●卷十六·季氏第十六
[疏]正(zheng)义(yi)曰:此篇(pian)论天下无(wu)道,政(zheng)在大夫(fu),故(gu)(gu)孔子(zi)陈其(qi)正(zheng)道,扬(yang)其(qi)衰失(shi),称损(sun)益以(yi)(yi)教人(ren),举(ju)《诗(shi)》、《礼(li)》以(yi)(yi)训子(zi),明君子(zi)之(zhi)行(xing),正(zheng)夫(fu)人(ren)之(zhi)名,以(yi)(yi)前(qian)篇(pian)首章(zhang)(zhang)记卫君灵公失(shi)礼(li),此篇(pian)首章(zhang)(zhang)言鲁臣(chen)季氏专恣,故(gu)(gu)以(yi)(yi)次之(zhi)也。
季(ji)(ji)(ji)氏(shi)(shi)(shi)将(jiang)伐(fa)(fa)颛(zhuan)臾(yu)(yu)。冉(ran)(ran)有、季(ji)(ji)(ji)路见於(wu)(wu)孔(kong)(kong)(kong)(kong)(kong)子(zi)曰(yue)(yue)(yue)(yue)(yue)(yue):“季(ji)(ji)(ji)氏(shi)(shi)(shi)将(jiang)有事於(wu)(wu)颛(zhuan)臾(yu)(yu)。”(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“颛(zhuan)臾(yu)(yu),伏羲(xi)之(zhi)(zhi)(zhi)(zhi)後,风姓之(zhi)(zhi)(zhi)(zhi)国,本鲁之(zhi)(zhi)(zhi)(zhi)附庸(yong),当(dang)(dang)时臣属鲁。季(ji)(ji)(ji)氏(shi)(shi)(shi)贪(tan)其(qi)土地,欲(yu)灭而(er)取(qu)(qu)之(zhi)(zhi)(zhi)(zhi)。冉(ran)(ran)有与(yu)季(ji)(ji)(ji)路为(wei)(wei)(wei)季(ji)(ji)(ji)氏(shi)(shi)(shi)臣,来(lai)告孔(kong)(kong)(kong)(kong)(kong)子(zi)。”)孔(kong)(kong)(kong)(kong)(kong)子(zi)曰(yue)(yue)(yue)(yue)(yue)(yue):“求!无乃尔是过(guo)与(yu)?(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“冉(ran)(ran)求为(wei)(wei)(wei)季(ji)(ji)(ji)氏(shi)(shi)(shi)宰,相(xiang)其(qi)室(shi),为(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)聚敛,故(gu)(gu)孔(kong)(kong)(kong)(kong)(kong)子(zi)独疑求教之(zhi)(zhi)(zhi)(zhi)。”)夫(fu)颛(zhuan)臾(yu)(yu),昔者(zhe)先王以为(wei)(wei)(wei)东蒙(meng)主(zhu),(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“使主(zhu)祭(ji)蒙(meng)山(shan)。”)且(qie)在(zai)邦域(yu)之(zhi)(zhi)(zhi)(zhi)中矣(yi)(yi)(yi)(yi),(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“鲁七百里之(zhi)(zhi)(zhi)(zhi)封,颛(zhuan)臾(yu)(yu)为(wei)(wei)(wei)附庸(yong),在(zai)其(qi)域(yu)中。”)是社(she)稷之(zhi)(zhi)(zhi)(zhi)臣也。何以伐(fa)(fa)为(wei)(wei)(wei)?”(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“已属鲁,为(wei)(wei)(wei)社(she)稷之(zhi)(zhi)(zhi)(zhi)臣,何用灭之(zhi)(zhi)(zhi)(zhi)为(wei)(wei)(wei)?”)冉(ran)(ran)有曰(yue)(yue)(yue)(yue)(yue)(yue):“夫(fu)子(zi)欲(yu)之(zhi)(zhi)(zhi)(zhi),吾(wu)二臣者(zhe)皆不(bu)(bu)(bu)(bu)欲(yu)也。”(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“归咎於(wu)(wu)季(ji)(ji)(ji)氏(shi)(shi)(shi)。”)孔(kong)(kong)(kong)(kong)(kong)子(zi)曰(yue)(yue)(yue)(yue)(yue)(yue):“求!周(zhou)任有言曰(yue)(yue)(yue)(yue)(yue)(yue):‘陈力就列,不(bu)(bu)(bu)(bu)能者(zhe)止。’(马(ma)(ma)曰(yue)(yue)(yue)(yue)(yue)(yue):“周(zhou)任,古之(zhi)(zhi)(zhi)(zhi)良史。言当(dang)(dang)陈其(qi)才力,度(du)己所(suo)(suo)任,以就其(qi)位,不(bu)(bu)(bu)(bu)能则(ze)(ze)当(dang)(dang)止。”)危而(er)不(bu)(bu)(bu)(bu)持,颠(dian)(dian)而(er)不(bu)(bu)(bu)(bu)扶,则(ze)(ze)将(jiang)焉用彼相(xiang)矣(yi)(yi)(yi)(yi)?(包(bao)曰(yue)(yue)(yue)(yue)(yue)(yue):“言辅相(xiang)人(ren)者(zhe),当(dang)(dang)能持危扶颠(dian)(dian)。若不(bu)(bu)(bu)(bu)能,何用相(xiang)为(wei)(wei)(wei)?”)且(qie)尔言过(guo)矣(yi)(yi)(yi)(yi),虎兕出(chu)於(wu)(wu)柙,龟玉(yu)毁(hui)於(wu)(wu)椟(du)中,是谁(shei)之(zhi)(zhi)(zhi)(zhi)过(guo)与(yu)?”(马(ma)(ma)曰(yue)(yue)(yue)(yue)(yue)(yue):“柙,槛(jian)也。椟(du),匮也。失(shi)虎毁(hui)玉(yu),岂(qi)非典守之(zhi)(zhi)(zhi)(zhi)过(guo)邪?”)冉(ran)(ran)有曰(yue)(yue)(yue)(yue)(yue)(yue):“今夫(fu)颛(zhuan)臾(yu)(yu),固(gu)而(er)近於(wu)(wu)费。(马(ma)(ma)曰(yue)(yue)(yue)(yue)(yue)(yue):“固(gu),谓(wei)城郭完坚,兵甲利也。费,季(ji)(ji)(ji)氏(shi)(shi)(shi)邑(yi)。”)今不(bu)(bu)(bu)(bu)取(qu)(qu),後世(shi)必为(wei)(wei)(wei)子(zi)孙忧(you)(you)。”孔(kong)(kong)(kong)(kong)(kong)子(zi)曰(yue)(yue)(yue)(yue)(yue)(yue):“求!君(jun)子(zi)疾夫(fu),(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“疾如(ru)女(nv)之(zhi)(zhi)(zhi)(zhi)言。”)舍曰(yue)(yue)(yue)(yue)(yue)(yue)欲(yu)之(zhi)(zhi)(zhi)(zhi),而(er)必为(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)辞(ci)。(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“舍其(qi)贪(tan)利之(zhi)(zhi)(zhi)(zhi)说,而(er)更作他辞(ci),是所(suo)(suo)疾也。”)丘也闻有国有家者(zhe),不(bu)(bu)(bu)(bu)患(huan)(huan)(huan)寡(gua)而(er)患(huan)(huan)(huan)不(bu)(bu)(bu)(bu)均(jun)(jun),(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“国,诸侯(hou)。家,卿大夫(fu)。不(bu)(bu)(bu)(bu)患(huan)(huan)(huan)土地人(ren)民(min)之(zhi)(zhi)(zhi)(zhi)寡(gua)少,患(huan)(huan)(huan)政(zheng)理之(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)均(jun)(jun)平。”)不(bu)(bu)(bu)(bu)患(huan)(huan)(huan)贫(pin)而(er)患(huan)(huan)(huan)不(bu)(bu)(bu)(bu)安(an),(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“忧(you)(you)不(bu)(bu)(bu)(bu)能安(an)民(min)耳。民(min)安(an)则(ze)(ze)国富。”)盖均(jun)(jun)无贫(pin),和无寡(gua),安(an)无倾。(包(bao)曰(yue)(yue)(yue)(yue)(yue)(yue):“政(zheng)教均(jun)(jun)平,则(ze)(ze)不(bu)(bu)(bu)(bu)贫(pin)矣(yi)(yi)(yi)(yi)。上下(xia)和同,不(bu)(bu)(bu)(bu)患(huan)(huan)(huan)寡(gua)矣(yi)(yi)(yi)(yi)。大小安(an)宁,不(bu)(bu)(bu)(bu)倾危矣(yi)(yi)(yi)(yi)。”)夫(fu)如(ru)是,故(gu)(gu)远人(ren)不(bu)(bu)(bu)(bu)服(fu),则(ze)(ze)文(wen)德以来(lai)之(zhi)(zhi)(zhi)(zhi)。既来(lai)之(zhi)(zhi)(zhi)(zhi),则(ze)(ze)安(an)之(zhi)(zhi)(zhi)(zhi)。今由与(yu)求也,相(xiang)夫(fu)子(zi),远人(ren)不(bu)(bu)(bu)(bu)服(fu),而(er)不(bu)(bu)(bu)(bu)能来(lai)也;邦分(fen)崩离析,而(er)不(bu)(bu)(bu)(bu)能守也;(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“民(min)有畏(wei)心曰(yue)(yue)(yue)(yue)(yue)(yue)分(fen),欲(yu)去曰(yue)(yue)(yue)(yue)(yue)(yue)崩,不(bu)(bu)(bu)(bu)可会聚曰(yue)(yue)(yue)(yue)(yue)(yue)离析。”)而(er)谋动干(gan)戈(ge)於(wu)(wu)邦内(nei),(孔(kong)(kong)(kong)(kong)(kong)曰(yue)(yue)(yue)(yue)(yue)(yue):“干(gan),也。戈(ge),戟(ji)也。”)吾(wu)恐季(ji)(ji)(ji)孙之(zhi)(zhi)(zhi)(zhi)忧(you)(you)不(bu)(bu)(bu)(bu)在(zai)颛(zhuan)臾(yu)(yu),而(er)在(zai)萧(xiao)(xiao)墙之(zhi)(zhi)(zhi)(zhi)内(nei)也。”(郑曰(yue)(yue)(yue)(yue)(yue)(yue):“萧(xiao)(xiao)之(zhi)(zhi)(zhi)(zhi)言肃(su)也。墙,谓(wei)屏也。君(jun)臣相(xiang)见之(zhi)(zhi)(zhi)(zhi)礼,至屏而(er)加肃(su)敬焉,是以谓(wei)之(zhi)(zhi)(zhi)(zhi)萧(xiao)(xiao)墙。後季(ji)(ji)(ji)氏(shi)(shi)(shi)家臣阳虎果囚季(ji)(ji)(ji)桓子(zi)。”)
[疏]“季氏”至“内也”。
○正义曰:此章论鲁卿季氏专恣征伐之事也。“季氏将伐颛臾”者,颛臾,伏羲之後,风姓之国,本鲁之附庸,当时臣属於鲁,而季氏贪其土地,欲灭而取之也。“冉有、季氏见於孔子曰:季氏将有事於颛臾”者,冉有、季路为季氏臣,来告孔子,言季氏将有征伐之事於颛臾也。“孔子曰:求!无乃尔是过与”者,无乃,乃也。尔,女也。虽二子同来告,以冉求为季氏宰,相其室,为之聚敛,故孔子独疑求教之,言将伐颛臾,乃女是罪过与?与,疑辞也。“夫颛臾,昔者先王以为东蒙主”者,言昔者先王始封颛臾为附庸之君,使主祭蒙山。蒙山在东,故曰东蒙。“且在邦域之中矣”者,鲁之封域方七百里,颛臾为附庸,在其域中也。“是社稷之臣也。何以伐为”者,言颛臾已属鲁,为社稷之臣,何用伐灭之为?“冉有曰:夫子欲之,吾二臣者皆不欲也”者,夫子,谓季氏也。冉有归其咎恶於季氏也,故言季氏欲伐,我二人皆不欲也。”孔子曰:求!周任有言曰:陈力就列,不能者止”者,周任,古之良史也。夫子见冉有归咎於季氏,故呼其名,引周任之言以责之。言为人臣者,当陈其才力,度己所任,以就其列位,不能则当自止退也。“危而不持,颠而不扶,则将焉用彼相矣”者,相,谓辅相。焉,何也。言辅相人者,当持其主之倾危,扶其主之颠踬。若其不能,何用彼相为?“且尔言过矣”者,尔,汝也。汝为季氏辅相,而归咎於季氏,自是汝之言罪过矣。“虎兕出於柙,龟玉毁於椟中,是谁之过与”者,此又为辅相之人作譬也。柙,槛也。椟,匮也。虎兕皆猛兽,故设槛以制之。龟玉皆大宝,故设匮以藏之。若虎兕失出於槛,龟玉损毁於匮中,是谁之过与?言是典守者之过也。以喻主君有阙,是辅相者之过也。“冉有曰:今夫颛臾固而近於费,今不取,後世必为子孙忧”者,此冉有乃自言欲伐颛臾之意也。固,谓城郭完坚,兵甲利也。费,季氏邑。言今夫颛臾城郭甲兵坚固,而又近於费邑,若今不伐而取之,後世必为季氏子孙之忧也。“孔子曰:求!君子疾夫,舍曰欲之,而必为之辞”者,孔子见冉有言将伐颛臾之意,故又呼冉有名而责之,如汝之言,君子所憎疾。夫以舍其探利之说,而更作他辞,是所疾也。“丘也闻有国有家者,不患寡而患不均”者,此下孔子又为言其正治之法,以示非臆说,故云丘也闻。国,谓诸侯。家,谓卿大夫。言为诸侯卿大夫者,不患土地人民之寡少,但患政理之不均平也。“不患贫而患不安”者,言不忧国家贫,但忧不能安民耳。民安则国富也。“盖均无贫,和无寡,安无倾”者,孔子既陈其所闻,更为言其理。盖言政教均平,则不贫矣。上下和同,不患寡矣。小大安宁,不倾危矣。如上所闻,此应云“均无寡,安无贫”。而此乃云“均无贫,和无寡,安无倾”者,欲见政教均平,又须上下和睦,然後国富民多,而社稷不倾危也,故衍其文耳。“夫如是,故远人不服,则文德以来之。既来之,则安之”者,言夫政教能均平和安,如此,故远方之人有不服者,则当文德,使远人慕其德化而来。远人既来,当以恩惠安存之。“今由与求也,相夫子”者,谓冉有、季路辅相季氏也。“远人不服而不能来也”者,谓不文德也。“邦分崩离析而不能守也”者,民有异心曰分,欲去曰崩,不可会聚曰离析。言国内之民又不能以恩惠安抚,致有异心,不可会聚,莫能固守也。“而谋动干戈於邦内”者,谓将伐颛臾也。“吾恐季孙之忧不在颛臾,而在萧墙之内也”者,萧墙,谓屏也。萧之言肃也,君臣相见之礼,至屏而加肃敬焉,是以谓之萧墙。孔子,圣人,有先见之明。见季氏家臣擅命,必知将为季氏之祸,因冉有言颛臾後世必为子孙忧,故言吾恐季孙之忧不远在颛臾,而近在萧墙之内。後季氏家臣阳虎果囚季桓子。
○注“孔曰”至“孔子”。
○正义曰:云“颛臾伏羲之後,风姓之国”者,僖二十一年《左传》云:“任、宿、须句、颛臾,风姓也。实司太与有济之祀。”杜注云:“太,伏羲。四国,伏羲之後,故主其祀。颛臾在泰山南武阳县东北”是也。云“本鲁之附庸,当时臣属鲁”者,《王制》云:“公侯田方百里,伯七十里,子男五十里。不能五十里者,不合於天子,附於诸侯,曰附庸。”郑注云:“不合,谓不朝会也。小城曰附庸。附庸者,以国事附於大国,未能以其名通也。”言此颛臾始封为附庸之君,以国事附於鲁耳,犹不为鲁臣,故曰鲁之附庸。春秋之世,强陵弱,众暴寡,故当此季氏之时,而颛臾已属鲁为臣,故曰当时臣属鲁也。
○注“使主祭蒙山”。
○正义曰:《禹贡·徐州》云“蒙羽其艺”。《地理志》云泰山蒙阴县,“蒙山在西南,有祠。颛臾国在蒙山下”。
○注曰“鲁七百里之封,颛臾为附庸,在其域中”。
○正义曰:《明堂位》曰:“成王以周公为有勋劳於天下,是以封周公於曲阜,地方七百里,革车千乘。”郑注云:“曲阜,鲁地,上公之封,地方五百里,加鲁以四等之附庸,方百里者二十四井,五五二十五积四十九,开方之,得七百里。”言其颛臾为附庸,在此七百里封域之中也。
○注“周任,古之良史”。
○正义曰:周大夫也,与史侯、臧文仲并古人立言之贤者也。
○“马曰”至“过邪”。
○正义曰:云“柙,槛也”者,《说文》云“柙,槛也。槛,栊也。一曰圈。以藏虎兕”。《尔雅》云:“兕,似牛。”郭璞云:“一角,青色,重千斤。”《说文》云:“兕如野牛,青毛,其皮坚厚,可制铠。”《交州记》曰:“兕出九德,有一角,角长三尺馀,形如马鞭柄。”是也。云“椟,匮也”者,亦《说文》云也。
○注“孔曰:干,也。戈,戟也”。
○正义曰:干,一名,今谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)旁牌(pai)。《方言》云(yun):“,自关而(er)东,或谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi),或谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)干。关西谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)。是(shi)干、为一也(ye)(ye),施纷(fen)(fen)(fen)以持(chi)之(zhi)(zhi)(zhi)(zhi)(zhi)。”孔(kong)注《尚书·费誓(shi)》云(yun):“施乃(nai)纷(fen)(fen)(fen)。”纷(fen)(fen)(fen)如(ru)绶而(er)小,系於以持(chi)之(zhi)(zhi)(zhi)(zhi)(zhi),且(qie)以为饰也(ye)(ye)。干,也(ye)(ye),并之(zhi)(zhi)(zhi)(zhi)(zhi)以敌,故(gu)《牧(mu)誓(shi)》云(yun)“比尔(er)干也(ye)(ye)”。戈(ge)者(zhe),《考工记》云(yun):“戈(ge),必六尺有六寸(cun)(cun)。其(qi)刃广二寸(cun)(cun),内倍(bei)之(zhi)(zhi)(zhi)(zhi)(zhi),胡三之(zhi)(zhi)(zhi)(zhi)(zhi),援(yuan)四之(zhi)(zhi)(zhi)(zhi)(zhi)。”郑玄(xuan)注云(yun):“戈(ge),今句孑戟也(ye)(ye),或谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)鸡鸣,或谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)拥颈。内谓(wei)(wei)胡以内接礻(shi)必者(zhe)也(ye)(ye),长四寸(cun)(cun)。胡六寸(cun)(cun)。援(yuan)八寸(cun)(cun)。”郑司农(nong)云(yun):“援(yuan),直刃也(ye)(ye),胡,其(qi)孑。”
孔(kong)(kong)子(zi)(zi)曰:“天下(xia)有道(dao)(dao),则(ze)礼(li)乐(le)征伐(fa)自(zi)(zi)天子(zi)(zi)出;天下(xia)无道(dao)(dao),则(ze)礼(li)乐(le)征伐(fa)自(zi)(zi)诸(zhu)侯出。自(zi)(zi)诸(zhu)侯出,盖十世(shi)(shi)(shi)希(xi)(xi)不(bu)失矣(yi);(孔(kong)(kong)曰:“希(xi)(xi),少(shao)也。周幽王(wang)为(wei)犬戎所杀,平王(wang)东迁,周始微弱。诸(zhu)侯自(zi)(zi)作礼(li)乐(le),专行征伐(fa),始於隐公(gong)。至昭(zhao)公(gong)十世(shi)(shi)(shi)失政(zheng),死於乾侯矣(yi)。”)自(zi)(zi)大(da)夫出,五(wu)世(shi)(shi)(shi)希(xi)(xi)不(bu)失矣(yi),(孔(kong)(kong)曰:“季文(wen)子(zi)(zi)初得政(zheng),至桓子(zi)(zi)五(wu)世(shi)(shi)(shi),为(wei)家(jia)臣(chen)阳虎所囚。”)陪(pei)臣(chen)执国命,三世(shi)(shi)(shi)希(xi)(xi)不(bu)失矣(yi)。(马曰:“陪(pei),重也。谓家(jia)臣(chen)。阳虎为(wei)季氏家(jia)臣(chen),至虎三世(shi)(shi)(shi)而出奔齐(qi)。”)天下(xia)有道(dao)(dao),则(ze)政(zheng)不(bu)在大(da)夫。(孔(kong)(kong)曰:“制(zhi)之由君。”)天下(xia)有道(dao)(dao),则(ze)庶人不(bu)议。”(孔(kong)(kong)曰:“无所非议。”)
[疏]“孔曰”至“不议”。
○正义曰:此一章论天下有道、无道,礼乐征伐所出不同,及言衰失之世数也。“孔子曰:天下有道,则礼乐征伐自天子出”者,王者功成制礼,治定作乐,立司马之官,掌九伐之法,诸侯不得制作礼乐,赐弓矢然後专征伐。是天下有道之时,礼乐征伐自天子出也。“天下无道,则礼乐征伐自诸侯出”者,谓天子微弱,诸侯上僭,自作礼乐,专行征伐也。“自诸侯出,盖十世希不失矣”者,希,少也。言政出诸侯,不过十世,必失其位,不失者少也。若鲁昭公出奔齐是也。“自大夫出,五世希不失矣”者,言政在大夫,不过五世,必失其位,不失者少矣。若鲁大夫季桓子为阳虎所囚是也。“陪臣执国命,三世希不失矣”者,陪,重也,谓家臣也。大夫已为臣,故谓家臣为陪臣。言陪臣擅权执国之政命,不过三世,必失其位,不失者少矣。若阳虎三世而出奔齐是也。“天下有道,则政不在大夫”者,元为政命,制之由君也。“天下有道,则庶人不议”者,议谓谤讪。言天下有道,则上酌民言以为政教,所行皆是,则庶人无有非毁谤议也。
○注“孔曰”至“乾侯”。
○正义曰:云“周幽王为犬戎所杀,平王东迁”者,案《周本纪》云:“幽王三年,嬖褒姒,生伯服。幽王欲废太子。太子母,申侯女,而为后。幽王得褒姒,爱之,使废申后,并去太子,用褒姒为后,以其子伯服为太子。幽王之废后去太子也,申侯怒,乃与缯、西夷犬戎共攻幽王。幽王举烽火徵兵,兵莫至。遂杀幽王丽山下,虏褒姒,尽取周赂而去。”隐六年《左传》称:“周桓公言於王曰:‘我周之东迁,晋、郑焉依?’”《周本纪》又云:“於是诸侯乃即申侯,而共立故幽王太子宜臼,是为平王也。”云“周始微弱”者,《地理志》云:“幽王淫褒姒,灭宗周,子平王东居洛邑。”於是王室之尊与诸侯无异,其诗不能复雅,故其诗谓之《王国风》,是周始微弱也。云“诸侯自作礼乐”者,谓僭为天子之礼乐,若鲁昭公之比也。案昭二十五年《公羊传》云:“子家驹曰:‘诸侯僭於天子,大夫僭於诸侯,久矣。’昭公曰:‘吾何僭矣哉?’子家驹曰:‘设两观,乘大辂,朱干玉戚以舞《大夏》,八佾以舞《大武》。’”是也。云“专行征伐”者,谓不由王命,专擅行其征伐。春秋之时,诸侯皆是也。云“始於隐公。至昭公十世失政,死於乾侯”者,隐公名息姑,伯禽七世孙,惠公弗皇子,声子所生,平王四十九年即位。是王室微弱,政在诸侯,始於隐公。隐公卒,弟桓公允立。卒,子庄公同立。卒,子闵公开立。卒,兄僖公申立。卒,子文公兴立。卒,子宣公倭立。卒,子成公黑肱立。卒,子襄公午立。卒,子昭公立。是为十世也。《春秋》昭公二十五年,公孙於齐。三十二年,卒於乾侯。是也。
○注“孔曰”至“所囚”。
○正义曰:“季文子初得政,至桓子五世”者,谓文子、武子、悼子、平子、桓子为五世也。云“为家臣阳虎所囚”者,定五年《左传》云“九月乙亥,阳虎囚季桓子及公父文伯”是也。
○注“阳虎”至“奔齐”。
○正义曰:鲁伐阳(yang)(yang)虎,阳(yang)(yang)虎出奔齐(qi),在定九年。
孔(kong)(kong)子(zi)(zi)曰:“禄之(zhi)(zhi)(zhi)去公(gong)(gong)室五世(shi)矣(yi)(yi),(郑曰:“言此之(zhi)(zhi)(zhi)时,鲁定公(gong)(gong)之(zhi)(zhi)(zhi)初。鲁自东门(men)襄(xiang)仲(zhong)杀文公(gong)(gong)之(zhi)(zhi)(zhi)子(zi)(zi)赤而立(li)宣公(gong)(gong),於是政在大(da)(da)夫(fu)(fu),爵禄不从君出,至定公(gong)(gong)为五世(shi)矣(yi)(yi)。”)政逮於大(da)(da)夫(fu)(fu)四世(shi)矣(yi)(yi),(孔(kong)(kong)曰:“文子(zi)(zi)、武子(zi)(zi)、悼子(zi)(zi)、平子(zi)(zi)。”)故夫(fu)(fu)三(san)桓之(zhi)(zhi)(zhi)子(zi)(zi)孙(sun)(sun)微(wei)矣(yi)(yi)。”(孔(kong)(kong)曰:“三(san)桓,谓仲(zhong)孙(sun)(sun)、叔孙(sun)(sun)、季孙(sun)(sun)。三(san)卿皆(jie)出桓公(gong)(gong),故曰三(san)桓也。仲(zhong)孙(sun)(sun)氏(shi)改其氏(shi)称孟氏(shi),至哀公(gong)(gong)皆(jie)衰。”)
[疏]“孔子”至“微矣”。
○正义曰:此章言鲁公室微弱,政在大夫也。“孔子曰:禄之去公室五世矣”者,谓政在大夫,爵禄不从君出,始於宣公。言此之时,在鲁定公之初,故为五世矣。“政逮於大夫四世矣”者,逮,及也。言君之政令及於大夫,至今四世矣。谓季文子、武子、悼子、平子也。“故夫三桓之子孙微矣”者,三桓谓仲孙、叔孙、季孙。三卿皆出桓公,故曰三桓也。仲孙氏改其氏称孟氏。以礼乐征伐自大夫出,五世希不失,故夫三桓子孙至哀公时皆衰微也。
○注“郑曰”至“世矣”。
○正义曰:“鲁自东门襄仲杀文公之子赤而立宣公”者,文十八年《左传》云“文公二妃敬嬴生宣公。敬嬴嬖,而私事襄仲。宣公长,而属诸襄仲。襄仲欲立之,叔仲不可。仲见于齐侯而请之。齐侯新立,而欲亲鲁,许之。冬十月,仲杀恶及视,而立宣公”是也。《公羊传》作“子赤襄仲居东门,故曰东门襄仲”。云“至定公为五世矣”者,谓宣公、成公、襄公、昭公、定公也。
○注“孔曰:文子、武子、悼子、平子”。
○正义曰:此据《左传》及《世家》文也。
孔(kong)子曰(yue):“益(yi)者三(san)友(you),损者三(san)友(you)。友(you)直,友(you)谅(liang),友(you)多闻(wen),益(yi)矣(yi)。友(you)便(bian)(bian)辟,(马曰(yue):“便(bian)(bian)辟,巧辟人之(zhi)所忌(ji),以求容媚。”)友(you)善柔(rou),(马曰(yue):“面柔(rou)也。”)友(you)便(bian)(bian)佞,损矣(yi)。”(郑曰(yue):“便(bian)(bian),辩也,谓佞而(er)辨。”)
[疏]“孔子”至“损矣”。
○正(zheng)义(yi)曰:此章戒人(ren)(ren)择(ze)友(you)(you)(you)也。“益者(zhe)(zhe)三(san)友(you)(you)(you),损(sun)(sun)(sun)者(zhe)(zhe)三(san)友(you)(you)(you)”者(zhe)(zhe),以人(ren)(ren)为(wei)友(you)(you)(you),损(sun)(sun)(sun)益於己,其类各三(san)也。“友(you)(you)(you)直,友(you)(you)(you)谅,友(you)(you)(you)多(duo)闻,益矣”者(zhe)(zhe),直谓(wei)正(zheng)直,谅谓(wei)诚信,多(duo)闻谓(wei)博学。以此三(san)种之(zhi)人(ren)(ren)为(wei)友(you)(you)(you),则(ze)(ze)有益於己也。“友(you)(you)(you)便辟,友(you)(you)(you)善柔,友(you)(you)(you)便佞(ning),损(sun)(sun)(sun)矣”者(zhe)(zhe),便辟,巧(qiao)辟人(ren)(ren)之(zhi)所忌,以求容媚(mei)者(zhe)(zhe)也。善柔,谓(wei)面柔,和(he)颜悦(yue)色以诱人(ren)(ren)者(zhe)(zhe)也。便,辨也,谓(wei)佞(ning)而复辨。以此三(san)种之(zhi)人(ren)(ren)为(wei)友(you)(you)(you),则(ze)(ze)有损(sun)(sun)(sun)於己也。
孔(kong)(kong)子(zi)曰:“益者(zhe)三乐(le),损(sun)者(zhe)三乐(le)。乐(le)节(jie)礼乐(le),(动(dong)得(de)礼乐(le)之(zhi)节(jie)。)乐(le)道(dao)人之(zhi)善,乐(le)多贤友(you),益矣。乐(le)骄乐(le),(孔(kong)(kong)曰:“恃尊贵以自恣。”)乐(le)佚游,(王曰:“佚游,出(chu)入不(bu)节(jie)。”)乐(le)宴乐(le),损(sun)矣。”(孔(kong)(kong)曰:“宴乐(le),沈(shen)荒(huang)淫渎。三者(zhe),自损(sun)之(zhi)道(dao)。”)
[疏]“孔子”至“损矣”。
○正义曰:此章言人心乐好损益之事,各有三种也。“乐节礼乐”者,谓凡所动作,皆得礼乐之节也。“乐道人之善”者,谓好称人之美也。“乐多贤友”者,谓好多得贤人以为朋友也。言好此三者,於身有益也。“乐骄乐”者,谓恃尊贵以自恣也。“乐佚游”者,谓好出入不节也。“乐宴乐”者,谓好沈荒淫溢也。言好此三者,自损之道也。
○注“沈荒淫渎”。
○正义曰:云(yun)(yun)沉者,《书(shu)(shu)·微(wei)子(zi)》云(yun)(yun)“沉酗(xu)於(wu)(wu)酒”,言人以酒乱,若(ruo)沉没於(wu)(wu)水,故以耽(dan)酒为(wei)沉也(ye)。荒者,废(fei)也(ye),谓有所(suo)好乐而废(fei)所(suo)掌之职事也(ye)。《书(shu)(shu)》云(yun)(yun)“酒荒於(wu)(wu)厥邑”,“内作(zuo)色(se)荒,外作(zuo)禽荒”,皆是淫,训过(guo)(guo)也(ye)。言耽(dan)酒为(wei)过(guo)(guo)差(cha)也(ye)。渎者,嫉慢(man)也(ye)。言无复礼节也(ye)。
孔(kong)子(zi)(zi)曰:“侍於君子(zi)(zi)有三愆:(孔(kong)曰:“愆,过也。”)言(yan)(yan)未(wei)(wei)及(ji)(ji)之(zhi)而言(yan)(yan)谓(wei)之(zhi)躁(zao),(郑曰:“躁(zao),不安静(jing)。”)言(yan)(yan)及(ji)(ji)之(zhi)而不言(yan)(yan)谓(wei)之(zhi)隐,(孔(kong)曰:“隐匿不尽(jin)情(qing)实。”)未(wei)(wei)见颜色(se)而言(yan)(yan)谓(wei)之(zhi)瞽。”(周(zhou)曰:“未(wei)(wei)见君子(zi)(zi)颜色(se)所(suo)趣向,而便逆先意语(yu)者(zhe),犹瞽也。”)
[疏]“孔子”至“之瞽”。
○正义曰:此章戒(jie)卑侍於(wu)(wu)尊(zun),审慎言(yan)(yan)(yan)语之(zhi)法也(ye)。“侍於(wu)(wu)君子(zi)(zi)有三愆”者(zhe),愆,过(guo)也(ye)。言(yan)(yan)(yan)卑侍於(wu)(wu)尊(zun),有三种(zhong)过(guo)失(shi)之(zhi)事。“言(yan)(yan)(yan)未(wei)及之(zhi)而(er)言(yan)(yan)(yan)谓(wei)(wei)之(zhi)躁”者(zhe),谓(wei)(wei)君子(zi)(zi)言(yan)(yan)(yan)事,未(wei)及於(wu)(wu)己(ji)而(er)辄先言(yan)(yan)(yan),是谓(wei)(wei)躁动不安静也(ye)。“言(yan)(yan)(yan)及之(zhi)而(er)不言(yan)(yan)(yan)谓(wei)(wei)之(zhi)隐”者(zhe),谓(wei)(wei)君子(zi)(zi)言(yan)(yan)(yan)论(lun)及己(ji),己(ji)应言(yan)(yan)(yan)而(er)不言(yan)(yan)(yan),是谓(wei)(wei)隐匿不尽情实(shi)也(ye)。“未(wei)见颜(yan)色而(er)言(yan)(yan)(yan)谓(wei)(wei)之(zhi)瞽(gu)”者(zhe),瞽(gu),谓(wei)(wei)无目(mu)之(zhi)人(ren)也(ye)。言(yan)(yan)(yan)未(wei)见君子(zi)(zi)颜(yan)色所趣向,而(er)便逆先意语者(zhe),犹(you)若无目(mu)人(ren)也(ye)。
孔子曰(yue):“君子有三(san)戎:少之时,血气未定,戒(jie)之在色(se)。及(ji)其(qi)壮也(ye),血气方刚,戒(jie)之在斗。及(ji)其(qi)老也(ye),血气既(ji)衰,戒(jie)之在得。”(孔曰(yue):“得,贪得。”)
[疏]“孔子”至“在得”。
○正义曰:此章言君子之(zhi)(zhi)(zhi)人(ren),自(zi)少及老,有(you)三种戒慎之(zhi)(zhi)(zhi)事也(ye)。“少之(zhi)(zhi)(zhi)时,血(xue)(xue)气(qi)(qi)未定(ding),戒之(zhi)(zhi)(zhi)在色”者(zhe),少,谓(wei)(wei)人(ren)年二十(shi)九以下(xia),血(xue)(xue)气(qi)(qi)犹(you)弱,筋骨未定(ding),贪色则自(zi)损,故戒之(zhi)(zhi)(zhi)。“及其壮(zhuang)也(ye),血(xue)(xue)气(qi)(qi)方(fang)刚,戒之(zhi)(zhi)(zhi)在斗(dou)(dou)”者(zhe),壮(zhuang),谓(wei)(wei)气(qi)(qi)力方(fang)当刚强,喜於争斗(dou)(dou),故戒之(zhi)(zhi)(zhi)。“及其老也(ye),血(xue)(xue)气(qi)(qi)既衰,戒之(zhi)(zhi)(zhi)在得(de)”者(zhe),老,谓(wei)(wei)五十(shi)以上。得(de),谓(wei)(wei)贪得(de)。血(xue)(xue)气(qi)(qi)既衰,多好聚敛(lian),故戒之(zhi)(zhi)(zhi)。
孔子曰:“君子有三畏(wei)(wei)(wei)(wei):畏(wei)(wei)(wei)(wei)天命,(顺吉逆(ni)凶,天之命也。)畏(wei)(wei)(wei)(wei)大(da)人(ren)(ren)(ren)(ren),(大(da)人(ren)(ren)(ren)(ren),即(ji)圣人(ren)(ren)(ren)(ren),与天地合(he)其德。)畏(wei)(wei)(wei)(wei)圣人(ren)(ren)(ren)(ren)之言。(深远不可易(yi)知测,圣人(ren)(ren)(ren)(ren)之言也。)小(xiao)(xiao)人(ren)(ren)(ren)(ren)不知天命而不畏(wei)(wei)(wei)(wei)也,(恢疏,故(gu)不知畏(wei)(wei)(wei)(wei)。)狎大(da)人(ren)(ren)(ren)(ren),(直而不肆,故(gu)狎之。)侮圣人(ren)(ren)(ren)(ren)之言。”(不可小(xiao)(xiao)知,故(gu)侮之。)
[疏]“孔子”至“之言”。
○正义曰:此章言君子小人敬慢不同也。“君子有三畏”者,心服曰畏。言君子心所畏服,有三种之事也。“畏天命”者,谓作善,降之百祥;作不善,降之百殃。顺吉逆凶,天之命也,故君子畏之。“畏大人”者,大人即圣人也,与天地合其德,故君子畏之。“畏圣人之言”者,圣人之言,深远不可易知测,故君子畏之也。“小人不知天命而不畏也”者,言小人与君子相反,天道恢疏,故小人不知畏也。“狎大人”者,狎,谓惯忽。圣人直而不肆,故小人忽之。“侮圣人之言”者,侮,谓轻慢。圣人之言,不可小知,故小人轻慢之而不行也。
○注“顺吉逆凶,天之命也”。
○正义曰:《虞书·大禹谟》云:“惠迪吉,从逆凶,惟影响。”孔安国云:“顺道吉,从逆凶,吉凶之报,若影之随形,响之应声,言不虚。”道即天命也,天命无不报,故可畏之。
○注“大人即圣人,与天地合其德”。
○正义曰:《易》云“利见大人”,即圣人也。《乾卦·文言》云“夫大人者,与天地合其德”,庄氏云:“谓覆载也。与日月合其明,谓照临也。与四时合其序,若赏以春夏,刑以秋冬之类也。与鬼神合其吉凶,若福善祸淫也。”此独举天地合其德者,举一隅也。
○注“恢疏,故不知畏”。
○正义曰:案《老子·德经》云:“天网恢恢,疏而不失。”言天之网罗,恢恢疏远,刑淫赏善,不失毫分也。
○注“直而不肆,故狎之”。
○正义曰(yue):肆,谓放肆。言大(da)人(ren)质直而不放肆,故小人(ren)轻(qing)狎之也。
孔子曰:“生(sheng)而知(zhi)之(zhi)者(zhe),上(shang)也(ye)。学而知(zhi)之(zhi)者(zhe),次(ci)也(ye)。困(kun)而学之(zhi),又其次(ci)也(ye)。(孔曰:“困(kun),谓有(you)所(suo)不(bu)通。”)困(kun)而不(bu)学,民斯为下(xia)矣(yi)。”
[疏]“孔子”至“下矣”。
○正义曰:此章劝人学也。“生而知之者,上也”者,谓圣人也。“学而知之者,次也”者,言由学而知道,次於圣人,谓贤人也。“困而学之,又其次也”者,人本不好学,因其行事有所困,礼不通,发愤而学之者,复次於贤人也。“困而不学,民斯为下矣”者,谓知困而不能学,此为下愚之民也。
○注“孔曰:困,谓有所不通”。
○正义曰(yue):言为事不能通达(da)者也。《左传》昭七(qi)年,“公如楚。孟僖(xi)子为介,不能相(xiang)仪(yi)。及楚,不能答郊劳。九月,公至自楚。孟僖(xi)子病不能相(xiang)礼,乃(nai)讲学(xue)(xue)之(zhi)”。是其困而学(xue)(xue)之(zhi)者也。
孔子曰(yue):“君子有九思(si)(si)(si)(si)(si):视(shi)思(si)(si)(si)(si)(si)明(ming),听思(si)(si)(si)(si)(si)聪(cong),色思(si)(si)(si)(si)(si)温,貌(mao)思(si)(si)(si)(si)(si)恭,言思(si)(si)(si)(si)(si)忠,事思(si)(si)(si)(si)(si)敬,疑思(si)(si)(si)(si)(si)问,忿思(si)(si)(si)(si)(si)难,见得思(si)(si)(si)(si)(si)义。”
[疏(shu)]“孔子(zi)”至“思(si)(si)(si)(si)义(yi)(yi)”。正义(yi)(yi)曰(yue):此章言(yan)君(jun)子(zi)有九种(zhong)之事(shi)(shi)当(dang)(dang)用心思(si)(si)(si)(si)虑,使(shi)合礼义(yi)(yi)也(ye)(ye)。“视思(si)(si)(si)(si)明”者(zhe)(zhe)(zhe),目睹为视,见(jian)微(wei)为明,言(yan)君(jun)子(zi)睹视当(dang)(dang)思(si)(si)(si)(si)见(jian)微(wei),若(ruo)离娄也(ye)(ye)。“听(ting)(ting)(ting)思(si)(si)(si)(si)聪”者(zhe)(zhe)(zhe),耳(er)闻为听(ting)(ting)(ting),听(ting)(ting)(ting)远为聪,言(yan)君(jun)子(zi)耳(er)听(ting)(ting)(ting)当(dang)(dang)思(si)(si)(si)(si)闻远,若(ruo)师旷也(ye)(ye)。“色(se)思(si)(si)(si)(si)温(wen)”者(zhe)(zhe)(zhe),言(yan)颜色(se)不(bu)(bu)可(ke)严猛,当(dang)(dang)思(si)(si)(si)(si)温(wen)也(ye)(ye)。“貌思(si)(si)(si)(si)恭”者(zhe)(zhe)(zhe),体(ti)接物,不(bu)(bu)可(ke)骄亢,当(dang)(dang)思(si)(si)(si)(si)恭逊也(ye)(ye)。“言(yan)思(si)(si)(si)(si)忠(zhong)”者(zhe)(zhe)(zhe),凡所言(yan)论(lun),不(bu)(bu)可(ke)隐欺,当(dang)(dang)思(si)(si)(si)(si)尽其忠(zhong)心也(ye)(ye)。“事(shi)(shi)思(si)(si)(si)(si)敬(jing)”者(zhe)(zhe)(zhe),凡人执事(shi)(shi)多惰窳,君(jun)子(zi)常思(si)(si)(si)(si)谨敬(jing)也(ye)(ye)。“疑(yi)思(si)(si)(si)(si)问”者(zhe)(zhe)(zhe),已有疑(yi)事(shi)(shi),不(bu)(bu)使(shi)在躬,当(dang)(dang)思(si)(si)(si)(si)问以(yi)(yi)辨(bian)之也(ye)(ye)。“忿(fen)思(si)(si)(si)(si)难(nan)”者(zhe)(zhe)(zhe),谓人以(yi)(yi)非理忤己,己必(bi)忿(fen)怒(nu)。心虽忿(fen)怒(nu),不(bu)(bu)可(ke)轻(qing)易,当(dang)(dang)思(si)(si)(si)(si)其後(hou)得无患难(nan)乎?若(ruo)一朝(chao)之忿(fen),忘(wang)其身(shen)以(yi)(yi)及其亲,是不(bu)(bu)思(si)(si)(si)(si)难(nan)者(zhe)(zhe)(zhe)也(ye)(ye)。“见(jian)得思(si)(si)(si)(si)义(yi)(yi)”者(zhe)(zhe)(zhe),言(yan)若(ruo)有所得,当(dang)(dang)思(si)(si)(si)(si)义(yi)(yi)然後(hou)取,不(bu)(bu)可(ke)苟也(ye)(ye)。
孔(kong)子曰(yue):“见善(shan)如不及,见不善(shan)如探(tan)汤(tang)。吾见其(qi)(qi)人矣,吾闻(wen)其(qi)(qi)语矣。(孔(kong)曰(yue):“探(tan)汤(tang),喻去恶疾。”)隐居以求其(qi)(qi)志,行义以达其(qi)(qi)道。吾闻(wen)其(qi)(qi)语矣,未见其(qi)(qi)人也。”
[疏]“孔曰”至“人也”。
○正义(yi)曰:此(ci)章(zhang)言(yan)善人(ren)(ren)难得也(ye)。“见(jian)善如(ru)不(bu)及”者(zhe)(zhe)(zhe),言(yan)为(wei)善常(chang)汲(ji)汲(ji)也(ye)。“见(jian)不(bu)善如(ru)探汤”者(zhe)(zhe)(zhe),人(ren)(ren)之探试热汤,其(qi)去之必(bi)速(su),以(yi)喻见(jian)恶事(shi)去之疾(ji)也(ye)。“吾(wu)见(jian)其(qi)人(ren)(ren)矣,吾(wu)闻(wen)其(qi)语矣”者(zhe)(zhe)(zhe),言(yan)今人(ren)(ren)与古人(ren)(ren)皆有能若此(ci)者(zhe)(zhe)(zhe)也(ye)。“隐居以(yi)求(qiu)其(qi)志”者(zhe)(zhe)(zhe),谓(wei)隐Т幽(you)居,以(yi)求(qiu)遂其(qi)己志也(ye)。“行义(yi)以(yi)达其(qi)道”者(zhe)(zhe)(zhe),谓(wei)好行义(yi)事(shi),以(yi)达其(qi)仁道也(ye)。“吾(wu)闻(wen)其(qi)语矣,未见(jian)其(qi)人(ren)(ren)也(ye)”者(zhe)(zhe)(zhe),言(yan)但闻(wen)其(qi)语,说古有此(ci)行之人(ren)(ren)也(ye),今则无有,故未见(jian)其(qi)人(ren)(ren)也(ye)。
齐景公有马(ma)千驷(si),死(si)之日,民无德而称(cheng)(cheng)(cheng)焉。(孔曰(yue)(yue):“千驷(si),四千匹。”)伯(bo)夷、叔齐饿于首(shou)阳之下,(马(ma)曰(yue)(yue):“首(shou)阳山(shan)在河东蒲坂(ban)县华山(shan)之北河曲之中(zhong)。”)民到于今称(cheng)(cheng)(cheng)之,其斯之谓与?(王曰(yue)(yue):“此(ci)所(suo)谓以德为称(cheng)(cheng)(cheng)。”)
[疏]“齐景公”至“谓与”。
○正(zheng)义曰:此章(zhang)贵德也(ye)(ye)(ye)。“齐(qi)(qi)景(jing)公(gong)(gong)有马千(qian)驷(si),死(si)(si)之(zhi)(zhi)日,民无德而称(cheng)焉(yan)”者(zhe),景(jing)公(gong)(gong),齐(qi)(qi)君。景(jing),谥也(ye)(ye)(ye)。马四匹为驷(si)。千(qian)驷(si),四千(qian)匹也(ye)(ye)(ye)。言齐(qi)(qi)君景(jing)公(gong)(gong)虽(sui)富有千(qian)驷(si),及其(qi)死(si)(si)也(ye)(ye)(ye),无德可(ke)称(cheng)。“伯夷(yi)、叔(shu)齐(qi)(qi)饿(e)(e)于首阳(yang)之(zhi)(zhi)下(xia),民到于今称(cheng)之(zhi)(zhi)。其(qi)斯(si)之(zhi)(zhi)谓与”者(zhe),夷(yi)、齐(qi)(qi),孤竹君之(zhi)(zhi)二(er)子(zi),让位周。遇(yu)武王(wang)(wang)伐纣(zhou),谏(jian)之(zhi)(zhi),不入。及武王(wang)(wang)既诛(zhu)纣(zhou),义不食周粟,故于河(he)东郡(jun)蒲(pu)坂(ban)县首阳(yang)山下(xia)采薇而食,终(zhong)饿(e)(e)死(si)(si)。虽(sui)然穷饿(e)(e),民到于今称(cheng)之(zhi)(zhi),以为古之(zhi)(zhi)贤(xian)人。其(qi)此所谓以德为称(cheng)者(zhe)与?
陈亢问於伯(bo)(bo)鱼曰(yue)(yue):“子(zi)亦有(you)异闻(wen)(wen)(wen)乎?”(马曰(yue)(yue):“以为伯(bo)(bo)鱼孔子(zi)之子(zi),所闻(wen)(wen)(wen)当(dang)有(you)异。”)对曰(yue)(yue):“未(wei)也(ye)(ye)。尝独(du)(du)立(li),(孔曰(yue)(yue):“独(du)(du)立(li),谓(wei)孔子(zi)。”)鲤趋而(er)过庭。曰(yue)(yue):‘学诗乎?’对曰(yue)(yue):‘未(wei)也(ye)(ye)。’‘不学诗,无以言。’鲤退(tui)而(er)学诗。他日,又独(du)(du)立(li),鲤趋而(er)过庭。曰(yue)(yue):‘学礼(li)乎?’对曰(yue)(yue):‘未(wei)也(ye)(ye)。’‘不学礼(li),无以立(li)。’鲤退(tui)而(er)学礼(li)。闻(wen)(wen)(wen)斯二者(zhe)。”陈亢退(tui)而(er)喜曰(yue)(yue):“问一得三,闻(wen)(wen)(wen)诗,闻(wen)(wen)(wen)礼(li),又闻(wen)(wen)(wen)君子(zi)之远其子(zi)也(ye)(ye)。”
[疏]“陈亢”至“子也”。
○正义(yi)曰(yue)(yue):此章勉(mian)人为诗(shi)(shi)、为礼(li)(li)(li)(li)(li)也(ye)(ye)。“陈亢问(wen)(wen)(wen)於伯(bo)(bo)鱼(yu)(yu)曰(yue)(yue):子(zi)(zi)(zi)(zi)(zi)亦有(you)异闻(wen)(wen)乎(hu)”者,伯(bo)(bo)鱼(yu)(yu),孔子(zi)(zi)(zi)(zi)(zi)之子(zi)(zi)(zi)(zi)(zi),鲤(li)也(ye)(ye)。弟子(zi)(zi)(zi)(zi)(zi)陈亢以(yi)(yi)(yi)(yi)为伯(bo)(bo)鱼(yu)(yu)是(shi)孔子(zi)(zi)(zi)(zi)(zi)之子(zi)(zi)(zi)(zi)(zi),所(suo)闻(wen)(wen)当有(you)异於馀(yu)人,故问(wen)(wen)(wen)之。“对曰(yue)(yue):未(wei)也(ye)(ye)”者,答言(yan)(yan)未(wei)有(you)异闻(wen)(wen)也(ye)(ye)。“尝独立(li)(li)(li)(li),鲤(li)趋而(er)过庭(ting)。曰(yue)(yue):‘学(xue)(xue)(xue)(xue)(xue)诗(shi)(shi)乎(hu)?’对曰(yue)(yue):‘未(wei)也(ye)(ye)。’‘不(bu)学(xue)(xue)(xue)(xue)(xue)诗(shi)(shi),无(wu)(wu)以(yi)(yi)(yi)(yi)言(yan)(yan)。’鲤(li)退(tui)(tui)而(er)学(xue)(xue)(xue)(xue)(xue)诗(shi)(shi)”者,伯(bo)(bo)鱼(yu)(yu)对陈亢言(yan)(yan),虽未(wei)有(you)异闻(wen)(wen),有(you)时夫(fu)(fu)子(zi)(zi)(zi)(zi)(zi)曾(ceng)独立(li)(li)(li)(li)於堂,鲤(li)疾趋而(er)过其中庭(ting)。夫(fu)(fu)子(zi)(zi)(zi)(zi)(zi)谓己曰(yue)(yue):“学(xue)(xue)(xue)(xue)(xue)诗(shi)(shi)乎(hu)?”己即对曰(yue)(yue):“未(wei)也(ye)(ye)。”夫(fu)(fu)子(zi)(zi)(zi)(zi)(zi)又(you)(you)言(yan)(yan):“不(bu)学(xue)(xue)(xue)(xue)(xue)诗(shi)(shi),无(wu)(wu)以(yi)(yi)(yi)(yi)言(yan)(yan)。”以(yi)(yi)(yi)(yi)古(gu)者会同(tong),皆(jie)赋诗(shi)(shi)见意,若不(bu)学(xue)(xue)(xue)(xue)(xue)之,何以(yi)(yi)(yi)(yi)为言(yan)(yan)也(ye)(ye)?鲤(li)於是(shi)退(tui)(tui)而(er)遂学(xue)(xue)(xue)(xue)(xue)通於诗(shi)(shi)也(ye)(ye)。“他(ta)日,又(you)(you)独立(li)(li)(li)(li),鲤(li)趋而(er)过庭(ting)。曰(yue)(yue):‘学(xue)(xue)(xue)(xue)(xue)礼(li)(li)(li)(li)(li)乎(hu)?’对曰(yue)(yue):‘未(wei)也(ye)(ye)。’‘不(bu)学(xue)(xue)(xue)(xue)(xue)礼(li)(li)(li)(li)(li),无(wu)(wu)以(yi)(yi)(yi)(yi)立(li)(li)(li)(li)。’鲤(li)退(tui)(tui)而(er)学(xue)(xue)(xue)(xue)(xue)礼(li)(li)(li)(li)(li)”者,谓异日夫(fu)(fu)子(zi)(zi)(zi)(zi)(zi)又(you)(you)尝独立(li)(li)(li)(li),而(er)伯(bo)(bo)鱼(yu)(yu)趋过。夫(fu)(fu)子(zi)(zi)(zi)(zi)(zi)训之曰(yue)(yue):“学(xue)(xue)(xue)(xue)(xue)礼(li)(li)(li)(li)(li)乎(hu)?”答言(yan)(yan):“未(wei)也(ye)(ye)。”夫(fu)(fu)子(zi)(zi)(zi)(zi)(zi)又(you)(you)言(yan)(yan):“若不(bu)学(xue)(xue)(xue)(xue)(xue)礼(li)(li)(li)(li)(li),无(wu)(wu)以(yi)(yi)(yi)(yi)立(li)(li)(li)(li)身(shen)。”以(yi)(yi)(yi)(yi)礼(li)(li)(li)(li)(li)者,恭俭庄敬。人有(you)礼(li)(li)(li)(li)(li)则安(an),无(wu)(wu)礼(li)(li)(li)(li)(li)则危,故不(bu)学(xue)(xue)(xue)(xue)(xue)之,则无(wu)(wu)以(yi)(yi)(yi)(yi)立(li)(li)(li)(li)其身(shen)也(ye)(ye)。鲤(li)於是(shi)退(tui)(tui)而(er)学(xue)(xue)(xue)(xue)(xue)通於礼(li)(li)(li)(li)(li)。“闻(wen)(wen)斯二(er)者”,盖言(yan)(yan)别无(wu)(wu)异闻(wen)(wen),但(dan)(dan)闻(wen)(wen)此诗(shi)(shi)、礼(li)(li)(li)(li)(li)二(er)者也(ye)(ye)。“陈亢退(tui)(tui)而(er)喜”者,既问(wen)(wen)(wen)伯(bo)(bo)鱼(yu)(yu),退(tui)(tui)而(er)喜悦(yue)也(ye)(ye)。“曰(yue)(yue):问(wen)(wen)(wen)一得(de)(de)三(san)(san),闻(wen)(wen)诗(shi)(shi),闻(wen)(wen)礼(li)(li)(li)(li)(li),又(you)(you)闻(wen)(wen)君子(zi)(zi)(zi)(zi)(zi)之远(yuan)其子(zi)(zi)(zi)(zi)(zi)也(ye)(ye)”者,亢言(yan)(yan):始但(dan)(dan)问(wen)(wen)(wen)异闻(wen)(wen),是(shi)问(wen)(wen)(wen)一也(ye)(ye)。今乃闻(wen)(wen)诗(shi)(shi)可以(yi)(yi)(yi)(yi)言(yan)(yan),礼(li)(li)(li)(li)(li)可以(yi)(yi)(yi)(yi)立(li)(li)(li)(li),且(qie)鲤(li)也(ye)(ye)过庭(ting),方始受训,则知(zhi)不(bu)常嘻嘻亵慢,是(shi)又(you)(you)闻(wen)(wen)君子(zi)(zi)(zi)(zi)(zi)之疏(shu)远(yuan)其子(zi)(zi)(zi)(zi)(zi)也(ye)(ye),故为得(de)(de)三(san)(san),所(suo)以(yi)(yi)(yi)(yi)喜也(ye)(ye)。
邦君(jun)(jun)(jun)之(zhi)妻,君(jun)(jun)(jun)称(cheng)(cheng)之(zhi)曰(yue)(yue)夫(fu)人(ren),夫(fu)人(ren)自称(cheng)(cheng)曰(yue)(yue)小(xiao)童,邦人(ren)称(cheng)(cheng)之(zhi)曰(yue)(yue)君(jun)(jun)(jun)夫(fu)人(ren),称(cheng)(cheng)诸异(yi)邦曰(yue)(yue)寡(gua)小(xiao)君(jun)(jun)(jun)。异(yi)邦人(ren)称(cheng)(cheng)之(zhi)亦曰(yue)(yue)君(jun)(jun)(jun)夫(fu)人(ren)。(孔曰(yue)(yue):“小(xiao)君(jun)(jun)(jun),君(jun)(jun)(jun)夫(fu)人(ren)之(zhi)称(cheng)(cheng)。对异(yi)所谦,故曰(yue)(yue)寡(gua)小(xiao)君(jun)(jun)(jun)。当(dang)此之(zhi)时(shi),诸侯嫡妾不(bu)正,称(cheng)(cheng)号不(bu)审,故孔子正言其礼也。”)
[疏]“邦君”至“夫人”。
○正(zheng)义曰(yue)(yue):此(ci)章正(zheng)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)称也(ye)(ye)(ye)。“邦(bang)(bang)(bang)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)妻”者,诸(zhu)侯(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)也(ye)(ye)(ye)。妻者,齐(qi)也(ye)(ye)(ye),言(yan)(yan)与(yu)夫(fu)(fu)(fu)齐(qi)体(ti),上下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)通称,故(gu)(gu)曰(yue)(yue)邦(bang)(bang)(bang)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)妻也(ye)(ye)(ye)。“君(jun)(jun)(jun)(jun)(jun)(jun)(jun)称之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)”者,夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)也(ye)(ye)(ye),能扶成人(ren)(ren)(ren)(ren)(ren)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)德也(ye)(ye)(ye)。邦(bang)(bang)(bang)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)自(zi)称其(qi)(qi)妻则(ze)曰(yue)(yue)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)也(ye)(ye)(ye)。“夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)自(zi)称曰(yue)(yue)小童”者,自(zi)称谦言(yan)(yan)己(ji)小弱之(zhi)(zhi)(zhi)(zhi)(zhi)童稚也(ye)(ye)(ye)。“邦(bang)(bang)(bang)人(ren)(ren)(ren)(ren)(ren)称之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)”者,谓国(guo)中之(zhi)(zhi)(zhi)(zhi)(zhi)臣民(min)言(yan)(yan)则(ze)系君(jun)(jun)(jun)(jun)(jun)(jun)(jun)而称之(zhi)(zhi)(zhi)(zhi)(zhi),言(yan)(yan)是君(jun)(jun)(jun)(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren),故(gu)(gu)曰(yue)(yue)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)也(ye)(ye)(ye)。“称诸(zhu)异(yi)邦(bang)(bang)(bang)曰(yue)(yue)寡小君(jun)(jun)(jun)(jun)(jun)(jun)(jun)”者,诸(zhu),於也(ye)(ye)(ye)。谓己(ji)国(guo)臣民(min)称己(ji)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)於他(ta)国(guo)之(zhi)(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren)(ren),则(ze)曰(yue)(yue)寡小君(jun)(jun)(jun)(jun)(jun)(jun)(jun)。对(dui)(dui)异(yi)邦(bang)(bang)(bang)谦也(ye)(ye)(ye)。以对(dui)(dui)异(yi)邦(bang)(bang)(bang)称君(jun)(jun)(jun)(jun)(jun)(jun)(jun)曰(yue)(yue)寡君(jun)(jun)(jun)(jun)(jun)(jun)(jun),谦言(yan)(yan)寡德之(zhi)(zhi)(zhi)(zhi)(zhi)君(jun)(jun)(jun)(jun)(jun)(jun)(jun),夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)对(dui)(dui)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)为小,故(gu)(gu)曰(yue)(yue)寡小君(jun)(jun)(jun)(jun)(jun)(jun)(jun)也(ye)(ye)(ye)。“异(yi)邦(bang)(bang)(bang)人(ren)(ren)(ren)(ren)(ren)称之(zhi)(zhi)(zhi)(zhi)(zhi)亦曰(yue)(yue)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)”者,谓称他(ta)国(guo)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)妻亦曰(yue)(yue)君(jun)(jun)(jun)(jun)(jun)(jun)(jun)夫(fu)(fu)(fu)人(ren)(ren)(ren)(ren)(ren)也(ye)(ye)(ye)。以当(dang)此(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)时,诸(zhu)侯(hou)嫡妾不正(zheng),称号不审,故(gu)(gu)孔子正(zheng)言(yan)(yan)其(qi)(qi)礼也(ye)(ye)(ye)。