{ "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-35", "no": 35, "part": "道經", "partSimp": "道经", "title": "第三十五章", "titleSimp": "第三十五章", "intro": "《老子》第三十五章，河上公題「執大象」，唐玄宗、呂惠卿、蘇轍、吳澄題「執大象章」。全章五句：首言執大象而天下往；次言往而不害、安平大；轉以樂與餌喻過客暫止；復言道之出口、淡乎無味；末言視不足見、聽不足聞而用之不足既。河上公以執為守、象為道，聖人守大道則天下萬民移心歸往，治身則天降神明往來於己；萬民歸往而不傷害則國安家寧而太平；餌為美、過客為一，人能樂美於道則一留止，一者去盈而處虛、忽忽如過客；道出入於口澹澹，非如五味有酸鹹甘苦辛；道無形非若五色可得見、非若五音可得聞，用道治國則國富民昌、治身則壽命延長而無既盡。王弼以大象為天象之母，不寒不溫不涼故能包統萬物、無所犯傷，主若執之則天下往；無形無識、不徧不彰，故萬物得往而不害妨；道之深大，人聞道之言乃更不如樂與餌應時感悦人心，樂餌能令過客止而道之出言淡然無味，視不足見、聽不足聞，若無所中，然乃用之不可窮極。成玄英以不執而執、執無所執，大象猶大道之法象，即前章忘成大之聖人持無形之象、常善救物，故為天下所歸往，引《莊子》王駘立不教、坐不議之事；以太為大，蒼生往至聖所皆獲利益而無損害，安和等大乘之法，不害明其拔苦、安平語其與樂；樂為絲竹宮商、餌為飲食滋味，有聲可悦、有味可玩，故暫過之客逢必止住耽愛；至道虚寂、其體希夷，出口澹然無味，非如樂餌可翫可悦，世人但能淫聽有聲之聲，詎能咀嚼無味之味；至道窈冥、妙絶形色，不可以眼識求，大音希聲、體非商角，豈如鐘鼓可以耳聞，既為盡，至道之言澹然虚遠、非聲非色，若鏡之心物來斯照、如谷之響感而遂通，故知無用之用其用難盡。唐玄宗御注以大象為道，帝王執持大道以理天下則萬物歸往；物往而不傷害則安於泰平；樂以聲聚、餌以味聚，過客少留非久長；人君以道德清淨為教，初出於口澹乎無味，不似俗中言教有親譽畏侮；以道鎮靜、初無言教，故視不足見、聽不足聞，而淳風大行、萬物和泰、歲計有餘，故用不可既。御疏申以執持大道、無為無事、物遂其生，候日觀風皆歸有道；天下慕化而往、帝王以道綏撫而不傷害，則安於太平，平者政教之和平、大者功業之光大；樂音樂、餌飲食，如人家有音樂飲食則行過之客皆為之留止；道之出口者，約道德清淨之法以為不言無為之教，澹然無味；道化無為、澹然平正，不為察察之苛急、無滋彰之法令，故視不足見、聽不足聞而用不可盡。李榮以大象無形為虚無之大道，執為專、持，能持身庇玄德之影、專心駐幽寂之門，有道則物歸；油雲布而萬物潤、膏雨降而百草滋，歸大道而無害，身神不動曰安、死生泯然曰平、彼此玄通曰泰；五音之聲為樂、八珍之味為餌、百年寄身為過客，留心絲竹、依身蘭桂則不能執象而欲泰難乎；繁華為物情所悦、虚寂為人性不能安，情悦謂之美、不安謂之澹；目所見者色、耳所聞者聲、心所貪者利皆有盡，恬澹無為之道則致之者洞視無不明、洞聽而更聰、運用而不盡。陸希聲以大象為道，執古之道以御今之有則天下萬物皆歸而往；聖人視民如赤子，未嘗有以傷之，則天下皆安其夷泰；樂悦耳、餌適口，旅人留連、行客歡饜，然非其所安、不可久處，引《易》鳥焚其巢、旅人先笑後號咷；執大象者不以欲樂示人，言之出口淡乎無味、教之入心泊乎不美，雖不足以聽視，然用之不窮、酌之不竭而不可既。呂惠卿以道在天下猶川谷之與江海，萬物歸焉而不知主，无形故為大象，孰將保我而不往；失道而往則其往不能无害，執道而往則雖相忘於道術而未嘗相離，故往而不害、安平泰，平者安之至、泰者平之至；有樂可樂、有餌可嗜，則止者過客而已；道之出言淡乎无味，非餌可嗜，視不足見、聽不足聞，非樂可樂，用之豈可既，百姓日用而不知，安平泰之所自出。蘇轍以道非有無故謂之大象，苟昭然有形則有同有異、好之則來惡之則去，不足以使天下皆往；有好有惡則有所利有所害，好惡既盡則萬物皆無害，故至者無不安、無不平、無不泰；作樂設餌以待來者豈不足以止過客，然而樂闋餌盡彼將捨之而去，執大象以待天下則天下不知好之、又況得而惡之，雖無臭味形色聲音以悦人而其用不可盡。吳澄以此章為其第三十章，以執為體之而不違、大象喻道，引下篇「大象無形，道隱無名」，往為歸往、不害謂利，聖人以不利利之則常利而不害，民得以常安常平常泰，引政和註安則無危、平則無詖、泰者通治；外物之可利者皆不能久，惟道之利人以不利為利故能久，樂為歌吹舞蹈之聲容、餌為飲食之味饗燕之禮，客既過去則聲容與味亦止，道非如餌之可飲食、非如樂之有聲容可視聽，然用之則常安常平常泰而無可盡之時。憨山以此明前章未盡之意，无象謂之大象，大象无形而能入眾形，聖人執无我以御天下故天下莫不往；萬物恃之以生故无往而不利，忘於物者物亦忘之，故无不安、无不平、无不泰；道之所以常者以其淡然无味、无可欲，樂餌有味可欲，張之於途雖過客亦止，然暫止不能久留、用之有盡；道之出口淡乎无味，視不足見、聽不足聞，其體真常故用之不可既，既盡也，人君苟能執大象以御天下、恬淡无為，天下歸往樂推而不厭，如此用之豈有盡耶。魏源以此章為其第三十章，以執大象天下往如文中子「如有用我、執此以往」之意，聖人有大象，東西南北無不可執此以往，所謂抱一以為天下式；隨其所往安於平泰而不害，此道之用不可既；然大象无象、出聲色臭味之外，非若美樂厚餌有味可味、有聲色可觀聽，乃淡乎希微而无用之用其用不窮，惟无濃釅之趣者故无傾危之患；以樂餌譬之，淡者和心而養人、濃者蕩神而爽口，有可欲即有所害、无可欲亦无所害，故无味之味為至味、希聲之聲為大音、无象之象為大象，推之蠻貊而可行、放乎四海而皆準；本義兼引吳澄、林希逸、呂惠卿、李嘉謨諸說。王夫之以蛇之制在項、人之制在限為喻，其象甚微而制之甚大，清虚者物之湊、重濁者物之司，扼其重濁以致其清虚；樂作餌熟則雖有遄行之客而游情以止，所謂「常有欲以觀其徼」，然項之與限非有情者，無情者不可强納有情以為之主，則沖淡晦寂而用无方，斯亦无欲之至，有欲无欲而常者未有變，斯執大象者之所獨得。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》卷十無此章輯文，故不列；俞樾《諸子平議》此章亦未列。吳澄、魏源以此章為其第三十章。", "introSimp": "《老子》第三十五章，河上公题「执大象」，唐玄宗、吕惠卿、苏辙、吴澄题「执大象章」。全章五句：首言执大象而天下往；次言往而不害、安平大；转以乐与饵喻过客暂止；复言道之出口、淡乎无味；末言视不足见、听不足闻而用之不足既。河上公以执为守、象为道，圣人守大道则天下万民移心归往，治身则天降神明往来于己；万民归往而不伤害则国安家宁而太平；饵为美、过客为一，人能乐美于道则一留止，一者去盈而处虚、忽忽如过客；道出入于口澹澹，非如五味有酸咸甘苦辛；道无形非若五色可得见、非若五音可得闻，用道治国则国富民昌、治身则寿命延长而无既尽。王弼以大象为天象之母，不寒不温不凉故能包统万物、无所犯伤，主若执之则天下往；无形无识、不徧不彰，故万物得往而不害妨；道之深大，人闻道之言乃更不如乐与饵应时感悦人心，乐饵能令过客止而道之出言淡然无味，视不足见、听不足闻，若无所中，然乃用之不可穷极。成玄英以不执而执、执无所执，大象犹大道之法象，即前章忘成大之圣人持无形之象、常善救物，故为天下所归往，引《庄子》王骀立不教、坐不议之事；以太为大，苍生往至圣所皆获利益而无损害，安和等大乘之法，不害明其拔苦、安平语其与乐；乐为丝竹宫商、饵为饮食滋味，有声可悦、有味可玩，故暂过之客逢必止住耽爱；至道虚寂、其体希夷，出口澹然无味，非如乐饵可玩可悦，世人但能淫听有声之声，讵能咀嚼无味之味；至道窈冥、妙绝形色，不可以眼识求，大音希声、体非商角，岂如钟鼓可以耳闻，既为尽，至道之言澹然虚远、非声非色，若镜之心物来斯照、如谷之响感而遂通，故知无用之用其用难尽。唐玄宗御注以大象为道，帝王执持大道以理天下则万物归往；物往而不伤害则安于泰平；乐以声聚、饵以味聚，过客少留非久长；人君以道德清净为教，初出于口澹乎无味，不似俗中言教有亲誉畏侮；以道镇静、初无言教，故视不足见、听不足闻，而淳风大行、万物和泰、岁计有余，故用不可既。御疏申以执持大道、无为无事、物遂其生，候日观风皆归有道；天下慕化而往、帝王以道绥抚而不伤害，则安于太平，平者政教之和平、大者功业之光大；乐音乐、饵饮食，如人家有音乐饮食则行过之客皆为之留止；道之出口者，约道德清净之法以为不言无为之教，澹然无味；道化无为、澹然平正，不为察察之苛急、无滋彰之法令，故视不足见、听不足闻而用不可尽。李荣以大象无形为虚无之大道，执为专、持，能持身庇玄德之影、专心驻幽寂之门，有道则物归；油云布而万物润、膏雨降而百草滋，归大道而无害，身神不动曰安、死生泯然曰平、彼此玄通曰泰；五音之声为乐、八珍之味为饵、百年寄身为过客，留心丝竹、依身兰桂则不能执象而欲泰难乎；繁华为物情所悦、虚寂为人性不能安，情悦谓之美、不安谓之澹；目所见者色、耳所闻者声、心所贪者利皆有尽，恬澹无为之道则致之者洞视无不明、洞听而更聪、运用而不尽。陆希声以大象为道，执古之道以御今之有则天下万物皆归而往；圣人视民如赤子，未尝有以伤之，则天下皆安其夷泰；乐悦耳、饵适口，旅人留连、行客欢餍，然非其所安、不可久处，引《易》鸟焚其巢、旅人先笑后号咷；执大象者不以欲乐示人，言之出口淡乎无味、教之入心泊乎不美，虽不足以听视，然用之不穷、酌之不竭而不可既。吕惠卿以道在天下犹川谷之与江海，万物归焉而不知主，无形故为大象，孰将保我而不往；失道而往则其往不能无害，执道而往则虽相忘于道术而未尝相离，故往而不害、安平泰，平者安之至、泰者平之至；有乐可乐、有饵可嗜，则止者过客而已；道之出言淡乎无味，非饵可嗜，视不足见、听不足闻，非乐可乐，用之岂可既，百姓日用而不知，安平泰之所自出。苏辙以道非有无故谓之大象，苟昭然有形则有同有异、好之则来恶之则去，不足以使天下皆往；有好有恶则有所利有所害，好恶既尽则万物皆无害，故至者无不安、无不平、无不泰；作乐设饵以待来者岂不足以止过客，然而乐阕饵尽彼将舍之而去，执大象以待天下则天下不知好之、又况得而恶之，虽无臭味形色声音以悦人而其用不可尽。吴澄以此章为其第三十章，以执为体之而不违、大象喻道，引下篇「大象无形，道隐无名」，往为归往、不害谓利，圣人以不利利之则常利而不害，民得以常安常平常泰，引政和注安则无危、平则无诐、泰者通治；外物之可利者皆不能久，惟道之利人以不利为利故能久，乐为歌吹舞蹈之声容、饵为饮食之味飨燕之礼，客既过去则声容与味亦止，道非如饵之可饮食、非如乐之有声容可视听，然用之则常安常平常泰而无可尽之时。憨山以此明前章未尽之意，无象谓之大象，大象无形而能入众形，圣人执无我以御天下故天下莫不往；万物恃之以生故无往而不利，忘于物者物亦忘之，故无不安、无不平、无不泰；道之所以常者以其淡然无味、无可欲，乐饵有味可欲，张之于途虽过客亦止，然暂止不能久留、用之有尽；道之出口淡乎无味，视不足见、听不足闻，其体真常故用之不可既，既尽也，人君苟能执大象以御天下、恬淡无为，天下归往乐推而不厌，如此用之岂有尽耶。魏源以此章为其第三十章，以执大象天下往如文中子「如有用我、执此以往」之意，圣人有大象，东西南北无不可执此以往，所谓抱一以为天下式；随其所往安于平泰而不害，此道之用不可既；然大象无象、出声色臭味之外，非若美乐厚饵有味可味、有声色可观听，乃淡乎希微而无用之用其用不穷，惟无浓酽之趣者故无倾危之患；以乐饵譬之，淡者和心而养人、浓者荡神而爽口，有可欲即有所害、无可欲亦无所害，故无味之味为至味、希声之声为大音、无象之象为大象，推之蛮貊而可行、放乎四海而皆准；本义兼引吴澄、林希逸、吕惠卿、李嘉谟诸说。王夫之以蛇之制在项、人之制在限为喻，其象甚微而制之甚大，清虚者物之凑、重浊者物之司，扼其重浊以致其清虚；乐作饵熟则虽有遄行之客而游情以止，所谓「常有欲以观其徼」，然项之与限非有情者，无情者不可强纳有情以为之主，则冲淡晦寂而用无方，斯亦无欲之至，有欲无欲而常者未有变，斯执大象者之所独得。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》卷十无此章辑文，故不列；俞樾《诸子平议》此章亦未列。吴澄、魏源以此章为其第三十章。", "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。河上公、成玄英、唐玄宗、李榮逐句或分段分疏，王弼、蘇轍分段作注；陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋，本站按文義分條；吳澄分段作注。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。河上公、成玄英、唐玄宗、李荣逐句或分段分疏，王弼、苏辙分段作注；陆希声、吕惠卿、憨山、魏源、王夫之各以整章一段通释，本站按文义分条；吴澄分段作注。严遵《指归》此章无辑文，故不列；俞樾《诸子平议》此章未列。", "slug": "35", "order": 35, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「執大象，天下往」發端，五句轉進：往而不害、安平大；樂與餌、過客止；道之出口、淡乎無味；末以「視之不足見，聽之不足聞，用之不足既」收束。十二家注疏並觀：河上公以「象，道也」釋大象、以「客止」喻樂餌之感人；王弼注大象為天象之母，謂道深大、用之不可窮極；成玄英以「大象無形」、往者歸往為說；唐玄宗御注御疏以「道之為象，無形無名」、樂餌止客、道淡無味分釋；李榮以「執，持也」、道無形聲、用之不竭立論；陸希聲以「大象者，道也」、樂餌喻俗、淡味喻道；呂惠卿謂「大象無形」，往者不知其所往；蘇轍以「道無形，故謂之象」、樂餌止客而道無味為說；吳澄以「大象，道也」、往而不害為安平大；憨山以「大象無形」、執之則天下歸往為宗；魏源本義引蘇轍、呂惠卿諸家，以道淡無味、用之不竭為說；王夫之謂「象者，變化之謂」、樂餌止客而道無聲無臭。河上公此章六條、王弼三條、成玄英六條、唐玄宗十條、李榮六條、陸希聲四條、呂惠卿四條、蘇轍三條、吳澄三條、憨山五條、魏源三條、王夫之二條；嚴遵《玄德纂疏》卷十無第三十五章輯文、俞樾僅第一章有按語，故十二家。吳澄、魏源以此章為其第三十章；王弼本作「安平大」「用之不足既」，與諸本「安平泰」「用之不可既」異，並見校記。", "summarySimp": "以「执大象，天下往」发端，五句转进：往而不害、安平大；乐与饵、过客止；道之出口、淡乎无味；末以「视之不足见，听之不足闻，用之不足既」收束。十二家注疏并观：河上公以「象，道也」释大象、以「客止」喻乐饵之感人；王弼注大象为天象之母，谓道深大、用之不可穷极；成玄英以「大象无形」、往者归往为说；唐玄宗御注御疏以「道之为象，无形无名」、乐饵止客、道淡无味分释；李荣以「执，持也」、道无形声、用之不竭立论；陆希声以「大象者，道也」、乐饵喻俗、淡味喻道；吕惠卿谓「大象无形」，往者不知其所往；苏辙以「道无形，故谓之象」、乐饵止客而道无味为说；吴澄以「大象，道也」、往而不害为安平大；憨山以「大象无形」、执之则天下归往为宗；魏源本义引苏辙、吕惠卿诸家，以道淡无味、用之不竭为说；王夫之谓「象者，变化之谓」、乐饵止客而道无声无臭。河上公此章六条、王弼三条、成玄英六条、唐玄宗十条、李荣六条、陆希声四条、吕惠卿四条、苏辙三条、吴澄三条、憨山五条、魏源三条、王夫之二条；严遵《玄德纂疏》卷十无第三十五章辑文、俞樾仅第一章有按语，故十二家。吴澄、魏源以此章为其第三十章；王弼本作「安平大」「用之不足既」，与诸本「安平泰」「用之不可既」异，并见校记。", "dataFile": "data/chapters/laozi-35.json", "relationsFile": "data/commentary-relations-laozi-35.json", "url": "/laozi/35/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第三十五" }, "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》卷十所引", "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「執大象，天下往。往而不害，安平大。樂與餌，過客止。道之出口，淡乎其無味。視之不足見，聽之不足聞，用之不足既」；河上公題「執大象」，唐玄宗題「執大象章第三十五」，吳澄以此章為其第三十章，魏源亦以此章為其第三十章。諸本異文：河上公、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、魏源諸本「安平大」作「安平泰」；御疏釋「大者言功業之光大也」，所據經文亦作「大」。河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、魏源「用之不足既」作「用之不可既」，李榮本又無三「之」字，作「視不足見，聽不足聞，用不可既」。呂惠卿本「樂與餌」作「樂於餌」，疑形近之訛；碑本「道之出口」作「道之出言」，傅奕本「淡乎」作「淡兮」、「大象」下有「者」字。魏源校記云「不可既，王弼作不足既；傅奕聽之、用之之下皆作不可，此從河上本」。嚴遵《指歸》道經原卷缺佚，《玄德纂疏》卷十無此章輯文，故不列；俞樾《諸子平議》此章未列。正文從王弼本，異文見校記。", "baseSimp": "王弼《老子注》", "baseEditionSimp": "王弼《老子注》通行本", "separationSimp": "河上公《老子道德经章句》、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》卷十所引", "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「执大象，天下往。往而不害，安平大。乐与饵，过客止。道之出口，淡乎其无味。视之不足见，听之不足闻，用之不足既」；河上公题「执大象」，唐玄宗题「执大象章第三十五」，吴澄以此章为其第三十章，魏源亦以此章为其第三十章。诸本异文：河上公、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、魏源诸本「安平大」作「安平泰」；御疏释「大者言功业之光大也」，所据经文亦作「大」。河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、魏源「用之不足既」作「用之不可既」，李荣本又无三「之」字，作「视不足见，听不足闻，用不可既」。吕惠卿本「乐与饵」作「乐于饵」，疑形近之讹；碑本「道之出口」作「道之出言」，傅奕本「淡乎」作「淡兮」、「大象」下有「者」字。魏源校记云「不可既，王弼作不足既；傅奕听之、用之之下皆作不可，此从河上本」。严遵《指归》道经原卷缺佚，《玄德纂疏》卷十无此章辑文，故不列；俞樾《诸子平议》此章未列。正文从王弼本，异文见校记。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 5, "commentaries": 55, "charNotes": 12, "collations": 11 } }, "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「執大象」，以執為守、象為道，聖人守大道則萬民移心歸往，治身則天降神明往來於己；以不害為國安家寧而太平、治身不害神明則身體安而大壽；以餌為美、過客為一，樂美於道則一留止；道出入於口澹澹，非如五味；道無形非若五色可得見、五音可得聞，用道治國則國富民昌、治身則壽命延長。此章據《玄德纂疏》卷十所引。", "count": 6, "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「执大象」，以执为守、象为道，圣人守大道则万民移心归往，治身则天降神明往来于己；以不害为国安家宁而太平、治身不害神明则身体安而大寿；以饵为美、过客为一，乐美于道则一留止；道出入于口澹澹，非如五味；道无形非若五色可得见、五音可得闻，用道治国则国富民昌、治身则寿命延长。此章据《玄德纂疏》卷十所引。", "shortSimp": "河上公" }, { "id": "wangbi", "name": "王弼注", "short": "王注", "author": "王弼", "work": "老子道德經注", "era": "曹魏", "years": "226–249", "color": "#8c5a2b", "desc": "以崇本息末為宗；此章注凡三條。以大象為天象之母、不寒不溫不涼故能包統萬物，主若執之則天下往；無形無識、不徧不彰故萬物得往而不害妨；道之深大，人聞道之言不如樂餌應時感悦人心，然用之不可窮極。此章注據《道藏》本王弼《老子注》，底本作「安平大」「用之不足既」。", "count": 3, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末为宗；此章注凡三条。以大象为天象之母、不寒不温不凉故能包统万物，主若执之则天下往；无形无识、不徧不彰故万物得往而不害妨；道之深大，人闻道之言不如乐饵应时感悦人心，然用之不可穷极。此章注据《道藏》本王弼《老子注》，底本作「安平大」「用之不足既」。", "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》卷十存六條，以不執而執、執無所執釋執大象，以大道法象、常善救物釋天下往，引《莊子》王駘立不教、坐不議；以太為大，安和等大乘之法，不害明拔苦、安平語與樂；以樂餌暫止過客明耽愛；以至道虚寂、出口無味，嘆世人淫聽有聲之聲；以至道窈冥、非聲非色，明無用之用其用難盡。", "count": 6, "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》卷十存六条，以不执而执、执无所执释执大象，以大道法象、常善救物释天下往，引《庄子》王骀立不教、坐不议；以太为大，安和等大乘之法，不害明拔苦、安平语与乐；以乐饵暂止过客明耽爱；以至道虚寂、出口无味，叹世人淫听有声之声；以至道窈冥、非声非色，明无用之用其用难尽。", "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；御注以大象為道，帝王執持大道以理天下則萬物歸往；物往不傷害則安於泰平；樂以聲聚、餌以味聚，過客少留非久長；道德清淨為教，初出於口澹乎無味；以道鎮靜、初無言教，故用不可既。御疏申以執持大道、無為無事，平者政教之和平、大者功業之光大；樂餌如人家待客；道化無為、澹然平正而用不可盡。此章據《玄德纂疏》卷十所引御注御疏。", "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；御注以大象为道，帝王执持大道以理天下则万物归往；物往不伤害则安于泰平；乐以声聚、饵以味聚，过客少留非久长；道德清净为教，初出于口澹乎无味；以道镇静、初无言教，故用不可既。御疏申以执持大道、无为无事，平者政教之和平、大者功业之光大；乐饵如人家待客；道化无为、澹然平正而用不可尽。此章据《玄德纂疏》卷十所引御注御疏。", "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》；此章以大象無形為虚無之大道，執為專持，持身庇玄德之影、專心駐幽寂之門；以油雲膏雨喻大道潤物無害，安平泰為身神不動、死生泯然、彼此玄通；以五音八珍、百年寄身喻樂餌過客，留心絲竹、依身蘭桂則不能執象；以繁華悦情、虚寂難安釋澹；以目色耳聲心利皆有盡，反顯恬澹之道洞視洞聽、運用不盡。此章據《道藏》本，參《玄德纂疏》卷十所引。", "count": 6, "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》；此章以大象无形为虚无之大道，执为专持，持身庇玄德之影、专心驻幽寂之门；以油云膏雨喻大道润物无害，安平泰为身神不动、死生泯然、彼此玄通；以五音八珍、百年寄身喻乐饵过客，留心丝竹、依身兰桂则不能执象；以繁华悦情、虚寂难安释澹；以目色耳声心利皆有尽，反显恬澹之道洞视洞听、运用不尽。此章据《道藏》本，参《玄德纂疏》卷十所引。", "shortSimp": "李注" }, { "id": "luxisheng", "name": "陸希聲傳", "short": "陸傳", "author": "陸希聲", "work": "道德經傳", "era": "唐", "years": "？–895", "color": "#6a5a7a", "desc": "以情性說道器；此章以整章一段作傳，以大象為道，執古之道以御今之有則天下萬物皆歸而往；聖人視民如赤子、未嘗有以傷之，則天下安其夷泰；樂悦耳、餌適口，旅人留連而不可久處，引《易》鳥焚其巢；執大象者不以欲樂示人，出口淡乎無味、入心泊乎不美，然用之不窮、酌之不竭而不可既。", "count": 4, "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；此章以整章一段作传，以大象为道，执古之道以御今之有则天下万物皆归而往；圣人视民如赤子、未尝有以伤之，则天下安其夷泰；乐悦耳、饵适口，旅人留连而不可久处，引《易》鸟焚其巢；执大象者不以欲乐示人，出口淡乎无味、入心泊乎不美，然用之不穷、酌之不竭而不可既。", "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，以道在天下猶川谷之與江海、萬物歸焉而不知主，无形故為大象；失道而往則不能无害，執道而往則雖相忘於道術而未嘗相離，故往而不害、安平泰；平者安之至、泰者平之至；樂餌止者過客而已，道言無味而非樂餌可比，用之不可既，百姓日用而不知，安平泰之所自出。", "count": 4, "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，以道在天下犹川谷之与江海、万物归焉而不知主，无形故为大象；失道而往则不能无害，执道而往则虽相忘于道术而未尝相离，故往而不害、安平泰；平者安之至、泰者平之至；乐饵止者过客而已，道言无味而非乐饵可比，用之不可既，百姓日用而不知，安平泰之所自出。", "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": "此章逐段作注，以道非有無故謂之大象，苟昭然有形則有同有異、好惡生而去來分，不足以使天下皆往；有好惡則有利害，好惡既盡則萬物無害，故至者無不安、無不平、無不泰；樂闋餌盡則過客捨去，執大象以待天下則天下不知好之，雖無臭味形色聲音而用不可盡。", "count": 3, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "此章逐段作注，以道非有无故谓之大象，苟昭然有形则有同有异、好恶生而去来分，不足以使天下皆往；有好恶则有利害，好恶既尽则万物无害，故至者无不安、无不平、无不泰；乐阕饵尽则过客舍去，执大象以待天下则天下不知好之，虽无臭味形色声音而用不可尽。", "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": "此章為其第三十章；分段作注，以執為體之而不違、大象喻道，引下篇「大象無形，道隱無名」；聖人以不利利之則常利而不害，故民常安常平常泰，引政和註；外物可利者不能久，惟道之利人以不利為利，故樂餌暫悦而道用無盡。", "count": 3, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章为其第三十章；分段作注，以执为体之而不违、大象喻道，引下篇「大象无形，道隐无名」；圣人以不利利之则常利而不害，故民常安常平常泰，引政和注；外物可利者不能久，惟道之利人以不利为利，故乐饵暂悦而道用无尽。", "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": "此章整章一解，以无象謂之大象，大象无形而能入眾形，聖人執无我以御天下故天下莫不往；忘於物者物亦忘之，故无不安、无不平、无不泰；道淡然无味而樂餌暫止有盡，道則其體真常、用之不可既；人君苟能執大象以御天下、恬淡无為，天下歸往樂推而不厭。", "count": 5, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "此章整章一解，以无象谓之大象，大象无形而能入众形，圣人执无我以御天下故天下莫不往；忘于物者物亦忘之，故无不安、无不平、无不泰；道淡然无味而乐饵暂止有尽，道则其体真常、用之不可既；人君苟能执大象以御天下、恬淡无为，天下归往乐推而不厌。", "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；此章為其第三十章，以執大象天下往如文中子「如有用我、執此以往」，抱一以為天下式；大象无象、出聲色臭味之外，淡乎希微而无用之用不窮；樂餌有可欲即有所害，无味之味為至味、希聲之聲為大音、无象之象為大象；存傅奕、河上、王弼諸本異文，並引吳澄、林希逸、呂惠卿、李嘉謨諸說。", "count": 3, "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；此章为其第三十章，以执大象天下往如文中子「如有用我、执此以往」，抱一以为天下式；大象无象、出声色臭味之外，淡乎希微而无用之用不穷；乐饵有可欲即有所害，无味之味为至味、希声之声为大音、无象之象为大象；存傅奕、河上、王弼诸本异文，并引吴澄、林希逸、吕惠卿、李嘉谟诸说。", "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，以蛇之制在項、人之制在限為喻，其象甚微而制之甚大，清虚者物之湊、重濁者物之司，扼其重濁以致其清虚；樂作餌熟則遄行之客游情以止，所謂「常有欲以觀其徼」；無情者不可强納有情以為之主，則沖淡晦寂而用无方，斯无欲之至，有欲无欲而常者未有變，斯執大象者之所獨得。", "count": 2, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "此章整章一衍，以蛇之制在项、人之制在限为喻，其象甚微而制之甚大，清虚者物之凑、重浊者物之司，扼其重浊以致其清虚；乐作饵熟则遄行之客游情以止，所谓「常有欲以观其徼」；无情者不可强纳有情以为之主，则冲淡晦寂而用无方，斯无欲之至，有欲无欲而常者未有变，斯执大象者之所独得。", "shortSimp": "船山" }, { "id": "translator", "name": "本站今譯", "short": "今譯", "author": "LibreBook 編者", "work": "今譯", "era": "當代", "years": "", "color": "#8a8a8a", "desc": "編者據舊注與上下文所作語體今譯，供閱讀參照。", "count": 5, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "執大象，天下往。", "textSimp": "执大象，天下往。", "translation": "持守那无形的大象，天下人便都归往。", "translationTrad": "持守那無形的大象，天下人便都歸往。", "noteIds": [ "c001", "c007", "c010", "c016", "c017", "c026", "c032", "c036", "c040", "c043", "c046", "c051", "c054" ], "noteCount": 13, "charNoteIds": [ "n001", "n002", "n003" ], "key": "laozi-35:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "往而不害，安平大。", "textSimp": "往而不害，安平大。", "translation": "归往而不受伤害，于是安宁、平和、广大。", "translationTrad": "歸往而不受傷害，於是安寧、平和、廣大。", "noteIds": [ "c002", "c008", "c011", "c018", "c019", "c027", "c033", "c037", "c041", "c043", "c046", "c047", "c051", "c054" ], "noteCount": 14, "charNoteIds": [ "n004", "n005" ], "key": "laozi-35:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "樂與餌，過客止。", "textSimp": "乐与饵，过客止。", "translation": "音乐与美食，能使过路的客人停下来。", "translationTrad": "音樂與美食，能使過路的客人停下來。", "noteIds": [ "c003", "c009", "c012", "c020", "c021", "c028", "c034", "c038", "c042", "c044", "c048", "c052", "c053", "c054", "c055" ], "noteCount": 15, "charNoteIds": [ "n006", "n007", "n008" ], "key": "laozi-35:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "道之出口，淡乎其無味。", "textSimp": "道之出口，淡乎其无味。", "translation": "道从口中说出来，却淡然没有味道。", "translationTrad": "道從口中說出來，卻淡然沒有味道。", "noteIds": [ "c004", "c009", "c013", "c022", "c023", "c029", "c035", "c039", "c042", "c045", "c049", "c052", "c053", "c055" ], "noteCount": 14, "charNoteIds": [ "n009", "n010" ], "key": "laozi-35:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "視之不足見，聽之不足聞，用之不足既。", "textSimp": "视之不足见，听之不足闻，用之不足既。", "translation": "看它，不足以看见；听它，不足以听见；用它，却永远用不尽。", "translationTrad": "看它，不足以看見；聽它，不足以聽見；用它，卻永遠用不盡。", "noteIds": [ "c005", "c006", "c009", "c014", "c015", "c024", "c025", "c030", "c031", "c035", "c039", "c042", "c045", "c049", "c050", "c053", "c055" ], "noteCount": 17, "charNoteIds": [ "n011", "n012" ], "key": "laozi-35:s005", "n": 5 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "執大象，天下往", "kind": "note", "text": "執，守也。象，道也。聖人守大道，則天下萬民移心歸往之。治身則天降神明，往來於己。", "authorNote": "河上公此章注據《玄德纂疏》卷十所引。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "textSimp": "执，守也。象，道也。圣人守大道，则天下万民移心归往之。治身则天降神明，往来于己。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）（河上公此章注據《玄德纂疏》卷十所引。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十所引）", "authorNoteSimp": "河上公此章注据《玄德纂疏》卷十所引。", "lemmaSimp": "执大象，天下往" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "萬民歸往而不傷害，則國安家寧而太平矣。治身不害神明，則身體安而大壽也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "textSimp": "万民归往而不伤害，则国安家宁而太平矣。治身不害神明，则身体安而大寿也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十所引）", "lemmaSimp": "往而不害，安平大" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "樂與餌，過客止", "kind": "note", "text": "餌，美也。過客，一也。人能樂美於道，則一留止。一者，去盈而處虚，忽忽如過客。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "textSimp": "饵，美也。过客，一也。人能乐美于道，则一留止。一者，去盈而处虚，忽忽如过客。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十所引）", "lemmaSimp": "乐与饵，过客止" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "道之出口，淡乎其無味", "kind": "note", "text": "道出入於口，澹澹非如五味有酸鹹甘苦辛也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "textSimp": "道出入于口，澹澹非如五味有酸咸甘苦辛也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十所引）", "lemmaSimp": "道之出口，淡乎其无味" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "視之不足見，聽之不足聞", "kind": "note", "text": "足，得也。道無形，非若五色青赤白黑黃可得見也；道非若五音宮商角徵羽可得聽聞也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "textSimp": "足，得也。道无形，非若五色青赤白黑黄可得见也；道非若五音宫商角徵羽可得听闻也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十所引）", "lemmaSimp": "视之不足见，听之不足闻" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "用之不足既", "kind": "note", "text": "用道治國則國富民昌，治身則壽命延長，無有既盡時也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "textSimp": "用道治国则国富民昌，治身则寿命延长，无有既尽时也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十所引）", "lemmaSimp": "用之不足既" }, { "id": "c007", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "執大象，天下往", "kind": "note", "text": "大象，天象之母也，不寒不溫不涼，故能包統萬物，無所犯傷。主若執之，則天下往也。", "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": "大象，天象之母也，不寒不温不凉，故能包统万物，无所犯伤。主若执之，则天下往也。", "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": "执大象，天下往" }, { "id": "c008", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "無形無識，不徧不彰，故萬物得往而不害妨也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "无形无识，不徧不彰，故万物得往而不害妨也。", "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": "往而不害，安平大" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s005" }, "lemma": "樂與餌，過客止；道之出口，淡乎其無味；視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "言道之深大。人聞道之言，乃更不如樂與餌應時感悦人心也。樂與餌則能令過客止，而道之出言淡然無味；視之不足見，則不足以悦其目；聽之不足聞，則不足以娱其耳。若無所中，然乃用之不可窮極也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "言道之深大。人闻道之言，乃更不如乐与饵应时感悦人心也。乐与饵则能令过客止，而道之出言淡然无味；视之不足见，则不足以悦其目；听之不足闻，则不足以娱其耳。若无所中，然乃用之不可穷极也。", "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": "乐与饵，过客止；道之出口，淡乎其无味；视之不足见，听之不足闻，用之不足既" }, { "id": "c010", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "執大象，天下往", "kind": "note", "text": "執，持也。此不執而執，執無所執。大象猶大道之法象也，即前章忘成大之聖人，持無形之象，常善救物，故為天下之所歸往也。《莊子》云：王駘立不教，坐不議，虚而往，實而歸，宣尼將引天下歸之，是也。", "authorNote": "成玄英此章疏據《玄德纂疏》卷十所引。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "textSimp": "执，持也。此不执而执，执无所执。大象犹大道之法象也，即前章忘成大之圣人，持无形之象，常善救物，故为天下之所归往也。《庄子》云：王骀立不教，坐不议，虚而往，实而归，宣尼将引天下归之，是也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）（成玄英此章疏據《玄德纂疏》卷十所引。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十所引）", "authorNoteSimp": "成玄英此章疏据《玄德纂疏》卷十所引。", "lemmaSimp": "执大象，天下往" }, { "id": "c011", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "太，大也。言蒼生往至聖所，皆獲利益而無損害；所獲之利，即是安和等大乘之法。不害則明其拔苦，安平則語其與樂。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "textSimp": "太，大也。言苍生往至圣所，皆获利益而无损害；所获之利，即是安和等大乘之法。不害则明其拔苦，安平则语其与乐。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十所引）", "lemmaSimp": "往而不害，安平大" }, { "id": "c012", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "樂與餌，過客止", "kind": "note", "text": "樂，絲竹宮商也；餌，飲食滋味也。樂有聲可悦，餌有味可玩，故暫過之客，逢必止住耽愛也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "textSimp": "乐，丝竹宫商也；饵，饮食滋味也。乐有声可悦，饵有味可玩，故暂过之客，逢必止住耽爱也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十所引）", "lemmaSimp": "乐与饵，过客止" }, { "id": "c013", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "道之出口，淡乎其無味", "kind": "note", "text": "至道虚寂，其體希夷，所以出口澹然無味，非如樂餌可翫可悦。故音樂有聲，行者為之止住；道言無味，學者罕見惠能。嗟乎！世人迷妄之甚，但能淫聽有聲之聲，詎能咀嚼無味之味耶？深嘆愚徒，故有斯譬。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "textSimp": "至道虚寂，其体希夷，所以出口澹然无味，非如乐饵可玩可悦。故音乐有声，行者为之止住；道言无味，学者罕见惠能。嗟乎！世人迷妄之甚，但能淫听有声之声，讵能咀嚼无味之味耶？深叹愚徒，故有斯譬。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十所引）", "lemmaSimp": "道之出口，淡乎其无味" }, { "id": "c014", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "視之不足見，聽之不足聞", "kind": "note", "text": "至道窈冥，妙絶形色，非如餚饌等法，故不可以眼識求；大音希聲，體非商角，豈如鐘鼓可以耳聞？聖道出言，其義例爾。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "textSimp": "至道窈冥，妙绝形色，非如肴馔等法，故不可以眼识求；大音希声，体非商角，岂如钟鼓可以耳闻？圣道出言，其义例尔。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十所引）", "lemmaSimp": "视之不足见，听之不足闻" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "用之不足既", "kind": "note", "text": "既，盡也。至道之言，澹然虚遠，非聲非色，絶視絶聽，若鏡之心，物來斯照，如谷之響，感而遂通。是以知無用之用，其用難盡。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "textSimp": "既，尽也。至道之言，澹然虚远，非声非色，绝视绝听，若镜之心，物来斯照，如谷之响，感而遂通。是以知无用之用，其用难尽。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十所引）", "lemmaSimp": "用之不足既" }, { "id": "c016", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "執大象，天下往", "kind": "note", "text": "大象，道也。帝王執持大道以理天下，萬物歸往矣。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "大象，道也。帝王执持大道以理天下，万物归往矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "执大象，天下往" }, { "id": "c017", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "執大象，天下往", "kind": "note", "text": "執，持也；大象，道也。此言人君執持大道以理天下，無為無事，物遂其生，候日觀風，皆歸有道，故云天下往。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "执，持也；大象，道也。此言人君执持大道以理天下，无为无事，物遂其生，候日观风，皆归有道，故云天下往。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "执大象，天下往" }, { "id": "c018", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "物往而不傷害，則安於泰平矣。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "物往而不伤害，则安于泰平矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "往而不害，安平大" }, { "id": "c019", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "言天下四方之人慕化而往，帝王以道綏撫而不傷害之，則安於太平者矣。平者，言政教之和平也；大者，言功業之光大也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "言天下四方之人慕化而往，帝王以道绥抚而不伤害之，则安于太平者矣。平者，言政教之和平也；大者，言功业之光大也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "往而不害，安平大" }, { "id": "c020", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "樂與餌，過客止", "kind": "note", "text": "樂以聲聚，餌以味聚，過客少留，非久長也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "乐以声聚，饵以味聚，过客少留，非久长也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "乐与饵，过客止" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "樂與餌，過客止", "kind": "note", "text": "樂，音樂也；餌，飲食也。此舉喻也。言人君執大象而天下之人則歸往，亦如人家有音樂飲食，則行過之客皆為之留止爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "乐，音乐也；饵，饮食也。此举喻也。言人君执大象而天下之人则归往，亦如人家有音乐饮食，则行过之客皆为之留止尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "乐与饵，过客止" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "道之出口，淡乎其無味", "kind": "note", "text": "人君以道德清淨為教，初出於口，澹乎其無味，不似俗中言教有親譽畏侮等也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "人君以道德清净为教，初出于口，澹乎其无味，不似俗中言教有亲誉畏侮等也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "道之出口，淡乎其无味" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "道之出口，淡乎其無味", "kind": "note", "text": "道之出口者，言人君約道德清淨之法以為不言無為之教者，初出於口，澹然無味，豈如俗中有親譽畏侮等以為滋味乎？", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "道之出口者，言人君约道德清净之法以为不言无为之教者，初出于口，澹然无味，岂如俗中有亲誉畏侮等以为滋味乎？", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "道之出口，淡乎其无味" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "以道鎮靜，初無言教，故視不足見，聽不足聞，而淳風大行，萬物和泰，歲計有餘，故用不可既。既，盡也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "以道镇静，初无言教，故视不足见，听不足闻，而淳风大行，万物和泰，岁计有余，故用不可既。既，尽也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "视之不足见，听之不足闻，用之不足既" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "既，盡也。道化無為，澹然平正，既不為察察之苛急，亦無滋彰之法令，故視不足見，聽不足聞，而歲計有餘，淳風和暢，動植咸遂，具物光亨，故用不可盡也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "既，尽也。道化无为，澹然平正，既不为察察之苛急，亦无滋彰之法令，故视不足见，听不足闻，而岁计有余，淳风和畅，动植咸遂，具物光亨，故用不可尽也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "视之不足见，听之不足闻，用之不足既" }, { "id": "c026", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "執大象，天下往", "kind": "note", "text": "大象無形，無形者，虚無之大道。執，專也，持也。能持身庇玄德之影，專心駐幽寂之門，有道則物歸，故言天下往也。", "authorNote": "李榮此章注據《道藏》本，參《玄德纂疏》卷十所引。", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "大象无形，无形者，虚无之大道。执，专也，持也。能持身庇玄德之影，专心驻幽寂之门，有道则物归，故言天下往也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）（李榮此章注據《道藏》本，參《玄德纂疏》卷十所引。）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "authorNoteSimp": "李荣此章注据《道藏》本，参《玄德纂疏》卷十所引。", "lemmaSimp": "执大象，天下往" }, { "id": "c027", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "油雲布而萬物潤，膏雨降而百草滋，但以被微物而有益，是知歸大道而無害。無害之理，其致云何？身神不動曰安，死生泯然曰平，彼此玄通曰泰也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "油云布而万物润，膏雨降而百草滋，但以被微物而有益，是知归大道而无害。无害之理，其致云何？身神不动曰安，死生泯然曰平，彼此玄通曰泰也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "lemmaSimp": "往而不害，安平大" }, { "id": "c028", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "樂與餌，過客止", "kind": "note", "text": "五音之聲，樂也；八珍之味，餌也；百年寄身，過客也；止，留也，依也。歸往於道，可以平泰。物情不悟，少能依止，乃留心於絲竹，以此暢情；依身於蘭桂，用兹適口。不能執象，欲泰難乎。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "五音之声，乐也；八珍之味，饵也；百年寄身，过客也；止，留也，依也。归往于道，可以平泰。物情不悟，少能依止，乃留心于丝竹，以此畅情；依身于兰桂，用兹适口。不能执象，欲泰难乎。", "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": "乐与饵，过客止" }, { "id": "c029", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "道之出口，淡乎其無味", "kind": "note", "text": "繁華者，物情之所悦；虚寂者，人性不能安。情悦謂之為美，不安謂之為澹也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "繁华者，物情之所悦；虚寂者，人性不能安。情悦谓之为美，不安谓之为澹也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "lemmaSimp": "道之出口，淡乎其无味" }, { "id": "c030", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "視之不足見，聽之不足聞", "kind": "note", "text": "既，盡也。目所見者，色炫之於青黄；耳所聞者，聲惑之於宮徵；心所貪者，利昏之於珍寶。寶雖為用，用有盡也；聲雖可悦，聾不遠也；色雖可愛，盲在近也。故知止樂餌者有斯患也。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "既，尽也。目所见者，色炫之于青黄；耳所闻者，声惑之于宫征；心所贪者，利昏之于珍宝。宝虽为用，用有尽也；声虽可悦，聋不远也；色虽可爱，盲在近也。故知止乐饵者有斯患也。", "citationFull": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "citationSimp": "李荣《道德真经注》（《道藏》本，参《玄德纂疏》所引）", "lemmaSimp": "视之不足见，听之不足闻" }, { "id": "c031", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "用之不足既", "kind": "note", "text": "然恬澹無為之道，視雖不能見，致之者洞視無不明；聽雖不能聞，契之者洞聽而更聰；心雖不能計，會之者運用而不盡。道俗之好如彼，利害之塗如此。", "authorNote": "", "citation": "李榮《道德真經注》（《道藏》本，參《玄德纂疏》所引）", "textSimp": "然恬澹无为之道，视虽不能见，致之者洞视无不明；听虽不能闻，契之者洞听而更聪；心虽不能计，会之者运用而不尽。道俗之好如彼，利害之涂如此。", "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": "用之不足既" }, { "id": "c032", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s001" }, "lemma": "執大象，天下往", "kind": "note", "text": "大象者，道也。夫能執古之道以御今之有，則天下萬物皆歸而往之矣。", "authorNote": "陸希聲此章以整章一段作傳，本站按文義分條。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "大象者，道也。夫能执古之道以御今之有，则天下万物皆归而往之矣。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲此章以整章一段作傳，本站按文義分條。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声此章以整章一段作传，本站按文义分条。", "lemmaSimp": "执大象，天下往" }, { "id": "c033", "block": 0, "source": "luxisheng", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "夫聖人視民如赤子，唯恐其傷，而況有事傷之乎？未嘗有以傷之，則歸而往之者莫有受其傷矣；莫受其傷，則天下皆安其夷泰矣。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫圣人视民如赤子，唯恐其伤，而况有事伤之乎？未尝有以伤之，则归而往之者莫有受其伤矣；莫受其伤，则天下皆安其夷泰矣。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "往而不害，安平大" }, { "id": "c034", "block": 0, "source": "luxisheng", "target": { "start": "s003", "end": "s003" }, "lemma": "樂與餌，過客止", "kind": "note", "text": "夫樂可以悦耳，餌可以適口，則旅人為之留連，行客為之歡饜。雖即時有感，然非其所安，不可久處，故《易》曰「鳥焚其巢，旅人先笑後號咷」也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫乐可以悦耳，饵可以适口，则旅人为之留连，行客为之欢餍。虽即时有感，然非其所安，不可久处，故《易》曰「鸟焚其巢，旅人先笑后号咷」也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "乐与饵，过客止" }, { "id": "c035", "block": 0, "source": "luxisheng", "target": { "start": "s004", "end": "s005" }, "lemma": "道之出口，淡乎其無味；視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "夫執大象者則不然，不以欲樂示於人，故言之出口淡乎其無味，教之入心泊乎其不美，希乎夷乎，雖不足以聽視，然用之不窮，酌之不竭，彌乎千萬年而不可以既。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫执大象者则不然，不以欲乐示于人，故言之出口淡乎其无味，教之入心泊乎其不美，希乎夷乎，虽不足以听视，然用之不穷，酌之不竭，弥乎千万年而不可以既。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "道之出口，淡乎其无味；视之不足见，听之不足闻，用之不足既" }, { "id": "c036", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s001" }, "lemma": "執大象，天下往", "kind": "note", "text": "道之在天下，猶川谷之與江海，萬物歸焉而不知主，是无形也。无形也者，大象也，則孰將保我而不往哉？故曰執大象，天下往。", "authorNote": "呂惠卿此章以整章一段作傳，本站按文義分條。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "道之在天下，犹川谷之与江海，万物归焉而不知主，是无形也。无形也者，大象也，则孰将保我而不往哉？故曰执大象，天下往。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）（呂惠卿此章以整章一段作傳，本站按文義分條。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "authorNoteSimp": "吕惠卿此章以整章一段作传，本站按文义分条。", "lemmaSimp": "执大象，天下往" }, { "id": "c037", "block": 0, "source": "lvhuiqing", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "失道而天下往，則去之而已，則其往也不能无害；執道而天下往，則雖相忘於道術而未嘗相離也，故往而不害，安平泰。平者，安之至；而泰者，平之至。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "失道而天下往，则去之而已，则其往也不能无害；执道而天下往，则虽相忘于道术而未尝相离也，故往而不害，安平泰。平者，安之至；而泰者，平之至。", "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": "往而不害，安平大" }, { "id": "c038", "block": 0, "source": "lvhuiqing", "target": { "start": "s003", "end": "s003" }, "lemma": "樂與餌，過客止", "kind": "note", "text": "有樂之可樂，有餌之可嗜，則止者過客而已矣。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "有乐之可乐，有饵之可嗜，则止者过客而已矣。", "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": "乐与饵，过客止" }, { "id": "c039", "block": 0, "source": "lvhuiqing", "target": { "start": "s004", "end": "s005" }, "lemma": "道之出口，淡乎其無味；視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "道之出言，淡乎其无味，則非餌之可嗜；視之不足見，聽之不足聞，則非樂之可樂。若然者，用之豈可既乎？過客止則為之蘧廬而已，非可久者也；用之不可既，則百姓日用而不知，而安平泰之所自出也，豈特過客止而已哉？", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "道之出言，淡乎其无味，则非饵之可嗜；视之不足见，听之不足闻，则非乐之可乐。若然者，用之岂可既乎？过客止则为之蘧庐而已，非可久者也；用之不可既，则百姓日用而不知，而安平泰之所自出也，岂特过客止而已哉？", "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": "道之出口，淡乎其无味；视之不足见，听之不足闻，用之不足既" }, { "id": "c040", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "執大象，天下往", "kind": "note", "text": "道非有無，故謂之大象。苟其昭然有形，則有同有異，同者好之，異者惡之；好之則來，惡之則去，不足以使天下皆往矣。", "authorNote": "蘇轍此章逐段作注。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "道非有无，故谓之大象。苟其昭然有形，则有同有异，同者好之，异者恶之；好之则来，恶之则去，不足以使天下皆往矣。", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍此章逐段作注。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙此章逐段作注。", "lemmaSimp": "执大象，天下往" }, { "id": "c041", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "有好有惡，則有所利有所害；好惡既盡，則其於萬物皆無害矣。故至者無不安，無不平，無不泰。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "有好有恶，则有所利有所害；好恶既尽，则其于万物皆无害矣。故至者无不安，无不平，无不泰。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "往而不害，安平大" }, { "id": "c042", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s005" }, "lemma": "樂與餌，過客止；道之出口，淡乎其無味；視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "作樂設餌以待來者，豈不足以止過客哉？然而樂闋餌盡，彼將捨之而去。若夫執大象以待天下，天下不知好之，又況得而惡之乎？雖無臭味形色聲音以悦人，而其用不可盡矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "作乐设饵以待来者，岂不足以止过客哉？然而乐阕饵尽，彼将舍之而去。若夫执大象以待天下，天下不知好之，又况得而恶之乎？虽无臭味形色声音以悦人，而其用不可尽矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "乐与饵，过客止；道之出口，淡乎其无味；视之不足见，听之不足闻，用之不足既" }, { "id": "c043", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "執大象，天下往；往而不害，安平大", "kind": "note", "text": "執，謂體之而不違；大象，喻道也，下篇云「大象無形，道隱無名」。往，歸往也；不害謂利。言體道之聖人為天下之人所歸往，民既歸往，而聖人以不利利之；蓋利之以利則有利亦有害，利之以不利則常利而不害，則民得以常安常平常泰也。政和註曰：安則無危，平則無詖，泰者通治。", "authorNote": "吳澄以此章爲其第三十章，分段作注。", "citation": "吳澄《道德真經注》", "textSimp": "执，谓体之而不违；大象，喻道也，下篇云「大象无形，道隐无名」。往，归往也；不害谓利。言体道之圣人为天下之人所归往，民既归往，而圣人以不利利之；盖利之以利则有利亦有害，利之以不利则常利而不害，则民得以常安常平常泰也。政和注曰：安则无危，平则无诐，泰者通治。", "citationFull": "吳澄《道德真經注》（吳澄以此章爲其第三十章，分段作注。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄以此章为其第三十章，分段作注。", "lemmaSimp": "执大象，天下往；往而不害，安平大" }, { "id": "c044", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "樂與餌，過客止", "kind": "note", "text": "既，盡也。言外物之可利者皆不能久，惟道之利人以不利為利，故能久也。樂者，歌吹舞蹈之聲容；餌者，飲食之味，饗燕之禮。設樂設餌以悦樂賓客，然客既過去，則其聲容與味亦止，而無復有可為暫焉之悦樂，而不能以終日也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "既，尽也。言外物之可利者皆不能久，惟道之利人以不利为利，故能久也。乐者，歌吹舞蹈之声容；饵者，饮食之味，飨燕之礼。设乐设饵以悦乐宾客，然客既过去，则其声容与味亦止，而无复有可为暂焉之悦乐，而不能以终日也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "乐与饵，过客止" }, { "id": "c045", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s005" }, "lemma": "道之出口，淡乎其無味；視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "道則非如餌之可飲食，非如樂之有聲容可視聽也，然用之則能常安常平常泰而無可盡之時，非如樂餌暫焉悦樂而已，故曰用之不可既。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "道则非如饵之可饮食，非如乐之有声容可视听也，然用之则能常安常平常泰而无可尽之时，非如乐饵暂焉悦乐而已，故曰用之不可既。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "道之出口，淡乎其无味；视之不足见，听之不足闻，用之不足既" }, { "id": "c046", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s002" }, "lemma": "執大象，天下往；往而不害，安平大", "kind": "note", "text": "此明前章未盡之意也。无象，謂之大象。大象无形，而能入眾形，有形者无不歸。聖人執无我以御天下，故天下莫不往，以其與物同體也。", "authorNote": "憨山此章以整章一段作解，本站按文義分條。", "citation": "釋德清《道德經解》", "textSimp": "此明前章未尽之意也。无象，谓之大象。大象无形，而能入众形，有形者无不归。圣人执无我以御天下，故天下莫不往，以其与物同体也。", "citationFull": "釋德清《道德經解》（憨山此章以整章一段作解，本站按文義分條。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山此章以整章一段作解，本站按文义分条。", "lemmaSimp": "执大象，天下往；往而不害，安平大" }, { "id": "c047", "block": 0, "source": "hanshan", "target": { "start": "s002", "end": "s002" }, "lemma": "往而不害，安平大", "kind": "note", "text": "萬物恃之以生，故无往而不利，故云往而不害。然忘於物者，物亦忘之，故物各得其所而无不安；物物相忘而无競，故无不平；暖然如春，故无不泰。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "万物恃之以生，故无往而不利，故云往而不害。然忘于物者，物亦忘之，故物各得其所而无不安；物物相忘而无竞，故无不平；暖然如春，故无不泰。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "往而不害，安平大" }, { "id": "c048", "block": 0, "source": "hanshan", "target": { "start": "s003", "end": "s003" }, "lemma": "樂與餌，過客止", "kind": "note", "text": "前云道之所以常者，以其淡然无味、无可欲也。若夫樂之於耳、餌之於口，皆有味而可欲者；若張之於途，雖過客亦止之。然雖暫止而不能久留，以其用之有盡，蓋不常也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "前云道之所以常者，以其淡然无味、无可欲也。若夫乐之于耳、饵之于口，皆有味而可欲者；若张之于途，虽过客亦止之。然虽暂止而不能久留，以其用之有尽，盖不常也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "乐与饵，过客止" }, { "id": "c049", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s005" }, "lemma": "道之出口，淡乎其無味；視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "若夫道之出口，則淡乎无味，不若餌之可欲；視之不足見、聽之不足聞，不若樂之可欲，此可名於小。然而其體真常，故用之不可既。既，盡也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "若夫道之出口，则淡乎无味，不若饵之可欲；视之不足见、听之不足闻，不若乐之可欲，此可名于小。然而其体真常，故用之不可既。既，尽也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "道之出口，淡乎其无味；视之不足见，听之不足闻，用之不足既" }, { "id": "c050", "block": 0, "source": "hanshan", "target": { "start": "s005", "end": "s005" }, "lemma": "用之不足既", "kind": "note", "text": "此大象之譬，以譬人君苟能執大象以御天下，恬淡无為，雖无聲色以悦天下之耳目，无貨利以悦天下之心志，而天下歸往樂推而不厭，此所謂萬物歸焉而不為主，可名為大也。如此用之，豈有盡耶？", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "此大象之譬，以譬人君苟能执大象以御天下，恬淡无为，虽无声色以悦天下之耳目，无货利以悦天下之心志，而天下归往乐推而不厌，此所谓万物归焉而不为主，可名为大也。如此用之，岂有尽耶？", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "用之不足既" }, { "id": "c051", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s002" }, "lemma": "執大象，天下往；往而不害，安平大", "kind": "note", "text": "源案：執大象天下往者，如文中子「如有用我，執此以往」之意。蓋聖人有大象，東西南北，無不可執此以往，所謂抱一以為天下式也。隨其所往，安於平泰而不害，此道之用不可既也。", "authorNote": "魏源以此章爲其第三十章；本章本義兼引吳澄、林希逸、呂惠卿、李嘉謨諸說，本站取其源案。", "citation": "魏源《老子本義》", "textSimp": "源案：执大象天下往者，如文中子「如有用我，执此以往」之意。盖圣人有大象，东西南北，无不可执此以往，所谓抱一以为天下式也。随其所往，安于平泰而不害，此道之用不可既也。", "citationFull": "魏源《老子本義》（魏源以此章爲其第三十章；本章本義兼引吳澄、林希逸、呂惠卿、李嘉謨諸說，本站取其源案。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源以此章为其第三十章；本章本义兼引吴澄、林希逸、吕惠卿、李嘉谟诸说，本站取其源案。", "lemmaSimp": "执大象，天下往；往而不害，安平大" }, { "id": "c052", "block": 0, "source": "weiyuan", "target": { "start": "s003", "end": "s004" }, "lemma": "樂與餌，過客止；道之出口，淡乎其無味", "kind": "note", "text": "然大象无象，出聲色臭味之外，非若美樂厚餌之物，有味可味、有聲色可觀聽也，乃淡乎希微，而无用之用，其用不窮。蓋惟无濃釅之趣者，故亦无傾危之患；若夫有宴安之適者，則必有耽毒之害矣。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "然大象无象，出声色臭味之外，非若美乐厚饵之物，有味可味、有声色可观听也，乃淡乎希微，而无用之用，其用不穷。盖惟无浓酽之趣者，故亦无倾危之患；若夫有宴安之适者，则必有耽毒之害矣。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "乐与饵，过客止；道之出口，淡乎其无味" }, { "id": "c053", "block": 0, "source": "weiyuan", "target": { "start": "s003", "end": "s005" }, "lemma": "樂與餌，過客止；道之出口，淡乎其無味；視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "即以樂與餌譬之：如雅樂於鄭聲、五穀之與肥旨，淡者和心而養人，濃者蕩神而爽口。是有可欲即有所害，其用必窮；无可欲亦无所害，其用不既。故无味之味是為至味，終身甘之而不厭；希聲之聲是為大音，終身聽之而不煩；无象之象是為大象，終身執以用之而无害。推之蠻貊而可行，放乎四海而皆準，所謂天下可往者，此之謂也。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "即以乐与饵譬之：如雅乐于郑声、五谷之与肥旨，淡者和心而养人，浓者荡神而爽口。是有可欲即有所害，其用必穷；无可欲亦无所害，其用不既。故无味之味是为至味，终身甘之而不厌；希声之声是为大音，终身听之而不烦；无象之象是为大象，终身执以用之而无害。推之蛮貊而可行，放乎四海而皆准，所谓天下可往者，此之谓也。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "乐与饵，过客止；道之出口，淡乎其无味；视之不足见，听之不足闻，用之不足既" }, { "id": "c054", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s003" }, "lemma": "執大象，天下往；往而不害，安平大；樂與餌，過客止", "kind": "note", "text": "蛇之制在項，人之制在限。系其項，則廢其螫；艮其限，則列其夤矣。其象甚微，制之甚大。故清虚者物之湊，而重濁者物之司也。不棄其司，不奔其湊；於空得實，於實得空；扼其重濁，以致其清虚。嘗試念之：樂作餌熟，則雖有遄行之客，而游情以止，非以其歸於情耶？所謂「常有欲以觀其徼」也。", "authorNote": "王夫之此章以整章一段作衍，本站按文義分條。", "citation": "王夫之《老子衍》", "textSimp": "蛇之制在项，人之制在限。系其项，则废其螫；艮其限，则列其夤矣。其象甚微，制之甚大。故清虚者物之凑，而重浊者物之司也。不弃其司，不奔其凑；于空得实，于实得空；扼其重浊，以致其清虚。尝试念之：乐作饵熟，则虽有遄行之客，而游情以止，非以其归于情耶？所谓「常有欲以观其徼」也。", "citationFull": "王夫之《老子衍》（王夫之此章以整章一段作衍，本站按文義分條。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章以整章一段作衍，本站按文义分条。", "lemmaSimp": "执大象，天下往；往而不害，安平大；乐与饵，过客止" }, { "id": "c055", "block": 0, "source": "wangfuzhi", "target": { "start": "s003", "end": "s005" }, "lemma": "樂與餌，過客止；道之出口，淡乎其無味；視之不足見，聽之不足聞，用之不足既", "kind": "note", "text": "然項之與限，非有情者也。無情者不可强納有情以為之主，則沖淡晦寂而用无方，斯亦无欲之至矣。始乎重濁，反乎清虚；得乎清虚，順乎重濁；有欲无欲，而常者未有變焉；斯執大象者之所獨得與！", "authorNote": "", "citation": "王夫之《老子衍》", "textSimp": "然项之与限，非有情者也。无情者不可强纳有情以为之主，则冲淡晦寂而用无方，斯亦无欲之至矣。始乎重浊，反乎清虚；得乎清虚，顺乎重浊；有欲无欲，而常者未有变焉；斯执大象者之所独得与！", "citationFull": "王夫之《老子衍》", "citationSimp": "王夫之《老子衍》", "lemmaSimp": "乐与饵，过客止；道之出口，淡乎其无味；视之不足见，听之不足闻，用之不足既" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 1, "end": 3, "char": "大象", "charSimp": "大象", "startSimp": 1, "endSimp": 3, "pinyin": "dà xiàng", "gloss": "無形之象，此章喻道。", "glossSimp": "无形之象，此章喻道。", "general": "河上公以象為道，聖人守大道則萬民歸往；王弼以大象為天象之母，不寒不溫不涼故能包統萬物；成玄英謂大象猶大道之法象，即前章忘成大之聖人；唐玄宗御注以大象為道，御疏謂執持大道以理天下；李榮謂大象無形、無形者虚無之大道；陸希聲謂大象者道也；呂惠卿謂无形也者大象也；蘇轍謂道非有無故謂之大象；吳澄謂大象喻道，引下篇「大象無形，道隱無名」；憨山謂无象謂之大象；魏源謂大象无象、出聲色臭味之外；王夫之謂執大象者之所獨得。", "generalSimp": "河上公以象为道，圣人守大道则万民归往；王弼以大象为天象之母，不寒不温不凉故能包统万物；成玄英谓大象犹大道之法象，即前章忘成大之圣人；唐玄宗御注以大象为道，御疏谓执持大道以理天下；李荣谓大象无形、无形者虚无之大道；陆希声谓大象者道也；吕惠卿谓无形也者大象也；苏辙谓道非有无故谓之大象；吴澄谓大象喻道，引下篇「大象无形，道隐无名」；憨山谓无象谓之大象；魏源谓大象无象、出声色臭味之外；王夫之谓执大象者之所独得。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n002", "sentenceId": "s001", "start": 0, "end": 1, "char": "執", "charSimp": "执", "startSimp": 0, "endSimp": 1, "pinyin": "zhí", "gloss": "持守、執持。", "glossSimp": "持守、执持。", "general": "河上公訓執為守；王弼謂主若執之則天下往；成玄英謂不執而執、執無所執；唐玄宗御注謂帝王執持大道，御疏申執持之義；李榮訓專、持，持身庇玄德之影；陸希聲謂執古之道以御今之有；吳澄謂體之而不違；憨山謂聖人執无我以御天下；魏源引文中子「執此以往」；王夫之則借蛇之制在項、人之制在限言「制」。", "generalSimp": "河上公训执为守；王弼谓主若执之则天下往；成玄英谓不执而执、执无所执；唐玄宗御注谓帝王执持大道，御疏申执持之义；李荣训专、持，持身庇玄德之影；陆希声谓执古之道以御今之有；吴澄谓体之而不违；憨山谓圣人执无我以御天下；魏源引文中子「执此以往」；王夫之则借蛇之制在项、人之制在限言「制」。", "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", "吳澄道德真經注", "憨山道德經解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "李荣注", "陆希声传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n003", "sentenceId": "s001", "start": 6, "end": 7, "char": "往", "charSimp": "往", "startSimp": 6, "endSimp": 7, "pinyin": "wǎng", "gloss": "歸往、嚮往。此章指天下之人歸附。", "glossSimp": "归往、向往。此章指天下之人归附。", "general": "河上公謂天下萬民移心歸往之；王弼謂主若執之則天下往；成玄英謂為天下之所歸往；唐玄宗御注謂萬物歸往，御疏謂慕化而往；李榮謂有道則物歸故言天下往；陸希聲謂天下萬物皆歸而往之；呂惠卿謂萬物歸焉而不知主；蘇轍謂好之則來、不足以使天下皆往；吳澄謂往為歸往；憨山謂天下莫不往；魏源謂隨其所往；王夫之謂游情以止。", "generalSimp": "河上公谓天下万民移心归往之；王弼谓主若执之则天下往；成玄英谓为天下之所归往；唐玄宗御注谓万物归往，御疏谓慕化而往；李荣谓有道则物归故言天下往；陆希声谓天下万物皆归而往之；吕惠卿谓万物归焉而不知主；苏辙谓好之则来、不足以使天下皆往；吴澄谓往为归往；憨山谓天下莫不往；魏源谓随其所往；王夫之谓游情以止。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n004", "sentenceId": "s002", "start": 2, "end": 4, "char": "不害", "charSimp": "不害", "startSimp": 2, "endSimp": 4, "pinyin": "bù hài", "gloss": "不相傷害、不以為害。", "glossSimp": "不相伤害、不以为害。", "general": "河上公謂萬民歸往而不傷害則國安家寧；王弼謂萬物得往而不害妨；成玄英謂皆獲利益而無損害，不害明其拔苦；唐玄宗御注謂物往而不傷害，御疏謂綏撫而不傷害之；李榮謂歸大道而無害；陸希聲謂未嘗有以傷之；呂惠卿謂失道而往則其往不能无害；蘇轍謂好惡既盡則萬物皆無害；吳澄謂不害謂利，以不利利之則常利而不害；憨山謂无往而不利，故云往而不害；魏源謂安於平泰而不害。", "generalSimp": "河上公谓万民归往而不伤害则国安家宁；王弼谓万物得往而不害妨；成玄英谓皆获利益而无损害，不害明其拔苦；唐玄宗御注谓物往而不伤害，御疏谓绥抚而不伤害之；李荣谓归大道而无害；陆希声谓未尝有以伤之；吕惠卿谓失道而往则其往不能无害；苏辙谓好恶既尽则万物皆无害；吴澄谓不害谓利，以不利利之则常利而不害；憨山谓无往而不利，故云往而不害；魏源谓安于平泰而不害。", "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", "魏源老子本義" ], "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", "魏源老子本义" ] }, { "id": "n005", "sentenceId": "s002", "start": 5, "end": 8, "char": "安平大", "charSimp": "安平大", "startSimp": 5, "endSimp": 8, "pinyin": "ān píng dà", "gloss": "安寧、平和、廣大；王弼本作「大」，河上公以下多作「泰」。", "glossSimp": "安宁、平和、广大；王弼本作「大」，河上公以下多作「泰」。", "general": "河上公就太平立說；王弼本作「安平大」而注不及三字；成玄英以「太，大也」發端，安平則語其與樂；唐玄宗御注作「安於泰平」，御疏釋平者政教之和平、大者功業之光大；李榮以身神不動曰安、死生泯然曰平、彼此玄通曰泰；陸希聲謂天下皆安其夷泰；呂惠卿謂平者安之至、泰者平之至；蘇轍謂無不安、無不平、無不泰；吳澄引政和註安則無危、平則無詖、泰者通治；憨山謂无不安、无不平、无不泰；魏源謂安於平泰而不害。", "generalSimp": "河上公就太平立说；王弼本作「安平大」而注不及三字；成玄英以「太，大也」发端，安平则语其与乐；唐玄宗御注作「安于泰平」，御疏释平者政教之和平、大者功业之光大；李荣以身神不动曰安、死生泯然曰平、彼此玄通曰泰；陆希声谓天下皆安其夷泰；吕惠卿谓平者安之至、泰者平之至；苏辙谓无不安、无不平、无不泰；吴澄引政和注安则无危、平则无诐、泰者通治；憨山谓无不安、无不平、无不泰；魏源谓安于平泰而不害。", "variants": [ "安平泰", "安平太", "太平", "泰平" ], "variantsSimp": [ "安平泰", "安平太", "太平", "泰平" ], "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", "魏源老子本義" ], "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", "魏源老子本义" ] }, { "id": "n006", "sentenceId": "s003", "start": 0, "end": 1, "char": "樂", "charSimp": "乐", "startSimp": 0, "endSimp": 1, "pinyin": "yuè", "gloss": "音樂；與「餌」並舉，喻可悦可嗜之物。", "glossSimp": "音乐；与「饵」并举，喻可悦可嗜之物。", "general": "河上公以人能樂美於道則一留止；王弼謂樂與餌能令過客止；成玄英以絲竹宮商釋樂，有聲可悦；唐玄宗御注謂樂以聲聚，御疏謂音樂飲食如人家待客；李榮以五音之聲為樂，留心絲竹則不能執象；陸希聲謂樂可以悦耳，旅人為之留連；呂惠卿謂有樂之可樂則止者過客；蘇轍謂作樂設餌豈不足以止過客；吳澄以歌吹舞蹈之聲容釋樂；憨山謂樂之於耳有味而可欲；魏源以雅樂與鄭聲為譬；王夫之謂樂作餌熟則遄行之客游情以止。", "generalSimp": "河上公以人能乐美于道则一留止；王弼谓乐与饵能令过客止；成玄英以丝竹宫商释乐，有声可悦；唐玄宗御注谓乐以声聚，御疏谓音乐饮食如人家待客；李荣以五音之声为乐，留心丝竹则不能执象；陆希声谓乐可以悦耳，旅人为之留连；吕惠卿谓有乐之可乐则止者过客；苏辙谓作乐设饵岂不足以止过客；吴澄以歌吹舞蹈之声容释乐；憨山谓乐之于耳有味而可欲；魏源以雅乐与郑声为譬；王夫之谓乐作饵熟则遄行之客游情以止。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n007", "sentenceId": "s003", "start": 2, "end": 3, "char": "餌", "charSimp": "饵", "startSimp": 2, "endSimp": 3, "pinyin": "ěr", "gloss": "食物、美食。", "glossSimp": "食物、美食。", "general": "河上公訓餌為美；王弼以樂餌並舉，謂能令過客止；成玄英以飲食滋味釋餌，有味可玩；唐玄宗御注謂餌以味聚，御疏謂飲食；李榮以八珍之味為餌，依身蘭桂則適口；陸希聲謂餌可以適口，行客為之歡饜；呂惠卿謂有餌可嗜則止者過客；蘇轍謂設餌以待來者、餌盡則捨去；吳澄以飲食之味、饗燕之禮釋餌；憨山謂餌之於口有味而可欲；魏源以五穀肥旨為譬；王夫之謂樂作餌熟。", "generalSimp": "河上公训饵为美；王弼以乐饵并举，谓能令过客止；成玄英以饮食滋味释饵，有味可玩；唐玄宗御注谓饵以味聚，御疏谓饮食；李荣以八珍之味为饵，依身兰桂则适口；陆希声谓饵可以适口，行客为之欢餍；吕惠卿谓有饵可嗜则止者过客；苏辙谓设饵以待来者、饵尽则舍去；吴澄以饮食之味、飨燕之礼释饵；憨山谓饵之于口有味而可欲；魏源以五谷肥旨为譬；王夫之谓乐作饵熟。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n008", "sentenceId": "s003", "start": 4, "end": 6, "char": "過客", "charSimp": "过客", "startSimp": 4, "endSimp": 6, "pinyin": "guò kè", "gloss": "過路之客。", "glossSimp": "过路之客。", "general": "河上公以過客為一，去盈處虚、忽忽如過客；王弼謂樂餌能令過客止；成玄英謂暫過之客逢必止住耽愛；唐玄宗御注謂過客少留非久長，御疏謂行過之客皆為之留止；李榮以百年寄身為過客；陸希聲謂旅人留連、行客歡饜而不可久處；呂惠卿謂止者過客而已；蘇轍謂樂闋餌盡彼將捨之而去；吳澄謂客既過去則聲容與味亦止；憨山謂雖過客亦止之；魏源謂有可欲即有所害；王夫之謂遄行之客游情以止。", "generalSimp": "河上公以过客为一，去盈处虚、忽忽如过客；王弼谓乐饵能令过客止；成玄英谓暂过之客逢必止住耽爱；唐玄宗御注谓过客少留非久长，御疏谓行过之客皆为之留止；李荣以百年寄身为过客；陆希声谓旅人留连、行客欢餍而不可久处；吕惠卿谓止者过客而已；苏辙谓乐阕饵尽彼将舍之而去；吴澄谓客既过去则声容与味亦止；憨山谓虽过客亦止之；魏源谓有可欲即有所害；王夫之谓遄行之客游情以止。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n009", "sentenceId": "s004", "start": 2, "end": 4, "char": "出口", "charSimp": "出口", "startSimp": 2, "endSimp": 4, "pinyin": "chū kǒu", "gloss": "出於口，指道言、教令。碑本作「出言」。", "glossSimp": "出于口，指道言、教令。碑本作「出言」。", "general": "河上公謂道出入於口澹澹；王弼謂道之出言淡然無味；成玄英謂至道虚寂、出口澹然無味，非如樂餌可翫可悦；唐玄宗御注謂初出於口澹乎無味，御疏謂約道德清淨之法以為不言無為之教；李榮謂情悦謂之美、不安謂之澹；陸希聲謂言之出口淡乎無味、教之入心泊乎不美；呂惠卿謂道之出言淡乎无味；憨山謂道之出口淡乎无味、不若餌之可欲；魏源謂大象无象、出聲色臭味之外。", "generalSimp": "河上公谓道出入于口澹澹；王弼谓道之出言淡然无味；成玄英谓至道虚寂、出口澹然无味，非如乐饵可玩可悦；唐玄宗御注谓初出于口澹乎无味，御疏谓约道德清净之法以为不言无为之教；李荣谓情悦谓之美、不安谓之澹；陆希声谓言之出口淡乎无味、教之入心泊乎不美；吕惠卿谓道之出言淡乎无味；憨山谓道之出口淡乎无味、不若饵之可欲；魏源谓大象无象、出声色臭味之外。", "variants": [ "出言" ], "variantsSimp": [ "出言" ], "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", "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", "御疏", "李荣注", "陆希声传", "吕惠卿传", "憨山道德经解", "魏源老子本义" ] }, { "id": "n010", "sentenceId": "s004", "start": 5, "end": 7, "char": "淡乎", "charSimp": "淡乎", "startSimp": 5, "endSimp": 7, "pinyin": "dàn hū", "gloss": "淡然、味道淡薄之貌。傅奕本作「淡兮」。", "glossSimp": "淡然、味道淡薄之貌。傅奕本作「淡兮」。", "general": "河上公作「澹澹」，非如五味有酸鹹甘苦辛；王弼作「淡然無味」；成玄英作「澹然無味」，非如樂餌可翫可悦；唐玄宗御注作「澹乎其無味」，御疏作「澹然無味」；李榮以繁華悦情、虚寂難安釋澹；陸希聲作「淡乎其無味」；呂惠卿作「淡乎其无味」；憨山作「淡乎无味」；魏源作「淡乎其無味」，校記云傅奕作「淡兮」。", "generalSimp": "河上公作「澹澹」，非如五味有酸咸甘苦辛；王弼作「淡然无味」；成玄英作「澹然无味」，非如乐饵可玩可悦；唐玄宗御注作「澹乎其无味」，御疏作「澹然无味」；李荣以繁华悦情、虚寂难安释澹；陆希声作「淡乎其无味」；吕惠卿作「淡乎其无味」；憨山作「淡乎无味」；魏源作「淡乎其无味」，校记云傅奕作「淡兮」。", "variants": [ "澹", "淡兮" ], "variantsSimp": [ "澹", "淡兮" ], "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", "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", "御疏", "李荣注", "陆希声传", "吕惠卿传", "憨山道德经解", "魏源老子本义" ] }, { "id": "n011", "sentenceId": "s005", "start": 2, "end": 5, "char": "不足見", "charSimp": "不足见", "startSimp": 2, "endSimp": 5, "pinyin": "bù zú jiàn", "gloss": "不足以看見、看不夠；與下「不足聞」並列，狀道之非聲非色。", "glossSimp": "不足以看见、看不够；与下「不足闻」并列，状道之非声非色。", "general": "河上公訓足為得，道無形非若五色可得見；王弼謂視之不足見則不足以悦其目；成玄英謂至道窈冥、妙絶形色，不可以眼識求；唐玄宗御注謂以道鎮靜、初無言教故視不足見，御疏謂不為察察之苛急；李榮謂目所見者色、色雖可愛盲在近也；陸希聲謂雖不足以聽視而用之不窮；呂惠卿謂視之不足見、非樂之可樂；蘇轍謂雖無臭味形色聲音以悦人；吳澄謂道非如樂之有聲容可視聽；憨山謂視之不足見不若樂之可欲。", "generalSimp": "河上公训足为得，道无形非若五色可得见；王弼谓视之不足见则不足以悦其目；成玄英谓至道窈冥、妙绝形色，不可以眼识求；唐玄宗御注谓以道镇静、初无言教故视不足见，御疏谓不为察察之苛急；李荣谓目所见者色、色虽可爱盲在近也；陆希声谓虽不足以听视而用之不穷；吕惠卿谓视之不足见、非乐之可乐；苏辙谓虽无臭味形色声音以悦人；吴澄谓道非如乐之有声容可视听；憨山谓视之不足见不若乐之可欲。", "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": "n012", "sentenceId": "s005", "start": 14, "end": 17, "char": "不足既", "charSimp": "不足既", "startSimp": 14, "endSimp": 17, "pinyin": "bù zú jì", "gloss": "用不盡。既，盡也；「不足」猶「不可」。", "glossSimp": "用不尽。既，尽也；「不足」犹「不可」。", "general": "河上公謂用道治國則國富民昌、治身則壽命延長而無既盡；王弼謂若無所中、然乃用之不可窮極；成玄英訓既為盡，明無用之用其用難盡；唐玄宗御注訓既為盡、謂用不可既，御疏謂用不可盡；李榮謂恬澹之道致之者運用而不盡；陸希聲謂用之不窮、酌之不竭而不可既；呂惠卿謂用之豈可既、百姓日用而不知；蘇轍謂其用不可盡；吳澄謂用之則無可盡之時，故曰用之不可既；憨山謂其體真常故用之不可既；魏源謂无可欲亦无所害、其用不既；王夫之謂沖淡晦寂而用无方。", "generalSimp": "河上公谓用道治国则国富民昌、治身则寿命延长而无既尽；王弼谓若无所中、然乃用之不可穷极；成玄英训既为尽，明无用之用其用难尽；唐玄宗御注训既为尽、谓用不可既，御疏谓用不可尽；李荣谓恬澹之道致之者运用而不尽；陆希声谓用之不穷、酌之不竭而不可既；吕惠卿谓用之岂可既、百姓日用而不知；苏辙谓其用不可尽；吴澄谓用之则无可尽之时，故曰用之不可既；憨山谓其体真常故用之不可既；魏源谓无可欲亦无所害、其用不既；王夫之谓冲淡晦寂而用无方。", "variants": [ "不可既", "用不可既" ], "variantsSimp": [ "不可既", "用不可既" ], "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ] } ], "glossary": { "大象": "無形之象，此章喻道。王弼謂天象之母，河上公謂象即道，成玄英謂大道之法象。", "執": "持守、執持。河上公訓守，李榮訓專、持，吳澄謂體之而不違。", "往": "歸往、嚮往。此章指天下之人歸附。", "不害": "不相傷害、不以為害。", "安平大": "安寧、平和、廣大。王弼本作「大」，河上公以下諸本多作「泰」；御疏云「大者言功業之光大也」。", "樂": "音樂，讀 yuè。與「餌」並舉，喻可悦可嗜之物。", "餌": "食物、美食。河上公訓美，李榮以八珍之味當之。", "過客": "過路之客。河上公以「一」釋之，謂去盈處虚、忽忽如過客。", "出口": "出於口，指道言、教令。碑本作「出言」。", "淡乎": "淡然、味道淡薄之貌。傅奕本作「淡兮」。", "不足見": "不足以看見、看不夠。與下「不足聞」並列，狀道之非聲非色。", "不足既": "用不盡。既，盡也；「不足」猶「不可」。", "執大象": "河上公本章章題。", "執大象章": "唐玄宗、呂惠卿、蘇轍、吳澄本章章題。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「執大象」，唐玄宗題「執大象章第三十五」，王弼本無章題。吳澄以此章為其第三十章，魏源亦以此章為其第三十章。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「执大象」，唐玄宗题「执大象章第三十五」，王弼本无章题。吴澄以此章为其第三十章，魏源亦以此章为其第三十章。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": "大象", "text": "傅奕本「大象」下有「者」字。魏源校記云「大象下，傅奕有者字」。本站從王弼本無「者」字。", "source": "王弼《老子道德經注》、傅奕《道德經古本篇》、魏源《老子本義》", "textSimp": "傅奕本「大象」下有「者」字。魏源校记云「大象下，傅奕有者字」。本站从王弼本无「者」字。", "headwordSimp": "大象", "sourceSimp": "王弼《老子道德经注》、傅奕《道德经古本篇》、魏源《老子本义》", "id": "k002" }, { "sentenceId": "s002", "headword": "安平大", "text": "王弼本作「安平大」；河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、魏源諸本並作「安平泰」。唐玄宗御疏釋「大者言功業之光大也」，所據經文亦作「大」；《玄德纂疏》卷十所標經文則作「安平泰」，與其疏文不一致。本站從王弼本作「安平大」，今譯兼取安、平、大三義。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、魏源《老子本義》", "textSimp": "王弼本作「安平大」；河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、魏源诸本并作「安平泰」。唐玄宗御疏释「大者言功业之光大也」，所据经文亦作「大」；《玄德纂疏》卷十所标经文则作「安平泰」，与其疏文不一致。本站从王弼本作「安平大」，今译兼取安、平、大三义。", "headwordSimp": "安平大", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、魏源《老子本义》", "id": "k003" }, { "sentenceId": "s002", "headword": "太平與泰平", "text": "河上公注作「國安家寧而太平」，唐玄宗御注作「安於泰平」，御疏作「安於太平」；李榮以「彼此玄通曰泰」釋之，吳澄引政和註「泰者通治」。諸家所據經文雖多作「安平泰」，注語或作「太平」、或作「泰平」，皆就「泰」字立說。", "source": "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》、吳澄《道德真經注》", "textSimp": "河上公注作「国安家宁而太平」，唐玄宗御注作「安于泰平」，御疏作「安于太平」；李荣以「彼此玄通曰泰」释之，吴澄引政和注「泰者通治」。诸家所据经文虽多作「安平泰」，注语或作「太平」、或作「泰平」，皆就「泰」字立说。", "headwordSimp": "太平与泰平", "sourceSimp": "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》、吴澄《道德真经注》", "id": "k004" }, { "sentenceId": "s003", "headword": "樂與餌", "text": "呂惠卿本經文作「樂於餌」，其傳則云「有樂之可樂，有餌之可嗜」，疑「於」為形近之訛。其餘諸本並作「樂與餌」。", "source": "呂惠卿《道德真經傳》、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》、蘇轍《老子解》、吳澄《道德真經注》", "textSimp": "吕惠卿本经文作「乐于饵」，其传则云「有乐之可乐，有饵之可嗜」，疑「于」为形近之讹。其余诸本并作「乐与饵」。", "headwordSimp": "乐与饵", "sourceSimp": "吕惠卿《道德真经传》、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》、苏辙《老子解》、吴澄《道德真经注》", "id": "k005" }, { "sentenceId": "s004", "headword": "道之出口", "text": "碑本作「道之出言」。魏源校記云「出口，碑本作出言」。王弼、河上公、唐玄宗、李榮、陸希聲、蘇轍、吳澄並作「道之出口」，呂惠卿作「道之出言」。", "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》、魏源《老子本義》", "textSimp": "碑本作「道之出言」。魏源校记云「出口，碑本作出言」。王弼、河上公、唐玄宗、李荣、陆希声、苏辙、吴澄并作「道之出口」，吕惠卿作「道之出言」。", "headwordSimp": "道之出口", "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》、魏源《老子本义》", "id": "k006" }, { "sentenceId": "s004", "headword": "淡乎", "text": "王弼、陸希聲、蘇轍、吳澄、魏源作「淡乎」，河上公作「澹澹」、唐玄宗作「澹乎」、成玄英作「澹然」、李榮作「澹」，皆音義相通；傅奕本作「淡兮」。魏源校記云「淡乎，傅奕作淡兮」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、蘇轍《老子解》、吳澄《道德真經注》、魏源《老子本義》、傅奕《道德經古本篇》", "textSimp": "王弼、陆希声、苏辙、吴澄、魏源作「淡乎」，河上公作「澹澹」、唐玄宗作「澹乎」、成玄英作「澹然」、李荣作「澹」，皆音义相通；傅奕本作「淡兮」。魏源校记云「淡乎，傅奕作淡兮」。", "headwordSimp": "淡乎", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、苏辙《老子解》、吴澄《道德真经注》、魏源《老子本义》、傅奕《道德经古本篇》", "id": "k007" }, { "sentenceId": "s005", "headword": "視之不足見", "text": "李榮本無三「之」字，作「視不足見，聽不足聞，用不可既」；王弼、河上公、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄諸本皆有「之」字。", "source": "李榮《道德真經注》、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》、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》", "textSimp": "李荣本无三「之」字，作「视不足见，听不足闻，用不可既」；王弼、河上公、唐玄宗、陆希声、吕惠卿、苏辙、吴澄诸本皆有「之」字。", "headwordSimp": "视之不足见", "sourceSimp": "李荣《道德真经注》、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》、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》", "id": "k008" }, { "sentenceId": "s005", "headword": "用之不足既", "text": "王弼本、王夫之《老子衍》作「用之不足既」；河上公、成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、魏源諸本作「用之不可既」，李榮本作「用不可既」。魏源校記云「不可既，王弼作不足既；傅奕聽之、用之之下皆作不可，此從河上本」。", "source": "王弼《老子道德經注》、王夫之《老子衍》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、魏源《老子本義》、傅奕《道德經古本篇》", "textSimp": "王弼本、王夫之《老子衍》作「用之不足既」；河上公、成玄英、唐玄宗、陆希声、吕惠卿、苏辙、吴澄、魏源诸本作「用之不可既」，李荣本作「用不可既」。魏源校记云「不可既，王弼作不足既；傅奕听之、用之之下皆作不可，此从河上本」。", "headwordSimp": "用之不足既", "sourceSimp": "王弼《老子道德经注》、王夫之《老子衍》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、魏源《老子本义》、傅奕《道德经古本篇》", "id": "k009" }, { "sentenceId": "s005", "headword": "不足與不可", "text": "王弼注云「然乃用之不可窮極也」，以「不可」釋經文之「不足」，知「不足」猶「不可」。唐玄宗御注、李榮注並訓「既」為「盡」。", "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》", "textSimp": "王弼注云「然乃用之不可穷极也」，以「不可」释经文之「不足」，知「不足」犹「不可」。唐玄宗御注、李荣注并训「既」为「尽」。", "headwordSimp": "不足与不可", "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》", "id": "k010" }, { "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》卷十所引；嚴遵《指歸》道經原卷缺佚，《玄德纂疏》卷十「嚴曰」僅見於第三十六章，此章無輯文，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》卷十所引）、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》卷十所引；严遵《指归》道经原卷缺佚，《玄德纂疏》卷十「严曰」仅见于第三十六章，此章无辑文，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》卷十所引）、严遵《道德真经指归》、俞樾《诸子平议·老子平议》", "id": "k011" } ], "glossarySimp": { "大象": "无形之象，此章喻道。王弼谓天象之母，河上公谓象即道，成玄英谓大道之法象。", "执": "持守、执持。河上公训守，李荣训专、持，吴澄谓体之而不违。", "往": "归往、向往。此章指天下之人归附。", "不害": "不相伤害、不以为害。", "安平大": "安宁、平和、广大。王弼本作「大」，河上公以下诸本多作「泰」；御疏云「大者言功业之光大也」。", "乐": "音乐，读 yuè。与「饵」并举，喻可悦可嗜之物。", "饵": "食物、美食。河上公训美，李荣以八珍之味当之。", "过客": "过路之客。河上公以「一」释之，谓去盈处虚、忽忽如过客。", "出口": "出于口，指道言、教令。碑本作「出言」。", "淡乎": "淡然、味道淡薄之貌。傅奕本作「淡兮」。", "不足见": "不足以看见、看不够。与下「不足闻」并列，状道之非声非色。", "不足既": "用不尽。既，尽也；「不足」犹「不可」。", "执大象": "河上公本章章题。", "执大象章": "唐玄宗、吕惠卿、苏辙、吴澄本章章题。" }, "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": "大象", "headwordSimp": "大象", "pinyin": "dà xiàng", "gloss": "無形之象，此章喻道。", "glossSimp": "无形之象，此章喻道。", "general": "河上公以象為道，聖人守大道則萬民歸往；王弼以大象為天象之母，不寒不溫不涼故能包統萬物；成玄英謂大象猶大道之法象，即前章忘成大之聖人；唐玄宗御注以大象為道，御疏謂執持大道以理天下；李榮謂大象無形、無形者虚無之大道；陸希聲謂大象者道也；呂惠卿謂无形也者大象也；蘇轍謂道非有無故謂之大象；吳澄謂大象喻道，引下篇「大象無形，道隱無名」；憨山謂无象謂之大象；魏源謂大象无象、出聲色臭味之外；王夫之謂執大象者之所獨得。", "generalSimp": "河上公以象为道，圣人守大道则万民归往；王弼以大象为天象之母，不寒不温不凉故能包统万物；成玄英谓大象犹大道之法象，即前章忘成大之圣人；唐玄宗御注以大象为道，御疏谓执持大道以理天下；李荣谓大象无形、无形者虚无之大道；陆希声谓大象者道也；吕惠卿谓无形也者大象也；苏辙谓道非有无故谓之大象；吴澄谓大象喻道，引下篇「大象无形，道隐无名」；憨山谓无象谓之大象；魏源谓大象无象、出声色臭味之外；王夫之谓执大象者之所独得。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "大象", "formSimp": "大象", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "執", "headwordSimp": "执", "pinyin": "zhí", "gloss": "持守、執持。", "glossSimp": "持守、执持。", "general": "河上公訓執為守；王弼謂主若執之則天下往；成玄英謂不執而執、執無所執；唐玄宗御注謂帝王執持大道，御疏申執持之義；李榮訓專、持，持身庇玄德之影；陸希聲謂執古之道以御今之有；吳澄謂體之而不違；憨山謂聖人執无我以御天下；魏源引文中子「執此以往」；王夫之則借蛇之制在項、人之制在限言「制」。", "generalSimp": "河上公训执为守；王弼谓主若执之则天下往；成玄英谓不执而执、执无所执；唐玄宗御注谓帝王执持大道，御疏申执持之义；李荣训专、持，持身庇玄德之影；陆希声谓执古之道以御今之有；吴澄谓体之而不违；憨山谓圣人执无我以御天下；魏源引文中子「执此以往」；王夫之则借蛇之制在项、人之制在限言「制」。", "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", "吳澄道德真經注", "憨山道德經解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "李荣注", "陆希声传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "執", "formSimp": "执", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "往", "headwordSimp": "往", "pinyin": "wǎng", "gloss": "歸往、嚮往。此章指天下之人歸附。", "glossSimp": "归往、向往。此章指天下之人归附。", "general": "河上公謂天下萬民移心歸往之；王弼謂主若執之則天下往；成玄英謂為天下之所歸往；唐玄宗御注謂萬物歸往，御疏謂慕化而往；李榮謂有道則物歸故言天下往；陸希聲謂天下萬物皆歸而往之；呂惠卿謂萬物歸焉而不知主；蘇轍謂好之則來、不足以使天下皆往；吳澄謂往為歸往；憨山謂天下莫不往；魏源謂隨其所往；王夫之謂游情以止。", "generalSimp": "河上公谓天下万民移心归往之；王弼谓主若执之则天下往；成玄英谓为天下之所归往；唐玄宗御注谓万物归往，御疏谓慕化而往；李荣谓有道则物归故言天下往；陆希声谓天下万物皆归而往之；吕惠卿谓万物归焉而不知主；苏辙谓好之则来、不足以使天下皆往；吴澄谓往为归往；憨山谓天下莫不往；魏源谓随其所往；王夫之谓游情以止。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "往", "formSimp": "往", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "不害", "headwordSimp": "不害", "pinyin": "bù hài", "gloss": "不相傷害、不以為害。", "glossSimp": "不相伤害、不以为害。", "general": "河上公謂萬民歸往而不傷害則國安家寧；王弼謂萬物得往而不害妨；成玄英謂皆獲利益而無損害，不害明其拔苦；唐玄宗御注謂物往而不傷害，御疏謂綏撫而不傷害之；李榮謂歸大道而無害；陸希聲謂未嘗有以傷之；呂惠卿謂失道而往則其往不能无害；蘇轍謂好惡既盡則萬物皆無害；吳澄謂不害謂利，以不利利之則常利而不害；憨山謂无往而不利，故云往而不害；魏源謂安於平泰而不害。", "generalSimp": "河上公谓万民归往而不伤害则国安家宁；王弼谓万物得往而不害妨；成玄英谓皆获利益而无损害，不害明其拔苦；唐玄宗御注谓物往而不伤害，御疏谓绥抚而不伤害之；李荣谓归大道而无害；陆希声谓未尝有以伤之；吕惠卿谓失道而往则其往不能无害；苏辙谓好恶既尽则万物皆无害；吴澄谓不害谓利，以不利利之则常利而不害；憨山谓无往而不利，故云往而不害；魏源谓安于平泰而不害。", "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", "魏源老子本義" ], "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", "魏源老子本义" ], "forms": [ { "form": "不害", "formSimp": "不害", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s002", "headword": "安平大", "headwordSimp": "安平大", "pinyin": "ān píng dà", "gloss": "安寧、平和、廣大；王弼本作「大」，河上公以下多作「泰」。", "glossSimp": "安宁、平和、广大；王弼本作「大」，河上公以下多作「泰」。", "general": "河上公就太平立說；王弼本作「安平大」而注不及三字；成玄英以「太，大也」發端，安平則語其與樂；唐玄宗御注作「安於泰平」，御疏釋平者政教之和平、大者功業之光大；李榮以身神不動曰安、死生泯然曰平、彼此玄通曰泰；陸希聲謂天下皆安其夷泰；呂惠卿謂平者安之至、泰者平之至；蘇轍謂無不安、無不平、無不泰；吳澄引政和註安則無危、平則無詖、泰者通治；憨山謂无不安、无不平、无不泰；魏源謂安於平泰而不害。", "generalSimp": "河上公就太平立说；王弼本作「安平大」而注不及三字；成玄英以「太，大也」发端，安平则语其与乐；唐玄宗御注作「安于泰平」，御疏释平者政教之和平、大者功业之光大；李荣以身神不动曰安、死生泯然曰平、彼此玄通曰泰；陆希声谓天下皆安其夷泰；吕惠卿谓平者安之至、泰者平之至；苏辙谓无不安、无不平、无不泰；吴澄引政和注安则无危、平则无诐、泰者通治；憨山谓无不安、无不平、无不泰；魏源谓安于平泰而不害。", "variants": [ "安平泰", "安平太", "太平", "泰平" ], "variantsSimp": [ "安平泰", "安平太", "太平", "泰平" ], "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", "魏源老子本義" ], "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", "魏源老子本义" ], "forms": [ { "form": "安平大", "formSimp": "安平大", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "樂", "headwordSimp": "乐", "pinyin": "yuè", "gloss": "音樂；與「餌」並舉，喻可悦可嗜之物。", "glossSimp": "音乐；与「饵」并举，喻可悦可嗜之物。", "general": "河上公以人能樂美於道則一留止；王弼謂樂與餌能令過客止；成玄英以絲竹宮商釋樂，有聲可悦；唐玄宗御注謂樂以聲聚，御疏謂音樂飲食如人家待客；李榮以五音之聲為樂，留心絲竹則不能執象；陸希聲謂樂可以悦耳，旅人為之留連；呂惠卿謂有樂之可樂則止者過客；蘇轍謂作樂設餌豈不足以止過客；吳澄以歌吹舞蹈之聲容釋樂；憨山謂樂之於耳有味而可欲；魏源以雅樂與鄭聲為譬；王夫之謂樂作餌熟則遄行之客游情以止。", "generalSimp": "河上公以人能乐美于道则一留止；王弼谓乐与饵能令过客止；成玄英以丝竹宫商释乐，有声可悦；唐玄宗御注谓乐以声聚，御疏谓音乐饮食如人家待客；李荣以五音之声为乐，留心丝竹则不能执象；陆希声谓乐可以悦耳，旅人为之留连；吕惠卿谓有乐之可乐则止者过客；苏辙谓作乐设饵岂不足以止过客；吴澄以歌吹舞蹈之声容释乐；憨山谓乐之于耳有味而可欲；魏源以雅乐与郑声为譬；王夫之谓乐作饵熟则遄行之客游情以止。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "樂", "formSimp": "乐", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s003", "headword": "餌", "headwordSimp": "饵", "pinyin": "ěr", "gloss": "食物、美食。", "glossSimp": "食物、美食。", "general": "河上公訓餌為美；王弼以樂餌並舉，謂能令過客止；成玄英以飲食滋味釋餌，有味可玩；唐玄宗御注謂餌以味聚，御疏謂飲食；李榮以八珍之味為餌，依身蘭桂則適口；陸希聲謂餌可以適口，行客為之歡饜；呂惠卿謂有餌可嗜則止者過客；蘇轍謂設餌以待來者、餌盡則捨去；吳澄以飲食之味、饗燕之禮釋餌；憨山謂餌之於口有味而可欲；魏源以五穀肥旨為譬；王夫之謂樂作餌熟。", "generalSimp": "河上公训饵为美；王弼以乐饵并举，谓能令过客止；成玄英以饮食滋味释饵，有味可玩；唐玄宗御注谓饵以味聚，御疏谓饮食；李荣以八珍之味为饵，依身兰桂则适口；陆希声谓饵可以适口，行客为之欢餍；吕惠卿谓有饵可嗜则止者过客；苏辙谓设饵以待来者、饵尽则舍去；吴澄以饮食之味、飨燕之礼释饵；憨山谓饵之于口有味而可欲；魏源以五谷肥旨为譬；王夫之谓乐作饵熟。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "餌", "formSimp": "饵", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s003", "headword": "過客", "headwordSimp": "过客", "pinyin": "guò kè", "gloss": "過路之客。", "glossSimp": "过路之客。", "general": "河上公以過客為一，去盈處虚、忽忽如過客；王弼謂樂餌能令過客止；成玄英謂暫過之客逢必止住耽愛；唐玄宗御注謂過客少留非久長，御疏謂行過之客皆為之留止；李榮以百年寄身為過客；陸希聲謂旅人留連、行客歡饜而不可久處；呂惠卿謂止者過客而已；蘇轍謂樂闋餌盡彼將捨之而去；吳澄謂客既過去則聲容與味亦止；憨山謂雖過客亦止之；魏源謂有可欲即有所害；王夫之謂遄行之客游情以止。", "generalSimp": "河上公以过客为一，去盈处虚、忽忽如过客；王弼谓乐饵能令过客止；成玄英谓暂过之客逢必止住耽爱；唐玄宗御注谓过客少留非久长，御疏谓行过之客皆为之留止；李荣以百年寄身为过客；陆希声谓旅人留连、行客欢餍而不可久处；吕惠卿谓止者过客而已；苏辙谓乐阕饵尽彼将舍之而去；吴澄谓客既过去则声容与味亦止；憨山谓虽过客亦止之；魏源谓有可欲即有所害；王夫之谓遄行之客游情以止。", "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "過客", "formSimp": "过客", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s004", "headword": "出口", "headwordSimp": "出口", "pinyin": "chū kǒu", "gloss": "出於口，指道言、教令。碑本作「出言」。", "glossSimp": "出于口，指道言、教令。碑本作「出言」。", "general": "河上公謂道出入於口澹澹；王弼謂道之出言淡然無味；成玄英謂至道虚寂、出口澹然無味，非如樂餌可翫可悦；唐玄宗御注謂初出於口澹乎無味，御疏謂約道德清淨之法以為不言無為之教；李榮謂情悦謂之美、不安謂之澹；陸希聲謂言之出口淡乎無味、教之入心泊乎不美；呂惠卿謂道之出言淡乎无味；憨山謂道之出口淡乎无味、不若餌之可欲；魏源謂大象无象、出聲色臭味之外。", "generalSimp": "河上公谓道出入于口澹澹；王弼谓道之出言淡然无味；成玄英谓至道虚寂、出口澹然无味，非如乐饵可玩可悦；唐玄宗御注谓初出于口澹乎无味，御疏谓约道德清净之法以为不言无为之教；李荣谓情悦谓之美、不安谓之澹；陆希声谓言之出口淡乎无味、教之入心泊乎不美；吕惠卿谓道之出言淡乎无味；憨山谓道之出口淡乎无味、不若饵之可欲；魏源谓大象无象、出声色臭味之外。", "variants": [ "出言" ], "variantsSimp": [ "出言" ], "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", "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", "御疏", "李荣注", "陆希声传", "吕惠卿传", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "出口", "formSimp": "出口", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s004", "headword": "淡乎", "headwordSimp": "淡乎", "pinyin": "dàn hū", "gloss": "淡然、味道淡薄之貌。傅奕本作「淡兮」。", "glossSimp": "淡然、味道淡薄之貌。傅奕本作「淡兮」。", "general": "河上公作「澹澹」，非如五味有酸鹹甘苦辛；王弼作「淡然無味」；成玄英作「澹然無味」，非如樂餌可翫可悦；唐玄宗御注作「澹乎其無味」，御疏作「澹然無味」；李榮以繁華悦情、虚寂難安釋澹；陸希聲作「淡乎其無味」；呂惠卿作「淡乎其无味」；憨山作「淡乎无味」；魏源作「淡乎其無味」，校記云傅奕作「淡兮」。", "generalSimp": "河上公作「澹澹」，非如五味有酸咸甘苦辛；王弼作「淡然无味」；成玄英作「澹然无味」，非如乐饵可玩可悦；唐玄宗御注作「澹乎其无味」，御疏作「澹然无味」；李荣以繁华悦情、虚寂难安释澹；陆希声作「淡乎其无味」；吕惠卿作「淡乎其无味」；憨山作「淡乎无味」；魏源作「淡乎其无味」，校记云傅奕作「淡兮」。", "variants": [ "澹", "淡兮" ], "variantsSimp": [ "澹", "淡兮" ], "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", "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", "御疏", "李荣注", "陆希声传", "吕惠卿传", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "淡乎", "formSimp": "淡乎", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s005", "headword": "不足見", "headwordSimp": "不足见", "pinyin": "bù zú jiàn", "gloss": "不足以看見、看不夠；與下「不足聞」並列，狀道之非聲非色。", "glossSimp": "不足以看见、看不够；与下「不足闻」并列，状道之非声非色。", "general": "河上公訓足為得，道無形非若五色可得見；王弼謂視之不足見則不足以悦其目；成玄英謂至道窈冥、妙絶形色，不可以眼識求；唐玄宗御注謂以道鎮靜、初無言教故視不足見，御疏謂不為察察之苛急；李榮謂目所見者色、色雖可愛盲在近也；陸希聲謂雖不足以聽視而用之不窮；呂惠卿謂視之不足見、非樂之可樂；蘇轍謂雖無臭味形色聲音以悦人；吳澄謂道非如樂之有聲容可視聽；憨山謂視之不足見不若樂之可欲。", "generalSimp": "河上公训足为得，道无形非若五色可得见；王弼谓视之不足见则不足以悦其目；成玄英谓至道窈冥、妙绝形色，不可以眼识求；唐玄宗御注谓以道镇静、初无言教故视不足见，御疏谓不为察察之苛急；李荣谓目所见者色、色虽可爱盲在近也；陆希声谓虽不足以听视而用之不穷；吕惠卿谓视之不足见、非乐之可乐；苏辙谓虽无臭味形色声音以悦人；吴澄谓道非如乐之有声容可视听；憨山谓视之不足见不若乐之可欲。", "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": "不足見", "formSimp": "不足见", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s005", "headword": "不足既", "headwordSimp": "不足既", "pinyin": "bù zú jì", "gloss": "用不盡。既，盡也；「不足」猶「不可」。", "glossSimp": "用不尽。既，尽也；「不足」犹「不可」。", "general": "河上公謂用道治國則國富民昌、治身則壽命延長而無既盡；王弼謂若無所中、然乃用之不可窮極；成玄英訓既為盡，明無用之用其用難盡；唐玄宗御注訓既為盡、謂用不可既，御疏謂用不可盡；李榮謂恬澹之道致之者運用而不盡；陸希聲謂用之不窮、酌之不竭而不可既；呂惠卿謂用之豈可既、百姓日用而不知；蘇轍謂其用不可盡；吳澄謂用之則無可盡之時，故曰用之不可既；憨山謂其體真常故用之不可既；魏源謂无可欲亦无所害、其用不既；王夫之謂沖淡晦寂而用无方。", "generalSimp": "河上公谓用道治国则国富民昌、治身则寿命延长而无既尽；王弼谓若无所中、然乃用之不可穷极；成玄英训既为尽，明无用之用其用难尽；唐玄宗御注训既为尽、谓用不可既，御疏谓用不可尽；李荣谓恬澹之道致之者运用而不尽；陆希声谓用之不穷、酌之不竭而不可既；吕惠卿谓用之岂可既、百姓日用而不知；苏辙谓其用不可尽；吴澄谓用之则无可尽之时，故曰用之不可既；憨山谓其体真常故用之不可既；魏源谓无可欲亦无所害、其用不既；王夫之谓冲淡晦寂而用无方。", "variants": [ "不可既", "用不可既" ], "variantsSimp": [ "不可既", "用不可既" ], "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", "魏源老子本義", "王夫之老子衍" ], "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", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "不足既", "formSimp": "不足既", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 13, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "大象", "headwordSimp": "大象", "pinyin": "", "gloss": "無形之象，此章喻道。王弼謂天象之母，河上公謂象即道，成玄英謂大道之法象。", "glossSimp": "无形之象，此章喻道。王弼谓天象之母，河上公谓象即道，成玄英谓大道之法象。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大象", "formSimp": "大象", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 14, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "執", "headwordSimp": "执", "pinyin": "", "gloss": "持守、執持。河上公訓守，李榮訓專、持，吳澄謂體之而不違。", "glossSimp": "持守、执持。河上公训守，李荣训专、持，吴澄谓体之而不违。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "執", "formSimp": "执", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 15, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "往", "headwordSimp": "往", "pinyin": "", "gloss": "歸往、嚮往。此章指天下之人歸附。", "glossSimp": "归往、向往。此章指天下之人归附。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "往", "formSimp": "往", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 16, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "不害", "headwordSimp": "不害", "pinyin": "", "gloss": "不相傷害、不以為害。", "glossSimp": "不相伤害、不以为害。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不害", "formSimp": "不害", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 17, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "安平大", "headwordSimp": "安平大", "pinyin": "", "gloss": "安寧、平和、廣大。王弼本作「大」，河上公以下諸本多作「泰」；御疏云「大者言功業之光大也」。", "glossSimp": "安宁、平和、广大。王弼本作「大」，河上公以下诸本多作「泰」；御疏云「大者言功业之光大也」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "安平大", "formSimp": "安平大", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 18, "id": "g006", "noteId": "", "sentenceId": "s003", "headword": "樂", "headwordSimp": "乐", "pinyin": "", "gloss": "音樂，讀 yuè。與「餌」並舉，喻可悦可嗜之物。", "glossSimp": "音乐，读 yuè。与「饵」并举，喻可悦可嗜之物。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "樂", "formSimp": "乐", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 19, "id": "g007", "noteId": "", "sentenceId": "s003", "headword": "餌", "headwordSimp": "饵", "pinyin": "", "gloss": "食物、美食。河上公訓美，李榮以八珍之味當之。", "glossSimp": "食物、美食。河上公训美，李荣以八珍之味当之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "餌", "formSimp": "饵", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 20, "id": "g008", "noteId": "", "sentenceId": "s003", "headword": "過客", "headwordSimp": "过客", "pinyin": "", "gloss": "過路之客。河上公以「一」釋之，謂去盈處虚、忽忽如過客。", "glossSimp": "过路之客。河上公以「一」释之，谓去盈处虚、忽忽如过客。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "過客", "formSimp": "过客", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 21, "id": "g009", "noteId": "", "sentenceId": "s004", "headword": "出口", "headwordSimp": "出口", "pinyin": "", "gloss": "出於口，指道言、教令。碑本作「出言」。", "glossSimp": "出于口，指道言、教令。碑本作「出言」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "出口", "formSimp": "出口", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 22, "id": "g010", "noteId": "", "sentenceId": "s004", "headword": "淡乎", "headwordSimp": "淡乎", "pinyin": "", "gloss": "淡然、味道淡薄之貌。傅奕本作「淡兮」。", "glossSimp": "淡然、味道淡薄之貌。傅奕本作「淡兮」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "淡乎", "formSimp": "淡乎", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 23, "id": "g011", "noteId": "", "sentenceId": "s005", "headword": "不足見", "headwordSimp": "不足见", "pinyin": "", "gloss": "不足以看見、看不夠。與下「不足聞」並列，狀道之非聲非色。", "glossSimp": "不足以看见、看不够。与下「不足闻」并列，状道之非声非色。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不足見", "formSimp": "不足见", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 24, "id": "g012", "noteId": "", "sentenceId": "s005", "headword": "不足既", "headwordSimp": "不足既", "pinyin": "", "gloss": "用不盡。既，盡也；「不足」猶「不可」。", "glossSimp": "用不尽。既，尽也；「不足」犹「不可」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不足既", "formSimp": "不足既", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 25, "id": "g013", "noteId": "", "sentenceId": "s001", "headword": "執大象", "headwordSimp": "执大象", "pinyin": "", "gloss": "河上公本章章題。", "glossSimp": "河上公本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "執大象", "formSimp": "执大象", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 26, "id": "g014", "noteId": "", "sentenceId": "", "headword": "執大象章", "headwordSimp": "执大象章", "pinyin": "", "gloss": "唐玄宗、呂惠卿、蘇轍、吳澄本章章題。", "glossSimp": "唐玄宗、吕惠卿、苏辙、吴澄本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "執大象章", "formSimp": "执大象章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第三十五章五句的十二家對照。嚴遵《指歸》道經原卷缺佚，《玄德纂疏》卷十無此章輯文，故不列；俞樾《諸子平議》此章亦未列。十二家皆有整章、分段或逐句之釋，故四議題皆具十二家條。跨議題必需來源取王弼、唐玄宗。王弼、蘇轍分段作注，河上公、成玄英、唐玄宗、李榮逐句或分段分疏；陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋，吳澄分段作注。諸家釋「執大象」有守道、天象之母、不執而執、持大道以理天下、虚無之大道、執古御今、抱一為式之別；釋「往而不害」有利而不傷、無形不彰、拔苦與樂、綏撫不傷、身神玄通、夷泰、好惡盡而無害、以不利利之之別；釋「安平大（泰）」有太平、泰平、安之至平之至、安則無危平則無詖泰者通治之別；釋「樂與餌，過客止」有暫止不久、耽愛、非久長、蘧廬、有盡之別；釋「道之出口」有澹然無味、非如五味、不若餌之可欲、无用之用之別；釋「用之不足既」有用不可窮極、無用之用其用難盡、百姓日用而不知、無可盡之時之別；大旨歸於大象無形、道言無味而用無窮。", "concepts": [ { "id": "zhi-da-xiang-tian-xia-wang", "name": "執大象，天下往", "nameTrad": "執大象，天下往", "question": "「大象」指什麼？「執大象」何以能使天下歸往？", "questionTrad": "「大象」指什麼？「執大象」何以能使天下歸往？", "intro": "河上公以執為守、象為道，聖人守大道則天下萬民移心歸往，治身則天降神明往來於己。王弼以大象為天象之母，不寒不溫不涼故能包統萬物、無所犯傷，主若執之則天下往。成玄英以不執而執、執無所執，大象猶大道之法象，即前章忘成大之聖人持無形之象、常善救物，故為天下所歸往，引《莊子》王駘立不教、坐不議而虚往實歸。唐玄宗御注以大象為道，帝王執持大道以理天下則萬物歸往；御疏申以無為無事、物遂其生，候日觀風皆歸有道。李榮以大象無形為虚無之大道，執為專持，持身庇玄德之影、專心駐幽寂之門，有道則物歸。陸希聲謂大象者道也，執古之道以御今之有則天下萬物皆歸而往。呂惠卿以道在天下猶川谷之與江海，萬物歸焉而不知主，无形故為大象。蘇轍謂道非有無故謂之大象，苟昭然有形則好惡去來分，不足以使天下皆往。吳澄以執為體之而不違、大象喻道，引下篇「大象無形，道隱無名」。憨山以无象謂之大象，大象无形而能入眾形，聖人執无我以御天下。魏源以執大象天下往如文中子「如有用我、執此以往」，抱一以為天下式。王夫之則以蛇之制在項、人之制在限為喻，明執大象者之所獨得。諸家皆以大象為無形之道，執之則天下歸往。", "introTrad": "河上公以執為守、象為道，聖人守大道則天下萬民移心歸往，治身則天降神明往來於己。王弼以大象為天象之母，不寒不溫不涼故能包統萬物、無所犯傷，主若執之則天下往。成玄英以不執而執、執無所執，大象猶大道之法象，即前章忘成大之聖人持無形之象、常善救物，故為天下所歸往，引《莊子》王駘立不教、坐不議而虚往實歸。唐玄宗御注以大象為道，帝王執持大道以理天下則萬物歸往；御疏申以無為無事、物遂其生，候日觀風皆歸有道。李榮以大象無形為虚無之大道，執為專持，持身庇玄德之影、專心駐幽寂之門，有道則物歸。陸希聲謂大象者道也，執古之道以御今之有則天下萬物皆歸而往。呂惠卿以道在天下猶川谷之與江海，萬物歸焉而不知主，无形故為大象。蘇轍謂道非有無故謂之大象，苟昭然有形則好惡去來分，不足以使天下皆往。吳澄以執為體之而不違、大象喻道，引下篇「大象無形，道隱無名」。憨山以无象謂之大象，大象无形而能入眾形，聖人執无我以御天下。魏源以執大象天下往如文中子「如有用我、執此以往」，抱一以為天下式。王夫之則以蛇之制在項、人之制在限為喻，明執大象者之所獨得。諸家皆以大象為無形之道，執之則天下歸往。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "執為守、象為道，聖人守大道則萬民移心歸往。", "thesisTrad": "執為守、象為道，聖人守大道則萬民移心歸往。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "执为守、象为道，圣人守大道则万民移心归往。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "大象為天象之母，能包統萬物；主若執之則天下往。", "thesisTrad": "大象為天象之母，能包統萬物；主若執之則天下往。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "大象为天象之母，能包统万物；主若执之则天下往。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "不執而執、執無所執，大象猶大道之法象，常善救物故天下歸往。", "thesisTrad": "不執而執、執無所執，大象猶大道之法象，常善救物故天下歸往。", "noteIds": [ "c010" ], "workTypeSimp": "疏", "thesisSimp": "不执而执、执无所执，大象犹大道之法象，常善救物故天下归往。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "大象道也，帝王執持大道以理天下則萬物歸往。", "thesisTrad": "大象道也，帝王執持大道以理天下則萬物歸往。", "noteIds": [ "c016", "c017" ], "workTypeSimp": "御注", "thesisSimp": "大象道也，帝王执持大道以理天下则万物归往。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "大象無形即虚無大道，執為專持，有道則物歸。", "thesisTrad": "大象無形即虚無大道，執為專持，有道則物歸。", "noteIds": [ "c026" ], "workTypeSimp": "注", "thesisSimp": "大象无形即虚无大道，执为专持，有道则物归。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "大象者道也，執古之道以御今之有則天下萬物皆歸而往。", "thesisTrad": "大象者道也，執古之道以御今之有則天下萬物皆歸而往。", "noteIds": [ "c032" ], "workTypeSimp": "传", "thesisSimp": "大象者道也，执古之道以御今之有则天下万物皆归而往。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道在天下猶川谷之與江海，无形故為大象，孰將保我而不往。", "thesisTrad": "道在天下猶川谷之與江海，无形故為大象，孰將保我而不往。", "noteIds": [ "c036" ], "workTypeSimp": "传", "thesisSimp": "道在天下犹川谷之与江海，无形故为大象，孰将保我而不往。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道非有無故謂之大象，有形則好惡去來分而不足以使天下皆往。", "thesisTrad": "道非有無故謂之大象，有形則好惡去來分而不足以使天下皆往。", "noteIds": [ "c040" ], "workTypeSimp": "解", "thesisSimp": "道非有无故谓之大象，有形则好恶去来分而不足以使天下皆往。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "執謂體之而不違，大象喻道，引「大象無形，道隱無名」。", "thesisTrad": "執謂體之而不違，大象喻道，引「大象無形，道隱無名」。", "noteIds": [ "c043" ], "workTypeSimp": "注", "thesisSimp": "执谓体之而不违，大象喻道，引「大象无形，道隐无名」。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "无象謂之大象，聖人執无我以御天下故天下莫不往。", "thesisTrad": "无象謂之大象，聖人執无我以御天下故天下莫不往。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "无象谓之大象，圣人执无我以御天下故天下莫不往。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "如文中子「執此以往」，抱一以為天下式，故天下可往。", "thesisTrad": "如文中子「執此以往」，抱一以為天下式，故天下可往。", "noteIds": [ "c051" ], "workTypeSimp": "本义", "thesisSimp": "如文中子「执此以往」，抱一以为天下式，故天下可往。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "蛇之制在項、人之制在限，其象甚微而制之甚大。", "thesisTrad": "蛇之制在項、人之制在限，其象甚微而制之甚大。", "noteIds": [ "c054" ], "workTypeSimp": "衍", "thesisSimp": "蛇之制在项、人之制在限，其象甚微而制之甚大。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以守訓執、以道訓象，天下歸往者歸於聖人所守之大道。", "textTrad": "河上公以守訓執、以道訓象，天下歸往者歸於聖人所守之大道。", "relationSimp": "立论", "textSimp": "河上公以守训执、以道训象，天下归往者归于圣人所守之大道。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "王弼改以「天象之母」釋大象，強調其包統萬物而無所犯傷。", "textTrad": "王弼改以「天象之母」釋大象，強調其包統萬物而無所犯傷。", "relationSimp": "注", "textSimp": "王弼改以「天象之母」释大象，强调其包统万物而无所犯伤。" }, { "noteId": "c010", "relation": "疏", "relationTrad": "疏", "text": "成玄英以「不執而執」雙遣，把執大象收歸前章忘成大之聖人。", "textTrad": "成玄英以「不執而執」雙遣，把執大象收歸前章忘成大之聖人。", "relationSimp": "疏", "textSimp": "成玄英以「不执而执」双遣，把执大象收归前章忘成大之圣人。" }, { "noteId": "c017", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏落在治術：執持大道、無為無事，則候日觀風皆歸有道。", "textTrad": "唐玄宗御疏落在治術：執持大道、無為無事，則候日觀風皆歸有道。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏落在治术：执持大道、无为无事，则候日观风皆归有道。" }, { "noteId": "c032", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以「執古之道以御今之有」申之，歸往者是萬物之自然。", "textTrad": "陸希聲以「執古之道以御今之有」申之，歸往者是萬物之自然。", "relationSimp": "传", "textSimp": "陆希声以「执古之道以御今之有」申之，归往者是万物之自然。" }, { "noteId": "c051", "relation": "本義", "relationTrad": "本義", "text": "魏源引文中子「執此以往」，把「執大象」讀成抱一以應世的姿態。", "textTrad": "魏源引文中子「執此以往」，把「執大象」讀成抱一以應世的姿態。", "relationSimp": "本义", "textSimp": "魏源引文中子「执此以往」，把「执大象」读成抱一以应世的姿态。" }, { "noteId": "c054", "relation": "別解", "relationTrad": "別解", "text": "王夫之別開一徑，以「制」解「執」，借蛇項人限喻其象微而制大。", "textTrad": "王夫之別開一徑，以「制」解「執」，借蛇項人限喻其象微而制大。", "relationSimp": "别解", "textSimp": "王夫之别开一径，以「制」解「执」，借蛇项人限喻其象微而制大。" } ], "nameSimp": "执大象，天下往", "questionSimp": "「大象」指什么？「执大象」何以能使天下归往？", "introSimp": "河上公以执为守、象为道，圣人守大道则天下万民移心归往，治身则天降神明往来于己。王弼以大象为天象之母，不寒不温不凉故能包统万物、无所犯伤，主若执之则天下往。成玄英以不执而执、执无所执，大象犹大道之法象，即前章忘成大之圣人持无形之象、常善救物，故为天下所归往，引《庄子》王骀立不教、坐不议而虚往实归。唐玄宗御注以大象为道，帝王执持大道以理天下则万物归往；御疏申以无为无事、物遂其生，候日观风皆归有道。李荣以大象无形为虚无之大道，执为专持，持身庇玄德之影、专心驻幽寂之门，有道则物归。陆希声谓大象者道也，执古之道以御今之有则天下万物皆归而往。吕惠卿以道在天下犹川谷之与江海，万物归焉而不知主，无形故为大象。苏辙谓道非有无故谓之大象，苟昭然有形则好恶去来分，不足以使天下皆往。吴澄以执为体之而不违、大象喻道，引下篇「大象无形，道隐无名」。憨山以无象谓之大象，大象无形而能入众形，圣人执无我以御天下。魏源以执大象天下往如文中子「如有用我、执此以往」，抱一以为天下式。王夫之则以蛇之制在项、人之制在限为喻，明执大象者之所独得。诸家皆以大象为无形之道，执之则天下归往。" }, { "id": "wang-er-bu-hai-an-ping-da", "name": "往而不害，安平大", "nameTrad": "往而不害，安平大", "question": "「不害」是利而不傷，還是無形不彰？「安平大」三字應合看還是分看？", "questionTrad": "「不害」是利而不傷，還是無形不彰？「安平大」三字應合看還是分看？", "intro": "河上公以萬民歸往而不傷害則國安家寧而太平，治身不害神明則身體安而大壽。王弼以道無形無識、不徧不彰，故萬物得往而不害妨。成玄英以太為大，蒼生往至聖所皆獲利益而無損害，安和等大乘之法，不害明其拔苦、安平語其與樂。唐玄宗御注謂物往而不傷害則安於泰平；御疏申以天下慕化而往、帝王以道綏撫，平者政教之和平、大者功業之光大。李榮以油雲布而萬物潤、膏雨降而百草滋，喻歸大道而無害，身神不動曰安、死生泯然曰平、彼此玄通曰泰。陸希聲以聖人視民如赤子、未嘗有以傷之，故天下皆安其夷泰。呂惠卿謂失道而往則其往不能无害，執道而往則雖相忘於道術而未嘗相離，平者安之至、泰者平之至。蘇轍謂好惡既盡則萬物皆無害，故至者無不安、無不平、無不泰。吳澄以不利利之則常利而不害，民得以常安常平常泰，引政和註安則無危、平則無詖、泰者通治。憨山謂忘於物者物亦忘之，故无不安、无不平、无不泰。魏源謂隨其所往安於平泰而不害，此道之用不可既。王夫之謂有欲无欲而常者未有變。諸家皆以不害為利而不傷，安平大（泰）為歸往者所得之安穩。", "introTrad": "河上公以萬民歸往而不傷害則國安家寧而太平，治身不害神明則身體安而大壽。王弼以道無形無識、不徧不彰，故萬物得往而不害妨。成玄英以太為大，蒼生往至聖所皆獲利益而無損害，安和等大乘之法，不害明其拔苦、安平語其與樂。唐玄宗御注謂物往而不傷害則安於泰平；御疏申以天下慕化而往、帝王以道綏撫，平者政教之和平、大者功業之光大。李榮以油雲布而萬物潤、膏雨降而百草滋，喻歸大道而無害，身神不動曰安、死生泯然曰平、彼此玄通曰泰。陸希聲以聖人視民如赤子、未嘗有以傷之，故天下皆安其夷泰。呂惠卿謂失道而往則其往不能无害，執道而往則雖相忘於道術而未嘗相離，平者安之至、泰者平之至。蘇轍謂好惡既盡則萬物皆無害，故至者無不安、無不平、無不泰。吳澄以不利利之則常利而不害，民得以常安常平常泰，引政和註安則無危、平則無詖、泰者通治。憨山謂忘於物者物亦忘之，故无不安、无不平、无不泰。魏源謂隨其所往安於平泰而不害，此道之用不可既。王夫之謂有欲无欲而常者未有變。諸家皆以不害為利而不傷，安平大（泰）為歸往者所得之安穩。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "萬民歸往而不傷害則國安家寧而太平，治身則身體安而大壽。", "thesisTrad": "萬民歸往而不傷害則國安家寧而太平，治身則身體安而大壽。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "万民归往而不伤害则国安家宁而太平，治身则身体安而大寿。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "道無形無識、不徧不彰，故萬物得往而不害妨。", "thesisTrad": "道無形無識、不徧不彰，故萬物得往而不害妨。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "道无形无识、不徧不彰，故万物得往而不害妨。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "太即大，蒼生皆獲安和等大乘之法，不害明拔苦、安平語與樂。", "thesisTrad": "太即大，蒼生皆獲安和等大乘之法，不害明拔苦、安平語與樂。", "noteIds": [ "c011" ], "workTypeSimp": "疏", "thesisSimp": "太即大，苍生皆获安和等大乘之法，不害明拔苦、安平语与乐。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "物往而不傷害則安於泰平；平者政教和平，大者功業光大。", "thesisTrad": "物往而不傷害則安於泰平；平者政教和平，大者功業光大。", "noteIds": [ "c018", "c019" ], "workTypeSimp": "御注", "thesisSimp": "物往而不伤害则安于泰平；平者政教和平，大者功业光大。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "油雲膏雨潤物而無害，身神不動曰安、死生泯然曰平、彼此玄通曰泰。", "thesisTrad": "油雲膏雨潤物而無害，身神不動曰安、死生泯然曰平、彼此玄通曰泰。", "noteIds": [ "c027" ], "workTypeSimp": "注", "thesisSimp": "油云膏雨润物而无害，身神不动曰安、死生泯然曰平、彼此玄通曰泰。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "聖人視民如赤子、未嘗有以傷之，故天下皆安其夷泰。", "thesisTrad": "聖人視民如赤子、未嘗有以傷之，故天下皆安其夷泰。", "noteIds": [ "c033" ], "workTypeSimp": "传", "thesisSimp": "圣人视民如赤子、未尝有以伤之，故天下皆安其夷泰。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "失道而往則不能无害，執道而往則未嘗相離，平者安之至、泰者平之至。", "thesisTrad": "失道而往則不能无害，執道而往則未嘗相離，平者安之至、泰者平之至。", "noteIds": [ "c037" ], "workTypeSimp": "传", "thesisSimp": "失道而往则不能无害，执道而往则未尝相离，平者安之至、泰者平之至。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "好惡既盡則萬物無害，故至者無不安、無不平、無不泰。", "thesisTrad": "好惡既盡則萬物無害，故至者無不安、無不平、無不泰。", "noteIds": [ "c041" ], "workTypeSimp": "解", "thesisSimp": "好恶既尽则万物无害，故至者无不安、无不平、无不泰。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "以不利利之則常利而不害，故民常安常平常泰；安則無危、平則無詖、泰者通治。", "thesisTrad": "以不利利之則常利而不害，故民常安常平常泰；安則無危、平則無詖、泰者通治。", "noteIds": [ "c043" ], "workTypeSimp": "注", "thesisSimp": "以不利利之则常利而不害，故民常安常平常泰；安则无危、平则无诐、泰者通治。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "忘於物者物亦忘之，故无不安、无不平、无不泰。", "thesisTrad": "忘於物者物亦忘之，故无不安、无不平、无不泰。", "noteIds": [ "c046", "c047" ], "workTypeSimp": "解", "thesisSimp": "忘于物者物亦忘之，故无不安、无不平、无不泰。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "隨其所往安於平泰而不害，此道之用不可既。", "thesisTrad": "隨其所往安於平泰而不害，此道之用不可既。", "noteIds": [ "c051" ], "workTypeSimp": "本义", "thesisSimp": "随其所往安于平泰而不害，此道之用不可既。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "有欲无欲而常者未有變，執大象者之所獨得。", "thesisTrad": "有欲无欲而常者未有變，執大象者之所獨得。", "noteIds": [ "c054", "c055" ], "workTypeSimp": "衍", "thesisSimp": "有欲无欲而常者未有变，执大象者之所独得。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以治國治身雙釋不害，安平落在家國與身體。", "textTrad": "河上公以治國治身雙釋不害，安平落在家國與身體。", "relationSimp": "立论", "textSimp": "河上公以治国治身双释不害，安平落在家国与身体。" }, { "noteId": "c008", "relation": "注", "relationTrad": "注", "text": "王弼以「無形無識、不徧不彰」說道之不害，不從治術立說。", "textTrad": "王弼以「無形無識、不徧不彰」說道之不害，不從治術立說。", "relationSimp": "注", "textSimp": "王弼以「无形无识、不徧不彰」说道之不害，不从治术立说。" }, { "noteId": "c011", "relation": "疏", "relationTrad": "疏", "text": "成玄英分「不害」為拔苦、「安平」為與樂，帶入大乘語彙。", "textTrad": "成玄英分「不害」為拔苦、「安平」為與樂，帶入大乘語彙。", "relationSimp": "疏", "textSimp": "成玄英分「不害」为拔苦、「安平」为与乐，带入大乘语汇。" }, { "noteId": "c019", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏把「平」解作政教和平、「大」解作功業光大，可證所據經文作「大」。", "textTrad": "唐玄宗御疏把「平」解作政教和平、「大」解作功業光大，可證所據經文作「大」。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏把「平」解作政教和平、「大」解作功业光大，可证所据经文作「大」。" }, { "noteId": "c027", "relation": "別解", "relationTrad": "別解", "text": "李榮以油雲膏雨喻道之潤物，安平泰三字轉為身神死生之境。", "textTrad": "李榮以油雲膏雨喻道之潤物，安平泰三字轉為身神死生之境。", "relationSimp": "别解", "textSimp": "李荣以油云膏雨喻道之润物，安平泰三字转为身神死生之境。" }, { "noteId": "c037", "relation": "轉深", "relationTrad": "轉深", "text": "呂惠卿以「失道而往」反照「執道而往」，安平泰乃相忘而不相離。", "textTrad": "呂惠卿以「失道而往」反照「執道而往」，安平泰乃相忘而不相離。", "relationSimp": "转深", "textSimp": "吕惠卿以「失道而往」反照「执道而往」，安平泰乃相忘而不相离。" }, { "noteId": "c043", "relation": "注", "relationTrad": "注", "text": "吳澄以「以不利利之」解不害，把三字落實為政治上的常安常平。", "textTrad": "吳澄以「以不利利之」解不害，把三字落實為政治上的常安常平。", "relationSimp": "注", "textSimp": "吴澄以「以不利利之」解不害，把三字落实为政治上的常安常平。" } ], "nameSimp": "往而不害，安平大", "questionSimp": "「不害」是利而不伤，还是无形不彰？「安平大」三字应合看还是分看？", "introSimp": "河上公以万民归往而不伤害则国安家宁而太平，治身不害神明则身体安而大寿。王弼以道无形无识、不徧不彰，故万物得往而不害妨。成玄英以太为大，苍生往至圣所皆获利益而无损害，安和等大乘之法，不害明其拔苦、安平语其与乐。唐玄宗御注谓物往而不伤害则安于泰平；御疏申以天下慕化而往、帝王以道绥抚，平者政教之和平、大者功业之光大。李荣以油云布而万物润、膏雨降而百草滋，喻归大道而无害，身神不动曰安、死生泯然曰平、彼此玄通曰泰。陆希声以圣人视民如赤子、未尝有以伤之，故天下皆安其夷泰。吕惠卿谓失道而往则其往不能无害，执道而往则虽相忘于道术而未尝相离，平者安之至、泰者平之至。苏辙谓好恶既尽则万物皆无害，故至者无不安、无不平、无不泰。吴澄以不利利之则常利而不害，民得以常安常平常泰，引政和注安则无危、平则无诐、泰者通治。憨山谓忘于物者物亦忘之，故无不安、无不平、无不泰。魏源谓随其所往安于平泰而不害，此道之用不可既。王夫之谓有欲无欲而常者未有变。诸家皆以不害为利而不伤，安平大（泰）为归往者所得之安稳。" }, { "id": "yue-yu-er-guo-ke-zhi", "name": "樂與餌，過客止", "nameTrad": "樂與餌，過客止", "question": "「樂與餌」比喻什麼？「過客止」是說止而不久，還是說止者淺陋？", "questionTrad": "「樂與餌」比喻什麼？「過客止」是說止而不久，還是說止者淺陋？", "intro": "河上公以餌為美、過客為一，人能樂美於道則一留止，一者去盈而處虛、忽忽如過客。王弼謂樂餌能令過客止，而道之出言淡然無味，不足悦目娱耳。成玄英以樂為絲竹宮商、餌為飲食滋味，有聲可悦、有味可玩，故暫過之客逢必止住耽愛。唐玄宗御注謂樂以聲聚、餌以味聚，過客少留非久長；御疏申以人家有音樂飲食則行過之客皆為之留止。李榮以五音之聲為樂、八珍之味為餌、百年寄身為過客，留心絲竹、依身蘭桂則不能執象而欲泰難乎。陸希聲謂樂悦耳、餌適口，旅人留連、行客歡饜，然非其所安、不可久處，引《易》鳥焚其巢、旅人先笑後號咷。呂惠卿謂有樂可樂、有餌可嗜，則止者過客而已。蘇轍謂作樂設餌以待來者豈不足以止過客，然而樂闋餌盡彼將捨之而去。吳澄以樂為歌吹舞蹈之聲容、餌為飲食之味饗燕之禮，客既過去則聲容與味亦止。憨山謂樂餌有味可欲，張之於途雖過客亦止，然暫止不能久留、用之有盡。魏源謂以樂餌譬之，有可欲即有所害，故其用必窮。王夫之謂樂作餌熟則雖有遄行之客而游情以止，所謂「常有欲以觀其徼」。諸家皆以樂餌喻可悦可嗜之物，過客暫止而不能久。", "introTrad": "河上公以餌為美、過客為一，人能樂美於道則一留止，一者去盈而處虛、忽忽如過客。王弼謂樂餌能令過客止，而道之出言淡然無味，不足悦目娱耳。成玄英以樂為絲竹宮商、餌為飲食滋味，有聲可悦、有味可玩，故暫過之客逢必止住耽愛。唐玄宗御注謂樂以聲聚、餌以味聚，過客少留非久長；御疏申以人家有音樂飲食則行過之客皆為之留止。李榮以五音之聲為樂、八珍之味為餌、百年寄身為過客，留心絲竹、依身蘭桂則不能執象而欲泰難乎。陸希聲謂樂悦耳、餌適口，旅人留連、行客歡饜，然非其所安、不可久處，引《易》鳥焚其巢、旅人先笑後號咷。呂惠卿謂有樂可樂、有餌可嗜，則止者過客而已。蘇轍謂作樂設餌以待來者豈不足以止過客，然而樂闋餌盡彼將捨之而去。吳澄以樂為歌吹舞蹈之聲容、餌為飲食之味饗燕之禮，客既過去則聲容與味亦止。憨山謂樂餌有味可欲，張之於途雖過客亦止，然暫止不能久留、用之有盡。魏源謂以樂餌譬之，有可欲即有所害，故其用必窮。王夫之謂樂作餌熟則雖有遄行之客而游情以止，所謂「常有欲以觀其徼」。諸家皆以樂餌喻可悦可嗜之物，過客暫止而不能久。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "餌美、過客一，樂美於道則一留止，去盈處虛如過客。", "thesisTrad": "餌美、過客一，樂美於道則一留止，去盈處虛如過客。", "noteIds": [ "c003" ], "workTypeSimp": "注", "thesisSimp": "饵美、过客一，乐美于道则一留止，去盈处虚如过客。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "樂餌能令過客止，而道言淡然無味，不足悦目娱耳。", "thesisTrad": "樂餌能令過客止，而道言淡然無味，不足悦目娱耳。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "乐饵能令过客止，而道言淡然无味，不足悦目娱耳。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "樂為絲竹宮商、餌為飲食滋味，暫過之客逢必止住耽愛。", "thesisTrad": "樂為絲竹宮商、餌為飲食滋味，暫過之客逢必止住耽愛。", "noteIds": [ "c012" ], "workTypeSimp": "疏", "thesisSimp": "乐为丝竹宫商、饵为饮食滋味，暂过之客逢必止住耽爱。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "樂以聲聚、餌以味聚，過客少留非久長。", "thesisTrad": "樂以聲聚、餌以味聚，過客少留非久長。", "noteIds": [ "c020", "c021" ], "workTypeSimp": "御注", "thesisSimp": "乐以声聚、饵以味聚，过客少留非久长。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "五音八珍與百年寄身相對，留心絲竹則不能執象。", "thesisTrad": "五音八珍與百年寄身相對，留心絲竹則不能執象。", "noteIds": [ "c028" ], "workTypeSimp": "注", "thesisSimp": "五音八珍与百年寄身相对，留心丝竹则不能执象。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "樂悦耳餌適口，旅人留連而不可久處，引《易》鳥焚其巢。", "thesisTrad": "樂悦耳餌適口，旅人留連而不可久處，引《易》鳥焚其巢。", "noteIds": [ "c034" ], "workTypeSimp": "传", "thesisSimp": "乐悦耳饵适口，旅人留连而不可久处，引《易》鸟焚其巢。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "有樂可樂、有餌可嗜，則止者過客而已。", "thesisTrad": "有樂可樂、有餌可嗜，則止者過客而已。", "noteIds": [ "c038" ], "workTypeSimp": "传", "thesisSimp": "有乐可乐、有饵可嗜，则止者过客而已。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "樂闋餌盡則過客捨去，不若執大象以待天下。", "thesisTrad": "樂闋餌盡則過客捨去，不若執大象以待天下。", "noteIds": [ "c042" ], "workTypeSimp": "解", "thesisSimp": "乐阕饵尽则过客舍去，不若执大象以待天下。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "樂餌止客於暫，客過則聲容與味亦止。", "thesisTrad": "樂餌止客於暫，客過則聲容與味亦止。", "noteIds": [ "c044" ], "workTypeSimp": "注", "thesisSimp": "乐饵止客于暂，客过则声容与味亦止。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "樂餌有味可欲，雖過客亦止，然暫止不能久留。", "thesisTrad": "樂餌有味可欲，雖過客亦止，然暫止不能久留。", "noteIds": [ "c048" ], "workTypeSimp": "解", "thesisSimp": "乐饵有味可欲，虽过客亦止，然暂止不能久留。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "有可欲即有所害，其用必窮，故樂餌不如无味之味。", "thesisTrad": "有可欲即有所害，其用必窮，故樂餌不如无味之味。", "noteIds": [ "c052", "c053" ], "workTypeSimp": "本义", "thesisSimp": "有可欲即有所害，其用必穷，故乐饵不如无味之味。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "樂作餌熟則遄行之客游情以止，即「常有欲以觀其徼」。", "thesisTrad": "樂作餌熟則遄行之客游情以止，即「常有欲以觀其徼」。", "noteIds": [ "c054", "c055" ], "workTypeSimp": "衍", "thesisSimp": "乐作饵熟则遄行之客游情以止，即「常有欲以观其徼」。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公以「一」釋過客，把樂餌之止轉為守一留止的修辭。", "textTrad": "河上公以「一」釋過客，把樂餌之止轉為守一留止的修辭。", "relationSimp": "立论", "textSimp": "河上公以「一」释过客，把乐饵之止转为守一留止的修辞。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "王弼以樂餌之止反襯道言之無味，為下句轉折張本。", "textTrad": "王弼以樂餌之止反襯道言之無味，為下句轉折張本。", "relationSimp": "注", "textSimp": "王弼以乐饵之止反衬道言之无味，为下句转折张本。" }, { "noteId": "c012", "relation": "疏", "relationTrad": "疏", "text": "成玄英以「耽愛」點出過客之止是情欲所牽。", "textTrad": "成玄英以「耽愛」點出過客之止是情欲所牽。", "relationSimp": "疏", "textSimp": "成玄英以「耽爱」点出过客之止是情欲所牵。" }, { "noteId": "c021", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏以人家待客為喻，說樂餌只能暫留行客。", "textTrad": "唐玄宗御疏以人家待客為喻，說樂餌只能暫留行客。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏以人家待客为喻，说乐饵只能暂留行客。" }, { "noteId": "c028", "relation": "別解", "relationTrad": "別解", "text": "李榮把「過客」換成百年寄身，樂餌之耽即是生死之迷。", "textTrad": "李榮把「過客」換成百年寄身，樂餌之耽即是生死之迷。", "relationSimp": "别解", "textSimp": "李荣把「过客」换成百年寄身，乐饵之耽即是生死之迷。" }, { "noteId": "c034", "relation": "傳", "relationTrad": "傳", "text": "陸希聲引《易》旅卦「鳥焚其巢」，以旅人號咷戒暫安之不可恃。", "textTrad": "陸希聲引《易》旅卦「鳥焚其巢」，以旅人號咷戒暫安之不可恃。", "relationSimp": "传", "textSimp": "陆希声引《易》旅卦「鸟焚其巢」，以旅人号咷戒暂安之不可恃。" }, { "noteId": "c053", "relation": "本義", "relationTrad": "本義", "text": "魏源以「有可欲即有所害」收束，將樂餌之喻推到「用必窮」的結論。", "textTrad": "魏源以「有可欲即有所害」收束，將樂餌之喻推到「用必窮」的結論。", "relationSimp": "本义", "textSimp": "魏源以「有可欲即有所害」收束，将乐饵之喻推到「用必穷」的结论。" } ], "nameSimp": "乐与饵，过客止", "questionSimp": "「乐与饵」比喻什么？「过客止」是说止而不久，还是说止者浅陋？", "introSimp": "河上公以饵为美、过客为一，人能乐美于道则一留止，一者去盈而处虚、忽忽如过客。王弼谓乐饵能令过客止，而道之出言淡然无味，不足悦目娱耳。成玄英以乐为丝竹宫商、饵为饮食滋味，有声可悦、有味可玩，故暂过之客逢必止住耽爱。唐玄宗御注谓乐以声聚、饵以味聚，过客少留非久长；御疏申以人家有音乐饮食则行过之客皆为之留止。李荣以五音之声为乐、八珍之味为饵、百年寄身为过客，留心丝竹、依身兰桂则不能执象而欲泰难乎。陆希声谓乐悦耳、饵适口，旅人留连、行客欢餍，然非其所安、不可久处，引《易》鸟焚其巢、旅人先笑后号咷。吕惠卿谓有乐可乐、有饵可嗜，则止者过客而已。苏辙谓作乐设饵以待来者岂不足以止过客，然而乐阕饵尽彼将舍之而去。吴澄以乐为歌吹舞蹈之声容、饵为饮食之味飨燕之礼，客既过去则声容与味亦止。憨山谓乐饵有味可欲，张之于途虽过客亦止，然暂止不能久留、用之有尽。魏源谓以乐饵譬之，有可欲即有所害，故其用必穷。王夫之谓乐作饵熟则虽有遄行之客而游情以止，所谓「常有欲以观其徼」。诸家皆以乐饵喻可悦可嗜之物，过客暂止而不能久。" }, { "id": "dao-zhi-chu-kou-yong-zhi-bu-zu-ji", "name": "道之出口，淡乎其無味；用之不足既", "nameTrad": "道之出口，淡乎其無味；用之不足既", "question": "道言何以「無味」？「用之不足既」是說道無形不可見聞，還是說其用無窮？", "questionTrad": "道言何以「無味」？「用之不足既」是說道無形不可見聞，還是說其用無窮？", "intro": "河上公以道出入於口澹澹，非如五味有酸鹹甘苦辛；道無形非若五色可得見、五音可得聞，用道治國則國富民昌、治身則壽命延長而無既盡。王弼謂道之深大，人聞道之言乃更不如樂餌應時感悦人心，然用之不可窮極。成玄英以至道虚寂、其體希夷，出口澹然無味，世人但能淫聽有聲之聲而詎能咀嚼無味之味；至道窈冥、妙絶形色，不可以眼識求，大音希聲、體非商角，故知無用之用其用難盡。唐玄宗御注以道德清淨為教、初出於口澹乎無味，以道鎮靜、初無言教，故視不足見、聽不足聞而用不可既；御疏申以道化無為、澹然平正，不為察察之苛急、無滋彰之法令，故用不可盡。李榮以繁華悦情、虚寂難安釋澹，目色耳聲心利皆有盡，而恬澹之道致之者洞視無不明、洞聽而更聰、運用而不盡。陸希聲以執大象者不以欲樂示人，言之出口淡乎無味、教之入心泊乎不美，然用之不窮、酌之不竭而不可既。呂惠卿謂道之出言淡乎无味而非餌可嗜，視不足見、聽不足聞而非樂可樂，用之豈可既，百姓日用而不知。蘇轍謂執大象以待天下，天下不知好之，雖無臭味形色聲音以悦人而其用不可盡。吳澄謂道非如餌之可飲食、非如樂之有聲容可視聽，然用之則常安常平常泰而無可盡之時。憨山謂道之出口淡乎无味，其體真常故用之不可既，如此用之豈有盡耶。魏源謂大象无象、乃淡乎希微而无用之用其用不窮，无味之味為至味、希聲之聲為大音、无象之象為大象。王夫之謂無情者不可强納有情以為之主，則沖淡晦寂而用无方，斯亦无欲之至。諸家皆以道言無味、非聲非色，而其用無窮。", "introTrad": "河上公以道出入於口澹澹，非如五味有酸鹹甘苦辛；道無形非若五色可得見、五音可得聞，用道治國則國富民昌、治身則壽命延長而無既盡。王弼謂道之深大，人聞道之言乃更不如樂餌應時感悦人心，然用之不可窮極。成玄英以至道虚寂、其體希夷，出口澹然無味，世人但能淫聽有聲之聲而詎能咀嚼無味之味；至道窈冥、妙絶形色，不可以眼識求，大音希聲、體非商角，故知無用之用其用難盡。唐玄宗御注以道德清淨為教、初出於口澹乎無味，以道鎮靜、初無言教，故視不足見、聽不足聞而用不可既；御疏申以道化無為、澹然平正，不為察察之苛急、無滋彰之法令，故用不可盡。李榮以繁華悦情、虚寂難安釋澹，目色耳聲心利皆有盡，而恬澹之道致之者洞視無不明、洞聽而更聰、運用而不盡。陸希聲以執大象者不以欲樂示人，言之出口淡乎無味、教之入心泊乎不美，然用之不窮、酌之不竭而不可既。呂惠卿謂道之出言淡乎无味而非餌可嗜，視不足見、聽不足聞而非樂可樂，用之豈可既，百姓日用而不知。蘇轍謂執大象以待天下，天下不知好之，雖無臭味形色聲音以悦人而其用不可盡。吳澄謂道非如餌之可飲食、非如樂之有聲容可視聽，然用之則常安常平常泰而無可盡之時。憨山謂道之出口淡乎无味，其體真常故用之不可既，如此用之豈有盡耶。魏源謂大象无象、乃淡乎希微而无用之用其用不窮，无味之味為至味、希聲之聲為大音、无象之象為大象。王夫之謂無情者不可强納有情以為之主，則沖淡晦寂而用无方，斯亦无欲之至。諸家皆以道言無味、非聲非色，而其用無窮。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "道澹澹非如五味，無形非若五色五音，用道治國治身而無既盡。", "thesisTrad": "道澹澹非如五味，無形非若五色五音，用道治國治身而無既盡。", "noteIds": [ "c004", "c005", "c006" ], "workTypeSimp": "注", "thesisSimp": "道澹澹非如五味，无形非若五色五音，用道治国治身而无既尽。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "道言不如樂餌之感人，然其用不可窮極。", "thesisTrad": "道言不如樂餌之感人，然其用不可窮極。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "道言不如乐饵之感人，然其用不可穷极。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "至道虚寂希夷、非聲非色，知無用之用其用難盡。", "thesisTrad": "至道虚寂希夷、非聲非色，知無用之用其用難盡。", "noteIds": [ "c013", "c014", "c015" ], "workTypeSimp": "疏", "thesisSimp": "至道虚寂希夷、非声非色，知无用之用其用难尽。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "道德清淨為教則澹乎無味，以道鎮靜故用不可既。", "thesisTrad": "道德清淨為教則澹乎無味，以道鎮靜故用不可既。", "noteIds": [ "c022", "c023", "c024", "c025" ], "workTypeSimp": "御注", "thesisSimp": "道德清净为教则澹乎无味，以道镇静故用不可既。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "繁華悦情、虚寂難安，恬澹之道則洞視洞聽而運用不盡。", "thesisTrad": "繁華悦情、虚寂難安，恬澹之道則洞視洞聽而運用不盡。", "noteIds": [ "c029", "c030", "c031" ], "workTypeSimp": "注", "thesisSimp": "繁华悦情、虚寂难安，恬澹之道则洞视洞听而运用不尽。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "不以欲樂示人，故言淡而教不美，然用之不窮、酌之不竭。", "thesisTrad": "不以欲樂示人，故言淡而教不美，然用之不窮、酌之不竭。", "noteIds": [ "c035" ], "workTypeSimp": "传", "thesisSimp": "不以欲乐示人，故言淡而教不美，然用之不穷、酌之不竭。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道言非餌可嗜、非樂可樂，用之豈可既，百姓日用而不知。", "thesisTrad": "道言非餌可嗜、非樂可樂，用之豈可既，百姓日用而不知。", "noteIds": [ "c039" ], "workTypeSimp": "传", "thesisSimp": "道言非饵可嗜、非乐可乐，用之岂可既，百姓日用而不知。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "執大象以待天下，雖無臭味形色聲音以悦人而其用不可盡。", "thesisTrad": "執大象以待天下，雖無臭味形色聲音以悦人而其用不可盡。", "noteIds": [ "c042" ], "workTypeSimp": "解", "thesisSimp": "执大象以待天下，虽无臭味形色声音以悦人而其用不可尽。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道非如樂餌之可視聽飲食，然用之則常安常平而無可盡之時。", "thesisTrad": "道非如樂餌之可視聽飲食，然用之則常安常平而無可盡之時。", "noteIds": [ "c045" ], "workTypeSimp": "注", "thesisSimp": "道非如乐饵之可视听饮食，然用之则常安常平而无可尽之时。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "道出口淡乎无味，其體真常故用之不可既，豈有盡耶。", "thesisTrad": "道出口淡乎无味，其體真常故用之不可既，豈有盡耶。", "noteIds": [ "c049", "c050" ], "workTypeSimp": "解", "thesisSimp": "道出口淡乎无味，其体真常故用之不可既，岂有尽耶。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "大象无象、淡乎希微，无用之用不窮；无味之味為至味。", "thesisTrad": "大象无象、淡乎希微，无用之用不窮；无味之味為至味。", "noteIds": [ "c052", "c053" ], "workTypeSimp": "本义", "thesisSimp": "大象无象、淡乎希微，无用之用不穷；无味之味为至味。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "無情者不可强納有情以為主，則沖淡晦寂而用无方。", "thesisTrad": "無情者不可强納有情以為主，則沖淡晦寂而用无方。", "noteIds": [ "c055" ], "workTypeSimp": "衍", "thesisSimp": "无情者不可强纳有情以为主，则冲淡晦寂而用无方。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公以「澹澹非如五味」立無味之訓，並以治國治身分疏其用。", "textTrad": "河上公以「澹澹非如五味」立無味之訓，並以治國治身分疏其用。", "relationSimp": "立论", "textSimp": "河上公以「澹澹非如五味」立无味之训，并以治国治身分疏其用。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "王弼以「道之深大」總起，說道言不如樂餌感人而其用不可窮極。", "textTrad": "王弼以「道之深大」總起，說道言不如樂餌感人而其用不可窮極。", "relationSimp": "注", "textSimp": "王弼以「道之深大」总起，说道言不如乐饵感人而其用不可穷极。" }, { "noteId": "c013", "relation": "疏", "relationTrad": "疏", "text": "成玄英借「淫聽有聲之聲」反問，將無味提升為對世人的嘆息。", "textTrad": "成玄英借「淫聽有聲之聲」反問，將無味提升為對世人的嘆息。", "relationSimp": "疏", "textSimp": "成玄英借「淫听有声之声」反问，将无味提升为对世人的叹息。" }, { "noteId": "c015", "relation": "轉深", "relationTrad": "轉深", "text": "成玄英以鏡照谷響設喻，說無用之用其用難盡。", "textTrad": "成玄英以鏡照谷響設喻，說無用之用其用難盡。", "relationSimp": "转深", "textSimp": "成玄英以镜照谷响设喻，说无用之用其用难尽。" }, { "noteId": "c023", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏以「不言無為之教」解出口無味，歸於政教清淨。", "textTrad": "唐玄宗御疏以「不言無為之教」解出口無味，歸於政教清淨。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏以「不言无为之教」解出口无味，归于政教清净。" }, { "noteId": "c029", "relation": "別解", "relationTrad": "別解", "text": "李榮以「情悦為美、不安為澹」重新界定無味，從人情立說。", "textTrad": "李榮以「情悦為美、不安為澹」重新界定無味，從人情立說。", "relationSimp": "别解", "textSimp": "李荣以「情悦为美、不安为澹」重新界定无味，从人情立说。" }, { "noteId": "c035", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以「教之入心泊乎不美」補足道言之淡，而用終不可竭。", "textTrad": "陸希聲以「教之入心泊乎不美」補足道言之淡，而用終不可竭。", "relationSimp": "传", "textSimp": "陆希声以「教之入心泊乎不美」补足道言之淡，而用终不可竭。" }, { "noteId": "c050", "relation": "解", "relationTrad": "解", "text": "憨山歸結到治術：執大象而恬淡无為，則天下樂推而不厭、用豈有盡。", "textTrad": "憨山歸結到治術：執大象而恬淡无為，則天下樂推而不厭、用豈有盡。", "relationSimp": "解", "textSimp": "憨山归结到治术：执大象而恬淡无为，则天下乐推而不厌、用岂有尽。" }, { "noteId": "c053", "relation": "本義", "relationTrad": "本義", "text": "魏源以「无味之味為至味」一語收束全章，並推及四海皆準。", "textTrad": "魏源以「无味之味為至味」一語收束全章，並推及四海皆準。", "relationSimp": "本义", "textSimp": "魏源以「无味之味为至味」一语收束全章，并推及四海皆准。" } ], "nameSimp": "道之出口，淡乎其无味；用之不足既", "questionSimp": "道言何以「无味」？「用之不足既」是说道无形不可见闻，还是说其用无穷？", "introSimp": "河上公以道出入于口澹澹，非如五味有酸咸甘苦辛；道无形非若五色可得见、五音可得闻，用道治国则国富民昌、治身则寿命延长而无既尽。王弼谓道之深大，人闻道之言乃更不如乐饵应时感悦人心，然用之不可穷极。成玄英以至道虚寂、其体希夷，出口澹然无味，世人但能淫听有声之声而讵能咀嚼无味之味；至道窈冥、妙绝形色，不可以眼识求，大音希声、体非商角，故知无用之用其用难尽。唐玄宗御注以道德清净为教、初出于口澹乎无味，以道镇静、初无言教，故视不足见、听不足闻而用不可既；御疏申以道化无为、澹然平正，不为察察之苛急、无滋彰之法令，故用不可尽。李荣以繁华悦情、虚寂难安释澹，目色耳声心利皆有尽，而恬澹之道致之者洞视无不明、洞听而更聪、运用而不尽。陆希声以执大象者不以欲乐示人，言之出口淡乎无味、教之入心泊乎不美，然用之不穷、酌之不竭而不可既。吕惠卿谓道之出言淡乎无味而非饵可嗜，视不足见、听不足闻而非乐可乐，用之岂可既，百姓日用而不知。苏辙谓执大象以待天下，天下不知好之，虽无臭味形色声音以悦人而其用不可尽。吴澄谓道非如饵之可饮食、非如乐之有声容可视听，然用之则常安常平常泰而无可尽之时。憨山谓道之出口淡乎无味，其体真常故用之不可既，如此用之岂有尽耶。魏源谓大象无象、乃淡乎希微而无用之用其用不穷，无味之味为至味、希声之声为大音、无象之象为大象。王夫之谓无情者不可强纳有情以为之主，则冲淡晦寂而用无方，斯亦无欲之至。诸家皆以道言无味、非声非色，而其用无穷。" } ], "requiredSources": [ "wangbi", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.898Z", "keyPrefix": "laozi-35", "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-35", "slug": "35", "order": 35, "title": "第三十五章", "titleSimp": "第三十五章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「執大象，天下往」發端，五句轉進：往而不害、安平大；樂與餌、過客止；道之出口、淡乎無味；末以「視之不足見，聽之不足聞，用之不足既」收束。十二家注疏並觀：河上公以「象，道也」釋大象、以「客止」喻樂餌之感人；王弼注大象為天象之母，謂道深大、用之不可窮極；成玄英以「大象無形」、往者歸往為說；唐玄宗御注御疏以「道之為象，無形無名」、樂餌止客、道淡無味分釋；李榮以「執，持也」、道無形聲、用之不竭立論；陸希聲以「大象者，道也」、樂餌喻俗、淡味喻道；呂惠卿謂「大象無形」，往者不知其所往；蘇轍以「道無形，故謂之象」、樂餌止客而道無味為說；吳澄以「大象，道也」、往而不害為安平大；憨山以「大象無形」、執之則天下歸往為宗；魏源本義引蘇轍、呂惠卿諸家，以道淡無味、用之不竭為說；王夫之謂「象者，變化之謂」、樂餌止客而道無聲無臭。河上公此章六條、王弼三條、成玄英六條、唐玄宗十條、李榮六條、陸希聲四條、呂惠卿四條、蘇轍三條、吳澄三條、憨山五條、魏源三條、王夫之二條；嚴遵《玄德纂疏》卷十無第三十五章輯文、俞樾僅第一章有按語，故十二家。吳澄、魏源以此章為其第三十章；王弼本作「安平大」「用之不足既」，與諸本「安平泰」「用之不可既」異，並見校記。", "summarySimp": "以「执大象，天下往」发端，五句转进：往而不害、安平大；乐与饵、过客止；道之出口、淡乎无味；末以「视之不足见，听之不足闻，用之不足既」收束。十二家注疏并观：河上公以「象，道也」释大象、以「客止」喻乐饵之感人；王弼注大象为天象之母，谓道深大、用之不可穷极；成玄英以「大象无形」、往者归往为说；唐玄宗御注御疏以「道之为象，无形无名」、乐饵止客、道淡无味分释；李荣以「执，持也」、道无形声、用之不竭立论；陆希声以「大象者，道也」、乐饵喻俗、淡味喻道；吕惠卿谓「大象无形」，往者不知其所往；苏辙以「道无形，故谓之象」、乐饵止客而道无味为说；吴澄以「大象，道也」、往而不害为安平大；憨山以「大象无形」、执之则天下归往为宗；魏源本义引苏辙、吕惠卿诸家，以道淡无味、用之不竭为说；王夫之谓「象者，变化之谓」、乐饵止客而道无声无臭。河上公此章六条、王弼三条、成玄英六条、唐玄宗十条、李荣六条、陆希声四条、吕惠卿四条、苏辙三条、吴澄三条、憨山五条、魏源三条、王夫之二条；严遵《玄德纂疏》卷十无第三十五章辑文、俞樾仅第一章有按语，故十二家。吴澄、魏源以此章为其第三十章；王弼本作「安平大」「用之不足既」，与诸本「安平泰」「用之不可既」异，并见校记。", "dataFile": "data/chapters/laozi-35.json", "relationsFile": "data/commentary-relations-laozi-35.json", "url": "/laozi/35/", "orderLabel": "第三十五", "volumeId": "daojing", "part": "道經", "partSimp": "道经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005" ], "count": 5 } ], "coverage": { "sentences": 5, "paragraphs": 1, "notes": { "covered": 5, "total": 5, "percent": 100 }, "charNotes": { "covered": 5, "total": 5, "percent": 100 }, "collations": { "covered": 5, "total": 5, "percent": 100, "count": 11 }, "translations": { "covered": 5, "total": 5, "percent": 100 } } }