基於「東里書齋」重製電子版。
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莊子集釋
Home Page: https://ancient-china-books.github.io/zhuangzijishi/
基於「東里書齋」重製電子版。
OEBPS/Text/5788.html
26:<p class="em2 strong" id="p20"><a class="gg-link" href="#p20" onclick="return changeColor(this);"></a>俄而子輿有病,子祀往問之。<span class="jiazhu"><span class="yinwen">疏</span>友人既病,須往問之,任理而行,不乖於方外也。</span>曰:「偉哉夫造物者,將以予爲此拘拘也!<span class="jiazhu"><span class="yinwen">疏</span>偉,大也。造物,猶造化也。拘拘,攣縮不申之貌也。夫洪鑪大冶,造物無偏,豈獨將我一身故爲拘攣之疾!以此而言,無非命也。子輿達理,自歎此辭也。<span class="yinwen">釋文</span><span class="normal">偉哉</span>韋鬼反。向云:美也。崔云:自此至鑑於井,皆子祀自說病狀也。<span class="normal">拘拘</span>郭音駒。司馬云:體拘攣也。王云:不申也。</span>曲僂發背,上有五管,頤隱於齊,肩高於頂,句贅指天。」陰陽之氣有沴,<span class="jiazhu"><span class="yinwen">注</span>沴,陵亂也。<span class="yinwen">疏</span>傴僂曲腰,背骨發露。既其俯而不仰,故藏腑並在上,頭低則頤隱於臍,<span class="shanchu" data-rel="膞"></span><span class="buzi" data-rel="">膊</span>聳則肩高於頂,而咽項句曲,大挺如贅。陰陽二氣,陵亂不調,遂使一身,遭斯疾篤。<span class="yinwen">釋文</span><span class="normal">曲僂</span>徐力主反。<span class="normal">於頂</span>本亦作項。崔本作釭,音項。◎盧文弨曰:舊作釘,音頂。今本作缸,音項。據宋本釘音項,疑釘爲釭之譌,參酌改正。<span class="normal">句</span>俱樹反,徐古侯反。<span class="normal">贅</span>徐之税反。<span class="normal">指天</span>李云:句贅,項椎也。其形似贅,言其上向也。<span class="normal">有沴</span>音麗,徐又徒顯反。郭奴結反,云:陵亂也。李同。崔本作<span class="zuzi">{氵壐}</span>,云:滿也。</span>其心閒而无事,<span class="jiazhu"><span class="yinwen">注</span>不以爲患。<span class="yinwen">疏</span>死生猶爲一體,疾患豈復概懷!故雖曲僂拘拘,而心神閒逸,都不以爲事。<span class="yinwen">釋文</span><span class="normal">其心閒</span>音閑。崔以其心屬上句。</span>跰𨇤而鑑於井,曰:「嗟乎!夫造物者又將以予爲此拘拘也!」<span class="jiazhu"><span class="yinwen">注</span>夫任自然之變者,無嗟也,與物嗟耳。<span class="yinwen">疏</span>跰𨇤,曳疾貌。言曳疾力行,照臨于井,既見己貌,遂使發傷嗟。尋夫大道自然,造物均等,豈偏於我,獨此拘攣?欲顯明物理,故寄茲嗟嘆也。<span class="yinwen">釋文</span><span class="normal">跰𨇤</span>步田反,下悉田反。崔本作邊鮮。司馬云:病不能行,故跰𨇤也。<span class="normal">而鑑</span>古暫反。<span class="normal">曰嗟乎</span>崔云:此子輿辭。</span></p>
OEBPS/Text/5792.html
13:<p class="em2 strong" id="p7"><a class="gg-link" href="#p7" onclick="return changeColor(this);"></a>上誠好知而无道,則天下大亂矣。<span class="jiazhu"><span class="yinwen">疏</span>在上君王不能無爲恬淡,清虛合道,而以知能治物,物必弊之,故大亂也。老君云以知治國,國之賊也。</span>何以知其然邪?<span class="jiazhu"><span class="yinwen">疏</span>假設疑問,出其所由。</span>夫弓弩畢弋機變之知多,則鳥亂於上矣;鉤餌罔罟罾笱之知多,則魚亂於水矣;削格羅落罝罘之知多,則獸亂於澤矣;<span class="jiazhu"><span class="yinwen">注</span>攻之愈密,避之愈巧,則雖禽獸猶不可圖之以知,而況<span class="buzi" data-rel="">於</span><span class="jiaozhusup">【校:《南華真經注疏》從道藏褚伯秀本、焦竑本補「於」字。據之補。】</span>人哉!故治天下者唯不任知,任知<span class="buzi" data-rel="">則</span><span class="jiaozhusup">【校:《南華真經注疏》依治要引補「則」字。據之補。】</span>無妙也。<span class="yinwen">疏</span>網小而柄,形似畢星,故名爲畢。以繩繫箭射,謂之弋。罟罾,皆網也。笱,曲梁也,亦筌也,削格爲之,即今之鹿角馬槍,以繩木羅落而取獸也。罝罘,兔網也。既以智治於物,寧無沸騰之患,故治國者必不可用智也。<span class="yinwen">釋文</span><span class="normal">弩</span>音怒。<span class="normal">畢弋機變</span>李云:兔網曰畢,繳射曰弋,弩牙曰機。<span class="normal">之知</span>音智,下及注並下知詐皆同。<span class="normal">鉤餌</span>如志反。<span class="normal">罔罟罾</span>音曾。◎盧文弨曰:今本罔作網<span class="jiaozhusup">【校:世德堂本作網,本書依釋文改。】</span>。<span class="normal">笱</span>音<span class="jiaozhusup">【校:釋文原本無音字。】</span>鉤,釣鉤也。餌,魚餌也。<span class="titles">廣雅</span>云:罟謂之罔。罾,魚網也。<span class="titles">爾雅</span>云:嫠婦之笱謂之罶。◎王念孫曰:鉤,本作釣,釣即鉤也,今本作鉤者,後人但知釣爲釣魚之釣,而不知其又爲鉤之異名,故以意改之耳。今案<span class="titles">廣雅</span>曰:釣,鉤也。田子方篇曰,文王,觀於臧,見一丈夫釣,而其釣莫釣,非持其釣,有釣者也,常釣也。(以上六釣字,惟其釣與持其釣兩釣字指鉤而言,餘四釣字皆讀爲釣魚之釣。)鬼谷子摩篇曰,如操釣而臨深淵;淮南說山篇曰,操釣上山,揭斧入淵;說林篇曰,一目之羅不可以得鳥,無餌之釣不可以得魚;東方朔七諫曰,以直鍼而爲釣兮,又何魚之能得。是古人謂鉤爲釣也。又案釋文云,餌,如志反,罾,音曾;笱,音苟,此是釋餌罾笱三字之音。下又云,釣,鉤也;餌,魚餌也。<span class="titles">廣雅</span>云,罟謂之网;罾,魚网也。<span class="titles">爾雅</span>云,嫠婦之笱謂之罶。此是釋釣餌網罟罾笱六字之義。後人既改正文釣字爲鉤,又改釋文笱音苟釣鉤也六字爲笱音鉤釣鉤也,其失甚矣。又外物篇任公子爲大鉤巨緇,釋文:鉤,本亦作釣,亦當以作釣者爲是。<span class="titles">文選</span>七啓注、傅咸贈何劭王濟詩注、謝靈運七里瀨詩注及太平御覽資産部十四引此,並作釣也。又列子湯問篇,詹何以芒鍼爲釣,後人改釣爲鉤,不知御覽引此正作釣也。又下文投綸沈釣,今本釣作鉤,亦是後人所改。韻府羣玉釣字下引列子投綸沈釣,則所見本尚作釣也。又齊策,君不聞海大魚乎?網不能止,釣不能牽,後人改釣爲鉤,不知御覽鱗介部七引此正作釣,淮南人間篇亦作釣也。又淮南說山篇,人不愛江漢之珠而愛己之釣,高注云:釣,鉤也。後人既改正文釣字爲鉤,又改注文爲鉤釣也,<span class="buzi" data-rel="">則</span>其謬滋甚,葢後人不知釣爲鉤之異名,故以其所知改其所不知,古義寖亡矣。<span class="normal">削</span>七妙反。<span class="normal">格</span>古百反。李云:削格,所以施羅網也。<span class="normal">羅落罝</span>子斜反。<span class="normal">罘</span>本又作罦,音浮。<span class="titles">爾雅</span>云:鳥罟謂之羅,兔罟謂之罝,罬謂之罦,罦,覆車也。郭璞云:今翻車也。◎家世父曰:釋文引李云:削格,所以施羅網也。說文:格,木長貌。徐鍇曰:長枝爲格。削格,謂刮削之。鄭注周禮雍氏所謂<span class="shanchu" data-rel="祚"></span><span class="buzi" data-rel="">柞</span><span class="jiaozhusup">【校:柞字依周禮鄭注改。】</span>鄂也。書<span class="shanchu" data-rel="傳"></span><span class="buzi" data-rel="">費誓</span>杜乃擭。<span class="buzi" data-rel="">正義擭</span>,捕獸機檻。左思吴都賦峭格周施,峭削義通。謂之格者,格拒之意。削格羅落,皆所以遮要禽獸。<span class="titles">漢書</span>晁錯傳爲中周虎落,師古注:謂遮落之。削格即阱擭之擭也。羅落與上畢弋同文。<span class="titles">玉篇</span>云:弋,橛也。一作杙。<span class="titles">爾雅</span>釋宮,𢴠謂之杙,郭璞注:橛也。畢弋,謂施弋以張畢也。人間世狙猴之杙,則用以繫狙猴者。說文:率,捕鳥畢也。詩小雅畢之羅之。鳥罟亦謂之畢。李云,兔網曰畢,繳射曰弋,均失之。</span>知詐漸毒頡滑堅白解垢同異之變多,則俗惑於辯矣。<span class="jiazhu"><span class="yinwen">注</span>上之所多者,下不能安其少也,性少而以逐多則迷也。<span class="yinwen">疏</span>智數詐僞,漸漬毒害於物也。頡滑,滑稽也,亦姦黠也。解垢,詐僞也。夫滑稽堅白之智,譎詭同異之談,諒有虧於真理,無益於世敎,故遠觀譬於若訥,愚俗惑於小辯。<span class="yinwen">釋文</span><span class="normal">漸毒</span>李云:漸漬之毒,不覺深也。崔云:漸毒,猶深害。◎慶藩案:知與智同,謂智故也。淮南主術注曰:故,巧。管子心術去知與故,荀子非十二子知而險,淮南原道偶<span class="shanchu" data-rel="𥊳"></span><span class="buzi" data-rel="">䁟</span><span class="jiaozhusup">【校: 䁟字依淮南子改。】</span>智故,並此知字之義。漸,詐也。荀子議兵是漸之也,正論上凶險則下漸詐矣,皆欺詐之義。(李頤謂爲漸漬之毒,失之遠矣。)尚書民興胥漸,王念孫曰:漸,詐也,言小民方興爲詐欺,故下文曰罔中於信,以覆詛盟也。彼傳訓爲漸化,則與下文不屬。<span class="normal">頡</span>户結反。<span class="normal">滑</span>干八反。頡滑,謂難料理也。崔云:纏屈也。李音骨,滑稽也。一云:頡滑,不正之語也。<span class="normal">解</span>苦懈反。<span class="normal">垢</span>苦豆反。司馬崔云:解垢,隔角也。或云:詭曲之辭。</span>故天下每每大亂,罪在於好知。<span class="jiazhu"><span class="yinwen">疏</span>每每,昏昏貌也。夫忘懷任物,則宇內清夷;執跡用智,則天下大亂。故知上下昏昏,由乎好智。<span class="yinwen">釋文</span><span class="normal">每每</span>李云:猶昏昏也。◎慶藩案:每每即夢夢也。<span class="titles">爾雅</span>釋訓:夢夢訰訰,亂也。夢之爲每,猶甍之爲𤭐。(方言𤭐謂之(<span class="zuzi">{留瓦}</span>)<span class="buzi" data-rel="">𤮷</span><span class="jiaozhusup">【校: 𤮷字依方言改。】</span>,郭注:今字作甍。)</span>故天下皆知求其所不知而莫知求其所已知者,<span class="jiazhu"><span class="yinwen">注</span>不求所知而求所不知,此乃舍己效人而不止<span class="jiaozhusup">【校:趙本止作正。】</span>其分也。<span class="yinwen">疏</span>所以知者,分內也;所不知者,分外也。舍內求外,非惑如何也!<span class="yinwen">釋文</span><span class="normal">舍己</span>音捨,下文同。</span>皆知非其所不善而莫知非其所已善者,<span class="jiazhu"><span class="yinwen">注</span>善其所善,爭尚之所由生也。<span class="yinwen">疏</span>所不善者,桀跖也;所以善者,聖跡也。盜跖行不善以據東陵,田恆行聖跡以竊齊國。故<span class="shanchu" data-rel="藏"></span><span class="buzi" data-rel="">臧</span>穀業異,亡羊趣同,或夷跖行殊,損性均也。愚俗之徒,妄生臧否,善與不善,誠未足定也。</span>是以大亂。故上悖日月之明,下爍山川之精,中墮四時之施;惴<span class="jiaozhusup">【校:趙諫議本作喘。】</span>耎之蟲,肖翹之物,莫不失其性。甚矣夫好知之亂天下也!<span class="jiazhu"><span class="yinwen">注</span>夫吉凶悔吝,生於動者也。而知之所動,誠能摇蕩天地,運御羣生,故君人者,胡可以不忘其知哉!<span class="yinwen">疏</span>是以,仍上辭也。只爲上來用智執跡,故天下大亂。悖,亂也。爍,銷也。墮,壞也。附地之徒曰喘耎,飛空之類曰肖翹,皆輕小物也。夫執跡用智,爲害必甚,故能鼓動陰陽,摇蕩天地,日月爲之薄蝕,山川爲之崩竭,炎涼爲之愆敍,風雨所以不時,飛走水陸,失其本性,好知毒物,一至於此也。<span class="yinwen">釋文</span><span class="normal">上悖</span>李郭云:必內反,又音佩。司馬云:薄食也。<span class="normal">下爍</span>失約反。崔云:消也。司馬云:崩竭也。崔向本作櫟,同。徐音藥。<span class="normal">中墮</span>許規反,毁也。<span class="normal">之施</span>始豉反。<span class="normal">惴</span>本亦作𧍒,又作喘,川兗反。向音揣。<span class="normal">耎</span>耳轉反。崔云:蠉𧍒動蟲也。一云:惴耎,謂無足蟲。<span class="normal">肖翹</span>音消,下音祁饒反。崔云:肖翹,植物也。李云:翾飛之屬也。</span>自三代以下者是已,舍夫種種之民<span class="jiaozhusup">【校:世德堂本民作機,趙本作民。】</span>而悦夫役役之佞,釋夫恬淡无爲而悦夫啍啍之意,啍啍已亂天下矣!<span class="jiazhu"><span class="yinwen">注</span>啍啍,以己誨人也。<span class="yinwen">疏</span>自,從也。三代,謂夏殷周也。種種,淳樸之人,役役,輕黠之貌。釋,廢也。啍啍,以己誨人也。夫上古至淳之世,素朴之時,像圜天而清虛,法方地而安靜,並萬物而爲族,同禽獸之無知。逮乎散澆去淳,離道背德,而五帝聖跡已彰,三代用知更甚;舍淳樸之素士,愛輕黠之佞夫,廢無欲之自安,悦有心之誨物,已亂天下,可不悲乎!<span class="yinwen">釋文</span><span class="normal">種種</span>向章勇反。李云:謹慤貌。一云:淳厚也。<span class="normal">而說</span>音悦。下同。◎盧文弨曰:今本作悦。<span class="normal">役役</span>李云:鬼黠貌。一云:有爲人也。<span class="normal">恬</span>徒謙反。<span class="normal">淡</span>徒暫反。徐大敢反。<span class="normal">啍啍</span>李之閏反,又之純反。郭音惇,以己誨人之貌。下同。司馬云:少智貌。徐許彭反,又許剛反。向本作<span class="shanchu" data-rel="啍"></span><span class="buzi" data-rel="">哼</span><span class="jiaozhusup">【陳林羣校:「啍」,釋文原本作「哼」,據改。】</span>,音亨。崔本上句作哼哼,少知而芒也。一云:哼哼,壯健之貌。◎盧文弨曰:<span class="buzi" data-rel="">今本</span>此與下俱作啍啍。案從享亦可得亨音。</span></p>
OEBPS/Text/5848.html
45:<p class="em2 strong" id="p40"><a class="gg-link" href="#p40" onclick="return changeColor(this);"></a>宋元君將畫圖,眾史皆至,受揖而立;舐筆和墨,在外者半。<span class="jiazhu"><span class="yinwen">疏</span>宋國之君,欲畫國中山川地土圖樣,而畫師並至,受君令命,拜揖而立,調朱和墨,爭競功能。除其受揖,在外者半,言其趨競者多。<span class="yinwen">釋文</span><span class="normal">受揖而立</span>司馬云:受命揖而立也。<span class="normal">舐</span>本或作𦧑<span class="jiaozhusup">【校:釋文原本作{舌宅}。字當作𦧇。說文作舓,云:以舌取食也。從舌,易聲。神旨切。或從也。】</span>,食紙反。</span>有一史後至者,儃儃然不趨,受揖不立,因之舍。公使人視之,則解衣般<span class="jiaozhusup">【校:趙諫議本般作槃。】</span>礡臝。君曰:「可矣,是真畫者也。」<span class="jiazhu"><span class="yinwen">注</span>內足者,神閒而意定。<span class="yinwen">疏</span>儃儃,寬閒之貌也。內既自得,故外不矜持,徐行不趨,受命不立,直入就舍,解衣箕坐,倮露赤身,曾無懼憚。元君見其神彩,可謂真畫者也。<span class="yinwen">釋文</span><span class="normal">儃儃</span>吐袒反,徐音但。李云:舒閒之貌。<span class="normal">般</span>字又作褩。<span class="normal">礡</span>傍各反,徐敷各反。司馬云:般礡,謂箕坐也。<span class="normal">臝</span>本又作羸,同。力果反。司馬云:將畫,故解衣見形。<span class="normal">神閒</span>音閑。</span></p>
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