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本文想就《老子·十一章》的一个断句问题为例~①,来阐述我对具体运用训诂方法——不是“训诂体例”——的几点意见。为了叙述的方便,先引该章原文如下:三十辐共一毂。当其無有车之用。埏埴以为器。当其無有器之用。凿户牖以为室。当其無有室之用。故有之以为利,無之以为用。据我所知,历来对此章的断句方法有二:一是在“無”字处断。这是从晋人王弼开始的。王弼注《老子·十一章》的“有车之用”说:“毂所以能统三十辐者,無也。”章末又说:“木埴壁所以成三者,而皆以無为用也。言無者,有之所以为利,皆赖熟以
This article would like to comment on a sentence-breaking problem in Laotse-Chapter 11 to illustrate my own views on the specific application of the method of exegesis-not ”exegesis-body“. In order to describe the convenience, first cited the original chapter reads as follows: thirty spokes total a hub. When there is no car use.埏 埴 thought device. When its useless device. Chisel households think that room. When it has no room to use. Therefore, some think it is useless. As far as I know, there are always two ways to break a sentence in this chapter: First, you break off the word ”无“. This is from Jin Bi Wang began. Wang Bi Notes ”Lao Zi eleven chapters,“ the ”car with“ said: ”hub so that can be unified thirty spoke, no. " Chapter also said: , But all useless also say no, there are reasons for the benefit, are all familiar with