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春秋谷梁传注疏·序

作者:佚名 文章来源:会员上传 请你点此纠错或发表评论

  [疏]释(shi)曰(yue):此(ci)(ci)题(ti),诸本(ben)文(wen)多(duo)不同(tong),晋、宋(song)古(gu)文(wen)多(duo)云(yun)《春(chun)秋(qiu)(qiu)(qiu)(qiu)穀(gu)(gu)(gu)梁(liang)(liang)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)序(xu)(xu)》,俗(su)本(ben)亦有(you)(you)直(zhi)云(yun)《穀(gu)(gu)(gu)梁(liang)(liang)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)序(xu)(xu)》者(zhe)(zhe)(zhe)(zhe)。然“春(chun)秋(qiu)(qiu)(qiu)(qiu)”是(shi)(shi)(shi)(shi)此(ci)(ci)书之(zhi)(zhi)(zhi)(zhi)大(da)名(ming)(ming),传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)解(jie)经(jing)(jing)(jing)(jing),随(sui)事则释(shi),亦既(ji)(ji)(ji)经(jing)(jing)(jing)(jing)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)共文(wen),题(ti)名(ming)(ming)不可单举。又此(ci)(ci)序(xu)(xu)末云(yun)“名(ming)(ming)曰(yue)《春(chun)秋(qiu)(qiu)(qiu)(qiu)穀(gu)(gu)(gu)梁(liang)(liang)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)集解(jie)》”,故(gu)今依上(shang)(shang)题(ti)焉。此(ci)(ci)序(xu)(xu)大(da)略(lve)凡有(you)(you)三段(duan)。第(di)一段(duan)自(zi)(zi)“周道(dao)衰陵”,尽(jin)“莫善(shan)(shan)(shan)(shan)於(wu)(wu)(wu)《春(chun)秋(qiu)(qiu)(qiu)(qiu)》”,释(shi)仲尼(ni)修《春(chun)秋(qiu)(qiu)(qiu)(qiu)》所由,及始隐终(zhong)麟之(zhi)(zhi)(zhi)(zhi)意。夫圣哲(zhe)在上(shang)(shang),动(dong)必合宜,而(er)(er)直(zhi)臣良史克施有(you)(you)政(zheng),故(gu)能使善(shan)(shan)(shan)(shan)人(ren)劝焉,淫人(ren)惧焉。洎乎(hu)周德既(ji)(ji)(ji)衰,彝伦(lun)失序(xu)(xu),居上(shang)(shang)者(zhe)(zhe)(zhe)(zhe)无所惩(cheng)艾,处(chu)下者(zhe)(zhe)(zhe)(zhe)信意爱憎,致(zhi)令九有(you)(you)之(zhi)(zhi)(zhi)(zhi)存唯祭与(yu)号(hao),八(ba)表之(zhi)(zhi)(zhi)(zhi)俗(su)或狄或戎。故(gu)仲尼(ni)就大(da)师而(er)(er)正(zheng)《雅》、《颂(song)》,因鲁史而(er)(er)修《春(chun)秋(qiu)(qiu)(qiu)(qiu)》,其始隐终(zhong)麟,范自(zi)(zi)具(ju)(ju)焉。第(di)二自(zi)(zi)“《春(chun)秋(qiu)(qiu)(qiu)(qiu)》之(zhi)(zhi)(zhi)(zhi)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)有(you)(you)三”尽(jin)“君子(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)《春(chun)秋(qiu)(qiu)(qiu)(qiu)》,没身而(er)(er)已”,释(shi)三传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)所起及是(shi)(shi)(shi)(shi)非(fei)得(de)失。仲尼(ni)卒而(er)(er)微言绝(jue),秦正(zheng)起而(er)(er)书记(ji)亡。其《春(chun)秋(qiu)(qiu)(qiu)(qiu)》之(zhi)(zhi)(zhi)(zhi)书,异(yi)端竞起,遂(sui)有(you)(you)邹氏、夹氏、左(zuo)(zuo)氏、公羊(yang)(yang)、穀(gu)(gu)(gu)梁(liang)(liang)五家(jia)之(zhi)(zhi)(zhi)(zhi)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)。邹氏、夹氏,口说无文(wen),师既(ji)(ji)(ji)不传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan),道(dao)亦寻废。左(zuo)(zuo)氏者(zhe)(zhe)(zhe)(zhe),左(zuo)(zuo)丘明(ming)与(yu)圣同(tong)耻(chi),恐诸弟(di)子(zi)(zi)(zi)各安其意,为(wei)经(jing)(jing)(jing)(jing)作(zuo)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan),故(gu)曰(yue)《左(zuo)(zuo)氏传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)》。其传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe),有(you)(you)张苍、贾谊、张禹、翟方进(jin)、贾逵、服虔之(zhi)(zhi)(zhi)(zhi)徒。汉武(wu)帝置五经(jing)(jing)(jing)(jing)博士(shi),《左(zuo)(zuo)氏》不得(de)立於(wu)(wu)(wu)学官。至平(ping)帝时,王(wang)莽(mang)辅政(zheng),方始得(de)立。公羊(yang)(yang)子(zi)(zi)(zi)名(ming)(ming)高,齐人(ren),受(shou)经(jing)(jing)(jing)(jing)於(wu)(wu)(wu)子(zi)(zi)(zi)夏,故(gu)《孝经(jing)(jing)(jing)(jing)说》云(yun)“《春(chun)秋(qiu)(qiu)(qiu)(qiu)》属(shu)(shu)商”是(shi)(shi)(shi)(shi)也(ye)(ye);为(wei)经(jing)(jing)(jing)(jing)作(zuo)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan),故(gu)曰(yue)《公羊(yang)(yang)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)》。其传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe),有(you)(you)胡母子(zi)(zi)(zi)都、董仲舒、严彭祖之(zhi)(zhi)(zhi)(zhi)类(lei)。其道(dao)盛於(wu)(wu)(wu)汉武(wu)帝。穀(gu)(gu)(gu)梁(liang)(liang)子(zi)(zi)(zi)名(ming)(ming)淑,字(zi)元始,鲁人(ren),一名(ming)(ming)赤(chi),受(shou)经(jing)(jing)(jing)(jing)于子(zi)(zi)(zi)夏,为(wei)经(jing)(jing)(jing)(jing)作(zuo)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan),故(gu)曰(yue)《穀(gu)(gu)(gu)梁(liang)(liang)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)》。传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)孙卿(qing)(qing),孙卿(qing)(qing)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)鲁人(ren)申公,申公传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)博士(shi)江翁。其后(hou)鲁人(ren)荣广大(da)善(shan)(shan)(shan)(shan)《穀(gu)(gu)(gu)梁(liang)(liang)》,又传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)蔡千(qian)秋(qiu)(qiu)(qiu)(qiu),汉宣帝好(hao)《穀(gu)(gu)(gu)梁(liang)(liang)》,擢千(qian)秋(qiu)(qiu)(qiu)(qiu)为(wei)郎,由是(shi)(shi)(shi)(shi)《穀(gu)(gu)(gu)梁(liang)(liang)》之(zhi)(zhi)(zhi)(zhi)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)大(da)行(xing)於(wu)(wu)(wu)世。然则三家(jia)之(zhi)(zhi)(zhi)(zhi)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan),是(shi)(shi)(shi)(shi)非(fei)无取(qu),自(zi)(zi)汉以(yi)来,废兴由於(wu)(wu)(wu)好(hao)恶而(er)(er)已。故(gu)郑玄《六(liu)艺论》云(yun):“《左(zuo)(zuo)氏》善(shan)(shan)(shan)(shan)於(wu)(wu)(wu)礼(li),《公羊(yang)(yang)》善(shan)(shan)(shan)(shan)於(wu)(wu)(wu)谶(chen),《穀(gu)(gu)(gu)梁(liang)(liang)》善(shan)(shan)(shan)(shan)於(wu)(wu)(wu)经(jing)(jing)(jing)(jing)。”是(shi)(shi)(shi)(shi)先儒同(tong)遵之(zhi)(zhi)(zhi)(zhi)义也(ye)(ye)。言“《左(zuo)(zuo)氏》善(shan)(shan)(shan)(shan)於(wu)(wu)(wu)礼(li)”者(zhe)(zhe)(zhe)(zhe),谓(wei)朝聘、会盟、祭祀、田猎之(zhi)(zhi)(zhi)(zhi)属(shu)(shu)不违周典是(shi)(shi)(shi)(shi)也(ye)(ye)。“《公羊(yang)(yang)》善(shan)(shan)(shan)(shan)於(wu)(wu)(wu)谶(chen)”者(zhe)(zhe)(zhe)(zhe),谓(wei)黜周王(wang)鲁及龙门之(zhi)(zhi)(zhi)(zhi)战等(deng)是(shi)(shi)(shi)(shi)也(ye)(ye)。“《穀(gu)(gu)(gu)梁(liang)(liang)》善(shan)(shan)(shan)(shan)於(wu)(wu)(wu)经(jing)(jing)(jing)(jing)”者(zhe)(zhe)(zhe)(zhe),谓(wei)大(da)夫曰(yue)卒,讳莫如深之(zhi)(zhi)(zhi)(zhi)类(lei)是(shi)(shi)(shi)(shi)也(ye)(ye)。其三传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)是(shi)(shi)(shi)(shi)非(fei),序(xu)(xu)文(wen)自(zi)(zi)具(ju)(ju)。第(di)三自(zi)(zi)“升平(ping)之(zhi)(zhi)(zhi)(zhi)末”,尽(jin)“《穀(gu)(gu)(gu)梁(liang)(liang)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)集解(jie)》”,释(shi)己(ji)注述之(zhi)(zhi)(zhi)(zhi)意,并(bing)序(xu)(xu)《集解(jie)》之(zhi)(zhi)(zhi)(zhi)人(ren),案《晋书》范甯字(zi)武(wu)子(zi)(zi)(zi),顺(shun)阳县人(ren),为(wei)豫章太守,父名(ming)(ming)注。长子(zi)(zi)(zi)名(ming)(ming)泰,字(zi)伯伦(lun);中(zhong)子(zi)(zi)(zi)名(ming)(ming)雍,字(zi)仲伦(lun);小子(zi)(zi)(zi)名(ming)(ming)凯,字(zi)季伦(lun)。其从弟(di)则注云(yun)“邵曰(yue)”是(shi)(shi)(shi)(shi)也(ye)(ye),言“先君”则父注是(shi)(shi)(shi)(shi)也(ye)(ye)。以(yi)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)《穀(gu)(gu)(gu)梁(liang)(liang)》者(zhe)(zhe)(zhe)(zhe)虽多(duo),妄引三传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan),辞理典据不足可观,故(gu)与(yu)一门徒商略(lve)名(ming)(ming)例(li),传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)示同(tong)异(yi)也(ye)(ye)。所云(yun)名(ming)(ming)例(li)者(zhe)(zhe)(zhe)(zhe),即(ji)范氏所据,别(bie)为(wei)《略(lve)例(li)》一百馀条是(shi)(shi)(shi)(shi)也(ye)(ye)。其《春(chun)秋(qiu)(qiu)(qiu)(qiu)》及经(jing)(jing)(jing)(jing)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)名(ming)(ming),在后(hou)别(bie)释(shi)。谓(wei)之(zhi)(zhi)(zhi)(zhi)序(xu)(xu)者(zhe)(zhe)(zhe)(zhe),序(xu)(xu)述经(jing)(jing)(jing)(jing)传(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)旨,并(bing)明(ming)巳(si)注作(zuo)之(zhi)(zhi)(zhi)(zhi)意也(ye)(ye)。

昔(xi)周道(dao)衰陵(ling),乾(qian)纲绝纽(niu),乾(qian),其连(lian)反(fan)(fan),天也(ye)。纽(niu),女久反(fan)(fan)。礼坏乐崩,彝伦攸斁。彝伦,以之(zhi)反(fan)(fan);彝,常;伦,理也(ye)。攸斁,丁故反(fan)(fan),字书作,败也(ye)。弑(shi)逆篡盗者(zhe)国(guo)有,弑(shi),申志反(fan)(fan),又作杀,音同。篡盗,初患反(fan)(fan),《尔雅》云:“取也(ye)。”淫纵(zong)破(po)义者(zhe)比肩(jian)。淫纵(zong),子用反(fan)(fan)。

[疏]“昔周”至比肩。
  ○释曰(yue)(yue):“仲(zhong)尼之(zhi)(zhi)修《春秋(qiu)》,因衰(shuai)(shuai)乱而作(zuo),故(gu)(gu)序先述周(zhou)道衰(shuai)(shuai)也(ye)(ye)(ye)。云(yun)(yun)(yun)(yun)“昔”者(zhe),范(fan)氏晋世(shi)之(zhi)(zhi)人,仰(yang)追周(zhou)代(dai),故(gu)(gu)曰(yue)(yue)“昔”。云(yun)(yun)(yun)(yun)“周(zhou)道衰(shuai)(shuai)陵(ling)”者(zhe),总述幽、厉(li)以(yi)(yi)(yi)来也(ye)(ye)(ye),指衰(shuai)(shuai)极(ji)(ji)言(yan)之(zhi)(zhi),则(ze)平(ping)、桓之(zhi)(zhi)世(shi)也(ye)(ye)(ye)。知者(zhe),幽、厉(li)虽则(ze)失道,名(ming)器(qi)未(wei)失,《诗》犹入《雅》;平(ping)王东(dong)迁之(zhi)(zhi)后,下同於(wu)《国风》,政教(jiao)所被(bei),才及郊(jiao)畿,仲(zhong)尼修《春秋(qiu)》,以(yi)(yi)(yi)平(ping)王为(wei)始,知衰(shuai)(shuai)极(ji)(ji)是平(ping)、桓也(ye)(ye)(ye)。“衰(shuai)(shuai)陵(ling)”谓(wei)衰(shuai)(shuai)弱陵(ling)迟。云(yun)(yun)(yun)(yun):“乾(qian)纲(gang)”者(zhe),乾(qian)为(wei)阳(yang),喻天子,坤为(wei)阴(yin),喻诸侯(hou);天子总统万物,若纲(gang)之(zhi)(zhi)纪众纽(niu)(niu),故(gu)(gu)曰(yue)(yue)“乾(qian)纲(gang)”。云(yun)(yun)(yun)(yun)“绝纽(niu)(niu)”者(zhe),纽(niu)(niu)是连系之(zhi)(zhi)辞,故(gu)(gu)昭十(shi)三年《左传(chuan)》云(yun)(yun)(yun)(yun):“再拜皆厌(yan)纽(niu)(niu)。”《玉藻》云(yun)(yun)(yun)(yun):“纽(niu)(niu)约用组。”诸侯(hou)背叛,四海(hai)分崩(beng),若纽(niu)(niu)之(zhi)(zhi)绝,故(gu)(gu)曰(yue)(yue):“绝纽(niu)(niu)”。云(yun)(yun)(yun)(yun)“礼(li)坏乐(le)(le)崩(beng)”者(zhe),通(tong)言(yan)之(zhi)(zhi)耳。知非乐(le)(le)是阳(yang),故(gu)(gu)以(yi)(yi)(yi)“崩(beng)”言(yan)之(zhi)(zhi),礼(li)是阴(yin),故(gu)(gu)以(yi)(yi)(yi)“坏”言(yan)之(zhi)(zhi)者(zhe),正以(yi)(yi)(yi)《诗序》云(yun)(yun)(yun)(yun):“微子至於(wu)戴公,其(qi)间(jian)礼(li)乐(le)(le)废坏”,明知通(tong)矣。云(yun)(yun)(yun)(yun)“彝伦攸斁”者(zhe),《尚书·洪范(fan)》文(wen)也(ye)(ye)(ye)。礼(li)以(yi)(yi)(yi)安上治(zhi)民,乐(le)(le)以(yi)(yi)(yi)移风易俗,礼(li)乐(le)(le)崩(beng)坏,故(gu)(gu)常道所以(yi)(yi)(yi)败(bai)也(ye)(ye)(ye)。“弑(shi)”谓(wei)臣(chen)弑(shi)君,“逆”谓(wei)子弑(shi)父,“篡”谓(wei)以(yi)(yi)(yi)庶夺正,“盗”即哀四年传(chuan)云(yun)(yun)(yun)(yun)“春秋(qiu)有三盗”是也(ye)(ye)(ye)。

是以妖灾因衅而(er)作,衅,许靳反。民俗染化(hua)而(er)迁,阴阳(yang)为(wei)(wei)(wei)之愆(qian)度,为(wei)(wei)(wei)之,于伪(wei)反,下同。七(qi)耀为(wei)(wei)(wei)之盈缩,缩,所(suo)六反。川岳为(wei)(wei)(wei)之崩竭,鬼神为(wei)(wei)(wei)之疵厉(li)。疵,才斯反。厉(li)音例(li),又作疠。

[疏]“是以”至“疵厉”。
  ○释曰(yue):宣十五(wu)年《左传(chuan)(chuan)(chuan)》云(yun):“天反时为(wei)灾(zai),地反物为(wei)妖(yao)(yao),人反德为(wei)乱,乱则(ze)妖(yao)(yao)灾(zai)生。”是(shi)妖(yao)(yao)灾(zai)因衅而(er)起也(ye)(ye)。云(yun)“阴阳愆度(du)”者(zhe)(zhe)(zhe)(zhe)(zhe),谓(wei)冬温夏寒,失其节(jie)度(du)。云(yun):“七耀盈(ying)缩”者(zhe)(zhe)(zhe)(zhe)(zhe),谓(wei)日月(yue)(yue)(yue)薄(bo)食(shi),若晦食(shi)则(ze)是(shi)月(yue)(yue)(yue)行(xing)疾,食(shi)朔与二日是(shi)月(yue)(yue)(yue)行(xing)迟。又《五(wu)行(xing)传(chuan)(chuan)(chuan)》云(yun):“晦而(er)月(yue)(yue)(yue)见西方(fang)谓(wei)之(zhi)(zhi)朓,朔而(er)月(yue)(yue)(yue)见东方(fang)谓(wei)之(zhi)(zhi)侧匿,朓则(ze)侯王(wang)其恭,侧匿则(ze)侯王(wang)其肃”,是(shi)由君行(xing)使之(zhi)(zhi)然也(ye)(ye)。五(wu)星(xing)亦有(you)迟疾,故襄二十八年《左传(chuan)(chuan)(chuan)》云(yun)“岁(sui)在星(xing)纪,而(er)淫於(wu)玄枵,”是(shi)也(ye)(ye)。谓(wei)之(zhi)(zhi)“七曜”者(zhe)(zhe)(zhe)(zhe)(zhe),日月(yue)(yue)(yue)五(wu)星(xing)皆照天下,故谓(wei)之(zhi)(zhi)“七曜”。五(wu)星(xing)者(zhe)(zhe)(zhe)(zhe)(zhe),即(ji)东方(fang)岁(sui)星(xing),南方(fang)荧惑,西方(fang)太白(bai),北方(fang)辰星(xing),中央镇星(xing)是(shi)也(ye)(ye)。云(yun)“川岳(yue)(yue)崩竭(jie)”者(zhe)(zhe)(zhe)(zhe)(zhe),谓(wei)《周(zhou)语》云(yun)幽(you)王(wang)之(zhi)(zhi)时,三川震,伯(bo)阳父(fu)曰(yue):“昔伊洛竭(jie)而(er)夏亡,河竭(jie)而(er)商亡。”“岳(yue)(yue)”是(shi)山之(zhi)(zhi)类,即(ji)梁山沙鹿崩是(shi)也(ye)(ye)。云(yun)“鬼神(shen)疵厉(li)(li)”者(zhe)(zhe)(zhe)(zhe)(zhe),旧解以(yi)为(wei)“鬼神(shen)”即(ji)宗庙(miao)(miao),是(shi)也(ye)(ye)。“疵厉(li)(li)”谓(wei)灾(zai)变也(ye)(ye)。言人弃常制,致(zhi)宗庙(miao)(miao)之(zhi)(zhi)灾(zai),即(ji)桓宫(gong)新宫(gong)灾(zai)是(shi)也(ye)(ye)。今以(yi)为(wei)“鬼神(shen)为(wei)之(zhi)(zhi)疵厉(li)(li)”,即(ji)《国语》云(yun)“杜伯(bo)射宣王(wang)於(wu)镐”,《左传(chuan)(chuan)(chuan)》云(yun):“伯(bo)有(you)之(zhi)(zhi)鬼为(wei)厉(li)(li)是(shi)也(ye)(ye)。

故父(fu)子之(zhi)(zhi)(zhi)(zhi)恩缺(que),则(ze)《小弁(bian)》之(zhi)(zhi)(zhi)(zhi)刺作;缺(que),丘悦反。弁(bian),步寒反。刺,七赐反。此所引皆《诗(shi)》篇名,《谷风(feng)》在《邶风(feng)》,余皆《小雅》。君臣之(zhi)(zhi)(zhi)(zhi)礼废,则(ze)《桑扈》之(zhi)(zhi)(zhi)(zhi)讽兴;扈音户。讽,方凤反,又作风(feng)。夫(fu)妇之(zhi)(zhi)(zhi)(zhi)道绝,则(ze)《谷风(feng)》之(zhi)(zhi)(zhi)(zhi)篇奏;骨(gu)肉之(zhi)(zhi)(zhi)(zhi)亲离,则(ze)《角弓》之(zhi)(zhi)(zhi)(zhi)怨彰;君子之(zhi)(zhi)(zhi)(zhi)路(lu)塞,则(ze)《白驹》之(zhi)(zhi)(zhi)(zhi)诗(shi)赋。

[疏]“故父”至“诗赋”。
  ○释曰:“今范引此(ci)者(zhe)(zhe)(zhe)(zhe)(zhe),即周道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)衰微,废此(ci)五事,为此(ci)仲尼作《春秋》也(ye)。故(gu)(gu)《孔丛》云(yun)(yun)(yun)“孔子读(du)《诗(shi)(shi)(shi)》至《小(xiao)(xiao)雅》,废卷而(er)叹,感(gan)《诗(shi)(shi)(shi)》修《春秋》”是(shi)(shi)(shi)也(ye)。云(yun)(yun)(yun)“《小(xiao)(xiao)弁》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)刺(ci)作”者(zhe)(zhe)(zhe)(zhe)(zhe),《小(xiao)(xiao)弁》,《诗(shi)(shi)(shi)·小(xiao)(xiao)雅》,周幽(you)王(wang)废太(tai)子宜臼,故(gu)(gu)大子之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)傅作诗(shi)(shi)(shi)以(yi)(yi)刺(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。云(yun)(yun)(yun)《桑扈(hu)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)讽(feng)兴”者(zhe)(zhe)(zhe)(zhe)(zhe),《桑扈(hu)》亦《诗(shi)(shi)(shi)·小(xiao)(xiao)雅》,刺(ci)幽(you)王(wang)君臣上(shang)下(xia)动无(wu)礼(li)文(wen)焉,故(gu)(gu)作是(shi)(shi)(shi)诗(shi)(shi)(shi)以(yi)(yi)讽(feng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。云(yun)(yun)(yun)“《谷风(feng)(feng)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)篇奏(zou)”者(zhe)(zhe)(zhe)(zhe)(zhe),《谷风(feng)(feng)》,卫人(ren)(ren)剌其君无(wu)德,故(gu)(gu)令国(guo)内之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)得其新婚者(zhe)(zhe)(zhe)(zhe)(zhe)并弃其旧室,风(feng)(feng)俗衰坏,故(gu)(gu)作是(shi)(shi)(shi)诗(shi)(shi)(shi)以(yi)(yi)刺(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。言(yan)“奏(zou)”者(zhe)(zhe)(zhe)(zhe)(zhe),谓奏(zou)进(jin)此(ci)诗(shi)(shi)(shi),与上(shang)文(wen)“作”、“兴”不(bu)(bu)异,但(dan)述作之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)体,欲辟文(wen)耳。云(yun)(yun)(yun)“《角(jiao)弓(gong)(gong)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)怨(yuan)彰(zhang)”者(zhe)(zhe)(zhe)(zhe)(zhe),《角(jiao)弓(gong)(gong)》,《诗(shi)(shi)(shi)·小(xiao)(xiao)雅》,以(yi)(yi)幽(you)王(wang)不(bu)(bu)亲(qin)九(jiu)族(zu),故(gu)(gu)作诗(shi)(shi)(shi)以(yi)(yi)刺(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),言(yan)族(zu)人(ren)(ren)怨(yuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)彰(zhang)显(xian),故(gu)(gu)云(yun)(yun)(yun)“《角(jiao)弓(gong)(gong)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)怨(yuan)彰(zhang)”。云(yun)(yun)(yun):“《白(bai)(bai)(bai)(bai)驹(ju)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)诗(shi)(shi)(shi)赋(fu)”者(zhe)(zhe)(zhe)(zhe)(zhe),《白(bai)(bai)(bai)(bai)驹(ju)》,《诗(shi)(shi)(shi)·小(xiao)(xiao)雅》,宣王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)末,不(bu)(bu)能任贤,致使贤人(ren)(ren)乘白(bai)(bai)(bai)(bai)驹(ju)而(er)去也(ye)。此(ci)引《诗(shi)(shi)(shi)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)次(ci)(ci),先(xian)云(yun)(yun)(yun)《小(xiao)(xiao)弁》,后(hou)言(yan)《白(bai)(bai)(bai)(bai)驹(ju)》者(zhe)(zhe)(zhe)(zhe)(zhe),以(yi)(yi)父(fu)子是(shi)(shi)(shi)人(ren)(ren)伦(lun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)端首(shou),六(liu)亲(qin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)莫大,故(gu)(gu)先(xian)言(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。其次(ci)(ci)则(ze)有君臣,若君臣礼(li)废,则(ze)上(shang)下(xia)无(wu)序,故(gu)(gu)次(ci)(ci)《桑扈(hu)》。夫妇者(zhe)(zhe)(zhe)(zhe)(zhe),生民(min)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)本,室家之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)原(yuan),欲见从(cong)近及远,故(gu)(gu)夫妇先(xian)九(jiu)族(zu),是(shi)(shi)(shi)以(yi)(yi)《谷风(feng)(feng)》在《角(jiao)弓(gong)(gong)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)。《白(bai)(bai)(bai)(bai)驹(ju)》是(shi)(shi)(shi)贤人(ren)(ren)弃君,又非亲(qin)戚,故(gu)(gu)最(zui)后(hou)言(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。或当(dang)随便而(er)言(yan),更无(wu)次(ci)(ci)第(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)例。知者(zhe)(zhe)(zhe)(zhe)(zhe),《白(bai)(bai)(bai)(bai)驹(ju)》是(shi)(shi)(shi)宣王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)诗(shi)(shi)(shi),而(er)言(yan)在幽(you)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)诗(shi)(shi)(shi)下(xia),是(shi)(shi)(shi)无(wu)先(xian)后(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)次(ci)(ci)也(ye)。

天(tian)垂象,见吉凶。见,贤遍(bian)反。圣(sheng)作训,纪(ji)成败。欲人君戒慎厥行(xing),行(xing),下孟反。增脩德政(zheng)。

[疏]“天垂”至“德政”。
  ○释曰:《易》称:“在(zai)天(tian)成(cheng)(cheng)象,在(zai)地成(cheng)(cheng)形。”成(cheng)(cheng)象则日(ri)月(yue)之曜,成(cheng)(cheng)形则山(shan)川之形。“见(jian)吉凶”者(zhe),即(ji)上“七曜为(wei)之盈缩,川岳为(wei)之崩(beng)竭”是(shi)也。独(du)言天(tian)象者(zhe),旧解(jie)云,尊作法(fa)之本(ben),明圣(sheng)(sheng)人与天(tian)地合其(qi)德,与日(ri)月(yue)齐其(qi)明,以(yi)为(wei)川岳崩(beng)竭,亦是(shi)天(tian)使为(wei)之,故总言“垂象”以(yi)包之。云“圣(sheng)(sheng)作训,纪成(cheng)(cheng)败(bai)”者(zhe),谓若《春秋》书日(ri)食、星陨、山(shan)崩(beng)、地震,记灾录异,善恶褒(bao)贬等,皆所以(yi)示祸福成(cheng)(cheng)败(bai)之原,存亡得失之本(ben),欲使人君(jun)戒慎其(qi)所行,改修德政(zheng),以(yi)消(xiao)灾咎也。

盖诲(hui)尔谆(zhun)谆(zhun),听我(wo)藐(miao)藐(miao),藐(miao),亡角反。履霜坚冰,所由(you)者(zhe)渐。

[疏]“綯诲”至“者渐”。
  ○释曰(yue):言(yan)此(ci)(ci)者(zhe),明圣人虽作法,愚者(zhe)不能用也(ye)。言(yan)我教诲汝(ru)王谆谆然,何故听我言(yan)藐(miao)藐(miao)然而(er)不入(ru)?此(ci)(ci)《诗·大雅·抑》篇,刺厉王之诗也(ye)。云“履霜坚(jian)冰(bing)(bing)”者(zhe),《易·坤(kun)卦》初六爻辞,《象》曰(yue):“履霜坚(jian)冰(bing)(bing),阴始(shi)凝也(ye)。驯(xun)至其道,至坚(jian)冰(bing)(bing)也(ye)。”引(yin)之者(zhe),取积渐之义也(ye)。

四(si)夷交侵,华戎同贯,幽王(wang)以暴虐见祸,平王(wang)以微弱东迁(qian)。征伐(fa)不由天子之命(ming),号令出自权(quan)臣(chen)之门,故两观表而臣(chen)礼亡,观古(gu)乱(luan)反(fan)朱干设(she)而君权(quan)丧(sang)(sang)。丧(sang)(sang),息浪反(fan),下(xia)“道丧(sang)(sang)”同。下(xia)陵上替,僣逼理(li)极(ji)。替,他计反(fan)。僣,子念反(fan)。天下(xia)荡荡,王(wang)道尽(jin)矣。

[疏]“四夷”至“尽矣”。
  ○释曰:“云(yun)“四(si)夷(yi)”者(zhe)(zhe),东夷(yi)、西戎(rong)、南(nan)蛮、北狄之(zhi)(zhi)(zhi)总号也(ye)(ye)。云(yun)“交(jiao)侵(qin)”者(zhe)(zhe),谓(wei)(wei)交(jiao)相侵(qin)伐也(ye)(ye)。云(yun)“华(hua)戎(rong)同贯(guan)”者(zhe)(zhe),谓(wei)(wei)诸(zhu)(zhu)夏与夷(yi)狄无异也(ye)(ye)。旧解“四(si)夷(yi)交(jiao)侵(qin),华(hua)戎(rong)同贯(guan)”,指谓(wei)(wei)当《春(chun)秋》之(zhi)(zhi)(zhi)时,今(jin)以为(wei)文势在幽(you)(you)王(wang)(wang)(wang)(wang)(wang)(wang)之(zhi)(zhi)(zhi)上(shang),则当亦(yi)兼据(ju)幽(you)(you)、厉以来(lai),故(gu)《节》诗刺幽(you)(you)王(wang)(wang)(wang)(wang)(wang)(wang)云(yun)“斩(zhan)伐四(si)国(guo)”,又曰“国(guo)既卒斩(zhan)”,及宣王(wang)(wang)(wang)(wang)(wang)(wang)、幽(you)(you)王(wang)(wang)(wang)(wang)(wang)(wang)并为(wei)夷(yi)狄所败,则此段序意(yi)论衰之(zhi)(zhi)(zhi)积(ji)渐,不直据(ju)《春(chun)秋》之(zhi)(zhi)(zhi)时明(ming)矣。云(yun)幽(you)(you)王(wang)(wang)(wang)(wang)(wang)(wang)见祸,平王(wang)(wang)(wang)(wang)(wang)(wang)东迁者(zhe)(zhe),《周本纪》幽(you)(you)王(wang)(wang)(wang)(wang)(wang)(wang)既得(de)褒姒,废申后(hou)而黜大(da)子(zi)宜(yi)臼,申侯(hou)与鄫(ceng)人及犬戎(rong)杀(sha)幽(you)(you)王(wang)(wang)(wang)(wang)(wang)(wang)於骊山之(zhi)(zhi)(zhi)下(xia),尽(jin)取周贿(hui)而还,乃与诸(zhu)(zhu)侯(hou)就申立(li)太(tai)子(zi)宜(yi)臼,是(shi)为(wei)平王(wang)(wang)(wang)(wang)(wang)(wang),东迁洛邑是(shi)也(ye)(ye)。云(yun)“两观(guan)(guan)”巳下(xia)者(zhe)(zhe),昭三十五(wu)年《公(gong)羊传》云(yun):“子(zi)家(jia)驹(ju)谓(wei)(wei)昭公(gong)曰:‘诸(zhu)(zhu)侯(hou)之(zhi)(zhi)(zhi)僣(tie)(tie)天子(zi),大(da)夫之(zhi)(zhi)(zhi)僣(tie)(tie)诸(zhu)(zhu)侯(hou)久(jiu)矣。’公(gong)曰:‘吾何(he)僣(tie)(tie)哉?’子(zi)家(jia)驹(ju)曰:‘设两观(guan)(guan),乘(cheng)大(da)路,朱(zhu)(zhu)干(gan)玉(yu)戚(qi)以舞《大(da)夏》,八佾以舞《大(da)武》。”然则诸(zhu)(zhu)侯(hou)不立(li)两观(guan)(guan),周衰,诸(zhu)(zhu)侯(hou)僣(tie)(tie)而置(zhi)之(zhi)(zhi)(zhi),是(shi)臣无有(you)事君之(zhi)(zhi)(zhi)礼也(ye)(ye)。天子(zi)之(zhi)(zhi)(zhi)舞始设朱(zhu)(zhu)干(gan),诸(zhu)(zhu)侯(hou)今(jin)亦(yi)用(yong)之(zhi)(zhi)(zhi),是(shi)君之(zhi)(zhi)(zhi)权丧(sang)失也(ye)(ye)。云(yun)“僣(tie)(tie)逼理极”者(zhe)(zhe),谓(wei)(wei)僣(tie)(tie)上(shang)逼下(xia)之(zhi)(zhi)(zhi)理至极也(ye)(ye)。据(ju)君失权言之(zhi)(zhi)(zhi)是(shi)逼下(xia),以臣陵君是(shi)僣(tie)(tie)上(shang)。或(huo)以为(wei)直据(ju)臣言之(zhi)(zhi)(zhi),理亦(yi)通也(ye)(ye)。云(yun)“王(wang)(wang)(wang)(wang)(wang)(wang)道尽(jin)矣”者(zhe)(zhe),言法度(du)废坏尽(jin)也(ye)(ye)。

孔(kong)子睹沧海之(zhi)(zhi)横流,乃喟(kui)然而叹曰:喟(kui),起愧(kui)反(fan),又苦(ku)怪反(fan)。“文(wen)王(wang)(wang)既没(mei),文(wen)不(bu)在兹乎!”言文(wen)王(wang)(wang)之(zhi)(zhi)道丧,兴之(zhi)(zhi)者在己,於是就大(da)师而正(zheng)《雅》、《颂(song)》,大(da)师音泰。因鲁(lu)史而修(xiu)《春秋》,列(lie)《黍离》於《国风》,齐王(wang)(wang)德於邦君,所以明(ming)其不(bu)能复雅,复,扶又反(fan)。政化(hua)不(bu)足以被群后也。被,皮义反(fan)。

[疏]“孔子”至“后也”。
  ○释曰(yue):旧解引杨雄(xiong)《剧秦(qin)篇(pian)》曰(yue):“当秦(qin)之(zhi)(zhi)(zhi)(zhi)世,海(hai)(hai)水(shui)群飞。“海(hai)(hai)水(shui)”喻万民,“群飞”言散(san)乱。又引《孟子》云(yun):“当尧之(zhi)(zhi)(zhi)(zhi)世,洪水(shui)横(heng)(heng)流(liu)。”言不(bu)(bu)(bu)复故(gu)道,喻百姓散(san)乱,似水(shui)之(zhi)(zhi)(zhi)(zhi)横(heng)(heng)流(liu)。今(jin)以为沧海(hai)(hai)是(shi)(shi)水(shui)之(zhi)(zhi)(zhi)(zhi)大(da)者(zhe),沧海(hai)(hai)横(heng)(heng)流(liu),喻害万物之(zhi)(zhi)(zhi)(zhi)大(da),犹言在上残虐之(zhi)(zhi)(zhi)(zhi)深也。云(yun)“就大(da)师(shi)而(er)(er)正《雅(ya)(ya)》、《颂(song)》”者(zhe),大(da)师(shi),乐官也,《诗(shi)(shi)》者(zhe),乐章也,以大(da)师(shi)掌《诗(shi)(shi)》乐,故(gu)仲(zhong)(zhong)尼(ni)(ni)自(zi)卫反鲁,就而(er)(er)正之(zhi)(zhi)(zhi)(zhi)。直言《雅(ya)(ya)》、《颂(song)》者(zhe),举《雅(ya)(ya)》、《颂(song)》则《风(feng)》诗(shi)(shi)理在可知。又《雅(ya)(ya)》、《颂(song)》之(zhi)(zhi)(zhi)(zhi)功大(da),故(gu)仲(zhong)(zhong)尼(ni)(ni)先(xian)用意焉。知非(fei)为师(shi)挚(zhi)理之(zhi)(zhi)(zhi)(zhi),故(gu)仲(zhong)(zhong)尼(ni)(ni)不(bu)(bu)(bu)正者(zhe),师(shi)挚(zhi)直闲《关(guan)雎》之(zhi)(zhi)(zhi)(zhi)音(yin)而(er)(er)已(yi)。《诗(shi)(shi)》之(zhi)(zhi)(zhi)(zhi)颠(dian)倒,仍(reng)是(shi)(shi)仲(zhong)(zhong)尼(ni)(ni)改正,故(gu)此序云(yun)仲(zhong)(zhong)尼(ni)(ni)“列(lie)《黍离》於(wu)(wu)《国(guo)风(feng)》”。杜预注《左氏(shi)》云(yun)“后(hou)仲(zhong)(zhong)尼(ni)(ni)删定(ding)(ding),故(gu)不(bu)(bu)(bu)同”,是(shi)(shi)也。然则作(zuo)《诗(shi)(shi)》之(zhi)(zhi)(zhi)(zhi)体,《风(feng)》、《雅(ya)(ya)》先(xian)定(ding)(ding)。《黍离》若是(shi)(shi)《风(feng)》体,大(da)师(shi)不(bu)(bu)(bu)得列(lie)之(zhi)(zhi)(zhi)(zhi)於(wu)(wu)《雅(ya)(ya)》、《颂(song)》之(zhi)(zhi)(zhi)(zhi)中;若是(shi)(shi)《雅(ya)(ya)》、《颂(song)》之(zhi)(zhi)(zhi)(zhi)体,仲(zhong)(zhong)尼(ni)(ni)亦(yi)不(bu)(bu)(bu)得退之(zhi)(zhi)(zhi)(zhi)於(wu)(wu)《风(feng)》诗(shi)(shi)之(zhi)(zhi)(zhi)(zhi)中。而(er)(er)云(yun)“列(lie)《黍离》於(wu)(wu)《国(guo)风(feng)》”者(zhe),诗(shi)(shi)人咏歌,实(shi)先(xian)有(you)《风(feng)》、《雅(ya)(ya)》之(zhi)(zhi)(zhi)(zhi)体,《黍离》既是(shi)(shi)《国(guo)风(feng)》,诚不(bu)(bu)(bu)可列(lie)之(zhi)(zhi)(zhi)(zhi)於(wu)(wu)《雅(ya)(ya)》、《颂(song)》。但天(tian)子不(bu)(bu)(bu)风(feng),诸侯不(bu)(bu)(bu)雅(ya)(ya),仲(zhong)(zhong)尼(ni)(ni)刊正,还同《国(guo)风(feng)》,亦(yi)是(shi)(shi)仲(zhong)(zhong)尼(ni)(ni)列(lie)之(zhi)(zhi)(zhi)(zhi)。

於时则接乎隐公,故因兹以托始,该二仪之(zhi)化育,赞人道之(zhi)幽变,举得失以彰(zhang)黜陟,明成败(bai)以著劝诫,拯颓纲以继三五,拯,拯救(jiu)之(zhi)拯。颓,徒回(hui)反。鼓芳风以扇游尘。

[疏]“於时”至“游尘”。
  ○释曰(yue):“平王(wang)(wang)(wang)四十(shi)九年(nian),隐(yin)公(gong)(gong)(gong)之(zhi)元年(nian),故(gu)曰(yue)“接乎隐(yin)公(gong)(gong)(gong)”。亦(yi)与惠(hui)(hui)公(gong)(gong)(gong)相(xiang)接,不(bu)(bu)托(tuo)始於(wu)惠(hui)(hui)公(gong)(gong)(gong)者(zhe)(zhe),以(yi)(yi)(yi)平王(wang)(wang)(wang)之(zhi)初,仍赖晋郑(zheng),至(zhi)於(wu)末年(nian),陵替尤甚,惠(hui)(hui)公(gong)(gong)(gong)非是(shi)微弱之(zhi)初,故(gu)不(bu)(bu)托(tuo)始於(wu)惠(hui)(hui)公(gong)(gong)(gong)。隐(yin)公(gong)(gong)(gong)与平王(wang)(wang)(wang)相(xiang)接,故(gu)因(yin)兹以(yi)(yi)(yi)讬(tuo)始也。“该(gai)”者(zhe)(zhe)备(bei)也。“二(er)仪”谓天地,言仲(zhong)尼修(xiu)《春秋(qiu)》,济群物(wu),同(tong)於(wu)天地之(zhi)化育。云(yun)(yun)(yun)“举得失以(yi)(yi)(yi)彰黜(chu)陟(zhi)”者(zhe)(zhe),谓若仪父能结信(xin)於(wu)鲁,书(shu)(shu)字以(yi)(yi)(yi)明(ming)其(qi)陟(zhi);杞虽二(er)王(wang)(wang)(wang)之(zhi)后(hou),而后(hou)代微弱,书(shu)(shu)子(zi)以(yi)(yi)(yi)明(ming)其(qi)黜(chu)。云(yun)(yun)(yun)“明(ming)成败(bai)(bai)(bai)以(yi)(yi)(yi)著劝诫”者(zhe)(zhe),成败(bai)(bai)(bai)黜(chu)陟(zhi),事亦(yi)相(xiang)类(lei)。谓若葵丘书(shu)(shu)日,以(yi)(yi)(yi)表齐桓之(zhi)功(gong);戎(rong)伐凡伯,言戎(rong)以(yi)(yi)(yi)明(ming)卫侯之(zhi)恶(e)。又定(ding)、哀之(zhi)时为无贤伯,不(bu)(bu)屈夷狄,不(bu)(bu)申中国,皆是(shi)书(shu)(shu)其(qi)成败(bai)(bai)(bai),以(yi)(yi)(yi)著劝善惩(cheng)恶(e)。云(yun)(yun)(yun)“拯(zheng)颓(tui)纲以(yi)(yi)(yi)继(ji)(ji)三(san)五(wu)(wu)(wu)”者(zhe)(zhe),於(wu)时王(wang)(wang)(wang)侯失位,上下(xia)无序(xu),纲纪颓(tui)坏,故(gu)曰(yue)“颓(tui)纲”。今仲(zhong)尼修(xiu)《春秋(qiu)》,祖述尧舜,宪章文武。“拯(zheng)”者(zhe)(zhe)救溺之(zhi)名,言欲拯(zheng)此颓(tui)纲,以(yi)(yi)(yi)继(ji)(ji)三(san)王(wang)(wang)(wang)五(wu)(wu)(wu)帝。先言三(san)王(wang)(wang)(wang)者(zhe)(zhe),欲见三(san)王(wang)(wang)(wang)可以(yi)(yi)(yi)继(ji)(ji)五(wu)(wu)(wu)帝,从小至(zhi)大之(zhi)意(yi),或亦(yi)随便而言。云(yun)(yun)(yun)“鼓芳(fang)风(feng)(feng)以(yi)(yi)(yi)扇游(you)尘(chen)”者(zhe)(zhe),旧解以(yi)(yi)(yi)正乐为芳(fang)风(feng)(feng),淫(yin)乐为游(you)尘(chen)。乐可以(yi)(yi)(yi)降(jiang)天神,出(chu)地祇(zhi),故(gu)云(yun)(yun)(yun)“芳(fang)风(feng)(feng)”。淫(yin)乐鬼(gui)神不(bu)(bu)享,君子(zi)不(bu)(bu)听,故(gu)曰(yue)“游(you)尘(chen)”。或以(yi)(yi)(yi)为善之(zhi)显(xian)著者(zhe)(zhe)为芳(fang)风(feng)(feng),恶(e)之(zhi)烦碎者(zhe)(zhe)为游(you)尘(chen),理亦(yi)足通(tong)耳。但(dan)旧解云(yun)(yun)(yun)范氏别录如此,故(gu)两存之(zhi)。

一字之(zhi)(zhi)褒,宠逾华衮之(zhi)(zhi)赠。衮,古本反(fan);衮冕,上公之(zhi)(zhi)服。片(pian)言(yan)之(zhi)(zhi)贬,辱过巿(fu)朝(chao)之(zhi)(zhi)挞(ta)。贬,彼检反(fan)。巿(fu)朝(chao),直遥反(fan)。挞(ta),吐达反(fan)。德(de)之(zhi)(zhi)所助(zhu),虽贱必(bi)申。义(yi)之(zhi)(zhi)所抑(yi),虽贵必(bi)屈。故(gu)附势匿非者(zhe)无所逃其(qi)罪,匿,女力(li)反(fan)。潜德(de)独运者(zhe)无所隐其(qi)名,信不易之(zhi)(zhi)宏轨,百(bai)王之(zhi)(zhi)通典也(ye)。

[疏]“一字”至“典也”。
  ○释曰:言(yan)仲尼之(zhi)(zhi)(zhi)(zhi)修《春秋(qiu)(qiu)》,文(wen)致褒(bao)贬(bian)(bian)。若(ruo)(ruo)蒙仲尼一字之(zhi)(zhi)(zhi)(zhi)褒(bao),得名(ming)(ming)(ming)传(chuan)竹(zhu)帛,则宠逾(yu)华(hua)衮之(zhi)(zhi)(zhi)(zhi)赠,若(ruo)(ruo)定十(shi)(shi)四年(nian)石尚欲(yu)著名(ming)(ming)(ming)於(wu)(wu)《春秋(qiu)(qiu)》是(shi)也。若(ruo)(ruo)被片言(yan)之(zhi)(zhi)(zhi)(zhi)贬(bian)(bian),则辱过巿(fu)朝(chao)之(zhi)(zhi)(zhi)(zhi)挞,若(ruo)(ruo)宣(xuan)八年(nian)仲遂为弑君不(bu)称(cheng)公子(zi)是(shi)也。言(yan)“华(hua)衮”则上比(bi)王(wang)公,称(cheng)“巿(fu)”、“朝(chao)”则下方士庶。衮则王(wang)公之(zhi)(zhi)(zhi)(zhi)服而(er)有文(wen)华(hua)。或以对“巿(fu)”、“朝(chao)”言(yan)之(zhi)(zhi)(zhi)(zhi),“华(hua)衮”当为二(er)(er),非(fei)(fei)也。云(yun)“德(de)之(zhi)(zhi)(zhi)(zhi)所助,虽贱必申(shen)”者(zhe)(zhe),谓(wei)(wei)若(ruo)(ruo)吴是(shi)东夷,可谓(wei)(wei)贱矣(yi)(yi),而(er)襄二(er)(er)十(shi)(shi)九年(nian)因季札(zha)之(zhi)(zhi)(zhi)(zhi)贤而(er)进称(cheng)爵(jue),是(shi)其(qi)(qi)申(shen)也。云(yun)“义之(zhi)(zhi)(zhi)(zhi)所抑,虽贵必屈”者(zhe)(zhe),谓(wei)(wei)若(ruo)(ruo)秦(qin)术是(shi)卿,可谓(wei)(wei)贵矣(yi)(yi),而(er)文(wen)十(shi)(shi)二(er)(er)年(nian)以其(qi)(qi)敌(di)晋而(er)略称(cheng)名(ming)(ming)(ming),是(shi)其(qi)(qi)屈也。云(yun)“故附势(shi)匿非(fei)(fei)者(zhe)(zhe)无所逃(tao)其(qi)(qi)罪(zui)(zui)”者(zhe)(zhe),旧解若(ruo)(ruo)公子(zi)翚(hui)假桓(huan)公之(zhi)(zhi)(zhi)(zhi)势(shi),匿情於(wu)(wu)隐(yin)(yin),可谓(wei)(wei)非(fei)(fei)人臣也,故隐(yin)(yin)四年(nian)、十(shi)(shi)年(nian)皆贬(bian)(bian)之(zhi)(zhi)(zhi)(zhi),是(shi)不(bu)得逃(tao)其(qi)(qi)罪(zui)(zui)也。云(yun)“潜德(de)独运(yun)者(zhe)(zhe)无所隐(yin)(yin)其(qi)(qi)名(ming)(ming)(ming)”者(zhe)(zhe),谓(wei)(wei)若(ruo)(ruo)公弟叔肸不(bu)食逆主之(zhi)(zhi)(zhi)(zhi)禄,潜德(de)昧身,不(bu)求宠荣之(zhi)(zhi)(zhi)(zhi)名(ming)(ming)(ming),独运(yun)其(qi)(qi)道(dao),宣(xuan)十(shi)(shi)七年(nian)著名(ming)(ming)(ming)《春秋(qiu)(qiu)》,是(shi)无所隐(yin)(yin)其(qi)(qi)名(ming)(ming)(ming)也。或以为“匿非(fei)(fei)”谓(wei)(wei)隐(yin)(yin)匿其(qi)(qi)非(fei)(fei),便於(wu)(wu)旧解。

先王之(zhi)(zhi)道既(ji)弘,麟感(gan)而来应(ying)。麟本(ben)又作驎,吕辛反,瑞(rui)兽也。应(ying),应(ying)对之(zhi)(zhi)应(ying)。因事备而终篇,故绝笔(bi)於斯年。成天下之(zhi)(zhi)事业,定天下之(zhi)(zhi)邪(xie)正,邪(xie),似嗟反。莫善於《春(chun)秋》。

[疏]“先王”至“《春秋》”。
  ○释曰(yue):“先王”谓(wei)(wei)文武(wu)。言仲(zhong)尼(ni)(ni)修《春(chun)(chun)秋》,贵仁重德,崇道(dao)(dao)抑邪,弘大先王之(zhi)(zhi)道(dao)(dao),麟(lin)感化而(er)(er)至(zhi)。杜预解《左氏(shi)》,以为获麟(lin)而(er)(er)作(zuo)(zuo)《春(chun)(chun)秋》。今范氏(shi)以作(zuo)(zuo)《春(chun)(chun)秋》然后麟(lin)至(zhi)者(zhe)(zhe),以麟(lin)是(shi)(shi)神灵之(zhi)(zhi)物,非圣不(bu)臻。故(gu)《论语》云(yun):“夙鸟(niao)不(bu)至(zhi),河不(bu)出图(tu),吾已矣夫。”《礼(li)(li)器(qi)》云(yun):“升中於天,而(er)(er)凤皇降,龟龙假。”《公羊传(chuan)》曰(yue):“麟(lin)有(you)(you)王者(zhe)(zhe)则(ze)至(zhi)。”《援神契》曰(yue):“德至(zhi)鸟(niao)兽则(ze)麒麟(lin)臻。”是(shi)(shi)非有(you)(you)明(ming)王,则(ze)五灵不(bu)至(zhi)也(ye)(ye)。当孔(kong)子之(zhi)(zhi)世(shi),周(zhou)室陵(ling)迟(chi),天下丧乱,岂有(you)(you)神灵之(zhi)(zhi)物无故(gu)而(er)(er)自来(lai)?明(ming)为仲(zhong)尼(ni)(ni)修《春(chun)(chun)秋》,麟(lin)应(ying)而(er)(er)至(zhi)也(ye)(ye)。然则(ze)仲(zhong)尼(ni)(ni)并脩六艺(yi),何故(gu)不(bu)致(zhi)诸瑞(rui)者(zhe)(zhe)?先儒(ru)郑众、贾逵(kui)之(zhi)(zhi)徒,以为仲(zhong)尼(ni)(ni)修《春(chun)(chun)秋》,约(yue)之(zhi)(zhi)以《周(zhou)礼(li)(li)》,修母(mu)致(zhi)子,故(gu)独得麟(lin)也(ye)(ye)。或可仲(zhong)尼(ni)(ni)脩六艺(yi),不(bu)可五灵俱(ju)来(lai),偶然麟(lin)应(ying),馀不(bu)至(zhi)也(ye)(ye)。“因事备”者(zhe)(zhe),谓(wei)(wei)从(cong)隐至(zhi)哀,文武(wu)之(zhi)(zhi)道(dao)(dao)协,嘉瑞(rui)来(lai)臻,是(shi)(shi)事备也(ye)(ye)。“终(zhong)篇”者(zhe)(zhe),谓(wei)(wei)绝(jue)笔於获麟(lin)也(ye)(ye)。

《春秋(qiu)》之传有(you)三(san),而为(wei)经之旨一,臧否不(bu)同,臧,子郎反(fan)。否音鄙,又方(fang)九(jiu)反(fan)。臧否犹善恶也(ye)。褒贬(bian)殊致。

[疏]“《春秋》”至“殊致”。
  ○释曰:“圣人作法,本无二意,故(gu)传虽有三(san),而经(jing)旨一(yi)也。云“臧否(fou)不同,褒贬(bian)殊(shu)致”者,“臧”谓(wei)事有所善,“否(fou)”谓(wei)理有所恶,以(yi)臧、否(fou)既异,故(gu)褒贬(bian)亦殊(shu)。谓(wei)若(ruo)隐元年(nian)《左(zuo)氏(shi)》贵仪父结盟,《公羊》善其趣圣;僖元年(nian)《公羊》善齐桓(huan)存邢,故(gu)称(cheng)“师(shi)”,《穀梁》以(yi)为(wei)不足乎扬(yang),故(gu)贬(bian)之(zhi);隐二年(nian)夫人子氏(shi)薨,《左(zuo)氏(shi)》以(yi)为(wei)桓(huan)母,《公羊》以(yi)为(wei)隐母,《穀梁》以(yi)为(wei)隐妻,是三(san)传异也。

盖九(jiu)流分而微(wei)言(yan)隐,异端作而大义乖。

[疏]“盖九”至“义乖”。
  ○释曰(yue)(yue):《汉书·艺文(wen)志》云(yun),孔(kong)子(zi)(zi)既(ji)没,诸(zhu)弟(di)子(zi)(zi)各编成(cheng)(cheng)一(yi)(yi)家(jia)(jia)(jia)(jia)(jia)之(zhi)(zhi)(zhi)言(yan)(yan)(yan),凡为(wei)(wei)(wei)九(jiu)。一(yi)(yi)曰(yue)(yue)儒(ru)家(jia)(jia)(jia)(jia)(jia)流(liu),凡五十(shi)(shi)(shi)(shi)(shi)二(er)家(jia)(jia)(jia)(jia)(jia),八百(bai)三(san)(san)(san)十(shi)(shi)(shi)(shi)(shi)六(liu)篇(pian)(pian)(pian)(pian)(pian)。入(ru)扬雄一(yi)(yi)家(jia)(jia)(jia)(jia)(jia),三(san)(san)(san)十(shi)(shi)(shi)(shi)(shi)八篇(pian)(pian)(pian)(pian)(pian)。“盖(gai)(gai)(gai)出(chu)(chu)(chu)於(wu)(wu)(wu)(wu)司徒之(zhi)(zhi)(zhi)官(guan)(guan)(guan)(guan),助人(ren)君,顺阴(yin)阳(yang),明教(jiao)(jiao)化(hua),游心於(wu)(wu)(wu)(wu)六(liu)艺之(zhi)(zhi)(zhi)中(zhong),留意於(wu)(wu)(wu)(wu)仁义(yi)之(zhi)(zhi)(zhi)际,祖述(shu)尧(yao)舜,宪(xian)章文(wen)武,宗(zong)师仲(zhong)尼(ni),以(yi)(yi)重其(qi)(qi)(qi)言(yan)(yan)(yan),於(wu)(wu)(wu)(wu)道最为(wei)(wei)(wei)高(gao)也(ye)(ye)”。二(er)曰(yue)(yue)道家(jia)(jia)(jia)(jia)(jia)流(liu),凡三(san)(san)(san)十(shi)(shi)(shi)(shi)(shi)七(qi)家(jia)(jia)(jia)(jia)(jia),九(jiu)百(bai)九(jiu)十(shi)(shi)(shi)(shi)(shi)三(san)(san)(san)篇(pian)(pian)(pian)(pian)(pian)。“其(qi)(qi)(qi)本(ben)(ben)盖(gai)(gai)(gai)出(chu)(chu)(chu)於(wu)(wu)(wu)(wu)史官(guan)(guan)(guan)(guan),历记成(cheng)(cheng)败(bai)存亡(wang)祸福(fu)古今之(zhi)(zhi)(zhi)道,然后知(zhi)秉要执本(ben)(ben),清虚以(yi)(yi)自(zi)守(shou),卑弱以(yi)(yi)自(zi)持,此(ci)人(ren)君南面(mian)之(zhi)(zhi)(zhi)术(shu)也(ye)(ye)。合(he)於(wu)(wu)(wu)(wu)尧(yao)之(zhi)(zhi)(zhi)克(ke)让,《易》之(zhi)(zhi)(zhi)谦(qian)谦(qian),一(yi)(yi)谦(qian)而(er)四(si)(si)益。此(ci)其(qi)(qi)(qi)所(suo)(suo)长(zhang)也(ye)(ye)”。三(san)(san)(san)曰(yue)(yue)阴(yin)阳(yang)家(jia)(jia)(jia)(jia)(jia)流(liu),凡三(san)(san)(san)十(shi)(shi)(shi)(shi)(shi)一(yi)(yi)家(jia)(jia)(jia)(jia)(jia),三(san)(san)(san)百(bai)六(liu)十(shi)(shi)(shi)(shi)(shi)九(jiu)篇(pian)(pian)(pian)(pian)(pian)。“盖(gai)(gai)(gai)出(chu)(chu)(chu)於(wu)(wu)(wu)(wu)羲和之(zhi)(zhi)(zhi)官(guan)(guan)(guan)(guan),敬(jing)顺昊天,历象(xiang)日月星(xing)辰,敬(jing)授民时,此(ci)其(qi)(qi)(qi)所(suo)(suo)长(zhang)也(ye)(ye)。及拘者(zhe)为(wei)(wei)(wei)之(zhi)(zhi)(zhi),则(ze)(ze)牵(qian)於(wu)(wu)(wu)(wu)禁忌,泥(ni)於(wu)(wu)(wu)(wu)小数(shu),舍入(ru)事而(er)任(ren)(ren)鬼神也(ye)(ye)”。四(si)(si)曰(yue)(yue)法(fa)家(jia)(jia)(jia)(jia)(jia)流(liu),凡十(shi)(shi)(shi)(shi)(shi)家(jia)(jia)(jia)(jia)(jia),二(er)百(bai)一(yi)(yi)十(shi)(shi)(shi)(shi)(shi)七(qi)篇(pian)(pian)(pian)(pian)(pian)。盖(gai)(gai)(gai)出(chu)(chu)(chu)於(wu)(wu)(wu)(wu)理官(guan)(guan)(guan)(guan),信(xin)赏必(bi)(bi)罚,以(yi)(yi)辅(fu)礼制。《易》曰(yue)(yue):‘先王(wang)以(yi)(yi)明罚饬法(fa)。’此(ci)其(qi)(qi)(qi)所(suo)(suo)长(zhang)也(ye)(ye)。及刻(ke)者(zhe)为(wei)(wei)(wei)之(zhi)(zhi)(zhi),则(ze)(ze)无(wu)教(jiao)(jiao)化(hua),去仁爱(ai),专任(ren)(ren)刑法(fa)也(ye)(ye)”。五曰(yue)(yue)名(ming)家(jia)(jia)(jia)(jia)(jia)流(liu),凡七(qi)家(jia)(jia)(jia)(jia)(jia),三(san)(san)(san)十(shi)(shi)(shi)(shi)(shi)六(liu)篇(pian)(pian)(pian)(pian)(pian)。“盖(gai)(gai)(gai)出(chu)(chu)(chu)於(wu)(wu)(wu)(wu)礼官(guan)(guan)(guan)(guan)。古者(zhe)名(ming)位不(bu)(bu)同(tong),礼亦异数(shu)。孔(kong)子(zi)(zi)曰(yue)(yue):‘必(bi)(bi)也(ye)(ye)正名(ming)乎!名(ming)不(bu)(bu)正则(ze)(ze)言(yan)(yan)(yan)不(bu)(bu)顺,言(yan)(yan)(yan)不(bu)(bu)顺则(ze)(ze)事不(bu)(bu)成(cheng)(cheng)。’此(ci)其(qi)(qi)(qi)所(suo)(suo)长(zhang)也(ye)(ye)”。六(liu)曰(yue)(yue)墨(mo)家(jia)(jia)(jia)(jia)(jia)流(liu),凡六(liu)家(jia)(jia)(jia)(jia)(jia),八十(shi)(shi)(shi)(shi)(shi)六(liu)篇(pian)(pian)(pian)(pian)(pian)。“盖(gai)(gai)(gai)出(chu)(chu)(chu)於(wu)(wu)(wu)(wu)清庙之(zhi)(zhi)(zhi)官(guan)(guan)(guan)(guan)。茅屋采(cai)椽,是以(yi)(yi)贵俭(jian);养三(san)(san)(san)老五更(geng),是以(yi)(yi)兼爱(ai);选士大夫射,是以(yi)(yi)上贤(xian);宗(zong)祀(si)严父,是以(yi)(yi)右鬼;顺四(si)(si)时而(er)行,是以(yi)(yi)非命(ming);以(yi)(yi)孝视天下,是以(yi)(yi)上同(tong)。及蔽者(zhe)为(wei)(wei)(wei)之(zhi)(zhi)(zhi),见(jian)俭(jian)之(zhi)(zhi)(zhi)利,因以(yi)(yi)非礼;推兼爱(ai)之(zhi)(zhi)(zhi)意,而(er)不(bu)(bu)知(zhi)别(bie)亲疏”。七(qi)曰(yue)(yue)纵横家(jia)(jia)(jia)(jia)(jia)流(liu),凡十(shi)(shi)(shi)(shi)(shi)二(er)家(jia)(jia)(jia)(jia)(jia),百(bai)七(qi)篇(pian)(pian)(pian)(pian)(pian)。“盖(gai)(gai)(gai)出(chu)(chu)(chu)於(wu)(wu)(wu)(wu)行人(ren)之(zhi)(zhi)(zhi)官(guan)(guan)(guan)(guan)。孔(kong)子(zi)(zi)曰(yue)(yue):‘诵《诗》三(san)(san)(san)百(bai),使(shi)(shi)於(wu)(wu)(wu)(wu)四(si)(si)方,不(bu)(bu)能(neng)专对,虽多,亦奚以(yi)(yi)为(wei)(wei)(wei)?’又曰(yue)(yue):‘使(shi)(shi)乎,使(shi)(shi)乎!’言(yan)(yan)(yan)其(qi)(qi)(qi)当权(quan)事制宜,受(shou)命(ming)不(bu)(bu)受(shou)辞。此(ci)其(qi)(qi)(qi)所(suo)(suo)长(zhang)也(ye)(ye)。及邪人(ren)为(wei)(wei)(wei)之(zhi)(zhi)(zhi),则(ze)(ze)尚诈谖而(er)弃其(qi)(qi)(qi)信(xin)”。八曰(yue)(yue)杂家(jia)(jia)(jia)(jia)(jia)流(liu),凡二(er)十(shi)(shi)(shi)(shi)(shi)家(jia)(jia)(jia)(jia)(jia),四(si)(si)百(bai)三(san)(san)(san)篇(pian)(pian)(pian)(pian)(pian)。“盖(gai)(gai)(gai)出(chu)(chu)(chu)於(wu)(wu)(wu)(wu)议官(guan)(guan)(guan)(guan),兼儒(ru)、墨(mo)、合(he)名(ming)、法(fa),知(zhi)国体之(zhi)(zhi)(zhi)有此(ci),见(jian)王(wang)治之(zhi)(zhi)(zhi)无(wu)不(bu)(bu)贯,此(ci)其(qi)(qi)(qi)所(suo)(suo)长(zhang)也(ye)(ye)”。九(jiu)曰(yue)(yue)农(nong)家(jia)(jia)(jia)(jia)(jia)流(liu),凡九(jiu)家(jia)(jia)(jia)(jia)(jia),百(bai)一(yi)(yi)十(shi)(shi)(shi)(shi)(shi)四(si)(si)篇(pian)(pian)(pian)(pian)(pian)。“盖(gai)(gai)(gai)出(chu)(chu)(chu)於(wu)(wu)(wu)(wu)农(nong)稷之(zhi)(zhi)(zhi)官(guan)(guan)(guan)(guan),播百(bai)穀,劝农(nong)桑,以(yi)(yi)足衣食。故八政一(yi)(yi)曰(yue)(yue)食,二(er)曰(yue)(yue)货(huo)。孔(kong)子(zi)(zi)曰(yue)(yue):‘所(suo)(suo)重民食。’此(ci)其(qi)(qi)(qi)所(suo)(suo)长(zhang)也(ye)(ye)”。及鄙者(zhe)为(wei)(wei)(wei)之(zhi)(zhi)(zhi),以(yi)(yi)为(wei)(wei)(wei)无(wu)所(suo)(suo)事圣王(wang),欲使(shi)(shi)君臣(chen)并耕,悖上下之(zhi)(zhi)(zhi)序也(ye)(ye)”。此(ci)九(jiu)家(jia)(jia)(jia)(jia)(jia)之(zhi)(zhi)(zhi)术(shu),“皆起於(wu)(wu)(wu)(wu)王(wang)道既(ji)微,诸(zhu)侯(hou)力政,各引(yin)一(yi)(yi)端(duan),崇其(qi)(qi)(qi)所(suo)(suo)善,以(yi)(yi)此(ci)驰(chi)说(shuo),取合(he)於(wu)(wu)(wu)(wu)诸(zhu)侯(hou)”。云(yun)“微言(yan)(yan)(yan)隐”者(zhe),仲(zhong)尼(ni)没而(er)微言(yan)(yan)(yan)绝(jue),故云(yun)“隐”也(ye)(ye)。云(yun)“异端(duan)起而(er)大义(yi)乖”者(zhe),谓同(tong)说(shuo)儒(ru)家(jia)(jia)(jia)(jia)(jia),三(san)(san)(san)传各异,俱述(shu)经旨,而(er)理味有殊也(ye)(ye)。“微言(yan)(yan)(yan)绝(jue),大义(yi)乖”,亦《艺文(wen)志》文(wen)。李奇云(yun):“隐微不(bu)(bu)显之(zhi)(zhi)(zhi)言(yan)(yan)(yan)也(ye)(ye)。”

《左氏》以鬻拳(quan)兵(bing)谏为(wei)(wei)爱(ai)君(jun)(jun),鬻音育。拳(quan)音权(quan)(quan)。文(wen)公纳(na)(na)币(bi)为(wei)(wei)用礼。《穀(gu)梁》以卫辄(zhe)拒父为(wei)(wei)尊祖,不(bu)纳(na)(na)子(zi)(zi)(zi)纠为(wei)(wei)内(nei)恶。纠,居黝反(fan)。《公羊》以祭仲废君(jun)(jun)为(wei)(wei)行权(quan)(quan),祭,侧界(jie)反(fan)。妾(qie)母(mu)称夫(fu)人(ren)为(wei)(wei)合正。以兵(bing)谏为(wei)(wei)爱(ai)君(jun)(jun),是人(ren)主可(ke)得(de)(de)而(er)胁也(ye)(ye);以纳(na)(na)币(bi)为(wei)(wei)用礼,是居丧可(ke)得(de)(de)而(er)婚也(ye)(ye);以拒父为(wei)(wei)尊祖,是为(wei)(wei)子(zi)(zi)(zi)可(ke)得(de)(de)而(er)叛也(ye)(ye);以不(bu)纳(na)(na)子(zi)(zi)(zi)纠为(wei)(wei)内(nei)恶,是仇雠可(ke)得(de)(de)而(er)容也(ye)(ye);以废君(jun)(jun)为(wei)(wei)行权(quan)(quan),是神器可(ke)得(de)(de)而(er)闚也(ye)(ye);闚,本(ben)(ben)又(you)作窥,去(qu)规(gui)反(fan)。以妾(qie)母(mu)为(wei)(wei)夫(fu)人(ren),是嫡庶可(ke)得(de)(de)而(er)齐也(ye)(ye)。嫡,丁历反(fan),本(ben)(ben)又(you)作適(shi),亦(yi)同(tong)。若此之类(lei),伤教害义,不(bu)可(ke)强通(tong)者也(ye)(ye)。△强,其丈反(fan)。

[疏]“《左氏》”至“者也”。
  ○释(shi)曰:鬻拳兵(bing)谏在(zai)庄十九年(nian)(nian)(nian),文(wen)(wen)公纳币(bi)在(zai)文(wen)(wen)二(er)(er)年(nian)(nian)(nian),卫(wei)辄拒父在(zai)哀二(er)(er)年(nian)(nian)(nian),不纳子纠(jiu)在(zai)庄九年(nian)(nian)(nian),祭仲(zhong)废君(jun)在(zai)桓十一年(nian)(nian)(nian),妾(qie)母称(cheng)夫人(ren)在(zai)隐二(er)(er)年(nian)(nian)(nian)。

凡传以(yi)(yi)(yi)通(tong)经为(wei)主,经以(yi)(yi)(yi)必(bi)当(dang)(dang)为(wei)理(li)。当(dang)(dang),丁浪反,下同。夫(fu)至当(dang)(dang)无二,而(er)(er)(er)三(san)传殊说(shuo),庸(yong)得不弃其(qi)所滞,择善而(er)(er)(er)从(cong)乎?既不俱当(dang)(dang),则固容俱失。若至言(yan)幽绝(jue),择善靡从(cong),庸(yong)得不并舍以(yi)(yi)(yi)求宗,据理(li)以(yi)(yi)(yi)通(tong)经乎?舍以(yi)(yi)(yi)音舍。虽我之所是,理(li)未(wei)全当(dang)(dang),安可以(yi)(yi)(yi)得当(dang)(dang)之难(nan),而(er)(er)(er)自绝(jue)於希通(tong)哉!难(nan),乃旦反。

[疏]“凡传”至“通哉”。
  ○释曰:三(san)传(chuan)殊异,皆以(yi)(yi)通(tong)经为主。“当”者(zhe)(zhe)谓中於道也。言(yan)圣人(ren)之经,以(yi)(yi)必中为理(li)。其理(li)既中,计无差二(er),而(er)三(san)传(chuan)殊说,故范(fan)氏(shi)言(yan)不(bu)(bu)得(de)不(bu)(bu)择善而(er)从之。云(yun)“三(san)传(chuan)殊说”者(zhe)(zhe),若隐二(er)年子氏(shi)之说,僖八年用致夫人(ren)之谈是(shi)也。择善而(er)从之,季姬(ji)之遇鄫子,注(zhu)(zhu)云(yun)《左氏(shi)》“近合人(ren)情”,是(shi)也。“并舍以(yi)(yi)求(qiu)宗,据(ju)理(li)以(yi)(yi)通(tong)经乎(hu)”者(zhe)(zhe),谓若子纠、卫辄,范(fan)氏(shi)注(zhu)(zhu)别起异端;季子潜(qian)刃,注(zhu)(zhu)云(yun)“传(chuan)或失(shi)之”;天子六师,方伯一军,示(shi)以(yi)(yi)凝滞(zhi);南季之聘,传(chuan)言(yan)“非正”,范(fan)所不(bu)(bu)取(qu),是(shi)也。

而汉兴以来(lai),瑰望硕儒,瑰,古回反(fan)(fan)。各(ge)信所习(xi),是(shi)非纷错(cuo),错(cuo),七洛反(fan)(fan)。准裁靡定。裁,在代反(fan)(fan),又(you)音才(cai),下同(tong)。故有父(fu)子异同(tong)之论(lun)(lun),石渠(qu)分争(zheng)之说。父(fu)子异同(tong),谓刘(liu)向好(hao)(hao)《穀梁(liang)》,刘(liu)歆(xin)善《左氏》。之论(lun)(lun),力困反(fan)(fan)。石渠(qu),其居反(fan)(fan),阁名,汉宣帝时使诸(zhu)儒讲论(lun)(lun)同(tong)异於石渠(qu)阁也(ye)(ye)。分争(zheng),争(zheng)斗之争(zheng)。废(fei)兴由(you)於好(hao)(hao)恶,好(hao)(hao),呼报反(fan)(fan)。恶,乌路反(fan)(fan)。盛衰(shuai)继之辩讷。字书云:“讷,或作(zuo)呐,乃骨(gu)反(fan)(fan)。”《字诂》云:“讷,迟於言也(ye)(ye)。”包咸《论(lun)(lun)语注》云:“迟钝也(ye)(ye)。”斯盖非通方(fang)之至(zhi)理,诚(cheng)君子之所叹息也(ye)(ye)。

[疏]“而汉”至“息也”。
  ○释曰:旧解云(yun)(yun),“瑰(gui)望(wang)(wang)”者(zhe)(zhe),据容(rong)貌(mao)言(yan)之(zhi)(zhi)。“硕(shuo)儒”者(zhe)(zhe),大(da)德之(zhi)(zhi)称,或当“瑰(gui)望(wang)(wang)”犹美望(wang)(wang)也。云(yun)(yun)“各信所习(xi)(xi),是(shi)非纷错”者(zhe)(zhe),若贾谊(yi)、刘(liu)歆(xin)之(zhi)(zhi)类,服虔、郑(zheng)众之(zhi)(zhi)徒,皆说《左(zuo)氏》之(zhi)(zhi)美,不论二传(chuan)之(zhi)(zhi)得也。云(yun)(yun)“父(fu)子异同(tong)之(zhi)(zhi)论”者(zhe)(zhe),若刘(liu)向注意(yi)《穀(gu)(gu)梁(liang)(liang)(liang)》,子歆(xin)专精《左(zuo)氏》,是(shi)其(qi)异也;贾景(jing)伯父(fu)子及陈元父(fu)子皆习(xi)(xi)《左(zuo)氏》,不学(xue)二传(chuan),是(shi)其(qi)同(tong)也。或解“异同(tong)”总(zong)据刘(liu)向父(fu)子言(yan)之(zhi)(zhi),理亦通。云(yun)(yun)“石(shi)渠”者(zhe)(zhe),汉之(zhi)(zhi)学(xue)名,论事校(xiao)文,多在其(qi)内,故(gu)张平子云(yun)(yun):“天禄(lu)石(shi)渠,校(xiao)文之(zhi)(zhi)处。”“分争”者(zhe)(zhe),若刘(liu)歆(xin)欲(yu)专立《左(zuo)氏》,而(er)(er)移书(shu)大(da)常(chang),诸儒不从,反为(wei)排摈;陈元上疏论二传(chuan)之(zhi)(zhi)短(duan),亦被喧嚣,是(shi)也。云(yun)(yun)“废兴(xing)由(you)於好(hao)恶”者(zhe)(zhe),若景(jing)帝好(hao)《公(gong)羊(yang)》,胡毋之(zhi)(zhi)学(xue)兴(xing),仲舒之(zhi)(zhi)义立;宣(xuan)帝善《穀(gu)(gu)梁(liang)(liang)(liang)》,而(er)(er)千秋(qiu)之(zhi)(zhi)道起,刘(liu)向之(zhi)(zhi)意(yi)存也。云(yun)(yun)“盛衰继之(zhi)(zhi)辩讷”者(zhe)(zhe),若武帝时《公(gong)羊(yang)》师董仲舒有才辩,《穀(gu)(gu)梁(liang)(liang)(liang)》师江翁性(xing)讷,《公(gong)羊(yang)》於是(shi)大(da)兴(xing),《穀(gu)(gu)梁(liang)(liang)(liang)》遂尔浸废;其(qi)后鲁(lu)人(ren)荣广善《穀(gu)(gu)梁(liang)(liang)(liang)》,与(yu)《公(gong)羊(yang)》师眭(sui)孟辩论大(da)义,眭(sui)孟数至穷(qiong)屈,《穀(gu)(gu)梁(liang)(liang)(liang)》於是(shi)又兴(xing),《公(gong)羊(yang)》还复浸息(xi)。道有升降,在乎其(qi)人(ren),不复论其(qi)得失,故(gu)云(yun)(yun)可叹(tan)息(xi)也。

《左氏(shi)》艳而(er)(er)富(fu),其失也(ye)巫艳,移验反。巫音无。《穀梁》清(qing)而(er)(er)婉(wan),其失也(ye)短。婉(wan),於阮反。《公羊》辩而(er)(er)裁,其失也(ye)俗。若能(neng)富(fu)而(er)(er)不(bu)巫,清(qing)而(er)(er)不(bu)短,裁而(er)(er)不(bu)俗,则(ze)深於其道者也(ye)。故君(jun)子之於《春秋》,没身(shen)而(er)(er)已矣(yi)。

[疏]“左氏”至“已矣”。
  ○释(shi)曰:左丘明身为(wei)国史,躬览载籍,属(shu)辞(ci)比(bi)事(shi),有可依据。杨(yang)子(zi)以(yi)为(wei)品藻,范氏以(yi)为(wei)富艳。“艳”者(zhe)(zhe)(zhe),文辞(ci)可美之(zhi)(zhi)(zhi)(zhi)称(cheng)也(ye)(ye)(ye)。云:“其(qi)(qi)失(shi)也(ye)(ye)(ye)巫”者(zhe)(zhe)(zhe),谓多叙鬼(gui)神(shen)之(zhi)(zhi)(zhi)(zhi)事(shi),预言(yan)祸福之(zhi)(zhi)(zhi)(zhi)期,申(shen)生(sheng)之(zhi)(zhi)(zhi)(zhi)讬(tuo)狐(hu)突,荀偃死不受(shou)含,伯有之(zhi)(zhi)(zhi)(zhi)厉,彭生(sheng)之(zhi)(zhi)(zhi)(zhi)妖是(shi)也(ye)(ye)(ye)。云“清而(er)婉”者(zhe)(zhe)(zhe),辞(ci)清义通,若(ruo)论隐公之(zhi)(zhi)(zhi)(zhi)小(xiao)惠,虞公之(zhi)(zhi)(zhi)(zhi)中知(zhi)是(shi)也(ye)(ye)(ye)。云“其(qi)(qi)失(shi)也(ye)(ye)(ye)短”者(zhe)(zhe)(zhe),谓元年(nian)大义而(er)无传(chuan),益(yi)师(shi)不日之(zhi)(zhi)(zhi)(zhi)恶略而(er)不言(yan)是(shi)也(ye)(ye)(ye)。云“辩(bian)而(er)裁”者(zhe)(zhe)(zhe),“辩(bian)”谓说事(shi)分(fen)明,“裁”谓善(shan)能(neng)裁断,若(ruo)断元年(nian)五“始”,益(yi)师(shi)三(san)“辞(ci)”,“美恶不嫌同辞(ci),贵贱不嫌同号”是(shi)也(ye)(ye)(ye)。旧解以(yi)为(wei)“裁”谓才辩(bian),恐非(fei)也(ye)(ye)(ye)。云“其(qi)(qi)失(shi)也(ye)(ye)(ye)俗”者(zhe)(zhe)(zhe),若(ruo)单伯之(zhi)(zhi)(zhi)(zhi)淫叔姬,鄫(ceng)子(zi)之(zhi)(zhi)(zhi)(zhi)请鲁女,论叔术之(zhi)(zhi)(zhi)(zhi)妻(qi)嫂(sao)是(shi)非(fei),说季(ji)子(zi)之(zhi)(zhi)(zhi)(zhi)兄(xiong)弟饮食是(shi)也(ye)(ye)(ye)。云“没(mei)身而(er)已矣”者(zhe)(zhe)(zhe),三(san)传(chuan)虽说《春秋》,各有长(zhang)短,明非(fei)积年(nian)所能(neng)精究,故要以(yi)没(mei)身为(wei)限也(ye)(ye)(ye)。

升平之末(mo),岁次大梁,先君北蕃回轸(zhen)蕃,方元反,又作(zuo)藩。顿(dun)驾(jia)于(yu)吴,乃(nai)帅门生(sheng)故吏、我兄(xiong)(xiong)弟(di)子(zi)姪,姪,徒节反,《字林(lin)》丈一反。杜(du)预注《左氏(shi)传》云:“兄(xiong)(xiong)子(zi)曰姪。”研讲六籍,次及三传。《左氏(shi)》则(ze)有服、杜(du)之注,《公羊》则(ze)有何、严之训。释(shi)《穀梁传》者虽近(jin)十家,近(jin),附(fu)近(jin)之近(jin)。皆肤浅末(mo)学,不(bu)经师匠。辞理典据,既无可观,又引《左氏(shi)》、《公羊》以解此传,文(wen)义(yi)违(wei)反,斯(si)害也已。

[疏]“升平”至“也已”。
  ○释曰(yue):此范(fan)氏言(yan)已注(zhu)述之(zhi)(zhi)(zhi)意也(ye)。“升(sheng)平”者(zhe),晋之(zhi)(zhi)(zhi)年号。“岁(sui)”谓(wei)大(da)岁(sui)也(ye)。“大(da)梁(liang)”是(shi)(shi)十(shi)(shi)二次(ci)名也(ye)。“先君”谓(wei)宁之(zhi)(zhi)(zhi)父注(zhu)也(ye)。“门生”,同门后生。“故(gu)吏”谓(wei)昔日君臣(chen),江、徐之(zhi)(zhi)(zhi)属是(shi)(shi)也(ye)。“兄弟(di)子(zi)侄”,即邵(shao)、凯、雍(yong)、泰之(zhi)(zhi)(zhi)等是(shi)(shi)也(ye)。“六籍”者(zhe),谓(wei)《易》、《诗》、《书》、《礼》、乐(le)与(yu)《春(chun)秋》也(ye)。“服(fu)、杜(du)(du)”者(zhe),即服(fu)虔、杜(du)(du)预(yu)也(ye)。“何(he)、严”者(zhe),即何(he)休(xiu)、严彭祖也(ye)。“近(jin)十(shi)(shi)家”者(zhe),魏晋已来注(zhu)《穀梁(liang)》者(zhe),有尹(yin)更始、唐固(gu)、麋信、孔演、江熙、程(cheng)阐、徐仙民、徐乾、刘(liu)瑶、胡讷(ne)之(zhi)(zhi)(zhi)等,故(gu)曰(yue)“近(jin)十(shi)(shi)家”也(ye)。范(fan)不云注(zhu)二传得失,直言(yan)注(zhu)《穀梁(liang)》肤浅末学者(zhe),旧解以为服(fu)、杜(du)(du)、何(he)、严皆(jie)深於义理,不可复加,故(gu)不论(lun)之(zhi)(zhi)(zhi);以注(zhu)《穀梁(liang)》者(zhe),皆(jie)不经师匠,故(gu)偏论(lun)之(zhi)(zhi)(zhi)。或当方(fang)便注(zhu)《穀梁(liang)》,故(gu)言(yan)其短(duan)也(ye)。

於是乃商(shang)略名例,敷陈(chen)疑滞,博示(shi)诸儒同异(yi)之(zhi)说。昊(hao)(hao)天(tian)(tian)不吊,大山其(qi)(qi)颓。昊(hao)(hao)天(tian)(tian),胡老反。《诗》云(yun):“欲报之(zhi)德,昊(hao)(hao)天(tian)(tian)亡极。”本又(you)作旻,亡巾(jin)反。匍匐墓次,死亡无(wu)日(ri)。匍音(yin)蒲(pu),又(you)音(yin)扶。匐,蒲(pu)北反,又(you)音(yin)服。日(ri)月逾迈,逾音(yin)榆。跂(qi)及视息。跂(qi),丘弭反,又(you)丘豉反。乃与(yu)二(er)三学士及诸子弟(di)(di)各(ge)记所识,并言其(qi)(qi)意(yi)。业未及终,严霜夏坠(zhui),坠(zhui),直(zhi)类(lei)反。从弟(di)(di)彫落,从,才用(yong)反。二(er)子泯没。泯,忘忍反,又(you)作汦。天(tian)(tian)实丧(sang)予,丧(sang),息浪反。何痛如之(zhi)!今撰诸子之(zhi)言,各(ge)记其(qi)(qi)姓名,名曰《春秋穀梁传集解》。

[疏]“於是”至“《集解》”。
  ○释曰(yue):“商略(lve)名例(li)”者,即范氏(shi)别为(wei)(wei)略(lve)例(li)百(bai)馀(yu)条是也。言(yan)“旻天”者,以父卒,故(gu)以杀方言(yan)之(zhi)。“旻天不吊”,哀(ai)十六(liu)年《左氏(shi)》文(wen)也。云“大山其颓”者,《礼记·檀弓(gong)》文(wen)也。“集(ji)(ji)解(jie)(jie)”者,撰集(ji)(ji)诸子之(zhi)言(yan)以为(wei)(wei)解(jie)(jie),故(gu)曰(yue)集(ji)(ji)解(jie)(jie)。杜预云:“集(ji)(ji)解(jie)(jie)者,谓集(ji)(ji)解(jie)(jie)经传。”与此(ci)异也。  

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