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毛诗正义卷一 一之四在线阅读

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卷一 一之四

  《草虫》,大夫妻能以礼自防也。
  ○虫,直忠反(fan),本或作虫,非(fei)也。虫音许鬼反(fan),《草木疏》云:“一(yi)名负蠜,大小长短如蝗而青(qing)也。”

[疏]“《草虫》三章,章七句”至“自防”。
  ○正义曰(yue):作《草虫》诗者(zhe),言(yan)大夫(fu)妻能(neng)以礼(li)自防(fang)也(ye)。经言(yan)在室则夫(fu)唱乃随(sui),既嫁(jia)则忧不当其(qi)礼(li),皆是(shi)以礼(li)自防(fang)之事。

喓々草虫,趯趯阜螽。兴也。喓々,声也。草虫,常羊也。趯趯,跃也。阜螽,蠜也。卿大夫之妻,待礼而行,随从君子。笺云:草虫鸣,阜螽跃而从之,异种同类,犹男女嘉时以礼相求呼。
  ○喓,於遥反。趯,讬历反。阜音妇。螽音终,李巡云:“蝗子也。”《草本疏》云:“今人谓蝗子为螽。”跃音药。蠜音烦。种,章勇反。未见君子,忧心忡忡。忡忡,犹冲冲也。妇人虽適人,有归宗之义。笺云:未见君子者,谓在涂时也。在涂而忧,忧不当君子,无以宁父母,故心冲冲然。是其不自绝於其族之情。
  ○忡,敕中反。当,丁浪反,下同。亦既见止,亦既覯止,我心则降。止,辞也。覯,遇。降下也。笺云:既见,谓已同牢而食也。既覯,谓已昏也。始者忧於不当,今君子待已以礼,庶自此可以宁父母,故心下也。《易》曰:“男女覯精,万物化生。”
  ○覯(gou),古豆反。降(jiang),户江反。

[疏]“喓々”至“则降”。
  ○正义曰:言喓々然鸣而相呼者,草虫也。趯趯然跃而从之者,阜螽也。以兴以礼求女者,大夫;随从君子者,其妻也。此阜螽乃待草虫鸣,而后从之,而与相随也。以兴大夫之妻必待大夫呼己而后从之,与俱去也。既已随从君子,行嫁在涂,未见君子之时,父母忧己,恐其见弃,己亦恐不当君子,无以宁父母之意,故忧心冲冲然。亦既见君子,与之同牢而食;亦既遇君子,与之卧息於寝,知其待己以礼,庶可以安父母,故我心之忧即降下也。
  ○传“草虫”至“螽蠜”。
  ○正义曰:《释虫》云:“草虫,负蠜。”郭璞曰:“常羊也。”陆机云:“小大长短如蝗也。奇音青色,好在茅草中。”《释虫》又云:“阜螽,蠜。”李巡曰:“蝗子也。”陆机云:“今人谓蝗子为螽子,兖州人谓之螣。许慎云:‘蝗,螽也。’蔡邕云:‘螽,蝗也。’明一物。”定本云“阜螽,蠜”,依《尔雅》云,则俗本云“螽蠜”者,衍字也。笺“草虫”至“求呼”。
  ○正义曰:言异种同类者,以《尔雅》别文而释,故知异种;今闻声而相从,故知同类也。以其种类大同,故闻其声,跳跃而相从,犹男女嘉时以礼相求呼也。嘉时者,谓嘉善之时,郑为仲春之月也。以此善时相求呼,不为草虫而记时也。《出车》笺云:“草虫鸣,晚秋之时。”
  ○传“妇人”至“之义”。
  ○正义曰:妇人虽適人,若不当夫氏,为夫所出,还来归宗,谓被出也。
  ○笺“未见”至“涂时”。
  ○正义曰:知者,以上文说“待礼而行,随从君子”,则已去父母之家矣。下文“亦既见止”,谓同牢而食,则巳至夫家矣。此未见之文居其中,故知在涂时也。此章首已论行嫁之事,故下采蕨、采薇皆为在涂所见,文在未见之前,尚为在涂,则未见之言,在涂明矣。案《昏义》云“婿亲受之於父母”,则在家已见矣。今在涂言未见者,谓不见君子接待之礼而心忧,非谓未见其面目而已。
  ○笺“忧不”至“之情”。正义曰:知忧不当君子者,以未见而心忧,既见即心下,故知忧不当君子也。又知忧无以宁父母者,此大夫之妻,能以礼自防者也,必不苟求亲爱。《斯干》曰“无父母贻罹”,明父母以见弃为忧。己缘父母之心,忧不当君子无以宁父母也。又申说传“归宗之义”,忧不当夫意,虑反宗族,是其不自绝於族亲之情也。
  ○笺“既见”至“化生”。
  ○正(zheng)义曰:知既(ji)(ji)见谓(wei)同牢而食(shi)(shi)者(zhe)(zhe)(zhe),以(yi)文在“既(ji)(ji)覯(gou)(gou)”之(zhi)(zhi)(zhi)上。案(an)《昏礼(li)》“妇至,主人(ren)揖妇以(yi)入,席(xi)(xi)于奥”,即陈同牢之(zhi)(zhi)(zhi)馔。“三(san)饭卒(zu)食(shi)(shi)”,乃云(yun)(yun)(yun):“御衽席(xi)(xi)於奥,媵衽良(liang)席(xi)(xi)在东(dong),皆有枕(zhen)北(bei)趾(zhi)。主人(ren)入,亲脱妇缨(ying),烛出。”注云(yun)(yun)(yun):“昏礼(li)毕(bi),将卧(wo)息(xi)。”是(shi)先同牢,后与(yu)(yu)夫(fu)相(xiang)(xiang)遇也(ye)。遇与(yu)(yu)夫(fu)为礼(li),即见,非直(zhi)空见也(ye),故(gu)知据同牢而食(shi)(shi),亦(yi)与(yu)(yu)夫(fu)为礼(li)也(ye)。言“既(ji)(ji)覯(gou)(gou)”谓(wei)已(yi)昏者(zhe)(zhe)(zhe),谓(wei)已(yi)经一昏,得(de)君(jun)(jun)子(zi)遇接之(zhi)(zhi)(zhi)故(gu)也(ye),所以(yi)既(ji)(ji)见、既(ji)(ji)覯(gou)(gou)并言。乃云(yun)(yun)(yun)我心即降者(zhe)(zhe)(zhe),以(yi)同牢初见君(jun)(jun)子(zi)待己颜色之(zhi)(zhi)(zhi)和,己虽少慰(wei)君(jun)(jun)子(zi)之(zhi)(zhi)(zhi)心,尚未可知。至於既(ji)(ji)遇情(qing)亲,知君(jun)(jun)子(zi)之(zhi)(zhi)(zhi)於己厚,庶几从(cong)此以(yi)往稍得(de)夫(fu)意(yi),其(qi)可以(yi)宁(ning)父母,故(gu)心下。二(er)者(zhe)(zhe)(zhe)相(xiang)(xiang)因,故(gu)并言之(zhi)(zhi)(zhi)。谓(wei)之(zhi)(zhi)(zhi)遇者(zhe)(zhe)(zhe),男女精(jing)气相(xiang)(xiang)覯(gou)(gou)遇,故(gu)引《易》以(yi)明(ming)之(zhi)(zhi)(zhi)。所引者(zhe)(zhe)(zhe),《下系》文也(ye)。彼(bi)注云(yun)(yun)(yun):“覯(gou)(gou),合(he)也(ye)。男女以(yi)阴阳合(he)其(qi)精(jing)气。”以(yi)覯(gou)(gou)为合(he)。此云(yun)(yun)(yun)遇者(zhe)(zhe)(zhe),言精(jing)气亦(yi)是(shi)相(xiang)(xiang)遇也(ye)。

陟彼南山,言采其蕨。南山,周南山也。蕨,鳖也。笺云:言,我也。我采者,在涂而见采鳖,采者得其所欲得,犹己今之行者欲得礼以自喻也。
  ○蕨(jue),居月反。《草木疏》云:“周秦(qin)曰蕨(jue)。齐鲁曰虌。”鳖(bie),卑(bei)灭反,本又作“{蔽(bi)鱼}”。俗云:“其(qi)初(chu)生似鳖(bie)脚,故名焉(yan)。”

[疏]“陟彼”至“其蕨”。
  ○毛以为,言有人升彼南山之上,云我欲采其鳖菜,然此采鳖者欲得此鳖,以兴己在涂路之上,欲归於夫家,然我今归嫁,亦欲得夫待己以礼也。已嫁之欲礼,似采菜之人欲得鳖。
  ○郑唯以在涂之时因见采鳖为异耳,毛以秋冬为正昏,不得有在涂因见之义故也。
  ○传“南山”至“蕨鳖”。
  ○正义曰:序云“大夫妻能以礼自防”,在羔羊之致前,则朝廷之妻大夫,不越境迎女,妇人自所见,明在周也,故云“周南山”。知非召地者,周总百里,虽召地亦属周,不分别采地之周、召也。“蕨,鳖”,《释草》文。舍人曰:“蕨,一名鳖。”郭璞曰:“初生无叶可食。”
  ○笺“言我”至“采鳖”。
  ○正义(yi)曰:此妇人(ren)归嫁,必不自采鳖,故(gu)(gu)以在涂见之(zhi),因兴。知者,以大夫之(zhi)妻(qi)待(dai)礼(li)而(er)嫁,明及仲春(chun)采蕨(jue)之(zhi)时(shi)故(gu)(gu)也。

未见君子,忧心惙惙。惙惙,忧也。
  ○惙,张劣反。亦既见止,亦既覯止,我心则说。说,服也。
  ○说音悦,注同。

陟彼南山,言采其薇。薇,菜也。
  ○薇(wei)音微,草也(ye),亦可食(shi)。

[疏]传“薇,菜”。
  ○正义曰:陆机云:“山菜也,茎(jing)叶皆似小豆(dou),蔓生(sheng)。其(qi)味(wei)亦如(ru)小豆(dou)。藿可(ke)作羹,亦可(ke)生(sheng)食(shi)。今(jin)官园种(zhong)之,以供宗庙祭祀。”定本(ben)云“薇,草(cao)也”。

未见君子,我心伤悲。嫁女之家,不息火三日,思相离也。笺云:维父母思己,故己亦伤悲。
  ○离,力智反。

[疏]传“嫁女”至“相离”。
  ○正义曰:解所以伤悲(bei)之意(yi),由父母(mu)思己,故己悲(bei)耳(er)。《曾子问》曰:“嫁女(nv)之家(jia),三夜不息烛,思相(xiang)离(li)。”注云:“亲骨肉。”是为思与女(nv)相(xiang)离(li)也。

亦既见止,亦既覯止,我心(xin)则夷。夷,平也。

《草虫》三(san)章(zhang),章(zhang)七句。

《采蘋》,大夫妻能循法度也。能循法度,则可以承先祖,共祭祀矣。女子十年不出,姆教婉娩听从,执麻枲,治丝茧,织纴组紃,学女事以共衣服。观於祭祀,纳酒浆笾豆菹醢,礼相助奠。十有五而笄,二十而嫁”。此言能循法度者,今既嫁为大夫妻,能循其为女之时所学所观之事以为法度。
  ○蘋,符申反(fan)(fan)(fan)。《韩诗》云:“沈者(zhe)(zhe)曰(yue)蘋,浮者(zhe)(zhe)曰(yue)藻(zao)。”共音恭,本或(huo)作(zuo)“供”,注同。姆,莫豆反(fan)(fan)(fan),《字(zi)林》亡甫反(fan)(fan)(fan),云“女(nv)(nv)师也(ye)”。郑(zheng)云:“妇(fu)人(ren)五十(shi)无子(zi),出(chu)不复嫁,以妇(fu)道教人(ren),若今时乳母(mu)也(ye)。”婉,怨远反(fan)(fan)(fan)。娩音晚。枲,丝似反(fan)(fan)(fan)。茧,古显反(fan)(fan)(fan),本亦作(zuo)“蠒”。纴,女(nv)(nv)金反(fan)(fan)(fan),何(he)如(ru)鸩(zhen)反(fan)(fan)(fan),缯帛(bo)之属。组(zu)音祖,线也(ye)。紃音旬,绦也(ye)。浆,子(zi)详反(fan)(fan)(fan)。醢音海。相,息亮反(fan)(fan)(fan)。笄(ji),古兮(xi)反(fan)(fan)(fan)。

[疏]“《采蘋》三章,章四句”至“祭祀矣”。
  ○正义曰:作《采蘋》诗者,言大夫妻能循法度也。谓为女之时所学所观之法度,今既嫁为大夫妻,能循之以为法度也。言既能循法度,即可以承事夫之先祖,供奉夫家祭祀矣。此谓已嫁为大夫妻,能循其为女时事也。经所陈在父母之家作教成之祭,经、序转互相明也。
  ○笺云“女子”至“法度”。
  ○正(zheng)义曰(yue):从(cong)“二(er)十(shi)(shi)而(er)嫁(jia)”以(yi)(yi)(yi)上(shang),皆(jie)《内则(ze)(ze)》文(wen)(wen)也(ye)(ye)(ye)(ye)。言(yan)(yan)(yan)(yan)女(nv)子(zi)十(shi)(shi)年(nian)不(bu)出(chu)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),对男子(zi)十(shi)(shi)年(nian)出(chu)就外傅也(ye)(ye)(ye)(ye)。《内则(ze)(ze)》注云(yun):“婉谓(wei)(wei)言(yan)(yan)(yan)(yan)语也(ye)(ye)(ye)(ye)。娩(mian)(mian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)(yan)(yan)媚也(ye)(ye)(ye)(ye),媚谓(wei)(wei)容貌也(ye)(ye)(ye)(ye)。”则(ze)(ze)婉谓(wei)(wei)妇(fu)言(yan)(yan)(yan)(yan),娩(mian)(mian)谓(wei)(wei)妇(fu)容。听(ting)从(cong)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),听(ting)受顺从(cong)於人,所(suo)(suo)谓(wei)(wei)妇(fu)德也(ye)(ye)(ye)(ye)。执麻(ma)枲者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),执治(zhi)缉(ji)绩之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi)。枲,麻(ma)也(ye)(ye)(ye)(ye)。《释草》云(yun):“枲,麻(ma)。”孙炎(yan)曰(yue):“麻(ma)一名枲。”是也(ye)(ye)(ye)(ye)。治(zhi)丝(si)茧者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),茧则(ze)(ze)缫之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),丝(si)则(ze)(ze)络之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。织(zhi)纴(ren)组(zu)紃(xun)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),纴(ren)也(ye)(ye)(ye)(ye)、组(zu)也(ye)(ye)(ye)(ye)、紃(xun)也(ye)(ye)(ye)(ye),三(san)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)皆(jie)织(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。服虔注《左传》曰(yue)“织(zhi)纴(ren),治(zhi)缯帛”者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),则(ze)(ze)纴(ren)谓(wei)(wei)缯帛也(ye)(ye)(ye)(ye)。《内则(ze)(ze)》注云(yun):“紃(xun),绦(tao)也(ye)(ye)(ye)(ye)。”组(zu)亦(yi)(yi)绦(tao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)类,大同小异耳。学(xue)女(nv)事(shi)(shi)(shi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),谓(wei)(wei)治(zhi)葛缝线之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi),皆(jie)学(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)以(yi)(yi)(yi)供衣服,是谓(wei)(wei)妇(fu)功也(ye)(ye)(ye)(ye)。此(ci)已上(shang)谓(wei)(wei)女(nv)所(suo)(suo)学(xue)四(si)德之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi)。又(you)观(guan)(guan)於父母之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)家(jia)祭祀(si)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi),纳(na)(na)酒(jiu)(jiu)浆笾(bian)豆(dou)菹醢(hai)(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)。酒(jiu)(jiu)浆及笾(bian)豆(dou),皆(jie)连上(shang)“纳(na)(na)”文(wen)(wen),谓(wei)(wei)当荐(jian)(jian)(jian)(jian)献(xian)(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)节,纳(na)(na)以(yi)(yi)(yi)进尸。《虞夏传》曰(yue)“纳(na)(na)以(yi)(yi)(yi)教(jiao)成”,郑(zheng)(zheng)云(yun)“谓(wei)(wei)荐(jian)(jian)(jian)(jian)献(xian)(xian)时(shi)”,引(yin)此(ci)纳(na)(na)酒(jiu)(jiu)浆以(yi)(yi)(yi)下(xia)证之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。郑(zheng)(zheng)知纳(na)(na)谓(wei)(wei)荐(jian)(jian)(jian)(jian)献(xian)(xian)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),《内则(ze)(ze)》云(yun)“纳(na)(na)酒(jiu)(jiu)浆”,与“纳(na)(na)以(yi)(yi)(yi)教(jiao)成”文(wen)(wen)同。菹醢(hai)(hai)以(yi)(yi)(yi)荐(jian)(jian)(jian)(jian),酒(jiu)(jiu)浆以(yi)(yi)(yi)献(xian)(xian),纳(na)(na)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)进名,故知荐(jian)(jian)(jian)(jian)献(xian)(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi)也(ye)(ye)(ye)(ye)。献(xian)(xian)无(wu)浆而(er)言(yan)(yan)(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),所(suo)(suo)以(yi)(yi)(yi)协句也(ye)(ye)(ye)(ye)。“笾(bian)豆(dou)菹醢(hai)(hai)”,菹醢(hai)(hai)在(zai)豆(dou),笾(bian)盛(sheng)脯羞(xiu),皆(jie)荐(jian)(jian)(jian)(jian)所(suo)(suo)用也(ye)(ye)(ye)(ye)。笾(bian)不(bu)言(yan)(yan)(yan)(yan)所(suo)(suo)盛(sheng),文(wen)(wen)不(bu)备耳。《少牢》、《特牲》皆(jie)先(xian)荐(jian)(jian)(jian)(jian)后献(xian)(xian),故郑(zheng)(zheng)亦(yi)(yi)云(yun)“荐(jian)(jian)(jian)(jian)献(xian)(xian)时(shi)”。此(ci)先(xian)酒(jiu)(jiu)后菹醢(hai)(hai)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),便文(wen)(wen)言(yan)(yan)(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。礼(li)相助(zhu)奠者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),言(yan)(yan)(yan)(yan)非直(zhi)观(guan)(guan)荐(jian)(jian)(jian)(jian)献(xian)(xian),又(you)观(guan)(guan)祭祀(si)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)相佐助(zhu)奠设器物也(ye)(ye)(ye)(ye)。观(guan)(guan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),皆(jie)为(wei)(wei)妇(fu)当知之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。此(ci)上(shang)谓(wei)(wei)所(suo)(suo)观(guan)(guan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi)也(ye)(ye)(ye)(ye)。十(shi)(shi)五(wu)许嫁(jia),故笄(ji)。未(wei)许嫁(jia),二(er)十(shi)(shi)而(er)笄(ji)。二(er)十(shi)(shi)而(er)嫁(jia),归於夫家(jia)也(ye)(ye)(ye)(ye)。郑(zheng)(zheng)引(yin)此(ci)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),序言(yan)(yan)(yan)(yan)“能(neng)循(xun)法度(du)”,明先(xian)有(you)法度(du),今(jin)更循(xun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故引(yin)此(ci)。是先(xian)有(you)法度(du)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi),乃言(yan)(yan)(yan)(yan)所(suo)(suo)循(xun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi),故叠。序云(yun)“能(neng)循(xun)法度(du)”者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),为(wei)(wei)今(jin)嫁(jia)为(wei)(wei)大夫妻,能(neng)循(xun)其为(wei)(wei)女(nv)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi)所(suo)(suo)学(xue)所(suo)(suo)观(guan)(guan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi)以(yi)(yi)(yi)为(wei)(wei)法度(du)也(ye)(ye)(ye)(ye)。此(ci)女(nv)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)德,十(shi)(shi)年(nian)以(yi)(yi)(yi)后,传姆(mu)(mu)当教(jiao)。至(zhi)於先(xian)嫁(jia)三(san)月,又(you)重教(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。此(ci)引(yin)《内则(ze)(ze)》论(lun)十(shi)(shi)年(nian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后,下(xia)笺引(yin)《昏义》论(lun)三(san)月之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)前,皆(jie)是为(wei)(wei)女(nv)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi)法度(du),二(er)注乃具也(ye)(ye)(ye)(ye)。郑(zheng)(zheng)知经(jing)非正(zheng)祭者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)《昏义》教(jiao)成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭,言(yan)(yan)(yan)(yan)“芼(mao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)蘋藻”,此(ci)亦(yi)(yi)言(yan)(yan)(yan)(yan)蘋藻,故知为(wei)(wei)教(jiao)成祭也(ye)(ye)(ye)(ye)。定本(ben)云(yun)“姆(mu)(mu)教(jiao)婉娩(mian)(mian)”,勘礼(li)本(ben)亦(yi)(yi)然,今(jin)俗云(yun)“传姆(mu)(mu)教(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”,误也(ye)(ye)(ye)(ye)。又(you)“十(shi)(shi)有(you)五(wu)而(er)笄(ji)”上(shang)无(wu)“女(nv)子(zi)”二(er)字,有(you)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)亦(yi)(yi)非。

于以采蘋?南涧之滨。于以采藻?于彼行潦。蘋,大蓱也。滨,涯也。藻,聚藻也。行潦,流潦也。笺云:“古者妇人先嫁三月,祖庙未毁,教于公宫;祖庙既毁,教于宗室。教以妇德、妇言、妇容、妇功。教成之祭,牲用鱼,芼用蘋藻,所以成妇顺也。”此祭,祭女所出祖也。法度莫大於四教,是又祭以成之,故举以言焉。蘋之言宾也,藻之言澡也。妇人之行,尚柔顺,自絜清,故取名以为戒。
  ○滨音宾,涯也(ye)。藻音早,水菜也(ye)。潦音老。蓱本(ben)又(you)作“萍”,薄经反(fan),一本(ben)作“苹”,音平。涯,本(ben)亦(yi)作“厓”,五隹反(fan)。先,苏遍(bian)反(fan)。芼,莫报(bao)反(fan),沈音毛。澡音早。行(xing),下孟反(fan)。清如字,又(you)音净。

于以盛之?维筐及筥。于以湘之?维锜及釜。方曰筐。圆曰筥。湘,亨也。锜,釜属,有足曰锜,无足曰釜。笺云:亨蘋藻者於鱼湆之中,是鉶之芼。
  ○盛音(yin)成(cheng)。筐(kuang)音(yin)匡。筥,居吕(lv)反(fan)(fan)。湘,息良反(fan)(fan)。锜,其(qi)绮反(fan)(fan),三(san)足釜也(ye),《玉(yu)篇(pian)》宜绮反(fan)(fan)。釜,符甫反(fan)(fan)。亨本(ben)又作“烹”,同(tong)普更(geng)反(fan)(fan),煮也(ye)。湆,去急反(fan)(fan),汁也(ye)。鉶本(ben)或作“饣(shi)刑”,音(yin)形(xing),郑(zheng)云三(san)足两耳,有盖,和羹之器。羹音(yin)庚,刘昌(chang)宗音(yin)《仪礼》音(yin)衡。

于以奠之?宗室牖下。奠,置也。宗室,大宗之庙也。大夫士祭於宗庙,奠於牖下。笺云:牖下,户牖閒之前。祭不於室中者,凡昏事,於女礼设几筵於户外,此其义也与?宗子主此祭,维君使有司为之。
  ○牖音酉,下如字,协韵则音户,后皆放此。与音馀。谁其尸之?有齐季女。尸,主。齐,敬。季,少也。蘋藻,薄物也。涧潦,至质也。筐筥锜釜,陋器也。少女,微主也。古之将嫁女者,必先礼之於宗室,牲用鱼,芼之以蘋藻。笺云:主设羹者季女,则非礼也。女将行,父礼之而俟迎者,盖母荐之,无祭事也。祭礼主妇设羹,教成之祭,更使季女者,成其妇礼也。季女不主鱼,鱼俎实男子设之,其粢盛盖以黍稷。
  ○齐(qi)本亦作(zuo)“斋”,同侧(ce)皆反。少(shao),诗照反,下同。迎,宜敬反。俎,侧(ce)所反。齍(zi)音资,本或作(zuo)“粢(zi)”。

[疏]“于以采蘋”至“季女”。
  ○正义曰:三章势连,须通解之也。大夫之妻,将行嫁,欲为教成之祭。言往何处采此蘋菜?於彼南涧之厓采之。往何处采此藻菜?於彼流潦之中采之。南涧言滨,行潦言彼,互言也。既得此菜,往何器盛之?维筐及筥盛之。既盛此菜而还,往何器烹煮之?维锜及釜之中煮之也。既煮之为羹,往何处置设之?於宗子之室户外牖下设之。当设置之时,使谁主之?有齐庄之德少女主设之。
  ○传“蘋大”至“流潦”。
  ○正义曰:《释草》云:苹,萍。其大者蘋。舍人曰:“苹一名萍。”郭璞曰:“今水上浮蓱也,江东谓之薸。”音瓢。《左传》曰:“蘋蘩蕴藻之菜。”蕴,聚也,故言藻聚。藻,陆机云:“藻,水草也,生水底。有二种:其一种叶如鸡苏,茎大如箸,长四五尺。其一种茎大如钗股,叶如蓬蒿,谓之聚藻。”然则藻聚生,故谓之聚藻也。行者,道也。《说文》云:“潦,雨水也。”然则行潦,道路之上流行之水。
  ○笺“古者”至“为戒”。
  ○正义曰:“成妇顺”於上,皆《昏义》文。引之者,以此经陈教成之祭,以《昏义》亦为教成之祭,故引之,欲明教之早晚及其处所,故先言先嫁三月,祖庙未毁,教於公宫;祖庙既毁,教於宗室。既言其处,又说所教之事,故言教以妇德、妇言、妇容、妇功。既教之三月,成则设祭,故言教成之祭,牲用鱼,芼之以蘋藻,为此祭所以成妇顺也。事次皆为教成之祭,故具引之。必先嫁三月,更教之以四德,以法度之大,就尊者之宫,教之三月,一时天气变,女德大成也。教之在宫,祭乃在庙也。知此祭,祭女所出祖者,以其言“祖庙既毁”,明未毁,祭其庙也。与天子诸侯同高祖,祭高祖庙;同曾祖,祭曾祖庙,故《昏义》注云:“祖庙,女所出之祖也。”宗室,宗子之家也。然则大宗之家,百世皆往,宗子尊不过卿大夫,立三庙二庙而已,虽同曾、高,无庙可祭,则五属之外同告於坛,故《昏义》注云“若其祖庙已毁,则为坛而告焉”,是也。以鱼为牲者,郑云:“鱼为俎实,蘋藻为羹菜。”祭无牲牢,告事耳,非正祭也。又解此大夫妻能循法度,独言教成之祭者,以法度莫大於四教,四德既就,是又祭以成之,法度之大者,故诗人举以言焉。又解祭不以馀菜,独以蘋藻者,蘋之言宾,宾,服也,欲使妇人柔顺服从;藻之言澡,澡,浴也,欲使妇人自絜清,故云“妇人之行尚柔顺,自絜清,故取名以为戒”。《左传》曰:“女贽不过榛、栗、枣、脩,以告虔。”言以告虔,取早起、战栗、脩治法度、虔敬之义也,则此亦取名为戒,明矣。《昏义》注云“鱼蘋藻皆水物,阴类”者,义得两通。
  ○传“方曰筐”至“曰釜”。
  ○正义曰:此皆《尔雅》无文,传以当时验之,以锜与釜连文,故知釜属。《说文》曰:“江淮之间谓釜曰锜。”定本“有足曰锜”下更无传,俗本“锜”下又云“无足曰釜”。
  ○笺“亨蘋”至“之芼”。
  ○正义曰:《少牢礼》用羊豕也。经云:“上利执羊俎,下利执豕俎。”下乃云:“上佐食羞两鉶,取一羊鉶於房中,下佐食又取一豕鉶於房中,皆芼。”注云:“芼,菜也。羊用苦,豕用薇,皆有滑。”牲体在俎,下乃设羊鉶、豕鉶。云皆芼,煮於所亨之湆,始盛之鉶器也。故《特牲》注云:“鉶,肉味之有菜和者。”今教成祭,牲用鱼,芼之以蘋藻,则鱼体亦在俎,蘋藻亨於鱼湆之中矣。故郑云鱼为俎实,蘋藻为羹菜,以准少牢之礼,故知在鉶中为鉶羹之芼。知非大羹盛在镫者,以大羹不和,贵其质也。此有菜和,不得为大羹矣。《鲁颂》曰:“毛炰胾羹。”传曰:“羹,大羹、鉶羹也。”以经单言羹,故得兼二也。《特牲礼》云:“设大羹湆於醢北。”注云:“大羹湆,煮肉汁。”则湆,汁也。
  ○传“宗室”至“牖下”。
  ○正义曰:传以《昏义》云教於宗室是大宗之家,此言牖下,又非於坛,故知是大宗之庙。宗子有庙,则亦为大夫士矣。言大夫士祭於宗室,谓祖庙已毁,或非君同姓,故祭大宗之家也。知非宗子之女自祭家庙者,经言“于以奠之,宗室牖下”,若宗子之女自祭家庙,何须言於宗室乎?定本、《集注》皆云大夫士祭於宗庙,不作室字。
  ○笺“牖下”至“为之”。
  ○正义曰:笺知“牖下、户牖閒之前”者,以其正祭在奥西南隅,不直继牖言之。今此云“牖下”,故为户牖间之前,户西牖东,去牖近,故云牖下。又解正祭在室,此所以不於室中者,以其凡昏事,皆为於女行礼,设几筵於户外,取外成之义。今教成之祭於户外设奠,此外成之义。“与”是语助也。《昏礼》云:“纳采,主人筵於户西,西上,右几。”问名、纳吉、纳徵、请期皆如初。《昏礼》又云:“主人筵於户西,西上,右几。”是其礼皆户外设几筵也。知宗子主此祭者,以其就宗子家,明告神,宗子所主。引《昏义》,兼言天子诸侯,故又解其言,“唯君使有司为之”。知者,以教成之祭,告事而已,无牲牢。君尊,明使有司为之。
  ○传“少女”至“蘋藻”。
  ○正义曰:季者,少也。以将嫁,故以少言之,未必伯仲处小也。襄二十八年《左传》:“济泽之阿,行潦之蘋藻,寘诸宗室,季兰尸之,敬也。”隐三年《左传》曰:“苟有明信,涧谿沼沚之毛,蘋蘩蕴藻之菜,筐筥锜釜之器,潢汙行潦之水,可荐於鬼神,可羞於王公。风有《采蘩》、《采蘋》,雅有《行苇》、《泂酌》,昭忠信也。”二者皆取此篇之义以为说,故传历言之。又言“古之将嫁女者,必先礼之於宗室”者,毛意以礼女与教成之祭为一事也。言古之将嫁女者,必先礼之於大宗之室以俟迎者,其牲用鱼,芼之以蘋藻,即所设教成之祭也。以此篇说教成之祭事终,故於此总之。毛意以教成之祭与礼女为一者,盖见《昏礼记》将嫁女之日,“父醴女而俟迎”者,更不见有教成之祭,故谓与礼女为一也。父醴女,以醴酒礼之,今毛传作礼仪之礼者,《司仪》注云“上於下曰礼”,故《聘礼》用醴酒礼宾,作礼仪之礼。定本“礼”作“醴”。
  ○笺“主设”至“黍稷”。
  ○正义曰:自(zi)“无(wu)(wu)(wu)(wu)祭(ji)(ji)(ji)事”以(yi)(yi)(yi)(yi)上(shang),难(nan)毛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辞也(ye)。言(yan)(yan)父(fu)礼(li)(li)(li)(li)(li)(li)女(nv)(nv)(nv),无(wu)(wu)(wu)(wu)祭(ji)(ji)(ji)事不(bu)(bu)(bu)得(de)(de)有(you)(you)(you)羹(geng)(geng)(geng)。今(jin)(jin)经(jing)陈(chen)采(cai)蘋(pin)(pin)藻(zao)为(wei)(wei)羹(geng)(geng)(geng),使(shi)季(ji)女(nv)(nv)(nv)尸之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),主(zhu)(zhu)设(she)(she)(she)(she)羹(geng)(geng)(geng)者季(ji)女(nv)(nv)(nv),则(ze)非礼(li)(li)(li)(li)(li)(li)女(nv)(nv)(nv)也(ye)。案《昏(hun)礼(li)(li)(li)(li)(li)(li)》女(nv)(nv)(nv)将行嫁,父(fu)醴女(nv)(nv)(nv)而(er)俟迎者,其(qi)(qi)(qi)(qi)时盖(gai)母(mu)(mu)荐(jian)(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),更(geng)无(wu)(wu)(wu)(wu)祭(ji)(ji)(ji)事,不(bu)(bu)(bu)得(de)(de)有(you)(you)(you)羹(geng)(geng)(geng)矣。今(jin)(jin)经(jing)陈(chen)季(ji)女(nv)(nv)(nv)设(she)(she)(she)(she)羹(geng)(geng)(geng),正得(de)(de)为(wei)(wei)教(jiao)(jiao)成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji),不(bu)(bu)(bu)得(de)(de)为(wei)(wei)礼(li)(li)(li)(li)(li)(li)女(nv)(nv)(nv)。传(chuan)(chuan)以(yi)(yi)(yi)(yi)教(jiao)(jiao)成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji)与礼(li)(li)(li)(li)(li)(li)女(nv)(nv)(nv)为(wei)(wei)一(yi),是毛氏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)误,故非之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)。盖(gai)母(mu)(mu)荐(jian)(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者,以(yi)(yi)(yi)(yi)《士昏(hun)礼(li)(li)(li)(li)(li)(li)》云(yun)(yun)“飨妇(fu)(fu)姑(gu)荐(jian)(jian)”,郑注云(yun)(yun):“舅献爵(jue),姑(gu)荐(jian)(jian)脯醢(hai)。”舅飨妇(fu)(fu)既(ji)姑(gu)荐(jian)(jian),明(ming)父(fu)礼(li)(li)(li)(li)(li)(li)女(nv)(nv)(nv)母(mu)(mu)荐(jian)(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)可知(zhi)(zhi)。故《昏(hun)礼(li)(li)(li)(li)(li)(li)记》“父(fu)醴女(nv)(nv)(nv)”,注云(yun)(yun)“父(fu)醴之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)房(fang)中南面,盖(gai)母(mu)(mu)荐(jian)(jian)焉,重(zhong)昏(hun)礼(li)(li)(li)(li)(li)(li)”,是也(ye)。以(yi)(yi)(yi)(yi)无(wu)(wu)(wu)(wu)正文,故云(yun)(yun)“盖(gai)”。知(zhi)(zhi)醴之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)房(fang)中者,以(yi)(yi)(yi)(yi)母(mu)(mu)在房(fang)外,故知(zhi)(zhi)父(fu)礼(li)(li)(li)(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)在房(fang)中也(ye)。正祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li)(li)(li)(li)(li),主(zhu)(zhu)妇(fu)(fu)设(she)(she)(she)(she)羹(geng)(geng)(geng)。此(ci)教(jiao)(jiao)成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji),更(geng)使(shi)季(ji)女(nv)(nv)(nv)设(she)(she)(she)(she)羹(geng)(geng)(geng)者,以(yi)(yi)(yi)(yi)三月已来,教(jiao)(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)法(fa)度,今(jin)(jin)为(wei)(wei)此(ci)祭(ji)(ji)(ji),所以(yi)(yi)(yi)(yi)教(jiao)(jiao)成其(qi)(qi)(qi)(qi)妇(fu)(fu)礼(li)(li)(li)(li)(li)(li),故使(shi)季(ji)女(nv)(nv)(nv)自(zi)设(she)(she)(she)(she)其(qi)(qi)(qi)(qi)羹(geng)(geng)(geng)也(ye)。祭(ji)(ji)(ji)礼(li)(li)(li)(li)(li)(li)主(zhu)(zhu)妇(fu)(fu)设(she)(she)(she)(she)羹(geng)(geng)(geng),谓(wei)《特(te)牲》云(yun)(yun)“主(zhu)(zhu)妇(fu)(fu)人(ren)及两鉶(xing)鉶(xing)芼(mao)(mao)设(she)(she)(she)(she)於(wu)豆南”是也(ye)。《少牢(lao)》无(wu)(wu)(wu)(wu)主(zhu)(zhu)妇(fu)(fu)设(she)(she)(she)(she)羹(geng)(geng)(geng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事,此(ci)宗(zong)(zong)(zong)子(zi)或为(wei)(wei)大(da)(da)(da)夫(fu)(fu)(fu)(fu),其(qi)(qi)(qi)(qi)妻不(bu)(bu)(bu)必设(she)(she)(she)(she)羹(geng)(geng)(geng)。要非此(ci)祭(ji)(ji)(ji)不(bu)(bu)(bu)得(de)(de)使(shi)季(ji)女(nv)(nv)(nv)设(she)(she)(she)(she)羹(geng)(geng)(geng),因《特(te)牲》有(you)(you)(you)主(zhu)(zhu)妇(fu)(fu)设(she)(she)(she)(she)羹(geng)(geng)(geng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)义,故据(ju)以(yi)(yi)(yi)(yi)言(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。又(you)解(jie)不(bu)(bu)(bu)言(yan)(yan)鱼(yu)(yu)者,季(ji)女(nv)(nv)(nv)不(bu)(bu)(bu)主(zhu)(zhu)鱼(yu)(yu),鱼(yu)(yu)俎(zu)(zu)实男(nan)子(zi)设(she)(she)(she)(she)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故经(jing)不(bu)(bu)(bu)言(yan)(yan)焉。知(zhi)(zhi)俎(zu)(zu)实男(nan)子(zi)设(she)(she)(she)(she)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者,以(yi)(yi)(yi)(yi)《特(te)牲》、《少牢(lao)》俎(zu)(zu)皆男(nan)子(zi)主(zhu)(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)故也(ye)。又(you)鱼(yu)(yu)菜不(bu)(bu)(bu)可空(kong)祭(ji)(ji)(ji),必有(you)(you)(you)其(qi)(qi)(qi)(qi)馔,而(er)食(shi)事不(bu)(bu)(bu)见,故因约之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),“其(qi)(qi)(qi)(qi)粢盛盖(gai)以(yi)(yi)(yi)(yi)黍稷(ji)”耳。知(zhi)(zhi)者,以(yi)(yi)(yi)(yi)《特(te)牲》、《少牢(lao)》止(zhi)用(yong)黍稷(ji),此(ci)不(bu)(bu)(bu)得(de)(de)过也(ye)。或不(bu)(bu)(bu)用(yong)稷(ji),故兼言(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。王肃以(yi)(yi)(yi)(yi)为(wei)(wei),此(ci)篇所陈(chen)皆是大(da)(da)(da)夫(fu)(fu)(fu)(fu)妻助夫(fu)(fu)(fu)(fu)氏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji),采(cai)蘋(pin)(pin)藻(zao)以(yi)(yi)(yi)(yi)为(wei)(wei)菹(zu),设(she)(she)(she)(she)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)奥(ao)(ao)(ao),奥(ao)(ao)(ao)即(ji)牖(you)下。又(you)解(jie)毛传(chuan)(chuan)礼(li)(li)(li)(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宗(zong)(zong)(zong)室(shi)(shi),谓(wei)教(jiao)(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)礼(li)(li)(li)(li)(li)(li)於(wu)宗(zong)(zong)(zong)室(shi)(shi),本之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)季(ji)女(nv)(nv)(nv),取微主(zhu)(zhu)也(ye)。其(qi)(qi)(qi)(qi)毛传(chuan)(chuan)所云(yun)(yun)“牲用(yong)鱼(yu)(yu),芼(mao)(mao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)蘋(pin)(pin)藻(zao)”,亦谓(wei)教(jiao)(jiao)成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji),非经(jing)文之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蘋(pin)(pin)藻(zao)也(ye)。自(zi)云(yun)(yun)述毛,非传(chuan)(chuan)旨也(ye)。何则(ze)?传(chuan)(chuan)称“古之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)将嫁女(nv)(nv)(nv)者,必先礼(li)(li)(li)(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)宗(zong)(zong)(zong)室(shi)(shi)”,既(ji)言(yan)(yan)礼(li)(li)(li)(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),即(ji)云(yun)(yun)“牲用(yong)鱼(yu)(yu),芼(mao)(mao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)蘋(pin)(pin)藻(zao)”,是鱼(yu)(yu)与蘋(pin)(pin)藻(zao)为(wei)(wei)礼(li)(li)(li)(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物。若礼(li)(li)(li)(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)(wei)以(yi)(yi)(yi)(yi)礼(li)(li)(li)(li)(li)(li)教(jiao)(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),则(ze)“牲用(yong)鱼(yu)(yu),芼(mao)(mao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)蘋(pin)(pin)藻(zao)”何所施乎?明(ming)毛以(yi)(yi)(yi)(yi)礼(li)(li)(li)(li)(li)(li)女(nv)(nv)(nv)与教(jiao)(jiao)成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji)为(wei)(wei)一(yi),鱼(yu)(yu)为(wei)(wei)所用(yong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)牲矣。而(er)云(yun)(yun)以(yi)(yi)(yi)(yi)礼(li)(li)(li)(li)(li)(li)教(jiao)(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),非传(chuan)(chuan)意(yi)也(ye)。又(you)上(shang)传(chuan)(chuan)云(yun)(yun)“宗(zong)(zong)(zong)室(shi)(shi),大(da)(da)(da)宗(zong)(zong)(zong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)庙(miao)。大(da)(da)(da)夫(fu)(fu)(fu)(fu)士祭(ji)(ji)(ji)於(wu)宗(zong)(zong)(zong)室(shi)(shi)”,若非教(jiao)(jiao)成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji),则(ze)大(da)(da)(da)夫(fu)(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妻自(zi)祭(ji)(ji)(ji)夫(fu)(fu)(fu)(fu)氏,何故云(yun)(yun)大(da)(da)(da)宗(zong)(zong)(zong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)庙(miao)?大(da)(da)(da)夫(fu)(fu)(fu)(fu)岂皆为(wei)(wei)宗(zong)(zong)(zong)子(zi)也(ye)?且大(da)(da)(da)夫(fu)(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妻助大(da)(da)(da)夫(fu)(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji),则(ze)无(wu)(wu)(wu)(wu)士矣,传(chuan)(chuan)何为(wei)(wei)兼言(yan)(yan)“大(da)(da)(da)夫(fu)(fu)(fu)(fu)士祭(ji)(ji)(ji)於(wu)宗(zong)(zong)(zong)室(shi)(shi)”乎?又(you)经(jing)典未有(you)(you)(you)以(yi)(yi)(yi)(yi)奥(ao)(ao)(ao)为(wei)(wei)牖(you)下者矣。据(ju)传(chuan)(chuan),“礼(li)(li)(li)(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宗(zong)(zong)(zong)室(shi)(shi)”与“大(da)(da)(da)夫(fu)(fu)(fu)(fu)士祭(ji)(ji)(ji)於(wu)宗(zong)(zong)(zong)室(shi)(shi)”文同,“芼(mao)(mao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)蘋(pin)(pin)藻(zao)”与经(jing)采(cai)蘋(pin)(pin)、采(cai)藻(zao)文协(xie),是毛实以(yi)(yi)(yi)(yi)此(ci)篇所陈(chen)为(wei)(wei)教(jiao)(jiao)成之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji)矣。孙毓(yu)以(yi)(yi)(yi)(yi)王为(wei)(wei)长,谬矣。

《采蘋》三章(zhang),章(zhang)四句。

《甘棠》,美召伯也。召伯之教,明於南国。召伯,姬姓,名奭,食采於召,作上公,为二伯,后封于燕。此美其为伯之功,故言“伯”云。
  ○甘棠(tang),《草木疏》云(yun):“今(jin)棠(tang)黎。”召,时照反。奭(shi)音(yin)释,召康公名(ming)也(ye)(ye)。《燕世家》云(yun):“与周同姓(xing)。”孔安(an)国(guo)(guo)及郑皆(jie)云(yun)尔(er)。皇甫(fu)谧云(yun):“文王之(zhi)庶(shu)子(zi)。”案《左传》富辰言(yan)(yan)“文之(zhi)昭”十六国(guo)(guo),无燕也(ye)(ye),未知士安(an)之(zhi)言(yan)(yan)何所(suo)欲据。燕,乌贤(xian)反,国(guo)(guo)名(ming),在《周礼》幽州(zhou)之(zhi)域,今(jin)涿郡(jun)蓟县是(shi)也(ye)(ye)。

[疏]“《甘棠》三章,章三句”至“南国”。正义曰:谓武王之时,召公为西伯,行政於南土,决讼於小棠之下,其教著明於南国,爱结於民心,故作是诗以美之。经三章,皆言国人爱召伯而敬其树,是为美之也。诸风、雅正经皆不言美,此云“美召伯”者,二《南》,文王之风,唯不得言美文王耳。召伯,臣子,故可言美也。《芣苡》言后妃之美,谓说后妃之美行,非美后妃也。《皇矣》言美周,不斥文王也。至於变诗,美刺各於其时,故善者言美,恶者言刺。《豳》亦变风,故有美周公。
  ○笺“召伯”至“伯云”。
  ○正义(yi)曰:《燕世家(jia)》云(yun)召(zhao)伯(bo)(bo)(bo)奭(shi)与(yu)周同姓,是(shi)姬姓,名奭(shi)也(ye)。皇甫谧以(yi)(yi)为(wei)(wei)(wei)(wei)(wei)文(wen)(wen)王(wang)(wang)(wang)(wang)庶子,未(wei)知何所据也(ye)。言(yan)(yan)“作(zuo)上公(gong)(gong),为(wei)(wei)(wei)(wei)(wei)二(er)(er)伯(bo)(bo)(bo)”,故(gu)(gu)(gu)(gu)云(yun)“召(zhao)伯(bo)(bo)(bo)”。《典(dian)命职》云(yun)“上公(gong)(gong)九命为(wei)(wei)(wei)(wei)(wei)伯(bo)(bo)(bo)”,然则二(er)(er)伯(bo)(bo)(bo)即上公(gong)(gong),故(gu)(gu)(gu)(gu)言(yan)(yan)“作(zuo)上公(gong)(gong),为(wei)(wei)(wei)(wei)(wei)二(er)(er)伯(bo)(bo)(bo)”也(ye)。食采文(wen)(wen)王(wang)(wang)(wang)(wang)时(shi),为(wei)(wei)(wei)(wei)(wei)伯(bo)(bo)(bo)武王(wang)(wang)(wang)(wang)时(shi),故(gu)(gu)(gu)(gu)《乐记》曰武王(wang)(wang)(wang)(wang)伐纣(zhou)(zhou),“五(wu)成而分(fen)陕,周公(gong)(gong)左,召(zhao)公(gong)(gong)右”,是(shi)也(ye)。食采、为(wei)(wei)(wei)(wei)(wei)伯(bo)(bo)(bo),异时(shi)连(lian)(lian)言(yan)(yan)者(zhe),以(yi)(yi)经召(zhao)与(yu)伯(bo)(bo)(bo)并言(yan)(yan),故(gu)(gu)(gu)(gu)连(lian)(lian)解之(zhi)(zhi)(zhi)。言(yan)(yan)“后封於(wu)燕”者(zhe),《世家(jia)》云(yun)“武王(wang)(wang)(wang)(wang)灭纣(zhou)(zhou),封召(zhao)公(gong)(gong)於(wu)北燕”,是(shi)也(ye)。必历言(yan)(yan)其官(guan)者(zhe),解经唯言(yan)(yan)召(zhao)伯(bo)(bo)(bo)之(zhi)(zhi)(zhi)意。不举馀言(yan)(yan),独(du)称召(zhao)伯(bo)(bo)(bo)者(zhe),美(mei)其为(wei)(wei)(wei)(wei)(wei)伯(bo)(bo)(bo)之(zhi)(zhi)(zhi)功,故(gu)(gu)(gu)(gu)言(yan)(yan)伯(bo)(bo)(bo)云(yun)。故(gu)(gu)(gu)(gu)《郑(zheng)(zheng)志》张逸以(yi)(yi)《行(xing)露(lu)》笺云(yun)“当文(wen)(wen)王(wang)(wang)(wang)(wang)与(yu)纣(zhou)(zhou)之(zhi)(zhi)(zhi)时(shi)”,谓(wei)此(ci)《甘棠》之(zhi)(zhi)(zhi)诗亦文(wen)(wen)王(wang)(wang)(wang)(wang)时(shi)事,故(gu)(gu)(gu)(gu)问之(zhi)(zhi)(zhi)云(yun):“《诗》传及《乐记》武王(wang)(wang)(wang)(wang)即位,乃分(fen)周公(gong)(gong)左、召(zhao)公(gong)(gong)右为(wei)(wei)(wei)(wei)(wei)二(er)(er)伯(bo)(bo)(bo),文(wen)(wen)王(wang)(wang)(wang)(wang)之(zhi)(zhi)(zhi)时(shi),不审召(zhao)公(gong)(gong)何得(de)为(wei)(wei)(wei)(wei)(wei)伯(bo)(bo)(bo)?”答(da)曰:“《甘棠》之(zhi)(zhi)(zhi)诗,召(zhao)伯(bo)(bo)(bo)自(zi)明,谁云(yun)文(wen)(wen)王(wang)(wang)(wang)(wang)与(yu)纣(zhou)(zhou)之(zhi)(zhi)(zhi)时(shi)乎?”是(shi)郑(zheng)(zheng)以(yi)(yi)此(ci)篇(pian)所陈,巡民决讼(song),皆是(shi)武王(wang)(wang)(wang)(wang)伐纣(zhou)(zhou)之(zhi)(zhi)(zhi)后,为(wei)(wei)(wei)(wei)(wei)伯(bo)(bo)(bo)时(shi)事。郑(zheng)(zheng)知然者(zhe),以(yi)(yi)经云(yun)召(zhao)伯(bo)(bo)(bo),即此(ci)诗召(zhao)公(gong)(gong)为(wei)(wei)(wei)(wei)(wei)伯(bo)(bo)(bo)时(shi)作(zuo)也(ye)。序言(yan)(yan)召(zhao)伯(bo)(bo)(bo),文(wen)(wen)与(yu)经同,明所美(mei)亦是(shi)为(wei)(wei)(wei)(wei)(wei)伯(bo)(bo)(bo)时(shi)也(ye)。若文(wen)(wen)王(wang)(wang)(wang)(wang)时(shi),与(yu)周公(gong)(gong)共(gong)行(xing)王(wang)(wang)(wang)(wang)化(hua),有美(mei)即归之(zhi)(zhi)(zhi)於(wu)王(wang)(wang)(wang)(wang)。《行(xing)露(lu)》直(zhi)言(yan)(yan)召(zhao)伯(bo)(bo)(bo)听讼(song),不言(yan)(yan)美(mei)也(ye)。诗人何得(de)感文(wen)(wen)王(wang)(wang)(wang)(wang)之(zhi)(zhi)(zhi)化(hua),而曲美(mei)召(zhao)公(gong)(gong)哉!武王(wang)(wang)(wang)(wang)之(zhi)(zhi)(zhi)时(shi),召(zhao)公(gong)(gong)为(wei)(wei)(wei)(wei)(wei)王(wang)(wang)(wang)(wang)官(guan)之(zhi)(zhi)(zhi)伯(bo)(bo)(bo),故(gu)(gu)(gu)(gu)得(de)美(mei)之(zhi)(zhi)(zhi),不得(de)系(xi)(xi)之(zhi)(zhi)(zhi)於(wu)王(wang)(wang)(wang)(wang)。因(yin)诗系(xi)(xi)召(zhao)公(gong)(gong),故(gu)(gu)(gu)(gu)录之(zhi)(zhi)(zhi)在《召(zhao)南(nan)》。论卷(juan)则总归文(wen)(wen)王(wang)(wang)(wang)(wang),指(zhi)篇(pian)即专美(mei)召(zhao)伯(bo)(bo)(bo)也(ye)。为(wei)(wei)(wei)(wei)(wei)伯(bo)(bo)(bo)分(fen)陕,当云(yun)西国,言(yan)(yan)南(nan)者(zhe),以(yi)(yi)篇(pian)在《召(zhao)南(nan)》为(wei)(wei)(wei)(wei)(wei)正耳。

蔽芾甘棠,勿翦勿伐,召伯所茇。蔽芾,小貌。甘棠,杜也。翦,去。伐,击也。笺云:茇,草舍也。召伯听男女之讼,不重烦劳百姓,止舍小棠之下而听断焉。国人被其德,说其化,思其人,敬其树。
  ○蔽,必袂反,徐方四反,又(you)(you)方计反,沈又(you)(you)音必。芾(fei),非(fei)贵(gui)反,徐方盖反。翦,子践(jian)反,《韩诗》作(zuo)“笺”,初简反。茇(ba),蒲曷反,徐又(you)(you)扶(fu)盖反,《说文》作(zuo)“<广犮(ba)>”。去,羌吕反。断,丁(ding)乱反。被(bei),皮寄反。说音悦。

[疏]“蔽芾”至“所茇”。
  ○正义曰:国人见召伯止舍棠下,决男女之讼,今虽身去,尚敬其树,言蔽芾然之小甘棠,勿得翦去,勿得伐击,由此树召伯所尝舍於其下故也。
  ○传“蔽芾”至“草舍”。
  ○正义曰:此比於大木为小,故其下可息。《我行其野》云“蔽芾其樗”,笺云“樗之蔽芾始生”,谓樗叶之始生形亦小也。《释木》云:“杜,甘棠。”郭璞曰:“今之杜梨。”又曰“杜赤棠白”者,棠,舍人曰:“杜,赤色,名赤棠。白者亦名棠。”然则其白者为棠,其赤者为杜。《杕杜》传曰“杜,赤棠”是也。“茇,草舍”者,《周礼》“仲夏教茇舍”,注云:“舍,草止也,军有草止之法。”然则茇者,草也,草中止舍,故云茇舍。《载驰》传曰:“草行曰跋。”以其对涉是水行,故以跋为草行,且“跋”字从“足”,与此异也。
  ○笺“召伯”至“其树”。
  ○正义曰:定(ding)本、《集注(zhu)》於(wu)注(zhu)内并无笺(jian)。云(yun)知听(ting)男(nan)女(nv)讼者,以此舍於(wu)棠(tang)下,明(ming)有(you)决(jue)断(duan)。若馀国政,不必於(wu)棠(tang)下断(duan)之(zhi)(zhi),故《大车》刺周大夫,言古者大夫出听(ting)男(nan)女(nv)之(zhi)(zhi)讼,明(ming)王朝之(zhi)(zhi)官有(you)出听(ting)男(nan)女(nv)狱讼之(zhi)(zhi)理(li)也。且下《行露》亦召(zhao)伯(bo)听(ting)男(nan)女(nv)之(zhi)(zhi)讼。以此类之(zhi)(zhi),亦男(nan)女(nv)之(zhi)(zhi)讼可知。武(wu)王时,犹(you)未刑措,宁能无男(nan)女(nv)之(zhi)(zhi)讼。

蔽芾甘棠,勿翦勿败,召伯所憩。憩,息也。
  ○败,必迈反,又如(ru)字。憩(qi),本又作“愒”,起(qi)例(li)反,徐(xu)许罽反。

蔽芾甘棠,勿翦勿拜,召伯所说。说,舍也。笺云:拜之言拔也。
  ○“说”本或作“税”,又作“脱”,同始锐(rui)反,舍(she)也。拔,蒲(pu)八反。

《甘棠》三(san)章,章三(san)句。

《行露》,召(zhao)伯听(ting)讼也。衰乱之(zhi)(zhi)(zhi)俗微(wei),贞(zhen)信之(zhi)(zhi)(zhi)教(jiao)兴,彊(qiang)暴(bao)之(zhi)(zhi)(zhi)男(nan)不能侵(qin)陵(ling)贞(zhen)女也。衰乱之(zhi)(zhi)(zhi)俗微(wei),贞(zhen)信之(zhi)(zhi)(zhi)教(jiao)兴者,此殷之(zhi)(zhi)(zhi)末世,周(zhou)之(zhi)(zhi)(zhi)盛德(de),当文王与纣之(zhi)(zhi)(zhi)时。

[疏]“《行露》三章,一章三句,二章章六句”至“贞女”。
  ○正义曰:作《行露》诗者,言召伯听断男女室家之讼也。由文王之时,被化日久,衰乱之俗已微,贞信之教乃兴,是故彊暴之男不能侵陵贞女也。男虽侵陵,贞女不从,是以贞女被讼,而召伯听断之。《郑志》张逸问:“《行露》召伯听讼,察民之意化耳,何讼乎?”答曰:“实讼之辞也。”民被化久矣,故能有讼。问者见贞信之教兴,怪不当有讼,故云察民之意而化之,何使至於讼乎?答曰:此篇实是讼之辞也。由时民被化日久,贞女不从,男女故相与讼。如是民被化日久,所以得有彊暴者,纣俗难革故也。言彊暴者,谓彊行无礼而陵暴於人。经三章,下二章陈男女对讼之辞。首章言所以有讼,由女不从男,亦是听讼之事也。
  ○笺“衰乱”至“之时”。
  ○正(zheng)义(yi)曰:殷之(zhi)(zhi)末(mo)世(shi),故有(you)衰乱之(zhi)(zhi)俗;周之(zhi)(zhi)盛德(de),故有(you)贞信之(zhi)(zhi)教。指其(qi)人当文王(wang)与(yu)纣(zhou)之(zhi)(zhi)时(shi)也(ye)。《易(yi)》曰:“《易(yi)》之(zhi)(zhi)兴也(ye),当殷之(zhi)(zhi)末(mo)世(shi),周之(zhi)(zhi)盛德(de)邪(xie)?”当文王(wang)与(yu)纣(zhou)之(zhi)(zhi)事(shi),此其(qi)文也(ye)。

厌浥行露,岂不夙夜?谓行多露!兴也。厌浥,湿意也。行,道也。岂不,言有是也。笺云:夙,早。夜,莫也。厌浥然湿,道中始有露,谓二月中嫁取时也。言我岂不知当早夜成昏礼与?谓道中之露大多,故不行耳。今彊暴之男,以此多露之时,礼不足而彊来,不度时之可否,故云然。《周礼》仲春之月,令会男女之无夫家者,行事必以昏昕。
  ○厌,於(wu)(wu)叶反(fan)(fan)(fan),徐於(wu)(wu)十(shi)反(fan)(fan)(fan),又於(wu)(wu)立反(fan)(fan)(fan),沈(shen)又於(wu)(wu)占(zhan)反(fan)(fan)(fan)。浥,本又作“挹”,同於(wu)(wu)及反(fan)(fan)(fan),又於(wu)(wu)胁反(fan)(fan)(fan)。莫,本又作“暮”,同忙故反(fan)(fan)(fan),又亡(wang)博(bo)反(fan)(fan)(fan)。《小星》诗同。与音馀(yu)。大(da)音泰,旧吐(tu)贺反(fan)(fan)(fan)。彊,其丈(zhang)反(fan)(fan)(fan),下(xia)“彊委”同;沈(shen)其常(chang)反(fan)(fan)(fan)。度,待洛(luo)反(fan)(fan)(fan)。否(fou),方九反(fan)(fan)(fan)。令(ling),力政(zheng)反(fan)(fan)(fan),后不音者放(fang)此。昏昕(xin),许巾反(fan)(fan)(fan),至礼(li)用(yong)昕(xin),亲迎用(yong)昏。

[疏]“厌浥”至“多露”。
  ○毛以为厌浥然而湿,道中有露之时,行人岂不欲早夜而行也。有是可以早夜而行之道,所以不行者,以为道中之露多,惧早夜之濡己,故不行耳。以兴彊暴之男,今来求己,我岂不欲与汝为室家乎?有是欲与汝为室家之道,所以不为者,室家之礼不足,惧违礼之汙身,故不为耳。似行人之惧露,喻贞女之畏礼。
  ○郑以为昏用仲春之月多露之时而来,谓三月、四月之中,既失时而礼不足,故贞女不从。
  ○传“岂不,言有是”。
  ○正义曰:传解诗人之言岂不欲夙夜,即是有夙夜之意,故云“岂不,言有是也”。
  ○笺“道中”至“昏昕”。
  ○正义(yi)曰:知始(shi)有(you)(you)(you)露(lu)(lu)(lu)(lu)(lu)二(er)月(yue)(yue)(yue)中者(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)二(er)月(yue)(yue)(yue)、八月(yue)(yue)(yue),春(chun)秋分,阴阳中也(ye)(ye)(ye)。礼(li)(li)(li)九月(yue)(yue)(yue)霜(shuang)始(shi)降,八月(yue)(yue)(yue)仍(reng)有(you)(you)(you)露(lu)(lu)(lu)(lu)(lu)也(ye)(ye)(ye),则二(er)月(yue)(yue)(yue)始(shi)有(you)(you)(you)露(lu)(lu)(lu)(lu)(lu)矣。诗云(yun)(yun)(yun)(yun)“兼葭苍苍,白露(lu)(lu)(lu)(lu)(lu)为霜(shuang)”,是(shi)草(cao)(cao)(cao)既(ji)(ji)成(cheng)(cheng),露(lu)(lu)(lu)(lu)(lu)为霜(shuang),则二(er)月(yue)(yue)(yue)草(cao)(cao)(cao)始(shi)生,霜(shuang)为露(lu)(lu)(lu)(lu)(lu)可知。《野(ye)(ye)有(you)(you)(you)蔓(man)草(cao)(cao)(cao)》笺云(yun)(yun)(yun)(yun)“仲(zhong)(zhong)春(chun)草(cao)(cao)(cao)始(shi)生,霜(shuang)为露(lu)(lu)(lu)(lu)(lu)”是(shi)也(ye)(ye)(ye)。此述女(nv)(nv)之(zhi)(zhi)(zhi)辞,言(yan)汝(ru)(ru)以(yi)(yi)(yi)(yi)二(er)月(yue)(yue)(yue)道(dao)中始(shi)有(you)(you)(you)露(lu)(lu)(lu)(lu)(lu)之(zhi)(zhi)(zhi)时(shi),以(yi)(yi)(yi)(yi)礼(li)(li)(li)而(er)来(lai)(lai),我岂不(bu)(bu)(bu)知早夜而(er)与(yu)汝(ru)(ru)成(cheng)(cheng)昏(hun)(hun)(hun)礼(li)(li)(li)与(yu)?今(jin)我谓(wei)(wei)(wei)道(dao)中之(zhi)(zhi)(zhi)露(lu)(lu)(lu)(lu)(lu)大多(duo)(duo),故(gu)(gu)不(bu)(bu)(bu)行从(cong)汝(ru)(ru)耳(er)。言(yan)多(duo)(duo)露(lu)(lu)(lu)(lu)(lu)者(zhe)(zhe)(zhe)(zhe),谓(wei)(wei)(wei)三(san)月(yue)(yue)(yue)、四月(yue)(yue)(yue)也(ye)(ye)(ye)。汝(ru)(ru)彊(qiang)暴(bao)之(zhi)(zhi)(zhi)男(nan)(nan),不(bu)(bu)(bu)以(yi)(yi)(yi)(yi)礼(li)(li)(li)来(lai)(lai),虽二(er)月(yue)(yue)(yue)来(lai)(lai),亦(yi)(yi)不(bu)(bu)(bu)可矣。女(nv)(nv)因过时(shi),假多(duo)(duo)露(lu)(lu)(lu)(lu)(lu)以(yi)(yi)(yi)(yi)拒耳(er)。知礼(li)(li)(li)不(bu)(bu)(bu)足(zu)而(er)彊(qiang)来(lai)(lai)者(zhe)(zhe)(zhe)(zhe),下(xia)云(yun)(yun)(yun)(yun)“室家(jia)(jia)(jia)不(bu)(bu)(bu)足(zu)”,明(ming)礼(li)(li)(li)亦(yi)(yi)不(bu)(bu)(bu)足(zu)。以(yi)(yi)(yi)(yi)女(nv)(nv)不(bu)(bu)(bu)从(cong),故(gu)(gu)以(yi)(yi)(yi)(yi)彊(qiang)来(lai)(lai)也(ye)(ye)(ye)。引(yin)《周(zhou)礼(li)(li)(li)》者(zhe)(zhe)(zhe)(zhe),《地(di)官(guan)·媒氏职》云(yun)(yun)(yun)(yun):“仲(zhong)(zhong)春(chun)之(zhi)(zhi)(zhi)月(yue)(yue)(yue),令会(hui)男(nan)(nan)女(nv)(nv)。”又(you)曰:“司男(nan)(nan)女(nv)(nv)之(zhi)(zhi)(zhi)无(wu)夫(fu)(fu)(fu)家(jia)(jia)(jia)者(zhe)(zhe)(zhe)(zhe)而(er)会(hui)之(zhi)(zhi)(zhi)。”彼(bi)“无(wu)夫(fu)(fu)(fu)家(jia)(jia)(jia)”与(yu)“令会(hui)男(nan)(nan)女(nv)(nv)”文不(bu)(bu)(bu)相连,此并(bing)引(yin)之(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe),《周(zhou)礼(li)(li)(li)》云(yun)(yun)(yun)(yun)“令会(hui)男(nan)(nan)女(nv)(nv)”,谓(wei)(wei)(wei)初昏(hun)(hun)(hun)者(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye);司男(nan)(nan)女(nv)(nv)之(zhi)(zhi)(zhi)无(wu)夫(fu)(fu)(fu)家(jia)(jia)(jia)者(zhe)(zhe)(zhe)(zhe)而(er)会(hui)之(zhi)(zhi)(zhi),谓(wei)(wei)(wei)矜(jin)寡者(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)。以(yi)(yi)(yi)(yi)二(er)者(zhe)(zhe)(zhe)(zhe)不(bu)(bu)(bu)同,故(gu)(gu)别其(qi)文。其(qi)实初昏(hun)(hun)(hun)及矜(jin)寡,皆是(shi)男(nan)(nan)女(nv)(nv)之(zhi)(zhi)(zhi)无(wu)夫(fu)(fu)(fu)家(jia)(jia)(jia)者(zhe)(zhe)(zhe)(zhe)。此及《野(ye)(ye)有(you)(you)(you)蔓(man)草(cao)(cao)(cao)》笺云(yun)(yun)(yun)(yun)《周(zhou)礼(li)(li)(li)》者(zhe)(zhe)(zhe)(zhe),引(yin)其(qi)事,不(bu)(bu)(bu)全(quan)用(yong)(yong)(yong)其(qi)文,故(gu)(gu)并(bing)无(wu)夫(fu)(fu)(fu)家(jia)(jia)(jia)者(zhe)(zhe)(zhe)(zhe)引(yin)之(zhi)(zhi)(zhi),是(shi)男(nan)(nan)无(wu)家(jia)(jia)(jia),女(nv)(nv)无(wu)夫(fu)(fu)(fu),男(nan)(nan)女(nv)(nv)相对,男(nan)(nan)得(de)夫(fu)(fu)(fu),女(nv)(nv)称家(jia)(jia)(jia),以(yi)(yi)(yi)(yi)男(nan)(nan)女(nv)(nv)所以(yi)(yi)(yi)(yi)成(cheng)(cheng)家(jia)(jia)(jia),《周(zhou)礼(li)(li)(li)》云(yun)(yun)(yun)(yun)“夫(fu)(fu)(fu)家(jia)(jia)(jia)之(zhi)(zhi)(zhi)众寡”是(shi)也(ye)(ye)(ye)。此引(yin)《周(zhou)礼(li)(li)(li)》者(zhe)(zhe)(zhe)(zhe),辨(bian)女(nv)(nv)令男(nan)(nan)以(yi)(yi)(yi)(yi)始(shi)有(you)(you)(you)露(lu)(lu)(lu)(lu)(lu)之(zhi)(zhi)(zhi)时(shi)来(lai)(lai)之(zhi)(zhi)(zhi)意,由此始(shi)有(you)(you)(you)露(lu)(lu)(lu)(lu)(lu)会(hui)无(wu)夫(fu)(fu)(fu)家(jia)(jia)(jia)者(zhe)(zhe)(zhe)(zhe)故(gu)(gu)也(ye)(ye)(ye)。“行事必以(yi)(yi)(yi)(yi)昏(hun)(hun)(hun)昕(xin)”《仪礼(li)(li)(li)》文也(ye)(ye)(ye)。彼(bi)注云(yun)(yun)(yun)(yun):“用(yong)(yong)(yong)昕(xin),女(nv)(nv)也(ye)(ye)(ye)。用(yong)(yong)(yong)昏(hun)(hun)(hun),婿也(ye)(ye)(ye)。”《匏有(you)(you)(you)苦叶》笺云(yun)(yun)(yun)(yun)“纳采(cai)至请(qing)期用(yong)(yong)(yong)昕(xin)”,明(ming)其(qi)女(nv)(nv)也(ye)(ye)(ye);“亲迎用(yong)(yong)(yong)昏(hun)(hun)(hun)”,明(ming)是(shi)婿也(ye)(ye)(ye)。经言(yan)“夙(su)”,即昕(xin)也(ye)(ye)(ye);“夜”,即昏(hun)(hun)(hun)也(ye)(ye)(ye)。经所以(yi)(yi)(yi)(yi)夙(su)夜兼言(yan)者(zhe)(zhe)(zhe)(zhe),此彊(qiang)暴(bao)之(zhi)(zhi)(zhi)男(nan)(nan),以(yi)(yi)(yi)(yi)多(duo)(duo)露(lu)(lu)(lu)(lu)(lu)之(zhi)(zhi)(zhi)时(shi),礼(li)(li)(li)不(bu)(bu)(bu)足(zu)而(er)彊(qiang)来(lai)(lai),则是(shi)先未行礼(li)(li)(li)。今(jin)以(yi)(yi)(yi)(yi)俱来(lai)(lai),虽则一时(shi),当使女(nv)(nv)致其(qi)礼(li)(li)(li)以(yi)(yi)(yi)(yi)昕(xin),婿亲迎以(yi)(yi)(yi)(yi)昏(hun)(hun)(hun)。今(jin)行多(duo)(duo)露(lu)(lu)(lu)(lu)(lu),失时(shi)也(ye)(ye)(ye);礼(li)(li)(li)不(bu)(bu)(bu)足(zu)而(er)来(lai)(lai)彊(qiang)暴(bao),故(gu)(gu)贞(zhen)女(nv)(nv)拒之(zhi)(zhi)(zhi),云(yun)(yun)(yun)(yun)汝(ru)(ru)若仲(zhong)(zhong)春(chun)以(yi)(yi)(yi)(yi)礼(li)(li)(li)而(er)来(lai)(lai),我岂不(bu)(bu)(bu)旦受尔礼(li)(li)(li),夕受尔迎?何故(gu)(gu)不(bu)(bu)(bu)度时(shi)之(zhi)(zhi)(zhi)可否,今(jin)始(shi)来(lai)(lai)乎?既(ji)(ji)不(bu)(bu)(bu)受其(qi)礼(li)(li)(li),亦(yi)(yi)不(bu)(bu)(bu)受其(qi)迎,故(gu)(gu)夙(su)夜兼言(yan)之(zhi)(zhi)(zhi)。

谁谓雀无角,何以穿我屋?谁谓女无家,何以速我狱?不思物变而推其类,雀之穿屋,似有角者。速,召。狱,埆也。笺云:女,汝。彊暴之男,变异也。人皆谓雀之穿屋似有角,彊暴之男,召我而狱,似有室家之道於我也。物有似而不同,雀之穿屋不以角,乃以咮,今彊暴之男召我而狱,不以室家之道於我,乃以侵陵。物与事有似而非者,士师所当审也。
  ○穿,本亦作“穴身”,音川。女音汝,下皆同。狱音玉。埆音角,又户角反,卢植云:“相质觳争讼者也。”崔云:“埆者,埆正之义。”一云狱名。咮,本亦作“噣”,郭张救反,何都豆反,鸟口也。虽速我狱,室家不足。昏礼纯帛不过五两。笺云:币可备也。室家不足,谓媒妁之言不和,六礼之来彊委之。
  ○纟才(cai)帛(bo),侧基反,依字“糸”旁“才(cai)”,后(hou)人遂以“才(cai)”为(wei)“屯”,因(yin)作纯字。两音(yin)谅。媒(mei)音(yin)梅(mei),谋也(ye)(ye)。妁,时酌反,又音(yin)酌,《广雅》云:“妁,酌也(ye)(ye)。”

[疏]“谁谓”至“不足”。
  ○正义曰:此彊暴之男侵陵贞女,女不肯从,为男所讼,故贞女与对,此陈其辞也。言人谁谓雀无角乎?以其雀若无角,何以得穿我屋乎?以雀之穿屋似有角,故谓雀之有角。以言人谁谓汝於我无室家乎?以其汝若於我无室家,何以故召我而狱也?见召我而狱,似有室家之道於我,故谓之有室家之道。然事有相似而不同,雀之穿屋不以角,乃以咮;召我而狱,不以室家之道於我,乃以侵陵穿屋之物、速狱之事。二者皆有似而实非,士师今日当审察之。何者?此彊暴之男虽召我来至,与我埆实其情,而室家之道不足,已终不从之。
  ○传“不思”至“狱埆”。
  ○正义曰:不思物有变,彊暴之人见屋之穿,而推其类,谓雀有角。所以谓雀有角者,见雀之穿屋似有角故也。下传曰:“视墙之穿,而推其类,可谓鼠有牙。”明此亦见穿屋室,而推其类,可谓雀有角。此是不思物变之人。“狱埆”者,郑《异义驳》云:“狱者,埆也,囚证於埆核之处。《周礼》之圆土。”然则狱者,核实道理之名。皋陶造狱,谓此也。既囚证未定,狱事未决,系之於圆土,因谓圆土亦为狱。此章言狱,下章言讼。《司寇职》云“两造禁民讼”,“两剂禁民狱”,对文,则狱、讼异也,故彼注云“讼谓以财货相告者”,“狱谓相告以罪名”,是其对例也。散则通也。此诗亦无财、罪之异,重章变其文耳,故序云“听讼”以总之。
  ○笺“物与”至“当审”。
  ○正义曰:物谓雀穿屋,事谓速我狱,二者皆有似也。穿屋似用角,速狱似有室家也。而非者,穿乃用咮,狱乃侵陵。士师当审察之。此召伯谓之士师者,以其听讼,故以狱官言之。《士师》注云:“士,察也。主审察狱讼之事者。”其职曰:“察狱讼之辞以诏司寇。”郑以士师有察狱之事,因言士师所当察,非召伯即为士师也。《大车》云古者大夫出听男女之讼,则王朝之官皆得出外听讼,不必要为士师矣。且士师,司寇之属,佐成司寇者也,宁召伯公卿所当为乎?
  ○传“昏礼”至“五两”。正义曰:此《媒氏》文也。引之者,解经言“不足”之意。以礼言“纯帛不过五两”,多不过之,则少有所降耳。明虽少,而不为不足。不足者,谓事不和,同彊暴之谓,故笺申传意,乘其文而为之说,云“币可备也”。室家不足,谓媒妁之言不和,六礼之来彊委之,是非谓币不足也。《媒氏》注云:“纯,实缁字也。古缁以才为声,纳币用缁。妇人阴也,凡於娶礼,必用其类。五两,十端也。必言两者,欲得其配合之名。十者,象五行十日相成也。士大夫乃以玄纁束帛,天子加以穀圭,诸侯加以大璋。《杂记》曰:’纳币一束,束五两,两五寻。’”注云:“十个为束,贵成数也。礼尚俭,两两合其卷,是谓五两。八尺曰寻,一两五寻,则每卷二丈,合为四十尺。今谓之匹,犹匹耦之云与?”则纯帛亦缁也。传取《媒氏》,以故合其字。定本作“纟才”字。此五两,庶人礼也,故《士昏礼》“用玄纁束帛”,注云:“用玄纁者,象阴阳备也。”然则庶人卑,故直取阴类而已。大夫用币,无文,准《士昏》而言。《玉人》曰:“穀圭,天子以娉女。大璋,诸侯以娉女。”是天子诸侯加圭璋之文也。
  ○笺(jian)(jian)“币(bi)(bi)可(ke)”至(zhi)“委(wei)(wei)之(zhi)(zhi)(zhi)(zhi)”。正义曰:知(zhi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)为(wei)币(bi)(bi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)足(zu)者(zhe),以(yi)(yi)男(nan)速女(nv)而(er)(er)(er)(er)狱,币(bi)(bi)若不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)备,不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)讼(song)(song)(song)也(ye)(ye)(ye)。以(yi)(yi)讼(song)(song)(song)拒(ju)之(zhi)(zhi)(zhi)(zhi),明(ming)女(nv)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)肯受(shou),男(nan)子彊委(wei)(wei)其(qi)礼(li),然后(hou)讼(song)(song)(song)之(zhi)(zhi)(zhi)(zhi),言(yan)女(nv)受(shou)己之(zhi)(zhi)(zhi)(zhi)礼(li)而(er)(er)(er)(er)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)从己,故(gu)(gu)(gu)知(zhi)币(bi)(bi)可(ke)备。而(er)(er)(er)(er)云(yun)(yun)(yun)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)足(zu),明(ming)男(nan)女(nv)贤与(yu)(yu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)肯各有其(qi)耦(ou),女(nv)所不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)从,男(nan)子彊来(lai)(lai),故(gu)(gu)(gu)云(yun)(yun)(yun)“媒(mei)妁(shuo)之(zhi)(zhi)(zhi)(zhi)言(yan)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)和(he),六(liu)礼(li)之(zhi)(zhi)(zhi)(zhi)来(lai)(lai)彊委(wei)(wei)之(zhi)(zhi)(zhi)(zhi)”,是(shi)其(qi)室家(jia)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)足(zu)也(ye)(ye)(ye)。《野有死麕》笺(jian)(jian)云(yun)(yun)(yun):“不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)由媒(mei)妁(shuo)。”知(zhi)此有媒(mei)妁(shuo)者(zhe),以(yi)(yi)此相讼(song)(song)(song),明(ming)其(qi)使媒(mei),但不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)和(he)而(er)(er)(er)(er)致讼(song)(song)(song)耳。《野有死麕》以(yi)(yi)乱世(shi)民贫,思麕肉为(wei)礼(li),明(ming)无(wu)(wu)媒(mei)可(ke)知(zhi)。笺(jian)(jian)云(yun)(yun)(yun)“劫胁以(yi)(yi)成昏(hun)”,与(yu)(yu)此不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)同(tong)也(ye)(ye)(ye)。言(yan)媒(mei)妁(shuo)者(zhe),《说文》云(yun)(yun)(yun):“媒(mei),谋(mou)也(ye)(ye)(ye)。谋(mou)合二姓。妁(shuo),酌(zhuo)也(ye)(ye)(ye)。斟(zhen)酌(zhuo)二姓。”“六(liu)礼(li)之(zhi)(zhi)(zhi)(zhi)来(lai)(lai)彊委(wei)(wei)之(zhi)(zhi)(zhi)(zhi)”者(zhe),谓以(yi)(yi)雁币(bi)(bi),女(nv)虽不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)受(shou),彊留委(wei)(wei)置(zhi)之(zhi)(zhi)(zhi)(zhi)。故(gu)(gu)(gu)《左传(chuan)》昭元(yuan)年云(yun)(yun)(yun)“徐吾犯之(zhi)(zhi)(zhi)(zhi)妹(mei)美,公孙楚(chu)娉(ping)之(zhi)(zhi)(zhi)(zhi)矣,公孙黑又(you)使彊委(wei)(wei)禽焉”,是(shi)也(ye)(ye)(ye)。此贞(zhen)(zhen)女(nv)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)从,明(ming)亦以(yi)(yi)六(liu)礼(li)委(wei)(wei)之(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)。六(liu)礼(li)者(zhe),纳采至(zhi)亲(qin)迎(ying)。女(nv)既不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)受(shou),可(ke)彊委(wei)(wei)之(zhi)(zhi)(zhi)(zhi)。纳采之(zhi)(zhi)(zhi)(zhi)雁,则女(nv)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)告名,无(wu)(wu)所卜,无(wu)(wu)问名。纳吉之(zhi)(zhi)(zhi)(zhi)礼(li),纳徵之(zhi)(zhi)(zhi)(zhi)币(bi)(bi),可(ke)彊委(wei)(wei),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)和(he),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)请期,期不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)从,不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)亲(qin)迎(ying)。言(yan)六(liu)礼(li)之(zhi)(zhi)(zhi)(zhi)来(lai)(lai)彊委(wei)(wei)者(zhe),以(yi)(yi)方为(wei)昏(hun),必行六(liu)礼(li),故(gu)(gu)(gu)以(yi)(yi)六(liu)礼(li)言(yan)之(zhi)(zhi)(zhi)(zhi)。其(qi)实时(shi)所委(wei)(wei)者(zhe),无(wu)(wu)六(liu)礼(li)也(ye)(ye)(ye),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)过雁以(yi)(yi)纳采,币(bi)(bi)以(yi)(yi)纳徵耳。女(nv)为(wei)父(fu)母所嫁,媒(mei)妁(shuo)和(he)否(fou),不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)由於己,而(er)(er)(er)(er)经皆(jie)陈(chen)女(nv)与(yu)(yu)男(nan)讼(song)(song)(song)之(zhi)(zhi)(zhi)(zhi)辞者(zhe),以(yi)(yi)文王之(zhi)(zhi)(zhi)(zhi)教(jiao),女(nv)皆(jie)贞(zhen)(zhen)信,非礼(li)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)动(dong),故(gu)(gu)(gu)能(neng)拒(ju)彊暴之(zhi)(zhi)(zhi)(zhi)男(nan),与(yu)(yu)之(zhi)(zhi)(zhi)(zhi)争(zheng)讼(song)(song)(song)。诗人假(jia)其(qi)事而(er)(er)(er)(er)为(wei)之(zhi)(zhi)(zhi)(zhi)辞耳。

谁谓鼠无牙,何以穿我墉?谁谓女无家,何以速我讼?墉,墙也。视墙之穿,推其类可谓鼠有牙。
  ○墉音(yin)容(rong)。讼(song)如字,徐取韵(yun)音(yin)才(cai)容(rong)反。

[疏]传“墉,墙”。
  ○正义(yi)曰:《释(shi)宫》云(yun)(yun):“墙(qiang)谓之(zhi)墉。”李巡曰:“谓垣墙(qiang)也(ye)(ye)。《郊特(te)牲》曰:‘君南(nan)乡(xiang)於北(bei)墉下’,注云(yun)(yun)‘社内北(bei)墙(qiang)’是(shi)也(ye)(ye)。亦为(wei)城,《王制》注云(yun)(yun)‘小(xiao)城曰墉’,《皇矣》云(yun)(yun)‘以伐崇墉’,义(yi)得两(liang)通也(ye)(ye)。”

虽速我讼(song),亦不女从!不从,终不弃(qi)礼而随此(ci)彊暴(bao)之男。

《行(xing)露(lu)》三章(zhang),一章(zhang)三句,二(er)章(zhang)章(zhang)六句。

《羔羊》,《鹊巢》之功致也。召南之国,化文王之政,在位皆节俭正直,德如羔羊也。《鹊巢》之君,积行累功,以致此《羔羊》之化,在位卿大夫竞相切化,皆如此《羔羊》之人。
  ○行,下孟(meng)反(fan)。

[疏]“《羔羊》三章,章四句”至“羔羊”。
  ○正义曰:作《羔羊》诗者,言《鹊巢》之功所致也。召南之国,化文王之政,故在位之卿大夫皆居身节俭,为行正直,德如羔羊。然大夫有德,由君之功,是《鹊巢》之功所致也。定本“致”上无“所”字。言南者,总谓六州也,以篇在《召南》,故连言召耳。云德如羔羊者,《麟趾序》云“如麟趾之时”,《驺虞序》云“仁如驺虞”,皆如其经。则此德如羔羊,亦如经中之羔羊也。经陈大夫为裘用羔羊之皮,此云德如羔羊者,诗人因事讬意,见在位者裘得其制,德称其服,故说羔羊之裘,以明在位之德。叙达其意,故云如羔羊焉。不然,则衣服多矣,何以独言羔羊裘?《宗伯》注云:“羔取其群而不失其类。”《士相见》注云:“羔取其群而不党。”《公羊传》何休云:“羔取其贽之不鸣,杀之不号,乳必跪而受之。死义生礼者,此羔羊之德也。”然则今大夫亦能群不失类,行不阿党,死义生礼,故皆节俭正直,是德如羔羊也。毛以俭素由於心,服制形於外。章首二句言裘得其制,是节俭也,无私存於情,得失表於行。下二句言行可踪迹,是正直也。郑以退食为节俭,自公为正直。羔裘言德能称之,委蛇者,自得之貌,皆亦节俭正直之事也。经先言羔羊,以服乃行事,故先说其皮;序后言羔羊,举其成功乃可以化物,各自为文,势之便也。
  ○笺“鹊巢”至“之人”。
  ○正义曰:以篇首有(you)鹊巢(chao)以比国君(jun),故(gu)云《鹊巢(chao)》之君(jun)也(ye)。上言(yan)(yan)(yan)“积(ji)行累功(gong)(gong),以致爵位(wei)”,则(ze)化(hua)及南国,亦积(ji)行累功(gong)(gong)而致之,故(gu)言(yan)(yan)(yan)“积(ji)行累功(gong)(gong)”以释《鹊巢(chao)》之功(gong)(gong)所致之意。言(yan)(yan)(yan)由(you)国君(jun)积(ji)行累功(gong)(gong),以化(hua)天下,故(gu)天下化(hua)之,皆如(ru)(ru)羔(gao)(gao)(gao)羊(yang),以致此《羔(gao)(gao)(gao)羊(yang)》之化(hua)也(ye)。知在(zai)位(wei)是卿(qing)大夫(fu)(fu)者,以经陈羔(gao)(gao)(gao)裘(qiu),卿(qing)大夫(fu)(fu)之服,故(gu)传曰“大夫(fu)(fu)羔(gao)(gao)(gao)裘(qiu)以居”,是也(ye)。言(yan)(yan)(yan)竞相(xiang)(xiang)切化(hua),谓竞相(xiang)(xiang)切磋(cuo)以善化(hua),皆如(ru)(ru)《羔(gao)(gao)(gao)羊(yang)》之人,谓人德如(ru)(ru)羔(gao)(gao)(gao)羊(yang)也(ye)。

羔羊之皮,素丝五紽。小曰羔,大曰羊。素,白也。紽,数也。古者素丝以英裘,不失其制,大夫羔裘以居。
  ○它,本又作“他”,同徒何反。“它数也”,本或作“紽数”,所具反,后不音者同。英,沈音映,又如字。退食自公,委蛇委蛇。公,公门也。委蛇,行可从迹也。笺云:退食,谓减膳也。自,从也。从於公,谓正直顺於事也。委蛇,委曲自得之貌,节俭而顺,心志定,故可自得也。
  ○委(wei),於危反(fan)。虵(she)(she),又(you)作“蛇”,同音移。读此两(liang)句,当云(yun)“委(wei)虵(she)(she)委(wei)虵(she)(she)”,沈读作“委(wei)委(wei)虵(she)(she)虵(she)(she)”。《韩诗》作“逶迄”,云(yun)公正貌。行,下(xia)孟反(fan),崔如字。从迹(ji),足容反(fan),字亦作“踪”,“迹(ji)”又(you)作“⻊亦”。

[疏]“羔裘”至“委蛇”。
  ○毛以为召南大夫皆正直节俭,言用羔羊之皮以为裘,缝杀得制,素丝为英饰,其紽数有五。既外服羔羊之裘,内有羔羊之德,故退朝而食,从公门入私门,布德施行,皆委蛇然,动而有法,可使人踪迹而效之。言其行服相称,内外得宜。此章言羔羊之皮,卒章言羔羊之缝,互见其用皮为裘,缝杀得制也。
  ○郑唯下二句为异,言大夫减退膳食,顺从於事,心志自得委蛇然。
  ○传“小曰羔”至“以居”。
  ○正义曰:小羔大羊,对文为异。此说大夫之裘,宜直言羔而已,兼言羊者,以羔亦是羊,故连言以协句。传以羔羊并言,故以大小释之。此言“紽数”,下言“裛数”,谓紽、裛之数有五,非训紽、裛为数也。二章传云“緎,缝“者,《释训》云:“緎,羔羊之缝。”孙炎曰:“緎之云界緎。”然则缝合羔羊皮为裘,缝即皮之界緎,因名裘缝。云緎五,緎既为缝,则五紽、五裛亦为缝也。视之见其五,故皆云五焉。传於首章先言“紽数”者,以经云“五紽”,先解五之意,故紽数有五也。首章既解其数,故二章解其体,言“緎,缝也”,且因《尔雅》之文。《尔雅》独解緎者,盖举中言之。二章既解其体,恐人以为紽自数也,緎自缝也,故於卒章又言裛数有五,以明緎数亦五。緎言缝,则紽、裛亦缝可知,传互言也。古者素丝所以得英裘者,织素丝为组紃,以英饰裘之缝中。《清人》传曰“矛有英饰”,《閟宫》传云“朱英为饰”,则此英亦为饰可知。素丝为饰,维组紃耳。若为线,则所以缝裘,非饰也。故《干旄》曰“素丝组之”,传曰:“裛以素丝而成组也。”紃亦组之类,则素丝可以为组紃矣。既云素丝,即云五紽、五緎是裘缝明矣。又明素丝为组紃,而施於缝中,故《下杂记》注云:“紃施诸缝,若今之绦。”是有组紃而施於缝中之验。传知素丝不为线,而得为饰者,若线则凡衣皆用,非可美,故素丝以英裘,非线也。言大夫羔裘以居者,由大夫服之以居,故诗人见而称之也。谓居於朝廷,非居於家也。《论语》曰:“狐貉之厚以居。”注云“在家所以接宾客”,则在家不服羔裘矣。《论语》注又云:“缁衣羔裘,诸侯视朝之服。卿大夫朝服亦羔裘,唯豹袪,与君异耳。”明此为朝服之裘,非居家也。
  ○传“公公”至“从迹”。
  ○正义曰:传以言退者,自朝之㖞,故知公谓公门。《少仪》云“朝廷曰退”是也。行可踪迹者,谓出言立行,有始有终,可踪迹仿效也。
  ○笺“退食”至“之貌”。
  ○正义曰:减(jian)(jian)(jian)(jian)膳(shan)(shan)(shan)食(shi)(shi)者,大(da)夫常(chang)膳(shan)(shan)(shan)日(ri)特豚,朔(shuo)月少牢,今为(wei)节俭减(jian)(jian)(jian)(jian)之(zhi)也(ye)。王肃云(yun)(yun)(yun):“自减(jian)(jian)(jian)(jian)膳(shan)(shan)(shan)食(shi)(shi),圣人有逼(bi)下之(zhi)讥。”孙毓云(yun)(yun)(yun):“自非天灾,无(wu)减(jian)(jian)(jian)(jian)膳(shan)(shan)(shan)之(zhi)制(zhi)。”所以得减(jian)(jian)(jian)(jian)膳(shan)(shan)(shan)食(shi)(shi)者,以序云(yun)(yun)(yun)节俭,明其(qi)减(jian)(jian)(jian)(jian)於常(chang)礼,经言退(tui)食(shi)(shi),是(shi)减(jian)(jian)(jian)(jian)膳(shan)(shan)(shan)可(ke)知(zhi)。礼者,苦人之(zhi)奢,制(zhi)其(qi)中法(fa),若(ruo)车服之(zhi)文物,祭祀(si)之(zhi)牺牲,不可(ke)逼(bi)下,是(shi)故(gu)此论(lun)羔裘,美(mei)其(qi)得制(zhi)。至於春养已食(shi)(shi),容得减(jian)(jian)(jian)(jian)退(tui),故(gu)赵盾食(shi)(shi)鱼飧,公孙弘(hong)脱粟之(zhi)饭,前史以为(wei)美(mei)谈(tan)。经云(yun)(yun)(yun)“自公”,郑训“自”为(wei)“从(cong)”,“公”为(wei)“事(shi)”,故(gu)云(yun)(yun)(yun)“从(cong)於公,谓正直顺於事(shi)也(ye)”。委曲自得者,心(xin)志既定,举(ju)无(wu)不中,神(shen)气(qi)自若(ruo),事(shi)事(shi)皆(jie)然,故(gu)云(yun)(yun)(yun)“委蛇(she),委曲自得之(zhi)貌也(ye)”。定本“退(tui)谓减(jian)(jian)(jian)(jian)膳(shan)(shan)(shan)”,更(geng)无(wu)“食(shi)(shi)”字。

羔羊之革,素丝五緎。革犹皮也。緎,缝也。
  ○緎,徐音域,又(you)于域反(fan)。孙炎(yan)云:“緎缝(feng)(feng)之(zhi)界域。”“緎,缝(feng)(feng)”,《尔雅》云“緎,羔裘之(zhi)缝(feng)(feng)也”,音符(fu)用反(fan)。一本作“緎犹缝(feng)(feng)也”,则当音符(fu)龙(long)反(fan)。

[疏]传“革犹皮”。
  ○正义(yi)曰:对文则(ze)(ze)(ze)皮(pi)(pi)革(ge)(ge)(ge)异(yi),故(gu)《掌皮(pi)(pi)》云(yun)(yun)(yun)(yun)(yun)(yun):“秋敛皮(pi)(pi),冬敛革(ge)(ge)(ge)。”异(yi)时敛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),明(ming)(ming)其别(bie)也(ye)。许氏《说文》曰:“兽皮(pi)(pi)治去(qu)其毛(mao)(mao)曰革(ge)(ge)(ge)。”革(ge)(ge)(ge),更也(ye)。对文言之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)异(yi),散文则(ze)(ze)(ze)皮(pi)(pi)、革(ge)(ge)(ge)通。《司(si)(si)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)》曰“大(da)(da)(da)(da)(da)(da)丧(sang)饰(shi)皮(pi)(pi)车”,谓革(ge)(ge)(ge)辂(lu)也(ye)。去(qu)毛(mao)(mao)得(de)称(cheng)皮(pi)(pi),明(ming)(ming)是(shi)(shi)有(you)毛(mao)(mao)得(de)称(cheng)革(ge)(ge)(ge),故(gu)攻皮(pi)(pi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)工(gong)有(you)函、饱、韗、韦(wei)、裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),是(shi)(shi)皮(pi)(pi)革(ge)(ge)(ge)通言也(ye)。此以(yi)(yi)(yi)为(wei)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),明(ming)(ming)非(fei)去(qu)毛(mao)(mao),故(gu)云(yun)(yun)(yun)(yun)(yun)(yun)“革(ge)(ge)(ge)犹皮(pi)(pi)也(ye)”。依《月(yue)令》,孟冬始裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),天(tian)子(zi)(zi)祭天(tian)则(ze)(ze)(ze)大(da)(da)(da)(da)(da)(da)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)而冕(mian)(mian)(mian),故(gu)《司(si)(si)服(fu)(fu)(fu)(fu)(fu)(fu)》云(yun)(yun)(yun)(yun)(yun)(yun):“王(wang)(wang)祀昊天(tian)上帝,则(ze)(ze)(ze)服(fu)(fu)(fu)(fu)(fu)(fu)大(da)(da)(da)(da)(da)(da)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)而冕(mian)(mian)(mian),祀五帝亦(yi)如之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”郑(zheng)(zheng)注(zhu)“大(da)(da)(da)(da)(da)(da)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),黑(hei)羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)”是(shi)(shi)也(ye)。其五冕(mian)(mian)(mian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)亦(yi)同(tong)(tong)黑(hei)羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),知(zhi)(zhi)(zhi)者,《司(si)(si)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)职(zhi)(zhi)》云(yun)(yun)(yun)(yun)(yun)(yun)“掌为(wei)大(da)(da)(da)(da)(da)(da)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),以(yi)(yi)(yi)供(gong)王(wang)(wang)祀天(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)服(fu)(fu)(fu)(fu)(fu)(fu)”,更不别(bie)言衮冕(mian)(mian)(mian)已下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),明(ming)(ming)六(liu)冕(mian)(mian)(mian)与爵(jue)弁同(tong)(tong)用(yong)黑(hei)羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)。若(ruo)天(tian)子(zi)(zi)视朝(chao)(chao)及诸(zhu)侯(hou)(hou)(hou)(hou)(hou)朝(chao)(chao)天(tian)子(zi)(zi),皆以(yi)(yi)(yi)狐(hu)白裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),知(zhi)(zhi)(zhi)者,以(yi)(yi)(yi)《玉藻》云(yun)(yun)(yun)(yun)(yun)(yun)“君(jun)衣(yi)(yi)(yi)(yi)(yi)狐(hu)白裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),锦(jin)衣(yi)(yi)(yi)(yi)(yi)以(yi)(yi)(yi)裼(ti)(ti)(ti)(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”。又(you)《秦诗(shi)》曰“君(jun)子(zi)(zi)至(zhi)止(zhi),锦(jin)衣(yi)(yi)(yi)(yi)(yi)狐(hu)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)”,以(yi)(yi)(yi)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)象衣(yi)(yi)(yi)(yi)(yi)色,皮(pi)(pi)弁服(fu)(fu)(fu)(fu)(fu)(fu)白布衣(yi)(yi)(yi)(yi)(yi)故(gu)也(ye)。其卿(qing)(qing)大(da)(da)(da)(da)(da)(da)夫(fu)在朝(chao)(chao)及聘问亦(yi)衣(yi)(yi)(yi)(yi)(yi)狐(hu)白裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),知(zhi)(zhi)(zhi)者,《玉藻》云(yun)(yun)(yun)(yun)(yun)(yun)“士不衣(yi)(yi)(yi)(yi)(yi)狐(hu)白”故(gu)也(ye)。其裼(ti)(ti)(ti)(ti)盖用(yong)素(su)衣(yi)(yi)(yi)(yi)(yi),知(zhi)(zhi)(zhi)者,以(yi)(yi)(yi)《郑(zheng)(zheng)注(zhu)》玉藻云(yun)(yun)(yun)(yun)(yun)(yun)“非(fei)诸(zhu)侯(hou)(hou)(hou)(hou)(hou)则(ze)(ze)(ze)不用(yong)素(su)锦(jin)为(wei)裼(ti)(ti)(ti)(ti)”故(gu)也(ye)。士则(ze)(ze)(ze)麛裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)青(qing)(qing)犴褎(xiu),以(yi)(yi)(yi)狐(hu)白之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外,唯麑裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)素(su)也(ye)。其诸(zhu)侯(hou)(hou)(hou)(hou)(hou)视朝(chao)(chao)及卿(qing)(qing)大(da)(da)(da)(da)(da)(da)夫(fu)等(deng)同(tong)(tong)用(yong)黑(hei)羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),以(yi)(yi)(yi)《玉藻》云(yun)(yun)(yun)(yun)(yun)(yun)“羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)缁衣(yi)(yi)(yi)(yi)(yi)以(yi)(yi)(yi)裼(ti)(ti)(ti)(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”,又(you)郑(zheng)(zheng)注(zhu)《论语(yu)》云(yun)(yun)(yun)(yun)(yun)(yun)“缁衣(yi)(yi)(yi)(yi)(yi)羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),诸(zhu)侯(hou)(hou)(hou)(hou)(hou)视朝(chao)(chao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)服(fu)(fu)(fu)(fu)(fu)(fu)”是(shi)(shi)也(ye)。若(ruo)诸(zhu)侯(hou)(hou)(hou)(hou)(hou)视朔,君(jun)臣用(yong)麑裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),知(zhi)(zhi)(zhi)者,郑(zheng)(zheng)注(zhu)《论语(yu)》云(yun)(yun)(yun)(yun)(yun)(yun)“素(su)衣(yi)(yi)(yi)(yi)(yi)麑裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),诸(zhu)侯(hou)(hou)(hou)(hou)(hou)视朝(chao)(chao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)服(fu)(fu)(fu)(fu)(fu)(fu)”。其臣则(ze)(ze)(ze)青(qing)(qing)犴褎(xiu),绞衣(yi)(yi)(yi)(yi)(yi)为(wei)裼(ti)(ti)(ti)(ti)。若(ruo)兵事(shi),既(ji)用(yong)韎(mei)韦(wei),衣(yi)(yi)(yi)(yi)(yi)则(ze)(ze)(ze)用(yong)黄衣(yi)(yi)(yi)(yi)(yi)狐(hu)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)及貍裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),象衣(yi)(yi)(yi)(yi)(yi)色故(gu)也(ye)。又(you)襄四年传(chuan)云(yun)(yun)(yun)(yun)(yun)(yun)“臧之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)狐(hu)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),败(bai)我於狐(hu)骀”,又(you)定九年传(chuan)云(yun)(yun)(yun)(yun)(yun)(yun)“晳帻而衣(yi)(yi)(yi)(yi)(yi)貍制(zhi)”是(shi)(shi)也(ye)。若(ruo)天(tian)子(zi)(zi)以(yi)(yi)(yi)下(xia),田猎(lie)则(ze)(ze)(ze)羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),缁衣(yi)(yi)(yi)(yi)(yi)以(yi)(yi)(yi)裼(ti)(ti)(ti)(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),知(zhi)(zhi)(zhi)者,《司(si)(si)服(fu)(fu)(fu)(fu)(fu)(fu)》云(yun)(yun)(yun)(yun)(yun)(yun)“凡田冠(guan)弁服(fu)(fu)(fu)(fu)(fu)(fu)”,注(zhu)云(yun)(yun)(yun)(yun)(yun)(yun)“冠(guan)弁,委貌(mao)”,则(ze)(ze)(ze)诸(zhu)侯(hou)(hou)(hou)(hou)(hou)朝(chao)(chao)服(fu)(fu)(fu)(fu)(fu)(fu)故(gu)也(ye)。其天(tian)子(zi)(zi)诸(zhu)侯(hou)(hou)(hou)(hou)(hou)燕居(ju),同(tong)(tong)服(fu)(fu)(fu)(fu)(fu)(fu)玄(xuan)端,则(ze)(ze)(ze)亦(yi)同(tong)(tong)服(fu)(fu)(fu)(fu)(fu)(fu)羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)矣(yi)(yi)。凡裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),人(ren)君(jun)则(ze)(ze)(ze)用(yong)全,其臣则(ze)(ze)(ze)褎(xiu)饰(shi)为(wei)异(yi),故(gu)《唐诗(shi)》云(yun)(yun)(yun)(yun)(yun)(yun)“羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)豹袪(qu)”,郑(zheng)(zheng)云(yun)(yun)(yun)(yun)(yun)(yun)“卿(qing)(qing)大(da)(da)(da)(da)(da)(da)夫(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)服(fu)(fu)(fu)(fu)(fu)(fu)”是(shi)(shi)也(ye)。若(ruo)崔灵恩等(deng),以(yi)(yi)(yi)天(tian)子(zi)(zi)诸(zhu)侯(hou)(hou)(hou)(hou)(hou)朝(chao)(chao)祭之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)服(fu)(fu)(fu)(fu)(fu)(fu),先(xian)著(zhu)明(ming)(ming)衣(yi)(yi)(yi)(yi)(yi),又(you)加中(zhong)衣(yi)(yi)(yi)(yi)(yi),又(you)加裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)外又(you)加裼(ti)(ti)(ti)(ti)衣(yi)(yi)(yi)(yi)(yi),裼(ti)(ti)(ti)(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上乃加朝(chao)(chao)祭之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)服(fu)(fu)(fu)(fu)(fu)(fu)。其二刘等(deng),则(ze)(ze)(ze)以(yi)(yi)(yi)《玉藻》云(yun)(yun)(yun)(yun)(yun)(yun)“君(jun)衣(yi)(yi)(yi)(yi)(yi)狐(hu)白裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),锦(jin)衣(yi)(yi)(yi)(yi)(yi)以(yi)(yi)(yi)裼(ti)(ti)(ti)(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”,又(you)云(yun)(yun)(yun)(yun)(yun)(yun)“以(yi)(yi)(yi)帛里布,非(fei)礼也(ye)”,郑(zheng)(zheng)注(zhu)云(yun)(yun)(yun)(yun)(yun)(yun)“冕(mian)(mian)(mian)服(fu)(fu)(fu)(fu)(fu)(fu)中(zhong)衣(yi)(yi)(yi)(yi)(yi)用(yong)素(su),朝(chao)(chao)服(fu)(fu)(fu)(fu)(fu)(fu)中(zhong)衣(yi)(yi)(yi)(yi)(yi)用(yong)布”,若(ruo)皮(pi)(pi)弁服(fu)(fu)(fu)(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia),即次锦(jin)衣(yi)(yi)(yi)(yi)(yi)为(wei)裼(ti)(ti)(ti)(ti),便是(shi)(shi)以(yi)(yi)(yi)帛里布,故(gu)知(zhi)(zhi)(zhi)中(zhong)衣(yi)(yi)(yi)(yi)(yi)在裼(ti)(ti)(ti)(ti)衣(yi)(yi)(yi)(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上明(ming)(ming)矣(yi)(yi)。又(you)以(yi)(yi)(yi)《司(si)(si)服(fu)(fu)(fu)(fu)(fu)(fu)职(zhi)(zhi)》云(yun)(yun)(yun)(yun)(yun)(yun)“王(wang)(wang)祀昊天(tian)上帝,则(ze)(ze)(ze)服(fu)(fu)(fu)(fu)(fu)(fu)大(da)(da)(da)(da)(da)(da)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)而冕(mian)(mian)(mian)”,以(yi)(yi)(yi)下(xia)冕(mian)(mian)(mian)不复云(yun)(yun)(yun)(yun)(yun)(yun)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),《司(si)(si)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)职(zhi)(zhi)》云(yun)(yun)(yun)(yun)(yun)(yun)“掌为(wei)大(da)(da)(da)(da)(da)(da)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),以(yi)(yi)(yi)供(gong)王(wang)(wang)祀天(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)服(fu)(fu)(fu)(fu)(fu)(fu)”,亦(yi)不别(bie)言衮冕(mian)(mian)(mian)以(yi)(yi)(yi)下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),明(ming)(ming)六(liu)冕(mian)(mian)(mian)与爵(jue)弁同(tong)(tong)用(yong)大(da)(da)(da)(da)(da)(da)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)羔(gao)(gao)(gao)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)矣(yi)(yi)。案《玉藻》云(yun)(yun)(yun)(yun)(yun)(yun)“君(jun)子(zi)(zi)狐(hu)青(qing)(qing)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)豹褎(xiu),玄(xuan)绡(xiao)衣(yi)(yi)(yi)(yi)(yi)以(yi)(yi)(yi)裼(ti)(ti)(ti)(ti)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”,注(zhu)云(yun)(yun)(yun)(yun)(yun)(yun)“君(jun)子(zi)(zi)大(da)(da)(da)(da)(da)(da)夫(fu)士狐(hu)青(qing)(qing)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),盖玄(xuan)衣(yi)(yi)(yi)(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)”,然衮冕(mian)(mian)(mian)与衣(yi)(yi)(yi)(yi)(yi)玄(xuan)知(zhi)(zhi)(zhi)不用(yong)狐(hu)青(qing)(qing)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)者,以(yi)(yi)(yi)《司(si)(si)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)职(zhi)(zhi)》云(yun)(yun)(yun)(yun)(yun)(yun)“季秋献(xian)功裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),以(yi)(yi)(yi)待颁赐(ci)”,注(zhu)云(yun)(yun)(yun)(yun)(yun)(yun)“功裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu),人(ren)功微(wei)粗,谓狐(hu)青(qing)(qing)麛裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)属”。郑(zheng)(zheng)以(yi)(yi)(yi)“功裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)以(yi)(yi)(yi)待颁赐(ci)”大(da)(da)(da)(da)(da)(da)夫(fu)士,明(ming)(ming)非(fei)冕(mian)(mian)(mian)服(fu)(fu)(fu)(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)裘(qiu)(qiu)(qiu)(qiu)(qiu)(qiu)矣(yi)(yi)。

委蛇委蛇,自公退食。笺云:自公退食,犹退食自公。

羔羊之缝,素丝五裛。缝,言缝杀之,大小得其制。裛,数也。
  ○缝,符(fu)龙反(fan)(fan),注同。注“缝杀之(zhi)”字又音(yin)符(fu)用反(fan)(fan)。裛,子公(gong)(gong)反(fan)(fan)。杀,所界反(fan)(fan),徐所例反(fan)(fan)。委蛇委蛇,退食(shi)自公(gong)(gong)。

《羔羊》三章,章四句。

《殷其靁》,劝以义也。召南之大夫远行从政,不遑宁处。其室家能闵其勤劳,劝以义也。召南大夫,召伯之属。远行,谓使出邦畿。
  ○殷音隐,下同。靁亦作“雷”,力回反。“劝(quan)以义也”,本或无“以”字,下句(ju)始有(you)。遑(huang),本或作“偟”,音黄(huang),暇(xia)也。使,所(suo)吏反。

[疏]“《殷其靁》三章,章六句”至“劝以义”。
  ○正义曰:作《殷其靁》诗者,言大夫之妻劝夫以为臣之义。召南之大夫远行从政,施王命於天下,不得遑暇而安处,其室家见其如此,能闵念其夫之勤劳,而劝以为臣之义。言虽劳而未可得归,是劝以义之事也。定本“能闵其勤”,无“劳”字。召南之大夫远行从政,经三章章首二句是也。不遑宁处,其室家闵其勤劳,次二句是也。诗本美其劝以义,即具陈所劝之由,故先言从政勤劳,室家之事为劝以义而施,经、序皆得其次。
  ○笺“召(zhao)南(nan)(nan)”至“之(zhi)(zhi)属”。正(zheng)义曰:此解大(da)夫即(ji)是(shi)王朝之(zhi)(zhi)常鷩(bi)而(er)谓之(zhi)(zhi)召(zhao)南(nan)(nan)者(zhe),以(yi)其是(shi)召(zhao)伯之(zhi)(zhi)属,故言召(zhao)南(nan)(nan)之(zhi)(zhi)大(da)夫也(ye)(ye)。文(wen)王未称(cheng)王,召(zhao)伯为诸侯(hou)之(zhi)(zhi)臣,其下不(bu)得有(you)(you)大(da)夫。此言召(zhao)南(nan)(nan)大(da)夫,则(ze)是(shi)文(wen)王都(dou)丰、召(zhao)伯受采之(zhi)(zhi)后也(ye)(ye)。言召(zhao)伯之(zhi)(zhi)属者(zhe),召(zhao)伯为王者(zhe)之(zhi)(zhi)卿(qing)士(shi),《周礼》六(liu)卿(qing),其下皆有(you)(you)大(da)夫,各属其卿(qing),故云(yun)“之(zhi)(zhi)属”。《左传》曰“伯舆(yu)之(zhi)(zhi)大(da)夫瑕禽(qin)”,亦此之(zhi)(zhi)类也(ye)(ye)。知(zhi)非(fei)六(liu)州(zhou)诸侯(hou)之(zhi)(zhi)大(da)夫者(zhe),以(yi)序(xu)云(yun)“远行(xing)(xing)从(cong)政”。远行(xing)(xing),出境(jing)之(zhi)(zhi)辞。经云(yun)“殷其靁”,靁以(yi)喻(yu)号(hao)令(ling),则(ze)此远出封(feng)畿,行(xing)(xing)号(hao)令(ling)者(zhe)也(ye)(ye)。若(ruo)六(liu)州(zhou)大(da)夫,不(bu)得有(you)(you)出境(jing)行(xing)(xing)令(ling)之(zhi)(zhi)事。知(zhi)非(fei)聘问(wen)者(zhe),聘问(wen)结好,非(fei)殷靁之(zhi)(zhi)取喻(yu)。有(you)(you)时(shi)而(er)归(gui),非(fei)室(shi)家(jia)所当闵念。言远行(xing)(xing)从(cong)政,无期以(yi)反室(shi)家(jia),闵之(zhi)(zhi)。明(ming)是(shi)召(zhao)伯之(zhi)(zhi)属,从(cong)行(xing)(xing)化於南(nan)(nan)国也(ye)(ye)。时(shi)未为伯,笺因《行(xing)(xing)露》之(zhi)(zhi)序(xu)从(cong)后言之(zhi)(zhi)耳。

殷(yin)其(qi)靁(lei)(lei),在南山之(zhi)(zhi)阳(yang)(yang)。殷(yin),靁(lei)(lei)声也(ye)。山南曰(yue)阳(yang)(yang)。靁(lei)(lei)出地奋(fen),震惊(jing)百里。山出云(yun)雨,以润天下(xia)。笺云(yun):靁(lei)(lei)以喻(yu)号令於南山之(zhi)(zhi)阳(yang)(yang),又喻(yu)其(qi)在外也(ye)。召南大(da)夫以王命施号令於四方,犹靁(lei)(lei)殷(yin)殷(yin)然发声於山之(zhi)(zhi)阳(yang)(yang)。

何斯违斯?莫敢或遑。何此君子也。斯,此。违,去。遑,暇也。笺云:何乎此君子,適居此,复去此,转行远,从事於王所命之方,无敢或閒暇时。闵其勤劳。
  ○复,符福反。閒音闲。

振振君子,归哉归哉!振振,信厚也。笺云:大夫信厚之君子,为君使,功未成,归哉归哉!劝以为臣之义,未得归也。
  ○振(zhen)音真。“为(wei)君”,于(yu)伪反,或如字(zi),使,所吏反,或如字(zi)。

[疏]“殷其”至“归哉”。
  ○正义曰:言殷殷然靁声在南山之阳,以喻君子行号令在彼远方之国。既言君子行王政於远方,故因而闵之,云何乎我此君子,既行王命於彼远方,谓適居此一处,今复乃去此,更转远於馀方,而无敢或閒暇之时,何为勤劳如此。既闵念之,又因劝之,言振振然信厚之君子,今为君出使,功未成,可得归哉?劝以为臣之义,未得归也。
  ○传“殷靁”至“天下”。
  ○正义曰:此靁比号令,则雨靁之声,故云“山出云雨,以润天下”。《云汉》传曰:“隆隆而雷”,笺云“非雨靁也,雨靁之声尚殷殷然”,是也。“靁出地奋”,豫卦象辞也,彼注云:“奋,动也。靁动於地上,而万物豫也。”“震惊百里”,震卦彖辞也,注云:“震为靁,靁,动物之气也。靁之发声,犹人君出政教以动国中之人,故谓之震。惊之言警戒也。靁发声百里,古者诸侯之象,诸侯之出教令,警戒其国疆之内。”是其义也。此二卦皆有靁,事义相接,故并引之,以证靁喻号令之义也。靁之发声,止闻百里。文王之化,非唯一国,直取喻号令耳。山出云雨者,《公羊传》曰:“触石而出,肤寸而合,不崇朝而雨天下者,其唯泰山乎!”是山出云雨之事。
  ○传“何此君子”至笺“复去此”。
  ○正(zheng)义曰:传(chuan)言(yan)“何(he)(he)(he)此(ci)(ci)(ci)(ci)(ci)君(jun)子”,解(jie)“何(he)(he)(he)”字,何(he)(he)(he)为我此(ci)(ci)(ci)(ci)(ci)君(jun)子乃(nai)然。“此(ci)(ci)(ci)(ci)(ci)”非(fei)经中之(zhi)“斯(si)(si)(si)(si)”,故(gu)传(chuan)先言(yan)“何(he)(he)(he)此(ci)(ci)(ci)(ci)(ci)君(jun)子”,乃(nai)训“斯(si)(si)(si)(si)”为“此(ci)(ci)(ci)(ci)(ci)”。笺“何(he)(he)(he)乎(hu)此(ci)(ci)(ci)(ci)(ci)君(jun)子”,亦谓传(chuan)中“何(he)(he)(he)此(ci)(ci)(ci)(ci)(ci)君(jun)子”,亦非(fei)经中之(zhi)“斯(si)(si)(si)(si)”。言(yan)“適居(ju)此(ci)(ci)(ci)(ci)(ci)”,经中“何(he)(he)(he)斯(si)(si)(si)(si)”之(zhi)此(ci)(ci)(ci)(ci)(ci),言(yan)我君(jun)子行於远(yuan)方,適居(ju)此(ci)(ci)(ci)(ci)(ci)处。今乃(nai)复去(qu)离(li)此(ci)(ci)(ci)(ci)(ci),转向馀国,“去(qu)此(ci)(ci)(ci)(ci)(ci)”者,经中“违(wei)斯(si)(si)(si)(si)”之(zhi)此(ci)(ci)(ci)(ci)(ci)也(ye)。《集注》有“笺云”,定本於此(ci)(ci)(ci)(ci)(ci)无(wu)“笺云”,误也(ye)。

殷其靁,在南山之侧(ce)。亦在其阴(yin)与左(zuo)右也(ye)。

[疏]传“亦在”至“左右”。
  ○正义(yi)曰:上“阳”直云“山南(nan)”,此云“侧(ce)”,不复(fu)为(wei)山南(nan),三(san)方皆是。阴(yin),谓(wei)山北(bei)。左,谓(wei)东。右,谓(wei)西(xi)也。

何斯(si)违斯(si)?莫敢遑息(xi)。息(xi),止(zhi)也。

振振君子,归哉归哉!

殷其靁,在南山(shan)之下。或在其下。笺云:下谓山(shan)足。

何斯违斯?莫或遑处。处,居也。
  ○处(chu),尺煮反。

振振君(jun)子,归(gui)哉归(gui)哉!

《殷其靁》三章(zhang),章(zhang)六(liu)句。

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