{ "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-33", "no": 33, "part": "道經", "partSimp": "道经", "title": "第三十三章", "titleSimp": "第三十三章", "intro": "《老子》第三十三章，河上公題「辯德」，唐玄宗題「知人者智章」。全章八句、四偶：首言知人者智、自知者明；次言勝人者有力、自勝者强；轉言知足者富、强行者有志；末言不失其所者久、死而不亡者壽。河上公以能知人好惡為智、自知賢與不肖為明；以性制情為自勝，自勝則無敵於外；强由勤也，勤力行道則道亦有意於人；自節養而不失天之精氣則可以長久。王弼以知人者智而已、未若自知者超智之上；勝人者有力而已、未若自勝者無物以損其力；知足自不失故富；勤能行之其志必獲；以明自察、量力而行則必獲久長；雖死而以爲生之道不亡，乃得全其壽。成玄英《玄德纂疏》所引僅存「照達前境，鑒人機性大小深淺無不悉知爲智；自知己身宿命善惡三代報應無不明也」一條。唐玄宗御注以知者役用以知物、明者融照以鑒微；能自勝其心使柔弱者方可全其强；知止足者無貪求可爲富、强力行者不懈怠可謂有志節；知足强力不失其所恒則是久於其道；死者分理之終、亡者夭枉之數、壽者一期之盡，得天常者死而不亡。御疏申以心與境合而生知、識察前事為知法；自能制勝其心使心柔弱，柔弱之道物不能加；簞食瓢飲傲然自足；委順得常、頽然任化而去者得一期之盡。李榮以見而知之謂之智、照己而知得失者明；用德者德高則伏物，自强不息不溺於非斯自勝；知分之人雖一瓢而爲富，飾躬勵己爲强行、信道彌篤爲有志；引黃帝遺玄珠、曾子居衛為證。陸希聲以知出於外謂之智、知反於内謂之明，如日火外光、金水内景；用弱以勝人之暴為有道之力、守柔以自勝其躁為有德之强；知足於利欲者不亡其大業；强行於仁義者可至於盛德；動而不失其所恒故可久；身死而道不亡故為壽。呂惠卿以自知然後能知人、自勝然後能勝人，明者固智之所自出、强者固力之所自出；復命曰常、知常曰明，守柔曰强，知常守柔乃所以自知自勝；有自知之明則知萬物皆備於我故富；有自勝之强則於道勤行故有志；存其所存而不爲物遷故久；雖死而未嘗亡故壽。蘇轍以分别為知、蔽盡為明，分别之心未除故止於知人，蔽盡則能自知而又可以及人；力能及人而不能及我，克己復性則非力之所及故强；所遇而足則未嘗不富；不與物爭而自强不息則物莫能奪其志；物變無窮而心未嘗失則久；死生之變雖大而其性湛然不亡。吳澄以此章為其第二十八章，以智能知人為徇外之智、能自知則内能盡性故明，有力勝人為恃外之力、能自勝則内能克己故强；能盡性達命則無所歆羡而常有餘，能克己勇善則有所秉持而常無怠；惟明惟强則見真守固，住世此心不失故久、厭世此心常存故壽；附「或曰」一則，謂老子内非不明、外若昧，内非不强、外示弱，其昧其弱治外之藥、其明其强守内之方，並行而不相悖。憨山以人主當守道無為，故此章教以守之之要；明於責人者必昧於責己，故自知者明；强梁者必遇其敵，故自勝者强；貪得無厭雖富不富，自知足則鷦鷯偃鼠、藜藿不糝亦樂而有餘；强志好過於人未為有志，惟强行於道德者為有志；抱道凝神而復於性真則德光終古、澤流無窮；養性復真則形化而性常存，入於不死不生。魏源以此章為其第二十八章，本義全引呂惠卿、張爾岐、李嘉謨、吳澄四家：呂氏以知常守柔為自知自勝之本；張氏以智力明强各以内外對言、久與壽以不變於生不亡於死對言；李氏以精神在外為智力、在内為明强，内明則不騖外、漸能勝物，修悟兩全、漸反其性；吳氏以昧弱治外、明强守内，其實一事。王夫之以富者不必有志、有志者不能乎富，久者有極、壽者無終；又以氣輔氣、以精輔精終歸於敝，惟其中微妙玄通者未嘗亡，故有虞氏之法久、泰氏之道壽。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、魏源以此章為其第二十八章。", "introSimp": "《老子》第三十三章，河上公题「辩德」，唐玄宗题「知人者智章」。全章八句、四偶：首言知人者智、自知者明；次言胜人者有力、自胜者强；转言知足者富、强行者有志；末言不失其所者久、死而不亡者寿。河上公以能知人好恶为智、自知贤与不肖为明；以性制情为自胜，自胜则无敌于外；强由勤也，勤力行道则道亦有意于人；自节养而不失天之精气则可以长久。王弼以知人者智而已、未若自知者超智之上；胜人者有力而已、未若自胜者无物以损其力；知足自不失故富；勤能行之其志必获；以明自察、量力而行则必获久长；虽死而以为生之道不亡，乃得全其寿。成玄英《玄德纂疏》所引仅存「照达前境，鉴人机性大小深浅无不悉知为智；自知己身宿命善恶三代报应无不明也」一条。唐玄宗御注以知者役用以知物、明者融照以鉴微；能自胜其心使柔弱者方可全其强；知止足者无贪求可为富、强力行者不懈怠可谓有志节；知足强力不失其所恒则是久于其道；死者分理之终、亡者夭枉之数、寿者一期之尽，得天常者死而不亡。御疏申以心与境合而生知、识察前事为知法；自能制胜其心使心柔弱，柔弱之道物不能加；箪食瓢饮傲然自足；委顺得常、颓然任化而去者得一期之尽。李荣以见而知之谓之智、照己而知得失者明；用德者德高则伏物，自强不息不溺于非斯自胜；知分之人虽一瓢而为富，饰躬励己为强行、信道弥笃为有志；引黄帝遗玄珠、曾子居卫为证。陆希声以知出于外谓之智、知反于内谓之明，如日火外光、金水内景；用弱以胜人之暴为有道之力、守柔以自胜其躁为有德之强；知足于利欲者不亡其大业；强行于仁义者可至于盛德；动而不失其所恒故可久；身死而道不亡故为寿。吕惠卿以自知然后能知人、自胜然后能胜人，明者固智之所自出、强者固力之所自出；复命曰常、知常曰明，守柔曰强，知常守柔乃所以自知自胜；有自知之明则知万物皆备于我故富；有自胜之强则于道勤行故有志；存其所存而不为物迁故久；虽死而未尝亡故寿。苏辙以分别为知、蔽尽为明，分别之心未除故止于知人，蔽尽则能自知而又可以及人；力能及人而不能及我，克己复性则非力之所及故强；所遇而足则未尝不富；不与物争而自强不息则物莫能夺其志；物变无穷而心未尝失则久；死生之变虽大而其性湛然不亡。吴澄以此章为其第二十八章，以智能知人为徇外之智、能自知则内能尽性故明，有力胜人为恃外之力、能自胜则内能克己故强；能尽性达命则无所歆羡而常有余，能克己勇善则有所秉持而常无怠；惟明惟强则见真守固，住世此心不失故久、厌世此心常存故寿；附「或曰」一则，谓老子内非不明、外若昧，内非不强、外示弱，其昧其弱治外之药、其明其强守内之方，并行而不相悖。憨山以人主当守道无为，故此章教以守之之要；明于责人者必昧于责己，故自知者明；强梁者必遇其敌，故自胜者强；贪得无厌虽富不富，自知足则鹪鹩偃鼠、藜藿不糁亦乐而有余；强志好过于人未为有志，惟强行于道德者为有志；抱道凝神而复于性真则德光终古、泽流无穷；养性复真则形化而性常存，入于不死不生。魏源以此章为其第二十八章，本义全引吕惠卿、张尔岐、李嘉谟、吴澄四家：吕氏以知常守柔为自知自胜之本；张氏以智力明强各以内外对言、久与寿以不变于生不亡于死对言；李氏以精神在外为智力、在内为明强，内明则不骛外、渐能胜物，修悟两全、渐反其性；吴氏以昧弱治外、明强守内，其实一事。王夫之以富者不必有志、有志者不能乎富，久者有极、寿者无终；又以气辅气、以精辅精终归于敝，惟其中微妙玄通者未尝亡，故有虞氏之法久、泰氏之道寿。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、魏源以此章为其第二十八章。", "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、唐玄宗、李榮逐句或分段分疏，蘇轍逐句作注；成玄英僅存一條；陸希聲、呂惠卿、憨山各以整章一段通釋，本站按文義分條；吳澄分段作注，魏源本義全引四家，王夫之章旨簡括而衍文暢申。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、唐玄宗、李荣逐句或分段分疏，苏辙逐句作注；成玄英仅存一条；陆希声、吕惠卿、憨山各以整章一段通释，本站按文义分条；吴澄分段作注，魏源本义全引四家，王夫之章旨简括而衍文畅申。严遵《指归》此章无辑文，故不列；俞樾《诸子平议》此章未列。", "slug": "33", "order": 33, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「知人者智，自知者明」發端，八句四偶：知人與自知、勝人與自勝、知足與强行、不失其所與死而不亡。十二家注疏並觀：河上公以反聽內視釋明、以性制情釋自勝；王弼謂自知超智之上、自勝無物損力；成玄英僅存一條；唐玄宗御注御疏以役用融照、制心柔弱、一期之盡分釋；李榮引黃帝遺玄珠、曾子居衛；陸希聲以日火外光、金水內景為喻；呂惠卿謂自知然後能知人、自勝然後能勝人；蘇轍以分別蔽盡、克己復性為說；吳澄分住世厭世、此心不失常存；憨山以復性真、形化性存為宗；魏源本義全引呂惠卿、張爾岐、李嘉謨、吳澄四家；王夫之謂富志相礙、久極壽無終。河上公此章僅四條、李榮僅三條，故第三、六句與第五、六句分別無注；嚴遵無輯文、俞樾未列。吳澄、魏源以此章為其第二十八章；王弼此章注凡六條，異文並見校記。", "summarySimp": "以「知人者智，自知者明」发端，八句四偶：知人与自知、胜人与自胜、知足与强行、不失其所与死而不亡。十二家注疏并观：河上公以反听内视释明、以性制情释自胜；王弼谓自知超智之上、自胜无物损力；成玄英仅存一条；唐玄宗御注御疏以役用融照、制心柔弱、一期之尽分释；李荣引黄帝遗玄珠、曾子居卫；陆希声以日火外光、金水内景为喻；吕惠卿谓自知然后能知人、自胜然后能胜人；苏辙以分别蔽尽、克己复性为说；吴澄分住世厌世、此心不失常存；憨山以复性真、形化性存为宗；魏源本义全引吕惠卿、张尔岐、李嘉谟、吴澄四家；王夫之谓富志相碍、久极寿无终。河上公此章仅四条、李荣仅三条，故第三、六句与第五、六句分别无注；严遵无辑文、俞樾未列。吴澄、魏源以此章为其第二十八章；王弼此章注凡六条，异文并见校记。", "dataFile": "data/chapters/laozi-33.json", "relationsFile": "data/commentary-relations-laozi-33.json", "url": "/laozi/33/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第三十三" }, "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「知人者智，自知者明。勝人者有力，自勝者强。知足者富。强行者有志。不失其所者久。死而不亡者壽」；河上公題「辯德第三十三」，唐玄宗題「知人者智章第三十三」，王弼本無章題。吳澄以此章為其第二十八章，魏源亦以此章為其第二十八章。傅奕本每句末有「也」字；葉夢得本「勝人者有力」無「有」字；邵若愚本「不失其所」下有一「止」字。河上公此章《玄德纂疏》卷九所引僅四條，不及「知足者富」「死而不亡者壽」兩句；李榮所引僅三條，不及「不失其所者久，死而不亡者壽」。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。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「知人者智，自知者明。胜人者有力，自胜者强。知足者富。强行者有志。不失其所者久。死而不亡者寿」；河上公题「辩德第三十三」，唐玄宗题「知人者智章第三十三」，王弼本无章题。吴澄以此章为其第二十八章，魏源亦以此章为其第二十八章。傅奕本每句末有「也」字；叶梦得本「胜人者有力」无「有」字；邵若愚本「不失其所」下有一「止」字。河上公此章《玄德纂疏》卷九所引仅四条，不及「知足者富」「死而不亡者寿」两句；李荣所引仅三条，不及「不失其所者久，死而不亡者寿」。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。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": 59, "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「辯德」，以能知人好惡為智、自知賢與不肖為明；以性制情為自勝，自勝則無敵於外；强由勤也，勤力行道則道亦有意於人；自節養而不失天之精氣則可以長久。此章據《玄德纂疏》卷九所引，僅四條，不及「知足者富」「死而不亡者壽」兩句。", "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「辩德」，以能知人好恶为智、自知贤与不肖为明；以性制情为自胜，自胜则无敌于外；强由勤也，勤力行道则道亦有意于人；自节养而不失天之精气则可以长久。此章据《玄德纂疏》卷九所引，仅四条，不及「知足者富」「死而不亡者寿」两句。", "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。以知人者智而已、未若自知者超智之上；勝人者有力而已、未若自勝者無物以損其力；知足自不失故富；勤能行之其志必獲；以明自察、量力而行則必獲久長；雖死而以爲生之道不亡，乃得全其壽。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。以知人者智而已、未若自知者超智之上；胜人者有力而已、未若自胜者无物以损其力；知足自不失故富；勤能行之其志必获；以明自察、量力而行则必获久长；虽死而以为生之道不亡，乃得全其寿。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，以照達前境、鑒人機性大小深淺為智，自知己身宿命善惡三代報應為明。", "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，以照达前境、鉴人机性大小深浅为智，自知己身宿命善恶三代报应为明。", "shortSimp": "成疏" }, { "id": "tangxuanzong", "name": "唐玄宗御注御疏", "short": "御注", "author": "李隆基", "work": "道德真經注疏", "era": "唐", "years": "685–762", "color": "#9b3d3d", "desc": "帝王御注，兼採諸家；御注以知者役用以知物、明者融照以鑒微；能自勝其心使柔弱者方可全其强；知止足者無貪求可為富、强力行者不懈怠可謂有志節；知足强力不失其所恒則是久於其道；死者分理之終、亡者夭枉之數、壽者一期之盡，得天常者死而不亡。御疏申以心與境合而生知、識察前事為知法；自能制勝其心使心柔弱；簞食瓢飲傲然自足；委順得常、頽然任化而去者得一期之盡。此章據《玄德纂疏》卷九所引御注御疏。", "count": 10, "nameSimp": "唐玄宗御注御疏", "workSimp": "道德真经注疏", "authorSimp": "李隆基", "eraSimp": "唐", "yearsSimp": "685–762", "descSimp": "帝王御注，兼采诸家；御注以知者役用以知物、明者融照以鉴微；能自胜其心使柔弱者方可全其强；知止足者无贪求可为富、强力行者不懈怠可谓有志节；知足强力不失其所恒则是久于其道；死者分理之终、亡者夭枉之数、寿者一期之尽，得天常者死而不亡。御疏申以心与境合而生知、识察前事为知法；自能制胜其心使心柔弱；箪食瓢饮傲然自足；委顺得常、颓然任化而去者得一期之尽。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》；此章以見而知之謂之智、照己而知得失者明；用德者德高則伏物，自强不息不溺於非斯自勝；知分之人雖一瓢而為富，飾躬勵己為强行、信道彌篤為有志；引黃帝遺玄珠、曾子居衛為證。此章據《道藏》本，參《玄德纂疏》卷九所引，僅三條，不及「不失其所者久，死而不亡者壽」。", "count": 3, "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》；此章以见而知之谓之智、照己而知得失者明；用德者德高则伏物，自强不息不溺于非斯自胜；知分之人虽一瓢而为富，饰躬励己为强行、信道弥笃为有志；引黄帝遗玄珠、曾子居卫为证。此章据《道藏》本，参《玄德纂疏》卷九所引，仅三条，不及「不失其所者久，死而不亡者寿」。", "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；此章分六條作傳，以知出於外謂之智、知反於內謂之明，如日火外光、金水內景；用弱以勝人之暴為有道之力、守柔以自勝其躁為有德之强；知足於利欲者不亡其大業；强行於仁義者可至於盛德；動而不失其所恒故可久；身死而道不亡故為壽。", "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；此章分六条作传，以知出于外谓之智、知反于内谓之明，如日火外光、金水内景；用弱以胜人之暴为有道之力、守柔以自胜其躁为有德之强；知足于利欲者不亡其大业；强行于仁义者可至于盛德；动而不失其所恒故可久；身死而道不亡故为寿。", "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，以自知然後能知人、自勝然後能勝人，明者固智之所自出、强者固力之所自出；復命曰常、知常曰明，守柔曰强，知常守柔乃所以自知自勝；有自知之明則知萬物皆備於我故富；有自勝之强則於道勤行故有志；存其所存而不為物遷故久；雖死而未嘗亡故壽。", "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，以自知然后能知人、自胜然后能胜人，明者固智之所自出、强者固力之所自出；复命曰常、知常曰明，守柔曰强，知常守柔乃所以自知自胜；有自知之明则知万物皆备于我故富；有自胜之强则于道勤行故有志；存其所存而不为物迁故久；虽死而未尝亡故寿。", "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": "此章逐句作注，以分別為知、蔽盡為明，分別之心未除故止於知人，蔽盡則能自知而又可以及人；力能及人而不能及我，克己復性則非力之所及故强；所遇而足則未嘗不富；不與物爭而自强不息則物莫能奪其志；物變無窮而心未嘗失則久；死生之變雖大而其性湛然不亡。", "count": 6, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "此章逐句作注，以分别为知、蔽尽为明，分别之心未除故止于知人，蔽尽则能自知而又可以及人；力能及人而不能及我，克己复性则非力之所及故强；所遇而足则未尝不富；不与物争而自强不息则物莫能夺其志；物变无穷而心未尝失则久；死生之变虽大而其性湛然不亡。", "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": "此章為其第二十八章；分段作注，以智能知人為徇外之智、能自知則內能盡性故明，有力勝人為恃外之力、能自勝則內能克己故强；能盡性達命則無所歆羡而常有餘，能克己勇善則有所秉持而常無怠；惟明惟强則見真守固，住世此心不失故久、厭世此心常存故壽；附「或曰」一則，謂昧弱治外、明强守內，並行而不相悖。", "count": 4, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章为其第二十八章；分段作注，以智能知人为徇外之智、能自知则内能尽性故明，有力胜人为恃外之力、能自胜则内能克己故强；能尽性达命则无所歆羡而常有余，能克己勇善则有所秉持而常无怠；惟明惟强则见真守固，住世此心不失故久、厌世此心常存故寿；附「或曰」一则，谓昧弱治外、明强守内，并行而不相悖。", "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，故此章教以守之之要；明於責人者必昧於責己，故自知者明；强梁者必遇其敵，故自勝者强；貪得無厭雖富不富，自知足則鷦鷯偃鼠、藜藿不糝亦樂而有餘；强志好過於人未為有志，惟强行於道德者為有志；抱道凝神而復於性真則德光終古、澤流無窮；養性復真則形化而性常存，入於不死不生。", "count": 6, "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，故此章教以守之之要；明于责人者必昧于责己，故自知者明；强梁者必遇其敌，故自胜者强；贪得无厌虽富不富，自知足则鹪鹩偃鼠、藜藿不糁亦乐而有余；强志好过于人未为有志，惟强行于道德者为有志；抱道凝神而复于性真则德光终古、泽流无穷；养性复真则形化而性常存，入于不死不生。", "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；此章為其第二十八章，本義全引呂惠卿、張爾岐、李嘉謨、吳澄四家：呂氏以知常守柔為自知自勝之本；張氏以智力明强各以內外對言、久與壽以不變於生不亡於死對言；李氏以精神在外為智力、在內為明强，內明則不騖外、漸能勝物，修悟兩全、漸反其性；吳氏以昧弱治外、明强守內，其實一事。並存傅奕、葉夢得、邵若愚諸本異文。", "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；此章为其第二十八章，本义全引吕惠卿、张尔岐、李嘉谟、吴澄四家：吕氏以知常守柔为自知自胜之本；张氏以智力明强各以内外对言、久与寿以不变于生不亡于死对言；李氏以精神在外为智力、在内为明强，内明则不骛外、渐能胜物，修悟两全、渐反其性；吴氏以昧弱治外、明强守内，其实一事。并存傅奕、叶梦得、邵若愚诸本异文。", "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，以富者不必有志、有志者不能乎富，久者有極、壽者無終；又以氣輔氣、以精輔精終歸於敝，惟其中微妙玄通者未嘗亡，故有虞氏之法久、泰氏之道壽。", "count": 3, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "此章整章一衍，以富者不必有志、有志者不能乎富，久者有极、寿者无终；又以气辅气、以精辅精终归于敝，惟其中微妙玄通者未尝亡，故有虞氏之法久、泰氏之道寿。", "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": "知人者智，自知者明。", "textSimp": "知人者智，自知者明。", "translation": "了解别人算是智慧，了解自己才算高明。", "translationTrad": "了解別人算是智慧，了解自己才算高明。", "noteIds": [ "c001", "c005", "c011", "c012", "c013", "c022", "c025", "c031", "c037", "c043", "c046", "c047", "c053", "c054", "c055", "c056" ], "noteCount": 16, "charNoteIds": [ "n001", "n002" ], "key": "laozi-33:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "勝人者有力，自勝者强。", "textSimp": "胜人者有力，自胜者强。", "translation": "胜过别人算是有力量，克制自己才算真正刚强。", "translationTrad": "勝過別人算是有力量，克制自己才算真正剛强。", "noteIds": [ "c002", "c006", "c014", "c015", "c023", "c026", "c032", "c038", "c043", "c046", "c048", "c053", "c054", "c055", "c056" ], "noteCount": 15, "charNoteIds": [ "n003", "n004" ], "key": "laozi-33:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "知足者富。", "textSimp": "知足者富。", "translation": "知道满足的人才是富足。", "translationTrad": "知道滿足的人才是富足。", "noteIds": [ "c007", "c016", "c017", "c024", "c027", "c033", "c039", "c044", "c046", "c049", "c053", "c054", "c055", "c056", "c057" ], "noteCount": 15, "charNoteIds": [ "n005", "n006" ], "key": "laozi-33:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "强行者有志。", "textSimp": "强行者有志。", "translation": "勉力实行的人算是有志向。", "translationTrad": "勉力實行的人算是有志向。", "noteIds": [ "c003", "c008", "c016", "c017", "c024", "c028", "c034", "c040", "c044", "c046", "c050", "c053", "c054", "c055", "c056", "c057" ], "noteCount": 16, "charNoteIds": [ "n007", "n008" ], "key": "laozi-33:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "不失其所者久。", "textSimp": "不失其所者久。", "translation": "不丧失自己所守之处的人才能长久。", "translationTrad": "不喪失自己所守之處的人才能長久。", "noteIds": [ "c004", "c009", "c018", "c019", "c029", "c035", "c041", "c045", "c046", "c051", "c053", "c054", "c055", "c056", "c058", "c059" ], "noteCount": 16, "charNoteIds": [ "n009", "n010" ], "key": "laozi-33:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "死而不亡者壽。", "textSimp": "死而不亡者寿。", "translation": "身死而道不消亡的人才是长寿。", "translationTrad": "身死而道不消亡的人才是長壽。", "noteIds": [ "c010", "c020", "c021", "c030", "c036", "c042", "c045", "c046", "c052", "c053", "c054", "c055", "c056", "c058", "c059" ], "noteCount": 15, "charNoteIds": [ "n011", "n012" ], "key": "laozi-33:s006", "n": 6 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "能知人好惡是智，人能自知賢與不肖，是為反聽無聲、内視無形，故為明也。", "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": "能知人好恶是智，人能自知贤与不肖，是为反听无声、内视无形，故为明也。", "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": "知人者智，自知者明" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "勝人者有力，自勝者强", "kind": "note", "text": "才幹勝人，不過有力。有力之人必有其敵，有其敵者則强弱未定。今以性制情謂之自勝，自勝之人無敵於外，無敵於外者可謂强矣。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）", "textSimp": "才干胜人，不过有力。有力之人必有其敌，有其敌者则强弱未定。今以性制情谓之自胜，自胜之人无敌于外，无敌于外者可谓强矣。", "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": "胜人者有力，自胜者强" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "强行者有志", "kind": "note", "text": "强由勤也。人能勤力行道，道亦有意於人。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）", "textSimp": "强由勤也。人能勤力行道，道亦有意于人。", "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": "强行者有志" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "不失其所者久", "kind": "note", "text": "人能自節養，不失其所愛天之精氣，則可以長乆。", "authorNote": "《玄德纂疏》卷九所引河上公注僅四條，不及「知足者富」「死而不亡者壽」兩句。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）", "textSimp": "人能自节养，不失其所爱天之精气，则可以长乆。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷九所引）（《玄德纂疏》卷九所引河上公注僅四條，不及「知足者富」「死而不亡者壽」兩句。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷九所引）", "authorNoteSimp": "《玄德纂疏》卷九所引河上公注仅四条，不及「知足者富」「死而不亡者寿」两句。", "lemmaSimp": "不失其所者久" }, { "id": "c005", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "知人者智而已矣，未若自知者超智之上也。", "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": "知人者智而已矣，未若自知者超智之上也。", "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": "知人者智，自知者明" }, { "id": "c006", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "勝人者有力，自勝者强", "kind": "note", "text": "勝人者有力而已矣，未若自勝者無物以損其力。用其智於人，未若用其智於己也；用其力於人，未若用其力於己也。明用於己則物無避焉，力用於己則物無改焉。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "胜人者有力而已矣，未若自胜者无物以损其力。用其智于人，未若用其智于己也；用其力于人，未若用其力于己也。明用于己则物无避焉，力用于己则物无改焉。", "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": "胜人者有力，自胜者强" }, { "id": "c007", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "知足者富", "kind": "note", "text": "知足自不失，故富也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "知足自不失，故富也。", "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": "知足者富" }, { "id": "c008", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "强行者有志", "kind": "note", "text": "勤能行之，其志必獲，故曰强行者有志矣。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "勤能行之，其志必获，故曰强行者有志矣。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "强行者有志" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "不失其所者久", "kind": "note", "text": "以明自察，量力而行，不失其所，必獲久長矣。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "以明自察，量力而行，不失其所，必获久长矣。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "不失其所者久" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "死而不亡者壽", "kind": "note", "text": "雖死而以為生之道不亡，乃得全其壽；身没而道猶存，況身存而道不卒乎。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "虽死而以为生之道不亡，乃得全其寿；身没而道犹存，况身存而道不卒乎。", "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": "死而不亡者寿" }, { "id": "c011", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "謂照達前境，鑒人機性大小深淺無不悉知為智；自知己身宿命善惡三代報應無不明也。", "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": "谓照达前境，鉴人机性大小深浅无不悉知为智；自知己身宿命善恶三代报应无不明也。", "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": "知人者智，自知者明" }, { "id": "c012", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "知者役用以知物，明者融照以鑒微。智則無所不知，明則無所不照。", "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": "知者役用以知物，明者融照以鉴微。智则无所不知，明则无所不照。", "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": "知人者智，自知者明" }, { "id": "c013", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "知，識察也。夫心與境合，是以生知；生知之心，識察前事，是名知法。", "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": "知，识察也。夫心与境合，是以生知；生知之心，识察前事，是名知法。", "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": "知人者智，自知者明" }, { "id": "c014", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "勝人者有力，自勝者强", "kind": "note", "text": "能制勝人者，適可謂有力；能自勝其心使柔弱者，方可全其强矣。", "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": "能制胜人者，适可谓有力；能自胜其心使柔弱者，方可全其强矣。", "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": "胜人者有力，自胜者强" }, { "id": "c015", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "勝人者有力，自勝者强", "kind": "note", "text": "勝人者，謂以權智制勝於人，如此之人適可謂之有力爾。自勝者，謂自能制勝其心，使心柔弱；柔弱之道，物不能加，故可全其强爾。故下經云：守柔曰强。又曰：柔勝剛，弱勝强。故云自勝者强。", "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": "胜人者，谓以权智制胜于人，如此之人适可谓之有力尔。自胜者，谓自能制胜其心，使心柔弱；柔弱之道，物不能加，故可全其强尔。故下经云：守柔曰强。又曰：柔胜刚，弱胜强。故云自胜者强。", "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": "胜人者有力，自胜者强" }, { "id": "c016", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s004" }, "lemma": "知足者富，强行者有志", "kind": "note", "text": "知止足者，無貪求，可為富矣；强力行者，不懈怠，可謂有志節矣。", "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": "知止足者，无贪求，可为富矣；强力行者，不懈怠，可谓有志节矣。", "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": "知足者富，强行者有志" }, { "id": "c017", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s004" }, "lemma": "知足者富，强行者有志", "kind": "note", "text": "知足在心，心若知足，則無貪求，雖簞食瓢飲，傲然自足，可謂富矣。强勉力行，曾不懈怠，自知自勝，終乆不渝，可謂有志節矣。", "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": "知足在心，心若知足，则无贪求，虽箪食瓢饮，傲然自足，可谓富矣。强勉力行，曾不懈怠，自知自胜，终乆不渝，可谓有志节矣。", "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": "知足者富，强行者有志" }, { "id": "c018", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "不失其所者久", "kind": "note", "text": "知足强力，不失其所恒，則是乆於其道。", "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": "知足强力，不失其所恒，则是乆于其道。", "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": "不失其所者久" }, { "id": "c019", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "不失其所者久", "kind": "note", "text": "知足强力等行，人所常行，若不失其所恒，即是乆能行道者矣。又解云：同不失所者，則可以長乆。", "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": "知足强力等行，人所常行，若不失其所恒，即是乆能行道者矣。又解云：同不失所者，则可以长乆。", "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": "不失其所者久" }, { "id": "c020", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "死而不亡者壽", "kind": "note", "text": "死者，分理之終；亡者，夭枉之數；壽者，一期之盡。夫知人勝人必招殃咎，知足强力乃得天常。得天常者死而不亡，一期之盡可謂壽矣。", "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": "死者，分理之终；亡者，夭枉之数；寿者，一期之尽。夫知人胜人必招殃咎，知足强力乃得天常。得天常者死而不亡，一期之尽可谓寿矣。", "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": "死而不亡者寿" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "死而不亡者壽", "kind": "note", "text": "死者，分理之終；亡者，夭枉之數；壽者，一期之盡。言委順得常，不失天和，頽然任化而去者，得一期之盡，可謂壽矣。若不鞭其後，生理不全，雖單豹有嬰兒之色、張毅有豐高之貴，不終天理，焉得為之壽乎？故莊子曰：天下莫壽於殤子，而彭祖為夭。", "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": "死者，分理之终；亡者，夭枉之数；寿者，一期之尽。言委顺得常，不失天和，颓然任化而去者，得一期之尽，可谓寿矣。若不鞭其后，生理不全，虽单豹有婴儿之色、张毅有丰高之贵，不终天理，焉得为之寿乎？故庄子曰：天下莫寿于殇子，而彭祖为夭。", "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": "死而不亡者寿" }, { "id": "c022", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "聞而知之謂之聖，見而知之謂之智。然則外難知者人也，内難知者己也。鑒人而知善惡者智也，照己而知得失者明也。知善就君子如染芳蘭，知惡遠小人如去鮑肆。智得盡之以忠貞，知失除之以悔恡，此乃明智也。若乃清重玄之路，照虚寂之門，知人者識萬境之皆空，自知者體一身之非有。一身非有，内豈貪於名利；萬境皆空，外何染於聲色。内外清靜，故曰明哉；物我皆通，故曰智也。按南華經曰：黄帝遊乎赤水之北，登乎崑崙之丘，而南望還歸，遺其玄珠，使智索之而不得，使離朱索之而不得，使契詬索之而不得，乃使象罔，象罔得之。黄帝曰：異哉！象罔乃可得之乎。若用人間之巧智，辨是與非，欲求道原，未聞斯旨。惟當滅智，可契真詮。故經云：非以明民，將與愚之。即其義也。", "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": "闻而知之谓之圣，见而知之谓之智。然则外难知者人也，内难知者己也。鉴人而知善恶者智也，照己而知得失者明也。知善就君子如染芳兰，知恶远小人如去鲍肆。智得尽之以忠贞，知失除之以悔恡，此乃明智也。若乃清重玄之路，照虚寂之门，知人者识万境之皆空，自知者体一身之非有。一身非有，内岂贪于名利；万境皆空，外何染于声色。内外清静，故曰明哉；物我皆通，故曰智也。按南华经曰：黄帝游乎赤水之北，登乎昆仑之丘，而南望还归，遗其玄珠，使智索之而不得，使离朱索之而不得，使契诟索之而不得，乃使象罔，象罔得之。黄帝曰：异哉！象罔乃可得之乎。若用人间之巧智，辨是与非，欲求道原，未闻斯旨。惟当灭智，可契真诠。故经云：非以明民，将与愚之。即其义也。", "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": "知人者智，自知者明" }, { "id": "c023", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "勝人者有力，自勝者强", "kind": "note", "text": "夫用力者力大則勝人，用德者德高則伏物。進道修業，自强不息，不溺於非，斯自勝也。修道者忘懷，則外物無害，故曰勝人。虚心而弱骨曰强，故言自勝。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "夫用力者力大则胜人，用德者德高则伏物。进道修业，自强不息，不溺于非，斯自胜也。修道者忘怀，则外物无害，故曰胜人。虚心而弱骨曰强，故言自胜。", "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": "胜人者有力，自胜者强" }, { "id": "c024", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s004" }, "lemma": "知足者富，强行者有志", "kind": "note", "text": "知分之人，雖一瓢而為富；貪利之者，積百萬而為貧。飾躬勵己為强行，信道彌篤為有志。按南華經云：曾子居衛，緼袍無表，顔色腫噲，手足胼胝，三日不舉火，十年不製衣，正冠而纓絶，捉衿而肘見，納屨而踵决，曳屣而歌商頌，聲滿天地，若出金石者，天子不得臣，諸侯不得友。故養志者忘形，養形者忘利，蓋謂知足也。", "authorNote": "「腫噲」底本作「腫膾」，據《莊子·讓王》正。李榮此章《玄德纂疏》所引僅三條，不及「不失其所者久，死而不亡者壽」。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "知分之人，虽一瓢而为富；贪利之者，积百万而为贫。饰躬励己为强行，信道弥笃为有志。按南华经云：曾子居卫，缊袍无表，颜色肿哙，手足胼胝，三日不举火，十年不制衣，正冠而缨绝，捉衿而肘见，纳屦而踵决，曳屣而歌商颂，声满天地，若出金石者，天子不得臣，诸侯不得友。故养志者忘形，养形者忘利，盖谓知足也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（「腫噲」底本作「腫膾」，據《莊子·讓王》正。李榮此章《玄德纂疏》所引僅三條，不及「不失其所者久，死而不亡者壽」。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "「肿哙」底本作「肿脍」，据《庄子·让王》正。李荣此章《玄德纂疏》所引仅三条，不及「不失其所者久，死而不亡者寿」。", "lemmaSimp": "知足者富，强行者有志" }, { "id": "c025", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "知出於外謂之智，如日火之外光；知反於内謂之明，如金水之内景。", "authorNote": "陸希聲此章整章一傳，本站按文義分條。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "知出于外谓之智，如日火之外光；知反于内谓之明，如金水之内景。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲此章整章一傳，本站按文義分條。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声此章整章一传，本站按文义分条。", "lemmaSimp": "知人者智，自知者明" }, { "id": "c026", "block": 0, "source": "luxisheng", "target": { "start": "s002", "end": "s002" }, "lemma": "勝人者有力，自勝者强", "kind": "note", "text": "用弱以勝人之暴，為有道之力；守柔以自勝其躁，為有德之强。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "用弱以胜人之暴，为有道之力；守柔以自胜其躁，为有德之强。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "胜人者有力，自胜者强" }, { "id": "c027", "block": 0, "source": "luxisheng", "target": { "start": "s003", "end": "s003" }, "lemma": "知足者富", "kind": "note", "text": "知足於利欲者，不亡其大業，故謂之富。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "知足于利欲者，不亡其大业，故谓之富。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "知足者富" }, { "id": "c028", "block": 0, "source": "luxisheng", "target": { "start": "s004", "end": "s004" }, "lemma": "强行者有志", "kind": "note", "text": "强行於仁義者，可至於盛德，故謂之有志。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "强行于仁义者，可至于盛德，故谓之有志。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "强行者有志" }, { "id": "c029", "block": 0, "source": "luxisheng", "target": { "start": "s005", "end": "s005" }, "lemma": "不失其所者久", "kind": "note", "text": "動而不失其所恒，故可乆。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "动而不失其所恒，故可乆。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "不失其所者久" }, { "id": "c030", "block": 0, "source": "luxisheng", "target": { "start": "s006", "end": "s006" }, "lemma": "死而不亡者壽", "kind": "note", "text": "身死而道不亡，故為壽。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "身死而道不亡，故为寿。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "死而不亡者寿" }, { "id": "c031", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "知人者智，自知者明。自知然後能知人，則明者固智之所自出也。復命曰常，知常曰明；不能自知，非所以知常也，則知常者乃所以自知也。明至於自知，則其於知人也何有。", "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": "知人者智，自知者明。自知然后能知人，则明者固智之所自出也。复命曰常，知常曰明；不能自知，非所以知常也，则知常者乃所以自知也。明至于自知，则其于知人也何有。", "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": "知人者智，自知者明" }, { "id": "c032", "block": 0, "source": "lvhuiqing", "target": { "start": "s002", "end": "s002" }, "lemma": "勝人者有力，自勝者强", "kind": "note", "text": "勝人者有力，自勝者强。自勝然後能勝人，則强者固力之所自出也。守柔曰强；與接為構，曰以心鬥，非所以守柔也，則守柔者乃所以自勝也。强至於自勝，則其於聖人也何有。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "胜人者有力，自胜者强。自胜然后能胜人，则强者固力之所自出也。守柔曰强；与接为构，曰以心斗，非所以守柔也，则守柔者乃所以自胜也。强至于自胜，则其于圣人也何有。", "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": "胜人者有力，自胜者强" }, { "id": "c033", "block": 0, "source": "lvhuiqing", "target": { "start": "s003", "end": "s003" }, "lemma": "知足者富", "kind": "note", "text": "有自知之明，則知萬物莫不備於我，而无待於外慕也，故曰知足者富。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "有自知之明，则知万物莫不备于我，而无待于外慕也，故曰知足者富。", "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": "知足者富" }, { "id": "c034", "block": 0, "source": "lvhuiqing", "target": { "start": "s004", "end": "s004" }, "lemma": "强行者有志", "kind": "note", "text": "有自勝之强，則於道也勤行而已矣，无事於他求也，故曰强行者有志。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "有自胜之强，则于道也勤行而已矣，无事于他求也，故曰强行者有志。", "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": "强行者有志" }, { "id": "c035", "block": 0, "source": "lvhuiqing", "target": { "start": "s005", "end": "s005" }, "lemma": "不失其所者久", "kind": "note", "text": "知其足於已而强行之，則能存其所存，而不為物之所遷矣，故曰不失其所者乆。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "知其足于已而强行之，则能存其所存，而不为物之所迁矣，故曰不失其所者乆。", "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": "不失其所者久" }, { "id": "c036", "block": 0, "source": "lvhuiqing", "target": { "start": "s006", "end": "s006" }, "lemma": "死而不亡者壽", "kind": "note", "text": "能存其所存，則雖死而未嘗亡也，故曰死而不亡者壽。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "能存其所存，则虽死而未尝亡也，故曰死而不亡者寿。", "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": "死而不亡者寿" }, { "id": "c037", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "分别為知，蔽盡為明。分别之心未除，故止於知人而不能自知；蔽盡則無復分别，故能自知而又可以及人也。", "authorNote": "蘇轍此章逐句作注。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "分别为知，蔽尽为明。分别之心未除，故止于知人而不能自知；蔽尽则无复分别，故能自知而又可以及人也。", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍此章逐句作注。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙此章逐句作注。", "lemmaSimp": "知人者智，自知者明" }, { "id": "c038", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "勝人者有力，自勝者强", "kind": "note", "text": "力能及人而不能及我，能克己復性則非力之所及，故可謂强矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "力能及人而不能及我，能克己复性则非力之所及，故可谓强矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "胜人者有力，自胜者强" }, { "id": "c039", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "知足者富", "kind": "note", "text": "知足者，所遇而足則未嘗不富矣。雖有天下而常挾不足之心以處之，則是終身不能富也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "知足者，所遇而足则未尝不富矣。虽有天下而常挟不足之心以处之，则是终身不能富也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "知足者富" }, { "id": "c040", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "强行者有志", "kind": "note", "text": "不與物爭而自强不息，物莫能奪其志也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "不与物争而自强不息，物莫能夺其志也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "强行者有志" }, { "id": "c041", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "不失其所者久", "kind": "note", "text": "物變無窮而心未嘗失，則乆矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "物变无穷而心未尝失，则乆矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "不失其所者久" }, { "id": "c042", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "死而不亡者壽", "kind": "note", "text": "死生之變亦大矣，而其性湛然不亡，此古之至人能不生不死者也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "死生之变亦大矣，而其性湛然不亡，此古之至人能不生不死者也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "死而不亡者寿" }, { "id": "c043", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "知人者智，自知者明……自勝者强", "kind": "note", "text": "智能知人，徇外之智爾；能自知則内能盡性也，故謂之明。有力能勝人，恃外之力爾；能自勝則内能克己也，故謂之强。", "authorNote": "吳澄此章為其第二十八章，分段作注。", "citation": "吳澄《道德真經注》", "textSimp": "智能知人，徇外之智尔；能自知则内能尽性也，故谓之明。有力能胜人，恃外之力尔；能自胜则内能克己也，故谓之强。", "citationFull": "吳澄《道德真經注》（吳澄此章為其第二十八章，分段作注。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄此章为其第二十八章，分段作注。", "lemmaSimp": "知人者智，自知者明……自胜者强" }, { "id": "c044", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s004" }, "lemma": "知足者富，强行者有志", "kind": "note", "text": "能盡性而又能達於命，則無所歆羡而常有餘，惟明者能之；能克己而又能勇於善，則有所秉持而常無怠，惟强者能之。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "能尽性而又能达于命，则无所歆羡而常有余，惟明者能之；能克己而又能勇于善，则有所秉持而常无怠，惟强者能之。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "知足者富，强行者有志" }, { "id": "c045", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s006" }, "lemma": "不失其所者久，死而不亡者壽", "kind": "note", "text": "惟明惟强，則見真守固。逮至查滓消融，功用純熟，思為俱泯，神化脗合，住世之時各隨所在而此心不失，始終如一，故謂之乆；厭世之後，雖去其宅而此心常存，古今不二，故謂之壽。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "惟明惟强，则见真守固。逮至查滓消融，功用纯熟，思为俱泯，神化脗合，住世之时各随所在而此心不失，始终如一，故谓之乆；厌世之后，虽去其宅而此心常存，古今不二，故谓之寿。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "不失其所者久，死而不亡者寿" }, { "id": "c046", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s006" }, "lemma": "或曰：老子之道，以昧為明", "kind": "note", "text": "或曰：老子之道，以昧為明，以弱為强，而此章貴明强者何也？曰：老子内非不明，外若昧爾；内非不强，外示弱爾。其昧其弱，治外之藥；其明其强，守内之方。並行而不相悖也。", "authorNote": "此為吳澄注末所附「或曰」一則，本站繫於章末。", "citation": "吳澄《道德真經注》", "textSimp": "或曰：老子之道，以昧为明，以弱为强，而此章贵明强者何也？曰：老子内非不明，外若昧尔；内非不强，外示弱尔。其昧其弱，治外之药；其明其强，守内之方。并行而不相悖也。", "citationFull": "吳澄《道德真經注》（此為吳澄注末所附「或曰」一則，本站繫於章末。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "此为吴澄注末所附「或曰」一则，本站系于章末。", "lemmaSimp": "或曰：老子之道，以昧为明" }, { "id": "c047", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s001" }, "lemma": "知人者智，自知者明", "kind": "note", "text": "此因上言侯王當守道無為，故此教以守之之要也。知人者，謂能察賢愚、辨是非，司黜陟，明賞罰，指瑕摘疵，皆謂之智。但明於責人者，必昧於責己。然雖明於知人為智，不若自知者明也。老子謂孔子曰：聰明深察而近於死者，好議者也；博辯宏大而危其身者，好發人之惡也。去子之恭驕與智能，則近之矣。謂是故也。莊子云：所謂見見者，非謂見彼也，自見而已矣；所謂聞聞者，非謂聞彼也，自聞而已矣。能自見自聞，是所謂自知者明也。", "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": "此因上言侯王当守道无为，故此教以守之之要也。知人者，谓能察贤愚、辨是非，司黜陟，明赏罚，指瑕摘疵，皆谓之智。但明于责人者，必昧于责己。然虽明于知人为智，不若自知者明也。老子谓孔子曰：聪明深察而近于死者，好议者也；博辩宏大而危其身者，好发人之恶也。去子之恭骄与智能，则近之矣。谓是故也。庄子云：所谓见见者，非谓见彼也，自见而已矣；所谓闻闻者，非谓闻彼也，自闻而已矣。能自见自闻，是所谓自知者明也。", "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": "知人者智，自知者明" }, { "id": "c048", "block": 0, "source": "hanshan", "target": { "start": "s002", "end": "s002" }, "lemma": "勝人者有力，自勝者强", "kind": "note", "text": "世之力足以勝人者，雖云有力，但强梁者必遇其敵，不若自勝者强。然欲之伐性，殆非敵國可比也。力能克而自勝之，可謂真强。如傳所云：和而不流，中立而不倚者，所謂自强不息者也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "世之力足以胜人者，虽云有力，但强梁者必遇其敌，不若自胜者强。然欲之伐性，殆非敌国可比也。力能克而自胜之，可谓真强。如传所云：和而不流，中立而不倚者，所谓自强不息者也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "胜人者有力，自胜者强" }, { "id": "c049", "block": 0, "source": "hanshan", "target": { "start": "s003", "end": "s003" }, "lemma": "知足者富", "kind": "note", "text": "凡貪得無厭者，必心不足。苟不知足，雖尊為天子，必務厚斂以殃民；雖貴為侯王，必務强兵而富國。即縱適其欲，亦將憂而不足，故雖富不富。苟自知足，則鷦鷯偃鼠、藜藿不糝，抑將樂而有餘，此知足者富也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "凡贪得无厌者，必心不足。苟不知足，虽尊为天子，必务厚敛以殃民；虽贵为侯王，必务强兵而富国。即纵适其欲，亦将忧而不足，故虽富不富。苟自知足，则鹪鹩偃鼠、藜藿不糁，抑将乐而有余，此知足者富也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "知足者富" }, { "id": "c050", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s004" }, "lemma": "强行者有志", "kind": "note", "text": "强志，好過於人者，未為有志；惟强行於道德者，為有志也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "强志，好过于人者，未为有志；惟强行于道德者，为有志也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "强行者有志" }, { "id": "c051", "block": 0, "source": "hanshan", "target": { "start": "s005", "end": "s005" }, "lemma": "不失其所者久", "kind": "note", "text": "所者，如北辰居其所之所，又故有之義，蓋言其性也。孟子曰：性者故而已矣。世人貪欲勞形，冀立久長之業，殊不知戕生傷性，旋踵而滅亡，誰能久哉？惟抱道凝神而復於性真者，德光終古，澤流無窮，此所謂不失其所者久也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "所者，如北辰居其所之所，又故有之义，盖言其性也。孟子曰：性者故而已矣。世人贪欲劳形，冀立久长之业，殊不知戕生伤性，旋踵而灭亡，谁能久哉？惟抱道凝神而复于性真者，德光终古，泽流无穷，此所谓不失其所者久也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "不失其所者久" }, { "id": "c052", "block": 0, "source": "hanshan", "target": { "start": "s006", "end": "s006" }, "lemma": "死而不亡者壽", "kind": "note", "text": "世人嗜味養生，以希壽考，殊不知厚味腐腸，氣憊速死，誰見其壽哉？惟養性復真，形化而性常存，入於不死不生，此所謂死而不亡者壽也。老子意謂道大無垠，人欲守之，莫知其向往；苟能知斯數者，去彼取此，可以入道矣。侯王知此，果能自知自勝、知足强行，適足以全性復真，將與天地終窮，不止賓萬物、調人民而已。又豈肯以蝸角相爭，以至戕生傷性者哉？", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "世人嗜味养生，以希寿考，殊不知厚味腐肠，气惫速死，谁见其寿哉？惟养性复真，形化而性常存，入于不死不生，此所谓死而不亡者寿也。老子意谓道大无垠，人欲守之，莫知其向往；苟能知斯数者，去彼取此，可以入道矣。侯王知此，果能自知自胜、知足强行，适足以全性复真，将与天地终穷，不止宾万物、调人民而已。又岂肯以蜗角相争，以至戕生伤性者哉？", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "死而不亡者寿" }, { "id": "c053", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "呂氏惠卿曰", "kind": "note", "text": "知常曰明，則明者固智之所自出也。不能自反，非所以知常；能知常則於知人乎何有。守柔曰强，則强者固力之所自出也。不能自克，非所以守柔；能守柔則於勝人乎何有。有自知之明，則知萬物皆備於我，而無待於外慕，故富矣。有自勝之强，則於道勤而行之，不阻奪於外變，故有志矣。知其足於己而强行之，則能存其所存，而不為物之所遷，故曰久。能存其所存，則雖死而未嘗亡也，故曰壽。", "authorNote": "魏源《老子本義》此章全引四家，本站按所引分條。", "citation": "魏源《老子本義》", "textSimp": "知常曰明，则明者固智之所自出也。不能自反，非所以知常；能知常则于知人乎何有。守柔曰强，则强者固力之所自出也。不能自克，非所以守柔；能守柔则于胜人乎何有。有自知之明，则知万物皆备于我，而无待于外慕，故富矣。有自胜之强，则于道勤而行之，不阻夺于外变，故有志矣。知其足于己而强行之，则能存其所存，而不为物之所迁，故曰久。能存其所存，则虽死而未尝亡也，故曰寿。", "citationFull": "魏源《老子本義》（魏源《老子本義》此章全引四家，本站按所引分條。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源《老子本义》此章全引四家，本站按所引分条。", "lemmaSimp": "吕氏惠卿曰" }, { "id": "c054", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "張氏爾岐曰", "kind": "note", "text": "智力明强，各以内外對言；久與壽，以不變於生、不亡於死對言。不失其所、死而不亡，皆守常道之效也。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "智力明强，各以内外对言；久与寿，以不变于生、不亡于死对言。不失其所、死而不亡，皆守常道之效也。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "张氏尔岐曰" }, { "id": "c055", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "李氏嘉謨曰", "kind": "note", "text": "精神在外為智力，在内為明强。人所以不能入道者，以自見不明而為物所勝也。若内明則自不騖外，不騖外則漸能勝物；積日既深，自然入道。知足而智益明，强行而力愈固，修悟兩全，漸反其性，虚中證實，所得不移，是之謂不失其所。等視死生，有如旦暮，無古無今，浩然常在，是之謂壽。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "精神在外为智力，在内为明强。人所以不能入道者，以自见不明而为物所胜也。若内明则自不骛外，不骛外则渐能胜物；积日既深，自然入道。知足而智益明，强行而力愈固，修悟两全，渐反其性，虚中证实，所得不移，是之谓不失其所。等视死生，有如旦暮，无古无今，浩然常在，是之谓寿。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "李氏嘉谟曰" }, { "id": "c056", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "吳氏澄曰", "kind": "note", "text": "老子之道，以昧為明，以弱為强，而此章貴明强者何也？曰：老子内非不明，外若昧耳；内非不强，外示弱耳。其昧其弱，治外之藥；其明其强，守内之方。其實一事也。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "老子之道，以昧为明，以弱为强，而此章贵明强者何也？曰：老子内非不明，外若昧耳；内非不强，外示弱耳。其昧其弱，治外之药；其明其强，守内之方。其实一事也。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "吴氏澄曰" }, { "id": "c057", "block": 0, "source": "wangfuzhi", "target": { "start": "s003", "end": "s004" }, "lemma": "富者不必有志，有志者不能乎富", "kind": "note", "text": "富者不必有志，有志者不能乎富。", "authorNote": "王夫之此章章旨二句，本站分繫前後兩偶。", "citation": "王夫之《老子衍》", "textSimp": "富者不必有志，有志者不能乎富。", "citationFull": "王夫之《老子衍》（王夫之此章章旨二句，本站分繫前後兩偶。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章章旨二句，本站分系前后两偶。", "lemmaSimp": "富者不必有志，有志者不能乎富" }, { "id": "c058", "block": 0, "source": "wangfuzhi", "target": { "start": "s005", "end": "s006" }, "lemma": "久者有極，壽者無終", "kind": "note", "text": "久者有極，壽者無終。", "authorNote": "", "citation": "王夫之《老子衍》", "textSimp": "久者有极，寿者无终。", "citationFull": "王夫之《老子衍》", "citationSimp": "王夫之《老子衍》", "lemmaSimp": "久者有极，寿者无终" }, { "id": "c059", "block": 0, "source": "wangfuzhi", "target": { "start": "s005", "end": "s006" }, "lemma": "以氣輔氣，以精輔精", "kind": "note", "text": "以氣輔氣，以精輔精，自謂「不失其所」，而終歸於敝，豈但單豹之喪外、張毅之喪内哉？蓋智揣力特以奔其志，有「所」而不能因自然之「所」於無所失也。夫見其精氣之非有餘，可謂之死；而其中之婉如處女、縈如流雲者，微妙玄通者未嘗亡也。非真用其微明，以屈伸於沖和之至，若抱而不離者，何足以與於斯哉？故有虞氏之法久，而泰氏之道壽；中士之算長，而有道者之生無極。言此者，以紀重玄之績也。", "authorNote": "", "citation": "王夫之《老子衍》", "textSimp": "以气辅气，以精辅精，自谓「不失其所」，而终归于敝，岂但单豹之丧外、张毅之丧内哉？盖智揣力特以奔其志，有「所」而不能因自然之「所」于无所失也。夫见其精气之非有余，可谓之死；而其中之婉如处女、萦如流云者，微妙玄通者未尝亡也。非真用其微明，以屈伸于冲和之至，若抱而不离者，何足以与于斯哉？故有虞氏之法久，而泰氏之道寿；中士之算长，而有道者之生无极。言此者，以纪重玄之绩也。", "citationFull": "王夫之《老子衍》", "citationSimp": "王夫之《老子衍》", "lemmaSimp": "以气辅气，以精辅精" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 2, "char": "知人", "charSimp": "知人", "startSimp": 0, "endSimp": 2, "pinyin": "zhī rén", "gloss": "了解他人。知，識察、了解。", "glossSimp": "了解他人。知，识察、了解。", "general": "河上公以能知人好惡為智；王弼謂知人者智而已、未若自知者超智之上；成玄英以照達前境、鑒人機性大小深淺為智；唐玄宗御注以知者役用以知物；李榮謂見而知之謂之智、鑒人而知善惡者智；陸希聲謂知出於外謂之智，如日火之外光；呂惠卿謂自知然後能知人，明者固智之所自出；蘇轍謂分别為知，分别之心未除故止於知人；吳澄謂智能知人，徇外之智爾；憨山謂察賢愚、辨是非、司黜陟、明賞罰皆謂之智；魏源引張爾岐謂智力明强各以内外對言。", "generalSimp": "河上公以能知人好恶为智；王弼谓知人者智而已、未若自知者超智之上；成玄英以照达前境、鉴人机性大小深浅为智；唐玄宗御注以知者役用以知物；李荣谓见而知之谓之智、鉴人而知善恶者智；陆希声谓知出于外谓之智，如日火之外光；吕惠卿谓自知然后能知人，明者固智之所自出；苏辙谓分别为知，分别之心未除故止于知人；吴澄谓智能知人，徇外之智尔；憨山谓察贤愚、辨是非、司黜陟、明赏罚皆谓之智；魏源引张尔岐谓智力明强各以内外对言。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n002", "sentenceId": "s001", "start": 5, "end": 7, "char": "自知", "charSimp": "自知", "startSimp": 5, "endSimp": 7, "pinyin": "zì zhī", "gloss": "了解自己。", "glossSimp": "了解自己。", "general": "河上公謂人能自知賢與不肖，是為反聽無聲、內視無形，故為明；王弼謂自知者超智之上；成玄英謂自知己身宿命善惡三代報應無不明；唐玄宗御注以明者融照以鑒微，御疏以心與境合而生知、識察前事為知法；李榮謂照己而知得失者明；陸希聲謂知反於內謂之明，如金水之內景；呂惠卿謂知常者乃所以自知，明至於自知則於知人何有；蘇轍謂蔽盡則無復分別，故能自知而又可以及人；吳澄謂能自知則內能盡性故明；憨山謂明於責人者必昧於責己，能自見自聞是謂自知者明。", "generalSimp": "河上公谓人能自知贤与不肖，是为反听无声、内视无形，故为明；王弼谓自知者超智之上；成玄英谓自知己身宿命善恶三代报应无不明；唐玄宗御注以明者融照以鉴微，御疏以心与境合而生知、识察前事为知法；李荣谓照己而知得失者明；陆希声谓知反于内谓之明，如金水之内景；吕惠卿谓知常者乃所以自知，明至于自知则于知人何有；苏辙谓蔽尽则无复分别，故能自知而又可以及人；吴澄谓能自知则内能尽性故明；憨山谓明于责人者必昧于责己，能自见自闻是谓自知者明。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "憨山道德经解" ] }, { "id": "n003", "sentenceId": "s002", "start": 0, "end": 2, "char": "勝人", "charSimp": "胜人", "startSimp": 0, "endSimp": 2, "pinyin": "shèng rén", "gloss": "勝過他人。", "glossSimp": "胜过他人。", "general": "河上公謂才幹勝人不過有力，有力之人必有其敵；王弼謂勝人者有力而已、未若自勝者無物以損其力；唐玄宗御注以能制勝人者適可謂有力，御疏以權智制勝於人為有力；李榮謂用力者力大則勝人、修道者忘懷則外物無害故曰勝人；陸希聲謂用弱以勝人之暴為有道之力；呂惠卿謂自勝然後能勝人，强者固力之所自出；蘇轍謂力能及人而不能及我；吳澄謂有力能勝人，恃外之力爾；憨山謂强梁者必遇其敵；魏源引張爾岐謂智力明强各以內外對言。", "generalSimp": "河上公谓才干胜人不过有力，有力之人必有其敌；王弼谓胜人者有力而已、未若自胜者无物以损其力；唐玄宗御注以能制胜人者适可谓有力，御疏以权智制胜于人为有力；李荣谓用力者力大则胜人、修道者忘怀则外物无害故曰胜人；陆希声谓用弱以胜人之暴为有道之力；吕惠卿谓自胜然后能胜人，强者固力之所自出；苏辙谓力能及人而不能及我；吴澄谓有力能胜人，恃外之力尔；憨山谓强梁者必遇其敌；魏源引张尔岐谓智力明强各以内外对言。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "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", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "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", "憨山道德经解", "魏源老子本义" ] }, { "id": "n004", "sentenceId": "s002", "start": 6, "end": 8, "char": "自勝", "charSimp": "自胜", "startSimp": 6, "endSimp": 8, "pinyin": "zì shèng", "gloss": "克制自己、勝過自己的私欲。", "glossSimp": "克制自己、胜过自己的私欲。", "general": "河上公以性制情謂之自勝，自勝之人無敵於外；王弼謂自勝者無物以損其力，用其力於己則物無改；唐玄宗御注以能自勝其心使柔弱者方可全其强，御疏以柔弱之道物不能加；李榮謂自強不息、不溺於非斯自勝，虛心而弱骨曰强；陸希聲謂守柔以自勝其躁為有德之强；呂惠卿引守柔曰强，謂守柔者乃所以自勝；蘇轍謂克己復性則非力之所及，故可謂强；吳澄謂能自勝則內能克己故强；憨山謂力能克而自勝之可謂真强；魏源引吳澄謂明强守內。", "generalSimp": "河上公以性制情谓之自胜，自胜之人无敌于外；王弼谓自胜者无物以损其力，用其力于己则物无改；唐玄宗御注以能自胜其心使柔弱者方可全其强，御疏以柔弱之道物不能加；李荣谓自强不息、不溺于非斯自胜，虚心而弱骨曰强；陆希声谓守柔以自胜其躁为有德之强；吕惠卿引守柔曰强，谓守柔者乃所以自胜；苏辙谓克己复性则非力之所及，故可谓强；吴澄谓能自胜则内能克己故强；憨山谓力能克而自胜之可谓真强；魏源引吴澄谓明强守内。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "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", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "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", "憨山道德经解", "魏源老子本义" ] }, { "id": "n005", "sentenceId": "s003", "start": 0, "end": 2, "char": "知足", "charSimp": "知足", "startSimp": 0, "endSimp": 2, "pinyin": "zhī zú", "gloss": "知道滿足。", "glossSimp": "知道满足。", "general": "王弼謂知足自不失故富；唐玄宗御注以知止足者無貪求可為富，御疏以心若知足則無貪求，雖簞食瓢飲傲然自足；李榮謂知分之人雖一瓢而為富，貪利之者積百萬而為貧；陸希聲謂知足於利欲者不亡其大業；呂惠卿謂有自知之明則知萬物皆備於我，無待於外慕故富；蘇轍謂所遇而足則未嘗不富，雖有天下而常挾不足之心則終身不能富；吳澄謂能盡性達命則無所歆羡而常有餘；憨山謂貪得無厭雖富不富，苟自知足則鷦鷯偃鼠、藜藿不糝亦樂而有餘；魏源引呂惠卿、李嘉謨說。河上公此句《玄德纂疏》所引無注。", "generalSimp": "王弼谓知足自不失故富；唐玄宗御注以知止足者无贪求可为富，御疏以心若知足则无贪求，虽箪食瓢饮傲然自足；李荣谓知分之人虽一瓢而为富，贪利之者积百万而为贫；陆希声谓知足于利欲者不亡其大业；吕惠卿谓有自知之明则知万物皆备于我，无待于外慕故富；苏辙谓所遇而足则未尝不富，虽有天下而常挟不足之心则终身不能富；吴澄谓能尽性达命则无所歆羡而常有余；憨山谓贪得无厌虽富不富，苟自知足则鹪鹩偃鼠、藜藿不糁亦乐而有余；魏源引吕惠卿、李嘉谟说。河上公此句《玄德纂疏》所引无注。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "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", "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", "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": "n006", "sentenceId": "s003", "start": 3, "end": 4, "char": "富", "charSimp": "富", "startSimp": 3, "endSimp": 4, "pinyin": "fù", "gloss": "富足。", "glossSimp": "富足。", "general": "王弼以知足自不失故富；唐玄宗御注以無貪求可為富；李榮以知分之人雖一瓢而為富；陸希聲以不亡其大業為富；呂惠卿以萬物皆備於我、無待外慕為富；蘇轍以所遇而足為富；吳澄以無所歆羡而常有餘為富；憨山以雖富不富反襯自知足者之樂而有餘；魏源引呂惠卿「故富矣」、李嘉謨「知足而智益明」。", "generalSimp": "王弼以知足自不失故富；唐玄宗御注以无贪求可为富；李荣以知分之人虽一瓢而为富；陆希声以不亡其大业为富；吕惠卿以万物皆备于我、无待外慕为富；苏辙以所遇而足为富；吴澄以无所歆羡而常有余为富；憨山以虽富不富反衬自知足者之乐而有余；魏源引吕惠卿「故富矣」、李嘉谟「知足而智益明」。", "variants": [ "富矣" ], "variantsSimp": [ "富矣" ], "refs": [ "王弼注", "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", "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": "n007", "sentenceId": "s004", "start": 0, "end": 2, "char": "强行", "charSimp": "强行", "startSimp": 0, "endSimp": 2, "pinyin": "qiáng xíng", "gloss": "勉力實行。强，勉力。", "glossSimp": "勉力实行。强，勉力。", "general": "河上公謂强由勤也，人能勤力行道則道亦有意於人；王弼謂勤能行之、其志必獲；唐玄宗御注以强力行者不懈怠可謂有志節，御疏以强勉力行、曾不懈怠；李榮謂飾躬勵己為强行；陸希聲謂强行於仁義者可至於盛德；呂惠卿謂有自勝之强則於道勤行；蘇轍謂不與物爭而自强不息；吳澄謂能克己而又能勇於善則有所秉持而常無怠；憨山謂强志好過於人未為有志，惟强行於道德者為有志；魏源引張爾岐、李嘉謨說。河上公此句有注。", "generalSimp": "河上公谓强由勤也，人能勤力行道则道亦有意于人；王弼谓勤能行之、其志必获；唐玄宗御注以强力行者不懈怠可谓有志节，御疏以强勉力行、曾不懈怠；李荣谓饰躬励己为强行；陆希声谓强行于仁义者可至于盛德；吕惠卿谓有自胜之强则于道勤行；苏辙谓不与物争而自强不息；吴澄谓能克己而又能勇于善则有所秉持而常无怠；憨山谓强志好过于人未为有志，惟强行于道德者为有志；魏源引张尔岐、李嘉谟说。河上公此句有注。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "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", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "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", "憨山道德经解", "魏源老子本义" ] }, { "id": "n008", "sentenceId": "s004", "start": 3, "end": 5, "char": "有志", "charSimp": "有志", "startSimp": 3, "endSimp": 5, "pinyin": "yǒu zhì", "gloss": "有志向、有意志。", "glossSimp": "有志向、有意志。", "general": "王弼以勤能行之、其志必獲釋有志；唐玄宗御注以不懈怠可謂有志節；李榮以信道彌篤為有志；陸希聲以强行於仁義可至於盛德為有志；呂惠卿以於道勤行、無事他求為有志；蘇轍以物莫能奪其志為有志；吳澄以有所秉持而常無怠為有志；憨山以强行於道德者為有志；魏源引李嘉謨「强行而力愈固」。", "generalSimp": "王弼以勤能行之、其志必获释有志；唐玄宗御注以不懈怠可谓有志节；李荣以信道弥笃为有志；陆希声以强行于仁义可至于盛德为有志；吕惠卿以于道勤行、无事他求为有志；苏辙以物莫能夺其志为有志；吴澄以有所秉持而常无怠为有志；憨山以强行于道德者为有志；魏源引李嘉谟「强行而力愈固」。", "variants": [ "有志節" ], "variantsSimp": [ "有志节" ], "refs": [ "王弼注", "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", "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", "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": "s005", "start": 0, "end": 4, "char": "不失其所", "charSimp": "不失其所", "startSimp": 0, "endSimp": 4, "pinyin": "bù shī qí suǒ", "gloss": "不喪失自己所守之處。所，處所、所守。", "glossSimp": "不丧失自己所守之处。所，处所、所守。", "general": "王弼謂以明自察、量力而行、不失其所則必獲久長；唐玄宗御注以知足强力不失其所恒則久於其道，御疏以不失所恒即久能行道；李榮無此句注；陸希聲謂動而不失其所恒故可久；呂惠卿謂知其足於己而强行之，能存其所存而不為物遷；蘇轍謂物變無窮而心未嘗失則久；吳澄謂住世之時此心不失、始終如一故久；憨山以所為性，抱道凝神而復於性真則德光終古；魏源引張爾岐「皆守常道之效」、李嘉謨「所得不移」。", "generalSimp": "王弼谓以明自察、量力而行、不失其所则必获久长；唐玄宗御注以知足强力不失其所恒则久于其道，御疏以不失所恒即久能行道；李荣无此句注；陆希声谓动而不失其所恒故可久；吕惠卿谓知其足于己而强行之，能存其所存而不为物迁；苏辙谓物变无穷而心未尝失则久；吴澄谓住世之时此心不失、始终如一故久；憨山以所为性，抱道凝神而复于性真则德光终古；魏源引张尔岐「皆守常道之效」、李嘉谟「所得不移」。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ] }, { "id": "n010", "sentenceId": "s005", "start": 5, "end": 6, "char": "久", "charSimp": "久", "startSimp": 5, "endSimp": 6, "pinyin": "jiǔ", "gloss": "長久。", "glossSimp": "长久。", "general": "王弼謂必獲久長；唐玄宗御注以久於其道，御疏以久能行道；陸希聲以動而不失其所恒故可久；呂惠卿以不為物遷故久；蘇轍以心未嘗失故久；吳澄以住世此心不失、始終如一故久；憨山以德光終古、澤流無窮為久；魏源引呂惠卿「故曰久」、張爾岐「久與壽以不變於生不亡於死對言」；王夫之謂久者有極。", "generalSimp": "王弼谓必获久长；唐玄宗御注以久于其道，御疏以久能行道；陆希声以动而不失其所恒故可久；吕惠卿以不为物迁故久；苏辙以心未尝失故久；吴澄以住世此心不失、始终如一故久；憨山以德光终古、泽流无穷为久；魏源引吕惠卿「故曰久」、张尔岐「久与寿以不变于生不亡于死对言」；王夫之谓久者有极。", "variants": [ "乆" ], "variantsSimp": [ "乆" ], "refs": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ] }, { "id": "n011", "sentenceId": "s006", "start": 0, "end": 4, "char": "死而不亡", "charSimp": "死而不亡", "startSimp": 0, "endSimp": 4, "pinyin": "sǐ ér bù wáng", "gloss": "身死而道不消亡。亡，消亡。", "glossSimp": "身死而道不消亡。亡，消亡。", "general": "王弼謂雖死而以為生之道不亡，身沒而道猶存，乃得全其壽；唐玄宗御注以死者分理之終、亡者夭枉之數，得天常者死而不亡；御疏以委順得常、頽然任化而去者得一期之盡；陸希聲謂身死而道不亡故為壽；呂惠卿謂能存其所存則雖死而未嘗亡；蘇轍謂死生之變雖大而其性湛然不亡；吳澄謂厭世之後雖去其宅而此心常存；憨山謂形化而性常存，入於不死不生；魏源引李氏嘉謨「等視死生，有如旦暮」；王夫之謂見精氣之非有餘可謂之死，而微妙玄通者未嘗亡。河上公此句《玄德纂疏》所引無注，李榮亦無此句注。", "generalSimp": "王弼谓虽死而以为生之道不亡，身没而道犹存，乃得全其寿；唐玄宗御注以死者分理之终、亡者夭枉之数，得天常者死而不亡；御疏以委顺得常、颓然任化而去者得一期之尽；陆希声谓身死而道不亡故为寿；吕惠卿谓能存其所存则虽死而未尝亡；苏辙谓死生之变虽大而其性湛然不亡；吴澄谓厌世之后虽去其宅而此心常存；憨山谓形化而性常存，入于不死不生；魏源引李氏嘉谟「等视死生，有如旦暮」；王夫之谓见精气之非有余可谓之死，而微妙玄通者未尝亡。河上公此句《玄德纂疏》所引无注，李荣亦无此句注。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ] }, { "id": "n012", "sentenceId": "s006", "start": 5, "end": 6, "char": "壽", "charSimp": "寿", "startSimp": 5, "endSimp": 6, "pinyin": "shòu", "gloss": "長壽；舊注或以為一期之盡，或以為性存不亡。", "glossSimp": "长寿；旧注或以为一期之尽，或以为性存不亡。", "general": "王弼以全其壽、身沒而道猶存為壽；唐玄宗御注以壽者一期之盡，御疏以得一期之盡可謂壽；陸希聲以身死而道不亡為壽；呂惠卿以雖死而未嘗亡故壽；蘇轍以性湛然不亡、能不生不死為壽；吳澄以此心常存、古今不二故壽；憨山以形化而性常存、入於不死不生為壽；魏源引李氏嘉謨「浩然常在，是之謂壽」；王夫之謂壽者無終。", "generalSimp": "王弼以全其寿、身没而道犹存为寿；唐玄宗御注以寿者一期之尽，御疏以得一期之尽可谓寿；陆希声以身死而道不亡为寿；吕惠卿以虽死而未尝亡故寿；苏辙以性湛然不亡、能不生不死为寿；吴澄以此心常存、古今不二故寿；憨山以形化而性常存、入于不死不生为寿；魏源引李氏嘉谟「浩然常在，是之谓寿」；王夫之谓寿者无终。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ] } ], "glossary": { "知人": "了解他人。知，識察、了解。", "自知": "了解自己。", "智": "識察、聰明；此章指知人之智。", "明": "內心澄明、能自照；此章指自知之明。", "勝人": "勝過他人。", "自勝": "克制自己、勝過自己的私欲。", "有力": "有力量。", "强": "剛强；此章指自勝之强，或作「強」。", "知足": "知道滿足。", "富": "富足。", "强行": "勉力實行。强，勉力。", "有志": "有志向、有意志。", "不失其所": "不喪失自己所守之處。所，處所、所守。", "久": "長久。", "死而不亡": "身死而道不消亡。亡，消亡。", "壽": "長壽；舊注或以為一期之盡，或以為性存不亡。", "辯德": "河上公本章章題。", "知人者智章": "唐玄宗本章章題。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「辯德第三十三」，唐玄宗題「知人者智章第三十三」，王弼本無章題。吳澄以此章為其第二十八章，魏源亦以此章為其第二十八章。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「辩德第三十三」，唐玄宗题「知人者智章第三十三」，王弼本无章题。吴澄以此章为其第二十八章，魏源亦以此章为其第二十八章。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": "知人者智，自知者明", "text": "諸本文字並同；傅奕本每句末有「也」字，魏源《老子本義》云「傅奕本每句末有也字」。河上公、王弼、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之皆作「知人者智，自知者明」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、憨山《道德經解》、魏源《老子本義》、王夫之《老子衍》、傅奕《道德經古本篇》", "textSimp": "诸本文字并同；傅奕本每句末有「也」字，魏源《老子本义》云「傅奕本每句末有也字」。河上公、王弼、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之皆作「知人者智，自知者明」。", "headwordSimp": "知人者智，自知者明", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、憨山《道德经解》、魏源《老子本义》、王夫之《老子衍》、傅奕《道德经古本篇》", "id": "k002" }, { "sentenceId": "s002", "headword": "勝人者有力", "text": "葉夢得本「力」上無「有」字；傅奕本句末有「也」字。諸本皆作「勝人者有力」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、憨山《道德經解》、魏源《老子本義》、王夫之《老子衍》、傅奕《道德經古本篇》、葉夢得《老子解》", "textSimp": "叶梦得本「力」上无「有」字；傅奕本句末有「也」字。诸本皆作「胜人者有力」。", "headwordSimp": "胜人者有力", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、憨山《道德经解》、魏源《老子本义》、王夫之《老子衍》、傅奕《道德经古本篇》、叶梦得《老子解》", "id": "k003" }, { "sentenceId": "s002", "headword": "自勝者强", "text": "諸本作「强」，或作「強」，一字異體；傅奕本句末有「也」字。葛洪、傅奕諸本或作「強」，本站從王弼本作「强」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、憨山《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "诸本作「强」，或作「强」，一字异体；傅奕本句末有「也」字。葛洪、傅奕诸本或作「强」，本站从王弼本作「强」。", "headwordSimp": "自胜者强", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、憨山《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k004" }, { "sentenceId": "s003", "headword": "知足者富", "text": "諸本文字並同；傅奕本句末有「也」字。河上公此句《玄德纂疏》卷九所引無注。", "source": "王弼《老子道德經注》、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》、憨山《道德經解》、魏源《老子本義》、傅奕《道德經古本篇》", "textSimp": "诸本文字并同；傅奕本句末有「也」字。河上公此句《玄德纂疏》卷九所引无注。", "headwordSimp": "知足者富", "sourceSimp": "王弼《老子道德经注》、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》、憨山《道德经解》、魏源《老子本义》、傅奕《道德经古本篇》", "id": "k005" }, { "sentenceId": "s004", "headword": "强行者有志", "text": "「强」或作「強」，一字異體；傅奕本句末有「也」字。諸本皆作「强行者有志」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、憨山《道德經解》、魏源《老子本義》、傅奕《道德經古本篇》", "textSimp": "「强」或作「强」，一字异体；傅奕本句末有「也」字。诸本皆作「强行者有志」。", "headwordSimp": "强行者有志", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、憨山《道德经解》、魏源《老子本义》、傅奕《道德经古本篇》", "id": "k006" }, { "sentenceId": "s005", "headword": "不失其所者久", "text": "邵若愚本「所」下有「止」字；傅奕本句末有「也」字；「久」或作「乆」，一字異體。諸本皆作「不失其所者久」。", "source": "王弼《老子道德經注》、唐玄宗《道德真經注疏》、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》、傅奕《道德經古本篇》、邵若愚《道德真經直解》", "textSimp": "邵若愚本「所」下有「止」字；傅奕本句末有「也」字；「久」或作「乆」，一字异体。诸本皆作「不失其所者久」。", "headwordSimp": "不失其所者久", "sourceSimp": "王弼《老子道德经注》、唐玄宗《道德真经注疏》、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》、傅奕《道德经古本篇》、邵若愚《道德真经直解》", "id": "k007" }, { "sentenceId": "s006", "headword": "死而不亡者壽", "text": "傅奕本句末有「也」字；諸本「亡」字並同。河上公此句《玄德纂疏》卷九所引無注，李榮亦無此句注。", "source": "王弼《老子道德經注》、唐玄宗《道德真經注疏》、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》、傅奕《道德經古本篇》", "textSimp": "傅奕本句末有「也」字；诸本「亡」字并同。河上公此句《玄德纂疏》卷九所引无注，李荣亦无此句注。", "headwordSimp": "死而不亡者寿", "sourceSimp": "王弼《老子道德经注》、唐玄宗《道德真经注疏》、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》、傅奕《道德经古本篇》", "id": "k008" }, { "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": "k009" }, { "sentenceId": "s001", "headword": "河上公、李榮注條數", "text": "《玄德纂疏》卷九所引河上公注僅四條，不及「知足者富」「死而不亡者壽」兩句；李榮注僅三條，不及「不失其所者久，死而不亡者壽」。故河上公於第三、六句無注，李榮於第五、六句無注。", "source": "河上公《老子道德經章句》、李榮《道德真經注》（據《玄德纂疏》卷九所引）", "textSimp": "《玄德纂疏》卷九所引河上公注仅四条，不及「知足者富」「死而不亡者寿」两句；李荣注仅三条，不及「不失其所者久，死而不亡者寿」。故河上公于第三、六句无注，李荣于第五、六句无注。", "headwordSimp": "河上公、李荣注条数", "sourceSimp": "河上公《老子道德经章句》、李荣《道德真经注》（据《玄德纂疏》卷九所引）", "id": "k010" } ], "glossarySimp": { "知人": "了解他人。知，识察、了解。", "自知": "了解自己。", "智": "识察、聪明；此章指知人之智。", "明": "内心澄明、能自照；此章指自知之明。", "胜人": "胜过他人。", "自胜": "克制自己、胜过自己的私欲。", "有力": "有力量。", "强": "刚强；此章指自胜之强，或作「强」。", "知足": "知道满足。", "富": "富足。", "强行": "勉力实行。强，勉力。", "有志": "有志向、有意志。", "不失其所": "不丧失自己所守之处。所，处所、所守。", "久": "长久。", "死而不亡": "身死而道不消亡。亡，消亡。", "寿": "长寿；旧注或以为一期之尽，或以为性存不亡。", "辩德": "河上公本章章题。", "知人者智章": "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": "知人", "headwordSimp": "知人", "pinyin": "zhī rén", "gloss": "了解他人。知，識察、了解。", "glossSimp": "了解他人。知，识察、了解。", "general": "河上公以能知人好惡為智；王弼謂知人者智而已、未若自知者超智之上；成玄英以照達前境、鑒人機性大小深淺為智；唐玄宗御注以知者役用以知物；李榮謂見而知之謂之智、鑒人而知善惡者智；陸希聲謂知出於外謂之智，如日火之外光；呂惠卿謂自知然後能知人，明者固智之所自出；蘇轍謂分别為知，分别之心未除故止於知人；吳澄謂智能知人，徇外之智爾；憨山謂察賢愚、辨是非、司黜陟、明賞罰皆謂之智；魏源引張爾岐謂智力明强各以内外對言。", "generalSimp": "河上公以能知人好恶为智；王弼谓知人者智而已、未若自知者超智之上；成玄英以照达前境、鉴人机性大小深浅为智；唐玄宗御注以知者役用以知物；李荣谓见而知之谓之智、鉴人而知善恶者智；陆希声谓知出于外谓之智，如日火之外光；吕惠卿谓自知然后能知人，明者固智之所自出；苏辙谓分别为知，分别之心未除故止于知人；吴澄谓智能知人，徇外之智尔；憨山谓察贤愚、辨是非、司黜陟、明赏罚皆谓之智；魏源引张尔岐谓智力明强各以内外对言。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "知人", "formSimp": "知人", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "自知", "headwordSimp": "自知", "pinyin": "zì zhī", "gloss": "了解自己。", "glossSimp": "了解自己。", "general": "河上公謂人能自知賢與不肖，是為反聽無聲、內視無形，故為明；王弼謂自知者超智之上；成玄英謂自知己身宿命善惡三代報應無不明；唐玄宗御注以明者融照以鑒微，御疏以心與境合而生知、識察前事為知法；李榮謂照己而知得失者明；陸希聲謂知反於內謂之明，如金水之內景；呂惠卿謂知常者乃所以自知，明至於自知則於知人何有；蘇轍謂蔽盡則無復分別，故能自知而又可以及人；吳澄謂能自知則內能盡性故明；憨山謂明於責人者必昧於責己，能自見自聞是謂自知者明。", "generalSimp": "河上公谓人能自知贤与不肖，是为反听无声、内视无形，故为明；王弼谓自知者超智之上；成玄英谓自知己身宿命善恶三代报应无不明；唐玄宗御注以明者融照以鉴微，御疏以心与境合而生知、识察前事为知法；李荣谓照己而知得失者明；陆希声谓知反于内谓之明，如金水之内景；吕惠卿谓知常者乃所以自知，明至于自知则于知人何有；苏辙谓蔽尽则无复分别，故能自知而又可以及人；吴澄谓能自知则内能尽性故明；憨山谓明于责人者必昧于责己，能自见自闻是谓自知者明。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "憨山道德经解" ], "forms": [ { "form": "自知", "formSimp": "自知", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "勝人", "headwordSimp": "胜人", "pinyin": "shèng rén", "gloss": "勝過他人。", "glossSimp": "胜过他人。", "general": "河上公謂才幹勝人不過有力，有力之人必有其敵；王弼謂勝人者有力而已、未若自勝者無物以損其力；唐玄宗御注以能制勝人者適可謂有力，御疏以權智制勝於人為有力；李榮謂用力者力大則勝人、修道者忘懷則外物無害故曰勝人；陸希聲謂用弱以勝人之暴為有道之力；呂惠卿謂自勝然後能勝人，强者固力之所自出；蘇轍謂力能及人而不能及我；吳澄謂有力能勝人，恃外之力爾；憨山謂强梁者必遇其敵；魏源引張爾岐謂智力明强各以內外對言。", "generalSimp": "河上公谓才干胜人不过有力，有力之人必有其敌；王弼谓胜人者有力而已、未若自胜者无物以损其力；唐玄宗御注以能制胜人者适可谓有力，御疏以权智制胜于人为有力；李荣谓用力者力大则胜人、修道者忘怀则外物无害故曰胜人；陆希声谓用弱以胜人之暴为有道之力；吕惠卿谓自胜然后能胜人，强者固力之所自出；苏辙谓力能及人而不能及我；吴澄谓有力能胜人，恃外之力尔；憨山谓强梁者必遇其敌；魏源引张尔岐谓智力明强各以内外对言。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "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", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "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", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "勝人", "formSimp": "胜人", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "自勝", "headwordSimp": "自胜", "pinyin": "zì shèng", "gloss": "克制自己、勝過自己的私欲。", "glossSimp": "克制自己、胜过自己的私欲。", "general": "河上公以性制情謂之自勝，自勝之人無敵於外；王弼謂自勝者無物以損其力，用其力於己則物無改；唐玄宗御注以能自勝其心使柔弱者方可全其强，御疏以柔弱之道物不能加；李榮謂自強不息、不溺於非斯自勝，虛心而弱骨曰强；陸希聲謂守柔以自勝其躁為有德之强；呂惠卿引守柔曰强，謂守柔者乃所以自勝；蘇轍謂克己復性則非力之所及，故可謂强；吳澄謂能自勝則內能克己故强；憨山謂力能克而自勝之可謂真强；魏源引吳澄謂明强守內。", "generalSimp": "河上公以性制情谓之自胜，自胜之人无敌于外；王弼谓自胜者无物以损其力，用其力于己则物无改；唐玄宗御注以能自胜其心使柔弱者方可全其强，御疏以柔弱之道物不能加；李荣谓自强不息、不溺于非斯自胜，虚心而弱骨曰强；陆希声谓守柔以自胜其躁为有德之强；吕惠卿引守柔曰强，谓守柔者乃所以自胜；苏辙谓克己复性则非力之所及，故可谓强；吴澄谓能自胜则内能克己故强；憨山谓力能克而自胜之可谓真强；魏源引吴澄谓明强守内。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "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", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "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", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "自勝", "formSimp": "自胜", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "知足", "headwordSimp": "知足", "pinyin": "zhī zú", "gloss": "知道滿足。", "glossSimp": "知道满足。", "general": "王弼謂知足自不失故富；唐玄宗御注以知止足者無貪求可為富，御疏以心若知足則無貪求，雖簞食瓢飲傲然自足；李榮謂知分之人雖一瓢而為富，貪利之者積百萬而為貧；陸希聲謂知足於利欲者不亡其大業；呂惠卿謂有自知之明則知萬物皆備於我，無待於外慕故富；蘇轍謂所遇而足則未嘗不富，雖有天下而常挾不足之心則終身不能富；吳澄謂能盡性達命則無所歆羡而常有餘；憨山謂貪得無厭雖富不富，苟自知足則鷦鷯偃鼠、藜藿不糝亦樂而有餘；魏源引呂惠卿、李嘉謨說。河上公此句《玄德纂疏》所引無注。", "generalSimp": "王弼谓知足自不失故富；唐玄宗御注以知止足者无贪求可为富，御疏以心若知足则无贪求，虽箪食瓢饮傲然自足；李荣谓知分之人虽一瓢而为富，贪利之者积百万而为贫；陆希声谓知足于利欲者不亡其大业；吕惠卿谓有自知之明则知万物皆备于我，无待于外慕故富；苏辙谓所遇而足则未尝不富，虽有天下而常挟不足之心则终身不能富；吴澄谓能尽性达命则无所歆羡而常有余；憨山谓贪得无厌虽富不富，苟自知足则鹪鹩偃鼠、藜藿不糁亦乐而有余；魏源引吕惠卿、李嘉谟说。河上公此句《玄德纂疏》所引无注。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "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", "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", "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": "知足", "formSimp": "知足", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "富", "headwordSimp": "富", "pinyin": "fù", "gloss": "富足。", "glossSimp": "富足。", "general": "王弼以知足自不失故富；唐玄宗御注以無貪求可為富；李榮以知分之人雖一瓢而為富；陸希聲以不亡其大業為富；呂惠卿以萬物皆備於我、無待外慕為富；蘇轍以所遇而足為富；吳澄以無所歆羡而常有餘為富；憨山以雖富不富反襯自知足者之樂而有餘；魏源引呂惠卿「故富矣」、李嘉謨「知足而智益明」。", "generalSimp": "王弼以知足自不失故富；唐玄宗御注以无贪求可为富；李荣以知分之人虽一瓢而为富；陆希声以不亡其大业为富；吕惠卿以万物皆备于我、无待外慕为富；苏辙以所遇而足为富；吴澄以无所歆羡而常有余为富；憨山以虽富不富反衬自知足者之乐而有余；魏源引吕惠卿「故富矣」、李嘉谟「知足而智益明」。", "variants": [ "富矣" ], "variantsSimp": [ "富矣" ], "refs": [ "王弼注", "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", "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": "富", "formSimp": "富", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "强行", "headwordSimp": "强行", "pinyin": "qiáng xíng", "gloss": "勉力實行。强，勉力。", "glossSimp": "勉力实行。强，勉力。", "general": "河上公謂强由勤也，人能勤力行道則道亦有意於人；王弼謂勤能行之、其志必獲；唐玄宗御注以强力行者不懈怠可謂有志節，御疏以强勉力行、曾不懈怠；李榮謂飾躬勵己為强行；陸希聲謂强行於仁義者可至於盛德；呂惠卿謂有自勝之强則於道勤行；蘇轍謂不與物爭而自强不息；吳澄謂能克己而又能勇於善則有所秉持而常無怠；憨山謂强志好過於人未為有志，惟强行於道德者為有志；魏源引張爾岐、李嘉謨說。河上公此句有注。", "generalSimp": "河上公谓强由勤也，人能勤力行道则道亦有意于人；王弼谓勤能行之、其志必获；唐玄宗御注以强力行者不懈怠可谓有志节，御疏以强勉力行、曾不懈怠；李荣谓饰躬励己为强行；陆希声谓强行于仁义者可至于盛德；吕惠卿谓有自胜之强则于道勤行；苏辙谓不与物争而自强不息；吴澄谓能克己而又能勇于善则有所秉持而常无怠；憨山谓强志好过于人未为有志，惟强行于道德者为有志；魏源引张尔岐、李嘉谟说。河上公此句有注。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "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", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "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", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "强行", "formSimp": "强行", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "有志", "headwordSimp": "有志", "pinyin": "yǒu zhì", "gloss": "有志向、有意志。", "glossSimp": "有志向、有意志。", "general": "王弼以勤能行之、其志必獲釋有志；唐玄宗御注以不懈怠可謂有志節；李榮以信道彌篤為有志；陸希聲以强行於仁義可至於盛德為有志；呂惠卿以於道勤行、無事他求為有志；蘇轍以物莫能奪其志為有志；吳澄以有所秉持而常無怠為有志；憨山以强行於道德者為有志；魏源引李嘉謨「强行而力愈固」。", "generalSimp": "王弼以勤能行之、其志必获释有志；唐玄宗御注以不懈怠可谓有志节；李荣以信道弥笃为有志；陆希声以强行于仁义可至于盛德为有志；吕惠卿以于道勤行、无事他求为有志；苏辙以物莫能夺其志为有志；吴澄以有所秉持而常无怠为有志；憨山以强行于道德者为有志；魏源引李嘉谟「强行而力愈固」。", "variants": [ "有志節" ], "variantsSimp": [ "有志节" ], "refs": [ "王弼注", "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", "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", "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": "有志", "formSimp": "有志", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "不失其所", "headwordSimp": "不失其所", "pinyin": "bù shī qí suǒ", "gloss": "不喪失自己所守之處。所，處所、所守。", "glossSimp": "不丧失自己所守之处。所，处所、所守。", "general": "王弼謂以明自察、量力而行、不失其所則必獲久長；唐玄宗御注以知足强力不失其所恒則久於其道，御疏以不失所恒即久能行道；李榮無此句注；陸希聲謂動而不失其所恒故可久；呂惠卿謂知其足於己而强行之，能存其所存而不為物遷；蘇轍謂物變無窮而心未嘗失則久；吳澄謂住世之時此心不失、始終如一故久；憨山以所為性，抱道凝神而復於性真則德光終古；魏源引張爾岐「皆守常道之效」、李嘉謨「所得不移」。", "generalSimp": "王弼谓以明自察、量力而行、不失其所则必获久长；唐玄宗御注以知足强力不失其所恒则久于其道，御疏以不失所恒即久能行道；李荣无此句注；陆希声谓动而不失其所恒故可久；吕惠卿谓知其足于己而强行之，能存其所存而不为物迁；苏辙谓物变无穷而心未尝失则久；吴澄谓住世之时此心不失、始终如一故久；憨山以所为性，抱道凝神而复于性真则德光终古；魏源引张尔岐「皆守常道之效」、李嘉谟「所得不移」。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "forms": [ { "form": "不失其所", "formSimp": "不失其所", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "久", "headwordSimp": "久", "pinyin": "jiǔ", "gloss": "長久。", "glossSimp": "长久。", "general": "王弼謂必獲久長；唐玄宗御注以久於其道，御疏以久能行道；陸希聲以動而不失其所恒故可久；呂惠卿以不為物遷故久；蘇轍以心未嘗失故久；吳澄以住世此心不失、始終如一故久；憨山以德光終古、澤流無窮為久；魏源引呂惠卿「故曰久」、張爾岐「久與壽以不變於生不亡於死對言」；王夫之謂久者有極。", "generalSimp": "王弼谓必获久长；唐玄宗御注以久于其道，御疏以久能行道；陆希声以动而不失其所恒故可久；吕惠卿以不为物迁故久；苏辙以心未尝失故久；吴澄以住世此心不失、始终如一故久；憨山以德光终古、泽流无穷为久；魏源引吕惠卿「故曰久」、张尔岐「久与寿以不变于生不亡于死对言」；王夫之谓久者有极。", "variants": [ "乆" ], "variantsSimp": [ "乆" ], "refs": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "forms": [ { "form": "久", "formSimp": "久", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s006", "headword": "死而不亡", "headwordSimp": "死而不亡", "pinyin": "sǐ ér bù wáng", "gloss": "身死而道不消亡。亡，消亡。", "glossSimp": "身死而道不消亡。亡，消亡。", "general": "王弼謂雖死而以為生之道不亡，身沒而道猶存，乃得全其壽；唐玄宗御注以死者分理之終、亡者夭枉之數，得天常者死而不亡；御疏以委順得常、頽然任化而去者得一期之盡；陸希聲謂身死而道不亡故為壽；呂惠卿謂能存其所存則雖死而未嘗亡；蘇轍謂死生之變雖大而其性湛然不亡；吳澄謂厭世之後雖去其宅而此心常存；憨山謂形化而性常存，入於不死不生；魏源引李氏嘉謨「等視死生，有如旦暮」；王夫之謂見精氣之非有餘可謂之死，而微妙玄通者未嘗亡。河上公此句《玄德纂疏》所引無注，李榮亦無此句注。", "generalSimp": "王弼谓虽死而以为生之道不亡，身没而道犹存，乃得全其寿；唐玄宗御注以死者分理之终、亡者夭枉之数，得天常者死而不亡；御疏以委顺得常、颓然任化而去者得一期之尽；陆希声谓身死而道不亡故为寿；吕惠卿谓能存其所存则虽死而未尝亡；苏辙谓死生之变虽大而其性湛然不亡；吴澄谓厌世之后虽去其宅而此心常存；憨山谓形化而性常存，入于不死不生；魏源引李氏嘉谟「等视死生，有如旦暮」；王夫之谓见精气之非有余可谓之死，而微妙玄通者未尝亡。河上公此句《玄德纂疏》所引无注，李荣亦无此句注。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "forms": [ { "form": "死而不亡", "formSimp": "死而不亡", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s006", "headword": "壽", "headwordSimp": "寿", "pinyin": "shòu", "gloss": "長壽；舊注或以為一期之盡，或以為性存不亡。", "glossSimp": "长寿；旧注或以为一期之尽，或以为性存不亡。", "general": "王弼以全其壽、身沒而道猶存為壽；唐玄宗御注以壽者一期之盡，御疏以得一期之盡可謂壽；陸希聲以身死而道不亡為壽；呂惠卿以雖死而未嘗亡故壽；蘇轍以性湛然不亡、能不生不死為壽；吳澄以此心常存、古今不二故壽；憨山以形化而性常存、入於不死不生為壽；魏源引李氏嘉謨「浩然常在，是之謂壽」；王夫之謂壽者無終。", "generalSimp": "王弼以全其寿、身没而道犹存为寿；唐玄宗御注以寿者一期之尽，御疏以得一期之尽可谓寿；陆希声以身死而道不亡为寿；吕惠卿以虽死而未尝亡故寿；苏辙以性湛然不亡、能不生不死为寿；吴澄以此心常存、古今不二故寿；憨山以形化而性常存、入于不死不生为寿；魏源引李氏嘉谟「浩然常在，是之谓寿」；王夫之谓寿者无终。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "御疏", "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", "王夫之老子衍" ], "forms": [ { "form": "壽", "formSimp": "寿", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 13, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "知人", "headwordSimp": "知人", "pinyin": "", "gloss": "了解他人。知，識察、了解。", "glossSimp": "了解他人。知，识察、了解。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "知人", "formSimp": "知人", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 14, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "自知", "headwordSimp": "自知", "pinyin": "", "gloss": "了解自己。", "glossSimp": "了解自己。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "自知", "formSimp": "自知", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 15, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "智", "headwordSimp": "智", "pinyin": "", "gloss": "識察、聰明；此章指知人之智。", "glossSimp": "识察、聪明；此章指知人之智。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "智", "formSimp": "智", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 16, "id": "g004", "noteId": "", "sentenceId": "s001", "headword": "明", "headwordSimp": "明", "pinyin": "", "gloss": "內心澄明、能自照；此章指自知之明。", "glossSimp": "内心澄明、能自照；此章指自知之明。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "明", "formSimp": "明", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 17, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "勝人", "headwordSimp": "胜人", "pinyin": "", "gloss": "勝過他人。", "glossSimp": "胜过他人。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "勝人", "formSimp": "胜人", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 18, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "自勝", "headwordSimp": "自胜", "pinyin": "", "gloss": "克制自己、勝過自己的私欲。", "glossSimp": "克制自己、胜过自己的私欲。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "自勝", "formSimp": "自胜", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 19, "id": "g007", "noteId": "", "sentenceId": "s002", "headword": "有力", "headwordSimp": "有力", "pinyin": "", "gloss": "有力量。", "glossSimp": "有力量。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "有力", "formSimp": "有力", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 20, "id": "g008", "noteId": "", "sentenceId": "s002", "headword": "强", "headwordSimp": "强", "pinyin": "", "gloss": "剛强；此章指自勝之强，或作「強」。", "glossSimp": "刚强；此章指自胜之强，或作「强」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "强", "formSimp": "强", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s004" ] } ], "occurrenceSentenceIds": [ "s002", "s004" ], "occurrenceCount": 2 }, { "order": 21, "id": "g009", "noteId": "", "sentenceId": "s003", "headword": "知足", "headwordSimp": "知足", "pinyin": "", "gloss": "知道滿足。", "glossSimp": "知道满足。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "知足", "formSimp": "知足", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 22, "id": "g010", "noteId": "", "sentenceId": "s003", "headword": "富", "headwordSimp": "富", "pinyin": "", "gloss": "富足。", "glossSimp": "富足。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "富", "formSimp": "富", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 23, "id": "g011", "noteId": "", "sentenceId": "s004", "headword": "强行", "headwordSimp": "强行", "pinyin": "", "gloss": "勉力實行。强，勉力。", "glossSimp": "勉力实行。强，勉力。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "强行", "formSimp": "强行", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 24, "id": "g012", "noteId": "", "sentenceId": "s004", "headword": "有志", "headwordSimp": "有志", "pinyin": "", "gloss": "有志向、有意志。", "glossSimp": "有志向、有意志。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "有志", "formSimp": "有志", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 25, "id": "g013", "noteId": "", "sentenceId": "s005", "headword": "不失其所", "headwordSimp": "不失其所", "pinyin": "", "gloss": "不喪失自己所守之處。所，處所、所守。", "glossSimp": "不丧失自己所守之处。所，处所、所守。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不失其所", "formSimp": "不失其所", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 26, "id": "g014", "noteId": "", "sentenceId": "s005", "headword": "久", "headwordSimp": "久", "pinyin": "", "gloss": "長久。", "glossSimp": "长久。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "久", "formSimp": "久", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 27, "id": "g015", "noteId": "", "sentenceId": "s006", "headword": "死而不亡", "headwordSimp": "死而不亡", "pinyin": "", "gloss": "身死而道不消亡。亡，消亡。", "glossSimp": "身死而道不消亡。亡，消亡。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "死而不亡", "formSimp": "死而不亡", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 28, "id": "g016", "noteId": "", "sentenceId": "s006", "headword": "壽", "headwordSimp": "寿", "pinyin": "", "gloss": "長壽；舊注或以為一期之盡，或以為性存不亡。", "glossSimp": "长寿；旧注或以为一期之尽，或以为性存不亡。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "壽", "formSimp": "寿", 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"note": "第三十三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「知足者富」「死而不亡者壽」兩句，故議題三、四無河上公條；成玄英僅存一條，僅議題一有條；李榮僅三條，議題四無李榮條；王夫之章旨與衍文僅及後兩偶，議題一、二無船山條。跨議題必需來源取王弼、唐玄宗。王弼、河上公、唐玄宗、李榮逐句或分段分疏，蘇轍逐句作注；陸希聲、呂惠卿、憨山各以整章一段通釋，吳澄分段作注，魏源本義全引四家，王夫之章旨簡括而衍文暢申。諸家釋「知人自知」有智之超智、反聽內視、照達前境、役用融照、日火外光金水內景、智出明出、分別蔽盡、徇外盡性之別，釋「勝人自勝」有以性制情、無物損力、制心柔弱、德高伏物、用弱守柔、克己復性之別，釋「知足强行」有自不失、無貪求、一瓢為富、不亡大業、萬物皆備、所遇而足、盡性達命、强行於道德之別，釋「不失其所、死而不亡」有必獲久長、久於其道、動不失恒、不為物遷、心未嘗失、此心常存、性真常存、一期之盡之別；大旨歸於自知自勝、知足强行、守常而不亡。", "concepts": [ { "id": "zhi-ren-zi-zhi", "name": "知人者智，自知者明", "nameTrad": "知人者智，自知者明", "question": "「智」與「明」如何分判？為何自知高於知人？", "questionTrad": "「智」與「明」如何分判？為何自知高於知人？", "intro": "河上公以能知人好惡為智、自知賢與不肖為明，並以「反聽無聲、內視無形」狀自知。王弼謂知人者智而已，未若自知者超智之上，確立明高於智的層級。成玄英以照達前境、鑒人機性大小深淺為智，自知己身宿命善惡三代報應為明。唐玄宗御注以知者役用以知物、明者融照以鑒微，智則無所不知、明則無所不照；御疏以心與境合而生知、識察前事為知法。李榮以見而知之謂之智、照己而知得失者明，並引黃帝遺玄珠、象罔得之，明巧智不足以求道。陸希聲以知出於外謂之智、知反於內謂之明，取日火外光、金水內景為喻。呂惠卿以自知然後能知人，明者固智之所自出，知常乃所以自知。蘇轍以分別為知、蔽盡為明，分別之心未除故止於知人，蔽盡則能自知而又可以及人。吳澄以智能知人為徇外之智，能自知則內能盡性故明。憨山以明於責人者必昧於責己，能自見自聞乃自知者明。魏源引呂惠卿、張爾岐、李嘉謨、吳澄四家，皆以內明為自知之本。諸家皆以「智」為向外識察、「明」為向內自照，以自知為知人之本。", "introTrad": "河上公以能知人好惡為智、自知賢與不肖為明，並以「反聽無聲、內視無形」狀自知。王弼謂知人者智而已，未若自知者超智之上，確立明高於智的層級。成玄英以照達前境、鑒人機性大小深淺為智，自知己身宿命善惡三代報應為明。唐玄宗御注以知者役用以知物、明者融照以鑒微，智則無所不知、明則無所不照；御疏以心與境合而生知、識察前事為知法。李榮以見而知之謂之智、照己而知得失者明，並引黃帝遺玄珠、象罔得之，明巧智不足以求道。陸希聲以知出於外謂之智、知反於內謂之明，取日火外光、金水內景為喻。呂惠卿以自知然後能知人，明者固智之所自出，知常乃所以自知。蘇轍以分別為知、蔽盡為明，分別之心未除故止於知人，蔽盡則能自知而又可以及人。吳澄以智能知人為徇外之智，能自知則內能盡性故明。憨山以明於責人者必昧於責己，能自見自聞乃自知者明。魏源引呂惠卿、張爾岐、李嘉謨、吳澄四家，皆以內明為自知之本。諸家皆以「智」為向外識察、「明」為向內自照，以自知為知人之本。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "能知人好惡是智；能自知賢與不肖，反聽無聲、內視無形，故為明。", "thesisTrad": "能知人好惡是智；能自知賢與不肖，反聽無聲、內視無形，故為明。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "能知人好恶是智；能自知贤与不肖，反听无声、内视无形，故为明。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "知人者智而已，未若自知者超智之上。", "thesisTrad": "知人者智而已，未若自知者超智之上。", "noteIds": [ "c005" ], "workTypeSimp": "注", "thesisSimp": "知人者智而已，未若自知者超智之上。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "照達前境、鑒人機性大小深淺為智；自知己身宿命善惡三代報應為明。", "thesisTrad": "照達前境、鑒人機性大小深淺為智；自知己身宿命善惡三代報應為明。", "noteIds": [ "c011" ], "workTypeSimp": "疏", "thesisSimp": "照达前境、鉴人机性大小深浅为智；自知己身宿命善恶三代报应为明。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "知者役用以知物，明者融照以鑒微；智無所不知，明無所不照。", "thesisTrad": "知者役用以知物，明者融照以鑒微；智無所不知，明無所不照。", "noteIds": [ "c012", "c013" ], "workTypeSimp": "御注", "thesisSimp": "知者役用以知物，明者融照以鉴微；智无所不知，明无所不照。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "見而知之謂之智，照己而知得失者明；巧智不足以求道，惟當滅智。", "thesisTrad": "見而知之謂之智，照己而知得失者明；巧智不足以求道，惟當滅智。", "noteIds": [ "c022" ], "workTypeSimp": "注", "thesisSimp": "见而知之谓之智，照己而知得失者明；巧智不足以求道，惟当灭智。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "知出於外謂之智，如日火外光；知反於內謂之明，如金水內景。", "thesisTrad": "知出於外謂之智，如日火外光；知反於內謂之明，如金水內景。", "noteIds": [ "c025" ], "workTypeSimp": "传", "thesisSimp": "知出于外谓之智，如日火外光；知反于内谓之明，如金水内景。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "自知然後能知人，明者固智之所自出；知常乃所以自知。", "thesisTrad": "自知然後能知人，明者固智之所自出；知常乃所以自知。", "noteIds": [ "c031" ], "workTypeSimp": "传", "thesisSimp": "自知然后能知人，明者固智之所自出；知常乃所以自知。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "分別為知，蔽盡為明；分別之心未除故止於知人，蔽盡則能自知而又可以及人。", "thesisTrad": "分別為知，蔽盡為明；分別之心未除故止於知人，蔽盡則能自知而又可以及人。", "noteIds": [ "c037" ], "workTypeSimp": "解", "thesisSimp": "分别为知，蔽尽为明；分别之心未除故止于知人，蔽尽则能自知而又可以及人。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "智能知人，徇外之智爾；能自知則內能盡性，故謂之明。", "thesisTrad": "智能知人，徇外之智爾；能自知則內能盡性，故謂之明。", "noteIds": [ "c043" ], "workTypeSimp": "注", "thesisSimp": "智能知人，徇外之智尔；能自知则内能尽性，故谓之明。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "明於責人者必昧於責己；能自見自聞，是所謂自知者明。", "thesisTrad": "明於責人者必昧於責己；能自見自聞，是所謂自知者明。", "noteIds": [ "c047" ], "workTypeSimp": "解", "thesisSimp": "明于责人者必昧于责己；能自见自闻，是所谓自知者明。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "本義引呂惠卿、張爾岐、李嘉謨、吳澄四家，皆以內明為自知之本。", "thesisTrad": "本義引呂惠卿、張爾岐、李嘉謨、吳澄四家，皆以內明為自知之本。", "noteIds": [ "c053", "c054", "c055", "c056" ], "workTypeSimp": "本义", "thesisSimp": "本义引吕惠卿、张尔岐、李嘉谟、吴澄四家，皆以内明为自知之本。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以「反聽無聲、內視無形」釋自知，把明落在向內的自照上。", "textTrad": "河上公以「反聽無聲、內視無形」釋自知，把明落在向內的自照上。", "relationSimp": "立论", "textSimp": "河上公以「反听无声、内视无形」释自知，把明落在向内的自照上。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "王弼以「超智之上」定自知之位，明與智遂成高下兩層。", "textTrad": "王弼以「超智之上」定自知之位，明與智遂成高下兩層。", "relationSimp": "注", "textSimp": "王弼以「超智之上」定自知之位，明与智遂成高下两层。" }, { "noteId": "c031", "relation": "轉深", "relationTrad": "轉深", "text": "呂惠卿翻轉因果：不是知人而後自知，而是自知然後能知人。", "textTrad": "呂惠卿翻轉因果：不是知人而後自知，而是自知然後能知人。", "relationSimp": "转深", "textSimp": "吕惠卿翻转因果：不是知人而后自知，而是自知然后能知人。" }, { "noteId": "c037", "relation": "別解", "relationTrad": "別解", "text": "蘇轍以「分別」與「蔽盡」對舉，把智明之別收歸心體的有蔽無蔽。", "textTrad": "蘇轍以「分別」與「蔽盡」對舉，把智明之別收歸心體的有蔽無蔽。", "relationSimp": "别解", "textSimp": "苏辙以「分别」与「蔽尽」对举，把智明之别收归心体的有蔽无蔽。" } ], "nameSimp": "知人者智，自知者明", "questionSimp": "「智」与「明」如何分判？为何自知高于知人？", "introSimp": "河上公以能知人好恶为智、自知贤与不肖为明，并以「反听无声、内视无形」状自知。王弼谓知人者智而已，未若自知者超智之上，确立明高于智的层级。成玄英以照达前境、鉴人机性大小深浅为智，自知己身宿命善恶三代报应为明。唐玄宗御注以知者役用以知物、明者融照以鉴微，智则无所不知、明则无所不照；御疏以心与境合而生知、识察前事为知法。李荣以见而知之谓之智、照己而知得失者明，并引黄帝遗玄珠、象罔得之，明巧智不足以求道。陆希声以知出于外谓之智、知反于内谓之明，取日火外光、金水内景为喻。吕惠卿以自知然后能知人，明者固智之所自出，知常乃所以自知。苏辙以分别为知、蔽尽为明，分别之心未除故止于知人，蔽尽则能自知而又可以及人。吴澄以智能知人为徇外之智，能自知则内能尽性故明。憨山以明于责人者必昧于责己，能自见自闻乃自知者明。魏源引吕惠卿、张尔岐、李嘉谟、吴澄四家，皆以内明为自知之本。诸家皆以「智」为向外识察、「明」为向内自照，以自知为知人之本。" }, { "id": "sheng-ren-zi-sheng", "name": "勝人者有力，自勝者强", "nameTrad": "勝人者有力，自勝者强", "question": "「有力」與「强」有何分別？為何自勝才是真强？", "questionTrad": "「有力」與「强」有何分別？為何自勝才是真强？", "intro": "河上公以才幹勝人不過有力，有力之人必有其敵，强弱未定；以性制情謂之自勝，自勝則無敵於外。王弼以勝人者有力而已，未若自勝者無物以損其力；用智用力於人不如用於己。唐玄宗御注以能制勝人者適可謂有力，能自勝其心使柔弱者方可全其强；御疏以柔弱之道物不能加，引「守柔曰强」「柔勝剛，弱勝强」。李榮以用力者力大則勝人、用德者德高則伏物，自强不息、不溺於非斯自勝。陸希聲以用弱勝人之暴為有道之力、守柔自勝其躁為有德之强。呂惠卿以自勝然後能勝人，强者固力之所自出；守柔曰强，守柔乃所以自勝。蘇轍以力能及人而不能及我，克己復性則非力之所及，故可謂强。吳澄以有力勝人為恃外之力，能自勝則內能克己故强。憨山以强梁者必遇其敵，力能克而自勝之可謂真强。魏源引諸家，皆以內克為强。諸家皆以「有力」為外用之力、「强」為內克之德，以自勝為勝人之本。", "introTrad": "河上公以才幹勝人不過有力，有力之人必有其敵，强弱未定；以性制情謂之自勝，自勝則無敵於外。王弼以勝人者有力而已，未若自勝者無物以損其力；用智用力於人不如用於己。唐玄宗御注以能制勝人者適可謂有力，能自勝其心使柔弱者方可全其强；御疏以柔弱之道物不能加，引「守柔曰强」「柔勝剛，弱勝强」。李榮以用力者力大則勝人、用德者德高則伏物，自强不息、不溺於非斯自勝。陸希聲以用弱勝人之暴為有道之力、守柔自勝其躁為有德之强。呂惠卿以自勝然後能勝人，强者固力之所自出；守柔曰强，守柔乃所以自勝。蘇轍以力能及人而不能及我，克己復性則非力之所及，故可謂强。吳澄以有力勝人為恃外之力，能自勝則內能克己故强。憨山以强梁者必遇其敵，力能克而自勝之可謂真强。魏源引諸家，皆以內克為强。諸家皆以「有力」為外用之力、「强」為內克之德，以自勝為勝人之本。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "才幹勝人不過有力，有力之人必有其敵；以性制情謂之自勝，自勝則無敵於外。", "thesisTrad": "才幹勝人不過有力，有力之人必有其敵；以性制情謂之自勝，自勝則無敵於外。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "才干胜人不过有力，有力之人必有其敌；以性制情谓之自胜，自胜则无敌于外。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "勝人者有力而已，未若自勝者無物以損其力；用智用力於人不如用於己。", "thesisTrad": "勝人者有力而已，未若自勝者無物以損其力；用智用力於人不如用於己。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "胜人者有力而已，未若自胜者无物以损其力；用智用力于人不如用于己。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "能制勝人者適可謂有力；能自勝其心使柔弱者，方可全其强。", "thesisTrad": "能制勝人者適可謂有力；能自勝其心使柔弱者，方可全其强。", "noteIds": [ "c014", "c015" ], "workTypeSimp": "御注", "thesisSimp": "能制胜人者适可谓有力；能自胜其心使柔弱者，方可全其强。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "用力者力大則勝人，用德者德高則伏物；自强不息、不溺於非斯自勝。", "thesisTrad": "用力者力大則勝人，用德者德高則伏物；自强不息、不溺於非斯自勝。", "noteIds": [ "c023" ], "workTypeSimp": "注", "thesisSimp": "用力者力大则胜人，用德者德高则伏物；自强不息、不溺于非斯自胜。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "用弱以勝人之暴為有道之力，守柔以自勝其躁為有德之强。", "thesisTrad": "用弱以勝人之暴為有道之力，守柔以自勝其躁為有德之强。", "noteIds": [ "c026" ], "workTypeSimp": "传", "thesisSimp": "用弱以胜人之暴为有道之力，守柔以自胜其躁为有德之强。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "自勝然後能勝人，强者固力之所自出；守柔乃所以自勝。", "thesisTrad": "自勝然後能勝人，强者固力之所自出；守柔乃所以自勝。", "noteIds": [ "c032" ], "workTypeSimp": "传", "thesisSimp": "自胜然后能胜人，强者固力之所自出；守柔乃所以自胜。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "力能及人而不能及我，克己復性則非力之所及，故可謂强。", "thesisTrad": "力能及人而不能及我，克己復性則非力之所及，故可謂强。", "noteIds": [ "c038" ], "workTypeSimp": "解", "thesisSimp": "力能及人而不能及我，克己复性则非力之所及，故可谓强。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "有力能勝人，恃外之力爾；能自勝則內能克己，故謂之强。", "thesisTrad": "有力能勝人，恃外之力爾；能自勝則內能克己，故謂之强。", "noteIds": [ "c043" ], "workTypeSimp": "注", "thesisSimp": "有力能胜人，恃外之力尔；能自胜则内能克己，故谓之强。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "强梁者必遇其敵；力能克而自勝之，可謂真强。", "thesisTrad": "强梁者必遇其敵；力能克而自勝之，可謂真强。", "noteIds": [ "c048" ], "workTypeSimp": "解", "thesisSimp": "强梁者必遇其敌；力能克而自胜之，可谓真强。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "本義引諸家，皆以內克為强、自勝為勝人之本。", "thesisTrad": "本義引諸家，皆以內克為强、自勝為勝人之本。", "noteIds": [ "c053", "c054", "c055", "c056" ], "workTypeSimp": "本义", "thesisSimp": "本义引诸家，皆以内克为强、自胜为胜人之本。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以「有力之人必有其敵」破外用之力，以「以性制情」立自勝之强。", "textTrad": "河上公以「有力之人必有其敵」破外用之力，以「以性制情」立自勝之强。", "relationSimp": "立论", "textSimp": "河上公以「有力之人必有其敌」破外用之力，以「以性制情」立自胜之强。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "王弼以「無物以損其力」申自勝，並以用智用力於己為說。", "textTrad": "王弼以「無物以損其力」申自勝，並以用智用力於己為說。", "relationSimp": "注", "textSimp": "王弼以「无物以损其力」申自胜，并以用智用力于己为说。" }, { "noteId": "c015", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏以「柔弱之道，物不能加」解自勝，把强定義為柔。", "textTrad": "唐玄宗御疏以「柔弱之道，物不能加」解自勝，把强定義為柔。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏以「柔弱之道，物不能加」解自胜，把强定义为柔。" }, { "noteId": "c032", "relation": "轉深", "relationTrad": "轉深", "text": "呂惠卿以「自勝然後能勝人」翻轉先後，自勝遂成勝人的根據。", "textTrad": "呂惠卿以「自勝然後能勝人」翻轉先後，自勝遂成勝人的根據。", "relationSimp": "转深", "textSimp": "吕惠卿以「自胜然后能胜人」翻转先后，自胜遂成胜人的根据。" } ], "nameSimp": "胜人者有力，自胜者强", "questionSimp": "「有力」与「强」有何分别？为何自胜才是真强？", "introSimp": "河上公以才干胜人不过有力，有力之人必有其敌，强弱未定；以性制情谓之自胜，自胜则无敌于外。王弼以胜人者有力而已，未若自胜者无物以损其力；用智用力于人不如用于己。唐玄宗御注以能制胜人者适可谓有力，能自胜其心使柔弱者方可全其强；御疏以柔弱之道物不能加，引「守柔曰强」「柔胜刚，弱胜强」。李荣以用力者力大则胜人、用德者德高则伏物，自强不息、不溺于非斯自胜。陆希声以用弱胜人之暴为有道之力、守柔自胜其躁为有德之强。吕惠卿以自胜然后能胜人，强者固力之所自出；守柔曰强，守柔乃所以自胜。苏辙以力能及人而不能及我，克己复性则非力之所及，故可谓强。吴澄以有力胜人为恃外之力，能自胜则内能克己故强。憨山以强梁者必遇其敌，力能克而自胜之可谓真强。魏源引诸家，皆以内克为强。诸家皆以「有力」为外用之力、「强」为内克之德，以自胜为胜人之本。" }, { "id": "zhi-zu-qiang-xing", "name": "知足者富，强行者有志", "nameTrad": "知足者富，强行者有志", "question": "「富」是財富還是心足？「志」是勝人之志還是行道之志？", "questionTrad": "「富」是財富還是心足？「志」是勝人之志還是行道之志？", "intro": "王弼以知足自不失故富、勤能行之其志必獲。唐玄宗御注以知止足者無貪求可為富、强力行者不懈怠可謂有志節；御疏以心若知足則無貪求，雖簞食瓢飲傲然自足，强勉力行、終久不渝。李榮以知分之人雖一瓢而為富、貪利之者積百萬而為貧，飾躬勵己為强行、信道彌篤為有志，引曾子居衛為證。陸希聲以知足於利欲者不亡其大業、强行於仁義者可至於盛德。呂惠卿以有自知之明則萬物皆備於我故富、有自勝之强則於道勤行故有志。蘇轍以所遇而足則未嘗不富，雖有天下而常挾不足之心則終身不能富；不與物爭而自强不息則物莫能奪其志。吳澄以能盡性達命則無所歆羨而常有餘、能克己勇善則有所秉持而常無怠。憨山以貪得無厭雖富不富，苟自知足則鷦鷯偃鼠、藜藿不糝亦樂而有餘；强志好過於人未為有志，惟强行於道德者為有志。魏源引呂惠卿、張爾岐、李嘉謨說。王夫之則謂富者不必有志、有志者不能乎富，以二者相礙立說。諸家多以「富」為心足而非財富、「志」為行道之志而非勝人之志。", "introTrad": "王弼以知足自不失故富、勤能行之其志必獲。唐玄宗御注以知止足者無貪求可為富、强力行者不懈怠可謂有志節；御疏以心若知足則無貪求，雖簞食瓢飲傲然自足，强勉力行、終久不渝。李榮以知分之人雖一瓢而為富、貪利之者積百萬而為貧，飾躬勵己為强行、信道彌篤為有志，引曾子居衛為證。陸希聲以知足於利欲者不亡其大業、强行於仁義者可至於盛德。呂惠卿以有自知之明則萬物皆備於我故富、有自勝之强則於道勤行故有志。蘇轍以所遇而足則未嘗不富，雖有天下而常挾不足之心則終身不能富；不與物爭而自强不息則物莫能奪其志。吳澄以能盡性達命則無所歆羨而常有餘、能克己勇善則有所秉持而常無怠。憨山以貪得無厭雖富不富，苟自知足則鷦鷯偃鼠、藜藿不糝亦樂而有餘；强志好過於人未為有志，惟强行於道德者為有志。魏源引呂惠卿、張爾岐、李嘉謨說。王夫之則謂富者不必有志、有志者不能乎富，以二者相礙立說。諸家多以「富」為心足而非財富、「志」為行道之志而非勝人之志。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "强由勤也；人能勤力行道，道亦有意於人。", "thesisTrad": "强由勤也；人能勤力行道，道亦有意於人。", "noteIds": [ "c003" ], "workTypeSimp": "注", "thesisSimp": "强由勤也；人能勤力行道，道亦有意于人。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "知足自不失故富；勤能行之，其志必獲。", "thesisTrad": "知足自不失故富；勤能行之，其志必獲。", "noteIds": [ "c007", "c008" ], "workTypeSimp": "注", "thesisSimp": "知足自不失故富；勤能行之，其志必获。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "知止足者無貪求可為富；强力行者不懈怠可謂有志節。", "thesisTrad": "知止足者無貪求可為富；强力行者不懈怠可謂有志節。", "noteIds": [ "c016", "c017" ], "workTypeSimp": "御注", "thesisSimp": "知止足者无贪求可为富；强力行者不懈怠可谓有志节。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "知分之人雖一瓢而為富，貪利之者積百萬而為貧；飾躬勵己為强行，信道彌篤為有志。", "thesisTrad": "知分之人雖一瓢而為富，貪利之者積百萬而為貧；飾躬勵己為强行，信道彌篤為有志。", "noteIds": [ "c024" ], "workTypeSimp": "注", "thesisSimp": "知分之人虽一瓢而为富，贪利之者积百万而为贫；饰躬励己为强行，信道弥笃为有志。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "知足於利欲者不亡其大業，故謂之富；强行於仁義者可至於盛德，故謂之有志。", "thesisTrad": "知足於利欲者不亡其大業，故謂之富；强行於仁義者可至於盛德，故謂之有志。", "noteIds": [ "c027", "c028" ], "workTypeSimp": "传", "thesisSimp": "知足于利欲者不亡其大业，故谓之富；强行于仁义者可至于盛德，故谓之有志。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "有自知之明則萬物皆備於我故富；有自勝之强則於道勤行故有志。", "thesisTrad": "有自知之明則萬物皆備於我故富；有自勝之强則於道勤行故有志。", "noteIds": [ "c033", "c034" ], "workTypeSimp": "传", "thesisSimp": "有自知之明则万物皆备于我故富；有自胜之强则于道勤行故有志。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "所遇而足則未嘗不富；不與物爭而自强不息，物莫能奪其志。", "thesisTrad": "所遇而足則未嘗不富；不與物爭而自强不息，物莫能奪其志。", "noteIds": [ "c039", "c040" ], "workTypeSimp": "解", "thesisSimp": "所遇而足则未尝不富；不与物争而自强不息，物莫能夺其志。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "能盡性達命則無所歆羨而常有餘；能克己勇善則有所秉持而常無怠。", "thesisTrad": "能盡性達命則無所歆羨而常有餘；能克己勇善則有所秉持而常無怠。", "noteIds": [ "c044" ], "workTypeSimp": "注", "thesisSimp": "能尽性达命则无所歆羡而常有余；能克己勇善则有所秉持而常无怠。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "貪得無厭雖富不富，自知足則樂而有餘；强志好過於人未為有志，惟强行於道德者為有志。", "thesisTrad": "貪得無厭雖富不富，自知足則樂而有餘；强志好過於人未為有志，惟强行於道德者為有志。", "noteIds": [ "c049", "c050" ], "workTypeSimp": "解", "thesisSimp": "贪得无厌虽富不富，自知足则乐而有余；强志好过于人未为有志，惟强行于道德者为有志。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "本義引呂惠卿、張爾岐、李嘉謨說，以心足為富、行道為志。", "thesisTrad": "本義引呂惠卿、張爾岐、李嘉謨說，以心足為富、行道為志。", "noteIds": [ "c053", "c054", "c055" ], "workTypeSimp": "本义", "thesisSimp": "本义引吕惠卿、张尔岐、李嘉谟说，以心足为富、行道为志。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "富者不必有志，有志者不能乎富。", "thesisTrad": "富者不必有志，有志者不能乎富。", "noteIds": [ "c057" ], "workTypeSimp": "衍", "thesisSimp": "富者不必有志，有志者不能乎富。" } }, "chain": [ { "noteId": "c007", "relation": "立論", "relationTrad": "立論", "text": "王弼以「知足自不失」釋富，把富從財貨轉向心體的自足。", "textTrad": "王弼以「知足自不失」釋富，把富從財貨轉向心體的自足。", "relationSimp": "立论", "textSimp": "王弼以「知足自不失」释富，把富从财货转向心体的自足。" }, { "noteId": "c024", "relation": "注", "relationTrad": "注", "text": "李榮以「一瓢為富、百萬為貧」對舉，並引曾子居衛，把知足落到安貧樂道。", "textTrad": "李榮以「一瓢為富、百萬為貧」對舉，並引曾子居衛，把知足落到安貧樂道。", "relationSimp": "注", "textSimp": "李荣以「一瓢为富、百万为贫」对举，并引曾子居卫，把知足落到安贫乐道。" }, { "noteId": "c050", "relation": "別解", "relationTrad": "別解", "text": "憨山嚴分「强志好過於人」與「强行於道德」，把志從爭勝轉為行道。", "textTrad": "憨山嚴分「强志好過於人」與「强行於道德」，把志從爭勝轉為行道。", "relationSimp": "别解", "textSimp": "憨山严分「强志好过于人」与「强行于道德」，把志从争胜转为行道。" }, { "noteId": "c057", "relation": "異解", "relationTrad": "異解", "text": "王夫之獨謂富與志相礙，富者不必有志、有志者不能乎富，與諸家分釋富志不同。", "textTrad": "王夫之獨謂富與志相礙，富者不必有志、有志者不能乎富，與諸家分釋富志不同。", "relationSimp": "异解", "textSimp": "王夫之独谓富与志相碍，富者不必有志、有志者不能乎富，与诸家分释富志不同。" } ], "nameSimp": "知足者富，强行者有志", "questionSimp": "「富」是财富还是心足？「志」是胜人之志还是行道之志？", "introSimp": "王弼以知足自不失故富、勤能行之其志必获。唐玄宗御注以知止足者无贪求可为富、强力行者不懈怠可谓有志节；御疏以心若知足则无贪求，虽箪食瓢饮傲然自足，强勉力行、终久不渝。李荣以知分之人虽一瓢而为富、贪利之者积百万而为贫，饰躬励己为强行、信道弥笃为有志，引曾子居卫为证。陆希声以知足于利欲者不亡其大业、强行于仁义者可至于盛德。吕惠卿以有自知之明则万物皆备于我故富、有自胜之强则于道勤行故有志。苏辙以所遇而足则未尝不富，虽有天下而常挟不足之心则终身不能富；不与物争而自强不息则物莫能夺其志。吴澄以能尽性达命则无所歆羡而常有余、能克己勇善则有所秉持而常无怠。憨山以贪得无厌虽富不富，苟自知足则鹪鹩偃鼠、藜藿不糁亦乐而有余；强志好过于人未为有志，惟强行于道德者为有志。魏源引吕惠卿、张尔岐、李嘉谟说。王夫之则谓富者不必有志、有志者不能乎富，以二者相碍立说。诸家多以「富」为心足而非财富、「志」为行道之志而非胜人之志。" }, { "id": "bu-shi-qi-suo", "name": "不失其所者久，死而不亡者壽", "nameTrad": "不失其所者久，死而不亡者壽", "question": "「其所」指處所、德性還是道？「死而不亡」是身死道存，還是性命不亡？", "questionTrad": "「其所」指處所、德性還是道？「死而不亡」是身死道存，還是性命不亡？", "intro": "河上公以人能自節養、不失其所愛天之精氣，則可以長久。王弼以明自察、量力而行、不失其所則必獲久長；雖死而以爲生之道不亡，身沒而道猶存，乃得全其壽。唐玄宗御注以知足强力不失其所恒則久於其道；死者分理之終、亡者夭枉之數、壽者一期之盡，得天常者死而不亡。御疏以委順得常、頽然任化而去者得一期之盡，並引單豹、張毅、殤子、彭祖為說。陸希聲以動而不失其所恒故可久、身死而道不亡故為壽。呂惠卿以知其足於己而强行之，能存其所存而不為物遷故久；雖死而未嘗亡故壽。蘇轍以物變無窮而心未嘗失則久、性湛然不亡則壽。吳澄以住世此心不失、始終如一故久，厭世此心常存、古今不二故壽。憨山以所為性，抱道凝神而復於性真則德光終古、澤流無窮；形化而性常存、入於不死不生則壽。魏源引呂惠卿、張爾岐、李嘉謨說，以守常道、所得不移為久，以等視死生、浩然常在為壽。王夫之以久者有極、壽者無終；又以氣輔氣、以精輔精終歸於敝，惟微妙玄通者未嘗亡，故有虞氏之法久、泰氏之道壽。諸家或就精氣言，或就道言，或就心性言，大旨皆以「所」為所守之常、「不亡」為道性或道之長存。", "introTrad": "河上公以人能自節養、不失其所愛天之精氣，則可以長久。王弼以明自察、量力而行、不失其所則必獲久長；雖死而以爲生之道不亡，身沒而道猶存，乃得全其壽。唐玄宗御注以知足强力不失其所恒則久於其道；死者分理之終、亡者夭枉之數、壽者一期之盡，得天常者死而不亡。御疏以委順得常、頽然任化而去者得一期之盡，並引單豹、張毅、殤子、彭祖為說。陸希聲以動而不失其所恒故可久、身死而道不亡故為壽。呂惠卿以知其足於己而强行之，能存其所存而不為物遷故久；雖死而未嘗亡故壽。蘇轍以物變無窮而心未嘗失則久、性湛然不亡則壽。吳澄以住世此心不失、始終如一故久，厭世此心常存、古今不二故壽。憨山以所為性，抱道凝神而復於性真則德光終古、澤流無窮；形化而性常存、入於不死不生則壽。魏源引呂惠卿、張爾岐、李嘉謨說，以守常道、所得不移為久，以等視死生、浩然常在為壽。王夫之以久者有極、壽者無終；又以氣輔氣、以精輔精終歸於敝，惟微妙玄通者未嘗亡，故有虞氏之法久、泰氏之道壽。諸家或就精氣言，或就道言，或就心性言，大旨皆以「所」為所守之常、「不亡」為道性或道之長存。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "人能自節養，不失其所愛天之精氣，則可以長久。", "thesisTrad": "人能自節養，不失其所愛天之精氣，則可以長久。", "noteIds": [ "c004" ], "workTypeSimp": "注", "thesisSimp": "人能自节养，不失其所爱天之精气，则可以长久。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "以明自察、量力而行、不失其所，必獲久長；身沒而道猶存，乃得全其壽。", "thesisTrad": "以明自察、量力而行、不失其所，必獲久長；身沒而道猶存，乃得全其壽。", "noteIds": [ "c009", "c010" ], "workTypeSimp": "注", "thesisSimp": "以明自察、量力而行、不失其所，必获久长；身没而道犹存，乃得全其寿。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "知足强力不失其所恒，則久於其道；壽者一期之盡，得天常者死而不亡。", "thesisTrad": "知足强力不失其所恒，則久於其道；壽者一期之盡，得天常者死而不亡。", "noteIds": [ "c018", "c019", "c020", "c021" ], "workTypeSimp": "御注", "thesisSimp": "知足强力不失其所恒，则久于其道；寿者一期之尽，得天常者死而不亡。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "動而不失其所恒故可久，身死而道不亡故為壽。", "thesisTrad": "動而不失其所恒故可久，身死而道不亡故為壽。", "noteIds": [ "c029", "c030" ], "workTypeSimp": "传", "thesisSimp": "动而不失其所恒故可久，身死而道不亡故为寿。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "存其所存而不為物遷故久，雖死而未嘗亡故壽。", "thesisTrad": "存其所存而不為物遷故久，雖死而未嘗亡故壽。", "noteIds": [ "c035", "c036" ], "workTypeSimp": "传", "thesisSimp": "存其所存而不为物迁故久，虽死而未尝亡故寿。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "物變無窮而心未嘗失則久；性湛然不亡則壽。", "thesisTrad": "物變無窮而心未嘗失則久；性湛然不亡則壽。", "noteIds": [ "c041", "c042" ], "workTypeSimp": "解", "thesisSimp": "物变无穷而心未尝失则久；性湛然不亡则寿。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "住世此心不失、始終如一故久；厭世此心常存、古今不二故壽。", "thesisTrad": "住世此心不失、始終如一故久；厭世此心常存、古今不二故壽。", "noteIds": [ "c045", "c046" ], "workTypeSimp": "注", "thesisSimp": "住世此心不失、始终如一故久；厌世此心常存、古今不二故寿。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "所者性也；抱道凝神而復於性真則德光終古，形化而性常存則壽。", "thesisTrad": "所者性也；抱道凝神而復於性真則德光終古，形化而性常存則壽。", "noteIds": [ "c051", "c052" ], "workTypeSimp": "解", "thesisSimp": "所者性也；抱道凝神而复于性真则德光终古，形化而性常存则寿。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "本義引諸家，以守常道、所得不移為久，以等視死生、浩然常在為壽。", "thesisTrad": "本義引諸家，以守常道、所得不移為久，以等視死生、浩然常在為壽。", "noteIds": [ "c053", "c054", "c055", "c056" ], "workTypeSimp": "本义", "thesisSimp": "本义引诸家，以守常道、所得不移为久，以等视死生、浩然常在为寿。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "久者有極，壽者無終；精氣終歸於敝，惟微妙玄通者未嘗亡。", "thesisTrad": "久者有極，壽者無終；精氣終歸於敝，惟微妙玄通者未嘗亡。", "noteIds": [ "c058", "c059" ], "workTypeSimp": "衍", "thesisSimp": "久者有极，寿者无终；精气终归于敝，惟微妙玄通者未尝亡。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公以「自節養、不失天之精氣」釋其所，把久落在治身養氣上。", "textTrad": "河上公以「自節養、不失天之精氣」釋其所，把久落在治身養氣上。", "relationSimp": "立论", "textSimp": "河上公以「自节养、不失天之精气」释其所，把久落在治身养气上。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "王弼以「身沒而道猶存」釋死而不亡，確立道存之壽。", "textTrad": "王弼以「身沒而道猶存」釋死而不亡，確立道存之壽。", "relationSimp": "注", "textSimp": "王弼以「身没而道犹存」释死而不亡，确立道存之寿。" }, { "noteId": "c021", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏以「委順得常、頽然任化」釋一期之盡，引單豹、張毅反證不終天理。", "textTrad": "唐玄宗御疏以「委順得常、頽然任化」釋一期之盡，引單豹、張毅反證不終天理。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏以「委顺得常、颓然任化」释一期之尽，引单豹、张毅反证不终天理。" }, { "noteId": "c045", "relation": "轉深", "relationTrad": "轉深", "text": "吳澄分住世、厭世兩境，以「此心不失」「此心常存」釋久與壽。", "textTrad": "吳澄分住世、厭世兩境，以「此心不失」「此心常存」釋久與壽。", "relationSimp": "转深", "textSimp": "吴澄分住世、厌世两境，以「此心不失」「此心常存」释久与寿。" }, { "noteId": "c059", "relation": "別解", "relationTrad": "別解", "text": "王夫之謂精氣終歸於敝，惟微妙玄通者未嘗亡，以「重玄」收束久壽之辨。", "textTrad": "王夫之謂精氣終歸於敝，惟微妙玄通者未嘗亡，以「重玄」收束久壽之辨。", "relationSimp": "别解", "textSimp": "王夫之谓精气终归于敝，惟微妙玄通者未尝亡，以「重玄」收束久寿之辨。" } ], "nameSimp": "不失其所者久，死而不亡者寿", "questionSimp": "「其所」指处所、德性还是道？「死而不亡」是身死道存，还是性命不亡？", "introSimp": "河上公以人能自节养、不失其所爱天之精气，则可以长久。王弼以明自察、量力而行、不失其所则必获久长；虽死而以为生之道不亡，身没而道犹存，乃得全其寿。唐玄宗御注以知足强力不失其所恒则久于其道；死者分理之终、亡者夭枉之数、寿者一期之尽，得天常者死而不亡。御疏以委顺得常、颓然任化而去者得一期之尽，并引单豹、张毅、殇子、彭祖为说。陆希声以动而不失其所恒故可久、身死而道不亡故为寿。吕惠卿以知其足于己而强行之，能存其所存而不为物迁故久；虽死而未尝亡故寿。苏辙以物变无穷而心未尝失则久、性湛然不亡则寿。吴澄以住世此心不失、始终如一故久，厌世此心常存、古今不二故寿。憨山以所为性，抱道凝神而复于性真则德光终古、泽流无穷；形化而性常存、入于不死不生则寿。魏源引吕惠卿、张尔岐、李嘉谟说，以守常道、所得不移为久，以等视死生、浩然常在为寿。王夫之以久者有极、寿者无终；又以气辅气、以精辅精终归于敝，惟微妙玄通者未尝亡，故有虞氏之法久、泰氏之道寿。诸家或就精气言，或就道言，或就心性言，大旨皆以「所」为所守之常、「不亡」为道性或道之长存。" } ], "requiredSources": [ "wangbi", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.896Z", "keyPrefix": "laozi-33", "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-33", "slug": "33", "order": 33, "title": "第三十三章", "titleSimp": "第三十三章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「知人者智，自知者明」發端，八句四偶：知人與自知、勝人與自勝、知足與强行、不失其所與死而不亡。十二家注疏並觀：河上公以反聽內視釋明、以性制情釋自勝；王弼謂自知超智之上、自勝無物損力；成玄英僅存一條；唐玄宗御注御疏以役用融照、制心柔弱、一期之盡分釋；李榮引黃帝遺玄珠、曾子居衛；陸希聲以日火外光、金水內景為喻；呂惠卿謂自知然後能知人、自勝然後能勝人；蘇轍以分別蔽盡、克己復性為說；吳澄分住世厭世、此心不失常存；憨山以復性真、形化性存為宗；魏源本義全引呂惠卿、張爾岐、李嘉謨、吳澄四家；王夫之謂富志相礙、久極壽無終。河上公此章僅四條、李榮僅三條，故第三、六句與第五、六句分別無注；嚴遵無輯文、俞樾未列。吳澄、魏源以此章為其第二十八章；王弼此章注凡六條，異文並見校記。", "summarySimp": "以「知人者智，自知者明」发端，八句四偶：知人与自知、胜人与自胜、知足与强行、不失其所与死而不亡。十二家注疏并观：河上公以反听内视释明、以性制情释自胜；王弼谓自知超智之上、自胜无物损力；成玄英仅存一条；唐玄宗御注御疏以役用融照、制心柔弱、一期之尽分释；李荣引黄帝遗玄珠、曾子居卫；陆希声以日火外光、金水内景为喻；吕惠卿谓自知然后能知人、自胜然后能胜人；苏辙以分别蔽尽、克己复性为说；吴澄分住世厌世、此心不失常存；憨山以复性真、形化性存为宗；魏源本义全引吕惠卿、张尔岐、李嘉谟、吴澄四家；王夫之谓富志相碍、久极寿无终。河上公此章仅四条、李荣仅三条，故第三、六句与第五、六句分别无注；严遵无辑文、俞樾未列。吴澄、魏源以此章为其第二十八章；王弼此章注凡六条，异文并见校记。", "dataFile": "data/chapters/laozi-33.json", "relationsFile": "data/commentary-relations-laozi-33.json", "url": "/laozi/33/", "orderLabel": "第三十三", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005", "s006" ], 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