{ "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-77", "no": 77, "part": "德經", "partSimp": "德经", "title": "第七十七章", "titleSimp": "第七十七章", "intro": "《老子》第七十七章，河上公題「天道第七十七」；成玄英、呂惠卿、蘇轍並題「天之道章第七十七」；王弼本、陸希聲本、憨山本此章無章題（憨山次為七十七章）；吳澄以此章為其第六十四章，魏源亦以此章為其第六十四章。王弼通行本正文六句：天之道其猶張弓與；高者抑之，下者舉之，有餘者損之，不足者補之；天之道損有餘而補不足；人之道則不然，損不足以奉有餘；孰能有餘以奉天下，唯有道者；是以聖人爲而不恃，功成而不處，其不欲見賢。全章先以張弓立喻，次言抑高舉下、損有補不足之均，再判天道之損有餘與人道之損不足為相反之兩途，末舉聖人爲而不恃、功成不處、不欲見賢以結之，故成玄英標一章三別：第一起譬喻略示高下，第二正說廣明損益，第三舉聖結成其義。王弼注止二條：一在「人之道則不然」下，謂與天地合德乃能包之如天之道，如人之量則各有其身、不得相均，唯無身無私乎自然，然後乃能與天地合德；一在章末，謂唯能處盈而全虛、損存以補無、和光同塵、蕩而均者唯其道，是以聖人不欲示其賢以均天下。「高者抑之」以下全無注，本站不為補造。河上公逐句九條，以天道暗昧（《纂疏》所引作「天道孔明」）舉物類以為喻，以張弓和調如是乃可用、抑高舉下損強益弱天之道釋第二句，以天之道損有餘而益謙、天常以中和為上釋第三句，以人道則與天道反、世俗之人損貧以奉富奪弱以益強釋第四句，以誰能居有餘之位自省爵祿以奉天下不足者乎釋第五句，以聖人為德施不恃其報、功成事就不處其位、不欲使人知己之賢匿功不居榮釋末三句。成玄英標章義，章義駢文云「天道虛無，非情可測，欲知其意，猶似張弓」「天道損於有餘，人道減於不足，天人反用，損益殊乖」，歸於「其唯有道之夫，方契幽玄之妙」；其疏五條，以舉下使高、抑高令下、高下調適方始運箭釋喻，以傲慢有餘者必招損敗、謙不足者與之福善釋損益，以福善禍淫自然之理、仍前生後重起此文釋天人相反，以誰能有財德以施天下蒼生、唯懷道之人獨能濟物釋第五句，以撝謙退己、推功於物、韜光晦迹釋末句。唐玄宗御注七條、御疏七條：御注以天道玄遠非喻不明、故舉張弓以彰其用起，以張弓如此乃能命中、是猶天道虧盈益謙、欲令人君法天字人，以大道平施、裒多益寡、人則違天翻損不足，以誰能以己有餘奉與天下之人不足者、獨有道爾，以聖人法天、稱物均施、施平於物、不恃其功，以推功不處、蓋不欲令物見其賢能；御疏辨架箭準的與發矢遠近，歷言日月寒暑一往一來、來則損其有餘、往者與其不足則成歲功，引《易》謙卦「裒多益寡」，末結「此亦損有餘之意也」。嚴遵《指歸》德經原卷不帶此章，惟《玄德纂疏》存「嚴曰」一則，謂弦高急者寬而緩之、弦弛下者攝而上之、其餘者削而損之、不足者補而益之，歸於「弦質相任，調和為常，故弓可用而矢可行」。李榮六條，以人事近而淺、天道遠而深、迷徒易曉、正道難明說借喻之故，以不高不下中於前期、為國之政損有餘之富益不足之貧、不有不空合於中道釋張弓，以釋天道以合喻、言人為行與天道反未能損強益弱而乃滅貧增富釋天人，以誰能法天道以為行、損盈益謙釋第五句，以聖人為德不賴其報、成物不處其功、欲隱其聖德晦其賢才、爭名之患自除釋末句，又別以「畏天損有餘也」一句當「不欲見賢」。陸希聲傳二節，據《易》「立天之道曰陰與陽」，謂陽昇極天則降、陰降極地則昇，此則抑高舉下、蓋張弓之象；又以天道盈虛一章七閏損日之有餘補月之不足，對人道之損其不足之民而奉有餘之君；末以在易「損下益上曰損，損上益下曰益，以下為本」證聖人不恃其事、不居其所，結云「皆損有餘奉不足之旨」。呂惠卿傳二節，以天之道無為而已矣、無為則無私、無私則均立說，謂非故以抑高而舉下，無為任物之自然則高者為有餘不得不抑而損、下者為不足不得不舉而益，引「滿招損，謙受益，時乃天道」；又以有道者知未始有物，凡有為之功名皆我所餘而天下之所不足而爭之，故損之以奉天下而不有。蘇轍四條，以張弓上筋、弛弓上角況天之抑高舉下，以天無私故均、人多私故不均釋前段，以有道者澹足萬物而不辭、既以為人己愈有、既與人己愈多釋第五句，以為而恃、成而處則賢見於世，賢見於世則是以有餘自奉釋末句。吳澄四條，以弛弓俯其體則弣在上、弰向下，張之仰其體則弣向下、弰在上，說明抑弣之高、舉弰之下；以天道虧盈而益謙、人則併寡以益其多、吞小以益其大、取貧以益其富為逆天道；以有道之君貴為天子、富有四海而不自有其貴富，菲飲食、惡衣服、卑宮室、薄稅斂，是以己之有餘奉天下；以聖人不恃所為之能而若無能、不居所成之功而若無功、不欲顯示其功能之賢於人，皆損己之有餘。憨山解二節，以弓本弣高而有餘、弰下而不足，張而用之則抑高舉下、上下均停然後巧於中的，否則由基、逢蒙無所施其巧；謂天道但施而不受，皆損一氣之有餘以補萬物之不足，人道但受而不施，皆損百姓之不足以補一人之有餘；又以有道者達性分之至足、一身之外皆餘物，故堯舜有天下而不與；結謂損之至故天下樂推而不厭，雖不欲見賢不可得也。魏源本義一段、校記一條，謂此承上章柔弱處下、強大處上之意而舉天道以申之，引「將欲翕之，必固張之」證張者剛強之意，謂天之道惡盈而好謙，高者必至於自抑、自下者必舉，有餘者必至於自損、自屈者必伸；又謂有道之聖人雖有至賢之行而不欲以自見，此為道日損、必至於損之又損；其校記歷舉傅奕「乎」作「者歟」、「不足者補之」一作「與之」、傅奕「孰能損有餘而奉不足於天下者，其唯有道者乎」、「功成而不處」傅奕作「不居」、「其不欲見賢邪」王弼無「邪」字。王夫之《老子衍》公開轉錄本止於第六十六章，俞樾《諸子平議》此章未列，故均不列。本站以王弼《老子注》通行本為底本，分列河上公章句、王弼注、成玄英義疏、唐玄宗御注御疏、嚴遵指歸輯文、李榮注、陸希聲傳、呂惠卿傳、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》，並附編者今譯。", "introSimp": "《老子》第七十七章，河上公题「天道第七十七」；成玄英、吕惠卿、苏辙并题「天之道章第七十七」；王弼本、陆希声本、憨山本此章无章题（憨山次为七十七章）；吴澄以此章为其第六十四章，魏源亦以此章为其第六十四章。王弼通行本正文六句：天之道其犹张弓与；高者抑之，下者举之，有余者损之，不足者补之；天之道损有余而补不足；人之道则不然，损不足以奉有余；孰能有余以奉天下，唯有道者；是以圣人为而不恃，功成而不处，其不欲见贤。全章先以张弓立喻，次言抑高举下、损有补不足之均，再判天道之损有余与人道之损不足为相反之两途，末举圣人为而不恃、功成不处、不欲见贤以结之，故成玄英标一章三别：第一起譬喻略示高下，第二正说广明损益，第三举圣结成其义。王弼注止二条：一在「人之道则不然」下，谓与天地合德乃能包之如天之道，如人之量则各有其身、不得相均，唯无身无私乎自然，然后乃能与天地合德；一在章末，谓唯能处盈而全虚、损存以补无、和光同尘、荡而均者唯其道，是以圣人不欲示其贤以均天下。「高者抑之」以下全无注，本站不为补造。河上公逐句九条，以天道暗昧（《纂疏》所引作「天道孔明」）举物类以为喻，以张弓和调如是乃可用、抑高举下损强益弱天之道释第二句，以天之道损有余而益谦、天常以中和为上释第三句，以人道则与天道反、世俗之人损贫以奉富夺弱以益强释第四句，以谁能居有余之位自省爵禄以奉天下不足者乎释第五句，以圣人为德施不恃其报、功成事就不处其位、不欲使人知己之贤匿功不居荣释末三句。成玄英标章义，章义骈文云「天道虚无，非情可测，欲知其意，犹似张弓」「天道损于有余，人道减于不足，天人反用，损益殊乖」，归于「其唯有道之夫，方契幽玄之妙」；其疏五条，以举下使高、抑高令下、高下调适方始运箭释喻，以傲慢有余者必招损败、谦不足者与之福善释损益，以福善祸淫自然之理、仍前生后重起此文释天人相反，以谁能有财德以施天下苍生、唯怀道之人独能济物释第五句，以㧑谦退己、推功于物、韬光晦迹释末句。唐玄宗御注七条、御疏七条：御注以天道玄远非喻不明、故举张弓以彰其用起，以张弓如此乃能命中、是犹天道亏盈益谦、欲令人君法天字人，以大道平施、裒多益寡、人则违天翻损不足，以谁能以己有余奉与天下之人不足者、独有道尔，以圣人法天、称物均施、施平于物、不恃其功，以推功不处、盖不欲令物见其贤能；御疏辨架箭准的与发矢远近，历言日月寒暑一往一来、来则损其有余、往者与其不足则成岁功，引《易》谦卦「裒多益寡」，末结「此亦损有余之意也」。严遵《指归》德经原卷不带此章，惟《玄德纂疏》存「严曰」一则，谓弦高急者宽而缓之、弦弛下者摄而上之、其余者削而损之、不足者补而益之，归于「弦质相任，调和为常，故弓可用而矢可行」。李荣六条，以人事近而浅、天道远而深、迷徒易晓、正道难明说借喻之故，以不高不下中于前期、为国之政损有余之富益不足之贫、不有不空合于中道释张弓，以释天道以合喻、言人为行与天道反未能损强益弱而乃灭贫增富释天人，以谁能法天道以为行、损盈益谦释第五句，以圣人为德不赖其报、成物不处其功、欲隐其圣德晦其贤才、争名之患自除释末句，又别以「畏天损有余也」一句当「不欲见贤」。陆希声传二节，据《易》「立天之道曰阴与阳」，谓阳升极天则降、阴降极地则升，此则抑高举下、盖张弓之象；又以天道盈虚一章七闰损日之有余补月之不足，对人道之损其不足之民而奉有余之君；末以在易「损下益上曰损，损上益下曰益，以下为本」证圣人不恃其事、不居其所，结云「皆损有余奉不足之旨」。吕惠卿传二节，以天之道无为而已矣、无为则无私、无私则均立说，谓非故以抑高而举下，无为任物之自然则高者为有余不得不抑而损、下者为不足不得不举而益，引「满招损，谦受益，时乃天道」；又以有道者知未始有物，凡有为之功名皆我所余而天下之所不足而争之，故损之以奉天下而不有。苏辙四条，以张弓上筋、弛弓上角况天之抑高举下，以天无私故均、人多私故不均释前段，以有道者澹足万物而不辞、既以为人己愈有、既与人己愈多释第五句，以为而恃、成而处则贤见于世，贤见于世则是以有余自奉释末句。吴澄四条，以弛弓俯其体则弣在上、弰向下，张之仰其体则弣向下、弰在上，说明抑弣之高、举弰之下；以天道亏盈而益谦、人则并寡以益其多、吞小以益其大、取贫以益其富为逆天道；以有道之君贵为天子、富有四海而不自有其贵富，菲饮食、恶衣服、卑宫室、薄税敛，是以己之有余奉天下；以圣人不恃所为之能而若无能、不居所成之功而若无功、不欲显示其功能之贤于人，皆损己之有余。憨山解二节，以弓本弣高而有余、弰下而不足，张而用之则抑高举下、上下均停然后巧于中的，否则由基、逢蒙无所施其巧；谓天道但施而不受，皆损一气之有余以补万物之不足，人道但受而不施，皆损百姓之不足以补一人之有余；又以有道者达性分之至足、一身之外皆余物，故尧舜有天下而不与；结谓损之至故天下乐推而不厌，虽不欲见贤不可得也。魏源本义一段、校记一条，谓此承上章柔弱处下、强大处上之意而举天道以申之，引「将欲翕之，必固张之」证张者刚强之意，谓天之道恶盈而好谦，高者必至于自抑、自下者必举，有余者必至于自损、自屈者必伸；又谓有道之圣人虽有至贤之行而不欲以自见，此为道日损、必至于损之又损；其校记历举傅奕「乎」作「者欤」、「不足者补之」一作「与之」、傅奕「孰能损有余而奉不足于天下者，其唯有道者乎」、「功成而不处」傅奕作「不居」、「其不欲见贤邪」王弼无「邪」字。王夫之《老子衍》公开转录本止于第六十六章，俞樾《诸子平议》此章未列，故均不列。本站以王弼《老子注》通行本为底本，分列河上公章句、王弼注、成玄英义疏、唐玄宗御注御疏、严遵指归辑文、李荣注、陆希声传、吕惠卿传、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》，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。河上公逐句九條；王弼二條而「高者抑之」以下無注；成玄英章義二則、疏五條；唐玄宗御注七條、御疏七條；嚴遵輯文一則；李榮六條；陸希聲傳二節；呂惠卿傳二節；蘇轍四條；吳澄四條；憨山解二節；魏源本義一段、校記一條。王夫之《老子衍》公開轉錄本止於第六十六章；俞樾此章未列。河上公題「天道第七十七」；成玄英、呂惠卿、蘇轍並題「天之道章第七十七」；王弼本、陸希聲本、憨山本無章題；吳澄、魏源均以此章為其第六十四章。諸本異文：王弼本作「其猶張弓與」，《纂疏》本與陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源本作「乎」，傅奕作「者歟」；王弼本作「不足者補之」，《纂疏》本、河上公、呂惠卿本作「與之」；王弼、河上公作「損有餘而補不足」，《纂疏》本、呂惠卿、蘇轍本無「而」字；王弼本作「孰能有餘以奉天下」，陸希聲本作「孰能以有餘而奉於天下其唯有道者乎」，《纂疏》本、呂惠卿、蘇轍、吳澄、憨山、魏源本作「孰能以有餘奉天下」，傅奕本作「孰能損有餘而奉不足於天下者」；「功成而不處」陸希聲作「成功而不居」，《纂疏》本、呂惠卿、蘇轍作「功成不處」，吳澄作「功成而不居」；「其不欲見賢」下王弼本無語氣詞，《纂疏》作「也」，陸希聲、呂惠卿、憨山作「耶」，蘇轍、吳澄、魏源作「邪」。正文從王弼通行本，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。河上公逐句九条；王弼二条而「高者抑之」以下无注；成玄英章义二则、疏五条；唐玄宗御注七条、御疏七条；严遵辑文一则；李荣六条；陆希声传二节；吕惠卿传二节；苏辙四条；吴澄四条；憨山解二节；魏源本义一段、校记一条。王夫之《老子衍》公开转录本止于第六十六章；俞樾此章未列。河上公题「天道第七十七」；成玄英、吕惠卿、苏辙并题「天之道章第七十七」；王弼本、陆希声本、憨山本无章题；吴澄、魏源均以此章为其第六十四章。诸本异文：王弼本作「其犹张弓与」，《纂疏》本与陆希声、吕惠卿、苏辙、吴澄、憨山、魏源本作「乎」，傅奕作「者欤」；王弼本作「不足者补之」，《纂疏》本、河上公、吕惠卿本作「与之」；王弼、河上公作「损有余而补不足」，《纂疏》本、吕惠卿、苏辙本无「而」字；王弼本作「孰能有余以奉天下」，陆希声本作「孰能以有余而奉于天下其唯有道者乎」，《纂疏》本、吕惠卿、苏辙、吴澄、憨山、魏源本作「孰能以有余奉天下」，傅奕本作「孰能损有余而奉不足于天下者」；「功成而不处」陆希声作「成功而不居」，《纂疏》本、吕惠卿、苏辙作「功成不处」，吴澄作「功成而不居」；「其不欲见贤」下王弼本无语气词，《纂疏》作「也」，陆希声、吕惠卿、憨山作「耶」，苏辙、吴澄、魏源作「邪」。正文从王弼通行本，异文见校记。", "slug": "77", "order": 77, "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第七十七章〈天道章〉六句：天之道其猶張弓與；高者抑之，下者舉之，有餘者損之，不足者補之；天之道損有餘而補不足；人之道則不然，損不足以奉有餘；孰能有餘以奉天下，唯有道者；是以聖人為而不恃，功成而不處，其不欲見賢。王夫之《老子衍》公開轉錄本止於第六十六章；俞樾《諸子平議》此章未列，故均不列。全章先以張弓立喻，次言抑高舉下、損有補不足之均，再判天道之損有餘與人道之損不足為相反之兩途，末舉聖人為而不恃、功成不處、不欲見賢以結之，故成玄英標一章三別：第一起譬喻略示高下，第二正說廣明損益，第三舉聖結成其義。河上公逐句九條，以天道暗昧（《纂疏》所引作「天道孔明」）舉物類以為喻，以張弓和調如是乃可用、抑高舉下損強益弱天之道釋第二句，以天之道損有餘而益謙、天常以中和為上釋第三句，以人道則與天道反、世俗之人損貧以奉富奪弱以益強釋第四句，以誰能居有餘之位自省爵祿以奉天下不足者乎釋第五句，以聖人為德施不恃其報、功成事就不處其位、不欲使人知己之賢匿功不居榮釋末三句。王弼注止二條：一在「人之道則不然」下，謂與天地合德乃能包之如天之道，如人之量則各有其身、不得相均，唯無身無私乎自然，然後乃能與天地合德；一在章末，謂唯能處盈而全虛、損存以補無、和光同塵、蕩而均者唯其道，是以聖人不欲示其賢以均天下。「高者抑之」以下全無注，本站不為補造。成玄英標章義，章義駢文云「天道虛無，非情可測，欲知其意，猶似張弓」「天道損於有餘，人道減於不足，天人反用，損益殊乖」，歸於「其唯有道之夫，方契幽玄之妙」；其疏五條，以舉下使高、抑高令下、高下調適方始運箭釋喻，以傲慢有餘者必招損敗、謙不足者與之福善釋損益，以福善禍淫自然之理、仍前生後重起此文釋天人相反，以誰能有財德以施天下蒼生、唯懷道之人獨能濟物釋第五句，以撝謙退己、推功於物、韜光晦迹釋末句。唐玄宗御注七條、御疏七條：御注以天道玄遠非喻不明、故舉張弓以彰其用起，以張弓如此乃能命中、是猶天道虧盈益謙、欲令人君法天字人，以大道平施、裒多益寡、人則違天翻損不足，以誰能以己有餘奉與天下之人不足者、獨有道爾，以聖人法天、稱物均施、施平於物、不恃其功，以推功不處、蓋不欲令物見其賢能；御疏辨架箭準的與發矢遠近，歷言日月寒暑一往一來、來則損其有餘、往者與其不足則成歲功，引《易》謙卦「裒多益寡」，末結「此亦損有餘之意也」。嚴遵《指歸》德經原卷不帶此章，惟《玄德纂疏》存「嚴曰」一則，謂弦高急者寬而緩之、弦弛下者攝而上之、其餘者削而損之、不足者補而益之，歸於「弦質相任，調和為常，故弓可用而矢可行」。李榮六條，以人事近而淺、天道遠而深、迷徒易曉、正道難明說借喻之故，以不高不下中於前期、為國之政損有餘之富益不足之貧、不有不空合於中道釋張弓，以釋天道以合喻、言人為行與天道反未能損強益弱而乃滅貧增富釋天人，以誰能法天道以為行、損盈益謙釋第五句，以聖人為德不賴其報、成物不處其功、欲隱其聖德晦其賢才、爭名之患自除釋末句，又別以「畏天損有餘也」一句當「不欲見賢」。陸希聲傳二節，據《易》「立天之道曰陰與陽」，謂陽昇極天則降、陰降極地則昇，此則抑高舉下、蓋張弓之象；又以天道盈虛一章七閏損日之有餘補月之不足，對人道之損其不足之民而奉有餘之君；末以在易「損下益上曰損，損上益下曰益，以下為本」證聖人不恃其事、不居其所，結云「皆損有餘奉不足之旨」。呂惠卿傳二節，以天之道無為而已矣、無為則無私、無私則均立說，謂非故以抑高而舉下，無為任物之自然則高者為有餘不得不抑而損、下者為不足不得不舉而益，引「滿招損，謙受益，時乃天道」；又以有道者知未始有物，凡有為之功名皆我所餘而天下之所不足而爭之，故損之以奉天下而不有。蘇轍四條，以張弓上筋、弛弓上角況天之抑高舉下，以天無私故均、人多私故不均釋前段，以有道者澹足萬物而不辭、既以為人己愈有、既與人己愈多釋第五句，以為而恃、成而處則賢見於世，賢見於世則是以有餘自奉釋末句。吳澄四條，以弛弓俯其體則弣在上、弰向下，張之仰其體則弣向下、弰在上，說明抑弣之高、舉弰之下；以天道虧盈而益謙、人則併寡以益其多、吞小以益其大、取貧以益其富為逆天道；以有道之君貴為天子、富有四海而不自有其貴富，菲飲食、惡衣服、卑宮室、薄稅斂，是以己之有餘奉天下；以聖人不恃所為之能而若無能、不居所成之功而若無功、不欲顯示其功能之賢於人，皆損己之有餘。憨山解二節，以弓本弣高而有餘、弰下而不足，張而用之則抑高舉下、上下均停然後巧於中的，否則由基、逢蒙無所施其巧；謂天道但施而不受，皆損一氣之有餘以補萬物之不足，人道但受而不施，皆損百姓之不足以補一人之有餘；又以有道者達性分之至足、一身之外皆餘物，故堯舜有天下而不與；結謂損之至故天下樂推而不厭，雖不欲見賢不可得也。魏源本義一段、校記一條，謂此承上章柔弱處下、強大處上之意而舉天道以申之，引「將欲翕之，必固張之」證張者剛強之意，謂天之道惡盈而好謙，高者必至於自抑、自下者必舉，有餘者必至於自損、自屈者必伸；又謂有道之聖人雖有至賢之行而不欲以自見，此為道日損、必至於損之又損；其校記歷舉傅奕「乎」作「者歟」、「不足者補之」一作「與之」、傅奕「孰能損有餘而奉不足於天下者，其唯有道者乎」、「功成而不處」傅奕作「不居」、「其不欲見賢邪」王弼無「邪」字。河上公題「天道第七十七」；成玄英、呂惠卿、蘇轍題「天之道章第七十七」；王弼本、陸希聲本無章題；憨山次為七十七章而無章題；吳澄、魏源均以此章為其第六十四章。諸本異文：《纂疏》本與陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源「與」作「乎」，傅奕作「者歟」；《纂疏》本、河上公、呂惠卿「補之」作「與之」；《纂疏》本、呂惠卿、蘇轍「損有餘而補不足」無「而」字；王弼本「孰能有餘以奉天下」諸家多作「孰能以有餘奉天下」，傅奕別為一句；陸希聲作「成功而不居」，《纂疏》本、呂惠卿、蘇轍作「功成不處」，吳澄作「功成而不居」；王弼本「其不欲見賢」下無語氣詞。正文從王弼通行本，異文見校記。", "summarySimp": "第七十七章〈天道章〉六句：天之道其犹张弓与；高者抑之，下者举之，有余者损之，不足者补之；天之道损有余而补不足；人之道则不然，损不足以奉有余；孰能有余以奉天下，唯有道者；是以圣人为而不恃，功成而不处，其不欲见贤。王夫之《老子衍》公开转录本止于第六十六章；俞樾《诸子平议》此章未列，故均不列。全章先以张弓立喻，次言抑高举下、损有补不足之均，再判天道之损有余与人道之损不足为相反之两途，末举圣人为而不恃、功成不处、不欲见贤以结之，故成玄英标一章三别：第一起譬喻略示高下，第二正说广明损益，第三举圣结成其义。河上公逐句九条，以天道暗昧（《纂疏》所引作「天道孔明」）举物类以为喻，以张弓和调如是乃可用、抑高举下损强益弱天之道释第二句，以天之道损有余而益谦、天常以中和为上释第三句，以人道则与天道反、世俗之人损贫以奉富夺弱以益强释第四句，以谁能居有余之位自省爵禄以奉天下不足者乎释第五句，以圣人为德施不恃其报、功成事就不处其位、不欲使人知己之贤匿功不居荣释末三句。王弼注止二条：一在「人之道则不然」下，谓与天地合德乃能包之如天之道，如人之量则各有其身、不得相均，唯无身无私乎自然，然后乃能与天地合德；一在章末，谓唯能处盈而全虚、损存以补无、和光同尘、荡而均者唯其道，是以圣人不欲示其贤以均天下。「高者抑之」以下全无注，本站不为补造。成玄英标章义，章义骈文云「天道虚无，非情可测，欲知其意，犹似张弓」「天道损于有余，人道减于不足，天人反用，损益殊乖」，归于「其唯有道之夫，方契幽玄之妙」；其疏五条，以举下使高、抑高令下、高下调适方始运箭释喻，以傲慢有余者必招损败、谦不足者与之福善释损益，以福善祸淫自然之理、仍前生后重起此文释天人相反，以谁能有财德以施天下苍生、唯怀道之人独能济物释第五句，以㧑谦退己、推功于物、韬光晦迹释末句。唐玄宗御注七条、御疏七条：御注以天道玄远非喻不明、故举张弓以彰其用起，以张弓如此乃能命中、是犹天道亏盈益谦、欲令人君法天字人，以大道平施、裒多益寡、人则违天翻损不足，以谁能以己有余奉与天下之人不足者、独有道尔，以圣人法天、称物均施、施平于物、不恃其功，以推功不处、盖不欲令物见其贤能；御疏辨架箭准的与发矢远近，历言日月寒暑一往一来、来则损其有余、往者与其不足则成岁功，引《易》谦卦「裒多益寡」，末结「此亦损有余之意也」。严遵《指归》德经原卷不带此章，惟《玄德纂疏》存「严曰」一则，谓弦高急者宽而缓之、弦弛下者摄而上之、其余者削而损之、不足者补而益之，归于「弦质相任，调和为常，故弓可用而矢可行」。李荣六条，以人事近而浅、天道远而深、迷徒易晓、正道难明说借喻之故，以不高不下中于前期、为国之政损有余之富益不足之贫、不有不空合于中道释张弓，以释天道以合喻、言人为行与天道反未能损强益弱而乃灭贫增富释天人，以谁能法天道以为行、损盈益谦释第五句，以圣人为德不赖其报、成物不处其功、欲隐其圣德晦其贤才、争名之患自除释末句，又别以「畏天损有余也」一句当「不欲见贤」。陆希声传二节，据《易》「立天之道曰阴与阳」，谓阳升极天则降、阴降极地则升，此则抑高举下、盖张弓之象；又以天道盈虚一章七闰损日之有余补月之不足，对人道之损其不足之民而奉有余之君；末以在易「损下益上曰损，损上益下曰益，以下为本」证圣人不恃其事、不居其所，结云「皆损有余奉不足之旨」。吕惠卿传二节，以天之道无为而已矣、无为则无私、无私则均立说，谓非故以抑高而举下，无为任物之自然则高者为有余不得不抑而损、下者为不足不得不举而益，引「满招损，谦受益，时乃天道」；又以有道者知未始有物，凡有为之功名皆我所余而天下之所不足而争之，故损之以奉天下而不有。苏辙四条，以张弓上筋、弛弓上角况天之抑高举下，以天无私故均、人多私故不均释前段，以有道者澹足万物而不辞、既以为人己愈有、既与人己愈多释第五句，以为而恃、成而处则贤见于世，贤见于世则是以有余自奉释末句。吴澄四条，以弛弓俯其体则弣在上、弰向下，张之仰其体则弣向下、弰在上，说明抑弣之高、举弰之下；以天道亏盈而益谦、人则并寡以益其多、吞小以益其大、取贫以益其富为逆天道；以有道之君贵为天子、富有四海而不自有其贵富，菲饮食、恶衣服、卑宫室、薄税敛，是以己之有余奉天下；以圣人不恃所为之能而若无能、不居所成之功而若无功、不欲显示其功能之贤于人，皆损己之有余。憨山解二节，以弓本弣高而有余、弰下而不足，张而用之则抑高举下、上下均停然后巧于中的，否则由基、逢蒙无所施其巧；谓天道但施而不受，皆损一气之有余以补万物之不足，人道但受而不施，皆损百姓之不足以补一人之有余；又以有道者达性分之至足、一身之外皆余物，故尧舜有天下而不与；结谓损之至故天下乐推而不厌，虽不欲见贤不可得也。魏源本义一段、校记一条，谓此承上章柔弱处下、强大处上之意而举天道以申之，引「将欲翕之，必固张之」证张者刚强之意，谓天之道恶盈而好谦，高者必至于自抑、自下者必举，有余者必至于自损、自屈者必伸；又谓有道之圣人虽有至贤之行而不欲以自见，此为道日损、必至于损之又损；其校记历举傅奕「乎」作「者欤」、「不足者补之」一作「与之」、傅奕「孰能损有余而奉不足于天下者，其唯有道者乎」、「功成而不处」傅奕作「不居」、「其不欲见贤邪」王弼无「邪」字。河上公题「天道第七十七」；成玄英、吕惠卿、苏辙题「天之道章第七十七」；王弼本、陆希声本无章题；憨山次为七十七章而无章题；吴澄、魏源均以此章为其第六十四章。诸本异文：《纂疏》本与陆希声、吕惠卿、苏辙、吴澄、憨山、魏源「与」作「乎」，傅奕作「者欤」；《纂疏》本、河上公、吕惠卿「补之」作「与之」；《纂疏》本、吕惠卿、苏辙「损有余而补不足」无「而」字；王弼本「孰能有余以奉天下」诸家多作「孰能以有余奉天下」，傅奕别为一句；陆希声作「成功而不居」，《纂疏》本、吕惠卿、苏辙作「功成不处」，吴澄作「功成而不居」；王弼本「其不欲见贤」下无语气词。正文从王弼通行本，异文见校记。", "dataFile": "data/chapters/laozi-77.json", "relationsFile": "data/commentary-relations-laozi-77.json", "url": "/laozi/77/", "volumeId": "dejing", "volumeTitle": "德經", "volumeTitleSimp": "德经", "orderLabel": "第七十七" }, "edition": { "base": "王弼《老子注》", "baseEdition": "王弼《老子注》通行本（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》、嚴遵《道德真經指歸》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》諸本對校；河上公此章據四部叢刊本、參《玄德纂疏》卷十九所引；王弼此章據道藏本而正文從通行本；成玄英、唐玄宗御注御疏、嚴遵、李榮此章據《玄德纂疏》卷十九所引；陸希聲、呂惠卿、蘇轍、吳澄據《道藏》本卷四；王夫之《老子衍》公開轉錄本止於第六十六章；俞樾《諸子平議》此章未列", "punctuation": "數字轉錄所附現代標點，本站僅作閱讀輔助，尚未逐字復核原刻", "digital": "中華典藏網、識典古籍、大道家園公開轉錄、Kanripo 漢籍全文資料庫（僅作文字底本）", "caution": "王弼道藏本此章正文作「天之道其猶張弓與高者抑之下者舉之有餘者損之不足者補之天之道損有餘而補不足人之道則不然損不足以奉有餘孰能有餘以奉天下唯有道者是以聖人爲而不恃功成而不處其不欲見賢」，注止二條，一在「人之道則不然」下、一在章末，「高者抑之」以下闕注。河上公題「天道第七十七」；成玄英、呂惠卿、蘇轍題「天之道章第七十七」；王弼本、陸希聲本無章題；憨山次為七十七章而無章題；吳澄、魏源均以此章為其第六十四章。諸本異文：《纂疏》本與陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源「與」作「乎」，傅奕作「者歟」；《纂疏》本、河上公、呂惠卿「補之」作「與之」；《纂疏》本、呂惠卿、蘇轍「損有餘而補不足」無「而」字；王弼本「孰能有餘以奉天下」諸家多作「孰能以有餘奉天下」，傅奕別為一句；陸希聲作「成功而不居」，《纂疏》本、呂惠卿、蘇轍作「功成不處」，吳澄作「功成而不居」；王弼本「其不欲見賢」下無語氣詞。正文從王弼通行本，異文見校記。", "baseSimp": "王弼《老子注》", "baseEditionSimp": "王弼《老子注》通行本（德经卷四）", "separationSimp": "河上公《老子道德经章句》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、李荣《道德真经注》、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》诸本对校；河上公此章据四部丛刊本、参《玄德纂疏》卷十九所引；王弼此章据道藏本而正文从通行本；成玄英、唐玄宗御注御疏、严遵、李荣此章据《玄德纂疏》卷十九所引；陆希声、吕惠卿、苏辙、吴澄据《道藏》本卷四；王夫之《老子衍》公开转录本止于第六十六章；俞樾《诸子平议》此章未列", "punctuationSimp": "数字转录所附现代标点，本站仅作阅读辅助，尚未逐字复核原刻", "digitalSimp": "中华典藏网、识典古籍、大道家园公开转录、Kanripo 汉籍全文资料库（仅作文字底本）", "cautionSimp": "王弼道藏本此章正文作「天之道其犹张弓与高者抑之下者举之有余者损之不足者补之天之道损有余而补不足人之道则不然损不足以奉有余孰能有余以奉天下唯有道者是以圣人为而不恃功成而不处其不欲见贤」，注止二条，一在「人之道则不然」下、一在章末，「高者抑之」以下阙注。河上公题「天道第七十七」；成玄英、吕惠卿、苏辙题「天之道章第七十七」；王弼本、陆希声本无章题；憨山次为七十七章而无章题；吴澄、魏源均以此章为其第六十四章。诸本异文：《纂疏》本与陆希声、吕惠卿、苏辙、吴澄、憨山、魏源「与」作「乎」，傅奕作「者欤」；《纂疏》本、河上公、吕惠卿「补之」作「与之」；《纂疏》本、吕惠卿、苏辙「损有余而补不足」无「而」字；王弼本「孰能有余以奉天下」诸家多作「孰能以有余奉天下」，傅奕别为一句；陆希声作「成功而不居」，《纂疏》本、吕惠卿、苏辙作「功成不处」，吴澄作「功成而不居」；王弼本「其不欲见贤」下无语气词。正文从王弼通行本，异文见校记。" }, "license": { "historical": "公有領域", "translation": "CC BY-SA 4.0", "code": "MIT" }, "stats": { "sentences": 6, "commentaries": 55, "charNotes": 12, "collations": 13 } }, "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「天道第七十七」，逐句為注九條：以天道暗昧、舉物類以為喻起；以張弓和調如是乃可用、抑高舉下損強益弱天之道釋張弓之喻；以天之道損有餘而益謙、天常以中和為上釋天道；以人道與天道反、世俗之人損貧以奉富奪弱以益強釋人道；以誰能居有餘之位自省爵祿以奉天下不足者乎釋「有餘奉天下」；以聖人為德施不恃其報、功成事就不處其位、不欲使人知己之賢匿功不居榮釋末三句。此章據四部叢刊本，參《玄德纂疏》卷十九所引；注九條。", "count": 9, "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「天道第七十七」，逐句为注九条：以天道暗昧、举物类以为喻起；以张弓和调如是乃可用、抑高举下损强益弱天之道释张弓之喻；以天之道损有余而益谦、天常以中和为上释天道；以人道与天道反、世俗之人损贫以奉富夺弱以益强释人道；以谁能居有余之位自省爵禄以奉天下不足者乎释「有余奉天下」；以圣人为德施不恃其报、功成事就不处其位、不欲使人知己之贤匿功不居荣释末三句。此章据四部丛刊本，参《玄德纂疏》卷十九所引；注九条。", "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；此章止存二條：一謂與天地合德乃能包之如天之道，如人之量則各有其身、不得相均，唯無身無私乎自然然後乃能與天地合德；一謂唯能處盈而全虛、損存以補無、和光同塵、蕩而均者唯其道，是以聖人不欲示其賢以均天下。王弼不釋張弓之形，專就「均」字立義，以無身無私為能包之之本，為後世「天人均平」之說所自出。此章據道藏本，經注相連，今析存注文；注二條。", "count": 2, "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；此章止存二条：一谓与天地合德乃能包之如天之道，如人之量则各有其身、不得相均，唯无身无私乎自然然后乃能与天地合德；一谓唯能处盈而全虚、损存以补无、和光同尘、荡而均者唯其道，是以圣人不欲示其贤以均天下。王弼不释张弓之形，专就「均」字立义，以无身无私为能包之之本，为后世「天人均平」之说所自出。此章据道藏本，经注相连，今析存注文；注二条。", "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": "重玄義疏，先標章義次科段疏文；此章題「天之道章第七十七」，明「重明剛柔損益以進修學」，分一章為三別：起譬喻略示高下、正說廣明損益、舉聖結成其義。章義駢文以「天道虛無，非情可測」對「霄人無知，直語難曉」，歷舉張衡風烏、漢武雲雁、鵬舉鯤運、弄玉吹雲、姑蘇流水，歸於「其唯有道之夫，方契幽玄之妙」。其疏以高下調適方始運箭釋喻，以福善禍淫釋天人，以財德兩施釋奉天下，以韜光晦迹釋不欲見賢。章義二則、疏五條，據《玄德纂疏》卷十九所引。", "count": 7, "nameSimp": "成玄英疏", "workSimp": "老子道德经义疏", "authorSimp": "成玄英", "eraSimp": "唐", "yearsSimp": "约 608–669", "descSimp": "重玄义疏，先标章义次科段疏文；此章题「天之道章第七十七」，明「重明刚柔损益以进修学」，分一章为三别：起譬喻略示高下、正说广明损益、举圣结成其义。章义骈文以「天道虚无，非情可测」对「霄人无知，直语难晓」，历举张衡风乌、汉武云雁、鹏举鲲运、弄玉吹云、姑苏流水，归于「其唯有道之夫，方契幽玄之妙」。其疏以高下调适方始运箭释喻，以福善祸淫释天人，以财德两施释奉天下，以韬光晦迹释不欲见贤。章义二则、疏五条，据《玄德纂疏》卷十九所引。", "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": "開元御注並疏，御注七條、御疏七條：御注以天道玄遠非喻不明舉張弓以彰其用，以張弓乃能命中況天道虧盈益謙、欲令人君法天字人，以大道平施、裒多益寡、人則違天翻損不足，以誰能以己有餘奉與天下之不足者、獨有道爾，以聖人法天稱物均施、施平於物不恃其功，以推功不處蓋不欲令物見其賢能；御疏分架箭準的與發矢遠近兩節，以日月寒暑一往一來成歲功說損益，引《易》謙卦「裒多益寡」，末結「此亦損有餘之意」。此章據《玄德纂疏》卷十九所引御注御疏。", "count": 14, "nameSimp": "唐玄宗御注御疏", "workSimp": "道德真经注疏", "authorSimp": "唐玄宗", "eraSimp": "唐", "yearsSimp": "685–762", "descSimp": "开元御注并疏，御注七条、御疏七条：御注以天道玄远非喻不明举张弓以彰其用，以张弓乃能命中况天道亏盈益谦、欲令人君法天字人，以大道平施、裒多益寡、人则违天翻损不足，以谁能以己有余奉与天下之不足者、独有道尔，以圣人法天称物均施、施平于物不恃其功，以推功不处盖不欲令物见其贤能；御疏分架箭准的与发矢远近两节，以日月寒暑一往一来成岁功说损益，引《易》谦卦「裒多益寡」，末结「此亦损有余之意」。此章据《玄德纂疏》卷十九所引御注御疏。", "shortSimp": "御注" }, { "id": "yanzun", "name": "嚴遵指歸", "short": "嚴指歸", "author": "嚴遵", "work": "道德真經指歸", "era": "漢", "years": "約前 83–10", "color": "#7a5c3e", "desc": "《指歸》原卷此章早佚，惟《玄德纂疏》卷十九存「嚴曰」一則輯文：夫弓之為用必在調和，弦高急者寬而緩之，弦弛下者攝而上之，其餘者削而損之，其有不足者補而益之，弦質相任、調和為常，故弓可用而矢可行。其說全就調和立言，不以高下屬君民，與河上公「損強益弱」、御注「虧盈益謙」取徑各異。輯文一則。", "count": 1, "nameSimp": "严遵指归", "workSimp": "道德真经指归", "authorSimp": "严遵", "eraSimp": "汉", "yearsSimp": "约前 83–10", "descSimp": "《指归》原卷此章早佚，惟《玄德纂疏》卷十九存「严曰」一则辑文：夫弓之为用必在调和，弦高急者宽而缓之，弦弛下者摄而上之，其余者削而损之，其有不足者补而益之，弦质相任、调和为常，故弓可用而矢可行。其说全就调和立言，不以高下属君民，与河上公「损强益弱」、御注「亏盈益谦」取径各异。辑文一则。", "shortSimp": "严指归" }, { "id": "lirong", "name": "李榮注", "short": "李榮", "author": "李榮", "work": "道德真經注", "era": "唐", "years": "約 600–680", "color": "#5f6f8a", "desc": "唐初重玄家注，此章本集不存，惟《玄德纂疏》卷十九存「榮曰」六條：以人事近而淺、天道遠而深、迷徒易曉、正道難明說借彼張弓之故；以不高不下中於前期、為國之政損有餘之富益不足之貧、不有不空合於中道釋抑舉損益；以釋天道以合喻、言人為行與天道反、未能損強益弱而乃滅貧增富釋天人；以誰能法天道以為行、損盈益謙釋奉天下；以聖人為德不賴其報、成物不處其功、欲隱聖德晦賢才、爭名之患自除釋末段；又別以「畏天損有餘也」一句當「不欲見賢」。注六條。", "count": 6, "nameSimp": "李荣注", "workSimp": "道德真经注", "authorSimp": "李荣", "eraSimp": "唐", "yearsSimp": "约 600–680", "descSimp": "唐初重玄家注，此章本集不存，惟《玄德纂疏》卷十九存「荣曰」六条：以人事近而浅、天道远而深、迷徒易晓、正道难明说借彼张弓之故；以不高不下中于前期、为国之政损有余之富益不足之贫、不有不空合于中道释抑举损益；以释天道以合喻、言人为行与天道反、未能损强益弱而乃灭贫增富释天人；以谁能法天道以为行、损盈益谦释奉天下；以圣人为德不赖其报、成物不处其功、欲隐圣德晦贤才、争名之患自除释末段；又别以「畏天损有余也」一句当「不欲见贤」。注六条。", "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": "唐末傳本，此章無章題，整章為傳二節：上節據《易》「立天之道曰陰與陽」，謂陽昇極天則降、陰降極地則昇，此則抑高舉下、蓋張弓之象，又以天道盈虛一章七閏損日之有餘補月之不足，對人道之損其不足之民而奉有餘之君；下節以在易「損下益上曰損，損上益下曰益，以下為本」證聖人不恃其事、成功不居其所，以其不欲見賢於人故天下謂之似不肖，結云「皆損有餘奉不足之旨」。傳二節。", "count": 2, "nameSimp": "陆希声传", "workSimp": "道德经传", "authorSimp": "陆希声", "eraSimp": "唐", "yearsSimp": "？–895", "descSimp": "唐末传本，此章无章题，整章为传二节：上节据《易》「立天之道曰阴与阳」，谓阳升极天则降、阴降极地则升，此则抑高举下、盖张弓之象，又以天道盈虚一章七闰损日之有余补月之不足，对人道之损其不足之民而奉有余之君；下节以在易「损下益上曰损，损上益下曰益，以下为本」证圣人不恃其事、成功不居其所，以其不欲见贤于人故天下谓之似不肖，结云「皆损有余奉不足之旨」。传二节。", "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": "北宋傳本，題「天之道章第七十七」，整章為傳二節：上節以天之道無為而已矣、無為則無私、無私則均立說，謂非故以抑高而舉下，無為任物之自然則高者為有餘不得不抑而損、下者為不足不得不舉而益，引「滿招損，謙受益，時乃天道」，以人之道不能無為、不能無私至於損不足以奉有餘；下節以有道者知未始有物，凡有為之功名皆我所餘而天下之所不足而爭之，故損之以奉天下而不有，結云聖人為而不恃、功成不居，其不欲見者無它，凡以法天之道而已矣。傳二節。", "count": 2, "nameSimp": "吕惠卿传", "workSimp": "道德真经传", "authorSimp": "吕惠卿", "eraSimp": "宋", "yearsSimp": "1032–1111", "descSimp": "北宋传本，题「天之道章第七十七」，整章为传二节：上节以天之道无为而已矣、无为则无私、无私则均立说，谓非故以抑高而举下，无为任物之自然则高者为有余不得不抑而损、下者为不足不得不举而益，引「满招损，谦受益，时乃天道」，以人之道不能无为、不能无私至于损不足以奉有余；下节以有道者知未始有物，凡有为之功名皆我所余而天下之所不足而争之，故损之以奉天下而不有，结云圣人为而不恃、功成不居，其不欲见者无它，凡以法天之道而已矣。传二节。", "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": "宋代蜀本之學，題「天之道章第七十七」；注四條：張弓上筋、弛弓上角，故以況天之抑高舉下；天無私故均，人多私故不均；有道者澹足萬物而不辭，既以為人己愈有，既與人己愈多，非有道者無以堪此；為而恃、成而處則賢見於世，賢見於世則是以有餘自奉也。注四條。", "count": 4, "nameSimp": "苏辙老子解", "workSimp": "老子解", "authorSimp": "苏辙", "eraSimp": "宋", "yearsSimp": "1039–1112", "descSimp": "宋代蜀本之学，题「天之道章第七十七」；注四条：张弓上筋、弛弓上角，故以况天之抑高举下；天无私故均，人多私故不均；有道者澹足万物而不辞，既以为人己愈有，既与人己愈多，非有道者无以堪此；为而恃、成而处则贤见于世，贤见于世则是以有余自奉也。注四条。", "shortSimp": "苏解" }, { "id": "wucheng", "name": "吳澄道德真經注", "short": "吳注", "author": "吳澄", "work": "道德真經注", "era": "元", "years": "1249–1333", "color": "#7b5f7a", "desc": "元注改章次，以此章為其第六十四章；經文「孰能以有餘奉天下惟有道者」用「惟」字，末作「功成而不居」「其不欲見賢邪」。注四條：以抑之舉之二句言張弓、有餘不足二句言天道，歷說弛弓俯體則弣在上、弰向下，張之仰體則弣向下、弰在上；以天道虧盈益謙、人則併寡益多、吞小益大、取貧益富為逆天道；以有道之君不自有其貴富，菲飲食、惡衣服、卑宮室、薄稅斂，以己之有餘奉天下；以不恃所為而若無能、不居所成而若無功、不欲顯示其功能之賢於人，皆損己之有餘。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": "元注改章次，以此章为其第六十四章；经文「孰能以有余奉天下惟有道者」用「惟」字，末作「功成而不居」「其不欲见贤邪」。注四条：以抑之举之二句言张弓、有余不足二句言天道，历说弛弓俯体则弣在上、弰向下，张之仰体则弣向下、弰在上；以天道亏盈益谦、人则并寡益多、吞小益大、取贫益富为逆天道；以有道之君不自有其贵富，菲饮食、恶衣服、卑宫室、薄税敛，以己之有余奉天下；以不恃所为而若无能、不居所成而若无功、不欲显示其功能之贤于人，皆损己之有余。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": "明人以禪解《老》，此章次為七十七而無章題，整段作解，今析為二節：上節謂此言天道之妙、以明聖人法天以制用，以弓本弣高而有餘、弰下而不足，張而用之則抑高舉下、上下均停然後巧於中的，否則由基、逢蒙無所施其巧；謂天道但施而不受，損一氣之有餘以補萬物之不足，人道但受而不施，損百姓之不足以補一人之有餘。下節以有道者達性分之至足、一身之外皆餘物，故堯舜有天下而不與；以聖人與道為一、與天為徒，法天制用，雖為而不恃其能、雖成而不居其功，損之至故天下樂推而不厭，雖不欲見賢不可得也。解析為二節。", "count": 2, "nameSimp": "憨山道德经解", "workSimp": "道德经解", "authorSimp": "释德清", "eraSimp": "明", "yearsSimp": "1546–1623", "descSimp": "明人以禅解《老》，此章次为七十七而无章题，整段作解，今析为二节：上节谓此言天道之妙、以明圣人法天以制用，以弓本弣高而有余、弰下而不足，张而用之则抑高举下、上下均停然后巧于中的，否则由基、逢蒙无所施其巧；谓天道但施而不受，损一气之有余以补万物之不足，人道但受而不施，损百姓之不足以补一人之有余。下节以有道者达性分之至足、一身之外皆余物，故尧舜有天下而不与；以圣人与道为一、与天为徒，法天制用，虽为而不恃其能、虽成而不居其功，损之至故天下乐推而不厌，虽不欲见贤不可得也。解析为二节。", "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": "清人以校勘治《老》，以此章為其第六十四章；經文從傅奕校異，「乎」下注傅奕作「者歟」，「不足者補之」下注一作「與之」，「孰能以有餘奉天下」下注傅奕作「孰能損有餘而奉不足於天下者，其唯有道者乎」，「功成而不處」下注傅奕作「不居」，「其不欲見賢邪」下注王弼無「邪」字。本義一段謂此承上章柔弱處下、強大處上之意而舉天道以申之，引「將欲翕之，必固張之」證張者剛強之意，謂高者必至於自抑、有餘者必至於自損，末以有道之聖人雖有至賢之行而不欲自見為「為道日損」；又裒集蘇轍、呂惠卿、吳澄、陸希聲四家之說。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": "清人以校勘治《老》，以此章为其第六十四章；经文从傅奕校异，「乎」下注傅奕作「者欤」，「不足者补之」下注一作「与之」，「孰能以有余奉天下」下注傅奕作「孰能损有余而奉不足于天下者，其唯有道者乎」，「功成而不处」下注傅奕作「不居」，「其不欲见贤邪」下注王弼无「邪」字。本义一段谓此承上章柔弱处下、强大处上之意而举天道以申之，引「将欲翕之，必固张之」证张者刚强之意，谓高者必至于自抑、有余者必至于自损，末以有道之圣人虽有至贤之行而不欲自见为「为道日损」；又裒集苏辙、吕惠卿、吴澄、陆希声四家之说。本义一段、校记一条。", "shortSimp": "魏源" }, { "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": "天之道其猶張弓與。", "textSimp": "天之道其犹张弓与。", "translation": "自然的道理，大概就像张弓一样吧。", "translationTrad": "自然的道理，大概就像張弓一樣吧。", "noteIds": [ "c001", "c012", "c013", "c014", "c019", "c020", "c034", "c040", "c042", "c044", "c048", "c052", "c054", "c055" ], "noteCount": 14, "charNoteIds": [ "n001", "n002" ], "key": "laozi-77:s001", "n": 1 }, { "id": "s002", "paragraph": 1, "text": "高者抑之，下者舉之，有餘者損之，不足者補之。", "textSimp": "高者抑之，下者举之，有余者损之，不足者补之。", "translation": "位置高的就把他按下去，位置低的就把他举上来，有余的减损它，不足的补足它。", "translationTrad": "位置高的就把他按下去，位置低的就把他舉上來，有餘的減損它，不足的補足它。", "noteIds": [ "c002", "c012", "c013", "c014", "c015", "c021", "c022", "c033", "c035", "c040", "c042", "c045", "c048", "c052", "c054", "c055" ], "noteCount": 16, "charNoteIds": [ "n003", "n004", "n005" ], "key": "laozi-77:s002", "n": 2 }, { "id": "s003", "paragraph": 2, "text": "天之道損有餘而補不足。", "textSimp": "天之道损有余而补不足。", "translation": "天的道理，是减损有余的而补足不足的。", "translationTrad": "天的道理，是減損有餘的而補足不足的。", "noteIds": [ "c003", "c010", "c012", "c013", "c016", "c023", "c024", "c036", "c040", "c042", "c045", "c049", "c052", "c054", "c055" ], "noteCount": 15, "charNoteIds": [ "n006" ], "key": "laozi-77:s003", "n": 3 }, { "id": "s004", "paragraph": 2, "text": "人之道則不然，損不足以奉有餘。", "textSimp": "人之道则不然，损不足以奉有余。", "translation": "人却不是这样，是减损不足的来供奉有余的。", "translationTrad": "人卻不是這樣，是減損不足的來供奉有餘的。", "noteIds": [ "c004", "c005", "c010", "c012", "c013", "c016", "c023", "c024", "c036", "c040", "c042", "c045", "c049", "c052", "c054", "c055" ], "noteCount": 16, "charNoteIds": [ "n007" ], "key": "laozi-77:s004", "n": 4 }, { "id": "s005", "paragraph": 2, "text": "孰能有餘以奉天下，唯有道者。", "textSimp": "孰能有余以奉天下，唯有道者。", "translation": "谁能拿自己有余的来供奉天下呢？只有有道的人。", "translationTrad": "誰能拿自己有餘的來供奉天下呢？只有有道的人。", "noteIds": [ "c006", "c011", "c012", "c013", "c017", "c025", "c026", "c037", "c041", "c043", "c046", "c050", "c053", "c054", "c055" ], "noteCount": 15, "charNoteIds": [ "n008", "n009" ], "key": "laozi-77:s005", "n": 5 }, { "id": "s006", "paragraph": 3, "text": "是以聖人為而不恃，功成而不處，其不欲見賢。", "textSimp": "是以圣人为而不恃，功成而不处，其不欲见贤。", "translation": "所以圣人有所作为而不倚仗自己，功业成就而不居其位，他并不想显露自己的贤能。", "translationTrad": "所以聖人有所作為而不倚仗自己，功業成就而不居其位，他並不想顯露自己的賢能。", "noteIds": [ "c007", "c008", "c009", "c011", "c012", "c013", "c018", "c027", "c028", "c029", "c030", "c031", "c032", "c038", "c039", "c041", "c043", "c047", "c051", "c053", "c054", "c055" ], "noteCount": 22, "charNoteIds": [ "n010", "n011", "n012" ], "key": "laozi-77:s006", "n": 6 } ], "commentaries": [ { "id": "c001", "block": 0, "source": "heshanggong", "target": { "start": "s001", "end": "s001" }, "lemma": "天之道其猶張弓與", "kind": "note", "text": "天道暗昧，舉物類以為喻也。", "authorNote": "四部叢刊本如此。《玄德纂疏》卷十九所引作「天道孔明，舉物類以為喻」，「暗昧」與「孔明」義正相反，說見校記。", "citation": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）", "textSimp": "天道暗昧，举物类以为喻也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）（四部叢刊本如此。《玄德纂疏》卷十九所引作「天道孔明，舉物類以為喻」，「暗昧」與「孔明」義正相反，說見校記。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参《玄德纂疏》卷十九所引）", "authorNoteSimp": "四部丛刊本如此。《玄德纂疏》卷十九所引作「天道孔明，举物类以为喻」，「暗昧」与「孔明」义正相反，说见校记。", "lemmaSimp": "天之道其犹张弓与" }, { "id": "c002", "block": 0, "source": "heshanggong", "target": { "start": "s002", "end": "s002" }, "lemma": "高者抑之……不足者補之", "kind": "note", "text": "言張弓和調之如是，乃可用。夫抑高舉下，損強益弱，天之道也。", "authorNote": "四部叢刊本如此；《纂疏》所引作「言張弓和調之如是乃可用，夫抑高舉下、損強益弱，天地之道」，「天之道也」作「天地之道」。", "citation": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）", "textSimp": "言张弓和调之如是，乃可用。夫抑高举下，损强益弱，天之道也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）（四部叢刊本如此；《纂疏》所引作「言張弓和調之如是乃可用，夫抑高舉下、損強益弱，天地之道」，「天之道也」作「天地之道」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参《玄德纂疏》卷十九所引）", "authorNoteSimp": "四部丛刊本如此；《纂疏》所引作「言张弓和调之如是乃可用，夫抑高举下、损强益弱，天地之道」，「天之道也」作「天地之道」。", "lemmaSimp": "高者抑之……不足者补之" }, { "id": "c003", "block": 0, "source": "heshanggong", "target": { "start": "s003", "end": "s003" }, "lemma": "天之道損有餘而補不足", "kind": "note", "text": "天之道損有餘而益謙，天常以中和為上。", "authorNote": "此釋經文「天之道損有餘而補不足」。四部叢刊本經文「補」字處為缺文，注與《纂疏》同；《纂疏》所引作「天常尚中和為上」，「常以」作「常尚」。", "citation": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）", "textSimp": "天之道损有余而益谦，天常以中和为上。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）（此釋經文「天之道損有餘而補不足」。四部叢刊本經文「補」字處為缺文，注與《纂疏》同；《纂疏》所引作「天常尚中和為上」，「常以」作「常尚」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参《玄德纂疏》卷十九所引）", "authorNoteSimp": "此释经文「天之道损有余而补不足」。四部丛刊本经文「补」字处为缺文，注与《纂疏》同；《纂疏》所引作「天常尚中和为上」，「常以」作「常尚」。", "lemmaSimp": "天之道损有余而补不足" }, { "id": "c004", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "人之道則不然", "kind": "note", "text": "人道則與天道反也。", "authorNote": "此下本接「損不足以奉有餘」之注，四部叢刊本與《纂疏》所引一氣相連，今依經文析為二條。", "citation": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）", "textSimp": "人道则与天道反也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）（此下本接「損不足以奉有餘」之注，四部叢刊本與《纂疏》所引一氣相連，今依經文析為二條。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参《玄德纂疏》卷十九所引）", "authorNoteSimp": "此下本接「损不足以奉有余」之注，四部丛刊本与《纂疏》所引一气相连，今依经文析为二条。", "lemmaSimp": "人之道则不然" }, { "id": "c005", "block": 0, "source": "heshanggong", "target": { "start": "s004", "end": "s004" }, "lemma": "損不足以奉有餘", "kind": "note", "text": "世俗之人損貧以奉富，奪弱以益強也。", "authorNote": "四部叢刊本與《纂疏》所引同。《纂疏》此上又出「天之道損有餘而補不足」一句，與下「天之道損有餘而益謙」重出，河上公之文也。", "citation": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）", "textSimp": "世俗之人损贫以奉富，夺弱以益强也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）（四部叢刊本與《纂疏》所引同。《纂疏》此上又出「天之道損有餘而補不足」一句，與下「天之道損有餘而益謙」重出，河上公之文也。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参《玄德纂疏》卷十九所引）", "authorNoteSimp": "四部丛刊本与《纂疏》所引同。《纂疏》此上又出「天之道损有余而补不足」一句，与下「天之道损有余而益谦」重出，河上公之文也。", "lemmaSimp": "损不足以奉有余" }, { "id": "c006", "block": 0, "source": "heshanggong", "target": { "start": "s005", "end": "s005" }, "lemma": "孰能有餘以奉天下，唯有道者", "kind": "note", "text": "言誰能居有餘之位，自省爵祿，以奉天下不足者乎？唯有道之君能行之耳。", "authorNote": "四部叢刊本作「唯有道之君能行也」，《纂疏》所引作「能行之耳」。河上公本經文此句作「孰能有餘以奉天下」，與王弼本同，諸家多作「孰能以有餘奉天下」。", "citation": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）", "textSimp": "言谁能居有余之位，自省爵禄，以奉天下不足者乎？唯有道之君能行之耳。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）（四部叢刊本作「唯有道之君能行也」，《纂疏》所引作「能行之耳」。河上公本經文此句作「孰能有餘以奉天下」，與王弼本同，諸家多作「孰能以有餘奉天下」。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参《玄德纂疏》卷十九所引）", "authorNoteSimp": "四部丛刊本作「唯有道之君能行也」，《纂疏》所引作「能行之耳」。河上公本经文此句作「孰能有余以奉天下」，与王弼本同，诸家多作「孰能以有余奉天下」。", "lemmaSimp": "孰能有余以奉天下，唯有道者" }, { "id": "c007", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人為而不恃", "kind": "note", "text": "聖人為德施，不恃其報也。", "authorNote": "四部叢刊本如此；《纂疏》所引作「聖人為德施，不恃望其報」，多一「望」字。", "citation": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）", "textSimp": "圣人为德施，不恃其报也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）（四部叢刊本如此；《纂疏》所引作「聖人為德施，不恃望其報」，多一「望」字。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参《玄德纂疏》卷十九所引）", "authorNoteSimp": "四部丛刊本如此；《纂疏》所引作「圣人为德施，不恃望其报」，多一「望」字。", "lemmaSimp": "是以圣人为而不恃" }, { "id": "c008", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "功成而不處", "kind": "note", "text": "功成事就，不處其位。", "authorNote": "四部叢刊本與《纂疏》所引同。河上公本此句亦作「功成而不處」，與王弼本合。", "citation": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）", "textSimp": "功成事就，不处其位。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）（四部叢刊本與《纂疏》所引同。河上公本此句亦作「功成而不處」，與王弼本合。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参《玄德纂疏》卷十九所引）", "authorNoteSimp": "四部丛刊本与《纂疏》所引同。河上公本此句亦作「功成而不处」，与王弼本合。", "lemmaSimp": "功成而不处" }, { "id": "c009", "block": 0, "source": "heshanggong", "target": { "start": "s006", "end": "s006" }, "lemma": "其不欲見賢", "kind": "note", "text": "不欲使人知己之賢，匿功不居榮，畏天損有餘也。", "authorNote": "四部叢刊本三句作一條；《玄德纂疏》卷十九但云「不欲使人知己之賢，匿功不居」，別以「畏天損有餘也」一句係之「榮曰」，分合不同，說見校記。", "citation": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）", "textSimp": "不欲使人知己之贤，匿功不居荣，畏天损有余也。", "citationFull": "河上公《老子道德經章句》（四部叢刊本，參《玄德纂疏》卷十九所引）（四部叢刊本三句作一條；《玄德纂疏》卷十九但云「不欲使人知己之賢，匿功不居」，別以「畏天損有餘也」一句係之「榮曰」，分合不同，說見校記。）", "citationSimp": "河上公《老子道德经章句》（四部丛刊本，参《玄德纂疏》卷十九所引）", "authorNoteSimp": "四部丛刊本三句作一条；《玄德纂疏》卷十九但云「不欲使人知己之贤，匿功不居」，别以「畏天损有余也」一句系之「荣曰」，分合不同，说见校记。", "lemmaSimp": "其不欲见贤" }, { "id": "c010", "block": 0, "source": "wangbi", "target": { "start": "s003", "end": "s004" }, "lemma": "天之道損有餘而補不足，人之道則不然", "kind": "note", "text": "與天地合德，乃能包之如天之道。如人之量，則各有其身，不得相均。如唯無身無私乎自然，然後乃能與天地合德。", "authorNote": "道藏本此條注在「人之道則不然」下、「損不足以奉有餘」上，經注相連，今析存注文，並依義隸於第三、四二句。王弼不言張弓之形，直就「均」字立義。", "citation": "王弼《老子道德經注》（道藏本）", "textSimp": "与天地合德，乃能包之如天之道。如人之量，则各有其身，不得相均。如唯无身无私乎自然，然后乃能与天地合德。", "citationFull": "王弼《老子道德經注》（道藏本）（道藏本此條注在「人之道則不然」下、「損不足以奉有餘」上，經注相連，今析存注文，並依義隸於第三、四二句。王弼不言張弓之形，直就「均」字立義。）", "citationSimp": "王弼《老子道德经注》（道藏本）", "authorNoteSimp": "道藏本此条注在「人之道则不然」下、「损不足以奉有余」上，经注相连，今析存注文，并依义隶于第三、四二句。王弼不言张弓之形，直就「均」字立义。", "lemmaSimp": "天之道损有余而补不足，人之道则不然" }, { "id": "c011", "block": 0, "source": "wangbi", "target": { "start": "s005", "end": "s006" }, "lemma": "孰能有餘以奉天下……其不欲見賢", "kind": "note", "text": "言唯能處盈而全虛，損存以補無，和光同塵，蕩而均者，唯其道也。是以聖人不欲示其賢以均天下。", "authorNote": "道藏本「全虛」作「全虚」，「虚」為「虛」之舊寫，今統一。此條總括「孰能有餘以奉天下」以下四句；「和光同塵」語出第五十六章。", "citation": "王弼《老子道德經注》（道藏本）", "textSimp": "言唯能处盈而全虚，损存以补无，和光同尘，荡而均者，唯其道也。是以圣人不欲示其贤以均天下。", "citationFull": "王弼《老子道德經注》（道藏本）（道藏本「全虛」作「全虚」，「虚」為「虛」之舊寫，今統一。此條總括「孰能有餘以奉天下」以下四句；「和光同塵」語出第五十六章。）", "citationSimp": "王弼《老子道德经注》（道藏本）", "authorNoteSimp": "道藏本「全虚」作「全虚」，「虚」为「虚」之旧写，今统一。此条总括「孰能有余以奉天下」以下四句；「和光同尘」语出第五十六章。", "lemmaSimp": "孰能有余以奉天下……其不欲见贤" }, { "id": "c012", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s006" }, "lemma": "章義·科段", "kind": "note", "text": "天之道章所以次前者，前章正辯剛柔勝劣以勸學人，故次此章，重明剛柔損益以進修學。就此章內，義分三別：第一起譬喻略示高下，第二正說廣明損益，第三舉聖結成其義。", "authorNote": "此成玄英章義科段，《纂疏》本以雙行小字括注出之，今析錄。刻本「譬渝」為「譬喻」之訛，今正。「前章正辯剛柔勝劣」承第七十六章「強大處下，柔弱處上」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）", "textSimp": "天之道章所以次前者，前章正辩刚柔胜劣以劝学人，故次此章，重明刚柔损益以进修学。就此章内，义分三别：第一起譬喻略示高下，第二正说广明损益，第三举圣结成其义。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）（此成玄英章義科段，《纂疏》本以雙行小字括注出之，今析錄。刻本「譬渝」為「譬喻」之訛，今正。「前章正辯剛柔勝劣」承第七十六章「強大處下，柔弱處上」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "此成玄英章义科段，《纂疏》本以双行小字括注出之，今析录。刻本「譬渝」为「譬喻」之讹，今正。「前章正辩刚柔胜劣」承第七十六章「强大处下，柔弱处上」。", "lemmaSimp": "章义·科段" }, { "id": "c013", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s006" }, "lemma": "章義·引證", "kind": "note", "text": "夫宵人無知，直語難曉，要資為喻，方可易明。天道虛無，非情可測，欲知其意，猶似張弓。高下得中，遠近必當。張衡妙術，萬里動於風烏；漢武仙才，三秋驚於雲雁。應時而赴，不爽其來。天道損於有餘，人道減於不足。天人反用，損益殊乖。豈知元炁氤氳，玄宗渺邈，中有真寂，陶甄厥興。不以人助天，不用心損道。摶風九萬，任大鵬之自飛；擊水三千，縱游鯤之獨運。言之弓矢皆獲彀中，舉抑當途無令越放。譬之簫也，弄玉拘浮雲而始吹；比之琴焉，姑蘇運流水而成曲。斯乃合心合理，可及可全。其唯有道之夫，方契幽玄之妙。", "authorNote": "《纂疏》卷十九雙行括注如此。刻本「霄人」疑當作「宵人」，「减」今作「減」，「眞寂」今作「真寂」。風烏謂日、雲雁謂月，故下云「應時而赴，不爽其來」；彀中謂張弓之轂中。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）", "textSimp": "夫宵人无知，直语难晓，要资为喻，方可易明。天道虚无，非情可测，欲知其意，犹似张弓。高下得中，远近必当。张衡妙术，万里动于风乌；汉武仙才，三秋惊于云雁。应时而赴，不爽其来。天道损于有余，人道减于不足。天人反用，损益殊乖。岂知元炁氤氲，玄宗渺邈，中有真寂，陶甄厥兴。不以人助天，不用心损道。抟风九万，任大鹏之自飞；击水三千，纵游鲲之独运。言之弓矢皆获彀中，举抑当途无令越放。譬之箫也，弄玉拘浮云而始吹；比之琴焉，姑苏运流水而成曲。斯乃合心合理，可及可全。其唯有道之夫，方契幽玄之妙。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）（《纂疏》卷十九雙行括注如此。刻本「霄人」疑當作「宵人」，「减」今作「減」，「眞寂」今作「真寂」。風烏謂日、雲雁謂月，故下云「應時而赴，不爽其來」；彀中謂張弓之轂中。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "《纂疏》卷十九双行括注如此。刻本「霄人」疑当作「宵人」，「减」今作「减」，「真寂」今作「真寂」。风乌谓日、云雁谓月，故下云「应时而赴，不爽其来」；彀中谓张弓之毂中。", "lemmaSimp": "章义·引证" }, { "id": "c014", "block": 0, "source": "chengxuanying", "target": { "start": "s001", "end": "s002" }, "lemma": "天之道其猶張弓乎，高者抑之，下者舉之", "kind": "note", "text": "天之道其猶張弓乎，高者抑之，下者舉之，猶喻也。自然之道，喻若張弓，舉下使高，抑高令下，高下調適，方始運箭。", "authorNote": "成疏此條兼釋首二句，故以「高下調適方始運箭」結之；《纂疏》引經「與」作「乎」。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）", "textSimp": "天之道其犹张弓乎，高者抑之，下者举之，犹喻也。自然之道，喻若张弓，举下使高，抑高令下，高下调适，方始运箭。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）（成疏此條兼釋首二句，故以「高下調適方始運箭」結之；《纂疏》引經「與」作「乎」。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "成疏此条兼释首二句，故以「高下调适方始运箭」结之；《纂疏》引经「与」作「乎」。", "lemmaSimp": "天之道其犹张弓乎，高者抑之，下者举之" }, { "id": "c015", "block": 0, "source": "chengxuanying", "target": { "start": "s002", "end": "s002" }, "lemma": "有餘者損之，不足者與之", "kind": "note", "text": "傲慢有餘者必招損敗，謙和不足者與其福善。天道如是，故似張弓。", "authorNote": "《纂疏》於第二別重出「有餘者損之，不足者與之」二句而別疏之，故此條專就損益言，與上條之專就高下者相補。刻本「夭道」為「天道」之訛，今正。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）", "textSimp": "傲慢有余者必招损败，谦和不足者与其福善。天道如是，故似张弓。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）（《纂疏》於第二別重出「有餘者損之，不足者與之」二句而別疏之，故此條專就損益言，與上條之專就高下者相補。刻本「夭道」為「天道」之訛，今正。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "《纂疏》于第二别重出「有余者损之，不足者与之」二句而别疏之，故此条专就损益言，与上条之专就高下者相补。刻本「夭道」为「天道」之讹，今正。", "lemmaSimp": "有余者损之，不足者与之" }, { "id": "c016", "block": 0, "source": "chengxuanying", "target": { "start": "s003", "end": "s004" }, "lemma": "天之道損有餘補不足，人之道則不然，損不足以奉有餘", "kind": "note", "text": "天之道損有餘補不足，福善禍淫，自然之理，仍前生後，重起此文。人之道則不然，損不足奉有餘，人間世道好行淫偽，趨世競物，違天背理，割損貧賤不足，供奉富貴之有餘。", "authorNote": "刻本「禍滛」之「滛」為「淫」之異體，今統一。成疏所引經文「損有餘補不足」上無「而」字。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）", "textSimp": "天之道损有余补不足，福善祸淫，自然之理，仍前生后，重起此文。人之道则不然，损不足奉有余，人间世道好行淫伪，趋世竞物，违天背理，割损贫贱不足，供奉富贵之有余。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）（刻本「禍滛」之「滛」為「淫」之異體，今統一。成疏所引經文「損有餘補不足」上無「而」字。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "刻本「祸滛」之「滛」为「淫」之异体，今统一。成疏所引经文「损有余补不足」上无「而」字。", "lemmaSimp": "天之道损有余补不足，人之道则不然，损不足以奉有余" }, { "id": "c017", "block": 0, "source": "chengxuanying", "target": { "start": "s005", "end": "s005" }, "lemma": "孰能以有餘奉天下，唯有道者", "kind": "note", "text": "孰，誰也。言誰能有財德以施天下蒼生乎？唯當懷道之人獨能濟物。故下文云聖人不積，而言奉者，示謙也。", "authorNote": "「聖人不積」引第七十九章經文。成疏以財德兩施說「有餘」，與御注「以己有餘」、河上公「居有餘之位自省爵祿」同其指趣。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）", "textSimp": "孰，谁也。言谁能有财德以施天下苍生乎？唯当怀道之人独能济物。故下文云圣人不积，而言奉者，示谦也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）（「聖人不積」引第七十九章經文。成疏以財德兩施說「有餘」，與御注「以己有餘」、河上公「居有餘之位自省爵祿」同其指趣。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "「圣人不积」引第七十九章经文。成疏以财德两施说「有余」，与御注「以己有余」、河上公「居有余之位自省爵禄」同其指趣。", "lemmaSimp": "孰能以有余奉天下，唯有道者" }, { "id": "c018", "block": 0, "source": "chengxuanying", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人為而不恃，功成不處，其不欲見賢", "kind": "note", "text": "是以聖人為而不恃，成功不處，其不欲示賢爾。體道聖人，常善救物，雖復財德兩施而不恃其勞；有大至功而成功不處者，意在撝謙退己，推功於物，韜光晦迹，不欲示見己之賢能也。", "authorNote": "成疏所引經文作「成功不處」，《纂疏》列其疏於「是以聖人為而不恃」下而兼釋三句。「常善救物」引第二十七章經文。", "citation": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）", "textSimp": "是以圣人为而不恃，成功不处，其不欲示贤尔。体道圣人，常善救物，虽复财德两施而不恃其劳；有大至功而成功不处者，意在㧑谦退己，推功于物，韬光晦迹，不欲示见己之贤能也。", "citationFull": "成玄英《老子道德經義疏》（《玄德纂疏》卷十九所引）（成疏所引經文作「成功不處」，《纂疏》列其疏於「是以聖人為而不恃」下而兼釋三句。「常善救物」引第二十七章經文。）", "citationSimp": "成玄英《老子道德经义疏》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "成疏所引经文作「成功不处」，《纂疏》列其疏于「是以圣人为而不恃」下而兼释三句。「常善救物」引第二十七章经文。", "lemmaSimp": "是以圣人为而不恃，功成不处，其不欲见贤" }, { "id": "c019", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "天之道其猶張弓與", "kind": "note", "text": "天道玄遠，非喻不明，故舉張弓以彰其用。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "天道玄远，非喻不明，故举张弓以彰其用。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "天之道其犹张弓与" }, { "id": "c020", "block": 0, "source": "tangxuanzong", "target": { "start": "s001", "end": "s001" }, "lemma": "天之道其猶張弓與", "kind": "note", "text": "此法喻雙舉也。夫天道玄遠，非喻不明，故舉張弓以昭天德。張弓之法，具如下文。", "authorNote": "此為御疏。法喻雙舉謂天道為法、張弓為喻，與成玄英章義「天道虛無，非情可測」之說相發。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "此法喻双举也。夫天道玄远，非喻不明，故举张弓以昭天德。张弓之法，具如下文。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御疏。法喻雙舉謂天道為法、張弓為喻，與成玄英章義「天道虛無，非情可測」之說相發。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御疏。法喻双举谓天道为法、张弓为喻，与成玄英章义「天道虚无，非情可测」之说相发。", "lemmaSimp": "天之道其犹张弓与" }, { "id": "c021", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "高者抑之……不足者補之", "kind": "note", "text": "張弓如此，乃能命中。是猶天道虧盈益謙，欲令人君法天字人，故示抑高舉下之道。", "authorNote": "此為御注。「字人」猶言子愛其人。「虧盈益謙」語出《易·謙》。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "张弓如此，乃能命中。是犹天道亏盈益谦，欲令人君法天字人，故示抑高举下之道。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御注。「字人」猶言子愛其人。「虧盈益謙」語出《易·謙》。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御注。「字人」犹言子爱其人。「亏盈益谦」语出《易·谦》。", "lemmaSimp": "高者抑之……不足者补之" }, { "id": "c022", "block": 0, "source": "tangxuanzong", "target": { "start": "s002", "end": "s002" }, "lemma": "高者抑之……不足者補之", "kind": "note", "text": "夫弓之為用，當合材定體，令弛張調利。高者抑之、下者舉之者，為架箭之時準的也；有餘損之、不足與之者，為發矢之時遠近。如此則能命中矣，天道亦然。日月寒暑，一往一來，來則損其有餘，往者與其不足，則成歲功矣。人君者當法於天道，抑強扶弱，損有利無，故舉虧盈益謙，欲令稱物平施爾。", "authorNote": "此為御疏。刻本「日月」訛作「曰月」，今正；「損有利無」之「利」疑「與」之訛，今存其原字。又御疏引經作「有餘損之，不足與之」，與御注所見「益謙」「虧盈」之義相貫。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "夫弓之为用，当合材定体，令弛张调利。高者抑之、下者举之者，为架箭之时准的也；有余损之、不足与之者，为发矢之时远近。如此则能命中矣，天道亦然。日月寒暑，一往一来，来则损其有余，往者与其不足，则成岁功矣。人君者当法于天道，抑强扶弱，损有利无，故举亏盈益谦，欲令称物平施尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御疏。刻本「日月」訛作「曰月」，今正；「損有利無」之「利」疑「與」之訛，今存其原字。又御疏引經作「有餘損之，不足與之」，與御注所見「益謙」「虧盈」之義相貫。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御疏。刻本「日月」讹作「曰月」，今正；「损有利无」之「利」疑「与」之讹，今存其原字。又御疏引经作「有余损之，不足与之」，与御注所见「益谦」「亏盈」之义相贯。", "lemmaSimp": "高者抑之……不足者补之" }, { "id": "c023", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s004" }, "lemma": "天之道損有餘而補不足，人之道則不然", "kind": "note", "text": "大道平施，裒多益寡；人則違天，翻損不足也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "大道平施，裒多益寡；人则违天，翻损不足也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "天之道损有余而补不足，人之道则不然" }, { "id": "c024", "block": 0, "source": "tangxuanzong", "target": { "start": "s003", "end": "s004" }, "lemma": "天之道損有餘而補不足，人之道則不然", "kind": "note", "text": "此明人不能同天損益。注云裒多益寡者，《易》謙卦之詞也。", "authorNote": "此為御疏。《易·謙》「人道惡盈而好謙，裒多益寡，稱物平施」，御注、御疏即用之，與陸希聲引《易》損卦別出一途。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "此明人不能同天损益。注云裒多益寡者，《易》谦卦之词也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御疏。《易·謙》「人道惡盈而好謙，裒多益寡，稱物平施」，御注、御疏即用之，與陸希聲引《易》損卦別出一途。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御疏。《易·谦》「人道恶盈而好谦，裒多益寡，称物平施」，御注、御疏即用之，与陆希声引《易》损卦别出一途。", "lemmaSimp": "天之道损有余而补不足，人之道则不然" }, { "id": "c025", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "孰能有餘以奉天下，唯有道者", "kind": "note", "text": "誰能以己有餘，奉與天下之人不足者，獨有道爾。", "authorNote": "此為御注。刻本「己」訛作「已」，今據義正。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "谁能以己有余，奉与天下之人不足者，独有道尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御注。刻本「己」訛作「已」，今據義正。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御注。刻本「己」讹作「已」，今据义正。", "lemmaSimp": "孰能有余以奉天下，唯有道者" }, { "id": "c026", "block": 0, "source": "tangxuanzong", "target": { "start": "s005", "end": "s005" }, "lemma": "孰能有餘以奉天下，唯有道者", "kind": "note", "text": "孰，誰也。老君疾時不能同天道下濟以恤於人，光大其德，故舉天道以勸，云誰能用天之道，損其有餘以賄奉不足者乎？唯有道之君乃能然爾。", "authorNote": "此為御疏。「賄」訓賜、利也，《書·盤庚》「宏我的賄」舊讀如此。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "孰，谁也。老君疾时不能同天道下济以恤于人，光大其德，故举天道以劝，云谁能用天之道，损其有余以贿奉不足者乎？唯有道之君乃能然尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御疏。「賄」訓賜、利也，《書·盤庚》「宏我的賄」舊讀如此。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御疏。「贿」训赐、利也，《书·盘庚》「宏我的贿」旧读如此。", "lemmaSimp": "孰能有余以奉天下，唯有道者" }, { "id": "c027", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人為而不恃", "kind": "note", "text": "聖人法天，稱物均施，施平於物，不恃其功也。", "authorNote": "此為御注。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "圣人法天，称物均施，施平于物，不恃其功也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御注。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御注。", "lemmaSimp": "是以圣人为而不恃" }, { "id": "c028", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人為而不恃", "kind": "note", "text": "此引聖人以證上有道之義。恃，猶矜恃也。聖人法天平施，德被於物，不見其功，故云不恃。", "authorNote": "此為御疏。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "此引圣人以证上有道之义。恃，犹矜恃也。圣人法天平施，德被于物，不见其功，故云不恃。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御疏。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御疏。", "lemmaSimp": "是以圣人为而不恃" }, { "id": "c029", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "功成而不處", "kind": "note", "text": "功成不處，其不欲見賢：聖人所以推功不處者，蓋不欲令物見其賢能也。", "authorNote": "此為御注。《纂疏》此條列於「功成不處」下，而注語實兼釋「其不欲見賢」四字。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "功成不处，其不欲见贤：圣人所以推功不处者，盖不欲令物见其贤能也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御注。《纂疏》此條列於「功成不處」下，而注語實兼釋「其不欲見賢」四字。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御注。《纂疏》此条列于「功成不处」下，而注语实兼释「其不欲见贤」四字。", "lemmaSimp": "功成而不处" }, { "id": "c030", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "功成而不處", "kind": "note", "text": "聖人知功成而處天必損之，故雖道洽寰區、功濟天下，歸美名於群材而不處其功勣爾。", "authorNote": "此為御疏。「勣」為「績」之異體。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "圣人知功成而处天必损之，故虽道洽寰区、功济天下，归美名于群材而不处其功𪟝尔。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御疏。「勣」為「績」之異體。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御疏。「𪟝」为「绩」之异体。", "lemmaSimp": "功成而不处" }, { "id": "c031", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "其不欲見賢", "kind": "note", "text": "聖人所以推功不處者，蓋不欲令物見其賢能。", "authorNote": "此為御注，與上條注重出。《纂疏》別出「其不欲見賢也」一句而再列注語，今仍其舊，不省并。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "圣人所以推功不处者，盖不欲令物见其贤能。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御注，與上條注重出。《纂疏》別出「其不欲見賢也」一句而再列注語，今仍其舊，不省并。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御注，与上条注重出。《纂疏》别出「其不欲见贤也」一句而再列注语，今仍其旧，不省并。", "lemmaSimp": "其不欲见贤" }, { "id": "c032", "block": 0, "source": "tangxuanzong", "target": { "start": "s006", "end": "s006" }, "lemma": "其不欲見賢", "kind": "note", "text": "此結釋不恃、不處之意也。其不欲見賢者，聖人雖盛德內充，嘉聲外隱，所以不恃為、不處功者，正欲隱德晦名，不欲令物見其賢能爾，此亦損有餘之意也。", "authorNote": "此為御疏。末句「此亦損有餘之意」回照全章，謂不欲見賢亦是損其有餘。", "citation": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）", "textSimp": "此结释不恃、不处之意也。其不欲见贤者，圣人虽盛德内充，嘉声外隐，所以不恃为、不处功者，正欲隐德晦名，不欲令物见其贤能尔，此亦损有余之意也。", "citationFull": "唐玄宗《道德真經注疏》（《玄德纂疏》卷十九所引御注御疏）（此為御疏。末句「此亦損有餘之意」回照全章，謂不欲見賢亦是損其有餘。）", "citationSimp": "唐玄宗《道德真经注疏》（《玄德纂疏》卷十九所引御注御疏）", "authorNoteSimp": "此为御疏。末句「此亦损有余之意」回照全章，谓不欲见贤亦是损其有余。", "lemmaSimp": "其不欲见贤" }, { "id": "c033", "block": 0, "source": "yanzun", "target": { "start": "s002", "end": "s002" }, "lemma": "高者抑之……不足者補之", "kind": "note", "text": "夫弓之為用也，必在調和。弦高急者，寬而緩之；弦弛下者，攝而上之；其餘者，削而損之；其有不足者，補而益之。弦質相任，調和為常，故弓可用而矢可行。", "authorNote": "此《玄德纂疏》卷十九所引「嚴曰」一則，德經原卷此章早佚，今只據輯文存其說。嚴遵全就調和立言，不以高下屬君民，與河上公「損強益弱」、御注「虧盈益謙」取徑各異。", "citation": "嚴遵《道德真經指歸》（《玄德纂疏》卷十九所引）", "textSimp": "夫弓之为用也，必在调和。弦高急者，宽而缓之；弦弛下者，摄而上之；其余者，削而损之；其有不足者，补而益之。弦质相任，调和为常，故弓可用而矢可行。", "citationFull": "嚴遵《道德真經指歸》（《玄德纂疏》卷十九所引）（此《玄德纂疏》卷十九所引「嚴曰」一則，德經原卷此章早佚，今只據輯文存其說。嚴遵全就調和立言，不以高下屬君民，與河上公「損強益弱」、御注「虧盈益謙」取徑各異。）", "citationSimp": "严遵《道德真经指归》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "此《玄德纂疏》卷十九所引「严曰」一则，德经原卷此章早佚，今只据辑文存其说。严遵全就调和立言，不以高下属君民，与河上公「损强益弱」、御注「亏盈益谦」取径各异。", "lemmaSimp": "高者抑之……不足者补之" }, { "id": "c034", "block": 0, "source": "lirong", "target": { "start": "s001", "end": "s001" }, "lemma": "天之道其猶張弓與", "kind": "note", "text": "人事近而淺，面之而不測其情；天道遠而深，仰之而豈觀其理。迷徒易曉，正道難明，故借彼張弓，以之為喻。", "authorNote": "《纂疏》卷十九所引「榮曰」。李榮本集此章不存，今只據輯文。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十九所引）", "textSimp": "人事近而浅，面之而不测其情；天道远而深，仰之而岂观其理。迷徒易晓，正道难明，故借彼张弓，以之为喻。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十九所引）（《纂疏》卷十九所引「榮曰」。李榮本集此章不存，今只據輯文。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "《纂疏》卷十九所引「荣曰」。李荣本集此章不存，今只据辑文。", "lemmaSimp": "天之道其犹张弓与" }, { "id": "c035", "block": 0, "source": "lirong", "target": { "start": "s002", "end": "s002" }, "lemma": "高者抑之……不足者補之", "kind": "note", "text": "用弓之道：高者恐過，故抑之令不高；下者不及，故舉之令不下。不高不下，中前期也。為國之者，損有餘之富，益不足之貧，貧被益而不貧，富經損而不富，中於為國之政也。太高恐於邈空，抑之令不空也；極下慮之滯有，舉之令不有也。不有不空，合於中道也。", "authorNote": "《纂疏》所引如此。其說由治弓以及為國，末歸「不有不空」之中道，與成玄英重玄之旨相近。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十九所引）", "textSimp": "用弓之道：高者恐过，故抑之令不高；下者不及，故举之令不下。不高不下，中前期也。为国之者，损有余之富，益不足之贫，贫被益而不贫，富经损而不富，中于为国之政也。太高恐于邈空，抑之令不空也；极下虑之滞有，举之令不有也。不有不空，合于中道也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十九所引）（《纂疏》所引如此。其說由治弓以及為國，末歸「不有不空」之中道，與成玄英重玄之旨相近。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "《纂疏》所引如此。其说由治弓以及为国，末归「不有不空」之中道，与成玄英重玄之旨相近。", "lemmaSimp": "高者抑之……不足者补之" }, { "id": "c036", "block": 0, "source": "lirong", "target": { "start": "s003", "end": "s004" }, "lemma": "天之道損有餘補不足，人之道則不然", "kind": "note", "text": "天之道損有餘補不足，釋天道以合喻；人之道則不然，損不足奉有餘，言人為行與天道反，未能損強益弱，而乃滅貧增富。", "authorNote": "榮曰所引經文「損有餘補不足」上無「而」字，與《纂疏》本合。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十九所引）", "textSimp": "天之道损有余补不足，释天道以合喻；人之道则不然，损不足奉有余，言人为行与天道反，未能损强益弱，而乃灭贫增富。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十九所引）（榮曰所引經文「損有餘補不足」上無「而」字，與《纂疏》本合。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "荣曰所引经文「损有余补不足」上无「而」字，与《纂疏》本合。", "lemmaSimp": "天之道损有余补不足，人之道则不然" }, { "id": "c037", "block": 0, "source": "lirong", "target": { "start": "s005", "end": "s005" }, "lemma": "孰能以有餘奉天下，唯有道者", "kind": "note", "text": "誰能法天道以為行，損盈益謙，有道之君當能如此也。", "authorNote": "《纂疏》所引如此。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十九所引）", "textSimp": "谁能法天道以为行，损盈益谦，有道之君当能如此也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十九所引）（《纂疏》所引如此。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "《纂疏》所引如此。", "lemmaSimp": "孰能以有余奉天下，唯有道者" }, { "id": "c038", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人為而不恃，功成而不處", "kind": "note", "text": "是以聖人為而不恃，成功不處，斯不貴賢。聖人為德不賴其報，成物不處其功。所以爾者，欲隱其聖德，晦其賢才。上既如此，下自法之，爭名之患自除。", "authorNote": "《纂疏》此條下更云「尚賢之𠎝不作也」，「𠎝」字未詳，今不錄。「斯不貴賢」用第三章「不貴其師」之旨。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十九所引）", "textSimp": "是以圣人为而不恃，成功不处，斯不贵贤。圣人为德不赖其报，成物不处其功。所以尔者，欲隐其圣德，晦其贤才。上既如此，下自法之，争名之患自除。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十九所引）（《纂疏》此條下更云「尚賢之𠎝不作也」，「𠎝」字未詳，今不錄。「斯不貴賢」用第三章「不貴其師」之旨。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "《纂疏》此条下更云「尚贤之𠎝不作也」，「𠎝」字未详，今不录。「斯不贵贤」用第三章「不贵其师」之旨。", "lemmaSimp": "是以圣人为而不恃，功成而不处" }, { "id": "c039", "block": 0, "source": "lirong", "target": { "start": "s006", "end": "s006" }, "lemma": "其不欲見賢", "kind": "note", "text": "畏天損有餘也。", "authorNote": "《纂疏》以此五字當「其不欲見賢也」句，四部叢刊本河上公章句則併「畏天損有餘也」入河上公注，分隸不同，說見校記。刻本「夭」為「天」之訛，今正。", "citation": "李榮《道德真經注》（《玄德纂疏》卷十九所引）", "textSimp": "畏天损有余也。", "citationFull": "李榮《道德真經注》（《玄德纂疏》卷十九所引）（《纂疏》以此五字當「其不欲見賢也」句，四部叢刊本河上公章句則併「畏天損有餘也」入河上公注，分隸不同，說見校記。刻本「夭」為「天」之訛，今正。）", "citationSimp": "李荣《道德真经注》（《玄德纂疏》卷十九所引）", "authorNoteSimp": "《纂疏》以此五字当「其不欲见贤也」句，四部丛刊本河上公章句则并「畏天损有余也」入河上公注，分隶不同，说见校记。刻本「夭」为「天」之讹，今正。", "lemmaSimp": "其不欲见贤" }, { "id": "c040", "block": 0, "source": "luxisheng", "target": { "start": "s001", "end": "s004" }, "lemma": "天之道其猶張弓……損不足以奉有餘", "kind": "note", "text": "《易》曰：立天之道曰陰與陽。陽主昇，陰主降。陽昇極天則降，陰降極地則昇，此則抑高舉下，蓋張弓之象也。天道盈虛，一章七閏，損日之有餘，補月之不足。人道則不然，損其不足之民而奉有餘之君。", "authorNote": "陸希聲本無章題，整章為傳二節，今析存其文。其經文作「其猶張弓乎」「不足者補之」「損有餘而補不足」「損不足而奉有餘」，與王弼本小異。", "citation": "陸希聲《道德經傳》（《道藏》本卷四）", "textSimp": "《易》曰：立天之道曰阴与阳。阳主升，阴主降。阳升极天则降，阴降极地则升，此则抑高举下，盖张弓之象也。天道盈虚，一章七闰，损日之有余，补月之不足。人道则不然，损其不足之民而奉有余之君。", "citationFull": "陸希聲《道德經傳》（《道藏》本卷四）（陸希聲本無章題，整章為傳二節，今析存其文。其經文作「其猶張弓乎」「不足者補之」「損有餘而補不足」「損不足而奉有餘」，與王弼本小異。）", "citationSimp": "陆希声《道德经传》（《道藏》本卷四）", "authorNoteSimp": "陆希声本无章题，整章为传二节，今析存其文。其经文作「其犹张弓乎」「不足者补之」「损有余而补不足」「损不足而奉有余」，与王弼本小异。", "lemmaSimp": "天之道其犹张弓……损不足以奉有余" }, { "id": "c041", "block": 0, "source": "luxisheng", "target": { "start": "s005", "end": "s006" }, "lemma": "孰能有餘以奉天下……其不欲見賢", "kind": "note", "text": "孰能法天道以為人道，損己之有餘以奉天下之不足？其唯有道之士乎。在易，損下益上曰損，損上益下曰益，以下為本也。是以聖人能為之而不恃其事，能成功而不居其所，以其不欲見賢於人，故天下謂之似不肖，皆損有餘奉不足之旨也。", "authorNote": "刻本「旨」作「㫖」，今從通體。「天下謂之似不肖」語本第六十七章「天下皆謂我道大，似不肖」。陸希聲經文此二句作「孰能以有餘而奉於天下，其唯有道者乎」。", "citation": "陸希聲《道德經傳》（《道藏》本卷四）", "textSimp": "孰能法天道以为人道，损己之有余以奉天下之不足？其唯有道之士乎。在易，损下益上曰损，损上益下曰益，以下为本也。是以圣人能为之而不恃其事，能成功而不居其所，以其不欲见贤于人，故天下谓之似不肖，皆损有余奉不足之旨也。", "citationFull": "陸希聲《道德經傳》（《道藏》本卷四）（刻本「旨」作「㫖」，今從通體。「天下謂之似不肖」語本第六十七章「天下皆謂我道大，似不肖」。陸希聲經文此二句作「孰能以有餘而奉於天下，其唯有道者乎」。）", "citationSimp": "陆希声《道德经传》（《道藏》本卷四）", "authorNoteSimp": "刻本「旨」作「旨」，今从通体。「天下谓之似不肖」语本第六十七章「天下皆谓我道大，似不肖」。陆希声经文此二句作「孰能以有余而奉于天下，其唯有道者乎」。", "lemmaSimp": "孰能有余以奉天下……其不欲见贤" }, { "id": "c042", "block": 0, "source": "lvhuiqing", "target": { "start": "s001", "end": "s004" }, "lemma": "天之道其猶張弓……損不足以奉有餘", "kind": "note", "text": "天之道無為而已矣。無為則無私，無私則均，猶之張弓也。高者抑之，下者舉之，有餘者損之，不足者補之，適於均而已矣。夫天之道，非故以抑高而舉下也，無為任物之自然，則高者為有餘不得不抑而損，下者為不足不得不舉而益。「滿招損，謙受益，時乃天道」，是也。人之道不能無為，不能無為則不能無私，不能無私則至於損不足以奉有餘，不足異也。", "authorNote": "呂惠卿題「天之道章第七十七」，整章為傳二節。其傳內引經作「不足者補之」，與本人經文之「與之」異，說見校記。「滿招損，謙受益，時乃天道」出《書·大禹謨》。", "citation": "呂惠卿《道德真經傳》（《道藏》本卷四）", "textSimp": "天之道无为而已矣。无为则无私，无私则均，犹之张弓也。高者抑之，下者举之，有余者损之，不足者补之，适于均而已矣。夫天之道，非故以抑高而举下也，无为任物之自然，则高者为有余不得不抑而损，下者为不足不得不举而益。「满招损，谦受益，时乃天道」，是也。人之道不能无为，不能无为则不能无私，不能无私则至于损不足以奉有余，不足异也。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本卷四）（呂惠卿題「天之道章第七十七」，整章為傳二節。其傳內引經作「不足者補之」，與本人經文之「與之」異，說見校記。「滿招損，謙受益，時乃天道」出《書·大禹謨》。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本卷四）", "authorNoteSimp": "吕惠卿题「天之道章第七十七」，整章为传二节。其传内引经作「不足者补之」，与本人经文之「与之」异，说见校记。「满招损，谦受益，时乃天道」出《书·大禹谟》。", "lemmaSimp": "天之道其犹张弓……损不足以奉有余" }, { "id": "c043", "block": 0, "source": "lvhuiqing", "target": { "start": "s005", "end": "s006" }, "lemma": "孰能有餘以奉天下……其不欲見賢", "kind": "note", "text": "夫唯有道者，知未始有物而有為之與功名，皆我之所餘，而天下之所不足而爭之，故損之以奉天下而不有。此故曰「孰能損有餘以奉天下，唯有道者」。聖人則有道者也，是以為而不恃，功成不居。其不欲見者無它，凡以法天之道而已矣。", "authorNote": "傳內引經作「孰能損有餘以奉天下」，與本人經文「孰能以有餘奉天下」異。「無它」之「它」即「他」之古字。", "citation": "呂惠卿《道德真經傳》（《道藏》本卷四）", "textSimp": "夫唯有道者，知未始有物而有为之与功名，皆我之所余，而天下之所不足而争之，故损之以奉天下而不有。此故曰「孰能损有余以奉天下，唯有道者」。圣人则有道者也，是以为而不恃，功成不居。其不欲见者无它，凡以法天之道而已矣。", "citationFull": "呂惠卿《道德真經傳》（《道藏》本卷四）（傳內引經作「孰能損有餘以奉天下」，與本人經文「孰能以有餘奉天下」異。「無它」之「它」即「他」之古字。）", "citationSimp": "吕惠卿《道德真经传》（《道藏》本卷四）", "authorNoteSimp": "传内引经作「孰能损有余以奉天下」，与本人经文「孰能以有余奉天下」异。「无它」之「它」即「他」之古字。", "lemmaSimp": "孰能有余以奉天下……其不欲见贤" }, { "id": "c044", "block": 0, "source": "suzhe", "target": { "start": "s001", "end": "s001" }, "lemma": "天之道其猶張弓與", "kind": "note", "text": "張弓上筋，弛弓上角，故以況天之抑高舉下。", "authorNote": "蘇轍題「天之道章第七十七」，經文「與」作「乎」。上筋、上角謂張則筋受其高、弛則角反居上，說與吳澄弣弰之解相表裏。", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "张弓上筋，弛弓上角，故以况天之抑高举下。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）（蘇轍題「天之道章第七十七」，經文「與」作「乎」。上筋、上角謂張則筋受其高、弛則角反居上，說與吳澄弣弰之解相表裏。）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "authorNoteSimp": "苏辙题「天之道章第七十七」，经文「与」作「乎」。上筋、上角谓张则筋受其高、弛则角反居上，说与吴澄弣弰之解相表里。", "lemmaSimp": "天之道其犹张弓与" }, { "id": "c045", "block": 0, "source": "suzhe", "target": { "start": "s002", "end": "s004" }, "lemma": "高者抑之……損不足以奉有餘", "kind": "note", "text": "天無私故均，人多私故不均。", "authorNote": "蘇轍此條列於「高者抑之」至「損不足以奉有餘」三句之下，一語兼釋第二至第四句。", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "天无私故均，人多私故不均。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）（蘇轍此條列於「高者抑之」至「損不足以奉有餘」三句之下，一語兼釋第二至第四句。）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "authorNoteSimp": "苏辙此条列于「高者抑之」至「损不足以奉有余」三句之下，一语兼释第二至第四句。", "lemmaSimp": "高者抑之……损不足以奉有余" }, { "id": "c046", "block": 0, "source": "suzhe", "target": { "start": "s005", "end": "s005" }, "lemma": "孰能以有餘奉天下，唯有道者", "kind": "note", "text": "有道者澹足萬物而不辭，既以為人己愈有，既與人己愈多，非有道者無以堪此。", "authorNote": "道藏本「既與人己愈多」之「與」訛作「子」，今據第七十九章經文及魏源《老子本義》所引正。「既以為人己愈有，既與人己愈多」引第七十九章文。", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "有道者澹足万物而不辞，既以为人己愈有，既与人己愈多，非有道者无以堪此。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）（道藏本「既與人己愈多」之「與」訛作「子」，今據第七十九章經文及魏源《老子本義》所引正。「既以為人己愈有，既與人己愈多」引第七十九章文。）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "authorNoteSimp": "道藏本「既与人己愈多」之「与」讹作「子」，今据第七十九章经文及魏源《老子本义》所引正。「既以为人己愈有，既与人己愈多」引第七十九章文。", "lemmaSimp": "孰能以有余奉天下，唯有道者" }, { "id": "c047", "block": 0, "source": "suzhe", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人為而不恃，功成而不處，其不欲見賢", "kind": "note", "text": "為而恃、成而處，則賢見於世；賢見於世，則是以有餘自奉也。", "authorNote": "蘇轍經文末三句作「功成不處，其不欲見賢邪」。「以有餘自奉」四字，正與「損不足以奉有餘」相反為義。", "citation": "蘇轍《老子解》（《道藏》本卷四）", "textSimp": "为而恃、成而处，则贤见于世；贤见于世，则是以有余自奉也。", "citationFull": "蘇轍《老子解》（《道藏》本卷四）（蘇轍經文末三句作「功成不處，其不欲見賢邪」。「以有餘自奉」四字，正與「損不足以奉有餘」相反為義。）", "citationSimp": "苏辙《老子解》（《道藏》本卷四）", "authorNoteSimp": "苏辙经文末三句作「功成不处，其不欲见贤邪」。「以有余自奉」四字，正与「损不足以奉有余」相反为义。", "lemmaSimp": "是以圣人为而不恃，功成而不处，其不欲见贤" }, { "id": "c048", "block": 0, "source": "wucheng", "target": { "start": "s001", "end": "s002" }, "lemma": "天之道其猶張弓……不足者補之", "kind": "note", "text": "抑之、舉之二句言張弓，有餘、不足二句言天道。凡弛弓俯其體，則弣在上、弰向下；張之仰其體，則弣向下、弰在上。是抑弣之高者使之向下，舉弰之下者使之在上。天道之損有餘，如抑其弣而使之下；其補不足，如舉其弰而使之高。", "authorNote": "吳澄章首標「右第六十三章」、章末標「右第六十四章」，故以此章為其第六十四章。弣謂附弓之把，弰謂弓梢。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "抑之、举之二句言张弓，有余、不足二句言天道。凡弛弓俯其体，则弣在上、弰向下；张之仰其体，则弣向下、弰在上。是抑弣之高者使之向下，举弰之下者使之在上。天道之损有余，如抑其弣而使之下；其补不足，如举其弰而使之高。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（吳澄章首標「右第六十三章」、章末標「右第六十四章」，故以此章為其第六十四章。弣謂附弓之把，弰謂弓梢。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "吴澄章首标「右第六十三章」、章末标「右第六十四章」，故以此章为其第六十四章。弣谓附弓之把，弰谓弓梢。", "lemmaSimp": "天之道其犹张弓……不足者补之" }, { "id": "c049", "block": 0, "source": "wucheng", "target": { "start": "s003", "end": "s004" }, "lemma": "天之道損有餘而補不足，人之道則不然", "kind": "note", "text": "天道虧盈而益謙，人則併寡以益其多、吞小以益其大、取貧以益其富，此所以逆天道也。", "authorNote": "「虧盈益謙」用《易·謙》。吳澄以「逆天道」結之，語較諸家為刻。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "天道亏盈而益谦，人则并寡以益其多、吞小以益其大、取贫以益其富，此所以逆天道也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（「虧盈益謙」用《易·謙》。吳澄以「逆天道」結之，語較諸家為刻。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "「亏盈益谦」用《易·谦》。吴澄以「逆天道」结之，语较诸家为刻。", "lemmaSimp": "天之道损有余而补不足，人之道则不然" }, { "id": "c050", "block": 0, "source": "wucheng", "target": { "start": "s005", "end": "s005" }, "lemma": "孰能有餘以奉天下，唯有道者", "kind": "note", "text": "有道之君貴為天子、富有四海而不自有其貴富，菲飲食、惡衣服、卑宮室、為天下惜財而不苟費，制田里、教樹藝、薄稅斂，使民家給人足，是以己之有餘而奉天下也。", "authorNote": "「菲飲食、惡衣服、卑宮室」本《論語·泰伯》讚禹之辭。吳澄就此句專就君道聚斂反言之，為本章最著政治之意。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "有道之君贵为天子、富有四海而不自有其贵富，菲饮食、恶衣服、卑宫室、为天下惜财而不苟费，制田里、教树艺、薄税敛，使民家给人足，是以己之有余而奉天下也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（「菲飲食、惡衣服、卑宮室」本《論語·泰伯》讚禹之辭。吳澄就此句專就君道聚斂反言之，為本章最著政治之意。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "「菲饮食、恶衣服、卑宫室」本《论语·泰伯》赞禹之辞。吴澄就此句专就君道聚敛反言之，为本章最着政治之意。", "lemmaSimp": "孰能有余以奉天下，唯有道者" }, { "id": "c051", "block": 0, "source": "wucheng", "target": { "start": "s006", "end": "s006" }, "lemma": "是以聖人為而不恃，功成而不處，其不欲見賢", "kind": "note", "text": "聖人之功能蓋天下，此有餘者也。不恃其所為之能而若無能，不居其所成之功而若無功，不欲顯示其功能之賢於人，皆損己之有餘也。", "authorNote": "吳澄經文此三句作「功成而不居，其不欲見賢邪」。「皆損己之有餘」一句收束全章，以聖人亦入損有餘之例。", "citation": "吳澄《道德真經注》（《道藏》本卷四）", "textSimp": "圣人之功能盖天下，此有余者也。不恃其所为之能而若无能，不居其所成之功而若无功，不欲显示其功能之贤于人，皆损己之有余也。", "citationFull": "吳澄《道德真經注》（《道藏》本卷四）（吳澄經文此三句作「功成而不居，其不欲見賢邪」。「皆損己之有餘」一句收束全章，以聖人亦入損有餘之例。）", "citationSimp": "吴澄《道德真经注》（《道藏》本卷四）", "authorNoteSimp": "吴澄经文此三句作「功成而不居，其不欲见贤邪」。「皆损己之有余」一句收束全章，以圣人亦入损有余之例。", "lemmaSimp": "是以圣人为而不恃，功成而不处，其不欲见贤" }, { "id": "c052", "block": 0, "source": "hanshan", "target": { "start": "s001", "end": "s004" }, "lemma": "天之道其猶張弓……損不足以奉有餘", "kind": "note", "text": "此言天道之妙，以明聖人法天以制用也。弓之為物，本弣高而有餘，弰下而不足，乃弛而不用也；及張而用之，則抑高舉下，損弣有餘之力以補弰之不足，上下均停，然後巧於中的，否則由基、逢蒙無所施其巧矣。天之道亦猶是也，以其但施而不受，皆損一氣之有餘以補萬物之不足，均調適可，故各遂其生。人道但受而不施，故人主以天下奉一己，皆損百姓之不足以補一人之有餘，裒寡益多，故民不堪其命，誰能損有餘以奉天下哉。", "authorNote": "憨山本無章題，次為七十七章，整段作解，今析為二節。由基、逢蒙並古之善射者。「但施而不受」「但受而不施」二句，為憨山斷定天人相反之樞紐。", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "此言天道之妙，以明圣人法天以制用也。弓之为物，本弣高而有余，弰下而不足，乃弛而不用也；及张而用之，则抑高举下，损弣有余之力以补弰之不足，上下均停，然后巧于中的，否则由基、逢蒙无所施其巧矣。天之道亦犹是也，以其但施而不受，皆损一气之有余以补万物之不足，均调适可，故各遂其生。人道但受而不施，故人主以天下奉一己，皆损百姓之不足以补一人之有余，裒寡益多，故民不堪其命，谁能损有余以奉天下哉。", "citationFull": "釋德清《道德經解》（公開轉錄本）（憨山本無章題，次為七十七章，整段作解，今析為二節。由基、逢蒙並古之善射者。「但施而不受」「但受而不施」二句，為憨山斷定天人相反之樞紐。）", "citationSimp": "释德清《道德经解》（公开转录本）", "authorNoteSimp": "憨山本无章题，次为七十七章，整段作解，今析为二节。由基、逢蒙并古之善射者。「但施而不受」「但受而不施」二句，为憨山断定天人相反之枢纽。", "lemmaSimp": "天之道其犹张弓……损不足以奉有余" }, { "id": "c053", "block": 0, "source": "hanshan", "target": { "start": "s005", "end": "s006" }, "lemma": "孰能有餘以奉天下……其不欲見賢", "kind": "note", "text": "唯有道者，達性分之至足，一身之外皆餘物也，故堯舜有天下而不與，即以所養而養民，乃能以有餘奉不足也。是以聖人與道為一、與天為徒，故法天制用，雖為而不恃其能，雖成而不居其功，此損之至也。損之至，故天下樂推而不厭，雖不欲見賢，不可得也。其不欲見賢耶一句，謂我心本不欲見賢，而人自以我為賢矣，此益也由損而至，故唯天為大，唯堯則之，此之謂也。", "authorNote": "「天下樂推而不厭」本第七章「是以聖人後其身而身先，外其身而身存」之文；「唯天為大，唯堯則之」出《論語·泰伯》。憨山就此句翻出「雖不欲見賢，不可得也」一轉，謂損之至則益自至。", "citation": "釋德清《道德經解》（公開轉錄本）", "textSimp": "唯有道者，达性分之至足，一身之外皆余物也，故尧舜有天下而不与，即以所养而养民，乃能以有余奉不足也。是以圣人与道为一、与天为徒，故法天制用，虽为而不恃其能，虽成而不居其功，此损之至也。损之至，故天下乐推而不厌，虽不欲见贤，不可得也。其不欲见贤耶一句，谓我心本不欲见贤，而人自以我为贤矣，此益也由损而至，故唯天为大，唯尧则之，此之谓也。", "citationFull": "釋德清《道德經解》（公開轉錄本）（「天下樂推而不厭」本第七章「是以聖人後其身而身先，外其身而身存」之文；「唯天為大，唯堯則之」出《論語·泰伯》。憨山就此句翻出「雖不欲見賢，不可得也」一轉，謂損之至則益自至。）", "citationSimp": "释德清《道德经解》（公开转录本）", "authorNoteSimp": "「天下乐推而不厌」本第七章「是以圣人后其身而身先，外其身而身存」之文；「唯天为大，唯尧则之」出《论语·泰伯》。憨山就此句翻出「虽不欲见贤，不可得也」一转，谓损之至则益自至。", "lemmaSimp": "孰能有余以奉天下……其不欲见贤" }, { "id": "c054", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "全章·本義", "kind": "note", "text": "此承上章柔弱處下、強大處上之意，而舉天道以申之也。老子云：將欲翕之，必固張之，則張者是剛強之意也。天之道惡盈而好謙，猶弓之張者，不久則廢弛，弛者有時而張。是故凡高者必至於自抑，而自下者必舉；有餘者必至於自損，而自屈者必伸。天之於物每每然也。人則不然，損天下之不足而奉一己之有餘，失天意矣。有道之聖人，雖有至賢之行而不欲以自見，此為道日損，必至於損之又損也。", "authorNote": "魏源以此章為其第六十四章。「將欲翕之，必固張之」引第三十六章文，「為道日損」「損之又損」引第四十八章文。其下又裒集蘇轍、呂惠卿、吳澄、陸希聲四家之說，與本章所錄注文相校，詞句小有出入。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "此承上章柔弱处下、强大处上之意，而举天道以申之也。老子云：将欲翕之，必固张之，则张者是刚强之意也。天之道恶盈而好谦，犹弓之张者，不久则废弛，弛者有时而张。是故凡高者必至于自抑，而自下者必举；有余者必至于自损，而自屈者必伸。天之于物每每然也。人则不然，损天下之不足而奉一己之有余，失天意矣。有道之圣人，虽有至贤之行而不欲以自见，此为道日损，必至于损之又损也。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（魏源以此章為其第六十四章。「將欲翕之，必固張之」引第三十六章文，「為道日損」「損之又損」引第四十八章文。其下又裒集蘇轍、呂惠卿、吳澄、陸希聲四家之說，與本章所錄注文相校，詞句小有出入。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "魏源以此章为其第六十四章。「将欲翕之，必固张之」引第三十六章文，「为道日损」「损之又损」引第四十八章文。其下又裒集苏辙、吕惠卿、吴澄、陆希声四家之说，与本章所录注文相校，词句小有出入。", "lemmaSimp": "全章·本义" }, { "id": "c055", "block": 0, "source": "weiyuan", "target": { "start": "s001", "end": "s006" }, "lemma": "全章·校記", "kind": "note", "text": "「乎」傅奕作「者歟」；「不足者補之」一作「與之」；「孰能以有餘奉天下，惟有道者」二句各本大同小異，傅奕作「孰能損有餘而奉不足於天下者，其唯有道者乎」；「功成而不處」傅奕作「不居」；「其不欲見賢邪」王弼無「邪」字。", "authorNote": "此魏源本所附校語。轉錄本此章起作「夭之道」、句中作「人主道則不然」，「夭」為「天」、「主」為「之」之訛，說見校記；其引呂惠卿「滿招損」訛作「蒲招損」，引蘇轍「澹足萬物而不辭」作「贍足萬物而辭」，脫一「不」字，皆轉錄之失。", "citation": "魏源《老子本義》（下篇，公開轉錄本）", "textSimp": "「乎」傅奕作「者欤」；「不足者补之」一作「与之」；「孰能以有余奉天下，惟有道者」二句各本大同小异，傅奕作「孰能损有余而奉不足于天下者，其唯有道者乎」；「功成而不处」傅奕作「不居」；「其不欲见贤邪」王弼无「邪」字。", "citationFull": "魏源《老子本義》（下篇，公開轉錄本）（此魏源本所附校語。轉錄本此章起作「夭之道」、句中作「人主道則不然」，「夭」為「天」、「主」為「之」之訛，說見校記；其引呂惠卿「滿招損」訛作「蒲招損」，引蘇轍「澹足萬物而不辭」作「贍足萬物而辭」，脫一「不」字，皆轉錄之失。）", "citationSimp": "魏源《老子本义》（下篇，公开转录本）", "authorNoteSimp": "此魏源本所附校语。转录本此章起作「夭之道」、句中作「人主道则不然」，「夭」为「天」、「主」为「之」之讹，说见校记；其引吕惠卿「满招损」讹作「蒲招损」，引苏辙「澹足万物而不辞」作「赡足万物而辞」，脱一「不」字，皆转录之失。", "lemmaSimp": "全章·校记" } ], "charNotes": [ { "id": "n001", "sentenceId": "s001", "start": 5, "end": 7, "char": "張弓", "charSimp": "张弓", "startSimp": 5, "endSimp": 7, "pinyin": "zhāng gōng", "gloss": "把弓張開，指張弓以待發。", "glossSimp": "把弓张开，指张弓以待发。", "general": "河上公謂張弓和調如是乃可用，夫抑高舉下、損強益弱是天之道；御注謂張弓如此乃能命中，是猶天道虧盈益謙；御疏分架箭之時準的與發矢之時遠近兩節；成玄英謂高下調適方始運箭；嚴遵輯文謂弦高急者寬而緩之、弦弛下者攝而上之；李榮謂高者恐過故抑之、下者不及故舉之，不高不下中於前期；呂惠卿謂天之道無為則無私、無私則均，猶之張弓；蘇轍謂張弓上筋、弛弓上角；吳澄歷說弛弓俯體則弣在上、弰向下，張之仰體則弣向下、弰在上；憨山謂弓本弣高而有餘、弰下而不足，上下均停然後巧於中的。諸家或以命中言、或以調和言，要皆取高下相就、均停乃用之義。", "generalSimp": "河上公谓张弓和调如是乃可用，夫抑高举下、损强益弱是天之道；御注谓张弓如此乃能命中，是犹天道亏盈益谦；御疏分架箭之时准的与发矢之时远近两节；成玄英谓高下调适方始运箭；严遵辑文谓弦高急者宽而缓之、弦弛下者摄而上之；李荣谓高者恐过故抑之、下者不及故举之，不高不下中于前期；吕惠卿谓天之道无为则无私、无私则均，犹之张弓；苏辙谓张弓上筋、弛弓上角；吴澄历说弛弓俯体则弣在上、弰向下，张之仰体则弣向下、弰在上；憨山谓弓本弣高而有余、弰下而不足，上下均停然后巧于中的。诸家或以命中言、或以调和言，要皆取高下相就、均停乃用之义。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c014", "c019", "c021", "c022", "c033", "c035", "c042", "c044", "c048", "c052" ], "refsSimp": [ "c001", "c002", "c014", "c019", "c021", "c022", "c033", "c035", "c042", "c044", "c048", "c052" ] }, { "id": "n002", "sentenceId": "s001", "start": 7, "end": 8, "char": "與", "charSimp": "与", "startSimp": 7, "endSimp": 8, "pinyin": "yú", "gloss": "句末語氣詞，表測度之問，猶言「吧」。", "glossSimp": "句末语气词，表测度之问，犹言「吧」。", "general": "王弼本作「其猶張弓與」，河上公四部叢刊本、《玄德纂疏》所引、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源本並作「乎」，魏源校記謂傅奕作「者歟」。與、乎一字之異而語氣微別，「與」較「乎」更含沉吟忖度之味。本站從王弼作「與」。", "generalSimp": "王弼本作「其犹张弓与」，河上公四部丛刊本、《玄德纂疏》所引、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源本并作「乎」，魏源校记谓傅奕作「者欤」。与、乎一字之异而语气微别，「与」较「乎」更含沉吟忖度之味。本站从王弼作「与」。", "variants": [ "乎", "邪", "耶" ], "variantsSimp": [ "乎", "邪", "耶" ], "refs": [ "c001", "c014", "c040", "c044", "c055" ], "refsSimp": [ "c001", "c014", "c040", "c044", "c055" ] }, { "id": "n003", "sentenceId": "s002", "start": 2, "end": 3, "char": "抑", "charSimp": "抑", "startSimp": 2, "endSimp": 3, "pinyin": "yì", "gloss": "按下、使之下就。", "glossSimp": "按下、使之下就。", "general": "河上公謂抑高舉下、損強益弱；御注以為天道虧盈益謙、欲令人君法天字人；御疏謂高者抑之、下者舉之者，為架箭之時準的也；成玄英謂抑高令下；嚴遵謂弦高急者寬而緩之；李榮謂高者恐過故抑之令不高，又推言太高恐於邈空、抑之令不空；陸希聲以陽昇極天則降當之；呂惠卿謂高者為有餘，不得不抑而損。", "generalSimp": "河上公谓抑高举下、损强益弱；御注以为天道亏盈益谦、欲令人君法天字人；御疏谓高者抑之、下者举之者，为架箭之时准的也；成玄英谓抑高令下；严遵谓弦高急者宽而缓之；李荣谓高者恐过故抑之令不高，又推言太高恐于邈空、抑之令不空；陆希声以阳升极天则降当之；吕惠卿谓高者为有余，不得不抑而损。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c014", "c021", "c022", "c033", "c035", "c040", "c042", "c048" ], "refsSimp": [ "c002", "c014", "c021", "c022", "c033", "c035", "c040", "c042", "c048" ] }, { "id": "n004", "sentenceId": "s002", "start": 7, "end": 8, "char": "舉", "charSimp": "举", "startSimp": 7, "endSimp": 8, "pinyin": "jǔ", "gloss": "抬上、使之上就。", "glossSimp": "擡上、使之上就。", "general": "與「抑」對文。御疏謂下者舉之為架箭之時準的；嚴遵謂弦弛下者攝而上之；李榮謂下者不及故舉之令不下，極下慮之滯有、舉之令不有；陸希聲以陰降極地則升當之；吳澄謂舉弰之下者使之在上，天道之補不足如舉其弰而使之高；憨山謂損弣有餘之力以補弰之不足。", "generalSimp": "与「抑」对文。御疏谓下者举之为架箭之时准的；严遵谓弦弛下者摄而上之；李荣谓下者不及故举之令不下，极下虑之滞有、举之令不有；陆希声以阴降极地则升当之；吴澄谓举弰之下者使之在上，天道之补不足如举其弰而使之高；憨山谓损弣有余之力以补弰之不足。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c014", "c022", "c033", "c035", "c040", "c042", "c048", "c052" ], "refsSimp": [ "c002", "c014", "c022", "c033", "c035", "c040", "c042", "c048", "c052" ] }, { "id": "n005", "sentenceId": "s002", "start": 19, "end": 20, "char": "補", "charSimp": "补", "startSimp": 19, "endSimp": 20, "pinyin": "bǔ", "gloss": "足其不足。", "glossSimp": "足其不足。", "general": "王弼本作「不足者補之」，御注、御疏、河上公、呂惠卿、《纂疏》本所引作「與之」；魏源校記謂「不足者補之，一作與之」。嚴輯作「補而益之」，御疏作「不足與之」，成玄英作「謙和不足者與其福善」，吳澄作「其補不足，如舉其弰而使之高」。補、與異文而義不殊，本站從王弼作「補」。", "generalSimp": "王弼本作「不足者补之」，御注、御疏、河上公、吕惠卿、《纂疏》本所引作「与之」；魏源校记谓「不足者补之，一作与之」。严辑作「补而益之」，御疏作「不足与之」，成玄英作「谦和不足者与其福善」，吴澄作「其补不足，如举其弰而使之高」。补、与异文而义不殊，本站从王弼作「补」。", "variants": [ "與" ], "variantsSimp": [ "与" ], "refs": [ "c002", "c015", "c022", "c033", "c055" ], "refsSimp": [ "c002", "c015", "c022", "c033", "c055" ] }, { "id": "n006", "sentenceId": "s003", "start": 0, "end": 3, "char": "天之道", "charSimp": "天之道", "startSimp": 0, "endSimp": 3, "pinyin": "tiān zhī dào", "gloss": "自然行運之常理，謂損有餘以補不足。", "glossSimp": "自然行运之常理，谓损有余以补不足。", "general": "河上公謂天之道損有餘而益謙、天常以中和為上；御注謂大道平施、裒多益寡；御疏引《易》謙卦之詞以證注語；成玄英謂福善禍淫、自然之理；李榮謂釋天道以合喻；呂惠卿謂天之道無為而已矣，無為則無私、無私則均；吳澄謂天道虧盈而益謙；憨山謂天道但施而不受，皆損一氣之有餘以補萬物之不足；魏源謂天之道惡盈而好謙，高者必至於自抑、有餘者必至於自損。", "generalSimp": "河上公谓天之道损有余而益谦、天常以中和为上；御注谓大道平施、裒多益寡；御疏引《易》谦卦之词以证注语；成玄英谓福善祸淫、自然之理；李荣谓释天道以合喻；吕惠卿谓天之道无为而已矣，无为则无私、无私则均；吴澄谓天道亏盈而益谦；憨山谓天道但施而不受，皆损一气之有余以补万物之不足；魏源谓天之道恶盈而好谦，高者必至于自抑、有余者必至于自损。", "variants": [], "variantsSimp": [], "refs": [ "c003", "c010", "c016", "c023", "c024", "c036", "c042", "c049", "c052", "c054" ], "refsSimp": [ "c003", "c010", "c016", "c023", "c024", "c036", "c042", "c049", "c052", "c054" ] }, { "id": "n007", "sentenceId": "s004", "start": 11, "end": 12, "char": "奉", "charSimp": "奉", "startSimp": 11, "endSimp": 12, "pinyin": "fèng", "gloss": "供奉、供給，以下奉上之奉。", "glossSimp": "供奉、供给，以下奉上之奉。", "general": "河上公謂世俗之人損貧以奉富、奪弱以益強；御注謂人則違天，翻損不足；成玄英謂人間世道好行淫偽、趨世競物、違天背理，割損貧賤不足供奉富貴之有餘；李榮謂未能損強益弱而乃滅貧增富；陸希聲謂損其不足之民而奉有餘之君；吳澄謂併寡以益其多、吞小以益其大、取貧以益其富，此所以逆天道；憨山謂人主以天下奉一己；蘇轍反向言之，謂賢見於世則是以有餘自奉。", "generalSimp": "河上公谓世俗之人损贫以奉富、夺弱以益强；御注谓人则违天，翻损不足；成玄英谓人间世道好行淫伪、趋世竞物、违天背理，割损贫贱不足供奉富贵之有余；李荣谓未能损强益弱而乃灭贫增富；陆希声谓损其不足之民而奉有余之君；吴澄谓并寡以益其多、吞小以益其大、取贫以益其富，此所以逆天道；憨山谓人主以天下奉一己；苏辙反向言之，谓贤见于世则是以有余自奉。", "variants": [], "variantsSimp": [], "refs": [ "c005", "c010", "c016", "c023", "c036", "c040", "c045", "c047", "c049", "c052", "c054" ], "refsSimp": [ "c005", "c010", "c016", "c023", "c036", "c040", "c045", "c047", "c049", "c052", "c054" ] }, { "id": "n008", "sentenceId": "s005", "start": 0, "end": 2, "char": "孰能", "charSimp": "孰能", "startSimp": 0, "endSimp": 2, "pinyin": "shú néng", "gloss": "誰能，反問之辭。", "glossSimp": "谁能，反问之辞。", "general": "御疏訓「孰，誰也」，成玄英同；河上公作「言誰能居有餘之位，自省爵祿」；御注作「誰能以己有餘，奉與天下之人不足者」；李榮作「誰能法天道以為行」；陸希聲作「孰能法天道以為人道」；呂惠卿傳內引經作「孰能損有餘以奉天下」；傅奕本作「孰能損有餘而奉不足於天下者」。語氣皆為設問，所指在能損有餘以奉不足者。", "generalSimp": "御疏训「孰，谁也」，成玄英同；河上公作「言谁能居有余之位，自省爵禄」；御注作「谁能以己有余，奉与天下之人不足者」；李荣作「谁能法天道以为行」；陆希声作「孰能法天道以为人道」；吕惠卿传内引经作「孰能损有余以奉天下」；傅奕本作「孰能损有余而奉不足于天下者」。语气皆为设问，所指在能损有余以奉不足者。", "variants": [], "variantsSimp": [], "refs": [ "c006", "c011", "c017", "c025", "c026", "c037", "c041", "c043", "c055" ], "refsSimp": [ "c006", "c011", "c017", "c025", "c026", "c037", "c041", "c043", "c055" ] }, { "id": "n009", "sentenceId": "s005", "start": 10, "end": 13, "char": "有道者", "charSimp": "有道者", "startSimp": 10, "endSimp": 13, "pinyin": "yǒu dào zhě", "gloss": "合於道的人，多指有天下而能損己奉人者。", "glossSimp": "合于道的人，多指有天下而能损己奉人者。", "general": "河上公謂唯有道之君能行之耳；御注謂獨有道爾，御疏謂唯有道之君乃能然爾；成玄英謂唯當懷道之人獨能濟物，故下文云聖人不積；李榮謂有道之君當能如此；呂惠卿謂唯有道者知未始有物，凡有為之功名皆我所餘；蘇轍謂有道者澹足萬物而不辭，既以為人己愈有、既與人己愈多；吳澄謂有道之君貴為天子、富有四海而不自有其貴富，菲飲食、惡衣服、卑宮室、薄稅斂；憨山謂達性分之至足、一身之外皆餘物，故堯舜有天下而不與。", "generalSimp": "河上公谓唯有道之君能行之耳；御注谓独有道尔，御疏谓唯有道之君乃能然尔；成玄英谓唯当怀道之人独能济物，故下文云圣人不积；李荣谓有道之君当能如此；吕惠卿谓唯有道者知未始有物，凡有为之功名皆我所余；苏辙谓有道者澹足万物而不辞，既以为人己愈有、既与人己愈多；吴澄谓有道之君贵为天子、富有四海而不自有其贵富，菲饮食、恶衣服、卑宫室、薄税敛；憨山谓达性分之至足、一身之外皆余物，故尧舜有天下而不与。", "variants": [], "variantsSimp": [], "refs": [ "c006", "c011", "c017", "c025", "c026", "c037", "c041", "c043", "c046", "c050", "c053" ], "refsSimp": [ "c006", "c011", "c017", "c025", "c026", "c037", "c041", "c043", "c046", "c050", "c053" ] }, { "id": "n010", "sentenceId": "s006", "start": 7, "end": 8, "char": "恃", "charSimp": "恃", "startSimp": 7, "endSimp": 8, "pinyin": "shì", "gloss": "倚仗、矜負。", "glossSimp": "倚仗、矜负。", "general": "御疏訓「恃，猶矜恃也」；河上公謂聖人為德施、不恃其報；御注謂施平於物、不恃其功；成玄英謂財德兩施而不恃其勞；李榮謂為德不賴其報；陸希聲謂能為之而不恃其事；呂惠卿謂聖人則有道者，是以為而不恃；蘇轍謂為而恃則賢見於世；吳澄謂不恃其所為之能而若無能；憨山謂雖為而不恃其能，此損之至；魏源以此歸之為道日損。", "generalSimp": "御疏训「恃，犹矜恃也」；河上公谓圣人为德施、不恃其报；御注谓施平于物、不恃其功；成玄英谓财德两施而不恃其劳；李荣谓为德不赖其报；陆希声谓能为之而不恃其事；吕惠卿谓圣人则有道者，是以为而不恃；苏辙谓为而恃则贤见于世；吴澄谓不恃其所为之能而若无能；憨山谓虽为而不恃其能，此损之至；魏源以此归之为道日损。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c011", "c018", "c027", "c028", "c038", "c041", "c043", "c047", "c051", "c053", "c054" ], "refsSimp": [ "c007", "c011", "c018", "c027", "c028", "c038", "c041", "c043", "c047", "c051", "c053", "c054" ] }, { "id": "n011", "sentenceId": "s006", "start": 12, "end": 14, "char": "不處", "charSimp": "不处", "startSimp": 12, "endSimp": 14, "pinyin": "bù chǔ", "gloss": "不居其位、不有其功。", "glossSimp": "不居其位、不有其功。", "general": "王弼本作「功成而不處」，陸希聲作「成功而不居」，《纂疏》本、呂惠卿、蘇轍作「功成不處」，吳澄作「功成而不居」，傅奕作「不居」（魏源校記）。河上公謂功成事就不處其位；御疏謂聖人知功成而處天必損之，故歸美名於群材而不處其功勣；成玄英謂意在撝謙退己、推功於物；李榮謂成物不處其功；吳澄謂不居其所成之功而若無功。處、居異字同義。", "generalSimp": "王弼本作「功成而不处」，陆希声作「成功而不居」，《纂疏》本、吕惠卿、苏辙作「功成不处」，吴澄作「功成而不居」，傅奕作「不居」（魏源校记）。河上公谓功成事就不处其位；御疏谓圣人知功成而处天必损之，故归美名于群材而不处其功𪟝；成玄英谓意在㧑谦退己、推功于物；李荣谓成物不处其功；吴澄谓不居其所成之功而若无功。处、居异字同义。", "variants": [ "不居" ], "variantsSimp": [ "不居" ], "refs": [ "c008", "c011", "c018", "c029", "c030", "c038", "c041", "c043", "c047", "c051", "c053", "c055" ], "refsSimp": [ "c008", "c011", "c018", "c029", "c030", "c038", "c041", "c043", "c047", "c051", "c053", "c055" ] }, { "id": "n012", "sentenceId": "s006", "start": 18, "end": 20, "char": "見賢", "charSimp": "见贤", "startSimp": 18, "endSimp": 20, "pinyin": "xiàn xián", "gloss": "顯露自己的賢能。「見」讀如「現」。", "glossSimp": "显露自己的贤能。「见」读如「现」。", "general": "御注謂聖人所以推功不處者，蓋不欲令物見其賢能；御疏謂盛德內充、嘉聲外隱，正欲隱德晦名，此亦損有餘之意；河上公謂不欲使人知己之賢、匿功不居榮；成玄英謂不欲示見己之賢能；李榮謂欲隱其聖德、晦其賢才，爭名之患自除；陸希聲謂以其不欲見賢於人，故天下謂之似不肖；蘇轍謂賢見於世則是以有餘自奉；吳澄謂不欲顯示其功能之賢於人，皆損己之有餘；憨山翻出「雖不欲見賢，不可得也」一轉，謂我心本不欲見賢而人自以我為賢，此益也由損而至。", "generalSimp": "御注谓圣人所以推功不处者，盖不欲令物见其贤能；御疏谓盛德内充、嘉声外隐，正欲隐德晦名，此亦损有余之意；河上公谓不欲使人知己之贤、匿功不居荣；成玄英谓不欲示见己之贤能；李荣谓欲隐其圣德、晦其贤才，争名之患自除；陆希声谓以其不欲见贤于人，故天下谓之似不肖；苏辙谓贤见于世则是以有余自奉；吴澄谓不欲显示其功能之贤于人，皆损己之有余；憨山翻出「虽不欲见贤，不可得也」一转，谓我心本不欲见贤而人自以我为贤，此益也由损而至。", "variants": [], "variantsSimp": [], "refs": [ "c009", "c011", "c018", "c029", "c031", "c032", "c038", "c039", "c041", "c043", "c047", "c051", "c053" ], "refsSimp": [ "c009", "c011", "c018", "c029", "c031", "c032", "c038", "c039", "c041", "c043", "c047", "c051", "c053" ] } ], "glossary": { "天道第七十七": "河上公本章章題全稱。", "天道": "河上公本章章題。", "天之道章": "成玄英、呂惠卿、蘇轍本章章題。", "天之道章第七十七": "成玄英、呂惠卿、蘇轍本章章題全稱。", "右第六十四章": "吳澄、魏源本章章次；二人分章與王弼本異，故並以此章為其第六十四章。", "張弓": "把弓張開。本章全章之喻所自出。", "弣": "附弓之把，正握處。吳澄、憨山用以說高下有餘不足。", "弰": "弓梢。吳澄謂弛弓俯體則弣在上、弰向下。", "弛弓": "放松的弓。蘇轍「張弓上筋，弛弓上角」。", "由基": "養由基，楚之善射者。", "逢蒙": "逢門學射於羿者，古之善射。", "中的": "射中靶心。御注「張弓如此，乃能命中」。", "準的": "箭靶、靶心。御疏「高者抑之、下者舉之者，為架箭之時準的也」。", "架箭": "搭箭未發之時。御疏分架箭與發矢兩節解抑舉損益。", "與": "句末語氣詞，表測度之問。諸本作「乎」，傅奕作「者歟」。", "抑": "按下，使高者就下。", "舉": "抬上，使下者就高。", "補": "足其不足。王弼作「補之」，河上公、《纂疏》本、呂惠卿作「與之」。", "虧盈益謙": "減損盈滿而增益謙讓，出《易·謙》。御注、吳澄並用之。", "裒多益寡": "取多有而補少有，出《易·謙》「裒多益寡，稱物平施」。御注用之，御疏明言「《易》謙卦之詞也」。", "稱物平施": "稱量物情而平均施予。御疏「欲令稱物平施爾」。", "字人": "子愛其人。御注「欲令人君法天字人」。", "一往一來": "謂日月寒暑之相代。御疏「日月寒暑，一往一來，來則損其有餘，往者與其不足，則成歲功矣」。", "一章七閏": "陸希聲語，謂歷以閏月成歲，損日之有餘補月之不足。", "損下益上曰損": "陸希聲引《易·損》卦義。", "損上益下曰益": "陸希聲引《易·益》卦義。", "滿招損，謙受益，時乃天道": "呂惠卿引《書·大禹謨》文。", "天之道": "自然行運之常理，本章指損有餘以補不足；河上公題本章作「天道」，成玄英、呂惠卿、蘇轍題作「天之道章」。", "人之道": "與天之道相反之人事，謂損不足以奉有餘。", "奉": "供奉、供給。以下奉上曰奉。", "孰能": "誰能。御疏、成玄英並訓「孰，誰也」。", "有道者": "合於道的人，指能損己有餘以奉天下者。", "恃": "倚仗、矜負。御疏「恃，猶矜恃也」。", "不處": "不居其位。陸希聲、吳澄、傅奕作「不居」。", "見賢": "顯露賢能。見讀如現。", "推功不處": "御注語，謂把功勞推給他人而不自居。", "功勣": "功績。勣為績之異體，御疏用之。", "隱德晦名": "御疏語，謂藏其德、晦其名。", "撝謙": "謙抑退讓。成玄英疏語。", "韜光晦迹": "斂藏光彩、隱晦蹤跡。成玄英疏語。", "不有不空": "李榮語，謂抑舉皆極而不滯一邊，合於中道。", "弦質相任": "嚴遵輯文語，謂弦與弓弓體質相稱。", "調和為常": "嚴遵輯文語，謂治弓以調和為常法。", "澹足萬物而不辭": "蘇轍語，謂有道者淡漠自足、應物不辭。", "既以為人己愈有，既與人己愈多": "第七十九章經文，蘇轍引以釋「有餘奉天下」。", "菲飲食、惡衣服、卑宮室": "吳澄引《論語·泰伯》讚禹之辭。", "薄稅斂": "吳澄語，謂輕其賦斂。", "但施而不受": "憨山語，謂天道只予不取。", "裒寡益多": "憨山語，與人道之「裒多益寡」相反。", "堯舜有天下而不與": "憨山用《論語·泰伯》「巍巍乎舜禹之有天下也而不與焉」之語。", "唯天為大，唯堯則之": "憨山引《論語·泰伯》文。", "將欲翕之，必固張之": "魏源引第三十六章文，以張為剛強之意。", "為道日損": "魏源引第四十八章文。", "損之又損": "第四十八章文，魏源引以結本章。", "者歟": "傅奕本「其猶張弓乎」作「其猶張弓者歟」。", "孰能損有餘而奉不足於天下者": "傅奕本此句文，見魏源校記。", "譬渝": "《玄德纂疏》刻本訛字，當作「譬喻」。", "霄人": "《玄德纂疏》刻字，疑當作「宵人」，謂小人之無知者。", "風烏": "日。章義「萬里動於風烏」。", "雲雁": "月。章義「三秋驚於雲雁」。", "彀中": "弓弦所及之內。章義「言之弓矢皆獲彀中」。" }, "collations": [ { "sentenceId": "s001", "headword": "章次與章題", "text": "河上公題「天道第七十七」；成玄英、呂惠卿、蘇轍並題「天之道章第七十七」；王弼本、陸希聲本、憨山本此章無章題（憨山次為七十七章）；吳澄以此章為其第六十四章，魏源亦以此章為其第六十四章。本站從王弼本分章。", "source": "河上公《老子道德經章句》、王弼《老子道德經注》、成玄英《老子道德經義疏》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、李榮《道德真經注》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "河上公题「天道第七十七」；成玄英、吕惠卿、苏辙并题「天之道章第七十七」；王弼本、陆希声本、憨山本此章无章题（憨山次为七十七章）；吴澄以此章为其第六十四章，魏源亦以此章为其第六十四章。本站从王弼本分章。", "headwordSimp": "章次与章题", "sourceSimp": "河上公《老子道德经章句》、王弼《老子道德经注》、成玄英《老子道德经义疏》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、李荣《道德真经注》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k001" }, 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"河上公《老子道德经章句》、成玄英《老子道德经义疏》引《玄德纂疏》", "id": "k003" }, { "sentenceId": "s002", "headword": "「不足者補之」與「不足者與之」", "text": "王弼本、陸希聲本、蘇轍本、吳澄本、憨山本、魏源本作「不足者補之」，魏源校記謂「不足者補之，一作與之」；河上公四部叢刊本、《玄德纂疏》本、呂惠卿本作「與之」；御疏引經亦作「不足與之」；嚴遵輯文作「補而益之」。本站從王弼作「補之」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、唐玄宗《道德真經注疏》、嚴遵《道德真經指歸》、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": "王弼本、陆希声本、苏辙本、吴澄本、憨山本、魏源本作「不足者补之」，魏源校记谓「不足者补之，一作与之」；河上公四部丛刊本、《玄德纂疏》本、吕惠卿本作「与之」；御疏引经亦作「不足与之」；严遵辑文作「补而益之」。本站从王弼作「补之」。", "headwordSimp": "「不足者补之」与「不足者与之」", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、唐玄宗《道德真经注疏》、严遵《道德真经指归》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k004" }, { "sentenceId": "s002", "headword": "呂惠卿傳內引經自作「補之」", "text": "呂惠卿《道德真經傳》經文作「不足者與之」，而其傳文云「高者抑之，下者舉之，有餘者損之，不足者補之，適於均而已矣」，引經自作「補之」；又其傳末引「孰能損有餘以奉天下」，與本人經文「孰能以有餘奉天下」亦異。可見傳文所據與經注本未必出一本，校勘時不可混為一事。", "source": "呂惠卿《道德真經傳》、王弼《老子道德經注》", "textSimp": "吕惠卿《道德真经传》经文作「不足者与之」，而其传文云「高者抑之，下者举之，有余者损之，不足者补之，适于均而已矣」，引经自作「补之」；又其传末引「孰能损有余以奉天下」，与本人经文「孰能以有余奉天下」亦异。可见传文所据与经注本未必出一本，校勘时不可混为一事。", "headwordSimp": "吕惠卿传内引经自作「补之」", "sourceSimp": "吕惠卿《道德真经传》、王弼《老子道德经注》", "id": "k005" }, { "sentenceId": "s003", "headword": "「損有餘而補不足」之「而」字", "text": "王弼本、河上公四部叢刊本、陸希聲本、吳澄本、憨山本作「天之道損有餘而補不足」；《玄德纂疏》本、呂惠卿本、蘇轍本、李榮所引、成玄英疏所引無「而」字，作「損有餘補不足」；魏源本作「損有餘而補不足」。本站從王弼。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、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": "王弼本、河上公四部丛刊本、陆希声本、吴澄本、憨山本作「天之道损有余而补不足」；《玄德纂疏》本、吕惠卿本、苏辙本、李荣所引、成玄英疏所引无「而」字，作「损有余补不足」；魏源本作「损有余而补不足」。本站从王弼。", "headwordSimp": "「损有余而补不足」之「而」字", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、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": "k006" }, { "sentenceId": "s003", "headword": "河上公「天常以中和為上」", "text": "四部叢刊本河上公注此句作「天常以中和為上」，《玄德纂疏》卷十九所引作「天常尚中和為上」，「以」作「尚」。又四部叢刊本經文「天之道損有餘而⬤不足」，「補」字處原為缺文，注文不缺，知係轉錄脫字而非原本無「補」字。", "source": "河上公《老子道德經章句》、成玄英《老子道德經義疏》引《玄德纂疏》", "textSimp": "四部丛刊本河上公注此句作「天常以中和为上」，《玄德纂疏》卷十九所引作「天常尚中和为上」，「以」作「尚」。又四部丛刊本经文「天之道损有余而⬤不足」，「补」字处原为缺文，注文不缺，知系转录脱字而非原本无「补」字。", "headwordSimp": "河上公「天常以中和为上」", "sourceSimp": "河上公《老子道德经章句》、成玄英《老子道德经义疏》引《玄德纂疏》", "id": "k007" }, { "sentenceId": "s004", "headword": "魏源轉錄本「人主道」訛字", "text": "魏源《老子本義》公開轉錄本此章起句作「夭之道其猶張弓乎」、第四句作「人主道則不然」，「夭」為「天」之訛、「主」為「之」之訛，核其下本義與校語皆不作異文說明，知為轉錄之失，非據別本。今錄其校語時不采此二字。", "source": "魏源《老子本義》、王弼《老子道德經注》", "textSimp": "魏源《老子本义》公开转录本此章起句作「夭之道其犹张弓乎」、第四句作「人主道则不然」，「夭」为「天」之讹、「主」为「之」之讹，核其下本义与校语皆不作异文说明，知为转录之失，非据别本。今录其校语时不采此二字。", "headwordSimp": "魏源转录本「人主道」讹字", "sourceSimp": "魏源《老子本义》、王弼《老子道德经注》", "id": "k008" }, { "sentenceId": "s005", "headword": "「孰能有餘以奉天下」之異文", "text": "王弼本作「孰能有餘以奉天下」，河上公四部叢刊本同；《玄德纂疏》本、呂惠卿本、蘇轍本、吳澄本、憨山本、魏源本作「孰能以有餘奉天下」；陸希聲本作「孰能以有餘而奉於天下，其唯有道者乎」；傅奕本作「孰能損有餘而奉不足於天下者，其唯有道者乎」（魏源校記）。傅奕本最繁，諸本漸簡，本站從王弼。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、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": "王弼本作「孰能有余以奉天下」，河上公四部丛刊本同；《玄德纂疏》本、吕惠卿本、苏辙本、吴澄本、憨山本、魏源本作「孰能以有余奉天下」；陆希声本作「孰能以有余而奉于天下，其唯有道者乎」；傅奕本作「孰能损有余而奉不足于天下者，其唯有道者乎」（魏源校记）。傅奕本最繁，诸本渐简，本站从王弼。", "headwordSimp": "「孰能有余以奉天下」之异文", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、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": "k009" }, { "sentenceId": "s006", "headword": "「功成而不處」之異文", "text": "王弼本、河上公四部叢刊本、憨山本、魏源本作「功成而不處」，《纂疏》本同；陸希聲本作「成功而不居」；《纂疏》本、呂惠卿本、蘇轍本又作「功成不處」，成玄英疏、李榮輯文引經並作「成功不處」；吳澄本作「功成而不居」；魏源校記謂傅奕「不處」作「不居」。處、居一字之異，本站從王弼作「功成而不處」。", "source": "王弼《老子道德經注》、河上公《老子道德經章句》、成玄英《老子道德經義疏》、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": "王弼本、河上公四部丛刊本、憨山本、魏源本作「功成而不处」，《纂疏》本同；陆希声本作「成功而不居」；《纂疏》本、吕惠卿本、苏辙本又作「功成不处」，成玄英疏、李荣辑文引经并作「成功不处」；吴澄本作「功成而不居」；魏源校记谓傅奕「不处」作「不居」。处、居一字之异，本站从王弼作「功成而不处」。", "headwordSimp": "「功成而不处」之异文", "sourceSimp": "王弼《老子道德经注》、河上公《老子道德经章句》、成玄英《老子道德经义疏》、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": "k010" }, { "sentenceId": "s006", "headword": "「其不欲見賢」下之語氣詞", "text": "王弼道藏本此句下無語氣詞；《玄德纂疏》本作「其不欲見賢也」；陸希聲本、呂惠卿本、憨山本作「耶」；蘇轍本、吳澄本、魏源本作「邪」；魏源校記謂「王弼無邪字」。耶、邪、也三字皆句末餘辭，不關文義，本站從王弼無字之本。", "source": "王弼《老子道德經注》、成玄英《老子道德經義疏》、陸希聲《道德經傳》、呂惠卿《道德真經傳》、蘇轍《老子解》、吳澄《道德真經注》、釋德清《道德經解》、魏源《老子本義》", "textSimp": "王弼道藏本此句下无语气词；《玄德纂疏》本作「其不欲见贤也」；陆希声本、吕惠卿本、憨山本作「耶」；苏辙本、吴澄本、魏源本作「邪」；魏源校记谓「王弼无邪字」。耶、邪、也三字皆句末余辞，不关文义，本站从王弼无字之本。", "headwordSimp": "「其不欲见贤」下之语气词", "sourceSimp": "王弼《老子道德经注》、成玄英《老子道德经义疏》、陆希声《道德经传》、吕惠卿《道德真经传》、苏辙《老子解》、吴澄《道德真经注》、释德清《道德经解》、魏源《老子本义》", "id": "k011" }, { "sentenceId": "s006", "headword": "「畏天損有餘也」之隸屬", "text": "四部叢刊本河上公章句「其不欲見賢」下作「不欲使人知己之賢，匿功不居榮，畏天損有餘也」，三句總屬河上公；《玄德纂疏》卷十九但引「不欲使人知己之賢，匿功不居」屬河上公，而以「畏天損有餘也」五字別隸「榮曰」。二本文句無大異，所異者分隸耳，今兩錄之，河上公條從四部叢刊，李榮條從《纂疏》。", "source": "河上公《老子道德經章句》、李榮《道德真經注》、成玄英《老子道德經義疏》引《玄德纂疏》", "textSimp": "四部丛刊本河上公章句「其不欲见贤」下作「不欲使人知己之贤，匿功不居荣，畏天损有余也」，三句总属河上公；《玄德纂疏》卷十九但引「不欲使人知己之贤，匿功不居」属河上公，而以「畏天损有余也」五字别隶「荣曰」。二本文句无大异，所异者分隶耳，今两录之，河上公条从四部丛刊，李荣条从《纂疏》。", "headwordSimp": "「畏天损有余也」之隶属", "sourceSimp": "河上公《老子道德经章句》、李荣《道德真经注》、成玄英《老子道德经义疏》引《玄德纂疏》", "id": "k012" }, { "sentenceId": "s001", "headword": "《纂疏》、《老子》轉錄本之訛字", "text": "《玄德纂疏》卷十九此章刻本訛字數處：章義「第一起譬渝」之「渝」當作「喻」，「夫霄人無知」之「霄」疑當作「宵」，御疏「曰月寒暑」當作「日月」，成疏「夭道如是」、榮曰「畏天」之「夭」並當作「天」，御注「誰能以已有餘」之「已」當作「己」，成疏「禍滛」之「滛」為「淫」之異體，陸傳「損有餘奉不足之旨」之「旨」為「旨」之異體。蘇轍《老子解》道藏本「既以子人己愈多」之「子」當作「與」。今於正文不采訛字，注文悉依本字錄之而各見附注。", "source": "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》、蘇轍《老子解》", "textSimp": "《玄德纂疏》卷十九此章刻本讹字数处：章义「第一起譬渝」之「渝」当作「喻」，「夫霄人无知」之「霄」疑当作「宵」，御疏「曰月寒暑」当作「日月」，成疏「夭道如是」、荣曰「畏天」之「夭」并当作「天」，御注「谁能以已有余」之「已」当作「己」，成疏「祸滛」之「滛」为「淫」之异体，陆传「损有余奉不足之旨」之「旨」为「旨」之异体。苏辙《老子解》道藏本「既以子人己愈多」之「子」当作「与」。今于正文不采讹字，注文悉依本字录之而各见附注。", "headwordSimp": "《纂疏》、《老子》转录本之讹字", "sourceSimp": "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》、苏辙《老子解》", "id": "k013" } ], "glossarySimp": { "天道第七十七": "河上公本章章题全称。", "天道": "河上公本章章题。", "天之道章": "成玄英、吕惠卿、苏辙本章章题。", "天之道章第七十七": "成玄英、吕惠卿、苏辙本章章题全称。", "右第六十四章": "吴澄、魏源本章章次；二人分章与王弼本异，故并以此章为其第六十四章。", "张弓": "把弓张开。本章全章之喻所自出。", "弣": "附弓之把，正握处。吴澄、憨山用以说高下有余不足。", "弰": "弓梢。吴澄谓弛弓俯体则弣在上、弰向下。", "弛弓": "放松的弓。苏辙「张弓上筋，弛弓上角」。", "由基": "养由基，楚之善射者。", "逢蒙": "逢门学射于羿者，古之善射。", "中的": "射中靶心。御注「张弓如此，乃能命中」。", "准的": "箭靶、靶心。御疏「高者抑之、下者举之者，为架箭之时准的也」。", "架箭": "搭箭未发之时。御疏分架箭与发矢两节解抑举损益。", "与": "句末语气词，表测度之问。诸本作「乎」，傅奕作「者欤」。", "抑": "按下，使高者就下。", "举": "擡上，使下者就高。", "补": "足其不足。王弼作「补之」，河上公、《纂疏》本、吕惠卿作「与之」。", "亏盈益谦": "减损盈满而增益谦让，出《易·谦》。御注、吴澄并用之。", "裒多益寡": "取多有而补少有，出《易·谦》「裒多益寡，称物平施」。御注用之，御疏明言「《易》谦卦之词也」。", "称物平施": "称量物情而平均施予。御疏「欲令称物平施尔」。", "字人": "子爱其人。御注「欲令人君法天字人」。", "一往一来": "谓日月寒暑之相代。御疏「日月寒暑，一往一来，来则损其有余，往者与其不足，则成岁功矣」。", "一章七闰": "陆希声语，谓历以闰月成岁，损日之有余补月之不足。", "损下益上曰损": "陆希声引《易·损》卦义。", "损上益下曰益": "陆希声引《易·益》卦义。", "满招损，谦受益，时乃天道": "吕惠卿引《书·大禹谟》文。", "天之道": "自然行运之常理，本章指损有余以补不足；河上公题本章作「天道」，成玄英、吕惠卿、苏辙题作「天之道章」。", "人之道": "与天之道相反之人事，谓损不足以奉有余。", "奉": "供奉、供给。以下奉上曰奉。", "孰能": "谁能。御疏、成玄英并训「孰，谁也」。", "有道者": "合于道的人，指能损己有余以奉天下者。", "恃": "倚仗、矜负。御疏「恃，犹矜恃也」。", "不处": "不居其位。陆希声、吴澄、傅奕作「不居」。", "见贤": "显露贤能。见读如现。", "推功不处": "御注语，谓把功劳推给他人而不自居。", "功𪟝": "功绩。𪟝为绩之异体，御疏用之。", "隐德晦名": "御疏语，谓藏其德、晦其名。", "㧑谦": "谦抑退让。成玄英疏语。", "韬光晦迹": "敛藏光彩、隐晦踪迹。成玄英疏语。", "不有不空": "李荣语，谓抑举皆极而不滞一边，合于中道。", "弦质相任": "严遵辑文语，谓弦与弓弓体质相称。", "调和为常": "严遵辑文语，谓治弓以调和为常法。", "澹足万物而不辞": "苏辙语，谓有道者淡漠自足、应物不辞。", "既以为人己愈有，既与人己愈多": "第七十九章经文，苏辙引以释「有余奉天下」。", "菲饮食、恶衣服、卑宫室": "吴澄引《论语·泰伯》赞禹之辞。", "薄税敛": "吴澄语，谓轻其赋敛。", "但施而不受": "憨山语，谓天道只予不取。", "裒寡益多": "憨山语，与人道之「裒多益寡」相反。", "尧舜有天下而不与": "憨山用《论语·泰伯》「巍巍乎舜禹之有天下也而不与焉」之语。", "唯天为大，唯尧则之": "憨山引《论语·泰伯》文。", "将欲翕之，必固张之": "魏源引第三十六章文，以张为刚强之意。", "为道日损": "魏源引第四十八章文。", "损之又损": "第四十八章文，魏源引以结本章。", "者欤": "傅奕本「其犹张弓乎」作「其犹张弓者欤」。", "孰能损有余而奉不足于天下者": "傅奕本此句文，见魏源校记。", "譬渝": "《玄德纂疏》刻本讹字，当作「譬喻」。", "霄人": "《玄德纂疏》刻字，疑当作「宵人」，谓小人之无知者。", "风乌": "日。章义「万里动于风乌」。", "云雁": "月。章义「三秋惊于云雁」。", "彀中": "弓弦所及之内。章义「言之弓矢皆获彀中」。" }, "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": "張弓", "headwordSimp": "张弓", "pinyin": "zhāng gōng", "gloss": "把弓張開，指張弓以待發。", "glossSimp": "把弓张开，指张弓以待发。", "general": "河上公謂張弓和調如是乃可用，夫抑高舉下、損強益弱是天之道；御注謂張弓如此乃能命中，是猶天道虧盈益謙；御疏分架箭之時準的與發矢之時遠近兩節；成玄英謂高下調適方始運箭；嚴遵輯文謂弦高急者寬而緩之、弦弛下者攝而上之；李榮謂高者恐過故抑之、下者不及故舉之，不高不下中於前期；呂惠卿謂天之道無為則無私、無私則均，猶之張弓；蘇轍謂張弓上筋、弛弓上角；吳澄歷說弛弓俯體則弣在上、弰向下，張之仰體則弣向下、弰在上；憨山謂弓本弣高而有餘、弰下而不足，上下均停然後巧於中的。諸家或以命中言、或以調和言，要皆取高下相就、均停乃用之義。", "generalSimp": "河上公谓张弓和调如是乃可用，夫抑高举下、损强益弱是天之道；御注谓张弓如此乃能命中，是犹天道亏盈益谦；御疏分架箭之时准的与发矢之时远近两节；成玄英谓高下调适方始运箭；严遵辑文谓弦高急者宽而缓之、弦弛下者摄而上之；李荣谓高者恐过故抑之、下者不及故举之，不高不下中于前期；吕惠卿谓天之道无为则无私、无私则均，犹之张弓；苏辙谓张弓上筋、弛弓上角；吴澄历说弛弓俯体则弣在上、弰向下，张之仰体则弣向下、弰在上；憨山谓弓本弣高而有余、弰下而不足，上下均停然后巧于中的。诸家或以命中言、或以调和言，要皆取高下相就、均停乃用之义。", "variants": [], "variantsSimp": [], "refs": [ "c001", "c002", "c014", "c019", "c021", "c022", "c033", "c035", "c042", "c044", "c048", "c052" ], "refsSimp": [ "c001", "c002", "c014", "c019", "c021", "c022", "c033", "c035", "c042", "c044", "c048", "c052" ], "forms": [ { "form": "張弓", "formSimp": "张弓", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 2, "id": "n002", "noteId": "n002", "sentenceId": "s001", "headword": "與", "headwordSimp": "与", "pinyin": "yú", "gloss": "句末語氣詞，表測度之問，猶言「吧」。", "glossSimp": "句末语气词，表测度之问，犹言「吧」。", "general": "王弼本作「其猶張弓與」，河上公四部叢刊本、《玄德纂疏》所引、陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源本並作「乎」，魏源校記謂傅奕作「者歟」。與、乎一字之異而語氣微別，「與」較「乎」更含沉吟忖度之味。本站從王弼作「與」。", "generalSimp": "王弼本作「其犹张弓与」，河上公四部丛刊本、《玄德纂疏》所引、陆希声、吕惠卿、苏辙、吴澄、憨山、魏源本并作「乎」，魏源校记谓傅奕作「者欤」。与、乎一字之异而语气微别，「与」较「乎」更含沉吟忖度之味。本站从王弼作「与」。", "variants": [ "乎", "邪", "耶" ], "variantsSimp": [ "乎", "邪", "耶" ], "refs": [ "c001", "c014", "c040", "c044", "c055" ], "refsSimp": [ "c001", "c014", "c040", "c044", "c055" ], "forms": [ { "form": "與", "formSimp": "与", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 3, "id": "n003", "noteId": "n003", "sentenceId": "s002", "headword": "抑", "headwordSimp": "抑", "pinyin": "yì", "gloss": "按下、使之下就。", "glossSimp": "按下、使之下就。", "general": "河上公謂抑高舉下、損強益弱；御注以為天道虧盈益謙、欲令人君法天字人；御疏謂高者抑之、下者舉之者，為架箭之時準的也；成玄英謂抑高令下；嚴遵謂弦高急者寬而緩之；李榮謂高者恐過故抑之令不高，又推言太高恐於邈空、抑之令不空；陸希聲以陽昇極天則降當之；呂惠卿謂高者為有餘，不得不抑而損。", "generalSimp": "河上公谓抑高举下、损强益弱；御注以为天道亏盈益谦、欲令人君法天字人；御疏谓高者抑之、下者举之者，为架箭之时准的也；成玄英谓抑高令下；严遵谓弦高急者宽而缓之；李荣谓高者恐过故抑之令不高，又推言太高恐于邈空、抑之令不空；陆希声以阳升极天则降当之；吕惠卿谓高者为有余，不得不抑而损。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c014", "c021", "c022", "c033", "c035", "c040", "c042", "c048" ], "refsSimp": [ "c002", "c014", "c021", "c022", "c033", "c035", "c040", "c042", "c048" ], "forms": [ { "form": "抑", "formSimp": "抑", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 4, "id": "n004", "noteId": "n004", "sentenceId": "s002", "headword": "舉", "headwordSimp": "举", "pinyin": "jǔ", "gloss": "抬上、使之上就。", "glossSimp": "擡上、使之上就。", "general": "與「抑」對文。御疏謂下者舉之為架箭之時準的；嚴遵謂弦弛下者攝而上之；李榮謂下者不及故舉之令不下，極下慮之滯有、舉之令不有；陸希聲以陰降極地則升當之；吳澄謂舉弰之下者使之在上，天道之補不足如舉其弰而使之高；憨山謂損弣有餘之力以補弰之不足。", "generalSimp": "与「抑」对文。御疏谓下者举之为架箭之时准的；严遵谓弦弛下者摄而上之；李荣谓下者不及故举之令不下，极下虑之滞有、举之令不有；陆希声以阴降极地则升当之；吴澄谓举弰之下者使之在上，天道之补不足如举其弰而使之高；憨山谓损弣有余之力以补弰之不足。", "variants": [], "variantsSimp": [], "refs": [ "c002", "c014", "c022", "c033", "c035", "c040", "c042", "c048", "c052" ], "refsSimp": [ "c002", "c014", "c022", "c033", "c035", "c040", "c042", "c048", "c052" ], "forms": [ { "form": "舉", "formSimp": "举", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 5, "id": "n005", "noteId": "n005", "sentenceId": "s002", "headword": "補", "headwordSimp": "补", "pinyin": "bǔ", "gloss": "足其不足。", "glossSimp": "足其不足。", "general": "王弼本作「不足者補之」，御注、御疏、河上公、呂惠卿、《纂疏》本所引作「與之」；魏源校記謂「不足者補之，一作與之」。嚴輯作「補而益之」，御疏作「不足與之」，成玄英作「謙和不足者與其福善」，吳澄作「其補不足，如舉其弰而使之高」。補、與異文而義不殊，本站從王弼作「補」。", "generalSimp": "王弼本作「不足者补之」，御注、御疏、河上公、吕惠卿、《纂疏》本所引作「与之」；魏源校记谓「不足者补之，一作与之」。严辑作「补而益之」，御疏作「不足与之」，成玄英作「谦和不足者与其福善」，吴澄作「其补不足，如举其弰而使之高」。补、与异文而义不殊，本站从王弼作「补」。", "variants": [ "與" ], "variantsSimp": [ "与" ], "refs": [ "c002", "c015", "c022", "c033", "c055" ], "refsSimp": [ "c002", "c015", "c022", "c033", "c055" ], "forms": [ { "form": "補", "formSimp": "补", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] }, { "form": "與", "formSimp": "与", "kind": "variant", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001", "s002", "s003" ], "occurrenceCount": 3 }, { "order": 6, "id": "n006", "noteId": "n006", "sentenceId": "s003", "headword": "天之道", "headwordSimp": "天之道", "pinyin": "tiān zhī dào", "gloss": "自然行運之常理，謂損有餘以補不足。", "glossSimp": "自然行运之常理，谓损有余以补不足。", "general": "河上公謂天之道損有餘而益謙、天常以中和為上；御注謂大道平施、裒多益寡；御疏引《易》謙卦之詞以證注語；成玄英謂福善禍淫、自然之理；李榮謂釋天道以合喻；呂惠卿謂天之道無為而已矣，無為則無私、無私則均；吳澄謂天道虧盈而益謙；憨山謂天道但施而不受，皆損一氣之有餘以補萬物之不足；魏源謂天之道惡盈而好謙，高者必至於自抑、有餘者必至於自損。", "generalSimp": "河上公谓天之道损有余而益谦、天常以中和为上；御注谓大道平施、裒多益寡；御疏引《易》谦卦之词以证注语；成玄英谓福善祸淫、自然之理；李荣谓释天道以合喻；吕惠卿谓天之道无为而已矣，无为则无私、无私则均；吴澄谓天道亏盈而益谦；憨山谓天道但施而不受，皆损一气之有余以补万物之不足；魏源谓天之道恶盈而好谦，高者必至于自抑、有余者必至于自损。", "variants": [], "variantsSimp": [], "refs": [ "c003", "c010", "c016", "c023", "c024", "c036", "c042", "c049", "c052", "c054" ], "refsSimp": [ "c003", "c010", "c016", "c023", "c024", "c036", "c042", "c049", "c052", "c054" ], "forms": [ { "form": "天之道", "formSimp": "天之道", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s003" ] } ], "occurrenceSentenceIds": [ "s001", "s003" ], "occurrenceCount": 2 }, { "order": 7, "id": "n007", "noteId": "n007", "sentenceId": "s004", "headword": "奉", "headwordSimp": "奉", "pinyin": "fèng", "gloss": "供奉、供給，以下奉上之奉。", "glossSimp": "供奉、供给，以下奉上之奉。", "general": "河上公謂世俗之人損貧以奉富、奪弱以益強；御注謂人則違天，翻損不足；成玄英謂人間世道好行淫偽、趨世競物、違天背理，割損貧賤不足供奉富貴之有餘；李榮謂未能損強益弱而乃滅貧增富；陸希聲謂損其不足之民而奉有餘之君；吳澄謂併寡以益其多、吞小以益其大、取貧以益其富，此所以逆天道；憨山謂人主以天下奉一己；蘇轍反向言之，謂賢見於世則是以有餘自奉。", "generalSimp": "河上公谓世俗之人损贫以奉富、夺弱以益强；御注谓人则违天，翻损不足；成玄英谓人间世道好行淫伪、趋世竞物、违天背理，割损贫贱不足供奉富贵之有余；李荣谓未能损强益弱而乃灭贫增富；陆希声谓损其不足之民而奉有余之君；吴澄谓并寡以益其多、吞小以益其大、取贫以益其富，此所以逆天道；憨山谓人主以天下奉一己；苏辙反向言之，谓贤见于世则是以有余自奉。", "variants": [], "variantsSimp": [], "refs": [ "c005", "c010", "c016", "c023", "c036", "c040", "c045", "c047", "c049", "c052", "c054" ], "refsSimp": [ "c005", "c010", "c016", "c023", "c036", "c040", "c045", "c047", "c049", "c052", "c054" ], "forms": [ { "form": "奉", "formSimp": "奉", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s004", "s005" ], "occurrenceCount": 2 }, { "order": 8, "id": "n008", "noteId": "n008", "sentenceId": "s005", "headword": "孰能", "headwordSimp": "孰能", "pinyin": "shú néng", "gloss": "誰能，反問之辭。", "glossSimp": "谁能，反问之辞。", "general": "御疏訓「孰，誰也」，成玄英同；河上公作「言誰能居有餘之位，自省爵祿」；御注作「誰能以己有餘，奉與天下之人不足者」；李榮作「誰能法天道以為行」；陸希聲作「孰能法天道以為人道」；呂惠卿傳內引經作「孰能損有餘以奉天下」；傅奕本作「孰能損有餘而奉不足於天下者」。語氣皆為設問，所指在能損有餘以奉不足者。", "generalSimp": "御疏训「孰，谁也」，成玄英同；河上公作「言谁能居有余之位，自省爵禄」；御注作「谁能以己有余，奉与天下之人不足者」；李荣作「谁能法天道以为行」；陆希声作「孰能法天道以为人道」；吕惠卿传内引经作「孰能损有余以奉天下」；傅奕本作「孰能损有余而奉不足于天下者」。语气皆为设问，所指在能损有余以奉不足者。", "variants": [], "variantsSimp": [], "refs": [ "c006", "c011", "c017", "c025", "c026", "c037", "c041", "c043", "c055" ], "refsSimp": [ "c006", "c011", "c017", "c025", "c026", "c037", "c041", "c043", "c055" ], "forms": [ { "form": "孰能", "formSimp": "孰能", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 9, "id": "n009", "noteId": "n009", "sentenceId": "s005", "headword": "有道者", "headwordSimp": "有道者", "pinyin": "yǒu dào zhě", "gloss": "合於道的人，多指有天下而能損己奉人者。", "glossSimp": "合于道的人，多指有天下而能损己奉人者。", "general": "河上公謂唯有道之君能行之耳；御注謂獨有道爾，御疏謂唯有道之君乃能然爾；成玄英謂唯當懷道之人獨能濟物，故下文云聖人不積；李榮謂有道之君當能如此；呂惠卿謂唯有道者知未始有物，凡有為之功名皆我所餘；蘇轍謂有道者澹足萬物而不辭，既以為人己愈有、既與人己愈多；吳澄謂有道之君貴為天子、富有四海而不自有其貴富，菲飲食、惡衣服、卑宮室、薄稅斂；憨山謂達性分之至足、一身之外皆餘物，故堯舜有天下而不與。", "generalSimp": "河上公谓唯有道之君能行之耳；御注谓独有道尔，御疏谓唯有道之君乃能然尔；成玄英谓唯当怀道之人独能济物，故下文云圣人不积；李荣谓有道之君当能如此；吕惠卿谓唯有道者知未始有物，凡有为之功名皆我所余；苏辙谓有道者澹足万物而不辞，既以为人己愈有、既与人己愈多；吴澄谓有道之君贵为天子、富有四海而不自有其贵富，菲饮食、恶衣服、卑宫室、薄税敛；憨山谓达性分之至足、一身之外皆余物，故尧舜有天下而不与。", "variants": [], "variantsSimp": [], "refs": [ "c006", "c011", "c017", "c025", "c026", "c037", "c041", "c043", "c046", "c050", "c053" ], "refsSimp": [ "c006", "c011", "c017", "c025", "c026", "c037", "c041", "c043", "c046", "c050", "c053" ], "forms": [ { "form": "有道者", "formSimp": "有道者", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 10, "id": "n010", "noteId": "n010", "sentenceId": "s006", "headword": "恃", "headwordSimp": "恃", "pinyin": "shì", "gloss": "倚仗、矜負。", "glossSimp": "倚仗、矜负。", "general": "御疏訓「恃，猶矜恃也」；河上公謂聖人為德施、不恃其報；御注謂施平於物、不恃其功；成玄英謂財德兩施而不恃其勞；李榮謂為德不賴其報；陸希聲謂能為之而不恃其事；呂惠卿謂聖人則有道者，是以為而不恃；蘇轍謂為而恃則賢見於世；吳澄謂不恃其所為之能而若無能；憨山謂雖為而不恃其能，此損之至；魏源以此歸之為道日損。", "generalSimp": "御疏训「恃，犹矜恃也」；河上公谓圣人为德施、不恃其报；御注谓施平于物、不恃其功；成玄英谓财德两施而不恃其劳；李荣谓为德不赖其报；陆希声谓能为之而不恃其事；吕惠卿谓圣人则有道者，是以为而不恃；苏辙谓为而恃则贤见于世；吴澄谓不恃其所为之能而若无能；憨山谓虽为而不恃其能，此损之至；魏源以此归之为道日损。", "variants": [], "variantsSimp": [], "refs": [ "c007", "c011", "c018", "c027", "c028", "c038", "c041", "c043", "c047", "c051", "c053", "c054" ], "refsSimp": [ "c007", "c011", "c018", "c027", "c028", "c038", "c041", "c043", "c047", "c051", "c053", "c054" ], "forms": [ { "form": "恃", "formSimp": "恃", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 11, "id": "n011", "noteId": "n011", "sentenceId": "s006", "headword": "不處", "headwordSimp": "不处", "pinyin": "bù chǔ", "gloss": "不居其位、不有其功。", "glossSimp": "不居其位、不有其功。", "general": "王弼本作「功成而不處」，陸希聲作「成功而不居」，《纂疏》本、呂惠卿、蘇轍作「功成不處」，吳澄作「功成而不居」，傅奕作「不居」（魏源校記）。河上公謂功成事就不處其位；御疏謂聖人知功成而處天必損之，故歸美名於群材而不處其功勣；成玄英謂意在撝謙退己、推功於物；李榮謂成物不處其功；吳澄謂不居其所成之功而若無功。處、居異字同義。", "generalSimp": "王弼本作「功成而不处」，陆希声作「成功而不居」，《纂疏》本、吕惠卿、苏辙作「功成不处」，吴澄作「功成而不居」，傅奕作「不居」（魏源校记）。河上公谓功成事就不处其位；御疏谓圣人知功成而处天必损之，故归美名于群材而不处其功𪟝；成玄英谓意在㧑谦退己、推功于物；李荣谓成物不处其功；吴澄谓不居其所成之功而若无功。处、居异字同义。", "variants": [ "不居" ], "variantsSimp": [ "不居" ], "refs": [ "c008", "c011", "c018", "c029", "c030", "c038", "c041", "c043", "c047", "c051", "c053", "c055" ], "refsSimp": [ "c008", "c011", "c018", "c029", "c030", "c038", "c041", "c043", "c047", "c051", "c053", "c055" ], "forms": [ { "form": "不處", "formSimp": "不处", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 12, "id": "n012", "noteId": "n012", "sentenceId": "s006", "headword": "見賢", "headwordSimp": "见贤", "pinyin": "xiàn xián", "gloss": "顯露自己的賢能。「見」讀如「現」。", "glossSimp": "显露自己的贤能。「见」读如「现」。", "general": "御注謂聖人所以推功不處者，蓋不欲令物見其賢能；御疏謂盛德內充、嘉聲外隱，正欲隱德晦名，此亦損有餘之意；河上公謂不欲使人知己之賢、匿功不居榮；成玄英謂不欲示見己之賢能；李榮謂欲隱其聖德、晦其賢才，爭名之患自除；陸希聲謂以其不欲見賢於人，故天下謂之似不肖；蘇轍謂賢見於世則是以有餘自奉；吳澄謂不欲顯示其功能之賢於人，皆損己之有餘；憨山翻出「雖不欲見賢，不可得也」一轉，謂我心本不欲見賢而人自以我為賢，此益也由損而至。", "generalSimp": "御注谓圣人所以推功不处者，盖不欲令物见其贤能；御疏谓盛德内充、嘉声外隐，正欲隐德晦名，此亦损有余之意；河上公谓不欲使人知己之贤、匿功不居荣；成玄英谓不欲示见己之贤能；李荣谓欲隐其圣德、晦其贤才，争名之患自除；陆希声谓以其不欲见贤于人，故天下谓之似不肖；苏辙谓贤见于世则是以有余自奉；吴澄谓不欲显示其功能之贤于人，皆损己之有余；憨山翻出「虽不欲见贤，不可得也」一转，谓我心本不欲见贤而人自以我为贤，此益也由损而至。", "variants": [], "variantsSimp": [], "refs": [ "c009", "c011", "c018", "c029", "c031", "c032", "c038", "c039", "c041", "c043", "c047", "c051", "c053" ], "refsSimp": [ "c009", "c011", "c018", "c029", "c031", 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"order": 17, "id": "g005", "noteId": "", "sentenceId": "", "headword": "右第六十四章", "headwordSimp": "右第六十四章", "pinyin": "", "gloss": "吳澄、魏源本章章次；二人分章與王弼本異，故並以此章為其第六十四章。", "glossSimp": "吴澄、魏源本章章次；二人分章与王弼本异，故并以此章为其第六十四章。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "右第六十四章", "formSimp": "右第六十四章", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 18, "id": "g006", "noteId": "", "sentenceId": "s001", "headword": "張弓", "headwordSimp": "张弓", "pinyin": "", "gloss": "把弓張開。本章全章之喻所自出。", "glossSimp": "把弓张开。本章全章之喻所自出。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "張弓", "formSimp": "张弓", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 19, "id": "g007", "noteId": "", "sentenceId": "", "headword": "弣", "headwordSimp": "弣", "pinyin": "", "gloss": "附弓之把，正握處。吳澄、憨山用以說高下有餘不足。", "glossSimp": "附弓之把，正握处。吴澄、憨山用以说高下有余不足。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "弣", "formSimp": "弣", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 20, "id": "g008", "noteId": "", "sentenceId": "", "headword": "弰", "headwordSimp": "弰", "pinyin": "", "gloss": "弓梢。吳澄謂弛弓俯體則弣在上、弰向下。", "glossSimp": "弓梢。吴澄谓弛弓俯体则弣在上、弰向下。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "弰", "formSimp": "弰", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 21, "id": "g009", "noteId": "", "sentenceId": "", "headword": "弛弓", "headwordSimp": "弛弓", "pinyin": "", "gloss": "放松的弓。蘇轍「張弓上筋，弛弓上角」。", "glossSimp": "放松的弓。苏辙「张弓上筋，弛弓上角」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "弛弓", "formSimp": "弛弓", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 22, "id": "g010", "noteId": "", "sentenceId": "", "headword": "由基", "headwordSimp": "由基", "pinyin": "", "gloss": "養由基，楚之善射者。", "glossSimp": "养由基，楚之善射者。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "由基", "formSimp": "由基", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 23, "id": "g011", "noteId": "", "sentenceId": "", "headword": "逢蒙", "headwordSimp": "逢蒙", "pinyin": "", "gloss": "逢門學射於羿者，古之善射。", "glossSimp": "逢门学射于羿者，古之善射。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "逢蒙", "formSimp": "逢蒙", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 24, "id": "g012", "noteId": "", "sentenceId": "", "headword": "中的", "headwordSimp": "中的", "pinyin": "", "gloss": "射中靶心。御注「張弓如此，乃能命中」。", "glossSimp": "射中靶心。御注「张弓如此，乃能命中」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "中的", "formSimp": "中的", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 25, "id": "g013", "noteId": "", "sentenceId": "", "headword": "準的", "headwordSimp": "准的", "pinyin": "", "gloss": "箭靶、靶心。御疏「高者抑之、下者舉之者，為架箭之時準的也」。", "glossSimp": "箭靶、靶心。御疏「高者抑之、下者举之者，为架箭之时准的也」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "準的", "formSimp": "准的", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 26, "id": "g014", "noteId": "", "sentenceId": "", "headword": "架箭", "headwordSimp": "架箭", "pinyin": "", "gloss": "搭箭未發之時。御疏分架箭與發矢兩節解抑舉損益。", "glossSimp": "搭箭未发之时。御疏分架箭与发矢两节解抑举损益。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "架箭", "formSimp": "架箭", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 27, "id": "g015", "noteId": "", "sentenceId": "s001", "headword": "與", "headwordSimp": "与", "pinyin": "", "gloss": "句末語氣詞，表測度之問。諸本作「乎」，傅奕作「者歟」。", "glossSimp": "句末语气词，表测度之问。诸本作「乎」，傅奕作「者欤」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "與", "formSimp": "与", "kind": "headword", "count": 1, "sentenceIds": [ "s001" ] } ], "occurrenceSentenceIds": [ "s001" ], "occurrenceCount": 1 }, { "order": 28, "id": "g016", "noteId": "", "sentenceId": "s002", "headword": "抑", "headwordSimp": "抑", "pinyin": "", "gloss": "按下，使高者就下。", "glossSimp": "按下，使高者就下。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "抑", "formSimp": "抑", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 29, "id": "g017", "noteId": "", "sentenceId": "s002", "headword": "舉", "headwordSimp": "举", "pinyin": "", "gloss": "抬上，使下者就高。", "glossSimp": "擡上，使下者就高。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "舉", "formSimp": "举", "kind": "headword", "count": 1, "sentenceIds": [ "s002" ] } ], "occurrenceSentenceIds": [ "s002" ], "occurrenceCount": 1 }, { "order": 30, "id": "g018", "noteId": "", "sentenceId": "s002", "headword": "補", "headwordSimp": "补", "pinyin": "", "gloss": "足其不足。王弼作「補之」，河上公、《纂疏》本、呂惠卿作「與之」。", "glossSimp": "足其不足。王弼作「补之」，河上公、《纂疏》本、吕惠卿作「与之」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "補", "formSimp": "补", "kind": "headword", "count": 2, "sentenceIds": [ "s002", "s003" ] } ], "occurrenceSentenceIds": [ "s002", "s003" ], "occurrenceCount": 2 }, { "order": 31, "id": "g019", "noteId": "", "sentenceId": "", "headword": "虧盈益謙", "headwordSimp": "亏盈益谦", "pinyin": "", "gloss": "減損盈滿而增益謙讓，出《易·謙》。御注、吳澄並用之。", "glossSimp": "减损盈满而增益谦让，出《易·谦》。御注、吴澄并用之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "虧盈益謙", "formSimp": "亏盈益谦", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 32, "id": "g020", "noteId": "", "sentenceId": "", "headword": "裒多益寡", "headwordSimp": "裒多益寡", "pinyin": "", "gloss": "取多有而補少有，出《易·謙》「裒多益寡，稱物平施」。御注用之，御疏明言「《易》謙卦之詞也」。", "glossSimp": "取多有而补少有，出《易·谦》「裒多益寡，称物平施」。御注用之，御疏明言「《易》谦卦之词也」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "裒多益寡", "formSimp": "裒多益寡", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 33, "id": "g021", "noteId": "", "sentenceId": "", "headword": "稱物平施", "headwordSimp": "称物平施", "pinyin": "", "gloss": "稱量物情而平均施予。御疏「欲令稱物平施爾」。", "glossSimp": "称量物情而平均施予。御疏「欲令称物平施尔」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "稱物平施", "formSimp": "称物平施", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 34, "id": "g022", "noteId": "", "sentenceId": "", "headword": "字人", "headwordSimp": "字人", "pinyin": "", "gloss": "子愛其人。御注「欲令人君法天字人」。", "glossSimp": "子爱其人。御注「欲令人君法天字人」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "字人", "formSimp": "字人", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 35, "id": "g023", "noteId": "", "sentenceId": "", "headword": "一往一來", "headwordSimp": "一往一来", "pinyin": "", "gloss": "謂日月寒暑之相代。御疏「日月寒暑，一往一來，來則損其有餘，往者與其不足，則成歲功矣」。", "glossSimp": "谓日月寒暑之相代。御疏「日月寒暑，一往一来，来则损其有余，往者与其不足，则成岁功矣」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "一往一來", "formSimp": "一往一来", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 36, "id": "g024", "noteId": "", "sentenceId": "", "headword": "一章七閏", "headwordSimp": "一章七闰", "pinyin": "", "gloss": "陸希聲語，謂歷以閏月成歲，損日之有餘補月之不足。", "glossSimp": "陆希声语，谓历以闰月成岁，损日之有余补月之不足。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "一章七閏", "formSimp": "一章七闰", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 37, "id": "g025", "noteId": "", "sentenceId": "", "headword": "損下益上曰損", "headwordSimp": "损下益上曰损", "pinyin": "", "gloss": "陸希聲引《易·損》卦義。", "glossSimp": "陆希声引《易·损》卦义。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "損下益上曰損", "formSimp": "损下益上曰损", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 38, "id": "g026", "noteId": "", "sentenceId": "", "headword": "損上益下曰益", "headwordSimp": "损上益下曰益", "pinyin": "", "gloss": "陸希聲引《易·益》卦義。", "glossSimp": "陆希声引《易·益》卦义。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "損上益下曰益", "formSimp": "损上益下曰益", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 39, "id": "g027", "noteId": "", "sentenceId": "", "headword": "滿招損，謙受益，時乃天道", "headwordSimp": "满招损，谦受益，时乃天道", "pinyin": "", "gloss": "呂惠卿引《書·大禹謨》文。", "glossSimp": "吕惠卿引《书·大禹谟》文。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "滿招損，謙受益，時乃天道", "formSimp": "满招损，谦受益，时乃天道", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 40, "id": "g028", "noteId": "", "sentenceId": "s001", "headword": "天之道", "headwordSimp": "天之道", "pinyin": "", "gloss": "自然行運之常理，本章指損有餘以補不足；河上公題本章作「天道」，成玄英、呂惠卿、蘇轍題作「天之道章」。", "glossSimp": "自然行运之常理，本章指损有余以补不足；河上公题本章作「天道」，成玄英、吕惠卿、苏辙题作「天之道章」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "天之道", "formSimp": "天之道", "kind": "headword", "count": 2, "sentenceIds": [ "s001", "s003" ] } ], "occurrenceSentenceIds": [ "s001", "s003" ], "occurrenceCount": 2 }, { "order": 41, "id": "g029", "noteId": "", "sentenceId": "s004", "headword": "人之道", "headwordSimp": "人之道", "pinyin": "", "gloss": "與天之道相反之人事，謂損不足以奉有餘。", "glossSimp": "与天之道相反之人事，谓损不足以奉有余。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "人之道", "formSimp": "人之道", "kind": "headword", "count": 1, "sentenceIds": [ "s004" ] } ], "occurrenceSentenceIds": [ "s004" ], "occurrenceCount": 1 }, { "order": 42, "id": "g030", "noteId": "", "sentenceId": "s004", "headword": "奉", "headwordSimp": "奉", "pinyin": "", "gloss": "供奉、供給。以下奉上曰奉。", "glossSimp": "供奉、供给。以下奉上曰奉。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "奉", "formSimp": "奉", "kind": "headword", "count": 2, "sentenceIds": [ "s004", "s005" ] } ], "occurrenceSentenceIds": [ "s004", "s005" ], "occurrenceCount": 2 }, { "order": 43, "id": "g031", "noteId": "", "sentenceId": "s005", "headword": "孰能", "headwordSimp": "孰能", "pinyin": "", "gloss": "誰能。御疏、成玄英並訓「孰，誰也」。", "glossSimp": "谁能。御疏、成玄英并训「孰，谁也」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "孰能", "formSimp": "孰能", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 44, "id": "g032", "noteId": "", "sentenceId": "s005", "headword": "有道者", "headwordSimp": "有道者", "pinyin": "", "gloss": "合於道的人，指能損己有餘以奉天下者。", "glossSimp": "合于道的人，指能损己有余以奉天下者。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "有道者", "formSimp": "有道者", "kind": "headword", "count": 1, "sentenceIds": [ "s005" ] } ], "occurrenceSentenceIds": [ "s005" ], "occurrenceCount": 1 }, { "order": 45, "id": "g033", "noteId": "", "sentenceId": "s006", "headword": "恃", "headwordSimp": "恃", "pinyin": "", "gloss": "倚仗、矜負。御疏「恃，猶矜恃也」。", "glossSimp": "倚仗、矜负。御疏「恃，犹矜恃也」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "恃", "formSimp": "恃", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 46, "id": "g034", "noteId": "", "sentenceId": "s006", "headword": "不處", "headwordSimp": "不处", "pinyin": "", "gloss": "不居其位。陸希聲、吳澄、傅奕作「不居」。", "glossSimp": "不居其位。陆希声、吴澄、傅奕作「不居」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不處", "formSimp": "不处", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 47, "id": "g035", "noteId": "", "sentenceId": "s006", "headword": "見賢", "headwordSimp": "见贤", "pinyin": "", "gloss": "顯露賢能。見讀如現。", "glossSimp": "显露贤能。见读如现。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "見賢", "formSimp": "见贤", "kind": "headword", "count": 1, "sentenceIds": [ "s006" ] } ], "occurrenceSentenceIds": [ "s006" ], "occurrenceCount": 1 }, { "order": 48, "id": "g036", "noteId": "", "sentenceId": "", "headword": "推功不處", "headwordSimp": "推功不处", "pinyin": "", "gloss": "御注語，謂把功勞推給他人而不自居。", "glossSimp": "御注语，谓把功劳推给他人而不自居。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "推功不處", "formSimp": "推功不处", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 49, "id": "g037", "noteId": "", "sentenceId": "", "headword": "功勣", "headwordSimp": "功𪟝", "pinyin": "", "gloss": "功績。勣為績之異體，御疏用之。", "glossSimp": "功绩。𪟝为绩之异体，御疏用之。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "功勣", "formSimp": "功𪟝", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 50, "id": "g038", "noteId": "", "sentenceId": "", "headword": "隱德晦名", "headwordSimp": "隐德晦名", "pinyin": "", "gloss": "御疏語，謂藏其德、晦其名。", "glossSimp": "御疏语，谓藏其德、晦其名。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "隱德晦名", "formSimp": "隐德晦名", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 51, "id": "g039", "noteId": "", "sentenceId": "", "headword": "撝謙", "headwordSimp": "㧑谦", "pinyin": "", "gloss": "謙抑退讓。成玄英疏語。", "glossSimp": "谦抑退让。成玄英疏语。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "撝謙", "formSimp": "㧑谦", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 52, "id": "g040", "noteId": "", "sentenceId": "", "headword": "韜光晦迹", "headwordSimp": "韬光晦迹", "pinyin": "", "gloss": "斂藏光彩、隱晦蹤跡。成玄英疏語。", "glossSimp": "敛藏光彩、隐晦踪迹。成玄英疏语。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "韜光晦迹", "formSimp": "韬光晦迹", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 53, "id": "g041", "noteId": "", "sentenceId": "", "headword": "不有不空", "headwordSimp": "不有不空", "pinyin": "", "gloss": "李榮語，謂抑舉皆極而不滯一邊，合於中道。", "glossSimp": "李荣语，谓抑举皆极而不滞一边，合于中道。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "不有不空", "formSimp": "不有不空", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 54, "id": "g042", "noteId": "", "sentenceId": "", "headword": "弦質相任", "headwordSimp": "弦质相任", "pinyin": "", "gloss": "嚴遵輯文語，謂弦與弓弓體質相稱。", "glossSimp": "严遵辑文语，谓弦与弓弓体质相称。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "弦質相任", "formSimp": "弦质相任", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 55, "id": "g043", "noteId": "", "sentenceId": "", "headword": "調和為常", "headwordSimp": "调和为常", "pinyin": "", "gloss": "嚴遵輯文語，謂治弓以調和為常法。", "glossSimp": "严遵辑文语，谓治弓以调和为常法。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "調和為常", "formSimp": "调和为常", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 56, "id": "g044", "noteId": "", "sentenceId": "", "headword": "澹足萬物而不辭", "headwordSimp": "澹足万物而不辞", "pinyin": "", "gloss": "蘇轍語，謂有道者淡漠自足、應物不辭。", "glossSimp": "苏辙语，谓有道者淡漠自足、应物不辞。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "澹足萬物而不辭", "formSimp": "澹足万物而不辞", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 57, "id": "g045", "noteId": "", "sentenceId": "", "headword": "既以為人己愈有，既與人己愈多", "headwordSimp": "既以为人己愈有，既与人己愈多", "pinyin": "", "gloss": "第七十九章經文，蘇轍引以釋「有餘奉天下」。", "glossSimp": "第七十九章经文，苏辙引以释「有余奉天下」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "既以為人己愈有，既與人己愈多", "formSimp": "既以为人己愈有，既与人己愈多", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 58, "id": "g046", "noteId": "", "sentenceId": "", "headword": "菲飲食、惡衣服、卑宮室", "headwordSimp": "菲饮食、恶衣服、卑宫室", "pinyin": "", "gloss": "吳澄引《論語·泰伯》讚禹之辭。", "glossSimp": "吴澄引《论语·泰伯》赞禹之辞。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "菲飲食、惡衣服、卑宮室", "formSimp": "菲饮食、恶衣服、卑宫室", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 59, "id": "g047", "noteId": "", "sentenceId": "", "headword": "薄稅斂", "headwordSimp": "薄税敛", "pinyin": "", "gloss": "吳澄語，謂輕其賦斂。", "glossSimp": "吴澄语，谓轻其赋敛。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "薄稅斂", "formSimp": "薄税敛", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 60, "id": "g048", "noteId": "", "sentenceId": "", "headword": "但施而不受", "headwordSimp": "但施而不受", "pinyin": "", "gloss": "憨山語，謂天道只予不取。", "glossSimp": "憨山语，谓天道只予不取。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "但施而不受", "formSimp": "但施而不受", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 61, "id": "g049", "noteId": "", "sentenceId": "", "headword": "裒寡益多", "headwordSimp": "裒寡益多", "pinyin": "", "gloss": "憨山語，與人道之「裒多益寡」相反。", "glossSimp": "憨山语，与人道之「裒多益寡」相反。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "裒寡益多", "formSimp": "裒寡益多", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 62, "id": "g050", "noteId": "", "sentenceId": "", "headword": "堯舜有天下而不與", "headwordSimp": "尧舜有天下而不与", "pinyin": "", "gloss": "憨山用《論語·泰伯》「巍巍乎舜禹之有天下也而不與焉」之語。", "glossSimp": "憨山用《论语·泰伯》「巍巍乎舜禹之有天下也而不与焉」之语。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "堯舜有天下而不與", "formSimp": "尧舜有天下而不与", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 63, "id": "g051", "noteId": "", "sentenceId": "", "headword": "唯天為大，唯堯則之", "headwordSimp": "唯天为大，唯尧则之", "pinyin": "", "gloss": "憨山引《論語·泰伯》文。", "glossSimp": "憨山引《论语·泰伯》文。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "唯天為大，唯堯則之", "formSimp": "唯天为大，唯尧则之", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 64, "id": "g052", "noteId": "", "sentenceId": "", "headword": "將欲翕之，必固張之", "headwordSimp": "将欲翕之，必固张之", "pinyin": "", "gloss": "魏源引第三十六章文，以張為剛強之意。", "glossSimp": "魏源引第三十六章文，以张为刚强之意。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "將欲翕之，必固張之", "formSimp": "将欲翕之，必固张之", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 65, "id": "g053", "noteId": "", "sentenceId": "", "headword": "為道日損", "headwordSimp": "为道日损", "pinyin": "", "gloss": "魏源引第四十八章文。", "glossSimp": "魏源引第四十八章文。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "為道日損", "formSimp": "为道日损", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 66, "id": "g054", "noteId": "", "sentenceId": "", "headword": "損之又損", "headwordSimp": "损之又损", "pinyin": "", "gloss": "第四十八章文，魏源引以結本章。", "glossSimp": "第四十八章文，魏源引以结本章。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "損之又損", "formSimp": "损之又损", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 67, "id": "g055", "noteId": "", "sentenceId": "", "headword": "者歟", "headwordSimp": "者欤", "pinyin": "", "gloss": "傅奕本「其猶張弓乎」作「其猶張弓者歟」。", "glossSimp": "傅奕本「其犹张弓乎」作「其犹张弓者欤」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "者歟", "formSimp": "者欤", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 68, "id": "g056", "noteId": "", "sentenceId": "", "headword": "孰能損有餘而奉不足於天下者", "headwordSimp": "孰能损有余而奉不足于天下者", "pinyin": "", "gloss": "傅奕本此句文，見魏源校記。", "glossSimp": "傅奕本此句文，见魏源校记。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "孰能損有餘而奉不足於天下者", "formSimp": "孰能损有余而奉不足于天下者", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 69, "id": "g057", "noteId": "", "sentenceId": "", "headword": "譬渝", "headwordSimp": "譬渝", "pinyin": "", "gloss": "《玄德纂疏》刻本訛字，當作「譬喻」。", "glossSimp": "《玄德纂疏》刻本讹字，当作「譬喻」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "譬渝", "formSimp": "譬渝", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 70, "id": "g058", "noteId": "", "sentenceId": "", "headword": "霄人", "headwordSimp": "霄人", "pinyin": "", "gloss": "《玄德纂疏》刻字，疑當作「宵人」，謂小人之無知者。", "glossSimp": "《玄德纂疏》刻字，疑当作「宵人」，谓小人之无知者。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "霄人", "formSimp": "霄人", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 71, "id": "g059", "noteId": "", "sentenceId": "", "headword": "風烏", "headwordSimp": "风乌", "pinyin": "", "gloss": "日。章義「萬里動於風烏」。", "glossSimp": "日。章义「万里动于风乌」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "風烏", "formSimp": "风乌", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 72, "id": "g060", "noteId": "", "sentenceId": "", "headword": "雲雁", "headwordSimp": "云雁", "pinyin": "", "gloss": "月。章義「三秋驚於雲雁」。", "glossSimp": "月。章义「三秋惊于云雁」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "雲雁", "formSimp": "云雁", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 }, { "order": 73, "id": "g061", "noteId": "", "sentenceId": "", "headword": "彀中", "headwordSimp": "彀中", "pinyin": "", "gloss": "弓弦所及之內。章義「言之弓矢皆獲彀中」。", "glossSimp": "弓弦所及之内。章义「言之弓矢皆获彀中」。", "general": "", "generalSimp": "", "variants": [], "variantsSimp": [], "refs": [], "refsSimp": [], "forms": [ { "form": "彀中", "formSimp": "彀中", "kind": "headword", "count": 0, "sentenceIds": [] } ], "occurrenceSentenceIds": [], "occurrenceCount": 0 } ] }, "relations": { "version": "1.0.0", "note": "第七十七章六句的十二家對照，為德經第三十九章。河上公此章據四部叢刊本、參《玄德纂疏》卷十九所引；王弼據道藏本而正文從通行本，其注止二條、「高者抑之」以下闕注；成玄英、唐玄宗御注御疏、嚴遵、李榮據《玄德纂疏》卷十九所引；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》公開轉錄本止於第六十六章；俞樾《諸子平議》此章未列，故均不列。河上公題「天道第七十七」；成玄英、呂惠卿、蘇轍並題「天之道章第七十七」；王弼本、陸希聲本無章題；吳澄、魏源均以此章為其第六十四章。全章六句：首二句立張弓之喻並言抑舉損補，三、四句判天道之損有餘與人道之損不足為相反之兩途，五句設問誰能損有餘以奉天下而自答以有道者，六句舉聖人不恃、不處、不欲見賢以結成其義。河上公逐句質釋，以治身說張弓和調、以治國說損貧奉富；王弼止二條，全就「均」字立義，謂無身無私乎自然乃能與天地合德，又不欲示其賢以均天下；成玄英立三別科段，章義以「天道損於有餘，人道減於不足，天人反用，損益殊乖」總括，其疏專意傲慢有餘必招損敗、謙和不足者與福善；唐玄宗御注以虧盈益謙、欲令人君法天字人為主腦，御疏以架箭準的與發矢遠近釋喻、以日月寒暑一往一來釋損益、以《易》謙卦「裒多益寡」證注語，末結「此亦損有餘之意」；嚴遵輯文只就調和說弓，弦高急者寬而緩之、其餘者削而損之，全不及君民之政；李榮以不高不下中於前期、不有不空合於中道，別出中道一解，又以「滅貧增富」斥人道；陸希聲據《易》陰陽昇降與一章七閏立說，讀作「損不足而奉有餘」，以損上益下為以下為本；呂惠卿以無為則無私、無私則均起，引《書》「滿招損，謙受益，時乃天道」，又謂有道者知未始有物；蘇轍以張弓上筋、弛弓上角釋喻，以天無私故均、人多私故不均一語斷盡天人，引「既以為人己愈有」證有道者；吳澄專意弣弰上下之形，又謂有道之君菲飲食、惡衣服、卑宮室、薄稅斂，最就君道著力；憨山以弓之弛張、的之巧於中說均停，謂天道但施而不受、人道但受而不施，末翻出「雖不欲見賢，不可得也」一轉；魏源以「高者必至於自抑、有餘者必至於自損」作自然之勢看，歸於為道日損。諸家於「抑舉損補」或主射法、或主調和、或主中道、或主君政，於天人反用或主均與私、或主施與受，於不欲見賢則或以為晦名、或以為損之又損，取徑不同而同以天道之均下濟為宗。", "concepts": [ { "id": "tian-zhang-gong-yu", "name": "天之道其猶張弓與", "nameTrad": "天之道其猶張弓與", "question": "天道玄遠，為什麼偏要借張弓作喻？", "questionTrad": "天道玄遠，為什麼偏要借張弓作喻？", "intro": "此組聚於首句。御注謂天道玄遠、非喻不明，故舉張弓以彰其用；御疏申言此為法喻雙舉，張弓之法具如下文。李榮從知與不知說：人事近而淺，面之而不測其情；天道遠而深，仰之而豈觀其理，故借彼張弓以之為喻。成玄英章義更作一篇駢文，謂「霄人無知，直語難曉，要資為喻，方可易明」，歷舉張衡風烏、漢武雲雁、鵬舉鯤運、弄玉吹雲、姑蘇流水，總歸「其唯有道之夫，方契幽玄之妙」。河上公但云天道暗昧（《纂疏》作孔明）、舉物類以為喻，最質直。蘇轍、吳澄、憨山三家皆即射器立解：蘇轍謂張弓上筋、弛弓上角，吳澄歷陳弣與弰在弛張時上下相反之形，憨山謂弣高而有餘、弰下而不足，必上下均停然後巧於中的，否則由基、逢蒙無所施其巧。陸希聲別引《易》「立天之道曰陰與陽」，謂陽昇極天則降、陰降極地則昇，此則抑高舉下、蓋張弓之象，以陰陽昇降當抑舉；呂惠卿則謂天之道無為而已矣，無為則無私、無私則均，故曰猶之張弓，喻止為明「均」而設。王弼此句無注，嚴遵輯文只就調和說弓，魏源以「將欲翕之，必固張之」證張者剛強之意、謂弛者有時而張。諸家於此句或主玄遠難明、或主器形可驗，皆以喻為下文的損益立其綱。", "introTrad": "此組聚於首句。御注謂天道玄遠、非喻不明，故舉張弓以彰其用；御疏申言此為法喻雙舉，張弓之法具如下文。李榮從知與不知說：人事近而淺，面之而不測其情；天道遠而深，仰之而豈觀其理，故借彼張弓以之為喻。成玄英章義更作一篇駢文，謂「霄人無知，直語難曉，要資為喻，方可易明」，歷舉張衡風烏、漢武雲雁、鵬舉鯤運、弄玉吹雲、姑蘇流水，總歸「其唯有道之夫，方契幽玄之妙」。河上公但云天道暗昧（《纂疏》作孔明）、舉物類以為喻，最質直。蘇轍、吳澄、憨山三家皆即射器立解：蘇轍謂張弓上筋、弛弓上角，吳澄歷陳弣與弰在弛張時上下相反之形，憨山謂弣高而有餘、弰下而不足，必上下均停然後巧於中的，否則由基、逢蒙無所施其巧。陸希聲別引《易》「立天之道曰陰與陽」，謂陽昇極天則降、陰降極地則昇，此則抑高舉下、蓋張弓之象，以陰陽昇降當抑舉；呂惠卿則謂天之道無為而已矣，無為則無私、無私則均，故曰猶之張弓，喻止為明「均」而設。王弼此句無注，嚴遵輯文只就調和說弓，魏源以「將欲翕之，必固張之」證張者剛強之意、謂弛者有時而張。諸家於此句或主玄遠難明、或主器形可驗，皆以喻為下文的損益立其綱。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "天道暗昧不可窺，故舉物類以為喻。", "thesisTrad": "天道暗昧不可窺，故舉物類以為喻。", "noteIds": [ "c001" ], "workTypeSimp": "注", "thesisSimp": "天道暗昧不可窥，故举物类以为喻。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "天道虛無、非情可測，欲知其意猶似張弓；高下調適，方始運箭。", "thesisTrad": "天道虛無、非情可測，欲知其意猶似張弓；高下調適，方始運箭。", "noteIds": [ "c012", "c013", "c014" ], "workTypeSimp": "疏", "thesisSimp": "天道虚无、非情可测，欲知其意犹似张弓；高下调适，方始运箭。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "天道玄遠，非喻不明，故舉張弓以彰其用；此法喻雙舉。", "thesisTrad": "天道玄遠，非喻不明，故舉張弓以彰其用；此法喻雙舉。", "noteIds": [ "c019", "c020" ], "workTypeSimp": "御注", "thesisSimp": "天道玄远，非喻不明，故举张弓以彰其用；此法喻双举。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "人事近而淺、天道遠而深，迷徒易曉、正道難明，故借彼張弓。", "thesisTrad": "人事近而淺、天道遠而深，迷徒易曉、正道難明，故借彼張弓。", "noteIds": [ "c034" ], "workTypeSimp": "注", "thesisSimp": "人事近而浅、天道远而深，迷徒易晓、正道难明，故借彼张弓。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "陽昇極天則降、陰降極地則昇，此則抑高舉下，蓋張弓之象。", "thesisTrad": "陽昇極天則降、陰降極地則昇，此則抑高舉下，蓋張弓之象。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "阳升极天则降、阴降极地则升，此则抑高举下，盖张弓之象。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天之道無為而已矣，無為則無私，無私則均，故猶之張弓。", "thesisTrad": "天之道無為而已矣，無為則無私，無私則均，故猶之張弓。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "天之道无为而已矣，无为则无私，无私则均，故犹之张弓。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "張弓上筋、弛弓上角，故以況天之抑高舉下。", "thesisTrad": "張弓上筋、弛弓上角，故以況天之抑高舉下。", "noteIds": [ "c044" ], "workTypeSimp": "解", "thesisSimp": "张弓上筋、弛弓上角，故以况天之抑高举下。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "抑之舉之二句言張弓，有餘不足二句言天道；弣弰之上下，即抑舉之形。", "thesisTrad": "抑之舉之二句言張弓，有餘不足二句言天道；弣弰之上下，即抑舉之形。", "noteIds": [ "c048" ], "workTypeSimp": "注", "thesisSimp": "抑之举之二句言张弓，有余不足二句言天道；弣弰之上下，即抑举之形。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "此言天道之妙，以明聖人法天以制用；弓非均停不可以中的。", "thesisTrad": "此言天道之妙，以明聖人法天以制用；弓非均停不可以中的。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "此言天道之妙，以明圣人法天以制用；弓非均停不可以中的。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "引「將欲翕之，必固張之」，謂張者剛強之意，弛者有時而張。", "thesisTrad": "引「將欲翕之，必固張之」，謂張者剛強之意，弛者有時而張。", "noteIds": [ "c054", "c055" ], "workTypeSimp": "本义", "thesisSimp": "引「将欲翕之，必固张之」，谓张者刚强之意，弛者有时而张。" } }, "chain": [ { "noteId": "c001", "relation": "立論", "relationTrad": "立論", "text": "河上公先定「舉物類以為喻」之例，全章皆就器用說。", "textTrad": "河上公先定「舉物類以為喻」之例，全章皆就器用說。", "relationSimp": "立论", "textSimp": "河上公先定「举物类以为喻」之例，全章皆就器用说。" }, { "noteId": "c019", "relation": "御注", "relationTrad": "御注", "text": "御注以「玄遠非喻不明」說出立喻之故。", "textTrad": "御注以「玄遠非喻不明」說出立喻之故。", "relationSimp": "御注", "textSimp": "御注以「玄远非喻不明」说出立喻之故。" }, { "noteId": "c020", "relation": "疏", "relationTrad": "疏", "text": "御疏定此為法喻雙舉，張弓之法具如下文。", "textTrad": "御疏定此為法喻雙舉，張弓之法具如下文。", "relationSimp": "疏", "textSimp": "御疏定此为法喻双举，张弓之法具如下文。" }, { "noteId": "c034", "relation": "轉深", "relationTrad": "轉深", "text": "李榮由近淺遠深之辨，說明何以非喻不可。", "textTrad": "李榮由近淺遠深之辨，說明何以非喻不可。", "relationSimp": "转深", "textSimp": "李荣由近浅远深之辨，说明何以非喻不可。" }, { "noteId": "c013", "relation": "轉進", "relationTrad": "轉進", "text": "成玄英章義以風烏雲雁、鵬飛鯤運極言資喻之廣。", "textTrad": "成玄英章義以風烏雲雁、鵬飛鯤運極言資喻之廣。", "relationSimp": "转进", "textSimp": "成玄英章义以风乌云雁、鹏飞鲲运极言资喻之广。" }, { "noteId": "c044", "relation": "注", "relationTrad": "注", "text": "蘇轍即射器本身立解，張弓上筋、弛弓上角。", "textTrad": "蘇轍即射器本身立解，張弓上筋、弛弓上角。", "relationSimp": "注", "textSimp": "苏辙即射器本身立解，张弓上筋、弛弓上角。" }, { "noteId": "c048", "relation": "申說", "relationTrad": "申說", "text": "吳澄細分弣與弰，把抑舉落成弓形之上下。", "textTrad": "吳澄細分弣與弰，把抑舉落成弓形之上下。", "relationSimp": "申说", "textSimp": "吴澄细分弣与弰，把抑举落成弓形之上下。" }, { "noteId": "c052", "relation": "解", "relationTrad": "解", "text": "憨山歸於「均停然後巧於中的」，由喻轉入制用。", "textTrad": "憨山歸於「均停然後巧於中的」，由喻轉入制用。", "relationSimp": "解", "textSimp": "憨山归于「均停然后巧于中的」，由喻转入制用。" }, { "noteId": "c042", "relation": "異解", "relationTrad": "異解", "text": "呂惠卿謂喻只為明無私而均，不必就弓形求解。", "textTrad": "呂惠卿謂喻只為明無私而均，不必就弓形求解。", "relationSimp": "异解", "textSimp": "吕惠卿谓喻只为明无私而均，不必就弓形求解。" }, { "noteId": "c040", "relation": "別解", "relationTrad": "別解", "text": "陸希聲引《易》陰陽昇降當抑高舉下，別開一途。", "textTrad": "陸希聲引《易》陰陽昇降當抑高舉下，別開一途。", "relationSimp": "别解", "textSimp": "陆希声引《易》阴阳升降当抑高举下，别开一途。" } ], "nameSimp": "天之道其犹张弓与", "questionSimp": "天道玄远，为什么偏要借张弓作喻？", "introSimp": "此组聚于首句。御注谓天道玄远、非喻不明，故举张弓以彰其用；御疏申言此为法喻双举，张弓之法具如下文。李荣从知与不知说：人事近而浅，面之而不测其情；天道远而深，仰之而岂观其理，故借彼张弓以之为喻。成玄英章义更作一篇骈文，谓「霄人无知，直语难晓，要资为喻，方可易明」，历举张衡风乌、汉武云雁、鹏举鲲运、弄玉吹云、姑苏流水，总归「其唯有道之夫，方契幽玄之妙」。河上公但云天道暗昧（《纂疏》作孔明）、举物类以为喻，最质直。苏辙、吴澄、憨山三家皆即射器立解：苏辙谓张弓上筋、弛弓上角，吴澄历陈弣与弰在弛张时上下相反之形，憨山谓弣高而有余、弰下而不足，必上下均停然后巧于中的，否则由基、逢蒙无所施其巧。陆希声别引《易》「立天之道曰阴与阳」，谓阳升极天则降、阴降极地则升，此则抑高举下、盖张弓之象，以阴阳升降当抑举；吕惠卿则谓天之道无为而已矣，无为则无私、无私则均，故曰犹之张弓，喻止为明「均」而设。王弼此句无注，严遵辑文只就调和说弓，魏源以「将欲翕之，必固张之」证张者刚强之意、谓弛者有时而张。诸家于此句或主玄远难明、或主器形可验，皆以喻为下文的损益立其纲。" }, { "id": "yi-gao-ju-xia-sun-bu-yi-jun", "name": "高者抑之，下者舉之，有餘者損之，不足者補之", "nameTrad": "高者抑之，下者舉之，有餘者損之，不足者補之", "question": "抑高舉下是天道有意為之，還是勢所必至？", "questionTrad": "抑高舉下是天道有意為之，還是勢所必至？", "intro": "此組聚於第二句，四「之」字最見主張。御注謂張弓如此乃能命中，是猶天道虧盈益謙，欲令人君法天字人，故示抑高舉下之道——以抑舉為教。御疏分兩節：架箭之時準的則有高下，發矢之時遠近則有損益，又歷舉日月寒暑一往一來以成歲功，末云人君當抑強扶弱、欲令稱物平施。河上公以「張弓和調如是乃可用」承接上句，謂抑高舉下、損強益弱即是天之道。嚴遵輯文只就治弓說：弦高急者寬而緩之，弦弛下者攝而上之，其餘者削而損之，不足者補而益之，弦質相任、調和為常，全不及政。李榮則由射及政又歸中道：不高不下中於前期，損有餘之富益不足之貧，貧被益而不貧、富經損而不富；又推言太高恐於邈空、極下慮之滯有，不有不空合於中道。成玄英別疏「有餘者損之，不足者與之」，謂傲慢有餘者必招損敗、謙和不足者與其福善。呂惠卿斷言夫天之道非故以抑高而舉下也，無為任物之自然，則高者為有餘不得不抑而損、下者為不足不得不舉而益，引「滿招損，謙受益，時乃天道」；蘇轍以一語括之，曰天無私故均、人多私故不均；吳澄謂天道之損有餘如抑其弣而使之下、其補不足如舉其弰而使之高；憨山謂損弣有餘之力以補弰之不足；魏源謂高者必至於自抑、自下者必舉，有餘者必至於自損、自屈者必伸，全就勢之自至說。王弼此句無注，說見其「均」字之旨。", "introTrad": "此組聚於第二句，四「之」字最見主張。御注謂張弓如此乃能命中，是猶天道虧盈益謙，欲令人君法天字人，故示抑高舉下之道——以抑舉為教。御疏分兩節：架箭之時準的則有高下，發矢之時遠近則有損益，又歷舉日月寒暑一往一來以成歲功，末云人君當抑強扶弱、欲令稱物平施。河上公以「張弓和調如是乃可用」承接上句，謂抑高舉下、損強益弱即是天之道。嚴遵輯文只就治弓說：弦高急者寬而緩之，弦弛下者攝而上之，其餘者削而損之，不足者補而益之，弦質相任、調和為常，全不及政。李榮則由射及政又歸中道：不高不下中於前期，損有餘之富益不足之貧，貧被益而不貧、富經損而不富；又推言太高恐於邈空、極下慮之滯有，不有不空合於中道。成玄英別疏「有餘者損之，不足者與之」，謂傲慢有餘者必招損敗、謙和不足者與其福善。呂惠卿斷言夫天之道非故以抑高而舉下也，無為任物之自然，則高者為有餘不得不抑而損、下者為不足不得不舉而益，引「滿招損，謙受益，時乃天道」；蘇轍以一語括之，曰天無私故均、人多私故不均；吳澄謂天道之損有餘如抑其弣而使之下、其補不足如舉其弰而使之高；憨山謂損弣有餘之力以補弰之不足；魏源謂高者必至於自抑、自下者必舉，有餘者必至於自損、自屈者必伸，全就勢之自至說。王弼此句無注，說見其「均」字之旨。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "張弓和調如是乃可用；抑高舉下、損強益弱，是天之道。", "thesisTrad": "張弓和調如是乃可用；抑高舉下、損強益弱，是天之道。", "noteIds": [ "c002" ], "workTypeSimp": "注", "thesisSimp": "张弓和调如是乃可用；抑高举下、损强益弱，是天之道。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "舉下使高、抑高令下，高下調適方始運箭；傲慢有餘必招損敗，謙和不足者與之福善。", "thesisTrad": "舉下使高、抑高令下，高下調適方始運箭；傲慢有餘必招損敗，謙和不足者與之福善。", "noteIds": [ "c014", "c015" ], "workTypeSimp": "疏", "thesisSimp": "举下使高、抑高令下，高下调适方始运箭；傲慢有余必招损败，谦和不足者与之福善。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "張弓乃能命中，是猶天道虧盈益謙，故示人君抑高舉下之道。", "thesisTrad": "張弓乃能命中，是猶天道虧盈益謙，故示人君抑高舉下之道。", "noteIds": [ "c021", "c022" ], "workTypeSimp": "御注", "thesisSimp": "张弓乃能命中，是犹天道亏盈益谦，故示人君抑高举下之道。" }, "yanzun": { "workType": "輯文", "workTypeTrad": "輯文", "thesis": "弦高急者寬而緩之，其餘者削而損之；弦質相任，調和為常。", "thesisTrad": "弦高急者寬而緩之，其餘者削而損之；弦質相任，調和為常。", "noteIds": [ "c033" ], "workTypeSimp": "辑文", "thesisSimp": "弦高急者宽而缓之，其余者削而损之；弦质相任，调和为常。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "不高不下中於前期；損有餘之富、益不足之貧；不有不空，合於中道。", "thesisTrad": "不高不下中於前期；損有餘之富、益不足之貧；不有不空，合於中道。", "noteIds": [ "c035" ], "workTypeSimp": "注", "thesisSimp": "不高不下中于前期；损有余之富、益不足之贫；不有不空，合于中道。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "天道盈虛，一章七閏，損日之有餘、補月之不足。", "thesisTrad": "天道盈虛，一章七閏，損日之有餘、補月之不足。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "天道盈虚，一章七闰，损日之有余、补月之不足。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "非故以抑高舉下，無為任物之自然則不得不抑、不得不舉，適於均而已矣。", "thesisTrad": "非故以抑高舉下，無為任物之自然則不得不抑、不得不舉，適於均而已矣。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "非故以抑高举下，无为任物之自然则不得不抑、不得不举，适于均而已矣。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "天無私故均，人多私故不均。", "thesisTrad": "天無私故均，人多私故不均。", "noteIds": [ "c045" ], "workTypeSimp": "解", "thesisSimp": "天无私故均，人多私故不均。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "天道之損有餘如抑其弣而使之下，其補不足如舉其弰而使之高。", "thesisTrad": "天道之損有餘如抑其弣而使之下，其補不足如舉其弰而使之高。", "noteIds": [ "c048" ], "workTypeSimp": "注", "thesisSimp": "天道之损有余如抑其弣而使之下，其补不足如举其弰而使之高。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "損弣有餘之力以補弰之不足，上下均停然後巧於中的。", "thesisTrad": "損弣有餘之力以補弰之不足，上下均停然後巧於中的。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "损弣有余之力以补弰之不足，上下均停然后巧于中的。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "高者必至於自抑，自下者必舉；有餘者必至於自損，自屈者必伸。", "thesisTrad": "高者必至於自抑，自下者必舉；有餘者必至於自損，自屈者必伸。", "noteIds": [ "c054", "c055" ], "workTypeSimp": "本义", "thesisSimp": "高者必至于自抑，自下者必举；有余者必至于自损，自屈者必伸。" } }, "chain": [ { "noteId": "c002", "relation": "立論", "relationTrad": "立論", "text": "河上公以和調訓抑舉，把四句收作一句治弓之語。", "textTrad": "河上公以和調訓抑舉，把四句收作一句治弓之語。", "relationSimp": "立论", "textSimp": "河上公以和调训抑举，把四句收作一句治弓之语。" }, { "noteId": "c021", "relation": "御注", "relationTrad": "御注", "text": "御注轉入教人君法天字人，抑舉遂有政義。", "textTrad": "御注轉入教人君法天字人，抑舉遂有政義。", "relationSimp": "御注", "textSimp": "御注转入教人君法天字人，抑举遂有政义。" }, { "noteId": "c022", "relation": "御疏", "relationTrad": "御疏", "text": "御疏分架箭準的與發矢遠近，又以日月寒暑證成歲功。", "textTrad": "御疏分架箭準的與發矢遠近，又以日月寒暑證成歲功。", "relationSimp": "御疏", "textSimp": "御疏分架箭准的与发矢远近，又以日月寒暑证成岁功。" }, { "noteId": "c033", "relation": "別解", "relationTrad": "別解", "text": "嚴遵輯文只就弦質相任言調和，全不涉君民。", "textTrad": "嚴遵輯文只就弦質相任言調和，全不涉君民。", "relationSimp": "别解", "textSimp": "严遵辑文只就弦质相任言调和，全不涉君民。" }, { "noteId": "c035", "relation": "轉深", "relationTrad": "轉深", "text": "李榮由治弓及為國之政，末歸不有不空之中道。", "textTrad": "李榮由治弓及為國之政，末歸不有不空之中道。", "relationSimp": "转深", "textSimp": "李荣由治弓及为国之政，末归不有不空之中道。" }, { "noteId": "c015", "relation": "疏", "relationTrad": "疏", "text": "成玄英別疏損益二句，專主意之傲慢與謙下。", "textTrad": "成玄英別疏損益二句，專主意之傲慢與謙下。", "relationSimp": "疏", "textSimp": "成玄英别疏损益二句，专主意之傲慢与谦下。" }, { "noteId": "c042", "relation": "異解", "relationTrad": "異解", "text": "呂惠卿謂非故抑舉，只是任物自然，破有意為之說。", "textTrad": "呂惠卿謂非故抑舉，只是任物自然，破有意為之說。", "relationSimp": "异解", "textSimp": "吕惠卿谓非故抑举，只是任物自然，破有意为之说。" }, { "noteId": "c040", "relation": "承前", "relationTrad": "承前", "text": "陸希聲以一章七閏之曆象當損補，由器用轉入天時。", "textTrad": "陸希聲以一章七閏之曆象當損補，由器用轉入天時。", "relationSimp": "承前", "textSimp": "陆希声以一章七闰之历象当损补，由器用转入天时。" }, { "noteId": "c045", "relation": "注", "relationTrad": "注", "text": "蘇轍以無私有私一轉，把四句斷成均與不均之辨。", "textTrad": "蘇轍以無私有私一轉，把四句斷成均與不均之辨。", "relationSimp": "注", "textSimp": "苏辙以无私有私一转，把四句断成均与不均之辨。" }, { "noteId": "c048", "relation": "申說", "relationTrad": "申說", "text": "吳澄謂抑舉二句言張弓、有餘不足二句言天道，分層最明。", "textTrad": "吳澄謂抑舉二句言張弓、有餘不足二句言天道，分層最明。", "relationSimp": "申说", "textSimp": "吴澄谓抑举二句言张弓、有余不足二句言天道，分层最明。" }, { "noteId": "c052", "relation": "解", "relationTrad": "解", "text": "憨山以弣力弰力之相均說損補，仍歸於中的。", "textTrad": "憨山以弣力弰力之相均說損補，仍歸於中的。", "relationSimp": "解", "textSimp": "憨山以弣力弰力之相均说损补，仍归于中的。" }, { "noteId": "c054", "relation": "本義", "relationTrad": "本義", "text": "魏源作「必至於自抑」「必至於自損」，全就勢之自至說。", "textTrad": "魏源作「必至於自抑」「必至於自損」，全就勢之自至說。", "relationSimp": "本义", "textSimp": "魏源作「必至于自抑」「必至于自损」，全就势之自至说。" } ], "nameSimp": "高者抑之，下者举之，有余者损之，不足者补之", "questionSimp": "抑高举下是天道有意为之，还是势所必至？", "introSimp": "此组聚于第二句，四「之」字最见主张。御注谓张弓如此乃能命中，是犹天道亏盈益谦，欲令人君法天字人，故示抑高举下之道——以抑举为教。御疏分两节：架箭之时准的则有高下，发矢之时远近则有损益，又历举日月寒暑一往一来以成岁功，末云人君当抑强扶弱、欲令称物平施。河上公以「张弓和调如是乃可用」承接上句，谓抑高举下、损强益弱即是天之道。严遵辑文只就治弓说：弦高急者宽而缓之，弦弛下者摄而上之，其余者削而损之，不足者补而益之，弦质相任、调和为常，全不及政。李荣则由射及政又归中道：不高不下中于前期，损有余之富益不足之贫，贫被益而不贫、富经损而不富；又推言太高恐于邈空、极下虑之滞有，不有不空合于中道。成玄英别疏「有余者损之，不足者与之」，谓傲慢有余者必招损败、谦和不足者与其福善。吕惠卿断言夫天之道非故以抑高而举下也，无为任物之自然，则高者为有余不得不抑而损、下者为不足不得不举而益，引「满招损，谦受益，时乃天道」；苏辙以一语括之，曰天无私故均、人多私故不均；吴澄谓天道之损有余如抑其弣而使之下、其补不足如举其弰而使之高；憨山谓损弣有余之力以补弰之不足；魏源谓高者必至于自抑、自下者必举，有余者必至于自损、自屈者必伸，全就势之自至说。王弼此句无注，说见其「均」字之旨。" }, { "id": "tian-dao-sun-you-ren-dao-fan-zhi", "name": "天之道損有餘而補不足，人之道則不然，損不足以奉有餘", "nameTrad": "天之道損有餘而補不足，人之道則不然，損不足以奉有餘", "question": "天道均平，人道何以偏偏相反？", "questionTrad": "天道均平，人道何以偏偏相反？", "intro": "此組聚於三、四兩句，是全章對勘之樞。河上公以「天常以中和為上」當天道，以人道與天道反、世俗損貧以奉富奪弱以益強當人道，直就風俗立言。王弼注在「人之道則不然」下，謂與天地合德乃能包之如天之道，如人之量則各有其身、不得相均，唯無身無私乎自然然後乃能與天地合德——以有身有私說人道之反。御注但云大道平施、裒多益寡，人則違天翻損不足；御疏明言注語本《易》謙卦之詞，又謂此明人不能同天損益。成玄英以福善禍淫自然之理釋天道，以人間世道好行淫偽、趨世競物、違天背理、割損貧賤不足供奉富貴之有餘釋人道，並標「仍前生後，重起此文」，說明經文何以重出。李榮以釋天道以合喻、言人為行與天道反，謂未能損強益弱而乃滅貧增富。陸希聲謂人道則不然，損其不足之民而奉有餘之君，其下又以《易》損下益上、損上益下證「以下為本」。呂惠卿以不能無為則不能無私、不能無私則至於損不足以奉有餘，一層層推出人道。蘇轍一句斷盡：天無私故均，人多私故不均。吳澄最刻，謂人則併寡以益其多、吞小以益其大、取貧以益其富，此所以逆天道也。憨山以「但施而不受」「但受而不施」立判，謂人主以天下奉一己、裒寡益多，故民不堪其命。魏源謂損天下之不足而奉一己之有餘，失天意矣。嚴遵此二句無輯文。諸家皆以人道之反不在力而在私，所異者或主風俗、或主君政、或主心性耳。", "introTrad": "此組聚於三、四兩句，是全章對勘之樞。河上公以「天常以中和為上」當天道，以人道與天道反、世俗損貧以奉富奪弱以益強當人道，直就風俗立言。王弼注在「人之道則不然」下，謂與天地合德乃能包之如天之道，如人之量則各有其身、不得相均，唯無身無私乎自然然後乃能與天地合德——以有身有私說人道之反。御注但云大道平施、裒多益寡，人則違天翻損不足；御疏明言注語本《易》謙卦之詞，又謂此明人不能同天損益。成玄英以福善禍淫自然之理釋天道，以人間世道好行淫偽、趨世競物、違天背理、割損貧賤不足供奉富貴之有餘釋人道，並標「仍前生後，重起此文」，說明經文何以重出。李榮以釋天道以合喻、言人為行與天道反，謂未能損強益弱而乃滅貧增富。陸希聲謂人道則不然，損其不足之民而奉有餘之君，其下又以《易》損下益上、損上益下證「以下為本」。呂惠卿以不能無為則不能無私、不能無私則至於損不足以奉有餘，一層層推出人道。蘇轍一句斷盡：天無私故均，人多私故不均。吳澄最刻，謂人則併寡以益其多、吞小以益其大、取貧以益其富，此所以逆天道也。憨山以「但施而不受」「但受而不施」立判，謂人主以天下奉一己、裒寡益多，故民不堪其命。魏源謂損天下之不足而奉一己之有餘，失天意矣。嚴遵此二句無輯文。諸家皆以人道之反不在力而在私，所異者或主風俗、或主君政、或主心性耳。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "天損有餘而益謙、常以中和為上；人道與天反，世俗損貧以奉富、奪弱以益強。", "thesisTrad": "天損有餘而益謙、常以中和為上；人道與天反，世俗損貧以奉富、奪弱以益強。", "noteIds": [ "c003", "c004", "c005" ], "workTypeSimp": "注", "thesisSimp": "天损有余而益谦、常以中和为上；人道与天反，世俗损贫以奉富、夺弱以益强。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "如人之量則各有其身、不得相均；唯無身無私乎自然，乃能與天地合德。", "thesisTrad": "如人之量則各有其身、不得相均；唯無身無私乎自然，乃能與天地合德。", "noteIds": [ "c010" ], "workTypeSimp": "注", "thesisSimp": "如人之量则各有其身、不得相均；唯无身无私乎自然，乃能与天地合德。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "天損有餘補不足是福善禍淫自然之理；人道好行淫偽、趨世競物，割損貧賤供奉富貴。", "thesisTrad": "天損有餘補不足是福善禍淫自然之理；人道好行淫偽、趨世競物，割損貧賤供奉富貴。", "noteIds": [ "c016" ], "workTypeSimp": "疏", "thesisSimp": "天损有余补不足是福善祸淫自然之理；人道好行淫伪、趋世竞物，割损贫贱供奉富贵。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "大道平施、裒多益寡；人則違天，翻損不足也。", "thesisTrad": "大道平施、裒多益寡；人則違天，翻損不足也。", "noteIds": [ "c023", "c024" ], "workTypeSimp": "御注", "thesisSimp": "大道平施、裒多益寡；人则违天，翻损不足也。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "未能損強益弱，而乃滅貧增富。", "thesisTrad": "未能損強益弱，而乃滅貧增富。", "noteIds": [ "c036" ], "workTypeSimp": "注", "thesisSimp": "未能损强益弱，而乃灭贫增富。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "人道則不然，損其不足之民而奉有餘之君。", "thesisTrad": "人道則不然，損其不足之民而奉有餘之君。", "noteIds": [ "c040" ], "workTypeSimp": "传", "thesisSimp": "人道则不然，损其不足之民而奉有余之君。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "人不能無為則不能無私，不能無私則至於損不足以奉有餘。", "thesisTrad": "人不能無為則不能無私，不能無私則至於損不足以奉有餘。", "noteIds": [ "c042" ], "workTypeSimp": "传", "thesisSimp": "人不能无为则不能无私，不能无私则至于损不足以奉有余。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "天無私故均，人多私故不均。", "thesisTrad": "天無私故均，人多私故不均。", "noteIds": [ "c045" ], "workTypeSimp": "解", "thesisSimp": "天无私故均，人多私故不均。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "人則併寡益多、吞小益大、取貧益富，此所以逆天道也。", "thesisTrad": "人則併寡益多、吞小益大、取貧益富，此所以逆天道也。", "noteIds": [ "c049" ], "workTypeSimp": "注", "thesisSimp": "人则并寡益多、吞小益大、取贫益富，此所以逆天道也。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "天道但施而不受，人道但受而不施，故人主以天下奉一己。", "thesisTrad": "天道但施而不受，人道但受而不施，故人主以天下奉一己。", "noteIds": [ "c052" ], "workTypeSimp": "解", "thesisSimp": "天道但施而不受，人道但受而不施，故人主以天下奉一己。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "損天下之不足而奉一己之有餘，失天意矣。", "thesisTrad": "損天下之不足而奉一己之有餘，失天意矣。", "noteIds": [ "c054", "c055" ], "workTypeSimp": "本义", "thesisSimp": "损天下之不足而奉一己之有余，失天意矣。" } }, "chain": [ { "noteId": "c003", "relation": "立論", "relationTrad": "立論", "text": "河上公以「中和為上」定天道之體。", "textTrad": "河上公以「中和為上」定天道之體。", "relationSimp": "立论", "textSimp": "河上公以「中和为上」定天道之体。" }, { "noteId": "c005", "relation": "注", "relationTrad": "注", "text": "就世俗損貧奉富、奪弱益強說人道之反。", "textTrad": "就世俗損貧奉富、奪弱益強說人道之反。", "relationSimp": "注", "textSimp": "就世俗损贫奉富、夺弱益强说人道之反。" }, { "noteId": "c010", "relation": "轉深", "relationTrad": "轉深", "text": "王弼把相反之根擡到各有其身、不得相均。", "textTrad": "王弼把相反之根擡到各有其身、不得相均。", "relationSimp": "转深", "textSimp": "王弼把相反之根擡到各有其身、不得相均。" }, { "noteId": "c023", "relation": "御注", "relationTrad": "御注", "text": "御注以平施、違天對舉，語極簡。", "textTrad": "御注以平施、違天對舉，語極簡。", "relationSimp": "御注", "textSimp": "御注以平施、违天对举，语极简。" }, { "noteId": "c024", "relation": "御疏", "relationTrad": "御疏", "text": "御疏指出「裒多益寡」乃《易》謙卦之詞，為注語出處。", "textTrad": "御疏指出「裒多益寡」乃《易》謙卦之詞，為注語出處。", "relationSimp": "御疏", "textSimp": "御疏指出「裒多益寡」乃《易》谦卦之词，为注语出处。" }, { "noteId": "c016", "relation": "疏", "relationTrad": "疏", "text": "成玄英標「仍前生後，重起此文」，說明經文重出之例。", "textTrad": "成玄英標「仍前生後，重起此文」，說明經文重出之例。", "relationSimp": "疏", "textSimp": "成玄英标「仍前生后，重起此文」，说明经文重出之例。" }, { "noteId": "c042", "relation": "申說", "relationTrad": "申說", "text": "呂惠卿以無為、無私、均三层推出人道之相反。", "textTrad": "呂惠卿以無為、無私、均三层推出人道之相反。", "relationSimp": "申说", "textSimp": "吕惠卿以无为、无私、均三层推出人道之相反。" }, { "noteId": "c045", "relation": "注", "relationTrad": "注", "text": "蘇轍以私與不均一語斷盡天人兩途。", "textTrad": "蘇轍以私與不均一語斷盡天人兩途。", "relationSimp": "注", "textSimp": "苏辙以私与不均一语断尽天人两途。" }, { "noteId": "c049", "relation": "轉進", "relationTrad": "轉進", "text": "吳澄歷數併寡、吞小、取貧三事，斥為逆天道。", "textTrad": "吳澄歷數併寡、吞小、取貧三事，斥為逆天道。", "relationSimp": "转进", "textSimp": "吴澄历数并寡、吞小、取贫三事，斥为逆天道。" }, { "noteId": "c052", "relation": "解", "relationTrad": "解", "text": "憨山以施受之別立判天人，歸到人主奉一己。", "textTrad": "憨山以施受之別立判天人，歸到人主奉一己。", "relationSimp": "解", "textSimp": "憨山以施受之别立判天人，归到人主奉一己。" }, { "noteId": "c054", "relation": "本義", "relationTrad": "本義", "text": "魏源以「失天意」結之，仍承上章剛柔之誡。", "textTrad": "魏源以「失天意」結之，仍承上章剛柔之誡。", "relationSimp": "本义", "textSimp": "魏源以「失天意」结之，仍承上章刚柔之诫。" } ], "nameSimp": "天之道损有余而补不足，人之道则不然，损不足以奉有余", "questionSimp": "天道均平，人道何以偏偏相反？", "introSimp": "此组聚于三、四两句，是全章对勘之枢。河上公以「天常以中和为上」当天道，以人道与天道反、世俗损贫以奉富夺弱以益强当人道，直就风俗立言。王弼注在「人之道则不然」下，谓与天地合德乃能包之如天之道，如人之量则各有其身、不得相均，唯无身无私乎自然然后乃能与天地合德——以有身有私说人道之反。御注但云大道平施、裒多益寡，人则违天翻损不足；御疏明言注语本《易》谦卦之词，又谓此明人不能同天损益。成玄英以福善祸淫自然之理释天道，以人间世道好行淫伪、趋世竞物、违天背理、割损贫贱不足供奉富贵之有余释人道，并标「仍前生后，重起此文」，说明经文何以重出。李荣以释天道以合喻、言人为行与天道反，谓未能损强益弱而乃灭贫增富。陆希声谓人道则不然，损其不足之民而奉有余之君，其下又以《易》损下益上、损上益下证「以下为本」。吕惠卿以不能无为则不能无私、不能无私则至于损不足以奉有余，一层层推出人道。苏辙一句断尽：天无私故均，人多私故不均。吴澄最刻，谓人则并寡以益其多、吞小以益其大、取贫以益其富，此所以逆天道也。憨山以「但施而不受」「但受而不施」立判，谓人主以天下奉一己、裒寡益多，故民不堪其命。魏源谓损天下之不足而奉一己之有余，失天意矣。严遵此二句无辑文。诸家皆以人道之反不在力而在私，所异者或主风俗、或主君政、或主心性耳。" }, { "id": "shu-neng-you-yi-feng-tian-xia", "name": "孰能有餘以奉天下，唯有道者", "nameTrad": "孰能有餘以奉天下，唯有道者", "question": "有餘而肯奉天下，誰做得到？", "questionTrad": "有餘而肯奉天下，誰做得到？", "intro": "此組聚於第五句，經文本是設問而自答。異文最繁：王弼本、河上公本作「孰能有餘以奉天下」，纂疏本、呂惠卿、蘇轍、吳澄、憨山、魏源作「孰能以有餘奉天下」，陸希聲作「孰能以有餘而奉於天下，其唯有道者乎」，傅奕作「孰能損有餘而奉不足於天下者，其唯有道者乎」。河上公訓為誰能居有餘之位、自省爵祿以奉天下不足者，唯有道之君能行之耳，全就君位言。御注謂誰能以己有餘奉與天下之人不足者，獨有道爾；御疏謂老君疾時不能同天道下濟以恤於人，光大其德，故舉天道以勸。成玄英以財德兩施釋有餘，謂唯當懷道之人獨能濟物，並引第七十九章「聖人不積」證「言奉者示謙」。李榮但云誰能法天道以為行、損盈益謙，有道之君當能如此。王弼總括此下四句，謂唯能處盈而全虛、損存以補無、和光同塵、蕩而均者唯其道。陸希聲作孰能法天道以為人道、損己之有餘以奉天下之不足。呂惠卿說最玄，謂唯有道者知未始有物，凡有為之功名皆我所餘而天下之所不足而爭之，故損之以奉天下而不有。蘇轍引「既以為人己愈有，既與人己愈多」，謂非有道者無以堪此。吳澄專意君道，謂有道之君貴為天子、富有四海而不自有其貴富，菲飲食、惡衣服、卑宮室、薄稅斂、使民家給人足，是以己之有餘奉天下。憨山謂達性分之至足、一身之外皆餘物，故堯舜有天下而不與。魏源引四家之說而斷以「有道之聖人雖有至賢之行而不欲以自見」。嚴遵於此無輯文。", "introTrad": "此組聚於第五句，經文本是設問而自答。異文最繁：王弼本、河上公本作「孰能有餘以奉天下」，纂疏本、呂惠卿、蘇轍、吳澄、憨山、魏源作「孰能以有餘奉天下」，陸希聲作「孰能以有餘而奉於天下，其唯有道者乎」，傅奕作「孰能損有餘而奉不足於天下者，其唯有道者乎」。河上公訓為誰能居有餘之位、自省爵祿以奉天下不足者，唯有道之君能行之耳，全就君位言。御注謂誰能以己有餘奉與天下之人不足者，獨有道爾；御疏謂老君疾時不能同天道下濟以恤於人，光大其德，故舉天道以勸。成玄英以財德兩施釋有餘，謂唯當懷道之人獨能濟物，並引第七十九章「聖人不積」證「言奉者示謙」。李榮但云誰能法天道以為行、損盈益謙，有道之君當能如此。王弼總括此下四句，謂唯能處盈而全虛、損存以補無、和光同塵、蕩而均者唯其道。陸希聲作孰能法天道以為人道、損己之有餘以奉天下之不足。呂惠卿說最玄，謂唯有道者知未始有物，凡有為之功名皆我所餘而天下之所不足而爭之，故損之以奉天下而不有。蘇轍引「既以為人己愈有，既與人己愈多」，謂非有道者無以堪此。吳澄專意君道，謂有道之君貴為天子、富有四海而不自有其貴富，菲飲食、惡衣服、卑宮室、薄稅斂、使民家給人足，是以己之有餘奉天下。憨山謂達性分之至足、一身之外皆餘物，故堯舜有天下而不與。魏源引四家之說而斷以「有道之聖人雖有至賢之行而不欲以自見」。嚴遵於此無輯文。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "誰能居有餘之位、自省爵祿以奉天下不足？唯有道之君能行之。", "thesisTrad": "誰能居有餘之位、自省爵祿以奉天下不足？唯有道之君能行之。", "noteIds": [ "c006" ], "workTypeSimp": "注", "thesisSimp": "谁能居有余之位、自省爵禄以奉天下不足？唯有道之君能行之。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "處盈全虛、損存補無、和光同塵、蕩而均者，唯其道。", "thesisTrad": "處盈全虛、損存補無、和光同塵、蕩而均者，唯其道。", "noteIds": [ "c011" ], "workTypeSimp": "注", "thesisSimp": "处盈全虚、损存补无、和光同尘、荡而均者，唯其道。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "誰能有財德以施天下蒼生？唯懷道之人獨能濟物。", "thesisTrad": "誰能有財德以施天下蒼生？唯懷道之人獨能濟物。", "noteIds": [ "c017" ], "workTypeSimp": "疏", "thesisSimp": "谁能有财德以施天下苍生？唯怀道之人独能济物。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "誰能以己有餘奉與天下之不足者，獨有道爾；老君疾時不能下濟以恤人，故舉天道以勸。", "thesisTrad": "誰能以己有餘奉與天下之不足者，獨有道爾；老君疾時不能下濟以恤人，故舉天道以勸。", "noteIds": [ "c025", "c026" ], "workTypeSimp": "御注", "thesisSimp": "谁能以己有余奉与天下之不足者，独有道尔；老君疾时不能下济以恤人，故举天道以劝。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "誰能法天道以為行、損盈益謙？有道之君當能如此。", "thesisTrad": "誰能法天道以為行、損盈益謙？有道之君當能如此。", "noteIds": [ "c037" ], "workTypeSimp": "注", "thesisSimp": "谁能法天道以为行、损盈益谦？有道之君当能如此。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "孰能法天道以為人道，損己之有餘以奉天下之不足？", "thesisTrad": "孰能法天道以為人道，損己之有餘以奉天下之不足？", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "孰能法天道以为人道，损己之有余以奉天下之不足？" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "唯有道者知未始有物，功名皆我所餘，故損之以奉天下而不有。", "thesisTrad": "唯有道者知未始有物，功名皆我所餘，故損之以奉天下而不有。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "唯有道者知未始有物，功名皆我所余，故损之以奉天下而不有。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "有道者澹足萬物而不辭，既以為人己愈有、既與人己愈多。", "thesisTrad": "有道者澹足萬物而不辭，既以為人己愈有、既與人己愈多。", "noteIds": [ "c046" ], "workTypeSimp": "解", "thesisSimp": "有道者澹足万物而不辞，既以为人己愈有、既与人己愈多。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "有道之君不自有其貴富，薄稅斂、惜民財，以己之有餘奉天下。", "thesisTrad": "有道之君不自有其貴富，薄稅斂、惜民財，以己之有餘奉天下。", "noteIds": [ "c050" ], "workTypeSimp": "注", "thesisSimp": "有道之君不自有其贵富，薄税敛、惜民财，以己之有余奉天下。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "達性分之至足，一身之外皆餘物，故堯舜有天下而不與。", "thesisTrad": "達性分之至足，一身之外皆餘物，故堯舜有天下而不與。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "达性分之至足，一身之外皆余物，故尧舜有天下而不与。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "裒集蘇、呂、吳、陸之說，仍以有道之聖人不欲自見當之。", "thesisTrad": "裒集蘇、呂、吳、陸之說，仍以有道之聖人不欲自見當之。", "noteIds": [ "c054", "c055" ], "workTypeSimp": "本义", "thesisSimp": "裒集苏、吕、吴、陆之说，仍以有道之圣人不欲自见当之。" } }, "chain": [ { "noteId": "c006", "relation": "立論", "relationTrad": "立論", "text": "河上公就居有餘之位者說，全在君位自省。", "textTrad": "河上公就居有餘之位者說，全在君位自省。", "relationSimp": "立论", "textSimp": "河上公就居有余之位者说，全在君位自省。" }, { "noteId": "c011", "relation": "轉深", "relationTrad": "轉深", "text": "王弼不說位而說均，處盈全虛乃能奉而不恃。", "textTrad": "王弼不說位而說均，處盈全虛乃能奉而不恃。", "relationSimp": "转深", "textSimp": "王弼不说位而说均，处盈全虚乃能奉而不恃。" }, { "noteId": "c025", "relation": "御注", "relationTrad": "御注", "text": "御注定「獨有道爾」，把設問收作一答。", "textTrad": "御注定「獨有道爾」，把設問收作一答。", "relationSimp": "御注", "textSimp": "御注定「独有道尔」，把设问收作一答。" }, { "noteId": "c026", "relation": "御疏", "relationTrad": "御疏", "text": "御疏補出立言之志，謂疾時不能下濟、故舉天道以勸。", "textTrad": "御疏補出立言之志，謂疾時不能下濟、故舉天道以勸。", "relationSimp": "御疏", "textSimp": "御疏补出立言之志，谓疾时不能下济、故举天道以劝。" }, { "noteId": "c017", "relation": "疏", "relationTrad": "疏", "text": "成玄英以財德兩施釋有餘，並引「聖人不積」證奉之示謙。", "textTrad": "成玄英以財德兩施釋有餘，並引「聖人不積」證奉之示謙。", "relationSimp": "疏", "textSimp": "成玄英以财德两施释有余，并引「圣人不积」证奉之示谦。" }, { "noteId": "c043", "relation": "異解", "relationTrad": "異解", "text": "呂惠卿謂未始有物，功名皆我所餘，損之以奉而不有。", "textTrad": "呂惠卿謂未始有物，功名皆我所餘，損之以奉而不有。", "relationSimp": "异解", "textSimp": "吕惠卿谓未始有物，功名皆我所余，损之以奉而不有。" }, { "noteId": "c046", "relation": "注", "relationTrad": "注", "text": "蘇轍引七十九章「既以為人己愈有」證有道者堪此。", "textTrad": "蘇轍引七十九章「既以為人己愈有」證有道者堪此。", "relationSimp": "注", "textSimp": "苏辙引七十九章「既以为人己愈有」证有道者堪此。" }, { "noteId": "c050", "relation": "申說", "relationTrad": "申說", "text": "吳澄落到菲飲食、卑宮室、薄稅斂，最為切政。", "textTrad": "吳澄落到菲飲食、卑宮室、薄稅斂，最為切政。", "relationSimp": "申说", "textSimp": "吴澄落到菲饮食、卑宫室、薄税敛，最为切政。" }, { "noteId": "c053", "relation": "解", "relationTrad": "解", "text": "憨山以性分至足釋有餘，一身之外皆餘物。", "textTrad": "憨山以性分至足釋有餘，一身之外皆餘物。", "relationSimp": "解", "textSimp": "憨山以性分至足释有余，一身之外皆余物。" }, { "noteId": "c055", "relation": "按語", "relationTrad": "按語", "text": "魏源校記存傅奕「孰能損有餘而奉不足於天下者」之繁文。", "textTrad": "魏源校記存傅奕「孰能損有餘而奉不足於天下者」之繁文。", "relationSimp": "按语", "textSimp": "魏源校记存傅奕「孰能损有余而奉不足于天下者」之繁文。" } ], "nameSimp": "孰能有余以奉天下，唯有道者", "questionSimp": "有余而肯奉天下，谁做得到？", "introSimp": "此组聚于第五句，经文本是设问而自答。异文最繁：王弼本、河上公本作「孰能有余以奉天下」，纂疏本、吕惠卿、苏辙、吴澄、憨山、魏源作「孰能以有余奉天下」，陆希声作「孰能以有余而奉于天下，其唯有道者乎」，傅奕作「孰能损有余而奉不足于天下者，其唯有道者乎」。河上公训为谁能居有余之位、自省爵禄以奉天下不足者，唯有道之君能行之耳，全就君位言。御注谓谁能以己有余奉与天下之人不足者，独有道尔；御疏谓老君疾时不能同天道下济以恤于人，光大其德，故举天道以劝。成玄英以财德两施释有余，谓唯当怀道之人独能济物，并引第七十九章「圣人不积」证「言奉者示谦」。李荣但云谁能法天道以为行、损盈益谦，有道之君当能如此。王弼总括此下四句，谓唯能处盈而全虚、损存以补无、和光同尘、荡而均者唯其道。陆希声作孰能法天道以为人道、损己之有余以奉天下之不足。吕惠卿说最玄，谓唯有道者知未始有物，凡有为之功名皆我所余而天下之所不足而争之，故损之以奉天下而不有。苏辙引「既以为人己愈有，既与人己愈多」，谓非有道者无以堪此。吴澄专意君道，谓有道之君贵为天子、富有四海而不自有其贵富，菲饮食、恶衣服、卑宫室、薄税敛、使民家给人足，是以己之有余奉天下。憨山谓达性分之至足、一身之外皆余物，故尧舜有天下而不与。魏源引四家之说而断以「有道之圣人虽有至贤之行而不欲以自见」。严遵于此无辑文。" }, { "id": "wei-er-bu-shi-bu-yu-jian-xian", "name": "是以聖人爲而不恃，功成而不處，其不欲見賢", "nameTrad": "是以聖人爲而不恃，功成而不處，其不欲見賢", "question": "連「不欲見賢」也算損有餘嗎？", "questionTrad": "連「不欲見賢」也算損有餘嗎？", "intro": "此組聚於末句，是三小句之結。御注謂聖人法天、稱物均施、施平於物、不恃其功；又謂功成不處、其不欲見賢者，蓋不欲令物見其賢能。御疏三條層層相因：恃猶矜恃，德被於物而不見其功；聖人知功成而處則天必損之，故歸美名於群材而不處其功勣；末結云盛德內充、嘉聲外隱，正欲隱德晦名，「此亦損有餘之意也」——把不欲見賢也算入損有餘。河上公三條：為德施不恃其報、功成事就不處其位、不欲使人知己之賢匿功不居榮，四部叢刊本末條兼「畏天損有餘也」五字，《纂疏》則以此五字別屬李榮。王弼謂是以聖人不欲示其賢以均天下，仍以「均」字收煞。成玄英謂體道聖人常善救物，財德兩施而不恃其勞，意在撝謙退己、推功於物、韜光晦迹。李榮謂為德不賴其報、成物不處其功，欲隱其聖德、晦其賢才，上既如此、下自法之，爭名之患自除。陸希聲謂聖人能為之而不恃其事、能成功而不居其所，以其不欲見賢於人，故天下謂之似不肖。呂惠卿謂聖人則有道者，為而不恃、功成不居，其不欲見者無它，凡以法天之道而已矣。蘇轍反說：為而恃、成而處則賢見於世，賢見於世則是以有餘自奉也。吳澄謂聖人之功能蓋天下，此有餘者也，不恃不居不欲顯示，皆損己之有餘。憨山最善轉，謂損之至故天下樂推而不厭，雖不欲見賢不可得也，我心本不欲見賢而人自以我為賢，此益也由損而至。魏源謂此為道日損、必至於損之又損。嚴遵於此無輯文。", "introTrad": "此組聚於末句，是三小句之結。御注謂聖人法天、稱物均施、施平於物、不恃其功；又謂功成不處、其不欲見賢者，蓋不欲令物見其賢能。御疏三條層層相因：恃猶矜恃，德被於物而不見其功；聖人知功成而處則天必損之，故歸美名於群材而不處其功勣；末結云盛德內充、嘉聲外隱，正欲隱德晦名，「此亦損有餘之意也」——把不欲見賢也算入損有餘。河上公三條：為德施不恃其報、功成事就不處其位、不欲使人知己之賢匿功不居榮，四部叢刊本末條兼「畏天損有餘也」五字，《纂疏》則以此五字別屬李榮。王弼謂是以聖人不欲示其賢以均天下，仍以「均」字收煞。成玄英謂體道聖人常善救物，財德兩施而不恃其勞，意在撝謙退己、推功於物、韜光晦迹。李榮謂為德不賴其報、成物不處其功，欲隱其聖德、晦其賢才，上既如此、下自法之，爭名之患自除。陸希聲謂聖人能為之而不恃其事、能成功而不居其所，以其不欲見賢於人，故天下謂之似不肖。呂惠卿謂聖人則有道者，為而不恃、功成不居，其不欲見者無它，凡以法天之道而已矣。蘇轍反說：為而恃、成而處則賢見於世，賢見於世則是以有餘自奉也。吳澄謂聖人之功能蓋天下，此有餘者也，不恃不居不欲顯示，皆損己之有餘。憨山最善轉，謂損之至故天下樂推而不厭，雖不欲見賢不可得也，我心本不欲見賢而人自以我為賢，此益也由損而至。魏源謂此為道日損、必至於損之又損。嚴遵於此無輯文。", "positions": { "heshanggong": { "workType": "注", "workTypeTrad": "注", "thesis": "為德施不恃其報，功成事就不處其位，不欲使人知己之賢。", "thesisTrad": "為德施不恃其報，功成事就不處其位，不欲使人知己之賢。", "noteIds": [ "c007", "c008", "c009" ], "workTypeSimp": "注", "thesisSimp": "为德施不恃其报，功成事就不处其位，不欲使人知己之贤。" }, "wangbi": { "workType": "注", "workTypeTrad": "注", "thesis": "聖人不欲示其賢以均天下。", "thesisTrad": "聖人不欲示其賢以均天下。", "noteIds": [ "c011" ], "workTypeSimp": "注", "thesisSimp": "圣人不欲示其贤以均天下。" }, "chengxuanying": { "workType": "疏", "workTypeTrad": "疏", "thesis": "財德兩施而不恃其勞，意在撝謙退己、推功於物、韜光晦迹。", "thesisTrad": "財德兩施而不恃其勞，意在撝謙退己、推功於物、韜光晦迹。", "noteIds": [ "c018" ], "workTypeSimp": "疏", "thesisSimp": "财德两施而不恃其劳，意在㧑谦退己、推功于物、韬光晦迹。" }, "tangxuanzong": { "workType": "御注", "workTypeTrad": "御注", "thesis": "聖人法天稱物均施，推功不處，蓋不欲令物見其賢能；此亦損有餘之意。", "thesisTrad": "聖人法天稱物均施，推功不處，蓋不欲令物見其賢能；此亦損有餘之意。", "noteIds": [ "c027", "c028", "c029", "c030", "c031", "c032" ], "workTypeSimp": "御注", "thesisSimp": "圣人法天称物均施，推功不处，盖不欲令物见其贤能；此亦损有余之意。" }, "lirong": { "workType": "注", "workTypeTrad": "注", "thesis": "為德不賴其報、成物不處其功，隱聖德、晦賢才，則爭名之患自除。", "thesisTrad": "為德不賴其報、成物不處其功，隱聖德、晦賢才，則爭名之患自除。", "noteIds": [ "c038", "c039" ], "workTypeSimp": "注", "thesisSimp": "为德不赖其报、成物不处其功，隐圣德、晦贤才，则争名之患自除。" }, "luxisheng": { "workType": "傳", "workTypeTrad": "傳", "thesis": "不恃其事、不居其所，以其不欲見賢於人，故天下謂之似不肖。", "thesisTrad": "不恃其事、不居其所，以其不欲見賢於人，故天下謂之似不肖。", "noteIds": [ "c041" ], "workTypeSimp": "传", "thesisSimp": "不恃其事、不居其所，以其不欲见贤于人，故天下谓之似不肖。" }, "lvhuiqing": { "workType": "傳", "workTypeTrad": "傳", "thesis": "其不欲見者無它，凡以法天之道而已矣。", "thesisTrad": "其不欲見者無它，凡以法天之道而已矣。", "noteIds": [ "c043" ], "workTypeSimp": "传", "thesisSimp": "其不欲见者无它，凡以法天之道而已矣。" }, "suzhe": { "workType": "解", "workTypeTrad": "解", "thesis": "為而恃、成而處則賢見於世，賢見於世則是以有餘自奉。", "thesisTrad": "為而恃、成而處則賢見於世，賢見於世則是以有餘自奉。", "noteIds": [ "c047" ], "workTypeSimp": "解", "thesisSimp": "为而恃、成而处则贤见于世，贤见于世则是以有余自奉。" }, "wucheng": { "workType": "注", "workTypeTrad": "注", "thesis": "不恃其能而若無能、不居其功而若無功，皆損己之有餘。", "thesisTrad": "不恃其能而若無能、不居其功而若無功，皆損己之有餘。", "noteIds": [ "c051" ], "workTypeSimp": "注", "thesisSimp": "不恃其能而若无能、不居其功而若无功，皆损己之有余。" }, "hanshan": { "workType": "解", "workTypeTrad": "解", "thesis": "損之至故天下樂推而不厭，雖不欲見賢，不可得也。", "thesisTrad": "損之至故天下樂推而不厭，雖不欲見賢，不可得也。", "noteIds": [ "c053" ], "workTypeSimp": "解", "thesisSimp": "损之至故天下乐推而不厌，虽不欲见贤，不可得也。" }, "weiyuan": { "workType": "本義", "workTypeTrad": "本義", "thesis": "至賢之行而不欲自見，此為道日損，必至於損之又損。", "thesisTrad": "至賢之行而不欲自見，此為道日損，必至於損之又損。", "noteIds": [ "c054", "c055" ], "workTypeSimp": "本义", "thesisSimp": "至贤之行而不欲自见，此为道日损，必至于损之又损。" } }, "chain": [ { "noteId": "c007", "relation": "立論", "relationTrad": "立論", "text": "河上公以不恃其報起，三句皆就施予者說。", "textTrad": "河上公以不恃其報起，三句皆就施予者說。", "relationSimp": "立论", "textSimp": "河上公以不恃其报起，三句皆就施予者说。" }, { "noteId": "c009", "relation": "注", "relationTrad": "注", "text": "匿功不居榮，谓其畏天損有餘——四部叢刊本語。", "textTrad": "匿功不居榮，謂其畏天損有餘——四部叢刊本語。", "relationSimp": "注", "textSimp": "匿功不居荣，谓其畏天损有余——四部丛刊本语。" }, { "noteId": "c011", "relation": "轉深", "relationTrad": "轉深", "text": "王弼以「不欲示其賢以均天下」收煞，仍歸均字。", "textTrad": "王弼以「不欲示其賢以均天下」收煞，仍歸均字。", "relationSimp": "转深", "textSimp": "王弼以「不欲示其贤以均天下」收煞，仍归均字。" }, { "noteId": "c027", "relation": "御注", "relationTrad": "御注", "text": "御注謂施平於物、不恃其功。", "textTrad": "御注謂施平於物、不恃其功。", "relationSimp": "御注", "textSimp": "御注谓施平于物、不恃其功。" }, { "noteId": "c030", "relation": "御疏", "relationTrad": "御疏", "text": "御疏言功成而處則天必損之，故歸美名於群材。", "textTrad": "御疏言功成而處則天必損之，故歸美名於群材。", "relationSimp": "御疏", "textSimp": "御疏言功成而处则天必损之，故归美名于群材。" }, { "noteId": "c032", "relation": "轉進", "relationTrad": "轉進", "text": "御疏結云此亦損有餘之意，把晦名也算入損。", "textTrad": "御疏結云此亦損有餘之意，把晦名也算入損。", "relationSimp": "转进", "textSimp": "御疏结云此亦损有余之意，把晦名也算入损。" }, { "noteId": "c018", "relation": "疏", "relationTrad": "疏", "text": "成玄英以撝謙退己、韜光晦迹釋不欲示賢。", "textTrad": "成玄英以撝謙退己、韜光晦迹釋不欲示賢。", "relationSimp": "疏", "textSimp": "成玄英以㧑谦退己、韬光晦迹释不欲示贤。" }, { "noteId": "c038", "relation": "別解", "relationTrad": "別解", "text": "李榮推及治術，謂上既如此下自法之，爭名之患自除。", "textTrad": "李榮推及治術，謂上既如此下自法之，爭名之患自除。", "relationSimp": "别解", "textSimp": "李荣推及治术，谓上既如此下自法之，争名之患自除。" }, { "noteId": "c047", "relation": "異解", "relationTrad": "異解", "text": "蘇轍反面設辭：賢見於世即是以有餘自奉。", "textTrad": "蘇轍反面設辭：賢見於世即是以有餘自奉。", "relationSimp": "异解", "textSimp": "苏辙反面设辞：贤见于世即是以有余自奉。" }, { "noteId": "c051", "relation": "申說", "relationTrad": "申說", "text": "吳澄斷言聖人之功能正是有餘，不恃不居皆損己之有餘。", "textTrad": "吳澄斷言聖人之功能正是有餘，不恃不居皆損己之有餘。", "relationSimp": "申说", "textSimp": "吴澄断言圣人之功能正是有余，不恃不居皆损己之有余。" }, { "noteId": "c053", "relation": "轉深", "relationTrad": "轉深", "text": "憨山翻出「雖不欲見賢，不可得也」，謂益由損至。", "textTrad": "憨山翻出「雖不欲見賢，不可得也」，謂益由損至。", "relationSimp": "转深", "textSimp": "憨山翻出「虽不欲见贤，不可得也」，谓益由损至。" }, { "noteId": "c054", "relation": "本義", "relationTrad": "本義", "text": "魏源以「為道日損、損之又損」結本章，上承四十八章。", "textTrad": "魏源以「為道日損、損之又損」結本章，上承四十八章。", "relationSimp": "本义", "textSimp": "魏源以「为道日损、损之又损」结本章，上承四十八章。" } ], "nameSimp": "是以圣人为而不恃，功成而不处，其不欲见贤", "questionSimp": "连「不欲见贤」也算损有余吗？", "introSimp": "此组聚于末句，是三小句之结。御注谓圣人法天、称物均施、施平于物、不恃其功；又谓功成不处、其不欲见贤者，盖不欲令物见其贤能。御疏三条层层相因：恃犹矜恃，德被于物而不见其功；圣人知功成而处则天必损之，故归美名于群材而不处其功𪟝；末结云盛德内充、嘉声外隐，正欲隐德晦名，「此亦损有余之意也」——把不欲见贤也算入损有余。河上公三条：为德施不恃其报、功成事就不处其位、不欲使人知己之贤匿功不居荣，四部丛刊本末条兼「畏天损有余也」五字，《纂疏》则以此五字别属李荣。王弼谓是以圣人不欲示其贤以均天下，仍以「均」字收煞。成玄英谓体道圣人常善救物，财德两施而不恃其劳，意在㧑谦退己、推功于物、韬光晦迹。李荣谓为德不赖其报、成物不处其功，欲隐其圣德、晦其贤才，上既如此、下自法之，争名之患自除。陆希声谓圣人能为之而不恃其事、能成功而不居其所，以其不欲见贤于人，故天下谓之似不肖。吕惠卿谓圣人则有道者，为而不恃、功成不居，其不欲见者无它，凡以法天之道而已矣。苏辙反说：为而恃、成而处则贤见于世，贤见于世则是以有余自奉也。吴澄谓圣人之功能盖天下，此有余者也，不恃不居不欲显示，皆损己之有余。憨山最善转，谓损之至故天下乐推而不厌，虽不欲见贤不可得也，我心本不欲见贤而人自以我为贤，此益也由损而至。魏源谓此为道日损、必至于损之又损。严遵于此无辑文。" } ], "requiredSources": [ "heshanggong", "tangxuanzong" ] }, "schema": "librebook.chapter/1", "generatedAt": "2026-10-30T11:41:46.946Z", "keyPrefix": "laozi-77", "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-77", "slug": "77", "order": 77, "title": "第七十七章", "titleSimp": "第七十七章", "status": "published", "revision": "初校", "review": "待复核", "updated": "2026-10-30", "summary": "第七十七章〈天道章〉六句：天之道其猶張弓與；高者抑之，下者舉之，有餘者損之，不足者補之；天之道損有餘而補不足；人之道則不然，損不足以奉有餘；孰能有餘以奉天下，唯有道者；是以聖人為而不恃，功成而不處，其不欲見賢。王夫之《老子衍》公開轉錄本止於第六十六章；俞樾《諸子平議》此章未列，故均不列。全章先以張弓立喻，次言抑高舉下、損有補不足之均，再判天道之損有餘與人道之損不足為相反之兩途，末舉聖人為而不恃、功成不處、不欲見賢以結之，故成玄英標一章三別：第一起譬喻略示高下，第二正說廣明損益，第三舉聖結成其義。河上公逐句九條，以天道暗昧（《纂疏》所引作「天道孔明」）舉物類以為喻，以張弓和調如是乃可用、抑高舉下損強益弱天之道釋第二句，以天之道損有餘而益謙、天常以中和為上釋第三句，以人道則與天道反、世俗之人損貧以奉富奪弱以益強釋第四句，以誰能居有餘之位自省爵祿以奉天下不足者乎釋第五句，以聖人為德施不恃其報、功成事就不處其位、不欲使人知己之賢匿功不居榮釋末三句。王弼注止二條：一在「人之道則不然」下，謂與天地合德乃能包之如天之道，如人之量則各有其身、不得相均，唯無身無私乎自然，然後乃能與天地合德；一在章末，謂唯能處盈而全虛、損存以補無、和光同塵、蕩而均者唯其道，是以聖人不欲示其賢以均天下。「高者抑之」以下全無注，本站不為補造。成玄英標章義，章義駢文云「天道虛無，非情可測，欲知其意，猶似張弓」「天道損於有餘，人道減於不足，天人反用，損益殊乖」，歸於「其唯有道之夫，方契幽玄之妙」；其疏五條，以舉下使高、抑高令下、高下調適方始運箭釋喻，以傲慢有餘者必招損敗、謙不足者與之福善釋損益，以福善禍淫自然之理、仍前生後重起此文釋天人相反，以誰能有財德以施天下蒼生、唯懷道之人獨能濟物釋第五句，以撝謙退己、推功於物、韜光晦迹釋末句。唐玄宗御注七條、御疏七條：御注以天道玄遠非喻不明、故舉張弓以彰其用起，以張弓如此乃能命中、是猶天道虧盈益謙、欲令人君法天字人，以大道平施、裒多益寡、人則違天翻損不足，以誰能以己有餘奉與天下之人不足者、獨有道爾，以聖人法天、稱物均施、施平於物、不恃其功，以推功不處、蓋不欲令物見其賢能；御疏辨架箭準的與發矢遠近，歷言日月寒暑一往一來、來則損其有餘、往者與其不足則成歲功，引《易》謙卦「裒多益寡」，末結「此亦損有餘之意也」。嚴遵《指歸》德經原卷不帶此章，惟《玄德纂疏》存「嚴曰」一則，謂弦高急者寬而緩之、弦弛下者攝而上之、其餘者削而損之、不足者補而益之，歸於「弦質相任，調和為常，故弓可用而矢可行」。李榮六條，以人事近而淺、天道遠而深、迷徒易曉、正道難明說借喻之故，以不高不下中於前期、為國之政損有餘之富益不足之貧、不有不空合於中道釋張弓，以釋天道以合喻、言人為行與天道反未能損強益弱而乃滅貧增富釋天人，以誰能法天道以為行、損盈益謙釋第五句，以聖人為德不賴其報、成物不處其功、欲隱其聖德晦其賢才、爭名之患自除釋末句，又別以「畏天損有餘也」一句當「不欲見賢」。陸希聲傳二節，據《易》「立天之道曰陰與陽」，謂陽昇極天則降、陰降極地則昇，此則抑高舉下、蓋張弓之象；又以天道盈虛一章七閏損日之有餘補月之不足，對人道之損其不足之民而奉有餘之君；末以在易「損下益上曰損，損上益下曰益，以下為本」證聖人不恃其事、不居其所，結云「皆損有餘奉不足之旨」。呂惠卿傳二節，以天之道無為而已矣、無為則無私、無私則均立說，謂非故以抑高而舉下，無為任物之自然則高者為有餘不得不抑而損、下者為不足不得不舉而益，引「滿招損，謙受益，時乃天道」；又以有道者知未始有物，凡有為之功名皆我所餘而天下之所不足而爭之，故損之以奉天下而不有。蘇轍四條，以張弓上筋、弛弓上角況天之抑高舉下，以天無私故均、人多私故不均釋前段，以有道者澹足萬物而不辭、既以為人己愈有、既與人己愈多釋第五句，以為而恃、成而處則賢見於世，賢見於世則是以有餘自奉釋末句。吳澄四條，以弛弓俯其體則弣在上、弰向下，張之仰其體則弣向下、弰在上，說明抑弣之高、舉弰之下；以天道虧盈而益謙、人則併寡以益其多、吞小以益其大、取貧以益其富為逆天道；以有道之君貴為天子、富有四海而不自有其貴富，菲飲食、惡衣服、卑宮室、薄稅斂，是以己之有餘奉天下；以聖人不恃所為之能而若無能、不居所成之功而若無功、不欲顯示其功能之賢於人，皆損己之有餘。憨山解二節，以弓本弣高而有餘、弰下而不足，張而用之則抑高舉下、上下均停然後巧於中的，否則由基、逢蒙無所施其巧；謂天道但施而不受，皆損一氣之有餘以補萬物之不足，人道但受而不施，皆損百姓之不足以補一人之有餘；又以有道者達性分之至足、一身之外皆餘物，故堯舜有天下而不與；結謂損之至故天下樂推而不厭，雖不欲見賢不可得也。魏源本義一段、校記一條，謂此承上章柔弱處下、強大處上之意而舉天道以申之，引「將欲翕之，必固張之」證張者剛強之意，謂天之道惡盈而好謙，高者必至於自抑、自下者必舉，有餘者必至於自損、自屈者必伸；又謂有道之聖人雖有至賢之行而不欲以自見，此為道日損、必至於損之又損；其校記歷舉傅奕「乎」作「者歟」、「不足者補之」一作「與之」、傅奕「孰能損有餘而奉不足於天下者，其唯有道者乎」、「功成而不處」傅奕作「不居」、「其不欲見賢邪」王弼無「邪」字。河上公題「天道第七十七」；成玄英、呂惠卿、蘇轍題「天之道章第七十七」；王弼本、陸希聲本無章題；憨山次為七十七章而無章題；吳澄、魏源均以此章為其第六十四章。諸本異文：《纂疏》本與陸希聲、呂惠卿、蘇轍、吳澄、憨山、魏源「與」作「乎」，傅奕作「者歟」；《纂疏》本、河上公、呂惠卿「補之」作「與之」；《纂疏》本、呂惠卿、蘇轍「損有餘而補不足」無「而」字；王弼本「孰能有餘以奉天下」諸家多作「孰能以有餘奉天下」，傅奕別為一句；陸希聲作「成功而不居」，《纂疏》本、呂惠卿、蘇轍作「功成不處」，吳澄作「功成而不居」；王弼本「其不欲見賢」下無語氣詞。正文從王弼通行本，異文見校記。", "summarySimp": "第七十七章〈天道章〉六句：天之道其犹张弓与；高者抑之，下者举之，有余者损之，不足者补之；天之道损有余而补不足；人之道则不然，损不足以奉有余；孰能有余以奉天下，唯有道者；是以圣人为而不恃，功成而不处，其不欲见贤。王夫之《老子衍》公开转录本止于第六十六章；俞樾《诸子平议》此章未列，故均不列。全章先以张弓立喻，次言抑高举下、损有补不足之均，再判天道之损有余与人道之损不足为相反之两途，末举圣人为而不恃、功成不处、不欲见贤以结之，故成玄英标一章三别：第一起譬喻略示高下，第二正说广明损益，第三举圣结成其义。河上公逐句九条，以天道暗昧（《纂疏》所引作「天道孔明」）举物类以为喻，以张弓和调如是乃可用、抑高举下损强益弱天之道释第二句，以天之道损有余而益谦、天常以中和为上释第三句，以人道则与天道反、世俗之人损贫以奉富夺弱以益强释第四句，以谁能居有余之位自省爵禄以奉天下不足者乎释第五句，以圣人为德施不恃其报、功成事就不处其位、不欲使人知己之贤匿功不居荣释末三句。王弼注止二条：一在「人之道则不然」下，谓与天地合德乃能包之如天之道，如人之量则各有其身、不得相均，唯无身无私乎自然，然后乃能与天地合德；一在章末，谓唯能处盈而全虚、损存以补无、和光同尘、荡而均者唯其道，是以圣人不欲示其贤以均天下。「高者抑之」以下全无注，本站不为补造。成玄英标章义，章义骈文云「天道虚无，非情可测，欲知其意，犹似张弓」「天道损于有余，人道减于不足，天人反用，损益殊乖」，归于「其唯有道之夫，方契幽玄之妙」；其疏五条，以举下使高、抑高令下、高下调适方始运箭释喻，以傲慢有余者必招损败、谦不足者与之福善释损益，以福善祸淫自然之理、仍前生后重起此文释天人相反，以谁能有财德以施天下苍生、唯怀道之人独能济物释第五句，以㧑谦退己、推功于物、韬光晦迹释末句。唐玄宗御注七条、御疏七条：御注以天道玄远非喻不明、故举张弓以彰其用起，以张弓如此乃能命中、是犹天道亏盈益谦、欲令人君法天字人，以大道平施、裒多益寡、人则违天翻损不足，以谁能以己有余奉与天下之人不足者、独有道尔，以圣人法天、称物均施、施平于物、不恃其功，以推功不处、盖不欲令物见其贤能；御疏辨架箭准的与发矢远近，历言日月寒暑一往一来、来则损其有余、往者与其不足则成岁功，引《易》谦卦「裒多益寡」，末结「此亦损有余之意也」。严遵《指归》德经原卷不带此章，惟《玄德纂疏》存「严曰」一则，谓弦高急者宽而缓之、弦弛下者摄而上之、其余者削而损之、不足者补而益之，归于「弦质相任，调和为常，故弓可用而矢可行」。李荣六条，以人事近而浅、天道远而深、迷徒易晓、正道难明说借喻之故，以不高不下中于前期、为国之政损有余之富益不足之贫、不有不空合于中道释张弓，以释天道以合喻、言人为行与天道反未能损强益弱而乃灭贫增富释天人，以谁能法天道以为行、损盈益谦释第五句，以圣人为德不赖其报、成物不处其功、欲隐其圣德晦其贤才、争名之患自除释末句，又别以「畏天损有余也」一句当「不欲见贤」。陆希声传二节，据《易》「立天之道曰阴与阳」，谓阳升极天则降、阴降极地则升，此则抑高举下、盖张弓之象；又以天道盈虚一章七闰损日之有余补月之不足，对人道之损其不足之民而奉有余之君；末以在易「损下益上曰损，损上益下曰益，以下为本」证圣人不恃其事、不居其所，结云「皆损有余奉不足之旨」。吕惠卿传二节，以天之道无为而已矣、无为则无私、无私则均立说，谓非故以抑高而举下，无为任物之自然则高者为有余不得不抑而损、下者为不足不得不举而益，引「满招损，谦受益，时乃天道」；又以有道者知未始有物，凡有为之功名皆我所余而天下之所不足而争之，故损之以奉天下而不有。苏辙四条，以张弓上筋、弛弓上角况天之抑高举下，以天无私故均、人多私故不均释前段，以有道者澹足万物而不辞、既以为人己愈有、既与人己愈多释第五句，以为而恃、成而处则贤见于世，贤见于世则是以有余自奉释末句。吴澄四条，以弛弓俯其体则弣在上、弰向下，张之仰其体则弣向下、弰在上，说明抑弣之高、举弰之下；以天道亏盈而益谦、人则并寡以益其多、吞小以益其大、取贫以益其富为逆天道；以有道之君贵为天子、富有四海而不自有其贵富，菲饮食、恶衣服、卑宫室、薄税敛，是以己之有余奉天下；以圣人不恃所为之能而若无能、不居所成之功而若无功、不欲显示其功能之贤于人，皆损己之有余。憨山解二节，以弓本弣高而有余、弰下而不足，张而用之则抑高举下、上下均停然后巧于中的，否则由基、逢蒙无所施其巧；谓天道但施而不受，皆损一气之有余以补万物之不足，人道但受而不施，皆损百姓之不足以补一人之有余；又以有道者达性分之至足、一身之外皆余物，故尧舜有天下而不与；结谓损之至故天下乐推而不厌，虽不欲见贤不可得也。魏源本义一段、校记一条，谓此承上章柔弱处下、强大处上之意而举天道以申之，引「将欲翕之，必固张之」证张者刚强之意，谓天之道恶盈而好谦，高者必至于自抑、自下者必举，有余者必至于自损、自屈者必伸；又谓有道之圣人虽有至贤之行而不欲以自见，此为道日损、必至于损之又损；其校记历举傅奕「乎」作「者欤」、「不足者补之」一作「与之」、傅奕「孰能损有余而奉不足于天下者，其唯有道者乎」、「功成而不处」傅奕作「不居」、「其不欲见贤邪」王弼无「邪」字。河上公题「天道第七十七」；成玄英、吕惠卿、苏辙题「天之道章第七十七」；王弼本、陆希声本无章题；憨山次为七十七章而无章题；吴澄、魏源均以此章为其第六十四章。诸本异文：《纂疏》本与陆希声、吕惠卿、苏辙、吴澄、憨山、魏源「与」作「乎」，傅奕作「者欤」；《纂疏》本、河上公、吕惠卿「补之」作「与之」；《纂疏》本、吕惠卿、苏辙「损有余而补不足」无「而」字；王弼本「孰能有余以奉天下」诸家多作「孰能以有余奉天下」，傅奕别为一句；陆希声作「成功而不居」，《纂疏》本、吕惠卿、苏辙作「功成不处」，吴澄作「功成而不居」；王弼本「其不欲见贤」下无语气词。正文从王弼通行本，异文见校记。", 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