{ "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-43", "no": 43, "part": "德經", "partSimp": "德经", "title": "第四十三章", "titleSimp": "第四十三章", "intro": "《老子》第四十三章，河上公題「徧用第四十三」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「天下之至柔章第四十三」，王弼本無章題；吳澄合第四十至四十三章為其第三十五章，魏源合第四十二、四十三章為其第三十六章。全章三句：首言天下之至柔馳騁天下之至堅；次言無有入無間、吾是以知無為之有益；末言不言之教、無為之益、天下希及之。河上公以至柔為水、至堅為金石，水能貫堅入剛、無所不通；無有謂道，道無形質，故能出入無間、通神明、濟群生；吾見道無為而萬物自化成，故知無為之有益；不言之教法道不言、師之以身，無為之益治身有益精神、治國有益萬民；天下謂人主，希能有及。王弼以氣無所不入、水無所不出於經釋至柔馳騁至堅，以虛無柔弱無所不通、無有不可窮、至柔不可折，推知無為之有益。成玄英以至柔為水、至堅為金，馳騁是攻擊貫穿之義，水至柔能攻金石，喻無為至弱能破有為之累；間為隙，顛倒之流空見為有，達觀之士即有而空，有為粗疏故有隙、無為微密故無間；柔能破剛、無能遣有，故知無為之教大益修行；不言之教非關杜口，在理即有即無、在教即言即默，世間名教罕能逮。唐玄宗御注以至柔為正性，馳騁代務、染雜塵境、情欲充塞則為至堅；無有為不染塵境、心中一無所有，無間為道性清淨、妙體混成、一無間隙；御疏以正性澄清、和氣在躬為至柔，馳騁情欲、為聲色所誘則正性離散為至堅；無有為了悟諸法一無所有、返歸正性，無間即道；此章通誡人君以無為化理天下，清淨無為、理國理身有益於人；至道無言、聖人無為，九流百氏希有能及。嚴遵以道德至靈而神明賓、神明至無而太和臣，清濁太和至柔無形、包裹天地、含囊陰陽，故字曰至柔、名曰無形；無形之物不以堅堅、不以壯壯，故能弊天地、銷銅鐵、風馳電騁；道以無有之有通無間、遊無理，神明在身出無間、入無孔；有為之為有廢無功，無為之為成遂無窮；有聲之聲聞於百里，無聲之聲動於天外，道德不言而天地成、天地不言而四時行。李榮以有象之至柔為水、無形之至柔為道，水消金穿石、道遺彼忘我；水無有礙、道無有形，有間無處不入；道無形物得成、聖無為人得化，此即無為之益；不言之教教即忘言，任因循之事則事即無事，君安臣悅即無為之益，得有為者多、及無為者少。陸希聲以水以至柔為用而穿石、炁以無形為體而入無間，知有為之教本於事、以剛健為主，無為之教本於理、以柔順為先；行多言之教、滯有為之事則有損，行不言之教、通無為之理則有益；多言之教舉天下皆是，不言之教則天下希及。呂惠卿以天下之至柔馳騁至堅，觀於物則水是也；無有入於無間，觀於物則炁是也；水柔弱幾於道而猶攻堅，炁無質合於神而猶入無間，何況無形之至柔、太易之未見炁；故知無為之有益，而不言之教、無為之益天下希及。蘇轍以堅御堅不折則碎，以柔御堅柔亦不糜、堅亦不病，求之於物則水；以有入有捍不相受，以無入有無未嘗勞、有未嘗覺，求之於物則鬼神；聖人唯能無為，故能役使眾強、出入群有。吳澄以又承上文教弱之義而廣之，至柔與無有皆弱，馳騁猶躪躒，無有謂無有查滓之質，無間謂無中間罅隙可入之處；水至柔能攻穿至堅之石，氣無有能透入無罅隙之金石墻壁；以至柔無有之損而有馳騁至堅入於無間之益，柔能勝剛、無能入有皆非有所為而自然；不言之教謂宜弱不宜強之為教父，不待言而知；天下以有言為教、有為為益者遠不能及。憨山以承上言無為之益、以明不言之教；天下之至堅非至柔不足以馳騁，如水穿山透地、浸潤金石；以有入有則相觸而有間，以空入有則細無不入，如虛空遍入一切有形；有言則有跡、有跡則恃智、自多矜能好為，好為必易敗；知不言之教、無為之益，天下希及之。魏源以河上公分「天下之至柔」以下別為一章，而按上文損益分挈、末語不言無為分承，文義顯然，吳澄合之為是；又謂侯王孤寡不穀正與「得一章」首尾相應，可證此與上章皆發明得一章之旨。王夫之以適燕者北馳、適粵者南騁，而無適之駕則常得其夷而無所阻，轢踐百為而無所牾；以觹解者不能解不糾之結，以斧析者不能析無理之薪；苟知實之有虛、因而襲之，則祈距萬變而我志無不得；炫其堅而修備、測其間而抵隙者多矣，道之所以終隱於可道。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》第四十三章，河上公题「徧用第四十三」，《玄德纂疏》卷十二、吕惠卿、苏辙题「天下之至柔章第四十三」，王弼本无章题；吴澄合第四十至四十三章为其第三十五章，魏源合第四十二、四十三章为其第三十六章。全章三句：首言天下之至柔驰骋天下之至坚；次言无有入无间、吾是以知无为之有益；末言不言之教、无为之益、天下希及之。河上公以至柔为水、至坚为金石，水能贯坚入刚、无所不通；无有谓道，道无形质，故能出入无间、通神明、济群生；吾见道无为而万物自化成，故知无为之有益；不言之教法道不言、师之以身，无为之益治身有益精神、治国有益万民；天下谓人主，希能有及。王弼以气无所不入、水无所不出于经释至柔驰骋至坚，以虚无柔弱无所不通、无有不可穷、至柔不可折，推知无为之有益。成玄英以至柔为水、至坚为金，驰骋是攻击贯穿之义，水至柔能攻金石，喻无为至弱能破有为之累；间为隙，颠倒之流空见为有，达观之士即有而空，有为粗疏故有隙、无为微密故无间；柔能破刚、无能遣有，故知无为之教大益修行；不言之教非关杜口，在理即有即无、在教即言即默，世间名教罕能逮。唐玄宗御注以至柔为正性，驰骋代务、染杂尘境、情欲充塞则为至坚；无有为不染尘境、心中一无所有，无间为道性清净、妙体混成、一无间隙；御疏以正性澄清、和气在躬为至柔，驰骋情欲、为声色所诱则正性离散为至坚；无有为了悟诸法一无所有、返归正性，无间即道；此章通诫人君以无为化理天下，清净无为、理国理身有益于人；至道无言、圣人无为，九流百氏希有能及。严遵以道德至灵而神明宾、神明至无而太和臣，清浊太和至柔无形、包裹天地、含囊阴阳，故字曰至柔、名曰无形；无形之物不以坚坚、不以壮壮，故能弊天地、销铜铁、风驰电骋；道以无有之有通无间、游无理，神明在身出无间、入无孔；有为之为有废无功，无为之为成遂无穷；有声之声闻于百里，无声之声动于天外，道德不言而天地成、天地不言而四时行。李荣以有象之至柔为水、无形之至柔为道，水消金穿石、道遗彼忘我；水无有碍、道无有形，有间无处不入；道无形物得成、圣无为人得化，此即无为之益；不言之教教即忘言，任因循之事则事即无事，君安臣悦即无为之益，得有为者多、及无为者少。陆希声以水以至柔为用而穿石、炁以无形为体而入无间，知有为之教本于事、以刚健为主，无为之教本于理、以柔顺为先；行多言之教、滞有为之事则有损，行不言之教、通无为之理则有益；多言之教举天下皆是，不言之教则天下希及。吕惠卿以天下之至柔驰骋至坚，观于物则水是也；无有入于无间，观于物则炁是也；水柔弱几于道而犹攻坚，炁无质合于神而犹入无间，何况无形之至柔、太易之未见炁；故知无为之有益，而不言之教、无为之益天下希及。苏辙以坚御坚不折则碎，以柔御坚柔亦不糜、坚亦不病，求之于物则水；以有入有捍不相受，以无入有无未尝劳、有未尝觉，求之于物则鬼神；圣人唯能无为，故能役使众强、出入群有。吴澄以又承上文教弱之义而广之，至柔与无有皆弱，驰骋犹躏跞，无有谓无有查滓之质，无间谓无中间罅隙可入之处；水至柔能攻穿至坚之石，气无有能透入无罅隙之金石墙壁；以至柔无有之损而有驰骋至坚入于无间之益，柔能胜刚、无能入有皆非有所为而自然；不言之教谓宜弱不宜强之为教父，不待言而知；天下以有言为教、有为为益者远不能及。憨山以承上言无为之益、以明不言之教；天下之至坚非至柔不足以驰骋，如水穿山透地、浸润金石；以有入有则相触而有间，以空入有则细无不入，如虚空遍入一切有形；有言则有迹、有迹则恃智、自多矜能好为，好为必易败；知不言之教、无为之益，天下希及之。魏源以河上公分「天下之至柔」以下别为一章，而按上文损益分挈、末语不言无为分承，文义显然，吴澄合之为是；又谓侯王孤寡不谷正与「得一章」首尾相应，可证此与上章皆发明得一章之旨。王夫之以适燕者北驰、适粤者南骋，而无适之驾则常得其夷而无所阻，轹践百为而无所牾；以觹解者不能解不纠之结，以斧析者不能析无理之薪；苟知实之有虚、因而袭之，则祈距万变而我志无不得；炫其坚而修备、测其间而抵隙者多矣，道之所以终隐于可道。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；魏源以章次校記、王夫之以整章衍文，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；魏源以章次校记、王夫之以整章衍文，本站按文义分条。俞樾《诸子平议》此章未列。", "slug": "43", "order": 43, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章三句：首言天下之至柔馳騁天下之至堅；次言無有入無間、吾是以知無為之有益；末言不言之教、無為之益、天下希及之。河上公以至柔為水、至堅為金石，水能貫堅入剛、無所不通；無有謂道，道無形質，故能出入無間、通神明、濟群生；吾見道無為而萬物自化成，故知無為之有益；不言之教法道不言、師之以身，無為之益治身有益精神、治國有益萬民；天下謂人主，希能有及。王弼以氣無所不入、水無所不出於經釋至柔馳騁至堅，以虛無柔弱無所不通、無有不可窮、至柔不可折，推知無為之有益。成玄英以至柔為水、至堅為金，馳騁是攻擊貫穿之義，水至柔能攻金石，喻無為至弱能破有為之累；間為隙，顛倒之流空見為有，達觀之士即有而空，有為粗疏故有隙、無為微密故無間；柔能破剛、無能遣有，故知無為之教大益修行；不言之教非關杜口，在理即有即無、在教即言即默，世間名教罕能逮。唐玄宗御注以至柔為正性，馳騁代務、染雜塵境、情欲充塞則為至堅；無有為不染塵境、心中一無所有，無間為道性清淨、妙體混成、一無間隙；御疏以正性澄清、和氣在躬為至柔，馳騁情欲、為聲色所誘則正性離散為至堅；無有為了悟諸法一無所有、返歸正性，無間即道；此章通誡人君以無為化理天下，清淨無為、理國理身有益於人；至道無言、聖人無為，九流百氏希有能及。嚴遵以道德至靈而神明賓、神明至無而太和臣，清濁太和至柔無形、包裹天地、含囊陰陽，故字曰至柔、名曰無形；無形之物不以堅堅、不以壯壯，故能弊天地、銷銅鐵、風馳電騁；道以無有之有通無間、遊無理，神明在身出無間、入無孔；有為之為有廢無功，無為之為成遂無窮；有聲之聲聞於百里，無聲之聲動於天外，道德不言而天地成、天地不言而四時行。李榮以有象之至柔為水、無形之至柔為道，水消金穿石、道遺彼忘我；水無有礙、道無有形，有間無處不入；道無形物得成、聖無為人得化，此即無為之益；不言之教教即忘言，任因循之事則事即無事，君安臣悅即無為之益，得有為者多、及無為者少。陸希聲以水以至柔為用而穿石、炁以無形為體而入無間，知有為之教本於事、以剛健為主，無為之教本於理、以柔順為先；行多言之教、滯有為之事則有損，行不言之教、通無為之理則有益；多言之教舉天下皆是，不言之教則天下希及。呂惠卿以天下之至柔馳騁至堅，觀於物則水是也；無有入於無間，觀於物則炁是也；水柔弱幾於道而猶攻堅，炁無質合於神而猶入無間，何況無形之至柔、太易之未見炁；故知無為之有益，而不言之教、無為之益天下希及。蘇轍以堅御堅不折則碎，以柔御堅柔亦不糜、堅亦不病，求之於物則水；以有入有捍不相受，以無入有無未嘗勞、有未嘗覺，求之於物則鬼神；聖人唯能無為，故能役使眾強、出入群有。吳澄以又承上文教弱之義而廣之，至柔與無有皆弱，馳騁猶躪躒，無有謂無有查滓之質，無間謂無中間罅隙可入之處；水至柔能攻穿至堅之石，氣無有能透入無罅隙之金石墻壁；以至柔無有之損而有馳騁至堅入於無間之益，柔能勝剛、無能入有皆非有所為而自然；不言之教謂宜弱不宜強之為教父，不待言而知；天下以有言為教、有為為益者遠不能及。憨山以承上言無為之益、以明不言之教；天下之至堅非至柔不足以馳騁，如水穿山透地、浸潤金石；以有入有則相觸而有間，以空入有則細無不入，如虛空遍入一切有形；有言則有跡、有跡則恃智、自多矜能好為，好為必易敗；知不言之教、無為之益，天下希及之。魏源以河上公分「天下之至柔」以下別為一章，而按上文損益分挈、末語不言無為分承，文義顯然，吳澄合之為是；又謂侯王孤寡不穀正與「得一章」首尾相應，可證此與上章皆發明得一章之旨。王夫之以適燕者北馳、適粵者南騁，而無適之駕則常得其夷而無所阻，轢踐百為而無所牾；以觹解者不能解不糾之結，以斧析者不能析無理之薪；苟知實之有虛、因而襲之，則祈距萬變而我志無不得；炫其堅而修備、測其間而抵隙者多矣，道之所以終隱於可道。河上公四注、王弼二注、成玄英四注、唐玄宗御注御疏七注、嚴遵三注、李榮四注、陸希聲一注、呂惠卿一注、蘇轍一注、吳澄二注、憨山一注、魏源一注、王夫之一注；俞樾《諸子平議》此章未列，故十三家。河上公題「徧用第四十三」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「天下之至柔章第四十三」，王弼本無章題；吳澄合第四十至四十三章為其第三十五章，魏源合第四十二、四十三章為其第三十六章；諸本異文：王弼、河上公、成玄英、唐玄宗、李榮、憨山作「無有入無間」，陸希聲、嚴遵、蘇轍、呂惠卿、吳澄作「無有入於無間」，魏源作「無有入于無間」並引傅奕作「出於無有，入於無間」；魏源從《淮南子》於「有益」下增「也」字，一本無「吾」字，傅奕無「也」字而末句有「矣」字，並見校記。", "summarySimp": "全章三句：首言天下之至柔驰骋天下之至坚；次言无有入无间、吾是以知无为之有益；末言不言之教、无为之益、天下希及之。河上公以至柔为水、至坚为金石，水能贯坚入刚、无所不通；无有谓道，道无形质，故能出入无间、通神明、济群生；吾见道无为而万物自化成，故知无为之有益；不言之教法道不言、师之以身，无为之益治身有益精神、治国有益万民；天下谓人主，希能有及。王弼以气无所不入、水无所不出于经释至柔驰骋至坚，以虚无柔弱无所不通、无有不可穷、至柔不可折，推知无为之有益。成玄英以至柔为水、至坚为金，驰骋是攻击贯穿之义，水至柔能攻金石，喻无为至弱能破有为之累；间为隙，颠倒之流空见为有，达观之士即有而空，有为粗疏故有隙、无为微密故无间；柔能破刚、无能遣有，故知无为之教大益修行；不言之教非关杜口，在理即有即无、在教即言即默，世间名教罕能逮。唐玄宗御注以至柔为正性，驰骋代务、染杂尘境、情欲充塞则为至坚；无有为不染尘境、心中一无所有，无间为道性清净、妙体混成、一无间隙；御疏以正性澄清、和气在躬为至柔，驰骋情欲、为声色所诱则正性离散为至坚；无有为了悟诸法一无所有、返归正性，无间即道；此章通诫人君以无为化理天下，清净无为、理国理身有益于人；至道无言、圣人无为，九流百氏希有能及。严遵以道德至灵而神明宾、神明至无而太和臣，清浊太和至柔无形、包裹天地、含囊阴阳，故字曰至柔、名曰无形；无形之物不以坚坚、不以壮壮，故能弊天地、销铜铁、风驰电骋；道以无有之有通无间、游无理，神明在身出无间、入无孔；有为之为有废无功，无为之为成遂无穷；有声之声闻于百里，无声之声动于天外，道德不言而天地成、天地不言而四时行。李荣以有象之至柔为水、无形之至柔为道，水消金穿石、道遗彼忘我；水无有碍、道无有形，有间无处不入；道无形物得成、圣无为人得化，此即无为之益；不言之教教即忘言，任因循之事则事即无事，君安臣悦即无为之益，得有为者多、及无为者少。陆希声以水以至柔为用而穿石、炁以无形为体而入无间，知有为之教本于事、以刚健为主，无为之教本于理、以柔顺为先；行多言之教、滞有为之事则有损，行不言之教、通无为之理则有益；多言之教举天下皆是，不言之教则天下希及。吕惠卿以天下之至柔驰骋至坚，观于物则水是也；无有入于无间，观于物则炁是也；水柔弱几于道而犹攻坚，炁无质合于神而犹入无间，何况无形之至柔、太易之未见炁；故知无为之有益，而不言之教、无为之益天下希及。苏辙以坚御坚不折则碎，以柔御坚柔亦不糜、坚亦不病，求之于物则水；以有入有捍不相受，以无入有无未尝劳、有未尝觉，求之于物则鬼神；圣人唯能无为，故能役使众强、出入群有。吴澄以又承上文教弱之义而广之，至柔与无有皆弱，驰骋犹躏跞，无有谓无有查滓之质，无间谓无中间罅隙可入之处；水至柔能攻穿至坚之石，气无有能透入无罅隙之金石墙壁；以至柔无有之损而有驰骋至坚入于无间之益，柔能胜刚、无能入有皆非有所为而自然；不言之教谓宜弱不宜强之为教父，不待言而知；天下以有言为教、有为为益者远不能及。憨山以承上言无为之益、以明不言之教；天下之至坚非至柔不足以驰骋，如水穿山透地、浸润金石；以有入有则相触而有间，以空入有则细无不入，如虚空遍入一切有形；有言则有迹、有迹则恃智、自多矜能好为，好为必易败；知不言之教、无为之益，天下希及之。魏源以河上公分「天下之至柔」以下别为一章，而按上文损益分挈、末语不言无为分承，文义显然，吴澄合之为是；又谓侯王孤寡不谷正与「得一章」首尾相应，可证此与上章皆发明得一章之旨。王夫之以适燕者北驰、适粤者南骋，而无适之驾则常得其夷而无所阻，轹践百为而无所牾；以觹解者不能解不纠之结，以斧析者不能析无理之薪；苟知实之有虚、因而袭之，则祈距万变而我志无不得；炫其坚而修备、测其间而抵隙者多矣，道之所以终隐于可道。河上公四注、王弼二注、成玄英四注、唐玄宗御注御疏七注、严遵三注、李荣四注、陆希声一注、吕惠卿一注、苏辙一注、吴澄二注、憨山一注、魏源一注、王夫之一注；俞樾《诸子平议》此章未列，故十三家。河上公题「徧用第四十三」，《玄德纂疏》卷十二、吕惠卿、苏辙题「天下之至柔章第四十三」，王弼本无章题；吴澄合第四十至四十三章为其第三十五章，魏源合第四十二、四十三章为其第三十六章；诸本异文：王弼、河上公、成玄英、唐玄宗、李荣、憨山作「无有入无间」，陆希声、严遵、苏辙、吕惠卿、吴澄作「无有入于无间」，魏源作「无有入于无间」并引傅奕作「出于无有，入于无间」；魏源从《淮南子》于「有益」下增「也」字，一本无「吾」字，傅奕无「也」字而末句有「矣」字，并见校记。", "dataFile": "data/chapters/laozi-43.json", "relationsFile": "data/commentary-relations-laozi-43.json", "url": "/laozi/43/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第四十三" }, "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「天下之至柔，馳騁天下之至堅，無有入無間，吾是以知無為之有益，不言之教，無為之益，天下希及之」；河上公題「徧用第四十三」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「天下之至柔章第四十三」，王弼本無章題；吳澄合第四十至四十三章為其第三十五章，魏源合第四十二、四十三章為其第三十六章。諸本異文：王弼、河上公、成玄英、唐玄宗、李榮、憨山作「無有入無間」；陸希聲、嚴遵、蘇轍、呂惠卿、吳澄作「無有入於無間」；魏源作「無有入于無間」，並引傅奕作「出於無有，入於無間」；魏源從《淮南子》於「有益」下增「也」字，一本無「吾」字，傅奕無「也」字而末句有「矣」字，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「天下之至柔，驰骋天下之至坚，无有入无间，吾是以知无为之有益，不言之教，无为之益，天下希及之」；河上公题「徧用第四十三」，《玄德纂疏》卷十二、吕惠卿、苏辙题「天下之至柔章第四十三」，王弼本无章题；吴澄合第四十至四十三章为其第三十五章，魏源合第四十二、四十三章为其第三十六章。诸本异文：王弼、河上公、成玄英、唐玄宗、李荣、憨山作「无有入无间」；陆希声、严遵、苏辙、吕惠卿、吴澄作「无有入于无间」；魏源作「无有入于无间」，并引傅奕作「出于无有，入于无间」；魏源从《淮南子》于「有益」下增「也」字，一本无「吾」字，傅奕无「也」字而末句有「矣」字，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": 3, "commentaries": 32, "charNotes": 10, "collations": 5 } }, "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「徧用第四十三」，以至柔為水、至堅為金石，水能貫堅入剛、無所不通；無有謂道，道無形質，故能出入無間、通神明、濟群生；吾見道無為而萬物自化成，故知無為之有益；不言之教法道不言、師之以身，無為之益治身有益精神、治國有益萬民；天下謂人主，希能有及。此章據《玄德纂疏》卷十二所引。", "count": 4, "nameSimp": "河上公章句", "workSimp": "老子道德经章句", "authorSimp": "河上公", "eraSimp": "汉", "yearsSimp": "传汉文帝时", "descSimp": "分章句解，兼重治身与治国；此章题「徧用第四十三」，以至柔为水、至坚为金石，水能贯坚入刚、无所不通；无有谓道，道无形质，故能出入无间、通神明、济群生；吾见道无为而万物自化成，故知无为之有益；不言之教法道不言、师之以身，无为之益治身有益精神、治国有益万民；天下谓人主，希能有及。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；此章注二條，以氣無所不入、水無所不出於經釋至柔馳騁至堅；以虛無柔弱無所不通、無有不可窮、至柔不可折，推知無為之有益。此章注據《道藏》本王弼《老子注》。", "count": 2, "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；此章注二条，以气无所不入、水无所不出于经释至柔驰骋至坚；以虚无柔弱无所不通、无有不可穷、至柔不可折，推知无为之有益。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，以至柔為水、至堅為金，馳騁是攻擊貫穿之義，水至柔能攻金石，喻無為至弱能破有為之累；間為隙，顛倒之流空見為有，達觀之士即有而空，有為粗疏故有隙、無為微密故無間；柔能破剛、無能遣有，故知無為之教大益修行；不言之教非關杜口，在理即有即無、在教即言即默，世間名教罕能逮。", "count": 4, "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，以至柔为水、至坚为金，驰骋是攻击贯穿之义，水至柔能攻金石，喻无为至弱能破有为之累；间为隙，颠倒之流空见为有，达观之士即有而空，有为粗疏故有隙、无为微密故无间；柔能破刚、无能遣有，故知无为之教大益修行；不言之教非关杜口，在理即有即无、在教即言即默，世间名教罕能逮。", "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；御注以至柔為正性，馳騁代務、染雜塵境、情欲充塞則為至堅；無有為不染塵境、心中一無所有，無間為道性清淨、妙體混成、一無間隙；御疏以正性澄清、和氣在躬為至柔，馳騁情欲、為聲色所誘則正性離散為至堅；無有為了悟諸法一無所有、返歸正性，無間即道；此章通誡人君以無為化理天下，清淨無為、理國理身有益於人；至道無言、聖人無為，九流百氏希有能及。此章據《玄德纂疏》卷十二所引御注御疏。", "count": 7, "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；御注以至柔为正性，驰骋代务、染杂尘境、情欲充塞则为至坚；无有为不染尘境、心中一无所有，无间为道性清净、妙体混成、一无间隙；御疏以正性澄清、和气在躬为至柔，驰骋情欲、为声色所诱则正性离散为至坚；无有为了悟诸法一无所有、返归正性，无间即道；此章通诫人君以无为化理天下，清净无为、理国理身有益于人；至道无言、圣人无为，九流百氏希有能及。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，嚴遵本無章題，此章自為一篇；以道德至靈而神明賓、神明至無而太和臣，清濁太和至柔無形、包裹天地、含囊陰陽，故字曰至柔、名曰無形；無形之物不以堅堅、不以壯壯，故能弊天地、銷銅鐵、風馳電騁；道以無有之有通無間、遊無理，神明在身出無間、入無孔；有為之為有廢無功，無為之為成遂無窮；有聲之聲聞於百里，無聲之聲動於天外，道德不言而天地成、天地不言而四時行。", "count": 3, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "以「自然」「太和」立说；此章指归存于《道藏》本，严遵本无章题，此章自为一篇；以道德至灵而神明宾、神明至无而太和臣，清浊太和至柔无形、包裹天地、含囊阴阳，故字曰至柔、名曰无形；无形之物不以坚坚、不以壮壮，故能弊天地、销铜铁、风驰电骋；道以无有之有通无间、游无理，神明在身出无间、入无孔；有为之为有废无功，无为之为成遂无穷；有声之声闻于百里，无声之声动于天外，道德不言而天地成、天地不言而四时行。", "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，以有象之至柔為水、無形之至柔為道，水消金穿石、道遺彼忘我；水無有礙、道無有形，有間無處不入；道無形物得成、聖無為人得化，此即無為之益；不言之教教即忘言，任因循之事則事即無事，君安臣悅即無為之益，得有為者多、及無為者少。", "count": 4, "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，以有象之至柔为水、无形之至柔为道，水消金穿石、道遗彼忘我；水无有碍、道无有形，有间无处不入；道无形物得成、圣无为人得化，此即无为之益；不言之教教即忘言，任因循之事则事即无事，君安臣悦即无为之益，得有为者多、及无为者少。", "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；此章經文陸希聲合第四十二、四十三章為一段，傳亦通釋兩章；此條為第四十三章部分，以水以至柔為用而穿石、炁以無形為體而入無間，知有為之教本於事、以剛健為主，無為之教本於理、以柔順為先；行多言之教、滯有為之事則有損，行不言之教、通無為之理則有益；多言之教舉天下皆是，不言之教則天下希及。此章傳據《道藏》本。", "count": 1, "nameSimp": "陆希声传", "workSimp": "道德经传", "authorSimp": "陆希声", "eraSimp": "唐", "yearsSimp": "？–895", "descSimp": "以情性说道器；此章经文陆希声合第四十二、四十三章为一段，传亦通释两章；此条为第四十三章部分，以水以至柔为用而穿石、炁以无形为体而入无间，知有为之教本于事、以刚健为主，无为之教本于理、以柔顺为先；行多言之教、滞有为之事则有损，行不言之教、通无为之理则有益；多言之教举天下皆是，不言之教则天下希及。此章传据《道藏》本。", "shortSimp": "陆传" }, { "id": "lvhuiqing", "name": "呂惠卿傳", "short": "呂傳", "author": "呂惠卿", "work": "道德真經傳", "era": "北宋", "years": "1032–1111", "color": "#7a6a4a", "desc": "此章整章一傳，以天下之至柔馳騁至堅，觀於物則水是也；無有入於無間，觀於物則炁是也；水柔弱幾於道而猶攻堅，炁無質合於神而猶入無間，何況無形之至柔、太易之未見炁；故知無為之有益，而不言之教、無為之益天下希及。", "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，以天下之至柔驰骋至坚，观于物则水是也；无有入于无间，观于物则炁是也；水柔弱几于道而犹攻坚，炁无质合于神而犹入无间，何况无形之至柔、太易之未见炁；故知无为之有益，而不言之教、无为之益天下希及。", "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": "此章注一條，以堅御堅不折則碎，以柔御堅柔亦不糜、堅亦不病，求之於物則水；以有入有捍不相受，以無入有無未嘗勞、有未嘗覺，求之於物則鬼神；聖人唯能無為，故能役使眾強、出入群有；末句無注。", "count": 1, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "此章注一条，以坚御坚不折则碎，以柔御坚柔亦不糜、坚亦不病，求之于物则水；以有入有捍不相受，以无入有无未尝劳、有未尝觉，求之于物则鬼神；圣人唯能无为，故能役使众强、出入群有；末句无注。", "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、四十二章合為其第三十五章；以又承上文教弱之義而廣之，至柔與無有皆弱，馳騁猶躪躒，無有謂無有查滓之質，無間謂無中間罅隙可入之處；水至柔能攻穿至堅之石，氣無有能透入無罅隙之金石墻壁；以至柔無有之損而有馳騁至堅入於無間之益，柔能勝剛、無能入有皆非有所為而自然；不言之教謂宜弱不宜強之為教父，不待言而知；天下以有言為教、有為為益者遠不能及。", "count": 2, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章与第四十、四十一、四十二章合为其第三十五章；以又承上文教弱之义而广之，至柔与无有皆弱，驰骋犹躏跞，无有谓无有查滓之质，无间谓无中间罅隙可入之处；水至柔能攻穿至坚之石，气无有能透入无罅隙之金石墙壁；以至柔无有之损而有驰骋至坚入于无间之益，柔能胜刚、无能入有皆非有所为而自然；不言之教谓宜弱不宜强之为教父，不待言而知；天下以有言为教、有为为益者远不能及。", "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，以承上言無為之益、以明不言之教；天下之至堅非至柔不足以馳騁，如水穿山透地、浸潤金石；以有入有則相觸而有間，以空入有則細無不入，如虛空遍入一切有形；有言則有跡、有跡則恃智、自多矜能好為，好為必易敗；知不言之教、無為之益，天下希及之。", "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，以承上言无为之益、以明不言之教；天下之至坚非至柔不足以驰骋，如水穿山透地、浸润金石；以有入有则相触而有间，以空入有则细无不入，如虚空遍入一切有形；有言则有迹、有迹则恃智、自多矜能好为，好为必易败；知不言之教、无为之益，天下希及之。", "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；此章與第四十二章合為其第三十六章，魏源以河上公分「天下之至柔」以下別為一章，而按上文損益分挈、末語不言無為分承，文義顯然，吳澄合之為是；又謂侯王孤寡不穀正與「得一章」首尾相應，可證此與上章皆發明得一章之旨。", "count": 1, "nameSimp": "魏源老子本义", "workSimp": "老子本义", "authorSimp": "魏源", "eraSimp": "清", "yearsSimp": "1794–1857", "descSimp": "清儒治《老》，重校勘与通义；此章与第四十二章合为其第三十六章，魏源以河上公分「天下之至柔」以下别为一章，而按上文损益分挈、末语不言无为分承，文义显然，吴澄合之为是；又谓侯王孤寡不谷正与「得一章」首尾相应，可证此与上章皆发明得一章之旨。", "shortSimp": "魏本义" }, { "id": "wangfuzhi", "name": "船山衍", "short": "船山", "author": "王夫之", "work": "老子衍", "era": "清", "years": "1619–1692", "color": "#3f5d52", "desc": "此章衍文一段，以適燕者北馳、適粵者南騁，而無適之駕則常得其夷而無所阻，轢踐百為而無所牾；以觹解者不能解不糾之結，以斧析者不能析無理之薪；苟知實之有虛、因而襲之，則祈距萬變而我志無不得；炫其堅而修備、測其間而抵隙者多矣，道之所以終隱於可道。", "count": 1, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "此章衍文一段，以适燕者北驰、适粤者南骋，而无适之驾则常得其夷而无所阻，轹践百为而无所牾；以觹解者不能解不纠之结，以斧析者不能析无理之薪；苟知实之有虚、因而袭之，则祈距万变而我志无不得；炫其坚而修备、测其间而抵隙者多矣，道之所以终隐于可道。", "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": 3, "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": "天下之至柔，馳騁天下之至堅。", "textSimp": "天下之至柔，驰骋天下之至坚。", "translation": "天下最柔弱的东西，能够驰骋穿透天下最坚硬的东西。", "translationTrad": "天下最柔弱的東西，能夠馳騁穿透天下最堅硬的東西。", "noteIds": [ "c001", "c005", "c007", "c011", "c012", "c018", "c021", "c025", "c026", "c027", "c028", "c030", "c031", "c032" ], "noteCount": 14, "charNoteIds": [ "n001", "n002", "n003" ], "key": "laozi-43:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "無有入無間，吾是以知無為之有益。", "textSimp": "无有入无间，吾是以知无为之有益。", "translation": "没有形质的「无有」，能够进入没有间隙的「无间」；我因此知道无为的益处。", "translationTrad": "沒有形質的「無有」，能夠進入沒有間隙的「無間」；我因此知道無為的益處。", "noteIds": [ "c002", "c003", "c006", "c008", "c009", "c013", "c014", "c015", "c019", "c022", "c023", "c025", "c026", "c027", "c028", "c030", "c031", "c032" ], "noteCount": 18, "charNoteIds": [ "n004", "n005", "n006", "n007" ], "key": "laozi-43:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "不言之教，無為之益，天下希及之。", "textSimp": "不言之教，无为之益，天下希及之。", "translation": "不言的教诲，无为的益处，天下很少有人能够达到。", "translationTrad": "不言的教誨，無為的益處，天下很少有人能夠達到。", "noteIds": [ "c004", "c010", "c016", "c017", "c020", "c024", "c025", "c026", "c029", "c030", "c031", "c032" ], "noteCount": 12, "charNoteIds": [ "n008", "n009", "n010" ], "key": "laozi-43:s003", "n": 3 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下之至柔，馳騁天下之至堅", "kind": "note", "text": "至柔者水也，至堅者金石也，水能貫堅入剛，無所不通也。", "authorNote": "河上公此章注據《玄德纂疏》卷十二所引；河上公題「徧用第四十三」。本章音注：騁，敕領反。", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "至柔者水也，至坚者金石也，水能贯坚入刚，无所不通也。", "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「徧用第四十三」。本章音注：騁，敕領反。）", "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「徧用第四十三」。本章音注：骋，敕领反。", "lemmaSimp": "天下之至柔，驰骋天下之至坚" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "無有入無間", "kind": "note", "text": "夫無有謂道也，道無形質，故能出入無間，通神明，濟群生。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "夫无有谓道也，道无形质，故能出入无间，通神明，济群生。", "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": "无有入无间" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "吾是以知無為之有益", "kind": "note", "text": "吾見道無為而萬物自化成，是以知無為之有益於人也。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "吾见道无为而万物自化成，是以知无为之有益于人也。", "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": "吾是以知无为之有益" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "不言之教，無為之益，天下希及之", "kind": "note", "text": "不言之教，法道不言，師之以身也。無為之益，法道無為，治身則有益精神，治國則有益萬民，不勞煩也。天下希及之，天下謂人主也，希能有及道無為，無為之治，治身治國者同。", "authorNote": "", "citation": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "textSimp": "不言之教，法道不言，师之以身也。无为之益，法道无为，治身则有益精神，治国则有益万民，不劳烦也。天下希及之，天下谓人主也，希能有及道无为，无为之治，治身治国者同。", "citationFull": "河上公《老子道德經章句》（《玄德纂疏》卷十二所引）", "citationSimp": "河上公《老子道德经章句》（《玄德纂疏》卷十二所引）", "lemmaSimp": "不言之教，无为之益，天下希及之" }, { "id": "c005", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "天下之至柔，馳騁天下之至堅", "kind": "note", "text": "氣無所不入，水無所不出於經。", "authorNote": "王弼此章注據《道藏》本；王弼本正文作「無有入無間」，無「於」字。", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "气无所不入，水无所不出于经。", "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「無有入無間」，無「於」字。）", "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「无有入无间」，无「于」字。", "lemmaSimp": "天下之至柔，驰骋天下之至坚" }, { "id": "c006", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "無有入無間，吾是以知無為之有益", "kind": "note", "text": "虛無柔弱，無所不通，無有不可窮，至柔不可折，以此推之，故知無為之有益也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本）", "textSimp": "虚无柔弱，无所不通，无有不可穷，至柔不可折，以此推之，故知无为之有益也。", "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": "无有入无间，吾是以知无为之有益" }, { "id": "c007", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "天下之至柔，馳騁天下之至堅", "kind": "note", "text": "至柔水也，至堅金也。馳騁是攻擊貫穿之義也。言水至柔，能攻金石之堅，喻無為至弱，能破有為之累，故下文云天下柔弱莫過於水，而攻堅強者莫之能先。", "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": "至柔水也，至坚金也。驰骋是攻击贯穿之义也。言水至柔，能攻金石之坚，喻无为至弱，能破有为之累，故下文云天下柔弱莫过于水，而攻坚强者莫之能先。", "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": "天下之至柔，驰骋天下之至坚" }, { "id": "c008", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "無有入無間", "kind": "note", "text": "間，隙也。言顛倒之流，空見為有；達觀之士，即有而空，故言無有也。有為粗疏，故有隙；無為微密，故無間。既而即有即無，故能入無間之妙理也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "间，隙也。言颠倒之流，空见为有；达观之士，即有而空，故言无有也。有为粗疏，故有隙；无为微密，故无间。既而即有即无，故能入无间之妙理也。", "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": "无有入无间" }, { "id": "c009", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "吾是以知無為之有益", "kind": "note", "text": "柔能破剛，無能遣有，是以知無為之教，大益脩行之人。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "柔能破刚，无能遣有，是以知无为之教，大益修行之人。", "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": "吾是以知无为之有益" }, { "id": "c010", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "不言之教，無為之益，天下希及之", "kind": "note", "text": "所謂不言，非關杜口，在理既即有即無，在教亦即言即默，故名不言之教；即有即無，故名無為之益。益既不益而益，而教豈不教而教哉？斯乃盡性窮理，蓋世之談，世間名教罕能逮者，故天下希及之。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十二所引）", "textSimp": "所谓不言，非关杜口，在理既即有即无，在教亦即言即默，故名不言之教；即有即无，故名无为之益。益既不益而益，而教岂不教而教哉？斯乃尽性穷理，盖世之谈，世间名教罕能逮者，故天下希及之。", "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": "不言之教，无为之益，天下希及之" }, { "id": "c011", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下之至柔，馳騁天下之至堅", "kind": "note", "text": "天下之至柔者，正性也。若馳騁代務，染雜塵境，情欲充塞，則為天下之至堅爾。", "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": "天下之至柔者，正性也。若驰骋代务，染杂尘境，情欲充塞，则为天下之至坚尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御注。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": "天下之至柔，驰骋天下之至坚" }, { "id": "c012", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下之至柔，馳騁天下之至堅", "kind": "note", "text": "夫人之正性，本自澄清，和氣在躬，為至柔也。若馳騁情欲，染著世塵，為聲色所誘，則正性離散，為至堅也。", "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": "夫人之正性，本自澄清，和气在躬，为至柔也。若驰骋情欲，染着世尘，为声色所诱，则正性离散，为至坚也。", "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": "天下之至柔，驰骋天下之至坚" }, { "id": "c013", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "無有入無間，吾是以知無為之有益", "kind": "note", "text": "無有者，不染塵境，令心中一無所有；無間者，道性清淨，妙體混成，一無間隙。夫不為可欲所亂，令心境俱靜，一無所有，則心與道合，入無間矣。故聖人云：吾見身心清淨，即能合道，是知有為之教不如無為爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）", "textSimp": "无有者，不染尘境，令心中一无所有；无间者，道性清净，妙体混成，一无间隙。夫不为可欲所乱，令心境俱静，一无所有，则心与道合，入无间矣。故圣人云：吾见身心清净，即能合道，是知有为之教不如无为尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十二所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十二所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "无有入无间，吾是以知无为之有益" }, { "id": "c014", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "無有入無間", "kind": "note", "text": "無有者，謂人了悟諸法一無所有，則返歸正性，與道合同，入無間矣。無間，道也；入，謂與同也。以道為無間者，明道性清淨，混然無際而無間隙也。", "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": "无有者，谓人了悟诸法一无所有，则返归正性，与道合同，入无间矣。无间，道也；入，谓与同也。以道为无间者，明道性清净，混然无际而无间隙也。", "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": "无有入无间" }, { "id": "c015", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "吾是以知無為之有益", "kind": "note", "text": "吾者，老君自稱也。此章亦通誡人君以無為化理天下，故老君云：吾見眾生正性柔弱，及乎馳騁奔競則至堅強；若使照了心境一無所有，即合道矣。是知清淨無為，理國理身，有益於人也。以此推之，有為之教不及無為之有益也。", "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": "吾者，老君自称也。此章亦通诫人君以无为化理天下，故老君云：吾见众生正性柔弱，及乎驰骋奔竞则至坚强；若使照了心境一无所有，即合道矣。是知清净无为，理国理身，有益于人也。以此推之，有为之教不及无为之有益也。", "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": "吾是以知无为之有益" }, { "id": "c016", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不言之教，無為之益，天下希及之", "kind": "note", "text": "言天下眾教少能及之者。", "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": "言天下众教少能及之者。", "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": "不言之教，无为之益，天下希及之" }, { "id": "c017", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不言之教，無為之益，天下希及之", "kind": "note", "text": "至道無言，物以之生；聖人無為，化以之清，即不恃立言然後成教。天下希及之者，言九流百氏希有能及無為之教者也。又云：自非體道之君，莫之能及，故曰希也。", "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": "至道无言，物以之生；圣人无为，化以之清，即不恃立言然后成教。天下希及之者，言九流百氏希有能及无为之教者也。又云：自非体道之君，莫之能及，故曰希也。", "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": "不言之教，无为之益，天下希及之" }, { "id": "c018", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "天下之至柔，馳騁天下之至堅", "kind": "note", "text": "道德至靈而神明賓，神明至無而太和臣，清濁太和至柔無形，包裹天地，含囊陰陽，經紀萬物，無不維綱……故字曰至柔，名曰無形。是以無形之物不以堅堅、不以壯壯，故能弊天地、銷銅鐵，風馳電騁，經極日月，周流上下……何以效其然也？夫響以無聲不可窮，影以無形不可極，水以淖弱貫金石、沈萬物，地以柔順成大功、勝草木，舌耳無患，角齒傷折。由此觀之，柔者弊堅，虚者馳實，非有為之自然之物也。", "authorNote": "嚴遵此章指歸據《道藏》本；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）", "textSimp": "道德至灵而神明宾，神明至无而太和臣，清浊太和至柔无形，包裹天地，含囊阴阳，经纪万物，无不维纲……故字曰至柔，名曰无形。是以无形之物不以坚坚、不以壮壮，故能弊天地、销铜铁，风驰电骋，经极日月，周流上下……何以效其然也？夫响以无声不可穷，影以无形不可极，水以淖弱贯金石、沈万物，地以柔顺成大功、胜草木，舌耳无患，角齿伤折。由此观之，柔者弊坚，虚者驰实，非有为之自然之物也。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）（嚴遵此章指歸據《道藏》本；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）", "authorNoteSimp": "严遵此章指归据《道藏》本；严遵本无章题，此章自为一篇。引文有节略。", "lemmaSimp": "天下之至柔，驰骋天下之至坚" }, { "id": "c019", "block": 0, "source": "yanzun", "target": { "start": "s002", "end": "s002" }, "lemma": "無有入無間，吾是以知無為之有益", "kind": "note", "text": "夫道以無有之有，通無間，遊無理，光耀有為之室，澄清無為之府，出入無外而無坼，經歷珠玉而無朕……何以效其然也？夫有形鎌利不入無理，神明在身，出無間，入無孔，俯仰之頃，經數千里。由此言之，有為之為有廢無功，無為之為成遂無窮，天地是造，人物是興。", "authorNote": "引文有節略。", "citation": "嚴遵《道德真經指歸》（《道藏》本）", "textSimp": "夫道以无有之有，通无间，游无理，光耀有为之室，澄清无为之府，出入无外而无坼，经历珠玉而无朕……何以效其然也？夫有形镰利不入无理，神明在身，出无间，入无孔，俯仰之顷，经数千里。由此言之，有为之为有废无功，无为之为成遂无穷，天地是造，人物是兴。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）（引文有節略。）", "citationSimp": "严遵《道德真经指归》（《道藏》本）", "authorNoteSimp": "引文有节略。", "lemmaSimp": "无有入无间，吾是以知无为之有益" }, { "id": "c020", "block": 0, "source": "yanzun", "target": { "start": "s003", "end": "s003" }, "lemma": "不言之教，無為之益，天下希及之", "kind": "note", "text": "有聲之聲聞於百里，無聲之聲動於天外，震於四海；言之所言，異類不通；不言之言，陰陽化，天地感。且道德無為而天地成，天地不言而四時行，凡此二者，神明之符，自然之驗也。是以聖人虚心以原道德，靜氣以存神明……教以不言之言，化以不化之化，示以無象之象，而歸乎玄妙……故我無言而天地無為，天地無為而道德無為，三者並興，總進相乘，和氣洋溢，太平滋生……天下惘惘，味味喁喁，不知若鷇，無為若雛，生而不喜，死而不憂……莫有求之，萬福自來。", "authorNote": "引文有節略；嚴遵於「天下希及之」句下自注「寡能及也」。", "citation": "嚴遵《道德真經指歸》（《道藏》本）", "textSimp": "有声之声闻于百里，无声之声动于天外，震于四海；言之所言，异类不通；不言之言，阴阳化，天地感。且道德无为而天地成，天地不言而四时行，凡此二者，神明之符，自然之验也。是以圣人虚心以原道德，静气以存神明……教以不言之言，化以不化之化，示以无象之象，而归乎玄妙……故我无言而天地无为，天地无为而道德无为，三者并兴，总进相乘，和气洋溢，太平滋生……天下惘惘，味味喁喁，不知若鷇，无为若雏，生而不喜，死而不忧……莫有求之，万福自来。", "citationFull": "嚴遵《道德真經指歸》（《道藏》本）（引文有節略；嚴遵於「天下希及之」句下自注「寡能及也」。）", "citationSimp": "严遵《道德真经指归》（《道藏》本）", "authorNoteSimp": "引文有节略；严遵于「天下希及之」句下自注「寡能及也」。", "lemmaSimp": "不言之教，无为之益，天下希及之" }, { "id": "c021", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下之至柔，馳騁天下之至堅", "kind": "note", "text": "有象之至柔者水也，無形之至柔者道也。水至柔而能消金穿石，破彼堅強；道至柔而能遺彼忘我，破茲固執。言人若能鑒之於水，體之於道，足能洞之於人我，經之於丘山，微妙玄通，都無滯礙，此謂馳騁之至堅也。", "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": "有象之至柔者水也，无形之至柔者道也。水至柔而能消金穿石，破彼坚强；道至柔而能遗彼忘我，破兹固执。言人若能鉴之于水，体之于道，足能洞之于人我，经之于丘山，微妙玄通，都无滞碍，此谓驰骋之至坚也。", "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": "天下之至柔，驰骋天下之至坚" }, { "id": "c022", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "無有入無間", "kind": "note", "text": "水無有礙，道無有形，有間無處不入。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "水无有碍，道无有形，有间无处不入。", "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": "无有入无间" }, { "id": "c023", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "吾是以知無為之有益", "kind": "note", "text": "道無形，物得成；聖無為，人得化。此乃是無為之益。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "道无形，物得成；圣无为，人得化。此乃是无为之益。", "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": "吾是以知无为之有益" }, { "id": "c024", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "不言之教，無為之益，天下希及之", "kind": "note", "text": "不言之教，無為之益，前稱無為之益，未知何曰無為？行不言之教，教即忘言；任因循之事，事即無事；君安於上，臣悅於下，此無為之益也。天下希及之，得有為者多，及無為者少也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十二所引）", "textSimp": "不言之教，无为之益，前称无为之益，未知何曰无为？行不言之教，教即忘言；任因循之事，事即无事；君安于上，臣悦于下，此无为之益也。天下希及之，得有为者多，及无为者少也。", "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": "不言之教，无为之益，天下希及之" }, { "id": "c025", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s003" }, "lemma": "天下之至柔……天下希及之", "kind": "note", "text": "何以明之？夫水以至柔為用，而穿於石之至堅；炁以無形為體，而入於物之無間。是知有為之教本於事，以剛健為主；無為之教本於理，以柔順為先。吾見水之攻至堅、炁之入無間，是以知無為之有益、有為之有損也。夫行多言之教、滯有為之事，則有為之有損也；行不言之教、通無為之理，則無為之有益也。多言之教、有為之損，舉天下皆是也；不言之教、無為之益，則天下希及之。於乎！知我者希，則我者貴，信矣。", "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；此條自「何以明之」起，為第四十三章部分。陸希聲此章傳據《道藏》本。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "何以明之？夫水以至柔为用，而穿于石之至坚；炁以无形为体，而入于物之无间。是知有为之教本于事，以刚健为主；无为之教本于理，以柔顺为先。吾见水之攻至坚、炁之入无间，是以知无为之有益、有为之有损也。夫行多言之教、滞有为之事，则有为之有损也；行不言之教、通无为之理，则无为之有益也。多言之教、有为之损，举天下皆是也；不言之教、无为之益，则天下希及之。於乎！知我者希，则我者贵，信矣。", "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；此條自「何以明之」起，為第四十三章部分。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；此条自「何以明之」起，为第四十三章部分。陆希声此章传据《道藏》本。", "lemmaSimp": "天下之至柔……天下希及之" }, { "id": "c026", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s003" }, "lemma": "天下之至柔……天下希及之", "kind": "note", "text": "天下之至柔，馳騁天下之至堅，觀於物則水是也。無有入於無間，觀於物則炁是也。水以其柔弱故幾於道，然而不能無形者也，而猶攻堅強者莫之能先；炁以其無質故合於神，然而不能無炁者也，猶能入於無間。而況以無形之至柔、太易之未見炁，於以馳騁天下之至堅、而入於無間，則孰不為之動，而亦何入而不自得哉？故曰吾是以知無為之有益也。而不言之教、無為之益，天下希及之，是亦不知反其宗而已矣。", "authorNote": "呂惠卿此章傳據《道藏》本。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "天下之至柔，驰骋天下之至坚，观于物则水是也。无有入于无间，观于物则炁是也。水以其柔弱故几于道，然而不能无形者也，而犹攻坚强者莫之能先；炁以其无质故合于神，然而不能无炁者也，犹能入于无间。而况以无形之至柔、太易之未见炁，于以驰骋天下之至坚、而入于无间，则孰不为之动，而亦何入而不自得哉？故曰吾是以知无为之有益也。而不言之教、无为之益，天下希及之，是亦不知反其宗而已矣。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）（呂惠卿此章傳據《道藏》本。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "authorNoteSimp": "吕惠卿此章传据《道藏》本。", "lemmaSimp": "天下之至柔……天下希及之" }, { "id": "c027", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s002" }, "lemma": "天下之至柔……吾是以知無為之有益", "kind": "note", "text": "以堅御堅，不折則碎；以柔御堅，柔亦不糜，堅亦不病，求之於物，則水是也。以有入有，捍不相受；以無入有，無未嘗勞，有未嘗覺，求之於物，則鬼神是也。是以聖人唯能無為，故能役使眾強，出入群有。", "authorNote": "蘇轍此章解據《道藏》本；此注統釋前二句，末句無注。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "以坚御坚，不折则碎；以柔御坚，柔亦不糜，坚亦不病，求之于物，则水是也。以有入有，捍不相受；以无入有，无未尝劳，有未尝觉，求之于物，则鬼神是也。是以圣人唯能无为，故能役使众强，出入群有。", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍此章解據《道藏》本；此注統釋前二句，末句無注。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙此章解据《道藏》本；此注统释前二句，末句无注。", "lemmaSimp": "天下之至柔……吾是以知无为之有益" }, { "id": "c028", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "天下之至柔……吾是以知無為之有益", "kind": "note", "text": "又承上文所言教弱之義而廣之。至柔與無有皆弱也，馳騁猶云躪躒；無有謂無有查滓之質；無間，無中間罅隙可入之處。水至柔能攻穿至堅之石，氣無有能透入無罅隙之金石墻壁。以至柔無有之損，而有馳騁至堅、入於無間之益，所謂損之而益者。柔能勝剛，無能入有，皆非有所為而自然，故曰無為之有益。", "authorNote": "吳澄此章注據《道藏》本；吳澄合第四十至四十三章為其第三十五章。", "citation": "吳澄《道德真經注》", "textSimp": "又承上文所言教弱之义而广之。至柔与无有皆弱也，驰骋犹云躏跞；无有谓无有查滓之质；无间，无中间罅隙可入之处。水至柔能攻穿至坚之石，气无有能透入无罅隙之金石墙壁。以至柔无有之损，而有驰骋至坚、入于无间之益，所谓损之而益者。柔能胜刚，无能入有，皆非有所为而自然，故曰无为之有益。", "citationFull": "吳澄《道德真經注》（吳澄此章注據《道藏》本；吳澄合第四十至四十三章為其第三十五章。）", "citationSimp": "吴澄《道德真经注》", "authorNoteSimp": "吴澄此章注据《道藏》本；吴澄合第四十至四十三章为其第三十五章。", "lemmaSimp": "天下之至柔……吾是以知无为之有益" }, { "id": "c029", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "不言之教，無為之益，天下希及之", "kind": "note", "text": "此終上文二節之意。不言之教，謂宜弱不宜強之為教父，不待言而知；無為之益，謂至柔無有之馳騁能入也。其教人益人之義過於人，天下之以有言為教、有為為益，遠不能及此，故曰希及之。以上所言，皆用弱者也。", "authorNote": "", "citation": "吳澄《道德真經注》", "textSimp": "此终上文二节之意。不言之教，谓宜弱不宜强之为教父，不待言而知；无为之益，谓至柔无有之驰骋能入也。其教人益人之义过于人，天下之以有言为教、有为为益，远不能及此，故曰希及之。以上所言，皆用弱者也。", "citationFull": "吳澄《道德真經注》", "citationSimp": "吴澄《道德真经注》", "lemmaSimp": "不言之教，无为之益，天下希及之" }, { "id": "c030", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s003" }, "lemma": "天下之至柔……天下希及之", "kind": "note", "text": "此承上言無為之益，以明不言之教也。然天下之至堅，非至柔不足以馳騁之。如水之穿山透地、浸潤金石是已。若以有入有，即相觸而有間；若以空入有，則細無不入。如虛空偏入一切有形，即纖塵芒芴，無所不入，以其虛也。若知虛無之有用，足知無為之有益矣。前云人不善教人者，以其有言也；有言則有跡，有跡則恃智，恃智則自多；自多者則矜能而好為，凡好為者必易敗。此蓋有言之教、有為之無益也如此，則知不言之教、無為之益，天下希及之矣。", "authorNote": "憨山此章解據公開轉錄本；「偏入」當是「遍入」之訛。", "citation": "釋德清《道德經解》", "textSimp": "此承上言无为之益，以明不言之教也。然天下之至坚，非至柔不足以驰骋之。如水之穿山透地、浸润金石是已。若以有入有，即相触而有间；若以空入有，则细无不入。如虚空偏入一切有形，即纤尘芒芴，无所不入，以其虚也。若知虚无之有用，足知无为之有益矣。前云人不善教人者，以其有言也；有言则有迹，有迹则恃智，恃智则自多；自多者则矜能而好为，凡好为者必易败。此盖有言之教、有为之无益也如此，则知不言之教、无为之益，天下希及之矣。", "citationFull": "釋德清《道德經解》（憨山此章解據公開轉錄本；「偏入」當是「遍入」之訛。）", "citationSimp": "释德清《道德经解》", "authorNoteSimp": "憨山此章解据公开转录本；「偏入」当是「遍入」之讹。", "lemmaSimp": "天下之至柔……天下希及之" }, { "id": "c031", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s003" }, "lemma": "天下之至柔……天下希及之", "kind": "note", "text": "河上分「天下之至柔」以下別為一章。今按上文損益分挈，末語不言無為分承，文義顯然，吳澄合之是也。又按侯王孤寡不穀，正與「得一章」首尾相應，尤可證此與上章皆發明得一章之旨也。", "authorNote": "魏源此章與第四十二章合為其第三十六章，此為章末章次校記。魏源此章校記據《老子本義》下篇。", "citation": "魏源《老子本義》", "textSimp": "河上分「天下之至柔」以下别为一章。今按上文损益分挈，末语不言无为分承，文义显然，吴澄合之是也。又按侯王孤寡不谷，正与「得一章」首尾相应，尤可证此与上章皆发明得一章之旨也。", "citationFull": "魏源《老子本義》（魏源此章與第四十二章合為其第三十六章，此為章末章次校記。魏源此章校記據《老子本義》下篇。）", "citationSimp": "魏源《老子本义》", "authorNoteSimp": "魏源此章与第四十二章合为其第三十六章，此为章末章次校记。魏源此章校记据《老子本义》下篇。", "lemmaSimp": "天下之至柔……天下希及之" }, { "id": "c032", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s003" }, "lemma": "天下之至柔……天下希及之", "kind": "note", "text": "適燕者北馳，適粵者南騁；而無適之駕，則常得其夷而無所阻，轢踐百為而無所牾。以觹解者，不能解不糾之結；以斧析者，不能析無理之薪。苟知實之有虛，因而襲之，則祈距萬變，而我志無不得。夫炫其「堅」而修備，測其「間」而抵隙者多矣，道之所以終隱於「可道」也。", "authorNote": "王夫之此章衍文據公開轉錄本；底本「抵隙音多矣」，「音」當是「者」之訛，今改。", "citation": "王夫之《老子衍》", "textSimp": "适燕者北驰，适粤者南骋；而无适之驾，则常得其夷而无所阻，轹践百为而无所牾。以觹解者，不能解不纠之结；以斧析者，不能析无理之薪。苟知实之有虚，因而袭之，则祈距万变，而我志无不得。夫炫其「坚」而修备，测其「间」而抵隙者多矣，道之所以终隐于「可道」也。", "citationFull": "王夫之《老子衍》（王夫之此章衍文據公開轉錄本；底本「抵隙音多矣」，「音」當是「者」之訛，今改。）", "citationSimp": "王夫之《老子衍》", "authorNoteSimp": "王夫之此章衍文据公开转录本；底本「抵隙音多矣」，「音」当是「者」之讹，今改。", "lemmaSimp": "天下之至柔……天下希及之" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 3, "end": 5, "char": "至柔", "charSimp": "至柔", "startSimp": 3, "endSimp": 5, "pinyin": "zhì róu", "gloss": "最柔弱者；河上公指水，唐玄宗指正性。", "glossSimp": "最柔弱者；河上公指水，唐玄宗指正性。", "general": "河上公謂至柔者水，唐玄宗謂至柔者正性，李榮謂有象之至柔為水、無形之至柔為道，吳澄謂至柔與無有皆弱。", "generalSimp": "河上公谓至柔者水，唐玄宗谓至柔者正性，李荣谓有象之至柔为水、无形之至柔为道，吴澄谓至柔与无有皆弱。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "lirong", "wucheng" ], "refsSimp": [ "heshanggong", "tangxuanzong", "lirong", "wucheng" ] }, { "id": "n002", "sentenceId": "s001", "start": 6, "end": 8, "char": "馳騁", "charSimp": "驰骋", "startSimp": 6, "endSimp": 8, "pinyin": "chí chěng", "gloss": "驅馳、縱橫、役使；此謂以柔弱馳騁穿透至堅。", "glossSimp": "驱驰、纵横、役使；此谓以柔弱驰骋穿透至坚。", "general": "成玄英謂馳騁是攻擊貫穿之義，吳澄謂馳騁猶云躪躒，河上公謂水能貫堅入剛。", "generalSimp": "成玄英谓驰骋是攻击贯穿之义，吴澄谓驰骋犹云躏跞，河上公谓水能贯坚入刚。", "variants": [], "variantsSimp": [], "refs": [ "chengxuanying", "wucheng", "heshanggong" ], "refsSimp": [ "chengxuanying", "wucheng", "heshanggong" ] }, { "id": "n003", "sentenceId": "s001", "start": 11, "end": 13, "char": "至堅", "charSimp": "至坚", "startSimp": 11, "endSimp": 13, "pinyin": "zhì jiān", "gloss": "最堅硬者；河上公指金石，唐玄宗指情欲充塞、正性離散之堅。", "glossSimp": "最坚硬者；河上公指金石，唐玄宗指情欲充塞、正性离散之坚。", "general": "河上公謂至堅者金石，成玄英謂至堅金也，唐玄宗謂馳騁代務、情欲充塞則為至堅。", "generalSimp": "河上公谓至坚者金石，成玄英谓至坚金也，唐玄宗谓驰骋代务、情欲充塞则为至坚。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ] }, { "id": "n004", "sentenceId": "s002", "start": 0, "end": 2, "char": "無有", "charSimp": "无有", "startSimp": 0, "endSimp": 2, "pinyin": "wú yǒu", "gloss": "無形質、一無所有；河上公謂道，唐玄宗謂心境一無所有。", "glossSimp": "无形质、一无所有；河上公谓道，唐玄宗谓心境一无所有。", "general": "河上公謂無有謂道，唐玄宗謂不染塵境、心中一無所有，成玄英謂即有而空，吳澄謂無有查滓之質。", "generalSimp": "河上公谓无有谓道，唐玄宗谓不染尘境、心中一无所有，成玄英谓即有而空，吴澄谓无有查滓之质。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "chengxuanying", "wucheng" ], "refsSimp": [ "heshanggong", "tangxuanzong", "chengxuanying", "wucheng" ] }, { "id": "n005", "sentenceId": "s002", "start": 3, "end": 5, "char": "無間", "charSimp": "无间", "startSimp": 3, "endSimp": 5, "pinyin": "wú jiàn", "gloss": "沒有間隙；唐玄宗謂道性清淨、混然無際，成玄英謂無為微密故無間。", "glossSimp": "没有间隙；唐玄宗谓道性清净、混然无际，成玄英谓无为微密故无间。", "general": "河上公謂道無形質故能出入無間，唐玄宗謂道性清淨、妙體混成、一無間隙，成玄英謂間為隙。", "generalSimp": "河上公谓道无形质故能出入无间，唐玄宗谓道性清净、妙体混成、一无间隙，成玄英谓间为隙。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "chengxuanying" ], "refsSimp": [ "heshanggong", "tangxuanzong", "chengxuanying" ] }, { "id": "n006", "sentenceId": "s002", "start": 10, "end": 12, "char": "無為", "charSimp": "无为", "startSimp": 10, "endSimp": 12, "pinyin": "wú wéi", "gloss": "不妄為、順自然；河上公謂道無為而萬物自化成。", "glossSimp": "不妄为、顺自然；河上公谓道无为而万物自化成。", "general": "河上公謂道無為而萬物自化成，唐玄宗謂清淨無為、理國理身，李榮謂聖無為而人得化。", "generalSimp": "河上公谓道无为而万物自化成，唐玄宗谓清净无为、理国理身，李荣谓圣无为而人得化。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "lirong" ], "refsSimp": [ "heshanggong", "tangxuanzong", "lirong" ] }, { "id": "n007", "sentenceId": "s002", "start": 13, "end": 15, "char": "有益", "charSimp": "有益", "startSimp": 13, "endSimp": 15, "pinyin": "yǒu yì", "gloss": "有好處、有補益；此指無為之益。", "glossSimp": "有好处、有补益；此指无为之益。", "general": "河上公謂無為之有益於人，成玄英謂大益修行之人，唐玄宗謂理國理身有益於人。", "generalSimp": "河上公谓无为之有益于人，成玄英谓大益修行之人，唐玄宗谓理国理身有益于人。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ] }, { "id": "n008", "sentenceId": "s003", "start": 0, "end": 4, "char": "不言之教", "charSimp": "不言之教", "startSimp": 0, "endSimp": 4, "pinyin": "bù yán zhī jiào", "gloss": "不用言語的教誨；法道不言、師之以身。", "glossSimp": "不用言语的教诲；法道不言、师之以身。", "general": "河上公謂法道不言、師之以身，成玄英謂非關杜口、即言即默，唐玄宗謂至道無言、不恃立言然後成教。", "generalSimp": "河上公谓法道不言、师之以身，成玄英谓非关杜口、即言即默，唐玄宗谓至道无言、不恃立言然后成教。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ] }, { "id": "n009", "sentenceId": "s003", "start": 5, "end": 9, "char": "無為之益", "charSimp": "无为之益", "startSimp": 5, "endSimp": 9, "pinyin": "wú wéi zhī yì", "gloss": "無為所帶來的益處；治身治國、萬物自化。", "glossSimp": "无为所带来的益处；治身治国、万物自化。", "general": "河上公謂治身有益精神、治國有益萬民，李榮謂君安臣悅即無為之益，吳澄謂至柔無有之馳騁能入。", "generalSimp": "河上公谓治身有益精神、治国有益万民，李荣谓君安臣悦即无为之益，吴澄谓至柔无有之驰骋能入。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "lirong", "wucheng" ], "refsSimp": [ "heshanggong", "lirong", "wucheng" ] }, { "id": "n010", "sentenceId": "s003", "start": 12, "end": 14, "char": "希及", "charSimp": "希及", "startSimp": 12, "endSimp": 14, "pinyin": "xī jí", "gloss": "少有能達到、趕上。", "glossSimp": "少有能达到、赶上。", "general": "河上公謂天下人主希能有及，成玄英謂世間名教罕能逮，唐玄宗謂九流百氏希有能及。", "generalSimp": "河上公谓天下人主希能有及，成玄英谓世间名教罕能逮，唐玄宗谓九流百氏希有能及。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ] } ], "glossary": { "至柔": "最柔弱者；河上公指水，唐玄宗指正性，李榮兼指水與道。", "馳騁": "驅馳、縱橫、役使；此謂以柔弱馳騁穿透至堅。成玄英謂攻擊貫穿之義。", "至堅": "最堅硬者；河上公指金石，唐玄宗指情欲充塞、正性離散之堅。", "無有": "無形質、一無所有；河上公謂道，唐玄宗謂心境一無所有。", "無間": "沒有間隙；唐玄宗謂道性清淨、混然無際，成玄英謂無為微密故無間。", "無為": "不妄為、順自然；河上公謂道無為而萬物自化成。", "有益": "有好處、有補益；此指無為之益。", "不言之教": "不用言語的教誨；法道不言、師之以身。成玄英謂非關杜口、即言即默。", "無為之益": "無為所帶來的益處；治身治國、萬物自化。", "希及": "少有能達到、趕上；河上公謂天下人主希能有及。", "徧用": "河上公本章章題。", "天下之至柔章": "《玄德纂疏》卷十二、呂惠卿、蘇轍本章章題。", "正性": "唐玄宗謂人所禀清淨和氣之性，至柔；馳騁情欲則離散為至堅。", "查滓": "渣滓、形質；吳澄謂無有即無查滓之質。", "躪躒": "踐踏、馳騁；吳澄釋「馳騁」之義。", "太易": "呂惠卿謂未見炁之至柔，比水、炁更無形。", "得一章": "指第三十九章「昔之得一者」；魏源謂此章與上章發明得一章之旨。", "教弱": "吳澄謂上文所言之教人用弱。", "芒芴": "微細、若有若無；憨山謂纖塵芒芴無所不入。", "觹": "解結的角錐；王夫之謂以觹解者不能解不糾之結。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "王弼本無章題。河上公題「徧用第四十三」；《玄德纂疏》卷十二、呂惠卿、蘇轍題「天下之至柔章第四十三」；吳澄合第四十至四十三章為其第三十五章；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「徧用第四十三」；《玄德纂疏》卷十二、吕惠卿、苏辙题「天下之至柔章第四十三」；吴澄合第四十至四十三章为其第三十五章；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": "無有入無間", "text": "王弼、河上公、成玄英、唐玄宗、李榮、憨山作「無有入無間」；陸希聲、嚴遵、蘇轍、呂惠卿、吳澄作「無有入於無間」；魏源作「無有入于無間」，並引傅奕作「出於無有，入於無間」。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》、嚴遵《道德真經指歸》、蘇轍《老子解》、呂惠卿《道德真經傳》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、憨山作「无有入无间」；陆希声、严遵、苏辙、吕惠卿、吴澄作「无有入于无间」；魏源作「无有入于无间」，并引傅奕作「出于无有，入于无间」。本站从王弼本。", "headwordSimp": "无有入无间", "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》、严遵《道德真经指归》、苏辙《老子解》、吕惠卿《道德真经传》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k002" }, { "sentenceId": "s002", "headword": "吾是以知無為之有益", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山作「吾是以知無為之有益」；魏源從《淮南子》作「吾是以知無為之有益也」，並云一本無「吾」字、傅奕無「也」字。本站從王弼本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、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、憨山作「吾是以知无为之有益」；魏源从《淮南子》作「吾是以知无为之有益也」，并云一本无「吾」字、傅奕无「也」字。本站从王弼本。", "headwordSimp": "吾是以知无为之有益", "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": "k003" }, { "sentenceId": "s003", "headword": "天下希及之", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山作「天下希及之」；魏源引傅奕末句有「矣」字，作「天下希及之矣」。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》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山作「天下希及之」；魏源引傅奕末句有「矣」字，作「天下希及之矣」。本站从王弼本。", "headwordSimp": "天下希及之", "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》", "id": "k004" }, { "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。河上公四條、王弼二條、成玄英四條、唐玄宗御注御疏七條、嚴遵三條、李榮四條、蘇轍一條、吳澄二條；陸希聲、呂惠卿、憨山、魏源、王夫之各一條。俞樾《諸子平議》此章未列。", "source": "河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》（以上據《玄德纂疏》卷十二所引）、王弼《老子道德經注》、嚴遵《道德真經指歸》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》、俞樾《諸子平議·老子平議》", "textSimp": "河上公、成玄英、唐玄宗御注御疏、李荣此章据《玄德纂疏》卷十二所引；王弼、严遵、陆希声、吕惠卿、苏辙、吴澄据《道藏》本；憨山、魏源、王夫之据公开转录本。河上公四条、王弼二条、成玄英四条、唐玄宗御注御疏七条、严遵三条、李荣四条、苏辙一条、吴澄二条；陆希声、吕惠卿、憨山、魏源、王夫之各一条。俞樾《诸子平议》此章未列。", "headwordSimp": "出处与注数", "sourceSimp": "河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》（以上据《玄德纂疏》卷十二所引）、王弼《老子道德经注》、严遵《道德真经指归》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》、俞樾《诸子平议·老子平议》", "id": "k005" } ], "glossarySimp": { "至柔": "最柔弱者；河上公指水，唐玄宗指正性，李荣兼指水与道。", "驰骋": "驱驰、纵横、役使；此谓以柔弱驰骋穿透至坚。成玄英谓攻击贯穿之义。", "至坚": "最坚硬者；河上公指金石，唐玄宗指情欲充塞、正性离散之坚。", "无有": "无形质、一无所有；河上公谓道，唐玄宗谓心境一无所有。", "无间": "没有间隙；唐玄宗谓道性清净、混然无际，成玄英谓无为微密故无间。", "无为": "不妄为、顺自然；河上公谓道无为而万物自化成。", "有益": "有好处、有补益；此指无为之益。", "不言之教": "不用言语的教诲；法道不言、师之以身。成玄英谓非关杜口、即言即默。", "无为之益": "无为所带来的益处；治身治国、万物自化。", "希及": "少有能达到、赶上；河上公谓天下人主希能有及。", "徧用": "河上公本章章题。", "天下之至柔章": "《玄德纂疏》卷十二、吕惠卿、苏辙本章章题。", "正性": "唐玄宗谓人所禀清净和气之性，至柔；驰骋情欲则离散为至坚。", "查滓": "渣滓、形质；吴澄谓无有即无查滓之质。", "躏跞": "践踏、驰骋；吴澄释「驰骋」之义。", "太易": "吕惠卿谓未见炁之至柔，比水、炁更无形。", "得一章": "指第三十九章「昔之得一者」；魏源谓此章与上章发明得一章之旨。", "教弱": "吴澄谓上文所言之教人用弱。", "芒芴": "微细、若有若无；憨山谓纤尘芒芴无所不入。", "觹": "解结的角锥；王夫之谓以觹解者不能解不纠之结。" }, "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": "至柔", "headwordSimp": "至柔", "pinyin": "zhì róu", "gloss": "最柔弱者；河上公指水，唐玄宗指正性。", "glossSimp": "最柔弱者；河上公指水，唐玄宗指正性。", "general": "河上公謂至柔者水，唐玄宗謂至柔者正性，李榮謂有象之至柔為水、無形之至柔為道，吳澄謂至柔與無有皆弱。", "generalSimp": "河上公谓至柔者水，唐玄宗谓至柔者正性，李荣谓有象之至柔为水、无形之至柔为道，吴澄谓至柔与无有皆弱。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "lirong", "wucheng" ], "refsSimp": [ "heshanggong", "tangxuanzong", "lirong", "wucheng" ], "forms": [ { "form": "至柔", "formSimp": "至柔", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "馳騁", "headwordSimp": "驰骋", "pinyin": "chí chěng", "gloss": "驅馳、縱橫、役使；此謂以柔弱馳騁穿透至堅。", "glossSimp": "驱驰、纵横、役使；此谓以柔弱驰骋穿透至坚。", "general": "成玄英謂馳騁是攻擊貫穿之義，吳澄謂馳騁猶云躪躒，河上公謂水能貫堅入剛。", "generalSimp": "成玄英谓驰骋是攻击贯穿之义，吴澄谓驰骋犹云躏跞，河上公谓水能贯坚入刚。", "variants": [], "variantsSimp": [], "refs": [ "chengxuanying", "wucheng", "heshanggong" ], "refsSimp": [ "chengxuanying", "wucheng", "heshanggong" ], "forms": [ { "form": "馳騁", "formSimp": "驰骋", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "至堅", "headwordSimp": "至坚", "pinyin": "zhì jiān", "gloss": "最堅硬者；河上公指金石，唐玄宗指情欲充塞、正性離散之堅。", "glossSimp": "最坚硬者；河上公指金石，唐玄宗指情欲充塞、正性离散之坚。", "general": "河上公謂至堅者金石，成玄英謂至堅金也，唐玄宗謂馳騁代務、情欲充塞則為至堅。", "generalSimp": "河上公谓至坚者金石，成玄英谓至坚金也，唐玄宗谓驰骋代务、情欲充塞则为至坚。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "forms": [ { "form": "至堅", "formSimp": "至坚", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "無有", "headwordSimp": "无有", "pinyin": "wú yǒu", "gloss": "無形質、一無所有；河上公謂道，唐玄宗謂心境一無所有。", "glossSimp": "无形质、一无所有；河上公谓道，唐玄宗谓心境一无所有。", "general": "河上公謂無有謂道，唐玄宗謂不染塵境、心中一無所有，成玄英謂即有而空，吳澄謂無有查滓之質。", "generalSimp": "河上公谓无有谓道，唐玄宗谓不染尘境、心中一无所有，成玄英谓即有而空，吴澄谓无有查滓之质。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "chengxuanying", "wucheng" ], "refsSimp": [ "heshanggong", "tangxuanzong", "chengxuanying", "wucheng" ], "forms": [ { "form": "無有", "formSimp": "无有", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s002", "headword": "無間", "headwordSimp": "无间", "pinyin": "wú jiàn", "gloss": "沒有間隙；唐玄宗謂道性清淨、混然無際，成玄英謂無為微密故無間。", "glossSimp": "没有间隙；唐玄宗谓道性清净、混然无际，成玄英谓无为微密故无间。", "general": "河上公謂道無形質故能出入無間，唐玄宗謂道性清淨、妙體混成、一無間隙，成玄英謂間為隙。", "generalSimp": "河上公谓道无形质故能出入无间，唐玄宗谓道性清净、妙体混成、一无间隙，成玄英谓间为隙。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "chengxuanying" ], "refsSimp": [ "heshanggong", "tangxuanzong", "chengxuanying" ], "forms": [ { "form": "無間", "formSimp": "无间", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s002", "headword": "無為", "headwordSimp": "无为", "pinyin": "wú wéi", "gloss": "不妄為、順自然；河上公謂道無為而萬物自化成。", "glossSimp": "不妄为、顺自然；河上公谓道无为而万物自化成。", "general": "河上公謂道無為而萬物自化成，唐玄宗謂清淨無為、理國理身，李榮謂聖無為而人得化。", "generalSimp": "河上公谓道无为而万物自化成，唐玄宗谓清净无为、理国理身，李荣谓圣无为而人得化。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "tangxuanzong", "lirong" ], "refsSimp": [ "heshanggong", "tangxuanzong", "lirong" ], "forms": [ { "form": "無為", "formSimp": "无为", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s002", "headword": "有益", "headwordSimp": "有益", "pinyin": "yǒu yì", "gloss": "有好處、有補益；此指無為之益。", "glossSimp": "有好处、有补益；此指无为之益。", "general": "河上公謂無為之有益於人，成玄英謂大益修行之人，唐玄宗謂理國理身有益於人。", "generalSimp": "河上公谓无为之有益于人，成玄英谓大益修行之人，唐玄宗谓理国理身有益于人。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "forms": [ { "form": "有益", "formSimp": "有益", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s003", "headword": "不言之教", "headwordSimp": "不言之教", "pinyin": "bù yán zhī jiào", "gloss": "不用言語的教誨；法道不言、師之以身。", "glossSimp": "不用言语的教诲；法道不言、师之以身。", "general": "河上公謂法道不言、師之以身，成玄英謂非關杜口、即言即默，唐玄宗謂至道無言、不恃立言然後成教。", "generalSimp": "河上公谓法道不言、师之以身，成玄英谓非关杜口、即言即默，唐玄宗谓至道无言、不恃立言然后成教。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "forms": [ { "form": "不言之教", "formSimp": "不言之教", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s003", "headword": "無為之益", "headwordSimp": "无为之益", "pinyin": "wú wéi zhī yì", "gloss": "無為所帶來的益處；治身治國、萬物自化。", "glossSimp": "无为所带来的益处；治身治国、万物自化。", "general": "河上公謂治身有益精神、治國有益萬民，李榮謂君安臣悅即無為之益，吳澄謂至柔無有之馳騁能入。", "generalSimp": "河上公谓治身有益精神、治国有益万民，李荣谓君安臣悦即无为之益，吴澄谓至柔无有之驰骋能入。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "lirong", "wucheng" ], "refsSimp": [ "heshanggong", "lirong", "wucheng" ], "forms": [ { "form": "無為之益", "formSimp": "无为之益", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s003", "headword": "希及", "headwordSimp": "希及", "pinyin": "xī jí", "gloss": "少有能達到、趕上。", "glossSimp": "少有能达到、赶上。", "general": "河上公謂天下人主希能有及，成玄英謂世間名教罕能逮，唐玄宗謂九流百氏希有能及。", "generalSimp": "河上公谓天下人主希能有及，成玄英谓世间名教罕能逮，唐玄宗谓九流百氏希有能及。", "variants": [], "variantsSimp": [], "refs": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "refsSimp": [ "heshanggong", "chengxuanying", "tangxuanzong" ], "forms": [ { "form": "希及", "formSimp": "希及", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 11, "id": "g001", "noteId": "", "sentenceId": "s001", "headword": "至柔", "headwordSimp": "至柔", "pinyin": "", "gloss": "最柔弱者；河上公指水，唐玄宗指正性，李榮兼指水與道。", "glossSimp": "最柔弱者；河上公指水，唐玄宗指正性，李荣兼指水与道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "至柔", "formSimp": "至柔", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 12, "id": "g002", "noteId": "", "sentenceId": "s001", "headword": "馳騁", "headwordSimp": "驰骋", "pinyin": "", "gloss": "驅馳、縱橫、役使；此謂以柔弱馳騁穿透至堅。成玄英謂攻擊貫穿之義。", "glossSimp": "驱驰、纵横、役使；此谓以柔弱驰骋穿透至坚。成玄英谓攻击贯穿之义。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "馳騁", "formSimp": "驰骋", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 13, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "至堅", "headwordSimp": "至坚", "pinyin": "", "gloss": "最堅硬者；河上公指金石，唐玄宗指情欲充塞、正性離散之堅。", "glossSimp": "最坚硬者；河上公指金石，唐玄宗指情欲充塞、正性离散之坚。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "至堅", "formSimp": "至坚", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 14, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "無有", "headwordSimp": "无有", "pinyin": "", "gloss": "無形質、一無所有；河上公謂道，唐玄宗謂心境一無所有。", "glossSimp": "无形质、一无所有；河上公谓道，唐玄宗谓心境一无所有。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無有", "formSimp": "无有", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 15, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "無間", "headwordSimp": "无间", "pinyin": "", "gloss": "沒有間隙；唐玄宗謂道性清淨、混然無際，成玄英謂無為微密故無間。", "glossSimp": "没有间隙；唐玄宗谓道性清净、混然无际，成玄英谓无为微密故无间。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無間", "formSimp": "无间", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 16, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "無為", "headwordSimp": "无为", "pinyin": "", "gloss": "不妄為、順自然；河上公謂道無為而萬物自化成。", "glossSimp": "不妄为、顺自然；河上公谓道无为而万物自化成。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無為", "formSimp": "无为", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 17, "id": "g007", "noteId": "", "sentenceId": "s002", "headword": "有益", "headwordSimp": "有益", "pinyin": "", "gloss": "有好處、有補益；此指無為之益。", "glossSimp": "有好处、有补益；此指无为之益。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "有益", "formSimp": "有益", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 18, "id": "g008", "noteId": "", "sentenceId": "s003", "headword": "不言之教", "headwordSimp": "不言之教", "pinyin": "", "gloss": "不用言語的教誨；法道不言、師之以身。成玄英謂非關杜口、即言即默。", "glossSimp": "不用言语的教诲；法道不言、师之以身。成玄英谓非关杜口、即言即默。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不言之教", "formSimp": "不言之教", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 19, "id": "g009", "noteId": "", "sentenceId": "s003", "headword": "無為之益", "headwordSimp": "无为之益", "pinyin": "", "gloss": "無為所帶來的益處；治身治國、萬物自化。", "glossSimp": "无为所带来的益处；治身治国、万物自化。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無為之益", "formSimp": "无为之益", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 20, "id": "g010", "noteId": "", "sentenceId": "s003", "headword": "希及", "headwordSimp": "希及", "pinyin": "", "gloss": "少有能達到、趕上；河上公謂天下人主希能有及。", "glossSimp": "少有能达到、赶上；河上公谓天下人主希能有及。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "希及", "formSimp": "希及", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 21, "id": "g011", "noteId": "", "sentenceId": "", "headword": "徧用", "headwordSimp": "徧用", "pinyin": "", "gloss": "河上公本章章題。", "glossSimp": "河上公本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "徧用", "formSimp": "徧用", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 22, "id": "g012", "noteId": "", "sentenceId": "", "headword": "天下之至柔章", "headwordSimp": "天下之至柔章", "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": "天下之至柔章", "formSimp": "天下之至柔章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 23, "id": "g013", "noteId": "", "sentenceId": "", "headword": "正性", "headwordSimp": "正性", "pinyin": "", "gloss": "唐玄宗謂人所禀清淨和氣之性，至柔；馳騁情欲則離散為至堅。", "glossSimp": "唐玄宗谓人所禀清净和气之性，至柔；驰骋情欲则离散为至坚。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "正性", "formSimp": "正性", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 24, "id": "g014", "noteId": "", "sentenceId": "", "headword": "查滓", "headwordSimp": "查滓", "pinyin": "", "gloss": "渣滓、形質；吳澄謂無有即無查滓之質。", "glossSimp": "渣滓、形质；吴澄谓无有即无查滓之质。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "查滓", "formSimp": "查滓", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 25, "id": "g015", "noteId": "", "sentenceId": "", "headword": "躪躒", "headwordSimp": "躏跞", "pinyin": "", "gloss": "踐踏、馳騁；吳澄釋「馳騁」之義。", "glossSimp": "践踏、驰骋；吴澄释「驰骋」之义。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "躪躒", "formSimp": "躏跞", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 26, "id": "g016", "noteId": "", "sentenceId": "", "headword": "太易", "headwordSimp": "太易", "pinyin": "", "gloss": "呂惠卿謂未見炁之至柔，比水、炁更無形。", "glossSimp": "吕惠卿谓未见炁之至柔，比水、炁更无形。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "太易", "formSimp": "太易", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 27, "id": "g017", "noteId": "", "sentenceId": "", "headword": "得一章", "headwordSimp": "得一章", "pinyin": "", "gloss": "指第三十九章「昔之得一者」；魏源謂此章與上章發明得一章之旨。", "glossSimp": "指第三十九章「昔之得一者」；魏源谓此章与上章发明得一章之旨。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "得一章", "formSimp": "得一章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 28, "id": "g018", "noteId": "", "sentenceId": "", "headword": "教弱", "headwordSimp": "教弱", "pinyin": "", "gloss": "吳澄謂上文所言之教人用弱。", "glossSimp": "吴澄谓上文所言之教人用弱。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "教弱", "formSimp": "教弱", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 29, "id": "g019", "noteId": "", "sentenceId": "", "headword": "芒芴", "headwordSimp": "芒芴", "pinyin": "", "gloss": "微細、若有若無；憨山謂纖塵芒芴無所不入。", "glossSimp": "微细、若有若无；憨山谓纤尘芒芴无所不入。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "芒芴", "formSimp": "芒芴", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 30, "id": "g020", "noteId": "", "sentenceId": "", "headword": "觹", "headwordSimp": "觹", "pinyin": "", "gloss": "解結的角錐；王夫之謂以觹解者不能解不糾之結。", "glossSimp": "解结的角锥；王夫之谓以觹解者不能解不纠之结。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "觹", "formSimp": "觹", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第四十三章三句的十三家對照，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；魏源以章次校記、王夫之以整章衍文，本站按文義分條。至柔有水的實喻與正性、無形之道、無有之弱諸解；無有入無間有道體、炁、心境一無所有、即有即空之別；無為之有益有萬物自化、心與道合、理國理身、修行大益之別；不言之教有法道不言、非關杜口、即言即默、忘言因循之別；希及有少能及、九流百氏不能及、體道之君乃能及之別。章次則有吳澄合四十至四十三章、魏源合四十二至四十三章之異。大旨歸於柔能勝剛、無能入有，無為之益在不言而自化。", "concepts": [ { "id": "zhi-rou-chi-cheng", "name": "天下之至柔，馳騁天下之至堅", "nameTrad": "天下之至柔，馳騁天下之至堅", "question": "至柔為何能馳騁至堅？水、炁、正性，哪一層是老子本意？", "questionTrad": "至柔為何能馳騁至堅？水、炁、正性，哪一層是老子本意？", "intro": "河上公以至柔為水、至堅為金石，水能貫堅入剛、無所不通，至柔馳騁至堅是水的實效。王弼以氣無所不入、水無所不出於經，又謂虛無柔弱無所不通、至柔不可折，將水與氣收歸虛無之用。成玄英以至柔為水、至堅為金，馳騁是攻擊貫穿之義，水至柔能攻金石，喻無為至弱能破有為之累。唐玄宗御注以至柔為正性，馳騁代務、染雜塵境、情欲充塞則為至堅；御疏以正性澄清、和氣在躬為至柔，馳騁情欲、為聲色所誘則正性離散為至堅，把命題轉為性情修養。嚴遵以道德至靈而神明賓，清濁太和至柔無形、包裹天地，故字曰至柔、名曰無形；無形之物不以堅堅、不以壯壯，故能弊天地、銷銅鐵、風馳電騁。李榮以有象之至柔為水、無形之至柔為道，水消金穿石、道遺彼忘我，二者皆能破堅。陸希聲以水以至柔為用而穿石、炁以無形為體而入無間，有為之教以剛健為主、無為之教以柔順為先。呂惠卿以觀於物則水是，水柔弱幾於道而猶攻堅。蘇轍以柔御堅，柔亦不糜、堅亦不病，求之於物則水。吳澄以至柔與無有皆弱，水至柔能攻穿至堅之石。憨山以天下之至堅非至柔不足以馳騁，如水穿山透地、浸潤金石。王夫之以適燕北馳、適粵南騁，而無適之駕則常得其夷而無所阻。諸家或就水喻、或就氣化、或就正性，大旨皆謂柔弱能勝剛強。", "introTrad": "河上公以至柔為水、至堅為金石，水能貫堅入剛、無所不通，至柔馳騁至堅是水的實效。王弼以氣無所不入、水無所不出於經，又謂虛無柔弱無所不通、至柔不可折，將水與氣收歸虛無之用。成玄英以至柔為水、至堅為金，馳騁是攻擊貫穿之義，水至柔能攻金石，喻無為至弱能破有為之累。唐玄宗御注以至柔為正性，馳騁代務、染雜塵境、情欲充塞則為至堅；御疏以正性澄清、和氣在躬為至柔，馳騁情欲、為聲色所誘則正性離散為至堅，把命題轉為性情修養。嚴遵以道德至靈而神明賓，清濁太和至柔無形、包裹天地，故字曰至柔、名曰無形；無形之物不以堅堅、不以壯壯，故能弊天地、銷銅鐵、風馳電騁。李榮以有象之至柔為水、無形之至柔為道，水消金穿石、道遺彼忘我，二者皆能破堅。陸希聲以水以至柔為用而穿石、炁以無形為體而入無間，有為之教以剛健為主、無為之教以柔順為先。呂惠卿以觀於物則水是，水柔弱幾於道而猶攻堅。蘇轍以柔御堅，柔亦不糜、堅亦不病，求之於物則水。吳澄以至柔與無有皆弱，水至柔能攻穿至堅之石。憨山以天下之至堅非至柔不足以馳騁，如水穿山透地、浸潤金石。王夫之以適燕北馳、適粵南騁，而無適之駕則常得其夷而無所阻。諸家或就水喻、或就氣化、或就正性，大旨皆謂柔弱能勝剛強。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "至柔者水，至堅者金石；水能貫堅入剛，無所不通。", "thesisTrad": "至柔者水，至堅者金石；水能貫堅入剛，無所不通。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "至柔者水，至坚者金石；水能贯坚入刚，无所不通。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "氣無所不入，水無所不出於經；虛無柔弱無所不通，至柔不可折。", "thesisTrad": "氣無所不入，水無所不出於經；虛無柔弱無所不通，至柔不可折。", "noteIds": [ "c005" ], "workTypeSimp": "注", "thesisSimp": "气无所不入，水无所不出于经；虚无柔弱无所不通，至柔不可折。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "馳騁是攻擊貫穿之義；水至柔能攻金石，喻無為至弱能破有為之累。", "thesisTrad": "馳騁是攻擊貫穿之義；水至柔能攻金石，喻無為至弱能破有為之累。", "noteIds": [ "c007" ], "workTypeSimp": "疏", "thesisSimp": "驰骋是攻击贯穿之义；水至柔能攻金石，喻无为至弱能破有为之累。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "至柔者正性；馳騁代務、情欲充塞則為至堅，正性離散。", "thesisTrad": "至柔者正性；馳騁代務、情欲充塞則為至堅，正性離散。", "noteIds": [ "c011", "c012" ], "workTypeSimp": "御注", "thesisSimp": "至柔者正性；驰骋代务、情欲充塞则为至坚，正性离散。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "至柔無形，包裹天地；無形之物不以堅堅、不以壯壯，故能弊天地、銷銅鐵。", "thesisTrad": "至柔無形，包裹天地；無形之物不以堅堅、不以壯壯，故能弊天地、銷銅鐵。", "noteIds": [ "c018" ], "workTypeSimp": "指归", "thesisSimp": "至柔无形，包裹天地；无形之物不以坚坚、不以壮壮，故能弊天地、销铜铁。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "有象之至柔為水，無形之至柔為道；水消金穿石，道遺彼忘我。", "thesisTrad": "有象之至柔為水，無形之至柔為道；水消金穿石，道遺彼忘我。", "noteIds": [ "c021" ], "workTypeSimp": "注", "thesisSimp": "有象之至柔为水，无形之至柔为道；水消金穿石，道遗彼忘我。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "水以至柔為用而穿石，炁以無形為體而入無間；有為之教剛健，無為之教柔順。", "thesisTrad": "水以至柔為用而穿石，炁以無形為體而入無間；有為之教剛健，無為之教柔順。", "noteIds": [ "c025" ], "workTypeSimp": "传", "thesisSimp": "水以至柔为用而穿石，炁以无形为体而入无间；有为之教刚健，无为之教柔顺。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天下之至柔馳騁至堅，觀於物則水是；水柔弱幾於道而猶攻堅。", "thesisTrad": "天下之至柔馳騁至堅，觀於物則水是；水柔弱幾於道而猶攻堅。", "noteIds": [ "c026" ], "workTypeSimp": "传", "thesisSimp": "天下之至柔驰骋至坚，观于物则水是；水柔弱几于道而犹攻坚。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "以柔御堅，柔亦不糜、堅亦不病，求之於物則水。", "thesisTrad": "以柔御堅，柔亦不糜、堅亦不病，求之於物則水。", "noteIds": [ "c027" ], "workTypeSimp": "解", "thesisSimp": "以柔御坚，柔亦不糜、坚亦不病，求之于物则水。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "至柔與無有皆弱；水至柔能攻穿至堅之石。", "thesisTrad": "至柔與無有皆弱；水至柔能攻穿至堅之石。", "noteIds": [ "c028" ], "workTypeSimp": "注", "thesisSimp": "至柔与无有皆弱；水至柔能攻穿至坚之石。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "天下之至堅非至柔不足以馳騁，如水穿山透地、浸潤金石。", "thesisTrad": "天下之至堅非至柔不足以馳騁，如水穿山透地、浸潤金石。", "noteIds": [ "c030" ], "workTypeSimp": "解", "thesisSimp": "天下之至坚非至柔不足以驰骋，如水穿山透地、浸润金石。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "適燕北馳、適粵南騁，而無適之駕則常得其夷而無所阻。", "thesisTrad": "適燕北馳、適粵南騁，而無適之駕則常得其夷而無所阻。", "noteIds": [ "c032" ], "workTypeSimp": "衍", "thesisSimp": "适燕北驰、适粤南骋，而无适之驾则常得其夷而无所阻。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以水貫金石立說，至柔馳騁至堅有了具體物象。", "textTrad": "河上公以水貫金石立說，至柔馳騁至堅有了具體物象。", "relationSimp": "立论", "textSimp": "河上公以水贯金石立说，至柔驰骋至坚有了具体物象。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "王弼以氣入水出、虛無柔弱無所不通，將水喻收歸虛無之用。", "textTrad": "王弼以氣入水出、虛無柔弱無所不通，將水喻收歸虛無之用。", "relationSimp": "注", "textSimp": "王弼以气入水出、虚无柔弱无所不通，将水喻收归虚无之用。" }, { "noteId": "c007", "relation": "疏", "relationTrad": "疏", "text": "成玄英以攻擊貫穿釋馳騁，水攻金石喻無為破有為。", "textTrad": "成玄英以攻擊貫穿釋馳騁，水攻金石喻無為破有為。", "relationSimp": "疏", "textSimp": "成玄英以攻击贯穿释驰骋，水攻金石喻无为破有为。" }, { "noteId": "c011", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以至柔為正性，把水喻轉為性情修養。", "textTrad": "唐玄宗以至柔為正性，把水喻轉為性情修養。", "relationSimp": "御注", "textSimp": "唐玄宗以至柔为正性，把水喻转为性情修养。" }, { "noteId": "c018", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以至柔無形、包裹天地立論，柔者弊堅、虚者馳實。", "textTrad": "嚴遵以至柔無形、包裹天地立論，柔者弊堅、虚者馳實。", "relationSimp": "指归", "textSimp": "严遵以至柔无形、包裹天地立论，柔者弊坚、虚者驰实。" }, { "noteId": "c021", "relation": "注", "relationTrad": "注", "text": "李榮分水與道兩層，水消金穿石、道遺彼忘我。", "textTrad": "李榮分水與道兩層，水消金穿石、道遺彼忘我。", "relationSimp": "注", "textSimp": "李荣分水与道两层，水消金穿石、道遗彼忘我。" }, { "noteId": "c026", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以水幾於道而猶攻堅，推及無形之至柔。", "textTrad": "呂惠卿以水幾於道而猶攻堅，推及無形之至柔。", "relationSimp": "传", "textSimp": "吕惠卿以水几于道而犹攻坚，推及无形之至柔。" }, { "noteId": "c028", "relation": "注", "relationTrad": "注", "text": "吳澄以至柔無有皆弱，水攻穿石、氣透入墻壁。", "textTrad": "吳澄以至柔無有皆弱，水攻穿石、氣透入墻壁。", "relationSimp": "注", "textSimp": "吴澄以至柔无有皆弱，水攻穿石、气透入墙壁。" }, { "noteId": "c030", "relation": "解", "relationTrad": "解", "text": "憨山以穿山透地、浸潤金石說至柔之馳騁。", "textTrad": "憨山以穿山透地、浸潤金石說至柔之馳騁。", "relationSimp": "解", "textSimp": "憨山以穿山透地、浸润金石说至柔之驰骋。" }, { "noteId": "c032", "relation": "衍", "relationTrad": "衍", "text": "王夫之以無適之駕、得其夷而無所阻，翻出柔者無阻之意。", "textTrad": "王夫之以無適之駕、得其夷而無所阻，翻出柔者無阻之意。", "relationSimp": "衍", "textSimp": "王夫之以无适之驾、得其夷而无所阻，翻出柔者无阻之意。" } ], "nameSimp": "天下之至柔，驰骋天下之至坚", "questionSimp": "至柔为何能驰骋至坚？水、炁、正性，哪一层是老子本意？", "introSimp": "河上公以至柔为水、至坚为金石，水能贯坚入刚、无所不通，至柔驰骋至坚是水的实效。王弼以气无所不入、水无所不出于经，又谓虚无柔弱无所不通、至柔不可折，将水与气收归虚无之用。成玄英以至柔为水、至坚为金，驰骋是攻击贯穿之义，水至柔能攻金石，喻无为至弱能破有为之累。唐玄宗御注以至柔为正性，驰骋代务、染杂尘境、情欲充塞则为至坚；御疏以正性澄清、和气在躬为至柔，驰骋情欲、为声色所诱则正性离散为至坚，把命题转为性情修养。严遵以道德至灵而神明宾，清浊太和至柔无形、包裹天地，故字曰至柔、名曰无形；无形之物不以坚坚、不以壮壮，故能弊天地、销铜铁、风驰电骋。李荣以有象之至柔为水、无形之至柔为道，水消金穿石、道遗彼忘我，二者皆能破坚。陆希声以水以至柔为用而穿石、炁以无形为体而入无间，有为之教以刚健为主、无为之教以柔顺为先。吕惠卿以观于物则水是，水柔弱几于道而犹攻坚。苏辙以柔御坚，柔亦不糜、坚亦不病，求之于物则水。吴澄以至柔与无有皆弱，水至柔能攻穿至坚之石。憨山以天下之至坚非至柔不足以驰骋，如水穿山透地、浸润金石。王夫之以适燕北驰、适粤南骋，而无适之驾则常得其夷而无所阻。诸家或就水喻、或就气化、或就正性，大旨皆谓柔弱能胜刚强。" }, { "id": "wu-you-ru-wu-jian", "name": "無有入無間", "nameTrad": "無有入無間", "question": "「無有」是道、是炁，還是心境一無所有？「無間」是金石無隙，還是道性無間？", "questionTrad": "「無有」是道、是炁，還是心境一無所有？「無間」是金石無隙，還是道性無間？", "intro": "河上公以無有謂道，道無形質，故能出入無間、通神明、濟群生。王弼以虛無柔弱無所不通、無有不可窮、至柔不可折，無有入無間是虛無之用。成玄英以間為隙，顛倒之流空見為有，達觀之士即有而空；有為麤疏故有隙，無為微密故無間，能入無間之妙理。唐玄宗御注以無有為不染塵境、心中一無所有，無間為道性清淨、妙體混成、一無間隙，心與道合即入無間；御疏以無有為了悟諸法一無所有、返歸正性，無間即道。嚴遵以道以無有之有通無間、遊無理，神明在身出無間、入無孔。李榮以水無有礙、道無有形，有間無處不入。陸希聲以炁以無形為體而入於物之無間。呂惠卿以炁無質合於神，猶能入於無間。蘇轍以無入有，無未嘗勞、有未嘗覺，求之於物則鬼神。吳澄以無有謂無有查滓之質，無間謂無中間罅隙可入之處，氣無有能透入無罅隙之金石墻壁。憨山以空入有則細無不入，如虛空遍入一切有形。王夫之以知實之有虛、因而襲之，則祈距萬變而我志無不得。諸家或就道體、或就炁、或就心境，大旨皆謂無形者能入無隙。", "introTrad": "河上公以無有謂道，道無形質，故能出入無間、通神明、濟群生。王弼以虛無柔弱無所不通、無有不可窮、至柔不可折，無有入無間是虛無之用。成玄英以間為隙，顛倒之流空見為有，達觀之士即有而空；有為麤疏故有隙，無為微密故無間，能入無間之妙理。唐玄宗御注以無有為不染塵境、心中一無所有，無間為道性清淨、妙體混成、一無間隙，心與道合即入無間；御疏以無有為了悟諸法一無所有、返歸正性，無間即道。嚴遵以道以無有之有通無間、遊無理，神明在身出無間、入無孔。李榮以水無有礙、道無有形，有間無處不入。陸希聲以炁以無形為體而入於物之無間。呂惠卿以炁無質合於神，猶能入於無間。蘇轍以無入有，無未嘗勞、有未嘗覺，求之於物則鬼神。吳澄以無有謂無有查滓之質，無間謂無中間罅隙可入之處，氣無有能透入無罅隙之金石墻壁。憨山以空入有則細無不入，如虛空遍入一切有形。王夫之以知實之有虛、因而襲之，則祈距萬變而我志無不得。諸家或就道體、或就炁、或就心境，大旨皆謂無形者能入無隙。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "無有謂道，道無形質，故能出入無間、通神明、濟群生。", "thesisTrad": "無有謂道，道無形質，故能出入無間、通神明、濟群生。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "无有谓道，道无形质，故能出入无间、通神明、济群生。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "虛無柔弱無所不通，無有不可窮，至柔不可折。", "thesisTrad": "虛無柔弱無所不通，無有不可窮，至柔不可折。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "虚无柔弱无所不通，无有不可穷，至柔不可折。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "間為隙；有為麤疏故有隙，無為微密故無間，即有即無能入無間妙理。", "thesisTrad": "間為隙；有為麤疏故有隙，無為微密故無間，即有即無能入無間妙理。", "noteIds": [ "c008" ], "workTypeSimp": "疏", "thesisSimp": "间为隙；有为麤疏故有隙，无为微密故无间，即有即无能入无间妙理。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "無有為不染塵境、心中一無所有；無間為道性清淨、妙體混成。", "thesisTrad": "無有為不染塵境、心中一無所有；無間為道性清淨、妙體混成。", "noteIds": [ "c013", "c014" ], "workTypeSimp": "御注", "thesisSimp": "无有为不染尘境、心中一无所有；无间为道性清净、妙体混成。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "道以無有之有通無間、遊無理；神明在身出無間、入無孔。", "thesisTrad": "道以無有之有通無間、遊無理；神明在身出無間、入無孔。", "noteIds": [ "c019" ], "workTypeSimp": "指归", "thesisSimp": "道以无有之有通无间、游无理；神明在身出无间、入无孔。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "水無有礙，道無有形，有間無處不入。", "thesisTrad": "水無有礙，道無有形，有間無處不入。", "noteIds": [ "c022" ], "workTypeSimp": "注", "thesisSimp": "水无有碍，道无有形，有间无处不入。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "炁以無形為體，而入於物之無間。", "thesisTrad": "炁以無形為體，而入於物之無間。", "noteIds": [ "c025" ], "workTypeSimp": "传", "thesisSimp": "炁以无形为体，而入于物之无间。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "炁以其無質故合於神，猶能入於無間。", "thesisTrad": "炁以其無質故合於神，猶能入於無間。", "noteIds": [ "c026" ], "workTypeSimp": "传", "thesisSimp": "炁以其无质故合于神，犹能入于无间。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "以無入有，無未嘗勞、有未嘗覺，求之於物則鬼神。", "thesisTrad": "以無入有，無未嘗勞、有未嘗覺，求之於物則鬼神。", "noteIds": [ "c027" ], "workTypeSimp": "解", "thesisSimp": "以无入有，无未尝劳、有未尝觉，求之于物则鬼神。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "無有謂無查滓之質，無間謂無罅隙；氣能透入金石墻壁。", "thesisTrad": "無有謂無查滓之質，無間謂無罅隙；氣能透入金石墻壁。", "noteIds": [ "c028" ], "workTypeSimp": "注", "thesisSimp": "无有谓无查滓之质，无间谓无罅隙；气能透入金石墙壁。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "以空入有則細無不入，如虛空遍入一切有形。", "thesisTrad": "以空入有則細無不入，如虛空遍入一切有形。", "noteIds": [ "c030" ], "workTypeSimp": "解", "thesisSimp": "以空入有则细无不入，如虚空遍入一切有形。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "知實之有虛，因而襲之，則祈距萬變而我志無不得。", "thesisTrad": "知實之有虛，因而襲之，則祈距萬變而我志無不得。", "noteIds": [ "c032" ], "workTypeSimp": "衍", "thesisSimp": "知实之有虚，因而袭之，则祈距万变而我志无不得。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以無有謂道、道無形質立說，無間成為道所出入之境。", "textTrad": "河上公以無有謂道、道無形質立說，無間成為道所出入之境。", "relationSimp": "立论", "textSimp": "河上公以无有谓道、道无形质立说，无间成为道所出入之境。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "王弼以虛無柔弱無所不通，將無有入無間收歸崇本。", "textTrad": "王弼以虛無柔弱無所不通，將無有入無間收歸崇本。", "relationSimp": "注", "textSimp": "王弼以虚无柔弱无所不通，将无有入无间收归崇本。" }, { "noteId": "c008", "relation": "疏", "relationTrad": "疏", "text": "成玄英以即有即空釋無有、以無為微密釋無間，重玄色彩最濃。", "textTrad": "成玄英以即有即空釋無有、以無為微密釋無間，重玄色彩最濃。", "relationSimp": "疏", "textSimp": "成玄英以即有即空释无有、以无为微密释无间，重玄色彩最浓。" }, { "noteId": "c013", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以心境一無所有、道性清淨無間隙釋此句。", "textTrad": "唐玄宗以心境一無所有、道性清淨無間隙釋此句。", "relationSimp": "御注", "textSimp": "唐玄宗以心境一无所有、道性清净无间隙释此句。" }, { "noteId": "c019", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以無有之有道通無間，並以神明出無間入無孔為驗。", "textTrad": "嚴遵以無有之有道通無間，並以神明出無間入無孔為驗。", "relationSimp": "指归", "textSimp": "严遵以无有之有道通无间，并以神明出无间入无孔为验。" }, { "noteId": "c022", "relation": "注", "relationTrad": "注", "text": "李榮以水、道對舉，語簡而切。", "textTrad": "李榮以水、道對舉，語簡而切。", "relationSimp": "注", "textSimp": "李荣以水、道对举，语简而切。" }, { "noteId": "c027", "relation": "解", "relationTrad": "解", "text": "蘇轍以無入有、無勞無覺，並以鬼神為物證。", "textTrad": "蘇轍以無入有、無勞無覺，並以鬼神為物證。", "relationSimp": "解", "textSimp": "苏辙以无入有、无劳无觉，并以鬼神为物证。" }, { "noteId": "c028", "relation": "注", "relationTrad": "注", "text": "吳澄以查滓、罅隙作實解，氣透金石墻壁最為具體。", "textTrad": "吳澄以查滓、罅隙作實解，氣透金石墻壁最為具體。", "relationSimp": "注", "textSimp": "吴澄以查滓、罅隙作实解，气透金石墙壁最为具体。" }, { "noteId": "c030", "relation": "解", "relationTrad": "解", "text": "憨山以虛空遍入一切有形為喻，突出「虛」之用。", "textTrad": "憨山以虛空遍入一切有形為喻，突出「虛」之用。", "relationSimp": "解", "textSimp": "憨山以虚空遍入一切有形为喻，突出「虚」之用。" } ], "nameSimp": "无有入无间", "questionSimp": "「无有」是道、是炁，还是心境一无所有？「无间」是金石无隙，还是道性无间？", "introSimp": "河上公以无有谓道，道无形质，故能出入无间、通神明、济群生。王弼以虚无柔弱无所不通、无有不可穷、至柔不可折，无有入无间是虚无之用。成玄英以间为隙，颠倒之流空见为有，达观之士即有而空；有为麤疏故有隙，无为微密故无间，能入无间之妙理。唐玄宗御注以无有为不染尘境、心中一无所有，无间为道性清净、妙体混成、一无间隙，心与道合即入无间；御疏以无有为了悟诸法一无所有、返归正性，无间即道。严遵以道以无有之有通无间、游无理，神明在身出无间、入无孔。李荣以水无有碍、道无有形，有间无处不入。陆希声以炁以无形为体而入于物之无间。吕惠卿以炁无质合于神，犹能入于无间。苏辙以无入有，无未尝劳、有未尝觉，求之于物则鬼神。吴澄以无有谓无有查滓之质，无间谓无中间罅隙可入之处，气无有能透入无罅隙之金石墙壁。憨山以空入有则细无不入，如虚空遍入一切有形。王夫之以知实之有虚、因而袭之，则祈距万变而我志无不得。诸家或就道体、或就炁、或就心境，大旨皆谓无形者能入无隙。" }, { "id": "wu-wei-zhi-you-yi", "name": "吾是以知無為之有益", "nameTrad": "吾是以知無為之有益", "question": "「無為之益」是治身、治國，還是心與道合？", "questionTrad": "「無為之益」是治身、治國，還是心與道合？", "intro": "河上公以吾見道無為而萬物自化成，故知無為之有益於人。王弼以虛無柔弱無所不通、至柔不可折，推知無為之有益。成玄英以柔能破剛、無能遣有，故知無為之教大益修行之人。唐玄宗御疏以吾者老君自稱，此章通誡人君以無為化理天下，清淨無為、理國理身有益於人，有為之教不及無為之有益。嚴遵以有為之為有廢無功，無為之為成遂無窮，天地是造、人物是興。李榮以道無形物得成、聖無為人得化，此即無為之益。陸希聲以行多言之教、滯有為之事則有損，行不言之教、通無為之理則有益。呂惠卿以無形之至柔、太易之未見炁，馳騁至堅而入無間，故知無為之有益。蘇轍以聖人唯能無為，故能役使眾強、出入群有。吳澄以至柔無有之損而有馳騁至堅入於無間之益，柔能勝剛、無能入有皆非有所為而自然。憨山以若知虛無之有用，足知無為之有益。王夫之以知實之有虛、因而襲之，則祈距萬變而我志無不得。諸家或就治國、或就治身、或就修行，大旨皆謂無為之益出於自然。", "introTrad": "河上公以吾見道無為而萬物自化成，故知無為之有益於人。王弼以虛無柔弱無所不通、至柔不可折，推知無為之有益。成玄英以柔能破剛、無能遣有，故知無為之教大益修行之人。唐玄宗御疏以吾者老君自稱，此章通誡人君以無為化理天下，清淨無為、理國理身有益於人，有為之教不及無為之有益。嚴遵以有為之為有廢無功，無為之為成遂無窮，天地是造、人物是興。李榮以道無形物得成、聖無為人得化，此即無為之益。陸希聲以行多言之教、滯有為之事則有損，行不言之教、通無為之理則有益。呂惠卿以無形之至柔、太易之未見炁，馳騁至堅而入無間，故知無為之有益。蘇轍以聖人唯能無為，故能役使眾強、出入群有。吳澄以至柔無有之損而有馳騁至堅入於無間之益，柔能勝剛、無能入有皆非有所為而自然。憨山以若知虛無之有用，足知無為之有益。王夫之以知實之有虛、因而襲之，則祈距萬變而我志無不得。諸家或就治國、或就治身、或就修行，大旨皆謂無為之益出於自然。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "吾見道無為而萬物自化成，故知無為之有益於人。", "thesisTrad": "吾見道無為而萬物自化成，故知無為之有益於人。", "noteIds": [ "c003" ], "workTypeSimp": "注", "thesisSimp": "吾见道无为而万物自化成，故知无为之有益于人。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "虛無柔弱無所不通，至柔不可折，以此推知無為之有益。", "thesisTrad": "虛無柔弱無所不通，至柔不可折，以此推知無為之有益。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "虚无柔弱无所不通，至柔不可折，以此推知无为之有益。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "柔能破剛、無能遣有，故知無為之教大益修行之人。", "thesisTrad": "柔能破剛、無能遣有，故知無為之教大益修行之人。", "noteIds": [ "c009" ], "workTypeSimp": "疏", "thesisSimp": "柔能破刚、无能遣有，故知无为之教大益修行之人。" }, "tangxuanzong": { "workType": "御疏", "workTypeTrad": "御疏", "thesis": "此章通誡人君以無為化理天下；清淨無為，理國理身有益於人。", "thesisTrad": "此章通誡人君以無為化理天下；清淨無為，理國理身有益於人。", "noteIds": [ "c015" ], "workTypeSimp": "御疏", "thesisSimp": "此章通诫人君以无为化理天下；清净无为，理国理身有益于人。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "有為之為有廢無功，無為之為成遂無窮，天地是造、人物是興。", "thesisTrad": "有為之為有廢無功，無為之為成遂無窮，天地是造、人物是興。", "noteIds": [ "c019" ], "workTypeSimp": "指归", "thesisSimp": "有为之为有废无功，无为之为成遂无穷，天地是造、人物是兴。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "道無形物得成，聖無為人得化，此乃是無為之益。", "thesisTrad": "道無形物得成，聖無為人得化，此乃是無為之益。", "noteIds": [ "c023" ], "workTypeSimp": "注", "thesisSimp": "道无形物得成，圣无为人得化，此乃是无为之益。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "行多言之教、滯有為之事則有損；行不言之教、通無為之理則有益。", "thesisTrad": "行多言之教、滯有為之事則有損；行不言之教、通無為之理則有益。", "noteIds": [ "c025" ], "workTypeSimp": "传", "thesisSimp": "行多言之教、滞有为之事则有损；行不言之教、通无为之理则有益。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "無形之至柔、太易之未見炁，馳騁至堅而入無間，故知無為之有益。", "thesisTrad": "無形之至柔、太易之未見炁，馳騁至堅而入無間，故知無為之有益。", "noteIds": [ "c026" ], "workTypeSimp": "传", "thesisSimp": "无形之至柔、太易之未见炁，驰骋至坚而入无间，故知无为之有益。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人唯能無為，故能役使眾強、出入群有。", "thesisTrad": "聖人唯能無為，故能役使眾強、出入群有。", "noteIds": [ "c027" ], "workTypeSimp": "解", "thesisSimp": "圣人唯能无为，故能役使众强、出入群有。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "至柔無有之損，而有馳騁至堅入無間之益；皆非有所為而自然。", "thesisTrad": "至柔無有之損，而有馳騁至堅入無間之益；皆非有所為而自然。", "noteIds": [ "c028" ], "workTypeSimp": "注", "thesisSimp": "至柔无有之损，而有驰骋至坚入无间之益；皆非有所为而自然。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "若知虛無之有用，足知無為之有益。", "thesisTrad": "若知虛無之有用，足知無為之有益。", "noteIds": [ "c030" ], "workTypeSimp": "解", "thesisSimp": "若知虚无之有用，足知无为之有益。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "知實之有虛，因而襲之，則祈距萬變而我志無不得。", "thesisTrad": "知實之有虛，因而襲之，則祈距萬變而我志無不得。", "noteIds": [ "c032" ], "workTypeSimp": "衍", "thesisSimp": "知实之有虚，因而袭之，则祈距万变而我志无不得。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公以萬物自化成說無為之益，落點在治身治國。", "textTrad": "河上公以萬物自化成說無為之益，落點在治身治國。", "relationSimp": "立论", "textSimp": "河上公以万物自化成说无为之益，落点在治身治国。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "王弼以虛無柔弱推知有益，保持崇本息末的一貫理路。", "textTrad": "王弼以虛無柔弱推知有益，保持崇本息末的一貫理路。", "relationSimp": "注", "textSimp": "王弼以虚无柔弱推知有益，保持崇本息末的一贯理路。" }, { "noteId": "c009", "relation": "疏", "relationTrad": "疏", "text": "成玄英以破剛遣有說大益修行，轉向修道者。", "textTrad": "成玄英以破剛遣有說大益修行，轉向修道者。", "relationSimp": "疏", "textSimp": "成玄英以破刚遣有说大益修行，转向修道者。" }, { "noteId": "c015", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗以人君無為化理天下為說，理國理身並舉。", "textTrad": "唐玄宗以人君無為化理天下為說，理國理身並舉。", "relationSimp": "御疏", "textSimp": "唐玄宗以人君无为化理天下为说，理国理身并举。" }, { "noteId": "c019", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以有為無功、無為無窮對照，無為之益成為生成論結論。", "textTrad": "嚴遵以有為無功、無為無窮對照，無為之益成為生成論結論。", "relationSimp": "指归", "textSimp": "严遵以有为无功、无为无穷对照，无为之益成为生成论结论。" }, { "noteId": "c023", "relation": "注", "relationTrad": "注", "text": "李榮以物成、人化分說道與聖，語簡而切。", "textTrad": "李榮以物成、人化分說道與聖，語簡而切。", "relationSimp": "注", "textSimp": "李荣以物成、人化分说道与圣，语简而切。" }, { "noteId": "c025", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以多言有損、不言有益對舉，把無為之益落在教法。", "textTrad": "陸希聲以多言有損、不言有益對舉，把無為之益落在教法。", "relationSimp": "传", "textSimp": "陆希声以多言有损、不言有益对举，把无为之益落在教法。" }, { "noteId": "c028", "relation": "注", "relationTrad": "注", "text": "吳澄以損益相承說無為，柔勝剛、無入有皆自然。", "textTrad": "吳澄以損益相承說無為，柔勝剛、無入有皆自然。", "relationSimp": "注", "textSimp": "吴澄以损益相承说无为，柔胜刚、无入有皆自然。" }, { "noteId": "c030", "relation": "解", "relationTrad": "解", "text": "憨山以虛無有用收束，無為之益即是虛之用。", "textTrad": "憨山以虛無有用收束，無為之益即是虛之用。", "relationSimp": "解", "textSimp": "憨山以虚无有用收束，无为之益即是虚之用。" } ], "nameSimp": "吾是以知无为之有益", "questionSimp": "「无为之益」是治身、治国，还是心与道合？", "introSimp": "河上公以吾见道无为而万物自化成，故知无为之有益于人。王弼以虚无柔弱无所不通、至柔不可折，推知无为之有益。成玄英以柔能破刚、无能遣有，故知无为之教大益修行之人。唐玄宗御疏以吾者老君自称，此章通诫人君以无为化理天下，清净无为、理国理身有益于人，有为之教不及无为之有益。严遵以有为之为有废无功，无为之为成遂无穷，天地是造、人物是兴。李荣以道无形物得成、圣无为人得化，此即无为之益。陆希声以行多言之教、滞有为之事则有损，行不言之教、通无为之理则有益。吕惠卿以无形之至柔、太易之未见炁，驰骋至坚而入无间，故知无为之有益。苏辙以圣人唯能无为，故能役使众强、出入群有。吴澄以至柔无有之损而有驰骋至坚入于无间之益，柔能胜刚、无能入有皆非有所为而自然。憨山以若知虚无之有用，足知无为之有益。王夫之以知实之有虚、因而袭之，则祈距万变而我志无不得。诸家或就治国、或就治身、或就修行，大旨皆谓无为之益出于自然。" }, { "id": "bu-yan-zhi-jiao", "name": "不言之教，無為之益，天下希及之", "nameTrad": "不言之教，無為之益，天下希及之", "question": "「不言之教」是不說話，還是即言即默？「天下希及之」是少有人能做到，還是九流百氏不能及？", "questionTrad": "「不言之教」是不說話，還是即言即默？「天下希及之」是少有人能做到，還是九流百氏不能及？", "intro": "河上公以不言之教法道不言、師之以身，無為之益治身有益精神、治國有益萬民，天下謂人主，希能有及。成玄英以所謂不言非關杜口，在理即有即無、在教即言即默；益既不益而益，教豈不教而教，世間名教罕能逮。唐玄宗御注以天下眾教少能及之；御疏以至道無言、聖人無為，不恃立言然後成教，九流百氏希有能及，自非體道之君莫之能及。嚴遵以有聲之聲聞於百里，無聲之聲動於天外；言之所言異類不通，不言之言陰陽化、天地感；道德不言而天地成，天地不言而四時行。李榮以不言之教教即忘言，任因循之事則事即無事，君安於上、臣悅於下即無為之益，得有為者多、及無為者少。陸希聲以不言之教、無為之益則天下希及，知我者希則我者貴。呂惠卿以不言之教、無為之益天下希及，是亦不知反其宗而已。吳澄以不言之教謂宜弱不宜強之為教父，不待言而知；無為之益謂至柔無有之馳騁能入；天下以有言為教、有為為益者遠不能及。憨山以有言則有跡、有跡則恃智、自多矜能好為，好為必易敗；知不言之教、無為之益，天下希及。魏源以末語「不言無為」分承上文，文義顯然，並主張與上章合為一章。王夫之以炫其堅而修備、測其間而抵隙者多矣，道之所以終隱於可道。諸家或就治身治國、或就言默、或就名教，大旨皆謂不言之教、無為之益非有言有為者可及。", "introTrad": "河上公以不言之教法道不言、師之以身，無為之益治身有益精神、治國有益萬民，天下謂人主，希能有及。成玄英以所謂不言非關杜口，在理即有即無、在教即言即默；益既不益而益，教豈不教而教，世間名教罕能逮。唐玄宗御注以天下眾教少能及之；御疏以至道無言、聖人無為，不恃立言然後成教，九流百氏希有能及，自非體道之君莫之能及。嚴遵以有聲之聲聞於百里，無聲之聲動於天外；言之所言異類不通，不言之言陰陽化、天地感；道德不言而天地成，天地不言而四時行。李榮以不言之教教即忘言，任因循之事則事即無事，君安於上、臣悅於下即無為之益，得有為者多、及無為者少。陸希聲以不言之教、無為之益則天下希及，知我者希則我者貴。呂惠卿以不言之教、無為之益天下希及，是亦不知反其宗而已。吳澄以不言之教謂宜弱不宜強之為教父，不待言而知；無為之益謂至柔無有之馳騁能入；天下以有言為教、有為為益者遠不能及。憨山以有言則有跡、有跡則恃智、自多矜能好為，好為必易敗；知不言之教、無為之益，天下希及。魏源以末語「不言無為」分承上文，文義顯然，並主張與上章合為一章。王夫之以炫其堅而修備、測其間而抵隙者多矣，道之所以終隱於可道。諸家或就治身治國、或就言默、或就名教，大旨皆謂不言之教、無為之益非有言有為者可及。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "不言之教法道不言、師之以身；無為之益治身治國；天下人主希能有及。", "thesisTrad": "不言之教法道不言、師之以身；無為之益治身治國；天下人主希能有及。", "noteIds": [ "c004" ], "workTypeSimp": "注", "thesisSimp": "不言之教法道不言、师之以身；无为之益治身治国；天下人主希能有及。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "不言非關杜口，在教即言即默；世間名教罕能逮。", "thesisTrad": "不言非關杜口，在教即言即默；世間名教罕能逮。", "noteIds": [ "c010" ], "workTypeSimp": "疏", "thesisSimp": "不言非关杜口，在教即言即默；世间名教罕能逮。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "至道無言、聖人無為，不恃立言然後成教；九流百氏希有能及。", "thesisTrad": "至道無言、聖人無為，不恃立言然後成教；九流百氏希有能及。", "noteIds": [ "c016", "c017" ], "workTypeSimp": "御注", "thesisSimp": "至道无言、圣人无为，不恃立言然后成教；九流百氏希有能及。" }, "yanzun": { "workType": "指歸", "workTypeTrad": "指歸", "thesis": "有聲之聲聞於百里，無聲之聲動於天外；道德不言而天地成。", "thesisTrad": "有聲之聲聞於百里，無聲之聲動於天外；道德不言而天地成。", "noteIds": [ "c020" ], "workTypeSimp": "指归", "thesisSimp": "有声之声闻于百里，无声之声动于天外；道德不言而天地成。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "教即忘言，事即無事，君安臣悅即無為之益；得有為者多、及無為者少。", "thesisTrad": "教即忘言，事即無事，君安臣悅即無為之益；得有為者多、及無為者少。", "noteIds": [ "c024" ], "workTypeSimp": "注", "thesisSimp": "教即忘言，事即无事，君安臣悦即无为之益；得有为者多、及无为者少。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "不言之教、無為之益，則天下希及之；知我者希則我者貴。", "thesisTrad": "不言之教、無為之益，則天下希及之；知我者希則我者貴。", "noteIds": [ "c025" ], "workTypeSimp": "传", "thesisSimp": "不言之教、无为之益，则天下希及之；知我者希则我者贵。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "不言之教、無為之益天下希及，是亦不知反其宗而已。", "thesisTrad": "不言之教、無為之益天下希及，是亦不知反其宗而已。", "noteIds": [ "c026" ], "workTypeSimp": "传", "thesisSimp": "不言之教、无为之益天下希及，是亦不知反其宗而已。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "不言之教謂宜弱不宜強之教父；天下以有言為教、有為為益者遠不能及。", "thesisTrad": "不言之教謂宜弱不宜強之教父；天下以有言為教、有為為益者遠不能及。", "noteIds": [ "c029" ], "workTypeSimp": "注", "thesisSimp": "不言之教谓宜弱不宜强之教父；天下以有言为教、有为为益者远不能及。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "有言則有跡、恃智自多，好為必易敗；故不言之教、無為之益天下希及。", "thesisTrad": "有言則有跡、恃智自多，好為必易敗；故不言之教、無為之益天下希及。", "noteIds": [ "c030" ], "workTypeSimp": "解", "thesisSimp": "有言则有迹、恃智自多，好为必易败；故不言之教、无为之益天下希及。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "末語「不言無為」分承上文，文義顯然；此章與上章皆發明得一章之旨。", "thesisTrad": "末語「不言無為」分承上文，文義顯然；此章與上章皆發明得一章之旨。", "noteIds": [ "c031" ], "workTypeSimp": "本义", "thesisSimp": "末语「不言无为」分承上文，文义显然；此章与上章皆发明得一章之旨。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "炫其堅而修備、測其間而抵隙者多矣，道之所以終隱於可道。", "thesisTrad": "炫其堅而修備、測其間而抵隙者多矣，道之所以終隱於可道。", "noteIds": [ "c032" ], "workTypeSimp": "衍", "thesisSimp": "炫其坚而修备、测其间而抵隙者多矣，道之所以终隐于可道。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公以法道不言、師身治國立說，希及落在人主。", "textTrad": "河上公以法道不言、師身治國立說，希及落在人主。", "relationSimp": "立论", "textSimp": "河上公以法道不言、师身治国立说，希及落在人主。" }, { "noteId": "c010", "relation": "疏", "relationTrad": "疏", "text": "成玄英以非關杜口、即言即默解不言，避免把不言之教講成沉默。", "textTrad": "成玄英以非關杜口、即言即默解不言，避免把不言之教講成沉默。", "relationSimp": "疏", "textSimp": "成玄英以非关杜口、即言即默解不言，避免把不言之教讲成沉默。" }, { "noteId": "c016", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以眾教少能及之總釋，御疏更指九流百氏與體道之君。", "textTrad": "唐玄宗以眾教少能及之總釋，御疏更指九流百氏與體道之君。", "relationSimp": "御注", "textSimp": "唐玄宗以众教少能及之总释，御疏更指九流百氏与体道之君。" }, { "noteId": "c020", "relation": "指歸", "relationTrad": "指歸", "text": "嚴遵以無聲之聲、不言之言層層推演，天地四時皆成不言之驗。", "textTrad": "嚴遵以無聲之聲、不言之言層層推演，天地四時皆成不言之驗。", "relationSimp": "指归", "textSimp": "严遵以无声之声、不言之言层层推演，天地四时皆成不言之验。" }, { "noteId": "c024", "relation": "注", "relationTrad": "注", "text": "李榮以忘言無事、君安臣悅說無為之益，並以有為者多作反襯。", "textTrad": "李榮以忘言無事、君安臣悅說無為之益，並以有為者多作反襯。", "relationSimp": "注", "textSimp": "李荣以忘言无事、君安臣悦说无为之益，并以有为者多作反衬。" }, { "noteId": "c025", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以知我者希、則我者貴收束，希及帶有知音難遇之感。", "textTrad": "陸希聲以知我者希、則我者貴收束，希及帶有知音難遇之感。", "relationSimp": "传", "textSimp": "陆希声以知我者希、则我者贵收束，希及带有知音难遇之感。" }, { "noteId": "c029", "relation": "注", "relationTrad": "注", "text": "吳澄以教父、至柔無有分釋二句，希及指有言有為者不能及。", "textTrad": "吳澄以教父、至柔無有分釋二句，希及指有言有為者不能及。", "relationSimp": "注", "textSimp": "吴澄以教父、至柔无有分释二句，希及指有言有为者不能及。" }, { "noteId": "c030", "relation": "解", "relationTrad": "解", "text": "憨山以有言有跡、恃智自多說有為之失，反證不言之教之難及。", "textTrad": "憨山以有言有跡、恃智自多說有為之失，反證不言之教之難及。", "relationSimp": "解", "textSimp": "憨山以有言有迹、恃智自多说有为之失，反证不言之教之难及。" }, { "noteId": "c031", "relation": "本義", "relationTrad": "本義", "text": "魏源從章次與文義證明末語分承，將全章與上章連讀。", "textTrad": "魏源從章次與文義證明末語分承，將全章與上章連讀。", "relationSimp": "本义", "textSimp": "魏源从章次与文义证明末语分承，将全章与上章连读。" }, { "noteId": "c032", "relation": "衍", "relationTrad": "衍", "text": "王夫之以抵隙修備者多、道隱於可道作結，指向言說之局限。", "textTrad": "王夫之以抵隙修備者多、道隱於可道作結，指向言說之局限。", "relationSimp": "衍", "textSimp": "王夫之以抵隙修备者多、道隐于可道作结，指向言说之局限。" } ], "nameSimp": "不言之教，无为之益，天下希及之", "questionSimp": "「不言之教」是不说话，还是即言即默？「天下希及之」是少有人能做到，还是九流百氏不能及？", "introSimp": "河上公以不言之教法道不言、师之以身，无为之益治身有益精神、治国有益万民，天下谓人主，希能有及。成玄英以所谓不言非关杜口，在理即有即无、在教即言即默；益既不益而益，教岂不教而教，世间名教罕能逮。唐玄宗御注以天下众教少能及之；御疏以至道无言、圣人无为，不恃立言然后成教，九流百氏希有能及，自非体道之君莫之能及。严遵以有声之声闻于百里，无声之声动于天外；言之所言异类不通，不言之言阴阳化、天地感；道德不言而天地成，天地不言而四时行。李荣以不言之教教即忘言，任因循之事则事即无事，君安于上、臣悦于下即无为之益，得有为者多、及无为者少。陆希声以不言之教、无为之益则天下希及，知我者希则我者贵。吕惠卿以不言之教、无为之益天下希及，是亦不知反其宗而已。吴澄以不言之教谓宜弱不宜强之为教父，不待言而知；无为之益谓至柔无有之驰骋能入；天下以有言为教、有为为益者远不能及。憨山以有言则有迹、有迹则恃智、自多矜能好为，好为必易败；知不言之教、无为之益，天下希及。魏源以末语「不言无为」分承上文，文义显然，并主张与上章合为一章。王夫之以炫其坚而修备、测其间而抵隙者多矣，道之所以终隐于可道。诸家或就治身治国、或就言默、或就名教，大旨皆谓不言之教、无为之益非有言有为者可及。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.906Z", "keyPrefix": "laozi-43", "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-43", "slug": "43", "order": 43, "title": "第四十三章", "titleSimp": "第四十三章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章三句：首言天下之至柔馳騁天下之至堅；次言無有入無間、吾是以知無為之有益；末言不言之教、無為之益、天下希及之。河上公以至柔為水、至堅為金石，水能貫堅入剛、無所不通；無有謂道，道無形質，故能出入無間、通神明、濟群生；吾見道無為而萬物自化成，故知無為之有益；不言之教法道不言、師之以身，無為之益治身有益精神、治國有益萬民；天下謂人主，希能有及。王弼以氣無所不入、水無所不出於經釋至柔馳騁至堅，以虛無柔弱無所不通、無有不可窮、至柔不可折，推知無為之有益。成玄英以至柔為水、至堅為金，馳騁是攻擊貫穿之義，水至柔能攻金石，喻無為至弱能破有為之累；間為隙，顛倒之流空見為有，達觀之士即有而空，有為粗疏故有隙、無為微密故無間；柔能破剛、無能遣有，故知無為之教大益修行；不言之教非關杜口，在理即有即無、在教即言即默，世間名教罕能逮。唐玄宗御注以至柔為正性，馳騁代務、染雜塵境、情欲充塞則為至堅；無有為不染塵境、心中一無所有，無間為道性清淨、妙體混成、一無間隙；御疏以正性澄清、和氣在躬為至柔，馳騁情欲、為聲色所誘則正性離散為至堅；無有為了悟諸法一無所有、返歸正性，無間即道；此章通誡人君以無為化理天下，清淨無為、理國理身有益於人；至道無言、聖人無為，九流百氏希有能及。嚴遵以道德至靈而神明賓、神明至無而太和臣，清濁太和至柔無形、包裹天地、含囊陰陽，故字曰至柔、名曰無形；無形之物不以堅堅、不以壯壯，故能弊天地、銷銅鐵、風馳電騁；道以無有之有通無間、遊無理，神明在身出無間、入無孔；有為之為有廢無功，無為之為成遂無窮；有聲之聲聞於百里，無聲之聲動於天外，道德不言而天地成、天地不言而四時行。李榮以有象之至柔為水、無形之至柔為道，水消金穿石、道遺彼忘我；水無有礙、道無有形，有間無處不入；道無形物得成、聖無為人得化，此即無為之益；不言之教教即忘言，任因循之事則事即無事，君安臣悅即無為之益，得有為者多、及無為者少。陸希聲以水以至柔為用而穿石、炁以無形為體而入無間，知有為之教本於事、以剛健為主，無為之教本於理、以柔順為先；行多言之教、滯有為之事則有損，行不言之教、通無為之理則有益；多言之教舉天下皆是，不言之教則天下希及。呂惠卿以天下之至柔馳騁至堅，觀於物則水是也；無有入於無間，觀於物則炁是也；水柔弱幾於道而猶攻堅，炁無質合於神而猶入無間，何況無形之至柔、太易之未見炁；故知無為之有益，而不言之教、無為之益天下希及。蘇轍以堅御堅不折則碎，以柔御堅柔亦不糜、堅亦不病，求之於物則水；以有入有捍不相受，以無入有無未嘗勞、有未嘗覺，求之於物則鬼神；聖人唯能無為，故能役使眾強、出入群有。吳澄以又承上文教弱之義而廣之，至柔與無有皆弱，馳騁猶躪躒，無有謂無有查滓之質，無間謂無中間罅隙可入之處；水至柔能攻穿至堅之石，氣無有能透入無罅隙之金石墻壁；以至柔無有之損而有馳騁至堅入於無間之益，柔能勝剛、無能入有皆非有所為而自然；不言之教謂宜弱不宜強之為教父，不待言而知；天下以有言為教、有為為益者遠不能及。憨山以承上言無為之益、以明不言之教；天下之至堅非至柔不足以馳騁，如水穿山透地、浸潤金石；以有入有則相觸而有間，以空入有則細無不入，如虛空遍入一切有形；有言則有跡、有跡則恃智、自多矜能好為，好為必易敗；知不言之教、無為之益，天下希及之。魏源以河上公分「天下之至柔」以下別為一章，而按上文損益分挈、末語不言無為分承，文義顯然，吳澄合之為是；又謂侯王孤寡不穀正與「得一章」首尾相應，可證此與上章皆發明得一章之旨。王夫之以適燕者北馳、適粵者南騁，而無適之駕則常得其夷而無所阻，轢踐百為而無所牾；以觹解者不能解不糾之結，以斧析者不能析無理之薪；苟知實之有虛、因而襲之，則祈距萬變而我志無不得；炫其堅而修備、測其間而抵隙者多矣，道之所以終隱於可道。河上公四注、王弼二注、成玄英四注、唐玄宗御注御疏七注、嚴遵三注、李榮四注、陸希聲一注、呂惠卿一注、蘇轍一注、吳澄二注、憨山一注、魏源一注、王夫之一注；俞樾《諸子平議》此章未列，故十三家。河上公題「徧用第四十三」，《玄德纂疏》卷十二、呂惠卿、蘇轍題「天下之至柔章第四十三」，王弼本無章題；吳澄合第四十至四十三章為其第三十五章，魏源合第四十二、四十三章為其第三十六章；諸本異文：王弼、河上公、成玄英、唐玄宗、李榮、憨山作「無有入無間」，陸希聲、嚴遵、蘇轍、呂惠卿、吳澄作「無有入於無間」，魏源作「無有入于無間」並引傅奕作「出於無有，入於無間」；魏源從《淮南子》於「有益」下增「也」字，一本無「吾」字，傅奕無「也」字而末句有「矣」字，並見校記。", "summarySimp": "全章三句：首言天下之至柔驰骋天下之至坚；次言无有入无间、吾是以知无为之有益；末言不言之教、无为之益、天下希及之。河上公以至柔为水、至坚为金石，水能贯坚入刚、无所不通；无有谓道，道无形质，故能出入无间、通神明、济群生；吾见道无为而万物自化成，故知无为之有益；不言之教法道不言、师之以身，无为之益治身有益精神、治国有益万民；天下谓人主，希能有及。王弼以气无所不入、水无所不出于经释至柔驰骋至坚，以虚无柔弱无所不通、无有不可穷、至柔不可折，推知无为之有益。成玄英以至柔为水、至坚为金，驰骋是攻击贯穿之义，水至柔能攻金石，喻无为至弱能破有为之累；间为隙，颠倒之流空见为有，达观之士即有而空，有为粗疏故有隙、无为微密故无间；柔能破刚、无能遣有，故知无为之教大益修行；不言之教非关杜口，在理即有即无、在教即言即默，世间名教罕能逮。唐玄宗御注以至柔为正性，驰骋代务、染杂尘境、情欲充塞则为至坚；无有为不染尘境、心中一无所有，无间为道性清净、妙体混成、一无间隙；御疏以正性澄清、和气在躬为至柔，驰骋情欲、为声色所诱则正性离散为至坚；无有为了悟诸法一无所有、返归正性，无间即道；此章通诫人君以无为化理天下，清净无为、理国理身有益于人；至道无言、圣人无为，九流百氏希有能及。严遵以道德至灵而神明宾、神明至无而太和臣，清浊太和至柔无形、包裹天地、含囊阴阳，故字曰至柔、名曰无形；无形之物不以坚坚、不以壮壮，故能弊天地、销铜铁、风驰电骋；道以无有之有通无间、游无理，神明在身出无间、入无孔；有为之为有废无功，无为之为成遂无穷；有声之声闻于百里，无声之声动于天外，道德不言而天地成、天地不言而四时行。李荣以有象之至柔为水、无形之至柔为道，水消金穿石、道遗彼忘我；水无有碍、道无有形，有间无处不入；道无形物得成、圣无为人得化，此即无为之益；不言之教教即忘言，任因循之事则事即无事，君安臣悦即无为之益，得有为者多、及无为者少。陆希声以水以至柔为用而穿石、炁以无形为体而入无间，知有为之教本于事、以刚健为主，无为之教本于理、以柔顺为先；行多言之教、滞有为之事则有损，行不言之教、通无为之理则有益；多言之教举天下皆是，不言之教则天下希及。吕惠卿以天下之至柔驰骋至坚，观于物则水是也；无有入于无间，观于物则炁是也；水柔弱几于道而犹攻坚，炁无质合于神而犹入无间，何况无形之至柔、太易之未见炁；故知无为之有益，而不言之教、无为之益天下希及。苏辙以坚御坚不折则碎，以柔御坚柔亦不糜、坚亦不病，求之于物则水；以有入有捍不相受，以无入有无未尝劳、有未尝觉，求之于物则鬼神；圣人唯能无为，故能役使众强、出入群有。吴澄以又承上文教弱之义而广之，至柔与无有皆弱，驰骋犹躏跞，无有谓无有查滓之质，无间谓无中间罅隙可入之处；水至柔能攻穿至坚之石，气无有能透入无罅隙之金石墙壁；以至柔无有之损而有驰骋至坚入于无间之益，柔能胜刚、无能入有皆非有所为而自然；不言之教谓宜弱不宜强之为教父，不待言而知；天下以有言为教、有为为益者远不能及。憨山以承上言无为之益、以明不言之教；天下之至坚非至柔不足以驰骋，如水穿山透地、浸润金石；以有入有则相触而有间，以空入有则细无不入，如虚空遍入一切有形；有言则有迹、有迹则恃智、自多矜能好为，好为必易败；知不言之教、无为之益，天下希及之。魏源以河上公分「天下之至柔」以下别为一章，而按上文损益分挈、末语不言无为分承，文义显然，吴澄合之为是；又谓侯王孤寡不谷正与「得一章」首尾相应，可证此与上章皆发明得一章之旨。王夫之以适燕者北驰、适粤者南骋，而无适之驾则常得其夷而无所阻，轹践百为而无所牾；以觹解者不能解不纠之结，以斧析者不能析无理之薪；苟知实之有虚、因而袭之，则祈距万变而我志无不得；炫其坚而修备、测其间而抵隙者多矣，道之所以终隐于可道。河上公四注、王弼二注、成玄英四注、唐玄宗御注御疏七注、严遵三注、李荣四注、陆希声一注、吕惠卿一注、苏辙一注、吴澄二注、憨山一注、魏源一注、王夫之一注；俞樾《诸子平议》此章未列，故十三家。河上公题「徧用第四十三」，《玄德纂疏》卷十二、吕惠卿、苏辙题「天下之至柔章第四十三」，王弼本无章题；吴澄合第四十至四十三章为其第三十五章，魏源合第四十二、四十三章为其第三十六章；诸本异文：王弼、河上公、成玄英、唐玄宗、李荣、憨山作「无有入无间」，陆希声、严遵、苏辙、吕惠卿、吴澄作「无有入于无间」，魏源作「无有入于无间」并引傅奕作「出于无有，入于无间」；魏源从《淮南子》于「有益」下增「也」字，一本无「吾」字，傅奕无「也」字而末句有「矣」字，并见校记。", 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