{ "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-39", "no": 39, "part": "德經", "partSimp": "德经", "title": "第三十九章", "titleSimp": "第三十九章", "intro": "《老子》第三十九章，河上公題「法本第三十九」，唐玄宗題「昔之得一者章第三十九」，呂惠卿、蘇轍題「昔之得一章第三十九」，王弼本無章題；吳澄、魏源以此章為其第三十四章。全章八句：首言昔之得一者；次列天清、地寧、神靈、谷盈、萬物生、侯王為天下貞六者；次言其致之；次反言天無以清將恐裂以下六者失一之弊；次言貴以賤為本、高以下為基；次言侯王自謂孤寡不穀，此非以賤為本耶；次言致數譽無譽；末言不欲琭琭如玉、珞珞如石。河上公題「法本」，以一為無為、道之子，六者皆由得一而致其用，失一則裂發歇竭滅蹶；貴必以賤為本，侯王以孤寡自稱；數車無車，喻不以尊號自名；琭琭喻少、落落喻多，當處其中。王弼以一為數之始、物之極，物皆各得此一以成，既成而舍以居成則失其母；用一以致清，非用清以清，守一則清不失；清不能為清、盈不能為盈，貴在其母而母無貴形。成玄英以一為道，曩昔劫初得道之者具列下文；六者同禀一道，帝王公侯以無為得一而布正天下；不能用道則裂發歇竭滅；驕矜是賤下之基、謙卑是尊貴之本；數車無車即悟物我虛幻。唐玄宗御注以一為道之和、沖氣，妙用在物為一；天之氣象、地之形質由得一而穹崇厚載；「無以」者致誡之辭，矜存者喪、執得者失；侯王當勞謙聚人，孤寡不穀以謙為本；數輿則無輿，賤為貴本當守賤以安貴；玉石各盡於形，故不欲。嚴遵《指歸》以一為道之子、神明之母，天地萬物皆得一之一以生、盡得一之化以成；天無心無意而清，地無知無識而寧；失一則為高得卑、為清得裂；賢君聖主自謂孤寡、處卑守微；造輿於無輿，不為石不為玉而常在玉石之間。李榮以一元氣未分、無二故言一，天地萬物王侯皆得一於道；道無興廢而物有得失；真一不可失；國以人為本，九重之臺起於累土；孤寡不穀為王侯謙稱；數譽無譽、數毁無毁；處貴謙退、在賤思齊而處之以中。陸希聲以一為道之子、物之始，抱其子、復其始則物遂其生；侯王得之則為天下貞；恃其清靈寧盈則必裂發歇竭；士農工商具而後有國，輪轅箱軸備而後有輿，故當以貴自戒、以賤下為本。呂惠卿以道一而已，得之而無得故謂之得一；天清地寧、神靈谷盈、萬物生、侯王貞皆一之所致；無以清則裂，無以寧則發；貴以賤為本則未有貴者乃貴之所自而立；致數而極之以至於一，則譽出於無譽。蘇轍以物之所以得為物者皆道，天下之人見物而忘道；致之言極，不得一未遽裂而其極必至；一為天下之至微，此所謂賤且下；數車而車不可數，知無有之為車；一處貴而非貴、處賤而非賤。吳澄以一為沖虛之德，即抱一、為一、道生一之「一」，莊子謂之太一；天地神谷名異實同；貞猶楨榦，為天下貞猶曰為民極；無以則裂分判、發震動、歇不能感應、竭不能充塞；侯王位貴且高而沖虛之德不欲盈，故以孤寡自處；至譽無譽、不欲分别美惡。憨山以一為道之體，至虛無為、精一無二，天地萬物皆以道體為本；神指人心、谷即海；其致之一也；老子主意重在侯王無以正而貴高將恐蹶；數車則件件可數而車無可數，故得車之用；忘貴賤之分則人人為我用。魏源以此章為其第三十四章，以得一即沖虛不盈之德，為其近乎無；侯王自稱孤寡為其近乎一；積眾賤而成貴、積眾下而成高，分數之初無貴高可言；並論河上本分章之不當。王夫之以「一」與「以」對勘，愚者仍一而不能以、智者日以而不能一；我不得一而姑守其濁以為筐橐，而後一可致；貴賤高下之與一均，功立名定則萬且不盡。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》第三十九章，河上公题「法本第三十九」，唐玄宗题「昔之得一者章第三十九」，吕惠卿、苏辙题「昔之得一章第三十九」，王弼本无章题；吴澄、魏源以此章为其第三十四章。全章八句：首言昔之得一者；次列天清、地宁、神灵、谷盈、万物生、侯王为天下贞六者；次言其致之；次反言天无以清将恐裂以下六者失一之弊；次言贵以贱为本、高以下为基；次言侯王自谓孤寡不谷，此非以贱为本耶；次言致数誉无誉；末言不欲琭琭如玉、珞珞如石。河上公题「法本」，以一为无为、道之子，六者皆由得一而致其用，失一则裂发歇竭灭蹶；贵必以贱为本，侯王以孤寡自称；数车无车，喻不以尊号自名；琭琭喻少、落落喻多，当处其中。王弼以一为数之始、物之极，物皆各得此一以成，既成而舍以居成则失其母；用一以致清，非用清以清，守一则清不失；清不能为清、盈不能为盈，贵在其母而母无贵形。成玄英以一为道，曩昔劫初得道之者具列下文；六者同禀一道，帝王公侯以无为得一而布正天下；不能用道则裂发歇竭灭；骄矜是贱下之基、谦卑是尊贵之本；数车无车即悟物我虚幻。唐玄宗御注以一为道之和、冲气，妙用在物为一；天之气象、地之形质由得一而穹崇厚载；「无以」者致诫之辞，矜存者丧、执得者失；侯王当劳谦聚人，孤寡不谷以谦为本；数舆则无舆，贱为贵本当守贱以安贵；玉石各尽于形，故不欲。严遵《指归》以一为道之子、神明之母，天地万物皆得一之一以生、尽得一之化以成；天无心无意而清，地无知无识而宁；失一则为高得卑、为清得裂；贤君圣主自谓孤寡、处卑守微；造舆于无舆，不为石不为玉而常在玉石之间。李荣以一元气未分、无二故言一，天地万物王侯皆得一于道；道无兴废而物有得失；真一不可失；国以人为本，九重之台起于累土；孤寡不谷为王侯谦称；数誉无誉、数毁无毁；处贵谦退、在贱思齐而处之以中。陆希声以一为道之子、物之始，抱其子、复其始则物遂其生；侯王得之则为天下贞；恃其清灵宁盈则必裂发歇竭；士农工商具而后有国，轮辕箱轴备而后有舆，故当以贵自戒、以贱下为本。吕惠卿以道一而已，得之而无得故谓之得一；天清地宁、神灵谷盈、万物生、侯王贞皆一之所致；无以清则裂，无以宁则发；贵以贱为本则未有贵者乃贵之所自而立；致数而极之以至于一，则誉出于无誉。苏辙以物之所以得为物者皆道，天下之人见物而忘道；致之言极，不得一未遽裂而其极必至；一为天下之至微，此所谓贱且下；数车而车不可数，知无有之为车；一处贵而非贵、处贱而非贱。吴澄以一为冲虚之德，即抱一、为一、道生一之「一」，庄子谓之太一；天地神谷名异实同；贞犹桢干，为天下贞犹曰为民极；无以则裂分判、发震动、歇不能感应、竭不能充塞；侯王位贵且高而冲虚之德不欲盈，故以孤寡自处；至誉无誉、不欲分别美恶。憨山以一为道之体，至虚无为、精一无二，天地万物皆以道体为本；神指人心、谷即海；其致之一也；老子主意重在侯王无以正而贵高将恐蹶；数车则件件可数而车无可数，故得车之用；忘贵贱之分则人人为我用。魏源以此章为其第三十四章，以得一即冲虚不盈之德，为其近乎无；侯王自称孤寡为其近乎一；积众贱而成贵、积众下而成高，分数之初无贵高可言；并论河上本分章之不当。王夫之以「一」与「以」对勘，愚者仍一而不能以、智者日以而不能一；我不得一而姑守其浊以为筐橐，而后一可致；贵贱高下之与一均，功立名定则万且不尽。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": "39", "order": 39, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「昔之得一者」發端，八句轉進：天、地、神、谷、萬物、侯王六者得一而清、寧、靈、盈、生、為天下貞；「其致之」一轉，六者無以則裂、發、歇、竭、滅、蹶，歸戒於侯王無以貴高；「故貴以賤為本，高以下為基」，侯王自謂孤寡不穀，此非以賤為本耶；「故致數譽無譽」，末以「不欲琭琭如玉，珞珞如石」收束。十三家注疏並觀：河上公以昔為往、一為無為、道之子，六者各成其效，致為誡辭，貴必以薄賤為本，舉禹稷躬稼、舜陶河濱、周公下白屋，孤寡喻孤獨、不轂喻不能如車轂為眾輻所湊，數車無車喻不以尊號自名，琭琭喻少、落落喻多而當處其中；王弼以一為數之始而物之極，物皆各得此一以成、居成則失其母，用一以致清非用清以清，守一則清不失、用清則恐裂，貴在其母而母無貴形故致數譽乃無譽，玉石體盡於形故不欲；成玄英以一即道、昔即劫初得道之者，六者同禀一道，不能用道守一則裂發歇竭滅、侯王乖理悖德則神器顛覆，並舉桀紂為證，驕矜是賤下之基、謙卑是尊貴之本，數車無車即悟物我虛幻；唐玄宗御注以一為道之和、謂沖氣，妙用在物為一，御疏以沖和之氣與物合同、古今不二申之，六者皆資妙用，「無以」為致誡之辭、矜存者喪執得者失，會歸侯王守雌靜，侯王因黎庶而得貴、當勞謙聚人，數輿則無輿，御疏引《書》「民惟邦本」、《詩》「愷悌君子」，玉石各盡於形故不欲自貴；嚴遵以一為道之子、神明之母、太和之宗、天地之祖、變化之至要，天無心無意而清、地無知無識而寧，六者所為非其德而德自至，動不順一則為清得裂、為寧得發、為正得蹶，得一而存、失一而沒，為寡者眾、為賤者貴，賢君聖主自謂孤寡、處卑守微，造輿於無輿，不為石不為玉而常在玉石之間；李榮以一元氣未分、無二故言一，天地萬物王侯皆得一於道，真一之道不可失，國以人為本、九重之臺起於累土，孤寡不穀為王侯謙稱，數譽無譽、數毁無毁，處貴謙退、在賤思齊而處之以中；陸希聲以一為道之子、物之始，抱其子、復其始則物遂其生，唯其致之而不可恃之，士農工商具而後有國、輪轅箱軸備而後有輿，指輿而數之不見有輿，當以貴自戒、以賤下為本；呂惠卿以道一而已、得之而無得故謂之得一，覆而不傾、載而不陷，六者皆一之所致，使天無以清則裂、地無以寧則發，侯王無以為貞而唯貴高之知則蹶，貴以賤為本則未有貴者乃貴之所自立，致數而極之於一則譽出於無譽；蘇轍以一即道，物之所以得為物者皆道而人見物忘道，致之言極、六者不得一未遽裂而其極必至，一為天下之至微此所謂賤且下，數車而車不可數、知無有之為車，一處貴而非貴、處賤而非賤；吳澄以一為沖虛之德、即抱一為一道生一之「一」而莊子謂之太一，天地神谷名異實同、貞猶楨榦而為天下貞猶曰為民極，「無以」謂若無此德而以之、六字各下一訓，侯王位貴且高而沖虛之德不欲盈故以孤寡自處，至譽無譽而不欲分别美惡；憨山以一為道之體、至虛無為而精一無二，神指人心、谷即海，老子主意只在「侯王無以正而貴高將恐蹶」一句，孤寡不穀皆賤者之稱、正欲忘其貴高之名，數車則件件可數而車無可數故得車之用；魏源以得一即沖虛不盈之德、為其近乎無，六者皆不自知其德而此則得一之所致，貴高與賤下相反而積眾賤成貴、積眾下成高，分數之初無貴高可言，並我而無之則無往而不一；王夫之以「一」含萬而入萬、不與萬為對，愚者仍一而不能以，貴高者功名之府、賤下者未有成，功立不相兼、名定不相通故天地之理虧而王侯之道喪，我不得一而姑守其濁以為筐橐而後一可致，貴賤高下之與一均，以大輿載天下者知所取舍。河上公八注、王弼四注、成玄英八注、唐玄宗御注御疏八注、嚴遵五注、李榮六注、陸希聲一注、呂惠卿一注、蘇轍五注、吳澄四注、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、魏源以此章為其第三十四章；王弼本作「侯王得一以為天下貞」「其致之」「故致數譽無譽」「珞珞如石」，河上公諸本作「侯王得一以天下為正」「高必以下為基」「故致數車無車」「落落如石」，諸本或作「其致之一也」「侯王無以貞而貴高」「此其以賤為本邪」「數輿無輿」，嚴遵本無「萬物得一以生」「萬物無以生將恐滅」十四字而作「侯王無以為正而貴高」「故造輿於無輿」「不欲碌碌如玉，落落如石」，並見校記。", "summarySimp": "以「昔之得一者」发端，八句转进：天、地、神、谷、万物、侯王六者得一而清、宁、灵、盈、生、为天下贞；「其致之」一转，六者无以则裂、发、歇、竭、灭、蹶，归戒于侯王无以贵高；「故贵以贱为本，高以下为基」，侯王自谓孤寡不谷，此非以贱为本耶；「故致数誉无誉」，末以「不欲琭琭如玉，珞珞如石」收束。十三家注疏并观：河上公以昔为往、一为无为、道之子，六者各成其效，致为诫辞，贵必以薄贱为本，举禹稷躬稼、舜陶河滨、周公下白屋，孤寡喻孤独、不毂喻不能如车毂为众辐所凑，数车无车喻不以尊号自名，琭琭喻少、落落喻多而当处其中；王弼以一为数之始而物之极，物皆各得此一以成、居成则失其母，用一以致清非用清以清，守一则清不失、用清则恐裂，贵在其母而母无贵形故致数誉乃无誉，玉石体尽于形故不欲；成玄英以一即道、昔即劫初得道之者，六者同禀一道，不能用道守一则裂发歇竭灭、侯王乖理悖德则神器颠覆，并举桀纣为证，骄矜是贱下之基、谦卑是尊贵之本，数车无车即悟物我虚幻；唐玄宗御注以一为道之和、谓冲气，妙用在物为一，御疏以冲和之气与物合同、古今不二申之，六者皆资妙用，「无以」为致诫之辞、矜存者丧执得者失，会归侯王守雌静，侯王因黎庶而得贵、当劳谦聚人，数舆则无舆，御疏引《书》「民惟邦本」、《诗》「恺悌君子」，玉石各尽于形故不欲自贵；严遵以一为道之子、神明之母、太和之宗、天地之祖、变化之至要，天无心无意而清、地无知无识而宁，六者所为非其德而德自至，动不顺一则为清得裂、为宁得发、为正得蹶，得一而存、失一而没，为寡者众、为贱者贵，贤君圣主自谓孤寡、处卑守微，造舆于无舆，不为石不为玉而常在玉石之间；李荣以一元气未分、无二故言一，天地万物王侯皆得一于道，真一之道不可失，国以人为本、九重之台起于累土，孤寡不谷为王侯谦称，数誉无誉、数毁无毁，处贵谦退、在贱思齐而处之以中；陆希声以一为道之子、物之始，抱其子、复其始则物遂其生，唯其致之而不可恃之，士农工商具而后有国、轮辕箱轴备而后有舆，指舆而数之不见有舆，当以贵自戒、以贱下为本；吕惠卿以道一而已、得之而无得故谓之得一，覆而不倾、载而不陷，六者皆一之所致，使天无以清则裂、地无以宁则发，侯王无以为贞而唯贵高之知则蹶，贵以贱为本则未有贵者乃贵之所自立，致数而极之于一则誉出于无誉；苏辙以一即道，物之所以得为物者皆道而人见物忘道，致之言极、六者不得一未遽裂而其极必至，一为天下之至微此所谓贱且下，数车而车不可数、知无有之为车，一处贵而非贵、处贱而非贱；吴澄以一为冲虚之德、即抱一为一道生一之「一」而庄子谓之太一，天地神谷名异实同、贞犹桢干而为天下贞犹曰为民极，「无以」谓若无此德而以之、六字各下一训，侯王位贵且高而冲虚之德不欲盈故以孤寡自处，至誉无誉而不欲分别美恶；憨山以一为道之体、至虚无为而精一无二，神指人心、谷即海，老子主意只在「侯王无以正而贵高将恐蹶」一句，孤寡不谷皆贱者之称、正欲忘其贵高之名，数车则件件可数而车无可数故得车之用；魏源以得一即冲虚不盈之德、为其近乎无，六者皆不自知其德而此则得一之所致，贵高与贱下相反而积众贱成贵、积众下成高，分数之初无贵高可言，并我而无之则无往而不一；王夫之以「一」含万而入万、不与万为对，愚者仍一而不能以，贵高者功名之府、贱下者未有成，功立不相兼、名定不相通故天地之理亏而王侯之道丧，我不得一而姑守其浊以为筐橐而后一可致，贵贱高下之与一均，以大舆载天下者知所取舍。河上公八注、王弼四注、成玄英八注、唐玄宗御注御疏八注、严遵五注、李荣六注、陆希声一注、吕惠卿一注、苏辙五注、吴澄四注、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、魏源以此章为其第三十四章；王弼本作「侯王得一以为天下贞」「其致之」「故致数誉无誉」「珞珞如石」，河上公诸本作「侯王得一以天下为正」「高必以下为基」「故致数车无车」「落落如石」，诸本或作「其致之一也」「侯王无以贞而贵高」「此其以贱为本邪」「数舆无舆」，严遵本无「万物得一以生」「万物无以生将恐灭」十四字而作「侯王无以为正而贵高」「故造舆于无舆」「不欲碌碌如玉，落落如石」，并见校记。", "dataFile": "data/chapters/laozi-39.json", "relationsFile": "data/commentary-relations-laozi-39.json", "url": "/laozi/39/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第三十九" }, "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、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「昔之得一者，天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞。其致之。天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶。故貴以賤為本，高以下為基。是以侯王自謂孤寡不穀，此非以賤為本耶？非乎？故致數譽無譽。不欲琭琭如玉，珞珞如石」；河上公題「法本第三十九」，唐玄宗題「昔之得一者章第三十九」，呂惠卿、蘇轍題「昔之得一章第三十九」，吳澄、魏源以此章為其第三十四章。諸本異文：河上公、唐玄宗、憨山、嚴遵作「侯王得一以為天下正」；陸希聲、吳澄、憨山、魏源作「其致之一也」；陸希聲、呂惠卿、吳澄、魏源作「侯王無以貞而貴高」，嚴遵作「侯王無以為正而貴高」，憨山作「侯王無以正而貴高」，王夫之「地無以寧將恐發」作「將恐廢」；陸希聲、魏源作「故貴必以賤為本，高必以下為基」；陸希聲、呂惠卿、吳澄、憨山、魏源作「此其以賤為本耶」，嚴遵作「唯斯以賤為本與？非耶」；河上公作「故致數車無車」，陸希聲、呂惠卿、蘇轍、王夫之作「故致數輿無輿」，吳澄作「故至譽無譽」，嚴遵作「故造輿於無輿」；蘇轍、憨山、嚴遵作「碌碌如玉，落落如石」，河上公、魏源作「琭琭如玉，落落如石」；嚴遵本無「萬物得一以生」「萬物無以生將恐滅」十四字。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、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「昔之得一者，天得一以清，地得一以宁，神得一以灵，谷得一以盈，万物得一以生，侯王得一以为天下贞。其致之。天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵高将恐蹶。故贵以贱为本，高以下为基。是以侯王自谓孤寡不谷，此非以贱为本耶？非乎？故致数誉无誉。不欲琭琭如玉，珞珞如石」；河上公题「法本第三十九」，唐玄宗题「昔之得一者章第三十九」，吕惠卿、苏辙题「昔之得一章第三十九」，吴澄、魏源以此章为其第三十四章。诸本异文：河上公、唐玄宗、憨山、严遵作「侯王得一以为天下正」；陆希声、吴澄、憨山、魏源作「其致之一也」；陆希声、吕惠卿、吴澄、魏源作「侯王无以贞而贵高」，严遵作「侯王无以为正而贵高」，憨山作「侯王无以正而贵高」，王夫之「地无以宁将恐发」作「将恐废」；陆希声、魏源作「故贵必以贱为本，高必以下为基」；陆希声、吕惠卿、吴澄、憨山、魏源作「此其以贱为本耶」，严遵作「唯斯以贱为本与？非耶」；河上公作「故致数车无车」，陆希声、吕惠卿、苏辙、王夫之作「故致数舆无舆」，吴澄作「故至誉无誉」，严遵作「故造舆于无舆」；苏辙、憨山、严遵作「碌碌如玉，落落如石」，河上公、魏源作「琭琭如玉，落落如石」；严遵本无「万物得一以生」「万物无以生将恐灭」十四字。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": 8, "commentaries": 53, "charNotes": 14, "collations": 9 } }, "sources": [ { "id": "heshanggong", "name": "河上公章句", "short": "河上公", "author": "河上公", "work": "老子道德經章句", "era": "漢", "years": "傳漢文帝時", "color": "#a3542c", "desc": "分章句解，兼重治身與治國；此章題「法本第三十九」，以一為無為、道之子，六者皆由得一而致其用，失一則裂發歇竭滅蹶；貴必以賤為本，若禹稷躬稼、舜陶河濱、周公下白屋；孤寡不穀為侯王謙稱；數車無車，喻不以尊號自名；琭琭喻少、落落喻多，當處其中。此章據《玄德纂疏》卷十一所引。", "count": 8, "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「法本第三十九」，以一为无为、道之子，六者皆由得一而致其用，失一则裂发歇竭灭蹶；贵必以贱为本，若禹稷躬稼、舜陶河滨、周公下白屋；孤寡不谷为侯王谦称；数车无车，喻不以尊号自名；琭琭喻少、落落喻多，当处其中。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；此章注以一為數之始、物之極，物皆各得此一以成，既成而舍以居成則失其母；各以其一致此清寧靈盈生貞；用一以致清，非用清以清，守一則清不失；清不能為清、盈不能為盈，貴在其母而母無貴形，故致數譽乃無譽。此章注據《道藏》本王弼《老子注》。", "count": 4, "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；此章注以一为数之始、物之极，物皆各得此一以成，既成而舍以居成则失其母；各以其一致此清宁灵盈生贞；用一以致清，非用清以清，守一则清不失；清不能为清、盈不能为盈，贵在其母而母无贵形，故致数誉乃无誉。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》卷十一存義疏，以一為道，曩昔劫初得道之者具列下文；六者同禀一道，帝王公侯以無為得一而布正天下；不能用道則裂發歇竭滅；驕矜是賤下之基、謙卑是尊貴之本；數車無車即悟物我虛幻，故貴賤不殊。", "count": 8, "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》卷十一存义疏，以一为道，曩昔劫初得道之者具列下文；六者同禀一道，帝王公侯以无为得一而布正天下；不能用道则裂发歇竭灭；骄矜是贱下之基、谦卑是尊贵之本；数车无车即悟物我虚幻，故贵贱不殊。", "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；御注以一為道之和、沖氣，妙用在物為一；天之氣象、地之形質由得一而穹崇厚載；「無以」者致誡之辭，矜存者喪、執得者失；侯王當勞謙聚人，孤寡不穀以謙為本；數輿則無輿，賤為貴本當守賤以安貴；玉石各盡於形，故不欲。御疏申以守道沖和、忘其寧靜。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；御注以一为道之和、冲气，妙用在物为一；天之气象、地之形质由得一而穹崇厚载；「无以」者致诫之辞，矜存者丧、执得者失；侯王当劳谦聚人，孤寡不谷以谦为本；数舆则无舆，贱为贵本当守贱以安贵；玉石各尽于形，故不欲。御疏申以守道冲和、忘其宁静。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」「太和」立說；此章指歸存於《道藏》本，以一為道之子、神明之母、太和之宗、天地之祖，天地萬物皆得一之一以生、盡得一之化以成；天無心無意而清，地無知無識而寧；失一則為高得卑、為清得裂；賢君聖主自謂孤寡、處卑守微；造輿於無輿，不為石不為玉而常在玉石之間。", "count": 5, "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」「太和」立说；此章指归存于《道藏》本，以一为道之子、神明之母、太和之宗、天地之祖，天地万物皆得一之一以生、尽得一之化以成；天无心无意而清，地无知无识而宁；失一则为高得卑、为清得裂；贤君圣主自谓孤寡、处卑守微；造舆于无舆，不为石不为玉而常在玉石之间。", "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》卷十一存七條，本站合數譽、玉石二條為一注，以一元氣未分、無二故言一，天地萬物王侯皆得一於道；道無興廢而物有得失；真一不可失；國以人為本，九重之臺起於累土；孤寡不穀為王侯謙稱；數譽無譽、數毁無毁；處貴謙退、在賤思齊而處之以中。", "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》卷十一存七条，本站合数誉、玉石二条为一注，以一元气未分、无二故言一，天地万物王侯皆得一于道；道无兴废而物有得失；真一不可失；国以人为本，九重之台起于累土；孤寡不谷为王侯谦称；数誉无誉、数毁无毁；处贵谦退、在贱思齐而处之以中。", "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，以一為道之子、物之始，抱其子、復其始則物遂其生；侯王得之則為天下貞；恃其清靈寧盈則必裂發歇竭；士農工商具而後有國，輪轅箱軸備而後有輿，故當以貴自戒、以賤下為本。", "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，以一为道之子、物之始，抱其子、复其始则物遂其生；侯王得之则为天下贞；恃其清灵宁盈则必裂发歇竭；士农工商具而后有国，轮辕箱轴备而后有舆，故当以贵自戒、以贱下为本。", "shortSimp": "陆传" }, { "id": "lvhuiqing", "name": "呂惠卿傳", "short": "呂傳", "author": "呂惠卿", "work": "道德真經傳", "era": "北宋", "years": "1032–1111", "color": "#7a6a4a", "desc": "此章整章一傳，以道一而已，得之而無得故謂之得一；天清地寧、神靈谷盈、萬物生、侯王貞皆一之所致；無以清則裂，無以寧則發；貴以賤為本則未有貴者乃貴之所自而立；致數而極之以至於一，則譽出於無譽。", "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，以道一而已，得之而无得故谓之得一；天清地宁、神灵谷盈、万物生、侯王贞皆一之所致；无以清则裂，无以宁则发；贵以贱为本则未有贵者乃贵之所自而立；致数而极之以至于一，则誉出于无誉。", "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，以物之所以得為物者皆道，天下之人見物而忘道；致之言極，不得一未遽裂而其極必至；一為天下之至微，此所謂賤且下；數車而車不可數，知無有之為車；一處貴而非貴、處賤而非賤。", "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，以物之所以得为物者皆道，天下之人见物而忘道；致之言极，不得一未遽裂而其极必至；一为天下之至微，此所谓贱且下；数车而车不可数，知无有之为车；一处贵而非贵、处贱而非贱。", "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": "此章為其第三十四章；分段作注，以一為沖虛之德，即抱一、為一、道生一之「一」，莊子謂之太一；天地神谷名異實同；貞猶楨榦，為天下貞猶曰為民極；無以則裂分判、發震動、歇不能感應、竭不能充塞；侯王位貴且高而沖虛之德不欲盈，故以孤寡自處；至譽無譽、不欲分别美惡。", "count": 4, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章为其第三十四章；分段作注，以一为冲虚之德，即抱一、为一、道生一之「一」，庄子谓之太一；天地神谷名异实同；贞犹桢干，为天下贞犹曰为民极；无以则裂分判、发震动、歇不能感应、竭不能充塞；侯王位贵且高而冲虚之德不欲盈，故以孤寡自处；至誉无誉、不欲分别美恶。", "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，以一為道之體，至虛無為、精一無二，天地萬物皆以道體為本；神指人心、谷即海；其致之一也；老子主意重在侯王無以正而貴高將恐蹶；數車則件件可數而車無可數，故得車之用；忘貴賤之分則人人為我用。", "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，以一为道之体，至虚无为、精一无二，天地万物皆以道体为本；神指人心、谷即海；其致之一也；老子主意重在侯王无以正而贵高将恐蹶；数车则件件可数而车无可数，故得车之用；忘贵贱之分则人人为我用。", "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；此章為其第三十四章，以得一即沖虛不盈之德，為其近乎無；侯王自稱孤寡為其近乎一；積眾賤而成貴、積眾下而成高，分數之初無貴高可言；並論河上本分章之不當，主張合下章反者四句為一章。", "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；此章为其第三十四章，以得一即冲虚不盈之德，为其近乎无；侯王自称孤寡为其近乎一；积众贱而成贵、积众下而成高，分数之初无贵高可言；并论河上本分章之不当，主张合下章反者四句为一章。", "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「一」與「以」對勘，愚者仍一而不能以、智者日以而不能一；我不得一而姑守其濁以為筐橐，而後一可致；貴賤高下之與一均，功立名定則萬且不盡，歸於大輿載天下者知所取舍。", "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「一」与「以」对勘，愚者仍一而不能以、智者日以而不能一；我不得一而姑守其浊以为筐橐，而后一可致；贵贱高下之与一均，功立名定则万且不尽，归于大舆载天下者知所取舍。", "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": 8, "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": "昔之得一者。", "textSimp": "昔之得一者。", "translation": "自古以来得到「一」的（事物）。", "translationTrad": "自古以來得到「一」的（事物）。", "noteIds": [ "c001", "c009", "c013", "c021", "c022", "c029", "c034", "c040", "c041", "c042", "c047", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n001" ], "key": "laozi-39:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞。", "textSimp": "天得一以清，地得一以宁，神得一以灵，谷得一以盈，万物得一以生，侯王得一以为天下贞。", "translation": "天得到一而清明，地得到一而宁静，神得到一而灵妙，谷得到一而盈满，万物得到一而成长，侯王得到一而成为天下的正准。", "translationTrad": "天得到一而清明，地得到一而寧靜，神得到一而靈妙，谷得到一而盈滿，萬物得到一而成長，侯王得到一而成為天下的正準。", "noteIds": [ "c002", "c009", "c014", "c021", "c022", "c029", "c030", "c034", "c040", "c041", "c042", "c047", "c051", "c052", "c053" ], "noteCount": 15, "charNoteIds": [ "n002" ], "key": "laozi-39:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "其致之。", "textSimp": "其致之。", "translation": "推究它们之所以如此。", "translationTrad": "推究它們之所以如此。", "noteIds": [ "c003", "c010", "c015", "c021", "c022", "c029", "c035", "c040", "c041", "c043", "c047", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n003" ], "key": "laozi-39:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶。", "textSimp": "天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵高将恐蹶。", "translation": "天不能保持清明，恐怕要破裂；地不能保持宁静，恐怕要崩发；神不能保持灵妙，恐怕要消歇；谷不能保持盈满，恐怕要枯竭；万物不能保持生长，恐怕要灭绝；侯王不能保持尊贵崇高，恐怕要倾跌。", "translationTrad": "天不能保持清明，恐怕要破裂；地不能保持寧靜，恐怕要崩發；神不能保持靈妙，恐怕要消歇；谷不能保持盈滿，恐怕要枯竭；萬物不能保持生長，恐怕要滅絕；侯王不能保持尊貴崇高，恐怕要傾跌。", "noteIds": [ "c004", "c011", "c016", "c023", "c024", "c031", "c036", "c040", "c041", "c043", "c048", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n004", "n005", "n006", "n007", "n008" ], "key": "laozi-39:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "故貴以賤為本，高以下為基。", "textSimp": "故贵以贱为本，高以下为基。", "translation": "所以尊贵以卑贱为根本，高处以低下为基础。", "translationTrad": "所以尊貴以卑賤為根本，高處以低下為基礎。", "noteIds": [ "c005", "c012", "c017", "c025", "c026", "c032", "c037", "c040", "c041", "c044", "c049", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n009" ], "key": "laozi-39:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "是以侯王自謂孤寡不穀，此非以賤為本耶？非乎？", "textSimp": "是以侯王自谓孤寡不谷，此非以贱为本耶？非乎？", "translation": "因此侯王自称孤、寡、不谷，这不正是把卑贱当作根本吗？不是吗？", "translationTrad": "因此侯王自稱孤、寡、不穀，這不正是把卑賤當作根本嗎？不是嗎？", "noteIds": [ "c006", "c012", "c018", "c025", "c026", "c032", "c038", "c040", "c041", "c045", "c049", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n010", "n011" ], "key": "laozi-39:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "故致數譽無譽。", "textSimp": "故致数誉无誉。", "translation": "所以追求众多的称誉，反而没有称誉。", "translationTrad": "所以追求眾多的稱譽，反而沒有稱譽。", "noteIds": [ "c007", "c012", "c019", "c027", "c028", "c033", "c039", "c040", "c041", "c046", "c050", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n012" ], "key": "laozi-39:s007", "n": 7 }, { "id": "s008", "paragraph": 1, "text": "不欲琭琭如玉，珞珞如石。", "textSimp": "不欲琭琭如玉，珞珞如石。", "translation": "不愿像玉那样华美而被人珍视，也不愿像石那样粗劣而被人轻贱。", "translationTrad": "不願像玉那樣華美而被人珍視，也不願像石那樣粗劣而被人輕賤。", "noteIds": [ "c008", "c012", "c020", "c027", "c028", "c033", "c039", "c040", "c041", "c046", "c050", "c051", "c052", "c053" ], "noteCount": 14, "charNoteIds": [ "n013", "n014" ], "key": "laozi-39:s008", "n": 8 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "昔之得一者", "kind": "note", "text": "昔，往也。一，無為，道之子也。", "authorNote": "河上公此章注據《玄德纂疏》卷十一所引。本章音注：蹷，蹇月反；數，色主反；琭，並音祿。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "昔，往也。一，无为，道之子也。", "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。本章音注：蹷，蹇月反；數，色主反；琭，並音祿。）", "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。本章音注：蹷，蹇月反；数，色主反；琭，并音禄。", "lemmaSimp": "昔之得一者" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞", "kind": "note", "text": "言天得一故能垂象清明；地得一故能安靜不動搖；言神得一故能變化無形；言谷得一故能盈滿而不絕也；言萬物皆須道以生成也；言侯王得一故能為天下平正。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "言天得一故能垂象清明；地得一故能安静不动摇；言神得一故能变化无形；言谷得一故能盈满而不绝也；言万物皆须道以生成也；言侯王得一故能为天下平正。", "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": "天得一以清，地得一以宁，神得一以灵，谷得一以盈，万物得一以生，侯王得一以为天下贞" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "其致之", "kind": "note", "text": "致，誡也，謂下五事也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "致，诫也，谓下五事也。", "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": "其致之" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶", "kind": "note", "text": "言天當有陰陽施張，晝夜更用，不可但欲清明無已時，將恐分裂不為天；言地當有高下剛柔、氣節五行，不可但欲安靜無已時，將恐發泄不為地；言神當有王相囚死休廢，不可但欲靈無已時，將恐虛歇不為神也；言谷當有盈縮虛實，不可但欲盈滿無已時，將恐枯竭不為谷；言萬物當隨時生死，不可但欲生無已時，將恐滅亡不為物也；言侯王當屈己以下人，汲汲求賢，不可但欲高於人無已時，將恐顛蹷失其位也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "言天当有阴阳施张，昼夜更用，不可但欲清明无已时，将恐分裂不为天；言地当有高下刚柔、气节五行，不可但欲安静无已时，将恐发泄不为地；言神当有王相囚死休废，不可但欲灵无已时，将恐虚歇不为神也；言谷当有盈缩虚实，不可但欲盈满无已时，将恐枯竭不为谷；言万物当随时生死，不可但欲生无已时，将恐灭亡不为物也；言侯王当屈己以下人，汲汲求贤，不可但欲高于人无已时，将恐颠蹷失其位也。", "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": "天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵高将恐蹶" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "故貴以賤為本，高以下為基", "kind": "note", "text": "言必欲尊貴，當以薄賤為本，若禹稷躬稼、舜陶河濱、周公下白屋也；言必欲尊貴，當以下為本基，猶築牆造功，因卑成高，下不堅固，後必傾危。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "言必欲尊贵，当以薄贱为本，若禹稷躬稼、舜陶河滨、周公下白屋也；言必欲尊贵，当以下为本基，犹筑墙造功，因卑成高，下不坚固，后必倾危。", "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": "故贵以贱为本，高以下为基" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "是以侯王自謂孤寡不穀，此非以賤為本耶？非乎", "kind": "note", "text": "孤寡喻孤獨，不轂喻不能如車轂為眾輻所湊。言侯王至尊貴，能以孤寡自稱，此非以賤為本乎？以曉人。非乎，嗟歎之辭。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "孤寡喻孤独，不毂喻不能如车毂为众辐所凑。言侯王至尊贵，能以孤寡自称，此非以贱为本乎？以晓人。非乎，嗟叹之辞。", "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": "是以侯王自谓孤寡不谷，此非以贱为本耶？非乎" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "故致數譽無譽", "kind": "note", "text": "致，就也。言人就車數之為輻、為輪、為轂、為衡、為輿，無有名為車者，故成為車，以喻侯王不以尊號自名，故能成其貴。", "authorNote": "河上公本作「故致數車無車」。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "致，就也。言人就车数之为辐、为轮、为毂、为衡、为舆，无有名为车者，故成为车，以喻侯王不以尊号自名，故能成其贵。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）（河上公本作「故致數車無車」。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十一所引）", "authorNoteSimp": "河上公本作「故致数车无车」。", "lemmaSimp": "故致数誉无誉" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s008", "end": "s008" }, "lemma": "不欲琭琭如玉，珞珞如石", "kind": "note", "text": "琭琭喻少，落落喻多。玉少故見貴，石多故見賤。言不欲如玉為人所貴、如石為人所賤，當處其中也。", "authorNote": "河上公本作「落落如石」。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "琭琭喻少，落落喻多。玉少故见贵，石多故见贱。言不欲如玉为人所贵、如石为人所贱，当处其中也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）（河上公本作「落落如石」。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十一所引）", "authorNoteSimp": "河上公本作「落落如石」。", "lemmaSimp": "不欲琭琭如玉，珞珞如石" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s002" }, "lemma": "昔之得一者", "kind": "note", "text": "昔，始也。一，數之始而物之極也。各是一物之生，所以為主也。物皆各得此一以成，既成而舍以居成，居成則失其母，故皆裂發歇竭滅蹷也。", "authorNote": "王弼此章注據《道藏》本。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "昔，始也。一，数之始而物之极也。各是一物之生，所以为主也。物皆各得此一以成，既成而舍以居成，居成则失其母，故皆裂发歇竭灭蹷也。", "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": "昔之得一者" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "其致之", "kind": "note", "text": "各以其一致此清寧靈盈生貞。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "各以其一致此清宁灵盈生贞。", "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": "其致之" }, { "id": "c011", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "天無以清將恐裂", "kind": "note", "text": "用一以致清耳，非用清以清也。守一則清不失，用清則恐裂也。故為功之母不可舍也。是以皆無用其功，恐喪其本也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "用一以致清耳，非用清以清也。守一则清不失，用清则恐裂也。故为功之母不可舍也。是以皆无用其功，恐丧其本也。", "citationFull": "王弼《老子道德經注》（《道藏》本）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "lemmaSimp": "天无以清将恐裂" }, { "id": "c012", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s008" }, "lemma": "故貴以賤為本，高以下為基", "kind": "note", "text": "清不能為清，盈不能為盈，皆有其母以存其形。故清不足貴，盈不足多，貴在其母，而母無貴形。貴乃以賤為本，高乃以下為基，故致數譽乃無譽也。玉石琭琭珞珞，體盡於形，故不欲也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "清不能为清，盈不能为盈，皆有其母以存其形。故清不足贵，盈不足多，贵在其母，而母无贵形。贵乃以贱为本，高乃以下为基，故致数誉乃无誉也。玉石琭琭珞珞，体尽于形，故不欲也。", "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": "故贵以贱为本，高以下为基" }, { "id": "c013", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "昔之得一者", "kind": "note", "text": "昔，古也。一，道也。言曩昔劫初得道之者，所得之狀具列下文，斯則御今而引古也。", "authorNote": "成玄英此章義疏據《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": "昔，古也。一，道也。言曩昔劫初得道之者，所得之状具列下文，斯则御今而引古也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）（成玄英此章義疏據《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": "成玄英此章义疏据《玄德纂疏》卷十一所引。", "lemmaSimp": "昔之得一者" }, { "id": "c014", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞", "kind": "note", "text": "禀得道炁，積陽成天，清浮在上；同禀一道，故凝陰成地，寧靜於下；神道處陰，幽㝠難測，由其得一，故靈知無方，《莊子》云「神鬼神帝，生天生地」；谷，川谷也，言谷得一，故能泉源流潤、溪壑盈滿；有識無情，通號萬物，同禀一道，故得生成；帝王公侯莫不禀為化，只以無為得一，故能布正天下，放勳、文命是也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "禀得道炁，积阳成天，清浮在上；同禀一道，故凝阴成地，宁静于下；神道处阴，幽㝠难测，由其得一，故灵知无方，《庄子》云「神鬼神帝，生天生地」；谷，川谷也，言谷得一，故能泉源流润、溪壑盈满；有识无情，通号万物，同禀一道，故得生成；帝王公侯莫不禀为化，只以无为得一，故能布正天下，放勋、文命是也。", "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": "天得一以清，地得一以宁，神得一以灵，谷得一以盈，万物得一以生，侯王得一以为天下贞" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "其致之", "kind": "note", "text": "致，得也。通結前六，咸得一道也。若作内解者，通是一人而有六種行門也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "致，得也。通结前六，咸得一道也。若作内解者，通是一人而有六种行门也。", "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": "其致之" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶", "kind": "note", "text": "以，用也；無，不也。裂，壞也，言天不能用道清虛，則日月勃蝕、星辰失度，灾變屢彰，恐當圻裂；發，變動也，言地不能用道寧靜，則恐有崩淪之灾，昔岐山崩、三川震是也；歇，廢也，神不依道則智用愚殆，既無靈驗，恐將廢歇；竭，塞也，言川谷乖一，灾否斯起，致泉源枯竭、流注不通也；一切萬物得一而生，若喪道乖真，則死滅俄頃；蹶，敗也，君王不能用道守貴而乖理悖德，將恐神器顛覆、社稷傾危，夏桀、殷紂即其人也。", "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；无，不也。裂，坏也，言天不能用道清虚，则日月勃蚀、星辰失度，灾变屡彰，恐当圻裂；发，变动也，言地不能用道宁静，则恐有崩沦之灾，昔岐山崩、三川震是也；歇，废也，神不依道则智用愚殆，既无灵验，恐将废歇；竭，塞也，言川谷乖一，灾否斯起，致泉源枯竭、流注不通也；一切万物得一而生，若丧道乖真，则死灭俄顷；蹶，败也，君王不能用道守贵而乖理悖德，将恐神器颠覆、社稷倾危，夏桀、殷纣即其人也。", "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": "天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵高将恐蹶" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "故貴以賤為本，高以下為基", "kind": "note", "text": "貴，尊高也；賤，卑下也。得一之君故能謙下，失道之主必致驕矜，故知驕矜是賤下之基、謙卑是尊貴之本，校量得失，故有斯戒。九重之臺，起於累土；百仞之高，元乎一簣，以況尊貴，卑下為基。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "贵，尊高也；贱，卑下也。得一之君故能谦下，失道之主必致骄矜，故知骄矜是贱下之基、谦卑是尊贵之本，校量得失，故有斯戒。九重之台，起于累土；百仞之高，元乎一篑，以况尊贵，卑下为基。", "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": "故贵以贱为本，高以下为基" }, { "id": "c018", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "是以侯王自謂孤寡不穀，此非以賤為本耶？非乎", "kind": "note", "text": "不穀，由不善也。王侯貴人，智慧聰達，放體縱傲，是喪身之本；謙為貴盛之基，故能俯接下凡、以卑自牧，乃稱孤寡不穀，豈非以賤為本耶？而言非乎者，蓋是嗟難假問之辭云爾。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "不谷，由不善也。王侯贵人，智慧聪达，放体纵傲，是丧身之本；谦为贵盛之基，故能俯接下凡、以卑自牧，乃称孤寡不谷，岂非以贱为本耶？而言非乎者，盖是嗟难假问之辞云尔。", "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": "是以侯王自谓孤寡不谷，此非以贱为本耶？非乎" }, { "id": "c019", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "故致數譽無譽", "kind": "note", "text": "輿，車也。箱輻轂輞，假合而成，徒有車名，數即無實。五物四大為幻亦然，所以身既浮虛，貴將安寄？是故處貴應須謙下。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "舆，车也。箱辐毂辋，假合而成，徒有车名，数即无实。五物四大为幻亦然，所以身既浮虚，贵将安寄？是故处贵应须谦下。", "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": "故致数誉无誉" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s008", "end": "s008" }, "lemma": "不欲琭琭如玉，珞珞如石", "kind": "note", "text": "玉，貴也；石，賤也；琭琭，少也；落落，多也。若内惑於身、外迷於物者，則賤物而貴身。今既數車無車，即悟物我虛幻，故能自化平等，貴賤不殊，離形去知，㝠於至道，所以不欲琭琭如玉之可貴、落落如石之可賤也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "玉，贵也；石，贱也；琭琭，少也；落落，多也。若内惑于身、外迷于物者，则贱物而贵身。今既数车无车，即悟物我虚幻，故能自化平等，贵贱不殊，离形去知，㝠于至道，所以不欲琭琭如玉之可贵、落落如石之可贱也。", "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": "不欲琭琭如玉，珞珞如石" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s003" }, "lemma": "昔之得一者……其致之", "kind": "note", "text": "一者，道之和，謂沖氣也。以其妙用在物為一，故謂之一爾。氣象之大者莫過乎乾，穹崇廣覆也。形質之大者莫過乎坤儀，純陰之質，由得一故，能磅礴厚載，資生萬物。谷得一以盈，萬物得一以生：物者，通該動植，有識無情，運動無竭。侯王得一以為天下正：其致之物，得道用，因用立名，道存名立，用失而實喪矣。故天清地寧、神靈谷盈，皆資妙用以致爾，故云其致之云爾也。", "authorNote": "此為御注。唐玄宗御注此章據《玄德纂疏》卷十一所引；「神」「谷」二句無御注，僅存御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "一者，道之和，谓冲气也。以其妙用在物为一，故谓之一尔。气象之大者莫过乎干，穹崇广覆也。形质之大者莫过乎坤仪，纯阴之质，由得一故，能磅礴厚载，资生万物。谷得一以盈，万物得一以生：物者，通该动植，有识无情，运动无竭。侯王得一以为天下正：其致之物，得道用，因用立名，道存名立，用失而实丧矣。故天清地宁、神灵谷盈，皆资妙用以致尔，故云其致之云尔也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御注。唐玄宗御注此章據《玄德纂疏》卷十一所引；「神」「谷」二句無御注，僅存御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御注。唐玄宗御注此章据《玄德纂疏》卷十一所引；「神」「谷」二句无御注，仅存御疏。", "lemmaSimp": "昔之得一者……其致之" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s003" }, "lemma": "昔之得一者……其致之", "kind": "note", "text": "昔，往古也。一者，沖和之氣也。稱為一者，以其與物合同，古今不二，是謂之一。故《易繫》曰「一陰一陽之謂道」，蓋明道氣在陰與陰合一、在陽與陽合一爾。言昔得者，將欲原始要終、抑末歸本，故引昔得以證今得，得一之數略如下云。氣象之大者莫大乎乾元，故先標之；得一之首，純陽之氣由得一故，故能穹崇廣覆，資始萬物。形質之大者莫大乎坤儀，純陰之質由得一故，故能磅礴厚載，資生萬物。神者，妙萬物以為言，由得一故，故能通變無方，不可形詰。水注川為溪，注溪為谷，由得一故，故能泉源流潤，盈滿不竭。物者，通該動植，有識無情，總謂之物，得沖氣故，故能生成運動而不歇滅。侯王，人主也，侯者五等之爵，王者萬乘之主，言侯王得一故能永有天下、無思不服，而為天下正平也；正有作貞字者，貞即正也。此總釋前義而生後文：致，得也，言天之清澄、地之寧靜、神之靈變、谷之盈滿、物之生成、侯王之正平者，何以致其然耶？皆得道之妙用爾。此明得道之為益，下文誡失道之為損。", "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": "昔，往古也。一者，冲和之气也。称为一者，以其与物合同，古今不二，是谓之一。故《易系》曰「一阴一阳之谓道」，盖明道气在阴与阴合一、在阳与阳合一尔。言昔得者，将欲原始要终、抑末归本，故引昔得以证今得，得一之数略如下云。气象之大者莫大乎乾元，故先标之；得一之首，纯阳之气由得一故，故能穹崇广覆，资始万物。形质之大者莫大乎坤仪，纯阴之质由得一故，故能磅礴厚载，资生万物。神者，妙万物以为言，由得一故，故能通变无方，不可形诘。水注川为溪，注溪为谷，由得一故，故能泉源流润，盈满不竭。物者，通该动植，有识无情，总谓之物，得冲气故，故能生成运动而不歇灭。侯王，人主也，侯者五等之爵，王者万乘之主，言侯王得一故能永有天下、无思不服，而为天下正平也；正有作贞字者，贞即正也。此总释前义而生后文：致，得也，言天之清澄、地之宁静、神之灵变、谷之盈满、物之生成、侯王之正平者，何以致其然耶？皆得道之妙用尔。此明得道之为益，下文诫失道之为损。", "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": "昔之得一者……其致之" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶", "kind": "note", "text": "此致誡之辭。誡其矜用爾。誡神矜用不能妙爾。誡將矜滿爾。誡其有用生成爾。得一者不可矜其用，故誡天無以其清而矜之，將恐分裂；地無以其寧而矜之，將恐發泄；神矜則靈歇，谷矜則盈竭，物矜則生滅，侯王矜其貴則將顛蹶矣。聖教垂世，本為生靈，雖遠舉天地之清寧，而會歸秪在於侯王守雌靜爾。", "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": "此致诫之辞。诫其矜用尔。诫神矜用不能妙尔。诫将矜满尔。诫其有用生成尔。得一者不可矜其用，故诫天无以其清而矜之，将恐分裂；地无以其宁而矜之，将恐发泄；神矜则灵歇，谷矜则盈竭，物矜则生灭，侯王矜其贵则将颠蹶矣。圣教垂世，本为生灵，虽远举天地之清宁，而会归秪在于侯王守雌静尔。", "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": "天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵高将恐蹶" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶", "kind": "note", "text": "無以者，致誠之辭；以，用也。夫矜存者喪，執得者失。言天得道用以致清浮，若不守道沖和而但矜用其清，將恐之於破裂，不成象也。言地得道用而致寧靜，當須忘其寧靜；若矜用其寧靜，將恐至於發泄，不成形也。言神得道用而能靈變無方，當須忘其精靈；若矜用其靈，將恐之於歇絕，不妙用也。言谷得道用而能虛受，當須忘其盈滿；若矜用盈滿，將恐之於枯竭，不能流潤也。言萬物得道用而能生成，當須忘其生；若矜而有之，將恐之於死滅，不為生靈也。蹶，顛仆也，言侯王得道之用而能為天下之主，當忘其尊榮，謙以自牧；若矜其尊貴，將恐之於顛仆，不能正定天下也。注云「聖教垂世本為生靈」者，《書》云「天生萬物，唯人為靈，元后作父母」，是知聖教所屬在乎一人；雖始誡天地使忘清寧之功，終誡侯王無矜化育之德，用謙之道具如下文。", "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": "无以者，致诚之辞；以，用也。夫矜存者丧，执得者失。言天得道用以致清浮，若不守道冲和而但矜用其清，将恐之于破裂，不成象也。言地得道用而致宁静，当须忘其宁静；若矜用其宁静，将恐至于发泄，不成形也。言神得道用而能灵变无方，当须忘其精灵；若矜用其灵，将恐之于歇绝，不妙用也。言谷得道用而能虚受，当须忘其盈满；若矜用盈满，将恐之于枯竭，不能流润也。言万物得道用而能生成，当须忘其生；若矜而有之，将恐之于死灭，不为生灵也。蹶，颠仆也，言侯王得道之用而能为天下之主，当忘其尊荣，谦以自牧；若矜其尊贵，将恐之于颠仆，不能正定天下也。注云「圣教垂世本为生灵」者，《书》云「天生万物，唯人为灵，元后作父母」，是知圣教所属在乎一人；虽始诫天地使忘清宁之功，终诫侯王无矜化育之德，用谦之道具如下文。", "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": "天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵高将恐蹶" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s006" }, "lemma": "故貴以賤為本，高以下為基……此非以賤為本耶？非乎", "kind": "note", "text": "侯王高貴，兆民賤下，為國者以人為本基，當勞謙以聚人，令樂其愷悌之化，不有離散。孤寡不穀，凡情所惡，侯王自稱，以謙為本。非乎者，明是以賤為本爾。", "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": "侯王高贵，兆民贱下，为国者以人为本基，当劳谦以聚人，令乐其恺悌之化，不有离散。孤寡不谷，凡情所恶，侯王自称，以谦为本。非乎者，明是以贱为本尔。", "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": "故贵以贱为本，高以下为基……此非以贱为本耶？非乎" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s006" }, "lemma": "故貴以賤為本，高以下為基……此非以賤為本耶？非乎", "kind": "note", "text": "高貴言侯王，賤下謂黎庶。言侯王因黎庶而得貴，是知賤下為高貴之本基也。《書》曰「民惟邦本，本固邦寧」，人君務謙聚人，可謂固邦之本也。注云「令樂其愷悌之化」者，《詩》云「愷悌君子，人之父母」，愷，樂也；悌，易也，言君子有樂易之德，愛養於人，故百姓思之如子於父母也；若為德反是者，則人離散矣。是以者，結前義也。侯王自謂孤寡不穀者，按《左氏春秋》云「孤與二三臣悼心失圖」是也；稱寡人者，即「先君以寡人為賢」之例是也；稱不穀者，即「不穀惡其無誠德」之例是也。又案《禮》：無父稱孤，無夫曰寡；穀，善也，不穀猶不善也。凡此三名，人之所鄙，而侯王以為稱首者，蓋謙以自牧，不矜其尊也。此其以賤為本耶者，言若此豈非以賤為本？非乎者，假問之辭，應答云實是以賤為本也。", "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": "高贵言侯王，贱下谓黎庶。言侯王因黎庶而得贵，是知贱下为高贵之本基也。《书》曰「民惟邦本，本固邦宁」，人君务谦聚人，可谓固邦之本也。注云「令乐其恺悌之化」者，《诗》云「恺悌君子，人之父母」，恺，乐也；悌，易也，言君子有乐易之德，爱养于人，故百姓思之如子于父母也；若为德反是者，则人离散矣。是以者，结前义也。侯王自谓孤寡不谷者，按《左氏春秋》云「孤与二三臣悼心失图」是也；称寡人者，即「先君以寡人为贤」之例是也；称不谷者，即「不谷恶其无诚德」之例是也。又案《礼》：无父称孤，无夫曰寡；谷，善也，不谷犹不善也。凡此三名，人之所鄙，而侯王以为称首者，盖谦以自牧，不矜其尊也。此其以贱为本耶者，言若此岂非以贱为本？非乎者，假问之辞，应答云实是以贱为本也。", "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": "故贵以贱为本，高以下为基……此非以贱为本耶？非乎" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s008" }, "lemma": "故致數譽無譽……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "數輿則無輿。輪轅為輿本，數貴則無貴，賤下為貴本。轅為輿本，當存轅以定輿；賤為貴本，當守賤以安貴。將戒侯王以賤為本，故致數輿之談耳。琭琭，玉貌；落落，石貌。以賤為本。", "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": "数舆则无舆。轮辕为舆本，数贵则无贵，贱下为贵本。辕为舆本，当存辕以定舆；贱为贵本，当守贱以安贵。将戒侯王以贱为本，故致数舆之谈耳。琭琭，玉貌；落落，石貌。以贱为本。", "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": "故致数誉无誉……不欲琭琭如玉，珞珞如石" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s008" }, "lemma": "故致數譽無譽……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "故者，仍上之辭也。前明侯王因賤得貴，貴無定相，其理難明，故借數輿以況之。極輿之數，竟無輿名，乃是輪轅假合為輿之名本；以喻侯王數侯王之貴，竟無貴名，乃是賤下假借為侯王之貴本。輪轅為輿本，當存本則有輿，無本則無輿；賤下為貴本，當存本則有位，去本則無位。言此者，欲戒侯王愛養下人，不棄惇獨爾。夫玉貴而石賤：如玉者，自貴也；如石者，自謙也。侯王既以賤為本，故不欲琭琭如玉而自尊貴，當須落落如石以守謙卑也。", "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": "故者，仍上之辞也。前明侯王因贱得贵，贵无定相，其理难明，故借数舆以况之。极舆之数，竟无舆名，乃是轮辕假合为舆之名本；以喻侯王数侯王之贵，竟无贵名，乃是贱下假借为侯王之贵本。轮辕为舆本，当存本则有舆，无本则无舆；贱下为贵本，当存本则有位，去本则无位。言此者，欲戒侯王爱养下人，不弃惇独尔。夫玉贵而石贱：如玉者，自贵也；如石者，自谦也。侯王既以贱为本，故不欲琭琭如玉而自尊贵，当须落落如石以守谦卑也。", "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": "故致数誉无誉……不欲琭琭如玉，珞珞如石" }, { "id": "c029", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s003" }, "lemma": "昔之得一者……其致之", "kind": "note", "text": "一者，道之子，神明之母，太和之宗，天地之祖。於神為無，於道為有，於神為大，於道為小。故其為物也，虛而實，無而有，圓而不規，方而不矩，繩繩忽忽，無端無緒，不浮不沈，不行不止……窅然獨存，玄妙獨處，周密無間，平易不改，混冥皓天，無所不有……故一者，萬物之所導而變化之至要也，萬方之準繩而百變之權量也。一其名也，德其號也，無有其舍也，無為其事也，無形其度也，反其大數也，和其歸也，弱其用也。故能知一，千變不窮，萬輪不失；不能知一，時凶時吉，持國者亡，守身者没。", "authorNote": "嚴遵此章指歸據《道藏》本《道德真經指歸》；《玄德纂疏》卷十一另存「一者，道之子，於神為無，於道為有，元元之元，始始之始，窅然獨存，玄妙獨處，變化之要也」一節，文字互有詳略。", "citation": "嚴遵《道德真經指歸》（《道藏》本）", "textSimp": "一者，道之子，神明之母，太和之宗，天地之祖。于神为无，于道为有，于神为大，于道为小。故其为物也，虚而实，无而有，圆而不规，方而不矩，绳绳忽忽，无端无绪，不浮不沈，不行不止……窅然独存，玄妙独处，周密无间，平易不改，混冥皓天，无所不有……故一者，万物之所导而变化之至要也，万方之准绳而百变之权量也。一其名也，德其号也，无有其舍也，无为其事也，无形其度也，反其大数也，和其归也，弱其用也。故能知一，千变不穷，万轮不失；不能知一，时凶时吉，持国者亡，守身者没。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）（嚴遵此章指歸據《道藏》本《道德真經指歸》；《玄德纂疏》卷十一另存「一者，道之子，於神為無，於道為有，元元之元，始始之始，窅然獨存，玄妙獨處，變化之要也」一節，文字互有詳略。）", "citationSimp": "严遵《道德真经指归》（《道藏》本）", "authorNoteSimp": "严遵此章指归据《道藏》本《道德真经指归》；《玄德纂疏》卷十一另存「一者，道之子，于神为无，于道为有，元元之元，始始之始，窅然独存，玄妙独处，变化之要也」一节，文字互有详略。", "lemmaSimp": "昔之得一者……其致之" }, { "id": "c030", "block": 0, "source": "yanzun", "target": { "start": "s002", "end": "s002" }, "lemma": "天得一以清，地得一以寧，神得一以靈，谷得一以盈，侯王得一以為天下貞", "kind": "note", "text": "是故昔之得一者，天之性得一之清，而天之所為非清也，無心無意、無為無事以順其性，玄玄默默、無容無式以保其命，是以陰陽自起、變化自正，故能剛健運動以致其高，清明大通、皓白和正、純粹真茂，不與物糅……地之性得一之寧，而地所為非寧也，無知無識、無為無事以順其性，無度無數、無憂無利以保其命，是以山川自起、盛衰自正……神之性得一之靈，而神之所為非靈也，無謀無響、無首以保其命，是以消息自起、存亡自正，故老能復壯、死能復生、困能復達、廢能復榮……谷之性得一以盈，而谷之所為非盈也，不欲不求、無為無事以順其性，不仁不義、不與不施以保其命，是以實虛自起、盛衰自正，故能蒸山流澤以為通德，涓涓不息、綿綿不絕……侯王之性得一之正，而侯王之所為非正也，去心去志、無為無事以順其性，去聰去明、虛無自應以保其命，是以和平自起、萬物自正，故能體道合德、與天同則。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《道藏》本）", "textSimp": "是故昔之得一者，天之性得一之清，而天之所为非清也，无心无意、无为无事以顺其性，玄玄默默、无容无式以保其命，是以阴阳自起、变化自正，故能刚健运动以致其高，清明大通、皓白和正、纯粹真茂，不与物糅……地之性得一之宁，而地所为非宁也，无知无识、无为无事以顺其性，无度无数、无忧无利以保其命，是以山川自起、盛衰自正……神之性得一之灵，而神之所为非灵也，无谋无响、无首以保其命，是以消息自起、存亡自正，故老能复壮、死能复生、困能复达、废能复荣……谷之性得一以盈，而谷之所为非盈也，不欲不求、无为无事以顺其性，不仁不义、不与不施以保其命，是以实虚自起、盛衰自正，故能蒸山流泽以为通德，涓涓不息、绵绵不绝……侯王之性得一之正，而侯王之所为非正也，去心去志、无为无事以顺其性，去聪去明、虚无自应以保其命，是以和平自起、万物自正，故能体道合德、与天同则。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）", "citationSimp": "严遵《道德真经指归》（《道藏》本）", "lemmaSimp": "天得一以清，地得一以宁，神得一以灵，谷得一以盈，侯王得一以为天下贞" }, { "id": "c031", "block": 0, "source": "yanzun", "target": { "start": "s004", "end": "s004" }, "lemma": "天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，侯王無以貴高將恐蹶", "kind": "note", "text": "凡此五者，得一行之，興而不廢，成而不缺，流而不絕，光而不滅。夫何故哉？性命自然，動而由一也。是故使天有為，動不順一，為高得卑，為清得裂，陰陽謬戾，綱弛紀絕，和氣隔塞，三光消滅，雷霆妄作，萬物皆失；使地有為，動不順一，為直得枉，為寧得發，山川崩絕，剛柔卷折，氣化不通，五行毁缺，百穀枯槁，羣生疾疫；使神有為，動不順一，為達得困，為靈得歇，變化失序，締滯消竭，盛衰者亡，弛張者殁；使谷有為，動不順一，為有得亡，為盈得竭，虚實反覆，流澤不入；侯王有為，動不順一，為貴得賤，為正得蹶，亂擾迷惑，事由己出，百官失中，喪其名實，萬民不歸，天地是絕。凡此五者，性命淳美，變化窮極，進退屈伸，不離法式，得一而存，失一而没。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《道藏》本）", "textSimp": "凡此五者，得一行之，兴而不废，成而不缺，流而不绝，光而不灭。夫何故哉？性命自然，动而由一也。是故使天有为，动不顺一，为高得卑，为清得裂，阴阳谬戾，纲弛纪绝，和气隔塞，三光消灭，雷霆妄作，万物皆失；使地有为，动不顺一，为直得枉，为宁得发，山川崩绝，刚柔卷折，气化不通，五行毁缺，百谷枯槁，群生疾疫；使神有为，动不顺一，为达得困，为灵得歇，变化失序，缔滞消竭，盛衰者亡，弛张者殁；使谷有为，动不顺一，为有得亡，为盈得竭，虚实反复，流泽不入；侯王有为，动不顺一，为贵得贱，为正得蹶，乱扰迷惑，事由己出，百官失中，丧其名实，万民不归，天地是绝。凡此五者，性命淳美，变化穷极，进退屈伸，不离法式，得一而存，失一而没。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）", "citationSimp": "严遵《道德真经指归》（《道藏》本）", "lemmaSimp": "天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，侯王无以贵高将恐蹶" }, { "id": "c032", "block": 0, "source": "yanzun", "target": { "start": "s005", "end": "s006" }, "lemma": "故貴以賤為本，高以下為基……此非以賤為本耶？非乎", "kind": "note", "text": "是故天人之道，物類化變，為寡者眾，為賤者貴，為高者卑，為成者敗，益之者損，利之者害，處其反者得其覆，為所求者失所欲。是以賢君聖主，勢在民上，爵尊天下，澤連萬物，德懷四海，道之所祐，天地所助，萬物所歸，鬼神所與，厲身起節，自謂孤寡，處卑守微，躬涉勞苦，損心挫志，務設民下，不為貴故擅民之命，不為高故常在民上，不欲也故無所不有，不為也故無所不宰，萬物紛紜，身無所與，故能為之本。非獨王道，萬事然矣。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《道藏》本）", "textSimp": "是故天人之道，物类化变，为寡者众，为贱者贵，为高者卑，为成者败，益之者损，利之者害，处其反者得其覆，为所求者失所欲。是以贤君圣主，势在民上，爵尊天下，泽连万物，德怀四海，道之所祐，天地所助，万物所归，鬼神所与，厉身起节，自谓孤寡，处卑守微，躬涉劳苦，损心挫志，务设民下，不为贵故擅民之命，不为高故常在民上，不欲也故无所不有，不为也故无所不宰，万物纷纭，身无所与，故能为之本。非独王道，万事然矣。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）", "citationSimp": "严遵《道德真经指归》（《道藏》本）", "lemmaSimp": "故贵以贱为本，高以下为基……此非以贱为本耶？非乎" }, { "id": "c033", "block": 0, "source": "yanzun", "target": { "start": "s007", "end": "s008" }, "lemma": "故致數譽無譽……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "夫工之造輿也，為圓為方，為短為長，為曲為直，為縱為橫，終身揳揳，卒不為輿，故能成輿而令可行也。夫玉之為物也，微以寡；而石之為物也，巨以眾。眾故賤，寡故貴，玉之與石，俱生一類，寡之與眾，或求或棄，故貴賤在於多少，成敗在於為否。是以聖人為之以反，守之以和，與時俯仰，因物變化，不為石，不為玉，常在玉石之間，不多不少，不貴不賤，一為綱紀，道為楨幹，故能專制天下而威不可勝，全活萬物而德不可量……審於反覆，歸於玄默，明於有無，反於太初，無以身為故神明不釋，無以天下為故天下與之俱。", "authorNote": "嚴遵本作「故造輿於無輿」「不欲碌碌如玉，落落如石」。", "citation": "嚴遵《道德真經指歸》（《道藏》本）", "textSimp": "夫工之造舆也，为圆为方，为短为长，为曲为直，为纵为横，终身揳揳，卒不为舆，故能成舆而令可行也。夫玉之为物也，微以寡；而石之为物也，巨以众。众故贱，寡故贵，玉之与石，俱生一类，寡之与众，或求或弃，故贵贱在于多少，成败在于为否。是以圣人为之以反，守之以和，与时俯仰，因物变化，不为石，不为玉，常在玉石之间，不多不少，不贵不贱，一为纲纪，道为桢干，故能专制天下而威不可胜，全活万物而德不可量……审于反复，归于玄默，明于有无，反于太初，无以身为故神明不释，无以天下为故天下与之俱。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）（嚴遵本作「故造輿於無輿」「不欲碌碌如玉，落落如石」。）", "citationSimp": "严遵《道德真经指归》（《道藏》本）", "authorNoteSimp": "严遵本作「故造舆于无舆」「不欲碌碌如玉，落落如石」。", "lemmaSimp": "故致数誉无誉……不欲琭琭如玉，珞珞如石" }, { "id": "c034", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s002" }, "lemma": "昔之得一者……侯王得一以為天下貞", "kind": "note", "text": "一元氣也，未分無二，故言一也。天地雖大，所禀者元一；萬物雖富，所資者沖和；王侯雖貴，所賴者真道。是以清澄以廣覆，寧靜以厚載，變化以精靈，虛豁以盈滿，安樂以全生，無為而正定。何以致然？皆得一於道。", "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": "一元气也，未分无二，故言一也。天地虽大，所禀者元一；万物虽富，所资者冲和；王侯虽贵，所赖者真道。是以清澄以广覆，宁静以厚载，变化以精灵，虚豁以盈满，安乐以全生，无为而正定。何以致然？皆得一于道。", "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": "昔之得一者……侯王得一以为天下贞" }, { "id": "c035", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "其致之", "kind": "note", "text": "道無興廢，物有得失，得之者益如前，失之者損如後也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "道无兴废，物有得失，得之者益如前，失之者损如后也。", "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": "其致之" }, { "id": "c036", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶", "kind": "note", "text": "真一之道，不可失也。失之，成象恐之於破裂，成形恐之於動發，不測將恐以歇絕，虛間將恐以枯竭，生靈將恐以死滅，尊貴將恐於顛蹷也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "真一之道，不可失也。失之，成象恐之于破裂，成形恐之于动发，不测将恐以歇绝，虚间将恐以枯竭，生灵将恐以死灭，尊贵将恐于颠蹷也。", "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": "天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵高将恐蹶" }, { "id": "c037", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "故貴以賤為本，高以下為基", "kind": "note", "text": "故貴以賤為本，此則國以人為本，亦言從賤以至貴也。高以下為基，九重之臺，起於累土。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "故贵以贱为本，此则国以人为本，亦言从贱以至贵也。高以下为基，九重之台，起于累土。", "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": "故贵以贱为本，高以下为基" }, { "id": "c038", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "是以侯王自謂孤寡不穀，此非以賤為本耶？非乎", "kind": "note", "text": "孤寡不穀，王侯之謙稱，此亦不忘於本。此其以賤為本耶，非言其實以賤為本。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "孤寡不谷，王侯之谦称，此亦不忘于本。此其以贱为本耶，非言其实以贱为本。", "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": "是以侯王自谓孤寡不谷，此非以贱为本耶？非乎" }, { "id": "c039", "block": 0, "source": "lirong", "target": { "start": "s007", "end": "s008" }, "lemma": "故致數譽無譽……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "王侯實貴而以賤為名者，此有道之君也。歌謡頌德，不以為譽，此則數譽無譽；懸謗從諫，不以為毁，此則數毁無毁也。明體道君子，外寵辱得失不驚心，忘毁譽喜愠不形色也。玉琭琭少故貴，石落落多故賤。貴者物所攻，賤者人所惡，俱不安也。處貴而謙退，不欲如玉之被攻；在賤而思齊，不欲如石之被棄。得之以一，處之以中，唯上與下無不安也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "王侯实贵而以贱为名者，此有道之君也。歌谣颂德，不以为誉，此则数誉无誉；悬谤从谏，不以为毁，此则数毁无毁也。明体道君子，外宠辱得失不惊心，忘毁誉喜愠不形色也。玉琭琭少故贵，石落落多故贱。贵者物所攻，贱者人所恶，俱不安也。处贵而谦退，不欲如玉之被攻；在贱而思齐，不欲如石之被弃。得之以一，处之以中，唯上与下无不安也。", "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": "故致数誉无誉……不欲琭琭如玉，珞珞如石" }, { "id": "c040", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s008" }, "lemma": "昔之得一者……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "夫一者，道之子、物之始也。能抱其子、復其始，則萬物莫不遂其生之理矣。雖天道之與神明、地道之與山谷，莫不以得一之故而能清靈寧盈耳。《易》曰「天下之動，貞夫一」，故侯王得之則為天下貞。所以致之，其道一也。然唯其致之，不可恃之，故戒其無以此為也。苟恃其清靈寧盈，則必將裂發歇竭矣。於乎！萬物恃其生，天理必滅；侯王恃其貞貴高，必蹶。特加貴高之言，將戒侯王之深旨也。亦既戒之，而又演之曰：其所以得貴為王侯，必以賤者為根本也；其所以高居大位，必以下民為基址也。至於孤寡不穀，皆下賤之稱也，而侯王以此自稱者，此以下賤為本之謂也。窮極其致，何以明之？夫士農工商具於民然後有國焉，輪轅箱軸備於用然後有輿焉。今指輿而數之，則皆輪轅箱軸耳，不見有輿也；指國而數之，則士農工商耳，不見有國也。然則士農工商，國之賤下者也，國之所以存，以賤下為本耳。故侯王當以貴自戒，不欲琭琭然如玉之貴異；當以賤下為本，故宜珞珞然如石之凡賤也。", "authorNote": "陸希聲此章傳據《道藏》本。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫一者，道之子、物之始也。能抱其子、复其始，则万物莫不遂其生之理矣。虽天道之与神明、地道之与山谷，莫不以得一之故而能清灵宁盈耳。《易》曰「天下之动，贞夫一」，故侯王得之则为天下贞。所以致之，其道一也。然唯其致之，不可恃之，故戒其无以此为也。苟恃其清灵宁盈，则必将裂发歇竭矣。於乎！万物恃其生，天理必灭；侯王恃其贞贵高，必蹶。特加贵高之言，将戒侯王之深旨也。亦既戒之，而又演之曰：其所以得贵为王侯，必以贱者为根本也；其所以高居大位，必以下民为基址也。至于孤寡不谷，皆下贱之称也，而侯王以此自称者，此以下贱为本之谓也。穷极其致，何以明之？夫士农工商具于民然后有国焉，轮辕箱轴备于用然后有舆焉。今指舆而数之，则皆轮辕箱轴耳，不见有舆也；指国而数之，则士农工商耳，不见有国也。然则士农工商，国之贱下者也，国之所以存，以贱下为本耳。故侯王当以贵自戒，不欲琭琭然如玉之贵异；当以贱下为本，故宜珞珞然如石之凡贱也。", "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": "昔之得一者……不欲琭琭如玉，珞珞如石" }, { "id": "c041", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s008" }, "lemma": "昔之得一者……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "道一而已，而得之則得之者與道為二，非一也；唯其得之而無得，故謂之得一也。昔之得一者莫不然也：仰之而天也，得一以清，故覆焉而不傾；俯之而地也，得一以寧，故載焉而不陷；神無形而至於寂者也，以得一故妙乎有生而靈；谷有形而至虚者也，以得一故應乎所感而盈；其眾為之物，以得一故生而無極；其尊為王侯，以得一故能制天下之動而貞夫一，則一之不可不致也如此。故一者，天之所以清、地之所以寧、寂之所以靈、虚之所以盈、萬物之所以生，而侯王之所以為天下貞者也。使天無以清則裂，地無以寧則發，神無以靈則歇，谷無以盈則竭，萬物無以生則滅，而侯王也無以為貞而唯貴高之知，其得不蹶邪？故貴以賤為本，則未有貴者乃貴之所自而立也；高以下為基，則未有高者乃高之所自而起也。然則貴而無其貴、高而無其高，乃侯王之所以為天下貞而不蹶者邪？是以孤寡不穀，人之所惡而賤也，而貴高以為稱者，以其所本為在此也。故致數而極之，以至於一，則貴不異乎賤，而卑不離乎高，而譽出於無譽矣。譽無譽則毁無毁矣；譽無譽則不可得而貴，毁無毁則不可得而賤。玉可貴故琭之，石可賤故落之；不欲琭琭如玉、落落如石，不可得而貴賤之謂也。", "authorNote": "呂惠卿此章傳據《道藏》本。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "道一而已，而得之则得之者与道为二，非一也；唯其得之而无得，故谓之得一也。昔之得一者莫不然也：仰之而天也，得一以清，故覆焉而不倾；俯之而地也，得一以宁，故载焉而不陷；神无形而至于寂者也，以得一故妙乎有生而灵；谷有形而至虚者也，以得一故应乎所感而盈；其众为之物，以得一故生而无极；其尊为王侯，以得一故能制天下之动而贞夫一，则一之不可不致也如此。故一者，天之所以清、地之所以宁、寂之所以灵、虚之所以盈、万物之所以生，而侯王之所以为天下贞者也。使天无以清则裂，地无以宁则发，神无以灵则歇，谷无以盈则竭，万物无以生则灭，而侯王也无以为贞而唯贵高之知，其得不蹶邪？故贵以贱为本，则未有贵者乃贵之所自而立也；高以下为基，则未有高者乃高之所自而起也。然则贵而无其贵、高而无其高，乃侯王之所以为天下贞而不蹶者邪？是以孤寡不谷，人之所恶而贱也，而贵高以为称者，以其所本为在此也。故致数而极之，以至于一，则贵不异乎贱，而卑不离乎高，而誉出于无誉矣。誉无誉则毁无毁矣；誉无誉则不可得而贵，毁无毁则不可得而贱。玉可贵故琭之，石可贱故落之；不欲琭琭如玉、落落如石，不可得而贵贱之谓也。", "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": "昔之得一者……不欲琭琭如玉，珞珞如石" }, { "id": "c042", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s002" }, "lemma": "昔之得一者……侯王得一以為天下貞", "kind": "note", "text": "一，道也。物之所以得為物者，皆道也。天下之人見物而忘道，天知其清而已，地知其寧而已，神知其靈而已，谷知其盈而已，萬物知其生而已，侯王知其為天下貞而已，不知其所以得此者，皆道存焉耳。", "authorNote": "蘇轍此章注據《道藏》本。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "一，道也。物之所以得为物者，皆道也。天下之人见物而忘道，天知其清而已，地知其宁而已，神知其灵而已，谷知其盈而已，万物知其生而已，侯王知其为天下贞而已，不知其所以得此者，皆道存焉耳。", "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": "昔之得一者……侯王得一以为天下贞" }, { "id": "c043", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s004" }, "lemma": "其致之……侯王無以貴高將恐蹶", "kind": "note", "text": "致之言極也。天不得一未遽裂也，地不得一未遽發也，神不得一未遽歇也，谷不得一未遽竭也，萬物不得一未遽滅也，侯王不得一未遽蹶也，然其極必至於此耳。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "致之言极也。天不得一未遽裂也，地不得一未遽发也，神不得一未遽歇也，谷不得一未遽竭也，万物不得一未遽灭也，侯王不得一未遽蹶也，然其极必至于此耳。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "其致之……侯王无以贵高将恐蹶" }, { "id": "c044", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "故貴以賤為本，高以下為基", "kind": "note", "text": "天地之大，侯王之貴，皆一之致。夫一果何物也？視之不見，執之不得，則亦天下之至微也，此所謂賤且下也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "天地之大，侯王之贵，皆一之致。夫一果何物也？视之不见，执之不得，则亦天下之至微也，此所谓贱且下也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "故贵以贱为本，高以下为基" }, { "id": "c045", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "是以侯王自謂孤寡不穀，此非以賤為本耶？非乎", "kind": "note", "text": "昔之為此稱者，亦舉其本而遺其末耳。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "昔之为此称者，亦举其本而遗其末耳。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "是以侯王自谓孤寡不谷，此非以贱为本耶？非乎" }, { "id": "c046", "block": 0, "source": "suzhe", "target": { "start": "s007", "end": "s008" }, "lemma": "故致數譽無譽……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "輪輻蓋軫衡軛轂轊會而為車，物物可數而車不可數，然後知無有之為車，所謂無之以為用者也。然則天地將以大為天地耶？侯王將以貴為侯王耶？大與貴之中有一存焉，此其所以為天地侯王者，而或莫知之耳。故一處貴而非貴，處賤而非賤，非若玉之碌碌貴而不能賤、石之落落賤而不能貴也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "轮辐盖轸衡轭毂𫐕会而为车，物物可数而车不可数，然后知无有之为车，所谓无之以为用者也。然则天地将以大为天地耶？侯王将以贵为侯王耶？大与贵之中有一存焉，此其所以为天地侯王者，而或莫知之耳。故一处贵而非贵，处贱而非贱，非若玉之碌碌贵而不能贱、石之落落贱而不能贵也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "故致数誉无誉……不欲琭琭如玉，珞珞如石" }, { "id": "c047", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s003" }, "lemma": "昔之得一者……其致之", "kind": "note", "text": "一者，沖虛之德。上篇所謂抱一、所謂為一，後章所謂道生一，皆指此而言；莊子謂之太一，又但謂之一。此廼自然之道所為，其用則虛而不盈、後而不先、柔而不剛、弱而不強，前章固屢言之，而此章盡發其藴。得者謂得此一以為德，以此故能若是。天地神谷四者，名異實同：其運轉而清明者曰天，凝聚而寧靜者曰地；神者兩間二氣之妙，張子所謂兩在故不測者，其用感應無方故靈；谷則兩間空虛之處，張子所謂空虛即氣者，其氣充塞無間故盈。貞猶木之楨榦，為天下貞猶曰為民極也。言天清地寧、神靈谷盈、萬物之生生不窮、侯王立乎天下之上而為民極，其所以致之者，皆由得此一也。", "authorNote": "吳澄以此章為其第三十四章。吳澄此章注據《道藏》本。", "citation": "吳澄《道德真經注》", "textSimp": "一者，冲虚之德。上篇所谓抱一、所谓为一，后章所谓道生一，皆指此而言；庄子谓之太一，又但谓之一。此廼自然之道所为，其用则虚而不盈、后而不先、柔而不刚、弱而不强，前章固屡言之，而此章尽发其蕴。得者谓得此一以为德，以此故能若是。天地神谷四者，名异实同：其运转而清明者曰天，凝聚而宁静者曰地；神者两间二气之妙，张子所谓两在故不测者，其用感应无方故灵；谷则两间空虚之处，张子所谓空虚即气者，其气充塞无间故盈。贞犹木之桢干，为天下贞犹曰为民极也。言天清地宁、神灵谷盈、万物之生生不穷、侯王立乎天下之上而为民极，其所以致之者，皆由得此一也。", "citationFull": "吳澄《道德真經注》（吳澄以此章為其第三十四章。吳澄此章注據《道藏》本。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄以此章为其第三十四章。吴澄此章注据《道藏》本。", "lemmaSimp": "昔之得一者……其致之" }, { "id": "c048", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "天無以清將恐裂，地無以寧將恐發，神無以靈將恐歇，谷無以盈將恐竭，萬物無以生將恐滅，侯王無以貴高將恐蹶", "kind": "note", "text": "無以，謂若無此德而以之。裂，分判；發，震動；歇，不能感應而靈；竭，不能充塞而盈；滅，息滅而不生；蹶，傾跌而失其位。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "无以，谓若无此德而以之。裂，分判；发，震动；歇，不能感应而灵；竭，不能充塞而盈；灭，息灭而不生；蹶，倾跌而失其位。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "天无以清将恐裂，地无以宁将恐发，神无以灵将恐歇，谷无以盈将恐竭，万物无以生将恐灭，侯王无以贵高将恐蹶" }, { "id": "c049", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s006" }, "lemma": "故貴以賤為本，高以下為基……此非以賤為本耶？非乎", "kind": "note", "text": "此章以六者並言，而此以承上文貴高二字，專為侯王言之。蓋侯王之位貴且高，而沖虛之德不欲盈，惟當自處於下賤也。孤如無父，寡如無夫；不穀，不善也，皆不美之名、非人所願有者，而侯王自謂，是以下賤自處也。先云賤為本、下為基，而後但云賤為本，舉一以包二者，省文也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此章以六者并言，而此以承上文贵高二字，专为侯王言之。盖侯王之位贵且高，而冲虚之德不欲盈，惟当自处于下贱也。孤如无父，寡如无夫；不谷，不善也，皆不美之名、非人所愿有者，而侯王自谓，是以下贱自处也。先云贱为本、下为基，而后但云贱为本，举一以包二者，省文也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "故贵以贱为本，高以下为基……此非以贱为本耶？非乎" }, { "id": "c050", "block": 0, "source": "wucheng", "target": { "start": "s007", "end": "s008" }, "lemma": "故致數譽無譽……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "琭琭，玉貌；珞珞，石貌。人之名譽彰彰有聞，特淺小之譽，必泯没其譽，人無得而稱，廼譽之至也，亦處賤下之意。不欲分别美惡，使人見琭琭粹美者之為玉、珞珞麄惡者之為石也。蓋人見其美惡，則美者必有譽，不能使之無譽矣。兩節皆言沖虛不盈之德，如此廼為侯王之能得一也。", "authorNote": "吳澄本作「故至譽無譽」。", "citation": "吳澄《道德真經注》", "textSimp": "琭琭，玉貌；珞珞，石貌。人之名誉彰彰有闻，特浅小之誉，必泯没其誉，人无得而称，廼誉之至也，亦处贱下之意。不欲分别美恶，使人见琭琭粹美者之为玉、珞珞麄恶者之为石也。盖人见其美恶，则美者必有誉，不能使之无誉矣。两节皆言冲虚不盈之德，如此廼为侯王之能得一也。", "citationFull": "吳澄《道德真經注》（吳澄本作「故至譽無譽」。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄本作「故至誉无誉」。", "lemmaSimp": "故致数誉无誉……不欲琭琭如玉，珞珞如石" }, { "id": "c051", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s008" }, "lemma": "昔之得一者……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "此言道無為而無不為，以明無用之用為大用，欲君人者當以無為而治也。一者，道之體也，其體至虛而無為，精一無二。凡諸有為，莫不以之為本。以，用也，意謂天地萬物皆以道體而為本也。故天得之而清覆於上，地得之而寧載於下；神，指人心而言，謂人得之而為萬物之靈；谷，即海也，海得之而容納百川，故長盈；萬物得之而各遂其生；侯王得之而為天下正。正，猶長，所謂君長也。如此者，雖其跡不同，而推其本則一，故曰致之一也。其下又返釋之曰：天不得此，將恐分裂而不能圓覆於上矣；地不得此，將恐發動而不能寧載於下矣；人不得此，將恐生機休歇，而不能子子孫孫亹亹而無窮矣；萬物若不得此，將恐絕滅而無有矣；侯王若不得此，將恐顛蹶而不能安其貴高之位矣。此老子主意，只重在「侯王無以正而貴高將恐蹶」這一句，必欲人君當體道無為而治耳。凡人聽其所用而從於人者，謂之下賤，此道之譬也。夫道本無名，故天地萬物皆得而用之，如人之下賤也。且侯王不得此道而處貴高之位，將恐蹶，豈不以是而為基本耶？故云貴以賤為本、高以下為基。且侯王自謂曰孤、寡、不穀，此三名者皆賤者之稱也，而侯王以之，其意豈不是以賤為本耶？非乎。所以稱此者，正欲人君忘其貴高之名，而體道凝神，知其無用為用耳。且而侯王所以貴高者，以百官執事總之而為君；若指其所用而各有所事，至若人君則無所用其事矣，所謂臣道有為而君道無為也。若夫輪輻衡軛，會之而為車，故數其車則件件可數，其車則無可數矣；以無可數，故得車之用。是故侯王以無為之道，而後方大有為也。然道之在物，本無貴賤高下之分，故侯王當體道忘懷，不可執貴高之名而取顛蹶之患。故誡之曰：不欲琭琭如玉、落落如石，謂不可視己琭琭如玉之貴、視物落落如石之賤也。苟忘貴賤之分，則人人皆為我用矣，豈非無用之為大用耶。", "authorNote": "憨山此章解據公開轉錄本。", "citation": "釋德清《道德經解》", "textSimp": "此言道无为而无不为，以明无用之用为大用，欲君人者当以无为而治也。一者，道之体也，其体至虚而无为，精一无二。凡诸有为，莫不以之为本。以，用也，意谓天地万物皆以道体而为本也。故天得之而清覆于上，地得之而宁载于下；神，指人心而言，谓人得之而为万物之灵；谷，即海也，海得之而容纳百川，故长盈；万物得之而各遂其生；侯王得之而为天下正。正，犹长，所谓君长也。如此者，虽其迹不同，而推其本则一，故曰致之一也。其下又返释之曰：天不得此，将恐分裂而不能圆覆于上矣；地不得此，将恐发动而不能宁载于下矣；人不得此，将恐生机休歇，而不能子子孙孙亹亹而无穷矣；万物若不得此，将恐绝灭而无有矣；侯王若不得此，将恐颠蹶而不能安其贵高之位矣。此老子主意，只重在「侯王无以正而贵高将恐蹶」这一句，必欲人君当体道无为而治耳。凡人听其所用而从于人者，谓之下贱，此道之譬也。夫道本无名，故天地万物皆得而用之，如人之下贱也。且侯王不得此道而处贵高之位，将恐蹶，岂不以是而为基本耶？故云贵以贱为本、高以下为基。且侯王自谓曰孤、寡、不谷，此三名者皆贱者之称也，而侯王以之，其意岂不是以贱为本耶？非乎。所以称此者，正欲人君忘其贵高之名，而体道凝神，知其无用为用耳。且而侯王所以贵高者，以百官执事总之而为君；若指其所用而各有所事，至若人君则无所用其事矣，所谓臣道有为而君道无为也。若夫轮辐衡轭，会之而为车，故数其车则件件可数，其车则无可数矣；以无可数，故得车之用。是故侯王以无为之道，而后方大有为也。然道之在物，本无贵贱高下之分，故侯王当体道忘怀，不可执贵高之名而取颠蹶之患。故诫之曰：不欲琭琭如玉、落落如石，谓不可视己琭琭如玉之贵、视物落落如石之贱也。苟忘贵贱之分，则人人皆为我用矣，岂非无用之为大用耶。", "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": "昔之得一者……不欲琭琭如玉，珞珞如石" }, { "id": "c052", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s008" }, "lemma": "昔之得一者……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "源案：莊子稱老子之學，建之以常無有，主之以太一，以濡弱謙下為表。此章所謂得一者，即沖虛不盈之德，為其近乎無也；又以侯王自稱孤寡不穀明之，為其近乎一也。夫天地萬物皆有生於無，故天不自知其清，地不自知其寧，神不自知其靈，谷不自知其盈，萬物不自知其生，則侯王亦不自知其貴高，明矣。不自知其清寧者，無心而運、無為而成也；不自知其為靈與盈者，寂而虛也；不自知為生者，自然也；不自知為貴高者，賤下也。寂故靈，虛故盈，無心無為故清寧，自然故不期生而生，自賤自下故為天下貞，此則得一之所致也。夫貴高與賤下相反，而一之者何哉？蓋所謂侯王者，亦人見之為侯王耳。若推其極致，則積眾賤而成貴，分數之初無貴之可言；積眾下而成高，分數之初無高之可言。如會眾材而成車，分數之本無車之可言。至於無貴賤高下之可言，則豈但以賤為本、下為基而已邪？蓋並我而無之矣。無我則無物；無我無物，則無高無下、無貴無賤。如此則高與下一也，貴與賤一也，彼與我一也。無往而不無，則無往而不一，何怪其與玉石之硜硜堅強自異於物者相反哉？然則人之見其相反者，道之動也；人所見其弱者，乃道之用也。蓋動本於靜，有本於無，不獨車之體生於無，即天地谷神萬物之體亦生於無。無與有相反，故體道者亦與徇有者相反；徇有者強，而體無者弱。不能體其無，雖欲守柔而不能也，故有我無我之間，此得一不得一之所由別也。", "authorNote": "魏源此章注據《老子本義》下篇。", "citation": "魏源《老子本義》", "textSimp": "源案：庄子称老子之学，建之以常无有，主之以太一，以濡弱谦下为表。此章所谓得一者，即冲虚不盈之德，为其近乎无也；又以侯王自称孤寡不谷明之，为其近乎一也。夫天地万物皆有生于无，故天不自知其清，地不自知其宁，神不自知其灵，谷不自知其盈，万物不自知其生，则侯王亦不自知其贵高，明矣。不自知其清宁者，无心而运、无为而成也；不自知其为灵与盈者，寂而虚也；不自知为生者，自然也；不自知为贵高者，贱下也。寂故灵，虚故盈，无心无为故清宁，自然故不期生而生，自贱自下故为天下贞，此则得一之所致也。夫贵高与贱下相反，而一之者何哉？盖所谓侯王者，亦人见之为侯王耳。若推其极致，则积众贱而成贵，分数之初无贵之可言；积众下而成高，分数之初无高之可言。如会众材而成车，分数之本无车之可言。至于无贵贱高下之可言，则岂但以贱为本、下为基而已邪？盖并我而无之矣。无我则无物；无我无物，则无高无下、无贵无贱。如此则高与下一也，贵与贱一也，彼与我一也。无往而不无，则无往而不一，何怪其与玉石之硁硁坚强自异于物者相反哉？然则人之见其相反者，道之动也；人所见其弱者，乃道之用也。盖动本于静，有本于无，不独车之体生于无，即天地谷神万物之体亦生于无。无与有相反，故体道者亦与徇有者相反；徇有者强，而体无者弱。不能体其无，虽欲守柔而不能也，故有我无我之间，此得一不得一之所由别也。", "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": "昔之得一者……不欲琭琭如玉，珞珞如石" }, { "id": "c053", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s008" }, "lemma": "昔之得一者……不欲琭琭如玉，珞珞如石", "kind": "note", "text": "愚者仍乎「一」，而不能「以」；智者日「以」之，而不能「一」。「以」者失「一」也，不「一」者無「以」也。「一」含萬，入萬而不與萬為對；「以」無事，有事而不與事為麗。而況可邀，而況可執乎？是以酒熟而酤者至，舍葺而行者休。我不「得一」，而姑守其濁，以為之筐橐，而後「一」可「致」而不拒。夫貴賤高下之與「一」均，豈有當哉？乃貴高者功名之府，而賤下者未有成也。功立而不相兼，名定而不相通，則萬且不盡，而況於「一」？故天地之理虧，而王侯之道喪。以大「輿」載天下者，知所取舍久矣。", "authorNote": "王夫之此章衍文據公開轉錄。", "citation": "王夫之《老子衍》", "textSimp": "愚者仍乎「一」，而不能「以」；智者日「以」之，而不能「一」。「以」者失「一」也，不「一」者无「以」也。「一」含万，入万而不与万为对；「以」无事，有事而不与事为丽。而况可邀，而况可执乎？是以酒熟而酤者至，舍葺而行者休。我不「得一」，而姑守其浊，以为之筐橐，而后「一」可「致」而不拒。夫贵贱高下之与「一」均，岂有当哉？乃贵高者功名之府，而贱下者未有成也。功立而不相兼，名定而不相通，则万且不尽，而况于「一」？故天地之理亏，而王侯之道丧。以大「舆」载天下者，知所取舍久矣。", "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": "昔之得一者……不欲琭琭如玉，珞珞如石" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 2, "end": 4, "char": "得一", "charSimp": "得一", "startSimp": 2, "endSimp": 4, "pinyin": "dé yī", "gloss": "得到「一」；「一」指道或沖虛不盈之德。", "glossSimp": "得到「一」；「一」指道或冲虚不盈之德。", "general": "河上公謂一為無為、道之子；王弼謂一為數之始、物之極，物皆各得此一以成；成玄英謂一即道，曩昔劫初得道之者具列下文；唐玄宗謂一為道之和、沖氣，妙用在物為一；嚴遵謂一為道之子、神明之母；李榮謂一元氣未分、無二故言一；陸希聲謂一為道之子、物之始；呂惠卿謂得之而無得故謂之得一；蘇轍謂一即道，物所以得為物者皆道；吳澄謂一為沖虛之德，莊子謂之太一；憨山謂一為道之體；魏源謂得一即沖虛不盈之德；王夫之謂一含萬而入萬。", "generalSimp": "河上公谓一为无为、道之子；王弼谓一为数之始、物之极，物皆各得此一以成；成玄英谓一即道，曩昔劫初得道之者具列下文；唐玄宗谓一为道之和、冲气，妙用在物为一；严遵谓一为道之子、神明之母；李荣谓一元气未分、无二故言一；陆希声谓一为道之子、物之始；吕惠卿谓得之而无得故谓之得一；苏辙谓一即道，物所以得为物者皆道；吴澄谓一为冲虚之德，庄子谓之太一；憨山谓一为道之体；魏源谓得一即冲虚不盈之德；王夫之谓一含万而入万。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n002", "sentenceId": "s002", "start": 39, "end": 40, "char": "貞", "charSimp": "贞", "startSimp": 39, "endSimp": 40, "pinyin": "zhēn", "gloss": "正、正準；吳澄謂貞猶楨榦，為天下貞猶曰為民極。", "glossSimp": "正、正准；吴澄谓贞犹桢干，为天下贞犹曰为民极。", "general": "王弼本作「天下貞」；河上公、唐玄宗、憨山作「天下正」，御疏云「正有作貞字者，貞即正也」；陸希聲謂侯王得之則為天下貞；呂惠卿謂能制天下之動而貞夫一；蘇轍謂侯王知其為天下貞而已；吳澄謂貞猶木之楨榦，為天下貞猶曰為民極；魏源謂自賤自下故為天下貞；嚴遵作「為天下正」。", "generalSimp": "王弼本作「天下贞」；河上公、唐玄宗、憨山作「天下正」，御疏云「正有作贞字者，贞即正也」；陆希声谓侯王得之则为天下贞；吕惠卿谓能制天下之动而贞夫一；苏辙谓侯王知其为天下贞而已；吴澄谓贞犹木之桢干，为天下贞犹曰为民极；魏源谓自贱自下故为天下贞；严遵作「为天下正」。", "variants": [ "正" ], "variantsSimp": [ "正" ], "refs": [ "王弼注", "河上公注", "御注", "御疏", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "魏源老子本義", "嚴遵指歸" ], "refsSimp": [ "王弼注", "河上公注", "御注", "御疏", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "魏源老子本义", "严遵指归" ] }, { "id": "n003", "sentenceId": "s003", "start": 1, "end": 2, "char": "致", "charSimp": "致", "startSimp": 1, "endSimp": 2, "pinyin": "zhì", "gloss": "推致、導致；河上公訓「誡」，成玄英訓「得」，蘇轍訓「極」。", "glossSimp": "推致、导致；河上公训「诫」，成玄英训「得」，苏辙训「极」。", "general": "河上公謂致，誡也，謂下五事也；王弼謂各以其一致此清寧靈盈生貞；成玄英謂致，得也，通結前六咸得一道；唐玄宗御疏謂致，得也，總釋前義而生後文；李榮謂得之者益如前、失之者損如後；蘇轍謂致之言極也；吳澄謂其所以致之者皆由得此一；憨山謂推其本則一，故曰致之一也；魏源謂此則得一之所致。", "generalSimp": "河上公谓致，诫也，谓下五事也；王弼谓各以其一致此清宁灵盈生贞；成玄英谓致，得也，通结前六咸得一道；唐玄宗御疏谓致，得也，总释前义而生后文；李荣谓得之者益如前、失之者损如后；苏辙谓致之言极也；吴澄谓其所以致之者皆由得此一；憨山谓推其本则一，故曰致之一也；魏源谓此则得一之所致。", "variants": [ "至" ], "variantsSimp": [ "至" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "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", "御疏", "李荣注", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n004", "sentenceId": "s004", "start": 6, "end": 7, "char": "裂", "charSimp": "裂", "startSimp": 6, "endSimp": 7, "pinyin": "liè", "gloss": "破裂、分裂。", "glossSimp": "破裂、分裂。", "general": "河上公謂天不可但欲清明無已時，將恐分裂不為天；王弼謂用清則恐裂，故為功之母不可舍；成玄英謂裂，壞也，天不能用道清虛則恐當圻裂；唐玄宗御疏謂矜用其清將恐破裂不成象；嚴遵謂為清得裂，陰陽謬戾，綱弛紀絕；李榮謂成象恐之於破裂；陸希聲謂恃其清靈寧盈則必將裂發歇竭；蘇轍謂天不得一未遽裂，然其極必至；吳澄謂裂，分判。", "generalSimp": "河上公谓天不可但欲清明无已时，将恐分裂不为天；王弼谓用清则恐裂，故为功之母不可舍；成玄英谓裂，坏也，天不能用道清虚则恐当圻裂；唐玄宗御疏谓矜用其清将恐破裂不成象；严遵谓为清得裂，阴阳谬戾，纲弛纪绝；李荣谓成象恐之于破裂；陆希声谓恃其清灵宁盈则必将裂发歇竭；苏辙谓天不得一未遽裂，然其极必至；吴澄谓裂，分判。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "严遵指归", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n005", "sentenceId": "s004", "start": 14, "end": 15, "char": "發", "charSimp": "发", "startSimp": 14, "endSimp": 15, "pinyin": "fā", "gloss": "崩發、震動發泄。", "glossSimp": "崩发、震动发泄。", "general": "河上公謂地不可但欲安靜無已時，將恐發泄不為地；成玄英謂發，變動也，地不能用道寧靜則恐有崩淪之災；唐玄宗御疏謂矜用其寧靜將恐發泄不成形；嚴遵謂為寧得發，山川崩絕；李榮謂成形恐之於動發；蘇轍謂地不得一未遽發；吳澄謂發，震動；王夫之引經作「地無以寧將恐廢」。", "generalSimp": "河上公谓地不可但欲安静无已时，将恐发泄不为地；成玄英谓发，变动也，地不能用道宁静则恐有崩沦之灾；唐玄宗御疏谓矜用其宁静将恐发泄不成形；严遵谓为宁得发，山川崩绝；李荣谓成形恐之于动发；苏辙谓地不得一未遽发；吴澄谓发，震动；王夫之引经作「地无以宁将恐废」。", "variants": [ "廢" ], "variantsSimp": [ "废" ], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "蘇轍老子解", "吳澄道德真經注", "王夫之老子衍" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注", "王夫之老子衍" ] }, { "id": "n006", "sentenceId": "s004", "start": 22, "end": 23, "char": "歇", "charSimp": "歇", "startSimp": 22, "endSimp": 23, "pinyin": "xiē", "gloss": "消歇、廢歇，失其靈妙。", "glossSimp": "消歇、废歇，失其灵妙。", "general": "河上公謂神不可但欲靈無已時，將恐虛歇不為神；成玄英謂歇，廢也，神不依道則智用愚殆，恐將廢歇；唐玄宗御疏謂矜用其靈將恐歇絕不妙用；嚴遵謂為靈得歇，變化失序；李榮謂不測將恐以歇絕；蘇轍謂神不得一未遽歇；吳澄謂歇，不能感應而靈。", "generalSimp": "河上公谓神不可但欲灵无已时，将恐虚歇不为神；成玄英谓歇，废也，神不依道则智用愚殆，恐将废歇；唐玄宗御疏谓矜用其灵将恐歇绝不妙用；严遵谓为灵得歇，变化失序；李荣谓不测将恐以歇绝；苏辙谓神不得一未遽歇；吴澄谓歇，不能感应而灵。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n007", "sentenceId": "s004", "start": 30, "end": 31, "char": "竭", "charSimp": "竭", "startSimp": 30, "endSimp": 31, "pinyin": "jié", "gloss": "枯竭，不能流潤。", "glossSimp": "枯竭，不能流润。", "general": "河上公謂谷不可但欲盈滿無已時，將恐枯竭不為谷；成玄英謂竭，塞也，川谷乖一則泉源枯竭、流注不通；唐玄宗御疏謂矜用盈滿將恐枯竭不能流潤；嚴遵謂為盈得竭，虚實反覆；李榮謂虛間將恐以枯竭；蘇轍謂谷不得一未遽竭；吳澄謂竭，不能充塞而盈。", "generalSimp": "河上公谓谷不可但欲盈满无已时，将恐枯竭不为谷；成玄英谓竭，塞也，川谷乖一则泉源枯竭、流注不通；唐玄宗御疏谓矜用盈满将恐枯竭不能流润；严遵谓为盈得竭，虚实反复；李荣谓虚间将恐以枯竭；苏辙谓谷不得一未遽竭；吴澄谓竭，不能充塞而盈。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n008", "sentenceId": "s004", "start": 49, "end": 50, "char": "蹶", "charSimp": "蹶", "startSimp": 49, "endSimp": 50, "pinyin": "jué", "gloss": "傾跌、顛仆，失其位。", "glossSimp": "倾跌、颠仆，失其位。", "general": "河上公謂侯王不可但欲高於人無已時，將恐顛蹷失其位，音「蹷，蹇月反」；成玄英謂蹶，敗也，將恐神器顛覆、社稷傾危；唐玄宗御疏謂蹶，顛仆也，矜其尊貴將恐顛仆不能正定天下；嚴遵謂為正得蹶，亂擾迷惑；李榮謂尊貴將恐於顛蹷；陸希聲謂侯王恃其貞貴高必蹶；蘇轍謂侯王不得一未遽蹶；吳澄謂蹶，傾跌而失其位；憨山謂將恐顛蹶而不能安其貴高之位。", "generalSimp": "河上公谓侯王不可但欲高于人无已时，将恐颠蹷失其位，音「蹷，蹇月反」；成玄英谓蹶，败也，将恐神器颠覆、社稷倾危；唐玄宗御疏谓蹶，颠仆也，矜其尊贵将恐颠仆不能正定天下；严遵谓为正得蹶，乱扰迷惑；李荣谓尊贵将恐于颠蹷；陆希声谓侯王恃其贞贵高必蹶；苏辙谓侯王不得一未遽蹶；吴澄谓蹶，倾跌而失其位；憨山谓将恐颠蹶而不能安其贵高之位。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n009", "sentenceId": "s005", "start": 11, "end": 12, "char": "基", "charSimp": "基", "startSimp": 11, "endSimp": 12, "pinyin": "jī", "gloss": "基礎、基址。", "glossSimp": "基础、基址。", "general": "河上公謂當以下為本基，猶築牆造功，因卑成高，下不堅固後必傾危；成玄英謂九重之臺起於累土，百仞之高元乎一簣；唐玄宗御疏謂賤下為高貴之本基；嚴遵謂高以下為基，由卑成也；李榮謂九重之臺起於累土；陸希聲謂高居大位必以下民為基址；呂惠卿謂高以下為基，則未有高者乃高之所自而起；蘇轍謂高以下為基；吳澄謂先云賤為本、下為基；憨山謂高以下為基。", "generalSimp": "河上公谓当以下为本基，犹筑墙造功，因卑成高，下不坚固后必倾危；成玄英谓九重之台起于累土，百仞之高元乎一篑；唐玄宗御疏谓贱下为高贵之本基；严遵谓高以下为基，由卑成也；李荣谓九重之台起于累土；陆希声谓高居大位必以下民为基址；吕惠卿谓高以下为基，则未有高者乃高之所自而起；苏辙谓高以下为基；吴澄谓先云贱为本、下为基；憨山谓高以下为基。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "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" ], "refsSimp": [ "河上公注", "成玄英疏", "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" ] }, { "id": "n010", "sentenceId": "s006", "start": 6, "end": 10, "char": "孤寡不穀", "charSimp": "孤寡不谷", "startSimp": 6, "endSimp": 10, "pinyin": "gū guǎ bù gǔ", "gloss": "孤、寡、不穀，皆不美之名，侯王用以自稱，示以賤為本。", "glossSimp": "孤、寡、不谷，皆不美之名，侯王用以自称，示以贱为本。", "general": "河上公謂孤寡喻孤獨，不轂喻不能如車轂為眾輻所湊；成玄英謂不穀由不善也，謙為貴盛之基，故以卑自牧；唐玄宗御疏謂無父稱孤、無夫曰寡，穀善也，不穀猶不善也；嚴遵謂自謂孤寡，處卑守微；李榮謂孤寡不穀為王侯之謙稱，不忘於本；陸希聲謂孤寡不穀皆下賤之稱；蘇轍謂昔之為此稱者，舉其本而遺其末；吳澄謂孤如無父、寡如無夫，不穀不善也；憨山謂此三名皆賤者之稱；魏源謂王侯自稱孤寡為其近乎一。", "generalSimp": "河上公谓孤寡喻孤独，不毂喻不能如车毂为众辐所凑；成玄英谓不谷由不善也，谦为贵盛之基，故以卑自牧；唐玄宗御疏谓无父称孤、无夫曰寡，谷善也，不谷犹不善也；严遵谓自谓孤寡，处卑守微；李荣谓孤寡不谷为王侯之谦称，不忘于本；陆希声谓孤寡不谷皆下贱之称；苏辙谓昔之为此称者，举其本而遗其末；吴澄谓孤如无父、寡如无夫，不谷不善也；憨山谓此三名皆贱者之称；魏源谓王侯自称孤寡为其近乎一。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ] }, { "id": "n011", "sentenceId": "s006", "start": 19, "end": 21, "char": "非乎", "charSimp": "非乎", "startSimp": 19, "endSimp": 21, "pinyin": "fēi hū", "gloss": "反問之辭，猶言「不是嗎」；諸本或作「非耶」。", "glossSimp": "反问之辞，犹言「不是吗」；诸本或作「非耶」。", "general": "河上公謂非乎，嗟歎之辭；成玄英謂言非乎者，蓋是嗟難假問之辭；唐玄宗御疏謂非乎者假問之辭，應答云實是以賤為本也；嚴遵作「非耶」；李榮謂此其以賤為本耶，非言其實以賤為本。", "generalSimp": "河上公谓非乎，嗟叹之辞；成玄英谓言非乎者，盖是嗟难假问之辞；唐玄宗御疏谓非乎者假问之辞，应答云实是以贱为本也；严遵作「非耶」；李荣谓此其以贱为本耶，非言其实以贱为本。", "variants": [ "非耶", "非歟" ], "variantsSimp": [ "非耶", "非欤" ], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注" ] }, { "id": "n012", "sentenceId": "s007", "start": 2, "end": 6, "char": "數譽無譽", "charSimp": "数誉无誉", "startSimp": 2, "endSimp": 6, "pinyin": "shǔ yù wú yù", "gloss": "追求眾多稱譽，反而沒有稱譽。", "glossSimp": "追求众多称誉，反而没有称誉。", "general": "王弼謂致數譽乃無譽也；河上公本作「數車無車」，謂就車數之無有名為車者，喻侯王不以尊號自名；成玄英謂數即無實，徒有車名；唐玄宗御注謂數輿則無輿，數貴則無貴；嚴遵謂造輿於無輿，終身揳揳卒不為輿；李榮謂歌謡頌德不以為譽，此則數譽無譽；陸希聲謂指輿而數之則皆輪轅箱軸；呂惠卿謂致數而極之以至於一，則譽出於無譽；蘇轍謂物物可數而車不可數；吳澄本作「至譽無譽」，謂人無得而稱乃譽之至；憨山謂數其車則件件可數，其車則無可數。", "generalSimp": "王弼谓致数誉乃无誉也；河上公本作「数车无车」，谓就车数之无有名为车者，喻侯王不以尊号自名；成玄英谓数即无实，徒有车名；唐玄宗御注谓数舆则无舆，数贵则无贵；严遵谓造舆于无舆，终身揳揳卒不为舆；李荣谓歌谣颂德不以为誉，此则数誉无誉；陆希声谓指舆而数之则皆轮辕箱轴；吕惠卿谓致数而极之以至于一，则誉出于无誉；苏辙谓物物可数而车不可数；吴澄本作「至誉无誉」，谓人无得而称乃誉之至；憨山谓数其车则件件可数，其车则无可数。", "variants": [ "數輿無輿", "數車無車", "至譽無譽", "造輿於無輿" ], "variantsSimp": [ "数舆无舆", "数车无车", "至誉无誉", "造舆于无舆" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n013", "sentenceId": "s008", "start": 2, "end": 4, "char": "琭琭", "charSimp": "琭琭", "startSimp": 2, "endSimp": 4, "pinyin": "lù lù", "gloss": "玉之多貌、美好貌；喻少而見貴。", "glossSimp": "玉之多貌、美好貌；喻少而见贵。", "general": "王弼謂玉石琭琭珞珞，體盡於形，故不欲；河上公謂琭琭喻少，玉少故見貴；成玄英謂琭琭，少也，不欲琭琭如玉之可貴；唐玄宗御注謂琭琭，玉貌；嚴遵本作「碌碌如玉」；李榮謂玉琭琭少故貴，處貴而謙退，不欲如玉之被攻；陸希聲謂不欲琭琭然如玉之貴異；蘇轍本作「碌碌如玉」；吳澄謂琭琭，玉貌。", "generalSimp": "王弼谓玉石琭琭珞珞，体尽于形，故不欲；河上公谓琭琭喻少，玉少故见贵；成玄英谓琭琭，少也，不欲琭琭如玉之可贵；唐玄宗御注谓琭琭，玉貌；严遵本作「碌碌如玉」；李荣谓玉琭琭少故贵，处贵而谦退，不欲如玉之被攻；陆希声谓不欲琭琭然如玉之贵异；苏辙本作「碌碌如玉」；吴澄谓琭琭，玉貌。", "variants": [ "碌碌" ], "variantsSimp": [ "碌碌" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n014", "sentenceId": "s008", "start": 7, "end": 9, "char": "珞珞", "charSimp": "珞珞", "startSimp": 7, "endSimp": 9, "pinyin": "luò luò", "gloss": "石之多貌、粗惡貌；喻多而見賤。", "glossSimp": "石之多貌、粗恶貌；喻多而见贱。", "general": "王弼作「珞珞如石」，謂體盡於形故不欲；河上公本作「落落如石」，謂落落喻多，石多故見賤，當處其中；成玄英謂落落，多也，不欲落落如石之可賤；唐玄宗御疏謂落落，石貌，當須落落如石以守謙卑；嚴遵本作「落落如石」，不為石不為玉而常在玉石之間；李榮謂石落落多故賤，在賤而思齊，不欲如石之被棄；蘇轍本作「落落如石」；吳澄謂珞珞，石貌。", "generalSimp": "王弼作「珞珞如石」，谓体尽于形故不欲；河上公本作「落落如石」，谓落落喻多，石多故见贱，当处其中；成玄英谓落落，多也，不欲落落如石之可贱；唐玄宗御疏谓落落，石貌，当须落落如石以守谦卑；严遵本作「落落如石」，不为石不为玉而常在玉石之间；李荣谓石落落多故贱，在贱而思齐，不欲如石之被弃；苏辙本作「落落如石」；吴澄谓珞珞，石貌。", "variants": [ "落落" ], "variantsSimp": [ "落落" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "御疏", "嚴遵指歸", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "御疏", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注" ] } ], "glossary": { "得一": "得到「一」；「一」指道或沖虛不盈之德。", "貞": "正、正準；吳澄謂貞猶楨榦，為天下貞猶曰為民極。", "致": "推致、導致；河上公訓「誡」，成玄英訓「得」，蘇轍訓「極」。", "裂": "破裂、分裂。", "發": "崩發、震動發泄。", "歇": "消歇、廢歇，失其靈妙。", "竭": "枯竭，不能流潤。", "蹶": "傾跌、顛仆，失其位。", "基": "基礎、基址。", "孤寡不穀": "孤、寡、不穀，皆不美之名，侯王用以自稱，示以賤為本。", "非乎": "反問之辭，猶言「不是嗎」；諸本或作「非耶」。", "數譽無譽": "追求眾多稱譽，反而沒有稱譽。", "琭琭": "玉之多貌、美好貌；喻少而見貴。", "珞珞": "石之多貌、粗惡貌；喻多而見賤。", "法本": "河上公本章章題。", "昔之得一者章": "唐玄宗本章章題。", "昔之得一章": "呂惠卿、蘇轍本章章題。", "沖氣": "唐玄宗謂一為道之和，即沖和之氣。", "楨榦": "築牆時立的木柱，喻根本；吳澄以釋「貞」。", "筐橐": "筐與囊，喻守濁容物之具；王夫之語。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「法本第三十九」，唐玄宗題「昔之得一者章第三十九」，呂惠卿、蘇轍題「昔之得一章第三十九」，王弼本無章題。吳澄以此章為其第三十四章，魏源亦以此章為其第三十四章。魏源並論分章：河上本以「琭琭落落」以上為一章、「反者」四句為一章，魏源謂「此章言侯王稱孤寡不穀，即繼之反者道之動，此語意相承之明證……必合為一章而後義備」。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「法本第三十九」，唐玄宗题「昔之得一者章第三十九」，吕惠卿、苏辙题「昔之得一章第三十九」，王弼本无章题。吴澄以此章为其第三十四章，魏源亦以此章为其第三十四章。魏源并论分章：河上本以「琭琭落落」以上为一章、「反者」四句为一章，魏源谓「此章言侯王称孤寡不谷，即继之反者道之动，此语意相承之明证……必合为一章而后义备」。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": "侯王得一以為天下貞", "text": "王弼、陸希聲、呂惠卿、蘇轍、吳澄、魏源作「天下貞」；河上公、唐玄宗、憨山、嚴遵作「天下正」，唐玄宗御疏云「正有作貞字者，貞即正也」，憨山釋「正，猶長，所謂君長也」。嚴遵本無「萬物得一以生」「萬物無以生將恐滅」十四字，魏源校記云「嚴君平無萬物得一以生，萬物無以生將恐滅，十四字」。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》、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、陆希声、吕惠卿、苏辙、吴澄、魏源作「天下贞」；河上公、唐玄宗、憨山、严遵作「天下正」，唐玄宗御疏云「正有作贞字者，贞即正也」，憨山释「正，犹长，所谓君长也」。严遵本无「万物得一以生」「万物无以生将恐灭」十四字，魏源校记云「严君平无万物得一以生，万物无以生将恐灭，十四字」。本站从王弼本。", "headwordSimp": "侯王得一以为天下贞", "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》、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": "k002" }, { "sentenceId": "s003", "headword": "其致之", "text": "王弼、河上公、唐玄宗、呂惠卿、蘇轍作「其致之」；陸希聲、吳澄、憨山、魏源作「其致之一也」，魏源校記云「河上、王弼無『之也』二字」；嚴遵作「其致之」，谷神子注「所以停也」。王弼注云「各以其一致此清寧靈盈生貞」，是其所據亦無「一也」二字。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》、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、河上公、唐玄宗、吕惠卿、苏辙作「其致之」；陆希声、吴澄、憨山、魏源作「其致之一也」，魏源校记云「河上、王弼无『之也』二字」；严遵作「其致之」，谷神子注「所以停也」。王弼注云「各以其一致此清宁灵盈生贞」，是其所据亦无「一也」二字。本站从王弼本。", "headwordSimp": "其致之", "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》、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": "s004", "headword": "侯王無以貴高將恐蹶", "text": "王弼、河上公、唐玄宗、蘇轍作「侯王無以貴高將恐蹶」；陸希聲、呂惠卿、吳澄、魏源作「侯王無以貞而貴高將恐蹶」；嚴遵作「侯王無以為正而貴高將恐蹶」；憨山作「侯王無以正而貴高將恐蹶」；王夫之引經作「侯王無以正將恐蹶」。又「地無以寧將恐發」，王夫之引經作「將恐廢」。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》、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》、王夫之《老子衍》", "textSimp": "王弼、河上公、唐玄宗、苏辙作「侯王无以贵高将恐蹶」；陆希声、吕惠卿、吴澄、魏源作「侯王无以贞而贵高将恐蹶」；严遵作「侯王无以为正而贵高将恐蹶」；憨山作「侯王无以正而贵高将恐蹶」；王夫之引经作「侯王无以正将恐蹶」。又「地无以宁将恐发」，王夫之引经作「将恐废」。本站从王弼本。", "headwordSimp": "侯王无以贵高将恐蹶", "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》、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》、王夫之《老子衍》", "id": "k004" }, { "sentenceId": "s005", "headword": "故貴以賤為本，高以下為基", "text": "王弼、唐玄宗、呂惠卿、蘇轍、吳澄、憨山作「故貴以賤為本，高以下為基」；河上公作「故貴以賤為本，高必以下為基」；陸希聲、魏源作「故貴必以賤為本，高必以下為基」，魏源校記云「他本無兩必字，此從淮南子及河上本」。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》、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》、魏源《老子本義》", "textSimp": "王弼、唐玄宗、吕惠卿、苏辙、吴澄、憨山作「故贵以贱为本，高以下为基」；河上公作「故贵以贱为本，高必以下为基」；陆希声、魏源作「故贵必以贱为本，高必以下为基」，魏源校记云「他本无两必字，此从淮南子及河上本」。本站从王弼本。", "headwordSimp": "故贵以贱为本，高以下为基", "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》、魏源《老子本义》", "id": "k005" }, { "sentenceId": "s006", "headword": "此非以賤為本耶？非乎", "text": "王弼作「此非以賤為本耶？非乎」；河上公作「此非以賤為本耶？非乎」，而有「曰」字；陸希聲作「此其以賤為本也非乎」；呂惠卿、吳澄、憨山、魏源作「此其以賤為本邪？非乎」；蘇轍作「此其以賤為本耶？非乎」；嚴遵作「唯斯以賤為本與？非耶」。魏源校記云「自稱下河上有曰字，傅奕作自謂，此其作是其，非乎作非歟，王弼作此非」。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》、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「此非以贱为本耶？非乎」；河上公作「此非以贱为本耶？非乎」，而有「曰」字；陆希声作「此其以贱为本也非乎」；吕惠卿、吴澄、憨山、魏源作「此其以贱为本邪？非乎」；苏辙作「此其以贱为本耶？非乎」；严遵作「唯斯以贱为本与？非耶」。魏源校记云「自称下河上有曰字，傅奕作自谓，此其作是其，非乎作非欤，王弼作此非」。本站从王弼本。", "headwordSimp": "此非以贱为本耶？非乎", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、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": "s007", "headword": "故致數譽無譽", "text": "王弼、呂惠卿作「數譽無譽」；河上公作「數車無車」；陸希聲、蘇轍、王夫之作「數輿無輿」；嚴遵作「造輿於無輿」，谷神子注「與物亡也」；吳澄作「至譽無譽」；魏源作「數輿無輿」，校記云「輿，河上作車，傅奕作至譽無譽，此從淮南子及王弼」。諸家詁釋亦隨異文而別：數車、數輿重在器之名，數譽、至譽重在名之泯。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》、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》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼、吕惠卿作「数誉无誉」；河上公作「数车无车」；陆希声、苏辙、王夫之作「数舆无舆」；严遵作「造舆于无舆」，谷神子注「与物亡也」；吴澄作「至誉无誉」；魏源作「数舆无舆」，校记云「舆，河上作车，傅奕作至誉无誉，此从淮南子及王弼」。诸家诂释亦随异文而别：数车、数舆重在器之名，数誉、至誉重在名之泯。本站从王弼本。", "headwordSimp": "故致数誉无誉", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、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》、魏源《老子本义》、王夫之《老子衍》", "id": "k007" }, { "sentenceId": "s008", "headword": "不欲琭琭如玉，珞珞如石", "text": "王弼作「琭琭如玉，珞珞如石」；河上公作「琭琭如玉，落落如石」；成玄英疏兼存「琭琭」「落落」；唐玄宗御注謂「琭琭，玉貌；落落，石貌」，御疏亦作「落落」；陸希聲、呂惠卿、吳澄作「琭琭」「珞珞」；蘇轍、憨山作「碌碌如玉，落落如石」；嚴遵作「碌碌如玉，落落如石」；魏源作「琭琭如玉，落落如石」，校記云「琭琭，傅奕作碌碌，兩如字並作若字，落落，王弼作珞珞，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「琭琭如玉，珞珞如石」；河上公作「琭琭如玉，落落如石」；成玄英疏兼存「琭琭」「落落」；唐玄宗御注谓「琭琭，玉貌；落落，石貌」，御疏亦作「落落」；陆希声、吕惠卿、吴澄作「琭琭」「珞珞」；苏辙、憨山作「碌碌如玉，落落如石」；严遵作「碌碌如玉，落落如石」；魏源作「琭琭如玉，落落如石」，校记云「琭琭，傅奕作碌碌，两如字并作若字，落落，王弼作珞珞，此从河上本」。本站从王弼本。", "headwordSimp": "不欲琭琭如玉，珞珞如石", "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": "k008" }, { "sentenceId": "s001", "headword": "出處與注數", "text": "河上公、成玄英、唐玄宗御注御疏、李榮此章據《玄德纂疏》卷十一所引；王弼、嚴遵、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。河上公八條、王弼四條、成玄英八條、唐玄宗御注御疏各四條、嚴遵五條、李榮六條、蘇轍五條、吳澄四條；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》、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》、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》、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、李荣此章据《玄德纂疏》卷十一所引；王弼、严遵、陆希声、吕惠卿、苏辙、吴澄据《道藏》本；憨山、魏源、王夫之据公开转录本。河上公八条、王弼四条、成玄英八条、唐玄宗御注御疏各四条、严遵五条、李荣六条、苏辙五条、吴澄四条；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》、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》、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》、王夫之《老子衍》、俞樾《诸子平议·老子平议》", "id": "k009" } ], "glossarySimp": { "得一": "得到「一」；「一」指道或冲虚不盈之德。", "贞": "正、正准；吴澄谓贞犹桢干，为天下贞犹曰为民极。", "致": "推致、导致；河上公训「诫」，成玄英训「得」，苏辙训「极」。", "裂": "破裂、分裂。", "发": "崩发、震动发泄。", "歇": "消歇、废歇，失其灵妙。", "竭": "枯竭，不能流润。", "蹶": "倾跌、颠仆，失其位。", "基": "基础、基址。", "孤寡不谷": "孤、寡、不谷，皆不美之名，侯王用以自称，示以贱为本。", "非乎": "反问之辞，犹言「不是吗」；诸本或作「非耶」。", "数誉无誉": "追求众多称誉，反而没有称誉。", "琭琭": "玉之多貌、美好貌；喻少而见贵。", "珞珞": "石之多貌、粗恶貌；喻多而见贱。", "法本": "河上公本章章题。", "昔之得一者章": "唐玄宗本章章题。", "昔之得一章": "吕惠卿、苏辙本章章题。", "冲气": "唐玄宗谓一为道之和，即冲和之气。", "桢干": "筑墙时立的木柱，喻根本；吴澄以释「贞」。", "筐橐": "筐与囊，喻守浊容物之具；王夫之语。" }, "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": "得一", "headwordSimp": "得一", "pinyin": "dé yī", "gloss": "得到「一」；「一」指道或沖虛不盈之德。", "glossSimp": "得到「一」；「一」指道或冲虚不盈之德。", "general": "河上公謂一為無為、道之子；王弼謂一為數之始、物之極，物皆各得此一以成；成玄英謂一即道，曩昔劫初得道之者具列下文；唐玄宗謂一為道之和、沖氣，妙用在物為一；嚴遵謂一為道之子、神明之母；李榮謂一元氣未分、無二故言一；陸希聲謂一為道之子、物之始；呂惠卿謂得之而無得故謂之得一；蘇轍謂一即道，物所以得為物者皆道；吳澄謂一為沖虛之德，莊子謂之太一；憨山謂一為道之體；魏源謂得一即沖虛不盈之德；王夫之謂一含萬而入萬。", "generalSimp": "河上公谓一为无为、道之子；王弼谓一为数之始、物之极，物皆各得此一以成；成玄英谓一即道，曩昔劫初得道之者具列下文；唐玄宗谓一为道之和、冲气，妙用在物为一；严遵谓一为道之子、神明之母；李荣谓一元气未分、无二故言一；陆希声谓一为道之子、物之始；吕惠卿谓得之而无得故谓之得一；苏辙谓一即道，物所以得为物者皆道；吴澄谓一为冲虚之德，庄子谓之太一；憨山谓一为道之体；魏源谓得一即冲虚不盈之德；王夫之谓一含万而入万。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "得一", "formSimp": "得一", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s002", "headword": "貞", "headwordSimp": "贞", "pinyin": "zhēn", "gloss": "正、正準；吳澄謂貞猶楨榦，為天下貞猶曰為民極。", "glossSimp": "正、正准；吴澄谓贞犹桢干，为天下贞犹曰为民极。", "general": "王弼本作「天下貞」；河上公、唐玄宗、憨山作「天下正」，御疏云「正有作貞字者，貞即正也」；陸希聲謂侯王得之則為天下貞；呂惠卿謂能制天下之動而貞夫一；蘇轍謂侯王知其為天下貞而已；吳澄謂貞猶木之楨榦，為天下貞猶曰為民極；魏源謂自賤自下故為天下貞；嚴遵作「為天下正」。", "generalSimp": "王弼本作「天下贞」；河上公、唐玄宗、憨山作「天下正」，御疏云「正有作贞字者，贞即正也」；陆希声谓侯王得之则为天下贞；吕惠卿谓能制天下之动而贞夫一；苏辙谓侯王知其为天下贞而已；吴澄谓贞犹木之桢干，为天下贞犹曰为民极；魏源谓自贱自下故为天下贞；严遵作「为天下正」。", "variants": [ "正" ], "variantsSimp": [ "正" ], "refs": [ "王弼注", "河上公注", "御注", "御疏", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "魏源老子本義", "嚴遵指歸" ], "refsSimp": [ "王弼注", "河上公注", "御注", "御疏", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "魏源老子本义", "严遵指归" ], "forms": [ { "form": "貞", "formSimp": "贞", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s003", "headword": "致", "headwordSimp": "致", "pinyin": "zhì", "gloss": "推致、導致；河上公訓「誡」，成玄英訓「得」，蘇轍訓「極」。", "glossSimp": "推致、导致；河上公训「诫」，成玄英训「得」，苏辙训「极」。", "general": "河上公謂致，誡也，謂下五事也；王弼謂各以其一致此清寧靈盈生貞；成玄英謂致，得也，通結前六咸得一道；唐玄宗御疏謂致，得也，總釋前義而生後文；李榮謂得之者益如前、失之者損如後；蘇轍謂致之言極也；吳澄謂其所以致之者皆由得此一；憨山謂推其本則一，故曰致之一也；魏源謂此則得一之所致。", "generalSimp": "河上公谓致，诫也，谓下五事也；王弼谓各以其一致此清宁灵盈生贞；成玄英谓致，得也，通结前六咸得一道；唐玄宗御疏谓致，得也，总释前义而生后文；李荣谓得之者益如前、失之者损如后；苏辙谓致之言极也；吴澄谓其所以致之者皆由得此一；憨山谓推其本则一，故曰致之一也；魏源谓此则得一之所致。", "variants": [ "至" ], "variantsSimp": [ "至" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "李榮注", "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", "御疏", "李荣注", "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": "致", "formSimp": "致", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s007" ] } ], "occurrenceSentenceIds": [ "s003", "s007" ], "occurrenceCount": 2 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s004", "headword": "裂", "headwordSimp": "裂", "pinyin": "liè", "gloss": "破裂、分裂。", "glossSimp": "破裂、分裂。", "general": "河上公謂天不可但欲清明無已時，將恐分裂不為天；王弼謂用清則恐裂，故為功之母不可舍；成玄英謂裂，壞也，天不能用道清虛則恐當圻裂；唐玄宗御疏謂矜用其清將恐破裂不成象；嚴遵謂為清得裂，陰陽謬戾，綱弛紀絕；李榮謂成象恐之於破裂；陸希聲謂恃其清靈寧盈則必將裂發歇竭；蘇轍謂天不得一未遽裂，然其極必至；吳澄謂裂，分判。", "generalSimp": "河上公谓天不可但欲清明无已时，将恐分裂不为天；王弼谓用清则恐裂，故为功之母不可舍；成玄英谓裂，坏也，天不能用道清虚则恐当圻裂；唐玄宗御疏谓矜用其清将恐破裂不成象；严遵谓为清得裂，阴阳谬戾，纲弛纪绝；李荣谓成象恐之于破裂；陆希声谓恃其清灵宁盈则必将裂发歇竭；苏辙谓天不得一未遽裂，然其极必至；吴澄谓裂，分判。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御疏", "严遵指归", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "裂", "formSimp": "裂", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s004", "headword": "發", "headwordSimp": "发", "pinyin": "fā", "gloss": "崩發、震動發泄。", "glossSimp": "崩发、震动发泄。", "general": "河上公謂地不可但欲安靜無已時，將恐發泄不為地；成玄英謂發，變動也，地不能用道寧靜則恐有崩淪之災；唐玄宗御疏謂矜用其寧靜將恐發泄不成形；嚴遵謂為寧得發，山川崩絕；李榮謂成形恐之於動發；蘇轍謂地不得一未遽發；吳澄謂發，震動；王夫之引經作「地無以寧將恐廢」。", "generalSimp": "河上公谓地不可但欲安静无已时，将恐发泄不为地；成玄英谓发，变动也，地不能用道宁静则恐有崩沦之灾；唐玄宗御疏谓矜用其宁静将恐发泄不成形；严遵谓为宁得发，山川崩绝；李荣谓成形恐之于动发；苏辙谓地不得一未遽发；吴澄谓发，震动；王夫之引经作「地无以宁将恐废」。", "variants": [ "廢" ], "variantsSimp": [ "废" ], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "蘇轍老子解", "吳澄道德真經注", "王夫之老子衍" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注", "王夫之老子衍" ], "forms": [ { "form": "發", "formSimp": "发", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s004", "headword": "歇", "headwordSimp": "歇", "pinyin": "xiē", "gloss": "消歇、廢歇，失其靈妙。", "glossSimp": "消歇、废歇，失其灵妙。", "general": "河上公謂神不可但欲靈無已時，將恐虛歇不為神；成玄英謂歇，廢也，神不依道則智用愚殆，恐將廢歇；唐玄宗御疏謂矜用其靈將恐歇絕不妙用；嚴遵謂為靈得歇，變化失序；李榮謂不測將恐以歇絕；蘇轍謂神不得一未遽歇；吳澄謂歇，不能感應而靈。", "generalSimp": "河上公谓神不可但欲灵无已时，将恐虚歇不为神；成玄英谓歇，废也，神不依道则智用愚殆，恐将废歇；唐玄宗御疏谓矜用其灵将恐歇绝不妙用；严遵谓为灵得歇，变化失序；李荣谓不测将恐以歇绝；苏辙谓神不得一未遽歇；吴澄谓歇，不能感应而灵。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "歇", "formSimp": "歇", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "竭", "headwordSimp": "竭", "pinyin": "jié", "gloss": "枯竭，不能流潤。", "glossSimp": "枯竭，不能流润。", "general": "河上公謂谷不可但欲盈滿無已時，將恐枯竭不為谷；成玄英謂竭，塞也，川谷乖一則泉源枯竭、流注不通；唐玄宗御疏謂矜用盈滿將恐枯竭不能流潤；嚴遵謂為盈得竭，虚實反覆；李榮謂虛間將恐以枯竭；蘇轍謂谷不得一未遽竭；吳澄謂竭，不能充塞而盈。", "generalSimp": "河上公谓谷不可但欲盈满无已时，将恐枯竭不为谷；成玄英谓竭，塞也，川谷乖一则泉源枯竭、流注不通；唐玄宗御疏谓矜用盈满将恐枯竭不能流润；严遵谓为盈得竭，虚实反复；李荣谓虚间将恐以枯竭；苏辙谓谷不得一未遽竭；吴澄谓竭，不能充塞而盈。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "竭", "formSimp": "竭", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "蹶", "headwordSimp": "蹶", "pinyin": "jué", "gloss": "傾跌、顛仆，失其位。", "glossSimp": "倾跌、颠仆，失其位。", "general": "河上公謂侯王不可但欲高於人無已時，將恐顛蹷失其位，音「蹷，蹇月反」；成玄英謂蹶，敗也，將恐神器顛覆、社稷傾危；唐玄宗御疏謂蹶，顛仆也，矜其尊貴將恐顛仆不能正定天下；嚴遵謂為正得蹶，亂擾迷惑；李榮謂尊貴將恐於顛蹷；陸希聲謂侯王恃其貞貴高必蹶；蘇轍謂侯王不得一未遽蹶；吳澄謂蹶，傾跌而失其位；憨山謂將恐顛蹶而不能安其貴高之位。", "generalSimp": "河上公谓侯王不可但欲高于人无已时，将恐颠蹷失其位，音「蹷，蹇月反」；成玄英谓蹶，败也，将恐神器颠覆、社稷倾危；唐玄宗御疏谓蹶，颠仆也，矜其尊贵将恐颠仆不能正定天下；严遵谓为正得蹶，乱扰迷惑；李荣谓尊贵将恐于颠蹷；陆希声谓侯王恃其贞贵高必蹶；苏辙谓侯王不得一未遽蹶；吴澄谓蹶，倾跌而失其位；憨山谓将恐颠蹶而不能安其贵高之位。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "蹶", "formSimp": "蹶", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "基", "headwordSimp": "基", "pinyin": "jī", "gloss": "基礎、基址。", "glossSimp": "基础、基址。", "general": "河上公謂當以下為本基，猶築牆造功，因卑成高，下不堅固後必傾危；成玄英謂九重之臺起於累土，百仞之高元乎一簣；唐玄宗御疏謂賤下為高貴之本基；嚴遵謂高以下為基，由卑成也；李榮謂九重之臺起於累土；陸希聲謂高居大位必以下民為基址；呂惠卿謂高以下為基，則未有高者乃高之所自而起；蘇轍謂高以下為基；吳澄謂先云賤為本、下為基；憨山謂高以下為基。", "generalSimp": "河上公谓当以下为本基，犹筑墙造功，因卑成高，下不坚固后必倾危；成玄英谓九重之台起于累土，百仞之高元乎一篑；唐玄宗御疏谓贱下为高贵之本基；严遵谓高以下为基，由卑成也；李荣谓九重之台起于累土；陆希声谓高居大位必以下民为基址；吕惠卿谓高以下为基，则未有高者乃高之所自而起；苏辙谓高以下为基；吴澄谓先云贱为本、下为基；憨山谓高以下为基。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "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" ], "refsSimp": [ "河上公注", "成玄英疏", "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" ], "forms": [ { "form": "基", "formSimp": "基", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s006", "headword": "孤寡不穀", "headwordSimp": "孤寡不谷", "pinyin": "gū guǎ bù gǔ", "gloss": "孤、寡、不穀，皆不美之名，侯王用以自稱，示以賤為本。", "glossSimp": "孤、寡、不谷，皆不美之名，侯王用以自称，示以贱为本。", "general": "河上公謂孤寡喻孤獨，不轂喻不能如車轂為眾輻所湊；成玄英謂不穀由不善也，謙為貴盛之基，故以卑自牧；唐玄宗御疏謂無父稱孤、無夫曰寡，穀善也，不穀猶不善也；嚴遵謂自謂孤寡，處卑守微；李榮謂孤寡不穀為王侯之謙稱，不忘於本；陸希聲謂孤寡不穀皆下賤之稱；蘇轍謂昔之為此稱者，舉其本而遺其末；吳澄謂孤如無父、寡如無夫，不穀不善也；憨山謂此三名皆賤者之稱；魏源謂王侯自稱孤寡為其近乎一。", "generalSimp": "河上公谓孤寡喻孤独，不毂喻不能如车毂为众辐所凑；成玄英谓不谷由不善也，谦为贵盛之基，故以卑自牧；唐玄宗御疏谓无父称孤、无夫曰寡，谷善也，不谷犹不善也；严遵谓自谓孤寡，处卑守微；李荣谓孤寡不谷为王侯之谦称，不忘于本；陆希声谓孤寡不谷皆下贱之称；苏辙谓昔之为此称者，举其本而遗其末；吴澄谓孤如无父、寡如无夫，不谷不善也；憨山谓此三名皆贱者之称；魏源谓王侯自称孤寡为其近乎一。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解", "魏源老子本義" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解", "魏源老子本义" ], "forms": [ { "form": "孤寡不穀", "formSimp": "孤寡不谷", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s006", "headword": "非乎", "headwordSimp": "非乎", "pinyin": "fēi hū", "gloss": "反問之辭，猶言「不是嗎」；諸本或作「非耶」。", "glossSimp": "反问之辞，犹言「不是吗」；诸本或作「非耶」。", "general": "河上公謂非乎，嗟歎之辭；成玄英謂言非乎者，蓋是嗟難假問之辭；唐玄宗御疏謂非乎者假問之辭，應答云實是以賤為本也；嚴遵作「非耶」；李榮謂此其以賤為本耶，非言其實以賤為本。", "generalSimp": "河上公谓非乎，嗟叹之辞；成玄英谓言非乎者，盖是嗟难假问之辞；唐玄宗御疏谓非乎者假问之辞，应答云实是以贱为本也；严遵作「非耶」；李荣谓此其以贱为本耶，非言其实以贱为本。", "variants": [ "非耶", "非歟" ], "variantsSimp": [ "非耶", "非欤" ], "refs": [ "河上公注", "成玄英疏", "御疏", "嚴遵指歸", "李榮注" ], "refsSimp": [ "河上公注", "成玄英疏", "御疏", "严遵指归", "李荣注" ], "forms": [ { "form": "非乎", "formSimp": "非乎", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s007", "headword": "數譽無譽", "headwordSimp": "数誉无誉", "pinyin": "shǔ yù wú yù", "gloss": "追求眾多稱譽，反而沒有稱譽。", "glossSimp": "追求众多称誉，反而没有称誉。", "general": "王弼謂致數譽乃無譽也；河上公本作「數車無車」，謂就車數之無有名為車者，喻侯王不以尊號自名；成玄英謂數即無實，徒有車名；唐玄宗御注謂數輿則無輿，數貴則無貴；嚴遵謂造輿於無輿，終身揳揳卒不為輿；李榮謂歌謡頌德不以為譽，此則數譽無譽；陸希聲謂指輿而數之則皆輪轅箱軸；呂惠卿謂致數而極之以至於一，則譽出於無譽；蘇轍謂物物可數而車不可數；吳澄本作「至譽無譽」，謂人無得而稱乃譽之至；憨山謂數其車則件件可數，其車則無可數。", "generalSimp": "王弼谓致数誉乃无誉也；河上公本作「数车无车」，谓就车数之无有名为车者，喻侯王不以尊号自名；成玄英谓数即无实，徒有车名；唐玄宗御注谓数舆则无舆，数贵则无贵；严遵谓造舆于无舆，终身揳揳卒不为舆；李荣谓歌谣颂德不以为誉，此则数誉无誉；陆希声谓指舆而数之则皆轮辕箱轴；吕惠卿谓致数而极之以至于一，则誉出于无誉；苏辙谓物物可数而车不可数；吴澄本作「至誉无誉」，谓人无得而称乃誉之至；憨山谓数其车则件件可数，其车则无可数。", "variants": [ "數輿無輿", "數車無車", "至譽無譽", "造輿於無輿" ], "variantsSimp": [ "数舆无舆", "数车无车", "至誉无誉", "造舆于无舆" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "數譽無譽", "formSimp": "数誉无誉", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s008", "headword": "琭琭", "headwordSimp": "琭琭", "pinyin": "lù lù", "gloss": "玉之多貌、美好貌；喻少而見貴。", "glossSimp": "玉之多貌、美好貌；喻少而见贵。", "general": "王弼謂玉石琭琭珞珞，體盡於形，故不欲；河上公謂琭琭喻少，玉少故見貴；成玄英謂琭琭，少也，不欲琭琭如玉之可貴；唐玄宗御注謂琭琭，玉貌；嚴遵本作「碌碌如玉」；李榮謂玉琭琭少故貴，處貴而謙退，不欲如玉之被攻；陸希聲謂不欲琭琭然如玉之貴異；蘇轍本作「碌碌如玉」；吳澄謂琭琭，玉貌。", "generalSimp": "王弼谓玉石琭琭珞珞，体尽于形，故不欲；河上公谓琭琭喻少，玉少故见贵；成玄英谓琭琭，少也，不欲琭琭如玉之可贵；唐玄宗御注谓琭琭，玉貌；严遵本作「碌碌如玉」；李荣谓玉琭琭少故贵，处贵而谦退，不欲如玉之被攻；陆希声谓不欲琭琭然如玉之贵异；苏辙本作「碌碌如玉」；吴澄谓琭琭，玉貌。", "variants": [ "碌碌" ], "variantsSimp": [ "碌碌" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "嚴遵指歸", "李榮注", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "严遵指归", "李荣注", "陆希声传", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "琭琭", "formSimp": "琭琭", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 14, "id": "n014", "noteId": "n014", "sentenceId": "s008", "headword": "珞珞", "headwordSimp": "珞珞", "pinyin": "luò luò", "gloss": "石之多貌、粗惡貌；喻多而見賤。", "glossSimp": "石之多貌、粗恶貌；喻多而见贱。", "general": "王弼作「珞珞如石」，謂體盡於形故不欲；河上公本作「落落如石」，謂落落喻多，石多故見賤，當處其中；成玄英謂落落，多也，不欲落落如石之可賤；唐玄宗御疏謂落落，石貌，當須落落如石以守謙卑；嚴遵本作「落落如石」，不為石不為玉而常在玉石之間；李榮謂石落落多故賤，在賤而思齊，不欲如石之被棄；蘇轍本作「落落如石」；吳澄謂珞珞，石貌。", "generalSimp": "王弼作「珞珞如石」，谓体尽于形故不欲；河上公本作「落落如石」，谓落落喻多，石多故见贱，当处其中；成玄英谓落落，多也，不欲落落如石之可贱；唐玄宗御疏谓落落，石貌，当须落落如石以守谦卑；严遵本作「落落如石」，不为石不为玉而常在玉石之间；李荣谓石落落多故贱，在贱而思齐，不欲如石之被弃；苏辙本作「落落如石」；吴澄谓珞珞，石貌。", "variants": [ "落落" ], "variantsSimp": [ "落落" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "御注", "御疏", "嚴遵指歸", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "御注", "御疏", "严遵指归", "李荣注", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "珞珞", "formSimp": "珞珞", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 15, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "得一", "headwordSimp": "得一", "pinyin": "", "gloss": "得到「一」；「一」指道或沖虛不盈之德。", "glossSimp": "得到「一」；「一」指道或冲虚不盈之德。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "得一", "formSimp": "得一", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 16, "id": "g002", "noteId": "", "sentenceId": "s002", "headword": "貞", "headwordSimp": "贞", "pinyin": "", "gloss": "正、正準；吳澄謂貞猶楨榦，為天下貞猶曰為民極。", "glossSimp": "正、正准；吴澄谓贞犹桢干，为天下贞犹曰为民极。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "貞", "formSimp": "贞", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 17, "id": "g003", "noteId": "", "sentenceId": "s003", "headword": "致", "headwordSimp": "致", "pinyin": "", "gloss": "推致、導致；河上公訓「誡」，成玄英訓「得」，蘇轍訓「極」。", "glossSimp": "推致、导致；河上公训「诫」，成玄英训「得」，苏辙训「极」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "致", "formSimp": "致", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s007" ] } ], "occurrenceSentenceIds": [ "s003", "s007" ], "occurrenceCount": 2 }, { "order": 18, "id": "g004", "noteId": "", "sentenceId": "s004", "headword": "裂", "headwordSimp": "裂", "pinyin": "", "gloss": "破裂、分裂。", "glossSimp": "破裂、分裂。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "裂", "formSimp": "裂", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 19, "id": "g005", "noteId": "", "sentenceId": "s004", "headword": "發", "headwordSimp": "发", "pinyin": "", "gloss": "崩發、震動發泄。", "glossSimp": "崩发、震动发泄。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "發", "formSimp": "发", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 20, "id": "g006", "noteId": "", "sentenceId": "s004", "headword": "歇", "headwordSimp": "歇", "pinyin": "", "gloss": "消歇、廢歇，失其靈妙。", "glossSimp": "消歇、废歇，失其灵妙。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "歇", "formSimp": "歇", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 21, "id": "g007", "noteId": "", "sentenceId": "s004", "headword": "竭", "headwordSimp": "竭", "pinyin": "", "gloss": "枯竭，不能流潤。", "glossSimp": "枯竭，不能流润。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "竭", "formSimp": "竭", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 22, "id": "g008", "noteId": "", "sentenceId": "s004", "headword": "蹶", "headwordSimp": "蹶", "pinyin": "", "gloss": "傾跌、顛仆，失其位。", "glossSimp": "倾跌、颠仆，失其位。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "蹶", "formSimp": "蹶", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 23, "id": "g009", "noteId": "", "sentenceId": "s005", "headword": "基", "headwordSimp": "基", "pinyin": "", "gloss": "基礎、基址。", "glossSimp": "基础、基址。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "基", "formSimp": "基", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 24, "id": "g010", "noteId": "", "sentenceId": "s006", "headword": "孤寡不穀", "headwordSimp": "孤寡不谷", "pinyin": "", "gloss": "孤、寡、不穀，皆不美之名，侯王用以自稱，示以賤為本。", "glossSimp": "孤、寡、不谷，皆不美之名，侯王用以自称，示以贱为本。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "孤寡不穀", "formSimp": "孤寡不谷", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 25, "id": "g011", "noteId": "", "sentenceId": "s006", "headword": "非乎", "headwordSimp": "非乎", "pinyin": "", "gloss": "反問之辭，猶言「不是嗎」；諸本或作「非耶」。", "glossSimp": "反问之辞，犹言「不是吗」；诸本或作「非耶」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "非乎", "formSimp": "非乎", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 26, "id": "g012", "noteId": "", "sentenceId": "s007", "headword": "數譽無譽", "headwordSimp": "数誉无誉", "pinyin": "", "gloss": "追求眾多稱譽，反而沒有稱譽。", "glossSimp": "追求众多称誉，反而没有称誉。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "數譽無譽", "formSimp": "数誉无誉", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 27, "id": "g013", "noteId": "", "sentenceId": "s008", "headword": "琭琭", "headwordSimp": "琭琭", "pinyin": "", "gloss": "玉之多貌、美好貌；喻少而見貴。", "glossSimp": "玉之多貌、美好貌；喻少而见贵。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "琭琭", "formSimp": "琭琭", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 28, "id": "g014", "noteId": "", "sentenceId": "s008", "headword": "珞珞", "headwordSimp": "珞珞", "pinyin": "", "gloss": "石之多貌、粗惡貌；喻多而見賤。", "glossSimp": "石之多貌、粗恶貌；喻多而见贱。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "珞珞", "formSimp": "珞珞", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 29, "id": "g015", "noteId": "", "sentenceId": "", "headword": "法本", "headwordSimp": "法本", "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": "法本", "formSimp": "法本", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 30, "id": "g016", "noteId": "", "sentenceId": "", "headword": "昔之得一者章", "headwordSimp": "昔之得一者章", "pinyin": "", "gloss": "唐玄宗本章章題。", "glossSimp": "唐玄宗本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "昔之得一者章", "formSimp": "昔之得一者章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 31, "id": "g017", "noteId": "", "sentenceId": "", "headword": "昔之得一章", "headwordSimp": "昔之得一章", "pinyin": "", "gloss": "呂惠卿、蘇轍本章章題。", "glossSimp": "吕惠卿、苏辙本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "昔之得一章", "formSimp": "昔之得一章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 32, "id": "g018", "noteId": "", "sentenceId": "", "headword": "沖氣", "headwordSimp": "冲气", "pinyin": "", "gloss": "唐玄宗謂一為道之和，即沖和之氣。", "glossSimp": "唐玄宗谓一为道之和，即冲和之气。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "沖氣", "formSimp": "冲气", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 33, "id": "g019", "noteId": "", "sentenceId": "", "headword": "楨榦", "headwordSimp": "桢干", "pinyin": "", "gloss": "築牆時立的木柱，喻根本；吳澄以釋「貞」。", "glossSimp": "筑墙时立的木柱，喻根本；吴澄以释「贞」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "楨榦", "formSimp": "桢干", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 34, "id": "g020", "noteId": "", "sentenceId": "", "headword": "筐橐", "headwordSimp": "筐橐", "pinyin": "", "gloss": "筐與囊，喻守濁容物之具；王夫之語。", "glossSimp": "筐与囊，喻守浊容物之具；王夫之语。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "筐橐", "formSimp": "筐橐", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第三十九章八句的十三家對照，為德經第二章。河上公、成玄英、唐玄宗御注御疏、李榮據《玄德纂疏》卷十一所引；王弼、嚴遵、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「一」有無為、數之始、道、沖氣、道之子、元氣、沖虛之德之別；釋「其致之」有誡、得、極之別；釋「無以」有致誡、不守道、若無此德之別；釋「數譽無譽」有數車、數輿、數譽、至譽之別；釋「琭琭珞珞」有玉少石多、自貴自謙、體盡於形之別。大旨歸於守一不矜、以賤為本。", "concepts": [ { "id": "xi-zhi-de-yi-zhe", "name": "昔之得一者", "nameTrad": "昔之得一者", "question": "「一」是什麼？為何天地萬物皆以「得一」為本？", "questionTrad": "「一」是什麼？為何天地萬物皆以「得一」為本？", "intro": "河上公以昔為往、一為無為、道之子，一落在治身治國之本的層面。王弼以一為數之始而物之極，各是一物之生所以為主，物皆各得此一以成，既成而舍以居成則失其母。成玄英以一為道，曩昔劫初得道之者所得之狀具列下文，是御今而引古。唐玄宗御注以一為道之和、謂沖氣，妙用在物為一；御疏以沖和之氣與物合同、古今不二釋「一」。嚴遵以一為道之子、神明之母、太和之宗、天地之祖，萬物之所導而變化之至要。李榮以一元氣未分、無二故言一，天地萬物王侯皆得一於道。陸希聲以一為道之子、物之始，抱其子、復其始則物遂其生。呂惠卿以道一而已，得之而無得故謂之得一。蘇轍以一為道，物之所以得為物者皆道，而天下之人見物忘道。吳澄以一為沖虛之德，即抱一、為一、道生一之「一」，莊子謂之太一。憨山以一為道之體，至虛無為、精一無二。魏源以得一即沖虛不盈之德，為其近乎無。王夫之以「一」含萬而入萬、不與萬為對，愚者仍一而不能以。諸家或訓無為、或訓道、或訓沖氣、或訓沖虛之德，皆以「一」為萬有之本。", "introTrad": "河上公以昔為往、一為無為、道之子，一落在治身治國之本的層面。王弼以一為數之始而物之極，各是一物之生所以為主，物皆各得此一以成，既成而舍以居成則失其母。成玄英以一為道，曩昔劫初得道之者所得之狀具列下文，是御今而引古。唐玄宗御注以一為道之和、謂沖氣，妙用在物為一；御疏以沖和之氣與物合同、古今不二釋「一」。嚴遵以一為道之子、神明之母、太和之宗、天地之祖，萬物之所導而變化之至要。李榮以一元氣未分、無二故言一，天地萬物王侯皆得一於道。陸希聲以一為道之子、物之始，抱其子、復其始則物遂其生。呂惠卿以道一而已，得之而無得故謂之得一。蘇轍以一為道，物之所以得為物者皆道，而天下之人見物忘道。吳澄以一為沖虛之德，即抱一、為一、道生一之「一」，莊子謂之太一。憨山以一為道之體，至虛無為、精一無二。魏源以得一即沖虛不盈之德，為其近乎無。王夫之以「一」含萬而入萬、不與萬為對，愚者仍一而不能以。諸家或訓無為、或訓道、或訓沖氣、或訓沖虛之德，皆以「一」為萬有之本。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "昔，往也；一，無為，道之子也。", "thesisTrad": "昔，往也；一，無為，道之子也。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "昔，往也；一，无为，道之子也。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "一為數之始而物之極，物皆各得此一以成，居成則失其母。", "thesisTrad": "一為數之始而物之極，物皆各得此一以成，居成則失其母。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "一为数之始而物之极，物皆各得此一以成，居成则失其母。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "一即道，曩昔劫初得道之者具列下文，御今而引古。", "thesisTrad": "一即道，曩昔劫初得道之者具列下文，御今而引古。", "noteIds": [ "c013" ], "workTypeSimp": "疏", "thesisSimp": "一即道，曩昔劫初得道之者具列下文，御今而引古。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "一為道之和、沖氣，妙用在物為一；與物合同、古今不二故謂之一。", "thesisTrad": "一為道之和、沖氣，妙用在物為一；與物合同、古今不二故謂之一。", "noteIds": [ "c021", "c022" ], "workTypeSimp": "御注", "thesisSimp": "一为道之和、冲气，妙用在物为一；与物合同、古今不二故谓之一。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "一為道之子、神明之母、太和之宗、天地之祖，變化之至要。", "thesisTrad": "一為道之子、神明之母、太和之宗、天地之祖，變化之至要。", "noteIds": [ "c029" ], "workTypeSimp": "指归", "thesisSimp": "一为道之子、神明之母、太和之宗、天地之祖，变化之至要。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "一元氣未分、無二故言一，天地萬物王侯皆得一於道。", "thesisTrad": "一元氣未分、無二故言一，天地萬物王侯皆得一於道。", "noteIds": [ "c034" ], "workTypeSimp": "注", "thesisSimp": "一元气未分、无二故言一，天地万物王侯皆得一于道。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "一為道之子、物之始，抱其子、復其始則物遂其生。", "thesisTrad": "一為道之子、物之始，抱其子、復其始則物遂其生。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "一为道之子、物之始，抱其子、复其始则物遂其生。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道一而已，得之而無得故謂之得一。", "thesisTrad": "道一而已，得之而無得故謂之得一。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "道一而已，得之而无得故谓之得一。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "一即道，物之所以得為物者皆道，人見物而忘道。", "thesisTrad": "一即道，物之所以得為物者皆道，人見物而忘道。", "noteIds": [ "c042" ], "workTypeSimp": "解", "thesisSimp": "一即道，物之所以得为物者皆道，人见物而忘道。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "一為沖虛之德，即抱一、為一、道生一之「一」，莊子謂之太一。", "thesisTrad": "一為沖虛之德，即抱一、為一、道生一之「一」，莊子謂之太一。", "noteIds": [ "c047" ], "workTypeSimp": "注", "thesisSimp": "一为冲虚之德，即抱一、为一、道生一之「一」，庄子谓之太一。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "一為道之體，至虛無為、精一無二，天地萬物皆以之為本。", "thesisTrad": "一為道之體，至虛無為、精一無二，天地萬物皆以之為本。", "noteIds": [ "c051" ], "workTypeSimp": "解", "thesisSimp": "一为道之体，至虚无为、精一无二，天地万物皆以之为本。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "得一即沖虛不盈之德，為其近乎無。", "thesisTrad": "得一即沖虛不盈之德，為其近乎無。", "noteIds": [ "c052" ], "workTypeSimp": "本义", "thesisSimp": "得一即冲虚不盈之德，为其近乎无。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "「一」含萬而入萬，不與萬為對；愚者仍一而不能以。", "thesisTrad": "「一」含萬而入萬，不與萬為對；愚者仍一而不能以。", "noteIds": [ "c053" ], "workTypeSimp": "衍", "thesisSimp": "「一」含万而入万，不与万为对；愚者仍一而不能以。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以「無為、道之子」釋一，一即治身治國之本。", "textTrad": "河上公以「無為、道之子」釋一，一即治身治國之本。", "relationSimp": "立论", "textSimp": "河上公以「无为、道之子」释一，一即治身治国之本。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "王弼以「數之始而物之極」立論，補出「居成則失其母」的危機。", "textTrad": "王弼以「數之始而物之極」立論，補出「居成則失其母」的危機。", "relationSimp": "注", "textSimp": "王弼以「数之始而物之极」立论，补出「居成则失其母」的危机。" }, { "noteId": "c013", "relation": "疏", "relationTrad": "疏", "text": "成玄英以一為道，把「昔」解為劫初，時間維度由此引入。", "textTrad": "成玄英以一為道，把「昔」解為劫初，時間維度由此引入。", "relationSimp": "疏", "textSimp": "成玄英以一为道，把「昔」解为劫初，时间维度由此引入。" }, { "noteId": "c021", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「道之和、沖氣」釋一，妙用在物故謂之一。", "textTrad": "唐玄宗以「道之和、沖氣」釋一，妙用在物故謂之一。", "relationSimp": "御注", "textSimp": "唐玄宗以「道之和、冲气」释一，妙用在物故谓之一。" }, { "noteId": "c034", "relation": "注", "relationTrad": "注", "text": "李榮以元氣未分、無二言一，將本體論收歸氣化。", "textTrad": "李榮以元氣未分、無二言一，將本體論收歸氣化。", "relationSimp": "注", "textSimp": "李荣以元气未分、无二言一，将本体论收归气化。" }, { "noteId": "c029", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「道之子、神明之母」鋪陳一的生成序列，一為變化至要。", "textTrad": "嚴遵以「道之子、神明之母」鋪陳一的生成序列，一為變化至要。", "relationSimp": "指归", "textSimp": "严遵以「道之子、神明之母」铺陈一的生成序列，一为变化至要。" }, { "noteId": "c041", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以「得之而無得」解得一，把得與無得疊合。", "textTrad": "呂惠卿以「得之而無得」解得一，把得與無得疊合。", "relationSimp": "传", "textSimp": "吕惠卿以「得之而无得」解得一，把得与无得叠合。" }, { "noteId": "c053", "relation": "衍", "relationTrad": "衍", "text": "王夫之以「一」與「以」對勘，得一而不能用仍是愚者。", "textTrad": "王夫之以「一」與「以」對勘，得一而不能用仍是愚者。", "relationSimp": "衍", "textSimp": "王夫之以「一」与「以」对勘，得一而不能用仍是愚者。" } ], "nameSimp": "昔之得一者", "questionSimp": "「一」是什么？为何天地万物皆以「得一」为本？", "introSimp": "河上公以昔为往、一为无为、道之子，一落在治身治国之本的层面。王弼以一为数之始而物之极，各是一物之生所以为主，物皆各得此一以成，既成而舍以居成则失其母。成玄英以一为道，曩昔劫初得道之者所得之状具列下文，是御今而引古。唐玄宗御注以一为道之和、谓冲气，妙用在物为一；御疏以冲和之气与物合同、古今不二释「一」。严遵以一为道之子、神明之母、太和之宗、天地之祖，万物之所导而变化之至要。李荣以一元气未分、无二故言一，天地万物王侯皆得一于道。陆希声以一为道之子、物之始，抱其子、复其始则物遂其生。吕惠卿以道一而已，得之而无得故谓之得一。苏辙以一为道，物之所以得为物者皆道，而天下之人见物忘道。吴澄以一为冲虚之德，即抱一、为一、道生一之「一」，庄子谓之太一。憨山以一为道之体，至虚无为、精一无二。魏源以得一即冲虚不盈之德，为其近乎无。王夫之以「一」含万而入万、不与万为对，愚者仍一而不能以。诸家或训无为、或训道、或训冲气、或训冲虚之德，皆以「一」为万有之本。" }, { "id": "tian-de-yi-yi-qing-hou-wang-yi-wei-tian-xia-zhen", "name": "天得一以清…侯王得一以為天下貞", "nameTrad": "天得一以清…侯王得一以為天下貞", "question": "六者「得一」之後各成其用，是道的同一作用，還是各得其分？", "questionTrad": "六者「得一」之後各成其用，是道的同一作用，還是各得其分？", "intro": "河上公逐句說六者之效：天垂象清明、地安靜不動搖、神變化無形、谷盈滿不絕、萬物須道生成、侯王為天下平正。王弼總以「各是一物之生，所以為主」與「各以其一致此清寧靈盈生貞」二語括之，六者同出一母。成玄英以六者同禀一道：積陽成天、凝陰成地、神靈知無方、谷泉源流潤、萬物得生成、帝王公侯以無為布正天下，並引《莊子》「神鬼神帝，生天生地」。唐玄宗御注以乾之氣象、坤之形質、谷之虛受、物之動植、侯王之正平皆資妙用；御疏逐句申之，並謂「正有作貞字者，貞即正也」。嚴遵以天無心無意而清、地無知無識而寧、神無謀無響而靈、谷不欲不求而盈、侯王去心去志而正，六者皆「所為非其德」而德自至。李榮以天地雖大所禀者元一、萬物雖富所資者沖和、王侯雖貴所賴者真道。陸希聲以抱其子、復其始則物遂其生，六者莫不以得一之故而能清靈寧盈。呂惠卿以覆而不傾、載而不陷、妙乎有生而靈、應乎所感而盈、生而無極、制天下之動而貞夫一，逐項點出「一之不可不致」。蘇轍以天下之人見物而忘道，六者各知其用而不知其所以得。吳澄以天地神谷名異實同，貞猶楨榦、為天下貞猶曰為民極。憨山以神指人心、谷即海，六者皆以道體為本。魏源以六者皆不自知其德，此則得一之所致。王夫之以為貴賤高下之與一均，功立名定則萬且不盡。諸家或以生成、或以氣化、或以無心釋六者之用，而同歸於「得一」。", "introTrad": "河上公逐句說六者之效：天垂象清明、地安靜不動搖、神變化無形、谷盈滿不絕、萬物須道生成、侯王為天下平正。王弼總以「各是一物之生，所以為主」與「各以其一致此清寧靈盈生貞」二語括之，六者同出一母。成玄英以六者同禀一道：積陽成天、凝陰成地、神靈知無方、谷泉源流潤、萬物得生成、帝王公侯以無為布正天下，並引《莊子》「神鬼神帝，生天生地」。唐玄宗御注以乾之氣象、坤之形質、谷之虛受、物之動植、侯王之正平皆資妙用；御疏逐句申之，並謂「正有作貞字者，貞即正也」。嚴遵以天無心無意而清、地無知無識而寧、神無謀無響而靈、谷不欲不求而盈、侯王去心去志而正，六者皆「所為非其德」而德自至。李榮以天地雖大所禀者元一、萬物雖富所資者沖和、王侯雖貴所賴者真道。陸希聲以抱其子、復其始則物遂其生，六者莫不以得一之故而能清靈寧盈。呂惠卿以覆而不傾、載而不陷、妙乎有生而靈、應乎所感而盈、生而無極、制天下之動而貞夫一，逐項點出「一之不可不致」。蘇轍以天下之人見物而忘道，六者各知其用而不知其所以得。吳澄以天地神谷名異實同，貞猶楨榦、為天下貞猶曰為民極。憨山以神指人心、谷即海，六者皆以道體為本。魏源以六者皆不自知其德，此則得一之所致。王夫之以為貴賤高下之與一均，功立名定則萬且不盡。諸家或以生成、或以氣化、或以無心釋六者之用，而同歸於「得一」。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "天垂象清明、地安靜、神變化無形、谷盈滿不絕、萬物須道生成、侯王為天下平正。", "thesisTrad": "天垂象清明、地安靜、神變化無形、谷盈滿不絕、萬物須道生成、侯王為天下平正。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "天垂象清明、地安静、神变化无形、谷盈满不绝、万物须道生成、侯王为天下平正。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "各是一物之生，所以為主；各以其一致此清寧靈盈生貞。", "thesisTrad": "各是一物之生，所以為主；各以其一致此清寧靈盈生貞。", "noteIds": [ "c009", "c010" ], "workTypeSimp": "注", "thesisSimp": "各是一物之生，所以为主；各以其一致此清宁灵盈生贞。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "六者同禀一道，帝王公侯以無為得一而布正天下。", "thesisTrad": "六者同禀一道，帝王公侯以無為得一而布正天下。", "noteIds": [ "c014" ], "workTypeSimp": "疏", "thesisSimp": "六者同禀一道，帝王公侯以无为得一而布正天下。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "乾之氣象、坤之形質、物之動植、侯王之正平皆資妙用以致。", "thesisTrad": "乾之氣象、坤之形質、物之動植、侯王之正平皆資妙用以致。", "noteIds": [ "c021", "c022" ], "workTypeSimp": "御注", "thesisSimp": "干之气象、坤之形质、物之动植、侯王之正平皆资妙用以致。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "六者所為非其德，無心無意而德自至。", "thesisTrad": "六者所為非其德，無心無意而德自至。", "noteIds": [ "c030" ], "workTypeSimp": "指归", "thesisSimp": "六者所为非其德，无心无意而德自至。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "天地所禀者元一，萬物所資者沖和，王侯所賴者真道。", "thesisTrad": "天地所禀者元一，萬物所資者沖和，王侯所賴者真道。", "noteIds": [ "c034" ], "workTypeSimp": "注", "thesisSimp": "天地所禀者元一，万物所资者冲和，王侯所赖者真道。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "抱其子、復其始則物遂其生，六者皆以得一而清靈寧盈。", "thesisTrad": "抱其子、復其始則物遂其生，六者皆以得一而清靈寧盈。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "抱其子、复其始则物遂其生，六者皆以得一而清灵宁盈。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "覆而不傾、載而不陷，六者皆一之所致，一不可不致。", "thesisTrad": "覆而不傾、載而不陷，六者皆一之所致，一不可不致。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "覆而不倾、载而不陷，六者皆一之所致，一不可不致。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "六者各知其用而不知其所以得，道存焉耳。", "thesisTrad": "六者各知其用而不知其所以得，道存焉耳。", "noteIds": [ "c042" ], "workTypeSimp": "解", "thesisSimp": "六者各知其用而不知其所以得，道存焉耳。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "天地神谷名異實同；貞猶楨榦，為天下貞猶曰為民極。", "thesisTrad": "天地神谷名異實同；貞猶楨榦，為天下貞猶曰為民極。", "noteIds": [ "c047" ], "workTypeSimp": "注", "thesisSimp": "天地神谷名异实同；贞犹桢干，为天下贞犹曰为民极。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "神指人心、谷即海，六者皆以道體為本。", "thesisTrad": "神指人心、谷即海，六者皆以道體為本。", "noteIds": [ "c051" ], "workTypeSimp": "解", "thesisSimp": "神指人心、谷即海，六者皆以道体为本。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "六者皆不自知其德，此則得一之所致。", "thesisTrad": "六者皆不自知其德，此則得一之所致。", "noteIds": [ "c052" ], "workTypeSimp": "本义", "thesisSimp": "六者皆不自知其德，此则得一之所致。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "貴賤高下之與一均，功立名定則萬且不盡。", "thesisTrad": "貴賤高下之與一均，功立名定則萬且不盡。", "noteIds": [ "c053" ], "workTypeSimp": "衍", "thesisSimp": "贵贱高下之与一均，功立名定则万且不尽。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公逐句分配六者之效，建立「得一則成其用」的格局。", "textTrad": "河上公逐句分配六者之效，建立「得一則成其用」的格局。", "relationSimp": "立论", "textSimp": "河上公逐句分配六者之效，建立「得一则成其用」的格局。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "王弼以「各以其一致此」總括六者，強調其同出一母。", "textTrad": "王弼以「各以其一致此」總括六者，強調其同出一母。", "relationSimp": "注", "textSimp": "王弼以「各以其一致此」总括六者，强调其同出一母。" }, { "noteId": "c014", "relation": "疏", "relationTrad": "疏", "text": "成玄英以「同禀一道」疏之，並引莊子證神之靈。", "textTrad": "成玄英以「同禀一道」疏之，並引莊子證神之靈。", "relationSimp": "疏", "textSimp": "成玄英以「同禀一道」疏之，并引庄子证神之灵。" }, { "noteId": "c030", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「所為非清」翻轉一層：德自至而非有心為德。", "textTrad": "嚴遵以「所為非清」翻轉一層：德自至而非有心為德。", "relationSimp": "指归", "textSimp": "严遵以「所为非清」翻转一层：德自至而非有心为德。" }, { "noteId": "c042", "relation": "解", "relationTrad": "解", "text": "蘇轍以「見物而忘道」點出世人只知其用、不知其本。", "textTrad": "蘇轍以「見物而忘道」點出世人只知其用、不知其本。", "relationSimp": "解", "textSimp": "苏辙以「见物而忘道」点出世人只知其用、不知其本。" }, { "noteId": "c047", "relation": "注", "relationTrad": "注", "text": "吳澄以楨榦釋貞，將侯王之貞落實為民極。", "textTrad": "吳澄以楨榦釋貞，將侯王之貞落實為民極。", "relationSimp": "注", "textSimp": "吴澄以桢干释贞，将侯王之贞落实为民极。" }, { "noteId": "c052", "relation": "本義", "relationTrad": "本義", "text": "魏源以「不自知其德」收束六者，得一是無心之得。", "textTrad": "魏源以「不自知其德」收束六者，得一是無心之得。", "relationSimp": "本义", "textSimp": "魏源以「不自知其德」收束六者，得一是无心之得。" } ], "nameSimp": "天得一以清…侯王得一以为天下贞", "questionSimp": "六者「得一」之后各成其用，是道的同一作用，还是各得其分？", "introSimp": "河上公逐句说六者之效：天垂象清明、地安静不动摇、神变化无形、谷盈满不绝、万物须道生成、侯王为天下平正。王弼总以「各是一物之生，所以为主」与「各以其一致此清宁灵盈生贞」二语括之，六者同出一母。成玄英以六者同禀一道：积阳成天、凝阴成地、神灵知无方、谷泉源流润、万物得生成、帝王公侯以无为布正天下，并引《庄子》「神鬼神帝，生天生地」。唐玄宗御注以干之气象、坤之形质、谷之虚受、物之动植、侯王之正平皆资妙用；御疏逐句申之，并谓「正有作贞字者，贞即正也」。严遵以天无心无意而清、地无知无识而宁、神无谋无响而灵、谷不欲不求而盈、侯王去心去志而正，六者皆「所为非其德」而德自至。李荣以天地虽大所禀者元一、万物虽富所资者冲和、王侯虽贵所赖者真道。陆希声以抱其子、复其始则物遂其生，六者莫不以得一之故而能清灵宁盈。吕惠卿以覆而不倾、载而不陷、妙乎有生而灵、应乎所感而盈、生而无极、制天下之动而贞夫一，逐项点出「一之不可不致」。苏辙以天下之人见物而忘道，六者各知其用而不知其所以得。吴澄以天地神谷名异实同，贞犹桢干、为天下贞犹曰为民极。憨山以神指人心、谷即海，六者皆以道体为本。魏源以六者皆不自知其德，此则得一之所致。王夫之以为贵贱高下之与一均，功立名定则万且不尽。诸家或以生成、或以气化、或以无心释六者之用，而同归于「得一」。" }, { "id": "wu-yi-qi-jiang-kong-lie-hou-wang-wu-yi-gui-gao-jiang-kong-jue", "name": "其致之…侯王無以貴高將恐蹶", "nameTrad": "其致之…侯王無以貴高將恐蹶", "question": "「無以」是不守道，還是矜其用？失一之禍為何独歸於侯王？", "questionTrad": "「無以」是不守道，還是矜其用？失一之禍為何獨歸於侯王？", "intro": "河上公以致為誡，謂下五事；六者各當有陰陽施張、高下剛柔、王相囚死、盈縮虛實、隨時生死，不可但欲一端無已時，否則分裂、發泄、虛歇、枯竭、滅亡、顛蹷。王弼以「用一以致清，非用清以清」立義：守一則清不失，用清則恐裂，故為功之母不可舍。成玄英以「以」為用、「無」為不，天不能用道清虛則日月勃蝕、星辰失度，地不用道則崩淪，神不依道則廢歇，川谷乖一則枯竭，萬物喪道則死滅，侯王乖理悖德則神器顛覆，並舉夏桀、殷紂為證。唐玄宗御注以「無以」為致誡之辭，矜存者喪、執得者失；御疏以「當須忘其寧靜」申之，並謂聖教雖遠舉天地，會歸秪在侯王守雌靜。嚴遵以「動不順一」鋪陳五者之敗，天為清得裂、地為寧得發、神為靈得歇、谷為盈得竭、侯王為正得蹶，歸於「得一而存，失一而沒」。李榮以真一之道不可失，失之則成象破裂、成形動發、不測歇絕、虛間枯竭、生靈死滅、尊貴顛蹷。陸希聲以「不可恃之」立戒，恃其清靈寧盈則必裂發歇竭。呂惠卿以使天無以清則裂、地無以寧則發，而侯王「無以為貞而唯貴高之知」則必蹶。蘇轍以致之言極，六者不得一未遽裂而其極必至。吳澄以無以謂若無此德而以之，裂為分判、發為震動、歇為不能感應、竭為不能充塞、蹶為傾跌失位。憨山以老子主意只在「侯王無以正而貴高將恐蹶」一句。魏源以侯王不自知其貴高，積眾賤而成貴、積眾下而成高，分數之初無貴高可言，並我而無之則無往而不一。王夫之以貴高者功名之府、賤下者未有成，功立不相兼、名定不相通，故天地之理虧而王侯之道喪。諸家多就「矜用其德」說失一之禍，而歸戒於侯王。", "introTrad": "河上公以致為誡，謂下五事；六者各當有陰陽施張、高下剛柔、王相囚死、盈縮虛實、隨時生死，不可但欲一端無已時，否則分裂、發泄、虛歇、枯竭、滅亡、顛蹷。王弼以「用一以致清，非用清以清」立義：守一則清不失，用清則恐裂，故為功之母不可舍。成玄英以「以」為用、「無」為不，天不能用道清虛則日月勃蝕、星辰失度，地不用道則崩淪，神不依道則廢歇，川谷乖一則枯竭，萬物喪道則死滅，侯王乖理悖德則神器顛覆，並舉夏桀、殷紂為證。唐玄宗御注以「無以」為致誡之辭，矜存者喪、執得者失；御疏以「當須忘其寧靜」申之，並謂聖教雖遠舉天地，會歸秪在侯王守雌靜。嚴遵以「動不順一」鋪陳五者之敗，天為清得裂、地為寧得發、神為靈得歇、谷為盈得竭、侯王為正得蹶，歸於「得一而存，失一而沒」。李榮以真一之道不可失，失之則成象破裂、成形動發、不測歇絕、虛間枯竭、生靈死滅、尊貴顛蹷。陸希聲以「不可恃之」立戒，恃其清靈寧盈則必裂發歇竭。呂惠卿以使天無以清則裂、地無以寧則發，而侯王「無以為貞而唯貴高之知」則必蹶。蘇轍以致之言極，六者不得一未遽裂而其極必至。吳澄以無以謂若無此德而以之，裂為分判、發為震動、歇為不能感應、竭為不能充塞、蹶為傾跌失位。憨山以老子主意只在「侯王無以正而貴高將恐蹶」一句。魏源以侯王不自知其貴高，積眾賤而成貴、積眾下而成高，分數之初無貴高可言，並我而無之則無往而不一。王夫之以貴高者功名之府、賤下者未有成，功立不相兼、名定不相通，故天地之理虧而王侯之道喪。諸家多就「矜用其德」說失一之禍，而歸戒於侯王。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "致，誡也；六者不可但欲一端無已時，否則分裂、發泄、虛歇、枯竭、滅亡、顛蹷。", "thesisTrad": "致，誡也；六者不可但欲一端無已時，否則分裂、發泄、虛歇、枯竭、滅亡、顛蹷。", "noteIds": [ "c003", "c004" ], "workTypeSimp": "注", "thesisSimp": "致，诫也；六者不可但欲一端无已时，否则分裂、发泄、虚歇、枯竭、灭亡、颠蹷。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "用一以致清，非用清以清；守一則清不失，用清則恐裂。", "thesisTrad": "用一以致清，非用清以清；守一則清不失，用清則恐裂。", "noteIds": [ "c010", "c011" ], "workTypeSimp": "注", "thesisSimp": "用一以致清，非用清以清；守一则清不失，用清则恐裂。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "不能用道守一則裂發歇竭滅；侯王乖理悖德則神器顛覆。", "thesisTrad": "不能用道守一則裂發歇竭滅；侯王乖理悖德則神器顛覆。", "noteIds": [ "c015", "c016" ], "workTypeSimp": "疏", "thesisSimp": "不能用道守一则裂发歇竭灭；侯王乖理悖德则神器颠覆。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "「無以」為致誡之辭，矜存者喪、執得者失；會歸在侯王守雌靜。", "thesisTrad": "「無以」為致誡之辭，矜存者喪、執得者失；會歸在侯王守雌靜。", "noteIds": [ "c023", "c024" ], "workTypeSimp": "御注", "thesisSimp": "「无以」为致诫之辞，矜存者丧、执得者失；会归在侯王守雌静。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "動不順一則為清得裂、為寧得發、為靈得歇、為正得蹶；得一而存，失一而沒。", "thesisTrad": "動不順一則為清得裂、為寧得發、為靈得歇、為正得蹶；得一而存，失一而沒。", "noteIds": [ "c031" ], "workTypeSimp": "指归", "thesisSimp": "动不顺一则为清得裂、为宁得发、为灵得歇、为正得蹶；得一而存，失一而没。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "真一之道不可失；失之則成象破裂、尊貴顛蹷。", "thesisTrad": "真一之道不可失；失之則成象破裂、尊貴顛蹷。", "noteIds": [ "c035", "c036" ], "workTypeSimp": "注", "thesisSimp": "真一之道不可失；失之则成象破裂、尊贵颠蹷。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "唯其致之，不可恃之；恃其清靈寧盈則必裂發歇竭。", "thesisTrad": "唯其致之，不可恃之；恃其清靈寧盈則必裂發歇竭。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "唯其致之，不可恃之；恃其清灵宁盈则必裂发歇竭。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "使天無以清則裂、地無以寧則發；侯王無以為貞而唯貴高之知則蹶。", "thesisTrad": "使天無以清則裂、地無以寧則發；侯王無以為貞而唯貴高之知則蹶。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "使天无以清则裂、地无以宁则发；侯王无以为贞而唯贵高之知则蹶。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "致之言極，六者不得一未遽裂而其極必至。", "thesisTrad": "致之言極，六者不得一未遽裂而其極必至。", "noteIds": [ "c043" ], "workTypeSimp": "解", "thesisSimp": "致之言极，六者不得一未遽裂而其极必至。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "無以謂若無此德而以之；裂分判、發震動、歇不能感應、竭不能充塞、蹶失位。", "thesisTrad": "無以謂若無此德而以之；裂分判、發震動、歇不能感應、竭不能充塞、蹶失位。", "noteIds": [ "c048" ], "workTypeSimp": "注", "thesisSimp": "无以谓若无此德而以之；裂分判、发震动、歇不能感应、竭不能充塞、蹶失位。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "老子主意只在「侯王無以正而貴高將恐蹶」一句。", "thesisTrad": "老子主意只在「侯王無以正而貴高將恐蹶」一句。", "noteIds": [ "c051" ], "workTypeSimp": "解", "thesisSimp": "老子主意只在「侯王无以正而贵高将恐蹶」一句。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "不自知其貴高者賤下也；積眾賤而成貴、積眾下而成高，分數之初無貴高可言。", "thesisTrad": "不自知其貴高者賤下也；積眾賤而成貴、積眾下而成高，分數之初無貴高可言。", "noteIds": [ "c052" ], "workTypeSimp": "本义", "thesisSimp": "不自知其贵高者贱下也；积众贱而成贵、积众下而成高，分数之初无贵高可言。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "貴高者功名之府、賤下者未有成；功立不相兼、名定不相通，故天地之理虧而王侯之道喪。", "thesisTrad": "貴高者功名之府、賤下者未有成；功立不相兼、名定不相通，故天地之理虧而王侯之道喪。", "noteIds": [ "c053" ], "workTypeSimp": "衍", "thesisSimp": "贵高者功名之府、贱下者未有成；功立不相兼、名定不相通，故天地之理亏而王侯之道丧。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公以「致，誡也」定調，下文六者之危皆為告誡之辭。", "textTrad": "河上公以「致，誡也」定調，下文六者之危皆為告誡之辭。", "relationSimp": "立论", "textSimp": "河上公以「致，诫也」定调，下文六者之危皆为告诫之辞。" }, { "noteId": "c011", "relation": "注", "relationTrad": "注", "text": "王弼以「守一則清不失，用清則恐裂」點出失一之機在矜用。", "textTrad": "王弼以「守一則清不失，用清則恐裂」點出失一之機在矜用。", "relationSimp": "注", "textSimp": "王弼以「守一则清不失，用清则恐裂」点出失一之机在矜用。" }, { "noteId": "c016", "relation": "疏", "relationTrad": "疏", "text": "成玄英逐句訓裂、發、歇、竭、滅、蹶，並以桀紂實證。", "textTrad": "成玄英逐句訓裂、發、歇、竭、滅、蹶，並以桀紂實證。", "relationSimp": "疏", "textSimp": "成玄英逐句训裂、发、歇、竭、灭、蹶，并以桀纣实证。" }, { "noteId": "c023", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「矜存者喪、執得者失」總攝六者，歸於侯王守雌靜。", "textTrad": "唐玄宗以「矜存者喪、執得者失」總攝六者，歸於侯王守雌靜。", "relationSimp": "御注", "textSimp": "唐玄宗以「矜存者丧、执得者失」总摄六者，归于侯王守雌静。" }, { "noteId": "c031", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「動不順一」逆推五者之敗，禍福皆由一。", "textTrad": "嚴遵以「動不順一」逆推五者之敗，禍福皆由一。", "relationSimp": "指归", "textSimp": "严遵以「动不顺一」逆推五者之败，祸福皆由一。" }, { "noteId": "c043", "relation": "解", "relationTrad": "解", "text": "蘇轍以「致之言極」緩衝語氣：未遽裂，而其極必至。", "textTrad": "蘇轍以「致之言極」緩衝語氣：未遽裂，而其極必至。", "relationSimp": "解", "textSimp": "苏辙以「致之言极」缓冲语气：未遽裂，而其极必至。" }, { "noteId": "c048", "relation": "注", "relationTrad": "注", "text": "吳澄以「若無此德而以之」釋無以，六字各下一訓。", "textTrad": "吳澄以「若無此德而以之」釋無以，六字各下一訓。", "relationSimp": "注", "textSimp": "吴澄以「若无此德而以之」释无以，六字各下一训。" } ], "nameSimp": "其致之…侯王无以贵高将恐蹶", "questionSimp": "「无以」是不守道，还是矜其用？失一之祸为何独归于侯王？", "introSimp": "河上公以致为诫，谓下五事；六者各当有阴阳施张、高下刚柔、王相囚死、盈缩虚实、随时生死，不可但欲一端无已时，否则分裂、发泄、虚歇、枯竭、灭亡、颠蹷。王弼以「用一以致清，非用清以清」立义：守一则清不失，用清则恐裂，故为功之母不可舍。成玄英以「以」为用、「无」为不，天不能用道清虚则日月勃蚀、星辰失度，地不用道则崩沦，神不依道则废歇，川谷乖一则枯竭，万物丧道则死灭，侯王乖理悖德则神器颠覆，并举夏桀、殷纣为证。唐玄宗御注以「无以」为致诫之辞，矜存者丧、执得者失；御疏以「当须忘其宁静」申之，并谓圣教虽远举天地，会归秪在侯王守雌静。严遵以「动不顺一」铺陈五者之败，天为清得裂、地为宁得发、神为灵得歇、谷为盈得竭、侯王为正得蹶，归于「得一而存，失一而没」。李荣以真一之道不可失，失之则成象破裂、成形动发、不测歇绝、虚间枯竭、生灵死灭、尊贵颠蹷。陆希声以「不可恃之」立戒，恃其清灵宁盈则必裂发歇竭。吕惠卿以使天无以清则裂、地无以宁则发，而侯王「无以为贞而唯贵高之知」则必蹶。苏辙以致之言极，六者不得一未遽裂而其极必至。吴澄以无以谓若无此德而以之，裂为分判、发为震动、歇为不能感应、竭为不能充塞、蹶为倾跌失位。憨山以老子主意只在「侯王无以正而贵高将恐蹶」一句。魏源以侯王不自知其贵高，积众贱而成贵、积众下而成高，分数之初无贵高可言，并我而无之则无往而不一。王夫之以贵高者功名之府、贱下者未有成，功立不相兼、名定不相通，故天地之理亏而王侯之道丧。诸家多就「矜用其德」说失一之祸，而归戒于侯王。" }, { "id": "gui-yi-jian-wei-ben-shu-yu-wu-yu-bu-yu-lu-lu-ru-yu", "name": "故貴以賤為本…不欲琭琭如玉，珞珞如石", "nameTrad": "故貴以賤為本…不欲琭琭如玉，珞珞如石", "question": "「以賤為本」如何落實？「數譽無譽」與「不欲玉石」是同一件事嗎？", "questionTrad": "「以賤為本」如何落實？「數譽無譽」與「不欲玉石」是同一件事嗎？", "intro": "河上公以貴必以薄賤為本，舉禹稷躬稼、舜陶河濱、周公下白屋；孤寡喻孤獨、不轂喻不能如車轂為眾輻所湊；數車無車，喻侯王不以尊號自名；琭琭喻少、落落喻多，當處其中。王弼以清不能為清、盈不能為盈，貴在其母而母無貴形，故致數譽乃無譽；玉石體盡於形，故不欲。成玄英以驕矜是賤下之基、謙卑是尊貴之本；數車無車即悟物我虛幻，故貴賤不殊。唐玄宗御注以侯王因黎庶而得貴，當勞謙聚人；數輿則無輿，賤為貴本當守賤以安貴；玉石各盡於形，故不欲自貴。御疏引《書》「民惟邦本」、《詩》「愷悌君子」、《左氏春秋》孤寡不穀之例，並謂當落落如石以守謙卑。嚴遵以天人之道為寡者眾、為賤者貴，賢君聖主自謂孤寡、處卑守微；工造輿而卒不為輿，故能成輿；不為石不為玉而常在玉石之間。李榮以國以人為本、九重之臺起於累土；孤寡不穀為王侯謙稱；數譽無譽、數毁無毁；處貴謙退、在賤思齊而處之以中。陸希聲以士農工商具而後有國、輪轅箱軸備而後有輿，指輿而數之不見有輿，故當以貴自戒、以賤下為本。呂惠卿以貴以賤為本則未有貴者乃貴之所自而立；致數而極之以至於一，則譽出於無譽、毀無毀而不可得而貴賤。蘇轍以一為天下之至微，此所謂賤且下；數車而車不可數，知無有之為車；一處貴而非貴、處賤而非賤。吳澄以侯王位貴且高而沖虛之德不欲盈，故以孤寡自處；至譽無譽、不欲分别美惡。憨山以孤寡不穀皆賤者之稱，侯王以之正欲忘其貴高之名；數車則件件可數而車無可數，故得車之用；忘貴賤之分則人人為我用。魏源以積眾賤而成貴、積眾下而成高，分數之初無貴高可言，並我而無之則無往而不一。王夫之以我不得一而姑守其濁以為筐橐，而後一可致；貴賤高下之與一均，以大輿載天下者知所取舍。諸家或以民本、或以器喻、或以名實、或以有無說之，大旨歸於不居貴高之名而守謙下。", "introTrad": "河上公以貴必以薄賤為本，舉禹稷躬稼、舜陶河濱、周公下白屋；孤寡喻孤獨、不轂喻不能如車轂為眾輻所湊；數車無車，喻侯王不以尊號自名；琭琭喻少、落落喻多，當處其中。王弼以清不能為清、盈不能為盈，貴在其母而母無貴形，故致數譽乃無譽；玉石體盡於形，故不欲。成玄英以驕矜是賤下之基、謙卑是尊貴之本；數車無車即悟物我虛幻，故貴賤不殊。唐玄宗御注以侯王因黎庶而得貴，當勞謙聚人；數輿則無輿，賤為貴本當守賤以安貴；玉石各盡於形，故不欲自貴。御疏引《書》「民惟邦本」、《詩》「愷悌君子」、《左氏春秋》孤寡不穀之例，並謂當落落如石以守謙卑。嚴遵以天人之道為寡者眾、為賤者貴，賢君聖主自謂孤寡、處卑守微；工造輿而卒不為輿，故能成輿；不為石不為玉而常在玉石之間。李榮以國以人為本、九重之臺起於累土；孤寡不穀為王侯謙稱；數譽無譽、數毁無毁；處貴謙退、在賤思齊而處之以中。陸希聲以士農工商具而後有國、輪轅箱軸備而後有輿，指輿而數之不見有輿，故當以貴自戒、以賤下為本。呂惠卿以貴以賤為本則未有貴者乃貴之所自而立；致數而極之以至於一，則譽出於無譽、毀無毀而不可得而貴賤。蘇轍以一為天下之至微，此所謂賤且下；數車而車不可數，知無有之為車；一處貴而非貴、處賤而非賤。吳澄以侯王位貴且高而沖虛之德不欲盈，故以孤寡自處；至譽無譽、不欲分别美惡。憨山以孤寡不穀皆賤者之稱，侯王以之正欲忘其貴高之名；數車則件件可數而車無可數，故得車之用；忘貴賤之分則人人為我用。魏源以積眾賤而成貴、積眾下而成高，分數之初無貴高可言，並我而無之則無往而不一。王夫之以我不得一而姑守其濁以為筐橐，而後一可致；貴賤高下之與一均，以大輿載天下者知所取舍。諸家或以民本、或以器喻、或以名實、或以有無說之，大旨歸於不居貴高之名而守謙下。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "貴必以薄賤為本；數車無車，喻不以尊號自名；琭少落多，當處其中。", "thesisTrad": "貴必以薄賤為本；數車無車，喻不以尊號自名；琭少落多，當處其中。", "noteIds": [ "c005", "c006", "c007", "c008" ], "workTypeSimp": "注", "thesisSimp": "贵必以薄贱为本；数车无车，喻不以尊号自名；琭少落多，当处其中。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "貴在其母而母無貴形，故致數譽乃無譽；玉石體盡於形，故不欲。", "thesisTrad": "貴在其母而母無貴形，故致數譽乃無譽；玉石體盡於形，故不欲。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "贵在其母而母无贵形，故致数誉乃无誉；玉石体尽于形，故不欲。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "驕矜是賤下之基、謙卑是尊貴之本；數車無車即悟物我虛幻。", "thesisTrad": "驕矜是賤下之基、謙卑是尊貴之本；數車無車即悟物我虛幻。", "noteIds": [ "c017", "c018", "c019", "c020" ], "workTypeSimp": "疏", "thesisSimp": "骄矜是贱下之基、谦卑是尊贵之本；数车无车即悟物我虚幻。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "侯王因黎庶而得貴；數輿則無輿，當守賤以安貴；玉石皆不欲自貴。", "thesisTrad": "侯王因黎庶而得貴；數輿則無輿，當守賤以安貴；玉石皆不欲自貴。", "noteIds": [ "c025", "c026", "c027", "c028" ], "workTypeSimp": "御注", "thesisSimp": "侯王因黎庶而得贵；数舆则无舆，当守贱以安贵；玉石皆不欲自贵。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "賢君聖主自謂孤寡、處卑守微；造輿於無輿，常在玉石之間。", "thesisTrad": "賢君聖主自謂孤寡、處卑守微；造輿於無輿，常在玉石之間。", "noteIds": [ "c032", "c033" ], "workTypeSimp": "指归", "thesisSimp": "贤君圣主自谓孤寡、处卑守微；造舆于无舆，常在玉石之间。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "國以人為本；孤寡不穀為謙稱；數譽無譽；處貴謙退、在賤思齊。", "thesisTrad": "國以人為本；孤寡不穀為謙稱；數譽無譽；處貴謙退、在賤思齊。", "noteIds": [ "c037", "c038", "c039" ], "workTypeSimp": "注", "thesisSimp": "国以人为本；孤寡不谷为谦称；数誉无誉；处贵谦退、在贱思齐。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "士農工商具而後有國，輪轅箱軸備而後有輿；當以賤下為本。", "thesisTrad": "士農工商具而後有國，輪轅箱軸備而後有輿；當以賤下為本。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "士农工商具而后有国，轮辕箱轴备而后有舆；当以贱下为本。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "貴以賤為本則未有貴者乃貴之所自立；譽出於無譽則不可得而貴賤。", "thesisTrad": "貴以賤為本則未有貴者乃貴之所自立；譽出於無譽則不可得而貴賤。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "贵以贱为本则未有贵者乃贵之所自立；誉出于无誉则不可得而贵贱。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "一為天下之至微，此所謂賤且下；一處貴而非貴、處賤而非賤。", "thesisTrad": "一為天下之至微，此所謂賤且下；一處貴而非貴、處賤而非賤。", "noteIds": [ "c044", "c045", "c046" ], "workTypeSimp": "解", "thesisSimp": "一为天下之至微，此所谓贱且下；一处贵而非贵、处贱而非贱。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "侯王位貴且高而沖虛之德不欲盈，故以孤寡自處；至譽無譽。", "thesisTrad": "侯王位貴且高而沖虛之德不欲盈，故以孤寡自處；至譽無譽。", "noteIds": [ "c049", "c050" ], "workTypeSimp": "注", "thesisSimp": "侯王位贵且高而冲虚之德不欲盈，故以孤寡自处；至誉无誉。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "孤寡不穀皆賤者之稱，正欲忘其貴高之名；忘貴賤之分則人人為我用。", "thesisTrad": "孤寡不穀皆賤者之稱，正欲忘其貴高之名；忘貴賤之分則人人為我用。", "noteIds": [ "c051" ], "workTypeSimp": "解", "thesisSimp": "孤寡不谷皆贱者之称，正欲忘其贵高之名；忘贵贱之分则人人为我用。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "積眾賤而成貴，分數之初無貴高可言；並我而無之則無往而不一。", "thesisTrad": "積眾賤而成貴，分數之初無貴高可言；並我而無之則無往而不一。", "noteIds": [ "c052" ], "workTypeSimp": "本义", "thesisSimp": "积众贱而成贵，分数之初无贵高可言；并我而无之则无往而不一。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "守其濁以為筐橐而後一可致；以大輿載天下者知所取舍。", "thesisTrad": "守其濁以為筐橐而後一可致；以大輿載天下者知所取舍。", "noteIds": [ "c053" ], "workTypeSimp": "衍", "thesisSimp": "守其浊以为筐橐而后一可致；以大舆载天下者知所取舍。" } }, "chain": [ { "noteId": "c005", "relation": "立論", "relationTrad": "立論", "text": "河上公以禹稷、舜、周公為例，把「以賤為本」落在具體行事。", "textTrad": "河上公以禹稷、舜、周公為例，把「以賤為本」落在具體行事。", "relationSimp": "立论", "textSimp": "河上公以禹稷、舜、周公为例，把「以贱为本」落在具体行事。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼以「貴在其母而母無貴形」統攝數譽與玉石兩喻。", "textTrad": "王弼以「貴在其母而母無貴形」統攝數譽與玉石兩喻。", "relationSimp": "注", "textSimp": "王弼以「贵在其母而母无贵形」统摄数誉与玉石两喻。" }, { "noteId": "c017", "relation": "疏", "relationTrad": "疏", "text": "成玄英以驕矜為賤下之基、謙卑為尊貴之本，翻轉貴賤的常識。", "textTrad": "成玄英以驕矜為賤下之基、謙卑為尊貴之本，翻轉貴賤的常識。", "relationSimp": "疏", "textSimp": "成玄英以骄矜为贱下之基、谦卑为尊贵之本，翻转贵贱的常识。" }, { "noteId": "c025", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「民惟邦本」的路數說侯王因黎庶而得貴。", "textTrad": "唐玄宗以「民惟邦本」的路數說侯王因黎庶而得貴。", "relationSimp": "御注", "textSimp": "唐玄宗以「民惟邦本」的路数说侯王因黎庶而得贵。" }, { "noteId": "c032", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「為寡者眾、為賤者貴」立反向之理，貴賤本無定。", "textTrad": "嚴遵以「為寡者眾、為賤者貴」立反向之理，貴賤本無定。", "relationSimp": "指归", "textSimp": "严遵以「为寡者众、为贱者贵」立反向之理，贵贱本无定。" }, { "noteId": "c037", "relation": "注", "relationTrad": "注", "text": "李榮以「國以人為本」解貴賤，九重之臺起於累土。", "textTrad": "李榮以「國以人為本」解貴賤，九重之臺起於累土。", "relationSimp": "注", "textSimp": "李荣以「国以人为本」解贵贱，九重之台起于累土。" }, { "noteId": "c046", "relation": "解", "relationTrad": "解", "text": "蘇轍以車不可數知無有之用，一處貴而非貴、處賤而非賤。", "textTrad": "蘇轍以車不可數知無有之用，一處貴而非貴、處賤而非賤。", "relationSimp": "解", "textSimp": "苏辙以车不可数知无有之用，一处贵而非贵、处贱而非贱。" }, { "noteId": "c050", "relation": "注", "relationTrad": "注", "text": "吳澄以至譽無譽收束：美惡既分則譽不可泯，唯不分别乃能無譽。", "textTrad": "吳澄以至譽無譽收束：美惡既分則譽不可泯，唯不分别乃能無譽。", "relationSimp": "注", "textSimp": "吴澄以至誉无誉收束：美恶既分则誉不可泯，唯不分别乃能无誉。" }, { "noteId": "c052", "relation": "本義", "relationTrad": "本義", "text": "魏源以「並我而無之」推至極處：無我無物則無貴無賤。", "textTrad": "魏源以「並我而無之」推至極處：無我無物則無貴無賤。", "relationSimp": "本义", "textSimp": "魏源以「并我而无之」推至极处：无我无物则无贵无贱。" } ], "nameSimp": "故贵以贱为本…不欲琭琭如玉，珞珞如石", "questionSimp": "「以贱为本」如何落实？「数誉无誉」与「不欲玉石」是同一件事吗？", "introSimp": "河上公以贵必以薄贱为本，举禹稷躬稼、舜陶河滨、周公下白屋；孤寡喻孤独、不毂喻不能如车毂为众辐所凑；数车无车，喻侯王不以尊号自名；琭琭喻少、落落喻多，当处其中。王弼以清不能为清、盈不能为盈，贵在其母而母无贵形，故致数誉乃无誉；玉石体尽于形，故不欲。成玄英以骄矜是贱下之基、谦卑是尊贵之本；数车无车即悟物我虚幻，故贵贱不殊。唐玄宗御注以侯王因黎庶而得贵，当劳谦聚人；数舆则无舆，贱为贵本当守贱以安贵；玉石各尽于形，故不欲自贵。御疏引《书》「民惟邦本」、《诗》「恺悌君子」、《左氏春秋》孤寡不谷之例，并谓当落落如石以守谦卑。严遵以天人之道为寡者众、为贱者贵，贤君圣主自谓孤寡、处卑守微；工造舆而卒不为舆，故能成舆；不为石不为玉而常在玉石之间。李荣以国以人为本、九重之台起于累土；孤寡不谷为王侯谦称；数誉无誉、数毁无毁；处贵谦退、在贱思齐而处之以中。陆希声以士农工商具而后有国、轮辕箱轴备而后有舆，指舆而数之不见有舆，故当以贵自戒、以贱下为本。吕惠卿以贵以贱为本则未有贵者乃贵之所自而立；致数而极之以至于一，则誉出于无誉、毁无毁而不可得而贵贱。苏辙以一为天下之至微，此所谓贱且下；数车而车不可数，知无有之为车；一处贵而非贵、处贱而非贱。吴澄以侯王位贵且高而冲虚之德不欲盈，故以孤寡自处；至誉无誉、不欲分别美恶。憨山以孤寡不谷皆贱者之称，侯王以之正欲忘其贵高之名；数车则件件可数而车无可数，故得车之用；忘贵贱之分则人人为我用。魏源以积众贱而成贵、积众下而成高，分数之初无贵高可言，并我而无之则无往而不一。王夫之以我不得一而姑守其浊以为筐橐，而后一可致；贵贱高下之与一均，以大舆载天下者知所取舍。诸家或以民本、或以器喻、或以名实、或以有无说之，大旨归于不居贵高之名而守谦下。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.902Z", "keyPrefix": "laozi-39", "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-39", "slug": "39", "order": 39, "title": "第三十九章", "titleSimp": "第三十九章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「昔之得一者」發端，八句轉進：天、地、神、谷、萬物、侯王六者得一而清、寧、靈、盈、生、為天下貞；「其致之」一轉，六者無以則裂、發、歇、竭、滅、蹶，歸戒於侯王無以貴高；「故貴以賤為本，高以下為基」，侯王自謂孤寡不穀，此非以賤為本耶；「故致數譽無譽」，末以「不欲琭琭如玉，珞珞如石」收束。十三家注疏並觀：河上公以昔為往、一為無為、道之子，六者各成其效，致為誡辭，貴必以薄賤為本，舉禹稷躬稼、舜陶河濱、周公下白屋，孤寡喻孤獨、不轂喻不能如車轂為眾輻所湊，數車無車喻不以尊號自名，琭琭喻少、落落喻多而當處其中；王弼以一為數之始而物之極，物皆各得此一以成、居成則失其母，用一以致清非用清以清，守一則清不失、用清則恐裂，貴在其母而母無貴形故致數譽乃無譽，玉石體盡於形故不欲；成玄英以一即道、昔即劫初得道之者，六者同禀一道，不能用道守一則裂發歇竭滅、侯王乖理悖德則神器顛覆，並舉桀紂為證，驕矜是賤下之基、謙卑是尊貴之本，數車無車即悟物我虛幻；唐玄宗御注以一為道之和、謂沖氣，妙用在物為一，御疏以沖和之氣與物合同、古今不二申之，六者皆資妙用，「無以」為致誡之辭、矜存者喪執得者失，會歸侯王守雌靜，侯王因黎庶而得貴、當勞謙聚人，數輿則無輿，御疏引《書》「民惟邦本」、《詩》「愷悌君子」，玉石各盡於形故不欲自貴；嚴遵以一為道之子、神明之母、太和之宗、天地之祖、變化之至要，天無心無意而清、地無知無識而寧，六者所為非其德而德自至，動不順一則為清得裂、為寧得發、為正得蹶，得一而存、失一而沒，為寡者眾、為賤者貴，賢君聖主自謂孤寡、處卑守微，造輿於無輿，不為石不為玉而常在玉石之間；李榮以一元氣未分、無二故言一，天地萬物王侯皆得一於道，真一之道不可失，國以人為本、九重之臺起於累土，孤寡不穀為王侯謙稱，數譽無譽、數毁無毁，處貴謙退、在賤思齊而處之以中；陸希聲以一為道之子、物之始，抱其子、復其始則物遂其生，唯其致之而不可恃之，士農工商具而後有國、輪轅箱軸備而後有輿，指輿而數之不見有輿，當以貴自戒、以賤下為本；呂惠卿以道一而已、得之而無得故謂之得一，覆而不傾、載而不陷，六者皆一之所致，使天無以清則裂、地無以寧則發，侯王無以為貞而唯貴高之知則蹶，貴以賤為本則未有貴者乃貴之所自立，致數而極之於一則譽出於無譽；蘇轍以一即道，物之所以得為物者皆道而人見物忘道，致之言極、六者不得一未遽裂而其極必至，一為天下之至微此所謂賤且下，數車而車不可數、知無有之為車，一處貴而非貴、處賤而非賤；吳澄以一為沖虛之德、即抱一為一道生一之「一」而莊子謂之太一，天地神谷名異實同、貞猶楨榦而為天下貞猶曰為民極，「無以」謂若無此德而以之、六字各下一訓，侯王位貴且高而沖虛之德不欲盈故以孤寡自處，至譽無譽而不欲分别美惡；憨山以一為道之體、至虛無為而精一無二，神指人心、谷即海，老子主意只在「侯王無以正而貴高將恐蹶」一句，孤寡不穀皆賤者之稱、正欲忘其貴高之名，數車則件件可數而車無可數故得車之用；魏源以得一即沖虛不盈之德、為其近乎無，六者皆不自知其德而此則得一之所致，貴高與賤下相反而積眾賤成貴、積眾下成高，分數之初無貴高可言，並我而無之則無往而不一；王夫之以「一」含萬而入萬、不與萬為對，愚者仍一而不能以，貴高者功名之府、賤下者未有成，功立不相兼、名定不相通故天地之理虧而王侯之道喪，我不得一而姑守其濁以為筐橐而後一可致，貴賤高下之與一均，以大輿載天下者知所取舍。河上公八注、王弼四注、成玄英八注、唐玄宗御注御疏八注、嚴遵五注、李榮六注、陸希聲一注、呂惠卿一注、蘇轍五注、吳澄四注、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、魏源以此章為其第三十四章；王弼本作「侯王得一以為天下貞」「其致之」「故致數譽無譽」「珞珞如石」，河上公諸本作「侯王得一以天下為正」「高必以下為基」「故致數車無車」「落落如石」，諸本或作「其致之一也」「侯王無以貞而貴高」「此其以賤為本邪」「數輿無輿」，嚴遵本無「萬物得一以生」「萬物無以生將恐滅」十四字而作「侯王無以為正而貴高」「故造輿於無輿」「不欲碌碌如玉，落落如石」，並見校記。", "summarySimp": "以「昔之得一者」发端，八句转进：天、地、神、谷、万物、侯王六者得一而清、宁、灵、盈、生、为天下贞；「其致之」一转，六者无以则裂、发、歇、竭、灭、蹶，归戒于侯王无以贵高；「故贵以贱为本，高以下为基」，侯王自谓孤寡不谷，此非以贱为本耶；「故致数誉无誉」，末以「不欲琭琭如玉，珞珞如石」收束。十三家注疏并观：河上公以昔为往、一为无为、道之子，六者各成其效，致为诫辞，贵必以薄贱为本，举禹稷躬稼、舜陶河滨、周公下白屋，孤寡喻孤独、不毂喻不能如车毂为众辐所凑，数车无车喻不以尊号自名，琭琭喻少、落落喻多而当处其中；王弼以一为数之始而物之极，物皆各得此一以成、居成则失其母，用一以致清非用清以清，守一则清不失、用清则恐裂，贵在其母而母无贵形故致数誉乃无誉，玉石体尽于形故不欲；成玄英以一即道、昔即劫初得道之者，六者同禀一道，不能用道守一则裂发歇竭灭、侯王乖理悖德则神器颠覆，并举桀纣为证，骄矜是贱下之基、谦卑是尊贵之本，数车无车即悟物我虚幻；唐玄宗御注以一为道之和、谓冲气，妙用在物为一，御疏以冲和之气与物合同、古今不二申之，六者皆资妙用，「无以」为致诫之辞、矜存者丧执得者失，会归侯王守雌静，侯王因黎庶而得贵、当劳谦聚人，数舆则无舆，御疏引《书》「民惟邦本」、《诗》「恺悌君子」，玉石各尽于形故不欲自贵；严遵以一为道之子、神明之母、太和之宗、天地之祖、变化之至要，天无心无意而清、地无知无识而宁，六者所为非其德而德自至，动不顺一则为清得裂、为宁得发、为正得蹶，得一而存、失一而没，为寡者众、为贱者贵，贤君圣主自谓孤寡、处卑守微，造舆于无舆，不为石不为玉而常在玉石之间；李荣以一元气未分、无二故言一，天地万物王侯皆得一于道，真一之道不可失，国以人为本、九重之台起于累土，孤寡不谷为王侯谦称，数誉无誉、数毁无毁，处贵谦退、在贱思齐而处之以中；陆希声以一为道之子、物之始，抱其子、复其始则物遂其生，唯其致之而不可恃之，士农工商具而后有国、轮辕箱轴备而后有舆，指舆而数之不见有舆，当以贵自戒、以贱下为本；吕惠卿以道一而已、得之而无得故谓之得一，覆而不倾、载而不陷，六者皆一之所致，使天无以清则裂、地无以宁则发，侯王无以为贞而唯贵高之知则蹶，贵以贱为本则未有贵者乃贵之所自立，致数而极之于一则誉出于无誉；苏辙以一即道，物之所以得为物者皆道而人见物忘道，致之言极、六者不得一未遽裂而其极必至，一为天下之至微此所谓贱且下，数车而车不可数、知无有之为车，一处贵而非贵、处贱而非贱；吴澄以一为冲虚之德、即抱一为一道生一之「一」而庄子谓之太一，天地神谷名异实同、贞犹桢干而为天下贞犹曰为民极，「无以」谓若无此德而以之、六字各下一训，侯王位贵且高而冲虚之德不欲盈故以孤寡自处，至誉无誉而不欲分别美恶；憨山以一为道之体、至虚无为而精一无二，神指人心、谷即海，老子主意只在「侯王无以正而贵高将恐蹶」一句，孤寡不谷皆贱者之称、正欲忘其贵高之名，数车则件件可数而车无可数故得车之用；魏源以得一即冲虚不盈之德、为其近乎无，六者皆不自知其德而此则得一之所致，贵高与贱下相反而积众贱成贵、积众下成高，分数之初无贵高可言，并我而无之则无往而不一；王夫之以「一」含万而入万、不与万为对，愚者仍一而不能以，贵高者功名之府、贱下者未有成，功立不相兼、名定不相通故天地之理亏而王侯之道丧，我不得一而姑守其浊以为筐橐而后一可致，贵贱高下之与一均，以大舆载天下者知所取舍。河上公八注、王弼四注、成玄英八注、唐玄宗御注御疏八注、严遵五注、李荣六注、陆希声一注、吕惠卿一注、苏辙五注、吴澄四注、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、魏源以此章为其第三十四章；王弼本作「侯王得一以为天下贞」「其致之」「故致数誉无誉」「珞珞如石」，河上公诸本作「侯王得一以天下为正」「高必以下为基」「故致数车无车」「落落如石」，诸本或作「其致之一也」「侯王无以贞而贵高」「此其以贱为本邪」「数舆无舆」，严遵本无「万物得一以生」「万物无以生将恐灭」十四字而作「侯王无以为正而贵高」「故造舆于无舆」「不欲碌碌如玉，落落如石」，并见校记。", 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