{ "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-38", "no": 38, "part": "德經", "partSimp": "德经", "title": "第三十八章", "titleSimp": "第三十八章", "intro": "《老子》第三十八章，河上公題「論德第三十八」，唐玄宗、呂惠卿、蘇轍題「上德不德章第三十八」，王弼本無章題；吳澄、魏源以此章為其第三十三章。此章為德經首章，全章九句：首言上德不德、下德不失德；次言上德無為而無以為、下德為之而有以為；次言上仁、上義、上禮逐層下降；次言失道而後德、失德而後仁、失仁而後義、失義而後禮；次言禮為忠信之薄、亂之首；次言前識為道之華、愚之始；末言大丈夫處厚實、去華薄而取此。河上公以德有上下，上德法道安靜、不以德教民，下德為教令施政事；仁義禮依次衰薄，禮煩則攘臂相仍；前識失道之實、得道之華；大丈夫處敦樸忠信、去華薄。王弼以德者得也，上德唯道是用、不德其德，下德立善治物、德名有焉；無以為者無所偏為，仁義禮節皆下德；失道而後德，禮者忠信之薄，前識即下德之倫；守母以存子、崇本以舉末。成玄英以境智冥會、得失兼忘為上德，執德不忘為下德；無為即為；仁慈、義裁非、禮威儀；禮為浮偽之始，大丈夫懷道德之厚、去仁義之華。唐玄宗御注以德為道之用，淳醨故有上下；上德無為非徇無為之美，下德心無為而迹有為；仁義禮皆下德；失道者失上德；禮為理亂之首，前識在性識之前而制檢外之禮；大丈夫處無為之厚、退禮義之華，御疏申之。嚴遵《指歸》以上德之君體道存神、德歸萬物皆曰自然，下德體德而行、德流萬物復反其君；仁義禮三段鋪陳，禮為治之末、亂之元；前識為道之華、德之末；大丈夫體道抱德、去彼取此。李榮以古之皇道宅太虛、凝至一，成功不居故不德；下德恃德伐功；以用釋無以為；仁兼愛、義賞罰、禮煩則亂；失道者失上德；禮為亂始；前識識華不識實；大丈夫取道德厚實、去仁義華薄。陸希聲以上德合道不以德稱，下德失道而同於德；仁義禮智皆適時之用，禮以防爭而反起爭；前識即智；大丈夫處道德之本、不滯禮智之末。呂惠卿以上德以無得為得，下德以不失為得；上德無為率德之自然，下德為之故有以為；仁無所事仁，義擇所施之宜，禮施報；禮所以治亂適所以首亂，前識所以用智乃所以始愚；大丈夫忘仁義、絕禮學、遺智慧而志於道德之大全。蘇轍以聖人縱心所欲不逾矩，非有意於德而德自足；下德勉强求不失；無為而無以為者可謂無為；仁義皆不免於為；禮為齊民之極而其弊刑罰甲兵；忠信無禮則不見，禮立而忠信之美發越於外；前識役智求識而偶有見；大丈夫去彼取此。吳澄以此章為其第三十三章，以道與仁、德與仁、仁與義對言，上德在德之上、下德在德之下；以用釋無為；禮智為薄華，大丈夫處厚實、去薄華。憨山以世降道衰、失真愈遠，教人返本；道體德用，上德無心於德，下德有心不忘；仁義禮遞降；前識即蚤智；大丈夫處厚務實。魏源以此章為其第三十三章，以上德近乎道、上仁近乎德、上義為真下德、上禮又下；以用釋無以為；攘古讓字、扔通仍；大丈夫處厚實、去華薄。王夫之以虎豹新木為喻，德仁義禮皆可名而不常，唯先戒其前者能不德而德、無為以為。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。俞樾《諸子平議》此章未列。", "introSimp": "《老子》第三十八章，河上公题「论德第三十八」，唐玄宗、吕惠卿、苏辙题「上德不德章第三十八」，王弼本无章题；吴澄、魏源以此章为其第三十三章。此章为德经首章，全章九句：首言上德不德、下德不失德；次言上德无为而无以为、下德为之而有以为；次言上仁、上义、上礼逐层下降；次言失道而后德、失德而后仁、失仁而后义、失义而后礼；次言礼为忠信之薄、乱之首；次言前识为道之华、愚之始；末言大丈夫处厚实、去华薄而取此。河上公以德有上下，上德法道安静、不以德教民，下德为教令施政事；仁义礼依次衰薄，礼烦则攘臂相仍；前识失道之实、得道之华；大丈夫处敦朴忠信、去华薄。王弼以德者得也，上德唯道是用、不德其德，下德立善治物、德名有焉；无以为者无所偏为，仁义礼节皆下德；失道而后德，礼者忠信之薄，前识即下德之伦；守母以存子、崇本以举末。成玄英以境智冥会、得失兼忘为上德，执德不忘为下德；无为即为；仁慈、义裁非、礼威仪；礼为浮伪之始，大丈夫怀道德之厚、去仁义之华。唐玄宗御注以德为道之用，淳醨故有上下；上德无为非徇无为之美，下德心无为而迹有为；仁义礼皆下德；失道者失上德；礼为理乱之首，前识在性识之前而制检外之礼；大丈夫处无为之厚、退礼义之华，御疏申之。严遵《指归》以上德之君体道存神、德归万物皆曰自然，下德体德而行、德流万物复反其君；仁义礼三段铺陈，礼为治之末、乱之元；前识为道之华、德之末；大丈夫体道抱德、去彼取此。李荣以古之皇道宅太虚、凝至一，成功不居故不德；下德恃德伐功；以用释无以为；仁兼爱、义赏罚、礼烦则乱；失道者失上德；礼为乱始；前识识华不识实；大丈夫取道德厚实、去仁义华薄。陆希声以上德合道不以德称，下德失道而同于德；仁义礼智皆适时之用，礼以防争而反起争；前识即智；大丈夫处道德之本、不滞礼智之末。吕惠卿以上德以无得为得，下德以不失为得；上德无为率德之自然，下德为之故有以为；仁无所事仁，义择所施之宜，礼施报；礼所以治乱适所以首乱，前识所以用智乃所以始愚；大丈夫忘仁义、绝礼学、遗智慧而志于道德之大全。苏辙以圣人纵心所欲不逾矩，非有意于德而德自足；下德勉强求不失；无为而无以为者可谓无为；仁义皆不免于为；礼为齐民之极而其弊刑罚甲兵；忠信无礼则不见，礼立而忠信之美发越于外；前识役智求识而偶有见；大丈夫去彼取此。吴澄以此章为其第三十三章，以道与仁、德与仁、仁与义对言，上德在德之上、下德在德之下；以用释无为；礼智为薄华，大丈夫处厚实、去薄华。憨山以世降道衰、失真愈远，教人返本；道体德用，上德无心于德，下德有心不忘；仁义礼递降；前识即蚤智；大丈夫处厚务实。魏源以此章为其第三十三章，以上德近乎道、上仁近乎德、上义为真下德、上礼又下；以用释无以为；攘古让字、扔通仍；大丈夫处厚实、去华薄。王夫之以虎豹新木为喻，德仁义礼皆可名而不常，唯先戒其前者能不德而德、无为以为。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。俞樾《诸子平议》此章未列。", "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、嚴遵、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。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、严遵、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。俞樾《诸子平议》此章未列。", "slug": "38", "order": 38, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「上德不德，是以有德」發端，九句遞降：上德不德、下德不失德；上德無為而無以為、下德為之而有以為；上仁、上義、上禮逐層下降，禮至攘臂而扔之；失道而後德、失德而後仁、失仁而後義、失義而後禮；禮為忠信之薄、亂之首，前識為道之華、愚之始；末以「大丈夫處其厚，不居其薄；處其實，不居其華」「去彼取此」收束。十三家注疏並觀：河上公以德有上下，上德法道安靜、不以德教民，下德為教令施政事，仁義禮依次衰薄，禮煩則攘臂相仍，前識失道之實、得道之華，大丈夫處敦樸忠信而去華薄；王弼以德者得也，上德唯道是用、不德其德，下德立善治物而德名有焉，無以為者無所偏為，仁義禮節皆下德，失道而後德，禮為忠信之薄，前識即下德之倫，守母以存子、崇本以舉末；成玄英以境智冥會、得失兼忘為上德，執德不忘為下德，無為即為，仁慈善、義裁非、禮威儀，禮為浮偽之始，大丈夫懷道德之厚而去仁義之華；唐玄宗御注以德為道之用、淳醨故有上下，上德無為非徇無為之美，下德心無為而迹有為，仁義禮皆下德，禮為理亂之首，前識在性識之前而制檢外之禮，御疏申之；嚴遵以《指歸》鋪陳上德之君體道存神、德歸萬物皆曰自然，下德體德而行、德流萬物復反其君，仁義禮三段遞降，禮為治之末、亂之元，前識為道之華、德之末，大丈夫體道抱德、去彼取此；李榮以古之皇道宅太虛、凝至一，成功不居故不德，下德恃德伐功，以用釋無以為，仁兼愛、義賞罰、禮煩則亂，前識識華不識實；陸希聲以上德合道不以德稱、下德失道而同於德，仁義禮智皆適時之用，禮以防爭而反起爭，大丈夫處道德之本、不滯禮智之末；呂惠卿以上德以無得為得、下德以不失為得，上德無為率德之自然，仁無所事仁、義擇所施之宜、禮施報，禮所以治亂適所以首亂，前識所以用智乃所以始愚，大丈夫忘仁義、絕禮學、遺智慧而志於道德之大全；蘇轍以聖人縱心所欲不逾矩、非有意於德而德自足，下德勉强求不失，禮為齊民之極而其弊刑罰甲兵，忠信無禮則不見，前識役智求識而偶有見；吳澄以道與仁、德與仁、仁與義對言，上德在德之上、下德在德之下，禮智為薄華，大丈夫處厚實而去薄華；憨山以世降道衰、失真愈遠、教人返本為說，上德無心於德、下德有心不忘，前識即蚤智，大丈夫處厚務實；魏源以上德近乎道、上仁近乎德、上義為真下德、上禮又下，以用釋無以為，扔通仍，大丈夫處厚實而去華薄；王夫之以虎豹新木為喻，德仁義禮皆可名而不常，唯先戒其前者能不德而德、無為以為。河上公六注、王弼六注、成玄英七注、唐玄宗御注御疏八注、嚴遵四注、李榮六注、陸希聲一注、呂惠卿一注、蘇轍五注、吳澄六注、憨山一注、魏源一注、王夫之一注；俞樾《諸子平議》此章未列，故十三家。吳澄、魏源以此章為其第三十三章；王弼本作「攘臂而扔之」「不居其薄」「上德無為而無以為」，河上公諸本作「攘臂而仍之」「不處其薄」，嚴遵作「無為而無不為」「前職」且無「夫」「故」二字，魏源從《韓非子》作「無為而無不為」，並見校記。", "summarySimp": "以「上德不德，是以有德」发端，九句递降：上德不德、下德不失德；上德无为而无以为、下德为之而有以为；上仁、上义、上礼逐层下降，礼至攘臂而扔之；失道而后德、失德而后仁、失仁而后义、失义而后礼；礼为忠信之薄、乱之首，前识为道之华、愚之始；末以「大丈夫处其厚，不居其薄；处其实，不居其华」「去彼取此」收束。十三家注疏并观：河上公以德有上下，上德法道安静、不以德教民，下德为教令施政事，仁义礼依次衰薄，礼烦则攘臂相仍，前识失道之实、得道之华，大丈夫处敦朴忠信而去华薄；王弼以德者得也，上德唯道是用、不德其德，下德立善治物而德名有焉，无以为者无所偏为，仁义礼节皆下德，失道而后德，礼为忠信之薄，前识即下德之伦，守母以存子、崇本以举末；成玄英以境智冥会、得失兼忘为上德，执德不忘为下德，无为即为，仁慈善、义裁非、礼威仪，礼为浮伪之始，大丈夫怀道德之厚而去仁义之华；唐玄宗御注以德为道之用、淳醨故有上下，上德无为非徇无为之美，下德心无为而迹有为，仁义礼皆下德，礼为理乱之首，前识在性识之前而制检外之礼，御疏申之；严遵以《指归》铺陈上德之君体道存神、德归万物皆曰自然，下德体德而行、德流万物复反其君，仁义礼三段递降，礼为治之末、乱之元，前识为道之华、德之末，大丈夫体道抱德、去彼取此；李荣以古之皇道宅太虚、凝至一，成功不居故不德，下德恃德伐功，以用释无以为，仁兼爱、义赏罚、礼烦则乱，前识识华不识实；陆希声以上德合道不以德称、下德失道而同于德，仁义礼智皆适时之用，礼以防争而反起争，大丈夫处道德之本、不滞礼智之末；吕惠卿以上德以无得为得、下德以不失为得，上德无为率德之自然，仁无所事仁、义择所施之宜、礼施报，礼所以治乱适所以首乱，前识所以用智乃所以始愚，大丈夫忘仁义、绝礼学、遗智慧而志于道德之大全；苏辙以圣人纵心所欲不逾矩、非有意于德而德自足，下德勉强求不失，礼为齐民之极而其弊刑罚甲兵，忠信无礼则不见，前识役智求识而偶有见；吴澄以道与仁、德与仁、仁与义对言，上德在德之上、下德在德之下，礼智为薄华，大丈夫处厚实而去薄华；憨山以世降道衰、失真愈远、教人返本为说，上德无心于德、下德有心不忘，前识即蚤智，大丈夫处厚务实；魏源以上德近乎道、上仁近乎德、上义为真下德、上礼又下，以用释无以为，扔通仍，大丈夫处厚实而去华薄；王夫之以虎豹新木为喻，德仁义礼皆可名而不常，唯先戒其前者能不德而德、无为以为。河上公六注、王弼六注、成玄英七注、唐玄宗御注御疏八注、严遵四注、李荣六注、陆希声一注、吕惠卿一注、苏辙五注、吴澄六注、憨山一注、魏源一注、王夫之一注；俞樾《诸子平议》此章未列，故十三家。吴澄、魏源以此章为其第三十三章；王弼本作「攘臂而扔之」「不居其薄」「上德无为而无以为」，河上公诸本作「攘臂而仍之」「不处其薄」，严遵作「无为而无不为」「前职」且无「夫」「故」二字，魏源从《韩非子》作「无为而无不为」，并见校记。", "dataFile": "data/chapters/laozi-38.json", "relationsFile": "data/commentary-relations-laozi-38.json", "url": "/laozi/38/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第三十八" }, "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、唐玄宗御注御疏、嚴遵、李榮此章據《玄德纂疏》卷十一所引", "punctuation": "數字轉錄所附現代標點，本站僅作閱讀輔助，尚未逐字復核原刻", "digital": "中華典藏網、識典古籍、大道家園公開轉錄、Kanripo 漢籍全文資料庫（僅作文字底本）", "caution": "王弼底本作「上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此」；河上公題「論德第三十八」，唐玄宗、呂惠卿、蘇轍題「上德不德章第三十八」，吳澄、魏源以此章為其第三十三章。諸本異文：嚴遵、魏源「上德無為而無不為」；河上公、成玄英、唐玄宗、嚴遵、陸希聲、呂惠卿、蘇轍、吳澄、憨山並作「攘臂而仍之」；諸本多作「不處其薄」；嚴遵無「夫」字；嚴遵「前識」作「前職」；嚴遵無「故」字。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、唐玄宗御注御疏、严遵、李荣此章据《玄德纂疏》卷十一所引", "punctuationSimp": "数字转录所附现代标点，本站仅作阅读辅助，尚未逐字复核原刻", "digitalSimp": "中华典藏网、识典古籍、大道家园公开转录、Kanripo 汉籍全文资料库（仅作文字底本）", "cautionSimp": "王弼底本作「上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德为之而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此」；河上公题「论德第三十八」，唐玄宗、吕惠卿、苏辙题「上德不德章第三十八」，吴澄、魏源以此章为其第三十三章。诸本异文：严遵、魏源「上德无为而无不为」；河上公、成玄英、唐玄宗、严遵、陆希声、吕惠卿、苏辙、吴澄、憨山并作「攘臂而仍之」；诸本多作「不处其薄」；严遵无「夫」字；严遵「前识」作「前职」；严遵无「故」字。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": 9, "commentaries": 53, "charNotes": 14, "collations": 8 } }, "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「論德第三十八」，以德有上下、無為有為分判；上德法道安靜、不以德教民，下德為教令施政事；仁義禮依次衰薄，禮煩則攘臂相仍；前識失道之實、得道之華；大丈夫處敦樸忠信、去華薄。此章據《玄德纂疏》卷十一所引。", "count": 6, "nameSimp": "河上公章句", "workSimp": "老子道德经章句", "authorSimp": "河上公", "eraSimp": "汉", "yearsSimp": "传汉文帝时", "descSimp": "分章句解，兼重治身与治国；此章题「论德第三十八」，以德有上下、无为有为分判；上德法道安静、不以德教民，下德为教令施政事；仁义礼依次衰薄，礼烦则攘臂相仍；前识失道之实、得道之华；大丈夫处敦朴忠信、去华薄。此章据《玄德纂疏》卷十一所引。", "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；此章注自「德者得也」起，以上德唯道是用、不德其德，下德立善治物、德名有焉；無以為者無所偏為，仁義禮節皆下德；失道而後德，禮者忠信之薄，前識即下德之倫；守母以存其子、崇本以舉其末。此章注據《道藏》本王弼《老子注》。", "count": 6, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末为宗；此章注自「德者得也」起，以上德唯道是用、不德其德，下德立善治物、德名有焉；无以为者无所偏为，仁义礼节皆下德；失道而后德，礼者忠信之薄，前识即下德之伦；守母以存其子、崇本以举其末。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》卷十一存七條，以境智冥會、得失兼忘為上德，執德不忘為下德；無為即為；仁慈、義裁非、禮威儀；失道者失上德；禮為浮偽之始；大丈夫懷道德之厚、去仁義之華。", "count": 7, "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》卷十一存七条，以境智冥会、得失兼忘为上德，执德不忘为下德；无为即为；仁慈、义裁非、礼威仪；失道者失上德；礼为浮伪之始；大丈夫怀道德之厚、去仁义之华。", "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；御注以德為道之用，淳醨故有上下；上德無為非徇無為之美，下德心無為而迹有為；仁義禮皆下德；失道者失上德；禮為理亂之首，前識在性識之前而制檢外之禮；大丈夫處無為之厚、退禮義之華。御疏申以道性清淨、適時之用。此章據《玄德纂疏》卷十一所引御注御疏。", "count": 8, "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；御注以德为道之用，淳醨故有上下；上德无为非徇无为之美，下德心无为而迹有为；仁义礼皆下德；失道者失上德；礼为理乱之首，前识在性识之前而制检外之礼；大丈夫处无为之厚、退礼义之华。御疏申以道性清净、适时之用。此章据《玄德纂疏》卷十一所引御注御疏。", "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": "以「自然」「真素」立說；此章《玄德纂疏》卷十一存指歸一段，以上德之君體道存神、德歸萬物皆曰自然，下德體德而行、德流萬物復反其君；仁義禮三段鋪陳，禮為治之末、亂之元；前識為道之華、德之末；大丈夫體道抱德、去彼取此。", "count": 4, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "以「自然」「真素」立说；此章《玄德纂疏》卷十一存指归一段，以上德之君体道存神、德归万物皆曰自然，下德体德而行、德流万物复反其君；仁义礼三段铺陈，礼为治之末、乱之元；前识为道之华、德之末；大丈夫体道抱德、去彼取此。", "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《玄德纂疏》卷十一存六條，以古之皇道宅太虛、凝至一，成功不居故不德；下德恃德伐功；以用釋無以為；仁兼愛、義賞罰、禮煩則亂；失道者失上德；禮為亂始；前識識華不識實；大丈夫取道德厚實、去仁義華薄。", "count": 6, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "生卒不详", "descSimp": "唐初道士，以重玄遣执解《老》；此章《玄德纂疏》卷十一存六条，以古之皇道宅太虚、凝至一，成功不居故不德；下德恃德伐功；以用释无以为；仁兼爱、义赏罚、礼烦则乱；失道者失上德；礼为乱始；前识识华不识实；大丈夫取道德厚实、去仁义华薄。", "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，以上德合道不以德稱，下德失道而同於德；仁義禮智皆適時之用，禮以防爭而反起爭；前識即智；大丈夫處道德之本、不滯禮智之末，以執古御今、去末歸本為旨。", "count": 1, "nameSimp": "陆希声传", "workSimp": "道德经传", "authorSimp": "陆希声", "eraSimp": "唐", "yearsSimp": "？–895", "descSimp": "以情性说道器；此章以整章一段作传，以上德合道不以德称，下德失道而同于德；仁义礼智皆适时之用，礼以防争而反起争；前识即智；大丈夫处道德之本、不滞礼智之末，以执古御今、去末归本为旨。", "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，以上德以無得為得，下德以不失為得；上德無為率德之自然，下德為之故有以為；仁無所事仁，義擇所施之宜，禮施報；禮所以治亂適所以首亂，前識所以用智乃所以始愚；大丈夫忘仁義、絕禮學、遺智慧而志於道德之大全。", "count": 1, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "北宋", "yearsSimp": "1032–1111", "descSimp": "此章整章一传，以上德以无得为得，下德以不失为得；上德无为率德之自然，下德为之故有以为；仁无所事仁，义择所施之宜，礼施报；礼所以治乱适所以首乱，前识所以用智乃所以始愚；大丈夫忘仁义、绝礼学、遗智慧而志于道德之大全。", "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，以聖人縱心所欲不逾矩，非有意於德而德自足；下德勉强求不失；無為而無以為者可謂無為；仁義皆不免於為；禮為齊民之極而其弊刑罰甲兵；忠信無禮則不見，禮立而忠信之美發越於外；前識役智求識而偶有見；大丈夫去彼取此。", "count": 5, "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，以圣人纵心所欲不逾矩，非有意于德而德自足；下德勉强求不失；无为而无以为者可谓无为；仁义皆不免于为；礼为齐民之极而其弊刑罚甲兵；忠信无礼则不见，礼立而忠信之美发越于外；前识役智求识而偶有见；大丈夫去彼取此。", "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": "此章為其第三十三章；逐段作注，以道與仁、德與仁、仁與義對言，上德在德之上、下德在德之下；以用釋無為；禮智為薄華，大丈夫處厚實、去薄華，並以木之根榦枝葉華喻道德仁義禮智六位。", "count": 6, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章为其第三十三章；逐段作注，以道与仁、德与仁、仁与义对言，上德在德之上、下德在德之下；以用释无为；礼智为薄华，大丈夫处厚实、去薄华，并以木之根干枝叶华喻道德仁义礼智六位。", "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，以世降道衰、失真愈遠，教人返本；道體德用，上德無心於德，下德有心不忘；仁義禮遞降；前識即蚤智；大丈夫處厚務實，以去彼取此收束。", "count": 1, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "此章整章一解，以世降道衰、失真愈远，教人返本；道体德用，上德无心于德，下德有心不忘；仁义礼递降；前识即蚤智；大丈夫处厚务实，以去彼取此收束。", "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；此章為其第三十三章，以上德近乎道、上仁近乎德、上義為真下德、上禮又下；以用釋無以為；攘古讓字、扔通仍；大丈夫處厚實、去華薄，並備列諸本異文。", "count": 1, "nameSimp": "魏源老子本义", "workSimp": "老子本义", "authorSimp": "魏源", "eraSimp": "清", "yearsSimp": "1794–1857", "descSimp": "清儒治《老》，重校勘与通义；此章为其第三十三章，以上德近乎道、上仁近乎德、上义为真下德、上礼又下；以用释无以为；攘古让字、扔通仍；大丈夫处厚实、去华薄，并备列诸本异文。", "shortSimp": "魏本义" }, { "id": "wangfuzhi", "name": "船山衍", "short": "船山", "author": "王夫之", "work": "老子衍", "era": "清", "years": "1619–1692", "color": "#3f5d52", "desc": "此章衍文一段，以虎豹新木為喻，德仁義禮皆可名而不常；唯先戒其前者，為能不德而德、無為以為；引嚴君平「至至而一不存」，歸於誠無以存之。", "count": 1, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "此章衍文一段，以虎豹新木为喻，德仁义礼皆可名而不常；唯先戒其前者，为能不德而德、无为以为；引严君平「至至而一不存」，归于诚无以存之。", "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": 9, "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": "上德不德，是以有德；下德不失德，是以無德。", "textSimp": "上德不德，是以有德；下德不失德，是以无德。", "translation": "上德的人不把德当作德，所以有德；下德的人唯恐失德，所以反而无德。", "translationTrad": "上德的人不把德當作德，所以有德；下德的人唯恐失德，所以反而無德。", "noteIds": [ "c001", "c007", "c013", "c020", "c021", "c028", "c032", "c038", "c039", "c040", "c045", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n001", "n002" ], "key": "laozi-38:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "上德無為而無以為；下德為之而有以為。", "textSimp": "上德无为而无以为；下德为之而有以为。", "translation": "上德无为，而不刻意有所作为；下德有所作为，而且刻意作为。", "translationTrad": "上德無為，而不刻意有所作為；下德有所作為，而且刻意作為。", "noteIds": [ "c001", "c008", "c014", "c020", "c021", "c033", "c038", "c039", "c040", "c046", "c051", "c052", "c053" ], "noteCount": 13, "charNoteIds": [ "n003", "n004" ], "key": "laozi-38:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "上仁為之而無以為；上義為之而有以為。", "textSimp": "上仁为之而无以为；上义为之而有以为。", "translation": "上仁有所作为，而不刻意作为；上义有所作为，而且刻意作为。", "translationTrad": "上仁有所作為，而不刻意作為；上義有所作為，而且刻意作為。", "noteIds": [ "c002", "c009", "c015", "c022", "c023", "c029", "c033", "c038", "c039", "c041", "c047", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n005", "n006" ], "key": "laozi-38:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "上禮為之而莫之應，則攘臂而扔之。", "textSimp": "上礼为之而莫之应，则攘臂而扔之。", "translation": "上礼有所作为，若无人回应，就捋起袖子、伸出胳膊去强拉人。", "translationTrad": "上禮有所作為，若無人回應，就捋起袖子、伸出胳膊去強拉人。", "noteIds": [ "c002", "c009", "c016", "c022", "c023", "c029", "c034", "c038", "c039", "c042", "c048", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n007", "n008" ], "key": "laozi-38:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "故失道而後德，失德而後仁，失仁而後義，失義而後禮。", "textSimp": "故失道而后德，失德而后仁，失仁而后义，失义而后礼。", "translation": "所以失去了道而后有德，失去了德而后有仁，失去了仁而后有义，失去了义而后有礼。", "translationTrad": "所以失去了道而後有德，失去了德而後有仁，失去了仁而後有義，失去了義而後有禮。", "noteIds": [ "c003", "c010", "c017", "c024", "c025", "c030", "c035", "c038", "c039", "c043", "c049", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n009" ], "key": "laozi-38:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "夫禮者，忠信之薄，而亂之首。", "textSimp": "夫礼者，忠信之薄，而乱之首。", "translation": "礼，是忠信淡薄的产物，也是祸乱的开端。", "translationTrad": "禮，是忠信淡薄的產物，也是禍亂的開端。", "noteIds": [ "c004", "c011", "c017", "c024", "c025", "c030", "c035", "c038", "c039", "c043", "c049", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n010" ], "key": "laozi-38:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "前識者，道之華，而愚之始。", "textSimp": "前识者，道之华，而愚之始。", "translation": "前识，是道的浮华，也是愚昧的开始。", "translationTrad": "前識，是道的浮華，也是愚昧的開始。", "noteIds": [ "c004", "c011", "c018", "c024", "c025", "c030", "c036", "c038", "c039", "c043", "c049", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n011" ], "key": "laozi-38:s007", "n": 7 }, { "id": "s008", "paragraph": 1, "text": "是以大丈夫處其厚，不居其薄；處其實，不居其華。", "textSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华。", "translation": "因此大丈夫立身于厚，不居于薄；立身于实，不居于华。", "translationTrad": "因此大丈夫立身於厚，不居於薄；立身於實，不居於華。", "noteIds": [ "c005", "c012", "c019", "c026", "c027", "c031", "c037", "c038", "c039", "c044", "c050", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n012", "n013" ], "key": "laozi-38:s008", "n": 8 }, { "id": "s009", "paragraph": 1, "text": "故去彼取此。", "textSimp": "故去彼取此。", "translation": "所以舍弃那些而选取这些。", "translationTrad": "所以捨棄那些而選取這些。", "noteIds": [ "c006", "c012", "c019", "c026", "c027", "c031", "c037", "c038", "c039", "c044", "c050", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n014" ], "key": "laozi-38:s009", "n": 9 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s002" }, "lemma": "上德不德，是以有德；下德不失德，是以無德", "kind": "note", "text": "上德謂太古無名號之君，德大無上，故言上德也。不德者，言其不以德教民，因循自然，養人性命，其德不見，故言不德也。言其德合於天地，和氣流行，民得以全也。下德謂號謚之君，德不及上德，故言下德也。不失德者，其德可見，其功可稱也。以有名號及其身故。", "authorNote": "河上公此章注據《玄德纂疏》卷十一所引。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "上德谓太古无名号之君，德大无上，故言上德也。不德者，言其不以德教民，因循自然，养人性命，其德不见，故言不德也。言其德合于天地，和气流行，民得以全也。下德谓号谥之君，德不及上德，故言下德也。不失德者，其德可见，其功可称也。以有名号及其身故。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）（河上公此章注據《玄德纂疏》卷十一所引。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十一所引）", "authorNoteSimp": "河上公此章注据《玄德纂疏》卷十一所引。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s004" }, "lemma": "上德無為而無以為；下德為之而有以為；上仁為之而無以為；上義為之而有以為；上禮為之而莫之應，則攘臂而扔之", "kind": "note", "text": "上德無為：謂法道安靜，無所改為也。而無以為：言無以名號為也。下德為之：言為教令，施政事也。而有以為：言以為己取名號也。上仁謂行仁之君，其仁為上，故言上仁也。為之者，為仁恩。而無以為：功成事立，無以執為。上義為之：為義以斷割也。而有以為：動作以為己，殺人以成威，賦下以自奉也。上禮謂上禮之君，其禮無上，故言上禮。為之者，言為禮制度，序威儀。而莫之應：言禮華盛實衰，飭偽煩多，動則離道，不可應也。則攘臂而仍之：言煩多不可應，上下忿爭，故攘臂相仍引。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "上德无为：谓法道安静，无所改为也。而无以为：言无以名号为也。下德为之：言为教令，施政事也。而有以为：言以为己取名号也。上仁谓行仁之君，其仁为上，故言上仁也。为之者，为仁恩。而无以为：功成事立，无以执为。上义为之：为义以断割也。而有以为：动作以为己，杀人以成威，赋下以自奉也。上礼谓上礼之君，其礼无上，故言上礼。为之者，言为礼制度，序威仪。而莫之应：言礼华盛实衰，饬伪烦多，动则离道，不可应也。则攘臂而仍之：言烦多不可应，上下忿争，故攘臂相仍引。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十一所引）", "lemmaSimp": "上德无为而无以为；下德为之而有以为；上仁为之而无以为；上义为之而有以为；上礼为之而莫之应，则攘臂而扔之" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "故失道而後德，失德而後仁，失仁而後義，失義而後禮", "kind": "note", "text": "言道衰而德化生也。言德衰而仁愛見也。言仁衰而分義明也。言義衰則施禮聘，行玉帛。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "言道衰而德化生也。言德衰而仁爱见也。言仁衰而分义明也。言义衰则施礼聘，行玉帛。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十一所引）", "lemmaSimp": "故失道而后德，失德而后仁，失仁而后义，失义而后礼" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s007" }, "lemma": "夫禮者，忠信之薄，而亂之首；前識者，道之華，而愚之始", "kind": "note", "text": "言禮廢本治末，忠信日以衰薄。禮者賤質而貴文，故正直日以少，邪亂日以生。不知而言知為前識，此人失道之實，得道之華。言前識之人，愚闇之倡始。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "言礼废本治末，忠信日以衰薄。礼者贱质而贵文，故正直日以少，邪乱日以生。不知而言知为前识，此人失道之实，得道之华。言前识之人，愚暗之倡始。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十一所引）", "lemmaSimp": "夫礼者，忠信之薄，而乱之首；前识者，道之华，而愚之始" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s008", "end": "s008" }, "lemma": "是以大丈夫處其厚，不居其薄；處其實，不居其華", "kind": "note", "text": "大丈夫謂得道之君也。處其厚者，處身於敦樸。不處身違道，為世煩亂也。處忠信也。不尚華言也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "大丈夫谓得道之君也。处其厚者，处身于敦朴。不处身违道，为世烦乱也。处忠信也。不尚华言也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十一所引）", "lemmaSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "故去彼取此", "kind": "note", "text": "去彼華薄，取此厚實。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "去彼华薄，取此厚实。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十一所引）", "lemmaSimp": "故去彼取此" }, { "id": "c007", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "上德不德，是以有德", "kind": "note", "text": "德者，得也。常得而無喪，利而無害，故以德為名焉。何以得德？由乎道也。何以盡德？以無為用。以無為用，則莫不載也。故物無焉，則無物不經；有焉，則不足以免其生。是以天地雖廣，以無為心；聖王雖大，以虛為主。故曰以復而視，則天地之心見；至日而思之，則先王之至覩也。故滅其私而無其身，則四海莫不瞻，遠近莫不至；殊其己而有其心，則一體不能自全，肌骨不能相容。是以上德之人，唯道是用，不德其德，無執無用，故能有德而無不為，不求而得，不為而成，故雖有德而無德名也。", "authorNote": "王弼此章注據《道藏》本。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "德者，得也。常得而无丧，利而无害，故以德为名焉。何以得德？由乎道也。何以尽德？以无为用。以无为用，则莫不载也。故物无焉，则无物不经；有焉，则不足以免其生。是以天地虽广，以无为心；圣王虽大，以虚为主。故曰以复而视，则天地之心见；至日而思之，则先王之至覩也。故灭其私而无其身，则四海莫不瞻，远近莫不至；殊其己而有其心，则一体不能自全，肌骨不能相容。是以上德之人，唯道是用，不德其德，无执无用，故能有德而无不为，不求而得，不为而成，故虽有德而无德名也。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼此章注據《道藏》本。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼此章注据《道藏》本。", "lemmaSimp": "上德不德，是以有德" }, { "id": "c008", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "下德為之而有以為", "kind": "note", "text": "下德求而得之，為而成之，則立善以治物，故德名有焉。求而得之，必有失焉；為而成之，必有敗焉；善名生，則有不善應焉，故下德為之而有以為也。無以為者，無所偏為也。凡不能無為而為之者，皆下德也，仁義禮節是也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "下德求而得之，为而成之，则立善以治物，故德名有焉。求而得之，必有失焉；为而成之，必有败焉；善名生，则有不善应焉，故下德为之而有以为也。无以为者，无所偏为也。凡不能无为而为之者，皆下德也，仁义礼节是也。", "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": "下德为之而有以为" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s004" }, "lemma": "上仁為之而無以為；上義為之而有以為；上禮為之而莫之應，則攘臂而扔之", "kind": "note", "text": "將明德之上下，輒舉下德以對上德，至于無以為極，下德下之量，上仁是也。足及於無以為而猶為之焉，為之而無以為，故有為為之患矣。本在無為，母在無名；棄本捨母而適其子，功雖大焉，必有不濟；名雖美焉，偽亦必生。不能不為而成，不興而治，則乃為之，故有弘普博施仁愛之者，而愛之無所偏私，故上仁為之而無以為也。愛不能兼，則有抑抗正真而義理之者，忿枉祐直，助彼攻此，物事而有以心為矣，故上義為之而有以為也。直不能篤，則有游飾修文禮敬之者，尚好修敬，校責往來，則不對之間忿怒生焉，故上禮為之而莫之應，則攘臂而扔之。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "将明德之上下，辄举下德以对上德，至于无以为极，下德下之量，上仁是也。足及于无以为而犹为之焉，为之而无以为，故有为为之患矣。本在无为，母在无名；弃本舍母而适其子，功虽大焉，必有不济；名虽美焉，伪亦必生。不能不为而成，不兴而治，则乃为之，故有弘普博施仁爱之者，而爱之无所偏私，故上仁为之而无以为也。爱不能兼，则有抑抗正真而义理之者，忿枉祐直，助彼攻此，物事而有以心为矣，故上义为之而有以为也。直不能笃，则有游饰修文礼敬之者，尚好修敬，校责往来，则不对之间忿怒生焉，故上礼为之而莫之应，则攘臂而扔之。", "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": "上仁为之而无以为；上义为之而有以为；上礼为之而莫之应，则攘臂而扔之" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "故失道而後德，失德而後仁，失仁而後義，失義而後禮", "kind": "note", "text": "夫大之極也，其唯道乎！自此已往，豈足尊哉？故雖德盛業大，富而有萬物，猶各得其德，而未能自周也。故天不能為載，地不能為覆，人不能為贍，萬物雖貴，以無為用，不能捨無以為體也。不能捨無以為體，則失其為大矣，所謂失道而後德也。以無為用，德其母，故能己不勞焉，而物無不理。下此已往，則失用之母，不能無為而貴博施，不能博施而貴正直，不能正直而貴飾敬，所謂失德而後仁，失仁而後義，失義而後禮也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "夫大之极也，其唯道乎！自此已往，岂足尊哉？故虽德盛业大，富而有万物，犹各得其德，而未能自周也。故天不能为载，地不能为覆，人不能为赡，万物虽贵，以无为用，不能舍无以为体也。不能舍无以为体，则失其为大矣，所谓失道而后德也。以无为用，德其母，故能己不劳焉，而物无不理。下此已往，则失用之母，不能无为而贵博施，不能博施而贵正直，不能正直而贵饰敬，所谓失德而后仁，失仁而后义，失义而后礼也。", "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": "故失道而后德，失德而后仁，失仁而后义，失义而后礼" }, { "id": "c011", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s007" }, "lemma": "夫禮者，忠信之薄，而亂之首；前識者，道之華，而愚之始", "kind": "note", "text": "夫禮也，所始首於忠信不篤，通簡不陽，責備於表，機微爭制。夫仁義發於內，為之猶偽，況務外飾而可久乎？故夫禮者，忠信之薄，而亂之首也。前識者，前人而識也，即下德之倫也。竭其聰明以為前識，役其智力以營庶事，雖德其情，姦巧彌密，雖豐其譽，愈喪篤實，勞而事昏，務而治薉，雖竭聖智而民愈害。舍己任物，則無為而泰；守夫素樸，則不順典制；聽彼所獲，棄此所守，識道之華而愚之首。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "夫礼也，所始首于忠信不笃，通简不阳，责备于表，机微争制。夫仁义发于内，为之犹伪，况务外饰而可久乎？故夫礼者，忠信之薄，而乱之首也。前识者，前人而识也，即下德之伦也。竭其聪明以为前识，役其智力以营庶事，虽德其情，奸巧弥密，虽丰其誉，愈丧笃实，劳而事昏，务而治薉，虽竭圣智而民愈害。舍己任物，则无为而泰；守夫素朴，则不顺典制；听彼所获，弃此所守，识道之华而愚之首。", "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": "夫礼者，忠信之薄，而乱之首；前识者，道之华，而愚之始" }, { "id": "c012", "block": 0, "source": "wangbi", "target": { "start": "s008", "end": "s009" }, "lemma": "是以大丈夫處其厚，不居其薄；處其實，不居其華；故去彼取此", "kind": "note", "text": "苟得其為功之母，則萬物作焉而不辭也，萬事存焉而不勞也。用不以形，御不以名，故仁義可顯，禮敬可彰也。夫載之以大道，鎮之以無名，則物無所尚，志無所營，各任其貞，事用其誠，則仁德厚焉，行義正焉，禮敬清焉。棄其所載，舍其所生，用其成形，役其聰明。故仁德之厚，非用仁之所能也；行義之正，非用義之所成也；禮敬之清，非用禮之所濟也。載之以道，統之以母，故顯之而無所尚，彰之而無所競。用夫無名，故名以篤焉；用夫無形，故形以成焉。守母以存其子，崇本以舉其末，則形名俱有而邪不生，大美配天而華不作。故母不可遠，本不可失。仁義，母之所生，非可以為母；形器，匠之所成，非可以為匠也。舍其母而用其子，棄其本而適其末，名則有所分，形則有所止，雖極其大，必有不周；雖盛其美，必有患憂。功在為之，豈足處也？", "authorNote": "「仁則誠焉義其競焉禮其爭焉」十二字，底本疑有訛誤，暫闕。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "苟得其为功之母，则万物作焉而不辞也，万事存焉而不劳也。用不以形，御不以名，故仁义可显，礼敬可彰也。夫载之以大道，镇之以无名，则物无所尚，志无所营，各任其贞，事用其诚，则仁德厚焉，行义正焉，礼敬清焉。弃其所载，舍其所生，用其成形，役其聪明。故仁德之厚，非用仁之所能也；行义之正，非用义之所成也；礼敬之清，非用礼之所济也。载之以道，统之以母，故显之而无所尚，彰之而无所竞。用夫无名，故名以笃焉；用夫无形，故形以成焉。守母以存其子，崇本以举其末，则形名俱有而邪不生，大美配天而华不作。故母不可远，本不可失。仁义，母之所生，非可以为母；形器，匠之所成，非可以为匠也。舍其母而用其子，弃其本而适其末，名则有所分，形则有所止，虽极其大，必有不周；虽盛其美，必有患忧。功在为之，岂足处也？", "citationFull": "王弼《老子道德經注》（《道藏》本）（「仁則誠焉義其競焉禮其爭焉」十二字，底本疑有訛誤，暫闕。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "「仁则诚焉义其竞焉礼其争焉」十二字，底本疑有讹误，暂阙。", "lemmaSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华；故去彼取此" }, { "id": "c013", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "上德不德，是以有德；下德不失德，是以無德", "kind": "note", "text": "上者，高勝是超出之名；德者，得也，以尅獲為義。言上德之人，妙契道境，境智冥會，得失兼忘；得失兼忘，故言不德；境智冥會，故言有德。有德則遣其失，不德則遣其得也。證未造極，故稱為下；執德不忘，故言不失；未能冥會，故無德也。", "authorNote": "成玄英此章疏據《玄德纂疏》卷十一所引。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "上者，高胜是超出之名；德者，得也，以尅获为义。言上德之人，妙契道境，境智冥会，得失兼忘；得失兼忘，故言不德；境智冥会，故言有德。有德则遣其失，不德则遣其得也。证未造极，故称为下；执德不忘，故言不失；未能冥会，故无德也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）（成玄英此章疏據《玄德纂疏》卷十一所引。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十一所引）", "authorNoteSimp": "成玄英此章疏据《玄德纂疏》卷十一所引。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德" }, { "id": "c014", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "上德無為而無以為；下德為之而有以為", "kind": "note", "text": "以，用也。上德無為，至本凝寂，而無以為，迹用虛妙，此明無為而為，為即無為也。心不忘德，故稱為之；迹仍有事，故言有為。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "以，用也。上德无为，至本凝寂，而无以为，迹用虚妙，此明无为而为，为即无为也。心不忘德，故称为之；迹仍有事，故言有为。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十一所引）", "lemmaSimp": "上德无为而无以为；下德为之而有以为" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "上仁為之而無以為；上義為之而有以為", "kind": "note", "text": "仁，慈也，有心覆育，故言為之；不責恩報，故言無以為。確論上仁不及下德，對義仁勝，故稱無以為；三寶之中以慈為首，故五德之內亦以仁為先。義主止惡裁非，即經中戒律是也；然戒之起，本被下機，事涉有為，未階虛妙，故言而有以為也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "仁，慈也，有心复育，故言为之；不责恩报，故言无以为。确论上仁不及下德，对义仁胜，故称无以为；三宝之中以慈为首，故五德之内亦以仁为先。义主止恶裁非，即经中戒律是也；然戒之起，本被下机，事涉有为，未阶虚妙，故言而有以为也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十一所引）", "lemmaSimp": "上仁为之而无以为；上义为之而有以为" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "上禮為之而莫之應，則攘臂而扔之", "kind": "note", "text": "上禮為之而莫之應，禮尚威儀，即經中敷齊威儀等是也。且至道沖寂，大象無形，今乃賤素貴華，重文輕質，不崇忘淡，唯尚威儀；雖為漸教法門，而未能與理相應，非但內乖於道，外亦不能應物，故言為之而莫之應。則攘臂而扔之，仍，因也；禮尚往來，更相責望，因其禮薄，即攘臂怒之。欲明上禮為教之弊，故《莊子》云「魯酒薄而邯鄲圍」，即其事也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "上礼为之而莫之应，礼尚威仪，即经中敷齐威仪等是也。且至道冲寂，大象无形，今乃贱素贵华，重文轻质，不崇忘淡，唯尚威仪；虽为渐教法门，而未能与理相应，非但内乖于道，外亦不能应物，故言为之而莫之应。则攘臂而扔之，仍，因也；礼尚往来，更相责望，因其礼薄，即攘臂怒之。欲明上礼为教之弊，故《庄子》云「鲁酒薄而邯郸围」，即其事也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十一所引）", "lemmaSimp": "上礼为之而莫之应，则攘臂而扔之" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s006" }, "lemma": "故失道而後德，失德而後仁，失仁而後義，失義而後禮；夫禮者，忠信之薄，而亂之首", "kind": "note", "text": "故失道而後德，道上德也。有情眾生，澆波漸盛，道化斯隱，應物隨時，下德方見。失德而後仁，德化漸替，仁恩繼之。失仁而後義，仁慈不行，厥義方起。失義而後禮，自道喪淳，漓於斯為極，不能止惡，方事節文，雖復強作威儀，而浮偽已甚。徒自外彰文飾，未是情發於衷，既非信實之厚，適足忠誠之薄；不懲浮悖之元，更資昏亂之首。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "故失道而后德，道上德也。有情众生，浇波渐盛，道化斯隐，应物随时，下德方见。失德而后仁，德化渐替，仁恩继之。失仁而后义，仁慈不行，厥义方起。失义而后礼，自道丧淳，漓于斯为极，不能止恶，方事节文，虽复强作威仪，而浮伪已甚。徒自外彰文饰，未是情发于衷，既非信实之厚，适足忠诚之薄；不惩浮悖之元，更资昏乱之首。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十一所引）", "lemmaSimp": "故失道而后德，失德而后仁，失仁而后义，失义而后礼；夫礼者，忠信之薄，而乱之首" }, { "id": "c018", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "前識者，道之華，而愚之始", "kind": "note", "text": "不知而強知曰前識，謂識在知前也。言此前識之人，於修道行中甚為華偽，既非大智慧源，乃是愚癡之始。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "不知而强知曰前识，谓识在知前也。言此前识之人，于修道行中甚为华伪，既非大智慧源，乃是愚痴之始。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十一所引）", "lemmaSimp": "前识者，道之华，而愚之始" }, { "id": "c019", "block": 0, "source": "chengxuanying", "target": { "start": "s008", "end": "s009" }, "lemma": "是以大丈夫處其厚，不居其薄；處其實，不居其華；故去彼取此", "kind": "note", "text": "是以大丈夫處其厚不處其薄，丈，長也；夫，扶也，謂有勇猛慈救之智，堪為群品之長，以扶護蒼生也；其志弘普，故稱大丈夫。大丈夫當懷道德之厚，豈處禮義之薄耶？居其實不居其華，達道之人，方外之士，當留情於淳樸之實，豈處心於前識之華？去彼華薄，則是絕仁棄義；取此實厚，則是反樸還淳。且上德聖人，體無分別，豈有心於彼此，情繫於去取者乎？蓋明不去而去，雖去不去；不取而取，雖取不取；非去之而去，非取而取者也。去取既爾，彼此亦然。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "是以大丈夫处其厚不处其薄，丈，长也；夫，扶也，谓有勇猛慈救之智，堪为群品之长，以扶护苍生也；其志弘普，故称大丈夫。大丈夫当怀道德之厚，岂处礼义之薄耶？居其实不居其华，达道之人，方外之士，当留情于淳朴之实，岂处心于前识之华？去彼华薄，则是绝仁弃义；取此实厚，则是反朴还淳。且上德圣人，体无分别，岂有心于彼此，情系于去取者乎？盖明不去而去，虽去不去；不取而取，虽取不取；非去之而去，非取而取者也。去取既尔，彼此亦然。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十一所引）", "lemmaSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华；故去彼取此" }, { "id": "c020", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s002" }, "lemma": "上德不德，是以有德；下德不失德，是以無德", "kind": "note", "text": "德者，道之用也。莊子曰：物得以生謂之德。時有淳醨，故德有上下。上古淳樸，德用不彰，無德可稱，故云不德；而淳德不散，無為化清，故云是以有德。逮德下衰，功用稍著，心雖體道，迹涉有為，執德可稱，故云不失；迹涉矜有，比上為粗，故云是以無德爾。", "authorNote": "此為御注。唐玄宗御注此章據《玄德纂疏》卷十一所引。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "德者，道之用也。庄子曰：物得以生谓之德。时有淳醨，故德有上下。上古淳朴，德用不彰，无德可称，故云不德；而淳德不散，无为化清，故云是以有德。逮德下衰，功用稍着，心虽体道，迹涉有为，执德可称，故云不失；迹涉矜有，比上为粗，故云是以无德尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御注。唐玄宗御注此章據《玄德纂疏》卷十一所引。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御注。唐玄宗御注此章据《玄德纂疏》卷十一所引。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s002" }, "lemma": "上德不德，是以有德；下德不失德，是以無德", "kind": "note", "text": "上者，舉時也；德者，辯用也。謂上古淳樸，無為而理，體道之任，物自然，是上古之淳德，故云上德。至德潛運，人無能名，故云不德；而淳風和暢，物遂生成，德用常全，故云有德。注云「物得以生謂之德」者，此《莊子》雜篇之文。此言淳風漸散，德亦下衰，故聖人美無為之風，而百姓尚無為之迹；尚迹為劣，故云下德。迹著則有德可稱，故云不失；稱不失，迹涉矜有，矜有之弊，淳樸不全，故云是以無德。", "authorNote": "此為御疏。唐玄宗御疏此章據《玄德纂疏》卷十一所引。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "上者，举时也；德者，辩用也。谓上古淳朴，无为而理，体道之任，物自然，是上古之淳德，故云上德。至德潜运，人无能名，故云不德；而淳风和畅，物遂生成，德用常全，故云有德。注云「物得以生谓之德」者，此《庄子》杂篇之文。此言淳风渐散，德亦下衰，故圣人美无为之风，而百姓尚无为之迹；尚迹为劣，故云下德。迹着则有德可称，故云不失；称不失，迹涉矜有，矜有之弊，淳朴不全，故云是以无德。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御疏。唐玄宗御疏此章據《玄德纂疏》卷十一所引。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御疏。唐玄宗御疏此章据《玄德纂疏》卷十一所引。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s004" }, "lemma": "上仁為之而無以為；上義為之而有以為；上禮為之而莫之應，則攘臂而扔之", "kind": "note", "text": "知無為而無為者非至也，無以無為而無為者至矣。故上德之無為，非徇無為之美，但含孕淳樸，適自無為，故云而無以為，此心迹俱無為。下德為之者，謂心雖無為，以功用彰著而迹涉有為，故云為之；言下德無為，有所以為而為，此心無為爾。仁者兼愛之名，下德衰而上仁見，所以兼愛為仁，故云為之；行仁而忘仁，亦欲求無為，故云而無以為，則此心有為而迹無為也。且上仁稱無為者，據迹欲無為而方上義爾，未可以語下德之有為。義者裁非之謂，謂為裁非之義，故云為之；有以裁非之事，斷割令得其宜，故云而有以為，此則心迹俱有為。六紀不和，則為禮以救，故云為之；禮尚往來，不來非禮，行禮於彼而彼不應，則攘臂而怒爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "知无为而无为者非至也，无以无为而无为者至矣。故上德之无为，非徇无为之美，但含孕淳朴，适自无为，故云而无以为，此心迹俱无为。下德为之者，谓心虽无为，以功用彰着而迹涉有为，故云为之；言下德无为，有所以为而为，此心无为尔。仁者兼爱之名，下德衰而上仁见，所以兼爱为仁，故云为之；行仁而忘仁，亦欲求无为，故云而无以为，则此心有为而迹无为也。且上仁称无为者，据迹欲无为而方上义尔，未可以语下德之有为。义者裁非之谓，谓为裁非之义，故云为之；有以裁非之事，断割令得其宜，故云而有以为，此则心迹俱有为。六纪不和，则为礼以救，故云为之；礼尚往来，不来非礼，行礼于彼而彼不应，则攘臂而怒尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "上仁为之而无以为；上义为之而有以为；上礼为之而莫之应，则攘臂而扔之" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s004" }, "lemma": "上仁為之而無以為；上義為之而有以為；上禮為之而莫之應，則攘臂而扔之", "kind": "note", "text": "此覆釋上德也。夫上德潛運，無為而理，淳樸不散，故無名迹。今言上德之無為者，但含孕淳樸，適自無為，非知無為之美而為此無為，故云而無以為；豈惟無迹可矜，抑亦無心自化，故注云此心迹俱無為也。此覆釋下德也。下德為之者，為心美無為之化而為此無為，故云為之；語心雖欲無為，論迹即涉矜有，故云而有以為；言下德之為，有所以而為也，故注云心無為迹有為也。此下明道廢則仁義遂行。言上仁者，謂以仁為上，他皆倣此；仁者兼愛之名也。大道之行，物無私惠；淳風漸散，兼愛遂存。今明所以為兼愛之仁，故云上仁為之；行仁而忘仁，雖云施不求報，兼愛即難普，終是小惠未孚，是以語心常為有事，故云為之；論迹即近無為，故云而無以為。義者宜也，謂裁制斷割，令物得宜。夫淳樸已殘，是非斯起，將欲裁非就是，令得所宜，故云上義為之；謂心有裁非就是，有所以而為，故云而有以為。禮履也，謂可履而行也。《莊子》曰：以禮為翼，所以行於世也。夫制禮者，所以救衰弊也，故禮經三百，威儀三千，曲為之防，事為之制。淳源一失，眾務爭馳，且在檢外之迹，非曰由中之數，故揖讓崇其禮文，玉帛昭其報施；往而不來非禮，來而不往亦非禮。今上禮為之，往而莫應，則攘臂而怒，以相仍引，故云攘臂而仍之。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "此覆释上德也。夫上德潜运，无为而理，淳朴不散，故无名迹。今言上德之无为者，但含孕淳朴，适自无为，非知无为之美而为此无为，故云而无以为；岂惟无迹可矜，抑亦无心自化，故注云此心迹俱无为也。此覆释下德也。下德为之者，为心美无为之化而为此无为，故云为之；语心虽欲无为，论迹即涉矜有，故云而有以为；言下德之为，有所以而为也，故注云心无为迹有为也。此下明道废则仁义遂行。言上仁者，谓以仁为上，他皆倣此；仁者兼爱之名也。大道之行，物无私惠；淳风渐散，兼爱遂存。今明所以为兼爱之仁，故云上仁为之；行仁而忘仁，虽云施不求报，兼爱即难普，终是小惠未孚，是以语心常为有事，故云为之；论迹即近无为，故云而无以为。义者宜也，谓裁制断割，令物得宜。夫淳朴已残，是非斯起，将欲裁非就是，令得所宜，故云上义为之；谓心有裁非就是，有所以而为，故云而有以为。礼履也，谓可履而行也。《庄子》曰：以礼为翼，所以行于世也。夫制礼者，所以救衰弊也，故礼经三百，威仪三千，曲为之防，事为之制。淳源一失，众务争驰，且在检外之迹，非曰由中之数，故揖让崇其礼文，玉帛昭其报施；往而不来非礼，来而不往亦非礼。今上礼为之，往而莫应，则攘臂而怒，以相仍引，故云攘臂而仍之。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "上仁为之而无以为；上义为之而有以为；上礼为之而莫之应，则攘臂而扔之" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s007" }, "lemma": "故失道而後德，失德而後仁，失仁而後義，失義而後禮；夫禮者，忠信之薄，而亂之首；前識者，道之華，而愚之始", "kind": "note", "text": "失道者，失上德也，上德合道，故云失道。夫道德仁義者，時俗夷險之名也，故云道衰而德見，德失仁存，仁亡義立，義喪而禮救，斯皆適時之用爾。故論禮於淳樸之代，非狂則悖；忘禮於澆漓之日，非愚則誣。若能改而更張者，當退禮而行義，退義而行仁，退仁而行德，忘德而合道，人反淳樸，則上德之無以為。夫者，發語之端也。言末代聖人所以行於禮教者，由救忠信之衰薄爾；若使人懷忠信，復奚假於禮法乎？而亂之首者，以禮防亂，則但可為理亂之首爾，而非道德之正也。識者，人之性識也，謂在人性識之前而制此檢外之禮，雖欲應時，實喪淳樸，故云道之華。禮以救亂，所貴同和，而失禮意者，則將矜其玉帛，貴其拜跪，如此之人，愚昧之始。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "失道者，失上德也，上德合道，故云失道。夫道德仁义者，时俗夷险之名也，故云道衰而德见，德失仁存，仁亡义立，义丧而礼救，斯皆适时之用尔。故论礼于淳朴之代，非狂则悖；忘礼于浇漓之日，非愚则诬。若能改而更张者，当退礼而行义，退义而行仁，退仁而行德，忘德而合道，人反淳朴，则上德之无以为。夫者，发语之端也。言末代圣人所以行于礼教者，由救忠信之衰薄尔；若使人怀忠信，复奚假于礼法乎？而乱之首者，以礼防乱，则但可为理乱之首尔，而非道德之正也。识者，人之性识也，谓在人性识之前而制此检外之礼，虽欲应时，实丧淳朴，故云道之华。礼以救乱，所贵同和，而失礼意者，则将矜其玉帛，贵其拜跪，如此之人，愚昧之始。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "故失道而后德，失德而后仁，失仁而后义，失义而后礼；夫礼者，忠信之薄，而乱之首；前识者，道之华，而愚之始" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s007" }, "lemma": "故失道而後德，失德而後仁，失仁而後義，失義而後禮；夫禮者，忠信之薄，而亂之首；前識者，道之華，而愚之始", "kind": "note", "text": "此卻明致弊之由也。失道者，失上德也，上德合道，故云失道爾。上經云「大道廢，有仁義」，《莊子》云「道隱於小成」。道無不在，而此云失者，約人而言爾。故時淳則大道公行，俗澆則小成遂作；小成作而大道隱，仁義行而至德衰，此則代俗淳醨之殊、聖人適時之務爾。故淳樸漸散，則失道而後德；德又喪，則失德而後仁；兼愛之迹存，則失仁而後義；裁非不足，則失義而後禮。且論禮於淳樸之代，非狂則悖；忘禮於澆漓之日，非愚則誣。是故聖人救代之心未嘗有異，而夷險之迹不得一爾。制禮者，為忠信衰薄而以禮為救，亂之首爾；用禮者在安上理人，豈玉帛乎哉？前識者，制禮之人也，謂之前識者，言在人性識之前而制此檢外之禮；道順人性，禮存外迹，以此之道乖夫質素，所以為道之華也。而愚之始者，夫禮以靜亂，因亂救之，貴在協和，歸於淳樸；而代之行禮者，不務由中之性，唯務形外之飾，敬愛不足，幣帛有餘，非達觀所存，誠為愚之首，故云而愚之始也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "此却明致弊之由也。失道者，失上德也，上德合道，故云失道尔。上经云「大道废，有仁义」，《庄子》云「道隐于小成」。道无不在，而此云失者，约人而言尔。故时淳则大道公行，俗浇则小成遂作；小成作而大道隐，仁义行而至德衰，此则代俗淳醨之殊、圣人适时之务尔。故淳朴渐散，则失道而后德；德又丧，则失德而后仁；兼爱之迹存，则失仁而后义；裁非不足，则失义而后礼。且论礼于淳朴之代，非狂则悖；忘礼于浇漓之日，非愚则诬。是故圣人救代之心未尝有异，而夷险之迹不得一尔。制礼者，为忠信衰薄而以礼为救，乱之首尔；用礼者在安上理人，岂玉帛乎哉？前识者，制礼之人也，谓之前识者，言在人性识之前而制此检外之礼；道顺人性，礼存外迹，以此之道乖夫质素，所以为道之华也。而愚之始者，夫礼以静乱，因乱救之，贵在协和，归于淳朴；而代之行礼者，不务由中之性，唯务形外之饰，敬爱不足，币帛有余，非达观所存，诚为愚之首，故云而愚之始也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "故失道而后德，失德而后仁，失仁而后义，失义而后礼；夫礼者，忠信之薄，而乱之首；前识者，道之华，而愚之始" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s009" }, "lemma": "是以大丈夫處其厚，不居其薄；處其實，不居其華；故去彼取此", "kind": "note", "text": "有為者，道之薄；禮義者，德之華。故聖人處無為之事，處其厚也，不處其薄矣；退禮義之行，不居其華也，自居其實矣。去彼華薄，取此淳厚。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "有为者，道之薄；礼义者，德之华。故圣人处无为之事，处其厚也，不处其薄矣；退礼义之行，不居其华也，自居其实矣。去彼华薄，取此淳厚。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华；故去彼取此" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s009" }, "lemma": "是以大丈夫處其厚，不居其薄；處其實，不居其華；故去彼取此", "kind": "note", "text": "大丈夫者，有道之君子，即前上德之君也。道德無為謂之厚實，禮義有為謂之薄華。言聖人先道德之化，故云處厚處實；後禮義之教，故云不居華薄。彼謂禮義也，此謂道德也；聖人去禮義之浮華，取道德之厚實，故云去彼取此。確論聖人百慮歸一，二際俱泯，豈有彼此而去取？設教引凡，託言之爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "大丈夫者，有道之君子，即前上德之君也。道德无为谓之厚实，礼义有为谓之薄华。言圣人先道德之化，故云处厚处实；后礼义之教，故云不居华薄。彼谓礼义也，此谓道德也；圣人去礼义之浮华，取道德之厚实，故云去彼取此。确论圣人百虑归一，二际俱泯，岂有彼此而去取？设教引凡，托言之尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华；故去彼取此" }, { "id": "c028", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "上德不德，是以有德；下德不失德，是以無德", "kind": "note", "text": "是故上德之君，體道而存神，與化倫德，動玄冥，天下王之，莫有見聞，德歸萬物，皆曰自然。下德之君，體德而行神，與化遊德，配皇天，天下王之，或見或聞，德流萬物，復反其君。夫何故哉？上德之君性受道之纖妙，命得一之精微，性命同於自然，情意體於神明，動作倫於太和，取舍合乎天心；下德之君性受道之正氣，命得一之下中，性命比於自然，情意幾於神明，動作近於太和，取舍體於至德。", "authorNote": "嚴遵此章指歸據《玄德纂疏》卷十一所引。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十一所引）", "textSimp": "是故上德之君，体道而存神，与化伦德，动玄冥，天下王之，莫有见闻，德归万物，皆曰自然。下德之君，体德而行神，与化游德，配皇天，天下王之，或见或闻，德流万物，复反其君。夫何故哉？上德之君性受道之纤妙，命得一之精微，性命同于自然，情意体于神明，动作伦于太和，取舍合乎天心；下德之君性受道之正气，命得一之下中，性命比于自然，情意几于神明，动作近于太和，取舍体于至德。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十一所引）（嚴遵此章指歸據《玄德纂疏》卷十一所引。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十一所引）", "authorNoteSimp": "严遵此章指归据《玄德纂疏》卷十一所引。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德" }, { "id": "c029", "block": 0, "source": "yanzun", "target": { "start": "s003", "end": "s004" }, "lemma": "上仁為之而無以為；上義為之而有以為；上禮為之而莫之應，則攘臂而扔之", "kind": "note", "text": "上仁之君，性醇粹而清明，皓白而博通，心意虛靜，神氣和順，管領天地，無不包裹，覩微得要，以有知無，養生處德，愛民如子……德流四海，有而不取。上義之君，性和平正而達通情，察究利害，辯智聰明，心如規矩，志如尺衡，平靜如水，正直如繩……因天地之理，制萬物之宜，事親如奉神，履民如臨深，兼聽萬國，折之以中……去己因彼，便民不苛……仁德復發，有土傳嗣，子孫不絕。上禮之君，性和而情柔，心疏而志欲，舉事則陰陽，發號順四時，紀綱百變，網羅人心，尊寵君父，卑損臣子，正上下，明差等，序長幼，別夫婦，合人倫……勞神傷性，事眾費煩……攘臂執圭，君子不來。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十一所引）", "textSimp": "上仁之君，性醇粹而清明，皓白而博通，心意虚静，神气和顺，管领天地，无不包裹，覩微得要，以有知无，养生处德，爱民如子……德流四海，有而不取。上义之君，性和平正而达通情，察究利害，辩智聪明，心如规矩，志如尺衡，平静如水，正直如绳……因天地之理，制万物之宜，事亲如奉神，履民如临深，兼听万国，折之以中……去己因彼，便民不苛……仁德复发，有土传嗣，子孙不绝。上礼之君，性和而情柔，心疏而志欲，举事则阴阳，发号顺四时，纪纲百变，网罗人心，尊宠君父，卑损臣子，正上下，明差等，序长幼，别夫妇，合人伦……劳神伤性，事众费烦……攘臂执圭，君子不来。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十一所引）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十一所引）", "lemmaSimp": "上仁为之而无以为；上义为之而有以为；上礼为之而莫之应，则攘臂而扔之" }, { "id": "c030", "block": 0, "source": "yanzun", "target": { "start": "s005", "end": "s007" }, "lemma": "故失道而後德，失德而後仁，失仁而後義，失義而後禮；夫禮者，忠信之薄，而亂之首；前識者，道之華，而愚之始", "kind": "note", "text": "夫何故哉？辭豐貌美而誠心不施故也。是故帝王根本，道為元始；道失而德次之，德失而仁次之，仁失而義次之，義失而禮次之，禮失而亂次之。凡此五者，道之以一體，而世主之所長短也……夫禮之為事也，中外相違，華盛而實毀，末降而本衰，禮薄於忠，權輕於信，威不及義，德不逮仁，為治之末，為亂之元，詐偽所起，忿爭所因。故制禮作樂，改正易服，進退威儀，動有常節，先識來事，以明得失，此道之華而德之末，一時之法，一隅之術也，非所以當無窮之世、通異方之俗者也。是故禍亂之所由生，愚惑之所由作也。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十一所引）", "textSimp": "夫何故哉？辞丰貌美而诚心不施故也。是故帝王根本，道为元始；道失而德次之，德失而仁次之，仁失而义次之，义失而礼次之，礼失而乱次之。凡此五者，道之以一体，而世主之所长短也……夫礼之为事也，中外相违，华盛而实毁，末降而本衰，礼薄于忠，权轻于信，威不及义，德不逮仁，为治之末，为乱之元，诈伪所起，忿争所因。故制礼作乐，改正易服，进退威仪，动有常节，先识来事，以明得失，此道之华而德之末，一时之法，一隅之术也，非所以当无穷之世、通异方之俗者也。是故祸乱之所由生，愚惑之所由作也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十一所引）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十一所引）", "lemmaSimp": "故失道而后德，失德而后仁，失仁而后义，失义而后礼；夫礼者，忠信之薄，而乱之首；前识者，道之华，而愚之始" }, { "id": "c031", "block": 0, "source": "yanzun", "target": { "start": "s008", "end": "s009" }, "lemma": "是以大丈夫處其厚，不居其薄；處其實，不居其華；故去彼取此", "kind": "note", "text": "是以大丈夫之為化也，體道抱德，太虛通洞，成而若缺，有而若亡，其靜無體，動而無聲，玄默暗昧，朴素為先，損心棄意，不見威儀，無務無為，若龍若蛇，違禮廢義，歸於無事，因時應變，不預設然，秉微統要，與時推移，取舍屈伸，與變俱存，禍亂患咎，求之於己，百祥萬福，無情於人。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十一所引）", "textSimp": "是以大丈夫之为化也，体道抱德，太虚通洞，成而若缺，有而若亡，其静无体，动而无声，玄默暗昧，朴素为先，损心弃意，不见威仪，无务无为，若龙若蛇，违礼废义，归于无事，因时应变，不预设然，秉微统要，与时推移，取舍屈伸，与变俱存，祸乱患咎，求之于己，百祥万福，无情于人。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十一所引）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十一所引）", "lemmaSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华；故去彼取此" }, { "id": "c032", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "上德不德，是以有德；下德不失德，是以無德", "kind": "note", "text": "明古之皇道，宅太虛以為心，凝至一而為體，不言均天地之化，無事成萬物之功，未規揖讓之名，豈有干戈之爭？雖復處宗處極，而乃非爭非名，無為自然，故云上德；為而不恃，成功不居，故云不德；畜養萬物，物得以成，故云有德。內明德與道合，厥義可尊，故云上德；道既無象，德亦虛玄，韜光藏用，故云不德；雖藏於用，無用之用用矣；乃韜於光，不耀之光光矣；有用有光，濟人濟物，故云是以有德。道德之風幾乎將失，仁義之化殆欲斯興，文字既彰，澆漓漸矣，故云下德；以德為德，以功為功，恃德伐功，故云不失德；執言有德，不及無為，故云是以無德。內明體同虛寂者，德之上；事有紛累者，德之下；封執在心，故云不失德；執者失之，是以無德也。", "authorNote": "李榮此章注據《玄德纂疏》卷十一所引。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "明古之皇道，宅太虚以为心，凝至一而为体，不言均天地之化，无事成万物之功，未规揖让之名，岂有干戈之争？虽复处宗处极，而乃非争非名，无为自然，故云上德；为而不恃，成功不居，故云不德；畜养万物，物得以成，故云有德。内明德与道合，厥义可尊，故云上德；道既无象，德亦虚玄，韬光藏用，故云不德；虽藏于用，无用之用用矣；乃韬于光，不耀之光光矣；有用有光，济人济物，故云是以有德。道德之风几乎将失，仁义之化殆欲斯兴，文字既彰，浇漓渐矣，故云下德；以德为德，以功为功，恃德伐功，故云不失德；执言有德，不及无为，故云是以无德。内明体同虚寂者，德之上；事有纷累者，德之下；封执在心，故云不失德；执者失之，是以无德也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十一所引）（李榮此章注據《玄德纂疏》卷十一所引。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十一所引）", "authorNoteSimp": "李荣此章注据《玄德纂疏》卷十一所引。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德" }, { "id": "c033", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s003" }, "lemma": "上德無為而無以為；下德為之而有以為；上仁為之而無以為；上義為之而有以為", "kind": "note", "text": "以，用也。上用無為以化下，下用無為以事上也。上用有為以導下，下亦以有為以事上。何者？草則逐風以西東，影則隨形而曲直，故知君海內者不可以多事，理歸虛靜；訓弟子者不可以非禮義，存忠孝也。兼愛博施，仁也；賞善罰惡，義也。恒其道德，其宜上也。上德下德，亦澆淳之化有殊；無為有為，明得失之政斯別。下德之稱有為者，是上德之劣也；上仁之稱無為者，是上義之優也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "以，用也。上用无为以化下，下用无为以事上也。上用有为以导下，下亦以有为以事上。何者？草则逐风以西东，影则随形而曲直，故知君海内者不可以多事，理归虚静；训弟子者不可以非礼义，存忠孝也。兼爱博施，仁也；赏善罚恶，义也。恒其道德，其宜上也。上德下德，亦浇淳之化有殊；无为有为，明得失之政斯别。下德之称有为者，是上德之劣也；上仁之称无为者，是上义之优也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十一所引）", "lemmaSimp": "上德无为而无以为；下德为之而有以为；上仁为之而无以为；上义为之而有以为" }, { "id": "c034", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "上禮為之而莫之應，則攘臂而扔之", "kind": "note", "text": "上禮經三百，威儀三千，以此教人，故曰為之。禮煩則亂，下不能行，故云而莫之應。可謂信不足，有不信；相信自可忘言，不信則生忿爭，是以揮拳攘臂，更相牽引。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "上礼经三百，威仪三千，以此教人，故曰为之。礼烦则乱，下不能行，故云而莫之应。可谓信不足，有不信；相信自可忘言，不信则生忿争，是以挥拳攘臂，更相牵引。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十一所引）", "lemmaSimp": "上礼为之而莫之应，则攘臂而扔之" }, { "id": "c035", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s006" }, "lemma": "故失道而後德，失德而後仁，失仁而後義，失義而後禮；夫禮者，忠信之薄，而亂之首", "kind": "note", "text": "玄古淳和，物情誠實，人皆自足，不假仁義以煦濡；家悉無為，各懷道德以游泳；爻象不作，教迹未興，混親疏，忘貴賤，此則太上下知大道之化也。此風既散，謚號乃興，畜養之義行焉，成濟之功見矣；聖人潛被，黎首自安，此上德之化也。親惠情生，泛愛功起；親則有所不普，愛則有所不同，澆風以漸也。親愛不足以化俗，賞罰於是以理人；又喪賞罰之義，廢仁義之禮，教之以折旋，行之以玉帛，而君欺於上，臣誑於下，淳源已遠，澆浮孔熾也。人皆敦厚，各懷忠信，亦無煩曲禮；但忠信已薄，澆浮更厚，惑亂滋甚，以禮理之，賤質貴文，轉增邪亂，故言亂始也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "玄古淳和，物情诚实，人皆自足，不假仁义以煦濡；家悉无为，各怀道德以游泳；爻象不作，教迹未兴，混亲疏，忘贵贱，此则太上下知大道之化也。此风既散，谥号乃兴，畜养之义行焉，成济之功见矣；圣人潜被，黎首自安，此上德之化也。亲惠情生，泛爱功起；亲则有所不普，爱则有所不同，浇风以渐也。亲爱不足以化俗，赏罚于是以理人；又丧赏罚之义，废仁义之礼，教之以折旋，行之以玉帛，而君欺于上，臣诳于下，淳源已远，浇浮孔炽也。人皆敦厚，各怀忠信，亦无烦曲礼；但忠信已薄，浇浮更厚，惑乱滋甚，以礼理之，贱质贵文，转增邪乱，故言乱始也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十一所引）", "lemmaSimp": "故失道而后德，失德而后仁，失仁而后义，失义而后礼；夫礼者，忠信之薄，而乱之首" }, { "id": "c036", "block": 0, "source": "lirong", "target": { "start": "s007", "end": "s007" }, "lemma": "前識者，道之華，而愚之始", "kind": "note", "text": "道德者，道之實也；仁義者，道之華也。先知仁義者，識華不識實也。夫明者自然合理，闇者方俟師教；知禮非上智之基，乃是下愚之始。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "道德者，道之实也；仁义者，道之华也。先知仁义者，识华不识实也。夫明者自然合理，暗者方俟师教；知礼非上智之基，乃是下愚之始。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十一所引）", "lemmaSimp": "前识者，道之华，而愚之始" }, { "id": "c037", "block": 0, "source": "lirong", "target": { "start": "s008", "end": "s009" }, "lemma": "是以大丈夫處其厚，不居其薄；處其實，不居其華；故去彼取此", "kind": "note", "text": "是以大丈夫處其厚不處其薄，居其實不居其華，故云去彼取此。散樸以為器，原其始也；至淳失道而後德，要其終也。澆薄是以仁非本性，義異自然，信不由衷，禮飾於外，是非戰爭，奸巧紛紜，父子失慈孝之心，君臣乖忠義之道。於是大聖老君痛時命之大謬，愍至道之崩淪，欲抑末而崇本，息澆以歸淳，故舉大丈夫經國理家、修身立行，必須取此道德之厚實，去彼仁義之華薄，則捐俗禮，歸真道。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "是以大丈夫处其厚不处其薄，居其实不居其华，故云去彼取此。散朴以为器，原其始也；至淳失道而后德，要其终也。浇薄是以仁非本性，义异自然，信不由衷，礼饰于外，是非战争，奸巧纷纭，父子失慈孝之心，君臣乖忠义之道。于是大圣老君痛时命之大谬，愍至道之崩沦，欲抑末而崇本，息浇以归淳，故举大丈夫经国理家、修身立行，必须取此道德之厚实，去彼仁义之华薄，则捐俗礼，归真道。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十一所引）", "lemmaSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华；故去彼取此" }, { "id": "c038", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s009" }, "lemma": "上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此", "kind": "note", "text": "上德合道，不以德稱，無以而為，故有常德；下德失道而同於德，有以而為，故無常德。上德之用法乎自然，故無以為而無為也；下德之用法乎無為，故有以為而為之也。夫仁者兼愛，皆有為而為，能無以仁為功者，上也；義者禁非，亦有為而為，能有以義為利者，上也。何則？若以仁為功，則滯於為仁矣；若不以義為利，則徇於非義矣。夫禮之上者，所以辨上下、定民志；至於陳玉帛、尚往來，斯禮之末節也。今禮敬於人，人未之答，彼誠失禮之微者，我乃艴然變色，奮肱而引之，則失禮復甚於彼矣。夫禮所以防爭，失之於末則反以起爭，斯乃世俗之常情，不達禮之大本故也。老氏舉其失禮之甚，譏其起爭之由，將使人反禮之本，復歸於太一者耳。《記》曰：愛人而不親，則反其仁；禮人而不答，則反其敬。故克己復禮而不尤於人。《易》曰：謙以制禮。又曰：謙，德之柄。苟能執謙之柄，復禮之始，則指撝而無不利，安有攘仍之失哉？且上德無為，自然合道；失於上德，法乎無為，故曰失道而後德耳。夫法乎無為，德業著矣；有為而為，仁功見矣；裁而利之，上義明矣；制而防之，上禮立矣。故曰失德而後仁，失仁而後義，失義而後禮也。夫失於彼者得於此，此天下之常理也。故忠信之質衰於中，而禍亂之機兆，則制禮以防其亂，故禮居亂之首；大道之華發於外，而愚昩之情或，則崇智以導其愚，故智為愚之始也。前識者，智也；智為先見之明，而照於未形之理者也。然則仁義禮智，皆聖人適時之用，所以與世汙隆、隨時升降者耳。故執古御今，則以道德為之本、禮智為之末；化今復古，則以禮制為其始、道德為其終，所謂損之又損之，以至於無為者也。夫豢豕為酒，非以為禍，而酒之流禍生焉；仁義禮智非以為亂，而治之弊亂至焉。惑者不知利欲之為亂，乃欲歸罪聖智，因謂絕而棄之，則可以復於上古之治，一何過哉！一何過哉！故曰論禮於淳樸之代，非狂則悖；忘禮於澆漓之日，非愚則誣。在於尋流還源，去末歸本，正禮義以反仁德，用有名而體無名，則自然之道不遠而復矣。所謂大丈夫者，且將斷此而不疑，安處於道德之本，不滯於禮智之末者耳。何為其然乎？作法於治，其弊猶亂；作法於亂，弊將若何？故去彼華薄，取此厚實，斯乃執古御今之深旨也。於乎！禮亦有之：祭天一獻，貴質也；器用陶匏，貴素也；明酒之用而玄酒之尚，筦簞之安而藁秸之設，皆貴本也，安可忽之哉！", "authorNote": "陸希聲此章傳據《道藏》本。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "上德合道，不以德称，无以而为，故有常德；下德失道而同于德，有以而为，故无常德。上德之用法乎自然，故无以为而无为也；下德之用法乎无为，故有以为而为之也。夫仁者兼爱，皆有为而为，能无以仁为功者，上也；义者禁非，亦有为而为，能有以义为利者，上也。何则？若以仁为功，则滞于为仁矣；若不以义为利，则徇于非义矣。夫礼之上者，所以辨上下、定民志；至于陈玉帛、尚往来，斯礼之末节也。今礼敬于人，人未之答，彼诚失礼之微者，我乃艴然变色，奋肱而引之，则失礼复甚于彼矣。夫礼所以防争，失之于末则反以起争，斯乃世俗之常情，不达礼之大本故也。老氏举其失礼之甚，讥其起争之由，将使人反礼之本，复归于太一者耳。《记》曰：爱人而不亲，则反其仁；礼人而不答，则反其敬。故克己复礼而不尤于人。《易》曰：谦以制礼。又曰：谦，德之柄。苟能执谦之柄，复礼之始，则指㧑而无不利，安有攘仍之失哉？且上德无为，自然合道；失于上德，法乎无为，故曰失道而后德耳。夫法乎无为，德业着矣；有为而为，仁功见矣；裁而利之，上义明矣；制而防之，上礼立矣。故曰失德而后仁，失仁而后义，失义而后礼也。夫失于彼者得于此，此天下之常理也。故忠信之质衰于中，而祸乱之机兆，则制礼以防其乱，故礼居乱之首；大道之华发于外，而愚昩之情或，则崇智以导其愚，故智为愚之始也。前识者，智也；智为先见之明，而照于未形之理者也。然则仁义礼智，皆圣人适时之用，所以与世污隆、随时升降者耳。故执古御今，则以道德为之本、礼智为之末；化今复古，则以礼制为其始、道德为其终，所谓损之又损之，以至于无为者也。夫豢豕为酒，非以为祸，而酒之流祸生焉；仁义礼智非以为乱，而治之弊乱至焉。惑者不知利欲之为乱，乃欲归罪圣智，因谓绝而弃之，则可以复于上古之治，一何过哉！一何过哉！故曰论礼于淳朴之代，非狂则悖；忘礼于浇漓之日，非愚则诬。在于寻流还源，去末归本，正礼义以反仁德，用有名而体无名，则自然之道不远而复矣。所谓大丈夫者，且将断此而不疑，安处于道德之本，不滞于礼智之末者耳。何为其然乎？作法于治，其弊犹乱；作法于乱，弊将若何？故去彼华薄，取此厚实，斯乃执古御今之深旨也。於乎！礼亦有之：祭天一献，贵质也；器用陶匏，贵素也；明酒之用而玄酒之尚，筦箪之安而藁秸之设，皆贵本也，安可忽之哉！", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲此章傳據《道藏》本。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声此章传据《道藏》本。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德为之而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此" }, { "id": "c039", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s009" }, "lemma": "上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此", "kind": "note", "text": "道之可道，非常道，則庸有得而有之者乎？上德者以無得為得，唯其無得，乃所以得也，故曰上德不德，是以有德。下德者以不失之為得者也，唯其不失，故雖得而非德，故曰下德不失德，是以無德。上德無為，非故無為也，率德之自然而實無以為也；下德不知出此而為之，故不能不有以為也。夫德無以為足矣，而且有仁焉，則是為之也；然上仁者之於仁，無所事仁而仁者也，是為之而無以為也。仁則不可獨者也，必有義焉；雖上義不得不為者也，是為之而有以為也。仁者施之而已，義則擇所施之宜者也，未責所報也；禮則施報矣，來而不往非禮，往而不來亦非禮，施報之義也。上禮為之而莫之應，則攘臂而仍之，以其往而不來，雖不以禮繼之，猶不為非禮，以禮之理固如是也。上仁、上義、上禮猶如此，則其下者不論而見矣。由是觀之，失道而後德，失德而後仁，失仁而後義，失義而後禮，豈虛言哉？禮之相責望者如彼，則忠信自此薄，亂爭自此起，而智謀之所以用也。是禮雖所以治亂，適所以首亂也；前識雖所以用智，乃所以始愚也。夫何故？人之治常生於厚，厚則其性，薄則其偽，去性而作偽，未有不亂者也；人之自知常在於明，明則其實，智則其華，離實而務華，則未有不愚者也。是以大丈夫處其厚不處其薄，居其實不居其華，故忘仁義、絕禮學、遺智慧而志於道德之大全，是之謂去彼取此。", "authorNote": "呂惠卿此章傳據《道藏》本。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "道之可道，非常道，则庸有得而有之者乎？上德者以无得为得，唯其无得，乃所以得也，故曰上德不德，是以有德。下德者以不失之为得者也，唯其不失，故虽得而非德，故曰下德不失德，是以无德。上德无为，非故无为也，率德之自然而实无以为也；下德不知出此而为之，故不能不有以为也。夫德无以为足矣，而且有仁焉，则是为之也；然上仁者之于仁，无所事仁而仁者也，是为之而无以为也。仁则不可独者也，必有义焉；虽上义不得不为者也，是为之而有以为也。仁者施之而已，义则择所施之宜者也，未责所报也；礼则施报矣，来而不往非礼，往而不来亦非礼，施报之义也。上礼为之而莫之应，则攘臂而仍之，以其往而不来，虽不以礼继之，犹不为非礼，以礼之理固如是也。上仁、上义、上礼犹如此，则其下者不论而见矣。由是观之，失道而后德，失德而后仁，失仁而后义，失义而后礼，岂虚言哉？礼之相责望者如彼，则忠信自此薄，乱争自此起，而智谋之所以用也。是礼虽所以治乱，适所以首乱也；前识虽所以用智，乃所以始愚也。夫何故？人之治常生于厚，厚则其性，薄则其伪，去性而作伪，未有不乱者也；人之自知常在于明，明则其实，智则其华，离实而务华，则未有不愚者也。是以大丈夫处其厚不处其薄，居其实不居其华，故忘仁义、绝礼学、遗智慧而志于道德之大全，是之谓去彼取此。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）（呂惠卿此章傳據《道藏》本。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "authorNoteSimp": "吕惠卿此章传据《道藏》本。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德为之而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此" }, { "id": "c040", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s002" }, "lemma": "上德不德，是以有德；下德不失德，是以無德；上德無為而無以為；下德為之而有以為", "kind": "note", "text": "聖人縱心所欲不逾矩，非有意於德而德自足；其下知德之貴，勉强以求不失，蓋僅自完耳，而何德之有？無為而有以為之，則猶有為也；唯無為而無以為之者，可謂無為矣。其下非為不成，猶有以為之，非徒作而無術者也。", "authorNote": "蘇轍此章注據《道藏》本。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人纵心所欲不逾矩，非有意于德而德自足；其下知德之贵，勉强以求不失，盖仅自完耳，而何德之有？无为而有以为之，则犹有为也；唯无为而无以为之者，可谓无为矣。其下非为不成，犹有以为之，非徒作而无术者也。", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍此章注據《道藏》本。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙此章注据《道藏》本。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德；上德无为而无以为；下德为之而有以为" }, { "id": "c041", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "上仁為之而無以為；上義為之而有以為", "kind": "note", "text": "仁義皆不免於為之矣，其所以異者，仁以無以為為勝，義以有以為為功耳。德有上下，而仁義有上無下，何也？下德在仁義之間，而仁義之下者不足復言故也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "仁义皆不免于为之矣，其所以异者，仁以无以为为胜，义以有以为为功耳。德有上下，而仁义有上无下，何也？下德在仁义之间，而仁义之下者不足复言故也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "上仁为之而无以为；上义为之而有以为" }, { "id": "c042", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "上禮為之而莫之應，則攘臂而扔之", "kind": "note", "text": "自德以降而至於禮，聖人之所以齊民者極矣，故為之而不應，則至於攘臂而強之；強之而又不應，於是刑罰興而甲兵起，則徒作而無術矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "自德以降而至于礼，圣人之所以齐民者极矣，故为之而不应，则至于攘臂而强之；强之而又不应，于是刑罚兴而甲兵起，则徒作而无术矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "上礼为之而莫之应，则攘臂而扔之" }, { "id": "c043", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s007" }, "lemma": "故失道而後德，失德而後仁，失仁而後義，失義而後禮；夫禮者，忠信之薄，而亂之首；前識者，道之華，而愚之始", "kind": "note", "text": "忠信而無禮，則忠信不見；禮立而忠信之美發越於外，君臣父子之間、夫婦朋友之際，其外粲然而其中無餘矣。故順之則治，違之則亂，治亂之相去，其間不能以髮，故曰亂之首也。聖人玄覽萬物，是非得失畢陳於前，如鑑之照形，無所不見，而孰為前後？世人視止於目，聽止於耳，思止於心，冥行於萬物之間，役智以求識而偶有見焉，雖自以為明，而不知至愚之自是始也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "忠信而无礼，则忠信不见；礼立而忠信之美发越于外，君臣父子之间、夫妇朋友之际，其外粲然而其中无余矣。故顺之则治，违之则乱，治乱之相去，其间不能以发，故曰乱之首也。圣人玄览万物，是非得失毕陈于前，如鉴之照形，无所不见，而孰为前后？世人视止于目，听止于耳，思止于心，冥行于万物之间，役智以求识而偶有见焉，虽自以为明，而不知至愚之自是始也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "故失道而后德，失德而后仁，失仁而后义，失义而后礼；夫礼者，忠信之薄，而乱之首；前识者，道之华，而愚之始" }, { "id": "c044", "block": 0, "source": "suzhe", "target": { "start": "s008", "end": "s009" }, "lemma": "是以大丈夫處其厚，不居其薄；處其實，不居其華；故去彼取此", "kind": "note", "text": "世之鄙夫，樂其有得於下而忘其上，故喜薄而遺厚，采華而棄實，非大丈夫孰能去彼取此？", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "世之鄙夫，乐其有得于下而忘其上，故喜薄而遗厚，采华而弃实，非大丈夫孰能去彼取此？", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华；故去彼取此" }, { "id": "c045", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "上德不德，是以有德；下德不失德，是以無德", "kind": "note", "text": "此以道與仁對言：上德者在德之上，道也；下德者在德之下，仁也。道無為，不以德為事，故曰不德；有德者，德在道之中也。煦煦為仁，惟恐失其德，故曰不失德；無德者，不能有其德也。", "authorNote": "吳澄以此章為其第三十三章。吳澄此章注據《道藏》本。", "citation": "吳澄《道德真經注》", "textSimp": "此以道与仁对言：上德者在德之上，道也；下德者在德之下，仁也。道无为，不以德为事，故曰不德；有德者，德在道之中也。煦煦为仁，惟恐失其德，故曰不失德；无德者，不能有其德也。", "citationFull": "吳澄《道德真經注》（吳澄以此章為其第三十三章。吳澄此章注據《道藏》本。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄以此章为其第三十三章。吴澄此章注据《道藏》本。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德" }, { "id": "c046", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s002" }, "lemma": "上德無為而無以為；下德為之而有以為", "kind": "note", "text": "又以道與仁對言。以，猶用也；言道之無為，無用於為也；仁則為之而有用於為矣。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "又以道与仁对言。以，犹用也；言道之无为，无用于为也；仁则为之而有用于为矣。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "上德无为而无以为；下德为之而有以为" }, { "id": "c047", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "上仁為之而無以為；上義為之而有以為", "kind": "note", "text": "此以德與仁對言：仁者在仁之上，德也；上義者在義之上，仁也。德雖為之，而亦無用於為，固不能及道之無為而無以為，然過於仁之為之而有以為者矣。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此以德与仁对言：仁者在仁之上，德也；上义者在义之上，仁也。德虽为之，而亦无用于为，固不能及道之无为而无以为，然过于仁之为之而有以为者矣。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "上仁为之而无以为；上义为之而有以为" }, { "id": "c048", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "上禮為之而莫之應，則攘臂而扔之", "kind": "note", "text": "此專言義，上禮者在禮之上，義也。攘，郤也，猶言捋也；仍，就也。義不足感人，故為之而莫之應；人不來就我，則我將往就人矣，故捋郤其袂於臂以行而就之也，甚言其勞拙之狀。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此专言义，上礼者在礼之上，义也。攘，郤也，犹言捋也；仍，就也。义不足感人，故为之而莫之应；人不来就我，则我将往就人矣，故捋郤其袂于臂以行而就之也，甚言其劳拙之状。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "上礼为之而莫之应，则攘臂而扔之" }, { "id": "c049", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s007" }, "lemma": "故失道而後德，失德而後仁，失仁而後義，失義而後禮；夫禮者，忠信之薄，而亂之首；前識者，道之華，而愚之始", "kind": "note", "text": "結上文，起下文。忠信者，德之厚也，漸變而薄，一降為仁，再降為義，三降為禮，而忠信之厚德薄矣。禮者，欲其理而不亂也，而適以基亂，故曰亂首。前識，猶先知智也。道猶木之實，未生之初，生理在中，胚腪未露；既生之後，則德其根也，仁其榦也，義其枝也，禮其葉也，智其華也，根榦枝葉華自道中生。智者欲其哲而不愚，而適以肇愚，故曰愚之始。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "结上文，起下文。忠信者，德之厚也，渐变而薄，一降为仁，再降为义，三降为礼，而忠信之厚德薄矣。礼者，欲其理而不乱也，而适以基乱，故曰乱首。前识，犹先知智也。道犹木之实，未生之初，生理在中，胚𣍯未露；既生之后，则德其根也，仁其干也，义其枝也，礼其叶也，智其华也，根干枝叶华自道中生。智者欲其哲而不愚，而适以肇愚，故曰愚之始。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "故失道而后德，失德而后仁，失仁而后义，失义而后礼；夫礼者，忠信之薄，而乱之首；前识者，道之华，而愚之始" }, { "id": "c050", "block": 0, "source": "wucheng", "target": { "start": "s008", "end": "s009" }, "lemma": "是以大丈夫處其厚，不居其薄；處其實，不居其華；故去彼取此", "kind": "note", "text": "結上文。處厚不處薄，謂貴德而不尚禮；居實不居華，謂體道而不用智。彼謂薄華，此謂厚實。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "结上文。处厚不处薄，谓贵德而不尚礼；居实不居华，谓体道而不用智。彼谓薄华，此谓厚实。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "是以大丈夫处其厚，不居其薄；处其实，不居其华；故去彼取此" }, { "id": "c051", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s009" }, "lemma": "上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此", "kind": "note", "text": "此言世降道衰，失真愈遠，教人當返其本也。所言道，乃萬物之本；德，乃成物之功。道為體而德為用，故道尊無名，德重無為；故道言有無，而德言上下，此道德之辨也。上德者，謂上古聖人，與道冥一，與物同體，雖使物各遂生，而不自有其德；以無心於德，故德被群生，終古不忘，故云上德不德，是以有德。下德者，謂中古以下，不知有道，但知有德，故德出於有心，自不能忘，且有責報之心，物難感而易忘，故云下德不失德，是以無德。失，忘也；以，恃也。然上德所以有德者，以德出無為，功成事遂，而無恃為之心，故云無以為。下德所以無德者，以德出有心，而又矜功恃為，故云有以為。由是觀之，道無真偽，而德則有真有偽矣，此世數淳薄之辨也。德又下衰，上德不稱，而下德為尊，於是始有仁義之名。然仁義皆出於不德，故皆不免有心為之；但上仁雖為，而無恃為之心，故云無以為；上義則恃之矣，故云有以為。且仁義上者為真，三王是已；下則為假，五霸是已，故不足言。此又下衰，仁義之下，則禮為上矣。禮則但以虛名相尚，不復知有仁義，故上禮為之，有莫之應者；如孔子作春秋，雖正名分，而卒莫能正，此莫之應也。不唯不應，且將臂攘而仍之，此五霸之餘、戰國之習也。且彼既不知仁義，則必相因而報復之矣。仍，相因之意，又復也。此所以為忠信之薄，而亂之首也。故其德下衰，至此已極，聖人亦無可為天下之具矣，故失道而後德，失德而後仁，失仁而後義，失義而後禮。故禮乃忠信之薄，為亂之首也；所以愈流愈下者，乃用智之過也。前識，猶言蚤智，謂明見利害於未然者。然蚤智在孔子，則為周身之防，所謂明哲保身之意；其次則如范蠡、樂毅之儔，以為避名全節之計；又其次則為儀、秦縱橫遊說之流矣。然在聖人，則謂之權；在樂、范，則謂之好高而務名。名者實之賓，故謂道之華；在儀、秦用之，則為愚之始也。此所謂才智，君子用之則成名，小人用之則殺身，豈非愚之始耶？故太上以道德為尊，而仁義次之，故大丈夫處厚而不處薄，務實而不務華，故去彼取此。", "authorNote": "憨山此章解據公開轉錄本。", "citation": "釋德清《道德經解》", "textSimp": "此言世降道衰，失真愈远，教人当返其本也。所言道，乃万物之本；德，乃成物之功。道为体而德为用，故道尊无名，德重无为；故道言有无，而德言上下，此道德之辨也。上德者，谓上古圣人，与道冥一，与物同体，虽使物各遂生，而不自有其德；以无心于德，故德被群生，终古不忘，故云上德不德，是以有德。下德者，谓中古以下，不知有道，但知有德，故德出于有心，自不能忘，且有责报之心，物难感而易忘，故云下德不失德，是以无德。失，忘也；以，恃也。然上德所以有德者，以德出无为，功成事遂，而无恃为之心，故云无以为。下德所以无德者，以德出有心，而又矜功恃为，故云有以为。由是观之，道无真伪，而德则有真有伪矣，此世数淳薄之辨也。德又下衰，上德不称，而下德为尊，于是始有仁义之名。然仁义皆出于不德，故皆不免有心为之；但上仁虽为，而无恃为之心，故云无以为；上义则恃之矣，故云有以为。且仁义上者为真，三王是已；下则为假，五霸是已，故不足言。此又下衰，仁义之下，则礼为上矣。礼则但以虚名相尚，不复知有仁义，故上礼为之，有莫之应者；如孔子作春秋，虽正名分，而卒莫能正，此莫之应也。不唯不应，且将臂攘而仍之，此五霸之余、战国之习也。且彼既不知仁义，则必相因而报复之矣。仍，相因之意，又复也。此所以为忠信之薄，而乱之首也。故其德下衰，至此已极，圣人亦无可为天下之具矣，故失道而后德，失德而后仁，失仁而后义，失义而后礼。故礼乃忠信之薄，为乱之首也；所以愈流愈下者，乃用智之过也。前识，犹言蚤智，谓明见利害于未然者。然蚤智在孔子，则为周身之防，所谓明哲保身之意；其次则如范蠡、乐毅之俦，以为避名全节之计；又其次则为仪、秦纵横游说之流矣。然在圣人，则谓之权；在乐、范，则谓之好高而务名。名者实之宾，故谓道之华；在仪、秦用之，则为愚之始也。此所谓才智，君子用之则成名，小人用之则杀身，岂非愚之始耶？故太上以道德为尊，而仁义次之，故大丈夫处厚而不处薄，务实而不务华，故去彼取此。", "citationFull": "釋德清《道德經解》（憨山此章解據公開轉錄本。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山此章解据公开转录本。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德为之而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此" }, { "id": "c052", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s009" }, "lemma": "上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此", "kind": "note", "text": "無以為。以，用也。攘，古讓字。扔，古通作仍字，言再推讓而就之也。仁義禮智皆下德，故皆言上而不言下，蓋推極言之以明其分際也。上德近乎道，故無為而無不為；上仁近乎德，故為之而無以為；至義則雖其上者亦真下德矣，故為之而有以為；禮則又德之下者，故為之莫應，又推讓而就之；此不失德而無德之極也。", "authorNote": "魏源此章注據《老子本義》下篇。", "citation": "魏源《老子本義》", "textSimp": "无以为。以，用也。攘，古让字。扔，古通作仍字，言再推让而就之也。仁义礼智皆下德，故皆言上而不言下，盖推极言之以明其分际也。上德近乎道，故无为而无不为；上仁近乎德，故为之而无以为；至义则虽其上者亦真下德矣，故为之而有以为；礼则又德之下者，故为之莫应，又推让而就之；此不失德而无德之极也。", "citationFull": "魏源《老子本義》（魏源此章注據《老子本義》下篇。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源此章注据《老子本义》下篇。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德为之而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此" }, { "id": "c053", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s009" }, "lemma": "上德不德，是以有德；下德不失德，是以無德。上德無為而無以為；下德為之而有以為。上仁為之而無以為；上義為之而有以為。上禮為之而莫之應，則攘臂而扔之。故失道而後德，失德而後仁，失仁而後義，失義而後禮。夫禮者，忠信之薄，而亂之首。前識者，道之華，而愚之始。是以大丈夫處其厚，不居其薄；處其實，不居其華。故去彼取此", "kind": "note", "text": "虎豹之行，進而前，則不能顧其卻；新木之植，盛其華，則不能固其根。然不能無所前矣，無已，其以樸者前乎！前者犯難，卻者觀變；以犯難者，敦重而不驚；以觀變者，因勢而徐辨。故不以識之銳抵天下之巇。何也？以失主樂取夫美名而昵之，以背眾美之涵也，是德、仁、義、禮之可名而不常者也。故出而逾華，反而逾薄。唯先戒其前者，為能不德而德，無為以為。嚴君平云：「至至而一不存。」豈不存哉？誠無以存之。", "authorNote": "王夫之此章衍文據公開轉錄。", "citation": "王夫之《老子衍》", "textSimp": "虎豹之行，进而前，则不能顾其却；新木之植，盛其华，则不能固其根。然不能无所前矣，无已，其以朴者前乎！前者犯难，却者观变；以犯难者，敦重而不惊；以观变者，因势而徐辨。故不以识之锐抵天下之巇。何也？以失主乐取夫美名而昵之，以背众美之涵也，是德、仁、义、礼之可名而不常者也。故出而逾华，反而逾薄。唯先戒其前者，为能不德而德，无为以为。严君平云：「至至而一不存。」岂不存哉？诚无以存之。", "citationFull": "王夫之《老子衍》（王夫之此章衍文據公開轉錄。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章衍文据公开转录。", "lemmaSimp": "上德不德，是以有德；下德不失德，是以无德。上德无为而无以为；下德为之而有以为。上仁为之而无以为；上义为之而有以为。上礼为之而莫之应，则攘臂而扔之。故失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。前识者，道之华，而愚之始。是以大丈夫处其厚，不居其薄；处其实，不居其华。故去彼取此" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 4, "char": "上德不德", "charSimp": "上德不德", "startSimp": 0, "endSimp": 4, "pinyin": "shàng dé bù dé", "gloss": "最高的德不把德當作德，不居德名。", "glossSimp": "最高的德不把德当作德，不居德名。", "general": "河上公謂上德謂太古無名號之君，不以德教民，其德不見；王弼謂上德之人唯道是用，不德其德，故能有德而無德名；成玄英謂境智冥會、得失兼忘；唐玄宗謂上古淳樸，德用不彰，無德可稱；嚴遵謂其德玄也；李榮謂成功不居；陸希聲謂合道不以德稱；呂惠卿謂以無得為得；蘇轍謂非有意於德而德自足；吳澄謂道無為、不以德為事；憨山謂無心於德；魏源謂上德近乎道；王夫之謂不德而德。", "generalSimp": "河上公谓上德谓太古无名号之君，不以德教民，其德不见；王弼谓上德之人唯道是用，不德其德，故能有德而无德名；成玄英谓境智冥会、得失兼忘；唐玄宗谓上古淳朴，德用不彰，无德可称；严遵谓其德玄也；李荣谓成功不居；陆希声谓合道不以德称；吕惠卿谓以无得为得；苏辙谓非有意于德而德自足；吴澄谓道无为、不以德为事；憨山谓无心于德；魏源谓上德近乎道；王夫之谓不德而德。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "嚴遵指歸", "李榮注", "吳澄道德真經注", "憨山道德經解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "严遵指归", "李荣注", "吴澄道德真经注", "憨山道德经解", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n002", "sentenceId": "s001", "start": 10, "end": 15, "char": "下德不失德", "charSimp": "下德不失德", "startSimp": 10, "endSimp": 15, "pinyin": "xià dé bù shī dé", "gloss": "次一等的德唯恐失德，執守德名。", "glossSimp": "次一等的德唯恐失德，执守德名。", "general": "河上公謂下德謂號謚之君，其德可見、其功可稱；王弼謂下德求而得之、為而成之，立善以治物，故德名有焉；成玄英謂證未造極、執德不忘；唐玄宗謂迹著則有德可稱，矜有之弊淳樸不全；嚴遵謂德可聞也；李榮謂恃德伐功；陸希聲謂失道而同於德；呂惠卿謂以不失之為得；蘇轍謂勉强求不失，僅自完；吳澄謂煦煦為仁，惟恐失其德；憨山謂德出於有心，自不能忘；魏源謂不失德而無德；王夫之謂德可名而不常。", "generalSimp": "河上公谓下德谓号谥之君，其德可见、其功可称；王弼谓下德求而得之、为而成之，立善以治物，故德名有焉；成玄英谓证未造极、执德不忘；唐玄宗谓迹着则有德可称，矜有之弊淳朴不全；严遵谓德可闻也；李荣谓恃德伐功；陆希声谓失道而同于德；吕惠卿谓以不失之为得；苏辙谓勉强求不失，仅自完；吴澄谓煦煦为仁，惟恐失其德；憨山谓德出于有心，自不能忘；魏源谓不失德而无德；王夫之谓德可名而不常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n003", "sentenceId": "s002", "start": 5, "end": 8, "char": "無以為", "charSimp": "无以为", "startSimp": 5, "endSimp": 8, "pinyin": "wú yǐ wéi", "gloss": "不刻意有所作為，無心而為。", "glossSimp": "不刻意有所作为，无心而为。", "general": "河上公謂無以名號為；王弼謂無以為者無所偏為；成玄英謂迹用虛妙，為即無為；唐玄宗謂非徇無為之美，含孕淳樸，適自無為，心迹俱無為；嚴遵謂功歸天也；李榮謂上用無為以化下；陸希聲謂上德之用法乎自然；呂惠卿謂率德之自然而實無以為；蘇轍謂唯無為而無以為者可謂無為；吳澄謂無用於為；憨山謂無恃為之心；魏源謂以用言，上德近乎道故無為而無不為；王夫之謂無為以為。", "generalSimp": "河上公谓无以名号为；王弼谓无以为者无所偏为；成玄英谓迹用虚妙，为即无为；唐玄宗谓非徇无为之美，含孕淳朴，适自无为，心迹俱无为；严遵谓功归天也；李荣谓上用无为以化下；陆希声谓上德之用法乎自然；吕惠卿谓率德之自然而实无以为；苏辙谓唯无为而无以为者可谓无为；吴澄谓无用于为；憨山谓无恃为之心；魏源谓以用言，上德近乎道故无为而无不为；王夫之谓无为以为。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n004", "sentenceId": "s002", "start": 14, "end": 17, "char": "有以為", "charSimp": "有以为", "startSimp": 14, "endSimp": 17, "pinyin": "yǒu yǐ wéi", "gloss": "有意有所作為，以之為功。", "glossSimp": "有意有所作为，以之为功。", "general": "河上公謂以為己取名號；王弼謂下德為之而有以為；成玄英謂心不忘德、迹仍有事；唐玄宗謂心雖無為而迹涉有為；嚴遵謂功歸人也；李榮謂下用有為以事上；陸希聲謂下德有以而為；呂惠卿謂下德為之故不能不有以為；蘇轍謂猶有以為之，非徒作而無術；吳澄謂仁則為之而有用於為；憨山謂矜功恃為；魏源謂下德為之而有以為；王夫之謂見樸者用極於器。", "generalSimp": "河上公谓以为己取名号；王弼谓下德为之而有以为；成玄英谓心不忘德、迹仍有事；唐玄宗谓心虽无为而迹涉有为；严遵谓功归人也；李荣谓下用有为以事上；陆希声谓下德有以而为；吕惠卿谓下德为之故不能不有以为；苏辙谓犹有以为之，非徒作而无术；吴澄谓仁则为之而有用于为；憨山谓矜功恃为；魏源谓下德为之而有以为；王夫之谓见朴者用极于器。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n005", "sentenceId": "s003", "start": 0, "end": 2, "char": "上仁", "charSimp": "上仁", "startSimp": 0, "endSimp": 2, "pinyin": "shàng rén", "gloss": "最高的仁，兼愛博施而不以為功。", "glossSimp": "最高的仁，兼爱博施而不以为功。", "general": "河上公謂上仁謂行仁之君，為仁恩而功成事立，無以執為；王弼謂上仁為之而無以為，愛無所偏私；成玄英謂仁慈也，有心覆育而不責恩報；唐玄宗謂仁者兼愛之名，行仁而忘仁；嚴遵謂加恩愛而禪聖賢；李榮謂兼愛博施仁也；陸希聲謂仁者兼愛，能不以仁為功者上也；呂惠卿謂上仁之於仁無所事仁而仁；蘇轍謂仁以無以為為勝；吳澄謂仁者在仁之上德也；憨山謂上仁雖為而無恃為之心；魏源謂上仁近乎德；王夫之謂德仁義禮皆可名而不常。", "generalSimp": "河上公谓上仁谓行仁之君，为仁恩而功成事立，无以执为；王弼谓上仁为之而无以为，爱无所偏私；成玄英谓仁慈也，有心复育而不责恩报；唐玄宗谓仁者兼爱之名，行仁而忘仁；严遵谓加恩爱而禅圣贤；李荣谓兼爱博施仁也；陆希声谓仁者兼爱，能不以仁为功者上也；吕惠卿谓上仁之于仁无所事仁而仁；苏辙谓仁以无以为为胜；吴澄谓仁者在仁之上德也；憨山谓上仁虽为而无恃为之心；魏源谓上仁近乎德；王夫之谓德仁义礼皆可名而不常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n006", "sentenceId": "s003", "start": 9, "end": 11, "char": "上義", "charSimp": "上义", "startSimp": 9, "endSimp": 11, "pinyin": "shàng yì", "gloss": "最高的義，裁非斷割而有所作為。", "glossSimp": "最高的义，裁非断割而有所作为。", "general": "河上公謂上義為義以斷割，動作以為己；王弼謂上義為之而有以為，忿枉祐直；成玄英謂義主止惡裁非，事涉有為；唐玄宗謂義者裁非之謂，心迹俱有為；嚴遵謂制有民而傳子孫；李榮謂賞善罰惡義也；陸希聲謂義者禁非，能以義為利者上也；呂惠卿謂上義不得不為；蘇轍謂義以有以為為功；吳澄謂上義者在義之上仁也；憨山謂上義則恃之；魏源謂至義則雖其上者亦真下德；王夫之謂義可名而不常。", "generalSimp": "河上公谓上义为义以断割，动作以为己；王弼谓上义为之而有以为，忿枉祐直；成玄英谓义主止恶裁非，事涉有为；唐玄宗谓义者裁非之谓，心迹俱有为；严遵谓制有民而传子孙；李荣谓赏善罚恶义也；陆希声谓义者禁非，能以义为利者上也；吕惠卿谓上义不得不为；苏辙谓义以有以为为功；吴澄谓上义者在义之上仁也；憨山谓上义则恃之；魏源谓至义则虽其上者亦真下德；王夫之谓义可名而不常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n007", "sentenceId": "s004", "start": 10, "end": 12, "char": "攘臂", "charSimp": "攘臂", "startSimp": 10, "endSimp": 12, "pinyin": "rǎng bì", "gloss": "捋起袖子、伸出胳膊，形容忿爭強拉之狀。", "glossSimp": "捋起袖子、伸出胳膊，形容忿争强拉之状。", "general": "河上公謂煩多不可應，上下忿爭，故攘臂相仍引；王弼謂上禮為之而莫之應，則攘臂而扔之；成玄英謂禮尚往來，因其禮薄即攘臂怒之；唐玄宗謂行禮於彼而彼不應，則攘臂而怒；嚴遵謂強和親也；李榮謂揮拳攘臂，更相牽引；陸希聲謂奮肱而引之；呂惠卿謂施報之義，往而不來則攘臂而仍之；蘇轍謂攘臂而強之；吳澄謂攘，郤也，猶言捋也；憨山謂臂攘而仍之；魏源謂攘，古讓字；王夫之謂前者犯難，卻者觀變。", "generalSimp": "河上公谓烦多不可应，上下忿争，故攘臂相仍引；王弼谓上礼为之而莫之应，则攘臂而扔之；成玄英谓礼尚往来，因其礼薄即攘臂怒之；唐玄宗谓行礼于彼而彼不应，则攘臂而怒；严遵谓强和亲也；李荣谓挥拳攘臂，更相牵引；陆希声谓奋肱而引之；吕惠卿谓施报之义，往而不来则攘臂而仍之；苏辙谓攘臂而强之；吴澄谓攘，郤也，犹言捋也；憨山谓臂攘而仍之；魏源谓攘，古让字；王夫之谓前者犯难，却者观变。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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" ] }, { "id": "n008", "sentenceId": "s004", "start": 13, "end": 14, "char": "扔", "charSimp": "扔", "startSimp": 13, "endSimp": 14, "pinyin": "rēng", "gloss": "牽引、強拉；諸本或作「仍」。", "glossSimp": "牵引、强拉；诸本或作「仍」。", "general": "王弼本作「扔之」；河上公、成玄英、唐玄宗、嚴遵、陸希聲、呂惠卿、蘇轍、吳澄、憨山並作「仍之」；嚴遵谷神子注「強和親也」；李榮謂更相牽引；魏源謂扔、仍同，古通作仍字，言再推讓而就之；吳澄謂仍，就也；王夫之謂卻者觀變。", "generalSimp": "王弼本作「扔之」；河上公、成玄英、唐玄宗、严遵、陆希声、吕惠卿、苏辙、吴澄、憨山并作「仍之」；严遵谷神子注「强和亲也」；李荣谓更相牵引；魏源谓扔、仍同，古通作仍字，言再推让而就之；吴澄谓仍，就也；王夫之谓却者观变。", "variants": [ "仍" ], "variantsSimp": [ "仍" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "御疏", "嚴遵指歸", "李榮注", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "御疏", "严遵指归", "李荣注", "吴澄道德真经注", "魏源老子本义" ] }, { "id": "n009", "sentenceId": "s005", "start": 1, "end": 6, "char": "失道而後德", "charSimp": "失道而后德", "startSimp": 1, "endSimp": 6, "pinyin": "shī dào ér hòu dé", "gloss": "失去道而後德顯，喻世降道衰、德仁義禮依次而下。", "glossSimp": "失去道而后德显，喻世降道衰、德仁义礼依次而下。", "general": "河上公謂道衰而德化生；王弼謂失道而後德，以無為用、德其母；成玄英謂道上德也，道化斯隱，下德方見；唐玄宗謂失道者失上德也，道德仁義者時俗夷險之名；嚴遵謂名始萌也；李榮謂玄古淳和，此風既散，謚號乃興；陸希聲謂失於上德，法乎無為，故曰失道而後德；呂惠卿謂失道而後德，豈虛言哉；蘇轍謂自德以降而至於禮；吳澄謂結上文，起下文；憨山謂失道而後德，失德而後仁；魏源謂上德近乎道，仁義禮智皆下德；王夫之謂德仁義禮之可名而不常。", "generalSimp": "河上公谓道衰而德化生；王弼谓失道而后德，以无为用、德其母；成玄英谓道上德也，道化斯隐，下德方见；唐玄宗谓失道者失上德也，道德仁义者时俗夷险之名；严遵谓名始萌也；李荣谓玄古淳和，此风既散，谥号乃兴；陆希声谓失于上德，法乎无为，故曰失道而后德；吕惠卿谓失道而后德，岂虚言哉；苏辙谓自德以降而至于礼；吴澄谓结上文，起下文；憨山谓失道而后德，失德而后仁；魏源谓上德近乎道，仁义礼智皆下德；王夫之谓德仁义礼之可名而不常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n010", "sentenceId": "s006", "start": 4, "end": 8, "char": "忠信之薄", "charSimp": "忠信之薄", "startSimp": 4, "endSimp": 8, "pinyin": "zhōng xìn zhī bó", "gloss": "忠信衰薄；禮是忠信不足的產物。", "glossSimp": "忠信衰薄；礼是忠信不足的产物。", "general": "河上公謂禮廢本治末，忠信日以衰薄；王弼謂禮始首於忠信不篤；成玄英謂徒自外彰文飾，適足忠誠之薄；唐玄宗謂行禮教者由救忠信之衰薄；嚴遵謂實衰亡也；李榮謂忠信已薄，澆浮更厚；陸希聲謂忠信之質衰於中，則制禮以防其亂；呂惠卿謂禮之相責望者如彼，則忠信自此薄；蘇轍謂禮立而忠信之美發越於外，其中無餘；吳澄謂忠信者德之厚，漸變而薄；憨山謂禮為忠信之薄；魏源謂禮則又德之下者；王夫之謂出而逾華，反而逾薄。", "generalSimp": "河上公谓礼废本治末，忠信日以衰薄；王弼谓礼始首于忠信不笃；成玄英谓徒自外彰文饰，适足忠诚之薄；唐玄宗谓行礼教者由救忠信之衰薄；严遵谓实衰亡也；李荣谓忠信已薄，浇浮更厚；陆希声谓忠信之质衰于中，则制礼以防其乱；吕惠卿谓礼之相责望者如彼，则忠信自此薄；苏辙谓礼立而忠信之美发越于外，其中无余；吴澄谓忠信者德之厚，渐变而薄；憨山谓礼为忠信之薄；魏源谓礼则又德之下者；王夫之谓出而逾华，反而逾薄。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n011", "sentenceId": "s007", "start": 0, "end": 2, "char": "前識", "charSimp": "前识", "startSimp": 0, "endSimp": 2, "pinyin": "qián shí", "gloss": "預先識知、前知；指憑聰明智巧預度未來。", "glossSimp": "预先识知、前知；指凭聪明智巧预度未来。", "general": "河上公謂不知而言知為前識，失道之實、得道之華；王弼謂前識者前人而識也，即下德之倫；成玄英謂不知而強知曰前識，識在知前；唐玄宗謂在人性識之前而制檢外之禮；嚴遵作「前職」，謂預設然也；李榮謂先知仁義者識華不識實；陸希聲謂前識者智也，智為先見之明；呂惠卿謂前識所以用智乃所以始愚；蘇轍謂役智以求識而偶有見；吳澄謂前識猶先知智也；憨山謂前識猶言蚤智；魏源謂前識者道之華；王夫之謂不以識之銳抵天下之巇。", "generalSimp": "河上公谓不知而言知为前识，失道之实、得道之华；王弼谓前识者前人而识也，即下德之伦；成玄英谓不知而强知曰前识，识在知前；唐玄宗谓在人性识之前而制检外之礼；严遵作「前职」，谓预设然也；李荣谓先知仁义者识华不识实；陆希声谓前识者智也，智为先见之明；吕惠卿谓前识所以用智乃所以始愚；苏辙谓役智以求识而偶有见；吴澄谓前识犹先知智也；憨山谓前识犹言蚤智；魏源谓前识者道之华；王夫之谓不以识之锐抵天下之巇。", "variants": [ "前職" ], "variantsSimp": [ "前职" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n012", "sentenceId": "s008", "start": 2, "end": 5, "char": "大丈夫", "charSimp": "大丈夫", "startSimp": 2, "endSimp": 5, "pinyin": "dà zhàng fū", "gloss": "有志節、能體道之人；河上公謂得道之君。", "glossSimp": "有志节、能体道之人；河上公谓得道之君。", "general": "河上公謂大丈夫謂得道之君；成玄英謂丈長也、夫扶也，有勇猛慈救之智，堪為群品之長；唐玄宗謂大丈夫者有道之君子，即前上德之君；嚴遵謂體道君也；李榮謂大聖老君舉大丈夫經國理家、修身立行；陸希聲謂大丈夫且將斷此而不疑；呂惠卿謂大丈夫忘仁義、絕禮學、遺智慧；蘇轍謂非大丈夫孰能去彼取此；吳澄謂大丈夫處厚不處薄；憨山謂大丈夫處厚而不處薄；魏源謂大丈夫處其厚；王夫之謂唯先戒其前者能不德而德。", "generalSimp": "河上公谓大丈夫谓得道之君；成玄英谓丈长也、夫扶也，有勇猛慈救之智，堪为群品之长；唐玄宗谓大丈夫者有道之君子，即前上德之君；严遵谓体道君也；李荣谓大圣老君举大丈夫经国理家、修身立行；陆希声谓大丈夫且将断此而不疑；吕惠卿谓大丈夫忘仁义、绝礼学、遗智慧；苏辙谓非大丈夫孰能去彼取此；吴澄谓大丈夫处厚不处薄；憨山谓大丈夫处厚而不处薄；魏源谓大丈夫处其厚；王夫之谓唯先戒其前者能不德而德。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n013", "sentenceId": "s008", "start": 5, "end": 8, "char": "處其厚", "charSimp": "处其厚", "startSimp": 5, "endSimp": 8, "pinyin": "chǔ qí hòu", "gloss": "立身於敦厚，指道德忠信。", "glossSimp": "立身于敦厚，指道德忠信。", "general": "河上公謂處其厚者，處身於敦樸；王弼謂處無為之事，處其厚也；成玄英謂當懷道德之厚；唐玄宗謂道德無為謂之厚實；嚴遵謂含忠信也；李榮謂取此道德之厚實；陸希聲謂安處於道德之本；呂惠卿謂處其厚不處其薄；蘇轍謂喜薄而遺厚，非大丈夫；吳澄謂處厚不處薄，謂貴德而不尚禮；憨山謂處厚而不處薄；魏源謂處其厚不處其薄；王夫之謂前者犯難，敦重而不驚。", "generalSimp": "河上公谓处其厚者，处身于敦朴；王弼谓处无为之事，处其厚也；成玄英谓当怀道德之厚；唐玄宗谓道德无为谓之厚实；严遵谓含忠信也；李荣谓取此道德之厚实；陆希声谓安处于道德之本；吕惠卿谓处其厚不处其薄；苏辙谓喜薄而遗厚，非大丈夫；吴澄谓处厚不处薄，谓贵德而不尚礼；憨山谓处厚而不处薄；魏源谓处其厚不处其薄；王夫之谓前者犯难，敦重而不惊。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] }, { "id": "n014", "sentenceId": "s009", "start": 1, "end": 5, "char": "去彼取此", "charSimp": "去彼取此", "startSimp": 1, "endSimp": 5, "pinyin": "qù bǐ qǔ cǐ", "gloss": "捨棄禮義華薄，選取道德厚實。", "glossSimp": "舍弃礼义华薄，选取道德厚实。", "general": "河上公謂去彼華薄，取此厚實；王弼謂守母以存其子、崇本以舉其末；成玄英謂去彼華薄則是絕仁棄義，取此實厚則是反樸還淳；唐玄宗謂去禮義之浮華，取道德之厚實；嚴遵謂求諸身也；李榮謂捐俗禮、歸真道；陸希聲謂去彼華薄、取此厚實，執古御今之深旨；呂惠卿謂忘仁義、絕禮學、遺智慧而志於道德之大全；蘇轍謂非大丈夫孰能去彼取此；吳澄謂彼謂薄華，此謂厚實；憨山謂去彼取此；魏源謂去彼華薄、取此厚實；王夫之謂秉微統要，與時推移。", "generalSimp": "河上公谓去彼华薄，取此厚实；王弼谓守母以存其子、崇本以举其末；成玄英谓去彼华薄则是绝仁弃义，取此实厚则是反朴还淳；唐玄宗谓去礼义之浮华，取道德之厚实；严遵谓求诸身也；李荣谓捐俗礼、归真道；陆希声谓去彼华薄、取此厚实，执古御今之深旨；吕惠卿谓忘仁义、绝礼学、遗智慧而志于道德之大全；苏辙谓非大丈夫孰能去彼取此；吴澄谓彼谓薄华，此谓厚实；憨山谓去彼取此；魏源谓去彼华薄、取此厚实；王夫之谓秉微统要，与时推移。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ] } ], "glossary": { "上德不德": "最高的德不把德當作德，不居德名。", "下德不失德": "次一等的德唯恐失德，執守德名。", "無以為": "不刻意有所作為，無心而為。", "有以為": "有意有所作為，以之為功。", "上仁": "最高的仁，兼愛博施而不以為功。", "上義": "最高的義，裁非斷割而有所作為。", "攘臂": "捋起袖子、伸出胳膊，形容忿爭強拉之狀。", "扔": "牽引、強拉；諸本或作「仍」。", "失道而後德": "失去道而後德顯，喻世降道衰、德仁義禮依次而下。", "忠信之薄": "忠信衰薄；禮是忠信不足的產物。", "前識": "預先識知、前知；指憑聰明智巧預度未來。", "大丈夫": "有志節、能體道之人；河上公謂得道之君。", "處其厚": "立身於敦厚，指道德忠信。", "去彼取此": "捨棄禮義華薄，選取道德厚實。", "上德": "最上等的德，河上公謂太古無名號之君。", "下德": "次一等的德，河上公謂號謚之君。", "上禮": "最高的禮，以威儀制度相尚。", "道之華": "道的浮華，指仁義禮智等外飾。", "愚之始": "愚昧的開端。", "亂之首": "禍亂的開端。", "論德章": "河上公本章章題。", "上德不德章": "唐玄宗、呂惠卿、蘇轍本章章題。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「論德第三十八」，唐玄宗、呂惠卿、蘇轍題「上德不德章第三十八」，王弼本無章題。吳澄以此章為其第三十三章，魏源亦以此章為其第三十三章。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「论德第三十八」，唐玄宗、吕惠卿、苏辙题「上德不德章第三十八」，王弼本无章题。吴澄以此章为其第三十三章，魏源亦以此章为其第三十三章。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": "s002", "headword": "上德無為而無以為", "text": "王弼、河上公、成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、憨山並作「上德無為而無以為」；嚴遵作「上德無為而無不為」，谷神子注「功歸天也」；魏源從《韓非子》作「無為而無不為」，校記云「上德句，河上作無為而無以為；下德句，傅奕作為之而無以為；此從韓非子」。本站從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、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》、嚴遵《道德真經指歸》、魏源《老子本義》、韓非《韓非子》", "textSimp": "王弼、河上公、成玄英、唐玄宗、陆希声、吕惠卿、苏辙、吴澄、憨山并作「上德无为而无以为」；严遵作「上德无为而无不为」，谷神子注「功归天也」；魏源从《韩非子》作「无为而无不为」，校记云「上德句，河上作无为而无以为；下德句，傅奕作为之而无以为；此从韩非子」。本站从王弼本。", "headwordSimp": "上德无为而无以为", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、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》、严遵《道德真经指归》、魏源《老子本义》、韩非《韩非子》", "id": "k002" }, { "sentenceId": "s004", "headword": "攘臂而扔之", "text": "王弼作「攘臂而扔之」；河上公、成玄英、唐玄宗、嚴遵、陸希聲、呂惠卿、蘇轍、吳澄、憨山並作「攘臂而仍之」；嚴遵谷神子注「強和親也」；魏源注「扔、仍同，古通作仍字，言再推讓而就之也」。本站從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、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》", "textSimp": "王弼作「攘臂而扔之」；河上公、成玄英、唐玄宗、严遵、陆希声、吕惠卿、苏辙、吴澄、憨山并作「攘臂而仍之」；严遵谷神子注「强和亲也」；魏源注「扔、仍同，古通作仍字，言再推让而就之也」。本站从王弼本。", "headwordSimp": "攘臂而扔之", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、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》", "id": "k003" }, { "sentenceId": "s006", "headword": "夫禮者", "text": "王弼、河上公、唐玄宗、陸希聲、呂惠卿、蘇轍、憨山並有「夫」字；吳澄本「而亂之首也」有「也」字；嚴遵本無「夫」字；魏源引汪仲伊謂「夫」乃「失」之誤。本站從王弼本。", "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》、釋德清《道德經解》、嚴遵《道德真經指歸》、魏源《老子本義》", "textSimp": "王弼、河上公、唐玄宗、陆希声、吕惠卿、苏辙、憨山并有「夫」字；吴澄本「而乱之首也」有「也」字；严遵本无「夫」字；魏源引汪仲伊谓「夫」乃「失」之误。本站从王弼本。", "headwordSimp": "夫礼者", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、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》、严遵《道德真经指归》、魏源《老子本义》", "id": "k004" }, { "sentenceId": "s007", "headword": "前識者", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源並作「前識」；嚴遵本作「前職」，谷神子注「預設然也」。本站從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、嚴遵《道德真經指歸》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源并作「前识」；严遵本作「前职」，谷神子注「预设然也」。本站从王弼本。", "headwordSimp": "前识者", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、严遵《道德真经指归》、魏源《老子本义》", "id": "k005" }, { "sentenceId": "s008", "headword": "不居其薄", "text": "王弼作「不居其薄」；河上公、成玄英、唐玄宗、嚴遵、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源並作「不處其薄」；魏源校記云「王弼作處其厚不居其薄」，此從河上本。本站從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、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》", "textSimp": "王弼作「不居其薄」；河上公、成玄英、唐玄宗、严遵、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源并作「不处其薄」；魏源校记云「王弼作处其厚不居其薄」，此从河上本。本站从王弼本。", "headwordSimp": "不居其薄", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、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》", "id": "k006" }, { "sentenceId": "s009", "headword": "故去彼取此", "text": "王弼、河上公、成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源並有「故」字；嚴遵本無「故」字。本站從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、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》、嚴遵《道德真經指歸》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源并有「故」字；严遵本无「故」字。本站从王弼本。", "headwordSimp": "故去彼取此", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、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》、严遵《道德真经指归》、魏源《老子本义》", "id": "k007" }, { "sentenceId": "s001", "headword": "出處與注數", "text": "河上公、成玄英、唐玄宗御注御疏、嚴遵、李榮此章據《玄德纂疏》卷十一所引；王弼此章注自「德者得也」以下凡數條；河上公六條、王弼六條、成玄英七條、唐玄宗御注御疏各八條、嚴遵四條、李榮六條、蘇轍五條、吳澄六條；陸希聲、呂惠卿、憨山、魏源、王夫之各整章一條。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》、嚴遵《道德真經指歸》、李榮《道德真經注》（以上據《玄德纂疏》卷十一所引）、王弼《老子道德經注》、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》、俞樾《諸子平議·老子平議》", "textSimp": "河上公、成玄英、唐玄宗御注御疏、严遵、李荣此章据《玄德纂疏》卷十一所引；王弼此章注自「德者得也」以下凡数条；河上公六条、王弼六条、成玄英七条、唐玄宗御注御疏各八条、严遵四条、李荣六条、苏辙五条、吴澄六条；陆希声、吕惠卿、憨山、魏源、王夫之各整章一条。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》、严遵《道德真经指归》、李荣《道德真经注》（以上据《玄德纂疏》卷十一所引）、王弼《老子道德经注》、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》、俞樾《诸子平议·老子平议》", "id": "k008" } ], "glossarySimp": { "上德不德": "最高的德不把德当作德，不居德名。", "下德不失德": "次一等的德唯恐失德，执守德名。", "无以为": "不刻意有所作为，无心而为。", "有以为": "有意有所作为，以之为功。", "上仁": "最高的仁，兼爱博施而不以为功。", "上义": "最高的义，裁非断割而有所作为。", "攘臂": "捋起袖子、伸出胳膊，形容忿争强拉之状。", "扔": "牵引、强拉；诸本或作「仍」。", "失道而后德": "失去道而后德显，喻世降道衰、德仁义礼依次而下。", "忠信之薄": "忠信衰薄；礼是忠信不足的产物。", "前识": "预先识知、前知；指凭聪明智巧预度未来。", "大丈夫": "有志节、能体道之人；河上公谓得道之君。", "处其厚": "立身于敦厚，指道德忠信。", "去彼取此": "舍弃礼义华薄，选取道德厚实。", "上德": "最上等的德，河上公谓太古无名号之君。", "下德": "次一等的德，河上公谓号谥之君。", "上礼": "最高的礼，以威仪制度相尚。", "道之华": "道的浮华，指仁义礼智等外饰。", "愚之始": "愚昧的开端。", "乱之首": "祸乱的开端。", "论德章": "河上公本章章题。", "上德不德章": "唐玄宗、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": "上德不德", "headwordSimp": "上德不德", "pinyin": "shàng dé bù dé", "gloss": "最高的德不把德當作德，不居德名。", "glossSimp": "最高的德不把德当作德，不居德名。", "general": "河上公謂上德謂太古無名號之君，不以德教民，其德不見；王弼謂上德之人唯道是用，不德其德，故能有德而無德名；成玄英謂境智冥會、得失兼忘；唐玄宗謂上古淳樸，德用不彰，無德可稱；嚴遵謂其德玄也；李榮謂成功不居；陸希聲謂合道不以德稱；呂惠卿謂以無得為得；蘇轍謂非有意於德而德自足；吳澄謂道無為、不以德為事；憨山謂無心於德；魏源謂上德近乎道；王夫之謂不德而德。", "generalSimp": "河上公谓上德谓太古无名号之君，不以德教民，其德不见；王弼谓上德之人唯道是用，不德其德，故能有德而无德名；成玄英谓境智冥会、得失兼忘；唐玄宗谓上古淳朴，德用不彰，无德可称；严遵谓其德玄也；李荣谓成功不居；陆希声谓合道不以德称；吕惠卿谓以无得为得；苏辙谓非有意于德而德自足；吴澄谓道无为、不以德为事；憨山谓无心于德；魏源谓上德近乎道；王夫之谓不德而德。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "嚴遵指歸", "李榮注", "吳澄道德真經注", "憨山道德經解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "严遵指归", "李荣注", "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": "上德不德", "formSimp": "上德不德", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "下德不失德", "headwordSimp": "下德不失德", "pinyin": "xià dé bù shī dé", "gloss": "次一等的德唯恐失德，執守德名。", "glossSimp": "次一等的德唯恐失德，执守德名。", "general": "河上公謂下德謂號謚之君，其德可見、其功可稱；王弼謂下德求而得之、為而成之，立善以治物，故德名有焉；成玄英謂證未造極、執德不忘；唐玄宗謂迹著則有德可稱，矜有之弊淳樸不全；嚴遵謂德可聞也；李榮謂恃德伐功；陸希聲謂失道而同於德；呂惠卿謂以不失之為得；蘇轍謂勉强求不失，僅自完；吳澄謂煦煦為仁，惟恐失其德；憨山謂德出於有心，自不能忘；魏源謂不失德而無德；王夫之謂德可名而不常。", "generalSimp": "河上公谓下德谓号谥之君，其德可见、其功可称；王弼谓下德求而得之、为而成之，立善以治物，故德名有焉；成玄英谓证未造极、执德不忘；唐玄宗谓迹着则有德可称，矜有之弊淳朴不全；严遵谓德可闻也；李荣谓恃德伐功；陆希声谓失道而同于德；吕惠卿谓以不失之为得；苏辙谓勉强求不失，仅自完；吴澄谓煦煦为仁，惟恐失其德；憨山谓德出于有心，自不能忘；魏源谓不失德而无德；王夫之谓德可名而不常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "下德不失德", "formSimp": "下德不失德", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "無以為", "headwordSimp": "无以为", "pinyin": "wú yǐ wéi", "gloss": "不刻意有所作為，無心而為。", "glossSimp": "不刻意有所作为，无心而为。", "general": "河上公謂無以名號為；王弼謂無以為者無所偏為；成玄英謂迹用虛妙，為即無為；唐玄宗謂非徇無為之美，含孕淳樸，適自無為，心迹俱無為；嚴遵謂功歸天也；李榮謂上用無為以化下；陸希聲謂上德之用法乎自然；呂惠卿謂率德之自然而實無以為；蘇轍謂唯無為而無以為者可謂無為；吳澄謂無用於為；憨山謂無恃為之心；魏源謂以用言，上德近乎道故無為而無不為；王夫之謂無為以為。", "generalSimp": "河上公谓无以名号为；王弼谓无以为者无所偏为；成玄英谓迹用虚妙，为即无为；唐玄宗谓非徇无为之美，含孕淳朴，适自无为，心迹俱无为；严遵谓功归天也；李荣谓上用无为以化下；陆希声谓上德之用法乎自然；吕惠卿谓率德之自然而实无以为；苏辙谓唯无为而无以为者可谓无为；吴澄谓无用于为；憨山谓无恃为之心；魏源谓以用言，上德近乎道故无为而无不为；王夫之谓无为以为。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "無以為", "formSimp": "无以为", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "有以為", "headwordSimp": "有以为", "pinyin": "yǒu yǐ wéi", "gloss": "有意有所作為，以之為功。", "glossSimp": "有意有所作为，以之为功。", "general": "河上公謂以為己取名號；王弼謂下德為之而有以為；成玄英謂心不忘德、迹仍有事；唐玄宗謂心雖無為而迹涉有為；嚴遵謂功歸人也；李榮謂下用有為以事上；陸希聲謂下德有以而為；呂惠卿謂下德為之故不能不有以為；蘇轍謂猶有以為之，非徒作而無術；吳澄謂仁則為之而有用於為；憨山謂矜功恃為；魏源謂下德為之而有以為；王夫之謂見樸者用極於器。", "generalSimp": "河上公谓以为己取名号；王弼谓下德为之而有以为；成玄英谓心不忘德、迹仍有事；唐玄宗谓心虽无为而迹涉有为；严遵谓功归人也；李荣谓下用有为以事上；陆希声谓下德有以而为；吕惠卿谓下德为之故不能不有以为；苏辙谓犹有以为之，非徒作而无术；吴澄谓仁则为之而有用于为；憨山谓矜功恃为；魏源谓下德为之而有以为；王夫之谓见朴者用极于器。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "有以為", "formSimp": "有以为", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "上仁", "headwordSimp": "上仁", "pinyin": "shàng rén", "gloss": "最高的仁，兼愛博施而不以為功。", "glossSimp": "最高的仁，兼爱博施而不以为功。", "general": "河上公謂上仁謂行仁之君，為仁恩而功成事立，無以執為；王弼謂上仁為之而無以為，愛無所偏私；成玄英謂仁慈也，有心覆育而不責恩報；唐玄宗謂仁者兼愛之名，行仁而忘仁；嚴遵謂加恩愛而禪聖賢；李榮謂兼愛博施仁也；陸希聲謂仁者兼愛，能不以仁為功者上也；呂惠卿謂上仁之於仁無所事仁而仁；蘇轍謂仁以無以為為勝；吳澄謂仁者在仁之上德也；憨山謂上仁雖為而無恃為之心；魏源謂上仁近乎德；王夫之謂德仁義禮皆可名而不常。", "generalSimp": "河上公谓上仁谓行仁之君，为仁恩而功成事立，无以执为；王弼谓上仁为之而无以为，爱无所偏私；成玄英谓仁慈也，有心复育而不责恩报；唐玄宗谓仁者兼爱之名，行仁而忘仁；严遵谓加恩爱而禅圣贤；李荣谓兼爱博施仁也；陆希声谓仁者兼爱，能不以仁为功者上也；吕惠卿谓上仁之于仁无所事仁而仁；苏辙谓仁以无以为为胜；吴澄谓仁者在仁之上德也；憨山谓上仁虽为而无恃为之心；魏源谓上仁近乎德；王夫之谓德仁义礼皆可名而不常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "上仁", "formSimp": "上仁", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "上義", "headwordSimp": "上义", "pinyin": "shàng yì", "gloss": "最高的義，裁非斷割而有所作為。", "glossSimp": "最高的义，裁非断割而有所作为。", "general": "河上公謂上義為義以斷割，動作以為己；王弼謂上義為之而有以為，忿枉祐直；成玄英謂義主止惡裁非，事涉有為；唐玄宗謂義者裁非之謂，心迹俱有為；嚴遵謂制有民而傳子孫；李榮謂賞善罰惡義也；陸希聲謂義者禁非，能以義為利者上也；呂惠卿謂上義不得不為；蘇轍謂義以有以為為功；吳澄謂上義者在義之上仁也；憨山謂上義則恃之；魏源謂至義則雖其上者亦真下德；王夫之謂義可名而不常。", "generalSimp": "河上公谓上义为义以断割，动作以为己；王弼谓上义为之而有以为，忿枉祐直；成玄英谓义主止恶裁非，事涉有为；唐玄宗谓义者裁非之谓，心迹俱有为；严遵谓制有民而传子孙；李荣谓赏善罚恶义也；陆希声谓义者禁非，能以义为利者上也；吕惠卿谓上义不得不为；苏辙谓义以有以为为功；吴澄谓上义者在义之上仁也；憨山谓上义则恃之；魏源谓至义则虽其上者亦真下德；王夫之谓义可名而不常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "上義", "formSimp": "上义", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "攘臂", "headwordSimp": "攘臂", "pinyin": "rǎng bì", "gloss": "捋起袖子、伸出胳膊，形容忿爭強拉之狀。", "glossSimp": "捋起袖子、伸出胳膊，形容忿争强拉之状。", "general": "河上公謂煩多不可應，上下忿爭，故攘臂相仍引；王弼謂上禮為之而莫之應，則攘臂而扔之；成玄英謂禮尚往來，因其禮薄即攘臂怒之；唐玄宗謂行禮於彼而彼不應，則攘臂而怒；嚴遵謂強和親也；李榮謂揮拳攘臂，更相牽引；陸希聲謂奮肱而引之；呂惠卿謂施報之義，往而不來則攘臂而仍之；蘇轍謂攘臂而強之；吳澄謂攘，郤也，猶言捋也；憨山謂臂攘而仍之；魏源謂攘，古讓字；王夫之謂前者犯難，卻者觀變。", "generalSimp": "河上公谓烦多不可应，上下忿争，故攘臂相仍引；王弼谓上礼为之而莫之应，则攘臂而扔之；成玄英谓礼尚往来，因其礼薄即攘臂怒之；唐玄宗谓行礼于彼而彼不应，则攘臂而怒；严遵谓强和亲也；李荣谓挥拳攘臂，更相牵引；陆希声谓奋肱而引之；吕惠卿谓施报之义，往而不来则攘臂而仍之；苏辙谓攘臂而强之；吴澄谓攘，郤也，犹言捋也；憨山谓臂攘而仍之；魏源谓攘，古让字；王夫之谓前者犯难，却者观变。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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" ], "forms": [ { "form": "攘臂", "formSimp": "攘臂", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "扔", "headwordSimp": "扔", "pinyin": "rēng", "gloss": "牽引、強拉；諸本或作「仍」。", "glossSimp": "牵引、强拉；诸本或作「仍」。", "general": "王弼本作「扔之」；河上公、成玄英、唐玄宗、嚴遵、陸希聲、呂惠卿、蘇轍、吳澄、憨山並作「仍之」；嚴遵谷神子注「強和親也」；李榮謂更相牽引；魏源謂扔、仍同，古通作仍字，言再推讓而就之；吳澄謂仍，就也；王夫之謂卻者觀變。", "generalSimp": "王弼本作「扔之」；河上公、成玄英、唐玄宗、严遵、陆希声、吕惠卿、苏辙、吴澄、憨山并作「仍之」；严遵谷神子注「强和亲也」；李荣谓更相牵引；魏源谓扔、仍同，古通作仍字，言再推让而就之；吴澄谓仍，就也；王夫之谓却者观变。", "variants": [ "仍" ], "variantsSimp": [ "仍" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "御疏", "嚴遵指歸", "李榮注", "吳澄道德真經注", "魏源老子本義" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "御疏", "严遵指归", "李荣注", "吴澄道德真经注", "魏源老子本义" ], "forms": [ { "form": "扔", "formSimp": "扔", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "失道而後德", "headwordSimp": "失道而后德", "pinyin": "shī dào ér hòu dé", "gloss": "失去道而後德顯，喻世降道衰、德仁義禮依次而下。", "glossSimp": "失去道而后德显，喻世降道衰、德仁义礼依次而下。", "general": "河上公謂道衰而德化生；王弼謂失道而後德，以無為用、德其母；成玄英謂道上德也，道化斯隱，下德方見；唐玄宗謂失道者失上德也，道德仁義者時俗夷險之名；嚴遵謂名始萌也；李榮謂玄古淳和，此風既散，謚號乃興；陸希聲謂失於上德，法乎無為，故曰失道而後德；呂惠卿謂失道而後德，豈虛言哉；蘇轍謂自德以降而至於禮；吳澄謂結上文，起下文；憨山謂失道而後德，失德而後仁；魏源謂上德近乎道，仁義禮智皆下德；王夫之謂德仁義禮之可名而不常。", "generalSimp": "河上公谓道衰而德化生；王弼谓失道而后德，以无为用、德其母；成玄英谓道上德也，道化斯隐，下德方见；唐玄宗谓失道者失上德也，道德仁义者时俗夷险之名；严遵谓名始萌也；李荣谓玄古淳和，此风既散，谥号乃兴；陆希声谓失于上德，法乎无为，故曰失道而后德；吕惠卿谓失道而后德，岂虚言哉；苏辙谓自德以降而至于礼；吴澄谓结上文，起下文；憨山谓失道而后德，失德而后仁；魏源谓上德近乎道，仁义礼智皆下德；王夫之谓德仁义礼之可名而不常。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "失道而後德", "formSimp": "失道而后德", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s006", "headword": "忠信之薄", "headwordSimp": "忠信之薄", "pinyin": "zhōng xìn zhī bó", "gloss": "忠信衰薄；禮是忠信不足的產物。", "glossSimp": "忠信衰薄；礼是忠信不足的产物。", "general": "河上公謂禮廢本治末，忠信日以衰薄；王弼謂禮始首於忠信不篤；成玄英謂徒自外彰文飾，適足忠誠之薄；唐玄宗謂行禮教者由救忠信之衰薄；嚴遵謂實衰亡也；李榮謂忠信已薄，澆浮更厚；陸希聲謂忠信之質衰於中，則制禮以防其亂；呂惠卿謂禮之相責望者如彼，則忠信自此薄；蘇轍謂禮立而忠信之美發越於外，其中無餘；吳澄謂忠信者德之厚，漸變而薄；憨山謂禮為忠信之薄；魏源謂禮則又德之下者；王夫之謂出而逾華，反而逾薄。", "generalSimp": "河上公谓礼废本治末，忠信日以衰薄；王弼谓礼始首于忠信不笃；成玄英谓徒自外彰文饰，适足忠诚之薄；唐玄宗谓行礼教者由救忠信之衰薄；严遵谓实衰亡也；李荣谓忠信已薄，浇浮更厚；陆希声谓忠信之质衰于中，则制礼以防其乱；吕惠卿谓礼之相责望者如彼，则忠信自此薄；苏辙谓礼立而忠信之美发越于外，其中无余；吴澄谓忠信者德之厚，渐变而薄；憨山谓礼为忠信之薄；魏源谓礼则又德之下者；王夫之谓出而逾华，反而逾薄。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "忠信之薄", "formSimp": "忠信之薄", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s007", "headword": "前識", "headwordSimp": "前识", "pinyin": "qián shí", "gloss": "預先識知、前知；指憑聰明智巧預度未來。", "glossSimp": "预先识知、前知；指凭聪明智巧预度未来。", "general": "河上公謂不知而言知為前識，失道之實、得道之華；王弼謂前識者前人而識也，即下德之倫；成玄英謂不知而強知曰前識，識在知前；唐玄宗謂在人性識之前而制檢外之禮；嚴遵作「前職」，謂預設然也；李榮謂先知仁義者識華不識實；陸希聲謂前識者智也，智為先見之明；呂惠卿謂前識所以用智乃所以始愚；蘇轍謂役智以求識而偶有見；吳澄謂前識猶先知智也；憨山謂前識猶言蚤智；魏源謂前識者道之華；王夫之謂不以識之銳抵天下之巇。", "generalSimp": "河上公谓不知而言知为前识，失道之实、得道之华；王弼谓前识者前人而识也，即下德之伦；成玄英谓不知而强知曰前识，识在知前；唐玄宗谓在人性识之前而制检外之礼；严遵作「前职」，谓预设然也；李荣谓先知仁义者识华不识实；陆希声谓前识者智也，智为先见之明；吕惠卿谓前识所以用智乃所以始愚；苏辙谓役智以求识而偶有见；吴澄谓前识犹先知智也；憨山谓前识犹言蚤智；魏源谓前识者道之华；王夫之谓不以识之锐抵天下之巇。", "variants": [ "前職" ], "variantsSimp": [ "前职" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "前識", "formSimp": "前识", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s008", "headword": "大丈夫", "headwordSimp": "大丈夫", "pinyin": "dà zhàng fū", "gloss": "有志節、能體道之人；河上公謂得道之君。", "glossSimp": "有志节、能体道之人；河上公谓得道之君。", "general": "河上公謂大丈夫謂得道之君；成玄英謂丈長也、夫扶也，有勇猛慈救之智，堪為群品之長；唐玄宗謂大丈夫者有道之君子，即前上德之君；嚴遵謂體道君也；李榮謂大聖老君舉大丈夫經國理家、修身立行；陸希聲謂大丈夫且將斷此而不疑；呂惠卿謂大丈夫忘仁義、絕禮學、遺智慧；蘇轍謂非大丈夫孰能去彼取此；吳澄謂大丈夫處厚不處薄；憨山謂大丈夫處厚而不處薄；魏源謂大丈夫處其厚；王夫之謂唯先戒其前者能不德而德。", "generalSimp": "河上公谓大丈夫谓得道之君；成玄英谓丈长也、夫扶也，有勇猛慈救之智，堪为群品之长；唐玄宗谓大丈夫者有道之君子，即前上德之君；严遵谓体道君也；李荣谓大圣老君举大丈夫经国理家、修身立行；陆希声谓大丈夫且将断此而不疑；吕惠卿谓大丈夫忘仁义、绝礼学、遗智慧；苏辙谓非大丈夫孰能去彼取此；吴澄谓大丈夫处厚不处薄；憨山谓大丈夫处厚而不处薄；魏源谓大丈夫处其厚；王夫之谓唯先戒其前者能不德而德。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "大丈夫", "formSimp": "大丈夫", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s008", "headword": "處其厚", "headwordSimp": "处其厚", "pinyin": "chǔ qí hòu", "gloss": "立身於敦厚，指道德忠信。", "glossSimp": "立身于敦厚，指道德忠信。", "general": "河上公謂處其厚者，處身於敦樸；王弼謂處無為之事，處其厚也；成玄英謂當懷道德之厚；唐玄宗謂道德無為謂之厚實；嚴遵謂含忠信也；李榮謂取此道德之厚實；陸希聲謂安處於道德之本；呂惠卿謂處其厚不處其薄；蘇轍謂喜薄而遺厚，非大丈夫；吳澄謂處厚不處薄，謂貴德而不尚禮；憨山謂處厚而不處薄；魏源謂處其厚不處其薄；王夫之謂前者犯難，敦重而不驚。", "generalSimp": "河上公谓处其厚者，处身于敦朴；王弼谓处无为之事，处其厚也；成玄英谓当怀道德之厚；唐玄宗谓道德无为谓之厚实；严遵谓含忠信也；李荣谓取此道德之厚实；陆希声谓安处于道德之本；吕惠卿谓处其厚不处其薄；苏辙谓喜薄而遗厚，非大丈夫；吴澄谓处厚不处薄，谓贵德而不尚礼；憨山谓处厚而不处薄；魏源谓处其厚不处其薄；王夫之谓前者犯难，敦重而不惊。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "處其厚", "formSimp": "处其厚", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 14, "id": "n014", "noteId": "n014", "sentenceId": "s009", "headword": "去彼取此", "headwordSimp": "去彼取此", "pinyin": "qù bǐ qǔ cǐ", "gloss": "捨棄禮義華薄，選取道德厚實。", "glossSimp": "舍弃礼义华薄，选取道德厚实。", "general": "河上公謂去彼華薄，取此厚實；王弼謂守母以存其子、崇本以舉其末；成玄英謂去彼華薄則是絕仁棄義，取此實厚則是反樸還淳；唐玄宗謂去禮義之浮華，取道德之厚實；嚴遵謂求諸身也；李榮謂捐俗禮、歸真道；陸希聲謂去彼華薄、取此厚實，執古御今之深旨；呂惠卿謂忘仁義、絕禮學、遺智慧而志於道德之大全；蘇轍謂非大丈夫孰能去彼取此；吳澄謂彼謂薄華，此謂厚實；憨山謂去彼取此；魏源謂去彼華薄、取此厚實；王夫之謂秉微統要，與時推移。", "generalSimp": "河上公谓去彼华薄，取此厚实；王弼谓守母以存其子、崇本以举其末；成玄英谓去彼华薄则是绝仁弃义，取此实厚则是反朴还淳；唐玄宗谓去礼义之浮华，取道德之厚实；严遵谓求诸身也；李荣谓捐俗礼、归真道；陆希声谓去彼华薄、取此厚实，执古御今之深旨；吕惠卿谓忘仁义、绝礼学、遗智慧而志于道德之大全；苏辙谓非大丈夫孰能去彼取此；吴澄谓彼谓薄华，此谓厚实；憨山谓去彼取此；魏源谓去彼华薄、取此厚实；王夫之谓秉微统要，与时推移。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "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", "王夫之老子衍" ], "forms": [ { "form": "去彼取此", "formSimp": "去彼取此", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 15, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "上德不德", "headwordSimp": "上德不德", "pinyin": "", "gloss": "最高的德不把德當作德，不居德名。", "glossSimp": "最高的德不把德当作德，不居德名。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上德不德", "formSimp": "上德不德", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 16, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "下德不失德", "headwordSimp": "下德不失德", "pinyin": "", "gloss": "次一等的德唯恐失德，執守德名。", "glossSimp": "次一等的德唯恐失德，执守德名。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "下德不失德", "formSimp": "下德不失德", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 17, "id": "g003", "noteId": "", "sentenceId": "s002", "headword": "無以為", "headwordSimp": "无以为", "pinyin": "", "gloss": "不刻意有所作為，無心而為。", "glossSimp": "不刻意有所作为，无心而为。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無以為", "formSimp": "无以为", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 18, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "有以為", "headwordSimp": "有以为", "pinyin": "", "gloss": "有意有所作為，以之為功。", "glossSimp": "有意有所作为，以之为功。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "有以為", "formSimp": "有以为", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 19, "id": "g005", "noteId": "", "sentenceId": "s003", "headword": "上仁", "headwordSimp": "上仁", "pinyin": "", "gloss": "最高的仁，兼愛博施而不以為功。", "glossSimp": "最高的仁，兼爱博施而不以为功。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上仁", "formSimp": "上仁", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 20, "id": "g006", "noteId": "", "sentenceId": "s003", "headword": "上義", "headwordSimp": "上义", "pinyin": "", "gloss": "最高的義，裁非斷割而有所作為。", "glossSimp": "最高的义，裁非断割而有所作为。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上義", "formSimp": "上义", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 21, "id": "g007", "noteId": "", "sentenceId": "s004", "headword": "攘臂", "headwordSimp": "攘臂", "pinyin": "", "gloss": "捋起袖子、伸出胳膊，形容忿爭強拉之狀。", "glossSimp": "捋起袖子、伸出胳膊，形容忿争强拉之状。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "攘臂", "formSimp": "攘臂", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 22, "id": "g008", "noteId": "", "sentenceId": "s004", "headword": "扔", "headwordSimp": "扔", "pinyin": "", "gloss": "牽引、強拉；諸本或作「仍」。", "glossSimp": "牵引、强拉；诸本或作「仍」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "扔", "formSimp": "扔", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 23, "id": "g009", "noteId": "", "sentenceId": "s005", "headword": "失道而後德", "headwordSimp": "失道而后德", "pinyin": "", "gloss": "失去道而後德顯，喻世降道衰、德仁義禮依次而下。", "glossSimp": "失去道而后德显，喻世降道衰、德仁义礼依次而下。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "失道而後德", "formSimp": "失道而后德", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 24, "id": "g010", "noteId": "", "sentenceId": "s006", "headword": "忠信之薄", "headwordSimp": "忠信之薄", "pinyin": "", "gloss": "忠信衰薄；禮是忠信不足的產物。", "glossSimp": "忠信衰薄；礼是忠信不足的产物。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "忠信之薄", "formSimp": "忠信之薄", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 25, "id": "g011", "noteId": "", "sentenceId": "s007", "headword": "前識", "headwordSimp": "前识", "pinyin": "", "gloss": "預先識知、前知；指憑聰明智巧預度未來。", "glossSimp": "预先识知、前知；指凭聪明智巧预度未来。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "前識", "formSimp": "前识", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 26, "id": "g012", "noteId": "", "sentenceId": "s008", "headword": "大丈夫", "headwordSimp": "大丈夫", "pinyin": "", "gloss": "有志節、能體道之人；河上公謂得道之君。", "glossSimp": "有志节、能体道之人；河上公谓得道之君。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大丈夫", "formSimp": "大丈夫", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 27, "id": "g013", "noteId": "", "sentenceId": "s008", "headword": "處其厚", "headwordSimp": "处其厚", "pinyin": "", "gloss": "立身於敦厚，指道德忠信。", "glossSimp": "立身于敦厚，指道德忠信。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "處其厚", "formSimp": "处其厚", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 28, "id": "g014", "noteId": "", "sentenceId": "s009", "headword": "去彼取此", "headwordSimp": "去彼取此", "pinyin": "", "gloss": "捨棄禮義華薄，選取道德厚實。", "glossSimp": "舍弃礼义华薄，选取道德厚实。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "去彼取此", "formSimp": "去彼取此", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 29, "id": "g015", "noteId": "", "sentenceId": "s001", "headword": "上德", "headwordSimp": "上德", "pinyin": "", "gloss": "最上等的德，河上公謂太古無名號之君。", "glossSimp": "最上等的德，河上公谓太古无名号之君。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上德", "formSimp": "上德", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 30, "id": "g016", "noteId": "", "sentenceId": "s001", "headword": "下德", "headwordSimp": "下德", "pinyin": "", "gloss": "次一等的德，河上公謂號謚之君。", "glossSimp": "次一等的德，河上公谓号谥之君。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "下德", "formSimp": "下德", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 31, "id": "g017", "noteId": "", "sentenceId": "s004", "headword": "上禮", "headwordSimp": "上礼", "pinyin": "", "gloss": "最高的禮，以威儀制度相尚。", "glossSimp": "最高的礼，以威仪制度相尚。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上禮", "formSimp": "上礼", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 32, "id": "g018", "noteId": "", "sentenceId": "s007", "headword": "道之華", "headwordSimp": "道之华", "pinyin": "", "gloss": "道的浮華，指仁義禮智等外飾。", "glossSimp": "道的浮华，指仁义礼智等外饰。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "道之華", "formSimp": "道之华", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 33, "id": "g019", "noteId": "", "sentenceId": "s007", "headword": "愚之始", "headwordSimp": "愚之始", "pinyin": "", "gloss": "愚昧的開端。", "glossSimp": "愚昧的开端。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "愚之始", "formSimp": "愚之始", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 34, "id": "g020", "noteId": "", "sentenceId": "s006", "headword": "亂之首", "headwordSimp": "乱之首", "pinyin": "", "gloss": "禍亂的開端。", "glossSimp": "祸乱的开端。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "亂之首", "formSimp": "乱之首", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 35, "id": "g021", "noteId": "", "sentenceId": "", "headword": "論德章", "headwordSimp": "论德章", "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": "論德章", "formSimp": "论德章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 36, "id": "g022", "noteId": "", "sentenceId": "", "headword": "上德不德章", "headwordSimp": "上德不德章", "pinyin": "", "gloss": "唐玄宗、呂惠卿、蘇轍本章章題。", "glossSimp": "唐玄宗、吕惠卿、苏辙本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上德不德章", "formSimp": "上德不德章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第三十八章九句的十三家對照，為德經首章。河上公、成玄英、唐玄宗御注御疏、嚴遵、李榮據《玄德纂疏》卷十一所引；王弼、陸希聲、呂惠卿、蘇轍、吳澄據《道藏》本；憨山、魏源、王夫之據公開轉錄本；俞樾《諸子平議》此章未列。河上公、王弼、成玄英、唐玄宗、嚴遵、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「上德不德」有無名號、不德其德、無得為得、成功不居之別；釋「無以為」有無所偏為、迹用虛妙、心迹俱無為、以用言、率德自然之別；釋「失道而後德」有世降道衰、適時之用、道之實華之別；釋「前識」有前人而識、性識之前、識華不識實、蚤智之別；釋「去彼取此」有去華薄取厚實、守母存子、捐俗歸真、道德大全之別。大旨歸於崇本息末、處厚去薄。", "concepts": [ { "id": "shang-de-bu-de-xia-de-bu-shi-de", "name": "上德不德，下德不失德", "nameTrad": "上德不德，下德不失德", "question": "上德與下德的界限在哪裡？「不德」是無德，還是德之至？", "questionTrad": "上德與下德的界限在哪裡？「不德」是無德，還是德之至？", "intro": "河上公以上德謂太古無名號之君，不以德教民，其德不見；下德謂號謚之君，其德可見、其功可稱。王弼以上德唯道是用、不德其德，故能有德而無德名；下德立善治物、德名有焉。成玄英以上德境智冥會、得失兼忘，下德證未造極、執德不忘。唐玄宗以德為道之用，淳醨故有上下；上德無德可稱，下德執德可稱。嚴遵以上德之君體道存神、德歸萬物皆曰自然，下德體德而行、德流萬物復反其君。李榮以上德成功不居故不德，下德恃德伐功故不失德。陸希聲以上德合道不以德稱，下德失道而同於德。呂惠卿以上德以無得為得，下德以不失之為得。蘇轍以聖人非有意於德而德自足，下德勉强求不失、僅自完。吳澄以上德在德之上、道也，下德在德之下、仁也。憨山以上德無心於德，下德有心不忘、且有責報之心。魏源以上德近乎道，下德不失德而無德。王夫之以德仁義禮皆可名而不常，唯先戒其前者能不德而德。諸家或以無名號、或以無執著、或以無得、或以無心分判上下，大旨不以德名為德。", "introTrad": "河上公以上德謂太古無名號之君，不以德教民，其德不見；下德謂號謚之君，其德可見、其功可稱。王弼以上德唯道是用、不德其德，故能有德而無德名；下德立善治物、德名有焉。成玄英以上德境智冥會、得失兼忘，下德證未造極、執德不忘。唐玄宗以德為道之用，淳醨故有上下；上德無德可稱，下德執德可稱。嚴遵以上德之君體道存神、德歸萬物皆曰自然，下德體德而行、德流萬物復反其君。李榮以上德成功不居故不德，下德恃德伐功故不失德。陸希聲以上德合道不以德稱，下德失道而同於德。呂惠卿以上德以無得為得，下德以不失之為得。蘇轍以聖人非有意於德而德自足，下德勉强求不失、僅自完。吳澄以上德在德之上、道也，下德在德之下、仁也。憨山以上德無心於德，下德有心不忘、且有責報之心。魏源以上德近乎道，下德不失德而無德。王夫之以德仁義禮皆可名而不常，唯先戒其前者能不德而德。諸家或以無名號、或以無執著、或以無得、或以無心分判上下，大旨不以德名為德。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "上德謂太古無名號之君，不以德教民；下德謂號謚之君，其德可見。", "thesisTrad": "上德謂太古無名號之君，不以德教民；下德謂號謚之君，其德可見。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "上德谓太古无名号之君，不以德教民；下德谓号谥之君，其德可见。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "上德唯道是用、不德其德；下德立善治物、德名有焉。", "thesisTrad": "上德唯道是用、不德其德；下德立善治物、德名有焉。", "noteIds": [ "c007", "c008" ], "workTypeSimp": "注", "thesisSimp": "上德唯道是用、不德其德；下德立善治物、德名有焉。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "上德境智冥會、得失兼忘；下德證未造極、執德不忘。", "thesisTrad": "上德境智冥會、得失兼忘；下德證未造極、執德不忘。", "noteIds": [ "c013" ], "workTypeSimp": "疏", "thesisSimp": "上德境智冥会、得失兼忘；下德证未造极、执德不忘。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "德為道之用，淳醨故有上下；上德無德可稱，下德執德可稱。", "thesisTrad": "德為道之用，淳醨故有上下；上德無德可稱，下德執德可稱。", "noteIds": [ "c020", "c021" ], "workTypeSimp": "御注", "thesisSimp": "德为道之用，淳醨故有上下；上德无德可称，下德执德可称。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "上德之君體道存神、德歸萬物皆曰自然；下德體德而行、德流萬物復反其君。", "thesisTrad": "上德之君體道存神、德歸萬物皆曰自然；下德體德而行、德流萬物復反其君。", "noteIds": [ "c028" ], "workTypeSimp": "指归", "thesisSimp": "上德之君体道存神、德归万物皆曰自然；下德体德而行、德流万物复反其君。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "上德成功不居故不德；下德恃德伐功故不失德。", "thesisTrad": "上德成功不居故不德；下德恃德伐功故不失德。", "noteIds": [ "c032" ], "workTypeSimp": "注", "thesisSimp": "上德成功不居故不德；下德恃德伐功故不失德。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "上德合道不以德稱；下德失道而同於德。", "thesisTrad": "上德合道不以德稱；下德失道而同於德。", "noteIds": [ "c038" ], "workTypeSimp": "传", "thesisSimp": "上德合道不以德称；下德失道而同于德。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "上德以無得為得；下德以不失之為得。", "thesisTrad": "上德以無得為得；下德以不失之為得。", "noteIds": [ "c039" ], "workTypeSimp": "传", "thesisSimp": "上德以无得为得；下德以不失之为得。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人非有意於德而德自足；下德勉强求不失，僅自完。", "thesisTrad": "聖人非有意於德而德自足；下德勉强求不失，僅自完。", "noteIds": [ "c040" ], "workTypeSimp": "解", "thesisSimp": "圣人非有意于德而德自足；下德勉强求不失，仅自完。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "上德在德之上、道也；下德在德之下、仁也。", "thesisTrad": "上德在德之上、道也；下德在德之下、仁也。", "noteIds": [ "c045" ], "workTypeSimp": "注", "thesisSimp": "上德在德之上、道也；下德在德之下、仁也。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "上德無心於德；下德有心不忘，且有責報之心。", "thesisTrad": "上德無心於德；下德有心不忘，且有責報之心。", "noteIds": [ "c051" ], "workTypeSimp": "解", "thesisSimp": "上德无心于德；下德有心不忘，且有责报之心。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "上德近乎道；下德不失德而無德。", "thesisTrad": "上德近乎道；下德不失德而無德。", "noteIds": [ "c052" ], "workTypeSimp": "本义", "thesisSimp": "上德近乎道；下德不失德而无德。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "德仁義禮皆可名而不常，唯先戒其前者能不德而德。", "thesisTrad": "德仁義禮皆可名而不常，唯先戒其前者能不德而德。", "noteIds": [ "c053" ], "workTypeSimp": "衍", "thesisSimp": "德仁义礼皆可名而不常，唯先戒其前者能不德而德。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以無名號與否分上下德，道德之別落在治民之迹。", "textTrad": "河上公以無名號與否分上下德，道德之別落在治民之迹。", "relationSimp": "立论", "textSimp": "河上公以无名号与否分上下德，道德之别落在治民之迹。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "王弼以「唯道是用、不德其德」立上德之義，德名有無成為分水嶺。", "textTrad": "王弼以「唯道是用、不德其德」立上德之義，德名有無成為分水嶺。", "relationSimp": "注", "textSimp": "王弼以「唯道是用、不德其德」立上德之义，德名有无成为分水岭。" }, { "noteId": "c013", "relation": "疏", "relationTrad": "疏", "text": "成玄英以境智冥會、得失兼忘疏之，把上下德收為證悟淺深。", "textTrad": "成玄英以境智冥會、得失兼忘疏之，把上下德收為證悟淺深。", "relationSimp": "疏", "textSimp": "成玄英以境智冥会、得失兼忘疏之，把上下德收为证悟浅深。" }, { "noteId": "c020", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「德者道之用」立論，淳醨之世決定德之上下。", "textTrad": "唐玄宗以「德者道之用」立論，淳醨之世決定德之上下。", "relationSimp": "御注", "textSimp": "唐玄宗以「德者道之用」立论，淳醨之世决定德之上下。" }, { "noteId": "c032", "relation": "注", "relationTrad": "注", "text": "李榮以成功不居、恃德伐功分判，歸於重玄遣執。", "textTrad": "李榮以成功不居、恃德伐功分判，歸於重玄遣執。", "relationSimp": "注", "textSimp": "李荣以成功不居、恃德伐功分判，归于重玄遣执。" }, { "noteId": "c028", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「德歸萬物皆曰自然」與「德流萬物復反其君」分寫上下德。", "textTrad": "嚴遵以「德歸萬物皆曰自然」與「德流萬物復反其君」分寫上下德。", "relationSimp": "指归", "textSimp": "严遵以「德归万物皆曰自然」与「德流万物复反其君」分写上下德。" }, { "noteId": "c038", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以合道、失道分上下德，德成為道的升降標記。", "textTrad": "陸希聲以合道、失道分上下德，德成為道的升降標記。", "relationSimp": "传", "textSimp": "陆希声以合道、失道分上下德，德成为道的升降标记。" }, { "noteId": "c052", "relation": "本義", "relationTrad": "本義", "text": "魏源以「上德近乎道」收束，下德雖不失德而終無德。", "textTrad": "魏源以「上德近乎道」收束，下德雖不失德而終無德。", "relationSimp": "本义", "textSimp": "魏源以「上德近乎道」收束，下德虽不失德而终无德。" } ], "nameSimp": "上德不德，下德不失德", "questionSimp": "上德与下德的界限在哪里？「不德」是无德，还是德之至？", "introSimp": "河上公以上德谓太古无名号之君，不以德教民，其德不见；下德谓号谥之君，其德可见、其功可称。王弼以上德唯道是用、不德其德，故能有德而无德名；下德立善治物、德名有焉。成玄英以上德境智冥会、得失兼忘，下德证未造极、执德不忘。唐玄宗以德为道之用，淳醨故有上下；上德无德可称，下德执德可称。严遵以上德之君体道存神、德归万物皆曰自然，下德体德而行、德流万物复反其君。李荣以上德成功不居故不德，下德恃德伐功故不失德。陆希声以上德合道不以德称，下德失道而同于德。吕惠卿以上德以无得为得，下德以不失之为得。苏辙以圣人非有意于德而德自足，下德勉强求不失、仅自完。吴澄以上德在德之上、道也，下德在德之下、仁也。憨山以上德无心于德，下德有心不忘、且有责报之心。魏源以上德近乎道，下德不失德而无德。王夫之以德仁义礼皆可名而不常，唯先戒其前者能不德而德。诸家或以无名号、或以无执着、或以无得、或以无心分判上下，大旨不以德名为德。" }, { "id": "shang-de-wu-wei-shang-ren-shang-yi-shang-li", "name": "上德無為而無以為；上仁、上義、上禮", "nameTrad": "上德無為而無以為；上仁、上義、上禮", "question": "「無為」「無以為」「有以為」如何分判？仁義禮為何逐層下降？", "questionTrad": "「無為」「無以為」「有以為」如何分判？仁義禮為何逐層下降？", "intro": "河上公以上德法道安靜、無以名號為；下德為教令施政事、以為己取名號；上仁功成事立而無以執為；上義動作以為己；上禮制度威儀，禮煩則攘臂相仍。王弼以無以為者無所偏為，仁義禮節皆下德；上仁愛無所偏私，上義忿枉祐直，上禮校責往來而忿怒生。成玄英以無為即為，上仁慈而不責報，上義裁非而事涉有為，上禮賤素貴華而不能應物。唐玄宗御注以無為非徇無為之美，上仁行仁而忘仁，上義心迹俱有為，上禮尚往來而不應則攘臂；御疏以心迹有無申之。嚴遵以上仁加恩愛而禪聖賢，上義制有民而傳子孫，上禮節事原而失人心。李榮以上用無為以化下，仁兼愛、義賞罰、禮煩則亂。陸希聲以上德用法自然，下德用法無為；仁以無以為勝，義以有以為功；禮以防爭反起爭。呂惠卿以上德率德之自然，上仁無所事仁，上義擇所施之宜，上禮施報。蘇轍以無為而無以為者可謂無為，仁以無以為為勝，義以有以為為功，禮齊民之極而刑罰甲兵起。吳澄以道無用於為，仁則有用於為；德雖為之而無用於為，過於仁之為之而有以為；上禮在義之上，攘、仍皆訓詁。憨山以上德無恃為之心，上仁雖為而無恃為之心，上義則恃之，上禮以虛名相尚而莫應。魏源以上德近乎道故無為而無不為，上仁近乎德故為之而無以為，上義為真下德，上禮又下。王夫之以德仁義禮皆可名而不常，唯先戒其前者能不德而德。諸家或以心迹、或以功用、或以世降分判，大旨謂仁義禮愈降愈離於無為。", "introTrad": "河上公以上德法道安靜、無以名號為；下德為教令施政事、以為己取名號；上仁功成事立而無以執為；上義動作以為己；上禮制度威儀，禮煩則攘臂相仍。王弼以無以為者無所偏為，仁義禮節皆下德；上仁愛無所偏私，上義忿枉祐直，上禮校責往來而忿怒生。成玄英以無為即為，上仁慈而不責報，上義裁非而事涉有為，上禮賤素貴華而不能應物。唐玄宗御注以無為非徇無為之美，上仁行仁而忘仁，上義心迹俱有為，上禮尚往來而不應則攘臂；御疏以心迹有無申之。嚴遵以上仁加恩愛而禪聖賢，上義制有民而傳子孫，上禮節事原而失人心。李榮以上用無為以化下，仁兼愛、義賞罰、禮煩則亂。陸希聲以上德用法自然，下德用法無為；仁以無以為勝，義以有以為功；禮以防爭反起爭。呂惠卿以上德率德之自然，上仁無所事仁，上義擇所施之宜，上禮施報。蘇轍以無為而無以為者可謂無為，仁以無以為為勝，義以有以為為功，禮齊民之極而刑罰甲兵起。吳澄以道無用於為，仁則有用於為；德雖為之而無用於為，過於仁之為之而有以為；上禮在義之上，攘、仍皆訓詁。憨山以上德無恃為之心，上仁雖為而無恃為之心，上義則恃之，上禮以虛名相尚而莫應。魏源以上德近乎道故無為而無不為，上仁近乎德故為之而無以為，上義為真下德，上禮又下。王夫之以德仁義禮皆可名而不常，唯先戒其前者能不德而德。諸家或以心迹、或以功用、或以世降分判，大旨謂仁義禮愈降愈離於無為。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "上德法道安靜；上仁功成無執；上義動作以為己；上禮禮煩而攘臂。", "thesisTrad": "上德法道安靜；上仁功成無執；上義動作以為己；上禮禮煩而攘臂。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "上德法道安静；上仁功成无执；上义动作以为己；上礼礼烦而攘臂。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "無以為者無所偏為，仁義禮節皆下德；上禮校責往來而忿怒生。", "thesisTrad": "無以為者無所偏為，仁義禮節皆下德；上禮校責往來而忿怒生。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "无以为者无所偏为，仁义礼节皆下德；上礼校责往来而忿怒生。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "無為即為；上仁慈而不責報，上義裁非，上禮不能應物。", "thesisTrad": "無為即為；上仁慈而不責報，上義裁非，上禮不能應物。", "noteIds": [ "c014", "c015", "c016" ], "workTypeSimp": "疏", "thesisSimp": "无为即为；上仁慈而不责报，上义裁非，上礼不能应物。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "上德無為非徇無為之美；上義心迹俱有為；上禮不應則攘臂。", "thesisTrad": "上德無為非徇無為之美；上義心迹俱有為；上禮不應則攘臂。", "noteIds": [ "c022", "c023" ], "workTypeSimp": "御注", "thesisSimp": "上德无为非徇无为之美；上义心迹俱有为；上礼不应则攘臂。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "上仁加恩愛而禪聖賢；上義制有民而傳子孫；上禮節事原而失人心。", "thesisTrad": "上仁加恩愛而禪聖賢；上義制有民而傳子孫；上禮節事原而失人心。", "noteIds": [ "c029" ], "workTypeSimp": "指归", "thesisSimp": "上仁加恩爱而禅圣贤；上义制有民而传子孙；上礼节事原而失人心。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "上用無為以化下；仁兼愛、義賞罰、禮煩則亂。", "thesisTrad": "上用無為以化下；仁兼愛、義賞罰、禮煩則亂。", "noteIds": [ "c033", "c034" ], "workTypeSimp": "注", "thesisSimp": "上用无为以化下；仁兼爱、义赏罚、礼烦则乱。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "上德用法自然，下德用法無為；仁以無以為勝，禮以防爭反起爭。", "thesisTrad": "上德用法自然，下德用法無為；仁以無以為勝，禮以防爭反起爭。", "noteIds": [ "c038" ], "workTypeSimp": "传", "thesisSimp": "上德用法自然，下德用法无为；仁以无以为胜，礼以防争反起争。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "上德率德之自然；上仁無所事仁；上義擇所施；上禮施報。", "thesisTrad": "上德率德之自然；上仁無所事仁；上義擇所施；上禮施報。", "noteIds": [ "c039" ], "workTypeSimp": "传", "thesisSimp": "上德率德之自然；上仁无所事仁；上义择所施；上礼施报。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "無為而無以為者可謂無為；禮齊民之極而刑罰甲兵起。", "thesisTrad": "無為而無以為者可謂無為；禮齊民之極而刑罰甲兵起。", "noteIds": [ "c041", "c042" ], "workTypeSimp": "解", "thesisSimp": "无为而无以为者可谓无为；礼齐民之极而刑罚甲兵起。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道無用於為，仁則有用於為；上禮在義之上，攘、仍皆訓詁。", "thesisTrad": "道無用於為，仁則有用於為；上禮在義之上，攘、仍皆訓詁。", "noteIds": [ "c046", "c047", "c048" ], "workTypeSimp": "注", "thesisSimp": "道无用于为，仁则有用于为；上礼在义之上，攘、仍皆训诂。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "上德無恃為之心，上仁亦然；上義則恃之，上禮以虛名相尚。", "thesisTrad": "上德無恃為之心，上仁亦然；上義則恃之，上禮以虛名相尚。", "noteIds": [ "c051" ], "workTypeSimp": "解", "thesisSimp": "上德无恃为之心，上仁亦然；上义则恃之，上礼以虚名相尚。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "上德近乎道故無為而無不為，上仁近乎德，上義為真下德。", "thesisTrad": "上德近乎道故無為而無不為，上仁近乎德，上義為真下德。", "noteIds": [ "c052" ], "workTypeSimp": "本义", "thesisSimp": "上德近乎道故无为而无不为，上仁近乎德，上义为真下德。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "德仁義禮皆可名而不常，唯先戒其前者能不德而德。", "thesisTrad": "德仁義禮皆可名而不常，唯先戒其前者能不德而德。", "noteIds": [ "c053" ], "workTypeSimp": "衍", "thesisSimp": "德仁义礼皆可名而不常，唯先戒其前者能不德而德。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以法道安靜、無以名號為分釋上德與下德。", "textTrad": "河上公以法道安靜、無以名號為分釋上德與下德。", "relationSimp": "立论", "textSimp": "河上公以法道安静、无以名号为分释上德与下德。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "王弼以「無所偏為」界定無以為，仁義禮節一概歸入下德。", "textTrad": "王弼以「無所偏為」界定無以為，仁義禮節一概歸入下德。", "relationSimp": "注", "textSimp": "王弼以「无所偏为」界定无以为，仁义礼节一概归入下德。" }, { "noteId": "c014", "relation": "疏", "relationTrad": "疏", "text": "成玄英以「為即無為」疏上德，心迹之別開始成為判準。", "textTrad": "成玄英以「為即無為」疏上德，心迹之別開始成為判準。", "relationSimp": "疏", "textSimp": "成玄英以「为即无为」疏上德，心迹之别开始成为判准。" }, { "noteId": "c022", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「心迹俱無為」與「心迹俱有為」分判上德、上義。", "textTrad": "唐玄宗以「心迹俱無為」與「心迹俱有為」分判上德、上義。", "relationSimp": "御注", "textSimp": "唐玄宗以「心迹俱无为」与「心迹俱有为」分判上德、上义。" }, { "noteId": "c033", "relation": "注", "relationTrad": "注", "text": "李榮以用釋無以為，把上下德收為澆淳之化。", "textTrad": "李榮以用釋無以為，把上下德收為澆淳之化。", "relationSimp": "注", "textSimp": "李荣以用释无以为，把上下德收为浇淳之化。" }, { "noteId": "c029", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以仁、義、禮三段鋪陳，德性逐層外落。", "textTrad": "嚴遵以仁、義、禮三段鋪陳，德性逐層外落。", "relationSimp": "指归", "textSimp": "严遵以仁、义、礼三段铺陈，德性逐层外落。" }, { "noteId": "c039", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以「無所事仁」「擇所施之宜」「施報」三語判仁義禮。", "textTrad": "呂惠卿以「無所事仁」「擇所施之宜」「施報」三語判仁義禮。", "relationSimp": "传", "textSimp": "吕惠卿以「无所事仁」「择所施之宜」「施报」三语判仁义礼。" }, { "noteId": "c051", "relation": "解", "relationTrad": "解", "text": "憨山以恃為之心之有無，說明仁義禮何以愈下。", "textTrad": "憨山以恃為之心之有無，說明仁義禮何以愈下。", "relationSimp": "解", "textSimp": "憨山以恃为之心之有无，说明仁义礼何以愈下。" } ], "nameSimp": "上德无为而无以为；上仁、上义、上礼", "questionSimp": "「无为」「无以为」「有以为」如何分判？仁义礼为何逐层下降？", "introSimp": "河上公以上德法道安静、无以名号为；下德为教令施政事、以为己取名号；上仁功成事立而无以执为；上义动作以为己；上礼制度威仪，礼烦则攘臂相仍。王弼以无以为者无所偏为，仁义礼节皆下德；上仁爱无所偏私，上义忿枉祐直，上礼校责往来而忿怒生。成玄英以无为即为，上仁慈而不责报，上义裁非而事涉有为，上礼贱素贵华而不能应物。唐玄宗御注以无为非徇无为之美，上仁行仁而忘仁，上义心迹俱有为，上礼尚往来而不应则攘臂；御疏以心迹有无申之。严遵以上仁加恩爱而禅圣贤，上义制有民而传子孙，上礼节事原而失人心。李荣以上用无为以化下，仁兼爱、义赏罚、礼烦则乱。陆希声以上德用法自然，下德用法无为；仁以无以为胜，义以有以为功；礼以防争反起争。吕惠卿以上德率德之自然，上仁无所事仁，上义择所施之宜，上礼施报。苏辙以无为而无以为者可谓无为，仁以无以为为胜，义以有以为为功，礼齐民之极而刑罚甲兵起。吴澄以道无用于为，仁则有用于为；德虽为之而无用于为，过于仁之为之而有以为；上礼在义之上，攘、仍皆训诂。憨山以上德无恃为之心，上仁虽为而无恃为之心，上义则恃之，上礼以虚名相尚而莫应。魏源以上德近乎道故无为而无不为，上仁近乎德故为之而无以为，上义为真下德，上礼又下。王夫之以德仁义礼皆可名而不常，唯先戒其前者能不德而德。诸家或以心迹、或以功用、或以世降分判，大旨谓仁义礼愈降愈离于无为。" }, { "id": "shi-dao-er-hou-de-shi-de-er-hou-ren-shi-ren-er-hou-yi-shi-yi-er-hou-li", "name": "失道而後德…夫禮者，忠信之薄，而亂之首", "nameTrad": "失道而後德…夫禮者，忠信之薄，而亂之首", "question": "道德仁義禮是依次生成，還是依次失落？禮為何既是治亂之具，又為亂之首？", "questionTrad": "道德仁義禮是依次生成，還是依次失落？禮為何既是治亂之具，又為亂之首？", "intro": "河上公以道衰而德化生、德衰而仁愛見、仁衰而分義明、義衰而施禮聘；禮廢本治末，忠信日衰，故為亂首。王弼以失道而後德，失用之母則貴博施、貴正直、貴飾敬；禮始首於忠信不篤，仁義發於內猶偽，況務外飾。成玄英以道化斯隱、下德方見，仁恩繼之、義起、禮節文，浮偽已甚，更資昏亂之首。唐玄宗以失道者失上德，道德仁義皆時俗夷險之名、適時之用；禮以防亂而為理亂之首，非道德之正。嚴遵以道為元始，道失德次、德失仁次、仁失義次、義失禮次、禮失亂次；禮為治之末、亂之元。李榮以玄古淳和、此風既散，謚號乃興，親惠情生、賞罰理人，終至君欺臣誑；忠信已薄，以禮理之，轉增邪亂。陸希聲以失於上德、法乎無為，仁功見、義明、禮立；忠信衰於中而禍亂兆，故制禮以防亂，禮居亂之首。呂惠卿以禮相責望，忠信自此薄、亂爭自此起；禮所以治亂適所以首亂。蘇轍以忠信無禮則不見，禮立而忠信之美發越於外，其中無餘；順之則治、違之則亂。吳澄以忠信為德之厚，一降仁、再降義、三降禮而薄；禮欲理而不亂，適以基亂。憨山以仁義出於不德，禮以虛名相尚，莫之應則攘臂，故為忠信之薄、亂之首。魏源以仁義禮智皆下德，禮又德之下者。王夫之以出而逾華、反而逾薄，德仁義禮皆可名而不常。諸家多主世降道衰、禮為救弊之末，故雖為治具而適為亂首。", "introTrad": "河上公以道衰而德化生、德衰而仁愛見、仁衰而分義明、義衰而施禮聘；禮廢本治末，忠信日衰，故為亂首。王弼以失道而後德，失用之母則貴博施、貴正直、貴飾敬；禮始首於忠信不篤，仁義發於內猶偽，況務外飾。成玄英以道化斯隱、下德方見，仁恩繼之、義起、禮節文，浮偽已甚，更資昏亂之首。唐玄宗以失道者失上德，道德仁義皆時俗夷險之名、適時之用；禮以防亂而為理亂之首，非道德之正。嚴遵以道為元始，道失德次、德失仁次、仁失義次、義失禮次、禮失亂次；禮為治之末、亂之元。李榮以玄古淳和、此風既散，謚號乃興，親惠情生、賞罰理人，終至君欺臣誑；忠信已薄，以禮理之，轉增邪亂。陸希聲以失於上德、法乎無為，仁功見、義明、禮立；忠信衰於中而禍亂兆，故制禮以防亂，禮居亂之首。呂惠卿以禮相責望，忠信自此薄、亂爭自此起；禮所以治亂適所以首亂。蘇轍以忠信無禮則不見，禮立而忠信之美發越於外，其中無餘；順之則治、違之則亂。吳澄以忠信為德之厚，一降仁、再降義、三降禮而薄；禮欲理而不亂，適以基亂。憨山以仁義出於不德，禮以虛名相尚，莫之應則攘臂，故為忠信之薄、亂之首。魏源以仁義禮智皆下德，禮又德之下者。王夫之以出而逾華、反而逾薄，德仁義禮皆可名而不常。諸家多主世降道衰、禮為救弊之末，故雖為治具而適為亂首。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "道衰德化生，德衰仁愛見；禮廢本治末，故為亂首。", "thesisTrad": "道衰德化生，德衰仁愛見；禮廢本治末，故為亂首。", "noteIds": [ "c003", "c004" ], "workTypeSimp": "注", "thesisSimp": "道衰德化生，德衰仁爱见；礼废本治末，故为乱首。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "失用之母則貴博施、貴正直、貴飾敬；禮始首於忠信不篤。", "thesisTrad": "失用之母則貴博施、貴正直、貴飾敬；禮始首於忠信不篤。", "noteIds": [ "c010", "c011" ], "workTypeSimp": "注", "thesisSimp": "失用之母则贵博施、贵正直、贵饰敬；礼始首于忠信不笃。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "道化斯隱、下德方見，禮節文而浮偽已甚，更資昏亂之首。", "thesisTrad": "道化斯隱、下德方見，禮節文而浮偽已甚，更資昏亂之首。", "noteIds": [ "c017" ], "workTypeSimp": "疏", "thesisSimp": "道化斯隐、下德方见，礼节文而浮伪已甚，更资昏乱之首。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "失道者失上德；禮以防亂而為理亂之首，非道德之正。", "thesisTrad": "失道者失上德；禮以防亂而為理亂之首，非道德之正。", "noteIds": [ "c024", "c025" ], "workTypeSimp": "御注", "thesisSimp": "失道者失上德；礼以防乱而为理乱之首，非道德之正。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "道失德次、德失仁次、仁失義次、義失禮次、禮失亂次；禮為治之末、亂之元。", "thesisTrad": "道失德次、德失仁次、仁失義次、義失禮次、禮失亂次；禮為治之末、亂之元。", "noteIds": [ "c030" ], "workTypeSimp": "指归", "thesisSimp": "道失德次、德失仁次、仁失义次、义失礼次、礼失乱次；礼为治之末、乱之元。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "玄古淳和既散，謚號乃興，忠信已薄，以禮理之轉增邪亂。", "thesisTrad": "玄古淳和既散，謚號乃興，忠信已薄，以禮理之轉增邪亂。", "noteIds": [ "c035" ], "workTypeSimp": "注", "thesisSimp": "玄古淳和既散，谥号乃兴，忠信已薄，以礼理之转增邪乱。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "失於上德、法乎無為；忠信衰而禍亂兆，故制禮以防亂，禮居亂之首。", "thesisTrad": "失於上德、法乎無為；忠信衰而禍亂兆，故制禮以防亂，禮居亂之首。", "noteIds": [ "c038" ], "workTypeSimp": "传", "thesisSimp": "失于上德、法乎无为；忠信衰而祸乱兆，故制礼以防乱，礼居乱之首。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "禮相責望則忠信薄、亂爭起；禮所以治亂適所以首亂。", "thesisTrad": "禮相責望則忠信薄、亂爭起；禮所以治亂適所以首亂。", "noteIds": [ "c039" ], "workTypeSimp": "传", "thesisSimp": "礼相责望则忠信薄、乱争起；礼所以治乱适所以首乱。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "禮立而忠信之美發越於外，其中無餘；順治違亂，故曰亂之首。", "thesisTrad": "禮立而忠信之美發越於外，其中無餘；順治違亂，故曰亂之首。", "noteIds": [ "c043" ], "workTypeSimp": "解", "thesisSimp": "礼立而忠信之美发越于外，其中无余；顺治违乱，故曰乱之首。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "忠信為德之厚，一降仁、再降義、三降禮而薄；禮適以基亂。", "thesisTrad": "忠信為德之厚，一降仁、再降義、三降禮而薄；禮適以基亂。", "noteIds": [ "c049" ], "workTypeSimp": "注", "thesisSimp": "忠信为德之厚，一降仁、再降义、三降礼而薄；礼适以基乱。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "仁義出於不德，禮以虛名相尚，故為忠信之薄、亂之首。", "thesisTrad": "仁義出於不德，禮以虛名相尚，故為忠信之薄、亂之首。", "noteIds": [ "c051" ], "workTypeSimp": "解", "thesisSimp": "仁义出于不德，礼以虚名相尚，故为忠信之薄、乱之首。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "仁義禮智皆下德，禮又德之下者。", "thesisTrad": "仁義禮智皆下德，禮又德之下者。", "noteIds": [ "c052" ], "workTypeSimp": "本义", "thesisSimp": "仁义礼智皆下德，礼又德之下者。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "出而逾華、反而逾薄，德仁義禮皆可名而不常。", "thesisTrad": "出而逾華、反而逾薄，德仁義禮皆可名而不常。", "noteIds": [ "c053" ], "workTypeSimp": "衍", "thesisSimp": "出而逾华、反而逾薄，德仁义礼皆可名而不常。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公以道衰、德衰、仁衰、義衰四階段立世降之序。", "textTrad": "河上公以道衰、德衰、仁衰、義衰四階段立世降之序。", "relationSimp": "立论", "textSimp": "河上公以道衰、德衰、仁衰、义衰四阶段立世降之序。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "王弼以「失用之母」解釋德仁義禮的依次失落。", "textTrad": "王弼以「失用之母」解釋德仁義禮的依次失落。", "relationSimp": "注", "textSimp": "王弼以「失用之母」解释德仁义礼的依次失落。" }, { "noteId": "c017", "relation": "疏", "relationTrad": "疏", "text": "成玄英以道化隱、仁恩繼、義起、禮節文，浮偽至極。", "textTrad": "成玄英以道化隱、仁恩繼、義起、禮節文，浮偽至極。", "relationSimp": "疏", "textSimp": "成玄英以道化隐、仁恩继、义起、礼节文，浮伪至极。" }, { "noteId": "c024", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「時俗夷險之名」化解世降，強調適時之用。", "textTrad": "唐玄宗以「時俗夷險之名」化解世降，強調適時之用。", "relationSimp": "御注", "textSimp": "唐玄宗以「时俗夷险之名」化解世降，强调适时之用。" }, { "noteId": "c031", "relation": "注", "relationTrad": "注", "text": "李榮以謚號興、親惠生、賞罰用鋪陳澆漓，禮反增亂。", "textTrad": "李榮以謚號興、親惠生、賞罰用鋪陳澆漓，禮反增亂。", "relationSimp": "注", "textSimp": "李荣以谥号兴、亲惠生、赏罚用铺陈浇漓，礼反增乱。" }, { "noteId": "c030", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「禮失而亂次之」直承，禮為治末亂元。", "textTrad": "嚴遵以「禮失而亂次之」直承，禮為治末亂元。", "relationSimp": "指归", "textSimp": "严遵以「礼失而乱次之」直承，礼为治末乱元。" }, { "noteId": "c043", "relation": "解", "relationTrad": "解", "text": "蘇轍以忠信發越於外、其中無餘，說禮之為薄。", "textTrad": "蘇轍以忠信發越於外、其中無餘，說禮之為薄。", "relationSimp": "解", "textSimp": "苏辙以忠信发越于外、其中无余，说礼之为薄。" }, { "noteId": "c049", "relation": "注", "relationTrad": "注", "text": "吳澄以木之根榦枝葉華喻六位，禮葉薄而智華虛。", "textTrad": "吳澄以木之根榦枝葉華喻六位，禮葉薄而智華虛。", "relationSimp": "注", "textSimp": "吴澄以木之根干枝叶华喻六位，礼叶薄而智华虚。" } ], "nameSimp": "失道而后德…夫礼者，忠信之薄，而乱之首", "questionSimp": "道德仁义礼是依次生成，还是依次失落？礼为何既是治乱之具，又为乱之首？", "introSimp": "河上公以道衰而德化生、德衰而仁爱见、仁衰而分义明、义衰而施礼聘；礼废本治末，忠信日衰，故为乱首。王弼以失道而后德，失用之母则贵博施、贵正直、贵饰敬；礼始首于忠信不笃，仁义发于内犹伪，况务外饰。成玄英以道化斯隐、下德方见，仁恩继之、义起、礼节文，浮伪已甚，更资昏乱之首。唐玄宗以失道者失上德，道德仁义皆时俗夷险之名、适时之用；礼以防乱而为理乱之首，非道德之正。严遵以道为元始，道失德次、德失仁次、仁失义次、义失礼次、礼失乱次；礼为治之末、乱之元。李荣以玄古淳和、此风既散，谥号乃兴，亲惠情生、赏罚理人，终至君欺臣诳；忠信已薄，以礼理之，转增邪乱。陆希声以失于上德、法乎无为，仁功见、义明、礼立；忠信衰于中而祸乱兆，故制礼以防乱，礼居乱之首。吕惠卿以礼相责望，忠信自此薄、乱争自此起；礼所以治乱适所以首乱。苏辙以忠信无礼则不见，礼立而忠信之美发越于外，其中无余；顺之则治、违之则乱。吴澄以忠信为德之厚，一降仁、再降义、三降礼而薄；礼欲理而不乱，适以基乱。憨山以仁义出于不德，礼以虚名相尚，莫之应则攘臂，故为忠信之薄、乱之首。魏源以仁义礼智皆下德，礼又德之下者。王夫之以出而逾华、反而逾薄，德仁义礼皆可名而不常。诸家多主世降道衰、礼为救弊之末，故虽为治具而适为乱首。" }, { "id": "qian-shi-zhe-dao-zhi-hua-da-zhang-fu-chu-hou", "name": "前識者，道之華，而愚之始；大丈夫處其厚…去彼取此", "nameTrad": "前識者，道之華，而愚之始；大丈夫處其厚…去彼取此", "question": "前識為何是道之華、愚之始？大丈夫「去彼取此」取捨的是什麼？", "questionTrad": "前識為何是道之華、愚之始？大丈夫「去彼取此」取捨的是什麼？", "intro": "河上公以不知而言知為前識，失道之實、得道之華，為愚闇之倡始；大丈夫處敦樸忠信、去華薄。王弼以前識即下德之倫，竭聰明、役智力，識道之華而愚之首；大丈夫守母存子、崇本舉末。成玄英以不知而強知曰前識，既非大智慧源，乃愚癡之始；大丈夫懷道德之厚、去前識之華。唐玄宗以前識在性識之前而制檢外之禮，失禮意者愚昧之始；大丈夫處無為之厚、退禮義之華，御疏以二際俱泯申之。嚴遵以前識為預設然，道之華、德之末，非無窮之術；大丈夫體道抱德、去彼取此。李榮以先知仁義者識華不識實，知禮非上智之基乃下愚之始；大丈夫取道德厚實、去仁義華薄。陸希聲以前識即智，智為先見之明；仁義禮智皆適時之用，大丈夫處道德之本、不滯禮智之末。呂惠卿以前識所以用智乃所以始愚；大丈夫忘仁義、絕禮學、遺智慧而志於道德之大全。蘇轍以役智求識而偶有見，不知至愚之自是始；大丈夫去彼取此。吳澄以前識猶先知智，智欲哲而適以肇愚；大丈夫處厚實、去薄華。憨山以前識即蚤智，君子用之成名、小人用之殺身；大丈夫處厚務實。魏源以前識者道之華，大丈夫處厚實、去華薄。王夫之以不以識之銳抵天下之巇，唯先戒其前者能不德而德。諸家多以前識為智巧之蔽，大丈夫則捨華薄而取厚實。", "introTrad": "河上公以不知而言知為前識，失道之實、得道之華，為愚闇之倡始；大丈夫處敦樸忠信、去華薄。王弼以前識即下德之倫，竭聰明、役智力，識道之華而愚之首；大丈夫守母存子、崇本舉末。成玄英以不知而強知曰前識，既非大智慧源，乃愚癡之始；大丈夫懷道德之厚、去前識之華。唐玄宗以前識在性識之前而制檢外之禮，失禮意者愚昧之始；大丈夫處無為之厚、退禮義之華，御疏以二際俱泯申之。嚴遵以前識為預設然，道之華、德之末，非無窮之術；大丈夫體道抱德、去彼取此。李榮以先知仁義者識華不識實，知禮非上智之基乃下愚之始；大丈夫取道德厚實、去仁義華薄。陸希聲以前識即智，智為先見之明；仁義禮智皆適時之用，大丈夫處道德之本、不滯禮智之末。呂惠卿以前識所以用智乃所以始愚；大丈夫忘仁義、絕禮學、遺智慧而志於道德之大全。蘇轍以役智求識而偶有見，不知至愚之自是始；大丈夫去彼取此。吳澄以前識猶先知智，智欲哲而適以肇愚；大丈夫處厚實、去薄華。憨山以前識即蚤智，君子用之成名、小人用之殺身；大丈夫處厚務實。魏源以前識者道之華，大丈夫處厚實、去華薄。王夫之以不以識之銳抵天下之巇，唯先戒其前者能不德而德。諸家多以前識為智巧之蔽，大丈夫則捨華薄而取厚實。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "前識失道之實、得道之華，為愚闇之倡始；大丈夫處敦樸忠信。", "thesisTrad": "前識失道之實、得道之華，為愚闇之倡始；大丈夫處敦樸忠信。", "noteIds": [ "c004", "c005", "c006" ], "workTypeSimp": "注", "thesisSimp": "前识失道之实、得道之华，为愚暗之倡始；大丈夫处敦朴忠信。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "前識即下德之倫，識道之華而愚之首；大丈夫守母存子、崇本舉末。", "thesisTrad": "前識即下德之倫，識道之華而愚之首；大丈夫守母存子、崇本舉末。", "noteIds": [ "c011", "c012" ], "workTypeSimp": "注", "thesisSimp": "前识即下德之伦，识道之华而愚之首；大丈夫守母存子、崇本举末。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "不知而強知曰前識，乃愚癡之始；大丈夫懷道德之厚、去前識之華。", "thesisTrad": "不知而強知曰前識，乃愚癡之始；大丈夫懷道德之厚、去前識之華。", "noteIds": [ "c018", "c019" ], "workTypeSimp": "疏", "thesisSimp": "不知而强知曰前识，乃愚痴之始；大丈夫怀道德之厚、去前识之华。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "前識在性識之前而制檢外之禮，失禮意者愚昧之始；大丈夫處無為之厚。", "thesisTrad": "前識在性識之前而制檢外之禮，失禮意者愚昧之始；大丈夫處無為之厚。", "noteIds": [ "c024", "c025", "c026", "c027" ], "workTypeSimp": "御注", "thesisSimp": "前识在性识之前而制检外之礼，失礼意者愚昧之始；大丈夫处无为之厚。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "前識為預設然，道之華、德之末；大丈夫體道抱德、去彼取此。", "thesisTrad": "前識為預設然，道之華、德之末；大丈夫體道抱德、去彼取此。", "noteIds": [ "c030", "c031" ], "workTypeSimp": "指归", "thesisSimp": "前识为预设然，道之华、德之末；大丈夫体道抱德、去彼取此。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "先知仁義者識華不識實；大丈夫取道德厚實、去仁義華薄。", "thesisTrad": "先知仁義者識華不識實；大丈夫取道德厚實、去仁義華薄。", "noteIds": [ "c036", "c037" ], "workTypeSimp": "注", "thesisSimp": "先知仁义者识华不识实；大丈夫取道德厚实、去仁义华薄。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "前識即智；大丈夫處道德之本、不滯禮智之末。", "thesisTrad": "前識即智；大丈夫處道德之本、不滯禮智之末。", "noteIds": [ "c038" ], "workTypeSimp": "传", "thesisSimp": "前识即智；大丈夫处道德之本、不滞礼智之末。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "前識所以用智乃所以始愚；大丈夫志於道德之大全。", "thesisTrad": "前識所以用智乃所以始愚；大丈夫志於道德之大全。", "noteIds": [ "c039" ], "workTypeSimp": "传", "thesisSimp": "前识所以用智乃所以始愚；大丈夫志于道德之大全。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "役智求識而偶有見，至愚自是始；大丈夫去彼取此。", "thesisTrad": "役智求識而偶有見，至愚自是始；大丈夫去彼取此。", "noteIds": [ "c043", "c044" ], "workTypeSimp": "解", "thesisSimp": "役智求识而偶有见，至愚自是始；大丈夫去彼取此。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "前識猶先知智，智欲哲而適以肇愚；大丈夫處厚實、去薄華。", "thesisTrad": "前識猶先知智，智欲哲而適以肇愚；大丈夫處厚實、去薄華。", "noteIds": [ "c049", "c050" ], "workTypeSimp": "注", "thesisSimp": "前识犹先知智，智欲哲而适以肇愚；大丈夫处厚实、去薄华。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "前識即蚤智，君子用之成名、小人用之殺身；大丈夫處厚務實。", "thesisTrad": "前識即蚤智，君子用之成名、小人用之殺身；大丈夫處厚務實。", "noteIds": [ "c051" ], "workTypeSimp": "解", "thesisSimp": "前识即蚤智，君子用之成名、小人用之杀身；大丈夫处厚务实。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "前識者道之華；大丈夫處厚實、去華薄。", "thesisTrad": "前識者道之華；大丈夫處厚實、去華薄。", "noteIds": [ "c052" ], "workTypeSimp": "本义", "thesisSimp": "前识者道之华；大丈夫处厚实、去华薄。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "不以識之銳抵天下之巇，唯先戒其前者能不德而德。", "thesisTrad": "不以識之銳抵天下之巇，唯先戒其前者能不德而德。", "noteIds": [ "c053" ], "workTypeSimp": "衍", "thesisSimp": "不以识之锐抵天下之巇，唯先戒其前者能不德而德。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公以「不知而言知」釋前識，華實之辨由此立。", "textTrad": "河上公以「不知而言知」釋前識，華實之辨由此立。", "relationSimp": "立论", "textSimp": "河上公以「不知而言知」释前识，华实之辨由此立。" }, { "noteId": "c011", "relation": "注", "relationTrad": "注", "text": "王弼以前識為下德之倫，役智力而愈喪篤實。", "textTrad": "王弼以前識為下德之倫，役智力而愈喪篤實。", "relationSimp": "注", "textSimp": "王弼以前识为下德之伦，役智力而愈丧笃实。" }, { "noteId": "c018", "relation": "疏", "relationTrad": "疏", "text": "成玄英以「識在知前」疏前識，判為華偽、愚癡之始。", "textTrad": "成玄英以「識在知前」疏前識，判為華偽、愚癡之始。", "relationSimp": "疏", "textSimp": "成玄英以「识在知前」疏前识，判为华伪、愚痴之始。" }, { "noteId": "c026", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「處無為之事、退禮義之行」說大丈夫之取捨。", "textTrad": "唐玄宗以「處無為之事、退禮義之行」說大丈夫之取捨。", "relationSimp": "御注", "textSimp": "唐玄宗以「处无为之事、退礼义之行」说大丈夫之取舍。" }, { "noteId": "c036", "relation": "注", "relationTrad": "注", "text": "李榮以「識華不識實」判前識，知禮為下愚之始。", "textTrad": "李榮以「識華不識實」判前識，知禮為下愚之始。", "relationSimp": "注", "textSimp": "李荣以「识华不识实」判前识，知礼为下愚之始。" }, { "noteId": "c037", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以大丈夫體道抱德、求諸己作結，取捨歸於修身。", "textTrad": "嚴遵以大丈夫體道抱德、求諸己作結，取捨歸於修身。", "relationSimp": "指归", "textSimp": "严遵以大丈夫体道抱德、求诸己作结，取舍归于修身。" }, { "noteId": "c044", "relation": "解", "relationTrad": "解", "text": "蘇轍以鄙夫喜薄遺厚、采華棄實反襯大丈夫。", "textTrad": "蘇轍以鄙夫喜薄遺厚、采華棄實反襯大丈夫。", "relationSimp": "解", "textSimp": "苏辙以鄙夫喜薄遗厚、采华弃实反衬大丈夫。" }, { "noteId": "c050", "relation": "注", "relationTrad": "注", "text": "吳澄以「貴德不尚禮、體道不用智」總結去取。", "textTrad": "吳澄以「貴德不尚禮、體道不用智」總結去取。", "relationSimp": "注", "textSimp": "吴澄以「贵德不尚礼、体道不用智」总结去取。" }, { "noteId": "c053", "relation": "衍", "relationTrad": "衍", "text": "王夫之以「先戒其前」收束，能不德而德、無為以為。", "textTrad": "王夫之以「先戒其前」收束，能不德而德、無為以為。", "relationSimp": "衍", "textSimp": "王夫之以「先戒其前」收束，能不德而德、无为以为。" } ], "nameSimp": "前识者，道之华，而愚之始；大丈夫处其厚…去彼取此", "questionSimp": "前识为何是道之华、愚之始？大丈夫「去彼取此」取舍的是什么？", "introSimp": "河上公以不知而言知为前识，失道之实、得道之华，为愚暗之倡始；大丈夫处敦朴忠信、去华薄。王弼以前识即下德之伦，竭聪明、役智力，识道之华而愚之首；大丈夫守母存子、崇本举末。成玄英以不知而强知曰前识，既非大智慧源，乃愚痴之始；大丈夫怀道德之厚、去前识之华。唐玄宗以前识在性识之前而制检外之礼，失礼意者愚昧之始；大丈夫处无为之厚、退礼义之华，御疏以二际俱泯申之。严遵以前识为预设然，道之华、德之末，非无穷之术；大丈夫体道抱德、去彼取此。李荣以先知仁义者识华不识实，知礼非上智之基乃下愚之始；大丈夫取道德厚实、去仁义华薄。陆希声以前识即智，智为先见之明；仁义礼智皆适时之用，大丈夫处道德之本、不滞礼智之末。吕惠卿以前识所以用智乃所以始愚；大丈夫忘仁义、绝礼学、遗智慧而志于道德之大全。苏辙以役智求识而偶有见，不知至愚之自是始；大丈夫去彼取此。吴澄以前识犹先知智，智欲哲而适以肇愚；大丈夫处厚实、去薄华。憨山以前识即蚤智，君子用之成名、小人用之杀身；大丈夫处厚务实。魏源以前识者道之华，大丈夫处厚实、去华薄。王夫之以不以识之锐抵天下之巇，唯先戒其前者能不德而德。诸家多以前识为智巧之蔽，大丈夫则舍华薄而取厚实。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.901Z", "keyPrefix": "laozi-38", "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": "dejing", "order": 2, "title": "德經", "titleSimp": "德经" }, "chapter": { "id": "laozi-38", "slug": "38", "order": 38, "title": "第三十八章", "titleSimp": "第三十八章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「上德不德，是以有德」發端，九句遞降：上德不德、下德不失德；上德無為而無以為、下德為之而有以為；上仁、上義、上禮逐層下降，禮至攘臂而扔之；失道而後德、失德而後仁、失仁而後義、失義而後禮；禮為忠信之薄、亂之首，前識為道之華、愚之始；末以「大丈夫處其厚，不居其薄；處其實，不居其華」「去彼取此」收束。十三家注疏並觀：河上公以德有上下，上德法道安靜、不以德教民，下德為教令施政事，仁義禮依次衰薄，禮煩則攘臂相仍，前識失道之實、得道之華，大丈夫處敦樸忠信而去華薄；王弼以德者得也，上德唯道是用、不德其德，下德立善治物而德名有焉，無以為者無所偏為，仁義禮節皆下德，失道而後德，禮為忠信之薄，前識即下德之倫，守母以存子、崇本以舉末；成玄英以境智冥會、得失兼忘為上德，執德不忘為下德，無為即為，仁慈善、義裁非、禮威儀，禮為浮偽之始，大丈夫懷道德之厚而去仁義之華；唐玄宗御注以德為道之用、淳醨故有上下，上德無為非徇無為之美，下德心無為而迹有為，仁義禮皆下德，禮為理亂之首，前識在性識之前而制檢外之禮，御疏申之；嚴遵以《指歸》鋪陳上德之君體道存神、德歸萬物皆曰自然，下德體德而行、德流萬物復反其君，仁義禮三段遞降，禮為治之末、亂之元，前識為道之華、德之末，大丈夫體道抱德、去彼取此；李榮以古之皇道宅太虛、凝至一，成功不居故不德，下德恃德伐功，以用釋無以為，仁兼愛、義賞罰、禮煩則亂，前識識華不識實；陸希聲以上德合道不以德稱、下德失道而同於德，仁義禮智皆適時之用，禮以防爭而反起爭，大丈夫處道德之本、不滯禮智之末；呂惠卿以上德以無得為得、下德以不失為得，上德無為率德之自然，仁無所事仁、義擇所施之宜、禮施報，禮所以治亂適所以首亂，前識所以用智乃所以始愚，大丈夫忘仁義、絕禮學、遺智慧而志於道德之大全；蘇轍以聖人縱心所欲不逾矩、非有意於德而德自足，下德勉强求不失，禮為齊民之極而其弊刑罰甲兵，忠信無禮則不見，前識役智求識而偶有見；吳澄以道與仁、德與仁、仁與義對言，上德在德之上、下德在德之下，禮智為薄華，大丈夫處厚實而去薄華；憨山以世降道衰、失真愈遠、教人返本為說，上德無心於德、下德有心不忘，前識即蚤智，大丈夫處厚務實；魏源以上德近乎道、上仁近乎德、上義為真下德、上禮又下，以用釋無以為，扔通仍，大丈夫處厚實而去華薄；王夫之以虎豹新木為喻，德仁義禮皆可名而不常，唯先戒其前者能不德而德、無為以為。河上公六注、王弼六注、成玄英七注、唐玄宗御注御疏八注、嚴遵四注、李榮六注、陸希聲一注、呂惠卿一注、蘇轍五注、吳澄六注、憨山一注、魏源一注、王夫之一注；俞樾《諸子平議》此章未列，故十三家。吳澄、魏源以此章為其第三十三章；王弼本作「攘臂而扔之」「不居其薄」「上德無為而無以為」，河上公諸本作「攘臂而仍之」「不處其薄」，嚴遵作「無為而無不為」「前職」且無「夫」「故」二字，魏源從《韓非子》作「無為而無不為」，並見校記。", "summarySimp": "以「上德不德，是以有德」发端，九句递降：上德不德、下德不失德；上德无为而无以为、下德为之而有以为；上仁、上义、上礼逐层下降，礼至攘臂而扔之；失道而后德、失德而后仁、失仁而后义、失义而后礼；礼为忠信之薄、乱之首，前识为道之华、愚之始；末以「大丈夫处其厚，不居其薄；处其实，不居其华」「去彼取此」收束。十三家注疏并观：河上公以德有上下，上德法道安静、不以德教民，下德为教令施政事，仁义礼依次衰薄，礼烦则攘臂相仍，前识失道之实、得道之华，大丈夫处敦朴忠信而去华薄；王弼以德者得也，上德唯道是用、不德其德，下德立善治物而德名有焉，无以为者无所偏为，仁义礼节皆下德，失道而后德，礼为忠信之薄，前识即下德之伦，守母以存子、崇本以举末；成玄英以境智冥会、得失兼忘为上德，执德不忘为下德，无为即为，仁慈善、义裁非、礼威仪，礼为浮伪之始，大丈夫怀道德之厚而去仁义之华；唐玄宗御注以德为道之用、淳醨故有上下，上德无为非徇无为之美，下德心无为而迹有为，仁义礼皆下德，礼为理乱之首，前识在性识之前而制检外之礼，御疏申之；严遵以《指归》铺陈上德之君体道存神、德归万物皆曰自然，下德体德而行、德流万物复反其君，仁义礼三段递降，礼为治之末、乱之元，前识为道之华、德之末，大丈夫体道抱德、去彼取此；李荣以古之皇道宅太虚、凝至一，成功不居故不德，下德恃德伐功，以用释无以为，仁兼爱、义赏罚、礼烦则乱，前识识华不识实；陆希声以上德合道不以德称、下德失道而同于德，仁义礼智皆适时之用，礼以防争而反起争，大丈夫处道德之本、不滞礼智之末；吕惠卿以上德以无得为得、下德以不失为得，上德无为率德之自然，仁无所事仁、义择所施之宜、礼施报，礼所以治乱适所以首乱，前识所以用智乃所以始愚，大丈夫忘仁义、绝礼学、遗智慧而志于道德之大全；苏辙以圣人纵心所欲不逾矩、非有意于德而德自足，下德勉强求不失，礼为齐民之极而其弊刑罚甲兵，忠信无礼则不见，前识役智求识而偶有见；吴澄以道与仁、德与仁、仁与义对言，上德在德之上、下德在德之下，礼智为薄华，大丈夫处厚实而去薄华；憨山以世降道衰、失真愈远、教人返本为说，上德无心于德、下德有心不忘，前识即蚤智，大丈夫处厚务实；魏源以上德近乎道、上仁近乎德、上义为真下德、上礼又下，以用释无以为，扔通仍，大丈夫处厚实而去华薄；王夫之以虎豹新木为喻，德仁义礼皆可名而不常，唯先戒其前者能不德而德、无为以为。河上公六注、王弼六注、成玄英七注、唐玄宗御注御疏八注、严遵四注、李荣六注、陆希声一注、吕惠卿一注、苏辙五注、吴澄六注、憨山一注、魏源一注、王夫之一注；俞樾《诸子平议》此章未列，故十三家。吴澄、魏源以此章为其第三十三章；王弼本作「攘臂而扔之」「不居其薄」「上德无为而无以为」，河上公诸本作「攘臂而仍之」「不处其薄」，严遵作「无为而无不为」「前职」且无「夫」「故」二字，魏源从《韩非子》作「无为而无不为」，并见校记。", 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