{ "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-67", "no": 67, "part": "德經", "partSimp": "德经", "title": "第六十七章", "titleSimp": "第六十七章", "intro": "《老子》第六十七章，河上公題「三寳第六十七」；成玄英題「天下章第六十七」；《玄德纂疏》、呂惠卿、蘇轍題「天下皆謂章第六十七」，王弼本無章題；吳澄以此章為其第五十七章；魏源合上章「天下皆謂我道大」三句入此章，為其第五十八章；王夫之標「六十七章」，然其公開轉錄本此章經文至「今舍」而止，注文全佚，故本站不列王夫之。王弼道藏本正文六句：天下皆謂我道大，似不肖；夫唯大，故似不肖，若肖，久矣其細也夫；我有三寶，持而保之，一曰慈，二曰儉，三曰不敢為天下先；慈故能勇，儉故能廣，不敢為天下先，故能成器長；今舍慈且勇，舍儉且廣，舍後且先，死矣；夫慈，以戰則勝，以守則固，天將救之，以慈衛之。全章先解「道大似不肖」：天下見道廣大而無所象似，疑其一無所能；唯其大而不可名，故似不肖；若有所肖似，則同於一物，早已細小。次陳三寶：慈、儉、不敢為天下先，持守不失。次明三寶之用：慈故能勇，儉故能廣，不敢為先故能成器長。次反言舍三寶之害：舍慈而勇、舍儉而廣、舍後而先，則入死道。末專嘆慈之功：以戰則勝，以守則固，天將救之，以慈衛之。河上公逐句為注，以佯愚似不肖釋首句，以愛百姓若赤子、賦斂若取之於己、執謙退不為倡始釋三寶，以勇於忠孝、民日用寬廣、為道人之長釋三用，以動入死地釋舍寶，以百姓親附并心一意、天與慈仁之性釋戰守天救。王弼注存六條，以「久矣其細」申肖則失大，以「慈以陳則勝，以守則固」釋慈故能勇，以節儉愛費天下不匱釋儉故能廣，以唯後外其身、為物所歸釋成器長，以「且猶取也」釋舍，以「相慜而不避於難」釋以戰則勝。成玄英標章義，分全章為五重：爾不矜夸故能高大、具陳三寶令物歸依、重迭三寶嘆其功用、行乖三寶淪溺死生、總嘆大慈功能勝妙；以接物謙和、不矜夸嗤笑釋道大，以不肖猶不善釋河上本異文，以道寶、經寶、師寶分屬慈、儉、不敢先，以勇入三界、儉素清高、獨處玉京位居九五釋三用，以六根兵馬對於六塵、慈心自守虛靜釋戰守。唐玄宗御注以肖為似，以無所象似故稱大，以三行甚可珍貴能理身理國釋三寶，以慈則廣救、儉則用足、不敢為先故樂推釋三用，以傷財害物聚怨於人釋舍寶，以利在全眾、利在安人釋戰守；御疏更引《論語》「仁者必有勇」，以體仁博施、節用厚人、不為事始分釋三寶，以天道福善、天將助護申天救慈衛。李榮以晦迹同塵、不似智不似愚釋不肖，以七珍對三寶，以仁慧萬物、薄賦輕徭、忘己濟物分釋慈儉不敢先，以無敵故勇、處理有餘故廣、為物所尊故成器長釋三用，以好勇不仁則亡、用廣不節則困、無德居先則危釋舍寶。陸希聲以甯武子其智可及其愚不可及為比，以仁者必有勇、節用而愛人、用九見群龍無首分釋三寶之用，以過涉滅頂、傷財害民、犯上作亂釋舍寶，以愛人者人亦愛之、天以慈愛賦人釋戰守。呂惠卿以道外无物故无所肖、无我而不爭故能持三寶立說，以寬容於物、徐而不費、未嘗先人分釋慈儉不敢先，以柔弱勝剛强、不費而不可既、皆從我者釋三用，以愛克厥威、允罔功而終能立威明慈之戰守。蘇轍以道曠然無形、與物無一相似釋大，以世俗貴勇敢尚廣大夸進銳、吾所寶者慈忍儉約廉退釋三寶，以勇決易挫、廣大易窮、進銳多惡於人分釋三用，以勇廣先為眾所疾釋舍寶，以物愛之如父母、天開其心志釋戰守。吳澄以達巷黨人言孔子大而無一善之成名釋不肖，以柔弱哀閔、寡小節約、謙讓退却分釋三寶，以似怯而勇、似狹而廣、自後人先分釋三用，以人不忍敵攻、天亦救助釋戰守。憨山以所守至約釋道大，以并包萬物、嗇而有不敢盡用、虛懷遊世無我而不與物對分釋三寶，以物莫能勝、心常自足、物我兩忘分釋三用，以死活之死、王師無敵民效死勿去釋舍寶與戰守。魏源以惟下乃大、大則不肖肖則不大立說，引金人銘、揚雄、董思靖、蘇轍為證，校記詳列傅奕、《韓非》與河上異文。嚴遵《指歸》此章《玄德纂疏》存輯文一條，謂反和逆神、動違自然，廢道尚力則大命以絕。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、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》與嚴遵《指歸》輯文，並附編者今譯。", "introSimp": "《老子》第六十七章，河上公题「三寳第六十七」；成玄英题「天下章第六十七」；《玄德纂疏》、吕惠卿、苏辙题「天下皆谓章第六十七」，王弼本无章题；吴澄以此章为其第五十七章；魏源合上章「天下皆谓我道大」三句入此章，为其第五十八章；王夫之标「六十七章」，然其公开转录本此章经文至「今舍」而止，注文全佚，故本站不列王夫之。王弼道藏本正文六句：天下皆谓我道大，似不肖；夫唯大，故似不肖，若肖，久矣其细也夫；我有三宝，持而保之，一曰慈，二曰俭，三曰不敢为天下先；慈故能勇，俭故能广，不敢为天下先，故能成器长；今舍慈且勇，舍俭且广，舍后且先，死矣；夫慈，以战则胜，以守则固，天将救之，以慈卫之。全章先解「道大似不肖」：天下见道广大而无所象似，疑其一无所能；唯其大而不可名，故似不肖；若有所肖似，则同于一物，早已细小。次陈三宝：慈、俭、不敢为天下先，持守不失。次明三宝之用：慈故能勇，俭故能广，不敢为先故能成器长。次反言舍三宝之害：舍慈而勇、舍俭而广、舍后而先，则入死道。末专叹慈之功：以战则胜，以守则固，天将救之，以慈卫之。河上公逐句为注，以佯愚似不肖释首句，以爱百姓若赤子、赋敛若取之于己、执谦退不为倡始释三宝，以勇于忠孝、民日用宽广、为道人之长释三用，以动入死地释舍宝，以百姓亲附并心一意、天与慈仁之性释战守天救。王弼注存六条，以「久矣其细」申肖则失大，以「慈以陈则胜，以守则固」释慈故能勇，以节俭爱费天下不匮释俭故能广，以唯后外其身、为物所归释成器长，以「且犹取也」释舍，以「相慜而不避于难」释以战则胜。成玄英标章义，分全章为五重：尔不矜夸故能高大、具陈三宝令物归依、重迭三宝叹其功用、行乖三宝沦溺死生、总叹大慈功能胜妙；以接物谦和、不矜夸嗤笑释道大，以不肖犹不善释河上本异文，以道宝、经宝、师宝分属慈、俭、不敢先，以勇入三界、俭素清高、独处玉京位居九五释三用，以六根兵马对于六尘、慈心自守虚静释战守。唐玄宗御注以肖为似，以无所象似故称大，以三行甚可珍贵能理身理国释三宝，以慈则广救、俭则用足、不敢为先故乐推释三用，以伤财害物聚怨于人释舍宝，以利在全众、利在安人释战守；御疏更引《论语》「仁者必有勇」，以体仁博施、节用厚人、不为事始分释三宝，以天道福善、天将助护申天救慈卫。李荣以晦迹同尘、不似智不似愚释不肖，以七珍对三宝，以仁慧万物、薄赋轻徭、忘己济物分释慈俭不敢先，以无敌故勇、处理有余故广、为物所尊故成器长释三用，以好勇不仁则亡、用广不节则困、无德居先则危释舍宝。陆希声以宁武子其智可及其愚不可及为比，以仁者必有勇、节用而爱人、用九见群龙无首分释三宝之用，以过涉灭顶、伤财害民、犯上作乱释舍宝，以爱人者人亦爱之、天以慈爱赋人释战守。吕惠卿以道外无物故无所肖、无我而不争故能持三宝立说，以宽容于物、徐而不费、未尝先人分释慈俭不敢先，以柔弱胜刚强、不费而不可既、皆从我者释三用，以爱克厥威、允罔功而终能立威明慈之战守。苏辙以道旷然无形、与物无一相似释大，以世俗贵勇敢尚广大夸进锐、吾所宝者慈忍俭约廉退释三宝，以勇决易挫、广大易穷、进锐多恶于人分释三用，以勇广先为众所疾释舍宝，以物爱之如父母、天开其心志释战守。吴澄以达巷党人言孔子大而无一善之成名释不肖，以柔弱哀闵、寡小节约、谦让退却分释三宝，以似怯而勇、似狭而广、自后人先分释三用，以人不忍敌攻、天亦救助释战守。憨山以所守至约释道大，以并包万物、啬而有不敢尽用、虚怀游世无我而不与物对分释三宝，以物莫能胜、心常自足、物我两忘分释三用，以死活之死、王师无敌民效死勿去释舍宝与战守。魏源以惟下乃大、大则不肖肖则不大立说，引金人铭、扬雄、董思靖、苏辙为证，校记详列傅奕、《韩非》与河上异文。严遵《指归》此章《玄德纂疏》存辑文一条，谓反和逆神、动违自然，废道尚力则大命以绝。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、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》与严遵《指归》辑文，并附编者今译。", "guide": "點擊任一句可展開句注；點擊字詞可看本句訓釋；按「諸家並觀」可將同一句的舊注並列對讀，本章十二家舊注。河上公逐句為注十二條；王弼注六條；成玄英章義一則、疏八條；唐玄宗御注六條、御疏六條；李榮四條；陸希聲傳一段；呂惠卿傳一段；蘇轍七條；吳澄四條；憨山一段（本站分三條）；魏源本義一段、校記一條；嚴遵輯文一條。王夫之《老子衍》此章公開轉錄本殘闕，經文至「今舍」而止，注文全佚，故不列；俞樾此章未列。河上公題「三寳第六十七」；成玄英題「天下章第六十七」；《玄德纂疏》、呂惠卿、蘇轍題「天下皆謂章第六十七」；吳澄以此章為其第五十七章；魏源合上章「天下皆謂我道大」三句入此章，為其第五十八章。諸本異文：河上公作「天下皆謂我大似不肖」「持而寳之」「捨慈且勇」；成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍作「保而持之」；吳澄作「寳而持之」；憨山作「持而宝之」；河上公、吳澄、憨山「若肖久矣其細」下無「也夫」；王弼、河上公、吳澄、憨山「今舍慈且勇」三句無「其」字，成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、魏源有；王弼注引「以陳則勝」，陸希聲經文作「以戰則正」；魏源校記出傅奕「我」作「吾」、無「道」字、「死矣」作「是謂入死門」等異文。正文從王弼道藏本，異文見校記。", "guideSimp": "点击任一句可展开句注；点击字词可看本句训释；按「诸家并观」可将同一句的旧注并列对读，本章十二家旧注。河上公逐句为注十二条；王弼注六条；成玄英章义一则、疏八条；唐玄宗御注六条、御疏六条；李荣四条；陆希声传一段；吕惠卿传一段；苏辙七条；吴澄四条；憨山一段（本站分三条）；魏源本义一段、校记一条；严遵辑文一条。王夫之《老子衍》此章公开转录本残阙，经文至「今舍」而止，注文全佚，故不列；俞樾此章未列。河上公题「三寳第六十七」；成玄英题「天下章第六十七」；《玄德纂疏》、吕惠卿、苏辙题「天下皆谓章第六十七」；吴澄以此章为其第五十七章；魏源合上章「天下皆谓我道大」三句入此章，为其第五十八章。诸本异文：河上公作「天下皆谓我大似不肖」「持而寳之」「舍慈且勇」；成玄英、唐玄宗、陆希声、吕惠卿、苏辙作「保而持之」；吴澄作「寳而持之」；憨山作「持而宝之」；河上公、吴澄、憨山「若肖久矣其细」下无「也夫」；王弼、河上公、吴澄、憨山「今舍慈且勇」三句无「其」字，成玄英、唐玄宗、陆希声、吕惠卿、苏辙、魏源有；王弼注引「以陈则胜」，陆希声经文作「以战则正」；魏源校记出傅奕「我」作「吾」、无「道」字、「死矣」作「是谓入死门」等异文。正文从王弼道藏本，异文见校记。", "slug": "67", "order": 67, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第六十七章〈天下皆謂我道大章〉六句：天下皆謂我道大，似不肖；夫唯大，故似不肖，若肖，久矣其細也夫；我有三寶，持而保之，一曰慈，二曰儉，三曰不敢為天下先；慈故能勇，儉故能廣，不敢為天下先，故能成器長；今舍慈且勇，舍儉且廣，舍後且先，死矣；夫慈，以戰則勝，以守則固，天將救之，以慈衛之。王夫之《老子衍》此章公開轉錄本殘闕，經文至「今舍」而止，注文全佚，故不列，與王弼第六十六章注闕同例。全章先解「道大似不肖」：天下見道廣大而無所象似，疑其一無所能；唯其大而不可名，故似不肖；若有所肖似，則同於一物，早已細小。次陳三寶：慈、儉、不敢為天下先，持守不失。次明三寶之用：慈故能勇，儉故能廣，不敢為先故能成器長。次反言舍三寶之害：舍慈而勇、舍儉而廣、舍後而先，則入死道。末專嘆慈之功：以戰則勝，以守則固，天將救之，以慈衛之。河上公逐句為注，以佯愚似不肖、不辨惠為釋首句；以愛百姓若赤子、賦斂若取之於己、執謙退不為倡始釋三寶；以勇於忠孝、民日用寬廣、為道人之長釋三用；以動入死地釋舍寶；以百姓親附并心一意、天與慈仁之性釋戰守天救，注十二條。王弼注六條，以「久矣其細」申肖則失其所以為大，以「慈以陳則勝，以守則固」釋慈故能勇，以節儉愛費天下不匱釋儉故能廣，以唯後外其身、為物所歸、然後乃能立成器為天下利為物之長釋成器長，以「且猶取也」釋舍，以「相慜而不避於難」釋以戰則勝。成玄英標章義，分全章為五重：爾不矜夸故能高大、具陳三寶令物歸依、重迭三寶嘆其功用、行乖三寶淪溺死生、總嘆大慈功能勝妙；以接物謙和、不矜夸嗤笑釋道大，以不肖猶不善釋河上本異文，以道寶、經寶、師寶分屬慈、儉、不敢先，以勇入三界、儉素清高、獨處玉京位居九五釋三用，以六根兵馬對於六塵、慈心自守虛靜釋戰守；章義一則、疏八條。唐玄宗御注以肖為似，以無所象似故稱大，以三行甚可珍貴、能理身理國釋三寶，以慈則廣救、儉則用足、不敢為先故樂推釋三用，以傷財害物、聚怨於人釋舍寶，以利在全眾、利在安人釋戰守；御疏引《論語》「仁者必有勇」，以體仁博施、節用厚人、不為事始分釋三寶，以天道福善、天將助護申天救慈衛；御注六條、御疏六條。李榮以晦迹同塵、不似智不似愚釋不肖，以七珍對三寶，以仁慧萬物、薄賦輕徭、忘己濟物分釋慈儉不敢先，以無敵故勇、處理有餘故廣、為物所尊故成器長釋三用，以好勇不仁則亡、用廣不節則困、無德居先則危釋舍寶，注四條。陸希聲以甯武子其智可及其愚不可及為比，以仁者必有勇、節用而愛人、用九見群龍無首分釋三寶之用，以過涉滅頂、傷財害民、犯上作亂釋舍寶，以愛人者人亦愛之、天以慈愛賦人釋戰守，傳一段。呂惠卿以道外无物故无所肖、无我而不爭故能持三寶立說，以寬容於物、徐而不費、未嘗先人分釋慈儉不敢先，以柔弱勝剛强、不費而不可既、皆從我者釋三用，以愛克厥威、允罔功而終能立威明慈之戰守，傳一段。蘇轍以道曠然無形、與物無一相似釋大，以世俗貴勇敢尚廣大夸進銳、吾所寶者慈忍儉約廉退釋三寶，以勇決易挫、廣大易窮、進銳多惡於人分釋三用，以勇廣先為眾所疾釋舍寶，以物愛之如父母、天開其心志釋戰守，解七條。吳澄以達巷黨人言孔子大而無一善之成名釋不肖，以柔弱哀閔、寡小節約、謙讓退却分釋三寶，以似怯而勇、似狹而廣、自後人先分釋三用，以人不忍敵攻、天亦救助釋戰守，注四條。憨山以所守至約釋道大，以并包萬物、嗇而有不敢盡用、虛懷遊世無我而不與物對分釋三寶，以物莫能勝、心常自足、物我兩忘分釋三用，以死活之死、王師無敵民效死勿去釋舍寶與戰守，解一段（本站分三條）。魏源以大則不肖、肖則不大立說，引金人銘、揚雄、董思靖、蘇轍為證，校記詳列傅奕、《韓非》與河上異文，本義一段、校記一條。嚴遵《指歸》此章《玄德纂疏》存輯文一條，謂反和逆神、動違自然，廢道尚力則大命以絕，輯文一條。河上公題「三寳第六十七」；成玄英題「天下章第六十七」；《玄德纂疏》、呂惠卿、蘇轍題「天下皆謂章第六十七」，王弼本無章題；吳澄以此章為其第五十七章；魏源移上章「天下皆謂我道大」三句入此章，為其第五十八章。王弼「今舍慈且勇」三句無「其」字，河上公、吳澄、憨山亦無，成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、魏源有；河上公作「天下皆謂我大似不肖」，無「道」字；成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍作「保而持之」，吳澄作「寳而持之」；河上公、吳澄、憨山「若肖久矣其細」下無「也夫」；王弼注引「以陳則勝」，陸希聲經文作「以戰則正」；魏源校記出傅奕「我」作「吾」、無「道」字、「死矣」作「是謂入死門」等異文。並見校記。", "summarySimp": "第六十七章〈天下皆谓我道大章〉六句：天下皆谓我道大，似不肖；夫唯大，故似不肖，若肖，久矣其细也夫；我有三宝，持而保之，一曰慈，二曰俭，三曰不敢为天下先；慈故能勇，俭故能广，不敢为天下先，故能成器长；今舍慈且勇，舍俭且广，舍后且先，死矣；夫慈，以战则胜，以守则固，天将救之，以慈卫之。王夫之《老子衍》此章公开转录本残阙，经文至「今舍」而止，注文全佚，故不列，与王弼第六十六章注阙同例。全章先解「道大似不肖」：天下见道广大而无所象似，疑其一无所能；唯其大而不可名，故似不肖；若有所肖似，则同于一物，早已细小。次陈三宝：慈、俭、不敢为天下先，持守不失。次明三宝之用：慈故能勇，俭故能广，不敢为先故能成器长。次反言舍三宝之害：舍慈而勇、舍俭而广、舍后而先，则入死道。末专叹慈之功：以战则胜，以守则固，天将救之，以慈卫之。河上公逐句为注，以佯愚似不肖、不辨惠为释首句；以爱百姓若赤子、赋敛若取之于己、执谦退不为倡始释三宝；以勇于忠孝、民日用宽广、为道人之长释三用；以动入死地释舍宝；以百姓亲附并心一意、天与慈仁之性释战守天救，注十二条。王弼注六条，以「久矣其细」申肖则失其所以为大，以「慈以陈则胜，以守则固」释慈故能勇，以节俭爱费天下不匮释俭故能广，以唯后外其身、为物所归、然后乃能立成器为天下利为物之长释成器长，以「且犹取也」释舍，以「相慜而不避于难」释以战则胜。成玄英标章义，分全章为五重：尔不矜夸故能高大、具陈三宝令物归依、重迭三宝叹其功用、行乖三宝沦溺死生、总叹大慈功能胜妙；以接物谦和、不矜夸嗤笑释道大，以不肖犹不善释河上本异文，以道宝、经宝、师宝分属慈、俭、不敢先，以勇入三界、俭素清高、独处玉京位居九五释三用，以六根兵马对于六尘、慈心自守虚静释战守；章义一则、疏八条。唐玄宗御注以肖为似，以无所象似故称大，以三行甚可珍贵、能理身理国释三宝，以慈则广救、俭则用足、不敢为先故乐推释三用，以伤财害物、聚怨于人释舍宝，以利在全众、利在安人释战守；御疏引《论语》「仁者必有勇」，以体仁博施、节用厚人、不为事始分释三宝，以天道福善、天将助护申天救慈卫；御注六条、御疏六条。李荣以晦迹同尘、不似智不似愚释不肖，以七珍对三宝，以仁慧万物、薄赋轻徭、忘己济物分释慈俭不敢先，以无敌故勇、处理有余故广、为物所尊故成器长释三用，以好勇不仁则亡、用广不节则困、无德居先则危释舍宝，注四条。陆希声以宁武子其智可及其愚不可及为比，以仁者必有勇、节用而爱人、用九见群龙无首分释三宝之用，以过涉灭顶、伤财害民、犯上作乱释舍宝，以爱人者人亦爱之、天以慈爱赋人释战守，传一段。吕惠卿以道外无物故无所肖、无我而不争故能持三宝立说，以宽容于物、徐而不费、未尝先人分释慈俭不敢先，以柔弱胜刚强、不费而不可既、皆从我者释三用，以爱克厥威、允罔功而终能立威明慈之战守，传一段。苏辙以道旷然无形、与物无一相似释大，以世俗贵勇敢尚广大夸进锐、吾所宝者慈忍俭约廉退释三宝，以勇决易挫、广大易穷、进锐多恶于人分释三用，以勇广先为众所疾释舍宝，以物爱之如父母、天开其心志释战守，解七条。吴澄以达巷党人言孔子大而无一善之成名释不肖，以柔弱哀闵、寡小节约、谦让退却分释三宝，以似怯而勇、似狭而广、自后人先分释三用，以人不忍敌攻、天亦救助释战守，注四条。憨山以所守至约释道大，以并包万物、啬而有不敢尽用、虚怀游世无我而不与物对分释三宝，以物莫能胜、心常自足、物我两忘分释三用，以死活之死、王师无敌民效死勿去释舍宝与战守，解一段（本站分三条）。魏源以大则不肖、肖则不大立说，引金人铭、扬雄、董思靖、苏辙为证，校记详列傅奕、《韩非》与河上异文，本义一段、校记一条。严遵《指归》此章《玄德纂疏》存辑文一条，谓反和逆神、动违自然，废道尚力则大命以绝，辑文一条。河上公题「三寳第六十七」；成玄英题「天下章第六十七」；《玄德纂疏》、吕惠卿、苏辙题「天下皆谓章第六十七」，王弼本无章题；吴澄以此章为其第五十七章；魏源移上章「天下皆谓我道大」三句入此章，为其第五十八章。王弼「今舍慈且勇」三句无「其」字，河上公、吴澄、憨山亦无，成玄英、唐玄宗、陆希声、吕惠卿、苏辙、魏源有；河上公作「天下皆谓我大似不肖」，无「道」字；成玄英、唐玄宗、陆希声、吕惠卿、苏辙作「保而持之」，吴澄作「寳而持之」；河上公、吴澄、憨山「若肖久矣其细」下无「也夫」；王弼注引「以陈则胜」，陆希声经文作「以战则正」；魏源校记出傅奕「我」作「吾」、无「道」字、「死矣」作「是谓入死门」等异文。并见校记。", "dataFile": "data/chapters/laozi-67.json", "relationsFile": "data/commentary-relations-laozi-67.json", "url": "/laozi/67/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第六十七" }, "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》、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》、嚴遵《道德真經指歸》諸本對校；河上公此章據四部叢刊本；王弼此章據道藏本；成玄英、唐玄宗御注御疏、李榮、嚴遵輯文此章據《玄德纂疏》卷十七所引；王夫之《老子衍》此章底本殘闕，注文全佚，故不列；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": 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"王弼道藏本正文作「天下皆谓我道大似不肖。夫唯大故似不肖，若肖久矣其细也夫。我有三宝，持而保之，一曰慈，二曰俭，三曰不敢为天下先。慈故能勇，俭故能广，不敢为天下先，故能成器长。今舍慈且勇，舍俭且广，舍后且先，死矣。夫慈以战则胜，以守则固，天将救之，以慈卫之」，本站分六句。河上公题「三寳第六十七」，经文作「天下皆谓我大似不肖」「夫我有三宝，持而寳之」「今舍慈且勇」；成玄英题「天下章第六十七」；《玄德纂疏》、吕惠卿、苏辙题「天下皆谓章第六十七」；吴澄以此章为其第五十七章；魏源合上章「天下皆谓我道大」三句入此章，为其第五十八章；王夫之标「六十七章」，其公开转录本经文至「今舍」而止，注文全佚。诸本异文：成玄英、唐玄宗、陆希声、吕惠卿、苏辙作「保而持之」；吴澄作「寳而持之」；憨山作「持而宝之」；河上公、吴澄、憨山无「也夫」二字；河上公、成玄英、唐玄宗、陆希声、吕惠卿、苏辙、吴澄、憨山「今舍」下三句有「其」字，王弼无；王弼注引「以陈则胜」，陆希声经文作「以战则正」；魏源校记出傅奕「我」作「吾」、无「道」字、《韩非》「故能为成事长」、傅奕「死矣」作「是谓入死门」、「以阵则正」等异文。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": 62, "charNotes": 8, "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「三寳第六十七」，逐句為注：以老子言天下謂我德大、我則佯愚似不肖釋首句；以唯獨名德大者為身害、故佯愚似若不肖，以肖為善、謂辨惠，以察察之政為細人釋第二句；以抱持保倚釋持寶，以愛百姓若赤子、賦斂若取之於己、執謙退不為倡始分釋慈儉不敢先；以勇於忠孝、民日用寬廣、得道人為道人之長釋三用；以捨慈仁而勇武、捨儉約而奢泰、捨後己而為人先、動入死地釋舍寶；以百姓親附并心一意故戰勝守固、天與慈仁之性使能自營助釋末句。此章據四部叢刊本；注十二條。", "count": 12, "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「三寳第六十七」，逐句为注：以老子言天下谓我德大、我则佯愚似不肖释首句；以唯独名德大者为身害、故佯愚似若不肖，以肖为善、谓辨惠，以察察之政为细人释第二句；以抱持保倚释持宝，以爱百姓若赤子、赋敛若取之于己、执谦退不为倡始分释慈俭不敢先；以勇于忠孝、民日用宽广、得道人为道人之长释三用；以舍慈仁而勇武、舍俭约而奢泰、舍后己而为人先、动入死地释舍宝；以百姓亲附并心一意故战胜守固、天与慈仁之性使能自营助释末句。此章据四部丛刊本；注十二条。", "shortSimp": "河上公" }, { "id": "wangbi", "name": "王弼老子注", "short": "王弼", "author": "王弼", "work": "老子道德經注", "era": "魏", "years": "226–249", "color": "#4a5a7a", "desc": "以無為本、以崇本息末為宗；此章注六條，以「久矣其細」猶言其細久矣、肖則失其所以為大釋第二句；以「慈以陳則勝，以守則固」釋慈故能勇；以節儉愛費、天下不匱釋儉故能廣；以唯後外其身、為物所歸、然後乃能立成器為天下利為物之長釋成器長；以「且猶取也」釋舍；以「相慜而不避於難」釋以戰則勝。此章據道藏本；注六條。", "count": 6, "nameSimp": "王弼老子注", "workSimp": "老子道德经注", "authorSimp": "王弼", "eraSimp": "魏", "yearsSimp": "226–249", "descSimp": "以无为本、以崇本息末为宗；此章注六条，以「久矣其细」犹言其细久矣、肖则失其所以为大释第二句；以「慈以陈则胜，以守则固」释慈故能勇；以节俭爱费、天下不匮释俭故能广；以唯后外其身、为物所归、然后乃能立成器为天下利为物之长释成器长；以「且犹取也」释舍；以「相慜而不避于难」释以战则胜。此章据道藏本；注六条。", "shortSimp": "王弼" }, { "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，章義分全章為五重：爾不矜夸故能高大、具陳三寶令物歸依、重迭三寶嘆其功用、行乖三寶淪溺死生、總嘆大慈功能勝妙；疏以體達自然、接物謙和不矜夸嗤笑釋道大；以河公本作肖字、不肖猶不善、眾生不能履善道皆為我大、驕慢則不善、履善則當卑小謙退釋異文；以歸依三寶、保而守持釋持寶；以慈愍蒼生拔苦與樂為道寶、少欲知足守分不貪為經寶、謙麾柔弱先物後己退身度人為師寶；以內韞大慈外弘接物、諸法虛幻含而不貪、獨處玉京位居九五分釋三用；以六根兵馬對於六塵、慈心自守虛靜、天尊救度行慈之人釋戰守天救。章義一則、疏八條。", "count": 9, "nameSimp": "成玄英疏", "workSimp": "老子道德经义疏", "authorSimp": "成玄英", "eraSimp": "唐", "yearsSimp": "约 608–669", "descSimp": "以重玄双遣为宗；此章《玄德纂疏》卷十七存章义与疏，章义分全章为五重：尔不矜夸故能高大、具陈三宝令物归依、重迭三宝叹其功用、行乖三宝沦溺死生、总叹大慈功能胜妙；疏以体达自然、接物谦和不矜夸嗤笑释道大；以河公本作肖字、不肖犹不善、众生不能履善道皆为我大、骄慢则不善、履善则当卑小谦退释异文；以归依三宝、保而守持释持宝；以慈愍苍生拔苦与乐为道宝、少欲知足守分不贪为经宝、谦麾柔弱先物后己退身度人为师宝；以内韫大慈外弘接物、诸法虚幻含而不贪、独处玉京位居九五分释三用；以六根兵马对于六尘、慈心自守虚静、天尊救度行慈之人释战守天救。章义一则、疏八条。", "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；此章御注六條、御疏六條，分列。御注以肖為似，以無所象似釋道大，以至大故無所象似、有所象似則不稱大釋第二句，以三行甚可珍貴、能保倚執持理身理國釋三寶，以慈則廣救、儉則用足、不敢為先故樂推不厭釋三用，以勇則害物、廣則傷財、先則人怨為必死之道釋舍寶，以利在全眾、利在安人釋戰守。御疏以虚無廣大似無所象似釋首句，以迥超物表、非凡情所知、有所象似則失大釋第二句，以三行與俗不同、體仁博施、節用厚人、不為事始分釋三寶，引《論語》「仁者必有勇」申慈故能勇，以損己益人退身進物釋不敢先，以苟且害人、奢泰、矜伐釋舍寶，以慈為三寶之首、全眾安人、天道福善申戰守天救。此章據《玄德纂疏》卷十七所引。", "count": 12, "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；此章御注六条、御疏六条，分列。御注以肖为似，以无所象似释道大，以至大故无所象似、有所象似则不称大释第二句，以三行甚可珍贵、能保倚执持理身理国释三宝，以慈则广救、俭则用足、不敢为先故乐推不厌释三用，以勇则害物、广则伤财、先则人怨为必死之道释舍宝，以利在全众、利在安人释战守。御疏以虚无广大似无所象似释首句，以迥超物表、非凡情所知、有所象似则失大释第二句，以三行与俗不同、体仁博施、节用厚人、不为事始分释三宝，引《论语》「仁者必有勇」申慈故能勇，以损己益人退身进物释不敢先，以苟且害人、奢泰、矜伐释舍宝，以慈为三宝之首、全众安人、天道福善申战守天救。此章据《玄德纂疏》卷十七所引。", "shortSimp": "御注" }, { "id": "lirong", "name": "李榮注", "short": "李榮", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "約 600–680", "color": "#5f6f8a", "desc": "以道本德用、修身治國並說為宗；此章四注，以晦迹同塵、隱顯不測、不似智不似愚釋不肖，以形有定質、智有常分、的有所似則為細碎小人反釋道大；以俗存於利貴七珍、道在於真重三寶立說，以仁慧萬物好生惡殺、薄賦輕徭謹身節用、忘己濟物退身度人分釋慈儉不敢先，謂持行修身用此三者安國寧家；以物無害者自無前敵故言勇、用之儉約處理有餘故言廣、謙退雌柔為物所尊故成器長釋三用；以好勇不仁則亡、用廣不節則困、無德居先則危釋舍寶，以戰陣必克、玄天加護、至道保守釋戰守天救。此章據《玄德纂疏》卷十七所引。", "count": 4, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "约 600–680", "descSimp": "以道本德用、修身治国并说为宗；此章四注，以晦迹同尘、隐显不测、不似智不似愚释不肖，以形有定质、智有常分、的有所似则为细碎小人反释道大；以俗存于利贵七珍、道在于真重三宝立说，以仁慧万物好生恶杀、薄赋轻徭谨身节用、忘己济物退身度人分释慈俭不敢先，谓持行修身用此三者安国宁家；以物无害者自无前敌故言勇、用之俭约处理有余故言广、谦退雌柔为物所尊故成器长释三用；以好勇不仁则亡、用广不节则困、无德居先则危释舍宝，以战阵必克、玄天加护、至道保守释战守天救。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，以天下以老氏道德廣大不顯明智為似不肖、老氏自以唯我道至大故能似彼不肖、若使人世以為肖則道細久矣立說，引甯武子其智可及其愚不可及為比；以慈與儉、不敢為天下先為可保可持之三寶，以慈愍於物必能勇於拯救（仁者必有勇）、儉約於用必能廣於振施（節用而愛人）、不敢先於天下必能成器用之長（用九見群龍無首吉）分釋三用；以過涉滅頂、傷財害民、犯上作亂釋舍寶；以愛人者人亦愛之、人憂之則助之，故以陣則行列自正、以守則城池自固，天將救斯人必以慈愛賦之釋戰守天救，並以凶德為蹶反證。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，以天下以老氏道德广大不显明智为似不肖、老氏自以唯我道至大故能似彼不肖、若使人世以为肖则道细久矣立说，引宁武子其智可及其愚不可及为比；以慈与俭、不敢为天下先为可保可持之三宝，以慈愍于物必能勇于拯救（仁者必有勇）、俭约于用必能广于振施（节用而爱人）、不敢先于天下必能成器用之长（用九见群龙无首吉）分释三用；以过涉灭顶、伤财害民、犯上作乱释舍宝；以爱人者人亦爱之、人忧之则助之，故以阵则行列自正、以守则城池自固，天将救斯人必以慈爱赋之释战守天救，并以凶德为蹶反证。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，以大道汎兮其可左右、无乎不在，无可擬者謂之似不肖，而不知无不在而似不肖乃道之所以為大立說，謂萬物莫非道則道外无物、道外无物則无所肖；以无我而不爭故能持人之所難持釋三寶，以寬容於物不削於人為慈、行身徐而不費以約為紀為儉、未嘗先人而常隨人為不敢先；以慈為柔弱而能勝剛强故勇、儉為不費而用之不可既故廣、不敢先為後人而聖人用之為官長故成器長釋三用；以剛强之徒釋舍寶；以軍旅愛克厥威允罔功而終能立威明慈，以慈故儉、儉故不敢先、慈為三寶所自始申戰守天救。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，以大道泛兮其可左右、无乎不在，无可拟者谓之似不肖，而不知无不在而似不肖乃道之所以为大立说，谓万物莫非道则道外无物、道外无物则无所肖；以无我而不争故能持人之所难持释三宝，以宽容于物不削于人为慈、行身徐而不费以约为纪为俭、未尝先人而常随人为不敢先；以慈为柔弱而能胜刚强故勇、俭为不费而用之不可既故广、不敢先为后人而圣人用之为官长故成器长释三用；以刚强之徒释舍宝；以军旅爱克厥威允罔功而终能立威明慈，以慈故俭、俭故不敢先、慈为三宝所自始申战守天救。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；此章七條，以道曠然無形、頽然無名、充遍萬物而與物無一相似釋大，若似於物則亦一物而不足大；以道以不似物為大、其運而為德則以鈍為利以退為進，世俗貴勇敢尚廣大夸進銳而吾所寶者慈忍儉約廉退釋三寶；以勇決易挫而慈忍不可勝、廣大易窮而儉約易足、進銳多惡於人而不敢先樂推於世分釋三用；以勇廣先為眾所疾故常近於死釋舍寶；以慈御物則物愛之如己父母、雖效死而不辭，天將救是人則開其心志使之無所不慈而物皆為之衛釋戰守天救。解七條。", "count": 7, "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；此章七条，以道旷然无形、颓然无名、充遍万物而与物无一相似释大，若似于物则亦一物而不足大；以道以不似物为大、其运而为德则以钝为利以退为进，世俗贵勇敢尚广大夸进锐而吾所宝者慈忍俭约廉退释三宝；以勇决易挫而慈忍不可胜、广大易穷而俭约易足、进锐多恶于人而不敢先乐推于世分释三用；以勇广先为众所疾故常近于死释舍宝；以慈御物则物爱之如己父母、虽效死而不辞，天将救是人则开其心志使之无所不慈而物皆为之卫释战守天救。解七条。", "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；此章為其第五十七章，注四條，以不肖為無所肖似、疑若一無所能，引達巷黨人言孔子大而無一善之成名，以董氏有所肖似則同於一物何足為大申之；以慈柔弱哀閔而不剛强、儉寡小節約而不侈肆、不敢先謙讓退却而不鋭進分釋三寶；以慈似怯而廼所以為勇、儉似狹而廼所以能廣、自後者人先之廼所以首出庶物而為器之長分釋三用，以剛强侈肆鋭進為死之徒釋舍寶；以慈為生之道仁之德為三寶之首，以人人親之如父母故不忍敵攻、人助其父母者多、人力不逮則天救助釋戰守天救，引曹操苻堅與吳晉赤壁青岡之事為證。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；此章为其第五十七章，注四条，以不肖为无所肖似、疑若一无所能，引达巷党人言孔子大而无一善之成名，以董氏有所肖似则同于一物何足为大申之；以慈柔弱哀闵而不刚强、俭寡小节约而不侈肆、不敢先谦让退却而不锐进分释三宝；以慈似怯而廼所以为勇、俭似狭而廼所以能广、自后者人先之廼所以首出庶物而为器之长分释三用，以刚强侈肆锐进为死之徒释舍宝；以慈为生之道仁之德为三宝之首，以人人亲之如父母故不忍敌攻、人助其父母者多、人力不逮则天救助释战守天救，引曹操苻坚与吴晋赤壁青冈之事为证。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；此章以所守至約釋道大，謂道大如巍巍乎惟天為大、蕩蕩乎民無稱，不肖如孔子云不器、太史公謂孟子迂遠不切事情、莊子所謂大有徑庭不近人情；以肖為與物相似，若肖則成細人久矣，以「若肖」作一句、「久矣其細」作一句為倒文法；以世人見物莫能勝我為勇、寬裕有餘為廣、推為第一等人為器長，而我所守者慈、儉、不敢為天下先三法，以并包萬物如慈母育嬰、嗇而有不敢盡用、虛懷遊世無我而不與物對分釋三寶；以物物皆己無己與物敵故勇、心常自足故廣、物我兩忘故成器長釋三用；以死字非生死之死乃死活之死、血氣夸侈爭勝皆死法釋舍寶，以王師無敵民效死勿去、天地大德曰生、天將救斯民純以慈衛釋戰守天救。解一段，本站分三條。", "count": 3, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "以真修、复性为本，兼重教化；此章以所守至约释道大，谓道大如巍巍乎惟天为大、荡荡乎民无称，不肖如孔子云不器、太史公谓孟子迂远不切事情、庄子所谓大有径庭不近人情；以肖为与物相似，若肖则成细人久矣，以「若肖」作一句、「久矣其细」作一句为倒文法；以世人见物莫能胜我为勇、宽裕有余为广、推为第一等人为器长，而我所守者慈、俭、不敢为天下先三法，以并包万物如慈母育婴、啬而有不敢尽用、虚怀游世无我而不与物对分释三宝；以物物皆己无己与物敌故勇、心常自足故广、物我两忘故成器长释三用；以死字非生死之死乃死活之死、血气夸侈争胜皆死法释舍宝，以王师无敌民效死勿去、天地大德曰生、天将救斯民纯以慈卫释战守天救。解一段，本站分三条。", "shortSimp": "憨山" }, { "id": "weiyuan", "name": "魏源老子本義", "short": "魏源", "author": "魏源", "work": "老子本義", "era": "清", "years": "1794–1857", "color": "#5a6a5a", "desc": "以不盈務內為宗，博引諸家而斷以源案；此章合上章「天下皆謂我道大」三句入此章，為其第五十八章。本義以惟下乃大為老氏宗旨，謂天下歸往之謂王、百川歸會之謂海，能成其大由其能下而無不容，引《書》「汝惟不矜」、金人銘、揚雄、董思靖、蘇轍諸說，謂大則不肖、肖則不大，上章言與物相反乃所以為順、此章言與俗不相似乃所以為大。校記謂傅奕「我」作「吾」、又無「道」字，一本無「也夫」二字，「我有三寶，持而寶之」一作「寶而持之」、河上「寶」作「保」、此從《韓非子》，《韓非》作「故能為成事長」，王弼無三「其」字，「死矣」傅奕作「是謂入死門」，「以戰則勝」《韓非》作「於戰」、傅奕作「以陣則正」，傅奕下有「古之」二字。本義一段、校記一條。", "count": 2, "nameSimp": "魏源老子本义", "workSimp": "老子本义", "authorSimp": "魏源", "eraSimp": "清", "yearsSimp": "1794–1857", "descSimp": "以不盈务内为宗，博引诸家而断以源案；此章合上章「天下皆谓我道大」三句入此章，为其第五十八章。本义以惟下乃大为老氏宗旨，谓天下归往之谓王、百川归会之谓海，能成其大由其能下而无不容，引《书》「汝惟不矜」、金人铭、扬雄、董思靖、苏辙诸说，谓大则不肖、肖则不大，上章言与物相反乃所以为顺、此章言与俗不相似乃所以为大。校记谓傅奕「我」作「吾」、又无「道」字，一本无「也夫」二字，「我有三宝，持而宝之」一作「宝而持之」、河上「宝」作「保」、此从《韩非子》，《韩非》作「故能为成事长」，王弼无三「其」字，「死矣」傅奕作「是谓入死门」，「以战则胜」《韩非》作「于战」、傅奕作「以阵则正」，傅奕下有「古之」二字。本义一段、校记一条。", "shortSimp": "魏源" }, { "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，謂反和逆神、動違自然，福之與遠、禍之與近，大命以絕、神氣分散，非命薄也、非人賊也，廢道而尚力。輯文一條，附於舍三寶句。", "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，谓反和逆神、动违自然，福之与远、祸之与近，大命以绝、神气分散，非命薄也、非人贼也，废道而尚力。辑文一条，附于舍三宝句。", "shortSimp": "严遵" }, { "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": "天下皆謂我道大，似不肖。", "textSimp": "天下皆谓我道大，似不肖。", "translation": "天下人都说我的道广大，却又觉得它似乎不与任何具体事物相像。", "translationTrad": "天下人都說我的道廣大，卻又覺得它似乎不與任何具體事物相像。", "noteIds": [ "c001", "c019", "c020", "c028", "c034", "c040", "c044", "c045", "c046", "c053", "c057", "c060", "c061" ], "noteCount": 13, "charNoteIds": [ "n001" ], "key": "laozi-67:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "夫唯大，故似不肖。若肖，久矣其細也夫！", "textSimp": "夫唯大，故似不肖。若肖，久矣其细也夫！", "translation": "正因为广大，所以不像任何具体事物。若真的像某一事物，它早就细小了！", "translationTrad": "正因為廣大，所以不像任何具體事物。若真的像某一事物，它早就細小了！", "noteIds": [ "c002", "c003", "c013", "c019", "c021", "c029", "c035", "c040", "c044", "c045", "c046", "c053", "c057", "c060", "c061" ], "noteCount": 15, "charNoteIds": [ "n002" ], "key": "laozi-67:s002", "n": 2 }, { "id": "s003", "paragraph": 1, "text": "我有三寶，持而保之：一曰慈，二曰儉，三曰不敢為天下先。", "textSimp": "我有三宝，持而保之：一曰慈，二曰俭，三曰不敢为天下先。", "translation": "我有三件法宝，持守而保全它们：第一是慈，第二是俭，第三是不敢居于天下人之先。", "translationTrad": "我有三件法寶，持守而保全它們：第一是慈，第二是儉，第三是不敢居於天下人之先。", "noteIds": [ "c004", "c005", "c006", "c007", "c019", "c022", "c023", "c030", "c036", "c041", "c044", "c045", "c047", "c054", "c058", "c060", "c061" ], "noteCount": 17, "charNoteIds": [ "n003", "n004", "n005", "n006" ], "key": "laozi-67:s003", "n": 3 }, { "id": "s004", "paragraph": 1, "text": "慈故能勇，儉故能廣，不敢為天下先，故能成器長。", "textSimp": "慈故能勇，俭故能广，不敢为天下先，故能成器长。", "translation": "慈爱，所以能勇敢；俭啬，所以能宽广；不敢居于天下人之先，所以能成为万物之长。", "translationTrad": "慈愛，所以能勇敢；儉嗇，所以能寬廣；不敢居於天下人之先，所以能成為萬物之長。", "noteIds": [ "c008", "c009", "c010", "c014", "c015", "c016", "c019", "c024", "c025", "c026", "c031", "c037", "c042", "c044", "c045", "c048", "c049", "c050", "c055", "c058", "c060", "c061" ], "noteCount": 22, "charNoteIds": [ "n007" ], "key": "laozi-67:s004", "n": 4 }, { "id": "s005", "paragraph": 1, "text": "今舍慈且勇，舍儉且廣，舍後且先，死矣！", "textSimp": "今舍慈且勇，舍俭且广，舍后且先，死矣！", "translation": "如今舍弃慈而求勇，舍弃俭而求广，舍弃退后而求争先，那就只有死路了！", "translationTrad": "如今捨棄慈而求勇，捨棄儉而求廣，捨棄退後而求爭先，那就只有死路了！", "noteIds": [ "c011", "c017", "c019", "c032", "c038", "c043", "c044", "c045", "c051", "c055", "c059", "c060", "c061", "c062" ], "noteCount": 14, "charNoteIds": [], "key": "laozi-67:s005", "n": 5 }, { "id": "s006", "paragraph": 1, "text": "夫慈，以戰則勝，以守則固。天將救之，以慈衛之。", "textSimp": "夫慈，以战则胜，以守则固。天将救之，以慈卫之。", "translation": "慈爱，用来作战就能胜利，用来守卫就能牢固。上天将要救助他，就用慈爱来护卫他。", "translationTrad": "慈愛，用來作戰就能勝利，用來守衛就能牢固。上天將要救助他，就用慈愛來護衛他。", "noteIds": [ "c012", "c018", "c019", "c027", "c033", "c039", "c043", "c044", "c045", "c052", "c056", "c059", "c060", "c061" ], "noteCount": 14, "charNoteIds": [ "n008" ], "key": "laozi-67:s006", "n": 6 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下皆謂我大似不肖", "kind": "note", "text": "老子言天下謂我德大，我則佯愚似不肖。", "authorNote": "河上公此章據四部叢刊本（《老子道德經》卷下）；題「三寳第六十七」，經文無「道」字。", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "老子言天下谓我德大，我则佯愚似不肖。", "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）；題「三寳第六十七」，經文無「道」字。）", "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）；题「三寳第六十七」，经文无「道」字。", "lemmaSimp": "天下皆谓我大似不肖" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "夫唯大故似不肖", "kind": "note", "text": "唯獨名德大者為身害，故佯愚似若不肖，無所分別，無所割截，不賤人而自貴之也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "唯独名德大者为身害，故佯愚似若不肖，无所分别，无所割截，不贱人而自贵之也。", "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": "夫唯大故似不肖" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "若肖久矣其細也夫", "kind": "note", "text": "肖，善也，謂辨惠也。若大辨惠之人，身高自貴，行察察之政，所從來久矣。其細也夫，言辨惠者唯如小人也，非長者也。", "authorNote": "河上公本無「也夫」二字，此從其注文所釋。", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "肖，善也，谓辨惠也。若大辨惠之人，身高自贵，行察察之政，所从来久矣。其细也夫，言辨惠者唯如小人也，非长者也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本）（河上公本無「也夫」二字，此從其注文所釋。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本）", "authorNoteSimp": "河上公本无「也夫」二字，此从其注文所释。", "lemmaSimp": "若肖久矣其细也夫" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "夫我有三寶持而寳之", "kind": "note", "text": "老子言我有三寶，抱持而保倚之也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "老子言我有三宝，抱持而保倚之也。", "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": "夫我有三宝持而寳之" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "一曰慈", "kind": "note", "text": "慈，愛百姓若赤子。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "慈，爱百姓若赤子。", "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": "一曰慈" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "二曰儉", "kind": "note", "text": "儉，賦斂若取之於己也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "俭，赋敛若取之于己也。", "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": "二曰俭" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "三曰不敢為天下先", "kind": "note", "text": "執謙退，不為倡始也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "执谦退，不为倡始也。", "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": "三曰不敢为天下先" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "慈故能勇", "kind": "note", "text": "以慈仁，故能勇於忠孝也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "以慈仁，故能勇于忠孝也。", "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": "慈故能勇" }, { "id": "c009", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "儉故能廣", "kind": "note", "text": "天子身能節儉，故民日用寬廣。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "天子身能节俭，故民日用宽广。", "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": "俭故能广" }, { "id": "c010", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "不敢為天下先故能成器長", "kind": "note", "text": "不敢為天下先，不為天下首先也。故能成器長，成器長謂得道人也，我能為道人之長也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "不敢为天下先，不为天下首先也。故能成器长，成器长谓得道人也，我能为道人之长也。", "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": "不敢为天下先故能成器长" }, { "id": "c011", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "今捨慈且勇……死矣", "kind": "note", "text": "今世人捨慈仁，但為勇武也；捨其儉約，但為奢泰；捨其後己，但為人先。所行如此，動入死地。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "今世人舍慈仁，但为勇武也；舍其俭约，但为奢泰；舍其后己，但为人先。所行如此，动入死地。", "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": "今舍慈且勇……死矣" }, { "id": "c012", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "夫慈以戰則勝……以慈衛之", "kind": "note", "text": "夫慈仁者，百姓親附，并心一意，故以戰則勝敵，以守衛則堅固。天將救助善人，必與慈仁之性，使能自當助也。", "authorNote": "", "citation": "河上公《老子道德經章句》（四部叢刊本）", "textSimp": "夫慈仁者，百姓亲附，并心一意，故以战则胜敌，以守卫则坚固。天将救助善人，必与慈仁之性，使能自当助也。", "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": "夫慈以战则胜……以慈卫之" }, { "id": "c013", "block": 0, "source": "wangbi", "target": { "start": "s002", "end": "s002" }, "lemma": "若肖久矣其細也夫", "kind": "note", "text": "久矣其細，猶曰其細久矣。肖則失其所以為大矣，故曰若肖久矣其細也。", "authorNote": "王弼此章據道藏本；底本作「故夫曰」，此從通行校讀。", "citation": "王弼《老子道德經注》（道藏本）", "textSimp": "久矣其细，犹曰其细久矣。肖则失其所以为大矣，故曰若肖久矣其细也。", "citationFull": "王弼《老子道德經注》（道藏本）（王弼此章據道藏本；底本作「故夫曰」，此從通行校讀。）", "citationSimp": "王弼《老子道德经注》（道藏本）", "authorNoteSimp": "王弼此章据道藏本；底本作「故夫曰」，此从通行校读。", "lemmaSimp": "若肖久矣其细也夫" }, { "id": "c014", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "慈故能勇", "kind": "note", "text": "夫慈以陳則勝，以守則固，故能勇也。", "authorNote": "王弼注引經作「以陳則勝」，陳即陣。", "citation": "王弼《老子道德經注》（道藏本）", "textSimp": "夫慈以陈则胜，以守则固，故能勇也。", "citationFull": "王弼《老子道德經注》（道藏本）（王弼注引經作「以陳則勝」，陳即陣。）", "citationSimp": "王弼《老子道德经注》（道藏本）", "authorNoteSimp": "王弼注引经作「以陈则胜」，陈即阵。", "lemmaSimp": "慈故能勇" }, { "id": "c015", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "儉故能廣", "kind": "note", "text": "節儉愛費，天下不匱，故能廣也。", "authorNote": "", "citation": "王弼《老子道德經注》（道藏本）", "textSimp": "节俭爱费，天下不匮，故能广也。", "citationFull": "王弼《老子道德經注》（道藏本）", "citationSimp": "王弼《老子道德经注》（道藏本）", "lemmaSimp": "俭故能广" }, { "id": "c016", "block": 0, "source": "wangbi", "target": { "start": "s004", "end": "s004" }, "lemma": "不敢為天下先故能成器長", "kind": "note", "text": "唯後外其身，為物所歸，然後乃能立成器為天下利，為物之長也。", "authorNote": "", "citation": "王弼《老子道德經注》（道藏本）", "textSimp": "唯后外其身，为物所归，然后乃能立成器为天下利，为物之长也。", "citationFull": "王弼《老子道德經注》（道藏本）", "citationSimp": "王弼《老子道德经注》（道藏本）", "lemmaSimp": "不敢为天下先故能成器长" }, { "id": "c017", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s005" }, "lemma": "今舍慈且勇", "kind": "note", "text": "且，猶取也。", "authorNote": "", "citation": "王弼《老子道德經注》（道藏本）", "textSimp": "且，犹取也。", "citationFull": "王弼《老子道德經注》（道藏本）", "citationSimp": "王弼《老子道德经注》（道藏本）", "lemmaSimp": "今舍慈且勇" }, { "id": "c018", "block": 0, "source": "wangbi", "target": { "start": "s006", "end": "s006" }, "lemma": "夫慈以戰則勝", "kind": "note", "text": "相慜而不避於難，故正也。", "authorNote": "「慜」通「愍」；底本作「故正也」。", "citation": "王弼《老子道德經注》（道藏本）", "textSimp": "相慜而不避于难，故正也。", "citationFull": "王弼《老子道德經注》（道藏本）（「慜」通「愍」；底本作「故正也」。）", "citationSimp": "王弼《老子道德经注》（道藏本）", "authorNoteSimp": "「慜」通「愍」；底本作「故正也」。", "lemmaSimp": "夫慈以战则胜" }, { "id": "c019", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s006" }, "lemma": "天下章第六十七", "kind": "note", "text": "前章正明善能謙下、翻德處高，故次此章，廣辨功能，具陳三寶。就此章內，義有五重：第一爾不矜夸故能高大，第二具陳三寶令物歸依，第三重迭三寶嘆其功用，第四行乖三寶淪溺死生，第五總嘆大慈功能勝妙。", "authorNote": "成玄英章義，分全章為五重。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "前章正明善能谦下、翻德处高，故次此章，广辨功能，具陈三宝。就此章内，义有五重：第一尔不矜夸故能高大，第二具陈三宝令物归依，第三重迭三宝叹其功用，第四行乖三宝沦溺死生，第五总叹大慈功能胜妙。", "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，分全章為五重。）", "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，分全章为五重。", "lemmaSimp": "天下章第六十七" }, { "id": "c020", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s001" }, "lemma": "天下皆謂我道大似不肖", "kind": "note", "text": "言老君體達自然，妙果圓極，故天下蒼生莫不尊之為大聖也。何意得如此耶？只為接物謙和，不矜夸嗤笑於物，故致然也。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "言老君体达自然，妙果圆极，故天下苍生莫不尊之为大圣也。何意得如此耶？只为接物谦和，不矜夸嗤笑于物，故致然也。", "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": "天下皆谓我道大似不肖" }, { "id": "c021", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "夫唯大故似不肖", "kind": "note", "text": "獨由聖德高大，故不夸笑於物；若其夸，久是群小也。河公本作肖字，不肖猶不善。言眾生不能履善道者，皆為我大故也；獨由驕慢我大，所以不善。若能履行善道者，當卑小謙退也。", "authorNote": "成玄英所見河上公本作「肖」；其解「不肖」為不善，與河上公訓「肖」為善異。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "独由圣德高大，故不夸笑于物；若其夸，久是群小也。河公本作肖字，不肖犹不善。言众生不能履善道者，皆为我大故也；独由骄慢我大，所以不善。若能履行善道者，当卑小谦退也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）（成玄英所見河上公本作「肖」；其解「不肖」為不善，與河上公訓「肖」為善異。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "成玄英所见河上公本作「肖」；其解「不肖」为不善，与河上公训「肖」为善异。", "lemmaSimp": "夫唯大故似不肖" }, { "id": "c022", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "我有三寶保而持之", "kind": "note", "text": "老君所以聖德高大、獨不夸笑於物者，為歸依三寶，保而守持之故得然也。", "authorNote": "成玄英本作「保而持之」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "老君所以圣德高大、独不夸笑于物者，为归依三宝，保而守持之故得然也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）（成玄英本作「保而持之」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "成玄英本作「保而持之」。", "lemmaSimp": "我有三宝保而持之" }, { "id": "c023", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s003" }, "lemma": "一曰慈二曰儉三曰不敢為天下先", "kind": "note", "text": "一曰慈，愍念蒼生，拔苦與樂，此道寶也；二曰儉，少欲知足，守分不貪，此經寶也；三曰不敢為天下先，謙麾柔弱，先物後己，退身度人，此師寶也。", "authorNote": "道寶、經寶、師寶之分，為成玄英獨有。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "一曰慈，愍念苍生，拔苦与乐，此道宝也；二曰俭，少欲知足，守分不贪，此经宝也；三曰不敢为天下先，谦麾柔弱，先物后己，退身度人，此师宝也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）（道寶、經寶、師寶之分，為成玄英獨有。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十七所引）", "authorNoteSimp": "道宝、经宝、师宝之分，为成玄英独有。", "lemmaSimp": "一曰慈二曰俭三曰不敢为天下先" }, { "id": "c024", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "慈故能勇", "kind": "note", "text": "內韞大慈，外弘接物，所以勇入三界，俯救蒼生。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "内韫大慈，外弘接物，所以勇入三界，俯救苍生。", "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": "慈故能勇" }, { "id": "c025", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "儉故能廣", "kind": "note", "text": "諸法虛幻，含而不貪，儉素清高，其德廣大。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "诸法虚幻，含而不贪，俭素清高，其德广大。", "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": "俭故能广" }, { "id": "c026", "block": 0, "source": "chengxuanying", "target": { "start": "s004", "end": "s004" }, "lemma": "不敢為天下先故能成器長", "kind": "note", "text": "只為勇救蒼生，退身度物，故方外則獨處玉京，為眾聖之長；降世則位居九五，為神器之尊。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "只为勇救苍生，退身度物，故方外则独处玉京，为众圣之长；降世则位居九五，为神器之尊。", "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": "不敢为天下先故能成器长" }, { "id": "c027", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "夫慈以戰則勝……以慈衛之", "kind": "note", "text": "以大慈之心臨於戰陣，士卒感恩，所以勝捷；內解即是六根兵馬對於六塵，不為塵沒，故獲勝也。以守則固，用慈守衛，百姓同心，是以牢固；內解以慈心自守虛靜，則道心堅固，不可拔也。天尊大道，救度行慈之人，還同慈悲，俯相衛護也。故三寶之內以慈為先，四等之中用慈為首，是知慈之為義其大矣哉。", "authorNote": "", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十七所引）", "textSimp": "以大慈之心临于战阵，士卒感恩，所以胜捷；内解即是六根兵马对于六尘，不为尘没，故获胜也。以守则固，用慈守卫，百姓同心，是以牢固；内解以慈心自守虚静，则道心坚固，不可拔也。天尊大道，救度行慈之人，还同慈悲，俯相卫护也。故三宝之内以慈为先，四等之中用慈为首，是知慈之为义其大矣哉。", "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": "夫慈以战则胜……以慈卫之" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下皆謂我道大似不肖", "kind": "note", "text": "肖，似也。老君云：天下之人皆謂我道大，無所象似，我則答云。", "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": "肖，似也。老君云：天下之人皆谓我道大，无所象似，我则答云。", "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": "天下皆谓我道大似不肖" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "夫唯大故似不肖", "kind": "note", "text": "夫唯我道至大，故無所象似；若如代間諸法有所象似，則不稱大，久已微細。", "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": "夫唯我道至大，故无所象似；若如代间诸法有所象似，则不称大，久已微细。", "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": "夫唯大故似不肖" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "我有三寶持而保之", "kind": "note", "text": "我道雖大，無所象似，然有此三行，甚可珍貴，能常保倚執持，可以理身理國。", "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": "我道虽大，无所象似，然有此三行，甚可珍贵，能常保倚执持，可以理身理国。", "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": "我有三宝持而保之" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "慈故能勇……故能成器長", "kind": "note", "text": "慈則廣救，儉則用足，不敢為先，故樂推而不厭。", "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": "慈则广救，俭则用足，不敢为先，故乐推而不厌。", "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": "慈故能勇……故能成器长" }, { "id": "c032", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "今舍其慈且勇……死矣", "kind": "note", "text": "今舍其慈且勇，勇則害物；舍儉且廣，廣則傷財；舍後且先，先則人怨。傷財害物，聚怨於人，是必死之道，故爾。", "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": "今舍其慈且勇，勇则害物；舍俭且广，广则伤财；舍后且先，先则人怨。伤财害物，聚怨于人，是必死之道，故尔。", "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": "今舍其慈且勇……死矣" }, { "id": "c033", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "夫慈以戰則勝，以守則固", "kind": "note", "text": "用慈以戰，利在全眾；用慈以守，利在安人。各保安全，故勝固爾。", "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": "用慈以战，利在全众；用慈以守，利在安人。各保安全，故胜固尔。", "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": "夫慈以战则胜，以守则固" }, { "id": "c034", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "天下皆謂我道大似不肖", "kind": "note", "text": "肖，似也。老君云：天下之人皆謂我道虛無廣大，似無所象似，故下文答之。", "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": "肖，似也。老君云：天下之人皆谓我道虚无广大，似无所象似，故下文答之。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "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": "天下皆谓我道大似不肖" }, { "id": "c035", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "夫唯大故似不肖。若肖，久矣其細也夫", "kind": "note", "text": "此答不肖之所由也。夫唯我廣大，迥超物表，固非凡情探賾所知，故得稱大。若其有所象似如代間法者，則失其所以為大，久矣是微細粗淺之法，與俗不殊，何足稱大也。夫者，助語也。", "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": "此答不肖之所由也。夫唯我广大，迥超物表，固非凡情探赜所知，故得称大。若其有所象似如代间法者，则失其所以为大，久矣是微细粗浅之法，与俗不殊，何足称大也。夫者，助语也。", "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": "夫唯大故似不肖。若肖，久矣其细也夫" }, { "id": "c036", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s003" }, "lemma": "我有三寶保而持之……三曰不敢為天下先", "kind": "note", "text": "此明所以似不肖者，正以有此三行與俗不同，故老君言我道雖大無所象似，然有此三寶甚可珍貴，於汝代人當須保持執守，以修身理國爾。此列三寶之數也：體仁博施，愛育群生，慈也；節用厚人，不耗於物，儉也；不為事始，和而不唱，不敢為天下先也。", "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": "此明所以似不肖者，正以有此三行与俗不同，故老君言我道虽大无所象似，然有此三宝甚可珍贵，于汝代人当须保持执守，以修身理国尔。此列三宝之数也：体仁博施，爱育群生，慈也；节用厚人，不耗于物，俭也；不为事始，和而不唱，不敢为天下先也。", "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": "我有三宝保而持之……三曰不敢为天下先" }, { "id": "c037", "block": 0, "source": "tangxuanzong", "target": { "start": "s004", "end": "s004" }, "lemma": "慈故能勇……故能成器長", "kind": "note", "text": "此覆述三寶之功也。凡人貪競不慈，於果敢致有窮屈；今聖人以慈為行，故能勇於濟度。《論語》曰：仁者必有勇。以其節儉愛費，不傷財，不害人，故功施益廣。損己益人，退身進物，是不敢為天下先也，故物樂推而成神器之長爾。", "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": "此覆述三宝之功也。凡人贪竞不慈，于果敢致有穷屈；今圣人以慈为行，故能勇于济度。《论语》曰：仁者必有勇。以其节俭爱费，不伤财，不害人，故功施益广。损己益人，退身进物，是不敢为天下先也，故物乐推而成神器之长尔。", "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": "慈故能勇……故能成器长" }, { "id": "c038", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "舍其慈且勇……死矣", "kind": "note", "text": "且，苟且也。代情多欲，動與道違：舍其利物之慈，苟且害人之勇；舍其節用之儉，苟且奢泰之廣；舍其謙退之後，苟且矜伐之先。如此之行，有違慈儉，以之理國則國亡，以之修身則身喪，故云死矣。", "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": "且，苟且也。代情多欲，动与道违：舍其利物之慈，苟且害人之勇；舍其节用之俭，苟且奢泰之广；舍其谦退之后，苟且矜伐之先。如此之行，有违慈俭，以之理国则国亡，以之修身则身丧，故云死矣。", "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": "舍其慈且勇……死矣" }, { "id": "c039", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "夫慈以戰則勝……以慈衛之", "kind": "note", "text": "慈為三寶之首，故偏嘆美也。夫用慈以拒戰，則能全眾；用慈以捍守，可以安人。皆不失慈，故能勝固也。救，助也；衛，護也。天道福善，善人則吉無不利，故以慈戰者天將助之，以慈守者天將護之。", "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": "慈为三宝之首，故偏叹美也。夫用慈以拒战，则能全众；用慈以捍守，可以安人。皆不失慈，故能胜固也。救，助也；卫，护也。天道福善，善人则吉无不利，故以慈战者天将助之，以慈守者天将护之。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十七所引御注御疏）（此為御疏。）", "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": "夫慈以战则胜……以慈卫之" }, { "id": "c040", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s002" }, "lemma": "天下皆謂我道大似不肖。夫唯大，故似不肖", "kind": "note", "text": "天下皆以我大不肖。夫唯大故不肖，若肖久矣其細也夫。老君道尊德貴，誠可以為大也，然則晦迹同塵，隱顯不測，不似於智，不似於愚，故言不肖。不肖，不似也。唯當大聖之人，故無所似也。若形有定質，智有常分，的有所似，道有所得，此乃細碎之小人，豈是虛通之大聖也？", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "天下皆以我大不肖。夫唯大故不肖，若肖久矣其细也夫。老君道尊德贵，诚可以为大也，然则晦迹同尘，隐显不测，不似于智，不似于愚，故言不肖。不肖，不似也。唯当大圣之人，故无所似也。若形有定质，智有常分，的有所似，道有所得，此乃细碎之小人，岂是虚通之大圣也？", "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": "天下皆谓我道大似不肖。夫唯大，故似不肖" }, { "id": "c041", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s003" }, "lemma": "我有三寶保而持之……三曰不敢為天下先", "kind": "note", "text": "我有三寶，保而持之：一曰慈，二曰儉，三曰不敢為天下先。俗存於利，貴之以七珍；道在於真，重之以三寶。三寶之義，未是外求：若能仁慧於萬物，好生而惡殺，慈之義也；薄賦輕徭，謹身節用，不奢不侈，儉之義也；忘己濟物，退身度人，不敢為天下先也。持行修身，用此三者，安國寧家，寶之大也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "我有三宝，保而持之：一曰慈，二曰俭，三曰不敢为天下先。俗存于利，贵之以七珍；道在于真，重之以三宝。三宝之义，未是外求：若能仁慧于万物，好生而恶杀，慈之义也；薄赋轻徭，谨身节用，不奢不侈，俭之义也；忘己济物，退身度人，不敢为天下先也。持行修身，用此三者，安国宁家，宝之大也。", "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": "我有三宝保而持之……三曰不敢为天下先" }, { "id": "c042", "block": 0, "source": "lirong", "target": { "start": "s004", "end": "s004" }, "lemma": "慈故能勇，儉故能廣……故能成器長", "kind": "note", "text": "慈心於物，物無害者；物既無害，自無前敵；以無敵故，故言勇也。用之奢侈，於事不足；行之儉約，處理有餘，周於遠大，故言廣也。尚之於謙退，守之於雌柔，其德能普，厥行有終，為物所尊，故能成器長也。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "慈心于物，物无害者；物既无害，自无前敌；以无敌故，故言勇也。用之奢侈，于事不足；行之俭约，处理有余，周于远大，故言广也。尚之于谦退，守之于雌柔，其德能普，厥行有终，为物所尊，故能成器长也。", "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": "慈故能勇，俭故能广……故能成器长" }, { "id": "c043", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s006" }, "lemma": "今舍其慈且勇……以慈衛之", "kind": "note", "text": "前明得三寶者，處慈而得勇，守儉而致廣，居後以至先；今明失三寶者，必竟不能慈，苟且唯知好勇；節行不能履儉，無度但當廣費；未解卑身處後，銳意欲在物先。好勇而不仁則亡，用廣而不節則困，無德而居物先則危，故云死矣。以慈為用，不失其道，在於戰陣必克前敵，故言勝也；以之守固，無復傾危，遂言固也。以慈為心，玄天所以加護，故曰救之；至道於焉保守，故曰衛之。", "authorNote": "", "citation": "李榮《道德真經注》（《玄德纂疏》卷十七所引）", "textSimp": "前明得三宝者，处慈而得勇，守俭而致广，居后以至先；今明失三宝者，必竟不能慈，苟且唯知好勇；节行不能履俭，无度但当广费；未解卑身处后，锐意欲在物先。好勇而不仁则亡，用广而不节则困，无德而居物先则危，故云死矣。以慈为用，不失其道，在于战阵必克前敌，故言胜也；以之守固，无复倾危，遂言固也。以慈为心，玄天所以加护，故曰救之；至道于焉保守，故曰卫之。", "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": "今舍其慈且勇……以慈卫之" }, { "id": "c044", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s006" }, "lemma": "天下皆謂章第六十七", "kind": "note", "text": "天下皆以老氏道德廣大、不顯明智，似乎不肖之人；老氏自以為唯我道至大，故能似彼不肖；若使人世以為肖，則吾道之細也久矣，又安得稱為大哉！《傳》所謂甯武子其智可及其愚不可及，蓋近之矣。然吾道雖似不肖，而其所寶可三，保而持之，可以為治，則慈與儉、不敢為天下先是矣。夫慈愍於物者，必能勇於拯救，所謂仁者必有勇也；儉約於用者，必能廣於振施，所謂節用而愛人也；不敢先於天下，則必能成器用之長，所謂用九見群龍無首吉也。今世之所謂肖者則不然：捨其慈愍而苟為勇義以陷物，則過涉滅頂矣；捨其儉約而苟為廣施以費用，則傷財害民矣；捨所以後其身而苟欲先於天下，則犯上作亂矣。夫如此者，皆不合於道，自取滅亡者也。然此三寶最以慈為貴。夫慈於物則憂愛之矣，愛人者人亦愛之，憂人者人亦憂之；人憂之則助之，故以陣則行列自正；人愛之則保之，故以守則城池自固。是知天將救斯人也，必以慈愛賦之；人有慈愛，則陣必正，守必固，是以慈愛為衛也。《易》曰：自天佑之，吉無不利，此之謂也。天將棄斯人也，則必以凶德厚之；人有凶德，則陣必亂，守必亡，是以凶德為蹶也。語曰：天厚其惡，惡厚將崩，此之謂也。", "authorNote": "陸希聲經文作「保而持之」「以戰則正」，與王弼本異。", "citation": "陸希聲《道德經傳》（《道藏》本卷四）", "textSimp": "天下皆以老氏道德广大、不显明智，似乎不肖之人；老氏自以为唯我道至大，故能似彼不肖；若使人世以为肖，则吾道之细也久矣，又安得称为大哉！《传》所谓宁武子其智可及其愚不可及，盖近之矣。然吾道虽似不肖，而其所宝可三，保而持之，可以为治，则慈与俭、不敢为天下先是矣。夫慈愍于物者，必能勇于拯救，所谓仁者必有勇也；俭约于用者，必能广于振施，所谓节用而爱人也；不敢先于天下，则必能成器用之长，所谓用九见群龙无首吉也。今世之所谓肖者则不然：舍其慈愍而苟为勇义以陷物，则过涉灭顶矣；舍其俭约而苟为广施以费用，则伤财害民矣；舍所以后其身而苟欲先于天下，则犯上作乱矣。夫如此者，皆不合于道，自取灭亡者也。然此三宝最以慈为贵。夫慈于物则忧爱之矣，爱人者人亦爱之，忧人者人亦忧之；人忧之则助之，故以阵则行列自正；人爱之则保之，故以守则城池自固。是知天将救斯人也，必以慈爱赋之；人有慈爱，则阵必正，守必固，是以慈爱为卫也。《易》曰：自天佑之，吉无不利，此之谓也。天将弃斯人也，则必以凶德厚之；人有凶德，则阵必乱，守必亡，是以凶德为蹶也。语曰：天厚其恶，恶厚将崩，此之谓也。", "citationFull": "陸希聲《道德經傳》（《道藏》本卷四）（陸希聲經文作「保而持之」「以戰則正」，與王弼本異。）", "citationSimp": "陆希声《道德经传》（《道藏》本卷四）", "authorNoteSimp": "陆希声经文作「保而持之」「以战则正」，与王弼本异。", "lemmaSimp": "天下皆谓章第六十七" }, { "id": "c045", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s006" }, "lemma": "天下皆謂章第六十七", "kind": "note", "text": "天下徒見我道之大，而謂其似不肖，而不知其所以大固似不肖也。何以言之？大道汎兮其可左右，无乎不在者也。彼見其无乎不在，无可擬者，謂之似不肖，而不知其无不在而似不肖，乃道之所以為大也。蓋萬物莫非道也，則道外无物矣；道外无物，則无所肖者，此其所以為大也。若有所肖，則道外有物矣；道外有物，則道有所不在，其尚得為大乎？故曰：天下皆謂我道大，似不肖；夫唯大，故似不肖；若肖，久矣其細也夫。蓋我道所以如此之大者，以吾无我而不爭故也。夫唯无我而不爭，故能持人之所難持。我有三寶，保而持之：一曰慈，二曰儉，三曰不敢為天下先，此皆持人之所難持者也。何則？人不能无我而不爭，故勇而不能慈，廣而不能儉，先而不能後，則无我不爭乃其所以能保此三寶而持之也。天下有始，以為天下母，而我守之，常寬容於物，不削於人，非慈乎？其行身也，徐而不費，以約為紀，非儉乎？未嘗先人而常隨人，人皆取先，己獨取後，非不敢為天下先乎？夫慈為柔弱矣，而能勝剛强，是能勇也；儉為不費矣，而用之不可既，是能廣也；不敢為天下先為後人矣，而聖人用之以為官長者，皆從我者也，是能成器長也。今捨其慈且勇，捨其儉且廣，捨其後且先，則剛强之徒而已，死不亦宜乎？夫自事觀之，則軍旅之事，愛克厥威，允罔功，則慈宜若有所不行也；然自本觀之，則所以能立其威者，以慈而已矣。故曰：夫慈以戰則勝，以守則固。夫惟慈故儉，儉故不敢為天下先，則慈者三寶之所自而始也。捨其慈則死，保其慈則生，則慈乃所以衛吾生者也，故曰：天將救之，以慈衛之。慈立而三寶舉矣。", "authorNote": "呂惠卿經文作「保而持之」，與王弼本異。", "citation": "呂惠卿《道德真經傳》（《道藏》本卷四）", "textSimp": "天下徒见我道之大，而谓其似不肖，而不知其所以大固似不肖也。何以言之？大道泛兮其可左右，无乎不在者也。彼见其无乎不在，无可拟者，谓之似不肖，而不知其无不在而似不肖，乃道之所以为大也。盖万物莫非道也，则道外无物矣；道外无物，则无所肖者，此其所以为大也。若有所肖，则道外有物矣；道外有物，则道有所不在，其尚得为大乎？故曰：天下皆谓我道大，似不肖；夫唯大，故似不肖；若肖，久矣其细也夫。盖我道所以如此之大者，以吾无我而不争故也。夫唯无我而不争，故能持人之所难持。我有三宝，保而持之：一曰慈，二曰俭，三曰不敢为天下先，此皆持人之所难持者也。何则？人不能无我而不争，故勇而不能慈，广而不能俭，先而不能后，则无我不争乃其所以能保此三宝而持之也。天下有始，以为天下母，而我守之，常宽容于物，不削于人，非慈乎？其行身也，徐而不费，以约为纪，非俭乎？未尝先人而常随人，人皆取先，己独取后，非不敢为天下先乎？夫慈为柔弱矣，而能胜刚强，是能勇也；俭为不费矣，而用之不可既，是能广也；不敢为天下先为后人矣，而圣人用之以为官长者，皆从我者也，是能成器长也。今舍其慈且勇，舍其俭且广，舍其后且先，则刚强之徒而已，死不亦宜乎？夫自事观之，则军旅之事，爱克厥威，允罔功，则慈宜若有所不行也；然自本观之，则所以能立其威者，以慈而已矣。故曰：夫慈以战则胜，以守则固。夫惟慈故俭，俭故不敢为天下先，则慈者三宝之所自而始也。舍其慈则死，保其慈则生，则慈乃所以卫吾生者也，故曰：天将救之，以慈卫之。慈立而三宝举矣。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本卷四）（呂惠卿經文作「保而持之」，與王弼本異。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本卷四）", "authorNoteSimp": "吕惠卿经文作「保而持之」，与王弼本异。", "lemmaSimp": "天下皆谓章第六十七" }, { "id": "c046", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s002" }, "lemma": "天下皆謂我道大似不肖", "kind": "note", "text": "夫道曠然無形，頽然無名，充遍萬物而與物無一相似，此其所以為大也。若似於物，則亦一物矣，而何足大哉！", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "夫道旷然无形，颓然无名，充遍万物而与物无一相似，此其所以为大也。若似于物，则亦一物矣，而何足大哉！", "citationFull": "蘇轍《老子解》（《道藏》本卷四）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "lemmaSimp": "天下皆谓我道大似不肖" }, { "id": "c047", "block": 0, "source": "suzhe", "target": { "start": "s003", "end": "s003" }, "lemma": "我有三寶保而持之", "kind": "note", "text": "道以不似物為大，故其運而為德，則亦悶然以鈍為利、以退為進，不合於世俗。今夫世俗貴勇敢、尚廣大、夸進銳，而吾之所寶則慈忍、儉約、廉退，此三者皆世之所謂不肖者也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "道以不似物为大，故其运而为德，则亦闷然以钝为利、以退为进，不合于世俗。今夫世俗贵勇敢、尚广大、夸进锐，而吾之所宝则慈忍、俭约、廉退，此三者皆世之所谓不肖者也。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "lemmaSimp": "我有三宝保而持之" }, { "id": "c048", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "慈故能勇", "kind": "note", "text": "世以勇決為賢，而以慈忍為不及事，不知勇決之易挫，而慈忍之不可勝，其終必至於勇也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "世以勇决为贤，而以慈忍为不及事，不知勇决之易挫，而慈忍之不可胜，其终必至于勇也。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "lemmaSimp": "慈故能勇" }, { "id": "c049", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "儉故能廣", "kind": "note", "text": "世以廣大蓋物，而以儉約為陋，不知廣大之易窮，而儉約之易足，其終必至於廣也。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "世以广大盖物，而以俭约为陋，不知广大之易穷，而俭约之易足，其终必至于广也。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "lemmaSimp": "俭故能广" }, { "id": "c050", "block": 0, "source": "suzhe", "target": { "start": "s004", "end": "s004" }, "lemma": "不敢為天下先故能成器長", "kind": "note", "text": "世以進銳為能，而以不敢先為耻，不知進銳之多惡於人，而不敢先之樂推於世，其終卒為器長也。蓋樸散而為器，聖人用之則為官長；自樸成器，始有屬有長矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "世以进锐为能，而以不敢先为耻，不知进锐之多恶于人，而不敢先之乐推于世，其终卒为器长也。盖朴散而为器，圣人用之则为官长；自朴成器，始有属有长矣。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "lemmaSimp": "不敢为天下先故能成器长" }, { "id": "c051", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "今捨其慈且勇……死矣", "kind": "note", "text": "勇、廣、先三者，人之所共疾也；為眾所疾，故常近於死。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "勇、广、先三者，人之所共疾也；为众所疾，故常近于死。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "lemmaSimp": "今舍其慈且勇……死矣" }, { "id": "c052", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "夫慈以戰則勝……以慈衛之", "kind": "note", "text": "以慈御物，物之愛之如己父母，雖為之效死而不辭，故可以戰，可以守。天之將救是人也，則開其心志，使之無所不慈；無所不慈，則物皆為之衛矣。", "authorNote": "", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "以慈御物，物之爱之如己父母，虽为之效死而不辞，故可以战，可以守。天之将救是人也，则开其心志，使之无所不慈；无所不慈，则物皆为之卫矣。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "lemmaSimp": "夫慈以战则胜……以慈卫之" }, { "id": "c053", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "天下皆謂我道大似不肖", "kind": "note", "text": "不肖，無所肖似，疑若一無所能。道大似不肖，猶達巷黨人言孔子大而無一善之成名也。蓋惟大而不可名，故無可稱而似不肖。董氏曰：有所肖似，則同於一物，何足以為大。", "authorNote": "吳澄以此章為其第五十七章。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "不肖，无所肖似，疑若一无所能。道大似不肖，犹达巷党人言孔子大而无一善之成名也。盖惟大而不可名，故无可称而似不肖。董氏曰：有所肖似，则同于一物，何足以为大。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（吳澄以此章為其第五十七章。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "吴澄以此章为其第五十七章。", "lemmaSimp": "天下皆谓我道大似不肖" }, { "id": "c054", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s003" }, "lemma": "夫我有三寶寳而持之", "kind": "note", "text": "持守而不失：慈，柔弱哀閔而不剛强；儉，寡小節約而不侈肆；不敢先，謙讓退卻而不鋭進。持此三寶，故雖大而似不肖也。", "authorNote": "吳澄經文作「寳而持之」。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "持守而不失：慈，柔弱哀闵而不刚强；俭，寡小节约而不侈肆；不敢先，谦让退却而不锐进。持此三宝，故虽大而似不肖也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（吳澄經文作「寳而持之」。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "吴澄经文作「寳而持之」。", "lemmaSimp": "夫我有三宝寳而持之" }, { "id": "c055", "block": 0, "source": "wucheng", "target": { "start": "s004", "end": "s005" }, "lemma": "慈故能勇……死矣", "kind": "note", "text": "慈者似怯而不勇，廼所以為勇；儉者似狹而不廣，廼所以能廣。器，有形之物，長為之上也。不敢先者，居人後而不為長，然自後者人先之，廼所以首出庶物之上而為器之長也。舍而不用慈儉退後之寶，而剛强以為勇，侈肆以為廣，鋭進以求為先，則將不能保其生，皆死之徒也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "慈者似怯而不勇，廼所以为勇；俭者似狭而不广，廼所以能广。器，有形之物，长为之上也。不敢先者，居人后而不为长，然自后者人先之，廼所以首出庶物之上而为器之长也。舍而不用慈俭退后之宝，而刚强以为勇，侈肆以为广，锐进以求为先，则将不能保其生，皆死之徒也。", "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": "慈故能勇……死矣" }, { "id": "c056", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "夫慈以戰則勝……以慈衛之", "kind": "note", "text": "慈者，生之道，仁之德，為三寶之首，此下專言慈之一寶，而二寶在其中矣。慈者人人親之如父母，豈有子而敵其父母、攻其父母者哉？故以慈而戰守，則人不忍敵攻，是能勝能固也。縱有來敵來攻之寇，人助其父母者多，亦必能勝能固；或人力不逮，天亦將救助之，不令其敗且潰。天所以救助之者，以其能慈而衛護之也。曹操、苻堅吞噬無厭，不慈之甚；吳晉雖非能如聖人之慈，其禦寇也不得已而應之，比之曹、苻則此善於彼，亦近於慈者。赤壁風火勢順而北船燬，青岡風鶴聲聞而氐眾奔，吳晉雖弱，挫曹苻百萬之兵，是亦天救之也。", "authorNote": "", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "慈者，生之道，仁之德，为三宝之首，此下专言慈之一宝，而二宝在其中矣。慈者人人亲之如父母，岂有子而敌其父母、攻其父母者哉？故以慈而战守，则人不忍敌攻，是能胜能固也。纵有来敌来攻之寇，人助其父母者多，亦必能胜能固；或人力不逮，天亦将救助之，不令其败且溃。天所以救助之者，以其能慈而卫护之也。曹操、苻坚吞噬无厌，不慈之甚；吴晋虽非能如圣人之慈，其御寇也不得已而应之，比之曹、苻则此善于彼，亦近于慈者。赤壁风火势顺而北船毁，青冈风鹤声闻而氐众奔，吴晋虽弱，挫曹苻百万之兵，是亦天救之也。", "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": "夫慈以战则胜……以慈卫之" }, { "id": "c057", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s002" }, "lemma": "天下皆謂我道大似不肖", "kind": "note", "text": "此章老子自言所得之道至大，世人不知，其實所守者至約也。道大，如巍巍乎惟天為大，蕩蕩乎民無稱焉，言其廣大難以名狀也。不肖，如孔子云不器，太史公謂孟子迂遠而不切於事情之意，即莊子所謂大有徑庭、不近人情也。此蓋當時人見老子其道廣大，皆如下文所云，以勇、廣、器長稱之，且不得而名，故又為不肖，即若孔子稱之猶龍也。故老子因時人之言，乃自解之曰：天下人皆謂我之道大，似乎不肖，無所用；惟其大，所以似不肖耳。肖者，與物相似，如俗云一樣也。「若肖」作一句，「久矣其細」作一句，倒文法耳。謂我若是與世人一樣，則成細人久矣，又安得以道大稱之哉！", "authorNote": "憨山此章解一段，本站分三條；經文作「持而宝之」「久矣其細」，無「也夫」。", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "此章老子自言所得之道至大，世人不知，其实所守者至约也。道大，如巍巍乎惟天为大，荡荡乎民无称焉，言其广大难以名状也。不肖，如孔子云不器，太史公谓孟子迂远而不切于事情之意，即庄子所谓大有径庭、不近人情也。此盖当时人见老子其道广大，皆如下文所云，以勇、广、器长称之，且不得而名，故又为不肖，即若孔子称之犹龙也。故老子因时人之言，乃自解之曰：天下人皆谓我之道大，似乎不肖，无所用；惟其大，所以似不肖耳。肖者，与物相似，如俗云一样也。「若肖」作一句，「久矣其细」作一句，倒文法耳。谓我若是与世人一样，则成细人久矣，又安得以道大称之哉！", "citationFull": "釋德清《道德經解》（公開轉錄本）（憨山此章解一段，本站分三條；經文作「持而宝之」「久矣其細」，無「也夫」。）", "citationSimp": "释德清《道德经解》（公开转录本）", "authorNoteSimp": "憨山此章解一段，本站分三条；经文作「持而宝之」「久矣其细」，无「也夫」。", "lemmaSimp": "天下皆谓我道大似不肖" }, { "id": "c058", "block": 0, "source": "hanshan", "target": { "start": "s003", "end": "s004" }, "lemma": "我有三寶持而寶之……故能成器長", "kind": "note", "text": "下文釋其大之所以。謂世人皆見其物莫能勝我，遂以我為勇；見我寬裕有餘，遂以我為廣；見其人皆推我為第一等人，遂以我為器長。以此故，皆謂我道大，其實似無所肖。殊不知我所守者至約，乃慈、儉、不敢為天下先三法而已。慈者，并包萬物，覆育不遺，如慈母之育嬰兒；儉者，嗇也，有而不敢盡用；不敢為天下先者，虛懷遊世，無我而不與物對。然以慈育物，物物皆己，且無己與物敵，物自莫能勝矣，故曰慈故能勇；心常自足，雖有餘而不用，所處無不裕然寬大矣，故曰儉故能廣；物我兩忘，超然獨立，而不見有己以處人前，故人皆以我為畸人，推為人中之最上者矣，故曰不敢為天下先，故能成器長。以此故，皆以我為道大似不肖耳。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "下文释其大之所以。谓世人皆见其物莫能胜我，遂以我为勇；见我宽裕有余，遂以我为广；见其人皆推我为第一等人，遂以我为器长。以此故，皆谓我道大，其实似无所肖。殊不知我所守者至约，乃慈、俭、不敢为天下先三法而已。慈者，并包万物，复育不遗，如慈母之育婴儿；俭者，啬也，有而不敢尽用；不敢为天下先者，虚怀游世，无我而不与物对。然以慈育物，物物皆己，且无己与物敌，物自莫能胜矣，故曰慈故能勇；心常自足，虽有余而不用，所处无不裕然宽大矣，故曰俭故能广；物我两忘，超然独立，而不见有己以处人前，故人皆以我为畸人，推为人中之最上者矣，故曰不敢为天下先，故能成器长。以此故，皆以我为道大似不肖耳。", "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": "我有三宝持而宝之……故能成器长" }, { "id": "c059", "block": 0, "source": "hanshan", "target": { "start": "s005", "end": "s006" }, "lemma": "今舍慈且勇……以慈衛之", "kind": "note", "text": "且今世人舍慈而言勇，舍儉而言廣，舍後而言先，死矣。此死字非生死之死，如禪家所云「死在句下」，蓋死活之死，言其無生意也。以世人不知大道之妙，但以血氣夸侈爭勝做工夫，故一毫沒用頭，皆死法，非活法也。且此三者之中，又以慈為主，不但學道，即治天下國家莫不皆然。若以戰則勝，以守則固，故王師無敵，民效死而勿去，皆仁慈素有所孚，故為戰勝守固之道。此所謂道之真以治身，其緒餘以為天下國家。以天地之大德曰生，故天將救斯民，而純以慈衛之。故聖人法天利用，而以慈為第一也。", "authorNote": "", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "且今世人舍慈而言勇，舍俭而言广，舍后而言先，死矣。此死字非生死之死，如禅家所云「死在句下」，盖死活之死，言其无生意也。以世人不知大道之妙，但以血气夸侈争胜做工夫，故一毫没用头，皆死法，非活法也。且此三者之中，又以慈为主，不但学道，即治天下国家莫不皆然。若以战则胜，以守则固，故王师无敌，民效死而勿去，皆仁慈素有所孚，故为战胜守固之道。此所谓道之真以治身，其绪余以为天下国家。以天地之大德曰生，故天将救斯民，而纯以慈卫之。故圣人法天利用，而以慈为第一也。", "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": "今舍慈且勇……以慈卫之" }, { "id": "c060", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "天下皆謂章第六十七", "kind": "note", "text": "惟下乃大，老氏宗旨也。天下歸往之謂王，百川歸會之謂海。人知王之至尊，而不知所以尊者，由其至大；所以能成其大者，由其能下而無不容也。汝惟不矜，天下莫與汝爭能；汝惟不伐，天下莫與汝爭功。使天下忘其上且先，而爭樂推之使上、推之使先，斯道也可謂大矣。而天下顧謂其與常情不相肖似：夫大則不肖，肖則不大，江海肯乎百川，豈復成其為江海？王者之道而肖乎一物，尚何以為天下王哉？上章言與物相反，乃所以為順；此章言與俗不相似，乃所以為大，蓋一意也。金人銘云：君子知天下之不可上也，故下之；知眾人之不可先也，故后之。揚雄所謂自下者人高之、自後者人先之；董思靖所謂德下之則位上矣、德後之則身先矣；蘇子由所謂有道者未嘗欲上人先人也，但既下之後之，則其道不得不上且先耳，皆得老氏之意矣。", "authorNote": "魏源合上章「天下皆謂我道大」三句入此章，以此章為其第五十八章；公開轉錄本「天丁」當作「天下」、「輿常情」當作「與常情」、「肯乎」當作「肖乎」，今正。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "惟下乃大，老氏宗旨也。天下归往之谓王，百川归会之谓海。人知王之至尊，而不知所以尊者，由其至大；所以能成其大者，由其能下而无不容也。汝惟不矜，天下莫与汝争能；汝惟不伐，天下莫与汝争功。使天下忘其上且先，而争乐推之使上、推之使先，斯道也可谓大矣。而天下顾谓其与常情不相肖似：夫大则不肖，肖则不大，江海肯乎百川，岂复成其为江海？王者之道而肖乎一物，尚何以为天下王哉？上章言与物相反，乃所以为顺；此章言与俗不相似，乃所以为大，盖一意也。金人铭云：君子知天下之不可上也，故下之；知众人之不可先也，故后之。扬雄所谓自下者人高之、自后者人先之；董思靖所谓德下之则位上矣、德后之则身先矣；苏子由所谓有道者未尝欲上人先人也，但既下之后之，则其道不得不上且先耳，皆得老氏之意矣。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（魏源合上章「天下皆謂我道大」三句入此章，以此章為其第五十八章；公開轉錄本「天丁」當作「天下」、「輿常情」當作「與常情」、「肯乎」當作「肖乎」，今正。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "魏源合上章「天下皆谓我道大」三句入此章，以此章为其第五十八章；公开转录本「天丁」当作「天下」、「舆常情」当作「与常情」、「肯乎」当作「肖乎」，今正。", "lemmaSimp": "天下皆谓章第六十七" }, { "id": "c061", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "天下皆謂我道大似不肖", "kind": "note", "text": "魏源校記：傅奕「我」作「吾」，又無「道」字；一本無「也夫」二字；「我有三寶，持而寶之」一作「寶而持之」，河上「寶」作「保」，此從《韓非子》；《韓非》作「故能為成事長」；王弼無三「其」字；「死矣」傅奕作「是謂入死門」；「以戰則勝」《韓非》作「於戰」，傅奕作「以陣則正」；傅奕下有「古之」二字。", "authorNote": "魏源校記，綜列諸本異文；本站正文從王弼，不作「其」字。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "魏源校记：傅奕「我」作「吾」，又无「道」字；一本无「也夫」二字；「我有三宝，持而宝之」一作「宝而持之」，河上「宝」作「保」，此从《韩非子》；《韩非》作「故能为成事长」；王弼无三「其」字；「死矣」傅奕作「是谓入死门」；「以战则胜」《韩非》作「于战」，傅奕作「以阵则正」；傅奕下有「古之」二字。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（魏源校記，綜列諸本異文；本站正文從王弼，不作「其」字。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "魏源校记，综列诸本异文；本站正文从王弼，不作「其」字。", "lemmaSimp": "天下皆谓我道大似不肖" }, { "id": "c062", "block": 0, "source": "yanzun", "target": { "start": "s005", "end": "s005" }, "lemma": "舍其慈且勇……死矣", "kind": "note", "text": "反和逆神，動違自然，福之與遠，禍之與近；大命以絕，神氣分散，非命薄也，非人賊也，廢道而尚力。", "authorNote": "嚴遵《指歸》輯文，《玄德纂疏》卷十七引作「嚴曰」，附於舍三寶句。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十七所引輯文）", "textSimp": "反和逆神，动违自然，福之与远，祸之与近；大命以绝，神气分散，非命薄也，非人贼也，废道而尚力。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十七所引輯文）（嚴遵《指歸》輯文，《玄德纂疏》卷十七引作「嚴曰」，附於舍三寶句。）", "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》辑文，《玄德纂疏》卷十七引作「严曰」，附于舍三宝句。", "lemmaSimp": "舍其慈且勇……死矣" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 9, "end": 11, "char": "不肖", "charSimp": "不肖", "startSimp": 9, "endSimp": 11, "pinyin": "bù xiào", "gloss": "不像任何具體事物；河上公訓「肖」為善，則「不肖」謂不賢。", "glossSimp": "不像任何具体事物；河上公训「肖」为善，则「不肖」谓不贤。", "general": "河上公謂佯愚似不肖；王弼以肖則失其所以為大；成玄英以不肖猶不善；御注、御疏以肖為似；李榮以不似智不似愚；陸希聲引甯武子；呂惠卿以无可擬者為似不肖；蘇轍以與物無一相似；吳澄以無所肖似疑若一無所能；憨山以肖為與物相似；魏源以肖則不大。", "generalSimp": "河上公谓佯愚似不肖；王弼以肖则失其所以为大；成玄英以不肖犹不善；御注、御疏以肖为似；李荣以不似智不似愚；陆希声引宁武子；吕惠卿以无可拟者为似不肖；苏辙以与物无一相似；吴澄以无所肖似疑若一无所能；憨山以肖为与物相似；魏源以肖则不大。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c013", "c021", "c028", "c034", "c040", "c044", "c045", "c046", "c053", "c057", "c060" ], "refsSimp": [ "c001", "c013", "c021", "c028", "c034", "c040", "c044", "c045", "c046", "c053", "c057", "c060" ] }, { "id": "n002", "sentenceId": "s002", "start": 15, "end": 16, "char": "細", "charSimp": "细", "startSimp": 15, "endSimp": 16, "pinyin": "xì", "gloss": "細小、微細。", "glossSimp": "细小、微细。", "general": "河上公謂辨惠者唯如小人、非長者；王弼謂肖則失其所以為大、故曰久矣其細；御注謂有所象似則不稱大、久已微細；御疏謂微細粗淺之法與俗不殊；李榮謂細碎之小人非虛通之大聖；吳澄謂同於一物不足為大；憨山以「久矣其細」為一句倒文。", "generalSimp": "河上公谓辨惠者唯如小人、非长者；王弼谓肖则失其所以为大、故曰久矣其细；御注谓有所象似则不称大、久已微细；御疏谓微细粗浅之法与俗不殊；李荣谓细碎之小人非虚通之大圣；吴澄谓同于一物不足为大；憨山以「久矣其细」为一句倒文。", "variants": [], "variantsSimp": [], "refs": [ "c003", "c013", "c029", "c035", "c040", "c053", "c057" ], "refsSimp": [ "c003", "c013", "c029", "c035", "c040", "c053", "c057" ] }, { "id": "n003", "sentenceId": "s003", "start": 2, "end": 4, "char": "三寶", "charSimp": "三宝", "startSimp": 2, "endSimp": 4, "pinyin": "sān bǎo", "gloss": "三件法寶：慈、儉、不敢為天下先。", "glossSimp": "三件法宝：慈、俭、不敢为天下先。", "general": "河上公以抱持保倚釋之；御注以三行甚可珍貴、能理身理國；御疏以體仁、節用、不為事始分釋；成玄英以道寶、經寶、師寶分屬三者；李榮以七珍對三寶、三寶未是外求；蘇轍以慈忍儉約廉退為世所謂不肖；吳澄以柔弱哀閔、寡小節約、謙讓退卻分釋；憨山以並包萬物、嗇而不敢盡用、無我而不與物對分釋；魏源以持而寶之校諸本。", "generalSimp": "河上公以抱持保倚释之；御注以三行甚可珍贵、能理身理国；御疏以体仁、节用、不为事始分释；成玄英以道宝、经宝、师宝分属三者；李荣以七珍对三宝、三宝未是外求；苏辙以慈忍俭约廉退为世所谓不肖；吴澄以柔弱哀闵、寡小节约、谦让退却分释；憨山以并包万物、啬而不敢尽用、无我而不与物对分释；魏源以持而宝之校诸本。", "variants": [], "variantsSimp": [], "refs": [ "c004", "c022", "c023", "c030", "c036", "c041", "c047", "c054", "c058", "c061" ], "refsSimp": [ "c004", "c022", "c023", "c030", "c036", "c041", "c047", "c054", "c058", "c061" ] }, { "id": "n004", "sentenceId": "s003", "start": 12, "end": 13, "char": "慈", "charSimp": "慈", "startSimp": 12, "endSimp": 13, "pinyin": "cí", "gloss": "慈愛、慈愍。", "glossSimp": "慈爱、慈愍。", "general": "河上公謂愛百姓若赤子；御疏謂體仁博施、愛育群生；成玄英謂愍念蒼生、拔苦與樂，為道寶；李榮謂仁慧萬物、好生惡殺；憨山謂并包萬物、覆育不遺如慈母之育嬰；吳澄謂柔弱哀閔而不剛强。", "generalSimp": "河上公谓爱百姓若赤子；御疏谓体仁博施、爱育群生；成玄英谓愍念苍生、拔苦与乐，为道宝；李荣谓仁慧万物、好生恶杀；憨山谓并包万物、复育不遗如慈母之育婴；吴澄谓柔弱哀闵而不刚强。", "variants": [], "variantsSimp": [], "refs": [ "c005", "c023", "c036", "c041", "c054", "c058" ], "refsSimp": [ "c005", "c023", "c036", "c041", "c054", "c058" ] }, { "id": "n005", "sentenceId": "s003", "start": 16, "end": 17, "char": "儉", "charSimp": "俭", "startSimp": 16, "endSimp": 17, "pinyin": "jiǎn", "gloss": "儉嗇、節用。", "glossSimp": "俭啬、节用。", "general": "河上公謂賦斂若取之於己；御注以儉則用足；御疏謂節用厚人、不耗於物；成玄英謂少欲知足、守分不貪，為經寶；李榮謂薄賦輕徭、謹身節用；蘇轍以儉約易足；憨山謂嗇也、有而不敢盡用。", "generalSimp": "河上公谓赋敛若取之于己；御注以俭则用足；御疏谓节用厚人、不耗于物；成玄英谓少欲知足、守分不贪，为经宝；李荣谓薄赋轻徭、谨身节用；苏辙以俭约易足；憨山谓啬也、有而不敢尽用。", "variants": [], "variantsSimp": [], "refs": [ "c006", "c023", "c031", "c036", "c041", "c047", "c049", "c058" ], "refsSimp": [ "c006", "c023", "c031", "c036", "c041", "c047", "c049", "c058" ] }, { "id": "n006", "sentenceId": "s003", "start": 20, "end": 26, "char": "不敢為天下先", "charSimp": "不敢为天下先", "startSimp": 20, "endSimp": 26, "pinyin": "bù gǎn wéi tiān xià xiān", "gloss": "不敢居於天下人之先。", "glossSimp": "不敢居于天下人之先。", "general": "河上公謂執謙退、不為倡始；御注謂不敢為先故樂推不厭；成玄英謂謙麾柔弱、先物後己、退身度人，為師寶；吳澄謂謙讓退卻而不鋭進；憨山謂虛懷遊世、無我而不與物對；蘇轍謂不敢先之樂推於世。", "generalSimp": "河上公谓执谦退、不为倡始；御注谓不敢为先故乐推不厌；成玄英谓谦麾柔弱、先物后己、退身度人，为师宝；吴澄谓谦让退却而不锐进；憨山谓虚怀游世、无我而不与物对；苏辙谓不敢先之乐推于世。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c023", "c031", "c036", "c050", "c054", "c058" ], "refsSimp": [ "c007", "c023", "c031", "c036", "c050", "c054", "c058" ] }, { "id": "n007", "sentenceId": "s004", "start": 20, "end": 22, "char": "器長", "charSimp": "器长", "startSimp": 20, "endSimp": 22, "pinyin": "qì zhǎng", "gloss": "器物之長，喻萬物之長、官長。", "glossSimp": "器物之长，喻万物之长、官长。", "general": "河上公謂成器長謂得道人、我能為道人之長；王弼謂唯後外其身、為物所歸、然後乃能立成器為天下利為物之長；御注謂推先與人、人必不厭故能成神器之長；成玄英謂方外為眾聖之長、降世為神器之尊；蘇轍謂樸散為器、聖人用之為官長；吳澄謂器有形之物、長為之上；憨山謂推為人中之最上者。", "generalSimp": "河上公谓成器长谓得道人、我能为道人之长；王弼谓唯后外其身、为物所归、然后乃能立成器为天下利为物之长；御注谓推先与人、人必不厌故能成神器之长；成玄英谓方外为众圣之长、降世为神器之尊；苏辙谓朴散为器、圣人用之为官长；吴澄谓器有形之物、长为之上；憨山谓推为人中之最上者。", "variants": [], "variantsSimp": [], "refs": [ "c010", "c016", "c026", "c031", "c050", "c055", "c058" ], "refsSimp": [ "c010", "c016", "c026", "c031", "c050", "c055", "c058" ] }, { "id": "n008", "sentenceId": "s006", "start": 18, "end": 22, "char": "以慈衛之", "charSimp": "以慈卫之", "startSimp": 18, "endSimp": 22, "pinyin": "yǐ cí wèi zhī", "gloss": "以慈愛護衛他。", "glossSimp": "以慈爱护卫他。", "general": "河上公謂天將救助善人、必與慈仁之性使能自營助；御注謂戰勝天救、守固天衛；御疏謂天道福善、以慈戰者天助之、以慈守者天護之；成玄英謂天尊救度行慈之人、還同慈悲俯相衛護；李榮謂以慈為心、玄天加護；吳澄謂天所以救助之者以其能慈而衛護之。", "generalSimp": "河上公谓天将救助善人、必与慈仁之性使能自营助；御注谓战胜天救、守固天卫；御疏谓天道福善、以慈战者天助之、以慈守者天护之；成玄英谓天尊救度行慈之人、还同慈悲俯相卫护；李荣谓以慈为心、玄天加护；吴澄谓天所以救助之者以其能慈而卫护之。", "variants": [], "variantsSimp": [], "refs": [ "c012", "c033", "c039", "c027", "c043", "c056" ], "refsSimp": [ "c012", "c033", "c039", "c027", "c043", "c056" ] } ], "glossary": { "三寳": "河上公本章章題用字，即「三寶」。", "三寳第六十七": "河上公本章章題全稱。", "天下章": "成玄英本章章題。", "天下章第六十七": "成玄英本章章題全稱。", "天下皆謂章": "《玄德纂疏》、呂惠卿、蘇轍本章章題。", "天下皆謂章第六十七": "《玄德纂疏》、呂惠卿、蘇轍本章章題全稱。", "不肖": "不像任何具體事物。河上公訓「肖」為善，「不肖」即不賢。", "細": "細小、微細；謂與物相肖則同於一物而失其大。", "三寶": "慈、儉、不敢為天下先三件法寶。", "慈": "慈愛、慈愍。", "儉": "儉嗇、節用。", "不敢為天下先": "不敢居於天下人之先。", "器長": "器物之長，喻萬物之長、官長。", "以慈衛之": "以慈愛護衛他。", "且": "王弼訓「取」；御疏訓「苟且」。", "陳": "同「陣」，王弼注引「以陳則勝」。", "成事長": "《韓非子·解老》異文，諸本作「成器長」。", "入死門": "傅奕本「死矣」異文，「是謂入死門」。", "相慜": "王弼注語，慜通愍，謂相哀愍。", "道寶": "成玄英語，指慈。", "經寶": "成玄英語，指儉。", "師寶": "成玄英語，指不敢為天下先。", "七珍": "李榮語，指世俗所貴之物。", "甯武子": "陸希聲引《論語》「其智可及其愚不可及」之喻。", "用九見群龍無首": "陸希聲引《易》語，喻不敢為先而能成器長。", "達巷黨人": "吳澄引《論語》語，謂孔子大而無一善之成名。", "金人銘": "魏源引古銘文，戒矜伐。", "董思靖": "魏源、吳澄所引宋人，語見《道德真經集解》。", "死法": "憨山語，謂不知大道之妙、以血氣爭勝者。", "王師無敵": "憨山語，謂仁慈素孚故民效死勿去。", "反和逆神": "嚴遵輯文語，謂違逆自然之和。", "四等": "成玄英語，指慈悲喜捨四無量心。", "六根": "成玄英語，指眼耳鼻舌身意。", "六塵": "成玄英語，指色聲香味觸法。", "玉京": "成玄英語，道教謂眾聖所居。", "九五": "成玄英語，指君位。", "神器": "御注語，指天下、帝位。", "四部叢刊本": "河上公此章所用底本。", "玄德纂疏": "唐道教注疏彙編，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「三寳第六十七」；成玄英題「天下章第六十七」；《玄德纂疏》、呂惠卿、蘇轍題「天下皆謂章第六十七」；吳澄以此章為其第五十七章；魏源合上章「天下皆謂我道大」三句入此章，為其第五十八章；王夫之標「六十七章」，其公開轉錄本此章經文至「今舍」而止，注文全佚。本站從王弼本分章。", "source": "河上公《老子道德經章句》、王弼《老子道德經注》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、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「三寳第六十七」；成玄英题「天下章第六十七」；《玄德纂疏》、吕惠卿、苏辙题「天下皆谓章第六十七」；吴澄以此章为其第五十七章；魏源合上章「天下皆谓我道大」三句入此章，为其第五十八章；王夫之标「六十七章」，其公开转录本此章经文至「今舍」而止，注文全佚。本站从王弼本分章。", "headwordSimp": "章次与章题", "sourceSimp": "河上公《老子道德经章句》、王弼《老子道德经注》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》、王夫之《老子衍》", "id": "k001" }, { "sentenceId": "s001", "headword": "「我道大」與「我大」", "text": "王弼、成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、吳澄、憨山作「天下皆謂我道大，似不肖」；河上公作「天下皆謂我大似不肖」，無「道」字；魏源校記謂傅奕「我」作「吾」，又無「道」字。本站從王弼。", "source": "河上公《老子道德經章句》、王弼《老子道德經注》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、成玄英、唐玄宗、陆希声、吕惠卿、苏辙、吴澄、憨山作「天下皆谓我道大，似不肖」；河上公作「天下皆谓我大似不肖」，无「道」字；魏源校记谓傅奕「我」作「吾」，又无「道」字。本站从王弼。", "headwordSimp": "「我道大」与「我大」", "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": "k002" }, { "sentenceId": "s003", "headword": "「持而保之」「保而持之」與「持而寶之」", "text": "王弼作「持而保之」；成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍作「保而持之」；河上公、憨山作「持而寶（寳）之」；吳澄作「寳而持之」；魏源本義作「持而寶之」，校記謂一作「寶而持之」、河上「寶」作「保」、此從《韓非子》。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》、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": "王弼作「持而保之」；成玄英、唐玄宗、陆希声、吕惠卿、苏辙作「保而持之」；河上公、憨山作「持而宝（寳）之」；吴澄作「寳而持之」；魏源本义作「持而宝之」，校记谓一作「宝而持之」、河上「宝」作「保」、此从《韩非子》。本站从王弼。", "headwordSimp": "「持而保之」「保而持之」与「持而宝之」", "sourceSimp": "河上公《老子道德经章句》、王弼《老子道德经注》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、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": "s002", "headword": "「若肖久矣其細也夫」有無「也夫」", "text": "王弼、成玄英、唐玄宗、李榮、陸希聲、呂惠卿有「也夫」二字；河上公、吳澄、憨山止於「其細」，無「也夫」；魏源校記謂一本無「也夫」二字。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》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼、成玄英、唐玄宗、李荣、陆希声、吕惠卿有「也夫」二字；河上公、吴澄、憨山止于「其细」，无「也夫」；魏源校记谓一本无「也夫」二字。本站从王弼。", "headwordSimp": "「若肖久矣其细也夫」有无「也夫」", "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》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k004" }, { "sentenceId": "s005", "headword": "「今舍慈且勇」有無「其」字", "text": "王弼作「今舍慈且勇，舍儉且廣，舍後且先」，三句無「其」字；河上公、吳澄、憨山亦無「其」字；成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、魏源作「舍（捨）其慈且勇」等，有「其」字；魏源校記謂王弼無三「其」字，而魏源本自作「舍其慈且勇」。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》、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": "王弼作「今舍慈且勇，舍俭且广，舍后且先」，三句无「其」字；河上公、吴澄、憨山亦无「其」字；成玄英、唐玄宗、陆希声、吕惠卿、苏辙、魏源作「舍（舍）其慈且勇」等，有「其」字；魏源校记谓王弼无三「其」字，而魏源本自作「舍其慈且勇」。本站从王弼。", "headwordSimp": "「今舍慈且勇」有无「其」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》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k005" }, { "sentenceId": "s006", "headword": "「以戰則勝」與「以陳則勝」「以戰則正」", "text": "諸本正文作「夫慈以戰則勝」；王弼注引作「夫慈以陳則勝」；陸希聲經文作「以戰則正」；魏源校記謂《韓非》作「於戰」，傅奕作「以陣則正」，又「死矣」傅奕作「是謂入死門」、下有「古之」二字。本站從王弼正文。", "source": "王弼《老子道德經注》、陸希聲《道德經傳》、魏源《老子本義》、河上公《老子道德經章句》", "textSimp": "诸本正文作「夫慈以战则胜」；王弼注引作「夫慈以陈则胜」；陆希声经文作「以战则正」；魏源校记谓《韩非》作「于战」，傅奕作「以阵则正」，又「死矣」傅奕作「是谓入死门」、下有「古之」二字。本站从王弼正文。", "headwordSimp": "「以战则胜」与「以陈则胜」「以战则正」", "sourceSimp": "王弼《老子道德经注》、陆希声《道德经传》、魏源《老子本义》、河上公《老子道德经章句》", "id": "k006" }, { "sentenceId": "s004", "headword": "「成器長」與「成事長」", "text": "諸本作「故能成器長」；《韓非子·解老》作「故能為成事長」；河上公注「成器長謂得道人也，我能為道人之長」。本站從王弼作「成器長」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、魏源《老子本義》", "textSimp": "诸本作「故能成器长」；《韩非子·解老》作「故能为成事长」；河上公注「成器长谓得道人也，我能为道人之长」。本站从王弼作「成器长」。", "headwordSimp": "「成器长」与「成事长」", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、魏源《老子本义》", "id": "k007" }, { "sentenceId": "s005", "headword": "出處、注數與王夫之底本殘闕", "text": "河上公據四部叢刊本；王弼據道藏本；成玄英、唐玄宗御注御疏、李榮、嚴遵輯文據《玄德纂疏》卷十七所引；陸希聲、呂惠卿、蘇轍、吳澄據《道藏》本卷四；憨山、魏源據公開轉錄本。王夫之《老子衍》公開轉錄本此章經文至「今舍」而止，注文全佚，故本站不列，與王弼第六十六章注闕同例。俞樾《諸子平議》此章未列。河上公十二條、王弼六條、成玄英章義一則與疏八條、唐玄宗御注六條、御疏六條、李榮四條、陸希聲一段、呂惠卿一段、蘇轍七條、吳澄四條、憨山一段（本站分三條）、魏源一段與校記一條、嚴遵輯文一條。", "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》、嚴遵《道德真經指歸》", "textSimp": "河上公据四部丛刊本；王弼据道藏本；成玄英、唐玄宗御注御疏、李荣、严遵辑文据《玄德纂疏》卷十七所引；陆希声、吕惠卿、苏辙、吴澄据《道藏》本卷四；憨山、魏源据公开转录本。王夫之《老子衍》公开转录本此章经文至「今舍」而止，注文全佚，故本站不列，与王弼第六十六章注阙同例。俞樾《诸子平议》此章未列。河上公十二条、王弼六条、成玄英章义一则与疏八条、唐玄宗御注六条、御疏六条、李荣四条、陆希声一段、吕惠卿一段、苏辙七条、吴澄四条、憨山一段（本站分三条）、魏源一段与校记一条、严遵辑文一条。", "headwordSimp": "出处、注数与王夫之底本残阙", "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》、严遵《道德真经指归》", "id": "k008" } ], "glossarySimp": { "三寳": "河上公本章章题用字，即「三宝」。", "三寳第六十七": "河上公本章章题全称。", "天下章": "成玄英本章章题。", "天下章第六十七": "成玄英本章章题全称。", "天下皆谓章": "《玄德纂疏》、吕惠卿、苏辙本章章题。", "天下皆谓章第六十七": "《玄德纂疏》、吕惠卿、苏辙本章章题全称。", "不肖": "不像任何具体事物。河上公训「肖」为善，「不肖」即不贤。", "细": "细小、微细；谓与物相肖则同于一物而失其大。", "三宝": "慈、俭、不敢为天下先三件法宝。", "慈": "慈爱、慈愍。", "俭": "俭啬、节用。", "不敢为天下先": "不敢居于天下人之先。", "器长": "器物之长，喻万物之长、官长。", "以慈卫之": "以慈爱护卫他。", "且": "王弼训「取」；御疏训「苟且」。", "陈": "同「阵」，王弼注引「以陈则胜」。", "成事长": "《韩非子·解老》异文，诸本作「成器长」。", "入死门": "傅奕本「死矣」异文，「是谓入死门」。", "相慜": "王弼注语，慜通愍，谓相哀愍。", "道宝": "成玄英语，指慈。", "经宝": "成玄英语，指俭。", "师宝": "成玄英语，指不敢为天下先。", "七珍": "李荣语，指世俗所贵之物。", "宁武子": "陆希声引《论语》「其智可及其愚不可及」之喻。", "用九见群龙无首": "陆希声引《易》语，喻不敢为先而能成器长。", "达巷党人": "吴澄引《论语》语，谓孔子大而无一善之成名。", "金人铭": "魏源引古铭文，戒矜伐。", "董思靖": "魏源、吴澄所引宋人，语见《道德真经集解》。", "死法": "憨山语，谓不知大道之妙、以血气争胜者。", "王师无敌": "憨山语，谓仁慈素孚故民效死勿去。", "反和逆神": "严遵辑文语，谓违逆自然之和。", "四等": "成玄英语，指慈悲喜舍四无量心。", "六根": "成玄英语，指眼耳鼻舌身意。", "六尘": "成玄英语，指色声香味触法。", "玉京": "成玄英语，道教谓众圣所居。", "九五": "成玄英语，指君位。", "神器": "御注语，指天下、帝位。", "四部丛刊本": "河上公此章所用底本。", "玄德纂疏": "唐道教注疏汇编，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": "不肖", "headwordSimp": "不肖", "pinyin": "bù xiào", "gloss": "不像任何具體事物；河上公訓「肖」為善，則「不肖」謂不賢。", "glossSimp": "不像任何具体事物；河上公训「肖」为善，则「不肖」谓不贤。", "general": "河上公謂佯愚似不肖；王弼以肖則失其所以為大；成玄英以不肖猶不善；御注、御疏以肖為似；李榮以不似智不似愚；陸希聲引甯武子；呂惠卿以无可擬者為似不肖；蘇轍以與物無一相似；吳澄以無所肖似疑若一無所能；憨山以肖為與物相似；魏源以肖則不大。", "generalSimp": "河上公谓佯愚似不肖；王弼以肖则失其所以为大；成玄英以不肖犹不善；御注、御疏以肖为似；李荣以不似智不似愚；陆希声引宁武子；吕惠卿以无可拟者为似不肖；苏辙以与物无一相似；吴澄以无所肖似疑若一无所能；憨山以肖为与物相似；魏源以肖则不大。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c013", "c021", "c028", "c034", "c040", "c044", "c045", "c046", "c053", "c057", "c060" ], "refsSimp": [ "c001", "c013", "c021", "c028", "c034", "c040", "c044", "c045", 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"n003", "noteId": "n003", "sentenceId": "s003", "headword": "三寶", "headwordSimp": "三宝", "pinyin": "sān bǎo", "gloss": "三件法寶：慈、儉、不敢為天下先。", "glossSimp": "三件法宝：慈、俭、不敢为天下先。", "general": "河上公以抱持保倚釋之；御注以三行甚可珍貴、能理身理國；御疏以體仁、節用、不為事始分釋；成玄英以道寶、經寶、師寶分屬三者；李榮以七珍對三寶、三寶未是外求；蘇轍以慈忍儉約廉退為世所謂不肖；吳澄以柔弱哀閔、寡小節約、謙讓退卻分釋；憨山以並包萬物、嗇而不敢盡用、無我而不與物對分釋；魏源以持而寶之校諸本。", "generalSimp": "河上公以抱持保倚释之；御注以三行甚可珍贵、能理身理国；御疏以体仁、节用、不为事始分释；成玄英以道宝、经宝、师宝分属三者；李荣以七珍对三宝、三宝未是外求；苏辙以慈忍俭约廉退为世所谓不肖；吴澄以柔弱哀闵、寡小节约、谦让退却分释；憨山以并包万物、啬而不敢尽用、无我而不与物对分释；魏源以持而宝之校诸本。", "variants": [], "variantsSimp": [], "refs": [ "c004", "c022", "c023", "c030", "c036", "c041", "c047", "c054", "c058", "c061" ], "refsSimp": [ "c004", "c022", "c023", "c030", "c036", "c041", "c047", "c054", "c058", "c061" ], "forms": [ { "form": "三寶", "formSimp": "三宝", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s003", "headword": "慈", "headwordSimp": "慈", "pinyin": "cí", "gloss": "慈愛、慈愍。", "glossSimp": "慈爱、慈愍。", "general": "河上公謂愛百姓若赤子；御疏謂體仁博施、愛育群生；成玄英謂愍念蒼生、拔苦與樂，為道寶；李榮謂仁慧萬物、好生惡殺；憨山謂并包萬物、覆育不遺如慈母之育嬰；吳澄謂柔弱哀閔而不剛强。", "generalSimp": "河上公谓爱百姓若赤子；御疏谓体仁博施、爱育群生；成玄英谓愍念苍生、拔苦与乐，为道宝；李荣谓仁慧万物、好生恶杀；憨山谓并包万物、复育不遗如慈母之育婴；吴澄谓柔弱哀闵而不刚强。", "variants": [], "variantsSimp": [], "refs": [ "c005", "c023", "c036", "c041", "c054", "c058" ], "refsSimp": [ "c005", "c023", "c036", "c041", "c054", "c058" ], "forms": [ { "form": "慈", "formSimp": "慈", "kind": "headword", "count": 4, "sentenceIds": [ "s003", "s004", "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s003", "s004", "s005", "s006" ], "occurrenceCount": 4 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s003", "headword": "儉", "headwordSimp": "俭", "pinyin": "jiǎn", "gloss": "儉嗇、節用。", "glossSimp": "俭啬、节用。", "general": "河上公謂賦斂若取之於己；御注以儉則用足；御疏謂節用厚人、不耗於物；成玄英謂少欲知足、守分不貪，為經寶；李榮謂薄賦輕徭、謹身節用；蘇轍以儉約易足；憨山謂嗇也、有而不敢盡用。", "generalSimp": "河上公谓赋敛若取之于己；御注以俭则用足；御疏谓节用厚人、不耗于物；成玄英谓少欲知足、守分不贪，为经宝；李荣谓薄赋轻徭、谨身节用；苏辙以俭约易足；憨山谓啬也、有而不敢尽用。", "variants": [], "variantsSimp": [], "refs": [ "c006", "c023", "c031", "c036", "c041", "c047", "c049", "c058" ], "refsSimp": [ "c006", "c023", "c031", "c036", "c041", "c047", "c049", "c058" ], "forms": [ { "form": "儉", "formSimp": "俭", "kind": "headword", "count": 3, "sentenceIds": [ "s003", "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s003", "s004", "s005" ], "occurrenceCount": 3 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "不敢為天下先", "headwordSimp": "不敢为天下先", "pinyin": "bù gǎn wéi tiān xià xiān", "gloss": "不敢居於天下人之先。", "glossSimp": "不敢居于天下人之先。", "general": "河上公謂執謙退、不為倡始；御注謂不敢為先故樂推不厭；成玄英謂謙麾柔弱、先物後己、退身度人，為師寶；吳澄謂謙讓退卻而不鋭進；憨山謂虛懷遊世、無我而不與物對；蘇轍謂不敢先之樂推於世。", "generalSimp": "河上公谓执谦退、不为倡始；御注谓不敢为先故乐推不厌；成玄英谓谦麾柔弱、先物后己、退身度人，为师宝；吴澄谓谦让退却而不锐进；憨山谓虚怀游世、无我而不与物对；苏辙谓不敢先之乐推于世。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c023", "c031", "c036", "c050", "c054", "c058" ], "refsSimp": [ "c007", "c023", "c031", "c036", "c050", "c054", "c058" ], "forms": [ { "form": "不敢為天下先", "formSimp": "不敢为天下先", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s004" ] } ], "occurrenceSentenceIds": [ "s003", "s004" ], "occurrenceCount": 2 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "器長", "headwordSimp": "器长", "pinyin": "qì zhǎng", "gloss": "器物之長，喻萬物之長、官長。", "glossSimp": "器物之长，喻万物之长、官长。", "general": "河上公謂成器長謂得道人、我能為道人之長；王弼謂唯後外其身、為物所歸、然後乃能立成器為天下利為物之長；御注謂推先與人、人必不厭故能成神器之長；成玄英謂方外為眾聖之長、降世為神器之尊；蘇轍謂樸散為器、聖人用之為官長；吳澄謂器有形之物、長為之上；憨山謂推為人中之最上者。", "generalSimp": "河上公谓成器长谓得道人、我能为道人之长；王弼谓唯后外其身、为物所归、然后乃能立成器为天下利为物之长；御注谓推先与人、人必不厌故能成神器之长；成玄英谓方外为众圣之长、降世为神器之尊；苏辙谓朴散为器、圣人用之为官长；吴澄谓器有形之物、长为之上；憨山谓推为人中之最上者。", "variants": [], "variantsSimp": [], "refs": [ "c010", "c016", "c026", "c031", "c050", "c055", "c058" ], "refsSimp": [ "c010", "c016", "c026", "c031", "c050", "c055", "c058" ], "forms": [ { "form": "器長", "formSimp": "器长", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s006", "headword": "以慈衛之", "headwordSimp": "以慈卫之", "pinyin": "yǐ cí wèi zhī", "gloss": "以慈愛護衛他。", "glossSimp": "以慈爱护卫他。", "general": "河上公謂天將救助善人、必與慈仁之性使能自營助；御注謂戰勝天救、守固天衛；御疏謂天道福善、以慈戰者天助之、以慈守者天護之；成玄英謂天尊救度行慈之人、還同慈悲俯相衛護；李榮謂以慈為心、玄天加護；吳澄謂天所以救助之者以其能慈而衛護之。", "generalSimp": "河上公谓天将救助善人、必与慈仁之性使能自营助；御注谓战胜天救、守固天卫；御疏谓天道福善、以慈战者天助之、以慈守者天护之；成玄英谓天尊救度行慈之人、还同慈悲俯相卫护；李荣谓以慈为心、玄天加护；吴澄谓天所以救助之者以其能慈而卫护之。", "variants": [], "variantsSimp": [], "refs": [ "c012", "c033", "c039", "c027", "c043", "c056" ], "refsSimp": [ "c012", "c033", "c039", "c027", "c043", "c056" ], "forms": [ { "form": "以慈衛之", "formSimp": "以慈卫之", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 } ], "glossaryEntries": [ { "order": 9, "id": "g001", "noteId": "", "sentenceId": "", "headword": "三寳", "headwordSimp": "三寳", "pinyin": "", "gloss": "河上公本章章題用字，即「三寶」。", "glossSimp": "河上公本章章题用字，即「三宝」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "三寳", "formSimp": "三寳", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 10, "id": "g002", "noteId": "", "sentenceId": "", "headword": "三寳第六十七", "headwordSimp": "三寳第六十七", "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": "三寳第六十七", "formSimp": "三寳第六十七", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 11, "id": "g003", "noteId": "", "sentenceId": "", "headword": "天下章", "headwordSimp": "天下章", "pinyin": "", "gloss": "成玄英本章章題。", "glossSimp": "成玄英本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下章", "formSimp": "天下章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 12, "id": "g004", "noteId": "", "sentenceId": "", "headword": "天下章第六十七", "headwordSimp": "天下章第六十七", "pinyin": "", "gloss": "成玄英本章章題全稱。", "glossSimp": "成玄英本章章题全称。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下章第六十七", "formSimp": "天下章第六十七", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 13, "id": "g005", "noteId": "", "sentenceId": "", "headword": "天下皆謂章", "headwordSimp": "天下皆谓章", "pinyin": "", "gloss": "《玄德纂疏》、呂惠卿、蘇轍本章章題。", "glossSimp": "《玄德纂疏》、吕惠卿、苏辙本章章题。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下皆謂章", "formSimp": "天下皆谓章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 14, "id": "g006", "noteId": "", "sentenceId": "", "headword": "天下皆謂章第六十七", "headwordSimp": "天下皆谓章第六十七", "pinyin": "", "gloss": "《玄德纂疏》、呂惠卿、蘇轍本章章題全稱。", "glossSimp": "《玄德纂疏》、吕惠卿、苏辙本章章题全称。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天下皆謂章第六十七", "formSimp": "天下皆谓章第六十七", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 15, "id": "g007", "noteId": "", "sentenceId": "s001", "headword": "不肖", "headwordSimp": "不肖", "pinyin": "", "gloss": "不像任何具體事物。河上公訓「肖」為善，「不肖」即不賢。", "glossSimp": "不像任何具体事物。河上公训「肖」为善，「不肖」即不贤。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不肖", "formSimp": "不肖", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s002" ] } ], "occurrenceSentenceIds": [ "s001", "s002" ], "occurrenceCount": 2 }, { "order": 16, "id": "g008", "noteId": "", "sentenceId": "s002", "headword": "細", "headwordSimp": "细", "pinyin": "", "gloss": "細小、微細；謂與物相肖則同於一物而失其大。", "glossSimp": "细小、微细；谓与物相肖则同于一物而失其大。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "細", "formSimp": "细", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 17, "id": "g009", "noteId": "", "sentenceId": "s003", "headword": "三寶", "headwordSimp": "三宝", "pinyin": "", "gloss": "慈、儉、不敢為天下先三件法寶。", "glossSimp": "慈、俭、不敢为天下先三件法宝。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "三寶", "formSimp": "三宝", "kind": "headword", "count": 1, "sentenceIds": [ "s003" ] } ], "occurrenceSentenceIds": [ "s003" ], "occurrenceCount": 1 }, { "order": 18, "id": "g010", "noteId": "", "sentenceId": "s003", "headword": "慈", "headwordSimp": "慈", "pinyin": "", "gloss": "慈愛、慈愍。", "glossSimp": "慈爱、慈愍。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "慈", "formSimp": "慈", "kind": "headword", "count": 4, "sentenceIds": [ "s003", "s004", "s005", "s006" ] } ], "occurrenceSentenceIds": [ "s003", "s004", "s005", "s006" ], "occurrenceCount": 4 }, { "order": 19, "id": "g011", "noteId": "", "sentenceId": "s003", "headword": "儉", "headwordSimp": "俭", "pinyin": "", "gloss": "儉嗇、節用。", "glossSimp": "俭啬、节用。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "儉", "formSimp": "俭", "kind": "headword", "count": 3, "sentenceIds": [ "s003", "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s003", "s004", "s005" ], "occurrenceCount": 3 }, { "order": 20, "id": "g012", "noteId": "", "sentenceId": "s003", "headword": "不敢為天下先", "headwordSimp": "不敢为天下先", "pinyin": "", "gloss": "不敢居於天下人之先。", "glossSimp": "不敢居于天下人之先。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不敢為天下先", "formSimp": "不敢为天下先", "kind": "headword", "count": 2, "sentenceIds": [ "s003", "s004" ] } ], "occurrenceSentenceIds": [ "s003", "s004" ], "occurrenceCount": 2 }, { "order": 21, "id": "g013", "noteId": "", "sentenceId": "s004", "headword": "器長", "headwordSimp": "器长", "pinyin": "", "gloss": "器物之長，喻萬物之長、官長。", "glossSimp": "器物之长，喻万物之长、官长。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "器長", "formSimp": "器长", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 22, "id": "g014", "noteId": "", "sentenceId": "s006", "headword": "以慈衛之", "headwordSimp": "以慈卫之", "pinyin": "", "gloss": "以慈愛護衛他。", "glossSimp": "以慈爱护卫他。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "以慈衛之", "formSimp": "以慈卫之", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 23, "id": "g015", "noteId": "", "sentenceId": "s005", "headword": "且", "headwordSimp": "且", "pinyin": "", "gloss": "王弼訓「取」；御疏訓「苟且」。", "glossSimp": "王弼训「取」；御疏训「苟且」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "且", "formSimp": "且", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 24, "id": "g016", "noteId": "", "sentenceId": "", "headword": "陳", "headwordSimp": "陈", "pinyin": "", "gloss": "同「陣」，王弼注引「以陳則勝」。", "glossSimp": "同「阵」，王弼注引「以陈则胜」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "陳", "formSimp": "陈", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 25, "id": "g017", "noteId": "", "sentenceId": "", "headword": "成事長", "headwordSimp": "成事长", "pinyin": "", "gloss": "《韓非子·解老》異文，諸本作「成器長」。", "glossSimp": "《韩非子·解老》异文，诸本作「成器长」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "成事長", "formSimp": "成事长", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 26, "id": "g018", "noteId": "", "sentenceId": "", "headword": "入死門", "headwordSimp": "入死门", "pinyin": "", "gloss": "傅奕本「死矣」異文，「是謂入死門」。", "glossSimp": "傅奕本「死矣」异文，「是谓入死门」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "入死門", "formSimp": "入死门", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 27, "id": "g019", "noteId": "", "sentenceId": "", "headword": "相慜", "headwordSimp": "相慜", "pinyin": "", "gloss": "王弼注語，慜通愍，謂相哀愍。", "glossSimp": "王弼注语，慜通愍，谓相哀愍。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "相慜", "formSimp": "相慜", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 28, "id": "g020", "noteId": "", "sentenceId": "", "headword": "道寶", "headwordSimp": "道宝", "pinyin": "", "gloss": "成玄英語，指慈。", "glossSimp": "成玄英语，指慈。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "道寶", "formSimp": "道宝", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 29, "id": "g021", "noteId": "", "sentenceId": "", "headword": "經寶", "headwordSimp": "经宝", "pinyin": "", "gloss": "成玄英語，指儉。", "glossSimp": "成玄英语，指俭。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "經寶", "formSimp": "经宝", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 30, "id": "g022", "noteId": "", "sentenceId": "", "headword": "師寶", "headwordSimp": "师宝", "pinyin": "", "gloss": "成玄英語，指不敢為天下先。", "glossSimp": "成玄英语，指不敢为天下先。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "師寶", "formSimp": "师宝", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 31, "id": "g023", "noteId": "", "sentenceId": "", "headword": "七珍", "headwordSimp": "七珍", "pinyin": "", "gloss": "李榮語，指世俗所貴之物。", "glossSimp": "李荣语，指世俗所贵之物。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "七珍", "formSimp": "七珍", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 32, "id": "g024", "noteId": "", "sentenceId": "", "headword": "甯武子", "headwordSimp": "宁武子", "pinyin": "", "gloss": "陸希聲引《論語》「其智可及其愚不可及」之喻。", "glossSimp": "陆希声引《论语》「其智可及其愚不可及」之喻。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "甯武子", "formSimp": "宁武子", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 33, "id": "g025", "noteId": "", "sentenceId": "", "headword": "用九見群龍無首", "headwordSimp": "用九见群龙无首", "pinyin": "", "gloss": "陸希聲引《易》語，喻不敢為先而能成器長。", "glossSimp": "陆希声引《易》语，喻不敢为先而能成器长。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "用九見群龍無首", "formSimp": "用九见群龙无首", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 34, "id": "g026", "noteId": "", "sentenceId": "", "headword": "達巷黨人", "headwordSimp": "达巷党人", "pinyin": "", "gloss": "吳澄引《論語》語，謂孔子大而無一善之成名。", "glossSimp": "吴澄引《论语》语，谓孔子大而无一善之成名。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "達巷黨人", "formSimp": "达巷党人", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 35, "id": "g027", "noteId": "", "sentenceId": "", "headword": "金人銘", "headwordSimp": "金人铭", "pinyin": "", "gloss": "魏源引古銘文，戒矜伐。", "glossSimp": "魏源引古铭文，戒矜伐。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "金人銘", "formSimp": "金人铭", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 36, "id": "g028", "noteId": "", "sentenceId": "", "headword": "董思靖", "headwordSimp": "董思靖", "pinyin": "", "gloss": "魏源、吳澄所引宋人，語見《道德真經集解》。", "glossSimp": "魏源、吴澄所引宋人，语见《道德真经集解》。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "董思靖", "formSimp": "董思靖", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 37, "id": "g029", "noteId": "", "sentenceId": "", "headword": "死法", "headwordSimp": "死法", "pinyin": "", "gloss": "憨山語，謂不知大道之妙、以血氣爭勝者。", "glossSimp": "憨山语，谓不知大道之妙、以血气争胜者。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "死法", "formSimp": "死法", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 38, "id": "g030", "noteId": "", "sentenceId": "", "headword": "王師無敵", "headwordSimp": "王师无敌", "pinyin": "", "gloss": "憨山語，謂仁慈素孚故民效死勿去。", "glossSimp": "憨山语，谓仁慈素孚故民效死勿去。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "王師無敵", "formSimp": "王师无敌", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 39, "id": "g031", "noteId": "", "sentenceId": "", "headword": "反和逆神", "headwordSimp": "反和逆神", "pinyin": "", "gloss": "嚴遵輯文語，謂違逆自然之和。", "glossSimp": "严遵辑文语，谓违逆自然之和。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "反和逆神", "formSimp": "反和逆神", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 40, "id": "g032", "noteId": "", "sentenceId": "", "headword": "四等", "headwordSimp": "四等", "pinyin": "", "gloss": "成玄英語，指慈悲喜捨四無量心。", "glossSimp": "成玄英语，指慈悲喜舍四无量心。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "四等", "formSimp": "四等", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 41, "id": "g033", "noteId": "", "sentenceId": "", "headword": "六根", "headwordSimp": "六根", "pinyin": "", "gloss": "成玄英語，指眼耳鼻舌身意。", "glossSimp": "成玄英语，指眼耳鼻舌身意。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "六根", "formSimp": "六根", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 42, "id": "g034", "noteId": "", "sentenceId": "", "headword": "六塵", "headwordSimp": "六尘", "pinyin": "", "gloss": "成玄英語，指色聲香味觸法。", "glossSimp": "成玄英语，指色声香味触法。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "六塵", "formSimp": "六尘", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 43, "id": "g035", "noteId": "", "sentenceId": "", "headword": "玉京", "headwordSimp": "玉京", "pinyin": "", "gloss": "成玄英語，道教謂眾聖所居。", "glossSimp": "成玄英语，道教谓众圣所居。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "玉京", "formSimp": "玉京", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 44, "id": "g036", "noteId": "", "sentenceId": "", "headword": "九五", "headwordSimp": "九五", "pinyin": "", "gloss": "成玄英語，指君位。", "glossSimp": "成玄英语，指君位。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "九五", "formSimp": "九五", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 45, "id": "g037", "noteId": "", "sentenceId": "", "headword": "神器", "headwordSimp": "神器", "pinyin": "", "gloss": "御注語，指天下、帝位。", "glossSimp": "御注语，指天下、帝位。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "神器", "formSimp": "神器", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 46, "id": "g038", "noteId": "", "sentenceId": "", "headword": "四部叢刊本", "headwordSimp": "四部丛刊本", "pinyin": "", "gloss": "河上公此章所用底本。", "glossSimp": "河上公此章所用底本。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "四部叢刊本", "formSimp": "四部丛刊本", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 47, "id": "g039", "noteId": "", "sentenceId": "", "headword": "玄德纂疏", "headwordSimp": "玄德纂疏", "pinyin": "", "gloss": "唐道教注疏彙編，存成玄英、唐玄宗、李榮、嚴遵等佚文。", "glossSimp": "唐道教注疏汇编，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": 48, "id": "g040", "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": 49, "id": "g041", "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": "第六十七章六句的十二家對照，為德經第三十章。河上公此章據四部叢刊本《老子道德經》卷下；王弼據道藏本；成玄英、唐玄宗御注御疏、李榮、嚴遵輯文據《玄德纂疏》卷十七所引；陸希聲、呂惠卿、蘇轍、吳澄據《道藏》本卷四；憨山、魏源據公開轉錄本。王夫之《老子衍》此章公開轉錄本殘闕，經文至「今舍」而止，注文全佚，故不列；俞樾《諸子平議》此章未列。河上公題「三寳第六十七」，成玄英題「天下章第六十七」，《玄德纂疏》、呂惠卿、蘇轍題「天下皆謂章第六十七」；吳澄以此章為其第五十七章，魏源合上章「天下皆謂我道大」三句入此章而為其第五十八章。全章以「道大似不肖」發端：河上公以佯愚釋之，王弼以肖則失大申之，成玄英以不矜夸、接物謙和立說，唐玄宗以無所象似稱大，李榮以不似智不似愚解之，陸希聲引甯武子為比，呂惠卿以道外无物故无所肖，蘇轍以與物無一相似，吳澄以不可名故無可稱，憨山以所守至約，魏源以大則不肖肖則不大。次陳三寶，諸家同列慈、儉、不敢為天下先，而取徑各異：河上公落於治身治國，成玄英分道、經、師三寶，御注御疏以慈廣救、儉用足、不敢先樂推，李榮以七珍對顯，陸希聲以仁者必有勇、節用愛人、群龍無首分證，蘇轍以世俗所貴者反照，吳澄以柔弱、寡小、謙讓訓詁，憨山以並包、嗇、無我釋之。末言舍寶則死、慈能戰守而天救，諸家皆以慈為三寶之首：御注以全眾安人，御疏以天道福善，李榮以玄天加護，陸希聲以慈愛賦人，呂惠卿以慈為三寶所自始，蘇轍以物愛之如父母，吳澄以人不忍敵攻，憨山以天地大德曰生。諸家於三寶次序無異辭，而於「道大似不肖」之「肖」或訓似、或訓善，於「不敢為先」究竟為謙德還是無心自下，取徑不同。", "concepts": [ { "id": "dao-da-si-bu-xiao", "name": "天下皆謂我道大，似不肖", "nameTrad": "天下皆謂我道大，似不肖", "question": "道何以「大」而「似不肖」？「不肖」是貶抑還是讚歎？", "questionTrad": "道何以「大」而「似不肖」？「不肖」是貶抑還是讚歎？", "intro": "此組聚於首二句。河上公以老子言天下謂我德大、我則佯愚似不肖釋之，又以唯獨名德大者為身害故佯愚，將「不肖」解為避害之愚；其訓「肖」為善、以辨惠察察者為細人，則「不肖」正是不賢之貶辭。王弼注存「久矣其細」一條，謂肖則失其所以為大，以「大」與「肖」為不相容之二端。成玄英以體達自然、接物謙和、不矜夸嗤笑釋道大，又存河上本異文，謂不肖猶不善，眾生不能履善道皆為我大，若能履善則當卑小謙退，將「不肖」轉為對眾生的反諷。唐玄宗御注以肖為似，謂道大無所象似故稱大，若如代間諸法有所象似則不稱大而久已微細；御疏更以迥超物表、非凡情探賾所知申之。李榮以晦迹同塵、隱顯不測、不似智不似愚釋不肖，謂唯大聖之人故無所似，若形有定質、智有常分則為細碎小人。陸希聲以天下以老氏道德廣大不顯明智為似不肖，引甯武子其智可及其愚不可及為比，謂若使人世以為肖則道細久矣。呂惠卿以大道汎兮其可左右、无乎不在，无可擬者謂之似不肖，而不知无不在而似不肖乃道之所以為大，以道外无物故无所肖立說，最為透徹。蘇轍以道曠然無形、頽然無名、充遍萬物而與物無一相似釋大，若似於物則亦一物而不足大。吳澄以不肖為無所肖似、疑若一無所能，引達巷黨人言孔子大而無一善之成名，又以董氏有所肖似則同於一物何足為大申之。憨山以所守至約釋道大，謂道大如巍巍乎惟天為大、蕩蕩乎民無稱，不肖如孔子云不器、太史公謂孟子迂遠不切事情、莊子所謂大有徑庭不近人情，又析「若肖」與「久矣其細」為倒文兩句。魏源以大則不肖、肖則不大立說，謂江海肯乎百川豈復成其為江海，王者之道而肖乎一物尚何以為天下王。諸家或訓肖為似、或訓為善，或以不肖為讚道之辭、或為貶人之辭，而皆以「大」與「肖」不可並立。", "introTrad": "此組聚於首二句。河上公以老子言天下謂我德大、我則佯愚似不肖釋之，又以唯獨名德大者為身害故佯愚，將「不肖」解為避害之愚；其訓「肖」為善、以辨惠察察者為細人，則「不肖」正是不賢之貶辭。王弼注存「久矣其細」一條，謂肖則失其所以為大，以「大」與「肖」為不相容之二端。成玄英以體達自然、接物謙和、不矜夸嗤笑釋道大，又存河上本異文，謂不肖猶不善，眾生不能履善道皆為我大，若能履善則當卑小謙退，將「不肖」轉為對眾生的反諷。唐玄宗御注以肖為似，謂道大無所象似故稱大，若如代間諸法有所象似則不稱大而久已微細；御疏更以迥超物表、非凡情探賾所知申之。李榮以晦迹同塵、隱顯不測、不似智不似愚釋不肖，謂唯大聖之人故無所似，若形有定質、智有常分則為細碎小人。陸希聲以天下以老氏道德廣大不顯明智為似不肖，引甯武子其智可及其愚不可及為比，謂若使人世以為肖則道細久矣。呂惠卿以大道汎兮其可左右、无乎不在，无可擬者謂之似不肖，而不知无不在而似不肖乃道之所以為大，以道外无物故无所肖立說，最為透徹。蘇轍以道曠然無形、頽然無名、充遍萬物而與物無一相似釋大，若似於物則亦一物而不足大。吳澄以不肖為無所肖似、疑若一無所能，引達巷黨人言孔子大而無一善之成名，又以董氏有所肖似則同於一物何足為大申之。憨山以所守至約釋道大，謂道大如巍巍乎惟天為大、蕩蕩乎民無稱，不肖如孔子云不器、太史公謂孟子迂遠不切事情、莊子所謂大有徑庭不近人情，又析「若肖」與「久矣其細」為倒文兩句。魏源以大則不肖、肖則不大立說，謂江海肯乎百川豈復成其為江海，王者之道而肖乎一物尚何以為天下王。諸家或訓肖為似、或訓為善，或以不肖為讚道之辭、或為貶人之辭，而皆以「大」與「肖」不可並立。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "老子言天下謂我德大，我則佯愚似不肖；名德大者為身害，故佯愚無所分別，不賤人而自貴。", "thesisTrad": "老子言天下謂我德大，我則佯愚似不肖；名德大者為身害，故佯愚無所分別，不賤人而自貴。", "noteIds": [ "c001", "c002", "c003" ], "workTypeSimp": "注", "thesisSimp": "老子言天下谓我德大，我则佯愚似不肖；名德大者为身害，故佯愚无所分别，不贱人而自贵。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "久矣其細，猶曰其細久矣；肖則失其所以為大，故曰若肖久矣其細也。", "thesisTrad": "久矣其細，猶曰其細久矣；肖則失其所以為大，故曰若肖久矣其細也。", "noteIds": [ "c013" ], "workTypeSimp": "注", "thesisSimp": "久矣其细，犹曰其细久矣；肖则失其所以为大，故曰若肖久矣其细也。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "體達自然、接物謙和、不矜夸嗤笑故為大聖；不肖猶不善，履善者當卑小謙退。", "thesisTrad": "體達自然、接物謙和、不矜夸嗤笑故為大聖；不肖猶不善，履善者當卑小謙退。", "noteIds": [ "c019", "c020", "c021" ], "workTypeSimp": "疏", "thesisSimp": "体达自然、接物谦和、不矜夸嗤笑故为大圣；不肖犹不善，履善者当卑小谦退。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "肖，似也；道大無所象似，故稱大；有所象似則不稱大而久已微細。御疏申以迥超物表、非凡情所知。", "thesisTrad": "肖，似也；道大無所象似，故稱大；有所象似則不稱大而久已微細。御疏申以迥超物表、非凡情所知。", "noteIds": [ "c028", "c029", "c034", "c035" ], "workTypeSimp": "御注", "thesisSimp": "肖，似也；道大无所象似，故称大；有所象似则不称大而久已微细。御疏申以迥超物表、非凡情所知。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "晦迹同塵、隱顯不測、不似智不似愚故言不肖；唯大聖無所似，形有定質則為細碎小人。", "thesisTrad": "晦迹同塵、隱顯不測、不似智不似愚故言不肖；唯大聖無所似，形有定質則為細碎小人。", "noteIds": [ "c040" ], "workTypeSimp": "注", "thesisSimp": "晦迹同尘、隐显不测、不似智不似愚故言不肖；唯大圣无所似，形有定质则为细碎小人。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天下以老氏道德廣大不顯明智為似不肖；若使人世以為肖，則道細久矣，引甯武子為比。", "thesisTrad": "天下以老氏道德廣大不顯明智為似不肖；若使人世以為肖，則道細久矣，引甯武子為比。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "天下以老氏道德广大不显明智为似不肖；若使人世以为肖，则道细久矣，引宁武子为比。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "大道无乎不在，无可擬者謂之似不肖；无不在而似不肖乃道之所以為大，道外无物故无所肖。", "thesisTrad": "大道无乎不在，无可擬者謂之似不肖；无不在而似不肖乃道之所以為大，道外无物故无所肖。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "大道无乎不在，无可拟者谓之似不肖；无不在而似不肖乃道之所以为大，道外无物故无所肖。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "道曠然無形、頽然無名、與物無一相似，此其所以為大；若似於物則亦一物而不足大。", "thesisTrad": "道曠然無形、頽然無名、與物無一相似，此其所以為大；若似於物則亦一物而不足大。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "道旷然无形、颓然无名、与物无一相似，此其所以为大；若似于物则亦一物而不足大。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "不肖為無所肖似、疑若一無所能；惟大而不可名故無可稱，有所肖似則同於一物。", "thesisTrad": "不肖為無所肖似、疑若一無所能；惟大而不可名故無可稱，有所肖似則同於一物。", "noteIds": [ "c053" ], "workTypeSimp": "注", "thesisSimp": "不肖为无所肖似、疑若一无所能；惟大而不可名故无可称，有所肖似则同于一物。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "所守至約而道至大；肖者與物相似，若肖則成細人久矣，「若肖」「久矣其細」為倒文兩句。", "thesisTrad": "所守至約而道至大；肖者與物相似，若肖則成細人久矣，「若肖」「久矣其細」為倒文兩句。", "noteIds": [ "c057" ], "workTypeSimp": "解", "thesisSimp": "所守至约而道至大；肖者与物相似，若肖则成细人久矣，「若肖」「久矣其细」为倒文两句。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "大則不肖，肖則不大；江海肯乎百川豈復成其為江海，王者之道而肖乎一物尚何以為天下王。", "thesisTrad": "大則不肖，肖則不大；江海肯乎百川豈復成其為江海，王者之道而肖乎一物尚何以為天下王。", "noteIds": [ "c060" ], "workTypeSimp": "本义", "thesisSimp": "大则不肖，肖则不大；江海肯乎百川岂复成其为江海，王者之道而肖乎一物尚何以为天下王。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公以佯愚似不肖立說。", "textTrad": "河上公以佯愚似不肖立說。", "relationSimp": "立论", "textSimp": "河上公以佯愚似不肖立说。" }, { "noteId": "c002", "relation": "注", "relationTrad": "注", "text": "河上公以名德大者為身害申之。", "textTrad": "河上公以名德大者為身害申之。", "relationSimp": "注", "textSimp": "河上公以名德大者为身害申之。" }, { "noteId": "c013", "relation": "注", "relationTrad": "注", "text": "王弼以肖則失大轉深。", "textTrad": "王弼以肖則失大轉深。", "relationSimp": "注", "textSimp": "王弼以肖则失大转深。" }, { "noteId": "c020", "relation": "疏", "relationTrad": "疏", "text": "成玄英以接物謙和不矜夸分疏。", "textTrad": "成玄英以接物謙和不矜夸分疏。", "relationSimp": "疏", "textSimp": "成玄英以接物谦和不矜夸分疏。" }, { "noteId": "c021", "relation": "疏", "relationTrad": "疏", "text": "成玄英以不肖猶不善別解。", "textTrad": "成玄英以不肖猶不善別解。", "relationSimp": "疏", "textSimp": "成玄英以不肖犹不善别解。" }, { "noteId": "c029", "relation": "御注", "relationTrad": "御注", "text": "御注以至大故無所象似釋之。", "textTrad": "御注以至大故無所象似釋之。", "relationSimp": "御注", "textSimp": "御注以至大故无所象似释之。" }, { "noteId": "c035", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以迥超物表、非凡情所知轉深。", "textTrad": "御疏以迥超物表、非凡情所知轉深。", "relationSimp": "御疏", "textSimp": "御疏以迥超物表、非凡情所知转深。" }, { "noteId": "c040", "relation": "注", "relationTrad": "注", "text": "李榮以不似智不似愚申說。", "textTrad": "李榮以不似智不似愚申說。", "relationSimp": "注", "textSimp": "李荣以不似智不似愚申说。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "陸希聲引甯武子為比。", "textTrad": "陸希聲引甯武子為比。", "relationSimp": "传", "textSimp": "陆希声引宁武子为比。" }, { "noteId": "c045", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以道外无物故无所肖別解。", "textTrad": "呂惠卿以道外无物故无所肖別解。", "relationSimp": "传", "textSimp": "吕惠卿以道外无物故无所肖别解。" }, { "noteId": "c046", "relation": "解", "relationTrad": "解", "text": "蘇轍以與物無一相似申之。", "textTrad": "蘇轍以與物無一相似申之。", "relationSimp": "解", "textSimp": "苏辙以与物无一相似申之。" }, { "noteId": "c053", "relation": "注", "relationTrad": "注", "text": "吳澄以不可名故無可稱申之。", "textTrad": "吳澄以不可名故無可稱申之。", "relationSimp": "注", "textSimp": "吴澄以不可名故无可称申之。" }, { "noteId": "c057", "relation": "解", "relationTrad": "解", "text": "憨山以所守至約、倒文兩句作結。", "textTrad": "憨山以所守至約、倒文兩句作結。", "relationSimp": "解", "textSimp": "憨山以所守至约、倒文两句作结。" }, { "noteId": "c060", "relation": "本義", "relationTrad": "本義", "text": "魏源以大則不肖、肖則不大作結。", "textTrad": "魏源以大則不肖、肖則不大作結。", "relationSimp": "本义", "textSimp": "魏源以大则不肖、肖则不大作结。" } ], "nameSimp": "天下皆谓我道大，似不肖", "questionSimp": "道何以「大」而「似不肖」？「不肖」是贬抑还是赞叹？", "introSimp": "此组聚于首二句。河上公以老子言天下谓我德大、我则佯愚似不肖释之，又以唯独名德大者为身害故佯愚，将「不肖」解为避害之愚；其训「肖」为善、以辨惠察察者为细人，则「不肖」正是不贤之贬辞。王弼注存「久矣其细」一条，谓肖则失其所以为大，以「大」与「肖」为不相容之二端。成玄英以体达自然、接物谦和、不矜夸嗤笑释道大，又存河上本异文，谓不肖犹不善，众生不能履善道皆为我大，若能履善则当卑小谦退，将「不肖」转为对众生的反讽。唐玄宗御注以肖为似，谓道大无所象似故称大，若如代间诸法有所象似则不称大而久已微细；御疏更以迥超物表、非凡情探赜所知申之。李荣以晦迹同尘、隐显不测、不似智不似愚释不肖，谓唯大圣之人故无所似，若形有定质、智有常分则为细碎小人。陆希声以天下以老氏道德广大不显明智为似不肖，引宁武子其智可及其愚不可及为比，谓若使人世以为肖则道细久矣。吕惠卿以大道泛兮其可左右、无乎不在，无可拟者谓之似不肖，而不知无不在而似不肖乃道之所以为大，以道外无物故无所肖立说，最为透彻。苏辙以道旷然无形、颓然无名、充遍万物而与物无一相似释大，若似于物则亦一物而不足大。吴澄以不肖为无所肖似、疑若一无所能，引达巷党人言孔子大而无一善之成名，又以董氏有所肖似则同于一物何足为大申之。憨山以所守至约释道大，谓道大如巍巍乎惟天为大、荡荡乎民无称，不肖如孔子云不器、太史公谓孟子迂远不切事情、庄子所谓大有径庭不近人情，又析「若肖」与「久矣其细」为倒文两句。魏源以大则不肖、肖则不大立说，谓江海肯乎百川岂复成其为江海，王者之道而肖乎一物尚何以为天下王。诸家或训肖为似、或训为善，或以不肖为赞道之辞、或为贬人之辞，而皆以「大」与「肖」不可并立。" }, { "id": "san-bao", "name": "我有三寶，持而保之", "nameTrad": "我有三寶，持而保之", "question": "三寶何以是慈、儉、不敢為天下先？三者如何持守？", "questionTrad": "三寶何以是慈、儉、不敢為天下先？三者如何持守？", "intro": "此組聚於第三句。河上公逐句為注：慈謂愛百姓若赤子，儉謂賦斂若取之於己，不敢為天下先謂執謙退不為倡始，以抱持保倚釋持寶，最為質實，其說兼治身與治國。成玄英分道寶、經寶、師寶：慈為愍念蒼生、拔苦與樂，儉為少欲知足、守分不貪，不敢先為謙麾柔弱、先物後己、退身度人，將三寶安立於重玄之教。唐玄宗御注以三行甚可珍貴、能常保倚執持可以理身理國；御疏以體仁博施、愛育群生為慈，節用厚人、不耗於物為儉，不為事始、和而不唱為不敢先，兼具儒家政教色彩。李榮以俗存於利貴七珍、道在於真重三寶為對照，謂三寶之義未是外求：仁慧萬物、好生惡殺為慈，薄賦輕徭、謹身節用為儉，忘己濟物、退身度人為不敢先，持行修身用此三者則安國寧家。陸希聲以慈與儉、不敢為天下先為可保可持之三寶，其後分證三用。呂惠卿以无我而不爭故能持人之所難持立說，以寬容於物不削於人為慈、行身徐而不費以約為紀為儉、未嘗先人而常隨人為不敢先，將三寶收歸於无我。蘇轍以道以不似物為大、其運而為德則以鈍為利以退為進，世俗貴勇敢、尚廣大、夸進銳，而吾所寶者慈忍、儉約、廉退，此三者皆世之所謂不肖，點出三寶與世俗價值的倒轉。吳澄以柔弱哀閔而不剛强、寡小節約而不侈肆、謙讓退却而不鋭進分釋，純以訓詁出之。憨山以并包萬物、覆育不遺如慈母之育嬰為慈，嗇而有不敢盡用為儉，虛懷遊世、無我而不與物對為不敢先，又以世人見物莫能勝我、寬裕有餘、推為第一等人反照三寶。魏源本義不專釋此句，而持寶之文與校記並存。諸家同列三名，而或就政教、或就修身、或就重玄、或就无我、或就世俗倒轉立說，其訓「儉」為嗇、為節用則大體一致。", "introTrad": "此組聚於第三句。河上公逐句為注：慈謂愛百姓若赤子，儉謂賦斂若取之於己，不敢為天下先謂執謙退不為倡始，以抱持保倚釋持寶，最為質實，其說兼治身與治國。成玄英分道寶、經寶、師寶：慈為愍念蒼生、拔苦與樂，儉為少欲知足、守分不貪，不敢先為謙麾柔弱、先物後己、退身度人，將三寶安立於重玄之教。唐玄宗御注以三行甚可珍貴、能常保倚執持可以理身理國；御疏以體仁博施、愛育群生為慈，節用厚人、不耗於物為儉，不為事始、和而不唱為不敢先，兼具儒家政教色彩。李榮以俗存於利貴七珍、道在於真重三寶為對照，謂三寶之義未是外求：仁慧萬物、好生惡殺為慈，薄賦輕徭、謹身節用為儉，忘己濟物、退身度人為不敢先，持行修身用此三者則安國寧家。陸希聲以慈與儉、不敢為天下先為可保可持之三寶，其後分證三用。呂惠卿以无我而不爭故能持人之所難持立說，以寬容於物不削於人為慈、行身徐而不費以約為紀為儉、未嘗先人而常隨人為不敢先，將三寶收歸於无我。蘇轍以道以不似物為大、其運而為德則以鈍為利以退為進，世俗貴勇敢、尚廣大、夸進銳，而吾所寶者慈忍、儉約、廉退，此三者皆世之所謂不肖，點出三寶與世俗價值的倒轉。吳澄以柔弱哀閔而不剛强、寡小節約而不侈肆、謙讓退却而不鋭進分釋，純以訓詁出之。憨山以并包萬物、覆育不遺如慈母之育嬰為慈，嗇而有不敢盡用為儉，虛懷遊世、無我而不與物對為不敢先，又以世人見物莫能勝我、寬裕有餘、推為第一等人反照三寶。魏源本義不專釋此句，而持寶之文與校記並存。諸家同列三名，而或就政教、或就修身、或就重玄、或就无我、或就世俗倒轉立說，其訓「儉」為嗇、為節用則大體一致。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "慈愛百姓若赤子，儉賦斂若取之於己，不敢先執謙退不為倡始；抱持而保倚之。", "thesisTrad": "慈愛百姓若赤子，儉賦斂若取之於己，不敢先執謙退不為倡始；抱持而保倚之。", "noteIds": [ "c004", "c005", "c006", "c007" ], "workTypeSimp": "注", "thesisSimp": "慈爱百姓若赤子，俭赋敛若取之于己，不敢先执谦退不为倡始；抱持而保倚之。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "歸依三寶故聖德高大；慈為道寶、儉為經寶、不敢先為師寶。", "thesisTrad": "歸依三寶故聖德高大；慈為道寶、儉為經寶、不敢先為師寶。", "noteIds": [ "c022", "c023" ], "workTypeSimp": "疏", "thesisSimp": "归依三宝故圣德高大；慈为道宝、俭为经宝、不敢先为师宝。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "三行甚可珍貴，常保倚執持可以理身理國。御疏以體仁博施、節用厚人、不為事始分釋。", "thesisTrad": "三行甚可珍貴，常保倚執持可以理身理國。御疏以體仁博施、節用厚人、不為事始分釋。", "noteIds": [ "c030", "c036" ], "workTypeSimp": "御注", "thesisSimp": "三行甚可珍贵，常保倚执持可以理身理国。御疏以体仁博施、节用厚人、不为事始分释。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "俗貴七珍、道重三寶；仁慧萬物、薄賦輕徭、忘己濟物分釋慈儉不敢先，持行則安國寧家。", "thesisTrad": "俗貴七珍、道重三寶；仁慧萬物、薄賦輕徭、忘己濟物分釋慈儉不敢先，持行則安國寧家。", "noteIds": [ "c041" ], "workTypeSimp": "注", "thesisSimp": "俗贵七珍、道重三宝；仁慧万物、薄赋轻徭、忘己济物分释慈俭不敢先，持行则安国宁家。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "吾道雖似不肖，而其所寶可三，保而持之可以為治，即慈、儉、不敢為天下先。", "thesisTrad": "吾道雖似不肖，而其所寶可三，保而持之可以為治，即慈、儉、不敢為天下先。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "吾道虽似不肖，而其所宝可三，保而持之可以为治，即慈、俭、不敢为天下先。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "无我而不爭故能持人之所難持；寬容於物為慈、徐而不費為儉、未嘗先人為不敢先。", "thesisTrad": "无我而不爭故能持人之所難持；寬容於物為慈、徐而不費為儉、未嘗先人為不敢先。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "无我而不争故能持人之所难持；宽容于物为慈、徐而不费为俭、未尝先人为不敢先。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "世俗貴勇敢、尚廣大、夸進銳，吾所寶者慈忍、儉約、廉退，皆世所謂不肖。", "thesisTrad": "世俗貴勇敢、尚廣大、夸進銳，吾所寶者慈忍、儉約、廉退，皆世所謂不肖。", "noteIds": [ "c047" ], "workTypeSimp": "解", "thesisSimp": "世俗贵勇敢、尚广大、夸进锐，吾所宝者慈忍、俭约、廉退，皆世所谓不肖。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "慈柔弱哀閔而不剛强，儉寡小節約而不侈肆，不敢先謙讓退却而不鋭進；持此故雖大而似不肖。", "thesisTrad": "慈柔弱哀閔而不剛强，儉寡小節約而不侈肆，不敢先謙讓退却而不鋭進；持此故雖大而似不肖。", "noteIds": [ "c054" ], "workTypeSimp": "注", "thesisSimp": "慈柔弱哀闵而不刚强，俭寡小节约而不侈肆，不敢先谦让退却而不锐进；持此故虽大而似不肖。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "所守至約，慈并包萬物、儉嗇而不敢盡用、不敢先無我而不與物對。", "thesisTrad": "所守至約，慈并包萬物、儉嗇而不敢盡用、不敢先無我而不與物對。", "noteIds": [ "c058" ], "workTypeSimp": "解", "thesisSimp": "所守至约，慈并包万物、俭啬而不敢尽用、不敢先无我而不与物对。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "本義不專釋此句；校記謂「持而寶之」一作「寶而持之」，河上「寶」作「保」，此從《韓非子》。", "thesisTrad": "本義不專釋此句；校記謂「持而寶之」一作「寶而持之」，河上「寶」作「保」，此從《韓非子》。", "noteIds": [ "c061" ], "workTypeSimp": "本义", "thesisSimp": "本义不专释此句；校记谓「持而宝之」一作「宝而持之」，河上「宝」作「保」，此从《韩非子》。" } }, "chain": [ { "noteId": "c004", "relation": "立論", "relationTrad": "立論", "text": "河上公以抱持保倚釋持寶。", "textTrad": "河上公以抱持保倚釋持寶。", "relationSimp": "立论", "textSimp": "河上公以抱持保倚释持宝。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "河上公以愛百姓若赤子釋慈。", "textTrad": "河上公以愛百姓若赤子釋慈。", "relationSimp": "注", "textSimp": "河上公以爱百姓若赤子释慈。" }, { "noteId": "c006", "relation": "注", "relationTrad": "注", "text": "河上公以賦斂若取之於己釋儉。", "textTrad": "河上公以賦斂若取之於己釋儉。", "relationSimp": "注", "textSimp": "河上公以赋敛若取之于己释俭。" }, { "noteId": "c007", "relation": "注", "relationTrad": "注", "text": "河上公以執謙退不為倡始釋不敢先。", "textTrad": "河上公以執謙退不為倡始釋不敢先。", "relationSimp": "注", "textSimp": "河上公以执谦退不为倡始释不敢先。" }, { "noteId": "c022", "relation": "疏", "relationTrad": "疏", "text": "成玄英以歸依三寶釋聖德高大。", "textTrad": "成玄英以歸依三寶釋聖德高大。", "relationSimp": "疏", "textSimp": "成玄英以归依三宝释圣德高大。" }, { "noteId": "c023", "relation": "疏", "relationTrad": "疏", "text": "成玄英以道寶、經寶、師寶分屬三者。", "textTrad": "成玄英以道寶、經寶、師寶分屬三者。", "relationSimp": "疏", "textSimp": "成玄英以道宝、经宝、师宝分属三者。" }, { "noteId": "c030", "relation": "御注", "relationTrad": "御注", "text": "御注以理身理國釋三寶。", "textTrad": "御注以理身理國釋三寶。", "relationSimp": "御注", "textSimp": "御注以理身理国释三宝。" }, { "noteId": "c036", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以體仁、節用、不為事始分釋。", "textTrad": "御疏以體仁、節用、不為事始分釋。", "relationSimp": "御疏", "textSimp": "御疏以体仁、节用、不为事始分释。" }, { "noteId": "c041", "relation": "注", "relationTrad": "注", "text": "李榮以七珍對三寶、三寶非外求申說。", "textTrad": "李榮以七珍對三寶、三寶非外求申說。", "relationSimp": "注", "textSimp": "李荣以七珍对三宝、三宝非外求申说。" }, { "noteId": "c047", "relation": "解", "relationTrad": "解", "text": "蘇轍以世俗所貴反照三寶。", "textTrad": "蘇轍以世俗所貴反照三寶。", "relationSimp": "解", "textSimp": "苏辙以世俗所贵反照三宝。" }, { "noteId": "c054", "relation": "注", "relationTrad": "注", "text": "吳澄以柔弱、寡小、謙讓訓詁。", "textTrad": "吳澄以柔弱、寡小、謙讓訓詁。", "relationSimp": "注", "textSimp": "吴澄以柔弱、寡小、谦让训诂。" }, { "noteId": "c058", "relation": "解", "relationTrad": "解", "text": "憨山以并包、嗇、無我作結。", "textTrad": "憨山以并包、嗇、無我作結。", "relationSimp": "解", "textSimp": "憨山以并包、啬、无我作结。" } ], "nameSimp": "我有三宝，持而保之", "questionSimp": "三宝何以是慈、俭、不敢为天下先？三者如何持守？", "introSimp": "此组聚于第三句。河上公逐句为注：慈谓爱百姓若赤子，俭谓赋敛若取之于己，不敢为天下先谓执谦退不为倡始，以抱持保倚释持宝，最为质实，其说兼治身与治国。成玄英分道宝、经宝、师宝：慈为愍念苍生、拔苦与乐，俭为少欲知足、守分不贪，不敢先为谦麾柔弱、先物后己、退身度人，将三宝安立于重玄之教。唐玄宗御注以三行甚可珍贵、能常保倚执持可以理身理国；御疏以体仁博施、爱育群生为慈，节用厚人、不耗于物为俭，不为事始、和而不唱为不敢先，兼具儒家政教色彩。李荣以俗存于利贵七珍、道在于真重三宝为对照，谓三宝之义未是外求：仁慧万物、好生恶杀为慈，薄赋轻徭、谨身节用为俭，忘己济物、退身度人为不敢先，持行修身用此三者则安国宁家。陆希声以慈与俭、不敢为天下先为可保可持之三宝，其后分证三用。吕惠卿以无我而不争故能持人之所难持立说，以宽容于物不削于人为慈、行身徐而不费以约为纪为俭、未尝先人而常随人为不敢先，将三宝收归于无我。苏辙以道以不似物为大、其运而为德则以钝为利以退为进，世俗贵勇敢、尚广大、夸进锐，而吾所宝者慈忍、俭约、廉退，此三者皆世之所谓不肖，点出三宝与世俗价值的倒转。吴澄以柔弱哀闵而不刚强、寡小节约而不侈肆、谦让退却而不锐进分释，纯以训诂出之。憨山以并包万物、复育不遗如慈母之育婴为慈，啬而有不敢尽用为俭，虚怀游世、无我而不与物对为不敢先，又以世人见物莫能胜我、宽裕有余、推为第一等人反照三宝。魏源本义不专释此句，而持宝之文与校记并存。诸家同列三名，而或就政教、或就修身、或就重玄、或就无我、或就世俗倒转立说，其训「俭」为啬、为节用则大体一致。" }, { "id": "san-bao-zhi-yong", "name": "慈故能勇，儉故能廣，不敢為天下先，故能成器長", "nameTrad": "慈故能勇，儉故能廣，不敢為天下先，故能成器長", "question": "慈何以能勇？儉何以能廣？不敢為先何以能成器長？", "questionTrad": "慈何以能勇？儉何以能廣？不敢為先何以能成器長？", "intro": "此組聚於第四句。河上公以慈仁故能勇於忠孝、天子節儉故民日用寬廣、不敢先故為道人之長分釋，語最簡而歸於治道。王弼注三條：慈以陳則勝、以守則固故能勇；節儉愛費、天下不匱故能廣；唯後外其身、為物所歸，然後乃能立成器為天下利而為物之長。成玄英以內韞大慈、外弘接物故勇入三界俯救蒼生；諸法虛幻、含而不貪故其德廣大；勇救蒼生、退身度物故方外為眾聖之長、降世為神器之尊，帶有道教修行色彩。唐玄宗御注以慈則廣救、儉則用足、不敢為先故樂推不厭；御疏引《論語》「仁者必有勇」申慈，以節儉愛費不傷財不害人申儉，以損己益人、退身進物申不敢先。李榮以慈心於物、物無害者、自無前敵故言勇；奢侈則不足、儉約則有餘故言廣；謙退雌柔、其德能普、為物所尊故成器長。陸希聲以仁者必有勇、節用而愛人、用九見群龍無首吉分證三用，將三寶直接繫於經書。呂惠卿以慈為柔弱而能勝剛强故勇，儉為不費而用之不可既故廣，不敢先為後人而聖人用之為官長、皆從我者故成器長，辨析最細。蘇轍以勇決易挫而慈忍不可勝、廣大易窮而儉約易足、進銳多惡於人而不敢先樂推於世分釋，並以樸散為器、聖人用之為官長釋器長。吳澄以慈似怯而廼所以為勇、儉似狹而廼所以能廣、自後者人先之廼所以首出庶物而為器之長，從訓詁見辯證。憨山以物物皆己、無己與物敵故勇，心常自足故廣，物我兩忘故成器長，歸於無我。魏源本義通論惟下乃大，未析此句。諸家於三用皆以「相反相成」為說：似怯而勇、似狹而廣、居後而先，而所以然之故，或歸於德、或歸於道、或歸於無我、或歸於民心樂推。", "introTrad": "此組聚於第四句。河上公以慈仁故能勇於忠孝、天子節儉故民日用寬廣、不敢先故為道人之長分釋，語最簡而歸於治道。王弼注三條：慈以陳則勝、以守則固故能勇；節儉愛費、天下不匱故能廣；唯後外其身、為物所歸，然後乃能立成器為天下利而為物之長。成玄英以內韞大慈、外弘接物故勇入三界俯救蒼生；諸法虛幻、含而不貪故其德廣大；勇救蒼生、退身度物故方外為眾聖之長、降世為神器之尊，帶有道教修行色彩。唐玄宗御注以慈則廣救、儉則用足、不敢為先故樂推不厭；御疏引《論語》「仁者必有勇」申慈，以節儉愛費不傷財不害人申儉，以損己益人、退身進物申不敢先。李榮以慈心於物、物無害者、自無前敵故言勇；奢侈則不足、儉約則有餘故言廣；謙退雌柔、其德能普、為物所尊故成器長。陸希聲以仁者必有勇、節用而愛人、用九見群龍無首吉分證三用，將三寶直接繫於經書。呂惠卿以慈為柔弱而能勝剛强故勇，儉為不費而用之不可既故廣，不敢先為後人而聖人用之為官長、皆從我者故成器長，辨析最細。蘇轍以勇決易挫而慈忍不可勝、廣大易窮而儉約易足、進銳多惡於人而不敢先樂推於世分釋，並以樸散為器、聖人用之為官長釋器長。吳澄以慈似怯而廼所以為勇、儉似狹而廼所以能廣、自後者人先之廼所以首出庶物而為器之長，從訓詁見辯證。憨山以物物皆己、無己與物敵故勇，心常自足故廣，物我兩忘故成器長，歸於無我。魏源本義通論惟下乃大，未析此句。諸家於三用皆以「相反相成」為說：似怯而勇、似狹而廣、居後而先，而所以然之故，或歸於德、或歸於道、或歸於無我、或歸於民心樂推。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "慈仁故勇於忠孝，天子節儉故民日用寬廣，不敢先故能為道人之長。", "thesisTrad": "慈仁故勇於忠孝，天子節儉故民日用寬廣，不敢先故能為道人之長。", "noteIds": [ "c008", "c009", "c010" ], "workTypeSimp": "注", "thesisSimp": "慈仁故勇于忠孝，天子节俭故民日用宽广，不敢先故能为道人之长。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "慈以陳則勝、以守則固故勇；節儉愛費、天下不匱故廣；唯後外其身、為物所歸，乃能立成器為天下利。", "thesisTrad": "慈以陳則勝、以守則固故勇；節儉愛費、天下不匱故廣；唯後外其身、為物所歸，乃能立成器為天下利。", "noteIds": [ "c014", "c015", "c016" ], "workTypeSimp": "注", "thesisSimp": "慈以陈则胜、以守则固故勇；节俭爱费、天下不匮故广；唯后外其身、为物所归，乃能立成器为天下利。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "內韞大慈故勇入三界，含而不貪故德廣大，退身度物故為眾聖之長、神器之尊。", "thesisTrad": "內韞大慈故勇入三界，含而不貪故德廣大，退身度物故為眾聖之長、神器之尊。", "noteIds": [ "c024", "c025", "c026" ], "workTypeSimp": "疏", "thesisSimp": "内韫大慈故勇入三界，含而不贪故德广大，退身度物故为众圣之长、神器之尊。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "慈則廣救、儉則用足、不敢為先故樂推不厭。御疏引仁者必有勇，以損己益人、退身進物申不敢先。", "thesisTrad": "慈則廣救、儉則用足、不敢為先故樂推不厭。御疏引仁者必有勇，以損己益人、退身進物申不敢先。", "noteIds": [ "c031", "c037" ], "workTypeSimp": "御注", "thesisSimp": "慈则广救、俭则用足、不敢为先故乐推不厌。御疏引仁者必有勇，以损己益人、退身进物申不敢先。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "物無害者自無前敵故勇，儉約則處理有餘故廣，謙退雌柔為物所尊故成器長。", "thesisTrad": "物無害者自無前敵故勇，儉約則處理有餘故廣，謙退雌柔為物所尊故成器長。", "noteIds": [ "c042" ], "workTypeSimp": "注", "thesisSimp": "物无害者自无前敌故勇，俭约则处理有余故广，谦退雌柔为物所尊故成器长。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "慈愍於物必能勇於拯救（仁者必有勇），儉約於用必能廣於振施（節用愛人），不敢先必能成器用之長（群龍無首吉）。", "thesisTrad": "慈愍於物必能勇於拯救（仁者必有勇），儉約於用必能廣於振施（節用愛人），不敢先必能成器用之長（群龍無首吉）。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "慈愍于物必能勇于拯救（仁者必有勇），俭约于用必能广于振施（节用爱人），不敢先必能成器用之长（群龙无首吉）。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "慈柔弱而能勝剛强故勇，儉不費而用之不可既故廣，不敢先為後人而皆從我故成器長。", "thesisTrad": "慈柔弱而能勝剛强故勇，儉不費而用之不可既故廣，不敢先為後人而皆從我故成器長。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "慈柔弱而能胜刚强故勇，俭不费而用之不可既故广，不敢先为后人而皆从我故成器长。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "勇決易挫而慈忍不可勝，廣大易窮而儉約易足，進銳多惡於人而不敢先樂推於世；樸散為器，聖人用之為官長。", "thesisTrad": "勇決易挫而慈忍不可勝，廣大易窮而儉約易足，進銳多惡於人而不敢先樂推於世；樸散為器，聖人用之為官長。", "noteIds": [ "c048", "c049", "c050" ], "workTypeSimp": "解", "thesisSimp": "勇决易挫而慈忍不可胜，广大易穷而俭约易足，进锐多恶于人而不敢先乐推于世；朴散为器，圣人用之为官长。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "慈似怯而廼所以為勇，儉似狹而廼所以能廣，自後者人先之廼所以首出庶物而為器之長。", "thesisTrad": "慈似怯而廼所以為勇，儉似狹而廼所以能廣，自後者人先之廼所以首出庶物而為器之長。", "noteIds": [ "c055" ], "workTypeSimp": "注", "thesisSimp": "慈似怯而廼所以为勇，俭似狭而廼所以能广，自后者人先之廼所以首出庶物而为器之长。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "物物皆己、無己與物敵故勇，心常自足故廣，物我兩忘故成器長。", "thesisTrad": "物物皆己、無己與物敵故勇，心常自足故廣，物我兩忘故成器長。", "noteIds": [ "c058" ], "workTypeSimp": "解", "thesisSimp": "物物皆己、无己与物敌故勇，心常自足故广，物我两忘故成器长。" } }, "chain": [ { "noteId": "c008", "relation": "立論", "relationTrad": "立論", "text": "河上公以勇於忠孝釋慈故能勇。", "textTrad": "河上公以勇於忠孝釋慈故能勇。", "relationSimp": "立论", "textSimp": "河上公以勇于忠孝释慈故能勇。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "河上公以民日用寬廣釋儉故能廣。", "textTrad": "河上公以民日用寬廣釋儉故能廣。", "relationSimp": "注", "textSimp": "河上公以民日用宽广释俭故能广。" }, { "noteId": "c010", "relation": "注", "relationTrad": "注", "text": "河上公以為道人之長釋成器長。", "textTrad": "河上公以為道人之長釋成器長。", "relationSimp": "注", "textSimp": "河上公以为道人之长释成器长。" }, { "noteId": "c014", "relation": "注", "relationTrad": "注", "text": "王弼以慈以陳則勝釋慈故能勇。", "textTrad": "王弼以慈以陳則勝釋慈故能勇。", "relationSimp": "注", "textSimp": "王弼以慈以陈则胜释慈故能勇。" }, { "noteId": "c015", "relation": "注", "relationTrad": "注", "text": "王弼以天下不匱釋儉故能廣。", "textTrad": "王弼以天下不匱釋儉故能廣。", "relationSimp": "注", "textSimp": "王弼以天下不匮释俭故能广。" }, { "noteId": "c016", "relation": "注", "relationTrad": "注", "text": "王弼以為物所歸釋成器長。", "textTrad": "王弼以為物所歸釋成器長。", "relationSimp": "注", "textSimp": "王弼以为物所归释成器长。" }, { "noteId": "c024", "relation": "疏", "relationTrad": "疏", "text": "成玄英以勇入三界分疏。", "textTrad": "成玄英以勇入三界分疏。", "relationSimp": "疏", "textSimp": "成玄英以勇入三界分疏。" }, { "noteId": "c031", "relation": "御注", "relationTrad": "御注", "text": "御注以慈廣救、儉用足、樂推不厭釋之。", "textTrad": "御注以慈廣救、儉用足、樂推不厭釋之。", "relationSimp": "御注", "textSimp": "御注以慈广救、俭用足、乐推不厌释之。" }, { "noteId": "c037", "relation": "御疏", "relationTrad": "御疏", "text": "御疏引仁者必有勇轉深。", "textTrad": "御疏引仁者必有勇轉深。", "relationSimp": "御疏", "textSimp": "御疏引仁者必有勇转深。" }, { "noteId": "c042", "relation": "注", "relationTrad": "注", "text": "李榮以無敵故勇、有餘故廣申說。", "textTrad": "李榮以無敵故勇、有餘故廣申說。", "relationSimp": "注", "textSimp": "李荣以无敌故勇、有余故广申说。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以三經語分證三用。", "textTrad": "陸希聲以三經語分證三用。", "relationSimp": "传", "textSimp": "陆希声以三经语分证三用。" }, { "noteId": "c045", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以柔弱勝剛强、用之不可既別解。", "textTrad": "呂惠卿以柔弱勝剛强、用之不可既別解。", "relationSimp": "传", "textSimp": "吕惠卿以柔弱胜刚强、用之不可既别解。" }, { "noteId": "c048", "relation": "解", "relationTrad": "解", "text": "蘇轍以勇決易挫反照慈忍。", "textTrad": "蘇轍以勇決易挫反照慈忍。", "relationSimp": "解", "textSimp": "苏辙以勇决易挫反照慈忍。" }, { "noteId": "c050", "relation": "解", "relationTrad": "解", "text": "蘇轍以樸散為器、聖人為官長作結。", "textTrad": "蘇轍以樸散為器、聖人為官長作結。", "relationSimp": "解", "textSimp": "苏辙以朴散为器、圣人为官长作结。" }, { "noteId": "c055", "relation": "注", "relationTrad": "注", "text": "吳澄以似怯而勇、似狹而廣申之。", "textTrad": "吳澄以似怯而勇、似狹而廣申之。", "relationSimp": "注", "textSimp": "吴澄以似怯而勇、似狭而广申之。" }, { "noteId": "c058", "relation": "解", "relationTrad": "解", "text": "憨山以無己與物敵、物我兩忘作結。", "textTrad": "憨山以無己與物敵、物我兩忘作結。", "relationSimp": "解", "textSimp": "憨山以无己与物敌、物我两忘作结。" } ], "nameSimp": "慈故能勇，俭故能广，不敢为天下先，故能成器长", "questionSimp": "慈何以能勇？俭何以能广？不敢为先何以能成器长？", "introSimp": "此组聚于第四句。河上公以慈仁故能勇于忠孝、天子节俭故民日用宽广、不敢先故为道人之长分释，语最简而归于治道。王弼注三条：慈以陈则胜、以守则固故能勇；节俭爱费、天下不匮故能广；唯后外其身、为物所归，然后乃能立成器为天下利而为物之长。成玄英以内韫大慈、外弘接物故勇入三界俯救苍生；诸法虚幻、含而不贪故其德广大；勇救苍生、退身度物故方外为众圣之长、降世为神器之尊，带有道教修行色彩。唐玄宗御注以慈则广救、俭则用足、不敢为先故乐推不厌；御疏引《论语》「仁者必有勇」申慈，以节俭爱费不伤财不害人申俭，以损己益人、退身进物申不敢先。李荣以慈心于物、物无害者、自无前敌故言勇；奢侈则不足、俭约则有余故言广；谦退雌柔、其德能普、为物所尊故成器长。陆希声以仁者必有勇、节用而爱人、用九见群龙无首吉分证三用，将三宝直接系于经书。吕惠卿以慈为柔弱而能胜刚强故勇，俭为不费而用之不可既故广，不敢先为后人而圣人用之为官长、皆从我者故成器长，辨析最细。苏辙以勇决易挫而慈忍不可胜、广大易穷而俭约易足、进锐多恶于人而不敢先乐推于世分释，并以朴散为器、圣人用之为官长释器长。吴澄以慈似怯而廼所以为勇、俭似狭而廼所以能广、自后者人先之廼所以首出庶物而为器之长，从训诂见辩证。憨山以物物皆己、无己与物敌故勇，心常自足故广，物我两忘故成器长，归于无我。魏源本义通论惟下乃大，未析此句。诸家于三用皆以「相反相成」为说：似怯而勇、似狭而广、居后而先，而所以然之故，或归于德、或归于道、或归于无我、或归于民心乐推。" }, { "id": "she-bao-ze-si-ci-neng-zhan-shou", "name": "今舍慈且勇……天將救之，以慈衛之", "nameTrad": "今舍慈且勇……天將救之，以慈衛之", "question": "舍三寶何以必死？慈何以能戰守而得上天救衛？", "questionTrad": "舍三寶何以必死？慈何以能戰守而得上天救衛？", "intro": "此組聚於末二句。河上公以捨慈仁而勇武、捨儉約而奢泰、捨後己而為人先則動入死地；又以慈仁者百姓親附、并心一意，故戰則勝敵、守則堅固，天將救助善人必與慈仁之性使能自營助。王弼注僅存「且猶取也」與「相慜而不避於難」二條，語最簡而點出「取」字之訓。成玄英以行乖三寶則淪溺死生為第四重，其疏以六根兵馬對於六塵、慈心自守虛靜為內解，以天尊救度行慈之人、還同慈悲俯相衛護釋天救。唐玄宗御注以勇則害物、廣則傷財、先則人怨，傷財害物聚怨於人是必死之道；以用慈以戰利在全眾、以守利在安人釋勝固。御疏以苟且釋「且」，以舍利物之慈而苟且害人之勇、舍節用之儉而苟且奢泰之廣、舍謙退之後而苟且矜伐之先，謂理國則國亡、修身則身喪；又以慈為三寶之首、天道福善釋天救慈衛。李榮以好勇不仁則亡、用廣不節則困、無德居先則危釋舍寶，以戰陣必克、玄天加護、至道保守釋戰守天救，兼存內外兩解。陸希聲以過涉滅頂、傷財害民、犯上作亂釋舍寶，以愛人者人亦愛之、憂人者人亦憂之、人憂之則助之，故陣正守固，天將救斯人必以慈愛賦之，又以凶德為蹶反證。呂惠卿以剛强之徒釋舍寶，以慈故儉、儉故不敢先，慈為三寶所自始，捨慈則死、保慈則生，故天將救之以慈衛之。蘇轍以勇、廣、先三者為眾所疾故常近於死，以慈御物則物愛之如己父母、雖效死而不辭，天將救是人則開其心志使之無所不慈而物皆為之衛。吳澄以剛强侈肆鋭進為死之徒，以慈為生之道、仁之德、三寶之首，人人親之如父母故人不忍敵攻，人助其父母者多，人力不逮則天救助，並引曹操苻堅與吳晉赤壁青岡之事為證，最具史論色彩。憨山以死活之死釋「死」，謂血氣夸侈爭勝皆死法，以王師無敵、民效死勿去、天地大德曰生釋戰守天救。嚴遵輯文謂反和逆神、動違自然，福遠禍近、大命以絕，非命薄非人賊，乃廢道而尚力，從天人相與立說。諸家解「死」或為死亡、或為死道、或為無生意，解「天救」或為天與慈性、或為天道福善、或為人力不逮之助，而皆以舍慈為取死之由、以慈為戰守之本。", "introTrad": "此組聚於末二句。河上公以捨慈仁而勇武、捨儉約而奢泰、捨後己而為人先則動入死地；又以慈仁者百姓親附、并心一意，故戰則勝敵、守則堅固，天將救助善人必與慈仁之性使能自營助。王弼注僅存「且猶取也」與「相慜而不避於難」二條，語最簡而點出「取」字之訓。成玄英以行乖三寶則淪溺死生為第四重，其疏以六根兵馬對於六塵、慈心自守虛靜為內解，以天尊救度行慈之人、還同慈悲俯相衛護釋天救。唐玄宗御注以勇則害物、廣則傷財、先則人怨，傷財害物聚怨於人是必死之道；以用慈以戰利在全眾、以守利在安人釋勝固。御疏以苟且釋「且」，以舍利物之慈而苟且害人之勇、舍節用之儉而苟且奢泰之廣、舍謙退之後而苟且矜伐之先，謂理國則國亡、修身則身喪；又以慈為三寶之首、天道福善釋天救慈衛。李榮以好勇不仁則亡、用廣不節則困、無德居先則危釋舍寶，以戰陣必克、玄天加護、至道保守釋戰守天救，兼存內外兩解。陸希聲以過涉滅頂、傷財害民、犯上作亂釋舍寶，以愛人者人亦愛之、憂人者人亦憂之、人憂之則助之，故陣正守固，天將救斯人必以慈愛賦之，又以凶德為蹶反證。呂惠卿以剛强之徒釋舍寶，以慈故儉、儉故不敢先，慈為三寶所自始，捨慈則死、保慈則生，故天將救之以慈衛之。蘇轍以勇、廣、先三者為眾所疾故常近於死，以慈御物則物愛之如己父母、雖效死而不辭，天將救是人則開其心志使之無所不慈而物皆為之衛。吳澄以剛强侈肆鋭進為死之徒，以慈為生之道、仁之德、三寶之首，人人親之如父母故人不忍敵攻，人助其父母者多，人力不逮則天救助，並引曹操苻堅與吳晉赤壁青岡之事為證，最具史論色彩。憨山以死活之死釋「死」，謂血氣夸侈爭勝皆死法，以王師無敵、民效死勿去、天地大德曰生釋戰守天救。嚴遵輯文謂反和逆神、動違自然，福遠禍近、大命以絕，非命薄非人賊，乃廢道而尚力，從天人相與立說。諸家解「死」或為死亡、或為死道、或為無生意，解「天救」或為天與慈性、或為天道福善、或為人力不逮之助，而皆以舍慈為取死之由、以慈為戰守之本。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "捨慈仁而勇武、捨儉約而奢泰、捨後己而為人先則動入死地；百姓親附并心一意故戰勝守固，天與慈仁之性使能自營助。", "thesisTrad": "捨慈仁而勇武、捨儉約而奢泰、捨後己而為人先則動入死地；百姓親附并心一意故戰勝守固，天與慈仁之性使能自營助。", "noteIds": [ "c011", "c012" ], "workTypeSimp": "注", "thesisSimp": "舍慈仁而勇武、舍俭约而奢泰、舍后己而为人先则动入死地；百姓亲附并心一意故战胜守固，天与慈仁之性使能自营助。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "且猶取也；相慜而不避於難，故正也。", "thesisTrad": "且猶取也；相慜而不避於難，故正也。", "noteIds": [ "c017", "c018" ], "workTypeSimp": "注", "thesisSimp": "且犹取也；相慜而不避于难，故正也。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "行乖三寶則淪溺死生；六根對於六塵、慈心自守為內解；天尊救度行慈之人，還同慈悲俯相衛護。", "thesisTrad": "行乖三寶則淪溺死生；六根對於六塵、慈心自守為內解；天尊救度行慈之人，還同慈悲俯相衛護。", "noteIds": [ "c019", "c027" ], "workTypeSimp": "疏", "thesisSimp": "行乖三宝则沦溺死生；六根对于六尘、慈心自守为内解；天尊救度行慈之人，还同慈悲俯相卫护。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "勇則害物、廣則傷財、先則人怨，是必死之道；用慈以戰利在全眾、以守利在安人。御疏以苟且釋且，以天道福善申天救。", "thesisTrad": "勇則害物、廣則傷財、先則人怨，是必死之道；用慈以戰利在全眾、以守利在安人。御疏以苟且釋且，以天道福善申天救。", "noteIds": [ "c032", "c033", "c038", "c039" ], "workTypeSimp": "御注", "thesisSimp": "勇则害物、广则伤财、先则人怨，是必死之道；用慈以战利在全众、以守利在安人。御疏以苟且释且，以天道福善申天救。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "好勇不仁則亡、用廣不節則困、無德居先則危；戰陣必克、玄天加護、至道保守。", "thesisTrad": "好勇不仁則亡、用廣不節則困、無德居先則危；戰陣必克、玄天加護、至道保守。", "noteIds": [ "c043" ], "workTypeSimp": "注", "thesisSimp": "好勇不仁则亡、用广不节则困、无德居先则危；战阵必克、玄天加护、至道保守。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "過涉滅頂、傷財害民、犯上作亂釋舍寶；愛人者人亦愛之，故陣正守固，天以慈愛賦人為衛。", "thesisTrad": "過涉滅頂、傷財害民、犯上作亂釋舍寶；愛人者人亦愛之，故陣正守固，天以慈愛賦人為衛。", "noteIds": [ "c044" ], "workTypeSimp": "传", "thesisSimp": "过涉灭顶、伤财害民、犯上作乱释舍宝；爱人者人亦爱之，故阵正守固，天以慈爱赋人为卫。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "捨三寶則剛强之徒而已；慈故儉、儉故不敢先，捨慈則死、保慈則生，天將救之以慈衛之。", "thesisTrad": "捨三寶則剛强之徒而已；慈故儉、儉故不敢先，捨慈則死、保慈則生，天將救之以慈衛之。", "noteIds": [ "c045" ], "workTypeSimp": "传", "thesisSimp": "舍三宝则刚强之徒而已；慈故俭、俭故不敢先，舍慈则死、保慈则生，天将救之以慈卫之。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "勇廣先為眾所疾故常近於死；慈御物則物愛之如父母、效死而不辭，天開其心志使無所不慈而物為之衛。", "thesisTrad": "勇廣先為眾所疾故常近於死；慈御物則物愛之如父母、效死而不辭，天開其心志使無所不慈而物為之衛。", "noteIds": [ "c051", "c052" ], "workTypeSimp": "解", "thesisSimp": "勇广先为众所疾故常近于死；慈御物则物爱之如父母、效死而不辞，天开其心志使无所不慈而物为之卫。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "剛强侈肆鋭進皆死之徒；慈為生之道、仁之德、三寶之首，人不忍敵攻，人力不逮則天救助。", "thesisTrad": "剛强侈肆鋭進皆死之徒；慈為生之道、仁之德、三寶之首，人不忍敵攻，人力不逮則天救助。", "noteIds": [ "c055", "c056" ], "workTypeSimp": "注", "thesisSimp": "刚强侈肆锐进皆死之徒；慈为生之道、仁之德、三宝之首，人不忍敌攻，人力不逮则天救助。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "死字乃死活之死，血氣夸侈爭勝皆死法；王師無敵、民效死勿去，天地大德曰生故以慈衛之。", "thesisTrad": "死字乃死活之死，血氣夸侈爭勝皆死法；王師無敵、民效死勿去，天地大德曰生故以慈衛之。", "noteIds": [ "c059" ], "workTypeSimp": "解", "thesisSimp": "死字乃死活之死，血气夸侈争胜皆死法；王师无敌、民效死勿去，天地大德曰生故以慈卫之。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "反和逆神、動違自然，福遠禍近、大命以絕，非命薄非人賊，乃廢道而尚力。", "thesisTrad": "反和逆神、動違自然，福遠禍近、大命以絕，非命薄非人賊，乃廢道而尚力。", "noteIds": [ "c062" ], "workTypeSimp": "辑文", "thesisSimp": "反和逆神、动违自然，福远祸近、大命以绝，非命薄非人贼，乃废道而尚力。" } }, "chain": [ { "noteId": "c011", "relation": "立論", "relationTrad": "立論", "text": "河上公以動入死地釋舍寶。", "textTrad": "河上公以動入死地釋舍寶。", "relationSimp": "立论", "textSimp": "河上公以动入死地释舍宝。" }, { "noteId": "c012", "relation": "立論", "relationTrad": "立論", "text": "河上公以百姓親附、天與慈性釋戰守天救。", "textTrad": "河上公以百姓親附、天與慈性釋戰守天救。", "relationSimp": "立论", "textSimp": "河上公以百姓亲附、天与慈性释战守天救。" }, { "noteId": "c017", "relation": "注", "relationTrad": "注", "text": "王弼以且猶取也釋舍。", "textTrad": "王弼以且猶取也釋舍。", "relationSimp": "注", "textSimp": "王弼以且犹取也释舍。" }, { "noteId": "c018", "relation": "注", "relationTrad": "注", "text": "王弼以相慜不避難釋以戰則勝。", "textTrad": "王弼以相慜不避難釋以戰則勝。", "relationSimp": "注", "textSimp": "王弼以相慜不避难释以战则胜。" }, { "noteId": "c032", "relation": "御注", "relationTrad": "御注", "text": "御注以害物傷財人怨為必死之道。", "textTrad": "御注以害物傷財人怨為必死之道。", "relationSimp": "御注", "textSimp": "御注以害物伤财人怨为必死之道。" }, { "noteId": "c033", "relation": "御注", "relationTrad": "御注", "text": "御注以全眾安人釋戰守。", "textTrad": "御注以全眾安人釋戰守。", "relationSimp": "御注", "textSimp": "御注以全众安人释战守。" }, { "noteId": "c038", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以苟且釋且、國亡身喪申死。", "textTrad": "御疏以苟且釋且、國亡身喪申死。", "relationSimp": "御疏", "textSimp": "御疏以苟且释且、国亡身丧申死。" }, { "noteId": "c039", "relation": "御疏", "relationTrad": "御疏", "text": "御疏以天道福善申天救慈衛。", "textTrad": "御疏以天道福善申天救慈衛。", "relationSimp": "御疏", "textSimp": "御疏以天道福善申天救慈卫。" }, { "noteId": "c043", "relation": "注", "relationTrad": "注", "text": "李榮以亡困危釋舍寶、玄天加護釋天救。", "textTrad": "李榮以亡困危釋舍寶、玄天加護釋天救。", "relationSimp": "注", "textSimp": "李荣以亡困危释舍宝、玄天加护释天救。" }, { "noteId": "c044", "relation": "傳", "relationTrad": "傳", "text": "陸希聲以過涉滅頂、愛人者人愛之別解。", "textTrad": "陸希聲以過涉滅頂、愛人者人愛之別解。", "relationSimp": "传", "textSimp": "陆希声以过涉灭顶、爱人者人爱之别解。" }, { "noteId": "c045", "relation": "傳", "relationTrad": "傳", "text": "呂惠卿以捨慈則死、保慈則生作結。", "textTrad": "呂惠卿以捨慈則死、保慈則生作結。", "relationSimp": "传", "textSimp": "吕惠卿以舍慈则死、保慈则生作结。" }, { "noteId": "c052", "relation": "解", "relationTrad": "解", "text": "蘇轍以物愛之如父母、天開其心志作結。", "textTrad": "蘇轍以物愛之如父母、天開其心志作結。", "relationSimp": "解", "textSimp": "苏辙以物爱之如父母、天开其心志作结。" }, { "noteId": "c056", "relation": "注", "relationTrad": "注", "text": "吳澄以人不忍敵攻、天亦救助作結。", "textTrad": "吳澄以人不忍敵攻、天亦救助作結。", "relationSimp": "注", "textSimp": "吴澄以人不忍敌攻、天亦救助作结。" }, { "noteId": "c059", "relation": "解", "relationTrad": "解", "text": "憨山以死活之死、天地大德曰生作結。", "textTrad": "憨山以死活之死、天地大德曰生作結。", "relationSimp": "解", "textSimp": "憨山以死活之死、天地大德曰生作结。" }, { "noteId": "c062", "relation": "輯文", "relationTrad": "輯文", "text": "嚴遵輯文以廢道尚力、大命以絕作結。", "textTrad": "嚴遵輯文以廢道尚力、大命以絕作結。", "relationSimp": "辑文", "textSimp": "严遵辑文以废道尚力、大命以绝作结。" } ], "nameSimp": "今舍慈且勇……天将救之，以慈卫之", "questionSimp": "舍三宝何以必死？慈何以能战守而得上天救卫？", "introSimp": "此组聚于末二句。河上公以舍慈仁而勇武、舍俭约而奢泰、舍后己而为人先则动入死地；又以慈仁者百姓亲附、并心一意，故战则胜敌、守则坚固，天将救助善人必与慈仁之性使能自营助。王弼注仅存「且犹取也」与「相慜而不避于难」二条，语最简而点出「取」字之训。成玄英以行乖三宝则沦溺死生为第四重，其疏以六根兵马对于六尘、慈心自守虚静为内解，以天尊救度行慈之人、还同慈悲俯相卫护释天救。唐玄宗御注以勇则害物、广则伤财、先则人怨，伤财害物聚怨于人是必死之道；以用慈以战利在全众、以守利在安人释胜固。御疏以苟且释「且」，以舍利物之慈而苟且害人之勇、舍节用之俭而苟且奢泰之广、舍谦退之后而苟且矜伐之先，谓理国则国亡、修身则身丧；又以慈为三宝之首、天道福善释天救慈卫。李荣以好勇不仁则亡、用广不节则困、无德居先则危释舍宝，以战阵必克、玄天加护、至道保守释战守天救，兼存内外两解。陆希声以过涉灭顶、伤财害民、犯上作乱释舍宝，以爱人者人亦爱之、忧人者人亦忧之、人忧之则助之，故阵正守固，天将救斯人必以慈爱赋之，又以凶德为蹶反证。吕惠卿以刚强之徒释舍宝，以慈故俭、俭故不敢先，慈为三宝所自始，舍慈则死、保慈则生，故天将救之以慈卫之。苏辙以勇、广、先三者为众所疾故常近于死，以慈御物则物爱之如己父母、虽效死而不辞，天将救是人则开其心志使之无所不慈而物皆为之卫。吴澄以刚强侈肆锐进为死之徒，以慈为生之道、仁之德、三宝之首，人人亲之如父母故人不忍敌攻，人助其父母者多，人力不逮则天救助，并引曹操苻坚与吴晋赤壁青冈之事为证，最具史论色彩。憨山以死活之死释「死」，谓血气夸侈争胜皆死法，以王师无敌、民效死勿去、天地大德曰生释战守天救。严遵辑文谓反和逆神、动违自然，福远祸近、大命以绝，非命薄非人贼，乃废道而尚力，从天人相与立说。诸家解「死」或为死亡、或为死道、或为无生意，解「天救」或为天与慈性、或为天道福善、或为人力不逮之助，而皆以舍慈为取死之由、以慈为战守之本。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.934Z", "keyPrefix": "laozi-67", "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-67", "slug": "67", "order": 67, "title": "第六十七章", "titleSimp": "第六十七章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第六十七章〈天下皆謂我道大章〉六句：天下皆謂我道大，似不肖；夫唯大，故似不肖，若肖，久矣其細也夫；我有三寶，持而保之，一曰慈，二曰儉，三曰不敢為天下先；慈故能勇，儉故能廣，不敢為天下先，故能成器長；今舍慈且勇，舍儉且廣，舍後且先，死矣；夫慈，以戰則勝，以守則固，天將救之，以慈衛之。王夫之《老子衍》此章公開轉錄本殘闕，經文至「今舍」而止，注文全佚，故不列，與王弼第六十六章注闕同例。全章先解「道大似不肖」：天下見道廣大而無所象似，疑其一無所能；唯其大而不可名，故似不肖；若有所肖似，則同於一物，早已細小。次陳三寶：慈、儉、不敢為天下先，持守不失。次明三寶之用：慈故能勇，儉故能廣，不敢為先故能成器長。次反言舍三寶之害：舍慈而勇、舍儉而廣、舍後而先，則入死道。末專嘆慈之功：以戰則勝，以守則固，天將救之，以慈衛之。河上公逐句為注，以佯愚似不肖、不辨惠為釋首句；以愛百姓若赤子、賦斂若取之於己、執謙退不為倡始釋三寶；以勇於忠孝、民日用寬廣、為道人之長釋三用；以動入死地釋舍寶；以百姓親附并心一意、天與慈仁之性釋戰守天救，注十二條。王弼注六條，以「久矣其細」申肖則失其所以為大，以「慈以陳則勝，以守則固」釋慈故能勇，以節儉愛費天下不匱釋儉故能廣，以唯後外其身、為物所歸、然後乃能立成器為天下利為物之長釋成器長，以「且猶取也」釋舍，以「相慜而不避於難」釋以戰則勝。成玄英標章義，分全章為五重：爾不矜夸故能高大、具陳三寶令物歸依、重迭三寶嘆其功用、行乖三寶淪溺死生、總嘆大慈功能勝妙；以接物謙和、不矜夸嗤笑釋道大，以不肖猶不善釋河上本異文，以道寶、經寶、師寶分屬慈、儉、不敢先，以勇入三界、儉素清高、獨處玉京位居九五釋三用，以六根兵馬對於六塵、慈心自守虛靜釋戰守；章義一則、疏八條。唐玄宗御注以肖為似，以無所象似故稱大，以三行甚可珍貴、能理身理國釋三寶，以慈則廣救、儉則用足、不敢為先故樂推釋三用，以傷財害物、聚怨於人釋舍寶，以利在全眾、利在安人釋戰守；御疏引《論語》「仁者必有勇」，以體仁博施、節用厚人、不為事始分釋三寶，以天道福善、天將助護申天救慈衛；御注六條、御疏六條。李榮以晦迹同塵、不似智不似愚釋不肖，以七珍對三寶，以仁慧萬物、薄賦輕徭、忘己濟物分釋慈儉不敢先，以無敵故勇、處理有餘故廣、為物所尊故成器長釋三用，以好勇不仁則亡、用廣不節則困、無德居先則危釋舍寶，注四條。陸希聲以甯武子其智可及其愚不可及為比，以仁者必有勇、節用而愛人、用九見群龍無首分釋三寶之用，以過涉滅頂、傷財害民、犯上作亂釋舍寶，以愛人者人亦愛之、天以慈愛賦人釋戰守，傳一段。呂惠卿以道外无物故无所肖、无我而不爭故能持三寶立說，以寬容於物、徐而不費、未嘗先人分釋慈儉不敢先，以柔弱勝剛强、不費而不可既、皆從我者釋三用，以愛克厥威、允罔功而終能立威明慈之戰守，傳一段。蘇轍以道曠然無形、與物無一相似釋大，以世俗貴勇敢尚廣大夸進銳、吾所寶者慈忍儉約廉退釋三寶，以勇決易挫、廣大易窮、進銳多惡於人分釋三用，以勇廣先為眾所疾釋舍寶，以物愛之如父母、天開其心志釋戰守，解七條。吳澄以達巷黨人言孔子大而無一善之成名釋不肖，以柔弱哀閔、寡小節約、謙讓退却分釋三寶，以似怯而勇、似狹而廣、自後人先分釋三用，以人不忍敵攻、天亦救助釋戰守，注四條。憨山以所守至約釋道大，以并包萬物、嗇而有不敢盡用、虛懷遊世無我而不與物對分釋三寶，以物莫能勝、心常自足、物我兩忘分釋三用，以死活之死、王師無敵民效死勿去釋舍寶與戰守，解一段（本站分三條）。魏源以大則不肖、肖則不大立說，引金人銘、揚雄、董思靖、蘇轍為證，校記詳列傅奕、《韓非》與河上異文，本義一段、校記一條。嚴遵《指歸》此章《玄德纂疏》存輯文一條，謂反和逆神、動違自然，廢道尚力則大命以絕，輯文一條。河上公題「三寳第六十七」；成玄英題「天下章第六十七」；《玄德纂疏》、呂惠卿、蘇轍題「天下皆謂章第六十七」，王弼本無章題；吳澄以此章為其第五十七章；魏源移上章「天下皆謂我道大」三句入此章，為其第五十八章。王弼「今舍慈且勇」三句無「其」字，河上公、吳澄、憨山亦無，成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍、魏源有；河上公作「天下皆謂我大似不肖」，無「道」字；成玄英、唐玄宗、陸希聲、呂惠卿、蘇轍作「保而持之」，吳澄作「寳而持之」；河上公、吳澄、憨山「若肖久矣其細」下無「也夫」；王弼注引「以陳則勝」，陸希聲經文作「以戰則正」；魏源校記出傅奕「我」作「吾」、無「道」字、「死矣」作「是謂入死門」等異文。並見校記。", "summarySimp": "第六十七章〈天下皆谓我道大章〉六句：天下皆谓我道大，似不肖；夫唯大，故似不肖，若肖，久矣其细也夫；我有三宝，持而保之，一曰慈，二曰俭，三曰不敢为天下先；慈故能勇，俭故能广，不敢为天下先，故能成器长；今舍慈且勇，舍俭且广，舍后且先，死矣；夫慈，以战则胜，以守则固，天将救之，以慈卫之。王夫之《老子衍》此章公开转录本残阙，经文至「今舍」而止，注文全佚，故不列，与王弼第六十六章注阙同例。全章先解「道大似不肖」：天下见道广大而无所象似，疑其一无所能；唯其大而不可名，故似不肖；若有所肖似，则同于一物，早已细小。次陈三宝：慈、俭、不敢为天下先，持守不失。次明三宝之用：慈故能勇，俭故能广，不敢为先故能成器长。次反言舍三宝之害：舍慈而勇、舍俭而广、舍后而先，则入死道。末专叹慈之功：以战则胜，以守则固，天将救之，以慈卫之。河上公逐句为注，以佯愚似不肖、不辨惠为释首句；以爱百姓若赤子、赋敛若取之于己、执谦退不为倡始释三宝；以勇于忠孝、民日用宽广、为道人之长释三用；以动入死地释舍宝；以百姓亲附并心一意、天与慈仁之性释战守天救，注十二条。王弼注六条，以「久矣其细」申肖则失其所以为大，以「慈以陈则胜，以守则固」释慈故能勇，以节俭爱费天下不匮释俭故能广，以唯后外其身、为物所归、然后乃能立成器为天下利为物之长释成器长，以「且犹取也」释舍，以「相慜而不避于难」释以战则胜。成玄英标章义，分全章为五重：尔不矜夸故能高大、具陈三宝令物归依、重迭三宝叹其功用、行乖三宝沦溺死生、总叹大慈功能胜妙；以接物谦和、不矜夸嗤笑释道大，以不肖犹不善释河上本异文，以道宝、经宝、师宝分属慈、俭、不敢先，以勇入三界、俭素清高、独处玉京位居九五释三用，以六根兵马对于六尘、慈心自守虚静释战守；章义一则、疏八条。唐玄宗御注以肖为似，以无所象似故称大，以三行甚可珍贵、能理身理国释三宝，以慈则广救、俭则用足、不敢为先故乐推释三用，以伤财害物、聚怨于人释舍宝，以利在全众、利在安人释战守；御疏引《论语》「仁者必有勇」，以体仁博施、节用厚人、不为事始分释三宝，以天道福善、天将助护申天救慈卫；御注六条、御疏六条。李荣以晦迹同尘、不似智不似愚释不肖，以七珍对三宝，以仁慧万物、薄赋轻徭、忘己济物分释慈俭不敢先，以无敌故勇、处理有余故广、为物所尊故成器长释三用，以好勇不仁则亡、用广不节则困、无德居先则危释舍宝，注四条。陆希声以宁武子其智可及其愚不可及为比，以仁者必有勇、节用而爱人、用九见群龙无首分释三宝之用，以过涉灭顶、伤财害民、犯上作乱释舍宝，以爱人者人亦爱之、天以慈爱赋人释战守，传一段。吕惠卿以道外无物故无所肖、无我而不争故能持三宝立说，以宽容于物、徐而不费、未尝先人分释慈俭不敢先，以柔弱胜刚强、不费而不可既、皆从我者释三用，以爱克厥威、允罔功而终能立威明慈之战守，传一段。苏辙以道旷然无形、与物无一相似释大，以世俗贵勇敢尚广大夸进锐、吾所宝者慈忍俭约廉退释三宝，以勇决易挫、广大易穷、进锐多恶于人分释三用，以勇广先为众所疾释舍宝，以物爱之如父母、天开其心志释战守，解七条。吴澄以达巷党人言孔子大而无一善之成名释不肖，以柔弱哀闵、寡小节约、谦让退却分释三宝，以似怯而勇、似狭而广、自后人先分释三用，以人不忍敌攻、天亦救助释战守，注四条。憨山以所守至约释道大，以并包万物、啬而有不敢尽用、虚怀游世无我而不与物对分释三宝，以物莫能胜、心常自足、物我两忘分释三用，以死活之死、王师无敌民效死勿去释舍宝与战守，解一段（本站分三条）。魏源以大则不肖、肖则不大立说，引金人铭、扬雄、董思靖、苏辙为证，校记详列傅奕、《韩非》与河上异文，本义一段、校记一条。严遵《指归》此章《玄德纂疏》存辑文一条，谓反和逆神、动违自然，废道尚力则大命以绝，辑文一条。河上公题「三寳第六十七」；成玄英题「天下章第六十七」；《玄德纂疏》、吕惠卿、苏辙题「天下皆谓章第六十七」，王弼本无章题；吴澄以此章为其第五十七章；魏源移上章「天下皆谓我道大」三句入此章，为其第五十八章。王弼「今舍慈且勇」三句无「其」字，河上公、吴澄、憨山亦无，成玄英、唐玄宗、陆希声、吕惠卿、苏辙、魏源有；河上公作「天下皆谓我大似不肖」，无「道」字；成玄英、唐玄宗、陆希声、吕惠卿、苏辙作「保而持之」，吴澄作「寳而持之」；河上公、吴澄、憨山「若肖久矣其细」下无「也夫」；王弼注引「以陈则胜」，陆希声经文作「以战则正」；魏源校记出傅奕「我」作「吾」、无「道」字、「死矣」作「是谓入死门」等异文。并见校记。", 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