{ "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-29", "no": 29, "part": "道經", "partSimp": "道经", "title": "第二十九章", "titleSimp": "第二十九章", "intro": "《老子》第二十九章，河上公題「無為」，唐玄宗題「將欲取天下章」。全章五句：首句言將欲取天下而有所作為，吾見其不得；次言天下為神器，不可有為；「為者敗之，執者失之」承之，明有為與把持之必敗；「故物或行或隨，或歔或吹，或强或羸，或挫或隳」列八事之相反相因，見物勢之無常；末以「聖人去甚，去奢，去泰」收之。河上公以取天下為欲為天下主，有為治民則不得天道人心；神器即人，神物好安靜，有為則敗其質樸；強執教令則失情實而生詐偽；行隨、噓吹、強羸、載隳皆有所受必有所反，明人君不可以有為治國治身；甚謂貪淫聲色，奢謂服飾飲食，泰謂宮室臺榭。王弼以神器為無形以合，萬物以自然為性，可因而不可為，可通而不可執；凡此諸或，言物事逆順反覆，聖人達自然之至、暢萬物之情，因而不為、順而不施，故心不亂而物性自得。成玄英以含識之類悉有精靈、並堪受道，故名神器；神器亦帝位，無為安靜則品物咸亨，有為擾動則群生失性；八法不定以表萬物無常，故治國治身不可有為封執；甚奢泰皆過分，去之則治國祚曆遐延、治身長生久視。唐玄宗御注以天下為大寶之位，必待曆數在躬，暴亂之人以力取則誅夷不暇；神器乃天地神明之器，不可力為；已得君位而執有陵虐，天道禍淫亦當令失；八者相反，唯當以欲從人；聖人去過分而已。嚴遵輯文謂天下為神靈所成、太和所遂，聖智所不能及、威力之所不能制；甚為有為、奢為不中和、泰為高大。李榮以無為無事可以攝天下，有事有為則不得已；興善不私利、除害不處功，可以安大寶、守神器；有為之法一盛一衰，雖成必敗；奢泰即有為之事，虛心知足、見素抱樸、忘歡樂足，即去甚奢泰。陸希聲以取天下者得天下之心，非以力取；形而上者謂之道，形而下者謂之器，唯神道可以御神器；堯不能以天下與舜、禹不能以天下與啓，天下所與則因而與之，乃真知取天下者。呂惠卿以聖人抱樸治天下、取天下常以無事；非所取而取，故見其不得；唯神道可以御神器，為者求成而適敗，執者求得而適失；物勢相生，不可執而為，故去甚奢泰以輔萬物之自然。蘇轍以聖人有天下非取之，萬物歸之不得已而受之；天下有神主之，不待自歸則叛、不聽自治則亂；八者皆物之自然而勢之不免，聖人順以待之，去甚奢泰使不至於過；末引《易·泰》財成輔相之義。吳澄以取天下謂使天下悦而歸己，有所作為則是以智力強服；天下至大之器有神司之，未得不可以有為而得，既得不可以有心而留；八者相反相因，去甚欲常如微、去奢欲常如儉、去泰欲常如約。憨山以天下大器有神主之，不可人力私智奪取；強秦併吞混一而二世而亡，即為者敗、執者失之驗；物極則反，八者皆用力過甚、奢泰之極。魏源以取如《左傳》「取我田疇」之取，神器者天命人心去就靡常、不可人力爭；行者不期隨而自隨、呴本期受而反吹，明有為者未必得、執者未必不失；去甚奢泰惟因其自然，凡增有為於易簡之外者皆是。王夫之以天下在我、我在天下設問，窮天下以八數而去我之三死，水火失其威、金石喪其守。本站以王弼《老子注》為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、嚴遵指歸、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯。嚴遵《指歸》道經原卷缺佚，此章《玄德纂疏》僅輯存二條；俞樾《諸子平議》此章未列。吳澄、魏源以此章為其第二十五章。", "introSimp": "《老子》第二十九章，河上公题「无为」，唐玄宗题「将欲取天下章」。全章五句：首句言将欲取天下而有所作为，吾见其不得；次言天下为神器，不可有为；「为者败之，执者失之」承之，明有为与把持之必败；「故物或行或随，或歔或吹，或强或羸，或挫或隳」列八事之相反相因，见物势之无常；末以「圣人去甚，去奢，去泰」收之。河上公以取天下为欲为天下主，有为治民则不得天道人心；神器即人，神物好安静，有为则败其质朴；强执教令则失情实而生诈伪；行随、嘘吹、强羸、载隳皆有所受必有所反，明人君不可以有为治国治身；甚谓贪淫声色，奢谓服饰饮食，泰谓宫室台榭。王弼以神器为无形以合，万物以自然为性，可因而不可为，可通而不可执；凡此诸或，言物事逆顺反复，圣人达自然之至、畅万物之情，因而不为、顺而不施，故心不乱而物性自得。成玄英以含识之类悉有精灵、并堪受道，故名神器；神器亦帝位，无为安静则品物咸亨，有为扰动则群生失性；八法不定以表万物无常，故治国治身不可有为封执；甚奢泰皆过分，去之则治国祚历遐延、治身长生久视。唐玄宗御注以天下为大宝之位，必待历数在躬，暴乱之人以力取则诛夷不暇；神器乃天地神明之器，不可力为；已得君位而执有陵虐，天道祸淫亦当令失；八者相反，唯当以欲从人；圣人去过分而已。严遵辑文谓天下为神灵所成、太和所遂，圣智所不能及、威力之所不能制；甚为有为、奢为不中和、泰为高大。李荣以无为无事可以摄天下，有事有为则不得已；兴善不私利、除害不处功，可以安大宝、守神器；有为之法一盛一衰，虽成必败；奢泰即有为之事，虚心知足、见素抱朴、忘欢乐足，即去甚奢泰。陆希声以取天下者得天下之心，非以力取；形而上者谓之道，形而下者谓之器，唯神道可以御神器；尧不能以天下与舜、禹不能以天下与启，天下所与则因而与之，乃真知取天下者。吕惠卿以圣人抱朴治天下、取天下常以无事；非所取而取，故见其不得；唯神道可以御神器，为者求成而适败，执者求得而适失；物势相生，不可执而为，故去甚奢泰以辅万物之自然。苏辙以圣人有天下非取之，万物归之不得已而受之；天下有神主之，不待自归则叛、不听自治则乱；八者皆物之自然而势之不免，圣人顺以待之，去甚奢泰使不至于过；末引《易·泰》财成辅相之义。吴澄以取天下谓使天下悦而归己，有所作为则是以智力强服；天下至大之器有神司之，未得不可以有为而得，既得不可以有心而留；八者相反相因，去甚欲常如微、去奢欲常如俭、去泰欲常如约。憨山以天下大器有神主之，不可人力私智夺取；强秦并吞混一而二世而亡，即为者败、执者失之验；物极则反，八者皆用力过甚、奢泰之极。魏源以取如《左传》「取我田畴」之取，神器者天命人心去就靡常、不可人力争；行者不期随而自随、呴本期受而反吹，明有为者未必得、执者未必不失；去甚奢泰惟因其自然，凡增有为于易简之外者皆是。王夫之以天下在我、我在天下设问，穷天下以八数而去我之三死，水火失其威、金石丧其守。本站以王弼《老子注》为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、严遵指归、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译。严遵《指归》道经原卷缺佚，此章《玄德纂疏》仅辑存二条；俞樾《诸子平议》此章未列。吴澄、魏源以此章为其第二十五章。", "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、李榮逐段分疏，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》輯存二條，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、李荣逐段分疏，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》辑存二条，俞樾《诸子平议》此章未列。", "slug": "29", "order": 29, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「將欲取天下而為之，吾見其不得已」發端，繼言「天下神器，不可為也；為者敗之，執者失之」，轉出「故物或行或隨，或歔或吹，或强或羸，或挫或隳」以明有為之相無常，末以「是以聖人去甚，去奢，去泰」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，嚴遵二條輯文據《玄德纂疏》輯存、俞樾未列；河上公、成玄英、李榮、唐玄宗逐句分疏，王弼三段作注，嚴遵存輯文二條，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「無為」、唐玄宗題「將欲取天下章」，吳澄、魏源以此章為其第二十五章，河上公本章據《玄德纂疏》所引，王弼此章注凡三條，異文並見校記。", "summarySimp": "以「将欲取天下而为之，吾见其不得已」发端，继言「天下神器，不可为也；为者败之，执者失之」，转出「故物或行或随，或歔或吹，或强或羸，或挫或隳」以明有为之相无常，末以「是以圣人去甚，去奢，去泰」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，严遵二条辑文据《玄德纂疏》辑存、俞樾未列；河上公、成玄英、李荣、唐玄宗逐句分疏，王弼三段作注，严遵存辑文二条，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「无为」、唐玄宗题「将欲取天下章」，吴澄、魏源以此章为其第二十五章，河上公本章据《玄德纂疏》所引，王弼此章注凡三条，异文并见校记。", "dataFile": "data/chapters/laozi-29.json", "relationsFile": "data/commentary-relations-laozi-29.json", "url": "/laozi/29/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第二十九" }, "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「將欲取天下而為之，吾見其不得已。天下神器，不可為也。為者敗之，執者失之。故物或行或隨，或歔或吹，或强或羸，或挫或隳。是以聖人去甚，去奢，去泰」；河上公題「無為第二十九」，唐玄宗題「將欲取天下章第二十九」，王弼本無章題。河上公、成玄英、唐玄宗、吳澄、憨山、魏源作「或噓或吹」「或載或隳」，李榮作「或强或驘，或接或隳」，陸希聲、蘇轍作「或呴或吹」；王夫之於「為者敗之」下增「是以聖人無為，故無敗；無執，故無失」二句。吳澄、魏源以此章為其第二十五章。嚴遵《指歸》道經原卷缺佚，此章《玄德纂疏》僅輯存二條；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「将欲取天下而为之，吾见其不得已。天下神器，不可为也。为者败之，执者失之。故物或行或随，或歔或吹，或强或羸，或挫或隳。是以圣人去甚，去奢，去泰」；河上公题「无为第二十九」，唐玄宗题「将欲取天下章第二十九」，王弼本无章题。河上公、成玄英、唐玄宗、吴澄、憨山、魏源作「或嘘或吹」「或载或隳」，李荣作「或强或驘，或接或隳」，陆希声、苏辙作「或呴或吹」；王夫之于「为者败之」下增「是以圣人无为，故无败；无执，故无失」二句。吴澄、魏源以此章为其第二十五章。严遵《指归》道经原卷缺佚，此章《玄德纂疏》仅辑存二条；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": 39, "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「無為」，以取天下為欲為天下主，有為治民則不得天道人心；神器即人，神物好安靜，有為則敗其質樸；強執教令則失情實而生詐偽；行隨、噓吹、強羸、載隳皆有所受必有所反；甚、奢、泰分別指貪淫聲色、服飾飲食、宮室臺榭。此章據《玄德纂疏》所引。", "count": 5, "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「无为」，以取天下为欲为天下主，有为治民则不得天道人心；神器即人，神物好安静，有为则败其质朴；强执教令则失情实而生诈伪；行随、嘘吹、强羸、载隳皆有所受必有所反；甚、奢、泰分别指贪淫声色、服饰饮食、宫室台榭。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；此章注凡三條，首句與末句無獨立注。以神器為無形以合，萬物以自然為性，可因而不可為、可通而不可執；諸或言物事逆順反覆，聖人達自然之至、暢萬物之情，因而不為、順而不施，故心不亂而物性自得。", "count": 3, "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；此章注凡三条，首句与末句无独立注。以神器为无形以合，万物以自然为性，可因而不可为、可通而不可执；诸或言物事逆顺反复，圣人达自然之至、畅万物之情，因而不为、顺而不施，故心不乱而物性自得。", "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；此章以含識之類悉有精靈、並堪受道故名神器，神器亦帝位；無為安靜則品物咸亨，有為擾動則群生失性；八法不定以表萬物無常，故治國治身不可有為封執；甚奢泰皆過分，去之則治國祚曆遐延、治身長生久視。此章據《玄德纂疏》所引。", "count": 4, "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；此章以含识之类悉有精灵、并堪受道故名神器，神器亦帝位；无为安静则品物咸亨，有为扰动则群生失性；八法不定以表万物无常，故治国治身不可有为封执；甚奢泰皆过分，去之则治国祚历遐延、治身长生久视。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；御注以天下為大寶之位，必待曆數在躬，暴亂之人以力取則誅夷不暇；神器乃天地神明之器，不可力為；已得君位而執有陵虐，天道禍淫亦當令失；八者相反，唯當以欲從人；聖人去過分而已。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；御注以天下为大宝之位，必待历数在躬，暴乱之人以力取则诛夷不暇；神器乃天地神明之器，不可力为；已得君位而执有陵虐，天道祸淫亦当令失；八者相反，唯当以欲从人；圣人去过分而已。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》輯存二條：天下為神靈所成、太和所遂，聖智所不能及、威力所不能制；甚為有為、奢為不中和、泰為高大。", "count": 2, "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》辑存二条：天下为神灵所成、太和所遂，圣智所不能及、威力所不能制；甚为有为、奢为不中和、泰为高大。", "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》；此章以無為無事可以攝天下，有事有為則不得已；興善不私利、除害不處功，可以安大寶、守神器；有為之法一盛一衰，雖成必敗；奢泰即有為之事，虛心知足、見素抱樸、忘歡樂足，即去甚奢泰。其本作「或强或驘，或接或隳」。", "count": 4, "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》；此章以无为无事可以摄天下，有事有为则不得已；兴善不私利、除害不处功，可以安大宝、守神器；有为之法一盛一衰，虽成必败；奢泰即有为之事，虚心知足、见素抱朴、忘欢乐足，即去甚奢泰。其本作「或强或驘，或接或隳」。", "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，以天下為天下之天下，堯不能以天下與舜、禹不能以天下與啓，唯天下所與、樂推則得；神明之大器非智力可取；去甚者不強取、去奢者不執有、去泰者不辭讓；末引《易》亢龍有悔。", "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，以天下为天下之天下，尧不能以天下与舜、禹不能以天下与启，唯天下所与、乐推则得；神明之大器非智力可取；去甚者不强取、去奢者不执有、去泰者不辞让；末引《易》亢龙有悔。", "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": "此章整章一傳，以聖人抱樸治天下、取天下常以無事；非所取而取故見其不得；形上為道、形下為器，唯神道可以御神器；為者求成而適敗，執者求得而適失；物勢相生，不可執而為，故去甚奢泰以輔萬物之自然。", "count": 1, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "北宋", "yearsSimp": "1032–1111", "descSimp": "此章整章一传，以圣人抱朴治天下、取天下常以无事；非所取而取故见其不得；形上为道、形下为器，唯神道可以御神器；为者求成而适败，执者求得而适失；物势相生，不可执而为，故去甚奢泰以辅万物之自然。", "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": "以聖人有天下非取之，萬物歸之不得已而受之；天下有神主之，不待自歸則叛、不聽自治則亂；八者皆物之自然而勢之不免，聖人順以待之，去甚奢泰使不至於過；末引《易·泰》財成輔相之義。", "count": 3, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "以圣人有天下非取之，万物归之不得已而受之；天下有神主之，不待自归则叛、不听自治则乱；八者皆物之自然而势之不免，圣人顺以待之，去甚奢泰使不至于过；末引《易·泰》财成辅相之义。", "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": "此章為其第二十五章；以取天下謂使天下悦而歸己，有所作為則是以智力強服；天下至大之器有神司之，未得不可以有為而得、既得不可以有心而留；八者相反相因，去甚欲常如微、去奢欲常如儉、去泰欲常如約。", "count": 3, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章为其第二十五章；以取天下谓使天下悦而归己，有所作为则是以智力强服；天下至大之器有神司之，未得不可以有为而得、既得不可以有心而留；八者相反相因，去甚欲常如微、去奢欲常如俭、去泰欲常如约。", "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": "此章整章一注，以天下大器有神主之，不可人力私智奪取；強秦併吞混一而二世而亡，即為者敗、執者失之驗；物極則反，八者皆用力過甚、奢泰之極；聖人任無為無事，故去甚奢泰。", "count": 1, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "此章整章一注，以天下大器有神主之，不可人力私智夺取；强秦并吞混一而二世而亡，即为者败、执者失之验；物极则反，八者皆用力过甚、奢泰之极；圣人任无为无事，故去甚奢泰。", "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；此章為其第二十五章，以取如《左傳》「取我田疇」之取，神器者天命人心去就靡常、不可人力爭；行者不期隨而自隨、呴本期受而反吹，明有為者未必得、執者未必不失；去甚奢泰惟因其自然，凡增有為於易簡之外者皆是。", "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；此章为其第二十五章，以取如《左传》「取我田畴」之取，神器者天命人心去就靡常、不可人力争；行者不期随而自随、呴本期受而反吹，明有为者未必得、执者未必不失；去甚奢泰惟因其自然，凡增有为于易简之外者皆是。", "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": "此章整章一衍，以天下在我、我在天下設問，窮天下以八數而去我之三死；水火失其威、金石喪其守。其經文於「為者敗之」下增「是以聖人無為，故無敗；無執，故無失」二句，非王弼本舊文。", "count": 1, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "此章整章一衍，以天下在我、我在天下设问，穷天下以八数而去我之三死；水火失其威、金石丧其守。其经文于「为者败之」下增「是以圣人无为，故无败；无执，故无失」二句，非王弼本旧文。", "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": "將欲取天下而為之，吾見其不得已。", "textSimp": "将欲取天下而为之，吾见其不得已。", "translation": "想要取得天下而凭自己的作为去治理它，我看他是得不到的。", "translationTrad": "想要取得天下而憑自己的作為去治理它，我看他是得不到的。", "noteIds": [ "c001", "c009", "c013", "c014", "c023", "c025", "c029", "c030", "c031", "c034", "c037", "c038", "c039" ], "noteCount": 13, "charNoteIds": [ "n001", "n002" ], "key": "laozi-29:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "天下神器，不可為也。", "textSimp": "天下神器，不可为也。", "translation": "天下是神妙的器物，不可以强力作为。", "translationTrad": "天下是神妙的器物，不可以強力作為。", "noteIds": [ "c002", "c006", "c007", "c010", "c015", "c016", "c026", "c029", "c030", "c032", "c035", "c037", "c038", "c039" ], "noteCount": 14, "charNoteIds": [ "n003", "n004" ], "key": "laozi-29:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "為者敗之，執者失之。", "textSimp": "为者败之，执者失之。", "translation": "有所作为的必定失败，执意把持的必定失去。", "translationTrad": "有所作為的必定失敗，執意把持的必定失去。", "noteIds": [ "c002", "c003", "c007", "c010", "c015", "c016", "c017", "c018", "c026", "c029", "c030", "c032", "c035", "c037", "c038", "c039" ], "noteCount": 16, "charNoteIds": [ "n005" ], "key": "laozi-29:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "故物或行或隨，或歔或吹，或强或羸，或挫或隳。", "textSimp": "故物或行或随，或歔或吹，或强或羸，或挫或隳。", "translation": "所以万物有的前行，有的随后；有的嘘暖，有的吹寒；有的强盛，有的羸弱；有的承载，有的毁坏。", "translationTrad": "所以萬物有的前行，有的隨後；有的噓暖，有的吹寒；有的強盛，有的羸弱；有的承載，有的毀壞。", "noteIds": [ "c004", "c008", "c011", "c019", "c020", "c027", "c029", "c030", "c033", "c036", "c037", "c038", "c039" ], "noteCount": 13, "charNoteIds": [ "n006", "n007", "n008", "n009" ], "key": "laozi-29:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "是以聖人去甚，去奢，去泰。", "textSimp": "是以圣人去甚，去奢，去泰。", "translation": "因此圣人去除过甚，去除奢华，去除骄泰。", "translationTrad": "因此聖人去除過甚，去除奢華，去除驕泰。", "noteIds": [ "c005", "c008", "c012", "c021", "c022", "c024", "c028", "c029", "c030", "c033", "c036", "c037", "c038", "c039" ], "noteCount": 14, "charNoteIds": [ "n010", "n011", "n012" ], "key": "laozi-29:s005", "n": 5 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "將欲取天下而為之，吾見其不得已", "kind": "note", "text": "將欲取天下，欲為天下主也。而為之，欲以有為治民。吾見其不得已，我見其不得天道人心已明矣。天道惡煩濁，人心惡多欲也。", "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": "将欲取天下，欲为天下主也。而为之，欲以有为治民。吾见其不得已，我见其不得天道人心已明矣。天道恶烦浊，人心恶多欲也。", "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": "将欲取天下而为之，吾见其不得已" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s003" }, "lemma": "天下神器，不可為也……為者敗之", "kind": "note", "text": "天下神器不可為也。器，物也。人乃天下之神物也，神物好安靜，不可以有為治。為者敗之，以有為治之，則敗其質樸也。", "authorNote": "此注兼釋「為者敗之」。", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "天下神器不可为也。器，物也。人乃天下之神物也，神物好安静，不可以有为治。为者败之，以有为治之，则败其质朴也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）（此注兼釋「為者敗之」。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "authorNoteSimp": "此注兼释「为者败之」。", "lemmaSimp": "天下神器，不可为也……为者败之" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "執者失之", "kind": "note", "text": "強執教之，則失其情實，生於詐偽也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "强执教之，则失其情实，生于诈伪也。", "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": "执者失之" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或行或隨……或載或隳", "kind": "note", "text": "故物或行或隨，上所行，下必隨之也。或噓或吹，噓，溫也；吹，寒也。有所溫，必有所寒也。或强或羸，有所强大，必有所羸弱也。或載或隳，載，安也；隳，危也。有所安，必有所危。明人君不可以有為治國與治身也。", "authorNote": "河上公本作「或載或隳」，與王弼本「或挫或隳」異。", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "故物或行或随，上所行，下必随之也。或嘘或吹，嘘，温也；吹，寒也。有所温，必有所寒也。或强或羸，有所强大，必有所羸弱也。或载或隳，载，安也；隳，危也。有所安，必有所危。明人君不可以有为治国与治身也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）（河上公本作「或載或隳」，與王弼本「或挫或隳」異。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "authorNoteSimp": "河上公本作「或载或隳」，与王弼本「或挫或隳」异。", "lemmaSimp": "故物或行或随……或载或隳" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "是以聖人去甚，去奢，去泰", "kind": "note", "text": "甚謂貪淫聲色，奢謂服飾飲食，泰謂宮室臺榭。去此三者，處中和，行無為，則天下自化之也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》所引）", "textSimp": "甚谓贪淫声色，奢谓服饰饮食，泰谓宫室台榭。去此三者，处中和，行无为，则天下自化之也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》所引）", "lemmaSimp": "是以圣人去甚，去奢，去泰" }, { "id": "c006", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "天下神器", "kind": "note", "text": "神無形無方也，器合成也。無形以合，故謂之神器也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "神无形无方也，器合成也。无形以合，故谓之神器也。", "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": "天下神器" }, { "id": "c007", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s003" }, "lemma": "不可為也……為者敗之，執者失之", "kind": "note", "text": "萬物以自然為性，故可因而不可為也，可通而不可執也。物有常性，而造為之，故必敗也；物有往來，而執之，故必失矣。", "authorNote": "此注兼釋「不可為也」「為者敗之」「執者失之」。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "万物以自然为性，故可因而不可为也，可通而不可执也。物有常性，而造为之，故必败也；物有往来，而执之，故必失矣。", "citationFull": "王弼《老子道德經注》（《道藏》本）（此注兼釋「不可為也」「為者敗之」「執者失之」。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "此注兼释「不可为也」「为者败之」「执者失之」。", "lemmaSimp": "不可为也……为者败之，执者失之" }, { "id": "c008", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s005" }, "lemma": "故物或行或隨……去甚，去奢，去泰", "kind": "note", "text": "凡此諸或，言物事逆順反覆，不施為執割也。聖人達自然之至，暢萬物之情，故因而不為，順而不施，除其所以迷，去其所以惑，故心不亂而物性自得之也。", "authorNote": "此注兼釋末句「去甚、去奢、去泰」。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "凡此诸或，言物事逆顺反复，不施为执割也。圣人达自然之至，畅万物之情，故因而不为，顺而不施，除其所以迷，去其所以惑，故心不乱而物性自得之也。", "citationFull": "王弼《老子道德經注》（《道藏》本）（此注兼釋末句「去甚、去奢、去泰」。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "此注兼释末句「去甚、去奢、去泰」。", "lemmaSimp": "故物或行或随……去甚，去奢，去泰" }, { "id": "c009", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "將欲取天下而為之，吾見其不得已", "kind": "note", "text": "方將欲攝取天下蒼生而為化主者，必須虛心忘欲。若以有為取之，纔欲攝化，而不得之狀已彰也。", "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": "方将欲摄取天下苍生而为化主者，必须虚心忘欲。若以有为取之，才欲摄化，而不得之状已彰也。", "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": "将欲取天下而为之，吾见其不得已" }, { "id": "c010", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s003" }, "lemma": "天下神器，不可為也……執者失之", "kind": "note", "text": "天下神器不可為。含識之類，悉有精靈，並堪受道，故名神器；神器亦是帝位也。若無為安靜，即品物咸亨；必有為擾動，即群生失性，故不可為。為者敗之、執者失之，滯溺有為，則敗亡身命；執心食欲，則失國喪邦。", "authorNote": "此疏兼釋「為者敗之」「執者失之」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "天下神器不可为。含识之类，悉有精灵，并堪受道，故名神器；神器亦是帝位也。若无为安静，即品物咸亨；必有为扰动，即群生失性，故不可为。为者败之、执者失之，滞溺有为，则败亡身命；执心食欲，则失国丧邦。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）（此疏兼釋「為者敗之」「執者失之」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "authorNoteSimp": "此疏兼释「为者败之」「执者失之」。", "lemmaSimp": "天下神器，不可为也……执者失之" }, { "id": "c011", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或行或隨……或載或隳", "kind": "note", "text": "夫物或行或隨。夫物，萬物也，或不定也。行由己也，隨從他，言物或先時由己，後即從他，此明權勢不定也。或噓或吹，噓炁溫，喻富貴也；吹炁寒，喻貧賤也。言物有先貴後賤、先富後貧，猶如朱夏赫曦、玄冬凛冽，天即炎涼不定，人亦貴賤何常。或强或羸，夫强盛者不久當衰，故下文云「物壯即老」，《西昇經》云「盛者必衰」，此明盛衰不定也。或載或隳，載，連續也；隳，廢敗也。連續謂之成，廢敗謂之壞，此明安危不定。故《莊子》云「其成也毁也」。舉此八法不定，以表萬物無常，故治國治身者不可有為封執而取之也。", "authorNote": "成玄英本作「或載或隳」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "夫物或行或随。夫物，万物也，或不定也。行由己也，随从他，言物或先时由己，后即从他，此明权势不定也。或嘘或吹，嘘炁温，喻富贵也；吹炁寒，喻贫贱也。言物有先贵后贱、先富后贫，犹如朱夏赫曦、玄冬凛冽，天即炎凉不定，人亦贵贱何常。或强或羸，夫强盛者不久当衰，故下文云「物壮即老」，《西升经》云「盛者必衰」，此明盛衰不定也。或载或隳，载，连续也；隳，废败也。连续谓之成，废败谓之坏，此明安危不定。故《庄子》云「其成也毁也」。举此八法不定，以表万物无常，故治国治身者不可有为封执而取之也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）（成玄英本作「或載或隳」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "authorNoteSimp": "成玄英本作「或载或隳」。", "lemmaSimp": "故物或行或随……或载或隳" }, { "id": "c012", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "是以聖人去甚，去奢，去泰", "kind": "note", "text": "懷道聖人，妙體虛假，故不執上之八法，而能去下之三事：甚則美其聲色，奢則麗其服玩，泰則廣其宮室。去此三惑，處於一中，治國則祚曆遐延，治身則長生久視也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "textSimp": "怀道圣人，妙体虚假，故不执上之八法，而能去下之三事：甚则美其声色，奢则丽其服玩，泰则广其宫室。去此三惑，处于一中，治国则祚历遐延，治身则长生久视也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》所引）", "lemmaSimp": "是以圣人去甚，去奢，去泰" }, { "id": "c013", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "將欲取天下而為之，吾見其不得已", "kind": "note", "text": "天下者，大寶之位也。為君者必待曆數在躬。若暴亂之人將欲以力取而為之主者，老君戒云「吾見其不得已」矣。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "天下者，大宝之位也。为君者必待历数在躬。若暴乱之人将欲以力取而为之主者，老君戒云「吾见其不得已」矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "将欲取天下而为之，吾见其不得已" }, { "id": "c014", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "將欲取天下而為之，吾見其不得已", "kind": "note", "text": "天下者，大寶之位也。夫皇天命帝，大制群生，必待曆數在躬，然後君臨萬宇。而姦亂之賊、凶暴之夫，將欲以力取天下而為之主，既誅夷之不暇，何天祿之可望？故老君戒云「吾見其如此之人必不得所為之事」，已，語助也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "天下者，大宝之位也。夫皇天命帝，大制群生，必待历数在躬，然后君临万宇。而奸乱之贼、凶暴之夫，将欲以力取天下而为之主，既诛夷之不暇，何天禄之可望？故老君戒云「吾见其如此之人必不得所为之事」，已，语助也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "将欲取天下而为之，吾见其不得已" }, { "id": "c015", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s003" }, "lemma": "天下神器，不可為也……為者敗之", "kind": "note", "text": "大寶之位，是天地神明之器，謂為神器，故不可以力為也，故曰「為者敗之」，此戒奸亂之臣。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "大宝之位，是天地神明之器，谓为神器，故不可以力为也，故曰「为者败之」，此戒奸乱之臣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "天下神器，不可为也……为者败之" }, { "id": "c016", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s003" }, "lemma": "天下神器，不可為也……為者敗之", "kind": "note", "text": "天下大寶之位，所以不可力為者，為是天地神明之器，將以永終聖德之君，而令流布愷悌之化。使凶暴之徒力為而得，毒螫天下乎？是知必不可為，為亦必敗，此戒奸亂之賊臣也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "天下大宝之位，所以不可力为者，为是天地神明之器，将以永终圣德之君，而令流布恺悌之化。使凶暴之徒力为而得，毒螫天下乎？是知必不可为，为亦必败，此戒奸乱之贼臣也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "天下神器，不可为也……为者败之" }, { "id": "c017", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "執者失之", "kind": "note", "text": "曆數在躬，已得君位，而欲執有斯位，陵虐神主，天道禍淫，亦當令失之，此戒帝王也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "历数在躬，已得君位，而欲执有斯位，陵虐神主，天道祸淫，亦当令失之，此戒帝王也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "执者失之" }, { "id": "c018", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "執者失之", "kind": "note", "text": "人君者，或撥亂反正，或繼體守文，皆將昭德塞違、恤隱求瘼。若執有斯位，陵虐神主，坐令國亂無象，遂使天道福善禍淫，神怨人怒，是生災沴，亂乃斯作，誰奉為君？亦當失斯位矣。此戒帝王也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "人君者，或拨乱反正，或继体守文，皆将昭德塞违、恤隐求瘼。若执有斯位，陵虐神主，坐令国乱无象，遂使天道福善祸淫，神怨人怒，是生灾沴，乱乃斯作，谁奉为君？亦当失斯位矣。此戒帝王也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "执者失之" }, { "id": "c019", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或行或隨……或載或隳", "kind": "note", "text": "欲明為則敗、執則失，故物或行之於前，或隨之於後，或噓之使暖，或吹之使寒，扶之則强，抑之則弱，有道則載事，無德則隳廢也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "欲明为则败、执则失，故物或行之于前，或随之于后，或嘘之使暖，或吹之使寒，扶之则强，抑之则弱，有道则载事，无德则隳废也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "故物或行或随……或载或隳" }, { "id": "c020", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或行或隨……或載或隳", "kind": "note", "text": "此明凡物不常，事亦倚伏也。噓，暖氣也；吹，寒氣也；羸，弱也；載，事也；隳，壞也。且夫為之則敗，執之則失，亦如凡物或行之於前，或隨之於後，或噓之使暖，或吹之使寒，或扶持使强，或抑損令弱，或引之以載事，或推之以隳壞。且同糾纏，不可準繩，唯當以欲從人，方可樂推不厭爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "此明凡物不常，事亦倚伏也。嘘，暖气也；吹，寒气也；羸，弱也；载，事也；隳，坏也。且夫为之则败，执之则失，亦如凡物或行之于前，或随之于后，或嘘之使暖，或吹之使寒，或扶持使强，或抑损令弱，或引之以载事，或推之以隳坏。且同纠缠，不可准绳，唯当以欲从人，方可乐推不厌尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "故物或行或随……或载或隳" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "是以聖人去甚，去奢，去泰", "kind": "note", "text": "聖人睹或物之行隨，知執者之必失，故去過分爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "圣人睹或物之行随，知执者之必失，故去过分尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "是以圣人去甚，去奢，去泰" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "是以聖人去甚，去奢，去泰", "kind": "note", "text": "是以理天下之聖人，覩行隨之不常，知矜執之必失，故約己檢身、割貪制欲，去造作之甚者，去服玩之奢者，去情欲之泰者。論其名數，且分為三目；徵其事實，乃同於一條，甚、奢、泰者皆過分爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）", "textSimp": "是以理天下之圣人，覩行随之不常，知矜执之必失，故约己检身、割贪制欲，去造作之甚者，去服玩之奢者，去情欲之泰者。论其名数，且分为三目；征其事实，乃同于一条，甚、奢、泰者皆过分尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "是以圣人去甚，去奢，去泰" }, { "id": "c023", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "將欲取天下而為之", "kind": "note", "text": "天下者，神靈所成，太和所遂，神靈所察，聖智所不能及，而威力之所不能制。", "authorNote": "嚴遵《指歸》道經原卷缺佚，此條據《玄德纂疏》所引。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "天下者，神灵所成，太和所遂，神灵所察，圣智所不能及，而威力之所不能制。", "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。）", "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。", "lemmaSimp": "将欲取天下而为之" }, { "id": "c024", "block": 0, "source": "yanzun", "target": { "start": "s005", "end": "s005" }, "lemma": "是以聖人去甚，去奢，去泰", "kind": "note", "text": "甚，有為也；奢，不中和也；泰，高大也，故去之也。", "authorNote": "嚴遵《指歸》道經原卷缺佚，此條據《玄德纂疏》所引。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "甚，有为也；奢，不中和也；泰，高大也，故去之也。", "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。）", "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。", "lemmaSimp": "是以圣人去甚，去奢，去泰" }, { "id": "c025", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "將欲取天下而為之，吾見其不得已", "kind": "note", "text": "夫無為無事，可以攝天下也。若以有事有為，吾見其不得已也。", "authorNote": "此章李榮注據《道藏》本，參《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": "夫无为无事，可以摄天下也。若以有事有为，吾见其不得已也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（此章李榮注據《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）", "authorNoteSimp": "此章李荣注据《道藏》本，参《玄德纂疏》所引。", "lemmaSimp": "将欲取天下而为之，吾见其不得已" }, { "id": "c026", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s003" }, "lemma": "天下神器，不可為……執者失之", "kind": "note", "text": "若乃興天下之善，不私其利；除天下之害，不處其功；四海沐德以飲和，萬物從化以樂俗，可以安大寶、守神器。若不知有為之非，而執之以為是，則敗失也。", "authorNote": "此注兼釋「為者敗之」「執者失之」；李榮本無「也」字。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "若乃兴天下之善，不私其利；除天下之害，不处其功；四海沐德以饮和，万物从化以乐俗，可以安大宝、守神器。若不知有为之非，而执之以为是，则败失也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（此注兼釋「為者敗之」「執者失之」；李榮本無「也」字。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "此注兼释「为者败之」「执者失之」；李荣本无「也」字。", "lemmaSimp": "天下神器，不可为……执者失之" }, { "id": "c027", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或行或隨……或接或隳", "kind": "note", "text": "夫有為之法，有前可行，有後可隨，一溫一寒，一盛一衰，聚之則接，散之則隳。若行有為，雖成必敗；若用無為，能弊復成也。", "authorNote": "李榮本作「或强或驘，或接或隳」，與王弼本異。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "夫有为之法，有前可行，有后可随，一温一寒，一盛一衰，聚之则接，散之则隳。若行有为，虽成必败；若用无为，能弊复成也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（李榮本作「或强或驘，或接或隳」，與王弼本異。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "李荣本作「或强或驘，或接或隳」，与王弼本异。", "lemmaSimp": "故物或行或随……或接或隳" }, { "id": "c028", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "是以聖人去甚，去奢，去泰", "kind": "note", "text": "奢泰者即有為之事也。逐欲為甚，心存侈靡為奢，極樂無厭曰泰。聖人虛心知足，去甚也；見素抱樸，去奢也；忘歡而後樂足，去泰也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "奢泰者即有为之事也。逐欲为甚，心存侈靡为奢，极乐无厌曰泰。圣人虚心知足，去甚也；见素抱朴，去奢也；忘欢而后乐足，去泰也。", "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": "是以圣人去甚，去奢，去泰" }, { "id": "c029", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s005" }, "lemma": "將欲取天下而為之……去甚，去奢，去泰", "kind": "note", "text": "夫天下者，天下之天下，非聖人之天下也。故堯不能以天下與舜，禹不能以天下與啓，此乃天下與舜與啓，故堯禹亦因而與之耳。若天下不與，欲強取而為之，吾未見其有得之者，而況能執而有之者哉？是何也？天下者猶神明之大器，非人智力可取而為之。苟非天下所與，強取為之，其功必敗；苟非天下樂推，強執有之，其身必失。何者？夫物有行之在前，則有隨之於後者矣；有煦之為溫，則有吹之以寒者矣；有用壯為强，則有用力而挫之者矣；有因栽而培，則有因闕而墮之者矣。是故有強取而為之，則有強奪而有之者矣。是以聖人知天下不可以智力取，故以無事取天下，道成德著而天下與之，是以天下樂推而不厭。聖人無為而致治，故去甚者不強取也，去奢者不執有也，去泰者不辭讓也。《易》曰：亢龍有悔。亢之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！亦其指也。", "authorNote": "陸希聲此章整章一傳；其本作「或呴或吹」「或載或隳」。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫天下者，天下之天下，非圣人之天下也。故尧不能以天下与舜，禹不能以天下与启，此乃天下与舜与启，故尧禹亦因而与之耳。若天下不与，欲强取而为之，吾未见其有得之者，而况能执而有之者哉？是何也？天下者犹神明之大器，非人智力可取而为之。苟非天下所与，强取为之，其功必败；苟非天下乐推，强执有之，其身必失。何者？夫物有行之在前，则有随之于后者矣；有煦之为温，则有吹之以寒者矣；有用壮为强，则有用力而挫之者矣；有因栽而培，则有因阙而堕之者矣。是故有强取而为之，则有强夺而有之者矣。是以圣人知天下不可以智力取，故以无事取天下，道成德着而天下与之，是以天下乐推而不厌。圣人无为而致治，故去甚者不强取也，去奢者不执有也，去泰者不辞让也。《易》曰：亢龙有悔。亢之为言也，知进而不知退，知存而不知亡，知得而不知丧。其唯圣人乎！知进退存亡而不失其正者，其唯圣人乎！亦其指也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲此章整章一傳；其本作「或呴或吹」「或載或隳」。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声此章整章一传；其本作「或呴或吹」「或载或隳」。", "lemmaSimp": "将欲取天下而为之……去甚，去奢，去泰" }, { "id": "c030", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s005" }, "lemma": "將欲取天下而為之……去甚，去奢，去泰", "kind": "note", "text": "聖人抱樸以治天下，故大制不割，則其取天下常以無事而已。取之也者，得天下之心，使之不去者也。則將欲取天下而為之者，非所以取天下也。非所取而取之，吾是以見其不得也。形而上者謂之道，形而下者謂之器。天下之為器，神器也；唯神道為可以御神器。神無思也，無為也，而為之則御之非其道矣，故不可為也。為者所以求成而適足以敗之，執者所以求得而適足以失之也。堯非有人而非見有於人，巍巍乎舜禹之有天下而不與焉。凡此者，真知所以取天下者也，非為而執之者也。是以凡物有行則有隨，有呴則有吹，有强則有羸，有載則有隳，事勢之相生，不得不然也，則安可以執而為之哉？是以聖人去甚、去奢、去泰，凡以輔萬物之自然而已，其敢為也哉？", "authorNote": "呂惠卿此章整章一傳；其本作「或呴或吹」。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "圣人抱朴以治天下，故大制不割，则其取天下常以无事而已。取之也者，得天下之心，使之不去者也。则将欲取天下而为之者，非所以取天下也。非所取而取之，吾是以见其不得也。形而上者谓之道，形而下者谓之器。天下之为器，神器也；唯神道为可以御神器。神无思也，无为也，而为之则御之非其道矣，故不可为也。为者所以求成而适足以败之，执者所以求得而适足以失之也。尧非有人而非见有于人，巍巍乎舜禹之有天下而不与焉。凡此者，真知所以取天下者也，非为而执之者也。是以凡物有行则有随，有呴则有吹，有强则有羸，有载则有隳，事势之相生，不得不然也，则安可以执而为之哉？是以圣人去甚、去奢、去泰，凡以辅万物之自然而已，其敢为也哉？", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）（呂惠卿此章整章一傳；其本作「或呴或吹」。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "authorNoteSimp": "吕惠卿此章整章一传；其本作「或呴或吹」。", "lemmaSimp": "将欲取天下而为之……去甚，去奢，去泰" }, { "id": "c031", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "將欲取天下而為之，吾見其不得已", "kind": "note", "text": "聖人之有天下，非取之也，萬物歸之，不得已而受之；其治天下，非為之也，因萬物之自然而除其害耳。若欲取而為之，則不可得矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人之有天下，非取之也，万物归之，不得已而受之；其治天下，非为之也，因万物之自然而除其害耳。若欲取而为之，则不可得矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "将欲取天下而为之，吾见其不得已" }, { "id": "c032", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s003" }, "lemma": "天下神器，不可為也……執者失之", "kind": "note", "text": "凡物皆不可為也。雖有百人之聚，不循其自然而妄為之，必有齟齬不服者，而況天下乎？雖然，小物寡眾，蓋有可以力取而智奪者；至於天下之大，有神主之，不待其自歸則叛，不聽其自治則亂矣。", "authorNote": "此注兼釋「為者敗之」「執者失之」。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "凡物皆不可为也。虽有百人之聚，不循其自然而妄为之，必有龃龉不服者，而况天下乎？虽然，小物寡众，盖有可以力取而智夺者；至于天下之大，有神主之，不待其自归则叛，不听其自治则乱矣。", "citationFull": "蘇轍《老子解》（《道藏》本）（此注兼釋「為者敗之」「執者失之」。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "此注兼释「为者败之」「执者失之」。", "lemmaSimp": "天下神器，不可为也……执者失之" }, { "id": "c033", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s005" }, "lemma": "故物或行或隨……去甚，去奢，去泰", "kind": "note", "text": "陰陽相盪，高下相傾，大小相使，或行於前，或隨於後，或呴而煖之，或吹而寒之，或益而强之，或損而羸之，或載而成之，或隳而毁之，皆物之自然而勢之不免者也。然世之愚人，私己而務得，乃欲拒而違之，其禍不覆則折。唯聖人知其不可逆，則順以待之，去其甚、去其奢、去其泰，使不至於過而傷物，而天下無患矣，此不為之至也。堯湯之於水旱，雖不能免，而終不至於敗，由此故也。《易》之泰曰：后以財成天地之道，輔相天地之宜，以左右民。三陽在内，三陰在外，物之泰極矣，聖人懼其過而害生，故財成而輔相之，使不至於過，此所謂去甚、去奢、去泰也。", "authorNote": "此注兼釋末句；蘇轍本作「或呴或吹」。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "阴阳相荡，高下相倾，大小相使，或行于前，或随于后，或呴而煖之，或吹而寒之，或益而强之，或损而羸之，或载而成之，或隳而毁之，皆物之自然而势之不免者也。然世之愚人，私己而务得，乃欲拒而违之，其祸不覆则折。唯圣人知其不可逆，则顺以待之，去其甚、去其奢、去其泰，使不至于过而伤物，而天下无患矣，此不为之至也。尧汤之于水旱，虽不能免，而终不至于败，由此故也。《易》之泰曰：后以财成天地之道，辅相天地之宜，以左右民。三阳在内，三阴在外，物之泰极矣，圣人惧其过而害生，故财成而辅相之，使不至于过，此所谓去甚、去奢、去泰也。", "citationFull": "蘇轍《老子解》（《道藏》本）（此注兼釋末句；蘇轍本作「或呴或吹」。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "此注兼释末句；苏辙本作「或呴或吹」。", "lemmaSimp": "故物或行或随……去甚，去奢，去泰" }, { "id": "c034", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "將欲取天下而為之，吾見其不得已", "kind": "note", "text": "取天下謂使天下悦而歸己也，為謂作為。取天下者，德盛而人自歸之爾。苟若有所作為，則是欲用智力以强服天下，豈能得天下之歸己哉？", "authorNote": "吳澄章末署「右第二十五章」。", "citation": "吳澄《道德真經注》", "textSimp": "取天下谓使天下悦而归己也，为谓作为。取天下者，德盛而人自归之尔。苟若有所作为，则是欲用智力以强服天下，岂能得天下之归己哉？", "citationFull": "吳澄《道德真經注》（吳澄章末署「右第二十五章」。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄章末署「右第二十五章」。", "lemmaSimp": "将欲取天下而为之，吾见其不得已" }, { "id": "c035", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s003" }, "lemma": "天下神器，不可為也……執者失之", "kind": "note", "text": "天下者，至大之器，有神司之，不可以智力有為而得。敗謂不成也。彼以智力為之者，欲成其事而其事反不成，謂不能得天下之歸服也，故曰「為者敗之」。未得天下而取天下者，固不可以有為而得；既得天下而守天下者，亦不可以有心而留。譬如寶器，若常執之在手，不須臾舍，惟恐其或失者，反不能保其不隕隊而失也，故曰「執者失之」。", "authorNote": "此注兼釋「為者敗之」「執者失之」。", "citation": "吳澄《道德真經注》", "textSimp": "天下者，至大之器，有神司之，不可以智力有为而得。败谓不成也。彼以智力为之者，欲成其事而其事反不成，谓不能得天下之归服也，故曰「为者败之」。未得天下而取天下者，固不可以有为而得；既得天下而守天下者，亦不可以有心而留。譬如宝器，若常执之在手，不须臾舍，惟恐其或失者，反不能保其不陨队而失也，故曰「执者失之」。", "citationFull": "吳澄《道德真經注》（此注兼釋「為者敗之」「執者失之」。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "此注兼释「为者败之」「执者失之」。", "lemmaSimp": "天下神器，不可为也……执者失之" }, { "id": "c036", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s005" }, "lemma": "故物或行或隨……去甚，去奢，去泰", "kind": "note", "text": "此承上文「執者失之」一句而言守天下之道。有天下者，豈能保天下之長為我有而不亡也哉？蓋得失存亡之相襌，如行隨、呴吹、强羸、載隳八者之相反而相因。聖人知其勢之必至於此也，而處之有其道焉：凡過盛必衰，衰則亡之漸也，惟不使之過盛，則可以不衰，而又何有於亡？甚也、奢也、泰也，極盛之時也。去甚者，欲其常如微之時；去奢者，欲其常如儉之時；去泰者，欲其常如約之時。能不過盛，則可以保天下之不亡矣。邵子謂飲酒但令其微醉而不可成酩酊，看花但及其半開而不可至離披，蓋此意也。蘇氏曰：或行於前，或隨於後，或呴而暖，或吹而寒，或强而益，或羸而損，或載而成，或隳而毁，皆物之自然、勢之不免者也。愚人私己而務得，乃欲拒而違之，其禍不覆則折；惟聖人知其不可逆，則順以待之，去其甚、去其奢、去其泰，使不至於過而天下無患矣。董思靖曰：聖人知事勢之相因，亦理之常，故任之自然而不使之盈且過也。", "authorNote": "此注兼釋末句，末引蘇轍、董思靖語。", "citation": "吳澄《道德真經注》", "textSimp": "此承上文「执者失之」一句而言守天下之道。有天下者，岂能保天下之长为我有而不亡也哉？盖得失存亡之相襌，如行随、呴吹、强羸、载隳八者之相反而相因。圣人知其势之必至于此也，而处之有其道焉：凡过盛必衰，衰则亡之渐也，惟不使之过盛，则可以不衰，而又何有于亡？甚也、奢也、泰也，极盛之时也。去甚者，欲其常如微之时；去奢者，欲其常如俭之时；去泰者，欲其常如约之时。能不过盛，则可以保天下之不亡矣。邵子谓饮酒但令其微醉而不可成酩酊，看花但及其半开而不可至离披，盖此意也。苏氏曰：或行于前，或随于后，或呴而暖，或吹而寒，或强而益，或羸而损，或载而成，或隳而毁，皆物之自然、势之不免者也。愚人私己而务得，乃欲拒而违之，其祸不覆则折；惟圣人知其不可逆，则顺以待之，去其甚、去其奢、去其泰，使不至于过而天下无患矣。董思靖曰：圣人知事势之相因，亦理之常，故任之自然而不使之盈且过也。", "citationFull": "吳澄《道德真經注》（此注兼釋末句，末引蘇轍、董思靖語。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "此注兼释末句，末引苏辙、董思靖语。", "lemmaSimp": "故物或行或随……去甚，去奢，去泰" }, { "id": "c037", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s005" }, "lemma": "將欲取天下而為之……去甚，去奢，去泰", "kind": "note", "text": "此言聖人道全德備，應運出世，為官為長，當任無為無事，而不可有為太過也。由上章云「樸散則為器，聖人用之則為官長」，故老子因而誡之曰：將欲取天下者，當任自然，不可有心為之；而有心為之者，吾見其必不可得已。何也？且天下者大器，有神主之，豈可以人力私智取而奪之耶？故曰不可為也。而為之者，必反敗之。縱為而得之，亦不可執為己有；而執之者，必反失之。故如強秦力能并吞六國，混一天下，是為之也；且誓云一世以至萬世，是執之也，故不旋踵而敗，二世而亡，豈非為者敗之、執者失之之驗歟？然而所以敗之失之者，以其所處過甚，而奢泰之極也。凡物極則反，此亦自然之勢耳。故物或行而在前，或復隨而在後，或呴而暖，或反吹而寒，或强而壯，或又尪羸而弱，或正載而成，或即隳頹而毁，此何以故？是皆用力過甚，而奢泰之極也。此皆聖人所不處，故曰是以聖人去甚、去奢、去泰。", "authorNote": "憨山此章整章一注；其本作「或呴或吹」。", "citation": "釋德清《道德經解》", "textSimp": "此言圣人道全德备，应运出世，为官为长，当任无为无事，而不可有为太过也。由上章云「朴散则为器，圣人用之则为官长」，故老子因而诫之曰：将欲取天下者，当任自然，不可有心为之；而有心为之者，吾见其必不可得已。何也？且天下者大器，有神主之，岂可以人力私智取而夺之耶？故曰不可为也。而为之者，必反败之。纵为而得之，亦不可执为己有；而执之者，必反失之。故如强秦力能并吞六国，混一天下，是为之也；且誓云一世以至万世，是执之也，故不旋踵而败，二世而亡，岂非为者败之、执者失之之验欤？然而所以败之失之者，以其所处过甚，而奢泰之极也。凡物极则反，此亦自然之势耳。故物或行而在前，或复随而在后，或呴而暖，或反吹而寒，或强而壮，或又尪羸而弱，或正载而成，或即隳颓而毁，此何以故？是皆用力过甚，而奢泰之极也。此皆圣人所不处，故曰是以圣人去甚、去奢、去泰。", "citationFull": "釋德清《道德經解》（憨山此章整章一注；其本作「或呴或吹」。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山此章整章一注；其本作「或呴或吹」。", "lemmaSimp": "将欲取天下而为之……去甚，去奢，去泰" }, { "id": "c038", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s005" }, "lemma": "將欲取天下而為之……去甚，去奢，去泰", "kind": "note", "text": "焦氏宏曰：取，如《左傳》「取我田疇而伍之」、《史記》「取高皇帝約束而紛更之」之取。源案：已，語詞；為，謂作為也；執，謂把持也。譬如陶器，不因其自然而強欲其成，必致窳敗；譬如執寶，把持不肯釋手，惟恐其失，而反或墮墜，而況天下之器神器乎？神器者，天命人心，去就靡常，不可人力爭，故神之也。行者不期物之隨，而或自隨之，是不為者未嘗不得；呴本期物之受，或反不受而吹之，是為者反未必得也。或強以自固，而有時自羸；或載之甚安，而不意忽隳，是執之者未必不失也。是以聖人之待物，則去其已甚而不敢過求；持己，則去其奢泰而不敢過望。是以爭競與盛滿之患不生於心，未嘗謀物而物自歸之，未嘗留物而物自不去也。薄氏蕙曰：物各有自然之性，豈可作為以害之？是以聖人去甚、去奢、去泰，惟因其自然而已。聖人所謂甚、奢、泰者，非謂後世誇淫踰侈之事，凡增有為於易簡之外者皆是也。《漢書·黃霸傳》「凡治道，去其太甚者耳」，其言本此，而意實不同：事有太過者去之，小而無害則不必改作，此漢人之意也；物有固然不可強為，事有適當不可復過，此老子之本意也。陸氏佃曰：去甚，慈也；去奢，儉也；去泰，不敢為天下先也。三者聖人之所以有天下也。呂氏惠卿曰：老子言取天下常以無事，無事者，因萬物之自然而不敢為，故能得天下之心而使之不去，非有以為之也。惟道可以御器，天下之器神器也，非神道無以御之。神無思也，無為也，而為之則御非其道矣。聖人去甚、去奢、去泰，凡所以輔萬物之自然而不敢為也。", "authorNote": "魏源此章整章一段，先引焦氏宏，次下源案，末引薄蕙、陸佃、呂惠卿；其章末署「右第二十五章」，本作「或呴或吹」。", "citation": "魏源《老子本義》", "textSimp": "焦氏宏曰：取，如《左传》「取我田畴而伍之」、《史记》「取高皇帝约束而纷更之」之取。源案：已，语词；为，谓作为也；执，谓把持也。譬如陶器，不因其自然而强欲其成，必致窳败；譬如执宝，把持不肯释手，惟恐其失，而反或堕坠，而况天下之器神器乎？神器者，天命人心，去就靡常，不可人力争，故神之也。行者不期物之随，而或自随之，是不为者未尝不得；呴本期物之受，或反不受而吹之，是为者反未必得也。或强以自固，而有时自羸；或载之甚安，而不意忽隳，是执之者未必不失也。是以圣人之待物，则去其已甚而不敢过求；持己，则去其奢泰而不敢过望。是以争竞与盛满之患不生于心，未尝谋物而物自归之，未尝留物而物自不去也。薄氏蕙曰：物各有自然之性，岂可作为以害之？是以圣人去甚、去奢、去泰，惟因其自然而已。圣人所谓甚、奢、泰者，非谓后世夸淫逾侈之事，凡增有为于易简之外者皆是也。《汉书·黄霸传》「凡治道，去其太甚者耳」，其言本此，而意实不同：事有太过者去之，小而无害则不必改作，此汉人之意也；物有固然不可强为，事有适当不可复过，此老子之本意也。陆氏佃曰：去甚，慈也；去奢，俭也；去泰，不敢为天下先也。三者圣人之所以有天下也。吕氏惠卿曰：老子言取天下常以无事，无事者，因万物之自然而不敢为，故能得天下之心而使之不去，非有以为之也。惟道可以御器，天下之器神器也，非神道无以御之。神无思也，无为也，而为之则御非其道矣。圣人去甚、去奢、去泰，凡所以辅万物之自然而不敢为也。", "citationFull": "魏源《老子本義》（魏源此章整章一段，先引焦氏宏，次下源案，末引薄蕙、陸佃、呂惠卿；其章末署「右第二十五章」，本作「或呴或吹」。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源此章整章一段，先引焦氏宏，次下源案，末引薄蕙、陆佃、吕惠卿；其章末署「右第二十五章」，本作「或呴或吹」。", "lemmaSimp": "将欲取天下而为之……去甚，去奢，去泰" }, { "id": "c039", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s005" }, "lemma": "將欲取天下而為之……去甚，去奢，去泰", "kind": "note", "text": "天下在我，吾何取？我在天下，吾何為？天下如我，吾何欲？我如天下，吾何執？以我測天下，天下神；以天下遇我，天下不神。不神者使其神，而天下亂；神者使其不神，而我安。故窮天下以八數，而去我之三死，則炎火焚林而可待其寒，巨浸滔天而可視其暵。水火失其威，金石喪其守，況有情之必窮而有氣之必縮者哉？", "authorNote": "王夫之此章整章一衍；其經文於「為者敗之」下增「是以聖人無為，故無敗；無執，故無失」二句，非王弼本舊文。", "citation": "王夫之《老子衍》", "textSimp": "天下在我，吾何取？我在天下，吾何为？天下如我，吾何欲？我如天下，吾何执？以我测天下，天下神；以天下遇我，天下不神。不神者使其神，而天下乱；神者使其不神，而我安。故穷天下以八数，而去我之三死，则炎火焚林而可待其寒，巨浸滔天而可视其暵。水火失其威，金石丧其守，况有情之必穷而有气之必缩者哉？", "citationFull": "王夫之《老子衍》（王夫之此章整章一衍；其經文於「為者敗之」下增「是以聖人無為，故無敗；無執，故無失」二句，非王弼本舊文。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章整章一衍；其经文于「为者败之」下增「是以圣人无为，故无败；无执，故无失」二句，非王弼本旧文。", "lemmaSimp": "将欲取天下而为之……去甚，去奢，去泰" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 2, "end": 5, "char": "取天下", "charSimp": "取天下", "startSimp": 2, "endSimp": 5, "pinyin": "qǔ tiān xià", "gloss": "取得天下。取，奪取、取得；天下，指天下之心與帝位。", "glossSimp": "取得天下。取，夺取、取得；天下，指天下之心与帝位。", "general": "河上公以取天下為欲為天下主；成玄英謂攝取天下蒼生而為化主；唐玄宗謂以力取天下而為之主則誅夷不暇；陸希聲謂取天下者得天下之心，非以力取；呂惠卿謂取天下常以無事；吳澄謂取天下謂使天下悦而歸己；憨山謂不可人力私智奪取；魏源引焦氏宏說，取如《左傳》「取我田疇」之取；王夫之反詰「天下在我，吾何取」。", "generalSimp": "河上公以取天下为欲为天下主；成玄英谓摄取天下苍生而为化主；唐玄宗谓以力取天下而为之主则诛夷不暇；陆希声谓取天下者得天下之心，非以力取；吕惠卿谓取天下常以无事；吴澄谓取天下谓使天下悦而归己；憨山谓不可人力私智夺取；魏源引焦氏宏说，取如《左传》「取我田畴」之取；王夫之反诘「天下在我，吾何取」。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n002", "sentenceId": "s001", "start": 12, "end": 15, "char": "不得已", "charSimp": "不得已", "startSimp": 12, "endSimp": 15, "pinyin": "bù dé yǐ", "gloss": "不能達成、無所得；一說「已」為語助。", "glossSimp": "不能达成、无所得；一说「已」为语助。", "general": "河上公讀為不得天道人心已明；成玄英謂纔欲攝化而不得之狀已彰；唐玄宗御疏謂必不得所為之事，已為語助；李榮謂以有事有為則不得止；蘇轍謂萬物歸之不得已而受之；陸希聲謂強取則未見其有得；吳澄謂以智力強服則不能得天下歸己。", "generalSimp": "河上公读为不得天道人心已明；成玄英谓才欲摄化而不得之状已彰；唐玄宗御疏谓必不得所为之事，已为语助；李荣谓以有事有为则不得止；苏辙谓万物归之不得已而受之；陆希声谓强取则未见其有得；吴澄谓以智力强服则不能得天下归己。", "variants": [ "不得止" ], "variantsSimp": [ "不得止" ], "refs": [ "河上公注", "成玄英疏", "御疏", "李榮注", "蘇轍老子解", "陸希聲傳", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "李荣注", "苏辙老子解", "陆希声传", "吴澄道德真经注" ] }, { "id": "n003", "sentenceId": "s002", "start": 2, "end": 4, "char": "神器", "charSimp": "神器", "startSimp": 2, "endSimp": 4, "pinyin": "shén qì", "gloss": "神妙之器；喻天下、帝位。", "glossSimp": "神妙之器；喻天下、帝位。", "general": "河上公謂人乃天下之神物，神物好安靜；王弼謂神無形無方，器合成也，無形以合故謂之神器；成玄英謂含識之類悉有精靈、並堪受道，故名神器，亦是帝位；唐玄宗謂天地神明之器；李榮謂可以安大寶、守神器；陸希聲謂神明之大器非人智力可取；呂惠卿謂唯神道可以御神器；蘇轍謂天下有神主之；吳澄謂至大之器有神司之；憨山謂天下大器有神主之；魏源謂天命人心去就靡常故神之。", "generalSimp": "河上公谓人乃天下之神物，神物好安静；王弼谓神无形无方，器合成也，无形以合故谓之神器；成玄英谓含识之类悉有精灵、并堪受道，故名神器，亦是帝位；唐玄宗谓天地神明之器；李荣谓可以安大宝、守神器；陆希声谓神明之大器非人智力可取；吕惠卿谓唯神道可以御神器；苏辙谓天下有神主之；吴澄谓至大之器有神司之；憨山谓天下大器有神主之；魏源谓天命人心去就靡常故神之。", "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", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "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" ] }, { "id": "n004", "sentenceId": "s002", "start": 5, "end": 8, "char": "不可為", "charSimp": "不可为", "startSimp": 5, "endSimp": 8, "pinyin": "bù kě wéi", "gloss": "不可以強力作為、治理。", "glossSimp": "不可以强力作为、治理。", "general": "河上公謂不可以有為治；王弼謂萬物以自然為性，可因而不可為；成玄英謂有為擾動則群生失性；唐玄宗謂神器不可以力為；李榮謂不知有為之非而執之則敗失；呂惠卿謂為之則御之非其道；蘇轍謂雖百人之聚，不循自然而妄為必有齟齬；吳澄謂不可以智力有為而得。", "generalSimp": "河上公谓不可以有为治；王弼谓万物以自然为性，可因而不可为；成玄英谓有为扰动则群生失性；唐玄宗谓神器不可以力为；李荣谓不知有为之非而执之则败失；吕惠卿谓为之则御之非其道；苏辙谓虽百人之聚，不循自然而妄为必有龃龉；吴澄谓不可以智力有为而得。", "variants": [ "不可有為" ], "variantsSimp": [ "不可有为" ], "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" ], "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" ] }, { "id": "n005", "sentenceId": "s003", "start": 5, "end": 9, "char": "執者失之", "charSimp": "执者失之", "startSimp": 5, "endSimp": 9, "pinyin": "zhí zhě shī zhī", "gloss": "執意把持的人必定失去。執，把持、執有。", "glossSimp": "执意把持的人必定失去。执，把持、执有。", "general": "河上公謂強執教之則失其情實、生於詐偽；王弼謂物有往來而執之故必失；成玄英謂執心食欲則失國喪邦；唐玄宗御注謂已得君位而執有陵虐，天道禍淫亦當令失；李榮謂執之以為是則敗失；陸希聲謂強執有之其身必失；吳澄謂常執在手、惟恐或失者反不能保其不隕；憨山以誓一世以至萬世為執，二世而亡；魏源謂執者未必不失。", "generalSimp": "河上公谓强执教之则失其情实、生于诈伪；王弼谓物有往来而执之故必失；成玄英谓执心食欲则失国丧邦；唐玄宗御注谓已得君位而执有陵虐，天道祸淫亦当令失；李荣谓执之以为是则败失；陆希声谓强执有之其身必失；吴澄谓常执在手、惟恐或失者反不能保其不陨；憨山以誓一世以至万世为执，二世而亡；魏源谓执者未必不失。", "variants": [ "執有" ], "variantsSimp": [ "执有" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "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", "御注", "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" ] }, { "id": "n006", "sentenceId": "s004", "start": 2, "end": 6, "char": "或行或隨", "charSimp": "或行或随", "startSimp": 2, "endSimp": 6, "pinyin": "huò xíng huò suí", "gloss": "有的前行，有的隨後。行，前行、由己；隨，跟隨、從他。", "glossSimp": "有的前行，有的随后。行，前行、由己；随，跟随、从他。", "general": "河上公謂上所行則下必隨之；成玄英謂行由己、隨從他，明權勢不定；唐玄宗謂或行之於前、或隨之於後；李榮謂有前可行、有後可隨；陸希聲謂有行之在前則有隨之在後；蘇轍謂或行於前、或隨於後，皆物之自然而勢之不免；吳澄謂八者相反而相因。", "generalSimp": "河上公谓上所行则下必随之；成玄英谓行由己、随从他，明权势不定；唐玄宗谓或行之于前、或随之于后；李荣谓有前可行、有后可随；陆希声谓有行之在前则有随之在后；苏辙谓或行于前、或随于后，皆物之自然而势之不免；吴澄谓八者相反而相因。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n007", "sentenceId": "s004", "start": 7, "end": 11, "char": "或歔或吹", "charSimp": "或歔或吹", "startSimp": 7, "endSimp": 11, "pinyin": "huò xū huò chuī", "gloss": "有的噓暖，有的吹寒。歔，呵氣使暖；吹，吹氣使寒。", "glossSimp": "有的嘘暖，有的吹寒。歔，呵气使暖；吹，吹气使寒。", "general": "王弼本作「或歔或吹」；河上公謂噓溫吹寒，有所溫必有所寒；成玄英以噓炁溫喻富貴、吹炁寒喻貧賤；唐玄宗謂噓之使暖、吹之使寒；李榮謂一溫一寒；陸希聲謂有煦之為溫則有吹之以寒；蘇轍作「或呴而煖之，或吹而寒之」；魏源謂呴本期受而反吹。", "generalSimp": "王弼本作「或歔或吹」；河上公谓嘘温吹寒，有所温必有所寒；成玄英以嘘炁温喻富贵、吹炁寒喻贫贱；唐玄宗谓嘘之使暖、吹之使寒；李荣谓一温一寒；陆希声谓有煦之为温则有吹之以寒；苏辙作「或呴而煖之，或吹而寒之」；魏源谓呴本期受而反吹。", "variants": [ "噓", "呴" ], "variantsSimp": [ "嘘", "呴" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "魏源老子本義" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "魏源老子本义" ] }, { "id": "n008", "sentenceId": "s004", "start": 12, "end": 16, "char": "或强或羸", "charSimp": "或强或羸", "startSimp": 12, "endSimp": 16, "pinyin": "huò qiáng huò léi", "gloss": "有的強盛，有的羸弱。强，強盛；羸，瘦弱、衰弱。", "glossSimp": "有的强盛，有的羸弱。强，强盛；羸，瘦弱、衰弱。", "general": "河上公謂有所強大必有所羸弱；成玄英謂強盛者不久當衰，引《西昇經》「盛者必衰」；唐玄宗謂扶之則強、抑之則弱；李榮謂一盛一衰；陸希聲謂有用壯為強則有用力而挫之；蘇轍謂或益而強之、或損而羸之；吳澄謂強羸相反相因。", "generalSimp": "河上公谓有所强大必有所羸弱；成玄英谓强盛者不久当衰，引《西升经》「盛者必衰」；唐玄宗谓扶之则强、抑之则弱；李荣谓一盛一衰；陆希声谓有用壮为强则有用力而挫之；苏辙谓或益而强之、或损而羸之；吴澄谓强羸相反相因。", "variants": [ "強弱", "盛衰" ], "variantsSimp": [ "强弱", "盛衰" ], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n009", "sentenceId": "s004", "start": 17, "end": 21, "char": "或挫或隳", "charSimp": "或挫或隳", "startSimp": 17, "endSimp": 21, "pinyin": "huò cuò huò huī", "gloss": "有的挫折，有的毀壞。挫，折損、挫敗；隳，毀壞、墮落。", "glossSimp": "有的挫折，有的毁坏。挫，折损、挫败；隳，毁坏、堕落。", "general": "王弼本作「或挫或隳」；河上公作「或載或隳」，謂載安隳危，有所安必有所危；成玄英謂載連續、隳廢敗，明安危不定；唐玄宗謂有道則載事、無德則隳廢；李榮作「或接或隳」，謂聚之則接、散之則隳；陸希聲謂有因栽而培則有因闕而墮；蘇轍謂或載而成之、或隳而毁之；吳澄謂載隳相反相因。", "generalSimp": "王弼本作「或挫或隳」；河上公作「或载或隳」，谓载安隳危，有所安必有所危；成玄英谓载连续、隳废败，明安危不定；唐玄宗谓有道则载事、无德则隳废；李荣作「或接或隳」，谓聚之则接、散之则隳；陆希声谓有因栽而培则有因阙而堕；苏辙谓或载而成之、或隳而毁之；吴澄谓载隳相反相因。", "variants": [ "載", "接", "墮" ], "variantsSimp": [ "载", "接", "堕" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n010", "sentenceId": "s005", "start": 5, "end": 6, "char": "甚", "charSimp": "甚", "startSimp": 5, "endSimp": 6, "pinyin": "shèn", "gloss": "過分、過甚；此指貪淫聲色。", "glossSimp": "过分、过甚；此指贪淫声色。", "general": "河上公謂甚謂貪淫聲色；成玄英謂甚則美其聲色；唐玄宗謂去造作之甚者，甚奢泰皆過分；嚴遵謂甚，有為也；李榮謂逐欲為甚；吳澄謂去甚欲其常如微之時；魏源謂去其已甚而不敢過求。", "generalSimp": "河上公谓甚谓贪淫声色；成玄英谓甚则美其声色；唐玄宗谓去造作之甚者，甚奢泰皆过分；严遵谓甚，有为也；李荣谓逐欲为甚；吴澄谓去甚欲其常如微之时；魏源谓去其已甚而不敢过求。", "variants": [ "已甚" ], "variantsSimp": [ "已甚" ], "refs": [ "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "吴澄道德真经注", "魏源老子本义" ] }, { "id": "n011", "sentenceId": "s005", "start": 8, "end": 9, "char": "奢", "charSimp": "奢", "startSimp": 8, "endSimp": 9, "pinyin": "shē", "gloss": "奢華、侈靡；此指服飾飲食。", "glossSimp": "奢华、侈靡；此指服饰饮食。", "general": "河上公謂奢謂服飾飲食；成玄英謂奢則麗其服玩；唐玄宗謂去服玩之奢者；嚴遵謂奢，不中和也；李榮謂心存侈靡為奢；陸希聲謂去奢者不執有；吳澄謂去奢欲其常如儉之時；魏源引薄蕙說，凡增有為於易簡之外者皆是。", "generalSimp": "河上公谓奢谓服饰饮食；成玄英谓奢则丽其服玩；唐玄宗谓去服玩之奢者；严遵谓奢，不中和也；李荣谓心存侈靡为奢；陆希声谓去奢者不执有；吴澄谓去奢欲其常如俭之时；魏源引薄蕙说，凡增有为于易简之外者皆是。", "variants": [ "侈靡" ], "variantsSimp": [ "侈靡" ], "refs": [ "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "吴澄道德真经注", "魏源老子本义" ] }, { "id": "n012", "sentenceId": "s005", "start": 11, "end": 12, "char": "泰", "charSimp": "泰", "startSimp": 11, "endSimp": 12, "pinyin": "tài", "gloss": "驕泰、極盛；此指宮室臺榭，一說極樂無厭。", "glossSimp": "骄泰、极盛；此指宫室台榭，一说极乐无厌。", "general": "河上公謂泰謂宮室臺榭；成玄英謂泰則廣其宮室；唐玄宗謂去情欲之泰者；嚴遵謂泰，高大也；李榮謂極樂無厭曰泰；陸希聲謂去泰者不辭讓；吳澄謂去泰欲其常如約之時；魏源謂去奢泰而不敢過望。", "generalSimp": "河上公谓泰谓宫室台榭；成玄英谓泰则广其宫室；唐玄宗谓去情欲之泰者；严遵谓泰，高大也；李荣谓极乐无厌曰泰；陆希声谓去泰者不辞让；吴澄谓去泰欲其常如约之时；魏源谓去奢泰而不敢过望。", "variants": [ "驕泰", "極盛" ], "variantsSimp": [ "骄泰", "极盛" ], "refs": [ "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "吴澄道德真经注", "魏源老子本义" ] } ], "glossary": { "將欲取天下而為之": "想要取得天下而憑自己的作為去治理它。取，奪取、取得；為，作為、治理。", "取天下": "取得天下。取，奪取、取得；天下，指天下之心與帝位。", "不得已": "不能達成、無所得；一說「已」為語助。", "天下神器": "天下是神妙的器物。神器，神妙之器，喻天下、帝位。", "神器": "神妙之器；喻天下、帝位。", "不可為": "不可以強力作為、治理。", "為者敗之": "有所作為的人必定失敗。為，有為、造作；敗，失敗、敗壞。", "執者失之": "執意把持的人必定失去。執，把持、執有。", "或行或隨": "有的前行，有的隨後。行，前行、由己；隨，跟隨、從他。", "或歔或吹": "有的噓暖，有的吹寒。歔，呵氣使暖；吹，吹氣使寒。", "或强或羸": "有的強盛，有的羸弱。强，強盛；羸，瘦弱、衰弱。", "或挫或隳": "有的挫折，有的毀壞。挫，折損、挫敗；隳，毀壞、墮落。", "去甚，去奢，去泰": "去除過甚、去除奢華、去除驕泰。甚、奢、泰皆指過分。", "甚": "過分、過甚；此指貪淫聲色。", "奢": "奢華、侈靡；此指服飾飲食。", "泰": "驕泰、極盛；此指宮室臺榭，一說極樂無厭。", "歔": "呵氣使暖。一作「噓」「呴」。", "羸": "瘦弱、衰弱。", "隳": "毀壞、墮落。", "執": "把持、執有。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「無為第二十九」，唐玄宗題「將欲取天下章第二十九」，王弼本無章題。吳澄章末署「右第二十五章」，魏源亦署「右第二十五章」。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「无为第二十九」，唐玄宗题「将欲取天下章第二十九」，王弼本无章题。吴澄章末署「右第二十五章」，魏源亦署「右第二十五章」。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": "吾見其不得已", "text": "王弼本作「吾見其不得已」，王弼無注。河上公讀為「不得天道人心已明矣」，以「已」為語終；唐玄宗御疏謂「必不得所為之事，已，語助也」；李榮則謂有事有為則不得止。諸家讀法不一，本站正文從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、《玄德纂疏》所引唐玄宗御疏、李榮《道德真經注》", "textSimp": "王弼本作「吾见其不得已」，王弼无注。河上公读为「不得天道人心已明矣」，以「已」为语终；唐玄宗御疏谓「必不得所为之事，已，语助也」；李荣则谓有事有为则不得止。诸家读法不一，本站正文从王弼本。", "headwordSimp": "吾见其不得已", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、《玄德纂疏》所引唐玄宗御疏、李荣《道德真经注》", "id": "k002" }, { "sentenceId": "s002", "headword": "天下神器，不可為也", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源皆有「也」字。魏源校記云：「天下」上傅奕有「夫」字，永樂大典本「器」下有「也」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、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源皆有「也」字。魏源校记云：「天下」上傅奕有「夫」字，永乐大典本「器」下有「也」字。", "headwordSimp": "天下神器，不可为也", "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": "k003" }, { "sentenceId": "s003", "headword": "為者敗之，執者失之", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源並同。魏源校記云碑本兩「者」字俱作「故」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、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源并同。魏源校记云碑本两「者」字俱作「故」字。", "headwordSimp": "为者败之，执者失之", "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": "k004" }, { "sentenceId": "s004", "headword": "或歔或吹", "text": "王弼作「或歔或吹」；河上公、成玄英、唐玄宗、李榮作「或噓或吹」；陸希聲、蘇轍、吳澄、憨山、魏源作「或呴或吹」。魏源校記云：「呴，釋文及王弼作歔，一作噓，傅奕作噤。」", "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》、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": "王弼作「或歔或吹」；河上公、成玄英、唐玄宗、李荣作「或嘘或吹」；陆希声、苏辙、吴澄、憨山、魏源作「或呴或吹」。魏源校记云：「呴，释文及王弼作歔，一作嘘，傅奕作噤。」", "headwordSimp": "或歔或吹", "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》、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": "k005" }, { "sentenceId": "s004", "headword": "或强或羸", "text": "王弼、河上公、成玄英、唐玄宗、陸希聲、蘇轍、吳澄、憨山、魏源作「或强或羸」，李榮作「或强或驘」，「驘」蓋「羸」之訛。魏源校記謂「羸，王弼作挫」，與道藏王弼本作「或强或羸，或挫或隳」不合，所據或別本。", "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》、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、苏辙、吴澄、憨山、魏源作「或强或羸」，李荣作「或强或驘」，「驘」盖「羸」之讹。魏源校记谓「羸，王弼作挫」，与道藏王弼本作「或强或羸，或挫或隳」不合，所据或别本。", "headwordSimp": "或强或羸", "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》、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": "或挫或隳", "text": "王弼作「或挫或隳」；河上公、成玄英、唐玄宗、陸希聲、蘇轍、吳澄、憨山、魏源作「或載或隳」；李榮作「或接或隳」。魏源校記云：「載，傅奕作培，碑本作接；隳，傅奕作墮。」", "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》、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": "王弼作「或挫或隳」；河上公、成玄英、唐玄宗、陆希声、苏辙、吴澄、憨山、魏源作「或载或隳」；李荣作「或接或隳」。魏源校记云：「载，傅奕作培，碑本作接；隳，傅奕作堕。」", "headwordSimp": "或挫或隳", "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》、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": "是以聖人去甚", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「是以聖人去甚，去奢，去泰」；魏源校記云司馬本作「故聖人」。", "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、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「是以圣人去甚，去奢，去泰」；魏源校记云司马本作「故圣人」。", "headwordSimp": "是以圣人去甚", "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": "s001", "headword": "王夫之增句", "text": "王夫之《老子衍》經文於「為者敗之，執者失之」下增「是以聖人無為，故無敗；無執，故無失」二句，非王弼本舊文。其衍文亦以此二句為說。", "source": "王夫之《老子衍》", "textSimp": "王夫之《老子衍》经文于「为者败之，执者失之」下增「是以圣人无为，故无败；无执，故无失」二句，非王弼本旧文。其衍文亦以此二句为说。", "headwordSimp": "王夫之增句", "sourceSimp": "王夫之《老子衍》", "id": "k009" }, { "sentenceId": "s001", "headword": "嚴遵輯文", "text": "《玄德纂疏》引嚴遵此章僅二條：一釋「天下者」，一釋「甚、奢、泰」。嚴遵《指歸》道經原卷缺佚，姑存輯文，不加補造。", "source": "嚴遵《道德真經指歸》（《玄德纂疏》所引）", "textSimp": "《玄德纂疏》引严遵此章仅二条：一释「天下者」，一释「甚、奢、泰」。严遵《指归》道经原卷缺佚，姑存辑文，不加补造。", "headwordSimp": "严遵辑文", "sourceSimp": "严遵《道德真经指归》（《玄德纂疏》所引）", "id": "k010" }, { "sentenceId": "s004", "headword": "吳澄相襌", "text": "吳澄注「得失存亡之相襌」，「襌」當即「禪」之訛，謂得失存亡相禪代。今存底本舊文，不加臆改。", "source": "吳澄《道德真經注》", "textSimp": "吴澄注「得失存亡之相襌」，「襌」当即「禅」之讹，谓得失存亡相禅代。今存底本旧文，不加臆改。", "headwordSimp": "吴澄相襌", "sourceSimp": "吴澄《道德真经注》", "id": "k011" }, { "sentenceId": "s001", "headword": "王弼注數", "text": "王弼此章注凡三條：一釋「天下神器」，一釋「不可為也，為者敗之，執者失之」，一釋「故物或行或隨」以下至末。首句「將欲取天下而為之」與末句「去甚、去奢、去泰」無獨立注。", "source": "王弼《老子道德經注》（《道藏》本）", "textSimp": "王弼此章注凡三条：一释「天下神器」，一释「不可为也，为者败之，执者失之」，一释「故物或行或随」以下至末。首句「将欲取天下而为之」与末句「去甚、去奢、去泰」无独立注。", "headwordSimp": "王弼注数", "sourceSimp": "王弼《老子道德经注》（《道藏》本）", "id": "k012" } ], "glossarySimp": { "将欲取天下而为之": "想要取得天下而凭自己的作为去治理它。取，夺取、取得；为，作为、治理。", "取天下": "取得天下。取，夺取、取得；天下，指天下之心与帝位。", "不得已": "不能达成、无所得；一说「已」为语助。", "天下神器": "天下是神妙的器物。神器，神妙之器，喻天下、帝位。", "神器": "神妙之器；喻天下、帝位。", "不可为": "不可以强力作为、治理。", "为者败之": "有所作为的人必定失败。为，有为、造作；败，失败、败坏。", "执者失之": "执意把持的人必定失去。执，把持、执有。", "或行或随": "有的前行，有的随后。行，前行、由己；随，跟随、从他。", "或歔或吹": "有的嘘暖，有的吹寒。歔，呵气使暖；吹，吹气使寒。", "或强或羸": "有的强盛，有的羸弱。强，强盛；羸，瘦弱、衰弱。", "或挫或隳": "有的挫折，有的毁坏。挫，折损、挫败；隳，毁坏、堕落。", "去甚，去奢，去泰": "去除过甚、去除奢华、去除骄泰。甚、奢、泰皆指过分。", "甚": "过分、过甚；此指贪淫声色。", "奢": "奢华、侈靡；此指服饰饮食。", "泰": "骄泰、极盛；此指宫室台榭，一说极乐无厌。", "歔": "呵气使暖。一作「嘘」「呴」。", "羸": "瘦弱、衰弱。", "隳": "毁坏、堕落。", "执": "把持、执有。" }, "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": "取天下", "headwordSimp": "取天下", "pinyin": "qǔ tiān xià", "gloss": "取得天下。取，奪取、取得；天下，指天下之心與帝位。", "glossSimp": "取得天下。取，夺取、取得；天下，指天下之心与帝位。", "general": "河上公以取天下為欲為天下主；成玄英謂攝取天下蒼生而為化主；唐玄宗謂以力取天下而為之主則誅夷不暇；陸希聲謂取天下者得天下之心，非以力取；呂惠卿謂取天下常以無事；吳澄謂取天下謂使天下悦而歸己；憨山謂不可人力私智奪取；魏源引焦氏宏說，取如《左傳》「取我田疇」之取；王夫之反詰「天下在我，吾何取」。", "generalSimp": "河上公以取天下为欲为天下主；成玄英谓摄取天下苍生而为化主；唐玄宗谓以力取天下而为之主则诛夷不暇；陆希声谓取天下者得天下之心，非以力取；吕惠卿谓取天下常以无事；吴澄谓取天下谓使天下悦而归己；憨山谓不可人力私智夺取；魏源引焦氏宏说，取如《左传》「取我田畴」之取；王夫之反诘「天下在我，吾何取」。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "取天下", "formSimp": "取天下", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "不得已", "headwordSimp": "不得已", "pinyin": "bù dé yǐ", "gloss": "不能達成、無所得；一說「已」為語助。", "glossSimp": "不能达成、无所得；一说「已」为语助。", "general": "河上公讀為不得天道人心已明；成玄英謂纔欲攝化而不得之狀已彰；唐玄宗御疏謂必不得所為之事，已為語助；李榮謂以有事有為則不得止；蘇轍謂萬物歸之不得已而受之；陸希聲謂強取則未見其有得；吳澄謂以智力強服則不能得天下歸己。", "generalSimp": "河上公读为不得天道人心已明；成玄英谓才欲摄化而不得之状已彰；唐玄宗御疏谓必不得所为之事，已为语助；李荣谓以有事有为则不得止；苏辙谓万物归之不得已而受之；陆希声谓强取则未见其有得；吴澄谓以智力强服则不能得天下归己。", "variants": [ "不得止" ], "variantsSimp": [ "不得止" ], "refs": [ "河上公注", "成玄英疏", "御疏", "李榮注", "蘇轍老子解", "陸希聲傳", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "李荣注", "苏辙老子解", "陆希声传", "吴澄道德真经注" ], "forms": [ { "form": "不得已", "formSimp": "不得已", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "神器", "headwordSimp": "神器", "pinyin": "shén qì", "gloss": "神妙之器；喻天下、帝位。", "glossSimp": "神妙之器；喻天下、帝位。", "general": "河上公謂人乃天下之神物，神物好安靜；王弼謂神無形無方，器合成也，無形以合故謂之神器；成玄英謂含識之類悉有精靈、並堪受道，故名神器，亦是帝位；唐玄宗謂天地神明之器；李榮謂可以安大寶、守神器；陸希聲謂神明之大器非人智力可取；呂惠卿謂唯神道可以御神器；蘇轍謂天下有神主之；吳澄謂至大之器有神司之；憨山謂天下大器有神主之；魏源謂天命人心去就靡常故神之。", "generalSimp": "河上公谓人乃天下之神物，神物好安静；王弼谓神无形无方，器合成也，无形以合故谓之神器；成玄英谓含识之类悉有精灵、并堪受道，故名神器，亦是帝位；唐玄宗谓天地神明之器；李荣谓可以安大宝、守神器；陆希声谓神明之大器非人智力可取；吕惠卿谓唯神道可以御神器；苏辙谓天下有神主之；吴澄谓至大之器有神司之；憨山谓天下大器有神主之；魏源谓天命人心去就靡常故神之。", "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", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "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" ], "forms": [ { "form": "神器", "formSimp": "神器", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "不可為", "headwordSimp": "不可为", "pinyin": "bù kě wéi", "gloss": "不可以強力作為、治理。", "glossSimp": "不可以强力作为、治理。", "general": "河上公謂不可以有為治；王弼謂萬物以自然為性，可因而不可為；成玄英謂有為擾動則群生失性；唐玄宗謂神器不可以力為；李榮謂不知有為之非而執之則敗失；呂惠卿謂為之則御之非其道；蘇轍謂雖百人之聚，不循自然而妄為必有齟齬；吳澄謂不可以智力有為而得。", "generalSimp": "河上公谓不可以有为治；王弼谓万物以自然为性，可因而不可为；成玄英谓有为扰动则群生失性；唐玄宗谓神器不可以力为；李荣谓不知有为之非而执之则败失；吕惠卿谓为之则御之非其道；苏辙谓虽百人之聚，不循自然而妄为必有龃龉；吴澄谓不可以智力有为而得。", "variants": [ "不可有為" ], "variantsSimp": [ "不可有为" ], "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" ], "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" ], "forms": [ { "form": "不可為", "formSimp": "不可为", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "執者失之", "headwordSimp": "执者失之", "pinyin": "zhí zhě shī zhī", "gloss": "執意把持的人必定失去。執，把持、執有。", "glossSimp": "执意把持的人必定失去。执，把持、执有。", "general": "河上公謂強執教之則失其情實、生於詐偽；王弼謂物有往來而執之故必失；成玄英謂執心食欲則失國喪邦；唐玄宗御注謂已得君位而執有陵虐，天道禍淫亦當令失；李榮謂執之以為是則敗失；陸希聲謂強執有之其身必失；吳澄謂常執在手、惟恐或失者反不能保其不隕；憨山以誓一世以至萬世為執，二世而亡；魏源謂執者未必不失。", "generalSimp": "河上公谓强执教之则失其情实、生于诈伪；王弼谓物有往来而执之故必失；成玄英谓执心食欲则失国丧邦；唐玄宗御注谓已得君位而执有陵虐，天道祸淫亦当令失；李荣谓执之以为是则败失；陆希声谓强执有之其身必失；吴澄谓常执在手、惟恐或失者反不能保其不陨；憨山以誓一世以至万世为执，二世而亡；魏源谓执者未必不失。", "variants": [ "執有" ], "variantsSimp": [ "执有" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "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", "御注", "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": "執者失之", "formSimp": "执者失之", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s004", "headword": "或行或隨", "headwordSimp": "或行或随", "pinyin": "huò xíng huò suí", "gloss": "有的前行，有的隨後。行，前行、由己；隨，跟隨、從他。", "glossSimp": "有的前行，有的随后。行，前行、由己；随，跟随、从他。", "general": "河上公謂上所行則下必隨之；成玄英謂行由己、隨從他，明權勢不定；唐玄宗謂或行之於前、或隨之於後；李榮謂有前可行、有後可隨；陸希聲謂有行之在前則有隨之在後；蘇轍謂或行於前、或隨於後，皆物之自然而勢之不免；吳澄謂八者相反而相因。", "generalSimp": "河上公谓上所行则下必随之；成玄英谓行由己、随从他，明权势不定；唐玄宗谓或行之于前、或随之于后；李荣谓有前可行、有后可随；陆希声谓有行之在前则有随之在后；苏辙谓或行于前、或随于后，皆物之自然而势之不免；吴澄谓八者相反而相因。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "或行或隨", "formSimp": "或行或随", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "或歔或吹", "headwordSimp": "或歔或吹", "pinyin": "huò xū huò chuī", "gloss": "有的噓暖，有的吹寒。歔，呵氣使暖；吹，吹氣使寒。", "glossSimp": "有的嘘暖，有的吹寒。歔，呵气使暖；吹，吹气使寒。", "general": "王弼本作「或歔或吹」；河上公謂噓溫吹寒，有所溫必有所寒；成玄英以噓炁溫喻富貴、吹炁寒喻貧賤；唐玄宗謂噓之使暖、吹之使寒；李榮謂一溫一寒；陸希聲謂有煦之為溫則有吹之以寒；蘇轍作「或呴而煖之，或吹而寒之」；魏源謂呴本期受而反吹。", "generalSimp": "王弼本作「或歔或吹」；河上公谓嘘温吹寒，有所温必有所寒；成玄英以嘘炁温喻富贵、吹炁寒喻贫贱；唐玄宗谓嘘之使暖、吹之使寒；李荣谓一温一寒；陆希声谓有煦之为温则有吹之以寒；苏辙作「或呴而煖之，或吹而寒之」；魏源谓呴本期受而反吹。", "variants": [ "噓", "呴" ], "variantsSimp": [ "嘘", "呴" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "魏源老子本義" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "魏源老子本义" ], "forms": [ { "form": "或歔或吹", "formSimp": "或歔或吹", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "或强或羸", "headwordSimp": "或强或羸", "pinyin": "huò qiáng huò léi", "gloss": "有的強盛，有的羸弱。强，強盛；羸，瘦弱、衰弱。", "glossSimp": "有的强盛，有的羸弱。强，强盛；羸，瘦弱、衰弱。", "general": "河上公謂有所強大必有所羸弱；成玄英謂強盛者不久當衰，引《西昇經》「盛者必衰」；唐玄宗謂扶之則強、抑之則弱；李榮謂一盛一衰；陸希聲謂有用壯為強則有用力而挫之；蘇轍謂或益而強之、或損而羸之；吳澄謂強羸相反相因。", "generalSimp": "河上公谓有所强大必有所羸弱；成玄英谓强盛者不久当衰，引《西升经》「盛者必衰」；唐玄宗谓扶之则强、抑之则弱；李荣谓一盛一衰；陆希声谓有用壮为强则有用力而挫之；苏辙谓或益而强之、或损而羸之；吴澄谓强羸相反相因。", "variants": [ "強弱", "盛衰" ], "variantsSimp": [ "强弱", "盛衰" ], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "或强或羸", "formSimp": "或强或羸", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s004", "headword": "或挫或隳", "headwordSimp": "或挫或隳", "pinyin": "huò cuò huò huī", "gloss": "有的挫折，有的毀壞。挫，折損、挫敗；隳，毀壞、墮落。", "glossSimp": "有的挫折，有的毁坏。挫，折损、挫败；隳，毁坏、堕落。", "general": "王弼本作「或挫或隳」；河上公作「或載或隳」，謂載安隳危，有所安必有所危；成玄英謂載連續、隳廢敗，明安危不定；唐玄宗謂有道則載事、無德則隳廢；李榮作「或接或隳」，謂聚之則接、散之則隳；陸希聲謂有因栽而培則有因闕而墮；蘇轍謂或載而成之、或隳而毁之；吳澄謂載隳相反相因。", "generalSimp": "王弼本作「或挫或隳」；河上公作「或载或隳」，谓载安隳危，有所安必有所危；成玄英谓载连续、隳废败，明安危不定；唐玄宗谓有道则载事、无德则隳废；李荣作「或接或隳」，谓聚之则接、散之则隳；陆希声谓有因栽而培则有因阙而堕；苏辙谓或载而成之、或隳而毁之；吴澄谓载隳相反相因。", "variants": [ "載", "接", "墮" ], "variantsSimp": [ "载", "接", "堕" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "或挫或隳", "formSimp": "或挫或隳", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "甚", "headwordSimp": "甚", "pinyin": "shèn", "gloss": "過分、過甚；此指貪淫聲色。", "glossSimp": "过分、过甚；此指贪淫声色。", "general": "河上公謂甚謂貪淫聲色；成玄英謂甚則美其聲色；唐玄宗謂去造作之甚者，甚奢泰皆過分；嚴遵謂甚，有為也；李榮謂逐欲為甚；吳澄謂去甚欲其常如微之時；魏源謂去其已甚而不敢過求。", "generalSimp": "河上公谓甚谓贪淫声色；成玄英谓甚则美其声色；唐玄宗谓去造作之甚者，甚奢泰皆过分；严遵谓甚，有为也；李荣谓逐欲为甚；吴澄谓去甚欲其常如微之时；魏源谓去其已甚而不敢过求。", "variants": [ "已甚" ], "variantsSimp": [ "已甚" ], "refs": [ "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "吴澄道德真经注", "魏源老子本义" ], "forms": [ { "form": "甚", "formSimp": "甚", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s005", "headword": "奢", "headwordSimp": "奢", "pinyin": "shē", "gloss": "奢華、侈靡；此指服飾飲食。", "glossSimp": "奢华、侈靡；此指服饰饮食。", "general": "河上公謂奢謂服飾飲食；成玄英謂奢則麗其服玩；唐玄宗謂去服玩之奢者；嚴遵謂奢，不中和也；李榮謂心存侈靡為奢；陸希聲謂去奢者不執有；吳澄謂去奢欲其常如儉之時；魏源引薄蕙說，凡增有為於易簡之外者皆是。", "generalSimp": "河上公谓奢谓服饰饮食；成玄英谓奢则丽其服玩；唐玄宗谓去服玩之奢者；严遵谓奢，不中和也；李荣谓心存侈靡为奢；陆希声谓去奢者不执有；吴澄谓去奢欲其常如俭之时；魏源引薄蕙说，凡增有为于易简之外者皆是。", "variants": [ "侈靡" ], "variantsSimp": [ "侈靡" ], "refs": [ "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "吴澄道德真经注", "魏源老子本义" ], "forms": [ { "form": "奢", "formSimp": "奢", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s005", "headword": "泰", "headwordSimp": "泰", "pinyin": "tài", "gloss": "驕泰、極盛；此指宮室臺榭，一說極樂無厭。", "glossSimp": "骄泰、极盛；此指宫室台榭，一说极乐无厌。", "general": "河上公謂泰謂宮室臺榭；成玄英謂泰則廣其宮室；唐玄宗謂去情欲之泰者；嚴遵謂泰，高大也；李榮謂極樂無厭曰泰；陸希聲謂去泰者不辭讓；吳澄謂去泰欲其常如約之時；魏源謂去奢泰而不敢過望。", "generalSimp": "河上公谓泰谓宫室台榭；成玄英谓泰则广其宫室；唐玄宗谓去情欲之泰者；严遵谓泰，高大也；李荣谓极乐无厌曰泰；陆希声谓去泰者不辞让；吴澄谓去泰欲其常如约之时；魏源谓去奢泰而不敢过望。", "variants": [ "驕泰", "極盛" ], "variantsSimp": [ "骄泰", "极盛" ], "refs": [ "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "吴澄道德真经注", "魏源老子本义" ], "forms": [ { "form": "泰", "formSimp": "泰", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 13, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "將欲取天下而為之", "headwordSimp": "将欲取天下而为之", "pinyin": "", "gloss": "想要取得天下而憑自己的作為去治理它。取，奪取、取得；為，作為、治理。", "glossSimp": "想要取得天下而凭自己的作为去治理它。取，夺取、取得；为，作为、治理。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "將欲取天下而為之", "formSimp": "将欲取天下而为之", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 14, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "取天下", "headwordSimp": "取天下", "pinyin": "", "gloss": "取得天下。取，奪取、取得；天下，指天下之心與帝位。", "glossSimp": "取得天下。取，夺取、取得；天下，指天下之心与帝位。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "取天下", "formSimp": "取天下", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 15, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "不得已", "headwordSimp": "不得已", "pinyin": "", "gloss": "不能達成、無所得；一說「已」為語助。", "glossSimp": "不能达成、无所得；一说「已」为语助。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不得已", "formSimp": "不得已", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 16, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "天下神器", "headwordSimp": "天下神器", "pinyin": "", "gloss": "天下是神妙的器物。神器，神妙之器，喻天下、帝位。", "glossSimp": "天下是神妙的器物。神器，神妙之器，喻天下、帝位。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下神器", "formSimp": "天下神器", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 17, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "神器", "headwordSimp": "神器", "pinyin": "", "gloss": "神妙之器；喻天下、帝位。", "glossSimp": "神妙之器；喻天下、帝位。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "神器", "formSimp": "神器", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 18, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "不可為", "headwordSimp": "不可为", "pinyin": "", "gloss": "不可以強力作為、治理。", "glossSimp": "不可以强力作为、治理。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不可為", "formSimp": "不可为", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 19, "id": "g007", "noteId": "", "sentenceId": "s003", "headword": "為者敗之", "headwordSimp": "为者败之", "pinyin": "", "gloss": "有所作為的人必定失敗。為，有為、造作；敗，失敗、敗壞。", "glossSimp": "有所作为的人必定失败。为，有为、造作；败，失败、败坏。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "為者敗之", "formSimp": "为者败之", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 20, "id": "g008", "noteId": "", "sentenceId": "s003", "headword": "執者失之", "headwordSimp": "执者失之", "pinyin": "", "gloss": "執意把持的人必定失去。執，把持、執有。", "glossSimp": "执意把持的人必定失去。执，把持、执有。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "執者失之", "formSimp": "执者失之", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 21, "id": "g009", "noteId": "", "sentenceId": "s004", "headword": "或行或隨", "headwordSimp": "或行或随", "pinyin": "", "gloss": "有的前行，有的隨後。行，前行、由己；隨，跟隨、從他。", "glossSimp": "有的前行，有的随后。行，前行、由己；随，跟随、从他。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "或行或隨", "formSimp": "或行或随", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 22, "id": "g010", "noteId": "", "sentenceId": "s004", "headword": "或歔或吹", "headwordSimp": "或歔或吹", "pinyin": "", "gloss": "有的噓暖，有的吹寒。歔，呵氣使暖；吹，吹氣使寒。", "glossSimp": "有的嘘暖，有的吹寒。歔，呵气使暖；吹，吹气使寒。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "或歔或吹", "formSimp": "或歔或吹", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 23, "id": "g011", "noteId": "", "sentenceId": "s004", "headword": "或强或羸", "headwordSimp": "或强或羸", "pinyin": "", "gloss": "有的強盛，有的羸弱。强，強盛；羸，瘦弱、衰弱。", "glossSimp": "有的强盛，有的羸弱。强，强盛；羸，瘦弱、衰弱。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "或强或羸", "formSimp": "或强或羸", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 24, "id": "g012", "noteId": "", "sentenceId": "s004", "headword": "或挫或隳", "headwordSimp": "或挫或隳", "pinyin": "", "gloss": "有的挫折，有的毀壞。挫，折損、挫敗；隳，毀壞、墮落。", "glossSimp": "有的挫折，有的毁坏。挫，折损、挫败；隳，毁坏、堕落。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "或挫或隳", "formSimp": "或挫或隳", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 25, "id": "g013", "noteId": "", "sentenceId": "s005", "headword": "去甚，去奢，去泰", "headwordSimp": "去甚，去奢，去泰", "pinyin": "", "gloss": "去除過甚、去除奢華、去除驕泰。甚、奢、泰皆指過分。", "glossSimp": "去除过甚、去除奢华、去除骄泰。甚、奢、泰皆指过分。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "去甚，去奢，去泰", "formSimp": "去甚，去奢，去泰", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 26, "id": "g014", "noteId": "", "sentenceId": "s005", "headword": "甚", "headwordSimp": "甚", "pinyin": "", "gloss": "過分、過甚；此指貪淫聲色。", "glossSimp": "过分、过甚；此指贪淫声色。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "甚", "formSimp": "甚", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 27, "id": "g015", "noteId": "", "sentenceId": "s005", "headword": "奢", "headwordSimp": "奢", "pinyin": "", "gloss": "奢華、侈靡；此指服飾飲食。", "glossSimp": "奢华、侈靡；此指服饰饮食。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "奢", "formSimp": "奢", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 28, "id": "g016", "noteId": "", "sentenceId": "s005", "headword": "泰", "headwordSimp": "泰", "pinyin": "", "gloss": "驕泰、極盛；此指宮室臺榭，一說極樂無厭。", "glossSimp": "骄泰、极盛；此指宫室台榭，一说极乐无厌。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "泰", "formSimp": "泰", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 29, "id": "g017", "noteId": "", "sentenceId": "s004", "headword": "歔", "headwordSimp": "歔", "pinyin": "", "gloss": "呵氣使暖。一作「噓」「呴」。", "glossSimp": "呵气使暖。一作「嘘」「呴」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "歔", "formSimp": "歔", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 30, "id": "g018", "noteId": "", "sentenceId": "s004", "headword": "羸", "headwordSimp": "羸", "pinyin": "", "gloss": "瘦弱、衰弱。", "glossSimp": "瘦弱、衰弱。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "羸", "formSimp": "羸", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 31, "id": "g019", "noteId": "", "sentenceId": "s004", "headword": "隳", "headwordSimp": "隳", "pinyin": "", "gloss": "毀壞、墮落。", "glossSimp": "毁坏、堕落。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "隳", "formSimp": "隳", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 32, "id": "g020", "noteId": "", "sentenceId": "s003", "headword": "執", "headwordSimp": "执", "pinyin": "", "gloss": "把持、執有。", "glossSimp": "把持、执有。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "執", "formSimp": "执", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 } ] }, "relations": { "version": "1.0.0", "note": "第二十九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、李榮分段分疏，嚴遵據《玄德纂疏》輯存二條，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「取天下」有欲為天下主、使天下悦而歸己、得天下之心之別，釋「不得已」有不得天道人心、不得所為之事、語助之別，釋「神器」有人乃神物、無形以合、含識精靈、天地神明之器、天命人心之別，釋「不可為」有物性自然、智力不能、神道乃能御之別，釋「為者敗之，執者失之」有敗其質樸、敗亡身命失國喪邦、求成適敗求得適失之別，釋八者有權勢、貴賤、盛衰、安危之別，釋「去甚去奢去泰」有聲色服飾宮室、過分、不強取不執有不辭讓之別；大旨歸於因任自然、不以智力強取天下。", "concepts": [ { "id": "jiang-yu-qu-tian-xia", "name": "將欲取天下而為之，吾見其不得已", "nameTrad": "將欲取天下而為之，吾見其不得已", "question": "取天下何以不可「為」？「不得已」究竟是不得甚麼？", "questionTrad": "取天下何以不可「為」？「不得已」究竟是不得甚麼？", "intro": "河上公以取天下為欲為天下主，有為治民則不得天道人心。成玄英謂攝取蒼生而為化主者必須虛心忘欲，有為則不得之狀已彰。唐玄宗御注以天下為大寶之位，必待曆數在躬，暴亂之人以力取則誅夷不暇；御疏申以既誅夷不暇，何天祿之可望。嚴遵謂天下神靈所成、太和所遂，聖智所不能及、威力所不能制。李榮以無為無事可以攝天下，有事有為則不得已。陸希聲以天下為天下之天下，唯天下所與、樂推則得，強取則未見其有得。呂惠卿以非所取而取，故見其不得。蘇轍以聖人有天下非取之，萬物歸之不得已而受之。吳澄以取天下謂使天下悦而歸己，有所作為則以智力強服。憨山以有心為之者必不可得。魏源以己為語詞，取如《左傳》「取我田疇」之取。王夫之反詰「天下在我，吾何取」。諸家皆以「為」為有心造作，以「不得已」為不可強得。", "introTrad": "河上公以取天下為欲為天下主，有為治民則不得天道人心。成玄英謂攝取蒼生而為化主者必須虛心忘欲，有為則不得之狀已彰。唐玄宗御注以天下為大寶之位，必待曆數在躬，暴亂之人以力取則誅夷不暇；御疏申以既誅夷不暇，何天祿之可望。嚴遵謂天下神靈所成、太和所遂，聖智所不能及、威力所不能制。李榮以無為無事可以攝天下，有事有為則不得已。陸希聲以天下為天下之天下，唯天下所與、樂推則得，強取則未見其有得。呂惠卿以非所取而取，故見其不得。蘇轍以聖人有天下非取之，萬物歸之不得已而受之。吳澄以取天下謂使天下悦而歸己，有所作為則以智力強服。憨山以有心為之者必不可得。魏源以己為語詞，取如《左傳》「取我田疇」之取。王夫之反詰「天下在我，吾何取」。諸家皆以「為」為有心造作，以「不得已」為不可強得。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "取天下即欲為天下主，以有為治民則不得天道人心。", "thesisTrad": "取天下即欲為天下主，以有為治民則不得天道人心。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "取天下即欲为天下主，以有为治民则不得天道人心。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "攝取蒼生而為化主者必須虛心忘欲，有為則不得之狀已彰。", "thesisTrad": "攝取蒼生而為化主者必須虛心忘欲，有為則不得之狀已彰。", "noteIds": [ "c009" ], "workTypeSimp": "疏", "thesisSimp": "摄取苍生而为化主者必须虚心忘欲，有为则不得之状已彰。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "天下為大寶之位，必待曆數在躬；以力取而為之主，則誅夷不暇。", "thesisTrad": "天下為大寶之位，必待曆數在躬；以力取而為之主，則誅夷不暇。", "noteIds": [ "c013", "c014" ], "workTypeSimp": "御注", "thesisSimp": "天下为大宝之位，必待历数在躬；以力取而为之主，则诛夷不暇。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "天下神靈所成、太和所遂，聖智所不能及、威力所不能制。", "thesisTrad": "天下神靈所成、太和所遂，聖智所不能及、威力所不能制。", "noteIds": [ "c023" ], "workTypeSimp": "指归", "thesisSimp": "天下神灵所成、太和所遂，圣智所不能及、威力所不能制。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "無為無事可以攝天下，有事有為則不得已。", "thesisTrad": "無為無事可以攝天下，有事有為則不得已。", "noteIds": [ "c025" ], "workTypeSimp": "注", "thesisSimp": "无为无事可以摄天下，有事有为则不得已。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天下為天下之天下，唯天下所與、樂推則得，強取則未見其有得。", "thesisTrad": "天下為天下之天下，唯天下所與、樂推則得，強取則未見其有得。", "noteIds": [ "c029" ], "workTypeSimp": "传", "thesisSimp": "天下为天下之天下，唯天下所与、乐推则得，强取则未见其有得。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "取天下常以無事；非所取而取，故見其不得。", "thesisTrad": "取天下常以無事；非所取而取，故見其不得。", "noteIds": [ "c030" ], "workTypeSimp": "传", "thesisSimp": "取天下常以无事；非所取而取，故见其不得。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人有天下非取之，萬物歸之不得已而受之。", "thesisTrad": "聖人有天下非取之，萬物歸之不得已而受之。", "noteIds": [ "c031" ], "workTypeSimp": "解", "thesisSimp": "圣人有天下非取之，万物归之不得已而受之。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "取天下謂使天下悦而歸己，有所作為則以智力強服。", "thesisTrad": "取天下謂使天下悦而歸己，有所作為則以智力強服。", "noteIds": [ "c034" ], "workTypeSimp": "注", "thesisSimp": "取天下谓使天下悦而归己，有所作为则以智力强服。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "有心為之者必不可得，當任自然。", "thesisTrad": "有心為之者必不可得，當任自然。", "noteIds": [ "c037" ], "workTypeSimp": "解", "thesisSimp": "有心为之者必不可得，当任自然。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "取如《左傳》「取我田疇」之取，已為語詞；有為者反未必得。", "thesisTrad": "取如《左傳》「取我田疇」之取，已為語詞；有為者反未必得。", "noteIds": [ "c038" ], "workTypeSimp": "本义", "thesisSimp": "取如《左传》「取我田畴」之取，已为语词；有为者反未必得。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "天下在我，吾何取？我在天下，吾何為？", "thesisTrad": "天下在我，吾何取？我在天下，吾何為？", "noteIds": [ "c039" ], "workTypeSimp": "衍", "thesisSimp": "天下在我，吾何取？我在天下，吾何为？" } }, "chain": [ { "noteId": "c001", "relation": "正釋", "relationTrad": "正釋", "text": "河上公以「欲為天下主」釋取天下，把「不得已」落到天道人心上。", "textTrad": "河上公以「欲為天下主」釋取天下，把「不得已」落到天道人心上。", "relationSimp": "正释", "textSimp": "河上公以「欲为天下主」释取天下，把「不得已」落到天道人心上。" }, { "noteId": "c014", "relation": "申說", "relationTrad": "申說", "text": "唐玄宗御疏補出「既誅夷之不暇，何天祿之可望」，以曆數在躬為取天下的前提。", "textTrad": "唐玄宗御疏補出「既誅夷之不暇，何天祿之可望」，以曆數在躬為取天下的前提。", "relationSimp": "申说", "textSimp": "唐玄宗御疏补出「既诛夷之不暇，何天禄之可望」，以历数在躬为取天下的前提。" }, { "noteId": "c029", "relation": "別解", "relationTrad": "別解", "text": "陸希聲以「天下之天下」立說，把取天下轉為天下樂推，與河上公的帝位說互為表裏。", "textTrad": "陸希聲以「天下之天下」立說，把取天下轉為天下樂推，與河上公的帝位說互為表裏。", "relationSimp": "别解", "textSimp": "陆希声以「天下之天下」立说，把取天下转为天下乐推，与河上公的帝位说互为表里。" } ], "nameSimp": "将欲取天下而为之，吾见其不得已", "questionSimp": "取天下何以不可「为」？「不得已」究竟是不得甚么？", "introSimp": "河上公以取天下为欲为天下主，有为治民则不得天道人心。成玄英谓摄取苍生而为化主者必须虚心忘欲，有为则不得之状已彰。唐玄宗御注以天下为大宝之位，必待历数在躬，暴乱之人以力取则诛夷不暇；御疏申以既诛夷不暇，何天禄之可望。严遵谓天下神灵所成、太和所遂，圣智所不能及、威力所不能制。李荣以无为无事可以摄天下，有事有为则不得已。陆希声以天下为天下之天下，唯天下所与、乐推则得，强取则未见其有得。吕惠卿以非所取而取，故见其不得。苏辙以圣人有天下非取之，万物归之不得已而受之。吴澄以取天下谓使天下悦而归己，有所作为则以智力强服。憨山以有心为之者必不可得。魏源以己为语词，取如《左传》「取我田畴」之取。王夫之反诘「天下在我，吾何取」。诸家皆以「为」为有心造作，以「不得已」为不可强得。" }, { "id": "tian-xia-shen-qi", "name": "天下神器", "nameTrad": "天下神器", "question": "「神器」何所指？天下何以稱「神」？", "questionTrad": "「神器」何所指？天下何以稱「神」？", "intro": "河上公以器為物，人乃天下之神物，神物好安靜。王弼以神無形無方、器合成，無形以合故謂之神器。成玄英以含識之類悉有精靈、並堪受道，故名神器，神器亦是帝位。唐玄宗以神器為天地神明之器。李榮以安大寶、守神器為有為之反，神器即帝位之器。陸希聲以天下為神明之大器，非人智力可取。呂惠卿以形下為器，天下之器即神器，唯神道可以御之。蘇轍以天下之大有神主之，不待自歸則叛、不聽自治則亂。吳澄以至大之器有神司之。憨山以天下大器有神主之，非人力私智可奪。魏源以神器者天命人心去就靡常，不可人力爭，故神之。王夫之則以「以我測天下，天下神；以天下遇我，天下不神」翻出新意。諸家或訓「神」為神妙不測，或訓為神明司之，或落到人心天命。", "introTrad": "河上公以器為物，人乃天下之神物，神物好安靜。王弼以神無形無方、器合成，無形以合故謂之神器。成玄英以含識之類悉有精靈、並堪受道，故名神器，神器亦是帝位。唐玄宗以神器為天地神明之器。李榮以安大寶、守神器為有為之反，神器即帝位之器。陸希聲以天下為神明之大器，非人智力可取。呂惠卿以形下為器，天下之器即神器，唯神道可以御之。蘇轍以天下之大有神主之，不待自歸則叛、不聽自治則亂。吳澄以至大之器有神司之。憨山以天下大器有神主之，非人力私智可奪。魏源以神器者天命人心去就靡常，不可人力爭，故神之。王夫之則以「以我測天下，天下神；以天下遇我，天下不神」翻出新意。諸家或訓「神」為神妙不測，或訓為神明司之，或落到人心天命。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "器，物也；人乃天下之神物，神物好安靜。", "thesisTrad": "器，物也；人乃天下之神物，神物好安靜。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "器，物也；人乃天下之神物，神物好安静。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "神無形無方，器合成也；無形以合，故謂之神器。", "thesisTrad": "神無形無方，器合成也；無形以合，故謂之神器。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "神无形无方，器合成也；无形以合，故谓之神器。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "含識之類悉有精靈、並堪受道，故名神器；神器亦是帝位。", "thesisTrad": "含識之類悉有精靈、並堪受道，故名神器；神器亦是帝位。", "noteIds": [ "c010" ], "workTypeSimp": "疏", "thesisSimp": "含识之类悉有精灵、并堪受道，故名神器；神器亦是帝位。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "大寶之位是天地神明之器，故謂神器。", "thesisTrad": "大寶之位是天地神明之器，故謂神器。", "noteIds": [ "c015", "c016" ], "workTypeSimp": "御注", "thesisSimp": "大宝之位是天地神明之器，故谓神器。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "興善除害而不私其利、不處其功，可以安大寶、守神器。", "thesisTrad": "興善除害而不私其利、不處其功，可以安大寶、守神器。", "noteIds": [ "c026" ], "workTypeSimp": "注", "thesisSimp": "兴善除害而不私其利、不处其功，可以安大宝、守神器。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天下猶神明之大器，非人智力可取而為之。", "thesisTrad": "天下猶神明之大器，非人智力可取而為之。", "noteIds": [ "c029" ], "workTypeSimp": "传", "thesisSimp": "天下犹神明之大器，非人智力可取而为之。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天下之為器，神器也；唯神道可以御神器。", "thesisTrad": "天下之為器，神器也；唯神道可以御神器。", "noteIds": [ "c030" ], "workTypeSimp": "传", "thesisSimp": "天下之为器，神器也；唯神道可以御神器。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "天下之大有神主之，不待自歸則叛，不聽自治則亂。", "thesisTrad": "天下之大有神主之，不待自歸則叛，不聽自治則亂。", "noteIds": [ "c032" ], "workTypeSimp": "解", "thesisSimp": "天下之大有神主之，不待自归则叛，不听自治则乱。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "天下者至大之器，有神司之。", "thesisTrad": "天下者至大之器，有神司之。", "noteIds": [ "c035" ], "workTypeSimp": "注", "thesisSimp": "天下者至大之器，有神司之。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "天下者大器，有神主之，豈可以人力私智取而奪之。", "thesisTrad": "天下者大器，有神主之，豈可以人力私智取而奪之。", "noteIds": [ "c037" ], "workTypeSimp": "解", "thesisSimp": "天下者大器，有神主之，岂可以人力私智取而夺之。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "神器者天命人心去就靡常，不可人力爭，故神之。", "thesisTrad": "神器者天命人心去就靡常，不可人力爭，故神之。", "noteIds": [ "c038" ], "workTypeSimp": "本义", "thesisSimp": "神器者天命人心去就靡常，不可人力争，故神之。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "以我測天下，天下神；以天下遇我，天下不神。", "thesisTrad": "以我測天下，天下神；以天下遇我，天下不神。", "noteIds": [ "c039" ], "workTypeSimp": "衍", "thesisSimp": "以我测天下，天下神；以天下遇我，天下不神。" } }, "chain": [ { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "王弼以「無形以合」訓神器，把神器的「神」落在無形無方上。", "textTrad": "王弼以「無形以合」訓神器，把神器的「神」落在無形無方上。", "relationSimp": "立论", "textSimp": "王弼以「无形以合」训神器，把神器的「神」落在无形无方上。" }, { "noteId": "c010", "relation": "轉深", "relationTrad": "轉深", "text": "成玄英以含識精靈、並堪受道說神器，又把神器直指帝位，義域較王弼為寬。", "textTrad": "成玄英以含識精靈、並堪受道說神器，又把神器直指帝位，義域較王弼為寬。", "relationSimp": "转深", "textSimp": "成玄英以含识精灵、并堪受道说神器，又把神器直指帝位，义域较王弼为宽。" }, { "noteId": "c038", "relation": "別解", "relationTrad": "別解", "text": "魏源以天命人心去就靡常解「神」，把神器從形上之器拉回政治現實。", "textTrad": "魏源以天命人心去就靡常解「神」，把神器從形上之器拉回政治現實。", "relationSimp": "别解", "textSimp": "魏源以天命人心去就靡常解「神」，把神器从形上之器拉回政治现实。" } ], "nameSimp": "天下神器", "questionSimp": "「神器」何所指？天下何以称「神」？", "introSimp": "河上公以器为物，人乃天下之神物，神物好安静。王弼以神无形无方、器合成，无形以合故谓之神器。成玄英以含识之类悉有精灵、并堪受道，故名神器，神器亦是帝位。唐玄宗以神器为天地神明之器。李荣以安大宝、守神器为有为之反，神器即帝位之器。陆希声以天下为神明之大器，非人智力可取。吕惠卿以形下为器，天下之器即神器，唯神道可以御之。苏辙以天下之大有神主之，不待自归则叛、不听自治则乱。吴澄以至大之器有神司之。憨山以天下大器有神主之，非人力私智可夺。魏源以神器者天命人心去就靡常，不可人力争，故神之。王夫之则以「以我测天下，天下神；以天下遇我，天下不神」翻出新意。诸家或训「神」为神妙不测，或训为神明司之，或落到人心天命。" }, { "id": "bu-ke-wei", "name": "不可為也", "nameTrad": "不可為也", "question": "天下既為神器，何以不可「為」？「為」具體指甚麼？", "questionTrad": "天下既為神器，何以不可「為」？「為」具體指甚麼？", "intro": "河上公以有為治民則敗其質樸，故不可為。王弼以萬物以自然為性，可因而不可為、可通而不可執，造為則必敗。成玄英以有為擾動則群生失性。唐玄宗以神器不可以力為，力為則毒螫天下。李榮以不知有為之非而執之則敗失。陸希聲以非人智力可取而為。呂惠卿以形上之道御形下之器，為之則御非其道。蘇轍以雖百人之聚，不循自然而妄為必有齟齬，況天下之大。吳澄以不可以智力有為而得。憨山以有心為之者必反敗之。魏源以不因其自然而強欲其成，必致窳敗。諸家所說「為」，或指以力取、以智力服，或指造作擾動，或指有心把持，皆不離「以人為加於自然」一義。", "introTrad": "河上公以有為治民則敗其質樸，故不可為。王弼以萬物以自然為性，可因而不可為、可通而不可執，造為則必敗。成玄英以有為擾動則群生失性。唐玄宗以神器不可以力為，力為則毒螫天下。李榮以不知有為之非而執之則敗失。陸希聲以非人智力可取而為。呂惠卿以形上之道御形下之器，為之則御非其道。蘇轍以雖百人之聚，不循自然而妄為必有齟齬，況天下之大。吳澄以不可以智力有為而得。憨山以有心為之者必反敗之。魏源以不因其自然而強欲其成，必致窳敗。諸家所說「為」，或指以力取、以智力服，或指造作擾動，或指有心把持，皆不離「以人為加於自然」一義。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "以有為治之，則敗其質樸。", "thesisTrad": "以有為治之，則敗其質樸。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "以有为治之，则败其质朴。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "萬物以自然為性，可因而不可為，可通而不可執。", "thesisTrad": "萬物以自然為性，可因而不可為，可通而不可執。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "万物以自然为性，可因而不可为，可通而不可执。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "有為擾動則群生失性，故不可為。", "thesisTrad": "有為擾動則群生失性，故不可為。", "noteIds": [ "c010" ], "workTypeSimp": "疏", "thesisSimp": "有为扰动则群生失性，故不可为。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "神器不可以力為，力為則毒螫天下。", "thesisTrad": "神器不可以力為，力為則毒螫天下。", "noteIds": [ "c015", "c016" ], "workTypeSimp": "御注", "thesisSimp": "神器不可以力为，力为则毒螫天下。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "不知有為之非而執之以為是，則敗失。", "thesisTrad": "不知有為之非而執之以為是，則敗失。", "noteIds": [ "c026" ], "workTypeSimp": "注", "thesisSimp": "不知有为之非而执之以为是，则败失。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "神明之大器，非人智力可取而為。", "thesisTrad": "神明之大器，非人智力可取而為。", "noteIds": [ "c029" ], "workTypeSimp": "传", "thesisSimp": "神明之大器，非人智力可取而为。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "唯神道可以御神器，為之則御之非其道。", "thesisTrad": "唯神道可以御神器，為之則御之非其道。", "noteIds": [ "c030" ], "workTypeSimp": "传", "thesisSimp": "唯神道可以御神器，为之则御之非其道。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "百人之聚不循自然而妄為必有齟齬，況天下乎。", "thesisTrad": "百人之聚不循自然而妄為必有齟齬，況天下乎。", "noteIds": [ "c032" ], "workTypeSimp": "解", "thesisSimp": "百人之聚不循自然而妄为必有龃龉，况天下乎。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "不可以智力有為而得。", "thesisTrad": "不可以智力有為而得。", "noteIds": [ "c035" ], "workTypeSimp": "注", "thesisSimp": "不可以智力有为而得。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "有心為之者必反敗之。", "thesisTrad": "有心為之者必反敗之。", "noteIds": [ "c037" ], "workTypeSimp": "解", "thesisSimp": "有心为之者必反败之。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "不因其自然而強欲其成，必致窳敗。", "thesisTrad": "不因其自然而強欲其成，必致窳敗。", "noteIds": [ "c038" ], "workTypeSimp": "本义", "thesisSimp": "不因其自然而强欲其成，必致窳败。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "我在天下，吾何為？以天下遇我，天下不神。", "thesisTrad": "我在天下，吾何為？以天下遇我，天下不神。", "noteIds": [ "c039" ], "workTypeSimp": "衍", "thesisSimp": "我在天下，吾何为？以天下遇我，天下不神。" } }, "chain": [ { "noteId": "c007", "relation": "正釋", "relationTrad": "正釋", "text": "王弼以「可因而不可為」立訓，把「為」界定為逆自然造作。", "textTrad": "王弼以「可因而不可為」立訓，把「為」界定為逆自然造作。", "relationSimp": "正释", "textSimp": "王弼以「可因而不可为」立训，把「为」界定为逆自然造作。" }, { "noteId": "c016", "relation": "申說", "relationTrad": "申說", "text": "唐玄宗御疏以「毒螫天下」申不可力為，把形上之神器落到生民之害。", "textTrad": "唐玄宗御疏以「毒螫天下」申不可力為，把形上之神器落到生民之害。", "relationSimp": "申说", "textSimp": "唐玄宗御疏以「毒螫天下」申不可力为，把形上之神器落到生民之害。" }, { "noteId": "c030", "relation": "別解", "relationTrad": "別解", "text": "呂惠卿以「神道御器」說道器關係，為「不可為」立形上根據。", "textTrad": "呂惠卿以「神道御器」說道器關係，為「不可為」立形上根據。", "relationSimp": "别解", "textSimp": "吕惠卿以「神道御器」说道器关系，为「不可为」立形上根据。" } ], "nameSimp": "不可为也", "questionSimp": "天下既为神器，何以不可「为」？「为」具体指甚么？", "introSimp": "河上公以有为治民则败其质朴，故不可为。王弼以万物以自然为性，可因而不可为、可通而不可执，造为则必败。成玄英以有为扰动则群生失性。唐玄宗以神器不可以力为，力为则毒螫天下。李荣以不知有为之非而执之则败失。陆希声以非人智力可取而为。吕惠卿以形上之道御形下之器，为之则御非其道。苏辙以虽百人之聚，不循自然而妄为必有龃龉，况天下之大。吴澄以不可以智力有为而得。憨山以有心为之者必反败之。魏源以不因其自然而强欲其成，必致窳败。诸家所说「为」，或指以力取、以智力服，或指造作扰动，或指有心把持，皆不离「以人为加于自然」一义。" }, { "id": "wei-zhe-bai-zhi", "name": "為者敗之，執者失之", "nameTrad": "為者敗之，執者失之", "question": "有為與把持何以必然導致敗失？兩者是何關係？", "questionTrad": "有為與把持何以必然導致敗失？兩者是何關係？", "intro": "河上公以有為治民則敗其質樸，強執教令則失情實而生詐偽。王弼以物有常性而造為之故必敗，物有往來而執之故必失，敗失同出於逆自然。成玄英以滯溺有為則敗亡身命，執心食欲則失國喪邦，把敗失分屬身、國。唐玄宗御注以力為者必敗，執有君位而陵虐神主則天道禍淫、亦當令失；御疏分戒姦亂之臣與帝王。李榮以不知有為之非而執之則敗失。陸希聲以強取其功必敗、強執其身必失。呂惠卿以為者求成而適敗、執者求得而適失。蘇轍以妄為必有齟齬，天下有神主之則叛亂隨之。吳澄以智力為之則事反不成，常執在手則反不能保其不隕。憨山以強秦并吞為為、誓一世以至萬世為執，二世而亡即其驗。魏源以陶器強成必窳、執寶不放反墮為喻。諸家皆以「為」與「執」為一體之兩面：為者以力造作，執者以力守成，皆非因任自然。", "introTrad": "河上公以有為治民則敗其質樸，強執教令則失情實而生詐偽。王弼以物有常性而造為之故必敗，物有往來而執之故必失，敗失同出於逆自然。成玄英以滯溺有為則敗亡身命，執心食欲則失國喪邦，把敗失分屬身、國。唐玄宗御注以力為者必敗，執有君位而陵虐神主則天道禍淫、亦當令失；御疏分戒姦亂之臣與帝王。李榮以不知有為之非而執之則敗失。陸希聲以強取其功必敗、強執其身必失。呂惠卿以為者求成而適敗、執者求得而適失。蘇轍以妄為必有齟齬，天下有神主之則叛亂隨之。吳澄以智力為之則事反不成，常執在手則反不能保其不隕。憨山以強秦并吞為為、誓一世以至萬世為執，二世而亡即其驗。魏源以陶器強成必窳、執寶不放反墮為喻。諸家皆以「為」與「執」為一體之兩面：為者以力造作，執者以力守成，皆非因任自然。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "有為治民則敗其質樸，強執教令則失情實而生詐偽。", "thesisTrad": "有為治民則敗其質樸，強執教令則失情實而生詐偽。", "noteIds": [ "c002", "c003" ], "workTypeSimp": "注", "thesisSimp": "有为治民则败其质朴，强执教令则失情实而生诈伪。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "物有常性而造為之故必敗，物有往來而執之故必失。", "thesisTrad": "物有常性而造為之故必敗，物有往來而執之故必失。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "物有常性而造为之故必败，物有往来而执之故必失。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "滯溺有為則敗亡身命，執心食欲則失國喪邦。", "thesisTrad": "滯溺有為則敗亡身命，執心食欲則失國喪邦。", "noteIds": [ "c010" ], "workTypeSimp": "疏", "thesisSimp": "滞溺有为则败亡身命，执心食欲则失国丧邦。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "力為者必敗；執有君位而陵虐神主，天道禍淫亦當令失。", "thesisTrad": "力為者必敗；執有君位而陵虐神主，天道禍淫亦當令失。", "noteIds": [ "c015", "c016", "c017", "c018" ], "workTypeSimp": "御注", "thesisSimp": "力为者必败；执有君位而陵虐神主，天道祸淫亦当令失。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "不知有為之非而執之以為是，則敗失。", "thesisTrad": "不知有為之非而執之以為是，則敗失。", "noteIds": [ "c026" ], "workTypeSimp": "注", "thesisSimp": "不知有为之非而执之以为是，则败失。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "強取其功必敗，強執其身必失。", "thesisTrad": "強取其功必敗，強執其身必失。", "noteIds": [ "c029" ], "workTypeSimp": "传", "thesisSimp": "强取其功必败，强执其身必失。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "為者求成而適足以敗之，執者求得而適足以失之。", "thesisTrad": "為者求成而適足以敗之，執者求得而適足以失之。", "noteIds": [ "c030" ], "workTypeSimp": "传", "thesisSimp": "为者求成而适足以败之，执者求得而适足以失之。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "妄為必有齟齬；天下有神主之，不待自歸則叛。", "thesisTrad": "妄為必有齟齬；天下有神主之，不待自歸則叛。", "noteIds": [ "c032" ], "workTypeSimp": "解", "thesisSimp": "妄为必有龃龉；天下有神主之，不待自归则叛。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "智力為之則事反不成，常執在手則反不能保其不隕。", "thesisTrad": "智力為之則事反不成，常執在手則反不能保其不隕。", "noteIds": [ "c035" ], "workTypeSimp": "注", "thesisSimp": "智力为之则事反不成，常执在手则反不能保其不陨。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "強秦并吞為為，誓萬世為執，二世而亡即其驗。", "thesisTrad": "強秦并吞為為，誓萬世為執，二世而亡即其驗。", "noteIds": [ "c037" ], "workTypeSimp": "解", "thesisSimp": "强秦并吞为为，誓万世为执，二世而亡即其验。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "陶器強成必窳，執寶不放反墮；執之者未必不失。", "thesisTrad": "陶器強成必窳，執寶不放反墮；執之者未必不失。", "noteIds": [ "c038" ], "workTypeSimp": "本义", "thesisSimp": "陶器强成必窳，执宝不放反堕；执之者未必不失。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "我如天下，吾何執？以我測天下，天下神。", "thesisTrad": "我如天下，吾何執？以我測天下，天下神。", "noteIds": [ "c039" ], "workTypeSimp": "衍", "thesisSimp": "我如天下，吾何执？以我测天下，天下神。" } }, "chain": [ { "noteId": "c003", "relation": "正釋", "relationTrad": "正釋", "text": "河上公以「強執教之則失其情實」釋執者失之，把執訓為以教令強加於人。", "textTrad": "河上公以「強執教之則失其情實」釋執者失之，把執訓為以教令強加於人。", "relationSimp": "正释", "textSimp": "河上公以「强执教之则失其情实」释执者失之，把执训为以教令强加于人。" }, { "noteId": "c007", "relation": "轉進", "relationTrad": "轉進", "text": "王弼把敗、失同歸於逆自然：造為則敗，執往來則失，兩者共一病根。", "textTrad": "王弼把敗、失同歸於逆自然：造為則敗，執往來則失，兩者共一病根。", "relationSimp": "转进", "textSimp": "王弼把败、失同归于逆自然：造为则败，执往来则失，两者共一病根。" }, { "noteId": "c018", "relation": "別解", "relationTrad": "別解", "text": "唐玄宗御疏以天道福善禍淫說失位，把執者失之從人事提升為天譴。", "textTrad": "唐玄宗御疏以天道福善禍淫說失位，把執者失之從人事提升為天譴。", "relationSimp": "别解", "textSimp": "唐玄宗御疏以天道福善祸淫说失位，把执者失之从人事提升为天谴。" } ], "nameSimp": "为者败之，执者失之", "questionSimp": "有为与把持何以必然导致败失？两者是何关系？", "introSimp": "河上公以有为治民则败其质朴，强执教令则失情实而生诈伪。王弼以物有常性而造为之故必败，物有往来而执之故必失，败失同出于逆自然。成玄英以滞溺有为则败亡身命，执心食欲则失国丧邦，把败失分属身、国。唐玄宗御注以力为者必败，执有君位而陵虐神主则天道祸淫、亦当令失；御疏分戒奸乱之臣与帝王。李荣以不知有为之非而执之则败失。陆希声以强取其功必败、强执其身必失。吕惠卿以为者求成而适败、执者求得而适失。苏辙以妄为必有龃龉，天下有神主之则叛乱随之。吴澄以智力为之则事反不成，常执在手则反不能保其不陨。憨山以强秦并吞为为、誓一世以至万世为执，二世而亡即其验。魏源以陶器强成必窳、执宝不放反堕为喻。诸家皆以「为」与「执」为一体之两面：为者以力造作，执者以力守成，皆非因任自然。" }, { "id": "ba-zhe-wu-chang", "name": "故物或行或隨，或歔或吹，或强或羸，或挫或隳", "nameTrad": "故物或行或隨，或歔或吹，或强或羸，或挫或隳", "question": "八者相反相因，說明物勢的甚麼道理？聖人由此如何應物？", "questionTrad": "八者相反相因，說明物勢的甚麼道理？聖人由此如何應物？", "intro": "河上公以行隨、噓吹、強羸、載隳皆有所受必有所反，明人君不可以有為治國治身。王弼以諸或言物事逆順反覆，聖人達自然之至、暢萬物之情，因而不為、順而不施。成玄英以行隨明權勢不定，噓吹喻貴賤無常，強羸明盛衰不定，載隳明安危不定，八法不定以表萬物無常。唐玄宗以八者相反，唯當以欲從人。李榮以一溫一寒、一盛一衰，聚之則接、散之則隳，有為雖成必敗，無為能弊復成。陸希聲以有行則有隨、有煦則有吹、有強則有挫、有培則有墮，事勢相生，故有強取則有強奪。呂惠卿以事勢相生，不得不然，安可以執而為之。蘇轍以陰陽相盪、高下相傾，八者皆物之自然而勢之不免，聖人順以待之。吳澄以八者相反而相因，知過盛必衰，故不使之過盛。憨山以物極則反，八者皆用力過甚、奢泰之極。魏源以行不期隨而自隨、呴本期受而反吹，明有為者未必得。王夫之以「窮天下以八數」總之。諸家皆以八者為對待流轉之勢，聖人不在勢上爭勝，而在去其過分。", "introTrad": "河上公以行隨、噓吹、強羸、載隳皆有所受必有所反，明人君不可以有為治國治身。王弼以諸或言物事逆順反覆，聖人達自然之至、暢萬物之情，因而不為、順而不施。成玄英以行隨明權勢不定，噓吹喻貴賤無常，強羸明盛衰不定，載隳明安危不定，八法不定以表萬物無常。唐玄宗以八者相反，唯當以欲從人。李榮以一溫一寒、一盛一衰，聚之則接、散之則隳，有為雖成必敗，無為能弊復成。陸希聲以有行則有隨、有煦則有吹、有強則有挫、有培則有墮，事勢相生，故有強取則有強奪。呂惠卿以事勢相生，不得不然，安可以執而為之。蘇轍以陰陽相盪、高下相傾，八者皆物之自然而勢之不免，聖人順以待之。吳澄以八者相反而相因，知過盛必衰，故不使之過盛。憨山以物極則反，八者皆用力過甚、奢泰之極。魏源以行不期隨而自隨、呴本期受而反吹，明有為者未必得。王夫之以「窮天下以八數」總之。諸家皆以八者為對待流轉之勢，聖人不在勢上爭勝，而在去其過分。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "八者有所受必有所反，明人君不可以有為治國治身。", "thesisTrad": "八者有所受必有所反，明人君不可以有為治國治身。", "noteIds": [ "c004" ], "workTypeSimp": "注", "thesisSimp": "八者有所受必有所反，明人君不可以有为治国治身。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "諸或言物事逆順反覆，聖人因而不為、順而不施。", "thesisTrad": "諸或言物事逆順反覆，聖人因而不為、順而不施。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "诸或言物事逆顺反复，圣人因而不为、顺而不施。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "八法不定以表萬物無常，治國治身不可有為封執。", "thesisTrad": "八法不定以表萬物無常，治國治身不可有為封執。", "noteIds": [ "c011" ], "workTypeSimp": "疏", "thesisSimp": "八法不定以表万物无常，治国治身不可有为封执。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "為則敗、執則失，八者相反，唯當以欲從人。", "thesisTrad": "為則敗、執則失，八者相反，唯當以欲從人。", "noteIds": [ "c019", "c020" ], "workTypeSimp": "御注", "thesisSimp": "为则败、执则失，八者相反，唯当以欲从人。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "一溫一寒、一盛一衰，有為雖成必敗，無為能弊復成。", "thesisTrad": "一溫一寒、一盛一衰，有為雖成必敗，無為能弊復成。", "noteIds": [ "c027" ], "workTypeSimp": "注", "thesisSimp": "一温一寒、一盛一衰，有为虽成必败，无为能弊复成。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "事勢相生，有強取則有強奪；聖人知天下不可以智力取。", "thesisTrad": "事勢相生，有強取則有強奪；聖人知天下不可以智力取。", "noteIds": [ "c029" ], "workTypeSimp": "传", "thesisSimp": "事势相生，有强取则有强夺；圣人知天下不可以智力取。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "事勢相生，不得不然，安可以執而為之。", "thesisTrad": "事勢相生，不得不然，安可以執而為之。", "noteIds": [ "c030" ], "workTypeSimp": "传", "thesisSimp": "事势相生，不得不然，安可以执而为之。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "八者皆物之自然而勢之不免，聖人順以待之。", "thesisTrad": "八者皆物之自然而勢之不免，聖人順以待之。", "noteIds": [ "c033" ], "workTypeSimp": "解", "thesisSimp": "八者皆物之自然而势之不免，圣人顺以待之。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "八者相反而相因，知過盛必衰，故不使之過盛。", "thesisTrad": "八者相反而相因，知過盛必衰，故不使之過盛。", "noteIds": [ "c036" ], "workTypeSimp": "注", "thesisSimp": "八者相反而相因，知过盛必衰，故不使之过盛。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "物極則反，八者皆用力過甚、奢泰之極。", "thesisTrad": "物極則反，八者皆用力過甚、奢泰之極。", "noteIds": [ "c037" ], "workTypeSimp": "解", "thesisSimp": "物极则反，八者皆用力过甚、奢泰之极。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "行不期隨而自隨，呴本期受而反吹，有為者未必得。", "thesisTrad": "行不期隨而自隨，呴本期受而反吹，有為者未必得。", "noteIds": [ "c038" ], "workTypeSimp": "本义", "thesisSimp": "行不期随而自随，呴本期受而反吹，有为者未必得。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "窮天下以八數，而去我之三死。", "thesisTrad": "窮天下以八數，而去我之三死。", "noteIds": [ "c039" ], "workTypeSimp": "衍", "thesisSimp": "穷天下以八数，而去我之三死。" } }, "chain": [ { "noteId": "c004", "relation": "正釋", "relationTrad": "正釋", "text": "河上公逐對解八者，以「有所受必有所反」立通義，並歸於治國治身。", "textTrad": "河上公逐對解八者，以「有所受必有所反」立通義，並歸於治國治身。", "relationSimp": "正释", "textSimp": "河上公逐对解八者，以「有所受必有所反」立通义，并归于治国治身。" }, { "noteId": "c011", "relation": "轉深", "relationTrad": "轉深", "text": "成玄英分權勢、貴賤、盛衰、安危四層，把八者由物象提升為無常之理。", "textTrad": "成玄英分權勢、貴賤、盛衰、安危四層，把八者由物象提升為無常之理。", "relationSimp": "转深", "textSimp": "成玄英分权势、贵贱、盛衰、安危四层，把八者由物象提升为无常之理。" }, { "noteId": "c020", "relation": "申說", "relationTrad": "申說", "text": "唐玄宗御疏以「同糾纏，不可準繩」說八者不可執，唯當以欲從人。", "textTrad": "唐玄宗御疏以「同糾纏，不可準繩」說八者不可執，唯當以欲從人。", "relationSimp": "申说", "textSimp": "唐玄宗御疏以「同纠缠，不可准绳」说八者不可执，唯当以欲从人。" } ], "nameSimp": "故物或行或随，或歔或吹，或强或羸，或挫或隳", "questionSimp": "八者相反相因，说明物势的甚么道理？圣人由此如何应物？", "introSimp": "河上公以行随、嘘吹、强羸、载隳皆有所受必有所反，明人君不可以有为治国治身。王弼以诸或言物事逆顺反复，圣人达自然之至、畅万物之情，因而不为、顺而不施。成玄英以行随明权势不定，嘘吹喻贵贱无常，强羸明盛衰不定，载隳明安危不定，八法不定以表万物无常。唐玄宗以八者相反，唯当以欲从人。李荣以一温一寒、一盛一衰，聚之则接、散之则隳，有为虽成必败，无为能弊复成。陆希声以有行则有随、有煦则有吹、有强则有挫、有培则有堕，事势相生，故有强取则有强夺。吕惠卿以事势相生，不得不然，安可以执而为之。苏辙以阴阳相荡、高下相倾，八者皆物之自然而势之不免，圣人顺以待之。吴澄以八者相反而相因，知过盛必衰，故不使之过盛。憨山以物极则反，八者皆用力过甚、奢泰之极。魏源以行不期随而自随、呴本期受而反吹，明有为者未必得。王夫之以「穷天下以八数」总之。诸家皆以八者为对待流转之势，圣人不在势上争胜，而在去其过分。" }, { "id": "qu-shen-qu-she-qu-tai", "name": "是以聖人去甚，去奢，去泰", "nameTrad": "是以聖人去甚，去奢，去泰", "question": "甚、奢、泰具體何指？去此三者何以能保天下？", "questionTrad": "甚、奢、泰具體何指？去此三者何以能保天下？", "intro": "河上公以甚為貪淫聲色、奢為服飾飲食、泰為宮室臺榭，去此三者則處中和、行無為而天下自化。王弼以此諸或言物事逆順反覆，聖人除其所以迷、去其所以惑，故心不亂而物性自得，未別分三名。成玄英以甚則美其聲色、奢則麗其服玩、泰則廣其宮室，去三惑而處一中，治國祚曆遐延、治身長生久視。唐玄宗御注以聖人睹行隨之不常、知執者之必失，故去過分；御疏謂名數分三目、事實同一條，甚奢泰皆過分。嚴遵以甚為有為、奢為不中和、泰為高大。李榮以逐欲為甚、心存侈靡為奢、極樂無厭為泰，虛心知足、見素抱樸、忘歡樂足即去之。陸希聲以去甚者不強取、去奢者不執有、去泰者不辭讓，引《易》亢龍有悔為證。呂惠卿以去甚奢泰凡以輔萬物之自然。蘇轍引《易·泰》財成輔相，使不至於過。吳澄以去甚欲常如微、去奢欲常如儉、去泰欲常如約。憨山以三者皆用力過甚、奢泰之極。魏源以凡增有為於易簡之外者皆是，非後世誇淫踰侈之事。王夫之去我之三死，語最簡峻。諸家所去雖有聲色、服玩、宮室與過分、有為之異，其旨皆歸於不使物勢至極。", "introTrad": "河上公以甚為貪淫聲色、奢為服飾飲食、泰為宮室臺榭，去此三者則處中和、行無為而天下自化。王弼以此諸或言物事逆順反覆，聖人除其所以迷、去其所以惑，故心不亂而物性自得，未別分三名。成玄英以甚則美其聲色、奢則麗其服玩、泰則廣其宮室，去三惑而處一中，治國祚曆遐延、治身長生久視。唐玄宗御注以聖人睹行隨之不常、知執者之必失，故去過分；御疏謂名數分三目、事實同一條，甚奢泰皆過分。嚴遵以甚為有為、奢為不中和、泰為高大。李榮以逐欲為甚、心存侈靡為奢、極樂無厭為泰，虛心知足、見素抱樸、忘歡樂足即去之。陸希聲以去甚者不強取、去奢者不執有、去泰者不辭讓，引《易》亢龍有悔為證。呂惠卿以去甚奢泰凡以輔萬物之自然。蘇轍引《易·泰》財成輔相，使不至於過。吳澄以去甚欲常如微、去奢欲常如儉、去泰欲常如約。憨山以三者皆用力過甚、奢泰之極。魏源以凡增有為於易簡之外者皆是，非後世誇淫踰侈之事。王夫之去我之三死，語最簡峻。諸家所去雖有聲色、服玩、宮室與過分、有為之異，其旨皆歸於不使物勢至極。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "甚謂貪淫聲色，奢謂服飾飲食，泰謂宮室臺榭；去之則處中和、行無為。", "thesisTrad": "甚謂貪淫聲色，奢謂服飾飲食，泰謂宮室臺榭；去之則處中和、行無為。", "noteIds": [ "c005" ], "workTypeSimp": "注", "thesisSimp": "甚谓贪淫声色，奢谓服饰饮食，泰谓宫室台榭；去之则处中和、行无为。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "除其所以迷，去其所以惑，故心不亂而物性自得。", "thesisTrad": "除其所以迷，去其所以惑，故心不亂而物性自得。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "除其所以迷，去其所以惑，故心不乱而物性自得。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "甚則美聲色，奢則麗服玩，泰則廣宮室；去三惑而處一中。", "thesisTrad": "甚則美聲色，奢則麗服玩，泰則廣宮室；去三惑而處一中。", "noteIds": [ "c012" ], "workTypeSimp": "疏", "thesisSimp": "甚则美声色，奢则丽服玩，泰则广宫室；去三惑而处一中。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "聖人知執者之必失，故去過分；甚奢泰皆過分。", "thesisTrad": "聖人知執者之必失，故去過分；甚奢泰皆過分。", "noteIds": [ "c021", "c022" ], "workTypeSimp": "御注", "thesisSimp": "圣人知执者之必失，故去过分；甚奢泰皆过分。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "甚，有為也；奢，不中和也；泰，高大也，故去之。", "thesisTrad": "甚，有為也；奢，不中和也；泰，高大也，故去之。", "noteIds": [ "c024" ], "workTypeSimp": "指归", "thesisSimp": "甚，有为也；奢，不中和也；泰，高大也，故去之。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "逐欲為甚，心存侈靡為奢，極樂無厭曰泰；虛心知足、見素抱樸、忘歡樂足即去之。", "thesisTrad": "逐欲為甚，心存侈靡為奢，極樂無厭曰泰；虛心知足、見素抱樸、忘歡樂足即去之。", "noteIds": [ "c028" ], "workTypeSimp": "注", "thesisSimp": "逐欲为甚，心存侈靡为奢，极乐无厌曰泰；虚心知足、见素抱朴、忘欢乐足即去之。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "去甚者不強取，去奢者不執有，去泰者不辭讓。", "thesisTrad": "去甚者不強取，去奢者不執有，去泰者不辭讓。", "noteIds": [ "c029" ], "workTypeSimp": "传", "thesisSimp": "去甚者不强取，去奢者不执有，去泰者不辞让。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "去甚奢泰，凡以輔萬物之自然而已。", "thesisTrad": "去甚奢泰，凡以輔萬物之自然而已。", "noteIds": [ "c030" ], "workTypeSimp": "传", "thesisSimp": "去甚奢泰，凡以辅万物之自然而已。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "順以待之，去甚奢泰使不至於過而傷物。", "thesisTrad": "順以待之，去甚奢泰使不至於過而傷物。", "noteIds": [ "c033" ], "workTypeSimp": "解", "thesisSimp": "顺以待之，去甚奢泰使不至于过而伤物。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "去甚欲常如微，去奢欲常如儉，去泰欲常如約。", "thesisTrad": "去甚欲常如微，去奢欲常如儉，去泰欲常如約。", "noteIds": [ "c036" ], "workTypeSimp": "注", "thesisSimp": "去甚欲常如微，去奢欲常如俭，去泰欲常如约。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "三者皆用力過甚、奢泰之極，故聖人去之。", "thesisTrad": "三者皆用力過甚、奢泰之極，故聖人去之。", "noteIds": [ "c037" ], "workTypeSimp": "解", "thesisSimp": "三者皆用力过甚、奢泰之极，故圣人去之。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "凡增有為於易簡之外者皆是，非後世誇淫踰侈之事。", "thesisTrad": "凡增有為於易簡之外者皆是，非後世誇淫踰侈之事。", "noteIds": [ "c038" ], "workTypeSimp": "本义", "thesisSimp": "凡增有为于易简之外者皆是，非后世夸淫逾侈之事。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "去我之三死，則水火失其威、金石喪其守。", "thesisTrad": "去我之三死，則水火失其威、金石喪其守。", "noteIds": [ "c039" ], "workTypeSimp": "衍", "thesisSimp": "去我之三死，则水火失其威、金石丧其守。" } }, "chain": [ { "noteId": "c005", "relation": "正釋", "relationTrad": "正釋", "text": "河上公分三名為聲色、飲食、宮室，把「去」落到具體的生活節制。", "textTrad": "河上公分三名為聲色、飲食、宮室，把「去」落到具體的生活節制。", "relationSimp": "正释", "textSimp": "河上公分三名为声色、饮食、宫室，把「去」落到具体的生活节制。" }, { "noteId": "c012", "relation": "轉深", "relationTrad": "轉深", "text": "成玄英以「三惑」說甚奢泰，並以治國、治身兩效收之。", "textTrad": "成玄英以「三惑」說甚奢泰，並以治國、治身兩效收之。", "relationSimp": "转深", "textSimp": "成玄英以「三惑」说甚奢泰，并以治国、治身两效收之。" }, { "noteId": "c029", "relation": "別解", "relationTrad": "別解", "text": "陸希聲以不強取、不執有、不辭讓分釋三名，與河上公的聲色宮室說互為經緯。", "textTrad": "陸希聲以不強取、不執有、不辭讓分釋三名，與河上公的聲色宮室說互為經緯。", "relationSimp": "别解", "textSimp": "陆希声以不强取、不执有、不辞让分释三名，与河上公的声色宫室说互为经纬。" } ], "nameSimp": "是以圣人去甚，去奢，去泰", "questionSimp": "甚、奢、泰具体何指？去此三者何以能保天下？", "introSimp": "河上公以甚为贪淫声色、奢为服饰饮食、泰为宫室台榭，去此三者则处中和、行无为而天下自化。王弼以此诸或言物事逆顺反复，圣人除其所以迷、去其所以惑，故心不乱而物性自得，未别分三名。成玄英以甚则美其声色、奢则丽其服玩、泰则广其宫室，去三惑而处一中，治国祚历遐延、治身长生久视。唐玄宗御注以圣人睹行随之不常、知执者之必失，故去过分；御疏谓名数分三目、事实同一条，甚奢泰皆过分。严遵以甚为有为、奢为不中和、泰为高大。李荣以逐欲为甚、心存侈靡为奢、极乐无厌为泰，虚心知足、见素抱朴、忘欢乐足即去之。陆希声以去甚者不强取、去奢者不执有、去泰者不辞让，引《易》亢龙有悔为证。吕惠卿以去甚奢泰凡以辅万物之自然。苏辙引《易·泰》财成辅相，使不至于过。吴澄以去甚欲常如微、去奢欲常如俭、去泰欲常如约。憨山以三者皆用力过甚、奢泰之极。魏源以凡增有为于易简之外者皆是，非后世夸淫逾侈之事。王夫之去我之三死，语最简峻。诸家所去虽有声色、服玩、宫室与过分、有为之异，其旨皆归于不使物势至极。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.892Z", "keyPrefix": "laozi-29", "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-29", "slug": "29", "order": 29, "title": "第二十九章", "titleSimp": "第二十九章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「將欲取天下而為之，吾見其不得已」發端，繼言「天下神器，不可為也；為者敗之，執者失之」，轉出「故物或行或隨，或歔或吹，或强或羸，或挫或隳」以明有為之相無常，末以「是以聖人去甚，去奢，去泰」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，嚴遵二條輯文據《玄德纂疏》輯存、俞樾未列；河上公、成玄英、李榮、唐玄宗逐句分疏，王弼三段作注，嚴遵存輯文二條，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「無為」、唐玄宗題「將欲取天下章」，吳澄、魏源以此章為其第二十五章，河上公本章據《玄德纂疏》所引，王弼此章注凡三條，異文並見校記。", "summarySimp": "以「将欲取天下而为之，吾见其不得已」发端，继言「天下神器，不可为也；为者败之，执者失之」，转出「故物或行或随，或歔或吹，或强或羸，或挫或隳」以明有为之相无常，末以「是以圣人去甚，去奢，去泰」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，严遵二条辑文据《玄德纂疏》辑存、俞樾未列；河上公、成玄英、李荣、唐玄宗逐句分疏，王弼三段作注，严遵存辑文二条，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「无为」、唐玄宗题「将欲取天下章」，吴澄、魏源以此章为其第二十五章，河上公本章据《玄德纂疏》所引，王弼此章注凡三条，异文并见校记。", "dataFile": "data/chapters/laozi-29.json", "relationsFile": "data/commentary-relations-laozi-29.json", "url": "/laozi/29/", "orderLabel": "第二十九", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005" ], "count": 5 } ], "coverage": { "sentences": 5, "paragraphs": 1, "notes": { "covered": 5, "total": 5, "percent": 100 }, "charNotes": { "covered": 5, "total": 5, "percent": 100 }, "collations": { "covered": 5, "total": 5, "percent": 100, "count": 12 }, "translations": { "covered": 5, "total": 5, "percent": 100 } } }