{ "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-52", "no": 52, "part": "德經", "partSimp": "德经", "title": "第五十二章", "titleSimp": "第五十二章", "intro": "《老子》第五十二章，河上公題「歸元第五十二」，《玄德纂疏》、呂惠卿、蘇轍題「天下有始章第五十二」，王弼本無章題；吳澄以此章為其第四十三章，魏源以此章為其第四十五章，王夫之標「五十二章」。王弼道藏本正文七句：天下有始，以為天下母；既知其母，復知其子；既知其子，復守其母，沒身不殆；塞其兌，閉其門，終身不勤；開其兌，濟其事，終身不救；見小曰明，守柔曰強；用其光，復歸其明，無遺身殃，是謂習常。全章先標道為天下始母，次言得母知子、知子守母則沒身不殆，再以塞兌閉門與開兌濟事對舉明守母之方，末以見小守柔、用光歸明結於習常。河上公以始有道也，道為天下萬物母；子一也，既知道已當復知一；已知一當復守道反無為，故不危殆；兌目、門口，塞目不妄視、閉口不妄言則終身不勤苦；開目視情欲、益情欲之事則禍亂成；萌芽未動、禍亂未見為小，昭然獨見為明；守柔弱曰已強大；用其目光於外視時世利害，復反光明於內無使精神泄；內視存神不為漏失；能行此是謂修常道。王弼以善始則善養畜，天下有始則可為天下母；母本子末，得本以知末，不舍本以逐末；兌為事欲所由生、門為事欲所由從；無事永逸故終身不勤；不問其原而濟其事故終身不救；為治之功不在大，見大不明見小乃明，守強不強守柔乃強；用其光為顯道以去民迷，復歸其明為不明察；習常即道之常。成玄英以始道本、母道迹，天下萬物皆從此生，從本降迹、導引蒼生、長之育之如母愛子；既知道大慈引接凡庶即是我母，方知我身是道子；既知是道子應歸復守母，守母則久視長存、歸本則殁身不殆；兌口、門五門，閉五門不著色聲香味觸，閉塞有斷情忍色與即境體真兩義；開眼耳等根、濟色聲等事則終身耽染沒命貪淫，大聖不能救度；見小即觀照至妙之理，智慧日日增明；守柔即用道謙和柔弱，德業日日強盛，定慧解行兼備；光為智照，用光照物即照而忘、韜光晦迹、歸明於昩；襲常即承襲常道、紹隆真教。唐玄宗御注以始者沖氣，妙氣生成萬物有茂養之德故為天下母；御疏以資氣曰始、資生曰母，始母雖殊於道氣布化常一；萬物既得沖氣茂養，知身即是沖氣之子；既知身是沖氣之子，當守沖和妙氣不令離散，終殁其身長無危殆；兌愛悅，塞之不縱六根愛悅則禍患之門閉，終身不勤勞；開張六根、縱視聽以成濟愛悅之事則禍患日增，終身不能救；人能於事微小見而改行可謂明，御疏以守母之人防萌杜漸、理之於未亂；守柔弱則人不能加可謂強；用光外照、復歸守內明，不矜明用強；遺猶與也，還守內明則無與身為殃咎，是謂密用真常之道，襲猶密用。嚴遵《玄德纂疏》卷十四存輯文三條：塞其聰明、閉其天門，關之以舌、鍵之以心，不聽之聽與天同聽，不視之視與天同明，不言之化與天同德，豈俟於開濟；昭然獨見無形之變，毫毛之害不生，禍患不及於身；用光外照而不違衣食、不求過分，當賤不望貴、貧不望富，則反歸其明而神明不耗，我道相入、渾而為一。李榮以道為物本故云始，德能畜養故云母；物從道生，子可知也；子從親生必須孝於親，物從道生必須守於道，子孝母慈、人守道則不殆；掩目閉口外患不生，既無疲勞人絕勤苦，為修身之道；失道滯俗、去本求末，通六情之兌、開五欲之門，雖成有累之事終失無為之道，亡沒此身難可救拔；禍亂初起為小，預能防患曰明，順道無違曰柔，始終不損曰強；智能照機以之防禍為用光，睹見未萌、皎然無失、內視反照為復歸其明；放情極欲、違本徇末則歸無常。陸希聲以天下萬物固有所始，始天下者唯無名；無名為天下之始、有名為萬物之母；道生一，一為道之子、道為一之母；得體知用、得用守體，體用冥一、應感不窮，故殁身不殆；兌為嗜慾所生、門為云為所由，以性正情則嗜慾之原塞，以理正事則云為之路閉，終身不復勞；開源弗塞、通其路弗閉則形神俱勞、終身不可救；知塞兌閉門之術是見微小，挫嗜慾之銳、解云為之紛是守柔弱；明者內景謂體、光者外照謂用，出應於事反歸於理，以用歸體，密用真常。呂惠卿以天下有始為天下母即經所謂吾不知其名字之曰道者；無名天地之始、有名萬物之母，有名徒為萬物母而未足為天下母；聞道易得道難、得道易守道難；既得其母與心契，知天下之物皆我之所出，常守之不失則孰能害其所自出，故殁身不殆；塞兌閉門即守母，心動於內而縱為有兌，有兌則心出交物，塞之則心不出；物引於外而納為有門，有門則物入擾心，閉之則物不入；內不出外不入，萬物芸芸於前而不知，何勤之有；開兌不塞、濟事不損則心為物之逆旅，終身不救；守母者見心於動之微，寂然不動、感而遂通，故見小明；守無形之至柔而物莫能勝，故守柔強；用光照動之微、復歸明以反寂然，則未嘗開兌濟事，何殃之有；襲於知和而深不可見。蘇轍以無名天地之始、有名萬物之母，道方無名則物所資始，及其有名則物所資生，故謂始又謂母，其子則萬物；聖人體道以周物如以母知子，智能周之而未嘗以物忘道，故終守其母；天下皆具此道而常患忘道徇物，目悅色耳悅聲，開悅之心而濟其事則終身陷溺不能救；聖人終身不勤唯塞而閉之，未嘗出而徇；悅之為害始小而浸大，知小之將大而閉之可謂明；趨其所悅而不顧自以為強而非強，唯見悅而知畏者可謂強；聖人非絕物，以神應物、用光而已身不與，光與物接物有去而明無損，故常性湛然相襲不絕。吳澄以始道也母德也，有此天地之始以為此萬物之母；人既得其母而以此知母中之有子，既知中之有子而又能守其母，母住而子不離，引董思靖人受氣以生氣為母、神寓於氣故為子、守母則氣專神安；兌從人從口八象口上氣出，塞兌謂杜口不言使氣不自口出；門為氣所出入之門謂鼻，先塞兌而後可閉門，由不言而漸調息減息以至無息，則氣專於內終身不因勞致耗；凡人有事必須有言，開口成濟應接之事則氣耗而匱，終身不可救；小猶前章微字，所知見者微茫而不欲其明，則不過用其神以傷明而日進於明；所執守者耎脆而不欲其強，則不暴使其氣以害強而日進於強；見小者育子、守柔者守母；日或作曰，傳寫之誤；水鏡照物謂之光，光之體謂之明，用照外之光回光照內、復返歸藏於內體之明；神太用則竭、照見淵魚者不祥，含光混世則無殃；襲常為掩藏常光之用、復歸常明之體。憨山以道體之方當背物合道，萬物資始乎道故天下有始以為天下母，道為體物為用、道為母物為子；知母不知子則淪斷滅，知物不知道則殉物忘道失性真，故既知母又要知子，有體有用；知物從道生則不事於物，故知子復守母，用不離體；體用兩全、動靜不二故沒身不殆；兌為口、門為眼耳視聽之根，道本無言，妄機鼓動去道轉遠故塞兌；馳聲色忘返則逐物背性，故收視返聽、內照獨朗，閉門則終身用之而不勤；開兌濟事、喪心於物則終身不可救；不能戒謹於隱微、忽於欲機之兆非明，故見小曰明；以道自勝故守柔曰強；用其光復其明則無遺身殃，光道之用、明道之體，用不離體故用愈光體愈明；襲承也，真常之道吾固有之，能承襲則綿綿不絕。魏源以此章為其第四十五章；校傅奕「可以為天下母」，河上「得」作「知」、「以」作「復」，《釋文》「兌」作「銳」，河上兩「曰」作「日」（此從《淮南子》），《淮南子》「用其光」上有「是謂」，王弼「襲」作「習」、葉夢得「常」作「裳」，皆音近而誤。王夫之以言始有三：君子之言始言其主持，釋氏之言始言其涵合，此之言始言其生動；生動者氣而非徒氣，但以氣則方生於彼而此已枵然，盈彼不虛此，先天地生而即後天地死，其息極微用之無跡；小且無所執況於大，弱且不必用況於強，將孰從而致吾見與守；方其守而知，知之在守，方其知而守，守之在知；生息無窮、機漾於渺，欲執已逝、欲審已遷，何所為常；於其不常而陰尸其常，豈復在母子之涯涘；以己知力有涯之用追隨母子之變，未見免於殃。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》第五十二章，河上公题「归元第五十二」，《玄德纂疏》、吕惠卿、苏辙题「天下有始章第五十二」，王弼本无章题；吴澄以此章为其第四十三章，魏源以此章为其第四十五章，王夫之标「五十二章」。王弼道藏本正文七句：天下有始，以为天下母；既知其母，复知其子；既知其子，复守其母，没身不殆；塞其兑，闭其门，终身不勤；开其兑，济其事，终身不救；见小曰明，守柔曰强；用其光，复归其明，无遗身殃，是谓习常。全章先标道为天下始母，次言得母知子、知子守母则没身不殆，再以塞兑闭门与开兑济事对举明守母之方，末以见小守柔、用光归明结于习常。河上公以始有道也，道为天下万物母；子一也，既知道已当复知一；已知一当复守道反无为，故不危殆；兑目、门口，塞目不妄视、闭口不妄言则终身不勤苦；开目视情欲、益情欲之事则祸乱成；萌芽未动、祸乱未见为小，昭然独见为明；守柔弱曰已强大；用其目光于外视时世利害，复反光明于内无使精神泄；内视存神不为漏失；能行此是谓修常道。王弼以善始则善养畜，天下有始则可为天下母；母本子末，得本以知末，不舍本以逐末；兑为事欲所由生、门为事欲所由从；无事永逸故终身不勤；不问其原而济其事故终身不救；为治之功不在大，见大不明见小乃明，守强不强守柔乃强；用其光为显道以去民迷，复归其明为不明察；习常即道之常。成玄英以始道本、母道迹，天下万物皆从此生，从本降迹、导引苍生、长之育之如母爱子；既知道大慈引接凡庶即是我母，方知我身是道子；既知是道子应归复守母，守母则久视长存、归本则殁身不殆；兑口、门五门，闭五门不着色声香味触，闭塞有断情忍色与即境体真两义；开眼耳等根、济色声等事则终身耽染没命贪淫，大圣不能救度；见小即观照至妙之理，智慧日日增明；守柔即用道谦和柔弱，德业日日强盛，定慧解行兼备；光为智照，用光照物即照而忘、韬光晦迹、归明于昩；袭常即承袭常道、绍隆真教。唐玄宗御注以始者冲气，妙气生成万物有茂养之德故为天下母；御疏以资气曰始、资生曰母，始母虽殊于道气布化常一；万物既得冲气茂养，知身即是冲气之子；既知身是冲气之子，当守冲和妙气不令离散，终殁其身长无危殆；兑爱悦，塞之不纵六根爱悦则祸患之门闭，终身不勤劳；开张六根、纵视听以成济爱悦之事则祸患日增，终身不能救；人能于事微小见而改行可谓明，御疏以守母之人防萌杜渐、理之于未乱；守柔弱则人不能加可谓强；用光外照、复归守内明，不矜明用强；遗犹与也，还守内明则无与身为殃咎，是谓密用真常之道，袭犹密用。严遵《玄德纂疏》卷十四存辑文三条：塞其聪明、闭其天门，关之以舌、键之以心，不听之听与天同听，不视之视与天同明，不言之化与天同德，岂俟于开济；昭然独见无形之变，毫毛之害不生，祸患不及于身；用光外照而不违衣食、不求过分，当贱不望贵、贫不望富，则反归其明而神明不耗，我道相入、浑而为一。李荣以道为物本故云始，德能畜养故云母；物从道生，子可知也；子从亲生必须孝于亲，物从道生必须守于道，子孝母慈、人守道则不殆；掩目闭口外患不生，既无疲劳人绝勤苦，为修身之道；失道滞俗、去本求末，通六情之兑、开五欲之门，虽成有累之事终失无为之道，亡没此身难可救拔；祸乱初起为小，预能防患曰明，顺道无违曰柔，始终不损曰强；智能照机以之防祸为用光，睹见未萌、皎然无失、内视反照为复归其明；放情极欲、违本徇末则归无常。陆希声以天下万物固有所始，始天下者唯无名；无名为天下之始、有名为万物之母；道生一，一为道之子、道为一之母；得体知用、得用守体，体用冥一、应感不穷，故殁身不殆；兑为嗜欲所生、门为云为所由，以性正情则嗜欲之原塞，以理正事则云为之路闭，终身不复劳；开源弗塞、通其路弗闭则形神俱劳、终身不可救；知塞兑闭门之术是见微小，挫嗜欲之锐、解云为之纷是守柔弱；明者内景谓体、光者外照谓用，出应于事反归于理，以用归体，密用真常。吕惠卿以天下有始为天下母即经所谓吾不知其名字之曰道者；无名天地之始、有名万物之母，有名徒为万物母而未足为天下母；闻道易得道难、得道易守道难；既得其母与心契，知天下之物皆我之所出，常守之不失则孰能害其所自出，故殁身不殆；塞兑闭门即守母，心动于内而纵为有兑，有兑则心出交物，塞之则心不出；物引于外而纳为有门，有门则物入扰心，闭之则物不入；内不出外不入，万物芸芸于前而不知，何勤之有；开兑不塞、济事不损则心为物之逆旅，终身不救；守母者见心于动之微，寂然不动、感而遂通，故见小明；守无形之至柔而物莫能胜，故守柔强；用光照动之微、复归明以反寂然，则未尝开兑济事，何殃之有；袭于知和而深不可见。苏辙以无名天地之始、有名万物之母，道方无名则物所资始，及其有名则物所资生，故谓始又谓母，其子则万物；圣人体道以周物如以母知子，智能周之而未尝以物忘道，故终守其母；天下皆具此道而常患忘道徇物，目悦色耳悦声，开悦之心而济其事则终身陷溺不能救；圣人终身不勤唯塞而闭之，未尝出而徇；悦之为害始小而浸大，知小之将大而闭之可谓明；趋其所悦而不顾自以为强而非强，唯见悦而知畏者可谓强；圣人非绝物，以神应物、用光而已身不与，光与物接物有去而明无损，故常性湛然相袭不绝。吴澄以始道也母德也，有此天地之始以为此万物之母；人既得其母而以此知母中之有子，既知中之有子而又能守其母，母住而子不离，引董思靖人受气以生气为母、神寓于气故为子、守母则气专神安；兑从人从口八象口上气出，塞兑谓杜口不言使气不自口出；门为气所出入之门谓鼻，先塞兑而后可闭门，由不言而渐调息减息以至无息，则气专于内终身不因劳致耗；凡人有事必须有言，开口成济应接之事则气耗而匮，终身不可救；小犹前章微字，所知见者微茫而不欲其明，则不过用其神以伤明而日进于明；所执守者耎脆而不欲其强，则不暴使其气以害强而日进于强；见小者育子、守柔者守母；日或作曰，传写之误；水镜照物谓之光，光之体谓之明，用照外之光回光照内、复返归藏于内体之明；神太用则竭、照见渊鱼者不祥，含光混世则无殃；袭常为掩藏常光之用、复归常明之体。憨山以道体之方当背物合道，万物资始乎道故天下有始以为天下母，道为体物为用、道为母物为子；知母不知子则沦断灭，知物不知道则殉物忘道失性真，故既知母又要知子，有体有用；知物从道生则不事于物，故知子复守母，用不离体；体用两全、动静不二故没身不殆；兑为口、门为眼耳视听之根，道本无言，妄机鼓动去道转远故塞兑；驰声色忘返则逐物背性，故收视返听、内照独朗，闭门则终身用之而不勤；开兑济事、丧心于物则终身不可救；不能戒谨于隐微、忽于欲机之兆非明，故见小曰明；以道自胜故守柔曰强；用其光复其明则无遗身殃，光道之用、明道之体，用不离体故用愈光体愈明；袭承也，真常之道吾固有之，能承袭则绵绵不绝。魏源以此章为其第四十五章；校傅奕「可以为天下母」，河上「得」作「知」、「以」作「复」，《释文》「兑」作「锐」，河上两「曰」作「日」（此从《淮南子》），《淮南子》「用其光」上有「是谓」，王弼「袭」作「习」、叶梦得「常」作「裳」，皆音近而误。王夫之以言始有三：君子之言始言其主持，释氏之言始言其涵合，此之言始言其生动；生动者气而非徒气，但以气则方生于彼而此已枵然，盈彼不虚此，先天地生而即后天地死，其息极微用之无迹；小且无所执况于大，弱且不必用况于强，将孰从而致吾见与守；方其守而知，知之在守，方其知而守，守之在知；生息无穷、机漾于渺，欲执已逝、欲审已迁，何所为常；于其不常而阴尸其常，岂复在母子之涯涘；以己知力有涯之用追随母子之变，未见免于殃。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；嚴遵僅存輯文三條；魏源以校記、王夫之以整章衍文。河上公題「歸元」；《玄德纂疏》、呂惠卿、蘇轍題「天下有始章」；吳澄以此章為其第四十三章，魏源以此章為其第四十五章。王弼道藏本正文「既知其母，復知其子」「是謂習常」，河上公、憨山亦作「知其母，復知其子」；唐玄宗、成玄英、陸希聲、呂惠卿、蘇轍、吳澄、魏源、王夫之作「得其母，以知其子」；成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、王夫之及《玄德纂疏》所引河上公作「襲常」。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；严遵仅存辑文三条；魏源以校记、王夫之以整章衍文。河上公题「归元」；《玄德纂疏》、吕惠卿、苏辙题「天下有始章」；吴澄以此章为其第四十三章，魏源以此章为其第四十五章。王弼道藏本正文「既知其母，复知其子」「是谓习常」，河上公、憨山亦作「知其母，复知其子」；唐玄宗、成玄英、陆希声、吕惠卿、苏辙、吴澄、魏源、王夫之作「得其母，以知其子」；成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、王夫之及《玄德纂疏》所引河上公作「袭常」。俞樾《诸子平议》此章未列。", "slug": "52", "order": 52, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章七句：首句標出天下有始、可為天下母；第二句言既得其母以知其子；第三句言既知其子復守其母則沒身不殆；第四、五句以塞兌閉門與開兌濟事對舉，明守母之方與失守之害；第六句以見小為明、守柔為強；末句以用光歸明、無遺身殃結於習常。河上公以始有道也，道為天下萬物母；子一也，既知道已當復知一，已知一當復守道反無為，故不危殆；兌目、門口，塞目不妄視、閉口不妄言則終身不勤苦；開目視情欲、益情欲之事則禍亂成；萌芽未動、禍亂未見為小，昭然獨見為明；守柔弱曰已強大；用其目光於外視時世利害，復反光明於內無使精神泄；內視存神不為漏失；能行此是謂修常道。王弼以善始則善養畜，天下有始則可為天下母；母本子末，得本以知末，不舍本以逐末；兌為事欲所由生、門為事欲所由從；無事永逸故終身不勤；不問其原而濟其事故終身不救；為治之功不在大，見大不明見小乃明，守強不強守柔乃強；用其光為顯道以去民迷，復歸其明為不明察；習常即道之常。成玄英以始道本、母道迹，天下萬物皆從此生，從本降迹、導引蒼生、長之育之如母愛子；既知道大慈引接凡庶即是我母，方知我身是道子；既知是道子應歸復守母，守母則久視長存、歸本則殁身不殆；兌口、門五門，閉五門不著色聲香味觸，閉塞有斷情忍色與即境體真兩義；開眼耳等根、濟色聲等事則終身耽染沒命貪淫，大聖不能救度；見小即觀照至妙之理，智慧日日增明；守柔即用道謙和柔弱，德業日日強盛，定慧解行兼備；光為智照，用光照物即照而忘、韜光晦迹、歸明於昩；襲常即承襲常道、紹隆真教。唐玄宗御注以始者沖氣，妙氣生成萬物有茂養之德故為天下母；御疏以資氣曰始、資生曰母，始母雖殊於道氣布化常一；萬物既得沖氣茂養，知身即是沖氣之子；既知身是沖氣之子，當守沖和妙氣不令離散，終殁其身長無危殆；兌愛悅，塞之不縱六根愛悅則禍患之門閉，終身不勤勞；開張六根、縱視聽以成濟愛悅之事則禍患日增，終身不能救；人能於事微小見而改行可謂明，御疏以守母之人防萌杜漸、理之於未亂；守柔弱則人不能加可謂強；用光外照、復歸守內明，不矜明用強；遺猶與也，還守內明則無與身為殃咎，是謂密用真常之道，襲猶密用。嚴遵《玄德纂疏》卷十四存輯文三條：塞其聰明、閉其天門，關之以舌、鍵之以心，不聽之聽與天同聽，不視之視與天同明，不言之化與天同德，豈俟於開濟；昭然獨見無形之變，毫毛之害不生，禍患不及於身；用光外照而不違衣食、不求過分，當賤不望貴、貧不望富，則反歸其明而神明不耗，我道相入、渾而為一。李榮以道為物本故云始，德能畜養故云母；物從道生，子可知也；子從親生必須孝於親，物從道生必須守於道，子孝母慈、人守道則不殆；掩目閉口外患不生，既無疲勞人絕勤苦，為修身之道；失道滯俗、去本求末，通六情之兌、開五欲之門，雖成有累之事終失無為之道，亡沒此身難可救拔；禍亂初起為小，預能防患曰明，順道無違曰柔，始終不損曰強；智能照機以之防禍為用光，睹見未萌、皎然無失、內視反照為復歸其明；放情極欲、違本徇末則歸無常。陸希聲以天下萬物固有所始，始天下者唯無名；無名為天下之始、有名為萬物之母；道生一，一為道之子、道為一之母；得體知用、得用守體，體用冥一、應感不窮，故殁身不殆；兌為嗜慾所生、門為云為所由，以性正情則嗜慾之原塞，以理正事則云為之路閉，終身不復勞；開源弗塞、通其路弗閉則形神俱勞、終身不可救；知塞兌閉門之術是見微小，挫嗜慾之銳、解云為之紛是守柔弱；明者內景謂體、光者外照謂用，出應於事反歸於理，以用歸體，密用真常。呂惠卿以天下有始為天下母即經所謂吾不知其名字之曰道者；無名天地之始、有名萬物之母，有名徒為萬物母而未足為天下母；聞道易得道難、得道易守道難；既得其母與心契，知天下之物皆我之所出，常守之不失則孰能害其所自出，故殁身不殆；塞兌閉門即守母，心動於內而縱為有兌，有兌則心出交物，塞之則心不出；物引於外而納為有門，有門則物入擾心，閉之則物不入；內不出外不入，萬物芸芸於前而不知，何勤之有；開兌不塞、濟事不損則心為物之逆旅，終身不救；守母者見心於動之微，寂然不動、感而遂通，故見小明；守無形之至柔而物莫之能勝，故守柔強；用光照動之微、復歸明以反寂然，則未嘗開兌濟事，何殃之有；襲於知和而深不可見。蘇轍以無名天地之始、有名萬物之母，道方無名則物所資始，及其有名則物所資生，故謂始又謂母，其子則萬物；聖人體道以周物如以母知子，智能周之而未嘗以物忘道，故終守其母；天下皆具此道而常患忘道徇物，目悅色耳悅聲，開悅之心而濟其事則終身陷溺不能救；聖人終身不勤唯塞而閉之，未嘗出而徇之；悅之為害始小而浸大，知小之將大而閉之可謂明；趨其所悅而不顧自以為強而非強，唯見悅而知畏者可謂強；聖人非絕物，以神應物、用光而已身不與，光與物接物有去而明無損，故常性湛然相襲不絕。吳澄以始道也母德也，有此天地之始以為此萬物之母；人既得其母而以此知母中之有子，既知中之有子而又能守其母，母住而子不離，引董思靖人受氣以生氣為母、神寓於氣故為子、守母則氣專神安；兌從人從口八象口上氣出，塞兌謂杜口不言使氣不自口出；門為氣所出入之門謂鼻，先塞兌而後可閉門，由不言而漸調息減息以至無息，則氣專於內終身不因勞致耗；凡人有事必須有言，開口成濟應接之事則氣耗而匱，終身不可救；小猶前章微字，所知見者微茫而不欲其明，則不過用其神以傷明而日進於明；所執守者耎脆而不欲其強，則不暴使其氣以害強而日進於強；見小者育子、守柔者守母；日或作曰，傳寫之誤；水鏡照物謂之光，光之體謂之明，用照外之光回光照內、復返歸藏於內體之明；神太用則竭、照見淵魚者不祥，含光混世則無殃；襲常為掩藏常光之用、復歸常明之體。憨山以道體之方當背物合道，萬物資始乎道故天下有始以為天下母，道為體物為用、道為母物為子；知母不知子則淪斷滅，知物不知道則殉物忘道失性真，故既知母又要知子，有體有用；知物從道生則不事於物，故知子復守母，用不離體；體用兩全、動靜不二故沒身不殆；兌為口、門為眼耳視聽之根，道本無言，妄機鼓動去道轉遠故塞兌；馳聲色忘返則逐物背性，故收視返聽、內照獨朗，閉門則終身用之而不勤；開兌濟事、喪心於物則終身不可救；不能戒謹於隱微、忽於欲機之兆非明，故見小曰明；以道自勝故守柔曰強；用其光復其明則無遺身殃，光道之用、明道之體，用不離體故用愈光體愈明；襲承也，真常之道吾固有之，能承襲則綿綿不絕。魏源以此章為其第四十五章；校傅奕「可以為天下母」，河上「得」作「知」、「以」作「復」，《釋文》「兌」作「銳」，河上兩「曰」作「日」（此從《淮南子》），《淮南子》「用其光」上有「是謂」，王弼「襲」作「習」、葉夢得「常」作「裳」，皆音近而誤。王夫之以言始有三：君子之言始言其主持，釋氏之言始言其涵合，此之言始言其生動；生動者氣而非徒氣，但以氣則方生於彼而此已枵然，盈彼不虛此，先天地生而即後天地死，其息極微用之無跡；小且無所執況於大，弱且不必用況於強，將孰從而致吾見與守；方其守而知，知之在守，方其知而守，守之在知；生息無窮、機漾於渺，欲執已逝、欲審已遷，何所為常；於其不常而陰尸其常，豈復在母子之涯涘；以己知力有涯之用追隨母子之變，未見免於殃。河上公十一注、王弼八注、成玄英十一注、唐玄宗御注御疏十八注、嚴遵三注、李榮八注、陸希聲七注、呂惠卿七注、蘇轍七注、吳澄七注、憨山七注、魏源五注、王夫之三注；俞樾《諸子平議》此章未列，故十三家。河上公題「歸元第五十二」，《玄德纂疏》、呂惠卿、蘇轍題「天下有始章第五十二」，王弼本無章題；吳澄以此章為其第四十三章，魏源以此章為其第四十五章；王弼道藏本轉錄作「既知其母，復知其子」「沒其不殆」「是謂習常」，其中「沒其」當為「沒身」形近之誤，本站從通行本校正。諸本異文：傅奕「可以為天下母」；河上「得」作「知」、「以」作「復」；《釋文》「兌」作「銳」；河上兩「曰」作「日」；《淮南子》「用其光」上有「是謂」；王弼「襲」作「習」；葉夢得「常」作「裳」；並見校記。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。", "summarySimp": "全章七句：首句标出天下有始、可为天下母；第二句言既得其母以知其子；第三句言既知其子复守其母则没身不殆；第四、五句以塞兑闭门与开兑济事对举，明守母之方与失守之害；第六句以见小为明、守柔为强；末句以用光归明、无遗身殃结于习常。河上公以始有道也，道为天下万物母；子一也，既知道已当复知一，已知一当复守道反无为，故不危殆；兑目、门口，塞目不妄视、闭口不妄言则终身不勤苦；开目视情欲、益情欲之事则祸乱成；萌芽未动、祸乱未见为小，昭然独见为明；守柔弱曰已强大；用其目光于外视时世利害，复反光明于内无使精神泄；内视存神不为漏失；能行此是谓修常道。王弼以善始则善养畜，天下有始则可为天下母；母本子末，得本以知末，不舍本以逐末；兑为事欲所由生、门为事欲所由从；无事永逸故终身不勤；不问其原而济其事故终身不救；为治之功不在大，见大不明见小乃明，守强不强守柔乃强；用其光为显道以去民迷，复归其明为不明察；习常即道之常。成玄英以始道本、母道迹，天下万物皆从此生，从本降迹、导引苍生、长之育之如母爱子；既知道大慈引接凡庶即是我母，方知我身是道子；既知是道子应归复守母，守母则久视长存、归本则殁身不殆；兑口、门五门，闭五门不着色声香味触，闭塞有断情忍色与即境体真两义；开眼耳等根、济色声等事则终身耽染没命贪淫，大圣不能救度；见小即观照至妙之理，智慧日日增明；守柔即用道谦和柔弱，德业日日强盛，定慧解行兼备；光为智照，用光照物即照而忘、韬光晦迹、归明于昩；袭常即承袭常道、绍隆真教。唐玄宗御注以始者冲气，妙气生成万物有茂养之德故为天下母；御疏以资气曰始、资生曰母，始母虽殊于道气布化常一；万物既得冲气茂养，知身即是冲气之子；既知身是冲气之子，当守冲和妙气不令离散，终殁其身长无危殆；兑爱悦，塞之不纵六根爱悦则祸患之门闭，终身不勤劳；开张六根、纵视听以成济爱悦之事则祸患日增，终身不能救；人能于事微小见而改行可谓明，御疏以守母之人防萌杜渐、理之于未乱；守柔弱则人不能加可谓强；用光外照、复归守内明，不矜明用强；遗犹与也，还守内明则无与身为殃咎，是谓密用真常之道，袭犹密用。严遵《玄德纂疏》卷十四存辑文三条：塞其聪明、闭其天门，关之以舌、键之以心，不听之听与天同听，不视之视与天同明，不言之化与天同德，岂俟于开济；昭然独见无形之变，毫毛之害不生，祸患不及于身；用光外照而不违衣食、不求过分，当贱不望贵、贫不望富，则反归其明而神明不耗，我道相入、浑而为一。李荣以道为物本故云始，德能畜养故云母；物从道生，子可知也；子从亲生必须孝于亲，物从道生必须守于道，子孝母慈、人守道则不殆；掩目闭口外患不生，既无疲劳人绝勤苦，为修身之道；失道滞俗、去本求末，通六情之兑、开五欲之门，虽成有累之事终失无为之道，亡没此身难可救拔；祸乱初起为小，预能防患曰明，顺道无违曰柔，始终不损曰强；智能照机以之防祸为用光，睹见未萌、皎然无失、内视反照为复归其明；放情极欲、违本徇末则归无常。陆希声以天下万物固有所始，始天下者唯无名；无名为天下之始、有名为万物之母；道生一，一为道之子、道为一之母；得体知用、得用守体，体用冥一、应感不穷，故殁身不殆；兑为嗜欲所生、门为云为所由，以性正情则嗜欲之原塞，以理正事则云为之路闭，终身不复劳；开源弗塞、通其路弗闭则形神俱劳、终身不可救；知塞兑闭门之术是见微小，挫嗜欲之锐、解云为之纷是守柔弱；明者内景谓体、光者外照谓用，出应于事反归于理，以用归体，密用真常。吕惠卿以天下有始为天下母即经所谓吾不知其名字之曰道者；无名天地之始、有名万物之母，有名徒为万物母而未足为天下母；闻道易得道难、得道易守道难；既得其母与心契，知天下之物皆我之所出，常守之不失则孰能害其所自出，故殁身不殆；塞兑闭门即守母，心动于内而纵为有兑，有兑则心出交物，塞之则心不出；物引于外而纳为有门，有门则物入扰心，闭之则物不入；内不出外不入，万物芸芸于前而不知，何勤之有；开兑不塞、济事不损则心为物之逆旅，终身不救；守母者见心于动之微，寂然不动、感而遂通，故见小明；守无形之至柔而物莫之能胜，故守柔强；用光照动之微、复归明以反寂然，则未尝开兑济事，何殃之有；袭于知和而深不可见。苏辙以无名天地之始、有名万物之母，道方无名则物所资始，及其有名则物所资生，故谓始又谓母，其子则万物；圣人体道以周物如以母知子，智能周之而未尝以物忘道，故终守其母；天下皆具此道而常患忘道徇物，目悦色耳悦声，开悦之心而济其事则终身陷溺不能救；圣人终身不勤唯塞而闭之，未尝出而徇之；悦之为害始小而浸大，知小之将大而闭之可谓明；趋其所悦而不顾自以为强而非强，唯见悦而知畏者可谓强；圣人非绝物，以神应物、用光而已身不与，光与物接物有去而明无损，故常性湛然相袭不绝。吴澄以始道也母德也，有此天地之始以为此万物之母；人既得其母而以此知母中之有子，既知中之有子而又能守其母，母住而子不离，引董思靖人受气以生气为母、神寓于气故为子、守母则气专神安；兑从人从口八象口上气出，塞兑谓杜口不言使气不自口出；门为气所出入之门谓鼻，先塞兑而后可闭门，由不言而渐调息减息以至无息，则气专于内终身不因劳致耗；凡人有事必须有言，开口成济应接之事则气耗而匮，终身不可救；小犹前章微字，所知见者微茫而不欲其明，则不过用其神以伤明而日进于明；所执守者耎脆而不欲其强，则不暴使其气以害强而日进于强；见小者育子、守柔者守母；日或作曰，传写之误；水镜照物谓之光，光之体谓之明，用照外之光回光照内、复返归藏于内体之明；神太用则竭、照见渊鱼者不祥，含光混世则无殃；袭常为掩藏常光之用、复归常明之体。憨山以道体之方当背物合道，万物资始乎道故天下有始以为天下母，道为体物为用、道为母物为子；知母不知子则沦断灭，知物不知道则殉物忘道失性真，故既知母又要知子，有体有用；知物从道生则不事于物，故知子复守母，用不离体；体用两全、动静不二故没身不殆；兑为口、门为眼耳视听之根，道本无言，妄机鼓动去道转远故塞兑；驰声色忘返则逐物背性，故收视返听、内照独朗，闭门则终身用之而不勤；开兑济事、丧心于物则终身不可救；不能戒谨于隐微、忽于欲机之兆非明，故见小曰明；以道自胜故守柔曰强；用其光复其明则无遗身殃，光道之用、明道之体，用不离体故用愈光体愈明；袭承也，真常之道吾固有之，能承袭则绵绵不绝。魏源以此章为其第四十五章；校傅奕「可以为天下母」，河上「得」作「知」、「以」作「复」，《释文》「兑」作「锐」，河上两「曰」作「日」（此从《淮南子》），《淮南子》「用其光」上有「是谓」，王弼「袭」作「习」、叶梦得「常」作「裳」，皆音近而误。王夫之以言始有三：君子之言始言其主持，释氏之言始言其涵合，此之言始言其生动；生动者气而非徒气，但以气则方生于彼而此已枵然，盈彼不虚此，先天地生而即后天地死，其息极微用之无迹；小且无所执况于大，弱且不必用况于强，将孰从而致吾见与守；方其守而知，知之在守，方其知而守，守之在知；生息无穷、机漾于渺，欲执已逝、欲审已迁，何所为常；于其不常而阴尸其常，岂复在母子之涯涘；以己知力有涯之用追随母子之变，未见免于殃。河上公十一注、王弼八注、成玄英十一注、唐玄宗御注御疏十八注、严遵三注、李荣八注、陆希声七注、吕惠卿七注、苏辙七注、吴澄七注、憨山七注、魏源五注、王夫之三注；俞樾《诸子平议》此章未列，故十三家。河上公题「归元第五十二」，《玄德纂疏》、吕惠卿、苏辙题「天下有始章第五十二」，王弼本无章题；吴澄以此章为其第四十三章，魏源以此章为其第四十五章；王弼道藏本转录作「既知其母，复知其子」「没其不殆」「是谓习常」，其中「没其」当为「没身」形近之误，本站从通行本校正。诸本异文：傅奕「可以为天下母」；河上「得」作「知」、「以」作「复」；《释文》「兑」作「锐」；河上两「曰」作「日」；《淮南子》「用其光」上有「是谓」；王弼「袭」作「习」；叶梦得「常」作「裳」；并见校记。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。", "dataFile": "data/chapters/laozi-52.json", "relationsFile": "data/commentary-relations-laozi-52.json", "url": "/laozi/52/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第五十二" }, "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": "王弼道藏本轉錄正文作「天下有始，以為天下母。既知其母，復知其子；既知其子，復守其母，沒其不殆。塞其兌，閉其門，終身不勤。開其兌，濟其事，終身不救。見小曰明，守柔曰強。用其光，復歸其明，無遺身殃；是謂習常」，其中「沒其」當是「沒身」之形近誤，本站從諸本作「沒身」；河上公題「歸元第五十二」，《玄德纂疏》、呂惠卿、蘇轍題「天下有始章第五十二」；吳澄以此章為其第四十三章，魏源以此章為其第四十五章。諸本異文：傅奕「以為天下母」作「可以為天下母」；河上公「得」作「知」、「以」作「復」，與王弼道藏本同；唐玄宗、成玄英、陸希聲、呂惠卿、蘇轍、吳澄、魏源、王夫之正文作「既得其母，以知其子」；《釋文》「兌」作「銳」；河上公兩「曰」字作「日」，《淮南子》「用其光」上有「是謂」；王弼「襲」作「習」，河上公四部叢刊本亦作「習常」，《玄德纂疏》所引河上公作「襲常」，葉夢得「常」作「裳」。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": "王弼道藏本转录正文作「天下有始，以为天下母。既知其母，复知其子；既知其子，复守其母，没其不殆。塞其兑，闭其门，终身不勤。开其兑，济其事，终身不救。见小曰明，守柔曰强。用其光，复归其明，无遗身殃；是谓习常」，其中「没其」当是「没身」之形近误，本站从诸本作「没身」；河上公题「归元第五十二」，《玄德纂疏》、吕惠卿、苏辙题「天下有始章第五十二」；吴澄以此章为其第四十三章，魏源以此章为其第四十五章。诸本异文：傅奕「以为天下母」作「可以为天下母」；河上公「得」作「知」、「以」作「复」，与王弼道藏本同；唐玄宗、成玄英、陆希声、吕惠卿、苏辙、吴澄、魏源、王夫之正文作「既得其母，以知其子」；《释文》「兑」作「锐」；河上公两「曰」字作「日」，《淮南子》「用其光」上有「是谓」；王弼「袭」作「习」，河上公四部丛刊本亦作「习常」，《玄德纂疏》所引河上公作「袭常」，叶梦得「常」作「裳」。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": 7, "commentaries": 102, "charNotes": 17, "collations": 9 } }, "sources": [ { "id": "heshanggong", "name": "河上公章句", "short": "河上公", "author": "河上公", "work": "老子道德經章句", "era": "漢", "years": "傳漢文帝時", "color": "#a3542c", "desc": "分章句解，兼重治身與治國；此章題「歸元第五十二」，以始有道也、道為天下萬物母；子一也，既知道已當復知一；已知一當復守道反無為；兌目、門口，塞目不妄視、閉口不妄言則終身不勤苦；開目視情欲、益情欲之事則禍亂成；萌芽未動、禍亂未見為小，昭然獨見為明；守柔弱曰已強大；用其目光於外視時世利害，復反光明於內無使精神泄；內視存神不為漏失；能行此是謂修常道。此章據四部叢刊本，參校《玄德纂疏》卷十四所引；注十一條。", "count": 11, "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「归元第五十二」，以始有道也、道为天下万物母；子一也，既知道已当复知一；已知一当复守道反无为；兑目、门口，塞目不妄视、闭口不妄言则终身不勤苦；开目视情欲、益情欲之事则祸乱成；萌芽未动、祸乱未见为小，昭然独见为明；守柔弱曰已强大；用其目光于外视时世利害，复反光明于内无使精神泄；内视存神不为漏失；能行此是谓修常道。此章据四部丛刊本，参校《玄德纂疏》卷十四所引；注十一条。", "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；此章注八條，以善始則善養畜，天下有始則可為天下母；母本子末，得本以知末，不舍本以逐末；兌為事欲所由生、門為事欲所由從；無事永逸故終身不勤；不問其原而濟其事故終身不救；為治之功不在大，見大不明見小乃明，守強不強守柔乃強；用其光為顯道以去民迷，復歸其明為不明察；習常即道之常。此章注據《道藏》本王弼《老子注》德經，參校魏源《老子本義》所引。", "count": 8, "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；此章注八条，以善始则善养畜，天下有始则可为天下母；母本子末，得本以知末，不舍本以逐末；兑为事欲所由生、门为事欲所由从；无事永逸故终身不勤；不问其原而济其事故终身不救；为治之功不在大，见大不明见小乃明，守强不强守柔乃强；用其光为显道以去民迷，复归其明为不明察；习常即道之常。此章注据《道藏》本王弼《老子注》德经，参校魏源《老子本义》所引。", "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，以始道本、母道迹，天下萬物皆從此生，從本降迹、導引蒼生、長之育之如母愛子；既知道大慈引接凡庶即是我母，方知我身是道子；既知是道子應歸復守母，守母則久視長存、歸本則殁身不殆；兌口、門五門，閉五門不著色聲香味觸，閉塞有斷情忍色與即境體真兩義；開眼耳等根、濟色聲等事則終身耽染沒命貪淫；見小即觀照至妙之理，智慧日日增明；守柔即用道謙和柔弱，德業日日強盛；光為智照，用光照物即照而忘、韜光晦迹、歸明於昩；襲常即承襲常道、紹隆真教。注十一條。", "count": 11, "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，以始道本、母道迹，天下万物皆从此生，从本降迹、导引苍生、长之育之如母爱子；既知道大慈引接凡庶即是我母，方知我身是道子；既知是道子应归复守母，守母则久视长存、归本则殁身不殆；兑口、门五门，闭五门不着色声香味触，闭塞有断情忍色与即境体真两义；开眼耳等根、济色声等事则终身耽染没命贪淫；见小即观照至妙之理，智慧日日增明；守柔即用道谦和柔弱，德业日日强盛；光为智照，用光照物即照而忘、韬光晦迹、归明于昩；袭常即承袭常道、绍隆真教。注十一条。", "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；御注以始者沖氣，妙氣生成萬物有茂養之德故為天下母；萬物既得沖氣茂養，知身即是沖氣之子；既知身是沖氣之子，當守沖和妙氣不令離散，終殁其身長無危殆；兌愛悅，塞之不縱六根愛悅則禍患之門閉，終身不勤勞；開張六根、縱視聽以成濟愛悅之事則禍患日增，終身不能救；人能於事微小見而改行可謂明；守柔弱則人不能加可謂強；用光外照、復歸守內明；遺為也，還守內明則無與身為殃咎，是謂密用真常之道。御疏以資氣曰始、資生曰母，始母雖殊於道氣布化常一；守道清凈、不染妄塵，愛氣養神使不離散；閉塞愛悅之視聽則禍患之門閉；防萌杜漸、理之於未亂；光外照而常動、明內融而常靜，息外歸內；遺與也，襲猶密用。注十八條，御注九條、御疏九條。", "count": 18, "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；御注以始者冲气，妙气生成万物有茂养之德故为天下母；万物既得冲气茂养，知身即是冲气之子；既知身是冲气之子，当守冲和妙气不令离散，终殁其身长无危殆；兑爱悦，塞之不纵六根爱悦则祸患之门闭，终身不勤劳；开张六根、纵视听以成济爱悦之事则祸患日增，终身不能救；人能于事微小见而改行可谓明；守柔弱则人不能加可谓强；用光外照、复归守内明；遗为也，还守内明则无与身为殃咎，是谓密用真常之道。御疏以资气曰始、资生曰母，始母虽殊于道气布化常一；守道清净、不染妄尘，爱气养神使不离散；闭塞爱悦之视听则祸患之门闭；防萌杜渐、理之于未乱；光外照而常动、明内融而常静，息外归内；遗与也，袭犹密用。注十八条，御注九条、御疏九条。", "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》卷十四存輯文三條：塞其聰明、閉其天門，關之以舌、鍵之以心，不聽之聽與天同聽，不視之視與天同明，不言之化與天同德，豈俟於開濟；昭然獨見無形之變，毫毛之害不生，禍患不及於身；用光外照而不違衣食、不求過分，當賤不望貴、貧不望富，則反歸其明而神明不耗，我道相入、渾而為一。嚴遵本無章題，此章自為一篇。輯文三條。", "count": 3, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "以「自然」「太和」立说；此章《玄德纂疏》卷十四存辑文三条：塞其聪明、闭其天门，关之以舌、键之以心，不听之听与天同听，不视之视与天同明，不言之化与天同德，岂俟于开济；昭然独见无形之变，毫毛之害不生，祸患不及于身；用光外照而不违衣食、不求过分，当贱不望贵、贫不望富，则反归其明而神明不耗，我道相入、浑而为一。严遵本无章题，此章自为一篇。辑文三条。", "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，以道為物本故云始，德能畜養故云母；物從道生，子可知也；子從親生必須孝於親，物從道生必須守於道，子孝母慈、人守道則不殆；掩目閉口外患不生，既無疲勞人絕勤苦，為修身之道；失道滯俗、去本求末，通六情之兌、開五欲之門，雖成有累之事終失無為之道，亡沒此身難可救拔；禍亂初起為小，預能防患曰明，順道無違曰柔，始終不損曰強；智能照機以之防禍為用光，睹見未萌、皎然無失、內視反照為復歸其明；放情極欲、違本徇末則歸無常。注八條。", "count": 8, "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，以道为物本故云始，德能畜养故云母；物从道生，子可知也；子从亲生必须孝于亲，物从道生必须守于道，子孝母慈、人守道则不殆；掩目闭口外患不生，既无疲劳人绝勤苦，为修身之道；失道滞俗、去本求末，通六情之兑、开五欲之门，虽成有累之事终失无为之道，亡没此身难可救拔；祸乱初起为小，预能防患曰明，顺道无违曰柔，始终不损曰强；智能照机以之防祸为用光，睹见未萌、皎然无失、内视反照为复归其明；放情极欲、违本徇末则归无常。注八条。", "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，以天下萬物固有所始，始天下者唯無名；無名為天下之始、有名為萬物之母；道生一，一為道之子、道為一之母；得體知用、得用守體，體用冥一、應感不窮，故殁身不殆；兌為嗜慾所生、門為云為所由，以性正情則嗜慾之原塞，以理正事則云為之路閉，終身不復勞；開源弗塞、通其路弗閉則形神俱勞、終身不可救；知塞兌閉門之術是見微小，挫嗜慾之銳、解云為之紛是守柔弱；明者內景謂體、光者外照謂用，出應於事反歸於理，以用歸體，密用真常。此傳據《道藏》本，本站按文義分七條。", "count": 7, "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，以天下万物固有所始，始天下者唯无名；无名为天下之始、有名为万物之母；道生一，一为道之子、道为一之母；得体知用、得用守体，体用冥一、应感不穷，故殁身不殆；兑为嗜欲所生、门为云为所由，以性正情则嗜欲之原塞，以理正事则云为之路闭，终身不复劳；开源弗塞、通其路弗闭则形神俱劳、终身不可救；知塞兑闭门之术是见微小，挫嗜欲之锐、解云为之纷是守柔弱；明者内景谓体、光者外照谓用，出应于事反归于理，以用归体，密用真常。此传据《道藏》本，本站按文义分七条。", "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，以天下有始為天下母即經所謂吾不知其名字之曰道者；無名天地之始、有名萬物之母，有名徒為萬物母而未足為天下母；聞道易得道難、得道易守道難；既得其母與心契，知天下之物皆我之所出，常守之不失則孰能害其所自出，故殁身不殆；塞兌閉門即守母，心動於內而縱為有兌，有兌則心出交物；物引於外而納為有門，有門則物入擾心；內不出外不入，萬物芸芸於前而不知，何勤之有；開兌不塞、濟事不損則心為物之逆旅，終身不救；守母者見心於動之微，寂然不動、感而遂通，故見小明；守無形之至柔而物莫能勝，故守柔強；用光照動之微、復歸明以反寂然，則未嘗開兌濟事，何殃之有；襲於知和而深不可見。此傳據《道藏》本，本站按文義分七條。", "count": 7, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "北宋", "yearsSimp": "1032–1111", "descSimp": "此章整章一传，以天下有始为天下母即经所谓吾不知其名字之曰道者；无名天地之始、有名万物之母，有名徒为万物母而未足为天下母；闻道易得道难、得道易守道难；既得其母与心契，知天下之物皆我之所出，常守之不失则孰能害其所自出，故殁身不殆；塞兑闭门即守母，心动于内而纵为有兑，有兑则心出交物；物引于外而纳为有门，有门则物入扰心；内不出外不入，万物芸芸于前而不知，何勤之有；开兑不塞、济事不损则心为物之逆旅，终身不救；守母者见心于动之微，寂然不动、感而遂通，故见小明；守无形之至柔而物莫能胜，故守柔强；用光照动之微、复归明以反寂然，则未尝开兑济事，何殃之有；袭于知和而深不可见。此传据《道藏》本，本站按文义分七条。", "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": "此章解七條，以無名天地之始、有名萬物之母，道方無名則物所資始，及其有名則物所資生，故謂始又謂母，其子則萬物；聖人體道以周物如以母知子，智能周之而未嘗以物忘道，故終守其母；天下皆具此道而常患忘道徇物，目悅色耳悅聲，開悅之心而濟其事則終身陷溺不能救；聖人終身不勤唯塞而閉之，未嘗出而徇；悅之為害始小而浸大，知小之將大而閉之可謂明；趨其所悅而不顧自以為強而非強，唯見悅而知畏者可謂強；聖人非絕物，以神應物、用光而已身不與，光與物接物有去而明無損，故常性湛然相襲不絕。此章解據《道藏》本。", "count": 7, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "北宋", "yearsSimp": "1039–1112", "descSimp": "此章解七条，以无名天地之始、有名万物之母，道方无名则物所资始，及其有名则物所资生，故谓始又谓母，其子则万物；圣人体道以周物如以母知子，智能周之而未尝以物忘道，故终守其母；天下皆具此道而常患忘道徇物，目悦色耳悦声，开悦之心而济其事则终身陷溺不能救；圣人终身不勤唯塞而闭之，未尝出而徇；悦之为害始小而浸大，知小之将大而闭之可谓明；趋其所悦而不顾自以为强而非强，唯见悦而知畏者可谓强；圣人非绝物，以神应物、用光而已身不与，光与物接物有去而明无损，故常性湛然相袭不绝。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": "此章自為其第四十三章；以始道也母德也，有此天地之始以為此萬物之母；人既得其母而以此知母中之有子，既知中之有子而又能守其母，母住而子不離，引董思靖人受氣以生氣為母、神寓於氣故為子、守母則氣專神安；兌從人從口八象口上氣出，塞兌謂杜口不言使氣不自口出；門為氣所出入之門謂鼻，先塞兌而後可閉門，由不言而漸調息減息以至無息，則氣專於內終身不因勞致耗；凡人有事必須有言，開口成濟應接之事則氣耗而匱，終身不可救；小猶前章微字，所知見者微茫而不欲其明，則不過用其神以傷明而日進於明；所執守者耎脆而不欲其強，則不暴使其氣以害強而日進於強；見小者育子、守柔者守母；日或作曰，傳寫之誤；水鏡照物謂之光，光之體謂之明，用照外之光回光照內、復返歸藏於內體之明；神太用則竭、照見淵魚者不祥，含光混世則無殃；襲常為掩藏常光之用、復歸常明之體。注七條。", "count": 7, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "此章自为其第四十三章；以始道也母德也，有此天地之始以为此万物之母；人既得其母而以此知母中之有子，既知中之有子而又能守其母，母住而子不离，引董思靖人受气以生气为母、神寓于气故为子、守母则气专神安；兑从人从口八象口上气出，塞兑谓杜口不言使气不自口出；门为气所出入之门谓鼻，先塞兑而后可闭门，由不言而渐调息减息以至无息，则气专于内终身不因劳致耗；凡人有事必须有言，开口成济应接之事则气耗而匮，终身不可救；小犹前章微字，所知见者微茫而不欲其明，则不过用其神以伤明而日进于明；所执守者耎脆而不欲其强，则不暴使其气以害强而日进于强；见小者育子、守柔者守母；日或作曰，传写之误；水镜照物谓之光，光之体谓之明，用照外之光回光照内、复返归藏于内体之明；神太用则竭、照见渊鱼者不祥，含光混世则无殃；袭常为掩藏常光之用、复归常明之体。注七条。", "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，以道體之方當背物合道，萬物資始乎道故天下有始以為天下母，道為體物為用、道為母物為子；知母不知子則淪斷滅，知物不知道則殉物忘道失性真，故既知母又要知子，有體有用；知物從道生則不事於物，故知子復守母，用不離體；體用兩全、動靜不二故沒身不殆；兌為口、門為眼耳視聽之根，道本無言，妄機鼓動去道轉遠故塞兌；馳聲色忘返則逐物背性，故收視返聽、內照獨朗，閉門則終身用之而不勤；開兌濟事、喪心於物則終身不可救；不能戒謹於隱微、忽於欲機之兆非明，故見小曰明；以道自勝故守柔曰強；用其光復其明則無遺身殃，光道之用、明道之體，用不離體故用愈光體愈明；襲承也，真常之道吾固有之，能承襲則綿綿不絕。本站按文義分七條。", "count": 7, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "此章整章一解，以道体之方当背物合道，万物资始乎道故天下有始以为天下母，道为体物为用、道为母物为子；知母不知子则沦断灭，知物不知道则殉物忘道失性真，故既知母又要知子，有体有用；知物从道生则不事于物，故知子复守母，用不离体；体用两全、动静不二故没身不殆；兑为口、门为眼耳视听之根，道本无言，妄机鼓动去道转远故塞兑；驰声色忘返则逐物背性，故收视返听、内照独朗，闭门则终身用之而不勤；开兑济事、丧心于物则终身不可救；不能戒谨于隐微、忽于欲机之兆非明，故见小曰明；以道自胜故守柔曰强；用其光复其明则无遗身殃，光道之用、明道之体，用不离体故用愈光体愈明；袭承也，真常之道吾固有之，能承袭则绵绵不绝。本站按文义分七条。", "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；此章為其第四十五章；校傅奕「可以為天下母」，河上「得」作「知」、「以」作「復」，《釋文》「兌」作「銳」，河上兩「曰」作「日」（此從《淮南子》），《淮南子》「用其光」上有「是謂」，王弼「襲」作「習」、葉夢得「常」作「裳」，皆音近而誤。校記五條。", "count": 5, "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；此章为其第四十五章；校傅奕「可以为天下母」，河上「得」作「知」、「以」作「复」，《释文》「兑」作「锐」，河上两「曰」作「日」（此从《淮南子》），《淮南子》「用其光」上有「是谓」，王弼「袭」作「习」、叶梦得「常」作「裳」，皆音近而误。校记五条。", "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，以言始有三：君子之言始言其主持，釋氏之言始言其涵合，此之言始言其生動；生動者氣而非徒氣，但以氣則方生於彼而此已枵然，盈彼不虛此，先天地生而即後天地死，其息極微用之無跡；小且無所執況於大，弱且不必用況於強，將孰從而致吾見與守；方其守而知，知之在守，方其知而守，守之在知；生息無窮、機漾於渺，欲執已逝、欲審已遷，何所為常；於其不常而陰尸其常，豈復在母子之涯涘；以己知力有涯之用追隨母子之變，未見免於殃。本站按文義分三條。", "count": 3, "nameSimp": "船山衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "此章衍文，以言始有三：君子之言始言其主持，释氏之言始言其涵合，此之言始言其生动；生动者气而非徒气，但以气则方生于彼而此已枵然，盈彼不虚此，先天地生而即后天地死，其息极微用之无迹；小且无所执况于大，弱且不必用况于强，将孰从而致吾见与守；方其守而知，知之在守，方其知而守，守之在知；生息无穷、机漾于渺，欲执已逝、欲审已迁，何所为常；于其不常而阴尸其常，岂复在母子之涯涘；以己知力有涯之用追随母子之变，未见免于殃。本站按文义分三条。", "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": 7, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "天下有始，以為天下母。", "textSimp": "天下有始，以为天下母。", "translation": "天下万物都有本始，这本始可以作为天下万物的母亲。", "translationTrad": "天下萬物都有本始，這本始可以作為天下萬物的母親。", "noteIds": [ "c001", "c002", "c003", "c004", "c005", "c006", "c007", "c008", "c009", "c010", "c011", "c012", "c013" ], "noteCount": 13, "charNoteIds": [ "n001", "n002" ], "key": "laozi-52:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "既知其母，復知其子；", "textSimp": "既知其母，复知其子；", "translation": "既已得知它的母亲，就能据以认识它的子女；", "translationTrad": "既已得知它的母親，就能據以認識它的子女；", "noteIds": [ "c014", "c015", "c016", "c017", "c018", "c019", "c020", "c021", "c022", "c023", "c024", "c025", "c026" ], "noteCount": 13, "charNoteIds": [ "n003", "n004" ], "key": "laozi-52:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "既知其子，復守其母，沒身不殆。", "textSimp": "既知其子，复守其母，没身不殆。", "translation": "既已认识它的子女，又回过来持守它的母亲，终身不会有危险。", "translationTrad": "既已認識它的子女，又回過來持守它的母親，終身不會有危險。", "noteIds": [ "c027", "c015", "c028", "c029", "c030", "c031", "c032", "c033", "c034", "c035", "c036" ], "noteCount": 11, "charNoteIds": [ "n005", "n006" ], "key": "laozi-52:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "塞其兌，閉其門，終身不勤。", "textSimp": "塞其兑，闭其门，终身不勤。", "translation": "堵住嗜欲的孔窍，关闭情欲的门户，终身不会有劳苦。", "translationTrad": "堵住嗜欲的孔竅，關閉情欲的門戶，終身不會有勞苦。", "noteIds": [ "c037", "c038", "c039", "c040", "c041", "c042", "c043", "c044", "c045", "c046", "c047", "c048", "c049", "c050", "c051", "c052", "c053" ], "noteCount": 17, "charNoteIds": [ "n007", "n008" ], "key": "laozi-52:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "開其兌，濟其事，終身不救。", "textSimp": "开其兑，济其事，终身不救。", "translation": "打开嗜欲的孔窍，去成就那些情欲之事，终身不可救药。", "translationTrad": "打開嗜欲的孔竅，去成就那些情欲之事，終身不可救藥。", "noteIds": [ "c054", "c055", "c056", "c057", "c058", "c059", "c046", "c060", "c061", "c062", "c050", "c063", "c064" ], "noteCount": 13, "charNoteIds": [ "n009", "n010", "n011" ], "key": "laozi-52:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "見小曰明，守柔曰強。", "textSimp": "见小曰明，守柔曰强。", "translation": "能察见细微叫作明，能持守柔弱叫作强。", "translationTrad": "能察見細微叫作明，能持守柔弱叫作強。", "noteIds": [ "c065", "c066", "c067", "c068", "c069", "c070", "c071", "c072", "c073", "c074", "c075", "c076", "c077", "c078", "c079", "c080", "c081", "c082" ], "noteCount": 18, "charNoteIds": [ "n012", "n013" ], "key": "laozi-52:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "用其光，復歸其明，無遺身殃；是謂習常。", "textSimp": "用其光，复归其明，无遗身殃；是谓习常。", "translation": "运用那外照的光，回归于内在的明，不给自身留下祸殃；这就叫作习常。", "translationTrad": "運用那外照的光，回歸於內在的明，不給自身留下禍殃；這就叫作習常。", "noteIds": [ "c083", "c084", "c085", "c086", "c087", "c088", "c089", "c090", "c091", "c092", "c093", "c094", "c095", "c096", "c097", "c098", "c099", "c100", "c101", "c102" ], "noteCount": 20, "charNoteIds": [ "n014", "n015", "n016", "n017" ], "key": "laozi-52:s007", "n": 7 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "始，有道也。道為天下萬物之母。", "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「歸元第五十二」。", "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": "始，有道也。道为天下万物之母。", "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「歸元第五十二」。）", "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「归元第五十二」。", "lemmaSimp": "天下有始" }, { "id": "c002", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "善始之，則善養畜之矣。故天下有始，則可以為天下母矣。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "textSimp": "善始之，则善养畜之矣。故天下有始，则可以为天下母矣。", "citationFull": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经，参校魏源《老子本义》所引）", "lemmaSimp": "天下有始" }, { "id": "c003", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "始，道本也；母，道迹也。夫玄道妙本，大智慧源，超絕名言，離諸色象，天下萬物皆從此生。以為母者，言從本降迹，導引蒼生，長之育之，如母愛子。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "始，道本也；母，道迹也。夫玄道妙本，大智慧源，超绝名言，离诸色象，天下万物皆从此生。以为母者，言从本降迹，导引苍生，长之育之，如母爱子。", "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": "天下有始" }, { "id": "c004", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "始者，沖氣也。言此妙氣生成萬物，有茂養之德，故可以為天下母。", "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": "始者，冲气也。言此妙气生成万物，有茂养之德，故可以为天下母。", "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": "天下有始" }, { "id": "c005", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "以為天下母", "kind": "note", "text": "資氣曰始，資生曰母。言道能以沖妙氣生成萬物，物得以生，如母之生子，故云以為天下母。始母雖殊，於道氣布化常一。故上經云：無名天地始，有名萬物母。言此者，欲令知源識本，守母而存子也。", "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": "资气曰始，资生曰母。言道能以冲妙气生成万物，物得以生，如母之生子，故云以为天下母。始母虽殊，于道气布化常一。故上经云：无名天地始，有名万物母。言此者，欲令知源识本，守母而存子也。", "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": "以为天下母" }, { "id": "c006", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "道為物本，故云始；德能畜養，故云母也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "道为物本，故云始；德能畜养，故云母也。", "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": "天下有始" }, { "id": "c007", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "天下萬物固有所始，始天下者其唯無名乎？天下萬物固有所生，生萬物者其唯有名乎？然則無名為天下之始，有名為萬物之母。夫無名有名存乎體用，用因體生，故復以無名為有名之母也。故曰天下有始，以為天下母，即道生一也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "天下万物固有所始，始天下者其唯无名乎？天下万物固有所生，生万物者其唯有名乎？然则无名为天下之始，有名为万物之母。夫无名有名存乎体用，用因体生，故复以无名为有名之母也。故曰天下有始，以为天下母，即道生一也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "天下有始" }, { "id": "c008", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "天下有始以為天下母，則經所謂吾不知其名、字之曰道者是也。無名天地之始，有名萬物之母。道常无名而為天下母，何也？蓋有名徒為萬物母而未足為天下母；无名天地之始，則自天而下皆生於无名，故曰天下有始，以為天下母也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "天下有始以为天下母，则经所谓吾不知其名、字之曰道者是也。无名天地之始，有名万物之母。道常无名而为天下母，何也？盖有名徒为万物母而未足为天下母；无名天地之始，则自天而下皆生于无名，故曰天下有始，以为天下母也。", "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": "天下有始" }, { "id": "c009", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "無名天地之始，有名萬物之母。道方無名，則物之所資始也；及其有名，則物之所資生也。故謂之始，又謂之母，其子則萬物也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "无名天地之始，有名万物之母。道方无名，则物之所资始也；及其有名，则物之所资生也。故谓之始，又谓之母，其子则万物也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "天下有始" }, { "id": "c010", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "始，道也；母，德也。有此天地之始，以為此萬物之母也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "始，道也；母，德也。有此天地之始，以为此万物之母也。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "天下有始" }, { "id": "c011", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "此言道體之方，當以背物合道為要妙也。由萬物皆資始乎道，故曰天下有始，以為天下母，所謂道生之也。是知道為體而物為用，故道為母、物為子。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "此言道体之方，当以背物合道为要妙也。由万物皆资始乎道，故曰天下有始，以为天下母，所谓道生之也。是知道为体而物为用，故道为母、物为子。", "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": "天下有始" }, { "id": "c012", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s001" }, "lemma": "以為天下母", "kind": "note", "text": "傅奕本作「可以為天下母」。", "authorNote": "此為校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "傅奕本作「可以为天下母」。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为校记。", "lemmaSimp": "以为天下母" }, { "id": "c013", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s001" }, "lemma": "天下有始", "kind": "note", "text": "言「始」者有三：君子之言始，言其主持也；釋氏之言始，言其涵合也；此之言「始」，言其生動也。", "authorNote": "", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "言「始」者有三：君子之言始，言其主持也；释氏之言始，言其涵合也；此之言「始」，言其生动也。", "citationFull": "王夫之《老子衍》（公開轉錄本）", "citationSimp": "王夫之《老子衍》（公开转录本）", "lemmaSimp": "天下有始" }, { "id": "c014", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "復知其子", "kind": "note", "text": "子，一也。既知道已，當復知一也。", "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": "子，一也。既知道已，当复知一也。", "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": "复知其子" }, { "id": "c015", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s003" }, "lemma": "既知其母", "kind": "note", "text": "母，本也；子，末也。得本以知末，不舍本以逐末也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "textSimp": "母，本也；子，末也。得本以知末，不舍本以逐末也。", "citationFull": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经，参校魏源《老子本义》所引）", "lemmaSimp": "既知其母" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "既知其母", "kind": "note", "text": "既知道大慈能引接凡庶者，即是我母；方知我身即是道子，從道而生故也。經云虛無自然是真父母也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "既知道大慈能引接凡庶者，即是我母；方知我身即是道子，从道而生故也。经云虚无自然是真父母也。", "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": "既知其母" }, { "id": "c017", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "知其子", "kind": "note", "text": "萬物既得沖氣茂養，以知其身即是沖氣之子。", "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": "万物既得冲气茂养，以知其身即是冲气之子。", "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": "知其子" }, { "id": "c018", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "知其子", "kind": "note", "text": "言人既得沖和之氣茂養為母，當知其身是沖氣之子。", "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": "言人既得冲和之气茂养为母，当知其身是冲气之子。", "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": "知其子" }, { "id": "c019", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "知其子", "kind": "note", "text": "道德生畜，母之義也；物從道生，子可知也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "道德生畜，母之义也；物从道生，子可知也。", "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": "知其子" }, { "id": "c020", "block": 0, "source": "luxisheng", "target": { "start": "s002", "end": "s002" }, "lemma": "既知其母", "kind": "note", "text": "夫一為道之子，道為一之母；道謂真精之體，一謂妙物之用。既得其體，以知其用。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "夫一为道之子，道为一之母；道谓真精之体，一谓妙物之用。既得其体，以知其用。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "既知其母" }, { "id": "c021", "block": 0, "source": "lvhuiqing", "target": { "start": "s002", "end": "s002" }, "lemma": "既知其母", "kind": "note", "text": "聞道易，得道難；得道易，守道難。今我既得其母，以與心契矣，非特聞之而已也，則知天下之物皆我之所出也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "闻道易，得道难；得道易，守道难。今我既得其母，以与心契矣，非特闻之而已也，则知天下之物皆我之所出也。", "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": "既知其母" }, { "id": "c022", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "知其子", "kind": "note", "text": "聖人體道以周物，譬如以母知子，了然無不察也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "圣人体道以周物，譬如以母知子，了然无不察也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "知其子" }, { "id": "c023", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s002" }, "lemma": "既知其母", "kind": "note", "text": "人之生，既得其母，而以此知母中之有子。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "人之生，既得其母，而以此知母中之有子。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "既知其母" }, { "id": "c024", "block": 0, "source": "hanshan", "target": { "start": "s002", "end": "s002" }, "lemma": "既知其母", "kind": "note", "text": "人若但知道體虛無，而不知物從此生，是知母而不知子，則淪於斷滅；若但知物而不知道，是殉物而忘道，則失其性真。所以既知其母，亦復要知其子，所謂有體有用也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "人若但知道体虚无，而不知物从此生，是知母而不知子，则沦于断灭；若但知物而不知道，是殉物而忘道，则失其性真。所以既知其母，亦复要知其子，所谓有体有用也。", "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": "既知其母" }, { "id": "c025", "block": 0, "source": "weiyuan", "target": { "start": "s002", "end": "s002" }, "lemma": "既知其母", "kind": "note", "text": "河上公本「得」作「知」，「以」作「復」。", "authorNote": "此為校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "河上公本「得」作「知」，「以」作「复」。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为校记。", "lemmaSimp": "既知其母" }, { "id": "c026", "block": 0, "source": "wangfuzhi", "target": { "start": "s002", "end": "s002" }, "lemma": "既知其母", "kind": "note", "text": "故方其「守」而「知」，「知」之在「守」；方其「知」而「守」，「守」之在「知」。", "authorNote": "", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "故方其「守」而「知」，「知」之在「守」；方其「知」而「守」，「守」之在「知」。", "citationFull": "王夫之《老子衍》（公開轉錄本）", "citationSimp": "王夫之《老子衍》（公开转录本）", "lemmaSimp": "既知其母" }, { "id": "c027", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "復守其母", "kind": "note", "text": "已知一，當復守道反無為也，不危殆也。", "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": "已知一，当复守道反无为也，不危殆也。", "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": "复守其母" }, { "id": "c028", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "復守其母", "kind": "note", "text": "既知我是道子，應須歸復守其母。但能歸根守母，體道會真，迹雖有無，有存而本無危無殆。守母則久視長存，歸本則殁身不殆。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "既知我是道子，应须归复守其母。但能归根守母，体道会真，迹虽有无，有存而本无危无殆。守母则久视长存，归本则殁身不殆。", "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": "复守其母" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "復守其母", "kind": "note", "text": "既知身是沖氣之子，當守此沖和妙氣，不令離散，則終殁其身，長無危殆也。", "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": "既知身是冲气之子，当守此冲和妙气，不令离散，则终殁其身，长无危殆也。", "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": "复守其母" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "沒身不殆", "kind": "note", "text": "言人既知身是道氣之子，從道氣而生，當守道清凈，不染妄塵，愛氣養神，使不離散。人從道生，望道為本，今卻歸道守母，故云復守爾。殁身不殆者，言人能常無欲以歸道，可以終竟天年而無危殆也。", "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": "言人既知身是道气之子，从道气而生，当守道清净，不染妄尘，爱气养神，使不离散。人从道生，望道为本，今却归道守母，故云复守尔。殁身不殆者，言人能常无欲以归道，可以终竟天年而无危殆也。", "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": "没身不殆" }, { "id": "c031", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "復守其母", "kind": "note", "text": "子從親生，必須孝於親；物從道生，必須守於道。子孝於母，母慈於子，通天地，感神明，物無傷也；人守於道，道愛於人，積功行著，幽顯物無害者，故言不殆也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "子从亲生，必须孝于亲；物从道生，必须守于道。子孝于母，母慈于子，通天地，感神明，物无伤也；人守于道，道爱于人，积功行着，幽显物无害者，故言不殆也。", "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": "复守其母" }, { "id": "c032", "block": 0, "source": "luxisheng", "target": { "start": "s003", "end": "s003" }, "lemma": "沒身不殆", "kind": "note", "text": "既得其用，復守其體，體用冥一，應感不窮，然後可以無為而治，故能殁身不殆也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "既得其用，复守其体，体用冥一，应感不穷，然后可以无为而治，故能殁身不殆也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "没身不殆" }, { "id": "c033", "block": 0, "source": "lvhuiqing", "target": { "start": "s003", "end": "s003" }, "lemma": "沒身不殆", "kind": "note", "text": "知天下之物皆我之所出，而我常守之而不失，則天下孰能以其所出而害其所自出哉？此其所以殁身不殆也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "知天下之物皆我之所出，而我常守之而不失，则天下孰能以其所出而害其所自出哉？此其所以殁身不殆也。", "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": "没身不殆" }, { "id": "c034", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "復守其母", "kind": "note", "text": "雖其智能周之，然而未嘗以物忘道，故終守其母也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "虽其智能周之，然而未尝以物忘道，故终守其母也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "复守其母" }, { "id": "c035", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "復守其母", "kind": "note", "text": "既知中之有子，而又能守其母，母住而子不離矣。董思靖曰：人受氣以生，氣為母，神寓於氣，故為子；守母則氣專神安。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "既知中之有子，而又能守其母，母住而子不离矣。董思靖曰：人受气以生，气为母，神寓于气，故为子；守母则气专神安。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "复守其母" }, { "id": "c036", "block": 0, "source": "hanshan", "target": { "start": "s003", "end": "s003" }, "lemma": "沒身不殆", "kind": "note", "text": "既知物從道生，則不事於物，故曰既知其子，復守其母，所謂用不離體也。體用兩全，動靜不二，故沒身不殆。殆，危也，又盡也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "既知物从道生，则不事于物，故曰既知其子，复守其母，所谓用不离体也。体用两全，动静不二，故没身不殆。殆，危也，又尽也。", "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": "没身不殆" }, { "id": "c037", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "塞其兌", "kind": "note", "text": "兌，目也，目不妄視也。門，口也，使口不妄言說非也。", "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": "兑，目也，目不妄视也。门，口也，使口不妄言说非也。", "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": "塞其兑" }, { "id": "c038", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "終身不勤", "kind": "note", "text": "人當塞目不妄視，閉口不妄言，則終身不勤苦。", "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": "人当塞目不妄视，闭口不妄言，则终身不勤苦。", "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": "终身不勤" }, { "id": "c039", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "塞其兌", "kind": "note", "text": "兌，事欲之所由生；門，事欲之所由從也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "textSimp": "兑，事欲之所由生；门，事欲之所由从也。", "citationFull": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经，参校魏源《老子本义》所引）", "lemmaSimp": "塞其兑" }, { "id": "c040", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "終身不勤", "kind": "note", "text": "無事永逸，故終身不勤也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "textSimp": "无事永逸，故终身不勤也。", "citationFull": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经，参校魏源《老子本义》所引）", "lemmaSimp": "终身不勤" }, { "id": "c041", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "塞其兌", "kind": "note", "text": "兌，口也。而六根之中偏舉兌者，明口既是三業，又霑六根，為罪多也。門，五門也，閉五門不著色聲香味觸諸塵境也。前舉兌是根之別，此言門是根之總也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "兑，口也。而六根之中偏举兑者，明口既是三业，又沾六根，为罪多也。门，五门也，闭五门不着色声香味触诸尘境也。前举兑是根之别，此言门是根之总也。", "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": "塞其兑" }, { "id": "c042", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "閉其門", "kind": "note", "text": "但閉塞之義有兩：一者斷情忍色，栖托山林，或即塞閉其門，不見可欲；二者體知六塵虛幻，根亦不真，內無嗜欲之心，外無可染之境，既而恣目之所見，極耳之所聞，而恒處道場，不乖真境。豈曰杜耳掩目而稱閉塞哉？", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "但闭塞之义有两：一者断情忍色，栖托山林，或即塞闭其门，不见可欲；二者体知六尘虚幻，根亦不真，内无嗜欲之心，外无可染之境，既而恣目之所见，极耳之所闻，而恒处道场，不乖真境。岂曰杜耳掩目而称闭塞哉？", "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": "闭其门" }, { "id": "c043", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "終身不勤", "kind": "note", "text": "終身不勤，勤，勞苦也。但能依前閉塞，即境而真，心性寬閑而無勞倦，可以盡年終命而不勞勤苦者也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "终身不勤，勤，劳苦也。但能依前闭塞，即境而真，心性宽闲而无劳倦，可以尽年终命而不劳勤苦者也。", "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": "终身不勤" }, { "id": "c044", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "塞其兌", "kind": "note", "text": "兌，愛悅也。目悅色，耳悅聲，六根各有所悅，縱則生患。是故塞之不縱六根愛悅，則禍患之門閉矣，故終身不勤勞。", "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": "兑，爱悦也。目悦色，耳悦声，六根各有所悦，纵则生患。是故塞之不纵六根爱悦，则祸患之门闭矣，故终身不勤劳。", "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": "塞其兑" }, { "id": "c045", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "閉其門", "kind": "note", "text": "此明絕欲守母之行也。兌，悅也，謂耳目愛悅聲色，鼻口愛悅香味，六根各有所悅。門以出入為義，言諸根色塵之所由也。塞其愛悅之視聽，則禍患之門閉矣；禍患門閉，則終身無勤勞也。", "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": "此明绝欲守母之行也。兑，悦也，谓耳目爱悦声色，鼻口爱悦香味，六根各有所悦。门以出入为义，言诸根色尘之所由也。塞其爱悦之视听，则祸患之门闭矣；祸患门闭，则终身无勤劳也。", "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": "闭其门" }, { "id": "c046", "block": 0, "source": "yanzun", "target": { "start": "s004", "end": "s005" }, "lemma": "塞其兌", "kind": "note", "text": "若夫塞其聰明，閉其天門，關之以舌，鍵之以心，夫不聽之聽與天同聽，不視之視與天同明，不言之化與天同德，豈俟於開濟之乎？", "authorNote": "此為輯文。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）", "textSimp": "若夫塞其聪明，闭其天门，关之以舌，键之以心，夫不听之听与天同听，不视之视与天同明，不言之化与天同德，岂俟于开济之乎？", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）（此為輯文。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十四所引辑文）", "authorNoteSimp": "此为辑文。", "lemmaSimp": "塞其兑" }, { "id": "c047", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "終身不勤", "kind": "note", "text": "掩目閉口，外患不生，既無疲勞，人絕勤苦，會無名之始，歸有名之母，修身之道也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "掩目闭口，外患不生，既无疲劳，人绝勤苦，会无名之始，归有名之母，修身之道也。", "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": "终身不勤" }, { "id": "c048", "block": 0, "source": "luxisheng", "target": { "start": "s004", "end": "s004" }, "lemma": "塞其兌", "kind": "note", "text": "兌者，嗜慾所之生也；門者，云為之所由也。以性正情，則嗜慾之原塞矣；以理正事，則云為之路閉矣。夫如此然後可以無為無不為，故終身不復勞也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "兑者，嗜欲所之生也；门者，云为之所由也。以性正情，则嗜欲之原塞矣；以理正事，则云为之路闭矣。夫如此然后可以无为无不为，故终身不复劳也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "塞其兑" }, { "id": "c049", "block": 0, "source": "lvhuiqing", "target": { "start": "s004", "end": "s004" }, "lemma": "塞其兌", "kind": "note", "text": "塞其兌，閉其門，此則守其母之謂也。心動於內而吾縱焉，是之謂有兌；有兌則心出而交物，塞之則心不出矣。物引於外而吾納焉，是之謂有門；有門則物入而擾心，閉之則物不入矣。內不出，外不入，雖萬物之變芸芸於前，各歸其根而不知矣，夫何勤之有哉？", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "塞其兑，闭其门，此则守其母之谓也。心动于内而吾纵焉，是之谓有兑；有兑则心出而交物，塞之则心不出矣。物引于外而吾纳焉，是之谓有门；有门则物入而扰心，闭之则物不入矣。内不出，外不入，虽万物之变芸芸于前，各归其根而不知矣，夫何勤之有哉？", "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": "塞其兑" }, { "id": "c050", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s005" }, "lemma": "終身不勤", "kind": "note", "text": "天下皆具此道，然常患忘道而徇物，目悅於色，耳悅於聲，開其悅之之心而以其事濟之，是以終身陷溺而不能救。夫聖人之所以終身不勤者，唯塞而閉之，未嘗出而徇之也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "天下皆具此道，然常患忘道而徇物，目悦于色，耳悦于声，开其悦之之心而以其事济之，是以终身陷溺而不能救。夫圣人之所以终身不勤者，唯塞而闭之，未尝出而徇之也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "终身不勤" }, { "id": "c051", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "塞其兌", "kind": "note", "text": "此守母之法。說文：兌從人從口，八象口上氣出，故易卦名兌者亦取口象。塞其兌，謂杜口不言，使氣不自口出；門者，氣所出入之門，謂鼻也。先塞兌而後可閉門，由不言而漸調息，減息以至無息也。如此則氣專於內，終身不因勞而致耗矣。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "此守母之法。说文：兑从人从口，八象口上气出，故易卦名兑者亦取口象。塞其兑，谓杜口不言，使气不自口出；门者，气所出入之门，谓鼻也。先塞兑而后可闭门，由不言而渐调息，减息以至无息也。如此则气专于内，终身不因劳而致耗矣。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "塞其兑" }, { "id": "c052", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s004" }, "lemma": "塞其兌", "kind": "note", "text": "下示守母之方。兌為口，門乃眼耳，為視聽之根。謂道本無言，言生理喪，妄機鼓動，說說而不休，去道轉遠，唯是必緘默以自守，所謂多言數窮不如守中，故曰塞其兌。然道之於物，耳得之而為聲，目得之而為色，若馳聲色而忘返，則逐物而背性，是必收視返聽，內照獨朗，故曰閉其門。如此則終身用之而不勤矣。勤，勞也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "下示守母之方。兑为口，门乃眼耳，为视听之根。谓道本无言，言生理丧，妄机鼓动，说说而不休，去道转远，唯是必缄默以自守，所谓多言数穷不如守中，故曰塞其兑。然道之于物，耳得之而为声，目得之而为色，若驰声色而忘返，则逐物而背性，是必收视返听，内照独朗，故曰闭其门。如此则终身用之而不勤矣。勤，劳也。", "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": "塞其兑" }, { "id": "c053", "block": 0, "source": "weiyuan", "target": { "start": "s004", "end": "s004" }, "lemma": "塞其兌", "kind": "note", "text": "《釋文》「兌」作「銳」。", "authorNote": "此為校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "《释文》「兑」作「锐」。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为校记。", "lemmaSimp": "塞其兑" }, { "id": "c054", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "開其兌", "kind": "note", "text": "開其兌，開目視情欲也；濟其事，濟，益也，益情欲之事也。", "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": "开其兑，开目视情欲也；济其事，济，益也，益情欲之事也。", "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": "开其兑" }, { "id": "c055", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "終身不救", "kind": "note", "text": "終身不救，禍亂成也。", "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": "终身不救，祸乱成也。", "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": "终身不救" }, { "id": "c056", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "終身不救", "kind": "note", "text": "不問其原而濟其事，故雖終身不救。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "textSimp": "不问其原而济其事，故虽终身不救。", "citationFull": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经，参校魏源《老子本义》所引）", "lemmaSimp": "终身不救" }, { "id": "c057", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "終身不救", "kind": "note", "text": "及愚者為之，即開其眼耳等根，濟於色聲等事，終身耽染，沒命貪淫，縱使大聖大慈，良亦目擊，不能救度之也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "及愚者为之，即开其眼耳等根，济于色声等事，终身耽染，没命贪淫，纵使大圣大慈，良亦目击，不能救度之也。", "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": "终身不救" }, { "id": "c058", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "開其兌", "kind": "note", "text": "開張六根，縱其視聽，以成濟其愛悅之事，則常有禍患，故終身不救。", "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": "开张六根，纵其视听，以成济其爱悦之事，则常有祸患，故终身不救。", "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": "开其兑" }, { "id": "c059", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "濟其事", "kind": "note", "text": "此明失道之行也。開其視聽之門，濟其愛悅之事，則禍患日增，故終身不能救理也。", "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": "此明失道之行也。开其视听之门，济其爱悦之事，则祸患日增，故终身不能救理也。", "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": "济其事" }, { "id": "c060", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "終身不救", "kind": "note", "text": "失道滯俗，去本求末，通六情之兌，開五欲之門，雖成有累之事，終失無為之道，亡沒此身，難可救拔。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "失道滞俗，去本求末，通六情之兑，开五欲之门，虽成有累之事，终失无为之道，亡没此身，难可救拔。", "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": "终身不救" }, { "id": "c061", "block": 0, "source": "luxisheng", "target": { "start": "s005", "end": "s005" }, "lemma": "終身不救", "kind": "note", "text": "開其源而弗塞，則長其嗜欲之情；通其路而弗閉，則濟其云為之事。如此則形神俱勞，終身不可救矣。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "开其源而弗塞，则长其嗜欲之情；通其路而弗闭，则济其云为之事。如此则形神俱劳，终身不可救矣。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "终身不救" }, { "id": "c062", "block": 0, "source": "lvhuiqing", "target": { "start": "s005", "end": "s005" }, "lemma": "終身不救", "kind": "note", "text": "若開其兌而不塞，濟其事而不損，則我之心直為物之逆旅，莫適守者，何恃而不亡哉？此所以終身不救也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "若开其兑而不塞，济其事而不损，则我之心直为物之逆旅，莫适守者，何恃而不亡哉？此所以终身不救也。", "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": "终身不救" }, { "id": "c063", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "終身不救", "kind": "note", "text": "凡人有事必須有言，每日開口而言，以成濟其應接之事，則氣耗而至於匱，終身不可救也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "凡人有事必须有言，每日开口而言，以成济其应接之事，则气耗而至于匮，终身不可救也。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "终身不救" }, { "id": "c064", "block": 0, "source": "hanshan", "target": { "start": "s005", "end": "s005" }, "lemma": "終身不救", "kind": "note", "text": "若徒執言說以為得，以資耳目之欲，火馳而不返，則是開兌濟事，喪心於物，則終身不可救矣。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "若徒执言说以为得，以资耳目之欲，火驰而不返，则是开兑济事，丧心于物，则终身不可救矣。", "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": "终身不救" }, { "id": "c065", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "萌芽未動，禍亂未見為小，昭然獨見為明。", "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": "萌芽未动，祸乱未见为小，昭然独见为明。", "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": "见小曰明" }, { "id": "c066", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "守柔曰強", "kind": "note", "text": "守柔弱，曰已強大也。", "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": "守柔弱，曰已强大也。", "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": "守柔曰强" }, { "id": "c067", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "為治之功不在大：見大不明，見小乃明；守強不強，守柔乃強也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "textSimp": "为治之功不在大：见大不明，见小乃明；守强不强，守柔乃强也。", "citationFull": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经，参校魏源《老子本义》所引）", "lemmaSimp": "见小曰明" }, { "id": "c068", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "見，觀照也；小，微細之名也，即至妙之理也。言行人但能照於妙境，智慧則日日增明，故上卷云觀其妙也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "见，观照也；小，微细之名也，即至妙之理也。言行人但能照于妙境，智慧则日日增明，故上卷云观其妙也。", "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": "见小曰明" }, { "id": "c069", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "守柔曰強", "kind": "note", "text": "既能見小，即智慧增明；復能用道謙和柔弱，故其德業日日強盛也。夫學道之初，有定有慧，有行有解；見小即是慧解之門，用柔即是定行之術。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "既能见小，即智慧增明；复能用道谦和柔弱，故其德业日日强盛也。夫学道之初，有定有慧，有行有解；见小即是慧解之门，用柔即是定行之术。", "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": "守柔曰强" }, { "id": "c070", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "人能於事微小，則見而改行，可謂明矣。", "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": "人能于事微小，则见而改行，可谓明矣。", "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": "见小曰明" }, { "id": "c071", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "此示防患之源也。惡兆將興，細微必察，故憂悔吝之時，則存乎纖介。守母之人，防萌杜漸，理之於未亂，能如此者可謂之明。", "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": "此示防患之源也。恶兆将兴，细微必察，故忧悔吝之时，则存乎纤介。守母之人，防萌杜渐，理之于未乱，能如此者可谓之明。", "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": "见小曰明" }, { "id": "c072", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "守柔曰強", "kind": "note", "text": "守柔弱，則人不能加，可謂強爾。", "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": "守柔弱，则人不能加，可谓强尔。", "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": "守柔曰强" }, { "id": "c073", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "守柔曰強", "kind": "note", "text": "守柔弱之行者，處不競之地，人不能加，同道之用，能如此者可謂之強。", "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": "守柔弱之行者，处不竞之地，人不能加，同道之用，能如此者可谓之强。", "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": "守柔曰强" }, { "id": "c074", "block": 0, "source": "yanzun", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "昭然獨見無形之變，毫毛之害不生，禍患則不得及於身矣。", "authorNote": "此為輯文。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）", "textSimp": "昭然独见无形之变，毫毛之害不生，祸患则不得及于身矣。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）（此為輯文。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十四所引辑文）", "authorNoteSimp": "此为辑文。", "lemmaSimp": "见小曰明" }, { "id": "c075", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "見小曰明，用柔曰強：禍亂初起為小，預能防患曰明；順道無違曰柔，始終不損曰強。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "见小曰明，用柔曰强：祸乱初起为小，预能防患曰明；顺道无违曰柔，始终不损曰强。", "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": "见小曰明" }, { "id": "c076", "block": 0, "source": "luxisheng", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "知塞兌閉門之術，是見於微小也；挫嗜慾之銳，解云為之紛，是守其柔弱也。守柔弱則物不能加，可謂強矣；見微小則事不能昏，可謂明矣。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "知塞兑闭门之术，是见于微小也；挫嗜欲之锐，解云为之纷，是守其柔弱也。守柔弱则物不能加，可谓强矣；见微小则事不能昏，可谓明矣。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "见小曰明" }, { "id": "c077", "block": 0, "source": "lvhuiqing", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "夫惟守其母者，每見其心於動之微，則寂然不動矣；寂然不動，感而遂通天下之故，故曰見小曰明。守無形之至柔而物莫之能勝也，故曰守柔曰強。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "夫惟守其母者，每见其心于动之微，则寂然不动矣；寂然不动，感而遂通天下之故，故曰见小曰明。守无形之至柔而物莫之能胜也，故曰守柔曰强。", "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": "见小曰明" }, { "id": "c078", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "悅之為害，始小而浸大；知小之將大而閉之，可謂明矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "悦之为害，始小而浸大；知小之将大而闭之，可谓明矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "见小曰明" }, { "id": "c079", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "守柔曰強", "kind": "note", "text": "趨其所悅而不顧，自以為強，而非強也；唯見悅而知畏之者，可謂強矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "趋其所悦而不顾，自以为强，而非强也；唯见悦而知畏之者，可谓强矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "守柔曰强" }, { "id": "c080", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "小猶前章微字。所知見者微茫，而不欲其明，則不過用其神以傷明，而日進於明矣；所執守者耎脆，而不欲其強，則不暴使其氣以害強，而日進於強矣。見小者，育子也；守柔者，守母也。日或作曰，傳寫之誤。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "小犹前章微字。所知见者微茫，而不欲其明，则不过用其神以伤明，而日进于明矣；所执守者耎脆，而不欲其强，则不暴使其气以害强，而日进于强矣。见小者，育子也；守柔者，守母也。日或作曰，传写之误。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "见小曰明" }, { "id": "c081", "block": 0, "source": "hanshan", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "是皆不能戒謹於隱微之間，而忽於欲機之兆，非為明也。孔子曰：知機其神乎！故曰見小曰明。以道自勝，故曰守柔曰強。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "是皆不能戒谨于隐微之间，而忽于欲机之兆，非为明也。孔子曰：知机其神乎！故曰见小曰明。以道自胜，故曰守柔曰强。", "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": "见小曰明" }, { "id": "c082", "block": 0, "source": "weiyuan", "target": { "start": "s006", "end": "s006" }, "lemma": "見小曰明", "kind": "note", "text": "兩「曰」字，河上皆作「日」，此從《淮南子》。", "authorNote": "此為校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "两「曰」字，河上皆作「日」，此从《淮南子》。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为校记。", "lemmaSimp": "见小曰明" }, { "id": "c083", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "用其光，用其目光於外，視時世之利害也；復歸其明，復當反其光明於內，無使精神泄也。", "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": "用其光，用其目光于外，视时世之利害也；复归其明，复当反其光明于内，无使精神泄也。", "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": "用其光" }, { "id": "c084", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "無遺身殃", "kind": "note", "text": "無遺身殃，內視存神，不為漏失也；是謂習常，人能行此，是謂修常道。", "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": "无遗身殃，内视存神，不为漏失也；是谓习常，人能行此，是谓修常道。", "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": "无遗身殃" }, { "id": "c085", "block": 0, "source": "wangbi", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "用其光，顯道以去民迷；復歸其明，不明察也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "textSimp": "用其光，显道以去民迷；复归其明，不明察也。", "citationFull": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经，参校魏源《老子本义》所引）", "lemmaSimp": "用其光" }, { "id": "c086", "block": 0, "source": "wangbi", "target": { "start": "s007", "end": "s007" }, "lemma": "是謂習常", "kind": "note", "text": "無遺身殃，是謂習常，道之常也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "textSimp": "无遗身殃，是谓习常，道之常也。", "citationFull": "王弼《老子道德經注》（《道藏》本德經，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本德经，参校魏源《老子本义》所引）", "lemmaSimp": "是谓习常" }, { "id": "c087", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "光，智照也。既空有行圓，故能慧照於物也。雖復用光照物，即照而忘，韜光晦迹，歸明於昩，故云復其明也。下文云光而不耀，莊子滑疑之曜，聖人之所圖也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "光，智照也。既空有行圆，故能慧照于物也。虽复用光照物，即照而忘，韬光晦迹，归明于昩，故云复其明也。下文云光而不耀，庄子滑疑之曜，圣人之所图也。", "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": "用其光" }, { "id": "c088", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "無遺身殃", "kind": "note", "text": "既知照而忘，行圓德備，諸累已盡，無復遺餘之殃咎也。亦云遺，與也，無復與身之殃釁也。行業圓備，諸累復盡，傳燈至教，允屬其人，故指此人可謂承襲常道，紹隆真教也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十四所引）", "textSimp": "既知照而忘，行圆德备，诸累已尽，无复遗余之殃咎也。亦云遗，与也，无复与身之殃衅也。行业圆备，诸累复尽，传灯至教，允属其人，故指此人可谓承袭常道，绍隆真教也。", "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": "无遗身殃" }, { "id": "c089", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "見小則明，守柔則強。若矜明用強，將失守柔見小之義，故當用光外照，復歸守內明，則長無怠累矣。", "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": "见小则明，守柔则强。若矜明用强，将失守柔见小之义，故当用光外照，复归守内明，则长无怠累矣。", "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": "用其光" }, { "id": "c090", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "復歸其明", "kind": "note", "text": "光者，外照而常動；明者，內融而常靜。由見小守柔，則為強不矜明而用強，故雖用光外照，還歸內明。此轉釋見小守柔之義，使息外歸內，故曰復歸其明。", "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": "光者，外照而常动；明者，内融而常静。由见小守柔，则为强不矜明而用强，故虽用光外照，还归内明。此转释见小守柔之义，使息外归内，故曰复归其明。", "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": "复归其明" }, { "id": "c091", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "無遺身殃", "kind": "note", "text": "遺，為也。言還守內明，則無與身為殃咎者，如此是謂密用真常之道也。", "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": "遗，为也。言还守内明，则无与身为殃咎者，如此是谓密用真常之道也。", "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": "无遗身殃" }, { "id": "c092", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "是謂習常", "kind": "note", "text": "遺，與也；殃，咎也。言用光照物，於物無著，還守內明，不自矜耀，守母存子，返照本源，自無殃咎也。是謂習常者，密用曰襲，人能察微遠害，守柔含明，如是等行者，是謂知子守母，密用真常之道也。", "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": "遗，与也；殃，咎也。言用光照物，于物无着，还守内明，不自矜耀，守母存子，返照本源，自无殃咎也。是谓习常者，密用曰袭，人能察微远害，守柔含明，如是等行者，是谓知子守母，密用真常之道也。", "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": "是谓习常" }, { "id": "c093", "block": 0, "source": "yanzun", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "神外動也。用其光以外照，不違衣食，不求過分，當賤不望貴，貧不望富；若如此則反歸其明，故神明不耗。我能入道，道亦入我，我道相入，渾而為一，守靜致虛，我為道宗，自然之應。", "authorNote": "此為輯文。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）", "textSimp": "神外动也。用其光以外照，不违衣食，不求过分，当贱不望贵，贫不望富；若如此则反归其明，故神明不耗。我能入道，道亦入我，我道相入，浑而为一，守静致虚，我为道宗，自然之应。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十四所引輯文）（此為輯文。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十四所引辑文）", "authorNoteSimp": "此为辑文。", "lemmaSimp": "用其光" }, { "id": "c094", "block": 0, "source": "lirong", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "智能照機，以之防禍，用其光也；睹見未萌，皎然無失，內視反照，復歸其明也。己不罹患，無與身殃也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "智能照机，以之防祸，用其光也；睹见未萌，皎然无失，内视反照，复归其明也。己不罹患，无与身殃也。", "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": "用其光" }, { "id": "c095", "block": 0, "source": "lirong", "target": { "start": "s007", "end": "s007" }, "lemma": "是謂習常", "kind": "note", "text": "是以襲常。放情極欲，違本徇末，患難斯至，歸無常也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十四所引）", "textSimp": "是以袭常。放情极欲，违本徇末，患难斯至，归无常也。", "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": "是谓习常" }, { "id": "c096", "block": 0, "source": "luxisheng", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "明者，內景謂體也；光者，外照謂用也。出應於事，反歸於理，是以用歸體，故曰用其光，復歸其明也。以用歸體，則與道合；道用柔弱，嗜慾不生，故能馳騁云為而不為萬物所害。若嗜慾不除，強梁於事，事煩則害理，是自貽其災殃。故能以見微守柔為用，即是密用真常也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "明者，内景谓体也；光者，外照谓用也。出应于事，反归于理，是以用归体，故曰用其光，复归其明也。以用归体，则与道合；道用柔弱，嗜欲不生，故能驰骋云为而不为万物所害。若嗜欲不除，强梁于事，事烦则害理，是自贻其灾殃。故能以见微守柔为用，即是密用真常也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "用其光" }, { "id": "c097", "block": 0, "source": "lvhuiqing", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "既用其光以照其動之微，復歸其明以反於寂然也，則未嘗開兌濟事以至於不救，何殃之有哉？如是則襲於知和而深不可見矣，故曰用其光，復歸其明，無遺身殃，是謂襲常。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "既用其光以照其动之微，复归其明以反于寂然也，则未尝开兑济事以至于不救，何殃之有哉？如是则袭于知和而深不可见矣，故曰用其光，复归其明，无遗身殃，是谓袭常。", "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": "用其光" }, { "id": "c098", "block": 0, "source": "suzhe", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "世人開其所悅，以身徇物，往而不反；聖人塞而閉之，非絕物也，以神應物，用其光而已，身不與也。夫耳之能聽，目之能視，鼻之能嗅，口之能嘗，身之能觸，心之能思，皆所謂光也。蓋光與物接，物有去而明無損，是以應萬變而不窮，殃不及於其身，故其常性湛然相襲而不絕矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "世人开其所悦，以身徇物，往而不反；圣人塞而闭之，非绝物也，以神应物，用其光而已，身不与也。夫耳之能听，目之能视，鼻之能嗅，口之能尝，身之能触，心之能思，皆所谓光也。盖光与物接，物有去而明无损，是以应万变而不穷，殃不及于其身，故其常性湛然相袭而不绝矣。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "用其光" }, { "id": "c099", "block": 0, "source": "wucheng", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "此言育子之法。水鏡能照物謂之光，光之體謂之明。用其照外之光，回光照內，復返而歸藏於其內體之明也。夫神太用則竭，照見淵魚者不祥，此用其光於外以遺身殃者；含光以混世則無殃矣。是謂能掩藏常光之用，以復歸常明之體，故曰襲常。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "此言育子之法。水镜能照物谓之光，光之体谓之明。用其照外之光，回光照内，复返而归藏于其内体之明也。夫神太用则竭，照见渊鱼者不祥，此用其光于外以遗身殃者；含光以混世则无殃矣。是谓能掩藏常光之用，以复归常明之体，故曰袭常。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "用其光" }, { "id": "c100", "block": 0, "source": "hanshan", "target": { "start": "s007", "end": "s007" }, "lemma": "用其光", "kind": "note", "text": "是故學人當用其光，復其明，則無遺身殃也。然光，道之用也；明，道之體也。用不離體，故用愈光而體愈明，此所以能無遺其殃也。襲，承也。且真常之道，吾固有之，但凡人不能承襲而自絕耳；苟能如此做工夫，則綿綿而不絕矣。故曰是謂襲常。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "是故学人当用其光，复其明，则无遗身殃也。然光，道之用也；明，道之体也。用不离体，故用愈光而体愈明，此所以能无遗其殃也。袭，承也。且真常之道，吾固有之，但凡人不能承袭而自绝耳；苟能如此做工夫，则绵绵而不绝矣。故曰是谓袭常。", "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": "用其光" }, { "id": "c101", "block": 0, "source": "weiyuan", "target": { "start": "s007", "end": "s007" }, "lemma": "是謂習常", "kind": "note", "text": "王弼本「襲」作「習」；葉夢得「常」作「裳」，皆音近而誤。", "authorNote": "此為校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "王弼本「袭」作「习」；叶梦得「常」作「裳」，皆音近而误。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为校记。", "lemmaSimp": "是谓习常" }, { "id": "c102", "block": 0, "source": "wangfuzhi", "target": { "start": "s007", "end": "s007" }, "lemma": "是謂習常", "kind": "note", "text": "於其不「常」，而陰尸其「常」，豈復在「子」「母」之涯涘邪？不然，以己之知與力，有涯之用，追隨「子」「母」之變，未見其免於殃也。", "authorNote": "", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "于其不「常」，而阴尸其「常」，岂复在「子」「母」之涯涘邪？不然，以己之知与力，有涯之用，追随「子」「母」之变，未见其免于殃也。", "citationFull": "王夫之《老子衍》（公開轉錄本）", "citationSimp": "王夫之《老子衍》（公开转录本）", "lemmaSimp": "是谓习常" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 4, "char": "天下有始", "charSimp": "天下有始", "startSimp": 0, "endSimp": 4, "pinyin": "tiān xià yǒu shǐ", "gloss": "天下萬物的本始。", "glossSimp": "天下万物的本始。", "general": "河上公謂始有道也；王弼謂善始則善養畜；成玄英謂始為道本；唐玄宗謂始者沖氣；李榮謂道為物本；陸希聲謂無名為天下之始。", "generalSimp": "河上公谓始有道也；王弼谓善始则善养畜；成玄英谓始为道本；唐玄宗谓始者冲气；李荣谓道为物本；陆希声谓无名为天下之始。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c003", "c004", "c005", "c006", "c007", "c008", "c009", "c010", "c011", "c013" ], "refsSimp": [ "c001", "c002", "c003", "c004", "c005", "c006", "c007", "c008", "c009", "c010", "c011", "c013" ] }, { "id": "n002", "sentenceId": "s001", "start": 7, "end": 10, "char": "天下母", "charSimp": "天下母", "startSimp": 7, "endSimp": 10, "pinyin": "tiān xià mǔ", "gloss": "天下萬物的母親，喻道。", "glossSimp": "天下万物的母亲，喻道。", "general": "河上公謂道為天下萬物母；王弼謂天下有始則可為天下母；成玄英謂從本降迹、長育如母愛子；唐玄宗謂妙氣有茂養之德；吳澄謂母即德。", "generalSimp": "河上公谓道为天下万物母；王弼谓天下有始则可为天下母；成玄英谓从本降迹、长育如母爱子；唐玄宗谓妙气有茂养之德；吴澄谓母即德。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c003", "c005", "c008", "c009", "c010" ], "refsSimp": [ "c001", "c002", "c003", "c005", "c008", "c009", "c010" ] }, { "id": "n003", "sentenceId": "s002", "start": 1, "end": 4, "char": "知其母", "charSimp": "知其母", "startSimp": 1, "endSimp": 4, "pinyin": "zhī qí mǔ", "gloss": "認識其母，喻得道之本。", "glossSimp": "认识其母，喻得道之本。", "general": "王弼謂得本以知末；成玄英謂知道大慈即是我母；唐玄宗謂知身是沖氣之子；陸希聲謂得其體以知其用；呂惠卿謂與心契；吳澄謂知母中之有子。", "generalSimp": "王弼谓得本以知末；成玄英谓知道大慈即是我母；唐玄宗谓知身是冲气之子；陆希声谓得其体以知其用；吕惠卿谓与心契；吴澄谓知母中之有子。", "variants": [], "variantsSimp": [], "refs": [ "c015", "c016", "c017", "c018", "c020", "c021", "c023", "c024" ], "refsSimp": [ "c015", "c016", "c017", "c018", "c020", "c021", "c023", "c024" ] }, { "id": "n004", "sentenceId": "s002", "start": 6, "end": 9, "char": "知其子", "charSimp": "知其子", "startSimp": 6, "endSimp": 9, "pinyin": "zhī qí zǐ", "gloss": "認識其子，喻知萬物之末。", "glossSimp": "认识其子，喻知万物之末。", "general": "河上公謂子一也、當復知一；唐玄宗謂知身是沖氣之子；李榮謂物從道生；蘇轍謂以母知子；憨山謂知物從道生。", "generalSimp": "河上公谓子一也、当复知一；唐玄宗谓知身是冲气之子；李荣谓物从道生；苏辙谓以母知子；憨山谓知物从道生。", "variants": [], "variantsSimp": [], "refs": [ "c014", "c017", "c018", "c019", "c022", "c024" ], "refsSimp": [ "c014", "c017", "c018", "c019", "c022", "c024" ] }, { "id": "n005", "sentenceId": "s003", "start": 6, "end": 9, "char": "守其母", "charSimp": "守其母", "startSimp": 6, "endSimp": 9, "pinyin": "shǒu qí mǔ", "gloss": "持守其母，喻守道歸本。", "glossSimp": "持守其母，喻守道归本。", "general": "河上公謂守道反無為；成玄英謂歸根守母則久視長存；唐玄宗謂守沖和妙氣不令離散；李榮謂物從道生必須守道；吳澄謂母住而子不離。", "generalSimp": "河上公谓守道反无为；成玄英谓归根守母则久视长存；唐玄宗谓守冲和妙气不令离散；李荣谓物从道生必须守道；吴澄谓母住而子不离。", "variants": [], "variantsSimp": [], "refs": [ "c027", "c028", "c029", "c030", "c031", "c034", "c035" ], "refsSimp": [ "c027", "c028", "c029", "c030", "c031", "c034", "c035" ] }, { "id": "n006", "sentenceId": "s003", "start": 10, "end": 14, "char": "沒身不殆", "charSimp": "没身不殆", "startSimp": 10, "endSimp": 14, "pinyin": "mò shēn bù dài", "gloss": "終身不會有危險；沒身，終身。", "glossSimp": "终身不会有危险；没身，终身。", "general": "河上公謂不危殆；唐玄宗謂終竟天年而無危殆；陸希聲謂體用冥一、應感不窮；呂惠卿謂常守不失則無害；憨山謂體用兩全、動靜不二。", "generalSimp": "河上公谓不危殆；唐玄宗谓终竟天年而无危殆；陆希声谓体用冥一、应感不穷；吕惠卿谓常守不失则无害；憨山谓体用两全、动静不二。", "variants": [], "variantsSimp": [], "refs": [ "c027", "c030", "c032", "c033", "c036" ], "refsSimp": [ "c027", "c030", "c032", "c033", "c036" ] }, { "id": "n007", "sentenceId": "s004", "start": 0, "end": 3, "char": "塞其兌", "charSimp": "塞其兑", "startSimp": 0, "endSimp": 3, "pinyin": "sè qí duì", "gloss": "堵住嗜欲的孔竅；兌，口、目等感官孔竅。", "glossSimp": "堵住嗜欲的孔窍；兑，口、目等感官孔窍。", "general": "河上公謂兌目也、目不妄視；王弼謂兌為事欲所由生；成玄英謂兌口也、六根之中偏舉兌；唐玄宗謂兌愛悅、塞之不縱六根愛悅；呂惠卿謂塞兌則心不出。", "generalSimp": "河上公谓兑目也、目不妄视；王弼谓兑为事欲所由生；成玄英谓兑口也、六根之中偏举兑；唐玄宗谓兑爱悦、塞之不纵六根爱悦；吕惠卿谓塞兑则心不出。", "variants": [], "variantsSimp": [], "refs": [ "c037", "c039", "c041", "c044", "c046", "c048", "c049", "c051", "c052", "c053" ], "refsSimp": [ "c037", "c039", "c041", "c044", "c046", "c048", "c049", "c051", "c052", "c053" ] }, { "id": "n008", "sentenceId": "s004", "start": 4, "end": 7, "char": "閉其門", "charSimp": "闭其门", "startSimp": 4, "endSimp": 7, "pinyin": "bì qí mén", "gloss": "關閉情欲的門戶；門，感官與外物往來之門。", "glossSimp": "关闭情欲的门户；门，感官与外物往来之门。", "general": "河上公謂門口也、使口不妄言；成玄英謂門五門也、閉五門不著諸塵；唐玄宗謂禍患之門閉；憨山謂門乃眼耳、收視返聽。", "generalSimp": "河上公谓门口也、使口不妄言；成玄英谓门五门也、闭五门不着诸尘；唐玄宗谓祸患之门闭；憨山谓门乃眼耳、收视返听。", "variants": [], "variantsSimp": [], "refs": [ "c037", "c041", "c042", "c045", "c052" ], "refsSimp": [ "c037", "c041", "c042", "c045", "c052" ] }, { "id": "n009", "sentenceId": "s005", "start": 0, "end": 3, "char": "開其兌", "charSimp": "开其兑", "startSimp": 0, "endSimp": 3, "pinyin": "kāi qí duì", "gloss": "打開嗜欲的孔竅。", "glossSimp": "打开嗜欲的孔窍。", "general": "河上公謂開目視情欲；唐玄宗謂開張六根、縱其視聽；成玄英謂開眼耳等根；李榮謂通六情之兌、開五欲之門。", "generalSimp": "河上公谓开目视情欲；唐玄宗谓开张六根、纵其视听；成玄英谓开眼耳等根；李荣谓通六情之兑、开五欲之门。", "variants": [], "variantsSimp": [], "refs": [ "c054", "c057", "c058", "c060" ], "refsSimp": [ "c054", "c057", "c058", "c060" ] }, { "id": "n010", "sentenceId": "s005", "start": 4, "end": 7, "char": "濟其事", "charSimp": "济其事", "startSimp": 4, "endSimp": 7, "pinyin": "jì qí shì", "gloss": "成就那些情欲之事；濟，益也、成也。", "glossSimp": "成就那些情欲之事；济，益也、成也。", "general": "河上公謂濟益也、益情欲之事；唐玄宗謂成濟愛悅之事；陸希聲謂濟其云為之事；蘇轍謂以其事濟之。", "generalSimp": "河上公谓济益也、益情欲之事；唐玄宗谓成济爱悦之事；陆希声谓济其云为之事；苏辙谓以其事济之。", "variants": [], "variantsSimp": [], "refs": [ "c054", "c059", "c061", "c062" ], "refsSimp": [ "c054", "c059", "c061", "c062" ] }, { "id": "n011", "sentenceId": "s005", "start": 8, "end": 12, "char": "終身不救", "charSimp": "终身不救", "startSimp": 8, "endSimp": 12, "pinyin": "zhōng shēn bù jiù", "gloss": "終身不可救藥。", "glossSimp": "终身不可救药。", "general": "河上公謂禍亂成也；王弼謂不問其原而濟其事；成玄英謂沒命貪淫、大聖不能救度；李榮謂亡沒此身、難可救拔；吳澄謂氣耗而匱、終身不可救。", "generalSimp": "河上公谓祸乱成也；王弼谓不问其原而济其事；成玄英谓没命贪淫、大圣不能救度；李荣谓亡没此身、难可救拔；吴澄谓气耗而匮、终身不可救。", "variants": [], "variantsSimp": [], "refs": [ "c055", "c056", "c057", "c060", "c061", "c062", "c063", "c064" ], "refsSimp": [ "c055", "c056", "c057", "c060", "c061", "c062", "c063", "c064" ] }, { "id": "n012", "sentenceId": "s006", "start": 0, "end": 4, "char": "見小曰明", "charSimp": "见小曰明", "startSimp": 0, "endSimp": 4, "pinyin": "jiàn xiǎo yuē míng", "gloss": "能察見細微叫作明。", "glossSimp": "能察见细微叫作明。", "general": "河上公謂禍亂未見為小、昭然獨見為明；王弼謂見小乃明；成玄英謂照於妙境、智慧增明；唐玄宗謂見微改行、防萌杜漸；蘇轍謂知小將大而閉之。", "generalSimp": "河上公谓祸乱未见为小、昭然独见为明；王弼谓见小乃明；成玄英谓照于妙境、智慧增明；唐玄宗谓见微改行、防萌杜渐；苏辙谓知小将大而闭之。", "variants": [], "variantsSimp": [], "refs": [ "c065", "c067", "c068", "c070", "c071", "c074", "c075", "c076", "c077", "c078", "c080", "c081", "c082" ], "refsSimp": [ "c065", "c067", "c068", "c070", "c071", "c074", "c075", "c076", "c077", "c078", "c080", "c081", "c082" ] }, { "id": "n013", "sentenceId": "s006", "start": 5, "end": 9, "char": "守柔曰強", "charSimp": "守柔曰强", "startSimp": 5, "endSimp": 9, "pinyin": "shǒu róu yuē qiáng", "gloss": "能持守柔弱叫作強。", "glossSimp": "能持守柔弱叫作强。", "general": "河上公謂守柔弱曰已強大；王弼謂守柔乃強；成玄英謂用道謙和柔弱、德業日強；唐玄宗謂守柔弱則人不能加；蘇轍謂見悅知畏者可謂強。", "generalSimp": "河上公谓守柔弱曰已强大；王弼谓守柔乃强；成玄英谓用道谦和柔弱、德业日强；唐玄宗谓守柔弱则人不能加；苏辙谓见悦知畏者可谓强。", "variants": [], "variantsSimp": [], "refs": [ "c066", "c067", "c069", "c072", "c073", "c075", "c077", "c079" ], "refsSimp": [ "c066", "c067", "c069", "c072", "c073", "c075", "c077", "c079" ] }, { "id": "n014", "sentenceId": "s007", "start": 0, "end": 3, "char": "用其光", "charSimp": "用其光", "startSimp": 0, "endSimp": 3, "pinyin": "yòng qí guāng", "gloss": "運用外照的智慧之光。", "glossSimp": "运用外照的智慧之光。", "general": "河上公謂用其目光於外、視時世利害；王弼謂顯道以去民迷；成玄英謂智照於物；唐玄宗謂用光外照；蘇轍謂光與物接而明無損。", "generalSimp": "河上公谓用其目光于外、视时世利害；王弼谓显道以去民迷；成玄英谓智照于物；唐玄宗谓用光外照；苏辙谓光与物接而明无损。", "variants": [], "variantsSimp": [], "refs": [ "c083", "c085", "c087", "c089", "c093", "c094", "c096", "c097", "c098", "c099", "c100" ], "refsSimp": [ "c083", "c085", "c087", "c089", "c093", "c094", "c096", "c097", "c098", "c099", "c100" ] }, { "id": "n015", "sentenceId": "s007", "start": 4, "end": 8, "char": "復歸其明", "charSimp": "复归其明", "startSimp": 4, "endSimp": 8, "pinyin": "fù guī qí míng", "gloss": "回歸內在的明。", "glossSimp": "回归内在的明。", "general": "河上公謂反光明於內、無使精神泄；王弼謂不明察；成玄英謂即照而忘、歸明於昩；唐玄宗謂還歸內明、息外歸內；吳澄謂復歸常明之體。", "generalSimp": "河上公谓反光明于内、无使精神泄；王弼谓不明察；成玄英谓即照而忘、归明于昩；唐玄宗谓还归内明、息外归内；吴澄谓复归常明之体。", "variants": [], "variantsSimp": [], "refs": [ "c083", "c085", "c087", "c090", "c096", "c097", "c099" ], "refsSimp": [ "c083", "c085", "c087", "c090", "c096", "c097", "c099" ] }, { "id": "n016", "sentenceId": "s007", "start": 9, "end": 13, "char": "無遺身殃", "charSimp": "无遗身殃", "startSimp": 9, "endSimp": 13, "pinyin": "wú yí shēn yāng", "gloss": "不給自身留下禍殃。", "glossSimp": "不给自身留下祸殃。", "general": "河上公謂內視存神、不為漏失；成玄英謂諸累已盡、無復殃咎；唐玄宗謂無與身為殃咎；蘇轍謂殃不及於其身；憨山謂用不離體故無遺殃。", "generalSimp": "河上公谓内视存神、不为漏失；成玄英谓诸累已尽、无复殃咎；唐玄宗谓无与身为殃咎；苏辙谓殃不及于其身；憨山谓用不离体故无遗殃。", "variants": [], "variantsSimp": [], "refs": [ "c084", "c086", "c088", "c091", "c094", "c097", "c098", "c100" ], "refsSimp": [ "c084", "c086", "c088", "c091", "c094", "c097", "c098", "c100" ] }, { "id": "n017", "sentenceId": "s007", "start": 16, "end": 18, "char": "習常", "charSimp": "习常", "startSimp": 16, "endSimp": 18, "pinyin": "xí cháng", "gloss": "因循常道；一作「襲常」，謂密用真常。", "glossSimp": "因循常道；一作「袭常」，谓密用真常。", "general": "王弼謂道之常也；河上公謂修常道；成玄英謂承襲常道；唐玄宗謂密用真常；李榮謂放情極欲則歸無常；魏源校王弼「襲」作「習」。", "generalSimp": "王弼谓道之常也；河上公谓修常道；成玄英谓承袭常道；唐玄宗谓密用真常；李荣谓放情极欲则归无常；魏源校王弼「袭」作「习」。", "variants": [], "variantsSimp": [], "refs": [ "c084", "c086", "c092", "c095", "c101", "c102" ], "refsSimp": [ "c084", "c086", "c092", "c095", "c101", "c102" ] } ], "glossary": { "歸元": "河上公本章章題。", "天下有始章": "《玄德纂疏》、呂惠卿、蘇轍本章章題。", "天下有始": "天下萬物的本始。", "天下母": "天下萬物的母親，喻道。", "知其母": "認識其母，喻得道之本。", "知其子": "認識其子，喻知萬物之末。", "守其母": "持守其母，喻守道歸本。", "沒身不殆": "終身不會有危險；沒身，終身。", "塞其兌": "堵住嗜欲的孔竅；兌，口、目等感官孔竅。", "閉其門": "關閉情欲的門戶；門，感官與外物往來之門。", "開其兌": "打開嗜欲的孔竅。", "濟其事": "成就那些情欲之事；濟，益也、成也。", "終身不救": "終身不可救藥。", "見小曰明": "能察見細微叫作明。", "守柔曰強": "能持守柔弱叫作強。", "用其光": "運用外照的智慧之光。", "復歸其明": "回歸內在的明。", "無遺身殃": "不給自身留下禍殃。", "習常": "因循常道；一作「襲常」，謂密用真常。", "始": "本始、開端；此章指道。", "母": "母親，喻道或德；此章以道為天下母。", "子": "子女，喻萬物；河上公以「一」釋子。", "兌": "口、目等感官孔竅；《釋文》作「銳」。", "門": "感官與外物往來之門；河上公以口釋門，吳澄以鼻釋門。", "勤": "勞苦、勞倦。", "濟": "益也、成也。", "見小": "察見細微、防患於未萌。", "守柔": "持守柔弱、不逞剛強。", "光": "外照的智慧之用。", "明": "內在的明、智慧之體。", "襲常": "「習常」的異文，謂密用真常、承襲常道。", "沒身": "終身。", "禍亂": "禍患動亂；河上公以「禍亂成」釋「終身不救」。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "王弼本無章題。河上公題「歸元第五十二」；《玄德纂疏》、呂惠卿、蘇轍題「天下有始章第五十二」；吳澄以此章為其第四十三章；魏源以此章為其第四十五章；王夫之標「五十二章」。本站從王弼本分章。", "source": "河上公《老子道德經章句》、王弼《老子道德經注》、成玄英《老子道德經義疏》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼本无章题。河上公题「归元第五十二」；《玄德纂疏》、吕惠卿、苏辙题「天下有始章第五十二」；吴澄以此章为其第四十三章；魏源以此章为其第四十五章；王夫之标「五十二章」。本站从王弼本分章。", "headwordSimp": "章次与章题", "sourceSimp": "河上公《老子道德经章句》、王弼《老子道德经注》、成玄英《老子道德经义疏》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、魏源《老子本义》、王夫之《老子衍》", "id": "k001" }, { "sentenceId": "s002", "headword": "底本與分句", "text": "王弼道藏本轉錄正文作「天下有始，以為天下母。既知其母，復知其子；既知其子，復守其母，沒其不殆。塞其兌，閉其門，終身不勤。開其兌，濟其事，終身不救。見小曰明，守柔曰強。用其光，復歸其明，無遺身殃；是謂習常」，其中「沒其」當是「沒身」之形近誤，本站從諸本作「沒身」，分七句。", "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》、王夫之《老子衍》", "textSimp": "王弼道藏本转录正文作「天下有始，以为天下母。既知其母，复知其子；既知其子，复守其母，没其不殆。塞其兑，闭其门，终身不勤。开其兑，济其事，终身不救。见小曰明，守柔曰强。用其光，复归其明，无遗身殃；是谓习常」，其中「没其」当是「没身」之形近误，本站从诸本作「没身」，分七句。", "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》、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》、王夫之《老子衍》", "id": "k002" }, { "sentenceId": "s002", "headword": "「得其母以知其子」與「知其母復知其子」", "text": "王弼道藏本、河上公本、憨山本作「既知其母，復知其子」；《玄德纂疏》所引唐玄宗、成玄英，以及陸希聲、呂惠卿、蘇轍、吳澄、魏源、王夫之正文作「既得其母，以知其子」。魏源云河上公「得」作「知」、「以」作「復」。本站從王弼道藏本作「既知其母，復知其子」。", "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》、王夫之《老子衍》", "textSimp": "王弼道藏本、河上公本、憨山本作「既知其母，复知其子」；《玄德纂疏》所引唐玄宗、成玄英，以及陆希声、吕惠卿、苏辙、吴澄、魏源、王夫之正文作「既得其母，以知其子」。魏源云河上公「得」作「知」、「以」作「复」。本站从王弼道藏本作「既知其母，复知其子」。", "headwordSimp": "「得其母以知其子」与「知其母复知其子」", "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》、王夫之《老子衍》", "id": "k003" }, { "sentenceId": "s001", "headword": "「以為天下母」與「可以為天下母」", "text": "傅奕本作「可以為天下母」；王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之正文皆無「可」字。本站從王弼本作「以為天下母」。", "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》、王夫之《老子衍》", "textSimp": "傅奕本作「可以为天下母」；王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之正文皆无「可」字。本站从王弼本作「以为天下母」。", "headwordSimp": "「以为天下母」与「可以为天下母」", "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》、王夫之《老子衍》", "id": "k004" }, { "sentenceId": "s004", "headword": "「兌」與「銳」", "text": 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"王弼謂得本以知末；成玄英謂知道大慈即是我母；唐玄宗謂知身是沖氣之子；陸希聲謂得其體以知其用；呂惠卿謂與心契；吳澄謂知母中之有子。", "generalSimp": "王弼谓得本以知末；成玄英谓知道大慈即是我母；唐玄宗谓知身是冲气之子；陆希声谓得其体以知其用；吕惠卿谓与心契；吴澄谓知母中之有子。", "variants": [], "variantsSimp": [], "refs": [ "c015", "c016", "c017", "c018", "c020", "c021", "c023", "c024" ], "refsSimp": [ "c015", "c016", "c017", "c018", "c020", "c021", "c023", "c024" ], "forms": [ { "form": "知其母", "formSimp": "知其母", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "知其子", "headwordSimp": "知其子", "pinyin": "zhī qí zǐ", "gloss": "認識其子，喻知萬物之末。", "glossSimp": "认识其子，喻知万物之末。", "general": "河上公謂子一也、當復知一；唐玄宗謂知身是沖氣之子；李榮謂物從道生；蘇轍謂以母知子；憨山謂知物從道生。", "generalSimp": "河上公谓子一也、当复知一；唐玄宗谓知身是冲气之子；李荣谓物从道生；苏辙谓以母知子；憨山谓知物从道生。", "variants": [], "variantsSimp": [], "refs": [ "c014", "c017", "c018", "c019", "c022", "c024" ], "refsSimp": [ "c014", "c017", "c018", "c019", "c022", "c024" ], "forms": [ { "form": "知其子", "formSimp": "知其子", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "守其母", "headwordSimp": "守其母", "pinyin": "shǒu qí mǔ", "gloss": "持守其母，喻守道歸本。", "glossSimp": "持守其母，喻守道归本。", "general": "河上公謂守道反無為；成玄英謂歸根守母則久視長存；唐玄宗謂守沖和妙氣不令離散；李榮謂物從道生必須守道；吳澄謂母住而子不離。", "generalSimp": "河上公谓守道反无为；成玄英谓归根守母则久视长存；唐玄宗谓守冲和妙气不令离散；李荣谓物从道生必须守道；吴澄谓母住而子不离。", "variants": [], "variantsSimp": [], "refs": [ "c027", "c028", "c029", "c030", "c031", "c034", "c035" ], "refsSimp": [ "c027", "c028", "c029", "c030", "c031", "c034", "c035" ], "forms": [ { "form": "守其母", "formSimp": "守其母", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "沒身不殆", "headwordSimp": "没身不殆", "pinyin": "mò shēn bù dài", "gloss": "終身不會有危險；沒身，終身。", "glossSimp": "终身不会有危险；没身，终身。", "general": "河上公謂不危殆；唐玄宗謂終竟天年而無危殆；陸希聲謂體用冥一、應感不窮；呂惠卿謂常守不失則無害；憨山謂體用兩全、動靜不二。", "generalSimp": "河上公谓不危殆；唐玄宗谓终竟天年而无危殆；陆希声谓体用冥一、应感不穷；吕惠卿谓常守不失则无害；憨山谓体用两全、动静不二。", "variants": [], "variantsSimp": [], "refs": [ "c027", "c030", "c032", "c033", "c036" ], "refsSimp": [ "c027", "c030", "c032", "c033", "c036" ], "forms": [ { "form": "沒身不殆", "formSimp": "没身不殆", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "塞其兌", "headwordSimp": "塞其兑", "pinyin": "sè qí duì", "gloss": "堵住嗜欲的孔竅；兌，口、目等感官孔竅。", "glossSimp": "堵住嗜欲的孔窍；兑，口、目等感官孔窍。", "general": "河上公謂兌目也、目不妄視；王弼謂兌為事欲所由生；成玄英謂兌口也、六根之中偏舉兌；唐玄宗謂兌愛悅、塞之不縱六根愛悅；呂惠卿謂塞兌則心不出。", "generalSimp": "河上公谓兑目也、目不妄视；王弼谓兑为事欲所由生；成玄英谓兑口也、六根之中偏举兑；唐玄宗谓兑爱悦、塞之不纵六根爱悦；吕惠卿谓塞兑则心不出。", "variants": [], "variantsSimp": [], "refs": [ "c037", "c039", "c041", "c044", "c046", "c048", "c049", "c051", "c052", "c053" ], "refsSimp": [ "c037", "c039", "c041", "c044", "c046", "c048", "c049", "c051", "c052", "c053" ], "forms": [ { "form": "塞其兌", "formSimp": "塞其兑", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "閉其門", "headwordSimp": "闭其门", "pinyin": "bì qí mén", "gloss": "關閉情欲的門戶；門，感官與外物往來之門。", "glossSimp": "关闭情欲的门户；门，感官与外物往来之门。", "general": "河上公謂門口也、使口不妄言；成玄英謂門五門也、閉五門不著諸塵；唐玄宗謂禍患之門閉；憨山謂門乃眼耳、收視返聽。", "generalSimp": "河上公谓门口也、使口不妄言；成玄英谓门五门也、闭五门不着诸尘；唐玄宗谓祸患之门闭；憨山谓门乃眼耳、收视返听。", "variants": [], "variantsSimp": [], "refs": [ "c037", "c041", "c042", "c045", "c052" ], "refsSimp": [ "c037", "c041", "c042", "c045", "c052" ], "forms": [ { "form": "閉其門", "formSimp": "闭其门", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "開其兌", "headwordSimp": "开其兑", "pinyin": "kāi qí duì", "gloss": "打開嗜欲的孔竅。", "glossSimp": "打开嗜欲的孔窍。", "general": "河上公謂開目視情欲；唐玄宗謂開張六根、縱其視聽；成玄英謂開眼耳等根；李榮謂通六情之兌、開五欲之門。", "generalSimp": "河上公谓开目视情欲；唐玄宗谓开张六根、纵其视听；成玄英谓开眼耳等根；李荣谓通六情之兑、开五欲之门。", "variants": [], "variantsSimp": [], "refs": [ "c054", "c057", "c058", "c060" ], "refsSimp": [ "c054", "c057", "c058", "c060" ], "forms": [ { "form": "開其兌", "formSimp": "开其兑", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "濟其事", "headwordSimp": "济其事", "pinyin": "jì qí shì", "gloss": "成就那些情欲之事；濟，益也、成也。", "glossSimp": "成就那些情欲之事；济，益也、成也。", "general": "河上公謂濟益也、益情欲之事；唐玄宗謂成濟愛悅之事；陸希聲謂濟其云為之事；蘇轍謂以其事濟之。", "generalSimp": "河上公谓济益也、益情欲之事；唐玄宗谓成济爱悦之事；陆希声谓济其云为之事；苏辙谓以其事济之。", "variants": [], "variantsSimp": [], "refs": [ "c054", "c059", "c061", "c062" ], "refsSimp": [ "c054", "c059", "c061", "c062" ], "forms": [ { "form": "濟其事", "formSimp": "济其事", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s005", "headword": "終身不救", "headwordSimp": "终身不救", "pinyin": "zhōng shēn bù jiù", "gloss": "終身不可救藥。", "glossSimp": "终身不可救药。", "general": "河上公謂禍亂成也；王弼謂不問其原而濟其事；成玄英謂沒命貪淫、大聖不能救度；李榮謂亡沒此身、難可救拔；吳澄謂氣耗而匱、終身不可救。", "generalSimp": "河上公谓祸乱成也；王弼谓不问其原而济其事；成玄英谓没命贪淫、大圣不能救度；李荣谓亡没此身、难可救拔；吴澄谓气耗而匮、终身不可救。", "variants": [], "variantsSimp": [], "refs": [ "c055", "c056", "c057", "c060", "c061", "c062", "c063", "c064" ], "refsSimp": [ "c055", "c056", "c057", "c060", "c061", "c062", "c063", "c064" ], "forms": [ { "form": "終身不救", "formSimp": "终身不救", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s006", "headword": "見小曰明", "headwordSimp": "见小曰明", "pinyin": "jiàn xiǎo yuē míng", "gloss": "能察見細微叫作明。", "glossSimp": "能察见细微叫作明。", "general": "河上公謂禍亂未見為小、昭然獨見為明；王弼謂見小乃明；成玄英謂照於妙境、智慧增明；唐玄宗謂見微改行、防萌杜漸；蘇轍謂知小將大而閉之。", "generalSimp": "河上公谓祸乱未见为小、昭然独见为明；王弼谓见小乃明；成玄英谓照于妙境、智慧增明；唐玄宗谓见微改行、防萌杜渐；苏辙谓知小将大而闭之。", "variants": [], "variantsSimp": [], "refs": [ "c065", "c067", "c068", "c070", "c071", "c074", "c075", "c076", "c077", "c078", "c080", "c081", "c082" ], "refsSimp": [ "c065", "c067", "c068", "c070", "c071", "c074", "c075", "c076", "c077", "c078", "c080", "c081", "c082" ], "forms": [ { "form": "見小曰明", "formSimp": "见小曰明", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s006", "headword": "守柔曰強", "headwordSimp": "守柔曰强", "pinyin": "shǒu róu yuē qiáng", "gloss": "能持守柔弱叫作強。", "glossSimp": "能持守柔弱叫作强。", "general": "河上公謂守柔弱曰已強大；王弼謂守柔乃強；成玄英謂用道謙和柔弱、德業日強；唐玄宗謂守柔弱則人不能加；蘇轍謂見悅知畏者可謂強。", "generalSimp": "河上公谓守柔弱曰已强大；王弼谓守柔乃强；成玄英谓用道谦和柔弱、德业日强；唐玄宗谓守柔弱则人不能加；苏辙谓见悦知畏者可谓强。", "variants": [], "variantsSimp": [], "refs": [ "c066", "c067", "c069", "c072", "c073", "c075", "c077", "c079" ], "refsSimp": [ "c066", "c067", "c069", "c072", "c073", "c075", "c077", "c079" ], "forms": [ { "form": "守柔曰強", "formSimp": "守柔曰强", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 14, "id": "n014", "noteId": "n014", "sentenceId": "s007", "headword": "用其光", "headwordSimp": "用其光", "pinyin": "yòng qí guāng", "gloss": "運用外照的智慧之光。", "glossSimp": "运用外照的智慧之光。", "general": "河上公謂用其目光於外、視時世利害；王弼謂顯道以去民迷；成玄英謂智照於物；唐玄宗謂用光外照；蘇轍謂光與物接而明無損。", "generalSimp": "河上公谓用其目光于外、视时世利害；王弼谓显道以去民迷；成玄英谓智照于物；唐玄宗谓用光外照；苏辙谓光与物接而明无损。", "variants": [], "variantsSimp": [], "refs": [ "c083", "c085", "c087", "c089", "c093", "c094", "c096", "c097", "c098", "c099", "c100" ], "refsSimp": [ "c083", "c085", "c087", "c089", "c093", "c094", "c096", "c097", "c098", "c099", "c100" ], "forms": [ { "form": "用其光", "formSimp": "用其光", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 15, "id": "n015", "noteId": "n015", "sentenceId": "s007", "headword": "復歸其明", "headwordSimp": "复归其明", "pinyin": "fù guī qí míng", "gloss": "回歸內在的明。", "glossSimp": "回归内在的明。", "general": "河上公謂反光明於內、無使精神泄；王弼謂不明察；成玄英謂即照而忘、歸明於昩；唐玄宗謂還歸內明、息外歸內；吳澄謂復歸常明之體。", "generalSimp": "河上公谓反光明于内、无使精神泄；王弼谓不明察；成玄英谓即照而忘、归明于昩；唐玄宗谓还归内明、息外归内；吴澄谓复归常明之体。", "variants": [], "variantsSimp": [], "refs": [ "c083", "c085", "c087", "c090", "c096", "c097", "c099" ], "refsSimp": [ "c083", "c085", "c087", "c090", "c096", "c097", "c099" ], "forms": [ { "form": "復歸其明", "formSimp": "复归其明", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 16, "id": "n016", "noteId": "n016", "sentenceId": "s007", "headword": "無遺身殃", "headwordSimp": "无遗身殃", "pinyin": "wú yí shēn yāng", "gloss": "不給自身留下禍殃。", "glossSimp": "不给自身留下祸殃。", "general": "河上公謂內視存神、不為漏失；成玄英謂諸累已盡、無復殃咎；唐玄宗謂無與身為殃咎；蘇轍謂殃不及於其身；憨山謂用不離體故無遺殃。", "generalSimp": "河上公谓内视存神、不为漏失；成玄英谓诸累已尽、无复殃咎；唐玄宗谓无与身为殃咎；苏辙谓殃不及于其身；憨山谓用不离体故无遗殃。", "variants": [], "variantsSimp": [], "refs": [ "c084", "c086", "c088", "c091", "c094", "c097", "c098", "c100" ], "refsSimp": [ "c084", "c086", "c088", "c091", "c094", "c097", "c098", "c100" ], "forms": [ { "form": "無遺身殃", "formSimp": "无遗身殃", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 17, "id": "n017", "noteId": "n017", "sentenceId": "s007", "headword": "習常", "headwordSimp": "习常", "pinyin": "xí cháng", "gloss": "因循常道；一作「襲常」，謂密用真常。", "glossSimp": "因循常道；一作「袭常」，谓密用真常。", "general": "王弼謂道之常也；河上公謂修常道；成玄英謂承襲常道；唐玄宗謂密用真常；李榮謂放情極欲則歸無常；魏源校王弼「襲」作「習」。", "generalSimp": "王弼谓道之常也；河上公谓修常道；成玄英谓承袭常道；唐玄宗谓密用真常；李荣谓放情极欲则归无常；魏源校王弼「袭」作「习」。", "variants": [], "variantsSimp": [], "refs": [ "c084", "c086", "c092", "c095", "c101", "c102" ], "refsSimp": [ "c084", "c086", "c092", "c095", "c101", "c102" ], "forms": [ { "form": "習常", "formSimp": "习常", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 18, "id": "g001", "noteId": "", "sentenceId": "", "headword": "歸元", "headwordSimp": "归元", "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": "歸元", "formSimp": "归元", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 19, "id": "g002", "noteId": "", "sentenceId": "", "headword": "天下有始章", "headwordSimp": "天下有始章", "pinyin": "", "gloss": "《玄德纂疏》、呂惠卿、蘇轍本章章題。", "glossSimp": "《玄德纂疏》、吕惠卿、苏辙本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下有始章", "formSimp": "天下有始章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 20, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "天下有始", "headwordSimp": "天下有始", "pinyin": "", "gloss": "天下萬物的本始。", "glossSimp": "天下万物的本始。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下有始", "formSimp": "天下有始", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 21, "id": "g004", "noteId": "", "sentenceId": "s001", "headword": "天下母", "headwordSimp": "天下母", "pinyin": "", "gloss": "天下萬物的母親，喻道。", "glossSimp": "天下万物的母亲，喻道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下母", "formSimp": "天下母", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 22, "id": "g005", "noteId": "", "sentenceId": "s002", "headword": "知其母", "headwordSimp": "知其母", "pinyin": "", "gloss": "認識其母，喻得道之本。", "glossSimp": "认识其母，喻得道之本。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "知其母", "formSimp": "知其母", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 23, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "知其子", "headwordSimp": "知其子", "pinyin": "", "gloss": "認識其子，喻知萬物之末。", "glossSimp": "认识其子，喻知万物之末。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "知其子", "formSimp": "知其子", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 24, "id": "g007", "noteId": "", "sentenceId": "s003", "headword": "守其母", "headwordSimp": "守其母", "pinyin": "", "gloss": "持守其母，喻守道歸本。", "glossSimp": "持守其母，喻守道归本。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "守其母", "formSimp": "守其母", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 25, "id": "g008", "noteId": "", "sentenceId": "s003", "headword": "沒身不殆", "headwordSimp": "没身不殆", "pinyin": "", "gloss": "終身不會有危險；沒身，終身。", "glossSimp": "终身不会有危险；没身，终身。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "沒身不殆", "formSimp": "没身不殆", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 26, "id": "g009", "noteId": "", "sentenceId": "s004", "headword": "塞其兌", "headwordSimp": "塞其兑", "pinyin": "", "gloss": "堵住嗜欲的孔竅；兌，口、目等感官孔竅。", "glossSimp": "堵住嗜欲的孔窍；兑，口、目等感官孔窍。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "塞其兌", "formSimp": "塞其兑", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 27, "id": "g010", "noteId": "", "sentenceId": "s004", "headword": "閉其門", "headwordSimp": "闭其门", "pinyin": "", "gloss": "關閉情欲的門戶；門，感官與外物往來之門。", "glossSimp": "关闭情欲的门户；门，感官与外物往来之门。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "閉其門", "formSimp": "闭其门", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 28, "id": "g011", "noteId": "", "sentenceId": "s005", "headword": "開其兌", "headwordSimp": "开其兑", "pinyin": "", "gloss": "打開嗜欲的孔竅。", "glossSimp": "打开嗜欲的孔窍。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "開其兌", "formSimp": "开其兑", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 29, "id": "g012", "noteId": "", "sentenceId": "s005", "headword": "濟其事", "headwordSimp": "济其事", "pinyin": "", "gloss": "成就那些情欲之事；濟，益也、成也。", "glossSimp": "成就那些情欲之事；济，益也、成也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "濟其事", "formSimp": "济其事", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 30, "id": "g013", "noteId": "", "sentenceId": "s005", "headword": "終身不救", "headwordSimp": "终身不救", "pinyin": "", "gloss": "終身不可救藥。", "glossSimp": "终身不可救药。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "終身不救", "formSimp": "终身不救", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 31, "id": "g014", "noteId": "", "sentenceId": "s006", "headword": "見小曰明", "headwordSimp": "见小曰明", "pinyin": "", "gloss": "能察見細微叫作明。", "glossSimp": "能察见细微叫作明。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "見小曰明", "formSimp": "见小曰明", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 32, "id": "g015", "noteId": "", "sentenceId": "s006", "headword": "守柔曰強", "headwordSimp": "守柔曰强", "pinyin": "", "gloss": "能持守柔弱叫作強。", "glossSimp": "能持守柔弱叫作强。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "守柔曰強", "formSimp": "守柔曰强", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 33, "id": "g016", "noteId": "", "sentenceId": "s007", "headword": "用其光", "headwordSimp": "用其光", "pinyin": "", "gloss": "運用外照的智慧之光。", "glossSimp": "运用外照的智慧之光。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "用其光", "formSimp": "用其光", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 34, "id": "g017", "noteId": "", "sentenceId": "s007", "headword": "復歸其明", "headwordSimp": "复归其明", "pinyin": "", "gloss": "回歸內在的明。", "glossSimp": "回归内在的明。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "復歸其明", "formSimp": "复归其明", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 35, "id": "g018", "noteId": "", "sentenceId": "s007", "headword": "無遺身殃", "headwordSimp": "无遗身殃", "pinyin": "", "gloss": "不給自身留下禍殃。", "glossSimp": "不给自身留下祸殃。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無遺身殃", "formSimp": "无遗身殃", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 36, "id": "g019", "noteId": "", "sentenceId": "s007", "headword": "習常", "headwordSimp": "习常", "pinyin": "", "gloss": "因循常道；一作「襲常」，謂密用真常。", "glossSimp": "因循常道；一作「袭常」，谓密用真常。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "習常", "formSimp": "习常", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 37, "id": "g020", "noteId": "", "sentenceId": "s001", "headword": "始", "headwordSimp": "始", "pinyin": "", "gloss": "本始、開端；此章指道。", "glossSimp": "本始、开端；此章指道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "始", "formSimp": "始", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 38, "id": "g021", "noteId": "", "sentenceId": "s001", "headword": "母", "headwordSimp": "母", "pinyin": "", "gloss": "母親，喻道或德；此章以道為天下母。", "glossSimp": "母亲，喻道或德；此章以道为天下母。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "母", "formSimp": "母", "kind": "headword", "count": 3, "sentenceIds": [ "s001", "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s001", "s002", "s003" ], "occurrenceCount": 3 }, { "order": 39, "id": "g022", "noteId": "", "sentenceId": "s002", "headword": "子", "headwordSimp": "子", "pinyin": "", "gloss": "子女，喻萬物；河上公以「一」釋子。", "glossSimp": "子女，喻万物；河上公以「一」释子。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "子", "formSimp": "子", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 40, "id": "g023", "noteId": "", "sentenceId": "s004", "headword": "兌", "headwordSimp": "兑", "pinyin": "", "gloss": "口、目等感官孔竅；《釋文》作「銳」。", "glossSimp": "口、目等感官孔窍；《释文》作「锐」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "兌", "formSimp": "兑", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s004", "s005" ], "occurrenceCount": 2 }, { "order": 41, "id": "g024", "noteId": "", "sentenceId": "s004", "headword": "門", "headwordSimp": "门", "pinyin": "", "gloss": "感官與外物往來之門；河上公以口釋門，吳澄以鼻釋門。", "glossSimp": "感官与外物往来之门；河上公以口释门，吴澄以鼻释门。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "門", "formSimp": "门", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 42, "id": "g025", "noteId": "", "sentenceId": "s004", "headword": "勤", "headwordSimp": "勤", "pinyin": "", "gloss": "勞苦、勞倦。", "glossSimp": "劳苦、劳倦。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "勤", "formSimp": "勤", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 43, "id": "g026", "noteId": "", "sentenceId": "s005", "headword": "濟", "headwordSimp": "济", "pinyin": "", "gloss": "益也、成也。", "glossSimp": "益也、成也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "濟", "formSimp": "济", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 44, "id": "g027", "noteId": "", "sentenceId": "s006", "headword": "見小", "headwordSimp": "见小", "pinyin": "", "gloss": "察見細微、防患於未萌。", "glossSimp": "察见细微、防患于未萌。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "見小", "formSimp": "见小", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 45, "id": "g028", "noteId": "", "sentenceId": "s006", "headword": "守柔", "headwordSimp": "守柔", "pinyin": "", "gloss": "持守柔弱、不逞剛強。", "glossSimp": "持守柔弱、不逞刚强。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "守柔", "formSimp": "守柔", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 46, "id": "g029", "noteId": "", "sentenceId": "s007", "headword": "光", "headwordSimp": "光", "pinyin": "", "gloss": "外照的智慧之用。", "glossSimp": "外照的智慧之用。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "光", "formSimp": "光", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 47, "id": "g030", "noteId": "", "sentenceId": "s006", "headword": "明", "headwordSimp": "明", "pinyin": "", "gloss": "內在的明、智慧之體。", "glossSimp": "内在的明、智慧之体。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "明", "formSimp": "明", "kind": "headword", "count": 2, "sentenceIds": [ "s006", "s007" ] } ], "occurrenceSentenceIds": [ "s006", "s007" ], "occurrenceCount": 2 }, { "order": 48, "id": "g031", "noteId": "", "sentenceId": "", "headword": "襲常", "headwordSimp": "袭常", "pinyin": "", "gloss": "「習常」的異文，謂密用真常、承襲常道。", "glossSimp": "「习常」的异文，谓密用真常、承袭常道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "襲常", "formSimp": "袭常", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 49, "id": "g032", "noteId": "", "sentenceId": "s003", "headword": "沒身", "headwordSimp": "没身", "pinyin": "", "gloss": "終身。", "glossSimp": "终身。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "沒身", "formSimp": "没身", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 50, "id": "g033", "noteId": "", "sentenceId": "", "headword": "禍亂", "headwordSimp": "祸乱", "pinyin": "", "gloss": "禍患動亂；河上公以「禍亂成」釋「終身不救」。", "glossSimp": "祸患动乱；河上公以「祸乱成」释「终身不救」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "禍亂", "formSimp": "祸乱", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第五十二章七句的十三家對照，為德經第十五章。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「歸元」，《玄德纂疏》、呂惠卿、蘇轍題「天下有始章」，吳澄以此章為其第四十三章，魏源以此章為其第四十五章。道為始母，有沖氣、道本道迹、無名有名、體用諸解；得母知子與守母，有本末、體用、心契、孝慈諸說；塞兌閉門與開兌濟事，有杜口閉目、即境體真、六根愛悅、氣專神安諸別；見小守柔，有防萌杜漸、照於妙境、以道自勝之異；用光歸明與習常，有外照內明、即照而忘、密用真常、承襲常道之辨。", "concepts": [ { "id": "dao-wei-shi-mu", "name": "天下有始，以為天下母", "nameTrad": "天下有始，以為天下母", "question": "「天下有始，以為天下母」是說道為萬物之本始，還是道與德分為始母？", "questionTrad": "「天下有始，以為天下母」是說道為萬物之本始，還是道與德分為始母？", "intro": "河上公以始有道也，道為天下萬物母。王弼以善始則善養畜，天下有始則可為天下母。成玄英以始為道本、母為道迹，從本降迹、導引蒼生、長之育之如母愛子。唐玄宗御注以始者沖氣，妙氣生成萬物有茂養之德；御疏以資氣曰始、資生曰母，始母雖殊於道氣布化常一。李榮以道為物本故云始，德能畜養故云母。陸希聲以無名為天下之始、有名為萬物之母，即道生一。呂惠卿以无名天地之始、有名萬物之母，有名徒為萬物母而未足為天下母。蘇轍以道方無名則物所資始，及其有名則物所資生，故謂始又謂母。吳澄以始道也、母德也。憨山以道為體、物為用，道為母、物為子。王夫之以言始有三，此之言始言其生動。諸家或合始母於道，或分道與德，大旨皆以道為萬物之所資始。", "introTrad": "河上公以始有道也，道為天下萬物母。王弼以善始則善養畜，天下有始則可為天下母。成玄英以始為道本、母為道迹，從本降迹、導引蒼生、長之育之如母愛子。唐玄宗御注以始者沖氣，妙氣生成萬物有茂養之德；御疏以資氣曰始、資生曰母，始母雖殊於道氣布化常一。李榮以道為物本故云始，德能畜養故云母。陸希聲以無名為天下之始、有名為萬物之母，即道生一。呂惠卿以无名天地之始、有名萬物之母，有名徒為萬物母而未足為天下母。蘇轍以道方無名則物所資始，及其有名則物所資生，故謂始又謂母。吳澄以始道也、母德也。憨山以道為體、物為用，道為母、物為子。王夫之以言始有三，此之言始言其生動。諸家或合始母於道，或分道與德，大旨皆以道為萬物之所資始。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "始有道也，道為天下萬物之母。", "thesisTrad": "始有道也，道為天下萬物之母。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "始有道也，道为天下万物之母。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "善始則善養畜，天下有始則可為天下母。", "thesisTrad": "善始則善養畜，天下有始則可為天下母。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "善始则善养畜，天下有始则可为天下母。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "始為道本、母為道迹，從本降迹，長育如母愛子。", "thesisTrad": "始為道本、母為道迹，從本降迹，長育如母愛子。", "noteIds": [ "c003" ], "workTypeSimp": "疏", "thesisSimp": "始为道本、母为道迹，从本降迹，长育如母爱子。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "始者沖氣，妙氣生成萬物有茂養之德，故為天下母。", "thesisTrad": "始者沖氣，妙氣生成萬物有茂養之德，故為天下母。", "noteIds": [ "c004", "c005" ], "workTypeSimp": "御注", "thesisSimp": "始者冲气，妙气生成万物有茂养之德，故为天下母。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "道為物本故云始，德能畜養故云母。", "thesisTrad": "道為物本故云始，德能畜養故云母。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "道为物本故云始，德能畜养故云母。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "無名為天下之始，有名為萬物之母，即道生一。", "thesisTrad": "無名為天下之始，有名為萬物之母，即道生一。", "noteIds": [ "c007" ], "workTypeSimp": "传", "thesisSimp": "无名为天下之始，有名为万物之母，即道生一。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "无名天地之始，有名萬物之母；有名未足為天下母。", "thesisTrad": "无名天地之始，有名萬物之母；有名未足為天下母。", "noteIds": [ "c008" ], "workTypeSimp": "传", "thesisSimp": "无名天地之始，有名万物之母；有名未足为天下母。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道方無名則物所資始，及其有名則物所資生。", "thesisTrad": "道方無名則物所資始，及其有名則物所資生。", "noteIds": [ "c009" ], "workTypeSimp": "解", "thesisSimp": "道方无名则物所资始，及其有名则物所资生。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "始道也、母德也，有此天地之始以為萬物之母。", "thesisTrad": "始道也、母德也，有此天地之始以為萬物之母。", "noteIds": [ "c010" ], "workTypeSimp": "注", "thesisSimp": "始道也、母德也，有此天地之始以为万物之母。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "道為體、物為用，道為母、物為子。", "thesisTrad": "道為體、物為用，道為母、物為子。", "noteIds": [ "c011" ], "workTypeSimp": "解", "thesisSimp": "道为体、物为用，道为母、物为子。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校傅奕「以為天下母」作「可以為天下母」。", "thesisTrad": "校傅奕「以為天下母」作「可以為天下母」。", "noteIds": [ "c012" ], "workTypeSimp": "本义", "thesisSimp": "校傅奕「以为天下母」作「可以为天下母」。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "言始有三，此之言始言其生動。", "thesisTrad": "言始有三，此之言始言其生動。", "noteIds": [ "c013" ], "workTypeSimp": "衍", "thesisSimp": "言始有三，此之言始言其生动。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以始有道、道為天下萬物母立說。", "textTrad": "河上公以始有道、道為天下萬物母立說。", "relationSimp": "立论", "textSimp": "河上公以始有道、道为天下万物母立说。" }, { "noteId": "c002", "relation": "注", "relationTrad": "注", "text": "王弼以善始善養畜、天下有始則可為天下母申之。", "textTrad": "王弼以善始善養畜、天下有始則可為天下母申之。", "relationSimp": "注", "textSimp": "王弼以善始善养畜、天下有始则可为天下母申之。" }, { "noteId": "c003", "relation": "疏", "relationTrad": "疏", "text": "成玄英以道本道迹、從本降迹分疏。", "textTrad": "成玄英以道本道迹、從本降迹分疏。", "relationSimp": "疏", "textSimp": "成玄英以道本道迹、从本降迹分疏。" }, { "noteId": "c004", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以沖氣生成、茂養之德立說。", "textTrad": "唐玄宗御注以沖氣生成、茂養之德立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以冲气生成、茂养之德立说。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "李榮以道為物本、德能畜養分釋始母。", "textTrad": "李榮以道為物本、德能畜養分釋始母。", "relationSimp": "注", "textSimp": "李荣以道为物本、德能畜养分释始母。" }, { "noteId": "c007", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以無名有名、體用相生釋始母。", "textTrad": "陸希聲以無名有名、體用相生釋始母。", "relationSimp": "传", "textSimp": "陆希声以无名有名、体用相生释始母。" }, { "noteId": "c008", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以无名為天下母、有名未足為天下母轉進。", "textTrad": "呂惠卿以无名為天下母、有名未足為天下母轉進。", "relationSimp": "传", "textSimp": "吕惠卿以无名为天下母、有名未足为天下母转进。" }, { "noteId": "c009", "relation": "解", "relationTrad": "解", "text": "蘇轍以資始資生分始母，其子則萬物。", "textTrad": "蘇轍以資始資生分始母，其子則萬物。", "relationSimp": "解", "textSimp": "苏辙以资始资生分始母，其子则万物。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "吳澄以始道母德分釋。", "textTrad": "吳澄以始道母德分釋。", "relationSimp": "注", "textSimp": "吴澄以始道母德分释。" }, { "noteId": "c011", "relation": "解", "relationTrad": "解", "text": "憨山以道體物用、道母物子立說。", "textTrad": "憨山以道體物用、道母物子立說。", "relationSimp": "解", "textSimp": "憨山以道体物用、道母物子立说。" }, { "noteId": "c012", "relation": "按語", "relationTrad": "按語", "text": "魏源校傅奕「可以為天下母」異文。", "textTrad": "魏源校傅奕「可以為天下母」異文。", "relationSimp": "按语", "textSimp": "魏源校傅奕「可以为天下母」异文。" }, { "noteId": "c013", "relation": "衍", "relationTrad": "衍", "text": "王夫之別釋始為生動，轉出氣化之義。", "textTrad": "王夫之別釋始為生動，轉出氣化之義。", "relationSimp": "衍", "textSimp": "王夫之别释始为生动，转出气化之义。" } ], "nameSimp": "天下有始，以为天下母", "questionSimp": "「天下有始，以为天下母」是说道为万物之本始，还是道与德分为始母？", "introSimp": "河上公以始有道也，道为天下万物母。王弼以善始则善养畜，天下有始则可为天下母。成玄英以始为道本、母为道迹，从本降迹、导引苍生、长之育之如母爱子。唐玄宗御注以始者冲气，妙气生成万物有茂养之德；御疏以资气曰始、资生曰母，始母虽殊于道气布化常一。李荣以道为物本故云始，德能畜养故云母。陆希声以无名为天下之始、有名为万物之母，即道生一。吕惠卿以无名天地之始、有名万物之母，有名徒为万物母而未足为天下母。苏辙以道方无名则物所资始，及其有名则物所资生，故谓始又谓母。吴澄以始道也、母德也。憨山以道为体、物为用，道为母、物为子。王夫之以言始有三，此之言始言其生动。诸家或合始母于道，或分道与德，大旨皆以道为万物之所资始。" }, { "id": "de-mu-zhi-zi-shou-mu", "name": "既知其母，以知其子；既知其子，復守其母", "nameTrad": "既知其母，以知其子；既知其子，復守其母", "question": "「得母知子」與「知子守母」是認識次序，還是體用關係？", "questionTrad": "「得母知子」與「知子守母」是認識次序，還是體用關係？", "intro": "河上公以子為一，既知道已當復知一，已知一當復守道反無為。王弼以母本子末，得本以知末，不舍本以逐末。成玄英以知道大慈即是我母，方知我身是道子；既知是道子應歸復守母，守母則久視長存。唐玄宗以萬物得沖氣茂養，知身即是沖氣之子；既知身是沖氣之子，當守沖和妙氣不令離散。李榮以物從道生，子可知也；子從親生必須孝於親，物從道生必須守於道。陸希聲以道為一之母、一為道之子，得體知用、得用守體，體用冥一。呂惠卿以既得其母與心契，知天下之物皆我之所出，常守不失則無害。蘇轍以聖人體道周物如以母知子，未嘗以物忘道，故終守其母。吳澄以知母中之有子，又守其母，母住而子不離。憨山以知母不知子則淪斷滅，知物不知道則殉物忘道，故體用兩全。王夫之以守而知、知而守，知之在守、守之在知。諸家或以本末相貫，或以體用相即，或以孝慈相喻。", "introTrad": "河上公以子為一，既知道已當復知一，已知一當復守道反無為。王弼以母本子末，得本以知末，不舍本以逐末。成玄英以知道大慈即是我母，方知我身是道子；既知是道子應歸復守母，守母則久視長存。唐玄宗以萬物得沖氣茂養，知身即是沖氣之子；既知身是沖氣之子，當守沖和妙氣不令離散。李榮以物從道生，子可知也；子從親生必須孝於親，物從道生必須守於道。陸希聲以道為一之母、一為道之子，得體知用、得用守體，體用冥一。呂惠卿以既得其母與心契，知天下之物皆我之所出，常守不失則無害。蘇轍以聖人體道周物如以母知子，未嘗以物忘道，故終守其母。吳澄以知母中之有子，又守其母，母住而子不離。憨山以知母不知子則淪斷滅，知物不知道則殉物忘道，故體用兩全。王夫之以守而知、知而守，知之在守、守之在知。諸家或以本末相貫，或以體用相即，或以孝慈相喻。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "子為一，既知道已當復知一，已知一當守道反無為。", "thesisTrad": "子為一，既知道已當復知一，已知一當守道反無為。", "noteIds": [ "c014", "c027" ], "workTypeSimp": "注", "thesisSimp": "子为一，既知道已当复知一，已知一当守道反无为。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "母本子末，得本以知末，不舍本以逐末。", "thesisTrad": "母本子末，得本以知末，不舍本以逐末。", "noteIds": [ "c015" ], "workTypeSimp": "注", "thesisSimp": "母本子末，得本以知末，不舍本以逐末。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "知道大慈即是我母，知是道子應歸復守母。", "thesisTrad": "知道大慈即是我母，知是道子應歸復守母。", "noteIds": [ "c016", "c028" ], "workTypeSimp": "疏", "thesisSimp": "知道大慈即是我母，知是道子应归复守母。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "知身是沖氣之子，當守沖和妙氣不令離散。", "thesisTrad": "知身是沖氣之子，當守沖和妙氣不令離散。", "noteIds": [ "c017", "c018", "c029", "c030" ], "workTypeSimp": "御注", "thesisSimp": "知身是冲气之子，当守冲和妙气不令离散。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "物從道生，子可知也；物從道生必須守於道。", "thesisTrad": "物從道生，子可知也；物從道生必須守於道。", "noteIds": [ "c019", "c031" ], "workTypeSimp": "注", "thesisSimp": "物从道生，子可知也；物从道生必须守于道。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "道為一之母、一為道之子，得體知用、得用守體。", "thesisTrad": "道為一之母、一為道之子，得體知用、得用守體。", "noteIds": [ "c020", "c032" ], "workTypeSimp": "传", "thesisSimp": "道为一之母、一为道之子，得体知用、得用守体。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "既得其母與心契，知物皆我之所出而常守不失。", "thesisTrad": "既得其母與心契，知物皆我之所出而常守不失。", "noteIds": [ "c021", "c033" ], "workTypeSimp": "传", "thesisSimp": "既得其母与心契，知物皆我之所出而常守不失。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "體道周物如以母知子，未嘗以物忘道故終守其母。", "thesisTrad": "體道周物如以母知子，未嘗以物忘道故終守其母。", "noteIds": [ "c022", "c034" ], "workTypeSimp": "解", "thesisSimp": "体道周物如以母知子，未尝以物忘道故终守其母。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "知母中之有子，又守其母，母住而子不離。", "thesisTrad": "知母中之有子，又守其母，母住而子不離。", "noteIds": [ "c023", "c035" ], "workTypeSimp": "注", "thesisSimp": "知母中之有子，又守其母，母住而子不离。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "知母不知子則淪斷滅，知物不知道則殉物忘道，故體用兩全。", "thesisTrad": "知母不知子則淪斷滅，知物不知道則殉物忘道，故體用兩全。", "noteIds": [ "c024", "c036" ], "workTypeSimp": "解", "thesisSimp": "知母不知子则沦断灭，知物不知道则殉物忘道，故体用两全。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校河上公「得」作「知」、「以」作「復」。", "thesisTrad": "校河上公「得」作「知」、「以」作「復」。", "noteIds": [ "c025" ], "workTypeSimp": "本义", "thesisSimp": "校河上公「得」作「知」、「以」作「复」。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "守而知、知而守，知之在守、守之在知。", "thesisTrad": "守而知、知而守，知之在守、守之在知。", "noteIds": [ "c026" ], "workTypeSimp": "衍", "thesisSimp": "守而知、知而守，知之在守、守之在知。" } }, "chain": [ { "noteId": "c014", "relation": "立論", "relationTrad": "立論", "text": "河上公以子為一、知一守道立說。", "textTrad": "河上公以子為一、知一守道立說。", "relationSimp": "立论", "textSimp": "河上公以子为一、知一守道立说。" }, { "noteId": "c015", "relation": "注", "relationTrad": "注", "text": "王弼以本末相貫申明知守之序。", "textTrad": "王弼以本末相貫申明知守之序。", "relationSimp": "注", "textSimp": "王弼以本末相贯申明知守之序。" }, { "noteId": "c016", "relation": "疏", "relationTrad": "疏", "text": "成玄英以道慈為母、道子歸守分疏。", "textTrad": "成玄英以道慈為母、道子歸守分疏。", "relationSimp": "疏", "textSimp": "成玄英以道慈为母、道子归守分疏。" }, { "noteId": "c017", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以沖氣之子、守氣不離立說。", "textTrad": "唐玄宗御注以沖氣之子、守氣不離立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以冲气之子、守气不离立说。" }, { "noteId": "c019", "relation": "注", "relationTrad": "注", "text": "李榮以子從親生、物從道生相喻。", "textTrad": "李榮以子從親生、物從道生相喻。", "relationSimp": "注", "textSimp": "李荣以子从亲生、物从道生相喻。" }, { "noteId": "c020", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以道一母子、體用冥一立說。", "textTrad": "陸希聲以道一母子、體用冥一立說。", "relationSimp": "传", "textSimp": "陆希声以道一母子、体用冥一立说。" }, { "noteId": "c021", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以得母心契、知物所出轉進。", "textTrad": "呂惠卿以得母心契、知物所出轉進。", "relationSimp": "传", "textSimp": "吕惠卿以得母心契、知物所出转进。" }, { "noteId": "c022", "relation": "解", "relationTrad": "解", "text": "蘇轍以體道周物、以母知子為解。", "textTrad": "蘇轍以體道周物、以母知子為解。", "relationSimp": "解", "textSimp": "苏辙以体道周物、以母知子为解。" }, { "noteId": "c023", "relation": "注", "relationTrad": "注", "text": "吳澄以知母中之子、守母不離申說。", "textTrad": "吳澄以知母中之子、守母不離申說。", "relationSimp": "注", "textSimp": "吴澄以知母中之子、守母不离申说。" }, { "noteId": "c024", "relation": "解", "relationTrad": "解", "text": "憨山以斷滅、殉物兩失，反顯體用兩全。", "textTrad": "憨山以斷滅、殉物兩失，反顯體用兩全。", "relationSimp": "解", "textSimp": "憨山以断灭、殉物两失，反显体用两全。" }, { "noteId": "c025", "relation": "按語", "relationTrad": "按語", "text": "魏源校河上公知復異文。", "textTrad": "魏源校河上公知復異文。", "relationSimp": "按语", "textSimp": "魏源校河上公知复异文。" }, { "noteId": "c026", "relation": "衍", "relationTrad": "衍", "text": "王夫之以知守在彼此相即，轉出循環之義。", "textTrad": "王夫之以知守在彼此相即，轉出循環之義。", "relationSimp": "衍", "textSimp": "王夫之以知守在彼此相即，转出循环之义。" } ], "nameSimp": "既知其母，以知其子；既知其子，复守其母", "questionSimp": "「得母知子」与「知子守母」是认识次序，还是体用关系？", "introSimp": "河上公以子为一，既知道已当复知一，已知一当复守道反无为。王弼以母本子末，得本以知末，不舍本以逐末。成玄英以知道大慈即是我母，方知我身是道子；既知是道子应归复守母，守母则久视长存。唐玄宗以万物得冲气茂养，知身即是冲气之子；既知身是冲气之子，当守冲和妙气不令离散。李荣以物从道生，子可知也；子从亲生必须孝于亲，物从道生必须守于道。陆希声以道为一之母、一为道之子，得体知用、得用守体，体用冥一。吕惠卿以既得其母与心契，知天下之物皆我之所出，常守不失则无害。苏辙以圣人体道周物如以母知子，未尝以物忘道，故终守其母。吴澄以知母中之有子，又守其母，母住而子不离。憨山以知母不知子则沦断灭，知物不知道则殉物忘道，故体用两全。王夫之以守而知、知而守，知之在守、守之在知。诸家或以本末相贯，或以体用相即，或以孝慈相喻。" }, { "id": "se-dui-bi-men", "name": "塞其兌，閉其門；開其兌，濟其事", "nameTrad": "塞其兌，閉其門；開其兌，濟其事", "question": "「塞兌閉門」是杜絕感官，還是即境修心？", "questionTrad": "「塞兌閉門」是杜絕感官，還是即境修心？", "intro": "河上公以兌為目、門為口，塞目不妄視、閉口不妄言則終身不勤苦；開目視情欲、益情欲之事則禍亂成。王弼以兌為事欲所由生、門為事欲所由從，無事永逸故終身不勤，不問其原而濟其事故終身不救。成玄英以兌為口、門為五門，閉五門不著色聲香味觸；閉塞有斷情忍色與即境體真兩義；開眼耳等根、濟色聲等事則終身耽染。唐玄宗以兌為愛悅，塞之不縱六根愛悅則禍患之門閉；開張六根、縱視聽以成濟愛悅之事則禍患日增。嚴遵輯文以塞聰明、閉天門，關之以舌、鍵之以心，不聽之聽與天同聽，不視之視與天同明。李榮以掩目閉口、外患不生為修身之道；通六情之兌、開五欲之門則亡沒此身。陸希聲以兌為嗜慾所生、門為云為所由，以性正情、以理正事則終身不復勞。呂惠卿以塞兌閉門即守母，心不出、物不入則何勤之有；開兌不塞則心為物之逆旅。蘇轍以聖人非絕物，唯塞而閉之，未嘗出而徇。吳澄以兌為口、門為鼻，塞兌謂杜口不言，閉門謂調息至無息，氣專於內則不因勞致耗。憨山以兌為口、門為眼耳，緘默自守、收視返聽則終身用之而不勤；開兌濟事則喪心於物。魏源校《釋文》「兌」作「銳」。諸家於閉塞有杜口、閉目、調息、即境諸解，大旨皆以不逐外欲為守母之方。", "introTrad": "河上公以兌為目、門為口，塞目不妄視、閉口不妄言則終身不勤苦；開目視情欲、益情欲之事則禍亂成。王弼以兌為事欲所由生、門為事欲所由從，無事永逸故終身不勤，不問其原而濟其事故終身不救。成玄英以兌為口、門為五門，閉五門不著色聲香味觸；閉塞有斷情忍色與即境體真兩義；開眼耳等根、濟色聲等事則終身耽染。唐玄宗以兌為愛悅，塞之不縱六根愛悅則禍患之門閉；開張六根、縱視聽以成濟愛悅之事則禍患日增。嚴遵輯文以塞聰明、閉天門，關之以舌、鍵之以心，不聽之聽與天同聽，不視之視與天同明。李榮以掩目閉口、外患不生為修身之道；通六情之兌、開五欲之門則亡沒此身。陸希聲以兌為嗜慾所生、門為云為所由，以性正情、以理正事則終身不復勞。呂惠卿以塞兌閉門即守母，心不出、物不入則何勤之有；開兌不塞則心為物之逆旅。蘇轍以聖人非絕物，唯塞而閉之，未嘗出而徇。吳澄以兌為口、門為鼻，塞兌謂杜口不言，閉門謂調息至無息，氣專於內則不因勞致耗。憨山以兌為口、門為眼耳，緘默自守、收視返聽則終身用之而不勤；開兌濟事則喪心於物。魏源校《釋文》「兌」作「銳」。諸家於閉塞有杜口、閉目、調息、即境諸解，大旨皆以不逐外欲為守母之方。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "兌目門口，塞目不妄視、閉口不妄言則終身不勤苦。", "thesisTrad": "兌目門口，塞目不妄視、閉口不妄言則終身不勤苦。", "noteIds": [ "c037", "c038", "c054", "c055" ], "workTypeSimp": "注", "thesisSimp": "兑目门口，塞目不妄视、闭口不妄言则终身不勤苦。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "兌為事欲所由生、門為事欲所由從，無事永逸故不勤。", "thesisTrad": "兌為事欲所由生、門為事欲所由從，無事永逸故不勤。", "noteIds": [ "c039", "c040", "c056" ], "workTypeSimp": "注", "thesisSimp": "兑为事欲所由生、门为事欲所由从，无事永逸故不勤。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "兌口門五門，閉五門不著諸塵；閉塞有斷情、即境兩義。", "thesisTrad": "兌口門五門，閉五門不著諸塵；閉塞有斷情、即境兩義。", "noteIds": [ "c041", "c042", "c043", "c057" ], "workTypeSimp": "疏", "thesisSimp": "兑口门五门，闭五门不着诸尘；闭塞有断情、即境两义。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "兌愛悅，塞之不縱六根愛悅則禍患之門閉。", "thesisTrad": "兌愛悅，塞之不縱六根愛悅則禍患之門閉。", "noteIds": [ "c044", "c045", "c058", "c059" ], "workTypeSimp": "御注", "thesisSimp": "兑爱悦，塞之不纵六根爱悦则祸患之门闭。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "塞聰明、閉天門，關舌鍵心，不聽之聽與天同聽。", "thesisTrad": "塞聰明、閉天門，關舌鍵心，不聽之聽與天同聽。", "noteIds": [ "c046" ], "workTypeSimp": "辑文", "thesisSimp": "塞聪明、闭天门，关舌键心，不听之听与天同听。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "掩目閉口、外患不生為修身之道；開五欲之門則難救。", "thesisTrad": "掩目閉口、外患不生為修身之道；開五欲之門則難救。", "noteIds": [ "c047", "c060" ], "workTypeSimp": "注", "thesisSimp": "掩目闭口、外患不生为修身之道；开五欲之门则难救。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "兌嗜慾所生、門云為所由，以性正情、以理正事則不勞。", "thesisTrad": "兌嗜慾所生、門云為所由，以性正情、以理正事則不勞。", "noteIds": [ "c048", "c061" ], "workTypeSimp": "传", "thesisSimp": "兑嗜欲所生、门云为所由，以性正情、以理正事则不劳。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "塞兌閉門即守母，心不出、物不入則何勤之有。", "thesisTrad": "塞兌閉門即守母，心不出、物不入則何勤之有。", "noteIds": [ "c049", "c062" ], "workTypeSimp": "传", "thesisSimp": "塞兑闭门即守母，心不出、物不入则何勤之有。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人非絕物，唯塞而閉之，未嘗出而徇。", "thesisTrad": "聖人非絕物，唯塞而閉之，未嘗出而徇。", "noteIds": [ "c050" ], "workTypeSimp": "解", "thesisSimp": "圣人非绝物，唯塞而闭之，未尝出而徇。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "兌口門鼻，杜口不言、調息至無息則氣專不耗。", "thesisTrad": "兌口門鼻，杜口不言、調息至無息則氣專不耗。", "noteIds": [ "c051", "c063" ], "workTypeSimp": "注", "thesisSimp": "兑口门鼻，杜口不言、调息至无息则气专不耗。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "兌口門眼耳，緘默自守、收視返聽則終身不勤。", "thesisTrad": "兌口門眼耳，緘默自守、收視返聽則終身不勤。", "noteIds": [ "c052", "c064" ], "workTypeSimp": "解", "thesisSimp": "兑口门眼耳，缄默自守、收视返听则终身不勤。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校《釋文》「兌」作「銳」。", "thesisTrad": "校《釋文》「兌」作「銳」。", "noteIds": [ "c053" ], "workTypeSimp": "本义", "thesisSimp": "校《释文》「兑」作「锐」。" } }, "chain": [ { "noteId": "c037", "relation": "立論", "relationTrad": "立論", "text": "河上公以兌目門口、塞閉妄視妄言立說。", "textTrad": "河上公以兌目門口、塞閉妄視妄言立說。", "relationSimp": "立论", "textSimp": "河上公以兑目门口、塞闭妄视妄言立说。" }, { "noteId": "c039", "relation": "注", "relationTrad": "注", "text": "王弼以事欲所由生從、無事永逸申之。", "textTrad": "王弼以事欲所由生從、無事永逸申之。", "relationSimp": "注", "textSimp": "王弼以事欲所由生从、无事永逸申之。" }, { "noteId": "c041", "relation": "疏", "relationTrad": "疏", "text": "成玄英以兌口門五門、斷情即境分疏。", "textTrad": "成玄英以兌口門五門、斷情即境分疏。", "relationSimp": "疏", "textSimp": "成玄英以兑口门五门、断情即境分疏。" }, { "noteId": "c044", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以六根愛悅、禍患門閉立說。", "textTrad": "唐玄宗御注以六根愛悅、禍患門閉立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以六根爱悦、祸患门闭立说。" }, { "noteId": "c046", "relation": "輯文", "relationTrad": "輯文", "text": "嚴遵輯文以塞聰明、閉天門、關舌鍵心申說。", "textTrad": "嚴遵輯文以塞聰明、閉天門、關舌鍵心申說。", "relationSimp": "辑文", "textSimp": "严遵辑文以塞聪明、闭天门、关舌键心申说。" }, { "noteId": "c047", "relation": "注", "relationTrad": "注", "text": "李榮以掩目閉口、外患不生為修身之道。", "textTrad": "李榮以掩目閉口、外患不生為修身之道。", "relationSimp": "注", "textSimp": "李荣以掩目闭口、外患不生为修身之道。" }, { "noteId": "c048", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以性正情、以理正事釋塞閉。", "textTrad": "陸希聲以性正情、以理正事釋塞閉。", "relationSimp": "传", "textSimp": "陆希声以性正情、以理正事释塞闭。" }, { "noteId": "c049", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以心不出、物不入為守母之謂。", "textTrad": "呂惠卿以心不出、物不入為守母之謂。", "relationSimp": "传", "textSimp": "吕惠卿以心不出、物不入为守母之谓。" }, { "noteId": "c050", "relation": "解", "relationTrad": "解", "text": "蘇轍以非絕物、塞閉不出徇為解。", "textTrad": "蘇轍以非絕物、塞閉不出徇為解。", "relationSimp": "解", "textSimp": "苏辙以非绝物、塞闭不出徇为解。" }, { "noteId": "c051", "relation": "注", "relationTrad": "注", "text": "吳澄以口鼻調息、氣專不耗申說。", "textTrad": "吳澄以口鼻調息、氣專不耗申說。", "relationSimp": "注", "textSimp": "吴澄以口鼻调息、气专不耗申说。" }, { "noteId": "c052", "relation": "解", "relationTrad": "解", "text": "憨山以緘默自守、收視返聽為守母之方。", "textTrad": "憨山以緘默自守、收視返聽為守母之方。", "relationSimp": "解", "textSimp": "憨山以缄默自守、收视返听为守母之方。" }, { "noteId": "c053", "relation": "按語", "relationTrad": "按語", "text": "魏源校《釋文》兌作銳異文。", "textTrad": "魏源校《釋文》兌作銳異文。", "relationSimp": "按语", "textSimp": "魏源校《释文》兑作锐异文。" } ], "nameSimp": "塞其兑，闭其门；开其兑，济其事", "questionSimp": "「塞兑闭门」是杜绝感官，还是即境修心？", "introSimp": "河上公以兑为目、门为口，塞目不妄视、闭口不妄言则终身不勤苦；开目视情欲、益情欲之事则祸乱成。王弼以兑为事欲所由生、门为事欲所由从，无事永逸故终身不勤，不问其原而济其事故终身不救。成玄英以兑为口、门为五门，闭五门不着色声香味触；闭塞有断情忍色与即境体真两义；开眼耳等根、济色声等事则终身耽染。唐玄宗以兑为爱悦，塞之不纵六根爱悦则祸患之门闭；开张六根、纵视听以成济爱悦之事则祸患日增。严遵辑文以塞聪明、闭天门，关之以舌、键之以心，不听之听与天同听，不视之视与天同明。李荣以掩目闭口、外患不生为修身之道；通六情之兑、开五欲之门则亡没此身。陆希声以兑为嗜欲所生、门为云为所由，以性正情、以理正事则终身不复劳。吕惠卿以塞兑闭门即守母，心不出、物不入则何勤之有；开兑不塞则心为物之逆旅。苏辙以圣人非绝物，唯塞而闭之，未尝出而徇。吴澄以兑为口、门为鼻，塞兑谓杜口不言，闭门谓调息至无息，气专于内则不因劳致耗。憨山以兑为口、门为眼耳，缄默自守、收视返听则终身用之而不勤；开兑济事则丧心于物。魏源校《释文》「兑」作「锐」。诸家于闭塞有杜口、闭目、调息、即境诸解，大旨皆以不逐外欲为守母之方。" }, { "id": "jian-xiao-shou-rou", "name": "見小曰明，守柔曰強", "nameTrad": "見小曰明，守柔曰強", "question": "「見小」「守柔」是防患於微，還是守母之工夫？", "questionTrad": "「見小」「守柔」是防患於微，還是守母之工夫？", "intro": "河上公以萌芽未動、禍亂未見為小，昭然獨見為明；守柔弱曰已強大。王弼以為治之功不在大，見大不明、見小乃明，守強不強、守柔乃強。成玄英以見為觀照、小為至妙之理，照於妙境則智慧日增；用道謙和柔弱則德業日強，定慧解行兼備。唐玄宗以人能於事微小見而改行可謂明，御疏以守母之人防萌杜漸、理之於未亂；守柔弱則人不能加可謂強。嚴遵輯文以昭然獨見無形之變，毫毛之害不生，禍患不及於身。李榮以禍亂初起為小，預能防患曰明；順道無違曰柔，始終不損曰強。陸希聲以知塞兌閉門之術是見微小，挫嗜慾之銳、解云為之紛是守柔弱。呂惠卿以守母者見心於動之微，寂然不動、感而遂通，故見小明；守無形之至柔而物莫能勝，故守柔強。蘇轍以知小之將大而閉之可謂明，見悅而知畏者可謂強。吳澄以小猶前章微字，不欲其明則日進於明，不欲其強則日進於強；見小者育子、守柔者守母。憨山以不能戒謹於隱微、忽於欲機之兆非明，以道自勝故守柔曰強。魏源校河上公兩「曰」作「日」。諸家或以見小為防患，或以守柔為守母，大旨皆以不逞剛明為得。", "introTrad": "河上公以萌芽未動、禍亂未見為小，昭然獨見為明；守柔弱曰已強大。王弼以為治之功不在大，見大不明、見小乃明，守強不強、守柔乃強。成玄英以見為觀照、小為至妙之理，照於妙境則智慧日增；用道謙和柔弱則德業日強，定慧解行兼備。唐玄宗以人能於事微小見而改行可謂明，御疏以守母之人防萌杜漸、理之於未亂；守柔弱則人不能加可謂強。嚴遵輯文以昭然獨見無形之變，毫毛之害不生，禍患不及於身。李榮以禍亂初起為小，預能防患曰明；順道無違曰柔，始終不損曰強。陸希聲以知塞兌閉門之術是見微小，挫嗜慾之銳、解云為之紛是守柔弱。呂惠卿以守母者見心於動之微，寂然不動、感而遂通，故見小明；守無形之至柔而物莫能勝，故守柔強。蘇轍以知小之將大而閉之可謂明，見悅而知畏者可謂強。吳澄以小猶前章微字，不欲其明則日進於明，不欲其強則日進於強；見小者育子、守柔者守母。憨山以不能戒謹於隱微、忽於欲機之兆非明，以道自勝故守柔曰強。魏源校河上公兩「曰」作「日」。諸家或以見小為防患，或以守柔為守母，大旨皆以不逞剛明為得。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "禍亂未見為小，昭然獨見為明；守柔弱曰已強大。", "thesisTrad": "禍亂未見為小，昭然獨見為明；守柔弱曰已強大。", "noteIds": [ "c065", "c066" ], "workTypeSimp": "注", "thesisSimp": "祸乱未见为小，昭然独见为明；守柔弱曰已强大。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "為治之功不在大，見小乃明、守柔乃強。", "thesisTrad": "為治之功不在大，見小乃明、守柔乃強。", "noteIds": [ "c067" ], "workTypeSimp": "注", "thesisSimp": "为治之功不在大，见小乃明、守柔乃强。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "見為觀照至妙之理，守柔為用道謙和，定慧兼備。", "thesisTrad": "見為觀照至妙之理，守柔為用道謙和，定慧兼備。", "noteIds": [ "c068", "c069" ], "workTypeSimp": "疏", "thesisSimp": "见为观照至妙之理，守柔为用道谦和，定慧兼备。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "見微改行可謂明；守柔弱則人不能加可謂強。", "thesisTrad": "見微改行可謂明；守柔弱則人不能加可謂強。", "noteIds": [ "c070", "c071", "c072", "c073" ], "workTypeSimp": "御注", "thesisSimp": "见微改行可谓明；守柔弱则人不能加可谓强。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "昭然獨見無形之變，毫毛之害不生，禍患不及於身。", "thesisTrad": "昭然獨見無形之變，毫毛之害不生，禍患不及於身。", "noteIds": [ "c074" ], "workTypeSimp": "辑文", "thesisSimp": "昭然独见无形之变，毫毛之害不生，祸患不及于身。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "禍亂初起為小，預能防患曰明；順道無違曰柔。", "thesisTrad": "禍亂初起為小，預能防患曰明；順道無違曰柔。", "noteIds": [ "c075" ], "workTypeSimp": "注", "thesisSimp": "祸乱初起为小，预能防患曰明；顺道无违曰柔。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "塞兌閉門是見微小，挫銳解紛是守柔弱。", "thesisTrad": "塞兌閉門是見微小，挫銳解紛是守柔弱。", "noteIds": [ "c076" ], "workTypeSimp": "传", "thesisSimp": "塞兑闭门是见微小，挫锐解纷是守柔弱。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "守母者見心於動之微，守至柔而物莫能勝。", "thesisTrad": "守母者見心於動之微，守至柔而物莫能勝。", "noteIds": [ "c077" ], "workTypeSimp": "传", "thesisSimp": "守母者见心于动之微，守至柔而物莫能胜。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "知小將大而閉之可謂明，見悅知畏者可謂強。", "thesisTrad": "知小將大而閉之可謂明，見悅知畏者可謂強。", "noteIds": [ "c078", "c079" ], "workTypeSimp": "解", "thesisSimp": "知小将大而闭之可谓明，见悦知畏者可谓强。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "不欲其明則日進於明，不欲其強則日進於強。", "thesisTrad": "不欲其明則日進於明，不欲其強則日進於強。", "noteIds": [ "c080" ], "workTypeSimp": "注", "thesisSimp": "不欲其明则日进于明，不欲其强则日进于强。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "戒謹隱微、不忽欲機為明，以道自勝為強。", "thesisTrad": "戒謹隱微、不忽欲機為明，以道自勝為強。", "noteIds": [ "c081" ], "workTypeSimp": "解", "thesisSimp": "戒谨隐微、不忽欲机为明，以道自胜为强。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校河上公兩「曰」作「日」，此從《淮南子》。", "thesisTrad": "校河上公兩「曰」作「日」，此從《淮南子》。", "noteIds": [ "c082" ], "workTypeSimp": "本义", "thesisSimp": "校河上公两「曰」作「日」，此从《淮南子》。" } }, "chain": [ { "noteId": "c065", "relation": "立論", "relationTrad": "立論", "text": "河上公以禍亂未見為小、獨見為明立說。", "textTrad": "河上公以禍亂未見為小、獨見為明立說。", "relationSimp": "立论", "textSimp": "河上公以祸乱未见为小、独见为明立说。" }, { "noteId": "c067", "relation": "注", "relationTrad": "注", "text": "王弼以見小乃明、守柔乃強申之。", "textTrad": "王弼以見小乃明、守柔乃強申之。", "relationSimp": "注", "textSimp": "王弼以见小乃明、守柔乃强申之。" }, { "noteId": "c068", "relation": "疏", "relationTrad": "疏", "text": "成玄英以觀照妙境、定慧解行分疏。", "textTrad": "成玄英以觀照妙境、定慧解行分疏。", "relationSimp": "疏", "textSimp": "成玄英以观照妙境、定慧解行分疏。" }, { "noteId": "c070", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以見微改行、守柔人不能加立說。", "textTrad": "唐玄宗御注以見微改行、守柔人不能加立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以见微改行、守柔人不能加立说。" }, { "noteId": "c074", "relation": "輯文", "relationTrad": "輯文", "text": "嚴遵輯文以獨見無形之變、害不及身申說。", "textTrad": "嚴遵輯文以獨見無形之變、害不及身申說。", "relationSimp": "辑文", "textSimp": "严遵辑文以独见无形之变、害不及身申说。" }, { "noteId": "c075", "relation": "注", "relationTrad": "注", "text": "李榮以防患曰明、順道曰柔分釋。", "textTrad": "李榮以防患曰明、順道曰柔分釋。", "relationSimp": "注", "textSimp": "李荣以防患曰明、顺道曰柔分释。" }, { "noteId": "c076", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以塞閉為見微、挫解為守柔。", "textTrad": "陸希聲以塞閉為見微、挫解為守柔。", "relationSimp": "传", "textSimp": "陆希声以塞闭为见微、挫解为守柔。" }, { "noteId": "c077", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以見心動之微、守至柔勝物轉進。", "textTrad": "呂惠卿以見心動之微、守至柔勝物轉進。", "relationSimp": "传", "textSimp": "吕惠卿以见心动之微、守至柔胜物转进。" }, { "noteId": "c078", "relation": "解", "relationTrad": "解", "text": "蘇轍以知小將大、見悅知畏為解。", "textTrad": "蘇轍以知小將大、見悅知畏為解。", "relationSimp": "解", "textSimp": "苏辙以知小将大、见悦知畏为解。" }, { "noteId": "c080", "relation": "注", "relationTrad": "注", "text": "吳澄以不欲明強、日進明強申說。", "textTrad": "吳澄以不欲明強、日進明強申說。", "relationSimp": "注", "textSimp": "吴澄以不欲明强、日进明强申说。" }, { "noteId": "c081", "relation": "解", "relationTrad": "解", "text": "憨山以戒謹隱微、以道自勝為解。", "textTrad": "憨山以戒謹隱微、以道自勝為解。", "relationSimp": "解", "textSimp": "憨山以戒谨隐微、以道自胜为解。" }, { "noteId": "c082", "relation": "按語", "relationTrad": "按語", "text": "魏源校河上公曰日異文。", "textTrad": "魏源校河上公曰日異文。", "relationSimp": "按语", "textSimp": "魏源校河上公曰日异文。" } ], "nameSimp": "见小曰明，守柔曰强", "questionSimp": "「见小」「守柔」是防患于微，还是守母之工夫？", "introSimp": "河上公以萌芽未动、祸乱未见为小，昭然独见为明；守柔弱曰已强大。王弼以为治之功不在大，见大不明、见小乃明，守强不强、守柔乃强。成玄英以见为观照、小为至妙之理，照于妙境则智慧日增；用道谦和柔弱则德业日强，定慧解行兼备。唐玄宗以人能于事微小见而改行可谓明，御疏以守母之人防萌杜渐、理之于未乱；守柔弱则人不能加可谓强。严遵辑文以昭然独见无形之变，毫毛之害不生，祸患不及于身。李荣以祸乱初起为小，预能防患曰明；顺道无违曰柔，始终不损曰强。陆希声以知塞兑闭门之术是见微小，挫嗜欲之锐、解云为之纷是守柔弱。吕惠卿以守母者见心于动之微，寂然不动、感而遂通，故见小明；守无形之至柔而物莫能胜，故守柔强。苏辙以知小之将大而闭之可谓明，见悦而知畏者可谓强。吴澄以小犹前章微字，不欲其明则日进于明，不欲其强则日进于强；见小者育子、守柔者守母。憨山以不能戒谨于隐微、忽于欲机之兆非明，以道自胜故守柔曰强。魏源校河上公两「曰」作「日」。诸家或以见小为防患，或以守柔为守母，大旨皆以不逞刚明为得。" }, { "id": "yong-guang-gui-ming", "name": "用其光，復歸其明，是謂習常", "nameTrad": "用其光，復歸其明，是謂習常", "question": "「用光」「歸明」是外用與內守的循環，還是體用不二？", "questionTrad": "「用光」「歸明」是外用與內守的循環，還是體用不二？", "intro": "河上公以用其目光於外視時世利害，復反光明於內無使精神泄；內視存神、不為漏失，能行此是謂修常道。王弼以用光為顯道以去民迷，復歸其明為不明察，習常即道之常。成玄英以光為智照，用光照物即照而忘、韜光晦迹、歸明於昩；諸累已盡則承襲常道、紹隆真教。唐玄宗以用光外照、復歸守內明，不矜明用強；遺為也、與也，還守內明則無與身為殃咎，是謂密用真常之道，襲猶密用。嚴遵輯文以用光外照而不違衣食、不求過分，當賤不望貴、貧不望富，則反歸其明而神明不耗，我道相入、渾而為一。李榮以智能照機、防禍為用光，睹見未萌、內視反照為復歸其明；放情極欲則歸無常。陸希聲以明為內景之體、光為外照之用，出應於事、反歸於理，以用歸體則密用真常。呂惠卿以用光照動之微、復歸明以反寂然，則未嘗開兌濟事，何殃之有；襲於知和而深不可見。蘇轍以光與物接而物有去、明無損，故常性湛然相襲不絕。吳澄以水鏡照物為光、光之體為明，用照外之光回光照內，含光混世則無殃，襲常為掩藏常光之用、復歸常明之體。憨山以光為道之用、明為道之體，用不離體故用愈光而體愈明；襲為承，能承襲則綿綿不絕。魏源校王弼「襲」作「習」、葉夢得「常」作「裳」。王夫之以於其不常而陰尸其常，豈復在母子之涯涘；以有涯之知力追隨母子之變，未見免於殃。諸家或以光為外用、明為內體，或以用歸體、即照而忘，大旨皆以不矜外用、復歸內明為習常。", "introTrad": "河上公以用其目光於外視時世利害，復反光明於內無使精神泄；內視存神、不為漏失，能行此是謂修常道。王弼以用光為顯道以去民迷，復歸其明為不明察，習常即道之常。成玄英以光為智照，用光照物即照而忘、韜光晦迹、歸明於昩；諸累已盡則承襲常道、紹隆真教。唐玄宗以用光外照、復歸守內明，不矜明用強；遺為也、與也，還守內明則無與身為殃咎，是謂密用真常之道，襲猶密用。嚴遵輯文以用光外照而不違衣食、不求過分，當賤不望貴、貧不望富，則反歸其明而神明不耗，我道相入、渾而為一。李榮以智能照機、防禍為用光，睹見未萌、內視反照為復歸其明；放情極欲則歸無常。陸希聲以明為內景之體、光為外照之用，出應於事、反歸於理，以用歸體則密用真常。呂惠卿以用光照動之微、復歸明以反寂然，則未嘗開兌濟事，何殃之有；襲於知和而深不可見。蘇轍以光與物接而物有去、明無損，故常性湛然相襲不絕。吳澄以水鏡照物為光、光之體為明，用照外之光回光照內，含光混世則無殃，襲常為掩藏常光之用、復歸常明之體。憨山以光為道之用、明為道之體，用不離體故用愈光而體愈明；襲為承，能承襲則綿綿不絕。魏源校王弼「襲」作「習」、葉夢得「常」作「裳」。王夫之以於其不常而陰尸其常，豈復在母子之涯涘；以有涯之知力追隨母子之變，未見免於殃。諸家或以光為外用、明為內體，或以用歸體、即照而忘，大旨皆以不矜外用、復歸內明為習常。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "用目光於外視利害，反光明於內使精神不泄，是謂修常道。", "thesisTrad": "用目光於外視利害，反光明於內使精神不泄，是謂修常道。", "noteIds": [ "c083", "c084" ], "workTypeSimp": "注", "thesisSimp": "用目光于外视利害，反光明于内使精神不泄，是谓修常道。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "用光為顯道去民迷，復歸其明為不明察，習常即道之常。", "thesisTrad": "用光為顯道去民迷，復歸其明為不明察，習常即道之常。", "noteIds": [ "c085", "c086" ], "workTypeSimp": "注", "thesisSimp": "用光为显道去民迷，复归其明为不明察，习常即道之常。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "光為智照，即照而忘、歸明於昩，諸累盡則承襲常道。", "thesisTrad": "光為智照，即照而忘、歸明於昩，諸累盡則承襲常道。", "noteIds": [ "c087", "c088" ], "workTypeSimp": "疏", "thesisSimp": "光为智照，即照而忘、归明于昩，诸累尽则承袭常道。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "用光外照、復歸內明；還守內明則無殃，是謂密用真常。", "thesisTrad": "用光外照、復歸內明；還守內明則無殃，是謂密用真常。", "noteIds": [ "c089", "c090", "c091", "c092" ], "workTypeSimp": "御注", "thesisSimp": "用光外照、复归内明；还守内明则无殃，是谓密用真常。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "用光外照而不求過分，則反歸其明、神明不耗，我道相入。", "thesisTrad": "用光外照而不求過分，則反歸其明、神明不耗，我道相入。", "noteIds": [ "c093" ], "workTypeSimp": "辑文", "thesisSimp": "用光外照而不求过分，则反归其明、神明不耗，我道相入。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "照機防禍為用光，內視反照為復歸其明；縱欲則歸無常。", "thesisTrad": "照機防禍為用光，內視反照為復歸其明；縱欲則歸無常。", "noteIds": [ "c094", "c095" ], "workTypeSimp": "注", "thesisSimp": "照机防祸为用光，内视反照为复归其明；纵欲则归无常。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "明為內景之體、光為外照之用，以用歸體則密用真常。", "thesisTrad": "明為內景之體、光為外照之用，以用歸體則密用真常。", "noteIds": [ "c096" ], "workTypeSimp": "传", "thesisSimp": "明为内景之体、光为外照之用，以用归体则密用真常。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "用光照動之微、復歸明以反寂然，則未曾開兌濟事。", "thesisTrad": "用光照動之微、復歸明以反寂然，則未曾開兌濟事。", "noteIds": [ "c097" ], "workTypeSimp": "传", "thesisSimp": "用光照动之微、复归明以反寂然，则未曾开兑济事。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "光與物接而物有去、明無損，故常性湛然相襲不絕。", "thesisTrad": "光與物接而物有去、明無損，故常性湛然相襲不絕。", "noteIds": [ "c098" ], "workTypeSimp": "解", "thesisSimp": "光与物接而物有去、明无损，故常性湛然相袭不绝。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "用照外之光回光照內，含光混世則無殃，是謂襲常。", "thesisTrad": "用照外之光回光照內，含光混世則無殃，是謂襲常。", "noteIds": [ "c099" ], "workTypeSimp": "注", "thesisSimp": "用照外之光回光照内，含光混世则无殃，是谓袭常。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "光為道之用、明為道之體，用不離體故用愈光體愈明。", "thesisTrad": "光為道之用、明為道之體，用不離體故用愈光體愈明。", "noteIds": [ "c100" ], "workTypeSimp": "解", "thesisSimp": "光为道之用、明为道之体，用不离体故用愈光体愈明。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校王弼「襲」作「習」、葉夢得「常」作「裳」。", "thesisTrad": "校王弼「襲」作「習」、葉夢得「常」作「裳」。", "noteIds": [ "c101" ], "workTypeSimp": "本义", "thesisSimp": "校王弼「袭」作「习」、叶梦得「常」作「裳」。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "於不常而陰尸其常，以有涯知力追隨母子之變則不免於殃。", "thesisTrad": "於不常而陰尸其常，以有涯知力追隨母子之變則不免於殃。", "noteIds": [ "c102" ], "workTypeSimp": "衍", "thesisSimp": "于不常而阴尸其常，以有涯知力追随母子之变则不免于殃。" } }, "chain": [ { "noteId": "c083", "relation": "立論", "relationTrad": "立論", "text": "河上公以外用目光、內反光明立說。", "textTrad": "河上公以外用目光、內反光明立說。", "relationSimp": "立论", "textSimp": "河上公以外用目光、内反光明立说。" }, { "noteId": "c085", "relation": "注", "relationTrad": "注", "text": "王弼以顯道去迷、不明察申之。", "textTrad": "王弼以顯道去迷、不明察申之。", "relationSimp": "注", "textSimp": "王弼以显道去迷、不明察申之。" }, { "noteId": "c087", "relation": "疏", "relationTrad": "疏", "text": "成玄英以智照即忘、韜光歸明分疏。", "textTrad": "成玄英以智照即忘、韜光歸明分疏。", "relationSimp": "疏", "textSimp": "成玄英以智照即忘、韬光归明分疏。" }, { "noteId": "c089", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以用光外照、復歸內明立說。", "textTrad": "唐玄宗御注以用光外照、復歸內明立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以用光外照、复归内明立说。" }, { "noteId": "c093", "relation": "輯文", "relationTrad": "輯文", "text": "嚴遵輯文以用光不過分、反歸其明申說。", "textTrad": "嚴遵輯文以用光不過分、反歸其明申說。", "relationSimp": "辑文", "textSimp": "严遵辑文以用光不过分、反归其明申说。" }, { "noteId": "c094", "relation": "注", "relationTrad": "注", "text": "李榮以照機防禍、內視反照分釋。", "textTrad": "李榮以照機防禍、內視反照分釋。", "relationSimp": "注", "textSimp": "李荣以照机防祸、内视反照分释。" }, { "noteId": "c096", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以內景為體、外照為用，以用歸體。", "textTrad": "陸希聲以內景為體、外照為用，以用歸體。", "relationSimp": "传", "textSimp": "陆希声以内景为体、外照为用，以用归体。" }, { "noteId": "c097", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以照微反寂、襲於知和轉進。", "textTrad": "呂惠卿以照微反寂、襲於知和轉進。", "relationSimp": "传", "textSimp": "吕惠卿以照微反寂、袭于知和转进。" }, { "noteId": "c098", "relation": "解", "relationTrad": "解", "text": "蘇轍以光接物而明無損、常性相襲為解。", "textTrad": "蘇轍以光接物而明無損、常性相襲為解。", "relationSimp": "解", "textSimp": "苏辙以光接物而明无损、常性相袭为解。" }, { "noteId": "c099", "relation": "注", "relationTrad": "注", "text": "吳澄以回光內照、含光混世申說。", "textTrad": "吳澄以回光內照、含光混世申說。", "relationSimp": "注", "textSimp": "吴澄以回光内照、含光混世申说。" }, { "noteId": "c100", "relation": "解", "relationTrad": "解", "text": "憨山以用不離體、承襲真常為解。", "textTrad": "憨山以用不離體、承襲真常為解。", "relationSimp": "解", "textSimp": "憨山以用不离体、承袭真常为解。" }, { "noteId": "c101", "relation": "按語", "relationTrad": "按語", "text": "魏源校習襲、常裳異文。", "textTrad": "魏源校習襲、常裳異文。", "relationSimp": "按语", "textSimp": "魏源校习袭、常裳异文。" }, { "noteId": "c102", "relation": "衍", "relationTrad": "衍", "text": "王夫之從不常之常、有涯知力轉出免殃之難。", "textTrad": "王夫之從不常之常、有涯知力轉出免殃之難。", "relationSimp": "衍", "textSimp": "王夫之从不常之常、有涯知力转出免殃之难。" } ], "nameSimp": "用其光，复归其明，是谓习常", "questionSimp": "「用光」「归明」是外用与内守的循环，还是体用不二？", "introSimp": "河上公以用其目光于外视时世利害，复反光明于内无使精神泄；内视存神、不为漏失，能行此是谓修常道。王弼以用光为显道以去民迷，复归其明为不明察，习常即道之常。成玄英以光为智照，用光照物即照而忘、韬光晦迹、归明于昩；诸累已尽则承袭常道、绍隆真教。唐玄宗以用光外照、复归守内明，不矜明用强；遗为也、与也，还守内明则无与身为殃咎，是谓密用真常之道，袭犹密用。严遵辑文以用光外照而不违衣食、不求过分，当贱不望贵、贫不望富，则反归其明而神明不耗，我道相入、浑而为一。李荣以智能照机、防祸为用光，睹见未萌、内视反照为复归其明；放情极欲则归无常。陆希声以明为内景之体、光为外照之用，出应于事、反归于理，以用归体则密用真常。吕惠卿以用光照动之微、复归明以反寂然，则未尝开兑济事，何殃之有；袭于知和而深不可见。苏辙以光与物接而物有去、明无损，故常性湛然相袭不绝。吴澄以水镜照物为光、光之体为明，用照外之光回光照内，含光混世则无殃，袭常为掩藏常光之用、复归常明之体。憨山以光为道之用、明为道之体，用不离体故用愈光而体愈明；袭为承，能承袭则绵绵不绝。魏源校王弼「袭」作「习」、叶梦得「常」作「裳」。王夫之以于其不常而阴尸其常，岂复在母子之涯涘；以有涯之知力追随母子之变，未见免于殃。诸家或以光为外用、明为内体，或以用归体、即照而忘，大旨皆以不矜外用、复归内明为习常。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.916Z", "keyPrefix": "laozi-52", "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-52", "slug": "52", "order": 52, "title": "第五十二章", "titleSimp": "第五十二章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章七句：首句標出天下有始、可為天下母；第二句言既得其母以知其子；第三句言既知其子復守其母則沒身不殆；第四、五句以塞兌閉門與開兌濟事對舉，明守母之方與失守之害；第六句以見小為明、守柔為強；末句以用光歸明、無遺身殃結於習常。河上公以始有道也，道為天下萬物母；子一也，既知道已當復知一，已知一當復守道反無為，故不危殆；兌目、門口，塞目不妄視、閉口不妄言則終身不勤苦；開目視情欲、益情欲之事則禍亂成；萌芽未動、禍亂未見為小，昭然獨見為明；守柔弱曰已強大；用其目光於外視時世利害，復反光明於內無使精神泄；內視存神不為漏失；能行此是謂修常道。王弼以善始則善養畜，天下有始則可為天下母；母本子末，得本以知末，不舍本以逐末；兌為事欲所由生、門為事欲所由從；無事永逸故終身不勤；不問其原而濟其事故終身不救；為治之功不在大，見大不明見小乃明，守強不強守柔乃強；用其光為顯道以去民迷，復歸其明為不明察；習常即道之常。成玄英以始道本、母道迹，天下萬物皆從此生，從本降迹、導引蒼生、長之育之如母愛子；既知道大慈引接凡庶即是我母，方知我身是道子；既知是道子應歸復守母，守母則久視長存、歸本則殁身不殆；兌口、門五門，閉五門不著色聲香味觸，閉塞有斷情忍色與即境體真兩義；開眼耳等根、濟色聲等事則終身耽染沒命貪淫，大聖不能救度；見小即觀照至妙之理，智慧日日增明；守柔即用道謙和柔弱，德業日日強盛，定慧解行兼備；光為智照，用光照物即照而忘、韜光晦迹、歸明於昩；襲常即承襲常道、紹隆真教。唐玄宗御注以始者沖氣，妙氣生成萬物有茂養之德故為天下母；御疏以資氣曰始、資生曰母，始母雖殊於道氣布化常一；萬物既得沖氣茂養，知身即是沖氣之子；既知身是沖氣之子，當守沖和妙氣不令離散，終殁其身長無危殆；兌愛悅，塞之不縱六根愛悅則禍患之門閉，終身不勤勞；開張六根、縱視聽以成濟愛悅之事則禍患日增，終身不能救；人能於事微小見而改行可謂明，御疏以守母之人防萌杜漸、理之於未亂；守柔弱則人不能加可謂強；用光外照、復歸守內明，不矜明用強；遺猶與也，還守內明則無與身為殃咎，是謂密用真常之道，襲猶密用。嚴遵《玄德纂疏》卷十四存輯文三條：塞其聰明、閉其天門，關之以舌、鍵之以心，不聽之聽與天同聽，不視之視與天同明，不言之化與天同德，豈俟於開濟；昭然獨見無形之變，毫毛之害不生，禍患不及於身；用光外照而不違衣食、不求過分，當賤不望貴、貧不望富，則反歸其明而神明不耗，我道相入、渾而為一。李榮以道為物本故云始，德能畜養故云母；物從道生，子可知也；子從親生必須孝於親，物從道生必須守於道，子孝母慈、人守道則不殆；掩目閉口外患不生，既無疲勞人絕勤苦，為修身之道；失道滯俗、去本求末，通六情之兌、開五欲之門，雖成有累之事終失無為之道，亡沒此身難可救拔；禍亂初起為小，預能防患曰明，順道無違曰柔，始終不損曰強；智能照機以之防禍為用光，睹見未萌、皎然無失、內視反照為復歸其明；放情極欲、違本徇末則歸無常。陸希聲以天下萬物固有所始，始天下者唯無名；無名為天下之始、有名為萬物之母；道生一，一為道之子、道為一之母；得體知用、得用守體，體用冥一、應感不窮，故殁身不殆；兌為嗜慾所生、門為云為所由，以性正情則嗜慾之原塞，以理正事則云為之路閉，終身不復勞；開源弗塞、通其路弗閉則形神俱勞、終身不可救；知塞兌閉門之術是見微小，挫嗜慾之銳、解云為之紛是守柔弱；明者內景謂體、光者外照謂用，出應於事反歸於理，以用歸體，密用真常。呂惠卿以天下有始為天下母即經所謂吾不知其名字之曰道者；無名天地之始、有名萬物之母，有名徒為萬物母而未足為天下母；聞道易得道難、得道易守道難；既得其母與心契，知天下之物皆我之所出，常守之不失則孰能害其所自出，故殁身不殆；塞兌閉門即守母，心動於內而縱為有兌，有兌則心出交物，塞之則心不出；物引於外而納為有門，有門則物入擾心，閉之則物不入；內不出外不入，萬物芸芸於前而不知，何勤之有；開兌不塞、濟事不損則心為物之逆旅，終身不救；守母者見心於動之微，寂然不動、感而遂通，故見小明；守無形之至柔而物莫之能勝，故守柔強；用光照動之微、復歸明以反寂然，則未嘗開兌濟事，何殃之有；襲於知和而深不可見。蘇轍以無名天地之始、有名萬物之母，道方無名則物所資始，及其有名則物所資生，故謂始又謂母，其子則萬物；聖人體道以周物如以母知子，智能周之而未嘗以物忘道，故終守其母；天下皆具此道而常患忘道徇物，目悅色耳悅聲，開悅之心而濟其事則終身陷溺不能救；聖人終身不勤唯塞而閉之，未嘗出而徇之；悅之為害始小而浸大，知小之將大而閉之可謂明；趨其所悅而不顧自以為強而非強，唯見悅而知畏者可謂強；聖人非絕物，以神應物、用光而已身不與，光與物接物有去而明無損，故常性湛然相襲不絕。吳澄以始道也母德也，有此天地之始以為此萬物之母；人既得其母而以此知母中之有子，既知中之有子而又能守其母，母住而子不離，引董思靖人受氣以生氣為母、神寓於氣故為子、守母則氣專神安；兌從人從口八象口上氣出，塞兌謂杜口不言使氣不自口出；門為氣所出入之門謂鼻，先塞兌而後可閉門，由不言而漸調息減息以至無息，則氣專於內終身不因勞致耗；凡人有事必須有言，開口成濟應接之事則氣耗而匱，終身不可救；小猶前章微字，所知見者微茫而不欲其明，則不過用其神以傷明而日進於明；所執守者耎脆而不欲其強，則不暴使其氣以害強而日進於強；見小者育子、守柔者守母；日或作曰，傳寫之誤；水鏡照物謂之光，光之體謂之明，用照外之光回光照內、復返歸藏於內體之明；神太用則竭、照見淵魚者不祥，含光混世則無殃；襲常為掩藏常光之用、復歸常明之體。憨山以道體之方當背物合道，萬物資始乎道故天下有始以為天下母，道為體物為用、道為母物為子；知母不知子則淪斷滅，知物不知道則殉物忘道失性真，故既知母又要知子，有體有用；知物從道生則不事於物，故知子復守母，用不離體；體用兩全、動靜不二故沒身不殆；兌為口、門為眼耳視聽之根，道本無言，妄機鼓動去道轉遠故塞兌；馳聲色忘返則逐物背性，故收視返聽、內照獨朗，閉門則終身用之而不勤；開兌濟事、喪心於物則終身不可救；不能戒謹於隱微、忽於欲機之兆非明，故見小曰明；以道自勝故守柔曰強；用其光復其明則無遺身殃，光道之用、明道之體，用不離體故用愈光體愈明；襲承也，真常之道吾固有之，能承襲則綿綿不絕。魏源以此章為其第四十五章；校傅奕「可以為天下母」，河上「得」作「知」、「以」作「復」，《釋文》「兌」作「銳」，河上兩「曰」作「日」（此從《淮南子》），《淮南子》「用其光」上有「是謂」，王弼「襲」作「習」、葉夢得「常」作「裳」，皆音近而誤。王夫之以言始有三：君子之言始言其主持，釋氏之言始言其涵合，此之言始言其生動；生動者氣而非徒氣，但以氣則方生於彼而此已枵然，盈彼不虛此，先天地生而即後天地死，其息極微用之無跡；小且無所執況於大，弱且不必用況於強，將孰從而致吾見與守；方其守而知，知之在守，方其知而守，守之在知；生息無窮、機漾於渺，欲執已逝、欲審已遷，何所為常；於其不常而陰尸其常，豈復在母子之涯涘；以己知力有涯之用追隨母子之變，未見免於殃。河上公十一注、王弼八注、成玄英十一注、唐玄宗御注御疏十八注、嚴遵三注、李榮八注、陸希聲七注、呂惠卿七注、蘇轍七注、吳澄七注、憨山七注、魏源五注、王夫之三注；俞樾《諸子平議》此章未列，故十三家。河上公題「歸元第五十二」，《玄德纂疏》、呂惠卿、蘇轍題「天下有始章第五十二」，王弼本無章題；吳澄以此章為其第四十三章，魏源以此章為其第四十五章；王弼道藏本轉錄作「既知其母，復知其子」「沒其不殆」「是謂習常」，其中「沒其」當為「沒身」形近之誤，本站從通行本校正。諸本異文：傅奕「可以為天下母」；河上「得」作「知」、「以」作「復」；《釋文》「兌」作「銳」；河上兩「曰」作「日」；《淮南子》「用其光」上有「是謂」；王弼「襲」作「習」；葉夢得「常」作「裳」；並見校記。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。", "summarySimp": "全章七句：首句标出天下有始、可为天下母；第二句言既得其母以知其子；第三句言既知其子复守其母则没身不殆；第四、五句以塞兑闭门与开兑济事对举，明守母之方与失守之害；第六句以见小为明、守柔为强；末句以用光归明、无遗身殃结于习常。河上公以始有道也，道为天下万物母；子一也，既知道已当复知一，已知一当复守道反无为，故不危殆；兑目、门口，塞目不妄视、闭口不妄言则终身不勤苦；开目视情欲、益情欲之事则祸乱成；萌芽未动、祸乱未见为小，昭然独见为明；守柔弱曰已强大；用其目光于外视时世利害，复反光明于内无使精神泄；内视存神不为漏失；能行此是谓修常道。王弼以善始则善养畜，天下有始则可为天下母；母本子末，得本以知末，不舍本以逐末；兑为事欲所由生、门为事欲所由从；无事永逸故终身不勤；不问其原而济其事故终身不救；为治之功不在大，见大不明见小乃明，守强不强守柔乃强；用其光为显道以去民迷，复归其明为不明察；习常即道之常。成玄英以始道本、母道迹，天下万物皆从此生，从本降迹、导引苍生、长之育之如母爱子；既知道大慈引接凡庶即是我母，方知我身是道子；既知是道子应归复守母，守母则久视长存、归本则殁身不殆；兑口、门五门，闭五门不着色声香味触，闭塞有断情忍色与即境体真两义；开眼耳等根、济色声等事则终身耽染没命贪淫，大圣不能救度；见小即观照至妙之理，智慧日日增明；守柔即用道谦和柔弱，德业日日强盛，定慧解行兼备；光为智照，用光照物即照而忘、韬光晦迹、归明于昩；袭常即承袭常道、绍隆真教。唐玄宗御注以始者冲气，妙气生成万物有茂养之德故为天下母；御疏以资气曰始、资生曰母，始母虽殊于道气布化常一；万物既得冲气茂养，知身即是冲气之子；既知身是冲气之子，当守冲和妙气不令离散，终殁其身长无危殆；兑爱悦，塞之不纵六根爱悦则祸患之门闭，终身不勤劳；开张六根、纵视听以成济爱悦之事则祸患日增，终身不能救；人能于事微小见而改行可谓明，御疏以守母之人防萌杜渐、理之于未乱；守柔弱则人不能加可谓强；用光外照、复归守内明，不矜明用强；遗犹与也，还守内明则无与身为殃咎，是谓密用真常之道，袭犹密用。严遵《玄德纂疏》卷十四存辑文三条：塞其聪明、闭其天门，关之以舌、键之以心，不听之听与天同听，不视之视与天同明，不言之化与天同德，岂俟于开济；昭然独见无形之变，毫毛之害不生，祸患不及于身；用光外照而不违衣食、不求过分，当贱不望贵、贫不望富，则反归其明而神明不耗，我道相入、浑而为一。李荣以道为物本故云始，德能畜养故云母；物从道生，子可知也；子从亲生必须孝于亲，物从道生必须守于道，子孝母慈、人守道则不殆；掩目闭口外患不生，既无疲劳人绝勤苦，为修身之道；失道滞俗、去本求末，通六情之兑、开五欲之门，虽成有累之事终失无为之道，亡没此身难可救拔；祸乱初起为小，预能防患曰明，顺道无违曰柔，始终不损曰强；智能照机以之防祸为用光，睹见未萌、皎然无失、内视反照为复归其明；放情极欲、违本徇末则归无常。陆希声以天下万物固有所始，始天下者唯无名；无名为天下之始、有名为万物之母；道生一，一为道之子、道为一之母；得体知用、得用守体，体用冥一、应感不穷，故殁身不殆；兑为嗜欲所生、门为云为所由，以性正情则嗜欲之原塞，以理正事则云为之路闭，终身不复劳；开源弗塞、通其路弗闭则形神俱劳、终身不可救；知塞兑闭门之术是见微小，挫嗜欲之锐、解云为之纷是守柔弱；明者内景谓体、光者外照谓用，出应于事反归于理，以用归体，密用真常。吕惠卿以天下有始为天下母即经所谓吾不知其名字之曰道者；无名天地之始、有名万物之母，有名徒为万物母而未足为天下母；闻道易得道难、得道易守道难；既得其母与心契，知天下之物皆我之所出，常守之不失则孰能害其所自出，故殁身不殆；塞兑闭门即守母，心动于内而纵为有兑，有兑则心出交物，塞之则心不出；物引于外而纳为有门，有门则物入扰心，闭之则物不入；内不出外不入，万物芸芸于前而不知，何勤之有；开兑不塞、济事不损则心为物之逆旅，终身不救；守母者见心于动之微，寂然不动、感而遂通，故见小明；守无形之至柔而物莫之能胜，故守柔强；用光照动之微、复归明以反寂然，则未尝开兑济事，何殃之有；袭于知和而深不可见。苏辙以无名天地之始、有名万物之母，道方无名则物所资始，及其有名则物所资生，故谓始又谓母，其子则万物；圣人体道以周物如以母知子，智能周之而未尝以物忘道，故终守其母；天下皆具此道而常患忘道徇物，目悦色耳悦声，开悦之心而济其事则终身陷溺不能救；圣人终身不勤唯塞而闭之，未尝出而徇之；悦之为害始小而浸大，知小之将大而闭之可谓明；趋其所悦而不顾自以为强而非强，唯见悦而知畏者可谓强；圣人非绝物，以神应物、用光而已身不与，光与物接物有去而明无损，故常性湛然相袭不绝。吴澄以始道也母德也，有此天地之始以为此万物之母；人既得其母而以此知母中之有子，既知中之有子而又能守其母，母住而子不离，引董思靖人受气以生气为母、神寓于气故为子、守母则气专神安；兑从人从口八象口上气出，塞兑谓杜口不言使气不自口出；门为气所出入之门谓鼻，先塞兑而后可闭门，由不言而渐调息减息以至无息，则气专于内终身不因劳致耗；凡人有事必须有言，开口成济应接之事则气耗而匮，终身不可救；小犹前章微字，所知见者微茫而不欲其明，则不过用其神以伤明而日进于明；所执守者耎脆而不欲其强，则不暴使其气以害强而日进于强；见小者育子、守柔者守母；日或作曰，传写之误；水镜照物谓之光，光之体谓之明，用照外之光回光照内、复返归藏于内体之明；神太用则竭、照见渊鱼者不祥，含光混世则无殃；袭常为掩藏常光之用、复归常明之体。憨山以道体之方当背物合道，万物资始乎道故天下有始以为天下母，道为体物为用、道为母物为子；知母不知子则沦断灭，知物不知道则殉物忘道失性真，故既知母又要知子，有体有用；知物从道生则不事于物，故知子复守母，用不离体；体用两全、动静不二故没身不殆；兑为口、门为眼耳视听之根，道本无言，妄机鼓动去道转远故塞兑；驰声色忘返则逐物背性，故收视返听、内照独朗，闭门则终身用之而不勤；开兑济事、丧心于物则终身不可救；不能戒谨于隐微、忽于欲机之兆非明，故见小曰明；以道自胜故守柔曰强；用其光复其明则无遗身殃，光道之用、明道之体，用不离体故用愈光体愈明；袭承也，真常之道吾固有之，能承袭则绵绵不绝。魏源以此章为其第四十五章；校傅奕「可以为天下母」，河上「得」作「知」、「以」作「复」，《释文》「兑」作「锐」，河上两「曰」作「日」（此从《淮南子》），《淮南子》「用其光」上有「是谓」，王弼「袭」作「习」、叶梦得「常」作「裳」，皆音近而误。王夫之以言始有三：君子之言始言其主持，释氏之言始言其涵合，此之言始言其生动；生动者气而非徒气，但以气则方生于彼而此已枵然，盈彼不虚此，先天地生而即后天地死，其息极微用之无迹；小且无所执况于大，弱且不必用况于强，将孰从而致吾见与守；方其守而知，知之在守，方其知而守，守之在知；生息无穷、机漾于渺，欲执已逝、欲审已迁，何所为常；于其不常而阴尸其常，岂复在母子之涯涘；以己知力有涯之用追随母子之变，未见免于殃。河上公十一注、王弼八注、成玄英十一注、唐玄宗御注御疏十八注、严遵三注、李荣八注、陆希声七注、吕惠卿七注、苏辙七注、吴澄七注、憨山七注、魏源五注、王夫之三注；俞樾《诸子平议》此章未列，故十三家。河上公题「归元第五十二」，《玄德纂疏》、吕惠卿、苏辙题「天下有始章第五十二」，王弼本无章题；吴澄以此章为其第四十三章，魏源以此章为其第四十五章；王弼道藏本转录作「既知其母，复知其子」「没其不殆」「是谓习常」，其中「没其」当为「没身」形近之误，本站从通行本校正。诸本异文：傅奕「可以为天下母」；河上「得」作「知」、「以」作「复」；《释文》「兑」作「锐」；河上两「曰」作「日」；《淮南子》「用其光」上有「是谓」；王弼「袭」作「习」；叶梦得「常」作「裳」；并见校记。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。", 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