{ "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-40", "no": 40, "part": "德經", "partSimp": "德经", "title": "第四十章", "titleSimp": "第四十章", "intro": "《老子》第四十章，河上公題「去用第四十」，呂惠卿、蘇轍題「反者道之動章第四十」，《玄德纂疏》卷十一題「道之動章第四十」，王弼本無章題；吳澄合此章與下章為其第三十五章，魏源、嚴遵則合此四句於「昔之得一者」章末。全章四句：首言反者道之動；次言弱者道之用；次言天下萬物生於有；末言有生於無。河上公以反為本，道之所以動生萬物、背之則亡；柔弱為道之常用，故能長久；天下萬物皆從天地生，天地有形位故言生於有；天地神明蜎飛蠕動皆從道生，道無形故言生於無；末以本勝於華、弱勝於强、謙虛勝盈滿總結。王弼以高以下為基、貴以賤為本、有以無為用為「反」，動皆知其所無則物通；柔弱同通、不可窮極；天下之物皆以有為生，有之所始以無為本，將欲全有必反於無。成玄英以反為還、動為悲，聖人慈悲救物、反入三羅、赴機應化；逗機設教無過柔弱，即以柔弱為化用之先；應道為元一之炁，妙本為冥寂之地，萬物從應道而生，應道從妙本而起。唐玄宗御注以反為權、反經合義，弱為實、柔弱雌靜；御疏以反俗順道釋權，以和柔勝剛釋弱，並引孔子「可與立，未可與權」與棠棣之喻；御注又謂實之於權猶無之生有，行權者貴反於實、用有者必資於無，至道沖寂、兩忘權實、雙泯有無。嚴遵以因道而動、循一而行，變化由反、和纖為常；天地生於太和、太和生於虛冥，虛冥至無、太和有之萌。李榮以道以柔弱為用、動皆反俗；有者天地、無者道，天地從道生，故有生於無。陸希聲以權以反為動而合於正、實以弱為用而制於强；物生於有形、有形生於無形，幾生於理、權生於實。呂惠卿以道之周行其動常在反、其用常在弱；有為能生天下之物、無又能生天下之有，欲反而弱者致一以極乎無。蘇轍以復性則靜、感而遂通為動之所自起；道無形無聲而天下之至强莫加，故能用萬物；以母制子喻有生於無。吳澄以道之靜則無、動則與有相反，體虛而用弱，此二句一章之綱；氣聚有形、形生於氣、氣生於道，氣形有而道無，故曰反。憨山以反者道之體、道體虛無至靜為群動之主，弱者道之用、無用之用為大用；知有生於無則不事於物而能體道凝神。魏源以動本於靜、有本於無，體道者與徇有者相反，徇有者强而體無者弱，此得一不得一之所由別。王夫之以「方往方來之謂反」「道之用以弱動而已」立說，謂道含萬物而入萬物，於其反觀之乃可得而覿；用常在弱而道乃可得而用。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》第四十章，河上公题「去用第四十」，吕惠卿、苏辙题「反者道之动章第四十」，《玄德纂疏》卷十一题「道之动章第四十」，王弼本无章题；吴澄合此章与下章为其第三十五章，魏源、严遵则合此四句于「昔之得一者」章末。全章四句：首言反者道之动；次言弱者道之用；次言天下万物生于有；末言有生于无。河上公以反为本，道之所以动生万物、背之则亡；柔弱为道之常用，故能长久；天下万物皆从天地生，天地有形位故言生于有；天地神明蜎飞蠕动皆从道生，道无形故言生于无；末以本胜于华、弱胜于强、谦虚胜盈满总结。王弼以高以下为基、贵以贱为本、有以无为用为「反」，动皆知其所无则物通；柔弱同通、不可穷极；天下之物皆以有为生，有之所始以无为本，将欲全有必反于无。成玄英以反为还、动为悲，圣人慈悲救物、反入三罗、赴机应化；逗机设教无过柔弱，即以柔弱为化用之先；应道为元一之炁，妙本为冥寂之地，万物从应道而生，应道从妙本而起。唐玄宗御注以反为权、反经合义，弱为实、柔弱雌静；御疏以反俗顺道释权，以和柔胜刚释弱，并引孔子「可与立，未可与权」与棠棣之喻；御注又谓实之于权犹无之生有，行权者贵反于实、用有者必资于无，至道冲寂、两忘权实、双泯有无。严遵以因道而动、循一而行，变化由反、和纤为常；天地生于太和、太和生于虚冥，虚冥至无、太和有之萌。李荣以道以柔弱为用、动皆反俗；有者天地、无者道，天地从道生，故有生于无。陆希声以权以反为动而合于正、实以弱为用而制于强；物生于有形、有形生于无形，几生于理、权生于实。吕惠卿以道之周行其动常在反、其用常在弱；有为能生天下之物、无又能生天下之有，欲反而弱者致一以极乎无。苏辙以复性则静、感而遂通为动之所自起；道无形无声而天下之至强莫加，故能用万物；以母制子喻有生于无。吴澄以道之静则无、动则与有相反，体虚而用弱，此二句一章之纲；气聚有形、形生于气、气生于道，气形有而道无，故曰反。憨山以反者道之体、道体虚无至静为群动之主，弱者道之用、无用之用为大用；知有生于无则不事于物而能体道凝神。魏源以动本于静、有本于无，体道者与徇有者相反，徇有者强而体无者弱，此得一不得一之所由别。王夫之以「方往方来之谓反」「道之用以弱动而已」立说，谓道含万物而入万物，于其反观之乃可得而觌；用常在弱而道乃可得而用。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": "40", "order": 40, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「反者道之動，弱者道之用」發端，四句成章：反者道之動、弱者道之用、天下萬物生於有、有生於無。十三家注疏並觀：河上公以反為本、道之所以動生萬物而背之則亡，柔弱為道之常用故能長久，天下萬物皆從天地生、天地有形位故言生於有，天地神明蜎飛蠕動皆從道生、道無形故言生於無，本勝於華、弱勝於强；王弼以高以下為基、貴以賤為本、有以無為用為反，動皆知其所無則物通，柔弱同通而不可窮極，天下之物皆以有為生、有之所始以無為本，將欲全有必反於無；成玄英以反還、動悲，聖人慈悲救物、反入三羅、混迹有中、赴機應化，逗機設教無過柔弱，應道即元一之炁、妙本即冥寂至無；唐玄宗御注以反經合義為權、柔弱雌靜為實，御疏以權道反常而難曉、舉棠棣之華反而後合為喻，引《列子》「形動不能生形而生影」、虛者天地之根、無者萬物之源，會歸於兩忘權實、雙泯有無；嚴遵以因道而動、循一而行，變化由反、起然於否、為存於亡，天地生於太和、太和生於虛冥，虛冥即至無、太和為有之萌；李榮以道以柔弱為用、動皆反俗，俗以剛强在心而舉皆失道，有者天地、無者道，天地從道生；陸希聲以權以反為動而合於正、實以弱為用而制於强，天下之物皆生於有形、有形之物必生於無形，幾生於理而終歸於理、權生於實而終反於實；呂惠卿以道周行萬物而動常在於反、運動天地而用常在於弱，引《莊子》「樞始得其環中以應无窮」「至柔馳騁至堅」，唯有為能生天下之物、無又能生天下之有，欲反而弱惟在致一以極乎無；蘇轍以復性則靜、寂然不動感而遂通為動之所自起，道無形無聲而天下弱者莫如道、至强莫加，天下之物聞有以母制子、未聞以子制母；吳澄以反者無而不有、弱者虛而不盈，此二句一章之綱，萬物以氣聚而有形、形生於氣、氣生於道，氣形有而道則無故曰反；憨山以反者道之體、虛無至靜為群動之主，引《易》「天下之動，貞夫一者也」，無用之用為大用，知有生於無則能體道凝神；魏源以人所見其相反者乃道之動、所見其弱者乃道之用，動本於靜、有本於無，不獨車之體生於無、天地谷神萬物之體亦生於無，體道者與徇有者相反；王夫之以方往方來之謂反，含萬物而入萬物、託於無以生有，迎來以强、息往以弱，用常在弱而道乃可得而用，唯知動則知反、知反則知弱。河上公四注、王弼三注、成玄英三注、唐玄宗御注御疏六注、嚴遵二注、李榮二注、陸希聲一注、呂惠卿一注、蘇轍三注、吳澄二注、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。吳澄合此章與下章為其第三十五章，魏源合第三十九、四十章為其第三十四章，嚴遵輯文亦合於「昔之得一者」章末；王弼本作「反者道之動，弱者道之用，天下萬物生於有，有生於無」，唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、憨山作「天下之物生於有」，嚴遵作「天地之物生於有」，並見校記。", "summarySimp": "以「反者道之动，弱者道之用」发端，四句成章：反者道之动、弱者道之用、天下万物生于有、有生于无。十三家注疏并观：河上公以反为本、道之所以动生万物而背之则亡，柔弱为道之常用故能长久，天下万物皆从天地生、天地有形位故言生于有，天地神明蜎飞蠕动皆从道生、道无形故言生于无，本胜于华、弱胜于强；王弼以高以下为基、贵以贱为本、有以无为用为反，动皆知其所无则物通，柔弱同通而不可穷极，天下之物皆以有为生、有之所始以无为本，将欲全有必反于无；成玄英以反还、动悲，圣人慈悲救物、反入三罗、混迹有中、赴机应化，逗机设教无过柔弱，应道即元一之炁、妙本即冥寂至无；唐玄宗御注以反经合义为权、柔弱雌静为实，御疏以权道反常而难晓、举棠棣之华反而后合为喻，引《列子》「形动不能生形而生影」、虚者天地之根、无者万物之源，会归于两忘权实、双泯有无；严遵以因道而动、循一而行，变化由反、起然于否、为存于亡，天地生于太和、太和生于虚冥，虚冥即至无、太和为有之萌；李荣以道以柔弱为用、动皆反俗，俗以刚强在心而举皆失道，有者天地、无者道，天地从道生；陆希声以权以反为动而合于正、实以弱为用而制于强，天下之物皆生于有形、有形之物必生于无形，几生于理而终归于理、权生于实而终反于实；吕惠卿以道周行万物而动常在于反、运动天地而用常在于弱，引《庄子》「枢始得其环中以应无穷」「至柔驰骋至坚」，唯有为能生天下之物、无又能生天下之有，欲反而弱惟在致一以极乎无；苏辙以复性则静、寂然不动感而遂通为动之所自起，道无形无声而天下弱者莫如道、至强莫加，天下之物闻有以母制子、未闻以子制母；吴澄以反者无而不有、弱者虚而不盈，此二句一章之纲，万物以气聚而有形、形生于气、气生于道，气形有而道则无故曰反；憨山以反者道之体、虚无至静为群动之主，引《易》「天下之动，贞夫一者也」，无用之用为大用，知有生于无则能体道凝神；魏源以人所见其相反者乃道之动、所见其弱者乃道之用，动本于静、有本于无，不独车之体生于无、天地谷神万物之体亦生于无，体道者与徇有者相反；王夫之以方往方来之谓反，含万物而入万物、托于无以生有，迎来以强、息往以弱，用常在弱而道乃可得而用，唯知动则知反、知反则知弱。河上公四注、王弼三注、成玄英三注、唐玄宗御注御疏六注、严遵二注、李荣二注、陆希声一注、吕惠卿一注、苏辙三注、吴澄二注、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。吴澄合此章与下章为其第三十五章，魏源合第三十九、四十章为其第三十四章，严遵辑文亦合于「昔之得一者」章末；王弼本作「反者道之动，弱者道之用，天下万物生于有，有生于无」，唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、憨山作「天下之物生于有」，严遵作「天地之物生于有」，并见校记。", "dataFile": "data/chapters/laozi-40.json", "relationsFile": "data/commentary-relations-laozi-40.json", "url": "/laozi/40/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第四十" }, "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「反者道之動，弱者道之用，天下萬物生於有，有生於無」；河上公題「去用第四十」，呂惠卿、蘇轍題「反者道之動章第四十」，《玄德纂疏》卷十一題「道之動章第四十」，王弼本無章題；吳澄合此章與下章為其第三十五章，魏源、嚴遵合此四句於「昔之得一者」章末。諸本異文：唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、憨山作「天下之物生於有」，嚴遵作「天地之物生於有」，傅奕亦作「天下之物」；河上公、王弼、吳澄、魏源作「天下萬物」。諸家句讀略同，惟分章與章題各異。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「反者道之动，弱者道之用，天下万物生于有，有生于无」；河上公题「去用第四十」，吕惠卿、苏辙题「反者道之动章第四十」，《玄德纂疏》卷十一题「道之动章第四十」，王弼本无章题；吴澄合此章与下章为其第三十五章，魏源、严遵合此四句于「昔之得一者」章末。诸本异文：唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、憨山作「天下之物生于有」，严遵作「天地之物生于有」，傅奕亦作「天下之物」；河上公、王弼、吴澄、魏源作「天下万物」。诸家句读略同，惟分章与章题各异。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": 4, "commentaries": 30, "charNotes": 8, "collations": 6 } }, "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「去用第四十」，以反為本，道之所以動生萬物、背之則亡；柔弱為道之常用，故能長久；天下萬物皆從天地生，天地有形位故言生於有；天地神明蜎飛蠕動皆從道生，道無形故言生於無；末以本勝於華、弱勝於强、謙虛勝盈滿總結。此章據《玄德纂疏》卷十一所引。", "count": 4, "nameSimp": "河上公章句", "workSimp": "老子道德经章句", "authorSimp": "河上公", "eraSimp": "汉", "yearsSimp": "传汉文帝时", "descSimp": "分章句解，兼重治身与治国；此章题「去用第四十」，以反为本，道之所以动生万物、背之则亡；柔弱为道之常用，故能长久；天下万物皆从天地生，天地有形位故言生于有；天地神明蜎飞蠕动皆从道生，道无形故言生于无；末以本胜于华、弱胜于强、谦虚胜盈满总结。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；此章注以高以下為基、貴以賤為本、有以無為用為「反」，動皆知其所無則物通；柔弱同通、不可窮極；天下之物皆以有為生，有之所始以無為本，將欲全有必反於無。此章注據《道藏》本王弼《老子注》。", "count": 3, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末为宗；此章注以高以下为基、贵以贱为本、有以无为用为「反」，动皆知其所无则物通；柔弱同通、不可穷极；天下之物皆以有为生，有之所始以无为本，将欲全有必反于无。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，以反為還、動為悲，聖人慈悲救物、反入三羅、赴機應化；逗機設教無過柔弱，即以柔弱為化用之先；應道為元一之炁，妙本為冥寂之地，萬物從應道而生，應道從妙本而起。", "count": 3, "nameSimp": "成玄英疏", "workSimp": "老子道德经义疏", "authorSimp": "成玄英", "eraSimp": "唐", "yearsSimp": "约 608–669", "descSimp": "以重玄双遣为宗；此章《玄德纂疏》卷十一存义疏，以反为还、动为悲，圣人慈悲救物、反入三罗、赴机应化；逗机设教无过柔弱，即以柔弱为化用之先；应道为元一之炁，妙本为冥寂之地，万物从应道而生，应道从妙本而起。", "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；御注以反為權、反經合義，弱為實、柔弱雌靜；御疏以反俗順道釋權，以和柔勝剛釋弱，並引孔子「可與立，未可與權」與棠棣之喻；御注又謂實之於權猶無之生有，行權者貴反於實、用有者必資於無，至道沖寂、兩忘權實、雙泯有無。此章據《玄德纂疏》卷十一所引御注御疏。", "count": 6, "nameSimp": "唐玄宗御注御疏", "workSimp": "道德真经注疏", "authorSimp": "李隆基", "eraSimp": "唐", "yearsSimp": "685–762", "descSimp": "帝王御注，兼采诸家；御注以反为权、反经合义，弱为实、柔弱雌静；御疏以反俗顺道释权，以和柔胜刚释弱，并引孔子「可与立，未可与权」与棠棣之喻；御注又谓实之于权犹无之生有，行权者贵反于实、用有者必资于无，至道冲寂、两忘权实、双泯有无。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，嚴遵合此四句於「昔之得一者」章末，以因道而動、循一而行，變化由反、和纖為常；天地生於太和、太和生於虛冥，虛冥至無、太和有之萌。", "count": 2, "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，严遵合此四句于「昔之得一者」章末，以因道而动、循一而行，变化由反、和纤为常；天地生于太和、太和生于虚冥，虚冥至无、太和有之萌。", "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》卷十一存二條，以道以柔弱為用、動皆反俗；有者天地、無者道，天地從道生，故有生於無；並謂虛者天地之根、無者萬物之源。", "count": 2, "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》卷十一存二条，以道以柔弱为用、动皆反俗；有者天地、无者道，天地从道生，故有生于无；并谓虚者天地之根、无者万物之源。", "shortSimp": "李注" }, { "id": "luxisheng", "name": "陸希聲傳", "short": "陸傳", "author": "陸希聲", "work": "道德經傳", "era": "唐", "years": "？–895", "color": "#6a5a7a", "desc": "以情性說道器；此章以整章一段作傳，以權以反為動而合於正、實以弱為用而制於强；天下之物皆生於有形，有形之物必生於無形；幾生於理、權生於實，歸於道之通變、覆卻相濟。", "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，以权以反为动而合于正、实以弱为用而制于强；天下之物皆生于有形，有形之物必生于无形；几生于理、权生于实，归于道之通变、覆却相济。", "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，以道之周行其動常在反、其用常在弱；有為能生天下之物、無又能生天下之有；欲反而弱者無他，致一以極乎無而已。", "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，以道之周行其动常在反、其用常在弱；有为能生天下之物、无又能生天下之有；欲反而弱者无他，致一以极乎无而已。", "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，以復性則靜、感而遂通為動之所自起；道無形無聲而天下之至强莫加，故能用萬物；以母制子喻有生於無，未聞以子制母。", "count": 3, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "此章分段作注，以复性则静、感而遂通为动之所自起；道无形无声而天下之至强莫加，故能用万物；以母制子喻有生于无，未闻以子制母。", "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": "此章與下章合為其第三十五章；分段作注，以道之靜則無、動則與有相反，體虛而用弱，此二句一章之綱；萬物以氣聚而有形，形生於氣、氣生於道，氣形有而道無，故曰反。", "count": 2, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章与下章合为其第三十五章；分段作注，以道之静则无、动则与有相反，体虚而用弱，此二句一章之纲；万物以气聚而有形，形生于气、气生于道，气形有而道无，故曰反。", "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，以反者道之體、道體虛無至靜為群動之主，不動而動；弱者道之用、無用之用為大用；世人只知天下之物生於有，不知有生於無，知則不事於物而能體道凝神。", "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，以反者道之体、道体虚无至静为群动之主，不动而动；弱者道之用、无用之用为大用；世人只知天下之物生于有，不知有生于无，知则不事于物而能体道凝神。", "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；此章合於其第三十四章，以動本於靜、有本於無，體道者與徇有者相反，徇有者强而體無者弱；不獨車之體生於無，天地谷神萬物之體亦生於無。", "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；此章合于其第三十四章，以动本于静、有本于无，体道者与徇有者相反，徇有者强而体无者弱；不独车之体生于无，天地谷神万物之体亦生于无。", "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「方往方來之謂反」「道之用以弱動而已」立說，謂道含萬物而入萬物，於其反觀之乃可得而覿；用常在弱而道乃可得而用，知道體之本動者鮮。", "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「方往方来之谓反」「道之用以弱动而已」立说，谓道含万物而入万物，于其反观之乃可得而觌；用常在弱而道乃可得而用，知道体之本动者鲜。", "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": 4, "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": "反者道之動，", "textSimp": "反者道之动，", "translation": "返回、向相反方向运动，是道的运动方式。", "translationTrad": "返回、向相反方向運動，是道的運動方式。", "noteIds": [ "c001", "c005", "c008", "c011", "c012", "c017", "c019", "c021", "c022", "c023", "c026", "c028", "c029", "c030" ], "noteCount": 14, "charNoteIds": [ "n001", "n002" ], "key": "laozi-40:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "弱者道之用。", "textSimp": "弱者道之用。", "translation": "柔弱，是道的作用方式。", "translationTrad": "柔弱，是道的作用方式。", "noteIds": [ "c002", "c006", "c009", "c013", "c014", "c017", "c019", "c021", "c022", "c024", "c026", "c028", "c029", "c030" ], "noteCount": 14, "charNoteIds": [ "n003", "n004" ], "key": "laozi-40:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "天下萬物生於有，", "textSimp": "天下万物生于有，", "translation": "天下万物都从「有」产生，", "translationTrad": "天下萬物都從「有」產生，", "noteIds": [ "c003", "c007", "c010", "c015", "c016", "c018", "c020", "c021", "c022", "c025", "c027", "c028", "c029", "c030" ], "noteCount": 14, "charNoteIds": [ "n005", "n006", "n007" ], "key": "laozi-40:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "有生於無。", "textSimp": "有生于无。", "translation": "而「有」又从「无」产生。", "translationTrad": "而「有」又從「無」產生。", "noteIds": [ "c004", "c007", "c010", "c015", "c016", "c018", "c020", "c021", "c022", "c025", "c027", "c028", "c029", "c030" ], "noteCount": 14, "charNoteIds": [ "n008" ], "key": "laozi-40:s004", "n": 4 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "反者道之動", "kind": "note", "text": "反，本也。道之所以動生萬物，背之則亡也。", "authorNote": "河上公此章注據《玄德纂疏》卷十一所引。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "反，本也。道之所以动生万物，背之则亡也。", "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。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十一所引）", "authorNoteSimp": "河上公此章注据《玄德纂疏》卷十一所引。", "lemmaSimp": "反者道之动" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "弱者道之用", "kind": "note", "text": "柔弱者，道之所常用，故能長久也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "柔弱者，道之所常用，故能长久也。", "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": "弱者道之用" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "天下萬物生於有", "kind": "note", "text": "天下萬物皆從天地生，天地有形位，故言生於有也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "天下万物皆从天地生，天地有形位，故言生于有也。", "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": "天下万物生于有" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "有生於無", "kind": "note", "text": "天地神明蜎飛蠕動，皆從道生，道無形，故言生於無也。此言本勝於華，弱勝於强，謙虛勝盈滿也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十一所引）", "textSimp": "天地神明蜎飞蠕动，皆从道生，道无形，故言生于无也。此言本胜于华，弱胜于强，谦虚胜盈满也。", "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": "有生于无" }, { "id": "c005", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "反者道之動", "kind": "note", "text": "高以下為基，貴以賤為本，有以無為用，此其反也。動皆知其所無，則物通矣，故曰反者道之動也。", "authorNote": "王弼此章注據《道藏》本。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "高以下为基，贵以贱为本，有以无为用，此其反也。动皆知其所无，则物通矣，故曰反者道之动也。", "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": "反者道之动" }, { "id": "c006", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "弱者道之用", "kind": "note", "text": "柔弱同通，不可窮極。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "柔弱同通，不可穷极。", "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": "弱者道之用" }, { "id": "c007", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s004" }, "lemma": "天下萬物生於有，有生於無", "kind": "note", "text": "天下之物皆以有為生，有之所始以無為本，將欲全有，必反於無也。", "authorNote": "王弼正文作「天下萬物」，注文作「天下之物」。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "天下之物皆以有为生，有之所始以无为本，将欲全有，必反于无也。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼正文作「天下萬物」，注文作「天下之物」。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼正文作「天下万物」，注文作「天下之物」。", "lemmaSimp": "天下万物生于有，有生于无" }, { "id": "c008", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "反者道之動", "kind": "note", "text": "反，還也；動，悲也。得道聖人超凌三境，但以慈悲救物，反入三羅，混迹有中，赴機應化，故上經云「遠曰反」。", "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": "反，还也；动，悲也。得道圣人超凌三境，但以慈悲救物，反入三罗，混迹有中，赴机应化，故上经云「远曰反」。", "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": "反者道之动" }, { "id": "c009", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "弱者道之用", "kind": "note", "text": "逗機設教，抑乃多端，欲論切當，無過柔弱，故即以此柔弱為化用之先也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "逗机设教，抑乃多端，欲论切当，无过柔弱，故即以此柔弱为化用之先也。", "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": "弱者道之用" }, { "id": "c010", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s004" }, "lemma": "天下萬物生於有，有生於無", "kind": "note", "text": "有其應道，所謂元一之炁也；無為妙本，所謂冥寂之地也。言天地萬物皆從應道有法而生，即此應道從妙本而起，元乎妙本，即至無也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十一所引）", "textSimp": "有其应道，所谓元一之炁也；无为妙本，所谓冥寂之地也。言天地万物皆从应道有法而生，即此应道从妙本而起，元乎妙本，即至无也。", "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": "天下万物生于有，有生于无" }, { "id": "c011", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "反者道之動", "kind": "note", "text": "此明權也。反者取其反經合義，反經合義者是聖人行權，行權者是道之運動，故云反者道之動也。", "authorNote": "此為御注。唐玄宗御注此章據《玄德纂疏》卷十一所引。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "此明权也。反者取其反经合义，反经合义者是圣人行权，行权者是道之运动，故云反者道之动也。", "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。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引御注御疏）", "authorNoteSimp": "此为御注。唐玄宗御注此章据《玄德纂疏》卷十一所引。", "lemmaSimp": "反者道之动" }, { "id": "c012", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "反者道之動", "kind": "note", "text": "反以反俗為義，動是變動之名，謂權道也。言眾生矜執其生而失於道，故聖人變動設權，令物反俗順道爾。注云反經合義者，經常也，義宜也。令貴以賤為本，高以下為基，有以無為用，初則乖反常情而後順合於道，故謂此為道之運動也。孔子曰「可與立，未可與權」，以權道反常而難曉，故舉棠棣之喻，言其華反而後合，以喻權道先逆而後順也。", "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": "反以反俗为义，动是变动之名，谓权道也。言众生矜执其生而失于道，故圣人变动设权，令物反俗顺道尔。注云反经合义者，经常也，义宜也。令贵以贱为本，高以下为基，有以无为用，初则乖反常情而后顺合于道，故谓此为道之运动也。孔子曰「可与立，未可与权」，以权道反常而难晓，故举棠棣之喻，言其华反而后合，以喻权道先逆而后顺也。", "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": "反者道之动" }, { "id": "c013", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "弱者道之用", "kind": "note", "text": "此明實也。弱者取其柔弱雌靜，柔弱雌靜者是聖人處實，處實者是道之常用，故云弱者道之用。", "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": "此明实也。弱者取其柔弱雌静，柔弱雌静者是圣人处实，处实者是道之常用，故云弱者道之用。", "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": "弱者道之用" }, { "id": "c014", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "弱者道之用", "kind": "note", "text": "此明實道也。人皆賤弱而貴强，是知强梁雄躁者是俗之用，道以和柔而勝剛，是知柔弱雌靜是之常用，故云弱者道之用。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "此明实道也。人皆贱弱而贵强，是知强梁雄躁者是俗之用，道以和柔而胜刚，是知柔弱雌静是之常用，故云弱者道之用。", "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": "弱者道之用" }, { "id": "c015", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s004" }, "lemma": "天下萬物生於有，有生於無", "kind": "note", "text": "夫實之於權，猶無之生有，故行權者貴反於實，用有者必資於無。然至道沖寂，離於名稱，諸法性空，不相因待，若能兩忘權實、雙泯有無，故致數輿無輿，可謂超出爾。", "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": "夫实之于权，犹无之生有，故行权者贵反于实，用有者必资于无。然至道冲寂，离于名称，诸法性空，不相因待，若能两忘权实、双泯有无，故致数舆无舆，可谓超出尔。", "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": "天下万物生于有，有生于无" }, { "id": "c016", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s004" }, "lemma": "天下萬物生於有，有生於無", "kind": "note", "text": "言天下有形之物，莫不以形相禪，故云生於有；窮其有體，必資於無，故《列子》曰「形動不能生形而生影，無動不能生無而生有」，故曰虛者天地之根，無者萬物之源。言此者，欲令眾生窮源識本而悟道爾。有無既爾，權實亦然，故注云「實之於權，猶無之生有」也。又云「至道沖寂，離於名稱，諸法性空，不相因待」者，言道至極之體，沖虛凝寂，非權亦復非實，何可稱名；諸法實性理中，不有亦復不無，事絕因待。所言物生於有、有生於無者，皆是約代法而言爾。若知數輿無輿，即知數諸法無諸法，豈有有無權實而可言相生乎？悟斯理者可謂了出爾。", "authorNote": "此為御疏。底本「形相禪」譌作「形相襌」，今正。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）", "textSimp": "言天下有形之物，莫不以形相禅，故云生于有；穷其有体，必资于无，故《列子》曰「形动不能生形而生影，无动不能生无而生有」，故曰虚者天地之根，无者万物之源。言此者，欲令众生穷源识本而悟道尔。有无既尔，权实亦然，故注云「实之于权，犹无之生有」也。又云「至道冲寂，离于名称，诸法性空，不相因待」者，言道至极之体，冲虚凝寂，非权亦复非实，何可称名；诸法实性理中，不有亦复不无，事绝因待。所言物生于有、有生于无者，皆是约代法而言尔。若知数舆无舆，即知数诸法无诸法，岂有有无权实而可言相生乎？悟斯理者可谓了出尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引御注御疏）（此為御疏。底本「形相禪」譌作「形相襌」，今正。）", "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。底本「形相禅」譌作「形相襌」，今正。", "lemmaSimp": "天下万物生于有，有生于无" }, { "id": "c017", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s002" }, "lemma": "反者道之動，弱者道之用", "kind": "note", "text": "夫何故哉？因道而動，循一而行。道之至數，一之大方，變化由反，和纖為常，起然於否，為存於亡。", "authorNote": "嚴遵合此四句於「昔之得一者」章，此為其章末通釋。嚴遵此章指歸據《道藏》本《道德真經指歸》。", "citation": "嚴遵《道德真經指歸》（《道藏》本）", "textSimp": "夫何故哉？因道而动，循一而行。道之至数，一之大方，变化由反，和纤为常，起然于否，为存于亡。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）（嚴遵合此四句於「昔之得一者」章，此為其章末通釋。嚴遵此章指歸據《道藏》本《道德真經指歸》。）", "citationSimp": "严遵《道德真经指归》（《道藏》本）", "authorNoteSimp": "严遵合此四句于「昔之得一者」章，此为其章末通释。严遵此章指归据《道藏》本《道德真经指归》。", "lemmaSimp": "反者道之动，弱者道之用" }, { "id": "c018", "block": 0, "source": "yanzun", "target": { "start": "s003", "end": "s004" }, "lemma": "天下萬物生於有，有生於無", "kind": "note", "text": "天地生於太和，太和生於虛冥。虛冥，至無也；太和，始之而生，太和有之萌也，天地資之而始，所謂天地萬物生於有，有生於無。", "authorNote": "嚴遵正文作「天地之物生於有，有生於無」，其注則云「天地萬物生於有」。", "citation": "嚴遵《道德真經指歸》（《道藏》本）", "textSimp": "天地生于太和，太和生于虚冥。虚冥，至无也；太和，始之而生，太和有之萌也，天地资之而始，所谓天地万物生于有，有生于无。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）（嚴遵正文作「天地之物生於有，有生於無」，其注則云「天地萬物生於有」。）", "citationSimp": "严遵《道德真经指归》（《道藏》本）", "authorNoteSimp": "严遵正文作「天地之物生于有，有生于无」，其注则云「天地万物生于有」。", "lemmaSimp": "天下万物生于有，有生于无" }, { "id": "c019", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s002" }, "lemma": "反者道之動，弱者道之用", "kind": "note", "text": "道以柔弱為用，動皆反俗；俗以剛强在心，舉皆失道者也。", "authorNote": "李榮此章注據《玄德纂疏》卷十一所引。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "道以柔弱为用，动皆反俗；俗以刚强在心，举皆失道者也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十一所引）（李榮此章注據《玄德纂疏》卷十一所引。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十一所引）", "authorNoteSimp": "李荣此章注据《玄德纂疏》卷十一所引。", "lemmaSimp": "反者道之动，弱者道之用" }, { "id": "c020", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s004" }, "lemma": "天下萬物生於有，有生於無", "kind": "note", "text": "有者，天地也，天地有形故稱有，天覆地載，物得以生，故言生於有；無者，道也，道非形相，理本清虛，故曰無，天地從道生，有生於無也。故曰虛者天地之根，無者萬物之源。迷者失道，不識本元，聖人垂教，明於祖始；若能歸道，超生死而出有無；必其昏俗，淪有無而繫生死。形神合而見相，故言生於有；形神散而無體，故言生於無。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十一所引）", "textSimp": "有者，天地也，天地有形故称有，天覆地载，物得以生，故言生于有；无者，道也，道非形相，理本清虚，故曰无，天地从道生，有生于无也。故曰虚者天地之根，无者万物之源。迷者失道，不识本元，圣人垂教，明于祖始；若能归道，超生死而出有无；必其昏俗，沦有无而系生死。形神合而见相，故言生于有；形神散而无体，故言生于无。", "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": "天下万物生于有，有生于无" }, { "id": "c021", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s004" }, "lemma": "反者道之動……有生於無", "kind": "note", "text": "夫權也者，以反為動而合於正者也；實也者，以弱為用而制於强者也。天下之物皆生於有形，有形之物必生於無形；天下之事皆生於有兆，有兆之事必生於無兆。故知反之為動必生於弱之為用，則動微之幾必生於靜冥之理。然則幾生於理，終歸於理；權生於實，終反於實。此皆道之通變，覆卻相濟者也。", "authorNote": "陸希聲此章傳據《道藏》本。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫权也者，以反为动而合于正者也；实也者，以弱为用而制于强者也。天下之物皆生于有形，有形之物必生于无形；天下之事皆生于有兆，有兆之事必生于无兆。故知反之为动必生于弱之为用，则动微之几必生于静冥之理。然则几生于理，终归于理；权生于实，终反于实。此皆道之通变，覆却相济者也。", "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": "反者道之动……有生于无" }, { "id": "c022", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s004" }, "lemma": "反者道之動……有生於無", "kind": "note", "text": "道之周行萬物，非不逝也，而其動常在於反，所謂「樞始得其環中以應無窮」者，是也；運動乎天地，非不强也，而其用常在於弱，所謂「天下之至柔馳騁天下之至堅、無有入於無間」者，是也。故天下之物生於有，有生於無；唯有為能生天下之物，而無又能生天下之有，則道之動在於反，而其用在於弱，可知已。然則欲反而弱者無他，致一以極乎無而已矣。", "authorNote": "呂惠卿此章傳據《道藏》本。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "道之周行万物，非不逝也，而其动常在于反，所谓「枢始得其环中以应无穷」者，是也；运动乎天地，非不强也，而其用常在于弱，所谓「天下之至柔驰骋天下之至坚、无有入于无间」者，是也。故天下之物生于有，有生于无；唯有为能生天下之物，而无又能生天下之有，则道之动在于反，而其用在于弱，可知已。然则欲反而弱者无他，致一以极乎无而已矣。", "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": "反者道之动……有生于无" }, { "id": "c023", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "反者道之動", "kind": "note", "text": "復性則靜矣；然其寂然不動，感而遂通天下之故，則動之所自起也。", "authorNote": "蘇轍此章注據《道藏》本。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "复性则静矣；然其寂然不动，感而遂通天下之故，则动之所自起也。", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍此章注據《道藏》本。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙此章注据《道藏》本。", "lemmaSimp": "反者道之动" }, { "id": "c024", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "弱者道之用", "kind": "note", "text": "道無形無聲，天下之弱者莫如道，然而天下之至强莫加焉，此其所以能用萬物也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "道无形无声，天下之弱者莫如道，然而天下之至强莫加焉，此其所以能用万物也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "弱者道之用" }, { "id": "c025", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s004" }, "lemma": "天下萬物生於有，有生於無", "kind": "note", "text": "世不知靜之為動、弱之為强，故告之以物之所自生者。蓋天下之物，聞有以母制子，而未聞有以子制母者也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "世不知静之为动、弱之为强，故告之以物之所自生者。盖天下之物，闻有以母制子，而未闻有以子制母者也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "天下万物生于有，有生于无" }, { "id": "c026", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "反者道之動，弱者道之用", "kind": "note", "text": "道之靜則無，動則必與有相反，反者無而不有也；道之體則虛，用則必以弱為事，弱者虛而不盈也。此二句一章之綱。", "authorNote": "吳澄合此章與下章為其第三十五章。吳澄此章注據《道藏》本。", "citation": "吳澄《道德真經注》", "textSimp": "道之静则无，动则必与有相反，反者无而不有也；道之体则虚，用则必以弱为事，弱者虚而不盈也。此二句一章之纲。", "citationFull": "吳澄《道德真經注》（吳澄合此章與下章為其第三十五章。吳澄此章注據《道藏》本。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄合此章与下章为其第三十五章。吴澄此章注据《道藏》本。", "lemmaSimp": "反者道之动，弱者道之用" }, { "id": "c027", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s004" }, "lemma": "天下萬物生於有，有生於無", "kind": "note", "text": "自此至「善貸且成」，皆詳言「反者道之動」。萬物以氣聚而有形，形生於氣，氣生於道；氣形有而道則無，無與有異，故曰反。言道以反而動之，由也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "自此至「善贷且成」，皆详言「反者道之动」。万物以气聚而有形，形生于气，气生于道；气形有而道则无，无与有异，故曰反。言道以反而动之，由也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "天下万物生于有，有生于无" }, { "id": "c028", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s004" }, "lemma": "反者道之動……有生於無", "kind": "note", "text": "此承上章，以明道為天地萬物之本也。反者，道之體也，謂道體虛無至靜，為群動之主。世人只知動之為動，不知動處即靜。《易》云「天下之動，貞夫一者也」，以其群動之動，皆自虛無至靜而發，不動而動，故云「反者道之動」也。然道體至虛，柔弱無用，而為天下有用之本；世人只知有用之用，不知無用之用為大用也，故云「弱者道之用」。是故世人只知天下之物生於有，而不知有生於無也。苟知有生於無，則自然不事於物，而能體道凝神矣，豈易得哉！", "authorNote": "憨山此章解據公開轉錄本；底本「易云」不作「易雲」。", "citation": "釋德清《道德經解》", "textSimp": "此承上章，以明道为天地万物之本也。反者，道之体也，谓道体虚无至静，为群动之主。世人只知动之为动，不知动处即静。《易》云「天下之动，贞夫一者也」，以其群动之动，皆自虚无至静而发，不动而动，故云「反者道之动」也。然道体至虚，柔弱无用，而为天下有用之本；世人只知有用之用，不知无用之用为大用也，故云「弱者道之用」。是故世人只知天下之物生于有，而不知有生于无也。苟知有生于无，则自然不事于物，而能体道凝神矣，岂易得哉！", "citationFull": "釋德清《道德經解》（憨山此章解據公開轉錄本；底本「易云」不作「易雲」。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山此章解据公开转录本；底本「易云」不作「易云」。", "lemmaSimp": "反者道之动……有生于无" }, { "id": "c029", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s004" }, "lemma": "反者道之動……有生於無", "kind": "note", "text": "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：徇有者强，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": "魏源合第三十九、四十章為其第三十四章，此為該章末段論第四十章四句者。魏源此章注據《老子本義》下篇。", "citation": "魏源《老子本義》", "textSimp": "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》（魏源合第三十九、四十章為其第三十四章，此為該章末段論第四十章四句者。魏源此章注據《老子本義》下篇。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源合第三十九、四十章为其第三十四章，此为该章末段论第四十章四句者。魏源此章注据《老子本义》下篇。", "lemmaSimp": "反者道之动……有生于无" }, { "id": "c030", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s004" }, "lemma": "反者道之動……有生於無", "kind": "note", "text": "流而或盈，滿而或止，則死而為器。人知器之適用，而不知其死於器也。若夫道，含萬物而入萬物，方往方來，方來方往，蜿蟺希微，固不窮已。乃當其排之而來則有，當其引之而去，則託於無以生有，而可名為無。故於其「反」觀之，乃可得而覿也。其子為光，其孫為水，固欲體其用也實難。夫迎來以强，息往以弱，致「用」於「動」，不得健有所據，以窒生機之往來；故用常在「弱」，而道乃可得而「用」也。「動」者之生，天之事；「用」者之生，人之事。天法道，人法天，而何有於强？然而知道體之本動者鮮矣。唯知「動」則知「反」，知「反」則知「弱」。", "authorNote": "王夫之此章衍文據公開轉錄；其章首夾注云「方往方來之謂反」「堅強則有倚而失用，非道也。道之用，以弱動而已」。", "citation": "王夫之《老子衍》", "textSimp": "流而或盈，满而或止，则死而为器。人知器之适用，而不知其死于器也。若夫道，含万物而入万物，方往方来，方来方往，蜿蟺希微，固不穷已。乃当其排之而来则有，当其引之而去，则托于无以生有，而可名为无。故于其「反」观之，乃可得而觌也。其子为光，其孙为水，固欲体其用也实难。夫迎来以强，息往以弱，致「用」于「动」，不得健有所据，以窒生机之往来；故用常在「弱」，而道乃可得而「用」也。「动」者之生，天之事；「用」者之生，人之事。天法道，人法天，而何有于强？然而知道体之本动者鲜矣。唯知「动」则知「反」，知「反」则知「弱」。", "citationFull": "王夫之《老子衍》（王夫之此章衍文據公開轉錄；其章首夾注云「方往方來之謂反」「堅強則有倚而失用，非道也。道之用，以弱動而已」。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章衍文据公开转录；其章首夹注云「方往方来之谓反」「坚强则有倚而失用，非道也。道之用，以弱动而已」。", "lemmaSimp": "反者道之动……有生于无" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 1, "char": "反", "charSimp": "反", "startSimp": 0, "endSimp": 1, "pinyin": "fǎn", "gloss": "返回、相反；此章指道運動到極處而向相反方向復歸。", "glossSimp": "返回、相反；此章指道运动到极处而向相反方向复归。", "general": "河上公訓「本」，謂道之所以動生萬物、背之則亡；王弼以高以下為基、貴以賤為本、有以無為用為反；成玄英訓「還」，謂聖人反入三羅、赴機應化；唐玄宗訓「反經合義」，以權道反常而合義；嚴遵謂變化由反；陸希聲謂以反為動而合於正；蘇轍謂動之所自起；吳澄謂動則必與有相反；王夫之謂「方往方來之謂反」。", "generalSimp": "河上公训「本」，谓道之所以动生万物、背之则亡；王弼以高以下为基、贵以贱为本、有以无为用为反；成玄英训「还」，谓圣人反入三罗、赴机应化；唐玄宗训「反经合义」，以权道反常而合义；严遵谓变化由反；陆希声谓以反为动而合于正；苏辙谓动之所自起；吴澄谓动则必与有相反；王夫之谓「方往方来之谓反」。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "嚴遵指歸", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "严遵指归", "陆希声传", "苏辙老子解", "吴澄道德真经注", "王夫之老子衍" ] }, { "id": "n002", "sentenceId": "s001", "start": 4, "end": 5, "char": "動", "charSimp": "动", "startSimp": 4, "endSimp": 5, "pinyin": "dòng", "gloss": "運動、變動；此章謂道的運動方式。", "glossSimp": "运动、变动；此章谓道的运动方式。", "general": "河上公謂道之所以動生萬物；成玄英訓「悲」，謂聖人慈悲救物、赴機應化；唐玄宗謂變動設權；嚴遵謂因道而動；吳澄謂動則必與有相反；憨山謂群動之動皆自虛無至靜而發；王夫之謂「動」者之生天之事。", "generalSimp": "河上公谓道之所以动生万物；成玄英训「悲」，谓圣人慈悲救物、赴机应化；唐玄宗谓变动设权；严遵谓因道而动；吴澄谓动则必与有相反；憨山谓群动之动皆自虚无至静而发；王夫之谓「动」者之生天之事。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "嚴遵指歸", "吳澄道德真經注", "憨山道德經解", "王夫之老子衍" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "严遵指归", "吴澄道德真经注", "憨山道德经解", "王夫之老子衍" ] }, { "id": "n003", "sentenceId": "s002", "start": 0, "end": 1, "char": "弱", "charSimp": "弱", "startSimp": 0, "endSimp": 1, "pinyin": "ruò", "gloss": "柔弱；此章謂道的作用方式。", "glossSimp": "柔弱；此章谓道的作用方式。", "general": "王弼謂柔弱同通、不可窮極；唐玄宗以柔弱雌靜為道之常用；嚴遵謂和纖為常；陸希聲謂以弱為用而制於强；呂惠卿謂其用常在弱；吳澄謂弱者虛而不盈；魏源謂體無者弱；王夫之謂道之用以弱動而已。", "generalSimp": "王弼谓柔弱同通、不可穷极；唐玄宗以柔弱雌静为道之常用；严遵谓和纤为常；陆希声谓以弱为用而制于强；吕惠卿谓其用常在弱；吴澄谓弱者虚而不盈；魏源谓体无者弱；王夫之谓道之用以弱动而已。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "嚴遵指歸", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "严遵指归", "陆希声传", "吕惠卿传", "吴澄道德真经注", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n004", "sentenceId": "s002", "start": 4, "end": 5, "char": "用", "charSimp": "用", "startSimp": 4, "endSimp": 5, "pinyin": "yòng", "gloss": "作用、施用；此章謂道以柔弱為用。", "glossSimp": "作用、施用；此章谓道以柔弱为用。", "general": "王弼謂柔弱同通、不可窮極；唐玄宗以「實」對「權」，謂柔弱雌靜是道之常用；陸希聲以「實」對「權」；呂惠卿謂其用常在弱；吳澄謂用則必以弱為事；憨山謂無用之用為大用。", "generalSimp": "王弼谓柔弱同通、不可穷极；唐玄宗以「实」对「权」，谓柔弱雌静是道之常用；陆希声以「实」对「权」；吕惠卿谓其用常在弱；吴澄谓用则必以弱为事；憨山谓无用之用为大用。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "御注", "御疏", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n005", "sentenceId": "s003", "start": 0, "end": 4, "char": "天下萬物", "charSimp": "天下万物", "startSimp": 0, "endSimp": 4, "pinyin": "tiān xià wàn wù", "gloss": "天下之物；此句謂天下萬物皆從有形者生出。", "glossSimp": "天下之物；此句谓天下万物皆从有形者生出。", "general": "王弼、河上公、吳澄、魏源作「天下萬物」；唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、憨山作「天下之物」；嚴遵作「天地之物」；傅奕亦作「天下之物」。河上公謂天下萬物皆從天地生，天地有形位故言生於有；王弼謂天下之物皆以有為生；李榮謂有者天地，天地有形故稱有。", "generalSimp": "王弼、河上公、吴澄、魏源作「天下万物」；唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、憨山作「天下之物」；严遵作「天地之物」；傅奕亦作「天下之物」。河上公谓天下万物皆从天地生，天地有形位故言生于有；王弼谓天下之物皆以有为生；李荣谓有者天地，天地有形故称有。", "variants": [ "天下之物", "天地之物" ], "variantsSimp": [ "天下之物", "天地之物" ], "refs": [ "王弼注", "河上公注", "唐玄宗御注御疏", "成玄英疏", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "釋德清道德經解", "魏源老子本義" ], "refsSimp": [ "王弼注", "河上公注", "唐玄宗御注御疏", "成玄英疏", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "释德清道德经解", "魏源老子本义" ] }, { "id": "n006", "sentenceId": "s003", "start": 4, "end": 5, "char": "生", "charSimp": "生", "startSimp": 4, "endSimp": 5, "pinyin": "shēng", "gloss": "生成、生出。", "glossSimp": "生成、生出。", "general": "河上公謂天下萬物皆從天地生；王弼謂天下之物皆以有為生；成玄英謂天地萬物皆從應道有法而生；李榮謂天覆地載、物得以生；呂惠卿謂有為能生天下之物；蘇轍謂以母制子；吳澄謂形生於氣、氣生於道。", "generalSimp": "河上公谓天下万物皆从天地生；王弼谓天下之物皆以有为生；成玄英谓天地万物皆从应道有法而生；李荣谓天覆地载、物得以生；吕惠卿谓有为能生天下之物；苏辙谓以母制子；吴澄谓形生于气、气生于道。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "李榮注", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "李荣注", "吕惠卿传", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n007", "sentenceId": "s003", "start": 6, "end": 7, "char": "有", "charSimp": "有", "startSimp": 6, "endSimp": 7, "pinyin": "yǒu", "gloss": "有形、有為；此章指有形位的天地萬物。", "glossSimp": "有形、有为；此章指有形位的天地万物。", "general": "河上公謂天地有形位故言生於有；王弼謂天下之物皆以有為生、有之所始以無為本；唐玄宗謂天下有形之物莫不以形相禪；嚴遵謂太和有之萌；李榮謂有者天地也；呂惠卿謂有為能生天下之物。", "generalSimp": "河上公谓天地有形位故言生于有；王弼谓天下之物皆以有为生、有之所始以无为本；唐玄宗谓天下有形之物莫不以形相禅；严遵谓太和有之萌；李荣谓有者天地也；吕惠卿谓有为能生天下之物。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御疏", "嚴遵指歸", "李榮注", "呂惠卿傳" ], "refsSimp": [ "河上公注", "王弼注", "御疏", "严遵指归", "李荣注", "吕惠卿传" ] }, { "id": "n008", "sentenceId": "s004", "start": 0, "end": 4, "char": "有生於無", "charSimp": "有生于无", "startSimp": 0, "endSimp": 4, "pinyin": "yǒu shēng yú wú", "gloss": "有從無中生；此章謂有形者以無形者為本。", "glossSimp": "有从无中生；此章谓有形者以无形者为本。", "general": "河上公謂天地神明蜎飛蠕動皆從道生，道無形故言生於無；王弼謂有之所始以無為本、將欲全有必反於無；成玄英謂應道從妙本而起、元乎妙本即至無；唐玄宗謂用有者必資於無；嚴遵謂太和生於虛冥；李榮謂天地從道生；陸希聲謂有形之物必生於無形；呂惠卿謂無又能生天下之有；蘇轍謂以母制子；吳澄謂氣形有而道則無；憨山謂知有生於無則能體道凝神；魏源謂有本於無；王夫之謂託於無以生有。", "generalSimp": "河上公谓天地神明蜎飞蠕动皆从道生，道无形故言生于无；王弼谓有之所始以无为本、将欲全有必反于无；成玄英谓应道从妙本而起、元乎妙本即至无；唐玄宗谓用有者必资于无；严遵谓太和生于虚冥；李荣谓天地从道生；陆希声谓有形之物必生于无形；吕惠卿谓无又能生天下之有；苏辙谓以母制子；吴澄谓气形有而道则无；憨山谓知有生于无则能体道凝神；魏源谓有本于无；王夫之谓托于无以生有。", "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" ] } ], "glossary": { "反": "返回、相反；河上公訓「本」，成玄英訓「還」，唐玄宗訓「反經合義」，吳澄謂動則與有相反，王夫之謂「方往方來之謂反」。", "動": "運動、變動；河上公謂道之所以動生萬物；成玄英訓「悲」；唐玄宗謂變動設權；吳澄謂動則必與有相反。", "弱": "柔弱；王弼謂柔弱同通、不可窮極；唐玄宗謂柔弱雌靜為道之常用。", "用": "作用、施用；唐玄宗以「實」對「權」，陸希聲以「實」對「權」，呂惠卿謂用在於弱。", "天下萬物": "天下之物；王弼、河上公、吳澄、魏源作「天下萬物」，唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、憨山作「天下之物」，嚴遵作「天地之物」。", "生": "生成、生出；河上公謂天下萬物皆從天地生。", "有": "有形、有為；河上公謂天地有形位，故言生於有。", "無": "無形、無為；河上公謂道無形，故言生於無。", "有生於無": "有從無中生；王弼謂有之所始以無為本，將欲全有必反於無；嚴遵謂太和生於虛冥；唐玄宗謂用有者必資於無；李榮謂無者道也。", "去用": "河上公本章章題。", "反者道之動章": "呂惠卿、蘇轍本章章題。", "道之動章": "《玄德纂疏》卷十一本章章題。", "權": "唐玄宗御注以此章「反」為權道，反經合義。", "實": "唐玄宗御注以此章「弱」為實道，柔弱雌靜。", "反經合義": "唐玄宗御注語，謂權道反常而合於義。", "棠棣": "《詩·小雅》篇名；唐玄宗御疏引「棠棣之華，鄂不韡韡」喻權道先逆後順。", "太和": "嚴遵謂天地生於太和，太和生於虛冥。", "虛冥": "嚴遵謂至無之境，太和所自生。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "王弼本無章題。河上公題「去用第四十」；《玄德纂疏》卷十一題「道之動章第四十」；呂惠卿、蘇轍題「反者道之動章第四十」。吳澄合此章與下章為其第三十五章；魏源合第三十九、四十章為其第三十四章；嚴遵亦合此四句於「昔之得一者」章末。本站從王弼本分章。", "source": "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》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、嚴遵《道德真經指歸》、魏源《老子本義》", "textSimp": "王弼本无章题。河上公题「去用第四十」；《玄德纂疏》卷十一题「道之动章第四十」；吕惠卿、苏辙题「反者道之动章第四十」。吴澄合此章与下章为其第三十五章；魏源合第三十九、四十章为其第三十四章；严遵亦合此四句于「昔之得一者」章末。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》、王弼《老子道德经注》、成玄英《老子道德经义疏》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、严遵《道德真经指归》、魏源《老子本义》", "id": "k001" }, { "sentenceId": "s001", "headword": "反者道之動", "text": "王弼、河上公、成玄英、唐玄宗、嚴遵、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之諸本文字並同。詁釋各異：河上公訓「本」，成玄英訓「還」，唐玄宗訓「反經合義」，嚴遵謂「變化由反」，吳澄謂「動則必與有相反」，王夫之謂「方往方來之謂反」。", "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》、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》", "textSimp": "王弼、河上公、成玄英、唐玄宗、严遵、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之诸本文字并同。诂释各异：河上公训「本」，成玄英训「还」，唐玄宗训「反经合义」，严遵谓「变化由反」，吴澄谓「动则必与有相反」，王夫之谓「方往方来之谓反」。", "headwordSimp": "反者道之动", "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》、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》", "id": "k002" }, { "sentenceId": "s003", "headword": "天下萬物生於有", "text": "王弼、河上公、吳澄、魏源作「天下萬物生於有」；唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、憨山作「天下之物生於有」，魏源校記云「天下萬物，傅奕作天下之物」；嚴遵作「天地之物生於有」，其注則云「天地萬物生於有」。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》、成玄英《老子道德經義疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、嚴遵《道德真經指歸》", "textSimp": "王弼、河上公、吴澄、魏源作「天下万物生于有」；唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、憨山作「天下之物生于有」，魏源校记云「天下万物，傅奕作天下之物」；严遵作「天地之物生于有」，其注则云「天地万物生于有」。本站从王弼本。", "headwordSimp": "天下万物生于有", "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》、成玄英《老子道德经义疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、严遵《道德真经指归》", "id": "k003" }, { "sentenceId": "s004", "headword": "有生於無", "text": "諸本文字並同。王弼注云「有之所始以無為本，將欲全有，必反於無也」；河上公謂道無形故言生於無；嚴遵以虛冥為至無、太和為有之萌；唐玄宗御注謂「用有者必資於無」；李榮謂無者道也。", "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》、唐玄宗《道德真經注疏》、李榮《道德真經注》、成玄英《老子道德經義疏》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》", "textSimp": "诸本文字并同。王弼注云「有之所始以无为本，将欲全有，必反于无也」；河上公谓道无形故言生于无；严遵以虚冥为至无、太和为有之萌；唐玄宗御注谓「用有者必资于无」；李荣谓无者道也。", "headwordSimp": "有生于无", "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》、唐玄宗《道德真经注疏》、李荣《道德真经注》、成玄英《老子道德经义疏》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》", "id": "k004" }, { "sentenceId": "s004", "headword": "底本字形", "text": "唐玄宗御疏「莫不以形相禪」，底本譌作「形相襌」，今據文義正之。憨山解引《易》「天下之動，貞夫一者也」，底本作「易云」，不作「易雲」。", "source": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十一所引）、釋德清《道德經解》（公開轉錄本）", "textSimp": "唐玄宗御疏「莫不以形相禅」，底本譌作「形相襌」，今据文义正之。憨山解引《易》「天下之动，贞夫一者也」，底本作「易云」，不作「易云」。", "headwordSimp": "底本字形", "sourceSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十一所引）、释德清《道德经解》（公开转录本）", "id": "k005" }, { "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。河上公四條、王弼三條、成玄英三條、唐玄宗御注御疏各三條、嚴遵二條、李榮二條、蘇轍三條、吳澄二條；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。河上公四条、王弼三条、成玄英三条、唐玄宗御注御疏各三条、严遵二条、李荣二条、苏辙三条、吴澄二条；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": "k006" } ], "glossarySimp": { "反": "返回、相反；河上公训「本」，成玄英训「还」，唐玄宗训「反经合义」，吴澄谓动则与有相反，王夫之谓「方往方来之谓反」。", "动": "运动、变动；河上公谓道之所以动生万物；成玄英训「悲」；唐玄宗谓变动设权；吴澄谓动则必与有相反。", "弱": "柔弱；王弼谓柔弱同通、不可穷极；唐玄宗谓柔弱雌静为道之常用。", "用": "作用、施用；唐玄宗以「实」对「权」，陆希声以「实」对「权」，吕惠卿谓用在于弱。", "天下万物": "天下之物；王弼、河上公、吴澄、魏源作「天下万物」，唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、憨山作「天下之物」，严遵作「天地之物」。", "生": "生成、生出；河上公谓天下万物皆从天地生。", "有": "有形、有为；河上公谓天地有形位，故言生于有。", "无": "无形、无为；河上公谓道无形，故言生于无。", "有生于无": "有从无中生；王弼谓有之所始以无为本，将欲全有必反于无；严遵谓太和生于虚冥；唐玄宗谓用有者必资于无；李荣谓无者道也。", "去用": "河上公本章章题。", "反者道之动章": "吕惠卿、苏辙本章章题。", "道之动章": "《玄德纂疏》卷十一本章章题。", "权": "唐玄宗御注以此章「反」为权道，反经合义。", "实": "唐玄宗御注以此章「弱」为实道，柔弱雌静。", "反经合义": "唐玄宗御注语，谓权道反常而合于义。", "棠棣": "《诗·小雅》篇名；唐玄宗御疏引「棠棣之华，鄂不韡韡」喻权道先逆后顺。", "太和": "严遵谓天地生于太和，太和生于虚冥。", "虚冥": "严遵谓至无之境，太和所自生。" }, "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": "反", "headwordSimp": "反", "pinyin": "fǎn", "gloss": "返回、相反；此章指道運動到極處而向相反方向復歸。", "glossSimp": "返回、相反；此章指道运动到极处而向相反方向复归。", "general": "河上公訓「本」，謂道之所以動生萬物、背之則亡；王弼以高以下為基、貴以賤為本、有以無為用為反；成玄英訓「還」，謂聖人反入三羅、赴機應化；唐玄宗訓「反經合義」，以權道反常而合義；嚴遵謂變化由反；陸希聲謂以反為動而合於正；蘇轍謂動之所自起；吳澄謂動則必與有相反；王夫之謂「方往方來之謂反」。", "generalSimp": "河上公训「本」，谓道之所以动生万物、背之则亡；王弼以高以下为基、贵以贱为本、有以无为用为反；成玄英训「还」，谓圣人反入三罗、赴机应化；唐玄宗训「反经合义」，以权道反常而合义；严遵谓变化由反；陆希声谓以反为动而合于正；苏辙谓动之所自起；吴澄谓动则必与有相反；王夫之谓「方往方来之谓反」。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "嚴遵指歸", "陸希聲傳", "蘇轍老子解", "吳澄道德真經注", "王夫之老子衍" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "严遵指归", "陆希声传", "苏辙老子解", "吴澄道德真经注", "王夫之老子衍" ], "forms": [ { "form": "反", "formSimp": "反", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "動", "headwordSimp": "动", "pinyin": "dòng", "gloss": "運動、變動；此章謂道的運動方式。", "glossSimp": "运动、变动；此章谓道的运动方式。", "general": "河上公謂道之所以動生萬物；成玄英訓「悲」，謂聖人慈悲救物、赴機應化；唐玄宗謂變動設權；嚴遵謂因道而動；吳澄謂動則必與有相反；憨山謂群動之動皆自虛無至靜而發；王夫之謂「動」者之生天之事。", "generalSimp": "河上公谓道之所以动生万物；成玄英训「悲」，谓圣人慈悲救物、赴机应化；唐玄宗谓变动设权；严遵谓因道而动；吴澄谓动则必与有相反；憨山谓群动之动皆自虚无至静而发；王夫之谓「动」者之生天之事。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "嚴遵指歸", "吳澄道德真經注", "憨山道德經解", "王夫之老子衍" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "严遵指归", "吴澄道德真经注", "憨山道德经解", "王夫之老子衍" ], "forms": [ { "form": "動", "formSimp": "动", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "弱", "headwordSimp": "弱", "pinyin": "ruò", "gloss": "柔弱；此章謂道的作用方式。", "glossSimp": "柔弱；此章谓道的作用方式。", "general": "王弼謂柔弱同通、不可窮極；唐玄宗以柔弱雌靜為道之常用；嚴遵謂和纖為常；陸希聲謂以弱為用而制於强；呂惠卿謂其用常在弱；吳澄謂弱者虛而不盈；魏源謂體無者弱；王夫之謂道之用以弱動而已。", "generalSimp": "王弼谓柔弱同通、不可穷极；唐玄宗以柔弱雌静为道之常用；严遵谓和纤为常；陆希声谓以弱为用而制于强；吕惠卿谓其用常在弱；吴澄谓弱者虚而不盈；魏源谓体无者弱；王夫之谓道之用以弱动而已。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "嚴遵指歸", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "王弼注", "御注", "严遵指归", "陆希声传", "吕惠卿传", "吴澄道德真经注", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "弱", "formSimp": "弱", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "用", "headwordSimp": "用", "pinyin": "yòng", "gloss": "作用、施用；此章謂道以柔弱為用。", "glossSimp": "作用、施用；此章谓道以柔弱为用。", "general": "王弼謂柔弱同通、不可窮極；唐玄宗以「實」對「權」，謂柔弱雌靜是道之常用；陸希聲以「實」對「權」；呂惠卿謂其用常在弱；吳澄謂用則必以弱為事；憨山謂無用之用為大用。", "generalSimp": "王弼谓柔弱同通、不可穷极；唐玄宗以「实」对「权」，谓柔弱雌静是道之常用；陆希声以「实」对「权」；吕惠卿谓其用常在弱；吴澄谓用则必以弱为事；憨山谓无用之用为大用。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "御注", "御疏", "陸希聲傳", "呂惠卿傳", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "御注", "御疏", "陆希声传", "吕惠卿传", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "用", "formSimp": "用", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "天下萬物", "headwordSimp": "天下万物", "pinyin": "tiān xià wàn wù", "gloss": "天下之物；此句謂天下萬物皆從有形者生出。", "glossSimp": "天下之物；此句谓天下万物皆从有形者生出。", "general": "王弼、河上公、吳澄、魏源作「天下萬物」；唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、憨山作「天下之物」；嚴遵作「天地之物」；傅奕亦作「天下之物」。河上公謂天下萬物皆從天地生，天地有形位故言生於有；王弼謂天下之物皆以有為生；李榮謂有者天地，天地有形故稱有。", "generalSimp": "王弼、河上公、吴澄、魏源作「天下万物」；唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、憨山作「天下之物」；严遵作「天地之物」；傅奕亦作「天下之物」。河上公谓天下万物皆从天地生，天地有形位故言生于有；王弼谓天下之物皆以有为生；李荣谓有者天地，天地有形故称有。", "variants": [ "天下之物", "天地之物" ], "variantsSimp": [ "天下之物", "天地之物" ], "refs": [ "王弼注", "河上公注", "唐玄宗御注御疏", "成玄英疏", "李榮注", "陸希聲傳", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注", "釋德清道德經解", "魏源老子本義" ], "refsSimp": [ "王弼注", "河上公注", "唐玄宗御注御疏", "成玄英疏", "李荣注", "陆希声传", "吕惠卿传", "苏辙老子解", "吴澄道德真经注", "释德清道德经解", "魏源老子本义" ], "forms": [ { "form": "天下萬物", "formSimp": "天下万物", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "生", "headwordSimp": "生", "pinyin": "shēng", "gloss": "生成、生出。", "glossSimp": "生成、生出。", "general": "河上公謂天下萬物皆從天地生；王弼謂天下之物皆以有為生；成玄英謂天地萬物皆從應道有法而生；李榮謂天覆地載、物得以生；呂惠卿謂有為能生天下之物；蘇轍謂以母制子；吳澄謂形生於氣、氣生於道。", "generalSimp": "河上公谓天下万物皆从天地生；王弼谓天下之物皆以有为生；成玄英谓天地万物皆从应道有法而生；李荣谓天覆地载、物得以生；吕惠卿谓有为能生天下之物；苏辙谓以母制子；吴澄谓形生于气、气生于道。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "李榮注", "呂惠卿傳", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "李荣注", "吕惠卿传", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "生", "formSimp": "生", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s004" ] } ], "occurrenceSentenceIds": [ "s003", "s004" ], "occurrenceCount": 2 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s003", "headword": "有", "headwordSimp": "有", "pinyin": "yǒu", "gloss": "有形、有為；此章指有形位的天地萬物。", "glossSimp": "有形、有为；此章指有形位的天地万物。", "general": "河上公謂天地有形位故言生於有；王弼謂天下之物皆以有為生、有之所始以無為本；唐玄宗謂天下有形之物莫不以形相禪；嚴遵謂太和有之萌；李榮謂有者天地也；呂惠卿謂有為能生天下之物。", "generalSimp": "河上公谓天地有形位故言生于有；王弼谓天下之物皆以有为生、有之所始以无为本；唐玄宗谓天下有形之物莫不以形相禅；严遵谓太和有之萌；李荣谓有者天地也；吕惠卿谓有为能生天下之物。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御疏", "嚴遵指歸", "李榮注", "呂惠卿傳" ], "refsSimp": [ "河上公注", "王弼注", "御疏", "严遵指归", "李荣注", "吕惠卿传" ], "forms": [ { "form": "有", "formSimp": "有", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s004" ] } ], "occurrenceSentenceIds": [ "s003", "s004" ], "occurrenceCount": 2 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "有生於無", "headwordSimp": "有生于无", "pinyin": "yǒu shēng yú wú", "gloss": "有從無中生；此章謂有形者以無形者為本。", "glossSimp": "有从无中生；此章谓有形者以无形者为本。", "general": "河上公謂天地神明蜎飛蠕動皆從道生，道無形故言生於無；王弼謂有之所始以無為本、將欲全有必反於無；成玄英謂應道從妙本而起、元乎妙本即至無；唐玄宗謂用有者必資於無；嚴遵謂太和生於虛冥；李榮謂天地從道生；陸希聲謂有形之物必生於無形；呂惠卿謂無又能生天下之有；蘇轍謂以母制子；吳澄謂氣形有而道則無；憨山謂知有生於無則能體道凝神；魏源謂有本於無；王夫之謂託於無以生有。", "generalSimp": "河上公谓天地神明蜎飞蠕动皆从道生，道无形故言生于无；王弼谓有之所始以无为本、将欲全有必反于无；成玄英谓应道从妙本而起、元乎妙本即至无；唐玄宗谓用有者必资于无；严遵谓太和生于虚冥；李荣谓天地从道生；陆希声谓有形之物必生于无形；吕惠卿谓无又能生天下之有；苏辙谓以母制子；吴澄谓气形有而道则无；憨山谓知有生于无则能体道凝神；魏源谓有本于无；王夫之谓托于无以生有。", "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": "有生於無", "formSimp": "有生于无", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 9, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "反", "headwordSimp": "反", "pinyin": "", "gloss": "返回、相反；河上公訓「本」，成玄英訓「還」，唐玄宗訓「反經合義」，吳澄謂動則與有相反，王夫之謂「方往方來之謂反」。", "glossSimp": "返回、相反；河上公训「本」，成玄英训「还」，唐玄宗训「反经合义」，吴澄谓动则与有相反，王夫之谓「方往方来之谓反」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "反", "formSimp": "反", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 10, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "動", "headwordSimp": "动", "pinyin": "", "gloss": "運動、變動；河上公謂道之所以動生萬物；成玄英訓「悲」；唐玄宗謂變動設權；吳澄謂動則必與有相反。", "glossSimp": "运动、变动；河上公谓道之所以动生万物；成玄英训「悲」；唐玄宗谓变动设权；吴澄谓动则必与有相反。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "動", "formSimp": "动", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 11, "id": "g003", "noteId": "", "sentenceId": "s002", "headword": "弱", "headwordSimp": "弱", "pinyin": "", "gloss": "柔弱；王弼謂柔弱同通、不可窮極；唐玄宗謂柔弱雌靜為道之常用。", "glossSimp": "柔弱；王弼谓柔弱同通、不可穷极；唐玄宗谓柔弱雌静为道之常用。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "弱", "formSimp": "弱", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 12, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "用", "headwordSimp": "用", "pinyin": "", "gloss": "作用、施用；唐玄宗以「實」對「權」，陸希聲以「實」對「權」，呂惠卿謂用在於弱。", "glossSimp": "作用、施用；唐玄宗以「实」对「权」，陆希声以「实」对「权」，吕惠卿谓用在于弱。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "用", "formSimp": "用", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 13, "id": "g005", "noteId": "", "sentenceId": "s003", "headword": "天下萬物", "headwordSimp": "天下万物", "pinyin": "", "gloss": "天下之物；王弼、河上公、吳澄、魏源作「天下萬物」，唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、憨山作「天下之物」，嚴遵作「天地之物」。", "glossSimp": "天下之物；王弼、河上公、吴澄、魏源作「天下万物」，唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、憨山作「天下之物」，严遵作「天地之物」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下萬物", "formSimp": "天下万物", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 14, "id": "g006", "noteId": "", "sentenceId": "s003", "headword": "生", "headwordSimp": "生", "pinyin": "", "gloss": "生成、生出；河上公謂天下萬物皆從天地生。", "glossSimp": "生成、生出；河上公谓天下万物皆从天地生。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "生", "formSimp": "生", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s004" ] } ], "occurrenceSentenceIds": [ "s003", "s004" ], "occurrenceCount": 2 }, { "order": 15, "id": "g007", "noteId": "", "sentenceId": "s003", "headword": "有", "headwordSimp": "有", "pinyin": "", "gloss": "有形、有為；河上公謂天地有形位，故言生於有。", "glossSimp": "有形、有为；河上公谓天地有形位，故言生于有。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "有", "formSimp": "有", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s004" ] } ], "occurrenceSentenceIds": [ "s003", "s004" ], "occurrenceCount": 2 }, { "order": 16, "id": "g008", "noteId": "", "sentenceId": "s004", "headword": "無", "headwordSimp": "无", "pinyin": "", "gloss": "無形、無為；河上公謂道無形，故言生於無。", "glossSimp": "无形、无为；河上公谓道无形，故言生于无。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無", "formSimp": "无", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 17, "id": "g009", "noteId": "", "sentenceId": "s004", "headword": "有生於無", "headwordSimp": "有生于无", "pinyin": "", "gloss": "有從無中生；王弼謂有之所始以無為本，將欲全有必反於無；嚴遵謂太和生於虛冥；唐玄宗謂用有者必資於無；李榮謂無者道也。", "glossSimp": "有从无中生；王弼谓有之所始以无为本，将欲全有必反于无；严遵谓太和生于虚冥；唐玄宗谓用有者必资于无；李荣谓无者道也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "有生於無", "formSimp": "有生于无", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 18, "id": "g010", "noteId": "", "sentenceId": "", "headword": "去用", "headwordSimp": "去用", "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": "去用", "formSimp": "去用", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 19, "id": "g011", "noteId": "", "sentenceId": "", "headword": "反者道之動章", "headwordSimp": "反者道之动章", "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": "反者道之動章", "formSimp": "反者道之动章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 20, "id": "g012", "noteId": "", "sentenceId": "", "headword": "道之動章", "headwordSimp": "道之动章", "pinyin": "", "gloss": "《玄德纂疏》卷十一本章章題。", "glossSimp": "《玄德纂疏》卷十一本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "道之動章", "formSimp": "道之动章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 21, "id": "g013", "noteId": "", "sentenceId": "", "headword": "權", "headwordSimp": "权", "pinyin": "", "gloss": "唐玄宗御注以此章「反」為權道，反經合義。", "glossSimp": "唐玄宗御注以此章「反」为权道，反经合义。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "權", "formSimp": "权", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 22, "id": "g014", "noteId": "", "sentenceId": "", "headword": "實", "headwordSimp": "实", "pinyin": "", "gloss": "唐玄宗御注以此章「弱」為實道，柔弱雌靜。", "glossSimp": "唐玄宗御注以此章「弱」为实道，柔弱雌静。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "實", "formSimp": "实", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 23, "id": "g015", "noteId": "", "sentenceId": "", "headword": "反經合義", "headwordSimp": "反经合义", "pinyin": "", "gloss": "唐玄宗御注語，謂權道反常而合於義。", "glossSimp": "唐玄宗御注语，谓权道反常而合于义。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "反經合義", "formSimp": "反经合义", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 24, "id": "g016", "noteId": "", "sentenceId": "", "headword": "棠棣", "headwordSimp": "棠棣", "pinyin": "", "gloss": "《詩·小雅》篇名；唐玄宗御疏引「棠棣之華，鄂不韡韡」喻權道先逆後順。", "glossSimp": "《诗·小雅》篇名；唐玄宗御疏引「棠棣之华，鄂不韡韡」喻权道先逆后顺。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "棠棣", "formSimp": "棠棣", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 25, "id": "g017", "noteId": "", "sentenceId": "", "headword": "太和", "headwordSimp": "太和", "pinyin": "", "gloss": "嚴遵謂天地生於太和，太和生於虛冥。", "glossSimp": "严遵谓天地生于太和，太和生于虚冥。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "太和", "formSimp": "太和", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 26, "id": "g018", "noteId": "", "sentenceId": "", "headword": "虛冥", "headwordSimp": "虚冥", "pinyin": "", "gloss": "嚴遵謂至無之境，太和所自生。", "glossSimp": "严遵谓至无之境，太和所自生。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "虛冥", "formSimp": "虚冥", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第四十章四句的十三家對照，為德經第三章。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「反」有本、還、反經合義、反俗、相反之別；釋「弱」有柔弱同通、柔弱雌靜、虛而不盈、無用之用之別；釋「有無」有以無為本、元一之炁與妙本、太和虛冥、形相禪、氣生道之別；章次則有吳澄合下章、魏源與嚴遵合上章之異。大旨歸於反本守弱、以無為用。", "concepts": [ { "id": "fan-zhe-dao-zhi-dong", "name": "反者道之動", "nameTrad": "反者道之動", "question": "「反」是返回本根，還是相反、反俗？道之「動」為何以「反」為方式？", "questionTrad": "「反」是返回本根，還是相反、反俗？道之「動」為何以「反」為方式？", "intro": "河上公以反為本，道之所以動生萬物、背之則亡，一開口便把「反」落在生物之本上。王弼以高以下為基、貴以賤為本、有以無為用為「反」，動皆知其所無則物通，反成為崇本息末的運作。成玄英以反為還、動為悲，聖人超凌三境而慈悲救物，反入三羅、混迹有中、赴機應化，是重玄家的應化之反。唐玄宗御注以反為權，反經合義、行權即道之運動；御疏以反俗順道釋之，謂初則乖反常情而後順合於道，並引孔子「可與立，未可與權」與棠棣華反而後合之喻。嚴遵以因道而動、循一而行，變化由反、和纖為常，起然於否、為存於亡。李榮以道以柔弱為用、動皆反俗，俗以剛强在心、舉皆失道，反是對俗的反向。陸希聲以權以反為動而合於正，反之為動必生於弱之為用，反與弱相為表裏。呂惠卿以道之周行萬物而其動常在於反，如樞始得其環中以應無窮。蘇轍以復性則靜，寂然不動、感而遂通天下之故，則動之所自起，反是靜中起動。吳澄以道之靜則無、動則必與有相反，反者無而不有，並以此二句為一章之綱。憨山以反者道之體，道體虛無至靜而為群動之主，不動而動。魏源以人之見其相反者正是道之動，動本於靜、無與有相反。王夫之以「方往方來之謂反」立說，道含萬物而入萬物，於其反觀之乃可得而覿。諸家或訓本、或訓還、或訓權、或訓相反，皆謂反非違道，而是道由本向末、由末復本的運動。", "introTrad": "河上公以反為本，道之所以動生萬物、背之則亡，一開口便把「反」落在生物之本上。王弼以高以下為基、貴以賤為本、有以無為用為「反」，動皆知其所無則物通，反成為崇本息末的運作。成玄英以反為還、動為悲，聖人超凌三境而慈悲救物，反入三羅、混迹有中、赴機應化，是重玄家的應化之反。唐玄宗御注以反為權，反經合義、行權即道之運動；御疏以反俗順道釋之，謂初則乖反常情而後順合於道，並引孔子「可與立，未可與權」與棠棣華反而後合之喻。嚴遵以因道而動、循一而行，變化由反、和纖為常，起然於否、為存於亡。李榮以道以柔弱為用、動皆反俗，俗以剛强在心、舉皆失道，反是對俗的反向。陸希聲以權以反為動而合於正，反之為動必生於弱之為用，反與弱相為表裏。呂惠卿以道之周行萬物而其動常在於反，如樞始得其環中以應無窮。蘇轍以復性則靜，寂然不動、感而遂通天下之故，則動之所自起，反是靜中起動。吳澄以道之靜則無、動則必與有相反，反者無而不有，並以此二句為一章之綱。憨山以反者道之體，道體虛無至靜而為群動之主，不動而動。魏源以人之見其相反者正是道之動，動本於靜、無與有相反。王夫之以「方往方來之謂反」立說，道含萬物而入萬物，於其反觀之乃可得而覿。諸家或訓本、或訓還、或訓權、或訓相反，皆謂反非違道，而是道由本向末、由末復本的運動。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "反，本也；道之所以動生萬物，背之則亡。", "thesisTrad": "反，本也；道之所以動生萬物，背之則亡。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "反，本也；道之所以动生万物，背之则亡。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "高以下為基、貴以賤為本、有以無為用，此其反也；動皆知其所無則物通。", "thesisTrad": "高以下為基、貴以賤為本、有以無為用，此其反也；動皆知其所無則物通。", "noteIds": [ "c005" ], "workTypeSimp": "注", "thesisSimp": "高以下为基、贵以贱为本、有以无为用，此其反也；动皆知其所无则物通。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "反，還也；動，悲也；聖人慈悲救物，反入三羅，赴機應化。", "thesisTrad": "反，還也；動，悲也；聖人慈悲救物，反入三羅，赴機應化。", "noteIds": [ "c008" ], "workTypeSimp": "疏", "thesisSimp": "反，还也；动，悲也；圣人慈悲救物，反入三罗，赴机应化。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "反為權道，反經合義；聖人變動設權，令物反俗順道。", "thesisTrad": "反為權道，反經合義；聖人變動設權，令物反俗順道。", "noteIds": [ "c011", "c012" ], "workTypeSimp": "御注", "thesisSimp": "反为权道，反经合义；圣人变动设权，令物反俗顺道。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "因道而動，循一而行；變化由反，和纖為常。", "thesisTrad": "因道而動，循一而行；變化由反，和纖為常。", "noteIds": [ "c017" ], "workTypeSimp": "指归", "thesisSimp": "因道而动，循一而行；变化由反，和纤为常。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "道以柔弱為用，動皆反俗；俗以剛强在心，舉皆失道。", "thesisTrad": "道以柔弱為用，動皆反俗；俗以剛强在心，舉皆失道。", "noteIds": [ "c019" ], "workTypeSimp": "注", "thesisSimp": "道以柔弱为用，动皆反俗；俗以刚强在心，举皆失道。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "權以反為動而合於正；反之為動必生於弱之為用。", "thesisTrad": "權以反為動而合於正；反之為動必生於弱之為用。", "noteIds": [ "c021" ], "workTypeSimp": "传", "thesisSimp": "权以反为动而合于正；反之为动必生于弱之为用。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道之周行萬物，其動常在於反，如環中應無窮。", "thesisTrad": "道之周行萬物，其動常在於反，如環中應無窮。", "noteIds": [ "c022" ], "workTypeSimp": "传", "thesisSimp": "道之周行万物，其动常在于反，如环中应无穷。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "復性則靜，寂然不動、感而遂通，乃動之所自起。", "thesisTrad": "復性則靜，寂然不動、感而遂通，乃動之所自起。", "noteIds": [ "c023" ], "workTypeSimp": "解", "thesisSimp": "复性则静，寂然不动、感而遂通，乃动之所自起。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道之靜則無，動則必與有相反；反者無而不有，此二句一章之綱。", "thesisTrad": "道之靜則無，動則必與有相反；反者無而不有，此二句一章之綱。", "noteIds": [ "c026" ], "workTypeSimp": "注", "thesisSimp": "道之静则无，动则必与有相反；反者无而不有，此二句一章之纲。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "反者道之體，道體虛無至靜為群動之主，不動而動。", "thesisTrad": "反者道之體，道體虛無至靜為群動之主，不動而動。", "noteIds": [ "c028" ], "workTypeSimp": "解", "thesisSimp": "反者道之体，道体虚无至静为群动之主，不动而动。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "人之見其相反者，道之動也；動本於靜，無與有相反。", "thesisTrad": "人之見其相反者，道之動也；動本於靜，無與有相反。", "noteIds": [ "c029" ], "workTypeSimp": "本义", "thesisSimp": "人之见其相反者，道之动也；动本于静，无与有相反。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "方往方來之謂反；道含萬物而入萬物，於其反觀之乃可得而覿。", "thesisTrad": "方往方來之謂反；道含萬物而入萬物，於其反觀之乃可得而覿。", "noteIds": [ "c030" ], "workTypeSimp": "衍", "thesisSimp": "方往方来之谓反；道含万物而入万物，于其反观之乃可得而觌。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以「反，本也」定調，道之動即生物之本的發動。", "textTrad": "河上公以「反，本也」定調，道之動即生物之本的發動。", "relationSimp": "立论", "textSimp": "河上公以「反，本也」定调，道之动即生物之本的发动。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "王弼以貴賤、高下、有無三對關係釋反，反成為崇本息末。", "textTrad": "王弼以貴賤、高下、有無三對關係釋反，反成為崇本息末。", "relationSimp": "注", "textSimp": "王弼以贵贱、高下、有无三对关系释反，反成为崇本息末。" }, { "noteId": "c008", "relation": "疏", "relationTrad": "疏", "text": "成玄英以「還」釋反，把道之動轉為聖人慈悲應化。", "textTrad": "成玄英以「還」釋反，把道之動轉為聖人慈悲應化。", "relationSimp": "疏", "textSimp": "成玄英以「还」释反，把道之动转为圣人慈悲应化。" }, { "noteId": "c011", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以權道釋反，反經合義使「反」獲得政治倫理的向度。", "textTrad": "唐玄宗以權道釋反，反經合義使「反」獲得政治倫理的向度。", "relationSimp": "御注", "textSimp": "唐玄宗以权道释反，反经合义使「反」获得政治伦理的向度。" }, { "noteId": "c017", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「因道而動、循一而行」說反，變化由反而和纖為常。", "textTrad": "嚴遵以「因道而動、循一而行」說反，變化由反而和纖為常。", "relationSimp": "指归", "textSimp": "严遵以「因道而动、循一而行」说反，变化由反而和纤为常。" }, { "noteId": "c021", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以「反」為權、以「弱」為實，二者相為表裏。", "textTrad": "陸希聲以「反」為權、以「弱」為實，二者相為表裏。", "relationSimp": "传", "textSimp": "陆希声以「反」为权、以「弱」为实，二者相为表里。" }, { "noteId": "c026", "relation": "注", "relationTrad": "注", "text": "吳澄以「無而不有」釋反，並以此二句為全章綱領。", "textTrad": "吳澄以「無而不有」釋反，並以此二句為全章綱領。", "relationSimp": "注", "textSimp": "吴澄以「无而不有」释反，并以此二句为全章纲领。" }, { "noteId": "c030", "relation": "衍", "relationTrad": "衍", "text": "王夫之以「方往方來」釋反，反是道入萬物而不窮的往來。", "textTrad": "王夫之以「方往方來」釋反，反是道入萬物而不窮的往來。", "relationSimp": "衍", "textSimp": "王夫之以「方往方来」释反，反是道入万物而不穷的往来。" } ], "nameSimp": "反者道之动", "questionSimp": "「反」是返回本根，还是相反、反俗？道之「动」为何以「反」为方式？", "introSimp": "河上公以反为本，道之所以动生万物、背之则亡，一开口便把「反」落在生物之本上。王弼以高以下为基、贵以贱为本、有以无为用为「反」，动皆知其所无则物通，反成为崇本息末的运作。成玄英以反为还、动为悲，圣人超凌三境而慈悲救物，反入三罗、混迹有中、赴机应化，是重玄家的应化之反。唐玄宗御注以反为权，反经合义、行权即道之运动；御疏以反俗顺道释之，谓初则乖反常情而后顺合于道，并引孔子「可与立，未可与权」与棠棣华反而后合之喻。严遵以因道而动、循一而行，变化由反、和纤为常，起然于否、为存于亡。李荣以道以柔弱为用、动皆反俗，俗以刚强在心、举皆失道，反是对俗的反向。陆希声以权以反为动而合于正，反之为动必生于弱之为用，反与弱相为表里。吕惠卿以道之周行万物而其动常在于反，如枢始得其环中以应无穷。苏辙以复性则静，寂然不动、感而遂通天下之故，则动之所自起，反是静中起动。吴澄以道之静则无、动则必与有相反，反者无而不有，并以此二句为一章之纲。憨山以反者道之体，道体虚无至静而为群动之主，不动而动。魏源以人之见其相反者正是道之动，动本于静、无与有相反。王夫之以「方往方来之谓反」立说，道含万物而入万物，于其反观之乃可得而觌。诸家或训本、或训还、或训权、或训相反，皆谓反非违道，而是道由本向末、由末复本的运动。" }, { "id": "ruo-zhe-dao-zhi-yong", "name": "弱者道之用", "nameTrad": "弱者道之用", "question": "道既生物，為何其「用」獨在於弱？弱是無力，還是能用？", "questionTrad": "道既生物，為何其「用」獨在於弱？弱是無力，還是能用？", "intro": "河上公以柔弱者為道之所常用，故能長久，弱是道得以持續運用的條件。王弼以柔弱同通、不可窮極，弱不是退縮而是無所不通。成玄英以逗機設教多端而無過柔弱，柔弱為化用之先，弱成了應機的優先方式。唐玄宗御注以弱為實，柔弱雌靜是聖人處實、道之常用；御疏以人皆賤弱貴强，而道以和柔勝剛，弱是與俗相反的實道。嚴遵以和纖為常，柔弱見於變化由反的過程。李榮以道以柔弱為用、動皆反俗，弱與反共為道用。陸希聲以實以弱為用而制於强，弱是能制强的作用。呂惠卿以道之運動非不强而其用常在弱，引至柔馳騁至堅、無有入無間為證。蘇轍以道無形無聲，天下之弱者莫如道，而天下之至强莫加，故能用萬物。吳澄以道體則虛、用則必以弱為事，弱者虛而不盈，弱與虛相應。憨山以道體至虛、柔弱無用而為天下有用之本，無用之用乃是大用。魏源以徇有者强、體無者弱，不能體其無則雖欲守柔而不能，弱是體無的結果。王夫之以「道之用，以弱動而已」，堅強則有倚而失用，用常在弱而道乃可得而用。諸家或就長久、或就通達、或就應化、或就勝剛、或就虛無說弱，皆不以弱為無力，而以為道之大用。", "introTrad": "河上公以柔弱者為道之所常用，故能長久，弱是道得以持續運用的條件。王弼以柔弱同通、不可窮極，弱不是退縮而是無所不通。成玄英以逗機設教多端而無過柔弱，柔弱為化用之先，弱成了應機的優先方式。唐玄宗御注以弱為實，柔弱雌靜是聖人處實、道之常用；御疏以人皆賤弱貴强，而道以和柔勝剛，弱是與俗相反的實道。嚴遵以和纖為常，柔弱見於變化由反的過程。李榮以道以柔弱為用、動皆反俗，弱與反共為道用。陸希聲以實以弱為用而制於强，弱是能制强的作用。呂惠卿以道之運動非不强而其用常在弱，引至柔馳騁至堅、無有入無間為證。蘇轍以道無形無聲，天下之弱者莫如道，而天下之至强莫加，故能用萬物。吳澄以道體則虛、用則必以弱為事，弱者虛而不盈，弱與虛相應。憨山以道體至虛、柔弱無用而為天下有用之本，無用之用乃是大用。魏源以徇有者强、體無者弱，不能體其無則雖欲守柔而不能，弱是體無的結果。王夫之以「道之用，以弱動而已」，堅強則有倚而失用，用常在弱而道乃可得而用。諸家或就長久、或就通達、或就應化、或就勝剛、或就虛無說弱，皆不以弱為無力，而以為道之大用。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "柔弱者，道之所常用，故能長久。", "thesisTrad": "柔弱者，道之所常用，故能長久。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "柔弱者，道之所常用，故能长久。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "柔弱同通，不可窮極。", "thesisTrad": "柔弱同通，不可窮極。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "柔弱同通，不可穷极。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "逗機設教無過柔弱，即以柔弱為化用之先。", "thesisTrad": "逗機設教無過柔弱，即以柔弱為化用之先。", "noteIds": [ "c009" ], "workTypeSimp": "疏", "thesisSimp": "逗机设教无过柔弱，即以柔弱为化用之先。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "弱為實道，柔弱雌靜是聖人處實、道之常用；和柔勝剛。", "thesisTrad": "弱為實道，柔弱雌靜是聖人處實、道之常用；和柔勝剛。", "noteIds": [ "c013", "c014" ], "workTypeSimp": "御注", "thesisSimp": "弱为实道，柔弱雌静是圣人处实、道之常用；和柔胜刚。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "和纖為常；柔弱之為用，見於變化由反。", "thesisTrad": "和纖為常；柔弱之為用，見於變化由反。", "noteIds": [ "c017" ], "workTypeSimp": "指归", "thesisSimp": "和纤为常；柔弱之为用，见于变化由反。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "道以柔弱為用，動皆反俗。", "thesisTrad": "道以柔弱為用，動皆反俗。", "noteIds": [ "c019" ], "workTypeSimp": "注", "thesisSimp": "道以柔弱为用，动皆反俗。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "實以弱為用而制於强。", "thesisTrad": "實以弱為用而制於强。", "noteIds": [ "c021" ], "workTypeSimp": "传", "thesisSimp": "实以弱为用而制于强。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "其用常在於弱，如至柔馳騁至堅。", "thesisTrad": "其用常在於弱，如至柔馳騁至堅。", "noteIds": [ "c022" ], "workTypeSimp": "传", "thesisSimp": "其用常在于弱，如至柔驰骋至坚。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道無形無聲，天下之弱者莫如道，而天下至强莫加，故能用萬物。", "thesisTrad": "道無形無聲，天下之弱者莫如道，而天下至强莫加，故能用萬物。", "noteIds": [ "c024" ], "workTypeSimp": "解", "thesisSimp": "道无形无声，天下之弱者莫如道，而天下至强莫加，故能用万物。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道體則虛，用則必以弱為事，弱者虛而不盈。", "thesisTrad": "道體則虛，用則必以弱為事，弱者虛而不盈。", "noteIds": [ "c026" ], "workTypeSimp": "注", "thesisSimp": "道体则虚，用则必以弱为事，弱者虚而不盈。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "道體至虛，柔弱無用，而為天下有用之本；無用之用為大用。", "thesisTrad": "道體至虛，柔弱無用，而為天下有用之本；無用之用為大用。", "noteIds": [ "c028" ], "workTypeSimp": "解", "thesisSimp": "道体至虚，柔弱无用，而为天下有用之本；无用之用为大用。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "徇有者强，體無者弱；不能體其無，雖欲守柔而不能。", "thesisTrad": "徇有者强，體無者弱；不能體其無，雖欲守柔而不能。", "noteIds": [ "c029" ], "workTypeSimp": "本义", "thesisSimp": "徇有者强，体无者弱；不能体其无，虽欲守柔而不能。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "用常在弱，而道乃可得而用；堅強則有倚而失用。", "thesisTrad": "用常在弱，而道乃可得而用；堅強則有倚而失用。", "noteIds": [ "c030" ], "workTypeSimp": "衍", "thesisSimp": "用常在弱，而道乃可得而用；坚强则有倚而失用。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以「道之所常用」釋弱，弱是道得以長久的憑藉。", "textTrad": "河上公以「道之所常用」釋弱，弱是道得以長久的憑藉。", "relationSimp": "立论", "textSimp": "河上公以「道之所常用」释弱，弱是道得以长久的凭借。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "王弼以「柔弱同通、不可窮極」補出弱的無所不通。", "textTrad": "王弼以「柔弱同通、不可窮極」補出弱的無所不通。", "relationSimp": "注", "textSimp": "王弼以「柔弱同通、不可穷极」补出弱的无所不通。" }, { "noteId": "c009", "relation": "疏", "relationTrad": "疏", "text": "成玄英以柔弱為化用之先，把弱轉為應機設教的次第。", "textTrad": "成玄英以柔弱為化用之先，把弱轉為應機設教的次第。", "relationSimp": "疏", "textSimp": "成玄英以柔弱为化用之先，把弱转为应机设教的次第。" }, { "noteId": "c013", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「實」對「權」，弱成為聖人處實的常道。", "textTrad": "唐玄宗以「實」對「權」，弱成為聖人處實的常道。", "relationSimp": "御注", "textSimp": "唐玄宗以「实」对「权」，弱成为圣人处实的常道。" }, { "noteId": "c021", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以「以弱為用而制於强」點出弱的制勝義。", "textTrad": "陸希聲以「以弱為用而制於强」點出弱的制勝義。", "relationSimp": "传", "textSimp": "陆希声以「以弱为用而制于强」点出弱的制胜义。" }, { "noteId": "c024", "relation": "解", "relationTrad": "解", "text": "蘇轍以「至强莫加」解弱，弱到了極處反而無敵。", "textTrad": "蘇轍以「至强莫加」解弱，弱到了極處反而無敵。", "relationSimp": "解", "textSimp": "苏辙以「至强莫加」解弱，弱到了极处反而无敌。" }, { "noteId": "c026", "relation": "注", "relationTrad": "注", "text": "吳澄以「虛而不盈」釋弱，弱與沖虛之德合為一。", "textTrad": "吳澄以「虛而不盈」釋弱，弱與沖虛之德合為一。", "relationSimp": "注", "textSimp": "吴澄以「虚而不盈」释弱，弱与冲虚之德合为一。" }, { "noteId": "c030", "relation": "衍", "relationTrad": "衍", "text": "王夫之以為堅強有倚則失用，唯用常在弱而道可用。", "textTrad": "王夫之以為堅強有倚則失用，唯用常在弱而道可用。", "relationSimp": "衍", "textSimp": "王夫之以为坚强有倚则失用，唯用常在弱而道可用。" } ], "nameSimp": "弱者道之用", "questionSimp": "道既生物，为何其「用」独在于弱？弱是无力，还是能用？", "introSimp": "河上公以柔弱者为道之所常用，故能长久，弱是道得以持续运用的条件。王弼以柔弱同通、不可穷极，弱不是退缩而是无所不通。成玄英以逗机设教多端而无过柔弱，柔弱为化用之先，弱成了应机的优先方式。唐玄宗御注以弱为实，柔弱雌静是圣人处实、道之常用；御疏以人皆贱弱贵强，而道以和柔胜刚，弱是与俗相反的实道。严遵以和纤为常，柔弱见于变化由反的过程。李荣以道以柔弱为用、动皆反俗，弱与反共为道用。陆希声以实以弱为用而制于强，弱是能制强的作用。吕惠卿以道之运动非不强而其用常在弱，引至柔驰骋至坚、无有入无间为证。苏辙以道无形无声，天下之弱者莫如道，而天下之至强莫加，故能用万物。吴澄以道体则虚、用则必以弱为事，弱者虚而不盈，弱与虚相应。憨山以道体至虚、柔弱无用而为天下有用之本，无用之用乃是大用。魏源以徇有者强、体无者弱，不能体其无则虽欲守柔而不能，弱是体无的结果。王夫之以「道之用，以弱动而已」，坚强则有倚而失用，用常在弱而道乃可得而用。诸家或就长久、或就通达、或就应化、或就胜刚、或就虚无说弱，皆不以弱为无力，而以为道之大用。" }, { "id": "tian-xia-wan-wu-sheng-yu-you-you-sheng-yu-wu", "name": "天下萬物生於有，有生於無", "nameTrad": "天下萬物生於有，有生於無", "question": "「有」「無」是生成的先後次序，還是本末、體用的關係？", "questionTrad": "「有」「無」是生成的先後次序，還是本末、體用的關係？", "intro": "河上公以天下萬物皆從天地生，天地有形位故言生於有；天地神明蜎飛蠕動皆從道生，道無形故言生於無；末以本勝於華、弱勝於强、謙虛勝盈滿總結，有無被收束為本末之辨。王弼以天下之物皆以有為生，有之所始以無為本，將欲全有必反於無，無是有的本根而非先於有的另一物。成玄英以應道為元一之炁、妙本為冥寂之地，萬物從應道有法而生，應道從妙本而起，元乎妙本即至無，生成序列帶有重玄的層級。唐玄宗御注以實之於權猶無之生有，行權者貴反於實、用有者必資於無，至道沖寂、兩忘權實、雙泯有無；御疏以天下有形之物莫不以形相禪，窮其有體必資於無，引《列子》形動生影、無動生有，並謂虛者天地之根、無者萬物之源，最終以數輿無輿遣去有無權實之相。嚴遵以天地生於太和、太和生於虛冥，虛冥至無、太和有之萌，無是有的萌芽之地。李榮以有者天地、無者道，天地從道生故有生於無，並謂形神合而見相故言生於有、形神散而無體故言生於無。陸希聲以天下之物皆生於有形，有形之物必生於無形，天下之事皆生於有兆，有兆之事必生於無兆，幾生於理、權生於實。呂惠卿以有為能生天下之物，無又能生天下之有，欲反而弱者致一以極乎無。蘇轍以世不知靜之為動、弱之為强，故告以物之所自生，以母制子喻有生於無，未聞以子制母。吳澄以萬物以氣聚而有形，形生於氣、氣生於道，氣形有而道則無，無與有異故曰反。憨山以世人只知天下之物生於有，不知有生於無，知則不事於物而能體道凝神。魏源以動本於靜、有本於無，不獨車之體生於無，天地谷神萬物之體亦生於無。王夫之以物之往來，當其引之而去則託於無以生有而可名為無，於其反觀之乃可得而覿。諸家或以本末、或以氣化、或以遣執、或以名相說有無，大旨歸於有以無為本、用以無為體。", "introTrad": "河上公以天下萬物皆從天地生，天地有形位故言生於有；天地神明蜎飛蠕動皆從道生，道無形故言生於無；末以本勝於華、弱勝於强、謙虛勝盈滿總結，有無被收束為本末之辨。王弼以天下之物皆以有為生，有之所始以無為本，將欲全有必反於無，無是有的本根而非先於有的另一物。成玄英以應道為元一之炁、妙本為冥寂之地，萬物從應道有法而生，應道從妙本而起，元乎妙本即至無，生成序列帶有重玄的層級。唐玄宗御注以實之於權猶無之生有，行權者貴反於實、用有者必資於無，至道沖寂、兩忘權實、雙泯有無；御疏以天下有形之物莫不以形相禪，窮其有體必資於無，引《列子》形動生影、無動生有，並謂虛者天地之根、無者萬物之源，最終以數輿無輿遣去有無權實之相。嚴遵以天地生於太和、太和生於虛冥，虛冥至無、太和有之萌，無是有的萌芽之地。李榮以有者天地、無者道，天地從道生故有生於無，並謂形神合而見相故言生於有、形神散而無體故言生於無。陸希聲以天下之物皆生於有形，有形之物必生於無形，天下之事皆生於有兆，有兆之事必生於無兆，幾生於理、權生於實。呂惠卿以有為能生天下之物，無又能生天下之有，欲反而弱者致一以極乎無。蘇轍以世不知靜之為動、弱之為强，故告以物之所自生，以母制子喻有生於無，未聞以子制母。吳澄以萬物以氣聚而有形，形生於氣、氣生於道，氣形有而道則無，無與有異故曰反。憨山以世人只知天下之物生於有，不知有生於無，知則不事於物而能體道凝神。魏源以動本於靜、有本於無，不獨車之體生於無，天地谷神萬物之體亦生於無。王夫之以物之往來，當其引之而去則託於無以生有而可名為無，於其反觀之乃可得而覿。諸家或以本末、或以氣化、或以遣執、或以名相說有無，大旨歸於有以無為本、用以無為體。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "天下萬物皆從天地生，天地有形位故言生於有；天地神明蜎飛蠕動皆從道生，道無形故言生於無。", "thesisTrad": "天下萬物皆從天地生，天地有形位故言生於有；天地神明蜎飛蠕動皆從道生，道無形故言生於無。", "noteIds": [ "c003", "c004" ], "workTypeSimp": "注", "thesisSimp": "天下万物皆从天地生，天地有形位故言生于有；天地神明蜎飞蠕动皆从道生，道无形故言生于无。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "天下之物皆以有為生，有之所始以無為本，將欲全有必反於無。", "thesisTrad": "天下之物皆以有為生，有之所始以無為本，將欲全有必反於無。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "天下之物皆以有为生，有之所始以无为本，将欲全有必反于无。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "應道為元一之炁，妙本為冥寂之地；萬物從應道生，應道從妙本起。", "thesisTrad": "應道為元一之炁，妙本為冥寂之地；萬物從應道生，應道從妙本起。", "noteIds": [ "c010" ], "workTypeSimp": "疏", "thesisSimp": "应道为元一之炁，妙本为冥寂之地；万物从应道生，应道从妙本起。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "用有者必資於無；天下有形之物莫不以形相禪，窮其有體必資於無。", "thesisTrad": "用有者必資於無；天下有形之物莫不以形相禪，窮其有體必資於無。", "noteIds": [ "c015", "c016" ], "workTypeSimp": "御注", "thesisSimp": "用有者必资于无；天下有形之物莫不以形相禅，穷其有体必资于无。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "天地生於太和，太和生於虛冥；虛冥至無，太和有之萌。", "thesisTrad": "天地生於太和，太和生於虛冥；虛冥至無，太和有之萌。", "noteIds": [ "c018" ], "workTypeSimp": "指归", "thesisSimp": "天地生于太和，太和生于虚冥；虚冥至无，太和有之萌。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "有者天地，無者道；天地從道生，故有生於無。", "thesisTrad": "有者天地，無者道；天地從道生，故有生於無。", "noteIds": [ "c020" ], "workTypeSimp": "注", "thesisSimp": "有者天地，无者道；天地从道生，故有生于无。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天下之物皆生於有形，有形之物必生於無形。", "thesisTrad": "天下之物皆生於有形，有形之物必生於無形。", "noteIds": [ "c021" ], "workTypeSimp": "传", "thesisSimp": "天下之物皆生于有形，有形之物必生于无形。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "有為能生天下之物，無又能生天下之有。", "thesisTrad": "有為能生天下之物，無又能生天下之有。", "noteIds": [ "c022" ], "workTypeSimp": "传", "thesisSimp": "有为能生天下之物，无又能生天下之有。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "以母制子喻有生於無；未聞以子制母。", "thesisTrad": "以母制子喻有生於無；未聞以子制母。", "noteIds": [ "c025" ], "workTypeSimp": "解", "thesisSimp": "以母制子喻有生于无；未闻以子制母。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "萬物以氣聚而有形，形生於氣，氣生於道；氣形有而道則無。", "thesisTrad": "萬物以氣聚而有形，形生於氣，氣生於道；氣形有而道則無。", "noteIds": [ "c027" ], "workTypeSimp": "注", "thesisSimp": "万物以气聚而有形，形生于气，气生于道；气形有而道则无。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "世人只知天下之物生於有，不知有生於無；知則體道凝神。", "thesisTrad": "世人只知天下之物生於有，不知有生於無；知則體道凝神。", "noteIds": [ "c028" ], "workTypeSimp": "解", "thesisSimp": "世人只知天下之物生于有，不知有生于无；知则体道凝神。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "有本於無；不獨車之體生於無，天地谷神萬物之體亦生於無。", "thesisTrad": "有本於無；不獨車之體生於無，天地谷神萬物之體亦生於無。", "noteIds": [ "c029" ], "workTypeSimp": "本义", "thesisSimp": "有本于无；不独车之体生于无，天地谷神万物之体亦生于无。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "當其引之而去，則託於無以生有，而可名為無。", "thesisTrad": "當其引之而去，則託於無以生有，而可名為無。", "noteIds": [ "c030" ], "workTypeSimp": "衍", "thesisSimp": "当其引之而去，则托于无以生有，而可名为无。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公以天地有形位釋有、以道無形釋無，有無即本末。", "textTrad": "河上公以天地有形位釋有、以道無形釋無，有無即本末。", "relationSimp": "立论", "textSimp": "河上公以天地有形位释有、以道无形释无，有无即本末。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "王弼以「有之所始以無為本」立論，無是有的本根而非另一物。", "textTrad": "王弼以「有之所始以無為本」立論，無是有的本根而非另一物。", "relationSimp": "注", "textSimp": "王弼以「有之所始以无为本」立论，无是有的本根而非另一物。" }, { "noteId": "c010", "relation": "疏", "relationTrad": "疏", "text": "成玄英以應道、妙本二層疏之，生成序列帶有重玄層級。", "textTrad": "成玄英以應道、妙本二層疏之，生成序列帶有重玄層級。", "relationSimp": "疏", "textSimp": "成玄英以应道、妙本二层疏之，生成序列带有重玄层级。" }, { "noteId": "c015", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「用有者必資於無」把有無收歸體用。", "textTrad": "唐玄宗以「用有者必資於無」把有無收歸體用。", "relationSimp": "御注", "textSimp": "唐玄宗以「用有者必资于无」把有无收归体用。" }, { "noteId": "c018", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「太和生於虛冥」鋪陳生成，無為有之萌。", "textTrad": "嚴遵以「太和生於虛冥」鋪陳生成，無為有之萌。", "relationSimp": "指归", "textSimp": "严遵以「太和生于虚冥」铺陈生成，无为有之萌。" }, { "noteId": "c020", "relation": "注", "relationTrad": "注", "text": "李榮以「有者天地、無者道」直指有無的所指。", "textTrad": "李榮以「有者天地、無者道」直指有無的所指。", "relationSimp": "注", "textSimp": "李荣以「有者天地、无者道」直指有无的所指。" }, { "noteId": "c025", "relation": "解", "relationTrad": "解", "text": "蘇轍以母制子為喻，把有生於無說成不可倒置的秩序。", "textTrad": "蘇轍以母制子為喻，把有生於無說成不可倒置的秩序。", "relationSimp": "解", "textSimp": "苏辙以母制子为喻，把有生于无说成不可倒置的秩序。" }, { "noteId": "c027", "relation": "注", "relationTrad": "注", "text": "吳澄以氣聚成形、形生於氣、氣生於道，補出氣化環節。", "textTrad": "吳澄以氣聚成形、形生於氣、氣生於道，補出氣化環節。", "relationSimp": "注", "textSimp": "吴澄以气聚成形、形生于气、气生于道，补出气化环节。" }, { "noteId": "c029", "relation": "本義", "relationTrad": "本義", "text": "魏源以車體生於無推及天地谷神萬物，無為萬有之體。", "textTrad": "魏源以車體生於無推及天地谷神萬物，無為萬有之體。", "relationSimp": "本义", "textSimp": "魏源以车体生于无推及天地谷神万物，无为万有之体。" }, { "noteId": "c030", "relation": "衍", "relationTrad": "衍", "text": "王夫之以「託於無以生有」說有無往來，無是有的依託。", "textTrad": "王夫之以「託於無以生有」說有無往來，無是有的依託。", "relationSimp": "衍", "textSimp": "王夫之以「托于无以生有」说有无往来，无是有的依托。" } ], "nameSimp": "天下万物生于有，有生于无", "questionSimp": "「有」「无」是生成的先后次序，还是本末、体用的关系？", "introSimp": "河上公以天下万物皆从天地生，天地有形位故言生于有；天地神明蜎飞蠕动皆从道生，道无形故言生于无；末以本胜于华、弱胜于强、谦虚胜盈满总结，有无被收束为本末之辨。王弼以天下之物皆以有为生，有之所始以无为本，将欲全有必反于无，无是有的本根而非先于有的另一物。成玄英以应道为元一之炁、妙本为冥寂之地，万物从应道有法而生，应道从妙本而起，元乎妙本即至无，生成序列带有重玄的层级。唐玄宗御注以实之于权犹无之生有，行权者贵反于实、用有者必资于无，至道冲寂、两忘权实、双泯有无；御疏以天下有形之物莫不以形相禅，穷其有体必资于无，引《列子》形动生影、无动生有，并谓虚者天地之根、无者万物之源，最终以数舆无舆遣去有无权实之相。严遵以天地生于太和、太和生于虚冥，虚冥至无、太和有之萌，无是有的萌芽之地。李荣以有者天地、无者道，天地从道生故有生于无，并谓形神合而见相故言生于有、形神散而无体故言生于无。陆希声以天下之物皆生于有形，有形之物必生于无形，天下之事皆生于有兆，有兆之事必生于无兆，几生于理、权生于实。吕惠卿以有为能生天下之物，无又能生天下之有，欲反而弱者致一以极乎无。苏辙以世不知静之为动、弱之为强，故告以物之所自生，以母制子喻有生于无，未闻以子制母。吴澄以万物以气聚而有形，形生于气、气生于道，气形有而道则无，无与有异故曰反。憨山以世人只知天下之物生于有，不知有生于无，知则不事于物而能体道凝神。魏源以动本于静、有本于无，不独车之体生于无，天地谷神万物之体亦生于无。王夫之以物之往来，当其引之而去则托于无以生有而可名为无，于其反观之乃可得而觌。诸家或以本末、或以气化、或以遣执、或以名相说有无，大旨归于有以无为本、用以无为体。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.903Z", "keyPrefix": "laozi-40", "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-40", "slug": "40", "order": 40, "title": "第四十章", "titleSimp": "第四十章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以「反者道之動，弱者道之用」發端，四句成章：反者道之動、弱者道之用、天下萬物生於有、有生於無。十三家注疏並觀：河上公以反為本、道之所以動生萬物而背之則亡，柔弱為道之常用故能長久，天下萬物皆從天地生、天地有形位故言生於有，天地神明蜎飛蠕動皆從道生、道無形故言生於無，本勝於華、弱勝於强；王弼以高以下為基、貴以賤為本、有以無為用為反，動皆知其所無則物通，柔弱同通而不可窮極，天下之物皆以有為生、有之所始以無為本，將欲全有必反於無；成玄英以反還、動悲，聖人慈悲救物、反入三羅、混迹有中、赴機應化，逗機設教無過柔弱，應道即元一之炁、妙本即冥寂至無；唐玄宗御注以反經合義為權、柔弱雌靜為實，御疏以權道反常而難曉、舉棠棣之華反而後合為喻，引《列子》「形動不能生形而生影」、虛者天地之根、無者萬物之源，會歸於兩忘權實、雙泯有無；嚴遵以因道而動、循一而行，變化由反、起然於否、為存於亡，天地生於太和、太和生於虛冥，虛冥即至無、太和為有之萌；李榮以道以柔弱為用、動皆反俗，俗以剛强在心而舉皆失道，有者天地、無者道，天地從道生；陸希聲以權以反為動而合於正、實以弱為用而制於强，天下之物皆生於有形、有形之物必生於無形，幾生於理而終歸於理、權生於實而終反於實；呂惠卿以道周行萬物而動常在於反、運動天地而用常在於弱，引《莊子》「樞始得其環中以應无窮」「至柔馳騁至堅」，唯有為能生天下之物、無又能生天下之有，欲反而弱惟在致一以極乎無；蘇轍以復性則靜、寂然不動感而遂通為動之所自起，道無形無聲而天下弱者莫如道、至强莫加，天下之物聞有以母制子、未聞以子制母；吳澄以反者無而不有、弱者虛而不盈，此二句一章之綱，萬物以氣聚而有形、形生於氣、氣生於道，氣形有而道則無故曰反；憨山以反者道之體、虛無至靜為群動之主，引《易》「天下之動，貞夫一者也」，無用之用為大用，知有生於無則能體道凝神；魏源以人所見其相反者乃道之動、所見其弱者乃道之用，動本於靜、有本於無，不獨車之體生於無、天地谷神萬物之體亦生於無，體道者與徇有者相反；王夫之以方往方來之謂反，含萬物而入萬物、託於無以生有，迎來以强、息往以弱，用常在弱而道乃可得而用，唯知動則知反、知反則知弱。河上公四注、王弼三注、成玄英三注、唐玄宗御注御疏六注、嚴遵二注、李榮二注、陸希聲一注、呂惠卿一注、蘇轍三注、吳澄二注、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。吳澄合此章與下章為其第三十五章，魏源合第三十九、四十章為其第三十四章，嚴遵輯文亦合於「昔之得一者」章末；王弼本作「反者道之動，弱者道之用，天下萬物生於有，有生於無」，唐玄宗、成玄英、李榮、陸希聲、呂惠卿、蘇轍、憨山作「天下之物生於有」，嚴遵作「天地之物生於有」，並見校記。", "summarySimp": "以「反者道之动，弱者道之用」发端，四句成章：反者道之动、弱者道之用、天下万物生于有、有生于无。十三家注疏并观：河上公以反为本、道之所以动生万物而背之则亡，柔弱为道之常用故能长久，天下万物皆从天地生、天地有形位故言生于有，天地神明蜎飞蠕动皆从道生、道无形故言生于无，本胜于华、弱胜于强；王弼以高以下为基、贵以贱为本、有以无为用为反，动皆知其所无则物通，柔弱同通而不可穷极，天下之物皆以有为生、有之所始以无为本，将欲全有必反于无；成玄英以反还、动悲，圣人慈悲救物、反入三罗、混迹有中、赴机应化，逗机设教无过柔弱，应道即元一之炁、妙本即冥寂至无；唐玄宗御注以反经合义为权、柔弱雌静为实，御疏以权道反常而难晓、举棠棣之华反而后合为喻，引《列子》「形动不能生形而生影」、虚者天地之根、无者万物之源，会归于两忘权实、双泯有无；严遵以因道而动、循一而行，变化由反、起然于否、为存于亡，天地生于太和、太和生于虚冥，虚冥即至无、太和为有之萌；李荣以道以柔弱为用、动皆反俗，俗以刚强在心而举皆失道，有者天地、无者道，天地从道生；陆希声以权以反为动而合于正、实以弱为用而制于强，天下之物皆生于有形、有形之物必生于无形，几生于理而终归于理、权生于实而终反于实；吕惠卿以道周行万物而动常在于反、运动天地而用常在于弱，引《庄子》「枢始得其环中以应无穷」「至柔驰骋至坚」，唯有为能生天下之物、无又能生天下之有，欲反而弱惟在致一以极乎无；苏辙以复性则静、寂然不动感而遂通为动之所自起，道无形无声而天下弱者莫如道、至强莫加，天下之物闻有以母制子、未闻以子制母；吴澄以反者无而不有、弱者虚而不盈，此二句一章之纲，万物以气聚而有形、形生于气、气生于道，气形有而道则无故曰反；憨山以反者道之体、虚无至静为群动之主，引《易》「天下之动，贞夫一者也」，无用之用为大用，知有生于无则能体道凝神；魏源以人所见其相反者乃道之动、所见其弱者乃道之用，动本于静、有本于无，不独车之体生于无、天地谷神万物之体亦生于无，体道者与徇有者相反；王夫之以方往方来之谓反，含万物而入万物、托于无以生有，迎来以强、息往以弱，用常在弱而道乃可得而用，唯知动则知反、知反则知弱。河上公四注、王弼三注、成玄英三注、唐玄宗御注御疏六注、严遵二注、李荣二注、陆希声一注、吕惠卿一注、苏辙三注、吴澄二注、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。吴澄合此章与下章为其第三十五章，魏源合第三十九、四十章为其第三十四章，严遵辑文亦合于「昔之得一者」章末；王弼本作「反者道之动，弱者道之用，天下万物生于有，有生于无」，唐玄宗、成玄英、李荣、陆希声、吕惠卿、苏辙、憨山作「天下之物生于有」，严遵作「天地之物生于有」，并见校记。", "dataFile": "data/chapters/laozi-40.json", "relationsFile": "data/commentary-relations-laozi-40.json", "url": "/laozi/40/", "orderLabel": "第四十", "volumeId": "dejing", "part": "德經", "partSimp": "德经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004" ], "count": 4 } ], "coverage": { "sentences": 4, "paragraphs": 1, "notes": { "covered": 4, "total": 4, "percent": 100 }, "charNotes": { "covered": 4, "total": 4, "percent": 100 }, "collations": { "covered": 3, "total": 4, "percent": 75, "count": 6 }, "translations": { "covered": 4, "total": 4, "percent": 100 } } }