{ "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-36", "no": 36, "part": "道經", "partSimp": "道经", "title": "第三十六章", "titleSimp": "第三十六章", "intro": "《老子》第三十六章，河上公題「微明」，唐玄宗題「將欲翕之章第三十六」，呂惠卿、蘇轍題「將欲歙之章第三十六」。全章五句：首言將欲歙之、必固張之，將欲弱之、必固强之；次言將欲廢之、必固興之，將欲奪之、必固與之；次言是謂微明；次言柔弱勝剛强；末言魚不可脱於淵、國之利器不可以示人。河上公以先開張之者欲極其奢淫，先强大之者欲使遇禍，先興之者欲使其驕危，先與之者欲使極其貪心，此四者其道微其效明；柔弱乆長而剛强先亡；魚脱於淵為去剛得柔、不可復制，利器謂權道，治國權者不可以示執事之臣，治身道者不可以示非其人。王弼以將欲除强梁、去暴亂當以此四者，因物之性、令其自戮，不假刑為大，故曰微明；利器為利國之器，示人者任刑，刑以利國則失。成玄英以行權攝化釋四對，引老君西入罽賓化胡之事；以柔弱為實道、剛强為權智，實智勝權；以魚藏於水、權隱於心明不可示人。唐玄宗御注以權反經而合義，君子行權貴於合義、小人用之則為詐譎，引「正言若反」「巽以行權」；御疏申以聖人量眾生根性、以權實覆却相明，翕斂情欲先開張極其侈心；以巽順謙卑行權，柔弱之道能制勝剛强；以魚之在水猶主之秉權，權道示非其人則竊弄而為詐譎。嚴遵以四者明絶聖而德自起、廢智而化自行，翕天下之心而使自張、弱天下之志而使自强。李榮以塞兌閉門、縱其開兌而濟事釋歙張，以柔弱生之徒、剛强死之徒明强弱，以物極自反明廢興，以惡積滅身明奪與；以權道順而不違故言柔弱，竟能制於剛强故言勝。陸希聲以權實相濟立說，實以順常為體、權以反經為用，因利欲之心以行歙張之術，引文王事紂、武王觀兵為證；以巽順行權、柔弱制剛强；以權為國家之利器，必深藏密用、不可顯示於人。呂惠卿以天之道、物之理、人之事其勢未嘗不如此，於張知歙、於强知弱、於興知廢、於與知奪，非知幾者不能與；无形而柔弱者制有形而剛强者，人不可離柔弱猶魚不可脱於淵。蘇轍以未嘗與之而遽奪則勢不極、理不足，聖人乘理、世俗用智；聖人知剛强不足恃故以柔弱自處，以不校坐待其斃；魚託深淵則强者莫能執，聖人居柔弱而剛强者莫能傷。吳澄以反者道之動、玄德與物反矣為說，借此八者相及之四事設譬，歸宿在「柔勝剛，弱勝强」六字；微明者微其明，匿其可見而使之不可見，猶前章言襲明；魚脱於淵則易制，利器示人則人效之。憨山以物勢極則反為說，日昃必盛赫、月缺必極盈、燈滅必熾明，固張者翕之象、固强者弱之萌；柔弱為國之利器，人主但可恭默自處，不可揭示於人。魏源以此書為君子待小人之術，柔勝剛、弱勝强是其本旨；將欲如彼者殺機也，必固如此者密用也；魚不可脱於淵喻密用不可失，利器不可示人喻殺機不可露；並存《韓非子》《說苑》異文。王夫之以函道自適、抱道自存為說，如魚之自遂於淵；有倚有名、唯恐不示人則道滯而天下測其窮，故天下死於道而常用此器。本站以王弼《老子注》為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、嚴遵指歸、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯。嚴遵此章《玄德纂疏》卷十存「嚴曰」一條，故仍列；俞樾《諸子平議》此章未列。吳澄、魏源以此章為其第三十一章。", "introSimp": "《老子》第三十六章，河上公题「微明」，唐玄宗题「将欲翕之章第三十六」，吕惠卿、苏辙题「将欲歙之章第三十六」。全章五句：首言将欲歙之、必固张之，将欲弱之、必固强之；次言将欲废之、必固兴之，将欲夺之、必固与之；次言是谓微明；次言柔弱胜刚强；末言鱼不可脱于渊、国之利器不可以示人。河上公以先开张之者欲极其奢淫，先强大之者欲使遇祸，先兴之者欲使其骄危，先与之者欲使极其贪心，此四者其道微其效明；柔弱乆长而刚强先亡；鱼脱于渊为去刚得柔、不可复制，利器谓权道，治国权者不可以示执事之臣，治身道者不可以示非其人。王弼以将欲除强梁、去暴乱当以此四者，因物之性、令其自戮，不假刑为大，故曰微明；利器为利国之器，示人者任刑，刑以利国则失。成玄英以行权摄化释四对，引老君西入罽宾化胡之事；以柔弱为实道、刚强为权智，实智胜权；以鱼藏于水、权隐于心明不可示人。唐玄宗御注以权反经而合义，君子行权贵于合义、小人用之则为诈谲，引「正言若反」「巽以行权」；御疏申以圣人量众生根性、以权实覆却相明，翕敛情欲先开张极其侈心；以巽顺谦卑行权，柔弱之道能制胜刚强；以鱼之在水犹主之秉权，权道示非其人则窃弄而为诈谲。严遵以四者明绝圣而德自起、废智而化自行，翕天下之心而使自张、弱天下之志而使自强。李荣以塞兑闭门、纵其开兑而济事释歙张，以柔弱生之徒、刚强死之徒明强弱，以物极自反明废兴，以恶积灭身明夺与；以权道顺而不违故言柔弱，竟能制于刚强故言胜。陆希声以权实相济立说，实以顺常为体、权以反经为用，因利欲之心以行歙张之术，引文王事纣、武王观兵为证；以巽顺行权、柔弱制刚强；以权为国家之利器，必深藏密用、不可显示于人。吕惠卿以天之道、物之理、人之事其势未尝不如此，于张知歙、于强知弱、于兴知废、于与知夺，非知几者不能与；无形而柔弱者制有形而刚强者，人不可离柔弱犹鱼不可脱于渊。苏辙以未尝与之而遽夺则势不极、理不足，圣人乘理、世俗用智；圣人知刚强不足恃故以柔弱自处，以不校坐待其毙；鱼托深渊则强者莫能执，圣人居柔弱而刚强者莫能伤。吴澄以反者道之动、玄德与物反矣为说，借此八者相及之四事设譬，归宿在「柔胜刚，弱胜强」六字；微明者微其明，匿其可见而使之不可见，犹前章言袭明；鱼脱于渊则易制，利器示人则人效之。憨山以物势极则反为说，日昃必盛赫、月缺必极盈、灯灭必炽明，固张者翕之象、固强者弱之萌；柔弱为国之利器，人主但可恭默自处，不可揭示于人。魏源以此书为君子待小人之术，柔胜刚、弱胜强是其本旨；将欲如彼者杀机也，必固如此者密用也；鱼不可脱于渊喻密用不可失，利器不可示人喻杀机不可露；并存《韩非子》《说苑》异文。王夫之以函道自适、抱道自存为说，如鱼之自遂于渊；有倚有名、唯恐不示人则道滞而天下测其穷，故天下死于道而常用此器。本站以王弼《老子注》为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、严遵指归、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译。严遵此章《玄德纂疏》卷十存「严曰」一条，故仍列；俞樾《诸子平议》此章未列。吴澄、魏源以此章为其第三十一章。", "guide": "點擊任一句可展開句注；點擊字詞可看本句訓釋；按「諸家並觀」可將同一句的舊注並列對讀，本章十三家舊注。河上公、王弼、成玄英、唐玄宗、李榮、蘇轍、吳澄逐句或分段分疏；陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋，本站按文義分條。嚴遵《指歸》此章存《玄德纂疏》卷十「嚴曰」一條，附於四對之後；俞樾《諸子平議》此章未列。", "guideSimp": "点击任一句可展开句注；点击字词可看本句训释；按「诸家并观」可将同一句的旧注并列对读，本章十三家旧注。河上公、王弼、成玄英、唐玄宗、李荣、苏辙、吴澄逐句或分段分疏；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。严遵《指归》此章存《玄德纂疏》卷十「严曰」一条，附于四对之后；俞樾《诸子平议》此章未列。", "slug": "36", "order": 36, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「將欲歙之，必固張之」發端，五句轉進：將欲弱之、必固强之，將欲廢之、必固興之，將欲奪之、必固與之，是謂微明，柔弱勝剛强，末以「魚不可脱於淵，國之利器不可以示人」收束。十三家注疏並觀：河上公以先開張者欲極其奢淫、先强大者欲使遇禍，此四者其道微其效明，柔弱乆長而剛强先亡；王弼以因物之性、令其自戮釋四對，不假刑為大故曰微明；成玄英以行權攝化、柔弱為實道而剛强為權智立說；唐玄宗御注以權反經而合義，御疏以權實覆却相明、巽順行權；嚴遵以四者明絶聖而德自起、廢智而化自行；李榮以塞兌閉門、柔弱生之徒立論；陸希聲以權實相濟、實順常而權反經為說；呂惠卿謂天之道物之理人之事其勢未嘗不如此，於張知歙、於强知弱；蘇轍以聖人乘理、知剛强不足恃故以柔弱自處；吳澄以反者道之動、玄德與物反矣為說，歸宿在「柔勝剛，弱勝强」六字；憨山以物勢極則反、柔弱為國之利器為宗；魏源以此書為君子待小人之術，殺機密用、利器不可示人；王夫之以函道自適、抱道自存為說。河上公三注、王弼二注、成玄英三注、唐玄宗御注御疏六注、嚴遵一輯文、李榮三注、陸希聲三注、呂惠卿三注、蘇轍三注、吳澄三注、憨山二注、魏源四注、王夫之一注；王弼「柔弱勝剛强」句無注，故第三組議題王弼不列。吳澄、魏源以此章為其第三十一章；王弼本作「柔弱勝剛强」「魚不可脱於淵」「國之利器不可以示人」，蘇轍、吳澄作「柔勝剛，弱勝强」，魏源從《韓非子》作「深淵」、從《說苑》作「邦之利器不可以借人」，並見校記。", "summarySimp": "以「将欲歙之，必固张之」发端，五句转进：将欲弱之、必固强之，将欲废之、必固兴之，将欲夺之、必固与之，是谓微明，柔弱胜刚强，末以「鱼不可脱于渊，国之利器不可以示人」收束。十三家注疏并观：河上公以先开张者欲极其奢淫、先强大者欲使遇祸，此四者其道微其效明，柔弱乆长而刚强先亡；王弼以因物之性、令其自戮释四对，不假刑为大故曰微明；成玄英以行权摄化、柔弱为实道而刚强为权智立说；唐玄宗御注以权反经而合义，御疏以权实覆却相明、巽顺行权；严遵以四者明绝圣而德自起、废智而化自行；李荣以塞兑闭门、柔弱生之徒立论；陆希声以权实相济、实顺常而权反经为说；吕惠卿谓天之道物之理人之事其势未尝不如此，于张知歙、于强知弱；苏辙以圣人乘理、知刚强不足恃故以柔弱自处；吴澄以反者道之动、玄德与物反矣为说，归宿在「柔胜刚，弱胜强」六字；憨山以物势极则反、柔弱为国之利器为宗；魏源以此书为君子待小人之术，杀机密用、利器不可示人；王夫之以函道自适、抱道自存为说。河上公三注、王弼二注、成玄英三注、唐玄宗御注御疏六注、严遵一辑文、李荣三注、陆希声三注、吕惠卿三注、苏辙三注、吴澄三注、憨山二注、魏源四注、王夫之一注；王弼「柔弱胜刚强」句无注，故第三组议题王弼不列。吴澄、魏源以此章为其第三十一章；王弼本作「柔弱胜刚强」「鱼不可脱于渊」「国之利器不可以示人」，苏辙、吴澄作「柔胜刚，弱胜强」，魏源从《韩非子》作「深渊」、从《说苑》作「邦之利器不可以借人」，并见校记。", "dataFile": "data/chapters/laozi-36.json", "relationsFile": "data/commentary-relations-laozi-36.json", "url": "/laozi/36/", "volumeId": "daojing", "volumeTitle": "道經", "volumeTitleSimp": "道经", "orderLabel": "第三十六" }, "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》、嚴遵《道德真經指歸》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》諸本對校；河上公、成玄英、唐玄宗、李榮此章據《玄德纂疏》卷十所引，嚴遵輯文亦見同卷", "punctuation": "數字轉錄所附現代標點，本站僅作閱讀輔助，尚未逐字復核原刻", "digital": "中華典藏網、識典古籍、大道家園公開轉錄、Kanripo 漢籍全文資料庫（僅作文字底本）", "caution": "王弼底本作「將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明。柔弱勝剛强。魚不可脱於淵，國之利器不可以示人」；河上公題「微明」，唐玄宗題「將欲翕之章第三十六」，吳澄、魏源以此章為其第三十一章。諸本異文：《經典釋文》云「歙作翕，或又作給」，河上公本作「翕」，唐玄宗御注御疏標題亦作「翕」，魏源校記云「河上作翕」；王夫之《老子衍》「固」作「故」、「奪」作「取」；蘇轍、吳澄作「柔勝剛，弱勝强」，魏源從《韓非子》亦作「柔勝剛，弱勝强」，校記云「王弼、河上作柔弱勝剛强，傅奕兩勝上各有之字」；魏源從《韓非子》作「魚不可脱於深淵」，校記云「各本無深字」，傅奕「脱」作「侻」；魏源末句從《說苑·君道》作「邦之利器不可以借人」，校記云「各家邦作國，避漢諱改也」「各家皆作示」。嚴遵《指歸》道經原卷缺佚，《玄德纂疏》卷十「嚴曰」一條輯入本章；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》、严遵《道德真经指归》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》诸本对校；河上公、成玄英、唐玄宗、李荣此章据《玄德纂疏》卷十所引，严遵辑文亦见同卷", "punctuationSimp": "数字转录所附现代标点，本站仅作阅读辅助，尚未逐字复核原刻", "digitalSimp": "中华典藏网、识典古籍、大道家园公开转录、Kanripo 汉籍全文资料库（仅作文字底本）", "cautionSimp": "王弼底本作「将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明。柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人」；河上公题「微明」，唐玄宗题「将欲翕之章第三十六」，吴澄、魏源以此章为其第三十一章。诸本异文：《经典释文》云「歙作翕，或又作给」，河上公本作「翕」，唐玄宗御注御疏标题亦作「翕」，魏源校记云「河上作翕」；王夫之《老子衍》「固」作「故」、「夺」作「取」；苏辙、吴澄作「柔胜刚，弱胜强」，魏源从《韩非子》亦作「柔胜刚，弱胜强」，校记云「王弼、河上作柔弱胜刚强，傅奕两胜上各有之字」；魏源从《韩非子》作「鱼不可脱于深渊」，校记云「各本无深字」，傅奕「脱」作「侻」；魏源末句从《说苑·君道》作「邦之利器不可以借人」，校记云「各家邦作国，避汉讳改也」「各家皆作示」。严遵《指归》道经原卷缺佚，《玄德纂疏》卷十「严曰」一条辑入本章；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": 37, "charNotes": 11, "collations": 9 } }, "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「微明」，以先開張者欲極其奢淫、先强大者欲使遇禍、先興之者欲使其驕危、先與之者欲使極其貪心，四者其道微其效明；柔弱者乆長、剛强者先亡；魚脱於淵為去剛得柔、不可復制，利器謂權道，治國權者不可示執事之臣、治身道者不可示非其人。此章據《玄德纂疏》卷十所引。", "count": 3, "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「微明」，以先开张者欲极其奢淫、先强大者欲使遇祸、先兴之者欲使其骄危、先与之者欲使极其贪心，四者其道微其效明；柔弱者乆长、刚强者先亡；鱼脱于渊为去刚得柔、不可复制，利器谓权道，治国权者不可示执事之臣、治身道者不可示非其人。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；此章注凡二條。將欲除强梁、去暴亂當以此四者，因物之性、令其自戮，不假刑為大，故曰微明；利器為利國之器，唯因物之性、不假形以理物，示人者任刑，刑以利國則失。「柔弱勝剛强」句無注。此章注據《道藏》本王弼《老子注》。", "count": 2, "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；此章注凡二条。将欲除强梁、去暴乱当以此四者，因物之性、令其自戮，不假刑为大，故曰微明；利器为利国之器，唯因物之性、不假形以理物，示人者任刑，刑以利国则失。「柔弱胜刚强」句无注。此章注据《道藏》本王弼《老子注》。", "shortSimp": "王注" }, { "id": "chengxuanying", "name": "成玄英疏", "short": "成疏", "author": "成玄英", "work": "老子道德經義疏", "era": "唐", "years": "約 608–669", "color": "#6b7a4a", "desc": "以重玄雙遣為宗；此章《玄德纂疏》卷十存三條，以行權攝化釋四對，歙斂貪染者必先開張縱任，引老君西入罽賓化胡之事；以柔弱為實道、剛强為權智，實智勝權；以魚藏於水、權隱於心明權不可示人。", "count": 3, "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》卷十存三条，以行权摄化释四对，歙敛贪染者必先开张纵任，引老君西入罽宾化胡之事；以柔弱为实道、刚强为权智，实智胜权；以鱼藏于水、权隐于心明权不可示人。", "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；御注以權反經而合義，君子行權貴於合義、小人用之則為詐譎，引「正言若反」「巽以行權」；欲量眾生根性，故以權實覆却相照，歙斂情欲先開張極其侈心，此道甚微而效則明著；巽順可以行權、權行即能制物，故柔弱者必勝於剛强；利器為權道，示非其人則竊以為詐譎。御疏申以權實覆却相明，巽順謙卑可行權道；魚之在水猶主之秉權，失權則為人所擒。此章據《玄德纂疏》卷十所引御注御疏。", "count": 6, "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；御注以权反经而合义，君子行权贵于合义、小人用之则为诈谲，引「正言若反」「巽以行权」；欲量众生根性，故以权实覆却相照，歙敛情欲先开张极其侈心，此道甚微而效则明着；巽顺可以行权、权行即能制物，故柔弱者必胜于刚强；利器为权道，示非其人则窃以为诈谲。御疏申以权实覆却相明，巽顺谦卑可行权道；鱼之在水犹主之秉权，失权则为人所擒。此章据《玄德纂疏》卷十所引御注御疏。", "shortSimp": "御注" }, { "id": "yanzun", "name": "嚴遵指歸", "short": "嚴指歸", "author": "嚴遵", "work": "道德真經指歸", "era": "漢", "years": "約前 83–10", "color": "#7a5c3e", "desc": "道經原卷缺卷一至六，此章《玄德纂疏》卷十存「嚴曰」一條：明絶聖而德自起、廢智而化自行，翕天下之心而使自張、弱天下之志而使自强。", "count": 1, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "道经原卷缺卷一至六，此章《玄德纂疏》卷十存「严曰」一条：明绝圣而德自起、废智而化自行，翕天下之心而使自张、弱天下之志而使自强。", "shortSimp": "严指归" }, { "id": "lirong", "name": "李榮注", "short": "李注", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "生卒不詳", "color": "#4f6b7a", "desc": "唐初道士，以重玄遣執解《老》；此章以塞兌閉門而愚夫不服、縱其開兌而濟事釋歙張，以柔弱生之徒、剛强死之徒明强弱，以物極自反明廢興，以惡積滅身明奪與；微隱密也、明智慧也，權道是隱密明智；柔弱順而不違，竟能制於剛强；魚之游泳事藉江湖，利器示人則危殆。此章據《玄德纂疏》卷十所引。", "count": 3, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "生卒不详", "descSimp": "唐初道士，以重玄遣执解《老》；此章以塞兑闭门而愚夫不服、纵其开兑而济事释歙张，以柔弱生之徒、刚强死之徒明强弱，以物极自反明废兴，以恶积灭身明夺与；微隐密也、明智慧也，权道是隐密明智；柔弱顺而不违，竟能制于刚强；鱼之游泳事藉江湖，利器示人则危殆。此章据《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，以權實相濟立說，實以順常為體、權以反經為用，因利欲之心以行歙張之術，引文王事紂、武王觀兵為證；以巽順行權、柔弱制剛强；以權為國家之利器，必深藏密用、不可顯示於人，引《易》乾九四、坤六四及孔子「可與權」之語。", "count": 3, "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，以权实相济立说，实以顺常为体、权以反经为用，因利欲之心以行歙张之术，引文王事纣、武王观兵为证；以巽顺行权、柔弱制刚强；以权为国家之利器，必深藏密用、不可显示于人，引《易》干九四、坤六四及孔子「可与权」之语。", "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，以天之道、物之理、人之事其勢未嘗不如此，於張知歙、於强知弱、於興知廢、於與知奪，非知幾者不能與，故曰微明；无形而柔弱者制有形而剛强者，柔弱之勝剛强明矣；人不可離柔弱猶魚不可脱於淵，操利器以馭天下國家者常在无形之際，故不可示人。", "count": 3, "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，以天之道、物之理、人之事其势未尝不如此，于张知歙、于强知弱、于兴知废、于与知夺，非知几者不能与，故曰微明；无形而柔弱者制有形而刚强者，柔弱之胜刚强明矣；人不可离柔弱犹鱼不可脱于渊，操利器以驭天下国家者常在无形之际，故不可示人。", "shortSimp": "吕传" }, { "id": "suzhe", "name": "蘇轍老子解", "short": "蘇解", "author": "蘇轍", "work": "老子解", "era": "北宋", "years": "1039–1112", "color": "#4a6a6a", "desc": "此章分段作注，以未嘗與之而遽奪則勢不極、理不足，聖人乘理而世俗用智；聖人知剛强之不足恃故以柔弱自處，以不校坐待其斃，非有意勝物；魚託深淵則强者莫能執，聖人居柔弱而剛强者莫能傷，又能以前制其後，故為天下之利器。", "count": 3, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "此章分段作注，以未尝与之而遽夺则势不极、理不足，圣人乘理而世俗用智；圣人知刚强之不足恃故以柔弱自处，以不校坐待其毙，非有意胜物；鱼托深渊则强者莫能执，圣人居柔弱而刚强者莫能伤，又能以前制其后，故为天下之利器。", "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": "此章為其第三十一章；分段作注，以反者道之動、玄德與物反矣為說，借此八者相及之四事設譬，歸宿在「柔勝剛，弱勝强」六字；微明者微其明，匿其可見而使之不可見，猶前章言襲明；魚脱於淵則易制，利器示人則人效之，皆不可測知之意。", "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": "此章为其第三十一章；分段作注，以反者道之动、玄德与物反矣为说，借此八者相及之四事设譬，归宿在「柔胜刚，弱胜强」六字；微明者微其明，匿其可见而使之不可见，犹前章言袭明；鱼脱于渊则易制，利器示人则人效之，皆不可测知之意。", "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，以物勢極則反為說，日昃必盛赫、月缺必極盈、燈滅必熾明，固張者翕之象、固强者弱之萌、固興者廢之機、固與者奪之兆，人所遇而不測識故曰微明；柔弱為國之利器，人主但可恭默自處、不可揭示於人；並辨老子非用機智。", "count": 2, "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，以物势极则反为说，日昃必盛赫、月缺必极盈、灯灭必炽明，固张者翕之象、固强者弱之萌、固兴者废之机、固与者夺之兆，人所遇而不测识故曰微明；柔弱为国之利器，人主但可恭默自处、不可揭示于人；并辨老子非用机智。", "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；此章為其第三十一章，以此書為君子待小人之術，柔勝剛、弱勝强是其本旨；將欲如彼者殺機、必固如此者密用；魚不可脱於淵喻密用不可失，利器不可示人喻殺機不可露；存《韓非子》《說苑》異文，並引王弼、蘇轍、王道、吳澄諸說。", "count": 4, "nameSimp": "魏源老子本义", "workSimp": "老子本义", "authorSimp": "魏源", "eraSimp": "清", "yearsSimp": "1794–1857", "descSimp": "清儒治《老》，重校勘与通义；此章为其第三十一章，以此书为君子待小人之术，柔胜刚、弱胜强是其本旨；将欲如彼者杀机、必固如此者密用；鱼不可脱于渊喻密用不可失，利器不可示人喻杀机不可露；存《韩非子》《说苑》异文，并引王弼、苏辙、王道、吴澄诸说。", "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": "此章衍文僅一段，就魚與利器立說：函道可以自適、抱道可以自存，如魚之自遂於淵；有倚有名、唯恐不示人，則道滯而天下測其窮；无門无毒、物望我於此，不以此應之則天下无如我何，故天下死於道而常用此器。", "count": 1, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "此章衍文仅一段，就鱼与利器立说：函道可以自适、抱道可以自存，如鱼之自遂于渊；有倚有名、唯恐不示人，则道滞而天下测其穷；无门无毒、物望我于此，不以此应之则天下无如我何，故天下死于道而常用此器。", "shortSimp": "船山" }, { "id": "translator", "name": "本站今譯", "short": "今譯", "author": "LibreBook 編者", "work": "今譯", "era": "當代", "years": "", "color": "#8a8a8a", "desc": "編者據舊注與上下文所作語體今譯，供閱讀參照。", "count": 5, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "將欲歙之，必固張之；將欲弱之，必固强之。", "textSimp": "将欲歙之，必固张之；将欲弱之，必固强之。", "translation": "将要收敛它，必先让它张开；将要削弱它，必先让它强盛。", "translationTrad": "將要收斂它，必先讓它張開；將要削弱它，必先讓它強盛。", "noteIds": [ "c001", "c004", "c006", "c009", "c010", "c015", "c016", "c019", "c022", "c025", "c028", "c031", "c033" ], "noteCount": 13, "charNoteIds": [ "n001", "n002", "n003" ], "key": "laozi-36:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "將欲廢之，必固興之；將欲奪之，必固與之。", "textSimp": "将欲废之，必固兴之；将欲夺之，必固与之。", "translation": "将要废弃它，必先让它兴起；将要夺取它，必先给予它。", "translationTrad": "將要廢棄它，必先讓它興起；將要奪取它，必先給予它。", "noteIds": [ "c001", "c004", "c006", "c009", "c010", "c015", "c016", "c019", "c022", "c025", "c028", "c031", "c033" ], "noteCount": 13, "charNoteIds": [ "n004", "n005", "n006" ], "key": "laozi-36:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "是謂微明。", "textSimp": "是谓微明。", "translation": "这就叫作隐微而明着。", "translationTrad": "這就叫作隱微而明著。", "noteIds": [ "c001", "c004", "c006", "c009", "c010", "c015", "c016", "c020", "c022", "c025", "c028", "c031", "c034" ], "noteCount": 13, "charNoteIds": [ "n007" ], "key": "laozi-36:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "柔弱勝剛强。", "textSimp": "柔弱胜刚强。", "translation": "柔弱能胜过刚强。", "translationTrad": "柔弱能勝過剛强。", "noteIds": [ "c002", "c007", "c011", "c012", "c017", "c020", "c023", "c026", "c029", "c032", "c035" ], "noteCount": 11, "charNoteIds": [ "n008" ], "key": "laozi-36:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "魚不可脱於淵，國之利器不可以示人。", "textSimp": "鱼不可脱于渊，国之利器不可以示人。", "translation": "鱼不能离开深渊，国家的利器不能展示给人。", "translationTrad": "魚不能離開深淵，國家的利器不能展示給人。", "noteIds": [ "c003", "c005", "c008", "c013", "c014", "c018", "c021", "c024", "c027", "c030", "c032", "c036", "c037" ], "noteCount": 13, "charNoteIds": [ "n009", "n010", "n011" ], "key": "laozi-36:s005", "n": 5 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "將欲歙之，必固張之，先開張之者，欲極其奢淫也。將欲弱之，必固强之，先强大之者，欲使遇禍也。將欲廢之，必固興之，先興之者，欲使其驕危也。將欲奪之，必固與之，先與之者，欲使極其貪心也。是謂微明，此四者其道微其效明也。", "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": "将欲歙之，必固张之，先开张之者，欲极其奢淫也。将欲弱之，必固强之，先强大之者，欲使遇祸也。将欲废之，必固兴之，先兴之者，欲使其骄危也。将欲夺之，必固与之，先与之者，欲使极其贪心也。是谓微明，此四者其道微其效明也。", "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": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "柔弱勝剛强", "kind": "note", "text": "柔弱者乆長，剛强者先亡也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "textSimp": "柔弱者乆长，刚强者先亡也。", "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": "柔弱胜刚强" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "魚脱於淵，為去剛得柔，不可復制。國之利器不可以示人：利器者，謂權道也。治國權者不可以示執事之臣，治身道者不可以示非其人也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十所引）", "textSimp": "鱼脱于渊，为去刚得柔，不可复制。国之利器不可以示人：利器者，谓权道也。治国权者不可以示执事之臣，治身道者不可以示非其人也。", "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": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c004", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "將欲除强梁，去暴亂，當以此四者。因物之性，令其自戮，不假刑為大，以除將物也，故曰微明也。足其張，令之足而又求其張，則眾所歙也。與其張之不足而改其求張者，愈益而已，反危。", "authorNote": "王弼此章注據《道藏》本；「柔弱勝剛强」句無注。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "将欲除强梁，去暴乱，当以此四者。因物之性，令其自戮，不假刑为大，以除将物也，故曰微明也。足其张，令之足而又求其张，则众所歙也。与其张之不足而改其求张者，愈益而已，反危。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼此章注據《道藏》本；「柔弱勝剛强」句無注。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼此章注据《道藏》本；「柔弱胜刚强」句无注。", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c005", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "利器，利國之器也。唯因物之性，不假形以理物，器不可覩而物各得其所，則國之利器也。示人者，任刑也。刑以利國則失矣。魚脱於淵則必見失矣。利國器而立刑以示人，亦必失也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "利器，利国之器也。唯因物之性，不假形以理物，器不可覩而物各得其所，则国之利器也。示人者，任刑也。刑以利国则失矣。鱼脱于渊则必见失矣。利国器而立刑以示人，亦必失也。", "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": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c006", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "歙，合也，斂也。將欲行權攝化群品，歙斂不為貪染者，必先開張縱任極其奢淫，然後歙之。昔者老君西入罽賓化胡之日，初恣其凶悖，後化之以道是也，其委曲逗留具在《文始內傳》。將欲弱之，必固强之：欲令歸道柔弱，必先極其强大，然後示以雌柔。將欲廢之，必固興之：欲廢其殘獷者，必固恣其凶暴，凶暴既極可以廢之，即胡王肆其猛毒、燒溺老君，水火既不為災然後為其說法是也。將欲奪之，必固與之：先恣其惡名曰與之，後令歸善名曰奪之，故老君先示凡迹所以恣其剛戾，後見神通於是胡人降伏，方得奪其凶惡令歸善道。此四對義勢相似，只言初淺後深耳。上機之人聞實即悟，下根之者要假於權，此則增法除妄。是謂微明：上來權道雖復微密而甚有明驗也。又云：微，隱密也；明，智慧也，言此權道是隱密明智也。", "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": "歙，合也，敛也。将欲行权摄化群品，歙敛不为贪染者，必先开张纵任极其奢淫，然后歙之。昔者老君西入罽宾化胡之日，初恣其凶悖，后化之以道是也，其委曲逗留具在《文始内传》。将欲弱之，必固强之：欲令归道柔弱，必先极其强大，然后示以雌柔。将欲废之，必固兴之：欲废其残犷者，必固恣其凶暴，凶暴既极可以废之，即胡王肆其猛毒、烧溺老君，水火既不为灾然后为其说法是也。将欲夺之，必固与之：先恣其恶名曰与之，后令归善名曰夺之，故老君先示凡迹所以恣其刚戾，后见神通于是胡人降伏，方得夺其凶恶令归善道。此四对义势相似，只言初浅后深耳。上机之人闻实即悟，下根之者要假于权，此则增法除妄。是谓微明：上来权道虽复微密而甚有明验也。又云：微，隐密也；明，智慧也，言此权道是隐密明智也。", "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": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c007", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "柔弱勝剛强", "kind": "note", "text": "柔弱實道也，剛强權智也。欲教難化眾生，故須權智。確論二智，實智勝權也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "textSimp": "柔弱实道也，刚强权智也。欲教难化众生，故须权智。确论二智，实智胜权也。", "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": "柔弱胜刚强" }, { "id": "c008", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "脱，失也。利器，權柄也。魚藏於水，權隱於心，故物莫之害也；魚失水即為物所擒，權示人即為人所制，故不可以也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十所引）", "textSimp": "脱，失也。利器，权柄也。鱼藏于水，权隐于心，故物莫之害也；鱼失水即为物所擒，权示人即为人所制，故不可以也。", "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": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c009", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "經云「正言若反」，《易》云「巽以行權」。權反經而合義者也，故君子行權貴於合義，小人用之則為詐譎。孔子曰：「可與立，未可與權。」信矣。故老君前章云執大象，斯謂之實；此章繼以歙斂，是謂之權。欲量眾生根性，故以權實覆卻相照，令必致於性命之域。而惑者乃云非道德之意，何其迷而不悟哉。故將欲歙斂眾生情欲，則先開張極其侈心，令自困於愛欲，則當歙斂矣。强弱等義，略與此同。此道甚微而效則明著，故云是謂微明。", "authorNote": "此為御注。唐玄宗御注此章據《玄德纂疏》卷十所引。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "经云「正言若反」，《易》云「巽以行权」。权反经而合义者也，故君子行权贵于合义，小人用之则为诈谲。孔子曰：「可与立，未可与权。」信矣。故老君前章云执大象，斯谓之实；此章继以歙敛，是谓之权。欲量众生根性，故以权实覆却相照，令必致于性命之域。而惑者乃云非道德之意，何其迷而不悟哉。故将欲歙敛众生情欲，则先开张极其侈心，令自困于爱欲，则当歙敛矣。强弱等义，略与此同。此道甚微而效则明着，故云是谓微明。", "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。唐玄宗御注此章據《玄德纂疏》卷十所引。）", "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。唐玄宗御注此章据《玄德纂疏》卷十所引。", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c010", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "翕，斂也。此明聖人用權道以攝化眾生也。夫人既有鈍根利根，教亦有權有實。聖人欲量眾生根性，故以權實覆卻相明。利根眾生見善則遷、有過則改，略示方便則深達根源；鈍根眾生惑滯滋久，自非以權攝化，不可令其歸往。故將欲翕斂其情欲者，則先開張極其侈心，令自困於愛欲，即當自歙斂矣。强弱等義亦復如是，推而行之，無不信者。乍聞斯語以為非道之意，深達玄極然後明權實之由，故注云君子行權貴於合義、小人用之以為詐譎。下文又云不可示人者，正以權道之難故爾。", "authorNote": "此為御疏。唐玄宗御疏此章據《玄德纂疏》卷十所引。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十所引御注御疏）", "textSimp": "翕，敛也。此明圣人用权道以摄化众生也。夫人既有钝根利根，教亦有权有实。圣人欲量众生根性，故以权实覆却相明。利根众生见善则迁、有过则改，略示方便则深达根源；钝根众生惑滞滋久，自非以权摄化，不可令其归往。故将欲翕敛其情欲者，则先开张极其侈心，令自困于爱欲，即当自歙敛矣。强弱等义亦复如是，推而行之，无不信者。乍闻斯语以为非道之意，深达玄极然后明权实之由，故注云君子行权贵于合义、小人用之以为诈谲。下文又云不可示人者，正以权道之难故尔。", "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。唐玄宗御疏此章據《玄德纂疏》卷十所引。）", "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。唐玄宗御疏此章据《玄德纂疏》卷十所引。", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c011", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "柔弱勝剛强", "kind": "note", "text": "巽順可以行權，權行即能制物，故知柔弱者必勝於剛强。", "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": "巽顺可以行权，权行即能制物，故知柔弱者必胜于刚强。", "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": "柔弱胜刚强" }, { "id": "c012", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "柔弱勝剛强", "kind": "note", "text": "《易》云「巽以行權」。欲明巽順謙卑則可以行於權道，故欲翕先與之張、欲弱先與之强，卒令其翕弱者，是柔弱之道能制勝於剛强，故云柔弱勝剛强。", "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": "《易》云「巽以行权」。欲明巽顺谦卑则可以行于权道，故欲翕先与之张、欲弱先与之强，卒令其翕弱者，是柔弱之道能制胜于刚强，故云柔弱胜刚强。", "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": "柔弱胜刚强" }, { "id": "c013", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "脱，失也。利器，權道也。此言權道不可以示非其人，故舉喻云：魚若失泉則為人所擒，權道示非其人則當竊以為詐譎矣。", "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": "脱，失也。利器，权道也。此言权道不可以示非其人，故举喻云：鱼若失泉则为人所擒，权道示非其人则当窃以为诈谲矣。", "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": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c014", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "脱，失也。利器，權道也。夫魚之在水猶主之秉權，魚之失水猶主之失權，則為人所擒。權道假示非其人，則竊弄而為詐譎也。", "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": "脱，失也。利器，权道也。夫鱼之在水犹主之秉权，鱼之失水犹主之失权，则为人所擒。权道假示非其人，则窃弄而为诈谲也。", "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": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c015", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "此四者，明絶聖而德自起，廢智而化自行，翕天下之心而使自張，弱天下之志而使自强矣。", "authorNote": "嚴遵《指歸》道經原卷缺佚，此條據《玄德纂疏》卷十「嚴曰」所引。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十所引）", "textSimp": "此四者，明绝圣而德自起，废智而化自行，翕天下之心而使自张，弱天下之志而使自强矣。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十所引）（嚴遵《指歸》道經原卷缺佚，此條據《玄德纂疏》卷十「嚴曰」所引。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十所引）", "authorNoteSimp": "严遵《指归》道经原卷缺佚，此条据《玄德纂疏》卷十「严曰」所引。", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c016", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "將欲歙之，必固張之：將欲塞兌而閉門，愚夫不服，縱其開兌而濟事，困而後已。將欲弱之，必固强之：將欲息其雄猛之心，縱其剛强之志，柔弱生之徒、剛强死之徒，苦至當止也。將欲廢之，必固興之：欲衰而更盛，物極而自反。將欲奪之，必固與之：欲奪其惡，惡行不除，惡積滅身，臨時自悟。是謂微明：上之權道，觀之則未似施教，究理則極有潜資，甚自微妙分明，歷然有益，故謂微明。八十一章廣陳化導，而凡情有繫、所執不同，以實示之而不從，將權化之令知返。玄教深遠，左右宜之。權釋辨於前，實解彰於後：欲歙斂之開，經化之；欲弱俗情，强其仙骨；欲廢邪志，與之正道；欲奪惡行，與之善業。", "authorNote": "李榮此章注據《玄德纂疏》卷十所引。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十所引）", "textSimp": "将欲歙之，必固张之：将欲塞兑而闭门，愚夫不服，纵其开兑而济事，困而后已。将欲弱之，必固强之：将欲息其雄猛之心，纵其刚强之志，柔弱生之徒、刚强死之徒，苦至当止也。将欲废之，必固兴之：欲衰而更盛，物极而自反。将欲夺之，必固与之：欲夺其恶，恶行不除，恶积灭身，临时自悟。是谓微明：上之权道，观之则未似施教，究理则极有潜资，甚自微妙分明，历然有益，故谓微明。八十一章广陈化导，而凡情有系、所执不同，以实示之而不从，将权化之令知返。玄教深远，左右宜之。权释辨于前，实解彰于后：欲歙敛之开，经化之；欲弱俗情，强其仙骨；欲废邪志，与之正道；欲夺恶行，与之善业。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十所引）（李榮此章注據《玄德纂疏》卷十所引。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十所引）", "authorNoteSimp": "李荣此章注据《玄德纂疏》卷十所引。", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c017", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "柔弱勝剛强", "kind": "note", "text": "權道順之而不違，故言柔弱；必竟能制於剛强，故言勝也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十所引）", "textSimp": "权道顺之而不违，故言柔弱；必竟能制于刚强，故言胜也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十所引）", "lemmaSimp": "柔弱胜刚强" }, { "id": "c018", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "脱，失也。魚之游泳，事藉於江湖；聖人大寶，理資於利器。魚不可以失水，失水則魚亡；利器不可以示人，示人則危殆。故曰：人可使由之，不可使知之。是知執權之道，不易其人。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十所引）", "textSimp": "脱，失也。鱼之游泳，事藉于江湖；圣人大宝，理资于利器。鱼不可以失水，失水则鱼亡；利器不可以示人，示人则危殆。故曰：人可使由之，不可使知之。是知执权之道，不易其人。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十所引）", "lemmaSimp": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c019", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s002" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之", "kind": "note", "text": "夫聖人之淵奥，莫妙於權實。實以順常為體，權以反經為用；權所以濟實，實所以行權，權實雖殊，其歸一揆。老氏既以實導人、立知常之教，又以權濟物、明若反之言，《易》所謂曲成萬物而不遺、範圍天地而不過者也。夫欲除强梁、覆昏暴者，必因其利欲之心以行歙張之術。術之用曰：彼利欲之心方盛，必且足之令張，喜其足則獲其情，然可歙之以正，在《易》明夷六四「入于左腹，獲明夷之心」是也。夫足之令足，所以極其張也；張則侈心愈益，故為眾之所歙也。此術甚微而明，聖人所以密用也。至於將弱其志炁者，必且强其嗜欲，甚愛則大費，欲極則志衰。小用之於身心，大用之於天下，廢興與奪，覆卻相資，斯自然之理、以反為合者也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫圣人之渊奥，莫妙于权实。实以顺常为体，权以反经为用；权所以济实，实所以行权，权实虽殊，其归一揆。老氏既以实导人、立知常之教，又以权济物、明若反之言，《易》所谓曲成万物而不遗、范围天地而不过者也。夫欲除强梁、覆昏暴者，必因其利欲之心以行歙张之术。术之用曰：彼利欲之心方盛，必且足之令张，喜其足则获其情，然可歙之以正，在《易》明夷六四「入于左腹，获明夷之心」是也。夫足之令足，所以极其张也；张则侈心愈益，故为众之所歙也。此术甚微而明，圣人所以密用也。至于将弱其志炁者，必且强其嗜欲，甚爱则大费，欲极则志衰。小用之于身心，大用之于天下，废兴与夺，覆却相资，斯自然之理、以反为合者也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之" }, { "id": "c020", "block": 0, "source": "luxisheng", "target": { "start": "s003", "end": "s004" }, "lemma": "是謂微明。柔弱勝剛强", "kind": "note", "text": "經曰「反者道之動，弱者道之用」，能以柔弱制剛强，是用而反者也；用而反者，實能制權也。《易》曰「巽以行權」，又曰「巽稱而隱」。夫巽之為象，風也；風能應四時、撓萬物而萬物莫見其形；權能乘天機、適世變而人莫知其用。夫巽之為義，順也；巽順可以行權，權行則能制物，故柔弱可以制剛强，則義甚彰而用甚隱矣。何以明之？昔者文王有二天下之三而猶詘伏殷紂，乃獻漆沮之地、請去炮烙之刑。夫紂之貪心方熾，故文王請獻之地，是足之令張也；紂既得地而喜，故文王請去其刑，是歙之以正，此文王之權也。昔武王觀兵盟津，曰「紂之惡未極」，於是還師；二年然後興牧野之役。夫遺於盟津，是足其張令極也；興於牧野，是致其眾之所歙，此武王之權也。伯夷叔齊輔文王之實而正武王之權，太公相武王之權而反文王之實，周公召公成文武之業，休牛放馬、倒載干戈、制禮作樂，此又以權反實之大者也。《易》曰「一闔一闢謂之變，往來不窮謂之通」，此皆微明之旨、以權實相濟者也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "经曰「反者道之动，弱者道之用」，能以柔弱制刚强，是用而反者也；用而反者，实能制权也。《易》曰「巽以行权」，又曰「巽称而隐」。夫巽之为象，风也；风能应四时、挠万物而万物莫见其形；权能乘天机、适世变而人莫知其用。夫巽之为义，顺也；巽顺可以行权，权行则能制物，故柔弱可以制刚强，则义甚彰而用甚隐矣。何以明之？昔者文王有二天下之三而犹诎伏殷纣，乃献漆沮之地、请去炮烙之刑。夫纣之贪心方炽，故文王请献之地，是足之令张也；纣既得地而喜，故文王请去其刑，是歙之以正，此文王之权也。昔武王观兵盟津，曰「纣之恶未极」，于是还师；二年然后兴牧野之役。夫遗于盟津，是足其张令极也；兴于牧野，是致其众之所歙，此武王之权也。伯夷叔齐辅文王之实而正武王之权，太公相武王之权而反文王之实，周公召公成文武之业，休牛放马、倒载干戈、制礼作乐，此又以权反实之大者也。《易》曰「一阖一辟谓之变，往来不穷谓之通」，此皆微明之旨、以权实相济者也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "是谓微明。柔弱胜刚强" }, { "id": "c021", "block": 0, "source": "luxisheng", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "於乎！聖人行權所以合乎道，小人竊權所以濟乎姦。魚脱於淵則不可，行權離於實則不可用。夫權之為物，國家之利器也，必深藏之、密用之，不可顯示於人，懼其竊以為亂也。故孔子曰：「可與適道，未可與立；可與立，未可與權。」在《易》乾之九四曰「或躍在淵，无咎」，子曰：「上下無常，非為邪也；進退無恒，非離群也。君子進德修業，欲及時也，故无咎。」坤之六四曰「括囊，无咎无譽」，子曰：「天地變化，草木蕃；天地閉，賢人隱。《易》曰『括囊，无咎无譽』，蓋言謹也。」慎不害也。然則權之為用，聖人所難且慎也，可不謹乎！可不謹乎！", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "於乎！圣人行权所以合乎道，小人窃权所以济乎奸。鱼脱于渊则不可，行权离于实则不可用。夫权之为物，国家之利器也，必深藏之、密用之，不可显示于人，惧其窃以为乱也。故孔子曰：「可与适道，未可与立；可与立，未可与权。」在《易》干之九四曰「或跃在渊，无咎」，子曰：「上下无常，非为邪也；进退无恒，非离群也。君子进德修业，欲及时也，故无咎。」坤之六四曰「括囊，无咎无誉」，子曰：「天地变化，草木蕃；天地闭，贤人隐。《易》曰『括囊，无咎无誉』，盖言谨也。」慎不害也。然则权之为用，圣人所难且慎也，可不谨乎！可不谨乎！", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c022", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "天之道、物之理、人之事，其勢未嘗不如此者也。於張知歙、於强知弱、於興知廢、於與知奪，非知幾者孰能與於此哉？故曰是謂微明。然則能歙之、張之、弱之、强之、廢之、興之、奪之、與之者，无形而柔弱者也；為其所歙、所張、所弱、所强、所廢、所興、所奪、所與者，有形而剛强者也，則柔弱之勝剛强也明矣。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "天之道、物之理、人之事，其势未尝不如此者也。于张知歙、于强知弱、于兴知废、于与知夺，非知几者孰能与于此哉？故曰是谓微明。然则能歙之、张之、弱之、强之、废之、兴之、夺之、与之者，无形而柔弱者也；为其所歙、所张、所弱、所强、所废、所兴、所夺、所与者，有形而刚强者也，则柔弱之胜刚强也明矣。", "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": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c023", "block": 0, "source": "lvhuiqing", "target": { "start": "s004", "end": "s004" }, "lemma": "柔弱勝剛强", "kind": "note", "text": "人之不可以離柔弱，猶魚之不可以脱於淵；魚脱於淵則獲，人離於柔弱則死之徒而已矣。天下之至柔馳騁天下之至堅，无有入於无間；馳騁天下之至堅而入於无間，則器之利者也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "人之不可以离柔弱，犹鱼之不可以脱于渊；鱼脱于渊则获，人离于柔弱则死之徒而已矣。天下之至柔驰骋天下之至坚，无有入于无间；驰骋天下之至坚而入于无间，则器之利者也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "柔弱胜刚强" }, { "id": "c024", "block": 0, "source": "lvhuiqing", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "操利器以馭天下國家，則其所以圖回運動者常在於无形之際，安可使知其所自來哉？故曰國之利器不可以示人。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "操利器以驭天下国家，则其所以图回运动者常在于无形之际，安可使知其所自来哉？故曰国之利器不可以示人。", "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": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c025", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "未嘗與之而遽奪，則勢有所不極、理有所不足；勢不極則取之難，理不足則物不服。然此幾於用智也，與管仲、孫武何異？聖人之與世俗，其迹固有相似者也。聖人乘理而世俗用智：乘理如醫藥巧於應病，用智如商賈巧於射利。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "未尝与之而遽夺，则势有所不极、理有所不足；势不极则取之难，理不足则物不服。然此几于用智也，与管仲、孙武何异？圣人之与世俗，其迹固有相似者也。圣人乘理而世俗用智：乘理如医药巧于应病，用智如商贾巧于射利。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c026", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "柔弱勝剛强", "kind": "note", "text": "聖人知剛强之不足恃，故以柔弱自處。天下之剛强方相傾相軋，而吾獨柔弱以待之；及其大者傷、小者死，而吾以不校坐待其斃，此所謂勝也。雖然，聖人豈有意為此以勝物哉？知勢之自然而居其自然耳。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人知刚强之不足恃，故以柔弱自处。天下之刚强方相倾相轧，而吾独柔弱以待之；及其大者伤、小者死，而吾以不校坐待其毙，此所谓胜也。虽然，圣人岂有意为此以胜物哉？知势之自然而居其自然耳。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "柔弱胜刚强" }, { "id": "c027", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "魚之為物，非有爪牙之利足以勝物也，然方其託於深淵，雖强有力者莫能執之；及其脱淵而陸，則蠢然一物耳，何能為哉？聖人居於柔弱而剛强者莫能傷，非徒莫能傷也，又將以前制其後，此不亦天下之利器也哉？魚惟脱於淵然後人得制之，聖人惟處於柔弱而不厭，故終能服天下，此豈與眾人共之者哉？", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "鱼之为物，非有爪牙之利足以胜物也，然方其托于深渊，虽强有力者莫能执之；及其脱渊而陆，则蠢然一物耳，何能为哉？圣人居于柔弱而刚强者莫能伤，非徒莫能伤也，又将以前制其后，此不亦天下之利器也哉？鱼惟脱于渊然后人得制之，圣人惟处于柔弱而不厌，故终能服天下，此岂与众人共之者哉？", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c028", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "歙，闔也；張，開也。老子謂「反者道之動」，又謂「玄德深矣遠矣，與物反矣」，故其所為大槩欲與人之所見相反，而使人不可測知。故借此八者相及之四事設譬，而歸宿在下文「柔勝剛，弱勝强」六字，亦猶前章言善救人、善救物，而章首先借善行、善言、善計、善閉、善結五者為譬也。孫吳申韓之徒用其權術，陷人於死而人不知，論者以為皆原於老氏之意，固其立言之不能無弊、有以啓之；而遂謂天下誰敢受老氏之與者哉，則因其言而并疑其心，亦過矣。註者又欲諱護而為遁辭，蓋胥失之。視不可見曰微，微明者，微其明也，謂匿其可見者而使之不可見，猶前章言襲明也。人但見其張之、强之、興之、與之，而不知其欲歙之、弱之、廢之、奪之也，故曰微明。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "歙，阖也；张，开也。老子谓「反者道之动」，又谓「玄德深矣远矣，与物反矣」，故其所为大槩欲与人之所见相反，而使人不可测知。故借此八者相及之四事设譬，而归宿在下文「柔胜刚，弱胜强」六字，亦犹前章言善救人、善救物，而章首先借善行、善言、善计、善闭、善结五者为譬也。孙吴申韩之徒用其权术，陷人于死而人不知，论者以为皆原于老氏之意，固其立言之不能无弊、有以启之；而遂谓天下谁敢受老氏之与者哉，则因其言而并疑其心，亦过矣。注者又欲讳护而为遁辞，盖胥失之。视不可见曰微，微明者，微其明也，谓匿其可见者而使之不可见，犹前章言袭明也。人但见其张之、强之、兴之、与之，而不知其欲歙之、弱之、废之、夺之也，故曰微明。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c029", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "柔弱勝剛强", "kind": "note", "text": "彼剛而我欲以剛勝之，彼强而我欲以强勝之，不亦難乎？我以柔弱自處，則剛强者不我忌也，而終於能勝之，何哉？蓋與之相反，而使之不可測知故也。蘇氏曰：「天下之剛强方相傾軋，而吾獨柔弱以待之；及其大者傷、小者死，而吾以不校坐待其斃，此所以勝也。然聖人豈有意為此以待勝物哉？知勢之自然而居其自然爾。」", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "彼刚而我欲以刚胜之，彼强而我欲以强胜之，不亦难乎？我以柔弱自处，则刚强者不我忌也，而终于能胜之，何哉？盖与之相反，而使之不可测知故也。苏氏曰：「天下之刚强方相倾轧，而吾独柔弱以待之；及其大者伤、小者死，而吾以不校坐待其毙，此所以胜也。然圣人岂有意为此以待胜物哉？知势之自然而居其自然尔。」", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "柔弱胜刚强" }, { "id": "c030", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "魚脱於淵，見其易制而為人所取；國之利器以示人，人見其為利且將效之，或求過之，而我之利者不足以為利矣。不脱於淵、不以示人，則不可測知，所謂微明也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "鱼脱于渊，见其易制而为人所取；国之利器以示人，人见其为利且将效之，或求过之，而我之利者不足以为利矣。不脱于渊、不以示人，则不可测知，所谓微明也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c031", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s003" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之。是謂微明", "kind": "note", "text": "此言物勢之自然，而人不能察，教人當以柔弱自處也。天下之物，勢極則反。譬夫日之將昃，必盛赫；月之將缺，必極盈；燈之將滅，必熾明。斯皆物勢之自然也。故固張者，翕之象也；固强者，弱之萌也；固興者，廢之機也；固與者，奪之兆也。天時人事，物理自然，第人所遇而不測識，故曰微明。斯蓋柔弱勝剛强之義耳。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "此言物势之自然，而人不能察，教人当以柔弱自处也。天下之物，势极则反。譬夫日之将昃，必盛赫；月之将缺，必极盈；灯之将灭，必炽明。斯皆物势之自然也。故固张者，翕之象也；固强者，弱之萌也；固兴者，废之机也；固与者，夺之兆也。天时人事，物理自然，第人所遇而不测识，故曰微明。斯盖柔弱胜刚强之义耳。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之。是谓微明" }, { "id": "c032", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s005" }, "lemma": "柔弱勝剛强。魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "譬夫淵為魚之利處，但可潛形而不可脱，脱則塊然無能為。柔弱為國之利器，人主但可恭默自處，不可揭示於人；示人則致敵而招侮，將反見其不利也。夫是之謂微明。世之觀此章，皆謂老子用機智，大非本指。蓋老子所以觀天之道、執天之行是已，殆非機智之端也。", "authorNote": "", "citation": "釋德清《道德經解》", "textSimp": "譬夫渊为鱼之利处，但可潜形而不可脱，脱则块然无能为。柔弱为国之利器，人主但可恭默自处，不可揭示于人；示人则致敌而招侮，将反见其不利也。夫是之谓微明。世之观此章，皆谓老子用机智，大非本指。盖老子所以观天之道、执天之行是已，殆非机智之端也。", "citationFull": "釋德清《道德經解》", "citationSimp": "释德清《道德经解》", "lemmaSimp": "柔弱胜刚强。鱼不可脱于渊，国之利器不可以示人" }, { "id": "c033", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s002" }, "lemma": "將欲歙之，必固張之；將欲弱之，必固强之；將欲廢之，必固興之；將欲奪之，必固與之", "kind": "note", "text": "此書君子待小人之術也。柔勝剛、弱勝强，是其本旨；魚與利器皆喻也。蓋將欲如彼者，殺機也；必固如此者，密用也。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "此书君子待小人之术也。柔胜刚、弱胜强，是其本旨；鱼与利器皆喻也。盖将欲如彼者，杀机也；必固如此者，密用也。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "将欲歙之，必固张之；将欲弱之，必固强之；将欲废之，必固兴之；将欲夺之，必固与之" }, { "id": "c034", "block": 0, "source": "weiyuan", "target": { "start": "s003", "end": "s003" }, "lemma": "是謂微明", "kind": "note", "text": "非明不能見，非微明不能守，故切譬以明之。蓋惡不積不足以滅身，聖人待小人，常因天道之自然而不費人力，若太王事獯鬻、文王事昆夷、句踐事吳，以及張良之待秦項、漢文帝之待佗濞，亦皆是也。是故有權宜以待小人，如有網罟以待禽獸，亦自然之理。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "非明不能见，非微明不能守，故切譬以明之。盖恶不积不足以灭身，圣人待小人，常因天道之自然而不费人力，若太王事獯鬻、文王事昆夷、句践事吴，以及张良之待秦项、汉文帝之待佗濞，亦皆是也。是故有权宜以待小人，如有网罟以待禽兽，亦自然之理。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "是谓微明" }, { "id": "c035", "block": 0, "source": "weiyuan", "target": { "start": "s004", "end": "s004" }, "lemma": "柔弱勝剛强", "kind": "note", "text": "尺蠖屈以求伸，龍蛇蟄以存身，天之道、人之理、物之勢，未有不如此者，與《易》之消息盈虛一理也。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "尺蠖屈以求伸，龙蛇蛰以存身，天之道、人之理、物之势，未有不如此者，与《易》之消息盈虚一理也。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "柔弱胜刚强" }, { "id": "c036", "block": 0, "source": "weiyuan", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "魚不可脱於淵，喻必然之密用不可失，失則非柔弱矣；利器不可示人，以喻將然之殺機不可露，露則不善用其剛强矣。水最柔弱，人之有道如魚之有水；兵器最鋒利，事之有機如國之有利器。然魚無一時可離於水，此聖人柔道藏身之固而守以終身者也；利器有用有不用，此聖人智勇深沈之機而慎於臨時者也。或曰：示人當從《說苑》作「借人」，蓋予奪翕張之術，聖人以除暴銷惡，而小人亦借之以行其私。《陰符經》云「其盜機也，天下莫能見莫能知，君子得之固躬，小人得之輕命」，此不可借人之謂也。", "authorNote": "", "citation": "魏源《老子本義》", "textSimp": "鱼不可脱于渊，喻必然之密用不可失，失则非柔弱矣；利器不可示人，以喻将然之杀机不可露，露则不善用其刚强矣。水最柔弱，人之有道如鱼之有水；兵器最锋利，事之有机如国之有利器。然鱼无一时可离于水，此圣人柔道藏身之固而守以终身者也；利器有用有不用，此圣人智勇深沈之机而慎于临时者也。或曰：示人当从《说苑》作「借人」，盖予夺翕张之术，圣人以除暴销恶，而小人亦借之以行其私。《阴符经》云「其盗机也，天下莫能见莫能知，君子得之固躬，小人得之轻命」，此不可借人之谓也。", "citationFull": "魏源《老子本義》", "citationSimp": "魏源《老子本义》", "lemmaSimp": "鱼不可脱于渊，国之利器不可以示人" }, { "id": "c037", "block": 0, "source": "wangfuzhi", "target": { "start": "s005", "end": "s005" }, "lemma": "魚不可脱於淵，國之利器不可以示人", "kind": "note", "text": "函道可以自適，抱道可以自存，其如魚之自遂於淵乎！有倚有名，唯恐不示人，則道滯而天下測其窮。无門无毒，物望我於此而已。不以此應之，則天下其无如我何矣。无如我何，而天下奚往？是故天下死於道，而道常生天下，用此器也。", "authorNote": "王夫之此章衍文據公開轉錄；底本「道常生」誤作「遭常生」，此從文義校正。", "citation": "王夫之《老子衍》", "textSimp": "函道可以自适，抱道可以自存，其如鱼之自遂于渊乎！有倚有名，唯恐不示人，则道滞而天下测其穷。无门无毒，物望我于此而已。不以此应之，则天下其无如我何矣。无如我何，而天下奚往？是故天下死于道，而道常生天下，用此器也。", "citationFull": "王夫之《老子衍》（王夫之此章衍文據公開轉錄；底本「道常生」誤作「遭常生」，此從文義校正。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章衍文据公开转录；底本「道常生」误作「遭常生」，此从文义校正。", "lemmaSimp": "鱼不可脱于渊，国之利器不可以示人" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 2, "end": 3, "char": "歙", "charSimp": "歙", "startSimp": 2, "endSimp": 3, "pinyin": "xī", "gloss": "收斂、收合。", "glossSimp": "收敛、收合。", "general": "河上公以先開張之者欲極其奢淫；王弼以足其張則眾所歙；成玄英訓合、斂；唐玄宗御疏訓翕為斂；李榮以塞兌閉門釋歙；呂惠卿謂能歙之者无形而柔弱；蘇轍謂未嘗與之而遽奪則勢不極；吳澄訓闔；憨山以固張為翕之象；魏源以殺機、密用相配。", "generalSimp": "河上公以先开张之者欲极其奢淫；王弼以足其张则众所歙；成玄英训合、敛；唐玄宗御疏训翕为敛；李荣以塞兑闭门释歙；吕惠卿谓能歙之者无形而柔弱；苏辙谓未尝与之而遽夺则势不极；吴澄训阖；憨山以固张为翕之象；魏源以杀机、密用相配。", "variants": [ "翕" ], "variantsSimp": [ "翕" ], "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": "n002", "sentenceId": "s001", "start": 6, "end": 7, "char": "固", "charSimp": "固", "startSimp": 6, "endSimp": 7, "pinyin": "gù", "gloss": "本來、必先；此章「必固」連文，謂將欲如此，必先姑且如此。", "glossSimp": "本来、必先；此章「必固」连文，谓将欲如此，必先姑且如此。", "general": "河上公以「先」釋之；王弼謂足其張、令之足；成玄英謂必先開張縱任；唐玄宗御注謂先開張極其侈心；李榮謂縱其開兌而濟事；呂惠卿謂其勢未嘗不如此；蘇轍謂勢有所不極、理有所不足；吳澄謂借此相反之事設譬；憨山以固張、固强、固興、固與為象、萌、機、兆；魏源以必固如此為密用；王夫之則讀「固」為「故」，謂表裡堅定、終始不異。", "generalSimp": "河上公以「先」释之；王弼谓足其张、令之足；成玄英谓必先开张纵任；唐玄宗御注谓先开张极其侈心；李荣谓纵其开兑而济事；吕惠卿谓其势未尝不如此；苏辙谓势有所不极、理有所不足；吴澄谓借此相反之事设譬；憨山以固张、固强、固兴、固与为象、萌、机、兆；魏源以必固如此为密用；王夫之则读「固」为「故」，谓表里坚定、终始不异。", "variants": [ "故" ], "variantsSimp": [ "故" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "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", "李荣注", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n003", "sentenceId": "s001", "start": 7, "end": 8, "char": "張", "charSimp": "张", "startSimp": 7, "endSimp": 8, "pinyin": "zhāng", "gloss": "張開、擴張。", "glossSimp": "张开、扩张。", "general": "河上公謂先開張之者欲極其奢淫；王弼謂足其張而後眾所歙；成玄英謂開張縱任極其奢淫；唐玄宗御注謂開張極其侈心；李榮謂縱其開兌；陸希聲謂足之令張；呂惠卿謂於張知歙；吳澄訓開；憨山謂固張者翕之象；魏源以將欲如彼為殺機。", "generalSimp": "河上公谓先开张之者欲极其奢淫；王弼谓足其张而后众所歙；成玄英谓开张纵任极其奢淫；唐玄宗御注谓开张极其侈心；李荣谓纵其开兑；陆希声谓足之令张；吕惠卿谓于张知歙；吴澄训开；憨山谓固张者翕之象；魏源以将欲如彼为杀机。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n004", "sentenceId": "s002", "start": 7, "end": 8, "char": "興", "charSimp": "兴", "startSimp": 7, "endSimp": 8, "pinyin": "xīng", "gloss": "興起、使之盛大。", "glossSimp": "兴起、使之盛大。", "general": "河上公謂先興之者欲使其驕危；成玄英謂欲廢其殘獷者必固恣其凶暴；唐玄宗御注以强弱等義略同；李榮謂欲衰而更盛、物極自反；呂惠卿謂於興知廢；吳澄謂借此相反之事設譬；憨山謂固興者廢之機；魏源以殺機、密用相配。", "generalSimp": "河上公谓先兴之者欲使其骄危；成玄英谓欲废其残犷者必固恣其凶暴；唐玄宗御注以强弱等义略同；李荣谓欲衰而更盛、物极自反；吕惠卿谓于兴知废；吴澄谓借此相反之事设譬；憨山谓固兴者废之机；魏源以杀机、密用相配。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n005", "sentenceId": "s002", "start": 12, "end": 13, "char": "奪", "charSimp": "夺", "startSimp": 12, "endSimp": 13, "pinyin": "duó", "gloss": "奪取、削奪。", "glossSimp": "夺取、削夺。", "general": "河上公謂先與之者欲使極其貪心；成玄英謂後令歸善名曰奪之；李榮謂欲奪其惡、惡積滅身；蘇轍謂未嘗與之而遽奪則勢不極；呂惠卿謂於與知奪；吳澄謂不知其欲奪之；憨山謂固與者奪之兆；魏源謂殺機與密用相配。", "generalSimp": "河上公谓先与之者欲使极其贪心；成玄英谓后令归善名曰夺之；李荣谓欲夺其恶、恶积灭身；苏辙谓未尝与之而遽夺则势不极；吕惠卿谓于与知夺；吴澄谓不知其欲夺之；憨山谓固与者夺之兆；魏源谓杀机与密用相配。", "variants": [ "取" ], "variantsSimp": [ "取" ], "refs": [ "河上公注", "成玄英疏", "李榮注", "蘇轍老子解", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "李荣注", "苏辙老子解", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n006", "sentenceId": "s002", "start": 17, "end": 18, "char": "與", "charSimp": "与", "startSimp": 17, "endSimp": 18, "pinyin": "yǔ", "gloss": "給予。", "glossSimp": "给予。", "general": "河上公謂先與之者欲使極其貪心；王弼謂與其張之不足而改其求張者反危；成玄英謂先恣其惡名曰與之；唐玄宗御注以權實覆卻相照；李榮謂欲奪其惡先與之；蘇轍謂未嘗與之而遽奪則勢不極；呂惠卿謂於與知奪；憨山謂固與者奪之兆；魏源以必固如此為密用。", "generalSimp": "河上公谓先与之者欲使极其贪心；王弼谓与其张之不足而改其求张者反危；成玄英谓先恣其恶名曰与之；唐玄宗御注以权实覆却相照；李荣谓欲夺其恶先与之；苏辙谓未尝与之而遽夺则势不极；吕惠卿谓于与知夺；憨山谓固与者夺之兆；魏源以必固如此为密用。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n007", "sentenceId": "s003", "start": 2, "end": 4, "char": "微明", "charSimp": "微明", "startSimp": 2, "endSimp": 4, "pinyin": "wēi míng", "gloss": "隱微而明著；一說微其明，藏明不用。", "glossSimp": "隐微而明着；一说微其明，藏明不用。", "general": "河上公謂此四者其道微其效明；王弼謂因物之性、令其自戮，不假刑為大，故曰微明；成玄英謂微隱密也、明智慧也；唐玄宗御注謂此道甚微而效則明著；嚴遵謂翕天下之心而使自張；李榮謂微妙分明、歷然有益；陸希聲謂此術甚微而明、聖人密用；呂惠卿謂非知幾者不能與；蘇轍謂其迹與世俗相似而實乘理；吳澄謂微其明、匿其可見而使之不可見；憨山謂人所遇而不測識；魏源謂非明不能見、非微明不能守。", "generalSimp": "河上公谓此四者其道微其效明；王弼谓因物之性、令其自戮，不假刑为大，故曰微明；成玄英谓微隐密也、明智慧也；唐玄宗御注谓此道甚微而效则明着；严遵谓翕天下之心而使自张；李荣谓微妙分明、历然有益；陆希声谓此术甚微而明、圣人密用；吕惠卿谓非知几者不能与；苏辙谓其迹与世俗相似而实乘理；吴澄谓微其明、匿其可见而使之不可见；憨山谓人所遇而不测识；魏源谓非明不能见、非微明不能守。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "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" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "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" ] }, { "id": "n008", "sentenceId": "s004", "start": 0, "end": 2, "char": "柔弱", "charSimp": "柔弱", "startSimp": 0, "endSimp": 2, "pinyin": "róu ruò", "gloss": "柔順軟弱，此章指聖人自處之道。", "glossSimp": "柔顺软弱，此章指圣人自处之道。", "general": "河上公謂柔弱者乆長；成玄英以柔弱為實道、剛强為權智；唐玄宗御注謂巽順可以行權、柔弱者必勝；李榮謂權道順而不違故言柔弱；陸希聲謂柔弱可以制剛强；呂惠卿謂无形而柔弱者可制有形而剛强；蘇轍謂聖人以柔弱自處、以不校坐待其斃；吳澄謂以柔弱自處則剛强者不我忌；憨山謂柔弱為國之利器；魏源謂柔勝剛、弱勝强是其本旨。", "generalSimp": "河上公谓柔弱者乆长；成玄英以柔弱为实道、刚强为权智；唐玄宗御注谓巽顺可以行权、柔弱者必胜；李荣谓权道顺而不违故言柔弱；陆希声谓柔弱可以制刚强；吕惠卿谓无形而柔弱者可制有形而刚强；苏辙谓圣人以柔弱自处、以不校坐待其毙；吴澄谓以柔弱自处则刚强者不我忌；憨山谓柔弱为国之利器；魏源谓柔胜刚、弱胜强是其本旨。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "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", "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": "n009", "sentenceId": "s005", "start": 3, "end": 4, "char": "脱", "charSimp": "脱", "startSimp": 3, "endSimp": 4, "pinyin": "tuō", "gloss": "離開、失去。", "glossSimp": "离开、失去。", "general": "河上公謂魚脱於淵為去剛得柔、不可復制；王弼謂魚脱於淵則必見失；成玄英訓失；唐玄宗御注御疏並訓失；李榮訓失，謂失水則魚亡；陸希聲謂魚脱於淵則不可行權；呂惠卿謂魚脱於淵則獲；蘇轍謂魚惟脱於淵然後人得制之；魏源謂喻密用不可失。", "generalSimp": "河上公谓鱼脱于渊为去刚得柔、不可复制；王弼谓鱼脱于渊则必见失；成玄英训失；唐玄宗御注御疏并训失；李荣训失，谓失水则鱼亡；陆希声谓鱼脱于渊则不可行权；吕惠卿谓鱼脱于渊则获；苏辙谓鱼惟脱于渊然后人得制之；魏源谓喻密用不可失。", "variants": [ "侻" ], "variantsSimp": [ "侻" ], "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", "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", "魏源老子本义" ] }, { "id": "n010", "sentenceId": "s005", "start": 5, "end": 6, "char": "淵", "charSimp": "渊", "startSimp": 5, "endSimp": 6, "pinyin": "yuān", "gloss": "深水、深潭。", "glossSimp": "深水、深潭。", "general": "河上公謂魚脱於淵則不可復制；王弼謂魚脱於淵則必見失；成玄英謂魚藏於水則物莫之害；唐玄宗御注謂魚若失泉則為人所擒；李榮謂魚之游泳事藉江湖；陸希聲謂乾九四「或躍在淵」；呂惠卿謂人離柔弱猶魚脱於淵；蘇轍謂魚託深淵則强者莫能執；憨山謂淵為魚之利處；魏源謂魚無一時可離於水。", "generalSimp": "河上公谓鱼脱于渊则不可复制；王弼谓鱼脱于渊则必见失；成玄英谓鱼藏于水则物莫之害；唐玄宗御注谓鱼若失泉则为人所擒；李荣谓鱼之游泳事藉江湖；陆希声谓干九四「或跃在渊」；吕惠卿谓人离柔弱犹鱼脱于渊；苏辙谓鱼托深渊则强者莫能执；憨山谓渊为鱼之利处；魏源谓鱼无一时可离于水。", "variants": [ "深淵" ], "variantsSimp": [ "深渊" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "憨山道德经解", "魏源老子本义" ] }, { "id": "n011", "sentenceId": "s005", "start": 9, "end": 11, "char": "利器", "charSimp": "利器", "startSimp": 9, "endSimp": 11, "pinyin": "lì qì", "gloss": "利國之器；此章諸家多釋為權道、權柄。", "glossSimp": "利国之器；此章诸家多释为权道、权柄。", "general": "河上公謂利器者權道也；王弼謂利器為利國之器，示人者任刑；成玄英謂利器權柄也；唐玄宗御注御疏並謂利器權道也；李榮謂聖人大寶理資於利器；陸希聲謂權為國家之利器、必深藏密用；呂惠卿謂操利器以馭天下國家者常在无形之際；蘇轍謂聖人居柔弱而以前制其後，即天下之利器；吳澄謂利器示人則人效之；憨山謂柔弱為國之利器；魏源謂兵器最鋒利、事之有機如國之有利器。", "generalSimp": "河上公谓利器者权道也；王弼谓利器为利国之器，示人者任刑；成玄英谓利器权柄也；唐玄宗御注御疏并谓利器权道也；李荣谓圣人大宝理资于利器；陆希声谓权为国家之利器、必深藏密用；吕惠卿谓操利器以驭天下国家者常在无形之际；苏辙谓圣人居柔弱而以前制其后，即天下之利器；吴澄谓利器示人则人效之；憨山谓柔弱为国之利器；魏源谓兵器最锋利、事之有机如国之有利器。", "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" ] } ], "glossary": { "歙": "收斂、收合。河上公本作「翕」，成玄英訓合、斂，吳澄訓闔。", "固": "本來、必先。此章「必固」連文，謂將欲如此，必先姑且如此；王夫之讀為「故」。", "張": "張開、擴張。與「歙」相對，此章指先使其盛大。", "興": "興起、使之盛大。與「廢」相對。", "奪": "奪取、削奪。與「與」相對；王夫之《老子衍》作「取」。", "與": "給予。此章指先給予對方，以促成其敗。", "微明": "隱微而明著。河上公謂其道微其效明，吳澄謂微其明、匿其可見而使之不可見。", "柔弱": "柔順軟弱，此章指聖人自處之道，與「剛强」相對。", "脱": "離開、失去。傅奕本作「侻」。", "淵": "深水、深潭。此章喻聖人所守之道；魏源本作「深淵」。", "利器": "利國之器；此章諸家多釋為權道、權柄。魏源本作「邦之利器」。", "柔弱勝剛强": "王弼本章句；蘇轍、吳澄、魏源作「柔勝剛，弱勝强」。", "魚不可脱於淵": "喻聖人不可須臾離道；魏源從《韓非子》作「魚不可脱於深淵」。", "國之利器不可以示人": "喻權柄不可顯示於人；魏源從《說苑·君道》作「邦之利器不可以借人」。", "微明章": "河上公本章章題。", "將欲翕之章": "唐玄宗本章章題。", "將欲歙之章": "呂惠卿、蘇轍本章章題。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「微明」，唐玄宗題「將欲翕之章第三十六」，呂惠卿、蘇轍題「將欲歙之章第三十六」，王弼本無章題。吳澄以此章為其第三十一章，魏源亦以此章為其第三十一章。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》、呂惠卿《道德真經傳》、蘇轍《老子解》、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「微明」，唐玄宗题「将欲翕之章第三十六」，吕惠卿、苏辙题「将欲歙之章第三十六」，王弼本无章题。吴澄以此章为其第三十一章，魏源亦以此章为其第三十一章。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》、吕惠卿《道德真经传》、苏辙《老子解》、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": "歙", "text": "《經典釋文》云「歙作翕，或又作給」，河上公本作「翕」，唐玄宗御注御疏標題亦作「翕」；王弼、陸希聲、呂惠卿、蘇轍、吳澄、魏源並作「歙」。魏源校記云「釋文：歙作翕，或又作給；河上作翕」。本站從王弼本作「歙」。", "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》、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》、《經典釋文》", "textSimp": "《经典释文》云「歙作翕，或又作给」，河上公本作「翕」，唐玄宗御注御疏标题亦作「翕」；王弼、陆希声、吕惠卿、苏辙、吴澄、魏源并作「歙」。魏源校记云「释文：歙作翕，或又作给；河上作翕」。本站从王弼本作「歙」。", "headwordSimp": "歙", "sourceSimp": 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"王弼《老子道德经注》、魏源《老子本义》、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》、释德清《道德经解》", "id": "k007" }, { "sentenceId": "s005", "headword": "示人與借人", "text": "魏源末句從《說苑·君道》作「不可以借人」，校記云「惟末句借字，各家皆作示，此從說苑君道篇所引」。王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、王夫之並作「示人」。本站從王弼本作「示人」。", "source": "王弼《老子道德經注》、魏源《老子本義》、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》、釋德清《道德經解》、王夫之《老子衍》", "textSimp": "魏源末句从《说苑·君道》作「不可以借人」，校记云「惟末句借字，各家皆作示，此从说苑君道篇所引」。王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、王夫之并作「示人」。本站从王弼本作「示人」。", "headwordSimp": "示人与借人", "sourceSimp": "王弼《老子道德经注》、魏源《老子本义》、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》、释德清《道德经解》、王夫之《老子衍》", "id": "k008" }, { "sentenceId": "s001", "headword": "出處與注數", "text": "河上公、成玄英、唐玄宗御注御疏、李榮此章據《玄德纂疏》卷十所引，嚴遵「嚴曰」一條亦見同卷；王弼此章注凡二條，「柔弱勝剛强」句無注，河上公三條、成玄英三條、唐玄宗御注御疏各三條、李榮三條。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》、李榮《道德真經注》（以上據《玄德纂疏》卷十所引）、嚴遵《道德真經指歸》、王弼《老子道德經注》、俞樾《諸子平議·老子平議》", "textSimp": "河上公、成玄英、唐玄宗御注御疏、李荣此章据《玄德纂疏》卷十所引，严遵「严曰」一条亦见同卷；王弼此章注凡二条，「柔弱胜刚强」句无注，河上公三条、成玄英三条、唐玄宗御注御疏各三条、李荣三条。俞樾《诸子平议》此章未列。", "headwordSimp": "出处与注数", "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》、李荣《道德真经注》（以上据《玄德纂疏》卷十所引）、严遵《道德真经指归》、王弼《老子道德经注》、俞樾《诸子平议·老子平议》", "id": "k009" } ], "glossarySimp": { "歙": "收敛、收合。河上公本作「翕」，成玄英训合、敛，吴澄训阖。", "固": "本来、必先。此章「必固」连文，谓将欲如此，必先姑且如此；王夫之读为「故」。", "张": "张开、扩张。与「歙」相对，此章指先使其盛大。", "兴": "兴起、使之盛大。与「废」相对。", "夺": "夺取、削夺。与「与」相对；王夫之《老子衍》作「取」。", "与": "给予。此章指先给予对方，以促成其败。", "微明": "隐微而明着。河上公谓其道微其效明，吴澄谓微其明、匿其可见而使之不可见。", "柔弱": "柔顺软弱，此章指圣人自处之道，与「刚强」相对。", "脱": "离开、失去。傅奕本作「侻」。", "渊": "深水、深潭。此章喻圣人所守之道；魏源本作「深渊」。", "利器": "利国之器；此章诸家多释为权道、权柄。魏源本作「邦之利器」。", "柔弱胜刚强": "王弼本章句；苏辙、吴澄、魏源作「柔胜刚，弱胜强」。", "鱼不可脱于渊": "喻圣人不可须臾离道；魏源从《韩非子》作「鱼不可脱于深渊」。", "国之利器不可以示人": "喻权柄不可显示于人；魏源从《说苑·君道》作「邦之利器不可以借人」。", "微明章": "河上公本章章题。", "将欲翕之章": "唐玄宗本章章题。", "将欲歙之章": "吕惠卿、苏辙本章章题。" }, "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": "歙", "headwordSimp": "歙", "pinyin": "xī", "gloss": "收斂、收合。", "glossSimp": "收敛、收合。", "general": "河上公以先開張之者欲極其奢淫；王弼以足其張則眾所歙；成玄英訓合、斂；唐玄宗御疏訓翕為斂；李榮以塞兌閉門釋歙；呂惠卿謂能歙之者无形而柔弱；蘇轍謂未嘗與之而遽奪則勢不極；吳澄訓闔；憨山以固張為翕之象；魏源以殺機、密用相配。", "generalSimp": "河上公以先开张之者欲极其奢淫；王弼以足其张则众所歙；成玄英训合、敛；唐玄宗御疏训翕为敛；李荣以塞兑闭门释歙；吕惠卿谓能歙之者无形而柔弱；苏辙谓未尝与之而遽夺则势不极；吴澄训阖；憨山以固张为翕之象；魏源以杀机、密用相配。", "variants": [ "翕" ], "variantsSimp": [ "翕" ], "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": "歙", "formSimp": "歙", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "固", "headwordSimp": "固", "pinyin": "gù", "gloss": "本來、必先；此章「必固」連文，謂將欲如此，必先姑且如此。", "glossSimp": "本来、必先；此章「必固」连文，谓将欲如此，必先姑且如此。", "general": "河上公以「先」釋之；王弼謂足其張、令之足；成玄英謂必先開張縱任；唐玄宗御注謂先開張極其侈心；李榮謂縱其開兌而濟事；呂惠卿謂其勢未嘗不如此；蘇轍謂勢有所不極、理有所不足；吳澄謂借此相反之事設譬；憨山以固張、固强、固興、固與為象、萌、機、兆；魏源以必固如此為密用；王夫之則讀「固」為「故」，謂表裡堅定、終始不異。", "generalSimp": "河上公以「先」释之；王弼谓足其张、令之足；成玄英谓必先开张纵任；唐玄宗御注谓先开张极其侈心；李荣谓纵其开兑而济事；吕惠卿谓其势未尝不如此；苏辙谓势有所不极、理有所不足；吴澄谓借此相反之事设譬；憨山以固张、固强、固兴、固与为象、萌、机、兆；魏源以必固如此为密用；王夫之则读「固」为「故」，谓表里坚定、终始不异。", "variants": [ "故" ], "variantsSimp": [ "故" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "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", "李荣注", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "固", "formSimp": "固", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "張", "headwordSimp": "张", "pinyin": "zhāng", "gloss": "張開、擴張。", "glossSimp": "张开、扩张。", "general": "河上公謂先開張之者欲極其奢淫；王弼謂足其張而後眾所歙；成玄英謂開張縱任極其奢淫；唐玄宗御注謂開張極其侈心；李榮謂縱其開兌；陸希聲謂足之令張；呂惠卿謂於張知歙；吳澄訓開；憨山謂固張者翕之象；魏源以將欲如彼為殺機。", "generalSimp": "河上公谓先开张之者欲极其奢淫；王弼谓足其张而后众所歙；成玄英谓开张纵任极其奢淫；唐玄宗御注谓开张极其侈心；李荣谓纵其开兑；陆希声谓足之令张；吕惠卿谓于张知歙；吴澄训开；憨山谓固张者翕之象；魏源以将欲如彼为杀机。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "張", "formSimp": "张", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "興", "headwordSimp": "兴", "pinyin": "xīng", "gloss": "興起、使之盛大。", "glossSimp": "兴起、使之盛大。", "general": "河上公謂先興之者欲使其驕危；成玄英謂欲廢其殘獷者必固恣其凶暴；唐玄宗御注以强弱等義略同；李榮謂欲衰而更盛、物極自反；呂惠卿謂於興知廢；吳澄謂借此相反之事設譬；憨山謂固興者廢之機；魏源以殺機、密用相配。", "generalSimp": "河上公谓先兴之者欲使其骄危；成玄英谓欲废其残犷者必固恣其凶暴；唐玄宗御注以强弱等义略同；李荣谓欲衰而更盛、物极自反；吕惠卿谓于兴知废；吴澄谓借此相反之事设譬；憨山谓固兴者废之机；魏源以杀机、密用相配。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "興", "formSimp": "兴", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s002", "headword": "奪", "headwordSimp": "夺", "pinyin": "duó", "gloss": "奪取、削奪。", "glossSimp": "夺取、削夺。", "general": "河上公謂先與之者欲使極其貪心；成玄英謂後令歸善名曰奪之；李榮謂欲奪其惡、惡積滅身；蘇轍謂未嘗與之而遽奪則勢不極；呂惠卿謂於與知奪；吳澄謂不知其欲奪之；憨山謂固與者奪之兆；魏源謂殺機與密用相配。", "generalSimp": "河上公谓先与之者欲使极其贪心；成玄英谓后令归善名曰夺之；李荣谓欲夺其恶、恶积灭身；苏辙谓未尝与之而遽夺则势不极；吕惠卿谓于与知夺；吴澄谓不知其欲夺之；憨山谓固与者夺之兆；魏源谓杀机与密用相配。", "variants": [ "取" ], "variantsSimp": [ "取" ], "refs": [ "河上公注", "成玄英疏", "李榮注", "蘇轍老子解", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "李荣注", "苏辙老子解", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "奪", "formSimp": "夺", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s002", "headword": "與", "headwordSimp": "与", "pinyin": "yǔ", "gloss": "給予。", "glossSimp": "给予。", "general": "河上公謂先與之者欲使極其貪心；王弼謂與其張之不足而改其求張者反危；成玄英謂先恣其惡名曰與之；唐玄宗御注以權實覆卻相照；李榮謂欲奪其惡先與之；蘇轍謂未嘗與之而遽奪則勢不極；呂惠卿謂於與知奪；憨山謂固與者奪之兆；魏源以必固如此為密用。", "generalSimp": "河上公谓先与之者欲使极其贪心；王弼谓与其张之不足而改其求张者反危；成玄英谓先恣其恶名曰与之；唐玄宗御注以权实覆却相照；李荣谓欲夺其恶先与之；苏辙谓未尝与之而遽夺则势不极；吕惠卿谓于与知夺；憨山谓固与者夺之兆；魏源以必固如此为密用。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "吕惠卿传", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "與", "formSimp": "与", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s003", "headword": "微明", "headwordSimp": "微明", "pinyin": "wēi míng", "gloss": "隱微而明著；一說微其明，藏明不用。", "glossSimp": "隐微而明着；一说微其明，藏明不用。", "general": "河上公謂此四者其道微其效明；王弼謂因物之性、令其自戮，不假刑為大，故曰微明；成玄英謂微隱密也、明智慧也；唐玄宗御注謂此道甚微而效則明著；嚴遵謂翕天下之心而使自張；李榮謂微妙分明、歷然有益；陸希聲謂此術甚微而明、聖人密用；呂惠卿謂非知幾者不能與；蘇轍謂其迹與世俗相似而實乘理；吳澄謂微其明、匿其可見而使之不可見；憨山謂人所遇而不測識；魏源謂非明不能見、非微明不能守。", "generalSimp": "河上公谓此四者其道微其效明；王弼谓因物之性、令其自戮，不假刑为大，故曰微明；成玄英谓微隐密也、明智慧也；唐玄宗御注谓此道甚微而效则明着；严遵谓翕天下之心而使自张；李荣谓微妙分明、历然有益；陆希声谓此术甚微而明、圣人密用；吕惠卿谓非知几者不能与；苏辙谓其迹与世俗相似而实乘理；吴澄谓微其明、匿其可见而使之不可见；憨山谓人所遇而不测识；魏源谓非明不能见、非微明不能守。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "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" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "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" ], "forms": [ { "form": "微明", "formSimp": "微明", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "柔弱", "headwordSimp": "柔弱", "pinyin": "róu ruò", "gloss": "柔順軟弱，此章指聖人自處之道。", "glossSimp": "柔顺软弱，此章指圣人自处之道。", "general": "河上公謂柔弱者乆長；成玄英以柔弱為實道、剛强為權智；唐玄宗御注謂巽順可以行權、柔弱者必勝；李榮謂權道順而不違故言柔弱；陸希聲謂柔弱可以制剛强；呂惠卿謂无形而柔弱者可制有形而剛强；蘇轍謂聖人以柔弱自處、以不校坐待其斃；吳澄謂以柔弱自處則剛强者不我忌；憨山謂柔弱為國之利器；魏源謂柔勝剛、弱勝强是其本旨。", "generalSimp": "河上公谓柔弱者乆长；成玄英以柔弱为实道、刚强为权智；唐玄宗御注谓巽顺可以行权、柔弱者必胜；李荣谓权道顺而不违故言柔弱；陆希声谓柔弱可以制刚强；吕惠卿谓无形而柔弱者可制有形而刚强；苏辙谓圣人以柔弱自处、以不校坐待其毙；吴澄谓以柔弱自处则刚强者不我忌；憨山谓柔弱为国之利器；魏源谓柔胜刚、弱胜强是其本旨。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "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", "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": "柔弱", "formSimp": "柔弱", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "脱", "headwordSimp": "脱", "pinyin": "tuō", "gloss": "離開、失去。", "glossSimp": "离开、失去。", "general": "河上公謂魚脱於淵為去剛得柔、不可復制；王弼謂魚脱於淵則必見失；成玄英訓失；唐玄宗御注御疏並訓失；李榮訓失，謂失水則魚亡；陸希聲謂魚脱於淵則不可行權；呂惠卿謂魚脱於淵則獲；蘇轍謂魚惟脱於淵然後人得制之；魏源謂喻密用不可失。", "generalSimp": "河上公谓鱼脱于渊为去刚得柔、不可复制；王弼谓鱼脱于渊则必见失；成玄英训失；唐玄宗御注御疏并训失；李荣训失，谓失水则鱼亡；陆希声谓鱼脱于渊则不可行权；吕惠卿谓鱼脱于渊则获；苏辙谓鱼惟脱于渊然后人得制之；魏源谓喻密用不可失。", "variants": [ "侻" ], "variantsSimp": [ "侻" ], "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", "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", "魏源老子本义" ], "forms": [ { "form": "脱", "formSimp": "脱", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "淵", "headwordSimp": "渊", "pinyin": "yuān", "gloss": "深水、深潭。", "glossSimp": "深水、深潭。", "general": "河上公謂魚脱於淵則不可復制；王弼謂魚脱於淵則必見失；成玄英謂魚藏於水則物莫之害；唐玄宗御注謂魚若失泉則為人所擒；李榮謂魚之游泳事藉江湖；陸希聲謂乾九四「或躍在淵」；呂惠卿謂人離柔弱猶魚脱於淵；蘇轍謂魚託深淵則强者莫能執；憨山謂淵為魚之利處；魏源謂魚無一時可離於水。", "generalSimp": "河上公谓鱼脱于渊则不可复制；王弼谓鱼脱于渊则必见失；成玄英谓鱼藏于水则物莫之害；唐玄宗御注谓鱼若失泉则为人所擒；李荣谓鱼之游泳事藉江湖；陆希声谓干九四「或跃在渊」；吕惠卿谓人离柔弱犹鱼脱于渊；苏辙谓鱼托深渊则强者莫能执；憨山谓渊为鱼之利处；魏源谓鱼无一时可离于水。", "variants": [ "深淵" ], "variantsSimp": [ "深渊" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "淵", "formSimp": "渊", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s005", "headword": "利器", "headwordSimp": "利器", "pinyin": "lì qì", "gloss": "利國之器；此章諸家多釋為權道、權柄。", "glossSimp": "利国之器；此章诸家多释为权道、权柄。", "general": "河上公謂利器者權道也；王弼謂利器為利國之器，示人者任刑；成玄英謂利器權柄也；唐玄宗御注御疏並謂利器權道也；李榮謂聖人大寶理資於利器；陸希聲謂權為國家之利器、必深藏密用；呂惠卿謂操利器以馭天下國家者常在无形之際；蘇轍謂聖人居柔弱而以前制其後，即天下之利器；吳澄謂利器示人則人效之；憨山謂柔弱為國之利器；魏源謂兵器最鋒利、事之有機如國之有利器。", "generalSimp": "河上公谓利器者权道也；王弼谓利器为利国之器，示人者任刑；成玄英谓利器权柄也；唐玄宗御注御疏并谓利器权道也；李荣谓圣人大宝理资于利器；陆希声谓权为国家之利器、必深藏密用；吕惠卿谓操利器以驭天下国家者常在无形之际；苏辙谓圣人居柔弱而以前制其后，即天下之利器；吴澄谓利器示人则人效之；憨山谓柔弱为国之利器；魏源谓兵器最锋利、事之有机如国之有利器。", "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": "利器", "formSimp": "利器", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 12, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "歙", "headwordSimp": "歙", "pinyin": "", "gloss": "收斂、收合。河上公本作「翕」，成玄英訓合、斂，吳澄訓闔。", "glossSimp": "收敛、收合。河上公本作「翕」，成玄英训合、敛，吴澄训阖。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "歙", "formSimp": "歙", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 13, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "固", "headwordSimp": "固", "pinyin": "", "gloss": "本來、必先。此章「必固」連文，謂將欲如此，必先姑且如此；王夫之讀為「故」。", "glossSimp": "本来、必先。此章「必固」连文，谓将欲如此，必先姑且如此；王夫之读为「故」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "固", "formSimp": "固", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 14, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "張", "headwordSimp": "张", "pinyin": "", "gloss": "張開、擴張。與「歙」相對，此章指先使其盛大。", "glossSimp": "张开、扩张。与「歙」相对，此章指先使其盛大。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "張", "formSimp": "张", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 15, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "興", "headwordSimp": "兴", "pinyin": "", "gloss": "興起、使之盛大。與「廢」相對。", "glossSimp": "兴起、使之盛大。与「废」相对。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "興", "formSimp": "兴", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 16, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "奪", "headwordSimp": "夺", "pinyin": "", "gloss": "奪取、削奪。與「與」相對；王夫之《老子衍》作「取」。", "glossSimp": "夺取、削夺。与「与」相对；王夫之《老子衍》作「取」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "奪", "formSimp": "夺", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 17, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "與", "headwordSimp": "与", "pinyin": "", "gloss": "給予。此章指先給予對方，以促成其敗。", "glossSimp": "给予。此章指先给予对方，以促成其败。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "與", "formSimp": "与", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 18, "id": "g007", "noteId": "", "sentenceId": "s003", "headword": "微明", "headwordSimp": "微明", "pinyin": "", "gloss": "隱微而明著。河上公謂其道微其效明，吳澄謂微其明、匿其可見而使之不可見。", "glossSimp": "隐微而明着。河上公谓其道微其效明，吴澄谓微其明、匿其可见而使之不可见。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "微明", "formSimp": "微明", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 19, "id": "g008", "noteId": "", "sentenceId": "s004", "headword": "柔弱", "headwordSimp": "柔弱", "pinyin": "", "gloss": "柔順軟弱，此章指聖人自處之道，與「剛强」相對。", "glossSimp": "柔顺软弱，此章指圣人自处之道，与「刚强」相对。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "柔弱", "formSimp": "柔弱", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 20, "id": "g009", "noteId": "", "sentenceId": "s005", "headword": "脱", "headwordSimp": "脱", "pinyin": "", "gloss": "離開、失去。傅奕本作「侻」。", "glossSimp": "离开、失去。傅奕本作「侻」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "脱", "formSimp": "脱", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 21, "id": "g010", "noteId": "", "sentenceId": "s005", "headword": "淵", "headwordSimp": "渊", "pinyin": "", "gloss": "深水、深潭。此章喻聖人所守之道；魏源本作「深淵」。", "glossSimp": "深水、深潭。此章喻圣人所守之道；魏源本作「深渊」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "淵", "formSimp": "渊", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 22, "id": "g011", "noteId": "", "sentenceId": "s005", "headword": "利器", "headwordSimp": "利器", "pinyin": "", "gloss": "利國之器；此章諸家多釋為權道、權柄。魏源本作「邦之利器」。", "glossSimp": "利国之器；此章诸家多释为权道、权柄。魏源本作「邦之利器」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "利器", "formSimp": "利器", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 23, "id": "g012", "noteId": "", "sentenceId": "s004", "headword": "柔弱勝剛强", "headwordSimp": "柔弱胜刚强", "pinyin": "", "gloss": "王弼本章句；蘇轍、吳澄、魏源作「柔勝剛，弱勝强」。", "glossSimp": "王弼本章句；苏辙、吴澄、魏源作「柔胜刚，弱胜强」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "柔弱勝剛强", "formSimp": "柔弱胜刚强", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 24, "id": "g013", "noteId": "", "sentenceId": "s005", "headword": "魚不可脱於淵", "headwordSimp": "鱼不可脱于渊", "pinyin": "", "gloss": "喻聖人不可須臾離道；魏源從《韓非子》作「魚不可脱於深淵」。", "glossSimp": "喻圣人不可须臾离道；魏源从《韩非子》作「鱼不可脱于深渊」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "魚不可脱於淵", "formSimp": "鱼不可脱于渊", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 25, "id": "g014", "noteId": "", "sentenceId": "s005", "headword": "國之利器不可以示人", "headwordSimp": "国之利器不可以示人", "pinyin": "", "gloss": "喻權柄不可顯示於人；魏源從《說苑·君道》作「邦之利器不可以借人」。", "glossSimp": "喻权柄不可显示于人；魏源从《说苑·君道》作「邦之利器不可以借人」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "國之利器不可以示人", "formSimp": "国之利器不可以示人", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 26, "id": "g015", "noteId": "", "sentenceId": "", "headword": "微明章", "headwordSimp": "微明章", "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": "微明章", "formSimp": "微明章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 27, "id": "g016", "noteId": "", "sentenceId": "", "headword": "將欲翕之章", "headwordSimp": "将欲翕之章", "pinyin": "", "gloss": "唐玄宗本章章題。", "glossSimp": "唐玄宗本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "將欲翕之章", "formSimp": "将欲翕之章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 28, "id": "g017", "noteId": "", "sentenceId": "", "headword": "將欲歙之章", "headwordSimp": "将欲歙之章", "pinyin": "", "gloss": "呂惠卿、蘇轍本章章題。", "glossSimp": "吕惠卿、苏辙本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "將欲歙之章", "formSimp": "将欲歙之章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第三十六章五句的十三家對照。嚴遵《指歸》道經原卷缺佚，《玄德纂疏》卷十「嚴曰」存一條，附於四對之後，故仍列；俞樾《諸子平議》此章未列。王弼此章唯二注，「柔弱勝剛强」句無注，故第三議題無王弼條，跨議題必需來源改取河上公、唐玄宗；嚴遵、王夫之亦僅就四對或魚、利器立說，各議題家數隨之增減。河上公、王弼、成玄英、唐玄宗、李榮、蘇轍、吳澄逐句或分段分疏；陸希聲、呂惠卿、憨山、魏源、王夫之各以整章一段通釋，本站按文義分條。諸家釋四對有權術制物、因物之性、物勢自然、反者道之動之別；釋「微明」有其道微其效明、隱密明智、微其明而匿其可見、人所不測識之別；釋「柔弱勝剛强」有實智勝權、巽順行權、自然之勢、不校坐待之別；釋「利器」有權道、權柄、利國之器、柔弱為利器之別；大旨歸於以柔制剛、藏權不示。", "concepts": [ { "id": "jiang-yu-xi-zhi-bi-gu-zhang-zhi", "name": "將欲歙之，必固張之", "nameTrad": "將欲歙之，必固張之", "question": "四對是聖人有意用權，還是物勢自然？「必固」是權術，還是因物之性？", "questionTrad": "四對是聖人有意用權，還是物勢自然？「必固」是權術，還是因物之性？", "intro": "河上公以先開張之者欲極其奢淫、先强大之者欲使遇禍、先興之者欲使其驕危、先與之者欲使極其貪心，四者其道微其效明。王弼以將欲除强梁、去暴亂當以此四者，因物之性、令其自戮，不假刑為大。成玄英以行權攝化釋四對，歙斂貪染者必先開張縱任，引老君西入罽賓化胡之事。唐玄宗御注以權反經而合義，君子行權貴於合義、小人用之則為詐譎；御疏申以聖人量眾生根性、以權實覆却相明，翕斂情欲先開張極其侈心。嚴遵以四者明絶聖而德自起、廢智而化自行，翕天下之心而使自張、弱天下之志而使自强。李榮以塞兌閉門而愚夫不服、縱其開兌而濟事，困而後已。陸希聲以權實相濟立說，實以順常為體、權以反經為用，因利欲之心以行歙張之術，引文王事紂為證。呂惠卿謂天之道、物之理、人之事其勢未嘗不如此，於張知歙、於强知弱、於興知廢、於與知奪。蘇轍謂未嘗與之而遽奪則勢不極、理不足，聖人乘理而世俗用智。吳澄以反者道之動、玄德與物反矣為說，借此八者相及之四事設譬。憨山以物勢極則反為說，固張者翕之象、固强者弱之萌、固興者廢之機、固與者奪之兆。魏源以此書為君子待小人之術，將欲如彼者殺機也、必固如此者密用也。諸家皆以四對為勢之必至，而所以處之者或用權、或因性、或守柔。", "introTrad": "河上公以先開張之者欲極其奢淫、先强大之者欲使遇禍、先興之者欲使其驕危、先與之者欲使極其貪心，四者其道微其效明。王弼以將欲除强梁、去暴亂當以此四者，因物之性、令其自戮，不假刑為大。成玄英以行權攝化釋四對，歙斂貪染者必先開張縱任，引老君西入罽賓化胡之事。唐玄宗御注以權反經而合義，君子行權貴於合義、小人用之則為詐譎；御疏申以聖人量眾生根性、以權實覆却相明，翕斂情欲先開張極其侈心。嚴遵以四者明絶聖而德自起、廢智而化自行，翕天下之心而使自張、弱天下之志而使自强。李榮以塞兌閉門而愚夫不服、縱其開兌而濟事，困而後已。陸希聲以權實相濟立說，實以順常為體、權以反經為用，因利欲之心以行歙張之術，引文王事紂為證。呂惠卿謂天之道、物之理、人之事其勢未嘗不如此，於張知歙、於强知弱、於興知廢、於與知奪。蘇轍謂未嘗與之而遽奪則勢不極、理不足，聖人乘理而世俗用智。吳澄以反者道之動、玄德與物反矣為說，借此八者相及之四事設譬。憨山以物勢極則反為說，固張者翕之象、固强者弱之萌、固興者廢之機、固與者奪之兆。魏源以此書為君子待小人之術，將欲如彼者殺機也、必固如此者密用也。諸家皆以四對為勢之必至，而所以處之者或用權、或因性、或守柔。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "先開張、强大、興之、與之，各欲極其奢淫、遇禍、驕危、貪心，四者道微效明。", "thesisTrad": "先開張、强大、興之、與之，各欲極其奢淫、遇禍、驕危、貪心，四者道微效明。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "先开张、强大、兴之、与之，各欲极其奢淫、遇祸、骄危、贪心，四者道微效明。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "將欲除强梁、去暴亂當以此四者，因物之性、令其自戮，不假刑為大。", "thesisTrad": "將欲除强梁、去暴亂當以此四者，因物之性、令其自戮，不假刑為大。", "noteIds": [ "c004" ], "workTypeSimp": "注", "thesisSimp": "将欲除强梁、去暴乱当以此四者，因物之性、令其自戮，不假刑为大。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "行權攝化，歙斂貪染者必先開張縱任，引老君化胡之事。", "thesisTrad": "行權攝化，歙斂貪染者必先開張縱任，引老君化胡之事。", "noteIds": [ "c006" ], "workTypeSimp": "疏", "thesisSimp": "行权摄化，歙敛贪染者必先开张纵任，引老君化胡之事。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "權反經而合義，君子行權貴於合義；歙斂情欲先開張極其侈心。", "thesisTrad": "權反經而合義，君子行權貴於合義；歙斂情欲先開張極其侈心。", "noteIds": [ "c009", "c010" ], "workTypeSimp": "御注", "thesisSimp": "权反经而合义，君子行权贵于合义；歙敛情欲先开张极其侈心。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "四者明絶聖而德自起、廢智而化自行，翕天下之心而使自張。", "thesisTrad": "四者明絶聖而德自起、廢智而化自行，翕天下之心而使自張。", "noteIds": [ "c015" ], "workTypeSimp": "指归", "thesisSimp": "四者明绝圣而德自起、废智而化自行，翕天下之心而使自张。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "塞兌閉門而愚夫不服，縱其開兌而濟事，困而後已。", "thesisTrad": "塞兌閉門而愚夫不服，縱其開兌而濟事，困而後已。", "noteIds": [ "c016" ], "workTypeSimp": "注", "thesisSimp": "塞兑闭门而愚夫不服，纵其开兑而济事，困而后已。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "實以順常為體、權以反經為用，因利欲之心以行歙張之術。", "thesisTrad": "實以順常為體、權以反經為用，因利欲之心以行歙張之術。", "noteIds": [ "c019" ], "workTypeSimp": "传", "thesisSimp": "实以顺常为体、权以反经为用，因利欲之心以行歙张之术。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天之道、物之理、人之事其勢未嘗不如此，於張知歙、於强知弱。", "thesisTrad": "天之道、物之理、人之事其勢未嘗不如此，於張知歙、於强知弱。", "noteIds": [ "c022" ], "workTypeSimp": "传", "thesisSimp": "天之道、物之理、人之事其势未尝不如此，于张知歙、于强知弱。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "未嘗與之而遽奪則勢不極、理不足，聖人乘理而世俗用智。", "thesisTrad": "未嘗與之而遽奪則勢不極、理不足，聖人乘理而世俗用智。", "noteIds": [ "c025" ], "workTypeSimp": "解", "thesisSimp": "未尝与之而遽夺则势不极、理不足，圣人乘理而世俗用智。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "反者道之動、玄德與物反，借此八者相及之四事設譬。", "thesisTrad": "反者道之動、玄德與物反，借此八者相及之四事設譬。", "noteIds": [ "c028" ], "workTypeSimp": "注", "thesisSimp": "反者道之动、玄德与物反，借此八者相及之四事设譬。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "物勢極則反，固張者翕之象、固强者弱之萌、固興者廢之機、固與者奪之兆。", "thesisTrad": "物勢極則反，固張者翕之象、固强者弱之萌、固興者廢之機、固與者奪之兆。", "noteIds": [ "c031" ], "workTypeSimp": "解", "thesisSimp": "物势极则反，固张者翕之象、固强者弱之萌、固兴者废之机、固与者夺之兆。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "此書君子待小人之術，將欲如彼者殺機、必固如此者密用。", "thesisTrad": "此書君子待小人之術，將欲如彼者殺機、必固如此者密用。", "noteIds": [ "c033" ], "workTypeSimp": "本义", "thesisSimp": "此书君子待小人之术，将欲如彼者杀机、必固如此者密用。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公把四對讀成「極其奢淫、遇禍、驕危、貪心」的因勢促成，落腳在治術。", "textTrad": "河上公把四對讀成「極其奢淫、遇禍、驕危、貪心」的因勢促成，落腳在治術。", "relationSimp": "立论", "textSimp": "河上公把四对读成「极其奢淫、遇祸、骄危、贪心」的因势促成，落脚在治术。" }, { "noteId": "c004", "relation": "注", "relationTrad": "注", "text": "王弼以「因物之性、令其自戮」取代權謀，強調不假刑威。", "textTrad": "王弼以「因物之性、令其自戮」取代權謀，強調不假刑威。", "relationSimp": "注", "textSimp": "王弼以「因物之性、令其自戮」取代权谋，强调不假刑威。" }, { "noteId": "c006", "relation": "疏", "relationTrad": "疏", "text": "成玄英以行權攝化、老君化胡為說，四對成為度化眾生的方便。", "textTrad": "成玄英以行權攝化、老君化胡為說，四對成為度化眾生的方便。", "relationSimp": "疏", "textSimp": "成玄英以行权摄化、老君化胡为说，四对成为度化众生的方便。" }, { "noteId": "c009", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以權反經而合義立界，把四對收在「君子行權」之下。", "textTrad": "唐玄宗以權反經而合義立界，把四對收在「君子行權」之下。", "relationSimp": "御注", "textSimp": "唐玄宗以权反经而合义立界，把四对收在「君子行权」之下。" }, { "noteId": "c010", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以根性利鈍、權實相照申之，四對遂有攝化眾生的次第。", "textTrad": "御疏以根性利鈍、權實相照申之，四對遂有攝化眾生的次第。", "relationSimp": "御疏", "textSimp": "御疏以根性利钝、权实相照申之，四对遂有摄化众生的次第。" }, { "noteId": "c015", "relation": "輯文", "relationTrad": "輯文", "text": "嚴遵存文最短，卻把四對轉為「絶聖廢智」之後的自然德化。", "textTrad": "嚴遵存文最短，卻把四對轉為「絶聖廢智」之後的自然德化。", "relationSimp": "辑文", "textSimp": "严遵存文最短，却把四对转为「绝圣废智」之后的自然德化。" }, { "noteId": "c019", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以權實相濟為骨幹，四對是「因利欲之心」的歙張之術。", "textTrad": "陸希聲以權實相濟為骨幹，四對是「因利欲之心」的歙張之術。", "relationSimp": "传", "textSimp": "陆希声以权实相济为骨干，四对是「因利欲之心」的歙张之术。" }, { "noteId": "c031", "relation": "解", "relationTrad": "解", "text": "憨山以日昃、月缺、燈滅為喻，把四對說成物勢極則反。", "textTrad": "憨山以日昃、月缺、燈滅為喻，把四對說成物勢極則反。", "relationSimp": "解", "textSimp": "憨山以日昃、月缺、灯灭为喻，把四对说成物势极则反。" }, { "noteId": "c033", "relation": "本義", "relationTrad": "本義", "text": "魏源逕稱此為「君子待小人之術」，以殺機、密用分疏四對。", "textTrad": "魏源逕稱此為「君子待小人之術」，以殺機、密用分疏四對。", "relationSimp": "本义", "textSimp": "魏源迳称此为「君子待小人之术」，以杀机、密用分疏四对。" } ], "nameSimp": "将欲歙之，必固张之", "questionSimp": "四对是圣人有意用权，还是物势自然？「必固」是权术，还是因物之性？", "introSimp": "河上公以先开张之者欲极其奢淫、先强大之者欲使遇祸、先兴之者欲使其骄危、先与之者欲使极其贪心，四者其道微其效明。王弼以将欲除强梁、去暴乱当以此四者，因物之性、令其自戮，不假刑为大。成玄英以行权摄化释四对，歙敛贪染者必先开张纵任，引老君西入罽宾化胡之事。唐玄宗御注以权反经而合义，君子行权贵于合义、小人用之则为诈谲；御疏申以圣人量众生根性、以权实覆却相明，翕敛情欲先开张极其侈心。严遵以四者明绝圣而德自起、废智而化自行，翕天下之心而使自张、弱天下之志而使自强。李荣以塞兑闭门而愚夫不服、纵其开兑而济事，困而后已。陆希声以权实相济立说，实以顺常为体、权以反经为用，因利欲之心以行歙张之术，引文王事纣为证。吕惠卿谓天之道、物之理、人之事其势未尝不如此，于张知歙、于强知弱、于兴知废、于与知夺。苏辙谓未尝与之而遽夺则势不极、理不足，圣人乘理而世俗用智。吴澄以反者道之动、玄德与物反矣为说，借此八者相及之四事设譬。憨山以物势极则反为说，固张者翕之象、固强者弱之萌、固兴者废之机、固与者夺之兆。魏源以此书为君子待小人之术，将欲如彼者杀机也、必固如此者密用也。诸家皆以四对为势之必至，而所以处之者或用权、或因性、或守柔。" }, { "id": "shi-wei-wei-ming", "name": "是謂微明", "nameTrad": "是謂微明", "question": "「微明」是「其道微其效明」，還是「微其明」、藏明不用？", "questionTrad": "「微明」是「其道微其效明」，還是「微其明」、藏明不用？", "intro": "河上公以此四者其道微其效明。王弼以因物之性、令其自戮，不假刑為大，故曰微明。成玄英以微為隱密、明為智慧，權道是隱密明智。唐玄宗御注謂此道甚微而效則明著；御疏申以權實覆却相明。嚴遵以翕天下之心而使自張、弱天下之志而使自强為微明。李榮謂觀之則未似施教、究理則極有潜資，甚自微妙分明、歷然有益。陸希聲謂此術甚微而明、聖人所以密用。呂惠卿謂非知幾者不能與於此。蘇轍謂其迹與世俗相似，然聖人乘理、世俗用智。吳澄以微其明為訓，謂匿其可見者而使之不可見，猶前章言襲明。憨山謂天時人事、物理自然，第人所遇而不測識。魏源謂非明不能見、非微明不能守。諸家或就效驗言明，或就藏用言微，大旨皆不離「微而能明」。", "introTrad": "河上公以此四者其道微其效明。王弼以因物之性、令其自戮，不假刑為大，故曰微明。成玄英以微為隱密、明為智慧，權道是隱密明智。唐玄宗御注謂此道甚微而效則明著；御疏申以權實覆却相明。嚴遵以翕天下之心而使自張、弱天下之志而使自强為微明。李榮謂觀之則未似施教、究理則極有潜資，甚自微妙分明、歷然有益。陸希聲謂此術甚微而明、聖人所以密用。呂惠卿謂非知幾者不能與於此。蘇轍謂其迹與世俗相似，然聖人乘理、世俗用智。吳澄以微其明為訓，謂匿其可見者而使之不可見，猶前章言襲明。憨山謂天時人事、物理自然，第人所遇而不測識。魏源謂非明不能見、非微明不能守。諸家或就效驗言明，或就藏用言微，大旨皆不離「微而能明」。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "此四者其道微其效明。", "thesisTrad": "此四者其道微其效明。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "此四者其道微其效明。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "因物之性、令其自戮，不假刑為大，故曰微明。", "thesisTrad": "因物之性、令其自戮，不假刑為大，故曰微明。", "noteIds": [ "c004" ], "workTypeSimp": "注", "thesisSimp": "因物之性、令其自戮，不假刑为大，故曰微明。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "微隱密也、明智慧也，權道是隱密明智。", "thesisTrad": "微隱密也、明智慧也，權道是隱密明智。", "noteIds": [ "c006" ], "workTypeSimp": "疏", "thesisSimp": "微隐密也、明智慧也，权道是隐密明智。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "此道甚微而效則明著；權實覆却相明。", "thesisTrad": "此道甚微而效則明著；權實覆却相明。", "noteIds": [ "c009", "c010" ], "workTypeSimp": "御注", "thesisSimp": "此道甚微而效则明着；权实覆却相明。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "翕天下之心而使自張、弱天下之志而使自强。", "thesisTrad": "翕天下之心而使自張、弱天下之志而使自强。", "noteIds": [ "c015" ], "workTypeSimp": "指归", "thesisSimp": "翕天下之心而使自张、弱天下之志而使自强。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "觀之未似施教、究理極有潜資，微妙分明、歷然有益。", "thesisTrad": "觀之未似施教、究理極有潜資，微妙分明、歷然有益。", "noteIds": [ "c016" ], "workTypeSimp": "注", "thesisSimp": "观之未似施教、究理极有潜资，微妙分明、历然有益。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "此術甚微而明，聖人所以密用。", "thesisTrad": "此術甚微而明，聖人所以密用。", "noteIds": [ "c020" ], "workTypeSimp": "传", "thesisSimp": "此术甚微而明，圣人所以密用。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "非知幾者不能與於此，故曰微明。", "thesisTrad": "非知幾者不能與於此，故曰微明。", "noteIds": [ "c022" ], "workTypeSimp": "传", "thesisSimp": "非知几者不能与于此，故曰微明。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "其迹與世俗相似，然聖人乘理、世俗用智。", "thesisTrad": "其迹與世俗相似，然聖人乘理、世俗用智。", "noteIds": [ "c025" ], "workTypeSimp": "解", "thesisSimp": "其迹与世俗相似，然圣人乘理、世俗用智。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "微其明也，匿其可見者而使之不可見，猶前章言襲明。", "thesisTrad": "微其明也，匿其可見者而使之不可見，猶前章言襲明。", "noteIds": [ "c028" ], "workTypeSimp": "注", "thesisSimp": "微其明也，匿其可见者而使之不可见，犹前章言袭明。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "天時人事、物理自然，第人所遇而不測識，故曰微明。", "thesisTrad": "天時人事、物理自然，第人所遇而不測識，故曰微明。", "noteIds": [ "c031" ], "workTypeSimp": "解", "thesisSimp": "天时人事、物理自然，第人所遇而不测识，故曰微明。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "非明不能見，非微明不能守。", "thesisTrad": "非明不能見，非微明不能守。", "noteIds": [ "c034" ], "workTypeSimp": "本义", "thesisSimp": "非明不能见，非微明不能守。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以「道微效明」四字立訓，明在效驗、不在機心。", "textTrad": "河上公以「道微效明」四字立訓，明在效驗、不在機心。", "relationSimp": "立论", "textSimp": "河上公以「道微效明」四字立训，明在效验、不在机心。" }, { "noteId": "c004", "relation": "注", "relationTrad": "注", "text": "王弼以「不假刑為大」申微明，謂其所以明者在因性。", "textTrad": "王弼以「不假刑為大」申微明，謂其所以明者在因性。", "relationSimp": "注", "textSimp": "王弼以「不假刑为大」申微明，谓其所以明者在因性。" }, { "noteId": "c006", "relation": "疏", "relationTrad": "疏", "text": "成玄英分釋「微」「明」二字，把微明讀成隱密明智。", "textTrad": "成玄英分釋「微」「明」二字，把微明讀成隱密明智。", "relationSimp": "疏", "textSimp": "成玄英分释「微」「明」二字，把微明读成隐密明智。" }, { "noteId": "c010", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏以權實覆却相明釋之，微明成為權實相照的結構。", "textTrad": "唐玄宗御疏以權實覆却相明釋之，微明成為權實相照的結構。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏以权实覆却相明释之，微明成为权实相照的结构。" }, { "noteId": "c016", "relation": "別解", "relationTrad": "別解", "text": "李榮從人情立說：觀之未似施教，究理則潜資有益。", "textTrad": "李榮從人情立說：觀之未似施教，究理則潜資有益。", "relationSimp": "别解", "textSimp": "李荣从人情立说：观之未似施教，究理则潜资有益。" }, { "noteId": "c020", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以「甚微而明」總承四對與柔弱，微明是密用之術。", "textTrad": "陸希聲以「甚微而明」總承四對與柔弱，微明是密用之術。", "relationSimp": "传", "textSimp": "陆希声以「甚微而明」总承四对与柔弱，微明是密用之术。" }, { "noteId": "c028", "relation": "轉深", "relationTrad": "轉深", "text": "吳澄改讀為「微其明」，把微明推向藏明不露的一面。", "textTrad": "吳澄改讀為「微其明」，把微明推向藏明不露的一面。", "relationSimp": "转深", "textSimp": "吴澄改读为「微其明」，把微明推向藏明不露的一面。" }, { "noteId": "c034", "relation": "本義", "relationTrad": "本義", "text": "魏源以「非明不能見、非微明不能守」收束，兼顧見與守兩面。", "textTrad": "魏源以「非明不能見、非微明不能守」收束，兼顧見與守兩面。", "relationSimp": "本义", "textSimp": "魏源以「非明不能见、非微明不能守」收束，兼顾见与守两面。" } ], "nameSimp": "是谓微明", "questionSimp": "「微明」是「其道微其效明」，还是「微其明」、藏明不用？", "introSimp": "河上公以此四者其道微其效明。王弼以因物之性、令其自戮，不假刑为大，故曰微明。成玄英以微为隐密、明为智慧，权道是隐密明智。唐玄宗御注谓此道甚微而效则明着；御疏申以权实覆却相明。严遵以翕天下之心而使自张、弱天下之志而使自强为微明。李荣谓观之则未似施教、究理则极有潜资，甚自微妙分明、历然有益。陆希声谓此术甚微而明、圣人所以密用。吕惠卿谓非知几者不能与于此。苏辙谓其迹与世俗相似，然圣人乘理、世俗用智。吴澄以微其明为训，谓匿其可见者而使之不可见，犹前章言袭明。憨山谓天时人事、物理自然，第人所遇而不测识。魏源谓非明不能见、非微明不能守。诸家或就效验言明，或就藏用言微，大旨皆不离「微而能明」。" }, { "id": "rou-ruo-sheng-gang-qiang", "name": "柔弱勝剛强", "nameTrad": "柔弱勝剛强", "question": "柔弱何以能勝剛强？是權術制物，還是自然之勢？", "questionTrad": "柔弱何以能勝剛强？是權術制物，還是自然之勢？", "intro": "河上公以柔弱者乆長、剛强者先亡。成玄英以柔弱為實道、剛强為權智，實智勝權。唐玄宗御注謂巽順可以行權、權行即能制物，故柔弱者必勝於剛强；御疏申以欲翕先與之張、欲弱先與之强，柔弱之道能制勝於剛强。李榮以權道順而不違故言柔弱，竟能制於剛强故言勝。陸希聲以反者道之動、弱者道之用為說，柔弱制剛强是用而反者，實能制權。呂惠卿以无形而柔弱者制有形而剛强者，明柔弱之勝。蘇轍以聖人知剛强不足恃故以柔弱自處，以不校坐待其斃，非有意勝物。吳澄以剛强相傾、我以柔弱自處則不我忌，終於能勝，因其不可測知。憨山以柔弱為國之利器，承上文物勢極則反之義。魏源以柔勝剛、弱勝强為全章本旨，引尺蠖屈伸、龍蛇蟄存為證。諸家或就權術言制勝，或就自然言不爭而勝。", "introTrad": "河上公以柔弱者乆長、剛强者先亡。成玄英以柔弱為實道、剛强為權智，實智勝權。唐玄宗御注謂巽順可以行權、權行即能制物，故柔弱者必勝於剛强；御疏申以欲翕先與之張、欲弱先與之强，柔弱之道能制勝於剛强。李榮以權道順而不違故言柔弱，竟能制於剛强故言勝。陸希聲以反者道之動、弱者道之用為說，柔弱制剛强是用而反者，實能制權。呂惠卿以无形而柔弱者制有形而剛强者，明柔弱之勝。蘇轍以聖人知剛强不足恃故以柔弱自處，以不校坐待其斃，非有意勝物。吳澄以剛强相傾、我以柔弱自處則不我忌，終於能勝，因其不可測知。憨山以柔弱為國之利器，承上文物勢極則反之義。魏源以柔勝剛、弱勝强為全章本旨，引尺蠖屈伸、龍蛇蟄存為證。諸家或就權術言制勝，或就自然言不爭而勝。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "柔弱者乆長，剛强者先亡。", "thesisTrad": "柔弱者乆長，剛强者先亡。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "柔弱者乆长，刚强者先亡。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "柔弱為實道、剛强為權智，實智勝權。", "thesisTrad": "柔弱為實道、剛强為權智，實智勝權。", "noteIds": [ "c007" ], "workTypeSimp": "疏", "thesisSimp": "柔弱为实道、刚强为权智，实智胜权。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "巽順可以行權、權行即能制物，故柔弱者必勝於剛强。", "thesisTrad": "巽順可以行權、權行即能制物，故柔弱者必勝於剛强。", "noteIds": [ "c011", "c012" ], "workTypeSimp": "御注", "thesisSimp": "巽顺可以行权、权行即能制物，故柔弱者必胜于刚强。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "權道順而不違故言柔弱，竟能制於剛强故言勝。", "thesisTrad": "權道順而不違故言柔弱，竟能制於剛强故言勝。", "noteIds": [ "c017" ], "workTypeSimp": "注", "thesisSimp": "权道顺而不违故言柔弱，竟能制于刚强故言胜。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "柔弱制剛强是用而反者，用而反者實能制權。", "thesisTrad": "柔弱制剛强是用而反者，用而反者實能制權。", "noteIds": [ "c020" ], "workTypeSimp": "传", "thesisSimp": "柔弱制刚强是用而反者，用而反者实能制权。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "无形而柔弱者制有形而剛强者，柔弱之勝明矣。", "thesisTrad": "无形而柔弱者制有形而剛强者，柔弱之勝明矣。", "noteIds": [ "c023" ], "workTypeSimp": "传", "thesisSimp": "无形而柔弱者制有形而刚强者，柔弱之胜明矣。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人以柔弱自處，以不校坐待其斃，非有意勝物。", "thesisTrad": "聖人以柔弱自處，以不校坐待其斃，非有意勝物。", "noteIds": [ "c026" ], "workTypeSimp": "解", "thesisSimp": "圣人以柔弱自处，以不校坐待其毙，非有意胜物。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "我以柔弱自處則剛强者不我忌，終於能勝，因其不可測知。", "thesisTrad": "我以柔弱自處則剛强者不我忌，終於能勝，因其不可測知。", "noteIds": [ "c029" ], "workTypeSimp": "注", "thesisSimp": "我以柔弱自处则刚强者不我忌，终于能胜，因其不可测知。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "柔弱為國之利器，承物勢極則反之義。", "thesisTrad": "柔弱為國之利器，承物勢極則反之義。", "noteIds": [ "c032" ], "workTypeSimp": "解", "thesisSimp": "柔弱为国之利器，承物势极则反之义。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "柔勝剛、弱勝强為全章本旨，引尺蠖屈伸、龍蛇蟄存為證。", "thesisTrad": "柔勝剛、弱勝强為全章本旨，引尺蠖屈伸、龍蛇蟄存為證。", "noteIds": [ "c035" ], "workTypeSimp": "本义", "thesisSimp": "柔胜刚、弱胜强为全章本旨，引尺蠖屈伸、龙蛇蛰存为证。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以「乆長」對「先亡」，把勝負落在時間上。", "textTrad": "河上公以「乆長」對「先亡」，把勝負落在時間上。", "relationSimp": "立论", "textSimp": "河上公以「乆长」对「先亡」，把胜负落在时间上。" }, { "noteId": "c007", "relation": "疏", "relationTrad": "疏", "text": "成玄英以實智、權智分判，柔弱勝剛强成為實勝權。", "textTrad": "成玄英以實智、權智分判，柔弱勝剛强成為實勝權。", "relationSimp": "疏", "textSimp": "成玄英以实智、权智分判，柔弱胜刚强成为实胜权。" }, { "noteId": "c011", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以巽順行權解柔弱，勝在能制物。", "textTrad": "唐玄宗以巽順行權解柔弱，勝在能制物。", "relationSimp": "御注", "textSimp": "唐玄宗以巽顺行权解柔弱，胜在能制物。" }, { "noteId": "c012", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以「欲翕先張、欲弱先强」回扣前文，柔弱即權道。", "textTrad": "御疏以「欲翕先張、欲弱先强」回扣前文，柔弱即權道。", "relationSimp": "御疏", "textSimp": "御疏以「欲翕先张、欲弱先强」回扣前文，柔弱即权道。" }, { "noteId": "c020", "relation": "傳", "relationTrad": "傳", "text": "陸希聲引「反者道之動，弱者道之用」，以反合言勝。", "textTrad": "陸希聲引「反者道之動，弱者道之用」，以反合言勝。", "relationSimp": "传", "textSimp": "陆希声引「反者道之动，弱者道之用」，以反合言胜。" }, { "noteId": "c023", "relation": "轉深", "relationTrad": "轉深", "text": "呂惠卿以无形制有形立說，勝負轉為形與无形的層級。", "textTrad": "呂惠卿以无形制有形立說，勝負轉為形與无形的層級。", "relationSimp": "转深", "textSimp": "吕惠卿以无形制有形立说，胜负转为形与无形的层级。" }, { "noteId": "c026", "relation": "解", "relationTrad": "解", "text": "蘇轍強調聖人非有意勝物，只是知勢自然、居其自然。", "textTrad": "蘇轍強調聖人非有意勝物，只是知勢自然、居其自然。", "relationSimp": "解", "textSimp": "苏辙强调圣人非有意胜物，只是知势自然、居其自然。" }, { "noteId": "c029", "relation": "注", "relationTrad": "注", "text": "吳澄以「不我忌」與「不可測知」申之，勝在藏用。", "textTrad": "吳澄以「不我忌」與「不可測知」申之，勝在藏用。", "relationSimp": "注", "textSimp": "吴澄以「不我忌」与「不可测知」申之，胜在藏用。" }, { "noteId": "c035", "relation": "本義", "relationTrad": "本義", "text": "魏源以尺蠖、龍蛇為證，把柔弱之勝歸於天道理勢。", "textTrad": "魏源以尺蠖、龍蛇為證，把柔弱之勝歸於天道理勢。", "relationSimp": "本义", "textSimp": "魏源以尺蠖、龙蛇为证，把柔弱之胜归于天道理势。" } ], "nameSimp": "柔弱胜刚强", "questionSimp": "柔弱何以能胜刚强？是权术制物，还是自然之势？", "introSimp": "河上公以柔弱者乆长、刚强者先亡。成玄英以柔弱为实道、刚强为权智，实智胜权。唐玄宗御注谓巽顺可以行权、权行即能制物，故柔弱者必胜于刚强；御疏申以欲翕先与之张、欲弱先与之强，柔弱之道能制胜于刚强。李荣以权道顺而不违故言柔弱，竟能制于刚强故言胜。陆希声以反者道之动、弱者道之用为说，柔弱制刚强是用而反者，实能制权。吕惠卿以无形而柔弱者制有形而刚强者，明柔弱之胜。苏辙以圣人知刚强不足恃故以柔弱自处，以不校坐待其毙，非有意胜物。吴澄以刚强相倾、我以柔弱自处则不我忌，终于能胜，因其不可测知。憨山以柔弱为国之利器，承上文物势极则反之义。魏源以柔胜刚、弱胜强为全章本旨，引尺蠖屈伸、龙蛇蛰存为证。诸家或就权术言制胜，或就自然言不争而胜。" }, { "id": "yu-bu-ke-tuo-yu-yuan", "name": "魚不可脱於淵，國之利器不可以示人", "nameTrad": "魚不可脱於淵，國之利器不可以示人", "question": "「利器」指權道、刑柄，還是利國之器？「不可示人」是藏權不用，還是防人竊取？", "questionTrad": "「利器」指權道、刑柄，還是利國之器？「不可示人」是藏權不用，還是防人竊取？", "intro": "河上公以魚脱於淵為去剛得柔、不可復制，利器謂權道，治國權者不可以示執事之臣、治身道者不可以示非其人。王弼以利器為利國之器，示人者任刑，刑以利國則失，魚脱於淵則必見失。成玄英以魚藏於水、權隱於心則物莫之害，魚失水則為物所擒、權示人則為人所制。唐玄宗御注以利器為權道，權道示非其人則竊以為詐譎；御疏以魚之在水猶主之秉權，失權則為人所擒。李榮以魚之游泳事藉江湖、聖人大寶理資於利器，失水則魚亡、示人則危殆。陸希聲以權為國家之利器，必深藏密用、不可顯示於人，引《易》乾九四、坤六四及孔子「可與權」之語。呂惠卿以人不可離柔弱猶魚不可脱於淵，操利器以馭天下國家者常在无形之際。蘇轍以魚託深淵則强者莫能執，聖人居柔弱而剛强者莫能傷，又能以前制其後，故為天下之利器。吳澄以魚脱於淵則易制、利器示人則人效之，不脱不示則不可測知。憨山以淵為魚之利處、柔弱為國之利器，人主但可恭默自處、不可揭示於人。魏源以魚不可脱於淵喻密用不可失、利器不可示人喻殺機不可露，並從《說苑》存「借人」異文。王夫之以魚之自遂於淵為喻，謂有倚有名、唯恐不示人則道滯而天下測其窮。諸家皆以淵喻所守、利器喻權柄，而「不可示人」或主藏權、或主防竊。", "introTrad": "河上公以魚脱於淵為去剛得柔、不可復制，利器謂權道，治國權者不可以示執事之臣、治身道者不可以示非其人。王弼以利器為利國之器，示人者任刑，刑以利國則失，魚脱於淵則必見失。成玄英以魚藏於水、權隱於心則物莫之害，魚失水則為物所擒、權示人則為人所制。唐玄宗御注以利器為權道，權道示非其人則竊以為詐譎；御疏以魚之在水猶主之秉權，失權則為人所擒。李榮以魚之游泳事藉江湖、聖人大寶理資於利器，失水則魚亡、示人則危殆。陸希聲以權為國家之利器，必深藏密用、不可顯示於人，引《易》乾九四、坤六四及孔子「可與權」之語。呂惠卿以人不可離柔弱猶魚不可脱於淵，操利器以馭天下國家者常在无形之際。蘇轍以魚託深淵則强者莫能執，聖人居柔弱而剛强者莫能傷，又能以前制其後，故為天下之利器。吳澄以魚脱於淵則易制、利器示人則人效之，不脱不示則不可測知。憨山以淵為魚之利處、柔弱為國之利器，人主但可恭默自處、不可揭示於人。魏源以魚不可脱於淵喻密用不可失、利器不可示人喻殺機不可露，並從《說苑》存「借人」異文。王夫之以魚之自遂於淵為喻，謂有倚有名、唯恐不示人則道滯而天下測其窮。諸家皆以淵喻所守、利器喻權柄，而「不可示人」或主藏權、或主防竊。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "魚脱於淵則不可復制，利器謂權道，治國治身皆不可示非其人。", "thesisTrad": "魚脱於淵則不可復制，利器謂權道，治國治身皆不可示非其人。", "noteIds": [ "c003" ], "workTypeSimp": "注", "thesisSimp": "鱼脱于渊则不可复制，利器谓权道，治国治身皆不可示非其人。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "利器為利國之器，示人者任刑，刑以利國則失。", "thesisTrad": "利器為利國之器，示人者任刑，刑以利國則失。", "noteIds": [ "c005" ], "workTypeSimp": "注", "thesisSimp": "利器为利国之器，示人者任刑，刑以利国则失。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "魚藏於水、權隱於心則物莫之害，失水示人則為人所制。", "thesisTrad": "魚藏於水、權隱於心則物莫之害，失水示人則為人所制。", "noteIds": [ "c008" ], "workTypeSimp": "疏", "thesisSimp": "鱼藏于水、权隐于心则物莫之害，失水示人则为人所制。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "利器權道，示非其人則竊以為詐譎；魚失泉則為人所擒。", "thesisTrad": "利器權道，示非其人則竊以為詐譎；魚失泉則為人所擒。", "noteIds": [ "c013", "c014" ], "workTypeSimp": "御注", "thesisSimp": "利器权道，示非其人则窃以为诈谲；鱼失泉则为人所擒。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "魚失水則亡，利器示人則危殆，執權之道不易其人。", "thesisTrad": "魚失水則亡，利器示人則危殆，執權之道不易其人。", "noteIds": [ "c018" ], "workTypeSimp": "注", "thesisSimp": "鱼失水则亡，利器示人则危殆，执权之道不易其人。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "權為國家之利器，必深藏密用、不可顯示於人。", "thesisTrad": "權為國家之利器，必深藏密用、不可顯示於人。", "noteIds": [ "c021" ], "workTypeSimp": "传", "thesisSimp": "权为国家之利器，必深藏密用、不可显示于人。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "人不可離柔弱猶魚不可脱於淵，操利器者常在无形之際。", "thesisTrad": "人不可離柔弱猶魚不可脱於淵，操利器者常在无形之際。", "noteIds": [ "c024" ], "workTypeSimp": "传", "thesisSimp": "人不可离柔弱犹鱼不可脱于渊，操利器者常在无形之际。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人居柔弱而剛强者莫能傷，又能以前制其後，即天下之利器。", "thesisTrad": "聖人居柔弱而剛强者莫能傷，又能以前制其後，即天下之利器。", "noteIds": [ "c027" ], "workTypeSimp": "解", "thesisSimp": "圣人居柔弱而刚强者莫能伤，又能以前制其后，即天下之利器。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "魚脱於淵則易制，利器示人則人效之；不脱不示則不可測知。", "thesisTrad": "魚脱於淵則易制，利器示人則人效之；不脱不示則不可測知。", "noteIds": [ "c030" ], "workTypeSimp": "注", "thesisSimp": "鱼脱于渊则易制，利器示人则人效之；不脱不示则不可测知。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "柔弱為國之利器，人主但可恭默自處、不可揭示於人。", "thesisTrad": "柔弱為國之利器，人主但可恭默自處、不可揭示於人。", "noteIds": [ "c032" ], "workTypeSimp": "解", "thesisSimp": "柔弱为国之利器，人主但可恭默自处、不可揭示于人。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "魚不可脱於淵喻密用不可失，利器不可示人喻殺機不可露。", "thesisTrad": "魚不可脱於淵喻密用不可失，利器不可示人喻殺機不可露。", "noteIds": [ "c036" ], "workTypeSimp": "本义", "thesisSimp": "鱼不可脱于渊喻密用不可失，利器不可示人喻杀机不可露。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "如魚之自遂於淵；唯恐不示人則道滯而天下測其窮。", "thesisTrad": "如魚之自遂於淵；唯恐不示人則道滯而天下測其窮。", "noteIds": [ "c037" ], "workTypeSimp": "衍", "thesisSimp": "如鱼之自遂于渊；唯恐不示人则道滞而天下测其穷。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公以「去剛得柔」釋魚脱於淵，利器則逕指權道。", "textTrad": "河上公以「去剛得柔」釋魚脱於淵，利器則逕指權道。", "relationSimp": "立论", "textSimp": "河上公以「去刚得柔」释鱼脱于渊，利器则迳指权道。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "王弼以「任刑」釋示人，把利器問題收在刑政上。", "textTrad": "王弼以「任刑」釋示人，把利器問題收在刑政上。", "relationSimp": "注", "textSimp": "王弼以「任刑」释示人，把利器问题收在刑政上。" }, { "noteId": "c008", "relation": "疏", "relationTrad": "疏", "text": "成玄英以「權隱於心」立說，利器即心中之權柄。", "textTrad": "成玄英以「權隱於心」立說，利器即心中之權柄。", "relationSimp": "疏", "textSimp": "成玄英以「权隐于心」立说，利器即心中之权柄。" }, { "noteId": "c013", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「示非其人」為戒，重在防竊。", "textTrad": "唐玄宗以「示非其人」為戒，重在防竊。", "relationSimp": "御注", "textSimp": "唐玄宗以「示非其人」为戒，重在防窃。" }, { "noteId": "c014", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以主之秉權比魚之在水，失權則為人所擒。", "textTrad": "御疏以主之秉權比魚之在水，失權則為人所擒。", "relationSimp": "御疏", "textSimp": "御疏以主之秉权比鱼之在水，失权则为人所擒。" }, { "noteId": "c021", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以「深藏密用」收束，並引孔子「可與權」為證。", "textTrad": "陸希聲以「深藏密用」收束，並引孔子「可與權」為證。", "relationSimp": "传", "textSimp": "陆希声以「深藏密用」收束，并引孔子「可与权」为证。" }, { "noteId": "c027", "relation": "解", "relationTrad": "解", "text": "蘇轍把「利器」翻轉為聖人柔弱之用，能以前制其後。", "textTrad": "蘇轍把「利器」翻轉為聖人柔弱之用，能以前制其後。", "relationSimp": "解", "textSimp": "苏辙把「利器」翻转为圣人柔弱之用，能以前制其后。" }, { "noteId": "c032", "relation": "別解", "relationTrad": "別解", "text": "憨山以柔弱為國之利器，將權柄問題收歸人主自處。", "textTrad": "憨山以柔弱為國之利器，將權柄問題收歸人主自處。", "relationSimp": "别解", "textSimp": "憨山以柔弱为国之利器，将权柄问题收归人主自处。" }, { "noteId": "c036", "relation": "本義", "relationTrad": "本義", "text": "魏源以密用、殺機分喻兩句，並存《說苑》「借人」異文。", "textTrad": "魏源以密用、殺機分喻兩句，並存《說苑》「借人」異文。", "relationSimp": "本义", "textSimp": "魏源以密用、杀机分喻两句，并存《说苑》「借人」异文。" }, { "noteId": "c037", "relation": "衍", "relationTrad": "衍", "text": "王夫之從「道滯而天下測其窮」反面立說，示人則失其所以自存。", "textTrad": "王夫之從「道滯而天下測其窮」反面立說，示人則失其所以自存。", "relationSimp": "衍", "textSimp": "王夫之从「道滞而天下测其穷」反面立说，示人则失其所以自存。" } ], "nameSimp": "鱼不可脱于渊，国之利器不可以示人", "questionSimp": "「利器」指权道、刑柄，还是利国之器？「不可示人」是藏权不用，还是防人窃取？", "introSimp": "河上公以鱼脱于渊为去刚得柔、不可复制，利器谓权道，治国权者不可以示执事之臣、治身道者不可以示非其人。王弼以利器为利国之器，示人者任刑，刑以利国则失，鱼脱于渊则必见失。成玄英以鱼藏于水、权隐于心则物莫之害，鱼失水则为物所擒、权示人则为人所制。唐玄宗御注以利器为权道，权道示非其人则窃以为诈谲；御疏以鱼之在水犹主之秉权，失权则为人所擒。李荣以鱼之游泳事藉江湖、圣人大宝理资于利器，失水则鱼亡、示人则危殆。陆希声以权为国家之利器，必深藏密用、不可显示于人，引《易》干九四、坤六四及孔子「可与权」之语。吕惠卿以人不可离柔弱犹鱼不可脱于渊，操利器以驭天下国家者常在无形之际。苏辙以鱼托深渊则强者莫能执，圣人居柔弱而刚强者莫能伤，又能以前制其后，故为天下之利器。吴澄以鱼脱于渊则易制、利器示人则人效之，不脱不示则不可测知。憨山以渊为鱼之利处、柔弱为国之利器，人主但可恭默自处、不可揭示于人。魏源以鱼不可脱于渊喻密用不可失、利器不可示人喻杀机不可露，并从《说苑》存「借人」异文。王夫之以鱼之自遂于渊为喻，谓有倚有名、唯恐不示人则道滞而天下测其穷。诸家皆以渊喻所守、利器喻权柄，而「不可示人」或主藏权、或主防窃。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.899Z", "keyPrefix": "laozi-36", "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-36", "slug": "36", "order": 36, "title": "第三十六章", "titleSimp": "第三十六章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「將欲歙之，必固張之」發端，五句轉進：將欲弱之、必固强之，將欲廢之、必固興之，將欲奪之、必固與之，是謂微明，柔弱勝剛强，末以「魚不可脱於淵，國之利器不可以示人」收束。十三家注疏並觀：河上公以先開張者欲極其奢淫、先强大者欲使遇禍，此四者其道微其效明，柔弱乆長而剛强先亡；王弼以因物之性、令其自戮釋四對，不假刑為大故曰微明；成玄英以行權攝化、柔弱為實道而剛强為權智立說；唐玄宗御注以權反經而合義，御疏以權實覆却相明、巽順行權；嚴遵以四者明絶聖而德自起、廢智而化自行；李榮以塞兌閉門、柔弱生之徒立論；陸希聲以權實相濟、實順常而權反經為說；呂惠卿謂天之道物之理人之事其勢未嘗不如此，於張知歙、於强知弱；蘇轍以聖人乘理、知剛强不足恃故以柔弱自處；吳澄以反者道之動、玄德與物反矣為說，歸宿在「柔勝剛，弱勝强」六字；憨山以物勢極則反、柔弱為國之利器為宗；魏源以此書為君子待小人之術，殺機密用、利器不可示人；王夫之以函道自適、抱道自存為說。河上公三注、王弼二注、成玄英三注、唐玄宗御注御疏六注、嚴遵一輯文、李榮三注、陸希聲三注、呂惠卿三注、蘇轍三注、吳澄三注、憨山二注、魏源四注、王夫之一注；王弼「柔弱勝剛强」句無注，故第三組議題王弼不列。吳澄、魏源以此章為其第三十一章；王弼本作「柔弱勝剛强」「魚不可脱於淵」「國之利器不可以示人」，蘇轍、吳澄作「柔勝剛，弱勝强」，魏源從《韓非子》作「深淵」、從《說苑》作「邦之利器不可以借人」，並見校記。", "summarySimp": "以「将欲歙之，必固张之」发端，五句转进：将欲弱之、必固强之，将欲废之、必固兴之，将欲夺之、必固与之，是谓微明，柔弱胜刚强，末以「鱼不可脱于渊，国之利器不可以示人」收束。十三家注疏并观：河上公以先开张者欲极其奢淫、先强大者欲使遇祸，此四者其道微其效明，柔弱乆长而刚强先亡；王弼以因物之性、令其自戮释四对，不假刑为大故曰微明；成玄英以行权摄化、柔弱为实道而刚强为权智立说；唐玄宗御注以权反经而合义，御疏以权实覆却相明、巽顺行权；严遵以四者明绝圣而德自起、废智而化自行；李荣以塞兑闭门、柔弱生之徒立论；陆希声以权实相济、实顺常而权反经为说；吕惠卿谓天之道物之理人之事其势未尝不如此，于张知歙、于强知弱；苏辙以圣人乘理、知刚强不足恃故以柔弱自处；吴澄以反者道之动、玄德与物反矣为说，归宿在「柔胜刚，弱胜强」六字；憨山以物势极则反、柔弱为国之利器为宗；魏源以此书为君子待小人之术，杀机密用、利器不可示人；王夫之以函道自适、抱道自存为说。河上公三注、王弼二注、成玄英三注、唐玄宗御注御疏六注、严遵一辑文、李荣三注、陆希声三注、吕惠卿三注、苏辙三注、吴澄三注、憨山二注、魏源四注、王夫之一注；王弼「柔弱胜刚强」句无注，故第三组议题王弼不列。吴澄、魏源以此章为其第三十一章；王弼本作「柔弱胜刚强」「鱼不可脱于渊」「国之利器不可以示人」，苏辙、吴澄作「柔胜刚，弱胜强」，魏源从《韩非子》作「深渊」、从《说苑》作「邦之利器不可以借人」，并见校记。", "dataFile": "data/chapters/laozi-36.json", "relationsFile": "data/commentary-relations-laozi-36.json", "url": "/laozi/36/", "orderLabel": "第三十六", "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": { 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