{ "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-41", "no": 41, "part": "德經", "partSimp": "德经", "title": "第四十一章", "titleSimp": "第四十一章", "intro": "《老子》第四十一章，河上公題「同異第四十一」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「上士聞道章第四十一」，王弼本無章題；吳澄合第四十至四十二章為其第三十五章，魏源以此章自為其第三十五章。全章十句：首三句分列上士、中士、下士聞道之異；次言不笑不足以為道；次引建言十二事，明道與物反；末言道隱無名、善貸且成。河上公以上士自勤苦竭力而行，中士治身治國而欣存、見財色而復亡，下士貪狠多欲、見道柔弱質樸而大笑；不為下士所笑不足名道；建言即設言，明道之人若闇昧、進道者若退不及、夷道者不自別殊若多比類；上德若深谷、大白若汙辱、廣德若愚頑不足、建德若偷引空虛、質真若五色有渝；大方無委曲廉隅、大器如九鼎瑚璉不可卒成、大音如雷霆待時、大象質樸無形容；道潛隱無能指名；道善稟貸人精氣且成就之。王弼以有志釋勤行，建立釋建言；明道光而不耀，進道後其身而身先、外其身而身存，夷道因物之性、不執平以割物；上德不德其德、無所懷，大白知其白守其黑，廣德不盈、廓然無形，建德因物自然、不立不施，質真不矜其真；大方方而不割，大器成天下不持全別故必晚成，大音有聲則有分、分則不能統眾，大象有形則有分、象而形者非大象；道隱無名而物以之成，貸足以永終其德、成不加機匠之裁。成玄英以上機之士一聞至道即悟萬法皆空、勤苦修學而無疑怠；中機照理不明、斂情則得空心、涉塵則滯有境；下機根性愚鈍、聞至言宏博而誹謗撫掌；建言建在下文；明道晦迹同俗、進道內修外若退、夷道知眾生同體而等差一類；上德包容如空谷、大白和光同塵若污辱、廣德內智有餘外若不足、建德藏名隱迹如偷竊、質真寂動真應而若渝；大方因循順物不立隅角、大器累劫修研方致虛極、大音寂乎無聲、大象象而無形；道隱窈冥非名言所詮；善貸俯救眾生、借善力亭毒群品。唐玄宗御注以了悟故勤行、中士可上可下故疑、下士迷而不信故笑、不為下士所笑不足為玄妙至道；御疏以上智深識洞鑒、中庸明昧未分、下士識不及理，至道幽玄反常情故致笑；建言所以釋三士；明道以昧養明、進道功名日損、夷道坦然平易而外若絲之有纇；上德虚緣容物、大白純潔含垢、廣德大成執謙、建德立功不衒、質真淳一和光；大方不立圭角、大器積功漸證、大音待感而應、大象隨感應形；道隱不彰功用；善貸資貸萬物且成熟之。嚴遵以物有高下、氣有短長，鶉鷃、鴻鵠、鸞鳳各有其志，三士取舍殊方；建言言道之難知，非庸庸者所能聞；聖人之道深微浩遠、無有形象，故進道若退、夷道若纇、德如溪谷、大白青青、盛德若不足、建德若偷、質真若渝、大方不矩、大器晚成、大音希聲、大象無形，道盛無號、德豐無謚；道之為化，始於無、終於末，貸於不貸而萬物成。李榮以信道彌篤、強行有志為勤行，素絲無恒、隨好惡而異心為中士，心迷得失、識淺不識深為下士，道深甚奧、笑不足彰道之清遠；建言因物情不一而設教；明道智周而光不耀、進道大成若缺、夷道和光同塵；上德無不容、大白粗而不穢、廣德大滿若沖、建德潛行密被、質真忘死生合變化；大方至道無形、大器積習生常、大音鴻鐘應節、大象無形道隱無名；善貸布氣施化、為而不恃。陸希聲以知微知彰、處道器之間、知彰不知微分三士；道微妙玄通，不為下士所非笑不足為真精之道；十二事皆名實相反。呂惠卿以真聞、未審、不信分三士，以情求道則笑；明道冥中獨見曉、夷道和是非休天均、進道日損以至於無為，以下十二事皆名實相反，唯道善貸且成。蘇轍以道非形聲，不先知萬物之妄則未免不信；上士了然見之而勤行服膺，中士存亡出沒而疑，下士荒唐謬悠而笑；建言為古之立言者有是說；十二事皆道之見於事，而道之大全隱於無名，推其有餘以貸不足。吳澄以道與物反、識之者鮮，惟上士能勤行，中士不及、下士無識而笑；建言起下十二事，皆動而相反；葆光用晦、寧後毋前、若絲有類而不勻，正所以為明、進、平；若谷、若辱、若不足、若偷、若渝、無隅、晚成、希聲、無形，皆相反以成其大；道隱無名乃能徧付萬物而無虧缺。憨山以道出常情，非下愚小智所知；上根志與道合、身體力行，中人且信且疑，下根以為怪而笑；十二句皆古之立言者之辭，老子引以明相反之意；聖人光而不耀、謙自守、心與道合、德無不容、納污含垢、不以為功、潛行密用、貞介而與世浮沉、心如太虛、藏器待時；道隱無名而萬物往資不匱、曲成不遺。魏源以明道三句言體道、上德五句言成德、大方四句廣喻以贊；纇為絲節不平，王弼因物之性、不執平以削物得之；道與物反，故惟上士能信。王夫之以「在牛為牛，在馬為馬」釋類，謂道大似不肖而非馬非牛、亦可馬可牛，何不類之有；衍文謂物與道為體、物即道，日飲於道而究歸未嘗或潤，故欲勤莫致其力、欲行不見其功，昧退辱偷之名非虛加。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》第四十一章，河上公题「同异第四十一」，《玄德纂疏》卷十二、吕惠卿、苏辙题「上士闻道章第四十一」，王弼本无章题；吴澄合第四十至四十二章为其第三十五章，魏源以此章自为其第三十五章。全章十句：首三句分列上士、中士、下士闻道之异；次言不笑不足以为道；次引建言十二事，明道与物反；末言道隐无名、善贷且成。河上公以上士自勤苦竭力而行，中士治身治国而欣存、见财色而复亡，下士贪狠多欲、见道柔弱质朴而大笑；不为下士所笑不足名道；建言即设言，明道之人若暗昧、进道者若退不及、夷道者不自别殊若多比类；上德若深谷、大白若污辱、广德若愚顽不足、建德若偷引空虚、质真若五色有渝；大方无委曲廉隅、大器如九鼎瑚琏不可卒成、大音如雷霆待时、大象质朴无形容；道潜隐无能指名；道善禀贷人精气且成就之。王弼以有志释勤行，建立释建言；明道光而不耀，进道后其身而身先、外其身而身存，夷道因物之性、不执平以割物；上德不德其德、无所怀，大白知其白守其黑，广德不盈、廓然无形，建德因物自然、不立不施，质真不矜其真；大方方而不割，大器成天下不持全别故必晚成，大音有声则有分、分则不能统众，大象有形则有分、象而形者非大象；道隐无名而物以之成，贷足以永终其德、成不加机匠之裁。成玄英以上机之士一闻至道即悟万法皆空、勤苦修学而无疑怠；中机照理不明、敛情则得空心、涉尘则滞有境；下机根性愚钝、闻至言宏博而诽谤抚掌；建言建在下文；明道晦迹同俗、进道内修外若退、夷道知众生同体而等差一类；上德包容如空谷、大白和光同尘若污辱、广德内智有余外若不足、建德藏名隐迹如偷窃、质真寂动真应而若渝；大方因循顺物不立隅角、大器累劫修研方致虚极、大音寂乎无声、大象象而无形；道隐窈冥非名言所诠；善贷俯救众生、借善力亭毒群品。唐玄宗御注以了悟故勤行、中士可上可下故疑、下士迷而不信故笑、不为下士所笑不足为玄妙至道；御疏以上智深识洞鉴、中庸明昧未分、下士识不及理，至道幽玄反常情故致笑；建言所以释三士；明道以昧养明、进道功名日损、夷道坦然平易而外若丝之有颣；上德虚缘容物、大白纯洁含垢、广德大成执谦、建德立功不衒、质真淳一和光；大方不立圭角、大器积功渐证、大音待感而应、大象随感应形；道隐不彰功用；善贷资贷万物且成熟之。严遵以物有高下、气有短长，鹑鷃、鸿鹄、鸾凤各有其志，三士取舍殊方；建言言道之难知，非庸庸者所能闻；圣人之道深微浩远、无有形象，故进道若退、夷道若颣、德如溪谷、大白青青、盛德若不足、建德若偷、质真若渝、大方不矩、大器晚成、大音希声、大象无形，道盛无号、德丰无谥；道之为化，始于无、终于末，贷于不贷而万物成。李荣以信道弥笃、强行有志为勤行，素丝无恒、随好恶而异心为中士，心迷得失、识浅不识深为下士，道深甚奥、笑不足彰道之清远；建言因物情不一而设教；明道智周而光不耀、进道大成若缺、夷道和光同尘；上德无不容、大白粗而不秽、广德大满若冲、建德潜行密被、质真忘死生合变化；大方至道无形、大器积习生常、大音鸿钟应节、大象无形道隐无名；善贷布气施化、为而不恃。陆希声以知微知彰、处道器之间、知彰不知微分三士；道微妙玄通，不为下士所非笑不足为真精之道；十二事皆名实相反。吕惠卿以真闻、未审、不信分三士，以情求道则笑；明道冥中独见晓、夷道和是非休天均、进道日损以至于无为，以下十二事皆名实相反，唯道善贷且成。苏辙以道非形声，不先知万物之妄则未免不信；上士了然见之而勤行服膺，中士存亡出没而疑，下士荒唐谬悠而笑；建言为古之立言者有是说；十二事皆道之见于事，而道之大全隐于无名，推其有余以贷不足。吴澄以道与物反、识之者鲜，惟上士能勤行，中士不及、下士无识而笑；建言起下十二事，皆动而相反；葆光用晦、宁后毋前、若丝有类而不匀，正所以为明、进、平；若谷、若辱、若不足、若偷、若渝、无隅、晚成、希声、无形，皆相反以成其大；道隐无名乃能徧付万物而无亏缺。憨山以道出常情，非下愚小智所知；上根志与道合、身体力行，中人且信且疑，下根以为怪而笑；十二句皆古之立言者之辞，老子引以明相反之意；圣人光而不耀、谦自守、心与道合、德无不容、纳污含垢、不以为功、潜行密用、贞介而与世浮沉、心如太虚、藏器待时；道隐无名而万物往资不匮、曲成不遗。魏源以明道三句言体道、上德五句言成德、大方四句广喻以赞；颣为丝节不平，王弼因物之性、不执平以削物得之；道与物反，故惟上士能信。王夫之以「在牛为牛，在马为马」释类，谓道大似不肖而非马非牛、亦可马可牛，何不类之有；衍文谓物与道为体、物即道，日饮于道而究归未尝或润，故欲勤莫致其力、欲行不见其功，昧退辱偷之名非虚加。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": "41", "order": 41, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以上士、中士、下士聞道之勤行、若存若亡、大笑發端，次以「不笑不足以為道」點出道與常情相反，次引建言十二事：明道若昧、進道若退、夷道若纇、上德若谷、大白若辱、廣德若不足、建德若偷、質真若渝、大方無隅、大器晚成、大音希聲、大象無形，末以「道隱無名，夫唯道，善貸且成」收束。十三家注疏並觀：河上公以上士自勤苦竭力、中士治身治國而欣存見財色而復亡、下士貪狠多欲而大笑，建言即設言，十二事就治身治國立說，道潛隱無能指名而善稟貸人精氣、成就之；王弼以有志釋勤行、建立釋建言，明道光而不耀、進道後其身而身先、夷道因物之性不執平以割物，上德不德其德、大白知其白守其黑、廣德不盈、建德因物自然、質真不矜其真，大方方而不割、大器成天下不持全別故必晚成、大音有聲則有分、大象有形則有分，道隱無名而物以之成，貸足以永終其德、成不加機匠之裁；成玄英以上機一聞即悟萬法皆空、中機照理不明斂情則空涉塵則滯、下機根性愚鈍而誹謗，明道晦迹同俗、進道內修外若退、夷道眾生同體而等差一類，上德包容如空谷、大白和光同塵、廣德內智有餘外若不足、建德藏名隱迹、質真寂動真應而若渝，大方因循順物、大器累劫修研、大音寂乎無聲、大象象而無形，道隱窈冥非名言所詮，善貸俯救眾生、借善力亭毒群品；唐玄宗御注以了悟、可上可下、迷而不信分三士，御疏以上智深識洞鑒、中庸明昧未分、下士識不及理，並以章甫致賤於越人、和璞見遺於楚國為喻，明道以昧養明、進道功名日損、夷道坦然平易而外若絲之有纇，上德虛緣容物、大白純潔含垢、廣德大成執謙、建德立功不衒、質真淳一和光，大方不立圭角、大器積功漸證、大音待感而應、大象隨感應形，道隱不彰功用，善貸資貸萬物且成熟之；嚴遵以物有高下、氣有短長，鶉鷃、鴻鵠、鸞鳳各樂其志，聖人之道深微浩遠、無有形象，故進道若退、夷道若纇、德如溪谷、大白青青、盛德若不足、建德若偷、質真若渝、大方不矩、大器晚成、大音希聲、大象無形，道盛無號、德豐無謚，道之為化始於無終於末、貸於不貸而萬物成；李榮以信道彌篤為勤行、素絲無恒為中士、心迷得失為下士，明道智周而光不耀、進道大成若缺、夷道和光同塵，上德無不容、大白粗而不穢、廣德大滿若沖、建德潛行密被、質真忘死生合變化，大方至道無形、大器積習生常、大音鴻鐘應節、大象無形，善貸布氣施化、為而不恃；陸希聲以知微知彰、處道器之間、知彰不知微分三士，十二事皆名實相反；呂惠卿以真聞、未審、不信分三士，以情求道則笑，明道冥中獨見曉、夷道和是非休天均、進道日損以至於無為，道既以為人己愈有、既以與人己愈多，故善貸且成；蘇轍以道非形聲、不先知萬物之妄則未免不信，上士了然見之而勤行、中士存亡出沒而疑、下士荒唐謬悠而笑，十二事皆道之見於事而道之大全隱於無名，推其有餘以貸不足；吳澄以道與物反、識之者鮮，惟上士能勤行，中士不及、下士無識而笑，葆光用晦、寧後毋前、若絲有類而不勻正所以為明進平，若谷若辱若不足若偷若渝無隅晚成希聲無形皆相反以成其大，道隱無名乃能徧付萬物而無虧缺；憨山以道出常情非下愚小智所知，上根志與道合、中人且信且疑、下根以為怪，十二句皆古之立言者之辭，聖人光而不耀、謙自守、心與道合、德無不容、納污含垢、不以為功、潛行密用、貞介而與世浮沉、心如太虛、藏器待時，道隱無名而萬物往資不匱；魏源以明道三句言體道、上德五句言成德、大方四句廣喻以贊，纇為絲節不平而王弼因物之性之說為得，道與物反故惟上士能信；王夫之以「在牛為牛，在馬為馬」釋類，謂道大似不肖而非馬非牛、亦可馬可牛，衍文謂物與道為體、物即道，日飲於道而究歸未嘗或潤，故欲勤莫致其力、欲行不見其功。河上公十注、王弼六注、成玄英六注、唐玄宗御注御疏十二注、嚴遵三注、李榮六注、陸希聲一注、呂惠卿一注、蘇轍六注、吳澄五注、憨山一注、魏源一注、王夫之二注；俞樾《諸子平議》此章未列，故十三家。河上公題「同異第四十一」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「上士聞道章第四十一」，王弼本無章題；吳澄合第四十至四十二章為其第三十五章，魏源以此章自為其第三十五章；王弼《道藏》本正文作「太白若辱」、注云「知其白，守其黑，大白然後乃得」，吳澄作「廣得若不足」，憨山作「質真如渝」，傅奕作「質直若渝」，並見校記。", "summarySimp": "以上士、中士、下士闻道之勤行、若存若亡、大笑发端，次以「不笑不足以为道」点出道与常情相反，次引建言十二事：明道若昧、进道若退、夷道若颣、上德若谷、大白若辱、广德若不足、建德若偷、质真若渝、大方无隅、大器晚成、大音希声、大象无形，末以「道隐无名，夫唯道，善贷且成」收束。十三家注疏并观：河上公以上士自勤苦竭力、中士治身治国而欣存见财色而复亡、下士贪狠多欲而大笑，建言即设言，十二事就治身治国立说，道潜隐无能指名而善禀贷人精气、成就之；王弼以有志释勤行、建立释建言，明道光而不耀、进道后其身而身先、夷道因物之性不执平以割物，上德不德其德、大白知其白守其黑、广德不盈、建德因物自然、质真不矜其真，大方方而不割、大器成天下不持全别故必晚成、大音有声则有分、大象有形则有分，道隐无名而物以之成，贷足以永终其德、成不加机匠之裁；成玄英以上机一闻即悟万法皆空、中机照理不明敛情则空涉尘则滞、下机根性愚钝而诽谤，明道晦迹同俗、进道内修外若退、夷道众生同体而等差一类，上德包容如空谷、大白和光同尘、广德内智有余外若不足、建德藏名隐迹、质真寂动真应而若渝，大方因循顺物、大器累劫修研、大音寂乎无声、大象象而无形，道隐窈冥非名言所诠，善贷俯救众生、借善力亭毒群品；唐玄宗御注以了悟、可上可下、迷而不信分三士，御疏以上智深识洞鉴、中庸明昧未分、下士识不及理，并以章甫致贱于越人、和璞见遗于楚国为喻，明道以昧养明、进道功名日损、夷道坦然平易而外若丝之有颣，上德虚缘容物、大白纯洁含垢、广德大成执谦、建德立功不衒、质真淳一和光，大方不立圭角、大器积功渐证、大音待感而应、大象随感应形，道隐不彰功用，善贷资贷万物且成熟之；严遵以物有高下、气有短长，鹑鷃、鸿鹄、鸾凤各乐其志，圣人之道深微浩远、无有形象，故进道若退、夷道若颣、德如溪谷、大白青青、盛德若不足、建德若偷、质真若渝、大方不矩、大器晚成、大音希声、大象无形，道盛无号、德丰无谥，道之为化始于无终于末、贷于不贷而万物成；李荣以信道弥笃为勤行、素丝无恒为中士、心迷得失为下士，明道智周而光不耀、进道大成若缺、夷道和光同尘，上德无不容、大白粗而不秽、广德大满若冲、建德潜行密被、质真忘死生合变化，大方至道无形、大器积习生常、大音鸿钟应节、大象无形，善贷布气施化、为而不恃；陆希声以知微知彰、处道器之间、知彰不知微分三士，十二事皆名实相反；吕惠卿以真闻、未审、不信分三士，以情求道则笑，明道冥中独见晓、夷道和是非休天均、进道日损以至于无为，道既以为人己愈有、既以与人己愈多，故善贷且成；苏辙以道非形声、不先知万物之妄则未免不信，上士了然见之而勤行、中士存亡出没而疑、下士荒唐谬悠而笑，十二事皆道之见于事而道之大全隐于无名，推其有余以贷不足；吴澄以道与物反、识之者鲜，惟上士能勤行，中士不及、下士无识而笑，葆光用晦、宁后毋前、若丝有类而不匀正所以为明进平，若谷若辱若不足若偷若渝无隅晚成希声无形皆相反以成其大，道隐无名乃能徧付万物而无亏缺；憨山以道出常情非下愚小智所知，上根志与道合、中人且信且疑、下根以为怪，十二句皆古之立言者之辞，圣人光而不耀、谦自守、心与道合、德无不容、纳污含垢、不以为功、潜行密用、贞介而与世浮沉、心如太虚、藏器待时，道隐无名而万物往资不匮；魏源以明道三句言体道、上德五句言成德、大方四句广喻以赞，颣为丝节不平而王弼因物之性之说为得，道与物反故惟上士能信；王夫之以「在牛为牛，在马为马」释类，谓道大似不肖而非马非牛、亦可马可牛，衍文谓物与道为体、物即道，日饮于道而究归未尝或润，故欲勤莫致其力、欲行不见其功。河上公十注、王弼六注、成玄英六注、唐玄宗御注御疏十二注、严遵三注、李荣六注、陆希声一注、吕惠卿一注、苏辙六注、吴澄五注、憨山一注、魏源一注、王夫之二注；俞樾《诸子平议》此章未列，故十三家。河上公题「同异第四十一」，《玄德纂疏》卷十二、吕惠卿、苏辙题「上士闻道章第四十一」，王弼本无章题；吴澄合第四十至四十二章为其第三十五章，魏源以此章自为其第三十五章；王弼《道藏》本正文作「太白若辱」、注云「知其白，守其黑，大白然后乃得」，吴澄作「广得若不足」，憨山作「质真如渝」，傅奕作「质直若渝」，并见校记。", "dataFile": "data/chapters/laozi-41.json", "relationsFile": "data/commentary-relations-laozi-41.json", "url": "/laozi/41/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第四十一" }, "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》卷十二所引", "punctuation": "數字轉錄所附現代標點，本站僅作閱讀輔助，尚未逐字復核原刻", "digital": "中華典藏網、識典古籍、大道家園公開轉錄、Kanripo 漢籍全文資料庫（僅作文字底本）", "caution": "王弼底本作「上士聞道，勤而行之，中士聞道，若存若亡，下士聞道，大笑之，不笑不足以為道，故建言有之，明道若昧，進道若退，夷道若纇，上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝，大方無隅，大器晚成，大音希聲，大象無形，道隱無名，夫唯道，善貸且成」；河上公題「同異第四十一」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「上士聞道章第四十一」，王弼本無章題；吳澄合第四十至四十二章為其第三十五章，魏源以此章自為其第三十五章。諸本異文：王弼、嚴遵、吳澄作「夷道若纇」，河上公、成玄英、李榮、唐玄宗、陸希聲、蘇轍、呂惠卿、憨山作「夷道若類」；王弼《道藏》本正文作「太白若辱」，注云「知其白，守其黑，大白然後乃得」，諸本並作「大白若辱」；吳澄作「廣得若不足」；憨山作「質真如渝」，傅奕作「質直若渝」；成玄英云「上德若谷」一本作「上德若俗」；王夫之「大白若辱」在「質真若渝」之後；魏源底本轉錄「道隱無名」作「道德無名」；傅奕「建言有之」下有「曰」字、「大音」作「大言」。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》卷十二所引", "punctuationSimp": "数字转录所附现代标点，本站仅作阅读辅助，尚未逐字复核原刻", "digitalSimp": "中华典藏网、识典古籍、大道家园公开转录、Kanripo 汉籍全文资料库（仅作文字底本）", "cautionSimp": "王弼底本作「上士闻道，勤而行之，中士闻道，若存若亡，下士闻道，大笑之，不笑不足以为道，故建言有之，明道若昧，进道若退，夷道若颣，上德若谷，大白若辱，广德若不足，建德若偷，质真若渝，大方无隅，大器晚成，大音希声，大象无形，道隐无名，夫唯道，善贷且成」；河上公题「同异第四十一」，《玄德纂疏》卷十二、吕惠卿、苏辙题「上士闻道章第四十一」，王弼本无章题；吴澄合第四十至四十二章为其第三十五章，魏源以此章自为其第三十五章。诸本异文：王弼、严遵、吴澄作「夷道若颣」，河上公、成玄英、李荣、唐玄宗、陆希声、苏辙、吕惠卿、憨山作「夷道若类」；王弼《道藏》本正文作「太白若辱」，注云「知其白，守其黑，大白然后乃得」，诸本并作「大白若辱」；吴澄作「广得若不足」；憨山作「质真如渝」，傅奕作「质直若渝」；成玄英云「上德若谷」一本作「上德若俗」；王夫之「大白若辱」在「质真若渝」之后；魏源底本转录「道隐无名」作「道德无名」；傅奕「建言有之」下有「曰」字、「大音」作「大言」。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": 10, "commentaries": 60, "charNotes": 19, "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「同異第四十一」，以上士自勤苦竭力、中士治身治國而欣存、見財色而復亡、下士貪狠多欲而大笑，分三士之異；建言即設言；明道若闇昧、進道若退不及、夷道不自別殊、上德若深谷、大白若汙辱、廣德若愚頑不足、建德若偷引空虛、質真若五色有渝；大方無廉隅、大器如九鼎瑚璉不可卒成、大音如雷霆待時、大象質樸無形容；道潛隱無能指名，而善稟貸人精氣且成就之。此章據《玄德纂疏》卷十二所引。", "count": 10, "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「同异第四十一」，以上士自勤苦竭力、中士治身治国而欣存、见财色而复亡、下士贪狠多欲而大笑，分三士之异；建言即设言；明道若暗昧、进道若退不及、夷道不自别殊、上德若深谷、大白若污辱、广德若愚顽不足、建德若偷引空虚、质真若五色有渝；大方无廉隅、大器如九鼎瑚琏不可卒成、大音如雷霆待时、大象质朴无形容；道潜隐无能指名，而善禀贷人精气且成就之。此章据《玄德纂疏》卷十二所引。", "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；此章注僅於「勤而行之」下出「有志也」，餘二士無注；建立釋建言；明道光而不耀，進道後其身而身先、外其身而身存，夷道因物之性、不執平以割物；上德不德其德、無所懷，大白知其白守其黑，廣德不盈廓然無形，建德因物自然、不立不施，質真不矜其真；大方方而不割，大器成天下不持全別故必晚成，大音有聲則有分、分則不能統眾，大象有形則有分；道隱無名而物以之成，貸足以永終其德、成不加機匠之裁。此章注據《道藏》本王弼《老子注》。", "count": 6, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末为宗；此章注仅于「勤而行之」下出「有志也」，余二士无注；建立释建言；明道光而不耀，进道后其身而身先、外其身而身存，夷道因物之性、不执平以割物；上德不德其德、无所怀，大白知其白守其黑，广德不盈廓然无形，建德因物自然、不立不施，质真不矜其真；大方方而不割，大器成天下不持全别故必晚成，大音有声则有分、分则不能统众，大象有形则有分；道隐无名而物以之成，贷足以永终其德、成不加机匠之裁。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》卷十二存義疏，以上機智慧聰達、一聞至道即悟萬法皆空、勤苦修學而無疑怠；中機照理不明，斂情歸道則得空心，纔涉世塵即滯於有境；下機根性愚鈍，聞至言宏博而誹謗撫掌；建言建在下文；明道晦迹同俗、進道內修外若退、夷道知眾生同體而等差一類；上德包容如空谷、大白和光同塵若污辱、廣德內智有餘外若不足、建德藏名隱迹如偷竊、質真寂動真應而若渝；大方因循順物不立隅角、大器累劫修研方致虛極、大音寂乎無聲、大象象而無形；道隱窈冥非名言所詮；善貸俯救眾生、借善力亭毒群品。", "count": 6, "nameSimp": "成玄英疏", "workSimp": "老子道德经义疏", "authorSimp": "成玄英", "eraSimp": "唐", "yearsSimp": "约 608–669", "descSimp": "以重玄双遣为宗；此章《玄德纂疏》卷十二存义疏，以上机智慧聪达、一闻至道即悟万法皆空、勤苦修学而无疑怠；中机照理不明，敛情归道则得空心，才涉世尘即滞于有境；下机根性愚钝，闻至言宏博而诽谤抚掌；建言建在下文；明道晦迹同俗、进道内修外若退、夷道知众生同体而等差一类；上德包容如空谷、大白和光同尘若污辱、广德内智有余外若不足、建德藏名隐迹如偷窃、质真寂动真应而若渝；大方因循顺物不立隅角、大器累劫修研方致虚极、大音寂乎无声、大象象而无形；道隐窈冥非名言所诠；善贷俯救众生、借善力亭毒群品。", "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；御注以了悟故勤行、中士可上可下故疑、下士迷而不信故笑，不為下士所笑不足為玄妙至道；建言明三士於道不同；上士勤行於明若昧、於進若退、於夷若纇；上德虚緣容物、大白純潔含垢、廣德大成執謙、建德立功不衒、質真淳一和光；大方不立圭角、大器且無近功、大音不飾小說、大象能應萬類；道隱不彰功用；善貸以沖和妙用資貸萬物且成熟之。御疏以反俗順道、以昧養明、功名日損、坦然平易而外若絲之有纇，逐句疏解，並引《史記》「良賈深藏若虛」。此章據《玄德纂疏》卷十二所引御注御疏。", "count": 12, "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；御注以了悟故勤行、中士可上可下故疑、下士迷而不信故笑，不为下士所笑不足为玄妙至道；建言明三士于道不同；上士勤行于明若昧、于进若退、于夷若颣；上德虚缘容物、大白纯洁含垢、广德大成执谦、建德立功不衒、质真淳一和光；大方不立圭角、大器且无近功、大音不饰小说、大象能应万类；道隐不彰功用；善贷以冲和妙用资贷万物且成熟之。御疏以反俗顺道、以昧养明、功名日损、坦然平易而外若丝之有颣，逐句疏解，并引《史记》「良贾深藏若虚」。此章据《玄德纂疏》卷十二所引御注御疏。", "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》本卷七，嚴遵本無章題，此章自為一篇；以物有高下、氣有短長，鶉鷃、鴻鵠、鸞鳳各樂其志，三士取舍殊方；建言言道之難知、非庸庸者所能聞；聖人之道深微浩遠、無有形象，故進道若退、夷道若纇、德如溪谷、大白青青、盛德若不足、建德若偷、質真若渝、大方不矩、大器晚成、大音希聲、大象無形；道之為化，始於無、終於末，貸於不貸而萬物成。", "count": 3, "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》本卷七，严遵本无章题，此章自为一篇；以物有高下、气有短长，鹑鷃、鸿鹄、鸾凤各乐其志，三士取舍殊方；建言言道之难知、非庸庸者所能闻；圣人之道深微浩远、无有形象，故进道若退、夷道若颣、德如溪谷、大白青青、盛德若不足、建德若偷、质真若渝、大方不矩、大器晚成、大音希声、大象无形；道之为化，始于无、终于末，贷于不贷而万物成。", "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》卷十二存注，以信道彌篤、強行有志為勤行，素絲無恒、隨好惡而異心為中士，心迷得失、識淺不識深為下士；道深甚奧，笑不足彰道之清遠；建言因物情不一而設教；明道智周而光不耀、進道大成若缺、夷道和光同塵；上德無不容、大白粗而不穢、廣德大滿若沖、建德潛行密被、質真忘死生合變化；大方至道無形、大器積習生常、大音鴻鐘應節、大象無形道隱無名；善貸布氣施化、為而不恃。", "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》卷十二存注，以信道弥笃、强行有志为勤行，素丝无恒、随好恶而异心为中士，心迷得失、识浅不识深为下士；道深甚奥，笑不足彰道之清远；建言因物情不一而设教；明道智周而光不耀、进道大成若缺、夷道和光同尘；上德无不容、大白粗而不秽、广德大满若冲、建德潜行密被、质真忘死生合变化；大方至道无形、大器积习生常、大音鸿钟应节、大象无形道隐无名；善贷布气施化、为而不恃。", "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，以知微知彰、處道器之間、知彰而不知微分三士；道微妙玄通、深不可識，不為下士所非笑則不足為真精之道；體道者與日月合明而其光不耀、與天地合易簡而其用不可為典要、與四時合運行而其動必反於玄妙；十二事皆名實相反；善濟貸於萬物而不責其報，故萬物受其生成而不知其德。", "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，以知微知彰、处道器之间、知彰而不知微分三士；道微妙玄通、深不可识，不为下士所非笑则不足为真精之道；体道者与日月合明而其光不耀、与天地合易简而其用不可为典要、与四时合运行而其动必反于玄妙；十二事皆名实相反；善济贷于万物而不责其报，故万物受其生成而不知其德。", "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，以真聞、未審、不信分三士；以情求道而不得，故下士大笑；明道冥中獨見曉、夷道和是非而休天均、進道日損以至於無為；以下十二事皆名與實常若相反，故道隱於無名；唯道既以為人己愈有、既以與人己愈多，生畜長育成熟養覆莫非道，故曰善貸且成。", "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，以真闻、未审、不信分三士；以情求道而不得，故下士大笑；明道冥中独见晓、夷道和是非而休天均、进道日损以至于无为；以下十二事皆名与实常若相反，故道隐于无名；唯道既以为人己愈有、既以与人己愈多，生畜长育成熟养覆莫非道，故曰善贷且成。", "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，以道非形不可見、非聲不可聞，不先知萬物之妄則未免不信；上士了然見之而勤行服膺，中士與之存亡出沒而疑，下士以為荒唐謬悠而笑；建言為古之立言者有是說而老子取之；十二事皆道之見於事，而道之大全隱於無名，推其有餘以貸不足，物之賴之以成者如此。", "count": 6, "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，以道非形不可见、非声不可闻，不先知万物之妄则未免不信；上士了然见之而勤行服膺，中士与之存亡出没而疑，下士以为荒唐谬悠而笑；建言为古之立言者有是说而老子取之；十二事皆道之见于事，而道之大全隐于无名，推其有余以贷不足，物之赖之以成者如此。", "shortSimp": "苏解" }, { "id": "wucheng", "name": "吳澄道德真經注", "short": "吳注", "author": "吳澄", "work": "道德真經注", "era": "元", "years": "1249–1333", "color": "#5a6a3a", "desc": "此章與第四十、四十二章合為其第三十五章；以道與物反、識之者鮮，惟上士有識能勤行，中士識不及而若存若亡，下士無識而笑；建言起下十二事，皆動而相反；葆光用晦、寧後毋前、若絲有類而不勻，正所以為明、進、平；若谷、若辱、若不足、若偷、若渝、無隅、晚成、希聲、無形，皆相反以成其大；道隱於無名，乃能徧付萬物而無虧缺。", "count": 5, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章与第四十、四十二章合为其第三十五章；以道与物反、识之者鲜，惟上士有识能勤行，中士识不及而若存若亡，下士无识而笑；建言起下十二事，皆动而相反；葆光用晦、宁后毋前、若丝有类而不匀，正所以为明、进、平；若谷、若辱、若不足、若偷、若渝、无隅、晚成、希声、无形，皆相反以成其大；道隐于无名，乃能徧付万物而无亏缺。", "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，以道出常情、非下愚小智所知；上根志與道合、身體力行，中人且信且疑，下根以為怪而笑；十二句皆古之立言者之辭，老子引以明相反之意；聖人光而不耀、謙自守、心與道合、德無不容、納污含垢、不以為功、潛行密用、貞介而與世浮沉、心如太虛、藏器待時；道隱無名而萬物往資不匱、曲成不遺，故曰善貸且成。", "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，以道出常情、非下愚小智所知；上根志与道合、身体力行，中人且信且疑，下根以为怪而笑；十二句皆古之立言者之辞，老子引以明相反之意；圣人光而不耀、谦自守、心与道合、德无不容、纳污含垢、不以为功、潜行密用、贞介而与世浮沉、心如太虚、藏器待时；道隐无名而万物往资不匮、曲成不遗，故曰善贷且成。", "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；此章自為其第三十五章，以明道三句言體道、上德五句言成德、大方四句廣喻以贊；纇為絲節不平，王弼因物之性、不執平以削物之說得之；道與物反，故惟上士能信；並校「廣德」吳澄作「廣得」、「偷」讀如輸與隅渝為韻、傅奕「大音」作「大言」。", "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；此章自为其第三十五章，以明道三句言体道、上德五句言成德、大方四句广喻以赞；颣为丝节不平，王弼因物之性、不执平以削物之说得之；道与物反，故惟上士能信；并校「广德」吴澄作「广得」、「偷」读如输与隅渝为韵、傅奕「大音」作「大言」。", "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「在牛為牛，在馬為馬」釋夷道若類，謂道大似不肖而非馬非牛、亦可馬可牛；衍文謂物與道為體、物即道，日飲於道而究歸於未嘗或潤，日燭於道而要反於未之有明；無潤無明乃物之小成，不耀不流乃道用自極；欲勤而莫致其力、欲行而不見其功，唯受昧退辱偷之名而不辭者，乃可謂上士。", "count": 2, "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「在牛为牛，在马为马」释夷道若类，谓道大似不肖而非马非牛、亦可马可牛；衍文谓物与道为体、物即道，日饮于道而究归于未尝或润，日烛于道而要反于未之有明；无润无明乃物之小成，不耀不流乃道用自极；欲勤而莫致其力、欲行而不见其功，唯受昧退辱偷之名而不辞者，乃可谓上士。", "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": 10, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "上士聞道，勤而行之。", "textSimp": "上士闻道，勤而行之。", "translation": "上等资质的人听闻道，就勤勉地去实行。", "translationTrad": "上等資質的人聽聞道，就勤勉地去實行。", "noteIds": [ "c001", "c011", "c017", "c023", "c024", "c035", "c038", "c044", "c045", "c046", "c052", "c057", "c058", "c060" ], "noteCount": 14, "charNoteIds": [ "n001" ], "key": "laozi-41:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "中士聞道，若存若亡。", "textSimp": "中士闻道，若存若亡。", "translation": "中等资质的人听闻道，时而记在心里，时而又忘掉了。", "translationTrad": "中等資質的人聽聞道，時而記在心裡，時而又忘掉了。", "noteIds": [ "c002", "c017", "c023", "c024", "c035", "c038", "c044", "c045", "c046", "c052", "c057", "c058", "c060" ], "noteCount": 13, "charNoteIds": [ "n002" ], "key": "laozi-41:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "下士聞道，大笑之。", "textSimp": "下士闻道，大笑之。", "translation": "下等资质的人听闻道，放声大笑。", "translationTrad": "下等資質的人聽聞道，放聲大笑。", "noteIds": [ "c003", "c017", "c023", "c024", "c035", "c038", "c044", "c045", "c046", "c052", "c057", "c058", "c060" ], "noteCount": 13, "charNoteIds": [ "n003" ], "key": "laozi-41:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "不笑不足以為道。", "textSimp": "不笑不足以为道。", "translation": "不被他们嘲笑，就不足以成为道。", "translationTrad": "不被他們嘲笑，就不足以成為道。", "noteIds": [ "c004", "c017", "c023", "c024", "c035", "c038", "c044", "c045", "c046", "c052", "c057", "c058", "c060" ], "noteCount": 13, "charNoteIds": [ "n004" ], "key": "laozi-41:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "故建言有之。", "textSimp": "故建言有之。", "translation": "所以古来立言的人有这样的话。", "translationTrad": "所以古來立言的人有這樣的話。", "noteIds": [ "c005", "c012", "c018", "c025", "c026", "c036", "c039", "c044", "c045", "c047", "c053", "c057", "c058", "c060" ], "noteCount": 14, "charNoteIds": [ "n005" ], "key": "laozi-41:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "明道若昧，進道若退，夷道若纇。", "textSimp": "明道若昧，进道若退，夷道若颣。", "translation": "明白道的人像是昏昧，前进于道的人像是退后，平坦的道像是崎岖不平。", "translationTrad": "明白道的人像是昏昧，前進於道的人像是退後，平坦的道像是崎嶇不平。", "noteIds": [ "c006", "c013", "c019", "c027", "c028", "c036", "c040", "c044", "c045", "c048", "c054", "c057", "c058", "c059", "c060" ], "noteCount": 15, "charNoteIds": [ "n006", "n007", "n008" ], "key": "laozi-41:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝。", "textSimp": "上德若谷，大白若辱，广德若不足，建德若偷，质真若渝。", "translation": "崇高的德像空谷一样能容，最洁白的德像蒙受污辱，广大的德像有所不足，建树的德像偷窃般隐藏，质朴纯真像会变改。", "translationTrad": "崇高的德像空谷一樣能容，最潔白的德像蒙受污辱，廣大的德像有所不足，建樹的德像偷竊般隱藏，質樸純真像會變改。", "noteIds": [ "c007", "c014", "c020", "c029", "c030", "c036", "c041", "c044", "c045", "c049", "c055", "c057", "c058", "c060" ], "noteCount": 14, "charNoteIds": [ "n009", "n010", "n011", "n012", "n013" ], "key": "laozi-41:s007", "n": 7 }, { "id": "s008", "paragraph": 1, "text": "大方無隅，大器晚成，大音希聲，大象無形。", "textSimp": "大方无隅，大器晚成，大音希声，大象无形。", "translation": "最大的方正没有棱角，最大的器物最后才完成，最大的声音听不到声响，最大的形象没有形迹。", "translationTrad": "最大的方正沒有稜角，最大的器物最後才完成，最大的聲音聽不到聲響，最大的形象沒有形跡。", "noteIds": [ "c008", "c015", "c021", "c031", "c032", "c036", "c042", "c044", "c045", "c050", "c055", "c057", "c058", "c060" ], "noteCount": 14, "charNoteIds": [ "n014", "n015", "n016", "n017" ], "key": "laozi-41:s008", "n": 8 }, { "id": "s009", "paragraph": 1, "text": "道隱無名。", "textSimp": "道隐无名。", "translation": "道隐藏起来，没有名称。", "translationTrad": "道隱藏起來，沒有名稱。", "noteIds": [ "c009", "c016", "c022", "c033", "c034", "c036", "c042", "c044", "c045", "c051", "c056", "c057", "c058", "c060" ], "noteCount": 14, "charNoteIds": [ "n018" ], "key": "laozi-41:s009", "n": 9 }, { "id": "s010", "paragraph": 1, "text": "夫唯道，善貸且成。", "textSimp": "夫唯道，善贷且成。", "translation": "只有道，善于施与万物而又成全万物。", "translationTrad": "只有道，善於施與萬物而又成全萬物。", "noteIds": [ "c010", "c016", "c022", "c033", "c034", "c037", "c043", "c044", "c045", "c051", "c056", "c057", "c058", "c060" ], "noteCount": 14, "charNoteIds": [ "n019" ], "key": "laozi-41:s010", "n": 10 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "上士聞道，勤而行之", "kind": "note", "text": "上士聞道，自勤苦竭力而行之。", "authorNote": "河上公此章注據《玄德纂疏》卷十二所引；河上公題「同異第四十一」。本章音注：貸，吐代反。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "上士闻道，自勤苦竭力而行之。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）（河上公此章注據《玄德纂疏》卷十二所引；河上公題「同異第四十一」。本章音注：貸，吐代反。）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "authorNoteSimp": "河上公此章注据《玄德纂疏》卷十二所引；河上公题「同异第四十一」。本章音注：贷，吐代反。", "lemmaSimp": "上士闻道，勤而行之" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "中士聞道，若存若亡", "kind": "note", "text": "中士聞道，治身以長存，治國以太平，欣然而存之；退見財色榮譽，或於情欲而復亡之也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "中士闻道，治身以长存，治国以太平，欣然而存之；退见财色荣誉，或于情欲而复亡之也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "中士闻道，若存若亡" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "下士聞道，大笑之", "kind": "note", "text": "下士貪狠多欲，見道柔弱謂之恐懼，見道質樸謂之鄙陋，故大笑之也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "下士贪狠多欲，见道柔弱谓之恐惧，见道质朴谓之鄙陋，故大笑之也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "下士闻道，大笑之" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "不笑不足以為道", "kind": "note", "text": "不為下士所笑，不足以名為道。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "不为下士所笑，不足以名为道。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "不笑不足以为道" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "故建言有之", "kind": "note", "text": "建設也；設言已有道，當如下句。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "建设也；设言已有道，当如下句。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "故建言有之" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "明道若昧，進道若退，夷道若纇", "kind": "note", "text": "明道之人若闇昧，無所見也。進取道者若退不及也。夷，平也；大道之人不自別殊，若多比類也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "明道之人若暗昧，无所见也。进取道者若退不及也。夷，平也；大道之人不自别殊，若多比类也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "明道若昧，进道若退，夷道若颣" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝", "kind": "note", "text": "上德之人若深谷，不恥垢濁也。大潔白之人若汙辱，不自彰顯。廣大之人若愚頑不足也。建設道德之人若可偷引使空虛也。質樸之人若五色有渝淺不明也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "上德之人若深谷，不耻垢浊也。大洁白之人若污辱，不自彰显。广大之人若愚顽不足也。建设道德之人若可偷引使空虚也。质朴之人若五色有渝浅不明也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "上德若谷，大白若辱，广德若不足，建德若偷，质真若渝" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s008", "end": "s008" }, "lemma": "大方無隅，大器晚成，大音希聲，大象無形", "kind": "note", "text": "大方正之人無委曲廉隅。大器之人若九鼎瑚璉，不可卒成也。大音猶雷霆待時而動，喻常愛氣希言也。大法象之人質樸無形容。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "大方正之人无委曲廉隅。大器之人若九鼎瑚琏，不可卒成也。大音犹雷霆待时而动，喻常爱气希言也。大法象之人质朴无形容。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "大方无隅，大器晚成，大音希声，大象无形" }, { "id": "c009", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "道隱無名", "kind": "note", "text": "道潛隱，使人無能指名也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "道潜隐，使人无能指名也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "道隐无名" }, { "id": "c010", "block": 0, "source": "heshanggong", "target": { "start": "s010", "end": "s010" }, "lemma": "夫唯道，善貸且成", "kind": "note", "text": "貸，吐代反。成就也。言道善稟貸人精氣，且成就之也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "贷，吐代反。成就也。言道善禀贷人精气，且成就之也。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "夫唯道，善贷且成" }, { "id": "c011", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "上士聞道，勤而行之", "kind": "note", "text": "有志也。", "authorNote": "王弼此章注據《道藏》本；王弼於「勤而行之」下僅出「有志也」三字，中士、下士無注。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "有志也。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼此章注據《道藏》本；王弼於「勤而行之」下僅出「有志也」三字，中士、下士無注。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼此章注据《道藏》本；王弼于「勤而行之」下仅出「有志也」三字，中士、下士无注。", "lemmaSimp": "上士闻道，勤而行之" }, { "id": "c012", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "故建言有之", "kind": "note", "text": "建，猶立也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "建，犹立也。", "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": "故建言有之" }, { "id": "c013", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "明道若昧，進道若退，夷道若纇", "kind": "note", "text": "明道若昧，光而不耀。進道若退，後其身而身先，外其身而身存。夷道若纇，纇，㘨也；大夷之道，因物之性，不執平以割物，其平不見，乃更反若纇㘨也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "明道若昧，光而不耀。进道若退，后其身而身先，外其身而身存。夷道若颣，颣，㘨也；大夷之道，因物之性，不执平以割物，其平不见，乃更反若颣㘨也。", "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": "明道若昧，进道若退，夷道若颣" }, { "id": "c014", "block": 0, "source": "wangbi", "target": { "start": "s007", "end": "s007" }, "lemma": "上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝", "kind": "note", "text": "上德若谷，不德其德，無所懷也。太白若辱，知其白，守其黑，大白然後乃得。廣德若不足，廣德不盈，廓然無形，不可滿也。建德若偷，偷，匹也；建德者因物自然，不立不施，故若偷匹。質真若渝，質真者不矜其真，故渝。", "authorNote": "王弼《道藏》本正文此句作「太白若辱」，注云「知其白，守其黑，大白然後乃得」。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "上德若谷，不德其德，无所怀也。太白若辱，知其白，守其黑，大白然后乃得。广德若不足，广德不盈，廓然无形，不可满也。建德若偷，偷，匹也；建德者因物自然，不立不施，故若偷匹。质真若渝，质真者不矜其真，故渝。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼《道藏》本正文此句作「太白若辱」，注云「知其白，守其黑，大白然後乃得」。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼《道藏》本正文此句作「太白若辱」，注云「知其白，守其黑，大白然后乃得」。", "lemmaSimp": "上德若谷，大白若辱，广德若不足，建德若偷，质真若渝" }, { "id": "c015", "block": 0, "source": "wangbi", "target": { "start": "s008", "end": "s008" }, "lemma": "大方無隅，大器晚成，大音希聲，大象無形", "kind": "note", "text": "大方無隅，方而不割，故無隅也。大器晚成，大器成天下，不持全別，故必晚成也。大音希聲，聽之不聞名曰希，不可得聞之音也；有聲則有分，有分則不宮而商矣，分則不能統眾，故有聲者非大音也。大象無形，有形則有分，有分者不溫則炎，不炎則寒，故象而形者非大象。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "大方无隅，方而不割，故无隅也。大器晚成，大器成天下，不持全别，故必晚成也。大音希声，听之不闻名曰希，不可得闻之音也；有声则有分，有分则不宫而商矣，分则不能统众，故有声者非大音也。大象无形，有形则有分，有分者不温则炎，不炎则寒，故象而形者非大象。", "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": "大方无隅，大器晚成，大音希声，大象无形" }, { "id": "c016", "block": 0, "source": "wangbi", "target": { "start": "s009", "end": "s010" }, "lemma": "道隱無名，夫唯道善貸且成", "kind": "note", "text": "凡此諸善，皆是道之所成也。在象則為大象，而大象無形；在音則為大音，而大音希聲。物以之成而不見其成形，故隱而無名也。貸之非唯供其乏而已，一貸之則足以永終其德，故曰善貸也。成之不加機匠之裁，無物而不濟其形，故曰善成。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "凡此诸善，皆是道之所成也。在象则为大象，而大象无形；在音则为大音，而大音希声。物以之成而不见其成形，故隐而无名也。贷之非唯供其乏而已，一贷之则足以永终其德，故曰善贷也。成之不加机匠之裁，无物而不济其形，故曰善成。", "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": "道隐无名，夫唯道善贷且成" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s004" }, "lemma": "上士聞道……不笑不足以為道", "kind": "note", "text": "上機之士，智慧聰達，一聞至道，即悟萬法皆空，所以勤苦修學，遂無疑怠。中機智闇，照理不明，雖復聞道，未能妙悟；若斂情歸道，即時得空心，纔涉世塵，即滯於有境，與奪不定，故云存亡。下機之人，根性愚鈍，聞真道玄遠、至言宏博，心既不悟，謂為虛誕，遂生誹謗，撫掌笑之。不為凡人所笑，不足稱為聖道。", "authorNote": "成玄英此章義疏據《玄德纂疏》卷十二所引。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "上机之士，智慧聪达，一闻至道，即悟万法皆空，所以勤苦修学，遂无疑怠。中机智暗，照理不明，虽复闻道，未能妙悟；若敛情归道，即时得空心，才涉世尘，即滞于有境，与夺不定，故云存亡。下机之人，根性愚钝，闻真道玄远、至言宏博，心既不悟，谓为虚诞，遂生诽谤，抚掌笑之。不为凡人所笑，不足称为圣道。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）（成玄英此章義疏據《玄德纂疏》卷十二所引。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十二所引）", "authorNoteSimp": "成玄英此章义疏据《玄德纂疏》卷十二所引。", "lemmaSimp": "上士闻道……不笑不足以为道" }, { "id": "c018", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "故建言有之", "kind": "note", "text": "建立也。言上士所行之道，建在下文，有之即明道等文是也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "建立也。言上士所行之道，建在下文，有之即明道等文是也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十二所引）", "lemmaSimp": "故建言有之" }, { "id": "c019", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "明道若昧，進道若退，夷道若纇", "kind": "note", "text": "昧，闇也。照達真道之人，晦迹同俗，不顯其明，若愚闇也。大學之人不見其迹，內雖進修，外若其退。夷，平也。證太平等道，修行之人知一切眾生與己同體，不見愚智之別，等差一類也。此義河、成、李三家所解，即為類字。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "昧，暗也。照达真道之人，晦迹同俗，不显其明，若愚暗也。大学之人不见其迹，内虽进修，外若其退。夷，平也。证太平等道，修行之人知一切众生与己同体，不见愚智之别，等差一类也。此义河、成、李三家所解，即为类字。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十二所引）", "lemmaSimp": "明道若昧，进道若退，夷道若颣" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝", "kind": "note", "text": "勝上道德之人，與太虛等量，故能包容萬物，若彼空谷也。本亦作俗字者，言亦能忘德，不異囂俗也。白，潔靜也；辱，污染也。言大潔白高行之人，和光同塵，不曜於物，故能混迹揚波，若污辱也。故東方先生云「潔其道而穢其迹」，即斯義也。廣，大也。言懷大德之士，體道虛忘，故內智有餘而外若不足。老子傳云「良賈深藏若虛，大德容貌若愚」。偷，盜也。言建立大德之人，藏名隱迹，如彼偷竊，不用人知，故上經云「猶若畏四鄰」。質，實也；渝，變也。言素實體真之士，寂而動，真而應變，見無常，故若渝也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "胜上道德之人，与太虚等量，故能包容万物，若彼空谷也。本亦作俗字者，言亦能忘德，不异嚣俗也。白，洁静也；辱，污染也。言大洁白高行之人，和光同尘，不曜于物，故能混迹扬波，若污辱也。故东方先生云「洁其道而秽其迹」，即斯义也。广，大也。言怀大德之士，体道虚忘，故内智有余而外若不足。老子传云「良贾深藏若虚，大德容貌若愚」。偷，盗也。言建立大德之人，藏名隐迹，如彼偷窃，不用人知，故上经云「犹若畏四邻」。质，实也；渝，变也。言素实体真之士，寂而动，真而应变，见无常，故若渝也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十二所引）", "lemmaSimp": "上德若谷，大白若辱，广德若不足，建德若偷，质真若渝" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s008", "end": "s008" }, "lemma": "大方無隅，大器晚成，大音希聲，大象無形", "kind": "note", "text": "隅，角也。言體道大智、方雅之人，因循順物，不守節操，不立隅角，所謂上達節也。瑚璉九鼎，非一朝可成，喻大學之人豈近心能證，必須累劫修研，方致虛極，即任公子釣魚是也。希，猶無也。至道大音，寂乎無聲，自本降迹，而聲無聲也，故師曠聽之而不聞，瓊音震乎宇宙，欲明即迹即本，故言大音希聲也。大道之象，象而無形，無形而形，無形也；離朱視之，莫見其形也。色象遍乎虛空，欲明即有而無，故云大象無形也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "隅，角也。言体道大智、方雅之人，因循顺物，不守节操，不立隅角，所谓上达节也。瑚琏九鼎，非一朝可成，喻大学之人岂近心能证，必须累劫修研，方致虚极，即任公子钓鱼是也。希，犹无也。至道大音，寂乎无声，自本降迹，而声无声也，故师旷听之而不闻，琼音震乎宇宙，欲明即迹即本，故言大音希声也。大道之象，象而无形，无形而形，无形也；离朱视之，莫见其形也。色象遍乎虚空，欲明即有而无，故云大象无形也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十二所引）", "lemmaSimp": "大方无隅，大器晚成，大音希声，大象无形" }, { "id": "c022", "block": 0, "source": "chengxuanying", "target": { "start": "s009", "end": "s010" }, "lemma": "道隱無名，夫唯道善貸且成", "kind": "note", "text": "至道妙本，幽隱窈冥，非形器之所測量，豈名言之能詮辯。貸，借也。獨此無名之道，有大慈悲，故能俯救眾生，借其善力，亭毒群品，生化三才，種種方便，趣令成就也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "至道妙本，幽隐窈冥，非形器之所测量，岂名言之能诠辩。贷，借也。独此无名之道，有大慈悲，故能俯救众生，借其善力，亭毒群品，生化三才，种种方便，趣令成就也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十二所引）", "lemmaSimp": "道隐无名，夫唯道善贷且成" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s004" }, "lemma": "上士聞道……不笑不足以為道", "kind": "note", "text": "了悟故勤行也。中士可上可下，故疑；疑則若存若亡。迷而不信，故笑之也。不為下士所笑，不足以為玄妙至道。", "authorNote": "此為御注。唐玄宗御注此章據《玄德纂疏》卷十二所引。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "了悟故勤行也。中士可上可下，故疑；疑则若存若亡。迷而不信，故笑之也。不为下士所笑，不足以为玄妙至道。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御注。唐玄宗御注此章據《玄德纂疏》卷十二所引。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御注。唐玄宗御注此章据《玄德纂疏》卷十二所引。", "lemmaSimp": "上士闻道……不笑不足以为道" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s004" }, "lemma": "上士聞道……不笑不足以為道", "kind": "note", "text": "上智之士，深識洞鑒，聞道權則微明，實則柔弱，聞斯行諸，曾不懈怠，故云勤而行之。中庸之士，明昧未分，聞說妙道，或信或否；謂明則若存而信奉，謂昧則若亡而疑貳，未果決志，故曰若存若亡。下士識不及理，聞道不信，謂為虛誕，則嗤笑之；亦由章甫致賤於越人，和璞見遺於楚國，故莊子云「曲士不可以語於道」爾。至道幽玄，深不可識，明而若昧，理反常情，所以致笑；若不為下士所笑，未曰精微，乃是淺俗之法，不足以為道，以道非代間法，故為凡愚所笑，是以為妙道也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "上智之士，深识洞鉴，闻道权则微明，实则柔弱，闻斯行诸，曾不懈怠，故云勤而行之。中庸之士，明昧未分，闻说妙道，或信或否；谓明则若存而信奉，谓昧则若亡而疑贰，未果决志，故曰若存若亡。下士识不及理，闻道不信，谓为虚诞，则嗤笑之；亦由章甫致贱于越人，和璞见遗于楚国，故庄子云「曲士不可以语于道」尔。至道幽玄，深不可识，明而若昧，理反常情，所以致笑；若不为下士所笑，未曰精微，乃是浅俗之法，不足以为道，以道非代间法，故为凡愚所笑，是以为妙道也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "上士闻道……不笑不足以为道" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "故建言有之", "kind": "note", "text": "建立也。將欲立言，明此三士於道不同也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "建立也。将欲立言，明此三士于道不同也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "故建言有之" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "故建言有之", "kind": "note", "text": "建立也。將立言以釋上士勤行之道、中士存亡之致、下士所笑之由。有之者，指下明道等也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "建立也。将立言以释上士勤行之道、中士存亡之致、下士所笑之由。有之者，指下明道等也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "故建言有之" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "明道若昧，進道若退，夷道若纇", "kind": "note", "text": "明道若昧，進道若退，夷道若類。上士勤行於明若昧、於進若退、於夷若纇，故中士疑之而下士大笑爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "明道若昧，进道若退，夷道若类。上士勤行于明若昧、于进若退、于夷若颣，故中士疑之而下士大笑尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "明道若昧，进道若退，夷道若颣" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "明道若昧，進道若退，夷道若纇", "kind": "note", "text": "明，照了也；昧，昏闇也。謂道德修行之人以昧養明，遺形去智，而實明了，故云若昧。言上士勤行，於明若昧，下士不達，是以笑之；中士初聞明道故若存，後聞如昧故若忘爾。進道之人，內心不起，外事都忘，功名日損，大成若缺，下士觀之，似如退敗。夷，平也；類，絲之不勻者。夫識心清淨，塵欲不生，坦然平易，與物無際，而外若絲之有纇然。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "明，照了也；昧，昏暗也。谓道德修行之人以昧养明，遗形去智，而实明了，故云若昧。言上士勤行，于明若昧，下士不达，是以笑之；中士初闻明道故若存，后闻如昧故若忘尔。进道之人，内心不起，外事都忘，功名日损，大成若缺，下士观之，似如退败。夷，平也；类，丝之不匀者。夫识心清净，尘欲不生，坦然平易，与物无际，而外若丝之有颣然。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "明道若昧，进道若退，夷道若颣" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝", "kind": "note", "text": "虚緣而容物也。純潔而含垢也。大成而執謙也。立功而不衒也。淳一而和光也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "虚缘而容物也。纯洁而含垢也。大成而执谦也。立功而不衒也。淳一而和光也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "上德若谷，大白若辱，广德若不足，建德若偷，质真若渝" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝", "kind": "note", "text": "言勤行之士謂之上德，德用光備則無不含容，故云若谷。白，純淨也；辱，塵垢也。得純淨之道者，晦迹同塵，故稱若辱，而實純白，獨全備爾。言至人德無不被，廣也；守柔用謙，故常若不足也。史記曰「良賈深藏若虛，君子盛德，容貌若愚」。建立也；偷，盜也。言建立陰德之人，潛修密行，如彼盜竊，常畏人知，故曰若偷。真，淳一也；渝，變改也。言道德行人，其德淳一而無假飾，若可渝變，與物同波而和其光也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "言勤行之士谓之上德，德用光备则无不含容，故云若谷。白，纯净也；辱，尘垢也。得纯净之道者，晦迹同尘，故称若辱，而实纯白，独全备尔。言至人德无不被，广也；守柔用谦，故常若不足也。史记曰「良贾深藏若虚，君子盛德，容貌若愚」。建立也；偷，盗也。言建立阴德之人，潜修密行，如彼盗窃，常畏人知，故曰若偷。真，淳一也；渝，变改也。言道德行人，其德淳一而无假饰，若可渝变，与物同波而和其光也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "上德若谷，大白若辱，广德若不足，建德若偷，质真若渝" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s008" }, "lemma": "大方無隅，大器晚成，大音希聲，大象無形", "kind": "note", "text": "不小立圭角也。且無近功。不飾小說。故能應萬類也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "不小立圭角也。且无近功。不饰小说。故能应万类也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "大方无隅，大器晚成，大音希声，大象无形" }, { "id": "c032", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s008" }, "lemma": "大方無隅，大器晚成，大音希聲，大象無形", "kind": "note", "text": "方，正也；隅，角也。夫砥礪名節以作廉隅，此為束教之人，非曰大方之士；磨而不磷，在涅不淄，大方也，而能和光同塵，不自殊異，無隅也，故曰大方無隅。備物之用曰器，以晚故能成大，是以上士勤行，積功而證得之於漸，非一朝一夕，故曰晚成。夫道能應眾音，大音也；聽之無聲，希聲也。以況聖人開闡一乘，則法音廣被，待感而應，故曰希聲。夫涉形器者則滯於一方矣，唯大象之道本無形質，隨感而應，能狀眾形，故曰大象無形。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "方，正也；隅，角也。夫砥砺名节以作廉隅，此为束教之人，非曰大方之士；磨而不磷，在涅不淄，大方也，而能和光同尘，不自殊异，无隅也，故曰大方无隅。备物之用曰器，以晚故能成大，是以上士勤行，积功而证得之于渐，非一朝一夕，故曰晚成。夫道能应众音，大音也；听之无声，希声也。以况圣人开阐一乘，则法音广被，待感而应，故曰希声。夫涉形器者则滞于一方矣，唯大象之道本无形质，随感而应，能状众形，故曰大象无形。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "大方无隅，大器晚成，大音希声，大象无形" }, { "id": "c033", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s010" }, "lemma": "道隱無名，夫唯道善貸且成", "kind": "note", "text": "不彰功用。雖隱無名氏，而實善以沖和妙用資貸萬物，且成熟之。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "不彰功用。虽隐无名氏，而实善以冲和妙用资贷万物，且成熟之。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "道隐无名，夫唯道善贷且成" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s010" }, "lemma": "道隱無名，夫唯道善貸且成", "kind": "note", "text": "目其通生則強謂之道，忘其功用，隱無名氏；欲用名以言詔體，而妙本無象，則體不可名，故曰道隱無名也。此結道之功用。夫，歎也；唯，獨也；貸，施與也。歎美此道雖復無名無氏、無形無聲，獨能布氣施化，貸施萬物，且成熟之，故曰善貸且成。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "目其通生则强谓之道，忘其功用，隐无名氏；欲用名以言诏体，而妙本无象，则体不可名，故曰道隐无名也。此结道之功用。夫，叹也；唯，独也；贷，施与也。叹美此道虽复无名无氏、无形无声，独能布气施化，贷施万物，且成熟之，故曰善贷且成。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "道隐无名，夫唯道善贷且成" }, { "id": "c035", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s004" }, "lemma": "上士聞道……不笑不足以為道", "kind": "note", "text": "指歸：道德天地，各有所章，物有高下，氣有短長，各樂其所樂，患其所患，見其所見，聞其所聞，取舍殊繆，畏喜殊方。故鶉鷃高飛，終日馳騖，而志在乎蒿苗；鴻鵠高舉，逕歷東西，通千達萬，而志在乎陂池；鸞鳳翶翔萬仞之上，優游太清之中，而常以為卑，延頸舒翼，凌蒼雲，薄日月，高翔遠逝，曠時不食，往來九州，棲息八極，乃得其宜。三者殊便，皆以為娛。是以捐聰明，棄智慮，反歸真朴，遊於太素，輕物傲世，卓爾不污，喜怒不嬰於心，利害不接於意，貴賤同域，存亡一度，動於不為，覽於玄妙，精神平靜，無所章載，抱德含和，帥然反化，大聖之所尚，而上士之所務，中士之所眩爚，而下士之所大笑也。是故中士所聞，非至美也；下士所見，非至善也。夫陳大言、舒至論、表自然、窮微妙，則中士眩而下士笑。", "authorNote": "嚴遵此章指歸據《道藏》本《道德真經指歸》卷七；嚴遵本無章題，此章自為一篇。", "citation": "嚴遵《道德真經指歸》（《道藏》本卷七）", "textSimp": "指归：道德天地，各有所章，物有高下，气有短长，各乐其所乐，患其所患，见其所见，闻其所闻，取舍殊缪，畏喜殊方。故鹑鷃高飞，终日驰骛，而志在乎蒿苗；鸿鹄高举，迳历东西，通千达万，而志在乎陂池；鸾凤翶翔万仞之上，优游太清之中，而常以为卑，延颈舒翼，凌苍云，薄日月，高翔远逝，旷时不食，往来九州，栖息八极，乃得其宜。三者殊便，皆以为娱。是以捐聪明，弃智虑，反归真朴，游于太素，轻物傲世，卓尔不污，喜怒不婴于心，利害不接于意，贵贱同域，存亡一度，动于不为，览于玄妙，精神平静，无所章载，抱德含和，帅然反化，大圣之所尚，而上士之所务，中士之所眩爚，而下士之所大笑也。是故中士所闻，非至美也；下士所见，非至善也。夫陈大言、舒至论、表自然、穷微妙，则中士眩而下士笑。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本卷七）（嚴遵此章指歸據《道藏》本《道德真經指歸》卷七；嚴遵本無章題，此章自為一篇。）", "citationSimp": "严遵《道德真经指归》（《道藏》本卷七）", "authorNoteSimp": "严遵此章指归据《道藏》本《道德真经指归》卷七；严遵本无章题，此章自为一篇。", "lemmaSimp": "上士闻道……不笑不足以为道" }, { "id": "c036", "block": 0, "source": "yanzun", "target": { "start": "s005", "end": "s009" }, "lemma": "故建言有之……道隱無名", "kind": "note", "text": "故聖人建言曰有之。有之者，言道之難知，推柄自然之歸，以統萬方之指者能有之，非庸庸者之所能聞也。夫何故哉？聖人之道，深微浩遠，魁魁忽忽，冥冥昭昭，虛無寂泊，萬物以往，纖微高大，無有形象，窮而極之，則知不能存也；要而約之，則口不能言也；推移離散，則書不能傳也。何則？進道若退，亡道若存，欲治天下，還反其身，靜為虛戶，虛為道門，泊為神本，寂為和根，嗇為氣容，微為事工，居無之後，在有之前，棄捐天下，先有其身，養神積和，以治其心。是故夷道若纇，使正玄起，除其法物，去其分理，從民之心，聽其所有，滅其文章，平其險阻，折關破鍵，使姦自止，城散獄，使民自守，休卒偃兵，為天下市，萬方往之，如川歸海。德如溪谷，不施不與，不愛不利，不處不去，無為而恩流，不仁而澤厚，長育群生，為天下母。大白青青，常如驚恐，無制而勢隆，無寄而權重，德交造化，與天下為友，出白入黑，不為美好，逐功逃名，乃長昭昭。盛德之人，敦敦悾悾，若似不足，無形無容，簡情易性，化為童蒙，無為無事，若癡若聾，身體居一，神明千之，變化不可見，喜欲不可聞，若閉若塞，獨與道存。建德若偷，無所不成，塗民耳目，飾民神明，絕民之欲，以益民性，滅民之樂，以延民命，損民服色，使民無營，塞民心意，使得安寧。質真若渝，為民玄則，生之以道，養之以德，導之以精神，和之以法式，居以天地，照以日月，變以陰陽，食以水穀，制以無形，繫以無極，天下喁喁，靡不賔服。大方不矩，無所不包，方於不方，直於不直，無圻無堮，無法無式，不方不直，萬物自得，不直不方，天地自行。是故大器晚成，無所不有，變於無形，化於無眹，動而無聲，為而無體，威德不可見，功業不可視，禍息於冥冥，福生於窅窅，寂泊而然，是謂至巧，萬物生之，莫知所以，勉勉而成，故能長久。是以大音希聲，告以不言，言於不言，神明相傳，默然不動，天下大通，無聲而萬物駭，無音而萬物唱，天地人物，無期俱和，若響應聲。大象無形，大狀無容，進而萬物存，退而萬物喪，天地與之俯仰，陰陽與之屈伸，效之象之，若影隨形。是知道盛無號，德豐無謚，功高無量，而天下不以為大，德彌四海而天下不以為貴，光耀六合，還反芒昧。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《道藏》本卷七）", "textSimp": "故圣人建言曰有之。有之者，言道之难知，推柄自然之归，以统万方之指者能有之，非庸庸者之所能闻也。夫何故哉？圣人之道，深微浩远，魁魁忽忽，冥冥昭昭，虚无寂泊，万物以往，纤微高大，无有形象，穷而极之，则知不能存也；要而约之，则口不能言也；推移离散，则书不能传也。何则？进道若退，亡道若存，欲治天下，还反其身，静为虚户，虚为道门，泊为神本，寂为和根，啬为气容，微为事工，居无之后，在有之前，弃捐天下，先有其身，养神积和，以治其心。是故夷道若颣，使正玄起，除其法物，去其分理，从民之心，听其所有，灭其文章，平其险阻，折关破键，使奸自止，城散狱，使民自守，休卒偃兵，为天下市，万方往之，如川归海。德如溪谷，不施不与，不爱不利，不处不去，无为而恩流，不仁而泽厚，长育群生，为天下母。大白青青，常如惊恐，无制而势隆，无寄而权重，德交造化，与天下为友，出白入黑，不为美好，逐功逃名，乃长昭昭。盛德之人，敦敦悾悾，若似不足，无形无容，简情易性，化为童蒙，无为无事，若痴若聋，身体居一，神明千之，变化不可见，喜欲不可闻，若闭若塞，独与道存。建德若偷，无所不成，涂民耳目，饰民神明，绝民之欲，以益民性，灭民之乐，以延民命，损民服色，使民无营，塞民心意，使得安宁。质真若渝，为民玄则，生之以道，养之以德，导之以精神，和之以法式，居以天地，照以日月，变以阴阳，食以水谷，制以无形，系以无极，天下喁喁，靡不賔服。大方不矩，无所不包，方于不方，直于不直，无圻无堮，无法无式，不方不直，万物自得，不直不方，天地自行。是故大器晚成，无所不有，变于无形，化于无眹，动而无声，为而无体，威德不可见，功业不可视，祸息于冥冥，福生于窅窅，寂泊而然，是谓至巧，万物生之，莫知所以，勉勉而成，故能长久。是以大音希声，告以不言，言于不言，神明相传，默然不动，天下大通，无声而万物骇，无音而万物唱，天地人物，无期俱和，若响应声。大象无形，大状无容，进而万物存，退而万物丧，天地与之俯仰，阴阳与之屈伸，效之象之，若影随形。是知道盛无号，德丰无谥，功高无量，而天下不以为大，德弥四海而天下不以为贵，光耀六合，还反芒昧。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本卷七）", "citationSimp": "严遵《道德真经指归》（《道藏》本卷七）", "lemmaSimp": "故建言有之……道隐无名" }, { "id": "c037", "block": 0, "source": "yanzun", "target": { "start": "s010", "end": "s010" }, "lemma": "夫唯道，善貸且成", "kind": "note", "text": "夫何故哉？道之為化也，始於無，終於末，存於不存，貸於不貸，動而萬物成，靜而天下遂也。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《道藏》本卷七）", "textSimp": "夫何故哉？道之为化也，始于无，终于末，存于不存，贷于不贷，动而万物成，静而天下遂也。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本卷七）", "citationSimp": "严遵《道德真经指归》（《道藏》本卷七）", "lemmaSimp": "夫唯道，善贷且成" }, { "id": "c038", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s004" }, "lemma": "上士聞道……不笑不足以為道", "kind": "note", "text": "信道彌篤，強行有志，寒暑變而不革其心，金石銷而不移其操，始終常一，確乎不拔，勤行也。素絲無恒，逐玄黃而改色；中士不定，隨好惡而異心。聞真道，存身以安國，則存道而忘俗；見財色，悅性以娛情，則存俗而忘道也。心迷得失，知近不知遠；情昏真偽，識淺不識深；但悅塵垢之小行，反笑清虛之大道也。道深甚奧，下士之所難知；微妙玄通，下愚故非易識。今笑之，不能令真使混濁，適足彰道之清遠也。", "authorNote": "李榮此章注據《玄德纂疏》卷十二所引。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "信道弥笃，强行有志，寒暑变而不革其心，金石销而不移其操，始终常一，确乎不拔，勤行也。素丝无恒，逐玄黄而改色；中士不定，随好恶而异心。闻真道，存身以安国，则存道而忘俗；见财色，悦性以娱情，则存俗而忘道也。心迷得失，知近不知远；情昏真伪，识浅不识深；但悦尘垢之小行，反笑清虚之大道也。道深甚奥，下士之所难知；微妙玄通，下愚故非易识。今笑之，不能令真使混浊，适足彰道之清远也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十二所引）（李榮此章注據《玄德纂疏》卷十二所引。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十二所引）", "authorNoteSimp": "李荣此章注据《玄德纂疏》卷十二所引。", "lemmaSimp": "上士闻道……不笑不足以为道" }, { "id": "c039", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "故建言有之", "kind": "note", "text": "物情不一，取舍異心。聖人設法，無教無不教；凡情向背，有不信之也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "物情不一，取舍异心。圣人设法，无教无不教；凡情向背，有不信之也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十二所引）", "lemmaSimp": "故建言有之" }, { "id": "c040", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "明道若昧，進道若退，夷道若纇", "kind": "note", "text": "智無不周，明也；光而不耀，昧也。聞道勤行，進也；大成若缺，退也。緬平一等，夷道也；和光同塵，若類也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "智无不周，明也；光而不耀，昧也。闻道勤行，进也；大成若缺，退也。缅平一等，夷道也；和光同尘，若类也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十二所引）", "lemmaSimp": "明道若昧，进道若退，夷道若颣" }, { "id": "c041", "block": 0, "source": "lirong", "target": { "start": "s007", "end": "s007" }, "lemma": "上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝", "kind": "note", "text": "無不容也。粗而不穢，大白也；混而似濁，若辱也。大滿若沖也。潛行密被。渝，變也；性無染濁，體實常存，質真也；忘死生，合變化，若渝也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "无不容也。粗而不秽，大白也；混而似浊，若辱也。大满若冲也。潜行密被。渝，变也；性无染浊，体实常存，质真也；忘死生，合变化，若渝也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十二所引）", "lemmaSimp": "上德若谷，大白若辱，广德若不足，建德若偷，质真若渝" }, { "id": "c042", "block": 0, "source": "lirong", "target": { "start": "s008", "end": "s009" }, "lemma": "大方無隅……道隱無名", "kind": "note", "text": "寰㝢有象，有方也；至道無形，無隅也。積習生常，美成在久，故知修行非一朝一日可以致也。鴻鐘應節而鳴，玄教隨機而作也。大象無形，道隱無名，虛無羅於有象，故言大象；大象無象，故曰無形；形不可睹，故言道隱；絕於稱謂，故曰無名也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "寰㝢有象，有方也；至道无形，无隅也。积习生常，美成在久，故知修行非一朝一日可以致也。鸿钟应节而鸣，玄教随机而作也。大象无形，道隐无名，虚无罗于有象，故言大象；大象无象，故曰无形；形不可睹，故言道隐；绝于称谓，故曰无名也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十二所引）", "lemmaSimp": "大方无隅……道隐无名" }, { "id": "c043", "block": 0, "source": "lirong", "target": { "start": "s010", "end": "s010" }, "lemma": "夫唯道，善貸且成", "kind": "note", "text": "夫進而若退，進無進也；若退而進，退無退也。明若昧，非明也；昧若明，非昧也。至真之道，非進非退，非明非昧，無色無聲，無形無名；雖復無名，亦何名而不立？雖復無象，亦何象而不見？是故布氣施化，貸生於萬有，為而不恃，付之於自然也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "夫进而若退，进无进也；若退而进，退无退也。明若昧，非明也；昧若明，非昧也。至真之道，非进非退，非明非昧，无色无声，无形无名；虽复无名，亦何名而不立？虽复无象，亦何象而不见？是故布气施化，贷生于万有，为而不恃，付之于自然也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十二所引）", "lemmaSimp": "夫唯道，善贷且成" }, { "id": "c044", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s010" }, "lemma": "上士聞道……善貸且成", "kind": "note", "text": "傳：易曰「形而上者謂之道，形而下者謂之器」。道也者，通乎形外者也；器也者，止乎形內者也。上士知微知彰，通乎形外，故聞道而信，則勤行之；中士在微彰之際，處道器之間，故聞道而疑信相半，故若存若亡；下士知彰而不知微，止乎形內，故聞道則大笑之，不唯笑之，且將非之矣。夫道也者，微妙玄通，深不可識，苟不為下士所非笑，則不足以為真精之道矣。然則為下士所非笑者，豈不以立言有云乎？夫體道者，與日月合其貞明而其光不耀，斯明道若昧也；與天地合其易簡而其用不可為典要，斯夷道若纇也；與四時合其運行而其動必反於玄妙，斯進道若退也；常處卑下而終不可渝，斯上德若谷也；常居溷濁而終不可涅，斯大白若辱也；衣被天下而不有其仁，斯廣德若不足也；生畜萬物而不顯其功，斯建德若偷也；復其性以御其情，斯質真若渝也；正乎內而行乎外，斯大方無隅也；以若拙之匠陶甄天下而不為近功，斯大器晚成也；以不言之教鼓動萬物而不事小說，斯大音希聲也；事無事莫覩其用，斯大象無形也；為無為莫識其體，斯道隱無名也。夫唯善濟貸於萬物而不責其報，是以萬物受其生成而不知其德，故下士聞此道而笑之，不信其能若此耳。", "authorNote": "陸希聲此章傳據《道藏》本；其傳以整章一段通釋，本站按文義分條。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "传：易曰「形而上者谓之道，形而下者谓之器」。道也者，通乎形外者也；器也者，止乎形内者也。上士知微知彰，通乎形外，故闻道而信，则勤行之；中士在微彰之际，处道器之间，故闻道而疑信相半，故若存若亡；下士知彰而不知微，止乎形内，故闻道则大笑之，不唯笑之，且将非之矣。夫道也者，微妙玄通，深不可识，苟不为下士所非笑，则不足以为真精之道矣。然则为下士所非笑者，岂不以立言有云乎？夫体道者，与日月合其贞明而其光不耀，斯明道若昧也；与天地合其易简而其用不可为典要，斯夷道若颣也；与四时合其运行而其动必反于玄妙，斯进道若退也；常处卑下而终不可渝，斯上德若谷也；常居溷浊而终不可涅，斯大白若辱也；衣被天下而不有其仁，斯广德若不足也；生畜万物而不显其功，斯建德若偷也；复其性以御其情，斯质真若渝也；正乎内而行乎外，斯大方无隅也；以若拙之匠陶甄天下而不为近功，斯大器晚成也；以不言之教鼓动万物而不事小说，斯大音希声也；事无事莫覩其用，斯大象无形也；为无为莫识其体，斯道隐无名也。夫唯善济贷于万物而不责其报，是以万物受其生成而不知其德，故下士闻此道而笑之，不信其能若此耳。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲此章傳據《道藏》本；其傳以整章一段通釋，本站按文義分條。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声此章传据《道藏》本；其传以整章一段通释，本站按文义分条。", "lemmaSimp": "上士闻道……善贷且成" }, { "id": "c045", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s010" }, "lemma": "上士聞道……善貸且成", "kind": "note", "text": "傳曰：孔子曰「朝聞道，夕死可矣」，則聞道者死生固不足以累其心，豈苟知之而已哉？上士聞道，真聞之者也；真聞之則無所復疑，特勤而行之而已矣。夫道亦何以勤行為哉？曰：觀諸心以契其所聞，則勤行之謂也。中士聞道，聞之而未審焉者也，故若存若亡；若存若亡，則不能勤行之一出焉、一入焉而已矣。下士聞道，聞之而不信者也，故大笑之。所以大笑者，以情求之而不得故也；使道而可以情求，則彼不笑之矣。故曰不笑不足以為道。若古之建言者有之，凡皆不可以情求之謂也。冥冥之中獨見曉焉，無聲之中獨聞和焉，是之謂明道若昧；和之以是非而休乎天均，則無物不然、無物不可，是之謂夷道若類；為道者日損，損之又損之以至於無為，是之謂進道若退；上德者無為而無以為者也，然其應如響，斯不亦若谷乎？大白者滌除玄覽而無疵者也，然受天下之垢，斯不亦若辱乎？廣德者廓乎其無不容也，而未嘗自見、自是、自矜、自伐也，斯不亦若不足乎？善建者不拔，而建之以常無有，非確然有見者也，故曰建德若偷；體性抱神以遊世俗之間而非所驚也，故曰質真若渝；大方體之，無南無北，奭然四解，淪於不測，無東無西，始於玄冥，反於大通，此大方之無隅也；大成若缺，然日計之而不足，歲計之而有餘，此大器之晚成也；大音者聽之不可聞，故希聲；大象者視之不可見，故無形。凡此者皆道也，然謂之明而若昧、謂之夷而若類、謂之進而若退，以至音而希聲、象而無形，名與實常若相反，故以道隱於無名；而以名名之，則常若相反者也。唯道為能如此，故既以為人己愈有，既以與人己愈多，而生之畜之、長之育之、成之熟之、養之覆之，莫非道也，故曰夫唯道善貸且成。", "authorNote": "呂惠卿此章傳據《道藏》本。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "传曰：孔子曰「朝闻道，夕死可矣」，则闻道者死生固不足以累其心，岂苟知之而已哉？上士闻道，真闻之者也；真闻之则无所复疑，特勤而行之而已矣。夫道亦何以勤行为哉？曰：观诸心以契其所闻，则勤行之谓也。中士闻道，闻之而未审焉者也，故若存若亡；若存若亡，则不能勤行之一出焉、一入焉而已矣。下士闻道，闻之而不信者也，故大笑之。所以大笑者，以情求之而不得故也；使道而可以情求，则彼不笑之矣。故曰不笑不足以为道。若古之建言者有之，凡皆不可以情求之谓也。冥冥之中独见晓焉，无声之中独闻和焉，是之谓明道若昧；和之以是非而休乎天均，则无物不然、无物不可，是之谓夷道若类；为道者日损，损之又损之以至于无为，是之谓进道若退；上德者无为而无以为者也，然其应如响，斯不亦若谷乎？大白者涤除玄览而无疵者也，然受天下之垢，斯不亦若辱乎？广德者廓乎其无不容也，而未尝自见、自是、自矜、自伐也，斯不亦若不足乎？善建者不拔，而建之以常无有，非确然有见者也，故曰建德若偷；体性抱神以游世俗之间而非所惊也，故曰质真若渝；大方体之，无南无北，奭然四解，沦于不测，无东无西，始于玄冥，反于大通，此大方之无隅也；大成若缺，然日计之而不足，岁计之而有余，此大器之晚成也；大音者听之不可闻，故希声；大象者视之不可见，故无形。凡此者皆道也，然谓之明而若昧、谓之夷而若类、谓之进而若退，以至音而希声、象而无形，名与实常若相反，故以道隐于无名；而以名名之，则常若相反者也。唯道为能如此，故既以为人己愈有，既以与人己愈多，而生之畜之、长之育之、成之熟之、养之覆之，莫非道也，故曰夫唯道善贷且成。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）（呂惠卿此章傳據《道藏》本。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "authorNoteSimp": "吕惠卿此章传据《道藏》本。", "lemmaSimp": "上士闻道……善贷且成" }, { "id": "c046", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s004" }, "lemma": "上士聞道……不笑不足以為道", "kind": "note", "text": "道非形不可見，非聲不可聞。不先知萬物之妄，廓然無蔽，卓然有見，未免於不信也。故下士聞道，以為荒唐謬悠而笑之；中士聞道，與之存亡出沒而疑之；惟了然見之者，然後勤行服膺而不怠。孔子曰「語之而不惰者，其回也與」，斯所謂上士也哉！", "authorNote": "蘇轍此章注據《道藏》本。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "道非形不可见，非声不可闻。不先知万物之妄，廓然无蔽，卓然有见，未免于不信也。故下士闻道，以为荒唐谬悠而笑之；中士闻道，与之存亡出没而疑之；惟了然见之者，然后勤行服膺而不怠。孔子曰「语之而不惰者，其回也与」，斯所谓上士也哉！", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍此章注據《道藏》本。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙此章注据《道藏》本。", "lemmaSimp": "上士闻道……不笑不足以为道" }, { "id": "c047", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "故建言有之", "kind": "note", "text": "建，立也。古之立言者有是說，而老子取之，下之所陳者是也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "建，立也。古之立言者有是说，而老子取之，下之所陈者是也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "故建言有之" }, { "id": "c048", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "明道若昧，進道若退，夷道若纇", "kind": "note", "text": "無所不照而非察也。若止不行，而天下之速者莫之或先也。或夷或類，所至則平而未嘗削也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "无所不照而非察也。若止不行，而天下之速者莫之或先也。或夷或类，所至则平而未尝削也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "明道若昧，进道若退，夷道若颣" }, { "id": "c049", "block": 0, "source": "suzhe", "target": { "start": "s007", "end": "s007" }, "lemma": "上德若谷，大白若辱，廣德若不足，建德若偷，質真若渝", "kind": "note", "text": "上德不德，如谷之虛也。使白而不受汙，此則不潔不屑之士，而非聖人也。廣大而不可復加，則止於此而已，非廣也。因物之自然而無所立者，外若偷惰而實建也。體性抱神，隨物變化而不失其真者，外若渝也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "上德不德，如谷之虚也。使白而不受污，此则不洁不屑之士，而非圣人也。广大而不可复加，则止于此而已，非广也。因物之自然而无所立者，外若偷惰而实建也。体性抱神，随物变化而不失其真者，外若渝也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "上德若谷，大白若辱，广德若不足，建德若偷，质真若渝" }, { "id": "c050", "block": 0, "source": "suzhe", "target": { "start": "s008", "end": "s008" }, "lemma": "大方無隅，大器晚成，大音希聲，大象無形", "kind": "note", "text": "全其大方，不小立圭角也。器大不可近用也。非耳之所得聞也。非目之所得見也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "全其大方，不小立圭角也。器大不可近用也。非耳之所得闻也。非目之所得见也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "大方无隅，大器晚成，大音希声，大象无形" }, { "id": "c051", "block": 0, "source": "suzhe", "target": { "start": "s009", "end": "s010" }, "lemma": "道隱無名，夫唯道善貸且成", "kind": "note", "text": "道之所遇，無所不見。凡此十二者，皆道之見於事者也；而道之大全，則隱於無名。惟其所遇，推其有餘以貸不足，物之賴之以成者如此。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "道之所遇，无所不见。凡此十二者，皆道之见于事者也；而道之大全，则隐于无名。惟其所遇，推其有余以贷不足，物之赖之以成者如此。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "道隐无名，夫唯道善贷且成" }, { "id": "c052", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s004" }, "lemma": "上士聞道……不笑不足以為道", "kind": "note", "text": "此言人之能知以反而動者。道與物反，故惟上士有識者能勤而行之；中士之識已不及，而若存若亡；下士無識，以其不合世緣而大笑之矣。識之者鮮，此道之所以可貴也；若皆能識之，則不足以為道矣。", "authorNote": "吳澄合第四十至四十二章為其第三十五章，此為該章論第四十一章部分。吳澄此章注據《道藏》本。", "citation": "吳澄《道德真經注》", "textSimp": "此言人之能知以反而动者。道与物反，故惟上士有识者能勤而行之；中士之识已不及，而若存若亡；下士无识，以其不合世缘而大笑之矣。识之者鲜，此道之所以可贵也；若皆能识之，则不足以为道矣。", "citationFull": "吳澄《道德真經注》（吳澄合第四十至四十二章為其第三十五章，此為該章論第四十一章部分。吳澄此章注據《道藏》本。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄合第四十至四十二章为其第三十五章，此为该章论第四十一章部分。吴澄此章注据《道藏》本。", "lemmaSimp": "上士闻道……不笑不足以为道" }, { "id": "c053", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "故建言有之", "kind": "note", "text": "此句起下二節，謂昔之立言者，道之相反如下文所云十二事是也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此句起下二节，谓昔之立言者，道之相反如下文所云十二事是也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "故建言有之" }, { "id": "c054", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "明道若昧，進道若退，夷道若纇", "kind": "note", "text": "此言動而相反之事。葆光用晦而若昧，乃所以為明；寧後毋前而若退，乃所以為進；若絲之有類而不勻，乃所以為平均。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此言动而相反之事。葆光用晦而若昧，乃所以为明；宁后毋前而若退，乃所以为进；若丝之有类而不匀，乃所以为平均。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "明道若昧，进道若退，夷道若颣" }, { "id": "c055", "block": 0, "source": "wucheng", "target": { "start": "s007", "end": "s008" }, "lemma": "上德若谷……大象無形", "kind": "note", "text": "又承上文相反之義而廣之。若谷之注下，乃所以為高上；若色之污辱，乃所以為大白；若狹小不足，乃所以為弘廣；若偷惰不立，乃所以為建立。質真皆實也，猶云實之實也；渝，不守信也，必守信而後為實，實之實者反若渝而不信。有隅角而後為方，方之大者反無隅而不方；成而後為器，器之大者其成反難而遲；聲雜比而後為音，音之大者其聲反疏而希；可見而後為象，象之大者反無形之可見。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "又承上文相反之义而广之。若谷之注下，乃所以为高上；若色之污辱，乃所以为大白；若狭小不足，乃所以为弘广；若偷惰不立，乃所以为建立。质真皆实也，犹云实之实也；渝，不守信也，必守信而后为实，实之实者反若渝而不信。有隅角而后为方，方之大者反无隅而不方；成而后为器，器之大者其成反难而迟；声杂比而后为音，音之大者其声反疏而希；可见而后为象，象之大者反无形之可见。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "上德若谷……大象无形" }, { "id": "c056", "block": 0, "source": "wucheng", "target": { "start": "s009", "end": "s010" }, "lemma": "道隱無名，夫唯道善貸且成", "kind": "note", "text": "此終上文二節之意。道隱於無名，乃能徧付與於萬物而無虧缺；以上所言，皆動而相反者也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此终上文二节之意。道隐于无名，乃能徧付与于万物而无亏缺；以上所言，皆动而相反者也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "道隐无名，夫唯道善贷且成" }, { "id": "c057", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s010" }, "lemma": "上士聞道……善貸且成", "kind": "note", "text": "此言道出常情，而非下愚小智之所能知，必欲上根利智可能入也。謂上根之人，志與道合，一有所聞，便身體而力行之，如顏子聞者未嘗不知，知之未嘗不行，故曰上士聞道，勤而行之。若夫中人之資，則且信且疑，或日月至焉，故曰若存若亡。至若下根之士，即有所聞，了不相蒙，而且以為怪，故大笑之矣。以道出常情，非愚所測，此輩不笑，不足以為道，以其道與常情每相反而已矣。何以知之？故古之建言者有云，明道若昧，此下十二句，皆古之立言者之辭，老子引之以明相反之意。謂小人用智，恃知以為能，聖人光而不耀，以有智而不用，故明道若昧。小人矜夸競躁，聖人以謙自守、以卑自牧，故進道若退。世人崖嶷自高，聖人心與道合，同塵混俗、和而不同，故夷道若類。世人局量扁淺，一毫不容，聖人心包天地、德無不容，如海納百川，故上德若谷。小人內藏瑕疵而外矯飾以為潔，聖人純素貞白、一塵不染，而能納污含垢、示同庸人，故大白若辱。小人一德不忘，必恃自多而責報於人，聖人德被群生而不以為功，故廣德若不足。小人一善之長，必炫弄自售、欲求知於人，聖人潛行密用，凡有所施於人者，惟恐人之知己也，如泰伯三讓，民無德而稱，故建德若偷。小人隨時上下、見利而趨、望勢而變，聖人之心貞介如玉而不可奪，而能與世浮沉、變化無窮、無可不可，故質真如渝。渝，變也。世人圭角自立、一定而不化，聖人心如太虛、無適不可，故大方無隅。隅，猶定向也。世人小智自用、以圖速效，聖人深畜厚養、藏器於身、待時而動，迫不得已而後應，乘運而出，必為天下之利具，故大器晚成。所以然者，譬夫大音之希聲、大象之無形，殊非常情之所易見易聞，宜乎下士聞而大笑之也。以其世之所尚者名也，然道隱於無名，又豈常情所易知耶？所以聖人之廣大難測者，以其有大道也。夫惟道也，萬物皆往資焉而不匱，曲成萬物而不遺，故曰善貸且成。聖人如此，所以世人皆以大似不肖而輕笑之；然不笑，不足以為道也。", "authorNote": "憨山此章解據公開轉錄本；底本作「質真如渝」，諸本多作「質真若渝」。", "citation": "釋德清《道德經解》", "textSimp": "此言道出常情，而非下愚小智之所能知，必欲上根利智可能入也。谓上根之人，志与道合，一有所闻，便身体而力行之，如颜子闻者未尝不知，知之未尝不行，故曰上士闻道，勤而行之。若夫中人之资，则且信且疑，或日月至焉，故曰若存若亡。至若下根之士，即有所闻，了不相蒙，而且以为怪，故大笑之矣。以道出常情，非愚所测，此辈不笑，不足以为道，以其道与常情每相反而已矣。何以知之？故古之建言者有云，明道若昧，此下十二句，皆古之立言者之辞，老子引之以明相反之意。谓小人用智，恃知以为能，圣人光而不耀，以有智而不用，故明道若昧。小人矜夸竞躁，圣人以谦自守、以卑自牧，故进道若退。世人崖嶷自高，圣人心与道合，同尘混俗、和而不同，故夷道若类。世人局量扁浅，一毫不容，圣人心包天地、德无不容，如海纳百川，故上德若谷。小人内藏瑕疵而外矫饰以为洁，圣人纯素贞白、一尘不染，而能纳污含垢、示同庸人，故大白若辱。小人一德不忘，必恃自多而责报于人，圣人德被群生而不以为功，故广德若不足。小人一善之长，必炫弄自售、欲求知于人，圣人潜行密用，凡有所施于人者，惟恐人之知己也，如泰伯三让，民无德而称，故建德若偷。小人随时上下、见利而趋、望势而变，圣人之心贞介如玉而不可夺，而能与世浮沉、变化无穷、无可不可，故质真如渝。渝，变也。世人圭角自立、一定而不化，圣人心如太虚、无适不可，故大方无隅。隅，犹定向也。世人小智自用、以图速效，圣人深畜厚养、藏器于身、待时而动，迫不得已而后应，乘运而出，必为天下之利具，故大器晚成。所以然者，譬夫大音之希声、大象之无形，殊非常情之所易见易闻，宜乎下士闻而大笑之也。以其世之所尚者名也，然道隐于无名，又岂常情所易知耶？所以圣人之广大难测者，以其有大道也。夫惟道也，万物皆往资焉而不匮，曲成万物而不遗，故曰善贷且成。圣人如此，所以世人皆以大似不肖而轻笑之；然不笑，不足以为道也。", "citationFull": "釋德清《道德經解》（憨山此章解據公開轉錄本；底本作「質真如渝」，諸本多作「質真若渝」。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山此章解据公开转录本；底本作「质真如渝」，诸本多作「质真若渝」。", "lemmaSimp": "上士闻道……善贷且成" }, { "id": "c058", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s010" }, "lemma": "上士聞道……善貸且成", "kind": "note", "text": "源案：明道三句，言其體道也；上德五句，言其成德也；大方四句，又廣喻以贊之。纇，《說文》云絲節，《左傳》「刑之頗纇」，注謂不平也；王弼謂「大夷之道，因物之性，不執平以削物」是也。地方不中矩，安有隅？天容不可繪，安有形？非全道者烏能若此邪！《老子》書中凡言反者即欲用弱，言弱者即是與群動諸有相反，非弱之外又有所謂反也。", "authorNote": "魏源以此章自為其第三十五章，此為該章通釋。魏源此章注據《老子本義》下篇。", "citation": "魏源《老子本義》", "textSimp": "源案：明道三句，言其体道也；上德五句，言其成德也；大方四句，又广喻以赞之。颣，《说文》云丝节，《左传》「刑之颇颣」，注谓不平也；王弼谓「大夷之道，因物之性，不执平以削物」是也。地方不中矩，安有隅？天容不可绘，安有形？非全道者乌能若此邪！《老子》书中凡言反者即欲用弱，言弱者即是与群动诸有相反，非弱之外又有所谓反也。", "citationFull": "魏源《老子本義》（魏源以此章自為其第三十五章，此為該章通釋。魏源此章注據《老子本義》下篇。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源以此章自为其第三十五章，此为该章通释。魏源此章注据《老子本义》下篇。", "lemmaSimp": "上士闻道……善贷且成" }, { "id": "c059", "block": 0, "source": "wangfuzhi", "target": { "start": "s006", "end": "s006" }, "lemma": "夷道若纇", "kind": "note", "text": "在牛為牛，在馬為馬，類也。我道大似不肖，何類之有？然唯非馬非牛，而亦可馬可牛，何不類之有？", "authorNote": "王夫之此章夾注據公開轉錄本。", "citation": "王夫之《老子衍》", "textSimp": "在牛为牛，在马为马，类也。我道大似不肖，何类之有？然唯非马非牛，而亦可马可牛，何不类之有？", "citationFull": "王夫之《老子衍》（王夫之此章夾注據公開轉錄本。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章夹注据公开转录本。", "lemmaSimp": "夷道若颣" }, { "id": "c060", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s010" }, "lemma": "上士聞道……善貸且成", "kind": "note", "text": "有善貸者於此，則人將告貸焉，而彼非執物以賜之也。夫道亦若是而已矣。然我未見物之告貸於道也，何也？物與道為體，而物即道也。物有來有往，有生有反，日飲於道而究歸於未嘗或潤，日燭於道而要反於未之有明。無潤無明，物之小成；不耀不流，道用自極。故欲勤而莫致其力，欲行而不見其功。蓋「昧」、「退」、「辱」、「偷」之名，非虛加之也；然而受之不辭者，且得不謂之上士乎？", "authorNote": "王夫之此章衍文據公開轉錄本。", "citation": "王夫之《老子衍》", "textSimp": "有善贷者于此，则人将告贷焉，而彼非执物以赐之也。夫道亦若是而已矣。然我未见物之告贷于道也，何也？物与道为体，而物即道也。物有来有往，有生有反，日饮于道而究归于未尝或润，日烛于道而要反于未之有明。无润无明，物之小成；不耀不流，道用自极。故欲勤而莫致其力，欲行而不见其功。盖「昧」、「退」、「辱」、「偷」之名，非虚加之也；然而受之不辞者，且得不谓之上士乎？", "citationFull": "王夫之《老子衍》（王夫之此章衍文據公開轉錄本。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章衍文据公开转录本。", "lemmaSimp": "上士闻道……善贷且成" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 2, "char": "上士", "charSimp": "上士", "startSimp": 0, "endSimp": 2, "pinyin": "shàng shì", "gloss": "上等資質、能領悟道的人。", "glossSimp": "上等资质、能领悟道的人。", "general": "河上公謂上士聞道自勤苦竭力而行；王弼僅云「有志也」；成玄英稱上機之士，智慧聰達，一聞至道即悟萬法皆空；唐玄宗稱上智之士，深識洞鑒，聞斯行諸、曾不懈怠；陸希聲謂知微知彰、通乎形外；呂惠卿謂真聞之者，無所復疑；憨山謂上根之人，志與道合，身體而力行。", "generalSimp": "河上公谓上士闻道自勤苦竭力而行；王弼仅云「有志也」；成玄英称上机之士，智慧聪达，一闻至道即悟万法皆空；唐玄宗称上智之士，深识洞鉴，闻斯行诸、曾不懈怠；陆希声谓知微知彰、通乎形外；吕惠卿谓真闻之者，无所复疑；憨山谓上根之人，志与道合，身体而力行。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "陸希聲傳", "呂惠卿傳", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "陆希声传", "吕惠卿传", "憨山道德经解" ] }, { "id": "n002", "sentenceId": "s002", "start": 5, "end": 9, "char": "若存若亡", "charSimp": "若存若亡", "startSimp": 5, "endSimp": 9, "pinyin": "ruò cún ruò wáng", "gloss": "時而存記於心，時而又忘失。", "glossSimp": "时而存记于心，时而又忘失。", "general": "河上公謂中士治身治國而欣存，退見財色榮譽則復亡；成玄英謂中機照理不明，斂情則得空心，涉塵則滯有境；唐玄宗謂中士可上可下，故疑而若存若亡；李榮謂素絲無恒，隨好惡而異心；蘇轍謂與道存亡出沒而疑之；吳澄謂中士之識已不及。", "generalSimp": "河上公谓中士治身治国而欣存，退见财色荣誉则复亡；成玄英谓中机照理不明，敛情则得空心，涉尘则滞有境；唐玄宗谓中士可上可下，故疑而若存若亡；李荣谓素丝无恒，随好恶而异心；苏辙谓与道存亡出没而疑之；吴澄谓中士之识已不及。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n003", "sentenceId": "s003", "start": 0, "end": 2, "char": "下士", "charSimp": "下士", "startSimp": 0, "endSimp": 2, "pinyin": "xià shì", "gloss": "下等資質、不能領悟道的人。", "glossSimp": "下等资质、不能领悟道的人。", "general": "河上公謂下士貪狠多欲，見道柔弱謂之恐懼，見道質樸謂之鄙陋，故大笑；成玄英謂下機根性愚鈍，聞至言宏博而誹謗撫掌；唐玄宗謂迷而不信故笑；陸希聲謂知彰而不知微，止乎形內；憨山謂下根之士，了不相蒙而以為怪。", "generalSimp": "河上公谓下士贪狠多欲，见道柔弱谓之恐惧，见道质朴谓之鄙陋，故大笑；成玄英谓下机根性愚钝，闻至言宏博而诽谤抚掌；唐玄宗谓迷而不信故笑；陆希声谓知彰而不知微，止乎形内；憨山谓下根之士，了不相蒙而以为怪。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "陸希聲傳", "憨山道德經解" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "陆希声传", "憨山道德经解" ] }, { "id": "n004", "sentenceId": "s004", "start": 0, "end": 2, "char": "不笑", "charSimp": "不笑", "startSimp": 0, "endSimp": 2, "pinyin": "bù xiào", "gloss": "不為下士所譏笑。", "glossSimp": "不为下士所讥笑。", "general": "河上公謂不為下士所笑，不足以為道；成玄英謂不為凡人所笑，不足稱為聖道；唐玄宗謂不為下士所笑，不足以為玄妙至道；蘇轍謂道非形聲，下士以荒唐謬悠而笑；吳澄謂若皆能識之，則不足以為道；憨山謂道與常情相反，此輩不笑不足以為道。", "generalSimp": "河上公谓不为下士所笑，不足以为道；成玄英谓不为凡人所笑，不足称为圣道；唐玄宗谓不为下士所笑，不足以为玄妙至道；苏辙谓道非形声，下士以荒唐谬悠而笑；吴澄谓若皆能识之，则不足以为道；憨山谓道与常情相反，此辈不笑不足以为道。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "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", "御注", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n005", "sentenceId": "s005", "start": 1, "end": 3, "char": "建言", "charSimp": "建言", "startSimp": 1, "endSimp": 3, "pinyin": "jiàn yán", "gloss": "立言、設言；指古之立言者所說。", "glossSimp": "立言、设言；指古之立言者所说。", "general": "河上公訓「建設也，設言已有道，當如下句」；王弼云「建，猶立也」；成玄英謂上士所行之道建在下文；唐玄宗謂將立言以明三士於道不同；蘇轍謂古之立言者有是說而老子取之；吳澄謂此句起下二節，十二事是也；憨山謂十二句皆古之立言者之辭。", "generalSimp": "河上公训「建设也，设言已有道，当如下句」；王弼云「建，犹立也」；成玄英谓上士所行之道建在下文；唐玄宗谓将立言以明三士于道不同；苏辙谓古之立言者有是说而老子取之；吴澄谓此句起下二节，十二事是也；憨山谓十二句皆古之立言者之辞。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n006", "sentenceId": "s006", "start": 0, "end": 2, "char": "明道", "charSimp": "明道", "startSimp": 0, "endSimp": 2, "pinyin": "míng dào", "gloss": "明白道、體道。", "glossSimp": "明白道、体道。", "general": "王弼謂光而不耀；成玄英謂晦迹同俗、不顯其明；唐玄宗謂以昧養明、遺形去智而實明了；李榮謂智無不周而光不耀；蘇轍謂無所不照而非察；吳澄謂葆光用晦乃所以為明；憨山謂聖人光而不耀、有智而不用。", "generalSimp": "王弼谓光而不耀；成玄英谓晦迹同俗、不显其明；唐玄宗谓以昧养明、遗形去智而实明了；李荣谓智无不周而光不耀；苏辙谓无所不照而非察；吴澄谓葆光用晦乃所以为明；憨山谓圣人光而不耀、有智而不用。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏", "御注", "御疏", "李榮注", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "成玄英疏", "御注", "御疏", "李荣注", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ] }, { "id": "n007", "sentenceId": "s006", "start": 10, "end": 12, "char": "夷道", "charSimp": "夷道", "startSimp": 10, "endSimp": 12, "pinyin": "yí dào", "gloss": "平坦的道。夷，平也。", "glossSimp": "平坦的道。夷，平也。", "general": "河上公謂大道之人不自別殊，若多比類；王弼謂因物之性、不執平以割物，其平不見，乃更反若纇㘨；成玄英謂證太平等道，知眾生同體而等差一類；唐玄宗謂識心清淨、坦然平易而外若絲之有纇；蘇轍謂或夷或類，所至則平而未嘗削；吳澄謂若絲有類而不勻，乃所以為平均。", "generalSimp": "河上公谓大道之人不自别殊，若多比类；王弼谓因物之性、不执平以割物，其平不见，乃更反若颣㘨；成玄英谓证太平等道，知众生同体而等差一类；唐玄宗谓识心清净、坦然平易而外若丝之有颣；苏辙谓或夷或类，所至则平而未尝削；吴澄谓若丝有类而不匀，乃所以为平均。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "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", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n008", "sentenceId": "s006", "start": 13, "end": 14, "char": "纇", "charSimp": "颣", "startSimp": 13, "endSimp": 14, "pinyin": "lèi", "gloss": "絲上的結節，引申為不平、不勻。", "glossSimp": "丝上的结节，引申为不平、不匀。", "general": "王弼訓「纇，㘨也」，謂大夷之道因物之性，不執平以割物；河上公、成玄英、李榮解作比類；魏源引《說文》「絲節」、《左傳》「刑之頗纇」注謂不平；蘇轍作「類」，謂或夷或類；王夫之謂「在牛為牛，在馬為馬，類也」。", "generalSimp": "王弼训「颣，㘨也」，谓大夷之道因物之性，不执平以割物；河上公、成玄英、李荣解作比类；魏源引《说文》「丝节」、《左传》「刑之颇颣」注谓不平；苏辙作「类」，谓或夷或类；王夫之谓「在牛为牛，在马为马，类也」。", "variants": [ "類", "颣" ], "variantsSimp": [ "类", "颣" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "李榮注", "蘇轍老子解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "李荣注", "苏辙老子解", "魏源老子本义", "王夫之老子衍" ] }, { "id": "n009", "sentenceId": "s007", "start": 0, "end": 2, "char": "上德", "charSimp": "上德", "startSimp": 0, "endSimp": 2, "pinyin": "shàng dé", "gloss": "崇高的德。", "glossSimp": "崇高的德。", "general": "河上公謂上德之人若深谷，不恥垢濁；王弼謂不德其德、無所懷；成玄英謂與太虛等量，包容萬物；唐玄宗謂德用光備，無不含容；李榮謂無不容；蘇轍謂上德不德，如谷之虛；憨山謂心包天地、德無不容。", "generalSimp": "河上公谓上德之人若深谷，不耻垢浊；王弼谓不德其德、无所怀；成玄英谓与太虚等量，包容万物；唐玄宗谓德用光备，无不含容；李荣谓无不容；苏辙谓上德不德，如谷之虚；憨山谓心包天地、德无不容。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "憨山道德经解" ] }, { "id": "n010", "sentenceId": "s007", "start": 5, "end": 7, "char": "大白", "charSimp": "大白", "startSimp": 5, "endSimp": 7, "pinyin": "dà bái", "gloss": "最潔白、最純淨的德。", "glossSimp": "最洁白、最纯净的德。", "general": "河上公謂大潔白之人若汙辱，不自彰顯；王弼謂知其白、守其黑，大白然後乃得；唐玄宗謂純潔而含垢；李榮謂粗而不穢為大白、混而似濁為若辱；蘇轍謂使白而不受汙，則非聖人；吳澄謂若色之污辱，乃所以為大白。", "generalSimp": "河上公谓大洁白之人若污辱，不自彰显；王弼谓知其白、守其黑，大白然后乃得；唐玄宗谓纯洁而含垢；李荣谓粗而不秽为大白、混而似浊为若辱；苏辙谓使白而不受污，则非圣人；吴澄谓若色之污辱，乃所以为大白。", "variants": [ "太白" ], "variantsSimp": [ "太白" ], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n011", "sentenceId": "s007", "start": 10, "end": 12, "char": "廣德", "charSimp": "广德", "startSimp": 10, "endSimp": 12, "pinyin": "guǎng dé", "gloss": "廣大的德。", "glossSimp": "广大的德。", "general": "河上公謂廣大之人若愚頑不足；王弼謂廣德不盈、廓然無形、不可滿；唐玄宗謂大成而執謙；李榮謂大滿若沖；蘇轍謂廣大而不可復加則止於此，非廣也；吳澄作「廣得」，謂若狹小不足乃所以為弘廣。", "generalSimp": "河上公谓广大之人若愚顽不足；王弼谓广德不盈、廓然无形、不可满；唐玄宗谓大成而执谦；李荣谓大满若冲；苏辙谓广大而不可复加则止于此，非广也；吴澄作「广得」，谓若狭小不足乃所以为弘广。", "variants": [ "廣得" ], "variantsSimp": [ "广得" ], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "苏辙老子解", "吴澄道德真经注" ] }, { "id": "n012", "sentenceId": "s007", "start": 16, "end": 18, "char": "建德", "charSimp": "建德", "startSimp": 16, "endSimp": 18, "pinyin": "jiàn dé", "gloss": "建樹、立德的德。", "glossSimp": "建树、立德的德。", "general": "河上公謂建設道德之人若可偷引使空虛；王弼訓「偷，匹也」，謂因物自然、不立不施；唐玄宗謂立功而不衒，潛修密行如盜竊；李榮謂潛行密被；蘇轍謂因物自然而無所立，外若偷惰而實建；魏源謂偷讀如輸，與隅、渝為韻。", "generalSimp": "河上公谓建设道德之人若可偷引使空虚；王弼训「偷，匹也」，谓因物自然、不立不施；唐玄宗谓立功而不衒，潜修密行如盗窃；李荣谓潜行密被；苏辙谓因物自然而无所立，外若偷惰而实建；魏源谓偷读如输，与隅、渝为韵。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "蘇轍老子解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "苏辙老子解", "魏源老子本义" ] }, { "id": "n013", "sentenceId": "s007", "start": 21, "end": 23, "char": "質真", "charSimp": "质真", "startSimp": 21, "endSimp": 23, "pinyin": "zhì zhēn", "gloss": "質樸純真。", "glossSimp": "质朴纯真。", "general": "河上公謂質樸之人若五色有渝淺不明；王弼謂質真者不矜其真，故渝；成玄英謂素實體真之士，寂而動、真而應變；唐玄宗謂淳一而和光；李榮謂性無染濁、體實常存；蘇轍謂體性抱神、隨物變化而不失其真；憨山作「質真如渝」，謂貞介如玉而能與世浮沉。", "generalSimp": "河上公谓质朴之人若五色有渝浅不明；王弼谓质真者不矜其真，故渝；成玄英谓素实体真之士，寂而动、真而应变；唐玄宗谓淳一而和光；李荣谓性无染浊、体实常存；苏辙谓体性抱神、随物变化而不失其真；憨山作「质真如渝」，谓贞介如玉而能与世浮沉。", "variants": [ "質直", "質真如渝" ], "variantsSimp": [ "质直", "质真如渝" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "憨山道德经解" ] }, { "id": "n014", "sentenceId": "s008", "start": 0, "end": 2, "char": "大方", "charSimp": "大方", "startSimp": 0, "endSimp": 2, "pinyin": "dà fāng", "gloss": "最大的方正。", "glossSimp": "最大的方正。", "general": "河上公謂大方正之人無委曲廉隅；王弼謂方而不割；唐玄宗謂不立圭角；李榮謂至道無形無隅；蘇轍謂全其大方，不小立圭角；憨山謂心如太虛，無適不可。", "generalSimp": "河上公谓大方正之人无委曲廉隅；王弼谓方而不割；唐玄宗谓不立圭角；李荣谓至道无形无隅；苏辙谓全其大方，不小立圭角；憨山谓心如太虚，无适不可。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "蘇轍老子解", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "苏辙老子解", "憨山道德经解" ] }, { "id": "n015", "sentenceId": "s008", "start": 5, "end": 7, "char": "大器", "charSimp": "大器", "startSimp": 5, "endSimp": 7, "pinyin": "dà qì", "gloss": "最大的器物。", "glossSimp": "最大的器物。", "general": "河上公謂大器之人若九鼎瑚璉，不可卒成；王弼謂大器成天下，不持全別，故必晚成；成玄英謂瑚璉九鼎非一朝可成，喻大學之人須累劫修研；唐玄宗謂備物之用曰器，以晚故能成大；李榮謂積習生常，美成在久；蘇轍謂器大不可近用。", "generalSimp": "河上公谓大器之人若九鼎瑚琏，不可卒成；王弼谓大器成天下，不持全别，故必晚成；成玄英谓瑚琏九鼎非一朝可成，喻大学之人须累劫修研；唐玄宗谓备物之用曰器，以晚故能成大；李荣谓积习生常，美成在久；苏辙谓器大不可近用。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "蘇轍老子解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "苏辙老子解" ] }, { "id": "n016", "sentenceId": "s008", "start": 10, "end": 12, "char": "大音", "charSimp": "大音", "startSimp": 10, "endSimp": 12, "pinyin": "dà yīn", "gloss": "最大的聲音。", "glossSimp": "最大的声音。", "general": "河上公謂大音猶雷霆待時而動，喻常愛氣希言；王弼謂聽之不聞名曰希，有聲則有分，分則不能統眾；成玄英謂至道大音寂乎無聲，師曠聽之而不聞；唐玄宗謂道能應眾音，待感而應；李榮謂鴻鐘應節而鳴，玄教隨機而作；魏源校記云傅奕作「大言」。", "generalSimp": "河上公谓大音犹雷霆待时而动，喻常爱气希言；王弼谓听之不闻名曰希，有声则有分，分则不能统众；成玄英谓至道大音寂乎无声，师旷听之而不闻；唐玄宗谓道能应众音，待感而应；李荣谓鸿钟应节而鸣，玄教随机而作；魏源校记云傅奕作「大言」。", "variants": [ "大言" ], "variantsSimp": [ "大言" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "魏源老子本义" ] }, { "id": "n017", "sentenceId": "s008", "start": 15, "end": 17, "char": "大象", "charSimp": "大象", "startSimp": 15, "endSimp": 17, "pinyin": "dà xiàng", "gloss": "最大的形象。", "glossSimp": "最大的形象。", "general": "河上公謂大法象之人質樸無形容；王弼謂有形則有分，象而形者非大象；成玄英謂大道之象象而無形，離朱視之莫見其形；唐玄宗謂大象之道本無形質，隨感而應，能狀眾形；李榮謂大象無象，故曰無形；憨山謂大象之無形，殊非常情所易見聞。", "generalSimp": "河上公谓大法象之人质朴无形容；王弼谓有形则有分，象而形者非大象；成玄英谓大道之象象而无形，离朱视之莫见其形；唐玄宗谓大象之道本无形质，随感而应，能状众形；李荣谓大象无象，故曰无形；憨山谓大象之无形，殊非常情所易见闻。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "憨山道德经解" ] }, { "id": "n018", "sentenceId": "s009", "start": 2, "end": 4, "char": "無名", "charSimp": "无名", "startSimp": 2, "endSimp": 4, "pinyin": "wú míng", "gloss": "沒有名稱；道隱而不可名。", "glossSimp": "没有名称；道隐而不可名。", "general": "河上公謂道潛隱，使人無能指名；王弼謂物以之成而不見其成形，故隱而無名；成玄英謂至道妙本幽隱窈冥，非名言所能詮辯；唐玄宗謂妙本無象，則體不可名；李榮謂絕於稱謂，故曰無名；憨山謂道隱於無名，非常情所易知。", "generalSimp": "河上公谓道潜隐，使人无能指名；王弼谓物以之成而不见其成形，故隐而无名；成玄英谓至道妙本幽隐窈冥，非名言所能诠辩；唐玄宗谓妙本无象，则体不可名；李荣谓绝于称谓，故曰无名；憨山谓道隐于无名，非常情所易知。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "憨山道德经解" ] }, { "id": "n019", "sentenceId": "s010", "start": 4, "end": 6, "char": "善貸", "charSimp": "善贷", "startSimp": 4, "endSimp": 6, "pinyin": "shàn dài", "gloss": "善於施與、資貸。", "glossSimp": "善于施与、资贷。", "general": "河上公謂道善稟貸人精氣，且成就之；王弼謂貸非唯供其乏，一貸之則足以永終其德，成之不加機匠之裁；成玄英謂無名之道有大慈悲，俯救眾生、借其善力；唐玄宗謂善以沖和妙用資貸萬物且成熟之；嚴遵謂貸於不貸而萬物成；陸希聲謂善濟貸於萬物而不責其報；憨山謂萬物皆往資焉而不匱。", "generalSimp": "河上公谓道善禀贷人精气，且成就之；王弼谓贷非唯供其乏，一贷之则足以永终其德，成之不加机匠之裁；成玄英谓无名之道有大慈悲，俯救众生、借其善力；唐玄宗谓善以冲和妙用资贷万物且成熟之；严遵谓贷于不贷而万物成；陆希声谓善济贷于万物而不责其报；憨山谓万物皆往资焉而不匮。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "嚴遵指歸", "陸希聲傳", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "严遵指归", "陆希声传", "憨山道德经解" ] } ], "glossary": { "上士": "上等資質、能領悟道的人；河上公謂自勤苦竭力而行，王弼云「有志也」，成玄英稱上機之士，唐玄宗稱上智之士。", "若存若亡": "時而存記於心，時而又忘失；河上公謂中士治身治國而欣存、見財色而復亡。", "下士": "下等資質、不能領悟道的人；河上公謂貪狠多欲，見道柔弱質樸而大笑。", "不笑": "不為下士所譏笑；諸家謂不為下士所笑，不足以為道。", "建言": "立言、設言；河上公訓「建設」，王弼云「建，猶立也」，指古之立言者所說。", "明道": "明白道、體道；王弼謂光而不耀，成玄英謂晦迹同俗。", "夷道": "平坦的道；夷，平也。王弼謂因物之性、不執平以割物。", "纇": "絲上的結節，引申為不平、不勻；王弼訓「㘨」，河上公、成玄英、李榮解作比類。", "類": "比類、同類；河上公、成玄英、李榮、唐玄宗、陸希聲、蘇轍、呂惠卿、憨山諸本作「夷道若類」。", "上德": "崇高的德；河上公謂若深谷，不恥垢濁。", "大白": "最潔白、最純淨的德；王弼謂知其白、守其黑，大白然後乃得。", "廣德": "廣大的德；王弼謂廣德不盈、廓然無形；吳澄作「廣得」。", "建德": "建樹、立德的德；王弼訓「偷，匹也」，謂因物自然、不立不施。", "質真": "質樸純真；王弼謂質真者不矜其真，故渝。", "大方": "最大的方正；王弼謂方而不割，故無隅。", "大器": "最大的器物；王弼謂大器成天下，不持全別，故必晚成。", "大音": "最大的聲音；王弼謂聽之不聞名曰希，有聲則有分、分則不能統眾。", "大象": "最大的形象；王弼謂有形則有分，象而形者非大象。", "無名": "沒有名稱；道隱而不可名。", "善貸": "善於施與、資貸；王弼謂一貸之則足以永終其德。", "同異": "河上公本章章題。", "上士聞道章": "《玄德纂疏》卷十二、呂惠卿、蘇轍本章章題。", "十二事": "指「明道若昧」以下十二句；吳澄、憨山、魏源皆以為古之立言者所列。", "偷": "王弼訓「匹」，謂因物自然、不立不施；河上公謂若可偷引使空虛；魏源謂讀如輸，與隅、渝為韻。", "渝": "變改；王弼謂質真者不矜其真，故若渝。", "貸": "施與、資借；河上公謂稟貸人精氣，王弼謂一貸足以永終其德。", "成": "成全、成就；王弼謂成之不加機匠之裁，無物而不濟其形。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "王弼本無章題。河上公題「同異第四十一」；《玄德纂疏》卷十二、呂惠卿、蘇轍題「上士聞道章第四十一」。吳澄合第四十至四十二章為其第三十五章；魏源以此章自為其第三十五章；嚴遵本無章題，此章自為一篇。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》、魏源《老子本義》、嚴遵《道德真經指歸》", "textSimp": "王弼本无章题。河上公题「同异第四十一」；《玄德纂疏》卷十二、吕惠卿、苏辙题「上士闻道章第四十一」。吴澄合第四十至四十二章为其第三十五章；魏源以此章自为其第三十五章；严遵本无章题，此章自为一篇。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》、魏源《老子本义》、严遵《道德真经指归》", "id": "k001" }, { "sentenceId": "s006", "headword": "夷道若纇", "text": "王弼、嚴遵、吳澄作「夷道若纇」；河上公、成玄英、李榮、唐玄宗、陸希聲、蘇轍、呂惠卿、憨山作「夷道若類」；魏源作「颣」，校記云「河上作类」。王弼訓「纇，㘨也」，謂因物之性、不執平以割物；河上公、成玄英、李榮三家解作比類；蘇轍謂或夷或類、所至則平而未嘗削。本站從王弼本作「纇」。", "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》、李榮《道德真經注》、唐玄宗《道德真經注疏》、陸希聲《道德經傳》、蘇轍《老子解》、呂惠卿《道德真經傳》、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、严遵、吴澄作「夷道若颣」；河上公、成玄英、李荣、唐玄宗、陆希声、苏辙、吕惠卿、憨山作「夷道若类」；魏源作「颣」，校记云「河上作类」。王弼训「颣，㘨也」，谓因物之性、不执平以割物；河上公、成玄英、李荣三家解作比类；苏辙谓或夷或类、所至则平而未尝削。本站从王弼本作「颣」。", "headwordSimp": "夷道若颣", "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》、李荣《道德真经注》、唐玄宗《道德真经注疏》、陆希声《道德经传》、苏辙《老子解》、吕惠卿《道德真经传》、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": "k002" }, { "sentenceId": "s007", "headword": "大白若辱", "text": "王弼《道藏》本正文作「太白若辱」，注云「知其白，守其黑，大白然後乃得」；河上公、成玄英、唐玄宗、李榮、陸希聲、蘇轍、呂惠卿、憨山、吳澄、魏源諸本並作「大白若辱」。王夫之此句在「質真若渝」之後，諸本在「上德若谷」之後。本站從通行本作「大白」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、蘇轍《老子解》、呂惠卿《道德真經傳》、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《道藏》本正文作「太白若辱」，注云「知其白，守其黑，大白然后乃得」；河上公、成玄英、唐玄宗、李荣、陆希声、苏辙、吕惠卿、憨山、吴澄、魏源诸本并作「大白若辱」。王夫之此句在「质真若渝」之后，诸本在「上德若谷」之后。本站从通行本作「大白」。", "headwordSimp": "大白若辱", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、苏辙《老子解》、吕惠卿《道德真经传》、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": "k003" }, { "sentenceId": "s007", "headword": "上德若谷", "text": "成玄英云「本亦作俗字者，言亦能忘德，不異囂俗也」，是其所見別本作「上德若俗」。諸本並作「上德若谷」。", "source": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）、河上公《老子道德經章句》、王弼《老子道德經注》、唐玄宗《道德真經注疏》", "textSimp": "成玄英云「本亦作俗字者，言亦能忘德，不异嚣俗也」，是其所见别本作「上德若俗」。诸本并作「上德若谷」。", "headwordSimp": "上德若谷", "sourceSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十二所引）、河上公《老子道德经章句》、王弼《老子道德经注》、唐玄宗《道德真经注疏》", "id": "k004" }, { "sentenceId": "s007", "headword": "廣德若不足", "text": "吳澄作「廣得若不足」，魏源校記云「廣德，吳澄作廣得」。諸本並作「廣德」。", "source": "吳澄《道德真經注》、魏源《老子本義》、王弼《老子道德經注》、河上公《老子道德經章句》", "textSimp": "吴澄作「广得若不足」，魏源校记云「广德，吴澄作广得」。诸本并作「广德」。", "headwordSimp": "广德若不足", "sourceSimp": "吴澄《道德真经注》、魏源《老子本义》、王弼《老子道德经注》、河上公《老子道德经章句》", "id": "k005" }, { "sentenceId": "s007", "headword": "質真若渝", "text": "憨山作「質真如渝」；傅奕作「質直若渝」，據魏源校記；魏源又云「渝作輸，古皆通用，《春秋》渝平為輸平是也」。諸本並作「質真若渝」。", "source": "釋德清《道德經解》（公開轉錄本）、魏源《老子本義》、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》", "textSimp": "憨山作「质真如渝」；傅奕作「质直若渝」，据魏源校记；魏源又云「渝作输，古皆通用，《春秋》渝平为输平是也」。诸本并作「质真若渝」。", "headwordSimp": "质真若渝", "sourceSimp": "释德清《道德经解》（公开转录本）、魏源《老子本义》、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》", "id": "k006" }, { "sentenceId": "s008", "headword": "大音希聲", "text": "傅奕作「大言」，據魏源校記。魏源又云「偷讀如輸，與淪、隅為韻」，謂「建德若偷」之偷與「大方無隅」「質真若渝」協韻。諸本並作「大音希聲」。", "source": "魏源《老子本義》、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》", "textSimp": "傅奕作「大言」，据魏源校记。魏源又云「偷读如输，与沦、隅为韵」，谓「建德若偷」之偷与「大方无隅」「质真若渝」协韵。诸本并作「大音希声」。", "headwordSimp": "大音希声", "sourceSimp": "魏源《老子本义》、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》", "id": "k007" }, { "sentenceId": "s009", "headword": "道隱無名", "text": "魏源底本轉錄作「道德無名」，與諸本及上下文不合，當是「道隱」之訛，今從王弼本作「道隱無名」。憨山、蘇轍、呂惠卿、吳澄諸本並同王弼。", "source": "魏源《老子本義》（公開轉錄本）、王弼《老子道德經注》、蘇轍《老子解》、呂惠卿《道德真經傳》、吳澄《道德真經注》、釋德清《道德經解》", "textSimp": "魏源底本转录作「道德无名」，与诸本及上下文不合，当是「道隐」之讹，今从王弼本作「道隐无名」。憨山、苏辙、吕惠卿、吴澄诸本并同王弼。", "headwordSimp": "道隐无名", "sourceSimp": "魏源《老子本义》（公开转录本）、王弼《老子道德经注》、苏辙《老子解》、吕惠卿《道德真经传》、吴澄《道德真经注》、释德清《道德经解》", "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》卷十二所引；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。河上公十條、王弼六條、成玄英六條、唐玄宗御注御疏十二條、嚴遵三條、李榮六條、蘇轍六條、吳澄五條、王夫之二條；陸希聲、呂惠卿、憨山、魏源各整章一條。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》卷十二所引）、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》卷十二所引；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。河上公十条、王弼六条、成玄英六条、唐玄宗御注御疏十二条、严遵三条、李荣六条、苏辙六条、吴澄五条、王夫之二条；陆希声、吕惠卿、憨山、魏源各整章一条。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》卷十二所引）、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": { "上士": "上等资质、能领悟道的人；河上公谓自勤苦竭力而行，王弼云「有志也」，成玄英称上机之士，唐玄宗称上智之士。", "若存若亡": "时而存记于心，时而又忘失；河上公谓中士治身治国而欣存、见财色而复亡。", "下士": "下等资质、不能领悟道的人；河上公谓贪狠多欲，见道柔弱质朴而大笑。", "不笑": "不为下士所讥笑；诸家谓不为下士所笑，不足以为道。", "建言": "立言、设言；河上公训「建设」，王弼云「建，犹立也」，指古之立言者所说。", "明道": "明白道、体道；王弼谓光而不耀，成玄英谓晦迹同俗。", "夷道": "平坦的道；夷，平也。王弼谓因物之性、不执平以割物。", "颣": "丝上的结节，引申为不平、不匀；王弼训「㘨」，河上公、成玄英、李荣解作比类。", "类": "比类、同类；河上公、成玄英、李荣、唐玄宗、陆希声、苏辙、吕惠卿、憨山诸本作「夷道若类」。", "上德": "崇高的德；河上公谓若深谷，不耻垢浊。", "大白": "最洁白、最纯净的德；王弼谓知其白、守其黑，大白然后乃得。", "广德": "广大的德；王弼谓广德不盈、廓然无形；吴澄作「广得」。", "建德": "建树、立德的德；王弼训「偷，匹也」，谓因物自然、不立不施。", "质真": "质朴纯真；王弼谓质真者不矜其真，故渝。", "大方": "最大的方正；王弼谓方而不割，故无隅。", "大器": "最大的器物；王弼谓大器成天下，不持全别，故必晚成。", "大音": "最大的声音；王弼谓听之不闻名曰希，有声则有分、分则不能统众。", "大象": "最大的形象；王弼谓有形则有分，象而形者非大象。", "无名": "没有名称；道隐而不可名。", "善贷": "善于施与、资贷；王弼谓一贷之则足以永终其德。", "同异": "河上公本章章题。", "上士闻道章": "《玄德纂疏》卷十二、吕惠卿、苏辙本章章题。", "十二事": "指「明道若昧」以下十二句；吴澄、憨山、魏源皆以为古之立言者所列。", "偷": "王弼训「匹」，谓因物自然、不立不施；河上公谓若可偷引使空虚；魏源谓读如输，与隅、渝为韵。", "渝": "变改；王弼谓质真者不矜其真，故若渝。", "贷": "施与、资借；河上公谓禀贷人精气，王弼谓一贷足以永终其德。", "成": "成全、成就；王弼谓成之不加机匠之裁，无物而不济其形。" }, "lexicon": { "note": "由构建脚本从字词注与常用字表生成，供义位词典和开放数据集使用；occurrence 统计按繁体与简体正文分别匹配后合并。", "entries": [ { "order": 1, "id": "n001", "noteId": "n001", "sentenceId": "s001", "headword": "上士", "headwordSimp": "上士", "pinyin": "shàng shì", "gloss": "上等資質、能領悟道的人。", "glossSimp": "上等资质、能领悟道的人。", "general": "河上公謂上士聞道自勤苦竭力而行；王弼僅云「有志也」；成玄英稱上機之士，智慧聰達，一聞至道即悟萬法皆空；唐玄宗稱上智之士，深識洞鑒，聞斯行諸、曾不懈怠；陸希聲謂知微知彰、通乎形外；呂惠卿謂真聞之者，無所復疑；憨山謂上根之人，志與道合，身體而力行。", "generalSimp": "河上公谓上士闻道自勤苦竭力而行；王弼仅云「有志也」；成玄英称上机之士，智慧聪达，一闻至道即悟万法皆空；唐玄宗称上智之士，深识洞鉴，闻斯行诸、曾不懈怠；陆希声谓知微知彰、通乎形外；吕惠卿谓真闻之者，无所复疑；憨山谓上根之人，志与道合，身体而力行。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "陸希聲傳", "呂惠卿傳", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "陆希声传", "吕惠卿传", "憨山道德经解" ], "forms": [ { "form": "上士", "formSimp": "上士", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s002", "headword": "若存若亡", "headwordSimp": "若存若亡", "pinyin": "ruò cún ruò wáng", "gloss": "時而存記於心，時而又忘失。", "glossSimp": "时而存记于心，时而又忘失。", "general": "河上公謂中士治身治國而欣存，退見財色榮譽則復亡；成玄英謂中機照理不明，斂情則得空心，涉塵則滯有境；唐玄宗謂中士可上可下，故疑而若存若亡；李榮謂素絲無恒，隨好惡而異心；蘇轍謂與道存亡出沒而疑之；吳澄謂中士之識已不及。", "generalSimp": "河上公谓中士治身治国而欣存，退见财色荣誉则复亡；成玄英谓中机照理不明，敛情则得空心，涉尘则滞有境；唐玄宗谓中士可上可下，故疑而若存若亡；李荣谓素丝无恒，随好恶而异心；苏辙谓与道存亡出没而疑之；吴澄谓中士之识已不及。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "若存若亡", "formSimp": "若存若亡", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s003", "headword": "下士", "headwordSimp": "下士", "pinyin": "xià shì", "gloss": "下等資質、不能領悟道的人。", "glossSimp": "下等资质、不能领悟道的人。", "general": "河上公謂下士貪狠多欲，見道柔弱謂之恐懼，見道質樸謂之鄙陋，故大笑；成玄英謂下機根性愚鈍，聞至言宏博而誹謗撫掌；唐玄宗謂迷而不信故笑；陸希聲謂知彰而不知微，止乎形內；憨山謂下根之士，了不相蒙而以為怪。", "generalSimp": "河上公谓下士贪狠多欲，见道柔弱谓之恐惧，见道质朴谓之鄙陋，故大笑；成玄英谓下机根性愚钝，闻至言宏博而诽谤抚掌；唐玄宗谓迷而不信故笑；陆希声谓知彰而不知微，止乎形内；憨山谓下根之士，了不相蒙而以为怪。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "陸希聲傳", "憨山道德經解" ], "refsSimp": [ "河上公注", "成玄英疏", "御注", "陆希声传", "憨山道德经解" ], "forms": [ { "form": "下士", "formSimp": "下士", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s004", "headword": "不笑", "headwordSimp": "不笑", "pinyin": "bù xiào", "gloss": "不為下士所譏笑。", "glossSimp": "不为下士所讥笑。", "general": "河上公謂不為下士所笑，不足以為道；成玄英謂不為凡人所笑，不足稱為聖道；唐玄宗謂不為下士所笑，不足以為玄妙至道；蘇轍謂道非形聲，下士以荒唐謬悠而笑；吳澄謂若皆能識之，則不足以為道；憨山謂道與常情相反，此輩不笑不足以為道。", "generalSimp": "河上公谓不为下士所笑，不足以为道；成玄英谓不为凡人所笑，不足称为圣道；唐玄宗谓不为下士所笑，不足以为玄妙至道；苏辙谓道非形声，下士以荒唐谬悠而笑；吴澄谓若皆能识之，则不足以为道；憨山谓道与常情相反，此辈不笑不足以为道。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "成玄英疏", "御注", "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", "御注", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "不笑", "formSimp": "不笑", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s005", "headword": "建言", "headwordSimp": "建言", "pinyin": "jiàn yán", "gloss": "立言、設言；指古之立言者所說。", "glossSimp": "立言、设言；指古之立言者所说。", "general": "河上公訓「建設也，設言已有道，當如下句」；王弼云「建，猶立也」；成玄英謂上士所行之道建在下文；唐玄宗謂將立言以明三士於道不同；蘇轍謂古之立言者有是說而老子取之；吳澄謂此句起下二節，十二事是也；憨山謂十二句皆古之立言者之辭。", "generalSimp": "河上公训「建设也，设言已有道，当如下句」；王弼云「建，犹立也」；成玄英谓上士所行之道建在下文；唐玄宗谓将立言以明三士于道不同；苏辙谓古之立言者有是说而老子取之；吴澄谓此句起下二节，十二事是也；憨山谓十二句皆古之立言者之辞。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "御疏", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "建言", "formSimp": "建言", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s006", "headword": "明道", "headwordSimp": "明道", "pinyin": "míng dào", "gloss": "明白道、體道。", "glossSimp": "明白道、体道。", "general": "王弼謂光而不耀；成玄英謂晦迹同俗、不顯其明；唐玄宗謂以昧養明、遺形去智而實明了；李榮謂智無不周而光不耀；蘇轍謂無所不照而非察；吳澄謂葆光用晦乃所以為明；憨山謂聖人光而不耀、有智而不用。", "generalSimp": "王弼谓光而不耀；成玄英谓晦迹同俗、不显其明；唐玄宗谓以昧养明、遗形去智而实明了；李荣谓智无不周而光不耀；苏辙谓无所不照而非察；吴澄谓葆光用晦乃所以为明；憨山谓圣人光而不耀、有智而不用。", "variants": [], "variantsSimp": [], "refs": [ "王弼注", "成玄英疏", "御注", "御疏", "李榮注", "蘇轍老子解", "吳澄道德真經注", "憨山道德經解" ], "refsSimp": [ "王弼注", "成玄英疏", "御注", "御疏", "李荣注", "苏辙老子解", "吴澄道德真经注", "憨山道德经解" ], "forms": [ { "form": "明道", "formSimp": "明道", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s006", "headword": "夷道", "headwordSimp": "夷道", "pinyin": "yí dào", "gloss": "平坦的道。夷，平也。", "glossSimp": "平坦的道。夷，平也。", "general": "河上公謂大道之人不自別殊，若多比類；王弼謂因物之性、不執平以割物，其平不見，乃更反若纇㘨；成玄英謂證太平等道，知眾生同體而等差一類；唐玄宗謂識心清淨、坦然平易而外若絲之有纇；蘇轍謂或夷或類，所至則平而未嘗削；吳澄謂若絲有類而不勻，乃所以為平均。", "generalSimp": "河上公谓大道之人不自别殊，若多比类；王弼谓因物之性、不执平以割物，其平不见，乃更反若颣㘨；成玄英谓证太平等道，知众生同体而等差一类；唐玄宗谓识心清净、坦然平易而外若丝之有颣；苏辙谓或夷或类，所至则平而未尝削；吴澄谓若丝有类而不匀，乃所以为平均。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御疏", "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", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "夷道", "formSimp": "夷道", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s006", "headword": "纇", "headwordSimp": "颣", "pinyin": "lèi", "gloss": "絲上的結節，引申為不平、不勻。", "glossSimp": "丝上的结节，引申为不平、不匀。", "general": "王弼訓「纇，㘨也」，謂大夷之道因物之性，不執平以割物；河上公、成玄英、李榮解作比類；魏源引《說文》「絲節」、《左傳》「刑之頗纇」注謂不平；蘇轍作「類」，謂或夷或類；王夫之謂「在牛為牛，在馬為馬，類也」。", "generalSimp": "王弼训「颣，㘨也」，谓大夷之道因物之性，不执平以割物；河上公、成玄英、李荣解作比类；魏源引《说文》「丝节」、《左传》「刑之颇颣」注谓不平；苏辙作「类」，谓或夷或类；王夫之谓「在牛为牛，在马为马，类也」。", "variants": [ "類", "颣" ], "variantsSimp": [ "类", "颣" ], "refs": [ "王弼注", "河上公注", "成玄英疏", "李榮注", "蘇轍老子解", "魏源老子本義", "王夫之老子衍" ], "refsSimp": [ "王弼注", "河上公注", "成玄英疏", "李荣注", "苏辙老子解", "魏源老子本义", "王夫之老子衍" ], "forms": [ { "form": "纇", "formSimp": "颣", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] }, { "form": "颣", "formSimp": "颣", "kind": "variant", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s007", "headword": "上德", "headwordSimp": "上德", "pinyin": "shàng dé", "gloss": "崇高的德。", "glossSimp": "崇高的德。", "general": "河上公謂上德之人若深谷，不恥垢濁；王弼謂不德其德、無所懷；成玄英謂與太虛等量，包容萬物；唐玄宗謂德用光備，無不含容；李榮謂無不容；蘇轍謂上德不德，如谷之虛；憨山謂心包天地、德無不容。", "generalSimp": "河上公谓上德之人若深谷，不耻垢浊；王弼谓不德其德、无所怀；成玄英谓与太虚等量，包容万物；唐玄宗谓德用光备，无不含容；李荣谓无不容；苏辙谓上德不德，如谷之虚；憨山谓心包天地、德无不容。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "憨山道德经解" ], "forms": [ { "form": "上德", "formSimp": "上德", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s007", "headword": "大白", "headwordSimp": "大白", "pinyin": "dà bái", "gloss": "最潔白、最純淨的德。", "glossSimp": "最洁白、最纯净的德。", "general": "河上公謂大潔白之人若汙辱，不自彰顯；王弼謂知其白、守其黑，大白然後乃得；唐玄宗謂純潔而含垢；李榮謂粗而不穢為大白、混而似濁為若辱；蘇轍謂使白而不受汙，則非聖人；吳澄謂若色之污辱，乃所以為大白。", "generalSimp": "河上公谓大洁白之人若污辱，不自彰显；王弼谓知其白、守其黑，大白然后乃得；唐玄宗谓纯洁而含垢；李荣谓粗而不秽为大白、混而似浊为若辱；苏辙谓使白而不受污，则非圣人；吴澄谓若色之污辱，乃所以为大白。", "variants": [ "太白" ], "variantsSimp": [ "太白" ], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "大白", "formSimp": "大白", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s007", "headword": "廣德", "headwordSimp": "广德", "pinyin": "guǎng dé", "gloss": "廣大的德。", "glossSimp": "广大的德。", "general": "河上公謂廣大之人若愚頑不足；王弼謂廣德不盈、廓然無形、不可滿；唐玄宗謂大成而執謙；李榮謂大滿若沖；蘇轍謂廣大而不可復加則止於此，非廣也；吳澄作「廣得」，謂若狹小不足乃所以為弘廣。", "generalSimp": "河上公谓广大之人若愚顽不足；王弼谓广德不盈、廓然无形、不可满；唐玄宗谓大成而执谦；李荣谓大满若冲；苏辙谓广大而不可复加则止于此，非广也；吴澄作「广得」，谓若狭小不足乃所以为弘广。", "variants": [ "廣得" ], "variantsSimp": [ "广得" ], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "蘇轍老子解", "吳澄道德真經注" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "苏辙老子解", "吴澄道德真经注" ], "forms": [ { "form": "廣德", "formSimp": "广德", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s007", "headword": "建德", "headwordSimp": "建德", "pinyin": "jiàn dé", "gloss": "建樹、立德的德。", "glossSimp": "建树、立德的德。", "general": "河上公謂建設道德之人若可偷引使空虛；王弼訓「偷，匹也」，謂因物自然、不立不施；唐玄宗謂立功而不衒，潛修密行如盜竊；李榮謂潛行密被；蘇轍謂因物自然而無所立，外若偷惰而實建；魏源謂偷讀如輸，與隅、渝為韻。", "generalSimp": "河上公谓建设道德之人若可偷引使空虚；王弼训「偷，匹也」，谓因物自然、不立不施；唐玄宗谓立功而不衒，潜修密行如盗窃；李荣谓潜行密被；苏辙谓因物自然而无所立，外若偷惰而实建；魏源谓偷读如输，与隅、渝为韵。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "蘇轍老子解", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "苏辙老子解", "魏源老子本义" ], "forms": [ { "form": "建德", "formSimp": "建德", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s007", "headword": "質真", "headwordSimp": "质真", "pinyin": "zhì zhēn", "gloss": "質樸純真。", "glossSimp": "质朴纯真。", "general": "河上公謂質樸之人若五色有渝淺不明；王弼謂質真者不矜其真，故渝；成玄英謂素實體真之士，寂而動、真而應變；唐玄宗謂淳一而和光；李榮謂性無染濁、體實常存；蘇轍謂體性抱神、隨物變化而不失其真；憨山作「質真如渝」，謂貞介如玉而能與世浮沉。", "generalSimp": "河上公谓质朴之人若五色有渝浅不明；王弼谓质真者不矜其真，故渝；成玄英谓素实体真之士，寂而动、真而应变；唐玄宗谓淳一而和光；李荣谓性无染浊、体实常存；苏辙谓体性抱神、随物变化而不失其真；憨山作「质真如渝」，谓贞介如玉而能与世浮沉。", "variants": [ "質直", "質真如渝" ], "variantsSimp": [ "质直", "质真如渝" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "蘇轍老子解", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "苏辙老子解", "憨山道德经解" ], "forms": [ { "form": "質真", "formSimp": "质真", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 14, "id": "n014", "noteId": "n014", "sentenceId": "s008", "headword": "大方", "headwordSimp": "大方", "pinyin": "dà fāng", "gloss": "最大的方正。", "glossSimp": "最大的方正。", "general": "河上公謂大方正之人無委曲廉隅；王弼謂方而不割；唐玄宗謂不立圭角；李榮謂至道無形無隅；蘇轍謂全其大方，不小立圭角；憨山謂心如太虛，無適不可。", "generalSimp": "河上公谓大方正之人无委曲廉隅；王弼谓方而不割；唐玄宗谓不立圭角；李荣谓至道无形无隅；苏辙谓全其大方，不小立圭角；憨山谓心如太虚，无适不可。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "御注", "李榮注", "蘇轍老子解", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "御注", "李荣注", "苏辙老子解", "憨山道德经解" ], "forms": [ { "form": "大方", "formSimp": "大方", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 15, "id": "n015", "noteId": "n015", "sentenceId": "s008", "headword": "大器", "headwordSimp": "大器", "pinyin": "dà qì", "gloss": "最大的器物。", "glossSimp": "最大的器物。", "general": "河上公謂大器之人若九鼎瑚璉，不可卒成；王弼謂大器成天下，不持全別，故必晚成；成玄英謂瑚璉九鼎非一朝可成，喻大學之人須累劫修研；唐玄宗謂備物之用曰器，以晚故能成大；李榮謂積習生常，美成在久；蘇轍謂器大不可近用。", "generalSimp": "河上公谓大器之人若九鼎瑚琏，不可卒成；王弼谓大器成天下，不持全别，故必晚成；成玄英谓瑚琏九鼎非一朝可成，喻大学之人须累劫修研；唐玄宗谓备物之用曰器，以晚故能成大；李荣谓积习生常，美成在久；苏辙谓器大不可近用。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "蘇轍老子解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "苏辙老子解" ], "forms": [ { "form": "大器", "formSimp": "大器", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 16, "id": "n016", "noteId": "n016", "sentenceId": "s008", "headword": "大音", "headwordSimp": "大音", "pinyin": "dà yīn", "gloss": "最大的聲音。", "glossSimp": "最大的声音。", "general": "河上公謂大音猶雷霆待時而動，喻常愛氣希言；王弼謂聽之不聞名曰希，有聲則有分，分則不能統眾；成玄英謂至道大音寂乎無聲，師曠聽之而不聞；唐玄宗謂道能應眾音，待感而應；李榮謂鴻鐘應節而鳴，玄教隨機而作；魏源校記云傅奕作「大言」。", "generalSimp": "河上公谓大音犹雷霆待时而动，喻常爱气希言；王弼谓听之不闻名曰希，有声则有分，分则不能统众；成玄英谓至道大音寂乎无声，师旷听之而不闻；唐玄宗谓道能应众音，待感而应；李荣谓鸿钟应节而鸣，玄教随机而作；魏源校记云傅奕作「大言」。", "variants": [ "大言" ], "variantsSimp": [ "大言" ], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "魏源老子本義" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "魏源老子本义" ], "forms": [ { "form": "大音", "formSimp": "大音", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 17, "id": "n017", "noteId": "n017", "sentenceId": "s008", "headword": "大象", "headwordSimp": "大象", "pinyin": "dà xiàng", "gloss": "最大的形象。", "glossSimp": "最大的形象。", "general": "河上公謂大法象之人質樸無形容；王弼謂有形則有分，象而形者非大象；成玄英謂大道之象象而無形，離朱視之莫見其形；唐玄宗謂大象之道本無形質，隨感而應，能狀眾形；李榮謂大象無象，故曰無形；憨山謂大象之無形，殊非常情所易見聞。", "generalSimp": "河上公谓大法象之人质朴无形容；王弼谓有形则有分，象而形者非大象；成玄英谓大道之象象而无形，离朱视之莫见其形；唐玄宗谓大象之道本无形质，随感而应，能状众形；李荣谓大象无象，故曰无形；憨山谓大象之无形，殊非常情所易见闻。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "憨山道德经解" ], "forms": [ { "form": "大象", "formSimp": "大象", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 18, "id": "n018", "noteId": "n018", "sentenceId": "s009", "headword": "無名", "headwordSimp": "无名", "pinyin": "wú míng", "gloss": "沒有名稱；道隱而不可名。", "glossSimp": "没有名称；道隐而不可名。", "general": "河上公謂道潛隱，使人無能指名；王弼謂物以之成而不見其成形，故隱而無名；成玄英謂至道妙本幽隱窈冥，非名言所能詮辯；唐玄宗謂妙本無象，則體不可名；李榮謂絕於稱謂，故曰無名；憨山謂道隱於無名，非常情所易知。", "generalSimp": "河上公谓道潜隐，使人无能指名；王弼谓物以之成而不见其成形，故隐而无名；成玄英谓至道妙本幽隐窈冥，非名言所能诠辩；唐玄宗谓妙本无象，则体不可名；李荣谓绝于称谓，故曰无名；憨山谓道隐于无名，非常情所易知。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "李榮注", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "李荣注", "憨山道德经解" ], "forms": [ { "form": "無名", "formSimp": "无名", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 19, "id": "n019", "noteId": "n019", "sentenceId": "s010", "headword": "善貸", "headwordSimp": "善贷", "pinyin": "shàn dài", "gloss": "善於施與、資貸。", "glossSimp": "善于施与、资贷。", "general": "河上公謂道善稟貸人精氣，且成就之；王弼謂貸非唯供其乏，一貸之則足以永終其德，成之不加機匠之裁；成玄英謂無名之道有大慈悲，俯救眾生、借其善力；唐玄宗謂善以沖和妙用資貸萬物且成熟之；嚴遵謂貸於不貸而萬物成；陸希聲謂善濟貸於萬物而不責其報；憨山謂萬物皆往資焉而不匱。", "generalSimp": "河上公谓道善禀贷人精气，且成就之；王弼谓贷非唯供其乏，一贷之则足以永终其德，成之不加机匠之裁；成玄英谓无名之道有大慈悲，俯救众生、借其善力；唐玄宗谓善以冲和妙用资贷万物且成熟之；严遵谓贷于不贷而万物成；陆希声谓善济贷于万物而不责其报；憨山谓万物皆往资焉而不匮。", "variants": [], "variantsSimp": [], "refs": [ "河上公注", "王弼注", "成玄英疏", "御注", "嚴遵指歸", "陸希聲傳", "憨山道德經解" ], "refsSimp": [ "河上公注", "王弼注", "成玄英疏", "御注", "严遵指归", "陆希声传", "憨山道德经解" ], "forms": [ { "form": "善貸", "formSimp": "善贷", "kind": "headword", "count": 1, "sentenceIds": [ "s010" ] } ], "occurrenceSentenceIds": [ "s010" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 20, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "上士", "headwordSimp": "上士", "pinyin": "", "gloss": "上等資質、能領悟道的人；河上公謂自勤苦竭力而行，王弼云「有志也」，成玄英稱上機之士，唐玄宗稱上智之士。", "glossSimp": "上等资质、能领悟道的人；河上公谓自勤苦竭力而行，王弼云「有志也」，成玄英称上机之士，唐玄宗称上智之士。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上士", "formSimp": "上士", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 21, "id": "g002", "noteId": "", "sentenceId": "s002", "headword": "若存若亡", "headwordSimp": "若存若亡", "pinyin": "", "gloss": "時而存記於心，時而又忘失；河上公謂中士治身治國而欣存、見財色而復亡。", "glossSimp": "时而存记于心，时而又忘失；河上公谓中士治身治国而欣存、见财色而复亡。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "若存若亡", "formSimp": "若存若亡", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 22, "id": "g003", "noteId": "", "sentenceId": "s003", "headword": "下士", "headwordSimp": "下士", "pinyin": "", "gloss": "下等資質、不能領悟道的人；河上公謂貪狠多欲，見道柔弱質樸而大笑。", "glossSimp": "下等资质、不能领悟道的人；河上公谓贪狠多欲，见道柔弱质朴而大笑。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "下士", "formSimp": "下士", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 23, "id": "g004", "noteId": "", "sentenceId": "s004", "headword": "不笑", "headwordSimp": "不笑", "pinyin": "", "gloss": "不為下士所譏笑；諸家謂不為下士所笑，不足以為道。", "glossSimp": "不为下士所讥笑；诸家谓不为下士所笑，不足以为道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不笑", "formSimp": "不笑", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 24, "id": "g005", "noteId": "", "sentenceId": "s005", "headword": "建言", "headwordSimp": "建言", "pinyin": "", "gloss": "立言、設言；河上公訓「建設」，王弼云「建，猶立也」，指古之立言者所說。", "glossSimp": "立言、设言；河上公训「建设」，王弼云「建，犹立也」，指古之立言者所说。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "建言", "formSimp": "建言", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 25, "id": "g006", "noteId": "", "sentenceId": "s006", "headword": "明道", "headwordSimp": "明道", "pinyin": "", "gloss": "明白道、體道；王弼謂光而不耀，成玄英謂晦迹同俗。", "glossSimp": "明白道、体道；王弼谓光而不耀，成玄英谓晦迹同俗。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "明道", "formSimp": "明道", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 26, "id": "g007", "noteId": "", "sentenceId": "s006", "headword": "夷道", "headwordSimp": "夷道", "pinyin": "", "gloss": "平坦的道；夷，平也。王弼謂因物之性、不執平以割物。", "glossSimp": "平坦的道；夷，平也。王弼谓因物之性、不执平以割物。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "夷道", "formSimp": "夷道", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 27, "id": "g008", "noteId": "", "sentenceId": "s006", "headword": "纇", "headwordSimp": "颣", "pinyin": "", "gloss": "絲上的結節，引申為不平、不勻；王弼訓「㘨」，河上公、成玄英、李榮解作比類。", "glossSimp": "丝上的结节，引申为不平、不匀；王弼训「㘨」，河上公、成玄英、李荣解作比类。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "纇", "formSimp": "颣", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 28, "id": "g009", "noteId": "", "sentenceId": "", "headword": "類", "headwordSimp": "类", "pinyin": "", "gloss": "比類、同類；河上公、成玄英、李榮、唐玄宗、陸希聲、蘇轍、呂惠卿、憨山諸本作「夷道若類」。", "glossSimp": "比类、同类；河上公、成玄英、李荣、唐玄宗、陆希声、苏辙、吕惠卿、憨山诸本作「夷道若类」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "類", "formSimp": "类", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 29, "id": "g010", "noteId": "", "sentenceId": "s007", "headword": "上德", "headwordSimp": "上德", "pinyin": "", "gloss": "崇高的德；河上公謂若深谷，不恥垢濁。", "glossSimp": "崇高的德；河上公谓若深谷，不耻垢浊。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上德", "formSimp": "上德", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 30, "id": "g011", "noteId": "", "sentenceId": "s007", "headword": "大白", "headwordSimp": "大白", "pinyin": "", "gloss": "最潔白、最純淨的德；王弼謂知其白、守其黑，大白然後乃得。", "glossSimp": "最洁白、最纯净的德；王弼谓知其白、守其黑，大白然后乃得。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大白", "formSimp": "大白", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 31, "id": "g012", "noteId": "", "sentenceId": "s007", "headword": "廣德", "headwordSimp": "广德", "pinyin": "", "gloss": "廣大的德；王弼謂廣德不盈、廓然無形；吳澄作「廣得」。", "glossSimp": "广大的德；王弼谓广德不盈、廓然无形；吴澄作「广得」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "廣德", "formSimp": "广德", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 32, "id": "g013", "noteId": "", "sentenceId": "s007", "headword": "建德", "headwordSimp": "建德", "pinyin": "", "gloss": "建樹、立德的德；王弼訓「偷，匹也」，謂因物自然、不立不施。", "glossSimp": "建树、立德的德；王弼训「偷，匹也」，谓因物自然、不立不施。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "建德", "formSimp": "建德", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 33, "id": "g014", "noteId": "", "sentenceId": "s007", "headword": "質真", "headwordSimp": "质真", "pinyin": "", "gloss": "質樸純真；王弼謂質真者不矜其真，故渝。", "glossSimp": "质朴纯真；王弼谓质真者不矜其真，故渝。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "質真", "formSimp": "质真", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 34, "id": "g015", "noteId": "", "sentenceId": "s008", "headword": "大方", "headwordSimp": "大方", "pinyin": "", "gloss": "最大的方正；王弼謂方而不割，故無隅。", "glossSimp": "最大的方正；王弼谓方而不割，故无隅。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大方", "formSimp": "大方", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 35, "id": "g016", "noteId": "", "sentenceId": "s008", "headword": "大器", "headwordSimp": "大器", "pinyin": "", "gloss": "最大的器物；王弼謂大器成天下，不持全別，故必晚成。", "glossSimp": "最大的器物；王弼谓大器成天下，不持全别，故必晚成。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大器", "formSimp": "大器", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 36, "id": "g017", "noteId": "", "sentenceId": "s008", "headword": "大音", "headwordSimp": "大音", "pinyin": "", "gloss": "最大的聲音；王弼謂聽之不聞名曰希，有聲則有分、分則不能統眾。", "glossSimp": "最大的声音；王弼谓听之不闻名曰希，有声则有分、分则不能统众。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大音", "formSimp": "大音", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 37, "id": "g018", "noteId": "", "sentenceId": "s008", "headword": "大象", "headwordSimp": "大象", "pinyin": "", "gloss": "最大的形象；王弼謂有形則有分，象而形者非大象。", "glossSimp": "最大的形象；王弼谓有形则有分，象而形者非大象。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大象", "formSimp": "大象", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 38, "id": "g019", "noteId": "", "sentenceId": "s009", "headword": "無名", "headwordSimp": "无名", "pinyin": "", "gloss": "沒有名稱；道隱而不可名。", "glossSimp": "没有名称；道隐而不可名。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無名", "formSimp": "无名", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 39, "id": "g020", "noteId": "", "sentenceId": "s010", "headword": "善貸", "headwordSimp": "善贷", "pinyin": "", "gloss": "善於施與、資貸；王弼謂一貸之則足以永終其德。", "glossSimp": "善于施与、资贷；王弼谓一贷之则足以永终其德。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善貸", "formSimp": "善贷", "kind": "headword", "count": 1, "sentenceIds": [ "s010" ] } ], "occurrenceSentenceIds": [ "s010" ], "occurrenceCount": 1 }, { "order": 40, "id": "g021", "noteId": "", "sentenceId": "", "headword": "同異", "headwordSimp": "同异", "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": "同異", "formSimp": "同异", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 41, "id": "g022", "noteId": "", "sentenceId": "", "headword": "上士聞道章", "headwordSimp": "上士闻道章", "pinyin": "", "gloss": "《玄德纂疏》卷十二、呂惠卿、蘇轍本章章題。", "glossSimp": "《玄德纂疏》卷十二、吕惠卿、苏辙本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上士聞道章", "formSimp": "上士闻道章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 42, "id": "g023", "noteId": "", "sentenceId": "", "headword": "十二事", "headwordSimp": "十二事", "pinyin": "", "gloss": "指「明道若昧」以下十二句；吳澄、憨山、魏源皆以為古之立言者所列。", "glossSimp": "指「明道若昧」以下十二句；吴澄、憨山、魏源皆以为古之立言者所列。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "十二事", "formSimp": "十二事", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 43, "id": "g024", "noteId": "", "sentenceId": "s007", "headword": "偷", "headwordSimp": "偷", "pinyin": "", "gloss": "王弼訓「匹」，謂因物自然、不立不施；河上公謂若可偷引使空虛；魏源謂讀如輸，與隅、渝為韻。", "glossSimp": "王弼训「匹」，谓因物自然、不立不施；河上公谓若可偷引使空虚；魏源谓读如输，与隅、渝为韵。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "偷", "formSimp": "偷", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 44, "id": "g025", "noteId": "", "sentenceId": "s007", "headword": "渝", "headwordSimp": "渝", "pinyin": "", "gloss": "變改；王弼謂質真者不矜其真，故若渝。", "glossSimp": "变改；王弼谓质真者不矜其真，故若渝。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "渝", "formSimp": "渝", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 45, "id": "g026", "noteId": "", "sentenceId": "s010", "headword": "貸", "headwordSimp": "贷", "pinyin": "", "gloss": "施與、資借；河上公謂稟貸人精氣，王弼謂一貸足以永終其德。", "glossSimp": "施与、资借；河上公谓禀贷人精气，王弼谓一贷足以永终其德。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "貸", "formSimp": "贷", "kind": "headword", "count": 1, "sentenceIds": [ "s010" ] } ], "occurrenceSentenceIds": [ "s010" ], "occurrenceCount": 1 }, { "order": 46, "id": "g027", "noteId": "", "sentenceId": "s008", "headword": "成", "headwordSimp": "成", "pinyin": "", "gloss": "成全、成就；王弼謂成之不加機匠之裁，無物而不濟其形。", "glossSimp": "成全、成就；王弼谓成之不加机匠之裁，无物而不济其形。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "成", "formSimp": "成", "kind": "headword", "count": 2, "sentenceIds": [ "s008", "s010" ] } ], "occurrenceSentenceIds": [ "s008", "s010" ], "occurrenceCount": 2 } ] }, "relations": { "version": "1.0.0", "note": "第四十一章十句的十三家對照，為德經第四章。河上公、成玄英、唐玄宗御注御疏、李榮據《玄德纂疏》卷十二所引；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。三士之分有實踐、機性、識見、信疑之別；十二事有逐句訓詁與整章通釋之別；善貸且成有精氣、慈悲、沖和、自然、不責報之別。章次則有吳澄合四十至四十二章、魏源自為第三十五章之異。大旨歸於道與物反、惟上士能信、道隱無名而用無窮。", "concepts": [ { "id": "san-shi-wen-dao", "name": "上士聞道，勤而行之", "nameTrad": "上士聞道，勤而行之", "question": "聞道者為何分上、中、下三士？「不笑不足以為道」說明了道與常情的什麼關係？", "questionTrad": "聞道者為何分上、中、下三士？「不笑不足以為道」說明了道與常情的什麼關係？", "intro": "河上公以上士自勤苦竭力、中士治身治國而欣存、見財色而復亡、下士貪狠多欲而大笑，三士之分落在實踐與欲望。王弼僅於「勤而行之」下出「有志也」，以志定上士。成玄英以上機智慧聰達、一聞即悟，中機照理不明、斂情則空、涉塵則滯，下機根性愚鈍而誹謗，三士之分在機性。唐玄宗御注以了悟、可上可下、迷而不信分三士；御疏以上智深識洞鑒、中庸明昧未分、下士識不及理，並以章甫致賤於越人、和璞見遺於楚國、莊子「曲士不可以語於道」為喻。嚴遵以物有高下、氣有短長，鶉鷃、鴻鵠、鸞鳳各樂其志，三士取舍殊方。李榮以信道彌篤、素絲無恒、心迷得失分三士。陸希聲以知微知彰、處道器之間、知彰不知微分三士。呂惠卿以真聞、未審、不信分三士，謂以情求道則不得不笑。蘇轍以了然見之、存亡出沒、荒唐謬悠分三士。吳澄以有識、識不及、無識分三士，謂識之者鮮乃道之所以可貴。憨山以上根志與道合、中人且信且疑、下根以為怪分三士。魏源以道與物反，故惟上士能信。王夫之謂昧退辱偷之名非虛加，受之不辭者乃可謂上士。諸家皆以「不笑不足以為道」說道與常情相反：道若人人可識，則不足以為道。", "introTrad": "河上公以上士自勤苦竭力、中士治身治國而欣存、見財色而復亡、下士貪狠多欲而大笑，三士之分落在實踐與欲望。王弼僅於「勤而行之」下出「有志也」，以志定上士。成玄英以上機智慧聰達、一聞即悟，中機照理不明、斂情則空、涉塵則滯，下機根性愚鈍而誹謗，三士之分在機性。唐玄宗御注以了悟、可上可下、迷而不信分三士；御疏以上智深識洞鑒、中庸明昧未分、下士識不及理，並以章甫致賤於越人、和璞見遺於楚國、莊子「曲士不可以語於道」為喻。嚴遵以物有高下、氣有短長，鶉鷃、鴻鵠、鸞鳳各樂其志，三士取舍殊方。李榮以信道彌篤、素絲無恒、心迷得失分三士。陸希聲以知微知彰、處道器之間、知彰不知微分三士。呂惠卿以真聞、未審、不信分三士，謂以情求道則不得不笑。蘇轍以了然見之、存亡出沒、荒唐謬悠分三士。吳澄以有識、識不及、無識分三士，謂識之者鮮乃道之所以可貴。憨山以上根志與道合、中人且信且疑、下根以為怪分三士。魏源以道與物反，故惟上士能信。王夫之謂昧退辱偷之名非虛加，受之不辭者乃可謂上士。諸家皆以「不笑不足以為道」說道與常情相反：道若人人可識，則不足以為道。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "上士自勤苦竭力，中士治身治國而欣存、見財色而復亡，下士貪狠多欲而大笑。", "thesisTrad": "上士自勤苦竭力，中士治身治國而欣存、見財色而復亡，下士貪狠多欲而大笑。", "noteIds": [ "c001", "c002", "c003", "c004" ], "workTypeSimp": "注", "thesisSimp": "上士自勤苦竭力，中士治身治国而欣存、见财色而复亡，下士贪狠多欲而大笑。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "以「有志也」釋勤行，上士之別在志。", "thesisTrad": "以「有志也」釋勤行，上士之別在志。", "noteIds": [ "c011" ], "workTypeSimp": "注", "thesisSimp": "以「有志也」释勤行，上士之别在志。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "上機一聞即悟，中機照理不明、斂情則空、涉塵則滯，下機愚鈍而誹謗。", "thesisTrad": "上機一聞即悟，中機照理不明、斂情則空、涉塵則滯，下機愚鈍而誹謗。", "noteIds": [ "c017" ], "workTypeSimp": "疏", "thesisSimp": "上机一闻即悟，中机照理不明、敛情则空、涉尘则滞，下机愚钝而诽谤。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "上士了悟故勤行，中士可上可下故疑，下士迷而不信故笑。", "thesisTrad": "上士了悟故勤行，中士可上可下故疑，下士迷而不信故笑。", "noteIds": [ "c023", "c024" ], "workTypeSimp": "御注", "thesisSimp": "上士了悟故勤行，中士可上可下故疑，下士迷而不信故笑。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "物有高下、氣有短長，三士取舍殊方，各樂其志。", "thesisTrad": "物有高下、氣有短長，三士取舍殊方，各樂其志。", "noteIds": [ "c035" ], "workTypeSimp": "指归", "thesisSimp": "物有高下、气有短长，三士取舍殊方，各乐其志。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "信道彌篤為上士，素絲無恒為中士，心迷得失為下士。", "thesisTrad": "信道彌篤為上士，素絲無恒為中士，心迷得失為下士。", "noteIds": [ "c038" ], "workTypeSimp": "注", "thesisSimp": "信道弥笃为上士，素丝无恒为中士，心迷得失为下士。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "上士知微知彰、通乎形外，中士處道器之間，下士知彰不知微。", "thesisTrad": "上士知微知彰、通乎形外，中士處道器之間，下士知彰不知微。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "上士知微知彰、通乎形外，中士处道器之间，下士知彰不知微。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "真聞則無疑而勤行，未審則若存若亡，不信則大笑。", "thesisTrad": "真聞則無疑而勤行，未審則若存若亡，不信則大笑。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "真闻则无疑而勤行，未审则若存若亡，不信则大笑。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道非形聲，上士了然見之而勤行，中士存亡出沒而疑，下士荒唐謬悠而笑。", "thesisTrad": "道非形聲，上士了然見之而勤行，中士存亡出沒而疑，下士荒唐謬悠而笑。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "道非形声，上士了然见之而勤行，中士存亡出没而疑，下士荒唐谬悠而笑。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道與物反，惟上士有識能勤行，中士識不及，下士無識而笑。", "thesisTrad": "道與物反，惟上士有識能勤行，中士識不及，下士無識而笑。", "noteIds": [ "c052" ], "workTypeSimp": "注", "thesisSimp": "道与物反，惟上士有识能勤行，中士识不及，下士无识而笑。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "上根志與道合而身體力行，中人且信且疑，下根以為怪而笑。", "thesisTrad": "上根志與道合而身體力行，中人且信且疑，下根以為怪而笑。", "noteIds": [ "c057" ], "workTypeSimp": "解", "thesisSimp": "上根志与道合而身体力行，中人且信且疑，下根以为怪而笑。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "道與物反，故惟上士能信；言反即欲用弱。", "thesisTrad": "道與物反，故惟上士能信；言反即欲用弱。", "noteIds": [ "c058" ], "workTypeSimp": "本义", "thesisSimp": "道与物反，故惟上士能信；言反即欲用弱。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "昧退辱偷之名非虛加，受之不辭者乃可謂上士。", "thesisTrad": "昧退辱偷之名非虛加，受之不辭者乃可謂上士。", "noteIds": [ "c060" ], "workTypeSimp": "衍", "thesisSimp": "昧退辱偷之名非虚加，受之不辞者乃可谓上士。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以「勤苦竭力」定上士，三士之分首先落在實行。", "textTrad": "河上公以「勤苦竭力」定上士，三士之分首先落在實行。", "relationSimp": "立论", "textSimp": "河上公以「勤苦竭力」定上士，三士之分首先落在实行。" }, { "noteId": "c011", "relation": "注", "relationTrad": "注", "text": "王弼只補「有志也」三字，把上士之別收歸於志。", "textTrad": "王弼只補「有志也」三字，把上士之別收歸於志。", "relationSimp": "注", "textSimp": "王弼只补「有志也」三字，把上士之别收归于志。" }, { "noteId": "c017", "relation": "疏", "relationTrad": "疏", "text": "成玄英以機性分三士，上機一聞即悟，中機在空有之間。", "textTrad": "成玄英以機性分三士，上機一聞即悟，中機在空有之間。", "relationSimp": "疏", "textSimp": "成玄英以机性分三士，上机一闻即悟，中机在空有之间。" }, { "noteId": "c023", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以了悟、可上可下、迷而不信分三士，簡明扼要。", "textTrad": "唐玄宗以了悟、可上可下、迷而不信分三士，簡明扼要。", "relationSimp": "御注", "textSimp": "唐玄宗以了悟、可上可下、迷而不信分三士，简明扼要。" }, { "noteId": "c035", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以鶉鷃、鴻鵠、鸞鳳設喻，三士各樂其志而取舍殊方。", "textTrad": "嚴遵以鶉鷃、鴻鵠、鸞鳳設喻，三士各樂其志而取舍殊方。", "relationSimp": "指归", "textSimp": "严遵以鹑鷃、鸿鹄、鸾凤设喻，三士各乐其志而取舍殊方。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以知微知彰、道器之間分三士，把認識深淺放在道器架構中。", "textTrad": "陸希聲以知微知彰、道器之間分三士，把認識深淺放在道器架構中。", "relationSimp": "传", "textSimp": "陆希声以知微知彰、道器之间分三士，把认识深浅放在道器架构中。" }, { "noteId": "c052", "relation": "注", "relationTrad": "注", "text": "吳澄以「識之者鮮」說道之所以可貴，若人人能識則不足為道。", "textTrad": "吳澄以「識之者鮮」說道之所以可貴，若人人能識則不足為道。", "relationSimp": "注", "textSimp": "吴澄以「识之者鲜」说道之所以可贵，若人人能识则不足为道。" }, { "noteId": "c057", "relation": "解", "relationTrad": "解", "text": "憨山以上根、中人、下根三資說三士，並以顏子為上士之證。", "textTrad": "憨山以上根、中人、下根三資說三士，並以顏子為上士之證。", "relationSimp": "解", "textSimp": "憨山以上根、中人、下根三资说三士，并以颜子为上士之证。" } ], "nameSimp": "上士闻道，勤而行之", "questionSimp": "闻道者为何分上、中、下三士？「不笑不足以为道」说明了道与常情的什么关系？", "introSimp": "河上公以上士自勤苦竭力、中士治身治国而欣存、见财色而复亡、下士贪狠多欲而大笑，三士之分落在实践与欲望。王弼仅于「勤而行之」下出「有志也」，以志定上士。成玄英以上机智慧聪达、一闻即悟，中机照理不明、敛情则空、涉尘则滞，下机根性愚钝而诽谤，三士之分在机性。唐玄宗御注以了悟、可上可下、迷而不信分三士；御疏以上智深识洞鉴、中庸明昧未分、下士识不及理，并以章甫致贱于越人、和璞见遗于楚国、庄子「曲士不可以语于道」为喻。严遵以物有高下、气有短长，鹑鷃、鸿鹄、鸾凤各乐其志，三士取舍殊方。李荣以信道弥笃、素丝无恒、心迷得失分三士。陆希声以知微知彰、处道器之间、知彰不知微分三士。吕惠卿以真闻、未审、不信分三士，谓以情求道则不得不笑。苏辙以了然见之、存亡出没、荒唐谬悠分三士。吴澄以有识、识不及、无识分三士，谓识之者鲜乃道之所以可贵。憨山以上根志与道合、中人且信且疑、下根以为怪分三士。魏源以道与物反，故惟上士能信。王夫之谓昧退辱偷之名非虚加，受之不辞者乃可谓上士。诸家皆以「不笑不足以为道」说道与常情相反：道若人人可识，则不足以为道。" }, { "id": "ming-dao-ruo-mei", "name": "明道若昧，進道若退", "nameTrad": "明道若昧，進道若退", "question": "道為何總以「若昧」「若退」「若纇」等相反之相示人？十二事是體道、成德，還是廣喻？", "questionTrad": "道為何總以「若昧」「若退」「若纇」等相反之相示人？十二事是體道、成德，還是廣喻？", "intro": "河上公逐句訓釋，以明道者若闇昧、進道者若退不及、夷道者不自別殊若多比類，上德若深谷、大白若汙辱、廣德若愚頑不足、建德若偷引空虛、質真若五色有渝，大方無廉隅、大器不可卒成、大音如雷霆待時、大象質樸無形容，十二事皆就治身治國立說。王弼以光而不耀、後其身而身先、因物之性不執平以割物釋前三事，以不德其德、知其白守其黑、廣德不盈、因物自然、不矜其真釋中五事，以方而不割、不持全別、有聲則有分、有形則有分釋後四事，十二事皆本於崇本息末。成玄英以晦迹同俗、內修外若退、眾生同體而等差一類釋之，帶有重玄遣執之意。唐玄宗御注以「上士勤行於明若昧、於進若退、於夷若纇」總攝十二事；御疏以昧養明、功名日損、坦然平易而外若絲之有纇，逐句疏解。嚴遵以聖人之道深微浩遠、無有形象，故進道若退、夷道若纇、德如溪谷、大白青青、盛德若不足、建德若偷、質真若渝、大方不矩、大器晚成、大音希聲、大象無形，十二事皆道之難知。李榮以智周而光不耀、大成若缺、和光同塵、無不容、粗而不穢、大滿若沖、潛行密被、忘死生合變化、至道無形、積習生常、鴻鐘應節、大象無象釋之。陸希聲以體道者與日月合明而其光不耀、與天地合易簡而其用不可為典要、與四時合運行而其動必反於玄妙，逐事配以德象。呂惠卿以冥冥中獨見曉、和是非而休天均、為道日損以至於無為、應如響、受天下之垢、廓乎無不容而未嘗自見、建之以常無有、體性抱神而遊世俗、無南無北淪於不測、日計不足歲計有餘、聽之不可聞、視之不可見釋之，謂名與實常若相反，故道隱於無名。蘇轍以無所不照而非察、若止不行而天下莫之或先、或夷或類所至則平而未嘗削、上德不德如谷之虛、使白而不受汙則非聖人、廣大不可復加則止而非廣、因物自然而無所立、體性抱神而不失其真、全其大方而不小立圭角、器大不可近用、非耳得聞、非目得見釋之，謂十二者皆道之見於事。吳澄以葆光用晦、寧後毋前、若絲有類而不勻，正所以為明、進、平；若谷、若辱、若不足、若偷、若渝、無隅、晚成、希聲、無形，皆相反以成其大。憨山以小人用智、矜夸競躁、崖嶷自高、局量扁淺、內藏瑕疵、一德不忘、一善之長、隨時上下、圭角自立、小智自用，反襯聖人之光而不耀、謙自守、心與道合、德無不容、納污含垢、不以為功、潛行密用、貞介而與世浮沉、心如太虛、藏器待時。魏源以明道三句言體道、上德五句言成德、大方四句廣喻以贊，並以纇為絲節不平、王弼因物之性之說為得。王夫之以「在牛為牛，在馬為馬」釋類，謂道大似不肖而非馬非牛、亦可馬可牛，何不類之有。諸家或逐句訓詁、或整章通釋，大旨皆謂道與物反，故其相若相反，而實所以成其大。", "introTrad": "河上公逐句訓釋，以明道者若闇昧、進道者若退不及、夷道者不自別殊若多比類，上德若深谷、大白若汙辱、廣德若愚頑不足、建德若偷引空虛、質真若五色有渝，大方無廉隅、大器不可卒成、大音如雷霆待時、大象質樸無形容，十二事皆就治身治國立說。王弼以光而不耀、後其身而身先、因物之性不執平以割物釋前三事，以不德其德、知其白守其黑、廣德不盈、因物自然、不矜其真釋中五事，以方而不割、不持全別、有聲則有分、有形則有分釋後四事，十二事皆本於崇本息末。成玄英以晦迹同俗、內修外若退、眾生同體而等差一類釋之，帶有重玄遣執之意。唐玄宗御注以「上士勤行於明若昧、於進若退、於夷若纇」總攝十二事；御疏以昧養明、功名日損、坦然平易而外若絲之有纇，逐句疏解。嚴遵以聖人之道深微浩遠、無有形象，故進道若退、夷道若纇、德如溪谷、大白青青、盛德若不足、建德若偷、質真若渝、大方不矩、大器晚成、大音希聲、大象無形，十二事皆道之難知。李榮以智周而光不耀、大成若缺、和光同塵、無不容、粗而不穢、大滿若沖、潛行密被、忘死生合變化、至道無形、積習生常、鴻鐘應節、大象無象釋之。陸希聲以體道者與日月合明而其光不耀、與天地合易簡而其用不可為典要、與四時合運行而其動必反於玄妙，逐事配以德象。呂惠卿以冥冥中獨見曉、和是非而休天均、為道日損以至於無為、應如響、受天下之垢、廓乎無不容而未嘗自見、建之以常無有、體性抱神而遊世俗、無南無北淪於不測、日計不足歲計有餘、聽之不可聞、視之不可見釋之，謂名與實常若相反，故道隱於無名。蘇轍以無所不照而非察、若止不行而天下莫之或先、或夷或類所至則平而未嘗削、上德不德如谷之虛、使白而不受汙則非聖人、廣大不可復加則止而非廣、因物自然而無所立、體性抱神而不失其真、全其大方而不小立圭角、器大不可近用、非耳得聞、非目得見釋之，謂十二者皆道之見於事。吳澄以葆光用晦、寧後毋前、若絲有類而不勻，正所以為明、進、平；若谷、若辱、若不足、若偷、若渝、無隅、晚成、希聲、無形，皆相反以成其大。憨山以小人用智、矜夸競躁、崖嶷自高、局量扁淺、內藏瑕疵、一德不忘、一善之長、隨時上下、圭角自立、小智自用，反襯聖人之光而不耀、謙自守、心與道合、德無不容、納污含垢、不以為功、潛行密用、貞介而與世浮沉、心如太虛、藏器待時。魏源以明道三句言體道、上德五句言成德、大方四句廣喻以贊，並以纇為絲節不平、王弼因物之性之說為得。王夫之以「在牛為牛，在馬為馬」釋類，謂道大似不肖而非馬非牛、亦可馬可牛，何不類之有。諸家或逐句訓詁、或整章通釋，大旨皆謂道與物反，故其相若相反，而實所以成其大。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "明道者若闇昧，進道者若退不及，夷道者不自別殊若多比類；以下諸事皆然。", "thesisTrad": "明道者若闇昧，進道者若退不及，夷道者不自別殊若多比類；以下諸事皆然。", "noteIds": [ "c005", "c006", "c007", "c008" ], "workTypeSimp": "注", "thesisSimp": "明道者若暗昧，进道者若退不及，夷道者不自别殊若多比类；以下诸事皆然。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "光而不耀、後其身而身先、因物之性不執平以割物；有聲有分則不能統眾，有形有分則非大象。", "thesisTrad": "光而不耀、後其身而身先、因物之性不執平以割物；有聲有分則不能統眾，有形有分則非大象。", "noteIds": [ "c012", "c013", "c014", "c015" ], "workTypeSimp": "注", "thesisSimp": "光而不耀、后其身而身先、因物之性不执平以割物；有声有分则不能统众，有形有分则非大象。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "明道晦迹同俗，進道內修外若退，夷道眾生同體而等差一類。", "thesisTrad": "明道晦迹同俗，進道內修外若退，夷道眾生同體而等差一類。", "noteIds": [ "c018", "c019", "c020", "c021" ], "workTypeSimp": "疏", "thesisSimp": "明道晦迹同俗，进道内修外若退，夷道众生同体而等差一类。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "上士勤行於明若昧、於進若退、於夷若纇；以昧養明、功名日損、坦然平易而外若絲之有纇。", "thesisTrad": "上士勤行於明若昧、於進若退、於夷若纇；以昧養明、功名日損、坦然平易而外若絲之有纇。", "noteIds": [ "c027", "c028", "c029", "c030", "c031", "c032" ], "workTypeSimp": "御注", "thesisSimp": "上士勤行于明若昧、于进若退、于夷若颣；以昧养明、功名日损、坦然平易而外若丝之有颣。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "聖人之道深微浩遠、無有形象，故進道若退、夷道若纇，以下十二事皆道之難知。", "thesisTrad": "聖人之道深微浩遠、無有形象，故進道若退、夷道若纇，以下十二事皆道之難知。", "noteIds": [ "c036" ], "workTypeSimp": "指归", "thesisSimp": "圣人之道深微浩远、无有形象，故进道若退、夷道若颣，以下十二事皆道之难知。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "智周而光不耀為明，大成若缺為進，和光同塵為夷；以下皆相反以成其大。", "thesisTrad": "智周而光不耀為明，大成若缺為進，和光同塵為夷；以下皆相反以成其大。", "noteIds": [ "c039", "c040", "c041", "c042" ], "workTypeSimp": "注", "thesisSimp": "智周而光不耀为明，大成若缺为进，和光同尘为夷；以下皆相反以成其大。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "體道者與日月合明而其光不耀、與天地合易簡而其用不可為典要、與四時合運行而其動必反於玄妙。", "thesisTrad": "體道者與日月合明而其光不耀、與天地合易簡而其用不可為典要、與四時合運行而其動必反於玄妙。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "体道者与日月合明而其光不耀、与天地合易简而其用不可为典要、与四时合运行而其动必反于玄妙。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "冥冥中獨見曉、和是非而休天均、為道日損以至於無為；十二事皆名實相反。", "thesisTrad": "冥冥中獨見曉、和是非而休天均、為道日損以至於無為；十二事皆名實相反。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "冥冥中独见晓、和是非而休天均、为道日损以至于无为；十二事皆名实相反。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "無所不照而非察、若止不行而天下莫之或先、或夷或類所至則平而未嘗削。", "thesisTrad": "無所不照而非察、若止不行而天下莫之或先、或夷或類所至則平而未嘗削。", "noteIds": [ "c047", "c048", "c049", "c050" ], "workTypeSimp": "解", "thesisSimp": "无所不照而非察、若止不行而天下莫之或先、或夷或类所至则平而未尝削。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "葆光用晦、寧後毋前、若絲有類而不勻，正所以為明、進、平；以下皆相反以成其大。", "thesisTrad": "葆光用晦、寧後毋前、若絲有類而不勻，正所以為明、進、平；以下皆相反以成其大。", "noteIds": [ "c053", "c054", "c055" ], "workTypeSimp": "注", "thesisSimp": "葆光用晦、宁后毋前、若丝有类而不匀，正所以为明、进、平；以下皆相反以成其大。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "十二句皆古之立言者之辭，老子引以明道與常情相反。", "thesisTrad": "十二句皆古之立言者之辭，老子引以明道與常情相反。", "noteIds": [ "c057" ], "workTypeSimp": "解", "thesisSimp": "十二句皆古之立言者之辞，老子引以明道与常情相反。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "明道三句言體道，上德五句言成德，大方四句廣喻以贊；纇為絲節不平。", "thesisTrad": "明道三句言體道，上德五句言成德，大方四句廣喻以贊；纇為絲節不平。", "noteIds": [ "c058" ], "workTypeSimp": "本义", "thesisSimp": "明道三句言体道，上德五句言成德，大方四句广喻以赞；颣为丝节不平。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "在牛為牛、在馬為馬，類也；道大似不肖而非馬非牛、亦可馬可牛，何不類之有。", "thesisTrad": "在牛為牛、在馬為馬，類也；道大似不肖而非馬非牛、亦可馬可牛，何不類之有。", "noteIds": [ "c059" ], "workTypeSimp": "衍", "thesisSimp": "在牛为牛、在马为马，类也；道大似不肖而非马非牛、亦可马可牛，何不类之有。" } }, "chain": [ { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "河上公以「若闇昧」「若退不及」「若多比類」逐句立訓，十二事皆就實行說。", "textTrad": "河上公以「若闇昧」「若退不及」「若多比類」逐句立訓，十二事皆就實行說。", "relationSimp": "立论", "textSimp": "河上公以「若暗昧」「若退不及」「若多比类」逐句立训，十二事皆就实行说。" }, { "noteId": "c013", "relation": "注", "relationTrad": "注", "text": "王弼以「光而不耀」「後其身而身先」「因物之性」釋前三事，反成為崇本息末。", "textTrad": "王弼以「光而不耀」「後其身而身先」「因物之性」釋前三事，反成為崇本息末。", "relationSimp": "注", "textSimp": "王弼以「光而不耀」「后其身而身先」「因物之性」释前三事，反成为崇本息末。" }, { "noteId": "c019", "relation": "疏", "relationTrad": "疏", "text": "成玄英以晦迹同俗、內修外退、眾生同體疏之，帶有重玄遣執之意。", "textTrad": "成玄英以晦迹同俗、內修外退、眾生同體疏之，帶有重玄遣執之意。", "relationSimp": "疏", "textSimp": "成玄英以晦迹同俗、内修外退、众生同体疏之，带有重玄遣执之意。" }, { "noteId": "c027", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以「上士勤行於明若昧、於進若退、於夷若纇」總攝十二事，並以中士疑、下士笑收束。", "textTrad": "唐玄宗以「上士勤行於明若昧、於進若退、於夷若纇」總攝十二事，並以中士疑、下士笑收束。", "relationSimp": "御注", "textSimp": "唐玄宗以「上士勤行于明若昧、于进若退、于夷若颣」总摄十二事，并以中士疑、下士笑收束。" }, { "noteId": "c036", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「聖人之道深微浩遠、無有形象」統攝十二事，逐事鋪陳治身治國。", "textTrad": "嚴遵以「聖人之道深微浩遠、無有形象」統攝十二事，逐事鋪陳治身治國。", "relationSimp": "指归", "textSimp": "严遵以「圣人之道深微浩远、无有形象」统摄十二事，逐事铺陈治身治国。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以日月、天地、四時配明、夷、進，把十二事提升為德象。", "textTrad": "陸希聲以日月、天地、四時配明、夷、進，把十二事提升為德象。", "relationSimp": "传", "textSimp": "陆希声以日月、天地、四时配明、夷、进，把十二事提升为德象。" }, { "noteId": "c045", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以「名與實常若相反」總釋十二事，並以道隱於無名作結。", "textTrad": "呂惠卿以「名與實常若相反」總釋十二事，並以道隱於無名作結。", "relationSimp": "传", "textSimp": "吕惠卿以「名与实常若相反」总释十二事，并以道隐于无名作结。" }, { "noteId": "c055", "relation": "注", "relationTrad": "注", "text": "吳澄以「相反以成其大」逐項申說，若谷、若辱、若不足皆所以為高、白、廣。", "textTrad": "吳澄以「相反以成其大」逐項申說，若谷、若辱、若不足皆所以為高、白、廣。", "relationSimp": "注", "textSimp": "吴澄以「相反以成其大」逐项申说，若谷、若辱、若不足皆所以为高、白、广。" } ], "nameSimp": "明道若昧，进道若退", "questionSimp": "道为何总以「若昧」「若退」「若颣」等相反之相示人？十二事是体道、成德，还是广喻？", "introSimp": "河上公逐句训释，以明道者若暗昧、进道者若退不及、夷道者不自别殊若多比类，上德若深谷、大白若污辱、广德若愚顽不足、建德若偷引空虚、质真若五色有渝，大方无廉隅、大器不可卒成、大音如雷霆待时、大象质朴无形容，十二事皆就治身治国立说。王弼以光而不耀、后其身而身先、因物之性不执平以割物释前三事，以不德其德、知其白守其黑、广德不盈、因物自然、不矜其真释中五事，以方而不割、不持全别、有声则有分、有形则有分释后四事，十二事皆本于崇本息末。成玄英以晦迹同俗、内修外若退、众生同体而等差一类释之，带有重玄遣执之意。唐玄宗御注以「上士勤行于明若昧、于进若退、于夷若颣」总摄十二事；御疏以昧养明、功名日损、坦然平易而外若丝之有颣，逐句疏解。严遵以圣人之道深微浩远、无有形象，故进道若退、夷道若颣、德如溪谷、大白青青、盛德若不足、建德若偷、质真若渝、大方不矩、大器晚成、大音希声、大象无形，十二事皆道之难知。李荣以智周而光不耀、大成若缺、和光同尘、无不容、粗而不秽、大满若冲、潜行密被、忘死生合变化、至道无形、积习生常、鸿钟应节、大象无象释之。陆希声以体道者与日月合明而其光不耀、与天地合易简而其用不可为典要、与四时合运行而其动必反于玄妙，逐事配以德象。吕惠卿以冥冥中独见晓、和是非而休天均、为道日损以至于无为、应如响、受天下之垢、廓乎无不容而未尝自见、建之以常无有、体性抱神而游世俗、无南无北沦于不测、日计不足岁计有余、听之不可闻、视之不可见释之，谓名与实常若相反，故道隐于无名。苏辙以无所不照而非察、若止不行而天下莫之或先、或夷或类所至则平而未尝削、上德不德如谷之虚、使白而不受污则非圣人、广大不可复加则止而非广、因物自然而无所立、体性抱神而不失其真、全其大方而不小立圭角、器大不可近用、非耳得闻、非目得见释之，谓十二者皆道之见于事。吴澄以葆光用晦、宁后毋前、若丝有类而不匀，正所以为明、进、平；若谷、若辱、若不足、若偷、若渝、无隅、晚成、希声、无形，皆相反以成其大。憨山以小人用智、矜夸竞躁、崖嶷自高、局量扁浅、内藏瑕疵、一德不忘、一善之长、随时上下、圭角自立、小智自用，反衬圣人之光而不耀、谦自守、心与道合、德无不容、纳污含垢、不以为功、潜行密用、贞介而与世浮沉、心如太虚、藏器待时。魏源以明道三句言体道、上德五句言成德、大方四句广喻以赞，并以颣为丝节不平、王弼因物之性之说为得。王夫之以「在牛为牛，在马为马」释类，谓道大似不肖而非马非牛、亦可马可牛，何不类之有。诸家或逐句训诂、或整章通释，大旨皆谓道与物反，故其相若相反，而实所以成其大。" }, { "id": "shan-dai-qie-cheng", "name": "夫唯道，善貸且成", "nameTrad": "夫唯道，善貸且成", "question": "道既「隱而無名」，又如何能「善貸且成」？貸與成是施與萬物，還是萬物自取？", "questionTrad": "道既「隱而無名」，又如何能「善貸且成」？貸與成是施與萬物，還是萬物自取？", "intro": "河上公以道潛隱無能指名，而善稟貸人精氣、且成就之，貸成落在精氣與生命。王弼以物以之成而不見其成形，故隱而無名；貸非唯供其乏，一貸之則足以永終其德；成之不加機匠之裁，無物而不濟其形，貸成是道之無名之功。成玄英以無名之道有大慈悲，俯救眾生、借其善力、亭毒群品、生化三才，種種方便趣令成就，貸成帶有救度意味。唐玄宗御注以道雖隱無名氏，而實善以沖和妙用資貸萬物且成熟之；御疏以道布氣施化、貸施萬物且成熟之，並以此結一章之功用。嚴遵以道之為化，始於無、終於末，存於不存、貸於不貸，動而萬物成、靜而天下遂，貸成即道之自然化育。李榮以至真之道非進非退、非明非昧、無色無聲、無形無名，而布氣施化、貸生於萬有，為而不恃、付之自然。陸希聲以善濟貸於萬物而不責其報，萬物受其生成而不知其德，故下士聞而笑之。呂惠卿以道既以為人己愈有、既以與人己愈多，生畜長育成熟養覆莫非道，故曰善貸且成。蘇轍以道之所遇無所不見，推其有餘以貸不足，物之賴之以成者如此。吳澄以道隱於無名，乃能徧付與於萬物而無虧缺。憨山以萬物皆往資焉而不匱，曲成萬物而不遺，故曰善貸且成。魏源以道與物反、惟上士能信，而道之貸成不因下士之笑而損。王夫之以物與道為體、物即道，日飲於道而究歸於未嘗或潤，日燭於道而要反於未之有明，無潤無明乃物之小成，不耀不流乃道用自極；欲勤而莫致其力、欲行而不見其功，唯受昧退辱偷之名而不辭者，乃可謂上士。諸家或以精氣、或以慈悲、或以沖和、或以自然、或以不責報說貸成，大旨歸於道隱無名而其用無窮。", "introTrad": "河上公以道潛隱無能指名，而善稟貸人精氣、且成就之，貸成落在精氣與生命。王弼以物以之成而不見其成形，故隱而無名；貸非唯供其乏，一貸之則足以永終其德；成之不加機匠之裁，無物而不濟其形，貸成是道之無名之功。成玄英以無名之道有大慈悲，俯救眾生、借其善力、亭毒群品、生化三才，種種方便趣令成就，貸成帶有救度意味。唐玄宗御注以道雖隱無名氏，而實善以沖和妙用資貸萬物且成熟之；御疏以道布氣施化、貸施萬物且成熟之，並以此結一章之功用。嚴遵以道之為化，始於無、終於末，存於不存、貸於不貸，動而萬物成、靜而天下遂，貸成即道之自然化育。李榮以至真之道非進非退、非明非昧、無色無聲、無形無名，而布氣施化、貸生於萬有，為而不恃、付之自然。陸希聲以善濟貸於萬物而不責其報，萬物受其生成而不知其德，故下士聞而笑之。呂惠卿以道既以為人己愈有、既以與人己愈多，生畜長育成熟養覆莫非道，故曰善貸且成。蘇轍以道之所遇無所不見，推其有餘以貸不足，物之賴之以成者如此。吳澄以道隱於無名，乃能徧付與於萬物而無虧缺。憨山以萬物皆往資焉而不匱，曲成萬物而不遺，故曰善貸且成。魏源以道與物反、惟上士能信，而道之貸成不因下士之笑而損。王夫之以物與道為體、物即道，日飲於道而究歸於未嘗或潤，日燭於道而要反於未之有明，無潤無明乃物之小成，不耀不流乃道用自極；欲勤而莫致其力、欲行而不見其功，唯受昧退辱偷之名而不辭者，乃可謂上士。諸家或以精氣、或以慈悲、或以沖和、或以自然、或以不責報說貸成，大旨歸於道隱無名而其用無窮。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "道潛隱無能指名，而善稟貸人精氣且成就之。", "thesisTrad": "道潛隱無能指名，而善稟貸人精氣且成就之。", "noteIds": [ "c009", "c010" ], "workTypeSimp": "注", "thesisSimp": "道潜隐无能指名，而善禀贷人精气且成就之。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "物以之成而不見其成形，故隱而無名；貸足以永終其德，成不加機匠之裁。", "thesisTrad": "物以之成而不見其成形，故隱而無名；貸足以永終其德，成不加機匠之裁。", "noteIds": [ "c016" ], "workTypeSimp": "注", "thesisSimp": "物以之成而不见其成形，故隐而无名；贷足以永终其德，成不加机匠之裁。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "無名之道有大慈悲，俯救眾生、借其善力、亭毒群品，種種方便趣令成就。", "thesisTrad": "無名之道有大慈悲，俯救眾生、借其善力、亭毒群品，種種方便趣令成就。", "noteIds": [ "c022" ], "workTypeSimp": "疏", "thesisSimp": "无名之道有大慈悲，俯救众生、借其善力、亭毒群品，种种方便趣令成就。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "道雖隱無名氏，而善以沖和妙用資貸萬物且成熟之；布氣施化，貸施萬物。", "thesisTrad": "道雖隱無名氏，而善以沖和妙用資貸萬物且成熟之；布氣施化，貸施萬物。", "noteIds": [ "c033", "c034" ], "workTypeSimp": "御注", "thesisSimp": "道虽隐无名氏，而善以冲和妙用资贷万物且成熟之；布气施化，贷施万物。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "道之為化，始於無、終於末，存於不存、貸於不貸，動而萬物成。", "thesisTrad": "道之為化，始於無、終於末，存於不存、貸於不貸，動而萬物成。", "noteIds": [ "c037" ], "workTypeSimp": "指归", "thesisSimp": "道之为化，始于无、终于末，存于不存、贷于不贷，动而万物成。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "至真之道無形無名，而布氣施化、貸生於萬有，為而不恃、付之自然。", "thesisTrad": "至真之道無形無名，而布氣施化、貸生於萬有，為而不恃、付之自然。", "noteIds": [ "c043" ], "workTypeSimp": "注", "thesisSimp": "至真之道无形无名，而布气施化、贷生于万有，为而不恃、付之自然。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "善濟貸於萬物而不責其報，萬物受其生成而不知其德。", "thesisTrad": "善濟貸於萬物而不責其報，萬物受其生成而不知其德。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "善济贷于万物而不责其报，万物受其生成而不知其德。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "既以為人己愈有、既以與人己愈多，生畜長育成熟養覆莫非道。", "thesisTrad": "既以為人己愈有、既以與人己愈多，生畜長育成熟養覆莫非道。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "既以为人己愈有、既以与人己愈多，生畜长育成熟养覆莫非道。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道之所遇無所不見，推其有餘以貸不足，物之賴之以成者如此。", "thesisTrad": "道之所遇無所不見，推其有餘以貸不足，物之賴之以成者如此。", "noteIds": [ "c051" ], "workTypeSimp": "解", "thesisSimp": "道之所遇无所不见，推其有余以贷不足，物之赖之以成者如此。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道隱於無名，乃能徧付與於萬物而無虧缺。", "thesisTrad": "道隱於無名，乃能徧付與於萬物而無虧缺。", "noteIds": [ "c056" ], "workTypeSimp": "注", "thesisSimp": "道隐于无名，乃能徧付与于万物而无亏缺。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "萬物皆往資焉而不匱，曲成萬物而不遺，故曰善貸且成。", "thesisTrad": "萬物皆往資焉而不匱，曲成萬物而不遺，故曰善貸且成。", "noteIds": [ "c057" ], "workTypeSimp": "解", "thesisSimp": "万物皆往资焉而不匮，曲成万物而不遗，故曰善贷且成。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "道與物反，惟上士能信；道之貸成不因下士之笑而損。", "thesisTrad": "道與物反，惟上士能信；道之貸成不因下士之笑而損。", "noteIds": [ "c058" ], "workTypeSimp": "本义", "thesisSimp": "道与物反，惟上士能信；道之贷成不因下士之笑而损。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "物與道為體、物即道；無潤無明乃物之小成，不耀不流乃道用自極。", "thesisTrad": "物與道為體、物即道；無潤無明乃物之小成，不耀不流乃道用自極。", "noteIds": [ "c060" ], "workTypeSimp": "衍", "thesisSimp": "物与道为体、物即道；无润无明乃物之小成，不耀不流乃道用自极。" } }, "chain": [ { "noteId": "c009", "relation": "立論", "relationTrad": "立論", "text": "河上公以「道潛隱，使人無能指名」釋無名，先把隱與貸並置。", "textTrad": "河上公以「道潛隱，使人無能指名」釋無名，先把隱與貸並置。", "relationSimp": "立论", "textSimp": "河上公以「道潜隐，使人无能指名」释无名，先把隐与贷并置。" }, { "noteId": "c016", "relation": "注", "relationTrad": "注", "text": "王弼以「物以之成而不見其成形」說道隱無名，貸與成都無形跡。", "textTrad": "王弼以「物以之成而不見其成形」說道隱無名，貸與成都無形跡。", "relationSimp": "注", "textSimp": "王弼以「物以之成而不见其成形」说道隐无名，贷与成都无形迹。" }, { "noteId": "c022", "relation": "疏", "relationTrad": "疏", "text": "成玄英以慈悲、善力、亭毒群品說善貸，貸成帶有救度意味。", "textTrad": "成玄英以慈悲、善力、亭毒群品說善貸，貸成帶有救度意味。", "relationSimp": "疏", "textSimp": "成玄英以慈悲、善力、亭毒群品说善贷，贷成带有救度意味。" }, { "noteId": "c033", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以沖和妙用資貸萬物，貸成是道之功用。", "textTrad": "唐玄宗以沖和妙用資貸萬物，貸成是道之功用。", "relationSimp": "御注", "textSimp": "唐玄宗以冲和妙用资贷万物，贷成是道之功用。" }, { "noteId": "c037", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以「貸於不貸」說道之化育，貸成即自然。", "textTrad": "嚴遵以「貸於不貸」說道之化育，貸成即自然。", "relationSimp": "指归", "textSimp": "严遵以「贷于不贷」说道之化育，贷成即自然。" }, { "noteId": "c043", "relation": "注", "relationTrad": "注", "text": "李榮以「為而不恃，付之於自然」收束貸成，突出無為。", "textTrad": "李榮以「為而不恃，付之於自然」收束貸成，突出無為。", "relationSimp": "注", "textSimp": "李荣以「为而不恃，付之于自然」收束贷成，突出无为。" }, { "noteId": "c051", "relation": "解", "relationTrad": "解", "text": "蘇轍以「推其有餘以貸不足」說善貸，貸是物之所賴。", "textTrad": "蘇轍以「推其有餘以貸不足」說善貸，貸是物之所賴。", "relationSimp": "解", "textSimp": "苏辙以「推其有余以贷不足」说善贷，贷是物之所赖。" }, { "noteId": "c060", "relation": "衍", "relationTrad": "衍", "text": "王夫之以「物即道」說道與物為體，故貸成不在道外。", "textTrad": "王夫之以「物即道」說道與物為體，故貸成不在道外。", "relationSimp": "衍", "textSimp": "王夫之以「物即道」说道与物为体，故贷成不在道外。" } ], "nameSimp": "夫唯道，善贷且成", "questionSimp": "道既「隐而无名」，又如何能「善贷且成」？贷与成是施与万物，还是万物自取？", "introSimp": "河上公以道潜隐无能指名，而善禀贷人精气、且成就之，贷成落在精气与生命。王弼以物以之成而不见其成形，故隐而无名；贷非唯供其乏，一贷之则足以永终其德；成之不加机匠之裁，无物而不济其形，贷成是道之无名之功。成玄英以无名之道有大慈悲，俯救众生、借其善力、亭毒群品、生化三才，种种方便趣令成就，贷成带有救度意味。唐玄宗御注以道虽隐无名氏，而实善以冲和妙用资贷万物且成熟之；御疏以道布气施化、贷施万物且成熟之，并以此结一章之功用。严遵以道之为化，始于无、终于末，存于不存、贷于不贷，动而万物成、静而天下遂，贷成即道之自然化育。李荣以至真之道非进非退、非明非昧、无色无声、无形无名，而布气施化、贷生于万有，为而不恃、付之自然。陆希声以善济贷于万物而不责其报，万物受其生成而不知其德，故下士闻而笑之。吕惠卿以道既以为人己愈有、既以与人己愈多，生畜长育成熟养覆莫非道，故曰善贷且成。苏辙以道之所遇无所不见，推其有余以贷不足，物之赖之以成者如此。吴澄以道隐于无名，乃能徧付与于万物而无亏缺。憨山以万物皆往资焉而不匮，曲成万物而不遗，故曰善贷且成。魏源以道与物反、惟上士能信，而道之贷成不因下士之笑而损。王夫之以物与道为体、物即道，日饮于道而究归于未尝或润，日烛于道而要反于未之有明，无润无明乃物之小成，不耀不流乃道用自极；欲勤而莫致其力、欲行而不见其功，唯受昧退辱偷之名而不辞者，乃可谓上士。诸家或以精气、或以慈悲、或以冲和、或以自然、或以不责报说贷成，大旨归于道隐无名而其用无穷。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.904Z", "keyPrefix": "laozi-41", "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-41", "slug": "41", "order": 41, "title": "第四十一章", "titleSimp": "第四十一章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-29", "summary": "以上士、中士、下士聞道之勤行、若存若亡、大笑發端，次以「不笑不足以為道」點出道與常情相反，次引建言十二事：明道若昧、進道若退、夷道若纇、上德若谷、大白若辱、廣德若不足、建德若偷、質真若渝、大方無隅、大器晚成、大音希聲、大象無形，末以「道隱無名，夫唯道，善貸且成」收束。十三家注疏並觀：河上公以上士自勤苦竭力、中士治身治國而欣存見財色而復亡、下士貪狠多欲而大笑，建言即設言，十二事就治身治國立說，道潛隱無能指名而善稟貸人精氣、成就之；王弼以有志釋勤行、建立釋建言，明道光而不耀、進道後其身而身先、夷道因物之性不執平以割物，上德不德其德、大白知其白守其黑、廣德不盈、建德因物自然、質真不矜其真，大方方而不割、大器成天下不持全別故必晚成、大音有聲則有分、大象有形則有分，道隱無名而物以之成，貸足以永終其德、成不加機匠之裁；成玄英以上機一聞即悟萬法皆空、中機照理不明斂情則空涉塵則滯、下機根性愚鈍而誹謗，明道晦迹同俗、進道內修外若退、夷道眾生同體而等差一類，上德包容如空谷、大白和光同塵、廣德內智有餘外若不足、建德藏名隱迹、質真寂動真應而若渝，大方因循順物、大器累劫修研、大音寂乎無聲、大象象而無形，道隱窈冥非名言所詮，善貸俯救眾生、借善力亭毒群品；唐玄宗御注以了悟、可上可下、迷而不信分三士，御疏以上智深識洞鑒、中庸明昧未分、下士識不及理，並以章甫致賤於越人、和璞見遺於楚國為喻，明道以昧養明、進道功名日損、夷道坦然平易而外若絲之有纇，上德虛緣容物、大白純潔含垢、廣德大成執謙、建德立功不衒、質真淳一和光，大方不立圭角、大器積功漸證、大音待感而應、大象隨感應形，道隱不彰功用，善貸資貸萬物且成熟之；嚴遵以物有高下、氣有短長，鶉鷃、鴻鵠、鸞鳳各樂其志，聖人之道深微浩遠、無有形象，故進道若退、夷道若纇、德如溪谷、大白青青、盛德若不足、建德若偷、質真若渝、大方不矩、大器晚成、大音希聲、大象無形，道盛無號、德豐無謚，道之為化始於無終於末、貸於不貸而萬物成；李榮以信道彌篤為勤行、素絲無恒為中士、心迷得失為下士，明道智周而光不耀、進道大成若缺、夷道和光同塵，上德無不容、大白粗而不穢、廣德大滿若沖、建德潛行密被、質真忘死生合變化，大方至道無形、大器積習生常、大音鴻鐘應節、大象無形，善貸布氣施化、為而不恃；陸希聲以知微知彰、處道器之間、知彰不知微分三士，十二事皆名實相反；呂惠卿以真聞、未審、不信分三士，以情求道則笑，明道冥中獨見曉、夷道和是非休天均、進道日損以至於無為，道既以為人己愈有、既以與人己愈多，故善貸且成；蘇轍以道非形聲、不先知萬物之妄則未免不信，上士了然見之而勤行、中士存亡出沒而疑、下士荒唐謬悠而笑，十二事皆道之見於事而道之大全隱於無名，推其有餘以貸不足；吳澄以道與物反、識之者鮮，惟上士能勤行，中士不及、下士無識而笑，葆光用晦、寧後毋前、若絲有類而不勻正所以為明進平，若谷若辱若不足若偷若渝無隅晚成希聲無形皆相反以成其大，道隱無名乃能徧付萬物而無虧缺；憨山以道出常情非下愚小智所知，上根志與道合、中人且信且疑、下根以為怪，十二句皆古之立言者之辭，聖人光而不耀、謙自守、心與道合、德無不容、納污含垢、不以為功、潛行密用、貞介而與世浮沉、心如太虛、藏器待時，道隱無名而萬物往資不匱；魏源以明道三句言體道、上德五句言成德、大方四句廣喻以贊，纇為絲節不平而王弼因物之性之說為得，道與物反故惟上士能信；王夫之以「在牛為牛，在馬為馬」釋類，謂道大似不肖而非馬非牛、亦可馬可牛，衍文謂物與道為體、物即道，日飲於道而究歸未嘗或潤，故欲勤莫致其力、欲行不見其功。河上公十注、王弼六注、成玄英六注、唐玄宗御注御疏十二注、嚴遵三注、李榮六注、陸希聲一注、呂惠卿一注、蘇轍六注、吳澄五注、憨山一注、魏源一注、王夫之二注；俞樾《諸子平議》此章未列，故十三家。河上公題「同異第四十一」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「上士聞道章第四十一」，王弼本無章題；吳澄合第四十至四十二章為其第三十五章，魏源以此章自為其第三十五章；王弼《道藏》本正文作「太白若辱」、注云「知其白，守其黑，大白然後乃得」，吳澄作「廣得若不足」，憨山作「質真如渝」，傅奕作「質直若渝」，並見校記。", "summarySimp": "以上士、中士、下士闻道之勤行、若存若亡、大笑发端，次以「不笑不足以为道」点出道与常情相反，次引建言十二事：明道若昧、进道若退、夷道若颣、上德若谷、大白若辱、广德若不足、建德若偷、质真若渝、大方无隅、大器晚成、大音希声、大象无形，末以「道隐无名，夫唯道，善贷且成」收束。十三家注疏并观：河上公以上士自勤苦竭力、中士治身治国而欣存见财色而复亡、下士贪狠多欲而大笑，建言即设言，十二事就治身治国立说，道潜隐无能指名而善禀贷人精气、成就之；王弼以有志释勤行、建立释建言，明道光而不耀、进道后其身而身先、夷道因物之性不执平以割物，上德不德其德、大白知其白守其黑、广德不盈、建德因物自然、质真不矜其真，大方方而不割、大器成天下不持全别故必晚成、大音有声则有分、大象有形则有分，道隐无名而物以之成，贷足以永终其德、成不加机匠之裁；成玄英以上机一闻即悟万法皆空、中机照理不明敛情则空涉尘则滞、下机根性愚钝而诽谤，明道晦迹同俗、进道内修外若退、夷道众生同体而等差一类，上德包容如空谷、大白和光同尘、广德内智有余外若不足、建德藏名隐迹、质真寂动真应而若渝，大方因循顺物、大器累劫修研、大音寂乎无声、大象象而无形，道隐窈冥非名言所诠，善贷俯救众生、借善力亭毒群品；唐玄宗御注以了悟、可上可下、迷而不信分三士，御疏以上智深识洞鉴、中庸明昧未分、下士识不及理，并以章甫致贱于越人、和璞见遗于楚国为喻，明道以昧养明、进道功名日损、夷道坦然平易而外若丝之有颣，上德虚缘容物、大白纯洁含垢、广德大成执谦、建德立功不衒、质真淳一和光，大方不立圭角、大器积功渐证、大音待感而应、大象随感应形，道隐不彰功用，善贷资贷万物且成熟之；严遵以物有高下、气有短长，鹑鷃、鸿鹄、鸾凤各乐其志，圣人之道深微浩远、无有形象，故进道若退、夷道若颣、德如溪谷、大白青青、盛德若不足、建德若偷、质真若渝、大方不矩、大器晚成、大音希声、大象无形，道盛无号、德丰无谥，道之为化始于无终于末、贷于不贷而万物成；李荣以信道弥笃为勤行、素丝无恒为中士、心迷得失为下士，明道智周而光不耀、进道大成若缺、夷道和光同尘，上德无不容、大白粗而不秽、广德大满若冲、建德潜行密被、质真忘死生合变化，大方至道无形、大器积习生常、大音鸿钟应节、大象无形，善贷布气施化、为而不恃；陆希声以知微知彰、处道器之间、知彰不知微分三士，十二事皆名实相反；吕惠卿以真闻、未审、不信分三士，以情求道则笑，明道冥中独见晓、夷道和是非休天均、进道日损以至于无为，道既以为人己愈有、既以与人己愈多，故善贷且成；苏辙以道非形声、不先知万物之妄则未免不信，上士了然见之而勤行、中士存亡出没而疑、下士荒唐谬悠而笑，十二事皆道之见于事而道之大全隐于无名，推其有余以贷不足；吴澄以道与物反、识之者鲜，惟上士能勤行，中士不及、下士无识而笑，葆光用晦、宁后毋前、若丝有类而不匀正所以为明进平，若谷若辱若不足若偷若渝无隅晚成希声无形皆相反以成其大，道隐无名乃能徧付万物而无亏缺；憨山以道出常情非下愚小智所知，上根志与道合、中人且信且疑、下根以为怪，十二句皆古之立言者之辞，圣人光而不耀、谦自守、心与道合、德无不容、纳污含垢、不以为功、潜行密用、贞介而与世浮沉、心如太虚、藏器待时，道隐无名而万物往资不匮；魏源以明道三句言体道、上德五句言成德、大方四句广喻以赞，颣为丝节不平而王弼因物之性之说为得，道与物反故惟上士能信；王夫之以「在牛为牛，在马为马」释类，谓道大似不肖而非马非牛、亦可马可牛，衍文谓物与道为体、物即道，日饮于道而究归未尝或润，故欲勤莫致其力、欲行不见其功。河上公十注、王弼六注、成玄英六注、唐玄宗御注御疏十二注、严遵三注、李荣六注、陆希声一注、吕惠卿一注、苏辙六注、吴澄五注、憨山一注、魏源一注、王夫之二注；俞樾《诸子平议》此章未列，故十三家。河上公题「同异第四十一」，《玄德纂疏》卷十二、吕惠卿、苏辙题「上士闻道章第四十一」，王弼本无章题；吴澄合第四十至四十二章为其第三十五章，魏源以此章自为其第三十五章；王弼《道藏》本正文作「太白若辱」、注云「知其白，守其黑，大白然后乃得」，吴澄作「广得若不足」，憨山作「质真如渝」，傅奕作「质直若渝」，并见校记。", 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