{"resource_id":3723,"title":"王弼老子注","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"王弼老子注","sections":[{"id":"chapter-1-section-1","title":"１章","paragraphs":["可道之道．可名之名．指事造形．非其常也．故不可道．不可名也．凡有皆始於無．故未形無名時．則為萬物之始．及其有形有名時．則長之育之亭之毒之．為其母也．言道以無形無名始成萬物．［萬物］以始以成而不知其所以［然］．玄之又玄也．妙者微之極也．萬物始於微而後成．始於無而後生．故常無慾空虛．可以觀其始物之妙．徼歸終也．凡有之為利．必以無為用．欲之所本．適道而後濟．故常有欲．可以觀其終物之徼也．兩者始與母也．同出者同出於玄也．異名所施不可同也．在首則謂之始．在終則謂之母．玄者冥（也）默（然）無有也．始母之所出也．不可得而名．故不可言同名曰玄．而言［同］謂之玄者．取於不可得而謂之然也．［不可得而］謂之然．則不可以定乎一玄而已．［若定乎一玄］則是名則失之遠矣．故曰玄之又玄也．眾妙皆從（同）［玄］而出．故曰眾\\妙之門也．"]},{"id":"chapter-1-section-2","title":"２章","paragraphs":["美者人心之所進樂也．惡者人心之所惡疾也．美惡猶喜怒也．善不善猶是非也．喜怒同根．是非同門．故不可得而偏舉也．此六者皆陳自然．不可偏舉之（明）［名］數也．自然已足．為則敗也．知慧自備．為則偽也．因物而用．功自彼成．故不居也．使功在己．則功不可久也．"]},{"id":"chapter-1-section-3","title":"３章","paragraphs":["賢猶能也．尚者嘉之名也．貴者隆之稱也．唯能是任．尚也曷為．唯用是施．貴之何為．尚賢顯名．榮過其任．為而常校能相射．貴貨過用．貪者競趣．穿窬探篋．沒命而盜．故可欲不見．則心無所亂也．心懷智而腹懷食．虛有智而實無知也．骨無知以幹．志生事以亂（心虛則志弱也）．守其眞也．智者謂知為也．"]},{"id":"chapter-1-section-4","title":"４章","paragraphs":["夫執一家之量者．不能全家．執一國之量者．不能成國．窮力舉重．不能為用．故人雖知萬物治也．治而不以二儀之道．則不能贍也．地雖形魄．不法於天則不能全其寧．天雖精象．不法於道則不能保其精．衝而用之．用乃不能窮．滿以造實．實來則溢．故衝而用之又復不盈．其為無窮亦已極矣．形雖大不能累其體．事雖殷不能充其量．萬物舍此而求主．主其安在乎．不亦淵兮似萬物之宗乎．鋭挫而無損．紛解而不勞．和光而不汙其體．同塵而不渝其眞．不亦湛兮似或存乎．地守其形．徳不能過其載．天慊其象．徳不能過其覆．天地莫能及之．不亦似帝之先乎．帝天帝也．"]},{"id":"chapter-1-section-5","title":"５章","paragraphs":["天地任自然．無為無造．萬物自相治理．故不仁也．仁者必造立施化．有恩有為．造立施化．則物失其眞．有恩有為．則物不具存．物不具存．則不足以備載．（矣）［天］地不為獸生芻．而獸食芻．不為人生狗．而人食狗．無為於萬物而萬物各適其所用．則莫不贍矣．若慧由己樹．未足任也．聖人與天地合其徳．以百姓比芻狗也．橐排橐也．鑰樂鑰也．橐鑰之中空洞．無情無為．故虛而不得窮屈．動而不可竭盡也．天地之中．蕩然任自然．故不可得而窮．猶若 橐鑰也．愈為之則愈失之矣．物樹其（惡）［慧］．事錯其言．［不慧］不濟．不言不理．必窮之數也． 橐鑰而守數中．則無窮盡．棄己任物．則莫不理．若橐鑰有意於為聲也．則不足以共吹者之求也．"]},{"id":"chapter-1-section-6","title":"６章","paragraphs":["穀神谷中央無（谷）［者］也．無形無影．無逆無違．處卑不動．守靜不衰．（谷）［物］以此成而不見其形．此至物也．處卑（而）［守靜］不可得［而］名．故謂［之玄牝］．（天地之根綿綿若存用之不動）．門玄牝之所由也．本其所由．與［太］極同體．故謂之天地之根也．欲言存邪．則不見其形．欲言亡邪．萬物以之生．故綿綿若存也．無物不成（用）而不勞也．故曰用而不勤也．"]},{"id":"chapter-1-section-7","title":"７章","paragraphs":["自生則與物爭．不自生則物歸也．無私者無為於身也．身先身存．故曰能成其私也．"]},{"id":"chapter-1-section-8","title":"８章","paragraphs":["人惡卑也．道無水有．故曰幾也．言（人）［水］皆應於（治）［此］道也．"]},{"id":"chapter-1-section-9","title":"９章","paragraphs":["持謂不失徳也．既不失其徳．又盈之．勢必傾危．故不如其已者．謂乃更不如無徳無功者也．既揣末令尖．又鋭之令利．勢必摧衂．故不可長保也．不若其已．不可長保也．四時更運．功成則移．"]},{"id":"chapter-1-section-10","title":"１０章","paragraphs":["載猶處也．營魄人之常居處也．一人之眞也．言人能處常居之宅．抱一清神能常無離乎．則萬物自賓也．專任也．致極也．言任自然之氣．致至柔之和．能若嬰兒之無所欲乎．則物全而性得矣．玄物之極也．言能滌除邪飾．至於極覽．能不以物介其明．疵（之）其神乎．則終與玄同也．任術以求成運數以求匿者智也．玄覽無疵．治國無以智．猶棄智也．能無以智乎．則民不闢而國治也．天門謂天下之所由從也．開闔治亂之際也．或開或闔．經通於天下．故曰天門開闔也．雌應而不（倡）［唱］．因而不為．言天門開闔能為雌乎．則物自賓而處自安矣．言至明四達．無迷無惑．能無以為乎．則物化矣．所謂道常無為．侯王若能守．則萬物［將］自化．不塞其源也．不塞其源．則物自生．何功之有．不禁其性．則物自濟．何為之恃．物自長足．不吾宰成．有徳無主．非玄而何．凡言玄徳．皆有徳而不知其主．出乎幽冥．"]},{"id":"chapter-1-section-11","title":"１１章","paragraphs":["轂所以能統三十輻者無也．以其無能受物之故．故能以（實）［寡］統眾也．木埴壁所以成三者．而皆以無為用也．言無者有之所以為利．皆頼無以為用也．"]},{"id":"chapter-1-section-12","title":"１２章","paragraphs":["爽差失也．失口之用．故謂之爽．夫耳目口心皆順其性也．不以順性命．反以傷自然．故曰盲聾爽狂也．難得之貨塞人正路．故令人行妨也．為腹者以物養己．為目者以物役己．故聖人不為目也．"]},{"id":"chapter-1-section-13","title":"１３章","paragraphs":["寵必有辱．榮必有患．（驚）［寵］辱等．榮患同也．為下得寵辱榮患若驚．則不足以亂天下也．大患榮寵之屬也．生之厚必入死之地．故謂之大患也．人迷之於榮寵．返之於身．故曰大患若身也．由有其身也．歸之自然也．無［物可］以易其身．故曰貴也．如此乃可以詫天下也．無物可以損其身．故曰愛也．如此乃可以寄天下也．不以寵辱榮患損易其身．然後乃可以天下付之也．"]},{"id":"chapter-1-section-14","title":"１４章","paragraphs":["無狀無象．無聲無響．故能無所不通．無所不往．不得而知．更以我耳目體不知為名．故不可致詰．混而為一也．欲言無邪．而物由以成．欲言有邪．而不見其形．故曰無狀之狀無物之象也．不可得而定也．有有其事．無形無名者．萬物之宗也．雖今古不同．時移俗易．故莫不由乎此以成其治者也．故可執古之道以御今之有．上古雖遠．其道存焉．故雖在今可以知古始也．"]},{"id":"chapter-1-section-15","title":"１５章","paragraphs":["冬之渉川．予然若欲度．若不欲度．其情不可得見之貌也．四鄰合攻中央之主．猶然不"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"王弼老子注","section_title":"１章","is_available":true},{"id":"chapter-1-section-2","chapter_title":"王弼老子注","section_title":"２章","is_available":true},{"id":"chapter-1-section-3","chapter_title":"王弼老子注","section_title":"３章","is_available":true},{"id":"chapter-1-section-4","chapter_title":"王弼老子注","section_title":"４章","is_available":true},{"id":"chapter-1-section-5","chapter_title":"王弼老子注","section_title":"５章","is_available":true},{"id":"chapter-1-section-6","chapter_title":"王弼老子注","section_title":"６章","is_available":true},{"id":"chapter-1-section-7","chapter_title":"王弼老子注","section_title":"７章","is_available":true},{"id":"chapter-1-section-8","chapter_title":"王弼老子注","section_title":"８章","is_available":true},{"id":"chapter-1-section-9","chapter_title":"王弼老子注","section_title":"９章","is_available":true},{"id":"chapter-1-section-10","chapter_title":"王弼老子注","section_title":"１０章","is_available":true},{"id":"chapter-1-section-11","chapter_title":"王弼老子注","section_title":"１１章","is_available":true},{"id":"chapter-1-section-12","chapter_title":"王弼老子注","section_title":"１２章","is_available":true},{"id":"chapter-1-section-13","chapter_title":"王弼老子注","section_title":"１３章","is_available":true},{"id":"chapter-1-section-14","chapter_title":"王弼老子注","section_title":"１４章","is_available":true},{"id":"chapter-1-section-15","chapter_title":"王弼老子注","section_title":"１５章","is_available":true}],"plain_text":"# 王弼老子注\n## １章\n可道之道．可名之名．指事造形．非其常也．故不可道．不可名也．凡有皆始於無．故未形無名時．則為萬物之始．及其有形有名時．則長之育之亭之毒之．為其母也．言道以無形無名始成萬物．［萬物］以始以成而不知其所以［然］．玄之又玄也．妙者微之極也．萬物始於微而後成．始於無而後生．故常無慾空虛．可以觀其始物之妙．徼歸終也．凡有之為利．必以無為用．欲之所本．適道而後濟．故常有欲．可以觀其終物之徼也．兩者始與母也．同出者同出於玄也．異名所施不可同也．在首則謂之始．在終則謂之母．玄者冥（也）默（然）無有也．始母之所出也．不可得而名．故不可言同名曰玄．而言［同］謂之玄者．取於不可得而謂之然也．［不可得而］謂之然．則不可以定乎一玄而已．［若定乎一玄］則是名則失之遠矣．故曰玄之又玄也．眾妙皆從（同）［玄］而出．故曰眾\\妙之門也．\n## ２章\n美者人心之所進樂也．惡者人心之所惡疾也．美惡猶喜怒也．善不善猶是非也．喜怒同根．是非同門．故不可得而偏舉也．此六者皆陳自然．不可偏舉之（明）［名］數也．自然已足．為則敗也．知慧自備．為則偽也．因物而用．功自彼成．故不居也．使功在己．則功不可久也．\n## ３章\n賢猶能也．尚者嘉之名也．貴者隆之稱也．唯能是任．尚也曷為．唯用是施．貴之何為．尚賢顯名．榮過其任．為而常校能相射．貴貨過用．貪者競趣．穿窬探篋．沒命而盜．故可欲不見．則心無所亂也．心懷智而腹懷食．虛有智而實無知也．骨無知以幹．志生事以亂（心虛則志弱也）．守其眞也．智者謂知為也．\n## ４章\n夫執一家之量者．不能全家．執一國之量者．不能成國．窮力舉重．不能為用．故人雖知萬物治也．治而不以二儀之道．則不能贍也．地雖形魄．不法於天則不能全其寧．天雖精象．不法於道則不能保其精．衝而用之．用乃不能窮．滿以造實．實來則溢．故衝而用之又復不盈．其為無窮亦已極矣．形雖大不能累其體．事雖殷不能充其量．萬物舍此而求主．主其安在乎．不亦淵兮似萬物之宗乎．鋭挫而無損．紛解而不勞．和光而不汙其體．同塵而不渝其眞．不亦湛兮似或存乎．地守其形．徳不能過其載．天慊其象．徳不能過其覆．天地莫能及之．不亦似帝之先乎．帝天帝也．\n## ５章\n天地任自然．無為無造．萬物自相治理．故不仁也．仁者必造立施化．有恩有為．造立施化．則物失其眞．有恩有為．則物不具存．物不具存．則不足以備載．（矣）［天］地不為獸生芻．而獸食芻．不為人生狗．而人食狗．無為於萬物而萬物各適其所用．則莫不贍矣．若慧由己樹．未足任也．聖人與天地合其徳．以百姓比芻狗也．橐排橐也．鑰樂鑰也．橐鑰之中空洞．無情無為．故虛而不得窮屈．動而不可竭盡也．天地之中．蕩然任自然．故不可得而窮．猶若 橐鑰也．愈為之則愈失之矣．物樹其（惡）［慧］．事錯其言．［不慧］不濟．不言不理．必窮之數也． 橐鑰而守數中．則無窮盡．棄己任物．則莫不理．若橐鑰有意於為聲也．則不足以共吹者之求也．\n## ６章\n穀神谷中央無（谷）［者］也．無形無影．無逆無違．處卑不動．守靜不衰．（谷）［物］以此成而不見其形．此至物也．處卑（而）［守靜］不可得［而］名．故謂［之玄牝］．（天地之根綿綿若存用之不動）．門玄牝之所由也．本其所由．與［太］極同體．故謂之天地之根也．欲言存邪．則不見其形．欲言亡邪．萬物以之生．故綿綿若存也．無物不成（用）而不勞也．故曰用而不勤也．\n## ７章\n自生則與物爭．不自生則物歸也．無私者無為於身也．身先身存．故曰能成其私也．\n## ８章\n人惡卑也．道無水有．故曰幾也．言（人）［水］皆應於（治）［此］道也．\n## ９章\n持謂不失徳也．既不失其徳．又盈之．勢必傾危．故不如其已者．謂乃更不如無徳無功者也．既揣末令尖．又鋭之令利．勢必摧衂．故不可長保也．不若其已．不可長保也．四時更運．功成則移．\n## １０章\n載猶處也．營魄人之常居處也．一人之眞也．言人能處常居之宅．抱一清神能常無離乎．則萬物自賓也．專任也．致極也．言任自然之氣．致至柔之和．能若嬰兒之無所欲乎．則物全而性得矣．玄物之極也．言能滌除邪飾．至於極覽．能不以物介其明．疵（之）其神乎．則終與玄同也．任術以求成運數以求匿者智也．玄覽無疵．治國無以智．猶棄智也．能無以智乎．則民不闢而國治也．天門謂天下之所由從也．開闔治亂之際也．或開或闔．經通於天下．故曰天門開闔也．雌應而不（倡）［唱］．因而不為．言天門開闔能為雌乎．則物自賓而處自安矣．言至明四達．無迷無惑．能無以為乎．則物化矣．所謂道常無為．侯王若能守．則萬物［將］自化．不塞其源也．不塞其源．則物自生．何功之有．不禁其性．則物自濟．何為之恃．物自長足．不吾宰成．有徳無主．非玄而何．凡言玄徳．皆有徳而不知其主．出乎幽冥．\n## １１章\n轂所以能統三十輻者無也．以其無能受物之故．故能以（實）［寡］統眾也．木埴壁所以成三者．而皆以無為用也．言無者有之所以為利．皆頼無以為用也．\n## １２章\n爽差失也．失口之用．故謂之爽．夫耳目口心皆順其性也．不以順性命．反以傷自然．故曰盲聾爽狂也．難得之貨塞人正路．故令人行妨也．為腹者以物養己．為目者以物役己．故聖人不為目也．\n## １３章\n寵必有辱．榮必有患．（驚）［寵］辱等．榮患同也．為下得寵辱榮患若驚．則不足以亂天下也．大患榮寵之屬也．生之厚必入死之地．故謂之大患也．人迷之於榮寵．返之於身．故曰大患若身也．由有其身也．歸之自然也．無［物可］以易其身．故曰貴也．如此乃可以詫天下也．無物可以損其身．故曰愛也．如此乃可以寄天下也．不以寵辱榮患損易其身．然後乃可以天下付之也．\n## １４章\n無狀無象．無聲無響．故能無所不通．無所不往．不得而知．更以我耳目體不知為名．故不可致詰．混而為一也．欲言無邪．而物由以成．欲言有邪．而不見其形．故曰無狀之狀無物之象也．不可得而定也．有有其事．無形無名者．萬物之宗也．雖今古不同．時移俗易．故莫不由乎此以成其治者也．故可執古之道以御今之有．上古雖遠．其道存焉．故雖在今可以知古始也．\n## １５章\n冬之渉川．予然若欲度．若不欲度．其情不可得見之貌也．四鄰合攻中央之主．猶然不","is_preview":true,"preview_page_limit":10}