷、我则不辟谁能开之、因常然而结之，分释五善；以性命之理同然、知常之明救之于同然之际释救人救物与袭明；末以师资之名生于善不善之对，忘心则虽智而迷、以智求之而不得为要妙。其本作「善计」「筹算」「虽智」。", "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": "以乘理而行、時然後言、不計而知、無關而能閉無繩而能約分釋五善；以聖人非特容之又善救之釋無棄人，以推至明與人、如燈相傳相襲釋襲明，以聖人無心於教、天下無心於學釋不貴不愛，末以聖人之妙雖智者有所不諭釋要妙。", "count": 8, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "以乘理而行、时然后言、不计而知、无关而能闭无绳而能约分释五善；以圣人非特容之又善救之释无弃人，以推至明与人、如灯相传相袭释袭明，以圣人无心于教、天下无心于学释不贵不爱，末以圣人之妙虽智者有所不谕释要妙。", "shortSimp": "苏解" }, { "id": "wucheng", "name": "吳澄道德真經注", "short": "吳注", "author": "吳澄", "work": "道德真經注", "era": "元", "years": "1249–1333", "color": "#5a6a3a", "desc": "以善於其事為世俗之善，以不行為行、不言為言、不計為計、不閉為閉、不結為結為有道者之善；以不救為救則無所棄釋救人救物，以襲如外衣掩蔽內衣釋襲明，以師資因善不善相形而立釋師資，末以善不善之名俱泯、雖有智者亦大迷釋要妙。此章為其第二十三章。", "count": 6, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "以善于其事为世俗之善，以不行为行、不言为言、不计为计、不闭为闭、不结为结为有道者之善；以不救为救则无所弃释救人救物，以袭如外衣掩蔽内衣释袭明，以师资因善不善相形而立释师资，末以善不善之名俱泯、虽有智者亦大迷释要妙。此章为其第二十三章。", "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": "以虛己遊世、彼此兼忘釋善行，以無意必固我、因人之言釋善言，以無心御世、迫不得已而應釋善計，以忘機待物、以道為密釋善閉，以大仁不仁、利澤施而不望報釋善結；以有教無類、物各有理釋無棄人棄物，以承其本明、因之以通其蔽釋襲明，末以兼忘天下易、使天下忘己難釋師資與要妙。其本作「善計」「關鍵」「雖智大迷」。", "count": 1, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "以虚己游世、彼此兼忘释善行，以无意必固我、因人之言释善言，以无心御世、迫不得已而应释善计，以忘机待物、以道为密释善闭，以大仁不仁、利泽施而不望报释善结；以有教无类、物各有理释无弃人弃物，以承其本明、因之以通其蔽释袭明，末以兼忘天下易、使天下忘己难释师资与要妙。其本作「善计」「关键」「虽智大迷」。", "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；此章為其第二十三章，以五善為善救之具，以潛移默運、銷於未然、救人而無救之迹釋襲明，以不藏其明則好為人師、顯刑其罪釋棄人之由，末以渾然無分別、至要不煩而至妙不測釋要妙。其本從《淮南子》作「故人無棄人」「故物無棄物」，又作「善計」「雖知大迷」。", "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；此章为其第二十三章，以五善为善救之具，以潜移默运、销于未然、救人而无救之迹释袭明，以不藏其明则好为人师、显刑其罪释弃人之由，末以浑然无分别、至要不烦而至妙不测释要妙。其本从《淮南子》作「故人无弃人」「故物无弃物」，又作「善计」「虽知大迷」。", "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": "以我之有明非明、投明於物則物投我而我不投物為說，謂善惡之意消而言行閉結之所攝者要妙不可窺。其本作「善數」「雖智大迷」。", "count": 1, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "以我之有明非明、投明于物则物投我而我不投物为说，谓善恶之意消而言行闭结之所摄者要妙不可窥。其本作「善数」「虽智大迷」。", "shortSimp": "船山" }, { "id": "translator", "name": "本站今譯", "short": "今譯", "author": "LibreBook 編者", "work": "今譯", "era": "當代", "years": "", "color": "#8a8a8a", "desc": "編者據舊注與上下文所作語體今譯，供閱讀參照。", "count": 6, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "善行無轍迹，善言無瑕謫，善數不用籌策。", "textSimp": "善行无辙迹，善言无瑕谪，善数不用筹策。", "translation": "善于行走的不留车辙足迹，善于言谈的没有瑕疵可责，善于计数的不必使用筹策。", "translationTrad": "善於行走的不留車轍足跡，善於言談的沒有瑕疵可責，善於計數的不必使用籌策。", "noteIds": [ "c001", "c002", "c003", "c013", "c014", "c015", "c021", "c022", "c023", "c033", "c034", "c035", "c036", "c037", "c038", "c054", "c055", "c056", "c064", "c065", "c066", "c067", "c068", "c074", "c080", "c081", "c082" ], "noteCount": 27, "charNoteIds": [ "n001", "n002", "n003", "n004" ], "key": "laozi-27:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "善閉無關楗而不可開，善結無繩約而不可解。", "textSimp": "善闭无关楗而不可开，善结无绳约而不可解。", "translation": "善于关闭的没有门闩却无法打开，善于结系的没有绳索却无法解开。", "translationTrad": "善於關閉的沒有門閂卻無法打開，善於結繫的沒有繩索卻無法解開。", "noteIds": [ "c004", "c005", "c016", "c024", "c025", "c039", "c040", "c041", "c042", "c057", "c058", "c064", "c065", "c069", "c075", "c080", "c081", "c082" ], "noteCount": 18, "charNoteIds": [ "n005", "n006" ], "key": "laozi-27:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "是以聖人常善救人，故無棄人；常善救物，故無棄物。", "textSimp": "是以圣人常善救人，故无弃人；常善救物，故无弃物。", "translation": "所以圣人常善于救人，因而没有被遗弃的人；常善于救物，因而没有被遗弃的物。", "translationTrad": "所以聖人常善於救人，因而沒有被遺棄的人；常善於救物，因而沒有被遺棄的物。", "noteIds": [ "c006", "c007", "c017", "c026", "c027", "c043", "c044", "c045", "c059", "c060", "c064", "c065", "c070", "c076", "c080", "c081", "c082" ], "noteCount": 17, "charNoteIds": [ "n007" ], "key": "laozi-27:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "是謂襲明。", "textSimp": "是谓袭明。", "translation": "这就叫做承袭光明，密用其明而不露痕迹。", "translationTrad": "這就叫做承襲光明，密用其明而不露痕跡。", "noteIds": [ "c008", "c028", "c046", "c047", "c061", "c064", "c065", "c071", "c077", "c080", "c081", "c082" ], "noteCount": 12, "charNoteIds": [ "n008" ], "key": "laozi-27:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "故善人者，不善人之師；不善人者，善人之資。", "textSimp": "故善人者，不善人之师；不善人者，善人之资。", "translation": "所以善人是不善之人的老师，不善之人是善人的凭借。", "translationTrad": "所以善人是不善之人的老師，不善之人是善人的憑藉。", "noteIds": [ "c009", "c010", "c018", "c019", "c029", "c030", "c048", "c049", "c050", "c062", "c064", "c065", "c072", "c078", "c080", "c081", "c082" ], "noteCount": 17, "charNoteIds": [ "n009", "n010" ], "key": "laozi-27:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "不貴其師，不愛其資，雖智大迷，是謂要妙。", "textSimp": "不贵其师，不爱其资，虽智大迷，是谓要妙。", "translation": "不看重这样的老师，不爱惜这样的凭借，虽然自以为聪明，其实是大迷惑；这就叫做精深微妙。", "translationTrad": "不看重這樣的老師，不愛惜這樣的憑藉，雖然自以為聰明，其實是大迷惑；這就叫做精深微妙。", "noteIds": [ "c011", "c012", "c020", "c031", "c032", "c051", "c052", "c053", "c063", "c064", "c065", "c073", "c079", "c080", "c081", "c082" ], "noteCount": 16, "charNoteIds": [ "n011", "n012" ], "key": "laozi-27:s006", "n": 6 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "善行無轍迹", "kind": "note", "text": "善行道者，求之於身，不下堂，不出門，故無轍迹也。", "authorNote": "此章河上公注據《玄德纂疏》所引。", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "善行道者，求之于身，不下堂，不出门，故无辙迹也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）（此章河上公注據《玄德纂疏》所引。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "authorNoteSimp": "此章河上公注据《玄德纂疏》所引。", "lemmaSimp": "善行无辙迹" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "善言無瑕謫", "kind": "note", "text": "善言謂擇言而出之，則無瑕疵謫過於天下。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "善言谓择言而出之，则无瑕疵谪过于天下。", "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": "善言无瑕谪" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "善計無籌筭", "kind": "note", "text": "善以道計事者，守一不移，所計不多，不用籌策而可知者也。", "authorNote": "河上公本經文作「善計無籌筭」，與王弼本「善數不用籌策」異。", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "善以道计事者，守一不移，所计不多，不用筹策而可知者也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）（河上公本經文作「善計無籌筭」，與王弼本「善數不用籌策」異。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "authorNoteSimp": "河上公本经文作「善计无筹筭」，与王弼本「善数不用筹策」异。", "lemmaSimp": "善计无筹筭" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "善閉無關楗而不可開", "kind": "note", "text": "善以道閉情欲、守精者，不如門戶有關楗不可得開之。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "善以道闭情欲、守精者，不如门户有关楗不可得开之。", "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": "善闭无关楗而不可开" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "善結無繩約而不可解", "kind": "note", "text": "善以道結事者，乃結其心，不如繩索可得解之。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "善以道结事者，乃结其心，不如绳索可得解之。", "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": "善结无绳约而不可解" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "是以聖人常善救人，故無棄人", "kind": "note", "text": "聖人所以常教人忠正者，欲以救人之性命也。故無棄人，使貴賤各得其所也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "圣人所以常教人忠正者，欲以救人之性命也。故无弃人，使贵贱各得其所也。", "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": "是以圣人常善救人，故无弃人" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "常善救物，故無棄物", "kind": "note", "text": "聖人所以教民順四時，以救萬物之殘傷，故無棄物。聖人不賤石而貴玉，視之如一。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "圣人所以教民顺四时，以救万物之残伤，故无弃物。圣人不贱石而贵玉，视之如一。", "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": "常善救物，故无弃物" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "是謂襲明", "kind": "note", "text": "聖人善救人物，是謂襲明天道。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "圣人善救人物，是谓袭明天道。", "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": "是谓袭明" }, { "id": "c009", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "故善人者，不善人之師", "kind": "note", "text": "人之行善者，聖人即以為人師也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "人之行善者，圣人即以为人师也。", "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": "故善人者，不善人之师" }, { "id": "c010", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "不善人者，善人之資", "kind": "note", "text": "資，用也。人行不善者，聖人猶教道使為善，得以給用之。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "资，用也。人行不善者，圣人犹教道使为善，得以给用之。", "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": "不善人者，善人之资" }, { "id": "c011", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "不貴其師，不愛其資，雖智大迷", "kind": "note", "text": "不貴其師，獨無輔也；不愛其資，無所使也。故曰不貴其師，不愛其資，雖知大迷，此謂要妙。", "authorNote": "河上公本經文作「雖知大迷」「此謂要妙」，與王弼本「雖智」「是謂」異。", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "不贵其师，独无辅也；不爱其资，无所使也。故曰不贵其师，不爱其资，虽知大迷，此谓要妙。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）（河上公本經文作「雖知大迷」「此謂要妙」，與王弼本「雖智」「是謂」異。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "authorNoteSimp": "河上公本经文作「虽知大迷」「此谓要妙」，与王弼本「虽智」「是谓」异。", "lemmaSimp": "不贵其师，不爱其资，虽智大迷" }, { "id": "c012", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "是謂要妙", "kind": "note", "text": "雖知大迷，雖自以為智，言此人乃大迷惑；是謂要妙，能通此意，是謂知微妙要道也。", "authorNote": "此條承上條而分釋「要妙」。", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "虽知大迷，虽自以为智，言此人乃大迷惑；是谓要妙，能通此意，是谓知微妙要道也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）（此條承上條而分釋「要妙」。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "authorNoteSimp": "此条承上条而分释「要妙」。", "lemmaSimp": "是谓要妙" }, { "id": "c013", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "善行無轍迹", "kind": "note", "text": "順自然而行，不造不始，故物得至而無轍迹也。", "authorNote": "王弼本此章經注相連，今析存注文。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "顺自然而行，不造不始，故物得至而无辙迹也。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼本此章經注相連，今析存注文。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼本此章经注相连，今析存注文。", "lemmaSimp": "善行无辙迹" }, { "id": "c014", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "善言無瑕謫", "kind": "note", "text": "順物之性，不別不析，故無瑕謫可得其門也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "顺物之性，不别不析，故无瑕谪可得其门也。", "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": "善言无瑕谪" }, { "id": "c015", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "善數不用籌策", "kind": "note", "text": "因物之數，不假形也。", "authorNote": "王弼本經文作「善數」，與河上公等本「善計」異。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "因物之数，不假形也。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼本經文作「善數」，與河上公等本「善計」異。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼本经文作「善数」，与河上公等本「善计」异。", "lemmaSimp": "善数不用筹策" }, { "id": "c016", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "善閉無關楗而不可開", "kind": "note", "text": "因物自然，不設不施，故不用關楗繩約而不可開解也。此五者皆言不造不施，因物之性，不以形制物也。", "authorNote": "王弼此注兼釋善閉、善結二句。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "因物自然，不设不施，故不用关楗绳约而不可开解也。此五者皆言不造不施，因物之性，不以形制物也。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼此注兼釋善閉、善結二句。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼此注兼释善闭、善结二句。", "lemmaSimp": "善闭无关楗而不可开" }, { "id": "c017", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "是以聖人常善救人，故無棄人", "kind": "note", "text": "聖人不立形名以檢於物，不造進向以殊棄不肖，輔萬物之自然而不為始，故曰無棄人也。不尚賢能則民不爭，不貴難得之貨則民不為盜，不見可欲則民心不亂，常使民心無欲無惑，則無棄人矣。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "圣人不立形名以检于物，不造进向以殊弃不肖，辅万物之自然而不为始，故曰无弃人也。不尚贤能则民不争，不贵难得之货则民不为盗，不见可欲则民心不乱，常使民心无欲无惑，则无弃人矣。", "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": "是以圣人常善救人，故无弃人" }, { "id": "c018", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "故善人者，不善人之師", "kind": "note", "text": "舉善以師不善，故謂之師矣。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "举善以师不善，故谓之师矣。", "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": "故善人者，不善人之师" }, { "id": "c019", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "不善人者，善人之資", "kind": "note", "text": "資，取也。善人以善齊不善，以善棄不善也，故不善人，善人之所取也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "资，取也。善人以善齐不善，以善弃不善也，故不善人，善人之所取也。", "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": "不善人者，善人之资" }, { "id": "c020", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "不貴其師，不愛其資，雖智大迷", "kind": "note", "text": "雖有其智，自任其智，不因物，於其道必失，故曰雖智大迷。", "authorNote": "王弼於「是謂要妙」無注。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "虽有其智，自任其智，不因物，于其道必失，故曰虽智大迷。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼於「是謂要妙」無注。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼于「是谓要妙」无注。", "lemmaSimp": "不贵其师，不爱其资，虽智大迷" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "善行無轍迹", "kind": "note", "text": "以無行為行，行無行相，故云善行。妙契所修，境智冥會，故無轍迹之可見。此明身業淨。", "authorNote": "此章成玄英疏據《玄德纂疏》所引。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "以无行为行，行无行相，故云善行。妙契所修，境智冥会，故无辙迹之可见。此明身业净。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）（此章成玄英疏據《玄德纂疏》所引。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "authorNoteSimp": "此章成玄英疏据《玄德纂疏》所引。", "lemmaSimp": "善行无辙迹" }, { "id": "c022", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "善言無瑕謫", "kind": "note", "text": "不言之言，言而不言，終日言未嘗言，亦未嘗不言，故謂之善言也。莊子云「言而足，則終日言而盡道」也。瑕疵，病也；謫，過責也。默語不異，故無口過之責也。此明口業淨。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "不言之言，言而不言，终日言未尝言，亦未尝不言，故谓之善言也。庄子云「言而足，则终日言而尽道」也。瑕疵，病也；谪，过责也。默语不异，故无口过之责也。此明口业净。", "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": "善言无瑕谪" }, { "id": "c023", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "善計無籌筭", "kind": "note", "text": "妙悟諸法同一虛假，不設虛假，即假體真，無勞筭計，劃然明瞭。此明意業淨。", "authorNote": "成玄英本經文作「善計無籌筭」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "妙悟诸法同一虚假，不设虚假，即假体真，无劳筭计，划然明了。此明意业净。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）（成玄英本經文作「善計無籌筭」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "authorNoteSimp": "成玄英本经文作「善计无筹筭」。", "lemmaSimp": "善计无筹筭" }, { "id": "c024", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "善閉無關楗而不可開", "kind": "note", "text": "外無可欲之境，內無能欲之心，恣根起用，用而無染，斯則不閉而閉，雖閉不閉，無勞關楗，故不可開也。此明六根解脫。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "外无可欲之境，内无能欲之心，恣根起用，用而无染，斯则不闭而闭，虽闭不闭，无劳关楗，故不可开也。此明六根解脱。", "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": "善闭无关楗而不可开" }, { "id": "c025", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "善結無繩約而不可解", "kind": "note", "text": "上士達人，先物後己，發大弘願，化度眾生，誓心堅固，結契無爽。既非世之繩索約束，故不可解也。然誓心多端，要不過五：一者發心，二者伏心，三者知真心，四者出離心，五者無上心。第一發心者，謂發自然道意，入於法門也。第二伏心者，謂伏諸障惑也。就伏心有三解，解有三品，總成九品，通前發心為十轉行也。第三知真心有九品，即生彼九宮也。第四出離心有三品，即生彼三清，所謂仙真聖也。第五無上心，謂直登道果，至大羅也。善結者，結此五種心，終始無替也。此明結願堅固。", "authorNote": "底本「就伏心有文，文尸三解」有訛字，今據文義錄作「就伏心有三解」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "上士达人，先物后己，发大弘愿，化度众生，誓心坚固，结契无爽。既非世之绳索约束，故不可解也。然誓心多端，要不过五：一者发心，二者伏心，三者知真心，四者出离心，五者无上心。第一发心者，谓发自然道意，入于法门也。第二伏心者，谓伏诸障惑也。就伏心有三解，解有三品，总成九品，通前发心为十转行也。第三知真心有九品，即生彼九宫也。第四出离心有三品，即生彼三清，所谓仙真圣也。第五无上心，谓直登道果，至大罗也。善结者，结此五种心，终始无替也。此明结愿坚固。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）（底本「就伏心有文，文尸三解」有訛字，今據文義錄作「就伏心有三解」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "authorNoteSimp": "底本「就伏心有文，文尸三解」有讹字，今据文义录作「就伏心有三解」。", "lemmaSimp": "善结无绳约而不可解" }, { "id": "c026", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "是以聖人常善救人，故無棄人", "kind": "note", "text": "聖人即是前三業清淨、六根解脫之人也。為能發弘誓願，救度眾生，故常在世間，有感斯應，慈善平等，終不遺棄也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "圣人即是前三业清净、六根解脱之人也。为能发弘誓愿，救度众生，故常在世间，有感斯应，慈善平等，终不遗弃也。", "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": "是以圣人常善救人，故无弃人" }, { "id": "c027", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "常善救物，故無棄物", "kind": "note", "text": "先舉人者，表恩被有情；後舉物者，示仁覃無識。亦言救人直據黔首，救物爰及四生也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "先举人者，表恩被有情；后举物者，示仁覃无识。亦言救人直据黔首，救物爰及四生也。", "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": "常善救物，故无弃物" }, { "id": "c028", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "是謂襲明", "kind": "note", "text": "襲，承也、用也。此即結嘆常善聖人利物無棄，可謂承用聖明之道也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "袭，承也、用也。此即结叹常善圣人利物无弃，可谓承用圣明之道也。", "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": "是谓袭明" }, { "id": "c029", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "故善人者，不善人之師", "kind": "note", "text": "善人即向來襲明之人也。言此人恒懷大心，先物後己，引導眾生，允當宗匠。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "善人即向来袭明之人也。言此人恒怀大心，先物后己，引导众生，允当宗匠。", "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": "故善人者，不善人之师" }, { "id": "c030", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "不善人者，善人之資", "kind": "note", "text": "資，用也，亦是助益之義。言善人恒在有中，化導群品，即用不善之類而為福田，以彼眾生益成我德故也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "资，用也，亦是助益之义。言善人恒在有中，化导群品，即用不善之类而为福田，以彼众生益成我德故也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "lemmaSimp": "不善人者，善人之资" }, { "id": "c031", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "不貴其師，不愛其資，雖智大迷", "kind": "note", "text": "不貴其師，無能化也；不愛其資，無所化也。前以聖導凡，勸令修學；今明凡聖平等，故遣師資，斯則從淺之深，漸階眾妙。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "不贵其师，无能化也；不爱其资，无所化也。前以圣导凡，劝令修学；今明凡圣平等，故遣师资，斯则从浅之深，渐阶众妙。", "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": "不贵其师，不爱其资，虽智大迷" }, { "id": "c032", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "是謂要妙", "kind": "note", "text": "師資兩忘，聖凡一揆。俗知分別，雖似大迷，據理而言，實成要妙。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "师资两忘，圣凡一揆。俗知分别，虽似大迷，据理而言，实成要妙。", "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": "是谓要妙" }, { "id": "c033", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "善行無轍迹", "kind": "note", "text": "於諸法中體了真性，行無行相，故云善行。如此則心與道冥，故無轍迹可尋求也。", "authorNote": "此章御注御疏據《玄德纂疏》所引。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "于诸法中体了真性，行无行相，故云善行。如此则心与道冥，故无辙迹可寻求也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此章御注御疏據《玄德纂疏》所引。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此章御注御疏据《玄德纂疏》所引。", "lemmaSimp": "善行无辙迹" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "善行無轍迹", "kind": "note", "text": "此明法性清淨也。行謂修行也。法性清淨，是曰重玄。雖藉勤行，必須無著。次來次滅，行無行相，心與道合，故云善行。能如此則空有一齊，境心俱淨，欲求轍迹，不亦難乎。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此明法性清净也。行谓修行也。法性清净，是曰重玄。虽藉勤行，必须无着。次来次灭，行无行相，心与道合，故云善行。能如此则空有一齐，境心俱净，欲求辙迹，不亦难乎。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "善行无辙迹" }, { "id": "c035", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "善言無瑕謫", "kind": "note", "text": "能了言教，不為滯執，遺象求意，理證言忘，故於言教中無瑕疵謫過也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "能了言教，不为滞执，遗象求意，理证言忘，故于言教中无瑕疵谪过也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "善言无瑕谪" }, { "id": "c036", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "善言無瑕謫", "kind": "note", "text": "此明學人不滯言教也。瑕，病也；謫，責也。言謂言教也。夫善行無迹，則能了言教，不為執滯，於言忘言，是善言也。能如此則遺象存意，理照言忘，於彼言教，一無病責，故云善言無瑕謫。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此明学人不滞言教也。瑕，病也；谪，责也。言谓言教也。夫善行无迹，则能了言教，不为执滞，于言忘言，是善言也。能如此则遗象存意，理照言忘，于彼言教，一无病责，故云善言无瑕谪。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "善言无瑕谪" }, { "id": "c037", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "善計無籌筭", "kind": "note", "text": "能了諸法本無二門，一以貫之，不生他見，故無勞籌筭，自然照了，計無計相，非善而何也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "能了诸法本无二门，一以贯之，不生他见，故无劳筹筭，自然照了，计无计相，非善而何也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "善计无筹筭" }, { "id": "c038", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "善計無籌筭", "kind": "note", "text": "此明言教無滯，則不計異門也。夫執言滯行，辨是與非，適令巧曆亦不能計。若能了諸法皆方便門，究竟清淨，不生他見，則無勞籌策，筭數自能深入一乘。善計若斯，何勞籌筭，故云善計不用籌筭。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此明言教无滞，则不计异门也。夫执言滞行，辨是与非，适令巧历亦不能计。若能了诸法皆方便门，究竟清净，不生他见，则无劳筹策，筭数自能深入一乘。善计若斯，何劳筹筭，故云善计不用筹筭。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "善计无筹筭" }, { "id": "c039", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "善閉無關楗而不可開", "kind": "note", "text": "兼忘言行，不入異門，心無逐境之迷，境無起心之累，雖無關楗，其可開乎。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "兼忘言行，不入异门，心无逐境之迷，境无起心之累，虽无关楗，其可开乎。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "善闭无关楗而不可开" }, { "id": "c040", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "善閉無關楗而不可開", "kind": "note", "text": "此明不計異門，則欲心自閉也。橫曰關，豎曰楗。夫善行善言，不耽不滯，則心照清淨，境塵不起，故云善閉。雖無關楗，其可開乎，故云善閉無關楗而不可開。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此明不计异门，则欲心自闭也。横曰关，竖曰楗。夫善行善言，不耽不滞，则心照清净，境尘不起，故云善闭。虽无关楗，其可开乎，故云善闭无关楗而不可开。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "善闭无关楗而不可开" }, { "id": "c041", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "善結無繩約而不可解", "kind": "note", "text": "體了真性，本以虛忘。若能虛忘，則心與道合，雖無繩索約束，其可解而散乎。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "体了真性，本以虚忘。若能虚忘，则心与道合，虽无绳索约束，其可解而散乎。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "善结无绳约而不可解" }, { "id": "c042", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "善結無繩約而不可解", "kind": "note", "text": "此明善閉之人心與道合。結，繫也；繩，索也；約，束也；解，散也。夫坐忘遺照，深契道源，於諸法中盡能不滯，繫心於此，故云善結。夫用繩約者，繩散則約解；以道結者，心靜則道冥，適使萬緣盡興，終能一無所染，雖無繩索約束，豈可解而散乎，故云善結無繩約而不可解。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此明善闭之人心与道合。结，系也；绳，索也；约，束也；解，散也。夫坐忘遗照，深契道源，于诸法中尽能不滞，系心于此，故云善结。夫用绳约者，绳散则约解；以道结者，心静则道冥，适使万缘尽兴，终能一无所染，虽无绳索约束，岂可解而散乎，故云善结无绳约而不可解。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "善结无绳约而不可解" }, { "id": "c043", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "是以聖人常善救人，故無棄人", "kind": "note", "text": "是以聖人常用此五善之教以成之，故無棄者。", "authorNote": "此為御注，兼釋救人、救物二句。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "是以圣人常用此五善之教以成之，故无弃者。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注，兼釋救人、救物二句。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注，兼释救人、救物二句。", "lemmaSimp": "是以圣人常善救人，故无弃人" }, { "id": "c044", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "是以聖人常善救人，故無棄人", "kind": "note", "text": "是以者，引下以明上也。言聖人心雖凝寂，教則流通，故常用五善以救人，令必釋然而達解。大慈平等，無所偏隔，凡是於人，盡皆善誘，故云常善救人，故無棄人。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "是以者，引下以明上也。言圣人心虽凝寂，教则流通，故常用五善以救人，令必释然而达解。大慈平等，无所偏隔，凡是于人，尽皆善诱，故云常善救人，故无弃人。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "是以圣人常善救人，故无弃人" }, { "id": "c045", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "常善救物，故無棄物", "kind": "note", "text": "物者，通有識無識也。救人善教，故不棄人；救物善心，亦無棄物。使令動植咸遂，無殘傷者，故云常善救物，故無棄物。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "物者，通有识无识也。救人善教，故不弃人；救物善心，亦无弃物。使令动植咸遂，无残伤者，故云常善救物，故无弃物。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "常善救物，故无弃物" }, { "id": "c046", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "是謂襲明", "kind": "note", "text": "密用曰襲。五善之行，在於忘遣；忘遣則無迹，故云密用；密用則悟了，故謂之明也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "密用曰袭。五善之行，在于忘遣；忘遣则无迹，故云密用；密用则悟了，故谓之明也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "是谓袭明" }, { "id": "c047", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "是謂襲明", "kind": "note", "text": "襲，密用也；明，了悟也。善行救人，在於忘遺；若滯教矜有，轍迹必存。故雖常善救人，終使慧心無滯；如此密用，則能悟了，故云是謂襲明。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "袭，密用也；明，了悟也。善行救人，在于忘遗；若滞教矜有，辙迹必存。故虽常善救人，终使慧心无滞；如此密用，则能悟了，故云是谓袭明。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "是谓袭明" }, { "id": "c048", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "故善人者，不善人之師", "kind": "note", "text": "師，法；資，取。善人可師法，不善人可取以役使之也。", "authorNote": "此為御注，兼釋師、資二句。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "师，法；资，取。善人可师法，不善人可取以役使之也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注，兼釋師、資二句。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注，兼释师、资二句。", "lemmaSimp": "故善人者，不善人之师" }, { "id": "c049", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "故善人者，不善人之師", "kind": "note", "text": "師，法也。夫善人者，離諸愛染則心清淨，於法無滯則教圓通。取喻於水，物來斯鑒；所鑒者則形而有象，能鑒者見象而無心。善人正慧若斯，故可為不善人之師法也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "师，法也。夫善人者，离诸爱染则心清净，于法无滞则教圆通。取喻于水，物来斯鉴；所鉴者则形而有象，能鉴者见象而无心。善人正慧若斯，故可为不善人之师法也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "故善人者，不善人之师" }, { "id": "c050", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "不善人者，善人之資", "kind": "note", "text": "不善人之資，資，取也。夫火有其炎，寒者附之；聞道勤行，必資宗匠。既說先生之善，須伏弟子之勞，則不善之人，善人可取以役使爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "不善人之资，资，取也。夫火有其炎，寒者附之；闻道勤行，必资宗匠。既说先生之善，须伏弟子之劳，则不善之人，善人可取以役使尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "不善人者，善人之资" }, { "id": "c051", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "不貴其師，不愛其資，雖智大迷", "kind": "note", "text": "此章深旨，教以兼忘。若存師資，未為極致。今明所以貴師，為存學相；學相既空，自無所貴。所以愛資，為存教相；於教忘教，故不愛資。貴愛兩忘，而道自化也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此章深旨，教以兼忘。若存师资，未为极致。今明所以贵师，为存学相；学相既空，自无所贵。所以爱资，为存教相；于教忘教，故不爱资。贵爱两忘，而道自化也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "不贵其师，不爱其资，虽智大迷" }, { "id": "c052", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "不貴其師，不愛其資，雖智大迷", "kind": "note", "text": "夫初第進修，兩存學相，未能忘教，故貴愛師資。若能體了行門，學無所學，師資之名既去，貴愛之目不存。然此章大宗教之忘遣，語以漸頓，不無階級；論其造極，是法都空。故前舉為師為資，示進修之路；後云不貴不愛，將導悟證之空。則明所以貴師，為存學相；學相既空，自無所貴。所以愛資，為存教相；於教兼忘，故不愛資。魚相忘於江湖，自無濡沫。乍聞斯旨，凡俗不悟，執學滯教，則必以為大迷，故老君格量云：雖知凡俗以此為大迷，於道而論，是謂要妙。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "夫初第进修，两存学相，未能忘教，故贵爱师资。若能体了行门，学无所学，师资之名既去，贵爱之目不存。然此章大宗教之忘遣，语以渐顿，不无阶级；论其造极，是法都空。故前举为师为资，示进修之路；后云不贵不爱，将导悟证之空。则明所以贵师，为存学相；学相既空，自无所贵。所以爱资，为存教相；于教兼忘，故不爱资。鱼相忘于江湖，自无濡沫。乍闻斯旨，凡俗不悟，执学滞教，则必以为大迷，故老君格量云：虽知凡俗以此为大迷，于道而论，是谓要妙。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "不贵其师，不爱其资，虽智大迷" }, { "id": "c053", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "是謂要妙", "kind": "note", "text": "師資兩忘，是謂玄德。凡俗不悟，以為大迷，故聖人云：雖知凡俗以為大迷，以道觀之，是謂要妙。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "师资两忘，是谓玄德。凡俗不悟，以为大迷，故圣人云：虽知凡俗以为大迷，以道观之，是谓要妙。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "是谓要妙" }, { "id": "c054", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "善行無轍迹", "kind": "note", "text": "七香流水之車，動之者有轍；千里浮雲之馬，躍之者有跡。不疾而速，雲軿不蹍地；不行而至，鳳鳥本無跡。言聖人垂拱廟堂，不遍周王之轍；賢士銷聲丘壑，不削孔丘之跡也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "七香流水之车，动之者有辙；千里浮云之马，跃之者有迹。不疾而速，云𫐌不蹍地；不行而至，凤鸟本无迹。言圣人垂拱庙堂，不遍周王之辙；贤士销声丘壑，不削孔丘之迹也。", "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": "善行无辙迹" }, { "id": "c055", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "善言無瑕謫", "kind": "note", "text": "言必有中，千里應之；非法不言，有何過也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "言必有中，千里应之；非法不言，有何过也。", "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": "善言无瑕谪" }, { "id": "c056", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "善計不用籌策", "kind": "note", "text": "籌策者，以筭物數；以道觀之，物無不盡。道非於數，寧用籌策也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "筹策者，以筭物数；以道观之，物无不尽。道非于数，宁用筹策也。", "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": "善计不用筹策" }, { "id": "c057", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "善閉無關楗而不可開", "kind": "note", "text": "門以關楗，有閉有開；若能以道制之，無開無閉。是以理國者以道，百姓無以窺窬；修身者以道，聲色無由開鑿。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "门以关楗，有闭有开；若能以道制之，无开无闭。是以理国者以道，百姓无以窥窬；修身者以道，声色无由开凿。", "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": "善闭无关楗而不可开" }, { "id": "c058", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "善結無繩約而不可解", "kind": "note", "text": "用繩之者有縛有解；以道控制於四方，善結也；萬國共戴於一人，不解也。修身者必契於道，故言善結；抱一無離，不可解也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "用绳之者有缚有解；以道控制于四方，善结也；万国共戴于一人，不解也。修身者必契于道，故言善结；抱一无离，不可解也。", "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": "善结无绳约而不可解" }, { "id": "c059", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "是以聖人常善救人，故無棄人", "kind": "note", "text": "一物失所，慮軫納隍；視人如子，寧有棄乎。真聖演經以開化，赴感以導凡，以道濟之，曾無遺棄。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "一物失所，虑轸纳隍；视人如子，宁有弃乎。真圣演经以开化，赴感以导凡，以道济之，曾无遗弃。", "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": "是以圣人常善救人，故无弃人" }, { "id": "c060", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "常善救物，故無棄物", "kind": "note", "text": "始終用道，故言常；慶及萬方，故言善；德能廣濟，故言救；通言一切，故言物。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "始终用道，故言常；庆及万方，故言善；德能广济，故言救；通言一切，故言物。", "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": "常善救物，故无弃物" }, { "id": "c061", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "是謂襲明", "kind": "note", "text": "善行五者，人物兼濟，承道而用，是謂襲明。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "善行五者，人物兼济，承道而用，是谓袭明。", "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": "是谓袭明" }, { "id": "c062", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "故善人者，不善人之師", "kind": "note", "text": "行與道合，德能利物，善人也。人之儀表，物之楷模，師也。闇者求明，明者不求於闇；受之以作役，具之以束脩，資也。", "authorNote": "此注兼釋師、資二句。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "行与道合，德能利物，善人也。人之仪表，物之楷模，师也。暗者求明，明者不求于暗；受之以作役，具之以束修，资也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（此注兼釋師、資二句。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "此注兼释师、资二句。", "lemmaSimp": "故善人者，不善人之师" }, { "id": "c063", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "不貴其師，不愛其資，雖智大迷", "kind": "note", "text": "尊師重道，貴也；仁惠善誘，愛也。資之義當貴愛也。若師不愛於資，壅玄流而不潤；資不貴於師，失慧路而難反。悟之者要妙，昏之者大迷也。", "authorNote": "李榮道藏本末句作「此謂要妙」；「失慧路」底本訛作「矣惠路」，據文義正之。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "尊师重道，贵也；仁惠善诱，爱也。资之义当贵爱也。若师不爱于资，壅玄流而不润；资不贵于师，失慧路而难反。悟之者要妙，昏之者大迷也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（李榮道藏本末句作「此謂要妙」；「失慧路」底本訛作「矣惠路」，據文義正之。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "李荣道藏本末句作「此谓要妙」；「失慧路」底本讹作「矣惠路」，据文义正之。", "lemmaSimp": "不贵其师，不爱其资，虽智大迷" }, { "id": "c064", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s006" }, "lemma": "善行無轍迹，善言無瑕謫，善數不用籌策", "kind": "note", "text": "善行者以道，道大則德廣，故無軌轍可踵迹；善言者以名，名正則實得，故無瑕類可指謫；善計者以度，度明則數簡，故不用籌策而能為巧曆；善閉者塞其兌，則心不生，故無關鍵而不可闢；善結者結以信，則心不離，故無繩約而不可釋。故記曰：墟墓之間，未施哀於民而民哀；社稷宗廟之間，未施敬於民而民敬；殷人作誓而民始叛，周人作會而民始疑。苟無忠信誠慤之心以涖之，雖固結之，民其不解乎？是以此五善者，皆聖人善救之要也。夫人之不善，何棄之有乎？故立天子、置三公，將以教之也。善者吾善之，不善者吾亦善之，是以教無棄人，用無棄物，斯乃密用知常之術，故謂之襲明焉。何者？夫世之所貴者莫如師，世之所愛者莫如資；然而善人所以為不善人之師者，正以不善人為善人之資也。苟無不善人為之資，則善人亦無以為其師矣。噫！天下皆知善之為善，斯不善矣；天下皆不知善之為善，斯盡善矣。今不貴其師者，不欲就眾人之所善而彰彼不善；不愛其資者，不欲因他人之不善而成己之善也。雖知此不貴愛師資之言大與當世迷謬，然其實為善救之術，乃要約之妙用也。", "authorNote": "陸希聲本五句皆有「者」字，末句作「雖知大迷」。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "善行者以道，道大则德广，故无轨辙可踵迹；善言者以名，名正则实得，故无瑕类可指谪；善计者以度，度明则数简，故不用筹策而能为巧历；善闭者塞其兑，则心不生，故无关键而不可辟；善结者结以信，则心不离，故无绳约而不可释。故记曰：墟墓之间，未施哀于民而民哀；社稷宗庙之间，未施敬于民而民敬；殷人作誓而民始叛，周人作会而民始疑。苟无忠信诚悫之心以涖之，虽固结之，民其不解乎？是以此五善者，皆圣人善救之要也。夫人之不善，何弃之有乎？故立天子、置三公，将以教之也。善者吾善之，不善者吾亦善之，是以教无弃人，用无弃物，斯乃密用知常之术，故谓之袭明焉。何者？夫世之所贵者莫如师，世之所爱者莫如资；然而善人所以为不善人之师者，正以不善人为善人之资也。苟无不善人为之资，则善人亦无以为其师矣。噫！天下皆知善之为善，斯不善矣；天下皆不知善之为善，斯尽善矣。今不贵其师者，不欲就众人之所善而彰彼不善；不爱其资者，不欲因他人之不善而成己之善也。虽知此不贵爱师资之言大与当世迷谬，然其实为善救之术，乃要约之妙用也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲本五句皆有「者」字，末句作「雖知大迷」。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声本五句皆有「者」字，末句作「虽知大迷」。", "lemmaSimp": "善行无辙迹，善言无瑕谪，善数不用筹策" }, { "id": "c065", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s006" }, "lemma": "善行無轍迹，善言無瑕謫，善數不用籌策", "kind": "note", "text": "車行則有轍，徒行則有迹，則行固不能無轍迹者也。知行之所以行，則行出於不行，故曰善行無轍迹。知者不言，言者不知，則言固不能無瑕謫者也。知言之所以言，則言出於不言，故曰善言無瑕謫。一與言為二，二與一為三，自此以往，巧曆不能算；唯得一而忘言者為能致數，致數則其計不可窮矣，故曰善計不用籌算。天門無有闢闔，在我我則不闢，誰能開之？故曰善閉無關楗而不可開。天下有常然者，約束不以纆索，因其常然而結之，故曰善結無繩約而不可解。故行而不以此，則行不能無轍迹；言而不以此，則言不能無瑕謫；計也、閉也、結也而不以此，則雖用籌算而亂，雖有關楗而開，雖有繩約而解，所存於己者不能無敝，何暇人物之救哉？聖人唯能體道以善此五者，是以常善救人而無棄人，常善救物而無棄物矣。何則？此五者，性命之理所同然者也；唯聖人以知常之明，而救之於所同然之際耳。行之、言之、計之、閉之、結之，而莫知其所以然，則其明襲而不可得見，故曰是謂襲明。唯其善救也，故善人不善人之師，不善人善人之資；明人之不善，何棄之有哉？雖然，志道者忘心，善人者雖不善人之師，而吾不知其師之為可貴也；不善人雖善人之資，而吾不知其資之為可愛也。不貴其師，不愛其資，則雖智者有所不知而遠迷矣。夫唯以智求之而不得，此道之所以為要妙也，故曰雖智大迷，是謂要妙。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "车行则有辙，徒行则有迹，则行固不能无辙迹者也。知行之所以行，则行出于不行，故曰善行无辙迹。知者不言，言者不知，则言固不能无瑕谪者也。知言之所以言，则言出于不言，故曰善言无瑕谪。一与言为二，二与一为三，自此以往，巧历不能算；唯得一而忘言者为能致数，致数则其计不可穷矣，故曰善计不用筹算。天门无有辟阖，在我我则不辟，谁能开之？故曰善闭无关楗而不可开。天下有常然者，约束不以𬙊索，因其常然而结之，故曰善结无绳约而不可解。故行而不以此，则行不能无辙迹；言而不以此，则言不能无瑕谪；计也、闭也、结也而不以此，则虽用筹算而乱，虽有关楗而开，虽有绳约而解，所存于己者不能无敝，何暇人物之救哉？圣人唯能体道以善此五者，是以常善救人而无弃人，常善救物而无弃物矣。何则？此五者，性命之理所同然者也；唯圣人以知常之明，而救之于所同然之际耳。行之、言之、计之、闭之、结之，而莫知其所以然，则其明袭而不可得见，故曰是谓袭明。唯其善救也，故善人不善人之师，不善人善人之资；明人之不善，何弃之有哉？虽然，志道者忘心，善人者虽不善人之师，而吾不知其师之为可贵也；不善人虽善人之资，而吾不知其资之为可爱也。不贵其师，不爱其资，则虽智者有所不知而远迷矣。夫唯以智求之而不得，此道之所以为要妙也，故曰虽智大迷，是谓要妙。", "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": "善行无辙迹，善言无瑕谪，善数不用筹策" }, { "id": "c066", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "善行無轍迹", "kind": "note", "text": "乘理而行，故無迹。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "乘理而行，故无迹。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "善行无辙迹" }, { "id": "c067", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "善言無瑕謫", "kind": "note", "text": "時然後言，故言滿天下無口過。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "时然后言，故言满天下无口过。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "善言无瑕谪" }, { "id": "c068", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "善計不用籌筭", "kind": "note", "text": "萬物之數畢陳於前，不計而知，安用籌筭。", "authorNote": "蘇轍本經文作「善計不用籌筭」。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "万物之数毕陈于前，不计而知，安用筹筭。", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍本經文作「善計不用籌筭」。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙本经文作「善计不用筹筭」。", "lemmaSimp": "善计不用筹筭" }, { "id": "c069", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "善閉無關楗而不可開", "kind": "note", "text": "全德之人，其於萬物如母之於子，雖縱之而不去，故無關而能閉，無繩而能約。", "authorNote": "此注兼釋善閉、善結二句。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "全德之人，其于万物如母之于子，虽纵之而不去，故无关而能闭，无绳而能约。", "citationFull": "蘇轍《老子解》（《道藏》本）（此注兼釋善閉、善結二句。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "此注兼释善闭、善结二句。", "lemmaSimp": "善闭无关楗而不可开" }, { "id": "c070", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "是以聖人常善救人，故無棄人", "kind": "note", "text": "彼方執筭以計、設關以閉、持繩以結，其力之所及者少矣。聖人之於人，非特容之，又善救之；我不棄人，而人安得不歸我乎？", "authorNote": "此注兼釋救人、救物二句。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "彼方执筭以计、设关以闭、持绳以结，其力之所及者少矣。圣人之于人，非特容之，又善救之；我不弃人，而人安得不归我乎？", "citationFull": "蘇轍《老子解》（《道藏》本）（此注兼釋救人、救物二句。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "此注兼释救人、救物二句。", "lemmaSimp": "是以圣人常善救人，故无弃人" }, { "id": "c071", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "是謂襲明", "kind": "note", "text": "救人於危難之中，非救之大者也。方其流轉生死，為物所蔽，而推吾至明以與之，使暗者皆明，如燈相傳相襲而不絕，則可謂善救人矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "救人于危难之中，非救之大者也。方其流转生死，为物所蔽，而推吾至明以与之，使暗者皆明，如灯相传相袭而不绝，则可谓善救人矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "是谓袭明" }, { "id": "c072", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "故善人者，不善人之師", "kind": "note", "text": "聖人無心於教，故不愛其資；天下無心於學，故不貴其師。聖人非獨吾忘天下，亦能使天下忘我故也。", "authorNote": "此注兼釋師資與不貴不愛二句。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人无心于教，故不爱其资；天下无心于学，故不贵其师。圣人非独吾忘天下，亦能使天下忘我故也。", "citationFull": "蘇轍《老子解》（《道藏》本）（此注兼釋師資與不貴不愛二句。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "此注兼释师资与不贵不爱二句。", "lemmaSimp": "故善人者，不善人之师" }, { "id": "c073", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "雖智大迷，是謂要妙", "kind": "note", "text": "聖人之妙，雖智者有所不諭也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人之妙，虽智者有所不谕也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "虽智大迷，是谓要妙" }, { "id": "c074", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "善行無轍迹，善言無瑕謫，善數不用籌策", "kind": "note", "text": "善謂善於其事。轍，車轍；迹，足迹。瑕，玼玷；謫，過責。計，計數多寡也。籌策，計筭者所用之筭，以竹為之。行者必有轍迹在地，言者必有瑕謫可指，計數者必用籌策；然皆常人所為爾，有道者觀之，則豈謂之善哉？善行者以不行為行，故無轍迹；善言者以不言為言，故無瑕謫；善計者以不計為計，故不用籌策。", "authorNote": "吳澄本作「善計不用籌策」。", "citation": "吳澄《道德真經注》", "textSimp": "善谓善于其事。辙，车辙；迹，足迹。瑕，玼玷；谪，过责。计，计数多寡也。筹策，计筭者所用之筭，以竹为之。行者必有辙迹在地，言者必有瑕谪可指，计数者必用筹策；然皆常人所为尔，有道者观之，则岂谓之善哉？善行者以不行为行，故无辙迹；善言者以不言为言，故无瑕谪；善计者以不计为计，故不用筹策。", "citationFull": "吳澄《道德真經注》（吳澄本作「善計不用籌策」。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄本作「善计不用筹策」。", "lemmaSimp": "善行无辙迹，善言无瑕谪，善数不用筹策" }, { "id": "c075", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s002" }, "lemma": "善閉無關楗而不可開", "kind": "note", "text": "關鍵，拒門木也，橫曰關，豎曰鍵；繩約，索也，合之而成體曰繩，用之而束物曰約。閉門者必用關鍵，結繫者必用繩約；然皆常人所為爾，有道者觀之，則豈謂之善哉？善閉者以不閉為閉，故無關鍵而其閉自不可開；善結者以不結為結，故無繩約而其結自不可解。舉五事為譬，以起下文聖人善救之意。", "authorNote": "吳澄本作「關鍵」。", "citation": "吳澄《道德真經注》", "textSimp": "关键，拒门木也，横曰关，竖曰键；绳约，索也，合之而成体曰绳，用之而束物曰约。闭门者必用关键，结系者必用绳约；然皆常人所为尔，有道者观之，则岂谓之善哉？善闭者以不闭为闭，故无关键而其闭自不可开；善结者以不结为结，故无绳约而其结自不可解。举五事为譬，以起下文圣人善救之意。", "citationFull": "吳澄《道德真經注》（吳澄本作「關鍵」。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄本作「关键」。", "lemmaSimp": "善闭无关楗而不可开" }, { "id": "c076", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "是以聖人常善救人，故無棄人", "kind": "note", "text": "聖人之救人救物，以不救為救，亦若上文所譬以不為其事為善也。蓋有所救者必有所棄，假使所救者百千萬人、百千萬物，然此百千萬之外皆棄而不及救者也。聖人之善於救者不然，一皆無所救；無所救則亦無所棄矣。不見其為救此而棄彼也，故無一人是棄而不救之人，無一物是棄而不救之物。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "圣人之救人救物，以不救为救，亦若上文所譬以不为其事为善也。盖有所救者必有所弃，假使所救者百千万人、百千万物，然此百千万之外皆弃而不及救者也。圣人之善于救者不然，一皆无所救；无所救则亦无所弃矣。不见其为救此而弃彼也，故无一人是弃而不救之人，无一物是弃而不救之物。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "是以圣人常善救人，故无弃人" }, { "id": "c077", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "是謂襲明", "kind": "note", "text": "襲者，如以外衣掩蔽其內衣；儻救人救物之功彰彰而明，天下皆見其救，不謂之善救矣。必使無救之之迹掩蔽其所可見，而眾莫能知，故曰襲明。善救人、善救物，與善行、善言、善計、善閉、善結，凡七善字，有道者謂之善，世俗不知其善也。蓋世俗以能為其事為善，有迹可見、有名可稱，而與不善為對；有道者以不為其事為善，泯然無迹、渾然無名，而無與為對者也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "袭者，如以外衣掩蔽其内衣；傥救人救物之功彰彰而明，天下皆见其救，不谓之善救矣。必使无救之之迹掩蔽其所可见，而众莫能知，故曰袭明。善救人、善救物，与善行、善言、善计、善闭、善结，凡七善字，有道者谓之善，世俗不知其善也。盖世俗以能为其事为善，有迹可见、有名可称，而与不善为对；有道者以不为其事为善，泯然无迹、浑然无名，而无与为对者也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "是谓袭明" }, { "id": "c078", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "故善人者，不善人之師", "kind": "note", "text": "善人謂善於其事之人，不善人謂不善於其事之人。師者，人所尊事以為法者；資者，如以財貨給人，俾人籍之賴之而得以有所成者。彼善而此不善，以彼之善與此之不善者相遼，而人灼見此之不及彼，則彼人之善可為此不善人之師矣。彼不善而此善，以彼之不善與此之善者相形，而人遂見此之過於彼，則彼人之不善廼為此善人之資也，謂因彼之不善以成此之善名，故曰資。然善不善之名對立，豈有道之世哉？下文言有道者欲使世之人不以善名，亦不以不善名也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "善人谓善于其事之人，不善人谓不善于其事之人。师者，人所尊事以为法者；资者，如以财货给人，俾人籍之赖之而得以有所成者。彼善而此不善，以彼之善与此之不善者相辽，而人灼见此之不及彼，则彼人之善可为此不善人之师矣。彼不善而此善，以彼之不善与此之善者相形，而人遂见此之过于彼，则彼人之不善廼为此善人之资也，谓因彼之不善以成此之善名，故曰资。然善不善之名对立，岂有道之世哉？下文言有道者欲使世之人不以善名，亦不以不善名也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "故善人者，不善人之师" }, { "id": "c079", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "不貴其師，不愛其資，雖智大迷", "kind": "note", "text": "愛猶云喜好也；要猶云至極也；妙者，玄不可測。使不善者之遇善人，雖可以為己之師而不貴重之也，蓋不欲名斯人之為善也；使善者之遇不善人，雖得以為己之資而不喜好之也，蓋不欲名斯人之為不善也。善不善之名俱泯，一概玄同，無可分別；雖有智者亦大迷而不知其孰為善、孰為不善，斯廼妙不可測之至極，曰要妙。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "爱犹云喜好也；要犹云至极也；妙者，玄不可测。使不善者之遇善人，虽可以为己之师而不贵重之也，盖不欲名斯人之为善也；使善者之遇不善人，虽得以为己之资而不喜好之也，盖不欲名斯人之为不善也。善不善之名俱泯，一概玄同，无可分别；虽有智者亦大迷而不知其孰为善、孰为不善，斯廼妙不可测之至极，曰要妙。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "不贵其师，不爱其资，虽智大迷" }, { "id": "c080", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s006" }, "lemma": "善行無轍迹，善言無瑕謫，善數不用籌策", "kind": "note", "text": "此言聖人善入塵勞、過化存神之妙也。轍迹，猶言痕跡。世人皆以人我對待，動與物競，彼此不忘，故有痕跡。聖人虛己遊世，不與物忤，任物之自然，所謂忘於物者物亦忘之；彼此兼忘，此行之善者，故無轍迹。瑕謫，謂是非辨別、指瑕謫疵之意。聖人無意必固我，因人之言，然，然；不然，不然；可，可；不可，不可；未嘗堅白同異，此言之善者，故無瑕謫。籌策，謂揣摩進退、算計得失利害之意。聖人無心御世，迫不得已而後應，曾無得失之心；然死生無變於己，而況利害之端乎？此計之善者，故不用籌策。關鍵，閉門之具，猶言機關也。世人以巧設機關，籠羅一世，將謂機密而不可破；殊不知能設之，亦有能破之者。歷觀古之機詐相尚之士，造為勝負者，皆可破者也。唯聖人忘機待物，在宥群生，然以道為密，不設網羅，而物無所逃，此閉之善者，所謂天下莫能破，故無關鍵而不可開。繩約，謂繫屬之意。世人有心施恩，要以結屬人心；殊不知有可屬，亦有可解。然有心之德，使人雖感而易忘，所謂賊莫大於德有心。聖人大仁不仁，利澤施乎一世，而不為己功，且無望報之心，故使人終古懷之而不忘，此結之善者，故無繩約而不可解。是以聖人處世，無不可化之人，有教無類，故無棄人；無不可為之事，物各有理，故無棄物。物，猶事也。如此應用，初無難者，不過承其本明、因之以通其蔽耳，故曰襲明。襲，承也，猶因也。莊子庖丁遊刃解牛，因其固然，動刀甚微，劃然已解，意出於此。觀留侯躡足附耳，因偶語而乞封，借四皓而定漢，以得老氏之用，故其因事處事如此之妙，可謂善救者也，其他孰能與之？故世之善人，不善人之師；不善人，善人之資。由其飾智矜愚、修身明污，故皆知師之可貴；擇類而教，樂得而育，故皆知資之可愛。若夫聖人為舉世師保，而不知其師之可貴；化育億兆，而不知其資之可愛。所謂兼忘天下易，使天下忘己難。此雖在智者，猶大迷而不知，況淺識乎？斯所過者化，所存者神，是謂要妙。", "authorNote": "憨山本經文作「善計」「關鍵」「故無棄人」「故無棄物」「雖智大迷」，此據其本轉錄為繁體。", "citation": "釋德清《道德經解》", "textSimp": "此言圣人善入尘劳、过化存神之妙也。辙迹，犹言痕迹。世人皆以人我对待，动与物竞，彼此不忘，故有痕迹。圣人虚己游世，不与物忤，任物之自然，所谓忘于物者物亦忘之；彼此兼忘，此行之善者，故无辙迹。瑕谪，谓是非辨别、指瑕谪疵之意。圣人无意必固我，因人之言，然，然；不然，不然；可，可；不可，不可；未尝坚白同异，此言之善者，故无瑕谪。筹策，谓揣摩进退、算计得失利害之意。圣人无心御世，迫不得已而后应，曾无得失之心；然死生无变于己，而况利害之端乎？此计之善者，故不用筹策。关键，闭门之具，犹言机关也。世人以巧设机关，笼罗一世，将谓机密而不可破；殊不知能设之，亦有能破之者。历观古之机诈相尚之士，造为胜负者，皆可破者也。唯圣人忘机待物，在宥群生，然以道为密，不设网罗，而物无所逃，此闭之善者，所谓天下莫能破，故无关键而不可开。绳约，谓系属之意。世人有心施恩，要以结属人心；殊不知有可属，亦有可解。然有心之德，使人虽感而易忘，所谓贼莫大于德有心。圣人大仁不仁，利泽施乎一世，而不为己功，且无望报之心，故使人终古怀之而不忘，此结之善者，故无绳约而不可解。是以圣人处世，无不可化之人，有教无类，故无弃人；无不可为之事，物各有理，故无弃物。物，犹事也。如此应用，初无难者，不过承其本明、因之以通其蔽耳，故曰袭明。袭，承也，犹因也。庄子庖丁游刃解牛，因其固然，动刀甚微，划然已解，意出于此。观留侯蹑足附耳，因偶语而乞封，借四皓而定汉，以得老氏之用，故其因事处事如此之妙，可谓善救者也，其他孰能与之？故世之善人，不善人之师；不善人，善人之资。由其饰智矜愚、修身明污，故皆知师之可贵；择类而教，乐得而育，故皆知资之可爱。若夫圣人为举世师保，而不知其师之可贵；化育亿兆，而不知其资之可爱。所谓兼忘天下易，使天下忘己难。此虽在智者，犹大迷而不知，况浅识乎？斯所过者化，所存者神，是谓要妙。", "citationFull": "釋德清《道德經解》（憨山本經文作「善計」「關鍵」「故無棄人」「故無棄物」「雖智大迷」，此據其本轉錄為繁體。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山本经文作「善计」「关键」「故无弃人」「故无弃物」「虽智大迷」，此据其本转录为繁体。", "lemmaSimp": "善行无辙迹，善言无瑕谪，善数不用筹策" }, { "id": "c081", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "善行無轍迹，善言無瑕謫，善數不用籌策", "kind": "note", "text": "善言善行，所以為計、為閉、為結之具；而善計、善閉、善結，乃所以為善救之具。是常善救人，即以上五者救之也。於此則天下無不救之人，而無棄人矣。蓋潛移默運，銷之於未然，轉之於不覺，救人而無救之之迹，豈非重襲不露之天明乎？後章言「是謂微明」，發明猶微明也；又云「是謂襲常」，襲明猶襲常也，蓋知常曰明也。夫世不藏其明者，救一人則己欲居其功，而好為人師；人有可棄，輒顯刑其罪而幸為己利；是皆不善救人，所以多棄人也。有道者之天明既藏而不露，則不好為人師，不欲以善自名也；不利他人以為己資，不欲名人之為不善也。如此則己雖大智，而渾然無所分別，不啻大迷，故人之視之者，亦忘乎彼之為善、己之為不善，此所以為其轉移而不自知，是真聖人襲明之妙用，至要不煩，而至妙不測者也。", "authorNote": "魏源本作「善計」「故人無棄人」「故物無棄物」「雖知大迷」，校語謂傅奕本五句下有「者」字、作「善數者無籌策」、陸希聲「策」作「算」、「兩而不可」作「故不可」、淮南子「閉結」下有「者」字、「開解」下有「也」字。其書引吳澄、李氏贄、蘇轍諸說，此僅錄其本義。", "citation": "魏源《老子本義》", "textSimp": "善言善行，所以为计、为闭、为结之具；而善计、善闭、善结，乃所以为善救之具。是常善救人，即以上五者救之也。于此则天下无不救之人，而无弃人矣。盖潜移默运，销之于未然，转之于不觉，救人而无救之之迹，岂非重袭不露之天明乎？后章言「是谓微明」，发明犹微明也；又云「是谓袭常」，袭明犹袭常也，盖知常曰明也。夫世不藏其明者，救一人则己欲居其功，而好为人师；人有可弃，辄显刑其罪而幸为己利；是皆不善救人，所以多弃人也。有道者之天明既藏而不露，则不好为人师，不欲以善自名也；不利他人以为己资，不欲名人之为不善也。如此则己虽大智，而浑然无所分别，不啻大迷，故人之视之者，亦忘乎彼之为善、己之为不善，此所以为其转移而不自知，是真圣人袭明之妙用，至要不烦，而至妙不测者也。", "citationFull": "魏源《老子本義》（魏源本作「善計」「故人無棄人」「故物無棄物」「雖知大迷」，校語謂傅奕本五句下有「者」字、作「善數者無籌策」、陸希聲「策」作「算」、「兩而不可」作「故不可」、淮南子「閉結」下有「者」字、「開解」下有「也」字。其書引吳澄、李氏贄、蘇轍諸說，此僅錄其本義。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源本作「善计」「故人无弃人」「故物无弃物」「虽知大迷」，校语谓傅奕本五句下有「者」字、作「善数者无筹策」、陆希声「策」作「算」、「两而不可」作「故不可」、淮南子「闭结」下有「者」字、「开解」下有「也」字。其书引吴澄、李氏贽、苏辙诸说，此仅录其本义。", "lemmaSimp": "善行无辙迹，善言无瑕谪，善数不用筹策" }, { "id": "c082", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s006" }, "lemma": "善行無轍迹，善言無瑕謫，善數不用籌策", "kind": "note", "text": "我之有明，非明也，又況投明於物，絜其長短以為耀乎？故鳥窒於實，蚓困於空，魚窮於陸，固其獲，而未知不得者之可為得也。我欲勝之，勿往絜之。萬物飾其形以相求，或逃其美以相激，咸潛測其根柢，掩而有之，則物投我而我不投物。眾實求給，一虛無間，故善惡之意消，而言行閉結之所攝者，要妙不可窺矣。", "authorNote": "王夫之本經文作「善數不用籌策」「雖智大迷」，章末自署「二十七章」。", "citation": "王夫之《老子衍》", "textSimp": "我之有明，非明也，又况投明于物，絜其长短以为耀乎？故鸟窒于实，蚓困于空，鱼穷于陆，固其获，而未知不得者之可为得也。我欲胜之，勿往絜之。万物饰其形以相求，或逃其美以相激，咸潜测其根柢，掩而有之，则物投我而我不投物。众实求给，一虚无间，故善恶之意消，而言行闭结之所摄者，要妙不可窥矣。", "citationFull": "王夫之《老子衍》（王夫之本經文作「善數不用籌策」「雖智大迷」，章末自署「二十七章」。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之本经文作「善数不用筹策」「虽智大迷」，章末自署「二十七章」。", "lemmaSimp": "善行无辙迹，善言无瑕谪，善数不用筹策" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 3, "end": 5, "char": "轍迹", "charSimp": "辙迹", "startSimp": 3, "endSimp": 5, "pinyin": "zhé jì", "gloss": "車輪留下的痕跡與足跡。轍，車轍；迹，足跡。喻行事留下的形迹。", "glossSimp": "车轮留下的痕迹与足迹。辙，车辙；迹，足迹。喻行事留下的形迹。", "general": "河上公謂善行道者求之於身、不下堂不出門，故無轍迹；王弼謂順自然而行、不造不始，故物得至而無轍迹；成玄英謂行無行相，故無轍迹可見；御注謂心與道冥，故無轍迹可尋；李榮謂聖人垂拱廟堂，不遍周王之轍，賢士銷聲丘壑，不削孔丘之跡；吳澄謂善行者以不行為行；憨山謂彼此兼忘故無痕跡。", "generalSimp": "河上公谓善行道者求之于身、不下堂不出门，故无辙迹；王弼谓顺自然而行、不造不始，故物得至而无辙迹；成玄英谓行无行相，故无辙迹可见；御注谓心与道冥，故无辙迹可寻；李荣谓圣人垂拱庙堂，不遍周王之辙，贤士销声丘壑，不削孔丘之迹；吴澄谓善行者以不行为行；憨山谓彼此兼忘故无痕迹。", "variants": [ "軌轍" ], "variantsSimp": [ "轨辙" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n002", "sentenceId": "s001", "start": 9, "end": 11, "char": "瑕謫", "charSimp": "瑕谪", "startSimp": 9, "endSimp": 11, "pinyin": "xiá zhé", "gloss": "玉上的斑點與過失、責備。瑕，玉疵；謫，譴責。喻言語的毛病。", "glossSimp": "玉上的斑点与过失、责备。瑕，玉疵；谪，谴责。喻言语的毛病。", "general": "河上公謂擇言而出，則無瑕疵謫過於天下；王弼謂順物之性、不別不析，故無瑕謫可得其門；成玄英謂瑕疵病也、謫過責也，默語不異故無口過之責；御疏謂瑕病也、謫責也，遺象存意、理照言忘則一無病責；蘇轍謂時然後言，故言滿天下無口過；吳澄謂言者必有瑕謫可指，善言者以不言為言故無瑕謫。", "generalSimp": "河上公谓择言而出，则无瑕疵谪过于天下；王弼谓顺物之性、不别不析，故无瑕谪可得其门；成玄英谓瑕疵病也、谪过责也，默语不异故无口过之责；御疏谓瑕病也、谪责也，遗象存意、理照言忘则一无病责；苏辙谓时然后言，故言满天下无口过；吴澄谓言者必有瑕谪可指，善言者以不言为言故无瑕谪。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n003", "sentenceId": "s001", "start": 16, "end": 18, "char": "籌策", "charSimp": "筹策", "startSimp": 16, "endSimp": 18, "pinyin": "chóu cè", "gloss": "古代計數所用的竹籌。籌，計數之具；策，竹片。一作「籌算」「籌筭」。", "glossSimp": "古代计数所用的竹筹。筹，计数之具；策，竹片。一作「筹算」「筹筭」。", "general": "河上公謂善以道計事者守一不移、所計不多，不用籌策而可知；王弼謂因物之數、不假形；成玄英謂妙悟諸法同一虛假、無勞筭計；御疏謂執言滯行則巧曆亦不能計，了諸法方便門則無勞籌策；李榮謂以道觀物、物無不盡，道非於數，寧用籌策；蘇轍謂萬物之數畢陳於前，不計而知；吳澄謂計數者必用籌策，善計者以不計為計。", "generalSimp": "河上公谓善以道计事者守一不移、所计不多，不用筹策而可知；王弼谓因物之数、不假形；成玄英谓妙悟诸法同一虚假、无劳筭计；御疏谓执言滞行则巧历亦不能计，了诸法方便门则无劳筹策；李荣谓以道观物、物无不尽，道非于数，宁用筹策；苏辙谓万物之数毕陈于前，不计而知；吴澄谓计数者必用筹策，善计者以不计为计。", "variants": [ "籌算", "籌筭" ], "variantsSimp": [ "筹算", "筹筭" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n004", "sentenceId": "s001", "start": 12, "end": 14, "char": "善數", "charSimp": "善数", "startSimp": 12, "endSimp": 14, "pinyin": "shàn shù", "gloss": "善於計數。數，計算。王弼本作「善數」，河上公等諸本作「善計」。", "glossSimp": "善于计数。数，计算。王弼本作「善数」，河上公等诸本作「善计」。", "general": "王弼謂因物之數、不假形；河上公謂守一不移、所計不多；御注謂諸法本無二門、一以貫之，故無勞籌筭；陸希聲謂度明則數簡；呂惠卿謂得一忘言者為能致數，致數則其計不可窮；憨山謂無心御世、迫不得已而應，曾無得失之心。", "generalSimp": "王弼谓因物之数、不假形；河上公谓守一不移、所计不多；御注谓诸法本无二门、一以贯之，故无劳筹筭；陆希声谓度明则数简；吕惠卿谓得一忘言者为能致数，致数则其计不可穷；憨山谓无心御世、迫不得已而应，曾无得失之心。", "variants": [ "善計" ], "variantsSimp": [ "善计" ], "refs": [ "王弼注", "河上公注", "御注", "陸希聲傳", "呂惠卿傳", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "御注", "陆希声传", "吕惠卿传", "憨山道德经解" ] }, { "id": "n005", "sentenceId": "s002", "start": 3, "end": 5, "char": "關楗", "charSimp": "关楗", "startSimp": 3, "endSimp": 5, "pinyin": "guān jiàn", "gloss": "門閂。橫曰關，豎曰楗。一作「關鍵」。", "glossSimp": "门闩。横曰关，竖曰楗。一作「关键」。", "general": "河上公謂善以道閉情欲、守精者，不如門戶有關楗不可得開；王弼謂因物自然、不設不施，故不用關楗繩約而不可開解；成玄英謂不閉而閉、雖閉不閉，無勞關楗；御疏謂橫曰關、豎曰楗；李榮謂門以關楗有閉有開，以道制之則無開無閉；吳澄謂關鍵為拒門木，善閉者以不閉為閉，故無關鍵而其閉自不可開。", "generalSimp": "河上公谓善以道闭情欲、守精者，不如门户有关楗不可得开；王弼谓因物自然、不设不施，故不用关楗绳约而不可开解；成玄英谓不闭而闭、虽闭不闭，无劳关楗；御疏谓横曰关、竖曰楗；李荣谓门以关楗有闭有开，以道制之则无开无闭；吴澄谓关键为拒门木，善闭者以不闭为闭，故无关键而其闭自不可开。", "variants": [ "關鍵" ], "variantsSimp": [ "关键" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "吴澄道德真经注" ] }, { "id": "n006", "sentenceId": "s002", "start": 13, "end": 15, "char": "繩約", "charSimp": "绳约", "startSimp": 13, "endSimp": 15, "pinyin": "shéng yuē", "gloss": "繩索與約束。繩，索；約，束縛。", "glossSimp": "绳索与约束。绳，索；约，束缚。", "general": "河上公謂善以道結事者乃結其心，不如繩索可得解；王弼謂因物自然，故不用關楗繩約而不可開解；成玄英謂既非世之繩索約束，故不可解；御疏謂繩索約束，繩散則約解，以道結者心靜則道冥；李榮謂用繩之者有縛有解，以道控制四方則不解；吳澄謂結繫者必用繩約，善結者以不結為結。", "generalSimp": "河上公谓善以道结事者乃结其心，不如绳索可得解；王弼谓因物自然，故不用关楗绳约而不可开解；成玄英谓既非世之绳索约束，故不可解；御疏谓绳索约束，绳散则约解，以道结者心静则道冥；李荣谓用绳之者有缚有解，以道控制四方则不解；吴澄谓结系者必用绳约，善结者以不结为结。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "吴澄道德真经注" ] }, { "id": "n007", "sentenceId": "s003", "start": 11, "end": 13, "char": "棄人", "charSimp": "弃人", "startSimp": 11, "endSimp": 13, "pinyin": "qì rén", "gloss": "被遺棄的人。棄，捨棄。", "glossSimp": "被遗弃的人。弃，舍弃。", "general": "河上公謂聖人常教人忠正以救性命，使貴賤各得其所，故無棄人；王弼謂不立形名以檢物、不殊棄不肖，輔萬物之自然而不為始；成玄英謂慈善平等、終不遺棄；御疏謂大慈平等、無所偏隔，凡是於人盡皆善誘；李榮謂一物失所、慮軫納隍，視人如子，寧有棄乎；蘇轍謂我不棄人，而人安得不歸我；吳澄謂以不救為救則無所棄。", "generalSimp": "河上公谓圣人常教人忠正以救性命，使贵贱各得其所，故无弃人；王弼谓不立形名以检物、不殊弃不肖，辅万物之自然而不为始；成玄英谓慈善平等、终不遗弃；御疏谓大慈平等、无所偏隔，凡是于人尽皆善诱；李荣谓一物失所、虑轸纳隍，视人如子，宁有弃乎；苏辙谓我不弃人，而人安得不归我；吴澄谓以不救为救则无所弃。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n008", "sentenceId": "s004", "start": 2, "end": 4, "char": "襲明", "charSimp": "袭明", "startSimp": 2, "endSimp": 4, "pinyin": "xí míng", "gloss": "承襲、密用其明而不露。襲，承也、密用也、掩蔽也。", "glossSimp": "承袭、密用其明而不露。袭，承也、密用也、掩蔽也。", "general": "河上公謂聖人善救人物，是謂襲明天道；成玄英謂襲承也用也，承用聖明之道；御注謂密用曰襲，忘遣則無迹，密用則悟了；李榮謂人物兼濟、承道而用；蘇轍謂如燈相傳相襲而不絕；吳澄謂如以外衣掩蔽內衣，使無救之迹而眾莫能知；憨山謂承其本明、因之以通其蔽；魏源謂重襲不露之天明。", "generalSimp": "河上公谓圣人善救人物，是谓袭明天道；成玄英谓袭承也用也，承用圣明之道；御注谓密用曰袭，忘遣则无迹，密用则悟了；李荣谓人物兼济、承道而用；苏辙谓如灯相传相袭而不绝；吴澄谓如以外衣掩蔽内衣，使无救之迹而众莫能知；憨山谓承其本明、因之以通其蔽；魏源谓重袭不露之天明。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n009", "sentenceId": "s005", "start": 5, "end": 10, "char": "不善人之師", "charSimp": "不善人之师", "startSimp": 5, "endSimp": 10, "pinyin": "bù shàn rén zhī shī", "gloss": "不善之人的老師。師，師法、榜樣。", "glossSimp": "不善之人的老师。师，师法、榜样。", "general": "河上公謂人之行善者，聖人即以為人師；王弼謂舉善以師不善；成玄英謂善人恒懷大心、先物後己，引導眾生，允當宗匠；御疏謂善人正慧可為不善人之師法；李榮謂人之儀表、物之楷模；吳澄謂彼人之善可為此不善人之師。", "generalSimp": "河上公谓人之行善者，圣人即以为人师；王弼谓举善以师不善；成玄英谓善人恒怀大心、先物后己，引导众生，允当宗匠；御疏谓善人正慧可为不善人之师法；李荣谓人之仪表、物之楷模；吴澄谓彼人之善可为此不善人之师。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "吴澄道德真经注" ] }, { "id": "n010", "sentenceId": "s005", "start": 16, "end": 20, "char": "善人之資", "charSimp": "善人之资", "startSimp": 16, "endSimp": 20, "pinyin": "shàn rén zhī zī", "gloss": "善人的憑藉、借鑑。資，取也、憑藉。", "glossSimp": "善人的凭借、借鉴。资，取也、凭借。", "general": "河上公謂資用也，人行不善者聖人猶教道使為善，得以給用；王弼謂善人以善齊不善，故不善人為善人之所取；成玄英謂用不善之類而為福田，以彼眾生益成我德；御疏謂聞道勤行必資宗匠，不善之人善人可取以役使；吳澄謂因彼之不善以成此之善名，故曰資。", "generalSimp": "河上公谓资用也，人行不善者圣人犹教道使为善，得以给用；王弼谓善人以善齐不善，故不善人为善人之所取；成玄英谓用不善之类而为福田，以彼众生益成我德；御疏谓闻道勤行必资宗匠，不善之人善人可取以役使；吴澄谓因彼之不善以成此之善名，故曰资。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "吴澄道德真经注" ] }, { "id": "n011", "sentenceId": "s006", "start": 12, "end": 14, "char": "大迷", "charSimp": "大迷", "startSimp": 12, "endSimp": 14, "pinyin": "dà mí", "gloss": "大迷惑。迷，迷惑、迷誤。", "glossSimp": "大迷惑。迷，迷惑、迷误。", "general": "河上公謂雖自以為智，言此人乃大迷惑；王弼謂自任其智、不因物，於其道必失；成玄英謂俗知分別，雖似大迷；御疏謂凡俗執學滯教，必以為大迷；蘇轍謂聖人之妙雖智者有所不諭；吳澄謂雖有智者亦大迷而不知孰善孰不善；憨山謂雖在智者猶大迷而不知。", "generalSimp": "河上公谓虽自以为智，言此人乃大迷惑；王弼谓自任其智、不因物，于其道必失；成玄英谓俗知分别，虽似大迷；御疏谓凡俗执学滞教，必以为大迷；苏辙谓圣人之妙虽智者有所不谕；吴澄谓虽有智者亦大迷而不知孰善孰不善；憨山谓虽在智者犹大迷而不知。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n012", "sentenceId": "s006", "start": 17, "end": 19, "char": "要妙", "charSimp": "要妙", "startSimp": 17, "endSimp": 19, "pinyin": "yào miào", "gloss": "精深微妙。要，至極、要約；妙，玄妙不可測。", "glossSimp": "精深微妙。要，至极、要约；妙，玄妙不可测。", "general": "河上公謂能通此意，是謂知微妙要道；成玄英謂師資兩忘、聖凡一揆，據理而言實成要妙；御注謂師資兩忘，以道觀之是謂要妙；李榮謂悟之者要妙、昏之者大迷；陸希聲謂善救之術乃要約之妙用；蘇轍謂聖人之妙雖智者有所不諭；吳澄謂妙不可測之至極曰要妙；憨山謂所過者化、所存者神，是謂要妙；魏源謂至要不煩而至妙不測。", "generalSimp": "河上公谓能通此意，是谓知微妙要道；成玄英谓师资两忘、圣凡一揆，据理而言实成要妙；御注谓师资两忘，以道观之是谓要妙；李荣谓悟之者要妙、昏之者大迷；陆希声谓善救之术乃要约之妙用；苏辙谓圣人之妙虽智者有所不谕；吴澄谓妙不可测之至极曰要妙；憨山谓所过者化、所存者神，是谓要妙；魏源谓至要不烦而至妙不测。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] } ], "glossary": { "善行無轍迹": "善於行走的不留車轍足跡。喻因任自然、不著形迹。", "善言無瑕謫": "善於言談的沒有瑕疵可責。瑕，玉疵；謫，譴責。", "善數不用籌策": "善於計數的不必使用籌策。數，計算；籌策，計數的竹籌。", "善閉無關楗而不可開": "善於關閉的沒有門閂卻無法打開。關楗，門閂。", "善結無繩約而不可解": "善於結繫的沒有繩索卻無法解開。繩約，繩索約束。", "常善救人": "常善於救人。常，恒常；善，善於。", "無棄人": "沒有被遺棄的人。棄，捨棄。", "無棄物": "沒有被遺棄的物。物，兼指有識、無識。", "襲明": "承襲、密用其明而不露。襲，承也、密用也、掩蔽也。", "師資": "師法與憑藉。善人可為不善人之師，不善人可為善人之資。", "不貴其師": "不看重這樣的老師。貴，重視、尊崇。", "不愛其資": "不愛惜這樣的憑藉。愛，愛惜、喜好。", "雖智大迷": "雖然自以為聰明，其實是大迷惑。智，自任其智；迷，迷惑。", "要妙": "精深微妙。要，至極、要約；妙，玄妙不可測。", "轍迹": "車轍與足跡。喻行事留下的形迹。", "瑕謫": "玉上的斑點與過失、責備。喻言語的毛病。", "籌策": "古代計數所用的竹籌。一作「籌算」「籌筭」。", "關楗": "門閂。橫曰關，豎曰楗。一作「關鍵」。", "繩約": "繩索與約束。繩，索；約，束縛。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「巧用第二十七」，唐玄宗題「善行無轍迹章第二十七」，王弼本無章題。吳澄、魏源以此章為其第二十三章，吳澄章末署「右第二十三章」，魏源亦署「右第二十三章」。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》", "textSimp": "河上公题「巧用第二十七」，唐玄宗题「善行无辙迹章第二十七」，王弼本无章题。吴澄、魏源以此章为其第二十三章，吴澄章末署「右第二十三章」，魏源亦署「右第二十三章」。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》", "id": "k001" }, { "sentenceId": "s001", "headword": "「善數」與「善計」", "text": "王弼、王夫之作「善數」；河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「善計」。魏源校語云傅奕本作「善數者無籌策」。正文從王弼本作「善數」。", "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、王夫之作「善数」；河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「善计」。魏源校语云傅奕本作「善数者无筹策」。正文从王弼本作「善数」。", "headwordSimp": "「善数」与「善计」", "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": "k002" }, { "sentenceId": "s001", "headword": "「籌策」「籌算」「籌筭」", "text": "王弼、李榮、吳澄、憨山、魏源、王夫之作「籌策」；陸希聲、呂惠卿作「籌算」；河上公、成玄英、唐玄宗、蘇轍作「籌筭」。正文從王弼本作「籌策」。", "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、李荣、吴澄、憨山、魏源、王夫之作「筹策」；陆希声、吕惠卿作「筹算」；河上公、成玄英、唐玄宗、苏辙作「筹筭」。正文从王弼本作「筹策」。", "headwordSimp": "「筹策」「筹算」「筹筭」", "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": "k003" }, { "sentenceId": "s002", "headword": "「關楗」與「關鍵」", "text": "王弼、河上公、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、魏源作「關楗」；吳澄、憨山作「關鍵」。正文從王弼本作「關楗」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、唐玄宗、李荣、陆希声、吕惠卿、苏辙、魏源作「关楗」；吴澄、憨山作「关键」。正文从王弼本作「关楗」。", "headwordSimp": "「关楗」与「关键」", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、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": "k004" }, { "sentenceId": "s002", "headword": "「而不可開」與「故不可開」", "text": "魏源校語云傅奕本「兩而不可」作「故不可」，淮南子「閉結」下有「者」字、「開解」下有「也」字。正文從王弼本作「而不可開」「而不可解」。", "source": "王弼《老子道德經注》、魏源《老子本義》", "textSimp": "魏源校语云傅奕本「两而不可」作「故不可」，淮南子「闭结」下有「者」字、「开解」下有「也」字。正文从王弼本作「而不可开」「而不可解」。", "headwordSimp": "「而不可开」与「故不可开」", "sourceSimp": "王弼《老子道德经注》、魏源《老子本义》", "id": "k005" }, { "sentenceId": "s003", "headword": "「故無棄人」與「故人無棄人」", "text": "諸本作「故無棄人」「故無棄物」；魏源從《淮南子》作「故人無棄人」「故物無棄物」，傅奕本同。正文從王弼本。", "source": "王弼《老子道德經注》、魏源《老子本義》", "textSimp": "诸本作「故无弃人」「故无弃物」；魏源从《淮南子》作「故人无弃人」「故物无弃物」，傅奕本同。正文从王弼本。", "headwordSimp": "「故无弃人」与「故人无弃人」", "sourceSimp": "王弼《老子道德经注》、魏源《老子本义》", "id": "k006" }, { "sentenceId": "s005", "headword": "「善人者」與「善人」", "text": "王弼、蘇轍、吳澄、憨山、王夫之作「善人者」「不善人者」；河上公、李榮、呂惠卿、魏源作「善人」「不善人」，傅奕本亦無兩「者」字（據魏源校語）。正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、李榮《道德真經注》、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、苏辙、吴澄、憨山、王夫之作「善人者」「不善人者」；河上公、李荣、吕惠卿、魏源作「善人」「不善人」，傅奕本亦无两「者」字（据魏源校语）。正文从王弼本。", "headwordSimp": "「善人者」与「善人」", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、李荣《道德真经注》、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": "k007" }, { "sentenceId": "s006", "headword": "「雖智」與「雖知」", "text": "王弼、蘇轍、吳澄、憨山、王夫之作「雖智大迷」；河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、魏源作「雖知大迷」。正文從王弼本作「雖智大迷」。", "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、苏辙、吴澄、憨山、王夫之作「虽智大迷」；河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、魏源作「虽知大迷」。正文从王弼本作「虽智大迷」。", "headwordSimp": "「虽智」与「虽知」", "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": "k008" }, { "sentenceId": "s006", "headword": "「是謂要妙」與「此謂要妙」", "text": "王弼、河上公、成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之作「是謂要妙」；李榮道藏本作「此謂要妙」。正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、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、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之作「是谓要妙」；李荣道藏本作「此谓要妙」。正文从王弼本。", "headwordSimp": "「是谓要妙」与「此谓要妙」", "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": "k009" }, { "sentenceId": "s001", "headword": "陸希聲本五句皆有「者」字", "text": "陸希聲本作「善行者無轍迹，善言者無瑕謫，善計者不用籌算，善閉者無關鍵而不可開，善結者無繩約而不可解」，五句皆有「者」字；其末句亦作「雖知大迷」。正文從王弼本。", "source": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "陆希声本作「善行者无辙迹，善言者无瑕谪，善计者不用筹算，善闭者无关键而不可开，善结者无绳约而不可解」，五句皆有「者」字；其末句亦作「虽知大迷」。正文从王弼本。", "headwordSimp": "陆希声本五句皆有「者」字", "sourceSimp": "陆希声《道德经传》（《道藏》本）", "id": "k010" }, { "sentenceId": "s001", "headword": "王弼注僅八條", "text": "王弼此章注凡八條，分繫善行、善言、善數、善閉善結、救人、善人師、不善人資、不貴其師；於「常善救物」「是謂襲明」「是謂要妙」無注，經注相連，今析存注文。", "source": "王弼《老子道德經注》（《道藏》本）", "textSimp": "王弼此章注凡八条，分系善行、善言、善数、善闭善结、救人、善人师、不善人资、不贵其师；于「常善救物」「是谓袭明」「是谓要妙」无注，经注相连，今析存注文。", "headwordSimp": "王弼注仅八条", "sourceSimp": "王弼《老子道德经注》（《道藏》本）", "id": "k011" }, { "sentenceId": "s001", "headword": "嚴遵無輯文、俞樾未列", "text": "嚴遵《指歸》道經原卷缺佚，此章《玄德纂疏》無輯文，故不列嚴遵；俞樾《諸子平議》此章亦未列。本章凡十二家舊注。", "source": "嚴遵《道德真經指歸》（《玄德纂疏》）、俞樾《諸子平議·老子平議》", "textSimp": "严遵《指归》道经原卷缺佚，此章《玄德纂疏》无辑文，故不列严遵；俞樾《诸子平议》此章亦未列。本章凡十二家旧注。", "headwordSimp": "严遵无辑文、俞樾未列", "sourceSimp": "严遵《道德真经指归》（《玄德纂疏》）、俞樾《诸子平议·老子平议》", "id": "k012" } ], "glossarySimp": { "善行无辙迹": "善于行走的不留车辙足迹。喻因任自然、不着形迹。", "善言无瑕谪": "善于言谈的没有瑕疵可责。瑕，玉疵；谪，谴责。", "善数不用筹策": "善于计数的不必使用筹策。数，计算；筹策，计数的竹筹。", "善闭无关楗而不可开": "善于关闭的没有门闩却无法打开。关楗，门闩。", "善结无绳约而不可解": "善于结系的没有绳索却无法解开。绳约，绳索约束。", "常善救人": "常善于救人。常，恒常；善，善于。", "无弃人": "没有被遗弃的人。弃，舍弃。", "无弃物": "没有被遗弃的物。物，兼指有识、无识。", "袭明": "承袭、密用其明而不露。袭，承也、密用也、掩蔽也。", "师资": "师法与凭借。善人可为不善人之师，不善人可为善人之资。", "不贵其师": "不看重这样的老师。贵，重视、尊崇。", "不爱其资": "不爱惜这样的凭借。爱，爱惜、喜好。", "虽智大迷": "虽然自以为聪明，其实是大迷惑。智，自任其智；迷，迷惑。", "要妙": "精深微妙。要，至极、要约；妙，玄妙不可测。", "辙迹": "车辙与足迹。喻行事留下的形迹。", "瑕谪": "玉上的斑点与过失、责备。喻言语的毛病。", "筹策": "古代计数所用的竹筹。一作「筹算」「筹筭」。", "关楗": "门闩。横曰关，竖曰楗。一作「关键」。", "绳约": "绳索与约束。绳，索；约，束缚。" }, "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": "轍迹", "headwordSimp": "辙迹", "pinyin": "zhé jì", "gloss": "車輪留下的痕跡與足跡。轍，車轍；迹，足跡。喻行事留下的形迹。", "glossSimp": "车轮留下的痕迹与足迹。辙，车辙；迹，足迹。喻行事留下的形迹。", "general": "河上公謂善行道者求之於身、不下堂不出門，故無轍迹；王弼謂順自然而行、不造不始，故物得至而無轍迹；成玄英謂行無行相，故無轍迹可見；御注謂心與道冥，故無轍迹可尋；李榮謂聖人垂拱廟堂，不遍周王之轍，賢士銷聲丘壑，不削孔丘之跡；吳澄謂善行者以不行為行；憨山謂彼此兼忘故無痕跡。", "generalSimp": "河上公谓善行道者求之于身、不下堂不出门，故无辙迹；王弼谓顺自然而行、不造不始，故物得至而无辙迹；成玄英谓行无行相，故无辙迹可见；御注谓心与道冥，故无辙迹可寻；李荣谓圣人垂拱庙堂，不遍周王之辙，贤士销声丘壑，不削孔丘之迹；吴澄谓善行者以不行为行；憨山谓彼此兼忘故无痕迹。", "variants": [ "軌轍" ], "variantsSimp": [ "轨辙" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "轍迹", "formSimp": "辙迹", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "瑕謫", "headwordSimp": "瑕谪", "pinyin": "xiá zhé", "gloss": "玉上的斑點與過失、責備。瑕，玉疵；謫，譴責。喻言語的毛病。", "glossSimp": "玉上的斑点与过失、责备。瑕，玉疵；谪，谴责。喻言语的毛病。", "general": "河上公謂擇言而出，則無瑕疵謫過於天下；王弼謂順物之性、不別不析，故無瑕謫可得其門；成玄英謂瑕疵病也、謫過責也，默語不異故無口過之責；御疏謂瑕病也、謫責也，遺象存意、理照言忘則一無病責；蘇轍謂時然後言，故言滿天下無口過；吳澄謂言者必有瑕謫可指，善言者以不言為言故無瑕謫。", "generalSimp": "河上公谓择言而出，则无瑕疵谪过于天下；王弼谓顺物之性、不别不析，故无瑕谪可得其门；成玄英谓瑕疵病也、谪过责也，默语不异故无口过之责；御疏谓瑕病也、谪责也，遗象存意、理照言忘则一无病责；苏辙谓时然后言，故言满天下无口过；吴澄谓言者必有瑕谪可指，善言者以不言为言故无瑕谪。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "瑕謫", "formSimp": "瑕谪", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "籌策", "headwordSimp": "筹策", "pinyin": "chóu cè", "gloss": "古代計數所用的竹籌。籌，計數之具；策，竹片。一作「籌算」「籌筭」。", "glossSimp": "古代计数所用的竹筹。筹，计数之具；策，竹片。一作「筹算」「筹筭」。", "general": "河上公謂善以道計事者守一不移、所計不多，不用籌策而可知；王弼謂因物之數、不假形；成玄英謂妙悟諸法同一虛假、無勞筭計；御疏謂執言滯行則巧曆亦不能計，了諸法方便門則無勞籌策；李榮謂以道觀物、物無不盡，道非於數，寧用籌策；蘇轍謂萬物之數畢陳於前，不計而知；吳澄謂計數者必用籌策，善計者以不計為計。", "generalSimp": "河上公谓善以道计事者守一不移、所计不多，不用筹策而可知；王弼谓因物之数、不假形；成玄英谓妙悟诸法同一虚假、无劳筭计；御疏谓执言滞行则巧历亦不能计，了诸法方便门则无劳筹策；李荣谓以道观物、物无不尽，道非于数，宁用筹策；苏辙谓万物之数毕陈于前，不计而知；吴澄谓计数者必用筹策，善计者以不计为计。", "variants": [ "籌算", "籌筭" ], "variantsSimp": [ "筹算", "筹筭" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "籌策", "formSimp": "筹策", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s001", "headword": "善數", "headwordSimp": "善数", "pinyin": "shàn shù", "gloss": "善於計數。數，計算。王弼本作「善數」，河上公等諸本作「善計」。", "glossSimp": "善于计数。数，计算。王弼本作「善数」，河上公等诸本作「善计」。", "general": "王弼謂因物之數、不假形；河上公謂守一不移、所計不多；御注謂諸法本無二門、一以貫之，故無勞籌筭；陸希聲謂度明則數簡；呂惠卿謂得一忘言者為能致數，致數則其計不可窮；憨山謂無心御世、迫不得已而應，曾無得失之心。", "generalSimp": "王弼谓因物之数、不假形；河上公谓守一不移、所计不多；御注谓诸法本无二门、一以贯之，故无劳筹筭；陆希声谓度明则数简；吕惠卿谓得一忘言者为能致数，致数则其计不可穷；憨山谓无心御世、迫不得已而应，曾无得失之心。", "variants": [ "善計" ], "variantsSimp": [ "善计" ], "refs": [ "王弼注", "河上公注", "御注", "陸希聲傳", "呂惠卿傳", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "御注", "陆希声传", "吕惠卿传", "憨山道德经解" ], "forms": [ { "form": "善數", "formSimp": "善数", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s002", "headword": "關楗", "headwordSimp": "关楗", "pinyin": "guān jiàn", "gloss": "門閂。橫曰關，豎曰楗。一作「關鍵」。", "glossSimp": "门闩。横曰关，竖曰楗。一作「关键」。", "general": "河上公謂善以道閉情欲、守精者，不如門戶有關楗不可得開；王弼謂因物自然、不設不施，故不用關楗繩約而不可開解；成玄英謂不閉而閉、雖閉不閉，無勞關楗；御疏謂橫曰關、豎曰楗；李榮謂門以關楗有閉有開，以道制之則無開無閉；吳澄謂關鍵為拒門木，善閉者以不閉為閉，故無關鍵而其閉自不可開。", "generalSimp": "河上公谓善以道闭情欲、守精者，不如门户有关楗不可得开；王弼谓因物自然、不设不施，故不用关楗绳约而不可开解；成玄英谓不闭而闭、虽闭不闭，无劳关楗；御疏谓横曰关、竖曰楗；李荣谓门以关楗有闭有开，以道制之则无开无闭；吴澄谓关键为拒门木，善闭者以不闭为闭，故无关键而其闭自不可开。", "variants": [ "關鍵" ], "variantsSimp": [ "关键" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "吴澄道德真经注" ], "forms": [ { "form": "關楗", "formSimp": "关楗", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s002", "headword": "繩約", "headwordSimp": "绳约", "pinyin": "shéng yuē", "gloss": "繩索與約束。繩，索；約，束縛。", "glossSimp": "绳索与约束。绳，索；约，束缚。", "general": "河上公謂善以道結事者乃結其心，不如繩索可得解；王弼謂因物自然，故不用關楗繩約而不可開解；成玄英謂既非世之繩索約束，故不可解；御疏謂繩索約束，繩散則約解，以道結者心靜則道冥；李榮謂用繩之者有縛有解，以道控制四方則不解；吳澄謂結繫者必用繩約，善結者以不結為結。", "generalSimp": "河上公谓善以道结事者乃结其心，不如绳索可得解；王弼谓因物自然，故不用关楗绳约而不可开解；成玄英谓既非世之绳索约束，故不可解；御疏谓绳索约束，绳散则约解，以道结者心静则道冥；李荣谓用绳之者有缚有解，以道控制四方则不解；吴澄谓结系者必用绳约，善结者以不结为结。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "吴澄道德真经注" ], "forms": [ { "form": "繩約", "formSimp": "绳约", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s003", "headword": "棄人", "headwordSimp": "弃人", "pinyin": "qì rén", "gloss": "被遺棄的人。棄，捨棄。", "glossSimp": "被遗弃的人。弃，舍弃。", "general": "河上公謂聖人常教人忠正以救性命，使貴賤各得其所，故無棄人；王弼謂不立形名以檢物、不殊棄不肖，輔萬物之自然而不為始；成玄英謂慈善平等、終不遺棄；御疏謂大慈平等、無所偏隔，凡是於人盡皆善誘；李榮謂一物失所、慮軫納隍，視人如子，寧有棄乎；蘇轍謂我不棄人，而人安得不歸我；吳澄謂以不救為救則無所棄。", "generalSimp": "河上公谓圣人常教人忠正以救性命，使贵贱各得其所，故无弃人；王弼谓不立形名以检物、不殊弃不肖，辅万物之自然而不为始；成玄英谓慈善平等、终不遗弃；御疏谓大慈平等、无所偏隔，凡是于人尽皆善诱；李荣谓一物失所、虑轸纳隍，视人如子，宁有弃乎；苏辙谓我不弃人，而人安得不归我；吴澄谓以不救为救则无所弃。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "棄人", "formSimp": "弃人", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "襲明", "headwordSimp": "袭明", "pinyin": "xí míng", "gloss": "承襲、密用其明而不露。襲，承也、密用也、掩蔽也。", "glossSimp": "承袭、密用其明而不露。袭，承也、密用也、掩蔽也。", "general": "河上公謂聖人善救人物，是謂襲明天道；成玄英謂襲承也用也，承用聖明之道；御注謂密用曰襲，忘遣則無迹，密用則悟了；李榮謂人物兼濟、承道而用；蘇轍謂如燈相傳相襲而不絕；吳澄謂如以外衣掩蔽內衣，使無救之迹而眾莫能知；憨山謂承其本明、因之以通其蔽；魏源謂重襲不露之天明。", "generalSimp": "河上公谓圣人善救人物，是谓袭明天道；成玄英谓袭承也用也，承用圣明之道；御注谓密用曰袭，忘遣则无迹，密用则悟了；李荣谓人物兼济、承道而用；苏辙谓如灯相传相袭而不绝；吴澄谓如以外衣掩蔽内衣，使无救之迹而众莫能知；憨山谓承其本明、因之以通其蔽；魏源谓重袭不露之天明。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "襲明", "formSimp": "袭明", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "不善人之師", "headwordSimp": "不善人之师", "pinyin": "bù shàn rén zhī shī", "gloss": "不善之人的老師。師，師法、榜樣。", "glossSimp": "不善之人的老师。师，师法、榜样。", "general": "河上公謂人之行善者，聖人即以為人師；王弼謂舉善以師不善；成玄英謂善人恒懷大心、先物後己，引導眾生，允當宗匠；御疏謂善人正慧可為不善人之師法；李榮謂人之儀表、物之楷模；吳澄謂彼人之善可為此不善人之師。", "generalSimp": "河上公谓人之行善者，圣人即以为人师；王弼谓举善以师不善；成玄英谓善人恒怀大心、先物后己，引导众生，允当宗匠；御疏谓善人正慧可为不善人之师法；李荣谓人之仪表、物之楷模；吴澄谓彼人之善可为此不善人之师。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "吴澄道德真经注" ], "forms": [ { "form": "不善人之師", "formSimp": "不善人之师", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "善人之資", "headwordSimp": "善人之资", "pinyin": "shàn rén zhī zī", "gloss": "善人的憑藉、借鑑。資，取也、憑藉。", "glossSimp": "善人的凭借、借鉴。资，取也、凭借。", "general": "河上公謂資用也，人行不善者聖人猶教道使為善，得以給用；王弼謂善人以善齊不善，故不善人為善人之所取；成玄英謂用不善之類而為福田，以彼眾生益成我德；御疏謂聞道勤行必資宗匠，不善之人善人可取以役使；吳澄謂因彼之不善以成此之善名，故曰資。", "generalSimp": "河上公谓资用也，人行不善者圣人犹教道使为善，得以给用；王弼谓善人以善齐不善，故不善人为善人之所取；成玄英谓用不善之类而为福田，以彼众生益成我德；御疏谓闻道勤行必资宗匠，不善之人善人可取以役使；吴澄谓因彼之不善以成此之善名，故曰资。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "吴澄道德真经注" ], "forms": [ { "form": "善人之資", "formSimp": "善人之资", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s006", "headword": "大迷", "headwordSimp": "大迷", "pinyin": "dà mí", "gloss": "大迷惑。迷，迷惑、迷誤。", "glossSimp": "大迷惑。迷，迷惑、迷误。", "general": "河上公謂雖自以為智，言此人乃大迷惑；王弼謂自任其智、不因物，於其道必失；成玄英謂俗知分別，雖似大迷；御疏謂凡俗執學滯教，必以為大迷；蘇轍謂聖人之妙雖智者有所不諭；吳澄謂雖有智者亦大迷而不知孰善孰不善；憨山謂雖在智者猶大迷而不知。", "generalSimp": "河上公谓虽自以为智，言此人乃大迷惑；王弼谓自任其智、不因物，于其道必失；成玄英谓俗知分别，虽似大迷；御疏谓凡俗执学滞教，必以为大迷；苏辙谓圣人之妙虽智者有所不谕；吴澄谓虽有智者亦大迷而不知孰善孰不善；憨山谓虽在智者犹大迷而不知。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "大迷", "formSimp": "大迷", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s006", "headword": "要妙", "headwordSimp": "要妙", "pinyin": "yào miào", "gloss": "精深微妙。要，至極、要約；妙，玄妙不可測。", "glossSimp": "精深微妙。要，至极、要约；妙，玄妙不可测。", "general": "河上公謂能通此意，是謂知微妙要道；成玄英謂師資兩忘、聖凡一揆，據理而言實成要妙；御注謂師資兩忘，以道觀之是謂要妙；李榮謂悟之者要妙、昏之者大迷；陸希聲謂善救之術乃要約之妙用；蘇轍謂聖人之妙雖智者有所不諭；吳澄謂妙不可測之至極曰要妙；憨山謂所過者化、所存者神，是謂要妙；魏源謂至要不煩而至妙不測。", "generalSimp": "河上公谓能通此意，是谓知微妙要道；成玄英谓师资两忘、圣凡一揆，据理而言实成要妙；御注谓师资两忘，以道观之是谓要妙；李荣谓悟之者要妙、昏之者大迷；陆希声谓善救之术乃要约之妙用；苏辙谓圣人之妙虽智者有所不谕；吴澄谓妙不可测之至极曰要妙；憨山谓所过者化、所存者神，是谓要妙；魏源谓至要不烦而至妙不测。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "要妙", "formSimp": "要妙", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 13, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "善行無轍迹", "headwordSimp": "善行无辙迹", "pinyin": "", "gloss": "善於行走的不留車轍足跡。喻因任自然、不著形迹。", "glossSimp": "善于行走的不留车辙足迹。喻因任自然、不着形迹。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善行無轍迹", "formSimp": "善行无辙迹", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 14, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "善言無瑕謫", "headwordSimp": "善言无瑕谪", "pinyin": "", "gloss": "善於言談的沒有瑕疵可責。瑕，玉疵；謫，譴責。", "glossSimp": "善于言谈的没有瑕疵可责。瑕，玉疵；谪，谴责。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善言無瑕謫", "formSimp": "善言无瑕谪", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 15, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "善數不用籌策", "headwordSimp": "善数不用筹策", "pinyin": "", "gloss": "善於計數的不必使用籌策。數，計算；籌策，計數的竹籌。", "glossSimp": "善于计数的不必使用筹策。数，计算；筹策，计数的竹筹。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善數不用籌策", "formSimp": "善数不用筹策", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 16, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "善閉無關楗而不可開", "headwordSimp": "善闭无关楗而不可开", "pinyin": "", "gloss": "善於關閉的沒有門閂卻無法打開。關楗，門閂。", "glossSimp": "善于关闭的没有门闩却无法打开。关楗，门闩。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善閉無關楗而不可開", "formSimp": "善闭无关楗而不可开", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 17, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "善結無繩約而不可解", "headwordSimp": "善结无绳约而不可解", "pinyin": "", "gloss": "善於結繫的沒有繩索卻無法解開。繩約，繩索約束。", "glossSimp": "善于结系的没有绳索却无法解开。绳约，绳索约束。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善結無繩約而不可解", "formSimp": "善结无绳约而不可解", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 18, "id": "g006", "noteId": "", "sentenceId": "s003", "headword": "常善救人", "headwordSimp": "常善救人", "pinyin": "", "gloss": "常善於救人。常，恒常；善，善於。", "glossSimp": "常善于救人。常，恒常；善，善于。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "常善救人", "formSimp": "常善救人", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 19, "id": "g007", "noteId": "", "sentenceId": "s003", "headword": "無棄人", "headwordSimp": "无弃人", "pinyin": "", "gloss": "沒有被遺棄的人。棄，捨棄。", "glossSimp": "没有被遗弃的人。弃，舍弃。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無棄人", "formSimp": "无弃人", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 20, "id": "g008", "noteId": "", "sentenceId": "s003", "headword": "無棄物", "headwordSimp": "无弃物", "pinyin": "", "gloss": "沒有被遺棄的物。物，兼指有識、無識。", "glossSimp": "没有被遗弃的物。物，兼指有识、无识。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無棄物", "formSimp": "无弃物", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 21, "id": "g009", "noteId": "", "sentenceId": "s004", "headword": "襲明", "headwordSimp": "袭明", "pinyin": "", "gloss": "承襲、密用其明而不露。襲，承也、密用也、掩蔽也。", "glossSimp": "承袭、密用其明而不露。袭，承也、密用也、掩蔽也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "襲明", "formSimp": "袭明", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 22, "id": "g010", "noteId": "", "sentenceId": "", "headword": "師資", "headwordSimp": "师资", "pinyin": "", "gloss": "師法與憑藉。善人可為不善人之師，不善人可為善人之資。", "glossSimp": "师法与凭借。善人可为不善人之师，不善人可为善人之资。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "師資", "formSimp": "师资", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 23, "id": "g011", "noteId": "", "sentenceId": "s006", "headword": "不貴其師", "headwordSimp": "不贵其师", "pinyin": "", "gloss": "不看重這樣的老師。貴，重視、尊崇。", "glossSimp": "不看重这样的老师。贵，重视、尊崇。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不貴其師", "formSimp": "不贵其师", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 24, "id": "g012", "noteId": "", "sentenceId": "s006", "headword": "不愛其資", "headwordSimp": "不爱其资", "pinyin": "", "gloss": "不愛惜這樣的憑藉。愛，愛惜、喜好。", "glossSimp": "不爱惜这样的凭借。爱，爱惜、喜好。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不愛其資", "formSimp": "不爱其资", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 25, "id": "g013", "noteId": "", "sentenceId": "s006", "headword": "雖智大迷", "headwordSimp": "虽智大迷", "pinyin": "", "gloss": "雖然自以為聰明，其實是大迷惑。智，自任其智；迷，迷惑。", "glossSimp": "虽然自以为聪明，其实是大迷惑。智，自任其智；迷，迷惑。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "雖智大迷", "formSimp": "虽智大迷", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 26, "id": "g014", "noteId": "", "sentenceId": "s006", "headword": "要妙", "headwordSimp": "要妙", "pinyin": "", "gloss": "精深微妙。要，至極、要約；妙，玄妙不可測。", "glossSimp": "精深微妙。要，至极、要约；妙，玄妙不可测。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "要妙", "formSimp": "要妙", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 27, "id": "g015", "noteId": "", "sentenceId": "s001", "headword": "轍迹", "headwordSimp": "辙迹", "pinyin": "", "gloss": "車轍與足跡。喻行事留下的形迹。", "glossSimp": "车辙与足迹。喻行事留下的形迹。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "轍迹", "formSimp": "辙迹", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 28, "id": "g016", "noteId": "", "sentenceId": "s001", "headword": "瑕謫", "headwordSimp": "瑕谪", "pinyin": "", "gloss": "玉上的斑點與過失、責備。喻言語的毛病。", "glossSimp": "玉上的斑点与过失、责备。喻言语的毛病。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "瑕謫", "formSimp": "瑕谪", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 29, "id": "g017", "noteId": "", "sentenceId": "s001", "headword": "籌策", "headwordSimp": "筹策", "pinyin": "", "gloss": "古代計數所用的竹籌。一作「籌算」「籌筭」。", "glossSimp": "古代计数所用的竹筹。一作「筹算」「筹筭」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "籌策", "formSimp": "筹策", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 30, "id": "g018", "noteId": "", "sentenceId": "s002", "headword": "關楗", "headwordSimp": "关楗", "pinyin": "", "gloss": "門閂。橫曰關，豎曰楗。一作「關鍵」。", "glossSimp": "门闩。横曰关，竖曰楗。一作「关键」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "關楗", "formSimp": "关楗", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 31, "id": "g019", "noteId": "", "sentenceId": "s002", "headword": "繩約", "headwordSimp": "绳约", "pinyin": "", "gloss": "繩索與約束。繩，索；約，束縛。", "glossSimp": "绳索与约束。绳，索；约，束缚。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "繩約", "formSimp": "绳约", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 } ] }, "relations": { "version": "1.0.0", "note": "第二十七章六句的十二家對照。嚴遵道經原卷缺佚、此章《玄德纂疏》無輯文，俞樾《諸子平議》此章未列；河上公、王弼、成玄英、唐玄宗、李榮逐句分疏，蘇轍、吳澄分段作注；陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋。諸家釋「善行」有求之於身、順自然、行無行相、行出於不行之別，釋「善閉善結」有結心、因物自然、不閉而閉之別，釋「襲明」有襲明天道、承用聖明、密用悟了、如燈相襲、外衣掩蔽之別，釋「師資」有舉善師不善、善不善相形、忘心兼忘之別；大旨歸於因任自然、不著形迹，善救人物而無棄人棄物。", "concepts": [ { "id": "shan-xing-wu-zhe-ji", "name": "善行無轍迹，善言無瑕謫，善數不用籌策", "nameTrad": "善行無轍迹，善言無瑕謫，善數不用籌策", "question": "「善行」「善言」「善數」何以能無轍迹、無瑕謫、不用籌策？是無所作為，還是因任自然？", "questionTrad": "「善行」「善言」「善數」何以能無轍迹、無瑕謫、不用籌策？是無所作為，還是因任自然？", "intro": "河上公以善行道者求之於身、不下堂不出門故無轍迹，擇言而出則無瑕疵，守一不移、所計不多則不用籌策。王弼以順自然而行、不造不始故無轍迹，順物之性、不別不析故無瑕謫，因物之數、不假形故不用籌策。成玄英以無行為行、行無行相釋善行，以不言之言釋善言，以妙悟諸法同一虛假釋善計，分屬身、口、意三業。唐玄宗御注以體了真性、行無行相釋善行，以遺象求意、理證言忘釋善言，以諸法本無二門、一以貫之釋善計；御疏申以法性清淨、重玄無著。李榮以七香流水之車、千里浮雲之馬喻行而有迹，以言必有中、非法不言釋善言，以道觀物、物無不盡釋善計。陸希聲以道大德廣、名正實得、度明數簡分釋三善。呂惠卿以知行之所以行則行出於不行、知言之所以言則言出於不言、得一忘言則計不可窮。蘇轍以乘理而行、時然後言、不計而知。吳澄以不行為行、不言為言、不計為計，謂此為有道者之善。憨山以虛己遊世、彼此兼忘、因人之言、無心御世釋之。魏源以五善皆善救之具。王夫之謂我之有明非明，投明於物則物投我而我不投物。諸家皆以不著形迹、因任自然為善，惟解「數」有計數、度數之別。", "introTrad": "河上公以善行道者求之於身、不下堂不出門故無轍迹，擇言而出則無瑕疵，守一不移、所計不多則不用籌策。王弼以順自然而行、不造不始故無轍迹，順物之性、不別不析故無瑕謫，因物之數、不假形故不用籌策。成玄英以無行為行、行無行相釋善行，以不言之言釋善言，以妙悟諸法同一虛假釋善計，分屬身、口、意三業。唐玄宗御注以體了真性、行無行相釋善行，以遺象求意、理證言忘釋善言，以諸法本無二門、一以貫之釋善計；御疏申以法性清淨、重玄無著。李榮以七香流水之車、千里浮雲之馬喻行而有迹，以言必有中、非法不言釋善言，以道觀物、物無不盡釋善計。陸希聲以道大德廣、名正實得、度明數簡分釋三善。呂惠卿以知行之所以行則行出於不行、知言之所以言則言出於不言、得一忘言則計不可窮。蘇轍以乘理而行、時然後言、不計而知。吳澄以不行為行、不言為言、不計為計，謂此為有道者之善。憨山以虛己遊世、彼此兼忘、因人之言、無心御世釋之。魏源以五善皆善救之具。王夫之謂我之有明非明，投明於物則物投我而我不投物。諸家皆以不著形迹、因任自然為善，惟解「數」有計數、度數之別。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "善行道者求之於身、不下堂不出門故無轍迹；擇言而出則無瑕疵；守一不移、所計不多則不用籌策。", "thesisTrad": "善行道者求之於身、不下堂不出門故無轍迹；擇言而出則無瑕疵；守一不移、所計不多則不用籌策。", "noteIds": [ "c001", "c002", "c003" ], "workTypeSimp": "注", "thesisSimp": "善行道者求之于身、不下堂不出门故无辙迹；择言而出则无瑕疵；守一不移、所计不多则不用筹策。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "順自然而行、不造不始故無轍迹；順物之性、不別不析故無瑕謫；因物之數、不假形故不用籌策。", "thesisTrad": "順自然而行、不造不始故無轍迹；順物之性、不別不析故無瑕謫；因物之數、不假形故不用籌策。", "noteIds": [ "c013", "c014", "c015" ], "workTypeSimp": "注", "thesisSimp": "顺自然而行、不造不始故无辙迹；顺物之性、不别不析故无瑕谪；因物之数、不假形故不用筹策。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "以無行為行、行無行相釋善行，以不言之言釋善言，以妙悟諸法同一虛假釋善計，分屬身、口、意三業。", "thesisTrad": "以無行為行、行無行相釋善行，以不言之言釋善言，以妙悟諸法同一虛假釋善計，分屬身、口、意三業。", "noteIds": [ "c021", "c022", "c023" ], "workTypeSimp": "疏", "thesisSimp": "以无行为行、行无行相释善行，以不言之言释善言，以妙悟诸法同一虚假释善计，分属身、口、意三业。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "體了真性、行無行相釋善行，遺象求意、理證言忘釋善言，諸法本無二門、一以貫之釋善計；御疏申以法性清淨、重玄無著。", "thesisTrad": "體了真性、行無行相釋善行，遺象求意、理證言忘釋善言，諸法本無二門、一以貫之釋善計；御疏申以法性清淨、重玄無著。", "noteIds": [ "c033", "c034", "c035", "c036", "c037", "c038" ], "workTypeSimp": "御注", "thesisSimp": "体了真性、行无行相释善行，遗象求意、理证言忘释善言，诸法本无二门、一以贯之释善计；御疏申以法性清净、重玄无着。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "七香流水之車、千里浮雲之馬喻行而有迹；言必有中、非法不言；以道觀物、物無不盡。", "thesisTrad": "七香流水之車、千里浮雲之馬喻行而有迹；言必有中、非法不言；以道觀物、物無不盡。", "noteIds": [ "c054", "c055", "c056" ], "workTypeSimp": "注", "thesisSimp": "七香流水之车、千里浮云之马喻行而有迹；言必有中、非法不言；以道观物、物无不尽。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道大則德廣故無軌轍；名正則實得故無瑕類；度明則數簡故不用籌策。", "thesisTrad": "道大則德廣故無軌轍；名正則實得故無瑕類；度明則數簡故不用籌策。", "noteIds": [ "c064" ], "workTypeSimp": "传", "thesisSimp": "道大则德广故无轨辙；名正则实得故无瑕类；度明则数简故不用筹策。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "行出於不行、言出於不言、得一忘言則計不可窮。", "thesisTrad": "行出於不行、言出於不言、得一忘言則計不可窮。", "noteIds": [ "c065" ], "workTypeSimp": "传", "thesisSimp": "行出于不行、言出于不言、得一忘言则计不可穷。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "乘理而行故無迹，時然後言故無口過，萬物之數畢陳於前而不計而知。", "thesisTrad": "乘理而行故無迹，時然後言故無口過，萬物之數畢陳於前而不計而知。", "noteIds": [ "c066", "c067", "c068" ], "workTypeSimp": "解", "thesisSimp": "乘理而行故无迹，时然后言故无口过，万物之数毕陈于前而不计而知。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "善行者以不行為行，善言者以不言為言，善計者以不計為計。", "thesisTrad": "善行者以不行為行，善言者以不言為言，善計者以不計為計。", "noteIds": [ "c074" ], "workTypeSimp": "注", "thesisSimp": "善行者以不行为行，善言者以不言为言，善计者以不计为计。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "虛己遊世、彼此兼忘故無轍迹；無意必固我、因人之言故無瑕謫；無心御世、迫不得已而應故不用籌策。", "thesisTrad": "虛己遊世、彼此兼忘故無轍迹；無意必固我、因人之言故無瑕謫；無心御世、迫不得已而應故不用籌策。", "noteIds": [ "c080" ], "workTypeSimp": "解", "thesisSimp": "虚己游世、彼此兼忘故无辙迹；无意必固我、因人之言故无瑕谪；无心御世、迫不得已而应故不用筹策。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "五善皆所以為善救之具，善言善行即為計、為閉、為結之具。", "thesisTrad": "五善皆所以為善救之具，善言善行即為計、為閉、為結之具。", "noteIds": [ "c081" ], "workTypeSimp": "本义", "thesisSimp": "五善皆所以为善救之具，善言善行即为计、为闭、为结之具。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "我之有明非明，投明於物則物投我而我不投物。", "thesisTrad": "我之有明非明，投明於物則物投我而我不投物。", "noteIds": [ "c082" ], "workTypeSimp": "衍", "thesisSimp": "我之有明非明，投明于物则物投我而我不投物。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公謂善行道者求之於身、不下堂不出門，故無轍迹。", "textTrad": "河上公謂善行道者求之於身、不下堂不出門，故無轍迹。", "relationSimp": "立论", "textSimp": "河上公谓善行道者求之于身、不下堂不出门，故无辙迹。" }, { "noteId": "c013", "relation": "注", "relationTrad": "注", "text": "王弼謂順自然而行、不造不始，故物得至而無轍迹。", "textTrad": "王弼謂順自然而行、不造不始，故物得至而無轍迹。", "relationSimp": "注", "textSimp": "王弼谓顺自然而行、不造不始，故物得至而无辙迹。" }, { "noteId": "c021", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂以無行為行、行無行相，故無轍迹之可見。", "textTrad": "成玄英謂以無行為行、行無行相，故無轍迹之可見。", "relationSimp": "疏", "textSimp": "成玄英谓以无行为行、行无行相，故无辙迹之可见。" }, { "noteId": "c033", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂體了真性、行無行相，心與道冥，故無轍迹可尋。", "textTrad": "唐玄宗謂體了真性、行無行相，心與道冥，故無轍迹可尋。", "relationSimp": "御注", "textSimp": "唐玄宗谓体了真性、行无行相，心与道冥，故无辙迹可寻。" }, { "noteId": "c054", "relation": "注", "relationTrad": "注", "text": "李榮謂聖人垂拱廟堂，不遍周王之轍；賢士銷聲丘壑，不削孔丘之跡。", "textTrad": "李榮謂聖人垂拱廟堂，不遍周王之轍；賢士銷聲丘壑，不削孔丘之跡。", "relationSimp": "注", "textSimp": "李荣谓圣人垂拱庙堂，不遍周王之辙；贤士销声丘壑，不削孔丘之迹。" }, { "noteId": "c064", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂善行者以道，道大則德廣，故無軌轍可踵迹。", "textTrad": "陸希聲謂善行者以道，道大則德廣，故無軌轍可踵迹。", "relationSimp": "传", "textSimp": "陆希声谓善行者以道，道大则德广，故无轨辙可踵迹。" }, { "noteId": "c065", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂知行之所以行，則行出於不行，故曰善行無轍迹。", "textTrad": "呂惠卿謂知行之所以行，則行出於不行，故曰善行無轍迹。", "relationSimp": "传", "textSimp": "吕惠卿谓知行之所以行，则行出于不行，故曰善行无辙迹。" }, { "noteId": "c066", "relation": "解", "relationTrad": "解", "text": "蘇轍謂乘理而行，故無迹。", "textTrad": "蘇轍謂乘理而行，故無迹。", "relationSimp": "解", "textSimp": "苏辙谓乘理而行，故无迹。" }, { "noteId": "c074", "relation": "注", "relationTrad": "注", "text": "吳澄謂善行者以不行為行，故無轍迹。", "textTrad": "吳澄謂善行者以不行為行，故無轍迹。", "relationSimp": "注", "textSimp": "吴澄谓善行者以不行为行，故无辙迹。" }, { "noteId": "c080", "relation": "解", "relationTrad": "解", "text": "憨山謂聖人虛己遊世、彼此兼忘，故無轍迹。", "textTrad": "憨山謂聖人虛己遊世、彼此兼忘，故無轍迹。", "relationSimp": "解", "textSimp": "憨山谓圣人虚己游世、彼此兼忘，故无辙迹。" }, { "noteId": "c081", "relation": "本義", "relationTrad": "本義", "text": "魏源謂善言善行所以為計、為閉、為結之具，五善皆善救之具。", "textTrad": "魏源謂善言善行所以為計、為閉、為結之具，五善皆善救之具。", "relationSimp": "本义", "textSimp": "魏源谓善言善行所以为计、为闭、为结之具，五善皆善救之具。" }, { "noteId": "c082", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂我之有明非明，投明於物則物投我而我不投物。", "textTrad": "王夫之謂我之有明非明，投明於物則物投我而我不投物。", "relationSimp": "衍", "textSimp": "王夫之谓我之有明非明，投明于物则物投我而我不投物。" } ], "nameSimp": "善行无辙迹，善言无瑕谪，善数不用筹策", "questionSimp": "「善行」「善言」「善数」何以能无辙迹、无瑕谪、不用筹策？是无所作为，还是因任自然？", "introSimp": "河上公以善行道者求之于身、不下堂不出门故无辙迹，择言而出则无瑕疵，守一不移、所计不多则不用筹策。王弼以顺自然而行、不造不始故无辙迹，顺物之性、不别不析故无瑕谪，因物之数、不假形故不用筹策。成玄英以无行为行、行无行相释善行，以不言之言释善言，以妙悟诸法同一虚假释善计，分属身、口、意三业。唐玄宗御注以体了真性、行无行相释善行，以遗象求意、理证言忘释善言，以诸法本无二门、一以贯之释善计；御疏申以法性清净、重玄无着。李荣以七香流水之车、千里浮云之马喻行而有迹，以言必有中、非法不言释善言，以道观物、物无不尽释善计。陆希声以道大德广、名正实得、度明数简分释三善。吕惠卿以知行之所以行则行出于不行、知言之所以言则言出于不言、得一忘言则计不可穷。苏辙以乘理而行、时然后言、不计而知。吴澄以不行为行、不言为言、不计为计，谓此为有道者之善。憨山以虚己游世、彼此兼忘、因人之言、无心御世释之。魏源以五善皆善救之具。王夫之谓我之有明非明，投明于物则物投我而我不投物。诸家皆以不着形迹、因任自然为善，惟解「数」有计数、度数之别。" }, { "id": "shan-bi-wu-guan-jian", "name": "善閉無關楗而不可開，善結無繩約而不可解", "nameTrad": "善閉無關楗而不可開，善結無繩約而不可解", "question": "沒有關楗、繩約，何以能閉、能結而不可開解？「善閉」「善結」是無所設施，還是以道為密？", "questionTrad": "沒有關楗、繩約，何以能閉、能結而不可開解？「善閉」「善結」是無所設施，還是以道為密？", "intro": "河上公以善以道閉情欲、守精者，不如門戶有關楗不可得開；善以道結事者乃結其心，不如繩索可得解。王弼以因物自然、不設不施，故不用關楗繩約而不可開解，並謂此五者皆不造不施、因物之性、不以形制物。成玄英以外無可欲之境、內無能欲之心，不閉而閉、雖閉不閉釋善閉，以發弘願、誓心堅固、結契無爽釋善結。唐玄宗御注以兼忘言行、心無逐境釋善閉，以虛忘則心與道合釋善結；御疏以橫關豎楗、繩索約束分釋，謂以道結者心靜則道冥。李榮以道制之則無開無閉，以道控制四方、萬國共戴一人釋善結。陸希聲以塞其兌則心不生釋善閉，以結以信則心不離釋善結，並引《記》墟墓社稷之喻、殷誓周會之說，明忠信誠慤勝於關楗繩約。呂惠卿以我則不闢、誰能開之釋善閉，以因常然而結之釋善結。蘇轍以全德之人於物如母於子，縱之不去，故無關而能閉、無繩而能約。吳澄以不閉為閉、不結為結，故無關鍵繩約而其閉結自不可開解。憨山以忘機待物、以道為密釋善閉，以大仁不仁、利澤施而不望報釋善結。魏源以善閉善結為善救之具。王夫之謂言行閉結之所攝者，要妙不可窺。諸家皆以不假外物、以道相結為善，惟解「閉」有閉情欲、閉門戶、忘機之別。", "introTrad": "河上公以善以道閉情欲、守精者，不如門戶有關楗不可得開；善以道結事者乃結其心，不如繩索可得解。王弼以因物自然、不設不施，故不用關楗繩約而不可開解，並謂此五者皆不造不施、因物之性、不以形制物。成玄英以外無可欲之境、內無能欲之心，不閉而閉、雖閉不閉釋善閉，以發弘願、誓心堅固、結契無爽釋善結。唐玄宗御注以兼忘言行、心無逐境釋善閉，以虛忘則心與道合釋善結；御疏以橫關豎楗、繩索約束分釋，謂以道結者心靜則道冥。李榮以道制之則無開無閉，以道控制四方、萬國共戴一人釋善結。陸希聲以塞其兌則心不生釋善閉，以結以信則心不離釋善結，並引《記》墟墓社稷之喻、殷誓周會之說，明忠信誠慤勝於關楗繩約。呂惠卿以我則不闢、誰能開之釋善閉，以因常然而結之釋善結。蘇轍以全德之人於物如母於子，縱之不去，故無關而能閉、無繩而能約。吳澄以不閉為閉、不結為結，故無關鍵繩約而其閉結自不可開解。憨山以忘機待物、以道為密釋善閉，以大仁不仁、利澤施而不望報釋善結。魏源以善閉善結為善救之具。王夫之謂言行閉結之所攝者，要妙不可窺。諸家皆以不假外物、以道相結為善，惟解「閉」有閉情欲、閉門戶、忘機之別。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "以道閉情欲、守精，勝於門戶關楗；以道結事者乃結其心，勝於繩索。", "thesisTrad": "以道閉情欲、守精，勝於門戶關楗；以道結事者乃結其心，勝於繩索。", "noteIds": [ "c004", "c005" ], "workTypeSimp": "注", "thesisSimp": "以道闭情欲、守精，胜于门户关楗；以道结事者乃结其心，胜于绳索。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "因物自然、不設不施，故不用關楗繩約而不可開解。", "thesisTrad": "因物自然、不設不施，故不用關楗繩約而不可開解。", "noteIds": [ "c016" ], "workTypeSimp": "注", "thesisSimp": "因物自然、不设不施，故不用关楗绳约而不可开解。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "外無可欲之境、內無能欲之心，不閉而閉；發弘願、誓心堅固，故不可解。", "thesisTrad": "外無可欲之境、內無能欲之心，不閉而閉；發弘願、誓心堅固，故不可解。", "noteIds": [ "c024", "c025" ], "workTypeSimp": "疏", "thesisSimp": "外无可欲之境、内无能欲之心，不闭而闭；发弘愿、誓心坚固，故不可解。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "兼忘言行、心無逐境釋善閉；虛忘則心與道合釋善結。", "thesisTrad": "兼忘言行、心無逐境釋善閉；虛忘則心與道合釋善結。", "noteIds": [ "c039", "c040", "c041", "c042" ], "workTypeSimp": "御注", "thesisSimp": "兼忘言行、心无逐境释善闭；虚忘则心与道合释善结。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "以道制之則無開無閉；以道控制四方、萬國共戴一人，故不可解。", "thesisTrad": "以道制之則無開無閉；以道控制四方、萬國共戴一人，故不可解。", "noteIds": [ "c057", "c058" ], "workTypeSimp": "注", "thesisSimp": "以道制之则无开无闭；以道控制四方、万国共戴一人，故不可解。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "塞其兌則心不生，故無關鍵而不可闢；結以信則心不離，故無繩約而不可釋。", "thesisTrad": "塞其兌則心不生，故無關鍵而不可闢；結以信則心不離，故無繩約而不可釋。", "noteIds": [ "c064" ], "workTypeSimp": "传", "thesisSimp": "塞其兑则心不生，故无关键而不可辟；结以信则心不离，故无绳约而不可释。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "我則不闢，誰能開之；因常然而結之，故無繩約而不可解。", "thesisTrad": "我則不闢，誰能開之；因常然而結之，故無繩約而不可解。", "noteIds": [ "c065" ], "workTypeSimp": "传", "thesisSimp": "我则不辟，谁能开之；因常然而结之，故无绳约而不可解。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "全德之人於物如母於子，雖縱之而不去，故無關而能閉、無繩而能約。", "thesisTrad": "全德之人於物如母於子，雖縱之而不去，故無關而能閉、無繩而能約。", "noteIds": [ "c069" ], "workTypeSimp": "解", "thesisSimp": "全德之人于物如母于子，虽纵之而不去，故无关而能闭、无绳而能约。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "善閉者以不閉為閉，善結者以不結為結，故無關鍵繩約而自不可開解。", "thesisTrad": "善閉者以不閉為閉，善結者以不結為結，故無關鍵繩約而自不可開解。", "noteIds": [ "c075" ], "workTypeSimp": "注", "thesisSimp": "善闭者以不闭为闭，善结者以不结为结，故无关键绳约而自不可开解。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "忘機待物、以道為密，故無關鍵而不可開；大仁不仁、利澤施而不望報，故無繩約而不可解。", "thesisTrad": "忘機待物、以道為密，故無關鍵而不可開；大仁不仁、利澤施而不望報，故無繩約而不可解。", "noteIds": [ "c080" ], "workTypeSimp": "解", "thesisSimp": "忘机待物、以道为密，故无关键而不可开；大仁不仁、利泽施而不望报，故无绳约而不可解。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "善閉善結與善計同為善救之具。", "thesisTrad": "善閉善結與善計同為善救之具。", "noteIds": [ "c081" ], "workTypeSimp": "本义", "thesisSimp": "善闭善结与善计同为善救之具。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "言行閉結之所攝者，要妙不可窺。", "thesisTrad": "言行閉結之所攝者，要妙不可窺。", "noteIds": [ "c082" ], "workTypeSimp": "衍", "thesisSimp": "言行闭结之所摄者，要妙不可窥。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公謂善以道閉情欲、守精者，不如門戶有關楗不可得開。", "textTrad": "河上公謂善以道閉情欲、守精者，不如門戶有關楗不可得開。", "relationSimp": "立论", "textSimp": "河上公谓善以道闭情欲、守精者，不如门户有关楗不可得开。" }, { "noteId": "c016", "relation": "注", "relationTrad": "注", "text": "王弼謂因物自然、不設不施，故不用關楗繩約而不可開解。", "textTrad": "王弼謂因物自然、不設不施，故不用關楗繩約而不可開解。", "relationSimp": "注", "textSimp": "王弼谓因物自然、不设不施，故不用关楗绳约而不可开解。" }, { "noteId": "c024", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂不閉而閉、雖閉不閉，無勞關楗，故不可開。", "textTrad": "成玄英謂不閉而閉、雖閉不閉，無勞關楗，故不可開。", "relationSimp": "疏", "textSimp": "成玄英谓不闭而闭、虽闭不闭，无劳关楗，故不可开。" }, { "noteId": "c039", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂兼忘言行、心無逐境，雖無關楗，其可開乎。", "textTrad": "唐玄宗謂兼忘言行、心無逐境，雖無關楗，其可開乎。", "relationSimp": "御注", "textSimp": "唐玄宗谓兼忘言行、心无逐境，虽无关楗，其可开乎。" }, { "noteId": "c057", "relation": "注", "relationTrad": "注", "text": "李榮謂以道制之，無開無閉。", "textTrad": "李榮謂以道制之，無開無閉。", "relationSimp": "注", "textSimp": "李荣谓以道制之，无开无闭。" }, { "noteId": "c064", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂善閉者塞其兌則心不生，善結者結以信則心不離。", "textTrad": "陸希聲謂善閉者塞其兌則心不生，善結者結以信則心不離。", "relationSimp": "传", "textSimp": "陆希声谓善闭者塞其兑则心不生，善结者结以信则心不离。" }, { "noteId": "c065", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂我則不闢，誰能開之；因常然而結之，故不可解。", "textTrad": "呂惠卿謂我則不闢，誰能開之；因常然而結之，故不可解。", "relationSimp": "传", "textSimp": "吕惠卿谓我则不辟，谁能开之；因常然而结之，故不可解。" }, { "noteId": "c069", "relation": "解", "relationTrad": "解", "text": "蘇轍謂全德之人於物如母於子，故無關而能閉、無繩而能約。", "textTrad": "蘇轍謂全德之人於物如母於子，故無關而能閉、無繩而能約。", "relationSimp": "解", "textSimp": "苏辙谓全德之人于物如母于子，故无关而能闭、无绳而能约。" }, { "noteId": "c075", "relation": "注", "relationTrad": "注", "text": "吳澄謂善閉者以不閉為閉，善結者以不結為結。", "textTrad": "吳澄謂善閉者以不閉為閉，善結者以不結為結。", "relationSimp": "注", "textSimp": "吴澄谓善闭者以不闭为闭，善结者以不结为结。" }, { "noteId": "c080", "relation": "解", "relationTrad": "解", "text": "憨山謂忘機待物、以道為密，故無關鍵而不可開；大仁不仁、不望報，故無繩約而不可解。", "textTrad": "憨山謂忘機待物、以道為密，故無關鍵而不可開；大仁不仁、不望報，故無繩約而不可解。", "relationSimp": "解", "textSimp": "憨山谓忘机待物、以道为密，故无关键而不可开；大仁不仁、不望报，故无绳约而不可解。" }, { "noteId": "c081", "relation": "本義", "relationTrad": "本義", "text": "魏源謂善閉善結與善計同為善救之具。", "textTrad": "魏源謂善閉善結與善計同為善救之具。", "relationSimp": "本义", "textSimp": "魏源谓善闭善结与善计同为善救之具。" }, { "noteId": "c082", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂言行閉結之所攝者，要妙不可窺。", "textTrad": "王夫之謂言行閉結之所攝者，要妙不可窺。", "relationSimp": "衍", "textSimp": "王夫之谓言行闭结之所摄者，要妙不可窥。" } ], "nameSimp": "善闭无关楗而不可开，善结无绳约而不可解", "questionSimp": "没有关楗、绳约，何以能闭、能结而不可开解？「善闭」「善结」是无所设施，还是以道为密？", "introSimp": "河上公以善以道闭情欲、守精者，不如门户有关楗不可得开；善以道结事者乃结其心，不如绳索可得解。王弼以因物自然、不设不施，故不用关楗绳约而不可开解，并谓此五者皆不造不施、因物之性、不以形制物。成玄英以外无可欲之境、内无能欲之心，不闭而闭、虽闭不闭释善闭，以发弘愿、誓心坚固、结契无爽释善结。唐玄宗御注以兼忘言行、心无逐境释善闭，以虚忘则心与道合释善结；御疏以横关竖楗、绳索约束分释，谓以道结者心静则道冥。李荣以道制之则无开无闭，以道控制四方、万国共戴一人释善结。陆希声以塞其兑则心不生释善闭，以结以信则心不离释善结，并引《记》墟墓社稷之喻、殷誓周会之说，明忠信诚悫胜于关楗绳约。吕惠卿以我则不辟、谁能开之释善闭，以因常然而结之释善结。苏辙以全德之人于物如母于子，纵之不去，故无关而能闭、无绳而能约。吴澄以不闭为闭、不结为结，故无关键绳约而其闭结自不可开解。憨山以忘机待物、以道为密释善闭，以大仁不仁、利泽施而不望报释善结。魏源以善闭善结为善救之具。王夫之谓言行闭结之所摄者，要妙不可窥。诸家皆以不假外物、以道相结为善，惟解「闭」有闭情欲、闭门户、忘机之别。" }, { "id": "chang-shan-jiu-ren", "name": "是以聖人常善救人，故無棄人", "nameTrad": "是以聖人常善救人，故無棄人", "question": "聖人如何救人而無棄人？是常以五善之教成之，還是不救為救、無所棄？", "questionTrad": "聖人如何救人而無棄人？是常以五善之教成之，還是不救為救、無所棄？", "intro": "河上公以聖人常教人忠正以救人之性命，使貴賤各得其所，故無棄人；常教民順四時以救萬物之殘傷，故無棄物，並謂聖人不賤石而貴玉、視之如一。王弼以聖人不立形名以檢物、不造進向以殊棄不肖，輔萬物之自然而不為始，故無棄人；又申以不尚賢能、不貴難得之貨、不見可欲，使民心無欲無惑。成玄英以聖人發弘誓願、救度眾生，慈善平等、終不遺棄釋救人，以恩被有情、仁覃無識釋救物。唐玄宗御注以常用五善之教以成之、故無棄者；御疏以大慈平等、無所偏隔，凡是於人盡皆善誘，又以物通有識無識，使動植咸遂、無殘傷。李榮以一物失所、慮軫納隍，視人如子，寧有棄乎；又以始終用道、慶及萬方、德能廣濟、通言一切分釋常、善、救、物。陸希聲以立天子、置三公將以教之，善者吾善之、不善者吾亦善之，故教無棄人、用無棄物。呂惠卿以五善為性命之理所同然，聖人以知常之明救之於所同然之際，故無棄人棄物。蘇轍以聖人之於人非特容之、又善救之，我不棄人而人安得不歸我。吳澄以不救為救則無所棄，有所救者必有所棄，惟無所救則無一人一物是棄而不救。憨山以有教無類故無棄人，物各有理故無棄物。魏源以常善救人即以上五善救之，潛移默運、銷於未然，故天下無不救之人。王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。諸家皆以無棄人棄物為聖人善救之效，惟解「救」有教化、不救之別。", "introTrad": "河上公以聖人常教人忠正以救人之性命，使貴賤各得其所，故無棄人；常教民順四時以救萬物之殘傷，故無棄物，並謂聖人不賤石而貴玉、視之如一。王弼以聖人不立形名以檢物、不造進向以殊棄不肖，輔萬物之自然而不為始，故無棄人；又申以不尚賢能、不貴難得之貨、不見可欲，使民心無欲無惑。成玄英以聖人發弘誓願、救度眾生，慈善平等、終不遺棄釋救人，以恩被有情、仁覃無識釋救物。唐玄宗御注以常用五善之教以成之、故無棄者；御疏以大慈平等、無所偏隔，凡是於人盡皆善誘，又以物通有識無識，使動植咸遂、無殘傷。李榮以一物失所、慮軫納隍，視人如子，寧有棄乎；又以始終用道、慶及萬方、德能廣濟、通言一切分釋常、善、救、物。陸希聲以立天子、置三公將以教之，善者吾善之、不善者吾亦善之，故教無棄人、用無棄物。呂惠卿以五善為性命之理所同然，聖人以知常之明救之於所同然之際，故無棄人棄物。蘇轍以聖人之於人非特容之、又善救之，我不棄人而人安得不歸我。吳澄以不救為救則無所棄，有所救者必有所棄，惟無所救則無一人一物是棄而不救。憨山以有教無類故無棄人，物各有理故無棄物。魏源以常善救人即以上五善救之，潛移默運、銷於未然，故天下無不救之人。王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。諸家皆以無棄人棄物為聖人善救之效，惟解「救」有教化、不救之別。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "常教人忠正以救性命，使貴賤各得其所；教民順四時以救萬物之殘傷。", "thesisTrad": "常教人忠正以救性命，使貴賤各得其所；教民順四時以救萬物之殘傷。", "noteIds": [ "c006", "c007" ], "workTypeSimp": "注", "thesisSimp": "常教人忠正以救性命，使贵贱各得其所；教民顺四时以救万物之残伤。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "不立形名以檢物、不殊棄不肖，輔萬物之自然而不為始，故無棄人。", "thesisTrad": "不立形名以檢物、不殊棄不肖，輔萬物之自然而不為始，故無棄人。", "noteIds": [ "c017" ], "workTypeSimp": "注", "thesisSimp": "不立形名以检物、不殊弃不肖，辅万物之自然而不为始，故无弃人。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "發弘誓願、救度眾生，慈善平等、終不遺棄；恩被有情、仁覃無識。", "thesisTrad": "發弘誓願、救度眾生，慈善平等、終不遺棄；恩被有情、仁覃無識。", "noteIds": [ "c026", "c027" ], "workTypeSimp": "疏", "thesisSimp": "发弘誓愿、救度众生，慈善平等、终不遗弃；恩被有情、仁覃无识。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "常用五善之教以成之，故無棄者；大慈平等、無所偏隔，使動植咸遂。", "thesisTrad": "常用五善之教以成之，故無棄者；大慈平等、無所偏隔，使動植咸遂。", "noteIds": [ "c043", "c044", "c045" ], "workTypeSimp": "御注", "thesisSimp": "常用五善之教以成之，故无弃者；大慈平等、无所偏隔，使动植咸遂。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "一物失所、慮軫納隍，視人如子，寧有棄乎；始終用道、慶及萬方。", "thesisTrad": "一物失所、慮軫納隍，視人如子，寧有棄乎；始終用道、慶及萬方。", "noteIds": [ "c059", "c060" ], "workTypeSimp": "注", "thesisSimp": "一物失所、虑轸纳隍，视人如子，宁有弃乎；始终用道、庆及万方。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "立天子、置三公將以教之，善不善皆善，故教無棄人、用無棄物。", "thesisTrad": "立天子、置三公將以教之，善不善皆善，故教無棄人、用無棄物。", "noteIds": [ "c064" ], "workTypeSimp": "传", "thesisSimp": "立天子、置三公将以教之，善不善皆善，故教无弃人、用无弃物。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "五善為性命之理所同然，聖人以知常之明救之於所同然之際。", "thesisTrad": "五善為性命之理所同然，聖人以知常之明救之於所同然之際。", "noteIds": [ "c065" ], "workTypeSimp": "传", "thesisSimp": "五善为性命之理所同然，圣人以知常之明救之于所同然之际。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人之於人非特容之、又善救之，我不棄人而人安得不歸我。", "thesisTrad": "聖人之於人非特容之、又善救之，我不棄人而人安得不歸我。", "noteIds": [ "c070" ], "workTypeSimp": "解", "thesisSimp": "圣人之于人非特容之、又善救之，我不弃人而人安得不归我。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "以不救為救，則無所棄；無一人一物是棄而不救。", "thesisTrad": "以不救為救，則無所棄；無一人一物是棄而不救。", "noteIds": [ "c076" ], "workTypeSimp": "注", "thesisSimp": "以不救为救，则无所弃；无一人一物是弃而不救。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "有教無類故無棄人，物各有理故無棄物。", "thesisTrad": "有教無類故無棄人，物各有理故無棄物。", "noteIds": [ "c080" ], "workTypeSimp": "解", "thesisSimp": "有教无类故无弃人，物各有理故无弃物。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "常善救人即以上五善救之，潛移默運、銷於未然，故無不救之人。", "thesisTrad": "常善救人即以上五善救之，潛移默運、銷於未然，故無不救之人。", "noteIds": [ "c081" ], "workTypeSimp": "本义", "thesisSimp": "常善救人即以上五善救之，潜移默运、销于未然，故无不救之人。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "善惡之意消，而言行閉結之所攝者要妙不可窺。", "thesisTrad": "善惡之意消，而言行閉結之所攝者要妙不可窺。", "noteIds": [ "c082" ], "workTypeSimp": "衍", "thesisSimp": "善恶之意消，而言行闭结之所摄者要妙不可窥。" } }, "chain": [ { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "河上公謂聖人常教人忠正以救性命，使貴賤各得其所，故無棄人。", "textTrad": "河上公謂聖人常教人忠正以救性命，使貴賤各得其所，故無棄人。", "relationSimp": "立论", "textSimp": "河上公谓圣人常教人忠正以救性命，使贵贱各得其所，故无弃人。" }, { "noteId": "c017", "relation": "注", "relationTrad": "注", "text": "王弼謂不立形名以檢物、不殊棄不肖，輔萬物之自然而不為始。", "textTrad": "王弼謂不立形名以檢物、不殊棄不肖，輔萬物之自然而不為始。", "relationSimp": "注", "textSimp": "王弼谓不立形名以检物、不殊弃不肖，辅万物之自然而不为始。" }, { "noteId": "c026", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂發弘誓願、救度眾生，慈善平等、終不遺棄。", "textTrad": "成玄英謂發弘誓願、救度眾生，慈善平等、終不遺棄。", "relationSimp": "疏", "textSimp": "成玄英谓发弘誓愿、救度众生，慈善平等、终不遗弃。" }, { "noteId": "c043", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂常用五善之教以成之，故無棄者。", "textTrad": "唐玄宗謂常用五善之教以成之，故無棄者。", "relationSimp": "御注", "textSimp": "唐玄宗谓常用五善之教以成之，故无弃者。" }, { "noteId": "c059", "relation": "注", "relationTrad": "注", "text": "李榮謂一物失所、慮軫納隍，視人如子，寧有棄乎。", "textTrad": "李榮謂一物失所、慮軫納隍，視人如子，寧有棄乎。", "relationSimp": "注", "textSimp": "李荣谓一物失所、虑轸纳隍，视人如子，宁有弃乎。" }, { "noteId": "c064", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂立天子、置三公將以教之，善不善皆善，故教無棄人。", "textTrad": "陸希聲謂立天子、置三公將以教之，善不善皆善，故教無棄人。", "relationSimp": "传", "textSimp": "陆希声谓立天子、置三公将以教之，善不善皆善，故教无弃人。" }, { "noteId": "c065", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂五善為性命之理所同然，聖人以知常之明救之於所同然之際。", "textTrad": "呂惠卿謂五善為性命之理所同然，聖人以知常之明救之於所同然之際。", "relationSimp": "传", "textSimp": "吕惠卿谓五善为性命之理所同然，圣人以知常之明救之于所同然之际。" }, { "noteId": "c070", "relation": "解", "relationTrad": "解", "text": "蘇轍謂聖人之於人非特容之、又善救之，我不棄人而人安得不歸我。", "textTrad": "蘇轍謂聖人之於人非特容之、又善救之，我不棄人而人安得不歸我。", "relationSimp": "解", "textSimp": "苏辙谓圣人之于人非特容之、又善救之，我不弃人而人安得不归我。" }, { "noteId": "c076", "relation": "注", "relationTrad": "注", "text": "吳澄謂以不救為救，則無所棄，無一人一物是棄而不救。", "textTrad": "吳澄謂以不救為救，則無所棄，無一人一物是棄而不救。", "relationSimp": "注", "textSimp": "吴澄谓以不救为救，则无所弃，无一人一物是弃而不救。" }, { "noteId": "c080", "relation": "解", "relationTrad": "解", "text": "憨山謂有教無類故無棄人，物各有理故無棄物。", "textTrad": "憨山謂有教無類故無棄人，物各有理故無棄物。", "relationSimp": "解", "textSimp": "憨山谓有教无类故无弃人，物各有理故无弃物。" }, { "noteId": "c081", "relation": "本義", "relationTrad": "本義", "text": "魏源謂常善救人即以上五善救之，潛移默運、銷於未然。", "textTrad": "魏源謂常善救人即以上五善救之，潛移默運、銷於未然。", "relationSimp": "本义", "textSimp": "魏源谓常善救人即以上五善救之，潜移默运、销于未然。" }, { "noteId": "c082", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。", "textTrad": "王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。", "relationSimp": "衍", "textSimp": "王夫之谓善恶之意消，而言行闭结之所摄者要妙不可窥。" } ], "nameSimp": "是以圣人常善救人，故无弃人", "questionSimp": "圣人如何救人而无弃人？是常以五善之教成之，还是不救为救、无所弃？", "introSimp": "河上公以圣人常教人忠正以救人之性命，使贵贱各得其所，故无弃人；常教民顺四时以救万物之残伤，故无弃物，并谓圣人不贱石而贵玉、视之如一。王弼以圣人不立形名以检物、不造进向以殊弃不肖，辅万物之自然而不为始，故无弃人；又申以不尚贤能、不贵难得之货、不见可欲，使民心无欲无惑。成玄英以圣人发弘誓愿、救度众生，慈善平等、终不遗弃释救人，以恩被有情、仁覃无识释救物。唐玄宗御注以常用五善之教以成之、故无弃者；御疏以大慈平等、无所偏隔，凡是于人尽皆善诱，又以物通有识无识，使动植咸遂、无残伤。李荣以一物失所、虑轸纳隍，视人如子，宁有弃乎；又以始终用道、庆及万方、德能广济、通言一切分释常、善、救、物。陆希声以立天子、置三公将以教之，善者吾善之、不善者吾亦善之，故教无弃人、用无弃物。吕惠卿以五善为性命之理所同然，圣人以知常之明救之于所同然之际，故无弃人弃物。苏辙以圣人之于人非特容之、又善救之，我不弃人而人安得不归我。吴澄以不救为救则无所弃，有所救者必有所弃，惟无所救则无一人一物是弃而不救。憨山以有教无类故无弃人，物各有理故无弃物。魏源以常善救人即以上五善救之，潜移默运、销于未然，故天下无不救之人。王夫之谓善恶之意消，而言行闭结之所摄者要妙不可窥。诸家皆以无弃人弃物为圣人善救之效，惟解「救」有教化、不救之别。" }, { "id": "shi-wei-xi-ming", "name": "是謂襲明", "nameTrad": "是謂襲明", "question": "「襲明」是承襲光明、密用其明，還是掩蔽其明使眾莫能知？", "questionTrad": "「襲明」是承襲光明、密用其明，還是掩蔽其明使眾莫能知？", "intro": "河上公謂聖人善救人物，是謂襲明天道。成玄英以襲為承、用，謂聖人利物無棄，可謂承用聖明之道。唐玄宗御注以密用曰襲，忘遣則無迹，密用則悟了；御疏以襲為密用、明為了悟，善行救人於忘遺，不滯教矜有，故慧心無滯而能悟了。李榮以善行五者、人物兼濟、承道而用，是謂襲明。陸希聲以教無棄人、用無棄物，斯乃密用知常之術，故謂之襲明。呂惠卿以五善為性命之理同然，聖人行之、言之、計之、閉之、結之而莫知其所以然，則其明襲而不可得見。蘇轍以推吾至明以與人，使暗者皆明，如燈相傳相襲而不絕。吳澄以襲如外衣掩蔽內衣，必使無救之迹掩蔽其所可見，而眾莫能知，故曰襲明；又謂七善字有道者謂之善，世俗不知其善。憨山以承其本明、因之以通其蔽釋襲明，並引庖丁解牛、留侯借四皓為證。魏源以救人而無救之之迹，為重襲不露之天明，襲明猶襲常。王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。諸家皆以「襲」為承襲、密用、掩蔽之義，惟所承所受有天道、聖明、本明之別；王弼於此句無注。", "introTrad": "河上公謂聖人善救人物，是謂襲明天道。成玄英以襲為承、用，謂聖人利物無棄，可謂承用聖明之道。唐玄宗御注以密用曰襲，忘遣則無迹，密用則悟了；御疏以襲為密用、明為了悟，善行救人於忘遺，不滯教矜有，故慧心無滯而能悟了。李榮以善行五者、人物兼濟、承道而用，是謂襲明。陸希聲以教無棄人、用無棄物，斯乃密用知常之術，故謂之襲明。呂惠卿以五善為性命之理同然，聖人行之、言之、計之、閉之、結之而莫知其所以然，則其明襲而不可得見。蘇轍以推吾至明以與人，使暗者皆明，如燈相傳相襲而不絕。吳澄以襲如外衣掩蔽內衣，必使無救之迹掩蔽其所可見，而眾莫能知，故曰襲明；又謂七善字有道者謂之善，世俗不知其善。憨山以承其本明、因之以通其蔽釋襲明，並引庖丁解牛、留侯借四皓為證。魏源以救人而無救之之迹，為重襲不露之天明，襲明猶襲常。王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。諸家皆以「襲」為承襲、密用、掩蔽之義，惟所承所受有天道、聖明、本明之別；王弼於此句無注。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "聖人善救人物，是謂襲明天道。", "thesisTrad": "聖人善救人物，是謂襲明天道。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "圣人善救人物，是谓袭明天道。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "襲，承也、用也；聖人利物無棄，可謂承用聖明之道。", "thesisTrad": "襲，承也、用也；聖人利物無棄，可謂承用聖明之道。", "noteIds": [ "c028" ], "workTypeSimp": "疏", "thesisSimp": "袭，承也、用也；圣人利物无弃，可谓承用圣明之道。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "密用曰襲，忘遣則無迹，密用則悟了；襲為密用，明為了悟。", "thesisTrad": "密用曰襲，忘遣則無迹，密用則悟了；襲為密用，明為了悟。", "noteIds": [ "c046", "c047" ], "workTypeSimp": "御注", "thesisSimp": "密用曰袭，忘遣则无迹，密用则悟了；袭为密用，明为了悟。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "善行五者、人物兼濟、承道而用，是謂襲明。", "thesisTrad": "善行五者、人物兼濟、承道而用，是謂襲明。", "noteIds": [ "c061" ], "workTypeSimp": "注", "thesisSimp": "善行五者、人物兼济、承道而用，是谓袭明。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "教無棄人、用無棄物，斯乃密用知常之術，故謂之襲明。", "thesisTrad": "教無棄人、用無棄物，斯乃密用知常之術，故謂之襲明。", "noteIds": [ "c064" ], "workTypeSimp": "传", "thesisSimp": "教无弃人、用无弃物，斯乃密用知常之术，故谓之袭明。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "行之、言之、計之、閉之、結之而莫知其所以然，則其明襲而不可得見。", "thesisTrad": "行之、言之、計之、閉之、結之而莫知其所以然，則其明襲而不可得見。", "noteIds": [ "c065" ], "workTypeSimp": "传", "thesisSimp": "行之、言之、计之、闭之、结之而莫知其所以然，则其明袭而不可得见。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "推吾至明以與人，使暗者皆明，如燈相傳相襲而不絕。", "thesisTrad": "推吾至明以與人，使暗者皆明，如燈相傳相襲而不絕。", "noteIds": [ "c071" ], "workTypeSimp": "解", "thesisSimp": "推吾至明以与人，使暗者皆明，如灯相传相袭而不绝。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "襲如外衣掩蔽內衣，使無救之迹而眾莫能知，故曰襲明。", "thesisTrad": "襲如外衣掩蔽內衣，使無救之迹而眾莫能知，故曰襲明。", "noteIds": [ "c077" ], "workTypeSimp": "注", "thesisSimp": "袭如外衣掩蔽内衣，使无救之迹而众莫能知，故曰袭明。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "承其本明、因之以通其蔽，故曰襲明。", "thesisTrad": "承其本明、因之以通其蔽，故曰襲明。", "noteIds": [ "c080" ], "workTypeSimp": "解", "thesisSimp": "承其本明、因之以通其蔽，故曰袭明。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "救人而無救之之迹，為重襲不露之天明；襲明猶襲常。", "thesisTrad": "救人而無救之之迹，為重襲不露之天明；襲明猶襲常。", "noteIds": [ "c081" ], "workTypeSimp": "本义", "thesisSimp": "救人而无救之之迹，为重袭不露之天明；袭明犹袭常。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "善惡之意消，而言行閉結之所攝者要妙不可窺。", "thesisTrad": "善惡之意消，而言行閉結之所攝者要妙不可窺。", "noteIds": [ "c082" ], "workTypeSimp": "衍", "thesisSimp": "善恶之意消，而言行闭结之所摄者要妙不可窥。" } }, "chain": [ { "noteId": "c008", "relation": "立論", "relationTrad": "立論", "text": "河上公謂聖人善救人物，是謂襲明天道。", "textTrad": "河上公謂聖人善救人物，是謂襲明天道。", "relationSimp": "立论", "textSimp": "河上公谓圣人善救人物，是谓袭明天道。" }, { "noteId": "c028", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂襲為承、用，聖人利物無棄，可謂承用聖明之道。", "textTrad": "成玄英謂襲為承、用，聖人利物無棄，可謂承用聖明之道。", "relationSimp": "疏", "textSimp": "成玄英谓袭为承、用，圣人利物无弃，可谓承用圣明之道。" }, { "noteId": "c046", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂密用曰襲，忘遣則無迹，密用則悟了。", "textTrad": "唐玄宗謂密用曰襲，忘遣則無迹，密用則悟了。", "relationSimp": "御注", "textSimp": "唐玄宗谓密用曰袭，忘遣则无迹，密用则悟了。" }, { "noteId": "c061", "relation": "注", "relationTrad": "注", "text": "李榮謂善行五者、人物兼濟、承道而用，是謂襲明。", "textTrad": "李榮謂善行五者、人物兼濟、承道而用，是謂襲明。", "relationSimp": "注", "textSimp": "李荣谓善行五者、人物兼济、承道而用，是谓袭明。" }, { "noteId": "c064", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂教無棄人、用無棄物，斯乃密用知常之術。", "textTrad": "陸希聲謂教無棄人、用無棄物，斯乃密用知常之術。", "relationSimp": "传", "textSimp": "陆希声谓教无弃人、用无弃物，斯乃密用知常之术。" }, { "noteId": "c065", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂行之、言之、計之、閉之、結之而莫知其所以然，則其明襲而不可得見。", "textTrad": "呂惠卿謂行之、言之、計之、閉之、結之而莫知其所以然，則其明襲而不可得見。", "relationSimp": "传", "textSimp": "吕惠卿谓行之、言之、计之、闭之、结之而莫知其所以然，则其明袭而不可得见。" }, { "noteId": "c071", "relation": "解", "relationTrad": "解", "text": "蘇轍謂推吾至明以與人，使暗者皆明，如燈相傳相襲而不絕。", "textTrad": "蘇轍謂推吾至明以與人，使暗者皆明，如燈相傳相襲而不絕。", "relationSimp": "解", "textSimp": "苏辙谓推吾至明以与人，使暗者皆明，如灯相传相袭而不绝。" }, { "noteId": "c077", "relation": "注", "relationTrad": "注", "text": "吳澄謂襲如外衣掩蔽內衣，使無救之迹而眾莫能知。", "textTrad": "吳澄謂襲如外衣掩蔽內衣，使無救之迹而眾莫能知。", "relationSimp": "注", "textSimp": "吴澄谓袭如外衣掩蔽内衣，使无救之迹而众莫能知。" }, { "noteId": "c080", "relation": "解", "relationTrad": "解", "text": "憨山謂承其本明、因之以通其蔽，故曰襲明。", "textTrad": "憨山謂承其本明、因之以通其蔽，故曰襲明。", "relationSimp": "解", "textSimp": "憨山谓承其本明、因之以通其蔽，故曰袭明。" }, { "noteId": "c081", "relation": "本義", "relationTrad": "本義", "text": "魏源謂救人而無救之之迹，為重襲不露之天明。", "textTrad": "魏源謂救人而無救之之迹，為重襲不露之天明。", "relationSimp": "本义", "textSimp": "魏源谓救人而无救之之迹，为重袭不露之天明。" }, { "noteId": "c082", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。", "textTrad": "王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。", "relationSimp": "衍", "textSimp": "王夫之谓善恶之意消，而言行闭结之所摄者要妙不可窥。" } ], "nameSimp": "是谓袭明", "questionSimp": "「袭明」是承袭光明、密用其明，还是掩蔽其明使众莫能知？", "introSimp": "河上公谓圣人善救人物，是谓袭明天道。成玄英以袭为承、用，谓圣人利物无弃，可谓承用圣明之道。唐玄宗御注以密用曰袭，忘遣则无迹，密用则悟了；御疏以袭为密用、明为了悟，善行救人于忘遗，不滞教矜有，故慧心无滞而能悟了。李荣以善行五者、人物兼济、承道而用，是谓袭明。陆希声以教无弃人、用无弃物，斯乃密用知常之术，故谓之袭明。吕惠卿以五善为性命之理同然，圣人行之、言之、计之、闭之、结之而莫知其所以然，则其明袭而不可得见。苏辙以推吾至明以与人，使暗者皆明，如灯相传相袭而不绝。吴澄以袭如外衣掩蔽内衣，必使无救之迹掩蔽其所可见，而众莫能知，故曰袭明；又谓七善字有道者谓之善，世俗不知其善。憨山以承其本明、因之以通其蔽释袭明，并引庖丁解牛、留侯借四皓为证。魏源以救人而无救之之迹，为重袭不露之天明，袭明犹袭常。王夫之谓善恶之意消，而言行闭结之所摄者要妙不可窥。诸家皆以「袭」为承袭、密用、掩蔽之义，惟所承所受有天道、圣明、本明之别；王弼于此句无注。" }, { "id": "shi-zi-zhi-dao", "name": "故善人者，不善人之師；不善人者，善人之資", "nameTrad": "故善人者，不善人之師；不善人者，善人之資", "question": "善人與不善人何以互為師資？師資之分是自然相形，還是聖人教化所立？", "questionTrad": "善人與不善人何以互為師資？師資之分是自然相形，還是聖人教化所立？", "intro": "河上公以人之行善者，聖人即以為人師；資，用也，人行不善者，聖人猶教道使為善，得以給用。王弼以舉善以師不善，故謂之師；資，取也，善人以善齊不善，以善棄不善，故不善人為善人之所取。成玄英以善人即向來襲明之人，恒懷大心、先物後己，引導眾生，允當宗匠；資，用也，亦是助益之義，善人化導群品，即用不善之類而為福田，以彼眾生益成我德。唐玄宗御注以師、法、資、取分釋，善人可師法，不善人可取以役使；御疏以善人正慧可為不善人之師法，以聞道勤行必資宗匠，不善之人善人可取以役使。李榮以行與道合、德能利物為善人，以人之儀表、物之楷模為師，以闇者求明、受之以作役、具之以束脩為資。陸希聲以善人為善於其事之人、不善人為不善於其事之人，師者人所尊事以為法，資者如以財貨給人俾人賴之而成；彼善此不善相形，則善可為師，不善可為資。呂惠卿以善不善之名生於對待，明人之不善則何棄之有。蘇轍以聖人無心於教故不愛其資，天下無心於學故不貴其師，聖人非獨忘天下，亦能使天下忘我。吳澄以師者人所尊事以為法、資者如以財貨給人俾人賴之，善不善相形而師資之名立；然善不善之名對立，豈有道之世哉。憨山以世之善人為不善人之師、不善人為善人之資，由其飾智矜愚、修身明污，故皆知師之可貴；擇類而教、樂得而育，故皆知資之可愛。魏源以不藏其明者好為人師、顯刑其罪，故多棄人；有道者之天明既藏而不露，則不好為人師、不欲以善自名。王夫之謂善惡之意消，師資之名亦泯。諸家皆以師資相形而立，惟解「資」有取用、助益、憑藉之別。", "introTrad": "河上公以人之行善者，聖人即以為人師；資，用也，人行不善者，聖人猶教道使為善，得以給用。王弼以舉善以師不善，故謂之師；資，取也，善人以善齊不善，以善棄不善，故不善人為善人之所取。成玄英以善人即向來襲明之人，恒懷大心、先物後己，引導眾生，允當宗匠；資，用也，亦是助益之義，善人化導群品，即用不善之類而為福田，以彼眾生益成我德。唐玄宗御注以師、法、資、取分釋，善人可師法，不善人可取以役使；御疏以善人正慧可為不善人之師法，以聞道勤行必資宗匠，不善之人善人可取以役使。李榮以行與道合、德能利物為善人，以人之儀表、物之楷模為師，以闇者求明、受之以作役、具之以束脩為資。陸希聲以善人為善於其事之人、不善人為不善於其事之人，師者人所尊事以為法，資者如以財貨給人俾人賴之而成；彼善此不善相形，則善可為師，不善可為資。呂惠卿以善不善之名生於對待，明人之不善則何棄之有。蘇轍以聖人無心於教故不愛其資，天下無心於學故不貴其師，聖人非獨忘天下，亦能使天下忘我。吳澄以師者人所尊事以為法、資者如以財貨給人俾人賴之，善不善相形而師資之名立；然善不善之名對立，豈有道之世哉。憨山以世之善人為不善人之師、不善人為善人之資，由其飾智矜愚、修身明污，故皆知師之可貴；擇類而教、樂得而育，故皆知資之可愛。魏源以不藏其明者好為人師、顯刑其罪，故多棄人；有道者之天明既藏而不露，則不好為人師、不欲以善自名。王夫之謂善惡之意消，師資之名亦泯。諸家皆以師資相形而立，惟解「資」有取用、助益、憑藉之別。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "人之行善者，聖人即以為人師；資，用也，人行不善者，聖人教道使為善，得以給用。", "thesisTrad": "人之行善者，聖人即以為人師；資，用也，人行不善者，聖人教道使為善，得以給用。", "noteIds": [ "c009", "c010" ], "workTypeSimp": "注", "thesisSimp": "人之行善者，圣人即以为人师；资，用也，人行不善者，圣人教道使为善，得以给用。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "舉善以師不善，故謂之師；善人以善齊不善，故不善人為善人之所取。", "thesisTrad": "舉善以師不善，故謂之師；善人以善齊不善，故不善人為善人之所取。", "noteIds": [ "c018", "c019" ], "workTypeSimp": "注", "thesisSimp": "举善以师不善，故谓之师；善人以善齐不善，故不善人为善人之所取。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "善人恒懷大心、先物後己，引導眾生，允當宗匠；用不善之類而為福田，以彼眾生益成我德。", "thesisTrad": "善人恒懷大心、先物後己，引導眾生，允當宗匠；用不善之類而為福田，以彼眾生益成我德。", "noteIds": [ "c029", "c030" ], "workTypeSimp": "疏", "thesisSimp": "善人恒怀大心、先物后己，引导众生，允当宗匠；用不善之类而为福田，以彼众生益成我德。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "師，法；資，取。善人可師法，不善人可取以役使之。", "thesisTrad": "師，法；資，取。善人可師法，不善人可取以役使之。", "noteIds": [ "c048", "c049", "c050" ], "workTypeSimp": "御注", "thesisSimp": "师，法；资，取。善人可师法，不善人可取以役使之。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "行與道合、德能利物為善人，人之儀表、物之楷模為師；闇者求明、受之以作役、具之以束脩為資。", "thesisTrad": "行與道合、德能利物為善人，人之儀表、物之楷模為師；闇者求明、受之以作役、具之以束脩為資。", "noteIds": [ "c062" ], "workTypeSimp": "注", "thesisSimp": "行与道合、德能利物为善人，人之仪表、物之楷模为师；暗者求明、受之以作役、具之以束修为资。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "善不善相形而師資之名立，明人之不善則何棄之有。", "thesisTrad": "善不善相形而師資之名立，明人之不善則何棄之有。", "noteIds": [ "c064" ], "workTypeSimp": "传", "thesisSimp": "善不善相形而师资之名立，明人之不善则何弃之有。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "善不善之名生於對待，明人之不善則何棄之有。", "thesisTrad": "善不善之名生於對待，明人之不善則何棄之有。", "noteIds": [ "c065" ], "workTypeSimp": "传", "thesisSimp": "善不善之名生于对待，明人之不善则何弃之有。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人無心於教故不愛其資，天下無心於學故不貴其師。", "thesisTrad": "聖人無心於教故不愛其資，天下無心於學故不貴其師。", "noteIds": [ "c072" ], "workTypeSimp": "解", "thesisSimp": "圣人无心于教故不爱其资，天下无心于学故不贵其师。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "善不善相形而師資之名立；然善不善之名對立，豈有道之世哉。", "thesisTrad": "善不善相形而師資之名立；然善不善之名對立，豈有道之世哉。", "noteIds": [ "c078" ], "workTypeSimp": "注", "thesisSimp": "善不善相形而师资之名立；然善不善之名对立，岂有道之世哉。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "世之善人為不善人之師，不善人為善人之資；擇類而教則知資之可愛。", "thesisTrad": "世之善人為不善人之師，不善人為善人之資；擇類而教則知資之可愛。", "noteIds": [ "c080" ], "workTypeSimp": "解", "thesisSimp": "世之善人为不善人之师，不善人为善人之资；择类而教则知资之可爱。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "不藏其明者好為人師、顯刑其罪，故多棄人；有道者則不好為人師、不欲以善自名。", "thesisTrad": "不藏其明者好為人師、顯刑其罪，故多棄人；有道者則不好為人師、不欲以善自名。", "noteIds": [ "c081" ], "workTypeSimp": "本义", "thesisSimp": "不藏其明者好为人师、显刑其罪，故多弃人；有道者则不好为人师、不欲以善自名。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "善惡之意消，師資之名亦泯。", "thesisTrad": "善惡之意消，師資之名亦泯。", "noteIds": [ "c082" ], "workTypeSimp": "衍", "thesisSimp": "善恶之意消，师资之名亦泯。" } }, "chain": [ { "noteId": "c009", "relation": "立論", "relationTrad": "立論", "text": "河上公謂人之行善者，聖人即以為人師；資，用也，不善者教道使為善，得以給用。", "textTrad": "河上公謂人之行善者，聖人即以為人師；資，用也，不善者教道使為善，得以給用。", "relationSimp": "立论", "textSimp": "河上公谓人之行善者，圣人即以为人师；资，用也，不善者教道使为善，得以给用。" }, { "noteId": "c018", "relation": "注", "relationTrad": "注", "text": "王弼謂舉善以師不善，故謂之師；善人以善齊不善，故不善人為善人之所取。", "textTrad": "王弼謂舉善以師不善，故謂之師；善人以善齊不善，故不善人為善人之所取。", "relationSimp": "注", "textSimp": "王弼谓举善以师不善，故谓之师；善人以善齐不善，故不善人为善人之所取。" }, { "noteId": "c029", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂善人恒懷大心、先物後己，引導眾生，允當宗匠。", "textTrad": "成玄英謂善人恒懷大心、先物後己，引導眾生，允當宗匠。", "relationSimp": "疏", "textSimp": "成玄英谓善人恒怀大心、先物后己，引导众生，允当宗匠。" }, { "noteId": "c048", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂師，法；資，取。善人可師法，不善人可取以役使。", "textTrad": "唐玄宗謂師，法；資，取。善人可師法，不善人可取以役使。", "relationSimp": "御注", "textSimp": "唐玄宗谓师，法；资，取。善人可师法，不善人可取以役使。" }, { "noteId": "c062", "relation": "注", "relationTrad": "注", "text": "李榮謂行與道合、德能利物為善人，人之儀表、物之楷模為師。", "textTrad": "李榮謂行與道合、德能利物為善人，人之儀表、物之楷模為師。", "relationSimp": "注", "textSimp": "李荣谓行与道合、德能利物为善人，人之仪表、物之楷模为师。" }, { "noteId": "c064", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂善不善相形而師資之名立，明人之不善則何棄之有。", "textTrad": "陸希聲謂善不善相形而師資之名立，明人之不善則何棄之有。", "relationSimp": "传", "textSimp": "陆希声谓善不善相形而师资之名立，明人之不善则何弃之有。" }, { "noteId": "c065", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂善不善之名生於對待，明人之不善則何棄之有。", "textTrad": "呂惠卿謂善不善之名生於對待，明人之不善則何棄之有。", "relationSimp": "传", "textSimp": "吕惠卿谓善不善之名生于对待，明人之不善则何弃之有。" }, { "noteId": "c072", "relation": "解", "relationTrad": "解", "text": "蘇轍謂聖人無心於教故不愛其資，天下無心於學故不貴其師。", "textTrad": "蘇轍謂聖人無心於教故不愛其資，天下無心於學故不貴其師。", "relationSimp": "解", "textSimp": "苏辙谓圣人无心于教故不爱其资，天下无心于学故不贵其师。" }, { "noteId": "c078", "relation": "注", "relationTrad": "注", "text": "吳澄謂善不善相形而師資之名立，然善不善之名對立，豈有道之世哉。", "textTrad": "吳澄謂善不善相形而師資之名立，然善不善之名對立，豈有道之世哉。", "relationSimp": "注", "textSimp": "吴澄谓善不善相形而师资之名立，然善不善之名对立，岂有道之世哉。" }, { "noteId": "c080", "relation": "解", "relationTrad": "解", "text": "憨山謂世之善人為不善人之師，不善人為善人之資。", "textTrad": "憨山謂世之善人為不善人之師，不善人為善人之資。", "relationSimp": "解", "textSimp": "憨山谓世之善人为不善人之师，不善人为善人之资。" }, { "noteId": "c081", "relation": "本義", "relationTrad": "本義", "text": "魏源謂不藏其明者好為人師、顯刑其罪，故多棄人；有道者則不好為人師。", "textTrad": "魏源謂不藏其明者好為人師、顯刑其罪，故多棄人；有道者則不好為人師。", "relationSimp": "本义", "textSimp": "魏源谓不藏其明者好为人师、显刑其罪，故多弃人；有道者则不好为人师。" }, { "noteId": "c082", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂善惡之意消，師資之名亦泯。", "textTrad": "王夫之謂善惡之意消，師資之名亦泯。", "relationSimp": "衍", "textSimp": "王夫之谓善恶之意消，师资之名亦泯。" } ], "nameSimp": "故善人者，不善人之师；不善人者，善人之资", "questionSimp": "善人与不善人何以互为师资？师资之分是自然相形，还是圣人教化所立？", "introSimp": "河上公以人之行善者，圣人即以为人师；资，用也，人行不善者，圣人犹教道使为善，得以给用。王弼以举善以师不善，故谓之师；资，取也，善人以善齐不善，以善弃不善，故不善人为善人之所取。成玄英以善人即向来袭明之人，恒怀大心、先物后己，引导众生，允当宗匠；资，用也，亦是助益之义，善人化导群品，即用不善之类而为福田，以彼众生益成我德。唐玄宗御注以师、法、资、取分释，善人可师法，不善人可取以役使；御疏以善人正慧可为不善人之师法，以闻道勤行必资宗匠，不善之人善人可取以役使。李荣以行与道合、德能利物为善人，以人之仪表、物之楷模为师，以暗者求明、受之以作役、具之以束修为资。陆希声以善人为善于其事之人、不善人为不善于其事之人，师者人所尊事以为法，资者如以财货给人俾人赖之而成；彼善此不善相形，则善可为师，不善可为资。吕惠卿以善不善之名生于对待，明人之不善则何弃之有。苏辙以圣人无心于教故不爱其资，天下无心于学故不贵其师，圣人非独忘天下，亦能使天下忘我。吴澄以师者人所尊事以为法、资者如以财货给人俾人赖之，善不善相形而师资之名立；然善不善之名对立，岂有道之世哉。憨山以世之善人为不善人之师、不善人为善人之资，由其饰智矜愚、修身明污，故皆知师之可贵；择类而教、乐得而育，故皆知资之可爱。魏源以不藏其明者好为人师、显刑其罪，故多弃人；有道者之天明既藏而不露，则不好为人师、不欲以善自名。王夫之谓善恶之意消，师资之名亦泯。诸家皆以师资相形而立，惟解「资」有取用、助益、凭借之别。" }, { "id": "bu-gui-qi-shi", "name": "不貴其師，不愛其資，雖智大迷，是謂要妙", "nameTrad": "不貴其師，不愛其資，雖智大迷，是謂要妙", "question": "為何不貴其師、不愛其資？「雖智大迷」是聖人自晦，還是凡俗不悟？「要妙」究竟指什麼？", "questionTrad": "為何不貴其師、不愛其資？「雖智大迷」是聖人自晦，還是凡俗不悟？「要妙」究竟指什麼？", "intro": "河上公以不貴其師則獨無輔，不愛其資則無所使；雖自以為智，實大迷惑，能通此意則知微妙要道。王弼以雖有其智而自任其智、不因物，於其道必失，故曰雖智大迷。成玄英以不貴其師則無能化、不愛其資則無所化，前以聖導凡、今明凡聖平等，故遣師資；師資兩忘、聖凡一揆，俗知分別雖似大迷，據理而言實成要妙。唐玄宗御注以貴師為存學相、愛資為存教相，學相教相既空，故貴愛兩忘而道自化；御疏以漸頓階級、造極都空申之，凡俗執學滯教則以為大迷，以道觀之是謂要妙。李榮以尊師重道為貴、仁惠善誘為愛，若師不愛資則玄流不潤，資不貴師則慧路難反，悟之者要妙、昏之者大迷。陸希聲以不貴其師者不欲就眾人之所善而彰彼不善，不愛其資者不欲因他人之不善而成己之善，此為善救之術、要約之妙用。呂惠卿以志道者忘心，不知師之可貴、資之可愛，則雖智者有所不知而遠迷，以智求之而不得，此道之所以為要妙。蘇轍以聖人之妙雖智者有所不諭。吳澄以愛為喜好、要為至極、妙為玄不可測，善不善之名俱泯、一概玄同，雖有智者亦大迷而不知孰善孰不善，斯為要妙。憨山以兼忘天下易、使天下忘己難，雖在智者猶大迷而不知，所過者化、所存者神，是謂要妙。魏源以己雖大智而渾然無所分別，不啻大迷，故人亦忘彼之為善、己之為不善，此為襲明之妙用，至要不煩而至妙不測。王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。諸家皆以貴愛兩忘、善不善之名俱泯為要妙，惟解「大迷」有聖人自晦、凡俗不悟之別。", "introTrad": "河上公以不貴其師則獨無輔，不愛其資則無所使；雖自以為智，實大迷惑，能通此意則知微妙要道。王弼以雖有其智而自任其智、不因物，於其道必失，故曰雖智大迷。成玄英以不貴其師則無能化、不愛其資則無所化，前以聖導凡、今明凡聖平等，故遣師資；師資兩忘、聖凡一揆，俗知分別雖似大迷，據理而言實成要妙。唐玄宗御注以貴師為存學相、愛資為存教相，學相教相既空，故貴愛兩忘而道自化；御疏以漸頓階級、造極都空申之，凡俗執學滯教則以為大迷，以道觀之是謂要妙。李榮以尊師重道為貴、仁惠善誘為愛，若師不愛資則玄流不潤，資不貴師則慧路難反，悟之者要妙、昏之者大迷。陸希聲以不貴其師者不欲就眾人之所善而彰彼不善，不愛其資者不欲因他人之不善而成己之善，此為善救之術、要約之妙用。呂惠卿以志道者忘心，不知師之可貴、資之可愛，則雖智者有所不知而遠迷，以智求之而不得，此道之所以為要妙。蘇轍以聖人之妙雖智者有所不諭。吳澄以愛為喜好、要為至極、妙為玄不可測，善不善之名俱泯、一概玄同，雖有智者亦大迷而不知孰善孰不善，斯為要妙。憨山以兼忘天下易、使天下忘己難，雖在智者猶大迷而不知，所過者化、所存者神，是謂要妙。魏源以己雖大智而渾然無所分別，不啻大迷，故人亦忘彼之為善、己之為不善，此為襲明之妙用，至要不煩而至妙不測。王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。諸家皆以貴愛兩忘、善不善之名俱泯為要妙，惟解「大迷」有聖人自晦、凡俗不悟之別。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "不貴師則無輔，不愛資則無使；雖自以為智，實大迷惑，能通此意則知微妙要道。", "thesisTrad": "不貴師則無輔，不愛資則無使；雖自以為智，實大迷惑，能通此意則知微妙要道。", "noteIds": [ "c011", "c012" ], "workTypeSimp": "注", "thesisSimp": "不贵师则无辅，不爱资则无使；虽自以为智，实大迷惑，能通此意则知微妙要道。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "自任其智、不因物，於其道必失，故曰雖智大迷。", "thesisTrad": "自任其智、不因物，於其道必失，故曰雖智大迷。", "noteIds": [ "c020" ], "workTypeSimp": "注", "thesisSimp": "自任其智、不因物，于其道必失，故曰虽智大迷。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "師資兩忘、聖凡一揆，俗知分別雖似大迷，據理而言實成要妙。", "thesisTrad": "師資兩忘、聖凡一揆，俗知分別雖似大迷，據理而言實成要妙。", "noteIds": [ "c031", "c032" ], "workTypeSimp": "疏", "thesisSimp": "师资两忘、圣凡一揆，俗知分别虽似大迷，据理而言实成要妙。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "貴師為存學相、愛資為存教相，學相教相既空，則貴愛兩忘而道自化。", "thesisTrad": "貴師為存學相、愛資為存教相，學相教相既空，則貴愛兩忘而道自化。", "noteIds": [ "c051", "c052", "c053" ], "workTypeSimp": "御注", "thesisSimp": "贵师为存学相、爱资为存教相，学相教相既空，则贵爱两忘而道自化。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "尊師重道為貴、仁惠善誘為愛；悟之者要妙、昏之者大迷。", "thesisTrad": "尊師重道為貴、仁惠善誘為愛；悟之者要妙、昏之者大迷。", "noteIds": [ "c063" ], "workTypeSimp": "注", "thesisSimp": "尊师重道为贵、仁惠善诱为爱；悟之者要妙、昏之者大迷。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "不貴其師者不欲彰彼不善，不愛其資者不欲成己之善，此為善救之術、要約之妙用。", "thesisTrad": "不貴其師者不欲彰彼不善，不愛其資者不欲成己之善，此為善救之術、要約之妙用。", "noteIds": [ "c064" ], "workTypeSimp": "传", "thesisSimp": "不贵其师者不欲彰彼不善，不爱其资者不欲成己之善，此为善救之术、要约之妙用。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "志道者忘心，不知師之可貴、資之可愛，則雖智者有所不知而遠迷。", "thesisTrad": "志道者忘心，不知師之可貴、資之可愛，則雖智者有所不知而遠迷。", "noteIds": [ "c065" ], "workTypeSimp": "传", "thesisSimp": "志道者忘心，不知师之可贵、资之可爱，则虽智者有所不知而远迷。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人之妙，雖智者有所不諭。", "thesisTrad": "聖人之妙，雖智者有所不諭。", "noteIds": [ "c073" ], "workTypeSimp": "解", "thesisSimp": "圣人之妙，虽智者有所不谕。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "善不善之名俱泯、一概玄同，雖有智者亦大迷而不知孰善孰不善，斯為要妙。", "thesisTrad": "善不善之名俱泯、一概玄同，雖有智者亦大迷而不知孰善孰不善，斯為要妙。", "noteIds": [ "c079" ], "workTypeSimp": "注", "thesisSimp": "善不善之名俱泯、一概玄同，虽有智者亦大迷而不知孰善孰不善，斯为要妙。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "兼忘天下易、使天下忘己難，雖在智者猶大迷而不知，是謂要妙。", "thesisTrad": "兼忘天下易、使天下忘己難，雖在智者猶大迷而不知，是謂要妙。", "noteIds": [ "c080" ], "workTypeSimp": "解", "thesisSimp": "兼忘天下易、使天下忘己难，虽在智者犹大迷而不知，是谓要妙。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "己雖大智而渾然無所分別，不啻大迷，此為襲明之妙用，至要不煩而至妙不測。", "thesisTrad": "己雖大智而渾然無所分別，不啻大迷，此為襲明之妙用，至要不煩而至妙不測。", "noteIds": [ "c081" ], "workTypeSimp": "本义", "thesisSimp": "己虽大智而浑然无所分别，不啻大迷，此为袭明之妙用，至要不烦而至妙不测。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "善惡之意消，而言行閉結之所攝者要妙不可窺。", "thesisTrad": "善惡之意消，而言行閉結之所攝者要妙不可窺。", "noteIds": [ "c082" ], "workTypeSimp": "衍", "thesisSimp": "善恶之意消，而言行闭结之所摄者要妙不可窥。" } }, "chain": [ { "noteId": "c011", "relation": "立論", "relationTrad": "立論", "text": "河上公謂不貴師則無輔，不愛資則無使；雖自以為智，實大迷惑。", "textTrad": "河上公謂不貴師則無輔，不愛資則無使；雖自以為智，實大迷惑。", "relationSimp": "立论", "textSimp": "河上公谓不贵师则无辅，不爱资则无使；虽自以为智，实大迷惑。" }, { "noteId": "c020", "relation": "注", "relationTrad": "注", "text": "王弼謂自任其智、不因物，於其道必失，故曰雖智大迷。", "textTrad": "王弼謂自任其智、不因物，於其道必失，故曰雖智大迷。", "relationSimp": "注", "textSimp": "王弼谓自任其智、不因物，于其道必失，故曰虽智大迷。" }, { "noteId": "c031", "relation": "疏", "relationTrad": "疏", "text": "成玄英謂師資兩忘、聖凡一揆，俗知分別雖似大迷，據理而言實成要妙。", "textTrad": "成玄英謂師資兩忘、聖凡一揆，俗知分別雖似大迷，據理而言實成要妙。", "relationSimp": "疏", "textSimp": "成玄英谓师资两忘、圣凡一揆，俗知分别虽似大迷，据理而言实成要妙。" }, { "noteId": "c051", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂貴師為存學相、愛資為存教相，學相教相既空，則貴愛兩忘而道自化。", "textTrad": "唐玄宗謂貴師為存學相、愛資為存教相，學相教相既空，則貴愛兩忘而道自化。", "relationSimp": "御注", "textSimp": "唐玄宗谓贵师为存学相、爱资为存教相，学相教相既空，则贵爱两忘而道自化。" }, { "noteId": "c053", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗謂師資兩忘，是謂玄德；以道觀之，是謂要妙。", "textTrad": "唐玄宗謂師資兩忘，是謂玄德；以道觀之，是謂要妙。", "relationSimp": "御注", "textSimp": "唐玄宗谓师资两忘，是谓玄德；以道观之，是谓要妙。" }, { "noteId": "c063", "relation": "注", "relationTrad": "注", "text": "李榮謂尊師重道為貴、仁惠善誘為愛；悟之者要妙、昏之者大迷。", "textTrad": "李榮謂尊師重道為貴、仁惠善誘為愛；悟之者要妙、昏之者大迷。", "relationSimp": "注", "textSimp": "李荣谓尊师重道为贵、仁惠善诱为爱；悟之者要妙、昏之者大迷。" }, { "noteId": "c064", "relation": "傳", "relationTrad": "傳", "text": "陸希聲謂不貴其師者不欲彰彼不善，不愛其資者不欲成己之善，此為要約之妙用。", "textTrad": "陸希聲謂不貴其師者不欲彰彼不善，不愛其資者不欲成己之善，此為要約之妙用。", "relationSimp": "传", "textSimp": "陆希声谓不贵其师者不欲彰彼不善，不爱其资者不欲成己之善，此为要约之妙用。" }, { "noteId": "c065", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿謂志道者忘心，不知師之可貴、資之可愛，則雖智者有所不知而遠迷。", "textTrad": "呂惠卿謂志道者忘心，不知師之可貴、資之可愛，則雖智者有所不知而遠迷。", "relationSimp": "传", "textSimp": "吕惠卿谓志道者忘心，不知师之可贵、资之可爱，则虽智者有所不知而远迷。" }, { "noteId": "c073", "relation": "解", "relationTrad": "解", "text": "蘇轍謂聖人之妙，雖智者有所不諭。", "textTrad": "蘇轍謂聖人之妙，雖智者有所不諭。", "relationSimp": "解", "textSimp": "苏辙谓圣人之妙，虽智者有所不谕。" }, { "noteId": "c079", "relation": "注", "relationTrad": "注", "text": "吳澄謂善不善之名俱泯、一概玄同，雖有智者亦大迷而不知，斯為要妙。", "textTrad": "吳澄謂善不善之名俱泯、一概玄同，雖有智者亦大迷而不知，斯為要妙。", "relationSimp": "注", "textSimp": "吴澄谓善不善之名俱泯、一概玄同，虽有智者亦大迷而不知，斯为要妙。" }, { "noteId": "c080", "relation": "解", "relationTrad": "解", "text": "憨山謂兼忘天下易、使天下忘己難，雖在智者猶大迷而不知，是謂要妙。", "textTrad": "憨山謂兼忘天下易、使天下忘己難，雖在智者猶大迷而不知，是謂要妙。", "relationSimp": "解", "textSimp": "憨山谓兼忘天下易、使天下忘己难，虽在智者犹大迷而不知，是谓要妙。" }, { "noteId": "c081", "relation": "本義", "relationTrad": "本義", "text": "魏源謂己雖大智而渾然無所分別，不啻大迷，此為襲明之妙用。", "textTrad": "魏源謂己雖大智而渾然無所分別，不啻大迷，此為襲明之妙用。", "relationSimp": "本义", "textSimp": "魏源谓己虽大智而浑然无所分别，不啻大迷，此为袭明之妙用。" }, { "noteId": "c082", "relation": "衍", "relationTrad": "衍", "text": "王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。", "textTrad": "王夫之謂善惡之意消，而言行閉結之所攝者要妙不可窺。", "relationSimp": "衍", "textSimp": "王夫之谓善恶之意消，而言行闭结之所摄者要妙不可窥。" } ], "nameSimp": "不贵其师，不爱其资，虽智大迷，是谓要妙", "questionSimp": "为何不贵其师、不爱其资？「虽智大迷」是圣人自晦，还是凡俗不悟？「要妙」究竟指什么？", "introSimp": "河上公以不贵其师则独无辅，不爱其资则无所使；虽自以为智，实大迷惑，能通此意则知微妙要道。王弼以虽有其智而自任其智、不因物，于其道必失，故曰虽智大迷。成玄英以不贵其师则无能化、不爱其资则无所化，前以圣导凡、今明凡圣平等，故遣师资；师资两忘、圣凡一揆，俗知分别虽似大迷，据理而言实成要妙。唐玄宗御注以贵师为存学相、爱资为存教相，学相教相既空，故贵爱两忘而道自化；御疏以渐顿阶级、造极都空申之，凡俗执学滞教则以为大迷，以道观之是谓要妙。李荣以尊师重道为贵、仁惠善诱为爱，若师不爱资则玄流不润，资不贵师则慧路难反，悟之者要妙、昏之者大迷。陆希声以不贵其师者不欲就众人之所善而彰彼不善，不爱其资者不欲因他人之不善而成己之善，此为善救之术、要约之妙用。吕惠卿以志道者忘心，不知师之可贵、资之可爱，则虽智者有所不知而远迷，以智求之而不得，此道之所以为要妙。苏辙以圣人之妙虽智者有所不谕。吴澄以爱为喜好、要为至极、妙为玄不可测，善不善之名俱泯、一概玄同，虽有智者亦大迷而不知孰善孰不善，斯为要妙。憨山以兼忘天下易、使天下忘己难，虽在智者犹大迷而不知，所过者化、所存者神，是谓要妙。魏源以己虽大智而浑然无所分别，不啻大迷，故人亦忘彼之为善、己之为不善，此为袭明之妙用，至要不烦而至妙不测。王夫之谓善恶之意消，而言行闭结之所摄者要妙不可窥。诸家皆以贵爱两忘、善不善之名俱泯为要妙，惟解「大迷」有圣人自晦、凡俗不悟之别。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.890Z", "keyPrefix": "laozi-27", "idRules": { "chapter": "章节目录名（slug），如 01；URL 为 /laozi/01/。", "sentence": "章内局部编号 sNNN，全篇引用使用 laozi-01:sNNN；页面锚点继续使用 #sNNN。", "commentary": "章内注号 cNNN，字词注 nNNN，校记 kNNN；编号在章内稳定，跨章引用时加章节前缀。", "paragraph": "章内段落号 pNNN，与 sentence.paragraph 对应。" }, "book": { "id": "laozi", "slug": "laozi", "title": "老子", "titleSimp": "老子", "author": "老聃", "authorSimp": "老聃", "era": "春秋", "eraSimp": "春秋", "editor": "河上公、王弼等", "editorSimp": "河上公、王弼等", "edition": "王弼《老子注》", "editionSimp": "王弼《老子注》", "baseLabel": "王弼《老子注》", "baseLabelSimp": "王弼《老子注》", "separationLabel": "河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、嚴遵指歸、李榮注、陸希聲傳、呂惠卿傳、蘇轍老子解、吳澄道德真經注、憨山道德經解、魏源老子本義、俞樾平議、王夫之老子衍十四家", "separationLabelSimp": "河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、严遵指归、李荣注、陆希声传、吕惠卿传、苏辙老子解、吴澄道德真经注、憨山道德经解、魏源老子本义、俞樾平议、王夫之老子衍十四家", "intro": "《老子》八十一章，分道經、德經。LibreBook 以王弼《老子注》為底本，逐章整理正文、舊注、今譯與校記；第一至八十一章已上線，全帙完竣。", "introSimp": "《老子》八十一章，分道经、德经。LibreBook 以王弼《老子注》为底本，逐章整理正文、旧注、今译与校记；第一至八十一章已上线，全帙完竣。" }, "volume": { "id": "daojing", "order": 1, "title": "道經", "titleSimp": "道经" }, "chapter": { "id": "laozi-27", "slug": "27", "order": 27, "title": "第二十七章", "titleSimp": "第二十七章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「善行無轍迹，善言無瑕謫，善數不用籌策」發端，次言「善閉無關楗而不可開，善結無繩約而不可解」，轉出「聖人常善救人，故無棄人；常善救物，故無棄物」「是謂襲明」，復言「善人者，不善人之師；不善人者，善人之資」，末以「不貴其師，不愛其資，雖智大迷，是謂要妙」收束；附河上公、王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十二家注疏，嚴遵此章無輯文、俞樾未列；河上公、王弼、成玄英、唐玄宗、李榮、蘇轍、吳澄逐句分疏，陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋；河上公題「巧用」、唐玄宗題「善行無轍迹章」，吳澄、魏源以此章為其第二十三章，王弼此章注凡八條，「常善救物」「是謂襲明」「是謂要妙」無注，異文並見校記。", "summarySimp": "以「善行无辙迹，善言无瑕谪，善数不用筹策」发端，次言「善闭无关楗而不可开，善结无绳约而不可解」，转出「圣人常善救人，故无弃人；常善救物，故无弃物」「是谓袭明」，复言「善人者，不善人之师；不善人者，善人之资」，末以「不贵其师，不爱其资，虽智大迷，是谓要妙」收束；附河上公、王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十二家注疏，严遵此章无辑文、俞樾未列；河上公、王弼、成玄英、唐玄宗、李荣、苏辙、吴澄逐句分疏，陆希声、吕惠卿、憨山、魏源、王夫之各以整章一段通释；河上公题「巧用」、唐玄宗题「善行无辙迹章」，吴澄、魏源以此章为其第二十三章，王弼此章注凡八条，「常善救物」「是谓袭明」「是谓要妙」无注，异文并见校记。", "dataFile": "data/chapters/laozi-27.json", "relationsFile": "data/commentary-relations-laozi-27.json", "url": "/laozi/27/", "orderLabel": "第二十七", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005", "s006" ], "count": 6 } ], 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