{ "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-65", "no": 65, "part": "德經", "partSimp": "德经", "title": "第六十五章", "titleSimp": "第六十五章", "intro": "《老子》第六十五章，河上公題「淳德第六十五」；《玄德纂疏》、呂惠卿題「古之善為道章第六十五」，蘇轍題「古之善為道者章第六十五」，王弼本無章題；吳澄以第六十三、六十四章合為其第五十四章，故此章為其第五十五章；魏源合第六十三、六十四章為其第五十五章，故此章為其第五十六章；王夫之標「六十五章」。王弼道藏本正文六句：古之善為道者，非以明民，將以愚之；民之難治，以其智多；故以智治國，國之賊，不以智治國，國之福；知此兩者亦稽式；常知稽式，是謂玄德；玄德深矣遠矣，與物反矣，然後乃至大順。全章以「愚」為治民之要：古之善為道者不以智巧明民，而使民歸於淳樸；民之難治正由智多；故以智治國為賊，不以智治國為福；知此兩者即為稽式，常知稽式是謂玄德；玄德深遠，與物相反，然後乃至大順。河上公逐句為注，以古之善以道治身治國、不以道教民使明智奸巧、將以道德教民使樸質不詐偽釋首句；以智多為巧偽釋難治；以使智惠之人治國必遠道德妄作威福為賊、不使智惠之人知政則民守正直上下相親為福；以兩者謂智與不智、知智者為賊不智者為福為法式；以玄為天、與天同德釋玄德；以深不可測、遠不可極、與萬物反異、萬物欲益己而玄德施人釋末句。王弼注四條，以明謂多見巧詐蔽樸、愚謂無知守真順自然釋首句；以多智巧詐釋難治；以智猶治也、以智術動民而邪心既動、復以巧術防偽則姦偽益滋釋國之賊；以稽同也、今古所同則不可廢、與物反即反其真釋後三句。成玄英標章義，分全章為三：引古證今用遣文明、料簡勝劣以為楷模、反俗合真示其妙趣；以實智內明外若愚昧、閉智塞聰韜光晦迹釋首句；以心多分別不能虛忘釋難治；以用明察俗既乖淳和又同賊害、無欲無為尸居玄默為上德釋賊福；以修身楷模治國洪範釋稽式；以深玄大德釋玄德；以反冥契道、順有理俗二種、不順而順故名大順釋末句。唐玄宗御注以非以道明示於人、導之以和使歸復於樸釋首句；以智多則詐興釋難治；以任用多智之臣智多必作法法作則奸生為賊、不用巧智但取純德之士則智詐日薄淳樸日興為福；以去賊取福為楷模法式、常知所委任為深玄至德；以與物反歸復其本、令物大順於自然之性釋末句；御疏申以貴無為恬淡、杜絕智詐，以役智生奸詐、坐進無為行大樸之風，以用智與不用智為兩者，以不測其量為深、德被無外為遠。李榮以古人用道修身理國、不將奸智役心眩物、含光藏耀全真抱樸釋首句；以君上守質臣下歸淳、不行虛寂唯用奸巧則智多亂甚釋難治；以智慧奸巧傷害人深為賊、質樸無智任物自化君臣俱泰為德（李榮本作「國之德」）；以用智不用智兩者、能知法式本固邦寧為德之妙；以德妙不測曰深、尋求不逮曰遠、人皆用智此獨用愚為與物反、不逆物性任之自然為大順。陸希聲以非發民聰明使益巧智、將塗民耳目使反愚拙立說，謂發聰明則姦詐漸作、法出姦生、刑罰不足畏而天下大亂，此以智知國之賊；塗耳目則姦偽不生、民躋富壽，此不以智知國之福；知此則絀聰明、敦樸厚，是稽古法式，常德深遠與物俱反，然後天下各復其性以至於大順。呂惠卿以在己若昏悶悶推之於民、非明之而愚之立說，謂察察昭昭即明之、若昏悶悶即愚之；民失性居華去實故智多難治，去智與故鎮以無名之樸則自化，以智治之適所以亂之；不以智則無介然之知、其道甚夷而有國之母可以長久；知此兩者於身亦楷式，誠知楷式而不違其德可謂玄，玄則深不可測遠不可量，與物反本無所於逆。蘇轍以民溺小智以察為明則智害多、使之無知無欲而聽上則雖有過亦小釋首句；以吾以智御人人亦以智應之、上下交相賊釋賊福；以德與智相反、智之所順小而德之所順大釋末句。吳澄以此章為其第五十五章，以明己之德以明民德、非不欲其明而固欲其愚立說，謂老子生於衰世、見上古淳樸後世澆偽，此憤世矯枉之論，其流之弊為秦燔經書以愚黔首；以法出姦生令下詐起釋難治，以聰明睿知臨下則民化而明智、自晦其明蒞眾則民化而愚昧分釋賊福；以楷為模楷、式為自處卑下釋稽式；以人皆欲智我獨欲愚、相逆乃所以為順之大釋末句。憨山以明為昭然揭示、愚為可使由不可使知立說，謂上不用智巧、離欲清淨，則民自安其日用之常而黠滑之智自消；以用智之過釋難治，以智治國反為害為賊、不用智而民自安為福；以楷式為好規模、玄德為人不測識；以民欲火馳不返、唯以此化民則日與物反、大順於妙道之域釋末句。魏源以此章為其第五十六章，校記出傅奕「以其多智也」「賊下福下各有也字」「句上有常字下有也字」、河上本「乃上有然后二字」諸異文；本義謂「知此兩者亦楷式」諸說皆未明，蓋智之為害、不智之為福顯然易知，深信固守而不以智汩其真，即得為治之鵠；常知楷式則智故日去淳樸日全，雖謂玄德可也；德謂之玄則深遠與俗相反，能不疑其相反而深信可法，雖反於世俗乃順於大道。王夫之標「六十五章」，以順之則與天下相生、反之則與吾相守立說，謂生智生不智、生福生禍、生德生賊，楷式如斯而未有易；仿其楷、學其式則天下不甘而怨賊起；物欲出生我止其芽、心欲出生我止其幾，非故愚之，以明者非其明也。嚴遵《指歸》《玄德纂疏》卷十七存輯文一條，謂昔者帝王經道德、化神明、總清虛、欽大和，非以生知起事導俗務以明人，將以塗人耳目、塞人之心，使人不得知而歸之自然，故人易治而世和平。俞樾《諸子平議》此章未列。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、嚴遵指歸輯文、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》與王夫之《老子衍》，並附編者今譯。", "introSimp": "《老子》第六十五章，河上公题「淳德第六十五」；《玄德纂疏》、吕惠卿题「古之善为道章第六十五」，苏辙题「古之善为道者章第六十五」，王弼本无章题；吴澄以第六十三、六十四章合为其第五十四章，故此章为其第五十五章；魏源合第六十三、六十四章为其第五十五章，故此章为其第五十六章；王夫之标「六十五章」。王弼道藏本正文六句：古之善为道者，非以明民，将以愚之；民之难治，以其智多；故以智治国，国之贼，不以智治国，国之福；知此两者亦稽式；常知稽式，是谓玄德；玄德深矣远矣，与物反矣，然后乃至大顺。全章以「愚」为治民之要：古之善为道者不以智巧明民，而使民归于淳朴；民之难治正由智多；故以智治国为贼，不以智治国为福；知此两者即为稽式，常知稽式是谓玄德；玄德深远，与物相反，然后乃至大顺。河上公逐句为注，以古之善以道治身治国、不以道教民使明智奸巧、将以道德教民使朴质不诈伪释首句；以智多为巧伪释难治；以使智惠之人治国必远道德妄作威福为贼、不使智惠之人知政则民守正直上下相亲为福；以两者谓智与不智、知智者为贼不智者为福为法式；以玄为天、与天同德释玄德；以深不可测、远不可极、与万物反异、万物欲益己而玄德施人释末句。王弼注四条，以明谓多见巧诈蔽朴、愚谓无知守真顺自然释首句；以多智巧诈释难治；以智犹治也、以智术动民而邪心既动、复以巧术防伪则奸伪益滋释国之贼；以稽同也、今古所同则不可废、与物反即反其真释后三句。成玄英标章义，分全章为三：引古证今用遣文明、料简胜劣以为楷模、反俗合真示其妙趣；以实智内明外若愚昧、闭智塞聪韬光晦迹释首句；以心多分别不能虚忘释难治；以用明察俗既乖淳和又同贼害、无欲无为尸居玄默为上德释贼福；以修身楷模治国洪范释稽式；以深玄大德释玄德；以反冥契道、顺有理俗二种、不顺而顺故名大顺释末句。唐玄宗御注以非以道明示于人、导之以和使归复于朴释首句；以智多则诈兴释难治；以任用多智之臣智多必作法法作则奸生为贼、不用巧智但取纯德之士则智诈日薄淳朴日兴为福；以去贼取福为楷模法式、常知所委任为深玄至德；以与物反归复其本、令物大顺于自然之性释末句；御疏申以贵无为恬淡、杜绝智诈，以役智生奸诈、坐进无为行大朴之风，以用智与不用智为两者，以不测其量为深、德被无外为远。李荣以古人用道修身理国、不将奸智役心眩物、含光藏耀全真抱朴释首句；以君上守质臣下归淳、不行虚寂唯用奸巧则智多乱甚释难治；以智慧奸巧伤害人深为贼、质朴无智任物自化君臣俱泰为德（李荣本作「国之德」）；以用智不用智两者、能知法式本固邦宁为德之妙；以德妙不测曰深、寻求不逮曰远、人皆用智此独用愚为与物反、不逆物性任之自然为大顺。陆希声以非发民聪明使益巧智、将涂民耳目使反愚拙立说，谓发聪明则奸诈渐作、法出奸生、刑罚不足畏而天下大乱，此以智知国之贼；涂耳目则奸伪不生、民跻富寿，此不以智知国之福；知此则绌聪明、敦朴厚，是稽古法式，常德深远与物俱反，然后天下各复其性以至于大顺。吕惠卿以在己若昏闷闷推之于民、非明之而愚之立说，谓察察昭昭即明之、若昏闷闷即愚之；民失性居华去实故智多难治，去智与故镇以无名之朴则自化，以智治之适所以乱之；不以智则无介然之知、其道甚夷而有国之母可以长久；知此两者于身亦楷式，诚知楷式而不违其德可谓玄，玄则深不可测远不可量，与物反本无所于逆。苏辙以民溺小智以察为明则智害多、使之无知无欲而听上则虽有过亦小释首句；以吾以智御人人亦以智应之、上下交相贼释贼福；以德与智相反、智之所顺小而德之所顺大释末句。吴澄以此章为其第五十五章，以明己之德以明民德、非不欲其明而固欲其愚立说，谓老子生于衰世、见上古淳朴后世浇伪，此愤世矫枉之论，其流之弊为秦燔经书以愚黔首；以法出奸生令下诈起释难治，以聪明睿知临下则民化而明智、自晦其明莅众则民化而愚昧分释贼福；以楷为模楷、式为自处卑下释稽式；以人皆欲智我独欲愚、相逆乃所以为顺之大释末句。憨山以明为昭然揭示、愚为可使由不可使知立说，谓上不用智巧、离欲清净，则民自安其日用之常而黠滑之智自消；以用智之过释难治，以智治国反为害为贼、不用智而民自安为福；以楷式为好规模、玄德为人不测识；以民欲火驰不返、唯以此化民则日与物反、大顺于妙道之域释末句。魏源以此章为其第五十六章，校记出傅奕「以其多智也」「贼下福下各有也字」「句上有常字下有也字」、河上本「乃上有然后二字」诸异文；本义谓「知此两者亦楷式」诸说皆未明，盖智之为害、不智之为福显然易知，深信固守而不以智汩其真，即得为治之鹄；常知楷式则智故日去淳朴日全，虽谓玄德可也；德谓之玄则深远与俗相反，能不疑其相反而深信可法，虽反于世俗乃顺于大道。王夫之标「六十五章」，以顺之则与天下相生、反之则与吾相守立说，谓生智生不智、生福生祸、生德生贼，楷式如斯而未有易；仿其楷、学其式则天下不甘而怨贼起；物欲出生我止其芽、心欲出生我止其几，非故愚之，以明者非其明也。严遵《指归》《玄德纂疏》卷十七存辑文一条，谓昔者帝王经道德、化神明、总清虚、钦大和，非以生知起事导俗务以明人，将以涂人耳目、塞人之心，使人不得知而归之自然，故人易治而世和平。俞樾《诸子平议》此章未列。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、严遵指归辑文、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》与王夫之《老子衍》，并附编者今译。", "guide": "點擊任一句可展開句注；點擊字詞可看本句訓釋；按「諸家並觀」可將同一句的舊注並列對讀，本章十三家舊注。河上公、王弼、成玄英、唐玄宗、李榮逐句或分段分疏；陸希聲一段、呂惠卿一段、蘇轍三條、吳澄四條、憨山一段（本站分四條）、魏源一段、王夫之一段、嚴遵輯文一條。河上公題「淳德」；《玄德纂疏》、呂惠卿題「古之善為道章」；蘇轍題「古之善為道者章」；吳澄以此章為其第五十五章；魏源以此章為其第五十六章；王夫之標「六十五章」。諸本異文：王弼作「稽式」，河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之作「楷式」；李榮注引經作「不以智治國，國之德」；陸希聲經文「民之難理」；河上公「乃至於大順」，吳澄「廼至於大順」，魏源「乃至于大順」，王夫之「反乃至于大順」；傅奕「以其多智也」，賊下福下各有「也」字，「知此兩者」上有「常」字、下有「也」字。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，本章十三家旧注。河上公、王弼、成玄英、唐玄宗、李荣逐句或分段分疏；陆希声一段、吕惠卿一段、苏辙三条、吴澄四条、憨山一段（本站分四条）、魏源一段、王夫之一段、严遵辑文一条。河上公题「淳德」；《玄德纂疏》、吕惠卿题「古之善为道章」；苏辙题「古之善为道者章」；吴澄以此章为其第五十五章；魏源以此章为其第五十六章；王夫之标「六十五章」。诸本异文：王弼作「稽式」，河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之作「楷式」；李荣注引经作「不以智治国，国之德」；陆希声经文「民之难理」；河上公「乃至于大顺」，吴澄「廼至于大顺」，魏源「乃至于大顺」，王夫之「反乃至于大顺」；傅奕「以其多智也」，贼下福下各有「也」字，「知此两者」上有「常」字、下有「也」字。俞樾未列。", "slug": "65", "order": 65, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第六十五章〈古之善為道章〉六句：古之善為道者，非以明民，將以愚之；民之難治，以其智多；故以智治國，國之賊，不以智治國，國之福；知此兩者亦稽式；常知稽式，是謂玄德；玄德深矣遠矣，與物反矣，然後乃至大順。河上公逐句為注，以古之善以道治身治國、不以道教民使明智奸巧、將以道德教民使樸質不詐偽釋首句；以智多為巧偽釋難治；以使智惠之人治國必遠道德妄作威福為賊、不使智惠之人知政則民守正直上下相親為福；以兩者謂智與不智、知智者為賊不智者為福為法式；以玄為天、與天同德釋玄德；以深不可測、遠不可極、與萬物反異、萬物欲益己而玄德施人釋末句。王弼注四條，以明謂多見巧詐蔽樸、愚謂無知守真順自然釋首句；以多智巧詐釋難治；以智猶治也、以智術動民而邪心既動、復以巧術防偽則姦偽益滋釋國之賊；以稽同也、今古所同則不可廢、與物反即反其真釋後三句。成玄英標章義，分全章為三：引古證今用遣文明、料簡勝劣以為楷模、反俗合真示其妙趣；以實智內明外若愚昧、閉智塞聰韜光晦迹釋首句；以心多分別不能虛忘釋難治；以用明察俗既乖淳和又同賊害、無欲無為尸居玄默為上德釋賊福；以修身楷模治國洪範釋稽式；以深玄大德釋玄德；以反冥契道、順有理俗二種、不順而順故名大順釋末句。唐玄宗御注以非以道明示於人、導之以和使歸復於樸釋首句；以智多則詐興釋難治；以任用多智之臣智多必作法法作則奸生為賊、不用巧智但取純德之士則智詐日薄淳樸日興為福；以去賊取福為楷模法式、常知所委任為深玄至德；以與物反歸復其本、令物大順於自然之性釋末句；御疏申以貴無為恬淡、杜絕智詐，以役智生奸詐、坐進無為行大樸之風，以用智與不用智為兩者，以不測其量為深、德被無外為遠。嚴遵《指歸》《玄德纂疏》卷十七存輯文一條，謂昔者帝王經道德、化神明、總清虛、欽大和，非以生知起事導俗務以明人，將以塗人耳目、塞人之心，使人不得知而歸之自然，故人易治而世和平。李榮以古人用道修身理國、不將奸智役心眩物、含光藏耀全真抱樸釋首句；以君上守質臣下歸淳、不行虛寂唯用奸巧則智多亂甚釋難治；以智慧奸巧傷害人深為賊、質樸無智任物自化君臣俱泰為德（李榮本作「國之德」）；以用智不用智兩者、能知法式本固邦寧為德之妙；以德妙不測曰深、尋求不逮曰遠、人皆用智此獨用愚為與物反、不逆物性任之自然為大順。陸希聲以非發民聰明使益巧智、將塗民耳目使反愚拙立說，謂發聰明則姦詐漸作、法出姦生、刑罰不足畏而天下大亂，此以智知國之賊；塗耳目則姦偽不生、民躋富壽，此不以智知國之福；知此則絀聰明、敦樸厚，是稽古法式，常德深遠與物俱反，然後天下各復其性以至於大順。呂惠卿以在己若昏悶悶推之於民、非明之而愚之立說，謂察察昭昭即明之、若昏悶悶即愚之；民失性居華去實故智多難治，去智與故鎮以無名之樸則自化，以智治之適所以亂之；不以智則無介然之知、其道甚夷而有國之母可以長久；知此兩者於身亦楷式，誠知楷式而不違其德可謂玄，玄則深不可測遠不可量，與物反本無所於逆。蘇轍以民溺小智以察為明則智害多、使之無知無欲而聽上則雖有過亦小釋首句；以吾以智御人人亦以智應之、上下交相賊釋賊福；以德與智相反、智之所順小而德之所順大釋末句。吳澄以此章為其第五十五章，以明己之德以明民德、非不欲其明而固欲其愚立說，謂老子生於衰世、見上古淳樸後世澆偽，此憤世矯枉之論，其流之弊為秦燔經書以愚黔首；以法出姦生令下詐起釋難治，以聰明睿知臨下則民化而明智、自晦其明蒞眾則民化而愚昧分釋賊福；以楷為模楷、式為自處卑下釋稽式；以人皆欲智我獨欲愚、相逆乃所以為順之大釋末句。憨山以明為昭然揭示、愚為可使由不可使知立說，謂上不用智巧、離欲清淨，則民自安其日用之常而黠滑之智自消；以用智之過釋難治，以智治國反為害為賊、不用智而民自安為福；以楷式為好規模、玄德為人不測識；以民欲火馳不返、唯以此化民則日與物反、大順於妙道之域釋末句。魏源以此章為其第五十六章，校記出傅奕「以其多智也」「賊下福下各有也字」「句上有常字下有也字」、河上本「乃上有然后二字」諸異文；本義謂「知此兩者亦楷式」諸說皆未明，蓋智之為害、不智之為福顯然易知，深信固守而不以智汩其真，即得為治之鵠；常知楷式則智故日去淳樸日全，雖謂玄德可也；德謂之玄則深遠與俗相反，能不疑其相反而深信可法，雖反於世俗乃順於大道。王夫之標「六十五章」，以順之則與天下相生、反之則與吾相守立說，謂生智生不智、生福生禍、生德生賊，楷式如斯而未有易；仿其楷、學其式則天下不甘而怨賊起；物欲出生我止其芽、心欲出生我止其幾，非故愚之，以明者非其明也。河上公十一注、王弼四注、成玄英章義一則疏六條、唐玄宗御注御疏十四注、嚴遵一輯文、李榮五注、陸希聲一段、呂惠卿一段、蘇轍三注、吳澄四注、憨山一段（本站分四條）、魏源一段、王夫之一段；俞樾此章未列，故十三家。河上公題「淳德第六十五」；《玄德纂疏》、呂惠卿題「古之善為道章第六十五」，蘇轍題「古之善為道者章第六十五」，王弼本無章題；吳澄以此章為其第五十五章；魏源以此章為其第五十六章；王夫之標「六十五章」。王弼作「稽式」，河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之作「楷式」；李榮注引經作「不以智治國，國之德」；陸希聲經文作「民之難理」；河上公作「乃至於大順」，吳澄作「廼至於大順」，魏源作「乃至于大順」，王夫之作「反乃至于大順」；傅奕「以其多智也」，賊下福下各有「也」字，「知此兩者」上有「常」字、下有「也」字。並見校記。", "summarySimp": "第六十五章〈古之善为道章〉六句：古之善为道者，非以明民，将以愚之；民之难治，以其智多；故以智治国，国之贼，不以智治国，国之福；知此两者亦稽式；常知稽式，是谓玄德；玄德深矣远矣，与物反矣，然后乃至大顺。河上公逐句为注，以古之善以道治身治国、不以道教民使明智奸巧、将以道德教民使朴质不诈伪释首句；以智多为巧伪释难治；以使智惠之人治国必远道德妄作威福为贼、不使智惠之人知政则民守正直上下相亲为福；以两者谓智与不智、知智者为贼不智者为福为法式；以玄为天、与天同德释玄德；以深不可测、远不可极、与万物反异、万物欲益己而玄德施人释末句。王弼注四条，以明谓多见巧诈蔽朴、愚谓无知守真顺自然释首句；以多智巧诈释难治；以智犹治也、以智术动民而邪心既动、复以巧术防伪则奸伪益滋释国之贼；以稽同也、今古所同则不可废、与物反即反其真释后三句。成玄英标章义，分全章为三：引古证今用遣文明、料简胜劣以为楷模、反俗合真示其妙趣；以实智内明外若愚昧、闭智塞聪韬光晦迹释首句；以心多分别不能虚忘释难治；以用明察俗既乖淳和又同贼害、无欲无为尸居玄默为上德释贼福；以修身楷模治国洪范释稽式；以深玄大德释玄德；以反冥契道、顺有理俗二种、不顺而顺故名大顺释末句。唐玄宗御注以非以道明示于人、导之以和使归复于朴释首句；以智多则诈兴释难治；以任用多智之臣智多必作法法作则奸生为贼、不用巧智但取纯德之士则智诈日薄淳朴日兴为福；以去贼取福为楷模法式、常知所委任为深玄至德；以与物反归复其本、令物大顺于自然之性释末句；御疏申以贵无为恬淡、杜绝智诈，以役智生奸诈、坐进无为行大朴之风，以用智与不用智为两者，以不测其量为深、德被无外为远。严遵《指归》《玄德纂疏》卷十七存辑文一条，谓昔者帝王经道德、化神明、总清虚、钦大和，非以生知起事导俗务以明人，将以涂人耳目、塞人之心，使人不得知而归之自然，故人易治而世和平。李荣以古人用道修身理国、不将奸智役心眩物、含光藏耀全真抱朴释首句；以君上守质臣下归淳、不行虚寂唯用奸巧则智多乱甚释难治；以智慧奸巧伤害人深为贼、质朴无智任物自化君臣俱泰为德（李荣本作「国之德」）；以用智不用智两者、能知法式本固邦宁为德之妙；以德妙不测曰深、寻求不逮曰远、人皆用智此独用愚为与物反、不逆物性任之自然为大顺。陆希声以非发民聪明使益巧智、将涂民耳目使反愚拙立说，谓发聪明则奸诈渐作、法出奸生、刑罚不足畏而天下大乱，此以智知国之贼；涂耳目则奸伪不生、民跻富寿，此不以智知国之福；知此则绌聪明、敦朴厚，是稽古法式，常德深远与物俱反，然后天下各复其性以至于大顺。吕惠卿以在己若昏闷闷推之于民、非明之而愚之立说，谓察察昭昭即明之、若昏闷闷即愚之；民失性居华去实故智多难治，去智与故镇以无名之朴则自化，以智治之适所以乱之；不以智则无介然之知、其道甚夷而有国之母可以长久；知此两者于身亦楷式，诚知楷式而不违其德可谓玄，玄则深不可测远不可量，与物反本无所于逆。苏辙以民溺小智以察为明则智害多、使之无知无欲而听上则虽有过亦小释首句；以吾以智御人人亦以智应之、上下交相贼释贼福；以德与智相反、智之所顺小而德之所顺大释末句。吴澄以此章为其第五十五章，以明己之德以明民德、非不欲其明而固欲其愚立说，谓老子生于衰世、见上古淳朴后世浇伪，此愤世矫枉之论，其流之弊为秦燔经书以愚黔首；以法出奸生令下诈起释难治，以聪明睿知临下则民化而明智、自晦其明莅众则民化而愚昧分释贼福；以楷为模楷、式为自处卑下释稽式；以人皆欲智我独欲愚、相逆乃所以为顺之大释末句。憨山以明为昭然揭示、愚为可使由不可使知立说，谓上不用智巧、离欲清净，则民自安其日用之常而黠滑之智自消；以用智之过释难治，以智治国反为害为贼、不用智而民自安为福；以楷式为好规模、玄德为人不测识；以民欲火驰不返、唯以此化民则日与物反、大顺于妙道之域释末句。魏源以此章为其第五十六章，校记出傅奕「以其多智也」「贼下福下各有也字」「句上有常字下有也字」、河上本「乃上有然后二字」诸异文；本义谓「知此两者亦楷式」诸说皆未明，盖智之为害、不智之为福显然易知，深信固守而不以智汩其真，即得为治之鹄；常知楷式则智故日去淳朴日全，虽谓玄德可也；德谓之玄则深远与俗相反，能不疑其相反而深信可法，虽反于世俗乃顺于大道。王夫之标「六十五章」，以顺之则与天下相生、反之则与吾相守立说，谓生智生不智、生福生祸、生德生贼，楷式如斯而未有易；仿其楷、学其式则天下不甘而怨贼起；物欲出生我止其芽、心欲出生我止其几，非故愚之，以明者非其明也。河上公十一注、王弼四注、成玄英章义一则疏六条、唐玄宗御注御疏十四注、严遵一辑文、李荣五注、陆希声一段、吕惠卿一段、苏辙三注、吴澄四注、憨山一段（本站分四条）、魏源一段、王夫之一段；俞樾此章未列，故十三家。河上公题「淳德第六十五」；《玄德纂疏》、吕惠卿题「古之善为道章第六十五」，苏辙题「古之善为道者章第六十五」，王弼本无章题；吴澄以此章为其第五十五章；魏源以此章为其第五十六章；王夫之标「六十五章」。王弼作「稽式」，河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之作「楷式」；李荣注引经作「不以智治国，国之德」；陆希声经文作「民之难理」；河上公作「乃至于大顺」，吴澄作「廼至于大顺」，魏源作「乃至于大顺」，王夫之作「反乃至于大顺」；傅奕「以其多智也」，贼下福下各有「也」字，「知此两者」上有「常」字、下有「也」字。并见校记。", "dataFile": "data/chapters/laozi-65.json", "relationsFile": "data/commentary-relations-laozi-65.json", "url": "/laozi/65/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第六十五" }, "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》、嚴遵《道德真經指歸》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》諸本對校；河上公此章據四部叢刊本；成玄英、唐玄宗御注御疏、李榮、嚴遵此章據《玄德纂疏》卷十七所引；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「古之善為道者，非以明民，將以愚之。民之難治，以其智多。故以智治國，國之賊；不以智治國，國之福。知此兩者亦稽式。常知稽式，是謂玄德。玄德深矣，遠矣，與物反矣，然後乃至大順」，本站分六句。河上公題「淳德第六十五」；《玄德纂疏》、呂惠卿題「古之善為道章第六十五」，蘇轍題「古之善為道者章第六十五」；吳澄以此章為其第五十五章，魏源以此章為其第五十六章；王夫之標「六十五章」。諸本異文：王弼作「稽式」，河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之作「楷式」；李榮注引經作「不以智治國，國之德」，諸本作「福」；陸希聲經文作「民之難理」，注文仍作「難治」；河上公作「乃至於大順」，吳澄作「廼至於大順」，魏源作「乃至于大順」，王夫之作「反乃至于大順」，王弼作「然後乃至大順」；傅奕「以其智多」作「以其多智也」，賊下福下各有「也」字，「知此兩者」上有「常」字、下有「也」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》、严遵《道德真经指归》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》诸本对校；河上公此章据四部丛刊本；成玄英、唐玄宗御注御疏、李荣、严遵此章据《玄德纂疏》卷十七所引；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「古之善为道者，非以明民，将以愚之。民之难治，以其智多。故以智治国，国之贼；不以智治国，国之福。知此两者亦稽式。常知稽式，是谓玄德。玄德深矣，远矣，与物反矣，然后乃至大顺」，本站分六句。河上公题「淳德第六十五」；《玄德纂疏》、吕惠卿题「古之善为道章第六十五」，苏辙题「古之善为道者章第六十五」；吴澄以此章为其第五十五章，魏源以此章为其第五十六章；王夫之标「六十五章」。诸本异文：王弼作「稽式」，河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之作「楷式」；李荣注引经作「不以智治国，国之德」，诸本作「福」；陆希声经文作「民之难理」，注文仍作「难治」；河上公作「乃至于大顺」，吴澄作「廼至于大顺」，魏源作「乃至于大顺」，王夫之作「反乃至于大顺」，王弼作「然后乃至大顺」；傅奕「以其智多」作「以其多智也」，贼下福下各有「也」字，「知此两者」上有「常」字、下有「也」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": 6, "commentaries": 57, "charNotes": 12, "collations": 8 } }, "sources": [ { "id": "heshanggong", "name": "河上公章句", "short": "河上公", "author": "河上公", "work": "老子道德經章句", "era": "漢", "years": "傳漢文帝時", "color": "#a3542c", "desc": "分章句解，兼重治身與治國；此章題「淳德第六十五」，逐句為注：以古之善以道治身及治國、不以道教民使明智奸巧、將以道德教民使樸質不詐偽釋首句；以智多為巧偽釋難治；以使智惠之人治國必遠道德妄作威福為賊、不使智惠之人知政則民守正直上下相親為福；以兩者謂智與不智、知智者為賊不智者為福為治身治國之法式；以玄為天、能知法式則與天同德釋玄德；以深不可測、遠不可極、與萬物反異、萬物欲益己而玄德施人、順天理釋末句。此章據四部叢刊本；注十一條。", "count": 11, "nameSimp": "河上公章句", "workSimp": "老子道德经章句", "authorSimp": "河上公", "eraSimp": "汉", "yearsSimp": "传汉文帝时", "descSimp": "分章句解，兼重治身与治国；此章题「淳德第六十五」，逐句为注：以古之善以道治身及治国、不以道教民使明智奸巧、将以道德教民使朴质不诈伪释首句；以智多为巧伪释难治；以使智惠之人治国必远道德妄作威福为贼、不使智惠之人知政则民守正直上下相亲为福；以两者谓智与不智、知智者为贼不智者为福为治身治国之法式；以玄为天、能知法式则与天同德释玄德；以深不可测、远不可极、与万物反异、万物欲益己而玄德施人、顺天理释末句。此章据四部丛刊本；注十一条。", "shortSimp": "河上公" }, { "id": "wangbi", "name": "王弼注", "short": "王注", "author": "王弼", "work": "老子道德經注", "era": "曹魏", "years": "226–249", "color": "#8c5a2b", "desc": "以崇本息末、無為為宗；此章注四條，以明謂多見巧詐蔽其樸、愚謂無知守真順自然釋首句；以多智巧詐釋難治；以智猶治也、以智術動民而邪心既動、復以巧術防偽則民知其術隨而避之、姦偽益滋釋國之賊；以稽同也、今古所同則不可廢、與物反即反其真釋後三句。此章注據《道藏》本王弼《老子注》卷四。", "count": 4, "nameSimp": "王弼注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "曹魏", "yearsSimp": "226–249", "descSimp": "以崇本息末、无为为宗；此章注四条，以明谓多见巧诈蔽其朴、愚谓无知守真顺自然释首句；以多智巧诈释难治；以智犹治也、以智术动民而邪心既动、复以巧术防伪则民知其术随而避之、奸伪益滋释国之贼；以稽同也、今古所同则不可废、与物反即反其真释后三句。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，分全章為三：引古證今用遣文明、料簡勝劣以為楷模、反俗合真示其妙趣；以實智內明外若愚昧、閉智塞聰韜光晦迹釋首句；以心多分別不能虛忘釋難治；以用明察俗既乖淳和又同賊害、無欲無為尸居玄默為上德釋賊福；以修身楷模治國洪範釋稽式；以深玄大德釋玄德；以反冥契道、順有理俗二種、不順而順故名大順釋末句。章義一則、疏六條。", "count": 7, "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，分全章为三：引古证今用遣文明、料简胜劣以为楷模、反俗合真示其妙趣；以实智内明外若愚昧、闭智塞聪韬光晦迹释首句；以心多分别不能虚忘释难治；以用明察俗既乖淳和又同贼害、无欲无为尸居玄默为上德释贼福；以修身楷模治国洪范释稽式；以深玄大德释玄德；以反冥契道、顺有理俗二种、不顺而顺故名大顺释末句。章义一则、疏六条。", "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；此章御注七條、御疏七條，分列。御注以非以道明示於人、導之以和使歸復於樸釋首句；以智多則詐興釋難治；以任用多智之臣智多必作法法作則奸生為賊、不用巧智但取純德之士則智詐日薄淳樸日興為福；以去賊取福為楷模法式、常知所委任為深玄至德；以與物反歸復其本、令物大順於自然之性釋末句。御疏以貴無為恬淡、杜絕智詐申首句，以役智生奸詐申難治，以坐進無為、行大樸之風申福，以用智與不用智為兩者，以不測其量為深、德被無外為遠申末句。此章據《玄德纂疏》卷十七所引。", "count": 14, "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；此章御注七条、御疏七条，分列。御注以非以道明示于人、导之以和使归复于朴释首句；以智多则诈兴释难治；以任用多智之臣智多必作法法作则奸生为贼、不用巧智但取纯德之士则智诈日薄淳朴日兴为福；以去贼取福为楷模法式、常知所委任为深玄至德；以与物反归复其本、令物大顺于自然之性释末句。御疏以贵无为恬淡、杜绝智诈申首句，以役智生奸诈申难治，以坐进无为、行大朴之风申福，以用智与不用智为两者，以不测其量为深、德被无外为远申末句。此章据《玄德纂疏》卷十七所引。", "shortSimp": "御注" }, { "id": "yanzun", "name": "嚴遵指歸", "short": "嚴遵", "author": "嚴遵", "work": "道德真經指歸", "era": "漢", "years": "約前 83–後 24", "color": "#7a6a4a", "desc": "以自然無為、歸真反樸為宗；此章《玄德纂疏》卷十七存輯文一條，謂昔者帝王經道德、化神明、總清虛、欽大和，非以生知起事導俗務以明人，將以塗人耳目、塞人之心，使人不得知而歸之自然，故人易治而世和平。輯文一條，附於首句。", "count": 1, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–后 24", "descSimp": "以自然无为、归真反朴为宗；此章《玄德纂疏》卷十七存辑文一条，谓昔者帝王经道德、化神明、总清虚、钦大和，非以生知起事导俗务以明人，将以涂人耳目、塞人之心，使人不得知而归之自然，故人易治而世和平。辑文一条，附于首句。", "shortSimp": "严遵" }, { "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；此章五注，以古人用道修身理國、不將奸智役心眩物、含光藏耀全真抱樸釋首句；以君上守質臣下歸淳、不行虛寂唯用奸巧則智多亂甚釋難治；以智慧奸巧傷害人深為賊、質樸無智任物自化君臣俱泰為德（李榮本作「國之德」）；以用智不用智兩者、能知法式本固邦寧為德之妙釋稽式玄德；以德妙不測曰深、尋求不逮曰遠、人皆用智此獨用愚為與物反、不逆物性任之自然為大順釋末句。此章據《玄德纂疏》卷十七所引。", "count": 5, "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；此章五注，以古人用道修身理国、不将奸智役心眩物、含光藏耀全真抱朴释首句；以君上守质臣下归淳、不行虚寂唯用奸巧则智多乱甚释难治；以智慧奸巧伤害人深为贼、质朴无智任物自化君臣俱泰为德（李荣本作「国之德」）；以用智不用智两者、能知法式本固邦宁为德之妙释稽式玄德；以德妙不测曰深、寻求不逮曰远、人皆用智此独用愚为与物反、不逆物性任之自然为大顺释末句。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；此章傳一段，以非發民聰明使益巧智、將塗民耳目使反愚拙立說，謂發聰明則姦詐漸作、法出姦生、刑罰不足畏而天下大亂，此以智知國之賊；塗耳目則姦偽不生、民躋富壽，此不以智知國之福；知此則絀聰明、敦樸厚，是稽古法式，常德深遠與物俱反，然後天下各復其性以至於大順。傳一段。", "count": 1, "nameSimp": "陆希声传", "workSimp": "道德经传", "authorSimp": "陆希声", "eraSimp": "唐", "yearsSimp": "？–895", "descSimp": "以体用、本末说经，长于政教；此章传一段，以非发民聪明使益巧智、将涂民耳目使反愚拙立说，谓发聪明则奸诈渐作、法出奸生、刑罚不足畏而天下大乱，此以智知国之贼；涂耳目则奸伪不生、民跻富寿，此不以智知国之福；知此则绌聪明、敦朴厚，是稽古法式，常德深远与物俱反，然后天下各复其性以至于大顺。传一段。", "shortSimp": "陆传" }, { "id": "lvhuiqing", "name": "呂惠卿傳", "short": "呂傳", "author": "呂惠卿", "work": "道德真經傳", "era": "宋", "years": "1032–1111", "color": "#6a7d5a", "desc": "以道體無知、守母為本；此章傳一段，以在己若昏悶悶推之於民、非明之而愚之立說，謂察察昭昭即明之、若昏悶悶即愚之；民失性居華去實故智多難治，去智與故鎮以無名之樸則自化，以智治之適所以亂之；不以智則無介然之知、其道甚夷而有國之母可以長久；知此兩者於身亦楷式，誠知楷式而不違其德可謂玄，玄則深不可測遠不可量，與物反本無所於逆。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，以在己若昏闷闷推之于民、非明之而愚之立说，谓察察昭昭即明之、若昏闷闷即愚之；民失性居华去实故智多难治，去智与故镇以无名之朴则自化，以智治之适所以乱之；不以智则无介然之知、其道甚夷而有国之母可以长久；知此两者于身亦楷式，诚知楷式而不违其德可谓玄，玄则深不可测远不可量，与物反本无所于逆。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；此章三注，以民溺小智以察為明則智害多、使之無知無欲而聽上則雖有過亦小釋首句；以吾以智御人人亦以智應之、上下交相賊釋賊福；以德與智相反、智之所順小而德之所順大釋末句。解三條。", "count": 3, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "宋", "yearsSimp": "1039–1112", "descSimp": "以体道无知、无所施设为宗；此章三注，以民溺小智以察为明则智害多、使之无知无欲而听上则虽有过亦小释首句；以吾以智御人人亦以智应之、上下交相贼释贼福；以德与智相反、智之所顺小而德之所顺大释末句。解三条。", "shortSimp": "苏解" }, { "id": "wucheng", "name": "吳澄道德真經注", "short": "吳注", "author": "吳澄", "work": "道德真經注", "era": "元", "years": "1249–1333", "color": "#7b5f7a", "desc": "以理氣、斂退說經，兼重字義訓詁；此章為其第五十五章，注四條，以明己之德以明民德、非不欲其明而固欲其愚立說，謂老子生於衰世、見上古淳樸後世澆偽，此憤世矯枉之論，其流之弊為秦燔經書以愚黔首；以法出姦生令下詐起釋難治，以聰明睿知臨下則民化而明智、自晦其明蒞眾則民化而愚昧分釋賊福；以楷為模楷、式為自處卑下釋稽式；以人皆欲智我獨欲愚、相逆乃所以為順之大釋末句。注四條。", "count": 4, "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；此章为其第五十五章，注四条，以明己之德以明民德、非不欲其明而固欲其愚立说，谓老子生于衰世、见上古淳朴后世浇伪，此愤世矫枉之论，其流之弊为秦燔经书以愚黔首；以法出奸生令下诈起释难治，以聪明睿知临下则民化而明智、自晦其明莅众则民化而愚昧分释贼福；以楷为模楷、式为自处卑下释稽式；以人皆欲智我独欲愚、相逆乃所以为顺之大释末句。注四条。", "shortSimp": "吴注" }, { "id": "hanshan", "name": "憨山道德經解", "short": "憨山", "author": "釋德清", "work": "道德經解", "era": "明", "years": "1546–1623", "color": "#8a5f4a", "desc": "以真修、復性為本，兼重教化；此章以明為昭然揭示、愚為可使由不可使知立說，謂上不用智巧、離欲清淨，則民自安其日用之常而黠滑之智自消；以用智之過釋難治，以智治國反為害為賊、不用智而民自安為福；以楷式為好規模、玄德為人不測識；以民欲火馳不返、唯以此化民則日與物反、大順於妙道之域釋末句。解一段，本站分四條。", "count": 4, "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；此章以明为昭然揭示、愚为可使由不可使知立说，谓上不用智巧、离欲清净，则民自安其日用之常而黠滑之智自消；以用智之过释难治，以智治国反为害为贼、不用智而民自安为福；以楷式为好规模、玄德为人不测识；以民欲火驰不返、唯以此化民则日与物反、大顺于妙道之域释末句。解一段，本站分四条。", "shortSimp": "憨山" }, { "id": "weiyuan", "name": "魏源老子本義", "short": "魏源", "author": "魏源", "work": "老子本義", "era": "清", "years": "1794–1857", "color": "#5a6a5a", "desc": "以不盈務內為宗，博引諸家而斷以源案；此章為其第五十六章，校記出傅奕「以其多智也」「賊下福下各有也字」「句上有常字下有也字」、河上本「乃上有然后二字」諸異文；本義謂「知此兩者亦楷式」諸說皆未明，蓋智之為害、不智之為福顯然易知，深信固守而不以智汩其真，即得為治之鵠；常知楷式則智故日去淳樸日全，雖謂玄德可也；德謂之玄則深遠與俗相反，能不疑其相反而深信可法，雖反於世俗乃順於大道；引王弼、呂惠卿、李嘉謨、司馬光諸說。本義一段、校記四條。", "count": 1, "nameSimp": "魏源老子本义", "workSimp": "老子本义", "authorSimp": "魏源", "eraSimp": "清", "yearsSimp": "1794–1857", "descSimp": "以不盈务内为宗，博引诸家而断以源案；此章为其第五十六章，校记出傅奕「以其多智也」「贼下福下各有也字」「句上有常字下有也字」、河上本「乃上有然后二字」诸异文；本义谓「知此两者亦楷式」诸说皆未明，盖智之为害、不智之为福显然易知，深信固守而不以智汩其真，即得为治之鹄；常知楷式则智故日去淳朴日全，虽谓玄德可也；德谓之玄则深远与俗相反，能不疑其相反而深信可法，虽反于世俗乃顺于大道；引王弼、吕惠卿、李嘉谟、司马光诸说。本义一段、校记四条。", "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「六十五章」，以順之則與天下相生、反之則與吾相守立說，謂生智生不智、生福生禍、生德生賊，楷式如斯而未有易；仿其楷、學其式則天下不甘而怨賊起；物欲出生我止其芽、心欲出生我止其幾，非故愚之，以明者非其明也。衍一段。", "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「六十五章」，以顺之则与天下相生、反之则与吾相守立说，谓生智生不智、生福生祸、生德生贼，楷式如斯而未有易；仿其楷、学其式则天下不甘而怨贼起；物欲出生我止其芽、心欲出生我止其几，非故愚之，以明者非其明也。衍一段。", "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": 6, "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": "古之善為道者，非以明民，將以愚之。", "textSimp": "古之善为道者，非以明民，将以愚之。", "translation": "古时善于行道的人，不是用道去启发人民的智巧，而是引导人民归于淳朴。", "translationTrad": "古時善於行道的人，不是用道去啟發人民的智巧，而是引導人民歸於淳樸。", "noteIds": [ "c001", "c002", "c003", "c012", "c016", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056", "c057" ], "noteCount": 17, "charNoteIds": [ "n001", "n002", "n003" ], "key": "laozi-65:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "民之難治，以其智多。", "textSimp": "民之难治，以其智多。", "translation": "人民难以治理，正因为他们的智巧太多。", "translationTrad": "人民難以治理，正因為他們的智巧太多。", "noteIds": [ "c004", "c013", "c016", "c018", "c024", "c031", "c039", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ], "noteCount": 14, "charNoteIds": [ "n004", "n005" ], "key": "laozi-65:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "故以智治國，國之賊；不以智治國，國之福。", "textSimp": "故以智治国，国之贼；不以智治国，国之福。", "translation": "所以用智巧治国，是国家的祸害；不用智巧治国，是国家的福气。", "translationTrad": "所以用智巧治國，是國家的禍害；不用智巧治國，是國家的福氣。", "noteIds": [ "c005", "c006", "c014", "c016", "c019", "c025", "c026", "c032", "c033", "c040", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ], "noteCount": 17, "charNoteIds": [ "n006", "n007" ], "key": "laozi-65:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "知此兩者亦稽式。", "textSimp": "知此两者亦稽式。", "translation": "懂得这两者的得失，也就是治国的法则。", "translationTrad": "懂得這兩者的得失，也就是治國的法則。", "noteIds": [ "c007", "c015", "c016", "c020", "c027", "c034", "c041", "c043", "c044", "c047", "c050", "c054", "c056", "c057" ], "noteCount": 14, "charNoteIds": [ "n008", "n009" ], "key": "laozi-65:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "常知稽式，是謂玄德。", "textSimp": "常知稽式，是谓玄德。", "translation": "常守这一法则，就叫做玄德。", "translationTrad": "常守這一法則，就叫做玄德。", "noteIds": [ "c008", "c015", "c016", "c021", "c028", "c035", "c041", "c043", "c044", "c047", "c051", "c054", "c056", "c057" ], "noteCount": 14, "charNoteIds": [ "n010" ], "key": "laozi-65:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "玄德深矣，遠矣，與物反矣，然後乃至大順。", "textSimp": "玄德深矣，远矣，与物反矣，然后乃至大顺。", "translation": "玄德深远，与万物所求相反，然后才能达到最大的顺遂。", "translationTrad": "玄德深遠，與萬物所求相反，然後才能達到最大的順遂。", "noteIds": [ "c009", "c010", "c011", "c015", "c016", "c022", "c029", "c036", "c042", "c043", "c044", "c047", "c051", "c055", "c056", "c057" ], "noteCount": 16, "charNoteIds": [ "n011", "n012" ], "key": "laozi-65:s006", "n": 6 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者", "kind": "note", "text": "古之善以道治身及治國者。", "authorNote": "河上公此章據四部叢刊本（《老子道德經》卷下）；河上公題「淳德第六十五」。", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "古之善以道治身及治国者。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）（河上公此章據四部叢刊本（《老子道德經》卷下）；河上公題「淳德第六十五」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "authorNoteSimp": "河上公此章据四部丛刊本（《老子道德经》卷下）；河上公题「淳德第六十五」。", "lemmaSimp": "古之善为道者" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "非以明民", "kind": "note", "text": "不以道教民，使明智奸巧也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "不以道教民，使明智奸巧也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "lemmaSimp": "非以明民" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "將以愚之", "kind": "note", "text": "將以道德教民，使樸質不詐偽也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "将以道德教民，使朴质不诈伪也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "lemmaSimp": "将以愚之" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "民之難治，以其智多", "kind": "note", "text": "以其智多為巧偽也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "以其智多为巧伪也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "lemmaSimp": "民之难治，以其智多" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "以智治國，國之賊", "kind": "note", "text": "使智惠之人治國之政事，必遠道德，妄作威福，為國之賊也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "使智惠之人治国之政事，必远道德，妄作威福，为国之贼也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "lemmaSimp": "以智治国，国之贼" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "不以智治國，國之福", "kind": "note", "text": "不使智惠之人知國之政事，則民守正直，不為邪飾，上下相親，君臣同力，故為國之福也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "不使智惠之人知国之政事，则民守正直，不为邪饰，上下相亲，君臣同力，故为国之福也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "lemmaSimp": "不以智治国，国之福" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "知此兩者亦楷式", "kind": "note", "text": "兩者謂智與不智也。常能知智者為賊、不智者能為福，是治身治國之法式也。", "authorNote": "河上公本作「楷式」。", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "两者谓智与不智也。常能知智者为贼、不智者能为福，是治身治国之法式也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）（河上公本作「楷式」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "authorNoteSimp": "河上公本作「楷式」。", "lemmaSimp": "知此两者亦楷式" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "常知稽式，是謂玄德", "kind": "note", "text": "玄，天也。能知治身及治國之法式，是謂與天同德也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "玄，天也。能知治身及治国之法式，是谓与天同德也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "lemmaSimp": "常知稽式，是谓玄德" }, { "id": "c009", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "玄德深矣，遠矣", "kind": "note", "text": "玄德之人，深不可測，遠不可極也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "玄德之人，深不可测，远不可极也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "lemmaSimp": "玄德深矣，远矣" }, { "id": "c010", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "與物反矣", "kind": "note", "text": "玄德之人與萬物反異：萬物欲益己，玄德施與人也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "玄德之人与万物反异：万物欲益己，玄德施与人也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "lemmaSimp": "与物反矣" }, { "id": "c011", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "乃至於大順", "kind": "note", "text": "玄德與萬物反異，故能至大順，順天理也。", "authorNote": "河上公本作「乃至於大順」。", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "玄德与万物反异，故能至大顺，顺天理也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）（河上公本作「乃至於大順」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "authorNoteSimp": "河上公本作「乃至于大顺」。", "lemmaSimp": "乃至于大顺" }, { "id": "c012", "block": 0, "source": "wangbi", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者，非以明民，將以愚之", "kind": "note", "text": "明謂多見巧詐，蔽其樸也；愚謂無知守真，順自然也。", "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": "明谓多见巧诈，蔽其朴也；愚谓无知守真，顺自然也。", "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": "古之善为道者，非以明民，将以愚之" }, { "id": "c013", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "民之難治，以其智多", "kind": "note", "text": "多智巧詐，故難治也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "多智巧诈，故难治也。", "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": "民之难治，以其智多" }, { "id": "c014", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s003" }, "lemma": "故以智治國，國之賊", "kind": "note", "text": "智猶治也。以智而治國，所以謂之賊者，故謂之智也。民之難治，以其多智也，當務塞兊閉門，令無知無欲；而以智術動民，邪心既動，復以巧術防民之偽，民知其術防，隨而避之，思惟密巧，姦偽益滋，故曰以智治國，國之賊也。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "智犹治也。以智而治国，所以谓之贼者，故谓之智也。民之难治，以其多智也，当务塞兊闭门，令无知无欲；而以智术动民，邪心既动，复以巧术防民之伪，民知其术防，随而避之，思惟密巧，奸伪益滋，故曰以智治国，国之贼也。", "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": "故以智治国，国之贼" }, { "id": "c015", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s006" }, "lemma": "知此兩者亦稽式……然後乃至大順", "kind": "note", "text": "稽，同也。今古之所同則不可廢，能知稽式，是謂玄德。玄德深矣遠矣，與物反矣，反其真也，然後乃至大順。", "authorNote": "", "citation": "王弼《老子道德經注》（《道藏》本卷四）", "textSimp": "稽，同也。今古之所同则不可废，能知稽式，是谓玄德。玄德深矣远矣，与物反矣，反其真也，然后乃至大顺。", "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": "知此两者亦稽式……然后乃至大顺" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s006" }, "lemma": "古之善為道章", "kind": "note", "text": "前章舉聖人忘學而能輔導眾生，故次此章，即顯為學之人濟物之行。就此章內，義分有三別：第一引古證今，用遣文明；第二料簡勝劣，以為楷模；第三反俗合真，示其妙趣。", "authorNote": "成玄英章義，分全章為三：一引古證今用遣文明，二料簡勝劣以為楷模，三反俗合真示其妙趣。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "前章举圣人忘学而能辅导众生，故次此章，即显为学之人济物之行。就此章内，义分有三别：第一引古证今，用遣文明；第二料简胜劣，以为楷模；第三反俗合真，示其妙趣。", "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，分全章為三：一引古證今用遣文明，二料簡勝劣以為楷模，三反俗合真示其妙趣。）", "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，分全章为三：一引古证今用遣文明，二料简胜劣以为楷模，三反俗合真示其妙趣。", "lemmaSimp": "古之善为道章" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者，非以明民，將以愚之", "kind": "note", "text": "為道猶修道之夫。實智內明，無幽不燭；外若愚昧，不曜於人，閉智塞聰，韜光晦迹也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "为道犹修道之夫。实智内明，无幽不烛；外若愚昧，不曜于人，闭智塞聪，韬光晦迹也。", "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": "古之善为道者，非以明民，将以愚之" }, { "id": "c018", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "民之難治，以其智多", "kind": "note", "text": "治，理也；智，分別也。言眾生所以難理者，為心多分別，不能虛忘，故難化也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "治，理也；智，分别也。言众生所以难理者，为心多分别，不能虚忘，故难化也。", "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": "民之难治，以其智多" }, { "id": "c019", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "故以智治國，國之賊；不以智治國，國之福", "kind": "note", "text": "若用明察俗，以智治物者，既乖淳和，又同賊害；而無欲無為，至虛至靜，忘心遣智，尸居玄默，以斯馭世者，其唯上德乎！以此格量，勝劣可見。治國既爾，身亦宜然。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "若用明察俗，以智治物者，既乖淳和，又同贼害；而无欲无为，至虚至静，忘心遣智，尸居玄默，以斯驭世者，其唯上德乎！以此格量，胜劣可见。治国既尔，身亦宜然。", "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": "故以智治国，国之贼；不以智治国，国之福" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "知此兩者亦稽式", "kind": "note", "text": "兩者謂前文智與不智，能用智為賊、不智為德者，則可為修身之楷模、治國之洪範也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "两者谓前文智与不智，能用智为贼、不智为德者，则可为修身之楷模、治国之洪范也。", "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": "知此两者亦稽式" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "常知稽式，是謂玄德", "kind": "note", "text": "常能知無分別，為治身之楷式者，可謂深玄之大德也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "常能知无分别，为治身之楷式者，可谓深玄之大德也。", "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": "常知稽式，是谓玄德" }, { "id": "c022", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "玄德深矣，遠矣，與物反矣，然後乃至大順", "kind": "note", "text": "玄德深遠，與物反冥，真契道謂之玄德，窮源極際謂之深遠。深遠之智，智乖於俗，故與物反，然後乃至大順。順有兩種：一順於理，二順於俗。順理則契於妙本，順俗則同塵降迹。問曰：前言反物，後言順俗，前反後順，文豈類乎？答曰：前言反者，此明不反而反；後言順者，亦不順而順。不順而順，順不乖反；不反而反，反不乖順，亦何所嫌耶？問曰：經稱大順，順亦有大小乎？答曰：夫以順對違，雖順而小；今不順不違，而為不順，順不異違，違不乖順，所以出處默語，唯道是從，和光同塵而恒順於理，不問順與不順、不順與順、順與不順，一時皆順，是故無順無不順，亦無無不順，而能無不順，乃至非不順，故名為大順。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "玄德深远，与物反冥，真契道谓之玄德，穷源极际谓之深远。深远之智，智乖于俗，故与物反，然后乃至大顺。顺有两种：一顺于理，二顺于俗。顺理则契于妙本，顺俗则同尘降迹。问曰：前言反物，后言顺俗，前反后顺，文岂类乎？答曰：前言反者，此明不反而反；后言顺者，亦不顺而顺。不顺而顺，顺不乖反；不反而反，反不乖顺，亦何所嫌耶？问曰：经称大顺，顺亦有大小乎？答曰：夫以顺对违，虽顺而小；今不顺不违，而为不顺，顺不异违，违不乖顺，所以出处默语，唯道是从，和光同尘而恒顺于理，不问顺与不顺、不顺与顺、顺与不顺，一时皆顺，是故无顺无不顺，亦无不顺，而能无不顺，乃至非不顺，故名为大顺。", "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": "玄德深矣，远矣，与物反矣，然后乃至大顺" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者，非以明民，將以愚之", "kind": "note", "text": "人君善為道者，非以其道明示於人，將導之以和，使歸復於樸，令如愚爾。", "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": "人君善为道者，非以其道明示于人，将导之以和，使归复于朴，令如愚尔。", "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": "古之善为道者，非以明民，将以愚之" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "民之難治，以其智多", "kind": "note", "text": "君將明道以臨下，人必使智以應上，智多則詐興，是難治。", "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": "君将明道以临下，人必使智以应上，智多则诈兴，是难治。", "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": "民之难治，以其智多" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "故以智治國，國之賊", "kind": "note", "text": "以，用也。人君任用多智之臣，使令理國，智多必作法，法作則奸生，故云賊國也。", "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": "以，用也。人君任用多智之臣，使令理国，智多必作法，法作则奸生，故云贼国也。", "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": "故以智治国，国之贼" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不以智治國，國之福", "kind": "note", "text": "若不用巧智之臣，但取純德之士，使偃息蕃醜，弄丸解難，自然智詐日薄，淳樸日興，人和年豐，曰福。", "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": "若不用巧智之臣，但取纯德之士，使偃息蕃丑，弄丸解难，自然智诈日薄，淳朴日兴，人和年丰，曰福。", "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": "不以智治国，国之福" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "知此兩者亦稽式", "kind": "note", "text": "役智詐則害於人，任純德則福於國。人君能知此兩者，委任純德臣，為楷模法式。", "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": "役智诈则害于人，任纯德则福于国。人君能知此两者，委任纯德臣，为楷模法式。", "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": "知此两者亦稽式" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "常知稽式，是謂玄德", "kind": "note", "text": "人君常知所委任，是謂深玄至德爾。", "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": "人君常知所委任，是谓深玄至德尔。", "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": "常知稽式，是谓玄德" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "玄德深矣，遠矣，與物反矣，然後乃至大順", "kind": "note", "text": "玄德深遠，能與物反，歸復其本，令物乃至大順於自然之性爾。", "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": "玄德深远，能与物反，归复其本，令物乃至大顺于自然之性尔。", "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": "玄德深矣，远矣，与物反矣，然后乃至大顺" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者，非以明民，將以愚之", "kind": "note", "text": "言古之人君善能用道為化者，貴夫無為恬淡，非炫耀其道明示於人，將導以純和，杜絕智詐，令質樸如愚爾。", "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": "言古之人君善能用道为化者，贵夫无为恬淡，非炫耀其道明示于人，将导以纯和，杜绝智诈，令质朴如愚尔。", "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": "古之善为道者，非以明民，将以愚之" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "民之難治，以其智多", "kind": "note", "text": "人之所以難理化者，正以其智太多。智之太多，猶人君明道以臨下，是使下人役用其智而生奸詐，故難理爾。", "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": "人之所以难理化者，正以其智太多。智之太多，犹人君明道以临下，是使下人役用其智而生奸诈，故难理尔。", "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": "民之难治，以其智多" }, { "id": "c032", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "故以智治國，國之賊", "kind": "note", "text": "以，用也；賊，害也。言人君任用智詐之臣，使之理國，智多則權謀將作，謀用則情偽斯起，偽起則道廢，有害於國，故云國之賊。", "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": "以，用也；贼，害也。言人君任用智诈之臣，使之理国，智多则权谋将作，谋用则情伪斯起，伪起则道废，有害于国，故云国之贼。", "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": "故以智治国，国之贼" }, { "id": "c033", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "不以智治國，國之福", "kind": "note", "text": "人君不任智詐之臣，但求淳德之士，使坐進無為之道，行大樸之風，交泰致和，是國之福也。", "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": "人君不任智诈之臣，但求淳德之士，使坐进无为之道，行大朴之风，交泰致和，是国之福也。", "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": "不以智治国，国之福" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "知此兩者亦稽式", "kind": "note", "text": "兩者謂用智與不用智也。楷，模也；式，法也。人君知用智則為賊，不用則為福，即當去賊取福，如此者可為理國之楷模法式也。", "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": "两者谓用智与不用智也。楷，模也；式，法也。人君知用智则为贼，不用则为福，即当去贼取福，如此者可为理国之楷模法式也。", "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": "知此两者亦稽式" }, { "id": "c035", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "常知稽式，是謂玄德", "kind": "note", "text": "玄，深也，妙也。人君常能知此兩者為楷模法式，是謂深遠玄妙之德爾。", "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": "玄，深也，妙也。人君常能知此两者为楷模法式，是谓深远玄妙之德尔。", "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": "常知稽式，是谓玄德" }, { "id": "c036", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "玄德深矣，遠矣，與物反矣，然後乃至大順", "kind": "note", "text": "此結難也。玄德之君，無為而化，不測其量，深也；德被無外，遠也。故能與萬物反歸妙本，然後乃至大順於自然真性爾。", "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": "此结难也。玄德之君，无为而化，不测其量，深也；德被无外，远也。故能与万物反归妙本，然后乃至大顺于自然真性尔。", "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": "玄德深矣，远矣，与物反矣，然后乃至大顺" }, { "id": "c037", "block": 0, "source": "yanzun", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者，非以明民，將以愚之", "kind": "note", "text": "昔者帝王經道德，化神明，總清虛，欽大和也，非以生知起事導俗，務以明人也；將以塗人耳目，塞人之心，使人不得知，歸之自然，故人易治而世和平也。", "authorNote": "嚴遵《指歸》此章輯文，據《玄德纂疏》卷十七所引。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十七所引輯文）", "textSimp": "昔者帝王经道德，化神明，总清虚，钦大和也，非以生知起事导俗，务以明人也；将以涂人耳目，塞人之心，使人不得知，归之自然，故人易治而世和平也。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十七所引輯文）（嚴遵《指歸》此章輯文，據《玄德纂疏》卷十七所引。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十七所引辑文）", "authorNoteSimp": "严遵《指归》此章辑文，据《玄德纂疏》卷十七所引。", "lemmaSimp": "古之善为道者，非以明民，将以愚之" }, { "id": "c038", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者，非以明民，將以愚之", "kind": "note", "text": "欲教令俗，先引古人。古人用道修身理國，不將奸智役心眩物，此非以明人也；含光藏耀，全真抱樸，分別智息，將以愚之也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "欲教令俗，先引古人。古人用道修身理国，不将奸智役心眩物，此非以明人也；含光藏耀，全真抱朴，分别智息，将以愚之也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "lemmaSimp": "古之善为道者，非以明民，将以愚之" }, { "id": "c039", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "民之難治，以其智多", "kind": "note", "text": "君上守質，臣下歸淳，未假威刑，自然順化。若也不行虛寂道德，唯用奸巧智慧，智多亂甚，故難理也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "君上守质，臣下归淳，未假威刑，自然顺化。若也不行虚寂道德，唯用奸巧智慧，智多乱甚，故难理也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "lemmaSimp": "民之难治，以其智多" }, { "id": "c040", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "故以智治國，國之賊；不以智治國，國之福", "kind": "note", "text": "智慧奸巧，傷害人深，國之賊也；質樸無智，任物自化，各事其業，俗樂家安，物我無傷，君臣俱泰，國之德也。", "authorNote": "李榮注引經作「不以智治國，國之德」，諸本作「福」。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "智慧奸巧，伤害人深，国之贼也；质朴无智，任物自化，各事其业，俗乐家安，物我无伤，君臣俱泰，国之德也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（李榮注引經作「不以智治國，國之德」，諸本作「福」。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "李荣注引经作「不以智治国，国之德」，诸本作「福」。", "lemmaSimp": "故以智治国，国之贼；不以智治国，国之福" }, { "id": "c041", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s005" }, "lemma": "知此兩者亦稽式，常知稽式，是謂玄德", "kind": "note", "text": "用智不用智，兩者也：用之則賊害，不用則無傷。能知百姓無傷，此知理國楷模法式也。能知法式，本固邦寧，德之妙也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "用智不用智，两者也：用之则贼害，不用则无伤。能知百姓无伤，此知理国楷模法式也。能知法式，本固邦宁，德之妙也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "lemmaSimp": "知此两者亦稽式，常知稽式，是谓玄德" }, { "id": "c042", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "玄德深矣，遠矣，與物反矣，然後乃至大順", "kind": "note", "text": "德妙不測曰深，尋求不逮曰遠。人皆用智，此獨用愚，與物反也；不逆物性，任之自然，斯大順也。亦言道本虛玄，俗便滓穢：順俗求道，失之於真；反俗修德，入之於妙。入妙則無可無不可，歸真則無通無不通。既其虛應無方，故能大順平等。", "authorNote": "李榮本「然後迺至大順」。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "德妙不测曰深，寻求不逮曰远。人皆用智，此独用愚，与物反也；不逆物性，任之自然，斯大顺也。亦言道本虚玄，俗便滓秽：顺俗求道，失之于真；反俗修德，入之于妙。入妙则无可无不可，归真则无通无不通。既其虚应无方，故能大顺平等。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十七所引）（李榮本「然後迺至大順」。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "李荣本「然后迺至大顺」。", "lemmaSimp": "玄德深矣，远矣，与物反矣，然后乃至大顺" }, { "id": "c043", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s006" }, "lemma": "古之善為道者章", "kind": "note", "text": "夫古之善為道以治天下者，非以發民聰明使益其巧智也，將以塗民耳目使反於愚拙也。是何也？夫民之所以難治者，以其多智也。若又發其聰明，則智益多而巧愈甚，故所務塞其兌、閉其門，使無知無欲而已。苟發其聰明，則姦詐漸作；姦詐既作，則必為法令以禁制之。法出而姦愈生，令下而詐愈起，以至刑罰不足畏其意，殺戮不能服其心，於是乎天下大亂。此民以智知國之賊害也。苟能塗其耳目，則姦偽不生而亂賊不作，民躋富壽之域，斯乃天下之福，此民不智知國之福善也。能知民以智知國之為賊，則絀聰明以愚之；能知民不以智知國之為福，則敦樸厚以鎮之。是乃稽古之法式；能知稽古之法式，則是玄妙之常德。常德深遠，與物俱反，然後天下各復其性，以至於大順矣。", "authorNote": "陸希聲經文作「民之難理」，注文仍作「難治」。", "citation": "陸希聲《道德經傳》（《道藏》本卷四）", "textSimp": "夫古之善为道以治天下者，非以发民聪明使益其巧智也，将以涂民耳目使反于愚拙也。是何也？夫民之所以难治者，以其多智也。若又发其聪明，则智益多而巧愈甚，故所务塞其兑、闭其门，使无知无欲而已。苟发其聪明，则奸诈渐作；奸诈既作，则必为法令以禁制之。法出而奸愈生，令下而诈愈起，以至刑罚不足畏其意，杀戮不能服其心，于是乎天下大乱。此民以智知国之贼害也。苟能涂其耳目，则奸伪不生而乱贼不作，民跻富寿之域，斯乃天下之福，此民不智知国之福善也。能知民以智知国之为贼，则绌聪明以愚之；能知民不以智知国之为福，则敦朴厚以镇之。是乃稽古之法式；能知稽古之法式，则是玄妙之常德。常德深远，与物俱反，然后天下各复其性，以至于大顺矣。", "citationFull": "陸希聲《道德經傳》（《道藏》本卷四）（陸希聲經文作「民之難理」，注文仍作「難治」。）", "citationSimp": "陆希声《道德经传》（《道藏》本卷四）", "authorNoteSimp": "陆希声经文作「民之难理」，注文仍作「难治」。", "lemmaSimp": "古之善为道者章" }, { "id": "c044", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s006" }, "lemma": "古之善為道章", "kind": "note", "text": "眾人昭昭，我獨若昏；俗人察察，我獨悶悶；我愚人之心也哉！古之善為道者，在己若此，則推之於民也，固非明之，將以愚之也。察察昭昭，則所謂明之也；若昏悶悶，則所謂愚之也。民之失性，居華而去實，故智多而難治。誠欲治之，則去智與故，鎮之以無名之樸，則彼將自化；而以智治之，適所以亂之也。蓋不識不知，順帝之則，而毀則為賊；治國而以智，則毀其則矣，故曰以智治國，國之賊。治國而不以智，則無介然之知，其道甚夷，而無益生之祥，則有國之母可以長久，故不以智治國，國之福。知此兩者，非特施之於治國而已，而於身亦楷式而未嘗違也。蓋知其子，守其母，歿身不殆，則不以智治之而福者也；開其兌，濟其事，終身不救，則以智治之而賊者也。則不以智之與以智，非亦我之楷式乎？誠知楷式而不違其德，可謂玄矣；德而至於玄，則深而不可測，遠而不可量，以情觀之，不能莫逆於心；及其至也，與物反本，無所於逆矣。故曰常知楷式是謂玄德，玄德深矣遠矣，與物反矣，然後乃至大順。", "authorNote": "", "citation": "呂惠卿《道德真經傳》（《道藏》本卷四）", "textSimp": "众人昭昭，我独若昏；俗人察察，我独闷闷；我愚人之心也哉！古之善为道者，在己若此，则推之于民也，固非明之，将以愚之也。察察昭昭，则所谓明之也；若昏闷闷，则所谓愚之也。民之失性，居华而去实，故智多而难治。诚欲治之，则去智与故，镇之以无名之朴，则彼将自化；而以智治之，适所以乱之也。盖不识不知，顺帝之则，而毁则为贼；治国而以智，则毁其则矣，故曰以智治国，国之贼。治国而不以智，则无介然之知，其道甚夷，而无益生之祥，则有国之母可以长久，故不以智治国，国之福。知此两者，非特施之于治国而已，而于身亦楷式而未尝违也。盖知其子，守其母，殁身不殆，则不以智治之而福者也；开其兑，济其事，终身不救，则以智治之而贼者也。则不以智之与以智，非亦我之楷式乎？诚知楷式而不违其德，可谓玄矣；德而至于玄，则深而不可测，远而不可量，以情观之，不能莫逆于心；及其至也，与物反本，无所于逆矣。故曰常知楷式是谓玄德，玄德深矣远矣，与物反矣，然后乃至大顺。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本卷四）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本卷四）", "lemmaSimp": "古之善为道章" }, { "id": "c045", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者，非以明民，將以愚之", "kind": "note", "text": "古之所謂智者，知道之大全而覽於物之終始，故足貴也。凡民不足以知此，而溺於小智，以察為明，則智之害多矣。故聖人以道治民，非以明之，將以愚之耳。蓋使之無知無欲，而聽上之所為，則雖有過亦小矣。", "authorNote": "蘇轍本此句下作「民知難治」，諸本作「民之難治」，今從諸本。", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "古之所谓智者，知道之大全而览于物之终始，故足贵也。凡民不足以知此，而溺于小智，以察为明，则智之害多矣。故圣人以道治民，非以明之，将以愚之耳。盖使之无知无欲，而听上之所为，则虽有过亦小矣。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）（蘇轍本此句下作「民知難治」，諸本作「民之難治」，今從諸本。）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "authorNoteSimp": "苏辙本此句下作「民知难治」，诸本作「民之难治」，今从诸本。", "lemmaSimp": "古之善为道者，非以明民，将以愚之" }, { "id": "c046", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s003" }, "lemma": "民之難治，以其智多；故以智治國，國之賊，不以智治國，國之福", "kind": "note", "text": "吾以智御人，人亦以智應之，而上下交相賊矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "吾以智御人，人亦以智应之，而上下交相贼矣。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "lemmaSimp": "民之难治，以其智多；故以智治国，国之贼，不以智治国，国之福" }, { "id": "c047", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s006" }, "lemma": "知此兩者亦稽式……然後乃至大順", "kind": "note", "text": "吾之所貴者德也，物之所貴者智也。德與智固相反，然智之所順者小而德之所順者大矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "吾之所贵者德也，物之所贵者智也。德与智固相反，然智之所顺者小而德之所顺者大矣。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "lemmaSimp": "知此两者亦稽式……然后乃至大顺" }, { "id": "c048", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者，非以明民，將以愚之", "kind": "note", "text": "有所知為明，無所知為愚。古者聖人明己之德以明民德，亦欲民之愚者進於明而有所知也。惟其愚而不能使之知，非不欲其明而固欲其愚也。老子生於衰世，見上古無為而治，其民淳樸而無知；後世有為而治，其民澆偽而有知。善為道者化民為淳樸，非欲使之明，但欲使之愚而已。此憤世矯枉之論，其流之弊，則為秦之燔經書以愚黔首。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "有所知为明，无所知为愚。古者圣人明己之德以明民德，亦欲民之愚者进于明而有所知也。惟其愚而不能使之知，非不欲其明而固欲其愚也。老子生于衰世，见上古无为而治，其民淳朴而无知；后世有为而治，其民浇伪而有知。善为道者化民为淳朴，非欲使之明，但欲使之愚而已。此愤世矫枉之论，其流之弊，则为秦之燔经书以愚黔首。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "lemmaSimp": "古之善为道者，非以明民，将以愚之" }, { "id": "c049", "block": 0, "source": "wucheng", "target": { "start": "s002", "end": "s003" }, "lemma": "民之難治，以其智多；故以智治國，國之賊，不以智治國，國之福", "kind": "note", "text": "民之所以難治者，以其明智之多，是以法出姦生，令下詐起。以智治國，謂聰明睿知以有臨，使其民亦化而明智，則機巧慧點而難治，以智治國者，國之賊害也。不以智治國，謂自晦其明以蒞眾，使其民亦化而愚昧，則倥侗顓蒙而易治，不以智治國者，國之福利也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "民之所以难治者，以其明智之多，是以法出奸生，令下诈起。以智治国，谓聪明睿知以有临，使其民亦化而明智，则机巧慧点而难治，以智治国者，国之贼害也。不以智治国，谓自晦其明以莅众，使其民亦化而愚昧，则倥侗颛蒙而易治，不以智治国者，国之福利也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "lemmaSimp": "民之难治，以其智多；故以智治国，国之贼，不以智治国，国之福" }, { "id": "c050", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s004" }, "lemma": "知此兩者亦稽式", "kind": "note", "text": "兩者，以智與不以智也。楷者，以為模楷效法之也；式，自處於卑也。乘車者直躬憑軾則為自處於高上，俯首憑式則為自處於卑下。不自處以智而自處以愚者，不高上而自卑下也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "两者，以智与不以智也。楷者，以为模楷效法之也；式，自处于卑也。乘车者直躬凭轼则为自处于高上，俯首凭式则为自处于卑下。不自处以智而自处以愚者，不高上而自卑下也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "lemmaSimp": "知此两者亦稽式" }, { "id": "c051", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s006" }, "lemma": "常知稽式，是謂玄德；玄德深矣，遠矣，與物反矣，然後乃至大順", "kind": "note", "text": "能知效法自處卑下之聖人，則為玄妙之德。玄妙之德，深遠而不淺近，故人不可測知。人皆欲智，我獨欲愚，是與物相反也。相反，相逆也；不相反，相順也。與物相順而不足以為順，相逆雖不順，迺所以為順之大，故為玄妙深遠不可測之德也。", "authorNote": "吳澄以此章為其第五十五章，末作「廼至於大順」。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "能知效法自处卑下之圣人，则为玄妙之德。玄妙之德，深远而不浅近，故人不可测知。人皆欲智，我独欲愚，是与物相反也。相反，相逆也；不相反，相顺也。与物相顺而不足以为顺，相逆虽不顺，迺所以为顺之大，故为玄妙深远不可测之德也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（吳澄以此章為其第五十五章，末作「廼至於大順」。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "吴澄以此章为其第五十五章，末作「廼至于大顺」。", "lemmaSimp": "常知稽式，是谓玄德；玄德深矣，远矣，与物反矣，然后乃至大顺" }, { "id": "c052", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s001" }, "lemma": "古之善為道者，非以明民，將以愚之", "kind": "note", "text": "此言聖人治國之要，當以樸實為本，不可以智夸民也。明者，昭然揭示之意；愚者，民可使由之、不可使知之之意。夫民之所趨，皆觀望於上也，所謂百姓皆注其耳目。凡民之欲蔽，皆上有以啟之，故上有好者，下必有甚焉者也。故聖人在上，善能以斯道覺斯民，當先身以教之，上先不用智巧，離欲清淨，一無所好，若無所知者，則民自各安其日用之常，絕無一念好尚之心，而黠滑之智自消，奸盜之行自絕矣。所謂我好靜而民自正，我無為而民自化，故曰非以明民，將以愚之。此重在以字。前云眾人皆有以。以，如春秋以某師之以，謂左右之也。此其上不用智，故民易治耳。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "此言圣人治国之要，当以朴实为本，不可以智夸民也。明者，昭然揭示之意；愚者，民可使由之、不可使知之之意。夫民之所趋，皆观望于上也，所谓百姓皆注其耳目。凡民之欲蔽，皆上有以启之，故上有好者，下必有甚焉者也。故圣人在上，善能以斯道觉斯民，当先身以教之，上先不用智巧，离欲清净，一无所好，若无所知者，则民自各安其日用之常，绝无一念好尚之心，而黠滑之智自消，奸盗之行自绝矣。所谓我好静而民自正，我无为而民自化，故曰非以明民，将以愚之。此重在以字。前云众人皆有以。以，如春秋以某师之以，谓左右之也。此其上不用智，故民易治耳。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "古之善为道者，非以明民，将以愚之" }, { "id": "c053", "block": 0, "source": "hanshan", "target": { "start": "s002", "end": "s003" }, "lemma": "民之難治，以其智多；故以智治國，國之賊，不以智治國，國之福", "kind": "note", "text": "然民之難治者，皆用智之過也。足知以智治國者，反為害也，乃國之賊；不用智而民自安，則為國之福矣。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "然民之难治者，皆用智之过也。足知以智治国者，反为害也，乃国之贼；不用智而民自安，则为国之福矣。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "民之难治，以其智多；故以智治国，国之贼，不以智治国，国之福" }, { "id": "c054", "block": 0, "source": "hanshan", "target": { "start": "s004", "end": "s005" }, "lemma": "知此兩者亦稽式；常知稽式，是謂玄德", "kind": "note", "text": "人能知此兩者，可為治國之楷式也。楷式，好規模也。苟能知此楷式，是謂之玄德矣。玄德，謂德之玄妙，而人不測識也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "人能知此两者，可为治国之楷式也。楷式，好规模也。苟能知此楷式，是谓之玄德矣。玄德，谓德之玄妙，而人不测识也。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "知此两者亦稽式；常知稽式，是谓玄德" }, { "id": "c055", "block": 0, "source": "hanshan", "target": { "start": "s006", "end": "s006" }, "lemma": "玄德深矣，遠矣，與物反矣，然後乃至大順", "kind": "note", "text": "故歎之曰：玄德深矣遠矣，非淺識者所可知也。民之欲，火馳而不返，唯以此化民，則民自然日與物相反，而大順於妙道之域矣。語曰：齊一變至於魯，魯一變至於道，猶有智也，況玄德乎。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "故叹之曰：玄德深矣远矣，非浅识者所可知也。民之欲，火驰而不返，唯以此化民，则民自然日与物相反，而大顺于妙道之域矣。语曰：齐一变至于鲁，鲁一变至于道，犹有智也，况玄德乎。", "citationFull": "釋德清《道德經解》（公開轉錄本）", "citationSimp": "释德清《道德经解》（公开转录本）", "lemmaSimp": "玄德深矣，远矣，与物反矣，然后乃至大顺" }, { "id": "c056", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "古之善為道者章", "kind": "note", "text": "此章惟「知此兩者亦楷式」句，諸說皆未明。蓋古之善為士者，雖微妙玄通，深不可識，而至於智之為害、不智之為福，則顯然明白而易知，但能深信固守，而不以智汩其真，則雖其體用之大全未易窺，亦可以得為治之鵠而不至有失矣，故曰知此兩者亦楷式也。然誠能常常知之以為楷式，則智故日去，淳樸日全，其政悶悶，其民淳淳，豈但不賊已哉，雖謂之玄德亦可矣。蓋德謂之玄，則深遠與俗相反，聞者或大笑之，次亦若存若亡；今此獨能不疑其相反，而深信其可法，則雖反於世俗，乃順於大道也。順於道，非玄德而何？而知之者何少哉！", "authorNote": "魏源以此章為其第五十六章；本義引王弼、呂惠卿、李嘉謨、司馬光諸說。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "此章惟「知此两者亦楷式」句，诸说皆未明。盖古之善为士者，虽微妙玄通，深不可识，而至于智之为害、不智之为福，则显然明白而易知，但能深信固守，而不以智汩其真，则虽其体用之大全未易窥，亦可以得为治之鹄而不至有失矣，故曰知此两者亦楷式也。然诚能常常知之以为楷式，则智故日去，淳朴日全，其政闷闷，其民淳淳，岂但不贼已哉，虽谓之玄德亦可矣。盖德谓之玄，则深远与俗相反，闻者或大笑之，次亦若存若亡；今此独能不疑其相反，而深信其可法，则虽反于世俗，乃顺于大道也。顺于道，非玄德而何？而知之者何少哉！", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（魏源以此章為其第五十六章；本義引王弼、呂惠卿、李嘉謨、司馬光諸說。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "魏源以此章为其第五十六章；本义引王弼、吕惠卿、李嘉谟、司马光诸说。", "lemmaSimp": "古之善为道者章" }, { "id": "c057", "block": 0, "source": "wangfuzhi", "target": { "start": "s001", "end": "s006" }, "lemma": "古之善為道者章", "kind": "note", "text": "順之則與天下相生，反之則與吾相守。生者，生智，生不智；生福，生禍；生德，生賊；莫必其生，而順亦不長也。守者，吾守吾，天下守天下，而不相詔也。夫道之使有是天下也，天下不吾，而吾不天下，久矣。楷式如斯，而未有易也。仿其楷，多其瓮缶而土裂於邱；學其式，多其觚豆而木落於山，天下其為我之瓮缶與其觚豆乎？彼且不甘而怨賊起矣。物欲出生，我止其芽，則天下全其膏潤；心欲出生，我止其幾，則魂魄全其常明。非故愚之也，以明者非其明也。", "authorNote": "王夫之標「六十五章」，末作「反乃至于大顺」。", "citation": "王夫之《老子衍》（公開轉錄本）", "textSimp": "顺之则与天下相生，反之则与吾相守。生者，生智，生不智；生福，生祸；生德，生贼；莫必其生，而顺亦不长也。守者，吾守吾，天下守天下，而不相诏也。夫道之使有是天下也，天下不吾，而吾不天下，久矣。楷式如斯，而未有易也。仿其楷，多其瓮缶而土裂于邱；学其式，多其觚豆而木落于山，天下其为我之瓮缶与其觚豆乎？彼且不甘而怨贼起矣。物欲出生，我止其芽，则天下全其膏润；心欲出生，我止其几，则魂魄全其常明。非故愚之也，以明者非其明也。", "citationFull": "王夫之《老子衍》（公開轉錄本）（王夫之標「六十五章」，末作「反乃至于大顺」。）", "citationSimp": "王夫之《老子衍》（公开转录本）", "authorNoteSimp": "王夫之标「六十五章」，末作「反乃至于大顺」。", "lemmaSimp": "古之善为道者章" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 2, "end": 6, "char": "善為道者", "charSimp": "善为道者", "startSimp": 2, "endSimp": 6, "pinyin": "shàn wéi dào zhě", "gloss": "善於行道的人。", "glossSimp": "善于行道的人。", "general": "河上公謂古之善以道治身及治國者；王弼以明蔽樸、愚守真釋之；成玄英謂修道之夫實智內明而外若愚昧；御注謂善能用道為化；李榮謂古人用道修身理國；陸希聲謂善為道以治天下；呂惠卿謂在己若昏悶悶；蘇轍謂聖人以道治民；吳澄謂化民為淳樸；憨山謂當以樸實為本；魏源謂智害不智福易知；王夫之謂非故愚之；嚴遵謂昔者帝王經道德化神明。", "generalSimp": "河上公谓古之善以道治身及治国者；王弼以明蔽朴、愚守真释之；成玄英谓修道之夫实智内明而外若愚昧；御注谓善能用道为化；李荣谓古人用道修身理国；陆希声谓善为道以治天下；吕惠卿谓在己若昏闷闷；苏辙谓圣人以道治民；吴澄谓化民为淳朴；憨山谓当以朴实为本；魏源谓智害不智福易知；王夫之谓非故愚之；严遵谓昔者帝王经道德化神明。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c012", "c016", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056", "c057" ], "refsSimp": [ "c001", "c012", "c016", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056", "c057" ] }, { "id": "n002", "sentenceId": "s001", "start": 9, "end": 11, "char": "明民", "charSimp": "明民", "startSimp": 9, "endSimp": 11, "pinyin": "míng mín", "gloss": "使人民明智、機巧。", "glossSimp": "使人民明智、机巧。", "general": "河上公謂不以道教民使明智奸巧；王弼謂明是多見巧詐蔽其樸；成玄英謂外若愚昧不曜於人；御注謂非以道明示於人；李榮謂不將奸智役心眩物；陸希聲謂非發民聰明使益巧智；呂惠卿謂察察昭昭即明之；蘇轍謂民溺小智以察為明；吳澄謂明己之德以明民德；憨山謂明是昭然揭示；王夫之謂以明者非其明；嚴遵謂非以生知起事導俗務以明人。", "generalSimp": "河上公谓不以道教民使明智奸巧；王弼谓明是多见巧诈蔽其朴；成玄英谓外若愚昧不曜于人；御注谓非以道明示于人；李荣谓不将奸智役心眩物；陆希声谓非发民聪明使益巧智；吕惠卿谓察察昭昭即明之；苏辙谓民溺小智以察为明；吴澄谓明己之德以明民德；憨山谓明是昭然揭示；王夫之谓以明者非其明；严遵谓非以生知起事导俗务以明人。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c012", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056" ], "refsSimp": [ "c002", "c012", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056" ] }, { "id": "n003", "sentenceId": "s001", "start": 14, "end": 16, "char": "愚之", "charSimp": "愚之", "startSimp": 14, "endSimp": 16, "pinyin": "yú zhī", "gloss": "使之淳樸無智。", "glossSimp": "使之淳朴无智。", "general": "河上公謂將以道德教民使樸質不詐偽；王弼謂無知守真順自然；成玄英謂閉智塞聰韜光晦迹；御注謂導之以和使歸復於樸；李榮謂含光藏耀全真抱樸；陸希聲謂塗民耳目使反愚拙；呂惠卿謂若昏悶悶即愚之；蘇轍謂使之無知無欲；吳澄謂非不欲其明而固欲其愚；憨山謂民可使由不可使知；魏源謂不以智汩其真；王夫之謂非故愚之；嚴遵謂塗人耳目塞人之心。", "generalSimp": "河上公谓将以道德教民使朴质不诈伪；王弼谓无知守真顺自然；成玄英谓闭智塞聪韬光晦迹；御注谓导之以和使归复于朴；李荣谓含光藏耀全真抱朴；陆希声谓涂民耳目使反愚拙；吕惠卿谓若昏闷闷即愚之；苏辙谓使之无知无欲；吴澄谓非不欲其明而固欲其愚；憨山谓民可使由不可使知；魏源谓不以智汩其真；王夫之谓非故愚之；严遵谓涂人耳目塞人之心。", "variants": [], "variantsSimp": [], "refs": [ "c003", "c012", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056" ], "refsSimp": [ "c003", "c012", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056" ] }, { "id": "n004", "sentenceId": "s002", "start": 2, "end": 4, "char": "難治", "charSimp": "难治", "startSimp": 2, "endSimp": 4, "pinyin": "nán zhì", "gloss": "難以治理。", "glossSimp": "难以治理。", "general": "河上公謂以其智多為巧偽；王弼謂多智巧詐故難治；成玄英謂心多分別不能虛忘；御注謂智多則詐興；御疏謂役智生奸詐；李榮謂智多亂甚；陸希聲經文作「難理」而注仍作「難治」；呂惠卿謂民失性居華去實故智多難治；蘇轍謂上下交相賊；吳澄謂法出姦生令下詐起；憨山謂皆用智之過；魏源謂智之為害；王夫之謂生智生不智；嚴遵謂塗耳目則人易治。", "generalSimp": "河上公谓以其智多为巧伪；王弼谓多智巧诈故难治；成玄英谓心多分别不能虚忘；御注谓智多则诈兴；御疏谓役智生奸诈；李荣谓智多乱甚；陆希声经文作「难理」而注仍作「难治」；吕惠卿谓民失性居华去实故智多难治；苏辙谓上下交相贼；吴澄谓法出奸生令下诈起；憨山谓皆用智之过；魏源谓智之为害；王夫之谓生智生不智；严遵谓涂耳目则人易治。", "variants": [], "variantsSimp": [], "refs": [ "c004", "c013", "c018", "c024", "c031", "c039", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ], "refsSimp": [ "c004", "c013", "c018", "c024", "c031", "c039", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ] }, { "id": "n005", "sentenceId": "s002", "start": 7, "end": 9, "char": "智多", "charSimp": "智多", "startSimp": 7, "endSimp": 9, "pinyin": "zhì duō", "gloss": "智巧太多。", "glossSimp": "智巧太多。", "general": "河上公謂智多為巧偽；王弼謂多智巧詐；成玄英謂多分別；御注謂智多則詐興；御疏謂役用其智而生奸詐；李榮謂智多亂甚；陸希聲謂智益多而巧愈甚；呂惠卿謂智多難治；蘇轍謂以智相應；吳澄謂明智之多；憨山謂用智之過；魏源謂智之為害；王夫之謂生智；嚴遵謂塞人之心使不得知。", "generalSimp": "河上公谓智多为巧伪；王弼谓多智巧诈；成玄英谓多分别；御注谓智多则诈兴；御疏谓役用其智而生奸诈；李荣谓智多乱甚；陆希声谓智益多而巧愈甚；吕惠卿谓智多难治；苏辙谓以智相应；吴澄谓明智之多；憨山谓用智之过；魏源谓智之为害；王夫之谓生智；严遵谓塞人之心使不得知。", "variants": [], "variantsSimp": [], "refs": [ "c004", "c013", "c018", "c024", "c031", "c039", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ], "refsSimp": [ "c004", "c013", "c018", "c024", "c031", "c039", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ] }, { "id": "n006", "sentenceId": "s003", "start": 6, "end": 9, "char": "國之賊", "charSimp": "国之贼", "startSimp": 6, "endSimp": 9, "pinyin": "guó zhī zéi", "gloss": "國家的禍害。賊，害也。", "glossSimp": "国家的祸害。贼，害也。", "general": "河上公謂使智惠之人治國必遠道德妄作威福；王弼謂以智術動民、以巧術防偽則姦偽益滋；成玄英謂用明察俗既乖淳和又同賊害；御注謂任用多智之臣智多必作法法作則奸生；御疏謂智多則權謀作、情偽起而道廢；李榮謂智慧奸巧傷害人深；陸希聲謂發聰明則法出姦生、刑罰不足畏；呂惠卿謂治國以智則毀其則；蘇轍謂上下交相賊；吳澄謂聰明睿知臨下則民化而明智、機巧難治；憨山謂以智治國反為害；魏源謂智之為害；王夫之謂生德生賊。", "generalSimp": "河上公谓使智惠之人治国必远道德妄作威福；王弼谓以智术动民、以巧术防伪则奸伪益滋；成玄英谓用明察俗既乖淳和又同贼害；御注谓任用多智之臣智多必作法法作则奸生；御疏谓智多则权谋作、情伪起而道废；李荣谓智慧奸巧伤害人深；陆希声谓发聪明则法出奸生、刑罚不足畏；吕惠卿谓治国以智则毁其则；苏辙谓上下交相贼；吴澄谓聪明睿知临下则民化而明智、机巧难治；憨山谓以智治国反为害；魏源谓智之为害；王夫之谓生德生贼。", "variants": [], "variantsSimp": [], "refs": [ "c005", "c014", "c019", "c025", "c032", "c040", "c043", "c044", "c046", "c049", "c053", "c056" ], "refsSimp": [ "c005", "c014", "c019", "c025", "c032", "c040", "c043", "c044", "c046", "c049", "c053", "c056" ] }, { "id": "n007", "sentenceId": "s003", "start": 16, "end": 19, "char": "國之福", "charSimp": "国之福", "startSimp": 16, "endSimp": 19, "pinyin": "guó zhī fú", "gloss": "國家的福氣。", "glossSimp": "国家的福气。", "general": "河上公謂不使智惠之人知政則民守正直、上下相親；王弼未別釋，以稽式統之；成玄英謂無欲無為、尸居玄默為上德；御注謂不用巧智但取純德之士則智詐日薄淳樸日興；御疏謂坐進無為、行大樸之風而交泰致和；李榮引經作「國之德」，謂質樸無智任物自化、君臣俱泰；陸希聲謂塗耳目則姦偽不生、民躋富壽；呂惠卿謂不以智則無介然之知、有國之母可以長久；蘇轍謂以智相應則上下交賊；吳澄謂自晦其明蒞眾則民化而愚昧易治；憨山謂不用智而民自安；魏源謂不智之為福；王夫之謂生福生禍。", "generalSimp": "河上公谓不使智惠之人知政则民守正直、上下相亲；王弼未别释，以稽式统之；成玄英谓无欲无为、尸居玄默为上德；御注谓不用巧智但取纯德之士则智诈日薄淳朴日兴；御疏谓坐进无为、行大朴之风而交泰致和；李荣引经作「国之德」，谓质朴无智任物自化、君臣俱泰；陆希声谓涂耳目则奸伪不生、民跻富寿；吕惠卿谓不以智则无介然之知、有国之母可以长久；苏辙谓以智相应则上下交贼；吴澄谓自晦其明莅众则民化而愚昧易治；憨山谓不用智而民自安；魏源谓不智之为福；王夫之谓生福生祸。", "variants": [ "國之德" ], "variantsSimp": [ "国之德" ], "refs": [ "c006", "c015", "c019", "c026", "c033", "c040", "c043", "c044", "c046", "c049", "c053", "c056" ], "refsSimp": [ "c006", "c015", "c019", "c026", "c033", "c040", "c043", "c044", "c046", "c049", "c053", "c056" ] }, { "id": "n008", "sentenceId": "s004", "start": 2, "end": 4, "char": "兩者", "charSimp": "两者", "startSimp": 2, "endSimp": 4, "pinyin": "liǎng zhě", "gloss": "指用智與不用智。", "glossSimp": "指用智与不用智。", "general": "河上公謂兩者為智與不智；王弼以稽同古今釋之；成玄英謂智與不智；御注謂用智與不用智；御疏謂知用智為賊不用為福即當去賊取福；李榮謂用智不用智兩者；陸希聲謂民以智知國與不以智知國；呂惠卿謂以智與不以智皆我之楷式；蘇轍以德與智相反釋之；吳澄謂以智與不以智；憨山謂知此兩者可為治國楷式；魏源謂智害不智福顯然易知；王夫之謂楷式如斯。", "generalSimp": "河上公谓两者为智与不智；王弼以稽同古今释之；成玄英谓智与不智；御注谓用智与不用智；御疏谓知用智为贼不用为福即当去贼取福；李荣谓用智不用智两者；陆希声谓民以智知国与不以智知国；吕惠卿谓以智与不以智皆我之楷式；苏辙以德与智相反释之；吴澄谓以智与不以智；憨山谓知此两者可为治国楷式；魏源谓智害不智福显然易知；王夫之谓楷式如斯。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c015", "c020", "c027", "c034", "c041", "c043", "c044", "c047", "c050", "c054", "c056" ], "refsSimp": [ "c007", "c015", "c020", "c027", "c034", "c041", "c043", "c044", "c047", "c050", "c054", "c056" ] }, { "id": "n009", "sentenceId": "s004", "start": 5, "end": 7, "char": "稽式", "charSimp": "稽式", "startSimp": 5, "endSimp": 7, "pinyin": "jī shì", "gloss": "稽，同也；式，法也。古今所同的法則。", "glossSimp": "稽，同也；式，法也。古今所同的法则。", "general": "王弼謂稽同也、今古所同則不可廢；河上公本作楷式，謂治身治國之法式；成玄英謂修身楷模、治國洪範；御注謂委任純德臣為楷模法式；御疏謂去賊取福可為理國楷模法式；李榮謂理國楷模法式；陸希聲謂稽古法式；呂惠卿謂我之楷式；吳澄謂楷為模楷、式為自處卑下；憨山謂楷式好規模；魏源謂常常知之以為楷式；王夫之謂楷式如斯而未有易。", "generalSimp": "王弼谓稽同也、今古所同则不可废；河上公本作楷式，谓治身治国之法式；成玄英谓修身楷模、治国洪范；御注谓委任纯德臣为楷模法式；御疏谓去贼取福可为理国楷模法式；李荣谓理国楷模法式；陆希声谓稽古法式；吕惠卿谓我之楷式；吴澄谓楷为模楷、式为自处卑下；憨山谓楷式好规模；魏源谓常常知之以为楷式；王夫之谓楷式如斯而未有易。", "variants": [ "楷式" ], "variantsSimp": [ "楷式" ], "refs": [ "c007", "c015", "c020", "c027", "c034", "c041", "c043", "c044", "c050", "c054", "c056" ], "refsSimp": [ "c007", "c015", "c020", "c027", "c034", "c041", "c043", "c044", "c050", "c054", "c056" ] }, { "id": "n010", "sentenceId": "s005", "start": 7, "end": 9, "char": "玄德", "charSimp": "玄德", "startSimp": 7, "endSimp": 9, "pinyin": "xuán dé", "gloss": "深遠玄妙之德。", "glossSimp": "深远玄妙之德。", "general": "河上公謂玄為天、能知法式則與天同德；王弼謂能知稽式是謂玄德；成玄英謂深玄之大德；御注謂深玄至德；御疏謂深遠玄妙之德；李榮謂德之妙也；陸希聲謂玄妙之常德；呂惠卿謂德而至於玄則深不可測遠不可量；蘇轍以德與智相反釋之；吳澄謂玄妙之德深遠不淺近；憨山謂德之玄妙人不測識；魏源謂雖謂玄德亦可；王夫之謂守吾守天下而不相詔。", "generalSimp": "河上公谓玄为天、能知法式则与天同德；王弼谓能知稽式是谓玄德；成玄英谓深玄之大德；御注谓深玄至德；御疏谓深远玄妙之德；李荣谓德之妙也；陆希声谓玄妙之常德；吕惠卿谓德而至于玄则深不可测远不可量；苏辙以德与智相反释之；吴澄谓玄妙之德深远不浅近；憨山谓德之玄妙人不测识；魏源谓虽谓玄德亦可；王夫之谓守吾守天下而不相诏。", "variants": [], "variantsSimp": [], "refs": [ "c008", "c015", "c021", "c028", "c035", "c041", "c043", "c044", "c047", "c051", "c054", "c056" ], "refsSimp": [ "c008", "c015", "c021", "c028", "c035", "c041", "c043", "c044", "c047", "c051", "c054", "c056" ] }, { "id": "n011", "sentenceId": "s006", "start": 8, "end": 11, "char": "與物反", "charSimp": "与物反", "startSimp": 8, "endSimp": 11, "pinyin": "yǔ wù fǎn", "gloss": "與萬物所求相反。", "glossSimp": "与万物所求相反。", "general": "河上公謂與萬物反異、萬物欲益己而玄德施人；王弼謂反其真也；成玄英謂智乖於俗故與物反、反而不反故名大順；御注謂與物反歸復其本；御疏謂與萬物反歸妙本；李榮謂人皆用智此獨用愚；陸希聲謂常德深遠與物俱反；呂惠卿謂與物反本無所於逆；蘇轍謂智之所順小而德之所順大；吳澄謂人皆欲智我獨欲愚、相逆乃所以為順之大；憨山謂民日與物相反；魏源謂雖反於世俗乃順於大道；王夫之謂反之則與吾相守。", "generalSimp": "河上公谓与万物反异、万物欲益己而玄德施人；王弼谓反其真也；成玄英谓智乖于俗故与物反、反而不反故名大顺；御注谓与物反归复其本；御疏谓与万物反归妙本；李荣谓人皆用智此独用愚；陆希声谓常德深远与物俱反；吕惠卿谓与物反本无所于逆；苏辙谓智之所顺小而德之所顺大；吴澄谓人皆欲智我独欲愚、相逆乃所以为顺之大；憨山谓民日与物相反；魏源谓虽反于世俗乃顺于大道；王夫之谓反之则与吾相守。", "variants": [], "variantsSimp": [], "refs": [ "c009", "c010", "c015", "c022", "c029", "c036", "c042", "c043", "c044", "c047", "c051", "c055", "c056" ], "refsSimp": [ "c009", "c010", "c015", "c022", "c029", "c036", "c042", "c043", "c044", "c047", "c051", "c055", "c056" ] }, { "id": "n012", "sentenceId": "s006", "start": 17, "end": 19, "char": "大順", "charSimp": "大顺", "startSimp": 17, "endSimp": 19, "pinyin": "dà shùn", "gloss": "最大的順遂，順於自然之理。", "glossSimp": "最大的顺遂，顺于自然之理。", "general": "河上公謂與物反異故能至大順、順天理；王弼謂反其真然後乃至大順；成玄英謂順有理俗二種、不順而順故名大順；御注謂令物大順於自然之性；御疏謂大順於自然真性；李榮謂不逆物性任之自然、虛應無方故能大順平等；陸希聲謂天下各復其性以至於大順；呂惠卿謂與物反本無所於逆乃大順；蘇轍謂德之所順者大；吳澄謂相逆乃所以為順之大；憨山謂大順於妙道之域；魏源謂反於世俗乃順於大道；王夫之謂順之則與天下相生。", "generalSimp": "河上公谓与物反异故能至大顺、顺天理；王弼谓反其真然后乃至大顺；成玄英谓顺有理俗二种、不顺而顺故名大顺；御注谓令物大顺于自然之性；御疏谓大顺于自然真性；李荣谓不逆物性任之自然、虚应无方故能大顺平等；陆希声谓天下各复其性以至于大顺；吕惠卿谓与物反本无所于逆乃大顺；苏辙谓德之所顺者大；吴澄谓相逆乃所以为顺之大；憨山谓大顺于妙道之域；魏源谓反于世俗乃顺于大道；王夫之谓顺之则与天下相生。", "variants": [], "variantsSimp": [], "refs": [ "c011", "c015", "c022", "c029", "c036", "c042", "c043", "c044", "c047", "c051", "c055", "c056" ], "refsSimp": [ "c011", "c015", "c022", "c029", "c036", "c042", "c043", "c044", "c047", "c051", "c055", "c056" ] } ], "glossary": { "淳德": "河上公本章章題。", "淳德第六十五": "河上公本章章題全稱。", "古之善為道章": "《玄德纂疏》、呂惠卿本章章題。", "古之善為道章第六十五": "《玄德纂疏》、呂惠卿本章章題全稱。", "古之善為道者章第六十五": "蘇轍本章章題全稱。", "善為道者": "善於行道的人。", "明民": "使人民明智、機巧。", "愚之": "使之淳樸無智。", "難治": "難以治理。", "智多": "智巧太多。", "國之賊": "國家的禍害。賊，害也。", "國之福": "國家的福氣。", "兩者": "指用智與不用智。", "稽式": "稽，同也；式，法也。古今所同的法則。", "楷式": "楷模法式。諸本或作楷式，王弼作稽式。", "玄德": "深遠玄妙之德。", "與物反": "與萬物所求相反。", "大順": "最大的順遂，順於自然之理。", "塞兊閉門": "王弼語，謂閉塞耳目之欲。兊，孔竅。", "偃息蕃醜": "御注語，謂偃息兵事、蕃育醜類。", "弄丸解難": "御注語，喻從容解紛。", "不識不知，順帝之則": "呂惠卿引《詩》語，謂無智無識而順天則。", "燔經書以愚黔首": "吳澄語，謂秦焚書以愚民。", "倥侗顓蒙": "吳澄語，謂愚昧無知。", "自晦其明": "吳澄語，謂收斂聰明而不炫露。", "尸居玄默": "成玄英語，謂寂然無為。", "洪範": "成玄英語，謂治國之大法。", "反俗合真": "成玄英章義語，謂反於流俗而合於真道。", "大順平等": "李榮語，謂虛應無方、順物平等。", "重玄": "成玄英學說，謂雙遣有無。", "玄德纂疏": "唐道教類書，存成玄英、唐玄宗、李榮、嚴遵等佚文。", "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「淳德第六十五」；《玄德纂疏》、呂惠卿題「古之善為道章第六十五」，蘇轍題「古之善為道者章第六十五」；吳澄以第六十三、六十四章合為其第五十四章，故此章為其第五十五章；魏源合第六十三、六十四章為其第五十五章，故此章為其第五十六章；王夫之標「六十五章」。本站從王弼本分章。", "source": "河上公《老子道德經章句》、王弼《老子道德經注》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼本无章题。河上公题「淳德第六十五」；《玄德纂疏》、吕惠卿题「古之善为道章第六十五」，苏辙题「古之善为道者章第六十五」；吴澄以第六十三、六十四章合为其第五十四章，故此章为其第五十五章；魏源合第六十三、六十四章为其第五十五章，故此章为其第五十六章；王夫之标「六十五章」。本站从王弼本分章。", "headwordSimp": "章次与章题", "sourceSimp": "河上公《老子道德经章句》、王弼《老子道德经注》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k001" }, { "sentenceId": "s002", "headword": "「民之難治」與「民之難理」", "text": "王弼、河上公、成玄英、唐玄宗、李榮、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之作「民之難治」；陸希聲經文作「民之難理」，蓋避唐諱改「治」為「理」，其注文仍作「難治」。本站從王弼作「難治」。", "source": "陸希聲《道德經傳》、王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、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、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之作「民之难治」；陆希声经文作「民之难理」，盖避唐讳改「治」为「理」，其注文仍作「难治」。本站从王弼作「难治」。", "headwordSimp": "「民之难治」与「民之难理」", "sourceSimp": "陆希声《道德经传》、王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k002" }, { "sentenceId": "s003", "headword": "「國之福」與李榮「國之德」、傅奕「也」字", "text": "王弼、河上公、成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源正文作「不以智治國，國之福」；李榮注引經作「不以智治國，國之德」；魏源校記云傅奕「賊下福下各有也字」。本站從王弼作「福」。", "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、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源正文作「不以智治国，国之福」；李荣注引经作「不以智治国，国之德」；魏源校记云傅奕「贼下福下各有也字」。本站从王弼作「福」。", "headwordSimp": "「国之福」与李荣「国之德」、傅奕「也」字", "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": "s004", "headword": "「稽式」與「楷式」", "text": "王弼作「稽式」；河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之作「楷式」；魏源校記云「楷式，王弼作稽式」。本站從王弼作「稽式」。", "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": "王弼作「稽式」；河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之作「楷式」；魏源校记云「楷式，王弼作稽式」。本站从王弼作「稽式」。", "headwordSimp": "「稽式」与「楷式」", "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": "k004" }, { "sentenceId": "s004", "headword": "「知此兩者亦稽式」有無「常」「也」字", "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、王夫之正文作「知此兩者亦稽式」；魏源校記云傅奕「句上有常字，下有也字」。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》、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、憨山、魏源、王夫之正文作「知此两者亦稽式」；魏源校记云傅奕「句上有常字，下有也字」。本站从王弼。", "headwordSimp": "「知此两者亦稽式」有无「常」「也」字", "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": "k005" }, { "sentenceId": "s006", "headword": "「然後乃至大順」與「乃至於」「乃至于」「反乃至于」「廼至於」", "text": "王弼作「然後乃至大順」；河上公作「乃至於大順」；吳澄作「廼至於大順」；魏源作「乃至于大順」，校記云「河上本乃上有然后二字」；王夫之作「反乃至于大順」。本站從王弼。", "source": "河上公《老子道德經章句》、王弼《老子道德經注》、吳澄《道德真經注》、魏源《老子本義》、王夫之《老子衍》", "textSimp": "王弼作「然后乃至大顺」；河上公作「乃至于大顺」；吴澄作「廼至于大顺」；魏源作「乃至于大顺」，校记云「河上本乃上有然后二字」；王夫之作「反乃至于大顺」。本站从王弼。", "headwordSimp": "「然后乃至大顺」与「乃至于」「乃至于」「反乃至于」「廼至于」", "sourceSimp": "河上公《老子道德经章句》、王弼《老子道德经注》、吴澄《道德真经注》、魏源《老子本义》、王夫之《老子衍》", "id": "k006" }, { "sentenceId": "s001", "headword": "吳澄、魏源章次與合章", "text": "吳澄合第六十三、六十四章為其第五十四章，故此章為其第五十五章；魏源合第六十三、六十四章為其第五十五章，故此章為其第五十六章；兩家皆不改王弼本次序，本站亦不改章次。", "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、六十四章为其第五十四章，故此章为其第五十五章；魏源合第六十三、六十四章为其第五十五章，故此章为其第五十六章；两家皆不改王弼本次序，本站亦不改章次。", "headwordSimp": "吴澄、魏源章次与合章", "sourceSimp": "吴澄《道德真经注》、魏源《老子本义》、王弼《老子道德经注》", "id": "k007" }, { "sentenceId": "s001", "headword": "出處與注數", "text": "河上公據四部叢刊本；成玄英、唐玄宗御注御疏、李榮、嚴遵據《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。河上公十一條、王弼四條、成玄英章義一則與疏六條、唐玄宗御注七條、御疏七條、嚴遵輯文一條、李榮五條、陸希聲一段、呂惠卿一段、蘇轍三條、吳澄四條、憨山一段（本站分四條）、魏源一段、王夫之一段。俞樾《諸子平議》此章未列。底本錯訛：陸希聲傳「厚其所以然」乃上章語，此章「稽古」不作「稽式」；蘇轍本「民知難治」，「知」當作「之」；李榮注「恩除其惡」，「恩」當作「思」。", "source": "河上公《老子道德經章句》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、李榮《道德真經注》、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；成玄英、唐玄宗御注御疏、李荣、严遵据《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。河上公十一条、王弼四条、成玄英章义一则与疏六条、唐玄宗御注七条、御疏七条、严遵辑文一条、李荣五条、陆希声一段、吕惠卿一段、苏辙三条、吴澄四条、憨山一段（本站分四条）、魏源一段、王夫之一段。俞樾《诸子平议》此章未列。底本错讹：陆希声传「厚其所以然」乃上章语，此章「稽古」不作「稽式」；苏辙本「民知难治」，「知」当作「之」；李荣注「恩除其恶」，「恩」当作「思」。", "headwordSimp": "出处与注数", "sourceSimp": "河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、李荣《道德真经注》、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": "k008" } ], "glossarySimp": { "淳德": "河上公本章章题。", "淳德第六十五": "河上公本章章题全称。", "古之善为道章": "《玄德纂疏》、吕惠卿本章章题。", "古之善为道章第六十五": "《玄德纂疏》、吕惠卿本章章题全称。", "古之善为道者章第六十五": "苏辙本章章题全称。", "善为道者": "善于行道的人。", "明民": "使人民明智、机巧。", "愚之": "使之淳朴无智。", "难治": "难以治理。", "智多": "智巧太多。", "国之贼": "国家的祸害。贼，害也。", "国之福": "国家的福气。", "两者": "指用智与不用智。", "稽式": "稽，同也；式，法也。古今所同的法则。", "楷式": "楷模法式。诸本或作楷式，王弼作稽式。", "玄德": "深远玄妙之德。", "与物反": "与万物所求相反。", "大顺": "最大的顺遂，顺于自然之理。", "塞兊闭门": "王弼语，谓闭塞耳目之欲。兊，孔窍。", "偃息蕃丑": "御注语，谓偃息兵事、蕃育丑类。", "弄丸解难": "御注语，喻从容解纷。", "不识不知，顺帝之则": "吕惠卿引《诗》语，谓无智无识而顺天则。", "燔经书以愚黔首": "吴澄语，谓秦焚书以愚民。", "倥侗颛蒙": "吴澄语，谓愚昧无知。", "自晦其明": "吴澄语，谓收敛聪明而不炫露。", "尸居玄默": "成玄英语，谓寂然无为。", "洪范": "成玄英语，谓治国之大法。", "反俗合真": "成玄英章义语，谓反于流俗而合于真道。", "大顺平等": "李荣语，谓虚应无方、顺物平等。", "重玄": "成玄英学说，谓双遣有无。", "玄德纂疏": "唐道教类书，存成玄英、唐玄宗、李荣、严遵等佚文。", "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": "善為道者", "headwordSimp": "善为道者", "pinyin": "shàn wéi dào zhě", "gloss": "善於行道的人。", "glossSimp": "善于行道的人。", "general": "河上公謂古之善以道治身及治國者；王弼以明蔽樸、愚守真釋之；成玄英謂修道之夫實智內明而外若愚昧；御注謂善能用道為化；李榮謂古人用道修身理國；陸希聲謂善為道以治天下；呂惠卿謂在己若昏悶悶；蘇轍謂聖人以道治民；吳澄謂化民為淳樸；憨山謂當以樸實為本；魏源謂智害不智福易知；王夫之謂非故愚之；嚴遵謂昔者帝王經道德化神明。", "generalSimp": "河上公谓古之善以道治身及治国者；王弼以明蔽朴、愚守真释之；成玄英谓修道之夫实智内明而外若愚昧；御注谓善能用道为化；李荣谓古人用道修身理国；陆希声谓善为道以治天下；吕惠卿谓在己若昏闷闷；苏辙谓圣人以道治民；吴澄谓化民为淳朴；憨山谓当以朴实为本；魏源谓智害不智福易知；王夫之谓非故愚之；严遵谓昔者帝王经道德化神明。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c012", "c016", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056", "c057" ], "refsSimp": [ "c001", "c012", "c016", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056", "c057" ], "forms": [ { "form": "善為道者", "formSimp": "善为道者", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "明民", "headwordSimp": "明民", "pinyin": "míng mín", "gloss": "使人民明智、機巧。", "glossSimp": "使人民明智、机巧。", "general": "河上公謂不以道教民使明智奸巧；王弼謂明是多見巧詐蔽其樸；成玄英謂外若愚昧不曜於人；御注謂非以道明示於人；李榮謂不將奸智役心眩物；陸希聲謂非發民聰明使益巧智；呂惠卿謂察察昭昭即明之；蘇轍謂民溺小智以察為明；吳澄謂明己之德以明民德；憨山謂明是昭然揭示；王夫之謂以明者非其明；嚴遵謂非以生知起事導俗務以明人。", "generalSimp": "河上公谓不以道教民使明智奸巧；王弼谓明是多见巧诈蔽其朴；成玄英谓外若愚昧不曜于人；御注谓非以道明示于人；李荣谓不将奸智役心眩物；陆希声谓非发民聪明使益巧智；吕惠卿谓察察昭昭即明之；苏辙谓民溺小智以察为明；吴澄谓明己之德以明民德；憨山谓明是昭然揭示；王夫之谓以明者非其明；严遵谓非以生知起事导俗务以明人。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c012", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056" ], "refsSimp": [ "c002", "c012", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056" ], "forms": [ { "form": "明民", "formSimp": "明民", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s001", "headword": "愚之", "headwordSimp": "愚之", "pinyin": "yú zhī", "gloss": "使之淳樸無智。", "glossSimp": "使之淳朴无智。", "general": "河上公謂將以道德教民使樸質不詐偽；王弼謂無知守真順自然；成玄英謂閉智塞聰韜光晦迹；御注謂導之以和使歸復於樸；李榮謂含光藏耀全真抱樸；陸希聲謂塗民耳目使反愚拙；呂惠卿謂若昏悶悶即愚之；蘇轍謂使之無知無欲；吳澄謂非不欲其明而固欲其愚；憨山謂民可使由不可使知；魏源謂不以智汩其真；王夫之謂非故愚之；嚴遵謂塗人耳目塞人之心。", "generalSimp": "河上公谓将以道德教民使朴质不诈伪；王弼谓无知守真顺自然；成玄英谓闭智塞聪韬光晦迹；御注谓导之以和使归复于朴；李荣谓含光藏耀全真抱朴；陆希声谓涂民耳目使反愚拙；吕惠卿谓若昏闷闷即愚之；苏辙谓使之无知无欲；吴澄谓非不欲其明而固欲其愚；憨山谓民可使由不可使知；魏源谓不以智汩其真；王夫之谓非故愚之；严遵谓涂人耳目塞人之心。", "variants": [], "variantsSimp": [], "refs": [ "c003", "c012", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056" ], "refsSimp": [ "c003", "c012", "c017", "c023", "c030", "c037", "c038", "c043", "c044", "c045", "c048", "c052", "c056" ], "forms": [ { "form": "愚之", "formSimp": "愚之", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "難治", "headwordSimp": "难治", "pinyin": "nán zhì", "gloss": "難以治理。", "glossSimp": "难以治理。", "general": "河上公謂以其智多為巧偽；王弼謂多智巧詐故難治；成玄英謂心多分別不能虛忘；御注謂智多則詐興；御疏謂役智生奸詐；李榮謂智多亂甚；陸希聲經文作「難理」而注仍作「難治」；呂惠卿謂民失性居華去實故智多難治；蘇轍謂上下交相賊；吳澄謂法出姦生令下詐起；憨山謂皆用智之過；魏源謂智之為害；王夫之謂生智生不智；嚴遵謂塗耳目則人易治。", "generalSimp": "河上公谓以其智多为巧伪；王弼谓多智巧诈故难治；成玄英谓心多分别不能虚忘；御注谓智多则诈兴；御疏谓役智生奸诈；李荣谓智多乱甚；陆希声经文作「难理」而注仍作「难治」；吕惠卿谓民失性居华去实故智多难治；苏辙谓上下交相贼；吴澄谓法出奸生令下诈起；憨山谓皆用智之过；魏源谓智之为害；王夫之谓生智生不智；严遵谓涂耳目则人易治。", "variants": [], "variantsSimp": [], "refs": [ "c004", "c013", "c018", "c024", "c031", "c039", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ], "refsSimp": [ "c004", "c013", "c018", "c024", "c031", "c039", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ], "forms": [ { "form": "難治", "formSimp": "难治", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s002", "headword": "智多", "headwordSimp": "智多", "pinyin": "zhì duō", "gloss": "智巧太多。", "glossSimp": "智巧太多。", "general": "河上公謂智多為巧偽；王弼謂多智巧詐；成玄英謂多分別；御注謂智多則詐興；御疏謂役用其智而生奸詐；李榮謂智多亂甚；陸希聲謂智益多而巧愈甚；呂惠卿謂智多難治；蘇轍謂以智相應；吳澄謂明智之多；憨山謂用智之過；魏源謂智之為害；王夫之謂生智；嚴遵謂塞人之心使不得知。", "generalSimp": "河上公谓智多为巧伪；王弼谓多智巧诈；成玄英谓多分别；御注谓智多则诈兴；御疏谓役用其智而生奸诈；李荣谓智多乱甚；陆希声谓智益多而巧愈甚；吕惠卿谓智多难治；苏辙谓以智相应；吴澄谓明智之多；憨山谓用智之过；魏源谓智之为害；王夫之谓生智；严遵谓塞人之心使不得知。", "variants": [], "variantsSimp": [], "refs": [ "c004", "c013", "c018", "c024", "c031", "c039", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ], "refsSimp": [ "c004", "c013", "c018", "c024", "c031", "c039", "c043", "c044", "c046", "c049", "c053", "c056", "c057" ], "forms": [ { "form": "智多", "formSimp": "智多", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "國之賊", "headwordSimp": "国之贼", "pinyin": "guó zhī zéi", "gloss": "國家的禍害。賊，害也。", "glossSimp": "国家的祸害。贼，害也。", "general": "河上公謂使智惠之人治國必遠道德妄作威福；王弼謂以智術動民、以巧術防偽則姦偽益滋；成玄英謂用明察俗既乖淳和又同賊害；御注謂任用多智之臣智多必作法法作則奸生；御疏謂智多則權謀作、情偽起而道廢；李榮謂智慧奸巧傷害人深；陸希聲謂發聰明則法出姦生、刑罰不足畏；呂惠卿謂治國以智則毀其則；蘇轍謂上下交相賊；吳澄謂聰明睿知臨下則民化而明智、機巧難治；憨山謂以智治國反為害；魏源謂智之為害；王夫之謂生德生賊。", "generalSimp": "河上公谓使智惠之人治国必远道德妄作威福；王弼谓以智术动民、以巧术防伪则奸伪益滋；成玄英谓用明察俗既乖淳和又同贼害；御注谓任用多智之臣智多必作法法作则奸生；御疏谓智多则权谋作、情伪起而道废；李荣谓智慧奸巧伤害人深；陆希声谓发聪明则法出奸生、刑罚不足畏；吕惠卿谓治国以智则毁其则；苏辙谓上下交相贼；吴澄谓聪明睿知临下则民化而明智、机巧难治；憨山谓以智治国反为害；魏源谓智之为害；王夫之谓生德生贼。", "variants": [], "variantsSimp": [], "refs": [ "c005", "c014", "c019", "c025", "c032", "c040", "c043", "c044", "c046", "c049", "c053", "c056" ], "refsSimp": [ "c005", "c014", "c019", "c025", "c032", "c040", "c043", "c044", "c046", "c049", "c053", "c056" ], "forms": [ { "form": "國之賊", "formSimp": "国之贼", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s003", "headword": "國之福", "headwordSimp": "国之福", "pinyin": "guó zhī fú", "gloss": "國家的福氣。", "glossSimp": "国家的福气。", "general": "河上公謂不使智惠之人知政則民守正直、上下相親；王弼未別釋，以稽式統之；成玄英謂無欲無為、尸居玄默為上德；御注謂不用巧智但取純德之士則智詐日薄淳樸日興；御疏謂坐進無為、行大樸之風而交泰致和；李榮引經作「國之德」，謂質樸無智任物自化、君臣俱泰；陸希聲謂塗耳目則姦偽不生、民躋富壽；呂惠卿謂不以智則無介然之知、有國之母可以長久；蘇轍謂以智相應則上下交賊；吳澄謂自晦其明蒞眾則民化而愚昧易治；憨山謂不用智而民自安；魏源謂不智之為福；王夫之謂生福生禍。", "generalSimp": "河上公谓不使智惠之人知政则民守正直、上下相亲；王弼未别释，以稽式统之；成玄英谓无欲无为、尸居玄默为上德；御注谓不用巧智但取纯德之士则智诈日薄淳朴日兴；御疏谓坐进无为、行大朴之风而交泰致和；李荣引经作「国之德」，谓质朴无智任物自化、君臣俱泰；陆希声谓涂耳目则奸伪不生、民跻富寿；吕惠卿谓不以智则无介然之知、有国之母可以长久；苏辙谓以智相应则上下交贼；吴澄谓自晦其明莅众则民化而愚昧易治；憨山谓不用智而民自安；魏源谓不智之为福；王夫之谓生福生祸。", "variants": [ "國之德" ], "variantsSimp": [ "国之德" ], "refs": [ "c006", "c015", "c019", "c026", "c033", "c040", "c043", "c044", "c046", "c049", "c053", "c056" ], "refsSimp": [ "c006", "c015", "c019", "c026", "c033", "c040", "c043", "c044", "c046", "c049", "c053", "c056" ], "forms": [ { "form": "國之福", "formSimp": "国之福", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s004", "headword": "兩者", "headwordSimp": "两者", "pinyin": "liǎng zhě", "gloss": "指用智與不用智。", "glossSimp": "指用智与不用智。", "general": "河上公謂兩者為智與不智；王弼以稽同古今釋之；成玄英謂智與不智；御注謂用智與不用智；御疏謂知用智為賊不用為福即當去賊取福；李榮謂用智不用智兩者；陸希聲謂民以智知國與不以智知國；呂惠卿謂以智與不以智皆我之楷式；蘇轍以德與智相反釋之；吳澄謂以智與不以智；憨山謂知此兩者可為治國楷式；魏源謂智害不智福顯然易知；王夫之謂楷式如斯。", "generalSimp": "河上公谓两者为智与不智；王弼以稽同古今释之；成玄英谓智与不智；御注谓用智与不用智；御疏谓知用智为贼不用为福即当去贼取福；李荣谓用智不用智两者；陆希声谓民以智知国与不以智知国；吕惠卿谓以智与不以智皆我之楷式；苏辙以德与智相反释之；吴澄谓以智与不以智；憨山谓知此两者可为治国楷式；魏源谓智害不智福显然易知；王夫之谓楷式如斯。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c015", "c020", "c027", "c034", "c041", "c043", "c044", "c047", "c050", "c054", "c056" ], "refsSimp": [ "c007", "c015", "c020", "c027", "c034", "c041", "c043", "c044", "c047", "c050", "c054", "c056" ], "forms": [ { "form": "兩者", "formSimp": "两者", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s004", "headword": "稽式", "headwordSimp": "稽式", "pinyin": "jī shì", "gloss": "稽，同也；式，法也。古今所同的法則。", "glossSimp": "稽，同也；式，法也。古今所同的法则。", "general": "王弼謂稽同也、今古所同則不可廢；河上公本作楷式，謂治身治國之法式；成玄英謂修身楷模、治國洪範；御注謂委任純德臣為楷模法式；御疏謂去賊取福可為理國楷模法式；李榮謂理國楷模法式；陸希聲謂稽古法式；呂惠卿謂我之楷式；吳澄謂楷為模楷、式為自處卑下；憨山謂楷式好規模；魏源謂常常知之以為楷式；王夫之謂楷式如斯而未有易。", "generalSimp": "王弼谓稽同也、今古所同则不可废；河上公本作楷式，谓治身治国之法式；成玄英谓修身楷模、治国洪范；御注谓委任纯德臣为楷模法式；御疏谓去贼取福可为理国楷模法式；李荣谓理国楷模法式；陆希声谓稽古法式；吕惠卿谓我之楷式；吴澄谓楷为模楷、式为自处卑下；憨山谓楷式好规模；魏源谓常常知之以为楷式；王夫之谓楷式如斯而未有易。", "variants": [ "楷式" ], "variantsSimp": [ "楷式" ], "refs": [ "c007", "c015", "c020", "c027", "c034", "c041", "c043", "c044", "c050", "c054", "c056" ], "refsSimp": [ "c007", "c015", "c020", "c027", "c034", "c041", "c043", "c044", "c050", "c054", "c056" ], "forms": [ { "form": "稽式", "formSimp": "稽式", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s004", "s005" ], "occurrenceCount": 2 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s005", "headword": "玄德", "headwordSimp": "玄德", "pinyin": "xuán dé", "gloss": "深遠玄妙之德。", "glossSimp": "深远玄妙之德。", "general": "河上公謂玄為天、能知法式則與天同德；王弼謂能知稽式是謂玄德；成玄英謂深玄之大德；御注謂深玄至德；御疏謂深遠玄妙之德；李榮謂德之妙也；陸希聲謂玄妙之常德；呂惠卿謂德而至於玄則深不可測遠不可量；蘇轍以德與智相反釋之；吳澄謂玄妙之德深遠不淺近；憨山謂德之玄妙人不測識；魏源謂雖謂玄德亦可；王夫之謂守吾守天下而不相詔。", "generalSimp": "河上公谓玄为天、能知法式则与天同德；王弼谓能知稽式是谓玄德；成玄英谓深玄之大德；御注谓深玄至德；御疏谓深远玄妙之德；李荣谓德之妙也；陆希声谓玄妙之常德；吕惠卿谓德而至于玄则深不可测远不可量；苏辙以德与智相反释之；吴澄谓玄妙之德深远不浅近；憨山谓德之玄妙人不测识；魏源谓虽谓玄德亦可；王夫之谓守吾守天下而不相诏。", "variants": [], "variantsSimp": [], "refs": [ "c008", "c015", "c021", "c028", "c035", "c041", "c043", "c044", "c047", "c051", "c054", "c056" ], "refsSimp": [ "c008", "c015", "c021", "c028", "c035", "c041", "c043", "c044", "c047", "c051", "c054", "c056" ], "forms": [ { "form": "玄德", "formSimp": "玄德", "kind": "headword", "count": 2, "sentenceIds": [ "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s005", "s006" ], "occurrenceCount": 2 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s006", "headword": "與物反", "headwordSimp": "与物反", "pinyin": "yǔ wù fǎn", "gloss": "與萬物所求相反。", "glossSimp": "与万物所求相反。", "general": "河上公謂與萬物反異、萬物欲益己而玄德施人；王弼謂反其真也；成玄英謂智乖於俗故與物反、反而不反故名大順；御注謂與物反歸復其本；御疏謂與萬物反歸妙本；李榮謂人皆用智此獨用愚；陸希聲謂常德深遠與物俱反；呂惠卿謂與物反本無所於逆；蘇轍謂智之所順小而德之所順大；吳澄謂人皆欲智我獨欲愚、相逆乃所以為順之大；憨山謂民日與物相反；魏源謂雖反於世俗乃順於大道；王夫之謂反之則與吾相守。", "generalSimp": "河上公谓与万物反异、万物欲益己而玄德施人；王弼谓反其真也；成玄英谓智乖于俗故与物反、反而不反故名大顺；御注谓与物反归复其本；御疏谓与万物反归妙本；李荣谓人皆用智此独用愚；陆希声谓常德深远与物俱反；吕惠卿谓与物反本无所于逆；苏辙谓智之所顺小而德之所顺大；吴澄谓人皆欲智我独欲愚、相逆乃所以为顺之大；憨山谓民日与物相反；魏源谓虽反于世俗乃顺于大道；王夫之谓反之则与吾相守。", "variants": [], "variantsSimp": [], "refs": [ "c009", "c010", "c015", "c022", "c029", "c036", "c042", "c043", "c044", "c047", "c051", "c055", "c056" ], "refsSimp": [ "c009", "c010", "c015", "c022", "c029", "c036", "c042", "c043", "c044", "c047", "c051", "c055", "c056" ], "forms": [ { "form": "與物反", "formSimp": "与物反", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s006", "headword": "大順", "headwordSimp": "大顺", "pinyin": "dà shùn", "gloss": "最大的順遂，順於自然之理。", "glossSimp": "最大的顺遂，顺于自然之理。", "general": "河上公謂與物反異故能至大順、順天理；王弼謂反其真然後乃至大順；成玄英謂順有理俗二種、不順而順故名大順；御注謂令物大順於自然之性；御疏謂大順於自然真性；李榮謂不逆物性任之自然、虛應無方故能大順平等；陸希聲謂天下各復其性以至於大順；呂惠卿謂與物反本無所於逆乃大順；蘇轍謂德之所順者大；吳澄謂相逆乃所以為順之大；憨山謂大順於妙道之域；魏源謂反於世俗乃順於大道；王夫之謂順之則與天下相生。", "generalSimp": "河上公谓与物反异故能至大顺、顺天理；王弼谓反其真然后乃至大顺；成玄英谓顺有理俗二种、不顺而顺故名大顺；御注谓令物大顺于自然之性；御疏谓大顺于自然真性；李荣谓不逆物性任之自然、虚应无方故能大顺平等；陆希声谓天下各复其性以至于大顺；吕惠卿谓与物反本无所于逆乃大顺；苏辙谓德之所顺者大；吴澄谓相逆乃所以为顺之大；憨山谓大顺于妙道之域；魏源谓反于世俗乃顺于大道；王夫之谓顺之则与天下相生。", "variants": [], "variantsSimp": [], "refs": [ "c011", "c015", "c022", "c029", "c036", "c042", "c043", "c044", "c047", "c051", "c055", "c056" ], "refsSimp": [ "c011", "c015", "c022", "c029", "c036", "c042", "c043", "c044", "c047", "c051", "c055", "c056" ], "forms": [ { "form": "大順", "formSimp": "大顺", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 13, "id": "g001", "noteId": "", "sentenceId": "", "headword": "淳德", "headwordSimp": "淳德", "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": "淳德", "formSimp": "淳德", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 14, "id": "g002", "noteId": "", "sentenceId": "", "headword": "淳德第六十五", "headwordSimp": "淳德第六十五", "pinyin": "", "gloss": "河上公本章章題全稱。", "glossSimp": "河上公本章章题全称。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "淳德第六十五", "formSimp": "淳德第六十五", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 15, "id": "g003", "noteId": "", "sentenceId": "", "headword": "古之善為道章", "headwordSimp": "古之善为道章", "pinyin": "", "gloss": "《玄德纂疏》、呂惠卿本章章題。", "glossSimp": "《玄德纂疏》、吕惠卿本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "古之善為道章", "formSimp": "古之善为道章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 16, "id": "g004", "noteId": "", "sentenceId": "", "headword": "古之善為道章第六十五", "headwordSimp": "古之善为道章第六十五", "pinyin": "", "gloss": "《玄德纂疏》、呂惠卿本章章題全稱。", "glossSimp": "《玄德纂疏》、吕惠卿本章章题全称。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "古之善為道章第六十五", "formSimp": "古之善为道章第六十五", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 17, "id": "g005", "noteId": "", "sentenceId": "", "headword": "古之善為道者章第六十五", "headwordSimp": "古之善为道者章第六十五", "pinyin": "", "gloss": "蘇轍本章章題全稱。", "glossSimp": "苏辙本章章题全称。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "古之善為道者章第六十五", "formSimp": "古之善为道者章第六十五", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 18, "id": "g006", "noteId": "", "sentenceId": "s001", "headword": "善為道者", "headwordSimp": "善为道者", "pinyin": "", "gloss": "善於行道的人。", "glossSimp": "善于行道的人。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "善為道者", "formSimp": "善为道者", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 19, "id": "g007", "noteId": "", "sentenceId": "s001", "headword": "明民", "headwordSimp": "明民", "pinyin": "", "gloss": "使人民明智、機巧。", "glossSimp": "使人民明智、机巧。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "明民", "formSimp": "明民", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 20, "id": "g008", "noteId": "", "sentenceId": "s001", "headword": "愚之", "headwordSimp": "愚之", "pinyin": "", "gloss": "使之淳樸無智。", "glossSimp": "使之淳朴无智。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "愚之", "formSimp": "愚之", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 21, "id": "g009", "noteId": "", "sentenceId": "s002", "headword": "難治", "headwordSimp": "难治", "pinyin": "", "gloss": "難以治理。", "glossSimp": "难以治理。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "難治", "formSimp": "难治", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 22, "id": "g010", "noteId": "", "sentenceId": "s002", "headword": "智多", "headwordSimp": "智多", "pinyin": "", "gloss": "智巧太多。", "glossSimp": "智巧太多。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "智多", "formSimp": "智多", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 23, "id": "g011", "noteId": "", "sentenceId": "s003", "headword": "國之賊", "headwordSimp": "国之贼", "pinyin": "", "gloss": "國家的禍害。賊，害也。", "glossSimp": "国家的祸害。贼，害也。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "國之賊", "formSimp": "国之贼", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 24, "id": "g012", "noteId": "", "sentenceId": "s003", "headword": "國之福", "headwordSimp": "国之福", "pinyin": "", "gloss": "國家的福氣。", "glossSimp": "国家的福气。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "國之福", "formSimp": "国之福", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 25, "id": "g013", "noteId": "", "sentenceId": "s004", "headword": "兩者", "headwordSimp": "两者", "pinyin": "", "gloss": "指用智與不用智。", "glossSimp": "指用智与不用智。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "兩者", "formSimp": "两者", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 26, "id": "g014", "noteId": "", "sentenceId": "s004", "headword": "稽式", "headwordSimp": "稽式", "pinyin": "", "gloss": "稽，同也；式，法也。古今所同的法則。", "glossSimp": "稽，同也；式，法也。古今所同的法则。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "稽式", "formSimp": "稽式", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s004", "s005" ], "occurrenceCount": 2 }, { "order": 27, "id": "g015", "noteId": "", "sentenceId": "", "headword": "楷式", "headwordSimp": "楷式", "pinyin": "", "gloss": "楷模法式。諸本或作楷式，王弼作稽式。", "glossSimp": "楷模法式。诸本或作楷式，王弼作稽式。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "楷式", "formSimp": "楷式", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 28, "id": "g016", "noteId": "", "sentenceId": "s005", "headword": "玄德", "headwordSimp": "玄德", "pinyin": "", "gloss": "深遠玄妙之德。", "glossSimp": "深远玄妙之德。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "玄德", "formSimp": "玄德", "kind": "headword", "count": 2, "sentenceIds": [ "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s005", "s006" ], "occurrenceCount": 2 }, { "order": 29, "id": "g017", "noteId": "", "sentenceId": "s006", "headword": "與物反", "headwordSimp": "与物反", "pinyin": "", "gloss": "與萬物所求相反。", "glossSimp": "与万物所求相反。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "與物反", "formSimp": "与物反", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 30, "id": "g018", "noteId": "", "sentenceId": "s006", "headword": "大順", "headwordSimp": "大顺", "pinyin": "", "gloss": "最大的順遂，順於自然之理。", "glossSimp": "最大的顺遂，顺于自然之理。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大順", "formSimp": "大顺", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 31, "id": "g019", "noteId": "", "sentenceId": "", "headword": "塞兊閉門", "headwordSimp": "塞兊闭门", "pinyin": "", "gloss": "王弼語，謂閉塞耳目之欲。兊，孔竅。", "glossSimp": "王弼语，谓闭塞耳目之欲。兊，孔窍。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "塞兊閉門", "formSimp": "塞兊闭门", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 32, "id": "g020", "noteId": "", "sentenceId": "", "headword": "偃息蕃醜", "headwordSimp": "偃息蕃丑", "pinyin": "", "gloss": "御注語，謂偃息兵事、蕃育醜類。", "glossSimp": "御注语，谓偃息兵事、蕃育丑类。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "偃息蕃醜", "formSimp": "偃息蕃丑", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 33, "id": "g021", "noteId": "", "sentenceId": "", "headword": "弄丸解難", "headwordSimp": "弄丸解难", "pinyin": "", "gloss": "御注語，喻從容解紛。", "glossSimp": "御注语，喻从容解纷。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "弄丸解難", "formSimp": "弄丸解难", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 34, "id": "g022", "noteId": "", "sentenceId": "", "headword": "不識不知，順帝之則", "headwordSimp": "不识不知，顺帝之则", "pinyin": "", "gloss": "呂惠卿引《詩》語，謂無智無識而順天則。", "glossSimp": "吕惠卿引《诗》语，谓无智无识而顺天则。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不識不知，順帝之則", "formSimp": "不识不知，顺帝之则", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 35, "id": "g023", "noteId": "", "sentenceId": "", "headword": "燔經書以愚黔首", "headwordSimp": "燔经书以愚黔首", "pinyin": "", "gloss": "吳澄語，謂秦焚書以愚民。", "glossSimp": "吴澄语，谓秦焚书以愚民。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "燔經書以愚黔首", "formSimp": "燔经书以愚黔首", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 36, "id": "g024", "noteId": "", "sentenceId": "", "headword": "倥侗顓蒙", "headwordSimp": "倥侗颛蒙", "pinyin": "", "gloss": "吳澄語，謂愚昧無知。", "glossSimp": "吴澄语，谓愚昧无知。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "倥侗顓蒙", "formSimp": "倥侗颛蒙", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 37, "id": "g025", "noteId": "", "sentenceId": "", "headword": "自晦其明", "headwordSimp": "自晦其明", "pinyin": "", "gloss": "吳澄語，謂收斂聰明而不炫露。", "glossSimp": "吴澄语，谓收敛聪明而不炫露。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "自晦其明", "formSimp": "自晦其明", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 38, "id": "g026", "noteId": "", "sentenceId": "", "headword": "尸居玄默", "headwordSimp": "尸居玄默", "pinyin": "", "gloss": "成玄英語，謂寂然無為。", "glossSimp": "成玄英语，谓寂然无为。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "尸居玄默", "formSimp": "尸居玄默", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 39, "id": "g027", "noteId": "", "sentenceId": "", "headword": "洪範", "headwordSimp": "洪范", "pinyin": "", "gloss": "成玄英語，謂治國之大法。", "glossSimp": "成玄英语，谓治国之大法。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "洪範", "formSimp": "洪范", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 40, "id": "g028", "noteId": "", "sentenceId": "", "headword": "反俗合真", "headwordSimp": "反俗合真", "pinyin": "", "gloss": "成玄英章義語，謂反於流俗而合於真道。", "glossSimp": "成玄英章义语，谓反于流俗而合于真道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "反俗合真", "formSimp": "反俗合真", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 41, "id": "g029", "noteId": "", "sentenceId": "", "headword": "大順平等", "headwordSimp": "大顺平等", "pinyin": "", "gloss": "李榮語，謂虛應無方、順物平等。", "glossSimp": "李荣语，谓虚应无方、顺物平等。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "大順平等", "formSimp": "大顺平等", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 42, "id": "g030", "noteId": "", "sentenceId": "", "headword": "重玄", "headwordSimp": "重玄", "pinyin": "", "gloss": "成玄英學說，謂雙遣有無。", "glossSimp": "成玄英学说，谓双遣有无。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "重玄", "formSimp": "重玄", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 43, "id": "g031", "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、嚴遵等佚文。", "glossSimp": "唐道教类书，存成玄英、唐玄宗、李荣、严遵等佚文。", "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": 44, "id": "g032", "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": 45, "id": "g033", "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": "第六十五章六句的十三家對照，為德經第二十八章。河上公此章據四部叢刊本《老子道德經》卷下；成玄英、唐玄宗御注御疏、李榮、嚴遵據《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。俞樾《諸子平議》此章未列。河上公題「淳德第六十五」，《玄德纂疏》、呂惠卿題「古之善為道章第六十五」，蘇轍題「古之善為道者章第六十五」；吳澄以此章為其第五十五章，魏源以此章為其第五十六章，王夫之標「六十五章」。全章以「非以明民，將以愚之」發端，諸家或訓不以智教民、或訓明蔽樸而愚守真、或訓外愚而內明、或訓塗民耳目；「以智治國，國之賊」一語，有遠道德妄作威福、以智術防偽而姦偽益滋、法出姦生刑罰不足畏、毀則為賊之別；「知此兩者亦稽式」，諸家多訓智與不智，王弼訓稽同古今，吳澄分楷與式；「玄德深遠，與物反矣」，有成玄英反而不反、李榮用愚反俗、魏源反俗順道之異，而歸於大順則一。", "concepts": [ { "id": "ming-min-yu-zhi", "name": "非以明民，將以愚之", "nameTrad": "非以明民，將以愚之", "question": "「明民」與「愚之」何所指？聖人治民當以智啟之，還是以樸全之？", "questionTrad": "「明民」與「愚之」何所指？聖人治民當以智啟之，還是以樸全之？", "intro": "此組聚於首句。河上公以不以道教民使明智奸巧、將以道德教民使樸質不詐偽為說，治身治國並重。王弼以明為多見巧詐蔽其樸、愚為無知守真順自然，開後世「明蔽樸而愚守真」一系。成玄英以修道之夫實智內明、外若愚昧，閉智塞聰、韜光晦迹，帶有重玄色彩。唐玄宗御注以非以道明示於人、導之以和使歸復於樸，御疏申以貴無為恬淡、杜絕智詐。李榮以古人用道修身理國、不將奸智役心眩物、含光藏耀全真抱樸釋之。陸希聲以非發民聰明使益巧智、將塗民耳目使反愚拙為說，並推言發聰明則姦詐漸作、法出姦生、刑罰不足畏而天下大亂。呂惠卿以在己若昏悶悶推之於民，謂察察昭昭即明之、若昏悶悶即愚之。蘇轍以民溺小智以察為明則智害多，使之無知無欲而聽上則雖有過亦小。吳澄以明己之德以明民德，謂非不欲其明而固欲其愚，並指出此為衰世矯枉之論，其流弊為秦燔經書以愚黔首。憨山以明為昭然揭示、愚為可使由不可使知，謂上不用智巧、離欲清淨，則民自安其日用之常。魏源引王弼、呂惠卿、李嘉謨、司馬光諸說，以智害不智福為全章綱領。王夫之謂物欲出生我止其芽、心欲出生我止其幾，非故愚之，以明者非其明也。嚴遵輯文謂昔者帝王經道德、化神明、總清虛、欽大和，非以生知起事導俗務以明人，將以塗人耳目、塞人之心，使人不得知而歸之自然。諸家解「愚」或為淳樸、或為無知、或為韜晦、或為止芽，取徑不同，而皆不以智巧啟民則一。", "introTrad": "此組聚於首句。河上公以不以道教民使明智奸巧、將以道德教民使樸質不詐偽為說，治身治國並重。王弼以明為多見巧詐蔽其樸、愚為無知守真順自然，開後世「明蔽樸而愚守真」一系。成玄英以修道之夫實智內明、外若愚昧，閉智塞聰、韜光晦迹，帶有重玄色彩。唐玄宗御注以非以道明示於人、導之以和使歸復於樸，御疏申以貴無為恬淡、杜絕智詐。李榮以古人用道修身理國、不將奸智役心眩物、含光藏耀全真抱樸釋之。陸希聲以非發民聰明使益巧智、將塗民耳目使反愚拙為說，並推言發聰明則姦詐漸作、法出姦生、刑罰不足畏而天下大亂。呂惠卿以在己若昏悶悶推之於民，謂察察昭昭即明之、若昏悶悶即愚之。蘇轍以民溺小智以察為明則智害多，使之無知無欲而聽上則雖有過亦小。吳澄以明己之德以明民德，謂非不欲其明而固欲其愚，並指出此為衰世矯枉之論，其流弊為秦燔經書以愚黔首。憨山以明為昭然揭示、愚為可使由不可使知，謂上不用智巧、離欲清淨，則民自安其日用之常。魏源引王弼、呂惠卿、李嘉謨、司馬光諸說，以智害不智福為全章綱領。王夫之謂物欲出生我止其芽、心欲出生我止其幾，非故愚之，以明者非其明也。嚴遵輯文謂昔者帝王經道德、化神明、總清虛、欽大和，非以生知起事導俗務以明人，將以塗人耳目、塞人之心，使人不得知而歸之自然。諸家解「愚」或為淳樸、或為無知、或為韜晦、或為止芽，取徑不同，而皆不以智巧啟民則一。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "不以道教民使明智奸巧，將以道德教民使樸質不詐偽；治身治國並重。", "thesisTrad": "不以道教民使明智奸巧，將以道德教民使樸質不詐偽；治身治國並重。", "noteIds": [ "c001", "c002", "c003" ], "workTypeSimp": "注", "thesisSimp": "不以道教民使明智奸巧，将以道德教民使朴质不诈伪；治身治国并重。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "明謂多見巧詐蔽其樸，愚謂無知守真順自然。", "thesisTrad": "明謂多見巧詐蔽其樸，愚謂無知守真順自然。", "noteIds": [ "c012" ], "workTypeSimp": "注", "thesisSimp": "明谓多见巧诈蔽其朴，愚谓无知守真顺自然。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "修道之夫實智內明而外若愚昧，閉智塞聰、韜光晦迹。", "thesisTrad": "修道之夫實智內明而外若愚昧，閉智塞聰、韜光晦迹。", "noteIds": [ "c016", "c017" ], "workTypeSimp": "疏", "thesisSimp": "修道之夫实智内明而外若愚昧，闭智塞聪、韬光晦迹。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "非以道明示於人，導之以和使歸復於樸；御疏申以貴無為恬淡、杜絕智詐。", "thesisTrad": "非以道明示於人，導之以和使歸復於樸；御疏申以貴無為恬淡、杜絕智詐。", "noteIds": [ "c023", "c030" ], "workTypeSimp": "御注", "thesisSimp": "非以道明示于人，导之以和使归复于朴；御疏申以贵无为恬淡、杜绝智诈。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "昔者帝王經道德、化神明，非以生知起事導俗務以明人；將以塗人耳目、塞人之心，使人不得知而歸之自然。", "thesisTrad": "昔者帝王經道德、化神明，非以生知起事導俗務以明人；將以塗人耳目、塞人之心，使人不得知而歸之自然。", "noteIds": [ "c037" ], "workTypeSimp": "辑文", "thesisSimp": "昔者帝王经道德、化神明，非以生知起事导俗务以明人；将以涂人耳目、塞人之心，使人不得知而归之自然。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "古人用道修身理國，不將奸智役心眩物；含光藏耀、全真抱樸。", "thesisTrad": "古人用道修身理國，不將奸智役心眩物；含光藏耀、全真抱樸。", "noteIds": [ "c038" ], "workTypeSimp": "注", "thesisSimp": "古人用道修身理国，不将奸智役心眩物；含光藏耀、全真抱朴。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "非發民聰明使益巧智，將塗民耳目使反愚拙；發聰明則姦詐漸作。", "thesisTrad": "非發民聰明使益巧智，將塗民耳目使反愚拙；發聰明則姦詐漸作。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "非发民聪明使益巧智，将涂民耳目使反愚拙；发聪明则奸诈渐作。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "在己若昏悶悶，推之於民亦非明之；察察昭昭即明之，若昏悶悶即愚之。", "thesisTrad": "在己若昏悶悶，推之於民亦非明之；察察昭昭即明之，若昏悶悶即愚之。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "在己若昏闷闷，推之于民亦非明之；察察昭昭即明之，若昏闷闷即愚之。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "民溺小智以察為明則智害多；使之無知無欲而聽上，雖有過亦小。", "thesisTrad": "民溺小智以察為明則智害多；使之無知無欲而聽上，雖有過亦小。", "noteIds": [ "c045" ], "workTypeSimp": "解", "thesisSimp": "民溺小智以察为明则智害多；使之无知无欲而听上，虽有过亦小。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "明己之德以明民德，非不欲其明而固欲其愚；衰世矯枉之論，流弊為秦燔經書以愚黔首。", "thesisTrad": "明己之德以明民德，非不欲其明而固欲其愚；衰世矯枉之論，流弊為秦燔經書以愚黔首。", "noteIds": [ "c048" ], "workTypeSimp": "注", "thesisSimp": "明己之德以明民德，非不欲其明而固欲其愚；衰世矫枉之论，流弊为秦燔经书以愚黔首。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "明者昭然揭示，愚者可使由之不可使知；上不用智巧、離欲清淨，則民自安其常。", "thesisTrad": "明者昭然揭示，愚者可使由之不可使知；上不用智巧、離欲清淨，則民自安其常。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "明者昭然揭示，愚者可使由之不可使知；上不用智巧、离欲清净，则民自安其常。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "以智害不智福為全章綱領，深信固守而不以智汩其真，即得為治之鵠。", "thesisTrad": "以智害不智福為全章綱領，深信固守而不以智汩其真，即得為治之鵠。", "noteIds": [ "c056" ], "workTypeSimp": "本义", "thesisSimp": "以智害不智福为全章纲领，深信固守而不以智汩其真，即得为治之鹄。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "物欲出生我止其芽，心欲出生我止其幾；非故愚之，以明者非其明也。", "thesisTrad": "物欲出生我止其芽，心欲出生我止其幾；非故愚之，以明者非其明也。", "noteIds": [ "c057" ], "workTypeSimp": "衍", "thesisSimp": "物欲出生我止其芽，心欲出生我止其几；非故愚之，以明者非其明也。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以不以道教民、將以道德教民立說。", "textTrad": "河上公以不以道教民、將以道德教民立說。", "relationSimp": "立论", "textSimp": "河上公以不以道教民、将以道德教民立说。" }, { "noteId": "c012", "relation": "注", "relationTrad": "注", "text": "王弼以明蔽樸、愚守真申之。", "textTrad": "王弼以明蔽樸、愚守真申之。", "relationSimp": "注", "textSimp": "王弼以明蔽朴、愚守真申之。" }, { "noteId": "c016", "relation": "疏", "relationTrad": "疏", "text": "成玄英標章義，分全章為引古、料簡、反俗三段。", "textTrad": "成玄英標章義，分全章為引古、料簡、反俗三段。", "relationSimp": "疏", "textSimp": "成玄英标章义，分全章为引古、料简、反俗三段。" }, { "noteId": "c017", "relation": "疏", "relationTrad": "疏", "text": "成玄英以實智內明、外若愚昧分疏。", "textTrad": "成玄英以實智內明、外若愚昧分疏。", "relationSimp": "疏", "textSimp": "成玄英以实智内明、外若愚昧分疏。" }, { "noteId": "c023", "relation": "御注", "relationTrad": "御注", "text": "御注以導之以和、歸復於樸釋之。", "textTrad": "御注以導之以和、歸復於樸釋之。", "relationSimp": "御注", "textSimp": "御注以导之以和、归复于朴释之。" }, { "noteId": "c030", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以貴無為恬淡、杜絕智詐轉深。", "textTrad": "御疏以貴無為恬淡、杜絕智詐轉深。", "relationSimp": "御疏", "textSimp": "御疏以贵无为恬淡、杜绝智诈转深。" }, { "noteId": "c037", "relation": "輯文", "relationTrad": "輯文", "text": "嚴遵以塗人耳目、塞人之心、歸之自然申之。", "textTrad": "嚴遵以塗人耳目、塞人之心、歸之自然申之。", "relationSimp": "辑文", "textSimp": "严遵以涂人耳目、塞人之心、归之自然申之。" }, { "noteId": "c038", "relation": "注", "relationTrad": "注", "text": "李榮以含光藏耀、全真抱樸申說。", "textTrad": "李榮以含光藏耀、全真抱樸申說。", "relationSimp": "注", "textSimp": "李荣以含光藏耀、全真抱朴申说。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以塗民耳目、反於愚拙立說。", "textTrad": "陸希聲以塗民耳目、反於愚拙立說。", "relationSimp": "传", "textSimp": "陆希声以涂民耳目、反于愚拙立说。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以若昏悶悶推之於民。", "textTrad": "呂惠卿以若昏悶悶推之於民。", "relationSimp": "传", "textSimp": "吕惠卿以若昏闷闷推之于民。" }, { "noteId": "c045", "relation": "解", "relationTrad": "解", "text": "蘇轍以民溺小智、使之無知無欲轉進。", "textTrad": "蘇轍以民溺小智、使之無知無欲轉進。", "relationSimp": "解", "textSimp": "苏辙以民溺小智、使之无知无欲转进。" }, { "noteId": "c048", "relation": "注", "relationTrad": "注", "text": "吳澄以衰世矯枉、秦燔經書為戒。", "textTrad": "吳澄以衰世矯枉、秦燔經書為戒。", "relationSimp": "注", "textSimp": "吴澄以衰世矫枉、秦燔经书为戒。" }, { "noteId": "c052", "relation": "解", "relationTrad": "解", "text": "憨山以上不用智巧、民自安其常作結。", "textTrad": "憨山以上不用智巧、民自安其常作結。", "relationSimp": "解", "textSimp": "憨山以上不用智巧、民自安其常作结。" }, { "noteId": "c056", "relation": "本義", "relationTrad": "本義", "text": "魏源以智害不智福為全章綱領。", "textTrad": "魏源以智害不智福為全章綱領。", "relationSimp": "本义", "textSimp": "魏源以智害不智福为全章纲领。" }, { "noteId": "c057", "relation": "衍", "relationTrad": "衍", "text": "王夫之以止芽止幾、非故愚之作結。", "textTrad": "王夫之以止芽止幾、非故愚之作結。", "relationSimp": "衍", "textSimp": "王夫之以止芽止几、非故愚之作结。" } ], "nameSimp": "非以明民，将以愚之", "questionSimp": "「明民」与「愚之」何所指？圣人治民当以智启之，还是以朴全之？", "introSimp": "此组聚于首句。河上公以不以道教民使明智奸巧、将以道德教民使朴质不诈伪为说，治身治国并重。王弼以明为多见巧诈蔽其朴、愚为无知守真顺自然，开后世「明蔽朴而愚守真」一系。成玄英以修道之夫实智内明、外若愚昧，闭智塞聪、韬光晦迹，带有重玄色彩。唐玄宗御注以非以道明示于人、导之以和使归复于朴，御疏申以贵无为恬淡、杜绝智诈。李荣以古人用道修身理国、不将奸智役心眩物、含光藏耀全真抱朴释之。陆希声以非发民聪明使益巧智、将涂民耳目使反愚拙为说，并推言发聪明则奸诈渐作、法出奸生、刑罚不足畏而天下大乱。吕惠卿以在己若昏闷闷推之于民，谓察察昭昭即明之、若昏闷闷即愚之。苏辙以民溺小智以察为明则智害多，使之无知无欲而听上则虽有过亦小。吴澄以明己之德以明民德，谓非不欲其明而固欲其愚，并指出此为衰世矫枉之论，其流弊为秦燔经书以愚黔首。憨山以明为昭然揭示、愚为可使由不可使知，谓上不用智巧、离欲清净，则民自安其日用之常。魏源引王弼、吕惠卿、李嘉谟、司马光诸说，以智害不智福为全章纲领。王夫之谓物欲出生我止其芽、心欲出生我止其几，非故愚之，以明者非其明也。严遵辑文谓昔者帝王经道德、化神明、总清虚、钦大和，非以生知起事导俗务以明人，将以涂人耳目、塞人之心，使人不得知而归之自然。诸家解「愚」或为淳朴、或为无知、或为韬晦、或为止芽，取径不同，而皆不以智巧启民则一。" }, { "id": "zhi-guo-zhi-zei", "name": "以智治國，國之賊", "nameTrad": "以智治國，國之賊", "question": "為何「以智治國」為賊，而「不以智治國」為福？智與不智的界線在哪裡？", "questionTrad": "為何「以智治國」為賊，而「不以智治國」為福？智與不智的界線在哪裡？", "intro": "此組聚於第三句。河上公以使智惠之人治國必遠道德、妄作威福為賊，不使智惠之人知政則民守正直、上下相親為福，以用人與否分。王弼以智猶治也，以智術動民、邪心既動，復以巧術防民之偽，民知其術隨而避之，思惟密巧、姦偽益滋，故為賊，其說深入治術心理。成玄英以用明察俗、以智治物既乖淳和又同賊害，無欲無為、忘心遣智、尸居玄默者為上德。唐玄宗御注以任用多智之臣智多必作法、法作則奸生為賊，不用巧智但取純德之士則智詐日薄、淳樸日興為福；御疏申以權謀作、情偽起而道廢，與坐進無為、行大樸之風。李榮以智慧奸巧傷害人深為賊，質樸無智、任物自化、各事其業、君臣俱泰為德，其引經作「國之德」。陸希聲以發聰明則姦詐漸作、法出姦生、令下詐起，刑罰不足畏、殺戮不能服而天下大亂，此以智知國之賊；塗耳目則姦偽不生、民躋富壽，此不以智知國之福。呂惠卿以治國以智則毀其則，故為賊；不以智則無介然之知、其道甚夷而有國之母可以長久。蘇轍以吾以智御人、人亦以智應之，上下交相賊，語最簡峻。吳澄以聰明睿知臨下則民化而明智、機巧慧點難治為賊，自晦其明蒞眾則民化而愚昧、倥侗顓蒙易治為福。憨山以用智之過為難治之源，以智治國反為害、不用智而民自安為福。魏源以智之為害、不智之為福為全章綱領。王夫之以生智生不智、生福生禍、生德生賊立說，順之則與天下相生，反之則與吾相守。各家或就用人、或就治術、或就心術、或就風化立論，而皆以「不以智」為治國之福。", "introTrad": "此組聚於第三句。河上公以使智惠之人治國必遠道德、妄作威福為賊，不使智惠之人知政則民守正直、上下相親為福，以用人與否分。王弼以智猶治也，以智術動民、邪心既動，復以巧術防民之偽，民知其術隨而避之，思惟密巧、姦偽益滋，故為賊，其說深入治術心理。成玄英以用明察俗、以智治物既乖淳和又同賊害，無欲無為、忘心遣智、尸居玄默者為上德。唐玄宗御注以任用多智之臣智多必作法、法作則奸生為賊，不用巧智但取純德之士則智詐日薄、淳樸日興為福；御疏申以權謀作、情偽起而道廢，與坐進無為、行大樸之風。李榮以智慧奸巧傷害人深為賊，質樸無智、任物自化、各事其業、君臣俱泰為德，其引經作「國之德」。陸希聲以發聰明則姦詐漸作、法出姦生、令下詐起，刑罰不足畏、殺戮不能服而天下大亂，此以智知國之賊；塗耳目則姦偽不生、民躋富壽，此不以智知國之福。呂惠卿以治國以智則毀其則，故為賊；不以智則無介然之知、其道甚夷而有國之母可以長久。蘇轍以吾以智御人、人亦以智應之，上下交相賊，語最簡峻。吳澄以聰明睿知臨下則民化而明智、機巧慧點難治為賊，自晦其明蒞眾則民化而愚昧、倥侗顓蒙易治為福。憨山以用智之過為難治之源，以智治國反為害、不用智而民自安為福。魏源以智之為害、不智之為福為全章綱領。王夫之以生智生不智、生福生禍、生德生賊立說，順之則與天下相生，反之則與吾相守。各家或就用人、或就治術、或就心術、或就風化立論，而皆以「不以智」為治國之福。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "使智惠之人治國必遠道德、妄作威福為賊；不使知政則民守正直、上下相親為福。", "thesisTrad": "使智惠之人治國必遠道德、妄作威福為賊；不使知政則民守正直、上下相親為福。", "noteIds": [ "c005", "c006" ], "workTypeSimp": "注", "thesisSimp": "使智惠之人治国必远道德、妄作威福为贼；不使知政则民守正直、上下相亲为福。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "智猶治也；以智術動民，邪心既動，復以巧術防偽，民知其術隨而避之，姦偽益滋，故為賊。", "thesisTrad": "智猶治也；以智術動民，邪心既動，復以巧術防偽，民知其術隨而避之，姦偽益滋，故為賊。", "noteIds": [ "c014" ], "workTypeSimp": "注", "thesisSimp": "智犹治也；以智术动民，邪心既动，复以巧术防伪，民知其术随而避之，奸伪益滋，故为贼。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "用明察以智治物，既乖淳和又同賊害；無欲無為、忘心遣智、尸居玄默，其唯上德。", "thesisTrad": "用明察以智治物，既乖淳和又同賊害；無欲無為、忘心遣智、尸居玄默，其唯上德。", "noteIds": [ "c019" ], "workTypeSimp": "疏", "thesisSimp": "用明察以智治物，既乖淳和又同贼害；无欲无为、忘心遣智、尸居玄默，其唯上德。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "任用多智之臣，智多必作法，法作則奸生，故賊國；不用巧智、取純德之士，則智詐日薄、淳樸日興為福。", "thesisTrad": "任用多智之臣，智多必作法，法作則奸生，故賊國；不用巧智、取純德之士，則智詐日薄、淳樸日興為福。", "noteIds": [ "c025", "c026", "c032", "c033" ], "workTypeSimp": "御注", "thesisSimp": "任用多智之臣，智多必作法，法作则奸生，故贼国；不用巧智、取纯德之士，则智诈日薄、淳朴日兴为福。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "輯文止於首句，其塗耳目、塞心、歸自然之旨，即不以智治國之福。", "thesisTrad": "輯文止於首句，其塗耳目、塞心、歸自然之旨，即不以智治國之福。", "noteIds": [ "c037" ], "workTypeSimp": "辑文", "thesisSimp": "辑文止于首句，其涂耳目、塞心、归自然之旨，即不以智治国之福。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "智慧奸巧傷害人深為賊；質樸無智、任物自化、君臣俱泰為德（李榮本作國之德）。", "thesisTrad": "智慧奸巧傷害人深為賊；質樸無智、任物自化、君臣俱泰為德（李榮本作國之德）。", "noteIds": [ "c040" ], "workTypeSimp": "注", "thesisSimp": "智慧奸巧伤害人深为贼；质朴无智、任物自化、君臣俱泰为德（李荣本作国之德）。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "發聰明則姦詐作、法出姦生、刑罰不足畏，天下大亂，此以智知國之賊；塗耳目則姦偽不生、民躋富壽，此不以智知國之福。", "thesisTrad": "發聰明則姦詐作、法出姦生、刑罰不足畏，天下大亂，此以智知國之賊；塗耳目則姦偽不生、民躋富壽，此不以智知國之福。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "发聪明则奸诈作、法出奸生、刑罚不足畏，天下大乱，此以智知国之贼；涂耳目则奸伪不生、民跻富寿，此不以智知国之福。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "治國以智則毀其則，故為賊；不以智則無介然之知、其道甚夷，有國之母可以長久，故為福。", "thesisTrad": "治國以智則毀其則，故為賊；不以智則無介然之知、其道甚夷，有國之母可以長久，故為福。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "治国以智则毁其则，故为贼；不以智则无介然之知、其道甚夷，有国之母可以长久，故为福。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "吾以智御人，人亦以智應之，上下交相賊。", "thesisTrad": "吾以智御人，人亦以智應之，上下交相賊。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "吾以智御人，人亦以智应之，上下交相贼。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "以智治國謂聰明睿知以有臨，民化而明智則機巧難治；不以智謂自晦其明以蒞眾，民化而愚昧則易治。", "thesisTrad": "以智治國謂聰明睿知以有臨，民化而明智則機巧難治；不以智謂自晦其明以蒞眾，民化而愚昧則易治。", "noteIds": [ "c049" ], "workTypeSimp": "注", "thesisSimp": "以智治国谓聪明睿知以有临，民化而明智则机巧难治；不以智谓自晦其明以莅众，民化而愚昧则易治。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "以智治國反為害，乃國之賊；不用智而民自安，則為國之福。", "thesisTrad": "以智治國反為害，乃國之賊；不用智而民自安，則為國之福。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "以智治国反为害，乃国之贼；不用智而民自安，则为国之福。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "智之為害、不智之為福顯然易知，深信固守而不以智汩其真。", "thesisTrad": "智之為害、不智之為福顯然易知，深信固守而不以智汩其真。", "noteIds": [ "c056" ], "workTypeSimp": "本义", "thesisSimp": "智之为害、不智之为福显然易知，深信固守而不以智汩其真。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "生智生不智、生福生禍、生德生賊；順之則與天下相生，反之則與吾相守。", "thesisTrad": "生智生不智、生福生禍、生德生賊；順之則與天下相生，反之則與吾相守。", "noteIds": [ "c057" ], "workTypeSimp": "衍", "thesisSimp": "生智生不智、生福生祸、生德生贼；顺之则与天下相生，反之则与吾相守。" } }, "chain": [ { "noteId": "c005", "relation": "立論", "relationTrad": "立論", "text": "河上公以使智惠之人治國為賊立說。", "textTrad": "河上公以使智惠之人治國為賊立說。", "relationSimp": "立论", "textSimp": "河上公以使智惠之人治国为贼立说。" }, { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "河上公以不使知政、民守正直為福。", "textTrad": "河上公以不使知政、民守正直為福。", "relationSimp": "立论", "textSimp": "河上公以不使知政、民守正直为福。" }, { "noteId": "c014", "relation": "注", "relationTrad": "注", "text": "王弼以智術動民、巧術防偽而姦偽益滋申之。", "textTrad": "王弼以智術動民、巧術防偽而姦偽益滋申之。", "relationSimp": "注", "textSimp": "王弼以智术动民、巧术防伪而奸伪益滋申之。" }, { "noteId": "c019", "relation": "疏", "relationTrad": "疏", "text": "成玄英以明察乖淳和、尸居玄默為上德分疏。", "textTrad": "成玄英以明察乖淳和、尸居玄默為上德分疏。", "relationSimp": "疏", "textSimp": "成玄英以明察乖淳和、尸居玄默为上德分疏。" }, { "noteId": "c025", "relation": "御注", "relationTrad": "御注", "text": "御注以任用多智之臣、法作奸生釋賊。", "textTrad": "御注以任用多智之臣、法作奸生釋賊。", "relationSimp": "御注", "textSimp": "御注以任用多智之臣、法作奸生释贼。" }, { "noteId": "c026", "relation": "御注", "relationTrad": "御注", "text": "御注以取純德之士、智詐日薄釋福。", "textTrad": "御注以取純德之士、智詐日薄釋福。", "relationSimp": "御注", "textSimp": "御注以取纯德之士、智诈日薄释福。" }, { "noteId": "c032", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以權謀作、情偽起而道廢申賊。", "textTrad": "御疏以權謀作、情偽起而道廢申賊。", "relationSimp": "御疏", "textSimp": "御疏以权谋作、情伪起而道废申贼。" }, { "noteId": "c033", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以坐進無為、行大樸之風申福。", "textTrad": "御疏以坐進無為、行大樸之風申福。", "relationSimp": "御疏", "textSimp": "御疏以坐进无为、行大朴之风申福。" }, { "noteId": "c040", "relation": "注", "relationTrad": "注", "text": "李榮以智慧傷害人深為賊、質樸任物為德。", "textTrad": "李榮以智慧傷害人深為賊、質樸任物為德。", "relationSimp": "注", "textSimp": "李荣以智慧伤害人深为贼、质朴任物为德。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以法出姦生、刑罰不足畏推衍其弊。", "textTrad": "陸希聲以法出姦生、刑罰不足畏推衍其弊。", "relationSimp": "传", "textSimp": "陆希声以法出奸生、刑罚不足畏推衍其弊。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以毀則為賊、有國之母為福別解。", "textTrad": "呂惠卿以毀則為賊、有國之母為福別解。", "relationSimp": "传", "textSimp": "吕惠卿以毁则为贼、有国之母为福别解。" }, { "noteId": "c046", "relation": "解", "relationTrad": "解", "text": "蘇轍以上下交相賊作結。", "textTrad": "蘇轍以上下交相賊作結。", "relationSimp": "解", "textSimp": "苏辙以上下交相贼作结。" }, { "noteId": "c049", "relation": "注", "relationTrad": "注", "text": "吳澄以民化明智難治、民化愚昧易治分釋。", "textTrad": "吳澄以民化明智難治、民化愚昧易治分釋。", "relationSimp": "注", "textSimp": "吴澄以民化明智难治、民化愚昧易治分释。" }, { "noteId": "c053", "relation": "解", "relationTrad": "解", "text": "憨山以用智之過、民自安作結。", "textTrad": "憨山以用智之過、民自安作結。", "relationSimp": "解", "textSimp": "憨山以用智之过、民自安作结。" }, { "noteId": "c056", "relation": "本義", "relationTrad": "本義", "text": "魏源以智害不智福為全章綱領。", "textTrad": "魏源以智害不智福為全章綱領。", "relationSimp": "本义", "textSimp": "魏源以智害不智福为全章纲领。" }, { "noteId": "c057", "relation": "衍", "relationTrad": "衍", "text": "王夫之以生德生賊、順逆相生作結。", "textTrad": "王夫之以生德生賊、順逆相生作結。", "relationSimp": "衍", "textSimp": "王夫之以生德生贼、顺逆相生作结。" } ], "nameSimp": "以智治国，国之贼", "questionSimp": "为何「以智治国」为贼，而「不以智治国」为福？智与不智的界线在哪里？", "introSimp": "此组聚于第三句。河上公以使智惠之人治国必远道德、妄作威福为贼，不使智惠之人知政则民守正直、上下相亲为福，以用人与否分。王弼以智犹治也，以智术动民、邪心既动，复以巧术防民之伪，民知其术随而避之，思惟密巧、奸伪益滋，故为贼，其说深入治术心理。成玄英以用明察俗、以智治物既乖淳和又同贼害，无欲无为、忘心遣智、尸居玄默者为上德。唐玄宗御注以任用多智之臣智多必作法、法作则奸生为贼，不用巧智但取纯德之士则智诈日薄、淳朴日兴为福；御疏申以权谋作、情伪起而道废，与坐进无为、行大朴之风。李荣以智慧奸巧伤害人深为贼，质朴无智、任物自化、各事其业、君臣俱泰为德，其引经作「国之德」。陆希声以发聪明则奸诈渐作、法出奸生、令下诈起，刑罚不足畏、杀戮不能服而天下大乱，此以智知国之贼；涂耳目则奸伪不生、民跻富寿，此不以智知国之福。吕惠卿以治国以智则毁其则，故为贼；不以智则无介然之知、其道甚夷而有国之母可以长久。苏辙以吾以智御人、人亦以智应之，上下交相贼，语最简峻。吴澄以聪明睿知临下则民化而明智、机巧慧点难治为贼，自晦其明莅众则民化而愚昧、倥侗颛蒙易治为福。憨山以用智之过为难治之源，以智治国反为害、不用智而民自安为福。魏源以智之为害、不智之为福为全章纲领。王夫之以生智生不智、生福生祸、生德生贼立说，顺之则与天下相生，反之则与吾相守。各家或就用人、或就治术、或就心术、或就风化立论，而皆以「不以智」为治国之福。" }, { "id": "ji-shi-xuan-de", "name": "知此兩者亦稽式，是謂玄德", "nameTrad": "知此兩者亦稽式，是謂玄德", "question": "「稽式」是古今同則，還是自處卑下之式？知此兩者為何便稱玄德？", "questionTrad": "「稽式」是古今同則，還是自處卑下之式？知此兩者為何便稱玄德？", "intro": "此組聚於第四、五句。河上公以兩者為智與不智，知智者為賊、不智者為福，是治身治國之法式；常知則與天同德。王弼以稽為同，今古所同則不可廢，能知稽式是謂玄德。成玄英以兩者為智與不智，能知用智為賊、不智為德，可為修身楷模、治國洪範；常知無分別為楷式，可謂深玄大德。唐玄宗御注以知用智則為賊、不用則為福，去賊取福可為理國楷式；常知所委任，是謂深玄至德；御疏以用智與不用智為兩者，以去賊取福為楷模法式，以深遠玄妙釋玄德。李榮以用智不用智兩者，用則賊害、不用無傷；能知法式，本固邦寧，德之妙也。陸希聲以知民以智知國為賊則絀聰明以愚之，知不以智為福則敦樸厚以鎮之，是稽古法式；知法式則是玄妙常德。呂惠卿以不以智與以智皆我之楷式，誠知楷式而不違其德可謂玄。蘇轍以德與智相反，智之所順小而德之所順大。吳澄以兩者為以智與不以智，楷者模楷效法，式者自處卑下，知效法自處卑下則為玄妙之德。憨山以知此兩者可為治國楷式，能知楷式是謂玄德，德之玄妙人不測識。魏源謂諸說於此句皆未明，蓋智害不智福顯然易知，深信固守即得為治之鵠；常知楷式則智故日去、淳樸日全，雖謂玄德可也。王夫之以楷式如斯而未有易，仿其楷、學其式則天下不甘而怨賊起。諸家訓「稽」或為同、或為考、或為模楷，訓「式」或為法、或為自處卑下，而皆以常知此兩者為玄德之門。", "introTrad": "此組聚於第四、五句。河上公以兩者為智與不智，知智者為賊、不智者為福，是治身治國之法式；常知則與天同德。王弼以稽為同，今古所同則不可廢，能知稽式是謂玄德。成玄英以兩者為智與不智，能知用智為賊、不智為德，可為修身楷模、治國洪範；常知無分別為楷式，可謂深玄大德。唐玄宗御注以知用智則為賊、不用則為福，去賊取福可為理國楷式；常知所委任，是謂深玄至德；御疏以用智與不用智為兩者，以去賊取福為楷模法式，以深遠玄妙釋玄德。李榮以用智不用智兩者，用則賊害、不用無傷；能知法式，本固邦寧，德之妙也。陸希聲以知民以智知國為賊則絀聰明以愚之，知不以智為福則敦樸厚以鎮之，是稽古法式；知法式則是玄妙常德。呂惠卿以不以智與以智皆我之楷式，誠知楷式而不違其德可謂玄。蘇轍以德與智相反，智之所順小而德之所順大。吳澄以兩者為以智與不以智，楷者模楷效法，式者自處卑下，知效法自處卑下則為玄妙之德。憨山以知此兩者可為治國楷式，能知楷式是謂玄德，德之玄妙人不測識。魏源謂諸說於此句皆未明，蓋智害不智福顯然易知，深信固守即得為治之鵠；常知楷式則智故日去、淳樸日全，雖謂玄德可也。王夫之以楷式如斯而未有易，仿其楷、學其式則天下不甘而怨賊起。諸家訓「稽」或為同、或為考、或為模楷，訓「式」或為法、或為自處卑下，而皆以常知此兩者為玄德之門。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "兩者謂智與不智，知智者為賊、不智者為福，是治身治國之法式；常知則與天同德。", "thesisTrad": "兩者謂智與不智，知智者為賊、不智者為福，是治身治國之法式；常知則與天同德。", "noteIds": [ "c007", "c008" ], "workTypeSimp": "注", "thesisSimp": "两者谓智与不智，知智者为贼、不智者为福，是治身治国之法式；常知则与天同德。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "稽，同也；今古所同則不可廢，能知稽式是謂玄德。", "thesisTrad": "稽，同也；今古所同則不可廢，能知稽式是謂玄德。", "noteIds": [ "c015" ], "workTypeSimp": "注", "thesisSimp": "稽，同也；今古所同则不可废，能知稽式是谓玄德。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "兩者謂智與不智，能知用智為賊、不智為德，可為修身楷模、治國洪範；常知無分別，可謂深玄大德。", "thesisTrad": "兩者謂智與不智，能知用智為賊、不智為德，可為修身楷模、治國洪範；常知無分別，可謂深玄大德。", "noteIds": [ "c020", "c021" ], "workTypeSimp": "疏", "thesisSimp": "两者谓智与不智，能知用智为贼、不智为德，可为修身楷模、治国洪范；常知无分别，可谓深玄大德。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "知用智則為賊、不用則為福，去賊取福可為理國楷式；常知所委任，是謂深玄至德。", "thesisTrad": "知用智則為賊、不用則為福，去賊取福可為理國楷式；常知所委任，是謂深玄至德。", "noteIds": [ "c027", "c028", "c034", "c035" ], "workTypeSimp": "御注", "thesisSimp": "知用智则为贼、不用则为福，去贼取福可为理国楷式；常知所委任，是谓深玄至德。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "輯文未及此句；其歸之自然、人易治而世和平，即稽式所在。", "thesisTrad": "輯文未及此句；其歸之自然、人易治而世和平，即稽式所在。", "noteIds": [ "c037" ], "workTypeSimp": "辑文", "thesisSimp": "辑文未及此句；其归之自然、人易治而世和平，即稽式所在。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "用智不用智兩者，用則賊害、不用無傷；能知法式，本固邦寧，德之妙也。", "thesisTrad": "用智不用智兩者，用則賊害、不用無傷；能知法式，本固邦寧，德之妙也。", "noteIds": [ "c041" ], "workTypeSimp": "注", "thesisSimp": "用智不用智两者，用则贼害、不用无伤；能知法式，本固邦宁，德之妙也。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "知民以智知國為賊則絀聰明以愚之，知不以智為福則敦樸厚以鎮之，是稽古法式；知法式則是玄妙常德。", "thesisTrad": "知民以智知國為賊則絀聰明以愚之，知不以智為福則敦樸厚以鎮之，是稽古法式；知法式則是玄妙常德。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "知民以智知国为贼则绌聪明以愚之，知不以智为福则敦朴厚以镇之，是稽古法式；知法式则是玄妙常德。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "不以智與以智皆我之楷式；誠知楷式而不違其德，可謂玄矣。", "thesisTrad": "不以智與以智皆我之楷式；誠知楷式而不違其德，可謂玄矣。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "不以智与以智皆我之楷式；诚知楷式而不违其德，可谓玄矣。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "德與智固相反，智之所順者小而德之所順者大。", "thesisTrad": "德與智固相反，智之所順者小而德之所順者大。", "noteIds": [ "c047" ], "workTypeSimp": "解", "thesisSimp": "德与智固相反，智之所顺者小而德之所顺者大。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "兩者，以智與不以智；楷者模楷效法，式者自處卑下；知效法自處卑下則為玄妙之德。", "thesisTrad": "兩者，以智與不以智；楷者模楷效法，式者自處卑下；知效法自處卑下則為玄妙之德。", "noteIds": [ "c050", "c051" ], "workTypeSimp": "注", "thesisSimp": "两者，以智与不以智；楷者模楷效法，式者自处卑下；知效法自处卑下则为玄妙之德。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "知此兩者，可為治國楷式；能知楷式，是謂玄德，德之玄妙人不測識。", "thesisTrad": "知此兩者，可為治國楷式；能知楷式，是謂玄德，德之玄妙人不測識。", "noteIds": [ "c054" ], "workTypeSimp": "解", "thesisSimp": "知此两者，可为治国楷式；能知楷式，是谓玄德，德之玄妙人不测识。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "諸說於此句皆未明，源謂智害不智福顯然易知，深信固守即得為治之鵠；常知則智故日去、淳樸日全，雖謂玄德可也。", "thesisTrad": "諸說於此句皆未明，源謂智害不智福顯然易知，深信固守即得為治之鵠；常知則智故日去、淳樸日全，雖謂玄德可也。", "noteIds": [ "c056" ], "workTypeSimp": "本义", "thesisSimp": "诸说于此句皆未明，源谓智害不智福显然易知，深信固守即得为治之鹄；常知则智故日去、淳朴日全，虽谓玄德可也。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "楷式如斯而未有易；仿其楷、學其式，則天下不甘而怨賊起。", "thesisTrad": "楷式如斯而未有易；仿其楷、學其式，則天下不甘而怨賊起。", "noteIds": [ "c057" ], "workTypeSimp": "衍", "thesisSimp": "楷式如斯而未有易；仿其楷、学其式，则天下不甘而怨贼起。" } }, "chain": [ { "noteId": "c007", "relation": "立論", "relationTrad": "立論", "text": "河上公以兩者為智與不智、法式為治身治國立說。", "textTrad": "河上公以兩者為智與不智、法式為治身治國立說。", "relationSimp": "立论", "textSimp": "河上公以两者为智与不智、法式为治身治国立说。" }, { "noteId": "c015", "relation": "注", "relationTrad": "注", "text": "王弼以稽同古今釋稽式。", "textTrad": "王弼以稽同古今釋稽式。", "relationSimp": "注", "textSimp": "王弼以稽同古今释稽式。" }, { "noteId": "c020", "relation": "疏", "relationTrad": "疏", "text": "成玄英以修身楷模、治國洪範申之。", "textTrad": "成玄英以修身楷模、治國洪範申之。", "relationSimp": "疏", "textSimp": "成玄英以修身楷模、治国洪范申之。" }, { "noteId": "c021", "relation": "疏", "relationTrad": "疏", "text": "成玄英以無分別、深玄大德釋玄德。", "textTrad": "成玄英以無分別、深玄大德釋玄德。", "relationSimp": "疏", "textSimp": "成玄英以无分别、深玄大德释玄德。" }, { "noteId": "c027", "relation": "御注", "relationTrad": "御注", "text": "御注以委任純德臣為楷模法式。", "textTrad": "御注以委任純德臣為楷模法式。", "relationSimp": "御注", "textSimp": "御注以委任纯德臣为楷模法式。" }, { "noteId": "c034", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以去賊取福為理國楷式。", "textTrad": "御疏以去賊取福為理國楷式。", "relationSimp": "御疏", "textSimp": "御疏以去贼取福为理国楷式。" }, { "noteId": "c041", "relation": "注", "relationTrad": "注", "text": "李榮以本固邦寧為德之妙。", "textTrad": "李榮以本固邦寧為德之妙。", "relationSimp": "注", "textSimp": "李荣以本固邦宁为德之妙。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以稽古法式、玄妙常德申說。", "textTrad": "陸希聲以稽古法式、玄妙常德申說。", "relationSimp": "传", "textSimp": "陆希声以稽古法式、玄妙常德申说。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以我之楷式、不違其德別解。", "textTrad": "呂惠卿以我之楷式、不違其德別解。", "relationSimp": "传", "textSimp": "吕惠卿以我之楷式、不违其德别解。" }, { "noteId": "c047", "relation": "解", "relationTrad": "解", "text": "蘇轍以德智相反、所順大小轉進。", "textTrad": "蘇轍以德智相反、所順大小轉進。", "relationSimp": "解", "textSimp": "苏辙以德智相反、所顺大小转进。" }, { "noteId": "c050", "relation": "注", "relationTrad": "注", "text": "吳澄分楷為模楷、式為自處卑下。", "textTrad": "吳澄分楷為模楷、式為自處卑下。", "relationSimp": "注", "textSimp": "吴澄分楷为模楷、式为自处卑下。" }, { "noteId": "c054", "relation": "解", "relationTrad": "解", "text": "憨山以楷式好規模、玄德不測識作結。", "textTrad": "憨山以楷式好規模、玄德不測識作結。", "relationSimp": "解", "textSimp": "憨山以楷式好规模、玄德不测识作结。" }, { "noteId": "c056", "relation": "本義", "relationTrad": "本義", "text": "魏源謂諸說未明，以深信固守為得鵠。", "textTrad": "魏源謂諸說未明，以深信固守為得鵠。", "relationSimp": "本义", "textSimp": "魏源谓诸说未明，以深信固守为得鹄。" }, { "noteId": "c057", "relation": "衍", "relationTrad": "衍", "text": "王夫之戒仿楷學式而致怨賊起。", "textTrad": "王夫之戒仿楷學式而致怨賊起。", "relationSimp": "衍", "textSimp": "王夫之戒仿楷学式而致怨贼起。" } ], "nameSimp": "知此两者亦稽式，是谓玄德", "questionSimp": "「稽式」是古今同则，还是自处卑下之式？知此两者为何便称玄德？", "introSimp": "此组聚于第四、五句。河上公以两者为智与不智，知智者为贼、不智者为福，是治身治国之法式；常知则与天同德。王弼以稽为同，今古所同则不可废，能知稽式是谓玄德。成玄英以两者为智与不智，能知用智为贼、不智为德，可为修身楷模、治国洪范；常知无分别为楷式，可谓深玄大德。唐玄宗御注以知用智则为贼、不用则为福，去贼取福可为理国楷式；常知所委任，是谓深玄至德；御疏以用智与不用智为两者，以去贼取福为楷模法式，以深远玄妙释玄德。李荣以用智不用智两者，用则贼害、不用无伤；能知法式，本固邦宁，德之妙也。陆希声以知民以智知国为贼则绌聪明以愚之，知不以智为福则敦朴厚以镇之，是稽古法式；知法式则是玄妙常德。吕惠卿以不以智与以智皆我之楷式，诚知楷式而不违其德可谓玄。苏辙以德与智相反，智之所顺小而德之所顺大。吴澄以两者为以智与不以智，楷者模楷效法，式者自处卑下，知效法自处卑下则为玄妙之德。憨山以知此两者可为治国楷式，能知楷式是谓玄德，德之玄妙人不测识。魏源谓诸说于此句皆未明，盖智害不智福显然易知，深信固守即得为治之鹄；常知楷式则智故日去、淳朴日全，虽谓玄德可也。王夫之以楷式如斯而未有易，仿其楷、学其式则天下不甘而怨贼起。诸家训「稽」或为同、或为考、或为模楷，训「式」或为法、或为自处卑下，而皆以常知此两者为玄德之门。" }, { "id": "yu-wu-fan-da-shun", "name": "與物反矣，然後乃至大順", "nameTrad": "與物反矣，然後乃至大順", "question": "玄德何以「與物反」？反於物與順於道如何統一而為「大順」？", "questionTrad": "玄德何以「與物反」？反於物與順於道如何統一而為「大順」？", "intro": "此組聚於末句。河上公以玄德之人深不可測、遠不可極，與萬物反異：萬物欲益己而玄德施人，故能至大順、順天理。王弼以與物反即反其真，然後乃至大順。成玄英以玄德深遠、與物反冥而真契道，析順為理、俗二種，謂不順而順、反不乖順，無順無不順故名大順，其說最為縝密。唐玄宗御注以玄德無為而化，不測其量為深、德被無外為遠，與萬物反歸妙本，然後大順於自然真性；御疏申以反歸妙本、大順真性。李榮以德妙不測曰深、尋求不逮曰遠，人皆用智此獨用愚為與物反，不逆物性、任之自然為大順，又推言順俗求道失之於真、反俗修德入之於妙。陸希聲以常德深遠、與物俱反，然後天下各復其性以至於大順。呂惠卿以德至於玄則深不可測、遠不可量，與物反本無所於逆，故乃至大順。蘇轍以智之所順者小而德之所順者大。吳澄以玄德深遠不淺近、人不可測，人皆欲智我獨欲愚，相逆乃所以為順之大。憨山以玄德深遠非淺識可知，以此化民則民日與物反、大順於妙道之域。魏源以德謂之玄則深遠與俗相反，聞者或大笑，能不疑其相反而深信可法，雖反於世俗乃順於大道。王夫之以順之則與天下相生、反之則與吾相守，天下不吾而吾不天下久矣。嚴遵輯文謂塗耳目、塞心，使人不得知而歸自然，故人易治而世和平，即反俗合真之旨。諸家皆以「反」為反俗、反本、反智，以「大順」為順自然、順天理、順妙道，反與順遂在不順而順處統一。", "introTrad": "此組聚於末句。河上公以玄德之人深不可測、遠不可極，與萬物反異：萬物欲益己而玄德施人，故能至大順、順天理。王弼以與物反即反其真，然後乃至大順。成玄英以玄德深遠、與物反冥而真契道，析順為理、俗二種，謂不順而順、反不乖順，無順無不順故名大順，其說最為縝密。唐玄宗御注以玄德無為而化，不測其量為深、德被無外為遠，與萬物反歸妙本，然後大順於自然真性；御疏申以反歸妙本、大順真性。李榮以德妙不測曰深、尋求不逮曰遠，人皆用智此獨用愚為與物反，不逆物性、任之自然為大順，又推言順俗求道失之於真、反俗修德入之於妙。陸希聲以常德深遠、與物俱反，然後天下各復其性以至於大順。呂惠卿以德至於玄則深不可測、遠不可量，與物反本無所於逆，故乃至大順。蘇轍以智之所順者小而德之所順者大。吳澄以玄德深遠不淺近、人不可測，人皆欲智我獨欲愚，相逆乃所以為順之大。憨山以玄德深遠非淺識可知，以此化民則民日與物反、大順於妙道之域。魏源以德謂之玄則深遠與俗相反，聞者或大笑，能不疑其相反而深信可法，雖反於世俗乃順於大道。王夫之以順之則與天下相生、反之則與吾相守，天下不吾而吾不天下久矣。嚴遵輯文謂塗耳目、塞心，使人不得知而歸自然，故人易治而世和平，即反俗合真之旨。諸家皆以「反」為反俗、反本、反智，以「大順」為順自然、順天理、順妙道，反與順遂在不順而順處統一。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "玄德深不可測、遠不可極；與萬物反異，萬物欲益己而玄德施人，故能至大順、順天理。", "thesisTrad": "玄德深不可測、遠不可極；與萬物反異，萬物欲益己而玄德施人，故能至大順、順天理。", "noteIds": [ "c009", "c010", "c011" ], "workTypeSimp": "注", "thesisSimp": "玄德深不可测、远不可极；与万物反异，万物欲益己而玄德施人，故能至大顺、顺天理。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "玄德深遠，與物反，反其真也，然後乃至大順。", "thesisTrad": "玄德深遠，與物反，反其真也，然後乃至大順。", "noteIds": [ "c015" ], "workTypeSimp": "注", "thesisSimp": "玄德深远，与物反，反其真也，然后乃至大顺。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "玄德深遠，與物反冥、真契道；順有理俗二種，不順而順、反不乖順，無順無不順故名大順。", "thesisTrad": "玄德深遠，與物反冥、真契道；順有理俗二種，不順而順、反不乖順，無順無不順故名大順。", "noteIds": [ "c022" ], "workTypeSimp": "疏", "thesisSimp": "玄德深远，与物反冥、真契道；顺有理俗二种，不顺而顺、反不乖顺，无顺无不顺故名大顺。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "玄德無為而化，不測其量為深、德被無外為遠；與萬物反歸妙本，然後大順於自然真性。", "thesisTrad": "玄德無為而化，不測其量為深、德被無外為遠；與萬物反歸妙本，然後大順於自然真性。", "noteIds": [ "c029", "c036" ], "workTypeSimp": "御注", "thesisSimp": "玄德无为而化，不测其量为深、德被无外为远；与万物反归妙本，然后大顺于自然真性。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "塗耳目、塞心，使人不得知而歸自然，故人易治而世和平，即反俗合真之旨。", "thesisTrad": "塗耳目、塞心，使人不得知而歸自然，故人易治而世和平，即反俗合真之旨。", "noteIds": [ "c037" ], "workTypeSimp": "辑文", "thesisSimp": "涂耳目、塞心，使人不得知而归自然，故人易治而世和平，即反俗合真之旨。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "德妙不測曰深、尋求不逮曰遠；人皆用智此獨用愚，與物反；不逆物性、任之自然，斯大順。", "thesisTrad": "德妙不測曰深、尋求不逮曰遠；人皆用智此獨用愚，與物反；不逆物性、任之自然，斯大順。", "noteIds": [ "c042" ], "workTypeSimp": "注", "thesisSimp": "德妙不测曰深、寻求不逮曰远；人皆用智此独用愚，与物反；不逆物性、任之自然，斯大顺。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "常德深遠，與物俱反，然後天下各復其性以至於大順。", "thesisTrad": "常德深遠，與物俱反，然後天下各復其性以至於大順。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "常德深远，与物俱反，然后天下各复其性以至于大顺。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "德至於玄則深不可測、遠不可量；與物反本，無所於逆，故乃至大順。", "thesisTrad": "德至於玄則深不可測、遠不可量；與物反本，無所於逆，故乃至大順。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "德至于玄则深不可测、远不可量；与物反本，无所于逆，故乃至大顺。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "智之所順者小而德之所順者大。", "thesisTrad": "智之所順者小而德之所順者大。", "noteIds": [ "c047" ], "workTypeSimp": "解", "thesisSimp": "智之所顺者小而德之所顺者大。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "玄德深遠不淺近，人不可測；人皆欲智我獨欲愚，相逆乃所以為順之大。", "thesisTrad": "玄德深遠不淺近，人不可測；人皆欲智我獨欲愚，相逆乃所以為順之大。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "玄德深远不浅近，人不可测；人皆欲智我独欲愚，相逆乃所以为顺之大。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "玄德深遠非淺識可知；以此化民，民自然日與物相反，而大順於妙道之域。", "thesisTrad": "玄德深遠非淺識可知；以此化民，民自然日與物相反，而大順於妙道之域。", "noteIds": [ "c055" ], "workTypeSimp": "解", "thesisSimp": "玄德深远非浅识可知；以此化民，民自然日与物相反，而大顺于妙道之域。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "德謂之玄則深遠與俗相反，聞者或大笑；能不疑其相反而深信可法，雖反於世俗乃順於大道。", "thesisTrad": "德謂之玄則深遠與俗相反，聞者或大笑；能不疑其相反而深信可法，雖反於世俗乃順於大道。", "noteIds": [ "c056" ], "workTypeSimp": "本义", "thesisSimp": "德谓之玄则深远与俗相反，闻者或大笑；能不疑其相反而深信可法，虽反于世俗乃顺于大道。" }, "wangfuzhi": { "workType": "衍", "workTypeTrad": "衍", "thesis": "順之則與天下相生，反之則與吾相守；天下不吾而吾不天下，久矣。", "thesisTrad": "順之則與天下相生，反之則與吾相守；天下不吾而吾不天下，久矣。", "noteIds": [ "c057" ], "workTypeSimp": "衍", "thesisSimp": "顺之则与天下相生，反之则与吾相守；天下不吾而吾不天下，久矣。" } }, "chain": [ { "noteId": "c009", "relation": "立論", "relationTrad": "立論", "text": "河上公以玄德深不可測、遠不可極為說。", "textTrad": "河上公以玄德深不可測、遠不可極為說。", "relationSimp": "立论", "textSimp": "河上公以玄德深不可测、远不可极为说。" }, { "noteId": "c010", "relation": "立論", "relationTrad": "立論", "text": "河上公以與萬物反異、施人而不益己申之。", "textTrad": "河上公以與萬物反異、施人而不益己申之。", "relationSimp": "立论", "textSimp": "河上公以与万物反异、施人而不益己申之。" }, { "noteId": "c011", "relation": "立論", "relationTrad": "立論", "text": "河上公以至大順、順天理作結。", "textTrad": "河上公以至大順、順天理作結。", "relationSimp": "立论", "textSimp": "河上公以至大顺、顺天理作结。" }, { "noteId": "c015", "relation": "注", "relationTrad": "注", "text": "王弼以反其真然後乃至大順申之。", "textTrad": "王弼以反其真然後乃至大順申之。", "relationSimp": "注", "textSimp": "王弼以反其真然后乃至大顺申之。" }, { "noteId": "c022", "relation": "疏", "relationTrad": "疏", "text": "成玄英析理俗二順、不順而順，故名大順。", "textTrad": "成玄英析理俗二順、不順而順，故名大順。", "relationSimp": "疏", "textSimp": "成玄英析理俗二顺、不顺而顺，故名大顺。" }, { "noteId": "c029", "relation": "御注", "relationTrad": "御注", "text": "御注以反歸其本、大順自然之性釋之。", "textTrad": "御注以反歸其本、大順自然之性釋之。", "relationSimp": "御注", "textSimp": "御注以反归其本、大顺自然之性释之。" }, { "noteId": "c036", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以不測其量為深、德被無外為遠轉深。", "textTrad": "御疏以不測其量為深、德被無外為遠轉深。", "relationSimp": "御疏", "textSimp": "御疏以不测其量为深、德被无外为远转深。" }, { "noteId": "c042", "relation": "注", "relationTrad": "注", "text": "李榮以用愚反俗、任之自然為大順。", "textTrad": "李榮以用愚反俗、任之自然為大順。", "relationSimp": "注", "textSimp": "李荣以用愚反俗、任之自然为大顺。" }, { "noteId": "c043", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以與物俱反、各復其性申說。", "textTrad": "陸希聲以與物俱反、各復其性申說。", "relationSimp": "传", "textSimp": "陆希声以与物俱反、各复其性申说。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以反本無逆、深遠不可量別解。", "textTrad": "呂惠卿以反本無逆、深遠不可量別解。", "relationSimp": "传", "textSimp": "吕惠卿以反本无逆、深远不可量别解。" }, { "noteId": "c047", "relation": "解", "relationTrad": "解", "text": "蘇轍以智順小、德順大轉進。", "textTrad": "蘇轍以智順小、德順大轉進。", "relationSimp": "解", "textSimp": "苏辙以智顺小、德顺大转进。" }, { "noteId": "c051", "relation": "注", "relationTrad": "注", "text": "吳澄以相逆乃所以為順之大申之。", "textTrad": "吳澄以相逆乃所以為順之大申之。", "relationSimp": "注", "textSimp": "吴澄以相逆乃所以为顺之大申之。" }, { "noteId": "c055", "relation": "解", "relationTrad": "解", "text": "憨山以日與物反、大順妙道作結。", "textTrad": "憨山以日與物反、大順妙道作結。", "relationSimp": "解", "textSimp": "憨山以日与物反、大顺妙道作结。" }, { "noteId": "c056", "relation": "本義", "relationTrad": "本義", "text": "魏源以反俗順道、不疑相反作結。", "textTrad": "魏源以反俗順道、不疑相反作結。", "relationSimp": "本义", "textSimp": "魏源以反俗顺道、不疑相反作结。" }, { "noteId": "c057", "relation": "衍", "relationTrad": "衍", "text": "王夫之以順生反守、天下不吾作結。", "textTrad": "王夫之以順生反守、天下不吾作結。", "relationSimp": "衍", "textSimp": "王夫之以顺生反守、天下不吾作结。" } ], "nameSimp": "与物反矣，然后乃至大顺", "questionSimp": "玄德何以「与物反」？反于物与顺于道如何统一而为「大顺」？", "introSimp": "此组聚于末句。河上公以玄德之人深不可测、远不可极，与万物反异：万物欲益己而玄德施人，故能至大顺、顺天理。王弼以与物反即反其真，然后乃至大顺。成玄英以玄德深远、与物反冥而真契道，析顺为理、俗二种，谓不顺而顺、反不乖顺，无顺无不顺故名大顺，其说最为缜密。唐玄宗御注以玄德无为而化，不测其量为深、德被无外为远，与万物反归妙本，然后大顺于自然真性；御疏申以反归妙本、大顺真性。李荣以德妙不测曰深、寻求不逮曰远，人皆用智此独用愚为与物反，不逆物性、任之自然为大顺，又推言顺俗求道失之于真、反俗修德入之于妙。陆希声以常德深远、与物俱反，然后天下各复其性以至于大顺。吕惠卿以德至于玄则深不可测、远不可量，与物反本无所于逆，故乃至大顺。苏辙以智之所顺者小而德之所顺者大。吴澄以玄德深远不浅近、人不可测，人皆欲智我独欲愚，相逆乃所以为顺之大。憨山以玄德深远非浅识可知，以此化民则民日与物反、大顺于妙道之域。魏源以德谓之玄则深远与俗相反，闻者或大笑，能不疑其相反而深信可法，虽反于世俗乃顺于大道。王夫之以顺之则与天下相生、反之则与吾相守，天下不吾而吾不天下久矣。严遵辑文谓涂耳目、塞心，使人不得知而归自然，故人易治而世和平，即反俗合真之旨。诸家皆以「反」为反俗、反本、反智，以「大顺」为顺自然、顺天理、顺妙道，反与顺遂在不顺而顺处统一。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.932Z", "keyPrefix": "laozi-65", "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-65", "slug": "65", "order": 65, "title": "第六十五章", "titleSimp": "第六十五章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第六十五章〈古之善為道章〉六句：古之善為道者，非以明民，將以愚之；民之難治，以其智多；故以智治國，國之賊，不以智治國，國之福；知此兩者亦稽式；常知稽式，是謂玄德；玄德深矣遠矣，與物反矣，然後乃至大順。河上公逐句為注，以古之善以道治身治國、不以道教民使明智奸巧、將以道德教民使樸質不詐偽釋首句；以智多為巧偽釋難治；以使智惠之人治國必遠道德妄作威福為賊、不使智惠之人知政則民守正直上下相親為福；以兩者謂智與不智、知智者為賊不智者為福為法式；以玄為天、與天同德釋玄德；以深不可測、遠不可極、與萬物反異、萬物欲益己而玄德施人釋末句。王弼注四條，以明謂多見巧詐蔽樸、愚謂無知守真順自然釋首句；以多智巧詐釋難治；以智猶治也、以智術動民而邪心既動、復以巧術防偽則姦偽益滋釋國之賊；以稽同也、今古所同則不可廢、與物反即反其真釋後三句。成玄英標章義，分全章為三：引古證今用遣文明、料簡勝劣以為楷模、反俗合真示其妙趣；以實智內明外若愚昧、閉智塞聰韜光晦迹釋首句；以心多分別不能虛忘釋難治；以用明察俗既乖淳和又同賊害、無欲無為尸居玄默為上德釋賊福；以修身楷模治國洪範釋稽式；以深玄大德釋玄德；以反冥契道、順有理俗二種、不順而順故名大順釋末句。唐玄宗御注以非以道明示於人、導之以和使歸復於樸釋首句；以智多則詐興釋難治；以任用多智之臣智多必作法法作則奸生為賊、不用巧智但取純德之士則智詐日薄淳樸日興為福；以去賊取福為楷模法式、常知所委任為深玄至德；以與物反歸復其本、令物大順於自然之性釋末句；御疏申以貴無為恬淡、杜絕智詐，以役智生奸詐、坐進無為行大樸之風，以用智與不用智為兩者，以不測其量為深、德被無外為遠。嚴遵《指歸》《玄德纂疏》卷十七存輯文一條，謂昔者帝王經道德、化神明、總清虛、欽大和，非以生知起事導俗務以明人，將以塗人耳目、塞人之心，使人不得知而歸之自然，故人易治而世和平。李榮以古人用道修身理國、不將奸智役心眩物、含光藏耀全真抱樸釋首句；以君上守質臣下歸淳、不行虛寂唯用奸巧則智多亂甚釋難治；以智慧奸巧傷害人深為賊、質樸無智任物自化君臣俱泰為德（李榮本作「國之德」）；以用智不用智兩者、能知法式本固邦寧為德之妙；以德妙不測曰深、尋求不逮曰遠、人皆用智此獨用愚為與物反、不逆物性任之自然為大順。陸希聲以非發民聰明使益巧智、將塗民耳目使反愚拙立說，謂發聰明則姦詐漸作、法出姦生、刑罰不足畏而天下大亂，此以智知國之賊；塗耳目則姦偽不生、民躋富壽，此不以智知國之福；知此則絀聰明、敦樸厚，是稽古法式，常德深遠與物俱反，然後天下各復其性以至於大順。呂惠卿以在己若昏悶悶推之於民、非明之而愚之立說，謂察察昭昭即明之、若昏悶悶即愚之；民失性居華去實故智多難治，去智與故鎮以無名之樸則自化，以智治之適所以亂之；不以智則無介然之知、其道甚夷而有國之母可以長久；知此兩者於身亦楷式，誠知楷式而不違其德可謂玄，玄則深不可測遠不可量，與物反本無所於逆。蘇轍以民溺小智以察為明則智害多、使之無知無欲而聽上則雖有過亦小釋首句；以吾以智御人人亦以智應之、上下交相賊釋賊福；以德與智相反、智之所順小而德之所順大釋末句。吳澄以此章為其第五十五章，以明己之德以明民德、非不欲其明而固欲其愚立說，謂老子生於衰世、見上古淳樸後世澆偽，此憤世矯枉之論，其流之弊為秦燔經書以愚黔首；以法出姦生令下詐起釋難治，以聰明睿知臨下則民化而明智、自晦其明蒞眾則民化而愚昧分釋賊福；以楷為模楷、式為自處卑下釋稽式；以人皆欲智我獨欲愚、相逆乃所以為順之大釋末句。憨山以明為昭然揭示、愚為可使由不可使知立說，謂上不用智巧、離欲清淨，則民自安其日用之常而黠滑之智自消；以用智之過釋難治，以智治國反為害為賊、不用智而民自安為福；以楷式為好規模、玄德為人不測識；以民欲火馳不返、唯以此化民則日與物反、大順於妙道之域釋末句。魏源以此章為其第五十六章，校記出傅奕「以其多智也」「賊下福下各有也字」「句上有常字下有也字」、河上本「乃上有然后二字」諸異文；本義謂「知此兩者亦楷式」諸說皆未明，蓋智之為害、不智之為福顯然易知，深信固守而不以智汩其真，即得為治之鵠；常知楷式則智故日去淳樸日全，雖謂玄德可也；德謂之玄則深遠與俗相反，能不疑其相反而深信可法，雖反於世俗乃順於大道。王夫之標「六十五章」，以順之則與天下相生、反之則與吾相守立說，謂生智生不智、生福生禍、生德生賊，楷式如斯而未有易；仿其楷、學其式則天下不甘而怨賊起；物欲出生我止其芽、心欲出生我止其幾，非故愚之，以明者非其明也。河上公十一注、王弼四注、成玄英章義一則疏六條、唐玄宗御注御疏十四注、嚴遵一輯文、李榮五注、陸希聲一段、呂惠卿一段、蘇轍三注、吳澄四注、憨山一段（本站分四條）、魏源一段、王夫之一段；俞樾此章未列，故十三家。河上公題「淳德第六十五」；《玄德纂疏》、呂惠卿題「古之善為道章第六十五」，蘇轍題「古之善為道者章第六十五」，王弼本無章題；吳澄以此章為其第五十五章；魏源以此章為其第五十六章；王夫之標「六十五章」。王弼作「稽式」，河上公、成玄英、唐玄宗、李榮、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源、王夫之作「楷式」；李榮注引經作「不以智治國，國之德」；陸希聲經文作「民之難理」；河上公作「乃至於大順」，吳澄作「廼至於大順」，魏源作「乃至于大順」，王夫之作「反乃至于大順」；傅奕「以其多智也」，賊下福下各有「也」字，「知此兩者」上有「常」字、下有「也」字。並見校記。", "summarySimp": "第六十五章〈古之善为道章〉六句：古之善为道者，非以明民，将以愚之；民之难治，以其智多；故以智治国，国之贼，不以智治国，国之福；知此两者亦稽式；常知稽式，是谓玄德；玄德深矣远矣，与物反矣，然后乃至大顺。河上公逐句为注，以古之善以道治身治国、不以道教民使明智奸巧、将以道德教民使朴质不诈伪释首句；以智多为巧伪释难治；以使智惠之人治国必远道德妄作威福为贼、不使智惠之人知政则民守正直上下相亲为福；以两者谓智与不智、知智者为贼不智者为福为法式；以玄为天、与天同德释玄德；以深不可测、远不可极、与万物反异、万物欲益己而玄德施人释末句。王弼注四条，以明谓多见巧诈蔽朴、愚谓无知守真顺自然释首句；以多智巧诈释难治；以智犹治也、以智术动民而邪心既动、复以巧术防伪则奸伪益滋释国之贼；以稽同也、今古所同则不可废、与物反即反其真释后三句。成玄英标章义，分全章为三：引古证今用遣文明、料简胜劣以为楷模、反俗合真示其妙趣；以实智内明外若愚昧、闭智塞聪韬光晦迹释首句；以心多分别不能虚忘释难治；以用明察俗既乖淳和又同贼害、无欲无为尸居玄默为上德释贼福；以修身楷模治国洪范释稽式；以深玄大德释玄德；以反冥契道、顺有理俗二种、不顺而顺故名大顺释末句。唐玄宗御注以非以道明示于人、导之以和使归复于朴释首句；以智多则诈兴释难治；以任用多智之臣智多必作法法作则奸生为贼、不用巧智但取纯德之士则智诈日薄淳朴日兴为福；以去贼取福为楷模法式、常知所委任为深玄至德；以与物反归复其本、令物大顺于自然之性释末句；御疏申以贵无为恬淡、杜绝智诈，以役智生奸诈、坐进无为行大朴之风，以用智与不用智为两者，以不测其量为深、德被无外为远。严遵《指归》《玄德纂疏》卷十七存辑文一条，谓昔者帝王经道德、化神明、总清虚、钦大和，非以生知起事导俗务以明人，将以涂人耳目、塞人之心，使人不得知而归之自然，故人易治而世和平。李荣以古人用道修身理国、不将奸智役心眩物、含光藏耀全真抱朴释首句；以君上守质臣下归淳、不行虚寂唯用奸巧则智多乱甚释难治；以智慧奸巧伤害人深为贼、质朴无智任物自化君臣俱泰为德（李荣本作「国之德」）；以用智不用智两者、能知法式本固邦宁为德之妙；以德妙不测曰深、寻求不逮曰远、人皆用智此独用愚为与物反、不逆物性任之自然为大顺。陆希声以非发民聪明使益巧智、将涂民耳目使反愚拙立说，谓发聪明则奸诈渐作、法出奸生、刑罚不足畏而天下大乱，此以智知国之贼；涂耳目则奸伪不生、民跻富寿，此不以智知国之福；知此则绌聪明、敦朴厚，是稽古法式，常德深远与物俱反，然后天下各复其性以至于大顺。吕惠卿以在己若昏闷闷推之于民、非明之而愚之立说，谓察察昭昭即明之、若昏闷闷即愚之；民失性居华去实故智多难治，去智与故镇以无名之朴则自化，以智治之适所以乱之；不以智则无介然之知、其道甚夷而有国之母可以长久；知此两者于身亦楷式，诚知楷式而不违其德可谓玄，玄则深不可测远不可量，与物反本无所于逆。苏辙以民溺小智以察为明则智害多、使之无知无欲而听上则虽有过亦小释首句；以吾以智御人人亦以智应之、上下交相贼释贼福；以德与智相反、智之所顺小而德之所顺大释末句。吴澄以此章为其第五十五章，以明己之德以明民德、非不欲其明而固欲其愚立说，谓老子生于衰世、见上古淳朴后世浇伪，此愤世矫枉之论，其流之弊为秦燔经书以愚黔首；以法出奸生令下诈起释难治，以聪明睿知临下则民化而明智、自晦其明莅众则民化而愚昧分释贼福；以楷为模楷、式为自处卑下释稽式；以人皆欲智我独欲愚、相逆乃所以为顺之大释末句。憨山以明为昭然揭示、愚为可使由不可使知立说，谓上不用智巧、离欲清净，则民自安其日用之常而黠滑之智自消；以用智之过释难治，以智治国反为害为贼、不用智而民自安为福；以楷式为好规模、玄德为人不测识；以民欲火驰不返、唯以此化民则日与物反、大顺于妙道之域释末句。魏源以此章为其第五十六章，校记出傅奕「以其多智也」「贼下福下各有也字」「句上有常字下有也字」、河上本「乃上有然后二字」诸异文；本义谓「知此两者亦楷式」诸说皆未明，盖智之为害、不智之为福显然易知，深信固守而不以智汩其真，即得为治之鹄；常知楷式则智故日去淳朴日全，虽谓玄德可也；德谓之玄则深远与俗相反，能不疑其相反而深信可法，虽反于世俗乃顺于大道。王夫之标「六十五章」，以顺之则与天下相生、反之则与吾相守立说，谓生智生不智、生福生祸、生德生贼，楷式如斯而未有易；仿其楷、学其式则天下不甘而怨贼起；物欲出生我止其芽、心欲出生我止其几，非故愚之，以明者非其明也。河上公十一注、王弼四注、成玄英章义一则疏六条、唐玄宗御注御疏十四注、严遵一辑文、李荣五注、陆希声一段、吕惠卿一段、苏辙三注、吴澄四注、憨山一段（本站分四条）、魏源一段、王夫之一段；俞樾此章未列，故十三家。河上公题「淳德第六十五」；《玄德纂疏》、吕惠卿题「古之善为道章第六十五」，苏辙题「古之善为道者章第六十五」，王弼本无章题；吴澄以此章为其第五十五章；魏源以此章为其第五十六章；王夫之标「六十五章」。王弼作「稽式」，河上公、成玄英、唐玄宗、李荣、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源、王夫之作「楷式」；李荣注引经作「不以智治国，国之德」；陆希声经文作「民之难理」；河上公作「乃至于大顺」，吴澄作「廼至于大顺」，魏源作「乃至于大顺」，王夫之作「反乃至于大顺」；傅奕「以其多智也」，贼下福下各有「也」字，「知此两者」上有「常」字、下有「也」字。并见校记。", 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