{ "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-50", "no": 50, "part": "德經", "partSimp": "德经", "title": "第五十章", "titleSimp": "第五十章", "intro": "《老子》第五十章，河上公題「貴生第五十」，《玄德纂疏》卷十四、蘇轍題「出生入死章第五十」，王弼本無章題；吳澄以此章為其第四十二章；魏源以此章為其第四十三章；嚴遵本無章題，此章自為一篇。王弼道藏本正文九句：出生入死；生之徒十有三，死之徒十有三；人之生，動之死地，十有三；夫何故；以其生生之厚；蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵；兕無所投其角，虎無所措其爪，兵無所容其刃；夫何故；以其無死地。全章先標生死出入，次分生之徒、死之徒與動之死地三等，再追問動之死地之由，歸於生生之厚，末以善攝生者不遇兕虎甲兵、無死地作結。河上公以出生為情欲出於五内、魂定魄靜，入死為情欲入於胸臆、精神勞惑；生死之類各有十三，謂九竅四關，生則目不妄視、耳不妄聽、鼻不妄香臭、口不妄言味、手不妄持、足不妄行、精不妄施，死則反是；人之求生而動作反之，故有十三死地；求生活之事太厚，違道忤天，妄行失紀；攝，養也，善攝生者自然遠避，不好戰以殺人；虎兕無由傷，兵刃無從加；不犯十三死地，神明營護，物不敢害。王弼以出生地、入死地；十有三猶云十分有三分，全生之極、全死之極各十分有三；民生生之厚，更之無生之地；善攝生者無以生為生，故無死地；兵戈虎兕之所以能害，以欲累其身，不以欲累其身則何死地之有；並以蚖蟺鑿穴、鷹鸇增巢而卒以甘餌入於無生之地為喻。成玄英以出生者超凌三界、出離死生，入死者沈淪三塗、没溺生死；徒，類也，十三謂四關九竅，聖人不執身為身故出三界，凡夫執迷故入六道；凡人之生動即適死地，由執此十有三徒染滯前境；攝，衛也，亦養也，善攝生者忘淡虚夷；陸行不遇兕虎，内解為不為煩惱所加，入軍不被甲兵，内解為不為色等所傷；兕喻癡、虎喻嗔、兵刃喻貪，善攝生者妙體真空，不為三毒所害；忘於身相，即身無身，故無死地。唐玄宗御注以了悟則出生、迷執則入死；生之徒安生得生理，死之徒順死得死理，十中有三；徇生太厚、心矜此生故動之死地；善攝衛生理之人，心照清凈、無貪取之意，則外物不可加害；順化無私、不以死為死，故無死地。御疏以了悟生死、不厚其生為出生，迷執人我、動之於死為入死；徒者類也，順理者少而逆理者多；安死之道不拒變化、適去為順；迷執之人養生失理，安生之理既失、順死之道又乖；攝，衛也，妙觀生本、本來清凈，於生忘生，唯以沖虚養性；不期而會曰遇，引《山海經》《爾雅》說兕；忘情於物則彼無容措；見有其身者累、生生之厚者死，照法性空、悟身相假，故無死地可處。嚴遵《玄德纂疏》卷十四存輯文二條：一以虛無、清凈、微、寡、柔弱、卑、損、時、和、嗇為十三事，虛生充實、無生常存，治身與天地長久、治國則國祚長延；一以實、有、濁、擾、顯、衆、堅、强、高、滿、過、泰、費為十三事，是不祥死之徒。李榮以從幽至顯為出生、自有歸無為入死；九竅四關十三，絕欲則為生之類、放蕩則為死之徒；流至死地由十有三重造過；用之九竅、運之四關，多取有為死業、愛養無常生身，厚過其分故動之死地；善攝生者不耽染性、不傷無毒心，物無害也；雖遇無傷；心為死地，灰心息慮、不構有為則無死地。陸希聲以生必有死為理之常；知生有常理、不違理以存生者十有三，知死亦常理、不違理以避死者亦十有三；愛生違理則反失，求生之厚越於生理，故動而乖常、之於死地；善攝生者守道抱德而不厚其生，樂天知命而不憂其死，生死不能動其心，故陸行遇摯獸而不驚、入軍冒白刃而不讋；我無心害物故兕虎無所投其爪角，有信及人故甲兵無所容其鋒刃；生理不存於中則死地不見於前，引仲尼「忠信則水火可蹈」。呂惠卿以生者死之徒、死者生之始，生死相為出入；由生得生非幸生，由死得死非不幸而死；動之死地者如豹養其内而虎食其外、毅養其外而病攻其内，非不以生為事而不得其道；善攝生者内不見身、外不見物，則孰為死地、孰為虎兕甲兵。蘇轍以性無生死，出則為生、入則為死；用物取精以自滋養者生之徒，聲色臭味以自戕賊者死之徒；生死之道九，不生不死之道一，老子言九不言一，使人自得之；作而不知休、言而不知默、思而不知忘，則動而之死地；所賴於生者厚則死之道常十九；至人常在不生不死中，生地且無，焉有死地。吳澄以此章為其第四十二章；出謂自無而見於有，入謂自有而歸於無，引莊子「萬物皆出於機，皆入於機」；十為上中下三等之人，不以憂思嗜欲損壽、不以風寒暑濕致疾、能遠刑誅兵爭壓溺者生之徒，逸貴内傷、勞賤外傷、麤悍不終正命者死之徒，各於十類中有其三；生生謂求以生其生，厚謂用心太重，仙術醫藥居處奉養太過，反以趨於死地；攝如攝政攝官，不認生為己有，虚靜為裏、柔弱為表，雖遇猛獸惡人而彼自馴狎；九之外其一為太上真人，無可死之質。憨山以聖人超乎生死之外，以其澹然無欲、忘形之至，善得無生之理；出生入死謂死出於生，世人養形貪生，大約十分而居其九；生之徒養形壽考，死之徒汨欲忘形、火馳不返，動之死地者嗜欲戕生、無所避忌；以其生生之厚，但知養生而不知養生之主；攝，養也，善養生者不養其生而養其生之主，性得所養則形骸自忘，我空則無物與敵；色欲伐性甚於兕虎甲兵；無我無生，又何死之。魏源以此章為其第四十三章，正文無「亦」字；校韓非、傅奕作「民之生，生而動，動皆之死地」，云河上本作「亦十有三」；「厚」下傅奕有「也」；「被」或作「避」；「夫何故」下傅奕有「也」，「無死地」下有「焉」；章末案生之徒三句諸說皆鑿，惟王弼近之，徒之為言類也，動之死地總數十有九。王夫之以有死地、無生地，無地為生、有地為死；有地者三、無地以為地者三、鶩於地不地而究以得地者三；攝生者以得地為憂，動而離之，之死者以不得地為憂，動而即之；兕虎之攫必按地以為威，甲兵之殺必爭地以制勝，遇無地者則皆廢然而喪其殺機。本站以王弼《老子注》道藏本為底本，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》第五十章，河上公题「贵生第五十」，《玄德纂疏》卷十四、苏辙题「出生入死章第五十」，王弼本无章题；吴澄以此章为其第四十二章；魏源以此章为其第四十三章；严遵本无章题，此章自为一篇。王弼道藏本正文九句：出生入死；生之徒十有三，死之徒十有三；人之生，动之死地，十有三；夫何故；以其生生之厚；盖闻善摄生者，陆行不遇兕虎，入军不被甲兵；兕无所投其角，虎无所措其爪，兵无所容其刃；夫何故；以其无死地。全章先标生死出入，次分生之徒、死之徒与动之死地三等，再追问动之死地之由，归于生生之厚，末以善摄生者不遇兕虎甲兵、无死地作结。河上公以出生为情欲出于五内、魂定魄静，入死为情欲入于胸臆、精神劳惑；生死之类各有十三，谓九窍四关，生则目不妄视、耳不妄听、鼻不妄香臭、口不妄言味、手不妄持、足不妄行、精不妄施，死则反是；人之求生而动作反之，故有十三死地；求生活之事太厚，违道忤天，妄行失纪；摄，养也，善摄生者自然远避，不好战以杀人；虎兕无由伤，兵刃无从加；不犯十三死地，神明营护，物不敢害。王弼以出生地、入死地；十有三犹云十分有三分，全生之极、全死之极各十分有三；民生生之厚，更之无生之地；善摄生者无以生为生，故无死地；兵戈虎兕之所以能害，以欲累其身，不以欲累其身则何死地之有；并以蚖蟺凿穴、鹰鹯增巢而卒以甘饵入于无生之地为喻。成玄英以出生者超凌三界、出离死生，入死者沈沦三涂、没溺生死；徒，类也，十三谓四关九窍，圣人不执身为身故出三界，凡夫执迷故入六道；凡人之生动即适死地，由执此十有三徒染滞前境；摄，卫也，亦养也，善摄生者忘淡虚夷；陆行不遇兕虎，内解为不为烦恼所加，入军不被甲兵，内解为不为色等所伤；兕喻痴、虎喻嗔、兵刃喻贪，善摄生者妙体真空，不为三毒所害；忘于身相，即身无身，故无死地。唐玄宗御注以了悟则出生、迷执则入死；生之徒安生得生理，死之徒顺死得死理，十中有三；徇生太厚、心矜此生故动之死地；善摄卫生理之人，心照清净、无贪取之意，则外物不可加害；顺化无私、不以死为死，故无死地。御疏以了悟生死、不厚其生为出生，迷执人我、动之于死为入死；徒者类也，顺理者少而逆理者多；安死之道不拒变化、适去为顺；迷执之人养生失理，安生之理既失、顺死之道又乖；摄，卫也，妙观生本、本来清净，于生忘生，唯以冲虚养性；不期而会曰遇，引《山海经》《尔雅》说兕；忘情于物则彼无容措；见有其身者累、生生之厚者死，照法性空、悟身相假，故无死地可处。严遵《玄德纂疏》卷十四存辑文二条：一以虚无、清净、微、寡、柔弱、卑、损、时、和、啬为十三事，虚生充实、无生常存，治身与天地长久、治国则国祚长延；一以实、有、浊、扰、显、众、坚、强、高、满、过、泰、费为十三事，是不祥死之徒。李荣以从幽至显为出生、自有归无为入死；九窍四关十三，绝欲则为生之类、放荡则为死之徒；流至死地由十有三重造过；用之九窍、运之四关，多取有为死业、爱养无常生身，厚过其分故动之死地；善摄生者不耽染性、不伤无毒心，物无害也；虽遇无伤；心为死地，灰心息虑、不构有为则无死地。陆希声以生必有死为理之常；知生有常理、不违理以存生者十有三，知死亦常理、不违理以避死者亦十有三；爱生违理则反失，求生之厚越于生理，故动而乖常、之于死地；善摄生者守道抱德而不厚其生，乐天知命而不忧其死，生死不能动其心，故陆行遇挚兽而不惊、入军冒白刃而不詟；我无心害物故兕虎无所投其爪角，有信及人故甲兵无所容其锋刃；生理不存于中则死地不见于前，引仲尼「忠信则水火可蹈」。吕惠卿以生者死之徒、死者生之始，生死相为出入；由生得生非幸生，由死得死非不幸而死；动之死地者如豹养其内而虎食其外、毅养其外而病攻其内，非不以生为事而不得其道；善摄生者内不见身、外不见物，则孰为死地、孰为虎兕甲兵。苏辙以性无生死，出则为生、入则为死；用物取精以自滋养者生之徒，声色臭味以自戕贼者死之徒；生死之道九，不生不死之道一，老子言九不言一，使人自得之；作而不知休、言而不知默、思而不知忘，则动而之死地；所赖于生者厚则死之道常十九；至人常在不生不死中，生地且无，焉有死地。吴澄以此章为其第四十二章；出谓自无而见于有，入谓自有而归于无，引庄子「万物皆出于机，皆入于机」；十为上中下三等之人，不以忧思嗜欲损寿、不以风寒暑湿致疾、能远刑诛兵争压溺者生之徒，逸贵内伤、劳贱外伤、粗悍不终正命者死之徒，各于十类中有其三；生生谓求以生其生，厚谓用心太重，仙术医药居处奉养太过，反以趋于死地；摄如摄政摄官，不认生为己有，虚静为里、柔弱为表，虽遇猛兽恶人而彼自驯狎；九之外其一为太上真人，无可死之质。憨山以圣人超乎生死之外，以其澹然无欲、忘形之至，善得无生之理；出生入死谓死出于生，世人养形贪生，大约十分而居其九；生之徒养形寿考，死之徒汨欲忘形、火驰不返，动之死地者嗜欲戕生、无所避忌；以其生生之厚，但知养生而不知养生之主；摄，养也，善养生者不养其生而养其生之主，性得所养则形骸自忘，我空则无物与敌；色欲伐性甚于兕虎甲兵；无我无生，又何死之。魏源以此章为其第四十三章，正文无「亦」字；校韩非、傅奕作「民之生，生而动，动皆之死地」，云河上本作「亦十有三」；「厚」下傅奕有「也」；「被」或作「避」；「夫何故」下傅奕有「也」，「无死地」下有「焉」；章末案生之徒三句诸说皆凿，惟王弼近之，徒之为言类也，动之死地总数十有九。王夫之以有死地、无生地，无地为生、有地为死；有地者三、无地以为地者三、鹜于地不地而究以得地者三；摄生者以得地为忧，动而离之，之死者以不得地为忧，动而即之；兕虎之攫必按地以为威，甲兵之杀必争地以制胜，遇无地者则皆废然而丧其杀机。本站以王弼《老子注》道藏本为底本，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、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，本站按文義分條；嚴遵僅存輯文二條；魏源以校記與章末案語、王夫之以整章衍文。河上公題「貴生」；《玄德纂疏》、蘇轍題「出生入死章」；吳澄以此章為其第四十二章，正文作「亦十有三」「陸行不避兕虎，入軍不避甲兵」；魏源以此章為其第四十三章，正文無「亦」字；憨山正文作「人之生動之死地者，亦十有三」「入軍不避甲兵」；王弼道藏本正文無「亦」字。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、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，本站按文义分条；严遵仅存辑文二条；魏源以校记与章末案语、王夫之以整章衍文。河上公题「贵生」；《玄德纂疏》、苏辙题「出生入死章」；吴澄以此章为其第四十二章，正文作「亦十有三」「陆行不避兕虎，入军不避甲兵」；魏源以此章为其第四十三章，正文无「亦」字；憨山正文作「人之生动之死地者，亦十有三」「入军不避甲兵」；王弼道藏本正文无「亦」字。俞樾《诸子平议》此章未列。", "slug": "50", "order": 50, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章九句：首句標出生入死；第二、三句分生之徒、死之徒與動之死地各十有三；第四、五句追問其故，歸於生生之厚；第六至九句言善攝生者陸行不遇兕虎、入軍不被甲兵，兕虎兵刃無所投措，因其無死地。河上公以出生為情欲出於五內、魂定魄靜，入死為情欲入於胸臆、精神勞惑；生死之類各有十三，謂九竅四關；求生動作反之，故有十三死地；求生活太厚則違道忤天；攝為養，善攝生者自然遠避，不好戰殺人，不犯死地則物不敢害。王弼以出生地、入死地；十有三猶云十分有三分，全生之極、全死之極各十分有三；民生生之厚，更之無生之地；善攝生者無以生為生，故無死地；兵戈虎兕之害由欲累其身，不以欲累則何死地之有。成玄英以出生超凌三界、入死沈淪三塗；徒為類，十三謂四關九竅；凡夫執迷故入六道，聖人不執身為身故出三界；攝為衛亦養，善攝生者忘淡虛夷；兕喻癡、虎喻嗔、兵刃喻貪，妙體真空不為三毒所害；忘身相則無死地。唐玄宗御注以了悟則出生、迷執則入死；安生得生理、順死得死理，十中有三；徇生太厚故動之死地；善攝衛者心照清淨、無貪取之意，外物不可加害；順化無私、不以死為死故無死地。御疏以不厚其生為出生、動之於死為入死；順理者少而逆理者多；安死之道不拒變化，迷執者養生失理、順死又乖；攝為衛，妙觀生本清淨，於生忘生；忘情於物則兕虎兵刃無所容措；照法性空、悟身相假故無死地。嚴遵《玄德纂疏》卷十四存輯文二條：一以虛無、清淨、微、寡、柔弱、卑、損、時、和、嗇為十三事，虛生充實、無生常存；一以實、有、濁、擾、顯、眾、堅、強、高、滿、過、泰、費為十三事，是不祥死之徒。李榮以從幽至顯為出生、自有歸無為入死；九竅四關十三，絕欲為生類、放蕩為死徒；厚過其分故動之死地；善攝生者不耽染性，心為死地，灰心息慮則無死地。陸希聲以生死皆理之常；不違理以存生、不違理以避死者各十有三；求生之厚反失生理；善攝生者守道抱德、樂天知命，生死不動其心，故遇摯獸而不驚、冒白刃而不讋。呂惠卿以生者死之徒、死者生之始；由生得生非幸生，由死得死非不幸；動之死地者養生不得其道；善攝生者內不見身、外不見物，則無死地與兕虎甲兵。蘇轍以性無生死，出為生、入為死；用物取精者生之徒，聲色臭味自戕者死之徒；生死之道九，不生不死之道一；所賴於生者厚則死之道常十九；至人常在不生不死中，生地且無，焉有死地。吳澄以此章為其第四十二章；出謂自無見有、入謂自有歸無；十為上中下三等之人，各以三類為生死之徒；生生謂求以生其生，厚謂用心太重；攝如攝政攝官，不認生為己有；九之外其一為太上真人，無可死之質。憨山以聖人超乎生死，澹然無欲、忘形之至；世人養形貪生，大約十分而居其九；生之徒養形壽考，死之徒汨欲忘形，動之死地者嗜欲戕生；攝為養，善養生者養其生之主，我空則無物與敵，無我無生則無死。魏源以此章為其第四十三章，正文無「亦」字；校韓非、傅奕作「民之生，生而動，動皆之死地」，云河上本作「亦十有三」；章末案徒之為言類也，動之死地總數十有九。王夫之以有死地、無生地，無地為生、有地為死；攝生者以得地為憂，動而離之；兕虎甲兵必爭地以為威，遇無地者則喪其殺機。本站以王弼《老子注》道藏本為底本，分列十三家舊注並附今譯；俞樾《諸子平議》此章未列。", "summarySimp": "全章九句：首句标出生入死；第二、三句分生之徒、死之徒与动之死地各十有三；第四、五句追问其故，归于生生之厚；第六至九句言善摄生者陆行不遇兕虎、入军不被甲兵，兕虎兵刃无所投措，因其无死地。河上公以出生为情欲出于五内、魂定魄静，入死为情欲入于胸臆、精神劳惑；生死之类各有十三，谓九窍四关；求生动作反之，故有十三死地；求生活太厚则违道忤天；摄为养，善摄生者自然远避，不好战杀人，不犯死地则物不敢害。王弼以出生地、入死地；十有三犹云十分有三分，全生之极、全死之极各十分有三；民生生之厚，更之无生之地；善摄生者无以生为生，故无死地；兵戈虎兕之害由欲累其身，不以欲累则何死地之有。成玄英以出生超凌三界、入死沈沦三涂；徒为类，十三谓四关九窍；凡夫执迷故入六道，圣人不执身为身故出三界；摄为卫亦养，善摄生者忘淡虚夷；兕喻痴、虎喻嗔、兵刃喻贪，妙体真空不为三毒所害；忘身相则无死地。唐玄宗御注以了悟则出生、迷执则入死；安生得生理、顺死得死理，十中有三；徇生太厚故动之死地；善摄卫者心照清净、无贪取之意，外物不可加害；顺化无私、不以死为死故无死地。御疏以不厚其生为出生、动之于死为入死；顺理者少而逆理者多；安死之道不拒变化，迷执者养生失理、顺死又乖；摄为卫，妙观生本清净，于生忘生；忘情于物则兕虎兵刃无所容措；照法性空、悟身相假故无死地。严遵《玄德纂疏》卷十四存辑文二条：一以虚无、清净、微、寡、柔弱、卑、损、时、和、啬为十三事，虚生充实、无生常存；一以实、有、浊、扰、显、众、坚、强、高、满、过、泰、费为十三事，是不祥死之徒。李荣以从幽至显为出生、自有归无为入死；九窍四关十三，绝欲为生类、放荡为死徒；厚过其分故动之死地；善摄生者不耽染性，心为死地，灰心息虑则无死地。陆希声以生死皆理之常；不违理以存生、不违理以避死者各十有三；求生之厚反失生理；善摄生者守道抱德、乐天知命，生死不动其心，故遇挚兽而不惊、冒白刃而不詟。吕惠卿以生者死之徒、死者生之始；由生得生非幸生，由死得死非不幸；动之死地者养生不得其道；善摄生者内不见身、外不见物，则无死地与兕虎甲兵。苏辙以性无生死，出为生、入为死；用物取精者生之徒，声色臭味自戕者死之徒；生死之道九，不生不死之道一；所赖于生者厚则死之道常十九；至人常在不生不死中，生地且无，焉有死地。吴澄以此章为其第四十二章；出谓自无见有、入谓自有归无；十为上中下三等之人，各以三类为生死之徒；生生谓求以生其生，厚谓用心太重；摄如摄政摄官，不认生为己有；九之外其一为太上真人，无可死之质。憨山以圣人超乎生死，澹然无欲、忘形之至；世人养形贪生，大约十分而居其九；生之徒养形寿考，死之徒汨欲忘形，动之死地者嗜欲戕生；摄为养，善养生者养其生之主，我空则无物与敌，无我无生则无死。魏源以此章为其第四十三章，正文无「亦」字；校韩非、傅奕作「民之生，生而动，动皆之死地」，云河上本作「亦十有三」；章末案徒之为言类也，动之死地总数十有九。王夫之以有死地、无生地，无地为生、有地为死；摄生者以得地为忧，动而离之；兕虎甲兵必争地以为威，遇无地者则丧其杀机。本站以王弼《老子注》道藏本为底本，分列十三家旧注并附今译；俞樾《诸子平议》此章未列。", "dataFile": "data/chapters/laozi-50.json", "relationsFile": "data/commentary-relations-laozi-50.json", "url": "/laozi/50/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第五十" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》道藏本（德經）", "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；河上公此章據四部叢刊本，參校《玄德纂疏》卷十四所引；成玄英、唐玄宗御注御疏、李榮、嚴遵此章據《玄德纂疏》卷十四所引", "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": "王弼道藏本作「出生入死。生之徒十有三，死之徒十有三，人之生動之死地十有三。夫何故？以其生生之厚。蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵。兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地」，九句，無「亦」字；河上公題「貴生第五十」，《玄德纂疏》卷十四、蘇轍題「出生入死章第五十」；吳澄以此章為其第四十二章，魏源以此章為其第四十三章，正文作「人之生，動之死地十有三」；陸希聲、吳澄、憨山、王夫之及魏源所引河上本作「亦十有三」；憨山「動之死地」下有「者」字。諸本異文：傅奕作「民之生，生而動，動皆之死地」；「厚」下傅奕有「也」；河上公、吳澄、憨山「入軍不避甲兵」；河上公「兕無投其角，虎無所措爪，兵無所容其刃」；傅奕「夫何故」下有「也」，「無死地」下有「焉」。正文從王弼道藏本，異文見校記。", "baseSimp": "王弼《老子注》", "baseEditionSimp": "王弼《老子注》道藏本（德经）", "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；河上公此章据四部丛刊本，参校《玄德纂疏》卷十四所引；成玄英、唐玄宗御注御疏、李荣、严遵此章据《玄德纂疏》卷十四所引", "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": "王弼道藏本作「出生入死。生之徒十有三，死之徒十有三，人之生动之死地十有三。夫何故？以其生生之厚。盖闻善摄生者，陆行不遇兕虎，入军不被甲兵。兕无所投其角，虎无所措其爪，兵无所容其刃。夫何故？以其无死地」，九句，无「亦」字；河上公题「贵生第五十」，《玄德纂疏》卷十四、苏辙题「出生入死章第五十」；吴澄以此章为其第四十二章，魏源以此章为其第四十三章，正文作「人之生，动之死地十有三」；陆希声、吴澄、憨山、王夫之及魏源所引河上本作「亦十有三」；憨山「动之死地」下有「者」字。诸本异文：傅奕作「民之生，生而动，动皆之死地」；「厚」下傅奕有「也」；河上公、吴澄、憨山「入军不避甲兵」；河上公「兕无投其角，虎无所措爪，兵无所容其刃」；傅奕「夫何故」下有「也」，「无死地」下有「焉」。正文从王弼道藏本，异文见校记。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 9, "commentaries": 80, "charNotes": 13, "collations": 8 } }, "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「貴生第五十」，以出生為情欲出於五内、魂定魄靜，入死為情欲入於胸臆、精神勞惑；生死之類各有十三，謂九竅四關；求生動作反之則有十三死地；求生活之事太厚，違道忤天；攝，養也，善攝生者自然遠避、不好戰殺人；虎兕無由傷，兵刃無從加；不犯十三死地，神明營護。此章據四部叢刊本，參校《玄德纂疏》卷十四所引；注九條。", "count": 9, "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「贵生第五十」，以出生为情欲出于五内、魂定魄静，入死为情欲入于胸臆、精神劳惑；生死之类各有十三，谓九窍四关；求生动作反之则有十三死地；求生活之事太厚，违道忤天；摄，养也，善摄生者自然远避、不好战杀人；虎兕无由伤，兵刃无从加；不犯十三死地，神明营护。此章据四部丛刊本，参校《玄德纂疏》卷十四所引；注九条。", "shortSimp": "河上公" }, { "id": "wangbi", "name": "王弼注", "short": "王注", "author": "王弼", "work": "老子道德經注", "era": "曹魏", "years": "226–249", "color": "#8c5a2b", "desc": "以崇本息末為宗；此章注四條，以出生地、入死地；十有三猶云十分有三分；民生生之厚，更之無生之地；善攝生者無以生為生，故無死地；不以欲累其身，則兵戈虎兕無所容措；並以蚖蟺、鷹鸇卒以甘餌入於無生之地為喻。此章注據《道藏》本王弼《老子注》德經。", "count": 4, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末为宗；此章注四条，以出生地、入死地；十有三犹云十分有三分；民生生之厚，更之无生之地；善摄生者无以生为生，故无死地；不以欲累其身，则兵戈虎兕无所容措；并以蚖蟺、鹰鹯卒以甘饵入于无生之地为喻。此章注据《道藏》本王弼《老子注》德经。", "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》卷十四存義疏，以出生者超凌三界、出離死生，入死者沈淪三塗、没溺生死；徒，類也，十三謂四關九竅，聖人不執身為身故出三界，凡夫執迷故入六道；凡人之生動即適死地，由執十有三徒染滯前境；攝，衛也，亦養也，善攝生者忘淡虚夷；兕喻癡、虎喻嗔、兵刃喻貪，妙體真空故不為三毒所害；忘於身相，即身無身，故無死地。注十條。", "count": 10, "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》卷十四存义疏，以出生者超凌三界、出离死生，入死者沈沦三涂、没溺生死；徒，类也，十三谓四关九窍，圣人不执身为身故出三界，凡夫执迷故入六道；凡人之生动即适死地，由执十有三徒染滞前境；摄，卫也，亦养也，善摄生者忘淡虚夷；兕喻痴、虎喻嗔、兵刃喻贪，妙体真空故不为三毒所害；忘于身相，即身无身，故无死地。注十条。", "shortSimp": "成疏" }, { "id": "tangxuanzong", "name": "唐玄宗御注御疏", "short": "御注", "author": "李隆基", "work": "道德真經注疏", "era": "唐", "years": "685–762", "color": "#9b3d3d", "desc": "帝王御注，兼採諸家；御注以了悟則出生、迷執則入死；生之徒安生得生理，死之徒順死得死理，十中有三；徇生太厚、心矜此生故動之死地；善攝衛生理之人，心照清凈、無貪取之意，則外物不可加害；順化無私、不以死為死，故無死地。御疏以了悟生死、不厚其生為出生，迷執人我、動之於死為入死；徒者類也，順理者少而逆理者多；安死之道不拒變化、適去為順；迷執之人養生失理；攝，衛也，妙觀生本、本來清凈，於生忘生；不期而會曰遇，引《山海經》《爾雅》說兕；忘情於物則彼無容措；照法性空、悟身相假，故無死地可處。注十七條，御注六條、御疏十一條。", "count": 17, "nameSimp": "唐玄宗御注御疏", "workSimp": "道德真经注疏", "authorSimp": "李隆基", "eraSimp": "唐", "yearsSimp": "685–762", "descSimp": "帝王御注，兼采诸家；御注以了悟则出生、迷执则入死；生之徒安生得生理，死之徒顺死得死理，十中有三；徇生太厚、心矜此生故动之死地；善摄卫生理之人，心照清净、无贪取之意，则外物不可加害；顺化无私、不以死为死，故无死地。御疏以了悟生死、不厚其生为出生，迷执人我、动之于死为入死；徒者类也，顺理者少而逆理者多；安死之道不拒变化、适去为顺；迷执之人养生失理；摄，卫也，妙观生本、本来清净，于生忘生；不期而会曰遇，引《山海经》《尔雅》说兕；忘情于物则彼无容措；照法性空、悟身相假，故无死地可处。注十七条，御注六条、御疏十一条。", "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《玄德纂疏》卷十四存輯文二條：一以虛無、清凈、微、寡、柔弱、卑、損、時、和、嗇為十三事，虛生充實、無生常存，治身與天地長久、治國則國祚長延；一以實、有、濁、擾、顯、衆、堅、强、高、滿、過、泰、費為十三事，是不祥死之徒。嚴遵本無章題，此章自為一篇。輯文二條。", "count": 2, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "以「自然」「太和」立说；此章《玄德纂疏》卷十四存辑文二条：一以虚无、清净、微、寡、柔弱、卑、损、时、和、啬为十三事，虚生充实、无生常存，治身与天地长久、治国则国祚长延；一以实、有、浊、扰、显、众、坚、强、高、满、过、泰、费为十三事，是不祥死之徒。严遵本无章题，此章自为一篇。辑文二条。", "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》卷十四存注，以從幽至顯為出生、自有歸無為入死；九竅四關十三，絕欲則為生之類、放蕩則為死之徒；流至死地由十有三重造過；多取有為死業、愛養無常生身，厚過其分故動之死地；善攝生者不耽染性、不傷無毒心，物無害也；心為死地，灰心息慮、不構有為則無死地。注七條。", "count": 7, "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》卷十四存注，以从幽至显为出生、自有归无为入死；九窍四关十三，绝欲则为生之类、放荡则为死之徒；流至死地由十有三重造过；多取有为死业、爱养无常生身，厚过其分故动之死地；善摄生者不耽染性、不伤无毒心，物无害也；心为死地，灰心息虑、不构有为则无死地。注七条。", "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；此章整章一傳，以生必有死為理之常；知生有常理、不違理以存生者十有三，知死亦常理、不違理以避死者亦十有三；愛生違理則反失，求生之厚越於生理，故動而乖常、之於死地；善攝生者守道抱德而不厚其生，樂天知命而不憂其死，生死不能動其心；我無心害物故兕虎無所投其爪角，有信及人故甲兵無所容其鋒刃；生理不存於中則死地不見於前，引仲尼「忠信則水火可蹈」。此傳據《道藏》本，本站按文義分六條。", "count": 6, "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；此章整章一传，以生必有死为理之常；知生有常理、不违理以存生者十有三，知死亦常理、不违理以避死者亦十有三；爱生违理则反失，求生之厚越于生理，故动而乖常、之于死地；善摄生者守道抱德而不厚其生，乐天知命而不忧其死，生死不能动其心；我无心害物故兕虎无所投其爪角，有信及人故甲兵无所容其锋刃；生理不存于中则死地不见于前，引仲尼「忠信则水火可蹈」。此传据《道藏》本，本站按文义分六条。", "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，以生者死之徒、死者生之始，生死相為出入；由生得生非幸生，由死得死非不幸而死；動之死地者如豹養其内而虎食其外、毅養其外而病攻其内，非不以生為事而不得其道；善攝生者内不見身、外不見物，則孰為死地、孰為虎兕甲兵。此傳據《道藏》本，本站按文義分五條。", "count": 5, "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，以生者死之徒、死者生之始，生死相为出入；由生得生非幸生，由死得死非不幸而死；动之死地者如豹养其内而虎食其外、毅养其外而病攻其内，非不以生为事而不得其道；善摄生者内不见身、外不见物，则孰为死地、孰为虎兕甲兵。此传据《道藏》本，本站按文义分五条。", "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": "此章解五條，以性無生死，出則為生、入則為死；用物取精以自滋養者生之徒，聲色臭味以自戕賊者死之徒；生死之道九，不生不死之道一，老子言九不言一，使人自得之；作而不知休、言而不知默、思而不知忘，則動而之死地；所賴於生者厚則死之道常十九；至人常在不生不死中，生地且無，焉有死地。此章解據《道藏》本。", "count": 5, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "此章解五条，以性无生死，出则为生、入则为死；用物取精以自滋养者生之徒，声色臭味以自戕贼者死之徒；生死之道九，不生不死之道一，老子言九不言一，使人自得之；作而不知休、言而不知默、思而不知忘，则动而之死地；所赖于生者厚则死之道常十九；至人常在不生不死中，生地且无，焉有死地。此章解据《道藏》本。", "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": "此章自為其第四十二章；出謂自無而見於有，入謂自有而歸於無，引莊子「萬物皆出於機，皆入於機」；十為上中下三等之人，不以憂思嗜欲損壽、能遠刑誅兵爭壓溺者生之徒，逸貴内傷、勞賤外傷、麤悍不終正命者死之徒，各於十類中有其三；生生謂求以生其生，厚謂用心太重，仙術醫藥居處奉養太過，反以趨於死地；攝如攝政攝官，不認生為己有，虚靜為裏、柔弱為表，雖遇猛獸惡人而彼自馴狎；九之外其一為太上真人，無可死之質。注五條。", "count": 5, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章自为其第四十二章；出谓自无而见于有，入谓自有而归于无，引庄子「万物皆出于机，皆入于机」；十为上中下三等之人，不以忧思嗜欲损寿、能远刑诛兵争压溺者生之徒，逸贵内伤、劳贱外伤、粗悍不终正命者死之徒，各于十类中有其三；生生谓求以生其生，厚谓用心太重，仙术医药居处奉养太过，反以趋于死地；摄如摄政摄官，不认生为己有，虚静为里、柔弱为表，虽遇猛兽恶人而彼自驯狎；九之外其一为太上真人，无可死之质。注五条。", "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，以聖人超乎生死之外，以其澹然無欲、忘形之至，善得無生之理；出生入死謂死出於生，世人養形貪生，大約十分而居其九；生之徒養形壽考，死之徒汨欲忘形、火馳不返，動之死地者嗜欲戕生、無所避忌；以其生生之厚，但知養生而不知養生之主；攝，養也，善養生者不養其生而養其生之主，性得所養則形骸自忘，我空則無物與敵；色欲伐性甚於兕虎甲兵；無我無生，又何死之。本站按文義分六條。", "count": 6, "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，以圣人超乎生死之外，以其澹然无欲、忘形之至，善得无生之理；出生入死谓死出于生，世人养形贪生，大约十分而居其九；生之徒养形寿考，死之徒汨欲忘形、火驰不返，动之死地者嗜欲戕生、无所避忌；以其生生之厚，但知养生而不知养生之主；摄，养也，善养生者不养其生而养其生之主，性得所养则形骸自忘，我空则无物与敌；色欲伐性甚于兕虎甲兵；无我无生，又何死之。本站按文义分六条。", "shortSimp": "憨山" }, { "id": "weiyuan", "name": "魏源老子本義", "short": "魏本義", "author": "魏源", "work": "老子本義", "era": "清", "years": "1794–1857", "color": "#3d5a6a", "desc": "清儒治《老》，重校勘與通義；此章為其第四十三章，正文無「亦」字；校韓非、傅奕作「民之生，生而動，動皆之死地」，云河上本作「亦十有三」；「厚」下傅奕有「也」；「被」或作「避」；「夫何故」下傅奕有「也」，「無死地」下有「焉」；章末案生之徒三句諸說皆鑿，惟王弼近之，徒之為言類也，動之死地總數十有九。校記與案語三條。", "count": 3, "nameSimp": "魏源老子本义", "workSimp": "老子本义", "authorSimp": "魏源", "eraSimp": "清", "yearsSimp": "1794–1857", "descSimp": "清儒治《老》，重校勘与通义；此章为其第四十三章，正文无「亦」字；校韩非、傅奕作「民之生，生而动，动皆之死地」，云河上本作「亦十有三」；「厚」下傅奕有「也」；「被」或作「避」；「夫何故」下傅奕有「也」，「无死地」下有「焉」；章末案生之徒三句诸说皆凿，惟王弼近之，徒之为言类也，动之死地总数十有九。校记与案语三条。", "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，以有死地、無生地，無地為生、有地為死；有地者三、無地以為地者三、鶩於地不地而究以得地者三；攝生者以得地為憂，動而離之，之死者以不得地為憂，動而即之；兕虎之攫必按地以為威，甲兵之殺必爭地以制勝，遇無地者則皆廢然而喪其殺機。衍一條。", "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，以有死地、无生地，无地为生、有地为死；有地者三、无地以为地者三、鹜于地不地而究以得地者三；摄生者以得地为忧，动而离之，之死者以不得地为忧，动而即之；兕虎之攫必按地以为威，甲兵之杀必争地以制胜，遇无地者则皆废然而丧其杀机。衍一条。", "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": 9, "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": "出生入死。", "textSimp": "出生入死。", "translation": "人从生而出，又入于死。", "translationTrad": "人從生而出，又入於死。", "noteIds": [ "c001", "c002", "c003", "c004", "c005", "c006", "c007", "c008", "c009", "c010", "c011", "c012" ], "noteCount": 12, "charNoteIds": [ "n001" ], "key": "laozi-50:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "生之徒十有三，死之徒十有三，", "textSimp": "生之徒十有三，死之徒十有三，", "translation": "属于求生一类的，十人中有三人；属于趋死一类的，十人中有三人；", "translationTrad": "屬於求生一類的，十人中有三人；屬於趨死一類的，十人中有三人；", "noteIds": [ "c013", "c014", "c015", "c016", "c017", "c018", "c019", "c020", "c021", "c022", "c023", "c024", "c025", "c012" ], "noteCount": 14, "charNoteIds": [ "n002", "n003", "n004" ], "key": "laozi-50:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "人之生，動之死地，十有三。", "textSimp": "人之生，动之死地，十有三。", "translation": "人本来求生，却动辄走向死地，十人中有三人。", "translationTrad": "人本來求生，卻動輒走向死地，十人中有三人。", "noteIds": [ "c026", "c027", "c028", "c029", "c030", "c031", "c032", "c033", "c034", "c035", "c036", "c037", "c024", "c025", "c012" ], "noteCount": 15, "charNoteIds": [ "n005" ], "key": "laozi-50:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "夫何故？", "textSimp": "夫何故？", "translation": "这是什么缘故？", "translationTrad": "這是什麼緣故？", "noteIds": [ "c040", "c042", "c038", "c039", "c041", "c034", "c043", "c037", "c012" ], "noteCount": 9, "charNoteIds": [], "key": "laozi-50:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "以其生生之厚。", "textSimp": "以其生生之厚。", "translation": "因为他们求生、奉养得太过厚重。", "translationTrad": "因為他們求生、奉養得太過厚重。", "noteIds": [ "c045", "c046", "c038", "c044", "c041", "c034", "c043", "c047", "c037", "c048", "c012" ], "noteCount": 11, "charNoteIds": [ "n006" ], "key": "laozi-50:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵。", "textSimp": "盖闻善摄生者，陆行不遇兕虎，入军不被甲兵。", "translation": "听说善于摄养生命的人，在陆上行走不会遇到犀牛猛虎，进入军阵不会被甲兵所伤。", "translationTrad": "聽說善於攝養生命的人，在陸上行走不會遇到犀牛猛虎，進入軍陣不會被甲兵所傷。", "noteIds": [ "c049", "c050", "c051", "c052", "c053", "c054", "c055", "c056", "c057", "c058", "c059", "c060", "c061", "c012" ], "noteCount": 14, "charNoteIds": [ "n007", "n008", "n009" ], "key": "laozi-50:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "兕無所投其角，虎無所措其爪，兵無所容其刃。", "textSimp": "兕无所投其角，虎无所措其爪，兵无所容其刃。", "translation": "犀牛没有地方抵触它的角，猛虎没有地方安放它的爪，兵器没有地方容纳它的锋刃。", "translationTrad": "犀牛沒有地方牴觸它的角，猛虎沒有地方安放它的爪，兵器沒有地方容納它的鋒刃。", "noteIds": [ "c063", "c050", "c064", "c053", "c062", "c065", "c066", "c058", "c067", "c012" ], "noteCount": 10, "charNoteIds": [ "n010", "n011", "n012" ], "key": "laozi-50:s007", "n": 7 }, { "id": "s008", "paragraph": 1, "text": "夫何故？", "textSimp": "夫何故？", "translation": "这是什么缘故？", "translationTrad": "這是什麼緣故？", "noteIds": [ "c070", "c050", "c072", "c068", "c069", "c071", "c012" ], "noteCount": 7, "charNoteIds": [], "key": "laozi-50:s008", "n": 8 }, { "id": "s009", "paragraph": 1, "text": "以其無死地。", "textSimp": "以其无死地。", "translation": "因为他没有可以致死的地方。", "translationTrad": "因為他沒有可以致死的地方。", "noteIds": [ "c074", "c050", "c075", "c068", "c073", "c071", "c079", "c076", "c077", "c078", "c080", "c012" ], "noteCount": 12, "charNoteIds": [ "n013" ], "key": "laozi-50:s009", "n": 9 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "出生：謂情欲出於五内，魂定魄靜，故出生。入死：謂情欲入於胸臆，精神勞惑，故死。", "authorNote": "河上公此章據四部叢刊本，參校《玄德纂疏》卷十四所引；河上公題「貴生第五十」。", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "textSimp": "出生：谓情欲出于五内，魂定魄静，故出生。入死：谓情欲入于胸臆，精神劳惑，故死。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）（河上公此章據四部叢刊本，參校《玄德纂疏》卷十四所引；河上公題「貴生第五十」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十四所引）", "authorNoteSimp": "河上公此章据四部丛刊本，参校《玄德纂疏》卷十四所引；河上公题「贵生第五十」。", "lemmaSimp": "出生入死" }, { "id": "c002", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "出生地，入死地。", "authorNote": "王弼此章注據《道藏》本。", "citation": "王弼《老子道德經注》（《道藏》本德經）", "textSimp": "出生地，入死地。", "citationFull": "王弼《老子道德經注》（《道藏》本德經）（王弼此章注據《道藏》本。）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经）", "authorNoteSimp": "王弼此章注据《道藏》本。", "lemmaSimp": "出生入死" }, { "id": "c003", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "出生者，超凌三界，出離死生；入死者，沈淪三塗，没溺生死。若解生死義者，從無出有以釋生，自有還無以釋滅為死也。", "authorNote": "成玄英此章疏據《玄德纂疏》卷十四所引。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "出生者，超凌三界，出离死生；入死者，沈沦三涂，没溺生死。若解生死义者，从无出有以释生，自有还无以释灭为死也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）（成玄英此章疏據《玄德纂疏》卷十四所引。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "authorNoteSimp": "成玄英此章疏据《玄德纂疏》卷十四所引。", "lemmaSimp": "出生入死" }, { "id": "c004", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "了悟則出生，迷執則入死，此標爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "了悟则出生，迷执则入死，此标尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "出生入死" }, { "id": "c005", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "了悟生死，不厚其生，名為出生；迷執人我，動之於死，名為入死。此標章門也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "了悟生死，不厚其生，名为出生；迷执人我，动之于死，名为入死。此标章门也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "出生入死" }, { "id": "c006", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "從幽至顯，名曰出生；自有歸無，稱之入死。", "authorNote": "李榮此章注據《玄德纂疏》卷十四所引。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "从幽至显，名曰出生；自有归无，称之入死。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十四所引）（李榮此章注據《玄德纂疏》卷十四所引。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十四所引）", "authorNoteSimp": "李荣此章注据《玄德纂疏》卷十四所引。", "lemmaSimp": "出生入死" }, { "id": "c007", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "夫生必有死，理之常也。", "authorNote": "陸希聲此章傳據《道藏》本，本站按文義分六條。", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫生必有死，理之常也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）（陸希聲此章傳據《道藏》本，本站按文義分六條。）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "authorNoteSimp": "陆希声此章传据《道藏》本，本站按文义分六条。", "lemmaSimp": "出生入死" }, { "id": "c008", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "生者死之徒，死者生之始，則生死相為出入而已矣。", "authorNote": "呂惠卿此章傳據《道藏》本，本站按文義分五條。", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "生者死之徒，死者生之始，则生死相为出入而已矣。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）（呂惠卿此章傳據《道藏》本，本站按文義分五條。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "authorNoteSimp": "吕惠卿此章传据《道藏》本，本站按文义分五条。", "lemmaSimp": "出生入死" }, { "id": "c009", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "性無生死，出則為生，入則為死。", "authorNote": "蘇轍此章解據《道藏》本。", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "性无生死，出则为生，入则为死。", "citationFull": "蘇轍《老子解》（《道藏》本）（蘇轍此章解據《道藏》本。）", "citationSimp": "苏辙《老子解》（《道藏》本）", "authorNoteSimp": "苏辙此章解据《道藏》本。", "lemmaSimp": "出生入死" }, { "id": "c010", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "出則生，入則死。出謂自無而見於有，入謂自有而歸於無。莊子曰：萬物皆出於機，皆入於機。又曰：其出不訢，其入不詎。又曰：有乎出，有乎入。皆以出為生，入為死。", "authorNote": "吳澄此章注據《道藏》本；吳澄以此章為其第四十二章。", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "出则生，入则死。出谓自无而见于有，入谓自有而归于无。庄子曰：万物皆出于机，皆入于机。又曰：其出不䜣，其入不讵。又曰：有乎出，有乎入。皆以出为生，入为死。", "citationFull": "吳澄《道德真經注》（《道藏》本）（吳澄此章注據《道藏》本；吳澄以此章為其第四十二章。）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "authorNoteSimp": "吴澄此章注据《道藏》本；吴澄以此章为其第四十二章。", "lemmaSimp": "出生入死" }, { "id": "c011", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s001" }, "lemma": "出生入死", "kind": "note", "text": "此言聖人所以超乎生死之外者，以其澹然無欲，忘形之至，善得無生之理也。出生入死者，謂死出於生也。言世人不達生本無生之理，故但養形以貪生，盡為貪生以取死。是所以入於死者，皆出於生也，大約十分而居其九。而不屬生死者，唯有一焉，而人莫之知也。", "authorNote": "憨山此章解據公開轉錄本，本站按文義分六條。", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "此言圣人所以超乎生死之外者，以其澹然无欲，忘形之至，善得无生之理也。出生入死者，谓死出于生也。言世人不达生本无生之理，故但养形以贪生，尽为贪生以取死。是所以入于死者，皆出于生也，大约十分而居其九。而不属生死者，唯有一焉，而人莫之知也。", "citationFull": "釋德清《道德經解》（公開轉錄本）（憨山此章解據公開轉錄本，本站按文義分六條。）", "citationSimp": "释德清《道德经解》（公开转录本）", "authorNoteSimp": "憨山此章解据公开转录本，本站按文义分六条。", "lemmaSimp": "出生入死" }, { "id": "c012", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s009" }, "lemma": "出生入死", "kind": "note", "text": "有死地，無生地。無地為生，有地為死。試效言之矣。人之生也，神舍空而即用，形拔實以營虛，非其出乎？迨氣與空為宅，形與壤為質，則死者非其入乎？雖然，既有生矣，遂以其出者為可繼也，引緒旁生，據地而游，則死固死於靜，生亦死於動。死於動者，能不靜，而不能靜於動也。靜於動，則動於靜，動靜兩用而兩不用。靜於動，則動可名為靜；可名為靜，靜亦樂得而歸之；所謂「守靜篤」者此也。動於靜，則靜可名為動；可名為動，靜與周旋而不死；所謂「反者道之動」者此也。故有地者三，無地以為地者三，鶩於地不地而究以得地者三。此自九而外，一之妙所難言與！然而攝生者其用在動，之死者其用亦動。何以效之？攝生者以得地為憂，動而離之；之死者以不得地為憂，動而即之。彼雖日往還於出入之間，而又惡知動哉？則甚矣，地之可畏也！兕虎之攫，必按地以為威；甲兵之殺，必爭地以制勝。遇無地者，則皆廢然而喪其殺機。殺不在彼，死去於我，御風者所以泠然善，雲將所以暢言游也。", "authorNote": "王夫之此章衍據公開轉錄本，本站按文義分一條，通釋全章。", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "有死地，无生地。无地为生，有地为死。试效言之矣。人之生也，神舍空而即用，形拔实以营虚，非其出乎？迨气与空为宅，形与壤为质，则死者非其入乎？虽然，既有生矣，遂以其出者为可继也，引绪旁生，据地而游，则死固死于静，生亦死于动。死于动者，能不静，而不能静于动也。静于动，则动于静，动静两用而两不用。静于动，则动可名为静；可名为静，静亦乐得而归之；所谓「守静笃」者此也。动于静，则静可名为动；可名为动，静与周旋而不死；所谓「反者道之动」者此也。故有地者三，无地以为地者三，鹜于地不地而究以得地者三。此自九而外，一之妙所难言与！然而摄生者其用在动，之死者其用亦动。何以效之？摄生者以得地为忧，动而离之；之死者以不得地为忧，动而即之。彼虽日往还于出入之间，而又恶知动哉？则甚矣，地之可畏也！兕虎之攫，必按地以为威；甲兵之杀，必争地以制胜。遇无地者，则皆废然而丧其杀机。杀不在彼，死去于我，御风者所以泠然善，云将所以畅言游也。", "citationFull": "王夫之《老子衍》（公開轉錄本）（王夫之此章衍據公開轉錄本，本站按文義分一條，通釋全章。）", "citationSimp": "王夫之《老子衍》（公开转录本）", "authorNoteSimp": "王夫之此章衍据公开转录本，本站按文义分一条，通释全章。", "lemmaSimp": "出生入死" }, { "id": "c013", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "言生死之類各有十三，謂九竅四關也。其生也，目不妄視，耳不妄聽，鼻不妄香臭，口不妄言味，手不妄持，足不妄行，精不妄施；其死也反是。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "textSimp": "言生死之类各有十三，谓九窍四关也。其生也，目不妄视，耳不妄听，鼻不妄香臭，口不妄言味，手不妄持，足不妄行，精不妄施；其死也反是。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十四所引）", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c014", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "十有三，猶云十分有三分。取其生道，全生之極，十分有三耳；取死之道，全死之極，十分亦有三耳。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經）", "textSimp": "十有三，犹云十分有三分。取其生道，全生之极，十分有三耳；取死之道，全死之极，十分亦有三耳。", "citationFull": "王弼《老子道德經注》（《道藏》本德經）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经）", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "徒，類也。十三，謂四關九竅。言九竅四關，凡聖俱有：聖人不執身為身，忘懷迷執，故能出三界；凡夫為執迷是非，心恒起滅，因斯迷倒，故入六道。入六道則死之類，出三界則生之徒也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "徒，类也。十三，谓四关九窍。言九窍四关，凡圣俱有：圣人不执身为身，忘怀迷执，故能出三界；凡夫为执迷是非，心恒起灭，因斯迷倒，故入六道。入六道则死之类，出三界则生之徒也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c016", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "泛論眾生：當生安生，得生理；處死順死，得死理。如此者，大凡十中有三人矣。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "泛论众生：当生安生，得生理；处死顺死，得死理。如此者，大凡十中有三人矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c017", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "徒者，類也。此則泛論眾生，能安生理，不自矜貴，適來為時，一無封執，如此之者，大凡而論，十中有三人爾。此謂順理者少而逆理者多也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "徒者，类也。此则泛论众生，能安生理，不自矜贵，适来为时，一无封执，如此之者，大凡而论，十中有三人尔。此谓顺理者少而逆理者多也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c018", "block": 0, "source": "yanzun", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三", "kind": "note", "text": "虛無、清凈、微、寡、柔弱、卑、損、時、和、嗇，此十三事。虛生充實，無生常存，清生聰達，靜則内明，微生彰顯，寡則生眾，柔生剛健，弱生堅强，卑生高大，損生盈滿，時則通達，和則得中，嗇則有餘。用之治身，與天地長久；用之治國，則國祚長延也。", "authorNote": "嚴遵此章輯文據《玄德纂疏》卷十四所引；嚴遵本無章題，此章自為一篇。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）", "textSimp": "虚无、清净、微、寡、柔弱、卑、损、时、和、啬，此十三事。虚生充实，无生常存，清生聪达，静则内明，微生彰显，寡则生众，柔生刚健，弱生坚强，卑生高大，损生盈满，时则通达，和则得中，啬则有余。用之治身，与天地长久；用之治国，则国祚长延也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）（嚴遵此章輯文據《玄德纂疏》卷十四所引；嚴遵本無章題，此章自為一篇。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十四所引辑文）", "authorNoteSimp": "严遵此章辑文据《玄德纂疏》卷十四所引；严遵本无章题，此章自为一篇。", "lemmaSimp": "生之徒十有三" }, { "id": "c019", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "九竅四關，十三也。若能絕欲，則為生之類；必其放蕩，則為死之徒也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "九窍四关，十三也。若能绝欲，则为生之类；必其放荡，则为死之徒也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十四所引）", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c020", "block": 0, "source": "luxisheng", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "知生有常理，不違理以存其生者，十中有三人耳；知死亦常理，不違理以避其死者，十中亦三人耳。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "知生有常理，不违理以存其生者，十中有三人耳；知死亦常理，不违理以避其死者，十中亦三人耳。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c021", "block": 0, "source": "lvhuiqing", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "生之徒十有三，則由生而得生，非幸生者也；死之徒十有三，則由死而得死，非不幸而死者也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "生之徒十有三，则由生而得生，非幸生者也；死之徒十有三，则由死而得死，非不幸而死者也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c022", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "用物取精以自滋養者，生之徒也；聲色臭味以自戕賊者，死之徒也。二者既分生死之道矣。生死之道，以十言之，三者各居其三矣，豈非生死之道九，而不生不死之道一而已乎？不生不死，則《易》所謂寂然不動者也。老子言其九，不言其一，使人自得之，以寄無思無為之妙也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "用物取精以自滋养者，生之徒也；声色臭味以自戕贼者，死之徒也。二者既分生死之道矣。生死之道，以十言之，三者各居其三矣，岂非生死之道九，而不生不死之道一而已乎？不生不死，则《易》所谓寂然不动者也。老子言其九，不言其一，使人自得之，以寄无思无为之妙也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c023", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s002" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "十者，總計上中下三等之人，大率分為十類，有三者，十類之中有三類也。凡不以憂思嗜欲損壽，不以風寒暑濕致疾，能遠刑誅兵爭壓溺之禍者，生之徒也；其反是者，逸貴之人内傷，勞賤之人外傷，粗悍之人不終其正命，死之徒也。各於十類之中有其三焉。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "十者，总计上中下三等之人，大率分为十类，有三者，十类之中有三类也。凡不以忧思嗜欲损寿，不以风寒暑湿致疾，能远刑诛兵争压溺之祸者，生之徒也；其反是者，逸贵之人内伤，劳贱之人外伤，粗悍之人不终其正命，死之徒也。各于十类之中有其三焉。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c024", "block": 0, "source": "hanshan", "target": { "start": "s002", "end": "s003" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "生之徒者，養形壽考者也。死之徒者，汨欲忘形，火馳而不返者也。動之死地者，嗜欲戕生，無所避忌者也。舉世之人，盡此三種，而皆不免入於死者，以其出於貪生也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "生之徒者，养形寿考者也。死之徒者，汨欲忘形，火驰而不返者也。动之死地者，嗜欲戕生，无所避忌者也。举世之人，尽此三种，而皆不免入于死者，以其出于贪生也。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c025", "block": 0, "source": "weiyuan", "target": { "start": "s002", "end": "s003" }, "lemma": "生之徒十有三，死之徒十有三", "kind": "note", "text": "源案：生之徒三句，諸說皆鑿，惟王氏近之而語未明。蓋徒之為言類也。生之徒、死之徒，猶云取生之道、取死之道，此二者統言天地間人物生死常然之理也。而人之生於天地間者，往往舍其取生之道，動輒由其取死之道，此乃專言斯人不能全生之通弊也。故下句始言人之生，而上二句不言者，明其泛言物理而未切人身也。下句不復云動之死地之徒者，明其總承上文，而非並舉三事也。夫人之生既動皆之死地，而但云十有三者，因上文兩十有三而重言之，則總數之實動之死地十有九矣。太上詞不迫切，故留言外之旨，待人自領耳。", "authorNote": "魏源此章案語據《老子本義》下篇；魏源以此章為其第四十三章。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "源案：生之徒三句，诸说皆凿，惟王氏近之而语未明。盖徒之为言类也。生之徒、死之徒，犹云取生之道、取死之道，此二者统言天地间人物生死常然之理也。而人之生于天地间者，往往舍其取生之道，动辄由其取死之道，此乃专言斯人不能全生之通弊也。故下句始言人之生，而上二句不言者，明其泛言物理而未切人身也。下句不复云动之死地之徒者，明其总承上文，而非并举三事也。夫人之生既动皆之死地，而但云十有三者，因上文两十有三而重言之，则总数之实动之死地十有九矣。太上词不迫切，故留言外之旨，待人自领耳。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（魏源此章案語據《老子本義》下篇；魏源以此章為其第四十三章。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "魏源此章案语据《老子本义》下篇；魏源以此章为其第四十三章。", "lemmaSimp": "生之徒十有三，死之徒十有三" }, { "id": "c026", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "人之生，動之死地，十有三", "kind": "note", "text": "人之欲求生，動作反之，十有三死地也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "textSimp": "人之欲求生，动作反之，十有三死地也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十四所引）", "lemmaSimp": "人之生，动之死地，十有三" }, { "id": "c027", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "人之生，動之死地，十有三", "kind": "note", "text": "而民生生之厚，更之無生之地焉。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經）", "textSimp": "而民生生之厚，更之无生之地焉。", "citationFull": "王弼《老子道德經注》（《道藏》本德經）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经）", "lemmaSimp": "人之生，动之死地，十有三" }, { "id": "c028", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "人之生，動之死地，十有三", "kind": "note", "text": "凡人之生，動即適死地者，蓋為執此十有三徒，染滯前境故也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "凡人之生，动即适死地者，盖为执此十有三徒，染滞前境故也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "lemmaSimp": "人之生，动之死地，十有三" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "人之生，動之死地，十有三", "kind": "note", "text": "徇生太厚，以養傷生，既心矜此生，故動之死地。此則生理既失，死理亦虧，如此之輩，亦十中有三爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "徇生太厚，以养伤生，既心矜此生，故动之死地。此则生理既失，死理亦亏，如此之辈，亦十中有三尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "人之生，动之死地，十有三" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "死之徒十有三", "kind": "note", "text": "此亦泛論安死之道：不拒變化，適去為順，一無驚怛，如此之者，亦十中有三人爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "此亦泛论安死之道：不拒变化，适去为顺，一无惊怛，如此之者，亦十中有三人尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "死之徒十有三" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "人之生，動之死地，十有三", "kind": "note", "text": "此釋迷執之人、養生失理之徒也。言人雖欲修生，不能悟了，動往喪生之地。安生之理既失，順死之道又乖，如此之輩，亦十中有三人爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "此释迷执之人、养生失理之徒也。言人虽欲修生，不能悟了，动往丧生之地。安生之理既失，顺死之道又乖，如此之辈，亦十中有三人尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "人之生，动之死地，十有三" }, { "id": "c032", "block": 0, "source": "yanzun", "target": { "start": "s003", "end": "s003" }, "lemma": "動之死地", "kind": "note", "text": "實、有、濁、擾、顯、眾、堅、强、高、滿、過、泰、費，此十三事也。實生空虛，有生消亡，濁則聽塞，擾則失明，顯則生微，眾則生寡，堅生柔，强生弱，高生卑賤，滿生損空，過生閉塞，泰生困窮，費生禍患，是不祥死之徒矣。", "authorNote": "", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）", "textSimp": "实、有、浊、扰、显、众、坚、强、高、满、过、泰、费，此十三事也。实生空虚，有生消亡，浊则听塞，扰则失明，显则生微，众则生寡，坚生柔，强生弱，高生卑贱，满生损空，过生闭塞，泰生困穷，费生祸患，是不祥死之徒矣。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十四所引辑文）", "lemmaSimp": "动之死地" }, { "id": "c033", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "動之死地", "kind": "note", "text": "所以流至死地者，由十有三重造過。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "所以流至死地者，由十有三重造过。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十四所引）", "lemmaSimp": "动之死地" }, { "id": "c034", "block": 0, "source": "luxisheng", "target": { "start": "s003", "end": "s005" }, "lemma": "動之死地", "kind": "note", "text": "若乃愛其生，違理而存之，則反失；惡其死，違理而避之，則反得者，亦如之。何為其然？求生之厚，越於生理，是以動而乖常，則之於死地。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "若乃爱其生，违理而存之，则反失；恶其死，违理而避之，则反得者，亦如之。何为其然？求生之厚，越于生理，是以动而乖常，则之于死地。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "动之死地" }, { "id": "c035", "block": 0, "source": "lvhuiqing", "target": { "start": "s003", "end": "s003" }, "lemma": "動之死地", "kind": "note", "text": "民之生，動之死地十有三，則豹養其内而虎食其外，毅養其外而病攻其内，非不以生為事，顧不得其道而動之死地者也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "民之生，动之死地十有三，则豹养其内而虎食其外，毅养其外而病攻其内，非不以生为事，顾不得其道而动之死地者也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "动之死地" }, { "id": "c036", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "動之死地", "kind": "note", "text": "吾又知作而不知休，知言而不知默，知思而不知忘，以趣於盡，則所謂動而之死地者也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "吾又知作而不知休，知言而不知默，知思而不知忘，以趣于尽，则所谓动而之死地者也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "动之死地" }, { "id": "c037", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s005" }, "lemma": "生生之厚", "kind": "note", "text": "生生，求以生其生也。厚，謂用心太重。或仙術以延生而失宜，醫藥以衛生而過劑，居處奉養謹節太過而驕脆，十類之中亦有三類如此。其意正欲趨生，而其作為反以趨於死地者，為其求生之心太重而不順乎自然也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "生生，求以生其生也。厚，谓用心太重。或仙术以延生而失宜，医药以卫生而过剂，居处奉养谨节太过而骄脆，十类之中亦有三类如此。其意正欲趋生，而其作为反以趋于死地者，为其求生之心太重而不顺乎自然也。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "生生之厚" }, { "id": "c038", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s005" }, "lemma": "夫何故？以其生生之厚", "kind": "note", "text": "夫何故？以其生生之厚。問所以動之死地，夫緣何故？但以其求生此生太厚之爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "夫何故？以其生生之厚。问所以动之死地，夫缘何故？但以其求生此生太厚之尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "夫何故？以其生生之厚" }, { "id": "c039", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "夫何故", "kind": "note", "text": "此設問眾生動之死地之由。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "此设问众生动之死地之由。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "夫何故" }, { "id": "c040", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "夫何故", "kind": "note", "text": "問之何故動之死地也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "textSimp": "问之何故动之死地也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十四所引）", "lemmaSimp": "夫何故" }, { "id": "c041", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s005" }, "lemma": "夫何故？以其生生之厚", "kind": "note", "text": "夫何故？以其生生之厚。何為得至於死地？言用之九竅，運之四關，多取有為之死業，愛養無常之生身，厚過其分，動之死地也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "夫何故？以其生生之厚。何为得至于死地？言用之九窍，运之四关，多取有为之死业，爱养无常之生身，厚过其分，动之死地也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十四所引）", "lemmaSimp": "夫何故？以其生生之厚" }, { "id": "c042", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "夫何故", "kind": "note", "text": "假設疑問，以生後答。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "假设疑问，以生后答。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "lemmaSimp": "夫何故" }, { "id": "c043", "block": 0, "source": "lvhuiqing", "target": { "start": "s004", "end": "s005" }, "lemma": "夫何故？以其生生之厚", "kind": "note", "text": "夫何故？以其生生之厚。蓋由生得生、由死得死者，固不必論；而以生為事而反之死地，其失為在此也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "夫何故？以其生生之厚。盖由生得生、由死得死者，固不必论；而以生为事而反之死地，其失为在此也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "夫何故？以其生生之厚" }, { "id": "c044", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "以其生生之厚", "kind": "note", "text": "此正答：言眾生動之死地者，以其耽滯有為，溺情縱欲，厚自奉養，以生其生；養之太厚，故動之死地爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "此正答：言众生动之死地者，以其耽滞有为，溺情纵欲，厚自奉养，以生其生；养之太厚，故动之死地尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "以其生生之厚" }, { "id": "c045", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "以其生生之厚", "kind": "note", "text": "所以動之死地者，以其求生活之事太厚，違道忤天，妄行失紀也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "textSimp": "所以动之死地者，以其求生活之事太厚，违道忤天，妄行失纪也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十四所引）", "lemmaSimp": "以其生生之厚" }, { "id": "c046", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "以其生生之厚", "kind": "note", "text": "言不能體道忘生，而執生為有，多積財產，厚資此生，而營生過當，故動之死地。此一句答前問意也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "言不能体道忘生，而执生为有，多积财产，厚资此生，而营生过当，故动之死地。此一句答前问意也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "lemmaSimp": "以其生生之厚" }, { "id": "c047", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "以其生生之厚", "kind": "note", "text": "有生則有死，故生之徒則死之徒也。人之所賴於生者厚，則死之道常十九。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "有生则有死，故生之徒则死之徒也。人之所赖于生者厚，则死之道常十九。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "以其生生之厚" }, { "id": "c048", "block": 0, "source": "hanshan", "target": { "start": "s005", "end": "s005" }, "lemma": "以其生生之厚", "kind": "note", "text": "何所以故？以其生生之厚耳。是皆但知養生，而不知養生之主。苟不知養生之主，皆為不善養生者也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "何所以故？以其生生之厚耳。是皆但知养生，而不知养生之主。苟不知养生之主，皆为不善养生者也。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "以其生生之厚" }, { "id": "c049", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵", "kind": "note", "text": "攝，養也。陸行不遇兕虎，自然遠避，害不干也。入軍不被甲兵，不好戰以殺人。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "textSimp": "摄，养也。陆行不遇兕虎，自然远避，害不干也。入军不被甲兵，不好战以杀人。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十四所引）", "lemmaSimp": "盖闻善摄生者，陆行不遇兕虎，入军不被甲兵" }, { "id": "c050", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s009" }, "lemma": "善攝生者", "kind": "note", "text": "善攝生者，無以生為生，故無死地也。器之害者，莫甚乎戈兵；獸之害者，莫甚乎兕虎。而令兵戈無所容其鋒刃，虎兕無所措其爪角，斯誠不以欲累其身者也，何死地之有乎！夫蚖蟺以淵為淺，而鑿穴其中；鷹鸇以山為卑，而增巢其上。矰繳不能及，網罟不能到，可謂處於無死地矣。然而卒以甘餌，乃入於無生之地，豈非生生之厚乎？故物苟不以求離其本，不以欲渝其真，雖入軍而不害，陸行而不可犯也。赤子之可則而貴信矣。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經）", "textSimp": "善摄生者，无以生为生，故无死地也。器之害者，莫甚乎戈兵；兽之害者，莫甚乎兕虎。而令兵戈无所容其锋刃，虎兕无所措其爪角，斯诚不以欲累其身者也，何死地之有乎！夫蚖蟺以渊为浅，而凿穴其中；鹰鹯以山为卑，而增巢其上。矰缴不能及，网罟不能到，可谓处于无死地矣。然而卒以甘饵，乃入于无生之地，岂非生生之厚乎？故物苟不以求离其本，不以欲渝其真，虽入军而不害，陆行而不可犯也。赤子之可则而贵信矣。", "citationFull": "王弼《老子道德經注》（《道藏》本德經）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经）", "lemmaSimp": "善摄生者" }, { "id": "c051", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "蓋聞善攝生者", "kind": "note", "text": "蓋，不盡之辭；聞，猶竊聞也。攝，衛也，亦養也。言善能攝衛養生之人，忘淡虚夷，不輕染境，攝衛之目，顯下文也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "盖，不尽之辞；闻，犹窃闻也。摄，卫也，亦养也。言善能摄卫养生之人，忘淡虚夷，不轻染境，摄卫之目，显下文也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "lemmaSimp": "盖闻善摄生者" }, { "id": "c052", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "陸行不遇兕虎，入軍不被甲兵", "kind": "note", "text": "陸，平地也。兕，毒獸，一角，形如牛，色青。言善攝生人不為毒獸所觸。内解者，言平居安靜，不為煩惱所加。入軍不被甲兵，言攝生之人縱入軍陣，亦不為干戈所害。内解者，言縱入塵境，亦不為色等所傷也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "陆，平地也。兕，毒兽，一角，形如牛，色青。言善摄生人不为毒兽所触。内解者，言平居安静，不为烦恼所加。入军不被甲兵，言摄生之人纵入军阵，亦不为干戈所害。内解者，言纵入尘境，亦不为色等所伤也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "lemmaSimp": "陆行不遇兕虎，入军不被甲兵" }, { "id": "c053", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s007" }, "lemma": "蓋聞善攝生者", "kind": "note", "text": "善攝衛生理之人，心照清凈，無貪取之意，則凡是外物不可加害。陸行不遇兕虎，入軍不被帶甲兵，此不求害物也，則物無害心，故無投角措爪容刃之所矣。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "善摄卫生理之人，心照清净，无贪取之意，则凡是外物不可加害。陆行不遇兕虎，入军不被带甲兵，此不求害物也，则物无害心，故无投角措爪容刃之所矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "盖闻善摄生者" }, { "id": "c054", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "善攝生者", "kind": "note", "text": "攝，衛也。謂善能以道衛生之人，妙觀生本，本來清凈，於生忘生，不以情欲而滑其和，唯以沖虚而養其性，物莫能害，故稱善攝。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "摄，卫也。谓善能以道卫生之人，妙观生本，本来清净，于生忘生，不以情欲而滑其和，唯以冲虚而养其性，物莫能害，故称善摄。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "善摄生者" }, { "id": "c055", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "陸行不遇兕虎", "kind": "note", "text": "不期而會曰遇。按《山海經》：兕出湘水南，蒼黑色。《爾雅》云：形如野牛，一角，重千斤。善攝生之人，不起心害物，所以陸行不求遇於兕虎，入軍不被帶於甲兵，故虎兕甲兵亦無傷害之意。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "不期而会曰遇。按《山海经》：兕出湘水南，苍黑色。《尔雅》云：形如野牛，一角，重千斤。善摄生之人，不起心害物，所以陆行不求遇于兕虎，入军不被带于甲兵，故虎兕甲兵亦无伤害之意。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "陆行不遇兕虎" }, { "id": "c056", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "善攝生者", "kind": "note", "text": "不能養性，内為情欲之所傷，外為毒蟲之所害；善攝生者，不耽染性，不傷無毒心，物無害也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "不能养性，内为情欲之所伤，外为毒虫之所害；善摄生者，不耽染性，不伤无毒心，物无害也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十四所引）", "lemmaSimp": "善摄生者" }, { "id": "c057", "block": 0, "source": "luxisheng", "target": { "start": "s006", "end": "s006" }, "lemma": "善攝生者", "kind": "note", "text": "故善攝生者則不然：知生有常理，則守道抱德而不厚其生；知死亦常理，則樂天知命而不憂其死。生死不能動其心，患難不能奪其志，則陸行遇摯獸而不驚，入軍冒白刃而不讋，雖處患難，與不遇同。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "故善摄生者则不然：知生有常理，则守道抱德而不厚其生；知死亦常理，则乐天知命而不忧其死。生死不能动其心，患难不能夺其志，则陆行遇挚兽而不惊，入军冒白刃而不詟，虽处患难，与不遇同。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "善摄生者" }, { "id": "c058", "block": 0, "source": "lvhuiqing", "target": { "start": "s006", "end": "s007" }, "lemma": "善攝生者", "kind": "note", "text": "老子之於此言，固已體之而言，蓋以疑之，言聞以質之，何也？此莊周所謂重言耶。嘗試論之：人之所以遇虎兕、被甲兵，而虎兕甲兵之所以能傷人者，以吾有身故也。今我視吾心，莫知其鄉；則吾心不可得；吾心不可得，則吾身與物亦不可得。内不見有身，外不見有物，則孰為死地？孰為虎兕甲兵而投其角、措其爪、容其刃哉？然則善攝生者，夫何以加此？", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "老子之于此言，固已体之而言，盖以疑之，言闻以质之，何也？此庄周所谓重言耶。尝试论之：人之所以遇虎兕、被甲兵，而虎兕甲兵之所以能伤人者，以吾有身故也。今我视吾心，莫知其乡；则吾心不可得；吾心不可得，则吾身与物亦不可得。内不见有身，外不见有物，则孰为死地？孰为虎兕甲兵而投其角、措其爪、容其刃哉？然则善摄生者，夫何以加此？", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "善摄生者" }, { "id": "c059", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "善攝生者", "kind": "note", "text": "攝猶攝政、攝官之攝，謂不認生為己有，若暫焉管攝之。以虚靜為裏，柔弱為表，塊然如木石之無知，侗然如嬰兒之無欲，雖遇猛獸惡人，此不逃避而彼自馴狎，不加害也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "摄犹摄政、摄官之摄，谓不认生为己有，若暂焉管摄之。以虚静为里，柔弱为表，块然如木石之无知，侗然如婴儿之无欲，虽遇猛兽恶人，此不逃避而彼自驯狎，不加害也。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "善摄生者" }, { "id": "c060", "block": 0, "source": "hanshan", "target": { "start": "s006", "end": "s006" }, "lemma": "善攝生者", "kind": "note", "text": "攝，養也。蓋聞善養生者，不養其生，而養其生之主。然有其生者，形也；主其生者，性也。性為生主。性得所養，而復其真，則形骸自忘。形忘則我自空，我空則無物與敵。故陸行不遇兕虎，入軍不避甲兵。色欲伐性，甚於兕虎甲兵也。以無我故，縱遇之而亦無可傷。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "摄，养也。盖闻善养生者，不养其生，而养其生之主。然有其生者，形也；主其生者，性也。性为生主。性得所养，而复其真，则形骸自忘。形忘则我自空，我空则无物与敌。故陆行不遇兕虎，入军不避甲兵。色欲伐性，甚于兕虎甲兵也。以无我故，纵遇之而亦无可伤。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "善摄生者" }, { "id": "c061", "block": 0, "source": "weiyuan", "target": { "start": "s006", "end": "s006" }, "lemma": "入軍不被甲兵", "kind": "note", "text": "「陸行不避兕虎，入軍不被甲兵」，「被」或作「避」。", "authorNote": "魏源此章校記據《老子本義》下篇。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "「陆行不避兕虎，入军不被甲兵」，「被」或作「避」。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（魏源此章校記據《老子本義》下篇。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "魏源此章校记据《老子本义》下篇。", "lemmaSimp": "入军不被甲兵" }, { "id": "c062", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "兕無所投其角，虎無所措其爪，兵無所容其刃", "kind": "note", "text": "前明善攝生之人，内無害心，所以外不遇兕虎；此明設所逢遇，此無傷害之心，自然彼無容措之處。是知忘情於物者，則海上之鷗可馴而狎，陸行之獸可繫而游，況傷害乎？故無是也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "前明善摄生之人，内无害心，所以外不遇兕虎；此明设所逢遇，此无伤害之心，自然彼无容措之处。是知忘情于物者，则海上之鸥可驯而狎，陆行之兽可系而游，况伤害乎？故无是也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "兕无所投其角，虎无所措其爪，兵无所容其刃" }, { "id": "c063", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "兕無所投其角，虎無所措其爪，兵無所容其刃", "kind": "note", "text": "養生之人，虎兕無由傷，兵刃無從加也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "textSimp": "养生之人，虎兕无由伤，兵刃无从加也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十四所引）", "lemmaSimp": "兕无所投其角，虎无所措其爪，兵无所容其刃" }, { "id": "c064", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "兕無所投其角，虎無所措其爪，兵無所容其刃", "kind": "note", "text": "駐，立也；措，安也。兕遇物即觸，喻癡也；虎性躁暴，喻嗔也；兵刃銳利，能傷於物，喻貪也。言善攝生者，妙體真空，故雖處世間，而不為三毒所害。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "驻，立也；措，安也。兕遇物即触，喻痴也；虎性躁暴，喻嗔也；兵刃锐利，能伤于物，喻贪也。言善摄生者，妙体真空，故虽处世间，而不为三毒所害。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "lemmaSimp": "兕无所投其角，虎无所措其爪，兵无所容其刃" }, { "id": "c065", "block": 0, "source": "lirong", "target": { "start": "s007", "end": "s007" }, "lemma": "兕無所投其角，虎無所措其爪，兵無所容其刃", "kind": "note", "text": "言養生以道，積善以行，是前顯不與惡遇，今明雖遇無傷也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "言养生以道，积善以行，是前显不与恶遇，今明虽遇无伤也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十四所引）", "lemmaSimp": "兕无所投其角，虎无所措其爪，兵无所容其刃" }, { "id": "c066", "block": 0, "source": "luxisheng", "target": { "start": "s007", "end": "s007" }, "lemma": "兕無所投其角，虎無所措其爪，兵無所容其刃", "kind": "note", "text": "何以致其然耶？有心害物，物亦害之；有信及物，物亦信之。我無心害物，故兕虎無所投其爪角；有信及人，故甲兵無所容其鋒刃。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "何以致其然耶？有心害物，物亦害之；有信及物，物亦信之。我无心害物，故兕虎无所投其爪角；有信及人，故甲兵无所容其锋刃。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "兕无所投其角，虎无所措其爪，兵无所容其刃" }, { "id": "c067", "block": 0, "source": "hanshan", "target": { "start": "s007", "end": "s007" }, "lemma": "兕無所投其角，虎無所措其爪，兵無所容其刃", "kind": "note", "text": "故兕無所投其角，虎無所措其爪，兵亦無所容其刃矣。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "故兕无所投其角，虎无所措其爪，兵亦无所容其刃矣。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "兕无所投其角，虎无所措其爪，兵无所容其刃" }, { "id": "c068", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s009" }, "lemma": "夫何故？以其無死地", "kind": "note", "text": "夫何故？兕虎甲兵無容措之所乎？以其順化無私，不以死為死，則物不得害其生，故云無死地。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "夫何故？兕虎甲兵无容措之所乎？以其顺化无私，不以死为死，则物不得害其生，故云无死地。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "夫何故？以其无死地" }, { "id": "c069", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s008" }, "lemma": "夫何故", "kind": "note", "text": "此問虎兕兵刃是害人之物，今不投措其爪角、無容其兵刃者，其故何也？假問其故，以曉於人。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "此问虎兕兵刃是害人之物，今不投措其爪角、无容其兵刃者，其故何也？假问其故，以晓于人。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "夫何故" }, { "id": "c070", "block": 0, "source": "heshanggong", "target": { "start": "s008", "end": "s008" }, "lemma": "夫何故", "kind": "note", "text": "問虎兕兵甲何故不傷害。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "textSimp": "问虎兕兵甲何故不伤害。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十四所引）", "lemmaSimp": "夫何故" }, { "id": "c071", "block": 0, "source": "lirong", "target": { "start": "s008", "end": "s009" }, "lemma": "夫何故？以其無死地", "kind": "note", "text": "夫何故？以其無死地。夫生我者神，殺我者心。我殺由心，心為死地。若能灰心息慮，不構有為，無死地也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "夫何故？以其无死地。夫生我者神，杀我者心。我杀由心，心为死地。若能灰心息虑，不构有为，无死地也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十四所引）", "lemmaSimp": "夫何故？以其无死地" }, { "id": "c072", "block": 0, "source": "chengxuanying", "target": { "start": "s008", "end": "s008" }, "lemma": "夫何故", "kind": "note", "text": "假設疑問：有何事故，得致如是？", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "假设疑问：有何事故，得致如是？", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "lemmaSimp": "夫何故" }, { "id": "c073", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以其無死地", "kind": "note", "text": "此正答也。夫見有其身者累，生生之厚者死。今善攝之人，照法性空，悟身相假，故能於生忘生，不為厚養之過；無私順化，故無死地可處爾。既心無死地，夫何虎兕兵刃能害其生乎？", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）", "textSimp": "此正答也。夫见有其身者累，生生之厚者死。今善摄之人，照法性空，悟身相假，故能于生忘生，不为厚养之过；无私顺化，故无死地可处尔。既心无死地，夫何虎兕兵刃能害其生乎？", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十四所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十四所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "以其无死地" }, { "id": "c074", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "以其無死地", "kind": "note", "text": "以其不犯上十三之死地，言神營護之，此物不敢害之。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "textSimp": "以其不犯上十三之死地，言神营护之，此物不敢害之。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十四所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十四所引）", "lemmaSimp": "以其无死地" }, { "id": "c075", "block": 0, "source": "chengxuanying", "target": { "start": "s009", "end": "s009" }, "lemma": "以其無死地", "kind": "note", "text": "夫見有身者，故以身為死地。今善攝生人，忘於身相，即身無身，故無地之可死也。既無死地，三毒何所加乎？此答前問意也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "夫见有身者，故以身为死地。今善摄生人，忘于身相，即身无身，故无地之可死也。既无死地，三毒何所加乎？此答前问意也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十四所引）", "lemmaSimp": "以其无死地" }, { "id": "c076", "block": 0, "source": "suzhe", "target": { "start": "s009", "end": "s009" }, "lemma": "以其無死地", "kind": "note", "text": "至人常在不生不死中，生地且無，焉有死地哉？", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "至人常在不生不死中，生地且无，焉有死地哉？", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "以其无死地" }, { "id": "c077", "block": 0, "source": "wucheng", "target": { "start": "s009", "end": "s009" }, "lemma": "以其無死地", "kind": "note", "text": "十類之中，生之徒有其三，死之徒有其三，之生動之死地者亦有其三，則共為九矣。九之外有其一，太上真人也。蓋其查滓消融，神氣澹漠，如風如影，莫可執捉，無可死之質，縱有傷害之者，何從而傷害之哉？", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "十类之中，生之徒有其三，死之徒有其三，之生动之死地者亦有其三，则共为九矣。九之外有其一，太上真人也。盖其查滓消融，神气澹漠，如风如影，莫可执捉，无可死之质，纵有伤害之者，何从而伤害之哉？", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "以其无死地" }, { "id": "c078", "block": 0, "source": "hanshan", "target": { "start": "s009", "end": "s009" }, "lemma": "以其無死地", "kind": "note", "text": "夫何故？以其無死地焉。是知我者，生之寄；生者，死之地也。無我無生，又何死之？孔子曰：未知生，焉知死。是知生本無生，則知死亦不死，此所以貴朝聞道而夕死可矣。非超乎生死之外者，不易致此。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "夫何故？以其无死地焉。是知我者，生之寄；生者，死之地也。无我无生，又何死之？孔子曰：未知生，焉知死。是知生本无生，则知死亦不死，此所以贵朝闻道而夕死可矣。非超乎生死之外者，不易致此。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "以其无死地" }, { "id": "c079", "block": 0, "source": "luxisheng", "target": { "start": "s009", "end": "s009" }, "lemma": "以其無死地", "kind": "note", "text": "是知生理不存於中，則死地不見於前。仲尼曰：忠信則水火可蹈。蓋近之矣。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "是知生理不存于中，则死地不见于前。仲尼曰：忠信则水火可蹈。盖近之矣。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "以其无死地" }, { "id": "c080", "block": 0, "source": "weiyuan", "target": { "start": "s009", "end": "s009" }, "lemma": "以其無死地", "kind": "note", "text": "傅奕「夫何故」下亦有「也」字，「無死地」下有「焉」字。", "authorNote": "魏源此章校記據《老子本義》下篇。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "傅奕「夫何故」下亦有「也」字，「无死地」下有「焉」字。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（魏源此章校記據《老子本義》下篇。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "魏源此章校记据《老子本义》下篇。", "lemmaSimp": "以其无死地" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 4, "char": "出生入死", "charSimp": "出生入死", "startSimp": 0, "endSimp": 4, "pinyin": "chū shēng rù sǐ", "gloss": "出於生，入於死；指生死流轉。", "glossSimp": "出于生，入于死；指生死流转。", "general": "河上公謂情欲出於五内、入於胸臆；王弼謂出生地、入死地；成玄英謂超凌三界、沈淪三塗；唐玄宗謂了悟則出生、迷執則入死；憨山謂死出於生。", "generalSimp": "河上公谓情欲出于五内、入于胸臆；王弼谓出生地、入死地；成玄英谓超凌三界、沈沦三涂；唐玄宗谓了悟则出生、迷执则入死；憨山谓死出于生。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c003", "c004", "c005", "c011" ], "refsSimp": [ "c001", "c002", "c003", "c004", "c005", "c011" ] }, { "id": "n002", "sentenceId": "s002", "start": 0, "end": 3, "char": "生之徒", "charSimp": "生之徒", "startSimp": 0, "endSimp": 3, "pinyin": "shēng zhī tú", "gloss": "求生的一類，指善於養生而得其理者。", "glossSimp": "求生的一类，指善于养生而得其理者。", "general": "河上公謂生死之類各有十三，九竅四關；王弼謂全生之極十分有三；唐玄宗謂當生安生、得生理；吳澄謂不以憂思嗜欲損壽者。", "generalSimp": "河上公谓生死之类各有十三，九窍四关；王弼谓全生之极十分有三；唐玄宗谓当生安生、得生理；吴澄谓不以忧思嗜欲损寿者。", "variants": [], "variantsSimp": [], "refs": [ "c013", "c014", "c016", "c023" ], "refsSimp": [ "c013", "c014", "c016", "c023" ] }, { "id": "n003", "sentenceId": "s002", "start": 7, "end": 10, "char": "死之徒", "charSimp": "死之徒", "startSimp": 7, "endSimp": 10, "pinyin": "sǐ zhī tú", "gloss": "趨死的一類，指縱欲戕生者。", "glossSimp": "趋死的一类，指纵欲戕生者。", "general": "河上公謂其死也反是；蘇轍謂聲色臭味以自戕賊者；吳澄謂逸貴内傷、勞賤外傷、粗悍不終正命者。", "generalSimp": "河上公谓其死也反是；苏辙谓声色臭味以自戕贼者；吴澄谓逸贵内伤、劳贱外伤、粗悍不终正命者。", "variants": [], "variantsSimp": [], "refs": [ "c013", "c022", "c023" ], "refsSimp": [ "c013", "c022", "c023" ] }, { "id": "n004", "sentenceId": "s002", "start": 3, "end": 6, "char": "十有三", "charSimp": "十有三", "startSimp": 3, "endSimp": 6, "pinyin": "shí yǒu sān", "gloss": "十分中有三分；一說指九竅四關十三處。", "glossSimp": "十分中有三分；一说指九窍四关十三处。", "general": "王弼謂十分有三分；河上公、成玄英、李榮謂九竅四關；嚴遵以十三事為說；蘇轍謂生死之道九、不生不死之道一。", "generalSimp": "王弼谓十分有三分；河上公、成玄英、李荣谓九窍四关；严遵以十三事为说；苏辙谓生死之道九、不生不死之道一。", "variants": [], "variantsSimp": [], "refs": [ "c013", "c014", "c015", "c018", "c019", "c022" ], "refsSimp": [ "c013", "c014", "c015", "c018", "c019", "c022" ] }, { "id": "n005", "sentenceId": "s003", "start": 4, "end": 8, "char": "動之死地", "charSimp": "动之死地", "startSimp": 4, "endSimp": 8, "pinyin": "dòng zhī sǐ dì", "gloss": "動輒走向死地。", "glossSimp": "动辄走向死地。", "general": "河上公謂求生動作反之；王弼謂民生生之厚、更之無生之地；唐玄宗謂徇生太厚、以養傷生；呂惠卿謂不得其道而動之死地。", "generalSimp": "河上公谓求生动作反之；王弼谓民生生之厚、更之无生之地；唐玄宗谓徇生太厚、以养伤生；吕惠卿谓不得其道而动之死地。", "variants": [], "variantsSimp": [], "refs": [ "c026", "c027", "c029", "c035" ], "refsSimp": [ "c026", "c027", "c029", "c035" ] }, { "id": "n006", "sentenceId": "s005", "start": 2, "end": 6, "char": "生生之厚", "charSimp": "生生之厚", "startSimp": 2, "endSimp": 6, "pinyin": "shēng shēng zhī hòu", "gloss": "求生之心太重、奉養太厚。", "glossSimp": "求生之心太重、奉养太厚。", "general": "河上公謂求生活之事太厚、違道忤天；成玄英謂執生為有、營生過當；唐玄宗謂耽滯有為、厚自奉養；吳澄謂求生之心太重而不順自然。", "generalSimp": "河上公谓求生活之事太厚、违道忤天；成玄英谓执生为有、营生过当；唐玄宗谓耽滞有为、厚自奉养；吴澄谓求生之心太重而不顺自然。", "variants": [], "variantsSimp": [], "refs": [ "c037", "c044", "c045", "c046" ], "refsSimp": [ "c037", "c044", "c045", "c046" ] }, { "id": "n007", "sentenceId": "s006", "start": 2, "end": 6, "char": "善攝生者", "charSimp": "善摄生者", "startSimp": 2, "endSimp": 6, "pinyin": "shàn shè shēng zhě", "gloss": "善於攝衛、養護生命的人。", "glossSimp": "善于摄卫、养护生命的人。", "general": "河上公謂攝，養也；王弼謂無以生為生、故無死地；成玄英謂攝衛養生、忘淡虚夷；唐玄宗謂妙觀生本、於生忘生。", "generalSimp": "河上公谓摄，养也；王弼谓无以生为生、故无死地；成玄英谓摄卫养生、忘淡虚夷；唐玄宗谓妙观生本、于生忘生。", "variants": [], "variantsSimp": [], "refs": [ "c049", "c050", "c051", "c054" ], "refsSimp": [ "c049", "c050", "c051", "c054" ] }, { "id": "n008", "sentenceId": "s006", "start": 11, "end": 13, "char": "兕虎", "charSimp": "兕虎", "startSimp": 11, "endSimp": 13, "pinyin": "sì hǔ", "gloss": "兕，獨角野牛；虎，猛獸。喻外害。", "glossSimp": "兕，独角野牛；虎，猛兽。喻外害。", "general": "成玄英謂兕喻癡、虎喻嗔；唐玄宗引《山海經》《爾雅》說兕形；河上公謂自然遠避。", "generalSimp": "成玄英谓兕喻痴、虎喻嗔；唐玄宗引《山海经》《尔雅》说兕形；河上公谓自然远避。", "variants": [], "variantsSimp": [], "refs": [ "c049", "c052", "c055", "c064" ], "refsSimp": [ "c049", "c052", "c055", "c064" ] }, { "id": "n009", "sentenceId": "s006", "start": 18, "end": 20, "char": "甲兵", "charSimp": "甲兵", "startSimp": 18, "endSimp": 20, "pinyin": "jiǎ bīng", "gloss": "鎧甲與兵器。", "glossSimp": "铠甲与兵器。", "general": "河上公謂不好戰以殺人；成玄英謂兵刃喻貪；唐玄宗謂不求害物則物無害心。", "generalSimp": "河上公谓不好战以杀人；成玄英谓兵刃喻贪；唐玄宗谓不求害物则物无害心。", "variants": [], "variantsSimp": [], "refs": [ "c049", "c053", "c064" ], "refsSimp": [ "c049", "c053", "c064" ] }, { "id": "n010", "sentenceId": "s007", "start": 3, "end": 6, "char": "投其角", "charSimp": "投其角", "startSimp": 3, "endSimp": 6, "pinyin": "tóu qí jiǎo", "gloss": "用角牴觸。", "glossSimp": "用角抵触。", "general": "河上公謂虎兕無由傷；成玄英謂兕遇物即觸，喻癡；唐玄宗謂彼無容措之處；陸希聲謂我無心害物故無所投其角。", "generalSimp": "河上公谓虎兕无由伤；成玄英谓兕遇物即触，喻痴；唐玄宗谓彼无容措之处；陆希声谓我无心害物故无所投其角。", "variants": [], "variantsSimp": [], "refs": [ "c062", "c063", "c064", "c066" ], "refsSimp": [ "c062", "c063", "c064", "c066" ] }, { "id": "n011", "sentenceId": "s007", "start": 10, "end": 13, "char": "措其爪", "charSimp": "措其爪", "startSimp": 10, "endSimp": 13, "pinyin": "cuò qí zhǎo", "gloss": "安放爪子，指施展爪牙。", "glossSimp": "安放爪子，指施展爪牙。", "general": "王弼謂虎兕無所措其爪角；陸希聲謂我無心害物故無所投其爪角；吳澄謂不逃避而彼自馴狎。", "generalSimp": "王弼谓虎兕无所措其爪角；陆希声谓我无心害物故无所投其爪角；吴澄谓不逃避而彼自驯狎。", "variants": [], "variantsSimp": [], "refs": [ "c050", "c059", "c066" ], "refsSimp": [ "c050", "c059", "c066" ] }, { "id": "n012", "sentenceId": "s007", "start": 17, "end": 20, "char": "容其刃", "charSimp": "容其刃", "startSimp": 17, "endSimp": 20, "pinyin": "róng qí rèn", "gloss": "容納刀刃，指兵刃加身。", "glossSimp": "容纳刀刃，指兵刃加身。", "general": "王弼謂兵戈無所容其鋒刃；成玄英謂兵刃喻貪；唐玄宗謂忘情於物則無傷害。", "generalSimp": "王弼谓兵戈无所容其锋刃；成玄英谓兵刃喻贪；唐玄宗谓忘情于物则无伤害。", "variants": [], "variantsSimp": [], "refs": [ "c050", "c062", "c064" ], "refsSimp": [ "c050", "c062", "c064" ] }, { "id": "n013", "sentenceId": "s009", "start": 2, "end": 5, "char": "無死地", "charSimp": "无死地", "startSimp": 2, "endSimp": 5, "pinyin": "wú sǐ dì", "gloss": "沒有可以致死的地方。", "glossSimp": "没有可以致死的地方。", "general": "王弼謂善攝生者無以生為生、故無死地；唐玄宗謂順化無私、不以死為死；蘇轍謂至人常在不生不死中；吳澄謂無可死之質。", "generalSimp": "王弼谓善摄生者无以生为生、故无死地；唐玄宗谓顺化无私、不以死为死；苏辙谓至人常在不生不死中；吴澄谓无可死之质。", "variants": [], "variantsSimp": [], "refs": [ "c050", "c068", "c073", "c076", "c077" ], "refsSimp": [ "c050", "c068", "c073", "c076", "c077" ] } ], "glossary": { "貴生": "河上公本章章題。", "出生入死章": "《玄德纂疏》、蘇轍本章章題。", "出生入死": "出於生，入於死；指生死流轉。", "生之徒": "求生的一類，指善於養生而得其理者。", "死之徒": "趨死的一類，指縱欲戕生者。", "十有三": "十分中有三分；一說指九竅四關十三處。", "九竅四關": "河上公、成玄英、李榮解「十有三」之目：九竅（耳目鼻口及下二竅）與四關（手足）。", "動之死地": "動輒走向死地。", "生生之厚": "求生之心太重、奉養太厚。", "攝生": "攝衛、養護生命。", "善攝生者": "善於攝衛、養護生命的人。", "兕虎": "兕，獨角野牛；虎，猛獸。喻外害。", "甲兵": "鎧甲與兵器。", "投其角": "用角牴觸。", "措其爪": "安放爪子，指施展爪牙。", "容其刃": "容納刀刃，指兵刃加身。", "無死地": "沒有可以致死的地方。", "三毒": "成玄英以兕喻癡、虎喻嗔、兵刃喻貪，合為三毒。", "太上真人": "吳澄謂九類之外其一，不認生為己有、無可死之質者。", "重言": "呂惠卿引莊周語，謂借重前人之言以取信。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "王弼本無章題。河上公題「貴生第五十」；《玄德纂疏》卷十四、蘇轍題「出生入死章第五十」；吳澄以此章自為其第四十二章；魏源以此章為其第四十三章；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》、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「贵生第五十」；《玄德纂疏》卷十四、苏辙题「出生入死章第五十」；吴澄以此章自为其第四十二章；魏源以此章为其第四十三章；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》、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": "s001", "headword": "底本與分句", "text": "王弼道藏本正文作「出生入死。生之徒十有三，死之徒十有三，人之生動之死地十有三。夫何故？以其生生之厚。蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵。兕無所投其角，虎無所措其爪，兵無所容其刃。夫何故？以其無死地」，無「亦」字；河上公四部叢刊本、呂惠卿、蘇轍、魏源正文亦無「亦」；陸希聲、吳澄、憨山、王夫之及魏源所引河上本作「亦十有三」。本站從王弼道藏本，分九句。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼道藏本正文作「出生入死。生之徒十有三，死之徒十有三，人之生动之死地十有三。夫何故？以其生生之厚。盖闻善摄生者，陆行不遇兕虎，入军不被甲兵。兕无所投其角，虎无所措其爪，兵无所容其刃。夫何故？以其无死地」，无「亦」字；河上公四部丛刊本、吕惠卿、苏辙、魏源正文亦无「亦」；陆希声、吴澄、憨山、王夫之及魏源所引河上本作「亦十有三」。本站从王弼道藏本，分九句。", "headwordSimp": "底本与分句", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k002" }, { "sentenceId": "s003", "headword": "「亦十有三」及韓非、傅奕本", "text": "魏源云：第三句韓非、傅奕皆作「民之生，生而動，動皆之死地」，河上本作「亦十有三」；王弼道藏本作「人之生，動之死地，十有三」，無「亦」；陸希聲、吳澄、憨山、王夫之有「亦」，憨山並有「者」字。本站從王弼道藏本。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、陸希聲《道德經傳》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "魏源云：第三句韩非、傅奕皆作「民之生，生而动，动皆之死地」，河上本作「亦十有三」；王弼道藏本作「人之生，动之死地，十有三」，无「亦」；陆希声、吴澄、憨山、王夫之有「亦」，憨山并有「者」字。本站从王弼道藏本。", "headwordSimp": "「亦十有三」及韩非、傅奕本", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、陆希声《道德经传》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k003" }, { "sentenceId": "s005", "headword": "「厚」下「也」字", "text": "魏源云傅奕「厚」下有「也」字；王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山無「也」。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": "魏源云傅奕「厚」下有「也」字；王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山无「也」。本站从王弼本。", "headwordSimp": "「厚」下「也」字", "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": "s006", "headword": "入軍不被甲兵", "text": "河上公、吳澄、憨山作「入軍不避甲兵」；王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、魏源作「入軍不被甲兵」；魏源云「被」或作「避」。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": "河上公、吴澄、憨山作「入军不避甲兵」；王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、魏源作「入军不被甲兵」；魏源云「被」或作「避」。本站从王弼本。", "headwordSimp": "入军不被甲兵", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k005" }, { "sentenceId": "s007", "headword": "兕無所投其角，虎無所措其爪，兵無所容其刃", "text": "河上公作「兕無投其角，虎無所措爪，兵無所容其刃」；王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山作「兕無所投其角，虎無所措其爪，兵無所容其刃」；王夫之作「虎無所用其爪」。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》、王夫之《老子衍》", "textSimp": "河上公作「兕无投其角，虎无所措爪，兵无所容其刃」；王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山作「兕无所投其角，虎无所措其爪，兵无所容其刃」；王夫之作「虎无所用其爪」。本站从王弼本。", "headwordSimp": "兕无所投其角，虎无所措其爪，兵无所容其刃", "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》、王夫之《老子衍》", "id": "k006" }, { "sentenceId": "s009", "headword": "以其無死地", "text": "魏源云傅奕「夫何故」下亦有「也」字、「無死地」下有「焉」字；王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山無「焉」。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": "魏源云傅奕「夫何故」下亦有「也」字、「无死地」下有「焉」字；王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山无「焉」。本站从王弼本。", "headwordSimp": "以其无死地", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k007" }, { "sentenceId": "s001", "headword": "出處與注數", "text": "河上公、成玄英、唐玄宗御注御疏、李榮、嚴遵輯文據《玄德纂疏》卷十四所引；河上公並據四部叢刊本；王弼、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。河上公九條、王弼四條、成玄英十條、唐玄宗御注御疏十七條、嚴遵二條、李榮七條、陸希聲六條、呂惠卿五條、蘇轍五條、吳澄五條、憨山六條、魏源三條、王夫之一條。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》、嚴遵《道德真經指歸》（以上據《玄德纂疏》卷十四所引）、王弼《老子道德經注》、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》、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、严遵辑文据《玄德纂疏》卷十四所引；河上公并据四部丛刊本；王弼、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。河上公九条、王弼四条、成玄英十条、唐玄宗御注御疏十七条、严遵二条、李荣七条、陆希声六条、吕惠卿五条、苏辙五条、吴澄五条、憨山六条、魏源三条、王夫之一条。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》、严遵《道德真经指归》（以上据《玄德纂疏》卷十四所引）、王弼《老子道德经注》、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》、俞樾《诸子平议·老子平议》", "id": "k008" } ], "glossarySimp": { "贵生": "河上公本章章题。", "出生入死章": "《玄德纂疏》、苏辙本章章题。", "出生入死": "出于生，入于死；指生死流转。", "生之徒": "求生的一类，指善于养生而得其理者。", "死之徒": "趋死的一类，指纵欲戕生者。", "十有三": "十分中有三分；一说指九窍四关十三处。", "九窍四关": "河上公、成玄英、李荣解「十有三」之目：九窍（耳目鼻口及下二窍）与四关（手足）。", "动之死地": "动辄走向死地。", "生生之厚": "求生之心太重、奉养太厚。", "摄生": "摄卫、养护生命。", "善摄生者": "善于摄卫、养护生命的人。", "兕虎": "兕，独角野牛；虎，猛兽。喻外害。", "甲兵": "铠甲与兵器。", "投其角": "用角抵触。", "措其爪": "安放爪子，指施展爪牙。", "容其刃": "容纳刀刃，指兵刃加身。", "无死地": "没有可以致死的地方。", "三毒": "成玄英以兕喻痴、虎喻嗔、兵刃喻贪，合为三毒。", "太上真人": "吴澄谓九类之外其一，不认生为己有、无可死之质者。", "重言": "吕惠卿引庄周语，谓借重前人之言以取信。" }, "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": "出生入死", "headwordSimp": "出生入死", "pinyin": "chū shēng rù sǐ", "gloss": "出於生，入於死；指生死流轉。", "glossSimp": "出于生，入于死；指生死流转。", "general": "河上公謂情欲出於五内、入於胸臆；王弼謂出生地、入死地；成玄英謂超凌三界、沈淪三塗；唐玄宗謂了悟則出生、迷執則入死；憨山謂死出於生。", "generalSimp": "河上公谓情欲出于五内、入于胸臆；王弼谓出生地、入死地；成玄英谓超凌三界、沈沦三涂；唐玄宗谓了悟则出生、迷执则入死；憨山谓死出于生。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c003", "c004", "c005", "c011" ], "refsSimp": [ "c001", "c002", "c003", "c004", "c005", "c011" ], "forms": [ { "form": "出生入死", "formSimp": "出生入死", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s002", "headword": "生之徒", "headwordSimp": "生之徒", "pinyin": "shēng zhī tú", "gloss": "求生的一類，指善於養生而得其理者。", "glossSimp": "求生的一类，指善于养生而得其理者。", "general": "河上公謂生死之類各有十三，九竅四關；王弼謂全生之極十分有三；唐玄宗謂當生安生、得生理；吳澄謂不以憂思嗜欲損壽者。", "generalSimp": "河上公谓生死之类各有十三，九窍四关；王弼谓全生之极十分有三；唐玄宗谓当生安生、得生理；吴澄谓不以忧思嗜欲损寿者。", "variants": [], "variantsSimp": [], "refs": [ "c013", "c014", "c016", "c023" ], "refsSimp": [ "c013", "c014", "c016", "c023" ], "forms": [ { "form": "生之徒", "formSimp": "生之徒", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "死之徒", "headwordSimp": "死之徒", "pinyin": "sǐ zhī tú", "gloss": "趨死的一類，指縱欲戕生者。", "glossSimp": "趋死的一类，指纵欲戕生者。", "general": "河上公謂其死也反是；蘇轍謂聲色臭味以自戕賊者；吳澄謂逸貴内傷、勞賤外傷、粗悍不終正命者。", "generalSimp": "河上公谓其死也反是；苏辙谓声色臭味以自戕贼者；吴澄谓逸贵内伤、劳贱外伤、粗悍不终正命者。", "variants": [], "variantsSimp": [], "refs": [ "c013", "c022", "c023" ], "refsSimp": [ "c013", "c022", "c023" ], "forms": [ { "form": "死之徒", "formSimp": "死之徒", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "十有三", "headwordSimp": "十有三", "pinyin": "shí yǒu sān", "gloss": "十分中有三分；一說指九竅四關十三處。", "glossSimp": "十分中有三分；一说指九窍四关十三处。", "general": "王弼謂十分有三分；河上公、成玄英、李榮謂九竅四關；嚴遵以十三事為說；蘇轍謂生死之道九、不生不死之道一。", "generalSimp": "王弼谓十分有三分；河上公、成玄英、李荣谓九窍四关；严遵以十三事为说；苏辙谓生死之道九、不生不死之道一。", "variants": [], "variantsSimp": [], "refs": [ "c013", "c014", "c015", "c018", "c019", "c022" ], "refsSimp": [ "c013", "c014", "c015", "c018", "c019", "c022" ], "forms": [ { "form": "十有三", "formSimp": "十有三", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "動之死地", "headwordSimp": "动之死地", "pinyin": "dòng zhī sǐ dì", "gloss": "動輒走向死地。", "glossSimp": "动辄走向死地。", "general": "河上公謂求生動作反之；王弼謂民生生之厚、更之無生之地；唐玄宗謂徇生太厚、以養傷生；呂惠卿謂不得其道而動之死地。", "generalSimp": "河上公谓求生动作反之；王弼谓民生生之厚、更之无生之地；唐玄宗谓徇生太厚、以养伤生；吕惠卿谓不得其道而动之死地。", "variants": [], "variantsSimp": [], "refs": [ "c026", "c027", "c029", "c035" ], "refsSimp": [ "c026", "c027", "c029", "c035" ], "forms": [ { "form": "動之死地", "formSimp": "动之死地", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s005", "headword": "生生之厚", "headwordSimp": "生生之厚", "pinyin": "shēng shēng zhī hòu", "gloss": "求生之心太重、奉養太厚。", "glossSimp": "求生之心太重、奉养太厚。", "general": "河上公謂求生活之事太厚、違道忤天；成玄英謂執生為有、營生過當；唐玄宗謂耽滯有為、厚自奉養；吳澄謂求生之心太重而不順自然。", "generalSimp": "河上公谓求生活之事太厚、违道忤天；成玄英谓执生为有、营生过当；唐玄宗谓耽滞有为、厚自奉养；吴澄谓求生之心太重而不顺自然。", "variants": [], "variantsSimp": [], "refs": [ "c037", "c044", "c045", "c046" ], "refsSimp": [ "c037", "c044", "c045", "c046" ], "forms": [ { "form": "生生之厚", "formSimp": "生生之厚", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s006", "headword": "善攝生者", "headwordSimp": "善摄生者", "pinyin": "shàn shè shēng zhě", "gloss": "善於攝衛、養護生命的人。", "glossSimp": "善于摄卫、养护生命的人。", "general": "河上公謂攝，養也；王弼謂無以生為生、故無死地；成玄英謂攝衛養生、忘淡虚夷；唐玄宗謂妙觀生本、於生忘生。", "generalSimp": "河上公谓摄，养也；王弼谓无以生为生、故无死地；成玄英谓摄卫养生、忘淡虚夷；唐玄宗谓妙观生本、于生忘生。", "variants": [], "variantsSimp": [], "refs": [ "c049", "c050", "c051", "c054" ], "refsSimp": [ "c049", "c050", "c051", "c054" ], "forms": [ { "form": "善攝生者", "formSimp": "善摄生者", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s006", "headword": "兕虎", "headwordSimp": "兕虎", "pinyin": "sì hǔ", "gloss": "兕，獨角野牛；虎，猛獸。喻外害。", "glossSimp": "兕，独角野牛；虎，猛兽。喻外害。", "general": "成玄英謂兕喻癡、虎喻嗔；唐玄宗引《山海經》《爾雅》說兕形；河上公謂自然遠避。", "generalSimp": "成玄英谓兕喻痴、虎喻嗔；唐玄宗引《山海经》《尔雅》说兕形；河上公谓自然远避。", "variants": [], "variantsSimp": [], "refs": [ "c049", "c052", "c055", "c064" ], "refsSimp": [ "c049", "c052", "c055", "c064" ], "forms": [ { "form": "兕虎", "formSimp": "兕虎", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s006", "headword": "甲兵", "headwordSimp": "甲兵", "pinyin": "jiǎ bīng", "gloss": "鎧甲與兵器。", "glossSimp": "铠甲与兵器。", "general": "河上公謂不好戰以殺人；成玄英謂兵刃喻貪；唐玄宗謂不求害物則物無害心。", "generalSimp": "河上公谓不好战以杀人；成玄英谓兵刃喻贪；唐玄宗谓不求害物则物无害心。", "variants": [], "variantsSimp": [], "refs": [ "c049", "c053", "c064" ], "refsSimp": [ "c049", "c053", "c064" ], "forms": [ { "form": "甲兵", "formSimp": "甲兵", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s007", "headword": "投其角", "headwordSimp": "投其角", "pinyin": "tóu qí jiǎo", "gloss": "用角牴觸。", "glossSimp": "用角抵触。", "general": "河上公謂虎兕無由傷；成玄英謂兕遇物即觸，喻癡；唐玄宗謂彼無容措之處；陸希聲謂我無心害物故無所投其角。", "generalSimp": "河上公谓虎兕无由伤；成玄英谓兕遇物即触，喻痴；唐玄宗谓彼无容措之处；陆希声谓我无心害物故无所投其角。", "variants": [], "variantsSimp": [], "refs": [ "c062", "c063", "c064", "c066" ], "refsSimp": [ "c062", "c063", "c064", "c066" ], "forms": [ { "form": "投其角", "formSimp": "投其角", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s007", "headword": "措其爪", "headwordSimp": "措其爪", "pinyin": "cuò qí zhǎo", "gloss": "安放爪子，指施展爪牙。", "glossSimp": "安放爪子，指施展爪牙。", "general": "王弼謂虎兕無所措其爪角；陸希聲謂我無心害物故無所投其爪角；吳澄謂不逃避而彼自馴狎。", "generalSimp": "王弼谓虎兕无所措其爪角；陆希声谓我无心害物故无所投其爪角；吴澄谓不逃避而彼自驯狎。", "variants": [], "variantsSimp": [], "refs": [ "c050", "c059", "c066" ], "refsSimp": [ "c050", "c059", "c066" ], "forms": [ { "form": "措其爪", "formSimp": "措其爪", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s007", "headword": "容其刃", "headwordSimp": "容其刃", "pinyin": "róng qí rèn", "gloss": "容納刀刃，指兵刃加身。", "glossSimp": "容纳刀刃，指兵刃加身。", "general": "王弼謂兵戈無所容其鋒刃；成玄英謂兵刃喻貪；唐玄宗謂忘情於物則無傷害。", "generalSimp": "王弼谓兵戈无所容其锋刃；成玄英谓兵刃喻贪；唐玄宗谓忘情于物则无伤害。", "variants": [], "variantsSimp": [], "refs": [ "c050", "c062", "c064" ], "refsSimp": [ "c050", "c062", "c064" ], "forms": [ { "form": "容其刃", "formSimp": "容其刃", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s009", "headword": "無死地", "headwordSimp": "无死地", "pinyin": "wú sǐ dì", "gloss": "沒有可以致死的地方。", "glossSimp": "没有可以致死的地方。", "general": "王弼謂善攝生者無以生為生、故無死地；唐玄宗謂順化無私、不以死為死；蘇轍謂至人常在不生不死中；吳澄謂無可死之質。", "generalSimp": "王弼谓善摄生者无以生为生、故无死地；唐玄宗谓顺化无私、不以死为死；苏辙谓至人常在不生不死中；吴澄谓无可死之质。", "variants": [], "variantsSimp": [], "refs": [ "c050", "c068", "c073", "c076", "c077" ], "refsSimp": [ "c050", "c068", "c073", "c076", "c077" ], "forms": [ { "form": "無死地", "formSimp": "无死地", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 14, "id": "g001", "noteId": "", "sentenceId": "", "headword": "貴生", "headwordSimp": "贵生", "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": "貴生", "formSimp": "贵生", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 15, "id": "g002", "noteId": "", "sentenceId": "", "headword": "出生入死章", "headwordSimp": "出生入死章", "pinyin": "", "gloss": "《玄德纂疏》、蘇轍本章章題。", "glossSimp": "《玄德纂疏》、苏辙本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "出生入死章", "formSimp": "出生入死章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 16, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "出生入死", "headwordSimp": "出生入死", "pinyin": "", "gloss": "出於生，入於死；指生死流轉。", "glossSimp": "出于生，入于死；指生死流转。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "出生入死", "formSimp": "出生入死", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 17, "id": "g004", "noteId": "", "sentenceId": "s002", "headword": "生之徒", "headwordSimp": "生之徒", "pinyin": "", "gloss": "求生的一類，指善於養生而得其理者。", "glossSimp": "求生的一类，指善于养生而得其理者。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "生之徒", "formSimp": "生之徒", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 18, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "死之徒", "headwordSimp": "死之徒", "pinyin": "", "gloss": "趨死的一類，指縱欲戕生者。", "glossSimp": "趋死的一类，指纵欲戕生者。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "死之徒", "formSimp": "死之徒", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 19, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "十有三", "headwordSimp": "十有三", "pinyin": "", "gloss": "十分中有三分；一說指九竅四關十三處。", "glossSimp": "十分中有三分；一说指九窍四关十三处。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "十有三", "formSimp": "十有三", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 20, "id": "g007", "noteId": "", "sentenceId": "", "headword": "九竅四關", "headwordSimp": "九窍四关", "pinyin": "", "gloss": "河上公、成玄英、李榮解「十有三」之目：九竅（耳目鼻口及下二竅）與四關（手足）。", "glossSimp": "河上公、成玄英、李荣解「十有三」之目：九窍（耳目鼻口及下二窍）与四关（手足）。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "九竅四關", "formSimp": "九窍四关", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 21, "id": "g008", "noteId": "", "sentenceId": "s003", "headword": "動之死地", "headwordSimp": "动之死地", "pinyin": "", "gloss": "動輒走向死地。", "glossSimp": "动辄走向死地。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "動之死地", "formSimp": "动之死地", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 22, "id": "g009", "noteId": "", "sentenceId": "s005", "headword": "生生之厚", "headwordSimp": "生生之厚", "pinyin": "", "gloss": "求生之心太重、奉養太厚。", "glossSimp": "求生之心太重、奉养太厚。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "生生之厚", "formSimp": "生生之厚", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 23, "id": "g010", "noteId": "", "sentenceId": "s006", "headword": "攝生", "headwordSimp": "摄生", "pinyin": "", "gloss": "攝衛、養護生命。", "glossSimp": "摄卫、养护生命。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "攝生", "formSimp": "摄生", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 24, "id": "g011", "noteId": "", "sentenceId": "s006", "headword": "善攝生者", "headwordSimp": "善摄生者", "pinyin": "", "gloss": "善於攝衛、養護生命的人。", "glossSimp": "善于摄卫、养护生命的人。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善攝生者", "formSimp": "善摄生者", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 25, "id": "g012", "noteId": "", "sentenceId": "s006", "headword": "兕虎", "headwordSimp": "兕虎", "pinyin": "", "gloss": "兕，獨角野牛；虎，猛獸。喻外害。", "glossSimp": "兕，独角野牛；虎，猛兽。喻外害。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "兕虎", "formSimp": "兕虎", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 26, "id": "g013", "noteId": "", "sentenceId": "s006", "headword": "甲兵", "headwordSimp": "甲兵", "pinyin": "", "gloss": "鎧甲與兵器。", "glossSimp": "铠甲与兵器。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "甲兵", "formSimp": "甲兵", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 27, "id": "g014", "noteId": "", "sentenceId": "s007", "headword": "投其角", "headwordSimp": "投其角", "pinyin": "", "gloss": "用角牴觸。", "glossSimp": "用角抵触。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "投其角", "formSimp": "投其角", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 28, "id": "g015", "noteId": "", "sentenceId": "s007", "headword": "措其爪", "headwordSimp": "措其爪", "pinyin": "", "gloss": "安放爪子，指施展爪牙。", "glossSimp": "安放爪子，指施展爪牙。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "措其爪", "formSimp": "措其爪", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 29, "id": "g016", "noteId": "", "sentenceId": "s007", "headword": "容其刃", "headwordSimp": "容其刃", "pinyin": "", "gloss": "容納刀刃，指兵刃加身。", "glossSimp": "容纳刀刃，指兵刃加身。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "容其刃", "formSimp": "容其刃", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 30, "id": "g017", "noteId": "", "sentenceId": "s009", "headword": "無死地", "headwordSimp": "无死地", "pinyin": "", "gloss": "沒有可以致死的地方。", "glossSimp": "没有可以致死的地方。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無死地", "formSimp": "无死地", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 31, "id": "g018", "noteId": "", "sentenceId": "", "headword": "三毒", "headwordSimp": "三毒", "pinyin": "", "gloss": "成玄英以兕喻癡、虎喻嗔、兵刃喻貪，合為三毒。", "glossSimp": "成玄英以兕喻痴、虎喻嗔、兵刃喻贪，合为三毒。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "三毒", "formSimp": "三毒", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 32, "id": "g019", "noteId": "", "sentenceId": "", "headword": "太上真人", "headwordSimp": "太上真人", "pinyin": "", "gloss": "吳澄謂九類之外其一，不認生為己有、無可死之質者。", "glossSimp": "吴澄谓九类之外其一，不认生为己有、无可死之质者。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "太上真人", "formSimp": "太上真人", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 33, "id": "g020", "noteId": "", "sentenceId": "", "headword": "重言", "headwordSimp": "重言", "pinyin": "", "gloss": "呂惠卿引莊周語，謂借重前人之言以取信。", "glossSimp": "吕惠卿引庄周语，谓借重前人之言以取信。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "重言", "formSimp": "重言", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第五十章九句的十三家對照，為德經第十三章。河上公此章據四部叢刊本，參校《玄德纂疏》卷十四所引；成玄英、唐玄宗御注御疏、李榮、嚴遵據《玄德纂疏》卷十四所引；王弼、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。河上公題「貴生」，蘇轍題「出生入死章」，吳澄以此章為其第四十二章，魏源以此章為其第四十三章。出生入死，有情欲、迷悟、性體、生死流轉諸解；十有三，有九竅四關、十三事、十類三人諸說；動之死地與生生之厚，有奉養、作為、心執之別；善攝生與無死地，有攝養、無身、無心、順化之異。", "concepts": [ { "id": "chu-sheng-ru-si", "name": "出生入死", "nameTrad": "出生入死", "question": "「出生入死」是描述生死流轉，還是另有修行上的解脫義？", "questionTrad": "「出生入死」是描述生死流轉，還是另有修行上的解脫義？", "intro": "河上公以出生為情欲出於五内、魂定魄靜，入死為情欲入於胸臆、精神勞惑。王弼以出生地、入死地。成玄英以出生者超凌三界、出離死生，入死者沈淪三塗、没溺生死。唐玄宗御注以了悟則出生、迷執則入死；御疏以不厚其生為出生、動之於死為入死。李榮以從幽至顯為出生、自有歸無為入死。陸希聲以生必有死為理之常。呂惠卿以生者死之徒、死者生之始，生死相為出入。蘇轍以性無生死，出則為生、入則為死。吳澄以出謂自無而見於有、入謂自有而歸於無，引莊子「萬物皆出於機，皆入於機」。憨山以聖人澹然無欲、忘形之至，善得無生之理，出生入死謂死出於生。王夫之以有死地、無生地，無地為生、有地為死。嚴遵此章無輯文，魏源無說。諸家或就情欲、或就迷悟、或就性體立說，大旨皆以生死相為出入，而善攝生者能超其外。", "introTrad": "河上公以出生為情欲出於五内、魂定魄靜，入死為情欲入於胸臆、精神勞惑。王弼以出生地、入死地。成玄英以出生者超凌三界、出離死生，入死者沈淪三塗、没溺生死。唐玄宗御注以了悟則出生、迷執則入死；御疏以不厚其生為出生、動之於死為入死。李榮以從幽至顯為出生、自有歸無為入死。陸希聲以生必有死為理之常。呂惠卿以生者死之徒、死者生之始，生死相為出入。蘇轍以性無生死，出則為生、入則為死。吳澄以出謂自無而見於有、入謂自有而歸於無，引莊子「萬物皆出於機，皆入於機」。憨山以聖人澹然無欲、忘形之至，善得無生之理，出生入死謂死出於生。王夫之以有死地、無生地，無地為生、有地為死。嚴遵此章無輯文，魏源無說。諸家或就情欲、或就迷悟、或就性體立說，大旨皆以生死相為出入，而善攝生者能超其外。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "情欲出於五内、魂定魄靜為出生；入於胸臆、精神勞惑為入死。", "thesisTrad": "情欲出於五内、魂定魄靜為出生；入於胸臆、精神勞惑為入死。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "情欲出于五内、魂定魄静为出生；入于胸臆、精神劳惑为入死。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "出生地，入死地。", "thesisTrad": "出生地，入死地。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "出生地，入死地。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "超凌三界、出離死生為出生；沈淪三塗、没溺生死為入死。", "thesisTrad": "超凌三界、出離死生為出生；沈淪三塗、没溺生死為入死。", "noteIds": [ "c003" ], "workTypeSimp": "疏", "thesisSimp": "超凌三界、出离死生为出生；沈沦三涂、没溺生死为入死。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "了悟則出生，迷執則入死；不厚其生為出生，動之於死為入死。", "thesisTrad": "了悟則出生，迷執則入死；不厚其生為出生，動之於死為入死。", "noteIds": [ "c004", "c005" ], "workTypeSimp": "御注", "thesisSimp": "了悟则出生，迷执则入死；不厚其生为出生，动之于死为入死。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "從幽至顯名曰出生，自有歸無稱之入死。", "thesisTrad": "從幽至顯名曰出生，自有歸無稱之入死。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "从幽至显名曰出生，自有归无称之入死。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "生必有死，理之常也。", "thesisTrad": "生必有死，理之常也。", "noteIds": [ "c007" ], "workTypeSimp": "传", "thesisSimp": "生必有死，理之常也。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "生者死之徒，死者生之始，生死相為出入。", "thesisTrad": "生者死之徒，死者生之始，生死相為出入。", "noteIds": [ "c008" ], "workTypeSimp": "传", "thesisSimp": "生者死之徒，死者生之始，生死相为出入。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "性無生死，出則為生，入則為死。", "thesisTrad": "性無生死，出則為生，入則為死。", "noteIds": [ "c009" ], "workTypeSimp": "解", "thesisSimp": "性无生死，出则为生，入则为死。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "出謂自無而見於有，入謂自有而歸於無；引莊子「萬物皆出於機，皆入於機」。", "thesisTrad": "出謂自無而見於有，入謂自有而歸於無；引莊子「萬物皆出於機，皆入於機」。", "noteIds": [ "c010" ], "workTypeSimp": "注", "thesisSimp": "出谓自无而见于有，入谓自有而归于无；引庄子「万物皆出于机，皆入于机」。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人澹然無欲、忘形之至，善得無生之理；出生入死謂死出於生。", "thesisTrad": "聖人澹然無欲、忘形之至，善得無生之理；出生入死謂死出於生。", "noteIds": [ "c011" ], "workTypeSimp": "解", "thesisSimp": "圣人澹然无欲、忘形之至，善得无生之理；出生入死谓死出于生。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "有死地，無生地；無地為生，有地為死。", "thesisTrad": "有死地，無生地；無地為生，有地為死。", "noteIds": [ "c012" ], "workTypeSimp": "衍", "thesisSimp": "有死地，无生地；无地为生，有地为死。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以情欲出五内、入胸臆，分釋出生與入死。", "textTrad": "河上公以情欲出五内、入胸臆，分釋出生與入死。", "relationSimp": "立论", "textSimp": "河上公以情欲出五内、入胸臆，分释出生与入死。" }, { "noteId": "c002", "relation": "注", "relationTrad": "注", "text": "王弼以「出生地，入死地」四字點出章旨。", "textTrad": "王弼以「出生地，入死地」四字點出章旨。", "relationSimp": "注", "textSimp": "王弼以「出生地，入死地」四字点出章旨。" }, { "noteId": "c003", "relation": "疏", "relationTrad": "疏", "text": "成玄英以三界、三塗分出生入死，兼存有無二解。", "textTrad": "成玄英以三界、三塗分出生入死，兼存有無二解。", "relationSimp": "疏", "textSimp": "成玄英以三界、三涂分出生入死，兼存有无二解。" }, { "noteId": "c004", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以了悟、迷執分出生入死。", "textTrad": "唐玄宗御注以了悟、迷執分出生入死。", "relationSimp": "御注", "textSimp": "唐玄宗御注以了悟、迷执分出生入死。" }, { "noteId": "c005", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以不厚其生、動之於死申明御注。", "textTrad": "御疏以不厚其生、動之於死申明御注。", "relationSimp": "御疏", "textSimp": "御疏以不厚其生、动之于死申明御注。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "李榮以幽顯、有無說生死出入。", "textTrad": "李榮以幽顯、有無說生死出入。", "relationSimp": "注", "textSimp": "李荣以幽显、有无说生死出入。" }, { "noteId": "c007", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以生死為理之常，立全章之基。", "textTrad": "陸希聲以生死為理之常，立全章之基。", "relationSimp": "传", "textSimp": "陆希声以生死为理之常，立全章之基。" }, { "noteId": "c008", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以生死互為始終，說相為出入。", "textTrad": "呂惠卿以生死互為始終，說相為出入。", "relationSimp": "传", "textSimp": "吕惠卿以生死互为始终，说相为出入。" }, { "noteId": "c009", "relation": "解", "relationTrad": "解", "text": "蘇轍以性無生死，指出生入死只是性之出與入。", "textTrad": "蘇轍以性無生死，指出生入死只是性之出與入。", "relationSimp": "解", "textSimp": "苏辙以性无生死，指出生入死只是性之出与入。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "吳澄以有無、出入解，並引莊子三語為證。", "textTrad": "吳澄以有無、出入解，並引莊子三語為證。", "relationSimp": "注", "textSimp": "吴澄以有无、出入解，并引庄子三语为证。" }, { "noteId": "c011", "relation": "解", "relationTrad": "解", "text": "憨山以無生之理、忘形無欲，轉出修行義。", "textTrad": "憨山以無生之理、忘形無欲，轉出修行義。", "relationSimp": "解", "textSimp": "憨山以无生之理、忘形无欲，转出修行义。" }, { "noteId": "c012", "relation": "衍", "relationTrad": "衍", "text": "王夫之以有地無地、生地死地，總衍全章。", "textTrad": "王夫之以有地無地、生地死地，總衍全章。", "relationSimp": "衍", "textSimp": "王夫之以有地无地、生地死地，总衍全章。" } ], "nameSimp": "出生入死", "questionSimp": "「出生入死」是描述生死流转，还是另有修行上的解脱义？", "introSimp": "河上公以出生为情欲出于五内、魂定魄静，入死为情欲入于胸臆、精神劳惑。王弼以出生地、入死地。成玄英以出生者超凌三界、出离死生，入死者沈沦三涂、没溺生死。唐玄宗御注以了悟则出生、迷执则入死；御疏以不厚其生为出生、动之于死为入死。李荣以从幽至显为出生、自有归无为入死。陆希声以生必有死为理之常。吕惠卿以生者死之徒、死者生之始，生死相为出入。苏辙以性无生死，出则为生、入则为死。吴澄以出谓自无而见于有、入谓自有而归于无，引庄子「万物皆出于机，皆入于机」。憨山以圣人澹然无欲、忘形之至，善得无生之理，出生入死谓死出于生。王夫之以有死地、无生地，无地为生、有地为死。严遵此章无辑文，魏源无说。诸家或就情欲、或就迷悟、或就性体立说，大旨皆以生死相为出入，而善摄生者能超其外。" }, { "id": "sheng-zhi-tu-shi-you-san", "name": "生之徒十有三，死之徒十有三", "nameTrad": "生之徒十有三，死之徒十有三", "question": "「十有三」是十人中有三人，還是九竅四關十三處？", "questionTrad": "「十有三」是十人中有三人，還是九竅四關十三處？", "intro": "河上公以生死之類各有十三，謂九竅四關，生則目不妄視、耳不妄聽、鼻不妄香臭、口不妄言味、手不妄持、足不妄行、精不妄施，死則反是。王弼以十有三猶云十分有三分，全生之極、全死之極各十分有三。成玄英以徒為類，十三謂四關九竅，出三界則生之徒、入六道則死之類。唐玄宗御注以當生安生得生理、處死順死得死理，十中有三；御疏以順理者少、逆理者多。嚴遵輯文以虛無、清凈、微、寡、柔弱、卑、損、時、和、嗇為十三事，治身與天地長久、治國則國祚長延。李榮以九竅四關十三，絕欲則為生之類、放蕩則為死之徒。陸希聲以知生有常理、不違理以存生者十有三，知死亦常理、不違理以避死者亦十有三。呂惠卿以由生得生非幸生、由死得死非不幸而死。蘇轍以用物取精以自滋養者生之徒、聲色臭味以自戕賊者死之徒，生死之道九而不生不死之道一。吳澄以十為上中下三等之人，不以憂思嗜欲損壽、能遠刑誅兵爭壓溺者生之徒，逸貴内傷、勞賤外傷、麤悍不終正命者死之徒，各於十類中有其三。憨山以生之徒養形壽考、死之徒汨欲忘形、動之死地者嗜欲戕生。魏源以徒為類，生之徒、死之徒猶云取生之道、取死之道，動之死地總數十有九。諸家或就九竅四關、或就十三事、或就十類三人立說，大旨皆以生死各有其類，而全生者少。", "introTrad": "河上公以生死之類各有十三，謂九竅四關，生則目不妄視、耳不妄聽、鼻不妄香臭、口不妄言味、手不妄持、足不妄行、精不妄施，死則反是。王弼以十有三猶云十分有三分，全生之極、全死之極各十分有三。成玄英以徒為類，十三謂四關九竅，出三界則生之徒、入六道則死之類。唐玄宗御注以當生安生得生理、處死順死得死理，十中有三；御疏以順理者少、逆理者多。嚴遵輯文以虛無、清凈、微、寡、柔弱、卑、損、時、和、嗇為十三事，治身與天地長久、治國則國祚長延。李榮以九竅四關十三，絕欲則為生之類、放蕩則為死之徒。陸希聲以知生有常理、不違理以存生者十有三，知死亦常理、不違理以避死者亦十有三。呂惠卿以由生得生非幸生、由死得死非不幸而死。蘇轍以用物取精以自滋養者生之徒、聲色臭味以自戕賊者死之徒，生死之道九而不生不死之道一。吳澄以十為上中下三等之人，不以憂思嗜欲損壽、能遠刑誅兵爭壓溺者生之徒，逸貴内傷、勞賤外傷、麤悍不終正命者死之徒，各於十類中有其三。憨山以生之徒養形壽考、死之徒汨欲忘形、動之死地者嗜欲戕生。魏源以徒為類，生之徒、死之徒猶云取生之道、取死之道，動之死地總數十有九。諸家或就九竅四關、或就十三事、或就十類三人立說，大旨皆以生死各有其類，而全生者少。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "生死之類各有十三，謂九竅四關；生則諸根不妄，死則反是。", "thesisTrad": "生死之類各有十三，謂九竅四關；生則諸根不妄，死則反是。", "noteIds": [ "c013" ], "workTypeSimp": "注", "thesisSimp": "生死之类各有十三，谓九窍四关；生则诸根不妄，死则反是。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "十有三猶云十分有三分；全生之極、全死之極各十分有三。", "thesisTrad": "十有三猶云十分有三分；全生之極、全死之極各十分有三。", "noteIds": [ "c014" ], "workTypeSimp": "注", "thesisSimp": "十有三犹云十分有三分；全生之极、全死之极各十分有三。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "徒為類，十三謂四關九竅；出三界則生之徒，入六道則死之類。", "thesisTrad": "徒為類，十三謂四關九竅；出三界則生之徒，入六道則死之類。", "noteIds": [ "c015" ], "workTypeSimp": "疏", "thesisSimp": "徒为类，十三谓四关九窍；出三界则生之徒，入六道则死之类。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "當生安生得生理，處死順死得死理，十中有三；順理者少、逆理者多。", "thesisTrad": "當生安生得生理，處死順死得死理，十中有三；順理者少、逆理者多。", "noteIds": [ "c016", "c017" ], "workTypeSimp": "御注", "thesisSimp": "当生安生得生理，处死顺死得死理，十中有三；顺理者少、逆理者多。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "虛無、清凈、微、寡、柔弱、卑、損、時、和、嗇為十三事，治身與天地長久。", "thesisTrad": "虛無、清凈、微、寡、柔弱、卑、損、時、和、嗇為十三事，治身與天地長久。", "noteIds": [ "c018" ], "workTypeSimp": "辑文", "thesisSimp": "虚无、清净、微、寡、柔弱、卑、损、时、和、啬为十三事，治身与天地长久。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "九竅四關十三；絕欲則為生之類，放蕩則為死之徒。", "thesisTrad": "九竅四關十三；絕欲則為生之類，放蕩則為死之徒。", "noteIds": [ "c019" ], "workTypeSimp": "注", "thesisSimp": "九窍四关十三；绝欲则为生之类，放荡则为死之徒。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "知生有常理、不違理以存生者十有三；知死亦常理、不違理以避死者亦十有三。", "thesisTrad": "知生有常理、不違理以存生者十有三；知死亦常理、不違理以避死者亦十有三。", "noteIds": [ "c020" ], "workTypeSimp": "传", "thesisSimp": "知生有常理、不违理以存生者十有三；知死亦常理、不违理以避死者亦十有三。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "由生得生非幸生，由死得死非不幸而死。", "thesisTrad": "由生得生非幸生，由死得死非不幸而死。", "noteIds": [ "c021" ], "workTypeSimp": "传", "thesisSimp": "由生得生非幸生，由死得死非不幸而死。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "用物取精以自滋養者生之徒，聲色臭味以自戕賊者死之徒；生死之道九，不生不死之道一。", "thesisTrad": "用物取精以自滋養者生之徒，聲色臭味以自戕賊者死之徒；生死之道九，不生不死之道一。", "noteIds": [ "c022" ], "workTypeSimp": "解", "thesisSimp": "用物取精以自滋养者生之徒，声色臭味以自戕贼者死之徒；生死之道九，不生不死之道一。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "十為上中下三等之人；不以憂思嗜欲損壽、能遠刑誅兵爭壓溺者生之徒，逸貴内傷、勞賤外傷、麤悍不終正命者死之徒，各於十類中有其三。", "thesisTrad": "十為上中下三等之人；不以憂思嗜欲損壽、能遠刑誅兵爭壓溺者生之徒，逸貴内傷、勞賤外傷、麤悍不終正命者死之徒，各於十類中有其三。", "noteIds": [ "c023" ], "workTypeSimp": "注", "thesisSimp": "十为上中下三等之人；不以忧思嗜欲损寿、能远刑诛兵争压溺者生之徒，逸贵内伤、劳贱外伤、麤悍不终正命者死之徒，各于十类中有其三。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "生之徒養形壽考，死之徒汨欲忘形，動之死地者嗜欲戕生。", "thesisTrad": "生之徒養形壽考，死之徒汨欲忘形，動之死地者嗜欲戕生。", "noteIds": [ "c024" ], "workTypeSimp": "解", "thesisSimp": "生之徒养形寿考，死之徒汨欲忘形，动之死地者嗜欲戕生。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "徒為類，生之徒、死之徒猶云取生之道、取死之道；動之死地總數十有九。", "thesisTrad": "徒為類，生之徒、死之徒猶云取生之道、取死之道；動之死地總數十有九。", "noteIds": [ "c025" ], "workTypeSimp": "本义", "thesisSimp": "徒为类，生之徒、死之徒犹云取生之道、取死之道；动之死地总数十有九。" } }, "chain": [ { "noteId": "c013", "relation": "立論", "relationTrad": "立論", "text": "河上公以九竅四關釋十三，以諸根不妄釋生之徒。", "textTrad": "河上公以九竅四關釋十三，以諸根不妄釋生之徒。", "relationSimp": "立论", "textSimp": "河上公以九窍四关释十三，以诸根不妄释生之徒。" }, { "noteId": "c014", "relation": "注", "relationTrad": "注", "text": "王弼以十分有三分釋十有三，歸於全生、全死之極。", "textTrad": "王弼以十分有三分釋十有三，歸於全生、全死之極。", "relationSimp": "注", "textSimp": "王弼以十分有三分释十有三，归于全生、全死之极。" }, { "noteId": "c015", "relation": "疏", "relationTrad": "疏", "text": "成玄英以三界、六道分生之徒與死之類。", "textTrad": "成玄英以三界、六道分生之徒與死之類。", "relationSimp": "疏", "textSimp": "成玄英以三界、六道分生之徒与死之类。" }, { "noteId": "c016", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以安生、順死分釋兩十有三。", "textTrad": "唐玄宗以安生、順死分釋兩十有三。", "relationSimp": "御注", "textSimp": "唐玄宗以安生、顺死分释两十有三。" }, { "noteId": "c017", "relation": "御疏", "relationTrad": "御疏", "text": "御疏補出順理者少、逆理者多。", "textTrad": "御疏補出順理者少、逆理者多。", "relationSimp": "御疏", "textSimp": "御疏补出顺理者少、逆理者多。" }, { "noteId": "c018", "relation": "輯文", "relationTrad": "輯文", "text": "嚴遵以十三事立說，落入治身治國。", "textTrad": "嚴遵以十三事立說，落入治身治國。", "relationSimp": "辑文", "textSimp": "严遵以十三事立说，落入治身治国。" }, { "noteId": "c019", "relation": "注", "relationTrad": "注", "text": "李榮以絕欲、放蕩分生之徒與死之徒。", "textTrad": "李榮以絕欲、放蕩分生之徒與死之徒。", "relationSimp": "注", "textSimp": "李荣以绝欲、放荡分生之徒与死之徒。" }, { "noteId": "c020", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以知生死常理、不違理，釋兩十有三。", "textTrad": "陸希聲以知生死常理、不違理，釋兩十有三。", "relationSimp": "传", "textSimp": "陆希声以知生死常理、不违理，释两十有三。" }, { "noteId": "c021", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以由生得生、由死得死，破幸生不幸死之見。", "textTrad": "呂惠卿以由生得生、由死得死，破幸生不幸死之見。", "relationSimp": "传", "textSimp": "吕惠卿以由生得生、由死得死，破幸生不幸死之见。" }, { "noteId": "c022", "relation": "解", "relationTrad": "解", "text": "蘇轍以九與一之分，說老子言九不言一。", "textTrad": "蘇轍以九與一之分，說老子言九不言一。", "relationSimp": "解", "textSimp": "苏辙以九与一之分，说老子言九不言一。" }, { "noteId": "c023", "relation": "注", "relationTrad": "注", "text": "吳澄以十類三人、内外傷病分生死之徒。", "textTrad": "吳澄以十類三人、内外傷病分生死之徒。", "relationSimp": "注", "textSimp": "吴澄以十类三人、内外伤病分生死之徒。" }, { "noteId": "c024", "relation": "解", "relationTrad": "解", "text": "憨山以養形、汨欲、嗜欲三種總攝三句。", "textTrad": "憨山以養形、汨欲、嗜欲三種總攝三句。", "relationSimp": "解", "textSimp": "憨山以养形、汨欲、嗜欲三种总摄三句。" }, { "noteId": "c025", "relation": "本義", "relationTrad": "本義", "text": "魏源以徒為類，總承上文，推出十有九之數。", "textTrad": "魏源以徒為類，總承上文，推出十有九之數。", "relationSimp": "本义", "textSimp": "魏源以徒为类，总承上文，推出十有九之数。" } ], "nameSimp": "生之徒十有三，死之徒十有三", "questionSimp": "「十有三」是十人中有三人，还是九窍四关十三处？", "introSimp": "河上公以生死之类各有十三，谓九窍四关，生则目不妄视、耳不妄听、鼻不妄香臭、口不妄言味、手不妄持、足不妄行、精不妄施，死则反是。王弼以十有三犹云十分有三分，全生之极、全死之极各十分有三。成玄英以徒为类，十三谓四关九窍，出三界则生之徒、入六道则死之类。唐玄宗御注以当生安生得生理、处死顺死得死理，十中有三；御疏以顺理者少、逆理者多。严遵辑文以虚无、清净、微、寡、柔弱、卑、损、时、和、啬为十三事，治身与天地长久、治国则国祚长延。李荣以九窍四关十三，绝欲则为生之类、放荡则为死之徒。陆希声以知生有常理、不违理以存生者十有三，知死亦常理、不违理以避死者亦十有三。吕惠卿以由生得生非幸生、由死得死非不幸而死。苏辙以用物取精以自滋养者生之徒、声色臭味以自戕贼者死之徒，生死之道九而不生不死之道一。吴澄以十为上中下三等之人，不以忧思嗜欲损寿、能远刑诛兵争压溺者生之徒，逸贵内伤、劳贱外伤、麤悍不终正命者死之徒，各于十类中有其三。憨山以生之徒养形寿考、死之徒汨欲忘形、动之死地者嗜欲戕生。魏源以徒为类，生之徒、死之徒犹云取生之道、取死之道，动之死地总数十有九。诸家或就九窍四关、或就十三事、或就十类三人立说，大旨皆以生死各有其类，而全生者少。" }, { "id": "ren-zhi-sheng-dong-zhi-si-di", "name": "人之生，動之死地，十有三；以其生生之厚", "nameTrad": "人之生，動之死地，十有三；以其生生之厚", "question": "人為何「動之死地」？「生生之厚」為何反而致死？", "questionTrad": "人為何「動之死地」？「生生之厚」為何反而致死？", "intro": "河上公以人之求生而動作反之，故有十三死地；求生活之事太厚，違道忤天，妄行失紀。王弼以民生生之厚，更之無生之地。成玄英以凡人之生動即適死地，由執十有三徒染滯前境；執生為有、營生過當，故動之死地。唐玄宗御注以徇生太厚、以養傷生，心矜此生故動之死地；御疏以迷執之人養生失理，安生之理既失、順死之道又乖；又謂耽滯有為、厚自奉養，養之太厚故動之死地。嚴遵輯文以實、有、濁、擾、顯、衆、堅、强、高、滿、過、泰、費為十三事，是不祥死之徒。李榮以流至死地由十有三重造過，多取有為死業、愛養無常生身，厚過其分。陸希聲以愛生違理則反失，求生之厚越於生理，故動而乖常、之於死地。呂惠卿以豹養其内而虎食其外、毅養其外而病攻其内，不得其道而動之死地。蘇轍以作而不知休、言而不知默、思而不知忘，以趣於盡；所賴於生者厚則死之道常十九。吳澄以生生謂求以生其生，厚謂用心太重，仙術醫藥居處奉養太過，反以趨於死地。憨山以動之死地者嗜欲戕生、無所避忌，以其生生之厚。魏源以動之死地總數十有九，因上文兩十有三而重言之。諸家或就奉養、或就作為、或就心執立說，大旨皆以厚生反而傷生。", "introTrad": "河上公以人之求生而動作反之，故有十三死地；求生活之事太厚，違道忤天，妄行失紀。王弼以民生生之厚，更之無生之地。成玄英以凡人之生動即適死地，由執十有三徒染滯前境；執生為有、營生過當，故動之死地。唐玄宗御注以徇生太厚、以養傷生，心矜此生故動之死地；御疏以迷執之人養生失理，安生之理既失、順死之道又乖；又謂耽滯有為、厚自奉養，養之太厚故動之死地。嚴遵輯文以實、有、濁、擾、顯、衆、堅、强、高、滿、過、泰、費為十三事，是不祥死之徒。李榮以流至死地由十有三重造過，多取有為死業、愛養無常生身，厚過其分。陸希聲以愛生違理則反失，求生之厚越於生理，故動而乖常、之於死地。呂惠卿以豹養其内而虎食其外、毅養其外而病攻其内，不得其道而動之死地。蘇轍以作而不知休、言而不知默、思而不知忘，以趣於盡；所賴於生者厚則死之道常十九。吳澄以生生謂求以生其生，厚謂用心太重，仙術醫藥居處奉養太過，反以趨於死地。憨山以動之死地者嗜欲戕生、無所避忌，以其生生之厚。魏源以動之死地總數十有九，因上文兩十有三而重言之。諸家或就奉養、或就作為、或就心執立說，大旨皆以厚生反而傷生。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "求生動作反之，故有十三死地；求生活之事太厚，違道忤天，妄行失紀。", "thesisTrad": "求生動作反之，故有十三死地；求生活之事太厚，違道忤天，妄行失紀。", "noteIds": [ "c026", "c040", "c045" ], "workTypeSimp": "注", "thesisSimp": "求生动作反之，故有十三死地；求生活之事太厚，违道忤天，妄行失纪。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "民生生之厚，更之無生之地。", "thesisTrad": "民生生之厚，更之無生之地。", "noteIds": [ "c027" ], "workTypeSimp": "注", "thesisSimp": "民生生之厚，更之无生之地。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "動即適死地，由執十有三徒染滯前境；執生為有、營生過當，故動之死地。", "thesisTrad": "動即適死地，由執十有三徒染滯前境；執生為有、營生過當，故動之死地。", "noteIds": [ "c028", "c042", "c046" ], "workTypeSimp": "疏", "thesisSimp": "动即适死地，由执十有三徒染滞前境；执生为有、营生过当，故动之死地。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "徇生太厚、以養傷生，心矜此生故動之死地；耽滯有為、厚自奉養，養之太厚故動之死地。", "thesisTrad": "徇生太厚、以養傷生，心矜此生故動之死地；耽滯有為、厚自奉養，養之太厚故動之死地。", "noteIds": [ "c029", "c030", "c031", "c038", "c039", "c044" ], "workTypeSimp": "御注", "thesisSimp": "徇生太厚、以养伤生，心矜此生故动之死地；耽滞有为、厚自奉养，养之太厚故动之死地。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "實、有、濁、擾、顯、衆、堅、强、高、滿、過、泰、費為十三事，是不祥死之徒。", "thesisTrad": "實、有、濁、擾、顯、衆、堅、强、高、滿、過、泰、費為十三事，是不祥死之徒。", "noteIds": [ "c032" ], "workTypeSimp": "辑文", "thesisSimp": "实、有、浊、扰、显、众、坚、强、高、满、过、泰、费为十三事，是不祥死之徒。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "流至死地由十有三重造過，多取有為死業、愛養無常生身，厚過其分。", "thesisTrad": "流至死地由十有三重造過，多取有為死業、愛養無常生身，厚過其分。", "noteIds": [ "c033", "c041" ], "workTypeSimp": "注", "thesisSimp": "流至死地由十有三重造过，多取有为死业、爱养无常生身，厚过其分。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "愛生違理則反失，求生之厚越於生理，故動而乖常、之於死地。", "thesisTrad": "愛生違理則反失，求生之厚越於生理，故動而乖常、之於死地。", "noteIds": [ "c034" ], "workTypeSimp": "传", "thesisSimp": "爱生违理则反失，求生之厚越于生理，故动而乖常、之于死地。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "豹養其内而虎食其外、毅養其外而病攻其内，不得其道而動之死地。", "thesisTrad": "豹養其内而虎食其外、毅養其外而病攻其内，不得其道而動之死地。", "noteIds": [ "c035", "c043" ], "workTypeSimp": "传", "thesisSimp": "豹养其内而虎食其外、毅养其外而病攻其内，不得其道而动之死地。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "作而不知休、言而不知默、思而不知忘，以趣於盡；所賴於生者厚則死之道常十九。", "thesisTrad": "作而不知休、言而不知默、思而不知忘，以趣於盡；所賴於生者厚則死之道常十九。", "noteIds": [ "c036", "c047" ], "workTypeSimp": "解", "thesisSimp": "作而不知休、言而不知默、思而不知忘，以趣于尽；所赖于生者厚则死之道常十九。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "生生謂求以生其生，厚謂用心太重，仙術醫藥居處奉養太過，反以趨於死地。", "thesisTrad": "生生謂求以生其生，厚謂用心太重，仙術醫藥居處奉養太過，反以趨於死地。", "noteIds": [ "c037" ], "workTypeSimp": "注", "thesisSimp": "生生谓求以生其生，厚谓用心太重，仙术医药居处奉养太过，反以趋于死地。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "動之死地者嗜欲戕生、無所避忌，以其生生之厚。", "thesisTrad": "動之死地者嗜欲戕生、無所避忌，以其生生之厚。", "noteIds": [ "c024", "c048" ], "workTypeSimp": "解", "thesisSimp": "动之死地者嗜欲戕生、无所避忌，以其生生之厚。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "動之死地總數十有九，因上文兩十有三而重言之。", "thesisTrad": "動之死地總數十有九，因上文兩十有三而重言之。", "noteIds": [ "c025" ], "workTypeSimp": "本义", "thesisSimp": "动之死地总数十有九，因上文两十有三而重言之。" } }, "chain": [ { "noteId": "c026", "relation": "立論", "relationTrad": "立論", "text": "河上公以求生動作反之，立十三死地之說。", "textTrad": "河上公以求生動作反之，立十三死地之說。", "relationSimp": "立论", "textSimp": "河上公以求生动作反之，立十三死地之说。" }, { "noteId": "c027", "relation": "注", "relationTrad": "注", "text": "王弼以生生之厚、更之無生之地，點出致死的機制。", "textTrad": "王弼以生生之厚、更之無生之地，點出致死的機制。", "relationSimp": "注", "textSimp": "王弼以生生之厚、更之无生之地，点出致死的机制。" }, { "noteId": "c028", "relation": "疏", "relationTrad": "疏", "text": "成玄英以執十有三徒、染滯前境，釋動之死地。", "textTrad": "成玄英以執十有三徒、染滯前境，釋動之死地。", "relationSimp": "疏", "textSimp": "成玄英以执十有三徒、染滞前境，释动之死地。" }, { "noteId": "c029", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以徇生太厚、心矜此生，釋動之死地。", "textTrad": "唐玄宗以徇生太厚、心矜此生，釋動之死地。", "relationSimp": "御注", "textSimp": "唐玄宗以徇生太厚、心矜此生，释动之死地。" }, { "noteId": "c030", "relation": "御疏", "relationTrad": "御疏", "text": "御疏別釋死之徒，以安死之道補足三等。", "textTrad": "御疏別釋死之徒，以安死之道補足三等。", "relationSimp": "御疏", "textSimp": "御疏别释死之徒，以安死之道补足三等。" }, { "noteId": "c031", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以養生失理、順死又乖，釋動之死地。", "textTrad": "御疏以養生失理、順死又乖，釋動之死地。", "relationSimp": "御疏", "textSimp": "御疏以养生失理、顺死又乖，释动之死地。" }, { "noteId": "c032", "relation": "輯文", "relationTrad": "輯文", "text": "嚴遵以濁擾等十三事，反照死之徒。", "textTrad": "嚴遵以濁擾等十三事，反照死之徒。", "relationSimp": "辑文", "textSimp": "严遵以浊扰等十三事，反照死之徒。" }, { "noteId": "c033", "relation": "注", "relationTrad": "注", "text": "李榮以十有三重造過，說流至死地之由。", "textTrad": "李榮以十有三重造過，說流至死地之由。", "relationSimp": "注", "textSimp": "李荣以十有三重造过，说流至死地之由。" }, { "noteId": "c034", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以愛生違理、求生越理，說反失而之死地。", "textTrad": "陸希聲以愛生違理、求生越理，說反失而之死地。", "relationSimp": "传", "textSimp": "陆希声以爱生违理、求生越理，说反失而之死地。" }, { "noteId": "c035", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以豹養、毅養為喻，說不得其道而動之死地。", "textTrad": "呂惠卿以豹養、毅養為喻，說不得其道而動之死地。", "relationSimp": "传", "textSimp": "吕惠卿以豹养、毅养为喻，说不得其道而动之死地。" }, { "noteId": "c036", "relation": "解", "relationTrad": "解", "text": "蘇轍以作、言、思三不知，說動而之死地。", "textTrad": "蘇轍以作、言、思三不知，說動而之死地。", "relationSimp": "解", "textSimp": "苏辙以作、言、思三不知，说动而之死地。" }, { "noteId": "c037", "relation": "注", "relationTrad": "注", "text": "吳澄以用心太重、奉養太過，解生生之厚。", "textTrad": "吳澄以用心太重、奉養太過，解生生之厚。", "relationSimp": "注", "textSimp": "吴澄以用心太重、奉养太过，解生生之厚。" }, { "noteId": "c038", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以問答合釋，點出求生太厚。", "textTrad": "唐玄宗以問答合釋，點出求生太厚。", "relationSimp": "御注", "textSimp": "唐玄宗以问答合释，点出求生太厚。" }, { "noteId": "c039", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以設問引起下文正答。", "textTrad": "御疏以設問引起下文正答。", "relationSimp": "御疏", "textSimp": "御疏以设问引起下文正答。" }, { "noteId": "c040", "relation": "注", "relationTrad": "注", "text": "河上公以問動之死地之故，承上啟下。", "textTrad": "河上公以問動之死地之故，承上啟下。", "relationSimp": "注", "textSimp": "河上公以问动之死地之故，承上启下。" }, { "noteId": "c041", "relation": "注", "relationTrad": "注", "text": "李榮以九竅四關、有為死業，解生生之厚。", "textTrad": "李榮以九竅四關、有為死業，解生生之厚。", "relationSimp": "注", "textSimp": "李荣以九窍四关、有为死业，解生生之厚。" }, { "noteId": "c042", "relation": "疏", "relationTrad": "疏", "text": "成玄英以假設疑問，標明問答結構。", "textTrad": "成玄英以假設疑問，標明問答結構。", "relationSimp": "疏", "textSimp": "成玄英以假设疑问，标明问答结构。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以由生得生、由死得死為不必論，轉出失在厚生。", "textTrad": "呂惠卿以由生得生、由死得死為不必論，轉出失在厚生。", "relationSimp": "传", "textSimp": "吕惠卿以由生得生、由死得死为不必论，转出失在厚生。" }, { "noteId": "c044", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以耽滯有為、厚自奉養，正答生生之厚。", "textTrad": "御疏以耽滯有為、厚自奉養，正答生生之厚。", "relationSimp": "御疏", "textSimp": "御疏以耽滞有为、厚自奉养，正答生生之厚。" }, { "noteId": "c045", "relation": "注", "relationTrad": "注", "text": "河上公以求生活太厚、違道忤天，正答生生之厚。", "textTrad": "河上公以求生活太厚、違道忤天，正答生生之厚。", "relationSimp": "注", "textSimp": "河上公以求生活太厚、违道忤天，正答生生之厚。" }, { "noteId": "c046", "relation": "疏", "relationTrad": "疏", "text": "成玄英以執生為有、營生過當，正答生生之厚。", "textTrad": "成玄英以執生為有、營生過當，正答生生之厚。", "relationSimp": "疏", "textSimp": "成玄英以执生为有、营生过当，正答生生之厚。" }, { "noteId": "c047", "relation": "解", "relationTrad": "解", "text": "蘇轍以所賴於生者厚、死之道常十九，申足厚生之害。", "textTrad": "蘇轍以所賴於生者厚、死之道常十九，申足厚生之害。", "relationSimp": "解", "textSimp": "苏辙以所赖于生者厚、死之道常十九，申足厚生之害。" }, { "noteId": "c048", "relation": "解", "relationTrad": "解", "text": "憨山以不知養生之主，總收生生之厚。", "textTrad": "憨山以不知養生之主，總收生生之厚。", "relationSimp": "解", "textSimp": "憨山以不知养生之主，总收生生之厚。" }, { "noteId": "c024", "relation": "解", "relationTrad": "解", "text": "憨山以三種人總攝三句，動之死地者嗜欲戕生。", "textTrad": "憨山以三種人總攝三句，動之死地者嗜欲戕生。", "relationSimp": "解", "textSimp": "憨山以三种人总摄三句，动之死地者嗜欲戕生。" }, { "noteId": "c025", "relation": "本義", "relationTrad": "本義", "text": "魏源以總承上文，推出動之死地十有九。", "textTrad": "魏源以總承上文，推出動之死地十有九。", "relationSimp": "本义", "textSimp": "魏源以总承上文，推出动之死地十有九。" } ], "nameSimp": "人之生，动之死地，十有三；以其生生之厚", "questionSimp": "人为何「动之死地」？「生生之厚」为何反而致死？", "introSimp": "河上公以人之求生而动作反之，故有十三死地；求生活之事太厚，违道忤天，妄行失纪。王弼以民生生之厚，更之无生之地。成玄英以凡人之生动即适死地，由执十有三徒染滞前境；执生为有、营生过当，故动之死地。唐玄宗御注以徇生太厚、以养伤生，心矜此生故动之死地；御疏以迷执之人养生失理，安生之理既失、顺死之道又乖；又谓耽滞有为、厚自奉养，养之太厚故动之死地。严遵辑文以实、有、浊、扰、显、众、坚、强、高、满、过、泰、费为十三事，是不祥死之徒。李荣以流至死地由十有三重造过，多取有为死业、爱养无常生身，厚过其分。陆希声以爱生违理则反失，求生之厚越于生理，故动而乖常、之于死地。吕惠卿以豹养其内而虎食其外、毅养其外而病攻其内，不得其道而动之死地。苏辙以作而不知休、言而不知默、思而不知忘，以趣于尽；所赖于生者厚则死之道常十九。吴澄以生生谓求以生其生，厚谓用心太重，仙术医药居处奉养太过，反以趋于死地。憨山以动之死地者嗜欲戕生、无所避忌，以其生生之厚。魏源以动之死地总数十有九，因上文两十有三而重言之。诸家或就奉养、或就作为、或就心执立说，大旨皆以厚生反而伤生。" }, { "id": "shan-she-sheng-zhe-wu-si-di", "name": "蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵；以其無死地", "nameTrad": "蓋聞善攝生者，陸行不遇兕虎，入軍不被甲兵；以其無死地", "question": "「善攝生」是保養形體，還是不執著於生？「無死地」如何可能？", "questionTrad": "「善攝生」是保養形體，還是不執著於生？「無死地」如何可能？", "intro": "河上公以攝為養，善攝生者自然遠避、不好戰以殺人，虎兕無由傷、兵刃無從加，不犯十三死地，神明營護。王弼以善攝生者無以生為生，故無死地；不以欲累其身，則兵戈虎兕無所容措；並以蚖蟺、鷹鸇卒以甘餌入於無生之地為喻。成玄英以攝衛養生、忘淡虚夷，兕喻癡、虎喻嗔、兵刃喻貪，妙體真空故不為三毒所害；忘於身相，即身無身，故無死地。唐玄宗御注以心照清凈、無貪取之意則外物不可害；順化無私、不以死為死，故無死地。御疏以妙觀生本、於生忘生，忘情於物則彼無容措；照法性空、悟身相假，故無死地可處。李榮以不耽染性、不傷無毒心則物無害；雖遇無傷；心為死地，灰心息慮、不構有為則無死地。陸希聲以守道抱德而不厚其生、樂天知命而不憂其死，生死不能動其心；我無心害物故兕虎無所投其角；生理不存於中則死地不見於前。呂惠卿以內不見有身、外不見有物，則孰為死地、孰為虎兕甲兵。蘇轍以至人常在不生不死中，生地且無，焉有死地。吳澄以攝如攝政攝官，不認生為己有，虚靜為裏、柔弱為表，雖遇猛獸惡人而彼自馴狎；九之外其一為太上真人，無可死之質。憨山以善養生者不養其生而養其生之主，性得所養則形骸自忘，我空則無物與敵；無我無生，又何死之。魏源校「被」或作「避」，傅奕「夫何故」下有「也」、「無死地」下有「焉」。諸家或就攝養、或就無身、或就無心立說，大旨皆以不厚其生、不執其身，故物不能害。", "introTrad": "河上公以攝為養，善攝生者自然遠避、不好戰以殺人，虎兕無由傷、兵刃無從加，不犯十三死地，神明營護。王弼以善攝生者無以生為生，故無死地；不以欲累其身，則兵戈虎兕無所容措；並以蚖蟺、鷹鸇卒以甘餌入於無生之地為喻。成玄英以攝衛養生、忘淡虚夷，兕喻癡、虎喻嗔、兵刃喻貪，妙體真空故不為三毒所害；忘於身相，即身無身，故無死地。唐玄宗御注以心照清凈、無貪取之意則外物不可害；順化無私、不以死為死，故無死地。御疏以妙觀生本、於生忘生，忘情於物則彼無容措；照法性空、悟身相假，故無死地可處。李榮以不耽染性、不傷無毒心則物無害；雖遇無傷；心為死地，灰心息慮、不構有為則無死地。陸希聲以守道抱德而不厚其生、樂天知命而不憂其死，生死不能動其心；我無心害物故兕虎無所投其角；生理不存於中則死地不見於前。呂惠卿以內不見有身、外不見有物，則孰為死地、孰為虎兕甲兵。蘇轍以至人常在不生不死中，生地且無，焉有死地。吳澄以攝如攝政攝官，不認生為己有，虚靜為裏、柔弱為表，雖遇猛獸惡人而彼自馴狎；九之外其一為太上真人，無可死之質。憨山以善養生者不養其生而養其生之主，性得所養則形骸自忘，我空則無物與敵；無我無生，又何死之。魏源校「被」或作「避」，傅奕「夫何故」下有「也」、「無死地」下有「焉」。諸家或就攝養、或就無身、或就無心立說，大旨皆以不厚其生、不執其身，故物不能害。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "攝為養；善攝生者自然遠避、不好戰殺人；虎兕無由傷，兵刃無從加；不犯十三死地。", "thesisTrad": "攝為養；善攝生者自然遠避、不好戰殺人；虎兕無由傷，兵刃無從加；不犯十三死地。", "noteIds": [ "c049", "c063", "c070", "c074" ], "workTypeSimp": "注", "thesisSimp": "摄为养；善摄生者自然远避、不好战杀人；虎兕无由伤，兵刃无从加；不犯十三死地。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "善攝生者無以生為生，故無死地；不以欲累其身，則兵戈虎兕無所容措。", "thesisTrad": "善攝生者無以生為生，故無死地；不以欲累其身，則兵戈虎兕無所容措。", "noteIds": [ "c050" ], "workTypeSimp": "注", "thesisSimp": "善摄生者无以生为生，故无死地；不以欲累其身，则兵戈虎兕无所容措。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "攝衛養生、忘淡虚夷；兕喻癡、虎喻嗔、兵刃喻貪，妙體真空故不為三毒所害；忘身相故無死地。", "thesisTrad": "攝衛養生、忘淡虚夷；兕喻癡、虎喻嗔、兵刃喻貪，妙體真空故不為三毒所害；忘身相故無死地。", "noteIds": [ "c051", "c052", "c064", "c072", "c075" ], "workTypeSimp": "疏", "thesisSimp": "摄卫养生、忘淡虚夷；兕喻痴、虎喻嗔、兵刃喻贪，妙体真空故不为三毒所害；忘身相故无死地。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "心照清凈、無貪取之意則外物不可害；順化無私、不以死為死，故無死地；照法性空、悟身相假，故無死地可處。", "thesisTrad": "心照清凈、無貪取之意則外物不可害；順化無私、不以死為死，故無死地；照法性空、悟身相假，故無死地可處。", "noteIds": [ "c053", "c054", "c055", "c062", "c068", "c069", "c073" ], "workTypeSimp": "御注", "thesisSimp": "心照清净、无贪取之意则外物不可害；顺化无私、不以死为死，故无死地；照法性空、悟身相假，故无死地可处。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "不耽染性、不傷無毒心則物無害；雖遇無傷；心為死地，灰心息慮則無死地。", "thesisTrad": "不耽染性、不傷無毒心則物無害；雖遇無傷；心為死地，灰心息慮則無死地。", "noteIds": [ "c056", "c065", "c071" ], "workTypeSimp": "注", "thesisSimp": "不耽染性、不伤无毒心则物无害；虽遇无伤；心为死地，灰心息虑则无死地。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "守道抱德而不厚其生，樂天知命而不憂其死；我無心害物故兕虎無所投其角；生理不存於中則死地不見於前。", "thesisTrad": "守道抱德而不厚其生，樂天知命而不憂其死；我無心害物故兕虎無所投其角；生理不存於中則死地不見於前。", "noteIds": [ "c057", "c066", "c079" ], "workTypeSimp": "传", "thesisSimp": "守道抱德而不厚其生，乐天知命而不忧其死；我无心害物故兕虎无所投其角；生理不存于中则死地不见于前。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "內不見有身、外不見有物，則孰為死地、孰為虎兕甲兵。", "thesisTrad": "內不見有身、外不見有物，則孰為死地、孰為虎兕甲兵。", "noteIds": [ "c058" ], "workTypeSimp": "传", "thesisSimp": "内不见有身、外不见有物，则孰为死地、孰为虎兕甲兵。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "至人常在不生不死中，生地且無，焉有死地。", "thesisTrad": "至人常在不生不死中，生地且無，焉有死地。", "noteIds": [ "c076" ], "workTypeSimp": "解", "thesisSimp": "至人常在不生不死中，生地且无，焉有死地。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "攝如攝政攝官，不認生為己有；虚靜為裏、柔弱為表，雖遇猛獸惡人而彼自馴狎；太上真人無可死之質。", "thesisTrad": "攝如攝政攝官，不認生為己有；虚靜為裏、柔弱為表，雖遇猛獸惡人而彼自馴狎；太上真人無可死之質。", "noteIds": [ "c059", "c077" ], "workTypeSimp": "注", "thesisSimp": "摄如摄政摄官，不认生为己有；虚静为里、柔弱为表，虽遇猛兽恶人而彼自驯狎；太上真人无可死之质。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "善養生者不養其生而養其生之主，性得所養則形骸自忘，我空則無物與敵；無我無生，又何死之。", "thesisTrad": "善養生者不養其生而養其生之主，性得所養則形骸自忘，我空則無物與敵；無我無生，又何死之。", "noteIds": [ "c060", "c067", "c078" ], "workTypeSimp": "解", "thesisSimp": "善养生者不养其生而养其生之主，性得所养则形骸自忘，我空则无物与敌；无我无生，又何死之。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校「被」或作「避」，傅奕「夫何故」下有「也」、「無死地」下有「焉」。", "thesisTrad": "校「被」或作「避」，傅奕「夫何故」下有「也」、「無死地」下有「焉」。", "noteIds": [ "c061", "c080" ], "workTypeSimp": "本义", "thesisSimp": "校「被」或作「避」，傅奕「夫何故」下有「也」、「无死地」下有「焉」。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "兕虎之攫必按地以為威，甲兵之殺必爭地以制勝；遇無地者則皆廢然而喪其殺機。", "thesisTrad": "兕虎之攫必按地以為威，甲兵之殺必爭地以制勝；遇無地者則皆廢然而喪其殺機。", "noteIds": [ "c012" ], "workTypeSimp": "衍", "thesisSimp": "兕虎之攫必按地以为威，甲兵之杀必争地以制胜；遇无地者则皆废然而丧其杀机。" } }, "chain": [ { "noteId": "c049", "relation": "立論", "relationTrad": "立論", "text": "河上公以攝為養、自然遠避，立善攝生之義。", "textTrad": "河上公以攝為養、自然遠避，立善攝生之義。", "relationSimp": "立论", "textSimp": "河上公以摄为养、自然远避，立善摄生之义。" }, { "noteId": "c050", "relation": "注", "relationTrad": "注", "text": "王弼以無以生為生、不以欲累身，說無死地。", "textTrad": "王弼以無以生為生、不以欲累身，說無死地。", "relationSimp": "注", "textSimp": "王弼以无以生为生、不以欲累身，说无死地。" }, { "noteId": "c051", "relation": "疏", "relationTrad": "疏", "text": "成玄英以攝衛、忘淡虚夷釋善攝生。", "textTrad": "成玄英以攝衛、忘淡虚夷釋善攝生。", "relationSimp": "疏", "textSimp": "成玄英以摄卫、忘淡虚夷释善摄生。" }, { "noteId": "c052", "relation": "疏", "relationTrad": "疏", "text": "成玄英以内外二解分釋陸行、入軍。", "textTrad": "成玄英以内外二解分釋陸行、入軍。", "relationSimp": "疏", "textSimp": "成玄英以内外二解分释陆行、入军。" }, { "noteId": "c054", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏以妙觀生本、於生忘生釋善攝。", "textTrad": "唐玄宗御疏以妙觀生本、於生忘生釋善攝。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏以妙观生本、于生忘生释善摄。" }, { "noteId": "c053", "relation": "御注", "relationTrad": "御注", "text": "御注以心照清凈、不求害物，說物無害心。", "textTrad": "御注以心照清凈、不求害物，說物無害心。", "relationSimp": "御注", "textSimp": "御注以心照清净、不求害物，说物无害心。" }, { "noteId": "c055", "relation": "御疏", "relationTrad": "御疏", "text": "御疏引《山海經》《爾雅》釋兕，補出不起心害物。", "textTrad": "御疏引《山海經》《爾雅》釋兕，補出不起心害物。", "relationSimp": "御疏", "textSimp": "御疏引《山海经》《尔雅》释兕，补出不起心害物。" }, { "noteId": "c056", "relation": "注", "relationTrad": "注", "text": "李榮以不耽染性、不傷無毒心，說物無害。", "textTrad": "李榮以不耽染性、不傷無毒心，說物無害。", "relationSimp": "注", "textSimp": "李荣以不耽染性、不伤无毒心，说物无害。" }, { "noteId": "c057", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以守道抱德、樂天知命，說生死不動其心。", "textTrad": "陸希聲以守道抱德、樂天知命，說生死不動其心。", "relationSimp": "传", "textSimp": "陆希声以守道抱德、乐天知命，说生死不动其心。" }, { "noteId": "c058", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以內不見身、外不見物，說無死地。", "textTrad": "呂惠卿以內不見身、外不見物，說無死地。", "relationSimp": "传", "textSimp": "吕惠卿以内不见身、外不见物，说无死地。" }, { "noteId": "c059", "relation": "注", "relationTrad": "注", "text": "吳澄以攝政攝官為喻，說不認生為己有。", "textTrad": "吳澄以攝政攝官為喻，說不認生為己有。", "relationSimp": "注", "textSimp": "吴澄以摄政摄官为喻，说不认生为己有。" }, { "noteId": "c060", "relation": "解", "relationTrad": "解", "text": "憨山以養生之主為性，說形忘我空則無物與敵。", "textTrad": "憨山以養生之主為性，說形忘我空則無物與敵。", "relationSimp": "解", "textSimp": "憨山以养生之主为性，说形忘我空则无物与敌。" }, { "noteId": "c061", "relation": "本義", "relationTrad": "本義", "text": "魏源錄「被」「避」異文。", "textTrad": "魏源錄「被」「避」異文。", "relationSimp": "本义", "textSimp": "魏源录「被」「避」异文。" }, { "noteId": "c062", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以忘情於物，說彼無容措之處。", "textTrad": "御疏以忘情於物，說彼無容措之處。", "relationSimp": "御疏", "textSimp": "御疏以忘情于物，说彼无容措之处。" }, { "noteId": "c063", "relation": "注", "relationTrad": "注", "text": "河上公以虎兕無由傷、兵刃無從加，申足上句。", "textTrad": "河上公以虎兕無由傷、兵刃無從加，申足上句。", "relationSimp": "注", "textSimp": "河上公以虎兕无由伤、兵刃无从加，申足上句。" }, { "noteId": "c064", "relation": "疏", "relationTrad": "疏", "text": "成玄英以癡、嗔、貪三毒分喻兕、虎、兵刃。", "textTrad": "成玄英以癡、嗔、貪三毒分喻兕、虎、兵刃。", "relationSimp": "疏", "textSimp": "成玄英以痴、嗔、贪三毒分喻兕、虎、兵刃。" }, { "noteId": "c065", "relation": "注", "relationTrad": "注", "text": "李榮以前不與惡遇、今雖遇無傷，分兩層說。", "textTrad": "李榮以前不與惡遇、今雖遇無傷，分兩層說。", "relationSimp": "注", "textSimp": "李荣以前不与恶遇、今虽遇无伤，分两层说。" }, { "noteId": "c066", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以無心害物、有信及物，說爪角鋒刃無所容。", "textTrad": "陸希聲以無心害物、有信及物，說爪角鋒刃無所容。", "relationSimp": "传", "textSimp": "陆希声以无心害物、有信及物，说爪角锋刃无所容。" }, { "noteId": "c067", "relation": "解", "relationTrad": "解", "text": "憨山以無我故無可傷，收束兕虎甲兵。", "textTrad": "憨山以無我故無可傷，收束兕虎甲兵。", "relationSimp": "解", "textSimp": "憨山以无我故无可伤，收束兕虎甲兵。" }, { "noteId": "c068", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以順化無私、不以死為死，說無死地。", "textTrad": "唐玄宗以順化無私、不以死為死，說無死地。", "relationSimp": "御注", "textSimp": "唐玄宗以顺化无私、不以死为死，说无死地。" }, { "noteId": "c069", "relation": "御疏", "relationTrad": "御疏", "text": "御疏設問，引出無死地之答。", "textTrad": "御疏設問，引出無死地之答。", "relationSimp": "御疏", "textSimp": "御疏设问，引出无死地之答。" }, { "noteId": "c070", "relation": "注", "relationTrad": "注", "text": "河上公以問虎兕兵甲何故不傷害，承上啟下。", "textTrad": "河上公以問虎兕兵甲何故不傷害，承上啟下。", "relationSimp": "注", "textSimp": "河上公以问虎兕兵甲何故不伤害，承上启下。" }, { "noteId": "c071", "relation": "注", "relationTrad": "注", "text": "李榮以心為死地、灰心息慮則無死地。", "textTrad": "李榮以心為死地、灰心息慮則無死地。", "relationSimp": "注", "textSimp": "李荣以心为死地、灰心息虑则无死地。" }, { "noteId": "c072", "relation": "疏", "relationTrad": "疏", "text": "成玄英以假設疑問，標明問答結構。", "textTrad": "成玄英以假設疑問，標明問答結構。", "relationSimp": "疏", "textSimp": "成玄英以假设疑问，标明问答结构。" }, { "noteId": "c073", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以照法性空、悟身相假，正答無死地。", "textTrad": "御疏以照法性空、悟身相假，正答無死地。", "relationSimp": "御疏", "textSimp": "御疏以照法性空、悟身相假，正答无死地。" }, { "noteId": "c074", "relation": "注", "relationTrad": "注", "text": "河上公以不犯十三死地、神明營護，正答無死地。", "textTrad": "河上公以不犯十三死地、神明營護，正答無死地。", "relationSimp": "注", "textSimp": "河上公以不犯十三死地、神明营护，正答无死地。" }, { "noteId": "c075", "relation": "疏", "relationTrad": "疏", "text": "成玄英以忘身相、即身無身，正答無死地。", "textTrad": "成玄英以忘身相、即身無身，正答無死地。", "relationSimp": "疏", "textSimp": "成玄英以忘身相、即身无身，正答无死地。" }, { "noteId": "c076", "relation": "解", "relationTrad": "解", "text": "蘇轍以至人常在不生不死中，正答無死地。", "textTrad": "蘇轍以至人常在不生不死中，正答無死地。", "relationSimp": "解", "textSimp": "苏辙以至人常在不生不死中，正答无死地。" }, { "noteId": "c077", "relation": "注", "relationTrad": "注", "text": "吳澄以九外其一、太上真人無可死之質，正答無死地。", "textTrad": "吳澄以九外其一、太上真人無可死之質，正答無死地。", "relationSimp": "注", "textSimp": "吴澄以九外其一、太上真人无可死之质，正答无死地。" }, { "noteId": "c078", "relation": "解", "relationTrad": "解", "text": "憨山以無我無生、生本無生，正答無死地。", "textTrad": "憨山以無我無生、生本無生，正答無死地。", "relationSimp": "解", "textSimp": "憨山以无我无生、生本无生，正答无死地。" }, { "noteId": "c079", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以生理不存於中、死地不見於前，引仲尼為證。", "textTrad": "陸希聲以生理不存於中、死地不見於前，引仲尼為證。", "relationSimp": "传", "textSimp": "陆希声以生理不存于中、死地不见于前，引仲尼为证。" }, { "noteId": "c080", "relation": "本義", "relationTrad": "本義", "text": "魏源錄傅奕「也」「焉」異文。", "textTrad": "魏源錄傅奕「也」「焉」異文。", "relationSimp": "本义", "textSimp": "魏源录傅奕「也」「焉」异文。" }, { "noteId": "c012", "relation": "衍", "relationTrad": "衍", "text": "王夫之以無地者喪其殺機，總衍全章。", "textTrad": "王夫之以無地者喪其殺機，總衍全章。", "relationSimp": "衍", "textSimp": "王夫之以无地者丧其杀机，总衍全章。" } ], "nameSimp": "盖闻善摄生者，陆行不遇兕虎，入军不被甲兵；以其无死地", "questionSimp": "「善摄生」是保养形体，还是不执著于生？「无死地」如何可能？", "introSimp": "河上公以摄为养，善摄生者自然远避、不好战以杀人，虎兕无由伤、兵刃无从加，不犯十三死地，神明营护。王弼以善摄生者无以生为生，故无死地；不以欲累其身，则兵戈虎兕无所容措；并以蚖蟺、鹰鹯卒以甘饵入于无生之地为喻。成玄英以摄卫养生、忘淡虚夷，兕喻痴、虎喻嗔、兵刃喻贪，妙体真空故不为三毒所害；忘于身相，即身无身，故无死地。唐玄宗御注以心照清净、无贪取之意则外物不可害；顺化无私、不以死为死，故无死地。御疏以妙观生本、于生忘生，忘情于物则彼无容措；照法性空、悟身相假，故无死地可处。李荣以不耽染性、不伤无毒心则物无害；虽遇无伤；心为死地，灰心息虑、不构有为则无死地。陆希声以守道抱德而不厚其生、乐天知命而不忧其死，生死不能动其心；我无心害物故兕虎无所投其角；生理不存于中则死地不见于前。吕惠卿以内不见有身、外不见有物，则孰为死地、孰为虎兕甲兵。苏辙以至人常在不生不死中，生地且无，焉有死地。吴澄以摄如摄政摄官，不认生为己有，虚静为里、柔弱为表，虽遇猛兽恶人而彼自驯狎；九之外其一为太上真人，无可死之质。憨山以善养生者不养其生而养其生之主，性得所养则形骸自忘，我空则无物与敌；无我无生，又何死之。魏源校「被」或作「避」，傅奕「夫何故」下有「也」、「无死地」下有「焉」。诸家或就摄养、或就无身、或就无心立说，大旨皆以不厚其生、不执其身，故物不能害。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.913Z", "keyPrefix": "laozi-50", "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-50", "slug": "50", "order": 50, "title": "第五十章", "titleSimp": "第五十章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章九句：首句標出生入死；第二、三句分生之徒、死之徒與動之死地各十有三；第四、五句追問其故，歸於生生之厚；第六至九句言善攝生者陸行不遇兕虎、入軍不被甲兵，兕虎兵刃無所投措，因其無死地。河上公以出生為情欲出於五內、魂定魄靜，入死為情欲入於胸臆、精神勞惑；生死之類各有十三，謂九竅四關；求生動作反之，故有十三死地；求生活太厚則違道忤天；攝為養，善攝生者自然遠避，不好戰殺人，不犯死地則物不敢害。王弼以出生地、入死地；十有三猶云十分有三分，全生之極、全死之極各十分有三；民生生之厚，更之無生之地；善攝生者無以生為生，故無死地；兵戈虎兕之害由欲累其身，不以欲累則何死地之有。成玄英以出生超凌三界、入死沈淪三塗；徒為類，十三謂四關九竅；凡夫執迷故入六道，聖人不執身為身故出三界；攝為衛亦養，善攝生者忘淡虛夷；兕喻癡、虎喻嗔、兵刃喻貪，妙體真空不為三毒所害；忘身相則無死地。唐玄宗御注以了悟則出生、迷執則入死；安生得生理、順死得死理，十中有三；徇生太厚故動之死地；善攝衛者心照清淨、無貪取之意，外物不可加害；順化無私、不以死為死故無死地。御疏以不厚其生為出生、動之於死為入死；順理者少而逆理者多；安死之道不拒變化，迷執者養生失理、順死又乖；攝為衛，妙觀生本清淨，於生忘生；忘情於物則兕虎兵刃無所容措；照法性空、悟身相假故無死地。嚴遵《玄德纂疏》卷十四存輯文二條：一以虛無、清淨、微、寡、柔弱、卑、損、時、和、嗇為十三事，虛生充實、無生常存；一以實、有、濁、擾、顯、眾、堅、強、高、滿、過、泰、費為十三事，是不祥死之徒。李榮以從幽至顯為出生、自有歸無為入死；九竅四關十三，絕欲為生類、放蕩為死徒；厚過其分故動之死地；善攝生者不耽染性，心為死地，灰心息慮則無死地。陸希聲以生死皆理之常；不違理以存生、不違理以避死者各十有三；求生之厚反失生理；善攝生者守道抱德、樂天知命，生死不動其心，故遇摯獸而不驚、冒白刃而不讋。呂惠卿以生者死之徒、死者生之始；由生得生非幸生，由死得死非不幸；動之死地者養生不得其道；善攝生者內不見身、外不見物，則無死地與兕虎甲兵。蘇轍以性無生死，出為生、入為死；用物取精者生之徒，聲色臭味自戕者死之徒；生死之道九，不生不死之道一；所賴於生者厚則死之道常十九；至人常在不生不死中，生地且無，焉有死地。吳澄以此章為其第四十二章；出謂自無見有、入謂自有歸無；十為上中下三等之人，各以三類為生死之徒；生生謂求以生其生，厚謂用心太重；攝如攝政攝官，不認生為己有；九之外其一為太上真人，無可死之質。憨山以聖人超乎生死，澹然無欲、忘形之至；世人養形貪生，大約十分而居其九；生之徒養形壽考，死之徒汨欲忘形，動之死地者嗜欲戕生；攝為養，善養生者養其生之主，我空則無物與敵，無我無生則無死。魏源以此章為其第四十三章，正文無「亦」字；校韓非、傅奕作「民之生，生而動，動皆之死地」，云河上本作「亦十有三」；章末案徒之為言類也，動之死地總數十有九。王夫之以有死地、無生地，無地為生、有地為死；攝生者以得地為憂，動而離之；兕虎甲兵必爭地以為威，遇無地者則喪其殺機。本站以王弼《老子注》道藏本為底本，分列十三家舊注並附今譯；俞樾《諸子平議》此章未列。", "summarySimp": "全章九句：首句标出生入死；第二、三句分生之徒、死之徒与动之死地各十有三；第四、五句追问其故，归于生生之厚；第六至九句言善摄生者陆行不遇兕虎、入军不被甲兵，兕虎兵刃无所投措，因其无死地。河上公以出生为情欲出于五内、魂定魄静，入死为情欲入于胸臆、精神劳惑；生死之类各有十三，谓九窍四关；求生动作反之，故有十三死地；求生活太厚则违道忤天；摄为养，善摄生者自然远避，不好战杀人，不犯死地则物不敢害。王弼以出生地、入死地；十有三犹云十分有三分，全生之极、全死之极各十分有三；民生生之厚，更之无生之地；善摄生者无以生为生，故无死地；兵戈虎兕之害由欲累其身，不以欲累则何死地之有。成玄英以出生超凌三界、入死沈沦三涂；徒为类，十三谓四关九窍；凡夫执迷故入六道，圣人不执身为身故出三界；摄为卫亦养，善摄生者忘淡虚夷；兕喻痴、虎喻嗔、兵刃喻贪，妙体真空不为三毒所害；忘身相则无死地。唐玄宗御注以了悟则出生、迷执则入死；安生得生理、顺死得死理，十中有三；徇生太厚故动之死地；善摄卫者心照清净、无贪取之意，外物不可加害；顺化无私、不以死为死故无死地。御疏以不厚其生为出生、动之于死为入死；顺理者少而逆理者多；安死之道不拒变化，迷执者养生失理、顺死又乖；摄为卫，妙观生本清净，于生忘生；忘情于物则兕虎兵刃无所容措；照法性空、悟身相假故无死地。严遵《玄德纂疏》卷十四存辑文二条：一以虚无、清净、微、寡、柔弱、卑、损、时、和、啬为十三事，虚生充实、无生常存；一以实、有、浊、扰、显、众、坚、强、高、满、过、泰、费为十三事，是不祥死之徒。李荣以从幽至显为出生、自有归无为入死；九窍四关十三，绝欲为生类、放荡为死徒；厚过其分故动之死地；善摄生者不耽染性，心为死地，灰心息虑则无死地。陆希声以生死皆理之常；不违理以存生、不违理以避死者各十有三；求生之厚反失生理；善摄生者守道抱德、乐天知命，生死不动其心，故遇挚兽而不惊、冒白刃而不詟。吕惠卿以生者死之徒、死者生之始；由生得生非幸生，由死得死非不幸；动之死地者养生不得其道；善摄生者内不见身、外不见物，则无死地与兕虎甲兵。苏辙以性无生死，出为生、入为死；用物取精者生之徒，声色臭味自戕者死之徒；生死之道九，不生不死之道一；所赖于生者厚则死之道常十九；至人常在不生不死中，生地且无，焉有死地。吴澄以此章为其第四十二章；出谓自无见有、入谓自有归无；十为上中下三等之人，各以三类为生死之徒；生生谓求以生其生，厚谓用心太重；摄如摄政摄官，不认生为己有；九之外其一为太上真人，无可死之质。憨山以圣人超乎生死，澹然无欲、忘形之至；世人养形贪生，大约十分而居其九；生之徒养形寿考，死之徒汨欲忘形，动之死地者嗜欲戕生；摄为养，善养生者养其生之主，我空则无物与敌，无我无生则无死。魏源以此章为其第四十三章，正文无「亦」字；校韩非、傅奕作「民之生，生而动，动皆之死地」，云河上本作「亦十有三」；章末案徒之为言类也，动之死地总数十有九。王夫之以有死地、无生地，无地为生、有地为死；摄生者以得地为忧，动而离之；兕虎甲兵必争地以为威，遇无地者则丧其杀机。本站以王弼《老子注》道藏本为底本，分列十三家旧注并附今译；俞樾《诸子平议》此章未列。", 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