{ "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-28", "no": 28, "part": "道經", "partSimp": "道经", "title": "第二十八章", "titleSimp": "第二十八章", "intro": "《老子》第二十八章，河上公題「反樸」，唐玄宗題「知其雄章」。全章五句：前三句以「知其雄，守其雌」「知其白，守其黑」「知其榮，守其辱」三組對舉，分系「為天下谿」「為天下式」「為天下谷」，而歸於「常德不離」「常德不忒」「常德乃足」，終以「復歸於嬰兒」「復歸於無極」「復歸於樸」；第四句言樸散為器、聖人用之為官長；末句以「大制不割」收之。河上公以雄喻尊、雌喻卑，自知尊顯而守以卑微，去雄之強梁、就雌之柔和，則天下歸之如水入深谿；白喻昭昭、黑喻默默，自知明達而守以默默，則可為天下法式；榮喻尊貴、辱喻污濁，自知榮貴而守以污濁，則天下歸之如水流深谷；常德乃止於己，復歸質樸而不為文飾；樸散為器用，道散則為神明、日月、五行，聖人外用則為百官之元長；以大道制御天下，無所割傷。王弼以雄為先、雌為後，知為天下之先而必後，故聖人後其身而身先；谿不求物而物自歸，嬰兒不用智而合自然之智；式為模則，忒為差，無極為不可窮；此三者言常反終而後德全其所處；樸為真，真散則百行出、殊類生，聖人因其分散而立官長，以善為師、不善為資，移風易俗，復使歸於一；大制者以天下之心為心，故無割。成玄英以谿為逕，雄為剛躁、雌為柔靜，知剛猛適歸死滅、柔靜必致長生，故棄雄守雌為天下之要逕；白黑取韜光晦迹、不忤於物；榮辱明倚伏無常、貴以賤為本；樸為真本，三種修學為道之要；樸散為器，則從本降迹、為君馭世、為師導俗；大制則亭毒群品、推功於物而不為宰主。唐玄宗御注以知雄守雌為靜謙德物歸，德雖明白當如暗昧，德雖尊榮常守卑辱；御疏申以雄過當、雌卑弱，俱未適中，必緣督以為經，知雄守雌則可、知雌守雄則敗；又以道為德體、德為道用，論用則常德乃足，論體則復歸於樸；大制群生，動植咸遂，曾不割傷。嚴遵輯文謂復歸於嬰兒則蠢然無所知，反於未生、復於未始、與道為常則歸於無極，道充德足則萬物大淳樸。李榮以不諂不驕、不靜不躁、不滯兩邊、自合中道釋知守，以谿壑處下、眾流歸之喻謙退；大白若辱、大智若愚為法式；在貴如賤、處榮若辱則常德自滿；樸散為器，天尊地卑、君貴臣賤之體既著，樹君統御而無割。陸希聲以弱勝強、靜勝動為術，後身而身先、卑道而道尊，谿以卑為用、式可法而則、谷體實而用虛，終以大道不器故能用器、大制不割故能宰物。呂惠卿以雄動雌靜、雄剛雌柔、雄倡雌和，知雄守雌則篤靜致柔、和而不倡；谿受而不拒、輸而不積，故常德不離；白黑以受采不受染、抱一為式；榮辱以去華歸根、虛而能盈為谷；樸為真之全而物之混成，未為器故能大能小、能曲能直；樸散為器則能大不能小，故聖人用之為官長而已；抱樸以制天下，如庖丁解牛，游刃有餘，何事於割。蘇轍以先後、明闇、貴賤皆物之及我者，去妄復性，性愈明則守愈下、德愈厚則歸愈大；知雄守雌為知性，爭心止而天下爭先者歸之如水赴谿，然如嬰兒能受而未能用；知白守黑為見性，居闇視明而眾明則之；知榮守辱為復性，處辱無憾、如谷虛受；樸散為器，如人君分政立官長，因其勢之自然，雖制而非割裂。吳澄以白黑、雄雌、榮辱三節次序與通行本不同，謂常德為冲虛不盈之德，寧黑毋白、寧雌毋雄、寧辱毋榮，知彼可尚而寧守此自處於下；無極、嬰兒、樸皆喻太初之道；樸未散則抱天質之全，既散而猶欲復歸其全，則已散如未散，大制以不制為制，故不割裂。憨山以知道為難、守道為要，知字即悟；氣與道合、心超物表，順物委蛇而不與物競，故為天下谿；智包天地而不自用其知，故為天下式；知道光一世而不自有其德，蒙恥含垢以守之，故為天下谷；虛而能應物，故樸散為器，範圍天地、曲成萬物而無棄人棄物，故大制不割。魏源以守雌不求勝、守黑不分別、守辱無歆艷，樸不可一器名，以道制器則器反為樸，是雖宰制而未嘗割裂其樸；又謂上三節自末返本、此二句由本為末，不制之制斯為大制。王夫之以雌雄、白黑、榮辱各有對待，知者歸清、守者歸濁，然致意於知而收功於守，以物極必反、反者可長主；嬰兒可壯而壯不可稚，無極可有而有不可無，樸可琢而琢不可樸；聖人環中以游，制定而清濁各歸其墟，赫然大制，不得已而求其用，則雌、黑、辱執其權以老天下之器。本站以王弼《老子注》為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、嚴遵指歸、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯。", "introSimp": "《老子》第二十八章，河上公题「反朴」，唐玄宗题「知其雄章」。全章五句：前三句以「知其雄，守其雌」「知其白，守其黑」「知其荣，守其辱」三组对举，分系「为天下谿」「为天下式」「为天下谷」，而归于「常德不离」「常德不忒」「常德乃足」，终以「复归于婴儿」「复归于无极」「复归于朴」；第四句言朴散为器、圣人用之为官长；末句以「大制不割」收之。河上公以雄喻尊、雌喻卑，自知尊显而守以卑微，去雄之强梁、就雌之柔和，则天下归之如水入深谿；白喻昭昭、黑喻默默，自知明达而守以默默，则可为天下法式；荣喻尊贵、辱喻污浊，自知荣贵而守以污浊，则天下归之如水流深谷；常德乃止于己，复归质朴而不为文饰；朴散为器用，道散则为神明、日月、五行，圣人外用则为百官之元长；以大道制御天下，无所割伤。王弼以雄为先、雌为后，知为天下之先而必后，故圣人后其身而身先；谿不求物而物自归，婴儿不用智而合自然之智；式为模则，忒为差，无极为不可穷；此三者言常反终而后德全其所处；朴为真，真散则百行出、殊类生，圣人因其分散而立官长，以善为师、不善为资，移风易俗，复使归于一；大制者以天下之心为心，故无割。成玄英以谿为迳，雄为刚躁、雌为柔静，知刚猛适归死灭、柔静必致长生，故弃雄守雌为天下之要迳；白黑取韬光晦迹、不忤于物；荣辱明倚伏无常、贵以贱为本；朴为真本，三种修学为道之要；朴散为器，则从本降迹、为君驭世、为师导俗；大制则亭毒群品、推功于物而不为宰主。唐玄宗御注以知雄守雌为静谦德物归，德虽明白当如暗昧，德虽尊荣常守卑辱；御疏申以雄过当、雌卑弱，俱未适中，必缘督以为经，知雄守雌则可、知雌守雄则败；又以道为德体、德为道用，论用则常德乃足，论体则复归于朴；大制群生，动植咸遂，曾不割伤。严遵辑文谓复归于婴儿则蠢然无所知，反于未生、复于未始、与道为常则归于无极，道充德足则万物大淳朴。李荣以不谄不骄、不静不躁、不滞两边、自合中道释知守，以谿壑处下、众流归之喻谦退；大白若辱、大智若愚为法式；在贵如贱、处荣若辱则常德自满；朴散为器，天尊地卑、君贵臣贱之体既着，树君统御而无割。陆希声以弱胜强、静胜动为术，后身而身先、卑道而道尊，谿以卑为用、式可法而则、谷体实而用虚，终以大道不器故能用器、大制不割故能宰物。吕惠卿以雄动雌静、雄刚雌柔、雄倡雌和，知雄守雌则笃静致柔、和而不倡；谿受而不拒、输而不积，故常德不离；白黑以受采不受染、抱一为式；荣辱以去华归根、虚而能盈为谷；朴为真之全而物之混成，未为器故能大能小、能曲能直；朴散为器则能大不能小，故圣人用之为官长而已；抱朴以制天下，如庖丁解牛，游刃有余，何事于割。苏辙以先后、明暗、贵贱皆物之及我者，去妄复性，性愈明则守愈下、德愈厚则归愈大；知雄守雌为知性，争心止而天下争先者归之如水赴谿，然如婴儿能受而未能用；知白守黑为见性，居暗视明而众明则之；知荣守辱为复性，处辱无憾、如谷虚受；朴散为器，如人君分政立官长，因其势之自然，虽制而非割裂。吴澄以白黑、雄雌、荣辱三节次序与通行本不同，谓常德为冲虚不盈之德，宁黑毋白、宁雌毋雄、宁辱毋荣，知彼可尚而宁守此自处于下；无极、婴儿、朴皆喻太初之道；朴未散则抱天质之全，既散而犹欲复归其全，则已散如未散，大制以不制为制，故不割裂。憨山以知道为难、守道为要，知字即悟；气与道合、心超物表，顺物委蛇而不与物竞，故为天下谿；智包天地而不自用其知，故为天下式；知道光一世而不自有其德，蒙耻含垢以守之，故为天下谷；虚而能应物，故朴散为器，范围天地、曲成万物而无弃人弃物，故大制不割。魏源以守雌不求胜、守黑不分别、守辱无歆艳，朴不可一器名，以道制器则器反为朴，是虽宰制而未尝割裂其朴；又谓上三节自末返本、此二句由本为末，不制之制斯为大制。王夫之以雌雄、白黑、荣辱各有对待，知者归清、守者归浊，然致意于知而收功于守，以物极必反、反者可长主；婴儿可壮而壮不可稚，无极可有而有不可无，朴可琢而琢不可朴；圣人环中以游，制定而清浊各归其墟，赫然大制，不得已而求其用，则雌、黑、辱执其权以老天下之器。本站以王弼《老子注》为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、严遵指归、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译。", "guide": "點擊任一句可展開句注；點擊字詞可看本句訓釋；按「諸家並觀」可將同一句的舊注並列對讀，本章十三家舊注。河上公、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。嚴遵此章據《玄德纂疏》輯存三條，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，本章十三家旧注。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。严遵此章据《玄德纂疏》辑存三条，俞樾《诸子平议》此章未列。", "slug": "28", "order": 28, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「知其雄，守其雌」「知其白，守其黑」「知其榮，守其辱」三組對舉發端，分系「為天下谿」「為天下式」「為天下谷」，歸於「常德不離」「常德不忒」「常德乃足」，終以「復歸於嬰兒」「復歸於無極」「復歸於樸」；次言「樸散則為器，聖人用之則為官長」，末以「大制不割」收束；附河上公、王弼、成玄英、唐玄宗、嚴遵、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十三家注疏，嚴遵三條輯文據《玄德纂疏》輯存、俞樾未列；河上公、王弼、成玄英、唐玄宗、李榮逐句分疏，嚴遵存輯文三條，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；河上公題「反樸」、唐玄宗題「知其雄章」，吳澄、魏源以此章為其第二十四章，河上公本章據《玄德纂疏》所引，王弼此章注凡七條，異文並見校記。", "summarySimp": "以「知其雄，守其雌」「知其白，守其黑」「知其荣，守其辱」三组对举发端，分系「为天下谿」「为天下式」「为天下谷」，归于「常德不离」「常德不忒」「常德乃足」，终以「复归于婴儿」「复归于无极」「复归于朴」；次言「朴散则为器，圣人用之则为官长」，末以「大制不割」收束；附河上公、王弼、成玄英、唐玄宗、严遵、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十三家注疏，严遵三条辑文据《玄德纂疏》辑存、俞樾未列；河上公、王弼、成玄英、唐玄宗、李荣逐句分疏，严遵存辑文三条，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；河上公题「反朴」、唐玄宗题「知其雄章」，吴澄、魏源以此章为其第二十四章，河上公本章据《玄德纂疏》所引，王弼此章注凡七条，异文并见校记。", "dataFile": "data/chapters/laozi-28.json", "relationsFile": "data/commentary-relations-laozi-28.json", "url": "/laozi/28/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第二十八" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》通行本", "separation": "河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、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、嚴遵此章據《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「知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。樸散則為器，聖人用之則為官長。故大制不割」；河上公題「反樸第二十八」，唐玄宗題「知其雄章第二十八」，王弼本無章題。李榮作「樸散為器」「聖人以為官長」「是以大制無割」；魏源從《淮南子》作「大制無割」；王夫之作「大智不割」；魏源、憨山「谿」作「溪」；吳澄「乃」作「廼」。吳澄道藏本以「知其白」節居首，魏源校記則謂吳澄本雄雌節在白黑節之上，所據或別本。吳澄、魏源以此章為其第二十四章。嚴遵《指歸》道經原卷缺佚，此章《玄德纂疏》輯存三條，首條文字有訛；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》、严遵《道德真经指归》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》诸本对校；河上公、成玄英、唐玄宗、严遵此章据《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「知其雄，守其雌，为天下谿。为天下谿，常德不离，复归于婴儿。知其白，守其黑，为天下式。为天下式，常德不忒，复归于无极。知其荣，守其辱，为天下谷。为天下谷，常德乃足，复归于朴。朴散则为器，圣人用之则为官长。故大制不割」；河上公题「反朴第二十八」，唐玄宗题「知其雄章第二十八」，王弼本无章题。李荣作「朴散为器」「圣人以为官长」「是以大制无割」；魏源从《淮南子》作「大制无割」；王夫之作「大智不割」；魏源、憨山「谿」作「溪」；吴澄「乃」作「廼」。吴澄道藏本以「知其白」节居首，魏源校记则谓吴澄本雄雌节在白黑节之上，所据或别本。吴澄、魏源以此章为其第二十四章。严遵《指归》道经原卷缺佚，此章《玄德纂疏》辑存三条，首条文字有讹；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": 5, "commentaries": 54, "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「反樸」，以雄喻尊、雌喻卑，自知尊顯而守以卑微，去強梁就柔和，則天下歸之如水入深谿；白喻昭昭、黑喻默默，自知明達而守以默默，可為天下法式；榮喻尊貴、辱喻污濁，自知榮貴而守以污濁，天下歸之如水流深谷；常德止於己而復歸質樸，不為文飾；樸散為器用，道散則為神明、日月、五行，聖人外用為百官之元長；以大道制御天下，無所割傷。此章據《玄德纂疏》所引。", "count": 8, "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「反朴」，以雄喻尊、雌喻卑，自知尊显而守以卑微，去强梁就柔和，则天下归之如水入深谿；白喻昭昭、黑喻默默，自知明达而守以默默，可为天下法式；荣喻尊贵、辱喻污浊，自知荣贵而守以污浊，天下归之如水流深谷；常德止于己而复归质朴，不为文饰；朴散为器用，道散则为神明、日月、五行，圣人外用为百官之元长；以大道制御天下，无所割伤。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；此章注全存七條，以雄先雌後、知為天下先而必後釋知雄守雌，谿不求物而物自歸、嬰兒不用智而合自然之智；式為模則、忒為差、無極為不可窮；此三者言常反終而後德全其所處；樸為真，真散則百行出、殊類生，聖人因其分散而立官長，復使歸於一；大制者以天下之心為心，故無割。", "count": 7, "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；此章注全存七条，以雄先雌后、知为天下先而必后释知雄守雌，谿不求物而物自归、婴儿不用智而合自然之智；式为模则、忒为差、无极为不可穷；此三者言常反终而后德全其所处；朴为真，真散则百行出、殊类生，圣人因其分散而立官长，复使归于一；大制者以天下之心为心，故无割。", "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；此章以谿為逕，雄為剛躁、雌為柔靜，知剛猛適歸死滅、柔靜必致長生，故棄雄守雌為天下之要逕；白黑取韜光晦迹、不忤於物；榮辱明倚伏無常、貴以賤為本；樸為真本，三種修學為道之要；樸散為器，則從本降迹、為君馭世、為師導俗；大制則亭毒群品、推功於物而不為宰主。此章據《玄德纂疏》所引。", "count": 5, "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；此章以谿为迳，雄为刚躁、雌为柔静，知刚猛适归死灭、柔静必致长生，故弃雄守雌为天下之要迳；白黑取韬光晦迹、不忤于物；荣辱明倚伏无常、贵以贱为本；朴为真本，三种修学为道之要；朴散为器，则从本降迹、为君驭世、为师导俗；大制则亭毒群品、推功于物而不为宰主。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；御注以知雄守雌為靜謙德物歸，德雖明白當如暗昧，德雖尊榮常守卑辱；御疏申以雄過當、雌卑弱，俱未適中，必緣督以為經，知雄守雌則可、知雌守雄則敗；又以道為德體、德為道用，論用則常德乃足，論體則復歸於樸；大制群生，動植咸遂，曾不割傷。此章據《玄德纂疏》所引。", "count": 10, "nameSimp": "唐玄宗御注御疏", "workSimp": "道德真经注疏", "authorSimp": "李隆基", "eraSimp": "唐", "yearsSimp": "685–762", "descSimp": "帝王御注，兼采诸家；御注以知雄守雌为静谦德物归，德虽明白当如暗昧，德虽尊荣常守卑辱；御疏申以雄过当、雌卑弱，俱未适中，必缘督以为经，知雄守雌则可、知雌守雄则败；又以道为德体、德为道用，论用则常德乃足，论体则复归于朴；大制群生，动植咸遂，曾不割伤。此章据《玄德纂疏》所引。", "shortSimp": "御注" }, { "id": "yanzun", "name": "嚴遵指歸", "short": "嚴指歸", "author": "嚴遵", "work": "道德真經指歸", "era": "漢", "years": "約前 83–10", "color": "#7a5c3e", "desc": "道經原卷缺卷一至六，此章《玄德纂疏》輯存三條：謂復歸於嬰兒則蠢然無所知，反於未生、復於未始、與道為常則歸於無極，道充德足則萬物大淳樸。", "count": 3, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "道经原卷缺卷一至六，此章《玄德纂疏》辑存三条：谓复归于婴儿则蠢然无所知，反于未生、复于未始、与道为常则归于无极，道充德足则万物大淳朴。", "shortSimp": "严指归" }, { "id": "lirong", "name": "李榮注", "short": "李注", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "生卒不詳", "color": "#4f6b7a", "desc": "唐初道士，以重玄遣執解《老》；此章以不諂不驕、不靜不躁、不滯兩邊、自合中道釋知守，以谿壑處下、眾流歸之喻謙退；大白若辱、大智若愚為法式；在貴如賤、處榮若辱則常德自滿；樸散為器，天尊地卑、君貴臣賤之體既著，樹君統御而無割。其本作「樸散為器」「聖人以為官長」「是以大制無割」。", "count": 7, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "生卒不详", "descSimp": "唐初道士，以重玄遣执解《老》；此章以不谄不骄、不静不躁、不滞两边、自合中道释知守，以谿壑处下、众流归之喻谦退；大白若辱、大智若愚为法式；在贵如贱、处荣若辱则常德自满；朴散为器，天尊地卑、君贵臣贱之体既着，树君统御而无割。其本作「朴散为器」「圣人以为官长」「是以大制无割」。", "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，以弱勝強、靜勝動為術，後身而身先、卑道而道尊；谿以卑為用，式可法而則，谷體實而用虛；終以大道不器故能用器、大制不割故能宰物。", "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，以弱胜强、静胜动为术，后身而身先、卑道而道尊；谿以卑为用，式可法而则，谷体实而用虚；终以大道不器故能用器、大制不割故能宰物。", "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": "以雄動雌靜、雄剛雌柔、雄倡雌和，知雄守雌則篤靜致柔、和而不倡；谿受而不拒、輸而不積，故常德不離；白黑以受采不受染、抱一為式；榮辱以去華歸根、虛而能盈為谷；樸為真之全而物之混成，未為器故能大能小、能曲能直；樸散為器則能大不能小，故聖人用之為官長而已；抱樸以制天下，如庖丁解牛，游刃有餘，何事於割。", "count": 1, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "北宋", "yearsSimp": "1032–1111", "descSimp": "以雄动雌静、雄刚雌柔、雄倡雌和，知雄守雌则笃静致柔、和而不倡；谿受而不拒、输而不积，故常德不离；白黑以受采不受染、抱一为式；荣辱以去华归根、虚而能盈为谷；朴为真之全而物之混成，未为器故能大能小、能曲能直；朴散为器则能大不能小，故圣人用之为官长而已；抱朴以制天下，如庖丁解牛，游刃有余，何事于割。", "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": "以先後、明闇、貴賤皆物之及我者，去妄復性，性愈明則守愈下、德愈厚則歸愈大；知雄守雌為知性，爭心止而天下爭先者歸之如水赴谿，然如嬰兒能受而未能用；知白守黑為見性，居闇視明而眾明則之；知榮守辱為復性，處辱無憾、如谷虛受；樸散為器，如人君分政立官長，因其勢之自然，雖制而非割裂。", "count": 4, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "以先后、明暗、贵贱皆物之及我者，去妄复性，性愈明则守愈下、德愈厚则归愈大；知雄守雌为知性，争心止而天下争先者归之如水赴谿，然如婴儿能受而未能用；知白守黑为见性，居暗视明而众明则之；知荣守辱为复性，处辱无憾、如谷虚受；朴散为器，如人君分政立官长，因其势之自然，虽制而非割裂。", "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": "此章為其第二十四章；道藏本以白黑、雄雌、榮辱為次，謂常德為冲虛不盈之德，寧黑毋白、寧雌毋雄、寧辱毋榮，知彼可尚而寧守此自處於下；無極、嬰兒、樸皆喻太初之道；樸未散則抱天質之全，既散而猶欲復歸其全，則已散如未散，大制以不制為制，故不割裂。", "count": 5, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章为其第二十四章；道藏本以白黑、雄雌、荣辱为次，谓常德为冲虚不盈之德，宁黑毋白、宁雌毋雄、宁辱毋荣，知彼可尚而宁守此自处于下；无极、婴儿、朴皆喻太初之道；朴未散则抱天质之全，既散而犹欲复归其全，则已散如未散，大制以不制为制，故不割裂。", "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": "以知道為難、守道為要，知字即悟；氣與道合、心超物表，順物委蛇而不與物競，故為天下谿；智包天地而不自用其知，故為天下式；知道光一世而不自有其德，蒙恥含垢以守之，故為天下谷；虛而能應物，故樸散為器，範圍天地、曲成萬物而無棄人棄物，故大制不割。其本「谿」作「溪」。", "count": 1, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "以知道为难、守道为要，知字即悟；气与道合、心超物表，顺物委蛇而不与物竞，故为天下谿；智包天地而不自用其知，故为天下式；知道光一世而不自有其德，蒙耻含垢以守之，故为天下谷；虚而能应物，故朴散为器，范围天地、曲成万物而无弃人弃物，故大制不割。其本「谿」作「溪」。", "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；此章為其第二十四章，以守雌不求勝、守黑不分別、守辱無歆艷，樸不可一器名，以道制器則器反為樸，是雖宰制而未嘗割裂其樸；又謂上三節自末返本、此二句由本為末，不制之制斯為大制。其本從《淮南子》作「大制無割」，又「谿」作「溪」。", "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；此章为其第二十四章，以守雌不求胜、守黑不分别、守辱无歆艳，朴不可一器名，以道制器则器反为朴，是虽宰制而未尝割裂其朴；又谓上三节自末返本、此二句由本为末，不制之制斯为大制。其本从《淮南子》作「大制无割」，又「谿」作「溪」。", "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": "以雌雄、白黑、榮辱各有對待，知者歸清、守者歸濁，然致意於知而收功於守，以物極必反、反者可長主；嬰兒可壯而壯不可稚，無極可有而有不可無，樸可琢而琢不可樸；聖人環中以游，制定而清濁各歸其墟，赫然大制，不得已而求其用，則雌、黑、辱執其權以老天下之器。其本作「大智不割」。", "count": 1, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "以雌雄、白黑、荣辱各有对待，知者归清、守者归浊，然致意于知而收功于守，以物极必反、反者可长主；婴儿可壮而壮不可稚，无极可有而有不可无，朴可琢而琢不可朴；圣人环中以游，制定而清浊各归其墟，赫然大制，不得已而求其用，则雌、黑、辱执其权以老天下之器。其本作「大智不割」。", "shortSimp": "船山" }, { "id": "translator", "name": "本站今譯", "short": "今譯", "author": "LibreBook 編者", "work": "今譯", "era": "當代", "years": "", "color": "#8a8a8a", "desc": "編者據舊注與上下文所作語體今譯，供閱讀參照。", "count": 5, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "知其雄，守其雌，為天下谿。為天下谿，常德不離，復歸於嬰兒。", "textSimp": "知其雄，守其雌，为天下谿。为天下谿，常德不离，复归于婴儿。", "translation": "深知什么是雄强，却安守雌柔，成为天下的溪谷。作为天下的溪谷，恒常之德不离散，复归于婴儿般的无知。", "translationTrad": "深知什麼是雄強，卻安守雌柔，成為天下的溪谷。作為天下的溪谷，恒常之德不離散，復歸於嬰兒般的無知。", "noteIds": [ "c001", "c002", "c009", "c016", "c021", "c022", "c031", "c034", "c035", "c041", "c042", "c043", "c047", "c052", "c053", "c054" ], "noteCount": 16, "charNoteIds": [ "n001", "n002", "n003", "n004", "n005" ], "key": "laozi-28:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "知其白，守其黑，為天下式。為天下式，常德不忒，復歸於無極。", "textSimp": "知其白，守其黑，为天下式。为天下式，常德不忒，复归于无极。", "translation": "深知什么是明白，却安守暗昧，成为天下的法式。作为天下的法式，恒常之德不差失，复归于无穷极。", "translationTrad": "深知什麼是明白，卻安守暗昧，成為天下的法式。作為天下的法式，恒常之德不差失，復歸於無窮極。", "noteIds": [ "c003", "c004", "c010", "c011", "c012", "c017", "c023", "c024", "c032", "c036", "c037", "c041", "c042", "c044", "c048", "c052", "c053", "c054" ], "noteCount": 18, "charNoteIds": [ "n006", "n007", "n008" ], "key": "laozi-28:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "知其榮，守其辱，為天下谷。為天下谷，常德乃足，復歸於樸。", "textSimp": "知其荣，守其辱，为天下谷。为天下谷，常德乃足，复归于朴。", "translation": "深知什么是荣耀，却安守卑辱，成为天下的山谷。作为天下的山谷，恒常之德才充足，复归于未雕的朴。", "translationTrad": "深知什麼是榮耀，卻安守卑辱，成為天下的山谷。作為天下的山谷，恒常之德才充足，復歸於未雕的樸。", "noteIds": [ "c005", "c006", "c013", "c018", "c025", "c026", "c033", "c038", "c039", "c041", "c042", "c045", "c049", "c050", "c052", "c053", "c054" ], "noteCount": 17, "charNoteIds": [ "n009", "n010" ], "key": "laozi-28:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "樸散則為器，聖人用之則為官長。", "textSimp": "朴散则为器，圣人用之则为官长。", "translation": "朴散开就成为器物，圣人任用它们，就成为百官之长。", "translationTrad": "樸散開就成為器物，聖人任用它們，就成為百官之長。", "noteIds": [ "c007", "c014", "c019", "c027", "c028", "c040", "c041", "c042", "c046", "c051", "c052", "c053", "c054" ], "noteCount": 13, "charNoteIds": [ "n011" ], "key": "laozi-28:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "故大制不割。", "textSimp": "故大制不割。", "translation": "所以以大道制御天下，无所割裂伤害。", "translationTrad": "所以以大道制御天下，無所割裂傷害。", "noteIds": [ "c008", "c015", "c020", "c029", "c030", "c041", "c042", "c052", "c053", "c054" ], "noteCount": 10, "charNoteIds": [ "n012" ], "key": "laozi-28:s005", "n": 5 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "知其雄，守其雌，為天下谿", "kind": "note", "text": "雄以喻尊，雌以喻卑。人雖自知其尊顯，當復守之以卑微，去雄之強梁，就雌之柔和，如是則天下歸之，如水之流入深谿也。", "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": "雄以喻尊，雌以喻卑。人虽自知其尊显，当复守之以卑微，去雄之强梁，就雌之柔和，如是则天下归之，如水之流入深谿也。", "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": "知其雄，守其雌，为天下谿" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "為天下谿，常德不離", "kind": "note", "text": "人能謙下如深谿，則德常在，不離於己也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "人能谦下如深谿，则德常在，不离于己也。", "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": "为天下谿，常德不离" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "知其白，守其黑，為天下式", "kind": "note", "text": "白喻昭昭，黑喻默默。人雖自知昭昭明達，當復守之以默默，如闇昧無所見，如是則可為天下法式也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "白喻昭昭，黑喻默默。人虽自知昭昭明达，当复守之以默默，如暗昧无所见，如是则可为天下法式也。", "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": "知其白，守其黑，为天下式" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "常德不忒，復歸於無極", "kind": "note", "text": "人能為天下法式，則德常在於己，不復差忒也。德不差忒，則長生久壽，歸身於無窮極也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "人能为天下法式，则德常在于己，不复差忒也。德不差忒，则长生久寿，归身于无穷极也。", "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": "常德不忒，复归于无极" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "知其榮，守其辱，為天下谷", "kind": "note", "text": "榮以喻尊貴，辱以喻污濁。人能自知己之有榮貴，當復守之以污濁，如是則天下歸之，如水流深谷也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "荣以喻尊贵，辱以喻污浊。人能自知己之有荣贵，当复守之以污浊，如是则天下归之，如水流深谷也。", "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": "知其荣，守其辱，为天下谷" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "常德乃足，復歸於樸", "kind": "note", "text": "足，止也。人能為天下谷，則德乃常止於己。復歸於樸，當復歸身於質樸，不為文飾也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "足，止也。人能为天下谷，则德乃常止于己。复归于朴，当复归身于质朴，不为文饰也。", "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": "常德乃足，复归于朴" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "樸散則為器，聖人用之則為官長", "kind": "note", "text": "萬物之樸散則為器用也。若道散則為神明，流為日月，分為五行。聖人用之則為官長，聖人外用則為百官之元長也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "万物之朴散则为器用也。若道散则为神明，流为日月，分为五行。圣人用之则为官长，圣人外用则为百官之元长也。", "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": "朴散则为器，圣人用之则为官长" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "故大制不割", "kind": "note", "text": "聖人用之，則以大道制御天下，無所割傷；治身則以大道制情欲，不傷精神也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "圣人用之，则以大道制御天下，无所割伤；治身则以大道制情欲，不伤精神也。", "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": "故大制不割" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "知其雄，守其雌，為天下谿……復歸於嬰兒", "kind": "note", "text": "雄先之屬，雌後之屬也。知為天下之先也，必後也，是以聖人後其身而身先也。谿不求物而物自歸之，嬰兒不用智而合自然之智。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "雄先之属，雌后之属也。知为天下之先也，必后也，是以圣人后其身而身先也。谿不求物而物自归之，婴儿不用智而合自然之智。", "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": "知其雄，守其雌，为天下谿……复归于婴儿" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "知其白，守其黑，為天下式", "kind": "note", "text": "式，模則也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "式，模则也。", "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": "知其白，守其黑，为天下式" }, { "id": "c011", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "常德不忒", "kind": "note", "text": "忒，差也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "忒，差也。", "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": "常德不忒" }, { "id": "c012", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "復歸於無極", "kind": "note", "text": "無極，不可窮也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "无极，不可穷也。", "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": "复归于无极" }, { "id": "c013", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "知其榮，守其辱，為天下谷……復歸於樸", "kind": "note", "text": "此三者，言常反終，後乃德全其所處也。下章云「反者道之動」也，功不可取，常處其母也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "此三者，言常反终，后乃德全其所处也。下章云「反者道之动」也，功不可取，常处其母也。", "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": "知其荣，守其辱，为天下谷……复归于朴" }, { "id": "c014", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "樸散則為器，聖人用之則為官長", "kind": "note", "text": "樸，真也。真散則百行出，殊類生，若器也。聖人因其分散，故為之立官長。以善為師，不善為資，移風易俗，復使歸於一也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "朴，真也。真散则百行出，殊类生，若器也。圣人因其分散，故为之立官长。以善为师，不善为资，移风易俗，复使归于一也。", "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": "朴散则为器，圣人用之则为官长" }, { "id": "c015", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "故大制不割", "kind": "note", "text": "大制者，以天下之心為心，故無割也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "大制者，以天下之心为心，故无割也。", "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": "故大制不割" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "知其雄，守其雌，為天下谿……復歸於嬰兒", "kind": "note", "text": "谿，逕也。雄，陽也，是剛躁之名；雌，陰也，是柔靜之義。知雄躁剛猛，適歸死滅；雌柔靜退，必致長生。故棄雄而守雌，可為天下之要逕。離，散也。嬰兒譬無分別智也。言人常能守靜，則其德不散，故能復於本性，歸無分別智。", "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": "谿，迳也。雄，阳也，是刚躁之名；雌，阴也，是柔静之义。知雄躁刚猛，适归死灭；雌柔静退，必致长生。故弃雄而守雌，可为天下之要迳。离，散也。婴儿譬无分别智也。言人常能守静，则其德不散，故能复于本性，归无分别智。", "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": "知其雄，守其雌，为天下谿……复归于婴儿" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "知其白，守其黑，為天下式……復歸於無極", "kind": "note", "text": "白，昭明也；黑，暗昧也；式，法也。自顯明白，炫曜於人，人必挫之，良非知者。韜光晦迹，退守暗昧，不忤於物，故是德人。能知白黑利害者，可為修學之洪範也。忒，差也。無極，道也。常能棄明守暗，其德不差，既復清虛，歸於至道。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "白，昭明也；黑，暗昧也；式，法也。自显明白，炫曜于人，人必挫之，良非知者。韬光晦迹，退守暗昧，不忤于物，故是德人。能知白黑利害者，可为修学之洪范也。忒，差也。无极，道也。常能弃明守暗，其德不差，既复清虚，归于至道。", "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": "知其白，守其黑，为天下式……复归于无极" }, { "id": "c018", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "知其榮，守其辱，為天下谷……復歸於樸", "kind": "note", "text": "榮，寵貴也；辱，卑賤也。處於榮貴，遂起驕奢，而福善禍淫，忽然凋落，此之榮寵，翻為禍基。若知倚伏不可常，貴為禍始，應須自戒，勿為放逸。處於榮華，恒如卑賤，故貴以賤為本，高以下為基。是以知榮守辱，天下歸凑，譬彼川谷，包納虛容也。樸，真本也。始自知雄，終乎守辱，三種修學，為道之要。又如虛谷，罄無不容，所以常道上德於是乃足，故能復於真空，歸於妙本也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "荣，宠贵也；辱，卑贱也。处于荣贵，遂起骄奢，而福善祸淫，忽然凋落，此之荣宠，翻为祸基。若知倚伏不可常，贵为祸始，应须自戒，勿为放逸。处于荣华，恒如卑贱，故贵以贱为本，高以下为基。是以知荣守辱，天下归凑，譬彼川谷，包纳虚容也。朴，真本也。始自知雄，终乎守辱，三种修学，为道之要。又如虚谷，罄无不容，所以常道上德于是乃足，故能复于真空，归于妙本也。", "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": "知其荣，守其辱，为天下谷……复归于朴" }, { "id": "c019", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "樸散則為器，聖人用之則為官長", "kind": "note", "text": "散，分布也；器，用也；官，君主也；長，師宗也。既能反樸還淳，歸於妙本，次須從本降迹，以救蒼生，布此淳樸而為化用。故《西昇經》云：道遂散布分。既而為君以馭世，為師以導俗，聖人即用斯樸，散而為馭導之方也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "散，分布也；器，用也；官，君主也；长，师宗也。既能反朴还淳，归于妙本，次须从本降迹，以救苍生，布此淳朴而为化用。故《西升经》云：道遂散布分。既而为君以驭世，为师以导俗，圣人即用斯朴，散而为驭导之方也。", "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": "朴散则为器，圣人用之则为官长" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "故大制不割", "kind": "note", "text": "至聖神力，不可思議，三界內外，無不制伏。主領弘普，故稱大制。而亭毒群品，陶鑄生靈，推功於物，不為宰主，故云不割。割，宰斷也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "至圣神力，不可思议，三界内外，无不制伏。主领弘普，故称大制。而亭毒群品，陶铸生灵，推功于物，不为宰主，故云不割。割，宰断也。", "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": "故大制不割" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "知其雄，守其雌，為天下谿……復歸於嬰兒", "kind": "note", "text": "雄者患於用壯，故知其雄則當守其雌。靜謙德物歸，是為天下谿谷，則真常之德不離其身，抱道含和，復歸嬰兒之行矣。", "authorNote": "此章唐玄宗御注御疏據《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": "雄者患于用壮，故知其雄则当守其雌。静谦德物归，是为天下谿谷，则真常之德不离其身，抱道含和，复归婴儿之行矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此章唐玄宗御注御疏據《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": "此章唐玄宗御注御疏据《玄德纂疏》所引。", "lemmaSimp": "知其雄，守其雌，为天下谿……复归于婴儿" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "知其雄，守其雌，為天下谿……復歸於嬰兒", "kind": "note", "text": "知，辯識也；雄，剛躁也；雌，柔靜也。夫物貴全和，法求中道，雄則過當，雌則卑弱，俱未適中於善行，必當緣督以為經。故知其雄躁，則當守其雌靜；守其雌靜，亦當知其雄躁。知雄守雌則可，知雌守雄則敗，敗則妨行，故特戒守雌。能守雌柔，是為謙德，物所歸往，如水歸谿矣。《爾雅》曰：水注川曰谿。知雄守雌，是名善行，物所歸往，為天下谿。能如此，則真常之德曾不離散。常德不散，即是全和。全和之人，少思寡欲，泊然未兆，乃如嬰兒，故云復歸於嬰兒也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "知，辩识也；雄，刚躁也；雌，柔静也。夫物贵全和，法求中道，雄则过当，雌则卑弱，俱未适中于善行，必当缘督以为经。故知其雄躁，则当守其雌静；守其雌静，亦当知其雄躁。知雄守雌则可，知雌守雄则败，败则妨行，故特戒守雌。能守雌柔，是为谦德，物所归往，如水归谿矣。《尔雅》曰：水注川曰谿。知雄守雌，是名善行，物所归往，为天下谿。能如此，则真常之德曾不离散。常德不散，即是全和。全和之人，少思寡欲，泊然未兆，乃如婴儿，故云复归于婴儿也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "知其雄，守其雌，为天下谿……复归于婴儿" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "知其白，守其黑，為天下式……復歸於無極", "kind": "note", "text": "能守雌靜，常德不離，德雖明白，當如暗昧。如此則為天下法式，常德應用，曾不差違。德用不窮，故復歸於無極。忒，差也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "能守雌静，常德不离，德虽明白，当如暗昧。如此则为天下法式，常德应用，曾不差违。德用不穷，故复归于无极。忒，差也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "知其白，守其黑，为天下式……复归于无极" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "知其白，守其黑，為天下式……復歸於無極", "kind": "note", "text": "白，照明也；黑，暗昧也；式，法也。夫能守雌靜，則德行昭明。德雖昭明，不以務物，當如暗昧，自守淳和。能如此，則可為天下之法矣。忒，差忒也；極，窮極也。知白守黑，是謂德全。德全之人，可為天下法式，則真常之道隨應而用，應用無差忒，用亦不窮，故云復歸於無窮極也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "白，照明也；黑，暗昧也；式，法也。夫能守雌静，则德行昭明。德虽昭明，不以务物，当如暗昧，自守淳和。能如此，则可为天下之法矣。忒，差忒也；极，穷极也。知白守黑，是谓德全。德全之人，可为天下法式，则真常之道随应而用，应用无差忒，用亦不穷，故云复归于无穷极也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "知其白，守其黑，为天下式……复归于无极" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "知其榮，守其辱，為天下谷……復歸於樸", "kind": "note", "text": "德雖尊榮，常守卑辱，物感斯應，如谷報聲，虛受不窮，常德圓足，則復歸於道也。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "德虽尊荣，常守卑辱，物感斯应，如谷报声，虚受不穷，常德圆足，则复归于道也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "知其荣，守其辱，为天下谷……复归于朴" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "知其榮，守其辱，為天下谷……復歸於樸", "kind": "note", "text": "榮，尊榮也；辱，卑辱也。夫為天下式，則其德尊榮。德雖尊榮，常守卑辱，以和為貴，無不含容，如彼空谷，物來斯應，故云為天下谷。樸，道也。虛受應物，如彼谷神，真常之德，是乃圓足。足則復歸於樸矣。夫道為德體，德為道用。論其用則常德乃足，論其體則云復歸於樸。歸樸則妙本清淨，常德則應用無窮，非天下之至通，其孰能與於此者？", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "荣，尊荣也；辱，卑辱也。夫为天下式，则其德尊荣。德虽尊荣，常守卑辱，以和为贵，无不含容，如彼空谷，物来斯应，故云为天下谷。朴，道也。虚受应物，如彼谷神，真常之德，是乃圆足。足则复归于朴矣。夫道为德体，德为道用。论其用则常德乃足，论其体则云复归于朴。归朴则妙本清净，常德则应用无穷，非天下之至通，其孰能与于此者？", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "知其荣，守其辱，为天下谷……复归于朴" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "樸散則為器，聖人用之則為官長", "kind": "note", "text": "含德內融，則復歸於樸；常德應用，則散而為器。既涉形器，必有精粗，故聖人用之，則為群材之官長矣。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "含德内融，则复归于朴；常德应用，则散而为器。既涉形器，必有精粗，故圣人用之，则为群材之官长矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "朴散则为器，圣人用之则为官长" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "樸散則為器，聖人用之則為官長", "kind": "note", "text": "器，形器也。自知雄下，論性修返德，則復歸於道。此云樸散為器者，明德全合道，即能應用；應用迹粗，涉於形器，故云樸散則為器也。既涉形器，其材用必有精粗，故凡人用之，適能獨全淳樸；聖人弘濟，則為群材之官長矣。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "器，形器也。自知雄下，论性修返德，则复归于道。此云朴散为器者，明德全合道，即能应用；应用迹粗，涉于形器，故云朴散则为器也。既涉形器，其材用必有精粗，故凡人用之，适能独全淳朴；圣人弘济，则为群材之官长矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "朴散则为器，圣人用之则为官长" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "故大制不割", "kind": "note", "text": "聖人用道，大制群生，暄然似春，蒙澤不謝，動植咸遂，曾不割傷。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "圣人用道，大制群生，暄然似春，蒙泽不谢，动植咸遂，曾不割伤。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "故大制不割" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "故大制不割", "kind": "note", "text": "此明聖人用道也。夫聖人德全，大制群有，法乾坤之施，灑雨露之恩，各暢其和，不知其力，令動植之物咸遂其生，曾不割傷以為己用，故云大制不割。", "authorNote": "", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此明圣人用道也。夫圣人德全，大制群有，法乾坤之施，洒雨露之恩，各畅其和，不知其力，令动植之物咸遂其生，曾不割伤以为己用，故云大制不割。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "lemmaSimp": "故大制不割" }, { "id": "c031", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "復歸於嬰兒", "kind": "note", "text": "於嬰兒復歸於志，於嬰兒蠢然而無所知也。", "authorNote": "嚴遵《指歸》道經原卷缺佚，此條據《玄德纂疏》所引；底本文字有訛，姑存其舊。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "于婴儿复归于志，于婴儿蠢然而无所知也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》所引）（嚴遵《指歸》道經原卷缺佚，此條據《玄德纂疏》所引；底本文字有訛，姑存其舊。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》所引）", "authorNoteSimp": "严遵《指归》道经原卷缺佚，此条据《玄德纂疏》所引；底本文字有讹，姑存其旧。", "lemmaSimp": "复归于婴儿" }, { "id": "c032", "block": 0, "source": "yanzun", "target": { "start": "s002", "end": "s002" }, "lemma": "復歸於無極", "kind": "note", "text": "反於未生，復於未始，與道為常，歸於無極矣。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "反于未生，复于未始，与道为常，归于无极矣。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》所引）", "lemmaSimp": "复归于无极" }, { "id": "c033", "block": 0, "source": "yanzun", "target": { "start": "s003", "end": "s003" }, "lemma": "復歸於樸", "kind": "note", "text": "道德是祐，神明是助，道充德足，則萬物大淳樸矣。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "道德是祐，神明是助，道充德足，则万物大淳朴矣。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》所引）", "lemmaSimp": "复归于朴" }, { "id": "c034", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "知其雄，守其雌，為天下谿", "kind": "note", "text": "不諂不驕，在於中平，君子之行也；不靜不躁，處於中和，入道之基也。故知懷雄猛之心者，未可全真；抱雌柔之性者，不能忘道。令知性雄而守雌，則不躁不速；亦知性雌而守雄，則不靜不遲。不滯兩邊，自合中道。然行雄猛者眾，守雌柔者少，故喻明谿壑處下，眾流歸之；人士謙退，道德歸之。", "authorNote": "李榮道藏本作「不能志道」，此從《玄德纂疏》所引。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "不谄不骄，在于中平，君子之行也；不静不躁，处于中和，入道之基也。故知怀雄猛之心者，未可全真；抱雌柔之性者，不能忘道。令知性雄而守雌，则不躁不速；亦知性雌而守雄，则不静不迟。不滞两边，自合中道。然行雄猛者众，守雌柔者少，故喻明谿壑处下，众流归之；人士谦退，道德归之。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（李榮道藏本作「不能志道」，此從《玄德纂疏》所引。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "李荣道藏本作「不能志道」，此从《玄德纂疏》所引。", "lemmaSimp": "知其雄，守其雌，为天下谿" }, { "id": "c035", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "常德不離，復歸於嬰兒", "kind": "note", "text": "內無分別，絕是非，赤子之行也。若常能守靜，恒與德合，是不離也。小則無情，大則有欲，去大時之有識，反小日之無知，故曰復歸也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "内无分别，绝是非，赤子之行也。若常能守静，恒与德合，是不离也。小则无情，大则有欲，去大时之有识，反小日之无知，故曰复归也。", "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": "常德不离，复归于婴儿" }, { "id": "c036", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "知其白，守其黑，為天下式", "kind": "note", "text": "大白若辱，大智若愚，晦以安身，斯為法式。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "大白若辱，大智若愚，晦以安身，斯为法式。", "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": "知其白，守其黑，为天下式" }, { "id": "c037", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "常德不忒，復歸於無極", "kind": "note", "text": "忒，差也。不以智耀人，不為名害己，內雖潔白，外實同塵。立身者受祿無窮，修道者成真無極。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "忒，差也。不以智耀人，不为名害己，内虽洁白，外实同尘。立身者受禄无穷，修道者成真无极。", "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": "常德不忒，复归于无极" }, { "id": "c038", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "知其榮，守其辱，為天下谷", "kind": "note", "text": "有官有爵，榮也；無位無名，辱也。能知居顯不驕，而守卑辱，可謂包含一切，為天下谷。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "有官有爵，荣也；无位无名，辱也。能知居显不骄，而守卑辱，可谓包含一切，为天下谷。", "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": "知其荣，守其辱，为天下谷" }, { "id": "c039", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "常德乃足，復歸於樸", "kind": "note", "text": "在貴如賤，處榮若辱，真常之德自然滿；常德反歸，故言復樸也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "在贵如贱，处荣若辱，真常之德自然满；常德反归，故言复朴也。", "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": "常德乃足，复归于朴" }, { "id": "c040", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "樸散為器，聖人以為官長，是以大制無割", "kind": "note", "text": "一氣未分，樸也；三才有位，器也。自無形以開有象，故言散樸以為器。天尊地卑之體既著，君貴臣賤之體亦明，樹之以君，故云官長；統御萬國，故言大制。上能字育，下獲不傷，故言無割。亦明聖人開不言之教，此即散樸為器也。作真仙之主，為官長也；以道攝物，物無不歸，大制也；慈能救物，物得以全，無割。", "authorNote": "李榮本作「樸散為器」「聖人以為官長」「是以大制無割」，與王弼本異。此注兼釋末二句。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "一气未分，朴也；三才有位，器也。自无形以开有象，故言散朴以为器。天尊地卑之体既着，君贵臣贱之体亦明，树之以君，故云官长；统御万国，故言大制。上能字育，下获不伤，故言无割。亦明圣人开不言之教，此即散朴为器也。作真仙之主，为官长也；以道摄物，物无不归，大制也；慈能救物，物得以全，无割。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（李榮本作「樸散為器」「聖人以為官長」「是以大制無割」，與王弼本異。此注兼釋末二句。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "李荣本作「朴散为器」「圣人以为官长」「是以大制无割」，与王弼本异。此注兼释末二句。", "lemmaSimp": "朴散为器，圣人以为官长，是以大制无割" }, { "id": "c041", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s005" }, "lemma": "知其雄，守其雌", "kind": "note", "text": "夫天地之間，萬物之用，雄强而雌弱，牡動而牝靜，至於尊卑先後，莫不如此。老氏深原物理，法而為術，知弱勝於强，故以弱為用；知靜勝於動，故以靜為主。是以後其身而身先，卑其道而道尊，故處前而民不厭，居上而民不重。是故知雄强之不可久，而以雌弱自守，則可以為天下谿矣。夫谿者，以卑為用也。夫唯能用其卑，則常德不去離；德不去離，乃可與道期，故能復歸於嬰兒，泊然若無知。唯能無知，則其心明白；雖知其明白，而守以玄默，故可以為天下式。所謂式者，可法而則者也。夫唯可法則，故常德不差忒；德不差忒，則與道相得，故能復歸於無極，而深不可識。雖不可識，則闇然日彰，故其道顯榮；雖知其榮顯，而守以溷辱，故能為天下谷。谷者，體實而用虛者也。唯體實而用虛，則常德乃充足；德既充足，則可以復歸於無名之樸，亦將不欲。於不欲，終乎大道。廢而有仁義，大樸散而為成器，聖人能用其器，故可以為群材之帥。夫唯大道不器，故能用此成器；大制不割，故能宰此群物。若未冥於道而欲用天下之器，見制於物而欲宰天下之材，吾必見其殆已。《記》曰：利與義，智與仁，霸王之器也。用之者，得不以斯道乎？", "authorNote": "陸希聲此章整章一傳。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫天地之间，万物之用，雄强而雌弱，牡动而牝静，至于尊卑先后，莫不如此。老氏深原物理，法而为术，知弱胜于强，故以弱为用；知静胜于动，故以静为主。是以后其身而身先，卑其道而道尊，故处前而民不厌，居上而民不重。是故知雄强之不可久，而以雌弱自守，则可以为天下谿矣。夫谿者，以卑为用也。夫唯能用其卑，则常德不去离；德不去离，乃可与道期，故能复归于婴儿，泊然若无知。唯能无知，则其心明白；虽知其明白，而守以玄默，故可以为天下式。所谓式者，可法而则者也。夫唯可法则，故常德不差忒；德不差忒，则与道相得，故能复归于无极，而深不可识。虽不可识，则暗然日彰，故其道显荣；虽知其荣显，而守以溷辱，故能为天下谷。谷者，体实而用虚者也。唯体实而用虚，则常德乃充足；德既充足，则可以复归于无名之朴，亦将不欲。于不欲，终乎大道。废而有仁义，大朴散而为成器，圣人能用其器，故可以为群材之帅。夫唯大道不器，故能用此成器；大制不割，故能宰此群物。若未冥于道而欲用天下之器，见制于物而欲宰天下之材，吾必见其殆已。《记》曰：利与义，智与仁，霸王之器也。用之者，得不以斯道乎？", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲此章整章一傳。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声此章整章一传。", "lemmaSimp": "知其雄，守其雌" }, { "id": "c042", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s005" }, "lemma": "知其雄，守其雌", "kind": "note", "text": "雄動而雌靜，雄剛而雌柔，雄倡而雌和。知其雄，守其雌，則篤靜致柔，和而不倡者也，故為天下谿。谿之為物，受於谷而輸於江海，受而不拒，輸而不積，物之能通而無迕者也。能通則常德不離矣。人之生也，常德內全，與物無迕；及為物之所遷，則日益以離。唯能篤靜致柔，和而不倡，則常德不離，而復歸於嬰兒矣。白於色為受采，於物為明，於行為金，於數為四；黑於色為不受染，於物為晦，於行為水，於數為一。知其白，守其黑，不受萬物之染，若晦若水，終之於抱一。抱一則能曲、能枉、能窪、能敝，故可以為天下式。為天下式，無枉而非一，則常德不忒矣。不離者，不離其故處而已，而未必然不忒也；不忒則不差矣。嬰兒之為物，專炁致柔，不失其一體之和而已；復歸於無極，則嬰兒不足以言之也。草木之蕃也為榮，其謝也為辱，人之所以為榮辱亦若是而已。知其榮，守其辱，去華歸根，雖被以天下之所甚惡，而不能累焉，故為天下谷。谷之為物，虛而能盈，應而不藏，而江海之源所自出者也。能為天下谷，則反乎其源矣，故常德乃足。則又非特不忒而已，復歸其樸。樸者，真之全而物之混成者也。唯其混成而未為器，故能大能小、能曲能直、能短能長、能圓能方，無施而不可，則無極不足以言之也。然則守其雌、守其黑、守其辱足矣，安用知其雄與白與榮哉？蓋守之以為母，知之以為子；守之以為經，知之以為變也。樸散則為器，器之為物，能大而不能小，能曲而不能直，能短而不能長，能圓而不能方，故聖人用之為官長而已，非容乃公、公乃王之道也。若夫抱樸以制天下，其視天下之理，猶庖丁之視牛，未嘗見全牛也，行之於所無事而已，恢恢乎其於游刃固有餘地矣，何事於割哉？故曰大制不割。", "authorNote": "呂惠卿此章整章一傳。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "雄动而雌静，雄刚而雌柔，雄倡而雌和。知其雄，守其雌，则笃静致柔，和而不倡者也，故为天下谿。谿之为物，受于谷而输于江海，受而不拒，输而不积，物之能通而无迕者也。能通则常德不离矣。人之生也，常德内全，与物无迕；及为物之所迁，则日益以离。唯能笃静致柔，和而不倡，则常德不离，而复归于婴儿矣。白于色为受采，于物为明，于行为金，于数为四；黑于色为不受染，于物为晦，于行为水，于数为一。知其白，守其黑，不受万物之染，若晦若水，终之于抱一。抱一则能曲、能枉、能洼、能敝，故可以为天下式。为天下式，无枉而非一，则常德不忒矣。不离者，不离其故处而已，而未必然不忒也；不忒则不差矣。婴儿之为物，专炁致柔，不失其一体之和而已；复归于无极，则婴儿不足以言之也。草木之蕃也为荣，其谢也为辱，人之所以为荣辱亦若是而已。知其荣，守其辱，去华归根，虽被以天下之所甚恶，而不能累焉，故为天下谷。谷之为物，虚而能盈，应而不藏，而江海之源所自出者也。能为天下谷，则反乎其源矣，故常德乃足。则又非特不忒而已，复归其朴。朴者，真之全而物之混成者也。唯其混成而未为器，故能大能小、能曲能直、能短能长、能圆能方，无施而不可，则无极不足以言之也。然则守其雌、守其黑、守其辱足矣，安用知其雄与白与荣哉？盖守之以为母，知之以为子；守之以为经，知之以为变也。朴散则为器，器之为物，能大而不能小，能曲而不能直，能短而不能长，能圆而不能方，故圣人用之为官长而已，非容乃公、公乃王之道也。若夫抱朴以制天下，其视天下之理，犹庖丁之视牛，未尝见全牛也，行之于所无事而已，恢恢乎其于游刃固有余地矣，何事于割哉？故曰大制不割。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）（呂惠卿此章整章一傳。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "authorNoteSimp": "吕惠卿此章整章一传。", "lemmaSimp": "知其雄，守其雌" }, { "id": "c043", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "知其雄，守其雌，為天下谿……復歸於嬰兒", "kind": "note", "text": "雄雌、先後之及我者也，白黑、明闇之及我者也，榮辱、貴賤之及我者也。夫欲先而惡後，欲明而惡闇，欲貴而惡賤，物之情也。然而先後之及我不若明闇之切，明闇之及我不若貴賤之深。古之聖人去妄以求復性，其性愈明則其守愈下，其守愈下則其德愈厚，其德愈厚則其歸愈大。蓋不知而不為，不若知而不為之至也。知其雄，守其雌，知性者也。知性而爭心止，則天下之爭先者皆將歸之，如水之赴谿，莫有去者。雖然，譬如嬰兒，能受而未能用也，故曰復歸於嬰兒。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "雄雌、先后之及我者也，白黑、明暗之及我者也，荣辱、贵贱之及我者也。夫欲先而恶后，欲明而恶暗，欲贵而恶贱，物之情也。然而先后之及我不若明暗之切，明暗之及我不若贵贱之深。古之圣人去妄以求复性，其性愈明则其守愈下，其守愈下则其德愈厚，其德愈厚则其归愈大。盖不知而不为，不若知而不为之至也。知其雄，守其雌，知性者也。知性而争心止，则天下之争先者皆将归之，如水之赴谿，莫有去者。虽然，譬如婴儿，能受而未能用也，故曰复归于婴儿。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "知其雄，守其雌，为天下谿……复归于婴儿" }, { "id": "c044", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "知其白，守其黑，為天下式……復歸於無極", "kind": "note", "text": "知其白，守其黑，見性者也。居闇而視明，天下之明者皆不能以形逃也，故眾明則之以為法。雖應萬物，而法未嘗差，用未嘗窮也，故曰復歸於無極。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "知其白，守其黑，见性者也。居暗而视明，天下之明者皆不能以形逃也，故众明则之以为法。虽应万物，而法未尝差，用未尝穷也，故曰复归于无极。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "知其白，守其黑，为天下式……复归于无极" }, { "id": "c045", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "知其榮，守其辱，為天下谷……復歸於樸", "kind": "note", "text": "知其榮，守其辱，復性者也。諸妄已盡，處辱而無憾，曠兮如谷之虛，物來而應之，德足於此，純性而無雜矣，故曰復歸於樸。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "知其荣，守其辱，复性者也。诸妄已尽，处辱而无憾，旷兮如谷之虚，物来而应之，德足于此，纯性而无杂矣，故曰复归于朴。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "知其荣，守其辱，为天下谷……复归于朴" }, { "id": "c046", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "樸散則為器，聖人用之則為官長……故大制不割", "kind": "note", "text": "聖人既歸於樸，復散樸為器以應萬物，譬如人君分政以立官長，亦因其勢之自然，雖制而非有所割裂也。", "authorNote": "此注兼釋末二句。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人既归于朴，复散朴为器以应万物，譬如人君分政以立官长，亦因其势之自然，虽制而非有所割裂也。", "citationFull": "蘇轍《老子解》（《道藏》本）（此注兼釋末二句。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "此注兼释末二句。", "lemmaSimp": "朴散则为器，圣人用之则为官长……故大制不割" }, { "id": "c047", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "知其雄，守其雌，為天下谿……復歸於嬰兒", "kind": "note", "text": "雄謂剛强，雌謂柔弱，嬰兒謂無所識知。", "authorNote": "吳澄道藏本此節在「知其白」節之後。", "citation": "吳澄《道德真經注》", "textSimp": "雄谓刚强，雌谓柔弱，婴儿谓无所识知。", "citationFull": "吳澄《道德真經注》（吳澄道藏本此節在「知其白」節之後。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄道藏本此节在「知其白」节之后。", "lemmaSimp": "知其雄，守其雌，为天下谿……复归于婴儿" }, { "id": "c048", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s002" }, "lemma": "知其白，守其黑，為天下式……復歸於無極", "kind": "note", "text": "白謂光明，黑謂塵暗，無極謂無所窮盡。", "authorNote": "吳澄道藏本此節居首。", "citation": "吳澄《道德真經注》", "textSimp": "白谓光明，黑谓尘暗，无极谓无所穷尽。", "citationFull": "吳澄《道德真經注》（吳澄道藏本此節居首。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄道藏本此节居首。", "lemmaSimp": "知其白，守其黑，为天下式……复归于无极" }, { "id": "c049", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "知其榮，守其辱，為天下谷……復歸於樸", "kind": "note", "text": "榮謂尊貴，辱謂卑賤，樸謂木質未斲為器。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "荣谓尊贵，辱谓卑贱，朴谓木质未斲为器。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "知其荣，守其辱，为天下谷……复归于朴" }, { "id": "c050", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "知其榮，守其辱，為天下谷……復歸於樸", "kind": "note", "text": "此章之意，欲自常德而反本復始，以歸于太初之道。常德者，冲虛不盈之德，故寧黑毋白，寧雌毋雄，寧辱毋榮。知其守其者，雖知彼之可尚，然寧守此而自處於下。乘車之式、流水之谿谷，皆謂自處於下也。如是則於常德不差忒、不相離，而德足乎己矣。既全此冲虛之德，廼可復歸於太初之道，莊子所謂德至同於初也。曰無極、曰嬰兒、曰樸，皆以喻太初之道。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此章之意，欲自常德而反本复始，以归于太初之道。常德者，冲虚不盈之德，故宁黑毋白，宁雌毋雄，宁辱毋荣。知其守其者，虽知彼之可尚，然宁守此而自处于下。乘车之式、流水之谿谷，皆谓自处于下也。如是则于常德不差忒、不相离，而德足乎己矣。既全此冲虚之德，廼可复归于太初之道，庄子所谓德至同于初也。曰无极、曰婴儿、曰朴，皆以喻太初之道。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "知其荣，守其辱，为天下谷……复归于朴" }, { "id": "c051", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "樸散則為器，聖人用之則為官長……故大制不割", "kind": "note", "text": "木樸之未散也，抱其天質之全；及破碎其全，則散之而為所斲之器。聖人之未用也，藴其內德之體；及發露其體，則用之而為各官之長。官天下之長者，天子也；官一國之長者，諸侯也。上三節皆欲自末而本，此二句則言自本而末者。然樸雖已散而猶欲復歸其全，則已散如未散；聖人雖已用而猶欲復歸其全，則已用如未用。蓋以不散為散、不用為用也。凡有所裁制者，必須以刀割裂其全，而大制則以不制為制，故不割裂也。大散不散、大用不用，亦如大制者不割也。", "authorNote": "此注兼釋末二句。", "citation": "吳澄《道德真經注》", "textSimp": "木朴之未散也，抱其天质之全；及破碎其全，则散之而为所斲之器。圣人之未用也，蕴其内德之体；及发露其体，则用之而为各官之长。官天下之长者，天子也；官一国之长者，诸侯也。上三节皆欲自末而本，此二句则言自本而末者。然朴虽已散而犹欲复归其全，则已散如未散；圣人虽已用而犹欲复归其全，则已用如未用。盖以不散为散、不用为用也。凡有所裁制者，必须以刀割裂其全，而大制则以不制为制，故不割裂也。大散不散、大用不用，亦如大制者不割也。", "citationFull": "吳澄《道德真經注》（此注兼釋末二句。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "此注兼释末二句。", "lemmaSimp": "朴散则为器，圣人用之则为官长……故大制不割" }, { "id": "c052", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s005" }, "lemma": "知其雄，守其雌", "kind": "note", "text": "此承上章行道之妙，而言聖人不以知道為難，而以守道為要妙也。古德云：學道，悟之為難；既悟，守之為難。然行道之妙，實出於守道之要耳。蓋此中知字，即悟也。知雄守雌者，物無與敵謂之雄，柔伏處下謂之雌。谿，乃窊下之地，眾水所歸之處也。嬰兒者，柔和之至也。前云「專氣致柔，能如嬰兒乎」。然氣雖勝物，物有以敵之；而道超萬物，物無與敵者，故謂之雄。聖人氣與道合，心超物表，無物與敵，而能順物委蛇，與時俱化，不與物競，故曰知其雄，守其雌。由守其雌，故眾德交歸，如水之就下，故為天下谿也。由乎處下如谿，故但受而不拒，應而不藏，流潤而不竭，故曰常德不離。以入物而物不知，如嬰兒終日號而嗌不嗄，和之至也；以能勝物而不傷，故曰復歸於嬰兒。知白守黑者，白謂昭然明白、智無不知之意，黑，昏悶無知之貌；式，謂法則；忒，差謬也。謂聖人智包天地、明並日月，而不自用其知，所謂「明白四達，能無知乎」，故曰知其白，守其黑。由其真知而不用其知，故無强知之過謬，故可為天下式。然强知則有謬，謬則有所不知；既有所不知，則知不極矣。今知既無謬，則知無不極，故曰復歸於無極。知榮守辱者，榮乃光榮貴高，辱乃污辱賤下；谷，乃虛而能應者也；樸，謂朴素，乃木之未雕斲也。謂聖人自知道光一世、德貴人臣，而不自有其德，乃以污辱賤下、蒙恥含垢以守之，所謂「光而不耀，仁常而不居」者，虛之至也，故為天下谷。由其虛，故常德乃足；德自足於中，則不緣飾於外，故復歸於朴素也。以虛而能應物，故樸散則為器。聖人以此應運出世，則可以官天地、府萬物，故能範圍天地而不過，曲成萬物而不遺，化行於世而無棄人棄物，故曰大制不割。割，截斷也；不割者，不分彼此界限之意。", "authorNote": "憨山此章整章一注。", "citation": "釋德清《道德經解》", "textSimp": "此承上章行道之妙，而言圣人不以知道为难，而以守道为要妙也。古德云：学道，悟之为难；既悟，守之为难。然行道之妙，实出于守道之要耳。盖此中知字，即悟也。知雄守雌者，物无与敌谓之雄，柔伏处下谓之雌。谿，乃窊下之地，众水所归之处也。婴儿者，柔和之至也。前云「专气致柔，能如婴儿乎」。然气虽胜物，物有以敌之；而道超万物，物无与敌者，故谓之雄。圣人气与道合，心超物表，无物与敌，而能顺物委蛇，与时俱化，不与物竞，故曰知其雄，守其雌。由守其雌，故众德交归，如水之就下，故为天下谿也。由乎处下如谿，故但受而不拒，应而不藏，流润而不竭，故曰常德不离。以入物而物不知，如婴儿终日号而嗌不嗄，和之至也；以能胜物而不伤，故曰复归于婴儿。知白守黑者，白谓昭然明白、智无不知之意，黑，昏闷无知之貌；式，谓法则；忒，差谬也。谓圣人智包天地、明并日月，而不自用其知，所谓「明白四达，能无知乎」，故曰知其白，守其黑。由其真知而不用其知，故无强知之过谬，故可为天下式。然强知则有谬，谬则有所不知；既有所不知，则知不极矣。今知既无谬，则知无不极，故曰复归于无极。知荣守辱者，荣乃光荣贵高，辱乃污辱贱下；谷，乃虚而能应者也；朴，谓朴素，乃木之未雕斲也。谓圣人自知道光一世、德贵人臣，而不自有其德，乃以污辱贱下、蒙耻含垢以守之，所谓「光而不耀，仁常而不居」者，虚之至也，故为天下谷。由其虚，故常德乃足；德自足于中，则不缘饰于外，故复归于朴素也。以虚而能应物，故朴散则为器。圣人以此应运出世，则可以官天地、府万物，故能范围天地而不过，曲成万物而不遗，化行于世而无弃人弃物，故曰大制不割。割，截断也；不割者，不分彼此界限之意。", "citationFull": "釋德清《道德經解》（憨山此章整章一注。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山此章整章一注。", "lemmaSimp": "知其雄，守其雌" }, { "id": "c053", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s005" }, "lemma": "知其雄，守其雌", "kind": "note", "text": "李氏嘉謨曰：雄動而倡，雌靜而處，動必歸靜，故為天下谿。白者欲其有知，黑者欲其無知，有知以無知為貴，故為天下式。榮者我加於人，辱者人加於我；我加於人而人能受，則益在人；人加於我而我能受，則益在我，故為天下谷。然道之常，豈有所謂雌雄白黑榮辱者哉？曰知曰守者，謂常德也。道散而為德，以德自處，而必知所守，以復歸於嬰兒、無極與樸者，謂復歸於真常也。真常者，道也。是故樸散為器，聖人以道制器，猶不失於道，故用之為官長焉。源案：守雌，不求勝也；守黑，不分別也；守辱，無歆艷也。樸不可以一器名，及太樸既散，而後形而上之道為形而下之器矣。以道制器，則器反為樸，蓋無為而為，自然而然。其視天下之理，如庖丁之視牛，恢恢乎其有餘刃，是雖宰制而未嘗割裂其樸也。道可君器，器不可宰道。此言官長，猶後章言不敢為天下先，故能為成器長，皆言聖人執本御末之道也。上三節言其自末而返本，此二句言其由本而為末。然樸雖散而不失其本，則已散如未散；聖人雖用而不離其體，則已用如未用。是則不制之制，斯為大制；不用之用，斯為大用也。王氏道曰：此言聖人以無御有、徼妙同玄之道。知彼守此者，知其子以守其母，知之以為用，守之以為主宰。雌雄以剛柔言，白黑以明晦言，榮辱以貴賤言。嬰兒言其知也，無極言其虛也，樸言其質也，皆指常德而言，變文協韻，反復吟詠，與詩體相似。非守雌為谿之外，復有常德不離之功；常德之外，復有嬰兒可歸也。下二者仿此。蓋天下事非柔晦與賤所能獨濟者，則剛明與貴固有時而用也。然剛不生於剛而生於柔，明不生於明而生於晦，貴不生於貴而生於賤。是剛明與貴，物之末也，去道遠者也；柔晦與賤，物之末也，去道近者也。此聖人所以既知其子，復守其母也。守之則天下之母在此矣，其子焉往？所以為谿、為式、為谷，而天下歸之，正以此真常之德能不離其根也。嬰兒、無極、樸，實人所固有之道，故以復歸言之。樸可制為器，而器不可為樸；官長可統群有司，而群有司不可為官長。聖人為母不為子，猶之為樸不為器、為官長不為群有司，正其本而已。其本不離，則雖至剛以決天下之事，至明以燭天下之情，至貴以蒞天下之賤，然為而不恃，長而不宰，功成而不居，夫何割之有哉？不然，逐子忌母，紛紛然與物相刃相劘，而莫之能止，則身之不暇治，而況天下歸乎？", "authorNote": "魏源此章整章一段，先引李氏嘉謨，次下源案，末引王氏道。其本從《淮南子》作「大制無割」。", "citation": "魏源《老子本義》", "textSimp": "李氏嘉谟曰：雄动而倡，雌静而处，动必归静，故为天下谿。白者欲其有知，黑者欲其无知，有知以无知为贵，故为天下式。荣者我加于人，辱者人加于我；我加于人而人能受，则益在人；人加于我而我能受，则益在我，故为天下谷。然道之常，岂有所谓雌雄白黑荣辱者哉？曰知曰守者，谓常德也。道散而为德，以德自处，而必知所守，以复归于婴儿、无极与朴者，谓复归于真常也。真常者，道也。是故朴散为器，圣人以道制器，犹不失于道，故用之为官长焉。源案：守雌，不求胜也；守黑，不分别也；守辱，无歆艳也。朴不可以一器名，及太朴既散，而后形而上之道为形而下之器矣。以道制器，则器反为朴，盖无为而为，自然而然。其视天下之理，如庖丁之视牛，恢恢乎其有余刃，是虽宰制而未尝割裂其朴也。道可君器，器不可宰道。此言官长，犹后章言不敢为天下先，故能为成器长，皆言圣人执本御末之道也。上三节言其自末而返本，此二句言其由本而为末。然朴虽散而不失其本，则已散如未散；圣人虽用而不离其体，则已用如未用。是则不制之制，斯为大制；不用之用，斯为大用也。王氏道曰：此言圣人以无御有、徼妙同玄之道。知彼守此者，知其子以守其母，知之以为用，守之以为主宰。雌雄以刚柔言，白黑以明晦言，荣辱以贵贱言。婴儿言其知也，无极言其虚也，朴言其质也，皆指常德而言，变文协韵，反复吟咏，与诗体相似。非守雌为谿之外，复有常德不离之功；常德之外，复有婴儿可归也。下二者仿此。盖天下事非柔晦与贱所能独济者，则刚明与贵固有时而用也。然刚不生于刚而生于柔，明不生于明而生于晦，贵不生于贵而生于贱。是刚明与贵，物之末也，去道远者也；柔晦与贱，物之末也，去道近者也。此圣人所以既知其子，复守其母也。守之则天下之母在此矣，其子焉往？所以为谿、为式、为谷，而天下归之，正以此真常之德能不离其根也。婴儿、无极、朴，实人所固有之道，故以复归言之。朴可制为器，而器不可为朴；官长可统群有司，而群有司不可为官长。圣人为母不为子，犹之为朴不为器、为官长不为群有司，正其本而已。其本不离，则虽至刚以决天下之事，至明以烛天下之情，至贵以莅天下之贱，然为而不恃，长而不宰，功成而不居，夫何割之有哉？不然，逐子忌母，纷纷然与物相刃相劘，而莫之能止，则身之不暇治，而况天下归乎？", "citationFull": "魏源《老子本義》（魏源此章整章一段，先引李氏嘉謨，次下源案，末引王氏道。其本從《淮南子》作「大制無割」。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源此章整章一段，先引李氏嘉谟，次下源案，末引王氏道。其本从《淮南子》作「大制无割」。", "lemmaSimp": "知其雄，守其雌" }, { "id": "c054", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s005" }, "lemma": "知其雄，守其雌", "kind": "note", "text": "或雌或雄，或白或黑，或榮或辱，各有對待，不能相通，則我道蓋幾於窮，而我之有知有守亦不一矣。知者歸清，守者歸濁，兩術剖分，各歸其肖，游環中者可知已。然致意於知矣，而收功於守，則何也？賓清而主濁，以物極之必反，反者之可長主也。故嬰兒可壯，壯不可稚；無極可有，有不可無；樸可琢，琢不可樸。然聖人非於可不可斤斤以辨之。環中以游，如霖雨之灌蟻封，如原燎之灼積莽，無首無尾，至實至虛，制定而清濁各歸其墟，赫然大制而已矣。雖然，不得已而求其用，則雌也、黑也、辱也，執其權以老天下之器也。", "authorNote": "王夫之此章整章一衍，引呂吉甫「和而不倡」「守之以為母，知之以為子」二語；其本作「大智不割」。", "citation": "王夫之《老子衍》", "textSimp": "或雌或雄，或白或黑，或荣或辱，各有对待，不能相通，则我道盖几于穷，而我之有知有守亦不一矣。知者归清，守者归浊，两术剖分，各归其肖，游环中者可知已。然致意于知矣，而收功于守，则何也？宾清而主浊，以物极之必反，反者之可长主也。故婴儿可壮，壮不可稚；无极可有，有不可无；朴可琢，琢不可朴。然圣人非于可不可斤斤以辨之。环中以游，如霖雨之灌蚁封，如原燎之灼积莽，无首无尾，至实至虚，制定而清浊各归其墟，赫然大制而已矣。虽然，不得已而求其用，则雌也、黑也、辱也，执其权以老天下之器也。", "citationFull": "王夫之《老子衍》（王夫之此章整章一衍，引呂吉甫「和而不倡」「守之以為母，知之以為子」二語；其本作「大智不割」。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章整章一衍，引吕吉甫「和而不倡」「守之以为母，知之以为子」二语；其本作「大智不割」。", "lemmaSimp": "知其雄，守其雌" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 3, "char": "知其雄", "charSimp": "知其雄", "startSimp": 0, "endSimp": 3, "pinyin": "zhī qí xióng", "gloss": "知道雄強的一面。知，知道、認識；雄，喻剛強、尊顯、爭先。", "glossSimp": "知道雄强的一面。知，知道、认识；雄，喻刚强、尊显、争先。", "general": "河上公以雄喻尊，人雖自知尊顯當守以卑微；王弼以雄為先，知為天下先而必後；成玄英以雄為剛躁之名；御疏以雄則過當；李榮謂懷雄猛之心者未可全真；蘇轍以知雄守雌為知性；憨山謂物無與敵謂之雄；王夫之謂知者歸清。", "generalSimp": "河上公以雄喻尊，人虽自知尊显当守以卑微；王弼以雄为先，知为天下先而必后；成玄英以雄为刚躁之名；御疏以雄则过当；李荣谓怀雄猛之心者未可全真；苏辙以知雄守雌为知性；憨山谓物无与敌谓之雄；王夫之谓知者归清。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "蘇轍老子解", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "苏辙老子解", "憨山道德经解" ] }, { "id": "n002", "sentenceId": "s001", "start": 4, "end": 7, "char": "守其雌", "charSimp": "守其雌", "startSimp": 4, "endSimp": 7, "pinyin": "shǒu qí cí", "gloss": "安守雌柔的一面。守，安守、保持；雌，喻柔弱、卑下、後順。", "glossSimp": "安守雌柔的一面。守，安守、保持；雌，喻柔弱、卑下、后顺。", "general": "河上公以雌喻卑，去雄之強梁、就雌之柔和；王弼以雌為後，聖人後其身而身先；成玄英以雌為柔靜之義，棄雄守雌為天下之要逕；御注以雌靜為謙德；李榮謂守雌則不躁不速；陸希聲以弱勝強、靜勝動；呂惠卿謂篤靜致柔、和而不倡；吳澄謂寧雌毋雄。", "generalSimp": "河上公以雌喻卑，去雄之强梁、就雌之柔和；王弼以雌为后，圣人后其身而身先；成玄英以雌为柔静之义，弃雄守雌为天下之要迳；御注以雌静为谦德；李荣谓守雌则不躁不速；陆希声以弱胜强、静胜动；吕惠卿谓笃静致柔、和而不倡；吴澄谓宁雌毋雄。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "吴澄道德真经注" ] }, { "id": "n003", "sentenceId": "s001", "start": 11, "end": 12, "char": "谿", "charSimp": "谿", "startSimp": 11, "endSimp": 12, "pinyin": "xī", "gloss": "山間溪流；眾水所歸的深谷。喻謙下容納。", "glossSimp": "山间溪流；众水所归的深谷。喻谦下容纳。", "general": "河上公謂水流入深谿；王弼謂谿不求物而物自歸之；成玄英以谿為逕，可為天下之要逕；御疏引《爾雅》「水注川曰谿」；李榮謂谿壑處下、眾流歸之；陸希聲謂谿以卑為用；呂惠卿謂谿受於谷而輸於江海，受而不拒、輸而不積；蘇轍謂天下爭先者歸之如水赴谿；吳澄謂流水之谿谷自處於下；憨山謂窊下之地、眾水所歸。", "generalSimp": "河上公谓水流入深谿；王弼谓谿不求物而物自归之；成玄英以谿为迳，可为天下之要迳；御疏引《尔雅》「水注川曰谿」；李荣谓谿壑处下、众流归之；陆希声谓谿以卑为用；吕惠卿谓谿受于谷而输于江海，受而不拒、输而不积；苏辙谓天下争先者归之如水赴谿；吴澄谓流水之谿谷自处于下；憨山谓窊下之地、众水所归。", "variants": [ "溪" ], "variantsSimp": [ "溪" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "憨山道德经解" ] }, { "id": "n004", "sentenceId": "s001", "start": 18, "end": 20, "char": "常德", "charSimp": "常德", "startSimp": 18, "endSimp": 20, "pinyin": "cháng dé", "gloss": "恒常之德，即不可離散的真常之德。", "glossSimp": "恒常之德，即不可离散的真常之德。", "general": "河上公謂德常在而不離己；王弼謂常反終而後德全其所處；成玄英謂常能守靜則其德不散；御注謂真常之德不離其身；李榮謂常能守靜、恒與德合；吳澄謂常德為冲虛不盈之德；魏源謂常德即真常，復歸嬰兒、無極、樸即復歸真常。", "generalSimp": "河上公谓德常在而不离己；王弼谓常反终而后德全其所处；成玄英谓常能守静则其德不散；御注谓真常之德不离其身；李荣谓常能守静、恒与德合；吴澄谓常德为冲虚不盈之德；魏源谓常德即真常，复归婴儿、无极、朴即复归真常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "吴澄道德真经注", "魏源老子本义" ] }, { "id": "n005", "sentenceId": "s001", "start": 26, "end": 28, "char": "嬰兒", "charSimp": "婴儿", "startSimp": 26, "endSimp": 28, "pinyin": "yīng ér", "gloss": "嬰兒；喻無分別、無知無欲的狀態。", "glossSimp": "婴儿；喻无分别、无知无欲的状态。", "general": "河上公謂復歸身於質樸；王弼謂嬰兒不用智而合自然之智；成玄英謂嬰兒譬無分別智；御疏謂全和之人少思寡欲、泊然未兆乃如嬰兒；嚴遵謂嬰兒蠢然無所知；李榮謂赤子之行、內無分別；蘇轍謂嬰兒能受而未能用；吳澄謂嬰兒喻太初之道。", "generalSimp": "河上公谓复归身于质朴；王弼谓婴儿不用智而合自然之智；成玄英谓婴儿譬无分别智；御疏谓全和之人少思寡欲、泊然未兆乃如婴儿；严遵谓婴儿蠢然无所知；李荣谓赤子之行、内无分别；苏辙谓婴儿能受而未能用；吴澄谓婴儿喻太初之道。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "嚴遵指歸", "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", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n006", "sentenceId": "s002", "start": 11, "end": 12, "char": "式", "charSimp": "式", "startSimp": 11, "endSimp": 12, "pinyin": "shì", "gloss": "法式、楷模、法則。", "glossSimp": "法式、楷模、法则。", "general": "王弼謂式，模則也；河上公謂可為天下法式；成玄英謂式，法也，可為修學之洪範；御疏謂式，法也；李榮謂晦以安身，斯為法式；陸希聲謂式可法而則；呂惠卿謂抱一則能曲能枉，故可為天下式；吳澄謂乘車之式自處於下；憨山謂式謂法則。", "generalSimp": "王弼谓式，模则也；河上公谓可为天下法式；成玄英谓式，法也，可为修学之洪范；御疏谓式，法也；李荣谓晦以安身，斯为法式；陆希声谓式可法而则；吕惠卿谓抱一则能曲能枉，故可为天下式；吴澄谓乘车之式自处于下；憨山谓式谓法则。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "成玄英疏", "御疏", "李榮注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御疏", "李荣注", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n007", "sentenceId": "s002", "start": 21, "end": 22, "char": "忒", "charSimp": "忒", "startSimp": 21, "endSimp": 22, "pinyin": "tè", "gloss": "差失、差錯。", "glossSimp": "差失、差错。", "general": "王弼謂忒，差也；河上公謂德常在己、不復差忒；成玄英謂忒，差也；御疏謂忒，差忒也；李榮謂忒，差也；吳澄謂於常德不差忒；憨山謂忒，差謬也。", "generalSimp": "王弼谓忒，差也；河上公谓德常在己、不复差忒；成玄英谓忒，差也；御疏谓忒，差忒也；李荣谓忒，差也；吴澄谓于常德不差忒；憨山谓忒，差谬也。", "variants": [ "差忒" ], "variantsSimp": [ "差忒" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御疏", "李榮注", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御疏", "李荣注", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n008", "sentenceId": "s002", "start": 26, "end": 28, "char": "無極", "charSimp": "无极", "startSimp": 26, "endSimp": 28, "pinyin": "wú jí", "gloss": "無窮極、無所窮盡；喻道。", "glossSimp": "无穷极、无所穷尽；喻道。", "general": "王弼謂無極，不可窮也；河上公謂歸身於無窮極；成玄英謂無極，道也；御疏謂應用無差忒、用亦不窮，故復歸於無窮極；嚴遵謂與道為常，歸於無極；李榮謂修道者成真無極；吳澄謂無極謂無所窮盡，喻太初之道；憨山謂知無不極，故復歸於無極。", "generalSimp": "王弼谓无极，不可穷也；河上公谓归身于无穷极；成玄英谓无极，道也；御疏谓应用无差忒、用亦不穷，故复归于无穷极；严遵谓与道为常，归于无极；李荣谓修道者成真无极；吴澄谓无极谓无所穷尽，喻太初之道；憨山谓知无不极，故复归于无极。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n009", "sentenceId": "s003", "start": 11, "end": 12, "char": "谷", "charSimp": "谷", "startSimp": 11, "endSimp": 12, "pinyin": "gǔ", "gloss": "山谷；虛受容納。喻謙下。", "glossSimp": "山谷；虚受容纳。喻谦下。", "general": "河上公謂天下歸之如水流深谷；成玄英謂川谷包納虛容；御疏謂虛受應物如彼谷神；李榮謂包含一切為天下谷；陸希聲謂谷體實而用虛；呂惠卿謂谷虛而能盈、應而不藏；蘇轍謂曠兮如谷之虛；吳澄謂自處於下；憨山謂谷乃虛而能應者。", "generalSimp": "河上公谓天下归之如水流深谷；成玄英谓川谷包纳虚容；御疏谓虚受应物如彼谷神；李荣谓包含一切为天下谷；陆希声谓谷体实而用虚；吕惠卿谓谷虚而能盈、应而不藏；苏辙谓旷兮如谷之虚；吴澄谓自处于下；憨山谓谷乃虚而能应者。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "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", "憨山道德經解" ], "refsSimp": [ "河上公注", "成玄英疏", "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", "憨山道德经解" ] }, { "id": "n010", "sentenceId": "s003", "start": 26, "end": 27, "char": "樸", "charSimp": "朴", "startSimp": 26, "endSimp": 27, "pinyin": "pǔ", "gloss": "未雕琢的原木；喻道、真、本色。", "glossSimp": "未雕琢的原木；喻道、真、本色。", "general": "王弼謂樸，真也，真散則百行出、殊類生；成玄英謂樸，真本也；御疏謂樸，道也；嚴遵謂道充德足則萬物大淳樸；李榮謂一氣未分，樸也；呂惠卿謂樸者真之全而物之混成；吳澄謂樸謂木質未斲為器，喻太初之道；憨山謂樸謂朴素，乃木之未雕斲；魏源謂樸不可以一器名。", "generalSimp": "王弼谓朴，真也，真散则百行出、殊类生；成玄英谓朴，真本也；御疏谓朴，道也；严遵谓道充德足则万物大淳朴；李荣谓一气未分，朴也；吕惠卿谓朴者真之全而物之混成；吴澄谓朴谓木质未斲为器，喻太初之道；憨山谓朴谓朴素，乃木之未雕斲；魏源谓朴不可以一器名。", "variants": [ "朴" ], "variantsSimp": [ "朴" ], "refs": [ "王弼注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "王弼注", "成玄英疏", "御疏", "严遵指归", "李荣注", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n011", "sentenceId": "s004", "start": 12, "end": 14, "char": "官長", "charSimp": "官长", "startSimp": 12, "endSimp": 14, "pinyin": "guān zhǎng", "gloss": "百官之長。官，君主；長，師宗、首領。", "glossSimp": "百官之长。官，君主；长，师宗、首领。", "general": "河上公謂聖人外用則為百官之元長；王弼謂聖人因其分散故為之立官長；成玄英謂官，君主也，長，師宗也；御注謂群材之官長；李榮謂樹之以君，故云官長；呂惠卿謂聖人用之為官長而已；蘇轍謂如人君分政以立官長；吳澄謂官天下之長者天子、官一國之長者諸侯；魏源謂官長統群有司而不可為群有司。", "generalSimp": "河上公谓圣人外用则为百官之元长；王弼谓圣人因其分散故为之立官长；成玄英谓官，君主也，长，师宗也；御注谓群材之官长；李荣谓树之以君，故云官长；吕惠卿谓圣人用之为官长而已；苏辙谓如人君分政以立官长；吴澄谓官天下之长者天子、官一国之长者诸侯；魏源谓官长统群有司而不可为群有司。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "魏源老子本义" ] }, { "id": "n012", "sentenceId": "s005", "start": 1, "end": 3, "char": "大制", "charSimp": "大制", "startSimp": 1, "endSimp": 3, "pinyin": "dà zhì", "gloss": "以大道制御天下。大，指道；制，裁制、統御。", "glossSimp": "以大道制御天下。大，指道；制，裁制、统御。", "general": "河上公謂以大道制御天下，無所割傷；王弼謂大制者以天下之心為心；成玄英謂主領弘普故稱大制；御疏謂聖人德全、大制群有；李榮謂統御萬國故言大制；陸希聲謂大制不割故能宰物；吳澄謂大制以不制為制；憨山謂範圍天地、曲成萬物；魏源謂不制之制斯為大制。", "generalSimp": "河上公谓以大道制御天下，无所割伤；王弼谓大制者以天下之心为心；成玄英谓主领弘普故称大制；御疏谓圣人德全、大制群有；李荣谓统御万国故言大制；陆希声谓大制不割故能宰物；吴澄谓大制以不制为制；憨山谓范围天地、曲成万物；魏源谓不制之制斯为大制。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "陸希聲傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "陆希声传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] } ], "glossary": { "知其雄，守其雌": "深知雄強，卻安守雌柔。雄喻剛強、尊顯；雌喻柔弱、卑下。", "為天下谿": "成為天下的溪谷。谿，山間溪流，眾水所歸；喻謙下容納。", "常德不離": "恒常之德不離散。常德，真常之德；離，散失。", "復歸於嬰兒": "復歸於嬰兒般的無知無欲。嬰兒喻無分別、合自然。", "知其白，守其黑": "深知明白，卻安守暗昧。白喻昭昭明達；黑喻默默晦暗。", "為天下式": "成為天下的法式。式，法式、楷模。", "常德不忒": "恒常之德不差失。忒，差失、差錯。", "復歸於無極": "復歸於無窮極。無極，無所窮盡，喻道。", "知其榮，守其辱": "深知榮耀，卻安守卑辱。榮喻尊貴；辱喻污濁卑賤。", "為天下谷": "成為天下的山谷。谷，山谷，虛受容納；喻謙下。", "常德乃足": "恒常之德才充足。乃，才；足，充足、止。", "復歸於樸": "復歸於未雕的原木。樸，喻道、真、本色。", "樸散則為器": "樸散開就成為器物。喻道散為百行、殊類，或聖人從本降迹。", "聖人用之則為官長": "聖人任用它們，就成為百官之長。官長，百官之長。", "大制不割": "以大道制御天下，無所割裂傷害。大制，以道裁制；割，割裂、割傷。", "谿": "山間溪流；眾水所歸的深谷。喻謙下容納。一作「溪」。", "式": "法式、楷模、法則。", "忒": "差失、差錯。", "無極": "無窮極、無所窮盡；喻道。", "官長": "百官之長。官，君主；長，師宗、首領。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「反樸第二十八」，唐玄宗題「知其雄章第二十八」，王弼本無章題。吳澄章末署「右第二十四章」，魏源亦署「右第二十四章」。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「反朴第二十八」，唐玄宗题「知其雄章第二十八」，王弼本无章题。吴澄章末署「右第二十四章」，魏源亦署「右第二十四章」。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": "谿／溪", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄作「谿」，魏源、憨山作「溪」。二字通用，「谿」為本字，「溪」為通行省體。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、《玄德纂疏》所引諸家、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、魏源《老子本義》、憨山《道德經解》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄作「谿」，魏源、憨山作「溪」。二字通用，「谿」为本字，「溪」为通行省体。", "headwordSimp": "谿／溪", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、《玄德纂疏》所引诸家、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、魏源《老子本义》、憨山《道德经解》", "id": "k002" }, { "sentenceId": "s002", "headword": "三節次序", "text": "通行本次序為雄雌、白黑、榮辱。吳澄道藏本以「知其白，守其黑」節居首，次「知其雄」，次「知其榮」；魏源校記則云「吳澄本，知其雄至嬰兒二十三字，在知其白至無極二十三字之上」，與道藏本次序相反，所據或別本。本站從通行本次序。", "source": "吳澄《道德真經注》、魏源《老子本義》", "textSimp": "通行本次序为雄雌、白黑、荣辱。吴澄道藏本以「知其白，守其黑」节居首，次「知其雄」，次「知其荣」；魏源校记则云「吴澄本，知其雄至婴儿二十三字，在知其白至无极二十三字之上」，与道藏本次序相反，所据或别本。本站从通行本次序。", "headwordSimp": "三节次序", "sourceSimp": "吴澄《道德真经注》、魏源《老子本义》", "id": "k003" }, { "sentenceId": "s002", "headword": "常德不忒", "text": "王弼、河上公、成玄英、唐玄宗、李榮、吳澄、憨山皆作「常德不忒」。「忒」，差失。諸本無異文。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、《玄德纂疏》所引諸家、吳澄《道德真經注》、憨山《道德經解》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、吴澄、憨山皆作「常德不忒」。「忒」，差失。诸本无异文。", "headwordSimp": "常德不忒", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、《玄德纂疏》所引诸家、吴澄《道德真经注》、憨山《道德经解》", "id": "k004" }, { "sentenceId": "s003", "headword": "常德乃足", "text": "王弼、河上公、成玄英、唐玄宗、李榮作「常德乃足」，吳澄作「常德廼足」。「廼」即「乃」之古字。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、《玄德纂疏》所引諸家、吳澄《道德真經注》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣作「常德乃足」，吴澄作「常德廼足」。「廼」即「乃」之古字。", "headwordSimp": "常德乃足", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、《玄德纂疏》所引诸家、吴澄《道德真经注》", "id": "k005" }, { "sentenceId": "s004", "headword": "樸散則為器", "text": "王弼、河上公、成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「樸散則為器」，李榮作「樸散為器」，無「則」字。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、《玄德纂疏》所引諸家、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》、憨山《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「朴散则为器」，李荣作「朴散为器」，无「则」字。", "headwordSimp": "朴散则为器", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、《玄德纂疏》所引诸家、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》、憨山《道德经解》、魏源《老子本义》", "id": "k006" }, { "sentenceId": "s004", "headword": "聖人用之則為官長", "text": "王弼、河上公、成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「聖人用之則為官長」，李榮作「聖人以為官長」，無「用之」二字。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、《玄德纂疏》所引諸家、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》、憨山《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「圣人用之则为官长」，李荣作「圣人以为官长」，无「用之」二字。", "headwordSimp": "圣人用之则为官长", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、《玄德纂疏》所引诸家、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》、憨山《道德经解》、魏源《老子本义》", "id": "k007" }, { "sentenceId": "s005", "headword": "大制不割／無割", "text": "王弼、河上公、成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、憨山作「大制不割」，李榮作「是以大制無割」，魏源從《淮南子》作「大制無割」。魏源云：「無割，河上王弼作不割，此從淮南子。」", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、《玄德纂疏》所引諸家、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》、憨山《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、陆希声、吕惠卿、苏辙、吴澄、憨山作「大制不割」，李荣作「是以大制无割」，魏源从《淮南子》作「大制无割」。魏源云：「无割，河上王弼作不割，此从淮南子。」", "headwordSimp": "大制不割／无割", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、《玄德纂疏》所引诸家、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》、憨山《道德经解》、魏源《老子本义》", "id": "k008" }, { "sentenceId": "s005", "headword": "大智不割", "text": "王夫之《老子衍》本章末句作「故大智不割」。王夫之引呂吉甫「守之以為母，知之以為子」語，或以「知」字連讀而訛為「智」。", "source": "王夫之《老子衍》", "textSimp": "王夫之《老子衍》本章末句作「故大智不割」。王夫之引吕吉甫「守之以为母，知之以为子」语，或以「知」字连读而讹为「智」。", "headwordSimp": "大智不割", "sourceSimp": "王夫之《老子衍》", "id": "k009" }, { "sentenceId": "s001", "headword": "嚴遵輯文", "text": "《玄德纂疏》引嚴遵曰：「於嬰兒復歸於志於嬰兒蠢然而無所知也。」文字有訛奪，疑當作「復歸於嬰兒，志於嬰兒，蠢然而無所知也」。本站姑存底本舊文，不加臆改。", "source": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "《玄德纂疏》引严遵曰：「于婴儿复归于志于婴儿蠢然而无所知也。」文字有讹夺，疑当作「复归于婴儿，志于婴儿，蠢然而无所知也」。本站姑存底本旧文，不加臆改。", "headwordSimp": "严遵辑文", "sourceSimp": "严遵《道德真经指归》（《玄德纂疏》所引）", "id": "k010" }, { "sentenceId": "s003", "headword": "蘇轍底本訛字", "text": "蘇轍注「榮辱、貴賤之及我者也」，底本「賤」訛作「踐」，據文義正之。", "source": "蘇轍《老子解》（《道藏》本）", "textSimp": "苏辙注「荣辱、贵贱之及我者也」，底本「贱」讹作「践」，据文义正之。", "headwordSimp": "苏辙底本讹字", "sourceSimp": "苏辙《老子解》（《道藏》本）", "id": "k011" }, { "sentenceId": "s005", "headword": "王弼大制之釋", "text": "王弼注「大制者，以天下之心為心，故無割也」，以「無割」釋「不割」，與其經文「不割」相應。李榮、魏源逕改經文為「無割」，非王弼本舊文。", "source": "王弼《老子道德經注》、李榮《道德真經注》、魏源《老子本義》", "textSimp": "王弼注「大制者，以天下之心为心，故无割也」，以「无割」释「不割」，与其经文「不割」相应。李荣、魏源迳改经文为「无割」，非王弼本旧文。", "headwordSimp": "王弼大制之释", "sourceSimp": "王弼《老子道德经注》、李荣《道德真经注》、魏源《老子本义》", "id": "k012" } ], "glossarySimp": { "知其雄，守其雌": "深知雄强，却安守雌柔。雄喻刚强、尊显；雌喻柔弱、卑下。", "为天下谿": "成为天下的溪谷。谿，山间溪流，众水所归；喻谦下容纳。", "常德不离": "恒常之德不离散。常德，真常之德；离，散失。", "复归于婴儿": "复归于婴儿般的无知无欲。婴儿喻无分别、合自然。", "知其白，守其黑": "深知明白，却安守暗昧。白喻昭昭明达；黑喻默默晦暗。", "为天下式": "成为天下的法式。式，法式、楷模。", "常德不忒": "恒常之德不差失。忒，差失、差错。", "复归于无极": "复归于无穷极。无极，无所穷尽，喻道。", "知其荣，守其辱": "深知荣耀，却安守卑辱。荣喻尊贵；辱喻污浊卑贱。", "为天下谷": "成为天下的山谷。谷，山谷，虚受容纳；喻谦下。", "常德乃足": "恒常之德才充足。乃，才；足，充足、止。", "复归于朴": "复归于未雕的原木。朴，喻道、真、本色。", "朴散则为器": "朴散开就成为器物。喻道散为百行、殊类，或圣人从本降迹。", "圣人用之则为官长": "圣人任用它们，就成为百官之长。官长，百官之长。", "大制不割": "以大道制御天下，无所割裂伤害。大制，以道裁制；割，割裂、割伤。", "谿": "山间溪流；众水所归的深谷。喻谦下容纳。一作「溪」。", "式": "法式、楷模、法则。", "忒": "差失、差错。", "无极": "无穷极、无所穷尽；喻道。", "官长": "百官之长。官，君主；长，师宗、首领。" }, "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": "知其雄", "headwordSimp": "知其雄", "pinyin": "zhī qí xióng", "gloss": "知道雄強的一面。知，知道、認識；雄，喻剛強、尊顯、爭先。", "glossSimp": "知道雄强的一面。知，知道、认识；雄，喻刚强、尊显、争先。", "general": "河上公以雄喻尊，人雖自知尊顯當守以卑微；王弼以雄為先，知為天下先而必後；成玄英以雄為剛躁之名；御疏以雄則過當；李榮謂懷雄猛之心者未可全真；蘇轍以知雄守雌為知性；憨山謂物無與敵謂之雄；王夫之謂知者歸清。", "generalSimp": "河上公以雄喻尊，人虽自知尊显当守以卑微；王弼以雄为先，知为天下先而必后；成玄英以雄为刚躁之名；御疏以雄则过当；李荣谓怀雄猛之心者未可全真；苏辙以知雄守雌为知性；憨山谓物无与敌谓之雄；王夫之谓知者归清。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "蘇轍老子解", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "苏辙老子解", "憨山道德经解" ], "forms": [ { "form": "知其雄", "formSimp": "知其雄", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "守其雌", "headwordSimp": "守其雌", "pinyin": "shǒu qí cí", "gloss": "安守雌柔的一面。守，安守、保持；雌，喻柔弱、卑下、後順。", "glossSimp": "安守雌柔的一面。守，安守、保持；雌，喻柔弱、卑下、后顺。", "general": "河上公以雌喻卑，去雄之強梁、就雌之柔和；王弼以雌為後，聖人後其身而身先；成玄英以雌為柔靜之義，棄雄守雌為天下之要逕；御注以雌靜為謙德；李榮謂守雌則不躁不速；陸希聲以弱勝強、靜勝動；呂惠卿謂篤靜致柔、和而不倡；吳澄謂寧雌毋雄。", "generalSimp": "河上公以雌喻卑，去雄之强梁、就雌之柔和；王弼以雌为后，圣人后其身而身先；成玄英以雌为柔静之义，弃雄守雌为天下之要迳；御注以雌静为谦德；李荣谓守雌则不躁不速；陆希声以弱胜强、静胜动；吕惠卿谓笃静致柔、和而不倡；吴澄谓宁雌毋雄。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "吴澄道德真经注" ], "forms": [ { "form": "守其雌", "formSimp": "守其雌", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "谿", "headwordSimp": "谿", "pinyin": "xī", "gloss": "山間溪流；眾水所歸的深谷。喻謙下容納。", "glossSimp": "山间溪流；众水所归的深谷。喻谦下容纳。", "general": "河上公謂水流入深谿；王弼謂谿不求物而物自歸之；成玄英以谿為逕，可為天下之要逕；御疏引《爾雅》「水注川曰谿」；李榮謂谿壑處下、眾流歸之；陸希聲謂谿以卑為用；呂惠卿謂谿受於谷而輸於江海，受而不拒、輸而不積；蘇轍謂天下爭先者歸之如水赴谿；吳澄謂流水之谿谷自處於下；憨山謂窊下之地、眾水所歸。", "generalSimp": "河上公谓水流入深谿；王弼谓谿不求物而物自归之；成玄英以谿为迳，可为天下之要迳；御疏引《尔雅》「水注川曰谿」；李荣谓谿壑处下、众流归之；陆希声谓谿以卑为用；吕惠卿谓谿受于谷而输于江海，受而不拒、输而不积；苏辙谓天下争先者归之如水赴谿；吴澄谓流水之谿谷自处于下；憨山谓窊下之地、众水所归。", "variants": [ "溪" ], "variantsSimp": [ "溪" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "憨山道德经解" ], "forms": [ { "form": "谿", "formSimp": "谿", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s001", "headword": "常德", "headwordSimp": "常德", "pinyin": "cháng dé", "gloss": "恒常之德，即不可離散的真常之德。", "glossSimp": "恒常之德，即不可离散的真常之德。", "general": "河上公謂德常在而不離己；王弼謂常反終而後德全其所處；成玄英謂常能守靜則其德不散；御注謂真常之德不離其身；李榮謂常能守靜、恒與德合；吳澄謂常德為冲虛不盈之德；魏源謂常德即真常，復歸嬰兒、無極、樸即復歸真常。", "generalSimp": "河上公谓德常在而不离己；王弼谓常反终而后德全其所处；成玄英谓常能守静则其德不散；御注谓真常之德不离其身；李荣谓常能守静、恒与德合；吴澄谓常德为冲虚不盈之德；魏源谓常德即真常，复归婴儿、无极、朴即复归真常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "吴澄道德真经注", "魏源老子本义" ], "forms": [ { "form": "常德", "formSimp": "常德", "kind": "headword", "count": 3, "sentenceIds": [ "s001", "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s001", "s002", "s003" ], "occurrenceCount": 3 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s001", "headword": "嬰兒", "headwordSimp": "婴儿", "pinyin": "yīng ér", "gloss": "嬰兒；喻無分別、無知無欲的狀態。", "glossSimp": "婴儿；喻无分别、无知无欲的状态。", "general": "河上公謂復歸身於質樸；王弼謂嬰兒不用智而合自然之智；成玄英謂嬰兒譬無分別智；御疏謂全和之人少思寡欲、泊然未兆乃如嬰兒；嚴遵謂嬰兒蠢然無所知；李榮謂赤子之行、內無分別；蘇轍謂嬰兒能受而未能用；吳澄謂嬰兒喻太初之道。", "generalSimp": "河上公谓复归身于质朴；王弼谓婴儿不用智而合自然之智；成玄英谓婴儿譬无分别智；御疏谓全和之人少思寡欲、泊然未兆乃如婴儿；严遵谓婴儿蠢然无所知；李荣谓赤子之行、内无分别；苏辙谓婴儿能受而未能用；吴澄谓婴儿喻太初之道。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "嚴遵指歸", "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", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "嬰兒", "formSimp": "婴儿", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s002", "headword": "式", "headwordSimp": "式", "pinyin": "shì", "gloss": "法式、楷模、法則。", "glossSimp": "法式、楷模、法则。", "general": "王弼謂式，模則也；河上公謂可為天下法式；成玄英謂式，法也，可為修學之洪範；御疏謂式，法也；李榮謂晦以安身，斯為法式；陸希聲謂式可法而則；呂惠卿謂抱一則能曲能枉，故可為天下式；吳澄謂乘車之式自處於下；憨山謂式謂法則。", "generalSimp": "王弼谓式，模则也；河上公谓可为天下法式；成玄英谓式，法也，可为修学之洪范；御疏谓式，法也；李荣谓晦以安身，斯为法式；陆希声谓式可法而则；吕惠卿谓抱一则能曲能枉，故可为天下式；吴澄谓乘车之式自处于下；憨山谓式谓法则。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "成玄英疏", "御疏", "李榮注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御疏", "李荣注", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "式", "formSimp": "式", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s002", "headword": "忒", "headwordSimp": "忒", "pinyin": "tè", "gloss": "差失、差錯。", "glossSimp": "差失、差错。", "general": "王弼謂忒，差也；河上公謂德常在己、不復差忒；成玄英謂忒，差也；御疏謂忒，差忒也；李榮謂忒，差也；吳澄謂於常德不差忒；憨山謂忒，差謬也。", "generalSimp": "王弼谓忒，差也；河上公谓德常在己、不复差忒；成玄英谓忒，差也；御疏谓忒，差忒也；李荣谓忒，差也；吴澄谓于常德不差忒；憨山谓忒，差谬也。", "variants": [ "差忒" ], "variantsSimp": [ "差忒" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御疏", "李榮注", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御疏", "李荣注", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "忒", "formSimp": "忒", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s002", "headword": "無極", "headwordSimp": "无极", "pinyin": "wú jí", "gloss": "無窮極、無所窮盡；喻道。", "glossSimp": "无穷极、无所穷尽；喻道。", "general": "王弼謂無極，不可窮也；河上公謂歸身於無窮極；成玄英謂無極，道也；御疏謂應用無差忒、用亦不窮，故復歸於無窮極；嚴遵謂與道為常，歸於無極；李榮謂修道者成真無極；吳澄謂無極謂無所窮盡，喻太初之道；憨山謂知無不極，故復歸於無極。", "generalSimp": "王弼谓无极，不可穷也；河上公谓归身于无穷极；成玄英谓无极，道也；御疏谓应用无差忒、用亦不穷，故复归于无穷极；严遵谓与道为常，归于无极；李荣谓修道者成真无极；吴澄谓无极谓无所穷尽，喻太初之道；憨山谓知无不极，故复归于无极。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "無極", "formSimp": "无极", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s003", "headword": "谷", "headwordSimp": "谷", "pinyin": "gǔ", "gloss": "山谷；虛受容納。喻謙下。", "glossSimp": "山谷；虚受容纳。喻谦下。", "general": "河上公謂天下歸之如水流深谷；成玄英謂川谷包納虛容；御疏謂虛受應物如彼谷神；李榮謂包含一切為天下谷；陸希聲謂谷體實而用虛；呂惠卿謂谷虛而能盈、應而不藏；蘇轍謂曠兮如谷之虛；吳澄謂自處於下；憨山謂谷乃虛而能應者。", "generalSimp": "河上公谓天下归之如水流深谷；成玄英谓川谷包纳虚容；御疏谓虚受应物如彼谷神；李荣谓包含一切为天下谷；陆希声谓谷体实而用虚；吕惠卿谓谷虚而能盈、应而不藏；苏辙谓旷兮如谷之虚；吴澄谓自处于下；憨山谓谷乃虚而能应者。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "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", "憨山道德經解" ], "refsSimp": [ "河上公注", "成玄英疏", "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", "憨山道德经解" ], "forms": [ { "form": "谷", "formSimp": "谷", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s003", "headword": "樸", "headwordSimp": "朴", "pinyin": "pǔ", "gloss": "未雕琢的原木；喻道、真、本色。", "glossSimp": "未雕琢的原木；喻道、真、本色。", "general": "王弼謂樸，真也，真散則百行出、殊類生；成玄英謂樸，真本也；御疏謂樸，道也；嚴遵謂道充德足則萬物大淳樸；李榮謂一氣未分，樸也；呂惠卿謂樸者真之全而物之混成；吳澄謂樸謂木質未斲為器，喻太初之道；憨山謂樸謂朴素，乃木之未雕斲；魏源謂樸不可以一器名。", "generalSimp": "王弼谓朴，真也，真散则百行出、殊类生；成玄英谓朴，真本也；御疏谓朴，道也；严遵谓道充德足则万物大淳朴；李荣谓一气未分，朴也；吕惠卿谓朴者真之全而物之混成；吴澄谓朴谓木质未斲为器，喻太初之道；憨山谓朴谓朴素，乃木之未雕斲；魏源谓朴不可以一器名。", "variants": [ "朴" ], "variantsSimp": [ "朴" ], "refs": [ "王弼注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "王弼注", "成玄英疏", "御疏", "严遵指归", "李荣注", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "樸", "formSimp": "朴", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s004" ] }, { "form": "朴", "formSimp": "朴", "kind": "variant", "count": 2, "sentenceIds": [ "s003", "s004" ] } ], "occurrenceSentenceIds": [ "s003", "s004" ], "occurrenceCount": 2 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s004", "headword": "官長", "headwordSimp": "官长", "pinyin": "guān zhǎng", "gloss": "百官之長。官，君主；長，師宗、首領。", "glossSimp": "百官之长。官，君主；长，师宗、首领。", "general": "河上公謂聖人外用則為百官之元長；王弼謂聖人因其分散故為之立官長；成玄英謂官，君主也，長，師宗也；御注謂群材之官長；李榮謂樹之以君，故云官長；呂惠卿謂聖人用之為官長而已；蘇轍謂如人君分政以立官長；吳澄謂官天下之長者天子、官一國之長者諸侯；魏源謂官長統群有司而不可為群有司。", "generalSimp": "河上公谓圣人外用则为百官之元长；王弼谓圣人因其分散故为之立官长；成玄英谓官，君主也，长，师宗也；御注谓群材之官长；李荣谓树之以君，故云官长；吕惠卿谓圣人用之为官长而已；苏辙谓如人君分政以立官长；吴澄谓官天下之长者天子、官一国之长者诸侯；魏源谓官长统群有司而不可为群有司。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "魏源老子本义" ], "forms": [ { "form": "官長", "formSimp": "官长", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s005", "headword": "大制", "headwordSimp": "大制", "pinyin": "dà zhì", "gloss": "以大道制御天下。大，指道；制，裁制、統御。", "glossSimp": "以大道制御天下。大，指道；制，裁制、统御。", "general": "河上公謂以大道制御天下，無所割傷；王弼謂大制者以天下之心為心；成玄英謂主領弘普故稱大制；御疏謂聖人德全、大制群有；李榮謂統御萬國故言大制；陸希聲謂大制不割故能宰物；吳澄謂大制以不制為制；憨山謂範圍天地、曲成萬物；魏源謂不制之制斯為大制。", "generalSimp": "河上公谓以大道制御天下，无所割伤；王弼谓大制者以天下之心为心；成玄英谓主领弘普故称大制；御疏谓圣人德全、大制群有；李荣谓统御万国故言大制；陆希声谓大制不割故能宰物；吴澄谓大制以不制为制；憨山谓范围天地、曲成万物；魏源谓不制之制斯为大制。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "陸希聲傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李荣注", "陆希声传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "大制", "formSimp": "大制", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 13, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "知其雄，守其雌", "headwordSimp": "知其雄，守其雌", "pinyin": "", "gloss": "深知雄強，卻安守雌柔。雄喻剛強、尊顯；雌喻柔弱、卑下。", "glossSimp": "深知雄强，却安守雌柔。雄喻刚强、尊显；雌喻柔弱、卑下。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "知其雄，守其雌", "formSimp": "知其雄，守其雌", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 14, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "為天下谿", "headwordSimp": "为天下谿", "pinyin": "", "gloss": "成為天下的溪谷。谿，山間溪流，眾水所歸；喻謙下容納。", "glossSimp": "成为天下的溪谷。谿，山间溪流，众水所归；喻谦下容纳。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "為天下谿", "formSimp": "为天下谿", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 15, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "常德不離", "headwordSimp": "常德不离", "pinyin": "", "gloss": "恒常之德不離散。常德，真常之德；離，散失。", "glossSimp": "恒常之德不离散。常德，真常之德；离，散失。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "常德不離", "formSimp": "常德不离", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 16, "id": "g004", "noteId": "", "sentenceId": "s001", "headword": "復歸於嬰兒", "headwordSimp": "复归于婴儿", "pinyin": "", "gloss": "復歸於嬰兒般的無知無欲。嬰兒喻無分別、合自然。", "glossSimp": "复归于婴儿般的无知无欲。婴儿喻无分别、合自然。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "復歸於嬰兒", "formSimp": "复归于婴儿", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 17, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "知其白，守其黑", "headwordSimp": "知其白，守其黑", "pinyin": "", "gloss": "深知明白，卻安守暗昧。白喻昭昭明達；黑喻默默晦暗。", "glossSimp": "深知明白，却安守暗昧。白喻昭昭明达；黑喻默默晦暗。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "知其白，守其黑", "formSimp": "知其白，守其黑", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 18, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "為天下式", "headwordSimp": "为天下式", "pinyin": "", "gloss": "成為天下的法式。式，法式、楷模。", "glossSimp": "成为天下的法式。式，法式、楷模。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "為天下式", "formSimp": "为天下式", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 19, "id": "g007", "noteId": "", "sentenceId": "s002", "headword": "常德不忒", "headwordSimp": "常德不忒", "pinyin": "", "gloss": "恒常之德不差失。忒，差失、差錯。", "glossSimp": "恒常之德不差失。忒，差失、差错。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "常德不忒", "formSimp": "常德不忒", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 20, "id": "g008", "noteId": "", "sentenceId": "s002", "headword": "復歸於無極", "headwordSimp": "复归于无极", "pinyin": "", "gloss": "復歸於無窮極。無極，無所窮盡，喻道。", "glossSimp": "复归于无穷极。无极，无所穷尽，喻道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "復歸於無極", "formSimp": "复归于无极", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 21, "id": "g009", "noteId": "", "sentenceId": "s003", "headword": "知其榮，守其辱", "headwordSimp": "知其荣，守其辱", "pinyin": "", "gloss": "深知榮耀，卻安守卑辱。榮喻尊貴；辱喻污濁卑賤。", "glossSimp": "深知荣耀，却安守卑辱。荣喻尊贵；辱喻污浊卑贱。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "知其榮，守其辱", "formSimp": "知其荣，守其辱", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 22, "id": "g010", "noteId": "", "sentenceId": "s003", "headword": "為天下谷", "headwordSimp": "为天下谷", "pinyin": "", "gloss": "成為天下的山谷。谷，山谷，虛受容納；喻謙下。", "glossSimp": "成为天下的山谷。谷，山谷，虚受容纳；喻谦下。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "為天下谷", "formSimp": "为天下谷", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 23, "id": "g011", "noteId": "", "sentenceId": "s003", "headword": "常德乃足", "headwordSimp": "常德乃足", "pinyin": "", "gloss": "恒常之德才充足。乃，才；足，充足、止。", "glossSimp": "恒常之德才充足。乃，才；足，充足、止。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "常德乃足", "formSimp": "常德乃足", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 24, "id": "g012", "noteId": "", "sentenceId": "s003", "headword": "復歸於樸", "headwordSimp": "复归于朴", "pinyin": "", "gloss": "復歸於未雕的原木。樸，喻道、真、本色。", "glossSimp": "复归于未雕的原木。朴，喻道、真、本色。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "復歸於樸", "formSimp": "复归于朴", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 25, "id": "g013", "noteId": "", "sentenceId": "s004", "headword": "樸散則為器", "headwordSimp": "朴散则为器", "pinyin": "", "gloss": "樸散開就成為器物。喻道散為百行、殊類，或聖人從本降迹。", "glossSimp": "朴散开就成为器物。喻道散为百行、殊类，或圣人从本降迹。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "樸散則為器", "formSimp": "朴散则为器", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 26, "id": "g014", "noteId": "", "sentenceId": "s004", "headword": "聖人用之則為官長", "headwordSimp": "圣人用之则为官长", "pinyin": "", "gloss": "聖人任用它們，就成為百官之長。官長，百官之長。", "glossSimp": "圣人任用它们，就成为百官之长。官长，百官之长。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "聖人用之則為官長", "formSimp": "圣人用之则为官长", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 27, "id": "g015", "noteId": "", "sentenceId": "s005", "headword": "大制不割", "headwordSimp": "大制不割", "pinyin": "", "gloss": "以大道制御天下，無所割裂傷害。大制，以道裁制；割，割裂、割傷。", "glossSimp": "以大道制御天下，无所割裂伤害。大制，以道裁制；割，割裂、割伤。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大制不割", "formSimp": "大制不割", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 28, "id": "g016", "noteId": "", "sentenceId": "s001", "headword": "谿", "headwordSimp": "谿", "pinyin": "", "gloss": "山間溪流；眾水所歸的深谷。喻謙下容納。一作「溪」。", "glossSimp": "山间溪流；众水所归的深谷。喻谦下容纳。一作「溪」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "谿", "formSimp": "谿", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 29, "id": "g017", "noteId": "", "sentenceId": "s002", "headword": "式", "headwordSimp": "式", "pinyin": "", "gloss": "法式、楷模、法則。", "glossSimp": "法式、楷模、法则。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "式", "formSimp": "式", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 30, "id": "g018", "noteId": "", "sentenceId": "s002", "headword": "忒", "headwordSimp": "忒", "pinyin": "", "gloss": "差失、差錯。", "glossSimp": "差失、差错。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "忒", "formSimp": "忒", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 31, "id": "g019", "noteId": "", "sentenceId": "s002", "headword": "無極", "headwordSimp": "无极", "pinyin": "", "gloss": "無窮極、無所窮盡；喻道。", "glossSimp": "无穷极、无所穷尽；喻道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無極", "formSimp": "无极", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 32, "id": "g020", "noteId": "", "sentenceId": "s004", "headword": "官長", "headwordSimp": "官长", "pinyin": "", "gloss": "百官之長。官，君主；長，師宗、首領。", "glossSimp": "百官之长。官，君主；长，师宗、首领。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "官長", "formSimp": "官长", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 } ] }, "relations": { "version": "1.0.0", "note": "第二十八章五句的十三家對照。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，嚴遵據《玄德纂疏》輯存三條，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「知雄守雌」有尊顯守卑、知先必後、棄剛守柔、緣督為經之別，釋「為天下谿」有謙下眾歸、不求物而物自歸、要逕、受而不積之別，釋「白黑」有韜光晦迹、抱一、居闇視明之別，釋「榮辱」有守卑辱、去華歸根、復性之別，釋「樸散為器」有道散為神明、真散百行出、從本降迹之別，釋「大制不割」有以天下之心為心、以不制為制、推功於物之別；大旨歸於知剛守柔、去華守樸，以不制為制而無所割傷。", "concepts": [ { "id": "zhi-xiong-shou-ci", "name": "知其雄，守其雌", "nameTrad": "知其雄，守其雌", "question": "既知雄強之可尚，何以反守雌柔？是知而不為，還是以柔為用？", "questionTrad": "既知雄強之可尚，何以反守雌柔？是知而不為，還是以柔為用？", "intro": "河上公以雄喻尊、雌喻卑，自知尊顯而守以卑微，去強梁就柔和。王弼以雄先雌後，知為天下先而必後，故聖人後其身而身先。成玄英以雄剛躁歸死滅、雌柔靜致長生，棄雄守雌為天下之要逕。唐玄宗御注以知雄則守雌，靜謙而德物歸；御疏申以雄過當、雌卑弱，俱未適中，必緣督以為經，知雌守雄則敗。嚴遵謂復歸於嬰兒，蠢然無所知。李榮以知性雄而守雌則不躁不速，不滯兩邊，自合中道。陸希聲以弱勝強、靜勝動，故以弱為用、以靜為主。呂惠卿以雄動雌靜、雄剛雌柔、雄倡雌和，知雄守雌則篤靜致柔、和而不倡。蘇轍以知雄守雌為知性，爭心止而天下爭先者歸之如水赴谿。吳澄謂寧雌毋雄，知彼可尚而寧守此自處於下。憨山謂氣與道合、心超物表，順物委蛇而不與物競。魏源以守雌不求勝，剛生於柔，故知子守母。王夫之謂知者歸清、守者歸濁，然收功於守，以物極必反、反者可長主。諸家皆不廢「知」，而歸於「守」，以柔靜為用。", "introTrad": "河上公以雄喻尊、雌喻卑，自知尊顯而守以卑微，去強梁就柔和。王弼以雄先雌後，知為天下先而必後，故聖人後其身而身先。成玄英以雄剛躁歸死滅、雌柔靜致長生，棄雄守雌為天下之要逕。唐玄宗御注以知雄則守雌，靜謙而德物歸；御疏申以雄過當、雌卑弱，俱未適中，必緣督以為經，知雌守雄則敗。嚴遵謂復歸於嬰兒，蠢然無所知。李榮以知性雄而守雌則不躁不速，不滯兩邊，自合中道。陸希聲以弱勝強、靜勝動，故以弱為用、以靜為主。呂惠卿以雄動雌靜、雄剛雌柔、雄倡雌和，知雄守雌則篤靜致柔、和而不倡。蘇轍以知雄守雌為知性，爭心止而天下爭先者歸之如水赴谿。吳澄謂寧雌毋雄，知彼可尚而寧守此自處於下。憨山謂氣與道合、心超物表，順物委蛇而不與物競。魏源以守雌不求勝，剛生於柔，故知子守母。王夫之謂知者歸清、守者歸濁，然收功於守，以物極必反、反者可長主。諸家皆不廢「知」，而歸於「守」，以柔靜為用。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "自知尊顯而守以卑微，去強梁就柔和，則天下歸之如水入谿。", "thesisTrad": "自知尊顯而守以卑微，去強梁就柔和，則天下歸之如水入谿。", "noteIds": [ "c001", "c002" ], "workTypeSimp": "注", "thesisSimp": "自知尊显而守以卑微，去强梁就柔和，则天下归之如水入谿。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "雄先雌後，知為天下先而必後，故聖人後其身而身先。", "thesisTrad": "雄先雌後，知為天下先而必後，故聖人後其身而身先。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "雄先雌后，知为天下先而必后，故圣人后其身而身先。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "雄剛躁歸死滅，雌柔靜致長生，棄雄守雌為天下之要逕。", "thesisTrad": "雄剛躁歸死滅，雌柔靜致長生，棄雄守雌為天下之要逕。", "noteIds": [ "c016" ], "workTypeSimp": "疏", "thesisSimp": "雄刚躁归死灭，雌柔静致长生，弃雄守雌为天下之要迳。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "知雄躁則守雌靜，守雌亦須知雄；知雌守雄則敗。", "thesisTrad": "知雄躁則守雌靜，守雌亦須知雄；知雌守雄則敗。", "noteIds": [ "c021", "c022" ], "workTypeSimp": "御注", "thesisSimp": "知雄躁则守雌静，守雌亦须知雄；知雌守雄则败。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "復歸於嬰兒，蠢然而無所知。", "thesisTrad": "復歸於嬰兒，蠢然而無所知。", "noteIds": [ "c031" ], "workTypeSimp": "指归", "thesisSimp": "复归于婴儿，蠢然而无所知。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "知性雄而守雌則不躁不速，不滯兩邊，自合中道。", "thesisTrad": "知性雄而守雌則不躁不速，不滯兩邊，自合中道。", "noteIds": [ "c034", "c035" ], "workTypeSimp": "注", "thesisSimp": "知性雄而守雌则不躁不速，不滞两边，自合中道。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "知弱勝強、靜勝動，以雌弱自守則可為天下谿。", "thesisTrad": "知弱勝強、靜勝動，以雌弱自守則可為天下谿。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "知弱胜强、静胜动，以雌弱自守则可为天下谿。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "雄動雌靜，知雄守雌則篤靜致柔、和而不倡。", "thesisTrad": "雄動雌靜，知雄守雌則篤靜致柔、和而不倡。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "雄动雌静，知雄守雌则笃静致柔、和而不倡。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "知雄守雌為知性，爭心止而天下爭先者歸之如水赴谿。", "thesisTrad": "知雄守雌為知性，爭心止而天下爭先者歸之如水赴谿。", "noteIds": [ "c043" ], "workTypeSimp": "解", "thesisSimp": "知雄守雌为知性，争心止而天下争先者归之如水赴谿。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "寧雌毋雄，知彼可尚而寧守此自處於下。", "thesisTrad": "寧雌毋雄，知彼可尚而寧守此自處於下。", "noteIds": [ "c047" ], "workTypeSimp": "注", "thesisSimp": "宁雌毋雄，知彼可尚而宁守此自处于下。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "氣與道合、心超物表，順物委蛇而不與物競。", "thesisTrad": "氣與道合、心超物表，順物委蛇而不與物競。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "气与道合、心超物表，顺物委蛇而不与物竞。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "守雌不求勝；剛生於柔，故知子守母。", "thesisTrad": "守雌不求勝；剛生於柔，故知子守母。", "noteIds": [ "c053" ], "workTypeSimp": "本义", "thesisSimp": "守雌不求胜；刚生于柔，故知子守母。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "知者歸清、守者歸濁，然收功於守，以反者可長主。", "thesisTrad": "知者歸清、守者歸濁，然收功於守，以反者可長主。", "noteIds": [ "c054" ], "workTypeSimp": "衍", "thesisSimp": "知者归清、守者归浊，然收功于守，以反者可长主。" } }, "chain": [ { "noteId": "c009", "relation": "承前", "relationTrad": "承前", "text": "王弼以「後其身而身先」釋守雌，把知先必後落實為聖人的處世之道。", "textTrad": "王弼以「後其身而身先」釋守雌，把知先必後落實為聖人的處世之道。", "relationSimp": "承前", "textSimp": "王弼以「后其身而身先」释守雌，把知先必后落实为圣人的处世之道。" }, { "noteId": "c016", "relation": "轉深", "relationTrad": "轉深", "text": "成玄英更以生死說剛躁柔靜，守雌不只是處世，而是全生之道。", "textTrad": "成玄英更以生死說剛躁柔靜，守雌不只是處世，而是全生之道。", "relationSimp": "转深", "textSimp": "成玄英更以生死说刚躁柔静，守雌不只是处世，而是全生之道。" }, { "noteId": "c043", "relation": "別解", "relationTrad": "別解", "text": "蘇轍以「知性」說知雄守雌，爭心止而天下自歸，與王弼後身之說相成。", "textTrad": "蘇轍以「知性」說知雄守雌，爭心止而天下自歸，與王弼後身之說相成。", "relationSimp": "别解", "textSimp": "苏辙以「知性」说知雄守雌，争心止而天下自归，与王弼后身之说相成。" } ], "nameSimp": "知其雄，守其雌", "questionSimp": "既知雄强之可尚，何以反守雌柔？是知而不为，还是以柔为用？", "introSimp": "河上公以雄喻尊、雌喻卑，自知尊显而守以卑微，去强梁就柔和。王弼以雄先雌后，知为天下先而必后，故圣人后其身而身先。成玄英以雄刚躁归死灭、雌柔静致长生，弃雄守雌为天下之要迳。唐玄宗御注以知雄则守雌，静谦而德物归；御疏申以雄过当、雌卑弱，俱未适中，必缘督以为经，知雌守雄则败。严遵谓复归于婴儿，蠢然无所知。李荣以知性雄而守雌则不躁不速，不滞两边，自合中道。陆希声以弱胜强、静胜动，故以弱为用、以静为主。吕惠卿以雄动雌静、雄刚雌柔、雄倡雌和，知雄守雌则笃静致柔、和而不倡。苏辙以知雄守雌为知性，争心止而天下争先者归之如水赴谿。吴澄谓宁雌毋雄，知彼可尚而宁守此自处于下。憨山谓气与道合、心超物表，顺物委蛇而不与物竞。魏源以守雌不求胜，刚生于柔，故知子守母。王夫之谓知者归清、守者归浊，然收功于守，以物极必反、反者可长主。诸家皆不废「知」，而归于「守」，以柔静为用。" }, { "id": "wei-tian-xia-xi", "name": "為天下谿", "nameTrad": "為天下谿", "question": "「為天下谿」何以能成為常德不離的樞紐？谿之為物有何可喻？", "questionTrad": "「為天下谿」何以能成為常德不離的樞紐？谿之為物有何可喻？", "intro": "河上公以謙下如深谿，則德常在而不離。王弼以谿不求物而物自歸之，明其無求而自得。成玄英以谿為逕，棄雄守雌可為天下之要逕。唐玄宗御疏引《爾雅》「水注川曰谿」，守雌柔為謙德，物所歸往如水歸谿。李榮以谿壑處下、眾流歸之，喻人士謙退而道德歸之。陸希聲謂谿以卑為用，能用其卑則常德不離。呂惠卿謂谿受於谷而輸於江海，受而不拒、輸而不積，故能通而無迕。蘇轍謂天下爭先者皆歸之如水赴谿。吳澄謂乘車之式、流水之谿谷皆自處於下。憨山謂谿為窊下之地、眾水所歸，處下如谿則但受不拒。魏源以守雌不求勝，故為天下谿。諸家皆取谿之卑下容納、眾流自歸為喻。", "introTrad": "河上公以謙下如深谿，則德常在而不離。王弼以谿不求物而物自歸之，明其無求而自得。成玄英以谿為逕，棄雄守雌可為天下之要逕。唐玄宗御疏引《爾雅》「水注川曰谿」，守雌柔為謙德，物所歸往如水歸谿。李榮以谿壑處下、眾流歸之，喻人士謙退而道德歸之。陸希聲謂谿以卑為用，能用其卑則常德不離。呂惠卿謂谿受於谷而輸於江海，受而不拒、輸而不積，故能通而無迕。蘇轍謂天下爭先者皆歸之如水赴谿。吳澄謂乘車之式、流水之谿谷皆自處於下。憨山謂谿為窊下之地、眾水所歸，處下如谿則但受不拒。魏源以守雌不求勝，故為天下谿。諸家皆取谿之卑下容納、眾流自歸為喻。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "人能謙下如深谿，則德常在而不離於己。", "thesisTrad": "人能謙下如深谿，則德常在而不離於己。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "人能谦下如深谿，则德常在而不离于己。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "谿不求物而物自歸之，嬰兒不用智而合自然之智。", "thesisTrad": "谿不求物而物自歸之，嬰兒不用智而合自然之智。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "谿不求物而物自归之，婴儿不用智而合自然之智。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "谿，逕也；棄雄守雌，可為天下之要逕。", "thesisTrad": "谿，逕也；棄雄守雌，可為天下之要逕。", "noteIds": [ "c016" ], "workTypeSimp": "疏", "thesisSimp": "谿，迳也；弃雄守雌，可为天下之要迳。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "守雌柔為謙德，物所歸往如水歸谿；《爾雅》水注川曰谿。", "thesisTrad": "守雌柔為謙德，物所歸往如水歸谿；《爾雅》水注川曰谿。", "noteIds": [ "c021", "c022" ], "workTypeSimp": "御注", "thesisSimp": "守雌柔为谦德，物所归往如水归谿；《尔雅》水注川曰谿。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "谿壑處下，眾流歸之；人士謙退，道德歸之。", "thesisTrad": "谿壑處下，眾流歸之；人士謙退，道德歸之。", "noteIds": [ "c034" ], "workTypeSimp": "注", "thesisSimp": "谿壑处下，众流归之；人士谦退，道德归之。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "谿以卑為用，能用其卑則常德不離。", "thesisTrad": "谿以卑為用，能用其卑則常德不離。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "谿以卑为用，能用其卑则常德不离。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "谿受於谷而輸於江海，受而不拒、輸而不積，故能通而無迕。", "thesisTrad": "谿受於谷而輸於江海，受而不拒、輸而不積，故能通而無迕。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "谿受于谷而输于江海，受而不拒、输而不积，故能通而无迕。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "天下爭先者皆歸之，如水之赴谿。", "thesisTrad": "天下爭先者皆歸之，如水之赴谿。", "noteIds": [ "c043" ], "workTypeSimp": "解", "thesisSimp": "天下争先者皆归之，如水之赴谿。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "乘車之式、流水之谿谷，皆謂自處於下。", "thesisTrad": "乘車之式、流水之谿谷，皆謂自處於下。", "noteIds": [ "c047", "c050" ], "workTypeSimp": "注", "thesisSimp": "乘车之式、流水之谿谷，皆谓自处于下。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "谿為窊下之地、眾水所歸，處下如谿則但受不拒、應而不藏。", "thesisTrad": "谿為窊下之地、眾水所歸，處下如谿則但受不拒、應而不藏。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "谿为窊下之地、众水所归，处下如谿则但受不拒、应而不藏。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "守雌不求勝，故為天下谿。", "thesisTrad": "守雌不求勝，故為天下谿。", "noteIds": [ "c053" ], "workTypeSimp": "本义", "thesisSimp": "守雌不求胜，故为天下谿。" } }, "chain": [ { "noteId": "c002", "relation": "正釋", "relationTrad": "正釋", "text": "河上公以「謙下如深谿」立訓，德常在己即常德不離。", "textTrad": "河上公以「謙下如深谿」立訓，德常在己即常德不離。", "relationSimp": "正释", "textSimp": "河上公以「谦下如深谿」立训，德常在己即常德不离。" }, { "noteId": "c009", "relation": "轉進", "relationTrad": "轉進", "text": "王弼進一層說「不求物而物自歸」，把謙下轉為無求自得。", "textTrad": "王弼進一層說「不求物而物自歸」，把謙下轉為無求自得。", "relationSimp": "转进", "textSimp": "王弼进一层说「不求物而物自归」，把谦下转为无求自得。" }, { "noteId": "c042", "relation": "別解", "relationTrad": "別解", "text": "呂惠卿以谿之受輸不積說「通而無迕」，補出谿之所以能容的機制。", "textTrad": "呂惠卿以谿之受輸不積說「通而無迕」，補出谿之所以能容的機制。", "relationSimp": "别解", "textSimp": "吕惠卿以谿之受输不积说「通而无迕」，补出谿之所以能容的机制。" } ], "nameSimp": "为天下谿", "questionSimp": "「为天下谿」何以能成为常德不离的枢纽？谿之为物有何可喻？", "introSimp": "河上公以谦下如深谿，则德常在而不离。王弼以谿不求物而物自归之，明其无求而自得。成玄英以谿为迳，弃雄守雌可为天下之要迳。唐玄宗御疏引《尔雅》「水注川曰谿」，守雌柔为谦德，物所归往如水归谿。李荣以谿壑处下、众流归之，喻人士谦退而道德归之。陆希声谓谿以卑为用，能用其卑则常德不离。吕惠卿谓谿受于谷而输于江海，受而不拒、输而不积，故能通而无迕。苏辙谓天下争先者皆归之如水赴谿。吴澄谓乘车之式、流水之谿谷皆自处于下。憨山谓谿为窊下之地、众水所归，处下如谿则但受不拒。魏源以守雌不求胜，故为天下谿。诸家皆取谿之卑下容纳、众流自归为喻。" }, { "id": "zhi-bai-shou-hei", "name": "知其白，守其黑", "nameTrad": "知其白，守其黑", "question": "明白既已昭著，何以反守暗昧？「為天下式」與「復歸於無極」是何關係？", "questionTrad": "明白既已昭著，何以反守暗昧？「為天下式」與「復歸於無極」是何關係？", "intro": "河上公以白喻昭昭、黑喻默默，自知明達而守以默默，可為天下法式；德不差忒則長生久壽，歸身於無窮極。王弼以式為模則、忒為差、無極為不可窮，三語皆為訓詁。成玄英以自顯明白者人必挫之，故當韜光晦迹、退守暗昧，不忤於物；棄明守暗則其德不差，歸於至道。唐玄宗御注以德雖明白當如暗昧，則為天下法式；御疏申以德雖昭明而不以務物，自守淳和，應用無差而用亦不窮。嚴遵以反於未生、復於未始、與道為常，歸於無極。李榮以大白若辱、大智若愚，晦以安身，斯為法式；不以智耀人、不為名害己，故成真無極。陸希聲以雖知明白而守以玄默，故可為天下式；德不差忒則與道相得，復歸無極。呂惠卿以白受采、黑不受染，守黑若晦若水，終於抱一，故可為天下式；無枉而非一，則常德不忒。蘇轍以知白守黑為見性，居闇視明，天下之明者不能以形逃，故眾明則之以為法。吳澄以白謂光明、黑謂塵暗、無極謂無所窮盡，寧黑毋白。憨山以智包天地而不自用其知，故無強知之謬，可為天下式；知無不極，故復歸無極。魏源以守黑不分別，明生於晦，故知子守母。王夫之謂白黑各有對待，知者歸清、守者歸濁，然收功於守。", "introTrad": "河上公以白喻昭昭、黑喻默默，自知明達而守以默默，可為天下法式；德不差忒則長生久壽，歸身於無窮極。王弼以式為模則、忒為差、無極為不可窮，三語皆為訓詁。成玄英以自顯明白者人必挫之，故當韜光晦迹、退守暗昧，不忤於物；棄明守暗則其德不差，歸於至道。唐玄宗御注以德雖明白當如暗昧，則為天下法式；御疏申以德雖昭明而不以務物，自守淳和，應用無差而用亦不窮。嚴遵以反於未生、復於未始、與道為常，歸於無極。李榮以大白若辱、大智若愚，晦以安身，斯為法式；不以智耀人、不為名害己，故成真無極。陸希聲以雖知明白而守以玄默，故可為天下式；德不差忒則與道相得，復歸無極。呂惠卿以白受采、黑不受染，守黑若晦若水，終於抱一，故可為天下式；無枉而非一，則常德不忒。蘇轍以知白守黑為見性，居闇視明，天下之明者不能以形逃，故眾明則之以為法。吳澄以白謂光明、黑謂塵暗、無極謂無所窮盡，寧黑毋白。憨山以智包天地而不自用其知，故無強知之謬，可為天下式；知無不極，故復歸無極。魏源以守黑不分別，明生於晦，故知子守母。王夫之謂白黑各有對待，知者歸清、守者歸濁，然收功於守。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "白喻昭昭、黑喻默默，自知明達而守以默默，可為天下法式。", "thesisTrad": "白喻昭昭、黑喻默默，自知明達而守以默默，可為天下法式。", "noteIds": [ "c003", "c004" ], "workTypeSimp": "注", "thesisSimp": "白喻昭昭、黑喻默默，自知明达而守以默默，可为天下法式。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "式，模則也；忒，差也；無極，不可窮也。", "thesisTrad": "式，模則也；忒，差也；無極，不可窮也。", "noteIds": [ "c010", "c011", "c012" ], "workTypeSimp": "注", "thesisSimp": "式，模则也；忒，差也；无极，不可穷也。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "韜光晦迹、退守暗昧，不忤於物，故為德人；棄明守暗則歸於至道。", "thesisTrad": "韜光晦迹、退守暗昧，不忤於物，故為德人；棄明守暗則歸於至道。", "noteIds": [ "c017" ], "workTypeSimp": "疏", "thesisSimp": "韬光晦迹、退守暗昧，不忤于物，故为德人；弃明守暗则归于至道。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "德雖昭明，不以務物，當如暗昧，自守淳和，故為天下法式。", "thesisTrad": "德雖昭明，不以務物，當如暗昧，自守淳和，故為天下法式。", "noteIds": [ "c023", "c024" ], "workTypeSimp": "御注", "thesisSimp": "德虽昭明，不以务物，当如暗昧，自守淳和，故为天下法式。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "反於未生，復於未始，與道為常，歸於無極。", "thesisTrad": "反於未生，復於未始，與道為常，歸於無極。", "noteIds": [ "c032" ], "workTypeSimp": "指归", "thesisSimp": "反于未生，复于未始，与道为常，归于无极。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "大白若辱，大智若愚，晦以安身，斯為法式。", "thesisTrad": "大白若辱，大智若愚，晦以安身，斯為法式。", "noteIds": [ "c036", "c037" ], "workTypeSimp": "注", "thesisSimp": "大白若辱，大智若愚，晦以安身，斯为法式。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "雖知明白而守以玄默，故可為天下式；德不差忒則復歸無極。", "thesisTrad": "雖知明白而守以玄默，故可為天下式；德不差忒則復歸無極。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "虽知明白而守以玄默，故可为天下式；德不差忒则复归无极。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "白受采、黑不受染，守黑若晦若水，終於抱一，故為天下式。", "thesisTrad": "白受采、黑不受染，守黑若晦若水，終於抱一，故為天下式。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "白受采、黑不受染，守黑若晦若水，终于抱一，故为天下式。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "知白守黑為見性，居闇視明，眾明則之以為法。", "thesisTrad": "知白守黑為見性，居闇視明，眾明則之以為法。", "noteIds": [ "c044" ], "workTypeSimp": "解", "thesisSimp": "知白守黑为见性，居暗视明，众明则之以为法。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "白謂光明，黑謂塵暗，無極謂無所窮盡；寧黑毋白。", "thesisTrad": "白謂光明，黑謂塵暗，無極謂無所窮盡；寧黑毋白。", "noteIds": [ "c048" ], "workTypeSimp": "注", "thesisSimp": "白谓光明，黑谓尘暗，无极谓无所穷尽；宁黑毋白。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "智包天地而不自用其知，故無強知之謬，可為天下式。", "thesisTrad": "智包天地而不自用其知，故無強知之謬，可為天下式。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "智包天地而不自用其知，故无强知之谬，可为天下式。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "守黑不分別；明生於晦，故知子守母。", "thesisTrad": "守黑不分別；明生於晦，故知子守母。", "noteIds": [ "c053" ], "workTypeSimp": "本义", "thesisSimp": "守黑不分别；明生于晦，故知子守母。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "白黑各有對待，知者歸清、守者歸濁，然收功於守。", "thesisTrad": "白黑各有對待，知者歸清、守者歸濁，然收功於守。", "noteIds": [ "c054" ], "workTypeSimp": "衍", "thesisSimp": "白黑各有对待，知者归清、守者归浊，然收功于守。" } }, "chain": [ { "noteId": "c003", "relation": "正釋", "relationTrad": "正釋", "text": "河上公以昭昭默默對舉，守黑即守其默默，故可為法式。", "textTrad": "河上公以昭昭默默對舉，守黑即守其默默，故可為法式。", "relationSimp": "正释", "textSimp": "河上公以昭昭默默对举，守黑即守其默默，故可为法式。" }, { "noteId": "c017", "relation": "轉深", "relationTrad": "轉深", "text": "成玄英補出「自顯明白者人必挫之」的緣由，韜光晦迹乃所以全德。", "textTrad": "成玄英補出「自顯明白者人必挫之」的緣由，韜光晦迹乃所以全德。", "relationSimp": "转深", "textSimp": "成玄英补出「自显明白者人必挫之」的缘由，韬光晦迹乃所以全德。" }, { "noteId": "c042", "relation": "別解", "relationTrad": "別解", "text": "呂惠卿以白黑配色、物、行、數，守黑終於抱一，為「式」立形上之據。", "textTrad": "呂惠卿以白黑配色、物、行、數，守黑終於抱一，為「式」立形上之據。", "relationSimp": "别解", "textSimp": "吕惠卿以白黑配色、物、行、数，守黑终于抱一，为「式」立形上之据。" } ], "nameSimp": "知其白，守其黑", "questionSimp": "明白既已昭著，何以反守暗昧？「为天下式」与「复归于无极」是何关系？", "introSimp": "河上公以白喻昭昭、黑喻默默，自知明达而守以默默，可为天下法式；德不差忒则长生久寿，归身于无穷极。王弼以式为模则、忒为差、无极为不可穷，三语皆为训诂。成玄英以自显明白者人必挫之，故当韬光晦迹、退守暗昧，不忤于物；弃明守暗则其德不差，归于至道。唐玄宗御注以德虽明白当如暗昧，则为天下法式；御疏申以德虽昭明而不以务物，自守淳和，应用无差而用亦不穷。严遵以反于未生、复于未始、与道为常，归于无极。李荣以大白若辱、大智若愚，晦以安身，斯为法式；不以智耀人、不为名害己，故成真无极。陆希声以虽知明白而守以玄默，故可为天下式；德不差忒则与道相得，复归无极。吕惠卿以白受采、黑不受染，守黑若晦若水，终于抱一，故可为天下式；无枉而非一，则常德不忒。苏辙以知白守黑为见性，居暗视明，天下之明者不能以形逃，故众明则之以为法。吴澄以白谓光明、黑谓尘暗、无极谓无所穷尽，宁黑毋白。憨山以智包天地而不自用其知，故无强知之谬，可为天下式；知无不极，故复归无极。魏源以守黑不分别，明生于晦，故知子守母。王夫之谓白黑各有对待，知者归清、守者归浊，然收功于守。" }, { "id": "zhi-rong-shou-ru", "name": "知其榮，守其辱", "nameTrad": "知其榮，守其辱", "question": "榮辱相去懸絕，何以知榮而反守辱？「為天下谷」與「復歸於樸」如何相貫？", "questionTrad": "榮辱相去懸絕，何以知榮而反守辱？「為天下谷」與「復歸於樸」如何相貫？", "intro": "河上公以榮喻尊貴、辱喻污濁，自知榮貴而守以污濁，天下歸之如水流深谷；常德止於己而復歸質樸。王弼以此三者言常反終、後乃德全其所處，功不可取而常處其母。成玄英以榮寵翻為禍基，知倚伏不可常，處榮華恒如卑賤，故天下歸凑如川谷；樸為真本，三種修學為道之要。唐玄宗御注以德雖尊榮常守卑辱，虛受如谷，常德圓足則復歸於道；御疏申以道為德體、德為道用，論用則常德乃足，論體則復歸於樸。嚴遵以道德是祐、神明是助，道充德足則萬物大淳樸。李榮以有官有爵為榮、無位無名為辱，居顯不驕而守卑辱，包含一切為天下谷。陸希聲以谷體實而用虛，體實用虛則常德乃足，可復歸於無名之樸。呂惠卿以榮辱如草木之蕃謝，去華歸根，雖被天下所惡而不能累，故為天下谷。蘇轍以知榮守辱為復性，諸妄已盡、處辱無憾，如谷虛受。吳澄以榮謂尊貴、辱謂卑賤、樸謂木質未斲，寧辱毋榮。憨山以知道光一世而不自有其德，蒙恥含垢以守之，故為天下谷。魏源以守辱無歆艷，貴生於賤，故知子守母。王夫之謂榮辱各有對待，聖人環中以游，清濁各歸其墟。", "introTrad": "河上公以榮喻尊貴、辱喻污濁，自知榮貴而守以污濁，天下歸之如水流深谷；常德止於己而復歸質樸。王弼以此三者言常反終、後乃德全其所處，功不可取而常處其母。成玄英以榮寵翻為禍基，知倚伏不可常，處榮華恒如卑賤，故天下歸凑如川谷；樸為真本，三種修學為道之要。唐玄宗御注以德雖尊榮常守卑辱，虛受如谷，常德圓足則復歸於道；御疏申以道為德體、德為道用，論用則常德乃足，論體則復歸於樸。嚴遵以道德是祐、神明是助，道充德足則萬物大淳樸。李榮以有官有爵為榮、無位無名為辱，居顯不驕而守卑辱，包含一切為天下谷。陸希聲以谷體實而用虛，體實用虛則常德乃足，可復歸於無名之樸。呂惠卿以榮辱如草木之蕃謝，去華歸根，雖被天下所惡而不能累，故為天下谷。蘇轍以知榮守辱為復性，諸妄已盡、處辱無憾，如谷虛受。吳澄以榮謂尊貴、辱謂卑賤、樸謂木質未斲，寧辱毋榮。憨山以知道光一世而不自有其德，蒙恥含垢以守之，故為天下谷。魏源以守辱無歆艷，貴生於賤，故知子守母。王夫之謂榮辱各有對待，聖人環中以游，清濁各歸其墟。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "榮喻尊貴、辱喻污濁，自知榮貴而守以污濁，天下歸之如水流深谷。", "thesisTrad": "榮喻尊貴、辱喻污濁，自知榮貴而守以污濁，天下歸之如水流深谷。", "noteIds": [ "c005", "c006" ], "workTypeSimp": "注", "thesisSimp": "荣喻尊贵、辱喻污浊，自知荣贵而守以污浊，天下归之如水流深谷。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "此三者言常反終，後乃德全其所處；功不可取，常處其母。", "thesisTrad": "此三者言常反終，後乃德全其所處；功不可取，常處其母。", "noteIds": [ "c013" ], "workTypeSimp": "注", "thesisSimp": "此三者言常反终，后乃德全其所处；功不可取，常处其母。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "榮寵翻為禍基，知倚伏不可常，處榮華恒如卑賤，故天下歸凑如川谷。", "thesisTrad": "榮寵翻為禍基，知倚伏不可常，處榮華恒如卑賤，故天下歸凑如川谷。", "noteIds": [ "c018" ], "workTypeSimp": "疏", "thesisSimp": "荣宠翻为祸基，知倚伏不可常，处荣华恒如卑贱，故天下归凑如川谷。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "德雖尊榮，常守卑辱，虛受如谷，常德圓足則復歸於道。", "thesisTrad": "德雖尊榮，常守卑辱，虛受如谷，常德圓足則復歸於道。", "noteIds": [ "c025", "c026" ], "workTypeSimp": "御注", "thesisSimp": "德虽尊荣，常守卑辱，虚受如谷，常德圆足则复归于道。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "道德是祐，神明是助，道充德足，則萬物大淳樸。", "thesisTrad": "道德是祐，神明是助，道充德足，則萬物大淳樸。", "noteIds": [ "c033" ], "workTypeSimp": "指归", "thesisSimp": "道德是祐，神明是助，道充德足，则万物大淳朴。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "有官有爵榮、無位無名辱，居顯不驕而守卑辱，包含一切為天下谷。", "thesisTrad": "有官有爵榮、無位無名辱，居顯不驕而守卑辱，包含一切為天下谷。", "noteIds": [ "c038", "c039" ], "workTypeSimp": "注", "thesisSimp": "有官有爵荣、无位无名辱，居显不骄而守卑辱，包含一切为天下谷。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "谷體實而用虛，體實用虛則常德乃足，可復歸於無名之樸。", "thesisTrad": "谷體實而用虛，體實用虛則常德乃足，可復歸於無名之樸。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "谷体实而用虚，体实用虚则常德乃足，可复归于无名之朴。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "榮辱如草木之蕃謝，去華歸根，雖被天下所惡而不能累，故為天下谷。", "thesisTrad": "榮辱如草木之蕃謝，去華歸根，雖被天下所惡而不能累，故為天下谷。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "荣辱如草木之蕃谢，去华归根，虽被天下所恶而不能累，故为天下谷。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "知榮守辱為復性，諸妄已盡，處辱無憾，如谷虛受。", "thesisTrad": "知榮守辱為復性，諸妄已盡，處辱無憾，如谷虛受。", "noteIds": [ "c045" ], "workTypeSimp": "解", "thesisSimp": "知荣守辱为复性，诸妄已尽，处辱无憾，如谷虚受。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "榮謂尊貴，辱謂卑賤，樸謂木質未斲；寧辱毋榮。", "thesisTrad": "榮謂尊貴，辱謂卑賤，樸謂木質未斲；寧辱毋榮。", "noteIds": [ "c049", "c050" ], "workTypeSimp": "注", "thesisSimp": "荣谓尊贵，辱谓卑贱，朴谓木质未斲；宁辱毋荣。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "知道光一世而不自有其德，蒙恥含垢以守之，故為天下谷。", "thesisTrad": "知道光一世而不自有其德，蒙恥含垢以守之，故為天下谷。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "知道光一世而不自有其德，蒙耻含垢以守之，故为天下谷。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "守辱無歆艷；貴生於賤，故知子守母。", "thesisTrad": "守辱無歆艷；貴生於賤，故知子守母。", "noteIds": [ "c053" ], "workTypeSimp": "本义", "thesisSimp": "守辱无歆艳；贵生于贱，故知子守母。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "榮辱各有對待，聖人環中以游，清濁各歸其墟。", "thesisTrad": "榮辱各有對待，聖人環中以游，清濁各歸其墟。", "noteIds": [ "c054" ], "workTypeSimp": "衍", "thesisSimp": "荣辱各有对待，圣人环中以游，清浊各归其墟。" } }, "chain": [ { "noteId": "c005", "relation": "正釋", "relationTrad": "正釋", "text": "河上公以尊貴污濁對舉，守辱即守其污濁，故天下歸之如水流谷。", "textTrad": "河上公以尊貴污濁對舉，守辱即守其污濁，故天下歸之如水流谷。", "relationSimp": "正释", "textSimp": "河上公以尊贵污浊对举，守辱即守其污浊，故天下归之如水流谷。" }, { "noteId": "c018", "relation": "轉深", "relationTrad": "轉深", "text": "成玄英以福善禍淫、榮寵翻為禍基說守辱之必要，補出歷史無常的維度。", "textTrad": "成玄英以福善禍淫、榮寵翻為禍基說守辱之必要，補出歷史無常的維度。", "relationSimp": "转深", "textSimp": "成玄英以福善祸淫、荣宠翻为祸基说守辱之必要，补出历史无常的维度。" }, { "noteId": "c026", "relation": "別解", "relationTrad": "別解", "text": "唐玄宗以道體德用分說「常德乃足」與「復歸於樸」，把三節收歸體用。", "textTrad": "唐玄宗以道體德用分說「常德乃足」與「復歸於樸」，把三節收歸體用。", "relationSimp": "别解", "textSimp": "唐玄宗以道体德用分说「常德乃足」与「复归于朴」，把三节收归体用。" } ], "nameSimp": "知其荣，守其辱", "questionSimp": "荣辱相去悬绝，何以知荣而反守辱？「为天下谷」与「复归于朴」如何相贯？", "introSimp": "河上公以荣喻尊贵、辱喻污浊，自知荣贵而守以污浊，天下归之如水流深谷；常德止于己而复归质朴。王弼以此三者言常反终、后乃德全其所处，功不可取而常处其母。成玄英以荣宠翻为祸基，知倚伏不可常，处荣华恒如卑贱，故天下归凑如川谷；朴为真本，三种修学为道之要。唐玄宗御注以德虽尊荣常守卑辱，虚受如谷，常德圆足则复归于道；御疏申以道为德体、德为道用，论用则常德乃足，论体则复归于朴。严遵以道德是祐、神明是助，道充德足则万物大淳朴。李荣以有官有爵为荣、无位无名为辱，居显不骄而守卑辱，包含一切为天下谷。陆希声以谷体实而用虚，体实用虚则常德乃足，可复归于无名之朴。吕惠卿以荣辱如草木之蕃谢，去华归根，虽被天下所恶而不能累，故为天下谷。苏辙以知荣守辱为复性，诸妄已尽、处辱无憾，如谷虚受。吴澄以荣谓尊贵、辱谓卑贱、朴谓木质未斲，宁辱毋荣。憨山以知道光一世而不自有其德，蒙耻含垢以守之，故为天下谷。魏源以守辱无歆艳，贵生于贱，故知子守母。王夫之谓荣辱各有对待，圣人环中以游，清浊各归其墟。" }, { "id": "pu-san-wei-qi", "name": "樸散則為器，聖人用之則為官長", "nameTrad": "樸散則為器，聖人用之則為官長", "question": "樸散為器是道之衰，還是聖人因勢利導？「官長」之設究竟傷不傷樸？", "questionTrad": "樸散為器是道之衰，還是聖人因勢利導？「官長」之設究竟傷不傷樸？", "intro": "河上公以萬物之樸散則為器用，道散則為神明、日月、五行，聖人外用為百官之元長。王弼以樸為真，真散則百行出、殊類生，聖人因其分散而立官長，以善為師、不善為資，復使歸於一。成玄英以反樸還淳之後，次須從本降迹，為君馭世、為師導俗。唐玄宗御注以含德內融則復歸於樸，常德應用則散而為器，聖人用之為群材之官長；御疏申以應用迹麤、涉於形器，故有精麤之別。李榮以一氣未分為樸、三才有位為器，天尊地卑、君貴臣賤之體既著，樹君統御而無割。陸希聲以大樸散而為成器，聖人能用其器，故可為群材之帥。呂惠卿以樸為真之全而物之混成，未為器故能大能小；散為器則能大不能小，故聖人用之為官長而已。蘇轍以聖人既歸於樸，復散樸為器以應萬物，如人君分政立官長，因勢之自然。吳澄以木樸未散抱天質之全，破碎則為所斲之器；聖人發露內德則為各官之長。憨山以虛而能應物，故樸散為器，聖人應運出世，官天地、府萬物。魏源以樸不可一器名，以道制器則器反為樸；官長統群有司而不可為群有司。諸家多不以「散」為病，而以聖人因勢利導、以道御器為說。", "introTrad": "河上公以萬物之樸散則為器用，道散則為神明、日月、五行，聖人外用為百官之元長。王弼以樸為真，真散則百行出、殊類生，聖人因其分散而立官長，以善為師、不善為資，復使歸於一。成玄英以反樸還淳之後，次須從本降迹，為君馭世、為師導俗。唐玄宗御注以含德內融則復歸於樸，常德應用則散而為器，聖人用之為群材之官長；御疏申以應用迹麤、涉於形器，故有精麤之別。李榮以一氣未分為樸、三才有位為器，天尊地卑、君貴臣賤之體既著，樹君統御而無割。陸希聲以大樸散而為成器，聖人能用其器，故可為群材之帥。呂惠卿以樸為真之全而物之混成，未為器故能大能小；散為器則能大不能小，故聖人用之為官長而已。蘇轍以聖人既歸於樸，復散樸為器以應萬物，如人君分政立官長，因勢之自然。吳澄以木樸未散抱天質之全，破碎則為所斲之器；聖人發露內德則為各官之長。憨山以虛而能應物，故樸散為器，聖人應運出世，官天地、府萬物。魏源以樸不可一器名，以道制器則器反為樸；官長統群有司而不可為群有司。諸家多不以「散」為病，而以聖人因勢利導、以道御器為說。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "萬物之樸散則為器用；道散為神明、日月、五行，聖人外用為百官之元長。", "thesisTrad": "萬物之樸散則為器用；道散為神明、日月、五行，聖人外用為百官之元長。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "万物之朴散则为器用；道散为神明、日月、五行，圣人外用为百官之元长。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "樸，真也；真散則百行出、殊類生，聖人因其分散而立官長，復使歸於一。", "thesisTrad": "樸，真也；真散則百行出、殊類生，聖人因其分散而立官長，復使歸於一。", "noteIds": [ "c014" ], "workTypeSimp": "注", "thesisSimp": "朴，真也；真散则百行出、殊类生，圣人因其分散而立官长，复使归于一。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "反樸還淳，次須從本降迹，為君馭世、為師導俗。", "thesisTrad": "反樸還淳，次須從本降迹，為君馭世、為師導俗。", "noteIds": [ "c019" ], "workTypeSimp": "疏", "thesisSimp": "反朴还淳，次须从本降迹，为君驭世、为师导俗。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "含德內融則復歸於樸，常德應用則散而為器，聖人用之為群材之官長。", "thesisTrad": "含德內融則復歸於樸，常德應用則散而為器，聖人用之為群材之官長。", "noteIds": [ "c027", "c028" ], "workTypeSimp": "御注", "thesisSimp": "含德内融则复归于朴，常德应用则散而为器，圣人用之为群材之官长。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "一氣未分樸也，三才有位器也；天尊地卑、君貴臣賤之體既著，樹君統御。", "thesisTrad": "一氣未分樸也，三才有位器也；天尊地卑、君貴臣賤之體既著，樹君統御。", "noteIds": [ "c040" ], "workTypeSimp": "注", "thesisSimp": "一气未分朴也，三才有位器也；天尊地卑、君贵臣贱之体既着，树君统御。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "大樸散而為成器，聖人能用其器，故可為群材之帥。", "thesisTrad": "大樸散而為成器，聖人能用其器，故可為群材之帥。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "大朴散而为成器，圣人能用其器，故可为群材之帅。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "樸為真之全而物之混成，未為器故能大能小；散為器則能大不能小，故聖人用之為官長。", "thesisTrad": "樸為真之全而物之混成，未為器故能大能小；散為器則能大不能小，故聖人用之為官長。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "朴为真之全而物之混成，未为器故能大能小；散为器则能大不能小，故圣人用之为官长。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人既歸於樸，復散樸為器以應萬物，如人君分政立官長，因勢之自然。", "thesisTrad": "聖人既歸於樸，復散樸為器以應萬物，如人君分政立官長，因勢之自然。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "圣人既归于朴，复散朴为器以应万物，如人君分政立官长，因势之自然。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "木樸未散抱天質之全，破碎則為所斲之器；聖人發露內德則為各官之長。", "thesisTrad": "木樸未散抱天質之全，破碎則為所斲之器；聖人發露內德則為各官之長。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "木朴未散抱天质之全，破碎则为所斲之器；圣人发露内德则为各官之长。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "虛而能應物，故樸散為器，聖人應運出世，官天地、府萬物。", "thesisTrad": "虛而能應物，故樸散為器，聖人應運出世，官天地、府萬物。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "虚而能应物，故朴散为器，圣人应运出世，官天地、府万物。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "樸不可一器名，以道制器則器反為樸；官長統群有司而不可為群有司。", "thesisTrad": "樸不可一器名，以道制器則器反為樸；官長統群有司而不可為群有司。", "noteIds": [ "c053" ], "workTypeSimp": "本义", "thesisSimp": "朴不可一器名，以道制器则器反为朴；官长统群有司而不可为群有司。" } }, "chain": [ { "noteId": "c007", "relation": "正釋", "relationTrad": "正釋", "text": "河上公以道散為神明、日月、五行說「樸散」，又把官長落到百官之元長。", "textTrad": "河上公以道散為神明、日月、五行說「樸散」，又把官長落到百官之元長。", "relationSimp": "正释", "textSimp": "河上公以道散为神明、日月、五行说「朴散」，又把官长落到百官之元长。" }, { "noteId": "c014", "relation": "轉進", "relationTrad": "轉進", "text": "王弼以「真散則百行出」說道散之後的殊類，聖人立官長正是因勢而返一。", "textTrad": "王弼以「真散則百行出」說道散之後的殊類，聖人立官長正是因勢而返一。", "relationSimp": "转进", "textSimp": "王弼以「真散则百行出」说道散之后的殊类，圣人立官长正是因势而返一。" }, { "noteId": "c053", "relation": "別解", "relationTrad": "別解", "text": "魏源以「以道制器則器反為樸」翻轉散樸之憂，強調聖人執本御末。", "textTrad": "魏源以「以道制器則器反為樸」翻轉散樸之憂，強調聖人執本御末。", "relationSimp": "别解", "textSimp": "魏源以「以道制器则器反为朴」翻转散朴之忧，强调圣人执本御末。" } ], "nameSimp": "朴散则为器，圣人用之则为官长", "questionSimp": "朴散为器是道之衰，还是圣人因势利导？「官长」之设究竟伤不伤朴？", "introSimp": "河上公以万物之朴散则为器用，道散则为神明、日月、五行，圣人外用为百官之元长。王弼以朴为真，真散则百行出、殊类生，圣人因其分散而立官长，以善为师、不善为资，复使归于一。成玄英以反朴还淳之后，次须从本降迹，为君驭世、为师导俗。唐玄宗御注以含德内融则复归于朴，常德应用则散而为器，圣人用之为群材之官长；御疏申以应用迹麤、涉于形器，故有精麤之别。李荣以一气未分为朴、三才有位为器，天尊地卑、君贵臣贱之体既着，树君统御而无割。陆希声以大朴散而为成器，圣人能用其器，故可为群材之帅。吕惠卿以朴为真之全而物之混成，未为器故能大能小；散为器则能大不能小，故圣人用之为官长而已。苏辙以圣人既归于朴，复散朴为器以应万物，如人君分政立官长，因势之自然。吴澄以木朴未散抱天质之全，破碎则为所斲之器；圣人发露内德则为各官之长。憨山以虚而能应物，故朴散为器，圣人应运出世，官天地、府万物。魏源以朴不可一器名，以道制器则器反为朴；官长统群有司而不可为群有司。诸家多不以「散」为病，而以圣人因势利导、以道御器为说。" }, { "id": "da-zhi-bu-ge", "name": "故大制不割", "nameTrad": "故大制不割", "question": "「大制」既為裁制，何以又說「不割」？不割如何能宰制群物？", "questionTrad": "「大制」既為裁制，何以又說「不割」？不割如何能宰制群物？", "intro": "河上公以大道制御天下，無所割傷；治身則以大道制情欲，不傷精神。王弼以大制者以天下之心為心，故無割。成玄英以主領弘普故稱大制，亭毒群品、推功於物而不為宰主，故不割。唐玄宗御注以聖人用道、大制群生，動植咸遂，曾不割傷；御疏申以各暢其和、不知其力，令動植咸遂其生。李榮以上能字育、下獲不傷故言無割，以道攝物而物無不歸。陸希聲以大道不器故能用器，大制不割故能宰物。呂惠卿以抱樸制天下，如庖丁解牛，游刃有餘，何事於割。蘇轍以雖制而非有所割裂，因其勢之自然。吳澄以大制以不制為制，故不割裂；已散如未散，已用如未用。憨山以範圍天地、曲成萬物而無棄人棄物，故大制不割。魏源以不制之制斯為大制，雖宰制而未嘗割裂其樸。王夫之謂制定而清濁各歸其墟，赫然大制；不得已而求其用，則雌、黑、辱執其權以老天下之器。諸家皆以「不割」為不以私智裁割，而萬物各遂其性。", "introTrad": "河上公以大道制御天下，無所割傷；治身則以大道制情欲，不傷精神。王弼以大制者以天下之心為心，故無割。成玄英以主領弘普故稱大制，亭毒群品、推功於物而不為宰主，故不割。唐玄宗御注以聖人用道、大制群生，動植咸遂，曾不割傷；御疏申以各暢其和、不知其力，令動植咸遂其生。李榮以上能字育、下獲不傷故言無割，以道攝物而物無不歸。陸希聲以大道不器故能用器，大制不割故能宰物。呂惠卿以抱樸制天下，如庖丁解牛，游刃有餘，何事於割。蘇轍以雖制而非有所割裂，因其勢之自然。吳澄以大制以不制為制，故不割裂；已散如未散，已用如未用。憨山以範圍天地、曲成萬物而無棄人棄物，故大制不割。魏源以不制之制斯為大制，雖宰制而未嘗割裂其樸。王夫之謂制定而清濁各歸其墟，赫然大制；不得已而求其用，則雌、黑、辱執其權以老天下之器。諸家皆以「不割」為不以私智裁割，而萬物各遂其性。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "以大道制御天下，無所割傷；治身則制情欲而不傷精神。", "thesisTrad": "以大道制御天下，無所割傷；治身則制情欲而不傷精神。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "以大道制御天下，无所割伤；治身则制情欲而不伤精神。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "大制者以天下之心為心，故無割。", "thesisTrad": "大制者以天下之心為心，故無割。", "noteIds": [ "c015" ], "workTypeSimp": "注", "thesisSimp": "大制者以天下之心为心，故无割。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "主領弘普故稱大制，亭毒群品、推功於物而不為宰主，故不割。", "thesisTrad": "主領弘普故稱大制，亭毒群品、推功於物而不為宰主，故不割。", "noteIds": [ "c020" ], "workTypeSimp": "疏", "thesisSimp": "主领弘普故称大制，亭毒群品、推功于物而不为宰主，故不割。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "大制群生，動植咸遂，曾不割傷以為己用。", "thesisTrad": "大制群生，動植咸遂，曾不割傷以為己用。", "noteIds": [ "c029", "c030" ], "workTypeSimp": "御注", "thesisSimp": "大制群生，动植咸遂，曾不割伤以为己用。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "上能字育、下獲不傷故言無割；以道攝物，物無不歸。", "thesisTrad": "上能字育、下獲不傷故言無割；以道攝物，物無不歸。", "noteIds": [ "c040" ], "workTypeSimp": "注", "thesisSimp": "上能字育、下获不伤故言无割；以道摄物，物无不归。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "大道不器故能用器，大制不割故能宰物。", "thesisTrad": "大道不器故能用器，大制不割故能宰物。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "大道不器故能用器，大制不割故能宰物。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "抱樸以制天下，如庖丁解牛，游刃有餘，何事於割。", "thesisTrad": "抱樸以制天下，如庖丁解牛，游刃有餘，何事於割。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "抱朴以制天下，如庖丁解牛，游刃有余，何事于割。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "雖制而非有所割裂，因其勢之自然。", "thesisTrad": "雖制而非有所割裂，因其勢之自然。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "虽制而非有所割裂，因其势之自然。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "大制以不制為制，故不割裂；已散如未散，已用如未用。", "thesisTrad": "大制以不制為制，故不割裂；已散如未散，已用如未用。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "大制以不制为制，故不割裂；已散如未散，已用如未用。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "範圍天地、曲成萬物而無棄人棄物，故大制不割。", "thesisTrad": "範圍天地、曲成萬物而無棄人棄物，故大制不割。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "范围天地、曲成万物而无弃人弃物，故大制不割。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "不制之制斯為大制，雖宰制而未嘗割裂其樸。", "thesisTrad": "不制之制斯為大制，雖宰制而未嘗割裂其樸。", "noteIds": [ "c053" ], "workTypeSimp": "本义", "thesisSimp": "不制之制斯为大制，虽宰制而未尝割裂其朴。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "制定而清濁各歸其墟，赫然大制；不得已而求其用，則雌黑辱執其權以老天下之器。", "thesisTrad": "制定而清濁各歸其墟，赫然大制；不得已而求其用，則雌黑辱執其權以老天下之器。", "noteIds": [ "c054" ], "workTypeSimp": "衍", "thesisSimp": "制定而清浊各归其墟，赫然大制；不得已而求其用，则雌黑辱执其权以老天下之器。" } }, "chain": [ { "noteId": "c008", "relation": "正釋", "relationTrad": "正釋", "text": "河上公分治國、治身兩層說「不割」，把大制落在不傷民、不傷神。", "textTrad": "河上公分治國、治身兩層說「不割」，把大制落在不傷民、不傷神。", "relationSimp": "正释", "textSimp": "河上公分治国、治身两层说「不割」，把大制落在不伤民、不伤神。" }, { "noteId": "c015", "relation": "轉進", "relationTrad": "轉進", "text": "王弼以「以天下之心為心」說無割，把不割的根據收歸聖人無私。", "textTrad": "王弼以「以天下之心為心」說無割，把不割的根據收歸聖人無私。", "relationSimp": "转进", "textSimp": "王弼以「以天下之心为心」说无割，把不割的根据收归圣人无私。" }, { "noteId": "c051", "relation": "別解", "relationTrad": "別解", "text": "吳澄以「以不制為制」總收樸散與大制，說明已散如未散、已用如未用。", "textTrad": "吳澄以「以不制為制」總收樸散與大制，說明已散如未散、已用如未用。", "relationSimp": "别解", "textSimp": "吴澄以「以不制为制」总收朴散与大制，说明已散如未散、已用如未用。" } ], "nameSimp": "故大制不割", "questionSimp": "「大制」既为裁制，何以又说「不割」？不割如何能宰制群物？", "introSimp": "河上公以大道制御天下，无所割伤；治身则以大道制情欲，不伤精神。王弼以大制者以天下之心为心，故无割。成玄英以主领弘普故称大制，亭毒群品、推功于物而不为宰主，故不割。唐玄宗御注以圣人用道、大制群生，动植咸遂，曾不割伤；御疏申以各畅其和、不知其力，令动植咸遂其生。李荣以上能字育、下获不伤故言无割，以道摄物而物无不归。陆希声以大道不器故能用器，大制不割故能宰物。吕惠卿以抱朴制天下，如庖丁解牛，游刃有余，何事于割。苏辙以虽制而非有所割裂，因其势之自然。吴澄以大制以不制为制，故不割裂；已散如未散，已用如未用。憨山以范围天地、曲成万物而无弃人弃物，故大制不割。魏源以不制之制斯为大制，虽宰制而未尝割裂其朴。王夫之谓制定而清浊各归其墟，赫然大制；不得已而求其用，则雌、黑、辱执其权以老天下之器。诸家皆以「不割」为不以私智裁割，而万物各遂其性。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.891Z", "keyPrefix": "laozi-28", "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-28", "slug": "28", "order": 28, "title": "第二十八章", "titleSimp": "第二十八章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「知其雄，守其雌」「知其白，守其黑」「知其榮，守其辱」三組對舉發端，分系「為天下谿」「為天下式」「為天下谷」，歸於「常德不離」「常德不忒」「常德乃足」，終以「復歸於嬰兒」「復歸於無極」「復歸於樸」；次言「樸散則為器，聖人用之則為官長」，末以「大制不割」收束；附河上公、王弼、成玄英、唐玄宗、嚴遵、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十三家注疏，嚴遵三條輯文據《玄德纂疏》輯存、俞樾未列；河上公、王弼、成玄英、唐玄宗、李榮逐句分疏，嚴遵存輯文三條，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；河上公題「反樸」、唐玄宗題「知其雄章」，吳澄、魏源以此章為其第二十四章，河上公本章據《玄德纂疏》所引，王弼此章注凡七條，異文並見校記。", "summarySimp": "以「知其雄，守其雌」「知其白，守其黑」「知其荣，守其辱」三组对举发端，分系「为天下谿」「为天下式」「为天下谷」，归于「常德不离」「常德不忒」「常德乃足」，终以「复归于婴儿」「复归于无极」「复归于朴」；次言「朴散则为器，圣人用之则为官长」，末以「大制不割」收束；附河上公、王弼、成玄英、唐玄宗、严遵、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十三家注疏，严遵三条辑文据《玄德纂疏》辑存、俞樾未列；河上公、王弼、成玄英、唐玄宗、李荣逐句分疏，严遵存辑文三条，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；河上公题「反朴」、唐玄宗题「知其雄章」，吴澄、魏源以此章为其第二十四章，河上公本章据《玄德纂疏》所引，王弼此章注凡七条，异文并见校记。", "dataFile": "data/chapters/laozi-28.json", "relationsFile": "data/commentary-relations-laozi-28.json", "url": "/laozi/28/", "orderLabel": "第二十八", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005" ], 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