{ "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-59", "no": 59, "part": "德經", "partSimp": "德经", "title": "第五十九章", "titleSimp": "第五十九章", "intro": "《老子》第五十九章，河上公題「守道第五十九」；《玄德纂疏》、呂惠卿、蘇轍題「治人事天章第五十九」，王弼本無章題；吳澄此章為其第五十章，魏源此章為其第五十一章，王夫之標「五十九章」。王弼道藏本正文九句：治人事天，莫若嗇；夫唯嗇，是謂早服；早服謂之重積德；重積德則無不克；無不克則莫知其極；莫知其極，可以有國；有國之母，可以長久；是謂深根固柢，長生久視之道。全章以「嗇」為宗：治人、事天皆莫如愛惜儉嗇，唯嗇則早服天道，早服則重積其德，德積既厚則無所不克，無所不克則莫知其極，莫知其極則可以有國，有國而得其母則可長久，是即深根固柢、長生久視之道。河上公以嗇為愛，治國當愛惜民財、治身當愛惜精氣；早服為先得天道，重積德為積德於己；克為勝，極為窮極，國身同體、母即是道，末以氣為根、精為蒂分釋深根固蒂。王弼以莫若猶莫過，嗇取農夫治田去其殊類、歸於齊一、全其自然為喻；早服為常，重積德為不欲銳速而能使早服其常；莫知其極以道無窮為說，可以有國以有窮蒞國則非能有國，有國之母為國之所以安，末以圖根營末、得其終釋之。成玄英分章為四：攝化蒼生莫先用道、雖復用道必須積行累功、積行累功可為化主、深根寧極久視長存；以無為之法為莫若，以制諸魔試、遠鄉歸伏釋早服，以內制魔試、外伏遐藩釋重積德。唐玄宗御注御疏以嗇為愛費，謂愛費即儉德，儉則足用可以聚人、粢盛豐備而天享明德；御注以財聚人、襁負而至釋早服，御疏以普天仰化、率土歸仁申之；有國以德化無遠不及、萬人所歸為說，有國之母以茂養百姓為義；末舉根蒂之喻，謂埋根於道、固蒂於德，命延為長生、恆照為久視。嚴遵《指歸》此章原卷已闕，《玄德纂疏》卷十六存輯文一則，以儉為理、天下玄同、豈知其極為說。李榮以道用為法式，早服為物先以歸，重積德為道輕德薄則人不歸依、重積深厚則物自賓伏；克為德重仁深無不克勝，極以四夷賓伏、國界無邊、與道玄同為說；有國之母以國由道生、道為國母為說，末以根枯則拔、蒂朽則落喻理國修身。陸希聲以嗇為儉約之至，嗇於事則素、約於理則質，質以事天則天降休祐、素以治民則民躋富壽；早復為斲雕成樸、化澆為淳，重積常德則可以有為故無所不克、可以無為故莫知終極；有國者以嗇為本，故嗇為有國之母；末以根深不可拔、柢固不可掘、視久而不昏懵為說。呂惠卿以不以人之所以為人者治人、不以天之所以為天者事天為說，引《莊子》純素之道、唯神是守；嗇其精神而不用則早復，嗇而早復則德日益以充；至德者水火寒暑禽獸不能害，故無不克；不物而能物物，故莫知其極而可以有國；既得其母以知其子、復守其母則歿身不殆，末以精神為生之根、嗇藏則根深，視為生之蒂、衛保則蒂固。蘇轍以方割、廉劌、直肆、光耀反顯嗇者有而不用之義，唯誠有而能嗇則物服之早；歛藏其用至於沒身不試則德重積，德積既厚則剛強無不能克而物莫測其量，如此可以有國；末引孟子盡心養性以事天，分治人、事天為二。吳澄以人所成之形、天所受之氣為說，嗇即所入不輕出、所用不多耗、留形惜氣之要術；以復為反還其初、重為多、積為畜聚於內，以有國喻人之身，氣無終窮則能保有其身；末以氣為身形之母，根深不拔、蒂固不脫喻長生久視。憨山以此為離欲復性、外王內聖之道，嗇即有而不用，人指物欲、天指性德；以嗇治人、以嗇事天，復性工夫莫速於此故曰早復；克即克己之克，德厚則物欲消融而所過者化；極猶涯量，內聖之德既全則可以托於天下；末謂結句蓋古語，老子引證以結其意。魏源此章為其第五十一章，無自己疏解，校記出「治民」「莫如」「蚤服」「迭句」「固柢」諸異文，並引朱熹、姚鼐、李嘉謨、呂惠卿、蘇轍說；源案以蘇轍分「可以有國」以上為治人、「深根固柢」為事天為較愜，而斥蘇氏釋早服以服人為言、吳氏釋有國喻身為偏義。王夫之標「五十九章」，以人情無盡、天數無極，取治之事之則不及情者多、無可極者遠；守之圜中則鮮所治、鮮所事，不德之德天人無所邀望亦無所怨恫；末以牡觸有窮、牝受無止喻重積德者有國與長久兩難並者而並之於此。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、嚴遵《指歸》輯文、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯。俞樾《諸子平議》此章未列。", "introSimp": "《老子》第五十九章，河上公题「守道第五十九」；《玄德纂疏》、吕惠卿、苏辙题「治人事天章第五十九」，王弼本无章题；吴澄此章为其第五十章，魏源此章为其第五十一章，王夫之标「五十九章」。王弼道藏本正文九句：治人事天，莫若啬；夫唯啬，是谓早服；早服谓之重积德；重积德则无不克；无不克则莫知其极；莫知其极，可以有国；有国之母，可以长久；是谓深根固柢，长生久视之道。全章以「啬」为宗：治人、事天皆莫如爱惜俭啬，唯啬则早服天道，早服则重积其德，德积既厚则无所不克，无所不克则莫知其极，莫知其极则可以有国，有国而得其母则可长久，是即深根固柢、长生久视之道。河上公以啬为爱，治国当爱惜民财、治身当爱惜精气；早服为先得天道，重积德为积德于己；克为胜，极为穷极，国身同体、母即是道，末以气为根、精为蒂分释深根固蒂。王弼以莫若犹莫过，啬取农夫治田去其殊类、归于齐一、全其自然为喻；早服为常，重积德为不欲锐速而能使早服其常；莫知其极以道无穷为说，可以有国以有穷莅国则非能有国，有国之母为国之所以安，末以图根营末、得其终释之。成玄英分章为四：摄化苍生莫先用道、虽复用道必须积行累功、积行累功可为化主、深根宁极久视长存；以无为之法为莫若，以制诸魔试、远乡归伏释早服，以内制魔试、外伏遐藩释重积德。唐玄宗御注御疏以啬为爱费，谓爱费即俭德，俭则足用可以聚人、粢盛丰备而天享明德；御注以财聚人、襁负而至释早服，御疏以普天仰化、率土归仁申之；有国以德化无远不及、万人所归为说，有国之母以茂养百姓为义；末举根蒂之喻，谓埋根于道、固蒂于德，命延为长生、恒照为久视。严遵《指归》此章原卷已阙，《玄德纂疏》卷十六存辑文一则，以俭为理、天下玄同、岂知其极为说。李荣以道用为法式，早服为物先以归，重积德为道轻德薄则人不归依、重积深厚则物自宾伏；克为德重仁深无不克胜，极以四夷宾伏、国界无边、与道玄同为说；有国之母以国由道生、道为国母为说，末以根枯则拔、蒂朽则落喻理国修身。陆希声以啬为俭约之至，啬于事则素、约于理则质，质以事天则天降休祐、素以治民则民跻富寿；早复为斲雕成朴、化浇为淳，重积常德则可以有为故无所不克、可以无为故莫知终极；有国者以啬为本，故啬为有国之母；末以根深不可拔、柢固不可掘、视久而不昏懵为说。吕惠卿以不以人之所以为人者治人、不以天之所以为天者事天为说，引《庄子》纯素之道、唯神是守；啬其精神而不用则早复，啬而早复则德日益以充；至德者水火寒暑禽兽不能害，故无不克；不物而能物物，故莫知其极而可以有国；既得其母以知其子、复守其母则殁身不殆，末以精神为生之根、啬藏则根深，视为生之蒂、卫保则蒂固。苏辙以方割、廉刿、直肆、光耀反显啬者有而不用之义，唯诚有而能啬则物服之早；歛藏其用至于没身不试则德重积，德积既厚则刚强无不能克而物莫测其量，如此可以有国；末引孟子尽心养性以事天，分治人、事天为二。吴澄以人所成之形、天所受之气为说，啬即所入不轻出、所用不多耗、留形惜气之要术；以复为反还其初、重为多、积为畜聚于内，以有国喻人之身，气无终穷则能保有其身；末以气为身形之母，根深不拔、蒂固不脱喻长生久视。憨山以此为离欲复性、外王内圣之道，啬即有而不用，人指物欲、天指性德；以啬治人、以啬事天，复性工夫莫速于此故曰早复；克即克己之克，德厚则物欲消融而所过者化；极犹涯量，内圣之德既全则可以托于天下；末谓结句盖古语，老子引证以结其意。魏源此章为其第五十一章，无自己疏解，校记出「治民」「莫如」「蚤服」「迭句」「固柢」诸异文，并引朱熹、姚鼐、李嘉谟、吕惠卿、苏辙说；源案以苏辙分「可以有国」以上为治人、「深根固柢」为事天为较惬，而斥苏氏释早服以服人为言、吴氏释有国喻身为偏义。王夫之标「五十九章」，以人情无尽、天数无极，取治之事之则不及情者多、无可极者远；守之圜中则鲜所治、鲜所事，不德之德天人无所邀望亦无所怨恫；末以牡触有穷、牝受无止喻重积德者有国与长久两难并者而并之于此。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、严遵《指归》辑文、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译。俞樾《诸子平议》此章未列。", "guide": "點擊任一句可展開句注；點擊字詞可看本句訓釋；按「諸家並觀」可將同一句的舊注並列對讀，本章十三家舊注。河上公、成玄英、唐玄宗、李榮逐句或分段分疏；王弼六注、陸希聲一段、呂惠卿三段、蘇轍四條、吳澄三段、憨山一段（本站分六條）、魏源八條、王夫之三段。嚴遵《指歸》此章存《玄德纂疏》卷十六輯文一則，僅及「莫知其極」句；俞樾《諸子平議》此章未列。河上公題「守道」；《玄德纂疏》、呂惠卿、蘇轍題「治人事天章」；吳澄此章為其第五十章，魏源此章為其第五十一章，王夫之標「五十九章」。王弼本正文作「莫若嗇」「早服」「深根固柢」；陸希聲、呂惠卿、吳澄作「早復」，魏源從《韓非子》作「蚤服」；河上公、陸希聲、呂惠卿、吳澄作「固蔕」，蘇轍、憨山作「固蒂」，魏源從《韓非子》作「深其根，固其柢」；陸希聲作「治民事天」，呂惠卿、吳澄作「莫如嗇」。", "guideSimp": "点击任一句可展开句注；点击字词可看本句训释；按「诸家并观」可将同一句的旧注并列对读，本章十三家旧注。河上公、成玄英、唐玄宗、李荣逐句或分段分疏；王弼六注、陆希声一段、吕惠卿三段、苏辙四条、吴澄三段、憨山一段（本站分六条）、魏源八条、王夫之三段。严遵《指归》此章存《玄德纂疏》卷十六辑文一则，仅及「莫知其极」句；俞樾《诸子平议》此章未列。河上公题「守道」；《玄德纂疏》、吕惠卿、苏辙题「治人事天章」；吴澄此章为其第五十章，魏源此章为其第五十一章，王夫之标「五十九章」。王弼本正文作「莫若啬」「早服」「深根固柢」；陆希声、吕惠卿、吴澄作「早复」，魏源从《韩非子》作「蚤服」；河上公、陆希声、吕惠卿、吴澄作「固蔕」，苏辙、憨山作「固蒂」，魏源从《韩非子》作「深其根，固其柢」；陆希声作「治民事天」，吕惠卿、吴澄作「莫如啬」。", "slug": "59", "order": 59, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第五十九章〈治人事天章〉全章九句：首句言治人事天莫若嗇；第二句言夫唯嗇是謂早服；第三句言早服謂之重積德；第四句言重積德則無不克；第五句言無不克則莫知其極；第六句言莫知其極可以有國；第七句言有國之母可以長久；第八、九句言是謂深根固柢、長生久視之道。河上公以嗇為愛，治國愛民財、治身愛精氣，早服為先得天道，重積德為積德於己，克為勝、極為窮極，國身同體、母即是道，末以氣為根、精為蒂分釋深根固蒂；王弼以莫若猶莫過，嗇取農夫治田去其殊類、歸於齊一、全其自然為喻，早服為常，重積德為不欲銳速，莫知其極以道無窮為說，可以有國以有窮蒞國為戒，有國之母為國之所以安，末以圖根營末得其終釋之；成玄英分章為四：攝化蒼生莫先用道、雖復用道必須積行累功、積行累功可為化主、深根寧極久視長存，以無為之法釋莫若，以制諸魔試、遠鄉歸伏釋早服；唐玄宗御注御疏以嗇為愛費、愛費即儉德，儉則足用可以聚人、粢盛豐備而天享明德，御注以財聚人、襁負而至釋早服，有國以德化無遠不及、萬人所歸為說，有國之母以茂養百姓為義，末以埋根於道、固蒂於德分釋根蒂；嚴遵存《指歸》輯文一則，以儉為理、天下玄同、豈知其極為說；李榮以道用為法式，早服為物先以歸，重積德為重積深厚則物自賓伏，有國之母以國由道生、道為國母為說，末以根枯則拔、蒂朽則落喻理國修身；陸希聲以嗇為儉約之至，早復為斲雕成樸、化澆為淳，重積常德則有為無為兩得，嗇為有國之母，根深不可拔、柢固不可掘；呂惠卿以順人之所以為人者治人、順天之所以為天者事天，嗇其精神而不用則早復，至德者物莫能害故無不克，不物而能物物故可以有國，精神為生之根、視為生之蒂；蘇轍以方割、廉劌、直肆、光耀反顯嗇者有而不用，誠有能嗇則物服之早，德積既厚則剛強無不能克，末引孟子盡心養性以事天，分治人、事天為二；吳澄以人所成之形、天所受之氣為說，嗇為留形惜氣之要術，復為反還其初、重為多、積為畜聚於內，以有國喻人之身，末以氣為身形之母、根深蒂固喻長生久視；憨山以此為離欲復性、外王內聖之道，嗇即有而不用，人指物欲、天指性德，克即克己之克，極猶涯量，末謂結句蓋古語；魏源此章為其第五十一章，正文從《韓非子》作「蚤服」「深根固柢」，校記出「治民」「莫如」「蚤服」「迭句」「固柢」諸異文，並引朱熹、姚鼐、李嘉謨、呂惠卿、蘇轍說，源案以蘇轍分治人、事天為較愜而斥蘇、吳二說為偏義；王夫之標「五十九章」，以人情無盡、天數無極，守之圜中則鮮所治、鮮所事，牡觸有窮而牝受無止。河上公十一注、王弼六注、成玄英九注、唐玄宗御注御疏十六注、嚴遵一輯文、李榮八注、陸希聲一段、呂惠卿三段、蘇轍四注、吳澄三段、憨山一段（本站分六條）、魏源八條、王夫之三段；俞樾此章未列，故十三家。河上公題「守道第五十九」，《玄德纂疏》、呂惠卿、蘇轍題「治人事天章第五十九」，王弼本無章題；吳澄此章為其第五十章，魏源此章為其第五十一章，王夫之標「五十九章」。王弼本作「莫若嗇」「早服」「深根固柢」，陸希聲作「治民事天」「早復」「深根固蔕」，呂惠卿、吳澄作「莫如嗇」，魏源從《韓非子》作「蚤服」，並見校記。", "summarySimp": "第五十九章〈治人事天章〉全章九句：首句言治人事天莫若啬；第二句言夫唯啬是谓早服；第三句言早服谓之重积德；第四句言重积德则无不克；第五句言无不克则莫知其极；第六句言莫知其极可以有国；第七句言有国之母可以长久；第八、九句言是谓深根固柢、长生久视之道。河上公以啬为爱，治国爱民财、治身爱精气，早服为先得天道，重积德为积德于己，克为胜、极为穷极，国身同体、母即是道，末以气为根、精为蒂分释深根固蒂；王弼以莫若犹莫过，啬取农夫治田去其殊类、归于齐一、全其自然为喻，早服为常，重积德为不欲锐速，莫知其极以道无穷为说，可以有国以有穷莅国为戒，有国之母为国之所以安，末以图根营末得其终释之；成玄英分章为四：摄化苍生莫先用道、虽复用道必须积行累功、积行累功可为化主、深根宁极久视长存，以无为之法释莫若，以制诸魔试、远乡归伏释早服；唐玄宗御注御疏以啬为爱费、爱费即俭德，俭则足用可以聚人、粢盛丰备而天享明德，御注以财聚人、襁负而至释早服，有国以德化无远不及、万人所归为说，有国之母以茂养百姓为义，末以埋根于道、固蒂于德分释根蒂；严遵存《指归》辑文一则，以俭为理、天下玄同、岂知其极为说；李荣以道用为法式，早服为物先以归，重积德为重积深厚则物自宾伏，有国之母以国由道生、道为国母为说，末以根枯则拔、蒂朽则落喻理国修身；陆希声以啬为俭约之至，早复为斲雕成朴、化浇为淳，重积常德则有为无为两得，啬为有国之母，根深不可拔、柢固不可掘；吕惠卿以顺人之所以为人者治人、顺天之所以为天者事天，啬其精神而不用则早复，至德者物莫能害故无不克，不物而能物物故可以有国，精神为生之根、视为生之蒂；苏辙以方割、廉刿、直肆、光耀反显啬者有而不用，诚有能啬则物服之早，德积既厚则刚强无不能克，末引孟子尽心养性以事天，分治人、事天为二；吴澄以人所成之形、天所受之气为说，啬为留形惜气之要术，复为反还其初、重为多、积为畜聚于内，以有国喻人之身，末以气为身形之母、根深蒂固喻长生久视；憨山以此为离欲复性、外王内圣之道，啬即有而不用，人指物欲、天指性德，克即克己之克，极犹涯量，末谓结句盖古语；魏源此章为其第五十一章，正文从《韩非子》作「蚤服」「深根固柢」，校记出「治民」「莫如」「蚤服」「迭句」「固柢」诸异文，并引朱熹、姚鼐、李嘉谟、吕惠卿、苏辙说，源案以苏辙分治人、事天为较惬而斥苏、吴二说为偏义；王夫之标「五十九章」，以人情无尽、天数无极，守之圜中则鲜所治、鲜所事，牡触有穷而牝受无止。河上公十一注、王弼六注、成玄英九注、唐玄宗御注御疏十六注、严遵一辑文、李荣八注、陆希声一段、吕惠卿三段、苏辙四注、吴澄三段、憨山一段（本站分六条）、魏源八条、王夫之三段；俞樾此章未列，故十三家。河上公题「守道第五十九」，《玄德纂疏》、吕惠卿、苏辙题「治人事天章第五十九」，王弼本无章题；吴澄此章为其第五十章，魏源此章为其第五十一章，王夫之标「五十九章」。王弼本作「莫若啬」「早服」「深根固柢」，陆希声作「治民事天」「早复」「深根固蔕」，吕惠卿、吴澄作「莫如啬」，魏源从《韩非子》作「蚤服」，并见校记。", 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"王弼道藏本正文作「治人事天，莫若啬。夫唯啬，是谓早服。早服谓之重积德。重积德则无不克。无不克则莫知其极。莫知其极，可以有国。有国之母，可以长久。是谓深根固柢，长生久视之道」，本站分九句。河上公题「守道第五十九」；《玄德纂疏》、吕惠卿、苏辙题「治人事天章第五十九」；吴澄此章为其第五十章，魏源此章为其第五十一章，王夫之标「五十九章」。诸本异文：陆希声作「治民事天」；吕惠卿、吴澄作「莫如啬」，魏源校记云陆希声本作「治民」、韩非与王弼作「莫如」；陆希声、吕惠卿、吴澄作「早复」，魏源从《韩非子》作「蚤服」，其校记云诸本作「是谓」、焦竑云一本作「早复」；黄茂材「莫知其极」无迭句；王弼、魏源、王夫之作「深根固柢」，河上公、成玄英、陆希声、吕惠卿、吴澄作「深根固蔕」，苏辙、憨山作「深根固蒂」，魏源校记云《韩非子》作「深其根，固其柢」、河上「柢」作「蒂」。正文从王弼道藏本，异文见校记。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 9, "commentaries": 79, "charNotes": 13, "collations": 7 } }, "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「守道第五十九」，以嗇為愛，治國當愛惜民財、治身當愛惜精氣；早服為先得天道，重積德為積德於己；克為勝，極為知己德之窮極，有國為有社稷、為民致福，國身同體、母即是道；末以氣為根、精為蒂，深藏固守、無使泄漏分釋深根固蒂。此章據四部叢刊本，參校《玄德纂疏》卷十六所引；注十一條。", "count": 11, "nameSimp": "河上公章句", "workSimp": "老子道德经章句", "authorSimp": "河上公", "eraSimp": "汉", "yearsSimp": "传汉文帝时", "descSimp": "分章句解，兼重治身与治国；此章题「守道第五十九」，以啬为爱，治国当爱惜民财、治身当爱惜精气；早服为先得天道，重积德为积德于己；克为胜，极为知己德之穷极，有国为有社稷、为民致福，国身同体、母即是道；末以气为根、精为蒂，深藏固守、无使泄漏分释深根固蒂。此章据四部丛刊本，参校《玄德纂疏》卷十六所引；注十一条。", "shortSimp": "河上公" }, { "id": "wangbi", "name": "王弼注", "short": "王注", "author": "王弼", "work": "老子道德經注", "era": "曹魏", "years": "226–249", "color": "#8c5a2b", "desc": "以崇本息末、無為為宗；此章注六條，以莫若猶莫過，嗇取農夫治田去其殊類、歸於齊一、全其自然為喻；早服為常，重積德為不欲銳速而能使早服其常；莫知其極以道無窮為說，可以有國以有窮蒞國則非能有國；有國之母為國之所以安，末以圖根營末、得其終釋之。此章注據《道藏》本王弼《老子注》卷四，參校魏源《老子本義》所引。", "count": 6, "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、无为为宗；此章注六条，以莫若犹莫过，啬取农夫治田去其殊类、归于齐一、全其自然为喻；早服为常，重积德为不欲锐速而能使早服其常；莫知其极以道无穷为说，可以有国以有穷莅国则非能有国；有国之母为国之所以安，末以图根营末、得其终释之。此章注据《道藏》本王弼《老子注》卷四，参校魏源《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》卷十六存義疏，分章為四：攝化蒼生莫先用道、雖復用道必須積行累功、積行累功可為化主、深根寧極久視長存；以無為之法為莫若，以自利利他、制諸魔試、遠鄉歸伏釋早服，以內制魔試、外伏遐藩釋重積德；克兼勝、得二義，極以能所相應、理無不契為說，有國為蒞民為王侯化主，有國之母為慈育蒼生、功成不處；末以根本、蒂迹分釋。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》卷十六存义疏，分章为四：摄化苍生莫先用道、虽复用道必须积行累功、积行累功可为化主、深根宁极久视长存；以无为之法为莫若，以自利利他、制诸魔试、远乡归伏释早服，以内制魔试、外伏遐藩释重积德；克兼胜、得二义，极以能所相应、理无不契为说，有国为莅民为王侯化主，有国之母为慈育苍生、功成不处；末以根本、蒂迹分释。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；此章御注八條、御疏八條，分列；以嗇為愛費，愛費即儉德，儉則足用可以聚人、粢盛豐備而天享明德；御注以財聚人、襁負而至釋早服，御疏以普天仰化、率土歸仁申之；克為能，極為莫知窮極，有國以德化無遠不及、萬人所歸為說，有國之母以茂養百姓為義；末舉根蒂之喻，謂埋根於道、固蒂於德，命延為長生、恆照為久視。此章據《玄德纂疏》卷十六所引。", "count": 16, "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；此章御注八条、御疏八条，分列；以啬为爱费，爱费即俭德，俭则足用可以聚人、粢盛丰备而天享明德；御注以财聚人、襁负而至释早服，御疏以普天仰化、率土归仁申之；克为能，极为莫知穷极，有国以德化无远不及、万人所归为说，有国之母以茂养百姓为义；末举根蒂之喻，谓埋根于道、固蒂于德，命延为长生、恒照为久视。此章据《玄德纂疏》卷十六所引。", "shortSimp": "御注" }, { "id": "yanzun", "name": "嚴遵指歸", "short": "嚴指歸", "author": "嚴遵", "work": "道德真經指歸", "era": "漢", "years": "約前 83–10", "color": "#7a5c3e", "desc": "《指歸》德經原卷有缺，此章《玄德纂疏》卷十六存輯文一則，僅及「莫知其極」句，以儉為理、天下玄同、豈知其極為說。輯文一條。", "count": 1, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "《指归》德经原卷有缺，此章《玄德纂疏》卷十六存辑文一则，仅及「莫知其极」句，以俭为理、天下玄同、岂知其极为说。辑文一条。", "shortSimp": "严指归" }, { "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；此章以下理於人、上事於天莫過以道用為法式立說，早服為以道為式、物先以歸，重積德為道輕德薄則人不歸依、重積深厚則物自賓伏；克為德重仁深無不克勝，極以四夷賓伏、國界無邊、與道玄同為說；有國之母以國由道生、道為國母為說，末以根枯則拔、蒂朽則落喻理國修身。注八條。此章據《玄德纂疏》卷十六所引。", "count": 8, "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；此章以下理于人、上事于天莫过以道用为法式立说，早服为以道为式、物先以归，重积德为道轻德薄则人不归依、重积深厚则物自宾伏；克为德重仁深无不克胜，极以四夷宾伏、国界无边、与道玄同为说；有国之母以国由道生、道为国母为说，末以根枯则拔、蒂朽则落喻理国修身。注八条。此章据《玄德纂疏》卷十六所引。", "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；此章正文作「治民事天」「早復」「深根固蔕」，傳以嗇為儉約之至，嗇於事則素、約於理則質，質以事天則天降休祐、素以治民則民躋富壽；早復為斲雕成樸、化澆為淳，重積常德則可以有為故無所不克、可以無為故莫知終極；有國者以嗇為本，故嗇為有國之母；末以根深不可拔、柢固不可掘、視久而不昏懵為說。傳一段。", "count": 1, "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；此章正文作「治民事天」「早复」「深根固蔕」，传以啬为俭约之至，啬于事则素、约于理则质，质以事天则天降休祐、素以治民则民跻富寿；早复为斲雕成朴、化浇为淳，重积常德则可以有为故无所不克、可以无为故莫知终极；有国者以啬为本，故啬为有国之母；末以根深不可拔、柢固不可掘、视久而不昏懵为说。传一段。", "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；此章正文作「莫如嗇」「早復」「深根固蔕」，傳以不以人之所以為人者治人、不以天之所以為天者事天為說，引《莊子》純素之道、唯神是守；嗇其精神而不用則早復，嗇而早復則德日益以充；至德者水火寒暑禽獸不能害，故無不克；不物而能物物，故莫知其極而可以有國；既得其母以知其子、復守其母則歿身不殆；末以精神為生之根、視為生之蒂。傳三段。", "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；此章正文作「莫如啬」「早复」「深根固蔕」，传以不以人之所以为人者治人、不以天之所以为天者事天为说，引《庄子》纯素之道、唯神是守；啬其精神而不用则早复，啬而早复则德日益以充；至德者水火寒暑禽兽不能害，故无不克；不物而能物物，故莫知其极而可以有国；既得其母以知其子、复守其母则殁身不殆；末以精神为生之根、视为生之蒂。传三段。", "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；此章正文作「深根固蒂」，以方割、廉劌、直肆、光耀反顯嗇者有而不用之義，唯誠有而能嗇則物服之早；歛藏其用至於沒身不試則德重積，德積既厚則剛強無不能克而物莫測其量，如此可以有國；末引孟子盡心養性以事天，分治人、事天為二。解四條。", "count": 4, "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；此章正文作「深根固蒂」，以方割、廉刿、直肆、光耀反显啬者有而不用之义，唯诚有而能啬则物服之早；歛藏其用至于没身不试则德重积，德积既厚则刚强无不能克而物莫测其量，如此可以有国；末引孟子尽心养性以事天，分治人、事天为二。解四条。", "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；此章正文作「莫如嗇」「早復」「深根固蔕」，為其第五十章；以人所成之形、天所受之氣為說，嗇即所入不輕出、所用不多耗、留形惜氣之要術；以復為反還其初、重為多、積為畜聚於內，以有國喻人之身，氣無終窮則能保有其身；末以氣為身形之母，根深不拔、蒂固不脫喻長生久視。注三段。", "count": 3, "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；此章正文作「莫如啬」「早复」「深根固蔕」，为其第五十章；以人所成之形、天所受之气为说，啬即所入不轻出、所用不多耗、留形惜气之要术；以复为反还其初、重为多、积为畜聚于内，以有国喻人之身，气无终穷则能保有其身；末以气为身形之母，根深不拔、蒂固不脱喻长生久视。注三段。", "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；此章正文作「早復」「深根固蒂」，以此為離欲復性、外王內聖之道，嗇即有而不用，人指物欲、天指性德；以嗇治人、以嗇事天，復性工夫莫速於此故曰早復；克即克己之克，德厚則物欲消融而所過者化；極猶涯量，內聖之德既全則可以托於天下；末謂結句蓋古語，老子引證以結其意。解一段，本站分六條。", "count": 6, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "以真修、复性为本，兼重教化；此章正文作「早复」「深根固蒂」，以此为离欲复性、外王内圣之道，啬即有而不用，人指物欲、天指性德；以啬治人、以啬事天，复性工夫莫速于此故曰早复；克即克己之克，德厚则物欲消融而所过者化；极犹涯量，内圣之德既全则可以托于天下；末谓结句盖古语，老子引证以结其意。解一段，本站分六条。", "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": "以不盈務內為宗，博引諸家而斷以源案；此章為其第五十一章，正文從《韓非子》作「蚤服」「深根固柢」，無自己疏解，校記出「治民」「莫如」「蚤服」「迭句」「固柢」諸異文，並引朱熹、姚鼐、李嘉謨、呂惠卿、蘇轍說；源案以蘇轍分「可以有國」以上為治人、「深根固柢」為事天為較愜，而斥蘇氏釋早服以服人為言、吳氏釋有國喻身為偏義。校記八條。", "count": 8, "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；此章为其第五十一章，正文从《韩非子》作「蚤服」「深根固柢」，无自己疏解，校记出「治民」「莫如」「蚤服」「迭句」「固柢」诸异文，并引朱熹、姚鼐、李嘉谟、吕惠卿、苏辙说；源案以苏辙分「可以有国」以上为治人、「深根固柢」为事天为较惬，而斥苏氏释早服以服人为言、吴氏释有国喻身为偏义。校记八条。", "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「五十九章」，正文作「深根固柢」，以人情無盡、天數無極，取治之事之則不及情者多、無可極者遠；守之圜中則鮮所治、鮮所事，不德之德天人無所邀望亦無所怨恫；末以牡觸有窮、牝受無止喻重積德者有國與長久兩難並者而並之於此。衍文三段。", "count": 3, "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「五十九章」，正文作「深根固柢」，以人情无尽、天数无极，取治之事之则不及情者多、无可极者远；守之圜中则鲜所治、鲜所事，不德之德天人无所邀望亦无所怨恫；末以牡触有穷、牝受无止喻重积德者有国与长久两难并者而并之于此。衍文三段。", "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": 9, "nameSimp": "本站今译", "workSimp": "今译", "authorSimp": "LibreBook 编者", "eraSimp": "当代", "yearsSimp": "", "descSimp": "编者据旧注与上下文所作语体今译，供阅读参照。", "shortSimp": "今译" } ], "sentences": [ { "id": "s001", "paragraph": 1, "text": "治人事天，莫若嗇。", "textSimp": "治人事天，莫若啬。", "translation": "治理人民、事奉上天，没有比爱惜俭省更好的了。", "translationTrad": "治理人民、事奉上天，沒有比愛惜儉省更好的了。", "noteIds": [ "c001", "c002", "c003", "c004", "c005", "c006", "c007", "c008", "c009", "c010", "c011", "c012", "c013", "c014", "c015", "c016", "c018" ], "noteCount": 17, "charNoteIds": [ "n001", "n002", "n003", "n004" ], "key": "laozi-59:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "夫唯嗇，是謂早服。", "textSimp": "夫唯啬，是谓早服。", "translation": "正因为爱惜俭省，这就叫作及早服从天道。", "translationTrad": "正因為愛惜儉省，這就叫作及早服從天道。", "noteIds": [ "c019", "c020", "c021", "c022", "c023", "c024", "c010", "c029", "c028", "c030", "c025", "c017", "c026", "c027" ], "noteCount": 14, "charNoteIds": [ "n005" ], "key": "laozi-59:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "早服謂之重積德。", "textSimp": "早服谓之重积德。", "translation": "及早服从天道，就叫作重叠积累德行。", "translationTrad": "及早服從天道，就叫作重疊積累德行。", "noteIds": [ "c031", "c032", "c033", "c034", "c035", "c036", "c010", "c029", "c038", "c030", "c037", "c039", "c040" ], "noteCount": 13, "charNoteIds": [ "n006" ], "key": "laozi-59:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "重積德則無不克。", "textSimp": "重积德则无不克。", "translation": "重叠积累德行，就没有不能胜任的。", "translationTrad": "重疊積累德行，就沒有不能勝任的。", "noteIds": [ "c041", "c042", "c043", "c044", "c045", "c010", "c046", "c038", "c030", "c037" ], "noteCount": 10, "charNoteIds": [ "n007" ], "key": "laozi-59:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "無不克則莫知其極。", "textSimp": "无不克则莫知其极。", "translation": "没有不能胜任的，就没有人能知道他的极限。", "translationTrad": "沒有不能勝任的，就沒有人能知道他的極限。", "noteIds": [ "c047", "c048", "c049", "c050", "c051", "c052", "c053", "c010", "c046", "c038", "c030", "c054" ], "noteCount": 12, "charNoteIds": [ "n008" ], "key": "laozi-59:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "莫知其極，可以有國。", "textSimp": "莫知其极，可以有国。", "translation": "没有人能知道他的极限，就可以保有国家。", "translationTrad": "沒有人能知道他的極限，就可以保有國家。", "noteIds": [ "c055", "c056", "c057", "c058", "c059", "c060", "c010", "c046", "c038", "c030", "c054", "c061" ], "noteCount": 12, "charNoteIds": [ "n009" ], "key": "laozi-59:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "有國之母，可以長久。", "textSimp": "有国之母，可以长久。", "translation": "保有了国家的根本，就可以长久。", "translationTrad": "保有了國家的根本，就可以長久。", "noteIds": [ "c063", "c064", "c065", "c066", "c067", "c068", "c010", "c046", "c069", "c062", "c070" ], "noteCount": 11, "charNoteIds": [ "n010", "n011" ], "key": "laozi-59:s007", "n": 7 }, { "id": "s008", "paragraph": 1, "text": "是謂深根固柢，", "textSimp": "是谓深根固柢，", "translation": "这就叫作根扎得深、柢扎得牢，", "translationTrad": "這就叫作根扎得深、柢扎得牢，", "noteIds": [ "c071", "c072", "c073", "c074", "c075", "c010", "c046", "c076", "c069", "c062", "c077", "c078" ], "noteCount": 12, "charNoteIds": [ "n012" ], "key": "laozi-59:s008", "n": 8 }, { "id": "s009", "paragraph": 1, "text": "長生久視之道。", "textSimp": "长生久视之道。", "translation": "是长生久视的道理。", "translationTrad": "是長生久視的道理。", "noteIds": [ "c071", "c079", "c072", "c073", "c074", "c075", "c010", "c046", "c076", "c069", "c062", "c078" ], "noteCount": 12, "charNoteIds": [ "n013" ], "key": "laozi-59:s009", "n": 9 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "治人", "kind": "note", "text": "治人，謂人君欲治理人民也。", "authorNote": "河上公此章據四部叢刊本，參校《玄德纂疏》卷十六所引；河上公題「守道第五十九」。", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "治人，谓人君欲治理人民也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）（河上公此章據四部叢刊本，參校《玄德纂疏》卷十六所引；河上公題「守道第五十九」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "authorNoteSimp": "河上公此章据四部丛刊本，参校《玄德纂疏》卷十六所引；河上公题「守道第五十九」。", "lemmaSimp": "治人" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "事天", "kind": "note", "text": "事，用也。當用天道，順四時也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "事，用也。当用天道，顺四时也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "lemmaSimp": "事天" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "莫若嗇", "kind": "note", "text": "嗇，愛也。治國者當愛民財，不為奢泰；治身者當愛精氣，不放逸。", "authorNote": "四部叢刊本此句轉錄作「嗇，貪也」；《玄德纂疏》卷十六所引作「嗇，儉也」。本站從通行本作「愛」，異文見校記。", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "啬，爱也。治国者当爱民财，不为奢泰；治身者当爱精气，不放逸。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）（四部叢刊本此句轉錄作「嗇，貪也」；《玄德纂疏》卷十六所引作「嗇，儉也」。本站從通行本作「愛」，異文見校記。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "authorNoteSimp": "四部丛刊本此句转录作「啬，贪也」；《玄德纂疏》卷十六所引作「啬，俭也」。本站从通行本作「爱」，异文见校记。", "lemmaSimp": "莫若啬" }, { "id": "c004", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "莫若嗇", "kind": "note", "text": "莫若，猶莫過也。嗇，農夫。農人之治田，務去其殊類，歸於齊一也。全其自然，不急其荒病，除其所以荒病。上承天命，下綏百姓，莫過於此。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "textSimp": "莫若，犹莫过也。啬，农夫。农人之治田，务去其殊类，归于齐一也。全其自然，不急其荒病，除其所以荒病。上承天命，下绥百姓，莫过于此。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四，参校魏源《老子本义》所引）", "lemmaSimp": "莫若啬" }, { "id": "c005", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "治人事天章", "kind": "note", "text": "就此章內，文有四道：第一明攝化蒼生莫先用道，第二明雖復用道必須積行累功，第三明積行累功可為化主，第四明深根寧極、久視長存。", "authorNote": "此為成玄英章義，據《玄德纂疏》卷十六所引；成玄英題「治人事天章第五十九」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "textSimp": "就此章内，文有四道：第一明摄化苍生莫先用道，第二明虽复用道必须积行累功，第三明积行累功可为化主，第四明深根宁极、久视长存。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）（此為成玄英章義，據《玄德纂疏》卷十六所引；成玄英題「治人事天章第五十九」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十六所引）", "authorNoteSimp": "此为成玄英章义，据《玄德纂疏》卷十六所引；成玄英题「治人事天章第五十九」。", "lemmaSimp": "治人事天章" }, { "id": "c006", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "莫若", "kind": "note", "text": "天，自然也；式，法也。莫若，猶無過也。言上合天道、下化黎元者，無過用無為之法也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "textSimp": "天，自然也；式，法也。莫若，犹无过也。言上合天道、下化黎元者，无过用无为之法也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十六所引）", "lemmaSimp": "莫若" }, { "id": "c007", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "莫若嗇", "kind": "note", "text": "嗇，愛也。人君將理人事天之道，莫若愛費，使倉廩實、人有禮節，三時不害，則天降之嘉祥。人和可以理人，天保可以事天。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "啬，爱也。人君将理人事天之道，莫若爱费，使仓廪实、人有礼节，三时不害，则天降之嘉祥。人和可以理人，天保可以事天。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "莫若啬" }, { "id": "c008", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "莫若嗇", "kind": "note", "text": "嗇，愛也。言人君將欲理化下人、敬事上帝，為德之先，無如愛費。愛費即儉德也，儉即足用，可以聚人，粢盛豐備，天享明德，故云莫若嗇也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "啬，爱也。言人君将欲理化下人、敬事上帝，为德之先，无如爱费。爱费即俭德也，俭即足用，可以聚人，粢盛丰备，天享明德，故云莫若啬也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "莫若啬" }, { "id": "c009", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "莫若嗇", "kind": "note", "text": "下理於人，上事於天，莫過以道用為法式。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "textSimp": "下理于人，上事于天，莫过以道用为法式。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十六所引）", "lemmaSimp": "莫若啬" }, { "id": "c010", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s009" }, "lemma": "治民事天", "kind": "note", "text": "夫治民事天之要，莫如於嗇。嗇也者，儉約之至也。嗇於事則素，約於理則質。質以事天，則天降休祐，所謂誠則能著也；素以治民，則民躋富壽，所謂儉則能廣也。夫唯能守質素，則速反淳德，是以早復也。早復者，斲雕成樸、化澆為淳，是謂重積常德。重積常德則可以有為，故無所不克；無所不克則可以無為，故莫知終極；莫知終極則歿身不殆，故可以有國者也。有國者，所以治民事天之本皆在於嗇，故嗇為有國之母焉。能守有國之母，則其道可長、其德可久；以為國本，則根深而不可拔、柢固而不可掘；以為國命，則生長而不夭絕、視久而不昏懵。", "authorNote": "陸希聲此章正文作「治民事天」「早復」「深根固蔕」，傳一段通釋全章。", "citation": "陸希聲《道德經傳》（《道藏》本卷四）", "textSimp": "夫治民事天之要，莫如于啬。啬也者，俭约之至也。啬于事则素，约于理则质。质以事天，则天降休祐，所谓诚则能着也；素以治民，则民跻富寿，所谓俭则能广也。夫唯能守质素，则速反淳德，是以早复也。早复者，斲雕成朴、化浇为淳，是谓重积常德。重积常德则可以有为，故无所不克；无所不克则可以无为，故莫知终极；莫知终极则殁身不殆，故可以有国者也。有国者，所以治民事天之本皆在于啬，故啬为有国之母焉。能守有国之母，则其道可长、其德可久；以为国本，则根深而不可拔、柢固而不可掘；以为国命，则生长而不夭绝、视久而不昏懵。", "citationFull": "陸希聲《道德經傳》（《道藏》本卷四）（陸希聲此章正文作「治民事天」「早復」「深根固蔕」，傳一段通釋全章。）", "citationSimp": "陆希声《道德经传》（《道藏》本卷四）", "authorNoteSimp": "陆希声此章正文作「治民事天」「早复」「深根固蔕」，传一段通释全章。", "lemmaSimp": "治民事天" }, { "id": "c011", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s001" }, "lemma": "莫如嗇", "kind": "note", "text": "治人而不以人之所以為人者而治之，則人不可得而治矣；事天而不以天之所以為天者而事之，則天不可得而事矣。精神四達並流而無所不極，化育萬物，其名為同帝，則人之所以為人而天之所以為天者也。純素之道，唯神是守，守而勿失，與神為一，則人其有不可得而治、天其有不可得而事者乎？故曰治人事天莫如嗇也。", "authorNote": "呂惠卿此章正文作「莫如嗇」「早復」「深根固蔕」。", "citation": "呂惠卿《道德真經傳》（《道藏》本卷三）", "textSimp": "治人而不以人之所以为人者而治之，则人不可得而治矣；事天而不以天之所以为天者而事之，则天不可得而事矣。精神四达并流而无所不极，化育万物，其名为同帝，则人之所以为人而天之所以为天者也。纯素之道，唯神是守，守而勿失，与神为一，则人其有不可得而治、天其有不可得而事者乎？故曰治人事天莫如啬也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本卷三）（呂惠卿此章正文作「莫如嗇」「早復」「深根固蔕」。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本卷三）", "authorNoteSimp": "吕惠卿此章正文作「莫如啬」「早复」「深根固蔕」。", "lemmaSimp": "莫如啬" }, { "id": "c012", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "莫若嗇", "kind": "note", "text": "凡物方則割，廉則劌，直則肆，光則耀。唯聖人方而不割，廉而不劌，直而不肆，光而不耀，此所謂嗇也。夫嗇者，有而不用者也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷三）", "textSimp": "凡物方则割，廉则刿，直则肆，光则耀。唯圣人方而不割，廉而不刿，直而不肆，光而不耀，此所谓啬也。夫啬者，有而不用者也。", "citationFull": "蘇轍《老子解》（《道藏》本卷三）", "citationSimp": "苏辙《老子解》（《道藏》本卷三）", "lemmaSimp": "莫若啬" }, { "id": "c013", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "莫如嗇", "kind": "note", "text": "人所成之形，天所受之氣，治事修之養之也。嗇，所入不輕出、所用不多耗也，留形惜氣要術也。", "authorNote": "吳澄此章正文作「莫如嗇」「早復」「深根固蔕」，為其第五十章。", "citation": "吳澄《道德真經注》（《道藏》本卷三）", "textSimp": "人所成之形，天所受之气，治事修之养之也。啬，所入不轻出、所用不多耗也，留形惜气要术也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷三）（吳澄此章正文作「莫如嗇」「早復」「深根固蔕」，為其第五十章。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷三）", "authorNoteSimp": "吴澄此章正文作「莫如啬」「早复」「深根固蔕」，为其第五十章。", "lemmaSimp": "莫如啬" }, { "id": "c014", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s001" }, "lemma": "莫若嗇", "kind": "note", "text": "此言聖人離欲復性，以為外王內聖之道也。嗇，有而不用之意。老子所言人天，莊子解之甚明，如曰：不以人害天，不以物傷性。蓋人，指物欲；天，指性德也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "此言圣人离欲复性，以为外王内圣之道也。啬，有而不用之意。老子所言人天，庄子解之甚明，如曰：不以人害天，不以物伤性。盖人，指物欲；天，指性德也。", "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": "莫若啬" }, { "id": "c015", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s001" }, "lemma": "治人事天", "kind": "note", "text": "言治人事天莫若嗇者，然嗇即復性工夫也。謂聖人在位，貴為天子，富有四海，其子女玉帛、聲色貨利充盈於前，而聖人以道自守，視之若無，澹然無欲，雖有而不用，所謂堯舜有天下而不與，此以嗇治人也。聖人並包四海，智周萬物，不以私智勞慮而傷其性真，所謂毋搖爾精、毋勞爾形、毋使汝思慮營營，蓋有智而不用其智，此以嗇事天也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "言治人事天莫若啬者，然啬即复性工夫也。谓圣人在位，贵为天子，富有四海，其子女玉帛、声色货利充盈于前，而圣人以道自守，视之若无，澹然无欲，虽有而不用，所谓尧舜有天下而不与，此以啬治人也。圣人并包四海，智周万物，不以私智劳虑而伤其性真，所谓毋摇尔精、毋劳尔形、毋使汝思虑营营，盖有智而不用其智，此以啬事天也。", "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": "治人事天" }, { "id": "c016", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s001" }, "lemma": "莫若嗇", "kind": "note", "text": "校記：陸希聲本作「治民」；韓非、王弼作「莫如」。", "authorNote": "此為魏源《老子本義》校記；魏源此章為其第五十一章。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "校记：陆希声本作「治民」；韩非、王弼作「莫如」。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源《老子本義》校記；魏源此章為其第五十一章。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源《老子本义》校记；魏源此章为其第五十一章。", "lemmaSimp": "莫若啬" }, { "id": "c017", "block": 0, "source": "weiyuan", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "朱子曰：老子之學，謙沖儉嗇，全不肯役精神。早服是謂重積德者，言早已有所積，復養以嗇，是又加積之也。若待其已損而後養，則養之方足以補其所損，不得謂之重積矣。所以貴早服者，早覺其未損而嗇之也。", "authorNote": "此為魏源所引朱熹說。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "朱子曰：老子之学，谦冲俭啬，全不肯役精神。早服是谓重积德者，言早已有所积，复养以啬，是又加积之也。若待其已损而后养，则养之方足以补其所损，不得谓之重积矣。所以贵早服者，早觉其未损而啬之也。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源所引朱熹說。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源所引朱熹说。", "lemmaSimp": "早服" }, { "id": "c018", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s001" }, "lemma": "治人事天", "kind": "note", "text": "人之情無盡，取而治之，則不及情者多矣；天之數無極，往而事之，則無可極者遠矣。以其敝敝，從其浩浩，此冀彼之恩，而彼冀望此以為怨。怨不可以有國，而敝敝窮年，亦根敗柢枯，而其生不延。迨其不延，悔而思服，豈不晚與！", "authorNote": "", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "人之情无尽，取而治之，则不及情者多矣；天之数无极，往而事之，则无可极者远矣。以其敝敝，从其浩浩，此冀彼之恩，而彼冀望此以为怨。怨不可以有国，而敝敝穷年，亦根败柢枯，而其生不延。迨其不延，悔而思服，岂不晚与！", "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": "治人事天" }, { "id": "c019", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "早，先也；服，得也。夫能愛惜民財、愛惜精氣，則能先得天道也。", "authorNote": "《玄德纂疏》卷十六所引作「早先服德也」。", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "早，先也；服，得也。夫能爱惜民财、爱惜精气，则能先得天道也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）（《玄德纂疏》卷十六所引作「早先服德也」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "authorNoteSimp": "《玄德纂疏》卷十六所引作「早先服德也」。", "lemmaSimp": "早服" }, { "id": "c020", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "早服，常也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "textSimp": "早服，常也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四，参校魏源《老子本义》所引）", "lemmaSimp": "早服" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "嘆此無為之法，獨能自利利他：用之治身，則制諸魔試；用之治國，遠鄉歸伏。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "textSimp": "叹此无为之法，独能自利利他：用之治身，则制诸魔试；用之治国，远乡归伏。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十六所引）", "lemmaSimp": "早服" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "何以聚人？曰財。君能儉愛，則四方之人將襁負而至，早服事其君矣。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "何以聚人？曰财。君能俭爱，则四方之人将襁负而至，早服事其君矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "早服" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "夫唯嗇迭出上文，是以早服釋儉嗇之義也，凡有七轉，義皆仿此。夫唯者，發語之辭也；服者，事也。夫唯能儉愛之君，理人事天以儉為政者，是以普天之下亦當早服事於君矣。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "夫唯啬迭出上文，是以早服释俭啬之义也，凡有七转，义皆仿此。夫唯者，发语之辞也；服者，事也。夫唯能俭爱之君，理人事天以俭为政者，是以普天之下亦当早服事于君矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "早服" }, { "id": "c024", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "以道為式，物先以歸。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "textSimp": "以道为式，物先以归。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十六所引）", "lemmaSimp": "早服" }, { "id": "c025", "block": 0, "source": "hanshan", "target": { "start": "s002", "end": "s002" }, "lemma": "早復", "kind": "note", "text": "復性工夫，莫速於此，故曰是謂之早復。此復字，是復卦不遠復之意，言其速也。又如一日克己復禮，天下歸仁之意。莊子曰：賊莫大於德有心。然有心之德施於外，故輕而不厚。復性之功，天德日全，不期復而自復，所謂復見天地之心。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "复性工夫，莫速于此，故曰是谓之早复。此复字，是复卦不远复之意，言其速也。又如一日克己复礼，天下归仁之意。庄子曰：贼莫大于德有心。然有心之德施于外，故轻而不厚。复性之功，天德日全，不期复而自复，所谓复见天地之心。", "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": "早复" }, { "id": "c026", "block": 0, "source": "weiyuan", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "校記：諸本作「是謂」，此從《韓非子》作「是以蚤服」；焦竑云一本作「早復」。", "authorNote": "此為魏源《老子本義》校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "校记：诸本作「是谓」，此从《韩非子》作「是以蚤服」；焦竑云一本作「早复」。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源《老子本義》校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源《老子本义》校记。", "lemmaSimp": "早服" }, { "id": "c027", "block": 0, "source": "weiyuan", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "姚氏鼐曰：服者，事也。嗇者時暇而力有餘，故能於事物未至而早從事，以多積其德；逮事之至而無不克矣。", "authorNote": "此為魏源所引姚鼐說。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "姚氏鼐曰：服者，事也。啬者时暇而力有余，故能于事物未至而早从事，以多积其德；逮事之至而无不克矣。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源所引姚鼐說。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源所引姚鼐说。", "lemmaSimp": "早服" }, { "id": "c028", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s002" }, "lemma": "早服", "kind": "note", "text": "世患無以服人。苟誠有而能嗇，雖未嘗與物較，而物知其非不能也，則其服之早矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷三）", "textSimp": "世患无以服人。苟诚有而能啬，虽未尝与物较，而物知其非不能也，则其服之早矣。", "citationFull": "蘇轍《老子解》（《道藏》本卷三）", "citationSimp": "苏辙《老子解》（《道藏》本卷三）", "lemmaSimp": "早服" }, { "id": "c029", "block": 0, "source": "lvhuiqing", "target": { "start": "s002", "end": "s003" }, "lemma": "早復", "kind": "note", "text": "夫唯嗇其精神而不用，則早復者也。苟為不嗇而費之，至於神弊精勞，雖欲反其精神，亦無由入矣，其於復也不亦晚乎？故曰夫唯嗇是謂早復。人之生也，固足於德，夫誠能嗇而早復之，則德日益以充，故曰早復謂之重積德。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本卷三）", "textSimp": "夫唯啬其精神而不用，则早复者也。苟为不啬而费之，至于神弊精劳，虽欲反其精神，亦无由入矣，其于复也不亦晚乎？故曰夫唯啬是谓早复。人之生也，固足于德，夫诚能啬而早复之，则德日益以充，故曰早复谓之重积德。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本卷三）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本卷三）", "lemmaSimp": "早复" }, { "id": "c030", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s006" }, "lemma": "早復", "kind": "note", "text": "復，反還其初；重，多也；積，畜聚於內也；德，所得於天之沖氣；克，勝也；極，終窮也；有，保有之；國，以喻人之身。嗇於用氣，則虧者全、衰者盛，而早得以反還其初所得之沖氣，畜聚於內者有增無減。氣充滿則能勝外物，無有能耗損傷害之者。氣之生息不絕，莫知其終窮之時，非如凡人之氣老則衰耗竭盡至於終窮也。氣無終窮，則能保有其身而形長留於世矣。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本卷三）", "textSimp": "复，反还其初；重，多也；积，畜聚于内也；德，所得于天之冲气；克，胜也；极，终穷也；有，保有之；国，以喻人之身。啬于用气，则亏者全、衰者盛，而早得以反还其初所得之冲气，畜聚于内者有增无减。气充满则能胜外物，无有能耗损伤害之者。气之生息不绝，莫知其终穷之时，非如凡人之气老则衰耗竭尽至于终穷也。气无终穷，则能保有其身而形长留于世矣。", "citationFull": "吳澄《道德真經注》（《道藏》本卷三）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷三）", "lemmaSimp": "早复" }, { "id": "c031", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "重積德", "kind": "note", "text": "先得天道，是謂重積德於己也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "先得天道，是谓重积德于己也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "lemmaSimp": "重积德" }, { "id": "c032", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "重積德", "kind": "note", "text": "唯重積德，不欲銳速，然後乃能使早服其常，故曰早服謂之重積德者也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "textSimp": "唯重积德，不欲锐速，然后乃能使早服其常，故曰早服谓之重积德者也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四，参校魏源《老子本义》所引）", "lemmaSimp": "重积德" }, { "id": "c033", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "重積德", "kind": "note", "text": "重，深重也；積，累積也。言欲內制魔試、外伏遐藩者，必須積累功行，其德深重，方可遠伏也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "textSimp": "重，深重也；积，累积也。言欲内制魔试、外伏遐藩者，必须积累功行，其德深重，方可远伏也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十六所引）", "lemmaSimp": "重积德" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "重積德", "kind": "note", "text": "夫能儉嗇，以是有德，人歸有德，早事其君，故云重積德爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "夫能俭啬，以是有德，人归有德，早事其君，故云重积德尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "重积德" }, { "id": "c035", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "重積德", "kind": "note", "text": "何故普天仰化、率土歸仁？由行節儉，節儉則百姓早服事之，是重積其德爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "何故普天仰化、率土归仁？由行节俭，节俭则百姓早服事之，是重积其德尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "重积德" }, { "id": "c036", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "重積德", "kind": "note", "text": "道輕德薄，人不歸依；重積深厚，物自賓伏。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "textSimp": "道轻德薄，人不归依；重积深厚，物自宾伏。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十六所引）", "lemmaSimp": "重积德" }, { "id": "c037", "block": 0, "source": "hanshan", "target": { "start": "s003", "end": "s004" }, "lemma": "重積德", "kind": "note", "text": "故曰早復謂之重積德。能重積德，則無不克矣。此克字，乃克敵之克，即顏子克己之克。以性德日厚，則物欲消融，而所過者化，無物與敵，則其德高明廣大，民無得而稱焉。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "故曰早复谓之重积德。能重积德，则无不克矣。此克字，乃克敌之克，即颜子克己之克。以性德日厚，则物欲消融，而所过者化，无物与敌，则其德高明广大，民无得而称焉。", "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": "重积德" }, { "id": "c038", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s006" }, "lemma": "重積德", "kind": "note", "text": "物既已服，歛藏其用，至於沒身而終不試，則德重積矣。德積既厚，雖天下之剛強，無不能克，則物莫測其量矣，如此而後可以有國。彼世之小人有尺寸之柄而輕用之，一試不服，天下測知其深淺而爭犯之，雖欲保其國家而不可得也。吾是以知嗇之可以有國，可以有國則有國之母也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷三）", "textSimp": "物既已服，歛藏其用，至于没身而终不试，则德重积矣。德积既厚，虽天下之刚强，无不能克，则物莫测其量矣，如此而后可以有国。彼世之小人有尺寸之柄而轻用之，一试不服，天下测知其深浅而争犯之，虽欲保其国家而不可得也。吾是以知啬之可以有国，可以有国则有国之母也。", "citationFull": "蘇轍《老子解》（《道藏》本卷三）", "citationSimp": "苏辙《老子解》（《道藏》本卷三）", "lemmaSimp": "重积德" }, { "id": "c039", "block": 0, "source": "weiyuan", "target": { "start": "s003", "end": "s003" }, "lemma": "重積德", "kind": "note", "text": "李氏嘉謨曰：外以治人，內以事天，皆莫若嗇。嗇者無所不嗇之謂也。謹於內，閑於外，內心不馳，外欲不動，故能早服而德日以積。積於不積則無不勝，無不勝則無不治，雖有國可也。人知其有國而不知其可以有國者，由其有本。本積既厚，則安知其極？此所以長久不殆也。", "authorNote": "此為魏源所引李嘉謨說。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "李氏嘉谟曰：外以治人，内以事天，皆莫若啬。啬者无所不啬之谓也。谨于内，闲于外，内心不驰，外欲不动，故能早服而德日以积。积于不积则无不胜，无不胜则无不治，虽有国可也。人知其有国而不知其可以有国者，由其有本。本积既厚，则安知其极？此所以长久不殆也。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源所引李嘉謨說。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源所引李嘉谟说。", "lemmaSimp": "重积德" }, { "id": "c040", "block": 0, "source": "wangfuzhi", "target": { "start": "s003", "end": "s003" }, "lemma": "重積德", "kind": "note", "text": "守之圜中，鮮所治，鮮所事。情萬而情情者一，數萬而數數者並一不存。或疑其吝而不德，而不德之德，天人無所邀望於始，則亦無所怨恫於終。而批卻導窾，數給不窮者，寧有訖乎？故牡之觸有窮，而牝之受無所止。", "authorNote": "", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "守之圜中，鲜所治，鲜所事。情万而情情者一，数万而数数者并一不存。或疑其吝而不德，而不德之德，天人无所邀望于始，则亦无所怨恫于终。而批却导窾，数给不穷者，宁有讫乎？故牡之触有穷，而牝之受无所止。", "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": "重积德" }, { "id": "c041", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "克", "kind": "note", "text": "剋，勝也。重積德於己，則無不勝。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "克，胜也。重积德于己，则无不胜。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "lemmaSimp": "克" }, { "id": "c042", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "克", "kind": "note", "text": "克，勝也，亦言得也。言累積功行，其德深重，自利利他，無所喪失，內外制服，無不獲勝。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "textSimp": "克，胜也，亦言得也。言累积功行，其德深重，自利利他，无所丧失，内外制服，无不获胜。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十六所引）", "lemmaSimp": "克" }, { "id": "c043", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "無不克", "kind": "note", "text": "聖人積德，四海歸仁，則無有不能制服。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "圣人积德，四海归仁，则无有不能制服。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "无不克" }, { "id": "c044", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "克", "kind": "note", "text": "克，能也。君若厚積其德者，其為政也人力普存，其事天也吉無不利，則四方向化，無有不能制服者矣。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "克，能也。君若厚积其德者，其为政也人力普存，其事天也吉无不利，则四方向化，无有不能制服者矣。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "克" }, { "id": "c045", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "克", "kind": "note", "text": "德重仁深，無不克勝也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "textSimp": "德重仁深，无不克胜也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十六所引）", "lemmaSimp": "克" }, { "id": "c046", "block": 0, "source": "lvhuiqing", "target": { "start": "s004", "end": "s009" }, "lemma": "無不克", "kind": "note", "text": "重積德則德之至者也。至德者，火不能熱，水不能溺，寒暑不能害，而禽獸不能賊，則安往而不克哉？故曰重積德則無不克。夫有所不克，則其道有時而極也；無所不克，則孰知其極哉？故曰無不克則莫知其極。夫有土者有大物也，有大物者不可以物物；而不物，故能物物。莫知其極，則不物而能物物者也，雖有土而無其累矣，故曰莫知其極，可以有國。既得其母以知其子，既知其子復守其母，歿身不殆，故曰有國之母可以長久。然則嗇之為道，是謂深根固蔕、長生久視之道也。精神者，生之根，嗇而藏之則根深而生長矣；長生者，視之蒂，衛而保之則蒂固而視久矣。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本卷三）", "textSimp": "重积德则德之至者也。至德者，火不能热，水不能溺，寒暑不能害，而禽兽不能贼，则安往而不克哉？故曰重积德则无不克。夫有所不克，则其道有时而极也；无所不克，则孰知其极哉？故曰无不克则莫知其极。夫有土者有大物也，有大物者不可以物物；而不物，故能物物。莫知其极，则不物而能物物者也，虽有土而无其累矣，故曰莫知其极，可以有国。既得其母以知其子，既知其子复守其母，殁身不殆，故曰有国之母可以长久。然则啬之为道，是谓深根固蔕、长生久视之道也。精神者，生之根，啬而藏之则根深而生长矣；长生者，视之蒂，卫而保之则蒂固而视久矣。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本卷三）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本卷三）", "lemmaSimp": "无不克" }, { "id": "c047", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "莫知其極", "kind": "note", "text": "無不剋勝，則莫有知己德之窮極也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "无不克胜，则莫有知己德之穷极也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "lemmaSimp": "莫知其极" }, { "id": "c048", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "莫知其極", "kind": "note", "text": "道無窮也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "textSimp": "道无穷也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四，参校魏源《老子本义》所引）", "lemmaSimp": "莫知其极" }, { "id": "c049", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "莫知其極", "kind": "note", "text": "能所相應，理無不契，道德深遠，莫能知其窮極也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "textSimp": "能所相应，理无不契，道德深远，莫能知其穷极也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十六所引）", "lemmaSimp": "莫知其极" }, { "id": "c050", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "莫知其極", "kind": "note", "text": "人君之德無有不能制御者，則無遠不至，故四方莫知其窮極。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "人君之德无有不能制御者，则无远不至，故四方莫知其穷极。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "莫知其极" }, { "id": "c051", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "莫知其極", "kind": "note", "text": "此謂君德無有不能制服者，則殊俗慕化、絕域觀風，無遠不至，故莫知窮極也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "此谓君德无有不能制服者，则殊俗慕化、绝域观风，无远不至，故莫知穷极也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "莫知其极" }, { "id": "c052", "block": 0, "source": "yanzun", "target": { "start": "s005", "end": "s005" }, "lemma": "莫知其極", "kind": "note", "text": "以儉為理，天下玄同，豈知其極也。", "authorNote": "嚴遵《指歸》此章原卷已闕，此為《玄德纂疏》卷十六所引輯文，僅存一則。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十六所引輯文）", "textSimp": "以俭为理，天下玄同，岂知其极也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十六所引輯文）（嚴遵《指歸》此章原卷已闕，此為《玄德纂疏》卷十六所引輯文，僅存一則。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十六所引辑文）", "authorNoteSimp": "严遵《指归》此章原卷已阙，此为《玄德纂疏》卷十六所引辑文，仅存一则。", "lemmaSimp": "莫知其极" }, { "id": "c053", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "莫知其極", "kind": "note", "text": "四夷賓伏，國界無邊，與道玄同，有何窮極？", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "textSimp": "四夷宾伏，国界无边，与道玄同，有何穷极？", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十六所引）", "lemmaSimp": "莫知其极" }, { "id": "c054", "block": 0, "source": "hanshan", "target": { "start": "s005", "end": "s006" }, "lemma": "莫知其極", "kind": "note", "text": "故曰無不克，則莫知其極。極，至極，猶涯量也。此內聖之德既全，雖無心於天下，乃可以托於天下，故曰莫知其極，可以有國。此內聖之道，真以治身，其緒餘以為天下國家。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "故曰无不克，则莫知其极。极，至极，犹涯量也。此内圣之德既全，虽无心于天下，乃可以托于天下，故曰莫知其极，可以有国。此内圣之道，真以治身，其绪余以为天下国家。", "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": "莫知其极" }, { "id": "c055", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "可以有國", "kind": "note", "text": "莫知己德有極，則可以有社稷，為民致福。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "莫知己德有极，则可以有社稷，为民致福。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "lemmaSimp": "可以有国" }, { "id": "c056", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "可以有國", "kind": "note", "text": "以有窮而蒞國，非能有國也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "textSimp": "以有穷而莅国，非能有国也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四，参校魏源《老子本义》所引）", "lemmaSimp": "可以有国" }, { "id": "c057", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "可以有國", "kind": "note", "text": "既理無不契，深遠無極，故可以有國蒞民，為王侯化主也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "textSimp": "既理无不契，深远无极，故可以有国莅民，为王侯化主也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十六所引）", "lemmaSimp": "可以有国" }, { "id": "c058", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "可以有國", "kind": "note", "text": "莫知其德窮極，然後可以為有國。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "莫知其德穷极，然后可以为有国。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "可以有国" }, { "id": "c059", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "可以有國", "kind": "note", "text": "言人君德化無遠不及，萬人所歸，德神明所福享，然後可稱為有國，故《易》曰：王假有廟，有家是也。過此以往，豈為有國乎？", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "言人君德化无远不及，万人所归，德神明所福享，然后可称为有国，故《易》曰：王假有庙，有家是也。过此以往，岂为有国乎？", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "可以有国" }, { "id": "c060", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "可以有國", "kind": "note", "text": "境土無邊，道德無際，始可以有於家國。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "textSimp": "境土无边，道德无际，始可以有于家国。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十六所引）", "lemmaSimp": "可以有国" }, { "id": "c061", "block": 0, "source": "weiyuan", "target": { "start": "s006", "end": "s006" }, "lemma": "莫知其極", "kind": "note", "text": "校記：黃茂材「莫知其極」無迭句。", "authorNote": "此為魏源《老子本義》校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "校记：黄茂材「莫知其极」无迭句。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源《老子本義》校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源《老子本义》校记。", "lemmaSimp": "莫知其极" }, { "id": "c062", "block": 0, "source": "hanshan", "target": { "start": "s007", "end": "s009" }, "lemma": "可以長久", "kind": "note", "text": "此道先天地不為老，後天地不為終，故曰可以長久。古人所言深根固蒂、長生久視之道者，如此而已。結句蓋古語，老子引證，以結其意耳。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "此道先天地不为老，后天地不为终，故曰可以长久。古人所言深根固蒂、长生久视之道者，如此而已。结句盖古语，老子引证，以结其意耳。", "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": "可以长久" }, { "id": "c063", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "有國之母", "kind": "note", "text": "國、身同也；母，道也。人能保身中之道，使精氣不勞、五神不苦，則可以長久。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "国、身同也；母，道也。人能保身中之道，使精气不劳、五神不苦，则可以长久。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "lemmaSimp": "有国之母" }, { "id": "c064", "block": 0, "source": "wangbi", "target": { "start": "s007", "end": "s007" }, "lemma": "有國之母", "kind": "note", "text": "國之所以安，謂之母。重積德，是唯圖其根，然後營末，乃得其終也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "textSimp": "国之所以安，谓之母。重积德，是唯图其根，然后营末，乃得其终也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四，參校魏源《老子本義》所引）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四，参校魏源《老子本义》所引）", "lemmaSimp": "有国之母" }, { "id": "c065", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "有國之母", "kind": "note", "text": "既為帝王國主，慈育蒼生，視物如子，故云之母。德行雖高，功成不處，無為虚淡，故可長久。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "textSimp": "既为帝王国主，慈育苍生，视物如子，故云之母。德行虽高，功成不处，无为虚淡，故可长久。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十六所引）", "lemmaSimp": "有国之母" }, { "id": "c066", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "有國之母", "kind": "note", "text": "有國而茂養百姓者，則其福祚可以長久爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "有国而茂养百姓者，则其福祚可以长久尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "有国之母" }, { "id": "c067", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "有國之母", "kind": "note", "text": "母者，道也，以茂養為義。夫所以得稱有國者，秪緣有道而茂養蒼生，若爾福祚永昌，可以長久。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "母者，道也，以茂养为义。夫所以得称有国者，秪缘有道而茂养苍生，若尔福祚永昌，可以长久。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "有国之母" }, { "id": "c068", "block": 0, "source": "lirong", "target": { "start": "s007", "end": "s007" }, "lemma": "有國之母", "kind": "note", "text": "有道則國安，無道則國危。國由道生，道為國母；以道為母，所以長久。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "textSimp": "有道则国安，无道则国危。国由道生，道为国母；以道为母，所以长久。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十六所引）", "lemmaSimp": "有国之母" }, { "id": "c069", "block": 0, "source": "wucheng", "target": { "start": "s007", "end": "s009" }, "lemma": "有國之母", "kind": "note", "text": "上文言保守身形由於積德。德者，萬物身形之母；保有身形者，以能保有身形之母也，故可長久。氣為身形之母，氣能留形，形亦能留氣：氣之生於下如木有根，養形以培根則根深不拔；氣之榮於上如有蔕，養形以滋蔕則蔕固不脫。根不拔則木永不枯瘁，蔕不脫則果永不隕落，此身所以長生、目所以久視而能度世不死也。深根固蔕，形之留氣；長生久視，形之留氣也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本卷三）", "textSimp": "上文言保守身形由于积德。德者，万物身形之母；保有身形者，以能保有身形之母也，故可长久。气为身形之母，气能留形，形亦能留气：气之生于下如木有根，养形以培根则根深不拔；气之荣于上如有蔕，养形以滋蔕则蔕固不脱。根不拔则木永不枯瘁，蔕不脱则果永不陨落，此身所以长生、目所以久视而能度世不死也。深根固蔕，形之留气；长生久视，形之留气也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷三）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷三）", "lemmaSimp": "有国之母" }, { "id": "c070", "block": 0, "source": "wangfuzhi", "target": { "start": "s007", "end": "s007" }, "lemma": "有國之母", "kind": "note", "text": "重積德者，天下歆其受而歸我，席虛以講天下，此有國之與長久兩難並者，而並之於此。並之於此，則豈有不並於此者哉？", "authorNote": "", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "重积德者，天下歆其受而归我，席虚以讲天下，此有国之与长久两难并者，而并之于此。并之于此，则岂有不并于此者哉？", "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": "有国之母" }, { "id": "c071", "block": 0, "source": "heshanggong", "target": { "start": "s008", "end": "s009" }, "lemma": "深根固蔕", "kind": "note", "text": "人能以氣為根、以精為蔕，如樹根不深則拔、蒂不堅則落。言人當深藏其氣、固守其精，無使泄漏也。蔕，丁計反。", "authorNote": "河上公此章正文作「深根固蔕」。", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "人能以气为根、以精为蔕，如树根不深则拔、蒂不坚则落。言人当深藏其气、固守其精，无使泄漏也。蔕，丁计反。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）（河上公此章正文作「深根固蔕」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "authorNoteSimp": "河上公此章正文作「深根固蔕」。", "lemmaSimp": "深根固蔕" }, { "id": "c072", "block": 0, "source": "chengxuanying", "target": { "start": "s008", "end": "s009" }, "lemma": "深根固蔕", "kind": "note", "text": "根，本也；蒂，迹也。根能生蒂，以譬本能生迹；迹而本曰深根，本而迹曰固蒂。夫根不深則傾危，蒂不固則零落，只為根深所以長生、蔕固所以久視。此明有國聖人本迹俱妙，故經云長生久視之道。視，照也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "textSimp": "根，本也；蒂，迹也。根能生蒂，以譬本能生迹；迹而本曰深根，本而迹曰固蒂。夫根不深则倾危，蒂不固则零落，只为根深所以长生、蔕固所以久视。此明有国圣人本迹俱妙，故经云长生久视之道。视，照也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十六所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十六所引）", "lemmaSimp": "深根固蔕" }, { "id": "c073", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s009" }, "lemma": "深根固蒂", "kind": "note", "text": "積德有國，則根深而蒂固矣。深固者，是長生久視之道。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "积德有国，则根深而蒂固矣。深固者，是长生久视之道。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "深根固蒂" }, { "id": "c074", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s009" }, "lemma": "深根固蒂", "kind": "note", "text": "夫積德之君，以道為國，則可以長久，故舉根蒂之喻以申其義也。蒂，花趺也。夫草木根深則榮茂、蒂固則不落，乃長久也。以喻積德之君，埋根於道、固蒂於德，命延謂之長生、恆照謂之久視，故云深根固蒂、長生久視之道。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）", "textSimp": "夫积德之君，以道为国，则可以长久，故举根蒂之喻以申其义也。蒂，花趺也。夫草木根深则荣茂、蒂固则不落，乃长久也。以喻积德之君，埋根于道、固蒂于德，命延谓之长生、恒照谓之久视，故云深根固蒂、长生久视之道。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十六所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十六所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "深根固蒂" }, { "id": "c075", "block": 0, "source": "lirong", "target": { "start": "s008", "end": "s009" }, "lemma": "深根固蒂", "kind": "note", "text": "夫根枯則拔、蒂朽則落。今理國以道為根則根深，修身以德為蒂則蒂固。蒂固則長生，根深則久視。天人之式、家國之要也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "textSimp": "夫根枯则拔、蒂朽则落。今理国以道为根则根深，修身以德为蒂则蒂固。蒂固则长生，根深则久视。天人之式、家国之要也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十六所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十六所引）", "lemmaSimp": "深根固蒂" }, { "id": "c076", "block": 0, "source": "suzhe", "target": { "start": "s008", "end": "s009" }, "lemma": "深根固蒂", "kind": "note", "text": "孟子曰：盡其心，養其性，所以事天也。以嗇治人，則可以有國者是也；以嗇事天，則深根固蒂者是也。古之聖人保其性命之常，不以外耗內，則根深而不可拔、蒂固而不可脫，雖以長生久視可也。蓋治人事天雖有內外之異，而莫若嗇則一也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷三）", "textSimp": "孟子曰：尽其心，养其性，所以事天也。以啬治人，则可以有国者是也；以啬事天，则深根固蒂者是也。古之圣人保其性命之常，不以外耗内，则根深而不可拔、蒂固而不可脱，虽以长生久视可也。盖治人事天虽有内外之异，而莫若啬则一也。", "citationFull": "蘇轍《老子解》（《道藏》本卷三）", "citationSimp": "苏辙《老子解》（《道藏》本卷三）", "lemmaSimp": "深根固蒂" }, { "id": "c077", "block": 0, "source": "weiyuan", "target": { "start": "s008", "end": "s008" }, "lemma": "深根固柢", "kind": "note", "text": "校記：《韓非子》作「深其根，固其柢」，河上「柢」作「蒂」。", "authorNote": "此為魏源《老子本義》校記；魏源此章正文作「深根固柢」。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "校记：《韩非子》作「深其根，固其柢」，河上「柢」作「蒂」。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源《老子本義》校記；魏源此章正文作「深根固柢」。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源《老子本义》校记；魏源此章正文作「深根固柢」。", "lemmaSimp": "深根固柢" }, { "id": "c078", "block": 0, "source": "weiyuan", "target": { "start": "s008", "end": "s009" }, "lemma": "深根固柢", "kind": "note", "text": "源案：此章解者多齟齬，惟蘇氏以「可以有國」以上為治人、「深根固柢」為事天，於義較愜。蓋老子之書，上之可以明道，中之可以治身，推之可以治人，其言常通於是三者。此章首以「治人事天莫若嗇」為主，下文即承嗇而反復引申之。自早服重積德至莫知其極，皆發明嗇義，兼治人事天而言也；隨舉有國以明治人之用，並及深根固柢以言事天之要。蓋道之嗇而至於早服無間，德之積而至於莫知其極，則斂舒咸宜、體用兼妙，以之有國則可以長久，以之固己則可以長生。惟其治人事天無所不可，故曰莫如嗇也。至蘇氏釋早服而以服人為言、吳氏釋有國謂喻人之保有此身，則皆偏義，無取焉爾。", "authorNote": "此為魏源源案；底本「偏」作「徧」，原校疑「偏」字之誤。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "源案：此章解者多龃龉，惟苏氏以「可以有国」以上为治人、「深根固柢」为事天，于义较惬。盖老子之书，上之可以明道，中之可以治身，推之可以治人，其言常通于是三者。此章首以「治人事天莫若啬」为主，下文即承啬而反复引申之。自早服重积德至莫知其极，皆发明啬义，兼治人事天而言也；随举有国以明治人之用，并及深根固柢以言事天之要。盖道之啬而至于早服无间，德之积而至于莫知其极，则敛舒咸宜、体用兼妙，以之有国则可以长久，以之固己则可以长生。惟其治人事天无所不可，故曰莫如啬也。至苏氏释早服而以服人为言、吴氏释有国谓喻人之保有此身，则皆偏义，无取焉尔。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源源案；底本「偏」作「徧」，原校疑「偏」字之誤。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源源案；底本「偏」作「徧」，原校疑「偏」字之误。", "lemmaSimp": "深根固柢" }, { "id": "c079", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "長生久視", "kind": "note", "text": "深根固蔕者，乃長生久視之道也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "textSimp": "深根固蔕者，乃长生久视之道也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）", "lemmaSimp": "长生久视" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 2, "char": "治人", "charSimp": "治人", "startSimp": 0, "endSimp": 2, "pinyin": "zhì rén", "gloss": "治理人民。", "glossSimp": "治理人民。", "general": "河上公以人君治理人民；成玄英以攝化蒼生；唐玄宗以理化下人；陸希聲以素治民；呂惠卿以順人之所以為人而治；吳澄以人所成之形為說；憨山以有天下而不與。", "generalSimp": "河上公以人君治理人民；成玄英以摄化苍生；唐玄宗以理化下人；陆希声以素治民；吕惠卿以顺人之所以为人而治；吴澄以人所成之形为说；憨山以有天下而不与。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c005", "c010", "c011", "c013", "c015" ], "refsSimp": [ "c001", "c005", "c010", "c011", "c013", "c015" ] }, { "id": "n002", "sentenceId": "s001", "start": 2, "end": 4, "char": "事天", "charSimp": "事天", "startSimp": 2, "endSimp": 4, "pinyin": "shì tiān", "gloss": "事奉上天、順用天道。", "glossSimp": "事奉上天、顺用天道。", "general": "河上公以事為用、當用天道順四時；王弼以上承天命為說；成玄英以敬事上帝；唐玄宗以天保可以事天；陸希聲以質以事天則天降休祐；呂惠卿以順天之所以為天而事；憨山以不以私智勞慮傷其性真。", "generalSimp": "河上公以事为用、当用天道顺四时；王弼以上承天命为说；成玄英以敬事上帝；唐玄宗以天保可以事天；陆希声以质以事天则天降休祐；吕惠卿以顺天之所以为天而事；憨山以不以私智劳虑伤其性真。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c004", "c005", "c010", "c011", "c013", "c015" ], "refsSimp": [ "c002", "c004", "c005", "c010", "c011", "c013", "c015" ] }, { "id": "n003", "sentenceId": "s001", "start": 7, "end": 8, "char": "嗇", "charSimp": "啬", "startSimp": 7, "endSimp": 8, "pinyin": "sè", "gloss": "愛惜、儉省，有而不用。", "glossSimp": "爱惜、俭省，有而不用。", "general": "河上公以嗇為愛，愛民財、愛精氣；王弼以農夫治田去其殊類、歸於齊一為喻；唐玄宗以愛費即儉德；李榮以道用為法式；陸希聲以儉約之至；呂惠卿以嗇其精神而不用；蘇轍以有而不用為嗇；吳澄以所入不輕出、所用不多耗；憨山以有而不用、即復性工夫。", "generalSimp": "河上公以啬为爱，爱民财、爱精气；王弼以农夫治田去其殊类、归于齐一为喻；唐玄宗以爱费即俭德；李荣以道用为法式；陆希声以俭约之至；吕惠卿以啬其精神而不用；苏辙以有而不用为啬；吴澄以所入不轻出、所用不多耗；憨山以有而不用、即复性工夫。", "variants": [ "愛", "儉", "貪" ], "variantsSimp": [ "爱", "俭", "贪" ], "refs": [ "c003", "c004", "c007", "c008", "c009", "c010", "c011", "c012", "c013", "c015", "c016" ], "refsSimp": [ "c003", "c004", "c007", "c008", "c009", "c010", "c011", "c012", "c013", "c015", "c016" ] }, { "id": "n004", "sentenceId": "s001", "start": 5, "end": 7, "char": "莫若", "charSimp": "莫若", "startSimp": 5, "endSimp": 7, "pinyin": "mò ruò", "gloss": "不如、沒有比……更好。", "glossSimp": "不如、没有比……更好。", "general": "王弼以莫若猶莫過；成玄英以莫若猶無過；李榮以莫過以道用為法式；呂惠卿、吳澄作「莫如」；魏源校記云韓非、王弼作「莫如」。", "generalSimp": "王弼以莫若犹莫过；成玄英以莫若犹无过；李荣以莫过以道用为法式；吕惠卿、吴澄作「莫如」；魏源校记云韩非、王弼作「莫如」。", "variants": [ "莫如", "莫過" ], "variantsSimp": [ "莫如", "莫过" ], "refs": [ "c004", "c006", "c009", "c016" ], "refsSimp": [ "c004", "c006", "c009", "c016" ] }, { "id": "n005", "sentenceId": "s002", "start": 6, "end": 8, "char": "早服", "charSimp": "早服", "startSimp": 6, "endSimp": 8, "pinyin": "zǎo fú", "gloss": "及早服從、順服天道；一本作「早復」，謂及早回復本性。", "glossSimp": "及早服从、顺服天道；一本作「早复」，谓及早回复本性。", "general": "河上公以早為先、服為得，能先得天道；王弼以早服為常；成玄英以自利利他、制諸魔試為說；唐玄宗以財聚人、四方襁負而至；李榮以物先以歸；陸希聲、呂惠卿、吳澄作「早復」，以反還其初為說；蘇轍以物服之早為言；憨山以復性工夫莫速於此；魏源從《韓非子》作「蚤服」。", "generalSimp": "河上公以早为先、服为得，能先得天道；王弼以早服为常；成玄英以自利利他、制诸魔试为说；唐玄宗以财聚人、四方襁负而至；李荣以物先以归；陆希声、吕惠卿、吴澄作「早复」，以反还其初为说；苏辙以物服之早为言；憨山以复性工夫莫速于此；魏源从《韩非子》作「蚤服」。", "variants": [ "早復", "蚤服" ], "variantsSimp": [ "早复", "蚤服" ], "refs": [ "c017", "c019", "c020", "c021", "c022", "c023", "c024", "c025", "c026", "c027", "c028", "c029", "c030" ], "refsSimp": [ "c017", "c019", "c020", "c021", "c022", "c023", "c024", "c025", "c026", "c027", "c028", "c029", "c030" ] }, { "id": "n006", "sentenceId": "s003", "start": 4, "end": 7, "char": "重積德", "charSimp": "重积德", "startSimp": 4, "endSimp": 7, "pinyin": "chóng jī dé", "gloss": "重疊積累德行。", "glossSimp": "重叠积累德行。", "general": "河上公以先得天道為重積德於己；王弼以不欲銳速、使早服其常為說；成玄英以深重累積、內制魔試外伏遐藩；唐玄宗以人歸有德、率土歸仁；李榮以道輕德薄則人不歸依；陸希聲以重積常德；蘇轍以歛藏其用、沒身不試為德重積；憨山以性德日厚、物欲消融；魏源引李嘉謨以積於不積為說。", "generalSimp": "河上公以先得天道为重积德于己；王弼以不欲锐速、使早服其常为说；成玄英以深重累积、内制魔试外伏遐藩；唐玄宗以人归有德、率土归仁；李荣以道轻德薄则人不归依；陆希声以重积常德；苏辙以歛藏其用、没身不试为德重积；憨山以性德日厚、物欲消融；魏源引李嘉谟以积于不积为说。", "variants": [], "variantsSimp": [], "refs": [ "c031", "c032", "c033", "c034", "c035", "c036", "c037", "c038", "c039", "c040" ], "refsSimp": [ "c031", "c032", "c033", "c034", "c035", "c036", "c037", "c038", "c039", "c040" ] }, { "id": "n007", "sentenceId": "s004", "start": 6, "end": 7, "char": "克", "charSimp": "克", "startSimp": 6, "endSimp": 7, "pinyin": "kè", "gloss": "勝任、制服。", "glossSimp": "胜任、制服。", "general": "河上公以克為勝；成玄英以克兼勝、得二義；唐玄宗以克為能、無有不能制服；李榮以德重仁深無不克勝；呂惠卿以至德水火寒暑禽獸不能害；憨山以克即克己之克、物欲消融無物與敵。", "generalSimp": "河上公以克为胜；成玄英以克兼胜、得二义；唐玄宗以克为能、无有不能制服；李荣以德重仁深无不克胜；吕惠卿以至德水火寒暑禽兽不能害；憨山以克即克己之克、物欲消融无物与敌。", "variants": [ "剋" ], "variantsSimp": [ "克" ], "refs": [ "c041", "c042", "c043", "c044", "c045", "c046", "c037" ], "refsSimp": [ "c041", "c042", "c043", "c044", "c045", "c046", "c037" ] }, { "id": "n008", "sentenceId": "s005", "start": 7, "end": 8, "char": "極", "charSimp": "极", "startSimp": 7, "endSimp": 8, "pinyin": "jí", "gloss": "終極、窮盡、涯量。", "glossSimp": "终极、穷尽、涯量。", "general": "河上公以莫有知己德之窮極；王弼以道無窮為說；成玄英以道德深遠莫能知其窮極；唐玄宗以殊俗慕化、絕域觀風無遠不至；嚴遵以天下玄同豈知其極；李榮以四夷賓伏、國界無邊；憨山以極猶涯量。", "generalSimp": "河上公以莫有知己德之穷极；王弼以道无穷为说；成玄英以道德深远莫能知其穷极；唐玄宗以殊俗慕化、绝域观风无远不至；严遵以天下玄同岂知其极；李荣以四夷宾伏、国界无边；憨山以极犹涯量。", "variants": [], "variantsSimp": [], "refs": [ "c047", "c048", "c049", "c050", "c051", "c052", "c053", "c054" ], "refsSimp": [ "c047", "c048", "c049", "c050", "c051", "c052", "c053", "c054" ] }, { "id": "n009", "sentenceId": "s006", "start": 7, "end": 9, "char": "有國", "charSimp": "有国", "startSimp": 7, "endSimp": 9, "pinyin": "yǒu guó", "gloss": "保有國家。", "glossSimp": "保有国家。", "general": "河上公以有社稷、為民致福；王弼以有窮蒞國則非能有國；成玄英以蒞民為王侯化主；唐玄宗以德化無遠不及、萬人所歸；李榮以境土無邊、道德無際；吳澄以國喻人之身；憨山以內聖之德既全而可以托於天下。", "generalSimp": "河上公以有社稷、为民致福；王弼以有穷莅国则非能有国；成玄英以莅民为王侯化主；唐玄宗以德化无远不及、万人所归；李荣以境土无边、道德无际；吴澄以国喻人之身；憨山以内圣之德既全而可以托于天下。", "variants": [], "variantsSimp": [], "refs": [ "c030", "c055", "c056", "c057", "c058", "c059", "c060", "c061" ], "refsSimp": [ "c030", "c055", "c056", "c057", "c058", "c059", "c060", "c061" ] }, { "id": "n010", "sentenceId": "s007", "start": 3, "end": 4, "char": "母", "charSimp": "母", "startSimp": 3, "endSimp": 4, "pinyin": "mǔ", "gloss": "根本、本原，喻道。", "glossSimp": "根本、本原，喻道。", "general": "河上公以母為道、國身同體；王弼以國之所以安謂之母；成玄英以慈育蒼生視物如子；唐玄宗以茂養百姓為義；李榮以國由道生、道為國母；吳澄以德為身形之母、氣為身形之母。", "generalSimp": "河上公以母为道、国身同体；王弼以国之所以安谓之母；成玄英以慈育苍生视物如子；唐玄宗以茂养百姓为义；李荣以国由道生、道为国母；吴澄以德为身形之母、气为身形之母。", "variants": [], "variantsSimp": [], "refs": [ "c063", "c064", "c065", "c066", "c067", "c068", "c069" ], "refsSimp": [ "c063", "c064", "c065", "c066", "c067", "c068", "c069" ] }, { "id": "n011", "sentenceId": "s007", "start": 7, "end": 9, "char": "長久", "charSimp": "长久", "startSimp": 7, "endSimp": 9, "pinyin": "cháng jiǔ", "gloss": "長遠持久。", "glossSimp": "长远持久。", "general": "河上公以保身中之道、精氣不勞則可長久；唐玄宗以福祚永昌；成玄英以功成不處、無為虚淡；李榮以有道則國安；吳澄以守有國之母則道可長、德可久；憨山以先天地不為老、後天地不為終；王夫之以有國與長久兩難並而並之於此。", "generalSimp": "河上公以保身中之道、精气不劳则可长久；唐玄宗以福祚永昌；成玄英以功成不处、无为虚淡；李荣以有道则国安；吴澄以守有国之母则道可长、德可久；憨山以先天地不为老、后天地不为终；王夫之以有国与长久两难并而并之于此。", "variants": [], "variantsSimp": [], "refs": [ "c062", "c063", "c065", "c066", "c067", "c068", "c069", "c070" ], "refsSimp": [ "c062", "c063", "c065", "c066", "c067", "c068", "c069", "c070" ] }, { "id": "n012", "sentenceId": "s008", "start": 2, "end": 6, "char": "深根固柢", "charSimp": "深根固柢", "startSimp": 2, "endSimp": 6, "pinyin": "shēn gēn gù dǐ", "gloss": "根柢深固，喻根本牢固。", "glossSimp": "根柢深固，喻根本牢固。", "general": "河上公以氣為根、精為蒂，深藏固守、無使泄漏；成玄英以根本、蒂迹分釋，本迹俱妙；唐玄宗以埋根於道、固蒂於德；李榮以理國以道為根、修身以德為蒂；蘇轍以不以外耗內則根深不可拔、蒂固不可脫；吳澄以根深不拔、蒂固不脫喻長生久視；魏源校記云《韓非子》作「深其根，固其柢」。", "generalSimp": "河上公以气为根、精为蒂，深藏固守、无使泄漏；成玄英以根本、蒂迹分释，本迹俱妙；唐玄宗以埋根于道、固蒂于德；李荣以理国以道为根、修身以德为蒂；苏辙以不以外耗内则根深不可拔、蒂固不可脱；吴澄以根深不拔、蒂固不脱喻长生久视；魏源校记云《韩非子》作「深其根，固其柢」。", "variants": [ "深根固蔕", "深根固蒂", "深其根固其柢" ], "variantsSimp": [ "深根固蔕", "深根固蒂", "深其根固其柢" ], "refs": [ "c071", "c072", "c073", "c074", "c075", "c076", "c077", "c078" ], "refsSimp": [ "c071", "c072", "c073", "c074", "c075", "c076", "c077", "c078" ] }, { "id": "n013", "sentenceId": "s009", "start": 0, "end": 4, "char": "長生久視", "charSimp": "长生久视", "startSimp": 0, "endSimp": 4, "pinyin": "cháng shēng jiǔ shì", "gloss": "生命長存、目視久遠。", "glossSimp": "生命长存、目视久远。", "general": "河上公以深根固蔕者乃長生久視之道；成玄英以視為照；唐玄宗以命延為長生、恆照為久視；李榮以蒂固則長生、根深則久視；蘇轍以保性命之常、不以外耗內為說；吳澄以形之留氣為說。", "generalSimp": "河上公以深根固蔕者乃长生久视之道；成玄英以视为照；唐玄宗以命延为长生、恒照为久视；李荣以蒂固则长生、根深则久视；苏辙以保性命之常、不以外耗内为说；吴澄以形之留气为说。", "variants": [], "variantsSimp": [], "refs": [ "c072", "c073", "c074", "c075", "c076", "c079" ], "refsSimp": [ "c072", "c073", "c074", "c075", "c076", "c079" ] } ], "glossary": { "守道": "河上公本章章題。", "治人事天章": "《玄德纂疏》、呂惠卿、蘇轍本章章題。", "治人": "治理人民。", "事天": "事奉上天、順用天道。", "嗇": "愛惜、儉省，有而不用。", "愛費": "愛惜耗費，即儉德。", "莫若": "不如、沒有比……更好。", "莫如": "呂惠卿、吳澄異文，義同莫若。", "早服": "及早服從、順服天道。", "早復": "陸希聲、呂惠卿、吳澄異文，謂及早回復本性。", "蚤服": "魏源從《韓非子》所用異文，義同早服。", "重積德": "重疊積累德行。", "克": "勝任、制服。", "剋": "河上公異文，義同克。", "極": "終極、窮盡、涯量。", "有國": "保有國家。", "母": "根本、本原，喻道。", "長久": "長遠持久。", "深根固柢": "根柢深固，喻根本牢固。", "深根固蔕": "河上公、成玄英、陸希聲、呂惠卿、吳澄異文，義同深根固柢。", "深根固蒂": "蘇轍、憨山異文，義同深根固柢。", "長生久視": "生命長存、目視久遠。", "農夫": "王弼以農夫治田喻嗇。", "玄同": "嚴遵、李榮語，謂與道混同。", "沖氣": "吳澄語，謂所得於天之氣。", "韓非子": "魏源據以校「蚤服」「深其根，固其柢」。", "黃茂材": "魏源校記所引，謂「莫知其極」無迭句。", "焦竑": "魏源校記所引，謂一本作「早復」。", "朱熹": "魏源所引，以謙沖儉嗇、早覺未損釋早服。", "姚鼐": "魏源所引，以時暇力餘、早從事釋早服。", "李嘉謨": "魏源所引，以無所不嗇、積於不積為說。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "王弼本無章題。河上公題「守道第五十九」；《玄德纂疏》、呂惠卿、蘇轍題「治人事天章第五十九」；吳澄此章為其第五十章；魏源此章為其第五十一章；王夫之標「五十九章」。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》、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》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼本无章题。河上公题「守道第五十九」；《玄德纂疏》、吕惠卿、苏辙题「治人事天章第五十九」；吴澄此章为其第五十章；魏源此章为其第五十一章；王夫之标「五十九章」。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》、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》、魏源《老子本义》、王夫之《老子衍》", "id": "k001" }, { "sentenceId": "s001", "headword": "「治人事天」與「治民事天」、「莫若嗇」與「莫如嗇」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、蘇轍、憨山、王夫之正文作「治人事天，莫若嗇」；陸希聲作「治民事天，莫若嗇」；呂惠卿、吳澄作「治人事天，莫如嗇」；魏源從《韓非子》作「莫如」，其校記云陸希聲本作「治民」、韓非與王弼作「莫如」。本站從王弼作「治人事天，莫若嗇」。", "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、苏辙、憨山、王夫之正文作「治人事天，莫若啬」；陆希声作「治民事天，莫若啬」；吕惠卿、吴澄作「治人事天，莫如啬」；魏源从《韩非子》作「莫如」，其校记云陆希声本作「治民」、韩非与王弼作「莫如」。本站从王弼作「治人事天，莫若啬」。", "headwordSimp": "「治人事天」与「治民事天」、「莫若啬」与「莫如啬」", "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": "「嗇」之訓「愛」「儉」「貪」", "text": "王弼本無訓；河上公通行本作「嗇，愛也」，御注御疏亦作「愛」，以愛費為說；四部叢刊本此句轉錄作「嗇，貪也」；《玄德纂疏》卷十六所引河上公作「嗇，儉也」；李榮以道用為法式，陸希聲以儉約之至，吳澄以所入不輕出、所用不多耗，憨山以有而不用。本站注文從通行本作「愛」，異文兩存。", "source": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十六所引）、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、吳澄《道德真經注》、釋德清《道德經解》", "textSimp": "王弼本无训；河上公通行本作「啬，爱也」，御注御疏亦作「爱」，以爱费为说；四部丛刊本此句转录作「啬，贪也」；《玄德纂疏》卷十六所引河上公作「啬，俭也」；李荣以道用为法式，陆希声以俭约之至，吴澄以所入不轻出、所用不多耗，憨山以有而不用。本站注文从通行本作「爱」，异文两存。", "headwordSimp": "「啬」之训「爱」「俭」「贪」", "sourceSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十六所引）、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吴澄《道德真经注》、释德清《道德经解》", "id": "k003" }, { "sentenceId": "s002", "headword": "「早服」與「早復」「蚤服」", "text": "王弼、河上公、唐玄宗、蘇轍、憨山正文作「早服」；陸希聲、呂惠卿、吳澄作「早復」；魏源從《韓非子》作「蚤服」，其校記云諸本作「是謂」、焦竑云一本作「早復」。本站從王弼作「早服」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、唐玄宗、苏辙、憨山正文作「早服」；陆希声、吕惠卿、吴澄作「早复」；魏源从《韩非子》作「蚤服」，其校记云诸本作「是谓」、焦竑云一本作「早复」。本站从王弼作「早服」。", "headwordSimp": "「早服」与「早复」「蚤服」", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k004" }, { "sentenceId": "s006", "headword": "「莫知其極」迭句有無", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山正文皆有「莫知其極，可以有國」迭句；魏源校記云黃茂材「莫知其極」無迭句。本站從王弼有迭句。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山正文皆有「莫知其极，可以有国」迭句；魏源校记云黄茂材「莫知其极」无迭句。本站从王弼有迭句。", "headwordSimp": "「莫知其极」迭句有无", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k005" }, { "sentenceId": "s008", "headword": "「深根固柢」與「固蔕」「固蒂」", "text": "王弼、魏源、王夫之正文作「深根固柢」；河上公、成玄英、陸希聲、呂惠卿、吳澄作「深根固蔕」；蘇轍、憨山作「深根固蒂」；魏源校記云《韓非子》作「深其根，固其柢」、河上「柢」作「蒂」。本站從王弼作「柢」。", "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、魏源、王夫之正文作「深根固柢」；河上公、成玄英、陆希声、吕惠卿、吴澄作「深根固蔕」；苏辙、憨山作「深根固蒂」；魏源校记云《韩非子》作「深其根，固其柢」、河上「柢」作「蒂」。本站从王弼作「柢」。", "headwordSimp": "「深根固柢」与「固蔕」「固蒂」", "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": "s001", "headword": "出處與注數", "text": "河上公據四部叢刊本，參校《玄德纂疏》卷十六所引；成玄英、唐玄宗御注御疏、嚴遵、李榮據《玄德纂疏》卷十六所引；王弼據《道藏》本卷四；陸希聲據《道藏》本卷四，呂惠卿、蘇轍、吳澄據《道藏》本卷三；憨山、魏源、王夫之據公開轉錄本。河上公十一條、王弼六條、成玄英九條、唐玄宗御注八條、御疏八條、嚴遵一條、李榮八條、陸希聲一段、呂惠卿三段、蘇轍四條、吳澄三段、憨山一段（本站分六條）、魏源八條、王夫之三段。俞樾《諸子平議》此章未列。", "source": "河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、李榮《道德真經注》（以上成玄英、唐玄宗、嚴遵、李榮據《玄德纂疏》卷十六所引）、王弼《老子道德經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "河上公据四部丛刊本，参校《玄德纂疏》卷十六所引；成玄英、唐玄宗御注御疏、严遵、李荣据《玄德纂疏》卷十六所引；王弼据《道藏》本卷四；陆希声据《道藏》本卷四，吕惠卿、苏辙、吴澄据《道藏》本卷三；憨山、魏源、王夫之据公开转录本。河上公十一条、王弼六条、成玄英九条、唐玄宗御注八条、御疏八条、严遵一条、李荣八条、陆希声一段、吕惠卿三段、苏辙四条、吴澄三段、憨山一段（本站分六条）、魏源八条、王夫之三段。俞樾《诸子平议》此章未列。", "headwordSimp": "出处与注数", "sourceSimp": "河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、李荣《道德真经注》（以上成玄英、唐玄宗、严遵、李荣据《玄德纂疏》卷十六所引）、王弼《老子道德经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k007" } ], "glossarySimp": { "守道": "河上公本章章题。", "治人事天章": "《玄德纂疏》、吕惠卿、苏辙本章章题。", "治人": "治理人民。", "事天": "事奉上天、顺用天道。", "啬": "爱惜、俭省，有而不用。", "爱费": "爱惜耗费，即俭德。", "莫若": "不如、没有比……更好。", "莫如": "吕惠卿、吴澄异文，义同莫若。", "早服": "及早服从、顺服天道。", "早复": "陆希声、吕惠卿、吴澄异文，谓及早回复本性。", "蚤服": "魏源从《韩非子》所用异文，义同早服。", "重积德": "重叠积累德行。", "克": "河上公异文，义同克。", "极": "终极、穷尽、涯量。", "有国": "保有国家。", "母": "根本、本原，喻道。", "长久": "长远持久。", "深根固柢": "根柢深固，喻根本牢固。", "深根固蔕": "河上公、成玄英、陆希声、吕惠卿、吴澄异文，义同深根固柢。", "深根固蒂": "苏辙、憨山异文，义同深根固柢。", "长生久视": "生命长存、目视久远。", "农夫": "王弼以农夫治田喻啬。", "玄同": "严遵、李荣语，谓与道混同。", "冲气": "吴澄语，谓所得于天之气。", "韩非子": "魏源据以校「蚤服」「深其根，固其柢」。", "黄茂材": "魏源校记所引，谓「莫知其极」无迭句。", "焦竑": "魏源校记所引，谓一本作「早复」。", "朱熹": "魏源所引，以谦冲俭啬、早觉未损释早服。", "姚鼐": "魏源所引，以时暇力余、早从事释早服。", "李嘉谟": "魏源所引，以无所不啬、积于不积为说。" }, "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 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"generalSimp": "河上公以事为用、当用天道顺四时；王弼以上承天命为说；成玄英以敬事上帝；唐玄宗以天保可以事天；陆希声以质以事天则天降休祐；吕惠卿以顺天之所以为天而事；憨山以不以私智劳虑伤其性真。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c004", "c005", "c010", "c011", "c013", "c015" ], "refsSimp": [ "c002", "c004", "c005", "c010", "c011", "c013", "c015" ], "forms": [ { "form": "事天", "formSimp": "事天", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "嗇", "headwordSimp": "啬", "pinyin": "sè", "gloss": "愛惜、儉省，有而不用。", "glossSimp": "爱惜、俭省，有而不用。", "general": "河上公以嗇為愛，愛民財、愛精氣；王弼以農夫治田去其殊類、歸於齊一為喻；唐玄宗以愛費即儉德；李榮以道用為法式；陸希聲以儉約之至；呂惠卿以嗇其精神而不用；蘇轍以有而不用為嗇；吳澄以所入不輕出、所用不多耗；憨山以有而不用、即復性工夫。", "generalSimp": "河上公以啬为爱，爱民财、爱精气；王弼以农夫治田去其殊类、归于齐一为喻；唐玄宗以爱费即俭德；李荣以道用为法式；陆希声以俭约之至；吕惠卿以啬其精神而不用；苏辙以有而不用为啬；吴澄以所入不轻出、所用不多耗；憨山以有而不用、即复性工夫。", "variants": [ "愛", "儉", "貪" ], "variantsSimp": [ "爱", "俭", "贪" ], "refs": [ "c003", "c004", "c007", "c008", "c009", "c010", "c011", "c012", "c013", "c015", "c016" ], "refsSimp": [ "c003", "c004", "c007", "c008", "c009", "c010", "c011", "c012", "c013", "c015", "c016" ], "forms": [ { "form": "嗇", "formSimp": "啬", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s001", "headword": "莫若", "headwordSimp": "莫若", "pinyin": "mò ruò", "gloss": "不如、沒有比……更好。", "glossSimp": "不如、没有比……更好。", "general": "王弼以莫若猶莫過；成玄英以莫若猶無過；李榮以莫過以道用為法式；呂惠卿、吳澄作「莫如」；魏源校記云韓非、王弼作「莫如」。", "generalSimp": "王弼以莫若犹莫过；成玄英以莫若犹无过；李荣以莫过以道用为法式；吕惠卿、吴澄作「莫如」；魏源校记云韩非、王弼作「莫如」。", "variants": [ "莫如", "莫過" ], "variantsSimp": [ "莫如", "莫过" ], "refs": [ "c004", "c006", "c009", "c016" ], "refsSimp": [ "c004", "c006", "c009", "c016" ], "forms": [ { "form": "莫若", "formSimp": "莫若", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s002", "headword": "早服", "headwordSimp": "早服", "pinyin": "zǎo fú", "gloss": "及早服從、順服天道；一本作「早復」，謂及早回復本性。", "glossSimp": "及早服从、顺服天道；一本作「早复」，谓及早回复本性。", "general": "河上公以早為先、服為得，能先得天道；王弼以早服為常；成玄英以自利利他、制諸魔試為說；唐玄宗以財聚人、四方襁負而至；李榮以物先以歸；陸希聲、呂惠卿、吳澄作「早復」，以反還其初為說；蘇轍以物服之早為言；憨山以復性工夫莫速於此；魏源從《韓非子》作「蚤服」。", "generalSimp": "河上公以早为先、服为得，能先得天道；王弼以早服为常；成玄英以自利利他、制诸魔试为说；唐玄宗以财聚人、四方襁负而至；李荣以物先以归；陆希声、吕惠卿、吴澄作「早复」，以反还其初为说；苏辙以物服之早为言；憨山以复性工夫莫速于此；魏源从《韩非子》作「蚤服」。", "variants": [ "早復", "蚤服" ], "variantsSimp": [ "早复", "蚤服" ], "refs": [ "c017", "c019", "c020", "c021", "c022", "c023", "c024", "c025", "c026", "c027", "c028", "c029", "c030" ], "refsSimp": [ "c017", "c019", "c020", "c021", "c022", "c023", "c024", "c025", "c026", "c027", "c028", "c029", "c030" ], "forms": [ { "form": "早服", "formSimp": "早服", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "重積德", "headwordSimp": "重积德", "pinyin": "chóng jī dé", "gloss": "重疊積累德行。", "glossSimp": "重叠积累德行。", "general": "河上公以先得天道為重積德於己；王弼以不欲銳速、使早服其常為說；成玄英以深重累積、內制魔試外伏遐藩；唐玄宗以人歸有德、率土歸仁；李榮以道輕德薄則人不歸依；陸希聲以重積常德；蘇轍以歛藏其用、沒身不試為德重積；憨山以性德日厚、物欲消融；魏源引李嘉謨以積於不積為說。", "generalSimp": "河上公以先得天道为重积德于己；王弼以不欲锐速、使早服其常为说；成玄英以深重累积、内制魔试外伏遐藩；唐玄宗以人归有德、率土归仁；李荣以道轻德薄则人不归依；陆希声以重积常德；苏辙以歛藏其用、没身不试为德重积；憨山以性德日厚、物欲消融；魏源引李嘉谟以积于不积为说。", "variants": [], "variantsSimp": [], "refs": [ "c031", "c032", "c033", "c034", "c035", "c036", "c037", "c038", "c039", "c040" ], "refsSimp": [ "c031", "c032", "c033", "c034", "c035", "c036", "c037", "c038", "c039", "c040" ], "forms": [ { "form": "重積德", "formSimp": "重积德", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s004" ] } ], "occurrenceSentenceIds": [ "s003", "s004" ], "occurrenceCount": 2 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "克", "headwordSimp": "克", "pinyin": "kè", "gloss": "勝任、制服。", "glossSimp": "胜任、制服。", "general": "河上公以克為勝；成玄英以克兼勝、得二義；唐玄宗以克為能、無有不能制服；李榮以德重仁深無不克勝；呂惠卿以至德水火寒暑禽獸不能害；憨山以克即克己之克、物欲消融無物與敵。", "generalSimp": "河上公以克为胜；成玄英以克兼胜、得二义；唐玄宗以克为能、无有不能制服；李荣以德重仁深无不克胜；吕惠卿以至德水火寒暑禽兽不能害；憨山以克即克己之克、物欲消融无物与敌。", "variants": [ "剋" ], "variantsSimp": [ "克" ], "refs": [ "c041", "c042", "c043", "c044", "c045", "c046", "c037" ], "refsSimp": [ "c041", "c042", "c043", "c044", "c045", "c046", "c037" ], "forms": [ { "form": "克", "formSimp": "克", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s005" ] }, { "form": "剋", "formSimp": "克", "kind": "variant", "count": 2, "sentenceIds": [ "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s004", "s005" ], "occurrenceCount": 2 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s005", "headword": "極", "headwordSimp": "极", "pinyin": "jí", "gloss": "終極、窮盡、涯量。", "glossSimp": "终极、穷尽、涯量。", "general": "河上公以莫有知己德之窮極；王弼以道無窮為說；成玄英以道德深遠莫能知其窮極；唐玄宗以殊俗慕化、絕域觀風無遠不至；嚴遵以天下玄同豈知其極；李榮以四夷賓伏、國界無邊；憨山以極猶涯量。", "generalSimp": "河上公以莫有知己德之穷极；王弼以道无穷为说；成玄英以道德深远莫能知其穷极；唐玄宗以殊俗慕化、绝域观风无远不至；严遵以天下玄同岂知其极；李荣以四夷宾伏、国界无边；憨山以极犹涯量。", "variants": [], "variantsSimp": [], "refs": [ "c047", "c048", "c049", "c050", "c051", "c052", "c053", "c054" ], "refsSimp": [ "c047", "c048", "c049", "c050", "c051", "c052", "c053", "c054" ], "forms": [ { "form": "極", "formSimp": "极", "kind": "headword", "count": 2, "sentenceIds": [ "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s005", "s006" ], "occurrenceCount": 2 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s006", "headword": "有國", "headwordSimp": "有国", "pinyin": "yǒu guó", "gloss": "保有國家。", "glossSimp": "保有国家。", "general": "河上公以有社稷、為民致福；王弼以有窮蒞國則非能有國；成玄英以蒞民為王侯化主；唐玄宗以德化無遠不及、萬人所歸；李榮以境土無邊、道德無際；吳澄以國喻人之身；憨山以內聖之德既全而可以托於天下。", "generalSimp": "河上公以有社稷、为民致福；王弼以有穷莅国则非能有国；成玄英以莅民为王侯化主；唐玄宗以德化无远不及、万人所归；李荣以境土无边、道德无际；吴澄以国喻人之身；憨山以内圣之德既全而可以托于天下。", "variants": [], "variantsSimp": [], "refs": [ "c030", "c055", "c056", "c057", "c058", "c059", "c060", "c061" ], "refsSimp": [ "c030", "c055", "c056", "c057", "c058", "c059", "c060", "c061" ], "forms": [ { "form": "有國", "formSimp": "有国", "kind": "headword", "count": 2, "sentenceIds": [ "s006", "s007" ] } ], "occurrenceSentenceIds": [ "s006", "s007" ], "occurrenceCount": 2 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s007", "headword": "母", "headwordSimp": "母", "pinyin": "mǔ", "gloss": "根本、本原，喻道。", "glossSimp": "根本、本原，喻道。", "general": "河上公以母為道、國身同體；王弼以國之所以安謂之母；成玄英以慈育蒼生視物如子；唐玄宗以茂養百姓為義；李榮以國由道生、道為國母；吳澄以德為身形之母、氣為身形之母。", "generalSimp": "河上公以母为道、国身同体；王弼以国之所以安谓之母；成玄英以慈育苍生视物如子；唐玄宗以茂养百姓为义；李荣以国由道生、道为国母；吴澄以德为身形之母、气为身形之母。", "variants": [], "variantsSimp": [], "refs": [ "c063", "c064", "c065", "c066", "c067", "c068", "c069" ], "refsSimp": [ "c063", "c064", "c065", "c066", "c067", "c068", "c069" ], "forms": [ { "form": "母", "formSimp": "母", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s007", "headword": "長久", "headwordSimp": "长久", "pinyin": "cháng jiǔ", "gloss": "長遠持久。", "glossSimp": "长远持久。", "general": "河上公以保身中之道、精氣不勞則可長久；唐玄宗以福祚永昌；成玄英以功成不處、無為虚淡；李榮以有道則國安；吳澄以守有國之母則道可長、德可久；憨山以先天地不為老、後天地不為終；王夫之以有國與長久兩難並而並之於此。", "generalSimp": "河上公以保身中之道、精气不劳则可长久；唐玄宗以福祚永昌；成玄英以功成不处、无为虚淡；李荣以有道则国安；吴澄以守有国之母则道可长、德可久；憨山以先天地不为老、后天地不为终；王夫之以有国与长久两难并而并之于此。", "variants": [], "variantsSimp": [], "refs": [ "c062", "c063", "c065", "c066", "c067", "c068", "c069", "c070" ], "refsSimp": [ "c062", "c063", "c065", "c066", "c067", "c068", "c069", "c070" ], "forms": [ { "form": "長久", "formSimp": "长久", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s008", "headword": "深根固柢", "headwordSimp": "深根固柢", "pinyin": "shēn gēn gù dǐ", "gloss": "根柢深固，喻根本牢固。", "glossSimp": "根柢深固，喻根本牢固。", "general": "河上公以氣為根、精為蒂，深藏固守、無使泄漏；成玄英以根本、蒂迹分釋，本迹俱妙；唐玄宗以埋根於道、固蒂於德；李榮以理國以道為根、修身以德為蒂；蘇轍以不以外耗內則根深不可拔、蒂固不可脫；吳澄以根深不拔、蒂固不脫喻長生久視；魏源校記云《韓非子》作「深其根，固其柢」。", "generalSimp": "河上公以气为根、精为蒂，深藏固守、无使泄漏；成玄英以根本、蒂迹分释，本迹俱妙；唐玄宗以埋根于道、固蒂于德；李荣以理国以道为根、修身以德为蒂；苏辙以不以外耗内则根深不可拔、蒂固不可脱；吴澄以根深不拔、蒂固不脱喻长生久视；魏源校记云《韩非子》作「深其根，固其柢」。", "variants": [ "深根固蔕", "深根固蒂", "深其根固其柢" ], "variantsSimp": [ "深根固蔕", "深根固蒂", "深其根固其柢" ], "refs": [ "c071", "c072", "c073", "c074", "c075", "c076", "c077", "c078" ], "refsSimp": [ "c071", "c072", "c073", "c074", "c075", "c076", "c077", "c078" ], "forms": [ { "form": "深根固柢", "formSimp": "深根固柢", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s009", "headword": "長生久視", "headwordSimp": "长生久视", "pinyin": "cháng shēng jiǔ shì", "gloss": "生命長存、目視久遠。", "glossSimp": "生命长存、目视久远。", "general": "河上公以深根固蔕者乃長生久視之道；成玄英以視為照；唐玄宗以命延為長生、恆照為久視；李榮以蒂固則長生、根深則久視；蘇轍以保性命之常、不以外耗內為說；吳澄以形之留氣為說。", "generalSimp": "河上公以深根固蔕者乃长生久视之道；成玄英以视为照；唐玄宗以命延为长生、恒照为久视；李荣以蒂固则长生、根深则久视；苏辙以保性命之常、不以外耗内为说；吴澄以形之留气为说。", "variants": [], "variantsSimp": [], "refs": [ "c072", "c073", "c074", "c075", "c076", "c079" ], "refsSimp": [ "c072", "c073", "c074", "c075", "c076", "c079" ], "forms": [ { "form": "長生久視", "formSimp": "长生久视", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 14, "id": "g001", "noteId": "", "sentenceId": "", "headword": "守道", "headwordSimp": "守道", "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": "守道", "formSimp": "守道", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 15, "id": "g002", "noteId": "", "sentenceId": "", "headword": "治人事天章", "headwordSimp": "治人事天章", "pinyin": "", "gloss": "《玄德纂疏》、呂惠卿、蘇轍本章章題。", "glossSimp": "《玄德纂疏》、吕惠卿、苏辙本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "治人事天章", "formSimp": "治人事天章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 16, "id": "g003", "noteId": "", "sentenceId": "s001", "headword": "治人", "headwordSimp": "治人", "pinyin": "", "gloss": "治理人民。", "glossSimp": "治理人民。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "治人", "formSimp": "治人", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 17, "id": "g004", "noteId": "", "sentenceId": "s001", "headword": "事天", "headwordSimp": "事天", "pinyin": "", "gloss": "事奉上天、順用天道。", "glossSimp": "事奉上天、顺用天道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "事天", "formSimp": "事天", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 18, "id": "g005", "noteId": "", "sentenceId": "s001", "headword": "嗇", "headwordSimp": "啬", "pinyin": "", "gloss": "愛惜、儉省，有而不用。", "glossSimp": "爱惜、俭省，有而不用。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "嗇", "formSimp": "啬", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 19, "id": "g006", "noteId": "", "sentenceId": "", "headword": "愛費", "headwordSimp": "爱费", "pinyin": "", "gloss": "愛惜耗費，即儉德。", "glossSimp": "爱惜耗费，即俭德。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "愛費", "formSimp": "爱费", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 20, "id": "g007", "noteId": "", "sentenceId": "s001", "headword": "莫若", "headwordSimp": "莫若", "pinyin": "", "gloss": "不如、沒有比……更好。", "glossSimp": "不如、没有比……更好。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "莫若", "formSimp": "莫若", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 21, "id": "g008", "noteId": "", "sentenceId": "", "headword": "莫如", "headwordSimp": "莫如", "pinyin": "", "gloss": "呂惠卿、吳澄異文，義同莫若。", "glossSimp": "吕惠卿、吴澄异文，义同莫若。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "莫如", "formSimp": "莫如", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 22, "id": "g009", "noteId": "", "sentenceId": "s002", "headword": "早服", "headwordSimp": "早服", "pinyin": "", "gloss": "及早服從、順服天道。", "glossSimp": "及早服从、顺服天道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "早服", "formSimp": "早服", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 23, "id": "g010", "noteId": "", "sentenceId": "", "headword": "早復", "headwordSimp": "早复", "pinyin": "", "gloss": "陸希聲、呂惠卿、吳澄異文，謂及早回復本性。", "glossSimp": "陆希声、吕惠卿、吴澄异文，谓及早回复本性。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "早復", "formSimp": "早复", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 24, "id": "g011", "noteId": "", "sentenceId": "", "headword": "蚤服", "headwordSimp": "蚤服", "pinyin": "", "gloss": "魏源從《韓非子》所用異文，義同早服。", "glossSimp": "魏源从《韩非子》所用异文，义同早服。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "蚤服", "formSimp": "蚤服", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 25, "id": "g012", "noteId": "", "sentenceId": "s003", "headword": "重積德", "headwordSimp": "重积德", "pinyin": "", "gloss": "重疊積累德行。", "glossSimp": "重叠积累德行。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "重積德", "formSimp": "重积德", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s004" ] } ], "occurrenceSentenceIds": [ "s003", "s004" ], "occurrenceCount": 2 }, { "order": 26, "id": "g013", "noteId": "", "sentenceId": "s004", "headword": "克", "headwordSimp": "克", "pinyin": "", "gloss": "勝任、制服。", "glossSimp": "河上公异文，义同克。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "克", "formSimp": "克", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s004", "s005" ], "occurrenceCount": 2 }, { "order": 27, "id": "g014", "noteId": "", "sentenceId": "s005", "headword": "剋", "headwordSimp": "极", "pinyin": "", "gloss": "河上公異文，義同克。", "glossSimp": "终极、穷尽、涯量。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "剋", "formSimp": "极", "kind": "headword", "count": 2, "sentenceIds": [ "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s005", "s006" ], "occurrenceCount": 2 }, { "order": 28, "id": "g015", "noteId": "", "sentenceId": "s005", "headword": "極", "headwordSimp": "有国", "pinyin": "", "gloss": "終極、窮盡、涯量。", "glossSimp": "保有国家。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "極", "formSimp": "有国", "kind": "headword", "count": 3, "sentenceIds": [ "s005", "s006", "s007" ] } ], "occurrenceSentenceIds": [ "s005", "s006", "s007" ], "occurrenceCount": 3 }, { "order": 29, "id": "g016", "noteId": "", "sentenceId": "s006", "headword": "有國", "headwordSimp": "母", "pinyin": "", "gloss": "保有國家。", "glossSimp": "根本、本原，喻道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "有國", "formSimp": "母", "kind": "headword", "count": 2, "sentenceIds": [ "s006", "s007" ] } ], "occurrenceSentenceIds": [ "s006", "s007" ], "occurrenceCount": 2 }, { "order": 30, "id": "g017", "noteId": "", "sentenceId": "s007", "headword": "母", "headwordSimp": "长久", "pinyin": "", "gloss": "根本、本原，喻道。", "glossSimp": "长远持久。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "母", "formSimp": "长久", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 31, "id": "g018", "noteId": "", "sentenceId": "s007", "headword": "長久", "headwordSimp": "深根固柢", "pinyin": "", "gloss": "長遠持久。", "glossSimp": "根柢深固，喻根本牢固。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "長久", "formSimp": "深根固柢", "kind": "headword", "count": 2, "sentenceIds": [ "s007", "s008" ] } ], "occurrenceSentenceIds": [ "s007", "s008" ], "occurrenceCount": 2 }, { "order": 32, "id": "g019", "noteId": "", "sentenceId": "s008", "headword": "深根固柢", "headwordSimp": "深根固蔕", "pinyin": "", "gloss": "根柢深固，喻根本牢固。", "glossSimp": "河上公、成玄英、陆希声、吕惠卿、吴澄异文，义同深根固柢。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "深根固柢", "formSimp": "深根固蔕", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 33, "id": "g020", "noteId": "", "sentenceId": "", "headword": "深根固蔕", "headwordSimp": "深根固蒂", "pinyin": "", "gloss": "河上公、成玄英、陸希聲、呂惠卿、吳澄異文，義同深根固柢。", "glossSimp": "苏辙、憨山异文，义同深根固柢。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "深根固蔕", "formSimp": "深根固蒂", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 34, "id": "g021", "noteId": "", "sentenceId": "s009", "headword": "深根固蒂", "headwordSimp": "长生久视", "pinyin": "", "gloss": "蘇轍、憨山異文，義同深根固柢。", "glossSimp": "生命长存、目视久远。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "深根固蒂", "formSimp": "长生久视", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 35, "id": "g022", "noteId": "", "sentenceId": "s009", "headword": "長生久視", "headwordSimp": "农夫", "pinyin": "", "gloss": "生命長存、目視久遠。", "glossSimp": "王弼以农夫治田喻啬。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "長生久視", "formSimp": "农夫", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 36, "id": "g023", "noteId": "", "sentenceId": "", "headword": "農夫", "headwordSimp": "玄同", "pinyin": "", "gloss": "王弼以農夫治田喻嗇。", "glossSimp": "严遵、李荣语，谓与道混同。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "農夫", "formSimp": "玄同", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 37, "id": "g024", "noteId": "", "sentenceId": "", "headword": "玄同", "headwordSimp": "冲气", "pinyin": "", "gloss": "嚴遵、李榮語，謂與道混同。", "glossSimp": "吴澄语，谓所得于天之气。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "玄同", "formSimp": "冲气", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 38, "id": "g025", "noteId": "", "sentenceId": "", "headword": "沖氣", "headwordSimp": "韩非子", "pinyin": "", "gloss": "吳澄語，謂所得於天之氣。", "glossSimp": "魏源据以校「蚤服」「深其根，固其柢」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "沖氣", "formSimp": "韩非子", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 39, "id": "g026", "noteId": "", "sentenceId": "", "headword": "韓非子", "headwordSimp": "黄茂材", "pinyin": "", "gloss": "魏源據以校「蚤服」「深其根，固其柢」。", "glossSimp": "魏源校记所引，谓「莫知其极」无迭句。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "韓非子", "formSimp": "黄茂材", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 40, "id": "g027", "noteId": "", "sentenceId": "", "headword": "黃茂材", "headwordSimp": "焦竑", "pinyin": "", "gloss": "魏源校記所引，謂「莫知其極」無迭句。", "glossSimp": "魏源校记所引，谓一本作「早复」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "黃茂材", "formSimp": "焦竑", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 41, "id": "g028", "noteId": "", "sentenceId": "", "headword": "焦竑", "headwordSimp": "朱熹", "pinyin": "", "gloss": "魏源校記所引，謂一本作「早復」。", "glossSimp": "魏源所引，以谦冲俭啬、早觉未损释早服。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "焦竑", "formSimp": "朱熹", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 42, "id": "g029", "noteId": "", "sentenceId": "", "headword": "朱熹", "headwordSimp": "姚鼐", "pinyin": "", "gloss": "魏源所引，以謙沖儉嗇、早覺未損釋早服。", "glossSimp": "魏源所引，以时暇力余、早从事释早服。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "朱熹", "formSimp": "姚鼐", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 43, "id": "g030", "noteId": "", "sentenceId": "", "headword": "姚鼐", "headwordSimp": "李嘉谟", "pinyin": "", "gloss": "魏源所引，以時暇力餘、早從事釋早服。", "glossSimp": "魏源所引，以无所不啬、积于不积为说。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "姚鼐", "formSimp": "李嘉谟", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 44, "id": "g031", "noteId": "", "sentenceId": "", "headword": "李嘉謨", "headwordSimp": "李嘉謨", "pinyin": "", "gloss": "魏源所引，以無所不嗇、積於不積為說。", "glossSimp": "", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "李嘉謨", "formSimp": "李嘉謨", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第五十九章九句的十三家對照，為德經第二十二章。河上公此章據四部叢刊本，參校《玄德纂疏》卷十六所引；成玄英、唐玄宗御注御疏、嚴遵、李榮據《玄德纂疏》卷十六所引；王弼據《道藏》本卷四；陸希聲、呂惠卿、蘇轍、吳澄據《道藏》本；憨山、魏源、王夫之據公開轉錄本。俞樾《諸子平議》此章未列。河上公題「守道」，《玄德纂疏》、呂惠卿、蘇轍題「治人事天章」，吳澄此章為其第五十章，魏源此章為其第五十一章。嗇，有愛、儉、貪三訓，亦有有而不用、留形惜氣之解；早服，有先得天道、服事其君、反還其初、服之早之別；重積德，有積德於己、不欲銳速、積行累功、歛藏其用諸說；莫知其極，有道無窮、德化無遠不至、天下玄同之異；有國之母，有國身同體、茂養百姓、道為國母之別；深根固柢，有氣根精蒂、埋根於道、本迹俱妙、根柢深固諸解。", "concepts": [ { "id": "zhi-ren-shi-tian-mo-ruo-se", "name": "治人事天，莫若嗇", "nameTrad": "治人事天，莫若嗇", "question": "治人與事天何以同歸於嗇？", "questionTrad": "治人與事天何以同歸於嗇？", "intro": "河上公以治人為人君理民、事天為用天道順四時，嗇則兼治國愛民財、治身愛精氣兩義，故治人事天皆莫如嗇。王弼以莫若猶莫過，取農夫治田為喻：去其殊類、歸於齊一，全其自然、不急其荒病而除其所以荒病，上承天命、下綏百姓，莫過於此。成玄英分全章為四道，以無為之法釋莫若，謂上合天道、下化黎元者無過用無為。唐玄宗以嗇為愛費，愛費即儉德，儉則足用可以聚人、粢盛豐備而天享明德，故人和可以理人、天保可以事天。李榮以下理於人、上事於天莫過以道用為法式。陸希聲以嗇為儉約之至，嗇於事則素、約於理則質，質以事天則天降休祐、素以治民則民躋富壽。呂惠卿以順人之所以為人者治人、順天之所以為天者事天為說，引《莊子》純素之道、唯神是守，謂嗇其精神而不用。蘇轍以方割、廉劌、直肆、光耀四者反顯嗇義，嗇者有而不用，唯誠有而能嗇則物服之早。吳澄以人所成之形、天所受之氣為說，嗇即所入不輕出、所用不多耗，為留形惜氣之要術。憨山以此為離欲復性、外王內聖之道，人指物欲、天指性德，以嗇治人則雖有天下而不與，以嗇事天則有智而不用其智。魏源校記出「治民」「莫如」異文。王夫之則以人情無盡、天數無極，取治之事之則不及情者多、無可極者遠，故守之圜中而鮮所治、鮮所事。諸家或就政教言愛費，或就治身言惜精氣，或就復性言不用，大旨以愛惜不費、有而不用為治人事天之通則。", "introTrad": "河上公以治人為人君理民、事天為用天道順四時，嗇則兼治國愛民財、治身愛精氣兩義，故治人事天皆莫如嗇。王弼以莫若猶莫過，取農夫治田為喻：去其殊類、歸於齊一，全其自然、不急其荒病而除其所以荒病，上承天命、下綏百姓，莫過於此。成玄英分全章為四道，以無為之法釋莫若，謂上合天道、下化黎元者無過用無為。唐玄宗以嗇為愛費，愛費即儉德，儉則足用可以聚人、粢盛豐備而天享明德，故人和可以理人、天保可以事天。李榮以下理於人、上事於天莫過以道用為法式。陸希聲以嗇為儉約之至，嗇於事則素、約於理則質，質以事天則天降休祐、素以治民則民躋富壽。呂惠卿以順人之所以為人者治人、順天之所以為天者事天為說，引《莊子》純素之道、唯神是守，謂嗇其精神而不用。蘇轍以方割、廉劌、直肆、光耀四者反顯嗇義，嗇者有而不用，唯誠有而能嗇則物服之早。吳澄以人所成之形、天所受之氣為說，嗇即所入不輕出、所用不多耗，為留形惜氣之要術。憨山以此為離欲復性、外王內聖之道，人指物欲、天指性德，以嗇治人則雖有天下而不與，以嗇事天則有智而不用其智。魏源校記出「治民」「莫如」異文。王夫之則以人情無盡、天數無極，取治之事之則不及情者多、無可極者遠，故守之圜中而鮮所治、鮮所事。諸家或就政教言愛費，或就治身言惜精氣，或就復性言不用，大旨以愛惜不費、有而不用為治人事天之通則。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "治人為理民、事天為用天道順四時；嗇為愛，治國愛民財、治身愛精氣。", "thesisTrad": "治人為理民、事天為用天道順四時；嗇為愛，治國愛民財、治身愛精氣。", "noteIds": [ "c001", "c002", "c003" ], "workTypeSimp": "注", "thesisSimp": "治人为理民、事天为用天道顺四时；啬为爱，治国爱民财、治身爱精气。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "莫若猶莫過，嗇取農夫治田去其殊類、歸於齊一、全其自然為喻。", "thesisTrad": "莫若猶莫過，嗇取農夫治田去其殊類、歸於齊一、全其自然為喻。", "noteIds": [ "c004" ], "workTypeSimp": "注", "thesisSimp": "莫若犹莫过，啬取农夫治田去其殊类、归于齐一、全其自然为喻。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "全章文有四道；莫若猶無過，謂上合天道、下化黎元無過用無為之法。", "thesisTrad": "全章文有四道；莫若猶無過，謂上合天道、下化黎元無過用無為之法。", "noteIds": [ "c005", "c006" ], "workTypeSimp": "疏", "thesisSimp": "全章文有四道；莫若犹无过，谓上合天道、下化黎元无过用无为之法。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "嗇為愛費，愛費即儉德；儉則足用可以聚人，人和理人、天保事天。", "thesisTrad": "嗇為愛費，愛費即儉德；儉則足用可以聚人，人和理人、天保事天。", "noteIds": [ "c007", "c008" ], "workTypeSimp": "御注", "thesisSimp": "啬为爱费，爱费即俭德；俭则足用可以聚人，人和理人、天保事天。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "下理於人、上事於天，莫過以道用為法式。", "thesisTrad": "下理於人、上事於天，莫過以道用為法式。", "noteIds": [ "c009" ], "workTypeSimp": "注", "thesisSimp": "下理于人、上事于天，莫过以道用为法式。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "嗇為儉約之至，質以事天則天降休祐、素以治民則民躋富壽。", "thesisTrad": "嗇為儉約之至，質以事天則天降休祐、素以治民則民躋富壽。", "noteIds": [ "c010" ], "workTypeSimp": "传", "thesisSimp": "啬为俭约之至，质以事天则天降休祐、素以治民则民跻富寿。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "順人之所以為人者治人、順天之所以為天者事天，嗇其精神而不用。", "thesisTrad": "順人之所以為人者治人、順天之所以為天者事天，嗇其精神而不用。", "noteIds": [ "c011" ], "workTypeSimp": "传", "thesisSimp": "顺人之所以为人者治人、顺天之所以为天者事天，啬其精神而不用。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "方割、廉劌、直肆、光耀反顯嗇義；嗇者有而不用。", "thesisTrad": "方割、廉劌、直肆、光耀反顯嗇義；嗇者有而不用。", "noteIds": [ "c012" ], "workTypeSimp": "解", "thesisSimp": "方割、廉刿、直肆、光耀反显啬义；啬者有而不用。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "人所成之形、天所受之氣；嗇即所入不輕出、所用不多耗。", "thesisTrad": "人所成之形、天所受之氣；嗇即所入不輕出、所用不多耗。", "noteIds": [ "c013" ], "workTypeSimp": "注", "thesisSimp": "人所成之形、天所受之气；啬即所入不轻出、所用不多耗。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "嗇即有而不用，人指物欲、天指性德；以嗇治人、以嗇事天即復性工夫。", "thesisTrad": "嗇即有而不用，人指物欲、天指性德；以嗇治人、以嗇事天即復性工夫。", "noteIds": [ "c014", "c015" ], "workTypeSimp": "解", "thesisSimp": "啬即有而不用，人指物欲、天指性德；以啬治人、以啬事天即复性工夫。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校記出陸希聲本作「治民」、韓非與王弼作「莫如」。", "thesisTrad": "校記出陸希聲本作「治民」、韓非與王弼作「莫如」。", "noteIds": [ "c016" ], "workTypeSimp": "本义", "thesisSimp": "校记出陆希声本作「治民」、韩非与王弼作「莫如」。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "人情無盡、天數無極，取治事之則不及情而無可極；守之圜中則鮮所治、鮮所事。", "thesisTrad": "人情無盡、天數無極，取治事之則不及情而無可極；守之圜中則鮮所治、鮮所事。", "noteIds": [ "c018" ], "workTypeSimp": "衍", "thesisSimp": "人情无尽、天数无极，取治事之则不及情而无可极；守之圜中则鲜所治、鲜所事。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以理民、用天道分釋治人事天而立說。", "textTrad": "河上公以理民、用天道分釋治人事天而立說。", "relationSimp": "立论", "textSimp": "河上公以理民、用天道分释治人事天而立说。" }, { "noteId": "c004", "relation": "注", "relationTrad": "注", "text": "王弼以農夫治田去其殊類、歸於齊一申之。", "textTrad": "王弼以農夫治田去其殊類、歸於齊一申之。", "relationSimp": "注", "textSimp": "王弼以农夫治田去其殊类、归于齐一申之。" }, { "noteId": "c005", "relation": "疏", "relationTrad": "疏", "text": "成玄英分全章為四道，先標章義。", "textTrad": "成玄英分全章為四道，先標章義。", "relationSimp": "疏", "textSimp": "成玄英分全章为四道，先标章义。" }, { "noteId": "c007", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以愛費即儉德立說，兼理人、事天二義。", "textTrad": "唐玄宗以愛費即儉德立說，兼理人、事天二義。", "relationSimp": "御注", "textSimp": "唐玄宗以爱费即俭德立说，兼理人、事天二义。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "李榮以道用為法式轉進。", "textTrad": "李榮以道用為法式轉進。", "relationSimp": "注", "textSimp": "李荣以道用为法式转进。" }, { "noteId": "c010", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以儉約之至、質素事天治民別解。", "textTrad": "陸希聲以儉約之至、質素事天治民別解。", "relationSimp": "传", "textSimp": "陆希声以俭约之至、质素事天治民别解。" }, { "noteId": "c011", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以純素守神、嗇其精神而不用為說。", "textTrad": "呂惠卿以純素守神、嗇其精神而不用為說。", "relationSimp": "传", "textSimp": "吕惠卿以纯素守神、啬其精神而不用为说。" }, { "noteId": "c012", "relation": "解", "relationTrad": "解", "text": "蘇轍以四事不盡其用反顯嗇義。", "textTrad": "蘇轍以四事不盡其用反顯嗇義。", "relationSimp": "解", "textSimp": "苏辙以四事不尽其用反显啬义。" }, { "noteId": "c013", "relation": "注", "relationTrad": "注", "text": "吳澄以留形惜氣之要術為說。", "textTrad": "吳澄以留形惜氣之要術為說。", "relationSimp": "注", "textSimp": "吴澄以留形惜气之要术为说。" }, { "noteId": "c014", "relation": "解", "relationTrad": "解", "text": "憨山以離欲復性、外王內聖總攝全章。", "textTrad": "憨山以離欲復性、外王內聖總攝全章。", "relationSimp": "解", "textSimp": "憨山以离欲复性、外王内圣总摄全章。" }, { "noteId": "c016", "relation": "按語", "relationTrad": "按語", "text": "魏源校記出「治民」「莫如」異文。", "textTrad": "魏源校記出「治民」「莫如」異文。", "relationSimp": "按语", "textSimp": "魏源校记出「治民」「莫如」异文。" }, { "noteId": "c018", "relation": "衍", "relationTrad": "衍", "text": "王夫之以人情無盡、天數無極總結。", "textTrad": "王夫之以人情無盡、天數無極總結。", "relationSimp": "衍", "textSimp": "王夫之以人情无尽、天数无极总结。" } ], "nameSimp": "治人事天，莫若啬", "questionSimp": "治人与事天何以同归于啬？", "introSimp": "河上公以治人为人君理民、事天为用天道顺四时，啬则兼治国爱民财、治身爱精气两义，故治人事天皆莫如啬。王弼以莫若犹莫过，取农夫治田为喻：去其殊类、归于齐一，全其自然、不急其荒病而除其所以荒病，上承天命、下绥百姓，莫过于此。成玄英分全章为四道，以无为之法释莫若，谓上合天道、下化黎元者无过用无为。唐玄宗以啬为爱费，爱费即俭德，俭则足用可以聚人、粢盛丰备而天享明德，故人和可以理人、天保可以事天。李荣以下理于人、上事于天莫过以道用为法式。陆希声以啬为俭约之至，啬于事则素、约于理则质，质以事天则天降休祐、素以治民则民跻富寿。吕惠卿以顺人之所以为人者治人、顺天之所以为天者事天为说，引《庄子》纯素之道、唯神是守，谓啬其精神而不用。苏辙以方割、廉刿、直肆、光耀四者反显啬义，啬者有而不用，唯诚有而能啬则物服之早。吴澄以人所成之形、天所受之气为说，啬即所入不轻出、所用不多耗，为留形惜气之要术。憨山以此为离欲复性、外王内圣之道，人指物欲、天指性德，以啬治人则虽有天下而不与，以啬事天则有智而不用其智。魏源校记出「治民」「莫如」异文。王夫之则以人情无尽、天数无极，取治之事之则不及情者多、无可极者远，故守之圜中而鲜所治、鲜所事。诸家或就政教言爱费，或就治身言惜精气，或就复性言不用，大旨以爱惜不费、有而不用为治人事天之通则。" }, { "id": "zao-fu-zhong-ji-de", "name": "夫唯嗇，是謂早服；早服謂之重積德", "nameTrad": "夫唯嗇，是謂早服；早服謂之重積德", "question": "嗇何以能早服，早服何以謂之重積德？", "questionTrad": "嗇何以能早服，早服何以謂之重積德？", "intro": "河上公以早為先、服為得，能愛惜民財精氣則能先得天道，先得天道即重積德於己。王弼以早服為常，唯重積德不欲銳速，然後能使早服其常。成玄英以無為之法自利利他，用之治身則制諸魔試、用之治國則遠鄉歸伏，此為早服；重則深重、積則累積，必須積累功行其德深重方可遠伏。唐玄宗御注以財聚人，君能儉愛則四方之人襁負而至、早服事其君；御疏申以普天仰化、率土歸仁，由行節儉則百姓早服事之。李榮以道為式、物先以歸釋早服，以道輕德薄則人不歸依、重積深厚則物自賓伏釋重積德。陸希聲以守質素則速反淳德為早復，早復者斲雕成樸、化澆為淳，是謂重積常德。呂惠卿以嗇其精神而不用為早復，茍不嗇而費之至於神弊精勞則無由反其精神；人之生也固足於德，誠能嗇而早復則德日益以充。蘇轍以世患無以服人為說，誠有而能嗇則物知其非不能而服之早；歛藏其用至於沒身不試則德重積。吳澄以復為反還其初、重為多、積為畜聚於內，嗇於用氣則虧者全、衰者盛而早反其初。憨山以復性工夫莫速於此為早復，引復卦不遠復、克己復禮、復見天地之心為證，性德日厚則物欲消融。魏源從《韓非子》作「蚤服」，校記云諸本作「是謂」、焦竑云一本作「早復」，並引朱熹早覺未損而嗇、姚鼐時暇力餘而早從事、李嘉謨積於不積諸說。王夫之則以守之圜中、鮮所治鮮所事為說，謂不德之德天人無所邀望亦無所怨恫，牡觸有窮而牝受無止。諸家或就政教言服事之早，或就治身言復性之速，或就積行言德厚之漸，大旨以嗇為先著、早服為不待事至而先有其備。", "introTrad": "河上公以早為先、服為得，能愛惜民財精氣則能先得天道，先得天道即重積德於己。王弼以早服為常，唯重積德不欲銳速，然後能使早服其常。成玄英以無為之法自利利他，用之治身則制諸魔試、用之治國則遠鄉歸伏，此為早服；重則深重、積則累積，必須積累功行其德深重方可遠伏。唐玄宗御注以財聚人，君能儉愛則四方之人襁負而至、早服事其君；御疏申以普天仰化、率土歸仁，由行節儉則百姓早服事之。李榮以道為式、物先以歸釋早服，以道輕德薄則人不歸依、重積深厚則物自賓伏釋重積德。陸希聲以守質素則速反淳德為早復，早復者斲雕成樸、化澆為淳，是謂重積常德。呂惠卿以嗇其精神而不用為早復，茍不嗇而費之至於神弊精勞則無由反其精神；人之生也固足於德，誠能嗇而早復則德日益以充。蘇轍以世患無以服人為說，誠有而能嗇則物知其非不能而服之早；歛藏其用至於沒身不試則德重積。吳澄以復為反還其初、重為多、積為畜聚於內，嗇於用氣則虧者全、衰者盛而早反其初。憨山以復性工夫莫速於此為早復，引復卦不遠復、克己復禮、復見天地之心為證，性德日厚則物欲消融。魏源從《韓非子》作「蚤服」，校記云諸本作「是謂」、焦竑云一本作「早復」，並引朱熹早覺未損而嗇、姚鼐時暇力餘而早從事、李嘉謨積於不積諸說。王夫之則以守之圜中、鮮所治鮮所事為說，謂不德之德天人無所邀望亦無所怨恫，牡觸有窮而牝受無止。諸家或就政教言服事之早，或就治身言復性之速，或就積行言德厚之漸，大旨以嗇為先著、早服為不待事至而先有其備。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "早為先、服為得；愛惜民財精氣則先得天道，是重積德於己。", "thesisTrad": "早為先、服為得；愛惜民財精氣則先得天道，是重積德於己。", "noteIds": [ "c019", "c031" ], "workTypeSimp": "注", "thesisSimp": "早为先、服为得；爱惜民财精气则先得天道，是重积德于己。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "早服為常；唯重積德不欲銳速，乃能使早服其常。", "thesisTrad": "早服為常；唯重積德不欲銳速，乃能使早服其常。", "noteIds": [ "c020", "c032" ], "workTypeSimp": "注", "thesisSimp": "早服为常；唯重积德不欲锐速，乃能使早服其常。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "無為之法自利利他，制魔試、遠鄉歸伏為早服；積累功行其德深重為重積德。", "thesisTrad": "無為之法自利利他，制魔試、遠鄉歸伏為早服；積累功行其德深重為重積德。", "noteIds": [ "c021", "c033" ], "workTypeSimp": "疏", "thesisSimp": "无为之法自利利他，制魔试、远乡归伏为早服；积累功行其德深重为重积德。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "君能儉愛則四方襁負而至、早服事君；由此普天仰化、率土歸仁。", "thesisTrad": "君能儉愛則四方襁負而至、早服事君；由此普天仰化、率土歸仁。", "noteIds": [ "c022", "c023", "c034", "c035" ], "workTypeSimp": "御注", "thesisSimp": "君能俭爱则四方襁负而至、早服事君；由此普天仰化、率土归仁。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "以道為式則物先以歸；道輕德薄人不歸依，重積深厚物自賓伏。", "thesisTrad": "以道為式則物先以歸；道輕德薄人不歸依，重積深厚物自賓伏。", "noteIds": [ "c024", "c036" ], "workTypeSimp": "注", "thesisSimp": "以道为式则物先以归；道轻德薄人不归依，重积深厚物自宾伏。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "守質素則速反淳德為早復，斲雕成樸、化澆為淳為重積常德。", "thesisTrad": "守質素則速反淳德為早復，斲雕成樸、化澆為淳為重積常德。", "noteIds": [ "c010" ], "workTypeSimp": "传", "thesisSimp": "守质素则速反淳德为早复，斲雕成朴、化浇为淳为重积常德。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "嗇其精神而不用則早復；嗇而早復則德日益以充，是重積德。", "thesisTrad": "嗇其精神而不用則早復；嗇而早復則德日益以充，是重積德。", "noteIds": [ "c029" ], "workTypeSimp": "传", "thesisSimp": "啬其精神而不用则早复；啬而早复则德日益以充，是重积德。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "誠有而能嗇則物服之早；歛藏其用、沒身不試則德重積。", "thesisTrad": "誠有而能嗇則物服之早；歛藏其用、沒身不試則德重積。", "noteIds": [ "c028", "c038" ], "workTypeSimp": "解", "thesisSimp": "诚有而能啬则物服之早；歛藏其用、没身不试则德重积。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "復為反還其初、重為多、積為畜聚於內；嗇用氣則早反其初。", "thesisTrad": "復為反還其初、重為多、積為畜聚於內；嗇用氣則早反其初。", "noteIds": [ "c030" ], "workTypeSimp": "注", "thesisSimp": "复为反还其初、重为多、积为畜聚于内；啬用气则早反其初。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "復性工夫莫速於此為早復；性德日厚、物欲消融為重積德。", "thesisTrad": "復性工夫莫速於此為早復；性德日厚、物欲消融為重積德。", "noteIds": [ "c025", "c037" ], "workTypeSimp": "解", "thesisSimp": "复性工夫莫速于此为早复；性德日厚、物欲消融为重积德。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校記出「蚤服」「早復」異文，並引朱熹、姚鼐、李嘉謨說。", "thesisTrad": "校記出「蚤服」「早復」異文，並引朱熹、姚鼐、李嘉謨說。", "noteIds": [ "c017", "c026", "c027", "c039" ], "workTypeSimp": "本义", "thesisSimp": "校记出「蚤服」「早复」异文，并引朱熹、姚鼐、李嘉谟说。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "守之圜中則鮮所治、鮮所事；不德之德無所邀望亦無所怨恫。", "thesisTrad": "守之圜中則鮮所治、鮮所事；不德之德無所邀望亦無所怨恫。", "noteIds": [ "c040" ], "workTypeSimp": "衍", "thesisSimp": "守之圜中则鲜所治、鲜所事；不德之德无所邀望亦无所怨恫。" } }, "chain": [ { "noteId": "c019", "relation": "立論", "relationTrad": "立論", "text": "河上公以早先服得、先得天道立說。", "textTrad": "河上公以早先服得、先得天道立說。", "relationSimp": "立论", "textSimp": "河上公以早先服得、先得天道立说。" }, { "noteId": "c020", "relation": "注", "relationTrad": "注", "text": "王弼以早服為常申之。", "textTrad": "王弼以早服為常申之。", "relationSimp": "注", "textSimp": "王弼以早服为常申之。" }, { "noteId": "c021", "relation": "疏", "relationTrad": "疏", "text": "成玄英以自利利他、制魔試遠鄉歸伏分疏。", "textTrad": "成玄英以自利利他、制魔試遠鄉歸伏分疏。", "relationSimp": "疏", "textSimp": "成玄英以自利利他、制魔试远乡归伏分疏。" }, { "noteId": "c022", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以財聚人、襁負而至立說。", "textTrad": "唐玄宗以財聚人、襁負而至立說。", "relationSimp": "御注", "textSimp": "唐玄宗以财聚人、襁负而至立说。" }, { "noteId": "c024", "relation": "注", "relationTrad": "注", "text": "李榮以道為式、物先以歸轉進。", "textTrad": "李榮以道為式、物先以歸轉進。", "relationSimp": "注", "textSimp": "李荣以道为式、物先以归转进。" }, { "noteId": "c010", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以速反淳德、斲雕成樸別解。", "textTrad": "陸希聲以速反淳德、斲雕成樸別解。", "relationSimp": "传", "textSimp": "陆希声以速反淳德、斲雕成朴别解。" }, { "noteId": "c029", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以嗇其精神而不用為早復。", "textTrad": "呂惠卿以嗇其精神而不用為早復。", "relationSimp": "传", "textSimp": "吕惠卿以啬其精神而不用为早复。" }, { "noteId": "c028", "relation": "解", "relationTrad": "解", "text": "蘇轍以誠有能嗇則物服之早。", "textTrad": "蘇轍以誠有能嗇則物服之早。", "relationSimp": "解", "textSimp": "苏辙以诚有能啬则物服之早。" }, { "noteId": "c030", "relation": "注", "relationTrad": "注", "text": "吳澄以反還其初、畜聚於內字訓申說。", "textTrad": "吳澄以反還其初、畜聚於內字訓申說。", "relationSimp": "注", "textSimp": "吴澄以反还其初、畜聚于内字训申说。" }, { "noteId": "c037", "relation": "解", "relationTrad": "解", "text": "憨山以克己之克、物欲消融轉深。", "textTrad": "憨山以克己之克、物欲消融轉深。", "relationSimp": "解", "textSimp": "憨山以克己之克、物欲消融转深。" }, { "noteId": "c026", "relation": "按語", "relationTrad": "按語", "text": "魏源校記出「蚤服」「早復」異文。", "textTrad": "魏源校記出「蚤服」「早復」異文。", "relationSimp": "按语", "textSimp": "魏源校记出「蚤服」「早复」异文。" }, { "noteId": "c040", "relation": "衍", "relationTrad": "衍", "text": "王夫之以守之圜中、牝受無止總結。", "textTrad": "王夫之以守之圜中、牝受無止總結。", "relationSimp": "衍", "textSimp": "王夫之以守之圜中、牝受无止总结。" } ], "nameSimp": "夫唯啬，是谓早服；早服谓之重积德", "questionSimp": "啬何以能早服，早服何以谓之重积德？", "introSimp": "河上公以早为先、服为得，能爱惜民财精气则能先得天道，先得天道即重积德于己。王弼以早服为常，唯重积德不欲锐速，然后能使早服其常。成玄英以无为之法自利利他，用之治身则制诸魔试、用之治国则远乡归伏，此为早服；重则深重、积则累积，必须积累功行其德深重方可远伏。唐玄宗御注以财聚人，君能俭爱则四方之人襁负而至、早服事其君；御疏申以普天仰化、率土归仁，由行节俭则百姓早服事之。李荣以道为式、物先以归释早服，以道轻德薄则人不归依、重积深厚则物自宾伏释重积德。陆希声以守质素则速反淳德为早复，早复者斲雕成朴、化浇为淳，是谓重积常德。吕惠卿以啬其精神而不用为早复，茍不啬而费之至于神弊精劳则无由反其精神；人之生也固足于德，诚能啬而早复则德日益以充。苏辙以世患无以服人为说，诚有而能啬则物知其非不能而服之早；歛藏其用至于没身不试则德重积。吴澄以复为反还其初、重为多、积为畜聚于内，啬于用气则亏者全、衰者盛而早反其初。憨山以复性工夫莫速于此为早复，引复卦不远复、克己复礼、复见天地之心为证，性德日厚则物欲消融。魏源从《韩非子》作「蚤服」，校记云诸本作「是谓」、焦竑云一本作「早复」，并引朱熹早觉未损而啬、姚鼐时暇力余而早从事、李嘉谟积于不积诸说。王夫之则以守之圜中、鲜所治鲜所事为说，谓不德之德天人无所邀望亦无所怨恫，牡触有穷而牝受无止。诸家或就政教言服事之早，或就治身言复性之速，或就积行言德厚之渐，大旨以啬为先着、早服为不待事至而先有其备。" }, { "id": "mo-zhi-qi-ji-you-guo", "name": "重積德則無不克，無不克則莫知其極，莫知其極，可以有國", "nameTrad": "重積德則無不克，無不克則莫知其極，莫知其極，可以有國", "question": "積德何以能無不克、莫知其極而後可以有國？", "questionTrad": "積德何以能無不克、莫知其極而後可以有國？", "intro": "河上公以克為勝，重積德於己則無不勝；無不勝則莫有知己德之窮極，如此則可以有社稷、為民致福。王弼以道無窮釋莫知其極，以有窮而蒞國非能有國，明有國必本於無窮之德。成玄英以克兼勝、得二義，謂累積功行、自利利他、內外制服無不獲勝；能所相應、理無不契則莫能知其窮極，故可蒞民為王侯化主。唐玄宗御注以聖人積德、四海歸仁則無有不能制服；君德無有不能制御則無遠不至、四方莫知其窮極，然後可以為有國。御疏申以殊俗慕化、絕域觀風，萬人所歸、神明所福享，方稱為有國，並引《易》王假有廟為證。嚴遵輯文以儉為理、天下玄同、豈知其極為說。李榮以德重仁深無不克勝，四夷賓伏、國界無邊、與道玄同有何窮極，境土無邊、道德無際始可以有於家國。陸希聲以重積常德則可以有為故無所不克、可以無為故莫知終極，莫知終極則歿身不殆故可以有國。呂惠卿以至德者水火寒暑禽獸不能害故無不克，有所不克則其道有時而極，無所不克則孰知其極；有土者不可以物物，不物故能物物，莫知其極則不物而能物物，雖有土而無其累。蘇轍以德積既厚則剛強無不能克、物莫測其量，如此而後可以有國，並以世之小人有尺寸之柄而輕用之一試不服為戒。吳澄以克為勝、極為終窮、有為保有、國以喻身，氣充滿則能勝外物、氣無終窮則能保有其身。憨山以內聖之德既全，雖無心於天下乃可以托於天下，其緒餘以為天下國家。魏源校記云黃茂材「莫知其極」無迭句。王夫之則以重積德者天下歆其受而歸我，有國與長久兩難並者而並之於此。諸家或以德厚服物言克，或以道無窮言極，或以德化所歸言有國，大旨以德積既厚則力無所詘、量不可測，而後可受天下之歸。", "introTrad": "河上公以克為勝，重積德於己則無不勝；無不勝則莫有知己德之窮極，如此則可以有社稷、為民致福。王弼以道無窮釋莫知其極，以有窮而蒞國非能有國，明有國必本於無窮之德。成玄英以克兼勝、得二義，謂累積功行、自利利他、內外制服無不獲勝；能所相應、理無不契則莫能知其窮極，故可蒞民為王侯化主。唐玄宗御注以聖人積德、四海歸仁則無有不能制服；君德無有不能制御則無遠不至、四方莫知其窮極，然後可以為有國。御疏申以殊俗慕化、絕域觀風，萬人所歸、神明所福享，方稱為有國，並引《易》王假有廟為證。嚴遵輯文以儉為理、天下玄同、豈知其極為說。李榮以德重仁深無不克勝，四夷賓伏、國界無邊、與道玄同有何窮極，境土無邊、道德無際始可以有於家國。陸希聲以重積常德則可以有為故無所不克、可以無為故莫知終極，莫知終極則歿身不殆故可以有國。呂惠卿以至德者水火寒暑禽獸不能害故無不克，有所不克則其道有時而極，無所不克則孰知其極；有土者不可以物物，不物故能物物，莫知其極則不物而能物物，雖有土而無其累。蘇轍以德積既厚則剛強無不能克、物莫測其量，如此而後可以有國，並以世之小人有尺寸之柄而輕用之一試不服為戒。吳澄以克為勝、極為終窮、有為保有、國以喻身，氣充滿則能勝外物、氣無終窮則能保有其身。憨山以內聖之德既全，雖無心於天下乃可以托於天下，其緒餘以為天下國家。魏源校記云黃茂材「莫知其極」無迭句。王夫之則以重積德者天下歆其受而歸我，有國與長久兩難並者而並之於此。諸家或以德厚服物言克，或以道無窮言極，或以德化所歸言有國，大旨以德積既厚則力無所詘、量不可測，而後可受天下之歸。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "克為勝；德積則無不勝，莫知己德窮極則可以有社稷、為民致福。", "thesisTrad": "克為勝；德積則無不勝，莫知己德窮極則可以有社稷、為民致福。", "noteIds": [ "c041", "c047", "c055" ], "workTypeSimp": "注", "thesisSimp": "克为胜；德积则无不胜，莫知己德穷极则可以有社稷、为民致福。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "莫知其極以道無窮為說；有窮蒞國則非能有國。", "thesisTrad": "莫知其極以道無窮為說；有窮蒞國則非能有國。", "noteIds": [ "c048", "c056" ], "workTypeSimp": "注", "thesisSimp": "莫知其极以道无穷为说；有穷莅国则非能有国。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "克兼勝、得；能所相應、理無不契則莫知窮極，故可為王侯化主。", "thesisTrad": "克兼勝、得；能所相應、理無不契則莫知窮極，故可為王侯化主。", "noteIds": [ "c042", "c049", "c057" ], "workTypeSimp": "疏", "thesisSimp": "克兼胜、得；能所相应、理无不契则莫知穷极，故可为王侯化主。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "積德則四海歸仁、無不能制服；德無遠不至則莫知窮極而後可以為有國。", "thesisTrad": "積德則四海歸仁、無不能制服；德無遠不至則莫知窮極而後可以為有國。", "noteIds": [ "c043", "c044", "c050", "c051", "c058", "c059" ], "workTypeSimp": "御注", "thesisSimp": "积德则四海归仁、无不能制服；德无远不至则莫知穷极而后可以为有国。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "以儉為理，天下玄同，豈知其極。", "thesisTrad": "以儉為理，天下玄同，豈知其極。", "noteIds": [ "c052" ], "workTypeSimp": "辑文", "thesisSimp": "以俭为理，天下玄同，岂知其极。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "德重仁深無不克勝；四夷賓伏、國界無邊、與道玄同，有何窮極。", "thesisTrad": "德重仁深無不克勝；四夷賓伏、國界無邊、與道玄同，有何窮極。", "noteIds": [ "c045", "c053", "c060" ], "workTypeSimp": "注", "thesisSimp": "德重仁深无不克胜；四夷宾伏、国界无边、与道玄同，有何穷极。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "有為故無所不克，無為故莫知終極；歿身不殆故可以有國。", "thesisTrad": "有為故無所不克，無為故莫知終極；歿身不殆故可以有國。", "noteIds": [ "c010" ], "workTypeSimp": "传", "thesisSimp": "有为故无所不克，无为故莫知终极；殁身不殆故可以有国。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "至德者物莫能害故無不克；不物而能物物，故莫知其極而可以有國。", "thesisTrad": "至德者物莫能害故無不克；不物而能物物，故莫知其極而可以有國。", "noteIds": [ "c046" ], "workTypeSimp": "传", "thesisSimp": "至德者物莫能害故无不克；不物而能物物，故莫知其极而可以有国。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "德積既厚則剛強無不能克、物莫測其量，如此而後可以有國。", "thesisTrad": "德積既厚則剛強無不能克、物莫測其量，如此而後可以有國。", "noteIds": [ "c038" ], "workTypeSimp": "解", "thesisSimp": "德积既厚则刚强无不能克、物莫测其量，如此而后可以有国。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "氣充滿則能勝外物，氣無終窮則能保有其身而形長留。", "thesisTrad": "氣充滿則能勝外物，氣無終窮則能保有其身而形長留。", "noteIds": [ "c030" ], "workTypeSimp": "注", "thesisSimp": "气充满则能胜外物，气无终穷则能保有其身而形长留。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "內聖之德既全，雖無心於天下乃可以托於天下。", "thesisTrad": "內聖之德既全，雖無心於天下乃可以托於天下。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "内圣之德既全，虽无心于天下乃可以托于天下。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校記云黃茂材「莫知其極」無迭句。", "thesisTrad": "校記云黃茂材「莫知其極」無迭句。", "noteIds": [ "c061" ], "workTypeSimp": "本义", "thesisSimp": "校记云黄茂材「莫知其极」无迭句。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "重積德者天下歆其受而歸我，有國與長久兩難並而並之於此。", "thesisTrad": "重積德者天下歆其受而歸我，有國與長久兩難並而並之於此。", "noteIds": [ "c070" ], "workTypeSimp": "衍", "thesisSimp": "重积德者天下歆其受而归我，有国与长久两难并而并之于此。" } }, "chain": [ { "noteId": "c041", "relation": "立論", "relationTrad": "立論", "text": "河上公以克為勝、積德則無不勝立說。", "textTrad": "河上公以克為勝、積德則無不勝立說。", "relationSimp": "立论", "textSimp": "河上公以克为胜、积德则无不胜立说。" }, { "noteId": "c048", "relation": "注", "relationTrad": "注", "text": "王弼以道無窮釋莫知其極。", "textTrad": "王弼以道無窮釋莫知其極。", "relationSimp": "注", "textSimp": "王弼以道无穷释莫知其极。" }, { "noteId": "c042", "relation": "疏", "relationTrad": "疏", "text": "成玄英以克兼勝得、內外制服分疏。", "textTrad": "成玄英以克兼勝得、內外制服分疏。", "relationSimp": "疏", "textSimp": "成玄英以克兼胜得、内外制服分疏。" }, { "noteId": "c043", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以四海歸仁、無不能制服立說。", "textTrad": "唐玄宗以四海歸仁、無不能制服立說。", "relationSimp": "御注", "textSimp": "唐玄宗以四海归仁、无不能制服立说。" }, { "noteId": "c052", "relation": "輯文", "relationTrad": "輯文", "text": "嚴遵輯文以儉理天下、玄同豈知其極。", "textTrad": "嚴遵輯文以儉理天下、玄同豈知其極。", "relationSimp": "辑文", "textSimp": "严遵辑文以俭理天下、玄同岂知其极。" }, { "noteId": "c053", "relation": "注", "relationTrad": "注", "text": "李榮以四夷賓伏、與道玄同轉進。", "textTrad": "李榮以四夷賓伏、與道玄同轉進。", "relationSimp": "注", "textSimp": "李荣以四夷宾伏、与道玄同转进。" }, { "noteId": "c010", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以有為無為分釋克與極。", "textTrad": "陸希聲以有為無為分釋克與極。", "relationSimp": "传", "textSimp": "陆希声以有为无为分释克与极。" }, { "noteId": "c046", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以至德無不克、不物而能物物申說。", "textTrad": "呂惠卿以至德無不克、不物而能物物申說。", "relationSimp": "传", "textSimp": "吕惠卿以至德无不克、不物而能物物申说。" }, { "noteId": "c038", "relation": "解", "relationTrad": "解", "text": "蘇轍以德厚則物莫測其量、可以保國。", "textTrad": "蘇轍以德厚則物莫測其量、可以保國。", "relationSimp": "解", "textSimp": "苏辙以德厚则物莫测其量、可以保国。" }, { "noteId": "c030", "relation": "注", "relationTrad": "注", "text": "吳澄以氣充滿勝物、氣無終窮保身別解。", "textTrad": "吳澄以氣充滿勝物、氣無終窮保身別解。", "relationSimp": "注", "textSimp": "吴澄以气充满胜物、气无终穷保身别解。" }, { "noteId": "c054", "relation": "解", "relationTrad": "解", "text": "憨山以內聖德全而可以托天下總結。", "textTrad": "憨山以內聖德全而可以托天下總結。", "relationSimp": "解", "textSimp": "憨山以内圣德全而可以托天下总结。" }, { "noteId": "c061", "relation": "按語", "relationTrad": "按語", "text": "魏源校記出黃茂材無迭句。", "textTrad": "魏源校記出黃茂材無迭句。", "relationSimp": "按语", "textSimp": "魏源校记出黄茂材无迭句。" }, { "noteId": "c070", "relation": "衍", "relationTrad": "衍", "text": "王夫之以有國與長久並之於此作結。", "textTrad": "王夫之以有國與長久並之於此作結。", "relationSimp": "衍", "textSimp": "王夫之以有国与长久并之于此作结。" } ], "nameSimp": "重积德则无不克，无不克则莫知其极，莫知其极，可以有国", "questionSimp": "积德何以能无不克、莫知其极而后可以有国？", "introSimp": "河上公以克为胜，重积德于己则无不胜；无不胜则莫有知己德之穷极，如此则可以有社稷、为民致福。王弼以道无穷释莫知其极，以有穷而莅国非能有国，明有国必本于无穷之德。成玄英以克兼胜、得二义，谓累积功行、自利利他、内外制服无不获胜；能所相应、理无不契则莫能知其穷极，故可莅民为王侯化主。唐玄宗御注以圣人积德、四海归仁则无有不能制服；君德无有不能制御则无远不至、四方莫知其穷极，然后可以为有国。御疏申以殊俗慕化、绝域观风，万人所归、神明所福享，方称为有国，并引《易》王假有庙为证。严遵辑文以俭为理、天下玄同、岂知其极为说。李荣以德重仁深无不克胜，四夷宾伏、国界无边、与道玄同有何穷极，境土无边、道德无际始可以有于家国。陆希声以重积常德则可以有为故无所不克、可以无为故莫知终极，莫知终极则殁身不殆故可以有国。吕惠卿以至德者水火寒暑禽兽不能害故无不克，有所不克则其道有时而极，无所不克则孰知其极；有土者不可以物物，不物故能物物，莫知其极则不物而能物物，虽有土而无其累。苏辙以德积既厚则刚强无不能克、物莫测其量，如此而后可以有国，并以世之小人有尺寸之柄而轻用之一试不服为戒。吴澄以克为胜、极为终穷、有为保有、国以喻身，气充满则能胜外物、气无终穷则能保有其身。憨山以内圣之德既全，虽无心于天下乃可以托于天下，其绪余以为天下国家。魏源校记云黄茂材「莫知其极」无迭句。王夫之则以重积德者天下歆其受而归我，有国与长久两难并者而并之于此。诸家或以德厚服物言克，或以道无穷言极，或以德化所归言有国，大旨以德积既厚则力无所诎、量不可测，而后可受天下之归。" }, { "id": "you-guo-zhi-mu-chang-jiu", "name": "有國之母，可以長久；是謂深根固柢，長生久視之道", "nameTrad": "有國之母，可以長久；是謂深根固柢，長生久視之道", "question": "有國之母與深根固柢、長生久視何以相通？", "questionTrad": "有國之母與深根固柢、長生久視何以相通？", "intro": "河上公以國、身同體，母即是道，能保身中之道、使精氣不勞、五神不苦則可長久；又以氣為根、精為蒂，深藏固守、無使泄漏，故深根固蒂者乃長生久視之道。王弼以國之所以安謂之母，重積德是唯圖其根然後營末、乃得其終，故積德有國則根深蒂固。成玄英以帝王慈育蒼生、視物如子故云之母，功成不處、無為虚淡故可長久；又以根本、蒂迹分釋，謂本能生迹、本迹俱妙，根深所以長生、蒂固所以久視。唐玄宗御注以有國而茂養百姓則福祚長久；御疏以母為道、以茂養為義，並舉根蒂之喻，謂埋根於道、固蒂於德，命延為長生、恆照為久視。李榮以有道則國安、無道則國危，國由道生、道為國母；又以根枯則拔、蒂朽則落反顯理國以道為根、修身以德為蒂。陸希聲以嗇為有國之母，守之則道可長、德可久，為國本則根深不可拔、柢固不可掘，為國命則生長不夭絕、視久不昏懵。呂惠卿以既得其母以知其子、既知其子復守其母則歿身不殆，末以精神為生之根、視為生之蒂，嗇藏則根深、衛保則蒂固。蘇轍引孟子盡心養性以事天，分以嗇治人則可以有國、以嗇事天則深根固蒂，謂保性命之常、不以外耗內則根深不可拔、蒂固不可脫。吳澄以德為萬物身形之母、氣為身形之母，氣能留形、形亦能留氣，根深不拔、蒂固不脫則身長生、目久視而度世不死。憨山以此道先天地不為老、後天地不為終，故可長久，並謂結句蓋古語、老子引證以結其意。魏源校記出「深其根，固其柢」及河上「柢」作「蒂」之異，源案以蘇轍分「可以有國」以上為治人、「深根固柢」為事天為較愜，而斥蘇氏釋早服以服人為言、吳氏釋有國喻身為偏義。王夫之則以重積德者天下歆其受而歸我，有國與長久兩難並者而並之於此。諸家或以道為母，或以德為母，或以氣為母，而根蒂之喻則一致：根深則生長、蒂固則視久，治國與治身同一嗇道。", "introTrad": "河上公以國、身同體，母即是道，能保身中之道、使精氣不勞、五神不苦則可長久；又以氣為根、精為蒂，深藏固守、無使泄漏，故深根固蒂者乃長生久視之道。王弼以國之所以安謂之母，重積德是唯圖其根然後營末、乃得其終，故積德有國則根深蒂固。成玄英以帝王慈育蒼生、視物如子故云之母，功成不處、無為虚淡故可長久；又以根本、蒂迹分釋，謂本能生迹、本迹俱妙，根深所以長生、蒂固所以久視。唐玄宗御注以有國而茂養百姓則福祚長久；御疏以母為道、以茂養為義，並舉根蒂之喻，謂埋根於道、固蒂於德，命延為長生、恆照為久視。李榮以有道則國安、無道則國危，國由道生、道為國母；又以根枯則拔、蒂朽則落反顯理國以道為根、修身以德為蒂。陸希聲以嗇為有國之母，守之則道可長、德可久，為國本則根深不可拔、柢固不可掘，為國命則生長不夭絕、視久不昏懵。呂惠卿以既得其母以知其子、既知其子復守其母則歿身不殆，末以精神為生之根、視為生之蒂，嗇藏則根深、衛保則蒂固。蘇轍引孟子盡心養性以事天，分以嗇治人則可以有國、以嗇事天則深根固蒂，謂保性命之常、不以外耗內則根深不可拔、蒂固不可脫。吳澄以德為萬物身形之母、氣為身形之母，氣能留形、形亦能留氣，根深不拔、蒂固不脫則身長生、目久視而度世不死。憨山以此道先天地不為老、後天地不為終，故可長久，並謂結句蓋古語、老子引證以結其意。魏源校記出「深其根，固其柢」及河上「柢」作「蒂」之異，源案以蘇轍分「可以有國」以上為治人、「深根固柢」為事天為較愜，而斥蘇氏釋早服以服人為言、吳氏釋有國喻身為偏義。王夫之則以重積德者天下歆其受而歸我，有國與長久兩難並者而並之於此。諸家或以道為母，或以德為母，或以氣為母，而根蒂之喻則一致：根深則生長、蒂固則視久，治國與治身同一嗇道。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "國身同體、母即是道；氣為根、精為蒂，深藏固守則長生久視。", "thesisTrad": "國身同體、母即是道；氣為根、精為蒂，深藏固守則長生久視。", "noteIds": [ "c063", "c071", "c079" ], "workTypeSimp": "注", "thesisSimp": "国身同体、母即是道；气为根、精为蒂，深藏固守则长生久视。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "國之所以安謂之母；圖其根然後營末乃得其終。", "thesisTrad": "國之所以安謂之母；圖其根然後營末乃得其終。", "noteIds": [ "c064" ], "workTypeSimp": "注", "thesisSimp": "国之所以安谓之母；图其根然后营末乃得其终。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "慈育蒼生故云之母，功成不處故可長久；根蒂喻本迹俱妙。", "thesisTrad": "慈育蒼生故云之母，功成不處故可長久；根蒂喻本迹俱妙。", "noteIds": [ "c065", "c072" ], "workTypeSimp": "疏", "thesisSimp": "慈育苍生故云之母，功成不处故可长久；根蒂喻本迹俱妙。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "茂養百姓則福祚長久；埋根於道、固蒂於德，命延為長生、恆照為久視。", "thesisTrad": "茂養百姓則福祚長久；埋根於道、固蒂於德，命延為長生、恆照為久視。", "noteIds": [ "c066", "c067", "c073", "c074" ], "workTypeSimp": "御注", "thesisSimp": "茂养百姓则福祚长久；埋根于道、固蒂于德，命延为长生、恒照为久视。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "有道則國安、道為國母；根枯則拔、蒂朽則落，故理國修身皆須深固。", "thesisTrad": "有道則國安、道為國母；根枯則拔、蒂朽則落，故理國修身皆須深固。", "noteIds": [ "c068", "c075" ], "workTypeSimp": "注", "thesisSimp": "有道则国安、道为国母；根枯则拔、蒂朽则落，故理国修身皆须深固。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "嗇為有國之母，守之則道可長、德可久；根深不可拔、柢固不可掘。", "thesisTrad": "嗇為有國之母，守之則道可長、德可久；根深不可拔、柢固不可掘。", "noteIds": [ "c010" ], "workTypeSimp": "传", "thesisSimp": "啬为有国之母，守之则道可长、德可久；根深不可拔、柢固不可掘。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "復守其母則歿身不殆；精神為生之根、視為生之蒂。", "thesisTrad": "復守其母則歿身不殆；精神為生之根、視為生之蒂。", "noteIds": [ "c046" ], "workTypeSimp": "传", "thesisSimp": "复守其母则殁身不殆；精神为生之根、视为生之蒂。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "以嗇治人則可以有國，以嗇事天則深根固蒂；不以外耗內則根深蒂固。", "thesisTrad": "以嗇治人則可以有國，以嗇事天則深根固蒂；不以外耗內則根深蒂固。", "noteIds": [ "c076" ], "workTypeSimp": "解", "thesisSimp": "以啬治人则可以有国，以啬事天则深根固蒂；不以外耗内则根深蒂固。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "德為身形之母、氣為身形之母；氣能留形，根深蒂固則長生久視。", "thesisTrad": "德為身形之母、氣為身形之母；氣能留形，根深蒂固則長生久視。", "noteIds": [ "c069" ], "workTypeSimp": "注", "thesisSimp": "德为身形之母、气为身形之母；气能留形，根深蒂固则长生久视。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "此道先天地不為老、後天地不為終，故可長久；結句蓋古語。", "thesisTrad": "此道先天地不為老、後天地不為終，故可長久；結句蓋古語。", "noteIds": [ "c062" ], "workTypeSimp": "解", "thesisSimp": "此道先天地不为老、后天地不为终，故可长久；结句盖古语。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "校記出「深其根，固其柢」；源案以蘇轍分治人、事天為較愜。", "thesisTrad": "校記出「深其根，固其柢」；源案以蘇轍分治人、事天為較愜。", "noteIds": [ "c077", "c078" ], "workTypeSimp": "本义", "thesisSimp": "校记出「深其根，固其柢」；源案以苏辙分治人、事天为较惬。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "有國與長久兩難並者，而並之於此。", "thesisTrad": "有國與長久兩難並者，而並之於此。", "noteIds": [ "c070" ], "workTypeSimp": "衍", "thesisSimp": "有国与长久两难并者，而并之于此。" } }, "chain": [ { "noteId": "c063", "relation": "立論", "relationTrad": "立論", "text": "河上公以國身同體、母即是道立說。", "textTrad": "河上公以國身同體、母即是道立說。", "relationSimp": "立论", "textSimp": "河上公以国身同体、母即是道立说。" }, { "noteId": "c064", "relation": "注", "relationTrad": "注", "text": "王弼以圖根營末、得其終申之。", "textTrad": "王弼以圖根營末、得其終申之。", "relationSimp": "注", "textSimp": "王弼以图根营末、得其终申之。" }, { "noteId": "c065", "relation": "疏", "relationTrad": "疏", "text": "成玄英以慈育蒼生、功成不處分疏。", "textTrad": "成玄英以慈育蒼生、功成不處分疏。", "relationSimp": "疏", "textSimp": "成玄英以慈育苍生、功成不处分疏。" }, { "noteId": "c066", "relation": "御注", "relationTrad": "御注", "text": "唐玄宗以茂養百姓、福祚長久立說。", "textTrad": "唐玄宗以茂養百姓、福祚長久立說。", "relationSimp": "御注", "textSimp": "唐玄宗以茂养百姓、福祚长久立说。" }, { "noteId": "c068", "relation": "注", "relationTrad": "注", "text": "李榮以國由道生、道為國母轉進。", "textTrad": "李榮以國由道生、道為國母轉進。", "relationSimp": "注", "textSimp": "李荣以国由道生、道为国母转进。" }, { "noteId": "c010", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以嗇為有國之母、根柢深固別解。", "textTrad": "陸希聲以嗇為有國之母、根柢深固別解。", "relationSimp": "传", "textSimp": "陆希声以啬为有国之母、根柢深固别解。" }, { "noteId": "c046", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以復守其母、精神為根為說。", "textTrad": "呂惠卿以復守其母、精神為根為說。", "relationSimp": "传", "textSimp": "吕惠卿以复守其母、精神为根为说。" }, { "noteId": "c076", "relation": "解", "relationTrad": "解", "text": "蘇轍分治人、事天二義，以事天為深根固蒂。", "textTrad": "蘇轍分治人、事天二義，以事天為深根固蒂。", "relationSimp": "解", "textSimp": "苏辙分治人、事天二义，以事天为深根固蒂。" }, { "noteId": "c069", "relation": "注", "relationTrad": "注", "text": "吳澄以德母氣母、形留氣為說。", "textTrad": "吳澄以德母氣母、形留氣為說。", "relationSimp": "注", "textSimp": "吴澄以德母气母、形留气为说。" }, { "noteId": "c062", "relation": "解", "relationTrad": "解", "text": "憨山以先天地不為老、後天地不為終總結。", "textTrad": "憨山以先天地不為老、後天地不為終總結。", "relationSimp": "解", "textSimp": "憨山以先天地不为老、后天地不为终总结。" }, { "noteId": "c077", "relation": "按語", "relationTrad": "按語", "text": "魏源校記出「深其根，固其柢」異文。", "textTrad": "魏源校記出「深其根，固其柢」異文。", "relationSimp": "按语", "textSimp": "魏源校记出「深其根，固其柢」异文。" }, { "noteId": "c078", "relation": "按語", "relationTrad": "按語", "text": "魏源源案以蘇轍分治人事天為較愜，斥蘇、吳二說為偏義。", "textTrad": "魏源源案以蘇轍分治人事天為較愜，斥蘇、吳二說為偏義。", "relationSimp": "按语", "textSimp": "魏源源案以苏辙分治人事天为较惬，斥苏、吴二说为偏义。" }, { "noteId": "c070", "relation": "衍", "relationTrad": "衍", "text": "王夫之以有國與長久並之於此作結。", "textTrad": "王夫之以有國與長久並之於此作結。", "relationSimp": "衍", "textSimp": "王夫之以有国与长久并之于此作结。" } ], "nameSimp": "有国之母，可以长久；是谓深根固柢，长生久视之道", "questionSimp": "有国之母与深根固柢、长生久视何以相通？", "introSimp": "河上公以国、身同体，母即是道，能保身中之道、使精气不劳、五神不苦则可长久；又以气为根、精为蒂，深藏固守、无使泄漏，故深根固蒂者乃长生久视之道。王弼以国之所以安谓之母，重积德是唯图其根然后营末、乃得其终，故积德有国则根深蒂固。成玄英以帝王慈育苍生、视物如子故云之母，功成不处、无为虚淡故可长久；又以根本、蒂迹分释，谓本能生迹、本迹俱妙，根深所以长生、蒂固所以久视。唐玄宗御注以有国而茂养百姓则福祚长久；御疏以母为道、以茂养为义，并举根蒂之喻，谓埋根于道、固蒂于德，命延为长生、恒照为久视。李荣以有道则国安、无道则国危，国由道生、道为国母；又以根枯则拔、蒂朽则落反显理国以道为根、修身以德为蒂。陆希声以啬为有国之母，守之则道可长、德可久，为国本则根深不可拔、柢固不可掘，为国命则生长不夭绝、视久不昏懵。吕惠卿以既得其母以知其子、既知其子复守其母则殁身不殆，末以精神为生之根、视为生之蒂，啬藏则根深、卫保则蒂固。苏辙引孟子尽心养性以事天，分以啬治人则可以有国、以啬事天则深根固蒂，谓保性命之常、不以外耗内则根深不可拔、蒂固不可脱。吴澄以德为万物身形之母、气为身形之母，气能留形、形亦能留气，根深不拔、蒂固不脱则身长生、目久视而度世不死。憨山以此道先天地不为老、后天地不为终，故可长久，并谓结句盖古语、老子引证以结其意。魏源校记出「深其根，固其柢」及河上「柢」作「蒂」之异，源案以苏辙分「可以有国」以上为治人、「深根固柢」为事天为较惬，而斥苏氏释早服以服人为言、吴氏释有国喻身为偏义。王夫之则以重积德者天下歆其受而归我，有国与长久两难并者而并之于此。诸家或以道为母，或以德为母，或以气为母，而根蒂之喻则一致：根深则生长、蒂固则视久，治国与治身同一啬道。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.925Z", "keyPrefix": "laozi-59", "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-59", "slug": "59", "order": 59, "title": "第五十九章", "titleSimp": "第五十九章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第五十九章〈治人事天章〉全章九句：首句言治人事天莫若嗇；第二句言夫唯嗇是謂早服；第三句言早服謂之重積德；第四句言重積德則無不克；第五句言無不克則莫知其極；第六句言莫知其極可以有國；第七句言有國之母可以長久；第八、九句言是謂深根固柢、長生久視之道。河上公以嗇為愛，治國愛民財、治身愛精氣，早服為先得天道，重積德為積德於己，克為勝、極為窮極，國身同體、母即是道，末以氣為根、精為蒂分釋深根固蒂；王弼以莫若猶莫過，嗇取農夫治田去其殊類、歸於齊一、全其自然為喻，早服為常，重積德為不欲銳速，莫知其極以道無窮為說，可以有國以有窮蒞國為戒，有國之母為國之所以安，末以圖根營末得其終釋之；成玄英分章為四：攝化蒼生莫先用道、雖復用道必須積行累功、積行累功可為化主、深根寧極久視長存，以無為之法釋莫若，以制諸魔試、遠鄉歸伏釋早服；唐玄宗御注御疏以嗇為愛費、愛費即儉德，儉則足用可以聚人、粢盛豐備而天享明德，御注以財聚人、襁負而至釋早服，有國以德化無遠不及、萬人所歸為說，有國之母以茂養百姓為義，末以埋根於道、固蒂於德分釋根蒂；嚴遵存《指歸》輯文一則，以儉為理、天下玄同、豈知其極為說；李榮以道用為法式，早服為物先以歸，重積德為重積深厚則物自賓伏，有國之母以國由道生、道為國母為說，末以根枯則拔、蒂朽則落喻理國修身；陸希聲以嗇為儉約之至，早復為斲雕成樸、化澆為淳，重積常德則有為無為兩得，嗇為有國之母，根深不可拔、柢固不可掘；呂惠卿以順人之所以為人者治人、順天之所以為天者事天，嗇其精神而不用則早復，至德者物莫能害故無不克，不物而能物物故可以有國，精神為生之根、視為生之蒂；蘇轍以方割、廉劌、直肆、光耀反顯嗇者有而不用，誠有能嗇則物服之早，德積既厚則剛強無不能克，末引孟子盡心養性以事天，分治人、事天為二；吳澄以人所成之形、天所受之氣為說，嗇為留形惜氣之要術，復為反還其初、重為多、積為畜聚於內，以有國喻人之身，末以氣為身形之母、根深蒂固喻長生久視；憨山以此為離欲復性、外王內聖之道，嗇即有而不用，人指物欲、天指性德，克即克己之克，極猶涯量，末謂結句蓋古語；魏源此章為其第五十一章，正文從《韓非子》作「蚤服」「深根固柢」，校記出「治民」「莫如」「蚤服」「迭句」「固柢」諸異文，並引朱熹、姚鼐、李嘉謨、呂惠卿、蘇轍說，源案以蘇轍分治人、事天為較愜而斥蘇、吳二說為偏義；王夫之標「五十九章」，以人情無盡、天數無極，守之圜中則鮮所治、鮮所事，牡觸有窮而牝受無止。河上公十一注、王弼六注、成玄英九注、唐玄宗御注御疏十六注、嚴遵一輯文、李榮八注、陸希聲一段、呂惠卿三段、蘇轍四注、吳澄三段、憨山一段（本站分六條）、魏源八條、王夫之三段；俞樾此章未列，故十三家。河上公題「守道第五十九」，《玄德纂疏》、呂惠卿、蘇轍題「治人事天章第五十九」，王弼本無章題；吳澄此章為其第五十章，魏源此章為其第五十一章，王夫之標「五十九章」。王弼本作「莫若嗇」「早服」「深根固柢」，陸希聲作「治民事天」「早復」「深根固蔕」，呂惠卿、吳澄作「莫如嗇」，魏源從《韓非子》作「蚤服」，並見校記。", "summarySimp": "第五十九章〈治人事天章〉全章九句：首句言治人事天莫若啬；第二句言夫唯啬是谓早服；第三句言早服谓之重积德；第四句言重积德则无不克；第五句言无不克则莫知其极；第六句言莫知其极可以有国；第七句言有国之母可以长久；第八、九句言是谓深根固柢、长生久视之道。河上公以啬为爱，治国爱民财、治身爱精气，早服为先得天道，重积德为积德于己，克为胜、极为穷极，国身同体、母即是道，末以气为根、精为蒂分释深根固蒂；王弼以莫若犹莫过，啬取农夫治田去其殊类、归于齐一、全其自然为喻，早服为常，重积德为不欲锐速，莫知其极以道无穷为说，可以有国以有穷莅国为戒，有国之母为国之所以安，末以图根营末得其终释之；成玄英分章为四：摄化苍生莫先用道、虽复用道必须积行累功、积行累功可为化主、深根宁极久视长存，以无为之法释莫若，以制诸魔试、远乡归伏释早服；唐玄宗御注御疏以啬为爱费、爱费即俭德，俭则足用可以聚人、粢盛丰备而天享明德，御注以财聚人、襁负而至释早服，有国以德化无远不及、万人所归为说，有国之母以茂养百姓为义，末以埋根于道、固蒂于德分释根蒂；严遵存《指归》辑文一则，以俭为理、天下玄同、岂知其极为说；李荣以道用为法式，早服为物先以归，重积德为重积深厚则物自宾伏，有国之母以国由道生、道为国母为说，末以根枯则拔、蒂朽则落喻理国修身；陆希声以啬为俭约之至，早复为斲雕成朴、化浇为淳，重积常德则有为无为两得，啬为有国之母，根深不可拔、柢固不可掘；吕惠卿以顺人之所以为人者治人、顺天之所以为天者事天，啬其精神而不用则早复，至德者物莫能害故无不克，不物而能物物故可以有国，精神为生之根、视为生之蒂；苏辙以方割、廉刿、直肆、光耀反显啬者有而不用，诚有能啬则物服之早，德积既厚则刚强无不能克，末引孟子尽心养性以事天，分治人、事天为二；吴澄以人所成之形、天所受之气为说，啬为留形惜气之要术，复为反还其初、重为多、积为畜聚于内，以有国喻人之身，末以气为身形之母、根深蒂固喻长生久视；憨山以此为离欲复性、外王内圣之道，啬即有而不用，人指物欲、天指性德，克即克己之克，极犹涯量，末谓结句盖古语；魏源此章为其第五十一章，正文从《韩非子》作「蚤服」「深根固柢」，校记出「治民」「莫如」「蚤服」「迭句」「固柢」诸异文，并引朱熹、姚鼐、李嘉谟、吕惠卿、苏辙说，源案以苏辙分治人、事天为较惬而斥苏、吴二说为偏义；王夫之标「五十九章」，以人情无尽、天数无极，守之圜中则鲜所治、鲜所事，牡触有穷而牝受无止。河上公十一注、王弼六注、成玄英九注、唐玄宗御注御疏十六注、严遵一辑文、李荣八注、陆希声一段、吕惠卿三段、苏辙四注、吴澄三段、憨山一段（本站分六条）、魏源八条、王夫之三段；俞樾此章未列，故十三家。河上公题「守道第五十九」，《玄德纂疏》、吕惠卿、苏辙题「治人事天章第五十九」，王弼本无章题；吴澄此章为其第五十章，魏源此章为其第五十一章，王夫之标「五十九章」。王弼本作「莫若啬」「早服」「深根固柢」，陆希声作「治民事天」「早复」「深根固蔕」，吕惠卿、吴澄作「莫如啬」，魏源从《韩非子》作「蚤服」，并见校记。", 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