{ "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-32", "no": 32, "part": "道經", "partSimp": "道经", "title": "第三十二章", "titleSimp": "第三十二章", "intro": "《老子》第三十二章，河上公題「聖德」，唐玄宗題「道常無名章」。全章六句：首言道常無名、樸雖小而下莫能臣；次言侯王若能守之、萬物將自賓；轉言天地相合、以降甘露，民莫之令而自均；再言始制有名、名亦既有，夫亦將知止；復言知止所以不殆；末以川谷之與江海譬道之在天下。河上公以道能陰陽弛張、能大能小、能存能亡，故無常名；樸為妙本，精一而應用匠成，故無敢以道為臣；侯王守之則萬物自賓；甘露為和氣之液，人無命令而化自均平；始為道、有名為萬物，道無名能制有名；知名止則不殆。王弼以道無形不繫、常不可名，故以無名為常；樸以無為心、憒然不偏、近於無有，故莫能臣；抱樸為無則物自賓而道自得；天地相合則甘露不求而自降，守真性無為則民不令而自均；始制謂樸散為官長、立名分以定尊卑，過此將爭錐刀之末，故知止；任名號物則失治之母；川谷不召不求而自歸江海。成玄英《玄德纂疏》所引僅存「筌蹄既忘，妙理斯得，止名會實，故無危殆」一條。唐玄宗御注以道以應用為常、其應非一，故於常無名；侯王守道精一、無為而化，則萬物自賓；以道致平始能制御有名之物，有名之物亦盡為侯王所有；知依止有道之君則無危殆；天降甘露以瑞有道之君，猶川谷與江海通流。御疏申以應用不窮、唯感所適，八埏仰化、四海歸仁，二氣交泰、降灑甘露，惠化無心、均平若一。李榮以有名之物普悉無常，理歸常道；樸為本、臣為賤，常道妙本非大非小；王侯抱道則人物自然賓服；守道則乾坤交泰、甘露降而醴泉出；不須教令而自然太平；子依母則物無傷害，人依道則理無危殆；川谷復本而歸江海。陸希聲以無名之體為道之所以常，其體微眇、其道尊大，故天下莫之敢臣；侯王守此無名之樸則萬物莫不賓服，如山高水深而神物自至；天地中和之氣合則膏露降，萬物均被其澤；始即無名，唯無名能制有名之用，名止其實、事止其理，故不至危殆；因暢名實相生、循名督實、正名而治之說，引堯桀、仲尼正名為證；江海為川谷所歸，無名為有名所止。呂惠卿以名之為道則與道乖，方其無名固未始有物，其樸可謂小，而天地資之以始、萬物恃之以生，故天下不敢臣，是謂真君；侯王守之則以真君君萬物；至陰至陽交通成和而物生，甘露為成和之至；無名之樸無思無為，工宰一動則始制有名，知止則安易持、未兆易謀；川谷有不歸江海者耶。蘇轍以樸為性，道常無名則性亦不可名，舒之無所不在、歛之不盈毫末；匹夫守之足以陶鑄堯舜，侯王不能守則萬物不賓；沖氣升降相合而降甘露，聖人體道應有亦如露之無不及；聖人散樸為器、因器制名而不徇名忘樸，知復於性故乘萬變而不殆；川谷歸其所鍾、萬物賓其所宗。吳澄以此章為其第二十七章，以「道常無名」此言道，「樸雖小」以下樸指道言，道彌滿六合而歛之不盈一握故小；「始制有名」此言德，道無名而為德則有名，用德者當知止於德，不可再降而下；不殆謂不窮匱、可長久不敝壞；道在天下猶江海為眾流所歸。憨山以人主當守道無為，則萬物賓而四海服；道以無名為常，樸為無名之譬，木未製成器謂之樸；道雖樸小而為天地萬物之本，故天下不敢臣；以道服之則和氣致祥、甘露降而民自均調；散樸為器則有名，殉名者逐末忘本，故當知止自足；道在天下為萬物之宗，猶川谷之於江海。魏源以此章為其第二十七章，以道以無名為常，樸未琱未琢、其體希微而不可見；天地之始、萬物恃之以生，故天下孰敢臣；守樸即守其無名，守無名始可以制有名，制者裁樸而分之，禮樂政刑皆自取；逐末忘本則愈遠失宗，故貴其止；道在天下猶水在江海，末不離本。王夫之以因於大始者無名、止於己然者有名，既有名而能止之，則前名成而後名猶不立，過此仍可為大始；天地為質、甘露為沖，升於地而地不居功，降自天而天不終有；川谷能成江海，江海不能反川谷，道散而為天下，天下不能反而為道。本站以王弼《老子注》為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯。嚴遵《指歸》道經原卷缺佚，《玄德纂疏》卷九無此章輯文，故不列；俞樾《諸子平議》此章亦未列。吳澄以此章為其第二十七章，魏源亦以此章為其第二十七章。", "introSimp": "《老子》第三十二章，河上公题「圣德」，唐玄宗题「道常无名章」。全章六句：首言道常无名、朴虽小而下莫能臣；次言侯王若能守之、万物将自宾；转言天地相合、以降甘露，民莫之令而自均；再言始制有名、名亦既有，夫亦将知止；复言知止所以不殆；末以川谷之与江海譬道之在天下。河上公以道能阴阳弛张、能大能小、能存能亡，故无常名；朴为妙本，精一而应用匠成，故无敢以道为臣；侯王守之则万物自宾；甘露为和气之液，人无命令而化自均平；始为道、有名为万物，道无名能制有名；知名止则不殆。王弼以道无形不系、常不可名，故以无名为常；朴以无为心、愦然不偏、近于无有，故莫能臣；抱朴为无则物自宾而道自得；天地相合则甘露不求而自降，守真性无为则民不令而自均；始制谓朴散为官长、立名分以定尊卑，过此将争锥刀之末，故知止；任名号物则失治之母；川谷不召不求而自归江海。成玄英《玄德纂疏》所引仅存「筌蹄既忘，妙理斯得，止名会实，故无危殆」一条。唐玄宗御注以道以应用为常、其应非一，故于常无名；侯王守道精一、无为而化，则万物自宾；以道致平始能制御有名之物，有名之物亦尽为侯王所有；知依止有道之君则无危殆；天降甘露以瑞有道之君，犹川谷与江海通流。御疏申以应用不穷、唯感所适，八埏仰化、四海归仁，二气交泰、降洒甘露，惠化无心、均平若一。李荣以有名之物普悉无常，理归常道；朴为本、臣为贱，常道妙本非大非小；王侯抱道则人物自然宾服；守道则乾坤交泰、甘露降而醴泉出；不须教令而自然太平；子依母则物无伤害，人依道则理无危殆；川谷复本而归江海。陆希声以无名之体为道之所以常，其体微眇、其道尊大，故天下莫之敢臣；侯王守此无名之朴则万物莫不宾服，如山高水深而神物自至；天地中和之气合则膏露降，万物均被其泽；始即无名，唯无名能制有名之用，名止其实、事止其理，故不至危殆；因畅名实相生、循名督实、正名而治之说，引尧桀、仲尼正名为证；江海为川谷所归，无名为有名所止。吕惠卿以名之为道则与道乖，方其无名固未始有物，其朴可谓小，而天地资之以始、万物恃之以生，故天下不敢臣，是谓真君；侯王守之则以真君君万物；至阴至阳交通成和而物生，甘露为成和之至；无名之朴无思无为，工宰一动则始制有名，知止则安易持、未兆易谋；川谷有不归江海者耶。苏辙以朴为性，道常无名则性亦不可名，舒之无所不在、歛之不盈毫末；匹夫守之足以陶铸尧舜，侯王不能守则万物不宾；冲气升降相合而降甘露，圣人体道应有亦如露之无不及；圣人散朴为器、因器制名而不徇名忘朴，知复于性故乘万变而不殆；川谷归其所钟、万物宾其所宗。吴澄以此章为其第二十七章，以「道常无名」此言道，「朴虽小」以下朴指道言，道弥满六合而歛之不盈一握故小；「始制有名」此言德，道无名而为德则有名，用德者当知止于德，不可再降而下；不殆谓不穷匮、可长久不敝坏；道在天下犹江海为众流所归。憨山以人主当守道无为，则万物宾而四海服；道以无名为常，朴为无名之譬，木未制成器谓之朴；道虽朴小而为天地万物之本，故天下不敢臣；以道服之则和气致祥、甘露降而民自均调；散朴为器则有名，殉名者逐末忘本，故当知止自足；道在天下为万物之宗，犹川谷之于江海。魏源以此章为其第二十七章，以道以无名为常，朴未雕未琢、其体希微而不可见；天地之始、万物恃之以生，故天下孰敢臣；守朴即守其无名，守无名始可以制有名，制者裁朴而分之，礼乐政刑皆自取；逐末忘本则愈远失宗，故贵其止；道在天下犹水在江海，末不离本。王夫之以因于大始者无名、止于己然者有名，既有名而能止之，则前名成而后名犹不立，过此仍可为大始；天地为质、甘露为冲，升于地而地不居功，降自天而天不终有；川谷能成江海，江海不能反川谷，道散而为天下，天下不能反而为道。本站以王弼《老子注》为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译。严遵《指归》道经原卷缺佚，《玄德纂疏》卷九无此章辑文，故不列；俞樾《诸子平议》此章亦未列。吴澄以此章为其第二十七章，魏源亦以此章为其第二十七章。", "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，本章十二家舊注。王弼、河上公、成玄英、唐玄宗、李榮逐句或分段分疏，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《指歸》此章無輯文，故不列；俞樾《諸子平議》此章未列。", "guideSimp": "点击任一句可展开句注；点击字词可看本句训释；按「诸家并观」可将同一句的旧注并列对读，本章十二家旧注。王弼、河上公、成玄英、唐玄宗、李荣逐句或分段分疏，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《指归》此章无辑文，故不列；俞樾《诸子平议》此章未列。", "slug": "32", "order": 32, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「道常無名，樸雖小，天下莫能臣也」發端，繼言「侯王若能守之，萬物將自賓」，轉出「天地相合，以降甘露，民莫之令而自均」，再言「始制有名，名亦既有，夫亦將知止」，末以「知止所以不殆」與「譬道之在天下，猶川谷之與江海」收束；附河上公、王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十二家注疏，嚴遵此章《玄德纂疏》無輯文、俞樾未列；王弼逐句作注，河上公、成玄英、唐玄宗、李榮逐句或分段分疏，蘇轍、吳澄、憨山、魏源分段作注，陸希聲、呂惠卿各以整章一段通釋，王夫之存二段；河上公題「聖德」、唐玄宗題「道常無名章」，吳澄、魏源以此章為其第二十七章，河上公、成玄英、唐玄宗本章據《玄德纂疏》卷九所引，王弼此章注凡六條，異文並見校記。", "summarySimp": "以「道常无名，朴虽小，天下莫能臣也」发端，继言「侯王若能守之，万物将自宾」，转出「天地相合，以降甘露，民莫之令而自均」，再言「始制有名，名亦既有，夫亦将知止」，末以「知止所以不殆」与「譬道之在天下，犹川谷之与江海」收束；附河上公、王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十二家注疏，严遵此章《玄德纂疏》无辑文、俞樾未列；王弼逐句作注，河上公、成玄英、唐玄宗、李荣逐句或分段分疏，苏辙、吴澄、憨山、魏源分段作注，陆希声、吕惠卿各以整章一段通释，王夫之存二段；河上公题「圣德」、唐玄宗题「道常无名章」，吴澄、魏源以此章为其第二十七章，河上公、成玄英、唐玄宗本章据《玄德纂疏》卷九所引，王弼此章注凡六条，异文并见校记。", "dataFile": "data/chapters/laozi-32.json", "relationsFile": "data/commentary-relations-laozi-32.json", "url": "/laozi/32/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第三十二" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》通行本", "separation": "河上公《老子道德經章句》、王弼《老子道德經注》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》諸本對校；河上公、成玄英、唐玄宗此章據《玄德纂疏》卷九所引", "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「道常無名。樸雖小，天下莫能臣也。侯王若能守之，萬物將自賓。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦將知止，知止所以不殆。譬道之在天下，猶川谷之與江海」；《道藏》本王弼注經文無「樸雖小」三字，而注文有「樸之爲物」云云，今從通行本。河上公題「聖德第三十二」，唐玄宗題「道常無名章第三十二」，王弼本無章題。河上公、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山作「天下不敢臣」；王弼、魏源、王夫之作「天下莫能臣」，王弼有「也」字。王弼、王夫之有「守之」之「之」，河上公、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源無「之」；梁武帝、傅奕本作「王侯」。王弼、憨山、王夫之作「民莫之令」，河上公、李榮、陸希聲、呂惠卿、吳澄、魏源作「人莫之令」；傅奕本「人」作「民」，「均」下有「焉」字。王夫之作「知止可以不殆」，諸本多作「知止所以不殆」；《玄德纂疏》分段經文作「知止不殆」。魏源、憨山作「猶川谷之於江海」，王弼、河上公等作「與江海」；傅奕本無「道」字，「于」作「與」，末有「也」字。嚴遵《指歸》道經原卷缺佚，《玄德纂疏》卷九無此章輯文，故不列。吳澄以此章為其第二十七章，魏源亦以此章為其第二十七章。俞樾《諸子平議》此章未列。正文從通行王弼本，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》、王弼《老子道德经注》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》诸本对校；河上公、成玄英、唐玄宗此章据《玄德纂疏》卷九所引", "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「道常无名。朴虽小，天下莫能臣也。侯王若能守之，万物将自宾。天地相合，以降甘露，民莫之令而自均。始制有名，名亦既有，夫亦将知止，知止所以不殆。譬道之在天下，犹川谷之与江海」；《道藏》本王弼注经文无「朴虽小」三字，而注文有「朴之为物」云云，今从通行本。河上公题「圣德第三十二」，唐玄宗题「道常无名章第三十二」，王弼本无章题。河上公、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山作「天下不敢臣」；王弼、魏源、王夫之作「天下莫能臣」，王弼有「也」字。王弼、王夫之有「守之」之「之」，河上公、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源无「之」；梁武帝、傅奕本作「王侯」。王弼、憨山、王夫之作「民莫之令」，河上公、李荣、陆希声、吕惠卿、吴澄、魏源作「人莫之令」；傅奕本「人」作「民」，「均」下有「焉」字。王夫之作「知止可以不殆」，诸本多作「知止所以不殆」；《玄德纂疏》分段经文作「知止不殆」。魏源、憨山作「犹川谷之于江海」，王弼、河上公等作「与江海」；傅奕本无「道」字，「于」作「与」，末有「也」字。严遵《指归》道经原卷缺佚，《玄德纂疏》卷九无此章辑文，故不列。吴澄以此章为其第二十七章，魏源亦以此章为其第二十七章。俞樾《诸子平议》此章未列。正文从通行王弼本，异文见校记。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 6, "commentaries": 61, "charNotes": 12, "collations": 10 } }, "sources": [ { "id": "heshanggong", "name": "河上公章句", "short": "河上公", "author": "河上公", "work": "老子道德經章句", "era": "漢", "years": "傳漢文帝時", "color": "#a3542c", "desc": "分章句解，兼重治身與治國；此章題「聖德」，以道能陰陽弛張、能大能小、能存能亡，故無常名；樸為妙本，精一而應用匠成，故無敢以道為臣；侯王守之則萬物自賓；甘露為和氣之液，人無命令而化自均平；始為道、有名為萬物，道無名能制有名；知止則不殆。此章據《玄德纂疏》卷九所引。", "count": 4, "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「圣德」，以道能阴阳弛张、能大能小、能存能亡，故无常名；朴为妙本，精一而应用匠成，故无敢以道为臣；侯王守之则万物自宾；甘露为和气之液，人无命令而化自均平；始为道、有名为万物，道无名能制有名；知止则不殆。此章据《玄德纂疏》卷九所引。", "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；此章注凡六條。以道無形不繫、常不可名，故以無名為常；樸以無為心、憒然不偏、近於無有，故莫能臣；抱樸為無則物自賓而道自得；天地相合則甘露不求而自降，守真性無為則民不令而自均；始制謂樸散為官長、立名分以定尊卑，過此將爭錐刀之末，故知止；任名號物則失治之母；川谷不召不求而自歸江海。此章注據《道藏》本王弼《老子注》。", "count": 6, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末为宗；此章注凡六条。以道无形不系、常不可名，故以无名为常；朴以无为心、愦然不偏、近于无有，故莫能臣；抱朴为无则物自宾而道自得；天地相合则甘露不求而自降，守真性无为则民不令而自均；始制谓朴散为官长、立名分以定尊卑，过此将争锥刀之末，故知止；任名号物则失治之母；川谷不召不求而自归江海。此章注据《道藏》本王弼《老子注》。", "shortSimp": "王注" }, { "id": "chengxuanying", "name": "成玄英疏", "short": "成疏", "author": "成玄英", "work": "老子道德經義疏", "era": "唐", "years": "約 608–669", "color": "#6b7a4a", "desc": "以重玄雙遣為宗；此章《玄德纂疏》卷九僅存一條，以筌蹄既忘、妙理斯得、止名會實釋「知止所以不殆」，謂名實相會則無危殆。", "count": 1, "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《玄德纂疏》卷九仅存一条，以筌蹄既忘、妙理斯得、止名会实释「知止所以不殆」，谓名实相会则无危殆。", "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；御注以道以應用為常、其應非一，故於常無名；侯王守道精一、無為而化，則萬物自賓；人君以道致平始能制御有名之物，有名之物亦盡為侯王所有；知依止有道之君則無危殆；天降甘露以瑞有道之君，猶川谷與江海通流。御疏申以應用不窮、唯感所適，八埏仰化、四海歸仁，二氣交泰、降灑甘露，惠化無心、均平若一。此章據《玄德纂疏》卷九所引御注御疏。", "count": 11, "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；御注以道以应用为常、其应非一，故于常无名；侯王守道精一、无为而化，则万物自宾；人君以道致平始能制御有名之物，有名之物亦尽为侯王所有；知依止有道之君则无危殆；天降甘露以瑞有道之君，犹川谷与江海通流。御疏申以应用不穷、唯感所适，八埏仰化、四海归仁，二气交泰、降洒甘露，惠化无心、均平若一。此章据《玄德纂疏》卷九所引御注御疏。", "shortSimp": "御注" }, { "id": "lirong", "name": "李榮注", "short": "李注", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "生卒不詳", "color": "#4f6b7a", "desc": "唐初道士，以重玄遣執解《老》；此章以有名之物普悉無常，理歸常道；樸為本、臣為賤，常道妙本非大非小；王侯抱道則遐邇人物自然賓服；守道則乾坤交泰、甘露降而醴泉出；上如摽枝、人如野鹿，不須教令而自然太平；子依母則物無傷害，人依道則理無危殆；川谷復本而歸江海。此章據《道藏》本，參《玄德纂疏》卷九所引。", "count": 7, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "生卒不详", "descSimp": "唐初道士，以重玄遣执解《老》；此章以有名之物普悉无常，理归常道；朴为本、臣为贱，常道妙本非大非小；王侯抱道则遐迩人物自然宾服；守道则乾坤交泰、甘露降而醴泉出；上如摽枝、人如野鹿，不须教令而自然太平；子依母则物无伤害，人依道则理无危殆；川谷复本而归江海。此章据《道藏》本，参《玄德纂疏》卷九所引。", "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；此章分兩段作傳，以無名之體為道之所以常，其體微眇、其道尊大，故天下莫之敢臣；侯王守此無名之樸則萬物莫不賓服，如山高水深而神物自至；天地中和之氣合則膏露降，萬物均被其澤；始即無名，唯無名能制有名之用，名止其實、事止其理，故不至危殆；因暢名實相生、循名督實、正名而治之說；江海為川谷所歸，無名為有名所止。其本作「天下不敢臣」「若能守」「人莫之令」。", "count": 6, "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；此章分两段作传，以无名之体为道之所以常，其体微眇、其道尊大，故天下莫之敢臣；侯王守此无名之朴则万物莫不宾服，如山高水深而神物自至；天地中和之气合则膏露降，万物均被其泽；始即无名，唯无名能制有名之用，名止其实、事止其理，故不至危殆；因畅名实相生、循名督实、正名而治之说；江海为川谷所归，无名为有名所止。其本作「天下不敢臣」「若能守」「人莫之令」。", "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，以名之為道則與道乖，方其無名固未始有物，其樸可謂小，而天地資之以始、萬物恃之以生，故天下不敢臣，是謂真君；侯王守之則以真君君萬物；至陰至陽交通成和而物生，甘露為成和之至；無名之樸無思無為，工宰一動則始制有名，知止則安易持、未兆易謀；川谷有不歸江海者耶。其本作「天下不敢臣」「若能守」「人莫之令」。", "count": 6, "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，以名之为道则与道乖，方其无名固未始有物，其朴可谓小，而天地资之以始、万物恃之以生，故天下不敢臣，是谓真君；侯王守之则以真君君万物；至阴至阳交通成和而物生，甘露为成和之至；无名之朴无思无为，工宰一动则始制有名，知止则安易持、未兆易谋；川谷有不归江海者耶。其本作「天下不敢臣」「若能守」「人莫之令」。", "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": "此章分四段作注，以樸為性，道常無名則性亦不可名，舒之無所不在、歛之不盈毫末，故雖小而不可臣；匹夫守之足以陶鑄堯舜，侯王不能守則萬物不賓；沖氣升降相合而降甘露，無不均遍，聖人體道應有亦如露之無不及；聖人散樸為器、因器制名而不徇名忘樸，知復於性故乘萬變而不殆；川谷歸其所鍾、萬物賓其所宗。其本作「天下不敢臣」「若能守」「人莫之令」。", "count": 4, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "此章分四段作注，以朴为性，道常无名则性亦不可名，舒之无所不在、歛之不盈毫末，故虽小而不可臣；匹夫守之足以陶铸尧舜，侯王不能守则万物不宾；冲气升降相合而降甘露，无不均遍，圣人体道应有亦如露之无不及；圣人散朴为器、因器制名而不徇名忘朴，知复于性故乘万变而不殆；川谷归其所钟、万物宾其所宗。其本作「天下不敢臣」「若能守」「人莫之令」。", "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": "此章為其第二十七章；分段作注，以「道常無名」此言道，「樸雖小」以下樸指道言，道彌滿六合而歛之不盈一握故小，至尊者道故天下不敢臣；「始制有名」此言德，道無名而為德則有名，用德者當知止於德，不可再降而下；不殆謂不窮匱、可長久不敝壞；道在天下猶江海為眾流所歸。其本作「天下不敢臣」「若能守」「人莫之令」。", "count": 6, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章为其第二十七章；分段作注，以「道常无名」此言道，「朴虽小」以下朴指道言，道弥满六合而歛之不盈一握故小，至尊者道故天下不敢臣；「始制有名」此言德，道无名而为德则有名，用德者当知止于德，不可再降而下；不殆谓不穷匮、可长久不敝坏；道在天下犹江海为众流所归。其本作「天下不敢臣」「若能守」「人莫之令」。", "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，以人主當守道無為，則萬物賓而四海服；道以無名為常，樸為無名之譬，木未製成器謂之樸；道雖樸小而為天地萬物之本，故天下不敢臣；以道服之則和氣致祥、甘露降而民自均調；散樸為器則有名，殉名者逐末忘本，故當知止自足；道在天下為萬物之宗，猶川谷之於江海。其本作「天下不敢臣」「若能守」「民莫之令」「猶川谷之於江海也」。", "count": 4, "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，以人主当守道无为，则万物宾而四海服；道以无名为常，朴为无名之譬，木未制成器谓之朴；道虽朴小而为天地万物之本，故天下不敢臣；以道服之则和气致祥、甘露降而民自均调；散朴为器则有名，殉名者逐末忘本，故当知止自足；道在天下为万物之宗，犹川谷之于江海。其本作「天下不敢臣」「若能守」「民莫之令」「犹川谷之于江海也」。", "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；此章為其第二十七章，以道以無名為常，樸未琱未琢、其體希微而不可見；天地之始、萬物恃之以生，故天下孰敢臣；守樸即守其無名，守無名始可以制有名，制者裁樸而分之，禮樂政刑皆自取；逐末忘本則愈遠失宗，故貴其止；道在天下猶水在江海，末不離本。其本作「天下莫能臣」「若能守」「人莫之令」「猶川谷之於江海」，並存焦竑、傅奕諸本異文。", "count": 4, "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；此章为其第二十七章，以道以无名为常，朴未雕未琢、其体希微而不可见；天地之始、万物恃之以生，故天下孰敢臣；守朴即守其无名，守无名始可以制有名，制者裁朴而分之，礼乐政刑皆自取；逐末忘本则愈远失宗，故贵其止；道在天下犹水在江海，末不离本。其本作「天下莫能臣」「若能守」「人莫之令」「犹川谷之于江海」，并存焦竑、傅奕诸本异文。", "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，以因於大始者無名、止於己然者有名，既有名而能止之，則前名成而後名猶不立，過此仍可為大始；天地為質、甘露為沖，升於地而地不居功，降自天而天不終有；川谷能成江海，江海不能反川谷，道散而為天下，天下不能反而為道。其經文作「天下莫能臣」「知止可以不殆」「猶川谷之於江海」。", "count": 2, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "此章整章一衍，以因于大始者无名、止于己然者有名，既有名而能止之，则前名成而后名犹不立，过此仍可为大始；天地为质、甘露为冲，升于地而地不居功，降自天而天不终有；川谷能成江海，江海不能反川谷，道散而为天下，天下不能反而为道。其经文作「天下莫能臣」「知止可以不殆」「犹川谷之于江海」。", "shortSimp": "船山" }, { "id": "translator", "name": "本站今譯", "short": "今譯", "author": "LibreBook 編者", "work": "今譯", "era": "當代", "years": "", "color": "#8a8a8a", "desc": "編者據舊注與上下文所作語體今譯，供閱讀參照。", "count": 6, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "道常無名。樸雖小，天下莫能臣也。", "textSimp": "道常无名。朴虽小，天下莫能臣也。", "translation": "道永远没有名称。朴虽然微小，天下却没有谁能使它臣服。", "translationTrad": "道永遠沒有名稱。樸雖然微小，天下卻沒有誰能使它臣服。", "noteIds": [ "c001", "c005", "c012", "c013", "c023", "c030", "c036", "c037", "c042", "c046", "c047", "c052", "c056" ], "noteCount": 13, "charNoteIds": [ "n001", "n002", "n003" ], "key": "laozi-32:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "侯王若能守之，萬物將自賓。", "textSimp": "侯王若能守之，万物将自宾。", "translation": "侯王如果能守住它，万物将会自动宾服。", "translationTrad": "侯王如果能守住它，萬物將會自動賓服。", "noteIds": [ "c006", "c014", "c015", "c024", "c031", "c038", "c042", "c047", "c053", "c056" ], "noteCount": 10, "charNoteIds": [ "n004", "n005" ], "key": "laozi-32:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "天地相合，以降甘露，民莫之令而自均。", "textSimp": "天地相合，以降甘露，民莫之令而自均。", "translation": "天地之气相合，就降下甘露；人们没有谁命令它，却自然均平。", "translationTrad": "天地之氣相合，就降下甘露；人們沒有誰命令它，卻自然均平。", "noteIds": [ "c002", "c007", "c016", "c025", "c026", "c032", "c039", "c043", "c048", "c053", "c057", "c060" ], "noteCount": 12, "charNoteIds": [ "n006", "n007" ], "key": "laozi-32:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "始制有名，名亦既有，夫亦將知止。", "textSimp": "始制有名，名亦既有，夫亦将知止。", "translation": "开始制作制度，于是有了名称；名称既已产生，那也就该知道适可而止。", "translationTrad": "開始制作制度，於是有了名稱；名稱既已產生，那也就該知道適可而止。", "noteIds": [ "c003", "c004", "c008", "c017", "c018", "c019", "c020", "c027", "c033", "c034", "c040", "c044", "c049", "c050", "c054", "c058", "c060" ], "noteCount": 17, "charNoteIds": [ "n008", "n009" ], "key": "laozi-32:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "知止所以不殆。", "textSimp": "知止所以不殆。", "translation": "知道适可而止，所以不会有危险。", "translationTrad": "知道適可而止，所以不會有危險。", "noteIds": [ "c004", "c009", "c011", "c019", "c020", "c028", "c034", "c040", "c044", "c050", "c054", "c058", "c060" ], "noteCount": 13, "charNoteIds": [ "n010" ], "key": "laozi-32:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "譬道之在天下，猶川谷之與江海。", "textSimp": "譬道之在天下，犹川谷之与江海。", "translation": "譬如道存在于天下，就像川谷之水流归江海一样。", "translationTrad": "譬如道存在於天下，就像川谷之水流歸江海一樣。", "noteIds": [ "c010", "c021", "c022", "c029", "c035", "c041", "c045", "c051", "c055", "c059", "c061" ], "noteCount": 11, "charNoteIds": [ "n011", "n012" ], "key": "laozi-32:s006", "n": 6 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "道常無名，樸雖小，天下不敢臣", "kind": "note", "text": "道能陰能陽，能弛能張，能大能小，能存能亡，故無常名也。樸，妙本也。語其通生則謂之道，論其精一則謂之樸。妙本精一，故寂然而應用匠成，通生一切則至大也，故無敢以道為臣者。", "authorNote": "此章河上公注據《玄德纂疏》卷九所引。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）", "textSimp": "道能阴能阳，能弛能张，能大能小，能存能亡，故无常名也。朴，妙本也。语其通生则谓之道，论其精一则谓之朴。妙本精一，故寂然而应用匠成，通生一切则至大也，故无敢以道为臣者。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）（此章河上公注據《玄德纂疏》卷九所引。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷九所引）", "authorNoteSimp": "此章河上公注据《玄德纂疏》卷九所引。", "lemmaSimp": "道常无名，朴虽小，天下不敢臣" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "天地相合，以降甘露，人莫之令而自均", "kind": "note", "text": "天地相合者，謂人君守道德，合天地和氣，流洽嘉瑞自臻，人無命令，化自均平。甘露者，和氣之液也。", "authorNote": "《玄德纂疏》卷九所引，文首有「成同云」三字，疑為轉錄衍文。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）", "textSimp": "天地相合者，谓人君守道德，合天地和气，流洽嘉瑞自臻，人无命令，化自均平。甘露者，和气之液也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）（《玄德纂疏》卷九所引，文首有「成同云」三字，疑為轉錄衍文。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷九所引）", "authorNoteSimp": "《玄德纂疏》卷九所引，文首有「成同云」三字，疑为转录衍文。", "lemmaSimp": "天地相合，以降甘露，人莫之令而自均" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "始制有名，名亦既有", "kind": "note", "text": "始，道也；有名，萬物也。道無名，能制於有名；無形，能制於有形。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）", "textSimp": "始，道也；有名，万物也。道无名，能制于有名；无形，能制于有形。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷九所引）", "lemmaSimp": "始制有名，名亦既有" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s005" }, "lemma": "夫亦將知止，知止所以不殆", "kind": "note", "text": "有名之法，盡有情欲，叛道離德，故身致毀辱。經云：知止所以不殆。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）", "textSimp": "有名之法，尽有情欲，叛道离德，故身致毁辱。经云：知止所以不殆。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷九所引）", "lemmaSimp": "夫亦将知止，知止所以不殆" }, { "id": "c005", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "道常無名，樸雖小，天下莫能臣也", "kind": "note", "text": "道無形不繫，常不可名，以無名為常，故曰道常無名也。樸之為物，以無為心也，亦無名，故將得道莫若守樸。夫智者可以能臣也，勇者可以武使也，巧者可以事役也，力者可以重任也。樸之為物，憒然不偏，近於無有，故曰莫能臣也。", "authorNote": "王弼此章注據《道藏》本王弼《老子注》。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "道无形不系，常不可名，以无名为常，故曰道常无名也。朴之为物，以无为心也，亦无名，故将得道莫若守朴。夫智者可以能臣也，勇者可以武使也，巧者可以事役也，力者可以重任也。朴之为物，愦然不偏，近于无有，故曰莫能臣也。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼此章注據《道藏》本王弼《老子注》。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼此章注据《道藏》本王弼《老子注》。", "lemmaSimp": "道常无名，朴虽小，天下莫能臣也" }, { "id": "c006", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "侯王若能守之，萬物將自賓", "kind": "note", "text": "抱樸為無，不以物累其真，不以欲害其神，則物自賔而道自得也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "抱朴为无，不以物累其真，不以欲害其神，则物自賔而道自得也。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "侯王若能守之，万物将自宾" }, { "id": "c007", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "天地相合，以降甘露，民莫之令而自均", "kind": "note", "text": "言天地相合，則甘露不求而自降；我守其真性無為，則民不令而自均也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "言天地相合，则甘露不求而自降；我守其真性无为，则民不令而自均也。", "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": "天地相合，以降甘露，民莫之令而自均" }, { "id": "c008", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "始制有名，名亦既有，夫亦將知止", "kind": "note", "text": "始制謂樸散始為官長之時也。始制官長，不可不立名分以定尊卑，故始制有名也。過此以往，將爭錐刀之末，故曰名亦既有，夫亦將知止也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "始制谓朴散始为官长之时也。始制官长，不可不立名分以定尊卑，故始制有名也。过此以往，将争锥刀之末，故曰名亦既有，夫亦将知止也。", "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": "始制有名，名亦既有，夫亦将知止" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "知止所以不殆", "kind": "note", "text": "遂任名以號物，則失治之母也，故知止所以不殆也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "遂任名以号物，则失治之母也，故知止所以不殆也。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "知止所以不殆" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之與江海", "kind": "note", "text": "川谷之以求江與海，非江海召之；不召不求而自歸者，世行道於天下者，不令而自均，不求而自得，故曰猶川谷之與江海也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "川谷之以求江与海，非江海召之；不召不求而自归者，世行道于天下者，不令而自均，不求而自得，故曰犹川谷之与江海也。", "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": "譬道之在天下，犹川谷之与江海" }, { "id": "c011", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "知止所以不殆", "kind": "note", "text": "筌蹄既忘，妙理斯得，止名會實，故無危殆。", "authorNote": "此章成玄英疏據《玄德纂疏》卷九所引，僅此一條。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷九所引）", "textSimp": "筌蹄既忘，妙理斯得，止名会实，故无危殆。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷九所引）（此章成玄英疏據《玄德纂疏》卷九所引，僅此一條。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷九所引）", "authorNoteSimp": "此章成玄英疏据《玄德纂疏》卷九所引，仅此一条。", "lemmaSimp": "知止所以不殆" }, { "id": "c012", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "道常無名", "kind": "note", "text": "道以應用為常，常能應物，其應非一，故於常無名。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "道以应用为常，常能应物，其应非一，故于常无名。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "道常无名" }, { "id": "c013", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "道常無名", "kind": "note", "text": "應用不窮，唯感所適，道之常也。常在應用，其應非一，故於常無名，故云道常無名。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "应用不穷，唯感所适，道之常也。常在应用，其应非一，故于常无名，故云道常无名。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "道常无名" }, { "id": "c014", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "侯王若能守之，萬物將自賓", "kind": "note", "text": "侯王若能守道精一，無為而化，則萬物將自賔服矣。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "侯王若能守道精一，无为而化，则万物将自賔服矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "侯王若能守之，万物将自宾" }, { "id": "c015", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "侯王若能守之，萬物將自賓", "kind": "note", "text": "言侯王若能抱守妙本精一，無為無事，則八埏仰化，四海歸仁，沐德飲和，將自賔服矣。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "言侯王若能抱守妙本精一，无为无事，则八埏仰化，四海归仁，沐德饮和，将自賔服矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "侯王若能守之，万物将自宾" }, { "id": "c016", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "天地相合，以降甘露", "kind": "note", "text": "侯王守道以致和平，則無祅沴災害，地平天成，二氣交泰，以相和合，降灑甘露，善瑞侯王也。", "authorNote": "此為御疏。此章御注於此句無文。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "侯王守道以致和平，则无祅沴灾害，地平天成，二气交泰，以相和合，降洒甘露，善瑞侯王也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御疏。此章御注於此句無文。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御疏。此章御注于此句无文。", "lemmaSimp": "天地相合，以降甘露" }, { "id": "c017", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "始制有名，名亦既有", "kind": "note", "text": "人君以道致平，始能制御有名之物，故有名之物亦盡為侯王所有矣。既，盡也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "人君以道致平，始能制御有名之物，故有名之物亦尽为侯王所有矣。既，尽也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "始制有名，名亦既有" }, { "id": "c018", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "始制有名，名亦既有", "kind": "note", "text": "制，御也。有名者，天下有名之物也。既，盡也。言侯王抱守精一，則天降善瑞，惠化無心，均平若一；如此始能制御有名之物，物歸有道，故有名之物亦盡為侯王所有矣。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "制，御也。有名者，天下有名之物也。既，尽也。言侯王抱守精一，则天降善瑞，惠化无心，均平若一；如此始能制御有名之物，物归有道，故有名之物亦尽为侯王所有矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "始制有名，名亦既有" }, { "id": "c019", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s005" }, "lemma": "夫亦將知止，知止所以不殆", "kind": "note", "text": "若侯王能制有名之物，則夫有名之物，亦將知依止於侯王。知依止有道之君，所以無危殆之事。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "若侯王能制有名之物，则夫有名之物，亦将知依止于侯王。知依止有道之君，所以无危殆之事。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "夫亦将知止，知止所以不殆" }, { "id": "c020", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s005" }, "lemma": "夫亦將知止，知止所以不殆", "kind": "note", "text": "殆，危殆也。侯王若以道而化，萬物自賔服，則夫有名之物亦依止於侯王。能依止有道之君，所以無危殆之事矣，故云知止所以不殆。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "殆，危殆也。侯王若以道而化，万物自賔服，则夫有名之物亦依止于侯王。能依止有道之君，所以无危殆之事矣，故云知止所以不殆。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "夫亦将知止，知止所以不殆" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之與江海", "kind": "note", "text": "天降甘露以瑞有道之君。在宥天下，天則應之，猶川谷之與江海通流耳。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "天降甘露以瑞有道之君。在宥天下，天则应之，犹川谷之与江海通流耳。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "譬道之在天下，犹川谷之与江海" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之與江海", "kind": "note", "text": "此結侯王守道，則天必應之，故云譬有道之君在理天下，陶以仁德，則自致太平，和氣感天，天瑞必應，猶川谷之水而與江海通流耳。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）", "textSimp": "此结侯王守道，则天必应之，故云譬有道之君在理天下，陶以仁德，则自致太平，和气感天，天瑞必应，犹川谷之水而与江海通流耳。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷九所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷九所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "譬道之在天下，犹川谷之与江海" }, { "id": "c023", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "道常無名，樸雖小，天下不敢臣", "kind": "note", "text": "有名之物，普悉無常；今謂無名，理歸常道。樸，本也；臣，賤也。常道妙本，非大非小；非大而能大，雖大不可貴；非小而能小，雖小不可賤也。", "authorNote": "此章李榮注據《道藏》本，參《玄德纂疏》卷九所引。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "有名之物，普悉无常；今谓无名，理归常道。朴，本也；臣，贱也。常道妙本，非大非小；非大而能大，虽大不可贵；非小而能小，虽小不可贱也。", "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》卷九所引。）", "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》卷九所引。", "lemmaSimp": "道常无名，朴虽小，天下不敢臣" }, { "id": "c024", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "王侯若能守，萬物將自賓", "kind": "note", "text": "天王諸侯若能抱道，遐邇人物自然賔服也。", "authorNote": "李榮本作「王侯」。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "天王诸侯若能抱道，遐迩人物自然賔服也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（李榮本作「王侯」。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "李荣本作「王侯」。", "lemmaSimp": "王侯若能守，万物将自宾" }, { "id": "c025", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "天地相合，以降甘露", "kind": "note", "text": "守道則功格四表，無為則乾坤交泰。非唯天地相合，抑亦德合天地。德合天地，既知甘露降，亦知醴泉出，此有道之化也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "守道则功格四表，无为则乾坤交泰。非唯天地相合，抑亦德合天地。德合天地，既知甘露降，亦知醴泉出，此有道之化也。", "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": "天地相合，以降甘露" }, { "id": "c026", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "人莫之令而自均", "kind": "note", "text": "上如摽枝，人如野鹿，不須教令，自然大平也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "上如摽枝，人如野鹿，不须教令，自然大平也。", "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": "人莫之令而自均" }, { "id": "c027", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "始制有名，名亦既有，夫亦將知止", "kind": "note", "text": "自本自根，生天生地，始制有名也。既得其子，以知其母；子之依母，天之理也，故言知止也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "自本自根，生天生地，始制有名也。既得其子，以知其母；子之依母，天之理也，故言知止也。", "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": "始制有名，名亦既有，夫亦将知止" }, { "id": "c028", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "知止所以不殆", "kind": "note", "text": "子依母，物無傷害；人依道，理無危殆。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "子依母，物无伤害；人依道，理无危殆。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "lemmaSimp": "知止所以不殆" }, { "id": "c029", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道在天下，猶川谷與江海", "kind": "note", "text": "川谷上源而不竭，必以江海為本；以江海為本，復本而歸江海。明人從道而生，還須歸道；今不知歸，失於本也。亦言人有道，物歸之，如川谷歸江海也。", "authorNote": "李榮本作「譬道在天下，猶川谷與江海」，無「之」字。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "川谷上源而不竭，必以江海为本；以江海为本，复本而归江海。明人从道而生，还须归道；今不知归，失于本也。亦言人有道，物归之，如川谷归江海也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（李榮本作「譬道在天下，猶川谷與江海」，無「之」字。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "李荣本作「譬道在天下，犹川谷与江海」，无「之」字。", "lemmaSimp": "譬道在天下，犹川谷与江海" }, { "id": "c030", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s001" }, "lemma": "道常無名，樸雖小，天下不敢臣", "kind": "note", "text": "道之所以能常者，無名之體也。夫無名之體，亦謂之無名之樸。其體甚微眇，其道甚尊大，故為天地之始，而天下莫之敢臣也。", "authorNote": "陸希聲此章分兩段作傳，本站按文義分條。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "道之所以能常者，无名之体也。夫无名之体，亦谓之无名之朴。其体甚微眇，其道甚尊大，故为天地之始，而天下莫之敢臣也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲此章分兩段作傳，本站按文義分條。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声此章分两段作传，本站按文义分条。", "lemmaSimp": "道常无名，朴虽小，天下不敢臣" }, { "id": "c031", "block": 0, "source": "luxisheng", "target": { "start": "s002", "end": "s002" }, "lemma": "侯王若能守，萬物將自賓", "kind": "note", "text": "侯王能守此無名之樸，則萬物莫不賔服。故山高則牂羊至矣，水深則蛟龍至矣；山之不高，水之不深，神物且猶不至，而況於眾物哉！", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "侯王能守此无名之朴，则万物莫不賔服。故山高则牂羊至矣，水深则蛟龙至矣；山之不高，水之不深，神物且犹不至，而况于众物哉！", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "侯王若能守，万物将自宾" }, { "id": "c032", "block": 0, "source": "luxisheng", "target": { "start": "s003", "end": "s003" }, "lemma": "天地相合，以降甘露，人莫之令而自均", "kind": "note", "text": "夫天地中和之氣合，則膏露降於萬物，萬物均被其澤，莫有使之而然。侯王能法天地之中和，以守冲用之道，則德澤普於天下，天下莫知所以然。所謂侯王若能守，萬物將自賔也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫天地中和之气合，则膏露降于万物，万物均被其泽，莫有使之而然。侯王能法天地之中和，以守冲用之道，则德泽普于天下，天下莫知所以然。所谓侯王若能守，万物将自賔也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "天地相合，以降甘露，人莫之令而自均" }, { "id": "c033", "block": 0, "source": "luxisheng", "target": { "start": "s004", "end": "s004" }, "lemma": "始制有名，名亦既有，夫亦將知止", "kind": "note", "text": "所謂始者，即無名也。夫唯無名之體，故能制有名之用。亦既有名，名將遊矣，故亦將知止。止其所也：遊止其所，名止其實，事止其理；知止而止，故不至危殆。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "所谓始者，即无名也。夫唯无名之体，故能制有名之用。亦既有名，名将游矣，故亦将知止。止其所也：游止其所，名止其实，事止其理；知止而止，故不至危殆。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "始制有名，名亦既有，夫亦将知止" }, { "id": "c034", "block": 0, "source": "luxisheng", "target": { "start": "s004", "end": "s005" }, "lemma": "名亦既有，夫亦將知止，知止所以不殆", "kind": "note", "text": "然則所謂名止其實，亦實其名也。故循名而督實，按實而定名：名實相當則國治，名實不當則國亂。名生於實，實生於名，名實相生，反相為情。故有道之君操契以責名。名者，天下之網，聖人之符；張天下之網，用聖人之符，則萬物之情無所逃矣。故審其名以復其實，考其實以正其名，則是非之見若白黑。故判為兩，合為一；是非隨名實，賞罰隨是非。是以見其象，致其形，循其理，正其名，故曰名自命則事自定也。因名命之，隨事正之。故堯之治天下也以名，其名正而天下治；桀之治天下也亦以名，其名倚而天下亂。故名者，聖人之所重也。仲尼曰：必也正名乎！名不正則人主憂勞，人主憂勞則官職煩亂，白之顧益黑，求之而愈不得；名正則人主無憂勞，無憂勞則不役其耳目之主，而百度惟貞，因形而任，不制於物，無為而治，清靜以公，神通乎六合，意觀乎無窮，所謂知止不殆也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "然则所谓名止其实，亦实其名也。故循名而督实，按实而定名：名实相当则国治，名实不当则国乱。名生于实，实生于名，名实相生，反相为情。故有道之君操契以责名。名者，天下之网，圣人之符；张天下之网，用圣人之符，则万物之情无所逃矣。故审其名以复其实，考其实以正其名，则是非之见若白黑。故判为两，合为一；是非随名实，赏罚随是非。是以见其象，致其形，循其理，正其名，故曰名自命则事自定也。因名命之，随事正之。故尧之治天下也以名，其名正而天下治；桀之治天下也亦以名，其名倚而天下乱。故名者，圣人之所重也。仲尼曰：必也正名乎！名不正则人主忧劳，人主忧劳则官职烦乱，白之顾益黑，求之而愈不得；名正则人主无忧劳，无忧劳则不役其耳目之主，而百度惟贞，因形而任，不制于物，无为而治，清静以公，神通乎六合，意观乎无穷，所谓知止不殆也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "名亦既有，夫亦将知止，知止所以不殆" }, { "id": "c035", "block": 0, "source": "luxisheng", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之與江海", "kind": "note", "text": "夫江海者，川谷之所歸；無名者，有名之所止。譬諸天下之事，其歸於道如此。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫江海者，川谷之所归；无名者，有名之所止。譬诸天下之事，其归于道如此。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "譬道之在天下，犹川谷之与江海" }, { "id": "c036", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s001" }, "lemma": "道常無名，樸雖小，天下不敢臣", "kind": "note", "text": "道常無名。名之為道，則與道乖矣。方其无名，固未始有物也，其樸可謂小矣，而天下不敢臣。夫何故？天地資之以始，萬物恃之以生，則天下孰有敢臣其所自始與其所自生哉？", "authorNote": "呂惠卿此章整章一傳，本站按文義分條。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "道常无名。名之为道，则与道乖矣。方其无名，固未始有物也，其朴可谓小矣，而天下不敢臣。夫何故？天地资之以始，万物恃之以生，则天下孰有敢臣其所自始与其所自生哉？", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）（呂惠卿此章整章一傳，本站按文義分條。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "authorNoteSimp": "吕惠卿此章整章一传，本站按文义分条。", "lemmaSimp": "道常无名，朴虽小，天下不敢臣" }, { "id": "c037", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s001" }, "lemma": "天下不敢臣", "kind": "note", "text": "夫是之謂真君。萬物莫不有真君焉，是之謂也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "夫是之谓真君。万物莫不有真君焉，是之谓也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "天下不敢臣" }, { "id": "c038", "block": 0, "source": "lvhuiqing", "target": { "start": "s002", "end": "s002" }, "lemma": "侯王若能守，萬物將自賓", "kind": "note", "text": "侯王若能守，則是以真君君萬物，萬物孰有得其真君而不賔者乎？故曰：聖人作而萬物覩。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "侯王若能守，则是以真君君万物，万物孰有得其真君而不賔者乎？故曰：圣人作而万物覩。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "侯王若能守，万物将自宾" }, { "id": "c039", "block": 0, "source": "lvhuiqing", "target": { "start": "s003", "end": "s003" }, "lemma": "天地相合，以降甘露，人莫之令而自均", "kind": "note", "text": "至陰肅肅，至陽赫赫；肅肅出乎天，赫赫發乎地，兩者交通成和而物生焉。或為之紀而莫見其形。天地相合以降甘露，則交通成和之至也。侯王執道紀而萬物賔之也，亦若是而已，孰得見其形哉？故人莫之令而自均也。", "authorNote": "底本「夫是乏謂」，「乏」為「之」之訛，今正。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "至阴肃肃，至阳赫赫；肃肃出乎天，赫赫发乎地，两者交通成和而物生焉。或为之纪而莫见其形。天地相合以降甘露，则交通成和之至也。侯王执道纪而万物賔之也，亦若是而已，孰得见其形哉？故人莫之令而自均也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）（底本「夫是乏謂」，「乏」為「之」之訛，今正。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "authorNoteSimp": "底本「夫是乏谓」，「乏」为「之」之讹，今正。", "lemmaSimp": "天地相合，以降甘露，人莫之令而自均" }, { "id": "c040", "block": 0, "source": "lvhuiqing", "target": { "start": "s004", "end": "s005" }, "lemma": "始制有名，名亦既有，夫亦將知止，知止所以不殆", "kind": "note", "text": "无名之樸，无思也，无為也。工宰一動，則始制有名，而名亦既有矣。於是之時，亦將知止，則其安易持，其未兆易謀，其脆易破，其微易散，為之於未有，治之於未亂，則何始之有哉？此侯王所以守之之道也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "无名之朴，无思也，无为也。工宰一动，则始制有名，而名亦既有矣。于是之时，亦将知止，则其安易持，其未兆易谋，其脆易破，其微易散，为之于未有，治之于未乱，则何始之有哉？此侯王所以守之之道也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "始制有名，名亦既有，夫亦将知止，知止所以不殆" }, { "id": "c041", "block": 0, "source": "lvhuiqing", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之與江海", "kind": "note", "text": "譬道之在天下，猶川谷之與江海，則其有不歸之者耶？", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "譬道之在天下，犹川谷之与江海，则其有不归之者耶？", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "譬道之在天下，犹川谷之与江海" }, { "id": "c042", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s002" }, "lemma": "道常無名，樸雖小……萬物將自賓", "kind": "note", "text": "樸，性也。道常無名，則性亦不可名矣。故其為物，舒之無所不在，而歛之不盈毫末，此所以雖小而不可臣也。故匹夫之賤守之，則塵垢粃糠足以陶鑄堯舜；而侯王之尊不能守，則萬物不賔矣。", "authorNote": "蘇轍此章分四段作注，本站按文義分條。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "朴，性也。道常无名，则性亦不可名矣。故其为物，舒之无所不在，而歛之不盈毫末，此所以虽小而不可臣也。故匹夫之贱守之，则尘垢粃糠足以陶铸尧舜；而侯王之尊不能守，则万物不賔矣。", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍此章分四段作注，本站按文義分條。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙此章分四段作注，本站按文义分条。", "lemmaSimp": "道常无名，朴虽小……万物将自宾" }, { "id": "c043", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "天地相合，以降甘露，人莫之令而自均", "kind": "note", "text": "沖氣升降，相合為一，而降甘露，脗然被於萬物，無不均遍。聖人體至道以應諸有，亦露之無不及者，此所以能賔萬物也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "冲气升降，相合为一，而降甘露，脗然被于万物，无不均遍。圣人体至道以应诸有，亦露之无不及者，此所以能賔万物也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "天地相合，以降甘露，人莫之令而自均" }, { "id": "c044", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s005" }, "lemma": "始制有名，名亦既有，夫亦將知止，知止所以不殆", "kind": "note", "text": "聖人散樸為器，因器制名，豈其徇名而忘樸、逐末而喪本哉？蓋亦知復於性，是以乗萬變而不殆也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人散朴为器，因器制名，岂其徇名而忘朴、逐末而丧本哉？盖亦知复于性，是以乗万变而不殆也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "始制有名，名亦既有，夫亦将知止，知止所以不殆" }, { "id": "c045", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之與江海", "kind": "note", "text": "江海，水之鍾也；川谷，水之分也。道，萬物之宗也；萬物，道之末也。皆水也，故川谷歸其所鍾；皆道也，故萬物賔其所宗。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "江海，水之钟也；川谷，水之分也。道，万物之宗也；万物，道之末也。皆水也，故川谷归其所钟；皆道也，故万物賔其所宗。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "譬道之在天下，犹川谷之与江海" }, { "id": "c046", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "道常無名", "kind": "note", "text": "此言道也。", "authorNote": "吳澄此章為其第二十七章，分段作注。", "citation": "吳澄《道德真經注》", "textSimp": "此言道也。", "citationFull": "吳澄《道德真經注》（吳澄此章為其第二十七章，分段作注。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄此章为其第二十七章，分段作注。", "lemmaSimp": "道常无名" }, { "id": "c047", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "樸雖小，天下不敢臣……萬物將自賓", "kind": "note", "text": "樸指道言。道彌滿六合而歛之不盈一握，故曰小。至尊者道，故人之體此道者可以君天下，而天下不敢臣之。侯謂一國之君，王謂天下之君。若能守此道，則萬物尊之為主而將自賔矣。自者，非我欲其如此，而彼自如此也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "朴指道言。道弥满六合而歛之不盈一握，故曰小。至尊者道，故人之体此道者可以君天下，而天下不敢臣之。侯谓一国之君，王谓天下之君。若能守此道，则万物尊之为主而将自賔矣。自者，非我欲其如此，而彼自如此也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "朴虽小，天下不敢臣……万物将自宾" }, { "id": "c048", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "天地相合，以降甘露，人莫之令而自均", "kind": "note", "text": "道之功普遍於天下，譬如天地之氣相合而降為甘露，雖無人使令之而自能均及於萬物。萬物生畜於此道之中，故有道者可以為萬物之主而萬物咸賔焉。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "道之功普遍于天下，譬如天地之气相合而降为甘露，虽无人使令之而自能均及于万物。万物生畜于此道之中，故有道者可以为万物之主而万物咸賔焉。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "天地相合，以降甘露，人莫之令而自均" }, { "id": "c049", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "始制有名", "kind": "note", "text": "此言德也。始者，道也；制，制作也，猶言為也；有名者，德也。道無名，自道而為德則有名也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此言德也。始者，道也；制，制作也，犹言为也；有名者，德也。道无名，自道而为德则有名也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "始制有名" }, { "id": "c050", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s005" }, "lemma": "名亦既有，夫亦將知止，知止所以不殆", "kind": "note", "text": "道之無名而為德，則名亦既有矣，故人之用此德者，當知止於德，不可再降而下也。將，猶晋人將無同之將，辭之不迫者也。老子以道為上德，言在德之上；以仁為下德，言在德之下也。又言失道而後德，失德而後仁，失仁而後義，失義而後禮，故專言道德而搥提仁義，蓋以仁義下於德也。此章言德而曰夫亦將知止，其意若曰：自無適有，當知至於德而止，不可再適也。德之有名已下於道，復下於德可乎？知止於德則猶未遠於道也。不殆，不窮匱也，謂可長乆不敝壞也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "道之无名而为德，则名亦既有矣，故人之用此德者，当知止于德，不可再降而下也。将，犹晋人将无同之将，辞之不迫者也。老子以道为上德，言在德之上；以仁为下德，言在德之下也。又言失道而后德，失德而后仁，失仁而后义，失义而后礼，故专言道德而搥提仁义，盖以仁义下于德也。此章言德而曰夫亦将知止，其意若曰：自无适有，当知至于德而止，不可再适也。德之有名已下于道，复下于德可乎？知止于德则犹未远于道也。不殆，不穷匮也，谓可长乆不敝坏也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "名亦既有，夫亦将知止，知止所以不殆" }, { "id": "c051", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之與江海", "kind": "note", "text": "上文言自無而有，當止於德；此又言自有而無，當復於道。蓋道之在天下，猶江海為眾流之所歸；德者，猶谿谷之眾流。德而復歸於道，則猶谿谷之會同于江海。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "上文言自无而有，当止于德；此又言自有而无，当复于道。盖道之在天下，犹江海为众流之所归；德者，犹谿谷之众流。德而复归于道，则犹谿谷之会同于江海。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "譬道之在天下，犹川谷之与江海" }, { "id": "c052", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s001" }, "lemma": "道常無名，樸雖小，天下不敢臣", "kind": "note", "text": "此承上章不以兵强天下，因言人主當守道無為，則萬物賓而四海服，天地合而人民和，自然利濟無窮也。常者，終古不變之義。凡有名者，必遷變；道之所以不變者，以其無名也，故曰道常無名。樸，乃無名之譬。木之未制成器者，謂之樸；若制而成器，則有名矣。小，猶眇小，謂不足視也。且如合抱之材，智者所不顧；若取徑寸以為冠，則愚者亦尊焉。是以名為大，而以無名為小。甚言世人貴名，概以樸為不足視，故以道曰樸曰小也。然道雖樸小，而為天地萬物之本，即愚夫愚婦而亦知所尊，故曰天下不敢臣。但侯王不能守耳。", "authorNote": "憨山此章整章一注，本站按文義分條。", "citation": "釋德清《道德經解》", "textSimp": "此承上章不以兵强天下，因言人主当守道无为，则万物宾而四海服，天地合而人民和，自然利济无穷也。常者，终古不变之义。凡有名者，必迁变；道之所以不变者，以其无名也，故曰道常无名。朴，乃无名之譬。木之未制成器者，谓之朴；若制而成器，则有名矣。小，犹眇小，谓不足视也。且如合抱之材，智者所不顾；若取径寸以为冠，则愚者亦尊焉。是以名为大，而以无名为小。甚言世人贵名，概以朴为不足视，故以道曰朴曰小也。然道虽朴小，而为天地万物之本，即愚夫愚妇而亦知所尊，故曰天下不敢臣。但侯王不能守耳。", "citationFull": "釋德清《道德經解》（憨山此章整章一注，本站按文義分條。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山此章整章一注，本站按文义分条。", "lemmaSimp": "道常无名，朴虽小，天下不敢臣" }, { "id": "c053", "block": 0, "source": "hanshan", "target": { "start": "s002", "end": "s003" }, "lemma": "侯王若能守……民莫之令而自均", "kind": "note", "text": "藉使侯王若能守，則萬物自然賓服矣，奚假兵力哉？然兵者凶器，未必賓服一國，且上干和氣，必有凶年。若以道服之，不但萬物來賓，抑且和氣致祥，天地相合以降甘露。兵來未必盡和民人，若以道宥之，則民莫之令而自然均調，各遂其生。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "藉使侯王若能守，则万物自然宾服矣，奚假兵力哉？然兵者凶器，未必宾服一国，且上干和气，必有凶年。若以道服之，不但万物来宾，抑且和气致祥，天地相合以降甘露。兵来未必尽和民人，若以道宥之，则民莫之令而自然均调，各遂其生。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "侯王若能守……民莫之令而自均" }, { "id": "c054", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s005" }, "lemma": "始制有名……知止所以不殆", "kind": "note", "text": "無名之樸，利濟如此，惜乎侯王不能守之善用耳。若散樸為器，始制則有名矣。始，猶方才也，謂樸本無名，方才制作，則有名生焉。且從無名而有名，既有名而名又有名，將不知其所止矣。莊子所謂從有適有，巧曆不能得，故曰名亦既有。而殉名者愈流愈下，逐末忘本，不知其返矣。故老子戒之曰：夫名者，不可馳騖而不返，亦將知止而自足；苟不知止足，則危殆而不安。知止所以不殆也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "无名之朴，利济如此，惜乎侯王不能守之善用耳。若散朴为器，始制则有名矣。始，犹方才也，谓朴本无名，方才制作，则有名生焉。且从无名而有名，既有名而名又有名，将不知其所止矣。庄子所谓从有适有，巧历不能得，故曰名亦既有。而殉名者愈流愈下，逐末忘本，不知其返矣。故老子戒之曰：夫名者，不可驰骛而不返，亦将知止而自足；苟不知止足，则危殆而不安。知止所以不殆也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "始制有名……知止所以不殆" }, { "id": "c055", "block": 0, "source": "hanshan", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之於江海也", "kind": "note", "text": "由是而知道在天下，為萬物之宗，流潤無窮，猶川谷之於江海也。然江海所以流潤於川谷，川谷無不歸宗於江海。以譬道散於萬物，萬物莫不賓服於大道，此自然之勢也。意明侯王若能守，其效神速於此。", "authorNote": "憨山本末有「也」字。", "citation": "釋德清《道德經解》", "textSimp": "由是而知道在天下，为万物之宗，流润无穷，犹川谷之于江海也。然江海所以流润于川谷，川谷无不归宗于江海。以譬道散于万物，万物莫不宾服于大道，此自然之势也。意明侯王若能守，其效神速于此。", "citationFull": "釋德清《道德經解》（憨山本末有「也」字。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山本末有「也」字。", "lemmaSimp": "譬道之在天下，犹川谷之于江海也" }, { "id": "c056", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s002" }, "lemma": "道常無名……萬物將自賓", "kind": "note", "text": "道，即所謂常道也。道以無名為常，故但可名以無名之樸而已。樸之為物，未琱未琢，其體希微而不可見，故無名。然天地之始，萬物恃之以生，則天下孰敢臣其所自生與其所自始者哉？侯王若能守，是見小曰明者也，知子守母者也。守之以主萬物，而萬物有不賓者乎？", "authorNote": "魏源此章為其第二十七章，本站按文義分條。", "citation": "魏源《老子本義》", "textSimp": "道，即所谓常道也。道以无名为常，故但可名以无名之朴而已。朴之为物，未雕未琢，其体希微而不可见，故无名。然天地之始，万物恃之以生，则天下孰敢臣其所自生与其所自始者哉？侯王若能守，是见小曰明者也，知子守母者也。守之以主万物，而万物有不宾者乎？", "citationFull": "魏源《老子本義》（魏源此章為其第二十七章，本站按文義分條。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源此章为其第二十七章，本站按文义分条。", "lemmaSimp": "道常无名……万物将自宾" }, { "id": "c057", "block": 0, "source": "weiyuan", "target": { "start": "s003", "end": "s003" }, "lemma": "天地相合，以降甘露，人莫之令而自均", "kind": "note", "text": "譬猶陰陽交和，成雨露以生萬物，雖無人使令之而自溥徧。侯王執道紀，莫之令而萬物自賓，亦猶是耳。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "譬犹阴阳交和，成雨露以生万物，虽无人使令之而自溥徧。侯王执道纪，莫之令而万物自宾，亦犹是耳。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "天地相合，以降甘露，人莫之令而自均" }, { "id": "c058", "block": 0, "source": "weiyuan", "target": { "start": "s004", "end": "s005" }, "lemma": "始制有名，名亦既有，夫亦將知止，知止所以不殆", "kind": "note", "text": "夫侯王之守樸，守其無名者而已。守其無名，始可以制有名。制者，裁其樸而分之，禮樂政刑皆自取也。然苟逐末而忘本，將愈遠而失宗，是故無過恃，無多求，仍貴其止。止者，鎮之以無名之樸而已。由無名以制有名，故器以生；復以有名守無名，故樸不散。夫何不知常妄作凶之有？", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "夫侯王之守朴，守其无名者而已。守其无名，始可以制有名。制者，裁其朴而分之，礼乐政刑皆自取也。然苟逐末而忘本，将愈远而失宗，是故无过恃，无多求，仍贵其止。止者，镇之以无名之朴而已。由无名以制有名，故器以生；复以有名守无名，故朴不散。夫何不知常妄作凶之有？", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "始制有名，名亦既有，夫亦将知止，知止所以不殆" }, { "id": "c059", "block": 0, "source": "weiyuan", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之於江海", "kind": "note", "text": "是故道之在天下，猶水之在江海，自本而末，末而不離其本也。為侯王者，可不守樸以御物乎？", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "是故道之在天下，犹水之在江海，自本而末，末而不离其本也。为侯王者，可不守朴以御物乎？", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "譬道之在天下，犹川谷之于江海" }, { "id": "c060", "block": 0, "source": "wangfuzhi", "target": { "start": "s003", "end": "s005" }, "lemma": "天地相合……知止可以不殆", "kind": "note", "text": "因於大始者無名，止於己然者有名。然既有名而能止之，則前名成而後名猶不立，過此以往，仍可為大始。天地，質也；甘露，沖也；升於地而地不居功，降自天而天不終有，是既止以後之自然；且莫令而自均，後天之沖，合於先天，況夫未始有夫有止者乎？", "authorNote": "王夫之此章經文作「天下莫能臣」「知止可以不殆」。", "citation": "王夫之《老子衍》", "textSimp": "因于大始者无名，止于己然者有名。然既有名而能止之，则前名成而后名犹不立，过此以往，仍可为大始。天地，质也；甘露，冲也；升于地而地不居功，降自天而天不终有，是既止以后之自然；且莫令而自均，后天之冲，合于先天，况夫未始有夫有止者乎？", "citationFull": "王夫之《老子衍》（王夫之此章經文作「天下莫能臣」「知止可以不殆」。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章经文作「天下莫能臣」「知止可以不殆」。", "lemmaSimp": "天地相合……知止可以不殆" }, { "id": "c061", "block": 0, "source": "wangfuzhi", "target": { "start": "s006", "end": "s006" }, "lemma": "譬道之在天下，猶川谷之於江海", "kind": "note", "text": "川谷能成江海，江海不能反川谷；道散而為天下，天下不能反而為道。", "authorNote": "此條附於王夫之本章經文之後，與下段衍文相應。", "citation": "王夫之《老子衍》", "textSimp": "川谷能成江海，江海不能反川谷；道散而为天下，天下不能反而为道。", "citationFull": "王夫之《老子衍》（此條附於王夫之本章經文之後，與下段衍文相應。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "此条附于王夫之本章经文之后，与下段衍文相应。", "lemmaSimp": "譬道之在天下，犹川谷之于江海" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 4, "char": "道常無名", "charSimp": "道常无名", "startSimp": 0, "endSimp": 4, "pinyin": "dào cháng wú míng", "gloss": "道恆常而沒有名稱。", "glossSimp": "道恒常而没有名称。", "general": "河上公以道能陰陽弛張、能大能小、能存能亡，故無常名，樸為妙本；王弼以無形不繫、常不可名，故以無名為常；唐玄宗以應用非一，故於常無名；李榮以有名之物普悉無常，理歸常道；陸希聲以無名之體為道之所以常；吳澄謂此言道；憨山以道終古不變，以其無名。", "generalSimp": "河上公以道能阴阳弛张、能大能小、能存能亡，故无常名，朴为妙本；王弼以无形不系、常不可名，故以无名为常；唐玄宗以应用非一，故于常无名；李荣以有名之物普悉无常，理归常道；陆希声以无名之体为道之所以常；吴澄谓此言道；憨山以道终古不变，以其无名。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注", "御疏", "李榮注", "陸希聲傳", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "御注", "御疏", "李荣注", "陆希声传", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n002", "sentenceId": "s001", "start": 5, "end": 8, "char": "樸雖小", "charSimp": "朴虽小", "startSimp": 5, "endSimp": 8, "pinyin": "pǔ suī xiǎo", "gloss": "樸雖然微小。樸，未雕琢的木料，喻道之無名。", "glossSimp": "朴虽然微小。朴，未雕琢的木料，喻道之无名。", "general": "王弼以樸之為物以無為心、亦無名，憒然不偏、近於無有，故莫能臣；河上公以樸為妙本，精一而應用匠成，通生一切則至大；李榮以樸為本，常道妙本非大非小；陸希聲以無名之體亦謂之無名之樸，其體微眇、其道尊大；蘇轍以樸為性，舒之無所不在、歛之不盈毫末；吳澄以樸指道，道彌滿六合而歛之不盈一握；憨山以樸為無名之譬，木未製成器者謂之樸；魏源以樸未琱未琢、其體希微而不可見。", "generalSimp": "王弼以朴之为物以无为心、亦无名，愦然不偏、近于无有，故莫能臣；河上公以朴为妙本，精一而应用匠成，通生一切则至大；李荣以朴为本，常道妙本非大非小；陆希声以无名之体亦谓之无名之朴，其体微眇、其道尊大；苏辙以朴为性，舒之无所不在、歛之不盈毫末；吴澄以朴指道，道弥满六合而歛之不盈一握；憨山以朴为无名之譬，木未制成器者谓之朴；魏源以朴未雕未琢、其体希微而不可见。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "王弼注", "河上公注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n003", "sentenceId": "s001", "start": 11, "end": 14, "char": "莫能臣", "charSimp": "莫能臣", "startSimp": 11, "endSimp": 14, "pinyin": "mò néng chén", "gloss": "沒有誰能使它臣服。臣，以之為臣。", "glossSimp": "没有谁能使它臣服。臣，以之为臣。", "general": "王弼謂智者、勇者、巧者、力者皆可臣使，唯樸憒然不偏、近於無有，故莫能臣；河上公謂妙本精一、應用匠成，故無敢以道為臣；李榮謂雖大不可貴、雖小不可賤；陸希聲謂無名之體為天地之始，天下莫之敢臣；呂惠卿謂天地資之以始、萬物恃之以生，孰敢臣其所自始與所自生；蘇轍謂匹夫守之足以陶鑄堯舜，侯王不能守則萬物不賓；吳澄謂至尊者道，體此道者可以君天下而天下不敢臣之；憨山謂道雖樸小，而為天地萬物之本，故天下不敢臣。", "generalSimp": "王弼谓智者、勇者、巧者、力者皆可臣使，唯朴愦然不偏、近于无有，故莫能臣；河上公谓妙本精一、应用匠成，故无敢以道为臣；李荣谓虽大不可贵、虽小不可贱；陆希声谓无名之体为天地之始，天下莫之敢臣；吕惠卿谓天地资之以始、万物恃之以生，孰敢臣其所自始与所自生；苏辙谓匹夫守之足以陶铸尧舜，侯王不能守则万物不宾；吴澄谓至尊者道，体此道者可以君天下而天下不敢臣之；憨山谓道虽朴小，而为天地万物之本，故天下不敢臣。", "variants": [ "天下不敢臣" ], "variantsSimp": [ "天下不敢臣" ], "refs": [ "王弼注", "河上公注", "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" ], "refsSimp": [ "王弼注", "河上公注", "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" ] }, { "id": "n004", "sentenceId": "s002", "start": 0, "end": 2, "char": "侯王", "charSimp": "侯王", "startSimp": 0, "endSimp": 2, "pinyin": "hóu wáng", "gloss": "侯與王；侯為一國之君，王為天下之君。", "glossSimp": "侯与王；侯为一国之君，王为天下之君。", "general": "吳澄分釋侯謂一國之君、王謂天下之君；唐玄宗謂侯王若能守道精一則萬物自賓；李榮作「王侯」，謂天王諸侯若能抱道；魏源從傅奕本作「侯王若能守」，一本下有「之」字。", "generalSimp": "吴澄分释侯谓一国之君、王谓天下之君；唐玄宗谓侯王若能守道精一则万物自宾；李荣作「王侯」，谓天王诸侯若能抱道；魏源从傅奕本作「侯王若能守」，一本下有「之」字。", "variants": [ "王侯" ], "variantsSimp": [ "王侯" ], "refs": [ "吳澄道德真經注", "御注", "御疏", "李榮注", "魏源老子本義" ], "refsSimp": [ "吴澄道德真经注", "御注", "御疏", "李荣注", "魏源老子本义" ] }, { "id": "n005", "sentenceId": "s002", "start": 10, "end": 12, "char": "自賓", "charSimp": "自宾", "startSimp": 10, "endSimp": 12, "pinyin": "zì bīn", "gloss": "自動賓服、歸附。", "glossSimp": "自动宾服、归附。", "general": "王弼以抱樸為無、不以物累其真、不以欲害其神，則物自賓而道自得；唐玄宗御注以守道精一、無為而化，則萬物將自賓服；李榮謂天王諸侯若能抱道，遐邇人物自然賓服；陸希聲以山高水深則神物自至喻之；吳澄謂自者非我欲其如此而彼自如此；憨山謂奚假兵力；魏源謂守之以主萬物而萬物有不賓者乎。", "generalSimp": "王弼以抱朴为无、不以物累其真、不以欲害其神，则物自宾而道自得；唐玄宗御注以守道精一、无为而化，则万物将自宾服；李荣谓天王诸侯若能抱道，遐迩人物自然宾服；陆希声以山高水深则神物自至喻之；吴澄谓自者非我欲其如此而彼自如此；憨山谓奚假兵力；魏源谓守之以主万物而万物有不宾者乎。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "李榮注", "陸希聲傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "王弼注", "御注", "御疏", "李荣注", "陆希声传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n006", "sentenceId": "s003", "start": 7, "end": 9, "char": "甘露", "charSimp": "甘露", "startSimp": 7, "endSimp": 9, "pinyin": "gān lù", "gloss": "甘美的露水；舊注多以為和氣所生之瑞。", "glossSimp": "甘美的露水；旧注多以为和气所生之瑞。", "general": "河上公以甘露為和氣之液，人君守道德合天地則嘉瑞自臻；王弼謂天地相合則甘露不求而自降；唐玄宗御疏以二氣交泰、降灑甘露為善瑞侯王；李榮謂德合天地則甘露降、醴泉出；陸希聲以天地中和之氣合則膏露降於萬物；呂惠卿以至陰至陽交通成和，甘露為成和之至；蘇轍以沖氣升降相合為一而降甘露，無不均遍；吳澄以天地之氣相合而降為甘露，無人使令而自均及萬物；憨山謂和氣致祥；魏源謂陰陽交和成雨露以生萬物。", "generalSimp": "河上公以甘露为和气之液，人君守道德合天地则嘉瑞自臻；王弼谓天地相合则甘露不求而自降；唐玄宗御疏以二气交泰、降洒甘露为善瑞侯王；李荣谓德合天地则甘露降、醴泉出；陆希声以天地中和之气合则膏露降于万物；吕惠卿以至阴至阳交通成和，甘露为成和之至；苏辙以冲气升降相合为一而降甘露，无不均遍；吴澄以天地之气相合而降为甘露，无人使令而自均及万物；憨山谓和气致祥；魏源谓阴阳交和成雨露以生万物。", "variants": [ "膏露" ], "variantsSimp": [ "膏露" ], "refs": [ "河上公注", "王弼注", "御疏", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "御疏", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n007", "sentenceId": "s003", "start": 15, "end": 17, "char": "自均", "charSimp": "自均", "startSimp": 15, "endSimp": 17, "pinyin": "zì jūn", "gloss": "自然均平、普遍均沾。", "glossSimp": "自然均平、普遍均沾。", "general": "河上公謂人無命令而化自均平；王弼謂我守真性無為則民不令而自均；李榮謂上如摽枝、人如野鹿，不須教令自然大平；呂惠卿謂侯王執道紀而萬物賓之，故人莫之令而自均；蘇轍謂甘露被於萬物無不均遍；吳澄謂雖無人使令而自能均及於萬物；憨山謂以道宥之則民莫之令而自然均調；魏源謂雖無人使令而自溥徧。", "generalSimp": "河上公谓人无命令而化自均平；王弼谓我守真性无为则民不令而自均；李荣谓上如摽枝、人如野鹿，不须教令自然大平；吕惠卿谓侯王执道纪而万物宾之，故人莫之令而自均；苏辙谓甘露被于万物无不均遍；吴澄谓虽无人使令而自能均及于万物；憨山谓以道宥之则民莫之令而自然均调；魏源谓虽无人使令而自溥徧。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "李榮注", "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", "李荣注", "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": "n008", "sentenceId": "s004", "start": 0, "end": 4, "char": "始制有名", "charSimp": "始制有名", "startSimp": 0, "endSimp": 4, "pinyin": "shǐ zhì yǒu míng", "gloss": "開始制作制度，於是有了名稱。制，制作、裁制。", "glossSimp": "开始制作制度，于是有了名称。制，制作、裁制。", "general": "王弼以始制為樸散始為官長之時，立名分以定尊卑；河上公以始為道、有名為萬物，道無名能制有名；唐玄宗御注以人君以道致平，始能制御有名之物；李榮以自本自根、生天生地為始制有名；陸希聲以始即無名，唯無名之體能制有名之用；呂惠卿以工宰一動則始制有名；蘇轍以聖人散樸為器、因器制名；吳澄以始者道也、有名者德也，道無名而為德則有名；憨山以散樸為器、方才制作則有名；魏源以制者裁其樸而分之，禮樂政刑皆自取。", "generalSimp": "王弼以始制为朴散始为官长之时，立名分以定尊卑；河上公以始为道、有名为万物，道无名能制有名；唐玄宗御注以人君以道致平，始能制御有名之物；李荣以自本自根、生天生地为始制有名；陆希声以始即无名，唯无名之体能制有名之用；吕惠卿以工宰一动则始制有名；苏辙以圣人散朴为器、因器制名；吴澄以始者道也、有名者德也，道无名而为德则有名；憨山以散朴为器、方才制作则有名；魏源以制者裁其朴而分之，礼乐政刑皆自取。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "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": [ "王弼注", "河上公注", "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": "n009", "sentenceId": "s004", "start": 13, "end": 15, "char": "知止", "charSimp": "知止", "startSimp": 13, "endSimp": 15, "pinyin": "zhī zhǐ", "gloss": "知道適可而止、止於其所。", "glossSimp": "知道适可而止、止于其所。", "general": "河上公謂有名之法盡有情欲，叛道離德則身致毀辱；王弼謂過此以往將爭錐刀之末，故知止；唐玄宗御注謂有名之物知依止於侯王；李榮謂既得其子以知其母，子之依母乃天之理；陸希聲謂遊止其所、名止其實、事止其理；呂惠卿引老子「為之於未有，治之於未亂」；吳澄謂當知止於德，不可再降而下；憨山謂殉名者逐末忘本，不可馳騖而不返；魏源謂止者鎮之以無名之樸。", "generalSimp": "河上公谓有名之法尽有情欲，叛道离德则身致毁辱；王弼谓过此以往将争锥刀之末，故知止；唐玄宗御注谓有名之物知依止于侯王；李荣谓既得其子以知其母，子之依母乃天之理；陆希声谓游止其所、名止其实、事止其理；吕惠卿引老子「为之于未有，治之于未乱」；吴澄谓当知止于德，不可再降而下；憨山谓殉名者逐末忘本，不可驰骛而不返；魏源谓止者镇之以无名之朴。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "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" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "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" ] }, { "id": "n010", "sentenceId": "s005", "start": 4, "end": 6, "char": "不殆", "charSimp": "不殆", "startSimp": 4, "endSimp": 6, "pinyin": "bù dài", "gloss": "沒有危險。殆，危殆。", "glossSimp": "没有危险。殆，危殆。", "general": "王弼謂任名以號物則失治之母，故知止所以不殆；成玄英謂筌蹄既忘、妙理斯得，止名會實故無危殆；唐玄宗御注謂知依止有道之君故無危殆；李榮謂子依母則物無傷害、人依道則理無危殆；吳澄以不殆為不窮匱、可長久不敝壞；憨山謂不知止足則危殆而不安；蘇轍謂知復於性是以乘萬變而不殆。", "generalSimp": "王弼谓任名以号物则失治之母，故知止所以不殆；成玄英谓筌蹄既忘、妙理斯得，止名会实故无危殆；唐玄宗御注谓知依止有道之君故无危殆；李荣谓子依母则物无伤害、人依道则理无危殆；吴澄以不殆为不穷匮、可长久不敝坏；憨山谓不知止足则危殆而不安；苏辙谓知复于性是以乘万变而不殆。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏", "御注", "御疏", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "成玄英疏", "御注", "御疏", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n011", "sentenceId": "s006", "start": 8, "end": 10, "char": "川谷", "charSimp": "川谷", "startSimp": 8, "endSimp": 10, "pinyin": "chuān gǔ", "gloss": "河谷、溪流。", "glossSimp": "河谷、溪流。", "general": "王弼謂川谷求江海，非江海召之，不召不求而自歸；李榮謂川谷上源不竭必以江海為本，復本而歸江海；陸希聲謂江海為川谷所歸、無名為有名所止；蘇轍謂川谷水之分、江海為水之鍾；吳澄以德為谿谷之眾流、道為江海；王夫之謂川谷能成江海、江海不能反川谷。", "generalSimp": "王弼谓川谷求江海，非江海召之，不召不求而自归；李荣谓川谷上源不竭必以江海为本，复本而归江海；陆希声谓江海为川谷所归、无名为有名所止；苏辙谓川谷水之分、江海为水之钟；吴澄以德为谿谷之众流、道为江海；王夫之谓川谷能成江海、江海不能反川谷。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "王夫之老子衍" ], "refsSimp": [ "王弼注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "王夫之老子衍" ] }, { "id": "n012", "sentenceId": "s006", "start": 12, "end": 14, "char": "江海", "charSimp": "江海", "startSimp": 12, "endSimp": 14, "pinyin": "jiāng hǎi", "gloss": "江與海；喻道為眾流所歸。", "glossSimp": "江与海；喻道为众流所归。", "general": "王弼以江海喻道，川谷喻有名，不召而自歸；唐玄宗御注謂天應有道之君，猶川谷之與江海通流；李榮謂江海為川谷之本；蘇轍謂江海為水之鍾、道為萬物之宗；吳澄謂道在天下猶江海為眾流所歸；魏源謂道在天下猶水在江海，自本而末、末不離本。", "generalSimp": "王弼以江海喻道，川谷喻有名，不召而自归；唐玄宗御注谓天应有道之君，犹川谷之与江海通流；李荣谓江海为川谷之本；苏辙谓江海为水之钟、道为万物之宗；吴澄谓道在天下犹江海为众流所归；魏源谓道在天下犹水在江海，自本而末、末不离本。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "李榮注", "蘇轍老子解", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "王弼注", "御注", "御疏", "李荣注", "苏辙老子解", "吴澄道德真经注", "魏源老子本义" ] } ], "glossary": { "道常無名": "道恆常而沒有名稱。常，恆常；無名，不可以名相稱。", "樸": "未雕琢的木料，喻道之無名、精一。", "樸雖小": "樸雖然微小。樸，未雕琢的木料，喻道之無名。", "侯王": "侯與王；侯為一國之君，王為天下之君。", "莫能臣": "沒有誰能使它臣服。臣，以之為臣。", "自賓": "自動賓服、歸附。賓，賓服。", "甘露": "甘美的露水；舊注多以為和氣所生之瑞。", "自均": "自然均平、普遍均沾。", "始制有名": "開始制作制度，於是有了名稱。制，制作、裁制。", "名分": "名位與職分。", "知止": "知道適可而止、止於其所。", "不殆": "沒有危險。殆，危殆。", "錐刀之末": "錐尖刀鋒之末，喻極細微的利益。", "川谷": "河谷、溪流。", "江海": "江與海；喻道為眾流所歸。", "沖氣": "沖和之氣，陰陽交通所生。", "聖德": "河上公本章章題，謂聖人守道之德。", "道常無名章": "唐玄宗本章章題。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「聖德第三十二」，唐玄宗題「道常無名章第三十二」，王弼本無章題。吳澄以此章為其第二十七章；魏源亦以此章為其第二十七章。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「圣德第三十二」，唐玄宗题「道常无名章第三十二」，王弼本无章题。吴澄以此章为其第二十七章；魏源亦以此章为其第二十七章。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": "樸雖小", "text": "通行王弼本、河上公、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之皆有「樸雖小」；《道藏》本王弼注經文無此三字，而注文有「樸之為物」云云；焦竑云一本無「樸雖小」三字。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、李榮《道德真經注》、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》、王夫之《老子衍》、焦竑《老子翼》", "textSimp": "通行王弼本、河上公、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之皆有「朴虽小」；《道藏》本王弼注经文无此三字，而注文有「朴之为物」云云；焦竑云一本无「朴虽小」三字。", "headwordSimp": "朴虽小", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、李荣《道德真经注》、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》、王夫之《老子衍》、焦竑《老子翼》", "id": "k002" }, { "sentenceId": "s001", "headword": "天下莫能臣", "text": "王弼、魏源、王夫之作「天下莫能臣」；河上公、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山作「天下不敢臣」；王弼「臣」下有「也」字，諸本多無。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、李榮《道德真經注》、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》、王夫之《老子衍》", "textSimp": "王弼、魏源、王夫之作「天下莫能臣」；河上公、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山作「天下不敢臣」；王弼「臣」下有「也」字，诸本多无。", "headwordSimp": "天下莫能臣", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、李荣《道德真经注》、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》、王夫之《老子衍》", "id": "k003" }, { "sentenceId": "s002", "headword": "侯王若能守之", "text": "王弼、王夫之有「守之」之「之」；河上公、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源無「之」。梁武帝、傅奕本作「王侯」；焦竑云一本「萬物」作「天下」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、李榮《道德真經注》、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》、王夫之《老子衍》", "textSimp": "王弼、王夫之有「守之」之「之」；河上公、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源无「之」。梁武帝、傅奕本作「王侯」；焦竑云一本「万物」作「天下」。", "headwordSimp": "侯王若能守之", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、李荣《道德真经注》、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》、王夫之《老子衍》", "id": "k004" }, { "sentenceId": "s003", "headword": "民莫之令", "text": "王弼、憨山、王夫之作「民莫之令」；河上公、李榮、陸希聲、呂惠卿、吳澄、魏源作「人莫之令」；傅奕本「人」作「民」，「均」下有「焉」字。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、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》", "textSimp": "王弼、憨山、王夫之作「民莫之令」；河上公、李荣、陆希声、吕惠卿、吴澄、魏源作「人莫之令」；傅奕本「人」作「民」，「均」下有「焉」字。", "headwordSimp": "民莫之令", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、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": "k005" }, { "sentenceId": "s004", "headword": "始制有名", "text": "河上公、王弼、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、憨山、魏源連「始制有名，名亦既有」為一讀；吳澄分「始制有名」與「名亦既有」以下為兩段。本站從通行讀法分句。", "source": "河上公《老子道德經章句》、王弼《老子道德經注》、《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": "河上公、王弼、唐玄宗、李荣、陆希声、吕惠卿、苏辙、憨山、魏源连「始制有名，名亦既有」为一读；吴澄分「始制有名」与「名亦既有」以下为两段。本站从通行读法分句。", "headwordSimp": "始制有名", "sourceSimp": "河上公《老子道德经章句》、王弼《老子道德经注》、《玄德纂疏》所引诸家、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、憨山《道德经解》、魏源《老子本义》", "id": "k006" }, { "sentenceId": "s005", "headword": "知止所以不殆", "text": "王弼、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「知止所以不殆」；王夫之作「知止可以不殆」；《玄德纂疏》分段經文作「知止不殆」。", "source": "王弼《老子道德經注》、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》、王夫之《老子衍》、《玄德纂疏》", "textSimp": "王弼、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「知止所以不殆」；王夫之作「知止可以不殆」；《玄德纂疏》分段经文作「知止不殆」。", "headwordSimp": "知止所以不殆", "sourceSimp": "王弼《老子道德经注》、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》、王夫之《老子衍》、《玄德纂疏》", "id": "k007" }, { "sentenceId": "s006", "headword": "譬道之在天下，猶川谷之與江海", "text": "王弼、河上公、李榮、陸希聲、呂惠卿、蘇轍、吳澄作「與江海」；魏源、王夫之作「之於江海」；憨山作「之於江海也」，末有「也」字；傅奕本無「道」字，「于」作「與」，末有「也」字。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、李榮《道德真經注》、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》、王夫之《老子衍》", "textSimp": "王弼、河上公、李荣、陆希声、吕惠卿、苏辙、吴澄作「与江海」；魏源、王夫之作「之于江海」；憨山作「之于江海也」，末有「也」字；傅奕本无「道」字，「于」作「与」，末有「也」字。", "headwordSimp": "譬道之在天下，犹川谷之与江海", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、李荣《道德真经注》、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》、王夫之《老子衍》", "id": "k008" }, { "sentenceId": "s001", "headword": "王弼經文與注文", "text": "《道藏》本王弼注經文無「樸雖小」三字，而注文云「樸之為物，以無為心也，亦無名」，可證經文原有「樸」；焦竑《老子翼》所引王弼注有節文，作「朴之为物无心亦无名」。本站經文從通行本，注文從《道藏》本。", "source": "王弼《老子道德經注》、焦竑《老子翼》", "textSimp": "《道藏》本王弼注经文无「朴虽小」三字，而注文云「朴之为物，以无为心也，亦无名」，可证经文原有「朴」；焦竑《老子翼》所引王弼注有节文，作「朴之为物无心亦无名」。本站经文从通行本，注文从《道藏》本。", "headwordSimp": "王弼经文与注文", "sourceSimp": "王弼《老子道德经注》、焦竑《老子翼》", "id": "k009" }, { "sentenceId": "s001", "headword": "河上公、成玄英、唐玄宗出處", "text": "河上公、成玄英、唐玄宗御注御疏此章據《玄德纂疏》卷九所引；嚴遵《指歸》道經原卷缺佚，《玄德纂疏》卷九無此章輯文，故不列；俞樾《諸子平議》此章未列。", "source": "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》（以上據《玄德纂疏》卷九所引）、嚴遵《道德真經指歸》、俞樾《諸子平議·老子平議》", "textSimp": "河上公、成玄英、唐玄宗御注御疏此章据《玄德纂疏》卷九所引；严遵《指归》道经原卷缺佚，《玄德纂疏》卷九无此章辑文，故不列；俞樾《诸子平议》此章未列。", "headwordSimp": "河上公、成玄英、唐玄宗出处", "sourceSimp": "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》（以上据《玄德纂疏》卷九所引）、严遵《道德真经指归》、俞樾《诸子平议·老子平议》", "id": "k010" } ], "glossarySimp": { "道常无名": "道恒常而没有名称。常，恒常；无名，不可以名相称。", "朴": "未雕琢的木料，喻道之无名、精一。", "朴虽小": "朴虽然微小。朴，未雕琢的木料，喻道之无名。", "侯王": "侯与王；侯为一国之君，王为天下之君。", "莫能臣": "没有谁能使它臣服。臣，以之为臣。", "自宾": "自动宾服、归附。宾，宾服。", "甘露": "甘美的露水；旧注多以为和气所生之瑞。", "自均": "自然均平、普遍均沾。", "始制有名": "开始制作制度，于是有了名称。制，制作、裁制。", "名分": "名位与职分。", "知止": "知道适可而止、止于其所。", "不殆": "没有危险。殆，危殆。", "锥刀之末": "锥尖刀锋之末，喻极细微的利益。", "川谷": "河谷、溪流。", "江海": "江与海；喻道为众流所归。", "冲气": "冲和之气，阴阳交通所生。", "圣德": "河上公本章章题，谓圣人守道之德。", "道常无名章": "唐玄宗本章章题。" }, "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": "道常無名", "headwordSimp": "道常无名", "pinyin": "dào cháng wú míng", "gloss": "道恆常而沒有名稱。", "glossSimp": "道恒常而没有名称。", "general": "河上公以道能陰陽弛張、能大能小、能存能亡，故無常名，樸為妙本；王弼以無形不繫、常不可名，故以無名為常；唐玄宗以應用非一，故於常無名；李榮以有名之物普悉無常，理歸常道；陸希聲以無名之體為道之所以常；吳澄謂此言道；憨山以道終古不變，以其無名。", "generalSimp": "河上公以道能阴阳弛张、能大能小、能存能亡，故无常名，朴为妙本；王弼以无形不系、常不可名，故以无名为常；唐玄宗以应用非一，故于常无名；李荣以有名之物普悉无常，理归常道；陆希声以无名之体为道之所以常；吴澄谓此言道；憨山以道终古不变，以其无名。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注", "御疏", "李榮注", "陸希聲傳", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "御注", "御疏", "李荣注", "陆希声传", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "道常無名", "formSimp": "道常无名", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "樸雖小", "headwordSimp": "朴虽小", "pinyin": "pǔ suī xiǎo", "gloss": "樸雖然微小。樸，未雕琢的木料，喻道之無名。", "glossSimp": "朴虽然微小。朴，未雕琢的木料，喻道之无名。", "general": "王弼以樸之為物以無為心、亦無名，憒然不偏、近於無有，故莫能臣；河上公以樸為妙本，精一而應用匠成，通生一切則至大；李榮以樸為本，常道妙本非大非小；陸希聲以無名之體亦謂之無名之樸，其體微眇、其道尊大；蘇轍以樸為性，舒之無所不在、歛之不盈毫末；吳澄以樸指道，道彌滿六合而歛之不盈一握；憨山以樸為無名之譬，木未製成器者謂之樸；魏源以樸未琱未琢、其體希微而不可見。", "generalSimp": "王弼以朴之为物以无为心、亦无名，愦然不偏、近于无有，故莫能臣；河上公以朴为妙本，精一而应用匠成，通生一切则至大；李荣以朴为本，常道妙本非大非小；陆希声以无名之体亦谓之无名之朴，其体微眇、其道尊大；苏辙以朴为性，舒之无所不在、歛之不盈毫末；吴澄以朴指道，道弥满六合而歛之不盈一握；憨山以朴为无名之譬，木未制成器者谓之朴；魏源以朴未雕未琢、其体希微而不可见。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "王弼注", "河上公注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "樸雖小", "formSimp": "朴虽小", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "莫能臣", "headwordSimp": "莫能臣", "pinyin": "mò néng chén", "gloss": "沒有誰能使它臣服。臣，以之為臣。", "glossSimp": "没有谁能使它臣服。臣，以之为臣。", "general": "王弼謂智者、勇者、巧者、力者皆可臣使，唯樸憒然不偏、近於無有，故莫能臣；河上公謂妙本精一、應用匠成，故無敢以道為臣；李榮謂雖大不可貴、雖小不可賤；陸希聲謂無名之體為天地之始，天下莫之敢臣；呂惠卿謂天地資之以始、萬物恃之以生，孰敢臣其所自始與所自生；蘇轍謂匹夫守之足以陶鑄堯舜，侯王不能守則萬物不賓；吳澄謂至尊者道，體此道者可以君天下而天下不敢臣之；憨山謂道雖樸小，而為天地萬物之本，故天下不敢臣。", "generalSimp": "王弼谓智者、勇者、巧者、力者皆可臣使，唯朴愦然不偏、近于无有，故莫能臣；河上公谓妙本精一、应用匠成，故无敢以道为臣；李荣谓虽大不可贵、虽小不可贱；陆希声谓无名之体为天地之始，天下莫之敢臣；吕惠卿谓天地资之以始、万物恃之以生，孰敢臣其所自始与所自生；苏辙谓匹夫守之足以陶铸尧舜，侯王不能守则万物不宾；吴澄谓至尊者道，体此道者可以君天下而天下不敢臣之；憨山谓道虽朴小，而为天地万物之本，故天下不敢臣。", "variants": [ "天下不敢臣" ], "variantsSimp": [ "天下不敢臣" ], "refs": [ "王弼注", "河上公注", "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" ], "refsSimp": [ "王弼注", "河上公注", "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" ], "forms": [ { "form": "莫能臣", "formSimp": "莫能臣", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "侯王", "headwordSimp": "侯王", "pinyin": "hóu wáng", "gloss": "侯與王；侯為一國之君，王為天下之君。", "glossSimp": "侯与王；侯为一国之君，王为天下之君。", "general": "吳澄分釋侯謂一國之君、王謂天下之君；唐玄宗謂侯王若能守道精一則萬物自賓；李榮作「王侯」，謂天王諸侯若能抱道；魏源從傅奕本作「侯王若能守」，一本下有「之」字。", "generalSimp": "吴澄分释侯谓一国之君、王谓天下之君；唐玄宗谓侯王若能守道精一则万物自宾；李荣作「王侯」，谓天王诸侯若能抱道；魏源从傅奕本作「侯王若能守」，一本下有「之」字。", "variants": [ "王侯" ], "variantsSimp": [ "王侯" ], "refs": [ "吳澄道德真經注", "御注", "御疏", "李榮注", "魏源老子本義" ], "refsSimp": [ "吴澄道德真经注", "御注", "御疏", "李荣注", "魏源老子本义" ], "forms": [ { "form": "侯王", "formSimp": "侯王", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s002", "headword": "自賓", "headwordSimp": "自宾", "pinyin": "zì bīn", "gloss": "自動賓服、歸附。", "glossSimp": "自动宾服、归附。", "general": "王弼以抱樸為無、不以物累其真、不以欲害其神，則物自賓而道自得；唐玄宗御注以守道精一、無為而化，則萬物將自賓服；李榮謂天王諸侯若能抱道，遐邇人物自然賓服；陸希聲以山高水深則神物自至喻之；吳澄謂自者非我欲其如此而彼自如此；憨山謂奚假兵力；魏源謂守之以主萬物而萬物有不賓者乎。", "generalSimp": "王弼以抱朴为无、不以物累其真、不以欲害其神，则物自宾而道自得；唐玄宗御注以守道精一、无为而化，则万物将自宾服；李荣谓天王诸侯若能抱道，遐迩人物自然宾服；陆希声以山高水深则神物自至喻之；吴澄谓自者非我欲其如此而彼自如此；憨山谓奚假兵力；魏源谓守之以主万物而万物有不宾者乎。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "李榮注", "陸希聲傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "王弼注", "御注", "御疏", "李荣注", "陆希声传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "自賓", "formSimp": "自宾", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "甘露", "headwordSimp": "甘露", "pinyin": "gān lù", "gloss": "甘美的露水；舊注多以為和氣所生之瑞。", "glossSimp": "甘美的露水；旧注多以为和气所生之瑞。", "general": "河上公以甘露為和氣之液，人君守道德合天地則嘉瑞自臻；王弼謂天地相合則甘露不求而自降；唐玄宗御疏以二氣交泰、降灑甘露為善瑞侯王；李榮謂德合天地則甘露降、醴泉出；陸希聲以天地中和之氣合則膏露降於萬物；呂惠卿以至陰至陽交通成和，甘露為成和之至；蘇轍以沖氣升降相合為一而降甘露，無不均遍；吳澄以天地之氣相合而降為甘露，無人使令而自均及萬物；憨山謂和氣致祥；魏源謂陰陽交和成雨露以生萬物。", "generalSimp": "河上公以甘露为和气之液，人君守道德合天地则嘉瑞自臻；王弼谓天地相合则甘露不求而自降；唐玄宗御疏以二气交泰、降洒甘露为善瑞侯王；李荣谓德合天地则甘露降、醴泉出；陆希声以天地中和之气合则膏露降于万物；吕惠卿以至阴至阳交通成和，甘露为成和之至；苏辙以冲气升降相合为一而降甘露，无不均遍；吴澄以天地之气相合而降为甘露，无人使令而自均及万物；憨山谓和气致祥；魏源谓阴阳交和成雨露以生万物。", "variants": [ "膏露" ], "variantsSimp": [ "膏露" ], "refs": [ "河上公注", "王弼注", "御疏", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "御疏", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "甘露", "formSimp": "甘露", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s003", "headword": "自均", "headwordSimp": "自均", "pinyin": "zì jūn", "gloss": "自然均平、普遍均沾。", "glossSimp": "自然均平、普遍均沾。", "general": "河上公謂人無命令而化自均平；王弼謂我守真性無為則民不令而自均；李榮謂上如摽枝、人如野鹿，不須教令自然大平；呂惠卿謂侯王執道紀而萬物賓之，故人莫之令而自均；蘇轍謂甘露被於萬物無不均遍；吳澄謂雖無人使令而自能均及於萬物；憨山謂以道宥之則民莫之令而自然均調；魏源謂雖無人使令而自溥徧。", "generalSimp": "河上公谓人无命令而化自均平；王弼谓我守真性无为则民不令而自均；李荣谓上如摽枝、人如野鹿，不须教令自然大平；吕惠卿谓侯王执道纪而万物宾之，故人莫之令而自均；苏辙谓甘露被于万物无不均遍；吴澄谓虽无人使令而自能均及于万物；憨山谓以道宥之则民莫之令而自然均调；魏源谓虽无人使令而自溥徧。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "李榮注", "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", "李荣注", "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": "自均", "formSimp": "自均", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "始制有名", "headwordSimp": "始制有名", "pinyin": "shǐ zhì yǒu míng", "gloss": "開始制作制度，於是有了名稱。制，制作、裁制。", "glossSimp": "开始制作制度，于是有了名称。制，制作、裁制。", "general": "王弼以始制為樸散始為官長之時，立名分以定尊卑；河上公以始為道、有名為萬物，道無名能制有名；唐玄宗御注以人君以道致平，始能制御有名之物；李榮以自本自根、生天生地為始制有名；陸希聲以始即無名，唯無名之體能制有名之用；呂惠卿以工宰一動則始制有名；蘇轍以聖人散樸為器、因器制名；吳澄以始者道也、有名者德也，道無名而為德則有名；憨山以散樸為器、方才制作則有名；魏源以制者裁其樸而分之，禮樂政刑皆自取。", "generalSimp": "王弼以始制为朴散始为官长之时，立名分以定尊卑；河上公以始为道、有名为万物，道无名能制有名；唐玄宗御注以人君以道致平，始能制御有名之物；李荣以自本自根、生天生地为始制有名；陆希声以始即无名，唯无名之体能制有名之用；吕惠卿以工宰一动则始制有名；苏辙以圣人散朴为器、因器制名；吴澄以始者道也、有名者德也，道无名而为德则有名；憨山以散朴为器、方才制作则有名；魏源以制者裁其朴而分之，礼乐政刑皆自取。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "河上公注", "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": [ "王弼注", "河上公注", "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": "始制有名", "formSimp": "始制有名", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s004", "headword": "知止", "headwordSimp": "知止", "pinyin": "zhī zhǐ", "gloss": "知道適可而止、止於其所。", "glossSimp": "知道适可而止、止于其所。", "general": "河上公謂有名之法盡有情欲，叛道離德則身致毀辱；王弼謂過此以往將爭錐刀之末，故知止；唐玄宗御注謂有名之物知依止於侯王；李榮謂既得其子以知其母，子之依母乃天之理；陸希聲謂遊止其所、名止其實、事止其理；呂惠卿引老子「為之於未有，治之於未亂」；吳澄謂當知止於德，不可再降而下；憨山謂殉名者逐末忘本，不可馳騖而不返；魏源謂止者鎮之以無名之樸。", "generalSimp": "河上公谓有名之法尽有情欲，叛道离德则身致毁辱；王弼谓过此以往将争锥刀之末，故知止；唐玄宗御注谓有名之物知依止于侯王；李荣谓既得其子以知其母，子之依母乃天之理；陆希声谓游止其所、名止其实、事止其理；吕惠卿引老子「为之于未有，治之于未乱」；吴澄谓当知止于德，不可再降而下；憨山谓殉名者逐末忘本，不可驰骛而不返；魏源谓止者镇之以无名之朴。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "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" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "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" ], "forms": [ { "form": "知止", "formSimp": "知止", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s004", "s005" ], "occurrenceCount": 2 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "不殆", "headwordSimp": "不殆", "pinyin": "bù dài", "gloss": "沒有危險。殆，危殆。", "glossSimp": "没有危险。殆，危殆。", "general": "王弼謂任名以號物則失治之母，故知止所以不殆；成玄英謂筌蹄既忘、妙理斯得，止名會實故無危殆；唐玄宗御注謂知依止有道之君故無危殆；李榮謂子依母則物無傷害、人依道則理無危殆；吳澄以不殆為不窮匱、可長久不敝壞；憨山謂不知止足則危殆而不安；蘇轍謂知復於性是以乘萬變而不殆。", "generalSimp": "王弼谓任名以号物则失治之母，故知止所以不殆；成玄英谓筌蹄既忘、妙理斯得，止名会实故无危殆；唐玄宗御注谓知依止有道之君故无危殆；李荣谓子依母则物无伤害、人依道则理无危殆；吴澄以不殆为不穷匮、可长久不敝坏；憨山谓不知止足则危殆而不安；苏辙谓知复于性是以乘万变而不殆。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏", "御注", "御疏", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "成玄英疏", "御注", "御疏", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "不殆", "formSimp": "不殆", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s006", "headword": "川谷", "headwordSimp": "川谷", "pinyin": "chuān gǔ", "gloss": "河谷、溪流。", "glossSimp": "河谷、溪流。", "general": "王弼謂川谷求江海，非江海召之，不召不求而自歸；李榮謂川谷上源不竭必以江海為本，復本而歸江海；陸希聲謂江海為川谷所歸、無名為有名所止；蘇轍謂川谷水之分、江海為水之鍾；吳澄以德為谿谷之眾流、道為江海；王夫之謂川谷能成江海、江海不能反川谷。", "generalSimp": "王弼谓川谷求江海，非江海召之，不召不求而自归；李荣谓川谷上源不竭必以江海为本，复本而归江海；陆希声谓江海为川谷所归、无名为有名所止；苏辙谓川谷水之分、江海为水之钟；吴澄以德为谿谷之众流、道为江海；王夫之谓川谷能成江海、江海不能反川谷。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "王夫之老子衍" ], "refsSimp": [ "王弼注", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "王夫之老子衍" ], "forms": [ { "form": "川谷", "formSimp": "川谷", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s006", "headword": "江海", "headwordSimp": "江海", "pinyin": "jiāng hǎi", "gloss": "江與海；喻道為眾流所歸。", "glossSimp": "江与海；喻道为众流所归。", "general": "王弼以江海喻道，川谷喻有名，不召而自歸；唐玄宗御注謂天應有道之君，猶川谷之與江海通流；李榮謂江海為川谷之本；蘇轍謂江海為水之鍾、道為萬物之宗；吳澄謂道在天下猶江海為眾流所歸；魏源謂道在天下猶水在江海，自本而末、末不離本。", "generalSimp": "王弼以江海喻道，川谷喻有名，不召而自归；唐玄宗御注谓天应有道之君，犹川谷之与江海通流；李荣谓江海为川谷之本；苏辙谓江海为水之钟、道为万物之宗；吴澄谓道在天下犹江海为众流所归；魏源谓道在天下犹水在江海，自本而末、末不离本。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "李榮注", "蘇轍老子解", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "王弼注", "御注", "御疏", "李荣注", "苏辙老子解", "吴澄道德真经注", "魏源老子本义" ], "forms": [ { "form": "江海", "formSimp": "江海", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 13, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "道常無名", "headwordSimp": "道常无名", "pinyin": "", "gloss": "道恆常而沒有名稱。常，恆常；無名，不可以名相稱。", "glossSimp": "道恒常而没有名称。常，恒常；无名，不可以名相称。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "道常無名", "formSimp": "道常无名", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 14, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "樸", "headwordSimp": "朴", "pinyin": "", "gloss": "未雕琢的木料，喻道之無名、精一。", "glossSimp": "未雕琢的木料，喻道之无名、精一。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "樸", "formSimp": "朴", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 15, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "樸雖小", "headwordSimp": "朴虽小", "pinyin": "", "gloss": "樸雖然微小。樸，未雕琢的木料，喻道之無名。", "glossSimp": "朴虽然微小。朴，未雕琢的木料，喻道之无名。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "樸雖小", "formSimp": "朴虽小", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 16, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "侯王", "headwordSimp": "侯王", "pinyin": "", "gloss": "侯與王；侯為一國之君，王為天下之君。", "glossSimp": "侯与王；侯为一国之君，王为天下之君。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "侯王", "formSimp": "侯王", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 17, "id": "g005", "noteId": "", "sentenceId": "s001", "headword": "莫能臣", "headwordSimp": "莫能臣", "pinyin": "", "gloss": "沒有誰能使它臣服。臣，以之為臣。", "glossSimp": "没有谁能使它臣服。臣，以之为臣。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "莫能臣", "formSimp": "莫能臣", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 18, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "自賓", "headwordSimp": "自宾", "pinyin": "", "gloss": "自動賓服、歸附。賓，賓服。", "glossSimp": "自动宾服、归附。宾，宾服。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "自賓", "formSimp": "自宾", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 19, "id": "g007", "noteId": "", "sentenceId": "s003", "headword": "甘露", "headwordSimp": "甘露", "pinyin": "", "gloss": "甘美的露水；舊注多以為和氣所生之瑞。", "glossSimp": "甘美的露水；旧注多以为和气所生之瑞。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "甘露", "formSimp": "甘露", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 20, "id": "g008", "noteId": "", "sentenceId": "s003", "headword": "自均", "headwordSimp": "自均", "pinyin": "", "gloss": "自然均平、普遍均沾。", "glossSimp": "自然均平、普遍均沾。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "自均", "formSimp": "自均", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 21, "id": "g009", "noteId": "", "sentenceId": "s004", "headword": "始制有名", "headwordSimp": "始制有名", "pinyin": "", "gloss": "開始制作制度，於是有了名稱。制，制作、裁制。", "glossSimp": "开始制作制度，于是有了名称。制，制作、裁制。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "始制有名", "formSimp": "始制有名", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 22, "id": "g010", "noteId": "", "sentenceId": "", "headword": "名分", "headwordSimp": "名分", "pinyin": "", "gloss": "名位與職分。", "glossSimp": "名位与职分。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "名分", "formSimp": "名分", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 23, "id": "g011", "noteId": "", "sentenceId": "s004", "headword": "知止", "headwordSimp": "知止", "pinyin": "", "gloss": "知道適可而止、止於其所。", "glossSimp": "知道适可而止、止于其所。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "知止", "formSimp": "知止", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s004", "s005" ], "occurrenceCount": 2 }, { "order": 24, "id": "g012", "noteId": "", "sentenceId": "s005", "headword": "不殆", "headwordSimp": "不殆", "pinyin": "", "gloss": "沒有危險。殆，危殆。", "glossSimp": "没有危险。殆，危殆。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不殆", "formSimp": "不殆", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 25, "id": "g013", "noteId": "", "sentenceId": "", "headword": "錐刀之末", "headwordSimp": "锥刀之末", "pinyin": "", "gloss": "錐尖刀鋒之末，喻極細微的利益。", "glossSimp": "锥尖刀锋之末，喻极细微的利益。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "錐刀之末", "formSimp": "锥刀之末", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 26, "id": "g014", "noteId": "", "sentenceId": "s006", "headword": "川谷", "headwordSimp": "川谷", "pinyin": "", "gloss": "河谷、溪流。", "glossSimp": "河谷、溪流。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "川谷", "formSimp": "川谷", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 27, "id": "g015", "noteId": "", "sentenceId": "s006", "headword": "江海", "headwordSimp": "江海", "pinyin": "", "gloss": "江與海；喻道為眾流所歸。", "glossSimp": "江与海；喻道为众流所归。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "江海", "formSimp": "江海", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 28, "id": "g016", "noteId": "", "sentenceId": "", "headword": "沖氣", "headwordSimp": "冲气", "pinyin": "", "gloss": "沖和之氣，陰陽交通所生。", "glossSimp": "冲和之气，阴阳交通所生。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "沖氣", "formSimp": "冲气", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 29, "id": "g017", "noteId": "", "sentenceId": "", "headword": "聖德", "headwordSimp": "圣德", "pinyin": "", "gloss": "河上公本章章題，謂聖人守道之德。", "glossSimp": "河上公本章章题，谓圣人守道之德。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "聖德", "formSimp": "圣德", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 30, "id": "g018", "noteId": "", "sentenceId": "", "headword": "道常無名章", "headwordSimp": "道常无名章", "pinyin": "", "gloss": "唐玄宗本章章題。", "glossSimp": "唐玄宗本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "道常無名章", "formSimp": "道常无名章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第三十二章六句的十二家對照。嚴遵《指歸》道經原卷缺佚，《玄德纂疏》卷九無此章輯文，故不列；俞樾《諸子平議》此章亦未列。河上公此章《玄德纂疏》所引僅四條，不及「侯王若能守」與「川谷江海」兩句，故議題二、五無河上公條，跨議題必需來源取王弼、唐玄宗。王弼、河上公、成玄英、唐玄宗、李榮逐句或分段分疏，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。諸家釋「道常無名」有應用非一、無形不繫、理歸常道、終古不變之別，釋「樸雖小」有妙本、無為心、性、無名之譬、未琱未琢之別，釋「莫能臣」有憒然不偏、妙本精一、天地資始萬物恃生、至尊者道之別，釋「自賓」有抱樸為無、守道精一、山高水深神物自至、彼自如此之別，釋「甘露自均」有和氣之液、真性無為、二氣交泰、沖氣升降、陰陽交和之別，釋「始制有名」有樸散為官長、道制有名、無名制有名、道無名而為德之別，釋「知止」有止於德、止名會實、名止其實、鎮之以無名之樸之別，釋「川谷江海」有川谷歸江海、德復歸道、末不離本、江海不能反川谷之別；大旨歸於守無名之樸、知止而不殆。", "concepts": [ { "id": "dao-chang-wu-ming", "name": "道常無名。樸雖小，天下莫能臣也", "nameTrad": "道常無名。樸雖小，天下莫能臣也", "question": "道何以「常無名」？「樸」何以既「小」又「莫能臣」？", "questionTrad": "道何以「常無名」？「樸」何以既「小」又「莫能臣」？", "intro": "河上公以道能陰陽弛張、能大能小、能存能亡，故無常名；樸為妙本，精一而應用匠成，通生一切則至大，故無敢以道為臣。王弼以道無形不繫、常不可名，故以無名為常；樸以無為心、憒然不偏、近於無有，故莫能臣，智者勇者巧者力者皆可臣使，唯樸不可。唐玄宗以道以應用為常、其應非一，故於常無名。李榮以有名之物普悉無常，理歸常道；樸為本，常道妙本非大非小，雖小不可賤。陸希聲以無名之體為道之所以常，其體微眇、其道尊大，故為天地之始而天下莫之敢臣。呂惠卿以名之為道則與道乖，方其無名固未始有物，其樸可謂小，而天地資之以始、萬物恃之以生，故天下不敢臣，是謂真君。蘇轍以樸為性，道常無名則性亦不可名，舒之無所不在、歛之不盈毫末，故雖小而不可臣。吳澄以「道常無名」此言道，樸指道，道彌滿六合而歛之不盈一握故小，至尊者道故天下不敢臣。憨山以道以無名為常，樸為無名之譬，木未製成器謂之樸；道雖樸小而為天地萬物之本，故天下不敢臣。魏源以道以無名為常，樸未琱未琢、其體希微而不可見；天地之始、萬物恃之以生，故天下孰敢臣。諸家皆以「小」狀道體之微、以「莫能臣」明道體之尊。", "introTrad": "河上公以道能陰陽弛張、能大能小、能存能亡，故無常名；樸為妙本，精一而應用匠成，通生一切則至大，故無敢以道為臣。王弼以道無形不繫、常不可名，故以無名為常；樸以無為心、憒然不偏、近於無有，故莫能臣，智者勇者巧者力者皆可臣使，唯樸不可。唐玄宗以道以應用為常、其應非一，故於常無名。李榮以有名之物普悉無常，理歸常道；樸為本，常道妙本非大非小，雖小不可賤。陸希聲以無名之體為道之所以常，其體微眇、其道尊大，故為天地之始而天下莫之敢臣。呂惠卿以名之為道則與道乖，方其無名固未始有物，其樸可謂小，而天地資之以始、萬物恃之以生，故天下不敢臣，是謂真君。蘇轍以樸為性，道常無名則性亦不可名，舒之無所不在、歛之不盈毫末，故雖小而不可臣。吳澄以「道常無名」此言道，樸指道，道彌滿六合而歛之不盈一握故小，至尊者道故天下不敢臣。憨山以道以無名為常，樸為無名之譬，木未製成器謂之樸；道雖樸小而為天地萬物之本，故天下不敢臣。魏源以道以無名為常，樸未琱未琢、其體希微而不可見；天地之始、萬物恃之以生，故天下孰敢臣。諸家皆以「小」狀道體之微、以「莫能臣」明道體之尊。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "道能陰陽弛張、能大能小，故無常名；樸為妙本，精一而應用匠成，故無敢以道為臣。", "thesisTrad": "道能陰陽弛張、能大能小，故無常名；樸為妙本，精一而應用匠成，故無敢以道為臣。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "道能阴阳弛张、能大能小，故无常名；朴为妙本，精一而应用匠成，故无敢以道为臣。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "道無形不繫、常不可名；樸憒然不偏、近於無有，故莫能臣。", "thesisTrad": "道無形不繫、常不可名；樸憒然不偏、近於無有，故莫能臣。", "noteIds": [ "c005" ], "workTypeSimp": "注", "thesisSimp": "道无形不系、常不可名；朴愦然不偏、近于无有，故莫能臣。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "道以應用為常，其應非一，故於常無名。", "thesisTrad": "道以應用為常，其應非一，故於常無名。", "noteIds": [ "c012", "c013" ], "workTypeSimp": "御注", "thesisSimp": "道以应用为常，其应非一，故于常无名。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "有名之物普悉無常，理歸常道；常道妙本非大非小，雖小不可賤。", "thesisTrad": "有名之物普悉無常，理歸常道；常道妙本非大非小，雖小不可賤。", "noteIds": [ "c023" ], "workTypeSimp": "注", "thesisSimp": "有名之物普悉无常，理归常道；常道妙本非大非小，虽小不可贱。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "無名之體為道之所以常，其體微眇、其道尊大，故天下莫之敢臣。", "thesisTrad": "無名之體為道之所以常，其體微眇、其道尊大，故天下莫之敢臣。", "noteIds": [ "c030" ], "workTypeSimp": "传", "thesisSimp": "无名之体为道之所以常，其体微眇、其道尊大，故天下莫之敢臣。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "名之為道則與道乖；樸可謂小，而天地資始、萬物恃生，故不敢臣。", "thesisTrad": "名之為道則與道乖；樸可謂小，而天地資始、萬物恃生，故不敢臣。", "noteIds": [ "c036", "c037" ], "workTypeSimp": "传", "thesisSimp": "名之为道则与道乖；朴可谓小，而天地资始、万物恃生，故不敢臣。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "樸為性，道常無名則性亦不可名；舒之無所不在、歛之不盈毫末，故雖小而不可臣。", "thesisTrad": "樸為性，道常無名則性亦不可名；舒之無所不在、歛之不盈毫末，故雖小而不可臣。", "noteIds": [ "c042" ], "workTypeSimp": "解", "thesisSimp": "朴为性，道常无名则性亦不可名；舒之无所不在、歛之不盈毫末，故虽小而不可臣。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道常無名此言道；樸指道，道彌滿六合而歛之不盈一握，故小；至尊者道，故天下不敢臣。", "thesisTrad": "道常無名此言道；樸指道，道彌滿六合而歛之不盈一握，故小；至尊者道，故天下不敢臣。", "noteIds": [ "c046", "c047" ], "workTypeSimp": "注", "thesisSimp": "道常无名此言道；朴指道，道弥满六合而歛之不盈一握，故小；至尊者道，故天下不敢臣。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "道以無名為常；樸為無名之譬，道雖樸小而為天地萬物之本，故天下不敢臣。", "thesisTrad": "道以無名為常；樸為無名之譬，道雖樸小而為天地萬物之本，故天下不敢臣。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "道以无名为常；朴为无名之譬，道虽朴小而为天地万物之本，故天下不敢臣。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "道以無名為常，樸未琱未琢、其體希微；天地之始、萬物恃生，故天下孰敢臣。", "thesisTrad": "道以無名為常，樸未琱未琢、其體希微；天地之始、萬物恃生，故天下孰敢臣。", "noteIds": [ "c056" ], "workTypeSimp": "本义", "thesisSimp": "道以无名为常，朴未雕未琢、其体希微；天地之始、万物恃生，故天下孰敢臣。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以陰陽弛張、能大能小釋「無常名」，以妙本精一釋「樸」，確立本章以道體立說。", "textTrad": "河上公以陰陽弛張、能大能小釋「無常名」，以妙本精一釋「樸」，確立本章以道體立說。", "relationSimp": "立论", "textSimp": "河上公以阴阳弛张、能大能小释「无常名」，以妙本精一释「朴」，确立本章以道体立说。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "王弼以「憒然不偏、近於無有」釋樸之不可臣，把「小」解成形上之微。", "textTrad": "王弼以「憒然不偏、近於無有」釋樸之不可臣，把「小」解成形上之微。", "relationSimp": "注", "textSimp": "王弼以「愦然不偏、近于无有」释朴之不可臣，把「小」解成形上之微。" }, { "noteId": "c036", "relation": "別解", "relationTrad": "別解", "text": "呂惠卿從「名之為道則與道乖」入手，把無名提升為道與名對立的起點。", "textTrad": "呂惠卿從「名之為道則與道乖」入手，把無名提升為道與名對立的起點。", "relationSimp": "别解", "textSimp": "吕惠卿从「名之为道则与道乖」入手，把无名提升为道与名对立的起点。" }, { "noteId": "c047", "relation": "申說", "relationTrad": "申說", "text": "吳澄以「歛之不盈一握」申明樸小，又以「至尊者道」說明不臣之故。", "textTrad": "吳澄以「歛之不盈一握」申明樸小，又以「至尊者道」說明不臣之故。", "relationSimp": "申说", "textSimp": "吴澄以「歛之不盈一握」申明朴小，又以「至尊者道」说明不臣之故。" } ], "nameSimp": "道常无名。朴虽小，天下莫能臣也", "questionSimp": "道何以「常无名」？「朴」何以既「小」又「莫能臣」？", "introSimp": "河上公以道能阴阳弛张、能大能小、能存能亡，故无常名；朴为妙本，精一而应用匠成，通生一切则至大，故无敢以道为臣。王弼以道无形不系、常不可名，故以无名为常；朴以无为心、愦然不偏、近于无有，故莫能臣，智者勇者巧者力者皆可臣使，唯朴不可。唐玄宗以道以应用为常、其应非一，故于常无名。李荣以有名之物普悉无常，理归常道；朴为本，常道妙本非大非小，虽小不可贱。陆希声以无名之体为道之所以常，其体微眇、其道尊大，故为天地之始而天下莫之敢臣。吕惠卿以名之为道则与道乖，方其无名固未始有物，其朴可谓小，而天地资之以始、万物恃之以生，故天下不敢臣，是谓真君。苏辙以朴为性，道常无名则性亦不可名，舒之无所不在、歛之不盈毫末，故虽小而不可臣。吴澄以「道常无名」此言道，朴指道，道弥满六合而歛之不盈一握故小，至尊者道故天下不敢臣。憨山以道以无名为常，朴为无名之譬，木未制成器谓之朴；道虽朴小而为天地万物之本，故天下不敢臣。魏源以道以无名为常，朴未雕未琢、其体希微而不可见；天地之始、万物恃之以生，故天下孰敢臣。诸家皆以「小」状道体之微、以「莫能臣」明道体之尊。" }, { "id": "hou-wang-shou-zhi", "name": "侯王若能守之，萬物將自賓", "nameTrad": "侯王若能守之，萬物將自賓", "question": "侯王所守的是甚麼？萬物為何「自」賓而非被武力臣服？", "questionTrad": "侯王所守的是甚麼？萬物為何「自」賓而非被武力臣服？", "intro": "王弼以抱樸為無、不以物累其真、不以欲害其神，則物自賓而道自得。唐玄宗御注以守道精一、無為而化，則萬物將自賓服；御疏以抱守妙本精一、無為無事，則八埏仰化、四海歸仁。李榮謂天王諸侯若能抱道，遐邇人物自然賓服。陸希聲以山高則牂羊至、水深則蛟龍至為喻，山不高水不深則神物不至，況眾物乎。呂惠卿謂守之則以真君君萬物，萬物孰有得其真君而不賓者。蘇轍謂匹夫守之足以陶鑄堯舜，侯王不能守則萬物不賓。吳澄以「自」字著眼，謂非我欲其如此而彼自如此。憨山謂侯王若能守則萬物自然賓服，奚假兵力，並以兵為凶器、上干和氣為戒。魏源謂守之以主萬物，而萬物有不賓者乎。諸家皆以「守」為守無名之樸，以「自賓」為不待命令、不假兵力的自然歸附。", "introTrad": "王弼以抱樸為無、不以物累其真、不以欲害其神，則物自賓而道自得。唐玄宗御注以守道精一、無為而化，則萬物將自賓服；御疏以抱守妙本精一、無為無事，則八埏仰化、四海歸仁。李榮謂天王諸侯若能抱道，遐邇人物自然賓服。陸希聲以山高則牂羊至、水深則蛟龍至為喻，山不高水不深則神物不至，況眾物乎。呂惠卿謂守之則以真君君萬物，萬物孰有得其真君而不賓者。蘇轍謂匹夫守之足以陶鑄堯舜，侯王不能守則萬物不賓。吳澄以「自」字著眼，謂非我欲其如此而彼自如此。憨山謂侯王若能守則萬物自然賓服，奚假兵力，並以兵為凶器、上干和氣為戒。魏源謂守之以主萬物，而萬物有不賓者乎。諸家皆以「守」為守無名之樸，以「自賓」為不待命令、不假兵力的自然歸附。", "positions": { "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "抱樸為無，不以物累真、不以欲害神，則物自賓而道自得。", "thesisTrad": "抱樸為無，不以物累真、不以欲害神，則物自賓而道自得。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "抱朴为无，不以物累真、不以欲害神，则物自宾而道自得。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "侯王守道精一、無為而化，則萬物將自賓服。", "thesisTrad": "侯王守道精一、無為而化，則萬物將自賓服。", "noteIds": [ "c014", "c015" ], "workTypeSimp": "御注", "thesisSimp": "侯王守道精一、无为而化，则万物将自宾服。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "天王諸侯若能抱道，遐邇人物自然賓服。", "thesisTrad": "天王諸侯若能抱道，遐邇人物自然賓服。", "noteIds": [ "c024" ], "workTypeSimp": "注", "thesisSimp": "天王诸侯若能抱道，遐迩人物自然宾服。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "侯王守無名之樸則萬物莫不賓服，如山高水深而神物自至。", "thesisTrad": "侯王守無名之樸則萬物莫不賓服，如山高水深而神物自至。", "noteIds": [ "c031" ], "workTypeSimp": "传", "thesisSimp": "侯王守无名之朴则万物莫不宾服，如山高水深而神物自至。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "侯王守之則以真君君萬物，萬物孰有得其真君而不賓者。", "thesisTrad": "侯王守之則以真君君萬物，萬物孰有得其真君而不賓者。", "noteIds": [ "c038" ], "workTypeSimp": "传", "thesisSimp": "侯王守之则以真君君万物，万物孰有得其真君而不宾者。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "匹夫守之足以陶鑄堯舜，侯王不能守則萬物不賓。", "thesisTrad": "匹夫守之足以陶鑄堯舜，侯王不能守則萬物不賓。", "noteIds": [ "c042" ], "workTypeSimp": "解", "thesisSimp": "匹夫守之足以陶铸尧舜，侯王不能守则万物不宾。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "若能守此道，則萬物尊之為主而將自賓；自者非我欲其如此而彼自如此。", "thesisTrad": "若能守此道，則萬物尊之為主而將自賓；自者非我欲其如此而彼自如此。", "noteIds": [ "c047" ], "workTypeSimp": "注", "thesisSimp": "若能守此道，则万物尊之为主而将自宾；自者非我欲其如此而彼自如此。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "侯王若能守，則萬物自然賓服，奚假兵力。", "thesisTrad": "侯王若能守，則萬物自然賓服，奚假兵力。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "侯王若能守，则万物自然宾服，奚假兵力。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "守之以主萬物，而萬物有不賓者乎。", "thesisTrad": "守之以主萬物，而萬物有不賓者乎。", "noteIds": [ "c056" ], "workTypeSimp": "本义", "thesisSimp": "守之以主万物，而万物有不宾者乎。" } }, "chain": [ { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "王弼以「抱樸為無」立訓，把侯王之守落在不以物累真、不以欲害神。", "textTrad": "王弼以「抱樸為無」立訓，把侯王之守落在不以物累真、不以欲害神。", "relationSimp": "立论", "textSimp": "王弼以「抱朴为无」立训，把侯王之守落在不以物累真、不以欲害神。" }, { "noteId": "c014", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以「守道精一、無為而化」申明守的內容。", "textTrad": "唐玄宗御注以「守道精一、無為而化」申明守的內容。", "relationSimp": "御注", "textSimp": "唐玄宗御注以「守道精一、无为而化」申明守的内容。" }, { "noteId": "c047", "relation": "申說", "relationTrad": "申說", "text": "吳澄特別解釋「自」字：非我欲其如此，而彼自如此。", "textTrad": "吳澄特別解釋「自」字：非我欲其如此，而彼自如此。", "relationSimp": "申说", "textSimp": "吴澄特别解释「自」字：非我欲其如此，而彼自如此。" }, { "noteId": "c031", "relation": "轉深", "relationTrad": "轉深", "text": "陸希聲以山高水深則神物自至為喻，把「自賓」推成感應的自然之理。", "textTrad": "陸希聲以山高水深則神物自至為喻，把「自賓」推成感應的自然之理。", "relationSimp": "转深", "textSimp": "陆希声以山高水深则神物自至为喻，把「自宾」推成感应的自然之理。" } ], "nameSimp": "侯王若能守之，万物将自宾", "questionSimp": "侯王所守的是甚么？万物为何「自」宾而非被武力臣服？", "introSimp": "王弼以抱朴为无、不以物累其真、不以欲害其神，则物自宾而道自得。唐玄宗御注以守道精一、无为而化，则万物将自宾服；御疏以抱守妙本精一、无为无事，则八埏仰化、四海归仁。李荣谓天王诸侯若能抱道，遐迩人物自然宾服。陆希声以山高则牂羊至、水深则蛟龙至为喻，山不高水不深则神物不至，况众物乎。吕惠卿谓守之则以真君君万物，万物孰有得其真君而不宾者。苏辙谓匹夫守之足以陶铸尧舜，侯王不能守则万物不宾。吴澄以「自」字着眼，谓非我欲其如此而彼自如此。憨山谓侯王若能守则万物自然宾服，奚假兵力，并以兵为凶器、上干和气为戒。魏源谓守之以主万物，而万物有不宾者乎。诸家皆以「守」为守无名之朴，以「自宾」为不待命令、不假兵力的自然归附。" }, { "id": "tian-di-xiang-he", "name": "天地相合，以降甘露，民莫之令而自均", "nameTrad": "天地相合，以降甘露，民莫之令而自均", "question": "甘露是祥瑞還是比喻？「自均」是天地均平，還是人君教化均平？", "questionTrad": "甘露是祥瑞還是比喻？「自均」是天地均平，還是人君教化均平？", "intro": "河上公以天地相合為人君守道德、合天地和氣，流洽而嘉瑞自臻；人無命令而化自均平；甘露為和氣之液。王弼以天地相合則甘露不求而自降，我守真性無為則民不令而自均，將天地與人君對舉。唐玄宗御疏以侯王守道致和平，二氣交泰而降甘露，為善瑞侯王。李榮以守道則乾坤交泰，非唯天地相合，抑亦德合天地；既知甘露降，亦知醴泉出；人如野鹿、上如摽枝，不須教令而自然太平。陸希聲以天地中和之氣合則膏露降、萬物均被其澤；侯王法之則德澤普於天下。呂惠卿以至陰至陽交通成和而物生，甘露為成和之至；侯王執道紀而萬物賓之。蘇轍以沖氣升降相合為一而降甘露，無不均遍；聖人體道應有亦如露之無不及。吳澄以天地之氣相合而降為甘露，無人使令而自均及萬物。憨山以兵為凶器、上干和氣，以道服之則和氣致祥、民自均調。魏源以陰陽交和成雨露以生萬物，雖無人使令而自溥徧。王夫之以天地為質、甘露為沖，升於地而地不居功，降自天而天不終有。諸家或就祥瑞言，或就陰陽和合言，或就人君德化言，大旨皆歸於自然均平。", "introTrad": "河上公以天地相合為人君守道德、合天地和氣，流洽而嘉瑞自臻；人無命令而化自均平；甘露為和氣之液。王弼以天地相合則甘露不求而自降，我守真性無為則民不令而自均，將天地與人君對舉。唐玄宗御疏以侯王守道致和平，二氣交泰而降甘露，為善瑞侯王。李榮以守道則乾坤交泰，非唯天地相合，抑亦德合天地；既知甘露降，亦知醴泉出；人如野鹿、上如摽枝，不須教令而自然太平。陸希聲以天地中和之氣合則膏露降、萬物均被其澤；侯王法之則德澤普於天下。呂惠卿以至陰至陽交通成和而物生，甘露為成和之至；侯王執道紀而萬物賓之。蘇轍以沖氣升降相合為一而降甘露，無不均遍；聖人體道應有亦如露之無不及。吳澄以天地之氣相合而降為甘露，無人使令而自均及萬物。憨山以兵為凶器、上干和氣，以道服之則和氣致祥、民自均調。魏源以陰陽交和成雨露以生萬物，雖無人使令而自溥徧。王夫之以天地為質、甘露為沖，升於地而地不居功，降自天而天不終有。諸家或就祥瑞言，或就陰陽和合言，或就人君德化言，大旨皆歸於自然均平。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "人君守道德合天地，和氣流洽、嘉瑞自臻；人無命令而化自均平，甘露為和氣之液。", "thesisTrad": "人君守道德合天地，和氣流洽、嘉瑞自臻；人無命令而化自均平，甘露為和氣之液。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "人君守道德合天地，和气流洽、嘉瑞自臻；人无命令而化自均平，甘露为和气之液。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "天地相合則甘露不求而自降；守真性無為則民不令而自均。", "thesisTrad": "天地相合則甘露不求而自降；守真性無為則民不令而自均。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "天地相合则甘露不求而自降；守真性无为则民不令而自均。" }, "tangxuanzong": { "workType": "御疏", "workTypeTrad": "御疏", "thesis": "侯王守道致和平，二氣交泰、降灑甘露，為善瑞侯王。", "thesisTrad": "侯王守道致和平，二氣交泰、降灑甘露，為善瑞侯王。", "noteIds": [ "c016" ], "workTypeSimp": "御疏", "thesisSimp": "侯王守道致和平，二气交泰、降洒甘露，为善瑞侯王。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "守道則乾坤交泰，非唯天地相合，抑亦德合天地；不須教令而自然太平。", "thesisTrad": "守道則乾坤交泰，非唯天地相合，抑亦德合天地；不須教令而自然太平。", "noteIds": [ "c025", "c026" ], "workTypeSimp": "注", "thesisSimp": "守道则乾坤交泰，非唯天地相合，抑亦德合天地；不须教令而自然太平。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天地中和之氣合則膏露降，萬物均被其澤；侯王法之則德澤普於天下。", "thesisTrad": "天地中和之氣合則膏露降，萬物均被其澤；侯王法之則德澤普於天下。", "noteIds": [ "c032" ], "workTypeSimp": "传", "thesisSimp": "天地中和之气合则膏露降，万物均被其泽；侯王法之则德泽普于天下。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "至陰至陽交通成和而物生，甘露為成和之至；侯王執道紀而萬物賓之。", "thesisTrad": "至陰至陽交通成和而物生，甘露為成和之至；侯王執道紀而萬物賓之。", "noteIds": [ "c039" ], "workTypeSimp": "传", "thesisSimp": "至阴至阳交通成和而物生，甘露为成和之至；侯王执道纪而万物宾之。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "沖氣升降相合為一而降甘露，無不均遍；聖人體道應有亦如露之無不及。", "thesisTrad": "沖氣升降相合為一而降甘露，無不均遍；聖人體道應有亦如露之無不及。", "noteIds": [ "c043" ], "workTypeSimp": "解", "thesisSimp": "冲气升降相合为一而降甘露，无不均遍；圣人体道应有亦如露之无不及。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "天地之氣相合而降為甘露，無人使令而自能均及萬物。", "thesisTrad": "天地之氣相合而降為甘露，無人使令而自能均及萬物。", "noteIds": [ "c048" ], "workTypeSimp": "注", "thesisSimp": "天地之气相合而降为甘露，无人使令而自能均及万物。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "以道服之則和氣致祥、甘露降，民莫之令而自然均調。", "thesisTrad": "以道服之則和氣致祥、甘露降，民莫之令而自然均調。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "以道服之则和气致祥、甘露降，民莫之令而自然均调。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "陰陽交和成雨露以生萬物，雖無人使令而自溥徧。", "thesisTrad": "陰陽交和成雨露以生萬物，雖無人使令而自溥徧。", "noteIds": [ "c057" ], "workTypeSimp": "本义", "thesisSimp": "阴阳交和成雨露以生万物，虽无人使令而自溥徧。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "天地為質、甘露為沖，升於地而地不居功，降自天而天不終有。", "thesisTrad": "天地為質、甘露為沖，升於地而地不居功，降自天而天不終有。", "noteIds": [ "c060" ], "workTypeSimp": "衍", "thesisSimp": "天地为质、甘露为冲，升于地而地不居功，降自天而天不终有。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以「和氣之液」釋甘露，把天地之合直接連到人君守道德。", "textTrad": "河上公以「和氣之液」釋甘露，把天地之合直接連到人君守道德。", "relationSimp": "立论", "textSimp": "河上公以「和气之液」释甘露，把天地之合直接连到人君守道德。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "王弼以「甘露不求而自降」對「民不令而自均」，建立天地與人君的平行結構。", "textTrad": "王弼以「甘露不求而自降」對「民不令而自均」，建立天地與人君的平行結構。", "relationSimp": "注", "textSimp": "王弼以「甘露不求而自降」对「民不令而自均」，建立天地与人君的平行结构。" }, { "noteId": "c039", "relation": "轉深", "relationTrad": "轉深", "text": "呂惠卿以至陰至陽交通成和釋甘露，把祥瑞之說轉為陰陽生物之理。", "textTrad": "呂惠卿以至陰至陽交通成和釋甘露，把祥瑞之說轉為陰陽生物之理。", "relationSimp": "转深", "textSimp": "吕惠卿以至阴至阳交通成和释甘露，把祥瑞之说转为阴阳生物之理。" }, { "noteId": "c060", "relation": "別解", "relationTrad": "別解", "text": "王夫之以天地為質、甘露為沖，地不居功、天不終有，從而有「未始有夫有止者」之論。", "textTrad": "王夫之以天地為質、甘露為沖，地不居功、天不終有，從而有「未始有夫有止者」之論。", "relationSimp": "别解", "textSimp": "王夫之以天地为质、甘露为冲，地不居功、天不终有，从而有「未始有夫有止者」之论。" } ], "nameSimp": "天地相合，以降甘露，民莫之令而自均", "questionSimp": "甘露是祥瑞还是比喻？「自均」是天地均平，还是人君教化均平？", "introSimp": "河上公以天地相合为人君守道德、合天地和气，流洽而嘉瑞自臻；人无命令而化自均平；甘露为和气之液。王弼以天地相合则甘露不求而自降，我守真性无为则民不令而自均，将天地与人君对举。唐玄宗御疏以侯王守道致和平，二气交泰而降甘露，为善瑞侯王。李荣以守道则乾坤交泰，非唯天地相合，抑亦德合天地；既知甘露降，亦知醴泉出；人如野鹿、上如摽枝，不须教令而自然太平。陆希声以天地中和之气合则膏露降、万物均被其泽；侯王法之则德泽普于天下。吕惠卿以至阴至阳交通成和而物生，甘露为成和之至；侯王执道纪而万物宾之。苏辙以冲气升降相合为一而降甘露，无不均遍；圣人体道应有亦如露之无不及。吴澄以天地之气相合而降为甘露，无人使令而自均及万物。憨山以兵为凶器、上干和气，以道服之则和气致祥、民自均调。魏源以阴阳交和成雨露以生万物，虽无人使令而自溥徧。王夫之以天地为质、甘露为冲，升于地而地不居功，降自天而天不终有。诸家或就祥瑞言，或就阴阳和合言，或就人君德化言，大旨皆归于自然均平。" }, { "id": "shi-zhi-you-ming", "name": "始制有名，名亦既有，夫亦將知止，知止所以不殆", "nameTrad": "始制有名，名亦既有，夫亦將知止，知止所以不殆", "question": "「始制」是樸散為官長，還是道生有名？「知止」止於何處，何以能「不殆」？", "questionTrad": "「始制」是樸散為官長，還是道生有名？「知止」止於何處，何以能「不殆」？", "intro": "河上公以始為道、有名為萬物，道無名能制有名、無形能制有形；有名之法盡有情欲，叛道離德則身致毀辱，故知止則不殆。王弼以始制為樸散始為官長之時，立名分以定尊卑；過此以往將爭錐刀之末，故知止；任名號物則失治之母。成玄英以筌蹄既忘、妙理斯得、止名會實釋不殆。唐玄宗御注以人君以道致平始能制御有名之物，有名之物亦盡為侯王所有；知依止有道之君則無危殆。李榮以自本自根、生天生地為始制有名；既得其子以知其母，子依母則物無傷害，人依道則理無危殆。陸希聲以始即無名，唯無名能制有名之用；名止其實、事止其理，故不至危殆；因暢名實相生、循名督實、正名而治，引堯桀、仲尼正名為證。呂惠卿以無名之樸無思無為，工宰一動則始制有名；知止則安易持、未兆易謀。蘇轍以聖人散樸為器、因器制名而不徇名忘樸，知復於性故乘萬變而不殆。吳澄以始者道也、有名者德也；用德者當知止於德，不可再降而下；不殆謂不窮匱、可長久不敝壞。憨山以散樸為器則有名，殉名者逐末忘本，故當知止自足。魏源以守無名始可以制有名，制者裁樸而分之，禮樂政刑皆自取；逐末忘本則愈遠失宗，故貴其止。王夫之以既有名而能止之，則前名成而後名猶不立，過此仍可為大始。諸家皆以「知止」為對名制的自我限制，以「不殆」為守本不逐末之效。", "introTrad": "河上公以始為道、有名為萬物，道無名能制有名、無形能制有形；有名之法盡有情欲，叛道離德則身致毀辱，故知止則不殆。王弼以始制為樸散始為官長之時，立名分以定尊卑；過此以往將爭錐刀之末，故知止；任名號物則失治之母。成玄英以筌蹄既忘、妙理斯得、止名會實釋不殆。唐玄宗御注以人君以道致平始能制御有名之物，有名之物亦盡為侯王所有；知依止有道之君則無危殆。李榮以自本自根、生天生地為始制有名；既得其子以知其母，子依母則物無傷害，人依道則理無危殆。陸希聲以始即無名，唯無名能制有名之用；名止其實、事止其理，故不至危殆；因暢名實相生、循名督實、正名而治，引堯桀、仲尼正名為證。呂惠卿以無名之樸無思無為，工宰一動則始制有名；知止則安易持、未兆易謀。蘇轍以聖人散樸為器、因器制名而不徇名忘樸，知復於性故乘萬變而不殆。吳澄以始者道也、有名者德也；用德者當知止於德，不可再降而下；不殆謂不窮匱、可長久不敝壞。憨山以散樸為器則有名，殉名者逐末忘本，故當知止自足。魏源以守無名始可以制有名，制者裁樸而分之，禮樂政刑皆自取；逐末忘本則愈遠失宗，故貴其止。王夫之以既有名而能止之，則前名成而後名猶不立，過此仍可為大始。諸家皆以「知止」為對名制的自我限制，以「不殆」為守本不逐末之效。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "始為道、有名為萬物；道無名能制有名。知止則不殆，叛道離德則身致毀辱。", "thesisTrad": "始為道、有名為萬物；道無名能制有名。知止則不殆，叛道離德則身致毀辱。", "noteIds": [ "c003", "c004" ], "workTypeSimp": "注", "thesisSimp": "始为道、有名为万物；道无名能制有名。知止则不殆，叛道离德则身致毁辱。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "始制謂樸散為官長、立名分以定尊卑；過此將爭錐刀之末，故知止；任名號物則失治之母。", "thesisTrad": "始制謂樸散為官長、立名分以定尊卑；過此將爭錐刀之末，故知止；任名號物則失治之母。", "noteIds": [ "c008", "c009" ], "workTypeSimp": "注", "thesisSimp": "始制谓朴散为官长、立名分以定尊卑；过此将争锥刀之末，故知止；任名号物则失治之母。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "筌蹄既忘、妙理斯得，止名會實，故無危殆。", "thesisTrad": "筌蹄既忘、妙理斯得，止名會實，故無危殆。", "noteIds": [ "c011" ], "workTypeSimp": "疏", "thesisSimp": "筌蹄既忘、妙理斯得，止名会实，故无危殆。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "人君以道致平，始能制御有名之物；有名之物知依止有道之君，故無危殆。", "thesisTrad": "人君以道致平，始能制御有名之物；有名之物知依止有道之君，故無危殆。", "noteIds": [ "c017", "c018", "c019", "c020" ], "workTypeSimp": "御注", "thesisSimp": "人君以道致平，始能制御有名之物；有名之物知依止有道之君，故无危殆。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "自本自根、生天生地為始制有名；子依母、人依道，故無危殆。", "thesisTrad": "自本自根、生天生地為始制有名；子依母、人依道，故無危殆。", "noteIds": [ "c027", "c028" ], "workTypeSimp": "注", "thesisSimp": "自本自根、生天生地为始制有名；子依母、人依道，故无危殆。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "始即無名，唯無名能制有名之用；名止其實、事止其理，故不至危殆；因暢名實相生、正名而治。", "thesisTrad": "始即無名，唯無名能制有名之用；名止其實、事止其理，故不至危殆；因暢名實相生、正名而治。", "noteIds": [ "c033", "c034" ], "workTypeSimp": "传", "thesisSimp": "始即无名，唯无名能制有名之用；名止其实、事止其理，故不至危殆；因畅名实相生、正名而治。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "無名之樸無思無為，工宰一動則始制有名；知止則安易持、未兆易謀。", "thesisTrad": "無名之樸無思無為，工宰一動則始制有名；知止則安易持、未兆易謀。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "无名之朴无思无为，工宰一动则始制有名；知止则安易持、未兆易谋。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人散樸為器、因器制名而不徇名忘樸，知復於性故乘萬變而不殆。", "thesisTrad": "聖人散樸為器、因器制名而不徇名忘樸，知復於性故乘萬變而不殆。", "noteIds": [ "c044" ], "workTypeSimp": "解", "thesisSimp": "圣人散朴为器、因器制名而不徇名忘朴，知复于性故乘万变而不殆。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "始者道也、有名者德也；用德者當知止於德，不可再降而下；不殆謂不窮匱。", "thesisTrad": "始者道也、有名者德也；用德者當知止於德，不可再降而下；不殆謂不窮匱。", "noteIds": [ "c049", "c050" ], "workTypeSimp": "注", "thesisSimp": "始者道也、有名者德也；用德者当知止于德，不可再降而下；不殆谓不穷匮。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "散樸為器則有名，殉名者逐末忘本，故當知止自足。", "thesisTrad": "散樸為器則有名，殉名者逐末忘本，故當知止自足。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "散朴为器则有名，殉名者逐末忘本，故当知止自足。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "守無名始可以制有名；制者裁樸而分之，逐末忘本則愈遠失宗，故貴其止。", "thesisTrad": "守無名始可以制有名；制者裁樸而分之，逐末忘本則愈遠失宗，故貴其止。", "noteIds": [ "c058" ], "workTypeSimp": "本义", "thesisSimp": "守无名始可以制有名；制者裁朴而分之，逐末忘本则愈远失宗，故贵其止。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "既有名而能止之，則前名成而後名猶不立，過此仍可為大始。", "thesisTrad": "既有名而能止之，則前名成而後名猶不立，過此仍可為大始。", "noteIds": [ "c060" ], "workTypeSimp": "衍", "thesisSimp": "既有名而能止之，则前名成而后名犹不立，过此仍可为大始。" } }, "chain": [ { "noteId": "c008", "relation": "立論", "relationTrad": "立論", "text": "王弼以「樸散為官長」釋始制，把名制的起源落在政治分化上。", "textTrad": "王弼以「樸散為官長」釋始制，把名制的起源落在政治分化上。", "relationSimp": "立论", "textSimp": "王弼以「朴散为官长」释始制，把名制的起源落在政治分化上。" }, { "noteId": "c003", "relation": "注", "relationTrad": "注", "text": "河上公以「道無名能制有名」立說，把始制收歸道對萬物的統攝。", "textTrad": "河上公以「道無名能制有名」立說，把始制收歸道對萬物的統攝。", "relationSimp": "注", "textSimp": "河上公以「道无名能制有名」立说，把始制收归道对万物的统摄。" }, { "noteId": "c033", "relation": "申說", "relationTrad": "申說", "text": "陸希聲以「名止其實、事止其理」申明知止，並由此展開名實相生的治術。", "textTrad": "陸希聲以「名止其實、事止其理」申明知止，並由此展開名實相生的治術。", "relationSimp": "申说", "textSimp": "陆希声以「名止其实、事止其理」申明知止，并由此展开名实相生的治术。" }, { "noteId": "c011", "relation": "轉深", "relationTrad": "轉深", "text": "成玄英以「筌蹄既忘、止名會實」把知止提升到重玄忘言的層次。", "textTrad": "成玄英以「筌蹄既忘、止名會實」把知止提升到重玄忘言的層次。", "relationSimp": "转深", "textSimp": "成玄英以「筌蹄既忘、止名会实」把知止提升到重玄忘言的层次。" } ], "nameSimp": "始制有名，名亦既有，夫亦将知止，知止所以不殆", "questionSimp": "「始制」是朴散为官长，还是道生有名？「知止」止于何处，何以能「不殆」？", "introSimp": "河上公以始为道、有名为万物，道无名能制有名、无形能制有形；有名之法尽有情欲，叛道离德则身致毁辱，故知止则不殆。王弼以始制为朴散始为官长之时，立名分以定尊卑；过此以往将争锥刀之末，故知止；任名号物则失治之母。成玄英以筌蹄既忘、妙理斯得、止名会实释不殆。唐玄宗御注以人君以道致平始能制御有名之物，有名之物亦尽为侯王所有；知依止有道之君则无危殆。李荣以自本自根、生天生地为始制有名；既得其子以知其母，子依母则物无伤害，人依道则理无危殆。陆希声以始即无名，唯无名能制有名之用；名止其实、事止其理，故不至危殆；因畅名实相生、循名督实、正名而治，引尧桀、仲尼正名为证。吕惠卿以无名之朴无思无为，工宰一动则始制有名；知止则安易持、未兆易谋。苏辙以圣人散朴为器、因器制名而不徇名忘朴，知复于性故乘万变而不殆。吴澄以始者道也、有名者德也；用德者当知止于德，不可再降而下；不殆谓不穷匮、可长久不敝坏。憨山以散朴为器则有名，殉名者逐末忘本，故当知止自足。魏源以守无名始可以制有名，制者裁朴而分之，礼乐政刑皆自取；逐末忘本则愈远失宗，故贵其止。王夫之以既有名而能止之，则前名成而后名犹不立，过此仍可为大始。诸家皆以「知止」为对名制的自我限制，以「不殆」为守本不逐末之效。" }, { "id": "chuan-gu-jiang-hai", "name": "譬道之在天下，猶川谷之與江海", "nameTrad": "譬道之在天下，猶川谷之與江海", "question": "川谷與江海，誰是本、誰是末？道在天下是「道散」還是「萬物歸道」？", "questionTrad": "川谷與江海，誰是本、誰是末？道在天下是「道散」還是「萬物歸道」？", "intro": "王弼以川谷求江海、非江海召之，不召不求而自歸，喻行道於天下者不令而自均。唐玄宗御注以天降甘露以瑞有道之君，天則應之，猶川谷與江海通流。李榮以川谷上源不竭必以江海為本，復本而歸江海；人從道而生還須歸道。陸希聲以江海為川谷所歸、無名為有名所止。呂惠卿以道在天下如川谷之與江海，其有不歸之者。蘇轍以江海為水之鍾、川谷為水之分，道為萬物之宗、萬物為道之末，故川谷歸其所鍾、萬物賓其所宗。吳澄以道在天下猶江海為眾流所歸，德如谿谷眾流，德復歸道則會同于江海。憨山以道在天下為萬物之宗，流潤無窮。魏源以道在天下猶水在江海，自本而末、末不離本。王夫之則以川谷能成江海、江海不能反川谷，喻道散而為天下、天下不能反而為道，與諸家「萬物歸道」之說方向相反。諸家多以江海喻道、川谷喻萬物，以歸為說；王夫之獨取「不能反」一義，強調道散之後不可逆。", "introTrad": "王弼以川谷求江海、非江海召之，不召不求而自歸，喻行道於天下者不令而自均。唐玄宗御注以天降甘露以瑞有道之君，天則應之，猶川谷與江海通流。李榮以川谷上源不竭必以江海為本，復本而歸江海；人從道而生還須歸道。陸希聲以江海為川谷所歸、無名為有名所止。呂惠卿以道在天下如川谷之與江海，其有不歸之者。蘇轍以江海為水之鍾、川谷為水之分，道為萬物之宗、萬物為道之末，故川谷歸其所鍾、萬物賓其所宗。吳澄以道在天下猶江海為眾流所歸，德如谿谷眾流，德復歸道則會同于江海。憨山以道在天下為萬物之宗，流潤無窮。魏源以道在天下猶水在江海，自本而末、末不離本。王夫之則以川谷能成江海、江海不能反川谷，喻道散而為天下、天下不能反而為道，與諸家「萬物歸道」之說方向相反。諸家多以江海喻道、川谷喻萬物，以歸為說；王夫之獨取「不能反」一義，強調道散之後不可逆。", "positions": { "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "川谷求江海，非江海召之，不召不求而自歸；行道於天下者不令而自均。", "thesisTrad": "川谷求江海，非江海召之，不召不求而自歸；行道於天下者不令而自均。", "noteIds": [ "c010" ], "workTypeSimp": "注", "thesisSimp": "川谷求江海，非江海召之，不召不求而自归；行道于天下者不令而自均。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "天降甘露以瑞有道之君，天則應之，猶川谷與江海通流。", "thesisTrad": "天降甘露以瑞有道之君，天則應之，猶川谷與江海通流。", "noteIds": [ "c021", "c022" ], "workTypeSimp": "御注", "thesisSimp": "天降甘露以瑞有道之君，天则应之，犹川谷与江海通流。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "川谷上源不竭必以江海為本，復本而歸江海；人從道而生還須歸道。", "thesisTrad": "川谷上源不竭必以江海為本，復本而歸江海；人從道而生還須歸道。", "noteIds": [ "c029" ], "workTypeSimp": "注", "thesisSimp": "川谷上源不竭必以江海为本，复本而归江海；人从道而生还须归道。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "江海為川谷所歸，無名為有名所止。", "thesisTrad": "江海為川谷所歸，無名為有名所止。", "noteIds": [ "c035" ], "workTypeSimp": "传", "thesisSimp": "江海为川谷所归，无名为有名所止。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道在天下如川谷之與江海，其有不歸之者耶。", "thesisTrad": "道在天下如川谷之與江海，其有不歸之者耶。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "道在天下如川谷之与江海，其有不归之者耶。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "江海為水之鍾、川谷為水之分；道為萬物之宗、萬物為道之末，故川谷歸其所鍾、萬物賓其所宗。", "thesisTrad": "江海為水之鍾、川谷為水之分；道為萬物之宗、萬物為道之末，故川谷歸其所鍾、萬物賓其所宗。", "noteIds": [ "c045" ], "workTypeSimp": "解", "thesisSimp": "江海为水之钟、川谷为水之分；道为万物之宗、万物为道之末，故川谷归其所钟、万物宾其所宗。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道在天下猶江海為眾流所歸；德如谿谷眾流，德復歸道則會同于江海。", "thesisTrad": "道在天下猶江海為眾流所歸；德如谿谷眾流，德復歸道則會同于江海。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "道在天下犹江海为众流所归；德如谿谷众流，德复归道则会同于江海。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "道在天下為萬物之宗，流潤無窮，猶川谷之於江海。", "thesisTrad": "道在天下為萬物之宗，流潤無窮，猶川谷之於江海。", "noteIds": [ "c055" ], "workTypeSimp": "解", "thesisSimp": "道在天下为万物之宗，流润无穷，犹川谷之于江海。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "道在天下猶水在江海，自本而末、末不離本。", "thesisTrad": "道在天下猶水在江海，自本而末、末不離本。", "noteIds": [ "c059" ], "workTypeSimp": "本义", "thesisSimp": "道在天下犹水在江海，自本而末、末不离本。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "川谷能成江海，江海不能反川谷；道散而為天下，天下不能反而為道。", "thesisTrad": "川谷能成江海，江海不能反川谷；道散而為天下，天下不能反而為道。", "noteIds": [ "c061" ], "workTypeSimp": "衍", "thesisSimp": "川谷能成江海，江海不能反川谷；道散而为天下，天下不能反而为道。" } }, "chain": [ { "noteId": "c010", "relation": "立論", "relationTrad": "立論", "text": "王弼以「不召不求而自歸」立訓，把川谷江海解成自然歸附之勢。", "textTrad": "王弼以「不召不求而自歸」立訓，把川谷江海解成自然歸附之勢。", "relationSimp": "立论", "textSimp": "王弼以「不召不求而自归」立训，把川谷江海解成自然归附之势。" }, { "noteId": "c029", "relation": "注", "relationTrad": "注", "text": "李榮以「復本而歸江海」釋之，並轉出人從道生、還須歸道之意。", "textTrad": "李榮以「復本而歸江海」釋之，並轉出人從道生、還須歸道之意。", "relationSimp": "注", "textSimp": "李荣以「复本而归江海」释之，并转出人从道生、还须归道之意。" }, { "noteId": "c051", "relation": "轉深", "relationTrad": "轉深", "text": "吳澄以德為谿谷、道為江海，把比喻落到道、德兩層。", "textTrad": "吳澄以德為谿谷、道為江海，把比喻落到道、德兩層。", "relationSimp": "转深", "textSimp": "吴澄以德为谿谷、道为江海，把比喻落到道、德两层。" }, { "noteId": "c061", "relation": "別解", "relationTrad": "別解", "text": "王夫之翻轉「歸」義，強調江海不能反川谷、天下不能反道，與諸家立異。", "textTrad": "王夫之翻轉「歸」義，強調江海不能反川谷、天下不能反道，與諸家立異。", "relationSimp": "别解", "textSimp": "王夫之翻转「归」义，强调江海不能反川谷、天下不能反道，与诸家立异。" } ], "nameSimp": "譬道之在天下，犹川谷之与江海", "questionSimp": "川谷与江海，谁是本、谁是末？道在天下是「道散」还是「万物归道」？", "introSimp": "王弼以川谷求江海、非江海召之，不召不求而自归，喻行道于天下者不令而自均。唐玄宗御注以天降甘露以瑞有道之君，天则应之，犹川谷与江海通流。李荣以川谷上源不竭必以江海为本，复本而归江海；人从道而生还须归道。陆希声以江海为川谷所归、无名为有名所止。吕惠卿以道在天下如川谷之与江海，其有不归之者。苏辙以江海为水之钟、川谷为水之分，道为万物之宗、万物为道之末，故川谷归其所钟、万物宾其所宗。吴澄以道在天下犹江海为众流所归，德如谿谷众流，德复归道则会同于江海。憨山以道在天下为万物之宗，流润无穷。魏源以道在天下犹水在江海，自本而末、末不离本。王夫之则以川谷能成江海、江海不能反川谷，喻道散而为天下、天下不能反而为道，与诸家「万物归道」之说方向相反。诸家多以江海喻道、川谷喻万物，以归为说；王夫之独取「不能反」一义，强调道散之后不可逆。" } ], "requiredSources": [ "wangbi", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.895Z", "keyPrefix": "laozi-32", "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-32", "slug": "32", "order": 32, "title": "第三十二章", "titleSimp": "第三十二章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「道常無名，樸雖小，天下莫能臣也」發端，繼言「侯王若能守之，萬物將自賓」，轉出「天地相合，以降甘露，民莫之令而自均」，再言「始制有名，名亦既有，夫亦將知止」，末以「知止所以不殆」與「譬道之在天下，猶川谷之與江海」收束；附河上公、王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之十二家注疏，嚴遵此章《玄德纂疏》無輯文、俞樾未列；王弼逐句作注，河上公、成玄英、唐玄宗、李榮逐句或分段分疏，蘇轍、吳澄、憨山、魏源分段作注，陸希聲、呂惠卿各以整章一段通釋，王夫之存二段；河上公題「聖德」、唐玄宗題「道常無名章」，吳澄、魏源以此章為其第二十七章，河上公、成玄英、唐玄宗本章據《玄德纂疏》卷九所引，王弼此章注凡六條，異文並見校記。", "summarySimp": "以「道常无名，朴虽小，天下莫能臣也」发端，继言「侯王若能守之，万物将自宾」，转出「天地相合，以降甘露，民莫之令而自均」，再言「始制有名，名亦既有，夫亦将知止」，末以「知止所以不殆」与「譬道之在天下，犹川谷之与江海」收束；附河上公、王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之十二家注疏，严遵此章《玄德纂疏》无辑文、俞樾未列；王弼逐句作注，河上公、成玄英、唐玄宗、李荣逐句或分段分疏，苏辙、吴澄、憨山、魏源分段作注，陆希声、吕惠卿各以整章一段通释，王夫之存二段；河上公题「圣德」、唐玄宗题「道常无名章」，吴澄、魏源以此章为其第二十七章，河上公、成玄英、唐玄宗本章据《玄德纂疏》卷九所引，王弼此章注凡六条，异文并见校记。", "dataFile": "data/chapters/laozi-32.json", "relationsFile": "data/commentary-relations-laozi-32.json", "url": "/laozi/32/", "orderLabel": "第三十二", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005", "s006" ], "count": 6 } ], 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