{ "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-42", "no": 42, "part": "德經", "partSimp": "德经", "title": "第四十二章", "titleSimp": "第四十二章", "intro": "《老子》第四十二章，河上公題「道化第四十二」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「道生一章第四十二」，王弼本無章題；吳澄合第四十至四十二章為其第三十五章，魏源合第四十二、四十三章為其第三十六章。全章七句：首言道生一、一生二、二生三、三生萬物；次言萬物負陰抱陽、沖氣為和；次言王公以孤寡不穀自稱；次言損益相反；次言人我所教；末言強梁不得其死、以為教父。河上公以道始生一、一生陰陽、陰陽生和清濁三氣分為天地人、天地人共生萬物；萬物負陰向陽、中有元氣得以和柔；孤寡不穀為不祥之名，王公處謙卑法空虛；損之而益、益之而損，增高者崩、貪貴者患；眾人所教在去弱為強，我教去強為弱；強梁尚勢任力，為天所絕、兵刃所伐、王法所殺；父為教戒之始。王弼以萬物萬形其歸一、由無乃一、有一有二遂生乎三，過此非道之流；王侯得一而主，愈多愈遠、損則近之，損之至盡乃得其極；我非強使人從，用夫自然，順吉違凶；強梁必不得其死，得其違教之徒適可以為教父。成玄英以至道妙本體絕形名，從本降迹肇生元氣，元氣變生陰陽，二氣升降和氣為人，有三才次生萬物；負陰向陽、好生惡死，沖為中、和為順，處心中正謙和柔弱則長生；孤獨鰥寡人所惡，王公自牧明貴以賤為本；損己濟物則全，益己凌物則敗；儒俗謙柔猶懷封執，我之靜退貴在虚忘；強梁剛躁必當夭折，每說柔弱為善、剛強為惡，為學道之先。唐玄宗御注以一為沖氣，道出沖和妙氣，又生陽氣、陰氣，積沖氣之一、積陽氣之二，陰陽含孕、沖氣調和然後生成；御疏以道為虚極之神宗、一為沖和之精氣，動出和氣以生物，陰陽交泰、沖氣化醇則遍生庶彙；萬物負荷陰氣、懷抱陽氣、愛養沖氣以為柔和，引廣成子「守其一以抱其和」；王公稱孤寡不穀以謙柔為本；自損者人益、自益者人損，滿招損、謙受益；人君立教當以柔弱謙虚之義；強梁動與物抗、物或擊之，故不得其死；柔弱之教為眾教之父。嚴遵以虚之虚生虚、無之無生無、無生有形，形因於氣、氣因於和、和因於神明、神明因於道德、道德因於自然；道虚故生一、一虚故生二、二以元之無故生三、三以無故生萬物；萬物元於虚、始於無，背陰向陽、歸柔去剛；虚無微寡柔弱為天地所由興、萬物所因生，眾人所惡而侯王自名；賢君處孤寡、居不穀，去大為小、安卑樂損，天地是祐；眾人之教化弱為強、死於榮名，聖人之教反之、歸於玄冥；強秦大楚專制而滅，神漢龍興和順而昌。李榮以虚中動氣為道生元氣，清濁分、陰陽著為一生二，運二氣、三才為二生三，天覆地載人統於中為三生萬物；陽熱陰寒不能獨生，借沖氣以和；抱沖和則無好惡，失一元則有愛憎，有道王公卑以自牧；稱孤寡為損、謙光日新為益，無德虚貴、材下位高必至傾覆；人間之教理歸仁義、事在剛強，我義教之欲去剛強存柔弱；強梁違科犯法、中道而夭，以強梁為教之本。陸希聲以真精之體生妙物之用，陰陽相交為沖炁，沖炁運化而成萬物，萬物背陰向陽、沖炁和順其生理；人受天地之中以生，沖和炁全則神形相得為生、散則相離為死，故必養浩然之炁；孤寡不穀王公自稱，將損身心之強梁而求益於道德，懲忿窒慾、遷善改過，即損益之說；教人日益、我教人日損，以柔弱為眾教之父。呂惠卿以道莫與偶則一，謂之一則與所謂為二，有一有二則有三，三立而萬物生；幽為陰、明為陽，有生者背陰向陽，必有沖炁以為和，陰陽二而沖炁一，萬物不得一無以生；軒冕富貴非性命，王公以所惡為稱，欲貴不忘賤、高不忘下；損益滿謙乃天道；我之所教道也，通於道者得一、得一則無我、無我不爭；君子教人雖不同，至於反一而無我，故強梁不得其死、以為教父。蘇轍以道非一非二，與物為偶，道一而物不一，故以一名道，一與一為二、二與一為三，萬物生而莫不負陰抱陽、沖氣為和，物生於三而三生於一，理之自然；世人賤寡小貴眾大，王公自稱孤寡，古之達者已知之；世以柔弱為損、強梁為益，不知其非，故使教者皆以此教之，知強梁之不免於死則知妄不可為，故為教父。吳澄以此下皆詳言弱者道之用；道自無中生出沖虚之一氣，一氣生陽生陰分為二，陰陽二氣合沖虚一氣為三，非二與一之外別有三；萬物皆以三者而生，後負陰前抱陽、沖氣在中為和，既生之後亦必以沖氣為用，沖氣虚而不盈故曰弱；孤寡不穀非強於人之名，王公以此為稱是以弱而用；弱者損之而所以為益，強者益之而所以為損；用弱之事，梁亦強也，強梁不能弱必不能保其身，此最為教人之第一義。憨山以道體沖虚為天地萬物之本，道本無名強名之一，天地人物皆從此生；萬物各含一沖虚之體，和氣積中、英華昭著皆道力；沖虚柔弱與物不類，人皆惡之而不知無用之用；孤寡不穀皆自損之辭，侯王不自損則天下不歸，堯舜不與而人益、桀紂奉己而人損；人須待教，不善教者只知增益知見、使之強梁，我教人日損其欲、謙虚自守，故為教父。魏源以本章原弱所以為道之用，全在「沖氣為和」一言；沖和之氣未有不柔弱，人之生也柔弱、死也堅強，草木亦然，故萬物之生必常不失沖和之氣；此章正承前章「弱者道之用」，書中言含德之厚比於赤子、專氣至柔如嬰兒，皆體道貴弱之旨，張爾岐疑脫文、姚鼐指錯簡皆非。王夫之以道函三為一、生之盛者不可窺，生始於沖氣、終於陰陽，陰陽立而生之理竭；就陰陽情才順清貪天、順濁堅地，則陰死於濁、陽死於清，不得所謂和；故當損少致和、損和得一，得一者無一、致和者無致，陰陽在我而不叛其宗，則益之最盛；又謂至道不在言，感觸可爾。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》第四十二章，河上公题「道化第四十二」，《玄德纂疏》卷十二、吕惠卿、苏辙题「道生一章第四十二」，王弼本无章题；吴澄合第四十至四十二章为其第三十五章，魏源合第四十二、四十三章为其第三十六章。全章七句：首言道生一、一生二、二生三、三生万物；次言万物负阴抱阳、冲气为和；次言王公以孤寡不谷自称；次言损益相反；次言人我所教；末言强梁不得其死、以为教父。河上公以道始生一、一生阴阳、阴阳生和清浊三气分为天地人、天地人共生万物；万物负阴向阳、中有元气得以和柔；孤寡不谷为不祥之名，王公处谦卑法空虚；损之而益、益之而损，增高者崩、贪贵者患；众人所教在去弱为强，我教去强为弱；强梁尚势任力，为天所绝、兵刃所伐、王法所杀；父为教戒之始。王弼以万物万形其归一、由无乃一、有一有二遂生乎三，过此非道之流；王侯得一而主，愈多愈远、损则近之，损之至尽乃得其极；我非强使人从，用夫自然，顺吉违凶；强梁必不得其死，得其违教之徒适可以为教父。成玄英以至道妙本体绝形名，从本降迹肇生元气，元气变生阴阳，二气升降和气为人，有三才次生万物；负阴向阳、好生恶死，冲为中、和为顺，处心中正谦和柔弱则长生；孤独鳏寡人所恶，王公自牧明贵以贱为本；损己济物则全，益己凌物则败；儒俗谦柔犹怀封执，我之静退贵在虚忘；强梁刚躁必当夭折，每说柔弱为善、刚强为恶，为学道之先。唐玄宗御注以一为冲气，道出冲和妙气，又生阳气、阴气，积冲气之一、积阳气之二，阴阳含孕、冲气调和然后生成；御疏以道为虚极之神宗、一为冲和之精气，动出和气以生物，阴阳交泰、冲气化醇则遍生庶汇；万物负荷阴气、怀抱阳气、爱养冲气以为柔和，引广成子「守其一以抱其和」；王公称孤寡不谷以谦柔为本；自损者人益、自益者人损，满招损、谦受益；人君立教当以柔弱谦虚之义；强梁动与物抗、物或击之，故不得其死；柔弱之教为众教之父。严遵以虚之虚生虚、无之无生无、无生有形，形因于气、气因于和、和因于神明、神明因于道德、道德因于自然；道虚故生一、一虚故生二、二以元之无故生三、三以无故生万物；万物元于虚、始于无，背阴向阳、归柔去刚；虚无微寡柔弱为天地所由兴、万物所因生，众人所恶而侯王自名；贤君处孤寡、居不谷，去大为小、安卑乐损，天地是祐；众人之教化弱为强、死于荣名，圣人之教反之、归于玄冥；强秦大楚专制而灭，神汉龙兴和顺而昌。李荣以虚中动气为道生元气，清浊分、阴阳着为一生二，运二气、三才为二生三，天覆地载人统于中为三生万物；阳热阴寒不能独生，借冲气以和；抱冲和则无好恶，失一元则有爱憎，有道王公卑以自牧；称孤寡为损、谦光日新为益，无德虚贵、材下位高必至倾覆；人间之教理归仁义、事在刚强，我义教之欲去刚强存柔弱；强梁违科犯法、中道而夭，以强梁为教之本。陆希声以真精之体生妙物之用，阴阳相交为冲炁，冲炁运化而成万物，万物背阴向阳、冲炁和顺其生理；人受天地之中以生，冲和炁全则神形相得为生、散则相离为死，故必养浩然之炁；孤寡不谷王公自称，将损身心之强梁而求益于道德，惩忿窒欲、迁善改过，即损益之说；教人日益、我教人日损，以柔弱为众教之父。吕惠卿以道莫与偶则一，谓之一则与所谓为二，有一有二则有三，三立而万物生；幽为阴、明为阳，有生者背阴向阳，必有冲炁以为和，阴阳二而冲炁一，万物不得一无以生；轩冕富贵非性命，王公以所恶为称，欲贵不忘贱、高不忘下；损益满谦乃天道；我之所教道也，通于道者得一、得一则无我、无我不争；君子教人虽不同，至于反一而无我，故强梁不得其死、以为教父。苏辙以道非一非二，与物为偶，道一而物不一，故以一名道，一与一为二、二与一为三，万物生而莫不负阴抱阳、冲气为和，物生于三而三生于一，理之自然；世人贱寡小贵众大，王公自称孤寡，古之达者已知之；世以柔弱为损、强梁为益，不知其非，故使教者皆以此教之，知强梁之不免于死则知妄不可为，故为教父。吴澄以此下皆详言弱者道之用；道自无中生出冲虚之一气，一气生阳生阴分为二，阴阳二气合冲虚一气为三，非二与一之外别有三；万物皆以三者而生，后负阴前抱阳、冲气在中为和，既生之后亦必以冲气为用，冲气虚而不盈故曰弱；孤寡不谷非强于人之名，王公以此为称是以弱而用；弱者损之而所以为益，强者益之而所以为损；用弱之事，梁亦强也，强梁不能弱必不能保其身，此最为教人之第一义。憨山以道体冲虚为天地万物之本，道本无名强名之一，天地人物皆从此生；万物各含一冲虚之体，和气积中、英华昭著皆道力；冲虚柔弱与物不类，人皆恶之而不知无用之用；孤寡不谷皆自损之辞，侯王不自损则天下不归，尧舜不与而人益、桀纣奉己而人损；人须待教，不善教者只知增益知见、使之强梁，我教人日损其欲、谦虚自守，故为教父。魏源以本章原弱所以为道之用，全在「冲气为和」一言；冲和之气未有不柔弱，人之生也柔弱、死也坚强，草木亦然，故万物之生必常不失冲和之气；此章正承前章「弱者道之用」，书中言含德之厚比于赤子、专气至柔如婴儿，皆体道贵弱之旨，张尔岐疑脱文、姚鼐指错简皆非。王夫之以道函三为一、生之盛者不可窥，生始于冲气、终于阴阳，阴阳立而生之理竭；就阴阳情才顺清贪天、顺浊坚地，则阴死于浊、阳死于清，不得所谓和；故当损少致和、损和得一，得一者无一、致和者无致，阴阳在我而不叛其宗，则益之最盛；又谓至道不在言，感触可尔。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、憨山各以整章一段通釋；魏源、王夫之各以整章通釋或夾注，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、憨山各以整章一段通释；魏源、王夫之各以整章通释或夹注，本站按文义分条。俞樾《诸子平议》此章未列。", "slug": "42", "order": 42, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章七句：首言道生一、一生二、二生三、三生萬物；次言萬物負陰抱陽、沖氣為和；次言王公以孤寡不穀自稱；次言損益相反；次言人我所教；末言強梁不得其死、以為教父。河上公以道始生一、一生陰陽、陰陽生和清濁三氣分為天地人、天地人共生萬物；萬物負陰向陽、中有元氣得以和柔；孤寡不穀為不祥之名，王公處謙卑法空虛；損之而益、益之而損，增高者崩、貪貴者患；眾人所教在去弱為強，我教去強為弱；強梁尚勢任力，為天所絕、兵刃所伐、王法所殺；父為教戒之始。王弼以萬物萬形其歸一、由無乃一、有一有二遂生乎三，過此非道之流；王侯得一而主，愈多愈遠、損則近之，損之至盡乃得其極；我非強使人從，用夫自然，順吉違凶；強梁必不得其死，得其違教之徒適可以為教父。成玄英以至道妙本體絕形名，從本降迹肇生元氣，元氣變生陰陽，二氣升降和氣為人，有三才次生萬物；負陰向陽、好生惡死，沖為中、和為順，處心中正謙和柔弱則長生；孤獨鰥寡人所惡，王公自牧明貴以賤為本；損己濟物則全，益己凌物則敗；儒俗謙柔猶懷封執，我之靜退貴在虚忘；強梁剛躁必當夭折，每說柔弱為善、剛強為惡，為學道之先。唐玄宗御注以一為沖氣，道出沖和妙氣，又生陽氣、陰氣，積沖氣之一、積陽氣之二，陰陽含孕、沖氣調和然後生成；御疏以道為虚極之神宗、一為沖和之精氣，動出和氣以生物，陰陽交泰、沖氣化醇則遍生庶彙；萬物負荷陰氣、懷抱陽氣、愛養沖氣以為柔和，引廣成子「守其一以抱其和」；王公稱孤寡不穀以謙柔為本；自損者人益、自益者人損，滿招損、謙受益；人君立教當以柔弱謙虚之義；強梁動與物抗、物或擊之，故不得其死；柔弱之教為眾教之父。嚴遵以虚之虚生虚、無之無生無、無生有形，形因於氣、氣因於和、和因於神明、神明因於道德、道德因於自然；道虚故生一、一虚故生二、二以元之無故生三、三以無故生萬物；萬物元於虚、始於無，背陰向陽、歸柔去剛；虚無微寡柔弱為天地所由興、萬物所因生，眾人所惡而侯王自名；賢君處孤寡、居不穀，去大為小、安卑樂損，天地是祐；眾人之教化弱為強、死於榮名，聖人之教反之、歸於玄冥；強秦大楚專制而滅，神漢龍興和順而昌。李榮以虚中動氣為道生元氣，清濁分、陰陽著為一生二，運二氣、三才為二生三，天覆地載人統於中為三生萬物；陽熱陰寒不能獨生，借沖氣以和；抱沖和則無好惡，失一元則有愛憎，有道王公卑以自牧；稱孤寡為損、謙光日新為益，無德虚貴、材下位高必至傾覆；人間之教理歸仁義、事在剛強，我義教之欲去剛強存柔弱；強梁違科犯法、中道而夭，以強梁為教之本。陸希聲以真精之體生妙物之用，陰陽相交為沖炁，沖炁運化而成萬物，萬物背陰向陽、沖炁和順其生理；人受天地之中以生，沖和炁全則神形相得為生、散則相離為死，故必養浩然之炁；孤寡不穀王公自稱，將損身心之強梁而求益於道德，懲忿窒慾、遷善改過，即損益之說；教人日益、我教人日損，以柔弱為眾教之父。呂惠卿以道莫與偶則一，謂之一則與所謂為二，有一有二則有三，三立而萬物生；幽為陰、明為陽，有生者背陰向陽，必有沖炁以為和，陰陽二而沖炁一，萬物不得一無以生；軒冕富貴非性命，王公以所惡為稱，欲貴不忘賤、高不忘下；損益滿謙乃天道；我之所教道也，通於道者得一、得一則無我、無我不爭；君子教人雖不同，至於反一而無我，故強梁不得其死、以為教父。蘇轍以道非一非二，與物為偶，道一而物不一，故以一名道，一與一為二、二與一為三，萬物生而莫不負陰抱陽、沖氣為和，物生於三而三生於一，理之自然；世人賤寡小貴眾大，王公自稱孤寡，古之達者已知之；世以柔弱為損、強梁為益，不知其非，故使教者皆以此教之，知強梁之不免於死則知妄不可為，故為教父。吳澄以此下皆詳言弱者道之用；道自無中生出沖虚之一氣，一氣生陽生陰分為二，陰陽二氣合沖虚一氣為三，非二與一之外別有三；萬物皆以三者而生，後負陰前抱陽、沖氣在中為和，既生之後亦必以沖氣為用，沖氣虚而不盈故曰弱；孤寡不穀非強於人之名，王公以此為稱是以弱而用；弱者損之而所以為益，強者益之而所以為損；用弱之事，梁亦強也，強梁不能弱必不能保其身，此最為教人之第一義。憨山以道體沖虚為天地萬物之本，道本無名強名之一，天地人物皆從此生；萬物各含一沖虚之體，和氣積中、英華昭著皆道力；沖虚柔弱與物不類，人皆惡之而不知無用之用；孤寡不穀皆自損之辭，侯王不自損則天下不歸，堯舜不與而人益、桀紂奉己而人損；人須待教，不善教者只知增益知見、使之強梁，我教人日損其欲、謙虚自守，故為教父。魏源以本章原弱所以為道之用，全在「沖氣為和」一言；沖和之氣未有不柔弱，人之生也柔弱、死也堅強，草木亦然，故萬物之生必常不失沖和之氣；此章正承前章「弱者道之用」，書中言含德之厚比於赤子、專氣至柔如嬰兒，皆體道貴弱之旨，張爾岐疑脫文、姚鼐指錯簡皆非。王夫之以道函三為一、生之盛者不可窺，生始於沖氣、終於陰陽，陰陽立而生之理竭；就陰陽情才順清貪天、順濁堅地，則陰死於濁、陽死於清，不得所謂和；故當損少致和、損和得一，得一者無一、致和者無致，陰陽在我而不叛其宗，則益之最盛；又謂至道不在言，感觸可爾。河上公七注、王弼四注、成玄英六注、唐玄宗御注御疏十四注、嚴遵六注、李榮六注、陸希聲一注、呂惠卿一注、蘇轍三注、吳澄四注、憨山一注、魏源二注、王夫之二注；俞樾《諸子平議》此章未列，故十三家。河上公題「道化第四十二」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「道生一章第四十二」，王弼本無章題；吳澄合第四十至四十二章為其第三十五章，魏源合第四十二、四十三章為其第三十六章；河上公道藏本「不穀」作「不轂」，陸希聲「王公以為稱」作「王公以自稱」、「沖氣」作「沖炁」，嚴遵「王公以為稱」作「王公以名稱」、「我亦教之」作「亦我教之」，憨山「或益之而損」作「或盜之而損」，傅奕「教父」作「學父」，並見校記。", "summarySimp": "全章七句：首言道生一、一生二、二生三、三生万物；次言万物负阴抱阳、冲气为和；次言王公以孤寡不谷自称；次言损益相反；次言人我所教；末言强梁不得其死、以为教父。河上公以道始生一、一生阴阳、阴阳生和清浊三气分为天地人、天地人共生万物；万物负阴向阳、中有元气得以和柔；孤寡不谷为不祥之名，王公处谦卑法空虚；损之而益、益之而损，增高者崩、贪贵者患；众人所教在去弱为强，我教去强为弱；强梁尚势任力，为天所绝、兵刃所伐、王法所杀；父为教戒之始。王弼以万物万形其归一、由无乃一、有一有二遂生乎三，过此非道之流；王侯得一而主，愈多愈远、损则近之，损之至尽乃得其极；我非强使人从，用夫自然，顺吉违凶；强梁必不得其死，得其违教之徒适可以为教父。成玄英以至道妙本体绝形名，从本降迹肇生元气，元气变生阴阳，二气升降和气为人，有三才次生万物；负阴向阳、好生恶死，冲为中、和为顺，处心中正谦和柔弱则长生；孤独鳏寡人所恶，王公自牧明贵以贱为本；损己济物则全，益己凌物则败；儒俗谦柔犹怀封执，我之静退贵在虚忘；强梁刚躁必当夭折，每说柔弱为善、刚强为恶，为学道之先。唐玄宗御注以一为冲气，道出冲和妙气，又生阳气、阴气，积冲气之一、积阳气之二，阴阳含孕、冲气调和然后生成；御疏以道为虚极之神宗、一为冲和之精气，动出和气以生物，阴阳交泰、冲气化醇则遍生庶汇；万物负荷阴气、怀抱阳气、爱养冲气以为柔和，引广成子「守其一以抱其和」；王公称孤寡不谷以谦柔为本；自损者人益、自益者人损，满招损、谦受益；人君立教当以柔弱谦虚之义；强梁动与物抗、物或击之，故不得其死；柔弱之教为众教之父。严遵以虚之虚生虚、无之无生无、无生有形，形因于气、气因于和、和因于神明、神明因于道德、道德因于自然；道虚故生一、一虚故生二、二以元之无故生三、三以无故生万物；万物元于虚、始于无，背阴向阳、归柔去刚；虚无微寡柔弱为天地所由兴、万物所因生，众人所恶而侯王自名；贤君处孤寡、居不谷，去大为小、安卑乐损，天地是祐；众人之教化弱为强、死于荣名，圣人之教反之、归于玄冥；强秦大楚专制而灭，神汉龙兴和顺而昌。李荣以虚中动气为道生元气，清浊分、阴阳着为一生二，运二气、三才为二生三，天覆地载人统于中为三生万物；阳热阴寒不能独生，借冲气以和；抱冲和则无好恶，失一元则有爱憎，有道王公卑以自牧；称孤寡为损、谦光日新为益，无德虚贵、材下位高必至倾覆；人间之教理归仁义、事在刚强，我义教之欲去刚强存柔弱；强梁违科犯法、中道而夭，以强梁为教之本。陆希声以真精之体生妙物之用，阴阳相交为冲炁，冲炁运化而成万物，万物背阴向阳、冲炁和顺其生理；人受天地之中以生，冲和炁全则神形相得为生、散则相离为死，故必养浩然之炁；孤寡不谷王公自称，将损身心之强梁而求益于道德，惩忿窒欲、迁善改过，即损益之说；教人日益、我教人日损，以柔弱为众教之父。吕惠卿以道莫与偶则一，谓之一则与所谓为二，有一有二则有三，三立而万物生；幽为阴、明为阳，有生者背阴向阳，必有冲炁以为和，阴阳二而冲炁一，万物不得一无以生；轩冕富贵非性命，王公以所恶为称，欲贵不忘贱、高不忘下；损益满谦乃天道；我之所教道也，通于道者得一、得一则无我、无我不争；君子教人虽不同，至于反一而无我，故强梁不得其死、以为教父。苏辙以道非一非二，与物为偶，道一而物不一，故以一名道，一与一为二、二与一为三，万物生而莫不负阴抱阳、冲气为和，物生于三而三生于一，理之自然；世人贱寡小贵众大，王公自称孤寡，古之达者已知之；世以柔弱为损、强梁为益，不知其非，故使教者皆以此教之，知强梁之不免于死则知妄不可为，故为教父。吴澄以此下皆详言弱者道之用；道自无中生出冲虚之一气，一气生阳生阴分为二，阴阳二气合冲虚一气为三，非二与一之外别有三；万物皆以三者而生，后负阴前抱阳、冲气在中为和，既生之后亦必以冲气为用，冲气虚而不盈故曰弱；孤寡不谷非强于人之名，王公以此为称是以弱而用；弱者损之而所以为益，强者益之而所以为损；用弱之事，梁亦强也，强梁不能弱必不能保其身，此最为教人之第一义。憨山以道体冲虚为天地万物之本，道本无名强名之一，天地人物皆从此生；万物各含一冲虚之体，和气积中、英华昭著皆道力；冲虚柔弱与物不类，人皆恶之而不知无用之用；孤寡不谷皆自损之辞，侯王不自损则天下不归，尧舜不与而人益、桀纣奉己而人损；人须待教，不善教者只知增益知见、使之强梁，我教人日损其欲、谦虚自守，故为教父。魏源以本章原弱所以为道之用，全在「冲气为和」一言；冲和之气未有不柔弱，人之生也柔弱、死也坚强，草木亦然，故万物之生必常不失冲和之气；此章正承前章「弱者道之用」，书中言含德之厚比于赤子、专气至柔如婴儿，皆体道贵弱之旨，张尔岐疑脱文、姚鼐指错简皆非。王夫之以道函三为一、生之盛者不可窥，生始于冲气、终于阴阳，阴阳立而生之理竭；就阴阳情才顺清贪天、顺浊坚地，则阴死于浊、阳死于清，不得所谓和；故当损少致和、损和得一，得一者无一、致和者无致，阴阳在我而不叛其宗，则益之最盛；又谓至道不在言，感触可尔。河上公七注、王弼四注、成玄英六注、唐玄宗御注御疏十四注、严遵六注、李荣六注、陆希声一注、吕惠卿一注、苏辙三注、吴澄四注、憨山一注、魏源二注、王夫之二注；俞樾《诸子平议》此章未列，故十三家。河上公题「道化第四十二」，《玄德纂疏》卷十二、吕惠卿、苏辙题「道生一章第四十二」，王弼本无章题；吴澄合第四十至四十二章为其第三十五章，魏源合第四十二、四十三章为其第三十六章；河上公道藏本「不谷」作「不毂」，陆希声「王公以为称」作「王公以自称」、「冲气」作「冲炁」，严遵「王公以为称」作「王公以名称」、「我亦教之」作「亦我教之」，憨山「或益之而损」作「或盗之而损」，傅奕「教父」作「学父」，并见校记。", "dataFile": "data/chapters/laozi-42.json", "relationsFile": "data/commentary-relations-laozi-42.json", "url": "/laozi/42/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第四十二" }, "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「道生一，一生二，二生三，三生萬物，萬物負陰而抱陽，沖氣以為和，人之所惡，唯孤寡不穀，而王公以為稱，故物或損之而益，或益之而損，人之所教，我亦教之，強梁者不得其死，吾將以為教父」；河上公題「道化第四十二」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「道生一章第四十二」，王弼本無章題；吳澄合第四十至四十二章為其第三十五章，魏源合第四十二、四十三章為其第三十六章。諸本異文：河上公道藏本「不穀」作「不轂」；陸希聲「王公以為稱」作「王公以自稱」，「沖氣」作「沖炁」；嚴遵「王公以為稱」作「王公以名稱」，「我亦教之」作「亦我教之」；河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍作「人之所教，亦我義教之」；吳澄、憨山作「我亦教之」；憨山底本「或益之而損」作「或盜之而損」；傅奕「教父」作「學父」，據魏源校記。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「道生一，一生二，二生三，三生万物，万物负阴而抱阳，冲气以为和，人之所恶，唯孤寡不谷，而王公以为称，故物或损之而益，或益之而损，人之所教，我亦教之，强梁者不得其死，吾将以为教父」；河上公题「道化第四十二」，《玄德纂疏》卷十二、吕惠卿、苏辙题「道生一章第四十二」，王弼本无章题；吴澄合第四十至四十二章为其第三十五章，魏源合第四十二、四十三章为其第三十六章。诸本异文：河上公道藏本「不谷」作「不毂」；陆希声「王公以为称」作「王公以自称」，「冲气」作「冲炁」；严遵「王公以为称」作「王公以名称」，「我亦教之」作「亦我教之」；河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙作「人之所教，亦我义教之」；吴澄、憨山作「我亦教之」；憨山底本「或益之而损」作「或盗之而损」；傅奕「教父」作「学父」，据魏源校记。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": 7, "commentaries": 57, "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「道化第四十二」，以道始生一、一生陰陽、陰陽生和清濁三氣分為天地人、天地人共生萬物；萬物負陰向陽、中有元氣得以和柔；孤寡不穀為不祥之名，王公處謙卑法空虛；增高者崩、貪貴者患；眾人所教在去弱為強，我教去強為弱；強梁尚勢任力，為天所絕、兵刃所伐、王法所殺；父為教戒之始。此章據《玄德纂疏》卷十二所引。", "count": 7, "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「道化第四十二」，以道始生一、一生阴阳、阴阳生和清浊三气分为天地人、天地人共生万物；万物负阴向阳、中有元气得以和柔；孤寡不谷为不祥之名，王公处谦卑法空虚；增高者崩、贪贵者患；众人所教在去弱为强，我教去强为弱；强梁尚势任力，为天所绝、兵刃所伐、王法所杀；父为教戒之始。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；此章注四條，以萬物萬形其歸一、由無乃一、有一有二遂生乎三，過此非道之流；王侯得一而主，愈多愈遠、損則近之，損之至盡乃得其極；我非強使人從，用夫自然，順吉違凶；強梁必不得其死，得其違教之徒適可以為教父。此章注據《道藏》本王弼《老子注》。", "count": 4, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末为宗；此章注四条，以万物万形其归一、由无乃一、有一有二遂生乎三，过此非道之流；王侯得一而主，愈多愈远、损则近之，损之至尽乃得其极；我非强使人从，用夫自然，顺吉违凶；强梁必不得其死，得其违教之徒适可以为教父。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，以至道妙本體絕形名，從本降迹肇生元氣，元氣變生陰陽，二氣升降和氣為人，有三才次生萬物；負陰向陽、好生惡死，沖為中、和為順，處心中正謙和柔弱則長生；孤獨鰥寡人所惡，王公自牧明貴以賤為本；損己濟物則全，益己凌物則敗；儒俗謙柔猶懷封執，我之靜退貴在虚忘；強梁剛躁必當夭折，每說柔弱為善、剛強為惡，為學道之先。", "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，以至道妙本体绝形名，从本降迹肇生元气，元气变生阴阳，二气升降和气为人，有三才次生万物；负阴向阳、好生恶死，冲为中、和为顺，处心中正谦和柔弱则长生；孤独鳏寡人所恶，王公自牧明贵以贱为本；损己济物则全，益己凌物则败；儒俗谦柔犹怀封执，我之静退贵在虚忘；强梁刚躁必当夭折，每说柔弱为善、刚强为恶，为学道之先。", "shortSimp": "成疏" }, { "id": "tangxuanzong", "name": "唐玄宗御注御疏", "short": "御注", "author": "李隆基", "work": "道德真經注疏", "era": "唐", "years": "685–762", "color": "#9b3d3d", "desc": "帝王御注，兼採諸家；御注以一為沖氣，道出沖和妙氣，又生陽氣、陰氣，積沖氣之一、積陽氣之二，陰陽含孕、沖氣調和然後生成；御疏以道為虚極之神宗、一為沖和之精氣，動出和氣以生物，陰陽交泰、沖氣化醇則遍生庶彙；萬物負荷陰氣、懷抱陽氣、愛養沖氣以為柔和，引廣成子「守其一以抱其和」；王公稱孤寡不穀以謙柔為本；自損者人益、自益者人損，滿招損、謙受益；人君立教當以柔弱謙虚之義；強梁動與物抗、物或擊之，故不得其死；柔弱之教為眾教之父。此章據《玄德纂疏》卷十二所引御注御疏。", "count": 14, "nameSimp": "唐玄宗御注御疏", "workSimp": "道德真经注疏", "authorSimp": "李隆基", "eraSimp": "唐", "yearsSimp": "685–762", "descSimp": "帝王御注，兼采诸家；御注以一为冲气，道出冲和妙气，又生阳气、阴气，积冲气之一、积阳气之二，阴阳含孕、冲气调和然后生成；御疏以道为虚极之神宗、一为冲和之精气，动出和气以生物，阴阳交泰、冲气化醇则遍生庶汇；万物负荷阴气、怀抱阳气、爱养冲气以为柔和，引广成子「守其一以抱其和」；王公称孤寡不谷以谦柔为本；自损者人益、自益者人损，满招损、谦受益；人君立教当以柔弱谦虚之义；强梁动与物抗、物或击之，故不得其死；柔弱之教为众教之父。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》本卷八，嚴遵本無章題，此章自為一篇；以虚之虚生虚、無之無生無、無生有形，形因於氣、氣因於和、和因於神明、神明因於道德、道德因於自然；道虚故生一、一虚故生二、二以元之無故生三、三以無故生萬物；萬物元於虚、始於無，背陰向陽、歸柔去剛；虚無微寡柔弱為天地所由興，眾人所惡而侯王自名；眾人之教化弱為強、死於榮名，聖人之教反之、歸於玄冥；強秦大楚專制而滅，神漢龍興和順而昌。", "count": 6, "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》本卷八，严遵本无章题，此章自为一篇；以虚之虚生虚、无之无生无、无生有形，形因于气、气因于和、和因于神明、神明因于道德、道德因于自然；道虚故生一、一虚故生二、二以元之无故生三、三以无故生万物；万物元于虚、始于无，背阴向阳、归柔去刚；虚无微寡柔弱为天地所由兴，众人所恶而侯王自名；众人之教化弱为强、死于荣名，圣人之教反之、归于玄冥；强秦大楚专制而灭，神汉龙兴和顺而昌。", "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，以虚中動氣為道生元氣，清濁分、陰陽著為一生二，運二氣、三才為二生三，天覆地載人統於中為三生萬物；陽熱陰寒不能獨生，借沖氣以和；抱沖和則無好惡，失一元則有愛憎，有道王公卑以自牧；稱孤寡為損、謙光日新為益，無德虚貴、材下位高必至傾覆；人間之教理歸仁義、事在剛強，我義教之欲去剛強存柔弱；強梁違科犯法、中道而夭，以強梁為教之本。", "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，以虚中动气为道生元气，清浊分、阴阳着为一生二，运二气、三才为二生三，天覆地载人统于中为三生万物；阳热阴寒不能独生，借冲气以和；抱冲和则无好恶，失一元则有爱憎，有道王公卑以自牧；称孤寡为损、谦光日新为益，无德虚贵、材下位高必至倾覆；人间之教理归仁义、事在刚强，我义教之欲去刚强存柔弱；强梁违科犯法、中道而夭，以强梁为教之本。", "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，以真精之體生妙物之用，陰陽相交為沖炁，沖炁運化而成萬物，萬物背陰向陽、沖炁和順其生理；人受天地之中以生，沖和炁全則神形相得為生、散則相離為死，故必養浩然之炁；孤寡不穀王公自稱，將損身心之強梁而求益於道德，懲忿窒慾、遷善改過，即損益之說；教人日益、我教人日損，以柔弱為眾教之父。此章經文陸希聲合第四十二、四十三章為一段，傳亦通釋兩章。", "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，以真精之体生妙物之用，阴阳相交为冲炁，冲炁运化而成万物，万物背阴向阳、冲炁和顺其生理；人受天地之中以生，冲和炁全则神形相得为生、散则相离为死，故必养浩然之炁；孤寡不谷王公自称，将损身心之强梁而求益于道德，惩忿窒欲、迁善改过，即损益之说；教人日益、我教人日损，以柔弱为众教之父。此章经文陆希声合第四十二、四十三章为一段，传亦通释两章。", "shortSimp": "陆传" }, { "id": "lvhuiqing", "name": "呂惠卿傳", "short": "呂傳", "author": "呂惠卿", "work": "道德真經傳", "era": "北宋", "years": "1032–1111", "color": "#7a6a4a", "desc": "此章整章一傳，以道莫與偶則一，謂之一則與所謂為二，有一有二則有三，三立而萬物生；幽為陰、明為陽，有生者背陰向陽，必有沖炁以為和，陰陽二而沖炁一，萬物不得一無以生；軒冕富貴非性命，王公以所惡為稱，欲貴不忘賤、高不忘下；損益滿謙乃天道；通於道者得一、得一則無我、無我不爭；君子教人雖不同，至於反一而無我，故強梁不得其死、以為教父。", "count": 1, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "北宋", "yearsSimp": "1032–1111", "descSimp": "此章整章一传，以道莫与偶则一，谓之一则与所谓为二，有一有二则有三，三立而万物生；幽为阴、明为阳，有生者背阴向阳，必有冲炁以为和，阴阳二而冲炁一，万物不得一无以生；轩冕富贵非性命，王公以所恶为称，欲贵不忘贱、高不忘下；损益满谦乃天道；通于道者得一、得一则无我、无我不争；君子教人虽不同，至于反一而无我，故强梁不得其死、以为教父。", "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，以道非一非二，與物為偶，道一而物不一，一與一為二、二與一為三，萬物生而莫不負陰抱陽、沖氣為和，物生於三而三生於一，理之自然；世人賤寡小貴眾大，王公自稱孤寡，古之達者已知之；世以柔弱為損、強梁為益，不知其非，故使教者皆以此教之，知強梁之不免於死則知妄不可為，故為教父。", "count": 3, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "此章分段作注，以道非一非二，与物为偶，道一而物不一，一与一为二、二与一为三，万物生而莫不负阴抱阳、冲气为和，物生于三而三生于一，理之自然；世人贱寡小贵众大，王公自称孤寡，古之达者已知之；世以柔弱为损、强梁为益，不知其非，故使教者皆以此教之，知强梁之不免于死则知妄不可为，故为教父。", "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、四十一章合為其第三十五章；以此下皆詳言弱者道之用，道自無中生出沖虚之一氣，一氣生陽生陰分為二，陰陽二氣合沖虚一氣為三，非二與一之外別有三；萬物皆以三者而生，後負陰前抱陽、沖氣在中為和，既生之後亦必以沖氣為用，沖氣虚而不盈故曰弱；孤寡不穀非強於人之名，王公以此為稱是以弱而用；弱者損之而所以為益，強者益之而所以為損；強梁不能弱必不能保其身，此最為教人之第一義。", "count": 4, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章与第四十、四十一章合为其第三十五章；以此下皆详言弱者道之用，道自无中生出冲虚之一气，一气生阳生阴分为二，阴阳二气合冲虚一气为三，非二与一之外别有三；万物皆以三者而生，后负阴前抱阳、冲气在中为和，既生之后亦必以冲气为用，冲气虚而不盈故曰弱；孤寡不谷非强于人之名，王公以此为称是以弱而用；弱者损之而所以为益，强者益之而所以为损；强梁不能弱必不能保其身，此最为教人之第一义。", "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，以道體沖虚為天地萬物之本，道本無名強名之一，天地人物皆從此生；萬物各含一沖虚之體，和氣積中、英華昭著皆道力；沖虚柔弱與物不類，人皆惡之而不知無用之用；孤寡不穀皆自損之辭，侯王不自損則天下不歸，堯舜不與而人益、桀紂奉己而人損；人須待教，不善教者只知增益知見、使之強梁，我教人日損其欲、謙虚自守，故為教父。", "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，以道体冲虚为天地万物之本，道本无名强名之一，天地人物皆从此生；万物各含一冲虚之体，和气积中、英华昭著皆道力；冲虚柔弱与物不类，人皆恶之而不知无用之用；孤寡不谷皆自损之辞，侯王不自损则天下不归，尧舜不与而人益、桀纣奉己而人损；人须待教，不善教者只知增益知见、使之强梁，我教人日损其欲、谦虚自守，故为教父。", "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；此章與第四十三章合為其第三十六章，以本章原弱所以為道之用，全在「沖氣為和」一言；沖和之氣未有不柔弱，人之生也柔弱、死也堅強，草木亦然，故萬物之生必常不失沖和之氣；此章正承前章「弱者道之用」，書中言含德之厚比於赤子、專氣至柔如嬰兒，皆體道貴弱之旨，張爾岐疑脫文、姚鼐指錯簡皆非。", "count": 2, "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；此章与第四十三章合为其第三十六章，以本章原弱所以为道之用，全在「冲气为和」一言；冲和之气未有不柔弱，人之生也柔弱、死也坚强，草木亦然，故万物之生必常不失冲和之气；此章正承前章「弱者道之用」，书中言含德之厚比于赤子、专气至柔如婴儿，皆体道贵弱之旨，张尔岐疑脱文、姚鼐指错简皆非。", "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": "此章衍文一段並夾注二條，以道函三為一、生之盛者不可窺，生始於沖氣、終於陰陽，陰陽立而生之理竭；就陰陽情才順清貪天、順濁堅地，則陰死於濁、陽死於清，不得所謂和；故當損少致和、損和得一，得一者無一、致和者無致，陰陽在我而不叛其宗，則益之最盛；又謂至道不在言，感觸可爾。", "count": 2, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "此章衍文一段并夹注二条，以道函三为一、生之盛者不可窥，生始于冲气、终于阴阳，阴阳立而生之理竭；就阴阳情才顺清贪天、顺浊坚地，则阴死于浊、阳死于清，不得所谓和；故当损少致和、损和得一，得一者无一、致和者无致，阴阳在我而不叛其宗，则益之最盛；又谓至道不在言，感触可尔。", "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": 7, "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": "道生一，一生二，二生三，三生萬物。", "textSimp": "道生一，一生二，二生三，三生万物。", "translation": "道生出「一」，「一」生出「二」，「二」生出「三」，「三」生出万物。", "translationTrad": "道生出「一」，「一」生出「二」，「二」生出「三」，「三」生出萬物。", "noteIds": [ "c001", "c008", "c012", "c018", "c019", "c032", "c038", "c044", "c045", "c046", "c049", "c053", "c056" ], "noteCount": 13, "charNoteIds": [ "n001", "n002", "n003" ], "key": "laozi-42:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "萬物負陰而抱陽，沖氣以為和。", "textSimp": "万物负阴而抱阳，冲气以为和。", "translation": "万物背负着阴而怀抱着阳，阴阳二气与冲虚之气交融而成为和。", "translationTrad": "萬物背負著陰而懷抱著陽，陰陽二氣與沖虛之氣交融而成為和。", "noteIds": [ "c002", "c008", "c013", "c020", "c021", "c033", "c039", "c044", "c045", "c046", "c049", "c053", "c054", "c056" ], "noteCount": 14, "charNoteIds": [ "n004", "n005", "n006", "n007" ], "key": "laozi-42:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "人之所惡，唯孤寡不穀，而王公以為稱。", "textSimp": "人之所恶，唯孤寡不谷，而王公以为称。", "translation": "人所厌恶的，正是「孤」「寡」「不谷」这些称呼，而王公却用它们来称呼自己。", "translationTrad": "人所厭惡的，正是「孤」「寡」「不穀」這些稱呼，而王公卻用它們來稱呼自己。", "noteIds": [ "c003", "c009", "c014", "c022", "c023", "c034", "c040", "c044", "c045", "c047", "c050", "c053" ], "noteCount": 12, "charNoteIds": [ "n008", "n009", "n010", "n011" ], "key": "laozi-42:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "故物或損之而益，或益之而損。", "textSimp": "故物或损之而益，或益之而损。", "translation": "所以万物有时减损它反而得到增益，有时增益它反而遭到减损。", "translationTrad": "所以萬物有時減損它反而得到增益，有時增益它反而遭到減損。", "noteIds": [ "c004", "c009", "c015", "c024", "c025", "c035", "c041", "c044", "c045", "c048", "c051", "c053" ], "noteCount": 12, "charNoteIds": [ "n012", "n013", "n014" ], "key": "laozi-42:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "人之所教，我亦教之。", "textSimp": "人之所教，我亦教之。", "translation": "别人所教导的，我也同样教导。", "translationTrad": "別人所教導的，我也同樣教導。", "noteIds": [ "c005", "c010", "c016", "c026", "c027", "c036", "c042", "c044", "c045", "c048", "c052", "c053", "c055", "c057" ], "noteCount": 14, "charNoteIds": [ "n015", "n016" ], "key": "laozi-42:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "強梁者不得其死。", "textSimp": "强梁者不得其死。", "translation": "强横逞暴的人不得善终。", "translationTrad": "強橫逞暴的人不得善終。", "noteIds": [ "c006", "c011", "c017", "c028", "c029", "c037", "c043", "c044", "c045", "c048", "c052", "c053", "c055" ], "noteCount": 13, "charNoteIds": [ "n017", "n018" ], "key": "laozi-42:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "吾將以為教父。", "textSimp": "吾将以为教父。", "translation": "我要把这作为教导的根本。", "translationTrad": "我要把這作為教導的根本。", "noteIds": [ "c007", "c011", "c017", "c030", "c031", "c037", "c043", "c044", "c045", "c048", "c052", "c053", "c055" ], "noteCount": 13, "charNoteIds": [ "n019" ], "key": "laozi-42:s007", "n": 7 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "道生一，一生二，二生三，三生萬物", "kind": "note", "text": "道始所生者一也。一生陰與陽也。二生三，陰陽生和清濁三氣，分為天地人也。三生萬物，天地人共生萬物也，天施地化，人長養之。", "authorNote": "河上公此章注據《玄德纂疏》卷十二所引；河上公題「道化第四十二」。本章音注：惡，烏路反；稱，尺證反。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "道始所生者一也。一生阴与阳也。二生三，阴阳生和清浊三气，分为天地人也。三生万物，天地人共生万物也，天施地化，人长养之。", "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「道化第四十二」。本章音注：惡，烏路反；稱，尺證反。）", "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「道化第四十二」。本章音注：恶，乌路反；称，尺证反。", "lemmaSimp": "道生一，一生二，二生三，三生万物" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "萬物負陰而抱陽，沖氣以為和", "kind": "note", "text": "萬物無不負陰而向陽，回心而就日。沖氣以為和，萬物中皆有元氣，得以和柔，若胸中有藏、骨中有髓、草木中有空虛，與氣通，故得久生也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "万物无不负阴而向阳，回心而就日。冲气以为和，万物中皆有元气，得以和柔，若胸中有藏、骨中有髓、草木中有空虚，与气通，故得久生也。", "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": "万物负阴而抱阳，冲气以为和" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "人之所惡，唯孤寡不穀，而王公以為稱", "kind": "note", "text": "孤寡不穀者，不祥之名，而王公以為稱者，處謙卑，法空虛和柔也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "孤寡不谷者，不祥之名，而王公以为称者，处谦卑，法空虚和柔也。", "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": "人之所恶，唯孤寡不谷，而王公以为称" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或損之而益，或益之而損", "kind": "note", "text": "引之不得，推讓必還。夫增高者崩，貪富貴者致患。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "引之不得，推让必还。夫增高者崩，贪富贵者致患。", "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": "故物或损之而益，或益之而损" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "人之所教，我亦教之", "kind": "note", "text": "謂眾人所教，去弱為強，去柔為剛；言我教眾人，使去強為弱，去剛為柔也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "谓众人所教，去弱为强，去柔为刚；言我教众人，使去强为弱，去刚为柔也。", "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": "人之所教，我亦教之" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "強梁者不得其死", "kind": "note", "text": "強梁者，謂不信玄妙，皆叛道德，不從經教，尚勢任力。不得其死者，為天之所絕，兵刃所伐，王法所殺，不得以命終也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "强梁者，谓不信玄妙，皆叛道德，不从经教，尚势任力。不得其死者，为天之所绝，兵刃所伐，王法所杀，不得以命终也。", "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": "强梁者不得其死" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "吾將以為教父", "kind": "note", "text": "父，始也。老子以強梁之人為教戒之始也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "父，始也。老子以强梁之人为教戒之始也。", "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": "吾将以为教父" }, { "id": "c008", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s002" }, "lemma": "道生一……沖氣以為和", "kind": "note", "text": "萬物萬形，其歸一也。何由致一？由於無也。由無乃一，一可謂無？已謂之一，豈得無言乎？有言有一，非二如何？有一有二，遂生乎三。從無之有，數盡乎斯，過此以往，非道之流。故萬物之生，吾知其主，雖有萬形，沖氣一焉。", "authorNote": "王弼此章注據《道藏》本；王弼本正文作「人之所教，我亦教之」。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "万物万形，其归一也。何由致一？由于无也。由无乃一，一可谓无？已谓之一，岂得无言乎？有言有一，非二如何？有一有二，遂生乎三。从无之有，数尽乎斯，过此以往，非道之流。故万物之生，吾知其主，虽有万形，冲气一焉。", "citationFull": "王弼《老子道德經注》（《道藏》本）（王弼此章注據《道藏》本；王弼本正文作「人之所教，我亦教之」。）", "citationSimp": "王弼《老子道德经注》（《道藏》本）", "authorNoteSimp": "王弼此章注据《道藏》本；王弼本正文作「人之所教，我亦教之」。", "lemmaSimp": "道生一……冲气以为和" }, { "id": "c009", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s004" }, "lemma": "人之所惡……或益之而損", "kind": "note", "text": "百姓有心，異國殊風，而得一者，王侯主焉。以一為主，一何可舍？愈多愈遠，損則近之；損之至盡，乃得其極。既謂之一，猶乃至三，況本不一而道可近乎？損之而益，豈虚言也？", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "百姓有心，异国殊风，而得一者，王侯主焉。以一为主，一何可舍？愈多愈远，损则近之；损之至尽，乃得其极。既谓之一，犹乃至三，况本不一而道可近乎？损之而益，岂虚言也？", "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": "人之所恶……或益之而损" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "人之所教，我亦教之", "kind": "note", "text": "我之非強使人從之也，而用夫自然。舉其至理，順之必吉，違之必凶。故人相教，違之必自取其凶也，亦如我之教人勿違之也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "我之非强使人从之也，而用夫自然。举其至理，顺之必吉，违之必凶。故人相教，违之必自取其凶也，亦如我之教人勿违之也。", "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": "人之所教，我亦教之" }, { "id": "c011", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s007" }, "lemma": "強梁者不得其死，吾將以為教父", "kind": "note", "text": "強梁則必不得其死。人相教為強梁，則必如我之教人不當為強梁也。舉其強梁不得其死以教耶？若云順吾教之必吉也。故得其違教之徒，適可以為教父也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "强梁则必不得其死。人相教为强梁，则必如我之教人不当为强梁也。举其强梁不得其死以教耶？若云顺吾教之必吉也。故得其违教之徒，适可以为教父也。", "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": "强梁者不得其死，吾将以为教父" }, { "id": "c012", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "道生一，一生二，二生三，三生萬物", "kind": "note", "text": "一元氣也，二陰陽也，三天地人也，萬物一切有識無情也。言至道妙本，體絕形名，從本降迹，肇生元氣；又從元氣變生陰陽，於是陽氣清浮，升而為天，陰氣沈濁，降而為地，二氣升降，和氣為人，有三才，次生萬物。欲明道能善貸，次第列之。", "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": "一元气也，二阴阳也，三天地人也，万物一切有识无情也。言至道妙本，体绝形名，从本降迹，肇生元气；又从元气变生阴阳，于是阳气清浮，升而为天，阴气沈浊，降而为地，二气升降，和气为人，有三才，次生万物。欲明道能善贷，次第列之。", "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": "道生一，一生二，二生三，三生万物" }, { "id": "c013", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "萬物負陰而抱陽，沖氣以為和", "kind": "note", "text": "負，背也；抱，向也。陽生也，陰死也。言一切萬物，有識無情，莫不背陰向陽，好生惡死。然惡死不遂，免死；好生未嘗得生。聖人愍之，故此下為說長生之術也。沖，中也；和，順也。言人欲得不死者，必須處心中正，謙和柔弱，此則長生也。故下文云「剛強者死之徒，柔弱者生之徒」是也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "负，背也；抱，向也。阳生也，阴死也。言一切万物，有识无情，莫不背阴向阳，好生恶死。然恶死不遂，免死；好生未尝得生。圣人愍之，故此下为说长生之术也。冲，中也；和，顺也。言人欲得不死者，必须处心中正，谦和柔弱，此则长生也。故下文云「刚强者死之徒，柔弱者生之徒」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": "万物负阴而抱阳，冲气以为和" }, { "id": "c014", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "人之所惡，唯孤寡不穀，而王公以為稱", "kind": "note", "text": "孤獨鰥寡，乃不善之事，以此為惡，人之常情；而王公貴人用斯自牧，足明貴以賤為本，高以下為基，以勸修行之人必須處心謙順。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "孤独鳏寡，乃不善之事，以此为恶，人之常情；而王公贵人用斯自牧，足明贵以贱为本，高以下为基，以劝修行之人必须处心谦顺。", "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": "人之所恶，唯孤寡不谷，而王公以为称" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或損之而益，或益之而損", "kind": "note", "text": "謙卑柔弱，損己濟物，物必歸之，故生道獲全；矜誇傲誕，益己凌物，物必挫之，故致危敗。危敗是損，全生是益。損益之驗，其義盡然，故言損之而益、益之而損也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "谦卑柔弱，损己济物，物必归之，故生道获全；矜夸傲诞，益己凌物，物必挫之，故致危败。危败是损，全生是益。损益之验，其义尽然，故言损之而益、益之而损也。", "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": "故物或损之而益，或益之而损" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "人之所教，我亦教之", "kind": "note", "text": "言俗人儒教亦尚謙柔，我之法門本崇靜退。然儒俗謙柔，猶懷封執；我之靜退，貴在虚忘，所以為異也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "言俗人儒教亦尚谦柔，我之法门本崇静退。然儒俗谦柔，犹怀封执；我之静退，贵在虚忘，所以为异也。", "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": "人之所教，我亦教之" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s007" }, "lemma": "強梁者不得其死，吾將以為教父", "kind": "note", "text": "強梁猶剛躁也。父，始也。言強梁之人必當夭折，不得依天命壽終而死。老君雖復闡法多端，妙教法門匪一，而每說柔弱為善、剛強為惡，以此切當，將為學道之先。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "强梁犹刚躁也。父，始也。言强梁之人必当夭折，不得依天命寿终而死。老君虽复阐法多端，妙教法门匪一，而每说柔弱为善、刚强为恶，以此切当，将为学道之先。", "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": "强梁者不得其死，吾将以为教父" }, { "id": "c018", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "道生一，一生二，二生三，三生萬物", "kind": "note", "text": "一者，沖氣也。言道出沖和妙氣，於生物之理未足，又生陽氣；陽氣不能獨生，又生陰氣。積沖氣之一，故云一生二；積陽氣之二，故云二生三爾。陰陽含孕，沖氣調和，然後生成，故云三生萬物。", "authorNote": "此為御注。唐玄宗御注御疏此章據《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": "一者，冲气也。言道出冲和妙气，于生物之理未足，又生阳气；阳气不能独生，又生阴气。积冲气之一，故云一生二；积阳气之二，故云二生三尔。阴阳含孕，冲气调和，然后生成，故云三生万物。", "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。唐玄宗御注御疏此章據《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。唐玄宗御注御疏此章据《玄德纂疏》卷十二所引。", "lemmaSimp": "道生一，一生二，二生三，三生万物" }, { "id": "c019", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "道生一，一生二，二生三，三生萬物", "kind": "note", "text": "道者，虚極之神宗；一者，沖和之精氣；生者，動出也。言道動出和氣以生於物，然於應化之理由自未足，更生陽氣，積陽氣以就一，故謂之二也；純陽又不能生，更生陰氣，積陰就二，故謂之三也。三生萬物者，陰陽交泰，沖氣化醇，則遍生庶彙也。此明應道善貸生成之義爾。", "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": "道者，虚极之神宗；一者，冲和之精气；生者，动出也。言道动出和气以生于物，然于应化之理由自未足，更生阳气，积阳气以就一，故谓之二也；纯阳又不能生，更生阴气，积阴就二，故谓之三也。三生万物者，阴阳交泰，冲气化醇，则遍生庶汇也。此明应道善贷生成之义尔。", "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": "道生一，一生二，二生三，三生万物" }, { "id": "c020", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "萬物負陰而抱陽，沖氣以為和", "kind": "note", "text": "萬物得陰陽沖氣生成之故，故負抱陰陽，含養沖氣，以為柔和。", "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": "万物得阴阳冲气生成之故，故负抱阴阳，含养冲气，以为柔和。", "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": "万物负阴而抱阳，冲气以为和" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "萬物負陰而抱陽，沖氣以為和", "kind": "note", "text": "言物之生也，既因陰陽和氣而得成全，當須負荷陰氣，懷抱陽氣，愛養沖氣，以為柔和。故廣成子告黄帝曰：「我守其一以抱其和，故我修身千二百歲矣，而形未嘗衰。」是知元氣沖和，群生所賴也。老君舉此者，明人既禀和氣以生，則氣為生本，人當固柔和、守雌弱，此存本也。", "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": "言物之生也，既因阴阳和气而得成全，当须负荷阴气，怀抱阳气，爱养冲气，以为柔和。故广成子告黄帝曰：「我守其一以抱其和，故我修身千二百岁矣，而形未尝衰。」是知元气冲和，群生所赖也。老君举此者，明人既禀和气以生，则气为生本，人当固柔和、守雌弱，此存本也。", "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": "万物负阴而抱阳，冲气以为和" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "人之所惡，唯孤寡不穀，而王公以為稱", "kind": "note", "text": "萬物皆以沖和之氣為本，而沖氣和柔；守本者當須謙卑守柔弱，故王公至尊而稱孤寡不穀者，以謙柔為本故也。", "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": "万物皆以冲和之气为本，而冲气和柔；守本者当须谦卑守柔弱，故王公至尊而称孤寡不谷者，以谦柔为本故也。", "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": "人之所恶，唯孤寡不谷，而王公以为称" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "人之所惡，唯孤寡不穀，而王公以為稱", "kind": "note", "text": "沖氣柔弱，為生之本，故舉王公謙卑以敦其本。孤寡不穀，不善之名，非尊榮之稱，人所惡之，而王公以為名者，謙之至也。言王公為風化之主，存亡所繫，天下具瞻，若不崇尚謙柔以安社稷，則物所不歸，故取謙柔為本，以致巍巍之功也。", "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": "冲气柔弱，为生之本，故举王公谦卑以敦其本。孤寡不谷，不善之名，非尊荣之称，人所恶之，而王公以为名者，谦之至也。言王公为风化之主，存亡所系，天下具瞻，若不崇尚谦柔以安社稷，则物所不归，故取谦柔为本，以致巍巍之功也。", "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": "人之所恶，唯孤寡不谷，而王公以为称" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或損之而益，或益之而損", "kind": "note", "text": "自損者人益之，自益者人損之。故朝宗者善於下，謙弱者德之柄，孤寡為稱，不亦宜乎？", "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": "自损者人益之，自益者人损之。故朝宗者善于下，谦弱者德之柄，孤寡为称，不亦宜乎？", "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": "故物或损之而益，或益之而损" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或損之而益，或益之而損", "kind": "note", "text": "故者，仍上之辭也。損，貶毀也。言王公稱孤寡以自毀損，則為百姓樂推，尊敬而事之，而致益也。或益之而損者，若王公貴寵其身，居上而驕，則下人離散而致損也。《書》曰：「滿招損，謙受益。」斯之謂也。", "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": "故者，仍上之辞也。损，贬毁也。言王公称孤寡以自毁损，则为百姓乐推，尊敬而事之，而致益也。或益之而损者，若王公贵宠其身，居上而骄，则下人离散而致损也。《书》曰：「满招损，谦受益。」斯之谓也。", "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": "故物或损之而益，或益之而损" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "人之所教，我亦教之", "kind": "note", "text": "老君云：人君所欲立教教人者，當以吾柔弱謙虚之義以教之。", "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": "老君云：人君所欲立教教人者，当以吾柔弱谦虚之义以教之。", "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": "人之所教，我亦教之" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "人之所教，我亦教之", "kind": "note", "text": "人謂人君也。人君為政教之首，一國之風繫乎一人而化，故老君昌言之曰：人君欲行言教以化人者，當須用我沖虚柔弱之義以教之也。", "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": "人谓人君也。人君为政教之首，一国之风系乎一人而化，故老君昌言之曰：人君欲行言教以化人者，当须用我冲虚柔弱之义以教之也。", "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": "人之所教，我亦教之" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "強梁者不得其死", "kind": "note", "text": "強梁之人，動與物抗，求益而損，物或擊之，故不得其死。", "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": "强梁之人，动与物抗，求益而损，物或击之，故不得其死。", "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": "强梁者不得其死" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "強梁者不得其死", "kind": "note", "text": "強梁，謂剛暴屈強之人也。強暴之人，失養生之要，必自夭其天數，不得壽終而死。注云「動與物抗，物或擊之」者，抗，敵也；物擊之者，《易》益卦上九辭云「莫益之，或擊之」。", "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": "强梁，谓刚暴屈强之人也。强暴之人，失养生之要，必自夭其天数，不得寿终而死。注云「动与物抗，物或击之」者，抗，敌也；物击之者，《易》益卦上九辞云「莫益之，或击之」。", "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": "强梁者不得其死" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "吾將以為教父", "kind": "note", "text": "吾見強梁者亡，柔弱者全，故以此柔弱之教為眾教之父。", "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": "吾见强梁者亡，柔弱者全，故以此柔弱之教为众教之父。", "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": "吾将以为教父" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "吾將以為教父", "kind": "note", "text": "父，本也。此一句結修學之元。老君舉強梁者亡，以之為誡；表柔弱者全，以之為勸。以為教父者，父為子本，言吾將此柔弱之教為眾教之本，如子之於父，故云以為教父。", "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": "父，本也。此一句结修学之元。老君举强梁者亡，以之为诫；表柔弱者全，以之为劝。以为教父者，父为子本，言吾将此柔弱之教为众教之本，如子之于父，故云以为教父。", "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": "吾将以为教父" }, { "id": "c032", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "道生一，一生二，二生三，三生萬物", "kind": "note", "text": "夫天人之生也，形因於氣，氣因於和，和因於神明，神明因於道德，道德因於自然，萬物以存。……道虚之虚，故能生一；一以虚，故能生二；二以元之無，故能生三；三以無，故能生萬物。", "authorNote": "嚴遵此章指歸據《道藏》本卷八；嚴遵本無章題，此章自為一篇。引文有節略。", "citation": "嚴遵《道德真經指歸》（《道藏》本卷八）", "textSimp": "夫天人之生也，形因于气，气因于和，和因于神明，神明因于道德，道德因于自然，万物以存。……道虚之虚，故能生一；一以虚，故能生二；二以元之无，故能生三；三以无，故能生万物。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本卷八）（嚴遵此章指歸據《道藏》本卷八；嚴遵本無章題，此章自為一篇。引文有節略。）", "citationSimp": "严遵《道德真经指归》（《道藏》本卷八）", "authorNoteSimp": "严遵此章指归据《道藏》本卷八；严遵本无章题，此章自为一篇。引文有节略。", "lemmaSimp": "道生一，一生二，二生三，三生万物" }, { "id": "c033", "block": 0, "source": "yanzun", "target": { "start": "s002", "end": "s002" }, "lemma": "萬物負陰而抱陽，沖氣以為和", "kind": "note", "text": "萬物之生也，皆元於虚，始於無，背陰向陽，歸柔去剛，清靜不動，心意不作，而形容脩廣、性命通達者，以含和柔弱而道無形也。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《道藏》本卷八）", "textSimp": "万物之生也，皆元于虚，始于无，背阴向阳，归柔去刚，清静不动，心意不作，而形容修广、性命通达者，以含和柔弱而道无形也。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本卷八）", "citationSimp": "严遵《道德真经指归》（《道藏》本卷八）", "lemmaSimp": "万物负阴而抱阳，冲气以为和" }, { "id": "c034", "block": 0, "source": "yanzun", "target": { "start": "s003", "end": "s003" }, "lemma": "人之所惡，唯孤寡不穀，而王公以為稱", "kind": "note", "text": "是故虚無無形、微寡柔弱者，天地之所由興，而萬物之所因生也，眾人之所惡，而侯王之所以自名也，萬物之原泉，成功之本根也。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《道藏》本卷八）", "textSimp": "是故虚无形、微寡柔弱者，天地之所由兴，而万物之所因生也，众人之所恶，而侯王之所以自名也，万物之原泉，成功之本根也。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本卷八）", "citationSimp": "严遵《道德真经指归》（《道藏》本卷八）", "lemmaSimp": "人之所恶，唯孤寡不谷，而王公以为称" }, { "id": "c035", "block": 0, "source": "yanzun", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或損之而益，或益之而損", "kind": "note", "text": "故賢君聖主以至尊之位、強大之勢，處孤寡，居不穀，逐所求，逃所欲，去大為小，安卑樂損，出無迹，入無朕……天地是祐，萬物是歸。眾人則不然……動與道舛，靜與天迕……滂然禍生，愴爾覺悟……破國亡家，禍及子孫。", "authorNote": "引文有節略。", "citation": "嚴遵《道德真經指歸》（《道藏》本卷八）", "textSimp": "故贤君圣主以至尊之位、强大之势，处孤寡，居不谷，逐所求，逃所欲，去大为小，安卑乐损，出无迹，入无朕……天地是祐，万物是归。众人则不然……动与道舛，静与天迕……滂然祸生，怆尔觉悟……破国亡家，祸及子孙。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本卷八）（引文有節略。）", "citationSimp": "严遵《道德真经指归》（《道藏》本卷八）", "authorNoteSimp": "引文有节略。", "lemmaSimp": "故物或损之而益，或益之而损" }, { "id": "c036", "block": 0, "source": "yanzun", "target": { "start": "s005", "end": "s005" }, "lemma": "人之所教，我亦教之", "kind": "note", "text": "故眾人之教，變愚為智，化弱為強，去微歸顯，背隱為彰，暴寵爭逐，死於榮名。聖人之教則反之：愚以之智，辱以之榮，微以之顯，隱以之彰，寡以之眾，弱以之強，去心釋意，務於無名，無知無識，歸於玄冥。……所謂人之所教，我亦教之，教不同也。", "authorNote": "引文有節略。", "citation": "嚴遵《道德真經指歸》（《道藏》本卷八）", "textSimp": "故众人之教，变愚为智，化弱为强，去微归显，背隐为彰，暴宠争逐，死于荣名。圣人之教则反之：愚以之智，辱以之荣，微以之显，隐以之彰，寡以之众，弱以之强，去心释意，务于无名，无知无识，归于玄冥。……所谓人之所教，我亦教之，教不同也。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本卷八）（引文有節略。）", "citationSimp": "严遵《道德真经指归》（《道藏》本卷八）", "authorNoteSimp": "引文有节略。", "lemmaSimp": "人之所教，我亦教之" }, { "id": "c037", "block": 0, "source": "yanzun", "target": { "start": "s006", "end": "s007" }, "lemma": "強梁者不得其死，吾將以為教父", "kind": "note", "text": "是以強秦大楚專制而滅，神漢龍興和順而昌。故強者離道，梁者去神，生主以退，安得長存？……聖人悲之，以為教先，書之竹帛，明示後人，終世反之，故罹其患。", "authorNote": "引文有節略。", "citation": "嚴遵《道德真經指歸》（《道藏》本卷八）", "textSimp": "是以强秦大楚专制而灭，神汉龙兴和顺而昌。故强者离道，梁者去神，生主以退，安得长存？……圣人悲之，以为教先，书之竹帛，明示后人，终世反之，故罹其患。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本卷八）（引文有節略。）", "citationSimp": "严遵《道德真经指归》（《道藏》本卷八）", "authorNoteSimp": "引文有节略。", "lemmaSimp": "强梁者不得其死，吾将以为教父" }, { "id": "c038", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "道生一，一生二，二生三，三生萬物", "kind": "note", "text": "道生一，虚中動氣，故曰道生元氣；未分，故言一也。一生二，清濁分，陰陽著也。二生三，運二氣，三才。三生萬物，圓天覆於上，方地載於下，人主統於中，何物不生也。", "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": "道生一，虚中动气，故曰道生元气；未分，故言一也。一生二，清浊分，阴阳着也。二生三，运二气，三才。三生万物，圆天覆于上，方地载于下，人主统于中，何物不生也。", "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": "道生一，一生二，二生三，三生万物" }, { "id": "c039", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "萬物負陰而抱陽，沖氣以為和", "kind": "note", "text": "陽氣熱孤，亦不能生物；陰氣寒單，亦不足成形。故因大道以通之，借沖氣以和之，所以得生也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "阳气热孤，亦不能生物；阴气寒单，亦不足成形。故因大道以通之，借冲气以和之，所以得生也。", "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": "万物负阴而抱阳，冲气以为和" }, { "id": "c040", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "人之所惡，唯孤寡不穀，而王公以為稱", "kind": "note", "text": "抱沖和之氣，無好無惡；失一元之道，有愛有憎。但敦富貴之名，不悅孤寡之稱。唯有道王公，卑以自牧，義存謙退，以此為名也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "抱冲和之气，无好无恶；失一元之道，有爱有憎。但敦富贵之名，不悦孤寡之称。唯有道王公，卑以自牧，义存谦退，以此为名也。", "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": "人之所恶，唯孤寡不谷，而王公以为称" }, { "id": "c041", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或損之而益，或益之而損", "kind": "note", "text": "有道以富貴而稱孤寡，損也；謙光日新，益也。無德虚貴自以為益，材下位高，必至傾覆，損也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "有道以富贵而称孤寡，损也；谦光日新，益也。无德虚贵自以为益，材下位高，必至倾覆，损也。", "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": "故物或损之而益，或益之而损" }, { "id": "c042", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "人之所教，我亦教之", "kind": "note", "text": "人間所行之教，理歸仁義，事在剛強；然剛強者死之類，仁義者道之華。亦我義教之者，欲使去剛強而存柔弱，遠仁義而安道德也。亦言聖人是於能教，眾生是於所教，以能教所，緣教得宜，義者宜也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "人间所行之教，理归仁义，事在刚强；然刚强者死之类，仁义者道之华。亦我义教之者，欲使去刚强而存柔弱，远仁义而安道德也。亦言圣人是于能教，众生是于所教，以能教所，缘教得宜，义者宜也。", "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": "人之所教，我亦教之" }, { "id": "c043", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s007" }, "lemma": "強梁者不得其死，吾將以為教父", "kind": "note", "text": "不從君父之命，不順聖人之教，貪榮而守勝，尊己以凌人，強梁也。違科犯法，不盡天年，中道而夭，不得其死也。物皆合道，聖人無不設教；凡情失理，化主所以與言。由仁義之華，彰道德之實；因強梁之性，演柔弱之法。父，本也，以強梁為教之本也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "不从君父之命，不顺圣人之教，贪荣而守胜，尊己以凌人，强梁也。违科犯法，不尽天年，中道而夭，不得其死也。物皆合道，圣人无不设教；凡情失理，化主所以与言。由仁义之华，彰道德之实；因强梁之性，演柔弱之法。父，本也，以强梁为教之本也。", "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": "强梁者不得其死，吾将以为教父" }, { "id": "c044", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s007" }, "lemma": "道生一……吾將以為教父", "kind": "note", "text": "夫真精之體，生妙物之用，炁形既具，萬物生焉。夫陰陽相交而為沖炁，沖炁運化而成萬物。然萬物之生也，莫不背陰而向陽，沖炁行其中，所以和順其生理也。聖人立教之指，必原夫天地之道，窮萬物之理，然後知人之生也，亦以沖炁為主焉。何以明之？夫人受天地之中以生，所謂命也。其始有精爽，謂之魂魄。魄者，陰也；魂者，陽也。陰陽化淳，而沖和之炁行乎其間，所以成形神也。故沖和之炁全，則神與形相得；神與形相得，則為生。沖和之炁散，則神與形相離；神與形相離，則為死。死者不可復生，散者不可復全。故必能養其浩然之炁，然後可以合於自然之道。《易》不云乎：天地之大德曰生。生也者，蓋聖人之所重也。聖人之所以重其生者何？將以行道也。道也者，域中之所尊也，雖大包天地，細入毫芒，要而言之，在於身心而已。是以為道之人，務治身心之要；治身心之要，在處眾人之所惡。然則孤寡不穀，皆眾人之所惡，而王公自以為稱者，將以損身心之強梁而求益於道德者也。在《易》，損之為善，莫善於懲忿窒慾；懲忿窒慾則其心日明，其心日明則可以益於理矣。為益之美，莫美於遷善改過；遷善改過則其身日正，其身日正則可以損其事矣。所謂物或損之而益、或益之而損也。夫人之所以教，教人日益；我亦教人，教人日損，故損之又損之，以至於無為也。夫道以柔弱為用，不與物爭，故物莫能與之爭，所謂不損益之者也。強梁者以暴害物，物亦害之，故不得盡其生理，所謂莫益之或擊之也。吾知彼強梁為萬物所惡，故以此柔弱為眾教之父。", "authorNote": "陸希聲此章經文合第四十二、四十三章為一段，傳亦通釋兩章；此條錄至「故以此柔弱為眾教之父」，下入第四十三章。陸希聲此章傳據《道藏》本。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫真精之体，生妙物之用，炁形既具，万物生焉。夫阴阳相交而为冲炁，冲炁运化而成万物。然万物之生也，莫不背阴而向阳，冲炁行其中，所以和顺其生理也。圣人立教之指，必原夫天地之道，穷万物之理，然后知人之生也，亦以冲炁为主焉。何以明之？夫人受天地之中以生，所谓命也。其始有精爽，谓之魂魄。魄者，阴也；魂者，阳也。阴阳化淳，而冲和之炁行乎其间，所以成形神也。故冲和之炁全，则神与形相得；神与形相得，则为生。冲和之炁散，则神与形相离；神与形相离，则为死。死者不可复生，散者不可复全。故必能养其浩然之炁，然后可以合于自然之道。《易》不云乎：天地之大德曰生。生也者，盖圣人之所重也。圣人之所以重其生者何？将以行道也。道也者，域中之所尊也，虽大包天地，细入毫芒，要而言之，在于身心而已。是以为道之人，务治身心之要；治身心之要，在处众人之所恶。然则孤寡不谷，皆众人之所恶，而王公自以为称者，将以损身心之强梁而求益于道德者也。在《易》，损之为善，莫善于惩忿窒欲；惩忿窒欲则其心日明，其心日明则可以益于理矣。为益之美，莫美于迁善改过；迁善改过则其身日正，其身日正则可以损其事矣。所谓物或损之而益、或益之而损也。夫人之所以教，教人日益；我亦教人，教人日损，故损之又损之，以至于无为也。夫道以柔弱为用，不与物争，故物莫能与之争，所谓不损益之者也。强梁者以暴害物，物亦害之，故不得尽其生理，所谓莫益之或击之也。吾知彼强梁为万物所恶，故以此柔弱为众教之父。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲此章經文合第四十二、四十三章為一段，傳亦通釋兩章；此條錄至「故以此柔弱為眾教之父」，下入第四十三章。陸希聲此章傳據《道藏》本。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声此章经文合第四十二、四十三章为一段，传亦通释两章；此条录至「故以此柔弱为众教之父」，下入第四十三章。陆希声此章传据《道藏》本。", "lemmaSimp": "道生一……吾将以为教父" }, { "id": "c045", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s007" }, "lemma": "道生一……吾將以為教父", "kind": "note", "text": "道之在天下，莫與之偶者。莫與之偶，則一而已矣，故曰道生一。既謂之一，則謂之者與所謂為二，故曰一生二。有一有二，則有三矣，故曰二生三。故唯無名則已，苟謂之一，則其適遂至於三，三立而萬物生矣，故曰三生萬物。凡幽而不測者，陰也；明而可見者，陽也。有生者莫不背於幽而不測之陰，而向於明而可見之陽，故曰萬物負陰而抱陽。負則背之，抱則向之也。雖然，必有沖炁以為之和。蓋陰與陽二也，沖炁一也，萬物不得一無以生故也。故人之所欲者軒冕富貴也，而其所惡者孤寡不穀也。軒冕在身，非性命也，物之儻來寄也，而遂有之以為固，則向陽而不知反之甚者也。古之制名者，以其所惡而為王公之稱者，欲其貴而不忘賤，高而不忘下，抱而知所負，向而知所反，以不失乎沖一之和而已。故物或損之而益，益之而損，滿招損，謙受益，時乃天道也。人之所教，亦我義教之。我之所教，道也；教而不以我義者，則亦非道而已。蓋唯通於道者為得一，得一則無我，無我不爭，夫唯不爭，故天下莫能與之爭。反是，死之徒而已。君子之教人，雖或不同，然至於反一而無我，教之所自而生也，故曰強梁者不得其死，吾將以為教父。", "authorNote": "呂惠卿此章傳據《道藏》本。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "道之在天下，莫与之偶者。莫与之偶，则一而已矣，故曰道生一。既谓之一，则谓之者与所谓为二，故曰一生二。有一有二，则有三矣，故曰二生三。故唯无名则已，苟谓之一，则其适遂至于三，三立而万物生矣，故曰三生万物。凡幽而不测者，阴也；明而可见者，阳也。有生者莫不背于幽而不测之阴，而向于明而可见之阳，故曰万物负阴而抱阳。负则背之，抱则向之也。虽然，必有冲炁以为之和。盖阴与阳二也，冲炁一也，万物不得一无以生故也。故人之所欲者轩冕富贵也，而其所恶者孤寡不谷也。轩冕在身，非性命也，物之傥来寄也，而遂有之以为固，则向阳而不知反之甚者也。古之制名者，以其所恶而为王公之称者，欲其贵而不忘贱，高而不忘下，抱而知所负，向而知所反，以不失乎冲一之和而已。故物或损之而益，益之而损，满招损，谦受益，时乃天道也。人之所教，亦我义教之。我之所教，道也；教而不以我义者，则亦非道而已。盖唯通于道者为得一，得一则无我，无我不争，夫唯不争，故天下莫能与之争。反是，死之徒而已。君子之教人，虽或不同，然至于反一而无我，教之所自而生也，故曰强梁者不得其死，吾将以为教父。", "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": "道生一……吾将以为教父" }, { "id": "c046", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s002" }, "lemma": "道生一……沖氣以為和", "kind": "note", "text": "夫道非一非二，及其與物為偶，道一而物不一，故以一名道。然而道則非一也。一與一為二，二與一為三，自是以往而萬物生。雖有萬不同，而莫不負陰抱陽、沖氣以為和者，蓋物生於三，而三生於一，理之自然也。", "authorNote": "蘇轍此章解據《道藏》本。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "夫道非一非二，及其与物为偶，道一而物不一，故以一名道。然而道则非一也。一与一为二，二与一为三，自是以往而万物生。虽有万不同，而莫不负阴抱阳、冲气以为和者，盖物生于三，而三生于一，理之自然也。", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍此章解據《道藏》本。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙此章解据《道藏》本。", "lemmaSimp": "道生一……冲气以为和" }, { "id": "c047", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "人之所惡，唯孤寡不穀，而王公以為稱", "kind": "note", "text": "世之人不知萬物之所自生，莫不賤寡小而貴眾大。然王公之尊而自稱孤寡不穀，古之達者蓋已知之矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "世之人不知万物之所自生，莫不贱寡小而贵众大。然王公之尊而自称孤寡不谷，古之达者盖已知之矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "人之所恶，唯孤寡不谷，而王公以为称" }, { "id": "c048", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s007" }, "lemma": "故物或損之而益……吾將以為教父", "kind": "note", "text": "世以柔弱為損、強梁為益，不知其非也。故將使天下之教者皆以此教之曰：不見強梁者之不得其死乎？強梁，妄之極也。人知強梁之不免於死，則知妄之不可為；知妄之不可為，而後可與語道矣。故曰吾將以為教父。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "世以柔弱为损、强梁为益，不知其非也。故将使天下之教者皆以此教之曰：不见强梁者之不得其死乎？强梁，妄之极也。人知强梁之不免于死，则知妄之不可为；知妄之不可为，而后可与语道矣。故曰吾将以为教父。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "故物或损之而益……吾将以为教父" }, { "id": "c049", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "道生一……沖氣以為和", "kind": "note", "text": "自此至天下希及之，皆詳言弱者道之用。道自無中生出沖虚之一氣，沖虚一氣生陽生陰，分而為二；陰陽二氣合沖虚一氣為三，故曰生三，非二與一之外別有三也。萬物皆以三者而生，故其生也，後負陰，前抱陽，而沖氣在中以為和。和謂陰陽適均而不偏勝。萬物之生以此沖氣，既生之後，亦必以此沖氣為用，廼為不失其本以生之本。沖氣虚而不盈，故曰弱。此言道以弱而動之因由也。", "authorNote": "吳澄此章注據《道藏》本；吳澄合第四十至四十二章為其第三十五章。", "citation": "吳澄《道德真經注》", "textSimp": "自此至天下希及之，皆详言弱者道之用。道自无中生出冲虚之一气，冲虚一气生阳生阴，分而为二；阴阳二气合冲虚一气为三，故曰生三，非二与一之外别有三也。万物皆以三者而生，故其生也，后负阴，前抱阳，而冲气在中以为和。和谓阴阳适均而不偏胜。万物之生以此冲气，既生之后，亦必以此冲气为用，廼为不失其本以生之本。冲气虚而不盈，故曰弱。此言道以弱而动之因由也。", "citationFull": "吳澄《道德真經注》（吳澄此章注據《道藏》本；吳澄合第四十至四十二章為其第三十五章。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄此章注据《道藏》本；吴澄合第四十至四十二章为其第三十五章。", "lemmaSimp": "道生一……冲气以为和" }, { "id": "c050", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "人之所惡，唯孤寡不穀，而王公以為稱", "kind": "note", "text": "此言人之能知以弱為用者。曰孤寡不穀，皆非強於人之名，廼人所惡而不好者，而王公以此為稱，是以弱而用也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此言人之能知以弱为用者。曰孤寡不谷，皆非强于人之名，廼人所恶而不好者，而王公以此为称，是以弱而用也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "人之所恶，唯孤寡不谷，而王公以为称" }, { "id": "c051", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "故物或損之而益，或益之而損", "kind": "note", "text": "此句起下二節。弱者損之也，而廼所以為益；強者益之也，廼所以為損，如下文所云三事是也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此句起下二节。弱者损之也，而廼所以为益；强者益之也，廼所以为损，如下文所云三事是也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "故物或损之而益，或益之而损" }, { "id": "c052", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s007" }, "lemma": "人之所教……吾將以為教父", "kind": "note", "text": "此言用弱之事。梁亦強也，以木絕水、以木負棟皆曰梁，取其力之強也。不得其死，謂不能善終，如子路之行行，夫子以為不得其死，後果死於孔悝之難。教父猶曰教之本，父謂尊而無出其上者也。人之所教，教以用弱，我亦以此教之。強梁而不能弱，必不能保其身。以強梁勝人之益，而有不得其死之損，所謂益之而損者，此最為教人之第一義，故曰教父。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此言用弱之事。梁亦强也，以木绝水、以木负栋皆曰梁，取其力之强也。不得其死，谓不能善终，如子路之行行，夫子以为不得其死，后果死于孔悝之难。教父犹曰教之本，父谓尊而无出其上者也。人之所教，教以用弱，我亦以此教之。强梁而不能弱，必不能保其身。以强梁胜人之益，而有不得其死之损，所谓益之而损者，此最为教人之第一义，故曰教父。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "人之所教……吾将以为教父" }, { "id": "c053", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s007" }, "lemma": "道生一……吾將以為教父", "kind": "note", "text": "此承前言道體沖虚，而為天地萬物之本，誡人當以道為懷，以謙自處也。謂道本無名，強名之一，故曰道生一。然天地人物，皆從此生，故曰一生二，二生三，三生萬物。是則萬物莫不負陰而抱陽也。所以得遂其生，不致夭折者，以物各含一沖虚之體也。和氣積中，英華昭著，秀實生成，皆道力也，故云沖氣以為和。是則物物皆以沖虚為本也。且沖虚柔弱，與物不類，似乎無用，人皆惡之而不取，殊不知無用之用為大用也。即如世人之所惡者，唯孤寡不穀，以為不美，而王公返以此為稱者，豈不以柔弱為天下之利器耶？且孤寡不穀，皆自損之辭也，然而侯王不自損，則天下不歸。故堯舜有天下而不與，至今稱之，澤流無窮，此自損而人益之，故曰或損之而益。若夫桀紂以天下奉一己，暴戾恣睢，但知有己，而不知有人，故雖有天下，而天下叛之，此自益者而人損之，故曰或益之而損。以人人皆具此道，但日用不知，須待教而後能。且人之所教者，我亦未嘗不教之也，惟人不善教人，只知增益知見，使之矯矜恃氣，好為強梁；殊不知強梁者不得其死。我唯教人以日損其欲，謙虚自守，以全沖和之德，是故吾將以為教父，而風天下以謙虚之德也。教父，猶木鐸意。", "authorNote": "憨山此章解據公開轉錄本；底本「或盜之而損」當是「或益之而損」之訛，「我亦教之」不作「亦我義教之」。", "citation": "釋德清《道德經解》", "textSimp": "此承前言道体冲虚，而为天地万物之本，诫人当以道为怀，以谦自处也。谓道本无名，强名之一，故曰道生一。然天地人物，皆从此生，故曰一生二，二生三，三生万物。是则万物莫不负阴而抱阳也。所以得遂其生，不致夭折者，以物各含一冲虚之体也。和气积中，英华昭著，秀实生成，皆道力也，故云冲气以为和。是则物物皆以冲虚为本也。且冲虚柔弱，与物不类，似乎无用，人皆恶之而不取，殊不知无用之用为大用也。即如世人之所恶者，唯孤寡不谷，以为不美，而王公返以此为称者，岂不以柔弱为天下之利器耶？且孤寡不谷，皆自损之辞也，然而侯王不自损，则天下不归。故尧舜有天下而不与，至今称之，泽流无穷，此自损而人益之，故曰或损之而益。若夫桀纣以天下奉一己，暴戾恣睢，但知有己，而不知有人，故虽有天下，而天下叛之，此自益者而人损之，故曰或益之而损。以人人皆具此道，但日用不知，须待教而后能。且人之所教者，我亦未尝不教之也，惟人不善教人，只知增益知见，使之矫矜恃气，好为强梁；殊不知强梁者不得其死。我唯教人以日损其欲，谦虚自守，以全冲和之德，是故吾将以为教父，而风天下以谦虚之德也。教父，犹木铎意。", "citationFull": "釋德清《道德經解》（憨山此章解據公開轉錄本；底本「或盜之而損」當是「或益之而損」之訛，「我亦教之」不作「亦我義教之」。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山此章解据公开转录本；底本「或盗之而损」当是「或益之而损」之讹，「我亦教之」不作「亦我义教之」。", "lemmaSimp": "道生一……吾将以为教父" }, { "id": "c054", "block": 0, "source": "weiyuan", "target": { "start": "s002", "end": "s002" }, "lemma": "萬物負陰而抱陽，沖氣以為和", "kind": "note", "text": "源案：此章原弱所以為道之用者，全在「沖氣為和」一言。蓋沖和之氣未有不柔弱者，故人之生也柔弱，而死也堅強；草木之生也柔弱，其死也枯槁。凡乖戾不和之氣則堅強矣。故萬物之生，必常不失此沖和之氣，而後得天之生道；反是則死道矣。", "authorNote": "魏源此章與第四十三章合為其第三十六章，此為該章前段通釋。魏源此章注據《老子本義》下篇。", "citation": "魏源《老子本義》", "textSimp": "源案：此章原弱所以为道之用者，全在「冲气为和」一言。盖冲和之气未有不柔弱者，故人之生也柔弱，而死也坚强；草木之生也柔弱，其死也枯槁。凡乖戾不和之气则坚强矣。故万物之生，必常不失此冲和之气，而后得天之生道；反是则死道矣。", "citationFull": "魏源《老子本義》（魏源此章與第四十三章合為其第三十六章，此為該章前段通釋。魏源此章注據《老子本義》下篇。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源此章与第四十三章合为其第三十六章，此为该章前段通释。魏源此章注据《老子本义》下篇。", "lemmaSimp": "万物负阴而抱阳，冲气以为和" }, { "id": "c055", "block": 0, "source": "weiyuan", "target": { "start": "s005", "end": "s007" }, "lemma": "人之所教……吾將以為教父", "kind": "note", "text": "前章「弱者道之用」，而申之以「天下萬物生於有，有生於無」；此章正承其指。故書中凡言含德之厚則比於赤子，專氣至柔則必如嬰兒，皆體道貴弱之旨。乃張爾岐疑其有脫文，姚氏鼐直指為錯簡，皆不識夫言之宗、事之君者也。", "authorNote": "此為該章後段通釋。魏源校記云傅奕作「人之所以教我，亦我之所以教人」，「教父」作「學父」；王弼作「人之所教，我亦義教之」。", "citation": "魏源《老子本義》", "textSimp": "前章「弱者道之用」，而申之以「天下万物生于有，有生于无」；此章正承其指。故书中凡言含德之厚则比于赤子，专气至柔则必如婴儿，皆体道贵弱之旨。乃张尔岐疑其有脱文，姚氏鼐直指为错简，皆不识夫言之宗、事之君者也。", "citationFull": "魏源《老子本義》（此為該章後段通釋。魏源校記云傅奕作「人之所以教我，亦我之所以教人」，「教父」作「學父」；王弼作「人之所教，我亦義教之」。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "此为该章后段通释。魏源校记云傅奕作「人之所以教我，亦我之所以教人」，「教父」作「学父」；王弼作「人之所教，我亦义教之」。", "lemmaSimp": "人之所教……吾将以为教父" }, { "id": "c056", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s002" }, "lemma": "道生一……沖氣以為和", "kind": "note", "text": "當其為道也，函「三」以為「一」，則生之盛者不可窺，而其極至少。當其為生也，始之以「沖氣」，而終之以「陰陽」。陰陽立矣，生之事繁，而生之理亦竭矣。又況就陰陽之情才，順其清以貪於得天，順其濁以堅於得地，旦吸夕餐，嘔酌充悶以炫多，而非是則惡之以為少，方且陰死於濁，陽死於清，而詎得所謂「和」者而彷彿之乎？又況超於「和」以生「和」者乎？有鑒於此，而後知無已而保其少，損少致和，損和得一。夫得一者無一，致和者無致，散其黨，遊其宮，陰陽在我，而不叛其宗，則益之最盛，何以加哉！", "authorNote": "王夫之此章夾注及衍文據公開轉錄本；夾注以「沖氣為和」屬「道生一」句下。", "citation": "王夫之《老子衍》", "textSimp": "当其为道也，函「三」以为「一」，则生之盛者不可窥，而其极至少。当其为生也，始之以「冲气」，而终之以「阴阳」。阴阳立矣，生之事繁，而生之理亦竭矣。又况就阴阳之情才，顺其清以贪于得天，顺其浊以坚于得地，旦吸夕餐，呕酌充闷以炫多，而非是则恶之以为少，方且阴死于浊，阳死于清，而讵得所谓「和」者而仿佛之乎？又况超于「和」以生「和」者乎？有鉴于此，而后知无已而保其少，损少致和，损和得一。夫得一者无一，致和者无致，散其党，游其宫，阴阳在我，而不叛其宗，则益之最盛，何以加哉！", "citationFull": "王夫之《老子衍》（王夫之此章夾注及衍文據公開轉錄本；夾注以「沖氣為和」屬「道生一」句下。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章夹注及衍文据公开转录本；夹注以「冲气为和」属「道生一」句下。", "lemmaSimp": "道生一……冲气以为和" }, { "id": "c057", "block": 0, "source": "wangfuzhi", "target": { "start": "s005", "end": "s005" }, "lemma": "人之所教，我亦教之", "kind": "note", "text": "至道不在言，感觸可爾。", "authorNote": "王夫之此章夾注據公開轉錄本。", "citation": "王夫之《老子衍》", "textSimp": "至道不在言，感触可尔。", "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": "人之所教，我亦教之" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 3, "char": "道生一", "charSimp": "道生一", "startSimp": 0, "endSimp": 3, "pinyin": "dào shēng yī", "gloss": "道生出「一」；「一」即元氣、沖氣，為萬物之始。", "glossSimp": "道生出「一」；「一」即元气、冲气，为万物之始。", "general": "河上公謂道始所生者一，王弼謂由無乃一，成玄英謂一元氣，唐玄宗謂一者沖氣，嚴遵謂道虚故生一。", "generalSimp": "河上公谓道始所生者一，王弼谓由无乃一，成玄英谓一元气，唐玄宗谓一者冲气，严遵谓道虚故生一。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "wangbi", "chengxuanying", "tangxuanzong", "yanzun" ], "refsSimp": [ "heshanggong", "wangbi", "chengxuanying", "tangxuanzong", "yanzun" ] }, { "id": "n002", "sentenceId": "s001", "start": 4, "end": 7, "char": "一生二", "charSimp": "一生二", "startSimp": 4, "endSimp": 7, "pinyin": "yī shēng èr", "gloss": "「一」生出「二」，即陰陽二氣。", "glossSimp": "「一」生出「二」，即阴阳二气。", "general": "河上公謂一生陰與陽，成玄英謂二陰陽，李榮謂清濁分、陰陽著。", "generalSimp": "河上公谓一生阴与阳，成玄英谓二阴阳，李荣谓清浊分、阴阳着。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "lirong" ], "refsSimp": [ "heshanggong", "chengxuanying", "lirong" ] }, { "id": "n003", "sentenceId": "s001", "start": 12, "end": 16, "char": "三生萬物", "charSimp": "三生万物", "startSimp": 12, "endSimp": 16, "pinyin": "sān shēng wàn wù", "gloss": "陰陽與沖氣和合，生出萬物。", "glossSimp": "阴阳与冲气和合，生出万物。", "general": "河上公謂天地人共生萬物，成玄英謂三才次生萬物，唐玄宗謂陰陽含孕、沖氣調和然後生成。", "generalSimp": "河上公谓天地人共生万物，成玄英谓三才次生万物，唐玄宗谓阴阳含孕、冲气调和然后生成。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ] }, { "id": "n004", "sentenceId": "s002", "start": 2, "end": 4, "char": "負陰", "charSimp": "负阴", "startSimp": 2, "endSimp": 4, "pinyin": "fù yīn", "gloss": "背負著陰；負，背也。", "glossSimp": "背负着阴；负，背也。", "general": "河上公謂萬物無不負陰而向陽，成玄英謂負，背也。", "generalSimp": "河上公谓万物无不负阴而向阳，成玄英谓负，背也。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying" ], "refsSimp": [ "heshanggong", "chengxuanying" ] }, { "id": "n005", "sentenceId": "s002", "start": 5, "end": 7, "char": "抱陽", "charSimp": "抱阳", "startSimp": 5, "endSimp": 7, "pinyin": "bào yáng", "gloss": "懷抱著陽；抱，向也。", "glossSimp": "怀抱着阳；抱，向也。", "general": "成玄英謂抱，向也；呂惠卿謂負則背之，抱則向之。", "generalSimp": "成玄英谓抱，向也；吕惠卿谓负则背之，抱则向之。", "variants": [], "variantsSimp": [], "refs": [ "chengxuanying", "lvhuiqing" ], "refsSimp": [ "chengxuanying", "lvhuiqing" ] }, { "id": "n006", "sentenceId": "s002", "start": 8, "end": 10, "char": "沖氣", "charSimp": "冲气", "startSimp": 8, "endSimp": 10, "pinyin": "chōng qì", "gloss": "沖虛中和之氣，陰陽二氣之外的和氣。", "glossSimp": "冲虚中和之气，阴阳二气之外的和气。", "general": "唐玄宗謂沖氣和柔，成玄英謂沖，中也；嚴遵謂含和柔弱。", "generalSimp": "唐玄宗谓冲气和柔，成玄英谓冲，中也；严遵谓含和柔弱。", "variants": [], "variantsSimp": [], "refs": [ "tangxuanzong", "chengxuanying", "yanzun" ], "refsSimp": [ "tangxuanzong", "chengxuanying", "yanzun" ] }, { "id": "n007", "sentenceId": "s002", "start": 12, "end": 13, "char": "和", "charSimp": "和", "startSimp": 12, "endSimp": 13, "pinyin": "hé", "gloss": "陰陽適均、柔和調順的狀態。", "glossSimp": "阴阳适均、柔和调顺的状态。", "general": "河上公謂得以和柔，吳澄謂陰陽適均而不偏勝。", "generalSimp": "河上公谓得以和柔，吴澄谓阴阳适均而不偏胜。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "wucheng" ], "refsSimp": [ "heshanggong", "wucheng" ] }, { "id": "n008", "sentenceId": "s003", "start": 2, "end": 4, "char": "所惡", "charSimp": "所恶", "startSimp": 2, "endSimp": 4, "pinyin": "suǒ wù", "gloss": "所厭惡的。", "glossSimp": "所厌恶的。", "general": "河上公謂孤寡不穀為不祥之名，人所惡之。", "generalSimp": "河上公谓孤寡不谷为不祥之名，人所恶之。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong" ], "refsSimp": [ "heshanggong" ] }, { "id": "n009", "sentenceId": "s003", "start": 6, "end": 10, "char": "孤寡不穀", "charSimp": "孤寡不谷", "startSimp": 6, "endSimp": 10, "pinyin": "gū guǎ bù gǔ", "gloss": "孤、寡、不穀，皆人所厭惡的不祥之名；王公以此自稱，示謙卑。", "glossSimp": "孤、寡、不谷，皆人所厌恶的不祥之名；王公以此自称，示谦卑。", "general": "河上公謂處謙卑、法空虛，成玄英謂王公自牧明貴以賤為本，吳澄謂皆非強於人之名。", "generalSimp": "河上公谓处谦卑、法空虚，成玄英谓王公自牧明贵以贱为本，吴澄谓皆非强于人之名。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "wucheng" ], "refsSimp": [ "heshanggong", "chengxuanying", "wucheng" ] }, { "id": "n010", "sentenceId": "s003", "start": 12, "end": 14, "char": "王公", "charSimp": "王公", "startSimp": 12, "endSimp": 14, "pinyin": "wáng gōng", "gloss": "王侯公卿，指在位者。", "glossSimp": "王侯公卿，指在位者。", "general": "唐玄宗謂王公為風化之主，存亡所繫；嚴遵謂侯王以卑微之名自名。", "generalSimp": "唐玄宗谓王公为风化之主，存亡所系；严遵谓侯王以卑微之名自名。", "variants": [], "variantsSimp": [], "refs": [ "tangxuanzong", "yanzun" ], "refsSimp": [ "tangxuanzong", "yanzun" ] }, { "id": "n011", "sentenceId": "s003", "start": 16, "end": 17, "char": "稱", "charSimp": "称", "startSimp": 16, "endSimp": 17, "pinyin": "chēng", "gloss": "稱呼、名號。", "glossSimp": "称呼、名号。", "general": "河上公音稱，尺證反；唐玄宗謂孤寡不穀非尊榮之稱，而王公以為名。", "generalSimp": "河上公音称，尺证反；唐玄宗谓孤寡不谷非尊荣之称，而王公以为名。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong" ], "refsSimp": [ "heshanggong", "tangxuanzong" ] }, { "id": "n012", "sentenceId": "s004", "start": 2, "end": 3, "char": "或", "charSimp": "或", "startSimp": 2, "endSimp": 3, "pinyin": "huò", "gloss": "有時、有的。", "glossSimp": "有时、有的。", "general": "謂損益相互轉化，非一定之數。", "generalSimp": "谓损益相互转化，非一定之数。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong" ], "refsSimp": [ "heshanggong", "tangxuanzong" ] }, { "id": "n013", "sentenceId": "s004", "start": 3, "end": 4, "char": "損", "charSimp": "损", "startSimp": 3, "endSimp": 4, "pinyin": "sǔn", "gloss": "減損、貶抑。", "glossSimp": "减损、贬抑。", "general": "河上公謂引之不得、推讓必還；唐玄宗謂自損者人益之。", "generalSimp": "河上公谓引之不得、推让必还；唐玄宗谓自损者人益之。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong" ], "refsSimp": [ "heshanggong", "tangxuanzong" ] }, { "id": "n014", "sentenceId": "s004", "start": 6, "end": 7, "char": "益", "charSimp": "益", "startSimp": 6, "endSimp": 7, "pinyin": "yì", "gloss": "增益、補益。", "glossSimp": "增益、补益。", "general": "河上公謂增高者崩、貪貴者患；唐玄宗謂自益者人損之。", "generalSimp": "河上公谓增高者崩、贪贵者患；唐玄宗谓自益者人损之。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong" ], "refsSimp": [ "heshanggong", "tangxuanzong" ] }, { "id": "n015", "sentenceId": "s005", "start": 0, "end": 4, "char": "人之所教", "charSimp": "人之所教", "startSimp": 0, "endSimp": 4, "pinyin": "rén zhī suǒ jiào", "gloss": "別人所教導的。", "glossSimp": "别人所教导的。", "general": "河上公謂眾人所教在去弱為強、去柔為剛。", "generalSimp": "河上公谓众人所教在去弱为强、去柔为刚。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong" ], "refsSimp": [ "heshanggong" ] }, { "id": "n016", "sentenceId": "s005", "start": 5, "end": 9, "char": "我亦教之", "charSimp": "我亦教之", "startSimp": 5, "endSimp": 9, "pinyin": "wǒ yì jiào zhī", "gloss": "我也這樣教人。", "glossSimp": "我也这样教人。", "general": "河上公謂我教眾人使去強為弱、去剛為柔；王弼謂用夫自然，順之必吉、違之必凶。", "generalSimp": "河上公谓我教众人使去强为弱、去刚为柔；王弼谓用夫自然，顺之必吉、违之必凶。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "wangbi" ], "refsSimp": [ "heshanggong", "wangbi" ] }, { "id": "n017", "sentenceId": "s006", "start": 0, "end": 2, "char": "強梁", "charSimp": "强梁", "startSimp": 0, "endSimp": 2, "pinyin": "qiáng liáng", "gloss": "強橫逞暴、剛躁不屈。", "glossSimp": "强横逞暴、刚躁不屈。", "general": "河上公謂尚勢任力、背叛道德，成玄英謂猶剛躁，吳澄謂以木絕水、以木負棟皆曰梁，取其力之強。", "generalSimp": "河上公谓尚势任力、背叛道德，成玄英谓犹刚躁，吴澄谓以木绝水、以木负栋皆曰梁，取其力之强。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "wucheng" ], "refsSimp": [ "heshanggong", "chengxuanying", "wucheng" ] }, { "id": "n018", "sentenceId": "s006", "start": 3, "end": 7, "char": "不得其死", "charSimp": "不得其死", "startSimp": 3, "endSimp": 7, "pinyin": "bù dé qí sǐ", "gloss": "不得善終、不能以壽命終。", "glossSimp": "不得善终、不能以寿命终。", "general": "河上公謂為天所絕、兵刃所伐、王法所殺，唐玄宗謂動與物抗、物或擊之，吳澄謂如子路死於孔悝之難。", "generalSimp": "河上公谓为天所绝、兵刃所伐、王法所杀，唐玄宗谓动与物抗、物或击之，吴澄谓如子路死于孔悝之难。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "wucheng" ], "refsSimp": [ "heshanggong", "tangxuanzong", "wucheng" ] }, { "id": "n019", "sentenceId": "s007", "start": 4, "end": 6, "char": "教父", "charSimp": "教父", "startSimp": 4, "endSimp": 6, "pinyin": "jiào fù", "gloss": "教導的根本、教戒之始；父，本也、始也。", "glossSimp": "教导的根本、教戒之始；父，本也、始也。", "general": "河上公謂父，始也，以強梁之人為教戒之始；唐玄宗謂柔弱之教為眾教之父；吳澄謂教父猶教之本。", "generalSimp": "河上公谓父，始也，以强梁之人为教戒之始；唐玄宗谓柔弱之教为众教之父；吴澄谓教父犹教之本。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "wucheng" ], "refsSimp": [ "heshanggong", "tangxuanzong", "wucheng" ] } ], "glossary": { "道生一": "道生出「一」；「一」為元氣、沖氣，為萬物之始。河上公謂道始所生者一，王弼謂由無乃一，嚴遵謂道虚故生一。", "一生二": "「一」生出「二」，即陰陽二氣。河上公謂一生陰與陽，李榮謂清濁分、陰陽著。", "二生三": "陰陽二氣生出「三」，即陰陽與沖氣之和，或天地人三才。河上公謂陰陽生和清濁三氣分為天地人。", "三生萬物": "陰陽沖氣和合而生成萬物。河上公謂天地人共生萬物，成玄英謂三才次生萬物。", "負陰": "背負著陰；負，背也。河上公謂萬物無不負陰而向陽。", "抱陽": "懷抱著陽；抱，向也。成玄英謂抱，向也，呂惠卿謂抱則向之。", "沖氣": "沖虛中和之氣，陰陽二氣之外的和氣。唐玄宗謂沖氣和柔，吳澄謂沖氣虚而不盈故曰弱。", "和": "陰陽適均、柔和調順的狀態。河上公謂得以和柔，吳澄謂陰陽適均而不偏勝。", "所惡": "所厭惡的。河上公謂孤寡不穀為不祥之名，人所惡之。", "孤寡不穀": "孤、寡、不穀，皆人所厭惡的不祥之名；王公以此自稱，示謙卑。穀，善；不穀即不善。", "王公": "王侯公卿，指在位者。唐玄宗謂王公為風化之主，存亡所繫。", "稱": "稱呼、名號。唐玄宗謂孤寡不穀非尊榮之稱，而王公以為名，謙之至也。", "損": "減損、貶抑。河上公謂引之不得、推讓必還；唐玄宗謂自損者人益之。", "益": "增益、補益。河上公謂增高者崩、貪貴者患；唐玄宗謂自益者人損之。", "或": "有時、有的。謂損益相互轉化，非一定之數。", "人之所教": "別人所教導的。河上公謂眾人所教在去弱為強、去柔為剛。", "我亦教之": "我也這樣教人。河上公謂我教眾人使去強為弱、去剛為柔；王弼謂用夫自然，順之必吉、違之必凶。", "強梁": "強橫逞暴、剛躁不屈。河上公謂尚勢任力、背叛道德，吳澄謂以木絕水、以木負棟皆曰梁，取其力之強。", "不得其死": "不得善終、不能以壽命終。河上公謂為天所絕、兵刃所伐、王法所殺，吳澄謂如子路死於孔悝之難。", "教父": "教導的根本、教戒之始；父，本也、始也。河上公謂以強梁之人為教戒之始，唐玄宗謂柔弱之教為眾教之父。", "穀": "善；不穀即不善，古代王侯自稱的謙辭。河上公道藏本作「不轂」。", "道化": "河上公本章章題。", "道生一章": "《玄德纂疏》卷十二、呂惠卿、蘇轍本章章題。", "三才": "天、地、人。河上公、成玄英、李榮皆以三才說「二生三」。", "元氣": "天地未分前的混沌之氣。河上公謂萬物中皆有元氣，成玄英謂肇生元氣。", "神明": "嚴遵指「二」，由一生出的妙物；又謂神明因於道德。", "太和": "嚴遵指「三」，清濁和合之氣；三以無故生萬物。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "王弼本無章題。河上公題「道化第四十二」；《玄德纂疏》卷十二、呂惠卿、蘇轍題「道生一章第四十二」。吳澄合第四十至四十二章為其第三十五章；魏源合第四十二、四十三章為其第三十六章；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「道化第四十二」；《玄德纂疏》卷十二、吕惠卿、苏辙题「道生一章第四十二」。吴澄合第四十至四十二章为其第三十五章；魏源合第四十二、四十三章为其第三十六章；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": "s002", "headword": "沖氣以為和", "text": "王弼、河上公、成玄英、唐玄宗、李榮、蘇轍、吳澄、憨山、魏源作「沖氣以為和」；陸希聲、呂惠卿作「沖炁以為和」；嚴遵作「沖氣以為和」；魏源引《淮南子》作「背陰而向陽」。本站從王弼本作「沖氣」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、嚴遵《道德真經指歸》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、苏辙、吴澄、憨山、魏源作「冲气以为和」；陆希声、吕惠卿作「冲炁以为和」；严遵作「冲气以为和」；魏源引《淮南子》作「背阴而向阳」。本站从王弼本作「冲气」。", "headwordSimp": "冲气以为和", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、严遵《道德真经指归》", "id": "k002" }, { "sentenceId": "s003", "headword": "孤寡不穀", "text": "王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「不穀」；河上公道藏本作「不轂」；嚴遵作「不穀」。傅奕作「人之所患」，據魏源校記。本站從王弼本作「不穀」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、嚴遵《道德真經指歸》", "textSimp": "王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「不谷」；河上公道藏本作「不毂」；严遵作「不谷」。傅奕作「人之所患」，据魏源校记。本站从王弼本作「不谷」。", "headwordSimp": "孤寡不谷", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、严遵《道德真经指归》", "id": "k003" }, { "sentenceId": "s003", "headword": "王公以為稱", "text": "王弼、河上公、成玄英、唐玄宗、李榮、呂惠卿、蘇轍、吳澄、憨山、魏源作「王公以為稱」；陸希聲作「王公以自稱」；嚴遵作「王公以名稱」；傅奕作「王公以自稱也」，據魏源校記。本站從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、嚴遵《道德真經指歸》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、吕惠卿、苏辙、吴澄、憨山、魏源作「王公以为称」；陆希声作「王公以自称」；严遵作「王公以名称」；傅奕作「王公以自称也」，据魏源校记。本站从王弼本。", "headwordSimp": "王公以为称", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、严遵《道德真经指归》", "id": "k004" }, { "sentenceId": "s004", "headword": "或益之而損", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源諸本有「或」字；魏源云一本下句無「或」字；憨山底本作「或盜之而損」，當是「益」之訛。本站從王弼本作「或益之而損」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源诸本有「或」字；魏源云一本下句无「或」字；憨山底本作「或盗之而损」，当是「益」之讹。本站从王弼本作「或益之而损」。", "headwordSimp": "或益之而损", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k005" }, { "sentenceId": "s005", "headword": "人之所教，我亦教之", "text": "王弼《道藏》本、吳澄、憨山、魏源作「人之所教，我亦教之」；河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍作「人之所教，亦我義教之」；嚴遵作「人之所教，亦我教之」。魏源所見王弼本作「我亦義教之」。本站從王弼《道藏》本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、嚴遵《道德真經指歸》", "textSimp": "王弼《道藏》本、吴澄、憨山、魏源作「人之所教，我亦教之」；河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙作「人之所教，亦我义教之」；严遵作「人之所教，亦我教之」。魏源所见王弼本作「我亦义教之」。本站从王弼《道藏》本。", "headwordSimp": "人之所教，我亦教之", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、严遵《道德真经指归》", "id": "k006" }, { "sentenceId": "s007", "headword": "教父", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「教父」；傅奕作「學父」，據魏源校記。河上公訓父為始，王弼謂得其違教之徒適可以為教父，唐玄宗謂柔弱之教為眾教之父。本站從王弼本作「教父」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「教父」；傅奕作「学父」，据魏源校记。河上公训父为始，王弼谓得其违教之徒适可以为教父，唐玄宗谓柔弱之教为众教之父。本站从王弼本作「教父」。", "headwordSimp": "教父", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k007" }, { "sentenceId": "s001", "headword": "道生一至三生萬物句讀", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄作「道生一，一生二，二生三，三生萬物」；嚴遵分「道生一」「一生二」「二生三」「三生萬物」四句各注；王夫之夾注以「沖氣為和」屬「道生一」句下。本站從通行句讀。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、嚴遵《道德真經指歸》、王夫之《老子衍》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄作「道生一，一生二，二生三，三生万物」；严遵分「道生一」「一生二」「二生三」「三生万物」四句各注；王夫之夹注以「冲气为和」属「道生一」句下。本站从通行句读。", "headwordSimp": "道生一至三生万物句读", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、严遵《道德真经指归》、王夫之《老子衍》", "id": "k008" }, { "sentenceId": "s001", "headword": "出處與注數", "text": "河上公、成玄英、唐玄宗御注御疏、李榮此章據《玄德纂疏》卷十二所引；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。河上公七條、王弼四條、成玄英六條、唐玄宗御注御疏十四條、嚴遵六條、李榮六條、蘇轍三條、吳澄四條、王夫之二條；陸希聲、呂惠卿、憨山各整章一條，魏源二條。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。河上公七条、王弼四条、成玄英六条、唐玄宗御注御疏十四条、严遵六条、李荣六条、苏辙三条、吴澄四条、王夫之二条；陆希声、吕惠卿、憨山各整章一条，魏源二条。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": { "道生一": "道生出「一」；「一」为元气、冲气，为万物之始。河上公谓道始所生者一，王弼谓由无乃一，严遵谓道虚故生一。", "一生二": "「一」生出「二」，即阴阳二气。河上公谓一生阴与阳，李荣谓清浊分、阴阳着。", "二生三": "阴阳二气生出「三」，即阴阳与冲气之和，或天地人三才。河上公谓阴阳生和清浊三气分为天地人。", "三生万物": "阴阳冲气和合而生成万物。河上公谓天地人共生万物，成玄英谓三才次生万物。", "负阴": "背负着阴；负，背也。河上公谓万物无不负阴而向阳。", "抱阳": "怀抱着阳；抱，向也。成玄英谓抱，向也，吕惠卿谓抱则向之。", "冲气": "冲虚中和之气，阴阳二气之外的和气。唐玄宗谓冲气和柔，吴澄谓冲气虚而不盈故曰弱。", "和": "阴阳适均、柔和调顺的状态。河上公谓得以和柔，吴澄谓阴阳适均而不偏胜。", "所恶": "所厌恶的。河上公谓孤寡不谷为不祥之名，人所恶之。", "孤寡不谷": "孤、寡、不谷，皆人所厌恶的不祥之名；王公以此自称，示谦卑。谷，善；不谷即不善。", "王公": "王侯公卿，指在位者。唐玄宗谓王公为风化之主，存亡所系。", "称": "称呼、名号。唐玄宗谓孤寡不谷非尊荣之称，而王公以为名，谦之至也。", "损": "减损、贬抑。河上公谓引之不得、推让必还；唐玄宗谓自损者人益之。", "益": "增益、补益。河上公谓增高者崩、贪贵者患；唐玄宗谓自益者人损之。", "或": "有时、有的。谓损益相互转化，非一定之数。", "人之所教": "别人所教导的。河上公谓众人所教在去弱为强、去柔为刚。", "我亦教之": "我也这样教人。河上公谓我教众人使去强为弱、去刚为柔；王弼谓用夫自然，顺之必吉、违之必凶。", "强梁": "强横逞暴、刚躁不屈。河上公谓尚势任力、背叛道德，吴澄谓以木绝水、以木负栋皆曰梁，取其力之强。", "不得其死": "不得善终、不能以寿命终。河上公谓为天所绝、兵刃所伐、王法所杀，吴澄谓如子路死于孔悝之难。", "教父": "教导的根本、教戒之始；父，本也、始也。河上公谓以强梁之人为教戒之始，唐玄宗谓柔弱之教为众教之父。", "谷": "善；不谷即不善，古代王侯自称的谦辞。河上公道藏本作「不毂」。", "道化": "河上公本章章题。", "道生一章": "《玄德纂疏》卷十二、吕惠卿、苏辙本章章题。", "三才": "天、地、人。河上公、成玄英、李荣皆以三才说「二生三」。", "元气": "天地未分前的混沌之气。河上公谓万物中皆有元气，成玄英谓肇生元气。", "神明": "严遵指「二」，由一生出的妙物；又谓神明因于道德。", "太和": "严遵指「三」，清浊和合之气；三以无故生万物。" }, "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": "道生一", "headwordSimp": "道生一", "pinyin": "dào shēng yī", "gloss": "道生出「一」；「一」即元氣、沖氣，為萬物之始。", "glossSimp": "道生出「一」；「一」即元气、冲气，为万物之始。", "general": "河上公謂道始所生者一，王弼謂由無乃一，成玄英謂一元氣，唐玄宗謂一者沖氣，嚴遵謂道虚故生一。", "generalSimp": "河上公谓道始所生者一，王弼谓由无乃一，成玄英谓一元气，唐玄宗谓一者冲气，严遵谓道虚故生一。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "wangbi", "chengxuanying", "tangxuanzong", "yanzun" ], "refsSimp": [ "heshanggong", "wangbi", "chengxuanying", "tangxuanzong", "yanzun" ], "forms": [ { "form": "道生一", "formSimp": "道生一", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "一生二", "headwordSimp": "一生二", "pinyin": "yī shēng èr", "gloss": "「一」生出「二」，即陰陽二氣。", "glossSimp": "「一」生出「二」，即阴阳二气。", "general": "河上公謂一生陰與陽，成玄英謂二陰陽，李榮謂清濁分、陰陽著。", "generalSimp": "河上公谓一生阴与阳，成玄英谓二阴阳，李荣谓清浊分、阴阳着。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "lirong" ], "refsSimp": [ "heshanggong", "chengxuanying", "lirong" ], "forms": [ { "form": "一生二", "formSimp": "一生二", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "三生萬物", "headwordSimp": "三生万物", "pinyin": "sān shēng wàn wù", "gloss": "陰陽與沖氣和合，生出萬物。", "glossSimp": "阴阳与冲气和合，生出万物。", "general": "河上公謂天地人共生萬物，成玄英謂三才次生萬物，唐玄宗謂陰陽含孕、沖氣調和然後生成。", "generalSimp": "河上公谓天地人共生万物，成玄英谓三才次生万物，唐玄宗谓阴阳含孕、冲气调和然后生成。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "forms": [ { "form": "三生萬物", "formSimp": "三生万物", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "負陰", "headwordSimp": "负阴", "pinyin": "fù yīn", "gloss": "背負著陰；負，背也。", "glossSimp": "背负着阴；负，背也。", "general": "河上公謂萬物無不負陰而向陽，成玄英謂負，背也。", "generalSimp": "河上公谓万物无不负阴而向阳，成玄英谓负，背也。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying" ], "refsSimp": [ "heshanggong", "chengxuanying" ], "forms": [ { "form": "負陰", "formSimp": "负阴", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s002", "headword": "抱陽", "headwordSimp": "抱阳", "pinyin": "bào yáng", "gloss": "懷抱著陽；抱，向也。", "glossSimp": "怀抱着阳；抱，向也。", "general": "成玄英謂抱，向也；呂惠卿謂負則背之，抱則向之。", "generalSimp": "成玄英谓抱，向也；吕惠卿谓负则背之，抱则向之。", "variants": [], "variantsSimp": [], "refs": [ "chengxuanying", "lvhuiqing" ], "refsSimp": [ "chengxuanying", "lvhuiqing" ], "forms": [ { "form": "抱陽", "formSimp": "抱阳", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s002", "headword": "沖氣", "headwordSimp": "冲气", "pinyin": "chōng qì", "gloss": "沖虛中和之氣，陰陽二氣之外的和氣。", "glossSimp": "冲虚中和之气，阴阳二气之外的和气。", "general": "唐玄宗謂沖氣和柔，成玄英謂沖，中也；嚴遵謂含和柔弱。", "generalSimp": "唐玄宗谓冲气和柔，成玄英谓冲，中也；严遵谓含和柔弱。", "variants": [], "variantsSimp": [], "refs": [ "tangxuanzong", "chengxuanying", "yanzun" ], "refsSimp": [ "tangxuanzong", "chengxuanying", "yanzun" ], "forms": [ { "form": "沖氣", "formSimp": "冲气", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s002", "headword": "和", "headwordSimp": "和", "pinyin": "hé", "gloss": "陰陽適均、柔和調順的狀態。", "glossSimp": "阴阳适均、柔和调顺的状态。", "general": "河上公謂得以和柔，吳澄謂陰陽適均而不偏勝。", "generalSimp": "河上公谓得以和柔，吴澄谓阴阳适均而不偏胜。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "wucheng" ], "refsSimp": [ "heshanggong", "wucheng" ], "forms": [ { "form": "和", "formSimp": "和", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s003", "headword": "所惡", "headwordSimp": "所恶", "pinyin": "suǒ wù", "gloss": "所厭惡的。", "glossSimp": "所厌恶的。", "general": "河上公謂孤寡不穀為不祥之名，人所惡之。", "generalSimp": "河上公谓孤寡不谷为不祥之名，人所恶之。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong" ], "refsSimp": [ "heshanggong" ], "forms": [ { "form": "所惡", "formSimp": "所恶", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s003", "headword": "孤寡不穀", "headwordSimp": "孤寡不谷", "pinyin": "gū guǎ bù gǔ", "gloss": "孤、寡、不穀，皆人所厭惡的不祥之名；王公以此自稱，示謙卑。", "glossSimp": "孤、寡、不谷，皆人所厌恶的不祥之名；王公以此自称，示谦卑。", "general": "河上公謂處謙卑、法空虛，成玄英謂王公自牧明貴以賤為本，吳澄謂皆非強於人之名。", "generalSimp": "河上公谓处谦卑、法空虚，成玄英谓王公自牧明贵以贱为本，吴澄谓皆非强于人之名。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "wucheng" ], "refsSimp": [ "heshanggong", "chengxuanying", "wucheng" ], "forms": [ { "form": "孤寡不穀", "formSimp": "孤寡不谷", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s003", "headword": "王公", "headwordSimp": "王公", "pinyin": "wáng gōng", "gloss": "王侯公卿，指在位者。", "glossSimp": "王侯公卿，指在位者。", "general": "唐玄宗謂王公為風化之主，存亡所繫；嚴遵謂侯王以卑微之名自名。", "generalSimp": "唐玄宗谓王公为风化之主，存亡所系；严遵谓侯王以卑微之名自名。", "variants": [], "variantsSimp": [], "refs": [ "tangxuanzong", "yanzun" ], "refsSimp": [ "tangxuanzong", "yanzun" ], "forms": [ { "form": "王公", "formSimp": "王公", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s003", "headword": "稱", "headwordSimp": "称", "pinyin": "chēng", "gloss": "稱呼、名號。", "glossSimp": "称呼、名号。", "general": "河上公音稱，尺證反；唐玄宗謂孤寡不穀非尊榮之稱，而王公以為名。", "generalSimp": "河上公音称，尺证反；唐玄宗谓孤寡不谷非尊荣之称，而王公以为名。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong" ], "refsSimp": [ "heshanggong", "tangxuanzong" ], "forms": [ { "form": "稱", "formSimp": "称", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s004", "headword": "或", "headwordSimp": "或", "pinyin": "huò", "gloss": "有時、有的。", "glossSimp": "有时、有的。", "general": "謂損益相互轉化，非一定之數。", "generalSimp": "谓损益相互转化，非一定之数。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong" ], "refsSimp": [ "heshanggong", "tangxuanzong" ], "forms": [ { "form": "或", "formSimp": "或", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s004", "headword": "損", "headwordSimp": "损", "pinyin": "sǔn", "gloss": "減損、貶抑。", "glossSimp": "减损、贬抑。", "general": "河上公謂引之不得、推讓必還；唐玄宗謂自損者人益之。", "generalSimp": "河上公谓引之不得、推让必还；唐玄宗谓自损者人益之。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong" ], "refsSimp": [ "heshanggong", "tangxuanzong" ], "forms": [ { "form": "損", "formSimp": "损", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 14, "id": "n014", "noteId": "n014", "sentenceId": "s004", "headword": "益", "headwordSimp": "益", "pinyin": "yì", "gloss": "增益、補益。", "glossSimp": "增益、补益。", "general": "河上公謂增高者崩、貪貴者患；唐玄宗謂自益者人損之。", "generalSimp": "河上公谓增高者崩、贪贵者患；唐玄宗谓自益者人损之。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong" ], "refsSimp": [ "heshanggong", "tangxuanzong" ], "forms": [ { "form": "益", "formSimp": "益", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 15, "id": "n015", "noteId": "n015", "sentenceId": "s005", "headword": "人之所教", "headwordSimp": "人之所教", "pinyin": "rén zhī suǒ jiào", "gloss": "別人所教導的。", "glossSimp": "别人所教导的。", "general": "河上公謂眾人所教在去弱為強、去柔為剛。", "generalSimp": "河上公谓众人所教在去弱为强、去柔为刚。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong" ], "refsSimp": [ "heshanggong" ], "forms": [ { "form": "人之所教", "formSimp": "人之所教", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 16, "id": "n016", "noteId": "n016", "sentenceId": "s005", "headword": "我亦教之", "headwordSimp": "我亦教之", "pinyin": "wǒ yì jiào zhī", "gloss": "我也這樣教人。", "glossSimp": "我也这样教人。", "general": "河上公謂我教眾人使去強為弱、去剛為柔；王弼謂用夫自然，順之必吉、違之必凶。", "generalSimp": "河上公谓我教众人使去强为弱、去刚为柔；王弼谓用夫自然，顺之必吉、违之必凶。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "wangbi" ], "refsSimp": [ "heshanggong", "wangbi" ], "forms": [ { "form": "我亦教之", "formSimp": "我亦教之", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 17, "id": "n017", "noteId": "n017", "sentenceId": "s006", "headword": "強梁", "headwordSimp": "强梁", "pinyin": "qiáng liáng", "gloss": "強橫逞暴、剛躁不屈。", "glossSimp": "强横逞暴、刚躁不屈。", "general": "河上公謂尚勢任力、背叛道德，成玄英謂猶剛躁，吳澄謂以木絕水、以木負棟皆曰梁，取其力之強。", "generalSimp": "河上公谓尚势任力、背叛道德，成玄英谓犹刚躁，吴澄谓以木绝水、以木负栋皆曰梁，取其力之强。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "wucheng" ], "refsSimp": [ "heshanggong", "chengxuanying", "wucheng" ], "forms": [ { "form": "強梁", "formSimp": "强梁", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 18, "id": "n018", "noteId": "n018", "sentenceId": "s006", "headword": "不得其死", "headwordSimp": "不得其死", "pinyin": "bù dé qí sǐ", "gloss": "不得善終、不能以壽命終。", "glossSimp": "不得善终、不能以寿命终。", "general": "河上公謂為天所絕、兵刃所伐、王法所殺，唐玄宗謂動與物抗、物或擊之，吳澄謂如子路死於孔悝之難。", "generalSimp": "河上公谓为天所绝、兵刃所伐、王法所杀，唐玄宗谓动与物抗、物或击之，吴澄谓如子路死于孔悝之难。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "wucheng" ], "refsSimp": [ "heshanggong", "tangxuanzong", "wucheng" ], "forms": [ { "form": "不得其死", "formSimp": "不得其死", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 19, "id": "n019", "noteId": "n019", "sentenceId": "s007", "headword": "教父", "headwordSimp": "教父", "pinyin": "jiào fù", "gloss": "教導的根本、教戒之始；父，本也、始也。", "glossSimp": "教导的根本、教戒之始；父，本也、始也。", "general": "河上公謂父，始也，以強梁之人為教戒之始；唐玄宗謂柔弱之教為眾教之父；吳澄謂教父猶教之本。", "generalSimp": "河上公谓父，始也，以强梁之人为教戒之始；唐玄宗谓柔弱之教为众教之父；吴澄谓教父犹教之本。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "wucheng" ], "refsSimp": [ "heshanggong", "tangxuanzong", "wucheng" ], "forms": [ { "form": "教父", "formSimp": "教父", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 20, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "道生一", "headwordSimp": "道生一", "pinyin": "", "gloss": "道生出「一」；「一」為元氣、沖氣，為萬物之始。河上公謂道始所生者一，王弼謂由無乃一，嚴遵謂道虚故生一。", "glossSimp": "道生出「一」；「一」为元气、冲气，为万物之始。河上公谓道始所生者一，王弼谓由无乃一，严遵谓道虚故生一。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "道生一", "formSimp": "道生一", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 21, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "一生二", "headwordSimp": "一生二", "pinyin": "", "gloss": "「一」生出「二」，即陰陽二氣。河上公謂一生陰與陽，李榮謂清濁分、陰陽著。", "glossSimp": "「一」生出「二」，即阴阳二气。河上公谓一生阴与阳，李荣谓清浊分、阴阳着。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "一生二", "formSimp": "一生二", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 22, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "二生三", "headwordSimp": "二生三", "pinyin": "", "gloss": "陰陽二氣生出「三」，即陰陽與沖氣之和，或天地人三才。河上公謂陰陽生和清濁三氣分為天地人。", "glossSimp": "阴阳二气生出「三」，即阴阳与冲气之和，或天地人三才。河上公谓阴阳生和清浊三气分为天地人。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "二生三", "formSimp": "二生三", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 23, "id": "g004", "noteId": "", "sentenceId": "s001", "headword": "三生萬物", "headwordSimp": "三生万物", "pinyin": "", "gloss": "陰陽沖氣和合而生成萬物。河上公謂天地人共生萬物，成玄英謂三才次生萬物。", "glossSimp": "阴阳冲气和合而生成万物。河上公谓天地人共生万物，成玄英谓三才次生万物。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "三生萬物", "formSimp": "三生万物", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 24, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "負陰", "headwordSimp": "负阴", "pinyin": "", "gloss": "背負著陰；負，背也。河上公謂萬物無不負陰而向陽。", "glossSimp": "背负着阴；负，背也。河上公谓万物无不负阴而向阳。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "負陰", "formSimp": "负阴", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 25, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "抱陽", "headwordSimp": "抱阳", "pinyin": "", "gloss": "懷抱著陽；抱，向也。成玄英謂抱，向也，呂惠卿謂抱則向之。", "glossSimp": "怀抱着阳；抱，向也。成玄英谓抱，向也，吕惠卿谓抱则向之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "抱陽", "formSimp": "抱阳", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 26, "id": "g007", "noteId": "", "sentenceId": "s002", "headword": "沖氣", "headwordSimp": "冲气", "pinyin": "", "gloss": "沖虛中和之氣，陰陽二氣之外的和氣。唐玄宗謂沖氣和柔，吳澄謂沖氣虚而不盈故曰弱。", "glossSimp": "冲虚中和之气，阴阳二气之外的和气。唐玄宗谓冲气和柔，吴澄谓冲气虚而不盈故曰弱。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "沖氣", "formSimp": "冲气", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 27, "id": "g008", "noteId": "", "sentenceId": "s002", "headword": "和", "headwordSimp": "和", "pinyin": "", "gloss": "陰陽適均、柔和調順的狀態。河上公謂得以和柔，吳澄謂陰陽適均而不偏勝。", "glossSimp": "阴阳适均、柔和调顺的状态。河上公谓得以和柔，吴澄谓阴阳适均而不偏胜。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "和", "formSimp": "和", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 28, "id": "g009", "noteId": "", "sentenceId": "s003", "headword": "所惡", "headwordSimp": "所恶", "pinyin": "", "gloss": "所厭惡的。河上公謂孤寡不穀為不祥之名，人所惡之。", "glossSimp": "所厌恶的。河上公谓孤寡不谷为不祥之名，人所恶之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "所惡", "formSimp": "所恶", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 29, "id": "g010", "noteId": "", "sentenceId": "s003", "headword": "孤寡不穀", "headwordSimp": "孤寡不谷", "pinyin": "", "gloss": "孤、寡、不穀，皆人所厭惡的不祥之名；王公以此自稱，示謙卑。穀，善；不穀即不善。", "glossSimp": "孤、寡、不谷，皆人所厌恶的不祥之名；王公以此自称，示谦卑。谷，善；不谷即不善。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "孤寡不穀", "formSimp": "孤寡不谷", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 30, "id": "g011", "noteId": "", "sentenceId": "s003", "headword": "王公", "headwordSimp": "王公", "pinyin": "", "gloss": "王侯公卿，指在位者。唐玄宗謂王公為風化之主，存亡所繫。", "glossSimp": "王侯公卿，指在位者。唐玄宗谓王公为风化之主，存亡所系。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "王公", "formSimp": "王公", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 31, "id": "g012", "noteId": "", "sentenceId": "s003", "headword": "稱", "headwordSimp": "称", "pinyin": "", "gloss": "稱呼、名號。唐玄宗謂孤寡不穀非尊榮之稱，而王公以為名，謙之至也。", "glossSimp": "称呼、名号。唐玄宗谓孤寡不谷非尊荣之称，而王公以为名，谦之至也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "稱", "formSimp": "称", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 32, "id": "g013", "noteId": "", "sentenceId": "s004", "headword": "損", "headwordSimp": "损", "pinyin": "", "gloss": "減損、貶抑。河上公謂引之不得、推讓必還；唐玄宗謂自損者人益之。", "glossSimp": "减损、贬抑。河上公谓引之不得、推让必还；唐玄宗谓自损者人益之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "損", "formSimp": "损", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 33, "id": "g014", "noteId": "", "sentenceId": "s004", "headword": "益", "headwordSimp": "益", "pinyin": "", "gloss": "增益、補益。河上公謂增高者崩、貪貴者患；唐玄宗謂自益者人損之。", "glossSimp": "增益、补益。河上公谓增高者崩、贪贵者患；唐玄宗谓自益者人损之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "益", "formSimp": "益", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 34, "id": "g015", "noteId": "", "sentenceId": "s004", "headword": "或", "headwordSimp": "或", "pinyin": "", "gloss": "有時、有的。謂損益相互轉化，非一定之數。", "glossSimp": "有时、有的。谓损益相互转化，非一定之数。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "或", "formSimp": "或", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 35, "id": "g016", "noteId": "", "sentenceId": "s005", "headword": "人之所教", "headwordSimp": "人之所教", "pinyin": "", "gloss": "別人所教導的。河上公謂眾人所教在去弱為強、去柔為剛。", "glossSimp": "别人所教导的。河上公谓众人所教在去弱为强、去柔为刚。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "人之所教", "formSimp": "人之所教", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 36, "id": "g017", "noteId": "", "sentenceId": "s005", "headword": "我亦教之", "headwordSimp": "我亦教之", "pinyin": "", "gloss": "我也這樣教人。河上公謂我教眾人使去強為弱、去剛為柔；王弼謂用夫自然，順之必吉、違之必凶。", "glossSimp": "我也这样教人。河上公谓我教众人使去强为弱、去刚为柔；王弼谓用夫自然，顺之必吉、违之必凶。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "我亦教之", "formSimp": "我亦教之", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 37, "id": "g018", "noteId": "", "sentenceId": "s006", "headword": "強梁", "headwordSimp": "强梁", "pinyin": "", "gloss": "強橫逞暴、剛躁不屈。河上公謂尚勢任力、背叛道德，吳澄謂以木絕水、以木負棟皆曰梁，取其力之強。", "glossSimp": "强横逞暴、刚躁不屈。河上公谓尚势任力、背叛道德，吴澄谓以木绝水、以木负栋皆曰梁，取其力之强。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "強梁", "formSimp": "强梁", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 38, "id": "g019", "noteId": "", "sentenceId": "s006", "headword": "不得其死", "headwordSimp": "不得其死", "pinyin": "", "gloss": "不得善終、不能以壽命終。河上公謂為天所絕、兵刃所伐、王法所殺，吳澄謂如子路死於孔悝之難。", "glossSimp": "不得善终、不能以寿命终。河上公谓为天所绝、兵刃所伐、王法所杀，吴澄谓如子路死于孔悝之难。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不得其死", "formSimp": "不得其死", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 39, "id": "g020", "noteId": "", "sentenceId": "s007", "headword": "教父", "headwordSimp": "教父", "pinyin": "", "gloss": "教導的根本、教戒之始；父，本也、始也。河上公謂以強梁之人為教戒之始，唐玄宗謂柔弱之教為眾教之父。", "glossSimp": "教导的根本、教戒之始；父，本也、始也。河上公谓以强梁之人为教戒之始，唐玄宗谓柔弱之教为众教之父。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "教父", "formSimp": "教父", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 40, "id": "g021", "noteId": "", "sentenceId": "s003", "headword": "穀", "headwordSimp": "谷", "pinyin": "", "gloss": "善；不穀即不善，古代王侯自稱的謙辭。河上公道藏本作「不轂」。", "glossSimp": "善；不谷即不善，古代王侯自称的谦辞。河上公道藏本作「不毂」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "穀", "formSimp": "谷", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 41, "id": "g022", "noteId": "", "sentenceId": "", "headword": "道化", "headwordSimp": "道化", "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": "道化", "formSimp": "道化", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 42, "id": "g023", "noteId": "", "sentenceId": "", "headword": "道生一章", "headwordSimp": "道生一章", "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": "道生一章", "formSimp": "道生一章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 43, "id": "g024", "noteId": "", "sentenceId": "", "headword": "三才", "headwordSimp": "三才", "pinyin": "", "gloss": "天、地、人。河上公、成玄英、李榮皆以三才說「二生三」。", "glossSimp": "天、地、人。河上公、成玄英、李荣皆以三才说「二生三」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "三才", "formSimp": "三才", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 44, "id": "g025", "noteId": "", "sentenceId": "", "headword": "元氣", "headwordSimp": "元气", "pinyin": "", "gloss": "天地未分前的混沌之氣。河上公謂萬物中皆有元氣，成玄英謂肇生元氣。", "glossSimp": "天地未分前的混沌之气。河上公谓万物中皆有元气，成玄英谓肇生元气。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "元氣", "formSimp": "元气", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 45, "id": "g026", "noteId": "", "sentenceId": "", "headword": "神明", "headwordSimp": "神明", "pinyin": "", "gloss": "嚴遵指「二」，由一生出的妙物；又謂神明因於道德。", "glossSimp": "严遵指「二」，由一生出的妙物；又谓神明因于道德。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "神明", "formSimp": "神明", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 46, "id": "g027", "noteId": "", "sentenceId": "", "headword": "太和", "headwordSimp": "太和", "pinyin": "", "gloss": "嚴遵指「三」，清濁和合之氣；三以無故生萬物。", "glossSimp": "严遵指「三」，清浊和合之气；三以无故生万物。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "太和", "formSimp": "太和", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第四十二章七句的十三家對照，為德經第六章。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、憨山各以整章一段通釋；魏源、王夫之各以整章通釋或夾注，本站按文義分條。道生一有三氣、元氣、神明、沖氣、自然諸解；負陰抱陽有向陽就日、神形相得、沖炁和順之別；損益有謙卑自損、懲忿窒慾、自然相反之別；教父有教戒之始、眾教之父、教之本之別。章次則有吳澄合四十至四十二章、魏源合四十二至四十三章之異。大旨歸於道以柔弱為用、損益相反、強梁取死而教以謙柔。", "concepts": [ { "id": "dao-sheng-yi", "name": "道生一，一生二，二生三，三生萬物", "nameTrad": "道生一，一生二，二生三，三生萬物", "question": "「一」「二」「三」究竟指什麼？道如何由無形生出萬物？", "questionTrad": "「一」「二」「三」究竟指什麼？道如何由無形生出萬物？", "intro": "河上公以道始所生者一、一生陰陽、陰陽生和清濁三氣分為天地人、天地人共生萬物，一、二、三落在氣與三才。王弼以萬物萬形其歸一、由無乃一，既謂之一則有言、有言則有對，故有一有二、遂生乎三，過此以往非道之流，一、二、三是從無到有的言數次第。成玄英以至道妙本體絕形名，從本降迹肇生元氣，元氣變生陰陽，二氣升降和氣為人，有三才次生萬物。唐玄宗御注以一為沖氣，道出沖和妙氣，又生陽氣、陰氣，積沖氣之一、積陽氣之二，陰陽含孕、沖氣調和然後生成；御疏以道為虚極之神宗、一為沖和之精氣，動出和氣以生物，積陽就一、積陰就二，陰陽交泰、沖氣化醇則遍生庶彙。嚴遵以虚之虚生虚、無之無生無、無生有形，形因於氣、氣因於和、和因於神明、神明因於道德、道德因於自然；道虚故生一、一虚故生二、二以元之無故生三、三以無故生萬物「三」即太和。李榮以虚中動氣為道生元氣，清濁分、陰陽著為一生二，運二氣、三才為二生三，天覆地載人統於中為三生萬物。陸希聲以真精之體生妙物之用，陰陽相交為沖炁，沖炁運化而成萬物。呂惠卿以道莫與偶則一，謂之一則與所謂為二，有一有二則有三，三立而萬物生。蘇轍以道非一非二，與物為偶，道一而物不一，一與一為二、二與一為三，物生於三而三生於一，理之自然。吳澄以道自無中生出沖虚之一氣，一氣生陽生陰分為二，陰陽二氣合沖虚一氣為三，非二與一之外別有三。憨山以道本無名強名之一，天地人物皆從此生。王夫之以道函三為一、生之盛者不可窺，生始於沖氣、終於陰陽，陰陽立而生之理竭。諸家或就氣化、或就言數、或就自然，大旨皆謂道由無而有、由一而分，以柔弱沖和為生成之本。", "introTrad": "河上公以道始所生者一、一生陰陽、陰陽生和清濁三氣分為天地人、天地人共生萬物，一、二、三落在氣與三才。王弼以萬物萬形其歸一、由無乃一，既謂之一則有言、有言則有對，故有一有二、遂生乎三，過此以往非道之流，一、二、三是從無到有的言數次第。成玄英以至道妙本體絕形名，從本降迹肇生元氣，元氣變生陰陽，二氣升降和氣為人，有三才次生萬物。唐玄宗御注以一為沖氣，道出沖和妙氣，又生陽氣、陰氣，積沖氣之一、積陽氣之二，陰陽含孕、沖氣調和然後生成；御疏以道為虚極之神宗、一為沖和之精氣，動出和氣以生物，積陽就一、積陰就二，陰陽交泰、沖氣化醇則遍生庶彙。嚴遵以虚之虚生虚、無之無生無、無生有形，形因於氣、氣因於和、和因於神明、神明因於道德、道德因於自然；道虚故生一、一虚故生二、二以元之無故生三、三以無故生萬物「三」即太和。李榮以虚中動氣為道生元氣，清濁分、陰陽著為一生二，運二氣、三才為二生三，天覆地載人統於中為三生萬物。陸希聲以真精之體生妙物之用，陰陽相交為沖炁，沖炁運化而成萬物。呂惠卿以道莫與偶則一，謂之一則與所謂為二，有一有二則有三，三立而萬物生。蘇轍以道非一非二，與物為偶，道一而物不一，一與一為二、二與一為三，物生於三而三生於一，理之自然。吳澄以道自無中生出沖虚之一氣，一氣生陽生陰分為二，陰陽二氣合沖虚一氣為三，非二與一之外別有三。憨山以道本無名強名之一，天地人物皆從此生。王夫之以道函三為一、生之盛者不可窺，生始於沖氣、終於陰陽，陰陽立而生之理竭。諸家或就氣化、或就言數、或就自然，大旨皆謂道由無而有、由一而分，以柔弱沖和為生成之本。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "道始生一，一生陰陽，陰陽生和清濁三氣分為天地人，天地人共生萬物。", "thesisTrad": "道始生一，一生陰陽，陰陽生和清濁三氣分為天地人，天地人共生萬物。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "道始生一，一生阴阳，阴阳生和清浊三气分为天地人，天地人共生万物。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "萬物萬形其歸一，由無乃一；有一有二遂生乎三，過此以往非道之流。", "thesisTrad": "萬物萬形其歸一，由無乃一；有一有二遂生乎三，過此以往非道之流。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "万物万形其归一，由无乃一；有一有二遂生乎三，过此以往非道之流。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "至道妙本體絕形名，從本降迹肇生元氣，元氣變生陰陽，三才次生萬物。", "thesisTrad": "至道妙本體絕形名，從本降迹肇生元氣，元氣變生陰陽，三才次生萬物。", "noteIds": [ "c012" ], "workTypeSimp": "疏", "thesisSimp": "至道妙本体绝形名，从本降迹肇生元气，元气变生阴阳，三才次生万物。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "一為沖氣，道出沖和妙氣，又生陽氣、陰氣，積之而成一、二、三，陰陽含孕、沖氣調和而生成萬物。", "thesisTrad": "一為沖氣，道出沖和妙氣，又生陽氣、陰氣，積之而成一、二、三，陰陽含孕、沖氣調和而生成萬物。", "noteIds": [ "c018", "c019" ], "workTypeSimp": "御注", "thesisSimp": "一为冲气，道出冲和妙气，又生阳气、阴气，积之而成一、二、三，阴阳含孕、冲气调和而生成万物。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "虚之虚生虚，無之無生無，無生有形；形因於氣，氣因於和，和因於神明，神明因於道德，道德因於自然。", "thesisTrad": "虚之虚生虚，無之無生無，無生有形；形因於氣，氣因於和，和因於神明，神明因於道德，道德因於自然。", "noteIds": [ "c032" ], "workTypeSimp": "指归", "thesisSimp": "虚之虚生虚，无之无生无，无生有形；形因于气，气因于和，和因于神明，神明因于道德，道德因于自然。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "虚中動氣為道生元氣，清濁分陰陽著為一生二，運二氣三才為二生三，天覆地載人統於中為三生萬物。", "thesisTrad": "虚中動氣為道生元氣，清濁分陰陽著為一生二，運二氣三才為二生三，天覆地載人統於中為三生萬物。", "noteIds": [ "c038" ], "workTypeSimp": "注", "thesisSimp": "虚中动气为道生元气，清浊分阴阳着为一生二，运二气三才为二生三，天覆地载人统于中为三生万物。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "真精之體生妙物之用，陰陽相交為沖炁，沖炁運化而成萬物。", "thesisTrad": "真精之體生妙物之用，陰陽相交為沖炁，沖炁運化而成萬物。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "真精之体生妙物之用，阴阳相交为冲炁，冲炁运化而成万物。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道莫與偶則一，謂之一則與所謂為二，有一有二則有三，三立而萬物生。", "thesisTrad": "道莫與偶則一，謂之一則與所謂為二，有一有二則有三，三立而萬物生。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "道莫与偶则一，谓之一则与所谓为二，有一有二则有三，三立而万物生。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道非一非二，與物為偶，道一而物不一，一與一為二、二與一為三，物生於三而三生於一，理之自然。", "thesisTrad": "道非一非二，與物為偶，道一而物不一，一與一為二、二與一為三，物生於三而三生於一，理之自然。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "道非一非二，与物为偶，道一而物不一，一与一为二、二与一为三，物生于三而三生于一，理之自然。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "道自無中生出沖虚之一氣，一氣生陽生陰分為二，陰陽二氣合沖虚一氣為三，非二與一之外別有三。", "thesisTrad": "道自無中生出沖虚之一氣，一氣生陽生陰分為二，陰陽二氣合沖虚一氣為三，非二與一之外別有三。", "noteIds": [ "c049" ], "workTypeSimp": "注", "thesisSimp": "道自无中生出冲虚之一气，一气生阳生阴分为二，阴阳二气合冲虚一气为三，非二与一之外别有三。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "道本無名強名之一，天地人物皆從此生，故曰一生二、二生三、三生萬物。", "thesisTrad": "道本無名強名之一，天地人物皆從此生，故曰一生二、二生三、三生萬物。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "道本无名强名之一，天地人物皆从此生，故曰一生二、二生三、三生万物。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "道函三為一，生之盛者不可窺；生始於沖氣、終於陰陽，陰陽立而生之理竭。", "thesisTrad": "道函三為一，生之盛者不可窺；生始於沖氣、終於陰陽，陰陽立而生之理竭。", "noteIds": [ "c056" ], "workTypeSimp": "衍", "thesisSimp": "道函三为一，生之盛者不可窥；生始于冲气、终于阴阳，阴阳立而生之理竭。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以「道始所生者一」立說，把一、二、三落到陰陽與天地人。", "textTrad": "河上公以「道始所生者一」立說，把一、二、三落到陰陽與天地人。", "relationSimp": "立论", "textSimp": "河上公以「道始所生者一」立说，把一、二、三落到阴阳与天地人。" }, { "noteId": "c008", "relation": "注", "relationTrad": "注", "text": "王弼以「由無乃一」立論，把生成次第收歸言數與崇本息末。", "textTrad": "王弼以「由無乃一」立論，把生成次第收歸言數與崇本息末。", "relationSimp": "注", "textSimp": "王弼以「由无乃一」立论，把生成次第收归言数与崇本息末。" }, { "noteId": "c012", "relation": "疏", "relationTrad": "疏", "text": "成玄英以元氣、陰陽、三才層層降迹，帶有重玄生成論色彩。", "textTrad": "成玄英以元氣、陰陽、三才層層降迹，帶有重玄生成論色彩。", "relationSimp": "疏", "textSimp": "成玄英以元气、阴阳、三才层层降迹，带有重玄生成论色彩。" }, { "noteId": "c018", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以一為沖氣，並以積沖氣、積陽氣說明一、二、三。", "textTrad": "唐玄宗以一為沖氣，並以積沖氣、積陽氣說明一、二、三。", "relationSimp": "御注", "textSimp": "唐玄宗以一为冲气，并以积冲气、积阳气说明一、二、三。" }, { "noteId": "c032", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以虚、無、有形三段立論，將生成歸於自然。", "textTrad": "嚴遵以虚、無、有形三段立論，將生成歸於自然。", "relationSimp": "指归", "textSimp": "严遵以虚、无、有形三段立论，将生成归于自然。" }, { "noteId": "c038", "relation": "注", "relationTrad": "注", "text": "李榮以元氣、清濁、三才釋一、二、三，簡明質實。", "textTrad": "李榮以元氣、清濁、三才釋一、二、三，簡明質實。", "relationSimp": "注", "textSimp": "李荣以元气、清浊、三才释一、二、三，简明质实。" }, { "noteId": "c045", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以「莫與之偶」釋一，指出謂一即已成二，純就言數立說。", "textTrad": "呂惠卿以「莫與之偶」釋一，指出謂一即已成二，純就言數立說。", "relationSimp": "传", "textSimp": "吕惠卿以「莫与之偶」释一，指出谓一即已成二，纯就言数立说。" }, { "noteId": "c049", "relation": "注", "relationTrad": "注", "text": "吳澄以沖虚一氣與陰陽二氣合而為三，強調三不在二與一之外。", "textTrad": "吳澄以沖虚一氣與陰陽二氣合而為三，強調三不在二與一之外。", "relationSimp": "注", "textSimp": "吴澄以冲虚一气与阴阳二气合而为三，强调三不在二与一之外。" }, { "noteId": "c053", "relation": "解", "relationTrad": "解", "text": "憨山以道體沖虚、強名之一統攝生成，並以沖虚為萬物之本。", "textTrad": "憨山以道體沖虚、強名之一統攝生成，並以沖虚為萬物之本。", "relationSimp": "解", "textSimp": "憨山以道体冲虚、强名之一统摄生成，并以冲虚为万物之本。" }, { "noteId": "c056", "relation": "衍", "relationTrad": "衍", "text": "王夫之以道函三為一、陰陽立而生之理竭，從生成轉出損益之論。", "textTrad": "王夫之以道函三為一、陰陽立而生之理竭，從生成轉出損益之論。", "relationSimp": "衍", "textSimp": "王夫之以道函三为一、阴阳立而生之理竭，从生成转出损益之论。" } ], "nameSimp": "道生一，一生二，二生三，三生万物", "questionSimp": "「一」「二」「三」究竟指什么？道如何由无形生出万物？", "introSimp": "河上公以道始所生者一、一生阴阳、阴阳生和清浊三气分为天地人、天地人共生万物，一、二、三落在气与三才。王弼以万物万形其归一、由无乃一，既谓之一则有言、有言则有对，故有一有二、遂生乎三，过此以往非道之流，一、二、三是从无到有的言数次第。成玄英以至道妙本体绝形名，从本降迹肇生元气，元气变生阴阳，二气升降和气为人，有三才次生万物。唐玄宗御注以一为冲气，道出冲和妙气，又生阳气、阴气，积冲气之一、积阳气之二，阴阳含孕、冲气调和然后生成；御疏以道为虚极之神宗、一为冲和之精气，动出和气以生物，积阳就一、积阴就二，阴阳交泰、冲气化醇则遍生庶汇。严遵以虚之虚生虚、无之无生无、无生有形，形因于气、气因于和、和因于神明、神明因于道德、道德因于自然；道虚故生一、一虚故生二、二以元之无故生三、三以无故生万物「三」即太和。李荣以虚中动气为道生元气，清浊分、阴阳着为一生二，运二气、三才为二生三，天覆地载人统于中为三生万物。陆希声以真精之体生妙物之用，阴阳相交为冲炁，冲炁运化而成万物。吕惠卿以道莫与偶则一，谓之一则与所谓为二，有一有二则有三，三立而万物生。苏辙以道非一非二，与物为偶，道一而物不一，一与一为二、二与一为三，物生于三而三生于一，理之自然。吴澄以道自无中生出冲虚之一气，一气生阳生阴分为二，阴阳二气合冲虚一气为三，非二与一之外别有三。憨山以道本无名强名之一，天地人物皆从此生。王夫之以道函三为一、生之盛者不可窥，生始于冲气、终于阴阳，阴阳立而生之理竭。诸家或就气化、或就言数、或就自然，大旨皆谓道由无而有、由一而分，以柔弱冲和为生成之本。" }, { "id": "fu-yin-bao-yang", "name": "萬物負陰而抱陽，沖氣以為和", "nameTrad": "萬物負陰而抱陽，沖氣以為和", "question": "萬物為何必須「負陰抱陽」？「沖氣以為和」是宇宙生成，還是治身養生？", "questionTrad": "萬物為何必須「負陰抱陽」？「沖氣以為和」是宇宙生成，還是治身養生？", "intro": "河上公以萬物無不負陰向陽、回心就日，萬物中皆有元氣得以和柔，若胸中有藏、骨中有髓、草木中有空虛，與氣通故得久生，沖氣落在治身養生。王弼以萬物之生雖有萬形、沖氣一焉，沖氣是萬形所同的一。成玄英以負為背、抱為向，陽生陰死，萬物背陰向陽、好生惡死；沖為中、和為順，人欲不死必須處心中正、謙和柔弱。唐玄宗御注以萬物得陰陽沖氣生成之故，故負抱陰陽、含養沖氣以為柔和；御疏以物生既因陰陽和氣而得成全，當負荷陰氣、懷抱陽氣、愛養沖氣，並引廣成子「我守其一以抱其和」說明修身。嚴遵以萬物之生皆元於虚、始於無，背陰向陽、歸柔去剛，清靜不動、心意不作，以含和柔弱而道無形。李榮以陽熱陰寒不能獨生，故因大道以通之、借沖氣以和之。陸希聲以陰陽相交為沖炁，沖炁運化而成萬物，萬物背陰向陽、沖炁和順其生理；人受天地之中以生，沖和炁全則神形相得為生、散則相離為死。呂惠卿以幽為陰、明為陽，有生者背陰向陽，必有沖炁以為和，陰陽二而沖炁一，萬物不得一無以生。蘇轍以萬物雖有萬不同，莫不負陰抱陽、沖氣為和，物生於三而三生於一，理之自然。吳澄以後負陰、前抱陽、沖氣在中為和，和謂陰陽適均而不偏勝，既生之後亦必以沖氣為用，沖氣虚而不盈故曰弱。憨山以萬物各含一沖虚之體，和氣積中、英華昭著皆道力，沖虚柔弱與物不類而無用之用為大用。魏源以本章原弱所以為道之用，全在「沖氣為和」一言，沖和之氣未有不柔弱，人之生也柔弱、死也堅強，草木亦然。王夫之以生始於沖氣、終於陰陽，陰陽立而生之理竭，就陰陽情才順清貪天、順濁堅地，則陰死於濁、陽死於清，不得所謂和。諸家或就生成、或就治身，大旨皆謂沖和柔弱為生之本。", "introTrad": "河上公以萬物無不負陰向陽、回心就日，萬物中皆有元氣得以和柔，若胸中有藏、骨中有髓、草木中有空虛，與氣通故得久生，沖氣落在治身養生。王弼以萬物之生雖有萬形、沖氣一焉，沖氣是萬形所同的一。成玄英以負為背、抱為向，陽生陰死，萬物背陰向陽、好生惡死；沖為中、和為順，人欲不死必須處心中正、謙和柔弱。唐玄宗御注以萬物得陰陽沖氣生成之故，故負抱陰陽、含養沖氣以為柔和；御疏以物生既因陰陽和氣而得成全，當負荷陰氣、懷抱陽氣、愛養沖氣，並引廣成子「我守其一以抱其和」說明修身。嚴遵以萬物之生皆元於虚、始於無，背陰向陽、歸柔去剛，清靜不動、心意不作，以含和柔弱而道無形。李榮以陽熱陰寒不能獨生，故因大道以通之、借沖氣以和之。陸希聲以陰陽相交為沖炁，沖炁運化而成萬物，萬物背陰向陽、沖炁和順其生理；人受天地之中以生，沖和炁全則神形相得為生、散則相離為死。呂惠卿以幽為陰、明為陽，有生者背陰向陽，必有沖炁以為和，陰陽二而沖炁一，萬物不得一無以生。蘇轍以萬物雖有萬不同，莫不負陰抱陽、沖氣為和，物生於三而三生於一，理之自然。吳澄以後負陰、前抱陽、沖氣在中為和，和謂陰陽適均而不偏勝，既生之後亦必以沖氣為用，沖氣虚而不盈故曰弱。憨山以萬物各含一沖虚之體，和氣積中、英華昭著皆道力，沖虚柔弱與物不類而無用之用為大用。魏源以本章原弱所以為道之用，全在「沖氣為和」一言，沖和之氣未有不柔弱，人之生也柔弱、死也堅強，草木亦然。王夫之以生始於沖氣、終於陰陽，陰陽立而生之理竭，就陰陽情才順清貪天、順濁堅地，則陰死於濁、陽死於清，不得所謂和。諸家或就生成、或就治身，大旨皆謂沖和柔弱為生之本。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "萬物無不負陰向陽、回心就日，中有元氣得以和柔，與氣通故得久生。", "thesisTrad": "萬物無不負陰向陽、回心就日，中有元氣得以和柔，與氣通故得久生。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "万物无不负阴向阳、回心就日，中有元气得以和柔，与气通故得久生。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "萬物之生雖有萬形，沖氣一焉；沖氣是萬形所同的一。", "thesisTrad": "萬物之生雖有萬形，沖氣一焉；沖氣是萬形所同的一。", "noteIds": [ "c008" ], "workTypeSimp": "注", "thesisSimp": "万物之生虽有万形，冲气一焉；冲气是万形所同的一。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "負為背、抱為向，萬物背陰向陽、好生惡死；沖為中、和為順，處心中正謙和柔弱則長生。", "thesisTrad": "負為背、抱為向，萬物背陰向陽、好生惡死；沖為中、和為順，處心中正謙和柔弱則長生。", "noteIds": [ "c013" ], "workTypeSimp": "疏", "thesisSimp": "负为背、抱为向，万物背阴向阳、好生恶死；冲为中、和为顺，处心中正谦和柔弱则长生。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "萬物得陰陽沖氣生成之故，負抱陰陽、含養沖氣以為柔和；當負荷陰氣、懷抱陽氣、愛養沖氣。", "thesisTrad": "萬物得陰陽沖氣生成之故，負抱陰陽、含養沖氣以為柔和；當負荷陰氣、懷抱陽氣、愛養沖氣。", "noteIds": [ "c020", "c021" ], "workTypeSimp": "御注", "thesisSimp": "万物得阴阳冲气生成之故，负抱阴阳、含养冲气以为柔和；当负荷阴气、怀抱阳气、爱养冲气。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "萬物元於虚、始於無，背陰向陽、歸柔去剛，以含和柔弱而道無形。", "thesisTrad": "萬物元於虚、始於無，背陰向陽、歸柔去剛，以含和柔弱而道無形。", "noteIds": [ "c033" ], "workTypeSimp": "指归", "thesisSimp": "万物元于虚、始于无，背阴向阳、归柔去刚，以含和柔弱而道无形。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "陽熱陰寒不能獨生，故因大道以通之、借沖氣以和之，所以得生。", "thesisTrad": "陽熱陰寒不能獨生，故因大道以通之、借沖氣以和之，所以得生。", "noteIds": [ "c039" ], "workTypeSimp": "注", "thesisSimp": "阳热阴寒不能独生，故因大道以通之、借冲气以和之，所以得生。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "陰陽相交為沖炁，沖炁運化而成萬物；人受天地之中以生，沖和炁全則神形相得為生。", "thesisTrad": "陰陽相交為沖炁，沖炁運化而成萬物；人受天地之中以生，沖和炁全則神形相得為生。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "阴阳相交为冲炁，冲炁运化而成万物；人受天地之中以生，冲和炁全则神形相得为生。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "幽為陰、明為陽，有生者背陰向陽，必有沖炁以為和，陰陽二而沖炁一，萬物不得一無以生。", "thesisTrad": "幽為陰、明為陽，有生者背陰向陽，必有沖炁以為和，陰陽二而沖炁一，萬物不得一無以生。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "幽为阴、明为阳，有生者背阴向阳，必有冲炁以为和，阴阳二而冲炁一，万物不得一无以生。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "萬物雖有萬不同，莫不負陰抱陽、沖氣為和，物生於三而三生於一，理之自然。", "thesisTrad": "萬物雖有萬不同，莫不負陰抱陽、沖氣為和，物生於三而三生於一，理之自然。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "万物虽有万不同，莫不负阴抱阳、冲气为和，物生于三而三生于一，理之自然。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "後負陰、前抱陽、沖氣在中為和，和謂陰陽適均而不偏勝；既生之後亦必以沖氣為用。", "thesisTrad": "後負陰、前抱陽、沖氣在中為和，和謂陰陽適均而不偏勝；既生之後亦必以沖氣為用。", "noteIds": [ "c049" ], "workTypeSimp": "注", "thesisSimp": "后负阴、前抱阳、冲气在中为和，和谓阴阳适均而不偏胜；既生之后亦必以冲气为用。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "萬物各含一沖虚之體，和氣積中、英華昭著皆道力，沖虚柔弱而無用之用為大用。", "thesisTrad": "萬物各含一沖虚之體，和氣積中、英華昭著皆道力，沖虚柔弱而無用之用為大用。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "万物各含一冲虚之体，和气积中、英华昭著皆道力，冲虚柔弱而无用之用为大用。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "本章原弱所以為道之用，全在「沖氣為和」一言；沖和之氣未有不柔弱，不失沖和則得生道。", "thesisTrad": "本章原弱所以為道之用，全在「沖氣為和」一言；沖和之氣未有不柔弱，不失沖和則得生道。", "noteIds": [ "c054" ], "workTypeSimp": "本义", "thesisSimp": "本章原弱所以为道之用，全在「冲气为和」一言；冲和之气未有不柔弱，不失冲和则得生道。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "生始於沖氣、終於陰陽，陰陽立而生之理竭；順清貪天、順濁堅地則陰陽各死，不得所謂和。", "thesisTrad": "生始於沖氣、終於陰陽，陰陽立而生之理竭；順清貪天、順濁堅地則陰陽各死，不得所謂和。", "noteIds": [ "c056" ], "workTypeSimp": "衍", "thesisSimp": "生始于冲气、终于阴阳，阴阳立而生之理竭；顺清贪天、顺浊坚地则阴阳各死，不得所谓和。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以負陰向陽、元氣和柔立說，把沖氣引向治身久生。", "textTrad": "河上公以負陰向陽、元氣和柔立說，把沖氣引向治身久生。", "relationSimp": "立论", "textSimp": "河上公以负阴向阳、元气和柔立说，把冲气引向治身久生。" }, { "noteId": "c013", "relation": "疏", "relationTrad": "疏", "text": "成玄英以背陰向陽、沖中和順疏解，並轉出長生之術。", "textTrad": "成玄英以背陰向陽、沖中和順疏解，並轉出長生之術。", "relationSimp": "疏", "textSimp": "成玄英以背阴向阳、冲中和顺疏解，并转出长生之术。" }, { "noteId": "c020", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以含養沖氣、以為柔和總釋，御疏更引廣成子守一抱和。", "textTrad": "唐玄宗以含養沖氣、以為柔和總釋，御疏更引廣成子守一抱和。", "relationSimp": "御注", "textSimp": "唐玄宗以含养冲气、以为柔和总释，御疏更引广成子守一抱和。" }, { "noteId": "c033", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以元於虚、始於無、歸柔去剛，把負陰抱陽納入自然生成。", "textTrad": "嚴遵以元於虚、始於無、歸柔去剛，把負陰抱陽納入自然生成。", "relationSimp": "指归", "textSimp": "严遵以元于虚、始于无、归柔去刚，把负阴抱阳纳入自然生成。" }, { "noteId": "c039", "relation": "注", "relationTrad": "注", "text": "李榮以陽熱陰寒不能獨生，說明沖氣之和的必要。", "textTrad": "李榮以陽熱陰寒不能獨生，說明沖氣之和的必要。", "relationSimp": "注", "textSimp": "李荣以阳热阴寒不能独生，说明冲气之和的必要。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以沖炁運化、神形相得為生，將命題落到身心。", "textTrad": "陸希聲以沖炁運化、神形相得為生，將命題落到身心。", "relationSimp": "传", "textSimp": "陆希声以冲炁运化、神形相得为生，将命题落到身心。" }, { "noteId": "c049", "relation": "注", "relationTrad": "注", "text": "吳澄以陰陽適均為和、沖氣虚而不盈為弱，直接接上「弱者道之用」。", "textTrad": "吳澄以陰陽適均為和、沖氣虚而不盈為弱，直接接上「弱者道之用」。", "relationSimp": "注", "textSimp": "吴澄以阴阳适均为和、冲气虚而不盈为弱，直接接上「弱者道之用」。" }, { "noteId": "c054", "relation": "本義", "relationTrad": "本義", "text": "魏源以「沖氣為和」為全章關鍵，並以生死柔弱堅強為證。", "textTrad": "魏源以「沖氣為和」為全章關鍵，並以生死柔弱堅強為證。", "relationSimp": "本义", "textSimp": "魏源以「冲气为和」为全章关键，并以生死柔弱坚强为证。" } ], "nameSimp": "万物负阴而抱阳，冲气以为和", "questionSimp": "万物为何必须「负阴抱阳」？「冲气以为和」是宇宙生成，还是治身养生？", "introSimp": "河上公以万物无不负阴向阳、回心就日，万物中皆有元气得以和柔，若胸中有藏、骨中有髓、草木中有空虚，与气通故得久生，冲气落在治身养生。王弼以万物之生虽有万形、冲气一焉，冲气是万形所同的一。成玄英以负为背、抱为向，阳生阴死，万物背阴向阳、好生恶死；冲为中、和为顺，人欲不死必须处心中正、谦和柔弱。唐玄宗御注以万物得阴阳冲气生成之故，故负抱阴阳、含养冲气以为柔和；御疏以物生既因阴阳和气而得成全，当负荷阴气、怀抱阳气、爱养冲气，并引广成子「我守其一以抱其和」说明修身。严遵以万物之生皆元于虚、始于无，背阴向阳、归柔去刚，清静不动、心意不作，以含和柔弱而道无形。李荣以阳热阴寒不能独生，故因大道以通之、借冲气以和之。陆希声以阴阳相交为冲炁，冲炁运化而成万物，万物背阴向阳、冲炁和顺其生理；人受天地之中以生，冲和炁全则神形相得为生、散则相离为死。吕惠卿以幽为阴、明为阳，有生者背阴向阳，必有冲炁以为和，阴阳二而冲炁一，万物不得一无以生。苏辙以万物虽有万不同，莫不负阴抱阳、冲气为和，物生于三而三生于一，理之自然。吴澄以后负阴、前抱阳、冲气在中为和，和谓阴阳适均而不偏胜，既生之后亦必以冲气为用，冲气虚而不盈故曰弱。憨山以万物各含一冲虚之体，和气积中、英华昭著皆道力，冲虚柔弱与物不类而无用之用为大用。魏源以本章原弱所以为道之用，全在「冲气为和」一言，冲和之气未有不柔弱，人之生也柔弱、死也坚强，草木亦然。王夫之以生始于冲气、终于阴阳，阴阳立而生之理竭，就阴阳情才顺清贪天、顺浊坚地，则阴死于浊、阳死于清，不得所谓和。诸家或就生成、或就治身，大旨皆谓冲和柔弱为生之本。" }, { "id": "sun-yi-zhi-dao", "name": "故物或損之而益，或益之而損", "nameTrad": "故物或損之而益，或益之而損", "question": "損益為何相反？王公稱孤寡不穀是自損，還是求益？", "questionTrad": "損益為何相反？王公稱孤寡不穀是自損，還是求益？", "intro": "河上公以引之不得、推讓必還、增高者崩、貪貴者患說損益，損益是謙卑退讓的實效。王弼以百姓有心、異國殊風而得一者王侯主之，愈多愈遠、損則近之，損之至盡乃得其極，損益是求一歸無的工夫。成玄英以謙卑柔弱、損己濟物則物歸而全生，矜誇傲誕、益己凌物則物挫而危敗。唐玄宗御注以自損者人益、自益者人損，孤寡為稱不亦宜乎；御疏以王公稱孤寡以自毀損則百姓樂推，居上而驕則下人離散，並引《書》「滿招損，謙受益」。嚴遵以賢君處孤寡、居不穀，去大為小、安卑樂損，天地是祐、萬物是歸；眾人則貴堅剛、造權勢，動與道舛、靜與天迕，終至破國亡家。李榮以有道稱孤寡為損、謙光日新為益，無德虚貴自以為益、材下位高必至傾覆。陸希聲以《易》損之為善莫善於懲忿窒慾、為益之美莫美於遷善改過，損益即治心治身。呂惠卿以滿招損、謙受益乃天道，王公以所惡為稱，欲貴不忘賤、高不忘下。蘇轍以世以柔弱為損、強梁為益，不知其非，故使教者以此教之。吳澄以弱者損之而所以為益、強者益之而所以為損，此句起下二節。憨山以堯舜有天下而不與、自損而人益，桀紂以天下奉一己、自益而人損。諸家或以謙柔、或以去欲、或以自然，大旨皆謂損益相反而相生。", "introTrad": "河上公以引之不得、推讓必還、增高者崩、貪貴者患說損益，損益是謙卑退讓的實效。王弼以百姓有心、異國殊風而得一者王侯主之，愈多愈遠、損則近之，損之至盡乃得其極，損益是求一歸無的工夫。成玄英以謙卑柔弱、損己濟物則物歸而全生，矜誇傲誕、益己凌物則物挫而危敗。唐玄宗御注以自損者人益、自益者人損，孤寡為稱不亦宜乎；御疏以王公稱孤寡以自毀損則百姓樂推，居上而驕則下人離散，並引《書》「滿招損，謙受益」。嚴遵以賢君處孤寡、居不穀，去大為小、安卑樂損，天地是祐、萬物是歸；眾人則貴堅剛、造權勢，動與道舛、靜與天迕，終至破國亡家。李榮以有道稱孤寡為損、謙光日新為益，無德虚貴自以為益、材下位高必至傾覆。陸希聲以《易》損之為善莫善於懲忿窒慾、為益之美莫美於遷善改過，損益即治心治身。呂惠卿以滿招損、謙受益乃天道，王公以所惡為稱，欲貴不忘賤、高不忘下。蘇轍以世以柔弱為損、強梁為益，不知其非，故使教者以此教之。吳澄以弱者損之而所以為益、強者益之而所以為損，此句起下二節。憨山以堯舜有天下而不與、自損而人益，桀紂以天下奉一己、自益而人損。諸家或以謙柔、或以去欲、或以自然，大旨皆謂損益相反而相生。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "引之不得，推讓必還；增高者崩，貪富貴者致患。", "thesisTrad": "引之不得，推讓必還；增高者崩，貪富貴者致患。", "noteIds": [ "c004" ], "workTypeSimp": "注", "thesisSimp": "引之不得，推让必还；增高者崩，贪富贵者致患。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "百姓異風而得一者王侯主之；愈多愈遠，損則近之，損之至盡乃得其極。", "thesisTrad": "百姓異風而得一者王侯主之；愈多愈遠，損則近之，損之至盡乃得其極。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "百姓异风而得一者王侯主之；愈多愈远，损则近之，损之至尽乃得其极。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "損己濟物則物歸而全生，益己凌物則物挫而危敗。", "thesisTrad": "損己濟物則物歸而全生，益己凌物則物挫而危敗。", "noteIds": [ "c015" ], "workTypeSimp": "疏", "thesisSimp": "损己济物则物归而全生，益己凌物则物挫而危败。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "自損者人益之，自益者人損之；孤寡為稱，不亦宜乎。", "thesisTrad": "自損者人益之，自益者人損之；孤寡為稱，不亦宜乎。", "noteIds": [ "c024", "c025" ], "workTypeSimp": "御注", "thesisSimp": "自损者人益之，自益者人损之；孤寡为称，不亦宜乎。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "賢君處孤寡、安卑樂損，天地是祐；眾人貴堅剛、造權勢，終至破國亡家。", "thesisTrad": "賢君處孤寡、安卑樂損，天地是祐；眾人貴堅剛、造權勢，終至破國亡家。", "noteIds": [ "c035" ], "workTypeSimp": "指归", "thesisSimp": "贤君处孤寡、安卑乐损，天地是祐；众人贵坚刚、造权势，终至破国亡家。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "有道稱孤寡為損、謙光日新為益；無德虚貴、材下位高必至傾覆。", "thesisTrad": "有道稱孤寡為損、謙光日新為益；無德虚貴、材下位高必至傾覆。", "noteIds": [ "c041" ], "workTypeSimp": "注", "thesisSimp": "有道称孤寡为损、谦光日新为益；无德虚贵、材下位高必至倾覆。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "損之為善莫善於懲忿窒慾，為益之美莫美於遷善改過。", "thesisTrad": "損之為善莫善於懲忿窒慾，為益之美莫美於遷善改過。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "损之为善莫善于惩忿窒欲，为益之美莫美于迁善改过。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "滿招損、謙受益乃天道；王公以所惡為稱，欲貴不忘賤、高不忘下。", "thesisTrad": "滿招損、謙受益乃天道；王公以所惡為稱，欲貴不忘賤、高不忘下。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "满招损、谦受益乃天道；王公以所恶为称，欲贵不忘贱、高不忘下。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "世以柔弱為損、強梁為益，不知其非，故使教者以此教之。", "thesisTrad": "世以柔弱為損、強梁為益，不知其非，故使教者以此教之。", "noteIds": [ "c048" ], "workTypeSimp": "解", "thesisSimp": "世以柔弱为损、强梁为益，不知其非，故使教者以此教之。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "弱者損之而所以為益，強者益之而所以為損，此句起下二節。", "thesisTrad": "弱者損之而所以為益，強者益之而所以為損，此句起下二節。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "弱者损之而所以为益，强者益之而所以为损，此句起下二节。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "堯舜有天下而不與，自損而人益；桀紂以天下奉一己，自益而人損。", "thesisTrad": "堯舜有天下而不與，自損而人益；桀紂以天下奉一己，自益而人損。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "尧舜有天下而不与，自损而人益；桀纣以天下奉一己，自益而人损。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公以推讓必還、增高者崩立說，損益直接落在謙卑退讓。", "textTrad": "河上公以推讓必還、增高者崩立說，損益直接落在謙卑退讓。", "relationSimp": "立论", "textSimp": "河上公以推让必还、增高者崩立说，损益直接落在谦卑退让。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "王弼以愈多愈遠、損則近之，將損益收歸求一。", "textTrad": "王弼以愈多愈遠、損則近之，將損益收歸求一。", "relationSimp": "注", "textSimp": "王弼以愈多愈远、损则近之，将损益收归求一。" }, { "noteId": "c015", "relation": "疏", "relationTrad": "疏", "text": "成玄英以損己濟物、益己凌物對舉，突出物我之應。", "textTrad": "成玄英以損己濟物、益己凌物對舉，突出物我之應。", "relationSimp": "疏", "textSimp": "成玄英以损己济物、益己凌物对举，突出物我之应。" }, { "noteId": "c024", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以自損者人益、自益者人損，御疏引《書》滿招損、謙受益。", "textTrad": "唐玄宗以自損者人益、自益者人損，御疏引《書》滿招損、謙受益。", "relationSimp": "御注", "textSimp": "唐玄宗以自损者人益、自益者人损，御疏引《书》满招损、谦受益。" }, { "noteId": "c035", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以賢君安卑樂損與眾人造勢致禍對照，損益成為治國成敗。", "textTrad": "嚴遵以賢君安卑樂損與眾人造勢致禍對照，損益成為治國成敗。", "relationSimp": "指归", "textSimp": "严遵以贤君安卑乐损与众人造势致祸对照，损益成为治国成败。" }, { "noteId": "c041", "relation": "注", "relationTrad": "注", "text": "李榮以謙光日新為益、材下位高為損，語簡而切。", "textTrad": "李榮以謙光日新為益、材下位高為損，語簡而切。", "relationSimp": "注", "textSimp": "李荣以谦光日新为益、材下位高为损，语简而切。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以懲忿窒慾、遷善改過說損益，把它轉為治心之學。", "textTrad": "陸希聲以懲忿窒慾、遷善改過說損益，把它轉為治心之學。", "relationSimp": "传", "textSimp": "陆希声以惩忿窒欲、迁善改过说损益，把它转为治心之学。" }, { "noteId": "c048", "relation": "解", "relationTrad": "解", "text": "蘇轍指出世人以柔弱為損、強梁為益，正是需要教的原因。", "textTrad": "蘇轍指出世人以柔弱為損、強梁為益，正是需要教的原因。", "relationSimp": "解", "textSimp": "苏辙指出世人以柔弱为损、强梁为益，正是需要教的原因。" }, { "noteId": "c051", "relation": "注", "relationTrad": "注", "text": "吳澄以弱者損之而為益、強者益之而為損，統攝下文三事。", "textTrad": "吳澄以弱者損之而為益、強者益之而為損，統攝下文三事。", "relationSimp": "注", "textSimp": "吴澄以弱者损之而为益、强者益之而为损，统摄下文三事。" } ], "nameSimp": "故物或损之而益，或益之而损", "questionSimp": "损益为何相反？王公称孤寡不谷是自损，还是求益？", "introSimp": "河上公以引之不得、推让必还、增高者崩、贪贵者患说损益，损益是谦卑退让的实效。王弼以百姓有心、异国殊风而得一者王侯主之，愈多愈远、损则近之，损之至尽乃得其极，损益是求一归无的工夫。成玄英以谦卑柔弱、损己济物则物归而全生，矜夸傲诞、益己凌物则物挫而危败。唐玄宗御注以自损者人益、自益者人损，孤寡为称不亦宜乎；御疏以王公称孤寡以自毁损则百姓乐推，居上而骄则下人离散，并引《书》「满招损，谦受益」。严遵以贤君处孤寡、居不谷，去大为小、安卑乐损，天地是祐、万物是归；众人则贵坚刚、造权势，动与道舛、静与天迕，终至破国亡家。李荣以有道称孤寡为损、谦光日新为益，无德虚贵自以为益、材下位高必至倾覆。陆希声以《易》损之为善莫善于惩忿窒欲、为益之美莫美于迁善改过，损益即治心治身。吕惠卿以满招损、谦受益乃天道，王公以所恶为称，欲贵不忘贱、高不忘下。苏辙以世以柔弱为损、强梁为益，不知其非，故使教者以此教之。吴澄以弱者损之而所以为益、强者益之而所以为损，此句起下二节。憨山以尧舜有天下而不与、自损而人益，桀纣以天下奉一己、自益而人损。诸家或以谦柔、或以去欲、或以自然，大旨皆谓损益相反而相生。" }, { "id": "qiang-liang-jiao-fu", "name": "強梁者不得其死，吾將以為教父", "nameTrad": "強梁者不得其死，吾將以為教父", "question": "「強梁」為何不得其死？「教父」是教戒的開端，還是眾教之本？", "questionTrad": "「強梁」為何不得其死？「教父」是教戒的開端，還是眾教之本？", "intro": "河上公以強梁為不信玄妙、背叛道德、不從經教、尚勢任力，不得其死者為天所絕、兵刃所伐、王法所殺；父為始，以強梁之人為教戒之始。王弼以強梁必不得其死，人相教為強梁則必如我之教人不當為強梁，得其違教之徒適可以為教父。成玄英以強梁猶剛躁，必當夭折、不得依天命壽終；老君每說柔弱為善、剛強為惡，為學道之先。唐玄宗御注以強梁動與物抗、求益而損、物或擊之，故不得其死；柔弱之教為眾教之父；御疏以剛暴屈強失養生之要、自夭天數，並引《易》益卦「莫益之，或擊之」。嚴遵以強秦大楚專制而滅、神漢龍興和順而昌，強者離道、梁者去神，聖人悲之、書之竹帛，故罹其患。李榮以不從君父之命、不順聖人之教、貪榮守勝、尊己凌人為強梁，違科犯法、中道而夭；以強梁為教之本。陸希聲以強梁以暴害物、物亦害之，故不得盡其生理，以柔弱為眾教之父。呂惠卿以通於道者得一、得一則無我、無我不爭，反是則死之徒，故強梁不得其死、以為教父。蘇轍以強梁為妄之極，人知強梁之不免於死則知妄不可為，故為教父。吳澄以梁亦強也，不得其死謂不能善終，如子路死於孔悝之難；以強梁勝人之益而有不得其死之損，最為教人之第一義。憨山以不善教者只知增益知見、使之強梁，我教人日損其欲、謙虚自守，故為教父。魏源以教父承「弱者道之用」，書中言含德之厚比於赤子、專氣至柔如嬰兒，皆體道貴弱之旨。王夫之以至道不在言、感觸可爾，點出教父不在言說。諸家或以刑戮、或以剛躁、或以不爭、或以無我，大旨皆謂強梁取死、柔弱全生，故以柔弱之教為本。", "introTrad": "河上公以強梁為不信玄妙、背叛道德、不從經教、尚勢任力，不得其死者為天所絕、兵刃所伐、王法所殺；父為始，以強梁之人為教戒之始。王弼以強梁必不得其死，人相教為強梁則必如我之教人不當為強梁，得其違教之徒適可以為教父。成玄英以強梁猶剛躁，必當夭折、不得依天命壽終；老君每說柔弱為善、剛強為惡，為學道之先。唐玄宗御注以強梁動與物抗、求益而損、物或擊之，故不得其死；柔弱之教為眾教之父；御疏以剛暴屈強失養生之要、自夭天數，並引《易》益卦「莫益之，或擊之」。嚴遵以強秦大楚專制而滅、神漢龍興和順而昌，強者離道、梁者去神，聖人悲之、書之竹帛，故罹其患。李榮以不從君父之命、不順聖人之教、貪榮守勝、尊己凌人為強梁，違科犯法、中道而夭；以強梁為教之本。陸希聲以強梁以暴害物、物亦害之，故不得盡其生理，以柔弱為眾教之父。呂惠卿以通於道者得一、得一則無我、無我不爭，反是則死之徒，故強梁不得其死、以為教父。蘇轍以強梁為妄之極，人知強梁之不免於死則知妄不可為，故為教父。吳澄以梁亦強也，不得其死謂不能善終，如子路死於孔悝之難；以強梁勝人之益而有不得其死之損，最為教人之第一義。憨山以不善教者只知增益知見、使之強梁，我教人日損其欲、謙虚自守，故為教父。魏源以教父承「弱者道之用」，書中言含德之厚比於赤子、專氣至柔如嬰兒，皆體道貴弱之旨。王夫之以至道不在言、感觸可爾，點出教父不在言說。諸家或以刑戮、或以剛躁、或以不爭、或以無我，大旨皆謂強梁取死、柔弱全生，故以柔弱之教為本。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "強梁尚勢任力，為天所絕、兵刃所伐、王法所殺；父為始，以強梁之人為教戒之始。", "thesisTrad": "強梁尚勢任力，為天所絕、兵刃所伐、王法所殺；父為始，以強梁之人為教戒之始。", "noteIds": [ "c006", "c007" ], "workTypeSimp": "注", "thesisSimp": "强梁尚势任力，为天所绝、兵刃所伐、王法所杀；父为始，以强梁之人为教戒之始。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "強梁必不得其死；得其違教之徒，適可以為教父。", "thesisTrad": "強梁必不得其死；得其違教之徒，適可以為教父。", "noteIds": [ "c011" ], "workTypeSimp": "注", "thesisSimp": "强梁必不得其死；得其违教之徒，适可以为教父。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "強梁猶剛躁，必當夭折；每說柔弱為善、剛強為惡，為學道之先。", "thesisTrad": "強梁猶剛躁，必當夭折；每說柔弱為善、剛強為惡，為學道之先。", "noteIds": [ "c017" ], "workTypeSimp": "疏", "thesisSimp": "强梁犹刚躁，必当夭折；每说柔弱为善、刚强为恶，为学道之先。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "強梁動與物抗、物或擊之，故不得其死；柔弱之教為眾教之父。", "thesisTrad": "強梁動與物抗、物或擊之，故不得其死；柔弱之教為眾教之父。", "noteIds": [ "c028", "c029", "c030", "c031" ], "workTypeSimp": "御注", "thesisSimp": "强梁动与物抗、物或击之，故不得其死；柔弱之教为众教之父。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "強秦大楚專制而滅，神漢龍興和順而昌；強者離道，梁者去神。", "thesisTrad": "強秦大楚專制而滅，神漢龍興和順而昌；強者離道，梁者去神。", "noteIds": [ "c037" ], "workTypeSimp": "指归", "thesisSimp": "强秦大楚专制而灭，神汉龙兴和顺而昌；强者离道，梁者去神。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "不順聖人之教、貪榮守勝、尊己凌人為強梁，違科犯法、中道而夭；以強梁為教之本。", "thesisTrad": "不順聖人之教、貪榮守勝、尊己凌人為強梁，違科犯法、中道而夭；以強梁為教之本。", "noteIds": [ "c043" ], "workTypeSimp": "注", "thesisSimp": "不顺圣人之教、贪荣守胜、尊己凌人为强梁，违科犯法、中道而夭；以强梁为教之本。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "強梁以暴害物、物亦害之，故不得盡其生理，以柔弱為眾教之父。", "thesisTrad": "強梁以暴害物、物亦害之，故不得盡其生理，以柔弱為眾教之父。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "强梁以暴害物、物亦害之，故不得尽其生理，以柔弱为众教之父。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "通於道者得一、無我、不爭；反是則死之徒，故強梁不得其死、以為教父。", "thesisTrad": "通於道者得一、無我、不爭；反是則死之徒，故強梁不得其死、以為教父。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "通于道者得一、无我、不争；反是则死之徒，故强梁不得其死、以为教父。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "強梁為妄之極，知強梁之不免於死則知妄不可為，故為教父。", "thesisTrad": "強梁為妄之極，知強梁之不免於死則知妄不可為，故為教父。", "noteIds": [ "c048" ], "workTypeSimp": "解", "thesisSimp": "强梁为妄之极，知强梁之不免于死则知妄不可为，故为教父。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "梁亦強也，不得其死謂不能善終，如子路死於孔悝之難；此最為教人之第一義。", "thesisTrad": "梁亦強也，不得其死謂不能善終，如子路死於孔悝之難；此最為教人之第一義。", "noteIds": [ "c052" ], "workTypeSimp": "注", "thesisSimp": "梁亦强也，不得其死谓不能善终，如子路死于孔悝之难；此最为教人之第一义。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "不善教者只知增益知見、使之強梁；我教人日損其欲、謙虚自守，故為教父。", "thesisTrad": "不善教者只知增益知見、使之強梁；我教人日損其欲、謙虚自守，故為教父。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "不善教者只知增益知见、使之强梁；我教人日损其欲、谦虚自守，故为教父。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "教父承「弱者道之用」，含德之厚比於赤子、專氣至柔如嬰兒，皆體道貴弱之旨。", "thesisTrad": "教父承「弱者道之用」，含德之厚比於赤子、專氣至柔如嬰兒，皆體道貴弱之旨。", "noteIds": [ "c055" ], "workTypeSimp": "本义", "thesisSimp": "教父承「弱者道之用」，含德之厚比于赤子、专气至柔如婴儿，皆体道贵弱之旨。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "至道不在言，感觸可爾。", "thesisTrad": "至道不在言，感觸可爾。", "noteIds": [ "c057" ], "workTypeSimp": "衍", "thesisSimp": "至道不在言，感触可尔。" } }, "chain": [ { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "河上公以尚勢任力、天絕王誅說強梁之死，並以父為教戒之始。", "textTrad": "河上公以尚勢任力、天絕王誅說強梁之死，並以父為教戒之始。", "relationSimp": "立论", "textSimp": "河上公以尚势任力、天绝王诛说强梁之死，并以父为教戒之始。" }, { "noteId": "c011", "relation": "注", "relationTrad": "注", "text": "王弼以「得其違教之徒適可以為教父」翻出一層，教父成為反面的鑒戒。", "textTrad": "王弼以「得其違教之徒適可以為教父」翻出一層，教父成為反面的鑒戒。", "relationSimp": "注", "textSimp": "王弼以「得其违教之徒适可以为教父」翻出一层，教父成为反面的鉴戒。" }, { "noteId": "c017", "relation": "疏", "relationTrad": "疏", "text": "成玄英以剛躁夭折、柔弱為善收束，強調這是學道之先。", "textTrad": "成玄英以剛躁夭折、柔弱為善收束，強調這是學道之先。", "relationSimp": "疏", "textSimp": "成玄英以刚躁夭折、柔弱为善收束，强调这是学道之先。" }, { "noteId": "c028", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以動與物抗、物或擊之釋不得其死，並以柔弱之教為眾教之父。", "textTrad": "唐玄宗以動與物抗、物或擊之釋不得其死，並以柔弱之教為眾教之父。", "relationSimp": "御注", "textSimp": "唐玄宗以动与物抗、物或击之释不得其死，并以柔弱之教为众教之父。" }, { "noteId": "c037", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以強秦大楚之滅與神漢和順之昌作史證，教父帶有政治警戒。", "textTrad": "嚴遵以強秦大楚之滅與神漢和順之昌作史證，教父帶有政治警戒。", "relationSimp": "指归", "textSimp": "严遵以强秦大楚之灭与神汉和顺之昌作史证，教父带有政治警戒。" }, { "noteId": "c043", "relation": "注", "relationTrad": "注", "text": "李榮以違科犯法、中道而夭說強梁，並以強梁為教之本。", "textTrad": "李榮以違科犯法、中道而夭說強梁，並以強梁為教之本。", "relationSimp": "注", "textSimp": "李荣以违科犯法、中道而夭说强梁，并以强梁为教之本。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以暴害物、物亦害之，將強梁之死歸於物我相報。", "textTrad": "陸希聲以暴害物、物亦害之，將強梁之死歸於物我相報。", "relationSimp": "传", "textSimp": "陆希声以暴害物、物亦害之，将强梁之死归于物我相报。" }, { "noteId": "c048", "relation": "解", "relationTrad": "解", "text": "蘇轍以妄之極說強梁，教父成為去妄入道的入口。", "textTrad": "蘇轍以妄之極說強梁，教父成為去妄入道的入口。", "relationSimp": "解", "textSimp": "苏辙以妄之极说强梁，教父成为去妄入道的入口。" }, { "noteId": "c052", "relation": "注", "relationTrad": "注", "text": "吳澄以子路之死為實例，並以「教人第一義」定教父之位。", "textTrad": "吳澄以子路之死為實例，並以「教人第一義」定教父之位。", "relationSimp": "注", "textSimp": "吴澄以子路之死为实例，并以「教人第一义」定教父之位。" }, { "noteId": "c053", "relation": "解", "relationTrad": "解", "text": "憨山以日損其欲、謙虚自守說教父，與全章「沖氣為和」相承。", "textTrad": "憨山以日損其欲、謙虚自守說教父，與全章「沖氣為和」相承。", "relationSimp": "解", "textSimp": "憨山以日损其欲、谦虚自守说教父，与全章「冲气为和」相承。" }, { "noteId": "c057", "relation": "衍", "relationTrad": "衍", "text": "王夫之只以「至道不在言，感觸可爾」點出教父的言外之意。", "textTrad": "王夫之只以「至道不在言，感觸可爾」點出教父的言外之意。", "relationSimp": "衍", "textSimp": "王夫之只以「至道不在言，感触可尔」点出教父的言外之意。" } ], "nameSimp": "强梁者不得其死，吾将以为教父", "questionSimp": "「强梁」为何不得其死？「教父」是教戒的开端，还是众教之本？", "introSimp": "河上公以强梁为不信玄妙、背叛道德、不从经教、尚势任力，不得其死者为天所绝、兵刃所伐、王法所杀；父为始，以强梁之人为教戒之始。王弼以强梁必不得其死，人相教为强梁则必如我之教人不当为强梁，得其违教之徒适可以为教父。成玄英以强梁犹刚躁，必当夭折、不得依天命寿终；老君每说柔弱为善、刚强为恶，为学道之先。唐玄宗御注以强梁动与物抗、求益而损、物或击之，故不得其死；柔弱之教为众教之父；御疏以刚暴屈强失养生之要、自夭天数，并引《易》益卦「莫益之，或击之」。严遵以强秦大楚专制而灭、神汉龙兴和顺而昌，强者离道、梁者去神，圣人悲之、书之竹帛，故罹其患。李荣以不从君父之命、不顺圣人之教、贪荣守胜、尊己凌人为强梁，违科犯法、中道而夭；以强梁为教之本。陆希声以强梁以暴害物、物亦害之，故不得尽其生理，以柔弱为众教之父。吕惠卿以通于道者得一、得一则无我、无我不争，反是则死之徒，故强梁不得其死、以为教父。苏辙以强梁为妄之极，人知强梁之不免于死则知妄不可为，故为教父。吴澄以梁亦强也，不得其死谓不能善终，如子路死于孔悝之难；以强梁胜人之益而有不得其死之损，最为教人之第一义。憨山以不善教者只知增益知见、使之强梁，我教人日损其欲、谦虚自守，故为教父。魏源以教父承「弱者道之用」，书中言含德之厚比于赤子、专气至柔如婴儿，皆体道贵弱之旨。王夫之以至道不在言、感触可尔，点出教父不在言说。诸家或以刑戮、或以刚躁、或以不争、或以无我，大旨皆谓强梁取死、柔弱全生，故以柔弱之教为本。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.905Z", "keyPrefix": "laozi-42", "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-42", "slug": "42", "order": 42, "title": "第四十二章", "titleSimp": "第四十二章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章七句：首言道生一、一生二、二生三、三生萬物；次言萬物負陰抱陽、沖氣為和；次言王公以孤寡不穀自稱；次言損益相反；次言人我所教；末言強梁不得其死、以為教父。河上公以道始生一、一生陰陽、陰陽生和清濁三氣分為天地人、天地人共生萬物；萬物負陰向陽、中有元氣得以和柔；孤寡不穀為不祥之名，王公處謙卑法空虛；損之而益、益之而損，增高者崩、貪貴者患；眾人所教在去弱為強，我教去強為弱；強梁尚勢任力，為天所絕、兵刃所伐、王法所殺；父為教戒之始。王弼以萬物萬形其歸一、由無乃一、有一有二遂生乎三，過此非道之流；王侯得一而主，愈多愈遠、損則近之，損之至盡乃得其極；我非強使人從，用夫自然，順吉違凶；強梁必不得其死，得其違教之徒適可以為教父。成玄英以至道妙本體絕形名，從本降迹肇生元氣，元氣變生陰陽，二氣升降和氣為人，有三才次生萬物；負陰向陽、好生惡死，沖為中、和為順，處心中正謙和柔弱則長生；孤獨鰥寡人所惡，王公自牧明貴以賤為本；損己濟物則全，益己凌物則敗；儒俗謙柔猶懷封執，我之靜退貴在虚忘；強梁剛躁必當夭折，每說柔弱為善、剛強為惡，為學道之先。唐玄宗御注以一為沖氣，道出沖和妙氣，又生陽氣、陰氣，積沖氣之一、積陽氣之二，陰陽含孕、沖氣調和然後生成；御疏以道為虚極之神宗、一為沖和之精氣，動出和氣以生物，陰陽交泰、沖氣化醇則遍生庶彙；萬物負荷陰氣、懷抱陽氣、愛養沖氣以為柔和，引廣成子「守其一以抱其和」；王公稱孤寡不穀以謙柔為本；自損者人益、自益者人損，滿招損、謙受益；人君立教當以柔弱謙虚之義；強梁動與物抗、物或擊之，故不得其死；柔弱之教為眾教之父。嚴遵以虚之虚生虚、無之無生無、無生有形，形因於氣、氣因於和、和因於神明、神明因於道德、道德因於自然；道虚故生一、一虚故生二、二以元之無故生三、三以無故生萬物；萬物元於虚、始於無，背陰向陽、歸柔去剛；虚無微寡柔弱為天地所由興、萬物所因生，眾人所惡而侯王自名；賢君處孤寡、居不穀，去大為小、安卑樂損，天地是祐；眾人之教化弱為強、死於榮名，聖人之教反之、歸於玄冥；強秦大楚專制而滅，神漢龍興和順而昌。李榮以虚中動氣為道生元氣，清濁分、陰陽著為一生二，運二氣、三才為二生三，天覆地載人統於中為三生萬物；陽熱陰寒不能獨生，借沖氣以和；抱沖和則無好惡，失一元則有愛憎，有道王公卑以自牧；稱孤寡為損、謙光日新為益，無德虚貴、材下位高必至傾覆；人間之教理歸仁義、事在剛強，我義教之欲去剛強存柔弱；強梁違科犯法、中道而夭，以強梁為教之本。陸希聲以真精之體生妙物之用，陰陽相交為沖炁，沖炁運化而成萬物，萬物背陰向陽、沖炁和順其生理；人受天地之中以生，沖和炁全則神形相得為生、散則相離為死，故必養浩然之炁；孤寡不穀王公自稱，將損身心之強梁而求益於道德，懲忿窒慾、遷善改過，即損益之說；教人日益、我教人日損，以柔弱為眾教之父。呂惠卿以道莫與偶則一，謂之一則與所謂為二，有一有二則有三，三立而萬物生；幽為陰、明為陽，有生者背陰向陽，必有沖炁以為和，陰陽二而沖炁一，萬物不得一無以生；軒冕富貴非性命，王公以所惡為稱，欲貴不忘賤、高不忘下；損益滿謙乃天道；我之所教道也，通於道者得一、得一則無我、無我不爭；君子教人雖不同，至於反一而無我，故強梁不得其死、以為教父。蘇轍以道非一非二，與物為偶，道一而物不一，故以一名道，一與一為二、二與一為三，萬物生而莫不負陰抱陽、沖氣為和，物生於三而三生於一，理之自然；世人賤寡小貴眾大，王公自稱孤寡，古之達者已知之；世以柔弱為損、強梁為益，不知其非，故使教者皆以此教之，知強梁之不免於死則知妄不可為，故為教父。吳澄以此下皆詳言弱者道之用；道自無中生出沖虚之一氣，一氣生陽生陰分為二，陰陽二氣合沖虚一氣為三，非二與一之外別有三；萬物皆以三者而生，後負陰前抱陽、沖氣在中為和，既生之後亦必以沖氣為用，沖氣虚而不盈故曰弱；孤寡不穀非強於人之名，王公以此為稱是以弱而用；弱者損之而所以為益，強者益之而所以為損；用弱之事，梁亦強也，強梁不能弱必不能保其身，此最為教人之第一義。憨山以道體沖虚為天地萬物之本，道本無名強名之一，天地人物皆從此生；萬物各含一沖虚之體，和氣積中、英華昭著皆道力；沖虚柔弱與物不類，人皆惡之而不知無用之用；孤寡不穀皆自損之辭，侯王不自損則天下不歸，堯舜不與而人益、桀紂奉己而人損；人須待教，不善教者只知增益知見、使之強梁，我教人日損其欲、謙虚自守，故為教父。魏源以本章原弱所以為道之用，全在「沖氣為和」一言；沖和之氣未有不柔弱，人之生也柔弱、死也堅強，草木亦然，故萬物之生必常不失沖和之氣；此章正承前章「弱者道之用」，書中言含德之厚比於赤子、專氣至柔如嬰兒，皆體道貴弱之旨，張爾岐疑脫文、姚鼐指錯簡皆非。王夫之以道函三為一、生之盛者不可窺，生始於沖氣、終於陰陽，陰陽立而生之理竭；就陰陽情才順清貪天、順濁堅地，則陰死於濁、陽死於清，不得所謂和；故當損少致和、損和得一，得一者無一、致和者無致，陰陽在我而不叛其宗，則益之最盛；又謂至道不在言，感觸可爾。河上公七注、王弼四注、成玄英六注、唐玄宗御注御疏十四注、嚴遵六注、李榮六注、陸希聲一注、呂惠卿一注、蘇轍三注、吳澄四注、憨山一注、魏源二注、王夫之二注；俞樾《諸子平議》此章未列，故十三家。河上公題「道化第四十二」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「道生一章第四十二」，王弼本無章題；吳澄合第四十至四十二章為其第三十五章，魏源合第四十二、四十三章為其第三十六章；河上公道藏本「不穀」作「不轂」，陸希聲「王公以為稱」作「王公以自稱」、「沖氣」作「沖炁」，嚴遵「王公以為稱」作「王公以名稱」、「我亦教之」作「亦我教之」，憨山「或益之而損」作「或盜之而損」，傅奕「教父」作「學父」，並見校記。", "summarySimp": "全章七句：首言道生一、一生二、二生三、三生万物；次言万物负阴抱阳、冲气为和；次言王公以孤寡不谷自称；次言损益相反；次言人我所教；末言强梁不得其死、以为教父。河上公以道始生一、一生阴阳、阴阳生和清浊三气分为天地人、天地人共生万物；万物负阴向阳、中有元气得以和柔；孤寡不谷为不祥之名，王公处谦卑法空虚；损之而益、益之而损，增高者崩、贪贵者患；众人所教在去弱为强，我教去强为弱；强梁尚势任力，为天所绝、兵刃所伐、王法所杀；父为教戒之始。王弼以万物万形其归一、由无乃一、有一有二遂生乎三，过此非道之流；王侯得一而主，愈多愈远、损则近之，损之至尽乃得其极；我非强使人从，用夫自然，顺吉违凶；强梁必不得其死，得其违教之徒适可以为教父。成玄英以至道妙本体绝形名，从本降迹肇生元气，元气变生阴阳，二气升降和气为人，有三才次生万物；负阴向阳、好生恶死，冲为中、和为顺，处心中正谦和柔弱则长生；孤独鳏寡人所恶，王公自牧明贵以贱为本；损己济物则全，益己凌物则败；儒俗谦柔犹怀封执，我之静退贵在虚忘；强梁刚躁必当夭折，每说柔弱为善、刚强为恶，为学道之先。唐玄宗御注以一为冲气，道出冲和妙气，又生阳气、阴气，积冲气之一、积阳气之二，阴阳含孕、冲气调和然后生成；御疏以道为虚极之神宗、一为冲和之精气，动出和气以生物，阴阳交泰、冲气化醇则遍生庶汇；万物负荷阴气、怀抱阳气、爱养冲气以为柔和，引广成子「守其一以抱其和」；王公称孤寡不谷以谦柔为本；自损者人益、自益者人损，满招损、谦受益；人君立教当以柔弱谦虚之义；强梁动与物抗、物或击之，故不得其死；柔弱之教为众教之父。严遵以虚之虚生虚、无之无生无、无生有形，形因于气、气因于和、和因于神明、神明因于道德、道德因于自然；道虚故生一、一虚故生二、二以元之无故生三、三以无故生万物；万物元于虚、始于无，背阴向阳、归柔去刚；虚无微寡柔弱为天地所由兴、万物所因生，众人所恶而侯王自名；贤君处孤寡、居不谷，去大为小、安卑乐损，天地是祐；众人之教化弱为强、死于荣名，圣人之教反之、归于玄冥；强秦大楚专制而灭，神汉龙兴和顺而昌。李荣以虚中动气为道生元气，清浊分、阴阳着为一生二，运二气、三才为二生三，天覆地载人统于中为三生万物；阳热阴寒不能独生，借冲气以和；抱冲和则无好恶，失一元则有爱憎，有道王公卑以自牧；称孤寡为损、谦光日新为益，无德虚贵、材下位高必至倾覆；人间之教理归仁义、事在刚强，我义教之欲去刚强存柔弱；强梁违科犯法、中道而夭，以强梁为教之本。陆希声以真精之体生妙物之用，阴阳相交为冲炁，冲炁运化而成万物，万物背阴向阳、冲炁和顺其生理；人受天地之中以生，冲和炁全则神形相得为生、散则相离为死，故必养浩然之炁；孤寡不谷王公自称，将损身心之强梁而求益于道德，惩忿窒欲、迁善改过，即损益之说；教人日益、我教人日损，以柔弱为众教之父。吕惠卿以道莫与偶则一，谓之一则与所谓为二，有一有二则有三，三立而万物生；幽为阴、明为阳，有生者背阴向阳，必有冲炁以为和，阴阳二而冲炁一，万物不得一无以生；轩冕富贵非性命，王公以所恶为称，欲贵不忘贱、高不忘下；损益满谦乃天道；我之所教道也，通于道者得一、得一则无我、无我不争；君子教人虽不同，至于反一而无我，故强梁不得其死、以为教父。苏辙以道非一非二，与物为偶，道一而物不一，故以一名道，一与一为二、二与一为三，万物生而莫不负阴抱阳、冲气为和，物生于三而三生于一，理之自然；世人贱寡小贵众大，王公自称孤寡，古之达者已知之；世以柔弱为损、强梁为益，不知其非，故使教者皆以此教之，知强梁之不免于死则知妄不可为，故为教父。吴澄以此下皆详言弱者道之用；道自无中生出冲虚之一气，一气生阳生阴分为二，阴阳二气合冲虚一气为三，非二与一之外别有三；万物皆以三者而生，后负阴前抱阳、冲气在中为和，既生之后亦必以冲气为用，冲气虚而不盈故曰弱；孤寡不谷非强于人之名，王公以此为称是以弱而用；弱者损之而所以为益，强者益之而所以为损；用弱之事，梁亦强也，强梁不能弱必不能保其身，此最为教人之第一义。憨山以道体冲虚为天地万物之本，道本无名强名之一，天地人物皆从此生；万物各含一冲虚之体，和气积中、英华昭著皆道力；冲虚柔弱与物不类，人皆恶之而不知无用之用；孤寡不谷皆自损之辞，侯王不自损则天下不归，尧舜不与而人益、桀纣奉己而人损；人须待教，不善教者只知增益知见、使之强梁，我教人日损其欲、谦虚自守，故为教父。魏源以本章原弱所以为道之用，全在「冲气为和」一言；冲和之气未有不柔弱，人之生也柔弱、死也坚强，草木亦然，故万物之生必常不失冲和之气；此章正承前章「弱者道之用」，书中言含德之厚比于赤子、专气至柔如婴儿，皆体道贵弱之旨，张尔岐疑脱文、姚鼐指错简皆非。王夫之以道函三为一、生之盛者不可窥，生始于冲气、终于阴阳，阴阳立而生之理竭；就阴阳情才顺清贪天、顺浊坚地，则阴死于浊、阳死于清，不得所谓和；故当损少致和、损和得一，得一者无一、致和者无致，阴阳在我而不叛其宗，则益之最盛；又谓至道不在言，感触可尔。河上公七注、王弼四注、成玄英六注、唐玄宗御注御疏十四注、严遵六注、李荣六注、陆希声一注、吕惠卿一注、苏辙三注、吴澄四注、憨山一注、魏源二注、王夫之二注；俞樾《诸子平议》此章未列，故十三家。河上公题「道化第四十二」，《玄德纂疏》卷十二、吕惠卿、苏辙题「道生一章第四十二」，王弼本无章题；吴澄合第四十至四十二章为其第三十五章，魏源合第四十二、四十三章为其第三十六章；河上公道藏本「不谷」作「不毂」，陆希声「王公以为称」作「王公以自称」、「冲气」作「冲炁」，严遵「王公以为称」作「王公以名称」、「我亦教之」作「亦我教之」，憨山「或益之而损」作「或盗之而损」，傅奕「教父」作「学父」，并见校记。", "dataFile": "data/chapters/laozi-42.json", "relationsFile": "data/commentary-relations-laozi-42.json", "url": "/laozi/42/", "orderLabel": "第四十二", "volumeId": "dejing", "part": "德經", "partSimp": "德经" }, "paragraphs": [ { "id": "p001", "no": 1, "sentenceIds": [ "s001", "s002", "s003", "s004", "s005", "s006", "s007" ], "count": 7 } ], "coverage": { "sentences": 7, "paragraphs": 1, "notes": { "covered": 7, "total": 7, "percent": 100 }, "charNotes": { "covered": 7, "total": 7, "percent": 100 }, "collations": { "covered": 6, "total": 7, "percent": 85.7, "count": 9 }, "translations": { "covered": 7, "total": 7, "percent": 100 } } }