{ "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-64", "no": 64, "part": "德經", "partSimp": "德经", "title": "第六十四章", "titleSimp": "第六十四章", "intro": "《老子》第六十四章，河上公題「守微第六十四」；《玄德纂疏》、呂惠卿、蘇轍題「其安易持章第六十四」，王弼本無章題；吳澄合王弼第六十三、六十四章為其第五十四章，且移易句序；魏源亦合兩章為其第五十五章，王夫之標「六十四章」。王弼道藏本正文九句：其安易持，其未兆易謀；其脆易泮，其微易散；為之於未有，治之於未亂；合抱之木，生於毫末，九層之臺，起於累土，千里之行，始於足下；為者敗之，執者失之；是以聖人無為故無敗，無執故無失；民之從事，常於幾成而敗之；慎終如始，則無敗事；是以聖人欲不欲，不貴難得之貨，學不學，復眾人之所過，以輔萬物之自然，而不敢為。全章由防患於未然立說：安時易持、未兆易謀、脆微易散，故當為之於未有、治之於未亂；三喻積微成著，明為者敗、執者失；聖人無為無執，故無敗無失；民常幾成而敗，惟慎終如始則無敗事；末以欲不欲、學不學、輔萬物自然作結。河上公逐句為注，以安靜易守、未有形兆易謀正、脆弱易破、微小易散釋前四句；以塞端、閉門釋為之未有、治之未亂；以從小成大、從卑至高、從近至遠釋三喻；以有為廢自然、執利遇患釋敗失；以不為華文、有德教愚釋無敗無失；以貪位好名、奢泰盈滿釋幾成而敗；以終當如始釋慎終；以欲人所不欲、學人所不能學釋末段。王弼注七條，以安不忘危、持之不忘亡、謀之無功之勢釋易；以微脆未足興大功、四者皆說慎終釋脆微；以未兆、微脆釋未有未亂；以慎終除微、慎微除亂、形名執之反生事原釋敗失；以不慎終釋幾成而敗；以好欲雖微、難得之貨雖細釋欲不欲、不貴貨；以不學而能者自然、喻於不學者過釋學不學。成玄英標章義，分全章為四：法說令制伏初心、舉喻明罪從微起、明眾生迷執乖理喪真、引聖證成示其學趣；以靈府寂泊、攝心歸靜、結業微淺、修學未有緣染、達真假無差、輔導群生復自然之性分疏。唐玄宗御注以正性安靜、未形兆時謀度絕之、脆則易破、微則易散、營為未有、除理未成、營為分外必敗、執著塵境必失、慎終如末、不營分外、不求過分之學釋之；御疏申以欲心未動、欲心已動、情欲傷性皆生於漸、三喻明自性而生與積習而成、聖行以斥凡。李榮以上士防患、中士除患、下士闇於成事分三等；以自小成大、因下至高、從近及遠明積漸；以玄鑒機前、慎終若一、遣利忘名、順自然保真作結。陸希聲以尚安易持、已危難定、未兆易謀、已形難圖、尚脆易破、既成難挫、尚微易散、既彰難逭反覆申說，末引《易》「履霜堅冰至」。呂惠卿以危而持之則難、已動而謀之則難、不可使至於堅著立說，以不為為之、不治治之釋未有未亂，以不知其本釋幾成而敗。蘇轍以未有持謀為上、將然泮散為次，以聖人持無為、守無執使福自生、禍自亡，以聖人知有為之害、不以人助天釋慎終，以欲而不欲、學而不學釋末段。吳澄合兩章為其第五十四章，以圖之於易、為之於細分釋前二段，以無為無執、慎終如始、不欲不學分釋後三段。憨山以一念不生、喜怒未形為安與未兆，以第一念、第二念分釋未有未亂，以毫末喻最初一念、累土足下喻最初一步，以聖人見在幾先、常民從事上做分釋無敗與幾成而敗，以離欲釋智、復眾人過作結。魏源合兩章為其第五十五章，校記出「泮」作「判」、「九成」作「九層」、「恃」作「輔」、「民今從事」「幾成而失之」諸異文；本義以無為無不為為宗，謂為之未有、治之未亂而後繼以無為無執，非曲謹周密、小察機警，末以恃自然而不敢有為、無為自化、清靜自正作結。王夫之標「六十四章」，以不為吉先、不為福贅立說，謂未有未亂而逆治其事近迎、幾成而慎其事近隨，迎隨皆非道，因物者不常、因道者致一，一無所倚則迎幾早服。嚴遵《指歸》《玄德纂疏》卷十七無輯文，此章不列；俞樾《諸子平議》此章亦未列。本站以王弼《老子注》道藏本為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯。", "introSimp": "《老子》第六十四章，河上公题「守微第六十四」；《玄德纂疏》、吕惠卿、苏辙题「其安易持章第六十四」，王弼本无章题；吴澄合王弼第六十三、六十四章为其第五十四章，且移易句序；魏源亦合两章为其第五十五章，王夫之标「六十四章」。王弼道藏本正文九句：其安易持，其未兆易谋；其脆易泮，其微易散；为之于未有，治之于未乱；合抱之木，生于毫末，九层之台，起于累土，千里之行，始于足下；为者败之，执者失之；是以圣人无为故无败，无执故无失；民之从事，常于几成而败之；慎终如始，则无败事；是以圣人欲不欲，不贵难得之货，学不学，复众人之所过，以辅万物之自然，而不敢为。全章由防患于未然立说：安时易持、未兆易谋、脆微易散，故当为之于未有、治之于未乱；三喻积微成着，明为者败、执者失；圣人无为无执，故无败无失；民常几成而败，惟慎终如始则无败事；末以欲不欲、学不学、辅万物自然作结。河上公逐句为注，以安静易守、未有形兆易谋正、脆弱易破、微小易散释前四句；以塞端、闭门释为之未有、治之未乱；以从小成大、从卑至高、从近至远释三喻；以有为废自然、执利遇患释败失；以不为华文、有德教愚释无败无失；以贪位好名、奢泰盈满释几成而败；以终当如始释慎终；以欲人所不欲、学人所不能学释末段。王弼注七条，以安不忘危、持之不忘亡、谋之无功之势释易；以微脆未足兴大功、四者皆说慎终释脆微；以未兆、微脆释未有未乱；以慎终除微、慎微除乱、形名执之反生事原释败失；以不慎终释几成而败；以好欲虽微、难得之货虽细释欲不欲、不贵货；以不学而能者自然、喻于不学者过释学不学。成玄英标章义，分全章为四：法说令制伏初心、举喻明罪从微起、明众生迷执乖理丧真、引圣证成示其学趣；以灵府寂泊、摄心归静、结业微浅、修学未有缘染、达真假无差、辅导群生复自然之性分疏。唐玄宗御注以正性安静、未形兆时谋度绝之、脆则易破、微则易散、营为未有、除理未成、营为分外必败、执着尘境必失、慎终如末、不营分外、不求过分之学释之；御疏申以欲心未动、欲心已动、情欲伤性皆生于渐、三喻明自性而生与积习而成、圣行以斥凡。李荣以上士防患、中士除患、下士暗于成事分三等；以自小成大、因下至高、从近及远明积渐；以玄鉴机前、慎终若一、遣利忘名、顺自然保真作结。陆希声以尚安易持、已危难定、未兆易谋、已形难图、尚脆易破、既成难挫、尚微易散、既彰难逭反复申说，末引《易》「履霜坚冰至」。吕惠卿以危而持之则难、已动而谋之则难、不可使至于坚着立说，以不为为之、不治治之释未有未乱，以不知其本释几成而败。苏辙以未有持谋为上、将然泮散为次，以圣人持无为、守无执使福自生、祸自亡，以圣人知有为之害、不以人助天释慎终，以欲而不欲、学而不学释末段。吴澄合两章为其第五十四章，以图之于易、为之于细分释前二段，以无为无执、慎终如始、不欲不学分释后三段。憨山以一念不生、喜怒未形为安与未兆，以第一念、第二念分释未有未乱，以毫末喻最初一念、累土足下喻最初一步，以圣人见在几先、常民从事上做分释无败与几成而败，以离欲释智、复众人过作结。魏源合两章为其第五十五章，校记出「泮」作「判」、「九成」作「九层」、「恃」作「辅」、「民今从事」「几成而失之」诸异文；本义以无为无不为为宗，谓为之未有、治之未乱而后继以无为无执，非曲谨周密、小察机警，末以恃自然而不敢有为、无为自化、清静自正作结。王夫之标「六十四章」，以不为吉先、不为福赘立说，谓未有未乱而逆治其事近迎、几成而慎其事近随，迎随皆非道，因物者不常、因道者致一，一无所倚则迎几早服。严遵《指归》《玄德纂疏》卷十七无辑文，此章不列；俞樾《诸子平议》此章亦未列。本站以王弼《老子注》道藏本为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译。", "guide": "點擊任一句可展開句注；點擊字詞可看本句訓釋；按「諸家並觀」可將同一句的舊注並列對讀，本章十二家舊注。河上公、王弼、成玄英、唐玄宗、李榮逐句或分段分疏；陸希聲二段、呂惠卿一段、蘇轍四條、吳澄五條、憨山一段（本站分五條）、魏源九條、王夫之一段。河上公題「守微」；《玄德纂疏》、呂惠卿、蘇轍題「其安易持章」；吳澄合第六十三、六十四章為其第五十四章；魏源合兩章為其第五十五章；王夫之標「六十四章」。諸本異文：河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、憨山作「其脆易破」，王弼、蘇轍、吳澄、王夫之作「其脆易泮」，魏源從王弼作「泮」；成玄英疏「千里之行」作「百仞之高」；魏源正文作「九成之臺」「民今從事」「常於幾成而失之」「以恃萬物之自然」；河上公無「是以」二字。嚴遵此章無輯文，俞樾未列。", "guideSimp": "点击任一句可展开句注；点击字词可看本句训释；按「诸家并观」可将同一句的旧注并列对读，本章十二家旧注。河上公、王弼、成玄英、唐玄宗、李荣逐句或分段分疏；陆希声二段、吕惠卿一段、苏辙四条、吴澄五条、憨山一段（本站分五条）、魏源九条、王夫之一段。河上公题「守微」；《玄德纂疏》、吕惠卿、苏辙题「其安易持章」；吴澄合第六十三、六十四章为其第五十四章；魏源合两章为其第五十五章；王夫之标「六十四章」。诸本异文：河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、憨山作「其脆易破」，王弼、苏辙、吴澄、王夫之作「其脆易泮」，魏源从王弼作「泮」；成玄英疏「千里之行」作「百仞之高」；魏源正文作「九成之台」「民今从事」「常于几成而失之」「以恃万物之自然」；河上公无「是以」二字。严遵此章无辑文，俞樾未列。", "slug": "64", "order": 64, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第六十四章〈其安易持章〉九句：其安易持，其未兆易謀；其脆易泮，其微易散；為之於未有，治之於未亂；合抱之木，生於毫末，九層之臺，起於累土，千里之行，始於足下；為者敗之，執者失之；是以聖人無為故無敗，無執故無失；民之從事，常於幾成而敗之；慎終如始，則無敗事；是以聖人欲不欲，不貴難得之貨，學不學，復眾人之所過，以輔萬物之自然，而不敢為。河上公逐句為注，以安靜易守、未有形兆易謀正、脆弱易破、微小易散釋前四句；以塞端、閉門釋為之未有、治之未亂；以從小成大、從卑至高、從近至遠釋三喻；以有為廢自然、執利遇患釋敗失；以不為華文、有德教愚釋無敗無失；以貪位好名、奢泰盈滿釋幾成而敗；以終當如始釋慎終；以欲人所不欲、學人所不能學釋末段。王弼注七條，以安不忘危、持之不忘亡、謀之無功之勢釋易；以微脆未足興大功、四者皆說慎終釋脆微；以未兆、微脆釋未有未亂；以慎終除微、慎微除亂、形名執之反生事原釋敗失；以不慎終釋幾成而敗；以好欲雖微、難得之貨雖細釋欲不欲、不貴貨；以不學而能者自然、喻於不學者過釋學不學。成玄英標章義，分全章為四：法說令制伏初心、舉喻明罪從微起、明眾生迷執乖理喪真、引聖證成示其學趣；以靈府寂泊、攝心歸靜、結業微淺、修學未有緣染、達真假無差、輔導群生復自然之性分疏。唐玄宗御注以正性安靜、未形兆時謀度絕之、脆則易破、微則易散、營為未有、除理未成、營為分外必敗、執著塵境必失、慎終如末、不營分外、不求過分之學釋之；御疏申以欲心未動、欲心已動、情欲傷性皆生於漸、三喻明自性而生與積習而成、聖行以斥凡。李榮以上士防患、中士除患、下士闇於成事分三等；以自小成大、因下至高、從近及遠明積漸；以玄鑒機前、慎終若一、遣利忘名、順自然保真作結。陸希聲以尚安易持、已危難定、未兆易謀、已形難圖、尚脆易破、既成難挫、尚微易散、既彰難逭反覆申說，末引《易》「履霜堅冰至」。呂惠卿以危而持之則難、已動而謀之則難、不可使至於堅著立說，以不為為之、不治治之釋未有未亂，以不知其本釋幾成而敗。蘇轍以未有持謀為上、將然泮散為次，以聖人持無為、守無執使福自生、禍自亡，以聖人知有為之害、不以人助天釋慎終，以欲而不欲、學而不學釋末段。吳澄合兩章為其第五十四章，以圖之於易、為之於細分釋前二段，以無為無執、慎終如始、不欲不學分釋後三段。憨山以一念不生、喜怒未形為安與未兆，以第一念、第二念分釋未有未亂，以毫末喻最初一念、累土足下喻最初一步，以聖人見在幾先、常民從事上做分釋無敗與幾成而敗，以離欲釋智、復眾人過作結。魏源合兩章為其第五十五章，校記出「泮」作「判」、「九成」作「九層」、「恃」作「輔」、「民今從事」「幾成而失之」諸異文；本義以無為無不為為宗，謂為之未有、治之未亂而後繼以無為無執，非曲謹周密、小察機警，末以恃自然而不敢有為、無為自化、清靜自正作結。王夫之標「六十四章」，以不為吉先、不為福贅立說，謂未有未亂而逆治其事近迎、幾成而慎其事近隨，迎隨皆非道，因物者不常、因道者致一，一無所倚則迎幾早服。河上公十九注、王弼七注、成玄英章義一則疏十二條、唐玄宗御注御疏二十一條、李榮八注、陸希聲二段、呂惠卿一段、蘇轍四注、吳澄五注、憨山一段（本站分五條）、魏源九條、王夫之一段；嚴遵《指歸》《玄德纂疏》卷十七無輯文、俞樾未列，故十二家。河上公題「守微第六十四」，《玄德纂疏》、呂惠卿、蘇轍題「其安易持章第六十四」，王弼本無章題；吳澄合第六十三、六十四章為其第五十四章，且移易句序；魏源合兩章為其第五十五章；王夫之標「六十四章」。河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、憨山作「其脆易破」，王弼、蘇轍、吳澄、王夫之作「其脆易泮」，魏源從王弼作「泮」而校記云諸本作「判」；成玄英疏作「百仞之高，起於足下」；魏源正文作「九成之臺」「民今從事」「常於幾成而失之」「以恃萬物之自然」；河上公無「是以」二字；吳澄正文無「是以聖人」四字。並見校記。", "summarySimp": "第六十四章〈其安易持章〉九句：其安易持，其未兆易谋；其脆易泮，其微易散；为之于未有，治之于未乱；合抱之木，生于毫末，九层之台，起于累土，千里之行，始于足下；为者败之，执者失之；是以圣人无为故无败，无执故无失；民之从事，常于几成而败之；慎终如始，则无败事；是以圣人欲不欲，不贵难得之货，学不学，复众人之所过，以辅万物之自然，而不敢为。河上公逐句为注，以安静易守、未有形兆易谋正、脆弱易破、微小易散释前四句；以塞端、闭门释为之未有、治之未乱；以从小成大、从卑至高、从近至远释三喻；以有为废自然、执利遇患释败失；以不为华文、有德教愚释无败无失；以贪位好名、奢泰盈满释几成而败；以终当如始释慎终；以欲人所不欲、学人所不能学释末段。王弼注七条，以安不忘危、持之不忘亡、谋之无功之势释易；以微脆未足兴大功、四者皆说慎终释脆微；以未兆、微脆释未有未乱；以慎终除微、慎微除乱、形名执之反生事原释败失；以不慎终释几成而败；以好欲虽微、难得之货虽细释欲不欲、不贵货；以不学而能者自然、喻于不学者过释学不学。成玄英标章义，分全章为四：法说令制伏初心、举喻明罪从微起、明众生迷执乖理丧真、引圣证成示其学趣；以灵府寂泊、摄心归静、结业微浅、修学未有缘染、达真假无差、辅导群生复自然之性分疏。唐玄宗御注以正性安静、未形兆时谋度绝之、脆则易破、微则易散、营为未有、除理未成、营为分外必败、执着尘境必失、慎终如末、不营分外、不求过分之学释之；御疏申以欲心未动、欲心已动、情欲伤性皆生于渐、三喻明自性而生与积习而成、圣行以斥凡。李荣以上士防患、中士除患、下士暗于成事分三等；以自小成大、因下至高、从近及远明积渐；以玄鉴机前、慎终若一、遣利忘名、顺自然保真作结。陆希声以尚安易持、已危难定、未兆易谋、已形难图、尚脆易破、既成难挫、尚微易散、既彰难逭反复申说，末引《易》「履霜坚冰至」。吕惠卿以危而持之则难、已动而谋之则难、不可使至于坚着立说，以不为为之、不治治之释未有未乱，以不知其本释几成而败。苏辙以未有持谋为上、将然泮散为次，以圣人持无为、守无执使福自生、祸自亡，以圣人知有为之害、不以人助天释慎终，以欲而不欲、学而不学释末段。吴澄合两章为其第五十四章，以图之于易、为之于细分释前二段，以无为无执、慎终如始、不欲不学分释后三段。憨山以一念不生、喜怒未形为安与未兆，以第一念、第二念分释未有未乱，以毫末喻最初一念、累土足下喻最初一步，以圣人见在几先、常民从事上做分释无败与几成而败，以离欲释智、复众人过作结。魏源合两章为其第五十五章，校记出「泮」作「判」、「九成」作「九层」、「恃」作「辅」、「民今从事」「几成而失之」诸异文；本义以无为无不为为宗，谓为之未有、治之未乱而后继以无为无执，非曲谨周密、小察机警，末以恃自然而不敢有为、无为自化、清静自正作结。王夫之标「六十四章」，以不为吉先、不为福赘立说，谓未有未乱而逆治其事近迎、几成而慎其事近随，迎随皆非道，因物者不常、因道者致一，一无所倚则迎几早服。河上公十九注、王弼七注、成玄英章义一则疏十二条、唐玄宗御注御疏二十一条、李荣八注、陆希声二段、吕惠卿一段、苏辙四注、吴澄五注、憨山一段（本站分五条）、魏源九条、王夫之一段；严遵《指归》《玄德纂疏》卷十七无辑文、俞樾未列，故十二家。河上公题「守微第六十四」，《玄德纂疏》、吕惠卿、苏辙题「其安易持章第六十四」，王弼本无章题；吴澄合第六十三、六十四章为其第五十四章，且移易句序；魏源合两章为其第五十五章；王夫之标「六十四章」。河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、憨山作「其脆易破」，王弼、苏辙、吴澄、王夫之作「其脆易泮」，魏源从王弼作「泮」而校记云诸本作「判」；成玄英疏作「百仞之高，起于足下」；魏源正文作「九成之台」「民今从事」「常于几成而失之」「以恃万物之自然」；河上公无「是以」二字；吴澄正文无「是以圣人」四字。并见校记。", "dataFile": "data/chapters/laozi-64.json", "relationsFile": "data/commentary-relations-laozi-64.json", "url": "/laozi/64/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第六十四" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》道藏本（德經卷四）", "separation": "河上公《老子道德經章句》、王弼《老子道德經注》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》諸本對校；河上公此章據四部叢刊本，參校《玄德纂疏》卷十七所引；成玄英、唐玄宗御注御疏、李榮此章據《玄德纂疏》卷十七所引；嚴遵《指歸》卷十七無輯文，俞樾《諸子平議》此章未列", "punctuation": "數字轉錄所附現代標點，本站僅作閱讀輔助，尚未逐字復核原刻", "digital": "中華典藏網、識典古籍、大道家園公開轉錄、Kanripo 漢籍全文資料庫（僅作文字底本）", "caution": "王弼道藏本正文作「其安易持，其未兆易謀。其脆易泮，其微易散。為之於未有，治之於未亂。合抱之木，生於毫末。九層之臺，起於累土。千里之行，始於足下。為者敗之，執者失之。是以聖人無為故無敗，無執故無失。民之從事，常於幾成而敗之。慎終如始，則無敗事。是以聖人欲不欲，不貴難得之貨。學不學，復眾人之所過。以輔萬物之自然，而不敢為」，本站分九句。河上公題「守微第六十四」；《玄德纂疏》、呂惠卿、蘇轍題「其安易持章第六十四」；吳澄合第六十三、六十四章為其第五十四章，且移易句序；魏源合兩章為其第五十五章；王夫之標「六十四章」。諸本異文：河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、憨山作「其脆易破」，王弼、蘇轍、吳澄、王夫之作「其脆易泮」，魏源從王弼作「泮」而校記云諸本作「判」；成玄英疏作「百仞之高，起於足下」，魏源校記云「千里之行」一作「百仞之高」；魏源正文作「九成之臺」，校記云焦竑謂九成一作九層；河上公無「是以」二字，魏源校記云一本無「聖人」；魏源正文作「民今從事，常於幾成而失之」，校記云傅奕「幾成」上有「其」字、「無敗事」下有「矣」字；魏源、王夫之從《韓非子》作「以恃萬物之自然」，諸本作「輔」，魏源校記云「恃，諸本作輔」；吳澄正文作「為者敗之，執者失之，無為故無敗，無執故無失」，無「是以聖人」四字。正文從王弼道藏本，異文見校記。", "baseSimp": "王弼《老子注》", "baseEditionSimp": "王弼《老子注》道藏本（德经卷四）", "separationSimp": "河上公《老子道德经章句》、王弼《老子道德经注》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》诸本对校；河上公此章据四部丛刊本，参校《玄德纂疏》卷十七所引；成玄英、唐玄宗御注御疏、李荣此章据《玄德纂疏》卷十七所引；严遵《指归》卷十七无辑文，俞樾《诸子平议》此章未列", "punctuationSimp": "数字转录所附现代标点，本站仅作阅读辅助，尚未逐字复核原刻", "digitalSimp": "中华典藏网、识典古籍、大道家园公开转录、Kanripo 汉籍全文资料库（仅作文字底本）", "cautionSimp": "王弼道藏本正文作「其安易持，其未兆易谋。其脆易泮，其微易散。为之于未有，治之于未乱。合抱之木，生于毫末。九层之台，起于累土。千里之行，始于足下。为者败之，执者失之。是以圣人无为故无败，无执故无失。民之从事，常于几成而败之。慎终如始，则无败事。是以圣人欲不欲，不贵难得之货。学不学，复众人之所过。以辅万物之自然，而不敢为」，本站分九句。河上公题「守微第六十四」；《玄德纂疏》、吕惠卿、苏辙题「其安易持章第六十四」；吴澄合第六十三、六十四章为其第五十四章，且移易句序；魏源合两章为其第五十五章；王夫之标「六十四章」。诸本异文：河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、憨山作「其脆易破」，王弼、苏辙、吴澄、王夫之作「其脆易泮」，魏源从王弼作「泮」而校记云诸本作「判」；成玄英疏作「百仞之高，起于足下」，魏源校记云「千里之行」一作「百仞之高」；魏源正文作「九成之台」，校记云焦竑谓九成一作九层；河上公无「是以」二字，魏源校记云一本无「圣人」；魏源正文作「民今从事，常于几成而失之」，校记云傅奕「几成」上有「其」字、「无败事」下有「矣」字；魏源、王夫之从《韩非子》作「以恃万物之自然」，诸本作「辅」，魏源校记云「恃，诸本作辅」；吴澄正文作「为者败之，执者失之，无为故无败，无执故无失」，无「是以圣人」四字。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": 95, "charNotes": 16, "collations": 9 } }, "sources": [ { "id": "heshanggong", "name": "河上公章句", "short": "河上公", "author": "河上公", "work": "老子道德經章句", "era": "漢", "years": "傳漢文帝時", "color": "#a3542c", "desc": "分章句解，兼重治身與治國；此章題「守微第六十四」，逐句為注：以安靜易守持、未有形兆易謀正、脆弱易破、微小易散釋前四句；以塞端、豫閉其門釋為之未有、治之未亂；以從小成大、從卑至高、從近至遠釋三喻；以有為廢自然、執利遇患釋敗失；以不為華文、有德教愚釋無敗無失；以貪位好名、奢泰盈滿釋幾成而敗；以終當如始釋慎終；以欲人所不欲、學人所不能學、反本輔自然釋末段。此章據四部叢刊本，參校《玄德纂疏》卷十七所引；注十九條。", "count": 19, "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「守微第六十四」，逐句为注：以安静易守持、未有形兆易谋正、脆弱易破、微小易散释前四句；以塞端、豫闭其门释为之未有、治之未乱；以从小成大、从卑至高、从近至远释三喻；以有为废自然、执利遇患释败失；以不为华文、有德教愚释无败无失；以贪位好名、奢泰盈满释几成而败；以终当如始释慎终；以欲人所不欲、学人所不能学、反本辅自然释末段。此章据四部丛刊本，参校《玄德纂疏》卷十七所引；注十九条。", "shortSimp": "河上公" }, { "id": "wangbi", "name": "王弼注", "short": "王注", "author": "王弼", "work": "老子道德經注", "era": "曹魏", "years": "226–249", "color": "#8c5a2b", "desc": "以崇本息末、無為為宗；此章注七條，以安不忘危、持之不忘亡、謀之無功之勢釋易；以微脆未足興大功、四者皆說慎終釋脆微；以未兆、微脆釋未有未亂；以慎終除微、慎微除亂、形名執之反生事原釋敗失；以不慎終釋幾成而敗；以好欲雖微、難得之貨雖細釋欲不欲、不貴貨；以不學而能者自然、喻於不學者過釋學不學。此章注據《道藏》本王弼《老子注》卷四。", "count": 7, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末、无为为宗；此章注七条，以安不忘危、持之不忘亡、谋之无功之势释易；以微脆未足兴大功、四者皆说慎终释脆微；以未兆、微脆释未有未乱；以慎终除微、慎微除乱、形名执之反生事原释败失；以不慎终释几成而败；以好欲虽微、难得之货虽细释欲不欲、不贵货；以不学而能者自然、喻于不学者过释学不学。此章注据《道藏》本王弼《老子注》卷四。", "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》卷十七存章義與疏，分全章為四：法說令制伏初心、舉喻明罪從微起、明眾生迷執乖理喪真、引聖證成示其學趣；以靈府寂泊、攝心歸靜釋安與未兆；以果瓜虛脆、結業微淺釋脆微；以修學未有緣染、精神昏亂釋未有未亂；以百圍大木、九重之臺、百仞之高喻染心從微至著；以至道虛玄、凡情顛倒釋敗失；以體道無為、虛妄不執釋無敗無失；以執心躁競、有始無卒釋幾成而敗；以六度終第四釋慎終；以諸境空幻、學即不學、輔導群生復自然之性釋末段。章義一則、疏十二條。", "count": 13, "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》卷十七存章义与疏，分全章为四：法说令制伏初心、举喻明罪从微起、明众生迷执乖理丧真、引圣证成示其学趣；以灵府寂泊、摄心归静释安与未兆；以果瓜虚脆、结业微浅释脆微；以修学未有缘染、精神昏乱释未有未乱；以百围大木、九重之台、百仞之高喻染心从微至着；以至道虚玄、凡情颠倒释败失；以体道无为、虚妄不执释无败无失；以执心躁竞、有始无卒释几成而败；以六度终第四释慎终；以诸境空幻、学即不学、辅导群生复自然之性释末段。章义一则、疏十二条。", "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；此章御注九條、御疏十二條，分列。御注以正性安靜、未形兆時謀度絕之、脆則易破、微則易散、營為未有、除理未成、三喻不早良圖、營為分外必敗、執著塵境必失、慎終如末、不營分外、不求過分之學釋之。御疏以欲心未動、欲心已動、情欲傷性皆生於漸、三喻明自性而生與積習而成、聖行以斥凡申之。此章據《玄德纂疏》卷十七所引；「人之始從事於善者」一條，底本錯置於「是以聖人無為」句下，今據文義移正。", "count": 21, "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；此章御注九条、御疏十二条，分列。御注以正性安静、未形兆时谋度绝之、脆则易破、微则易散、营为未有、除理未成、三喻不早良图、营为分外必败、执着尘境必失、慎终如末、不营分外、不求过分之学释之。御疏以欲心未动、欲心已动、情欲伤性皆生于渐、三喻明自性而生与积习而成、圣行以斥凡申之。此章据《玄德纂疏》卷十七所引；「人之始从事于善者」一条，底本错置于「是以圣人无为」句下，今据文义移正。", "shortSimp": "御注" }, { "id": "lirong", "name": "李榮注", "short": "李榮", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "約 600–680", "color": "#5f6f8a", "desc": "以道本德用、修身治國並說為宗；此章八注，以上士防患、中士除患、下士闇於成事分三等；以自小成大、因下至高、從近及遠明積漸；以玄鑒機前、慎終若一、遣利忘名、順自然保真作結。此章據《玄德纂疏》卷十七所引。", "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；此章八注，以上士防患、中士除患、下士暗于成事分三等；以自小成大、因下至高、从近及远明积渐；以玄鉴机前、慎终若一、遣利忘名、顺自然保真作结。此章据《玄德纂疏》卷十七所引。", "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；此章傳二段，以尚安易持、已危難定、未兆易謀、已形難圖、尚脆易破、既成難挫、尚微易散、既彰難逭反覆申說；以神器不可取而為、大寶不可執而有釋敗失；末引《易》「履霜堅冰至」。傳二段。", "count": 2, "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；此章传二段，以尚安易持、已危难定、未兆易谋、已形难图、尚脆易破、既成难挫、尚微易散、既彰难逭反复申说；以神器不可取而为、大宝不可执而有释败失；末引《易》「履霜坚冰至」。传二段。", "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；此章傳一段，以危而持之則難、已動而謀之則難、不可使至於堅著立說；以不為為之、不治治之釋未有未亂；以不知其本釋幾成而敗；以滑欲於俗、繕性於俗者非知此作結。傳一段。", "count": 1, "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；此章传一段，以危而持之则难、已动而谋之则难、不可使至于坚着立说；以不为为之、不治治之释未有未乱；以不知其本释几成而败；以滑欲于俗、缮性于俗者非知此作结。传一段。", "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；此章四注，以未有持謀為上、將然泮散為次；以聖人持無為、守無執使福自生、禍自亡；以聖人知有為之害、不以人助天釋慎終；以欲而不欲、學而不學釋末段。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；此章四注，以未有持谋为上、将然泮散为次；以圣人持无为、守无执使福自生、祸自亡；以圣人知有为之害、不以人助天释慎终；以欲而不欲、学而不学释末段。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；此章合王弼第六十三、六十四章為其第五十四章，且移易句序，注五條，以圖之於易、為之於細分釋前二段；以無為無執、慎終如始、不欲不學分釋後三段；末謂章首言為無為、章末言自然而不敢為，一章之意相終始。", "count": 5, "nameSimp": "吴澄道德真经注", "workSimp": "道德真经注", "authorSimp": "吴澄", "eraSimp": "元", "yearsSimp": "1249–1333", "descSimp": "以理气、敛退说经，兼重字义训诂；此章合王弼第六十三、六十四章为其第五十四章，且移易句序，注五条，以图之于易、为之于细分释前二段；以无为无执、慎终如始、不欲不学分释后三段；末谓章首言为无为、章末言自然而不敢为，一章之意相终始。", "shortSimp": "吴注" }, { "id": "hanshan", "name": "憨山道德經解", "short": "憨山", "author": "釋德清", "work": "道德經解", "era": "明", "years": "1546–1623", "color": "#8a5f4a", "desc": "以真修、復性為本，兼重教化；此章以一念不生、喜怒未形為安與未兆，以第一念、第二念分釋未有未亂；以毫末喻最初一念、累土足下喻最初一步；以聖人見在幾先、常民從事上做分釋無敗與幾成而敗；以離欲釋智、復眾人過作結。解一段，本站分五條。", "count": 5, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "以真修、复性为本，兼重教化；此章以一念不生、喜怒未形为安与未兆，以第一念、第二念分释未有未乱；以毫末喻最初一念、累土足下喻最初一步；以圣人见在几先、常民从事上做分释无败与几成而败；以离欲释智、复众人过作结。解一段，本站分五条。", "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；此章合王弼第六十三、六十四章為其第五十五章，校記出「泮」作「判」、「九成」作「九層」、「百仞之高」、「民今從事」「幾成而失之」、「恃」作「輔」諸異文；本義以無為無不為為宗，謂為之未有、治之未亂而後繼以無為無執，非曲謹周密、小察機警，末以恃自然而不敢有為、無為自化、清靜自正作結；引吳澄二條。校記五條、本義二條、引吳澄二條。", "count": 9, "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；此章合王弼第六十三、六十四章为其第五十五章，校记出「泮」作「判」、「九成」作「九层」、「百仞之高」、「民今从事」「几成而失之」、「恃」作「辅」诸异文；本义以无为无不为为宗，谓为之未有、治之未乱而后继以无为无执，非曲谨周密、小察机警，末以恃自然而不敢有为、无为自化、清静自正作结；引吴澄二条。校记五条、本义二条、引吴澄二条。", "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「六十四章」，以不為吉先、不為福贅立說，謂未有未亂而逆治其事近迎、幾成而慎其事近隨，迎隨皆非道；因物者不常、因道者致一，一無所倚則迎幾早服。衍文一段。", "count": 1, "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「六十四章」，以不为吉先、不为福赘立说，谓未有未乱而逆治其事近迎、几成而慎其事近随，迎随皆非道；因物者不常、因道者致一，一无所倚则迎几早服。衍文一段。", "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": "其安易持，其未兆易謀。", "textSimp": "其安易持，其未兆易谋。", "translation": "事物安定时容易持守，征兆未显时容易谋划。", "translationTrad": "事物安定時容易持守，徵兆未顯時容易謀劃。", "noteIds": [ "c001", "c002", "c020", "c027", "c028", "c029", "c040", "c049", "c050", "c061", "c069", "c071", "c076", "c081", "c087", "c095" ], "noteCount": 16, "charNoteIds": [ "n001", "n002" ], "key": "laozi-64:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "其脆易泮，其微易散。", "textSimp": "其脆易泮，其微易散。", "translation": "事物脆弱时容易消解，事物细微时容易散失。", "translationTrad": "事物脆弱時容易消解，事物細微時容易散失。", "noteIds": [ "c003", "c004", "c021", "c027", "c030", "c041", "c051", "c062", "c069", "c071", "c076", "c081", "c087", "c089", "c095" ], "noteCount": 15, "charNoteIds": [ "n003" ], "key": "laozi-64:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "為之於未有，治之於未亂。", "textSimp": "为之于未有，治之于未乱。", "translation": "在事情尚未发生时着手，在祸乱尚未形成时治理。", "translationTrad": "在事情尚未發生時著手，在禍亂尚未形成時治理。", "noteIds": [ "c005", "c006", "c022", "c027", "c031", "c032", "c042", "c052", "c063", "c069", "c071", "c072", "c076", "c081", "c086", "c087", "c095" ], "noteCount": 17, "charNoteIds": [ "n004", "n005" ], "key": "laozi-64:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下。", "textSimp": "合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下。", "translation": "合抱的大树，从细小的萌芽长起；九层的高台，从一筐土堆起；千里的远行，从脚下第一步开始。", "translationTrad": "合抱的大樹，從細小的萌芽長起；九層的高臺，從一筐土堆起；千里的遠行，從腳下第一步開始。", "noteIds": [ "c007", "c027", "c033", "c043", "c053", "c064", "c069", "c071", "c073", "c077", "c082", "c086", "c087", "c090", "c095" ], "noteCount": 15, "charNoteIds": [ "n006", "n007", "n008", "n009" ], "key": "laozi-64:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "為者敗之，執者失之。", "textSimp": "为者败之，执者失之。", "translation": "有心作为的人会失败，有心执持的人会失落。", "translationTrad": "有心作為的人會失敗，有心執持的人會失落。", "noteIds": [ "c008", "c009", "c023", "c027", "c034", "c044", "c054", "c064", "c070", "c071", "c073", "c078", "c083", "c086", "c095" ], "noteCount": 15, "charNoteIds": [ "n010", "n011" ], "key": "laozi-64:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "是以聖人無為故無敗，無執故無失。", "textSimp": "是以圣人无为故无败，无执故无失。", "translation": "因此圣人不妄为，所以不会失败；不执持，所以不会失落。", "translationTrad": "因此聖人不妄為，所以不會失敗；不執持，所以不會失落。", "noteIds": [ "c010", "c011", "c027", "c035", "c055", "c065", "c070", "c071", "c073", "c078", "c083", "c086", "c091", "c095" ], "noteCount": 14, "charNoteIds": [], "key": "laozi-64:s006", "n": 6 }, { "id": "s007", "paragraph": 1, "text": "民之從事，常於幾成而敗之。", "textSimp": "民之从事，常于几成而败之。", "translation": "人们做事，常常在快要成功时失败。", "translationTrad": "人們做事，常常在快要成功時失敗。", "noteIds": [ "c012", "c024", "c027", "c036", "c045", "c056", "c066", "c070", "c071", "c074", "c079", "c084", "c088", "c092", "c095" ], "noteCount": 15, "charNoteIds": [ "n012" ], "key": "laozi-64:s007", "n": 7 }, { "id": "s008", "paragraph": 1, "text": "慎終如始，則無敗事。", "textSimp": "慎终如始，则无败事。", "translation": "结束时能像开始时那样慎重，就不会败事。", "translationTrad": "結束時能像開始時那樣慎重，就不會敗事。", "noteIds": [ "c013", "c027", "c037", "c046", "c057", "c070", "c071", "c074", "c079", "c084", "c088", "c095" ], "noteCount": 12, "charNoteIds": [ "n013" ], "key": "laozi-64:s008", "n": 8 }, { "id": "s009", "paragraph": 1, "text": "是以聖人欲不欲，不貴難得之貨；學不學，復眾人之所過，以輔萬物之自然，而不敢為。", "textSimp": "是以圣人欲不欲，不贵难得之货；学不学，复众人之所过，以辅万物之自然，而不敢为。", "translation": "因此圣人所欲的是无欲，不珍视难得的财货；所学的是不学，回复众人所犯的过失，用来辅助万物自然生长，而不敢妄为。", "translationTrad": "因此聖人所欲的是無欲，不珍視難得的財貨；所學的是不學，回復眾人所犯的過失，用來輔助萬物自然生長，而不敢妄為。", "noteIds": [ "c014", "c015", "c016", "c017", "c018", "c019", "c025", "c026", "c027", "c038", "c039", "c047", "c048", "c058", "c059", "c060", "c067", "c068", "c070", "c071", "c075", "c080", "c085", "c088", "c093", "c094", "c095" ], "noteCount": 27, "charNoteIds": [ "n014", "n015", "n016" ], "key": "laozi-64:s009", "n": 9 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "其安易持", "kind": "note", "text": "治身治國安靜者，易守持也。", "authorNote": "河上公此章據四部叢刊本（《老子道德經》卷下），參校《玄德纂疏》卷十七所引；河上公題「守微第六十四」。", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "治身治国安静者，易守持也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）（河上公此章據四部叢刊本（《老子道德經》卷下），參校《玄德纂疏》卷十七所引；河上公題「守微第六十四」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "authorNoteSimp": "河上公此章据四部丛刊本（《老子道德经》卷下），参校《玄德纂疏》卷十七所引；河上公题「守微第六十四」。", "lemmaSimp": "其安易持" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "其未兆易謀", "kind": "note", "text": "情欲禍患未有形兆時，易謀正也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "情欲祸患未有形兆时，易谋正也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "其未兆易谋" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "其脆易破", "kind": "note", "text": "禍亂未動於朝，情欲未見於色，如脆弱易破除也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "祸乱未动于朝，情欲未见于色，如脆弱易破除也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "其脆易破" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "其微易散", "kind": "note", "text": "其事未彰著，微小易散去也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "其事未彰着，微小易散去也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "其微易散" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "為之於未有", "kind": "note", "text": "欲有所為，當於未有萌芽之時，塞其端也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "欲有所为，当于未有萌芽之时，塞其端也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "为之于未有" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "治之於未亂", "kind": "note", "text": "治身治國於未亂之時，當豫閉其門也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "治身治国于未乱之时，当豫闭其门也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "治之于未乱" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "合抱之木，生於毫末", "kind": "note", "text": "合抱之木，生於毫末，從小以成大也；九層之臺，起於累土，從卑至高也；千里之行，始於足下，從近至遠也。", "authorNote": "四部叢刊本此注分列三句下，文字從《玄德纂疏》卷十七所引合錄。", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "合抱之木，生于毫末，从小以成大也；九层之台，起于累土，从卑至高也；千里之行，始于足下，从近至远也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）（四部叢刊本此注分列三句下，文字從《玄德纂疏》卷十七所引合錄。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "authorNoteSimp": "四部丛刊本此注分列三句下，文字从《玄德纂疏》卷十七所引合录。", "lemmaSimp": "合抱之木，生于毫末" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "為者敗之", "kind": "note", "text": "有為於事，廢於自然；有為於義，廢於仁；有為於色，廢於精神也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "有为于事，废于自然；有为于义，废于仁；有为于色，废于精神也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "为者败之" }, { "id": "c009", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "執者失之", "kind": "note", "text": "執利遇患，執道全身；堅持不得，推讓反還。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "执利遇患，执道全身；坚持不得，推让反还。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "执者失之" }, { "id": "c010", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "聖人無為故無敗", "kind": "note", "text": "聖人不為華文，不為色利，不為殘賊，故無壞敗也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "圣人不为华文，不为色利，不为残贼，故无坏败也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "圣人无为故无败" }, { "id": "c011", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "無執故無失", "kind": "note", "text": "聖人有德以教愚，有財以與貧，無所執藏，故無所失於人也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "圣人有德以教愚，有财以与贫，无所执藏，故无所失于人也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "无执故无失" }, { "id": "c012", "block": 0, "source": "heshanggong", "target": { "start": "s007", "end": "s007" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "從，為也。民人為事，常於功德幾成，而貪位好名、奢泰盈滿而自敗也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "从，为也。民人为事，常于功德几成，而贪位好名、奢泰盈满而自败也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c013", "block": 0, "source": "heshanggong", "target": { "start": "s008", "end": "s008" }, "lemma": "慎終如始，則無敗事", "kind": "note", "text": "終當如始，不當懈怠。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "终当如始，不当懈怠。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "慎终如始，则无败事" }, { "id": "c014", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "欲不欲", "kind": "note", "text": "聖人欲人所不欲：人欲彰顯，聖人欲伏光；人欲文飾，聖人欲質樸；人欲於色，聖人欲於德。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "圣人欲人所不欲：人欲彰显，圣人欲伏光；人欲文饰，圣人欲质朴；人欲于色，圣人欲于德。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "欲不欲" }, { "id": "c015", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "不貴難得之貨", "kind": "note", "text": "聖人不眩晃為服，不賤石而貴玉也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "圣人不眩晃为服，不贱石而贵玉也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "不贵难得之货" }, { "id": "c016", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "學不學", "kind": "note", "text": "聖人學人所不能學：人學智詐，聖人學自然；人學治世，聖人學治身，守道真也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "圣人学人所不能学：人学智诈，圣人学自然；人学治世，圣人学治身，守道真也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "学不学" }, { "id": "c017", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "復眾人之所過", "kind": "note", "text": "眾人學問，過本為末，過實為華；復之者，使反本也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "众人学问，过本为末，过实为华；复之者，使反本也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "复众人之所过" }, { "id": "c018", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "以輔萬物之自然", "kind": "note", "text": "教人反本實者，欲以輔助萬物自然之性也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "教人反本实者，欲以辅助万物自然之性也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "以辅万物之自然" }, { "id": "c019", "block": 0, "source": "heshanggong", "target": { "start": "s009", "end": "s009" }, "lemma": "而不敢為", "kind": "note", "text": "聖人動作因循，不敢有所造為，恐遠本也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "textSimp": "圣人动作因循，不敢有所造为，恐远本也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參校《玄德纂疏》卷十七所引）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参校《玄德纂疏》卷十七所引）", "lemmaSimp": "而不敢为" }, { "id": "c020", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "其安易持，其未兆易謀", "kind": "note", "text": "以其安不忘危，持之不忘亡，謀之無功之勢，故曰易也。", "authorNote": "王弼本此章經注相連，今析存注文。", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "以其安不忘危，持之不忘亡，谋之无功之势，故曰易也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四）（王弼本此章經注相連，今析存注文。）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四）", "authorNoteSimp": "王弼本此章经注相连，今析存注文。", "lemmaSimp": "其安易持，其未兆易谋" }, { "id": "c021", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "其脆易泮，其微易散", "kind": "note", "text": "雖失無入有，以其微脆之故，未足以興大功，故易也。此四者皆說慎終也。不可以無之故而不持，不可以微之故而弗散也。無而弗持則生有焉，微而不散則生大焉。故慮終之患如始之禍，則無敗事。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "虽失无入有，以其微脆之故，未足以兴大功，故易也。此四者皆说慎终也。不可以无之故而不持，不可以微之故而弗散也。无而弗持则生有焉，微而不散则生大焉。故虑终之患如始之祸，则无败事。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四）", "lemmaSimp": "其脆易泮，其微易散" }, { "id": "c022", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "為之於未有，治之於未亂", "kind": "note", "text": "為之於未有，謂其安未兆也；治之於未亂，謂微脆也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "为之于未有，谓其安未兆也；治之于未乱，谓微脆也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四）", "lemmaSimp": "为之于未有，治之于未乱" }, { "id": "c023", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "為者敗之，執者失之", "kind": "note", "text": "當以慎終除微，慎微除亂，而以施為治之，形名執之，反生事原，巧辟滋作，故敗失也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "当以慎终除微，慎微除乱，而以施为治之，形名执之，反生事原，巧辟滋作，故败失也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四）", "lemmaSimp": "为者败之，执者失之" }, { "id": "c024", "block": 0, "source": "wangbi", "target": { "start": "s007", "end": "s007" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "不慎終也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "不慎终也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四）", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c025", "block": 0, "source": "wangbi", "target": { "start": "s009", "end": "s009" }, "lemma": "是以聖人欲不欲，不貴難得之貨", "kind": "note", "text": "好欲雖微，爭尚為之興；難得之貨雖細，貪盜為之起也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "好欲虽微，争尚为之兴；难得之货虽细，贪盗为之起也。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四）", "lemmaSimp": "是以圣人欲不欲，不贵难得之货" }, { "id": "c026", "block": 0, "source": "wangbi", "target": { "start": "s009", "end": "s009" }, "lemma": "學不學，復眾人之所過", "kind": "note", "text": "不學而能者，自然也；喻於不學者，過也。故學不學，以復眾人之所過。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "不学而能者，自然也；喻于不学者，过也。故学不学，以复众人之所过。", "citationFull": "王弼《老子道德經注》（《道藏》本卷四）", "citationSimp": "王弼《老子道德经注》（《道藏》本卷四）", "lemmaSimp": "学不学，复众人之所过" }, { "id": "c027", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s009" }, "lemma": "其安易持章", "kind": "note", "text": "雖明滅罪之術，於行未圓，故次此章重顯其義。就此一章，義開四別：第一法說令制伏初心，第二舉喻明罪從微起，第三明眾生迷執乖理喪真，第四引聖證成示其學趣。", "authorNote": "成玄英章義，分全章為四：一法說令制伏初心，二舉喻明罪從微起，三明眾生迷執乖理喪真，四引聖證成示其學趣。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "虽明灭罪之术，于行未圆，故次此章重显其义。就此一章，义开四别：第一法说令制伏初心，第二举喻明罪从微起，第三明众生迷执乖理丧真，第四引圣证成示其学趣。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）（成玄英章義，分全章為四：一法說令制伏初心，二舉喻明罪從微起，三明眾生迷執乖理喪真，四引聖證成示其學趣。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "成玄英章义，分全章为四：一法说令制伏初心，二举喻明罪从微起，三明众生迷执乖理丧真，四引圣证成示其学趣。", "lemmaSimp": "其安易持章" }, { "id": "c028", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "其安易持", "kind": "note", "text": "安靜也。言修行人靈府寂泊，未起舉緣，如此之時，甚易修守。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "安静也。言修行人灵府寂泊，未起举缘，如此之时，甚易修守。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "其安易持" }, { "id": "c029", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "其未兆易謀", "kind": "note", "text": "兆，狀也；謀，圖也。其次雖起心，未緣取而於境未有形狀，即宜攝心歸靜，於業未成，故易謀慮也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "兆，状也；谋，图也。其次虽起心，未缘取而于境未有形状，即宜摄心归静，于业未成，故易谋虑也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "其未兆易谋" }, { "id": "c030", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "其脆易破，其微易散", "kind": "note", "text": "脆，虛軟也。猶如果瓜結實未堅，虛脆易破。初心起染，亦復如是，結業微淺，故易散也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "脆，虚软也。犹如果瓜结实未坚，虚脆易破。初心起染，亦复如是，结业微浅，故易散也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "其脆易破，其微易散" }, { "id": "c031", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "為之於未有", "kind": "note", "text": "為，修學也。言行人修守，當在未有緣染之時，此解「其安易持」也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "为，修学也。言行人修守，当在未有缘染之时，此解「其安易持」也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "为之于未有" }, { "id": "c032", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "治之於未亂", "kind": "note", "text": "亂者，謂結業已為業所牽，精神昏亂也。今明心雖起染，於境未見，當爾之時，易為治理，此解「其未兆易謀」也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "乱者，谓结业已为业所牵，精神昏乱也。今明心虽起染，于境未见，当尔之时，易为治理，此解「其未兆易谋」也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "治之于未乱" }, { "id": "c033", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下", "kind": "note", "text": "夫百圍大木，生於毫微，喻三途重釁，元乎一念。而以木為喻者，言木從小至大，遂能蔭蔽日光，譬染心從微至著，亦能覆蓋真性也。若推此樹，起自虛無，即空而言，樹亦非有，為四塵不成故也。煩惱為義，亦起自虛無，即空而言，亦非有也。九重之臺，起於累土，重級之臺，起於一簣之土，喻九夜之禍，起於一念染心，勖諸學者，深宜戒慎。百仞之高，起於足下，七尺曰仞，陟百仞之高峯，發自初步；履八門之苦難，起自染心。前寄九重明結業已成，此托百仞況方造未息也。", "authorNote": "成玄英本「千里之行」作「百仞之高」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "夫百围大木，生于毫微，喻三途重衅，元乎一念。而以木为喻者，言木从小至大，遂能荫蔽日光，譬染心从微至着，亦能覆盖真性也。若推此树，起自虚无，即空而言，树亦非有，为四尘不成故也。烦恼为义，亦起自虚无，即空而言，亦非有也。九重之台，起于累土，重级之台，起于一篑之土，喻九夜之祸，起于一念染心，勖诸学者，深宜戒慎。百仞之高，起于足下，七尺曰仞，陟百仞之高峰，发自初步；履八门之苦难，起自染心。前寄九重明结业已成，此托百仞况方造未息也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）（成玄英本「千里之行」作「百仞之高」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "成玄英本「千里之行」作「百仞之高」。", "lemmaSimp": "合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下" }, { "id": "c034", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "為者敗之，執者失之", "kind": "note", "text": "至道虛玄，無為無執；凡情顛倒，有執有為。為即危亡，故言敗之；執乖實當，故言失也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "至道虚玄，无为无执；凡情颠倒，有执有为。为即危亡，故言败之；执乖实当，故言失也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "为者败之，执者失之" }, { "id": "c035", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人無為故無敗，無執故無失", "kind": "note", "text": "聖人體道無為，故無隳敗；虛妄不執，故不喪其真。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "圣人体道无为，故无隳败；虚妄不执，故不丧其真。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "是以圣人无为故无败，无执故无失" }, { "id": "c036", "block": 0, "source": "chengxuanying", "target": { "start": "s007", "end": "s007" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "幾，近也。凡人從於有為之務，執心躁競，分別取舍，曾無遠見，每欲近成，有始無卒，故多敗也。《詩》云：「靡不有初，鮮克有終。」", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "几，近也。凡人从于有为之务，执心躁竞，分别取舍，曾无远见，每欲近成，有始无卒，故多败也。《诗》云：「靡不有初，鲜克有终。」", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c037", "block": 0, "source": "chengxuanying", "target": { "start": "s008", "end": "s008" }, "lemma": "慎終如始，則無敗事", "kind": "note", "text": "此戒慎學人，令心堅固，始終若一，豈有敗乎？六度之中，終當第四也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "此戒慎学人，令心坚固，始终若一，岂有败乎？六度之中，终当第四也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "慎终如始，则无败事" }, { "id": "c038", "block": 0, "source": "chengxuanying", "target": { "start": "s009", "end": "s009" }, "lemma": "是以聖人欲不欲，不貴難得之貨；學不學，復眾人之所過", "kind": "note", "text": "聖人虛照自天，不同凡智，了知諸境空幻，不見可欲之物，故於欲中即不見欲相，既於欲不欲，何玉帛之貴乎？又達真假無差，故能忘學。學即不學，不學即學，學異不學，不學異學。故《西昇經》云：「吾學無所學，乃能明自然。」眾人執滯有為，不能忘學，故說學不學者，以防眾生之過患也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "圣人虚照自天，不同凡智，了知诸境空幻，不见可欲之物，故于欲中即不见欲相，既于欲不欲，何玉帛之贵乎？又达真假无差，故能忘学。学即不学，不学即学，学异不学，不学异学。故《西升经》云：「吾学无所学，乃能明自然。」众人执滞有为，不能忘学，故说学不学者，以防众生之过患也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "是以圣人欲不欲，不贵难得之货；学不学，复众人之所过" }, { "id": "c039", "block": 0, "source": "chengxuanying", "target": { "start": "s009", "end": "s009" }, "lemma": "以輔萬物之自然，而不敢為", "kind": "note", "text": "輔，助導也。言一切眾生皆稟自然正性，迷惑妄執，喪道乖真。今聖人欲持學不學之方，引導令其歸本。但聖人窮理盡性，亦無為無不為也。今言聖人不為者，亦欲輔導群生，復此自然之性，故言不敢為也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "辅，助导也。言一切众生皆禀自然正性，迷惑妄执，丧道乖真。今圣人欲持学不学之方，引导令其归本。但圣人穷理尽性，亦无为无不为也。今言圣人不为者，亦欲辅导群生，复此自然之性，故言不敢为也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "lemmaSimp": "以辅万物之自然，而不敢为" }, { "id": "c040", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "其安易持，其未兆易謀", "kind": "note", "text": "言人正性安靜之時，將欲執持令不散亂；次雖欲起心，尚未形兆，謀度絕之使令不起，為易也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "言人正性安静之时，将欲执持令不散乱；次虽欲起心，尚未形兆，谋度绝之使令不起，为易也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "其安易持，其未兆易谋" }, { "id": "c041", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "其脆易破，其微易散", "kind": "note", "text": "欲心初染，尚自危脆，能絕之者，脆則易破；禍患初起，形兆尚微，將欲防之，微則易散。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "欲心初染，尚自危脆，能绝之者，脆则易破；祸患初起，形兆尚微，将欲防之，微则易散。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "其脆易破，其微易散" }, { "id": "c042", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "為之於未有，治之於未亂", "kind": "note", "text": "覆上易持易謀，所以者，為營為之於未有形兆爾。覆上易破易散也，所以易者，為除理之於未成禍亂爾。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "复上易持易谋，所以者，为营为之于未有形兆尔。复上易破易散也，所以易者，为除理之于未成祸乱尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "为之于未有，治之于未乱" }, { "id": "c043", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下", "kind": "note", "text": "此三者，喻其不早良圖，後乃成患。為謂營為，執謂執著，必生禍患也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "此三者，喻其不早良图，后乃成患。为谓营为，执谓执着，必生祸患也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下" }, { "id": "c044", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "為者敗之，執者失之", "kind": "note", "text": "凡情不能因任，營為分外，為者求遂，理必敗之於事；不能忘遣，動成執著，執者求得，理必失。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "凡情不能因任，营为分外，为者求遂，理必败之于事；不能忘遣，动成执着，执者求得，理必失。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "为者败之，执者失之" }, { "id": "c045", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "人之始從事於善者，常於近成而自敗之。", "authorNote": "此為御注。《玄德纂疏》卷十七誤置此注於「是以聖人無為故無敗」句下，今據文義移正。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "人之始从事于善者，常于近成而自败之。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御注。《玄德纂疏》卷十七誤置此注於「是以聖人無為故無敗」句下，今據文義移正。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御注。《玄德纂疏》卷十七误置此注于「是以圣人无为故无败」句下，今据文义移正。", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c046", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s008" }, "lemma": "慎終如始，則無敗事", "kind": "note", "text": "慎其終末，常如始從善之心，則必無禍敗之事。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "慎其终末，常如始从善之心，则必无祸败之事。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "慎终如始，则无败事" }, { "id": "c047", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "欲不欲，不貴難得之貨", "kind": "note", "text": "難得之貨，謂性分所無者。今聖人於欲不欲，不營為於分外，常全其自然，是不貴難得之貨。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "难得之货，谓性分所无者。今圣人于欲不欲，不营为于分外，常全其自然，是不贵难得之货。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "欲不欲，不贵难得之货" }, { "id": "c048", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "學不學，復眾人之所過，以輔萬物之自然，而不敢為", "kind": "note", "text": "聖人不求過分之學，是於學不學，將以歸復眾人過分之學，以輔自然之性，故不敢為俗多欲。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "圣人不求过分之学，是于学不学，将以归复众人过分之学，以辅自然之性，故不敢为俗多欲。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "学不学，复众人之所过，以辅万物之自然，而不敢为" }, { "id": "c049", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "其安易持", "kind": "note", "text": "安靜也，持執也。言人之受生，正性清淨，感物而動，則逐欲無窮。今明欲心未動，安靜之時，將欲守之令不散亂，則易持執，故云其安易持。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "安静也，持执也。言人之受生，正性清净，感物而动，则逐欲无穷。今明欲心未动，安静之时，将欲守之令不散乱，则易持执，故云其安易持。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "其安易持" }, { "id": "c050", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "其未兆易謀", "kind": "note", "text": "兆，萌漸也；謀，度也。情之將起，未有萌兆，謀度絕之，亦為甚易，故云其未兆易謀。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "兆，萌渐也；谋，度也。情之将起，未有萌兆，谋度绝之，亦为甚易，故云其未兆易谋。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "其未兆易谋" }, { "id": "c051", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "其脆易破，其微易散", "kind": "note", "text": "言欲心已動，柔脆未堅，將欲除之，易消破也。微，細微也；禍患細微，未至於大，防之於初，欲令散釋，亦甚易爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "言欲心已动，柔脆未坚，将欲除之，易消破也。微，细微也；祸患细微，未至于大，防之于初，欲令散释，亦甚易尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "其脆易破，其微易散" }, { "id": "c052", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "為之於未有，治之於未亂", "kind": "note", "text": "為，修除也。此一句釋前易持易謀兩句也。所以易者，明欲心未起之時，修除杜絕，欲惡不生，故云為之於未有。又釋「治之於未亂」曰：此一句釋上易破易散兩句也。所以易者，明欲雖有，尚自脆微，未成禍亂，故易理爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "为，修除也。此一句释前易持易谋两句也。所以易者，明欲心未起之时，修除杜绝，欲恶不生，故云为之于未有。又释「治之于未乱」曰：此一句释上易破易散两句也。所以易者，明欲虽有，尚自脆微，未成祸乱，故易理尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "为之于未有，治之于未乱" }, { "id": "c053", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下", "kind": "note", "text": "此言怠生於微而成於著。喻如合抱之大木，始生如毫毛之末，此明自性而生也；九層之高臺，起乎一簣之土，此明積習而成也；千里之遠行，始舉足之下，此明遂行不止也。則天下之事，誠以細微為始，而人多惑之，遂成患本，故舉三喻以證上文。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "此言怠生于微而成于着。喻如合抱之大木，始生如毫毛之末，此明自性而生也；九层之高台，起乎一篑之土，此明积习而成也；千里之远行，始举足之下，此明遂行不止也。则天下之事，诚以细微为始，而人多惑之，遂成患本，故举三喻以证上文。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下" }, { "id": "c054", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "為者敗之，執者失之", "kind": "note", "text": "為謂營為也，執謂執著也。言人不能為之於未有、理之於未亂，而更有所營為於性分之外，執著於塵境之中，故必禍敗而失亡也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "为谓营为也，执谓执着也。言人不能为之于未有、理之于未乱，而更有所营为于性分之外，执著于尘境之中，故必祸败而失亡也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "为者败之，执者失之" }, { "id": "c055", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人無為故無敗，無執故無失", "kind": "note", "text": "聖人無為安靜，故素分成全而無敗；虛忘無執，故真性常存而無失。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "圣人无为安静，故素分成全而无败；虚忘无执，故真性常存而无失。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "是以圣人无为故无败，无执故无失" }, { "id": "c056", "block": 0, "source": "tangxuanzong", "target": { "start": "s007", "end": "s007" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "幾，近也。言常俗之人從於善事，常以功業近成，不能慎終，乃復忘敗也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "几，近也。言常俗之人从于善事，常以功业近成，不能慎终，乃复忘败也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c057", "block": 0, "source": "tangxuanzong", "target": { "start": "s008", "end": "s008" }, "lemma": "慎終如始，則無敗事", "kind": "note", "text": "此老君重申勸誡也。人若能慎末如初，始終常一，則無事無敗也。故《詩》云：「靡不有初，鮮克有終。」", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "此老君重申劝诫也。人若能慎末如初，始终常一，则无事无败也。故《诗》云：「靡不有初，鲜克有终。」", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "慎终如始，则无败事" }, { "id": "c058", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "欲不欲，不貴難得之貨", "kind": "note", "text": "此明聖行以斥凡也。難得之貨，內謂性分所無，外謂珠犀寶貝。聖人於欲無欲，內不務於性之所無，外不營於累德之貨爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "此明圣行以斥凡也。难得之货，内谓性分所无，外谓珠犀宝贝。圣人于欲无欲，内不务于性之所无，外不营于累德之货尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "欲不欲，不贵难得之货" }, { "id": "c059", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "學不學，復眾人之所過", "kind": "note", "text": "凡夫貴難得之貨，故矯徇矜尚，以學性分之所無；聖人不求過分之學，常全自然之性，是於學不學。如此者，將欲歸復眾人所過分之學爾。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "凡夫贵难得之货，故矫徇矜尚，以学性分之所无；圣人不求过分之学，常全自然之性，是于学不学。如此者，将欲归复众人所过分之学尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "学不学，复众人之所过" }, { "id": "c060", "block": 0, "source": "tangxuanzong", "target": { "start": "s009", "end": "s009" }, "lemma": "以輔萬物之自然，而不敢為", "kind": "note", "text": "輔，佐也。自然，物之性本也。眾生起妄，失於性本，聖人慈誘勸學無為，將以輔佐物之自然真性，故不敢為於俗學及多欲也。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）", "textSimp": "辅，佐也。自然，物之性本也。众生起妄，失于性本，圣人慈诱劝学无为，将以辅佐物之自然真性，故不敢为于俗学及多欲也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十七所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "以辅万物之自然，而不敢为" }, { "id": "c061", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "其安易持，其未兆易謀", "kind": "note", "text": "安靜也，未兆，機不動也。怠難防，惡難止，恩除其惡，制之於未動；慮息其患，持之於安靜。惡兆無由得起，不謀自然無怠，此謂上士防患也。", "authorNote": "此為李榮注。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "安静也，未兆，机不动也。怠难防，恶难止，恩除其恶，制之于未动；虑息其患，持之于安静。恶兆无由得起，不谋自然无怠，此谓上士防患也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（此為李榮注。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "此为李荣注。", "lemmaSimp": "其安易持，其未兆易谋" }, { "id": "c062", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "其脆易破，其微易散", "kind": "note", "text": "罪小易滅，惡長難除。不能防於未動，必須制之於微脆，此中士除患也。", "authorNote": "此為李榮注。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "罪小易灭，恶长难除。不能防于未动，必须制之于微脆，此中士除患也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（此為李榮注。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "此为李荣注。", "lemmaSimp": "其脆易破，其微易散" }, { "id": "c063", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "為之於未有，治之於未亂", "kind": "note", "text": "釋「為之於未有」曰：所謂其安易持也；釋「治之於未亂」曰：所謂微脆易破也。", "authorNote": "此為李榮注。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "释「为之于未有」曰：所谓其安易持也；释「治之于未乱」曰：所谓微脆易破也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（此為李榮注。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "此为李荣注。", "lemmaSimp": "为之于未有，治之于未乱" }, { "id": "c064", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s005" }, "lemma": "合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下", "kind": "note", "text": "合抱之木，自小而成大；九重之臺，因下以至高；千里之行，從近以及遠。若制之以靜，毫末之罪不生；止之於微，一簣之基易破；安然不動，千里之行無至。若不能為之於未有、治之於未亂，為有為而不已，必至敗之；執惡行以為是，終歸喪失，此謂下士闇於成事，以至敗亡也。", "authorNote": "此為李榮注。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "合抱之木，自小而成大；九重之台，因下以至高；千里之行，从近以及远。若制之以静，毫末之罪不生；止之于微，一篑之基易破；安然不动，千里之行无至。若不能为之于未有、治之于未乱，为有为而不已，必至败之；执恶行以为是，终归丧失，此谓下士暗于成事，以至败亡也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（此為李榮注。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "此为李荣注。", "lemmaSimp": "合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下" }, { "id": "c065", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人無為故無敗，無執故無失", "kind": "note", "text": "凡庸闇之於即事，故有敗失之非；聖人玄鑒於機前，無復有為之恚也。", "authorNote": "此為李榮注。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "凡庸暗之于即事，故有败失之非；圣人玄鉴于机前，无复有为之恚也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（此為李榮注。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "此为李荣注。", "lemmaSimp": "是以圣人无为故无败，无执故无失" }, { "id": "c066", "block": 0, "source": "lirong", "target": { "start": "s007", "end": "s007" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "幾，近也。凡人為惡不能早除，惡事近成，自然已破。若能同聖去危求安，始不為非，終不獲罪，無得無失，何敗何成也？", "authorNote": "此為李榮注。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "几，近也。凡人为恶不能早除，恶事近成，自然已破。若能同圣去危求安，始不为非，终不获罪，无得无失，何败何成也？", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（此為李榮注。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "此为李荣注。", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c067", "block": 0, "source": "lirong", "target": { "start": "s009", "end": "s009" }, "lemma": "欲不欲，不貴難得之貨；學不學，復眾人之所過", "kind": "note", "text": "凡情逐欲，賤道貴財，聖人不貪，重真輕寶若也。修不為己，學乃為人，食利則過生，爭名則咎至。聖人無欲則遣利，絕學則忘名，不耀一己之能，防備眾人之過也。", "authorNote": "此為李榮注。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "凡情逐欲，贱道贵财，圣人不贪，重真轻宝若也。修不为己，学乃为人，食利则过生，争名则咎至。圣人无欲则遣利，绝学则忘名，不耀一己之能，防备众人之过也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（此為李榮注。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "此为李荣注。", "lemmaSimp": "欲不欲，不贵难得之货；学不学，复众人之所过" }, { "id": "c068", "block": 0, "source": "lirong", "target": { "start": "s009", "end": "s009" }, "lemma": "以輔萬物之自然，而不敢為", "kind": "note", "text": "物之性也，本乎自然。欲者以染愛累真，學者以分別妨道，遂使真一之源不顯，至道之性難明，不入於無為，但歸於敗失。聖人順自然之本性，輔萬物以保真，不敢行於有為，導之以歸虛靜也。", "authorNote": "此為李榮注。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "物之性也，本乎自然。欲者以染爱累真，学者以分别妨道，遂使真一之源不显，至道之性难明，不入于无为，但归于败失。圣人顺自然之本性，辅万物以保真，不敢行于有为，导之以归虚静也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（此為李榮注。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "此为李荣注。", "lemmaSimp": "以辅万物之自然，而不敢为" }, { "id": "c069", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s004" }, "lemma": "其安易持，其未兆易謀", "kind": "note", "text": "天下尚安則易持其盈，家國已危則難定其傾；姦心未兆則易謀消滅，惡狀已形則難圖泯絕；糵芽尚脆則其患易破，枝榦既成則其禍難挫；悔悋尚微則其憂易散，凶咎既彰則其孽難逭。故聖人為之於未有，則其惡不萌；治之於未亂，則其害不生。是以聖人之治，無知無欲，見其機，慎其微，使百姓日用而不知。若不豫為之防、早為之治，其猶植木始於毫末，足可搔而絕；及其合抱，以至於不可伐；築臺起於累土，足可蹷而圮；及其九層，以至於不可毁；遠行始於足下，足可踵而旋；及其千里，以至於不可還。《易》曰：「履霜堅冰至。」此之謂也。", "authorNote": "此為陸希聲傳。", "citation": "陸希聲《道德經傳》（《道藏》本卷四）", "textSimp": "天下尚安则易持其盈，家国已危则难定其倾；奸心未兆则易谋消灭，恶状已形则难图泯绝；糵芽尚脆则其患易破，枝干既成则其祸难挫；悔悋尚微则其忧易散，凶咎既彰则其孽难逭。故圣人为之于未有，则其恶不萌；治之于未乱，则其害不生。是以圣人之治，无知无欲，见其机，慎其微，使百姓日用而不知。若不豫为之防、早为之治，其犹植木始于毫末，足可搔而绝；及其合抱，以至于不可伐；筑台起于累土，足可蹷而圮；及其九层，以至于不可毁；远行始于足下，足可踵而旋；及其千里，以至于不可还。《易》曰：「履霜坚冰至。」此之谓也。", "citationFull": "陸希聲《道德經傳》（《道藏》本卷四）（此為陸希聲傳。）", "citationSimp": "陆希声《道德经传》（《道藏》本卷四）", "authorNoteSimp": "此为陆希声传。", "lemmaSimp": "其安易持，其未兆易谋" }, { "id": "c070", "block": 0, "source": "luxisheng", "target": { "start": "s005", "end": "s009" }, "lemma": "為者敗之，執者失之", "kind": "note", "text": "夫位者，聖人之大寶；國者，天下之神器。神器者不可取而為之，取而為之者必敗；大寶者不可執而有之，執而有之者必失。故聖人之享天下也，樂推而不厭，故無所取為；無所取為，故無敗。聖人之據大寶也，功成而不居，故無所執有；無所執有，故無失。凡民之情則好於有為，有為則多事，多事故有敗，故其從事於世也，常於垂成而敗之。何為其然？不慎其始故也。苟能慎其始、慮其終，則莫若於少欲；少欲則少事，少事則無敗。以其慎之於始，則能終無敗事。本其慎始之心，故使慎終如始。所以兩舉敗與無敗者，以明凡聖之相遠。然則眾人之所欲者貨色也，所不欲者清靜也，聖人則欲其所不欲，是以不貴難得之貨。眾人之所學者事跡也，所不學者無為也，聖人則學其所不學，所以反眾人之所過。原其所以然者，將以輔萬物之自然耳。故不敢為、不敢執，是以能無敗無失也。", "authorNote": "此為陸希聲傳；傳「原其所以然」，底本作「厚其所以然」，據文義改。", "citation": "陸希聲《道德經傳》（《道藏》本卷四）", "textSimp": "夫位者，圣人之大宝；国者，天下之神器。神器者不可取而为之，取而为之者必败；大宝者不可执而有之，执而有之者必失。故圣人之享天下也，乐推而不厌，故无所取为；无所取为，故无败。圣人之据大宝也，功成而不居，故无所执有；无所执有，故无失。凡民之情则好于有为，有为则多事，多事故有败，故其从事于世也，常于垂成而败之。何为其然？不慎其始故也。苟能慎其始、虑其终，则莫若于少欲；少欲则少事，少事则无败。以其慎之于始，则能终无败事。本其慎始之心，故使慎终如始。所以两举败与无败者，以明凡圣之相远。然则众人之所欲者货色也，所不欲者清静也，圣人则欲其所不欲，是以不贵难得之货。众人之所学者事迹也，所不学者无为也，圣人则学其所不学，所以反众人之所过。原其所以然者，将以辅万物之自然耳。故不敢为、不敢执，是以能无败无失也。", "citationFull": "陸希聲《道德經傳》（《道藏》本卷四）（此為陸希聲傳；傳「原其所以然」，底本作「厚其所以然」，據文義改。）", "citationSimp": "陆希声《道德经传》（《道藏》本卷四）", "authorNoteSimp": "此为陆希声传；传「原其所以然」，底本作「厚其所以然」，据文义改。", "lemmaSimp": "为者败之，执者失之" }, { "id": "c071", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s009" }, "lemma": "其安易持，其未兆易謀", "kind": "note", "text": "其安易持，危而持之則難矣；其未兆易謀，已動而謀之則難矣；其脆易破，則不可使至於堅；其微易散，則不可使至於著。物皆然，心為甚，通諸其心，則於天下國家無難矣。安也未兆也，則是為之於未有也；脆也微也，則是治之於未亂也。合抱之木生於毫末，生於小也；九層之臺起於累土，高起於下也；千里之行始於足下，遠起於近也。則為之於未有、治之於未亂，其本末常如此也。為之於未有，則是以不為為之也；治之於未亂，則是以不治治之也。已有而為之，則為之欲成而反敗之；已亂而治之，則執之欲固而反失之。是以聖人為之於未有，則我固無為也，故無敗；治之於未亂，則我固無執也，故無失。民之從事，常在既有之後，故至於幾成而敗之，以不知其本故也。使知大生於小、高起於下、遠始於近，慎終如始，則無敗事。是以聖人欲不欲，不貴難得之貨，則滑欲於俗而思以求致其明，非知此者也；學不學，以復眾人之所過，以輔萬物之自然，而不敢為，則繕性於俗、俗學以求復其初者，非知此者也。", "authorNote": "此為呂惠卿傳。", "citation": "呂惠卿《道德真經傳》（《道藏》本卷四）", "textSimp": "其安易持，危而持之则难矣；其未兆易谋，已动而谋之则难矣；其脆易破，则不可使至于坚；其微易散，则不可使至于着。物皆然，心为甚，通诸其心，则于天下国家无难矣。安也未兆也，则是为之于未有也；脆也微也，则是治之于未乱也。合抱之木生于毫末，生于小也；九层之台起于累土，高起于下也；千里之行始于足下，远起于近也。则为之于未有、治之于未乱，其本末常如此也。为之于未有，则是以不为为之也；治之于未乱，则是以不治治之也。已有而为之，则为之欲成而反败之；已乱而治之，则执之欲固而反失之。是以圣人为之于未有，则我固无为也，故无败；治之于未乱，则我固无执也，故无失。民之从事，常在既有之后，故至于几成而败之，以不知其本故也。使知大生于小、高起于下、远始于近，慎终如始，则无败事。是以圣人欲不欲，不贵难得之货，则滑欲于俗而思以求致其明，非知此者也；学不学，以复众人之所过，以辅万物之自然，而不敢为，则缮性于俗、俗学以求复其初者，非知此者也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本卷四）（此為呂惠卿傳。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本卷四）", "authorNoteSimp": "此为吕惠卿传。", "lemmaSimp": "其安易持，其未兆易谋" }, { "id": "c072", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "為之於未有，治之於未亂", "kind": "note", "text": "方其未有，持而謀之足矣；及其將然，非泮而散之不去也。然猶愈於既成也，故為之於未有者上也，治之於未亂者次也。", "authorNote": "此為蘇轍解。", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "方其未有，持而谋之足矣；及其将然，非泮而散之不去也。然犹愈于既成也，故为之于未有者上也，治之于未乱者次也。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）（此為蘇轍解。）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "authorNoteSimp": "此为苏辙解。", "lemmaSimp": "为之于未有，治之于未乱" }, { "id": "c073", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s006" }, "lemma": "合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下", "kind": "note", "text": "治亂禍福之來，皆如彼三者，積小以成大。聖人持之以無為，守之以無執，故能使福自生，使禍自亡。譬如種苗，深耕而厚耔之，及秋自穰；譬如被盜，危坐而熟視之，盜將自郤。世人不知物之自然，以為非為不成、非執不留，故常與禍爭勝、與福爭贅，是以禍至於不救、福至於不成，蓋其理然也。", "authorNote": "此為蘇轍解。", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "治乱祸福之来，皆如彼三者，积小以成大。圣人持之以无为，守之以无执，故能使福自生，使祸自亡。譬如种苗，深耕而厚耔之，及秋自穰；譬如被盗，危坐而熟视之，盗将自郤。世人不知物之自然，以为非为不成、非执不留，故常与祸争胜、与福争赘，是以祸至于不救、福至于不成，盖其理然也。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）（此為蘇轍解。）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "authorNoteSimp": "此为苏辙解。", "lemmaSimp": "合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下" }, { "id": "c074", "block": 0, "source": "suzhe", "target": { "start": "s007", "end": "s008" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "聖人知有為之害，不以人助天，始終皆因其自然，故無不成者。世人心存於得喪，方事之微，猶有不知而聽其自然者；及見其幾成而重失之，則未有不以為敗之者矣。故曰：慎終如始，則無敗事。", "authorNote": "此為蘇轍解。", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "圣人知有为之害，不以人助天，始终皆因其自然，故无不成者。世人心存于得丧，方事之微，犹有不知而听其自然者；及见其几成而重失之，则未有不以为败之者矣。故曰：慎终如始，则无败事。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）（此為蘇轍解。）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "authorNoteSimp": "此为苏辙解。", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c075", "block": 0, "source": "suzhe", "target": { "start": "s009", "end": "s009" }, "lemma": "是以聖人欲不欲，不貴難得之貨", "kind": "note", "text": "人皆徇其所欲以傷物，信其所學以害理。聖人非無欲也，欲而不欲，故雖欲而不傷於物；非無學也，學而不學，故雖學而不害於理。然後內外空明，廓然無為，可以輔萬物之自然，而待其自成矣。", "authorNote": "此為蘇轍解。", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "人皆徇其所欲以伤物，信其所学以害理。圣人非无欲也，欲而不欲，故虽欲而不伤于物；非无学也，学而不学，故虽学而不害于理。然后内外空明，廓然无为，可以辅万物之自然，而待其自成矣。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）（此為蘇轍解。）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "authorNoteSimp": "此为苏辙解。", "lemmaSimp": "是以圣人欲不欲，不贵难得之货" }, { "id": "c076", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s003" }, "lemma": "其安易持，其未兆易謀", "kind": "note", "text": "此言圖之於其易。", "authorNote": "此為吳澄注；吳澄合第六十三、六十四章為其第五十四章，此段在其本輪次序中位於第六十三章「天下大事必作於細」之後。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "此言图之于其易。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（此為吳澄注；吳澄合第六十三、六十四章為其第五十四章，此段在其本輪次序中位於第六十三章「天下大事必作於細」之後。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "此为吴澄注；吴澄合第六十三、六十四章为其第五十四章，此段在其本轮次序中位于第六十三章「天下大事必作于细」之后。", "lemmaSimp": "其安易持，其未兆易谋" }, { "id": "c077", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "合抱之木，生於毫末", "kind": "note", "text": "此言為之於其細。", "authorNote": "此為吳澄注。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "此言为之于其细。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（此為吳澄注。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "此为吴澄注。", "lemmaSimp": "合抱之木，生于毫末" }, { "id": "c078", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s006" }, "lemma": "為者敗之，執者失之", "kind": "note", "text": "又承上幾成而敗與無敗事二敗字而言：有心於為其事者，意欲遂其成而或反敗之；有心於執其物者，意欲保其得而或反失之。無所為則無成與敗矣，無所執則無得與失矣。", "authorNote": "此為吳澄注；吳澄本此段在「民之從事」之後。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "又承上几成而败与无败事二败字而言：有心于为其事者，意欲遂其成而或反败之；有心于执其物者，意欲保其得而或反失之。无所为则无成与败矣，无所执则无得与失矣。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（此為吳澄注；吳澄本此段在「民之從事」之後。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "此为吴澄注；吴澄本此段在「民之从事」之后。", "lemmaSimp": "为者败之，执者失之" }, { "id": "c079", "block": 0, "source": "wucheng", "target": { "start": "s007", "end": "s008" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "又承上文終無難與終不為大二終字而言：始雖以為難，至終而不以為難；始雖不敢以為大，至終而自以為大，則事幾成而敗於終者有矣。故必慎終如始，始以為難而終亦以為難，始不為大而終亦不為大，則終無敗事也。", "authorNote": "此為吳澄注。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "又承上文终无难与终不为大二终字而言：始虽以为难，至终而不以为难；始虽不敢以为大，至终而自以为大，则事几成而败于终者有矣。故必慎终如始，始以为难而终亦以为难，始不为大而终亦不为大，则终无败事也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（此為吳澄注。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "此为吴澄注。", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c080", "block": 0, "source": "wucheng", "target": { "start": "s009", "end": "s009" }, "lemma": "是以聖人欲不欲，不貴難得之貨", "kind": "note", "text": "上言為者不若無為、執者不若無執；此言聖人之欲以不欲為欲，聖人之學以不學為學。難得之貨，人所欲者，不貴重之，是不欲人之所欲也，故曰欲不欲。眾人所趨者我則不趨，眾人掉臂過而不顧，我則還反其處，是不學人之所學也，故曰學不學。凡此不欲不學者，蓋以萬物之理無為而自然，故吾亦無為而與萬物同一自然，如輔之於輪輻相依附而為一也。章首言為無為，章末言自然而不敢為，此一章之意相始終。", "authorNote": "此為吳澄注。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "上言为者不若无为、执者不若无执；此言圣人之欲以不欲为欲，圣人之学以不学为学。难得之货，人所欲者，不贵重之，是不欲人之所欲也，故曰欲不欲。众人所趋者我则不趋，众人掉臂过而不顾，我则还反其处，是不学人之所学也，故曰学不学。凡此不欲不学者，盖以万物之理无为而自然，故吾亦无为而与万物同一自然，如辅之于轮辐相依附而为一也。章首言为无为，章末言自然而不敢为，此一章之意相始终。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（此為吳澄注。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "此为吴澄注。", "lemmaSimp": "是以圣人欲不欲，不贵难得之货" }, { "id": "c081", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s003" }, "lemma": "其安易持，其未兆易謀", "kind": "note", "text": "此釋上章圖難於易、為大於細之意，以示聖人之要妙，只在為人之所不為，以為學道之捷徑也。治人事天工夫，全在於此。安與未兆，蓋一念不生、喜怒未形、寂然不動之時，吉凶未見之地，乃禍福之先，所謂幾先也。持字，全是用心力量，謂聖人尋常心心念念，朗然照於一念未生之前，持之不失。此中但有一念動作，當下就見就知，是善則容，是惡則止，所謂早復。孔子所謂知幾其神乎。此中下手甚易，用力少而收功多，故曰其安易持。兆，是念之初起；未兆，即未起。此中喜怒未形而言謀者，此謀非機謀之謀，乃戒慎恐懼之意，於此著力，圖其早復。蓋第一念為之於未有也。若脆與微，乃是一念始萌，乃第二念耳。然一念雖動，善惡未著，甚脆且微，於此著力，所謂治之於未亂也。", "authorNote": "此為憨山解，本站分五條。", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "此释上章图难于易、为大于细之意，以示圣人之要妙，只在为人之所不为，以为学道之捷径也。治人事天工夫，全在于此。安与未兆，盖一念不生、喜怒未形、寂然不动之时，吉凶未见之地，乃祸福之先，所谓几先也。持字，全是用心力量，谓圣人寻常心心念念，朗然照于一念未生之前，持之不失。此中但有一念动作，当下就见就知，是善则容，是恶则止，所谓早复。孔子所谓知几其神乎。此中下手甚易，用力少而收功多，故曰其安易持。兆，是念之初起；未兆，即未起。此中喜怒未形而言谋者，此谋非机谋之谋，乃戒慎恐惧之意，于此着力，图其早复。盖第一念为之于未有也。若脆与微，乃是一念始萌，乃第二念耳。然一念虽动，善恶未着，甚脆且微，于此着力，所谓治之于未乱也。", "citationFull": "釋德清《道德經解》（公開轉錄本）（此為憨山解，本站分五條。）", "citationSimp": "释德清《道德经解》（公开转录本）", "authorNoteSimp": "此为憨山解，本站分五条。", "lemmaSimp": "其安易持，其未兆易谋" }, { "id": "c082", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s004" }, "lemma": "合抱之木，生於毫末", "kind": "note", "text": "合抱之木以下三句皆譬喻：毫末，喻最初一念；累土足下，喻最初一步工夫也。上言用心於內，下言作事於外。", "authorNote": "此為憨山解。", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "合抱之木以下三句皆譬喻：毫末，喻最初一念；累土足下，喻最初一步工夫也。上言用心于内，下言作事于外。", "citationFull": "釋德清《道德經解》（公開轉錄本）（此為憨山解。）", "citationSimp": "释德清《道德经解》（公开转录本）", "authorNoteSimp": "此为憨山解。", "lemmaSimp": "合抱之木，生于毫末" }, { "id": "c083", "block": 0, "source": "hanshan", "target": { "start": "s005", "end": "s006" }, "lemma": "為者敗之，執者失之", "kind": "note", "text": "為執二句，言常人不知著力於未然之前，卻在既發之後用心，為之則反敗，執之則反失矣。聖人見在幾先，安然於無事之時，故無所為而亦無所敗；虛心鑒照，故無所執而亦無所失。以其聖人因理以達事耳。", "authorNote": "此為憨山解。", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "为执二句，言常人不知着力于未然之前，却在既发之后用心，为之则反败，执之则反失矣。圣人见在几先，安然于无事之时，故无所为而亦无所败；虚心鉴照，故无所执而亦无所失。以其圣人因理以达事耳。", "citationFull": "釋德清《道德經解》（公開轉錄本）（此為憨山解。）", "citationSimp": "释德清《道德经解》（公开转录本）", "authorNoteSimp": "此为憨山解。", "lemmaSimp": "为者败之，执者失之" }, { "id": "c084", "block": 0, "source": "hanshan", "target": { "start": "s007", "end": "s008" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "常民不知在心上做，卻從事上做，費盡許多力氣，且每至於幾成而敗之。此特機巧智謀、有心做來，不但不成，縱成亦不能久，以不知聽其自然耳。慎終如始：始，乃事之初；終，乃事之成。天下之事，縱然盈乎天地之間，聖人之見，察其始也本來不有。以本不有，故將有也，任其自然，而無作為之心；及其終也，事雖已成，觀之亦似未成之始，亦無固執不化之念，此所謂慎終如始，故無敗事也。", "authorNote": "此為憨山解。", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "常民不知在心上做，却从事上做，费尽许多力气，且每至于几成而败之。此特机巧智谋、有心做来，不但不成，纵成亦不能久，以不知听其自然耳。慎终如始：始，乃事之初；终，乃事之成。天下之事，纵然盈乎天地之间，圣人之见，察其始也本来不有。以本不有，故将有也，任其自然，而无作为之心；及其终也，事虽已成，观之亦似未成之始，亦无固执不化之念，此所谓慎终如始，故无败事也。", "citationFull": "釋德清《道德經解》（公開轉錄本）（此為憨山解。）", "citationSimp": "释德清《道德经解》（公开转录本）", "authorNoteSimp": "此为憨山解。", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c085", "block": 0, "source": "hanshan", "target": { "start": "s009", "end": "s009" }, "lemma": "是以聖人欲不欲，不貴難得之貨", "kind": "note", "text": "是以以下，總結聖人返常合道也。若夫眾人之所欲者，功名利祿、玉帛珍奇；所學者，權謀智巧。火馳於此，往而不返，皆其過也。至於道德無為，皆以為賤而所不欲，以為無用而不學，故恃智好為，以傷自然之樸。聖人離欲釋智，以復眾人之過耳。以恃萬物之自然，故終不敢為也。莊子內聖外王學問，全出於此。吾人日用明此，可以坐進此道；以此用世，則功大名顯，伊周事業，特緒餘耳，豈不至易哉。", "authorNote": "此為憨山解；憨山本末句作「以恃萬物之自然」。", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "是以以下，总结圣人返常合道也。若夫众人之所欲者，功名利禄、玉帛珍奇；所学者，权谋智巧。火驰于此，往而不返，皆其过也。至于道德无为，皆以为贱而所不欲，以为无用而不学，故恃智好为，以伤自然之朴。圣人离欲释智，以复众人之过耳。以恃万物之自然，故终不敢为也。庄子内圣外王学问，全出于此。吾人日用明此，可以坐进此道；以此用世，则功大名显，伊周事业，特绪余耳，岂不至易哉。", "citationFull": "釋德清《道德經解》（公開轉錄本）（此為憨山解；憨山本末句作「以恃萬物之自然」。）", "citationSimp": "释德清《道德经解》（公开转录本）", "authorNoteSimp": "此为憨山解；憨山本末句作「以恃万物之自然」。", "lemmaSimp": "是以圣人欲不欲，不贵难得之货" }, { "id": "c086", "block": 0, "source": "weiyuan", "target": { "start": "s003", "end": "s006" }, "lemma": "為之於未有，治之於未亂", "kind": "note", "text": "為之未有、治之未亂之後，復繼以無為無執者，以明我所謂為，非謂曲謹周密、小察機警也。其為無為、執無執，益出於眾人之所不覺，而未嘗造作有心也。", "authorNote": "此為魏源本義。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "为之未有、治之未乱之后，复继以无为无执者，以明我所谓为，非谓曲谨周密、小察机警也。其为无为、执无执，益出于众人之所不觉，而未尝造作有心也。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源本義。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源本义。", "lemmaSimp": "为之于未有，治之于未乱" }, { "id": "c087", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s004" }, "lemma": "其安易持，其未兆易謀", "kind": "note", "text": "吳氏澄曰：「其安易持」六者，言圖之於其易也；「合抱之木」三者，言為之於其細也。", "authorNote": "此為魏源所引吳澄說。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "吴氏澄曰：「其安易持」六者，言图之于其易也；「合抱之木」三者，言为之于其细也。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源所引吳澄說。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源所引吴澄说。", "lemmaSimp": "其安易持，其未兆易谋" }, { "id": "c088", "block": 0, "source": "weiyuan", "target": { "start": "s007", "end": "s009" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "「民之從事」四句，又承上文「終無難」與「終不為大」之意而言也。始雖以為難，至終而不以為難；始雖不敢以為大，至終而自以為大，則事幾成而敗於終者有矣。故必慎終如始，乃可終無敗也。章首言為無為，章末言自然而不敢為，此一章之意相終始也。", "authorNote": "此為魏源所引吳澄說。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "「民之从事」四句，又承上文「终无难」与「终不为大」之意而言也。始虽以为难，至终而不以为难；始虽不敢以为大，至终而自以为大，则事几成而败于终者有矣。故必慎终如始，乃可终无败也。章首言为无为，章末言自然而不敢为，此一章之意相终始也。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源所引吳澄說。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源所引吴澄说。", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c089", "block": 0, "source": "weiyuan", "target": { "start": "s002", "end": "s002" }, "lemma": "其脆易泮", "kind": "note", "text": "諸本作「判」，河上作「破」。案：泮、判通用，破散不韻，此從王弼本。", "authorNote": "此為魏源校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "诸本作「判」，河上作「破」。案：泮、判通用，破散不韵，此从王弼本。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源校记。", "lemmaSimp": "其脆易泮" }, { "id": "c090", "block": 0, "source": "weiyuan", "target": { "start": "s004", "end": "s004" }, "lemma": "九層之臺，起於累土；千里之行，始於足下", "kind": "note", "text": "焦竑云：「九成」一作「九層」；「千里之行」一作「百仞之高」。", "authorNote": "此為魏源校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "焦竑云：「九成」一作「九层」；「千里之行」一作「百仞之高」。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源校记。", "lemmaSimp": "九层之台，起于累土；千里之行，始于足下" }, { "id": "c091", "block": 0, "source": "weiyuan", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人無為故無敗，無執故無失", "kind": "note", "text": "河上無「是以」；一本無「聖人」。", "authorNote": "此為魏源校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "河上无「是以」；一本无「圣人」。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源校记。", "lemmaSimp": "是以圣人无为故无败，无执故无失" }, { "id": "c092", "block": 0, "source": "weiyuan", "target": { "start": "s007", "end": "s007" }, "lemma": "民之從事，常於幾成而敗之", "kind": "note", "text": "民今從事，常於幾成而失之。傅奕「幾成」上有「其」字，「無敗事」下有「矣」字。", "authorNote": "此為魏源校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "民今从事，常于几成而失之。傅奕「几成」上有「其」字，「无败事」下有「矣」字。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源校记。", "lemmaSimp": "民之从事，常于几成而败之" }, { "id": "c093", "block": 0, "source": "weiyuan", "target": { "start": "s009", "end": "s009" }, "lemma": "以輔萬物之自然，而不敢為", "kind": "note", "text": "《韓非子》「復」下有「歸」字，傅奕「復」上有「以」字。「恃」，諸本作「輔」，此從《韓非子》。", "authorNote": "此為魏源校記。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "《韩非子》「复」下有「归」字，傅奕「复」上有「以」字。「恃」，诸本作「辅」，此从《韩非子》。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源校記。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源校记。", "lemmaSimp": "以辅万物之自然，而不敢为" }, { "id": "c094", "block": 0, "source": "weiyuan", "target": { "start": "s009", "end": "s009" }, "lemma": "欲不欲，不貴難得之貨；學不學，復眾人之所過", "kind": "note", "text": "味無味，則其欲也不欲矣；事無事，則其學也不學矣。恃，待也，待其自然而不敢以有為造作之，所謂無為自化、清靜自正也。", "authorNote": "此為魏源本義。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "味无味，则其欲也不欲矣；事无事，则其学也不学矣。恃，待也，待其自然而不敢以有为造作之，所谓无为自化、清静自正也。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此為魏源本義。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此为魏源本义。", "lemmaSimp": "欲不欲，不贵难得之货；学不学，复众人之所过" }, { "id": "c095", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s009" }, "lemma": "其安易持，其未兆易謀", "kind": "note", "text": "夫有道者，不為吉先，不為福贅。「未有」、「未亂」而逆治，其事近迎；「幾成」而「慎」有餘，其事近隨。迎隨之非道，久矣，非以其數數於往來而中敝邪？孰知夫往者之方來，而來者之方往也？又孰知夫往者之未嘗往，而來者之來嘗來也？戒其隨，始若迎之；戒其迎，始若隨之。又孰知夫迎隨之可避，而避迎隨之亦可戒也？或敝或避，因物者也；兼而戒之，從事其易者，因道者也。因物者不常，因道者致一。一無所倚，迎幾「早服」，此以「恃萬物之自然而不為」。", "authorNote": "王夫之標「六十四章」；底本為簡體轉錄，今轉為繁體；「夫有道者」底本作「失有道者」，據文義改。", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "夫有道者，不为吉先，不为福赘。「未有」、「未乱」而逆治，其事近迎；「几成」而「慎」有余，其事近随。迎随之非道，久矣，非以其数数于往来而中敝邪？孰知夫往者之方来，而来者之方往也？又孰知夫往者之未尝往，而来者之来尝来也？戒其随，始若迎之；戒其迎，始若随之。又孰知夫迎随之可避，而避迎随之亦可戒也？或敝或避，因物者也；兼而戒之，从事其易者，因道者也。因物者不常，因道者致一。一无所倚，迎几「早服」，此以「恃万物之自然而不为」。", "citationFull": "王夫之《老子衍》（公開轉錄本）（王夫之標「六十四章」；底本為簡體轉錄，今轉為繁體；「夫有道者」底本作「失有道者」，據文義改。）", "citationSimp": "王夫之《老子衍》（公开转录本）", "authorNoteSimp": "王夫之标「六十四章」；底本为简体转录，今转为繁体；「夫有道者」底本作「失有道者」，据文义改。", "lemmaSimp": "其安易持，其未兆易谋" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 0, "end": 4, "char": "其安易持", "charSimp": "其安易持", "startSimp": 0, "endSimp": 4, "pinyin": "qí ān yì chí", "gloss": "事物安定時容易持守。", "glossSimp": "事物安定时容易持守。", "general": "河上公謂治身治國安靜者易守持；王弼謂安不忘危、持之不忘亡；成玄英謂靈府寂泊、未起舉緣則甚易修守；御注謂正性安靜時執持令不散亂；御疏謂欲心未動時守之易持；李榮謂上士防患、持之於安靜；陸希聲謂天下尚安則易持其盈；呂惠卿謂危而持之則難；蘇轍謂方其未有持而謀之足矣；吳澄謂此言圖之於其易；憨山謂一念不生時持之不失；魏源引吳澄謂其安易持六者言圖之於其易；王夫之謂未有未亂而逆治其事近迎。", "generalSimp": "河上公谓治身治国安静者易守持；王弼谓安不忘危、持之不忘亡；成玄英谓灵府寂泊、未起举缘则甚易修守；御注谓正性安静时执持令不散乱；御疏谓欲心未动时守之易持；李荣谓上士防患、持之于安静；陆希声谓天下尚安则易持其盈；吕惠卿谓危而持之则难；苏辙谓方其未有持而谋之足矣；吴澄谓此言图之于其易；憨山谓一念不生时持之不失；魏源引吴澄谓其安易持六者言图之于其易；王夫之谓未有未乱而逆治其事近迎。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c020", "c028", "c040", "c049", "c061", "c069", "c071", "c076", "c081", "c087", "c095" ], "refsSimp": [ "c001", "c020", "c028", "c040", "c049", "c061", "c069", "c071", "c076", "c081", "c087", "c095" ] }, { "id": "n002", "sentenceId": "s001", "start": 5, "end": 10, "char": "其未兆易謀", "charSimp": "其未兆易谋", "startSimp": 5, "endSimp": 10, "pinyin": "qí wèi zhào yì móu", "gloss": "徵兆未顯時容易謀劃。兆，萌漸也。", "glossSimp": "征兆未显时容易谋划。兆，萌渐也。", "general": "河上公謂情欲禍患未有形兆時易謀正；王弼謂謀之無功之勢故易；成玄英謂未緣取而於境未有形狀即宜攝心歸靜；御注謂尚未形兆謀度絕之使令不起；御疏謂情之將起未有萌兆謀度絕之亦易；李榮謂未兆機不動、制之於未動；陸希聲謂姦心未兆則易謀消滅；呂惠卿謂已動而謀之則難；蘇轍謂方其未有持而謀之足矣；吳澄謂此言圖之於其易；憨山謂兆是念之初起、未兆即未起；魏源引吳澄謂其安易持六者言圖之於其易；王夫之謂未有未亂而逆治其事近迎。", "generalSimp": "河上公谓情欲祸患未有形兆时易谋正；王弼谓谋之无功之势故易；成玄英谓未缘取而于境未有形状即宜摄心归静；御注谓尚未形兆谋度绝之使令不起；御疏谓情之将起未有萌兆谋度绝之亦易；李荣谓未兆机不动、制之于未动；陆希声谓奸心未兆则易谋消灭；吕惠卿谓已动而谋之则难；苏辙谓方其未有持而谋之足矣；吴澄谓此言图之于其易；憨山谓兆是念之初起、未兆即未起；魏源引吴澄谓其安易持六者言图之于其易；王夫之谓未有未乱而逆治其事近迎。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c020", "c029", "c040", "c050", "c061", "c069", "c071", "c076", "c081", "c087", "c095" ], "refsSimp": [ "c002", "c020", "c029", "c040", "c050", "c061", "c069", "c071", "c076", "c081", "c087", "c095" ] }, { "id": "n003", "sentenceId": "s002", "start": 0, "end": 9, "char": "其脆易泮，其微易散", "charSimp": "其脆易泮，其微易散", "startSimp": 0, "endSimp": 9, "pinyin": "qí cuì yì pàn，qí wēi yì sàn", "gloss": "事物脆弱時容易消解，細微時容易散失。泮，消解；散，散失。", "glossSimp": "事物脆弱时容易消解，细微时容易散失。泮，消解；散，散失。", "general": "河上公謂禍亂未動、情欲未見如脆弱易破，其事未彰著微小易散；王弼謂微脆之故未足以興大功、四者皆說慎終；成玄英謂果瓜結實未堅虛脆易破、初心起染結業微淺易散；御注謂欲心初染尚自危脆、禍患初起形兆尚微；御疏謂欲心已動柔脆未堅易消破、禍患細微未至於大防之於初易散釋；李榮謂罪小易滅、惡長難除，制之於微脆為中士除患；陸希聲謂糵芽尚脆則患易破、悔悋尚微則憂易散；呂惠卿謂不可使脆者至於堅、微者至於著；蘇轍謂及其將然非泮而散之不去；吳澄謂此言圖之於其易；憨山謂脆與微是一念始萌、第二念耳；魏源校記謂諸本作判、河上作破，泮判通用；王夫之謂道自有此四幾。", "generalSimp": "河上公谓祸乱未动、情欲未见如脆弱易破，其事未彰着微小易散；王弼谓微脆之故未足以兴大功、四者皆说慎终；成玄英谓果瓜结实未坚虚脆易破、初心起染结业微浅易散；御注谓欲心初染尚自危脆、祸患初起形兆尚微；御疏谓欲心已动柔脆未坚易消破、祸患细微未至于大防之于初易散释；李荣谓罪小易灭、恶长难除，制之于微脆为中士除患；陆希声谓糵芽尚脆则患易破、悔悋尚微则忧易散；吕惠卿谓不可使脆者至于坚、微者至于着；苏辙谓及其将然非泮而散之不去；吴澄谓此言图之于其易；憨山谓脆与微是一念始萌、第二念耳；魏源校记谓诸本作判、河上作破，泮判通用；王夫之谓道自有此四几。", "variants": [ "判", "破" ], "variantsSimp": [ "判", "破" ], "refs": [ "c003", "c004", "c021", "c030", "c041", "c051", "c062", "c069", "c071", "c076", "c081", "c089", "c095" ], "refsSimp": [ "c003", "c004", "c021", "c030", "c041", "c051", "c062", "c069", "c071", "c076", "c081", "c089", "c095" ] }, { "id": "n004", "sentenceId": "s003", "start": 0, "end": 5, "char": "為之於未有", "charSimp": "为之于未有", "startSimp": 0, "endSimp": 5, "pinyin": "wéi zhī yú wèi yǒu", "gloss": "在事情尚未發生時著手。為，修治、作為。", "glossSimp": "在事情尚未发生时着手。为，修治、作为。", "general": "河上公謂欲有所為當於未有萌芽之時塞其端；王弼謂為之於未有即其安未兆；成玄英謂修學當在未有緣染之時；御注謂營為之於未有形兆；御疏謂欲心未起時修除杜絕欲惡不生；李榮謂所謂其安易持也；陸希聲謂聖人為之於未有則其惡不萌；呂惠卿謂以不為為之；蘇轍謂為之於未有者上也；吳澄謂此言圖之於其易；憨山謂第一念為之於未有；魏源謂為之未有、治之未亂之後復繼以無為無執；王夫之謂未有未亂而逆治其事近迎。", "generalSimp": "河上公谓欲有所为当于未有萌芽之时塞其端；王弼谓为之于未有即其安未兆；成玄英谓修学当在未有缘染之时；御注谓营为之于未有形兆；御疏谓欲心未起时修除杜绝欲恶不生；李荣谓所谓其安易持也；陆希声谓圣人为之于未有则其恶不萌；吕惠卿谓以不为为之；苏辙谓为之于未有者上也；吴澄谓此言图之于其易；憨山谓第一念为之于未有；魏源谓为之未有、治之未乱之后复继以无为无执；王夫之谓未有未乱而逆治其事近迎。", "variants": [], "variantsSimp": [], "refs": [ "c005", "c022", "c031", "c042", "c052", "c063", "c069", "c071", "c076", "c081", "c086", "c095" ], "refsSimp": [ "c005", "c022", "c031", "c042", "c052", "c063", "c069", "c071", "c076", "c081", "c086", "c095" ] }, { "id": "n005", "sentenceId": "s003", "start": 6, "end": 11, "char": "治之於未亂", "charSimp": "治之于未乱", "startSimp": 6, "endSimp": 11, "pinyin": "zhì zhī yú wèi luàn", "gloss": "在禍亂尚未形成時治理。", "glossSimp": "在祸乱尚未形成时治理。", "general": "河上公謂治身治國於未亂之時當豫閉其門；王弼謂治之於未亂即微脆也；成玄英謂心雖起染於境未見時易為治理；御注謂除理之於未成禍亂；御疏謂欲雖有尚自脆微未成禍亂故易理；李榮謂所謂微脆易破也；陸希聲謂治之於未亂則其害不生；呂惠卿謂以不治治之；蘇轍謂治之於未亂者次也；吳澄謂此言圖之於其易；憨山謂第二念治之於未亂；魏源謂為之未有、治之未亂之後復繼以無為無執；王夫之謂未有未亂而逆治其事近迎。", "generalSimp": "河上公谓治身治国于未乱之时当豫闭其门；王弼谓治之于未乱即微脆也；成玄英谓心虽起染于境未见时易为治理；御注谓除理之于未成祸乱；御疏谓欲虽有尚自脆微未成祸乱故易理；李荣谓所谓微脆易破也；陆希声谓治之于未乱则其害不生；吕惠卿谓以不治治之；苏辙谓治之于未乱者次也；吴澄谓此言图之于其易；憨山谓第二念治之于未乱；魏源谓为之未有、治之未乱之后复继以无为无执；王夫之谓未有未乱而逆治其事近迎。", "variants": [], "variantsSimp": [], "refs": [ "c006", "c022", "c032", "c042", "c052", "c063", "c069", "c071", "c076", "c081", "c086", "c095" ], "refsSimp": [ "c006", "c022", "c032", "c042", "c052", "c063", "c069", "c071", "c076", "c081", "c086", "c095" ] }, { "id": "n006", "sentenceId": "s004", "start": 0, "end": 4, "char": "合抱之木", "charSimp": "合抱之木", "startSimp": 0, "endSimp": 4, "pinyin": "hé bào zhī mù", "gloss": "兩臂合抱的大樹。", "glossSimp": "两臂合抱的大树。", "general": "河上公謂合抱之木生於毫末從小以成大；王弼謂此三者皆說慎終、無而弗持則生有微而不散則生大；成玄英謂百圍大木生於毫微喻三途重釁元乎一念；御注謂此三者喻其不早良圖後乃成患；御疏謂自性而生、積習而成、遂行不止；李榮謂自小而成大；陸希聲謂植木始於毫末足可搔而絕及其合抱則不可伐；呂惠卿謂生於小也；蘇轍謂治亂禍福之來皆如彼三者積小以成大；吳澄謂此言為之於其細；憨山謂毫末喻最初一念；魏源引吳澄謂合抱之木三者言為之於其細；王夫之謂既合抱而仍有毫末。", "generalSimp": "河上公谓合抱之木生于毫末从小以成大；王弼谓此三者皆说慎终、无而弗持则生有微而不散则生大；成玄英谓百围大木生于毫微喻三途重衅元乎一念；御注谓此三者喻其不早良图后乃成患；御疏谓自性而生、积习而成、遂行不止；李荣谓自小而成大；陆希声谓植木始于毫末足可搔而绝及其合抱则不可伐；吕惠卿谓生于小也；苏辙谓治乱祸福之来皆如彼三者积小以成大；吴澄谓此言为之于其细；憨山谓毫末喻最初一念；魏源引吴澄谓合抱之木三者言为之于其细；王夫之谓既合抱而仍有毫末。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c021", "c033", "c043", "c053", "c064", "c069", "c071", "c073", "c077", "c082", "c087", "c095" ], "refsSimp": [ "c007", "c021", "c033", "c043", "c053", "c064", "c069", "c071", "c073", "c077", "c082", "c087", "c095" ] }, { "id": "n007", "sentenceId": "s004", "start": 7, "end": 9, "char": "毫末", "charSimp": "毫末", "startSimp": 7, "endSimp": 9, "pinyin": "háo mò", "gloss": "毫毛的末端，喻極細微的萌芽。", "glossSimp": "毫毛的末端，喻极细微的萌芽。", "general": "河上公謂從小以成大；成玄英謂百圍大木生於毫微、喻三途重釁元乎一念；御疏謂始生如毫毛之末明自性而生；李榮謂毫末之罪不生；陸希聲謂植木始於毫末足可搔而絕；呂惠卿謂生於小也；蘇轍謂積小以成大；吳澄謂為之於其細；憨山謂毫末喻最初一念；魏源引吳澄謂合抱之木三者言為之於其細；王夫之謂既合抱而仍有毫末。", "generalSimp": "河上公谓从小以成大；成玄英谓百围大木生于毫微、喻三途重衅元乎一念；御疏谓始生如毫毛之末明自性而生；李荣谓毫末之罪不生；陆希声谓植木始于毫末足可搔而绝；吕惠卿谓生于小也；苏辙谓积小以成大；吴澄谓为之于其细；憨山谓毫末喻最初一念；魏源引吴澄谓合抱之木三者言为之于其细；王夫之谓既合抱而仍有毫末。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c073", "c077", "c082", "c087", "c095" ], "refsSimp": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c073", "c077", "c082", "c087", "c095" ] }, { "id": "n008", "sentenceId": "s004", "start": 10, "end": 14, "char": "九層之臺", "charSimp": "九层之台", "startSimp": 10, "endSimp": 14, "pinyin": "jiǔ céng zhī tái", "gloss": "九層的高臺。", "glossSimp": "九层的高台。", "general": "河上公謂從卑至高；成玄英謂九重之臺起於一簣之土、喻九夜之禍起於一念染心；御注謂不早良圖後乃成患；御疏謂積習而成；李榮謂因下以至高；陸希聲謂築臺起於累土足可蹷而圮及其九層則不可毁；呂惠卿謂高起於下也；吳澄謂為之於其細；憨山謂累土足下喻最初一步；魏源校記謂九成一作九層；王夫之謂既九成而仍資累土。", "generalSimp": "河上公谓从卑至高；成玄英谓九重之台起于一篑之土、喻九夜之祸起于一念染心；御注谓不早良图后乃成患；御疏谓积习而成；李荣谓因下以至高；陆希声谓筑台起于累土足可蹷而圮及其九层则不可毁；吕惠卿谓高起于下也；吴澄谓为之于其细；憨山谓累土足下喻最初一步；魏源校记谓九成一作九层；王夫之谓既九成而仍资累土。", "variants": [ "九成" ], "variantsSimp": [ "九成" ], "refs": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c077", "c082", "c090", "c095" ], "refsSimp": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c077", "c082", "c090", "c095" ] }, { "id": "n009", "sentenceId": "s004", "start": 20, "end": 24, "char": "千里之行", "charSimp": "千里之行", "startSimp": 20, "endSimp": 24, "pinyin": "qiān lǐ zhī xíng", "gloss": "千里的遠行。", "glossSimp": "千里的远行。", "general": "河上公謂從近至遠；成玄英本作「百仞之高，起於足下」，謂陟百仞之高峯發自初步；御疏謂遂行不止；李榮謂從近以及遠；陸希聲謂遠行始於足下足可踵而旋及其千里則不可還；呂惠卿謂遠起於近也；吳澄謂為之於其細；憨山謂累土足下喻最初一步；魏源校記謂千里之行一作百仞之高；王夫之謂雖千里而不過足下。", "generalSimp": "河上公谓从近至远；成玄英本作「百仞之高，起于足下」，谓陟百仞之高峰发自初步；御疏谓遂行不止；李荣谓从近以及远；陆希声谓远行始于足下足可踵而旋及其千里则不可还；吕惠卿谓远起于近也；吴澄谓为之于其细；憨山谓累土足下喻最初一步；魏源校记谓千里之行一作百仞之高；王夫之谓虽千里而不过足下。", "variants": [ "百仞之高" ], "variantsSimp": [ "百仞之高" ], "refs": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c077", "c082", "c090", "c095" ], "refsSimp": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c077", "c082", "c090", "c095" ] }, { "id": "n010", "sentenceId": "s005", "start": 0, "end": 4, "char": "為者敗之", "charSimp": "为者败之", "startSimp": 0, "endSimp": 4, "pinyin": "wéi zhě bài zhī", "gloss": "有心作為的人會失敗。", "glossSimp": "有心作为的人会失败。", "general": "河上公謂有為於事廢於自然、有為於義廢於仁、有為於色廢於精神；王弼謂以施為治之、形名執之，反生事原，巧辟滋作，故敗失；成玄英謂為即危亡故言敗之；御注謂營為分外求遂則理必敗之於事；御疏謂營為於性分之外故必禍敗；李榮謂為有為而不已必至敗之；陸希聲謂神器不可取而為之、取而為之者必敗；呂惠卿謂已有而為之則欲成而反敗；蘇轍謂世人非為不成故與禍爭勝；吳澄謂有心於為其事者意欲遂其成而或反敗；憨山謂為之則反敗；魏源謂非曲謹周密、小察機警；王夫之謂為者敗之。", "generalSimp": "河上公谓有为于事废于自然、有为于义废于仁、有为于色废于精神；王弼谓以施为治之、形名执之，反生事原，巧辟滋作，故败失；成玄英谓为即危亡故言败之；御注谓营为分外求遂则理必败之于事；御疏谓营为于性分之外故必祸败；李荣谓为有为而不已必至败之；陆希声谓神器不可取而为之、取而为之者必败；吕惠卿谓已有而为之则欲成而反败；苏辙谓世人非为不成故与祸争胜；吴澄谓有心于为其事者意欲遂其成而或反败；憨山谓为之则反败；魏源谓非曲谨周密、小察机警；王夫之谓为者败之。", "variants": [], "variantsSimp": [], "refs": [ "c008", "c023", "c034", "c043", "c044", "c054", "c064", "c070", "c071", "c078", "c083", "c086", "c095" ], "refsSimp": [ "c008", "c023", "c034", "c043", "c044", "c054", "c064", "c070", "c071", "c078", "c083", "c086", "c095" ] }, { "id": "n011", "sentenceId": "s005", "start": 5, "end": 9, "char": "執者失之", "charSimp": "执者失之", "startSimp": 5, "endSimp": 9, "pinyin": "zhí zhě shī zhī", "gloss": "有心執持的人會失落。", "glossSimp": "有心执持的人会失落。", "general": "河上公謂執利遇患、執道全身，堅持不得、推讓反還；王弼謂形名執之反生事原故敗失；成玄英謂執乖實當故言失；御注謂執著塵境求得則理必失；御疏謂執著於塵境之中故必失亡；李榮謂執惡行以為是終歸喪失；陸希聲謂大寶不可執而有之、執而有之者必失；呂惠卿謂已亂而治之則執之欲固而反失；蘇轍謂世人非執不留故與福爭贅；吳澄謂有心於執其物者意欲保其得而或反失；憨山謂執之則反失；王夫之謂執者失之。", "generalSimp": "河上公谓执利遇患、执道全身，坚持不得、推让反还；王弼谓形名执之反生事原故败失；成玄英谓执乖实当故言失；御注谓执着尘境求得则理必失；御疏谓执著于尘境之中故必失亡；李荣谓执恶行以为是终归丧失；陆希声谓大宝不可执而有之、执而有之者必失；吕惠卿谓已乱而治之则执之欲固而反失；苏辙谓世人非执不留故与福争赘；吴澄谓有心于执其物者意欲保其得而或反失；憨山谓执之则反失；王夫之谓执者失之。", "variants": [], "variantsSimp": [], "refs": [ "c009", "c023", "c034", "c043", "c044", "c054", "c064", "c070", "c071", "c078", "c083", "c095" ], "refsSimp": [ "c009", "c023", "c034", "c043", "c044", "c054", "c064", "c070", "c071", "c078", "c083", "c095" ] }, { "id": "n012", "sentenceId": "s007", "start": 7, "end": 9, "char": "幾成", "charSimp": "几成", "startSimp": 7, "endSimp": 9, "pinyin": "jī chéng", "gloss": "將近成功。幾，近也。", "glossSimp": "将近成功。几，近也。", "general": "河上公謂從，為也，民人為事常於功德幾成而貪位好名、奢泰盈滿而自敗；王弼謂不慎終也；成玄英謂幾，近也，執心躁競、有始無卒故多敗；御注謂人之始從事於善者常於近成而自敗；御疏謂常俗之人從於善事，功業近成不能慎終；李榮謂凡人為惡不能早除，惡事近成自然已破；陸希聲謂常於垂成而敗之，不慎其始故也；呂惠卿謂民常在既有之後故至於幾成而敗；蘇轍謂世人心存得喪，及見幾成而重失之；吳澄謂事幾成而敗於終者有矣；憨山謂常民從事上做，每至於幾成而敗；魏源本作「常於幾成而失之」；王夫之謂幾成而慎有餘其事近隨。", "generalSimp": "河上公谓从，为也，民人为事常于功德几成而贪位好名、奢泰盈满而自败；王弼谓不慎终也；成玄英谓几，近也，执心躁竞、有始无卒故多败；御注谓人之始从事于善者常于近成而自败；御疏谓常俗之人从于善事，功业近成不能慎终；李荣谓凡人为恶不能早除，恶事近成自然已破；陆希声谓常于垂成而败之，不慎其始故也；吕惠卿谓民常在既有之后故至于几成而败；苏辙谓世人心存得丧，及见几成而重失之；吴澄谓事几成而败于终者有矣；憨山谓常民从事上做，每至于几成而败；魏源本作「常于几成而失之」；王夫之谓几成而慎有余其事近随。", "variants": [], "variantsSimp": [], "refs": [ "c012", "c024", "c036", "c045", "c056", "c066", "c074", "c079", "c084", "c088", "c092", "c095" ], "refsSimp": [ "c012", "c024", "c036", "c045", "c056", "c066", "c074", "c079", "c084", "c088", "c092", "c095" ] }, { "id": "n013", "sentenceId": "s008", "start": 0, "end": 4, "char": "慎終如始", "charSimp": "慎终如始", "startSimp": 0, "endSimp": 4, "pinyin": "shèn zhōng rú shǐ", "gloss": "結束時像開始時一樣慎重。", "glossSimp": "结束时像开始时一样慎重。", "general": "河上公謂終當如始，不當懈怠；王弼謂慮終之患如始之禍則無敗事；成玄英謂令心堅固、始終若一，六度之中終當第四；御注謂慎其終末常如始從善之心；御疏謂慎末如初、始終常一則無事無敗；李榮謂若能同聖去危求安、始不為非終不獲罪；陸希聲謂本其慎始之心故使慎終如始；呂惠卿謂慎終如始則無敗事；蘇轍謂聖人始終皆因其自然故無不成；吳澄謂始以為難而終亦以為難、始不為大而終亦不為大；憨山謂事雖已成觀之亦似未成之始；魏源引吳澄謂必慎終如始乃可終無敗；王夫之謂幾成而慎有餘其事近隨。", "generalSimp": "河上公谓终当如始，不当懈怠；王弼谓虑终之患如始之祸则无败事；成玄英谓令心坚固、始终若一，六度之中终当第四；御注谓慎其终末常如始从善之心；御疏谓慎末如初、始终常一则无事无败；李荣谓若能同圣去危求安、始不为非终不获罪；陆希声谓本其慎始之心故使慎终如始；吕惠卿谓慎终如始则无败事；苏辙谓圣人始终皆因其自然故无不成；吴澄谓始以为难而终亦以为难、始不为大而终亦不为大；憨山谓事虽已成观之亦似未成之始；魏源引吴澄谓必慎终如始乃可终无败；王夫之谓几成而慎有余其事近随。", "variants": [], "variantsSimp": [], "refs": [ "c013", "c021", "c024", "c036", "c037", "c046", "c057", "c074", "c079", "c084", "c088", "c092", "c095" ], "refsSimp": [ "c013", "c021", "c024", "c036", "c037", "c046", "c057", "c074", "c079", "c084", "c088", "c092", "c095" ] }, { "id": "n014", "sentenceId": "s009", "start": 4, "end": 7, "char": "欲不欲", "charSimp": "欲不欲", "startSimp": 4, "endSimp": 7, "pinyin": "yù bù yù", "gloss": "以無欲為欲，不貴難得之貨。", "glossSimp": "以无欲为欲，不贵难得之货。", "general": "河上公謂聖人欲人所不欲：人欲彰顯聖人欲伏光，人欲文飾聖人欲質樸，人欲於色聖人欲於德；王弼謂好欲雖微、爭尚為之興；成玄英謂諸境空幻、不見可欲之物；御注謂不營為於分外、常全其自然；御疏謂內不務於性之所無、外不營於累德之貨；李榮謂聖人無欲則遣利；陸希聲謂聖人欲其所不欲；呂惠卿謂滑欲於俗而思求致明者非知此；蘇轍謂聖人非無欲、欲而不欲故不傷物；吳澄謂以不欲為欲；憨山謂聖人離欲釋智；魏源謂味無味則其欲也不欲；王夫之謂一無所倚、迎幾早服。", "generalSimp": "河上公谓圣人欲人所不欲：人欲彰显圣人欲伏光，人欲文饰圣人欲质朴，人欲于色圣人欲于德；王弼谓好欲虽微、争尚为之兴；成玄英谓诸境空幻、不见可欲之物；御注谓不营为于分外、常全其自然；御疏谓内不务于性之所无、外不营于累德之货；李荣谓圣人无欲则遣利；陆希声谓圣人欲其所不欲；吕惠卿谓滑欲于俗而思求致明者非知此；苏辙谓圣人非无欲、欲而不欲故不伤物；吴澄谓以不欲为欲；憨山谓圣人离欲释智；魏源谓味无味则其欲也不欲；王夫之谓一无所倚、迎几早服。", "variants": [], "variantsSimp": [], "refs": [ "c014", "c025", "c038", "c047", "c058", "c067", "c070", "c071", "c075", "c080", "c085", "c094", "c095" ], "refsSimp": [ "c014", "c025", "c038", "c047", "c058", "c067", "c070", "c071", "c075", "c080", "c085", "c094", "c095" ] }, { "id": "n015", "sentenceId": "s009", "start": 15, "end": 18, "char": "學不學", "charSimp": "学不学", "startSimp": 15, "endSimp": 18, "pinyin": "xué bù xué", "gloss": "以不學為學，復眾人之所過。", "glossSimp": "以不学为学，复众人之所过。", "general": "河上公謂聖人學人所不能學：人學智詐聖人學自然，人學治世聖人學治身；王弼謂不學而能者自然也、喻於不學者過也；成玄英謂學即不學、不學即學；御注謂不求過分之學；御疏謂將欲歸復眾人所過分之學；李榮謂絕學則忘名；陸希聲謂聖人學其所不學；呂惠卿謂繕性於俗、俗學求復其初者非知此；蘇轍謂聖人非無學、學而不學故不害理；吳澄謂以不學為學；憨山謂聖人離欲釋智以復眾人之過；魏源謂事無事則其學也不學；王夫之謂一無所倚、迎幾早服。", "generalSimp": "河上公谓圣人学人所不能学：人学智诈圣人学自然，人学治世圣人学治身；王弼谓不学而能者自然也、喻于不学者过也；成玄英谓学即不学、不学即学；御注谓不求过分之学；御疏谓将欲归复众人所过分之学；李荣谓绝学则忘名；陆希声谓圣人学其所不学；吕惠卿谓缮性于俗、俗学求复其初者非知此；苏辙谓圣人非无学、学而不学故不害理；吴澄谓以不学为学；憨山谓圣人离欲释智以复众人之过；魏源谓事无事则其学也不学；王夫之谓一无所倚、迎几早服。", "variants": [], "variantsSimp": [], "refs": [ "c016", "c026", "c038", "c048", "c059", "c067", "c070", "c071", "c075", "c080", "c085", "c093", "c094", "c095" ], "refsSimp": [ "c016", "c026", "c038", "c048", "c059", "c067", "c070", "c071", "c075", "c080", "c085", "c093", "c094", "c095" ] }, { "id": "n016", "sentenceId": "s009", "start": 27, "end": 33, "char": "輔萬物之自然", "charSimp": "辅万物之自然", "startSimp": 27, "endSimp": 33, "pinyin": "fǔ wàn wù zhī zì rán", "gloss": "輔助萬物自然生長。輔，助也。", "glossSimp": "辅助万物自然生长。辅，助也。", "general": "河上公謂教人反本實者欲以輔助萬物自然之性；王弼謂不學而能者自然、學不學以復眾人之所過；成玄英謂輔助導也，引導群生令其歸本；御注謂以輔自然之性故不敢為俗多欲；御疏謂輔佐物之自然真性故不敢為於俗學及多欲；李榮謂順自然之本性、輔萬物以保真；陸希聲謂將以輔萬物之自然耳故不敢為；呂惠卿謂以輔萬物之自然而不敢為；蘇轍謂可以輔萬物之自然而待其自成；吳澄謂吾亦無為而與萬物同一自然；憨山謂以恃萬物之自然故終不敢為；魏源謂恃者待也、待其自然而不敢有為；王夫之謂此以恃萬物之自然而不為。", "generalSimp": "河上公谓教人反本实者欲以辅助万物自然之性；王弼谓不学而能者自然、学不学以复众人之所过；成玄英谓辅助导也，引导群生令其归本；御注谓以辅自然之性故不敢为俗多欲；御疏谓辅佐物之自然真性故不敢为于俗学及多欲；李荣谓顺自然之本性、辅万物以保真；陆希声谓将以辅万物之自然耳故不敢为；吕惠卿谓以辅万物之自然而不敢为；苏辙谓可以辅万物之自然而待其自成；吴澄谓吾亦无为而与万物同一自然；憨山谓以恃万物之自然故终不敢为；魏源谓恃者待也、待其自然而不敢有为；王夫之谓此以恃万物之自然而不为。", "variants": [ "恃" ], "variantsSimp": [ "恃" ], "refs": [ "c018", "c039", "c048", "c060", "c068", "c070", "c071", "c075", "c080", "c085", "c093", "c094", "c095" ], "refsSimp": [ "c018", "c039", "c048", "c060", "c068", "c070", "c071", "c075", "c080", "c085", "c093", "c094", "c095" ] } ], "glossary": { "守微": "河上公本章章題。", "守微第六十四": "河上公本章章題全稱。", "其安易持章": "《玄德纂疏》、呂惠卿、蘇軾本章章題。", "其安易持章第六十四": "《玄德纂疏》、呂惠卿、蘇軾本章章題全稱。", "其安易持": "事物安定時容易持守。", "其未兆易謀": "徵兆未顯時容易謀劃。兆，萌漸也。", "其脆易泮，其微易散": "事物脆弱時容易消解，細微時容易散失。泮，消解；散，散失。", "為之於未有": "在事情尚未發生時著手。為，修治、作為。", "治之於未亂": "在禍亂尚未形成時治理。", "合抱之木": "兩臂合抱的大樹。", "毫末": "毫毛的末端，喻極細微的萌芽。", "九層之臺": "九層的高臺。", "千里之行": "千里的遠行。", "為者敗之": "有心作為的人會失敗。", "執者失之": "有心執持的人會失落。", "幾成": "將近成功。幾，近也。", "慎終如始": "結束時像開始時一樣慎重。", "欲不欲": "以無欲為欲，不貴難得之貨。", "學不學": "以不學為學，復眾人之所過。", "輔萬物之自然": "輔助萬物自然生長。輔，助也。", "不敢為": "不敢妄為，不敢以有為造作。", "上士防患": "李榮語，謂上等之士防患於未動。", "中士除患": "李榮語，謂中等之士除患於微脆。", "下士闇於成事": "李榮語，謂下等之士不明成事之理而敗亡。", "玄鑒機前": "李榮語，謂聖人玄妙鑒照於機兆之前。", "履霜堅冰至": "陸希聲引《易》語，喻由微至著。", "神器": "陸希聲語，喻國。", "大寶": "陸希聲語，喻位。", "知幾其神": "憨山引孔子語，謂能察知幾微。", "早復": "憨山語，謂及早回復善性。", "恃": "魏源訓「待」，謂待其自然而不敢有為。", "無為自化": "魏源語，謂無為而民自化。", "清靜自正": "魏源語，謂清靜而民自正。", "迎隨": "王夫之語，謂迎其未來、隨其已往。", "早服": "王夫之語，謂及早順服於道。", "玄德纂疏": "唐道教類書，存成玄英、唐玄宗、李榮等佚文。", "指歸": "嚴遵《道德真經指歸》。", "輯文": "輯錄佚文。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "王弼本無章題。河上公題「守微第六十四」；《玄德纂疏》、呂惠卿、蘇軾題「其安易持章第六十四」；吳澄合第六十三、六十四章為其第五十四章，且移易句序；魏源亦合兩章為其第五十五章，正文從王弼本次序；王夫之標「六十四章」。本站從王弼本分章，句序從王弼。", "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》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼本无章题。河上公题「守微第六十四」；《玄德纂疏》、吕惠卿、苏轼题「其安易持章第六十四」；吴澄合第六十三、六十四章为其第五十四章，且移易句序；魏源亦合两章为其第五十五章，正文从王弼本次序；王夫之标「六十四章」。本站从王弼本分章，句序从王弼。", "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》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k001" }, { "sentenceId": "s002", "headword": "「其脆易泮」與「破」「判」", "text": "王弼、蘇轍、吳澄、王夫之作「泮」；河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、憨山作「破」；魏源校記云諸本作「判」，河上作「破」，案泮、判通用，破散不韻，此從王弼本。本站從王弼作「泮」。", "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》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼、苏辙、吴澄、王夫之作「泮」；河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、憨山作「破」；魏源校记云诸本作「判」，河上作「破」，案泮、判通用，破散不韵，此从王弼本。本站从王弼作「泮」。", "headwordSimp": "「其脆易泮」与「破」「判」", "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》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k002" }, { "sentenceId": "s004", "headword": "「九層之臺」與「九成」「百仞之高」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山作「九層之臺」；魏源本作「九成之臺」；成玄英本「千里之行」作「百仞之高」；魏源校記引焦竑云「九成」一作「九層」，「千里之行」一作「百仞之高」。本站從王弼。", "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》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山作「九层之台」；魏源本作「九成之台」；成玄英本「千里之行」作「百仞之高」；魏源校记引焦竑云「九成」一作「九层」，「千里之行」一作「百仞之高」。本站从王弼。", "headwordSimp": "「九层之台」与「九成」「百仞之高」", "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》、释德清《道德经解》、魏源《老子本义》", "id": "k003" }, { "sentenceId": "s006", "headword": "「是以聖人無為」有無「是以」「聖人」", "text": "王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源作「是以聖人無為故無敗」；河上公本無「是以」；魏源校記云一本無「聖人」。本站從王弼。", "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》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源作「是以圣人无为故无败」；河上公本无「是以」；魏源校记云一本无「圣人」。本站从王弼。", "headwordSimp": "「是以圣人无为」有无「是以」「圣人」", "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》、释德清《道德经解》、魏源《老子本义》", "id": "k004" }, { "sentenceId": "s007", "headword": "「民之從事」與「民今從事」「敗之」與「失之」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山作「民之從事，常於幾成而敗之」；魏源本作「民今從事，常於幾成而失之」；傅奕「幾成」上有「其」字，「無敗事」下有「矣」字。本站從王弼。", "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》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山作「民之从事，常于几成而败之」；魏源本作「民今从事，常于几成而失之」；傅奕「几成」上有「其」字，「无败事」下有「矣」字。本站从王弼。", "headwordSimp": "「民之从事」与「民今从事」「败之」与「失之」", "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》、释德清《道德经解》、魏源《老子本义》", "id": "k005" }, { "sentenceId": "s009", "headword": "「以輔萬物之自然」與「以恃萬物之自然」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄經文作「輔」；魏源本義、王夫之衍文作「恃」；魏源校記云「恃，諸本作輔，此從《韓非子》」；《韓非子》「復」下有「歸」字，傅奕「復」上有「以」字。本站從王弼作「輔」。", "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》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼、河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄经文作「辅」；魏源本义、王夫之衍文作「恃」；魏源校记云「恃，诸本作辅，此从《韩非子》」；《韩非子》「复」下有「归」字，傅奕「复」上有「以」字。本站从王弼作「辅」。", "headwordSimp": "「以辅万物之自然」与「以恃万物之自然」", "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》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k006" }, { "sentenceId": "s003", "headword": "「為之於未有，治之於未亂」與傅奕「為之乎其未有」", "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、魏源正文作「為之於未有，治之於未亂」；傅奕作「為之乎其未有，治之乎其未散」；魏源校記出之。本站從王弼。", "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》、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、魏源正文作「为之于未有，治之于未乱」；傅奕作「为之乎其未有，治之乎其未散」；魏源校记出之。本站从王弼。", "headwordSimp": "「为之于未有，治之于未乱」与傅奕「为之乎其未有」", "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》、释德清《道德经解》、魏源《老子本义》", "id": "k007" }, { "sentenceId": "s001", "headword": "吳澄、魏源合章與移易句序", "text": "吳澄合第六十三章與此章為其第五十四章，先第六十三章「為無為」至「天下大事必作於細」，次此章「其安易持」至「千里之行」，再第六十三章「夫輕諾」至「故能成其大」，最後此章「民之從事」至「而不敢為」；魏源合兩章為其第五十五章，正文從王弼本次序，而以吳澄、呂惠卿、蘇轍、李嘉謨諸說附之。本站不改句號與章次。", "source": "吳澄《道德真經注》、魏源《老子本義》、王弼《老子道德經注》", "textSimp": "吴澄合第六十三章与此章为其第五十四章，先第六十三章「为无为」至「天下大事必作于细」，次此章「其安易持」至「千里之行」，再第六十三章「夫轻诺」至「故能成其大」，最后此章「民之从事」至「而不敢为」；魏源合两章为其第五十五章，正文从王弼本次序，而以吴澄、吕惠卿、苏辙、李嘉谟诸说附之。本站不改句号与章次。", "headwordSimp": "吴澄、魏源合章与移易句序", "sourceSimp": "吴澄《道德真经注》、魏源《老子本义》、王弼《老子道德经注》", "id": "k008" }, { "sentenceId": "s001", "headword": "出處與注數", "text": "河上公據四部叢刊本，參校《玄德纂疏》卷十七所引；成玄英、唐玄宗御注御疏、李榮據《玄德纂疏》卷十七所引；王弼、陸希聲、呂惠卿、蘇轍、吳澄據《道藏》本卷四；憨山、魏源、王夫之據公開轉錄本。河上公十九條、王弼七條、成玄英章義一則與疏十二條、唐玄宗御注九條、御疏十二條、李榮八條、陸希聲二段、呂惠卿一段、蘇轍四條、吳澄五條、憨山一段（本站分五條）、魏源九條、王夫之一段。嚴遵《指歸》《玄德纂疏》卷十七無輯文，此章不列；俞樾《諸子平議》此章未列。底本錯訛：陸希聲傳「厚其所以然」，「厚」當作「原」；李榮注「恩除其惡」，「恩」當作「思」；王夫之衍文「失有道者」，「失」當作「夫」。", "source": "河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、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》卷十七所引；成玄英、唐玄宗御注御疏、李荣据《玄德纂疏》卷十七所引；王弼、陆希声、吕惠卿、苏辙、吴澄据《道藏》本卷四；憨山、魏源、王夫之据公开转录本。河上公十九条、王弼七条、成玄英章义一则与疏十二条、唐玄宗御注九条、御疏十二条、李荣八条、陆希声二段、吕惠卿一段、苏辙四条、吴澄五条、憨山一段（本站分五条）、魏源九条、王夫之一段。严遵《指归》《玄德纂疏》卷十七无辑文，此章不列；俞樾《诸子平议》此章未列。底本错讹：陆希声传「厚其所以然」，「厚」当作「原」；李荣注「恩除其恶」，「恩」当作「思」；王夫之衍文「失有道者」，「失」当作「夫」。", "headwordSimp": "出处与注数", "sourceSimp": "河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、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": "k009" } ], "glossarySimp": { "守微": "河上公本章章题。", "守微第六十四": "河上公本章章题全称。", "其安易持章": "《玄德纂疏》、吕惠卿、苏轼本章章题。", "其安易持章第六十四": "《玄德纂疏》、吕惠卿、苏轼本章章题全称。", "其安易持": "事物安定时容易持守。", "其未兆易谋": "征兆未显时容易谋划。兆，萌渐也。", "其脆易泮，其微易散": "事物脆弱时容易消解，细微时容易散失。泮，消解；散，散失。", "为之于未有": "在事情尚未发生时着手。为，修治、作为。", "治之于未乱": "在祸乱尚未形成时治理。", "合抱之木": "两臂合抱的大树。", "毫末": "毫毛的末端，喻极细微的萌芽。", "九层之台": "九层的高台。", "千里之行": "千里的远行。", "为者败之": "有心作为的人会失败。", "执者失之": "有心执持的人会失落。", "几成": "将近成功。几，近也。", "慎终如始": "结束时像开始时一样慎重。", "欲不欲": "以无欲为欲，不贵难得之货。", "学不学": "以不学为学，复众人之所过。", "辅万物之自然": "辅助万物自然生长。辅，助也。", "不敢为": "不敢妄为，不敢以有为造作。", "上士防患": "李荣语，谓上等之士防患于未动。", "中士除患": "李荣语，谓中等之士除患于微脆。", "下士暗于成事": "李荣语，谓下等之士不明成事之理而败亡。", "玄鉴机前": "李荣语，谓圣人玄妙鉴照于机兆之前。", "履霜坚冰至": "陆希声引《易》语，喻由微至着。", "神器": "陆希声语，喻国。", "大宝": "陆希声语，喻位。", "知几其神": "憨山引孔子语，谓能察知几微。", "早复": "憨山语，谓及早回复善性。", "恃": "魏源训「待」，谓待其自然而不敢有为。", "无为自化": "魏源语，谓无为而民自化。", "清静自正": "魏源语，谓清静而民自正。", "迎随": "王夫之语，谓迎其未来、随其已往。", "早服": "王夫之语，谓及早顺服于道。", "玄德纂疏": "唐道教类书，存成玄英、唐玄宗、李荣等佚文。", "指归": "严遵《道德真经指归》。", "辑文": "辑录佚文。" }, "lexicon": { "note": "由构建脚本从字词注与常用字表生成，供义位词典和开放数据集使用；occurrence 统计按繁体与简体正文分别匹配后合并。", "entries": [ { "order": 1, "id": "n001", "noteId": "n001", "sentenceId": "s001", "headword": "其安易持", "headwordSimp": "其安易持", "pinyin": "qí ān yì chí", "gloss": "事物安定時容易持守。", "glossSimp": "事物安定时容易持守。", "general": "河上公謂治身治國安靜者易守持；王弼謂安不忘危、持之不忘亡；成玄英謂靈府寂泊、未起舉緣則甚易修守；御注謂正性安靜時執持令不散亂；御疏謂欲心未動時守之易持；李榮謂上士防患、持之於安靜；陸希聲謂天下尚安則易持其盈；呂惠卿謂危而持之則難；蘇轍謂方其未有持而謀之足矣；吳澄謂此言圖之於其易；憨山謂一念不生時持之不失；魏源引吳澄謂其安易持六者言圖之於其易；王夫之謂未有未亂而逆治其事近迎。", "generalSimp": "河上公谓治身治国安静者易守持；王弼谓安不忘危、持之不忘亡；成玄英谓灵府寂泊、未起举缘则甚易修守；御注谓正性安静时执持令不散乱；御疏谓欲心未动时守之易持；李荣谓上士防患、持之于安静；陆希声谓天下尚安则易持其盈；吕惠卿谓危而持之则难；苏辙谓方其未有持而谋之足矣；吴澄谓此言图之于其易；憨山谓一念不生时持之不失；魏源引吴澄谓其安易持六者言图之于其易；王夫之谓未有未乱而逆治其事近迎。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c020", "c028", "c040", "c049", "c061", "c069", "c071", "c076", "c081", "c087", "c095" ], "refsSimp": [ "c001", "c020", "c028", "c040", "c049", "c061", "c069", "c071", "c076", "c081", "c087", "c095" ], "forms": [ { "form": "其安易持", "formSimp": "其安易持", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "其未兆易謀", "headwordSimp": "其未兆易谋", "pinyin": "qí wèi zhào yì móu", "gloss": "徵兆未顯時容易謀劃。兆，萌漸也。", "glossSimp": "征兆未显时容易谋划。兆，萌渐也。", "general": "河上公謂情欲禍患未有形兆時易謀正；王弼謂謀之無功之勢故易；成玄英謂未緣取而於境未有形狀即宜攝心歸靜；御注謂尚未形兆謀度絕之使令不起；御疏謂情之將起未有萌兆謀度絕之亦易；李榮謂未兆機不動、制之於未動；陸希聲謂姦心未兆則易謀消滅；呂惠卿謂已動而謀之則難；蘇轍謂方其未有持而謀之足矣；吳澄謂此言圖之於其易；憨山謂兆是念之初起、未兆即未起；魏源引吳澄謂其安易持六者言圖之於其易；王夫之謂未有未亂而逆治其事近迎。", "generalSimp": "河上公谓情欲祸患未有形兆时易谋正；王弼谓谋之无功之势故易；成玄英谓未缘取而于境未有形状即宜摄心归静；御注谓尚未形兆谋度绝之使令不起；御疏谓情之将起未有萌兆谋度绝之亦易；李荣谓未兆机不动、制之于未动；陆希声谓奸心未兆则易谋消灭；吕惠卿谓已动而谋之则难；苏辙谓方其未有持而谋之足矣；吴澄谓此言图之于其易；憨山谓兆是念之初起、未兆即未起；魏源引吴澄谓其安易持六者言图之于其易；王夫之谓未有未乱而逆治其事近迎。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c020", "c029", "c040", "c050", "c061", "c069", "c071", "c076", "c081", "c087", "c095" ], "refsSimp": [ "c002", "c020", "c029", "c040", "c050", "c061", "c069", "c071", "c076", "c081", "c087", "c095" ], "forms": [ { "form": "其未兆易謀", "formSimp": "其未兆易谋", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "其脆易泮，其微易散", "headwordSimp": "其脆易泮，其微易散", "pinyin": "qí cuì yì pàn，qí wēi yì sàn", "gloss": "事物脆弱時容易消解，細微時容易散失。泮，消解；散，散失。", "glossSimp": "事物脆弱时容易消解，细微时容易散失。泮，消解；散，散失。", "general": "河上公謂禍亂未動、情欲未見如脆弱易破，其事未彰著微小易散；王弼謂微脆之故未足以興大功、四者皆說慎終；成玄英謂果瓜結實未堅虛脆易破、初心起染結業微淺易散；御注謂欲心初染尚自危脆、禍患初起形兆尚微；御疏謂欲心已動柔脆未堅易消破、禍患細微未至於大防之於初易散釋；李榮謂罪小易滅、惡長難除，制之於微脆為中士除患；陸希聲謂糵芽尚脆則患易破、悔悋尚微則憂易散；呂惠卿謂不可使脆者至於堅、微者至於著；蘇轍謂及其將然非泮而散之不去；吳澄謂此言圖之於其易；憨山謂脆與微是一念始萌、第二念耳；魏源校記謂諸本作判、河上作破，泮判通用；王夫之謂道自有此四幾。", "generalSimp": "河上公谓祸乱未动、情欲未见如脆弱易破，其事未彰着微小易散；王弼谓微脆之故未足以兴大功、四者皆说慎终；成玄英谓果瓜结实未坚虚脆易破、初心起染结业微浅易散；御注谓欲心初染尚自危脆、祸患初起形兆尚微；御疏谓欲心已动柔脆未坚易消破、祸患细微未至于大防之于初易散释；李荣谓罪小易灭、恶长难除，制之于微脆为中士除患；陆希声谓糵芽尚脆则患易破、悔悋尚微则忧易散；吕惠卿谓不可使脆者至于坚、微者至于着；苏辙谓及其将然非泮而散之不去；吴澄谓此言图之于其易；憨山谓脆与微是一念始萌、第二念耳；魏源校记谓诸本作判、河上作破，泮判通用；王夫之谓道自有此四几。", "variants": [ "判", "破" ], "variantsSimp": [ "判", "破" ], "refs": [ "c003", "c004", "c021", "c030", "c041", "c051", "c062", "c069", "c071", "c076", "c081", "c089", "c095" ], "refsSimp": [ "c003", "c004", "c021", "c030", "c041", "c051", "c062", "c069", "c071", "c076", "c081", "c089", "c095" ], "forms": [ { "form": "其脆易泮，其微易散", "formSimp": "其脆易泮，其微易散", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s003", "headword": "為之於未有", "headwordSimp": "为之于未有", "pinyin": "wéi zhī yú wèi yǒu", "gloss": "在事情尚未發生時著手。為，修治、作為。", "glossSimp": "在事情尚未发生时着手。为，修治、作为。", "general": "河上公謂欲有所為當於未有萌芽之時塞其端；王弼謂為之於未有即其安未兆；成玄英謂修學當在未有緣染之時；御注謂營為之於未有形兆；御疏謂欲心未起時修除杜絕欲惡不生；李榮謂所謂其安易持也；陸希聲謂聖人為之於未有則其惡不萌；呂惠卿謂以不為為之；蘇轍謂為之於未有者上也；吳澄謂此言圖之於其易；憨山謂第一念為之於未有；魏源謂為之未有、治之未亂之後復繼以無為無執；王夫之謂未有未亂而逆治其事近迎。", "generalSimp": "河上公谓欲有所为当于未有萌芽之时塞其端；王弼谓为之于未有即其安未兆；成玄英谓修学当在未有缘染之时；御注谓营为之于未有形兆；御疏谓欲心未起时修除杜绝欲恶不生；李荣谓所谓其安易持也；陆希声谓圣人为之于未有则其恶不萌；吕惠卿谓以不为为之；苏辙谓为之于未有者上也；吴澄谓此言图之于其易；憨山谓第一念为之于未有；魏源谓为之未有、治之未乱之后复继以无为无执；王夫之谓未有未乱而逆治其事近迎。", "variants": [], "variantsSimp": [], "refs": [ "c005", "c022", "c031", "c042", "c052", "c063", "c069", "c071", "c076", "c081", "c086", "c095" ], "refsSimp": [ "c005", "c022", "c031", "c042", "c052", "c063", "c069", "c071", "c076", "c081", "c086", "c095" ], "forms": [ { "form": "為之於未有", "formSimp": "为之于未有", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "治之於未亂", "headwordSimp": "治之于未乱", "pinyin": "zhì zhī yú wèi luàn", "gloss": "在禍亂尚未形成時治理。", "glossSimp": "在祸乱尚未形成时治理。", "general": "河上公謂治身治國於未亂之時當豫閉其門；王弼謂治之於未亂即微脆也；成玄英謂心雖起染於境未見時易為治理；御注謂除理之於未成禍亂；御疏謂欲雖有尚自脆微未成禍亂故易理；李榮謂所謂微脆易破也；陸希聲謂治之於未亂則其害不生；呂惠卿謂以不治治之；蘇轍謂治之於未亂者次也；吳澄謂此言圖之於其易；憨山謂第二念治之於未亂；魏源謂為之未有、治之未亂之後復繼以無為無執；王夫之謂未有未亂而逆治其事近迎。", "generalSimp": "河上公谓治身治国于未乱之时当豫闭其门；王弼谓治之于未乱即微脆也；成玄英谓心虽起染于境未见时易为治理；御注谓除理之于未成祸乱；御疏谓欲虽有尚自脆微未成祸乱故易理；李荣谓所谓微脆易破也；陆希声谓治之于未乱则其害不生；吕惠卿谓以不治治之；苏辙谓治之于未乱者次也；吴澄谓此言图之于其易；憨山谓第二念治之于未乱；魏源谓为之未有、治之未乱之后复继以无为无执；王夫之谓未有未乱而逆治其事近迎。", "variants": [], "variantsSimp": [], "refs": [ "c006", "c022", "c032", "c042", "c052", "c063", "c069", "c071", "c076", "c081", "c086", "c095" ], "refsSimp": [ "c006", "c022", "c032", "c042", "c052", "c063", "c069", "c071", "c076", "c081", "c086", "c095" ], "forms": [ { "form": "治之於未亂", "formSimp": "治之于未乱", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s004", "headword": "合抱之木", "headwordSimp": "合抱之木", "pinyin": "hé bào zhī mù", "gloss": "兩臂合抱的大樹。", "glossSimp": "两臂合抱的大树。", "general": "河上公謂合抱之木生於毫末從小以成大；王弼謂此三者皆說慎終、無而弗持則生有微而不散則生大；成玄英謂百圍大木生於毫微喻三途重釁元乎一念；御注謂此三者喻其不早良圖後乃成患；御疏謂自性而生、積習而成、遂行不止；李榮謂自小而成大；陸希聲謂植木始於毫末足可搔而絕及其合抱則不可伐；呂惠卿謂生於小也；蘇轍謂治亂禍福之來皆如彼三者積小以成大；吳澄謂此言為之於其細；憨山謂毫末喻最初一念；魏源引吳澄謂合抱之木三者言為之於其細；王夫之謂既合抱而仍有毫末。", "generalSimp": "河上公谓合抱之木生于毫末从小以成大；王弼谓此三者皆说慎终、无而弗持则生有微而不散则生大；成玄英谓百围大木生于毫微喻三途重衅元乎一念；御注谓此三者喻其不早良图后乃成患；御疏谓自性而生、积习而成、遂行不止；李荣谓自小而成大；陆希声谓植木始于毫末足可搔而绝及其合抱则不可伐；吕惠卿谓生于小也；苏辙谓治乱祸福之来皆如彼三者积小以成大；吴澄谓此言为之于其细；憨山谓毫末喻最初一念；魏源引吴澄谓合抱之木三者言为之于其细；王夫之谓既合抱而仍有毫末。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c021", "c033", "c043", "c053", "c064", "c069", "c071", "c073", "c077", "c082", "c087", "c095" ], "refsSimp": [ "c007", "c021", "c033", "c043", "c053", "c064", "c069", "c071", "c073", "c077", "c082", "c087", "c095" ], "forms": [ { "form": "合抱之木", "formSimp": "合抱之木", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "毫末", "headwordSimp": "毫末", "pinyin": "háo mò", "gloss": "毫毛的末端，喻極細微的萌芽。", "glossSimp": "毫毛的末端，喻极细微的萌芽。", "general": "河上公謂從小以成大；成玄英謂百圍大木生於毫微、喻三途重釁元乎一念；御疏謂始生如毫毛之末明自性而生；李榮謂毫末之罪不生；陸希聲謂植木始於毫末足可搔而絕；呂惠卿謂生於小也；蘇轍謂積小以成大；吳澄謂為之於其細；憨山謂毫末喻最初一念；魏源引吳澄謂合抱之木三者言為之於其細；王夫之謂既合抱而仍有毫末。", "generalSimp": "河上公谓从小以成大；成玄英谓百围大木生于毫微、喻三途重衅元乎一念；御疏谓始生如毫毛之末明自性而生；李荣谓毫末之罪不生；陆希声谓植木始于毫末足可搔而绝；吕惠卿谓生于小也；苏辙谓积小以成大；吴澄谓为之于其细；憨山谓毫末喻最初一念；魏源引吴澄谓合抱之木三者言为之于其细；王夫之谓既合抱而仍有毫末。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c073", "c077", "c082", "c087", "c095" ], "refsSimp": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c073", "c077", "c082", "c087", "c095" ], "forms": [ { "form": "毫末", "formSimp": "毫末", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "九層之臺", "headwordSimp": "九层之台", "pinyin": "jiǔ céng zhī tái", "gloss": "九層的高臺。", "glossSimp": "九层的高台。", "general": "河上公謂從卑至高；成玄英謂九重之臺起於一簣之土、喻九夜之禍起於一念染心；御注謂不早良圖後乃成患；御疏謂積習而成；李榮謂因下以至高；陸希聲謂築臺起於累土足可蹷而圮及其九層則不可毁；呂惠卿謂高起於下也；吳澄謂為之於其細；憨山謂累土足下喻最初一步；魏源校記謂九成一作九層；王夫之謂既九成而仍資累土。", "generalSimp": "河上公谓从卑至高；成玄英谓九重之台起于一篑之土、喻九夜之祸起于一念染心；御注谓不早良图后乃成患；御疏谓积习而成；李荣谓因下以至高；陆希声谓筑台起于累土足可蹷而圮及其九层则不可毁；吕惠卿谓高起于下也；吴澄谓为之于其细；憨山谓累土足下喻最初一步；魏源校记谓九成一作九层；王夫之谓既九成而仍资累土。", "variants": [ "九成" ], "variantsSimp": [ "九成" ], "refs": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c077", "c082", "c090", "c095" ], "refsSimp": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c077", "c082", "c090", "c095" ], "forms": [ { "form": "九層之臺", "formSimp": "九层之台", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s004", "headword": "千里之行", "headwordSimp": "千里之行", "pinyin": "qiān lǐ zhī xíng", "gloss": "千里的遠行。", "glossSimp": "千里的远行。", "general": "河上公謂從近至遠；成玄英本作「百仞之高，起於足下」，謂陟百仞之高峯發自初步；御疏謂遂行不止；李榮謂從近以及遠；陸希聲謂遠行始於足下足可踵而旋及其千里則不可還；呂惠卿謂遠起於近也；吳澄謂為之於其細；憨山謂累土足下喻最初一步；魏源校記謂千里之行一作百仞之高；王夫之謂雖千里而不過足下。", "generalSimp": "河上公谓从近至远；成玄英本作「百仞之高，起于足下」，谓陟百仞之高峰发自初步；御疏谓遂行不止；李荣谓从近以及远；陆希声谓远行始于足下足可踵而旋及其千里则不可还；吕惠卿谓远起于近也；吴澄谓为之于其细；憨山谓累土足下喻最初一步；魏源校记谓千里之行一作百仞之高；王夫之谓虽千里而不过足下。", "variants": [ "百仞之高" ], "variantsSimp": [ "百仞之高" ], "refs": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c077", "c082", "c090", "c095" ], "refsSimp": [ "c007", "c033", "c043", "c053", "c064", "c069", "c071", "c077", "c082", "c090", "c095" ], "forms": [ { "form": "千里之行", "formSimp": "千里之行", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "為者敗之", "headwordSimp": "为者败之", "pinyin": "wéi zhě bài zhī", "gloss": "有心作為的人會失敗。", "glossSimp": "有心作为的人会失败。", "general": "河上公謂有為於事廢於自然、有為於義廢於仁、有為於色廢於精神；王弼謂以施為治之、形名執之，反生事原，巧辟滋作，故敗失；成玄英謂為即危亡故言敗之；御注謂營為分外求遂則理必敗之於事；御疏謂營為於性分之外故必禍敗；李榮謂為有為而不已必至敗之；陸希聲謂神器不可取而為之、取而為之者必敗；呂惠卿謂已有而為之則欲成而反敗；蘇轍謂世人非為不成故與禍爭勝；吳澄謂有心於為其事者意欲遂其成而或反敗；憨山謂為之則反敗；魏源謂非曲謹周密、小察機警；王夫之謂為者敗之。", "generalSimp": "河上公谓有为于事废于自然、有为于义废于仁、有为于色废于精神；王弼谓以施为治之、形名执之，反生事原，巧辟滋作，故败失；成玄英谓为即危亡故言败之；御注谓营为分外求遂则理必败之于事；御疏谓营为于性分之外故必祸败；李荣谓为有为而不已必至败之；陆希声谓神器不可取而为之、取而为之者必败；吕惠卿谓已有而为之则欲成而反败；苏辙谓世人非为不成故与祸争胜；吴澄谓有心于为其事者意欲遂其成而或反败；憨山谓为之则反败；魏源谓非曲谨周密、小察机警；王夫之谓为者败之。", "variants": [], "variantsSimp": [], "refs": [ "c008", "c023", "c034", "c043", "c044", "c054", "c064", "c070", "c071", "c078", "c083", "c086", "c095" ], "refsSimp": [ "c008", "c023", "c034", "c043", "c044", "c054", "c064", "c070", "c071", "c078", "c083", "c086", "c095" ], "forms": [ { "form": "為者敗之", "formSimp": "为者败之", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s005", "headword": "執者失之", "headwordSimp": "执者失之", "pinyin": "zhí zhě shī zhī", "gloss": "有心執持的人會失落。", "glossSimp": "有心执持的人会失落。", "general": "河上公謂執利遇患、執道全身，堅持不得、推讓反還；王弼謂形名執之反生事原故敗失；成玄英謂執乖實當故言失；御注謂執著塵境求得則理必失；御疏謂執著於塵境之中故必失亡；李榮謂執惡行以為是終歸喪失；陸希聲謂大寶不可執而有之、執而有之者必失；呂惠卿謂已亂而治之則執之欲固而反失；蘇轍謂世人非執不留故與福爭贅；吳澄謂有心於執其物者意欲保其得而或反失；憨山謂執之則反失；王夫之謂執者失之。", "generalSimp": "河上公谓执利遇患、执道全身，坚持不得、推让反还；王弼谓形名执之反生事原故败失；成玄英谓执乖实当故言失；御注谓执着尘境求得则理必失；御疏谓执著于尘境之中故必失亡；李荣谓执恶行以为是终归丧失；陆希声谓大宝不可执而有之、执而有之者必失；吕惠卿谓已乱而治之则执之欲固而反失；苏辙谓世人非执不留故与福争赘；吴澄谓有心于执其物者意欲保其得而或反失；憨山谓执之则反失；王夫之谓执者失之。", "variants": [], "variantsSimp": [], "refs": [ "c009", "c023", "c034", "c043", "c044", "c054", "c064", "c070", "c071", "c078", "c083", "c095" ], "refsSimp": [ "c009", "c023", "c034", "c043", "c044", "c054", "c064", "c070", "c071", "c078", "c083", "c095" ], "forms": [ { "form": "執者失之", "formSimp": "执者失之", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s007", "headword": "幾成", "headwordSimp": "几成", "pinyin": "jī chéng", "gloss": "將近成功。幾，近也。", "glossSimp": "将近成功。几，近也。", "general": "河上公謂從，為也，民人為事常於功德幾成而貪位好名、奢泰盈滿而自敗；王弼謂不慎終也；成玄英謂幾，近也，執心躁競、有始無卒故多敗；御注謂人之始從事於善者常於近成而自敗；御疏謂常俗之人從於善事，功業近成不能慎終；李榮謂凡人為惡不能早除，惡事近成自然已破；陸希聲謂常於垂成而敗之，不慎其始故也；呂惠卿謂民常在既有之後故至於幾成而敗；蘇轍謂世人心存得喪，及見幾成而重失之；吳澄謂事幾成而敗於終者有矣；憨山謂常民從事上做，每至於幾成而敗；魏源本作「常於幾成而失之」；王夫之謂幾成而慎有餘其事近隨。", "generalSimp": "河上公谓从，为也，民人为事常于功德几成而贪位好名、奢泰盈满而自败；王弼谓不慎终也；成玄英谓几，近也，执心躁竞、有始无卒故多败；御注谓人之始从事于善者常于近成而自败；御疏谓常俗之人从于善事，功业近成不能慎终；李荣谓凡人为恶不能早除，恶事近成自然已破；陆希声谓常于垂成而败之，不慎其始故也；吕惠卿谓民常在既有之后故至于几成而败；苏辙谓世人心存得丧，及见几成而重失之；吴澄谓事几成而败于终者有矣；憨山谓常民从事上做，每至于几成而败；魏源本作「常于几成而失之」；王夫之谓几成而慎有余其事近随。", "variants": [], "variantsSimp": [], "refs": [ "c012", "c024", "c036", "c045", "c056", "c066", "c074", "c079", "c084", "c088", "c092", "c095" ], "refsSimp": [ "c012", "c024", "c036", "c045", "c056", "c066", "c074", "c079", "c084", "c088", "c092", "c095" ], "forms": [ { "form": "幾成", "formSimp": "几成", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 13, "id": "n013", "noteId": "n013", "sentenceId": "s008", "headword": "慎終如始", "headwordSimp": "慎终如始", "pinyin": "shèn zhōng rú shǐ", "gloss": "結束時像開始時一樣慎重。", "glossSimp": "结束时像开始时一样慎重。", "general": "河上公謂終當如始，不當懈怠；王弼謂慮終之患如始之禍則無敗事；成玄英謂令心堅固、始終若一，六度之中終當第四；御注謂慎其終末常如始從善之心；御疏謂慎末如初、始終常一則無事無敗；李榮謂若能同聖去危求安、始不為非終不獲罪；陸希聲謂本其慎始之心故使慎終如始；呂惠卿謂慎終如始則無敗事；蘇轍謂聖人始終皆因其自然故無不成；吳澄謂始以為難而終亦以為難、始不為大而終亦不為大；憨山謂事雖已成觀之亦似未成之始；魏源引吳澄謂必慎終如始乃可終無敗；王夫之謂幾成而慎有餘其事近隨。", "generalSimp": "河上公谓终当如始，不当懈怠；王弼谓虑终之患如始之祸则无败事；成玄英谓令心坚固、始终若一，六度之中终当第四；御注谓慎其终末常如始从善之心；御疏谓慎末如初、始终常一则无事无败；李荣谓若能同圣去危求安、始不为非终不获罪；陆希声谓本其慎始之心故使慎终如始；吕惠卿谓慎终如始则无败事；苏辙谓圣人始终皆因其自然故无不成；吴澄谓始以为难而终亦以为难、始不为大而终亦不为大；憨山谓事虽已成观之亦似未成之始；魏源引吴澄谓必慎终如始乃可终无败；王夫之谓几成而慎有余其事近随。", "variants": [], "variantsSimp": [], "refs": [ "c013", "c021", "c024", "c036", "c037", "c046", "c057", "c074", "c079", "c084", "c088", "c092", "c095" ], "refsSimp": [ "c013", "c021", "c024", "c036", "c037", "c046", "c057", "c074", "c079", "c084", "c088", "c092", "c095" ], "forms": [ { "form": "慎終如始", "formSimp": "慎终如始", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 14, "id": "n014", "noteId": "n014", "sentenceId": "s009", "headword": "欲不欲", "headwordSimp": "欲不欲", "pinyin": "yù bù yù", "gloss": "以無欲為欲，不貴難得之貨。", "glossSimp": "以无欲为欲，不贵难得之货。", "general": "河上公謂聖人欲人所不欲：人欲彰顯聖人欲伏光，人欲文飾聖人欲質樸，人欲於色聖人欲於德；王弼謂好欲雖微、爭尚為之興；成玄英謂諸境空幻、不見可欲之物；御注謂不營為於分外、常全其自然；御疏謂內不務於性之所無、外不營於累德之貨；李榮謂聖人無欲則遣利；陸希聲謂聖人欲其所不欲；呂惠卿謂滑欲於俗而思求致明者非知此；蘇轍謂聖人非無欲、欲而不欲故不傷物；吳澄謂以不欲為欲；憨山謂聖人離欲釋智；魏源謂味無味則其欲也不欲；王夫之謂一無所倚、迎幾早服。", "generalSimp": "河上公谓圣人欲人所不欲：人欲彰显圣人欲伏光，人欲文饰圣人欲质朴，人欲于色圣人欲于德；王弼谓好欲虽微、争尚为之兴；成玄英谓诸境空幻、不见可欲之物；御注谓不营为于分外、常全其自然；御疏谓内不务于性之所无、外不营于累德之货；李荣谓圣人无欲则遣利；陆希声谓圣人欲其所不欲；吕惠卿谓滑欲于俗而思求致明者非知此；苏辙谓圣人非无欲、欲而不欲故不伤物；吴澄谓以不欲为欲；憨山谓圣人离欲释智；魏源谓味无味则其欲也不欲；王夫之谓一无所倚、迎几早服。", "variants": [], "variantsSimp": [], "refs": [ "c014", "c025", "c038", "c047", "c058", "c067", "c070", "c071", "c075", "c080", "c085", "c094", "c095" ], "refsSimp": [ "c014", "c025", "c038", "c047", "c058", "c067", "c070", "c071", "c075", "c080", "c085", "c094", "c095" ], "forms": [ { "form": "欲不欲", "formSimp": "欲不欲", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 15, "id": "n015", "noteId": "n015", "sentenceId": "s009", "headword": "學不學", "headwordSimp": "学不学", "pinyin": "xué bù xué", "gloss": "以不學為學，復眾人之所過。", "glossSimp": "以不学为学，复众人之所过。", "general": "河上公謂聖人學人所不能學：人學智詐聖人學自然，人學治世聖人學治身；王弼謂不學而能者自然也、喻於不學者過也；成玄英謂學即不學、不學即學；御注謂不求過分之學；御疏謂將欲歸復眾人所過分之學；李榮謂絕學則忘名；陸希聲謂聖人學其所不學；呂惠卿謂繕性於俗、俗學求復其初者非知此；蘇轍謂聖人非無學、學而不學故不害理；吳澄謂以不學為學；憨山謂聖人離欲釋智以復眾人之過；魏源謂事無事則其學也不學；王夫之謂一無所倚、迎幾早服。", "generalSimp": "河上公谓圣人学人所不能学：人学智诈圣人学自然，人学治世圣人学治身；王弼谓不学而能者自然也、喻于不学者过也；成玄英谓学即不学、不学即学；御注谓不求过分之学；御疏谓将欲归复众人所过分之学；李荣谓绝学则忘名；陆希声谓圣人学其所不学；吕惠卿谓缮性于俗、俗学求复其初者非知此；苏辙谓圣人非无学、学而不学故不害理；吴澄谓以不学为学；憨山谓圣人离欲释智以复众人之过；魏源谓事无事则其学也不学；王夫之谓一无所倚、迎几早服。", "variants": [], "variantsSimp": [], "refs": [ "c016", "c026", "c038", "c048", "c059", "c067", "c070", "c071", "c075", "c080", "c085", "c093", "c094", "c095" ], "refsSimp": [ "c016", "c026", "c038", "c048", "c059", "c067", "c070", "c071", "c075", "c080", "c085", "c093", "c094", "c095" ], "forms": [ { "form": "學不學", "formSimp": "学不学", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 16, "id": "n016", "noteId": "n016", "sentenceId": "s009", "headword": "輔萬物之自然", "headwordSimp": "辅万物之自然", "pinyin": "fǔ wàn wù zhī zì rán", "gloss": "輔助萬物自然生長。輔，助也。", "glossSimp": "辅助万物自然生长。辅，助也。", "general": "河上公謂教人反本實者欲以輔助萬物自然之性；王弼謂不學而能者自然、學不學以復眾人之所過；成玄英謂輔助導也，引導群生令其歸本；御注謂以輔自然之性故不敢為俗多欲；御疏謂輔佐物之自然真性故不敢為於俗學及多欲；李榮謂順自然之本性、輔萬物以保真；陸希聲謂將以輔萬物之自然耳故不敢為；呂惠卿謂以輔萬物之自然而不敢為；蘇轍謂可以輔萬物之自然而待其自成；吳澄謂吾亦無為而與萬物同一自然；憨山謂以恃萬物之自然故終不敢為；魏源謂恃者待也、待其自然而不敢有為；王夫之謂此以恃萬物之自然而不為。", "generalSimp": "河上公谓教人反本实者欲以辅助万物自然之性；王弼谓不学而能者自然、学不学以复众人之所过；成玄英谓辅助导也，引导群生令其归本；御注谓以辅自然之性故不敢为俗多欲；御疏谓辅佐物之自然真性故不敢为于俗学及多欲；李荣谓顺自然之本性、辅万物以保真；陆希声谓将以辅万物之自然耳故不敢为；吕惠卿谓以辅万物之自然而不敢为；苏辙谓可以辅万物之自然而待其自成；吴澄谓吾亦无为而与万物同一自然；憨山谓以恃万物之自然故终不敢为；魏源谓恃者待也、待其自然而不敢有为；王夫之谓此以恃万物之自然而不为。", "variants": [ "恃" ], "variantsSimp": [ "恃" ], "refs": [ "c018", "c039", "c048", "c060", "c068", "c070", "c071", "c075", "c080", "c085", "c093", "c094", "c095" ], "refsSimp": [ "c018", "c039", "c048", "c060", "c068", "c070", "c071", "c075", "c080", "c085", "c093", "c094", "c095" ], "forms": [ { "form": "輔萬物之自然", "formSimp": "辅万物之自然", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 17, "id": "g001", "noteId": "", "sentenceId": "", "headword": "守微", "headwordSimp": "守微", "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": 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"headword": "其未兆易謀", "headwordSimp": "其未兆易谋", "pinyin": "", "gloss": "徵兆未顯時容易謀劃。兆，萌漸也。", "glossSimp": "征兆未显时容易谋划。兆，萌渐也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其未兆易謀", "formSimp": "其未兆易谋", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 23, "id": "g007", "noteId": "", "sentenceId": "s002", "headword": "其脆易泮，其微易散", "headwordSimp": "其脆易泮，其微易散", "pinyin": "", "gloss": "事物脆弱時容易消解，細微時容易散失。泮，消解；散，散失。", "glossSimp": "事物脆弱时容易消解，细微时容易散失。泮，消解；散，散失。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "其脆易泮，其微易散", "formSimp": "其脆易泮，其微易散", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 24, "id": "g008", "noteId": "", "sentenceId": "s003", "headword": "為之於未有", "headwordSimp": "为之于未有", "pinyin": "", "gloss": "在事情尚未發生時著手。為，修治、作為。", "glossSimp": "在事情尚未发生时着手。为，修治、作为。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "為之於未有", "formSimp": "为之于未有", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 25, "id": "g009", "noteId": "", "sentenceId": "s003", "headword": "治之於未亂", "headwordSimp": "治之于未乱", "pinyin": "", "gloss": "在禍亂尚未形成時治理。", "glossSimp": "在祸乱尚未形成时治理。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "治之於未亂", "formSimp": "治之于未乱", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 26, "id": "g010", "noteId": "", "sentenceId": "s004", "headword": "合抱之木", "headwordSimp": "合抱之木", "pinyin": "", "gloss": "兩臂合抱的大樹。", "glossSimp": "两臂合抱的大树。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "合抱之木", "formSimp": "合抱之木", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 27, "id": "g011", "noteId": "", "sentenceId": "s004", "headword": "毫末", "headwordSimp": "毫末", "pinyin": "", "gloss": "毫毛的末端，喻極細微的萌芽。", "glossSimp": "毫毛的末端，喻极细微的萌芽。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "毫末", "formSimp": "毫末", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 28, "id": "g012", "noteId": "", "sentenceId": "s004", "headword": "九層之臺", "headwordSimp": "九层之台", "pinyin": "", "gloss": "九層的高臺。", "glossSimp": "九层的高台。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "九層之臺", "formSimp": "九层之台", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 29, "id": "g013", "noteId": "", "sentenceId": "s004", "headword": "千里之行", "headwordSimp": "千里之行", "pinyin": "", "gloss": "千里的遠行。", "glossSimp": "千里的远行。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "千里之行", "formSimp": "千里之行", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 30, "id": "g014", "noteId": "", "sentenceId": "s005", "headword": "為者敗之", "headwordSimp": "为者败之", "pinyin": "", "gloss": "有心作為的人會失敗。", "glossSimp": "有心作为的人会失败。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "為者敗之", "formSimp": "为者败之", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 31, "id": "g015", "noteId": "", "sentenceId": "s005", "headword": "執者失之", "headwordSimp": "执者失之", "pinyin": "", "gloss": "有心執持的人會失落。", "glossSimp": "有心执持的人会失落。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "執者失之", "formSimp": "执者失之", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 32, "id": "g016", "noteId": "", "sentenceId": "s007", "headword": "幾成", "headwordSimp": "几成", "pinyin": "", "gloss": "將近成功。幾，近也。", "glossSimp": "将近成功。几，近也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "幾成", "formSimp": "几成", "kind": "headword", "count": 1, "sentenceIds": [ "s007" ] } ], "occurrenceSentenceIds": [ "s007" ], "occurrenceCount": 1 }, { "order": 33, "id": "g017", "noteId": "", "sentenceId": "s008", "headword": "慎終如始", "headwordSimp": "慎终如始", "pinyin": "", "gloss": "結束時像開始時一樣慎重。", "glossSimp": "结束时像开始时一样慎重。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "慎終如始", "formSimp": "慎终如始", "kind": "headword", "count": 1, "sentenceIds": [ "s008" ] } ], "occurrenceSentenceIds": [ "s008" ], "occurrenceCount": 1 }, { "order": 34, "id": "g018", "noteId": "", "sentenceId": "s009", "headword": "欲不欲", "headwordSimp": "欲不欲", "pinyin": "", "gloss": "以無欲為欲，不貴難得之貨。", "glossSimp": "以无欲为欲，不贵难得之货。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "欲不欲", "formSimp": "欲不欲", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 35, "id": "g019", "noteId": "", "sentenceId": "s009", "headword": "學不學", "headwordSimp": "学不学", "pinyin": "", "gloss": "以不學為學，復眾人之所過。", "glossSimp": "以不学为学，复众人之所过。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "學不學", "formSimp": "学不学", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 36, "id": "g020", "noteId": "", "sentenceId": "s009", "headword": "輔萬物之自然", "headwordSimp": "辅万物之自然", "pinyin": "", "gloss": "輔助萬物自然生長。輔，助也。", "glossSimp": "辅助万物自然生长。辅，助也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "輔萬物之自然", "formSimp": "辅万物之自然", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 37, "id": "g021", "noteId": "", "sentenceId": "s009", "headword": "不敢為", "headwordSimp": "不敢为", "pinyin": "", "gloss": "不敢妄為，不敢以有為造作。", "glossSimp": "不敢妄为，不敢以有为造作。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不敢為", "formSimp": "不敢为", "kind": "headword", "count": 1, "sentenceIds": [ "s009" ] } ], "occurrenceSentenceIds": [ "s009" ], "occurrenceCount": 1 }, { "order": 38, "id": "g022", "noteId": "", "sentenceId": "", "headword": "上士防患", "headwordSimp": "上士防患", "pinyin": "", "gloss": "李榮語，謂上等之士防患於未動。", "glossSimp": "李荣语，谓上等之士防患于未动。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "上士防患", "formSimp": "上士防患", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 39, "id": "g023", "noteId": "", "sentenceId": "", "headword": "中士除患", "headwordSimp": "中士除患", "pinyin": "", "gloss": "李榮語，謂中等之士除患於微脆。", "glossSimp": "李荣语，谓中等之士除患于微脆。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "中士除患", "formSimp": "中士除患", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": 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"headwordSimp": "履霜坚冰至", "pinyin": "", "gloss": "陸希聲引《易》語，喻由微至著。", "glossSimp": "陆希声引《易》语，喻由微至着。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "履霜堅冰至", "formSimp": "履霜坚冰至", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 43, "id": "g027", "noteId": "", "sentenceId": "", "headword": "神器", "headwordSimp": "神器", "pinyin": "", "gloss": "陸希聲語，喻國。", "glossSimp": "陆希声语，喻国。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "神器", "formSimp": "神器", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 44, "id": "g028", "noteId": "", "sentenceId": "", "headword": "大寶", "headwordSimp": "大宝", "pinyin": "", "gloss": "陸希聲語，喻位。", "glossSimp": "陆希声语，喻位。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大寶", "formSimp": "大宝", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 45, "id": "g029", "noteId": "", "sentenceId": "", "headword": "知幾其神", "headwordSimp": "知几其神", "pinyin": "", "gloss": "憨山引孔子語，謂能察知幾微。", "glossSimp": "憨山引孔子语，谓能察知几微。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "知幾其神", "formSimp": "知几其神", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 46, "id": "g030", "noteId": "", "sentenceId": "", "headword": "早復", "headwordSimp": "早复", "pinyin": "", "gloss": "憨山語，謂及早回復善性。", "glossSimp": "憨山语，谓及早回复善性。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "早復", "formSimp": "早复", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 47, "id": "g031", "noteId": "", "sentenceId": "", "headword": "恃", "headwordSimp": "恃", "pinyin": "", "gloss": "魏源訓「待」，謂待其自然而不敢有為。", "glossSimp": "魏源训「待」，谓待其自然而不敢有为。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "恃", "formSimp": "恃", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 48, "id": "g032", "noteId": "", "sentenceId": "", "headword": "無為自化", "headwordSimp": "无为自化", "pinyin": "", "gloss": "魏源語，謂無為而民自化。", "glossSimp": "魏源语，谓无为而民自化。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "無為自化", "formSimp": "无为自化", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 49, "id": "g033", "noteId": "", "sentenceId": "", "headword": "清靜自正", "headwordSimp": "清静自正", "pinyin": "", "gloss": "魏源語，謂清靜而民自正。", "glossSimp": "魏源语，谓清静而民自正。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "清靜自正", "formSimp": "清静自正", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 50, "id": "g034", "noteId": "", "sentenceId": "", "headword": "迎隨", "headwordSimp": "迎随", "pinyin": "", "gloss": "王夫之語，謂迎其未來、隨其已往。", "glossSimp": "王夫之语，谓迎其未来、随其已往。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "迎隨", "formSimp": "迎随", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 51, "id": "g035", "noteId": "", "sentenceId": "", "headword": "早服", "headwordSimp": "早服", "pinyin": "", "gloss": "王夫之語，謂及早順服於道。", "glossSimp": "王夫之语，谓及早顺服于道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "早服", "formSimp": "早服", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 52, "id": "g036", "noteId": "", "sentenceId": "", "headword": "玄德纂疏", "headwordSimp": "玄德纂疏", "pinyin": "", "gloss": "唐道教類書，存成玄英、唐玄宗、李榮等佚文。", "glossSimp": "唐道教类书，存成玄英、唐玄宗、李荣等佚文。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "玄德纂疏", "formSimp": "玄德纂疏", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 53, "id": "g037", "noteId": "", "sentenceId": "", "headword": "指歸", "headwordSimp": "指归", "pinyin": "", "gloss": "嚴遵《道德真經指歸》。", "glossSimp": "严遵《道德真经指归》。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "指歸", "formSimp": "指归", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 54, "id": "g038", "noteId": "", "sentenceId": "", "headword": "輯文", "headwordSimp": "辑文", "pinyin": "", "gloss": "輯錄佚文。", "glossSimp": "辑录佚文。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "輯文", "formSimp": "辑文", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第六十四章九句的十二家對照，為德經第二十七章。河上公此章據四部叢刊本《老子道德經》卷下，參校《玄德纂疏》卷十七所引；成玄英、唐玄宗御注御疏、李榮據《玄德纂疏》卷十七所引；王弼、陸希聲、呂惠卿、蘇轍、吳澄據《道藏》本卷四；憨山、魏源、王夫之據公開轉錄本。嚴遵《指歸》卷十七無輯文，俞樾《諸子平議》此章未列。河上公題「守微第六十四」，《玄德纂疏》、呂惠卿、蘇軾題「其安易持章第六十四」；吳澄合第六十三、六十四章為其第五十四章且移易句序，魏源合兩章為其第五十五章，王夫之標「六十四章」。其安易持、未兆易謀、脆微易散，諸家或訓安靜易守、或訓安不忘危、或訓靈府寂泊、或訓上士防患；合抱、九層、千里三喻，有從小成大、積習而成、一念染心、不早良圖之別；為者敗之、執者失之，有有為廢自然、形名執之、營為分外、神器不可取為之異；民之幾成而敗，諸家皆歸於不慎終、不謹始；欲不欲、學不學、輔萬物自然，則有遣利忘名、學即不學、復性歸本、恃自然而不敢為之說。", "concepts": [ { "id": "an-chi-wei-zhao-fang-huan", "name": "其安易持，防患於未然", "nameTrad": "其安易持，防患於未然", "question": "「安」「未兆」「脆」「微」何以易持易謀？諸家如何在事變之始安置工夫？", "questionTrad": "「安」「未兆」「脆」「微」何以易持易謀？諸家如何在事變之始安置工夫？", "intro": "此組聚於全章前六句，諸家皆以「安」「未兆」「脆」「微」為事物未變之時，防患當在其始。河上公以安靜易守持、未有形兆易謀正、脆弱易破、微小易散，歸於塞端、閉門的治身治國之術。王弼以安不忘危、持之不忘亡、謀之無功之勢釋易，又謂微脆未足興大功，四者皆說慎終。成玄英以靈府寂泊、攝心歸靜、結業微淺分疏，帶有重玄與佛教色彩。唐玄宗御注以正性安靜、未形兆時謀度絕之、脆則易破、微則易散為說，御疏申以欲心未動、欲心已動、情欲傷性皆生於漸。李榮以上士防患、中士除患分等，謂制之於未動、制之於微脆。陸希聲以尚安易持、已危難定、未兆易謀、已形難圖反覆申說，末引《易》「履霜堅冰至」。呂惠卿謂危而持之則難、已動而謀之則難，不可使脆者至堅、微者至著。蘇轍以未有持謀為上、將然泮散為次。吳澄逕以「此言圖之於其易」點明。憨山以一念不生、喜怒未形為安與未兆，以第一念、第二念分釋未有未亂。魏源引吳澄，謂其安易持六者言圖之於其易。王夫之謂未有未亂而逆治，其事近迎，迎隨皆非道。諸家取徑不同，而「治之於始」之旨則一。", "introTrad": "此組聚於全章前六句，諸家皆以「安」「未兆」「脆」「微」為事物未變之時，防患當在其始。河上公以安靜易守持、未有形兆易謀正、脆弱易破、微小易散，歸於塞端、閉門的治身治國之術。王弼以安不忘危、持之不忘亡、謀之無功之勢釋易，又謂微脆未足興大功，四者皆說慎終。成玄英以靈府寂泊、攝心歸靜、結業微淺分疏，帶有重玄與佛教色彩。唐玄宗御注以正性安靜、未形兆時謀度絕之、脆則易破、微則易散為說，御疏申以欲心未動、欲心已動、情欲傷性皆生於漸。李榮以上士防患、中士除患分等，謂制之於未動、制之於微脆。陸希聲以尚安易持、已危難定、未兆易謀、已形難圖反覆申說，末引《易》「履霜堅冰至」。呂惠卿謂危而持之則難、已動而謀之則難，不可使脆者至堅、微者至著。蘇轍以未有持謀為上、將然泮散為次。吳澄逕以「此言圖之於其易」點明。憨山以一念不生、喜怒未形為安與未兆，以第一念、第二念分釋未有未亂。魏源引吳澄，謂其安易持六者言圖之於其易。王夫之謂未有未亂而逆治，其事近迎，迎隨皆非道。諸家取徑不同，而「治之於始」之旨則一。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "安靜易守持，未有形兆易謀正；當塞端、閉門，治身治國皆然。", "thesisTrad": "安靜易守持，未有形兆易謀正；當塞端、閉門，治身治國皆然。", "noteIds": [ "c001", "c002", "c003", "c004", "c005", "c006" ], "workTypeSimp": "注", "thesisSimp": "安静易守持，未有形兆易谋正；当塞端、闭门，治身治国皆然。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "安不忘危，持之不忘亡，謀之無功之勢；微脆未足興大功，四者皆說慎終。", "thesisTrad": "安不忘危，持之不忘亡，謀之無功之勢；微脆未足興大功，四者皆說慎終。", "noteIds": [ "c020", "c021", "c022" ], "workTypeSimp": "注", "thesisSimp": "安不忘危，持之不忘亡，谋之无功之势；微脆未足兴大功，四者皆说慎终。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "靈府寂泊易修守，攝心歸靜易謀慮；果瓜虛脆喻結業微淺，修學當在未有緣染。", "thesisTrad": "靈府寂泊易修守，攝心歸靜易謀慮；果瓜虛脆喻結業微淺，修學當在未有緣染。", "noteIds": [ "c028", "c029", "c030", "c031", "c032" ], "workTypeSimp": "疏", "thesisSimp": "灵府寂泊易修守，摄心归静易谋虑；果瓜虚脆喻结业微浅，修学当在未有缘染。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "正性安靜易持，未形兆時謀度絕之；脆則易破，微則易散；營為未有，除理未成。", "thesisTrad": "正性安靜易持，未形兆時謀度絕之；脆則易破，微則易散；營為未有，除理未成。", "noteIds": [ "c040", "c041", "c042", "c049", "c050", "c051", "c052" ], "workTypeSimp": "御注", "thesisSimp": "正性安静易持，未形兆时谋度绝之；脆则易破，微则易散；营为未有，除理未成。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "上士防患於未動，中士除患於微脆；制之於未動、制之於微脆。", "thesisTrad": "上士防患於未動，中士除患於微脆；制之於未動、制之於微脆。", "noteIds": [ "c061", "c062", "c063" ], "workTypeSimp": "注", "thesisSimp": "上士防患于未动，中士除患于微脆；制之于未动、制之于微脆。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "尚安易持、已危難定；未兆易謀、已形難圖；尚脆易破、既成難挫；尚微易散、既彰難逭。", "thesisTrad": "尚安易持、已危難定；未兆易謀、已形難圖；尚脆易破、既成難挫；尚微易散、既彰難逭。", "noteIds": [ "c069" ], "workTypeSimp": "传", "thesisSimp": "尚安易持、已危难定；未兆易谋、已形难图；尚脆易破、既成难挫；尚微易散、既彰难逭。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "危而持之則難，已動而謀之則難；不可使脆者至堅、微者至著；通諸心則天下國家無難。", "thesisTrad": "危而持之則難，已動而謀之則難；不可使脆者至堅、微者至著；通諸心則天下國家無難。", "noteIds": [ "c071" ], "workTypeSimp": "传", "thesisSimp": "危而持之则难，已动而谋之则难；不可使脆者至坚、微者至着；通诸心则天下国家无难。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "方其未有，持而謀之足矣；及其將然，非泮而散之不去；為之未有為上，治之未亂為次。", "thesisTrad": "方其未有，持而謀之足矣；及其將然，非泮而散之不去；為之未有為上，治之未亂為次。", "noteIds": [ "c072" ], "workTypeSimp": "解", "thesisSimp": "方其未有，持而谋之足矣；及其将然，非泮而散之不去；为之未有为上，治之未乱为次。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "此言圖之於其易；天下之事始易而終難，圖之於易細之始則終不至於難。", "thesisTrad": "此言圖之於其易；天下之事始易而終難，圖之於易細之始則終不至於難。", "noteIds": [ "c076" ], "workTypeSimp": "注", "thesisSimp": "此言图之于其易；天下之事始易而终难，图之于易细之始则终不至于难。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "一念不生、喜怒未形為安與未兆；第一念為之於未有，第二念治之於未亂。", "thesisTrad": "一念不生、喜怒未形為安與未兆；第一念為之於未有，第二念治之於未亂。", "noteIds": [ "c081" ], "workTypeSimp": "解", "thesisSimp": "一念不生、喜怒未形为安与未兆；第一念为之于未有，第二念治之于未乱。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "為之未有、治之未亂而後繼以無為無執；吳澄謂其安易持六者言圖之於其易。", "thesisTrad": "為之未有、治之未亂而後繼以無為無執；吳澄謂其安易持六者言圖之於其易。", "noteIds": [ "c086", "c087" ], "workTypeSimp": "本义", "thesisSimp": "为之未有、治之未乱而后继以无为无执；吴澄谓其安易持六者言图之于其易。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "未有未亂而逆治，其事近迎；迎隨皆非道，因道者致一。", "thesisTrad": "未有未亂而逆治，其事近迎；迎隨皆非道，因道者致一。", "noteIds": [ "c095" ], "workTypeSimp": "衍", "thesisSimp": "未有未乱而逆治，其事近迎；迎随皆非道，因道者致一。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以安靜易守持、未兆易謀正立說。", "textTrad": "河上公以安靜易守持、未兆易謀正立說。", "relationSimp": "立论", "textSimp": "河上公以安静易守持、未兆易谋正立说。" }, { "noteId": "c020", "relation": "注", "relationTrad": "注", "text": "王弼以安不忘危、持之不忘亡申之。", "textTrad": "王弼以安不忘危、持之不忘亡申之。", "relationSimp": "注", "textSimp": "王弼以安不忘危、持之不忘亡申之。" }, { "noteId": "c028", "relation": "疏", "relationTrad": "疏", "text": "成玄英以靈府寂泊、攝心歸靜分疏。", "textTrad": "成玄英以靈府寂泊、攝心歸靜分疏。", "relationSimp": "疏", "textSimp": "成玄英以灵府寂泊、摄心归静分疏。" }, { "noteId": "c040", "relation": "御注", "relationTrad": "御注", "text": "御注以正性安靜、未形兆時謀度絕之。", "textTrad": "御注以正性安靜、未形兆時謀度絕之。", "relationSimp": "御注", "textSimp": "御注以正性安静、未形兆时谋度绝之。" }, { "noteId": "c049", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以欲心未動、欲心已動轉深。", "textTrad": "御疏以欲心未動、欲心已動轉深。", "relationSimp": "御疏", "textSimp": "御疏以欲心未动、欲心已动转深。" }, { "noteId": "c061", "relation": "注", "relationTrad": "注", "text": "李榮以上士防患、中士除患分等。", "textTrad": "李榮以上士防患、中士除患分等。", "relationSimp": "注", "textSimp": "李荣以上士防患、中士除患分等。" }, { "noteId": "c069", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以尚安易持、已危難定反覆申說。", "textTrad": "陸希聲以尚安易持、已危難定反覆申說。", "relationSimp": "传", "textSimp": "陆希声以尚安易持、已危难定反复申说。" }, { "noteId": "c071", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以危持則難、已動謀難轉進。", "textTrad": "呂惠卿以危持則難、已動謀難轉進。", "relationSimp": "传", "textSimp": "吕惠卿以危持则难、已动谋难转进。" }, { "noteId": "c072", "relation": "解", "relationTrad": "解", "text": "蘇轍以未有持謀為上、將然泮散為次。", "textTrad": "蘇轍以未有持謀為上、將然泮散為次。", "relationSimp": "解", "textSimp": "苏辙以未有持谋为上、将然泮散为次。" }, { "noteId": "c076", "relation": "注", "relationTrad": "注", "text": "吳澄以「此言圖之於其易」點明。", "textTrad": "吳澄以「此言圖之於其易」點明。", "relationSimp": "注", "textSimp": "吴澄以「此言图之于其易」点明。" }, { "noteId": "c081", "relation": "解", "relationTrad": "解", "text": "憨山以一念不生、第一念第二念分釋。", "textTrad": "憨山以一念不生、第一念第二念分釋。", "relationSimp": "解", "textSimp": "憨山以一念不生、第一念第二念分释。" }, { "noteId": "c087", "relation": "本義", "relationTrad": "本義", "text": "魏源引吳澄謂六者言圖之於其易。", "textTrad": "魏源引吳澄謂六者言圖之於其易。", "relationSimp": "本义", "textSimp": "魏源引吴澄谓六者言图之于其易。" }, { "noteId": "c095", "relation": "衍", "relationTrad": "衍", "text": "王夫之以迎隨皆非道、因道者致一作結。", "textTrad": "王夫之以迎隨皆非道、因道者致一作結。", "relationSimp": "衍", "textSimp": "王夫之以迎随皆非道、因道者致一作结。" } ], "nameSimp": "其安易持，防患于未然", "questionSimp": "「安」「未兆」「脆」「微」何以易持易谋？诸家如何在事变之始安置工夫？", "introSimp": "此组聚于全章前六句，诸家皆以「安」「未兆」「脆」「微」为事物未变之时，防患当在其始。河上公以安静易守持、未有形兆易谋正、脆弱易破、微小易散，归于塞端、闭门的治身治国之术。王弼以安不忘危、持之不忘亡、谋之无功之势释易，又谓微脆未足兴大功，四者皆说慎终。成玄英以灵府寂泊、摄心归静、结业微浅分疏，带有重玄与佛教色彩。唐玄宗御注以正性安静、未形兆时谋度绝之、脆则易破、微则易散为说，御疏申以欲心未动、欲心已动、情欲伤性皆生于渐。李荣以上士防患、中士除患分等，谓制之于未动、制之于微脆。陆希声以尚安易持、已危难定、未兆易谋、已形难图反复申说，末引《易》「履霜坚冰至」。吕惠卿谓危而持之则难、已动而谋之则难，不可使脆者至坚、微者至着。苏辙以未有持谋为上、将然泮散为次。吴澄迳以「此言图之于其易」点明。憨山以一念不生、喜怒未形为安与未兆，以第一念、第二念分释未有未乱。魏源引吴澄，谓其安易持六者言图之于其易。王夫之谓未有未乱而逆治，其事近迎，迎随皆非道。诸家取径不同，而「治之于始」之旨则一。" }, { "id": "he-bao-ji-wei", "name": "合抱之木，積微成著", "nameTrad": "合抱之木，積微成著", "question": "合抱之木、九層之臺、千里之行三喻，諸家如何說明積微成著？", "questionTrad": "合抱之木、九層之臺、千里之行三喻，諸家如何說明積微成著？", "intro": "此組聚於「合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下」三喻。河上公以從小成大、從卑至高、從近至遠釋之，語最簡質。王弼無注，惟於前句謂此三者皆說慎終，無而弗持則生有，微而不散則生大。成玄英以百圍大木生於毫微喻三途重釁元乎一念，九重之臺喻九夜之禍起於一念染心，百仞之高發自初步，帶有鮮明的佛教罪業觀。唐玄宗御注謂此三者喻其不早良圖、後乃成患；御疏以自性而生、積習而成、遂行不止分釋。李榮以自小成大、因下至高、從近及遠明積漸，謂制之以靜則毫末之罪不生。陸希聲以植木始於毫末足可搔而絕、及其合抱則不可伐，築臺、遠行亦然。呂惠卿以生於小、高起於下、遠起於近，歸於為之未有、治之未亂。蘇轍謂治亂禍福之來皆如彼三者，積小以成大。吳澄逕以「此言為之於其細」點明。憨山以毫末喻最初一念、累土足下喻最初一步。魏源引吳澄，並校記九成、九層、百仞諸異文。王夫之謂既合抱而仍有毫末，既九成而仍資累土，雖千里而不過足下。諸家皆借三喻明「積微成著」，惟成玄英、憨山轉入心念，唐玄宗、李榮、陸希聲則重政事。", "introTrad": "此組聚於「合抱之木，生於毫末；九層之臺，起於累土；千里之行，始於足下」三喻。河上公以從小成大、從卑至高、從近至遠釋之，語最簡質。王弼無注，惟於前句謂此三者皆說慎終，無而弗持則生有，微而不散則生大。成玄英以百圍大木生於毫微喻三途重釁元乎一念，九重之臺喻九夜之禍起於一念染心，百仞之高發自初步，帶有鮮明的佛教罪業觀。唐玄宗御注謂此三者喻其不早良圖、後乃成患；御疏以自性而生、積習而成、遂行不止分釋。李榮以自小成大、因下至高、從近及遠明積漸，謂制之以靜則毫末之罪不生。陸希聲以植木始於毫末足可搔而絕、及其合抱則不可伐，築臺、遠行亦然。呂惠卿以生於小、高起於下、遠起於近，歸於為之未有、治之未亂。蘇轍謂治亂禍福之來皆如彼三者，積小以成大。吳澄逕以「此言為之於其細」點明。憨山以毫末喻最初一念、累土足下喻最初一步。魏源引吳澄，並校記九成、九層、百仞諸異文。王夫之謂既合抱而仍有毫末，既九成而仍資累土，雖千里而不過足下。諸家皆借三喻明「積微成著」，惟成玄英、憨山轉入心念，唐玄宗、李榮、陸希聲則重政事。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "從小成大、從卑至高、從近至遠。", "thesisTrad": "從小成大、從卑至高、從近至遠。", "noteIds": [ "c007" ], "workTypeSimp": "注", "thesisSimp": "从小成大、从卑至高、从近至远。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "此三者皆說慎終；無而弗持則生有，微而不散則生大。", "thesisTrad": "此三者皆說慎終；無而弗持則生有，微而不散則生大。", "noteIds": [ "c021" ], "workTypeSimp": "注", "thesisSimp": "此三者皆说慎终；无而弗持则生有，微而不散则生大。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "百圍大木生於毫微，喻三途重釁元乎一念；九重之臺喻九夜之禍起於一念染心；百仞之高發自初步。", "thesisTrad": "百圍大木生於毫微，喻三途重釁元乎一念；九重之臺喻九夜之禍起於一念染心；百仞之高發自初步。", "noteIds": [ "c033" ], "workTypeSimp": "疏", "thesisSimp": "百围大木生于毫微，喻三途重衅元乎一念；九重之台喻九夜之祸起于一念染心；百仞之高发自初步。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "此三者喻其不早良圖、後乃成患；自性而生、積習而成、遂行不止。", "thesisTrad": "此三者喻其不早良圖、後乃成患；自性而生、積習而成、遂行不止。", "noteIds": [ "c043", "c053" ], "workTypeSimp": "御注", "thesisSimp": "此三者喻其不早良图、后乃成患；自性而生、积习而成、遂行不止。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "自小成大、因下至高、從近及遠；制之以靜則毫末之罪不生。", "thesisTrad": "自小成大、因下至高、從近及遠；制之以靜則毫末之罪不生。", "noteIds": [ "c064" ], "workTypeSimp": "注", "thesisSimp": "自小成大、因下至高、从近及远；制之以静则毫末之罪不生。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "植木始於毫末，足可搔而絕；及其合抱，則不可伐；築臺、遠行亦然。", "thesisTrad": "植木始於毫末，足可搔而絕；及其合抱，則不可伐；築臺、遠行亦然。", "noteIds": [ "c069" ], "workTypeSimp": "传", "thesisSimp": "植木始于毫末，足可搔而绝；及其合抱，则不可伐；筑台、远行亦然。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "生於小、高起於下、遠起於近；為之未有、治之未亂，其本末常如此。", "thesisTrad": "生於小、高起於下、遠起於近；為之未有、治之未亂，其本末常如此。", "noteIds": [ "c071" ], "workTypeSimp": "传", "thesisSimp": "生于小、高起于下、远起于近；为之未有、治之未乱，其本末常如此。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "治亂禍福之來皆如彼三者，積小以成大。", "thesisTrad": "治亂禍福之來皆如彼三者，積小以成大。", "noteIds": [ "c073" ], "workTypeSimp": "解", "thesisSimp": "治乱祸福之来皆如彼三者，积小以成大。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "此言為之於其細。", "thesisTrad": "此言為之於其細。", "noteIds": [ "c077" ], "workTypeSimp": "注", "thesisSimp": "此言为之于其细。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "毫末喻最初一念，累土足下喻最初一步；上言用心於內，下言作事於外。", "thesisTrad": "毫末喻最初一念，累土足下喻最初一步；上言用心於內，下言作事於外。", "noteIds": [ "c082" ], "workTypeSimp": "解", "thesisSimp": "毫末喻最初一念，累土足下喻最初一步；上言用心于内，下言作事于外。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "吳澄謂合抱之木三者言為之於其細；校記出九成、九層、百仞諸異文。", "thesisTrad": "吳澄謂合抱之木三者言為之於其細；校記出九成、九層、百仞諸異文。", "noteIds": [ "c087", "c090" ], "workTypeSimp": "本义", "thesisSimp": "吴澄谓合抱之木三者言为之于其细；校记出九成、九层、百仞诸异文。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "既合抱而仍有毫末，既九成而仍資累土，雖千里而不過足下。", "thesisTrad": "既合抱而仍有毫末，既九成而仍資累土，雖千里而不過足下。", "noteIds": [ "c095" ], "workTypeSimp": "衍", "thesisSimp": "既合抱而仍有毫末，既九成而仍资累土，虽千里而不过足下。" } }, "chain": [ { "noteId": "c007", "relation": "立論", "relationTrad": "立論", "text": "河上公以從小成大、從卑至高、從近至遠立說。", "textTrad": "河上公以從小成大、從卑至高、從近至遠立說。", "relationSimp": "立论", "textSimp": "河上公以从小成大、从卑至高、从近至远立说。" }, { "noteId": "c021", "relation": "注", "relationTrad": "注", "text": "王弼以三者皆說慎終、無而弗持則生有申之。", "textTrad": "王弼以三者皆說慎終、無而弗持則生有申之。", "relationSimp": "注", "textSimp": "王弼以三者皆说慎终、无而弗持则生有申之。" }, { "noteId": "c033", "relation": "疏", "relationTrad": "疏", "text": "成玄英以百圍大木、九重之臺、百仞之高喻一念。", "textTrad": "成玄英以百圍大木、九重之臺、百仞之高喻一念。", "relationSimp": "疏", "textSimp": "成玄英以百围大木、九重之台、百仞之高喻一念。" }, { "noteId": "c043", "relation": "御注", "relationTrad": "御注", "text": "御注以三者喻不早良圖、後乃成患。", "textTrad": "御注以三者喻不早良圖、後乃成患。", "relationSimp": "御注", "textSimp": "御注以三者喻不早良图、后乃成患。" }, { "noteId": "c053", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以自性而生、積習而成、遂行不止分釋。", "textTrad": "御疏以自性而生、積習而成、遂行不止分釋。", "relationSimp": "御疏", "textSimp": "御疏以自性而生、积习而成、遂行不止分释。" }, { "noteId": "c064", "relation": "注", "relationTrad": "注", "text": "李榮以自小成大、因下至高、從近及遠轉進。", "textTrad": "李榮以自小成大、因下至高、從近及遠轉進。", "relationSimp": "注", "textSimp": "李荣以自小成大、因下至高、从近及远转进。" }, { "noteId": "c069", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以植木、築臺、遠行反覆申說。", "textTrad": "陸希聲以植木、築臺、遠行反覆申說。", "relationSimp": "传", "textSimp": "陆希声以植木、筑台、远行反复申说。" }, { "noteId": "c071", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以生於小、高起於下、遠起於近。", "textTrad": "呂惠卿以生於小、高起於下、遠起於近。", "relationSimp": "传", "textSimp": "吕惠卿以生于小、高起于下、远起于近。" }, { "noteId": "c073", "relation": "解", "relationTrad": "解", "text": "蘇轍以治亂禍福皆積小以成大。", "textTrad": "蘇轍以治亂禍福皆積小以成大。", "relationSimp": "解", "textSimp": "苏辙以治乱祸福皆积小以成大。" }, { "noteId": "c077", "relation": "注", "relationTrad": "注", "text": "吳澄以「此言為之於其細」點明。", "textTrad": "吳澄以「此言為之於其細」點明。", "relationSimp": "注", "textSimp": "吴澄以「此言为之于其细」点明。" }, { "noteId": "c082", "relation": "解", "relationTrad": "解", "text": "憨山以毫末喻最初一念、累土足下喻最初一步。", "textTrad": "憨山以毫末喻最初一念、累土足下喻最初一步。", "relationSimp": "解", "textSimp": "憨山以毫末喻最初一念、累土足下喻最初一步。" }, { "noteId": "c087", "relation": "本義", "relationTrad": "本義", "text": "魏源引吳澄謂三者言為之於其細。", "textTrad": "魏源引吳澄謂三者言為之於其細。", "relationSimp": "本义", "textSimp": "魏源引吴澄谓三者言为之于其细。" }, { "noteId": "c095", "relation": "衍", "relationTrad": "衍", "text": "王夫之以既合抱仍有毫末、既九成仍資累土作結。", "textTrad": "王夫之以既合抱仍有毫末、既九成仍資累土作結。", "relationSimp": "衍", "textSimp": "王夫之以既合抱仍有毫末、既九成仍资累土作结。" } ], "nameSimp": "合抱之木，积微成着", "questionSimp": "合抱之木、九层之台、千里之行三喻，诸家如何说明积微成着？", "introSimp": "此组聚于「合抱之木，生于毫末；九层之台，起于累土；千里之行，始于足下」三喻。河上公以从小成大、从卑至高、从近至远释之，语最简质。王弼无注，惟于前句谓此三者皆说慎终，无而弗持则生有，微而不散则生大。成玄英以百围大木生于毫微喻三途重衅元乎一念，九重之台喻九夜之祸起于一念染心，百仞之高发自初步，带有鲜明的佛教罪业观。唐玄宗御注谓此三者喻其不早良图、后乃成患；御疏以自性而生、积习而成、遂行不止分释。李荣以自小成大、因下至高、从近及远明积渐，谓制之以静则毫末之罪不生。陆希声以植木始于毫末足可搔而绝、及其合抱则不可伐，筑台、远行亦然。吕惠卿以生于小、高起于下、远起于近，归于为之未有、治之未乱。苏辙谓治乱祸福之来皆如彼三者，积小以成大。吴澄迳以「此言为之于其细」点明。憨山以毫末喻最初一念、累土足下喻最初一步。魏源引吴澄，并校记九成、九层、百仞诸异文。王夫之谓既合抱而仍有毫末，既九成而仍资累土，虽千里而不过足下。诸家皆借三喻明「积微成着」，惟成玄英、憨山转入心念，唐玄宗、李荣、陆希声则重政事。" }, { "id": "wu-wei-wu-zhi-shen-zhong", "name": "無為無執，慎終如始", "nameTrad": "無為無執，慎終如始", "question": "為者何以敗、執者何以失？聖人如何無為無執、又如何慎終如始？", "questionTrad": "為者何以敗、執者何以失？聖人如何無為無執、又如何慎終如始？", "intro": "此組聚於「為者敗之，執者失之」至「慎終如始，則無敗事」。河上公以有為廢自然、執利遇患釋敗失，以聖人不為華文、有德教愚釋無敗無失，以貪位好名、奢泰盈滿釋幾成而敗，以終當如始釋慎終。王弼以慎終除微、慎微除亂、形名執之反生事原釋敗失，以不慎終釋幾成而敗。成玄英以至道虛玄、凡情顛倒釋敗失，以體道無為、虛妄不執釋無敗無失，以執心躁競、有始無卒釋幾成而敗，以六度終第四釋慎終。唐玄宗御注以營為分外必敗、執著塵境必失，御疏以不能為之未有、理之未亂而更營為執著釋之；又以常俗功業近成不能慎終，慎末如初則無敗。李榮以下士闇於成事、聖人玄鑒機前分釋，謂凡人為惡不能早除，惡事近成自然已破。陸希聲以神器不可取而為、大寶不可執而有釋敗失，以不慎其始釋幾成而敗，以慎始之心使慎終如始。呂惠卿以已有而為之則欲成反敗、已亂而治之則欲固反失，民常在既有之後故幾成而敗。蘇轍以聖人持無為、守無執使福自生、禍自亡，世人與禍爭勝、與福爭贅故禍不救、福不成。吳澄以有心為事、有心執物釋敗失，又承「終無難」「終不為大」二終字言慎終如始。憨山以常人不知著力於未然之前、卻在既發之後用心釋敗失，以常民從事上做釋幾成而敗。魏源謂為之未有、治之未亂之後繼以無為無執，非曲謹周密、小察機警。王夫之謂戒其隨始若迎之、戒其迎始若隨之，因物者不常、因道者致一。諸家皆以「無為無執」為無敗無失之本，以「慎終如始」為幾成不敗之要。", "introTrad": "此組聚於「為者敗之，執者失之」至「慎終如始，則無敗事」。河上公以有為廢自然、執利遇患釋敗失，以聖人不為華文、有德教愚釋無敗無失，以貪位好名、奢泰盈滿釋幾成而敗，以終當如始釋慎終。王弼以慎終除微、慎微除亂、形名執之反生事原釋敗失，以不慎終釋幾成而敗。成玄英以至道虛玄、凡情顛倒釋敗失，以體道無為、虛妄不執釋無敗無失，以執心躁競、有始無卒釋幾成而敗，以六度終第四釋慎終。唐玄宗御注以營為分外必敗、執著塵境必失，御疏以不能為之未有、理之未亂而更營為執著釋之；又以常俗功業近成不能慎終，慎末如初則無敗。李榮以下士闇於成事、聖人玄鑒機前分釋，謂凡人為惡不能早除，惡事近成自然已破。陸希聲以神器不可取而為、大寶不可執而有釋敗失，以不慎其始釋幾成而敗，以慎始之心使慎終如始。呂惠卿以已有而為之則欲成反敗、已亂而治之則欲固反失，民常在既有之後故幾成而敗。蘇轍以聖人持無為、守無執使福自生、禍自亡，世人與禍爭勝、與福爭贅故禍不救、福不成。吳澄以有心為事、有心執物釋敗失，又承「終無難」「終不為大」二終字言慎終如始。憨山以常人不知著力於未然之前、卻在既發之後用心釋敗失，以常民從事上做釋幾成而敗。魏源謂為之未有、治之未亂之後繼以無為無執，非曲謹周密、小察機警。王夫之謂戒其隨始若迎之、戒其迎始若隨之，因物者不常、因道者致一。諸家皆以「無為無執」為無敗無失之本，以「慎終如始」為幾成不敗之要。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "有為廢自然，執利遇患；聖人不為華文、有德教愚故無敗無失；民貪位好名、奢泰盈滿而敗；終當如始。", "thesisTrad": "有為廢自然，執利遇患；聖人不為華文、有德教愚故無敗無失；民貪位好名、奢泰盈滿而敗；終當如始。", "noteIds": [ "c008", "c009", "c010", "c011", "c012", "c013" ], "workTypeSimp": "注", "thesisSimp": "有为废自然，执利遇患；圣人不为华文、有德教愚故无败无失；民贪位好名、奢泰盈满而败；终当如始。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "慎終除微、慎微除亂，形名執之反生事原；不慎終故幾成而敗。", "thesisTrad": "慎終除微、慎微除亂，形名執之反生事原；不慎終故幾成而敗。", "noteIds": [ "c023", "c024" ], "workTypeSimp": "注", "thesisSimp": "慎终除微、慎微除乱，形名执之反生事原；不慎终故几成而败。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "至道虛玄，凡情顛倒；聖人體道無為故無隳敗；執心躁競、有始無卒故敗；六度終第四。", "thesisTrad": "至道虛玄，凡情顛倒；聖人體道無為故無隳敗；執心躁競、有始無卒故敗；六度終第四。", "noteIds": [ "c034", "c035", "c036", "c037" ], "workTypeSimp": "疏", "thesisSimp": "至道虚玄，凡情颠倒；圣人体道无为故无隳败；执心躁竞、有始无卒故败；六度终第四。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "營為分外必敗，執著塵境必失；聖人無為安靜、虛忘無執；常俗功業近成不能慎終；慎末如初則無敗。", "thesisTrad": "營為分外必敗，執著塵境必失；聖人無為安靜、虛忘無執；常俗功業近成不能慎終；慎末如初則無敗。", "noteIds": [ "c044", "c045", "c046", "c054", "c055", "c056", "c057" ], "workTypeSimp": "御注", "thesisSimp": "营为分外必败，执着尘境必失；圣人无为安静、虚忘无执；常俗功业近成不能慎终；慎末如初则无败。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "下士闇於成事；聖人玄鑒機前；凡人為惡不能早除，惡事近成自然已破。", "thesisTrad": "下士闇於成事；聖人玄鑒機前；凡人為惡不能早除，惡事近成自然已破。", "noteIds": [ "c064", "c065", "c066" ], "workTypeSimp": "注", "thesisSimp": "下士暗于成事；圣人玄鉴机前；凡人为恶不能早除，恶事近成自然已破。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "神器不可取而為，取而為之者必敗；大寶不可執而有，執而有之者必失；不慎其始故幾成而敗；慎始則慎終如始。", "thesisTrad": "神器不可取而為，取而為之者必敗；大寶不可執而有，執而有之者必失；不慎其始故幾成而敗；慎始則慎終如始。", "noteIds": [ "c070" ], "workTypeSimp": "传", "thesisSimp": "神器不可取而为，取而为之者必败；大宝不可执而有，执而有之者必失；不慎其始故几成而败；慎始则慎终如始。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "已有而為之則欲成反敗，已亂而治之則欲固反失；聖人為之未有故無為無敗；民常在既有之後故幾成而敗。", "thesisTrad": "已有而為之則欲成反敗，已亂而治之則欲固反失；聖人為之未有故無為無敗；民常在既有之後故幾成而敗。", "noteIds": [ "c071" ], "workTypeSimp": "传", "thesisSimp": "已有而为之则欲成反败，已乱而治之则欲固反失；圣人为之未有故无为无败；民常在既有之后故几成而败。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人持無為、守無執，使福自生、禍自亡；世人與禍爭勝、與福爭贅，故禍不救、福不成；聖人知有為之害，不以人助天。", "thesisTrad": "聖人持無為、守無執，使福自生、禍自亡；世人與禍爭勝、與福爭贅，故禍不救、福不成；聖人知有為之害，不以人助天。", "noteIds": [ "c073", "c074" ], "workTypeSimp": "解", "thesisSimp": "圣人持无为、守无执，使福自生、祸自亡；世人与祸争胜、与福争赘，故祸不救、福不成；圣人知有为之害，不以人助天。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "有心為其事者欲遂其成而反敗，有心執其物者欲保其得而反失；無所為則無成敗，無所執則無得失；又承二終字言慎終如始。", "thesisTrad": "有心為其事者欲遂其成而反敗，有心執其物者欲保其得而反失；無所為則無成敗，無所執則無得失；又承二終字言慎終如始。", "noteIds": [ "c078", "c079" ], "workTypeSimp": "注", "thesisSimp": "有心为其事者欲遂其成而反败，有心执其物者欲保其得而反失；无所为则无成败，无所执则无得失；又承二终字言慎终如始。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "常人不知著力於未然之前，卻在既發之後用心，為之則反敗，執之則反失；聖人見在幾先故無敗無失；常民從事上做，幾成而敗。", "thesisTrad": "常人不知著力於未然之前，卻在既發之後用心，為之則反敗，執之則反失；聖人見在幾先故無敗無失；常民從事上做，幾成而敗。", "noteIds": [ "c083", "c084" ], "workTypeSimp": "解", "thesisSimp": "常人不知着力于未然之前，却在既发之后用心，为之则反败，执之则反失；圣人见在几先故无败无失；常民从事上做，几成而败。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "為之未有、治之未亂之後繼以無為無執，非曲謹周密、小察機警；校記出民今從事、幾成而失之。", "thesisTrad": "為之未有、治之未亂之後繼以無為無執，非曲謹周密、小察機警；校記出民今從事、幾成而失之。", "noteIds": [ "c086", "c088", "c092" ], "workTypeSimp": "本义", "thesisSimp": "为之未有、治之未乱之后继以无为无执，非曲谨周密、小察机警；校记出民今从事、几成而失之。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "為者敗之，執者失之；戒其隨始若迎之，戒其迎始若隨之；因物者不常，因道者致一。", "thesisTrad": "為者敗之，執者失之；戒其隨始若迎之，戒其迎始若隨之；因物者不常，因道者致一。", "noteIds": [ "c095" ], "workTypeSimp": "衍", "thesisSimp": "为者败之，执者失之；戒其随始若迎之，戒其迎始若随之；因物者不常，因道者致一。" } }, "chain": [ { "noteId": "c008", "relation": "立論", "relationTrad": "立論", "text": "河上公以有為廢自然、執利遇患立說。", "textTrad": "河上公以有為廢自然、執利遇患立說。", "relationSimp": "立论", "textSimp": "河上公以有为废自然、执利遇患立说。" }, { "noteId": "c023", "relation": "注", "relationTrad": "注", "text": "王弼以慎終除微、形名執之反生事原申之。", "textTrad": "王弼以慎終除微、形名執之反生事原申之。", "relationSimp": "注", "textSimp": "王弼以慎终除微、形名执之反生事原申之。" }, { "noteId": "c034", "relation": "疏", "relationTrad": "疏", "text": "成玄英以至道虛玄、凡情顛倒分疏。", "textTrad": "成玄英以至道虛玄、凡情顛倒分疏。", "relationSimp": "疏", "textSimp": "成玄英以至道虚玄、凡情颠倒分疏。" }, { "noteId": "c044", "relation": "御注", "relationTrad": "御注", "text": "御注以營為分外必敗、執著塵境必失。", "textTrad": "御注以營為分外必敗、執著塵境必失。", "relationSimp": "御注", "textSimp": "御注以营为分外必败、执着尘境必失。" }, { "noteId": "c054", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以不能為之未有、理之未亂轉深。", "textTrad": "御疏以不能為之未有、理之未亂轉深。", "relationSimp": "御疏", "textSimp": "御疏以不能为之未有、理之未乱转深。" }, { "noteId": "c064", "relation": "注", "relationTrad": "注", "text": "李榮以下士闇於成事、聖人玄鑒機前分等。", "textTrad": "李榮以下士闇於成事、聖人玄鑒機前分等。", "relationSimp": "注", "textSimp": "李荣以下士暗于成事、圣人玄鉴机前分等。" }, { "noteId": "c070", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以神器不可取為、大寶不可執有申說。", "textTrad": "陸希聲以神器不可取為、大寶不可執有申說。", "relationSimp": "传", "textSimp": "陆希声以神器不可取为、大宝不可执有申说。" }, { "noteId": "c071", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以已有而為則欲成反敗、已亂而治則欲固反失。", "textTrad": "呂惠卿以已有而為則欲成反敗、已亂而治則欲固反失。", "relationSimp": "传", "textSimp": "吕惠卿以已有而为则欲成反败、已乱而治则欲固反失。" }, { "noteId": "c073", "relation": "解", "relationTrad": "解", "text": "蘇轍以聖人持無為守無執、世人與禍爭勝轉進。", "textTrad": "蘇轍以聖人持無為守無執、世人與禍爭勝轉進。", "relationSimp": "解", "textSimp": "苏辙以圣人持无为守无执、世人与祸争胜转进。" }, { "noteId": "c078", "relation": "注", "relationTrad": "注", "text": "吳澄以有心為事、有心執物釋敗失。", "textTrad": "吳澄以有心為事、有心執物釋敗失。", "relationSimp": "注", "textSimp": "吴澄以有心为事、有心执物释败失。" }, { "noteId": "c083", "relation": "解", "relationTrad": "解", "text": "憨山以常人著力既發之後、聖人見在幾先分釋。", "textTrad": "憨山以常人著力既發之後、聖人見在幾先分釋。", "relationSimp": "解", "textSimp": "憨山以常人着力既发之后、圣人见在几先分释。" }, { "noteId": "c086", "relation": "本義", "relationTrad": "本義", "text": "魏源謂為之未有、治之未亂之後繼以無為無執。", "textTrad": "魏源謂為之未有、治之未亂之後繼以無為無執。", "relationSimp": "本义", "textSimp": "魏源谓为之未有、治之未乱之后继以无为无执。" }, { "noteId": "c088", "relation": "本義", "relationTrad": "本義", "text": "魏源引吳澄承終無難、終不為大二終字言慎終。", "textTrad": "魏源引吳澄承終無難、終不為大二終字言慎終。", "relationSimp": "本义", "textSimp": "魏源引吴澄承终无难、终不为大二终字言慎终。" }, { "noteId": "c095", "relation": "衍", "relationTrad": "衍", "text": "王夫之以因物者不常、因道者致一作結。", "textTrad": "王夫之以因物者不常、因道者致一作結。", "relationSimp": "衍", "textSimp": "王夫之以因物者不常、因道者致一作结。" } ], "nameSimp": "无为无执，慎终如始", "questionSimp": "为者何以败、执者何以失？圣人如何无为无执、又如何慎终如始？", "introSimp": "此组聚于「为者败之，执者失之」至「慎终如始，则无败事」。河上公以有为废自然、执利遇患释败失，以圣人不为华文、有德教愚释无败无失，以贪位好名、奢泰盈满释几成而败，以终当如始释慎终。王弼以慎终除微、慎微除乱、形名执之反生事原释败失，以不慎终释几成而败。成玄英以至道虚玄、凡情颠倒释败失，以体道无为、虚妄不执释无败无失，以执心躁竞、有始无卒释几成而败，以六度终第四释慎终。唐玄宗御注以营为分外必败、执着尘境必失，御疏以不能为之未有、理之未乱而更营为执着释之；又以常俗功业近成不能慎终，慎末如初则无败。李荣以下士暗于成事、圣人玄鉴机前分释，谓凡人为恶不能早除，恶事近成自然已破。陆希声以神器不可取而为、大宝不可执而有释败失，以不慎其始释几成而败，以慎始之心使慎终如始。吕惠卿以已有而为之则欲成反败、已乱而治之则欲固反失，民常在既有之后故几成而败。苏辙以圣人持无为、守无执使福自生、祸自亡，世人与祸争胜、与福争赘故祸不救、福不成。吴澄以有心为事、有心执物释败失，又承「终无难」「终不为大」二终字言慎终如始。憨山以常人不知着力于未然之前、却在既发之后用心释败失，以常民从事上做释几成而败。魏源谓为之未有、治之未乱之后继以无为无执，非曲谨周密、小察机警。王夫之谓戒其随始若迎之、戒其迎始若随之，因物者不常、因道者致一。诸家皆以「无为无执」为无败无失之本，以「慎终如始」为几成不败之要。" }, { "id": "yu-bu-yu-xue-bu-xue", "name": "欲不欲，學不學，輔萬物之自然", "nameTrad": "欲不欲，學不學，輔萬物之自然", "question": "聖人為何欲不欲、學不學？「輔萬物之自然」與「不敢為」如何統一？", "questionTrad": "聖人為何欲不欲、學不學？「輔萬物之自然」與「不敢為」如何統一？", "intro": "此組聚於末段「欲不欲，不貴難得之貨；學不學，復眾人之所過，以輔萬物之自然，而不敢為」。河上公以欲人所不欲、學人所不能學釋之，謂聖人不眩晃為服、不賤石而貴玉，復眾人之過使反本，輔萬物自然而不造為。王弼以好欲雖微、爭尚為之興，難得之貨雖細、貪盜為之起，又以不學而能者自然、喻於不學者過。成玄英以諸境空幻、不見可欲，學即不學、不學即學，輔導群生復自然之性。唐玄宗御注以不營分外、不求過分之學，御疏以聖行斥凡，謂將以歸復眾人所過分之學、輔自然之性。李榮以凡情逐欲賤道貴財、聖人遣利絕學忘名，順自然之本性、輔萬物以保真。陸希聲以聖人欲其所不欲、學其所不學，將以輔萬物之自然，故不敢為、不敢執。呂惠卿以滑欲於俗而思求致明者、繕性於俗而俗學求復其初者，皆非知此。蘇轍以聖人非無欲、非無學，欲而不欲、學而不學，故不傷物、不害理。吳澄以不欲為欲、不學為學，萬物之理無為而自然，吾亦無為而與萬物同一自然，章首章末相終始。憨山以眾人欲功名利祿、學權謀智巧皆過，聖人離欲釋智以復眾人之過。魏源以味無味則欲不欲、事無事則學不學，恃者待也，待自然而不敢有為。王夫之一無所倚，迎幾早服，此以恃萬物之自然而不為。諸家皆以「不欲」「不學」為復性之方，以「輔自然」「不敢為」為全章歸宿。", "introTrad": "此組聚於末段「欲不欲，不貴難得之貨；學不學，復眾人之所過，以輔萬物之自然，而不敢為」。河上公以欲人所不欲、學人所不能學釋之，謂聖人不眩晃為服、不賤石而貴玉，復眾人之過使反本，輔萬物自然而不造為。王弼以好欲雖微、爭尚為之興，難得之貨雖細、貪盜為之起，又以不學而能者自然、喻於不學者過。成玄英以諸境空幻、不見可欲，學即不學、不學即學，輔導群生復自然之性。唐玄宗御注以不營分外、不求過分之學，御疏以聖行斥凡，謂將以歸復眾人所過分之學、輔自然之性。李榮以凡情逐欲賤道貴財、聖人遣利絕學忘名，順自然之本性、輔萬物以保真。陸希聲以聖人欲其所不欲、學其所不學，將以輔萬物之自然，故不敢為、不敢執。呂惠卿以滑欲於俗而思求致明者、繕性於俗而俗學求復其初者，皆非知此。蘇轍以聖人非無欲、非無學，欲而不欲、學而不學，故不傷物、不害理。吳澄以不欲為欲、不學為學，萬物之理無為而自然，吾亦無為而與萬物同一自然，章首章末相終始。憨山以眾人欲功名利祿、學權謀智巧皆過，聖人離欲釋智以復眾人之過。魏源以味無味則欲不欲、事無事則學不學，恃者待也，待自然而不敢有為。王夫之一無所倚，迎幾早服，此以恃萬物之自然而不為。諸家皆以「不欲」「不學」為復性之方，以「輔自然」「不敢為」為全章歸宿。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "欲人所不欲，學人所不能學；不貴難得之貨，復眾人之所過，輔萬物自然而不造為。", "thesisTrad": "欲人所不欲，學人所不能學；不貴難得之貨，復眾人之所過，輔萬物自然而不造為。", "noteIds": [ "c014", "c015", "c016", "c017", "c018", "c019" ], "workTypeSimp": "注", "thesisSimp": "欲人所不欲，学人所不能学；不贵难得之货，复众人之所过，辅万物自然而不造为。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "好欲雖微，爭尚為之興；難得之貨雖細，貪盜為之起；不學而能者自然，喻於不學者過。", "thesisTrad": "好欲雖微，爭尚為之興；難得之貨雖細，貪盜為之起；不學而能者自然，喻於不學者過。", "noteIds": [ "c025", "c026" ], "workTypeSimp": "注", "thesisSimp": "好欲虽微，争尚为之兴；难得之货虽细，贪盗为之起；不学而能者自然，喻于不学者过。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "諸境空幻，不見可欲；學即不學，不學即學；輔導群生復自然之性，故不敢為。", "thesisTrad": "諸境空幻，不見可欲；學即不學，不學即學；輔導群生復自然之性，故不敢為。", "noteIds": [ "c038", "c039" ], "workTypeSimp": "疏", "thesisSimp": "诸境空幻，不见可欲；学即不学，不学即学；辅导群生复自然之性，故不敢为。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "不營分外、不求過分之學；將以歸復眾人所過分之學，輔自然之性，故不敢為俗多欲。", "thesisTrad": "不營分外、不求過分之學；將以歸復眾人所過分之學，輔自然之性，故不敢為俗多欲。", "noteIds": [ "c047", "c048", "c058", "c059", "c060" ], "workTypeSimp": "御注", "thesisSimp": "不营分外、不求过分之学；将以归复众人所过分之学，辅自然之性，故不敢为俗多欲。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "凡情逐欲賤道貴財，聖人遣利絕學忘名；順自然之本性，輔萬物以保真，不敢有為。", "thesisTrad": "凡情逐欲賤道貴財，聖人遣利絕學忘名；順自然之本性，輔萬物以保真，不敢有為。", "noteIds": [ "c067", "c068" ], "workTypeSimp": "注", "thesisSimp": "凡情逐欲贱道贵财，圣人遣利绝学忘名；顺自然之本性，辅万物以保真，不敢有为。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "聖人欲其所不欲，故不貴難得之貨；學其所不學，故反眾人之所過；將以輔萬物之自然，故不敢為、不敢執。", "thesisTrad": "聖人欲其所不欲，故不貴難得之貨；學其所不學，故反眾人之所過；將以輔萬物之自然，故不敢為、不敢執。", "noteIds": [ "c070" ], "workTypeSimp": "传", "thesisSimp": "圣人欲其所不欲，故不贵难得之货；学其所不学，故反众人之所过；将以辅万物之自然，故不敢为、不敢执。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "滑欲於俗而思求致明者非知此；繕性於俗、俗學求復其初者非知此。", "thesisTrad": "滑欲於俗而思求致明者非知此；繕性於俗、俗學求復其初者非知此。", "noteIds": [ "c071" ], "workTypeSimp": "传", "thesisSimp": "滑欲于俗而思求致明者非知此；缮性于俗、俗学求复其初者非知此。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "聖人非無欲，欲而不欲故不傷物；非無學，學而不學故不害理；內外空明，可以輔萬物之自然。", "thesisTrad": "聖人非無欲，欲而不欲故不傷物；非無學，學而不學故不害理；內外空明，可以輔萬物之自然。", "noteIds": [ "c075" ], "workTypeSimp": "解", "thesisSimp": "圣人非无欲，欲而不欲故不伤物；非无学，学而不学故不害理；内外空明，可以辅万物之自然。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "以不欲為欲，以不學為學；萬物之理無為而自然，吾亦無為而與萬物同一自然；章首章末相終始。", "thesisTrad": "以不欲為欲，以不學為學；萬物之理無為而自然，吾亦無為而與萬物同一自然；章首章末相終始。", "noteIds": [ "c080" ], "workTypeSimp": "注", "thesisSimp": "以不欲为欲，以不学为学；万物之理无为而自然，吾亦无为而与万物同一自然；章首章末相终始。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "眾人欲功名利祿、學權謀智巧，皆過；聖人離欲釋智，以復眾人之過；以恃萬物之自然，故不敢為。", "thesisTrad": "眾人欲功名利祿、學權謀智巧，皆過；聖人離欲釋智，以復眾人之過；以恃萬物之自然，故不敢為。", "noteIds": [ "c085" ], "workTypeSimp": "解", "thesisSimp": "众人欲功名利禄、学权谋智巧，皆过；圣人离欲释智，以复众人之过；以恃万物之自然，故不敢为。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "味無味則欲不欲，事無事則學不學；恃，待也，待自然而不敢有為；校記出恃、輔異文。", "thesisTrad": "味無味則欲不欲，事無事則學不學；恃，待也，待自然而不敢有為；校記出恃、輔異文。", "noteIds": [ "c093", "c094" ], "workTypeSimp": "本义", "thesisSimp": "味无味则欲不欲，事无事则学不学；恃，待也，待自然而不敢有为；校记出恃、辅异文。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "一無所倚，迎幾早服，此以恃萬物之自然而不為。", "thesisTrad": "一無所倚，迎幾早服，此以恃萬物之自然而不為。", "noteIds": [ "c095" ], "workTypeSimp": "衍", "thesisSimp": "一无所倚，迎几早服，此以恃万物之自然而不为。" } }, "chain": [ { "noteId": "c014", "relation": "立論", "relationTrad": "立論", "text": "河上公以欲人所不欲、學人所不能學立說。", "textTrad": "河上公以欲人所不欲、學人所不能學立說。", "relationSimp": "立论", "textSimp": "河上公以欲人所不欲、学人所不能学立说。" }, { "noteId": "c025", "relation": "注", "relationTrad": "注", "text": "王弼以好欲雖微、難得之貨雖細申之。", "textTrad": "王弼以好欲雖微、難得之貨雖細申之。", "relationSimp": "注", "textSimp": "王弼以好欲虽微、难得之货虽细申之。" }, { "noteId": "c038", "relation": "疏", "relationTrad": "疏", "text": "成玄英以諸境空幻、學即不學分疏。", "textTrad": "成玄英以諸境空幻、學即不學分疏。", "relationSimp": "疏", "textSimp": "成玄英以诸境空幻、学即不学分疏。" }, { "noteId": "c047", "relation": "御注", "relationTrad": "御注", "text": "御注以不營分外、不求過分之學。", "textTrad": "御注以不營分外、不求過分之學。", "relationSimp": "御注", "textSimp": "御注以不营分外、不求过分之学。" }, { "noteId": "c058", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以內不務性所無、外不營累德之貨轉深。", "textTrad": "御疏以內不務性所無、外不營累德之貨轉深。", "relationSimp": "御疏", "textSimp": "御疏以内不务性所无、外不营累德之货转深。" }, { "noteId": "c067", "relation": "注", "relationTrad": "注", "text": "李榮以遣利忘名、防備眾人之過轉進。", "textTrad": "李榮以遣利忘名、防備眾人之過轉進。", "relationSimp": "注", "textSimp": "李荣以遣利忘名、防备众人之过转进。" }, { "noteId": "c070", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以欲其所不欲、學其所不學申說。", "textTrad": "陸希聲以欲其所不欲、學其所不學申說。", "relationSimp": "传", "textSimp": "陆希声以欲其所不欲、学其所不学申说。" }, { "noteId": "c071", "relation": "別解", "relationTrad": "別解", "text": "呂惠卿以滑欲於俗、繕性於俗者非知此別解。", "textTrad": "呂惠卿以滑欲於俗、繕性於俗者非知此別解。", "relationSimp": "别解", "textSimp": "吕惠卿以滑欲于俗、缮性于俗者非知此别解。" }, { "noteId": "c075", "relation": "解", "relationTrad": "解", "text": "蘇轍以欲而不欲、學而不學故不傷物害理。", "textTrad": "蘇轍以欲而不欲、學而不學故不傷物害理。", "relationSimp": "解", "textSimp": "苏辙以欲而不欲、学而不学故不伤物害理。" }, { "noteId": "c080", "relation": "注", "relationTrad": "注", "text": "吳澄以不欲為欲、不學為學、與萬物同一自然。", "textTrad": "吳澄以不欲為欲、不學為學、與萬物同一自然。", "relationSimp": "注", "textSimp": "吴澄以不欲为欲、不学为学、与万物同一自然。" }, { "noteId": "c085", "relation": "解", "relationTrad": "解", "text": "憨山以離欲釋智、復眾人之過作結。", "textTrad": "憨山以離欲釋智、復眾人之過作結。", "relationSimp": "解", "textSimp": "憨山以离欲释智、复众人之过作结。" }, { "noteId": "c094", "relation": "本義", "relationTrad": "本義", "text": "魏源以恃者待也、待自然而不敢有為。", "textTrad": "魏源以恃者待也、待自然而不敢有為。", "relationSimp": "本义", "textSimp": "魏源以恃者待也、待自然而不敢有为。" }, { "noteId": "c095", "relation": "衍", "relationTrad": "衍", "text": "王夫之以一無所倚、迎幾早服作結。", "textTrad": "王夫之以一無所倚、迎幾早服作結。", "relationSimp": "衍", "textSimp": "王夫之以一无所倚、迎几早服作结。" } ], "nameSimp": "欲不欲，学不学，辅万物之自然", "questionSimp": "圣人为何欲不欲、学不学？「辅万物之自然」与「不敢为」如何统一？", "introSimp": "此组聚于末段「欲不欲，不贵难得之货；学不学，复众人之所过，以辅万物之自然，而不敢为」。河上公以欲人所不欲、学人所不能学释之，谓圣人不眩晃为服、不贱石而贵玉，复众人之过使反本，辅万物自然而不造为。王弼以好欲虽微、争尚为之兴，难得之货虽细、贪盗为之起，又以不学而能者自然、喻于不学者过。成玄英以诸境空幻、不见可欲，学即不学、不学即学，辅导群生复自然之性。唐玄宗御注以不营分外、不求过分之学，御疏以圣行斥凡，谓将以归复众人所过分之学、辅自然之性。李荣以凡情逐欲贱道贵财、圣人遣利绝学忘名，顺自然之本性、辅万物以保真。陆希声以圣人欲其所不欲、学其所不学，将以辅万物之自然，故不敢为、不敢执。吕惠卿以滑欲于俗而思求致明者、缮性于俗而俗学求复其初者，皆非知此。苏辙以圣人非无欲、非无学，欲而不欲、学而不学，故不伤物、不害理。吴澄以不欲为欲、不学为学，万物之理无为而自然，吾亦无为而与万物同一自然，章首章末相终始。憨山以众人欲功名利禄、学权谋智巧皆过，圣人离欲释智以复众人之过。魏源以味无味则欲不欲、事无事则学不学，恃者待也，待自然而不敢有为。王夫之一无所倚，迎几早服，此以恃万物之自然而不为。诸家皆以「不欲」「不学」为复性之方，以「辅自然」「不敢为」为全章归宿。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.931Z", "keyPrefix": "laozi-64", "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-64", "slug": "64", "order": 64, "title": "第六十四章", "titleSimp": "第六十四章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第六十四章〈其安易持章〉九句：其安易持，其未兆易謀；其脆易泮，其微易散；為之於未有，治之於未亂；合抱之木，生於毫末，九層之臺，起於累土，千里之行，始於足下；為者敗之，執者失之；是以聖人無為故無敗，無執故無失；民之從事，常於幾成而敗之；慎終如始，則無敗事；是以聖人欲不欲，不貴難得之貨，學不學，復眾人之所過，以輔萬物之自然，而不敢為。河上公逐句為注，以安靜易守、未有形兆易謀正、脆弱易破、微小易散釋前四句；以塞端、閉門釋為之未有、治之未亂；以從小成大、從卑至高、從近至遠釋三喻；以有為廢自然、執利遇患釋敗失；以不為華文、有德教愚釋無敗無失；以貪位好名、奢泰盈滿釋幾成而敗；以終當如始釋慎終；以欲人所不欲、學人所不能學釋末段。王弼注七條，以安不忘危、持之不忘亡、謀之無功之勢釋易；以微脆未足興大功、四者皆說慎終釋脆微；以未兆、微脆釋未有未亂；以慎終除微、慎微除亂、形名執之反生事原釋敗失；以不慎終釋幾成而敗；以好欲雖微、難得之貨雖細釋欲不欲、不貴貨；以不學而能者自然、喻於不學者過釋學不學。成玄英標章義，分全章為四：法說令制伏初心、舉喻明罪從微起、明眾生迷執乖理喪真、引聖證成示其學趣；以靈府寂泊、攝心歸靜、結業微淺、修學未有緣染、達真假無差、輔導群生復自然之性分疏。唐玄宗御注以正性安靜、未形兆時謀度絕之、脆則易破、微則易散、營為未有、除理未成、營為分外必敗、執著塵境必失、慎終如末、不營分外、不求過分之學釋之；御疏申以欲心未動、欲心已動、情欲傷性皆生於漸、三喻明自性而生與積習而成、聖行以斥凡。李榮以上士防患、中士除患、下士闇於成事分三等；以自小成大、因下至高、從近及遠明積漸；以玄鑒機前、慎終若一、遣利忘名、順自然保真作結。陸希聲以尚安易持、已危難定、未兆易謀、已形難圖、尚脆易破、既成難挫、尚微易散、既彰難逭反覆申說，末引《易》「履霜堅冰至」。呂惠卿以危而持之則難、已動而謀之則難、不可使至於堅著立說，以不為為之、不治治之釋未有未亂，以不知其本釋幾成而敗。蘇轍以未有持謀為上、將然泮散為次，以聖人持無為、守無執使福自生、禍自亡，以聖人知有為之害、不以人助天釋慎終，以欲而不欲、學而不學釋末段。吳澄合兩章為其第五十四章，以圖之於易、為之於細分釋前二段，以無為無執、慎終如始、不欲不學分釋後三段。憨山以一念不生、喜怒未形為安與未兆，以第一念、第二念分釋未有未亂，以毫末喻最初一念、累土足下喻最初一步，以聖人見在幾先、常民從事上做分釋無敗與幾成而敗，以離欲釋智、復眾人過作結。魏源合兩章為其第五十五章，校記出「泮」作「判」、「九成」作「九層」、「恃」作「輔」、「民今從事」「幾成而失之」諸異文；本義以無為無不為為宗，謂為之未有、治之未亂而後繼以無為無執，非曲謹周密、小察機警，末以恃自然而不敢有為、無為自化、清靜自正作結。王夫之標「六十四章」，以不為吉先、不為福贅立說，謂未有未亂而逆治其事近迎、幾成而慎其事近隨，迎隨皆非道，因物者不常、因道者致一，一無所倚則迎幾早服。河上公十九注、王弼七注、成玄英章義一則疏十二條、唐玄宗御注御疏二十一條、李榮八注、陸希聲二段、呂惠卿一段、蘇轍四注、吳澄五注、憨山一段（本站分五條）、魏源九條、王夫之一段；嚴遵《指歸》《玄德纂疏》卷十七無輯文、俞樾未列，故十二家。河上公題「守微第六十四」，《玄德纂疏》、呂惠卿、蘇轍題「其安易持章第六十四」，王弼本無章題；吳澄合第六十三、六十四章為其第五十四章，且移易句序；魏源合兩章為其第五十五章；王夫之標「六十四章」。河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、憨山作「其脆易破」，王弼、蘇轍、吳澄、王夫之作「其脆易泮」，魏源從王弼作「泮」而校記云諸本作「判」；成玄英疏作「百仞之高，起於足下」；魏源正文作「九成之臺」「民今從事」「常於幾成而失之」「以恃萬物之自然」；河上公無「是以」二字；吳澄正文無「是以聖人」四字。並見校記。", "summarySimp": "第六十四章〈其安易持章〉九句：其安易持，其未兆易谋；其脆易泮，其微易散；为之于未有，治之于未乱；合抱之木，生于毫末，九层之台，起于累土，千里之行，始于足下；为者败之，执者失之；是以圣人无为故无败，无执故无失；民之从事，常于几成而败之；慎终如始，则无败事；是以圣人欲不欲，不贵难得之货，学不学，复众人之所过，以辅万物之自然，而不敢为。河上公逐句为注，以安静易守、未有形兆易谋正、脆弱易破、微小易散释前四句；以塞端、闭门释为之未有、治之未乱；以从小成大、从卑至高、从近至远释三喻；以有为废自然、执利遇患释败失；以不为华文、有德教愚释无败无失；以贪位好名、奢泰盈满释几成而败；以终当如始释慎终；以欲人所不欲、学人所不能学释末段。王弼注七条，以安不忘危、持之不忘亡、谋之无功之势释易；以微脆未足兴大功、四者皆说慎终释脆微；以未兆、微脆释未有未乱；以慎终除微、慎微除乱、形名执之反生事原释败失；以不慎终释几成而败；以好欲虽微、难得之货虽细释欲不欲、不贵货；以不学而能者自然、喻于不学者过释学不学。成玄英标章义，分全章为四：法说令制伏初心、举喻明罪从微起、明众生迷执乖理丧真、引圣证成示其学趣；以灵府寂泊、摄心归静、结业微浅、修学未有缘染、达真假无差、辅导群生复自然之性分疏。唐玄宗御注以正性安静、未形兆时谋度绝之、脆则易破、微则易散、营为未有、除理未成、营为分外必败、执着尘境必失、慎终如末、不营分外、不求过分之学释之；御疏申以欲心未动、欲心已动、情欲伤性皆生于渐、三喻明自性而生与积习而成、圣行以斥凡。李荣以上士防患、中士除患、下士暗于成事分三等；以自小成大、因下至高、从近及远明积渐；以玄鉴机前、慎终若一、遣利忘名、顺自然保真作结。陆希声以尚安易持、已危难定、未兆易谋、已形难图、尚脆易破、既成难挫、尚微易散、既彰难逭反复申说，末引《易》「履霜坚冰至」。吕惠卿以危而持之则难、已动而谋之则难、不可使至于坚着立说，以不为为之、不治治之释未有未乱，以不知其本释几成而败。苏辙以未有持谋为上、将然泮散为次，以圣人持无为、守无执使福自生、祸自亡，以圣人知有为之害、不以人助天释慎终，以欲而不欲、学而不学释末段。吴澄合两章为其第五十四章，以图之于易、为之于细分释前二段，以无为无执、慎终如始、不欲不学分释后三段。憨山以一念不生、喜怒未形为安与未兆，以第一念、第二念分释未有未乱，以毫末喻最初一念、累土足下喻最初一步，以圣人见在几先、常民从事上做分释无败与几成而败，以离欲释智、复众人过作结。魏源合两章为其第五十五章，校记出「泮」作「判」、「九成」作「九层」、「恃」作「辅」、「民今从事」「几成而失之」诸异文；本义以无为无不为为宗，谓为之未有、治之未乱而后继以无为无执，非曲谨周密、小察机警，末以恃自然而不敢有为、无为自化、清静自正作结。王夫之标「六十四章」，以不为吉先、不为福赘立说，谓未有未乱而逆治其事近迎、几成而慎其事近随，迎随皆非道，因物者不常、因道者致一，一无所倚则迎几早服。河上公十九注、王弼七注、成玄英章义一则疏十二条、唐玄宗御注御疏二十一条、李荣八注、陆希声二段、吕惠卿一段、苏辙四注、吴澄五注、憨山一段（本站分五条）、魏源九条、王夫之一段；严遵《指归》《玄德纂疏》卷十七无辑文、俞樾未列，故十二家。河上公题「守微第六十四」，《玄德纂疏》、吕惠卿、苏辙题「其安易持章第六十四」，王弼本无章题；吴澄合第六十三、六十四章为其第五十四章，且移易句序；魏源合两章为其第五十五章；王夫之标「六十四章」。河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、憨山作「其脆易破」，王弼、苏辙、吴澄、王夫之作「其脆易泮」，魏源从王弼作「泮」而校记云诸本作「判」；成玄英疏作「百仞之高，起于足下」；魏源正文作「九成之台」「民今从事」「常于几成而失之」「以恃万物之自然」；河上公无「是以」二字；吴澄正文无「是以圣人」四字。并见校记。", 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