{ "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-54", "no": 54, "part": "德經", "partSimp": "德经", "title": "第五十四章", "titleSimp": "第五十四章", "intro": "《老子》第五十四章，河上公題「修觀第五十四」，《玄德纂疏》、蘇轍、呂惠卿題「善建不拔章第五十四」，王弼本無章題；吳澄以此章為其第四十六章，魏源以此章為其第四十七章，王夫之標「五十四章」。王弼道藏本正文十句：善建不拔，善抱者不脫，子孫以祭祀不輟；修之於身，其德乃真；修之於家，其德乃餘；修之於鄉，其德乃長；修之於國，其德乃豐；修之於天下，其德乃普；故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下；吾何以知天下然哉？以此。全章先言善建善抱、祭祀不輟，次言修德自身及家鄉國天下而德有真、餘、長、豐、普之差，再言以身觀身、以天下觀天下，末言知天下之道即在於此。河上公以建為立、拔為傾，善以道立身立國者不可得引而拔；善以道抱精神者不可脫；子孫能修道則世世祭祀不絶；修道於身則愛氣養神、益壽延年而為真人，於家則父慈子孝、兄友弟恭而有餘慶，於鄉則尊敬長老、愛養幼少而德無不覆，於國則君信臣忠、仁義自生而德豐厚，於天下則不言而化、不教而治而德普博；以修道之身觀不修道之身，以修道之家觀不修道之家，乃至以修道之主觀不修道之主，以此五者觀而知修道者昌、背道者亡。王弼以固其根而後營其末故不拔，不貪於多、齊其所能故不脫，子孫傳此道以祭祀則不輟；修之身則真，修之家則有餘，修之不廢而所施轉大；以身及人，以天下百姓心觀天下之道，察己以知、不求於外。成玄英以建立道心、定志心願、堅固至真道場為善建，抱持真行、一得永得為善抱，傳燈不絶為祭祀不輟；修營一身而道德真實，修身獨善、修家兼濟而功行漸博；以修道身觀不修道身，以有道天下觀無道天下，只以此格量足為龜鏡。唐玄宗御注以善能以道建國立本者不可傾拔，以道德抱百姓者不可脫離，善建抱之君功施於後而郊宗之祀不輟；御疏以因百姓之不為、任兆人之自化為善建，以動而悅隨為善抱，以少修少證、多學多得釋五修，以觀身實相本來清淨釋以身觀身，以自家刑國、由內及外釋知天下。李榮以立行至道之境則根深不拔、樹功玄德之鄉則蒂固不脫，為國則百代宗廟常安、為家則萬葉蒸嘗不絶；死生無變曰真、慶及後昆曰餘、邇安遠至曰長、物皆自足曰豐、惠無不周曰普；觀一身則百身可知、觀一國則萬國斯睹。陸希聲以善建者以道鎮國本、善抱者以德懷民心，子孫享祚長久而祭祀無輟；修道於身家鄉國天下而德用淳真、德行有餘、德教久長、德化豐大、德施周普；以治身治家治鄉治國治天下之道反觀，而知天下國家身心之然。呂惠卿以建之以常無有則善建不拔、抱神以靜則善抱不脫，所建所抱如此則其傳無窮而子孫祭祀不輟；修德之本真在吾身，推之而家鄉國天下乃餘、長、豐、普；以身觀身、以家觀家乃至以天下觀天下，藏天下於天下用是道。蘇轍以聖人知性之真、審物之妄、捐物而修身，實無所立而其建有不可拔、實無所執而其抱有不可脫，故子孫猶以祭祀不輟；身既修則推其餘以及外，雖治天下可也；天地外者其理可推，以天下觀天下亦以身知之。吳澄以植木持物必有拔脫，善建者以不建為建、善抱者以不抱為抱，善於保國延祚者無心留天命而天命自留；修德於身乃全吾常道之真，家鄉邦天下自近及遠而各修其德；邦諸本作國，蓋漢避高祖諱改，唐初舊本尚作邦；以天下知天下則至簡至易。憨山以聖人功德無窮、澤及子孫皆以真修為本，智力機術所建所守皆可拔奪，聖人復性之真則天下人心感服而不可拔奪，故祭祀綿遠；修之身而其德真，推之家鄉國天下而餘、長、豐、普；以性觀身則性真而身假，以性融物則天下化。魏源以建於外者外物得而拔、抱於外者外物得而脫，聖人建德抱一、建之於心、抱之於內，足於內而無所假於外；推之家國天下不過此德之餘；一人之身即一家一鄉一國一天下之身，同此身即同此德，藏天下於天下用此道。王夫之以己與天下國家立則分而為朋，彼朋建則此朋拔、彼朋抱則此朋脫，有道者因事形情狀而觀之則可以無爭；流動於情狀之中、因其無可因而使之自因，即所謂知之以此。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、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。嚴遵《指歸》此章《玄德纂疏》卷十五無輯文，故不列；俞樾《諸子平議》此章未列。", "introSimp": "《老子》第五十四章，河上公题「修观第五十四」，《玄德纂疏》、苏辙、吕惠卿题「善建不拔章第五十四」，王弼本无章题；吴澄以此章为其第四十六章，魏源以此章为其第四十七章，王夫之标「五十四章」。王弼道藏本正文十句：善建不拔，善抱者不脱，子孙以祭祀不辍；修之于身，其德乃真；修之于家，其德乃余；修之于乡，其德乃长；修之于国，其德乃丰；修之于天下，其德乃普；故以身观身，以家观家，以乡观乡，以国观国，以天下观天下；吾何以知天下然哉？以此。全章先言善建善抱、祭祀不辍，次言修德自身及家乡国天下而德有真、余、长、丰、普之差，再言以身观身、以天下观天下，末言知天下之道即在于此。河上公以建为立、拔为倾，善以道立身立国者不可得引而拔；善以道抱精神者不可脱；子孙能修道则世世祭祀不绝；修道于身则爱气养神、益寿延年而为真人，于家则父慈子孝、兄友弟恭而有余庆，于乡则尊敬长老、爱养幼少而德无不覆，于国则君信臣忠、仁义自生而德丰厚，于天下则不言而化、不教而治而德普博；以修道之身观不修道之身，以修道之家观不修道之家，乃至以修道之主观不修道之主，以此五者观而知修道者昌、背道者亡。王弼以固其根而后营其末故不拔，不贪于多、齐其所能故不脱，子孙传此道以祭祀则不辍；修之身则真，修之家则有余，修之不废而所施转大；以身及人，以天下百姓心观天下之道，察己以知、不求于外。成玄英以建立道心、定志心愿、坚固至真道场为善建，抱持真行、一得永得为善抱，传灯不绝为祭祀不辍；修营一身而道德真实，修身独善、修家兼济而功行渐博；以修道身观不修道身，以有道天下观无道天下，只以此格量足为龟镜。唐玄宗御注以善能以道建国立本者不可倾拔，以道德抱百姓者不可脱离，善建抱之君功施于后而郊宗之祀不辍；御疏以因百姓之不为、任兆人之自化为善建，以动而悦随为善抱，以少修少证、多学多得释五修，以观身实相本来清净释以身观身，以自家刑国、由内及外释知天下。李荣以立行至道之境则根深不拔、树功玄德之乡则蒂固不脱，为国则百代宗庙常安、为家则万叶蒸尝不绝；死生无变曰真、庆及后昆曰余、迩安远至曰长、物皆自足曰丰、惠无不周曰普；观一身则百身可知、观一国则万国斯睹。陆希声以善建者以道镇国本、善抱者以德怀民心，子孙享祚长久而祭祀无辍；修道于身家乡国天下而德用淳真、德行有余、德教久长、德化丰大、德施周普；以治身治家治乡治国治天下之道反观，而知天下国家身心之然。吕惠卿以建之以常无有则善建不拔、抱神以静则善抱不脱，所建所抱如此则其传无穷而子孙祭祀不辍；修德之本真在吾身，推之而家乡国天下乃余、长、丰、普；以身观身、以家观家乃至以天下观天下，藏天下于天下用是道。苏辙以圣人知性之真、审物之妄、捐物而修身，实无所立而其建有不可拔、实无所执而其抱有不可脱，故子孙犹以祭祀不辍；身既修则推其余以及外，虽治天下可也；天地外者其理可推，以天下观天下亦以身知之。吴澄以植木持物必有拔脱，善建者以不建为建、善抱者以不抱为抱，善于保国延祚者无心留天命而天命自留；修德于身乃全吾常道之真，家乡邦天下自近及远而各修其德；邦诸本作国，盖汉避高祖讳改，唐初旧本尚作邦；以天下知天下则至简至易。憨山以圣人功德无穷、泽及子孙皆以真修为本，智力机术所建所守皆可拔夺，圣人复性之真则天下人心感服而不可拔夺，故祭祀绵远；修之身而其德真，推之家乡国天下而余、长、丰、普；以性观身则性真而身假，以性融物则天下化。魏源以建于外者外物得而拔、抱于外者外物得而脱，圣人建德抱一、建之于心、抱之于内，足于内而无所假于外；推之家国天下不过此德之余；一人之身即一家一乡一国一天下之身，同此身即同此德，藏天下于天下用此道。王夫之以己与天下国家立则分而为朋，彼朋建则此朋拔、彼朋抱则此朋脱，有道者因事形情状而观之则可以无争；流动于情状之中、因其无可因而使之自因，即所谓知之以此。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、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。严遵《指归》此章《玄德纂疏》卷十五无辑文，故不列；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，本章十二家舊注。河上公、成玄英、唐玄宗、李榮、吳澄逐句或分段分疏；王弼七注、陸希聲三段、呂惠卿三段、蘇轍三段、憨山三段、魏源三段、王夫之二段。嚴遵《指歸》此章《玄德纂疏》卷十五無輯文，故不列；俞樾《諸子平議》此章未列。河上公題「修觀」；《玄德纂疏》、蘇轍、呂惠卿題「善建不拔章」；吳澄以此章為其第四十六章，魏源以此章為其第四十七章，王夫之標「五十四章」。王弼本正文作「善建不拔」「子孫以祭祀不輟」「修之於身」「其德乃真」「吾何以知天下然哉」；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「善建」下多有「者」字，河上公、成玄英、唐玄宗、李榮、陸希聲、蘇轍、吳澄、憨山、魏源「子孫」下無「以」字，吳澄、魏源、王夫之「國」作「邦」，吳澄「乃」作「廼」。", "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，本章十二家旧注。河上公、成玄英、唐玄宗、李荣、吴澄逐句或分段分疏；王弼七注、陆希声三段、吕惠卿三段、苏辙三段、憨山三段、魏源三段、王夫之二段。严遵《指归》此章《玄德纂疏》卷十五无辑文，故不列；俞樾《诸子平议》此章未列。河上公题「修观」；《玄德纂疏》、苏辙、吕惠卿题「善建不拔章」；吴澄以此章为其第四十六章，魏源以此章为其第四十七章，王夫之标「五十四章」。王弼本正文作「善建不拔」「子孙以祭祀不辍」「修之于身」「其德乃真」「吾何以知天下然哉」；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「善建」下多有「者」字，河上公、成玄英、唐玄宗、李荣、陆希声、苏辙、吴澄、憨山、魏源「子孙」下无「以」字，吴澄、魏源、王夫之「国」作「邦」，吴澄「乃」作「廼」。", "slug": "54", "order": 54, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章十句：首二句言善建不拔、善抱者不脫；第三句言子孫以祭祀不輟；第四至八句言修之於身、家、鄉、國、天下而其德乃真、餘、長、豐、普；第九句言以身觀身、以家觀家乃至以天下觀天下；末句言吾何以知天下然哉、以此。河上公以善以道立身立國者不可得引而拔、善以道抱精神者不可脫，子孫修道則世世祭祀不絶；修道於身則愛氣養神、益壽延年而為真人，於家則父慈子孝而有餘慶，於鄉則尊敬長老、愛養幼少而德無不覆，於國則君信臣忠而德豐厚，於天下則不言而化而德普博；以修道之身觀不修道之身，以此五者觀而知修道者昌、背道者亡。王弼以固其根而後營其末故不拔，不貪於多、齊其所能故不脫，子孫傳此道以祭祀則不輟；修之身則真、修之家則有餘，修之不廢而所施轉大；以身及人，以天下百姓心觀天下之道，察己以知、不求於外。成玄英以建立道心、定志心願、堅固至真道場為善建，抱持真行、一得永得為善抱，傳燈不絶為祭祀不輟；修營一身而道德真實，修身獨善、修家兼濟而功行漸博；以修道身觀不修道身，以有道天下觀無道天下，只以此格量足為龜鏡。唐玄宗御注以善能以道建國立本者不可傾拔，以道德抱百姓者不可脫離，善建抱之君功施於後而郊宗之祀不輟；御疏以因百姓之不為、任兆人之自化為善建，以動而悅隨為善抱，以少修少證、多學多得釋五修，以觀身實相本來清淨釋以身觀身，以自家刑國、由內及外釋知天下。李榮以立行至道之境則根深不拔、樹功玄德之鄉則蒂固不脫，為國則百代宗廟常安、為家則萬葉蒸嘗不絶；死生無變曰真、慶及後昆曰餘、邇安遠至曰長、物皆自足曰豐、惠無不周曰普；觀一身則百身可知、觀一國則萬國斯睹。陸希聲以善建者以道鎮國本、善抱者以德懷民心，子孫享祚長久而祭祀無輟；修道於身家鄉國天下而德用淳真、德行有餘、德教久長、德化豐大、德施周普；以治身治家治鄉治國治天下之道反觀，而知天下國家身心之然。呂惠卿以建之以常無有則善建不拔、抱神以靜則善抱不脫，所建所抱如此則其傳無窮而子孫祭祀不輟；修德之本真在吾身，推之而家鄉國天下乃餘、長、豐、普；以身觀身、以家觀家乃至以天下觀天下，藏天下於天下用是道。蘇轍以聖人知性之真、審物之妄、捐物而修身，實無所立而其建有不可拔、實無所執而其抱有不可脫，故子孫猶以祭祀不輟；身既修則推其餘以及外，雖治天下可也；天地外者其理可推，以天下觀天下亦以身知之。吳澄以善建者以不建為建、善抱者以不抱為抱，善於保國延祚者無心留天命而天命自留；修德於身乃全吾常道之真，家鄉邦天下自近及遠而各修其德；邦諸本作國，蓋漢避高祖諱改，唐初舊本尚作邦；以天下知天下則至簡至易。憨山以聖人功德無窮、澤及子孫皆以真修為本，智力機術所建所守皆可拔奪，聖人復性之真則天下人心感服而不可拔奪，故祭祀綿遠；修之身而其德真，推之家鄉國天下而餘、長、豐、普；以性觀身則性真而身假，以性融物則天下化。魏源以建於外者外物得而拔、抱於外者外物得而脫，聖人建德抱一、建之於心、抱之於內，足於內而無所假於外；推之家國天下不過此德之餘；一人之身即一家一鄉一國一天下之身，同此身即同此德，藏天下於天下用此道。王夫之以己與天下國家立則分而為朋，彼朋建則此朋拔、彼朋抱則此朋脫，有道者因事形情狀而觀之則可以無爭；流動於情狀之中、因其無可因而使之自因，即所謂知之以此。嚴遵《指歸》此章《玄德纂疏》卷十五無輯文，故不列。", "summarySimp": "全章十句：首二句言善建不拔、善抱者不脱；第三句言子孙以祭祀不辍；第四至八句言修之于身、家、乡、国、天下而其德乃真、余、长、丰、普；第九句言以身观身、以家观家乃至以天下观天下；末句言吾何以知天下然哉、以此。河上公以善以道立身立国者不可得引而拔、善以道抱精神者不可脱，子孙修道则世世祭祀不绝；修道于身则爱气养神、益寿延年而为真人，于家则父慈子孝而有余庆，于乡则尊敬长老、爱养幼少而德无不覆，于国则君信臣忠而德丰厚，于天下则不言而化而德普博；以修道之身观不修道之身，以此五者观而知修道者昌、背道者亡。王弼以固其根而后营其末故不拔，不贪于多、齐其所能故不脱，子孙传此道以祭祀则不辍；修之身则真、修之家则有余，修之不废而所施转大；以身及人，以天下百姓心观天下之道，察己以知、不求于外。成玄英以建立道心、定志心愿、坚固至真道场为善建，抱持真行、一得永得为善抱，传灯不绝为祭祀不辍；修营一身而道德真实，修身独善、修家兼济而功行渐博；以修道身观不修道身，以有道天下观无道天下，只以此格量足为龟镜。唐玄宗御注以善能以道建国立本者不可倾拔，以道德抱百姓者不可脱离，善建抱之君功施于后而郊宗之祀不辍；御疏以因百姓之不为、任兆人之自化为善建，以动而悦随为善抱，以少修少证、多学多得释五修，以观身实相本来清净释以身观身，以自家刑国、由内及外释知天下。李荣以立行至道之境则根深不拔、树功玄德之乡则蒂固不脱，为国则百代宗庙常安、为家则万叶蒸尝不绝；死生无变曰真、庆及后昆曰余、迩安远至曰长、物皆自足曰丰、惠无不周曰普；观一身则百身可知、观一国则万国斯睹。陆希声以善建者以道镇国本、善抱者以德怀民心，子孙享祚长久而祭祀无辍；修道于身家乡国天下而德用淳真、德行有余、德教久长、德化丰大、德施周普；以治身治家治乡治国治天下之道反观，而知天下国家身心之然。吕惠卿以建之以常无有则善建不拔、抱神以静则善抱不脱，所建所抱如此则其传无穷而子孙祭祀不辍；修德之本真在吾身，推之而家乡国天下乃余、长、丰、普；以身观身、以家观家乃至以天下观天下，藏天下于天下用是道。苏辙以圣人知性之真、审物之妄、捐物而修身，实无所立而其建有不可拔、实无所执而其抱有不可脱，故子孙犹以祭祀不辍；身既修则推其余以及外，虽治天下可也；天地外者其理可推，以天下观天下亦以身知之。吴澄以善建者以不建为建、善抱者以不抱为抱，善于保国延祚者无心留天命而天命自留；修德于身乃全吾常道之真，家乡邦天下自近及远而各修其德；邦诸本作国，盖汉避高祖讳改，唐初旧本尚作邦；以天下知天下则至简至易。憨山以圣人功德无穷、泽及子孙皆以真修为本，智力机术所建所守皆可拔夺，圣人复性之真则天下人心感服而不可拔夺，故祭祀绵远；修之身而其德真，推之家乡国天下而余、长、丰、普；以性观身则性真而身假，以性融物则天下化。魏源以建于外者外物得而拔、抱于外者外物得而脱，圣人建德抱一、建之于心、抱之于内，足于内而无所假于外；推之家国天下不过此德之余；一人之身即一家一乡一国一天下之身，同此身即同此德，藏天下于天下用此道。王夫之以己与天下国家立则分而为朋，彼朋建则此朋拔、彼朋抱则此朋脱，有道者因事形情状而观之则可以无争；流动于情状之中、因其无可因而使之自因，即所谓知之以此。严遵《指归》此章《玄德纂疏》卷十五无辑文，故不列。", "dataFile": "data/chapters/laozi-54.json", "relationsFile": "data/commentary-relations-laozi-54.json", "url": "/laozi/54/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第五十四" }, "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》、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》卷十五所引；成玄英、唐玄宗御注御疏、李榮此章據《玄德纂疏》卷十五所引", "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": "王弼道藏本正文作「善建不拔，善抱者不脫，子孫以祭祀不輟。修之於身，其德乃真。修之於家，其德乃餘。修之於鄉，其德乃長。修之於國，其德乃豐。修之於天下，其德乃普。故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下。吾何以知天下然哉？以此」，本站分十句。河上公題「修觀第五十四」，《玄德纂疏》、蘇轍、呂惠卿題「善建不拔章第五十四」；吳澄以此章為其第四十六章，魏源以此章為其第四十七章，王夫之標「五十四章」。諸本異文：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「善建」下多有「者」字；河上公、成玄英、唐玄宗、李榮、陸希聲、蘇轍、吳澄、憨山、魏源「子孫」下無「以」字，王弼、呂惠卿、王夫之有「以」；成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、魏源「修之」下無「於」字，王弼、河上公、吳澄、憨山、王夫之有「於」；吳澄、魏源、王夫之「國」作「邦」，吳澄謂漢避高祖諱改邦作國；吳澄「乃」作「廼」；王弼、憨山、王夫之「天下然哉」上無「之」字，河上公、陸希聲、呂惠卿、蘇轍、吳澄、魏源有「之」。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》、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》卷十五所引；成玄英、唐玄宗御注御疏、李荣此章据《玄德纂疏》卷十五所引", "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": "王弼道藏本正文作「善建不拔，善抱者不脱，子孙以祭祀不辍。修之于身，其德乃真。修之于家，其德乃余。修之于乡，其德乃长。修之于国，其德乃丰。修之于天下，其德乃普。故以身观身，以家观家，以乡观乡，以国观国，以天下观天下。吾何以知天下然哉？以此」，本站分十句。河上公题「修观第五十四」，《玄德纂疏》、苏辙、吕惠卿题「善建不拔章第五十四」；吴澄以此章为其第四十六章，魏源以此章为其第四十七章，王夫之标「五十四章」。诸本异文：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「善建」下多有「者」字；河上公、成玄英、唐玄宗、李荣、陆希声、苏辙、吴澄、憨山、魏源「子孙」下无「以」字，王弼、吕惠卿、王夫之有「以」；成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、魏源「修之」下无「于」字，王弼、河上公、吴澄、憨山、王夫之有「于」；吴澄、魏源、王夫之「国」作「邦」，吴澄谓汉避高祖讳改邦作国；吴澄「乃」作「廼」；王弼、憨山、王夫之「天下然哉」上无「之」字，河上公、陆希声、吕惠卿、苏辙、吴澄、魏源有「之」。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": 10, "commentaries": 84, "charNotes": 15, "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「修觀第五十四」，以建為立、拔為傾，善以道立身立國者不可得引而拔；善以道抱精神者終不可拔引解；子孫能修道則世世祭祀不絶；修道於身則愛氣養神、益壽延年而為真人，於家則父慈子孝、兄友弟恭而有餘慶，於鄉則尊敬長老、愛養幼少而德無不覆，於國則君信臣忠、仁義自生而德豐厚，於天下則不言而化、不教而治而德普博；以修道之身觀不修道之身，以修道之家觀不修道之家，乃至以修道之主觀不修道之主，以此五者觀而知修道者昌、背道者亡。此章據四部叢刊本，參校《玄德纂疏》卷十五所引；注十四條。", "count": 14, "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「修观第五十四」，以建为立、拔为倾，善以道立身立国者不可得引而拔；善以道抱精神者终不可拔引解；子孙能修道则世世祭祀不绝；修道于身则爱气养神、益寿延年而为真人，于家则父慈子孝、兄友弟恭而有余庆，于乡则尊敬长老、爱养幼少而德无不覆，于国则君信臣忠、仁义自生而德丰厚，于天下则不言而化、不教而治而德普博；以修道之身观不修道之身，以修道之家观不修道之家，乃至以修道之主观不修道之主，以此五者观而知修道者昌、背道者亡。此章据四部丛刊本，参校《玄德纂疏》卷十五所引；注十四条。", "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；此章注七條，以固其根而後營其末故不拔，不貪於多、齊其所能故不脫，子孫傳此道以祭祀則不輟；修之身則真、修之家則有餘，修之不廢而所施轉大；以身及人，以天下百姓心觀天下之道，察己以知、不求於外。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": 7, "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；此章注七条，以固其根而后营其末故不拔，不贪于多、齐其所能故不脱，子孙传此道以祭祀则不辍；修之身则真、修之家则有余，修之不废而所施转大；以身及人，以天下百姓心观天下之道，察己以知、不求于外。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》卷十五存義疏，以建立道心、定志心願、堅固至真道場為善建，抱持真行、一得永得為善抱，傳燈不絶為祭祀不輟；修營一身而道德真實，修身獨善、修家兼濟而功行漸博；以修道身觀不修道身，以有道天下觀無道天下，只以此格量足為龜鏡。注九條。", "count": 9, "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》卷十五存义疏，以建立道心、定志心愿、坚固至真道场为善建，抱持真行、一得永得为善抱，传灯不绝为祭祀不辍；修营一身而道德真实，修身独善、修家兼济而功行渐博；以修道身观不修道身，以有道天下观无道天下，只以此格量足为龟镜。注九条。", "shortSimp": "成疏" }, { "id": "tangxuanzong", "name": "唐玄宗御注御疏", "short": "御注", "author": "唐玄宗", "work": "道德真經注疏", "era": "唐", "years": "685–762", "color": "#9a4b3f", "desc": "御注簡質、御疏詳申，以理國修身並重；此章御注以善能以道建國立本者不可傾拔，以道德抱百姓者不可脫離，善建抱之君功施於後而郊宗之祀不輟；御疏以因百姓之不為、任兆人之自化為善建，以動而悅隨為善抱，以少修少證、多學多得釋五修，以觀身實相本來清淨釋以身觀身，以自家刑國、由內及外釋知天下。注二十八條，御注御疏分列。此章據《玄德纂疏》卷十五所引。", "count": 28, "nameSimp": "唐玄宗御注御疏", "workSimp": "道德真经注疏", "authorSimp": "唐玄宗", "eraSimp": "唐", "yearsSimp": "685–762", "descSimp": "御注简质、御疏详申，以理国修身并重；此章御注以善能以道建国立本者不可倾拔，以道德抱百姓者不可脱离，善建抱之君功施于后而郊宗之祀不辍；御疏以因百姓之不为、任兆人之自化为善建，以动而悦随为善抱，以少修少证、多学多得释五修，以观身实相本来清净释以身观身，以自家刑国、由内及外释知天下。注二十八条，御注御疏分列。此章据《玄德纂疏》卷十五所引。", "shortSimp": "御注" }, { "id": "lirong", "name": "李榮注", "short": "李榮", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "約 600–680", "color": "#5f6f8a", "desc": "以道本德用、修身治國並說為宗；此章以立行至道之境則根深不拔、樹功玄德之鄉則蒂固不脫，為國則百代宗廟常安、為家則萬葉蒸嘗不絶；死生無變曰真、慶及後昆曰餘、邇安遠至曰長、物皆自足曰豐、惠無不周曰普；觀一身則百身可知、觀一國則萬國斯睹。注四條。此章據《玄德纂疏》卷十五所引。", "count": 4, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "约 600–680", "descSimp": "以道本德用、修身治国并说为宗；此章以立行至道之境则根深不拔、树功玄德之乡则蒂固不脱，为国则百代宗庙常安、为家则万叶蒸尝不绝；死生无变曰真、庆及后昆曰余、迩安远至曰长、物皆自足曰丰、惠无不周曰普；观一身则百身可知、观一国则万国斯睹。注四条。此章据《玄德纂疏》卷十五所引。", "shortSimp": "李荣" }, { "id": "luxisheng", "name": "陸希聲傳", "short": "陸傳", "author": "陸希聲", "work": "道德經傳", "era": "唐", "years": "？–895", "color": "#8a6f3a", "desc": "以體用、本末說經，長於政教觀人；此章以善建者以道鎮國本、善抱者以德懷民心，子孫享祚長久而祭祀無輟；修道於身家鄉國天下而德用淳真、德行有餘、德教久長、德化豐大、德施周普；以治身治家治鄉治國治天下之道反觀，而知天下國家身心之然。注三條。", "count": 3, "nameSimp": "陆希声传", "workSimp": "道德经传", "authorSimp": "陆希声", "eraSimp": "唐", "yearsSimp": "？–895", "descSimp": "以体用、本末说经，长于政教观人；此章以善建者以道镇国本、善抱者以德怀民心，子孙享祚长久而祭祀无辍；修道于身家乡国天下而德用淳真、德行有余、德教久长、德化丰大、德施周普；以治身治家治乡治国治天下之道反观，而知天下国家身心之然。注三条。", "shortSimp": "陆传" }, { "id": "lvhuiqing", "name": "呂惠卿傳", "short": "呂傳", "author": "呂惠卿", "work": "道德真經傳", "era": "宋", "years": "1032–1111", "color": "#6a7d5a", "desc": "以道體無知、守母為本；此章以建之以常無有則善建不拔、抱神以靜則善抱不脫，所建所抱如此則其傳無窮而子孫祭祀不輟；修德之本真在吾身，推之而家鄉國天下乃餘、長、豐、普；以身觀身、以家觀家乃至以天下觀天下，藏天下於天下用是道。注三條。", "count": 3, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "宋", "yearsSimp": "1032–1111", "descSimp": "以道体无知、守母为本；此章以建之以常无有则善建不拔、抱神以静则善抱不脱，所建所抱如此则其传无穷而子孙祭祀不辍；修德之本真在吾身，推之而家乡国天下乃余、长、丰、普；以身观身、以家观家乃至以天下观天下，藏天下于天下用是道。注三条。", "shortSimp": "吕传" }, { "id": "suzhe", "name": "蘇轍老子解", "short": "蘇解", "author": "蘇轍", "work": "老子解", "era": "宋", "years": "1039–1112", "color": "#5d7080", "desc": "以體道無知、無所施設為宗；此章以聖人知性之真、審物之妄、捐物而修身，實無所立而其建有不可拔、實無所執而其抱有不可脫，故子孫猶以祭祀不輟；身既修則推其餘以及外，雖治天下可也；天地外者其理可推，以天下觀天下亦以身知之。注三條。", "count": 3, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "宋", "yearsSimp": "1039–1112", "descSimp": "以体道无知、无所施设为宗；此章以圣人知性之真、审物之妄、捐物而修身，实无所立而其建有不可拔、实无所执而其抱有不可脱，故子孙犹以祭祀不辍；身既修则推其余以及外，虽治天下可也；天地外者其理可推，以天下观天下亦以身知之。注三条。", "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": "#7b5f7a", "desc": "以理氣、斂退說經，兼重字義訓詁；此章以植木持物必有拔脫，善建者以不建為建、善抱者以不抱為抱，善於保國延祚者無心留天命而天命自留；修德於身乃全吾常道之真，家鄉邦天下自近及遠而各修其德；邦諸本作國，蓋漢避高祖諱改，唐初舊本尚作邦；以天下知天下則至簡至易。注五條。此章為其第四十六章。", "count": 5, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "以理气、敛退说经，兼重字义训诂；此章以植木持物必有拔脱，善建者以不建为建、善抱者以不抱为抱，善于保国延祚者无心留天命而天命自留；修德于身乃全吾常道之真，家乡邦天下自近及远而各修其德；邦诸本作国，盖汉避高祖讳改，唐初旧本尚作邦；以天下知天下则至简至易。注五条。此章为其第四十六章。", "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": "#8a5f4a", "desc": "以真修、復性為本，兼重教化；此章以聖人功德無窮、澤及子孫皆以真修為本，智力機術所建所守皆可拔奪，聖人復性之真則天下人心感服而不可拔奪，故祭祀綿遠；修之身而其德真，推之家鄉國天下而餘、長、豐、普；以性觀身則性真而身假，以性融物則天下化。注三條。", "count": 3, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "以真修、复性为本，兼重教化；此章以圣人功德无穷、泽及子孙皆以真修为本，智力机术所建所守皆可拔夺，圣人复性之真则天下人心感服而不可拔夺，故祭祀绵远；修之身而其德真，推之家乡国天下而余、长、丰、普；以性观身则性真而身假，以性融物则天下化。注三条。", "shortSimp": "憨山" }, { "id": "weiyuan", "name": "魏源老子本義", "short": "魏源", "author": "魏源", "work": "老子本義", "era": "清", "years": "1794–1857", "color": "#5a6a5a", "desc": "以不盈務内為宗，博引諸家而斷以源案；此章為其第四十七章，以建於外者外物得而拔、抱於外者外物得而脫，聖人建德抱一、建之於心、抱之於內，足於內而無所假於外；推之家國天下不過此德之餘；一人之身即一家一鄉一國一天下之身，同此身即同此德，藏天下於天下用此道。注三條。", "count": 3, "nameSimp": "魏源老子本义", "workSimp": "老子本义", "authorSimp": "魏源", "eraSimp": "清", "yearsSimp": "1794–1857", "descSimp": "以不盈务内为宗，博引诸家而断以源案；此章为其第四十七章，以建于外者外物得而拔、抱于外者外物得而脱，圣人建德抱一、建之于心、抱之于内，足于内而无所假于外；推之家国天下不过此德之余；一人之身即一家一乡一国一天下之身，同此身即同此德，藏天下于天下用此道。注三条。", "shortSimp": "魏源" }, { "id": "wangfuzhi", "name": "王夫之老子衍", "short": "船山", "author": "王夫之", "work": "老子衍", "era": "清", "years": "1619–1692", "color": "#6a5a7a", "desc": "以氣化、知幾立說；此章標「五十四章」，以己與天下國家立則分而為朋，彼朋建則此朋拔、彼朋抱則此朋脫，有道者因事形情狀而觀之則可以無爭；流動於情狀之中、因其無可因而使之自因，即所謂知之以此。衍文二段。", "count": 2, "nameSimp": "王夫之老子衍", "workSimp": "老子衍", "authorSimp": "王夫之", "eraSimp": "清", "yearsSimp": "1619–1692", "descSimp": "以气化、知几立说；此章标「五十四章」，以己与天下国家立则分而为朋，彼朋建则此朋拔、彼朋抱则此朋脱，有道者因事形情状而观之则可以无争；流动于情状之中、因其无可因而使之自因，即所谓知之以此。衍文二段。", "shortSimp": "船山" }, { "id": "translator", "name": "本站今譯", "short": "今譯", "author": "LibreBook 編者", "work": "今譯", "era": "當代", "years": "", "color": "#8a8a8a", "desc": "編者據舊注與上下文所作語體今譯，供閱讀參照。", "count": 10, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "善建不拔，", "textSimp": "善建不拔，", "translation": "善于以道建立的人，所建立的不可拔除。", "translationTrad": "善於以道建立的人，所建立的不可拔除。", "noteIds": [ "c001", "c002", "c003", "c004", "c005", "c006", "c007", "c008", "c009", "c010", "c011", "c012", "c013" ], "noteCount": 13, "charNoteIds": [ "n001", "n002" ], "key": "laozi-54:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "善抱者不脫，", "textSimp": "善抱者不脱，", "translation": "善于抱持的人，所抱持的不可脱落。", "translationTrad": "善於抱持的人，所抱持的不可脫落。", "noteIds": [ "c014", "c015", "c016", "c017", "c018", "c006", "c007", "c008", "c009", "c010", "c011", "c012", "c013" ], "noteCount": 13, "charNoteIds": [ "n003" ], "key": "laozi-54:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "子孫以祭祀不輟。", "textSimp": "子孙以祭祀不辍。", "translation": "子孙因而祭祀不断。", "translationTrad": "子孫因而祭祀不斷。", "noteIds": [ "c019", "c020", "c021", "c022", "c023", "c006", "c007", "c008", "c009", "c010", "c011", "c012", "c013" ], "noteCount": 13, "charNoteIds": [ "n004", "n005" ], "key": "laozi-54:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "修之於身，其德乃真。", "textSimp": "修之于身，其德乃真。", "translation": "把道修养在自身，他的德就纯真。", "translationTrad": "把道修養在自身，他的德就純真。", "noteIds": [ "c024", "c025", "c026", "c027", "c028", "c029", "c030", "c031", "c032", "c033", "c034" ], "noteCount": 11, "charNoteIds": [ "n006", "n007" ], "key": "laozi-54:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "修之於家，其德乃餘。", "textSimp": "修之于家，其德乃余。", "translation": "把道修养在全家，他的德就有余。", "translationTrad": "把道修養在全家，他的德就有餘。", "noteIds": [ "c035", "c036", "c037", "c038", "c039", "c028", "c029", "c030", "c031", "c040", "c033", "c034" ], "noteCount": 12, "charNoteIds": [ "n008" ], "key": "laozi-54:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "修之於鄉，其德乃長。", "textSimp": "修之于乡，其德乃长。", "translation": "把道修养在全乡，他的德就久长。", "translationTrad": "把道修養在全鄉，他的德就久長。", "noteIds": [ "c041", "c036", "c042", "c043", "c044", "c028", "c029", "c030", "c031", "c040", "c033", "c034" ], "noteCount": 12, "charNoteIds": [ "n009" ], "key": "laozi-54:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "修之於國，其德乃豐。", "textSimp": "修之于国，其德乃丰。", "translation": "把道修养在全国，他的德就丰厚。", "translationTrad": "把道修養在全國，他的德就豐厚。", "noteIds": [ "c045", "c036", "c046", "c047", "c048", "c028", "c029", "c030", "c031", "c040", "c033", "c034" ], "noteCount": 12, "charNoteIds": [ "n010" ], "key": "laozi-54:s007", "n": 7 }, { "id": "s008", "paragraph": 1, "text": "修之於天下，其德乃普。", "textSimp": "修之于天下，其德乃普。", "translation": "把道修养在天下，他的德就普遍。", "translationTrad": "把道修養在天下，他的德就普遍。", "noteIds": [ "c049", "c036", "c050", "c051", "c052", "c028", "c029", "c030", "c031", "c040", "c033", "c034" ], "noteCount": 12, "charNoteIds": [ "n011" ], "key": "laozi-54:s008", "n": 8 }, { "id": "s009", "paragraph": 1, "text": "故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下。", "textSimp": "故以身观身，以家观家，以乡观乡，以国观国，以天下观天下。", "translation": "所以用自身观照自身，用全家观照全家，用全乡观照全乡，用全国观照全国，用天下观照天下。", "translationTrad": "所以用自身觀照自身，用全家觀照全家，用全鄉觀照全鄉，用全國觀照全國，用天下觀照天下。", "noteIds": [ "c053", "c054", "c055", "c056", "c057", "c058", "c059", "c060", "c061", "c062", "c063", "c064", "c065", "c066", "c067", "c068", "c069", "c070", "c071", "c072", "c073", "c074", "c075", "c076", "c077", "c078" ], "noteCount": 26, "charNoteIds": [ "n012", "n013" ], "key": "laozi-54:s009", "n": 9 }, { "id": "s010", "paragraph": 1, "text": "吾何以知天下然哉？以此。", "textSimp": "吾何以知天下然哉？以此。", "translation": "我怎么知道天下是这样呢？就是凭这个。", "translationTrad": "我怎麼知道天下是這樣呢？就是憑這個。", "noteIds": [ "c079", "c080", "c060", "c081", "c082", "c083", "c072", "c073", "c074", "c084", "c076", "c077", "c078" ], "noteCount": 13, "charNoteIds": [ "n014", "n015" ], "key": "laozi-54:s010", "n": 10 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "善建不拔", "kind": "note", "text": "建，立也；拔，傾也。善以道立身立國者，不可得引而拔也。", "authorNote": "河上公此章據四部叢刊本，參校《玄德纂疏》卷十五所引；河上公題「修觀第五十四」。", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "建，立也；拔，倾也。善以道立身立国者，不可得引而拔也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）（河上公此章據四部叢刊本，參校《玄德纂疏》卷十五所引；河上公題「修觀第五十四」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "authorNoteSimp": "河上公此章据四部丛刊本，参校《玄德纂疏》卷十五所引；河上公题「修观第五十四」。", "lemmaSimp": "善建不拔" }, { "id": "c002", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "善建不拔", "kind": "note", "text": "固其根而後營其末，故不拔也。", "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": "固其根而后营其末，故不拔也。", "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": "善建不拔" }, { "id": "c003", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "善建不拔", "kind": "note", "text": "建立也，拔，傾也。善能建立道心，定志心願，堅固至真道場，不可傾拔。", "authorNote": "此章《玄德纂疏》卷十五所引。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "textSimp": "建立也，拔，倾也。善能建立道心，定志心愿，坚固至真道场，不可倾拔。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）（此章《玄德纂疏》卷十五所引。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十五所引）", "authorNoteSimp": "此章《玄德纂疏》卷十五所引。", "lemmaSimp": "善建不拔" }, { "id": "c004", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "善建不拔", "kind": "note", "text": "善能以道建國立本者，不可傾拔。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "善能以道建国立本者，不可倾拔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "善建不拔" }, { "id": "c005", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "善建不拔", "kind": "note", "text": "建立也，不拔不傾拔也。言人君善能以道建邦立本者，因百姓之不為，任兆人之自化，然後陶以淳樸，樹之風聲，使儀刑作孚，樂推不厭，則功業深固，萬方歸德，斯所謂善建者，何可傾拔乎？", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "建立也，不拔不倾拔也。言人君善能以道建邦立本者，因百姓之不为，任兆人之自化，然后陶以淳朴，树之风声，使仪刑作孚，乐推不厌，则功业深固，万方归德，斯所谓善建者，何可倾拔乎？", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "善建不拔" }, { "id": "c006", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s003" }, "lemma": "善建不拔", "kind": "note", "text": "善建不拔，善抱不脫，子孫祭祀不輟。能立行於至道之境，則根深而不拔；妙樹功於玄德之鄉，則蒂固而不脫。為國則百代宗廟而常安，為家則萬葉蒸嘗而不絶；師資結影於真氣，授繼饗於玄風也。", "authorNote": "此章《玄德纂疏》卷十五所引。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十五所引）", "textSimp": "善建不拔，善抱不脱，子孙祭祀不辍。能立行于至道之境，则根深而不拔；妙树功于玄德之乡，则蒂固而不脱。为国则百代宗庙而常安，为家则万叶蒸尝而不绝；师资结影于真气，授继飨于玄风也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十五所引）（此章《玄德纂疏》卷十五所引。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十五所引）", "authorNoteSimp": "此章《玄德纂疏》卷十五所引。", "lemmaSimp": "善建不拔" }, { "id": "c007", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s003" }, "lemma": "善建不拔", "kind": "note", "text": "善建者以道鎮國本，則深根固蔕而不可挺拔；善抱者以德懷民心，則無繩約而不可解脫。夫如此，則子孫享祚長久，故祖宗祭祀無輟絶也。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "善建者以道镇国本，则深根固蔕而不可挺拔；善抱者以德怀民心，则无绳约而不可解脱。夫如此，则子孙享祚长久，故祖宗祭祀无辍绝也。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "善建不拔" }, { "id": "c008", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s003" }, "lemma": "善建不拔", "kind": "note", "text": "凡物以建而立者，未有不拔者也；唯為道者建之以常無有，則善建而不拔矣。凡物以抱而固者，未有不脫者也；唯為道者抱神以靜，則善抱而不脫矣。夫唯所建所抱者如此，則其傳豈有窮哉？此子孫所以以祭祀不輟也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "凡物以建而立者，未有不拔者也；唯为道者建之以常无有，则善建而不拔矣。凡物以抱而固者，未有不脱者也；唯为道者抱神以静，则善抱而不脱矣。夫唯所建所抱者如此，则其传岂有穷哉？此子孙所以以祭祀不辍也。", "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": "善建不拔" }, { "id": "c009", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s003" }, "lemma": "善建不拔", "kind": "note", "text": "世豈有建而不拔、抱而不脫者乎？惟聖人知性之真，審物之妄，捐物而修身，其德充積，實無所立而其建有不可拔者，實無所執而其抱有不可脫者，故至其子孫猶以祭祀不輟也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "世岂有建而不拔、抱而不脱者乎？惟圣人知性之真，审物之妄，捐物而修身，其德充积，实无所立而其建有不可拔者，实无所执而其抱有不可脱者，故至其子孙犹以祭祀不辍也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "善建不拔" }, { "id": "c010", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s003" }, "lemma": "善建不拔", "kind": "note", "text": "植一木於平地之上，必有拔而偃仆之時；持一物於兩手之中，必有脫而離去之日。善建者以不建為建，則永不拔；善抱者以不抱為抱，則永不脫。善於保國延祚者亦然，無心於留天命而天命自留，故子孫世世祭祀不輟，有如善建善抱者也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "植一木于平地之上，必有拔而偃仆之时；持一物于两手之中，必有脱而离去之日。善建者以不建为建，则永不拔；善抱者以不抱为抱，则永不脱。善于保国延祚者亦然，无心于留天命而天命自留，故子孙世世祭祀不辍，有如善建善抱者也。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "善建不拔" }, { "id": "c011", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s003" }, "lemma": "善建不拔", "kind": "note", "text": "此言聖人所以功德無窮、澤及子孫者，皆以真修為本也。舉世功名之士，靡不欲建不拔之功、垂不朽之業，至皆不能悠久者，以其皆以智力而建之，則有智力過之者，亦可以拔之矣。抱，守也；脫，猶奪也，謂失脫也。以機術而守之，則有機術之尤者，亦可以奪之矣。是皆不善建、不善守者也。至若聖人復性之真，建道德於天下，天下人心感服，確乎而不可拔，故功流萬世、澤及無窮，傑然而不可奪。此皆善建善抱，所以福及子孫，故祭祀綿遠而不絶也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "此言圣人所以功德无穷、泽及子孙者，皆以真修为本也。举世功名之士，靡不欲建不拔之功、垂不朽之业，至皆不能悠久者，以其皆以智力而建之，则有智力过之者，亦可以拔之矣。抱，守也；脱，犹夺也，谓失脱也。以机术而守之，则有机术之尤者，亦可以夺之矣。是皆不善建、不善守者也。至若圣人复性之真，建道德于天下，天下人心感服，确乎而不可拔，故功流万世、泽及无穷，杰然而不可夺。此皆善建善抱，所以福及子孙，故祭祀绵远而不绝也。", "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": "善建不拔" }, { "id": "c012", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s003" }, "lemma": "善建不拔", "kind": "note", "text": "天下之物，建於外者，外物得而拔之；抱於外者，外物得而脫之。恃外有之固者，其固終不可恃也。若夫建德而抱一者，建之於心，抱之於內，初無建抱之形，苟我不自拔且脫，誰得而拔脫之乎？蓋非徒固之於一時，并且固之於後世。世人之建抱者，以智術邀結，則假於外者非己有；聖人惟修其一身之德，則足於內者無所假於外，故真也。", "authorNote": "此為源案。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "天下之物，建于外者，外物得而拔之；抱于外者，外物得而脱之。恃外有之固者，其固终不可恃也。若夫建德而抱一者，建之于心，抱之于内，初无建抱之形，苟我不自拔且脱，谁得而拔脱之乎？盖非徒固之于一时，并且固之于后世。世人之建抱者，以智术邀结，则假于外者非己有；圣人惟修其一身之德，则足于内者无所假于外，故真也。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為源案。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为源案。", "lemmaSimp": "善建不拔" }, { "id": "c013", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s003" }, "lemma": "善建不拔", "kind": "note", "text": "以己與天下國家立，則分而為朋矣。彼朋「建」，則此朋「拔」；彼朋「抱」，則此朋「脫」。然而有道者，豈能強齊而並施之哉？事各有形，情各有狀，因而觀之，可以無爭矣。", "authorNote": "", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "以己与天下国家立，则分而为朋矣。彼朋「建」，则此朋「拔」；彼朋「抱」，则此朋「脱」。然而有道者，岂能强齐而并施之哉？事各有形，情各有状，因而观之，可以无争矣。", "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": "善建不拔" }, { "id": "c014", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "善抱者不脫", "kind": "note", "text": "善以道抱精神者，終不可拔引解也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "善以道抱精神者，终不可拔引解也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "善抱者不脱" }, { "id": "c015", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "善抱者不脫", "kind": "note", "text": "不貪於多，齊其所能，故不脫也。", "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": "不贪于多，齐其所能，故不脱也。", "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": "善抱者不脱" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "善抱者不脫", "kind": "note", "text": "抱，持也；脫，失也。前句發心，此句起行也。言善持真行之人，一得永得，終無差失也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "textSimp": "抱，持也；脱，失也。前句发心，此句起行也。言善持真行之人，一得永得，终无差失也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十五所引）", "lemmaSimp": "善抱者不脱" }, { "id": "c017", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "善抱者不脫", "kind": "note", "text": "若能以道德抱百姓者，不可脫離也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "若能以道德抱百姓者，不可脱离也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "善抱者不脱" }, { "id": "c018", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "善抱者不脫", "kind": "note", "text": "抱，守也；脫，離也。善以道德抱百姓者，動而悅隨，何可脫離也？且夫樂餌可存，過客猶止，況夫道德有進於此乎？以之御物，為物所歸，固其宜也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "抱，守也；脱，离也。善以道德抱百姓者，动而悦随，何可脱离也？且夫乐饵可存，过客犹止，况夫道德有进于此乎？以之御物，为物所归，固其宜也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "善抱者不脱" }, { "id": "c019", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "子孫以祭祀不輟", "kind": "note", "text": "輟，絶也。為人子孫，能修道如是，長生不死，世世以祭祀先祖宗廟，無絶時也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "辍，绝也。为人子孙，能修道如是，长生不死，世世以祭祀先祖宗庙，无绝时也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "子孙以祭祀不辍" }, { "id": "c020", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "子孫以祭祀不輟", "kind": "note", "text": "子孫傳此道以祭祀，則不輟也。", "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": "子孙传此道以祭祀，则不辍也。", "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": "子孙以祭祀不辍" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "子孫以祭祀不輟", "kind": "note", "text": "輟，絶也。善抱之士，與理相應，既而持此真行，傳諸來葉，猶如元始傳於太上，徐真授於葛仙，師資相襲，長為教主，譬彼傳燈，明明不絶。故《西昇經》云「學爾教爾，不失道真」。又解：言善建之人，樹德深重，積善多慶，逮乎子孫，遂使家門隆盛，宗廟延永。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "textSimp": "辍，绝也。善抱之士，与理相应，既而持此真行，传诸来叶，犹如元始传于太上，徐真授于葛仙，师资相袭，长为教主，譬彼传灯，明明不绝。故《西升经》云「学尔教尔，不失道真」。又解：言善建之人，树德深重，积善多庆，逮乎子孙，遂使家门隆盛，宗庙延永。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十五所引）", "lemmaSimp": "子孙以祭祀不辍" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "子孫以祭祀不輟", "kind": "note", "text": "言善以道德建抱之君，功施於後，愛其甘棠，況其子孫乎？而王者祖有功、宗有德，故周之興也，始於后稷，成於文武；周之祭也，郊祀后稷，宗祀文王。故雖卜代三十六、卜年七百，毀廟之主流溢於外，而后稷、文王郊宗之祀不輟止也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "言善以道德建抱之君，功施于后，爱其甘棠，况其子孙乎？而王者祖有功、宗有德，故周之兴也，始于后稷，成于文武；周之祭也，郊祀后稷，宗祀文王。故虽卜代三十六、卜年七百，毁庙之主流溢于外，而后稷、文王郊宗之祀不辍止也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "子孙以祭祀不辍" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "子孫以祭祀不輟", "kind": "note", "text": "祭，薦也；繼代曰祀，謂後代子孫薦禮於宗祖也。輟，止也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "祭，荐也；继代曰祀，谓后代子孙荐礼于宗祖也。辍，止也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "子孙以祭祀不辍" }, { "id": "c024", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "修之於身", "kind": "note", "text": "修道於身，愛氣養神，益壽延年，其德如是，乃為真人。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "修道于身，爱气养神，益寿延年，其德如是，乃为真人。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于身" }, { "id": "c025", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "修之於身", "kind": "note", "text": "以前之學行，修營其身，既而能行相應，道德真實也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "textSimp": "以前之学行，修营其身，既而能行相应，道德真实也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于身" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "修之於身", "kind": "note", "text": "修道於身，德乃真純。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "修道于身，德乃真纯。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "修之于身" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "修之於身", "kind": "note", "text": "此下明少修少證、多學多得，故修之身謂一身修，修之家謂一家修，始於一身，終於天下，例可知也。言善建之人照了真性，清淨無諸偽雜，偽雜既盡，德乃真純。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "此下明少修少证、多学多得，故修之身谓一身修，修之家谓一家修，始于一身，终于天下，例可知也。言善建之人照了真性，清净无诸伪杂，伪杂既尽，德乃真纯。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "修之于身" }, { "id": "c028", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s008" }, "lemma": "修之於身", "kind": "note", "text": "修之身，其德能真；修之家，其德有餘；修之鄉，其德能長；修之國，其德能豐；修之天下，其德能普。夫道不可不修，德不可不立；立德修道，自家形國，何往不安？死生無變曰真，慶及後昆曰餘，邇安遠至曰長，物皆自足曰豐，惠無不周曰普也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十五所引）", "textSimp": "修之身，其德能真；修之家，其德有余；修之乡，其德能长；修之国，其德能丰；修之天下，其德能普。夫道不可不修，德不可不立；立德修道，自家形国，何往不安？死生无变曰真，庆及后昆曰余，迩安远至曰长，物皆自足曰丰，惠无不周曰普也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十五所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于身" }, { "id": "c029", "block": 0, "source": "luxisheng", "target": { "start": "s004", "end": "s008" }, "lemma": "修之於身", "kind": "note", "text": "故修道於身，則其德用淳真；修道於家，則其德行有餘；修道於鄉，則其德教久長；修道於國，則其德化豐大；修道於天下，則其德施周普。", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "故修道于身，则其德用淳真；修道于家，则其德行有余；修道于乡，则其德教久长；修道于国，则其德化丰大；修道于天下，则其德施周普。", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "修之于身" }, { "id": "c030", "block": 0, "source": "lvhuiqing", "target": { "start": "s004", "end": "s008" }, "lemma": "修之於身", "kind": "note", "text": "世之所謂修德者，或修之於天下國家，而不知其本真乃在吾身也，故曰「修之身，其德乃真」；或修諸其身而不能推之於天下國家者，故曰「修之家，其德乃餘；修之鄉，其德乃長；修之國，其德乃豐；修之天下，其德乃普」也。莊周以為「道之真以治身，其緒餘以為國家，其土苴以治天下」，其說出於此也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "世之所谓修德者，或修之于天下国家，而不知其本真乃在吾身也，故曰「修之身，其德乃真」；或修诸其身而不能推之于天下国家者，故曰「修之家，其德乃余；修之乡，其德乃长；修之国，其德乃丰；修之天下，其德乃普」也。庄周以为「道之真以治身，其绪余以为国家，其土苴以治天下」，其说出于此也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本）", "lemmaSimp": "修之于身" }, { "id": "c031", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s008" }, "lemma": "修之於身", "kind": "note", "text": "身既修，推其餘以及外，雖至於治天下可也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "身既修，推其余以及外，虽至于治天下可也。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "修之于身" }, { "id": "c032", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "修之於身", "kind": "note", "text": "承上文而言，能使子孫祭祀不輟者，惟修德於身而已。修德於身，廼全吾常道之真也。身外皆長物，夫豈有所為而為哉？德修於身，則報應之效自有不期然而然者，而能保國延祚如此，非我欲之也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "承上文而言，能使子孙祭祀不辍者，惟修德于身而已。修德于身，廼全吾常道之真也。身外皆长物，夫岂有所为而为哉？德修于身，则报应之效自有不期然而然者，而能保国延祚如此，非我欲之也。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "修之于身" }, { "id": "c033", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s008" }, "lemma": "修之於身", "kind": "note", "text": "是故學道之人，修之於身，故其德乃真。莊子曰：「道之真以治身，其緒餘以為國家，其土苴以為天下。」故曰修之家，其德乃餘；修之鄉，其德乃長；修之國，其德乃豐；修之天下，其德乃普。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "是故学道之人，修之于身，故其德乃真。庄子曰：「道之真以治身，其绪余以为国家，其土苴以为天下。」故曰修之家，其德乃余；修之乡，其德乃长；修之国，其德乃丰；修之天下，其德乃普。", "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": "修之于身" }, { "id": "c034", "block": 0, "source": "weiyuan", "target": { "start": "s004", "end": "s008" }, "lemma": "修之於身", "kind": "note", "text": "取人人所同具者而獨全之，夫誰不在所建所抱之中乎？推而及之家國天下，亦不過此德之所餘，以長之、豐之、普之而已。一德之外無餘事，一真之外無餘修也。", "authorNote": "", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "取人人所同具者而独全之，夫谁不在所建所抱之中乎？推而及之家国天下，亦不过此德之所余，以长之、丰之、普之而已。一德之外无余事，一真之外无余修也。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "lemmaSimp": "修之于身" }, { "id": "c035", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "修之於家", "kind": "note", "text": "修道於家，父慈子孝，兄友弟恭，夫順妻貞，其德如是，乃有餘慶及於來世子孫。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "修道于家，父慈子孝，兄友弟恭，夫顺妻贞，其德如是，乃有余庆及于来世子孙。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于家" }, { "id": "c036", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s008" }, "lemma": "修之於家", "kind": "note", "text": "以身及人也。修之身則真，修之家則有餘；修之不廢，所施轉大。", "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": "以身及人也。修之身则真，修之家则有余；修之不废，所施转大。", "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": "修之于家" }, { "id": "c037", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "修之於家", "kind": "note", "text": "修身獨善，以明自利；修家兼濟，明於利物。化其家門，并令修道，功行漸博，故言有餘。昔天師修學，舉家得仙，鷄鳴天上，犬吠雲中是也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "textSimp": "修身独善，以明自利；修家兼济，明于利物。化其家门，并令修道，功行渐博，故言有余。昔天师修学，举家得仙，鸡鸣天上，犬吠云中是也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于家" }, { "id": "c038", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "修之於家", "kind": "note", "text": "一家盡修，德乃餘爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "一家尽修，德乃余尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "修之于家" }, { "id": "c039", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "修之於家", "kind": "note", "text": "修道於家，上和下睦，移修身於家，故其德有餘，謂餘慶也。故《易》曰：「積善之家，必有餘慶。」", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "修道于家，上和下睦，移修身于家，故其德有余，谓余庆也。故《易》曰：「积善之家，必有余庆。」", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "修之于家" }, { "id": "c040", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s008" }, "lemma": "修之於家", "kind": "note", "text": "道之真以治身，其緒餘以治人。家者一身之外、九族之內，鄉者一家之外、鄉遂之內，邦者鄉遂之外、邦畿之內，天下者邦畿之外、四海之內。修之於家、於鄉、於邦、於天下者，自近及遠，人人各修其德也。然豈人人而教之？我無為而民自化，無欲而民自樸爾。餘者身之緒餘所及，長者視一家又加長也，豐者視一鄉又加大也，普者視一邦又周徧也。邦，諸本作國。按《詩序》「用之邦國焉」下孔穎達疏引《老子》云「修之邦，德廼豐」，蓋漢避高祖諱改作國也；唐初聚書最盛，猶有未避諱以前舊本也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "道之真以治身，其绪余以治人。家者一身之外、九族之内，乡者一家之外、乡遂之内，邦者乡遂之外、邦畿之内，天下者邦畿之外、四海之内。修之于家、于乡、于邦、于天下者，自近及远，人人各修其德也。然岂人人而教之？我无为而民自化，无欲而民自朴尔。余者身之绪余所及，长者视一家又加长也，丰者视一乡又加大也，普者视一邦又周徧也。邦，诸本作国。按《诗序》「用之邦国焉」下孔颖达疏引《老子》云「修之邦，德廼丰」，盖汉避高祖讳改作国也；唐初聚书最盛，犹有未避讳以前旧本也。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "修之于家" }, { "id": "c041", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "修之於鄉", "kind": "note", "text": "修道於鄉，尊敬長老，愛養幼少，教誨愚鄙，其德如是，乃無不覆及也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "修道于乡，尊敬长老，爱养幼少，教诲愚鄙，其德如是，乃无不覆及也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于乡" }, { "id": "c042", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "修之於鄉", "kind": "note", "text": "修家及鄉，自狹之廣，化功更博，其德優長。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "textSimp": "修家及乡，自狭之广，化功更博，其德优长。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于乡" }, { "id": "c043", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "修之於鄉", "kind": "note", "text": "一鄉盡修，德乃長久。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "一乡尽修，德乃长久。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "修之于乡" }, { "id": "c044", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "修之於鄉", "kind": "note", "text": "按《周禮》，萬二千五百家為鄉。言一鄉修道，禮義興行，尊卑有序，閭閻相比，不黨於親。一家修道德猶未廣，一鄉盡修，乃可長久。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "按《周礼》，万二千五百家为乡。言一乡修道，礼义兴行，尊卑有序，闾阎相比，不党于亲。一家修道德犹未广，一乡尽修，乃可长久。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "修之于乡" }, { "id": "c045", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "修之於國", "kind": "note", "text": "修道於國，則君信臣忠，仁義自生，禮樂自興，政平無私，其德如是，乃為豐厚也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "修道于国，则君信臣忠，仁义自生，礼乐自兴，政平无私，其德如是，乃为丰厚也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于国" }, { "id": "c046", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "修之於國", "kind": "note", "text": "五等諸侯，清虛修道，遂致域中寧謐，境內無虞，豈非賢聖之君、德行豐贍者也？", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "textSimp": "五等诸侯，清虚修道，遂致域中宁谧，境内无虞，岂非贤圣之君、德行丰赡者也？", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于国" }, { "id": "c047", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "修之於國", "kind": "note", "text": "一國盡修，德乃豐盈。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "一国尽修，德乃丰盈。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "修之于国" }, { "id": "c048", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "修之於國", "kind": "note", "text": "修道於國，俗易風移，還淳反樸，不偏於所近。一鄉修道猶為未遍，一國盡修，德乃豐厚也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "修道于国，俗易风移，还淳反朴，不偏于所近。一乡修道犹为未遍，一国尽修，德乃丰厚也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "修之于国" }, { "id": "c049", "block": 0, "source": "heshanggong", "target": { "start": "s008", "end": "s008" }, "lemma": "修之於天下", "kind": "note", "text": "人修道於天下，不言而化，不教而治，下之應上，信如影響，其德如是，乃為普博也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "人修道于天下，不言而化，不教而治，下之应上，信如影响，其德如是，乃为普博也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于天下" }, { "id": "c050", "block": 0, "source": "chengxuanying", "target": { "start": "s008", "end": "s008" }, "lemma": "修之於天下", "kind": "note", "text": "九五之君，用道而治，端拱玄嘿，天下太平，是以萬國來朝，四夷款附，澤無不被，故其德能普。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "textSimp": "九五之君，用道而治，端拱玄嘿，天下太平，是以万国来朝，四夷款附，泽无不被，故其德能普。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十五所引）", "lemmaSimp": "修之于天下" }, { "id": "c051", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s008" }, "lemma": "修之於天下", "kind": "note", "text": "若天下盡修，其德施乃周普爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "若天下尽修，其德施乃周普尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "修之于天下" }, { "id": "c052", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s008" }, "lemma": "修之於天下", "kind": "note", "text": "普，遍也。夫百姓歸厚，在君之化。修之廟堂，德流海外者，蓋由君正其身，不言而化，不教而理，下之應上，如響應聲，德無不周，乃為普也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "普，遍也。夫百姓归厚，在君之化。修之庙堂，德流海外者，盖由君正其身，不言而化，不教而理，下之应上，如响应声，德无不周，乃为普也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "修之于天下" }, { "id": "c053", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "以身觀身", "kind": "note", "text": "以修道之身，觀不修道之身，孰亡孰存也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "以修道之身，观不修道之身，孰亡孰存也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "以身观身" }, { "id": "c054", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "以家觀家", "kind": "note", "text": "以修道之家，觀不修道之家也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "以修道之家，观不修道之家也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "以家观家" }, { "id": "c055", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "以鄉觀鄉", "kind": "note", "text": "以修道之鄉，觀不修道之鄉也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "以修道之乡，观不修道之乡也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "以乡观乡" }, { "id": "c056", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "以國觀國", "kind": "note", "text": "以修道之國，觀不修道之國也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "以修道之国，观不修道之国也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "以国观国" }, { "id": "c057", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "以天下觀天下", "kind": "note", "text": "以修道之主，觀不修道之主也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "以修道之主，观不修道之主也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "以天下观天下" }, { "id": "c058", "block": 0, "source": "wangbi", "target": { "start": "s009", "end": "s009" }, "lemma": "以身觀身", "kind": "note", "text": "彼皆然也。", "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": "彼皆然也。", "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": "以身观身" }, { "id": "c059", "block": 0, "source": "wangbi", "target": { "start": "s009", "end": "s009" }, "lemma": "以天下觀天下", "kind": "note", "text": "以天下百姓心觀天下之道也；天下之道，逆順吉凶，亦皆如人之道也。", "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": "以天下百姓心观天下之道也；天下之道，逆顺吉凶，亦皆如人之道也。", "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": "以天下观天下" }, { "id": "c060", "block": 0, "source": "chengxuanying", "target": { "start": "s009", "end": "s010" }, "lemma": "以身觀身", "kind": "note", "text": "故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下，吾何以知天下之然？以此。夫堯舜所以升平者，有道故也；桀紂所以淫亂者，無道故也。是知以修道身觀不修道身，以有道天下觀無道天下也。乃至家國利害，斷可知矣。老君假設云：我何以知天下成敗之事乎？只以此格量，足為龜鏡。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "textSimp": "故以身观身，以家观家，以乡观乡，以国观国，以天下观天下，吾何以知天下之然？以此。夫尧舜所以升平者，有道故也；桀纣所以淫乱者，无道故也。是知以修道身观不修道身，以有道天下观无道天下也。乃至家国利害，断可知矣。老君假设云：我何以知天下成败之事乎？只以此格量，足为龟镜。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十五所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十五所引）", "lemmaSimp": "以身观身" }, { "id": "c061", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以身觀身", "kind": "note", "text": "以修身之法觀身，能清淨者乃真。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "以修身之法观身，能清净者乃真。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "以身观身" }, { "id": "c062", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以身觀身", "kind": "note", "text": "觀者，照察也。注云「以修身之法觀身，能清淨者真也」，謂觀身實相，本來清淨，不染塵雜，除諸有見；有見既遣，知空亦空，頓舍二偏，迥契中道，可謂清淨而契真矣。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "观者，照察也。注云「以修身之法观身，能清净者真也」，谓观身实相，本来清净，不染尘杂，除诸有见；有见既遣，知空亦空，顿舍二偏，迥契中道，可谓清净而契真矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "以身观身" }, { "id": "c063", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以家觀家", "kind": "note", "text": "以修家之法觀家，能和睦者有餘。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "以修家之法观家，能和睦者有余。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "以家观家" }, { "id": "c064", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以家觀家", "kind": "note", "text": "以修家之法觀家，家人和睦，則福慶有餘矣。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "以修家之法观家，家人和睦，则福庆有余矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "以家观家" }, { "id": "c065", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以鄉觀鄉", "kind": "note", "text": "以修鄉之法觀鄉，能順序者乃長。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "以修乡之法观乡，能顺序者乃长。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "以乡观乡" }, { "id": "c066", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以鄉觀鄉", "kind": "note", "text": "用此修鄉之法觀鄉，鄉人盡修，尊卑順序，化功漸廣，德乃長延也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "用此修乡之法观乡，乡人尽修，尊卑顺序，化功渐广，德乃长延也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "以乡观乡" }, { "id": "c067", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以國觀國", "kind": "note", "text": "以修國之法觀國，人能勤儉者乃豐爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "以修国之法观国，人能勤俭者乃丰尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "以国观国" }, { "id": "c068", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以國觀國", "kind": "note", "text": "以修國之法觀國，國人盡修，勤而且儉，德乃豐盈也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "以修国之法观国，国人尽修，勤而且俭，德乃丰盈也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "以国观国" }, { "id": "c069", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以天下觀天下", "kind": "note", "text": "以天下之法觀天下，能無為者乃普也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "以天下之法观天下，能无为者乃普也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "以天下观天下" }, { "id": "c070", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以天下觀天下", "kind": "note", "text": "夫以天下觀天下者，復何所觀哉？亦但觀身爾。人君清淨無為，以道善建善抱，自然百姓胥附，國祚久安矣。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "夫以天下观天下者，复何所观哉？亦但观身尔。人君清净无为，以道善建善抱，自然百姓胥附，国祚久安矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "以天下观天下" }, { "id": "c071", "block": 0, "source": "lirong", "target": { "start": "s009", "end": "s009" }, "lemma": "故以身觀身", "kind": "note", "text": "故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下。至道之源，實自無善無惡；建德之始，理須知是知非。知非者則去惡慮不遠，知是者則就善恐不及；察邪察正，照存照亡。修道之身則歸真，不修者則入偽；修道之家則有餘，不修者則不足；修道之鄉則久長，不修則短促；修道之國則豐富，不修則窮儉；修道之於天下則周普，不修則缺少。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十五所引）", "textSimp": "故以身观身，以家观家，以乡观乡，以国观国，以天下观天下。至道之源，实自无善无恶；建德之始，理须知是知非。知非者则去恶虑不远，知是者则就善恐不及；察邪察正，照存照亡。修道之身则归真，不修者则入伪；修道之家则有余，不修者则不足；修道之乡则久长，不修则短促；修道之国则丰富，不修则穷俭；修道之于天下则周普，不修则缺少。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十五所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十五所引）", "lemmaSimp": "故以身观身" }, { "id": "c072", "block": 0, "source": "luxisheng", "target": { "start": "s009", "end": "s010" }, "lemma": "故以身觀身", "kind": "note", "text": "故以治身之道反觀吾身心，身心能體於道，則德乃真矣；以治家之道反觀吾家人，家人能睦於親，則德有餘矣；以治鄉之道反觀吾鄉黨，鄉黨能信於友，則德乃長矣；以治國之道反觀吾國民，國民能遂其生，則德乃豐矣；以治天下之道反觀吾天下之人，天下之人能無欲，則德乃普矣。吾何以知天下國家以及身心之然哉？以此反觀之，乃知耳。《易》曰「觀我生，觀民也」，其是之謂乎！", "authorNote": "", "citation": "陸希聲《道德經傳》（《道藏》本）", "textSimp": "故以治身之道反观吾身心，身心能体于道，则德乃真矣；以治家之道反观吾家人，家人能睦于亲，则德有余矣；以治乡之道反观吾乡党，乡党能信于友，则德乃长矣；以治国之道反观吾国民，国民能遂其生，则德乃丰矣；以治天下之道反观吾天下之人，天下之人能无欲，则德乃普矣。吾何以知天下国家以及身心之然哉？以此反观之，乃知耳。《易》曰「观我生，观民也」，其是之谓乎！", "citationFull": "陸希聲《道德經傳》（《道藏》本）", "citationSimp": "陆希声《道德经传》（《道藏》本）", "lemmaSimp": "故以身观身" }, { "id": "c073", "block": 0, "source": "lvhuiqing", "target": { "start": "s009", "end": "s010" }, "lemma": "故以身觀身", "kind": "note", "text": "然則何觀而修之身哉？以身觀身而已矣。何謂以身觀身？今吾觀吾身之所有，何自也？則知吾身之所自而有矣；又觀吾身之所以觀者，何自也？則知吾觀之所自而觀矣。既知吾身之所自而有，又知吾觀之所自而觀，則所以修之身者已足而無待於外也。以家觀家、以國觀國、以天下觀天下，亦若是而已矣。古之所以藏天下於天下者，用是道也。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本）", "textSimp": "然则何观而修之身哉？以身观身而已矣。何谓以身观身？今吾观吾身之所有，何自也？则知吾身之所自而有矣；又观吾身之所以观者，何自也？则知吾观之所自而观矣。既知吾身之所自而有，又知吾观之所自而观，则所以修之身者已足而无待于外也。以家观家、以国观国、以天下观天下，亦若是而已矣。古之所以藏天下于天下者，用是道也。", "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": "故以身观身" }, { "id": "c074", "block": 0, "source": "suzhe", "target": { "start": "s009", "end": "s010" }, "lemma": "故以身觀身", "kind": "note", "text": "天地外者，世俗所不見矣，然其理可推而知也。修身之至，以身觀身、以家觀家、以鄉觀鄉、以國觀國，皆吾之所及知也。然安知聖人以天下觀天下，不若吾之以身觀身乎？豈身可以身觀，而天下獨不可以天下觀乎？故曰「吾何以知天下之然哉？以此」，言亦以身知之耳。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本）", "textSimp": "天地外者，世俗所不见矣，然其理可推而知也。修身之至，以身观身、以家观家、以乡观乡、以国观国，皆吾之所及知也。然安知圣人以天下观天下，不若吾之以身观身乎？岂身可以身观，而天下独不可以天下观乎？故曰「吾何以知天下之然哉？以此」，言亦以身知之耳。", "citationFull": "蘇轍《老子解》（《道藏》本）", "citationSimp": "苏辙《老子解》（《道藏》本）", "lemmaSimp": "故以身观身" }, { "id": "c075", "block": 0, "source": "wucheng", "target": { "start": "s009", "end": "s009" }, "lemma": "故以身觀身", "kind": "note", "text": "德修於身以及於天下，無一不修，然亦因彼之自然，吾無與焉。物各付物，不相繫著，隨其所在，觀其所止，人人皆自得其分願，此大道無為之治，心迹兩忘，超然無累，如善建者無所建、善抱者無所抱也。邵子曰：「以道觀道，以性觀性，以心觀心，以身觀身，以物觀物，雖欲相傷，其可得乎？」邵子所言，蓋亦老子之意。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "德修于身以及于天下，无一不修，然亦因彼之自然，吾无与焉。物各付物，不相系着，随其所在，观其所止，人人皆自得其分愿，此大道无为之治，心迹两忘，超然无累，如善建者无所建、善抱者无所抱也。邵子曰：「以道观道，以性观性，以心观心，以身观身，以物观物，虽欲相伤，其可得乎？」邵子所言，盖亦老子之意。", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "故以身观身" }, { "id": "c076", "block": 0, "source": "hanshan", "target": { "start": "s009", "end": "s010" }, "lemma": "故以身觀身", "kind": "note", "text": "故以性觀身，則性真而身假；若以我身而觀天下之身，則性同而形忘。以此觀家則家和，以此觀鄉則鄉睦，以此觀國則國治，以此觀天下則天下平。所謂以性融物則天下化，會物為己則天下歸，故其德乃普。是以聖人一真之外無餘事，故唯以此。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "故以性观身，则性真而身假；若以我身而观天下之身，则性同而形忘。以此观家则家和，以此观乡则乡睦，以此观国则国治，以此观天下则天下平。所谓以性融物则天下化，会物为己则天下归，故其德乃普。是以圣人一真之外无余事，故唯以此。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "故以身观身" }, { "id": "c077", "block": 0, "source": "weiyuan", "target": { "start": "s009", "end": "s010" }, "lemma": "故以身觀身", "kind": "note", "text": "夫何故？一人之身，一家一鄉一國一天下之身是也；千萬人之性情，一身之性情是也。苟吾身之德既修，則以我之身觀人之身，彼此無異。是故家國天下之人雖不一，而彼家之身猶此家之身，觀於吾一家之人而足矣；彼國之身猶此國之身，觀於一國之人而足矣。即今之天下亦古之天下，後之天下亦今之天下，同此身即同此德，其同然之理，豈能外此而別有所知哉？不外吾身而得之矣。古之謂藏天下於天下者，用此道也。以是知舍修而言建抱者，非善建善抱者也；離身而言修者，非真修也。修之身，德乃真，盡之矣。", "authorNote": "", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "夫何故？一人之身，一家一乡一国一天下之身是也；千万人之性情，一身之性情是也。苟吾身之德既修，则以我之身观人之身，彼此无异。是故家国天下之人虽不一，而彼家之身犹此家之身，观于吾一家之人而足矣；彼国之身犹此国之身，观于一国之人而足矣。即今之天下亦古之天下，后之天下亦今之天下，同此身即同此德，其同然之理，岂能外此而别有所知哉？不外吾身而得之矣。古之谓藏天下于天下者，用此道也。以是知舍修而言建抱者，非善建善抱者也；离身而言修者，非真修也。修之身，德乃真，尽之矣。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "lemmaSimp": "故以身观身" }, { "id": "c078", "block": 0, "source": "wangfuzhi", "target": { "start": "s009", "end": "s010" }, "lemma": "故以身觀身", "kind": "note", "text": "而流動於情狀之中，因其無可因，以使之自因者，所謂「知之以此」也。方且無「身」，而身何「觀」？方且無鄉、邦、天下，而我又何「觀」？方且無之，故方且有之。析於所自然，而摶於所不得已，則匪特「朋亡」，而己物相見之真，液化脈函，固結以壽於無窮，是謂「死而不亡」。", "authorNote": "", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "而流动于情状之中，因其无可因，以使之自因者，所谓「知之以此」也。方且无「身」，而身何「观」？方且无乡、邦、天下，而我又何「观」？方且无之，故方且有之。析于所自然，而抟于所不得已，则匪特「朋亡」，而己物相见之真，液化脉函，固结以寿于无穷，是谓「死而不亡」。", "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": "故以身观身" }, { "id": "c079", "block": 0, "source": "heshanggong", "target": { "start": "s010", "end": "s010" }, "lemma": "吾何以知天下然哉", "kind": "note", "text": "老子言：吾何以知天下修道者昌、背道者亡？以此五者觀而知之。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "textSimp": "老子言：吾何以知天下修道者昌、背道者亡？以此五者观而知之。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十五所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十五所引）", "lemmaSimp": "吾何以知天下然哉" }, { "id": "c080", "block": 0, "source": "wangbi", "target": { "start": "s010", "end": "s010" }, "lemma": "吾何以知天下然哉", "kind": "note", "text": "此上之所云也。言吾何以得知天下乎？察己以知之，不求於外也，所謂「不出戶以知天下」者也。", "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": "此上之所云也。言吾何以得知天下乎？察己以知之，不求于外也，所谓「不出户以知天下」者也。", "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": "吾何以知天下然哉" }, { "id": "c081", "block": 0, "source": "tangxuanzong", "target": { "start": "s010", "end": "s010" }, "lemma": "吾何以知天下然哉", "kind": "note", "text": "以此觀身等觀觀之，則可知爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "以此观身等观观之，则可知尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "吾何以知天下然哉" }, { "id": "c082", "block": 0, "source": "tangxuanzong", "target": { "start": "s010", "end": "s010" }, "lemma": "吾何以知天下然哉", "kind": "note", "text": "此假設之辭也。老君言：我何以知天下善建則不拔、善抱則不脫、福德弘益之然乎？善以此觀身等觀而觀之，自家刑國，由內及外，則知之爾。故《易》曰「觀我生」，又曰「觀其生」，將欲自觀而觀人也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）", "textSimp": "此假设之辞也。老君言：我何以知天下善建则不拔、善抱则不脱、福德弘益之然乎？善以此观身等观而观之，自家刑国，由内及外，则知之尔。故《易》曰「观我生」，又曰「观其生」，将欲自观而观人也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十五所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十五所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "吾何以知天下然哉" }, { "id": "c083", "block": 0, "source": "lirong", "target": { "start": "s010", "end": "s010" }, "lemma": "吾何以知天下然哉", "kind": "note", "text": "如何得知修道者昌、不修道者亡？觀一身則百身可知矣，觀一國則萬國斯睹矣，豈唯三代乎！", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十五所引）", "textSimp": "如何得知修道者昌、不修道者亡？观一身则百身可知矣，观一国则万国斯睹矣，岂唯三代乎！", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十五所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十五所引）", "lemmaSimp": "吾何以知天下然哉" }, { "id": "c084", "block": 0, "source": "wucheng", "target": { "start": "s010", "end": "s010" }, "lemma": "吾何以知天下然哉", "kind": "note", "text": "上文五者並言，獨舉最後之一以總結于後。此者，天下也；以天下知天下，邦、鄉、家、身亦若是矣，豈不至簡至易哉！", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本）", "textSimp": "上文五者并言，独举最后之一以总结于后。此者，天下也；以天下知天下，邦、乡、家、身亦若是矣，岂不至简至易哉！", "citationFull": "吳澄《道德真經注》（《道藏》本）", "citationSimp": "吴澄《道德真经注》（《道藏》本）", "lemmaSimp": "吾何以知天下然哉" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 2, "char": "善建", "charSimp": "善建", "startSimp": 0, "endSimp": 2, "pinyin": "shàn jiàn", "gloss": "善於建立；建，立也。", "glossSimp": "善于建立；建，立也。", "general": "河上公謂善以道立身立國者不可得引而拔；王弼謂固其根而後營其末；李榮謂立行於至道之境則根深不拔；陸希聲謂以道鎮國本；呂惠卿謂建之以常無有；吳澄謂以不建為建。", "generalSimp": "河上公谓善以道立身立国者不可得引而拔；王弼谓固其根而后营其末；李荣谓立行于至道之境则根深不拔；陆希声谓以道镇国本；吕惠卿谓建之以常无有；吴澄谓以不建为建。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c006", "c007", "c008", "c010" ], "refsSimp": [ "c001", "c002", "c006", "c007", "c008", "c010" ] }, { "id": "n002", "sentenceId": "s001", "start": 2, "end": 4, "char": "不拔", "charSimp": "不拔", "startSimp": 2, "endSimp": 4, "pinyin": "bù bá", "gloss": "不可拔除、不可傾動。", "glossSimp": "不可拔除、不可倾动。", "general": "河上公謂不可得引而拔；王弼謂固其根；成玄英謂不可傾拔；唐玄宗謂不可傾拔；憨山謂智力建之則可拔，聖人復性則不可拔。", "generalSimp": "河上公谓不可得引而拔；王弼谓固其根；成玄英谓不可倾拔；唐玄宗谓不可倾拔；憨山谓智力建之则可拔，圣人复性则不可拔。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c003", "c004", "c005", "c011" ], "refsSimp": [ "c001", "c002", "c003", "c004", "c005", "c011" ] }, { "id": "n003", "sentenceId": "s002", "start": 0, "end": 3, "char": "善抱者", "charSimp": "善抱者", "startSimp": 0, "endSimp": 3, "pinyin": "shàn bào zhě", "gloss": "善於抱持的人；抱，守也。", "glossSimp": "善于抱持的人；抱，守也。", "general": "河上公謂善以道抱精神者；王弼謂不貪於多、齊其所能；唐玄宗謂以道德抱百姓；成玄英謂抱持真行、一得永得；吳澄謂以不抱為抱。", "generalSimp": "河上公谓善以道抱精神者；王弼谓不贪于多、齐其所能；唐玄宗谓以道德抱百姓；成玄英谓抱持真行、一得永得；吴澄谓以不抱为抱。", "variants": [], "variantsSimp": [], "refs": [ "c014", "c015", "c016", "c017", "c018", "c010" ], "refsSimp": [ "c014", "c015", "c016", "c017", "c018", "c010" ] }, { "id": "n004", "sentenceId": "s003", "start": 0, "end": 2, "char": "子孫", "charSimp": "子孙", "startSimp": 0, "endSimp": 2, "pinyin": "zǐ sūn", "gloss": "後代子孫。", "glossSimp": "后代子孙。", "general": "王弼謂子孫傳此道以祭祀；河上公謂世世祭祀先祖宗廟無絶時；唐玄宗謂功施於後、甘棠且愛；李榮謂為國則百代宗廟常安；吳澄謂無心留天命而天命自留。", "generalSimp": "王弼谓子孙传此道以祭祀；河上公谓世世祭祀先祖宗庙无绝时；唐玄宗谓功施于后、甘棠且爱；李荣谓为国则百代宗庙常安；吴澄谓无心留天命而天命自留。", "variants": [], "variantsSimp": [], "refs": [ "c019", "c020", "c022", "c023", "c006", "c010" ], "refsSimp": [ "c019", "c020", "c022", "c023", "c006", "c010" ] }, { "id": "n005", "sentenceId": "s003", "start": 3, "end": 7, "char": "祭祀不輟", "charSimp": "祭祀不辍", "startSimp": 3, "endSimp": 7, "pinyin": "jì sì bù chuò", "gloss": "祭祀不斷絕；輟，止也、絶也。", "glossSimp": "祭祀不断绝；辍，止也、绝也。", "general": "河上公謂無絶時；王弼謂傳此道以祭祀則不輟；唐玄宗謂郊宗之祀不輟止；成玄英謂傳燈不絶；憨山謂澤及無窮故祭祀綿遠。", "generalSimp": "河上公谓无绝时；王弼谓传此道以祭祀则不辍；唐玄宗谓郊宗之祀不辍止；成玄英谓传灯不绝；憨山谓泽及无穷故祭祀绵远。", "variants": [], "variantsSimp": [], "refs": [ "c019", "c020", "c021", "c022", "c023", "c011" ], "refsSimp": [ "c019", "c020", "c021", "c022", "c023", "c011" ] }, { "id": "n006", "sentenceId": "s004", "start": 0, "end": 4, "char": "修之於身", "charSimp": "修之于身", "startSimp": 0, "endSimp": 4, "pinyin": "xiū zhī yú shēn", "gloss": "把道修養在自身。", "glossSimp": "把道修养在自身。", "general": "河上公謂愛氣養神、益壽延年；唐玄宗謂一身修；李榮謂死生無變曰真；陸希聲謂其德用淳真；蘇轍謂身既修則可推及外。", "generalSimp": "河上公谓爱气养神、益寿延年；唐玄宗谓一身修；李荣谓死生无变曰真；陆希声谓其德用淳真；苏辙谓身既修则可推及外。", "variants": [], "variantsSimp": [], "refs": [ "c024", "c026", "c027", "c028", "c029", "c031" ], "refsSimp": [ "c024", "c026", "c027", "c028", "c029", "c031" ] }, { "id": "n007", "sentenceId": "s004", "start": 5, "end": 9, "char": "其德乃真", "charSimp": "其德乃真", "startSimp": 5, "endSimp": 9, "pinyin": "qí dé nǎi zhēn", "gloss": "他的德就純真。", "glossSimp": "他的德就纯真。", "general": "河上公謂乃為真人；王弼謂修之身則真；成玄英謂道德真實；唐玄宗謂偽雜既盡德乃真純；吳澄謂全吾常道之真。", "generalSimp": "河上公谓乃为真人；王弼谓修之身则真；成玄英谓道德真实；唐玄宗谓伪杂既尽德乃真纯；吴澄谓全吾常道之真。", "variants": [], "variantsSimp": [], "refs": [ "c024", "c025", "c026", "c027", "c032" ], "refsSimp": [ "c024", "c025", "c026", "c027", "c032" ] }, { "id": "n008", "sentenceId": "s005", "start": 5, "end": 9, "char": "其德乃餘", "charSimp": "其德乃余", "startSimp": 5, "endSimp": 9, "pinyin": "qí dé nǎi yú", "gloss": "他的德就有餘。", "glossSimp": "他的德就有余。", "general": "河上公謂有餘慶及於來世子孫；王弼謂修之家則有餘；唐玄宗謂餘慶；李榮謂慶及後昆曰餘；吳澄謂身之緒餘所及。", "generalSimp": "河上公谓有余庆及于来世子孙；王弼谓修之家则有余；唐玄宗谓余庆；李荣谓庆及后昆曰余；吴澄谓身之绪余所及。", "variants": [], "variantsSimp": [], "refs": [ "c035", "c036", "c037", "c038", "c039", "c040" ], "refsSimp": [ "c035", "c036", "c037", "c038", "c039", "c040" ] }, { "id": "n009", "sentenceId": "s006", "start": 5, "end": 9, "char": "其德乃長", "charSimp": "其德乃长", "startSimp": 5, "endSimp": 9, "pinyin": "qí dé nǎi cháng", "gloss": "他的德就久長。", "glossSimp": "他的德就久长。", "general": "河上公謂無不覆及；唐玄宗謂一鄉盡修乃可長久；李榮謂邇安遠至曰長；吳澄謂視一家又加長。", "generalSimp": "河上公谓无不覆及；唐玄宗谓一乡尽修乃可长久；李荣谓迩安远至曰长；吴澄谓视一家又加长。", "variants": [], "variantsSimp": [], "refs": [ "c041", "c042", "c043", "c044", "c040" ], "refsSimp": [ "c041", "c042", "c043", "c044", "c040" ] }, { "id": "n010", "sentenceId": "s007", "start": 5, "end": 9, "char": "其德乃豐", "charSimp": "其德乃丰", "startSimp": 5, "endSimp": 9, "pinyin": "qí dé nǎi fēng", "gloss": "他的德就豐厚。", "glossSimp": "他的德就丰厚。", "general": "河上公謂政平無私、德為豐厚；唐玄宗謂一國盡修德乃豐厚；李榮謂物皆自足曰豐；吳澄謂視一鄉又加大。", "generalSimp": "河上公谓政平无私、德为丰厚；唐玄宗谓一国尽修德乃丰厚；李荣谓物皆自足曰丰；吴澄谓视一乡又加大。", "variants": [], "variantsSimp": [], "refs": [ "c045", "c046", "c047", "c048", "c040" ], "refsSimp": [ "c045", "c046", "c047", "c048", "c040" ] }, { "id": "n011", "sentenceId": "s008", "start": 6, "end": 10, "char": "其德乃普", "charSimp": "其德乃普", "startSimp": 6, "endSimp": 10, "pinyin": "qí dé nǎi pǔ", "gloss": "他的德就周普。", "glossSimp": "他的德就周普。", "general": "河上公謂不言而化、德乃普博；唐玄宗謂德無不周乃為普；李榮謂惠無不周曰普；吳澄謂視一邦又周徧。", "generalSimp": "河上公谓不言而化、德乃普博；唐玄宗谓德无不周乃为普；李荣谓惠无不周曰普；吴澄谓视一邦又周徧。", "variants": [], "variantsSimp": [], "refs": [ "c049", "c050", "c051", "c052", "c040" ], "refsSimp": [ "c049", "c050", "c051", "c052", "c040" ] }, { "id": "n012", "sentenceId": "s009", "start": 1, "end": 5, "char": "以身觀身", "charSimp": "以身观身", "startSimp": 1, "endSimp": 5, "pinyin": "yǐ shēn guān shēn", "gloss": "用自身觀照自身；觀，照察也。", "glossSimp": "用自身观照自身；观，照察也。", "general": "河上公謂以修道之身觀不修道之身；唐玄宗謂觀身實相本來清淨；李榮謂觀一身則百身可知；陸希聲謂反觀吾身心；魏源謂以我之身觀人之身。", "generalSimp": "河上公谓以修道之身观不修道之身；唐玄宗谓观身实相本来清净；李荣谓观一身则百身可知；陆希声谓反观吾身心；魏源谓以我之身观人之身。", "variants": [], "variantsSimp": [], "refs": [ "c053", "c061", "c062", "c071", "c072", "c077" ], "refsSimp": [ "c053", "c061", "c062", "c071", "c072", "c077" ] }, { "id": "n013", "sentenceId": "s009", "start": 21, "end": 27, "char": "以天下觀天下", "charSimp": "以天下观天下", "startSimp": 21, "endSimp": 27, "pinyin": "yǐ tiān xià guān tiān xià", "gloss": "用天下觀照天下。", "glossSimp": "用天下观照天下。", "general": "王弼謂以天下百姓心觀天下之道；唐玄宗謂以天下之法觀天下、能無為者乃普；吳澄謂以天下知天下；呂惠卿謂藏天下於天下；蘇轍謂天下不可以身觀。", "generalSimp": "王弼谓以天下百姓心观天下之道；唐玄宗谓以天下之法观天下、能无为者乃普；吴澄谓以天下知天下；吕惠卿谓藏天下于天下；苏辙谓天下不可以身观。", "variants": [], "variantsSimp": [], "refs": [ "c057", "c059", "c069", "c070", "c073", "c074", "c075" ], "refsSimp": [ "c057", "c059", "c069", "c070", "c073", "c074", "c075" ] }, { "id": "n014", "sentenceId": "s010", "start": 4, "end": 8, "char": "天下然哉", "charSimp": "天下然哉", "startSimp": 4, "endSimp": 8, "pinyin": "tiān xià rán zāi", "gloss": "天下是這樣呢；然，如此。", "glossSimp": "天下是这样呢；然，如此。", "general": "王弼謂察己以知、不求於外；河上公謂以此五者觀而知之；唐玄宗謂觀身等觀、自家刑國；李榮謂觀一身則百身可知；吳澄謂以天下知天下、至簡至易。", "generalSimp": "王弼谓察己以知、不求于外；河上公谓以此五者观而知之；唐玄宗谓观身等观、自家刑国；李荣谓观一身则百身可知；吴澄谓以天下知天下、至简至易。", "variants": [], "variantsSimp": [], "refs": [ "c079", "c080", "c081", "c082", "c083", "c084" ], "refsSimp": [ "c079", "c080", "c081", "c082", "c083", "c084" ] }, { "id": "n015", "sentenceId": "s010", "start": 9, "end": 11, "char": "以此", "charSimp": "以此", "startSimp": 9, "endSimp": 11, "pinyin": "yǐ cǐ", "gloss": "憑這個；此，指上文觀身等觀之法。", "glossSimp": "凭这个；此，指上文观身等观之法。", "general": "河上公謂以此五者觀而知之；王弼謂此上之所云、不出戶以知天下；唐玄宗謂以此觀身等觀；成玄英謂只以此格量足為龜鏡；魏源謂知之不外吾身。", "generalSimp": "河上公谓以此五者观而知之；王弼谓此上之所云、不出户以知天下；唐玄宗谓以此观身等观；成玄英谓只以此格量足为龟镜；魏源谓知之不外吾身。", "variants": [], "variantsSimp": [], "refs": [ "c079", "c080", "c081", "c082", "c060", "c077" ], "refsSimp": [ "c079", "c080", "c081", "c082", "c060", "c077" ] } ], "glossary": { "修觀": "河上公本章章題。", "善建不拔章": "《玄德纂疏》、蘇轍、呂惠卿本章章題。", "善建": "善於建立；建，立也。", "建": "建立、樹立。", "不拔": "不可拔除、不可傾動；拔，傾也。", "善抱者": "善於抱持的人；抱，守也、持也。", "抱": "抱持、守持。", "不脫": "不可脫落、不可離去；脫，失也、離也。", "子孫": "後代子孫。", "祭祀": "祭祖祀先之禮。", "不輟": "不斷絕；輟，止也、絶也。", "祭祀不輟": "祭祀不斷絕，謂子孫世世守其宗廟之祀。", "修之於身": "把道修養在自身。", "修": "修養、修治。", "其德乃真": "他的德就純真；真，純真無偽。", "其德乃餘": "他的德就有餘；餘，餘慶、緒餘。", "其德乃長": "他的德就久長。", "其德乃豐": "他的德就豐厚。", "其德乃普": "他的德就周普；普，遍也。", "以身觀身": "用自身觀照自身；觀，照察也。", "以家觀家": "用全家觀照全家。", "以鄉觀鄉": "用全鄉觀照全鄉。", "以國觀國": "用全國觀照全國。", "以天下觀天下": "用天下觀照天下。", "觀": "觀照、照察；諸家或訓反觀、或訓比較。", "天下然哉": "天下是這樣呢；然，如此。", "以此": "憑這個；此，指上文觀身等觀之法。", "邦": "國；吳澄、魏源、王夫之正文作邦，吳澄謂漢避高祖諱改邦作國。", "國": "邦國、國家。", "餘慶": "先人積善留下的福慶；《易》曰積善之家必有餘慶。", "傳燈": "以燈火相傳喻道法師資相襲、綿延不絕。", "土苴": "泥土草芥，喻粗糲之物；《莊子》以緒餘治國家、土苴治天下。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "王弼本無章題。河上公題「修觀第五十四」；《玄德纂疏》、蘇轍、呂惠卿題「善建不拔章第五十四」；吳澄以此章為其第四十六章；魏源以此章為其第四十七章；王夫之標「五十四章」。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》、蘇轍《老子解》、呂惠卿《道德真經傳》、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「修观第五十四」；《玄德纂疏》、苏辙、吕惠卿题「善建不拔章第五十四」；吴澄以此章为其第四十六章；魏源以此章为其第四十七章；王夫之标「五十四章」。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》、苏辙《老子解》、吕惠卿《道德真经传》、吴澄《道德真经注》、魏源《老子本义》、王夫之《老子衍》", "id": "k001" }, { "sentenceId": "s001", "headword": "底本與分句", "text": "王弼道藏本轉錄正文作「善建不拔，善抱者不脫，子孫以祭祀不輟。修之於身，其德乃真。修之於家，其德乃餘。修之於鄉，其德乃長。修之於國，其德乃豐。修之於天下，其德乃普。故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下。吾何以知天下然哉？以此」，本站分十句。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、王夫之正文並同王弼本分章。", "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「善建不拔，善抱者不脱，子孙以祭祀不辍。修之于身，其德乃真。修之于家，其德乃余。修之于乡，其德乃长。修之于国，其德乃丰。修之于天下，其德乃普。故以身观身，以家观家，以乡观乡，以国观国，以天下观天下。吾何以知天下然哉？以此」，本站分十句。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、王夫之正文并同王弼本分章。", "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": "s001", "headword": "「善建不拔」與「善建者不拔」", "text": "王弼道藏本正文作「善建不拔」，無「者」字；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、王夫之正文並有「者」字。本站從王弼道藏本作「善建不拔」。", "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": "王弼道藏本正文作「善建不拔」，无「者」字；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、王夫之正文并有「者」字。本站从王弼道藏本作「善建不拔」。", "headwordSimp": "「善建不拔」与「善建者不拔」", "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": "s003", "headword": "「子孫以祭祀不輟」與「子孫祭祀不輟」", "text": "王弼、呂惠卿、王夫之正文作「子孫以祭祀不輟」；河上公、成玄英、唐玄宗、李榮、陸希聲、蘇轍、吳澄、憨山、魏源正文作「子孫祭祀不輟」。魏源注云王弼本「孫」下亦有「以」字，《韓非子》作「子孫以其世世祭祀不輟」。本站從王弼本作「以祭祀不輟」。", "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、吕惠卿、王夫之正文作「子孙以祭祀不辍」；河上公、成玄英、唐玄宗、李荣、陆希声、苏辙、吴澄、憨山、魏源正文作「子孙祭祀不辍」。魏源注云王弼本「孙」下亦有「以」字，《韩非子》作「子孙以其世世祭祀不辍」。本站从王弼本作「以祭祀不辍」。", "headwordSimp": "「子孙以祭祀不辍」与「子孙祭祀不辍」", "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": "「修之於身」與「修之身」", "text": "王弼、河上公、吳澄、憨山、王夫之正文作「修之於身」；成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、魏源正文作「修之身」。本站從王弼本作「修之於身」，下四句同。", "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、河上公、吴澄、憨山、王夫之正文作「修之于身」；成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、魏源正文作「修之身」。本站从王弼本作「修之于身」，下四句同。", "headwordSimp": "「修之于身」与「修之身」", "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": "k005" }, { "sentenceId": "s007", "headword": "「國」與「邦」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、憨山正文作「國」；吳澄、魏源、王夫之正文作「邦」。吳澄云諸本作國，蓋漢避高祖諱改邦作國，唐初聚書最盛，猶有未避諱以前舊本；魏源從《韓非子》作邦。本站從王弼本作「國」，下「以國觀國」同。", "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、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、憨山正文作「国」；吴澄、魏源、王夫之正文作「邦」。吴澄云诸本作国，盖汉避高祖讳改邦作国，唐初聚书最盛，犹有未避讳以前旧本；魏源从《韩非子》作邦。本站从王弼本作「国」，下「以国观国」同。", "headwordSimp": "「国」与「邦」", "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": "k006" }, { "sentenceId": "s004", "headword": "「其德乃真」與「其德廼真」", "text": "諸本並作「乃」，吳澄作「廼」。二字古通用，本站從諸本作「乃」。", "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": "诸本并作「乃」，吴澄作「廼」。二字古通用，本站从诸本作「乃」。", "headwordSimp": "「其德乃真」与「其德廼真」", "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": "k007" }, { "sentenceId": "s010", "headword": "「天下然哉」與「天下之然哉」", "text": "王弼、憨山、王夫之正文作「吾何以知天下然哉」；河上公、陸希聲、呂惠卿、蘇轍、吳澄、魏源正文作「吾何以知天下之然哉」；成玄英《玄德纂疏》所引作「吾何以知天下之然」。本站從王弼本作「天下然哉」。", "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》、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、憨山、王夫之正文作「吾何以知天下然哉」；河上公、陆希声、吕惠卿、苏辙、吴澄、魏源正文作「吾何以知天下之然哉」；成玄英《玄德纂疏》所引作「吾何以知天下之然」。本站从王弼本作「天下然哉」。", "headwordSimp": "「天下然哉」与「天下之然哉」", "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》、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": "k008" }, { "sentenceId": "s001", "headword": "出處與注數", "text": 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"后代子孙。", "祭祀": "祭祖祀先之礼。", "不辍": "不断绝；辍，止也、绝也。", "祭祀不辍": "祭祀不断绝，谓子孙世世守其宗庙之祀。", "修之于身": "把道修养在自身。", "修": "修养、修治。", "其德乃真": "他的德就纯真；真，纯真无伪。", "其德乃余": "他的德就有余；余，余庆、绪余。", "其德乃长": "他的德就久长。", "其德乃丰": "他的德就丰厚。", "其德乃普": "他的德就周普；普，遍也。", "以身观身": "用自身观照自身；观，照察也。", "以家观家": "用全家观照全家。", "以乡观乡": "用全乡观照全乡。", "以国观国": "用全国观照全国。", "以天下观天下": "用天下观照天下。", "观": "观照、照察；诸家或训反观、或训比较。", "天下然哉": "天下是这样呢；然，如此。", "以此": "凭这个；此，指上文观身等观之法。", "邦": "国；吴澄、魏源、王夫之正文作邦，吴澄谓汉避高祖讳改邦作国。", "国": "邦国、国家。", "余庆": "先人积善留下的福庆；《易》曰积善之家必有余庆。", "传灯": "以灯火相传喻道法师资相袭、绵延不绝。", "土苴": "泥土草芥，喻粗粝之物；《庄子》以绪余治国家、土苴治天下。" }, "lexicon": { "note": "由构建脚本从字词注与常用字表生成，供义位词典和开放数据集使用；occurrence 统计按繁体与简体正文分别匹配后合并。", "entries": [ { "order": 1, "id": "n001", "noteId": "n001", "sentenceId": "s001", "headword": "善建", "headwordSimp": "善建", "pinyin": "shàn jiàn", "gloss": "善於建立；建，立也。", "glossSimp": "善于建立；建，立也。", "general": "河上公謂善以道立身立國者不可得引而拔；王弼謂固其根而後營其末；李榮謂立行於至道之境則根深不拔；陸希聲謂以道鎮國本；呂惠卿謂建之以常無有；吳澄謂以不建為建。", "generalSimp": "河上公谓善以道立身立国者不可得引而拔；王弼谓固其根而后营其末；李荣谓立行于至道之境则根深不拔；陆希声谓以道镇国本；吕惠卿谓建之以常无有；吴澄谓以不建为建。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c006", "c007", "c008", "c010" ], "refsSimp": [ "c001", "c002", "c006", "c007", "c008", "c010" ], "forms": [ { "form": "善建", "formSimp": "善建", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "不拔", "headwordSimp": "不拔", "pinyin": "bù bá", "gloss": "不可拔除、不可傾動。", "glossSimp": "不可拔除、不可倾动。", "general": "河上公謂不可得引而拔；王弼謂固其根；成玄英謂不可傾拔；唐玄宗謂不可傾拔；憨山謂智力建之則可拔，聖人復性則不可拔。", "generalSimp": "河上公谓不可得引而拔；王弼谓固其根；成玄英谓不可倾拔；唐玄宗谓不可倾拔；憨山谓智力建之则可拔，圣人复性则不可拔。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c003", "c004", "c005", "c011" ], "refsSimp": [ "c001", "c002", "c003", "c004", "c005", "c011" ], "forms": [ { "form": "不拔", "formSimp": "不拔", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "善抱者", "headwordSimp": "善抱者", "pinyin": "shàn bào zhě", "gloss": "善於抱持的人；抱，守也。", "glossSimp": "善于抱持的人；抱，守也。", "general": "河上公謂善以道抱精神者；王弼謂不貪於多、齊其所能；唐玄宗謂以道德抱百姓；成玄英謂抱持真行、一得永得；吳澄謂以不抱為抱。", "generalSimp": "河上公谓善以道抱精神者；王弼谓不贪于多、齐其所能；唐玄宗谓以道德抱百姓；成玄英谓抱持真行、一得永得；吴澄谓以不抱为抱。", "variants": [], "variantsSimp": [], "refs": [ "c014", "c015", "c016", "c017", "c018", "c010" ], "refsSimp": [ "c014", "c015", "c016", "c017", "c018", "c010" ], "forms": [ { "form": "善抱者", "formSimp": "善抱者", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s003", "headword": "子孫", "headwordSimp": "子孙", "pinyin": "zǐ sūn", "gloss": "後代子孫。", "glossSimp": "后代子孙。", "general": "王弼謂子孫傳此道以祭祀；河上公謂世世祭祀先祖宗廟無絶時；唐玄宗謂功施於後、甘棠且愛；李榮謂為國則百代宗廟常安；吳澄謂無心留天命而天命自留。", "generalSimp": "王弼谓子孙传此道以祭祀；河上公谓世世祭祀先祖宗庙无绝时；唐玄宗谓功施于后、甘棠且爱；李荣谓为国则百代宗庙常安；吴澄谓无心留天命而天命自留。", "variants": [], "variantsSimp": [], "refs": [ "c019", "c020", "c022", "c023", "c006", "c010" ], "refsSimp": [ "c019", "c020", "c022", "c023", "c006", "c010" ], "forms": [ { "form": "子孫", "formSimp": "子孙", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "祭祀不輟", "headwordSimp": "祭祀不辍", "pinyin": "jì sì bù chuò", "gloss": "祭祀不斷絕；輟，止也、絶也。", "glossSimp": "祭祀不断绝；辍，止也、绝也。", "general": "河上公謂無絶時；王弼謂傳此道以祭祀則不輟；唐玄宗謂郊宗之祀不輟止；成玄英謂傳燈不絶；憨山謂澤及無窮故祭祀綿遠。", "generalSimp": "河上公谓无绝时；王弼谓传此道以祭祀则不辍；唐玄宗谓郊宗之祀不辍止；成玄英谓传灯不绝；憨山谓泽及无穷故祭祀绵远。", "variants": [], "variantsSimp": [], "refs": [ "c019", "c020", "c021", "c022", "c023", "c011" ], "refsSimp": [ "c019", "c020", "c021", "c022", "c023", "c011" ], "forms": [ { "form": "祭祀不輟", "formSimp": "祭祀不辍", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s004", "headword": "修之於身", "headwordSimp": "修之于身", "pinyin": "xiū zhī yú shēn", "gloss": "把道修養在自身。", "glossSimp": "把道修养在自身。", "general": "河上公謂愛氣養神、益壽延年；唐玄宗謂一身修；李榮謂死生無變曰真；陸希聲謂其德用淳真；蘇轍謂身既修則可推及外。", "generalSimp": "河上公谓爱气养神、益寿延年；唐玄宗谓一身修；李荣谓死生无变曰真；陆希声谓其德用淳真；苏辙谓身既修则可推及外。", "variants": [], "variantsSimp": [], "refs": [ "c024", "c026", "c027", "c028", "c029", "c031" ], "refsSimp": [ "c024", "c026", "c027", "c028", "c029", "c031" ], "forms": [ { "form": "修之於身", "formSimp": "修之于身", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "其德乃真", "headwordSimp": "其德乃真", "pinyin": "qí dé nǎi zhēn", "gloss": "他的德就純真。", "glossSimp": "他的德就纯真。", "general": "河上公謂乃為真人；王弼謂修之身則真；成玄英謂道德真實；唐玄宗謂偽雜既盡德乃真純；吳澄謂全吾常道之真。", "generalSimp": "河上公谓乃为真人；王弼谓修之身则真；成玄英谓道德真实；唐玄宗谓伪杂既尽德乃真纯；吴澄谓全吾常道之真。", "variants": [], "variantsSimp": [], "refs": [ "c024", "c025", "c026", "c027", "c032" ], "refsSimp": [ "c024", "c025", "c026", "c027", "c032" ], "forms": [ { "form": "其德乃真", "formSimp": "其德乃真", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s005", "headword": "其德乃餘", "headwordSimp": "其德乃余", "pinyin": "qí dé nǎi yú", "gloss": "他的德就有餘。", "glossSimp": "他的德就有余。", "general": "河上公謂有餘慶及於來世子孫；王弼謂修之家則有餘；唐玄宗謂餘慶；李榮謂慶及後昆曰餘；吳澄謂身之緒餘所及。", "generalSimp": "河上公谓有余庆及于来世子孙；王弼谓修之家则有余；唐玄宗谓余庆；李荣谓庆及后昆曰余；吴澄谓身之绪余所及。", "variants": [], "variantsSimp": [], "refs": [ "c035", "c036", "c037", "c038", "c039", "c040" ], "refsSimp": [ "c035", "c036", "c037", "c038", "c039", "c040" ], "forms": [ { "form": "其德乃餘", "formSimp": "其德乃余", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s006", "headword": "其德乃長", "headwordSimp": "其德乃长", "pinyin": "qí dé nǎi cháng", "gloss": "他的德就久長。", "glossSimp": "他的德就久长。", "general": "河上公謂無不覆及；唐玄宗謂一鄉盡修乃可長久；李榮謂邇安遠至曰長；吳澄謂視一家又加長。", "generalSimp": "河上公谓无不覆及；唐玄宗谓一乡尽修乃可长久；李荣谓迩安远至曰长；吴澄谓视一家又加长。", "variants": [], "variantsSimp": [], "refs": [ "c041", "c042", "c043", "c044", "c040" ], "refsSimp": [ "c041", "c042", "c043", "c044", "c040" ], "forms": [ { "form": "其德乃長", "formSimp": "其德乃长", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s007", "headword": "其德乃豐", "headwordSimp": "其德乃丰", "pinyin": "qí dé nǎi fēng", "gloss": "他的德就豐厚。", "glossSimp": "他的德就丰厚。", "general": "河上公謂政平無私、德為豐厚；唐玄宗謂一國盡修德乃豐厚；李榮謂物皆自足曰豐；吳澄謂視一鄉又加大。", "generalSimp": "河上公谓政平无私、德为丰厚；唐玄宗谓一国尽修德乃丰厚；李荣谓物皆自足曰丰；吴澄谓视一乡又加大。", "variants": [], "variantsSimp": [], "refs": [ "c045", "c046", "c047", "c048", "c040" ], "refsSimp": [ "c045", "c046", "c047", "c048", "c040" ], "forms": [ { "form": "其德乃豐", "formSimp": "其德乃丰", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s008", "headword": "其德乃普", "headwordSimp": "其德乃普", "pinyin": "qí dé nǎi pǔ", "gloss": "他的德就周普。", "glossSimp": "他的德就周普。", "general": "河上公謂不言而化、德乃普博；唐玄宗謂德無不周乃為普；李榮謂惠無不周曰普；吳澄謂視一邦又周徧。", "generalSimp": "河上公谓不言而化、德乃普博；唐玄宗谓德无不周乃为普；李荣谓惠无不周曰普；吴澄谓视一邦又周徧。", "variants": [], "variantsSimp": [], "refs": [ "c049", "c050", "c051", "c052", "c040" ], "refsSimp": [ "c049", "c050", "c051", "c052", "c040" ], "forms": [ { "form": "其德乃普", "formSimp": "其德乃普", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s009", "headword": "以身觀身", "headwordSimp": "以身观身", "pinyin": "yǐ shēn guān shēn", "gloss": "用自身觀照自身；觀，照察也。", "glossSimp": "用自身观照自身；观，照察也。", "general": "河上公謂以修道之身觀不修道之身；唐玄宗謂觀身實相本來清淨；李榮謂觀一身則百身可知；陸希聲謂反觀吾身心；魏源謂以我之身觀人之身。", "generalSimp": "河上公谓以修道之身观不修道之身；唐玄宗谓观身实相本来清净；李荣谓观一身则百身可知；陆希声谓反观吾身心；魏源谓以我之身观人之身。", "variants": [], "variantsSimp": [], "refs": [ "c053", "c061", "c062", "c071", "c072", "c077" ], "refsSimp": [ "c053", "c061", "c062", "c071", "c072", "c077" ], "forms": [ { "form": "以身觀身", "formSimp": "以身观身", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s009", "headword": "以天下觀天下", "headwordSimp": "以天下观天下", "pinyin": "yǐ tiān xià guān tiān xià", "gloss": "用天下觀照天下。", "glossSimp": "用天下观照天下。", "general": "王弼謂以天下百姓心觀天下之道；唐玄宗謂以天下之法觀天下、能無為者乃普；吳澄謂以天下知天下；呂惠卿謂藏天下於天下；蘇轍謂天下不可以身觀。", "generalSimp": "王弼谓以天下百姓心观天下之道；唐玄宗谓以天下之法观天下、能无为者乃普；吴澄谓以天下知天下；吕惠卿谓藏天下于天下；苏辙谓天下不可以身观。", "variants": [], "variantsSimp": [], "refs": [ "c057", "c059", "c069", "c070", "c073", "c074", "c075" ], "refsSimp": [ "c057", "c059", "c069", "c070", "c073", "c074", "c075" ], "forms": [ { "form": "以天下觀天下", "formSimp": "以天下观天下", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 14, "id": "n014", "noteId": "n014", "sentenceId": "s010", "headword": "天下然哉", "headwordSimp": "天下然哉", "pinyin": "tiān xià rán zāi", "gloss": "天下是這樣呢；然，如此。", "glossSimp": "天下是这样呢；然，如此。", "general": "王弼謂察己以知、不求於外；河上公謂以此五者觀而知之；唐玄宗謂觀身等觀、自家刑國；李榮謂觀一身則百身可知；吳澄謂以天下知天下、至簡至易。", "generalSimp": "王弼谓察己以知、不求于外；河上公谓以此五者观而知之；唐玄宗谓观身等观、自家刑国；李荣谓观一身则百身可知；吴澄谓以天下知天下、至简至易。", "variants": [], "variantsSimp": [], "refs": [ "c079", "c080", "c081", "c082", "c083", "c084" ], "refsSimp": [ "c079", "c080", "c081", "c082", "c083", "c084" ], "forms": [ { "form": "天下然哉", "formSimp": "天下然哉", "kind": "headword", "count": 1, "sentenceIds": [ "s010" ] } ], "occurrenceSentenceIds": [ "s010" ], "occurrenceCount": 1 }, { "order": 15, "id": "n015", "noteId": "n015", "sentenceId": "s010", "headword": "以此", "headwordSimp": "以此", "pinyin": "yǐ cǐ", "gloss": "憑這個；此，指上文觀身等觀之法。", "glossSimp": "凭这个；此，指上文观身等观之法。", "general": "河上公謂以此五者觀而知之；王弼謂此上之所云、不出戶以知天下；唐玄宗謂以此觀身等觀；成玄英謂只以此格量足為龜鏡；魏源謂知之不外吾身。", "generalSimp": "河上公谓以此五者观而知之；王弼谓此上之所云、不出户以知天下；唐玄宗谓以此观身等观；成玄英谓只以此格量足为龟镜；魏源谓知之不外吾身。", "variants": [], "variantsSimp": [], "refs": [ "c079", "c080", "c081", "c082", "c060", "c077" ], "refsSimp": [ "c079", "c080", "c081", "c082", "c060", "c077" ], "forms": [ { "form": "以此", "formSimp": "以此", "kind": "headword", "count": 1, "sentenceIds": [ "s010" ] } ], "occurrenceSentenceIds": [ "s010" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 16, "id": "g001", "noteId": "", "sentenceId": "", "headword": "修觀", "headwordSimp": "修观", "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": "修觀", "formSimp": "修观", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 17, "id": "g002", "noteId": "", "sentenceId": "", "headword": "善建不拔章", "headwordSimp": "善建不拔章", "pinyin": "", "gloss": "《玄德纂疏》、蘇轍、呂惠卿本章章題。", "glossSimp": "《玄德纂疏》、苏辙、吕惠卿本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善建不拔章", "formSimp": "善建不拔章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 18, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "善建", "headwordSimp": "善建", "pinyin": "", "gloss": "善於建立；建，立也。", "glossSimp": "善于建立；建，立也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善建", "formSimp": "善建", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 19, "id": "g004", "noteId": "", "sentenceId": "s001", "headword": "建", "headwordSimp": "建", "pinyin": "", "gloss": "建立、樹立。", "glossSimp": "建立、树立。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "建", "formSimp": "建", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 20, "id": "g005", "noteId": "", "sentenceId": "s001", "headword": "不拔", "headwordSimp": "不拔", "pinyin": "", "gloss": "不可拔除、不可傾動；拔，傾也。", "glossSimp": "不可拔除、不可倾动；拔，倾也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不拔", "formSimp": "不拔", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 21, "id": "g006", "noteId": "", "sentenceId": "s002", "headword": "善抱者", "headwordSimp": "善抱者", "pinyin": "", "gloss": "善於抱持的人；抱，守也、持也。", "glossSimp": "善于抱持的人；抱，守也、持也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善抱者", "formSimp": "善抱者", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 22, "id": "g007", "noteId": "", "sentenceId": "s002", "headword": "抱", "headwordSimp": "抱", "pinyin": "", "gloss": "抱持、守持。", "glossSimp": "抱持、守持。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "抱", "formSimp": "抱", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 23, "id": "g008", "noteId": "", "sentenceId": "s002", "headword": "不脫", "headwordSimp": "不脱", "pinyin": "", "gloss": "不可脫落、不可離去；脫，失也、離也。", "glossSimp": "不可脱落、不可离去；脱，失也、离也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不脫", "formSimp": "不脱", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 24, "id": "g009", "noteId": "", "sentenceId": "s003", "headword": "子孫", "headwordSimp": "子孙", "pinyin": "", "gloss": "後代子孫。", "glossSimp": "后代子孙。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "子孫", "formSimp": "子孙", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 25, "id": "g010", "noteId": "", "sentenceId": "s003", "headword": "祭祀", "headwordSimp": "祭祀", "pinyin": "", "gloss": "祭祖祀先之禮。", "glossSimp": "祭祖祀先之礼。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "祭祀", "formSimp": "祭祀", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 26, "id": "g011", "noteId": "", "sentenceId": "s003", "headword": "不輟", "headwordSimp": "不辍", "pinyin": "", "gloss": "不斷絕；輟，止也、絶也。", "glossSimp": "不断绝；辍，止也、绝也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不輟", "formSimp": "不辍", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 27, "id": "g012", "noteId": "", "sentenceId": "s003", "headword": "祭祀不輟", "headwordSimp": "祭祀不辍", "pinyin": "", "gloss": "祭祀不斷絕，謂子孫世世守其宗廟之祀。", "glossSimp": "祭祀不断绝，谓子孙世世守其宗庙之祀。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "祭祀不輟", "formSimp": "祭祀不辍", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 28, "id": "g013", "noteId": "", "sentenceId": "s004", "headword": "修之於身", "headwordSimp": "修之于身", "pinyin": "", "gloss": "把道修養在自身。", "glossSimp": "把道修养在自身。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "修之於身", "formSimp": "修之于身", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 29, "id": "g014", "noteId": "", "sentenceId": "s004", "headword": "修", "headwordSimp": "修", "pinyin": "", "gloss": "修養、修治。", "glossSimp": "修养、修治。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "修", "formSimp": "修", "kind": "headword", "count": 5, "sentenceIds": [ "s004", "s005", "s006", "s007", "s008" ] } ], "occurrenceSentenceIds": [ "s004", "s005", "s006", "s007", "s008" ], "occurrenceCount": 5 }, { "order": 30, "id": "g015", "noteId": "", "sentenceId": "s004", "headword": "其德乃真", "headwordSimp": "其德乃真", "pinyin": "", "gloss": "他的德就純真；真，純真無偽。", "glossSimp": "他的德就纯真；真，纯真无伪。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其德乃真", "formSimp": "其德乃真", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 31, "id": "g016", "noteId": "", "sentenceId": "s005", "headword": "其德乃餘", "headwordSimp": "其德乃余", "pinyin": "", "gloss": "他的德就有餘；餘，餘慶、緒餘。", "glossSimp": "他的德就有余；余，余庆、绪余。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其德乃餘", "formSimp": "其德乃余", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 32, "id": "g017", "noteId": "", "sentenceId": "s006", "headword": "其德乃長", "headwordSimp": "其德乃长", "pinyin": "", "gloss": "他的德就久長。", "glossSimp": "他的德就久长。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其德乃長", "formSimp": "其德乃长", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 33, "id": "g018", "noteId": "", "sentenceId": "s007", "headword": "其德乃豐", "headwordSimp": "其德乃丰", "pinyin": "", "gloss": "他的德就豐厚。", "glossSimp": "他的德就丰厚。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其德乃豐", "formSimp": "其德乃丰", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 34, "id": "g019", "noteId": "", "sentenceId": "s008", "headword": "其德乃普", "headwordSimp": "其德乃普", "pinyin": "", "gloss": "他的德就周普；普，遍也。", "glossSimp": "他的德就周普；普，遍也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其德乃普", "formSimp": "其德乃普", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 35, "id": "g020", "noteId": "", "sentenceId": "s009", "headword": "以身觀身", "headwordSimp": "以身观身", "pinyin": "", "gloss": "用自身觀照自身；觀，照察也。", "glossSimp": "用自身观照自身；观，照察也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "以身觀身", "formSimp": "以身观身", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 36, "id": "g021", "noteId": "", "sentenceId": "s009", "headword": "以家觀家", "headwordSimp": "以家观家", "pinyin": "", "gloss": "用全家觀照全家。", "glossSimp": "用全家观照全家。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "以家觀家", "formSimp": "以家观家", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 37, "id": "g022", "noteId": "", "sentenceId": "s009", "headword": "以鄉觀鄉", "headwordSimp": "以乡观乡", "pinyin": "", "gloss": "用全鄉觀照全鄉。", "glossSimp": "用全乡观照全乡。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "以鄉觀鄉", "formSimp": "以乡观乡", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 38, "id": "g023", "noteId": "", "sentenceId": "s009", "headword": "以國觀國", "headwordSimp": "以国观国", "pinyin": "", "gloss": "用全國觀照全國。", "glossSimp": "用全国观照全国。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "以國觀國", "formSimp": "以国观国", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 39, "id": "g024", "noteId": "", "sentenceId": "s009", "headword": "以天下觀天下", "headwordSimp": "以天下观天下", "pinyin": "", "gloss": "用天下觀照天下。", "glossSimp": "用天下观照天下。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "以天下觀天下", "formSimp": "以天下观天下", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 40, "id": "g025", "noteId": "", "sentenceId": "s009", "headword": "觀", "headwordSimp": "观", "pinyin": "", "gloss": "觀照、照察；諸家或訓反觀、或訓比較。", "glossSimp": "观照、照察；诸家或训反观、或训比较。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "觀", "formSimp": "观", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 41, "id": "g026", "noteId": "", "sentenceId": "s010", "headword": "天下然哉", "headwordSimp": "天下然哉", "pinyin": "", "gloss": "天下是這樣呢；然，如此。", "glossSimp": "天下是这样呢；然，如此。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下然哉", "formSimp": "天下然哉", "kind": "headword", "count": 1, "sentenceIds": [ "s010" ] } ], "occurrenceSentenceIds": [ "s010" ], "occurrenceCount": 1 }, { "order": 42, "id": "g027", "noteId": "", "sentenceId": "s010", "headword": "以此", "headwordSimp": "以此", "pinyin": "", "gloss": "憑這個；此，指上文觀身等觀之法。", "glossSimp": "凭这个；此，指上文观身等观之法。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "以此", "formSimp": "以此", "kind": "headword", "count": 1, "sentenceIds": [ "s010" ] } ], "occurrenceSentenceIds": [ "s010" ], "occurrenceCount": 1 }, { "order": 43, "id": "g028", "noteId": "", "sentenceId": "", "headword": "邦", "headwordSimp": "邦", "pinyin": "", "gloss": "國；吳澄、魏源、王夫之正文作邦，吳澄謂漢避高祖諱改邦作國。", "glossSimp": "国；吴澄、魏源、王夫之正文作邦，吴澄谓汉避高祖讳改邦作国。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "邦", "formSimp": "邦", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 44, "id": "g029", "noteId": "", "sentenceId": "s007", "headword": "國", "headwordSimp": "国", "pinyin": "", "gloss": "邦國、國家。", "glossSimp": "邦国、国家。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "國", "formSimp": "国", "kind": "headword", "count": 2, "sentenceIds": [ "s007", "s009" ] } ], "occurrenceSentenceIds": [ "s007", "s009" ], "occurrenceCount": 2 }, { "order": 45, "id": "g030", "noteId": "", "sentenceId": "", "headword": "餘慶", "headwordSimp": "余庆", "pinyin": "", "gloss": "先人積善留下的福慶；《易》曰積善之家必有餘慶。", "glossSimp": "先人积善留下的福庆；《易》曰积善之家必有余庆。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "餘慶", "formSimp": "余庆", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 46, "id": "g031", "noteId": "", "sentenceId": "", "headword": "傳燈", "headwordSimp": "传灯", "pinyin": "", "gloss": "以燈火相傳喻道法師資相襲、綿延不絕。", "glossSimp": "以灯火相传喻道法师资相袭、绵延不绝。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "傳燈", "formSimp": "传灯", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 47, "id": "g032", "noteId": "", "sentenceId": "", "headword": "土苴", "headwordSimp": "土苴", "pinyin": "", "gloss": "泥土草芥，喻粗糲之物；《莊子》以緒餘治國家、土苴治天下。", "glossSimp": "泥土草芥，喻粗粝之物；《庄子》以绪余治国家、土苴治天下。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "土苴", "formSimp": "土苴", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第五十四章十句的十二家對照，為德經第十七章。河上公此章據四部叢刊本，參校《玄德纂疏》卷十五所引；成玄英、唐玄宗御注御疏、李榮據《玄德纂疏》卷十五所引；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。嚴遵《指歸》此章《玄德纂疏》卷十五無輯文，故不列；俞樾《諸子平議》此章未列。河上公題「修觀」，《玄德纂疏》、蘇轍、呂惠卿題「善建不拔章」，吳澄以此章為其第四十六章，魏源以此章為其第四十七章。善建善抱，有道、德、無有、不建不抱諸解；祭祀不輟，有宗廟血食與道法傳燈之別；五修，有由身及天下的推擴與真、餘、長、豐、普的次第；以身觀身，有以有觀無、以道觀道、以性融物諸說；知之以此，有察己、格量、反觀、不外吾身之異。", "concepts": [ { "id": "shan-jian-bu-ba", "name": "善建不拔，善抱者不脫", "nameTrad": "善建不拔，善抱者不脫", "question": "「建」「抱」是外在功業還是內在德性？「不拔」「不脫」何以可能？", "questionTrad": "「建」「抱」是外在功業還是內在德性？「不拔」「不脫」何以可能？", "intro": "河上公以建為立、拔為傾，善以道立身立國者不可得引而拔，善以道抱精神者終不可拔引解。王弼以固其根而後營其末故不拔，不貪於多、齊其所能故不脫。成玄英以建立道心、定志心願、堅固至真道場為善建，抱持真行、一得永得為善抱。唐玄宗御注以善能以道建國立本者不可傾拔，以道德抱百姓者不可脫離；御疏以因百姓之不為、任兆人之自化為善建，以動而悅隨為善抱。李榮以立行至道之境則根深不拔、樹功玄德之鄉則蒂固不脫。陸希聲以善建者以道鎮國本、善抱者以德懷民心。呂惠卿以建之以常無有則善建不拔、抱神以靜則善抱不脫。蘇轍以聖人知性之真、審物之妄、捐物而修身，實無所立而其建有不可拔、實無所執而其抱有不可脫。吳澄以善建者以不建為建、善抱者以不抱為抱。憨山以智力機術所建所守皆可拔奪，聖人復性之真則天下人心感服而不可拔奪。魏源以建於外者外物得而拔、抱於外者外物得而脫，聖人建德抱一、建之於心、抱之於內。王夫之以己與天下國家立則分而為朋，彼朋建則此朋拔、彼朋抱則此朋脫。諸家或以道、以德、以無有、以不建不抱釋建抱，大旨皆以內在之德為不可拔脫之本。", "introTrad": "河上公以建為立、拔為傾，善以道立身立國者不可得引而拔，善以道抱精神者終不可拔引解。王弼以固其根而後營其末故不拔，不貪於多、齊其所能故不脫。成玄英以建立道心、定志心願、堅固至真道場為善建，抱持真行、一得永得為善抱。唐玄宗御注以善能以道建國立本者不可傾拔，以道德抱百姓者不可脫離；御疏以因百姓之不為、任兆人之自化為善建，以動而悅隨為善抱。李榮以立行至道之境則根深不拔、樹功玄德之鄉則蒂固不脫。陸希聲以善建者以道鎮國本、善抱者以德懷民心。呂惠卿以建之以常無有則善建不拔、抱神以靜則善抱不脫。蘇轍以聖人知性之真、審物之妄、捐物而修身，實無所立而其建有不可拔、實無所執而其抱有不可脫。吳澄以善建者以不建為建、善抱者以不抱為抱。憨山以智力機術所建所守皆可拔奪，聖人復性之真則天下人心感服而不可拔奪。魏源以建於外者外物得而拔、抱於外者外物得而脫，聖人建德抱一、建之於心、抱之於內。王夫之以己與天下國家立則分而為朋，彼朋建則此朋拔、彼朋抱則此朋脫。諸家或以道、以德、以無有、以不建不抱釋建抱，大旨皆以內在之德為不可拔脫之本。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "建，立也；善以道立身立國者不可得引而拔，善以道抱精神者終不可拔引解。", "thesisTrad": "建，立也；善以道立身立國者不可得引而拔，善以道抱精神者終不可拔引解。", "noteIds": [ "c001", "c014" ], "workTypeSimp": "注", "thesisSimp": "建，立也；善以道立身立国者不可得引而拔，善以道抱精神者终不可拔引解。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "固其根而後營其末故不拔；不貪於多、齊其所能故不脫。", "thesisTrad": "固其根而後營其末故不拔；不貪於多、齊其所能故不脫。", "noteIds": [ "c002", "c015" ], "workTypeSimp": "注", "thesisSimp": "固其根而后营其末故不拔；不贪于多、齐其所能故不脱。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "建立道心、定志心願、堅固至真道場則不可傾拔；抱持真行、一得永得則無差失。", "thesisTrad": "建立道心、定志心願、堅固至真道場則不可傾拔；抱持真行、一得永得則無差失。", "noteIds": [ "c003", "c016" ], "workTypeSimp": "疏", "thesisSimp": "建立道心、定志心愿、坚固至真道场则不可倾拔；抱持真行、一得永得则无差失。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "善能以道建國立本者不可傾拔，以道德抱百姓者不可脫離。", "thesisTrad": "善能以道建國立本者不可傾拔，以道德抱百姓者不可脫離。", "noteIds": [ "c004", "c005", "c017", "c018" ], "workTypeSimp": "御注", "thesisSimp": "善能以道建国立本者不可倾拔，以道德抱百姓者不可脱离。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "立行至道之境則根深不拔，樹功玄德之鄉則蒂固不脫。", "thesisTrad": "立行至道之境則根深不拔，樹功玄德之鄉則蒂固不脫。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "立行至道之境则根深不拔，树功玄德之乡则蒂固不脱。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "以道鎮國本則深根固蔕而不可挺拔，以德懷民心則無繩約而不可解脫。", "thesisTrad": "以道鎮國本則深根固蔕而不可挺拔，以德懷民心則無繩約而不可解脫。", "noteIds": [ "c007" ], "workTypeSimp": "传", "thesisSimp": "以道镇国本则深根固蔕而不可挺拔，以德怀民心则无绳约而不可解脱。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "建之以常無有則善建不拔，抱神以靜則善抱不脫。", "thesisTrad": "建之以常無有則善建不拔，抱神以靜則善抱不脫。", "noteIds": [ "c008" ], "workTypeSimp": "传", "thesisSimp": "建之以常无有则善建不拔，抱神以静则善抱不脱。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人捐物修身，實無所立而其建有不可拔，實無所執而其抱有不可脫。", "thesisTrad": "聖人捐物修身，實無所立而其建有不可拔，實無所執而其抱有不可脫。", "noteIds": [ "c009" ], "workTypeSimp": "解", "thesisSimp": "圣人捐物修身，实无所立而其建有不可拔，实无所执而其抱有不可脱。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "善建者以不建為建，善抱者以不抱為抱，故永不拔脫。", "thesisTrad": "善建者以不建為建，善抱者以不抱為抱，故永不拔脫。", "noteIds": [ "c010" ], "workTypeSimp": "注", "thesisSimp": "善建者以不建为建，善抱者以不抱为抱，故永不拔脱。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "智力機術所建所守皆可拔奪，聖人復性之真則天下感服而不可拔奪。", "thesisTrad": "智力機術所建所守皆可拔奪，聖人復性之真則天下感服而不可拔奪。", "noteIds": [ "c011" ], "workTypeSimp": "解", "thesisSimp": "智力机术所建所守皆可拔夺，圣人复性之真则天下感服而不可拔夺。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "建於外者外物得而拔，抱於外者外物得而脫；建德抱一、足於內者無假於外。", "thesisTrad": "建於外者外物得而拔，抱於外者外物得而脫；建德抱一、足於內者無假於外。", "noteIds": [ "c012" ], "workTypeSimp": "本义", "thesisSimp": "建于外者外物得而拔，抱于外者外物得而脱；建德抱一、足于内者无假于外。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "己與天下國家立則分而為朋，彼朋建則此朋拔、彼朋抱則此朋脫。", "thesisTrad": "己與天下國家立則分而為朋，彼朋建則此朋拔、彼朋抱則此朋脫。", "noteIds": [ "c013" ], "workTypeSimp": "衍", "thesisSimp": "己与天下国家立则分而为朋，彼朋建则此朋拔、彼朋抱则此朋脱。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以建為立、善以道立身立國者不可拔立說。", "textTrad": "河上公以建為立、善以道立身立國者不可拔立說。", "relationSimp": "立论", "textSimp": "河上公以建为立、善以道立身立国者不可拔立说。" }, { "noteId": "c002", "relation": "注", "relationTrad": "注", "text": "王弼以固根營末、不貪多而齊所能申之。", "textTrad": "王弼以固根營末、不貪多而齊所能申之。", "relationSimp": "注", "textSimp": "王弼以固根营末、不贪多而齐所能申之。" }, { "noteId": "c003", "relation": "疏", "relationTrad": "疏", "text": "成玄英以建立道心、堅固至真道場分疏。", "textTrad": "成玄英以建立道心、堅固至真道場分疏。", "relationSimp": "疏", "textSimp": "成玄英以建立道心、坚固至真道场分疏。" }, { "noteId": "c004", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以善以道建國立本者不可傾拔立說。", "textTrad": "唐玄宗御注以善以道建國立本者不可傾拔立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以善以道建国立本者不可倾拔立说。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "李榮以立行至道、樹功玄德轉進。", "textTrad": "李榮以立行至道、樹功玄德轉進。", "relationSimp": "注", "textSimp": "李荣以立行至道、树功玄德转进。" }, { "noteId": "c007", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以道鎮國本、德懷民心對舉。", "textTrad": "陸希聲以道鎮國本、德懷民心對舉。", "relationSimp": "传", "textSimp": "陆希声以道镇国本、德怀民心对举。" }, { "noteId": "c008", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以建之以常無有、抱神以靜立說。", "textTrad": "呂惠卿以建之以常無有、抱神以靜立說。", "relationSimp": "传", "textSimp": "吕惠卿以建之以常无有、抱神以静立说。" }, { "noteId": "c009", "relation": "解", "relationTrad": "解", "text": "蘇轍以捐物修身、實無所立而建有不可拔立說。", "textTrad": "蘇轍以捐物修身、實無所立而建有不可拔立說。", "relationSimp": "解", "textSimp": "苏辙以捐物修身、实无所立而建有不可拔立说。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "吳澄以不建為建、不抱為抱別解。", "textTrad": "吳澄以不建為建、不抱為抱別解。", "relationSimp": "注", "textSimp": "吴澄以不建为建、不抱为抱别解。" }, { "noteId": "c011", "relation": "解", "relationTrad": "解", "text": "憨山以智力可拔、復性不可奪對比。", "textTrad": "憨山以智力可拔、復性不可奪對比。", "relationSimp": "解", "textSimp": "憨山以智力可拔、复性不可夺对比。" }, { "noteId": "c012", "relation": "本義", "relationTrad": "本義", "text": "魏源以建德抱一、足於內者無假於外立說。", "textTrad": "魏源以建德抱一、足於內者無假於外立說。", "relationSimp": "本义", "textSimp": "魏源以建德抱一、足于内者无假于外立说。" }, { "noteId": "c013", "relation": "衍", "relationTrad": "衍", "text": "王夫之別釋朋建朋拔，轉出因觀無爭之義。", "textTrad": "王夫之別釋朋建朋拔，轉出因觀無爭之義。", "relationSimp": "衍", "textSimp": "王夫之别释朋建朋拔，转出因观无争之义。" } ], "nameSimp": "善建不拔，善抱者不脱", "questionSimp": "「建」「抱」是外在功业还是内在德性？「不拔」「不脱」何以可能？", "introSimp": "河上公以建为立、拔为倾，善以道立身立国者不可得引而拔，善以道抱精神者终不可拔引解。王弼以固其根而后营其末故不拔，不贪于多、齐其所能故不脱。成玄英以建立道心、定志心愿、坚固至真道场为善建，抱持真行、一得永得为善抱。唐玄宗御注以善能以道建国立本者不可倾拔，以道德抱百姓者不可脱离；御疏以因百姓之不为、任兆人之自化为善建，以动而悦随为善抱。李荣以立行至道之境则根深不拔、树功玄德之乡则蒂固不脱。陆希声以善建者以道镇国本、善抱者以德怀民心。吕惠卿以建之以常无有则善建不拔、抱神以静则善抱不脱。苏辙以圣人知性之真、审物之妄、捐物而修身，实无所立而其建有不可拔、实无所执而其抱有不可脱。吴澄以善建者以不建为建、善抱者以不抱为抱。憨山以智力机术所建所守皆可拔夺，圣人复性之真则天下人心感服而不可拔夺。魏源以建于外者外物得而拔、抱于外者外物得而脱，圣人建德抱一、建之于心、抱之于内。王夫之以己与天下国家立则分而为朋，彼朋建则此朋拔、彼朋抱则此朋脱。诸家或以道、以德、以无有、以不建不抱释建抱，大旨皆以内在之德为不可拔脱之本。" }, { "id": "zi-sun-ji-si", "name": "子孫以祭祀不輟", "nameTrad": "子孫以祭祀不輟", "question": "祭祀不輟是子孫長保祿位，還是道法傳承不絕？", "questionTrad": "祭祀不輟是子孫長保祿位，還是道法傳承不絕？", "intro": "河上公以輟為絶，為人子孫能修道如是，則長生不死、世世祭祀先祖宗廟無絶時。王弼以子孫傳此道以祭祀則不輟。成玄英以善抱之士持真行傳諸來葉，師資相襲、傳燈不絶，又解善建之人樹德深重、積善多慶而宗廟延永。唐玄宗御注以善建抱之君功施於後，周之郊祀后稷、宗祀文王，雖毀廟之主流溢於外而郊宗之祀不輟；御疏以祭為薦、繼代曰祀、輟為止。李榮以為國則百代宗廟常安、為家則萬葉蒸嘗不絶。陸希聲以子孫享祚長久故祖宗祭祀無輟絶。呂惠卿以所建所抱者如此則其傳無窮，此子孫所以以祭祀不輟。蘇轍以聖人實無所立而其建有不可拔、實無所執而其抱有不可脫，故至其子孫猶以祭祀不輟。吳澄以善於保國延祚者無心留天命而天命自留，故子孫世世祭祀不輟。憨山以聖人復性之真、功流萬世、澤及無窮，故祭祀綿遠而不絶。魏源以聖人足於內者無所假於外，非徒固於一時并且固於後世。王夫之以事形情狀因觀而無爭，轉出下句。諸家或就宗廟血食言，或就道法傳燈言，大旨皆以德為可繼。", "introTrad": "河上公以輟為絶，為人子孫能修道如是，則長生不死、世世祭祀先祖宗廟無絶時。王弼以子孫傳此道以祭祀則不輟。成玄英以善抱之士持真行傳諸來葉，師資相襲、傳燈不絶，又解善建之人樹德深重、積善多慶而宗廟延永。唐玄宗御注以善建抱之君功施於後，周之郊祀后稷、宗祀文王，雖毀廟之主流溢於外而郊宗之祀不輟；御疏以祭為薦、繼代曰祀、輟為止。李榮以為國則百代宗廟常安、為家則萬葉蒸嘗不絶。陸希聲以子孫享祚長久故祖宗祭祀無輟絶。呂惠卿以所建所抱者如此則其傳無窮，此子孫所以以祭祀不輟。蘇轍以聖人實無所立而其建有不可拔、實無所執而其抱有不可脫，故至其子孫猶以祭祀不輟。吳澄以善於保國延祚者無心留天命而天命自留，故子孫世世祭祀不輟。憨山以聖人復性之真、功流萬世、澤及無窮，故祭祀綿遠而不絶。魏源以聖人足於內者無所假於外，非徒固於一時并且固於後世。王夫之以事形情狀因觀而無爭，轉出下句。諸家或就宗廟血食言，或就道法傳燈言，大旨皆以德為可繼。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "子孫能修道則長生不死，世世祭祀先祖宗廟無絶時。", "thesisTrad": "子孫能修道則長生不死，世世祭祀先祖宗廟無絶時。", "noteIds": [ "c019" ], "workTypeSimp": "注", "thesisSimp": "子孙能修道则长生不死，世世祭祀先祖宗庙无绝时。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "子孫傳此道以祭祀則不輟。", "thesisTrad": "子孫傳此道以祭祀則不輟。", "noteIds": [ "c020" ], "workTypeSimp": "注", "thesisSimp": "子孙传此道以祭祀则不辍。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "善抱之士持真行傳諸來葉，師資相襲、傳燈不絶；又解樹德深重、積善多慶而宗廟延永。", "thesisTrad": "善抱之士持真行傳諸來葉，師資相襲、傳燈不絶；又解樹德深重、積善多慶而宗廟延永。", "noteIds": [ "c021" ], "workTypeSimp": "疏", "thesisSimp": "善抱之士持真行传诸来叶，师资相袭、传灯不绝；又解树德深重、积善多庆而宗庙延永。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "善建抱之君功施於後，周之郊宗之祀雖毀廟而不輟止。", "thesisTrad": "善建抱之君功施於後，周之郊宗之祀雖毀廟而不輟止。", "noteIds": [ "c022", "c023" ], "workTypeSimp": "御注", "thesisSimp": "善建抱之君功施于后，周之郊宗之祀虽毁庙而不辍止。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "為國則百代宗廟常安，為家則萬葉蒸嘗不絶。", "thesisTrad": "為國則百代宗廟常安，為家則萬葉蒸嘗不絶。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "为国则百代宗庙常安，为家则万叶蒸尝不绝。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "子孫享祚長久，故祖宗祭祀無輟絶。", "thesisTrad": "子孫享祚長久，故祖宗祭祀無輟絶。", "noteIds": [ "c007" ], "workTypeSimp": "传", "thesisSimp": "子孙享祚长久，故祖宗祭祀无辍绝。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "所建所抱者如此則其傳無窮，此子孫所以以祭祀不輟。", "thesisTrad": "所建所抱者如此則其傳無窮，此子孫所以以祭祀不輟。", "noteIds": [ "c008" ], "workTypeSimp": "传", "thesisSimp": "所建所抱者如此则其传无穷，此子孙所以以祭祀不辍。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "實無所立執而其建抱不可拔脫，故至子孫猶以祭祀不輟。", "thesisTrad": "實無所立執而其建抱不可拔脫，故至子孫猶以祭祀不輟。", "noteIds": [ "c009" ], "workTypeSimp": "解", "thesisSimp": "实无所立执而其建抱不可拔脱，故至子孙犹以祭祀不辍。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "善於保國延祚者無心留天命而天命自留，故子孫世世祭祀不輟。", "thesisTrad": "善於保國延祚者無心留天命而天命自留，故子孫世世祭祀不輟。", "noteIds": [ "c010" ], "workTypeSimp": "注", "thesisSimp": "善于保国延祚者无心留天命而天命自留，故子孙世世祭祀不辍。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人復性之真、功流萬世、澤及無窮，故祭祀綿遠而不絶。", "thesisTrad": "聖人復性之真、功流萬世、澤及無窮，故祭祀綿遠而不絶。", "noteIds": [ "c011" ], "workTypeSimp": "解", "thesisSimp": "圣人复性之真、功流万世、泽及无穷，故祭祀绵远而不绝。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "聖人足於內者無所假於外，非徒固於一時并且固於後世。", "thesisTrad": "聖人足於內者無所假於外，非徒固於一時并且固於後世。", "noteIds": [ "c012" ], "workTypeSimp": "本义", "thesisSimp": "圣人足于内者无所假于外，非徒固于一时并且固于后世。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "由建抱之爭轉出因觀無爭，祭祀之繼亦在不強齊而並施。", "thesisTrad": "由建抱之爭轉出因觀無爭，祭祀之繼亦在不強齊而並施。", "noteIds": [ "c013" ], "workTypeSimp": "衍", "thesisSimp": "由建抱之争转出因观无争，祭祀之继亦在不强齐而并施。" } }, "chain": [ { "noteId": "c019", "relation": "立論", "relationTrad": "立論", "text": "河上公以世世祭祀無絶時立說。", "textTrad": "河上公以世世祭祀無絶時立說。", "relationSimp": "立论", "textSimp": "河上公以世世祭祀无绝时立说。" }, { "noteId": "c020", "relation": "注", "relationTrad": "注", "text": "王弼以子孫傳此道以祭祀申之。", "textTrad": "王弼以子孫傳此道以祭祀申之。", "relationSimp": "注", "textSimp": "王弼以子孙传此道以祭祀申之。" }, { "noteId": "c021", "relation": "疏", "relationTrad": "疏", "text": "成玄英以傳燈不絶、樹德多慶分疏。", "textTrad": "成玄英以傳燈不絶、樹德多慶分疏。", "relationSimp": "疏", "textSimp": "成玄英以传灯不绝、树德多庆分疏。" }, { "noteId": "c022", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以郊宗之祀不輟止立說。", "textTrad": "唐玄宗御注以郊宗之祀不輟止立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以郊宗之祀不辍止立说。" }, { "noteId": "c023", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏以祭薦、繼代、輟止訓釋。", "textTrad": "唐玄宗御疏以祭薦、繼代、輟止訓釋。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏以祭荐、继代、辍止训释。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "李榮以百代宗廟常安、萬葉蒸嘗不絶轉進。", "textTrad": "李榮以百代宗廟常安、萬葉蒸嘗不絶轉進。", "relationSimp": "注", "textSimp": "李荣以百代宗庙常安、万叶蒸尝不绝转进。" }, { "noteId": "c007", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以享祚長久故祭祀無輟立說。", "textTrad": "陸希聲以享祚長久故祭祀無輟立說。", "relationSimp": "传", "textSimp": "陆希声以享祚长久故祭祀无辍立说。" }, { "noteId": "c008", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以所建所抱者傳無窮立說。", "textTrad": "呂惠卿以所建所抱者傳無窮立說。", "relationSimp": "传", "textSimp": "吕惠卿以所建所抱者传无穷立说。" }, { "noteId": "c009", "relation": "解", "relationTrad": "解", "text": "蘇轍以無所立執而建有不可拔立說。", "textTrad": "蘇轍以無所立執而建有不可拔立說。", "relationSimp": "解", "textSimp": "苏辙以无所立执而建有不可拔立说。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "吳澄以無心留天命而天命自留別解。", "textTrad": "吳澄以無心留天命而天命自留別解。", "relationSimp": "注", "textSimp": "吴澄以无心留天命而天命自留别解。" }, { "noteId": "c011", "relation": "解", "relationTrad": "解", "text": "憨山以功流萬世、澤及無窮立說。", "textTrad": "憨山以功流萬世、澤及無窮立說。", "relationSimp": "解", "textSimp": "憨山以功流万世、泽及无穷立说。" }, { "noteId": "c012", "relation": "本義", "relationTrad": "本義", "text": "魏源以固於後世、非徒一時立說。", "textTrad": "魏源以固於後世、非徒一時立說。", "relationSimp": "本义", "textSimp": "魏源以固于后世、非徒一时立说。" } ], "nameSimp": "子孙以祭祀不辍", "questionSimp": "祭祀不辍是子孙长保禄位，还是道法传承不绝？", "introSimp": "河上公以辍为绝，为人子孙能修道如是，则长生不死、世世祭祀先祖宗庙无绝时。王弼以子孙传此道以祭祀则不辍。成玄英以善抱之士持真行传诸来叶，师资相袭、传灯不绝，又解善建之人树德深重、积善多庆而宗庙延永。唐玄宗御注以善建抱之君功施于后，周之郊祀后稷、宗祀文王，虽毁庙之主流溢于外而郊宗之祀不辍；御疏以祭为荐、继代曰祀、辍为止。李荣以为国则百代宗庙常安、为家则万叶蒸尝不绝。陆希声以子孙享祚长久故祖宗祭祀无辍绝。吕惠卿以所建所抱者如此则其传无穷，此子孙所以以祭祀不辍。苏辙以圣人实无所立而其建有不可拔、实无所执而其抱有不可脱，故至其子孙犹以祭祀不辍。吴澄以善于保国延祚者无心留天命而天命自留，故子孙世世祭祀不辍。憨山以圣人复性之真、功流万世、泽及无穷，故祭祀绵远而不绝。魏源以圣人足于内者无所假于外，非徒固于一时并且固于后世。王夫之以事形情状因观而无争，转出下句。诸家或就宗庙血食言，或就道法传灯言，大旨皆以德为可继。" }, { "id": "xiu-zhi-shen", "name": "修之於身，其德乃真……修之於天下，其德乃普", "nameTrad": "修之於身，其德乃真……修之於天下，其德乃普", "question": "五修是由身及天下的推擴，還是各自獨立的德驗？真、餘、長、豐、普是何等次第？", "questionTrad": "五修是由身及天下的推擴，還是各自獨立的德驗？真、餘、長、豐、普是何等次第？", "intro": "河上公逐句立說，以身則愛氣養神、益壽延年而為真人，家則父慈子孝、兄友弟恭而有餘慶，鄉則尊敬長老、愛養幼少而德無不覆，國則君信臣忠、仁義自生而德豐厚，天下則不言而化、不教而治而德普博。王弼以身及人，修之身則真、修之家則有餘，修之不廢而所施轉大。成玄英以修身獨善、修家兼濟，功行漸博而德有餘、長、豐、普。唐玄宗御注以修道於身德乃真純，一家盡修德乃餘，一鄉盡修德乃長久，一國盡修德乃豐盈，天下盡修其德施乃周普；御疏以少修少證、多學多得釋五修，始於一身終於天下。李榮以死生無變曰真、慶及後昆曰餘、邇安遠至曰長、物皆自足曰豐、惠無不周曰普。陸希聲以德用淳真、德行有餘、德教久長、德化豐大、德施周普。呂惠卿以修德之本真在吾身，推之家鄉國天下而餘、長、豐、普。蘇轍以身既修則推其餘以及外，雖治天下可也。吳澄以修德於身乃全吾常道之真，家鄉邦天下自近及遠而各修其德，餘、長、豐、普乃緒餘所及之差。憨山以修之身而其德真，推之家鄉國天下而餘、長、豐、普。魏源以推之家國天下不過此德之餘，一德之外無餘事、一真之外無餘修。諸家皆以修身為本，而家鄉國天下為次第推擴。", "introTrad": "河上公逐句立說，以身則愛氣養神、益壽延年而為真人，家則父慈子孝、兄友弟恭而有餘慶，鄉則尊敬長老、愛養幼少而德無不覆，國則君信臣忠、仁義自生而德豐厚，天下則不言而化、不教而治而德普博。王弼以身及人，修之身則真、修之家則有餘，修之不廢而所施轉大。成玄英以修身獨善、修家兼濟，功行漸博而德有餘、長、豐、普。唐玄宗御注以修道於身德乃真純，一家盡修德乃餘，一鄉盡修德乃長久，一國盡修德乃豐盈，天下盡修其德施乃周普；御疏以少修少證、多學多得釋五修，始於一身終於天下。李榮以死生無變曰真、慶及後昆曰餘、邇安遠至曰長、物皆自足曰豐、惠無不周曰普。陸希聲以德用淳真、德行有餘、德教久長、德化豐大、德施周普。呂惠卿以修德之本真在吾身，推之家鄉國天下而餘、長、豐、普。蘇轍以身既修則推其餘以及外，雖治天下可也。吳澄以修德於身乃全吾常道之真，家鄉邦天下自近及遠而各修其德，餘、長、豐、普乃緒餘所及之差。憨山以修之身而其德真，推之家鄉國天下而餘、長、豐、普。魏源以推之家國天下不過此德之餘，一德之外無餘事、一真之外無餘修。諸家皆以修身為本，而家鄉國天下為次第推擴。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "身則愛氣養神而為真人，家則父慈子孝而有餘慶，鄉則尊長愛幼而德無不覆，國則君信臣忠而德豐厚，天下則不言而化而德普博。", "thesisTrad": "身則愛氣養神而為真人，家則父慈子孝而有餘慶，鄉則尊長愛幼而德無不覆，國則君信臣忠而德豐厚，天下則不言而化而德普博。", "noteIds": [ "c024", "c035", "c041", "c045", "c049" ], "workTypeSimp": "注", "thesisSimp": "身则爱气养神而为真人，家则父慈子孝而有余庆，乡则尊长爱幼而德无不覆，国则君信臣忠而德丰厚，天下则不言而化而德普博。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "以身及人，修之身則真、修之家則有餘，修之不廢而所施轉大。", "thesisTrad": "以身及人，修之身則真、修之家則有餘，修之不廢而所施轉大。", "noteIds": [ "c036" ], "workTypeSimp": "注", "thesisSimp": "以身及人，修之身则真、修之家则有余，修之不废而所施转大。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "修身獨善、修家兼濟，功行漸博而德有餘、長、豐、普。", "thesisTrad": "修身獨善、修家兼濟，功行漸博而德有餘、長、豐、普。", "noteIds": [ "c025", "c037", "c042", "c046", "c050" ], "workTypeSimp": "疏", "thesisSimp": "修身独善、修家兼济，功行渐博而德有余、长、丰、普。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "少修少證、多學多得，始於一身終於天下；真純、餘、長久、豐盈、周普依次而進。", "thesisTrad": "少修少證、多學多得，始於一身終於天下；真純、餘、長久、豐盈、周普依次而進。", "noteIds": [ "c026", "c027", "c038", "c039", "c043", "c044", "c047", "c048", "c051", "c052" ], "workTypeSimp": "御注", "thesisSimp": "少修少证、多学多得，始于一身终于天下；真纯、余、长久、丰盈、周普依次而进。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "死生無變曰真，慶及後昆曰餘，邇安遠至曰長，物皆自足曰豐，惠無不周曰普。", "thesisTrad": "死生無變曰真，慶及後昆曰餘，邇安遠至曰長，物皆自足曰豐，惠無不周曰普。", "noteIds": [ "c028" ], "workTypeSimp": "注", "thesisSimp": "死生无变曰真，庆及后昆曰余，迩安远至曰长，物皆自足曰丰，惠无不周曰普。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "德用淳真、德行有餘、德教久長、德化豐大、德施周普。", "thesisTrad": "德用淳真、德行有餘、德教久長、德化豐大、德施周普。", "noteIds": [ "c029" ], "workTypeSimp": "传", "thesisSimp": "德用淳真、德行有余、德教久长、德化丰大、德施周普。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "修德之本真在吾身，推之家鄉國天下而餘、長、豐、普。", "thesisTrad": "修德之本真在吾身，推之家鄉國天下而餘、長、豐、普。", "noteIds": [ "c030" ], "workTypeSimp": "传", "thesisSimp": "修德之本真在吾身，推之家乡国天下而余、长、丰、普。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "身既修，推其餘以及外，雖治天下可也。", "thesisTrad": "身既修，推其餘以及外，雖治天下可也。", "noteIds": [ "c031" ], "workTypeSimp": "解", "thesisSimp": "身既修，推其余以及外，虽治天下可也。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "修德於身乃全吾常道之真，家鄉邦天下自近及遠而各修其德，餘、長、豐、普乃緒餘所及之差。", "thesisTrad": "修德於身乃全吾常道之真，家鄉邦天下自近及遠而各修其德，餘、長、豐、普乃緒餘所及之差。", "noteIds": [ "c032", "c040" ], "workTypeSimp": "注", "thesisSimp": "修德于身乃全吾常道之真，家乡邦天下自近及远而各修其德，余、长、丰、普乃绪余所及之差。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "修之身而其德真，推之家鄉國天下而餘、長、豐、普。", "thesisTrad": "修之身而其德真，推之家鄉國天下而餘、長、豐、普。", "noteIds": [ "c033" ], "workTypeSimp": "解", "thesisSimp": "修之身而其德真，推之家乡国天下而余、长、丰、普。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "推之家國天下不過此德之餘，一德之外無餘事、一真之外無餘修。", "thesisTrad": "推之家國天下不過此德之餘，一德之外無餘事、一真之外無餘修。", "noteIds": [ "c034" ], "workTypeSimp": "本义", "thesisSimp": "推之家国天下不过此德之余，一德之外无余事、一真之外无余修。" } }, "chain": [ { "noteId": "c024", "relation": "立論", "relationTrad": "立論", "text": "河上公逐句以治身治家治鄉治國治天下立說。", "textTrad": "河上公逐句以治身治家治鄉治國治天下立說。", "relationSimp": "立论", "textSimp": "河上公逐句以治身治家治乡治国治天下立说。" }, { "noteId": "c025", "relation": "疏", "relationTrad": "疏", "text": "成玄英以修營一身、道德真實分疏。", "textTrad": "成玄英以修營一身、道德真實分疏。", "relationSimp": "疏", "textSimp": "成玄英以修营一身、道德真实分疏。" }, { "noteId": "c026", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以修道於身德乃真純立說。", "textTrad": "唐玄宗御注以修道於身德乃真純立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以修道于身德乃真纯立说。" }, { "noteId": "c028", "relation": "注", "relationTrad": "注", "text": "李榮以真、餘、長、豐、普五德分釋。", "textTrad": "李榮以真、餘、長、豐、普五德分釋。", "relationSimp": "注", "textSimp": "李荣以真、余、长、丰、普五德分释。" }, { "noteId": "c029", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以德用、德行、德教、德化、德施遞進。", "textTrad": "陸希聲以德用、德行、德教、德化、德施遞進。", "relationSimp": "传", "textSimp": "陆希声以德用、德行、德教、德化、德施递进。" }, { "noteId": "c030", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以本真在身、推之家國天下轉進。", "textTrad": "呂惠卿以本真在身、推之家國天下轉進。", "relationSimp": "传", "textSimp": "吕惠卿以本真在身、推之家国天下转进。" }, { "noteId": "c031", "relation": "解", "relationTrad": "解", "text": "蘇轍以身既修則推其餘以及外立說。", "textTrad": "蘇轍以身既修則推其餘以及外立說。", "relationSimp": "解", "textSimp": "苏辙以身既修则推其余以及外立说。" }, { "noteId": "c032", "relation": "注", "relationTrad": "注", "text": "吳澄以全吾常道之真、緒餘及人立說。", "textTrad": "吳澄以全吾常道之真、緒餘及人立說。", "relationSimp": "注", "textSimp": "吴澄以全吾常道之真、绪余及人立说。" }, { "noteId": "c033", "relation": "解", "relationTrad": "解", "text": "憨山以真修推及家鄉國天下立說。", "textTrad": "憨山以真修推及家鄉國天下立說。", "relationSimp": "解", "textSimp": "憨山以真修推及家乡国天下立说。" }, { "noteId": "c034", "relation": "本義", "relationTrad": "本義", "text": "魏源以一德之外無餘事、一真之外無餘修總束。", "textTrad": "魏源以一德之外無餘事、一真之外無餘修總束。", "relationSimp": "本义", "textSimp": "魏源以一德之外无余事、一真之外无余修总束。" }, { "noteId": "c036", "relation": "注", "relationTrad": "注", "text": "王弼以身及人、修之不廢所施轉大申之。", "textTrad": "王弼以身及人、修之不廢所施轉大申之。", "relationSimp": "注", "textSimp": "王弼以身及人、修之不废所施转大申之。" } ], "nameSimp": "修之于身，其德乃真……修之于天下，其德乃普", "questionSimp": "五修是由身及天下的推扩，还是各自独立的德验？真、余、长、丰、普是何等次第？", "introSimp": "河上公逐句立说，以身则爱气养神、益寿延年而为真人，家则父慈子孝、兄友弟恭而有余庆，乡则尊敬长老、爱养幼少而德无不覆，国则君信臣忠、仁义自生而德丰厚，天下则不言而化、不教而治而德普博。王弼以身及人，修之身则真、修之家则有余，修之不废而所施转大。成玄英以修身独善、修家兼济，功行渐博而德有余、长、丰、普。唐玄宗御注以修道于身德乃真纯，一家尽修德乃余，一乡尽修德乃长久，一国尽修德乃丰盈，天下尽修其德施乃周普；御疏以少修少证、多学多得释五修，始于一身终于天下。李荣以死生无变曰真、庆及后昆曰余、迩安远至曰长、物皆自足曰丰、惠无不周曰普。陆希声以德用淳真、德行有余、德教久长、德化丰大、德施周普。吕惠卿以修德之本真在吾身，推之家乡国天下而余、长、丰、普。苏辙以身既修则推其余以及外，虽治天下可也。吴澄以修德于身乃全吾常道之真，家乡邦天下自近及远而各修其德，余、长、丰、普乃绪余所及之差。憨山以修之身而其德真，推之家乡国天下而余、长、丰、普。魏源以推之家国天下不过此德之余，一德之外无余事、一真之外无余修。诸家皆以修身为本，而家乡国天下为次第推扩。" }, { "id": "yi-shen-guan-shen", "name": "故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下", "nameTrad": "故以身觀身，以家觀家，以鄉觀鄉，以國觀國，以天下觀天下", "question": "「觀」是觀照還是比較？所觀的是修道之身與不修道之身，還是物各付物的自然？", "questionTrad": "「觀」是觀照還是比較？所觀的是修道之身與不修道之身，還是物各付物的自然？", "intro": "河上公以修道之身觀不修道之身，以修道之家觀不修道之家，乃至以修道之主觀不修道之主，五者皆以有修觀無修。王弼以彼皆然也，以天下百姓心觀天下之道，天下之道逆順吉凶亦皆如人之道。成玄英以堯舜升平有道、桀紂淫亂無道，以修道身觀不修道身、以有道天下觀無道天下，只以此格量足為龜鏡。唐玄宗御注以修身之法觀身、能清淨者乃真，以修家之法觀家、能和睦者有餘，以修鄉之法觀鄉、能順序者乃長，以修國之法觀國、能勤儉者乃豐，以天下之法觀天下、能無為者乃普；御疏以觀身實相本來清淨、自家刑國由內及外申之。李榮以至道之源無善無惡，建德之始須知是知非，觀一身則百身可知、觀一國則萬國斯睹。陸希聲以治身治家治鄉治國治天下之道反觀，而知天下國家身心之然。呂惠卿以觀吾身之所有何自、觀吾身之所以觀者何自，修之身者已足而無待於外。蘇轍以天地外者其理可推，以天下觀天下亦以身知之。吳澄以物各付物、不相繫著，人人自得其分願，如善建者無所建、善抱者無所抱。憨山以性觀身則性真而身假，以性融物則天下化。魏源以一人之身即一家一鄉一國一天下之身，同此身即同此德，藏天下於天下用此道。王夫之以流動於情狀之中、因其無可因而使之自因，即所謂知之以此。諸家或主以有觀無、或主以道觀道、或主以性融物，大旨皆以觀為反求諸己而非求諸外。", "introTrad": "河上公以修道之身觀不修道之身，以修道之家觀不修道之家，乃至以修道之主觀不修道之主，五者皆以有修觀無修。王弼以彼皆然也，以天下百姓心觀天下之道，天下之道逆順吉凶亦皆如人之道。成玄英以堯舜升平有道、桀紂淫亂無道，以修道身觀不修道身、以有道天下觀無道天下，只以此格量足為龜鏡。唐玄宗御注以修身之法觀身、能清淨者乃真，以修家之法觀家、能和睦者有餘，以修鄉之法觀鄉、能順序者乃長，以修國之法觀國、能勤儉者乃豐，以天下之法觀天下、能無為者乃普；御疏以觀身實相本來清淨、自家刑國由內及外申之。李榮以至道之源無善無惡，建德之始須知是知非，觀一身則百身可知、觀一國則萬國斯睹。陸希聲以治身治家治鄉治國治天下之道反觀，而知天下國家身心之然。呂惠卿以觀吾身之所有何自、觀吾身之所以觀者何自，修之身者已足而無待於外。蘇轍以天地外者其理可推，以天下觀天下亦以身知之。吳澄以物各付物、不相繫著，人人自得其分願，如善建者無所建、善抱者無所抱。憨山以性觀身則性真而身假，以性融物則天下化。魏源以一人之身即一家一鄉一國一天下之身，同此身即同此德，藏天下於天下用此道。王夫之以流動於情狀之中、因其無可因而使之自因，即所謂知之以此。諸家或主以有觀無、或主以道觀道、或主以性融物，大旨皆以觀為反求諸己而非求諸外。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "以修道之身觀不修道之身，以修道之家觀不修道之家，乃至以修道之主觀不修道之主。", "thesisTrad": "以修道之身觀不修道之身，以修道之家觀不修道之家，乃至以修道之主觀不修道之主。", "noteIds": [ "c053", "c054", "c055", "c056", "c057" ], "workTypeSimp": "注", "thesisSimp": "以修道之身观不修道之身，以修道之家观不修道之家，乃至以修道之主观不修道之主。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "彼皆然也；以天下百姓心觀天下之道，天下之道逆順吉凶亦皆如人之道。", "thesisTrad": "彼皆然也；以天下百姓心觀天下之道，天下之道逆順吉凶亦皆如人之道。", "noteIds": [ "c058", "c059" ], "workTypeSimp": "注", "thesisSimp": "彼皆然也；以天下百姓心观天下之道，天下之道逆顺吉凶亦皆如人之道。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "堯舜有道而升平、桀紂無道而淫亂，以修道身觀不修道身、以有道天下觀無道天下，格量足為龜鏡。", "thesisTrad": "堯舜有道而升平、桀紂無道而淫亂，以修道身觀不修道身、以有道天下觀無道天下，格量足為龜鏡。", "noteIds": [ "c060" ], "workTypeSimp": "疏", "thesisSimp": "尧舜有道而升平、桀纣无道而淫乱，以修道身观不修道身、以有道天下观无道天下，格量足为龟镜。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "以修身、修家、修鄉、修國、天下之法反觀，清淨、和睦、順序、勤儉、無為乃真、餘、長、豐、普。", "thesisTrad": "以修身、修家、修鄉、修國、天下之法反觀，清淨、和睦、順序、勤儉、無為乃真、餘、長、豐、普。", "noteIds": [ "c061", "c062", "c063", "c064", "c065", "c066", "c067", "c068", "c069", "c070" ], "workTypeSimp": "御注", "thesisSimp": "以修身、修家、修乡、修国、天下之法反观，清净、和睦、顺序、勤俭、无为乃真、余、长、丰、普。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "至道之源無善無惡，建德之始須知是知非；觀一身則百身可知、觀一國則萬國斯睹。", "thesisTrad": "至道之源無善無惡，建德之始須知是知非；觀一身則百身可知、觀一國則萬國斯睹。", "noteIds": [ "c071" ], "workTypeSimp": "注", "thesisSimp": "至道之源无善无恶，建德之始须知是知非；观一身则百身可知、观一国则万国斯睹。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "以治身治家治鄉治國治天下之道反觀，而知天下國家身心之然。", "thesisTrad": "以治身治家治鄉治國治天下之道反觀，而知天下國家身心之然。", "noteIds": [ "c072" ], "workTypeSimp": "传", "thesisSimp": "以治身治家治乡治国治天下之道反观，而知天下国家身心之然。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "觀吾身之所有何自、觀吾身之所以觀者何自，則修之身者已足而無待於外。", "thesisTrad": "觀吾身之所有何自、觀吾身之所以觀者何自，則修之身者已足而無待於外。", "noteIds": [ "c073" ], "workTypeSimp": "传", "thesisSimp": "观吾身之所有何自、观吾身之所以观者何自，则修之身者已足而无待于外。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "天地外者其理可推，以天下觀天下亦以身知之。", "thesisTrad": "天地外者其理可推，以天下觀天下亦以身知之。", "noteIds": [ "c074" ], "workTypeSimp": "解", "thesisSimp": "天地外者其理可推，以天下观天下亦以身知之。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "物各付物、不相繫著，人人自得其分願，如善建者無所建、善抱者無所抱。", "thesisTrad": "物各付物、不相繫著，人人自得其分願，如善建者無所建、善抱者無所抱。", "noteIds": [ "c075" ], "workTypeSimp": "注", "thesisSimp": "物各付物、不相系着，人人自得其分愿，如善建者无所建、善抱者无所抱。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "以性觀身則性真而身假，以性融物則天下化。", "thesisTrad": "以性觀身則性真而身假，以性融物則天下化。", "noteIds": [ "c076" ], "workTypeSimp": "解", "thesisSimp": "以性观身则性真而身假，以性融物则天下化。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "一人之身即一家一鄉一國一天下之身，同此身即同此德，藏天下於天下用此道。", "thesisTrad": "一人之身即一家一鄉一國一天下之身，同此身即同此德，藏天下於天下用此道。", "noteIds": [ "c077" ], "workTypeSimp": "本义", "thesisSimp": "一人之身即一家一乡一国一天下之身，同此身即同此德，藏天下于天下用此道。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "流動於情狀之中、因其無可因而使之自因，即所謂知之以此。", "thesisTrad": "流動於情狀之中、因其無可因而使之自因，即所謂知之以此。", "noteIds": [ "c078" ], "workTypeSimp": "衍", "thesisSimp": "流动于情状之中、因其无可因而使之自因，即所谓知之以此。" } }, "chain": [ { "noteId": "c053", "relation": "立論", "relationTrad": "立論", "text": "河上公以修道之身觀不修道之身立說。", "textTrad": "河上公以修道之身觀不修道之身立說。", "relationSimp": "立论", "textSimp": "河上公以修道之身观不修道之身立说。" }, { "noteId": "c058", "relation": "注", "relationTrad": "注", "text": "王弼以彼皆然也申之。", "textTrad": "王弼以彼皆然也申之。", "relationSimp": "注", "textSimp": "王弼以彼皆然也申之。" }, { "noteId": "c060", "relation": "疏", "relationTrad": "疏", "text": "成玄英以有道觀無道、格量為龜鏡分疏。", "textTrad": "成玄英以有道觀無道、格量為龜鏡分疏。", "relationSimp": "疏", "textSimp": "成玄英以有道观无道、格量为龟镜分疏。" }, { "noteId": "c061", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以修身之法觀身、清淨乃真立說。", "textTrad": "唐玄宗御注以修身之法觀身、清淨乃真立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以修身之法观身、清净乃真立说。" }, { "noteId": "c062", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏以觀身實相、本來清淨申之。", "textTrad": "唐玄宗御疏以觀身實相、本來清淨申之。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏以观身实相、本来清净申之。" }, { "noteId": "c071", "relation": "注", "relationTrad": "注", "text": "李榮以知是知非、觀一身則百身可知轉進。", "textTrad": "李榮以知是知非、觀一身則百身可知轉進。", "relationSimp": "注", "textSimp": "李荣以知是知非、观一身则百身可知转进。" }, { "noteId": "c072", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以治身治家治鄉治國治天下反觀立說。", "textTrad": "陸希聲以治身治家治鄉治國治天下反觀立說。", "relationSimp": "传", "textSimp": "陆希声以治身治家治乡治国治天下反观立说。" }, { "noteId": "c073", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以觀身所自、觀觀所自立說。", "textTrad": "呂惠卿以觀身所自、觀觀所自立說。", "relationSimp": "传", "textSimp": "吕惠卿以观身所自、观观所自立说。" }, { "noteId": "c074", "relation": "解", "relationTrad": "解", "text": "蘇轍以天下不可以身觀、亦以身知立說。", "textTrad": "蘇轍以天下不可以身觀、亦以身知立說。", "relationSimp": "解", "textSimp": "苏辙以天下不可以身观、亦以身知立说。" }, { "noteId": "c075", "relation": "注", "relationTrad": "注", "text": "吳澄以物各付物、無所建抱別解。", "textTrad": "吳澄以物各付物、無所建抱別解。", "relationSimp": "注", "textSimp": "吴澄以物各付物、无所建抱别解。" }, { "noteId": "c076", "relation": "解", "relationTrad": "解", "text": "憨山以性觀身、以性融物立說。", "textTrad": "憨山以性觀身、以性融物立說。", "relationSimp": "解", "textSimp": "憨山以性观身、以性融物立说。" }, { "noteId": "c077", "relation": "本義", "relationTrad": "本義", "text": "魏源以同此身即同此德、藏天下於天下立說。", "textTrad": "魏源以同此身即同此德、藏天下於天下立說。", "relationSimp": "本义", "textSimp": "魏源以同此身即同此德、藏天下于天下立说。" }, { "noteId": "c078", "relation": "衍", "relationTrad": "衍", "text": "王夫之別釋因其無可因、使之自因。", "textTrad": "王夫之別釋因其無可因、使之自因。", "relationSimp": "衍", "textSimp": "王夫之别释因其无可因、使之自因。" } ], "nameSimp": "故以身观身，以家观家，以乡观乡，以国观国，以天下观天下", "questionSimp": "「观」是观照还是比较？所观的是修道之身与不修道之身，还是物各付物的自然？", "introSimp": "河上公以修道之身观不修道之身，以修道之家观不修道之家，乃至以修道之主观不修道之主，五者皆以有修观无修。王弼以彼皆然也，以天下百姓心观天下之道，天下之道逆顺吉凶亦皆如人之道。成玄英以尧舜升平有道、桀纣淫乱无道，以修道身观不修道身、以有道天下观无道天下，只以此格量足为龟镜。唐玄宗御注以修身之法观身、能清净者乃真，以修家之法观家、能和睦者有余，以修乡之法观乡、能顺序者乃长，以修国之法观国、能勤俭者乃丰，以天下之法观天下、能无为者乃普；御疏以观身实相本来清净、自家刑国由内及外申之。李荣以至道之源无善无恶，建德之始须知是知非，观一身则百身可知、观一国则万国斯睹。陆希声以治身治家治乡治国治天下之道反观，而知天下国家身心之然。吕惠卿以观吾身之所有何自、观吾身之所以观者何自，修之身者已足而无待于外。苏辙以天地外者其理可推，以天下观天下亦以身知之。吴澄以物各付物、不相系着，人人自得其分愿，如善建者无所建、善抱者无所抱。憨山以性观身则性真而身假，以性融物则天下化。魏源以一人之身即一家一乡一国一天下之身，同此身即同此德，藏天下于天下用此道。王夫之以流动于情状之中、因其无可因而使之自因，即所谓知之以此。诸家或主以有观无、或主以道观道、或主以性融物，大旨皆以观为反求诸己而非求诸外。" }, { "id": "he-yi-zhi-tian-xia", "name": "吾何以知天下然哉？以此", "nameTrad": "吾何以知天下然哉？以此", "question": "「此」指觀身等觀之法，還是全章善建善抱之德？知天下為何不需外求？", "questionTrad": "「此」指觀身等觀之法，還是全章善建善抱之德？知天下為何不需外求？", "intro": "河上公以老子言吾何以知天下修道者昌、背道者亡，以此五者觀而知之。王弼以此上之所云，察己以知、不求於外，即所謂不出戶以知天下。成玄英以老君假設我何以知天下成敗，只以此格量足為龜鏡。唐玄宗御注以此觀身等觀觀之則可知；御疏以此假設之辭，善以此觀身等觀而觀之，自家刑國、由內及外，故引《易》觀我生、觀其生。李榮以觀一身則百身可知、觀一國則萬國斯睹。陸希聲以此反觀之乃知，引《易》觀我生、觀民。呂惠卿以觀吾身之所自而有、觀吾觀之所自而觀，則修之身者已足而無待於外。蘇轍以言亦以身知之耳。吳澄以上文五者並言、獨舉最後之一以總結，以天下知天下則至簡至易。憨山以一真之外無餘事，故唯以此。魏源以知之不外吾身。諸家皆以「此」指上文觀身等觀，而所以能知者不在外求。", "introTrad": "河上公以老子言吾何以知天下修道者昌、背道者亡，以此五者觀而知之。王弼以此上之所云，察己以知、不求於外，即所謂不出戶以知天下。成玄英以老君假設我何以知天下成敗，只以此格量足為龜鏡。唐玄宗御注以此觀身等觀觀之則可知；御疏以此假設之辭，善以此觀身等觀而觀之，自家刑國、由內及外，故引《易》觀我生、觀其生。李榮以觀一身則百身可知、觀一國則萬國斯睹。陸希聲以此反觀之乃知，引《易》觀我生、觀民。呂惠卿以觀吾身之所自而有、觀吾觀之所自而觀，則修之身者已足而無待於外。蘇轍以言亦以身知之耳。吳澄以上文五者並言、獨舉最後之一以總結，以天下知天下則至簡至易。憨山以一真之外無餘事，故唯以此。魏源以知之不外吾身。諸家皆以「此」指上文觀身等觀，而所以能知者不在外求。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "以此五者觀而知修道者昌、背道者亡。", "thesisTrad": "以此五者觀而知修道者昌、背道者亡。", "noteIds": [ "c079" ], "workTypeSimp": "注", "thesisSimp": "以此五者观而知修道者昌、背道者亡。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "此上之所云，察己以知、不求於外，即不出戶以知天下。", "thesisTrad": "此上之所云，察己以知、不求於外，即不出戶以知天下。", "noteIds": [ "c080" ], "workTypeSimp": "注", "thesisSimp": "此上之所云，察己以知、不求于外，即不出户以知天下。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "老君假設我何以知天下成敗，只以此格量足為龜鏡。", "thesisTrad": "老君假設我何以知天下成敗，只以此格量足為龜鏡。", "noteIds": [ "c060" ], "workTypeSimp": "疏", "thesisSimp": "老君假设我何以知天下成败，只以此格量足为龟镜。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "以此觀身等觀觀之則可知；自家刑國、由內及外，引《易》觀我生、觀其生。", "thesisTrad": "以此觀身等觀觀之則可知；自家刑國、由內及外，引《易》觀我生、觀其生。", "noteIds": [ "c081", "c082" ], "workTypeSimp": "御注", "thesisSimp": "以此观身等观观之则可知；自家刑国、由内及外，引《易》观我生、观其生。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "觀一身則百身可知、觀一國則萬國斯睹。", "thesisTrad": "觀一身則百身可知、觀一國則萬國斯睹。", "noteIds": [ "c083" ], "workTypeSimp": "注", "thesisSimp": "观一身则百身可知、观一国则万国斯睹。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "以此反觀之乃知，引《易》觀我生、觀民。", "thesisTrad": "以此反觀之乃知，引《易》觀我生、觀民。", "noteIds": [ "c072" ], "workTypeSimp": "传", "thesisSimp": "以此反观之乃知，引《易》观我生、观民。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "觀身所自、觀觀所自，則修之身者已足而無待於外。", "thesisTrad": "觀身所自、觀觀所自，則修之身者已足而無待於外。", "noteIds": [ "c073" ], "workTypeSimp": "传", "thesisSimp": "观身所自、观观所自，则修之身者已足而无待于外。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "言亦以身知之耳。", "thesisTrad": "言亦以身知之耳。", "noteIds": [ "c074" ], "workTypeSimp": "解", "thesisSimp": "言亦以身知之耳。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "上文五者並言、獨舉最後之一以總結，以天下知天下則至簡至易。", "thesisTrad": "上文五者並言、獨舉最後之一以總結，以天下知天下則至簡至易。", "noteIds": [ "c084" ], "workTypeSimp": "注", "thesisSimp": "上文五者并言、独举最后之一以总结，以天下知天下则至简至易。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "一真之外無餘事，故唯以此。", "thesisTrad": "一真之外無餘事，故唯以此。", "noteIds": [ "c076" ], "workTypeSimp": "解", "thesisSimp": "一真之外无余事，故唯以此。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "知之不外吾身。", "thesisTrad": "知之不外吾身。", "noteIds": [ "c077" ], "workTypeSimp": "本义", "thesisSimp": "知之不外吾身。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "因其無可因、使之自因，即所謂知之以此。", "thesisTrad": "因其無可因、使之自因，即所謂知之以此。", "noteIds": [ "c078" ], "workTypeSimp": "衍", "thesisSimp": "因其无可因、使之自因，即所谓知之以此。" } }, "chain": [ { "noteId": "c079", "relation": "立論", "relationTrad": "立論", "text": "河上公以此五者觀而知修道者昌、背道者亡立說。", "textTrad": "河上公以此五者觀而知修道者昌、背道者亡立說。", "relationSimp": "立论", "textSimp": "河上公以此五者观而知修道者昌、背道者亡立说。" }, { "noteId": "c080", "relation": "注", "relationTrad": "注", "text": "王弼以察己求知、不求於外申之。", "textTrad": "王弼以察己求知、不求於外申之。", "relationSimp": "注", "textSimp": "王弼以察己求知、不求于外申之。" }, { "noteId": "c060", "relation": "疏", "relationTrad": "疏", "text": "成玄英以此格量足為龜鏡分疏。", "textTrad": "成玄英以此格量足為龜鏡分疏。", "relationSimp": "疏", "textSimp": "成玄英以此格量足为龟镜分疏。" }, { "noteId": "c081", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗御注以此觀身等觀觀之則可知立說。", "textTrad": "唐玄宗御注以此觀身等觀觀之則可知立說。", "relationSimp": "御注", "textSimp": "唐玄宗御注以此观身等观观之则可知立说。" }, { "noteId": "c082", "relation": "御疏", "relationTrad": "御疏", "text": "唐玄宗御疏以自家刑國、由內及外申之。", "textTrad": "唐玄宗御疏以自家刑國、由內及外申之。", "relationSimp": "御疏", "textSimp": "唐玄宗御疏以自家刑国、由内及外申之。" }, { "noteId": "c083", "relation": "注", "relationTrad": "注", "text": "李榮以觀一身則百身可知轉進。", "textTrad": "李榮以觀一身則百身可知轉進。", "relationSimp": "注", "textSimp": "李荣以观一身则百身可知转进。" }, { "noteId": "c072", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以此反觀之乃知立說。", "textTrad": "陸希聲以此反觀之乃知立說。", "relationSimp": "传", "textSimp": "陆希声以此反观之乃知立说。" }, { "noteId": "c073", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以修之身者已足而無待於外立說。", "textTrad": "呂惠卿以修之身者已足而無待於外立說。", "relationSimp": "传", "textSimp": "吕惠卿以修之身者已足而无待于外立说。" }, { "noteId": "c074", "relation": "解", "relationTrad": "解", "text": "蘇轍以言亦以身知之耳立說。", "textTrad": "蘇轍以言亦以身知之耳立說。", "relationSimp": "解", "textSimp": "苏辙以言亦以身知之耳立说。" }, { "noteId": "c084", "relation": "注", "relationTrad": "注", "text": "吳澄以五者並言、獨舉最後以總結別解。", "textTrad": "吳澄以五者並言、獨舉最後以總結別解。", "relationSimp": "注", "textSimp": "吴澄以五者并言、独举最后以总结别解。" }, { "noteId": "c076", "relation": "解", "relationTrad": "解", "text": "憨山以一真之外無餘事立說。", "textTrad": "憨山以一真之外無餘事立說。", "relationSimp": "解", "textSimp": "憨山以一真之外无余事立说。" }, { "noteId": "c077", "relation": "本義", "relationTrad": "本義", "text": "魏源以知之不外吾身總束。", "textTrad": "魏源以知之不外吾身總束。", "relationSimp": "本义", "textSimp": "魏源以知之不外吾身总束。" } ], "nameSimp": "吾何以知天下然哉？以此", "questionSimp": "「此」指观身等观之法，还是全章善建善抱之德？知天下为何不需外求？", "introSimp": "河上公以老子言吾何以知天下修道者昌、背道者亡，以此五者观而知之。王弼以此上之所云，察己以知、不求于外，即所谓不出户以知天下。成玄英以老君假设我何以知天下成败，只以此格量足为龟镜。唐玄宗御注以此观身等观观之则可知；御疏以此假设之辞，善以此观身等观而观之，自家刑国、由内及外，故引《易》观我生、观其生。李荣以观一身则百身可知、观一国则万国斯睹。陆希声以此反观之乃知，引《易》观我生、观民。吕惠卿以观吾身之所自而有、观吾观之所自而观，则修之身者已足而无待于外。苏辙以言亦以身知之耳。吴澄以上文五者并言、独举最后之一以总结，以天下知天下则至简至易。憨山以一真之外无余事，故唯以此。魏源以知之不外吾身。诸家皆以「此」指上文观身等观，而所以能知者不在外求。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.918Z", "keyPrefix": "laozi-54", "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-54", "slug": "54", "order": 54, "title": "第五十四章", "titleSimp": "第五十四章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "全章十句：首二句言善建不拔、善抱者不脫；第三句言子孫以祭祀不輟；第四至八句言修之於身、家、鄉、國、天下而其德乃真、餘、長、豐、普；第九句言以身觀身、以家觀家乃至以天下觀天下；末句言吾何以知天下然哉、以此。河上公以善以道立身立國者不可得引而拔、善以道抱精神者不可脫，子孫修道則世世祭祀不絶；修道於身則愛氣養神、益壽延年而為真人，於家則父慈子孝而有餘慶，於鄉則尊敬長老、愛養幼少而德無不覆，於國則君信臣忠而德豐厚，於天下則不言而化而德普博；以修道之身觀不修道之身，以此五者觀而知修道者昌、背道者亡。王弼以固其根而後營其末故不拔，不貪於多、齊其所能故不脫，子孫傳此道以祭祀則不輟；修之身則真、修之家則有餘，修之不廢而所施轉大；以身及人，以天下百姓心觀天下之道，察己以知、不求於外。成玄英以建立道心、定志心願、堅固至真道場為善建，抱持真行、一得永得為善抱，傳燈不絶為祭祀不輟；修營一身而道德真實，修身獨善、修家兼濟而功行漸博；以修道身觀不修道身，以有道天下觀無道天下，只以此格量足為龜鏡。唐玄宗御注以善能以道建國立本者不可傾拔，以道德抱百姓者不可脫離，善建抱之君功施於後而郊宗之祀不輟；御疏以因百姓之不為、任兆人之自化為善建，以動而悅隨為善抱，以少修少證、多學多得釋五修，以觀身實相本來清淨釋以身觀身，以自家刑國、由內及外釋知天下。李榮以立行至道之境則根深不拔、樹功玄德之鄉則蒂固不脫，為國則百代宗廟常安、為家則萬葉蒸嘗不絶；死生無變曰真、慶及後昆曰餘、邇安遠至曰長、物皆自足曰豐、惠無不周曰普；觀一身則百身可知、觀一國則萬國斯睹。陸希聲以善建者以道鎮國本、善抱者以德懷民心，子孫享祚長久而祭祀無輟；修道於身家鄉國天下而德用淳真、德行有餘、德教久長、德化豐大、德施周普；以治身治家治鄉治國治天下之道反觀，而知天下國家身心之然。呂惠卿以建之以常無有則善建不拔、抱神以靜則善抱不脫，所建所抱如此則其傳無窮而子孫祭祀不輟；修德之本真在吾身，推之而家鄉國天下乃餘、長、豐、普；以身觀身、以家觀家乃至以天下觀天下，藏天下於天下用是道。蘇轍以聖人知性之真、審物之妄、捐物而修身，實無所立而其建有不可拔、實無所執而其抱有不可脫，故子孫猶以祭祀不輟；身既修則推其餘以及外，雖治天下可也；天地外者其理可推，以天下觀天下亦以身知之。吳澄以善建者以不建為建、善抱者以不抱為抱，善於保國延祚者無心留天命而天命自留；修德於身乃全吾常道之真，家鄉邦天下自近及遠而各修其德；邦諸本作國，蓋漢避高祖諱改，唐初舊本尚作邦；以天下知天下則至簡至易。憨山以聖人功德無窮、澤及子孫皆以真修為本，智力機術所建所守皆可拔奪，聖人復性之真則天下人心感服而不可拔奪，故祭祀綿遠；修之身而其德真，推之家鄉國天下而餘、長、豐、普；以性觀身則性真而身假，以性融物則天下化。魏源以建於外者外物得而拔、抱於外者外物得而脫，聖人建德抱一、建之於心、抱之於內，足於內而無所假於外；推之家國天下不過此德之餘；一人之身即一家一鄉一國一天下之身，同此身即同此德，藏天下於天下用此道。王夫之以己與天下國家立則分而為朋，彼朋建則此朋拔、彼朋抱則此朋脫，有道者因事形情狀而觀之則可以無爭；流動於情狀之中、因其無可因而使之自因，即所謂知之以此。嚴遵《指歸》此章《玄德纂疏》卷十五無輯文，故不列。", "summarySimp": "全章十句：首二句言善建不拔、善抱者不脱；第三句言子孙以祭祀不辍；第四至八句言修之于身、家、乡、国、天下而其德乃真、余、长、丰、普；第九句言以身观身、以家观家乃至以天下观天下；末句言吾何以知天下然哉、以此。河上公以善以道立身立国者不可得引而拔、善以道抱精神者不可脱，子孙修道则世世祭祀不绝；修道于身则爱气养神、益寿延年而为真人，于家则父慈子孝而有余庆，于乡则尊敬长老、爱养幼少而德无不覆，于国则君信臣忠而德丰厚，于天下则不言而化而德普博；以修道之身观不修道之身，以此五者观而知修道者昌、背道者亡。王弼以固其根而后营其末故不拔，不贪于多、齐其所能故不脱，子孙传此道以祭祀则不辍；修之身则真、修之家则有余，修之不废而所施转大；以身及人，以天下百姓心观天下之道，察己以知、不求于外。成玄英以建立道心、定志心愿、坚固至真道场为善建，抱持真行、一得永得为善抱，传灯不绝为祭祀不辍；修营一身而道德真实，修身独善、修家兼济而功行渐博；以修道身观不修道身，以有道天下观无道天下，只以此格量足为龟镜。唐玄宗御注以善能以道建国立本者不可倾拔，以道德抱百姓者不可脱离，善建抱之君功施于后而郊宗之祀不辍；御疏以因百姓之不为、任兆人之自化为善建，以动而悦随为善抱，以少修少证、多学多得释五修，以观身实相本来清净释以身观身，以自家刑国、由内及外释知天下。李荣以立行至道之境则根深不拔、树功玄德之乡则蒂固不脱，为国则百代宗庙常安、为家则万叶蒸尝不绝；死生无变曰真、庆及后昆曰余、迩安远至曰长、物皆自足曰丰、惠无不周曰普；观一身则百身可知、观一国则万国斯睹。陆希声以善建者以道镇国本、善抱者以德怀民心，子孙享祚长久而祭祀无辍；修道于身家乡国天下而德用淳真、德行有余、德教久长、德化丰大、德施周普；以治身治家治乡治国治天下之道反观，而知天下国家身心之然。吕惠卿以建之以常无有则善建不拔、抱神以静则善抱不脱，所建所抱如此则其传无穷而子孙祭祀不辍；修德之本真在吾身，推之而家乡国天下乃余、长、丰、普；以身观身、以家观家乃至以天下观天下，藏天下于天下用是道。苏辙以圣人知性之真、审物之妄、捐物而修身，实无所立而其建有不可拔、实无所执而其抱有不可脱，故子孙犹以祭祀不辍；身既修则推其余以及外，虽治天下可也；天地外者其理可推，以天下观天下亦以身知之。吴澄以善建者以不建为建、善抱者以不抱为抱，善于保国延祚者无心留天命而天命自留；修德于身乃全吾常道之真，家乡邦天下自近及远而各修其德；邦诸本作国，盖汉避高祖讳改，唐初旧本尚作邦；以天下知天下则至简至易。憨山以圣人功德无穷、泽及子孙皆以真修为本，智力机术所建所守皆可拔夺，圣人复性之真则天下人心感服而不可拔夺，故祭祀绵远；修之身而其德真，推之家乡国天下而余、长、丰、普；以性观身则性真而身假，以性融物则天下化。魏源以建于外者外物得而拔、抱于外者外物得而脱，圣人建德抱一、建之于心、抱之于内，足于内而无所假于外；推之家国天下不过此德之余；一人之身即一家一乡一国一天下之身，同此身即同此德，藏天下于天下用此道。王夫之以己与天下国家立则分而为朋，彼朋建则此朋拔、彼朋抱则此朋脱，有道者因事形情状而观之则可以无争；流动于情状之中、因其无可因而使之自因，即所谓知之以此。严遵《指归》此章《玄德纂疏》卷十五无辑文，故不列。", 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