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毛诗正义卷十 十之一在线阅读

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卷十 十之一

  ◎南有嘉鱼之什(shen)诂训传第(di)十(shi)七

陆曰:自此至(zhi)《菁菁者(zhe)莪》六篇(pian),并(bing)亡篇(pian)三,是成王、周公之小雅。成王有(you)雅名,公有(you)雅德,二人协佐,以致太平,故亦并(bing)为正也。

《南有嘉鱼》,乐与贤也。太平之君子至诚,乐与贤者共之也。乐得贤者,与共立於朝,相燕乐也。
  ○乐(le)与音洛,又音乐(le),徐五教反。序文同(tong)。太平(ping)音泰,后“太平(ping)”皆同(tong)。朝,直遥反,下(xia)注同(tong)。燕(yan)乐(le)音洛,下(xia)注皆同(tong)。

[疏]“《南有嘉鱼》四章,章四句”至“共之”。
  ○正(zheng)义曰(yue):作《南有(you)(you)嘉鱼(yu)》之(zhi)诗者,言(yan)乐与贤也。当周公(gong)、成王太平之(zhi)时,君子之(zhi)人(ren)已在位有(you)(you)职禄(lu),皆有(you)(you)至诚笃实之(zhi)心,乐与在野(ye)有(you)(you)贤德者共立於朝而(er)有(you)(you)之(zhi),原俱得禄(lu)位,共相燕乐,是乐与贤也。经四(si)章皆是乐与贤者之(zhi)事(shi)。

南有嘉鱼,烝然罩罩。江、汉之间,鱼所产也。罩罩,篧也。笺云:烝,尘也。尘然,犹言久如也。言南方水中有善鱼,人将久如而俱罩之,迟之也。喻天下有贤者,在位之人将久如而并求致之於朝,亦迟之也。迟之者,谓至诚也。
  ○烝,之丞反,王众也(ye)(ye)(ye)。罩,张(zhang)教反,徐又都学反,《字林》竹卓反,云:“捕鱼器也(ye)(ye)(ye)。”篧,助角反,郭(guo)云:“捕鱼笼也(ye)(ye)(ye)。”沈音获,又音护(hu),说其形(xing)非(fei)罩也(ye)(ye)(ye)。迟,直冀反,下同。

君子有酒,嘉宾式燕以乐。笺云:君子,斥时在位者也。式,用也。用酒与贤者燕饮而乐也。
  ○乐音洛,协句五(wu)教反。得(de)贤(xian)致酒(jiu),欢情怡畅,故乐。

[疏]“南有”至“乐”。
  ○正义曰:言南方江、汉之间有善鱼,人将久如俱往罩。而罩此善鱼者,人之所欲。己自将罩以求之,则思鷃此鱼,皆欲得之矣。以兴在野天下之处有贤者,时在朝君子久如并各乐而求之,有至诚之心,思迟此贤者,欲致之於朝,犹罩者之原鱼也。君子既至诚如此,遂得贤者共立於朝。君子之家有酒矣,在野贤者嘉善之宾既至,用此酒与之燕饮,以复欢乐耳。心迟其来,至即嘉乐,是至诚乐与贤也。
  ○传“江汉”至“篧也”。
  ○正义曰:言南,知江、汉间者,以言善鱼,南方鱼之善者,莫善於江、汉之间,且言善鱼者,谓大而众多,多大之鱼,必在大水,南方大水唯江、汉耳。必取善鱼者,以喻贤者之有善德也。此实兴,不云兴也,传文略。三章一云“兴也”,举中明此上下,足知鱼、鵻皆兴也。《释器》云:“篧谓之罩。”李巡曰:“篧,编细竹以为罩,捕鱼也。”孙炎曰:“今楚篧也。”郭璞曰:“今鱼罩。”然则罩以竹为之,无竹则以荆,故谓之楚篧。重云“罩罩”者,非一也。
  ○笺“烝尘”至“至诚”。
  ○正义曰:“烝,尘”,《释言》文。《释诂》云:“尘,久也。”郑欲烝为久,故言“烝,尘也”。又云:“尘然,犹言久如。”尘为久,然为如也。不言烝为众者,以此罩鱼喻求贤,久如欲往罩之,是欲鱼之甚,以兴君子久如欲求贤为思迟之极,若以为众,止见求鱼之多,无关思迟之义,则於至诚之事不显,故云“迟之谓至诚也”。重言“罩罩”,众自明矣,不假复言众也,故云“人将俱往”,是众可知。喻天下有贤,在位之人久如并求之,斯即在朝之君子众皆求贤。其“并”与“俱”,皆出经重罩而求也。
  ○笺“君子,斥时在位者”。
  ○正义曰:《凫(fu)鹥》与(yu)(yu)此(ci)序皆云太(tai)平(ping)之(zhi)(zhi)(zhi)(zhi)(zhi)君(jun)(jun)子(zi)(zi)。彼注云“君(jun)(jun)子(zi)(zi)谓成(cheng)王(wang)(wang)”,与(yu)(yu)此(ci)不(bu)(bu)同者(zhe),以(yi)彼序云:“能持盈守(shou)成(cheng),则(ze)神祇祖考安乐(le)之(zhi)(zhi)(zhi)(zhi)(zhi)矣。”经(jing)(jing)陈祭天(tian)地宗庙,是太(tai)平(ping)之(zhi)(zhi)(zhi)(zhi)(zhi)君(jun)(jun)子(zi)(zi)为(wei)(wei)百神之(zhi)(zhi)(zhi)(zhi)(zhi)主,非王(wang)(wang)不(bu)(bu)然,故知斥(chi)(chi)(chi)君(jun)(jun)子(zi)(zi)谓成(cheng)王(wang)(wang)。此(ci)序云“乐(le)与(yu)(yu)贤(xian)(xian)(xian)者(zhe)共之(zhi)(zhi)(zhi)(zhi)(zhi)”,言(yan)(yan)与(yu)(yu)言(yan)(yan)共,是等(deng)夷之(zhi)(zhi)(zhi)(zhi)(zhi)称,非人(ren)君(jun)(jun)之(zhi)(zhi)(zhi)(zhi)(zhi)辞,故知斥(chi)(chi)(chi)在位者(zhe)也。且人(ren)君(jun)(jun)求贤(xian)(xian)(xian),至诚(cheng)不(bu)(bu)足以(yi)为(wei)(wei)美矣。人(ren)臣事君(jun)(jun),多在专利,以(yi)文仲之(zhi)(zhi)(zhi)(zhi)(zhi)贤(xian)(xian)(xian),尚(shang)称窃(qie)位。知贤(xian)(xian)(xian)不(bu)(bu)妒,自(zi)古所稀。假有举荐(jian),或事不(bu)(bu)获已,至诚(cheng)者(zhe)寡。今太(tai)平(ping)君(jun)(jun)子(zi)(zi)至诚(cheng)乐(le)贤(xian)(xian)(xian),故所以(yi)为(wei)(wei)美耳。下章笺(jian)曰:“君(jun)(jun)子(zi)(zi)下其臣,故贤(xian)(xian)(xian)者(zhe)归往之(zhi)(zhi)(zhi)(zhi)(zhi)。”似(si)斥(chi)(chi)(chi)成(cheng)王(wang)(wang)者(zhe)。此(ci)言(yan)(yan)君(jun)(jun)子(zi)(zi),博关朝廷公(gong)卿(qing)。《孝经(jing)(jing)》唯士言(yan)(yan)争友,大(da)夫以(yi)上则(ze)有争臣,是公(gong)卿(qing)之(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)下民,有臣之(zhi)(zhi)(zhi)(zhi)(zhi)道。且人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)进贤(xian)(xian)(xian),唯善所在,公(gong)叔文子(zi)(zi)升家臣以(yi)公(gong)。所乐(le)之(zhi)(zhi)(zhi)(zhi)(zhi)贤(xian)(xian)(xian),或是己之(zhi)(zhi)(zhi)(zhi)(zhi)私(si)属(shu),故笺(jian)言(yan)(yan)臣以(yi)通之(zhi)(zhi)(zhi)(zhi)(zhi)。王(wang)(wang)肃、孙毓(yu)亦以(yi)为(wei)(wei)在位朝廷之(zhi)(zhi)(zhi)(zhi)(zhi)求贤(xian)(xian)(xian),则(ze)毛亦不(bu)(bu)斥(chi)(chi)(chi)成(cheng)王(wang)(wang),明矣。

南有嘉鱼,烝然汕汕。汕汕,樔也。笺云:樔者,今之撩罟也。
  ○汕,所谏反(fan)(fan),樔(chao)也,《说文(wen)》云:“鱼游水貌(mao)。”樔(chao),侧交反(fan)(fan),字或作(zuo)“罺”,同。撩(liao),力吊反(fan)(fan),又力条反(fan)(fan),沈(shen)旋力到(dao)反(fan)(fan)。

[疏]传“汕汕,樔”。
  ○正义曰:《释(shi)器》云:“樔谓之汕。”李(li)巡曰:“汕,以(yi)薄鱼也。”孙炎曰:“今之撩(liao)罟。”皆以(yi)今晓(xiao)古(gu)。

君子有酒,嘉宾式燕以衎。衎,乐也。
  ○衎,若旦反。

南有樛木,甘瓠累之。兴也。累,蔓也。笺云:君子下其臣,故贤者归往也。
  ○樛,居虬(qiu)反。瓠(hu)音护。累(lei),力追反,本亦(yi)作“{藟系}”,同。下,遐嫁反。

君子有酒(jiu),嘉宾(bin)式(shi)燕绥之(zhi)。笺云:绥,安(an)也。与(yu)嘉宾(bin)燕饮而安(an)之(zhi)。《乡饮酒(jiu)》曰:“宾(bin)以我安(an)。”

[疏]“南有”至“绥之”。
  ○正义曰:言南方有樛然下垂之木,甘瓠之草得上而累蔓之,以兴在位有下下之君子,故在野贤者得往而归就之。言君子之下下,犹樛木之下垂,贤者所以往矣。又在位君子之家有酒矣,在野贤者嘉善之宾既来,则用此酒燕饮而安之。
  ○笺“《乡饮酒》曰:‘宾以我安’。”
  ○正义曰:案《乡(xiang)饮(yin)酒(jiu)》无“以我安”之(zhi)文。《燕礼》:“司正洗角觯(zhi),南(nan)(nan)面奠于中庭(ting),升(sheng),东楹之(zhi)东受(shou)命,西阶上(shang)北(bei)面命卿(qing)、大夫。君(jun)曰:‘以我安!’卿(qing)、大夫皆对曰:“诺!敢不安?”则此文在《燕礼》矣。言(yan)《乡(xiang)饮(yin)酒(jiu)》者(zhe),误(wu)(wu)也。定本亦误(wu)(wu)。以《南(nan)(nan)陔(gai)》与《由庚(geng)》之(zhi)笺皆《乡(xiang)饮(yin)酒(jiu)》、《燕礼》连(lian)言(yan)之(zhi),故学者(zhe)加《乡(xiang)饮(yin)酒(jiu)》於上(shang)。后人(ren)知其不合两引,故略去《燕礼》焉(yan)。今本犹有言(yan)《燕礼》者(zhe)。

翩翩者鵻,烝然来思。鵻,壹宿之鸟。笺云:壹宿者,壹意於其所宿之木也。喻贤者有专壹之意於我,我将久如而来,迟之也。
  ○翩(pian)音(yin)篇(pian)。鵻音(yin)隹,本(ben)亦作(zuo)“隹”。

君子有酒,嘉宾式燕又思。笺云:又,复也。以其壹意,欲复与燕,加厚之。
  ○复(fu),扶(fu)又反,下同(tong)。

[疏]“翩翩”至“又思”。
  ○正义曰:上章云君子思鷃贤人,此章言贤者原往。翩翩而飞者,是鵻鸟也。此鸟由壹意於其所宿之木,故久如欲来,所以翩翩而飞来,集於木也。以喻在野之贤者,有专壹之意,于我君子亦久如原来。今来在於我君子之朝,言君子求之至,故贤者意能专壹也。在位君子之家有酒矣,与此在野贤者嘉善之宾既来,用此酒与之燕。又燕也思皆为辞,燕又燕,频与之燕,言亲之甚也。
  ○笺云:“壹宿”至“迟之”。
  ○正义曰:毛言壹(yi)(yi)宿(su)(su)义微,故申之(zhi)(zhi)(zhi)云:壹(yi)(yi)宿(su)(su)者(zhe)(zhe),一意於(wu)其所宿(su)(su)之(zhi)(zhi)(zhi)木(mu)也。鵻(zhui),夫择木(mu)之(zhi)(zhi)(zhi)鸟,悫谨,故将宿(su)(su)於(wu)木(mu),专壹(yi)(yi)其心,故特以(yi)鵻(zhui)鸟为(wei)喻。以(yi)鸟之(zhi)(zhi)(zhi)择木(mu),喻贤者(zhe)(zhe)有专壹(yi)(yi)之(zhi)(zhi)(zhi)意於(wu)我(wo)。此我(wo)谓君(jun)子也。将久如而来迟之(zhi)(zhi)(zhi)者(zhe)(zhe),贤者(zhe)(zhe)迟,君(jun)子物类相感,所以(yi)相思鷃之(zhi)(zhi)(zhi)也。定本“式燕又(you)思”下,有“笺云:‘又(you),复也。以(yi)其壹(yi)(yi)意,欲复与燕,加厚之(zhi)(zhi)(zhi)也。’”俗本多无(wu)此语。

《南有嘉鱼》四章(zhang),章(zhang)四句。

《南山有台》,乐得贤也。得贤则能为邦家立太平之基矣。人君得贤,则其德广大坚固,如南山之有基趾。
  ○为,如字,又(you)于伪反(fan)。

南山有台,北山有莱。兴也。台,夫须也。莱,草也。笺云:兴者,山之有草木,以自覆盖,成其高大,喻人君有贤臣,以自尊显。
  ○莱音来。夫(fu)音符(fu)。

乐只君子,邦家之基。乐只君子,万寿无期。基,本也。笺云:只,之,言是也。人君既得贤者,置之於位又尊敬,以礼乐乐之,则能为国家之本,得寿考之福。
  ○乐乐,上音(yin)岳,下音(yin)洛。

[疏]“南山”至“无期”。
  ○正义曰:言南山所以得高峻者,以南山之上有台,北山之上有莱,以有草木而自覆盖,故能成其高大。以喻人君所以能令天下太平,以人君所任之官有德,所治之职有能,以有贤臣,各治其事,故能致太平。言山以草木高大,君以贤臣尊显,贤德之人光益若是,故我人君以礼乐乐是有德之君子,置之於位而尊用之,令人君得为邦家太平之基。以礼乐乐是有德君子,又使我国家得万寿之福,无有期竟,所以乐之也。
  ○传“台,夫须。莱,草”。
  ○正(zheng)义曰(yue)(yue):“台,夫须(xu)(xu)”,《释草(cao)》文。舍人(ren)曰(yue)(yue):“台,一名(ming)夫须(xu)(xu)。”陆机(ji)《疏》云:“旧说夫须(xu)(xu),莎草(cao)也,可为(wei)(wei)(wei)蓑笠(li)。”《都人(ren)士》云:“台笠(li)缁撮。”传云:“台所以御雨。”是(shi)也。《十(shi)月之(zhi)(zhi)交》曰(yue)(yue):“田卒汙(wu)莱(lai)。”又《周礼》云:“莱(lai)五十(shi)亩。”莱(lai)为(wei)(wei)(wei)草(cao)之(zhi)(zhi)总名(ming),非有别草(cao)名(ming)之(zhi)(zhi)为(wei)(wei)(wei)莱(lai)。陆机(ji)《疏》云:“莱(lai),草(cao)名(ming),其(qi)(qi)叶可食。今(jin)兖州人(ren)烝以为(wei)(wei)(wei)茹(ru),谓之(zhi)(zhi)莱(lai)烝。”以上下类之(zhi)(zhi),皆指草(cao)木(mu)(mu)之(zhi)(zhi)名(ming),其(qi)(qi)义或当然(ran)矣。此山有草(cao)木(mu)(mu),成其(qi)(qi)高大,而《车(che)舝》笺云“析(xi)其(qi)(qi)柞薪(xin),为(wei)(wei)(wei)蔽(bi)(bi)冈之(zhi)(zhi)高”者(zhe),以兴喻者(zhe)各有所取。若欲睹其(qi)(qi)山形,草(cao)木(mu)(mu)便为(wei)(wei)(wei)蔽(bi)(bi)障之(zhi)(zhi)物;若欲显其(qi)(qi)高大,草(cao)木(mu)(mu)则是(shi)裨益(yi)之(zhi)(zhi)言(yan),不(bu)一端矣。

南山有桑,北山有杨。乐只君子,邦家之光。乐只君子,万寿无疆。笺云:光,明也。政教明,有荣曜。
  ○疆,居良反。

南山有杞,北山有李。乐只君子,民之父母。乐只君子,德音不已。笺云:已,止也。不止者,言长见称颂也。
  ○杞音起,《草木疏》云(yun):其(qi)树如樗,一名狗骨。

南山有栲,北山有杻。栲,山樗。杻,檍也。
  ○栲(kao)音考。杻,女九反。樗,敕居反。檍(yi)音忆。乐(le)只(zhi)(zhi)君(jun)子,遐不眉寿?乐(le)只(zhi)(zhi)君(jun)子,德(de)音是茂。眉寿,秀眉也。笺(jian)云:遐,远也。远不眉寿者,言其近(jin)眉寿也。茂,盛也。

南山有枸,北山有楰。枸,枳枸。楰,鼠梓。
  ○枸,俱甫反(fan)。楰音庾,楸属。枳,诸氏反(fan)。

[疏]传“枸枳”至“鼠梓”。
  ○正义(yi)曰:枸(gou)(gou),《释(shi)(shi)木(mu)(mu)》无文。宋玉赋曰“枳枸(gou)(gou)来(lai)巢”,则枸(gou)(gou)木(mu)(mu)多枝而(er)曲(qu),所(suo)以来(lai)巢也。陆机《疏(shu)》云(yun):“枸(gou)(gou)树(shu)高大(da)似白(bai)杨,有(you)子著枝端,大(da)如指,长数寸(cun),啖之(zhi)(zhi)甘(gan)美如饴。八月熟。今官园(yuan)种之(zhi)(zhi),谓之(zhi)(zhi)木(mu)(mu)蜜(mi)。”“楰,鼠梓”,《释(shi)(shi)木(mu)(mu)》文。李巡曰:“鼠梓,一名楰。”郭璞(pu)曰:“楸(qiu)属也。”陆机《疏(shu)》曰:“其树(shu)叶木(mu)(mu)理如楸(qiu),山楸(qiu)之(zhi)(zhi)异者,今人谓之(zhi)(zhi)苦楸(qiu)是也。”

乐只君子,遐不黄耇。乐只君子,保艾尔后。黄,黄发也。耇,老。艾,养。保,安也。
  ○耇(gou)音(yin)苟(gou),寿(shou)也(ye)。艾,五盖反,沈音(yin)刈。

[疏]传“黄,黄发。耇,老”。
  ○正义曰(yue):《释诂》云:“黄(huang)发(fa)、耇老(lao),寿也。”舍人(ren)曰(yue):“黄(huang)发(fa),老(lao)人(ren)发(fa)白复(fu)黄(huang)也。”孙炎曰(yue):“耇,面冻梨色如(ru)浮(fu)垢。”

《南山有台》五章,章六句。

《由庚》,万物得由其道也。《崇丘》,万物得极其高大也。《由仪》,万物之生各得其宜也。有其义而亡其辞。此三篇者,《乡饮酒》、《燕礼》亦用焉,曰“乃间歌《鱼丽》,笙《由庚》;歌《南有嘉鱼》,笙《崇丘》;歌《南山有台》,笙《由仪》”。亦遭世乱而亡之。《燕礼》又有“升歌《鹿鸣》,下管《新宫》”。《新宫》亦诗篇名也。辞义皆亡,无以知其篇第之意。
  ○此(ci)三篇义与《南(nan)陔(gai)》等同。依(yi)《六月(yue)》序,《由(you)庚》在《南(nan)有嘉鱼》前(qian),《崇丘》在《南(nan)山有台》前(qian)。今(jin)同在此(ci)者,以其俱(ju)亡,使相从耳。间,古苋(xian)反。

[疏]“由庚万物”至“其辞”。
  ○正义曰:“有其义而亡其辞”,亦毛氏所著,於后行别记之。
  ○笺“此三篇”至“之处”。
  ○正义(yi)(yi)曰:此(ci)(ci)郑亦(yi)本其(qi)所用(yong)(yong)所亡(wang)(wang)之(zhi)(zhi)事也(ye)(ye)(ye)。此(ci)(ci)三篇(pian)(pian)(pian)(pian),《乡(xiang)饮酒》《燕礼》亦(yi)用(yong)(yong)焉,亦(yi)者,亦(yi)《南陔(gai)》等(deng)也(ye)(ye)(ye),即言(yan)(yan)其(qi)事之(zhi)(zhi)用(yong)(yong)曰:“乃间(jian)歌《鱼(yu)丽(li)》,笙《由庚》;歌《南有嘉鱼(yu)》,笙《崇丘》;歌《南山有台》,笙《由仪》。”《乡(xiang)饮酒》、《燕礼》二篇(pian)(pian)(pian)(pian)俱有此(ci)(ci)辞(ci)也(ye)(ye)(ye)。言(yan)(yan)间(jian)歌者,堂上与堂下(xia)递歌,不(bu)比(bi)篇(pian)(pian)(pian)(pian)而(er)(er)间(jian)取之(zhi)(zhi)。笙者,在(zai)(zai)笙中吹之(zhi)(zhi)。所以(yi)(yi)亡(wang)(wang)者,亦(yi)遭(zao)乱(luan)而(er)(er)亡(wang)(wang),亦(yi)如《南陔(gai)》等(deng)遭(zao)战(zhan)国及秦之(zhi)(zhi)乱(luan)而(er)(er)失之(zhi)(zhi)也(ye)(ye)(ye)。因此(ci)(ci)亡(wang)(wang)诗(shi)(shi)(shi)(shi)(shi)事终,更述“《燕礼》又有‘升歌《鹿(lu)鸣》,下(xia)管(guan)《新宫(gong)》’,亦(yi)诗(shi)(shi)(shi)(shi)(shi)篇(pian)(pian)(pian)(pian)名也(ye)(ye)(ye)”,以(yi)(yi)对《鹿(lu)鸣》而(er)(er)入(ru)管(guan)用(yong)(yong),故(gu)(gu)知诗(shi)(shi)(shi)(shi)(shi)篇(pian)(pian)(pian)(pian)名也(ye)(ye)(ye)。辞(ci)义(yi)(yi)皆(jie)(jie)亡(wang)(wang),今无(wu)以(yi)(yi)知其(qi)篇(pian)(pian)(pian)(pian)第所在(zai)(zai)之(zhi)(zhi)意(yi)也(ye)(ye)(ye)。篇(pian)(pian)(pian)(pian)第所在(zai)(zai),皆(jie)(jie)当言(yan)(yan)处,云“之(zhi)(zhi)意(yi)”者,以(yi)(yi)无(wu)意(yi)义(yi)(yi)可(ke)推寻而(er)(er)知,故(gu)(gu)云意(yi)也(ye)(ye)(ye)。案(an)《鱼(yu)丽(li)》,武(wu)王诗(shi)(shi)(shi)(shi)(shi)也(ye)(ye)(ye),而(er)(er)与《嘉鱼(yu)》间(jian)歌。《南陔(gai)》等(deng)三篇(pian)(pian)(pian)(pian)亦(yi)武(wu)王诗(shi)(shi)(shi)(shi)(shi)也(ye)(ye)(ye),乃在(zai)(zai)堂下(xia)笙歌之(zhi)(zhi)。是武(wu)王之(zhi)(zhi)诗(shi)(shi)(shi)(shi)(shi)得(de)(de)下(xia)管(guan)用(yong)(yong)之(zhi)(zhi)也(ye)(ye)(ye)。《新宫(gong)》制礼所用(yong)(yong),必(bi)在(zai)(zai)礼前(qian)而(er)(er)作(zuo),不(bu)知武(wu)王诗(shi)(shi)(shi)(shi)(shi)也(ye)(ye)(ye)?成王诗(shi)(shi)(shi)(shi)(shi)也(ye)(ye)(ye)?此(ci)(ci)笺因亡(wang)(wang)诗(shi)(shi)(shi)(shi)(shi)事终而(er)(er)言(yan)(yan)之(zhi)(zhi)耳(er),不(bu)谓当在(zai)(zai)成王诗(shi)(shi)(shi)(shi)(shi)中,故(gu)(gu)曰“无(wu)以(yi)(yi)知其(qi)篇(pian)(pian)(pian)(pian)第之(zhi)(zhi)意(yi)也(ye)(ye)(ye)”。案(an)《礼·射义(yi)(yi)》,诸(zhu)侯以(yi)(yi)《貍(li)首(shou)》为节。以(yi)(yi)彼(bi)类之(zhi)(zhi),当在(zai)(zai)《召南》。但《召南》无(wu)亡(wang)(wang)诗(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)比(bi),故(gu)(gu)郑於此(ci)(ci)言(yan)(yan)“辞(ci)义(yi)(yi)皆(jie)(jie)亡(wang)(wang)”者,对六篇(pian)(pian)(pian)(pian)有义(yi)(yi)无(wu)辞(ci)。《新宫(gong)》并(bing)义(yi)(yi)亦(yi)无(wu),故(gu)(gu)言(yan)(yan)“皆(jie)(jie)亡(wang)(wang)”。不(bu)谓已为作(zuo)序(xu)(xu),与经俱亡(wang)(wang)。若(ruo)子(zi)夏(xia)为之(zhi)(zhi)作(zuo)序(xu)(xu),何由辞(ci)及目(mu)篇(pian)(pian)(pian)(pian)并(bing)“六月”连序(xu)(xu)并(bing)无(wu)存者?以(yi)(yi)此(ci)(ci)知孔(kong)(kong)子(zi)录而(er)(er)不(bu)得(de)(de),子(zi)夏(xia)不(bu)为之(zhi)(zhi)序(xu)(xu)也(ye)(ye)(ye)。《左(zuo)传(chuan)》昭二十(shi)五年,宋公(gong)享昭子(zi),赋(fu)(fu)《新宫(gong)》。计孔(kong)(kong)子(zi)时年三十(shi)馀(yu)矣,所以(yi)(yi)录不(bu)得(de)(de)者,诗(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)逸(yi)亡(wang)(wang),必(bi)有积渐,当孔(kong)(kong)子(zi)之(zhi)(zhi)时,道(dao)衰乐(le)废,自宋公(gong)赋(fu)(fu)《新宫(gong)》,至孔(kong)(kong)子(zi)定《诗(shi)(shi)(shi)(shi)(shi)》,三十(shi)馀(yu)年,其(qi)间(jian)足(zu)得(de)(de)亡(wang)(wang)之(zhi)(zhi)也(ye)(ye)(ye)。圣人虽(sui)无(wu)所不(bu)知,不(bu)得(de)(de)以(yi)(yi)意(yi)录之(zhi)(zhi)也(ye)(ye)(ye)。

《蓼萧》,泽及四海也。九夷、八狄、七戎、六蛮,谓之四海,国在九州之外,虽有大者,爵不过子。《虞书》曰:“州十有二师,外薄四海,咸建五长。”
  ○蓼音六。薄音博,诸本作“外(wai)敷”,注音芳夫反(fan)。四海,海者晦也,地险,言其去中国险远(yuan),禀政(zheng)教昏昧也。长,张丈反(fan)。

[疏]“《蓼萧》四章,章六句”至“四海”。
  ○正义曰:作《蓼萧》诗者,谓时王者恩泽被及四海之国也,使四海无侵伐之忧,得风雨之节。《书传》称越常氏之译曰:“吾受命,吾国黄老曰:‘久矣,天之无烈风淫雨。’”意中国有圣人,远往朝之,是泽及四海之事。经四章,皆上二句是泽及四海。由其泽及,故其君来朝,王燕乐之,亦是泽及之事,故序总其目焉。经所陈,是四海君蒙其泽,而序漫言四海者,作者以四海诸侯朝王而得燕庆,故本其在国蒙泽,说其朝见光宠。序以王者恩及其君,不可遗其臣,见其通及上下,故直言四海以广之。
  ○笺“九夷”至“五长”。
  ○正义曰(yue)(yue):“九(jiu)(jiu)夷(yi)、八(ba)(ba)(ba)狄(di)(di)(di)、七(qi)戎(rong)(rong)、六(liu)(liu)蛮(man)(man)(man),谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)”,《释(shi)地》文(wen)。李巡(xun)(xun)曰(yue)(yue):“九(jiu)(jiu)夷(yi)在(zai)(zai)(zai)东(dong)方(fang)(fang),八(ba)(ba)(ba)狄(di)(di)(di)在(zai)(zai)(zai)北(bei)(bei)方(fang)(fang),七(qi)戎(rong)(rong)在(zai)(zai)(zai)西方(fang)(fang),六(liu)(liu)蛮(man)(man)(man)在(zai)(zai)(zai)南方(fang)(fang)。”孙(sun)炎曰(yue)(yue):“海(hai)(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言晦(hui),晦(hui)闇於(wu)礼(li)仪(yi)也(ye)。”《雒师谋》、《我应(ying)(ying)》注皆与(yu)此(ci)同(tong)(tong)。《职方(fang)(fang)氏》及(ji)(ji)《布宪(xian)》注亦引《尔(er)(er)雅(ya)(ya)》云(yun)(yun)“九(jiu)(jiu)夷(yi)、八(ba)(ba)(ba)蛮(man)(man)(man)、六(liu)(liu)戎(rong)(rong)、五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)狄(di)(di)(di),谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)”。数(shu)(shu)既不(bu)(bu)(bu)(bu)同(tong)(tong),而俱云(yun)(yun)《尔(er)(er)雅(ya)(ya)》,则《尔(er)(er)雅(ya)(ya)》本(ben)有(you)(you)(you)(you)两(liang)文(wen),今(jin)李巡(xun)(xun)所(suo)(suo)(suo)注“谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下,更三句云(yun)(yun)“八(ba)(ba)(ba)蛮(man)(man)(man)在(zai)(zai)(zai)南方(fang)(fang),六(liu)(liu)戎(rong)(rong)在(zai)(zai)(zai)西方(fang)(fang),五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)狄(di)(di)(di)在(zai)(zai)(zai)北(bei)(bei)方(fang)(fang)”。此(ci)三句唯李巡(xun)(xun)有(you)(you)(you)(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),孙(sun)炎、郭璞诸(zhu)本(ben)皆无(wu)也(ye)。李巡(xun)(xun)与(yu)郑(zheng)同(tong)(tong)时(shi)(shi)(shi),郑(zheng)读(du)《尔(er)(er)雅(ya)(ya)》盖与(yu)巡(xun)(xun)同(tong)(tong),故(gu)(gu)或(huo)取上(shang)(shang)文(wen),或(huo)取下文(wen)也(ye)。《尔(er)(er)雅(ya)(ya)》本(ben)有(you)(you)(you)(you)二(er)(er)(er)文(wen)者(zhe)(zhe)(zhe)(zhe),由王(wang)(wang)所(suo)(suo)(suo)服(fu)国(guo)数(shu)(shu)不(bu)(bu)(bu)(bu)同(tong)(tong),故(gu)(gu)异文(wen)耳。亦不(bu)(bu)(bu)(bu)知(zhi)九(jiu)(jiu)夷(yi)、八(ba)(ba)(ba)狄(di)(di)(di)、七(qi)戎(rong)(rong)、六(liu)(liu)蛮(man)(man)(man)正据(ju)(ju)何时(shi)(shi)(shi)也(ye)。此(ci)及(ji)(ji)《中候》直言四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai),不(bu)(bu)(bu)(bu)列(lie)其(qi)(qi)(qi)数(shu)(shu),故(gu)(gu)引上(shang)(shang)文(wen)解(jie)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。《职方(fang)(fang)》列(lie)其(qi)(qi)(qi)国(guo)数(shu)(shu),唯“五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)戎(rong)(rong)、六(liu)(liu)狄(di)(di)(di)”与(yu)《尔(er)(er)雅(ya)(ya)》“六(liu)(liu)戎(rong)(rong)、五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)狄(di)(di)(di)”上(shang)(shang)下不(bu)(bu)(bu)(bu)同(tong)(tong),馀则相似,故(gu)(gu)据(ju)(ju)下文(wen)也(ye)。《布宪(xian)》则秋官(guan)承夏官(guan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下,故(gu)(gu)同(tong)(tong)於(wu)《职方(fang)(fang)》焉。《周礼(li)》注据(ju)(ju)《尔(er)(er)雅(ya)(ya)》下文(wen)“八(ba)(ba)(ba)蛮(man)(man)(man)、六(liu)(liu)戎(rong)(rong)、五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)狄(di)(di)(di)”当四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)者(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)《明(ming)(ming)堂(tang)位(wei)》陈周公朝(chao)(chao)於(wu)明(ming)(ming)堂(tang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi)(shi)(shi),其(qi)(qi)(qi)数(shu)(shu)与(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)等。是周时(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)验,故(gu)(gu)据(ju)(ju)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)焉。《明(ming)(ming)堂(tang)位(wei)》与(yu)《职方(fang)(fang)》不(bu)(bu)(bu)(bu)同(tong)(tong)者(zhe)(zhe)(zhe)(zhe),《郑(zheng)志(zhi)》答(da)赵商云(yun)(yun):“戎(rong)(rong)狄(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)数(shu)(shu),或(huo)五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)或(huo)六(liu)(liu),两(liang)文(wen)异耳。《尔(er)(er)雅(ya)(ya)》虽有(you)(you)(you)(you),与(yu)周皆两(liang)数(shu)(shu)耳,无(wu)别国(guo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming),不(bu)(bu)(bu)(bu)甚明(ming)(ming),故(gu)(gu)不(bu)(bu)(bu)(bu)定(ding)(ding)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)。”是郑(zheng)疑两(liang)文(wen)必(bi)有(you)(you)(you)(you)一(yi)误,但无(wu)国(guo)数(shu)(shu)可明(ming)(ming),故(gu)(gu)不(bu)(bu)(bu)(bu)敢定(ding)(ding)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳。四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)王(wang)(wang)者(zhe)(zhe)(zhe)(zhe),世(shi)(shi)一(yi)见(jian)耳。此(ci)经说四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)来(lai)(lai)朝(chao)(chao),应(ying)(ying)是摄政六(liu)(liu)年时(shi)(shi)(shi)事,当与(yu)《明(ming)(ming)堂(tang)位(wei)》同(tong)(tong)。直以(yi)(yi)(yi)(yi)漫言四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai),故(gu)(gu)取《尔(er)(er)雅(ya)(ya)》上(shang)(shang)句“谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)充之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。其(qi)(qi)(qi)实此(ci)当八(ba)(ba)(ba)蛮(man)(man)(man)、六(liu)(liu)戎(rong)(rong)、五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)狄(di)(di)(di)也(ye)。国(guo)在(zai)(zai)(zai)九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)(wai)(wai)者(zhe)(zhe)(zhe)(zhe),明(ming)(ming)四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)不(bu)(bu)(bu)(bu)属九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou),其(qi)(qi)(qi)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)长所(suo)(suo)(suo)不(bu)(bu)(bu)(bu)领,故(gu)(gu)《周礼(li)》曰(yue)(yue):“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)(wai)(wai),谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蕃国(guo),世(shi)(shi)一(yi)见(jian)。”是也(ye)。若然,下文(wen)蛮(man)(man)(man)荆谓荆州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蛮(man)(man)(man)。《尧典》曰(yue)(yue):“流共(gong)工于幽(you)(you)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)。”注云(yun)(yun):“幽(you)(you)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou),北(bei)(bei)裔。”则四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)亦有(you)(you)(you)(you)在(zai)(zai)(zai)九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)内(nei)(nei)者(zhe)(zhe)(zhe)(zhe)矣(yi)。言外(wai)(wai)(wai)(wai)者(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)大(da)凡(fan)化内(nei)(nei)非州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)牧所(suo)(suo)(suo)领,则谓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)国(guo),其(qi)(qi)(qi)境所(suo)(suo)(suo)居,不(bu)(bu)(bu)(bu)妨在(zai)(zai)(zai)九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)内(nei)(nei)。《禹贡》万(wan)里(li)(li)大(da)界,尽以(yi)(yi)(yi)(yi)九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)目之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)(gu)得有(you)(you)(you)(you)荆州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蛮(man)(man)(man),及(ji)(ji)幽(you)(you)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)为(wei)(wei)北(bei)(bei)裔也(ye)。《曲礼(li)》曰(yue)(yue):“其(qi)(qi)(qi)在(zai)(zai)(zai)东(dong)夷(yi)、北(bei)(bei)狄(di)(di)(di)、西戎(rong)(rong)、南蛮(man)(man)(man),虽大(da)曰(yue)(yue)子。”是虽有(you)(you)(you)(you)大(da)者(zhe)(zhe)(zhe)(zhe),爵不(bu)(bu)(bu)(bu)过子也(ye)。大(da)者(zhe)(zhe)(zhe)(zhe)曰(yue)(yue)子,小者(zhe)(zhe)(zhe)(zhe)曰(yue)(yue)男(nan)而已。《左传》曰(yue)(yue):“骊戎(rong)(rong),男(nan)。”是也(ye)。若殷爵三等,无(wu)子、男(nan),则四(si)(si)(si)(si)(si)(si)(si)夷(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)君为(wei)(wei)伯爵也(ye)。而《书序》曰(yue)(yue):“武王(wang)(wang)胜殷,巢(chao)伯来(lai)(lai)朝(chao)(chao)。”注云(yun)(yun):“巢(chao)伯,南方(fang)(fang)诸(zhu)侯,世(shi)(shi)一(yi)见(jian)者(zhe)(zhe)(zhe)(zhe)。”以(yi)(yi)(yi)(yi)武王(wang)(wang)即位(wei)来(lai)(lai)朝(chao)(chao),是九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)外(wai)(wai)(wai)(wai)为(wei)(wei)伯。又(you)(you)(you)《虞书》曰(yue)(yue)“州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)有(you)(you)(you)(you)十(shi)二(er)(er)(er)师,外(wai)(wai)(wai)(wai)薄四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai),咸建五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)长”。明(ming)(ming)四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)是九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)(wai)(wai)也(ye)。何者(zhe)(zhe)(zhe)(zhe)?既言“州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)十(shi)有(you)(you)(you)(you)二(er)(er)(er)师”,是九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)内(nei)(nei)立(li)师也(ye)。又(you)(you)(you)曰(yue)(yue)“外(wai)(wai)(wai)(wai)薄四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai),咸建五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)长”,是四(si)(si)(si)(si)(si)(si)(si)海(hai)(hai)在(zai)(zai)(zai)九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)(wai)(wai)矣(yi)。所(suo)(suo)(suo)引者(zhe)(zhe)(zhe)(zhe),《皋陶(tao)谟》文(wen)也(ye)。检郑(zheng)所(suo)(suo)(suo)注《尚书》经作(zuo)“外(wai)(wai)(wai)(wai)薄”,今(jin)定(ding)(ding)本(ben)作(zuo)“外(wai)(wai)(wai)(wai)敷(fu)”,恐非也(ye)。彼(bi)(bi)注云(yun)(yun):“九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou),州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)立(li)十(shi)二(er)(er)(er)人为(wei)(wei)诸(zhu)侯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)师,以(yi)(yi)(yi)(yi)佐其(qi)(qi)(qi)牧。外(wai)(wai)(wai)(wai)则五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)国(guo)立(li)长,使各守其(qi)(qi)(qi)职。”此(ci)“建五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)长”,即《下曲礼(li)》所(suo)(suo)(suo)谓子,故(gu)(gu)彼(bi)(bi)注云(yun)(yun):“子谓九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)(wai)(wai)长也(ye)。天子亦选(xuan)其(qi)(qi)(qi)诸(zhu)侯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)贤者(zhe)(zhe)(zhe)(zhe)以(yi)(yi)(yi)(yi)为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子,子犹牧。”是也(ye)。案彼(bi)(bi)上(shang)(shang)云(yun)(yun):“弼成五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)服(fu),至(zhi)于五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)千(qian)(qian)。”郑(zheng)以(yi)(yi)(yi)(yi)为(wei)(wei),禹治水辅成五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)服(fu),土方(fang)(fang)万(wan)里(li)(li)。以(yi)(yi)(yi)(yi)七(qi)千(qian)(qian)里(li)(li)内(nei)(nei)为(wei)(wei)九(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou),七(qi)七(qi)四(si)(si)(si)(si)(si)(si)(si)十(shi)九(jiu)(jiu)千(qian)(qian)里(li)(li)者(zhe)(zhe)(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方(fang)(fang)四(si)(si)(si)(si)(si)(si)(si)十(shi)九(jiu)(jiu),以(yi)(yi)(yi)(yi)其(qi)(qi)(qi)一(yi)为(wei)(wei)畿(ji)内(nei)(nei),馀四(si)(si)(si)(si)(si)(si)(si)十(shi)八(ba)(ba)(ba),八(ba)(ba)(ba)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)分(fen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),各得方(fang)(fang)千(qian)(qian)里(li)(li)者(zhe)(zhe)(zhe)(zhe)六(liu)(liu)。计一(yi)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)方(fang)(fang)百(bai)(bai)里(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)二(er)(er)(er)百(bai)(bai),七(qi)十(shi)里(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)四(si)(si)(si)(si)(si)(si)(si)百(bai)(bai),五(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)(wu)十(shi)里(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)八(ba)(ba)(ba)百(bai)(bai)。计一(yi)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)有(you)(you)(you)(you)一(yi)千(qian)(qian)四(si)(si)(si)(si)(si)(si)(si)百(bai)(bai)国(guo),以(yi)(yi)(yi)(yi)二(er)(er)(er)百(bai)(bai)国(guo)为(wei)(wei)名(ming)山(shan)大(da)川不(bu)(bu)(bu)(bu)封之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)地,馀有(you)(you)(you)(you)一(yi)千(qian)(qian)二(er)(er)(er)百(bai)(bai)国(guo),以(yi)(yi)(yi)(yi)百(bai)(bai)国(guo)立(li)一(yi)师,故(gu)(gu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)有(you)(you)(you)(you)十(shi)二(er)(er)(er)师。郑(zheng)又(you)(you)(you)云(yun)(yun):“八(ba)(ba)(ba)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)九(jiu)(jiu)千(qian)(qian)六(liu)(liu)百(bai)(bai)国(guo),又(you)(you)(you)四(si)(si)(si)(si)(si)(si)(si)百(bai)(bai)国(guo)在(zai)(zai)(zai)畿(ji)内(nei)(nei),以(yi)(yi)(yi)(yi)子、男(nan)备其(qi)(qi)(qi)数(shu)(shu)。”是郑(zheng)计充“禹会诸(zhu)侯于涂山(shan),执(zhi)玉(yu)帛者(zhe)(zhe)(zhe)(zhe)万(wan)国(guo)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)。

蓼彼萧斯,零露湑兮。兴也。蓼,长大貌。萧,蒿也。湑湑然,萧上露貌。笺云:兴者,萧,香物之微者,喻四海之诸侯,亦国君之贱者。露者,天所以润万物,喻王者恩泽,不为远国则不及也。
  ○湑,息叙反。长如字,又(you)张丈反。为,于伪反。既见君(jun)子,我(wo)心(xin)(xin)写兮。输(shu)写其(qi)心(xin)(xin)也。笺(jian)云(yun):既见君(jun)子者(zhe)(zhe),远国之君(jun)朝见於天子也。我(wo)心(xin)(xin)写者(zhe)(zhe),舒其(qi)情意,无留恨也。

燕笑(xiao)语兮(xi),是(shi)以(yi)有(you)誉处(chu)兮(xi)。笺云:天子(zi)与之燕而笑(xiao)语,则远(yuan)国之君各得(de)其所,是(shi)以(yi)称扬德美(mei),使声誉常处(chu)天子(zi)。

[疏]“蓼彼”至“处兮”。
  ○正义曰:言蓼然长大者,彼萧斯也。此萧所以得长大者,由天以善露润之,使其上露湑湑然盛兮,以故得其长大耳。以兴得所者,彼四夷之君。此四夷之君所以得所者,由王以恩泽及之,使其恩泽丰多,故令其得所耳。然此萧是香物之微者,天不以其微而不润也,喻四海诸侯乃国君之贱者,王不以其贱而不及也。远国既蒙王泽,乃来朝见,自言己既得朝见君子之王者,我心则舒写尽兮,无复留恨。在国恐不得见,今来得见,则意尽也。朝之后,王又与之燕饮而笑语兮。感王之恩,皆称扬王之德美,是以使王得有声誉,又常处天子之位兮。言为天子所保,不忧危亡也。
  ○传“萧蒿”至“露貌”。
  ○正义曰:《释草》云:“萧,荻也。”李巡曰:“荻,一名萧。”郭璞曰:“即蒿也。”下章“瀼瀼”、“泥泥”皆重言,故此以为“湑湑”也。湑湑,露在物之状,故为萧上露貌。
  ○笺“萧香”至“贱者”。
  ○正义曰(yue)(yue):《生民》曰(yue)(yue):“取萧(xiao)祭脂(zhi)。”《郊特牲》曰(yue)(yue):“爇萧(xiao)合馨香。”是(shi)萧(xiao)为香物(wu)也(ye)。虽香,而是(shi)物(wu)之(zhi)微者,以喻四海诸(zhu)侯亦(yi)是(shi)国君之(zhi)贱者。

蓼彼萧斯,零露瀼瀼。瀼瀼,露蕃貌。
  ○瀼,如羊反,徐又乃刚反。蕃音烦。既见君子,为龙为光。龙,宠也。笺云:为宠为光,言天子恩泽光耀,被及己也。
  ○被,皮寄反。

其德不爽,寿(shou)考不忘。爽,差也。

[疏]“既见”至“不忘”。
  ○正义曰:言远国之君(jun),蒙王恩(en)泽,今(jin)皆来朝。既得(de)见君(jun)子之王者(zhe),为君(jun)所宠遇,为君(jun)所光(guang)荣(rong),得(de)其恩(en)意,又燕(yan)见笑语,使(shi)四海(hai)称(cheng)颂之不忘也(ye)。

蓼彼萧斯,零露泥泥。泥泥,霑濡也。
  ○泥,乃礼反。既见君子,孔燕岂弟。岂,乐。弟,易也。笺云:孔,甚。燕,安也。
  ○岂,开(kai)在反,本(ben)亦作“恺(kai)”,下(xia)同(tong)(tong),后“岂弟”放此(ci)(ci)。弟如(ru)字,本(ben)亦作“悌(ti)”,音(yin)同(tong)(tong),后皆放此(ci)(ci)。乐(le)音(yin)洛,下(xia)篇同(tong)(tong)。易,夷豉(chi)反。

宜兄(xiong)宜弟,令(ling)德寿岂。为(wei)兄(xiong)亦宜,为(wei)弟亦宜。

[疏]“既见”至“寿岂”。
  ○正义(yi)曰:远国之(zhi)(zhi)君(jun)(jun)既朝见君(jun)(jun)子,为(wei)(wei)君(jun)(jun)子所(suo)接(jie)遇(yu),故皆(jie)甚安,而(er)情又喜乐(le)以(yi)怡易也(ye)。君(jun)(jun)子既接(jie),远国得(de)所(suo),而(er)又燕见,以(yi)尽其欢,是君(jun)(jun)子为(wei)(wei)人之(zhi)(zhi)能,宜为(wei)(wei)人兄,宜为(wei)(wei)人弟。随(sui)其所(suo)为(wei)(wei),皆(jie)得(de)其宜,故能有善德之(zhi)(zhi)誉,寿凯乐(le)之(zhi)(zhi)福也(ye)。

蓼彼萧斯,零露浓浓。浓浓,厚貌。
  ○浓,奴同反,又女(nv)龙反。

既见君子,鞗革氵中氵中。和鸾雍雍,万福攸同。鞗,辔也。革,辔首也。氵中氵中,垂饰貌。在轼曰和。在镳曰鸾。笺云:此说天子之车饰者,诸侯燕见天子,天子必乘车迎于门,是以云然。攸,所也。
  ○鞗,徒彫反(fan)(fan)。氵中(zhong),直弓反(fan)(fan),徐音(yin)(yin)同,又音(yin)(yin)敕弓反(fan)(fan)。轼音(yin)(yin)式。镳,彼苗反(fan)(fan)。

[疏]“既见”至“攸同”。
  ○正义曰:言远国之君,既见君子之王者,又蒙垂意燕见於己,说其燕见之车饰。君子所乘燕见之车,鞗皮以为辔首之革,垂之冲冲然。其在轼之和铃,与衡镳之八鸾,其声雍雍然。乘是车服,屈己之尊,降接卑贱,恩遇若是,是王为主得所,故宜为万福之所同,皆得归聚之。
  ○传“鞗辔也”至“曰鸾”。
  ○正义曰:《释器》云:“辔首谓之革。”郭璞曰:“辔靶也。”然则马辔所靶之外有馀而垂者谓之革,鞗皮为之,故云鞗革。辔首垂也,鞗革即言冲冲,故知垂饰貌。在轼曰和,和亦铃也,以其与鸾相应和,故《载见》曰“和铃央央”,是也。在镳曰鸾,谓鸾铃置於马之镳。郭璞曰:“镳,马勒傍铁也。”言置铃於马口之两傍,此无文也,故郑不从之。《礼记》注云:“鸾在衡。”《驷铁》笺云:“置鸾於镳,异於乘车。”是郑以乘车之鸾不在镳,知此天子所乘以迎宾,则亦乘车也,鸾不当在镳矣。此笺不易之者,以《驷铁》已明之,此从可知也。
  ○笺“此说”至“然”。
  ○正义曰:既见(jian)(jian)(jian)君(jun)子,即言(yan)鞗(tiao)革冲(chong)冲(chong),和鸾雍雍,是见(jian)(jian)(jian)君(jun)子车(che)(che)(che)上有(you)此饰(shi),故(gu)知说天(tian)子之(zhi)(zhi)(zhi)(zhi)车(che)(che)(che)饰(shi)也。解所以(yi)得见(jian)(jian)(jian)天(tian)子车(che)(che)(che)饰(shi)者(zhe),以(yi)诸(zhu)侯(hou)(hou)燕(yan)见(jian)(jian)(jian)天(tian)子,必以(yi)车(che)(che)(che)迎(ying)(ying)(ying)於(wu)门,是以(yi)云(yun)然(ran)。此既见(jian)(jian)(jian)天(tian)子之(zhi)(zhi)(zhi)(zhi)言(yan)为朝见(jian)(jian)(jian)之(zhi)(zhi)(zhi)(zhi)后,则(ze)(ze)燕(yan)见(jian)(jian)(jian)之(zhi)(zhi)(zhi)(zhi),皆是见(jian)(jian)(jian)君(jun)子之(zhi)(zhi)(zhi)(zhi)事,故(gu)蒙上既见(jian)(jian)(jian)之(zhi)(zhi)(zhi)(zhi)文(wen)(wen)也。知燕(yan)见(jian)(jian)(jian)迎(ying)(ying)(ying)诸(zhu)侯(hou)(hou)者(zhe),以(yi)王(wang)唯觐礼不(bu)(bu)下堂而见(jian)(jian)(jian)诸(zhu)侯(hou)(hou)耳,其朝宗当(dang)迎(ying)(ying)(ying)之(zhi)(zhi)(zhi)(zhi),故(gu)《秋(qiu)官(guan)·大行人(ren)》说车(che)(che)(che)迎(ying)(ying)(ying)之(zhi)(zhi)(zhi)(zhi)法(fa),宾(bin)(bin)主(zhu)步数。彼六(liu)服诸(zhu)侯(hou)(hou)尚有(you)车(che)(che)(che)迎(ying)(ying)(ying),则(ze)(ze)四夷之(zhi)(zhi)(zhi)(zhi)君(jun)车(che)(che)(che)迎(ying)(ying)(ying)可知。燕(yan)主(zhu)欢心(xin),不(bu)(bu)可不(bu)(bu)接(jie)。既然(ran)迎(ying)(ying)(ying)接(jie),不(bu)(bu)得无车(che)(che)(che),故(gu)《燕(yan)礼》云(yun):“若四方之(zhi)(zhi)(zhi)(zhi)宾(bin)(bin),公(gong)迎(ying)(ying)(ying)之(zhi)(zhi)(zhi)(zhi)于大门内。”是燕(yan)有(you)迎(ying)(ying)(ying)法(fa)也。以(yi)唯首章言(yan)“燕(yan)笑语兮”,是燕(yan)时事,故(gu)知此见(jian)(jian)(jian)车(che)(che)(che)饰(shi)亦是燕(yan)时事。案《大行人(ren)》上公(gong)九(jiu)(jiu)命,贰车(che)(che)(che)九(jiu)(jiu)乘,介(jie)九(jiu)(jiu)人(ren),礼九(jiu)(jiu)牢,朝位宾(bin)(bin)主(zhu)之(zhi)(zhi)(zhi)(zhi)间九(jiu)(jiu)十步,立(li)当(dang)车(che)(che)(che)轵,摈(bin)者(zhe)五人(ren)。侯(hou)(hou)、伯以(yi)七为节,立(li)当(dang)前侯(hou)(hou),摈(bin)者(zhe)四人(ren)。子、男以(yi)五为节,立(li)当(dang)车(che)(che)(che)衡,摈(bin)者(zhe)三(san)人(ren)。注(zhu)(zhu)云(yun):“王(wang)立(li)当(dang)轸。”又郑(zheng)注(zhu)(zhu)《下曲(qu)礼》以(yi)春夏受贽(zhi)於(wu)朝,受享於(wu)庙,以(yi)生(sheng)气文(wen)(wen)也。秋(qiu)冬一受之(zhi)(zhi)(zhi)(zhi)於(wu)庙,杀气质也。郑(zheng)又以(yi)觐礼不(bu)(bu)出(chu)迎(ying)(ying)(ying),诸(zhu)侯(hou)(hou)则(ze)(ze)冬遇(yu)亦不(bu)(bu)迎(ying)(ying)(ying)。然(ran)则(ze)(ze)秋(qiu)冬燕(yan)见(jian)(jian)(jian)亦无出(chu)迎(ying)(ying)(ying)之(zhi)(zhi)(zhi)(zhi)法(fa)也。

《蓼萧》四章(zhang),章(zhang)六(liu)句。

《湛露》,天子燕诸侯也。燕,谓与之燕饮酒也。诸侯朝觐会同,天子与之燕,所以示慈惠。
  ○湛,直减反(fan)。

[疏]“湛露”至“诸侯”。
  ○正义(yi)(yi)曰:作《湛露》诗(shi)者(zhe),天(tian)(tian)子(zi)(zi)(zi)燕(yan)(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)也(ye)。诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)来朝,天(tian)(tian)子(zi)(zi)(zi)与之(zhi)(zhi)(zhi)燕(yan)(yan)(yan)饮(yin),美其事而歌(ge)之(zhi)(zhi)(zhi)。经虽分别同姓(xing)(xing)庶(shu)(shu)(shu)姓(xing)(xing)二王(wang)(wang)之(zhi)(zhi)(zhi)后(hou),皆(jie)(jie)是(shi)天(tian)(tian)子(zi)(zi)(zi)燕(yan)(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)事也(ye)。《蓼萧》序不(bu)(bu)(bu)(bu)云(yun)天(tian)(tian)子(zi)(zi)(zi),此及《彤弓(gong)(gong)》独言(yan)(yan)天(tian)(tian)子(zi)(zi)(zi)者(zhe),此及《彤弓(gong)(gong)》燕(yan)(yan)(yan)赐诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)身,既言(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou),不(bu)(bu)(bu)(bu)得(de)不(bu)(bu)(bu)(bu)言(yan)(yan)天(tian)(tian)子(zi)(zi)(zi)以(yi)对之(zhi)(zhi)(zhi)。《蓼萧》序不(bu)(bu)(bu)(bu)言(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou),文(wen)无所(suo)对,故(gu)不(bu)(bu)(bu)(bu)言(yan)(yan)天(tian)(tian)子(zi)(zi)(zi)也(ye)。四章虽皆(jie)(jie)说天(tian)(tian)子(zi)(zi)(zi)燕(yan)(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)事,而皆(jie)(jie)首章见天(tian)(tian)子(zi)(zi)(zi)於(wu)(wu)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)义(yi)(yi),下三(san)(san)章见诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)於(wu)(wu)天(tian)(tian)子(zi)(zi)(zi)之(zhi)(zhi)(zhi)事。首章言(yan)(yan)王(wang)(wang)燕(yan)(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou),虽至於(wu)(wu)夜,留与饮(yin)燕(yan)(yan)(yan),无问同姓(xing)(xing)异(yi)姓(xing)(xing),皆(jie)(jie)不(bu)(bu)(bu)(bu)醉(zui)不(bu)(bu)(bu)(bu)归(gui),是(shi)天(tian)(tian)子(zi)(zi)(zi)恩(en)厚之(zhi)(zhi)(zhi)义(yi)(yi)也(ye)。下三(san)(san)章乃分别说之(zhi)(zhi)(zhi)。二章言(yan)(yan)同姓(xing)(xing)则(ze)成夜饮(yin)之(zhi)(zhi)(zhi)礼,非同姓(xing)(xing)让之(zhi)(zhi)(zhi)则(ze)止(zhi)。三(san)(san)章言(yan)(yan)庶(shu)(shu)(shu)姓(xing)(xing)。卒章言(yan)(yan)二王(wang)(wang)之(zhi)(zhi)(zhi)后(hou)不(bu)(bu)(bu)(bu)得(de)成其夜饮(yin),故(gu)云(yun)善(shan)德善(shan)仪,言(yan)(yan)其不(bu)(bu)(bu)(bu)至於(wu)(wu)醉(zui)也(ye)。首章直言(yan)(yan)“湛湛露斯(si)”,不(bu)(bu)(bu)(bu)指所(suo)在(zai)之(zhi)(zhi)(zhi)物(wu),总下章云(yun)草(cao)木也(ye),故(gu)下章各(ge)言(yan)(yan)草(cao)木以(yi)充之(zhi)(zhi)(zhi)。以(yi)同姓(xing)(xing)一(yi)类(lei),故(gu)广(guang)举丰草(cao)。庶(shu)(shu)(shu)姓(xing)(xing)非一(yi)族(zu)之(zhi)(zhi)(zhi)人,喻以(yi)异(yi)类(lei)之(zhi)(zhi)(zhi)木。二王(wang)(wang)之(zhi)(zhi)(zhi)后(hou),同为(wei)天(tian)(tian)子(zi)(zi)(zi)所(suo)尊,譬(pi)之(zhi)(zhi)(zhi)同类(lei)之(zhi)(zhi)(zhi)木。各(ge)取其所(suo)象也(ye)。丰草(cao)、杞棘言(yan)(yan)露在(zai),桐(tong)、椅(yi)不(bu)(bu)(bu)(bu)言(yan)(yan)露在(zai),承(cheng)上露在(zai),可知天(tian)(tian)子(zi)(zi)(zi)燕(yan)(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)义(yi)(yi)备(bei)於(wu)(wu)此矣(yi)。不(bu)(bu)(bu)(bu)言(yan)(yan)异(yi)姓(xing)(xing)与三(san)(san)恪(ke)者(zhe),兄(xiong)弟甥舅(jiu)礼不(bu)(bu)(bu)(bu)同,要夜饮(yin)之(zhi)(zhi)(zhi)义(yi)(yi),非宗(zong)不(bu)(bu)(bu)(bu)可,则(ze)异(yi)姓(xing)(xing)从庶(shu)(shu)(shu)姓(xing)(xing)礼也(ye)。三(san)(san)恪(ke)卑於(wu)(wu)二代,其亦(yi)在(zai)异(yi)姓(xing)(xing)中。

湛湛露斯,匪阳不晞。兴也。湛湛,露茂盛貌。阳,日也。晞,乾也。露虽湛湛然,见阳则乾。笺云:兴者,露之在物湛湛然,使物柯叶低垂。喻诸侯受燕爵,其义有似醉之貌。诸侯旅酬之则犹然。唯天子赐爵则貌变,肃敬承命,有似露见日而晞也。
  ○晞音希。

厌厌夜饮,不醉无归。厌厌,安也。夜饮,私燕也。宗子将有事,则族人皆侍。不醉而出,是不亲也。醉而不出,是渫宗也。笺云:天子燕诸侯之礼亡,此假宗子与族人燕为说尔。族人犹群臣也,其醉不出,不醉出,犹诸侯之仪也。饮酒至夜,犹云“不醉无归”,此天子於诸侯之义。燕饮之礼,宵则两阶及庭门皆设大烛焉。
  ○厌,於(wu)盐反,《韩(han)诗》作“愔愔”,和悦之貌。渫,息列(lie)反。

[疏]“湛湛”至“无归”。
  ○正义曰:湛湛然在物上者,露斯也。此物得露而湛湛然,柯叶低垂,非见日之阳则不得乾而舒放也。以兴诸侯受王燕饮而嵬瓘然威仪纵弛,非天子之赐爵,则不承命而严肃也。是王燕诸侯恩厚,至於厌厌安闲之夜,尚与燕饮。其意殷勤以留宾客,言不至於醉不得归也。
  ○传“湛湛”至“阳日”。
  ○正义曰:此在物而湛湛,是盛也。兴王隆厚於诸侯,故以盛为喻。以阳为乾物,故知日也。
  ○笺“露之”至“而晞”。
  ○正义曰:露之所霑,必在草木。此言所在,以总下文,故笺亦顺经直言在物。物正谓下章丰草、杞棘也。柯谓枝也。露在於叶,则令柯亦低,故言柯叶低垂,草木通然,非木柯而草叶也。此燕诸侯之诗,露比王燕诸侯;物得露而低,犹诸侯得酒而醉,故喻诸侯受燕爵,其威仪有似醉之貌也。其醉必在燕末,诸侯旅酬则然。以举行旅酬、燕末之事,故以露见日而乾,喻诸侯有承命之事燕之。天子有命,唯赐爵耳,故言“唯天子赐爵则貌变,肃敬承命,有似露见日而乾也”。
  ○传“夜饮”至“渫宗”。
  ○正义曰:《楚茨》云:“备言燕私。”传曰:“燕而尽其私恩。”明夜饮者,亦君留而尽私恩之义,故言燕私也。解夜饮之意,言宗子将有事,族人皆入侍,宗子或与之图事,则当饮之酒。若宗子不饮之酒,使不醉而出,是不亲族人也。若族人饮宗子酒,至醉仍不出,是渫慢宗子也。言此者,明宗子之义,族人虽醉,尚留之饮。族人之义,虽不至醉,亦当辞出,不得尽宗子之意。是主法自当留宾,宾则可以辞主去。天子於诸侯,义亦当然。《书传》曰:“既侍其宗,然后得燕。燕私者何?已而与族人饮。饮而不醉是不亲,醉而不出是不敬。”与此传同。毛、伏俱大儒,当各有所据而言也。
  ○笺“天子”至“大烛焉”。
  ○正(zheng)义曰(yue):申(shen)毛之(zhi)意,言(yan)(yan)传所(suo)称宗(zong)子(zi)饮(yin)(yin)(yin)族(zu)(zu)人(ren)(ren)(ren)之(zhi)事者(zhe)(zhe),以(yi)(yi)天(tian)子(zi)燕(yan)诸(zhu)(zhu)侯(hou)之(zhi)礼(li)亡,此(ci)(ci)假宗(zong)子(zi)与族(zu)(zu)人(ren)(ren)(ren)燕(yan)为(wei)说耳。以(yi)(yi)天(tian)子(zi)比宗(zong)子(zi),族(zu)(zu)人(ren)(ren)(ren)比群臣(chen),是(shi)假讬之(zhi)也(ye)。族(zu)(zu)人(ren)(ren)(ren)至(zhi)醉,而(er)有(you)出(chu)、有(you)不(bu)(bu)出(chu)之(zhi)二(er)涂,犹诸(zhu)(zhu)侯(hou)至(zhi)醉,亦当(dang)辞出(chu)。若不(bu)(bu)辞出(chu),是(shi)渫慢王(wang)也(ye),是(shi)以(yi)(yi)诸(zhu)(zhu)侯(hou)皆当(dang)辞出(chu)。但王(wang)得其辞,异姓则(ze)(ze)听之(zhi)出(chu),同姓则(ze)(ze)留(liu)之(zhi)饮(yin)(yin)(yin)也(ye)。又(you)解(jie)燕(yan)饮(yin)(yin)(yin)当(dang)以(yi)(yi)昼,所(suo)以(yi)(yi)淫(yin)饮(yin)(yin)(yin)至(zhi)夜(ye)(ye),犹云不(bu)(bu)醉不(bu)(bu)归(gui)者(zhe)(zhe),此(ci)(ci)天(tian)子(zi)於(wu)诸(zhu)(zhu)侯(hou)之(zhi)义。言(yan)(yan)天(tian)子(zi)与诸(zhu)(zhu)侯(hou)为(wei)主,虽终日而(er)未(wei)尽(jin)欢(huan),故留(liu)之(zhi)夜(ye)(ye)饮(yin)(yin)(yin),使至(zhi)於(wu)必醉也(ye)。燕(yan)饮(yin)(yin)(yin)之(zhi)礼(li),宵则(ze)(ze)两阶(jie)及庭(ting)(ting)门皆设大烛(zhu)(zhu),是(shi)燕(yan)必至(zhi)夜(ye)(ye),故欲留(liu)之(zhi)夜(ye)(ye)饮(yin)(yin)(yin)也(ye)。《燕(yan)礼(li)》曰(yue):“宵则(ze)(ze)庶子(zi)执(zhi)烛(zhu)(zhu)於(wu)阼(zuo)阶(jie)上,甸人(ren)(ren)(ren)执(zhi)大烛(zhu)(zhu)於(wu)庭(ting)(ting),阍人(ren)(ren)(ren)为(wei)烛(zhu)(zhu)於(wu)门外。”是(shi)两阶(jie)门庭(ting)(ting)皆有(you)烛(zhu)(zhu)也(ye)。彼两阶(jie)与门言(yan)(yan)执(zhi)烛(zhu)(zhu),唯庭(ting)(ting)言(yan)(yan)大烛(zhu)(zhu),此(ci)(ci)云皆设大烛(zhu)(zhu)者(zhe)(zhe),因彼有(you)大烛(zhu)(zhu),总而(er)言(yan)(yan)之(zhi)。

湛湛露斯,在彼丰草。厌厌夜饮,在宗载考。丰,茂也。夜饮必於宗室。笺云:丰草,喻同姓诸侯也。载之言则也。考,成也。夜饮之礼,在宗室同姓诸侯则成之,於庶姓其让之则止。昔者,陈敬仲饮桓公酒而乐,桓公命以火继之。敬仲曰:“臣卜其昼,未卜其夜。”於是乃止。此之谓不成也。
  ○饮桓,於鸩反(fan)。

[疏]“湛湛”至“载考”。
  ○正义曰:湛湛然者,彼露斯也。此露在彼丰草之上,丰草得露则湛湛然,柯叶低垂,以兴王之燕饮於彼同姓诸侯,此同姓诸侯得王燕饮,则威仪宽纵也。王与欢酣,至於厌厌安闲之夜,留之私饮,虽则辞让,以其宗室之故,则留之而成饮,不许其让,以崇亲厚焉。
  ○笺“夜饮”至“不成”。
  ○正(zheng)义曰:郑(zheng)以(yi)经言(yan)(yan)“载考”,言(yan)(yan)“则(ze)成(cheng)(cheng)”,对有(you)不(bu)成(cheng)(cheng)者(zhe)(zhe)。既天子(zi)欲留之(zhi)(zhi)(zhi),而有(you)不(bu)成(cheng)(cheng)者(zhe)(zhe),明是宾让之(zhi)(zhi)(zhi)也(ye)(ye),故(gu)言(yan)(yan)“夜饮(yin)(yin)之(zhi)(zhi)(zhi)礼,在宗室同(tong)(tong)姓诸侯(hou)则(ze)成(cheng)(cheng)之(zhi)(zhi)(zhi),於庶姓让之(zhi)(zhi)(zhi)则(ze)止”也(ye)(ye)。独言(yan)(yan)庶姓,除同(tong)(tong)姓皆(jie)耳,故(gu)以(yi)庶姓总之(zhi)(zhi)(zhi)。昔(xi)者(zhe)(zhe),陈敬(jing)仲(zhong)(zhong)(zhong)饮(yin)(yin)桓公(gong)酒,至於是止。庄二十二年《左(zuo)传》有(you)其事,引(yin)之(zhi)(zhi)(zhi)以(yi)证(zheng)异姓不(bu)得成(cheng)(cheng)夜饮(yin)(yin)之(zhi)(zhi)(zhi)义,故(gu)云(yun)此之(zhi)(zhi)(zhi)谓(wei)不(bu)成(cheng)(cheng)也(ye)(ye)。饮(yin)(yin)桓公(gong)酒者(zhe)(zhe),桓公(gong)至敬(jing)仲(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)家,而敬(jing)仲(zhong)(zhong)(zhong)饮(yin)(yin)之(zhi)(zhi)(zhi)酒也(ye)(ye),故(gu)《郑(zheng)志》答张逸云(yun):“时桓公(gong)馆敬(jing)仲(zhong)(zhong)(zhong),若(ruo)哀公(gong)馆孔子(zi)之(zhi)(zhi)(zhi)类。”杜(du)预亦云(yun):“桓公(gong)贤敬(jing)仲(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)故(gu),幸贤人之(zhi)(zhi)(zhi)家。”是也(ye)(ye)。言(yan)(yan)卜(bu)昼、不(bu)卜(bu)夜者(zhe)(zhe),服(fu)虔云(yun):“臣享(xiang)君(jun)必卜(bu),示敬(jing)慎(shen)也(ye)(ye)。”此燕诸侯(hou),王为之(zhi)(zhi)(zhi)主(zhu),彼桓公(gong)饮(yin)(yin)酒,敬(jing)仲(zhong)(zhong)(zhong)为主(zhu),而得证(zheng)此者(zhe)(zhe),君(jun)适其臣,君(jun)为主(zhu)人,其进退在君(jun)所裁,敬(jing)仲(zhong)(zhong)(zhong)之(zhi)(zhi)(zhi)辞与诸侯(hou)之(zhi)(zhi)(zhi)让同(tong)(tong),故(gu)得为证(zheng)也(ye)(ye)。

湛湛露(lu)斯,在彼(bi)杞(qi)(qi)棘。显允君子,莫不令德。笺云(yun):杞(qi)(qi)也棘也异类,喻(yu)庶姓(xing)诸侯也。令,善(shan)也。无(wu)不善(shan)其德,言饮(yin)酒不至於醉。

[疏]“湛湛”至“令德”。
  ○正义曰:湛(zhan)湛(zhan)然(ran)者,露(lu)斯。此(ci)(ci)露(lu)在(zai)此(ci)(ci)杞棘之(zhi)(zhi)木(mu),此(ci)(ci)杞棘之(zhi)(zhi)木(mu)得露(lu)则湛(zhan)湛(zhan)然(ran),柯叶(ye)低垂,以兴王之(zhi)(zhi)燕(yan)(yan)饮(yin)在(zai)彼庶(shu)姓之(zhi)(zhi)诸侯,此(ci)(ci)庶(shu)姓诸侯得王燕(yan)(yan)饮(yin),皆(jie)威仪宽纵也。此(ci)(ci)庶(shu)姓明(ming)信之(zhi)(zhi)君子(zi),虽得王之(zhi)(zhi)燕(yan)(yan)礼,饮(yin)酒不至於(wu)醉,莫不皆(jie)善其(qi)德,使之(zhi)(zhi)无过差。

其桐其椅,其实离离。岂弟君子,莫不令仪。离离,垂也。笺云:桐也椅也,同类而异名,喻二王之后也。其实离离,喻其荐俎礼物多於诸侯也。饮酒不至於醉,徒善其威仪而已,谓《陔》节也。
  ○椅(yi),於(wu)宜反(fan),木名也。陔节,古哀反(fan),字亦作“裓”,音同戒也。

[疏]“其桐”至“令仪”。
  ○正义曰:其桐也,其椅也,言二树当秋成之时,其子实离离然垂而蕃多,以兴其杞也,其宋也,二君於王燕之时,其荐俎众多,而於王为客,加其厚恩故也。此二王之后,乐易之君子,虽得王之燕礼,饮酒不至於醉,莫不善其威仪,令可观望也。
  ○笺“其实”至“陔节”。
  ○正义(yi)曰:以(yi)(yi)此(ci)(ci)变在言,其(qi)实当(dang)燕(yan)(yan)之(zhi)(zhi)时,唯(wei)酒与(yu)荐(jian)(jian)俎(zu),酒则(ze)樽不属宾(bin),宾(bin)所(suo)(suo)专者,唯(wei)荐(jian)(jian)俎(zu)耳。昭(zhao)二(er)十五年,“宋(song)乐大心曰:‘我於(wu)周为客。’”是二(er)王之(zhi)(zhi)后,其(qi)尊与(yu)诸侯殊绝,故知荐(jian)(jian)俎(zu)礼(li)物(wu)多於(wu)诸侯也。此(ci)(ci)美(mei)天子(zi)之(zhi)(zhi)燕(yan)(yan)诸侯无不醉(zui)之(zhi)(zhi)理(li),故燕(yan)(yan)饮,宾(bin)醉(zui)乃出(chu),是燕(yan)(yan)末(mo)必醉(zui)也。此(ci)(ci)与(yu)上章善威(wei)(wei)仪(yi)(yi),笺皆云不至醉(zui)者,言其(qi)蕴藉(jie)自持(chi),不至醉(zui)乱。内实困酒,空善外(wai)仪(yi)(yi),故云“徒善其(qi)威(wei)(wei)仪(yi)(yi)而(er)已”。又言善仪(yi)(yi)早晚,谓《陔(gai)》节(jie),当(dang)奏《陔(gai)夏》之(zhi)(zhi)节(jie),犹善威(wei)(wei)仪(yi)(yi),以(yi)(yi)其(qi)美(mei),人必举(ju)其(qi)终,故知当(dang)“陔(gai)”之(zhi)(zhi)节(jie)也。《燕(yan)(yan)礼(li)》:“宾(bin)醉(zui),北面坐,取(qu)其(qi)荐(jian)(jian)脯以(yi)(yi)降(jiang)。奏《陔(gai)夏》。取(qu)所(suo)(suo)执(zhi)脯以(yi)(yi)赐锺人於(wu)门内霤,遂(sui)出(chu)。”是也。天子(zi)燕(yan)(yan)诸侯之(zhi)(zhi)礼(li)亡,故据《燕(yan)(yan)礼(li)》以(yi)(yi)况(kuang)之(zhi)(zhi)。二(er)王之(zhi)(zhi)后,燕(yan)(yan)罢而(er)出(chu),不必奏《陔(gai)夏》。

《湛(zhan)露》四章,章四句(ju)。

《彤弓》,天子锡有功诸侯也。诸侯敌王所忾而献其功,王飨礼之,於是赐彤弓一,彤矢百,玈弓矢千。凡诸侯,赐弓矢然后专征伐。
  ○彤,徒冬反。彤弓,赤(chi)弓也(ye)。忾,苦爱(ai)反,很(hen)也(ye)。杜预云:“很(hen),怒(nu)也(ye)。”《说文》作(zuo)“鎎(xi)”,火既反,云“怒(nu)战(zhan)也(ye)”。玈音卢,黑弓也(ye),本或作(zuo)“旅”,字讹。

[疏]“《彤弓》三章,章六句”至“诸侯”。
  ○正义曰:作《彤弓》诗者,天子赐有功诸侯诸。侯有征伐之功,王以弓矢赐之也。经三章,上二句言诸侯受王彤弓,是赐之事,下四句言王设乐飨酬,而行飨,亦是赐之事,故云“锡”以兼之。
  ○笺“诸侯”至“征伐”。
  ○正义曰:自“诸(zhu)侯(hou)(hou)敌王(wang)(wang)(wang)所(suo)(suo)忾(kai)”,尽“玈弓(gong)矢(shi)千(qian)”,除“飨(xiang)(xiang)(xiang)(xiang)礼(li)(li)”一句以(yi)(yi)(yi)(yi)(yi)外,皆(jie)文(wen)四年《左(zuo)(zuo)(zuo)传(chuan)(chuan)》甯武(wu)子(zi)辞也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。“诸(zhu)侯(hou)(hou)赐(ci)(ci)(ci)(ci)(ci)弓(gong)矢(shi)然(ran)(ran)后(hou)专(zhuan)征伐(fa)”,《礼(li)(li)记(ji)·王(wang)(wang)(wang)制(zhi)》文(wen)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。引(yin)《左(zuo)(zuo)(zuo)传(chuan)(chuan)》者(zhe)(zhe)(zhe)(zhe),解有(you)(you)(you)功(gong)(gong)(gong)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)由。王(wang)(wang)(wang)赐(ci)(ci)(ci)(ci)(ci)诸(zhu)侯(hou)(hou),非唯(wei)弓(gong)矢(shi)而(er)已,独言(yan)(yan)彤(tong)弓(gong)者(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)(yi)弓(gong)矢(shi)为(wei)(wei)重(zhong),故(gu)又引(yin)《王(wang)(wang)(wang)制(zhi)》以(yi)(yi)(yi)(yi)(yi)明(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。言(yan)(yan)敌王(wang)(wang)(wang)所(suo)(suo)忾(kai)者(zhe)(zhe)(zhe)(zhe),敌者(zhe)(zhe)(zhe)(zhe),当也(ye)(ye)(ye)(ye)(ye)(ye)(ye);忾(kai),恨也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。谓(wei)(wei)夷狄戎蛮不(bu)用(yong)王(wang)(wang)(wang)命,王(wang)(wang)(wang)心(xin)恨之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),命诸(zhu)侯(hou)(hou)有(you)(you)(you)德者(zhe)(zhe)(zhe)(zhe)使征之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。诸(zhu)侯(hou)(hou)於(wu)是以(yi)(yi)(yi)(yi)(yi)王(wang)(wang)(wang)命兴师以(yi)(yi)(yi)(yi)(yi)讨(tao)。王(wang)(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)恨者(zhe)(zhe)(zhe)(zhe)为(wei)(wei)雠敌,而(er)伐(fa)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)既胜(sheng),而(er)献(xian)其(qi)(qi)所(suo)(suo)获之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong)於(wu)王(wang)(wang)(wang)。王(wang)(wang)(wang)亲受(shou)(shou)(shou)(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),又设飨(xiang)(xiang)(xiang)(xiang)礼(li)(li)礼(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),於(wu)是赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弓(gong)矢(shi)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。献(xian)功(gong)(gong)(gong)者(zhe)(zhe)(zhe)(zhe),伐(fa)四夷而(er)胜(sheng)则(ze)献(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。其(qi)(qi)伐(fa)中国(guo),虽胜(sheng)不(bu)献(xian),故(gu)庄三十一年《左(zuo)(zuo)(zuo)传(chuan)(chuan)》曰:“凡(fan)诸(zhu)侯(hou)(hou)有(you)(you)(you)四夷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong)则(ze)献(xian)於(wu)王(wang)(wang)(wang),以(yi)(yi)(yi)(yi)(yi)警於(wu)夷。中国(guo)则(ze)否。”是中国(guo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong)不(bu)献(xian)捷也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。其(qi)(qi)献(xian),唯(wei)四夷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong)乃(nai)献(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。其(qi)(qi)赐(ci)(ci)(ci)(ci)(ci),有(you)(you)(you)功(gong)(gong)(gong)则(ze)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),不(bu)须要四夷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong)始(shi)(shi)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。晋文(wen)侯(hou)(hou)夹(jia)辅周(zhou)室,平(ping)王(wang)(wang)(wang)东迁洛(luo)邑,无(wu)(wu)伐(fa)四夷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)(gong),王(wang)(wang)(wang)亦(yi)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弓(gong)矢(shi)。《尚书·文(wen)侯(hou)(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)命》是其(qi)(qi)事也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。经(jing)先(xian)(xian)(xian)(xian)(xian)言(yan)(yan)受(shou)(shou)(shou)(shou)功(gong)(gong)(gong),后(hou)说飨(xiang)(xiang)(xiang)(xiang)。郑(zheng)先(xian)(xian)(xian)(xian)(xian)言(yan)(yan)飨(xiang)(xiang)(xiang)(xiang)礼(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),乃(nai)言(yan)(yan)赐(ci)(ci)(ci)(ci)(ci)弓(gong)矢(shi)者(zhe)(zhe)(zhe)(zhe),襄二十六年《左(zuo)(zuo)(zuo)传(chuan)(chuan)》曰:“将(jiang)赏则(ze)加膳(shan),加膳(shan)则(ze)饫赐(ci)(ci)(ci)(ci)(ci)。”将(jiang)欲赏人(ren),尚加殽(yao)膳(shan),况弓(gong)矢(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)赐(ci)(ci)(ci)(ci)(ci),赏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大者(zhe)(zhe)(zhe)(zhe)焉,得无(wu)(wu)其(qi)(qi)礼(li)(li)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)?为(wei)(wei)赐(ci)(ci)(ci)(ci)(ci)以(yi)(yi)(yi)(yi)(yi)设飨(xiang)(xiang)(xiang)(xiang)而(er)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)郑(zheng)先(xian)(xian)(xian)(xian)(xian)言(yan)(yan)飨(xiang)(xiang)(xiang)(xiang)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。其(qi)(qi)飨(xiang)(xiang)(xiang)(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)日(ri),先(xian)(xian)(xian)(xian)(xian)受(shou)(shou)(shou)(shou)弓(gong)矢(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)赐(ci)(ci)(ci)(ci)(ci),后(hou)受(shou)(shou)(shou)(shou)献(xian)酬(chou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。且王(wang)(wang)(wang)以(yi)(yi)(yi)(yi)(yi)赐(ci)(ci)(ci)(ci)(ci)弓(gong)为(wei)(wei)重(zhong),故(gu)经(jing)先(xian)(xian)(xian)(xian)(xian)言(yan)(yan)赐(ci)(ci)(ci)(ci)(ci)弓(gong),后(hou)言(yan)(yan)飨(xiang)(xiang)(xiang)(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。若僖(xi)二十八年《左(zuo)(zuo)(zuo)传(chuan)(chuan)》说晋文(wen)公败楚於(wu)城(cheng)濮(pu),献(xian)功(gong)(gong)(gong)於(wu)王(wang)(wang)(wang)。“王(wang)(wang)(wang)飨(xiang)(xiang)(xiang)(xiang)醴,命晋侯(hou)(hou)宥”。下(xia)乃(nai)言(yan)(yan)“策命晋侯(hou)(hou)为(wei)(wei)侯(hou)(hou)伯”,赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)弓(gong)矢(shi)。似(si)先(xian)(xian)(xian)(xian)(xian)飨(xiang)(xiang)(xiang)(xiang)后(hou)赐(ci)(ci)(ci)(ci)(ci)者(zhe)(zhe)(zhe)(zhe)。彼飨(xiang)(xiang)(xiang)(xiang)醴、命宥别(bie)(bie)行,飨(xiang)(xiang)(xiang)(xiang)礼(li)(li)非赐(ci)(ci)(ci)(ci)(ci)日(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)飨(xiang)(xiang)(xiang)(xiang)也(ye)(ye)(ye)(ye)(ye)(ye)(ye),故(gu)丁未献(xian)俘,己酉(you)设享,是先(xian)(xian)(xian)(xian)(xian)飨(xiang)(xiang)(xiang)(xiang)礼(li)(li)以(yi)(yi)(yi)(yi)(yi)劳其(qi)(qi)功(gong)(gong)(gong),它日(ri)乃(nai)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弓(gong)矢(shi),更加策命。其(qi)(qi)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)日(ri),别(bie)(bie)行飨(xiang)(xiang)(xiang)(xiang)礼(li)(li)。则(ze)此经(jing)所(suo)(suo)云(yun),是与彼飨(xiang)(xiang)(xiang)(xiang)别(bie)(bie)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。庄十八年,“虢公、晋侯(hou)(hou)朝王(wang)(wang)(wang)。王(wang)(wang)(wang)飨(xiang)(xiang)(xiang)(xiang)醴,命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宥”。僖(xi)二十五年,“晋侯(hou)(hou)朝王(wang)(wang)(wang)。王(wang)(wang)(wang)飨(xiang)(xiang)(xiang)(xiang)醴,命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宥”。於(wu)时不(bu)赐(ci)(ci)(ci)(ci)(ci),特行飨(xiang)(xiang)(xiang)(xiang)醴。以(yi)(yi)(yi)(yi)(yi)此知(zhi)城(cheng)濮(pu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)飨(xiang)(xiang)(xiang)(xiang)礼(li)(li)者(zhe)(zhe)(zhe)(zhe),非赐(ci)(ci)(ci)(ci)(ci)日(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)飨(xiang)(xiang)(xiang)(xiang)。赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)日(ri)实行飨(xiang)(xiang)(xiang)(xiang)礼(li)(li),而(er)《左(zuo)(zuo)(zuo)传(chuan)(chuan)》甯武(wu)子(zi)云(yun):“以(yi)(yi)(yi)(yi)(yi)觉报宴者(zhe)(zhe)(zhe)(zhe)。”杜预(yu)云(yun):“歌《彤(tong)弓(gong)》者(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)(yi)明(ming)报功(gong)(gong)(gong)宴乐(le),非谓(wei)(wei)赐(ci)(ci)(ci)(ci)(ci)时设飨(xiang)(xiang)(xiang)(xiang)礼(li)(li)。”甯武(wu)子(zi)所(suo)(suo)言(yan)(yan),及晋文(wen)侯(hou)(hou)、文(wen)公所(suo)(suo)受(shou)(shou)(shou)(shou),皆(jie)并有(you)(you)(you)玈弓(gong)。此诗(shi)独言(yan)(yan)彤(tong)弓(gong)者(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)(yi)二文(wen)皆(jie)先(xian)(xian)(xian)(xian)(xian)彤(tong)后(hou)玈,彤(tong)少玈多,举重(zhong)可(ke)以(yi)(yi)(yi)(yi)(yi)包轻,故(gu)直言(yan)(yan)彤(tong)弓(gong)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。有(you)(you)(you)弓(gong)则(ze)有(you)(you)(you)矢(shi),言(yan)(yan)弓(gong)则(ze)矢(shi)可(ke)知(zhi),故(gu)亦(yi)不(bu)言(yan)(yan)矢(shi)也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。传(chuan)(chuan)文(wen)直云(yun)“玈弓(gong)矢(shi)千(qian)”,定本亦(yi)然(ran)(ran),故(gu)服虔云(yun):“矢(shi)千(qian)则(ze)弓(gong)十。”是本无(wu)(wu)“十玈”二字矣。俗本有(you)(you)(you)者(zhe)(zhe)(zhe)(zhe),误也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。首章为(wei)(wei)总目,下(xia)二章分而(er)述之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),以(yi)(yi)(yi)(yi)(yi)相成也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。毛以(yi)(yi)(yi)(yi)(yi)“藏(zang)(zang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”者(zhe)(zhe)(zhe)(zhe)为(wei)(wei)藏(zang)(zang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)其(qi)(qi)家,以(yi)(yi)(yi)(yi)(yi)示子(zi)孙。先(xian)(xian)(xian)(xian)(xian)櫜之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),乃(nai)载以(yi)(yi)(yi)(yi)(yi)归,后(hou)始(shi)(shi)藏(zang)(zang)於(wu)其(qi)(qi)家,以(yi)(yi)(yi)(yi)(yi)藏(zang)(zang)为(wei)(wei)重(zhong),先(xian)(xian)(xian)(xian)(xian)言(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。藏(zang)(zang)於(wu)家,受(shou)(shou)(shou)(shou)后(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事,致其(qi)(qi)意而(er)言(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),非受(shou)(shou)(shou)(shou)时也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。“好之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”、“喜之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”,由悦乐(le)而(er)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)“贶之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”为(wei)(wei)总也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。“飨(xiang)(xiang)(xiang)(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”是大礼(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名,“右(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”、“酬(chou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”是飨(xiang)(xiang)(xiang)(xiang)时之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事,亦(yi)飨(xiang)(xiang)(xiang)(xiang)为(wei)(wei)总也(ye)(ye)(ye)(ye)(ye)(ye)(ye)。郑(zheng)亦(yi)首章为(wei)(wei)总,但藏(zang)(zang)、载於(wu)车(che)即是受(shou)(shou)(shou)(shou)时之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事为(wei)(wei)异耳(er)。

彤弓弨兮,受言藏之。彤弓,朱弓也,以讲德习射。弨,弛貌。言,我也。笺云:言者,谓王策命也。王赐朱弓,必策其功以命之。受出藏之,乃反入也。
  ○弨(chao),尺(chi)昭反(fan)(fan),《说文》云(yun):“弓反(fan)(fan)也(ye)。”《字(zi)林》充小(xiao)反(fan)(fan)。弛,式氏反(fan)(fan)。我有嘉宾(bin),中心贶之(zhi)。贶,赐也(ye)。笺云(yun):贶者,欲加(jia)恩惠(hui)也(ye)。王(wang)意殷勤(qin)於宾(bin),故歌序之(zhi)。

钟鼓既设,一朝飨之。笺云:大饮宾曰飨。一朝,犹早朝。
  ○饮,於(wu)鸩(zhen)反。

[疏]“彤弓”至“飨之”。
  ○毛以为,诸侯受天子所赐彤赤之弓,弨然而弛。既天子以此赐我,我则於王受之矣。既受之,我当於家藏之,以示子孙,不忘大功也。於时王既赐诸侯以弓,又飨礼礼之。我有嘉善之宾,中心至诚而贶赐之,以钟鼓既为之设,一旦早朝,大设礼而飨之。郑以叙王之意,言我彤赤之弓弨然弛兮,以赐诸侯,则受策命之言与此赐之弓,出而藏之,乃反之入也。馀同。
  ○传“彤弓”至“言我”。
  ○正义曰:彤赤,故言朱弓。《周礼》无彤弓之名。言讲德习射,则彤弓《周礼》当唐弓、大弓也。《夏官·司弓矢》有六弓,王、弧、夹、庾、唐、大。郑云:“六者,弓异体之名也。往体寡,来体多,曰王、弧。往体多,来体寡,曰夹、庾。往体来体若一,曰唐、大。”经曰:“唐弓、以授学射者、使者、劳者。”郑云:“学射者,弓用中,后习强,弱则易也。使者、劳者,弓亦用中,远近可也。劳者,勤劳王事,若晋文侯、文公受王弓矢之赐也。”如是,则郑以此彤弓及玈弓於《周礼》为唐、大,故言劳者受得之后,则以学射,故云“以讲德习射”也。但唐、大者,是其体强弱之名,此彤、玈者,为弓色之异称,为弓者皆漆之,以御后霜露。漆之为色,赤之而已。彤既是赤,则知玈者为黑也。色以赤者,周之所尚,故赐弓赤一而黑十,以赤为重耳。为其体同异未闻,正以有功者受彤弓、彤弓之赐。《周礼》唐弓、大弓以授劳者,此传言彤弓以讲德习射。《周礼》唐弓、大弓以授学射者,此彤弓必当唐、大二者之中有之耳。其必当唐、大,亦未能审玈弓与彤弓俱赐劳者,盖亦当唐、大乎?服虔云:“玈弓以射甲革椹质。”则以玈弓当《周礼》之弧。安得赐玈弓多,彤弓少,则体不得过之。而以彤为学射,当唐、大,合七成规,玈弓为王、弧,合九成规。准之《周礼》,非其差也。《周礼》又有八矢,弓弩各四。其弓之矢有枉、杀、矰、恒。而恒矢云“用诸散射”。郑云“散射谓礼射及习射”,与此讲德习射事同,则彤矢玈矢当《周礼》恒矢也。弨,弛貌。《说文》云:“弨,弓反。”谓弛之而体反也。此言“弨,弛貌”,则受弓矢者皆定体之弓弛而赐之。至於凡平敌体,自出临时之宜,故《曲礼》有“张弓尚筋,弛弓尚角”。弓定体、未定体之事,不与此同。传训“言”为“我”,不解藏义。王肃云:“我藏之以示子孙也。”
  ○笺“言者”至“反入”。
  ○正义曰:郑以此歌本叙王意,故云有嘉宾。既叙王意,不得诸侯言我受藏之也。晋文公受弓矢之赐,传称“王命尹氏及王子虎、内史叔兴父策命晋侯为侯伯”,此与彼同,宜有策命,故知言者谓王命策也。王赐朱弓,必策其功以命之。《左传》策命晋侯之文是其事也。此直言藏之,则“受出藏之,乃反入”者,以传说晋文公既从命,云“受策以出,出入三觐”,故知之。
  ○笺“王意”至“序之”。
  ○正义曰:笺以言王中心以贶之,是中心诚实,非饰貌矫情,是殷勤於宾也。由王如此,故复作诗歌而叙之,解此彤弓之意,以王中心之实,故歌之以示法耳。
  ○笺“大饮”至“早朝”。
  ○正(zheng)义曰:飨者,烹大牢以饮宾(bin)(bin)(bin),是(shi)礼(li)之(zhi)大者,故(gu)曰大饮宾(bin)(bin)(bin)。曰飨,谓以大礼(li)饮宾(bin)(bin)(bin),献(xian)如命(ming)数,设牲俎(zu)(zu)豆(dou),盛於食(shi)燕(yan)(yan)。《周语》曰:“王飨有体(ti)荐,燕(yan)(yan)有折俎(zu)(zu)。公当(dang)享,卿当(dang)燕(yan)(yan)。”是(shi)其(qi)礼(li)盛也。言(yan)一朝者,言(yan)王殷勤於宾(bin)(bin)(bin),早(zao)朝而即行礼(li),故(gu)云“一朝,犹早(zao)朝”。以燕(yan)(yan)如至夜,飨则(ze)如其(qi)献(xian)数,礼(li)成(cheng)而罢,故(gu)以朝言(yan)之(zhi)。昭元年《左传》云:“郑飨赵孟,礼(li)终乃燕(yan)(yan)。”是(shi)享不终日也。

彤弓弨兮,受言载之。载以归也。笺云:出载之车也。我有嘉宾,中心喜之。喜,乐也。
  ○乐音洛。

钟鼓既设,一朝右之。右,劝也。笺云:右之者,主人献之,宾受爵,奠于荐右。既祭俎,乃席末坐,卒爵之谓也。
  ○右,毛音又(you),郑如字(zi),荐(jian)右也(ye)。卒(zu),遵(zun)律反(fan),本或作(zuo)“啐”者,误也(ye)。啐音七内反(fan)。

[疏]传“右,劝”。
  ○正义曰:下章言“醻”。醻宾之前,止有献宾。初献未得名为劝,则劝者非以酒劝宾,谓设享礼劝其功也。故成二年《左传》曰“王亲受而劳之,所以惩不敬,劝有功”,是也。此劝既非劝酒,故卒章“醻”亦不得醻酒。传“醻,报”,言为享以报其功,故《左传》曰“以觉报宴”,是也。
  ○笺“右之”至“之谓”。
  ○正义曰:案《燕礼(li)》云:“主(zhu)人筵前献宾(bin)(bin)(bin)(bin)。宾(bin)(bin)(bin)(bin)西阶上拜,筵前受爵,反位(wei)。主(zhu)人宾(bin)(bin)(bin)(bin)右(you)拜送爵。膳宰荐脯(fu)醢,宾(bin)(bin)(bin)(bin)升筵。膳宰设(she)折俎。宾(bin)(bin)(bin)(bin)坐(zuo),左捝爵,右(you)祭(ji)脯(fu)醢,奠(dian)爵於(wu)荐右(you),兴(xing);取肺,坐(zuo)绝祭(ji),哜之(zhi)(zhi)(zhi)(zhi)(zhi),兴(xing),加於(wu)俎;坐(zuo)捝手(shou),执爵,遂祭(ji)酒(jiu)(jiu),兴(xing);席末(mo)坐(zuo)啐酒(jiu)(jiu)。”此郑略(lve)其事,故言之(zhi)(zhi)(zhi)(zhi)(zhi),谓右(you)之(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe),即(ji)此《燕礼(li)》所言奠(dian)於(wu)荐右(you)之(zhi)(zhi)(zhi)(zhi)(zhi)谓也。彼啐酒(jiu)(jiu)即(ji)此卒爵,爵即(ji)酒(jiu)(jiu)也。郑以(yi)下(xia)言醻(chou)(chou)之(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)醻(chou)(chou)宾(bin)(bin)(bin)(bin),故此右(you)之(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)当献宾(bin)(bin)(bin)(bin)。既献宾(bin)(bin)(bin)(bin),宾(bin)(bin)(bin)(bin)受而奠(dian)之(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)荐右(you)。是言之(zhi)(zhi)(zhi)(zhi)(zhi)可以(yi)明(ming)主(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)献宾(bin)(bin)(bin)(bin),故作者(zhe)举以(yi)表之(zhi)(zhi)(zhi)(zhi)(zhi)。

彤弓弨兮,受言櫜之。櫜,韬也。
  ○櫜,古刀反。韬,本又作“弢”,吐刀反,弓衣也。我有嘉宾,中心好之。好,说也。
  ○好,呼报反。说音悦。

钟鼓既设,一朝醻之。醻,报也。笺云:饮酒之礼,主人献宾,宾酢主人。主人又饮而酌宾,谓之醻。醻犹厚也,劝也。
  ○醻,本又作“酬”,市由反。酢,才洛(luo)反。

[疏]笺“饮酒”至“厚劝”。
  ○正义曰:案《燕礼》宾(bin)(bin)既受(shou)(shou)献,“西(xi)阶上(shang)北面坐卒(zu)爵(jue)(jue)。宾(bin)(bin)以(yi)(yi)虚爵(jue)(jue)降(jiang)。宾(bin)(bin)坐取觚,奠(dian)(dian)於(wu)(wu)(wu)篚(fei)下,盥(guan)洗。卒(zu)盥(guan),揖升;酌(zhuo)(zhuo)以(yi)(yi)酢主(zhu)(zhu)人(ren)(ren)(ren)於(wu)(wu)(wu)西(xi)阶上(shang)。主(zhu)(zhu)人(ren)(ren)(ren)北面拜(bai)受(shou)(shou)”。又(you)(you)曰:“遂(sui)卒(zu)爵(jue)(jue)。”是主(zhu)(zhu)人(ren)(ren)(ren)献宾(bin)(bin),宾(bin)(bin)酢主(zhu)(zhu)人(ren)(ren)(ren)也(ye)。又(you)(you)曰:“主(zhu)(zhu)人(ren)(ren)(ren)盥(guan)洗,升,媵觚於(wu)(wu)(wu)宾(bin)(bin)。酌(zhuo)(zhuo)散西(xi)阶上(shang),坐奠(dian)(dian)爵(jue)(jue),拜(bai)宾(bin)(bin)。宾(bin)(bin)降(jiang)筵,北面答(da)拜(bai)。主(zhu)(zhu)人(ren)(ren)(ren)坐祭,遂(sui)饮(yin)(yin)。”又(you)(you)曰:“主(zhu)(zhu)人(ren)(ren)(ren)酌(zhuo)(zhuo)膳。宾(bin)(bin)西(xi)阶上(shang)拜(bai),受(shou)(shou)爵(jue)(jue)於(wu)(wu)(wu)筵前,反位。主(zhu)(zhu)人(ren)(ren)(ren)拜(bai)送爵(jue)(jue)。宾(bin)(bin)升席,坐祭酒(jiu)(jiu),遂(sui)奠(dian)(dian)於(wu)(wu)(wu)荐东。”是主(zhu)(zhu)人(ren)(ren)(ren)又(you)(you)饮(yin)(yin)而(er)(er)酌(zhuo)(zhuo)宾(bin)(bin)曰醻(chou)也(ye)。其《乡饮(yin)(yin)酒(jiu)(jiu)》亦然。彼(bi)注(zhu)“醻(chou),劝酒(jiu)(jiu)”,与(yu)此“厚(hou)、劝”一也(ye)。《瓠叶》传(chuan)(chuan)(chuan)曰:“醻(chou),导饮(yin)(yin)。”主(zhu)(zhu)人(ren)(ren)(ren)又(you)(you)饮(yin)(yin),以(yi)(yi)导宾(bin)(bin)而(er)(er)醻(chou)之。此传(chuan)(chuan)(chuan)训“醻(chou)”为“报”,是传(chuan)(chuan)(chuan)意醻(chou)之不施於(wu)(wu)(wu)饮(yin)(yin)酒(jiu)(jiu),明矣,故王(wang)肃(su)云:“醻(chou),报功也(ye)。”

《彤弓》三章(zhang),章(zhang)六句。

《菁菁者莪》,乐育材也。君子能长育人材,则天下喜乐之矣。乐育材者,歌乐人君教学国人秀士,选士俊士,造士进士,养之以渐,至於官之。
  ○菁者莪,上子丁反(fan),下(xia)五(wu)何反(fan)。长,张丈反(fan),下(xia)注并同。乐音(yin)洛,下(xia)并注同。选,雪恋反(fan)。

[疏]“《菁菁者莪》四章,章四句”至“乐之矣”。
  ○正义曰:作《菁菁者莪》诗者,乐育材也。言君子之为人君,能教学而长育其国人,使有材而成秀进之士,至於官爵之。君能如此,则为天下喜乐矣,故作诗以美之。经四章,言长养、成就、赐之官爵,皆是育材之事也。《南有嘉鱼》言乐与贤也。《南山有台》云乐得贤者。彼谓在位及人君於时乐求贤者,本在上之心,非下人所乐。此则下人所乐,乐君之能育材,与彼别。又经言喜乐者,谓被人君所育者,以被育有材得官爵而喜。又序言喜乐之者,他人见之如是而喜乐之,非独被育者也。作者述天下之情而作歌耳。
  ○笺“乐育”至“官之”。
  ○正义曰(yue)(yue)(yue):笺解乐(le)(le)育材者,乐(le)(le)养(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)至(zhi)於(wu)(wu)(wu)材,故言教(jiao)(jiao)学(xue)(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)渐(jian)(jian),至(zhi)於(wu)(wu)(wu)官(guan)(guan)(guan)(guan)(guan)爵(jue)(jue)(jue)也。《王制》云(yun):兴立小(xiao)学(xue)(xue)、大(da)(da)学(xue)(xue),乃言若(ruo)有(you)循教(jiao)(jiao)者,乡人(ren)子弟、卿大(da)(da)夫馀子皆(jie)入学(xue)(xue)。九年大(da)(da)成(cheng),名曰(yue)(yue)(yue)秀(xiu)士(shi)(shi)(shi)(shi)(shi)。又(you)(you)曰(yue)(yue)(yue):“命乡论(lun)(lun)秀(xiu)士(shi)(shi)(shi)(shi)(shi),升(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)司徒(tu),曰(yue)(yue)(yue)选士(shi)(shi)(shi)(shi)(shi)。司徒(tu)论(lun)(lun)选士(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)秀(xiu)者,升(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)大(da)(da)学(xue)(xue),曰(yue)(yue)(yue)俊(jun)士(shi)(shi)(shi)(shi)(shi)。升(sheng)(sheng)(sheng)於(wu)(wu)(wu)司徒(tu)者,不(bu)征於(wu)(wu)(wu)乡;升(sheng)(sheng)(sheng)於(wu)(wu)(wu)大(da)(da)学(xue)(xue)者,不(bu)征於(wu)(wu)(wu)司徒(tu),曰(yue)(yue)(yue)造士(shi)(shi)(shi)(shi)(shi)。”又(you)(you)曰(yue)(yue)(yue):“大(da)(da)乐(le)(le)正论(lun)(lun)造士(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)秀(xiu)者,以(yi)(yi)告於(wu)(wu)(wu)王,而(er)升(sheng)(sheng)(sheng)诸司马(ma)(ma),曰(yue)(yue)(yue)进(jin)士(shi)(shi)(shi)(shi)(shi)。”注云(yun):“进(jin)士(shi)(shi)(shi)(shi)(shi),可(ke)进(jin)受爵(jue)(jue)(jue)禄。”又(you)(you)曰(yue)(yue)(yue):“司马(ma)(ma)辨论(lun)(lun)官(guan)(guan)(guan)(guan)(guan)材,论(lun)(lun)进(jin)士(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)贤者,以(yi)(yi)告於(wu)(wu)(wu)王,而(er)定其论(lun)(lun)。论(lun)(lun)定然后官(guan)(guan)(guan)(guan)(guan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),任官(guan)(guan)(guan)(guan)(guan)然后爵(jue)(jue)(jue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”如是(shi),从乡人(ren)中教(jiao)(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)秀(xiu)士(shi)(shi)(shi)(shi)(shi),是(shi)教(jiao)(jiao)学(xue)(xue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)从秀(xiu)士(shi)(shi)(shi)(shi)(shi),渐(jian)(jian)至(zhi)於(wu)(wu)(wu)进(jin)士(shi)(shi)(shi)(shi)(shi),是(shi)养(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)渐(jian)(jian)也。进(jin)士(shi)(shi)(shi)(shi)(shi)论(lun)(lun)材任官(guan)(guan)(guan)(guan)(guan),而(er)又(you)(you)爵(jue)(jue)(jue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),是(shi)至(zhi)於(wu)(wu)(wu)官(guan)(guan)(guan)(guan)(guan)爵(jue)(jue)(jue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也。其养(yang)成(cheng)为(wei)此五(wu)士(shi)(shi)(shi)(shi)(shi),是(shi)长育人(ren)材也。进(jin)士(shi)(shi)(shi)(shi)(shi)是(shi)材之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)(da)成(cheng),故官(guan)(guan)(guan)(guan)(guan)爵(jue)(jue)(jue)以(yi)(yi)进(jin)士(shi)(shi)(shi)(shi)(shi)为(wei)主(zhu)。但人(ren)材有(you)限(xian),官(guan)(guan)(guan)(guan)(guan)有(you)尊(zun)卑,其进(jin)士(shi)(shi)(shi)(shi)(shi)以(yi)(yi)下,学(xue)(xue)已大(da)(da)成(cheng),超逾伦辈,亦(yi)可(ke)随材任之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),不(bu)必要(yao)至(zhi)进(jin)士(shi)(shi)(shi)(shi)(shi)始(shi)官(guan)(guan)(guan)(guan)(guan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也。卒章笺云(yun):“文亦(yi)用,武亦(yi)用,於(wu)(wu)(wu)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)材无所废。”是(shi)秀(xiu)士(shi)(shi)(shi)(shi)(shi)以(yi)(yi)上,皆(jie)可(ke)为(wei)官(guan)(guan)(guan)(guan)(guan)也。定本(ben)无“进(jin)士(shi)(shi)(shi)(shi)(shi)”二字,误也。

菁(jing)(jing)菁(jing)(jing)者莪,在(zai)彼中(zhong)阿。兴也(ye)(ye)(ye)。菁(jing)(jing)菁(jing)(jing),盛(sheng)貌。莪,萝蒿也(ye)(ye)(ye)。中(zhong)阿,阿中(zhong)也(ye)(ye)(ye),大陵曰阿。君子(zi)能长(zhang)育人(ren)材,如阿之(zhi)长(zhang)莪菁(jing)(jing)菁(jing)(jing)然(ran)。笺云:长(zhang)育之(zhi)者,既教学之(zhi),又不征(zheng)役也(ye)(ye)(ye)。

既(ji)见(jian)(jian)君(jun)子,乐且(qie)有仪(yi)。笺云:既(ji)见(jian)(jian)君(jun)子者,官爵(jue)之而(er)得见(jian)(jian)也。见(jian)(jian)则心(xin)既(ji)喜(xi)乐,又以礼仪(yi)见(jian)(jian)接。

[疏]“菁菁”至“有仪”。
  ○正义曰:言菁菁然茂盛者,萝蒿也。此萝蒿所以得茂盛者,由生在阿中,得阿之长养,故茂盛。以兴德盛者,是学士也。此学士所以致德盛者,由升在彼学中,得君之长育,故使德盛。人君既能长育人材,教学之,又能官而用之,故此学士既见君子则心喜乐,且又有礼仪见接也。又君子能养材与官,又接之以礼,故下所以歌之也。言此养莪者,以沚则有水之润,阿、陵有所居之势,草得於中而长遂,故言长也。
  ○传“莪,萝蒿”。
  ○正义曰:《释草》云:“莪,萝蒿也。”舍人曰:“莪,一名萝。”郭璞曰:“今莪蒿也。”陆机《疏》云:“莪,蒿也,一名萝蒿也。生泽田渐洳之处,叶似邪蒿而细,科生。三月中,茎可生食,又可蒸,香美,味颇似蒌蒿。”是也。
  ○笺“官爵”至“见接”。
  ○正义曰(yue):以(yi)下(xia)云(yun)“赐(ci)我百朋(peng)”,得禄(lu)之事,故此乐(le)者为得官而乐(le)也。既乐(le)为官爵之,又云(yun)“且有仪”。且,兼事之辞,故为君子以(yi)礼仪接己也。

菁菁者莪,在彼中沚。中沚,沚中也。
  ○沚(zhi)音(yin)止。既见君子,我心则喜。喜,乐(le)也。

菁菁者莪,在(zai)彼中陵。中陵,陵中也。

既见君子,锡我(wo)百朋。笺云:古者货贝,五(wu)贝为朋。赐我(wo)百朋,得(de)禄多,言(yan)得(de)意也(ye)。

[疏]笺“古者”至“得意”。
  ○正义曰:言(yan)赐我,是入己之(zhi)(zhi)辞(ci),故(gu)为(wei)(wei)(wei)得(de)禄(lu)也(ye)(ye)。言(yan)“古者(zhe)货贝(bei)(bei)(bei)(bei)(bei)(bei)”,言(yan)古者(zhe),宝此贝(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)货也(ye)(ye)。五(wu)贝(bei)(bei)(bei)(bei)(bei)(bei)者(zhe),《汉书·食(shi)货志》以(yi)(yi)为(wei)(wei)(wei)大贝(bei)(bei)(bei)(bei)(bei)(bei)、壮(zhuang)贝(bei)(bei)(bei)(bei)(bei)(bei)、么(me)贝(bei)(bei)(bei)(bei)(bei)(bei)、小贝(bei)(bei)(bei)(bei)(bei)(bei)、不(bu)成贝(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)五(wu)也(ye)(ye)。言(yan)为(wei)(wei)(wei)朋(peng)者(zhe),为(wei)(wei)(wei)小贝(bei)(bei)(bei)(bei)(bei)(bei)以(yi)(yi)上四种,各二(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)一(yi)朋(peng)。而不(bu)成者(zhe)不(bu)为(wei)(wei)(wei)朋(peng)。郑因经广(guang)解之(zhi)(zhi),言(yan)有五(wu)种之(zhi)(zhi)贝(bei)(bei)(bei)(bei)(bei)(bei),贝(bei)(bei)(bei)(bei)(bei)(bei)中以(yi)(yi)相与为(wei)(wei)(wei)朋(peng),非(fei)总五(wu)贝(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)一(yi)朋(peng)也(ye)(ye)。故(gu)《志》曰:“大贝(bei)(bei)(bei)(bei)(bei)(bei)四寸八分以(yi)(yi)上,直钱(qian)二(er)(er)百一(yi)十(shi)文,二(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)朋(peng)。壮(zhuang)贝(bei)(bei)(bei)(bei)(bei)(bei)三寸六分以(yi)(yi)上,直钱(qian)五(wu)十(shi)文,二(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)朋(peng)。么(me)贝(bei)(bei)(bei)(bei)(bei)(bei)二(er)(er)寸四分以(yi)(yi)上,直钱(qian)三十(shi)文,二(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)朋(peng)。小贝(bei)(bei)(bei)(bei)(bei)(bei)一(yi)寸二(er)(er)分以(yi)(yi)上,直钱(qian)一(yi)十(shi)文,二(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)朋(peng)。不(bu)成贝(bei)(bei)(bei)(bei)(bei)(bei)不(bu)盈(ying)寸二(er)(er)分,漏(lou)度不(bu)得(de)为(wei)(wei)(wei)朋(peng),率枚直钱(qian)三文。”是也(ye)(ye)。以(yi)(yi)《志》所言(yan),王(wang)莽(mang)时事。王(wang)莽(mang)多举古事而行五(wu)贝(bei)(bei)(bei)(bei)(bei)(bei),故(gu)知古者(zhe)货贝(bei)(bei)(bei)(bei)(bei)(bei)焉。

汎汎杨舟,载沈载浮。杨木为舟,载沉亦浮,载浮亦浮。笺云:舟者,沉物亦载,浮物亦载。喻人君用士,文亦用,武亦用,於人之材,无所废。
  ○汎汎,方(fang)剑反。

既见君子,我心则休。笺云:休者,休休然。
  ○休(xiu),虚虬反(fan),美也。

[疏]“汎汎”至“则休”。
  ○正义(yi)曰:言汎(fan)汎(fan)然(ran)(ran)杨木之舟(zhou),则(ze)(ze)载(zai)(zai)(zai)其(qi)沉物(wu)(wu),则(ze)(ze)载(zai)(zai)(zai)其(qi)浮(fu)物(wu)(wu),俱浮(fu)水上。以兴当时君子,用其(qi)文者,又用其(qi)武者,俱致(zhi)在朝。言君子於(wu)人(ren),唯(wei)才是用,故既(ji)见君子,而得(de)官(guan)爵,我心(xin)则(ze)(ze)休休然(ran)(ran)而美。“载(zai)(zai)(zai)飞载(zai)(zai)(zai)止”,及“载(zai)(zai)(zai)震载(zai)(zai)(zai)育”之类,笺(jian)、传(chuan)皆以“载(zai)(zai)(zai)”为“则(ze)(ze)”,然(ran)(ran)则(ze)(ze)此“载(zai)(zai)(zai)”亦为“则(ze)(ze)”,言则(ze)(ze)载(zai)(zai)(zai)沉物(wu)(wu),则(ze)(ze)载(zai)(zai)(zai)浮(fu)物(wu)(wu)也。传(chuan)言“载(zai)(zai)(zai)沈亦浮(fu)”,笺(jian)云(yun)“沉物(wu)(wu)亦载(zai)(zai)(zai)”,则(ze)(ze)以载(zai)(zai)(zai)解义(yi),非经中之载(zai)(zai)(zai)也。

《菁菁者莪》四(si)章,章四(si)句。

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