卷十七 十七之一
◎生民(min)之什(shen)诂训(xun)传第二十四(si)
陆(lu)曰：自《生民》至(zhi)《卷(juan)阿》八篇，成王、周公之《正大(da)雅》。
《生民》，尊祖也。后稷生於姜嫄，文、武之功起於后稷，故推以配天焉。
○嫄(yuan)音(yin)原。姜，姓。嫄(yuan)，名。有(you)邰氏之(zhi)女，帝喾(ku)元妃(fei)，后稷母也。
[疏]“《生民》八章，首章十句，二章、三章八句，四章、五章十句，六章八句，七章十句，卒章八句”至“配天焉”。
○正义曰：作《生(sheng)(sheng)(sheng)民》诗者，言(yan)(yan)(yan)尊(zun)祖(zu)也。序又言(yan)(yan)(yan)尊(zun)祖(zu)之(zhi)(zhi)(zhi)(zhi)意。以(yi)后(hou)稷(ji)(ji)(ji)生(sheng)(sheng)(sheng)於(wu)姜嫄(yuan)(yuan)而(er)(er)来(lai)，其(qi)文(wen)(wen)(wen)王(wang)受命，武(wu)王(wang)除乱(luan)，以(yi)定天(tian)(tian)下之(zhi)(zhi)(zhi)(zhi)功，其(qi)兆(zhao)本起(qi)由(you)於(wu)后(hou)稷(ji)(ji)(ji)。及周(zhou)(zhou)公、成(cheng)王(wang)致大平(ping)、制礼(li)，以(yi)王(wang)功起(qi)於(wu)后(hou)稷(ji)(ji)(ji)，故(gu)(gu)推(tui)举之(zhi)(zhi)(zhi)(zhi)以(yi)配天(tian)(tian)，谓配夏正郊(jiao)天(tian)(tian)焉(yan)。祭(ji)天(tian)(tian)而(er)(er)以(yi)祖(zu)配祭(ji)者，天(tian)(tian)无形象(xiang)，推(tui)人道以(yi)事(shi)(shi)之(zhi)(zhi)(zhi)(zhi)，当得(de)人为(wei)之(zhi)(zhi)(zhi)(zhi)主(zhu)。《礼(li)记(ji)》称(cheng)“万物本於(wu)天(tian)(tian)，人本於(wu)祖(zu)”，俱为(wei)其(qi)本，可以(yi)相配，是(shi)(shi)故(gu)(gu)王(wang)者皆(jie)以(yi)祖(zu)配天(tian)(tian)，是(shi)(shi)同祖(zu)於(wu)天(tian)(tian)，故(gu)(gu)为(wei)尊(zun)也。祖(zu)之(zhi)(zhi)(zhi)(zhi)定名，父(fu)之(zhi)(zhi)(zhi)(zhi)父(fu)耳。但(dan)祖(zu)者始(shi)也，己所从始(shi)也，自父(fu)之(zhi)(zhi)(zhi)(zhi)父(fu)以(yi)上皆(jie)得(de)称(cheng)焉(yan)。此后(hou)稷(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)於(wu)成(cheng)王(wang)，乃十(shi)七世祖(zu)也。不言(yan)(yan)(yan)姜嫄(yuan)(yuan)生(sheng)(sheng)(sheng)后(hou)稷(ji)(ji)(ji)者，经称(cheng)“厥初生(sheng)(sheng)(sheng)民，时(shi)维姜嫄(yuan)(yuan)”，是(shi)(shi)据后(hou)稷(ji)(ji)(ji)本之(zhi)(zhi)(zhi)(zhi)姜嫄(yuan)(yuan)，故(gu)(gu)序亦顺经而(er)(er)为(wei)文(wen)(wen)(wen)也。言(yan)(yan)(yan)文(wen)(wen)(wen)、武(wu)之(zhi)(zhi)(zhi)(zhi)功起(qi)於(wu)后(hou)稷(ji)(ji)(ji)者，《周(zhou)(zhou)语(yu)》云(yun)：“后(hou)稷(ji)(ji)(ji)勤周(zhou)(zhou)，十(shi)五世而(er)(er)兴。”是(shi)(shi)后(hou)稷(ji)(ji)(ji)勤行功业，为(wei)周(zhou)(zhou)室(shi)开(kai)基也。《中候·稷(ji)(ji)(ji)起(qi)》注(zhu)云(yun)：“尧受《河图》、《洛书(shu)》，后(hou)稷(ji)(ji)(ji)有(you)(you)名录，苗裔(yi)当王(wang)。”是(shi)(shi)后(hou)稷(ji)(ji)(ji)子孙当王(wang)，名见《图》、《书(shu)》也。文(wen)(wen)(wen)既因之(zhi)(zhi)(zhi)(zhi)，武(wu)亦因之(zhi)(zhi)(zhi)(zhi)，故(gu)(gu)并言(yan)(yan)(yan)“文(wen)(wen)(wen)、武(wu)之(zhi)(zhi)(zhi)(zhi)功起(qi)於(wu)后(hou)稷(ji)(ji)(ji)”也。经八章，上三(san)章言(yan)(yan)(yan)后(hou)稷(ji)(ji)(ji)生(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)所由(you)显异之(zhi)(zhi)(zhi)(zhi)事(shi)(shi)，是(shi)(shi)后(hou)稷(ji)(ji)(ji)生(sheng)(sheng)(sheng)於(wu)姜嫄(yuan)(yuan)也。下五章言(yan)(yan)(yan)后(hou)稷(ji)(ji)(ji)长而(er)(er)有(you)(you)功，见其(qi)得(de)以(yi)配天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)意。其(qi)言(yan)(yan)(yan)“推(tui)以(yi)配天(tian)(tian)”，结上“尊(zun)祖(zu)”之(zhi)(zhi)(zhi)(zhi)言(yan)(yan)(yan)，於(wu)经无所当也。
厥初生民，时维姜嫄。生民，本后稷也。姜，姓也。后稷之母配高辛氏帝焉。笺云：厥，其。初，始。时，是也。言周之始祖，其生之者，是姜嫄也。姜姓者，炎帝之后。有女名嫄，当尧之时，为高辛氏之世妃，本后稷之初生，故谓之生民。生民如何？克禋克祀，以弗无子。禋，敬。弗，去也。去无子，求有子，古者必立郊禖焉。玄鸟至之日，以大牢祠于郊禖，天子亲往，后妃率九嫔御。乃礼天子所御，带以弓韣，授以弓矢，于郊禖之前。笺云：克，能也。弗之言祓也。姜嫄之生后稷，如何乎？乃禋祀上帝於郊禖，以祓除其无子之疾，而得其福也。能者，言齐肃当神明意也。二王之后，得用天子之礼。
○禋音因。嫔(pin)，婢人反。韣音独，弓衣(yi)。祓音拂，又音废(fei)。下同。齐(qi)，侧皆反，本亦作“斋”。篇末(mo)“齐(qi)敬”同。
履帝武敏歆，攸介攸止。载震载夙，载生载育，时维后稷。履，践也。帝，高辛氏之帝也。武，迹。敏，疾也。从於帝而见于天，将事齐敏也。歆，飨。介，大也。攸止，福禄所止也。震，动。夙，早。育，长也。后稷播百穀以利民。笺云：帝，上帝也。敏，拇也。介，左右也。夙之言肃也。祀郊禖之时，时则有大神之迹，姜嫄履之，足不能满。履其拇指之处，心体歆歆然。其左右所止住，如有人道感己者也。於是遂有身，而肃戒不复御。后则生子而养长之，名曰弃。舜臣尧而举之，是为后稷。
○敏，密谨(jin)反。歆，许金反。介音戒。震，真(zhen)慎反。见，贤(xian)遍反。齐敏，侧(ce)皆反，又如字。
[疏]“厥初”至“后稷”。
○毛以为，本其初生此民者，谁生之乎？是维姜嫄。言有女姓姜名嫄生此民也。既言姜嫄生民，又问民生之状。言姜嫄之生此民，如之何以得生之乎？乃由姜嫄能禋敬能恭祀於郊禖之神，以除去无子之疾，故生之也。禋祀郊禖之时，其夫高辛氏帝率与俱行，姜嫄随帝之后，践履帝迹，行事敬而敏疾，故为神歆飨。神既飨其祭，则爱而祐之，於是为天神所美大，为福禄所依止，即得怀任，则震动而有身。祭则蒙祐获福之夙早，终人道则生之。既生之，则长养之。及成人有德，为舜所举用，播种百穀，以利益下民，维为后稷矣。本其初生，故谓之生民。民则人所不识，后稷是显见之号，故言“是维后稷”以结之。
○郑唯履帝以下三句为异。其首尾则同。言当祀郊禖之时，有上帝大神之迹。姜嫄因祭见之，遂履此帝迹拇指之处，而足不能满，时即心体歆歆，如有物所在身之左右，所止住於身中，如有人道精气之感己者也。於是则震动而有身，则肃戒不复御。馀同。
○传“生民”至“帝焉”。
○正义曰：此章首言生民即后稷也。后稷而谓之民者，本其初生而未有贵位，生与民同，以民言之，故云“生民，本后稷也”。《晋语》云：“黄帝以姬水成，炎帝以姜水成，成而异德，故黄帝为姬，炎帝为姜。”是姜者，炎帝之姓，故云“姜，姓也”。言后稷之母配高辛氏帝，谓为帝喾之妃，与喾相配而生此后稷，以后稷为喾之子也。张晏曰：“高辛所兴地名喾，以字为号，上古质故也。”《大戴礼·帝系篇》：“帝喾卜其四妃之子，皆有天下。上妃，有邰氏之女，曰姜嫄，而生后稷；次妃，有娀氏之女，曰简狄，而生契；次妃陈锋氏之女曰庆都，生帝尧；下妃娵訾之女曰常仪，生挚。”以尧与契俱为喾子。《家语》、《世本》其文亦然。故毛为此传及《玄鸟》之传，司马迁为《五帝本纪》皆依用焉。其后刘歆、班固、贾逵、马融、服虔、王肃、皇甫谧等，皆以为然。然则尧为圣君，契为贤弟，在位七十载而不能用，必待舜乃举之者，圣人显仁藏用，匿迹隐端，虽则自知，故不委任，待众举而后用，见取人之大法耳。若稷、契，尧之亲弟，当生在尧立之前，比至尧崩，百馀岁矣。尧崩之后，仍为舜所敕用者，以其并是上智，寿或过人，不可以凡人促龄，而怪彼永命也。若稷、契即是喾子，则未尝隔世。《左传》之说八元，云“世济其美”者，正以能承父业，即称为世，不要历数世也。其纬候之书及《春秋命历序》言五帝传世之事为毛说者，皆所不信。
○笺“厥其”至“生民”。
○正义曰：“厥，其”，《释言》文。“初，始”，《释诂》文。周始祖，后稷也。周以后稷为始祖，文王为太祖。雍禘太祖，谓文王也。后稷以初始感生，谓之始祖，又以祖之尊大，亦谓之太祖。《周语》曰：“我太祖后稷之所经纬。”是也。若文王以受命之大，唯得称太祖，不得言始祖也。笺必名此经之民为始祖者，以人之为人，皆有始生之时，如此诗言初生，欲明自此巳前未有周家种类，周之上元始生於此，故言周之始祖，解其言“厥初”之意也。以炎帝姓姜，故知姜嫄是炎帝之后。姓姜而以嫄配之，故知有女名嫄。妇人不以名行，此嫄或当是字，但五帝时质，未必有名字之别，故以名言之。郑信谶纬，以《命历序》云“少昊传八世，颛顼传九世，帝喾传十世”，则尧非喾子，稷年又小於尧，则姜嫄不得为帝喾之妃，故云“当尧之时，为高辛氏之世妃”，谓为其后世子孙之妃也。人世短长无定，於是时书又散亡，未知其为几世，故直以世言之。其《大戴礼》、《史记》诸书，皆郑所不信。张融云：“稷、契年稚於尧，尧不与喾并处帝位，则稷、契焉得为喾子乎？若使稷、契必喾子，如《史记》是尧之兄弟也。尧有贤弟七十，不用须舜与之，此不然明矣。《诗》之雅、颂，姜嫄履迹而生，为周始祖；有娀以玄鸟生商，而契为玄王。即如毛传、《史记》之说，喾为稷、契之父，帝喾圣夫，姜嫄正妃，配合生子，人之常道，则《诗》何故但叹其母，不美其父，而云‘赫赫姜嫄，其德不回。上帝是依，是生后稷？’周、鲁何殊。特立姜嫄之庙乎？”融之此言，盖得郑旨，但以姜嫄为世妃，则於《左传》“世济”之文复协，故易传不以为高辛之妃也。
○传“禋敬”至“之前”。
○正义曰：《释诂》云“禋，祭也”，则禋是祭之名。又云“禋，敬也”，义得相通。且祭必致敬，故以禋为敬也。《大宗伯》云：“禋祀昊天上帝。”注云：“禋之言烟。周人尚臭。烟，气之臭闻者也。”则郑以禋者唯祭天之名，故《书》称“禋于六宗”，郑皆以为天神。经传之中，亦非祭天而称禋祀者，诸儒遂以禋为祭之通名。王肃云：“《外传》曰：‘精意以享曰禋。’禋非燔燎之谓也。”袁准曰：“禋者，烟气烟熅也。天之体远，不可得就，圣人思尽其心，而不知所由，故因烟气之上，以致其诚，故《外传》曰‘精意以享，禋’，此之谓也。”准又称：难者曰：“禋于文王，何也？”曰：“夫名有转相因者，《周礼》云‘禋祀上帝’，辨其本言烟熅之礼也。《书》曰‘禋于文、武’者，取其辨精意以享也。先儒云‘凡絜祀曰禋’，若絜祀为禋，不宜别六宗与山川也。凡祭祀无不絜，而不可谓皆精。然则精意以享，宜施燔燎，精诚以假烟气之升，以达其诚故也。”切以准言为然。郑於《尚书》以文、武於明堂配五帝，故亦以称禋。是禋名唯施於祭天也。传於此下，即说郊禖之祀。郊必祭天，则毛亦以此禋为祭天。其馀《书传》言禋者，则未知毛意与谁同也。弗训为去，心所不欲，即当去之，故以“弗，去”谓去无子以求有子也。经言禋祀，未知所祀之神，故云“古者必立郊禖焉”。言此祀，祀郊禖也。知者，以妇人无外事，不因求子之祭，无有出国之理。又禋祀以求子，唯禖为然，故知禋祀是祀禖也。既言所祀之神，因言其祭之礼。自“玄鸟至之日”以下，皆《月令》文。所异者，唯彼“郊”作“高”耳。玄鸟，燕也。燕至在春分二月之中，燕以此时感阳气来集人堂宇，其来主为产乳蕃滋，故王者重其初至之日，用牛羊豕之太牢，祀於郊禖之神，盖祭天而以先禖者配之。变禖言禖者，神之也。其祭之时，天子亲自身往，敬其事，故亲祭之。於时后妃率九嫔从之，而往侍御於祭焉。天子内官有后也，夫人也，嫔也，世妇也，女御也，而独言九嫔者，以后是内官之主，须后妃率之，五等则九嫔居中，举中而言，明百二十人皆往也。未有孕而往者，求其早有孕也。内官百二十人，周之制也。高辛之时，未有此数，因礼之成文而引之耳。於祀之时，乃以醴酒礼天子所御，谓已被幸有娠者也。使太祝酌酒饮之於郊禖之庭，以神之惠光显之也。既饮之酒，又带以弓之韣衣，授以弓矢，使执之於郊禖之前。弓矢者，男子之事，使之带弓衣，执弓矢，冀其所生为男也。郑於《月令》之注，其意则然。唯“高禖”异耳。故郑注云：“高辛氏之世，玄鸟遗鳦卵，简狄吞之而生契。后王以为禖官嘉祥而立其祀焉。”以为由高辛有嘉祥，故称高禖。蔡邕《月令章句》云：“高禖，祀名。高犹尊也，禖犹媒也。吉事先见之象，谓之人先。”毛於此及《玄鸟》传皆依作“郊禖”，则读高为郊。下传云：“从於帝而见於天。”则此祭为祭天，不祭人先也。於郊故谓之郊，不由高辛，亦不以高为尊也。郊天用特牲，而此祭天用太牢者，以兼祭先禖之神，异於常郊故也。郑於此笺亦云“禋祀上帝於郊禖”，则后稷未生之前，已有郊禖之祀矣。而《月令》注以为，简狄吞鳦卵生契，后王以为嘉祥而立其祀”。又以契之后王始立此祀。二义不同者，《郑记》王权有此问，焦乔答云：“先契之时，必自有禖氏祓除之祀，位在南郊，盖以玄鸟至之日祀之矣。”然得禋祀，乃於上帝也。娀简吞鳦有子之后，后王以为媒官嘉祥，祀之以配帝，谓之高媒。毛传亦云：“郊禖者，以古自有於郊克禋之义。”又据礼之成文耳。祀天而以先禖配之，义如后土祀以为社。此是郑冲弟子为说，以申郑义。其意言高辛已前，祭天於郊，亦以先禖配之，谓之郊禖。至高辛之世，以有吞鳦之事，以为禖之嘉祥，又以高辛之世，禖配此祭，故改之而为高禖。故此笺从传为郊祀礼，解其高义。后王以为媒官嘉祥而立其祀，谓立禖以配郊，非谓立郊求子始於后王。郑意或当然也。如此为说，可得合《诗》、《礼》二注耳。然《礼》注为高辛之世者，谓高辛之后世子孙犹号高辛，其时简狄吞鳦卵生契，如此得与稷同时为尧臣耳。
○笺“克能”至“之礼”。
○正义曰：“克，能”，《释言》文。《释诂》云：“祓，福也。”孙炎曰：“祓除之福。”《周语》云：“祓除其心。”《女巫》云：“祓除衅浴。”《左传》：“祓社衅鼓。”《檀弓》云：“巫先祓柩。”皆祓除凶恶，义取祓去，故云“弗之言祓也”。禋祀上帝於郊禖，祓除其无子之疾，以得其福，虽解弗字为异，与传“去无子”之意亦同也。非天子不得祭天，此姜嫄是为高辛氏后世之妃，则其夫不为天子，所以得祈郊禖，祭天神，故解之云“二王之后，得用天子之礼”故也。王者存先代，所以通天三统，使得行其正朔，用天子之礼。故《礼运》曰：“杞之郊也，禹宋之郊也。”契是二王之后，得祭天也。下言后稷功成，乃封之於邰，则此时必有国矣。未知其国之名，所在之地耳。
○传“履践”至“利民”。
○正义曰：诸《书传》言姜嫄履大迹生稷、简狄吞鳦卵生契者，皆毛所不信，故以帝为高辛氏帝。盖以二章、卒章皆言上帝，此独言帝不言上，故以为高辛氏帝也。《释训》云：“履帝武敏。武，迹也。敏，拇也。”传既依《尔雅》，以武为迹，而不以敏为拇者，毛意盖谓《尔雅》不可尽从故也。心识速疾谓之敏，故训敏为疾。又解姜嫄得践帝迹所由，以高辛之帝亲行禋祀，姜嫄从於帝，而往见於天，故行在后而践帝之迹。从帝见天，即上传所云“后妃率九嫔御”是也。践迹者，直谓随后行耳，非必以足蹑其践地之处也。将事齐敏者，将，行也，谓行祀天之事齐敬而速疾也。鬼神食气谓之歆，故以歆为飨，谓祭而神飨之也。“介，大”，《释诂》文。福禄所止，谓止於姜嫄，使之早有子也。“震，动。夙，早。育，长”，皆《释诂》文。动谓怀任而身动也。昭元年《左传》曰“邑姜方震大叔”，哀元年《左传》曰“后缗方震”，皆谓有身为震也。早者，言其得福之早。得福乃有身，早文应在震上，今在下者，见有身而始知得福，故先震后夙，且以为韵。故姜嫄之配高辛，亦应久矣，未必生稷之岁始来配之。若前巳禋祀，此年始震，则是得福晚矣。而言早者，作者因事而言，以祈即有子，故继祈为早耳。又解此人其名曰弃，所以谓之后稷者，以其身为稷官，能种百穀以利民，故以后稷称之。《周本纪》云：“尧举弃为农师，天下得其利。”《尧典》云：“帝曰：‘弃，黎民阻饥，汝后稷播时百穀。’”是其利民之事也。
○笺“帝上帝”至“后稷”。
○正义(yi)(yi)曰(yue)(yue)(yue)：郑以(yi)此(ci)及(ji)《玄鸟》，是(shi)(shi)(shi)说稷(ji)(ji)(ji)以(yi)迹(ji)(ji)(ji)生(sheng)、契(qi)以(yi)卵(luan)(luan)(luan)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)经(jing)文也(ye)(ye)。《河(he)图》曰(yue)(yue)(yue)：“姜(jiang)嫄(yuan)履大(da)人(ren)(ren)迹(ji)(ji)(ji)生(sheng)后(hou)(hou)(hou)稷(ji)(ji)(ji)。”《中(zhong)(zhong)候(hou)·稷(ji)(ji)(ji)起》云(yun)(yun)：“苍耀稷(ji)(ji)(ji)生(sheng)感(gan)迹(ji)(ji)(ji)昌。”《契(qi)握》云(yun)(yun)：“玄鸟翔水遗卵(luan)(luan)(luan)流，娀简(jian)(jian)吞(tun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，生(sheng)契(qi)封商(shang)(shang)。”《苗(miao)兴》云(yun)(yun)：“契(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)卵(luan)(luan)(luan)生(sheng)，稷(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)迹(ji)(ji)(ji)乳。”《史(shi)记·周(zhou)(zhou)本纪(ji)(ji)》云(yun)(yun)：“姜(jiang)嫄(yuan)出野(ye)，见巨人(ren)(ren)迹(ji)(ji)(ji)，心忻然悦，欲践之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。践之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)身动(dong)如孕者。及(ji)期而(er)(er)(er)生(sheng)弃(qi)。”《殷本纪(ji)(ji)》云(yun)(yun)：“简(jian)(jian)狄行浴，见玄鸟堕其(qi)(qi)卵(luan)(luan)(luan)。简(jian)(jian)狄取(qu)吞(tun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，因孕生(sheng)契(qi)。”是(shi)(shi)(shi)稷(ji)(ji)(ji)以(yi)迹(ji)(ji)(ji)生(sheng)、契(qi)以(yi)卵(luan)(luan)(luan)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)说也(ye)(ye)。又(you)《閟宫(gong)》云(yun)(yun)：“赫赫姜(jiang)嫄(yuan)，其(qi)(qi)德(de)不(bu)(bu)(bu)回(hui)，上(shang)帝(di)(di)是(shi)(shi)(shi)依。”言(yan)(yan)上(shang)帝(di)(di)依姜(jiang)嫄(yuan)以(yi)生(sheng)后(hou)(hou)(hou)稷(ji)(ji)(ji)，故(gu)(gu)以(yi)帝(di)(di)为(wei)(wei)上(shang)帝(di)(di)。且郑以(yi)姜(jiang)嫄(yuan)非(fei)高(gao)(gao)(gao)辛(xin)(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妃，自(zi)(zi)然不(bu)(bu)(bu)得(de)以(yi)帝(di)(di)为(wei)(wei)高(gao)(gao)(gao)辛(xin)(xin)帝(di)(di)矣。此(ci)上(shang)帝(di)(di)即(ji)苍帝(di)(di)灵威仰也(ye)(ye)。《长发(fa)》笺(jian)云(yun)(yun)：“帝(di)(di)，黑(hei)帝(di)(di)。”此(ci)不(bu)(bu)(bu)言(yan)(yan)苍帝(di)(di)者，彼以(yi)下(xia)有(you)(you)玄王，故(gu)(gu)言(yan)(yan)“黑(hei)帝(di)(di)”。此(ci)下(xia)有(you)(you)上(shang)帝(di)(di)，故(gu)(gu)言(yan)(yan)“上(shang)帝(di)(di)”。各随经(jing)势而(er)(er)(er)为(wei)(wei)文也(ye)(ye)。《尔雅》引此(ci)释之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，而(er)(er)(er)以(yi)敏为(wei)(wei)拇(mu)指，故(gu)(gu)依用(yong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，云(yun)(yun)：“敏，拇(mu)也(ye)(ye)。”孙(sun)炎(yan)曰(yue)(yue)(yue)：“拇(mu)，迹(ji)(ji)(ji)大(da)指处。”《释诂》云(yun)(yun)：“介，右(you)(you)也(ye)(ye)。”郭璞曰(yue)(yue)(yue)：“相(xiang)佑助也(ye)(ye)。”孙(sun)炎(yan)曰(yue)(yue)(yue)：“介者，相(xiang)助之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)义(yi)(yi)，如人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)左右(you)(you)手，故(gu)(gu)以(yi)介为(wei)(wei)左右(you)(you)也(ye)(ye)。”传以(yi)夙(su)(su)为(wei)(wei)早。震后(hou)(hou)(hou)言(yan)(yan)早，於事(shi)不(bu)(bu)(bu)次(ci)，故(gu)(gu)转(zhuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)云(yun)(yun)：“夙(su)(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)肃(su)，自(zi)(zi)肃(su)戒(jie)也(ye)(ye)。”以(yi)纬候(hou)及(ji)《史(shi)记》诸文，故(gu)(gu)知祀郊禖之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时，则有(you)(you)大(da)神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)迹(ji)(ji)(ji)，姜(jiang)嫄(yuan)履之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)。履神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)迹(ji)(ji)(ji)，直言(yan)(yan)武足矣，而(er)(er)(er)复言(yan)(yan)拇(mu)，是(shi)(shi)(shi)先履其(qi)(qi)跟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)迹(ji)(ji)(ji)，又(you)移足以(yi)就拇(mu)。既言(yan)(yan)大(da)迹(ji)(ji)(ji)，明不(bu)(bu)(bu)能(neng)满(man)，故(gu)(gu)云(yun)(yun)：“足不(bu)(bu)(bu)能(neng)满(man)，履其(qi)(qi)拇(mu)指之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)处。”履拇(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)而(er)(er)(er)即(ji)言(yan)(yan)歆(xin)(xin)，故(gu)(gu)知心体歆(xin)(xin)歆(xin)(xin)然，意(yi)(yi)动(dong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)状也(ye)(ye)。左右(you)(you)所止住(zhu)，如有(you)(you)人(ren)(ren)道(dao)(dao)感(gan)己者，谓(wei)如人(ren)(ren)夫妻交接之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)。《檀弓》曰(yue)(yue)(yue)：“寡妇不(bu)(bu)(bu)夜(ye)哭(ku)。”注(zhu)云(yun)(yun)：“嫌(xian)思人(ren)(ren)道(dao)(dao)。”亦(yi)谓(wei)此(ci)也(ye)(ye)。於是(shi)(shi)(shi)遂(sui)有(you)(you)身，肃(su)戒(jie)不(bu)(bu)(bu)复御(yu)，解(jie)(jie)“载(zai)震载(zai)夙(su)(su)”也(ye)(ye)。《大(da)明》曰(yue)(yue)(yue)：“大(da)任有(you)(you)身。”是(shi)(shi)(shi)为(wei)(wei)震为(wei)(wei)有(you)(you)身。《静女》传曰(yue)(yue)(yue)：“生(sheng)子(zi)月(yue)辰，以(yi)金环退之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。妇人(ren)(ren)有(you)(you)娠(shen)，则礼当不(bu)(bu)(bu)御(yu)。”故(gu)(gu)所以(yi)自(zi)(zi)肃(su)戒(jie)也(ye)(ye)。后(hou)(hou)(hou)则生(sheng)子(zi)而(er)(er)(er)长养之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，解(jie)(jie)“载(zai)生(sheng)载(zai)育”也(ye)(ye)。《周(zhou)(zhou)本纪(ji)(ji)》云(yun)(yun)：“弃(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)隘巷、寒(han)冰(bing)，后(hou)(hou)(hou)收(shou)养之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。初(chu)欲弃(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，因名曰(yue)(yue)(yue)弃(qi)。”《尧(yao)(yao)(yao)典》云(yun)(yun)：“帝(di)(di)曰(yue)(yue)(yue)：‘弃(qi)’。”是(shi)(shi)(shi)名之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)弃(qi)。文十(shi)八(ba)(ba)(ba)年《左传》曰(yue)(yue)(yue)：“高(gao)(gao)(gao)辛(xin)(xin)氏(shi)有(you)(you)才子(zi)八(ba)(ba)(ba)人(ren)(ren)，尧(yao)(yao)(yao)不(bu)(bu)(bu)能(neng)举(ju)(ju)。舜臣尧(yao)(yao)(yao)而(er)(er)(er)举(ju)(ju)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，使布(bu)五(wu)教於四方(fang)。”《尧(yao)(yao)(yao)典》注(zhu)云(yun)(yun)：“举(ju)(ju)八(ba)(ba)(ba)元(yuan)，使布(bu)五(wu)教。”契(qi)在八(ba)(ba)(ba)元(yuan)中(zhong)(zhong)。稷(ji)(ji)(ji)亦(yi)高(gao)(gao)(gao)辛(xin)(xin)氏(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)(hou)(hou)，自(zi)(zi)然在八(ba)(ba)(ba)元(yuan)中(zhong)(zhong)矣，故(gu)(gu)知舜臣尧(yao)(yao)(yao)而(er)(er)(er)举(ju)(ju)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。《尧(yao)(yao)(yao)典》注(zhu)又(you)云(yun)(yun)：“尧(yao)(yao)(yao)初(chu)天(tian)官为(wei)(wei)稷(ji)(ji)(ji)，舜登用(yong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)年，举(ju)(ju)弃(qi)为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”故(gu)(gu)云(yun)(yun)“是(shi)(shi)(shi)为(wei)(wei)后(hou)(hou)(hou)稷(ji)(ji)(ji)”。《郑志》赵商(shang)(shang)问：“此(ci)笺(jian)云(yun)(yun)‘帝(di)(di)，上(shang)帝(di)(di)’。又(you)云(yun)(yun)：‘当尧(yao)(yao)(yao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时，姜(jiang)嫄(yuan)为(wei)(wei)高(gao)(gao)(gao)辛(xin)(xin)氏(shi)世妃。’意(yi)(yi)以(yi)为(wei)(wei)非(fei)帝(di)(di)喾(ku)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妃。《史(shi)记》喾(ku)以(yi)姜(jiang)嫄(yuan)为(wei)(wei)妃，是(shi)(shi)(shi)生(sheng)后(hou)(hou)(hou)稷(ji)(ji)(ji)，明文皎然。又(you)毛亦(yi)云(yun)(yun)‘高(gao)(gao)(gao)辛(xin)(xin)氏(shi)帝(di)(di)’。苟信先籍(ji)，未觉(jue)其(qi)(qi)遍隐(yin)，是(shi)(shi)(shi)以(yi)敢问易毛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)义(yi)(yi)。”答曰(yue)(yue)(yue)：即(ji)姜(jiang)嫄(yuan)诚帝(di)(di)喾(ku)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妃，履大(da)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)迹(ji)(ji)(ji)而(er)(er)(er)歆(xin)(xin)歆(xin)(xin)然，是(shi)(shi)(shi)非(fei)真(zhen)意(yi)(yi)矣。乃有(you)(you)神(shen)(shen)气，故(gu)(gu)意(yi)(yi)歆(xin)(xin)歆(xin)(xin)然。天(tian)下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)，以(yi)前(qian)验(yan)后(hou)(hou)(hou)，其(qi)(qi)不(bu)(bu)(bu)合者，何可悉信？是(shi)(shi)(shi)故(gu)(gu)悉信亦(yi)非(fei)，不(bu)(bu)(bu)信亦(yi)非(fei)。稷(ji)(ji)(ji)稚於尧(yao)(yao)(yao)，尧(yao)(yao)(yao)见为(wei)(wei)天(tian)子(zi)，高(gao)(gao)(gao)辛(xin)(xin)与(yu)尧(yao)(yao)(yao)并在天(tian)子(zi)位乎？是(shi)(shi)(shi)笺(jian)易传之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意(yi)(yi)也(ye)(ye)。
诞弥厥月，先生如达。诞，大。弥，终。达生也，姜嫄之子先生者也。笺云：达，羊子也。大矣后稷之在其母，终人道十月而生。生如达之生，言易也。
○弥，面支反。达，他未反。注同。《说文》云：“小羊也。”沈云：“毛如字。”易，以豉反。下同。不坼不副，无菑无害。言易也。凡人在母，母则病。生则拆副菑害其母，横逆人道。
○坼，敕宅反。副(fu)，孚逼反，《说文》云：“分也。”《字林》云：“判也。”匹亦反。菑(zai)音灾(zai)。注同。
以赫厥灵，上(shang)帝不(bu)(bu)宁(ning)(ning)。不(bu)(bu)康(kang)(kang)(kang)禋祀(si)，居然(ran)生子(zi)。赫，显也。不(bu)(bu)宁(ning)(ning)，宁(ning)(ning)也。不(bu)(bu)康(kang)(kang)(kang)，康(kang)(kang)(kang)也。笺云：康(kang)(kang)(kang)、宁(ning)(ning)皆安(an)也。姜嫄以赫然(ran)显著(zhu)之(zhi)徵，其有神灵审(shen)矣。此乃天帝之(zhi)气(qi)也，心犹不(bu)(bu)安(an)之(zhi)。又(you)不(bu)(bu)安(an)徒以禋祀(si)而无人(ren)道，居默然(ran)自生子(zi)，惧(ju)时人(ren)不(bu)(bu)信也。
[疏]“诞弥”至“生子”。
○毛以为，上言得福有子，此言其生之易。言可美大矣，姜嫄之孕后稷，终其孕之月而生之。妇人之生首子，其产多难。此后稷虽是最先生者，其生之易，如达之生然。羊子以生之易，故比之也。其生之时，不坼割，不副裂其母，故其母无灾殃，无患害，以此故可美大也。天既祐令有身，又使之生易，是天意以此显明其有神灵也。上天之意，岂不降福而安之乎？言上天诚降福而安之，使母之无病苦，子得易生，是天安之也。姜嫄之身，岂不见安於禋祀乎？言姜嫄实见安於禋祀，祈则有子，生之又易，是为禋祀所安也。由为禋祀所安，故得居处怡然，无病而生子也。
○郑唯下四句为异。言姜嫄履迹有身，其生又易，以此赫然显著之徵，其有神灵审也。此乃上帝精气，姜嫄心不自安，以天人道隔，而人生天胤，故心不自安也。非徒生天之胤，心不自安，又不安其徒禋祀神明，无人道交接，居处默然而生此子。以无夫而生，又惧时人不信，当弃而异之，使人知其异，故下所以弃之也。
○传“诞大”至“生者”。
○正义曰：“诞，大”，《释诂》文。“弥，终”，《释言》文。“达，生者”，言其生易如达羊之生，但传文略耳，非训达为生也。又解言先生之意，以人之产子，先生者多难，此后稷是姜嫄之子最先生者，应难而今易，故言先生以美之。此主言后稷是姜嫄首子而已。后稷有同母弟妹以否，书亦无文焉。
○笺“达羊”至“言易”。
○正义曰：《说文》云：“达，小羊也。从羊，大声。”薛琮答韦昭曰：“羊子初生达，小名羔，未成羊曰羜，大曰羊。长幼之异名。以羊子初生之易，故以比后稷生之易也。《大戴礼》及《春秋元命包》皆云‘人十月而生’。《周本纪》云：‘姜嫄践巨人迹，身动如孕者，及期而生子。’则终一年矣。此言终月，必终人之常月。马迁之言未可信也。”
○传“言易”至“人道”。
○正义曰：经之所言，皆说其生之易，故云“言易也”，以总解一经。又解易生所以为美者，以凡常之人，在母腹则病，其生则又坼副灾害其母，以横逆人道。今后稷之生，能无坼副灾害，故美之也。《晋语》云：“文王在母不忧。”是谓未生为在母。坼副皆裂也。《礼记》曰：“为天子削瓜者副之。”是副为裂也。坼副灾害其母，皆谓当产之时。《閟宫》云：“无灾无害，弥月不迟。”亦谓生时无灾害，故彼笺引此解之，明其同也。然则此经止言生易，不言在母病。传言“凡人在母，母则病”者，因其生之易，从在母而本之，见凡人之生不如后稷，所以为美耳。横逆人道，谓不由人所生之道也。《史记·楚世家》云：“陆终娶於鬼方氏曰女溃，孕三年不乳。乃剖其左胁，获三人焉。剖其右胁，获三人焉。”《帝王世纪》云：“简狄剖背生契。”如此之类，是横逆人道也。若然，契亦大贤，剖背而出，则坼副灾害不为恶矣。此美其无灾害者，人之贤愚，不由母生之难易，要人情皆欲其易，不欲其难。因见稷之生由，言之以为美耳。《晋语》曰：“大任震文王不变，少溲於豕牢而得文王，不加病焉。”亦美文王生易，与此同矣。此言横逆人道，谓人所生之道。上笺云“终人道”者，谓人在母腹之道。如有人道感己者，谓人交接之道。人道之言虽同，三者皆小别耳。
○传“赫显”至“康也”。
○正义曰：以赫是明貌，故为显也。天实降福，以安后稷，美姜嫄实为因禋祀所安。而经乃言不宁不康，故皆反其言也。王肃云：“天以是显著后稷之神灵降福而安之，言姜嫄可谓禋祀所安，无疾而生子。”
○笺“康宁”至“不信”。
○正(zheng)(zheng)义(yi)(yi)曰(yue)：“康(kang)、宁(ning)皆(jie)安(an)(an)”，《释诂》文。笺以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)(ci)(ci)章(zhang)(zhang)上(shang)(shang)四(si)(si)章(zhang)(zhang)言(yan)(yan)(yan)(yan)后(hou)(hou)(hou)(hou)稷(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，下(xia)章(zhang)(zhang)言(yan)(yan)(yan)(yan)其(qi)(qi)(qi)(qi)(qi)(qi)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。此(ci)(ci)(ci)(ci)经四(si)(si)句文在既(ji)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)(hou)(hou)(hou)、弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)(shang)，则(ze)(ze)(ze)(ze)(ze)是(shi)(shi)(shi)(shi)(shi)说(shuo)(shuo)其(qi)(qi)(qi)(qi)(qi)(qi)弃(qi)(qi)(qi)(qi)子(zi)(zi)(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意(yi)(yi)，为(wei)(wei)(wei)(wei)(wei)下(xia)章(zhang)(zhang)张本(ben)，故(gu)(gu)(gu)易传(chuan)(chuan)也(ye)(ye)(ye)(ye)(ye)(ye)。履大(da)迹而(er)(er)(er)(er)(er)(er)(er)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)身，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)由夫(fu)而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)子(zi)(zi)(zi)(zi)(zi)(zi)，是(shi)(shi)(shi)(shi)(shi)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)显(xian)(xian)著(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)徵(zhi)也(ye)(ye)(ye)(ye)(ye)(ye)。既(ji)见(jian)如(ru)(ru)此(ci)(ci)(ci)(ci)徵(zhi)验，知(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)(qi)实(shi)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)神(shen)(shen)灵，故(gu)(gu)(gu)云(yun)(yun)(yun)(yun)(yun)(yun)姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)赫然(ran)(ran)显(xian)(xian)著(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)徵(zhi)，其(qi)(qi)(qi)(qi)(qi)(qi)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)神(shen)(shen)灵审矣(yi)(yi)。言(yan)(yan)(yan)(yan)姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)自知(zhi)(zhi)(zhi)(zhi)(zhi)此(ci)(ci)(ci)(ci)子(zi)(zi)(zi)(zi)(zi)(zi)审是(shi)(shi)(shi)(shi)(shi)神(shen)(shen)灵所生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)也(ye)(ye)(ye)(ye)(ye)(ye)。又(you)(you)(you)解上(shang)(shang)帝(di)(di)(di)(di)(di)(di)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)宁(ning)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意(yi)(yi)，祀(si)天(tian)(tian)(tian)(tian)(tian)(tian)而(er)(er)(er)(er)(er)(er)(er)见(jian)大(da)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)迹，履之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)如(ru)(ru)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)感(gan)(gan)(gan)(gan)(gan)己(ji)(ji)。此(ci)(ci)(ci)(ci)感(gan)(gan)(gan)(gan)(gan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)，乃是(shi)(shi)(shi)(shi)(shi)天(tian)(tian)(tian)(tian)(tian)(tian)帝(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)气(qi)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)当(dang)共天(tian)(tian)(tian)(tian)(tian)(tian)交(jiao)接。今乃与天(tian)(tian)(tian)(tian)(tian)(tian)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)子(zi)(zi)(zi)(zi)(zi)(zi)，子(zi)(zi)(zi)(zi)(zi)(zi)虽生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)讫，其(qi)(qi)(qi)(qi)(qi)(qi)心犹(you)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)安(an)(an)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)(ye)。上(shang)(shang)帝(di)(di)(di)(di)(di)(di)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)宁(ning)者(zhe)，为(wei)(wei)(wei)(wei)(wei)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)天(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)胤(yin)，故(gu)(gu)(gu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)安(an)(an)。“不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)康(kang)禋(yin)(yin)祀(si)”者(zhe)，惧(ju)时(shi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)信(xin)，故(gu)(gu)(gu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)安(an)(an)也(ye)(ye)(ye)(ye)(ye)(ye)。以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)(ci)(ci)故(gu)(gu)(gu)再言(yan)(yan)(yan)(yan)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)安(an)(an)徒禋(yin)(yin)祀(si)而(er)(er)(er)(er)(er)(er)(er)无人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)道(dao)，空(kong)祀(si)神(shen)(shen)明(ming)而(er)(er)(er)(er)(er)(er)(er)无人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)道(dao)交(jiao)接，故(gu)(gu)(gu)居(ju)位(wei)默然(ran)(ran)而(er)(er)(er)(er)(er)(er)(er)得(de)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)子(zi)(zi)(zi)(zi)(zi)(zi)，惧(ju)时(shi)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)信(xin)其(qi)(qi)(qi)(qi)(qi)(qi)然(ran)(ran)，或得(de)疑其(qi)(qi)(qi)(qi)(qi)(qi)犯礼奸淫而(er)(er)(er)(er)(er)(er)(er)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)此(ci)(ci)(ci)(ci)胤(yin)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)此(ci)(ci)(ci)(ci)又(you)(you)(you)复不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)安(an)(an)。姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)既(ji)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)此(ci)(ci)(ci)(ci)事(shi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)安(an)(an)，欲(yu)望众信(xin)，故(gu)(gu)(gu)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)显(xian)(xian)其(qi)(qi)(qi)(qi)(qi)(qi)异(yi)(yi)(yi)(yi)(yi)，使众人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)知(zhi)(zhi)(zhi)(zhi)(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)(ye)。《异(yi)(yi)(yi)(yi)(yi)义(yi)(yi)》、《诗》齐鲁韩、《春秋公羊》说(shuo)(shuo)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)皆(jie)无父(fu)感(gan)(gan)(gan)(gan)(gan)天(tian)(tian)(tian)(tian)(tian)(tian)而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，《左氏(shi)》说(shuo)(shuo)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)皆(jie)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)父(fu)。谨案(an)《尧(yao)典(dian)》“以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)亲(qin)(qin)(qin)九(jiu)(jiu)(jiu)族”，即(ji)尧(yao)母(mu)(mu)庆(qing)都感(gan)(gan)(gan)(gan)(gan)赤龙(long)而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)尧(yao)，尧(yao)安(an)(an)得(de)九(jiu)(jiu)(jiu)族而(er)(er)(er)(er)(er)(er)(er)亲(qin)(qin)(qin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)？《礼谶》云(yun)(yun)(yun)(yun)(yun)(yun)“唐五(wu)(wu)庙(miao)”，知(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)感(gan)(gan)(gan)(gan)(gan)天(tian)(tian)(tian)(tian)(tian)(tian)而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)。玄之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)闻也(ye)(ye)(ye)(ye)(ye)(ye)，诸言(yan)(yan)(yan)(yan)感(gan)(gan)(gan)(gan)(gan)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)得(de)无父(fu)，有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)父(fu)则(ze)(ze)(ze)(ze)(ze)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)感(gan)(gan)(gan)(gan)(gan)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，此(ci)(ci)(ci)(ci)皆(jie)偏见(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)说(shuo)(shuo)也(ye)(ye)(ye)(ye)(ye)(ye)。《商颂》曰(yue)：“天(tian)(tian)(tian)(tian)(tian)(tian)命玄鸟，降而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)商。”谓(wei)娀简(jian)吞(tun)鳦(yi)子(zi)(zi)(zi)(zi)(zi)(zi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)契(qi)(qi)，是(shi)(shi)(shi)(shi)(shi)圣(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)感(gan)(gan)(gan)(gan)(gan)见(jian)於(wu)(wu)(wu)(wu)经之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)明(ming)文。刘媪(ao)(ao)是(shi)(shi)(shi)(shi)(shi)汉(han)太(tai)上(shang)(shang)皇之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妻(qi)，感(gan)(gan)(gan)(gan)(gan)赤龙(long)而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)高(gao)祖，是(shi)(shi)(shi)(shi)(shi)非(fei)(fei)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)父(fu)感(gan)(gan)(gan)(gan)(gan)神(shen)(shen)而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)者(zhe)也(ye)(ye)(ye)(ye)(ye)(ye)？且夫(fu)蒲(pu)卢(lu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)气(qi)妪煦桑(sang)虫成为(wei)(wei)(wei)(wei)(wei)己(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)，况(kuang)乎(hu)天(tian)(tian)(tian)(tian)(tian)(tian)气(qi)因人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精就而(er)(er)(er)(er)(er)(er)(er)神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，反不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)使子(zi)(zi)(zi)(zi)(zi)(zi)贤圣(sheng)(sheng)乎(hu)？是(shi)(shi)(shi)(shi)(shi)则(ze)(ze)(ze)(ze)(ze)然(ran)(ran)矣(yi)(yi)，又(you)(you)(you)何(he)(he)多(duo)怪(guai)？如(ru)(ru)郑(zheng)(zheng)此(ci)(ci)(ci)(ci)言(yan)(yan)(yan)(yan)，天(tian)(tian)(tian)(tian)(tian)(tian)气(qi)因人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)精使之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)贤圣(sheng)(sheng)，则(ze)(ze)(ze)(ze)(ze)天(tian)(tian)(tian)(tian)(tian)(tian)气(qi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)独(du)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)。此(ci)(ci)(ci)(ci)姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)得(de)无人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)道(dao)而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)子(zi)(zi)(zi)(zi)(zi)(zi)者(zhe)，言(yan)(yan)(yan)(yan)非(fei)(fei)一端也(ye)(ye)(ye)(ye)(ye)(ye)。彼以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)古(gu)今异(yi)(yi)(yi)(yi)(yi)说(shuo)(shuo)，言(yan)(yan)(yan)(yan)感(gan)(gan)(gan)(gan)(gan)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)则(ze)(ze)(ze)(ze)(ze)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)父(fu)，有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)父(fu)则(ze)(ze)(ze)(ze)(ze)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)感(gan)(gan)(gan)(gan)(gan)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，偏执(zhi)一见(jian)，理未弘(hong)通，故(gu)(gu)(gu)郑(zheng)(zheng)引蒲(pu)卢(lu)为(wei)(wei)(wei)(wei)(wei)喻(yu)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)证有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)父(fu)得(de)感(gan)(gan)(gan)(gan)(gan)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，非(fei)(fei)必由父(fu)也(ye)(ye)(ye)(ye)(ye)(ye)。所引吞(tun)鳦(yi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)契(qi)(qi)，即(ji)是(shi)(shi)(shi)(shi)(shi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)由父(fu)矣(yi)(yi)，又(you)(you)(you)何(he)(he)怪(guai)於(wu)(wu)(wu)(wu)后(hou)(hou)(hou)(hou)稷(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)？稷(ji)(ji)、契(qi)(qi)等虽感(gan)(gan)(gan)(gan)(gan)天(tian)(tian)(tian)(tian)(tian)(tian)气(qi)，母(mu)(mu)实(shi)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)夫(fu)，则(ze)(ze)(ze)(ze)(ze)亦(yi)(yi)为(wei)(wei)(wei)(wei)(wei)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)父(fu)。继父(fu)为(wei)(wei)(wei)(wei)(wei)亲(qin)(qin)(qin)，故(gu)(gu)(gu)称喾(ku)(ku)(ku)(ku)(ku)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)胄，唐尧(yao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)亲(qin)(qin)(qin)九(jiu)(jiu)(jiu)族，立五(wu)(wu)庙(miao)，亦(yi)(yi)犹(you)此(ci)(ci)(ci)(ci)也(ye)(ye)(ye)(ye)(ye)(ye)。稷(ji)(ji)、契(qi)(qi)俱是(shi)(shi)(shi)(shi)(shi)感(gan)(gan)(gan)(gan)(gan)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，弃(qi)(qi)(qi)(qi)稷(ji)(ji)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)弃(qi)(qi)(qi)(qi)契(qi)(qi)者(zhe)，人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意(yi)(yi)异(yi)(yi)(yi)(yi)(yi)耳。或者(zhe)简(jian)狄虽则(ze)(ze)(ze)(ze)(ze)吞(tun)鳦(yi)，仍(reng)御(yu)於(wu)(wu)(wu)(wu)夫(fu)，其(qi)(qi)(qi)(qi)(qi)(qi)心自安(an)(an)，故(gu)(gu)(gu)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳。马融之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)说(shuo)(shuo)此(ci)(ci)(ci)(ci)诗，则(ze)(ze)(ze)(ze)(ze)异(yi)(yi)(yi)(yi)(yi)於(wu)(wu)(wu)(wu)是(shi)(shi)(shi)(shi)(shi)矣(yi)(yi)，故(gu)(gu)(gu)云(yun)(yun)(yun)(yun)(yun)(yun)“仍(reng)御(yu)於(wu)(wu)(wu)(wu)夫(fu)”。王(wang)肃(su)(su)(su)引马融曰(yue)：“帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)四(si)(si)妃(fei)(fei)，上(shang)(shang)妃(fei)(fei)姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)后(hou)(hou)(hou)(hou)稷(ji)(ji)，次妃(fei)(fei)简(jian)狄生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)契(qi)(qi)，次妃(fei)(fei)陈锋(feng)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)帝(di)(di)(di)(di)(di)(di)尧(yao)，次妃(fei)(fei)娵(ju)訾生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)帝(di)(di)(di)(di)(di)(di)挚(zhi)。挚(zhi)最(zui)长(zhang)(zhang)，次尧(yao)，次契(qi)(qi)。下(xia)妃(fei)(fei)三(san)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，皆(jie)已(yi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)子(zi)(zi)(zi)(zi)(zi)(zi)，上(shang)(shang)妃(fei)(fei)姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)未有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)子(zi)(zi)(zi)(zi)(zi)(zi)，故(gu)(gu)(gu)禋(yin)(yin)祀(si)求子(zi)(zi)(zi)(zi)(zi)(zi)。上(shang)(shang)帝(di)(di)(di)(di)(di)(di)大(da)安(an)(an)其(qi)(qi)(qi)(qi)(qi)(qi)祭祀(si)而(er)(er)(er)(er)(er)(er)(er)与之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)(zi)(zi)(zi)(zi)。任身之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)月(yue)，帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)崩(beng)。挚(zhi)即(ji)位(wei)而(er)(er)(er)(er)(er)(er)(er)崩(beng)，帝(di)(di)(di)(di)(di)(di)尧(yao)即(ji)位(wei)。帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)崩(beng)后(hou)(hou)(hou)(hou)十月(yue)而(er)(er)(er)(er)(er)(er)(er)后(hou)(hou)(hou)(hou)稷(ji)(ji)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，盖遗(yi)腹(fu)子(zi)(zi)(zi)(zi)(zi)(zi)也(ye)(ye)(ye)(ye)(ye)(ye)。虽为(wei)(wei)(wei)(wei)(wei)天(tian)(tian)(tian)(tian)(tian)(tian)所安(an)(an)，然(ran)(ran)寡(gua)(gua)(gua)(gua)居(ju)而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)子(zi)(zi)(zi)(zi)(zi)(zi)，为(wei)(wei)(wei)(wei)(wei)众所疑，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)可(ke)申说(shuo)(shuo)。姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)知(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)(hou)(hou)(hou)稷(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)神(shen)(shen)奇，必不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)可(ke)害，故(gu)(gu)(gu)欲(yu)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)著(zhu)其(qi)(qi)(qi)(qi)(qi)(qi)神(shen)(shen)，因以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)自明(ming)。尧(yao)亦(yi)(yi)知(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)(qi)然(ran)(ran)，故(gu)(gu)(gu)听(ting)姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”肃(su)(su)(su)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)融言(yan)(yan)(yan)(yan)为(wei)(wei)(wei)(wei)(wei)然(ran)(ran)，又(you)(you)(you)其(qi)(qi)(qi)(qi)(qi)(qi)《奏》云(yun)(yun)(yun)(yun)(yun)(yun)：“稷(ji)(ji)、契(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)兴，自以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)积德累功於(wu)(wu)(wu)(wu)民事(shi)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)大(da)迹与燕卵也(ye)(ye)(ye)(ye)(ye)(ye)。且不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)夫(fu)而(er)(er)(er)(er)(er)(er)(er)育，乃载(zai)(zai)籍之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)妖(yao)(yao)，宗周之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所丧灭。”其(qi)(qi)(qi)(qi)(qi)(qi)意(yi)(yi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)信(xin)履大(da)迹之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)，而(er)(er)(er)(er)(er)(er)(er)又(you)(you)(you)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)能(neng)(neng)(neng)申弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意(yi)(yi)，故(gu)(gu)(gu)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)遗(yi)腹(fu)子(zi)(zi)(zi)(zi)(zi)(zi)，姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)避嫌(xian)(xian)(xian)而(er)(er)(er)(er)(er)(er)(er)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。王(wang)基駮(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)：“凡人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)遗(yi)体，犹(you)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)嫌(xian)(xian)(xian)，况(kuang)於(wu)(wu)(wu)(wu)帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)圣(sheng)(sheng)主，姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)贤妃(fei)(fei)，反当(dang)嫌(xian)(xian)(xian)於(wu)(wu)(wu)(wu)遭丧之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)月(yue)便(bian)犯礼哉！人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)情(qing)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)然(ran)(ran)一也(ye)(ye)(ye)(ye)(ye)(ye)。就如(ru)(ru)融言(yan)(yan)(yan)(yan)，审是(shi)(shi)(shi)(shi)(shi)帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)(zi)(zi)(zi)(zi)，凡圣(sheng)(sheng)主贤妃(fei)(fei)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)子(zi)(zi)(zi)(zi)(zi)(zi)，未必皆(jie)贤圣(sheng)(sheng)，能(neng)(neng)(neng)为(wei)(wei)(wei)(wei)(wei)神(shen)(shen)明(ming)所祐。尧(yao)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)丹朱，舜有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)商均，文王(wang)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)管、蔡。姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)御(yu)於(wu)(wu)(wu)(wu)帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)而(er)(er)(er)(er)(er)(er)(er)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)身，何(he)(he)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)知(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)(qi)特(te)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)神(shen)(shen)奇而(er)(er)(er)(er)(er)(er)(er)置(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)(wu)寒冰(bing)乎(hu)？假令鸟不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)覆(fu)翼，终(zhong)疑逾(yu)甚(shen)(shen)(shen)，则(ze)(ze)(ze)(ze)(ze)后(hou)(hou)(hou)(hou)稷(ji)(ji)为(wei)(wei)(wei)(wei)(wei)无父(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)(zi)(zi)(zi)(zi)，喾(ku)(ku)(ku)(ku)(ku)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)淫昏(hun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妃(fei)(fei)，姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)污辱之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)毁，当(dang)何(he)(he)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)自明(ming)哉！本(ben)欲(yu)避嫌(xian)(xian)(xian)，嫌(xian)(xian)(xian)又(you)(you)(you)甚(shen)(shen)(shen)焉，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)然(ran)(ran)二(er)也(ye)(ye)(ye)(ye)(ye)(ye)。又(you)(you)(you)《世本(ben)》云(yun)(yun)(yun)(yun)(yun)(yun)：‘帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)卜(bu)其(qi)(qi)(qi)(qi)(qi)(qi)四(si)(si)妃(fei)(fei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子(zi)(zi)(zi)(zi)(zi)(zi)，皆(jie)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)天(tian)(tian)(tian)(tian)(tian)(tian)下(xia)。’若(ruo)如(ru)(ru)融言(yan)(yan)(yan)(yan)，任身之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)月(yue)而(er)(er)(er)(er)(er)(er)(er)帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)崩(beng)，姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)尚未知(zhi)(zhi)(zhi)(zhi)(zhi)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)身，帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)焉得(de)知(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)(er)(er)(er)(er)卜(bu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)？苟非(fei)(fei)其(qi)(qi)(qi)(qi)(qi)(qi)理，前却絷(zhi)碍，义(yi)(yi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)得(de)通，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)然(ran)(ran)三(san)也(ye)(ye)(ye)(ye)(ye)(ye)。不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)夫(fu)而(er)(er)(er)(er)(er)(er)(er)育，载(zai)(zai)籍之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)妖(yao)(yao)，宗周之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)丧灭。诚如(ru)(ru)肃(su)(su)(su)言(yan)(yan)(yan)(yan)，神(shen)(shen)灵尚能(neng)(neng)(neng)令二(er)龙(long)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)妖(yao)(yao)女以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)灭幽(you)王(wang)，天(tian)(tian)(tian)(tian)(tian)(tian)帝(di)(di)(di)(di)(di)(di)反当(dang)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)能(neng)(neng)(neng)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)精气(qi)育圣(sheng)(sheng)子(zi)(zi)(zi)(zi)(zi)(zi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)兴帝(di)(di)(di)(di)(di)(di)王(wang)也(ye)(ye)(ye)(ye)(ye)(ye)？此(ci)(ci)(ci)(ci)適所以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)明(ming)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)感(gan)(gan)(gan)(gan)(gan)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)，非(fei)(fei)所以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)难。肃(su)(su)(su)信(xin)二(er)龙(long)实(shi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)褒姒，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)信(xin)天(tian)(tian)(tian)(tian)(tian)(tian)帝(di)(di)(di)(di)(di)(di)能(neng)(neng)(neng)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)后(hou)(hou)(hou)(hou)稷(ji)(ji)，是(shi)(shi)(shi)(shi)(shi)谓(wei)上(shang)(shang)帝(di)(di)(di)(di)(di)(di)但(dan)能(neng)(neng)(neng)作妖(yao)(yao)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)能(neng)(neng)(neng)为(wei)(wei)(wei)(wei)(wei)嘉(jia)祥。长(zhang)(zhang)於(wu)(wu)(wu)(wu)为(wei)(wei)(wei)(wei)(wei)恶，短於(wu)(wu)(wu)(wu)为(wei)(wei)(wei)(wei)(wei)善，肃(su)(su)(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)乖戾，此(ci)(ci)(ci)(ci)尤甚(shen)(shen)(shen)焉。”马昭曰(yue)：“稷(ji)(ji)奇见(jian)於(wu)(wu)(wu)(wu)既(ji)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)(hou)(hou)(hou)，未弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)前，用(yong)何(he)(he)知(zhi)(zhi)(zhi)(zhi)(zhi)焉？”孙毓云(yun)(yun)(yun)(yun)(yun)(yun)：“天(tian)(tian)(tian)(tian)(tian)(tian)道(dao)徵(zhi)祥，古(gu)今有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，皆(jie)依人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)道(dao)而(er)(er)(er)(er)(er)(er)(er)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)灵助(zhu)。刘媪(ao)(ao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)任高(gao)祖，著(zhu)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)云(yun)(yun)(yun)(yun)(yun)(yun)龙(long)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)怪(guai)；褒姒之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)，由於(wu)(wu)(wu)(wu)玄鼋(yuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妖(yao)(yao)。巨迹之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)感(gan)(gan)(gan)(gan)(gan)，何(he)(he)独(du)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)然(ran)(ran)？而(er)(er)(er)(er)(er)(er)(er)谓(wei)自履其(qi)(qi)(qi)(qi)(qi)(qi)夫(fu)帝(di)(di)(di)(di)(di)(di)喾(ku)(ku)(ku)(ku)(ku)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)迹，何(he)(he)足异(yi)(yi)(yi)(yi)(yi)而(er)(er)(er)(er)(er)(er)(er)神(shen)(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，乃敢弃(qi)(qi)(qi)(qi)隘巷寒冰(bing)、有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)覆(fu)翼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)应(ying)乎(hu)？而(er)(er)(er)(er)(er)(er)(er)王(wang)传(chuan)(chuan)云(yun)(yun)(yun)(yun)(yun)(yun)‘知(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)(qi)神(shen)(shen)奇，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)可(ke)得(de)害’，以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)何(he)(he)为(wei)(wei)(wei)(wei)(wei)徵(zhi)也(ye)(ye)(ye)(ye)(ye)(ye)？且匹夫(fu)凡民，遗(yi)腹(fu)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)子(zi)(zi)(zi)(zi)(zi)(zi)，古(gu)今有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。喾(ku)(ku)(ku)(ku)(ku)崩(beng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)月(yue)，而(er)(er)(er)(er)(er)(er)(er)当(dang)疑为(wei)(wei)(wei)(wei)(wei)奸，非(fei)(fei)夫(fu)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)识者(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所能(neng)(neng)(neng)言(yan)(yan)(yan)(yan)也(ye)(ye)(ye)(ye)(ye)(ye)。郑(zheng)(zheng)说(shuo)(shuo)为(wei)(wei)(wei)(wei)(wei)长(zhang)(zhang)，群贤以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)郑(zheng)(zheng)为(wei)(wei)(wei)(wei)(wei)长(zhang)(zhang)，长(zhang)(zhang)则(ze)(ze)(ze)(ze)(ze)信(xin)矣(yi)(yi)。所言(yan)(yan)(yan)(yan)王(wang)短，短犹(you)未悉(xi)，何(he)(he)则(ze)(ze)(ze)(ze)(ze)？马、王(wang)立说(shuo)(shuo)，自云(yun)(yun)(yun)(yun)(yun)(yun)述毛。其(qi)(qi)(qi)(qi)(qi)(qi)言(yan)(yan)(yan)(yan)遗(yi)腹(fu)寡(gua)(gua)(gua)(gua)居(ju)，必谓(wei)得(de)毛深旨。案(an)下(xia)传(chuan)(chuan)曰(yue)‘天(tian)(tian)(tian)(tian)(tian)(tian)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)后(hou)(hou)(hou)(hou)稷(ji)(ji)，异(yi)(yi)(yi)(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)(wu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，欲(yu)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)显(xian)(xian)其(qi)(qi)(qi)(qi)(qi)(qi)灵’。帝(di)(di)(di)(di)(di)(di)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)顺天(tian)(tian)(tian)(tian)(tian)(tian)，是(shi)(shi)(shi)(shi)(shi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)明(ming)也(ye)(ye)(ye)(ye)(ye)(ye)，故(gu)(gu)(gu)承(cheng)天(tian)(tian)(tian)(tian)(tian)(tian)意(yi)(yi)而(er)(er)(er)(er)(er)(er)(er)异(yi)(yi)(yi)(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)(wu)天(tian)(tian)(tian)(tian)(tian)(tian)下(xia)。是(shi)(shi)(shi)(shi)(shi)言(yan)(yan)(yan)(yan)天(tian)(tian)(tian)(tian)(tian)(tian)异(yi)(yi)(yi)(yi)(yi)后(hou)(hou)(hou)(hou)稷(ji)(ji)於(wu)(wu)(wu)(wu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)，帝(di)(di)(di)(di)(di)(di)又(you)(you)(you)承(cheng)天(tian)(tian)(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意(yi)(yi)，所以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)弃(qi)(qi)(qi)(qi)而(er)(er)(er)(er)(er)(er)(er)异(yi)(yi)(yi)(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，明(ming)示(shi)天(tian)(tian)(tian)(tian)(tian)(tian)下(xia)，安(an)(an)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)遗(yi)腹(fu)寡(gua)(gua)(gua)(gua)居(ju)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)乎(hu)？即(ji)由天(tian)(tian)(tian)(tian)(tian)(tian)异(yi)(yi)(yi)(yi)(yi)而(er)(er)(er)(er)(er)(er)(er)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，何(he)(he)须要在寡(gua)(gua)(gua)(gua)居(ju)？若(ruo)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)寡(gua)(gua)(gua)(gua)居(ju)为(wei)(wei)(wei)(wei)(wei)嫌(xian)(xian)(xian)，何(he)(he)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)必知(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)(qi)异(yi)(yi)(yi)(yi)(yi)？若(ruo)使无异(yi)(yi)(yi)(yi)(yi)可(ke)弃(qi)(qi)(qi)(qi)，竟当(dang)何(he)(he)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)自明(ming)？又(you)(you)(you)上(shang)(shang)传(chuan)(chuan)云(yun)(yun)(yun)(yun)(yun)(yun)‘帝(di)(di)(di)(di)(di)(di)高(gao)辛氏(shi)’，下(xia)传(chuan)(chuan)云(yun)(yun)(yun)(yun)(yun)(yun)‘帝(di)(di)(di)(di)(di)(di)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)顺天(tian)(tian)(tian)(tian)(tian)(tian)’，则(ze)(ze)(ze)(ze)(ze)帝(di)(di)(di)(di)(di)(di)亦(yi)(yi)高(gao)辛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)(di)(di)(di)，安(an)(an)得(de)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)尧(yao)也(ye)(ye)(ye)(ye)(ye)(ye)？五(wu)(wu)章(zhang)(zhang)传(chuan)(chuan)云(yun)(yun)(yun)(yun)(yun)(yun)‘尧(yao)见(jian)天(tian)(tian)(tian)(tian)(tian)(tian)因邰而(er)(er)(er)(er)(er)(er)(er)生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)后(hou)(hou)(hou)(hou)稷(ji)(ji)’，目之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)尧(yao)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)名为(wei)(wei)(wei)(wei)(wei)帝(di)(di)(di)(di)(di)(di)，益知(zhi)(zhi)(zhi)(zhi)(zhi)此(ci)(ci)(ci)(ci)帝(di)(di)(di)(di)(di)(di)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)为(wei)(wei)(wei)(wei)(wei)尧(yao)也(ye)(ye)(ye)(ye)(ye)(ye)。何(he)(he)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)尧(yao)知(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)(qi)然(ran)(ran)，听(ting)姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)？且马、王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)说(shuo)(shuo)，姜(jiang)(jiang)(jiang)(jiang)(jiang)嫄(yuan)(yuan)(yuan)高(gao)辛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)正(zheng)(zheng)妃(fei)(fei)，其(qi)(qi)(qi)(qi)(qi)(qi)於(wu)(wu)(wu)(wu)帝(di)(di)(di)(di)(di)(di)尧(yao)则(ze)(ze)(ze)(ze)(ze)君母(mu)(mu)也(ye)(ye)(ye)(ye)(ye)(ye)，比(bi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)(hou)(hou)(hou)世则(ze)(ze)(ze)(ze)(ze)太(tai)后(hou)(hou)(hou)(hou)也(ye)(ye)(ye)(ye)(ye)(ye)。以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)太(tai)后(hou)(hou)(hou)(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)尊(zun)，欲(yu)弃(qi)(qi)(qi)(qi)己(ji)(ji)子(zi)(zi)(zi)(zi)(zi)(zi)，足以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)自专，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)假尧(yao)命，何(he)(he)云(yun)(yun)(yun)(yun)(yun)(yun)听(ting)弃(qi)(qi)(qi)(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)(ye)？又(you)(you)(you)尧(yao)为(wei)(wei)(wei)(wei)(wei)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)兄(xiong)，听(ting)母(mu)(mu)弃(qi)(qi)(qi)(qi)弟(di)，纵其(qi)(qi)(qi)(qi)(qi)(qi)安(an)(an)忍之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心，残其(qi)(qi)(qi)(qi)(qi)(qi)圣(sheng)(sheng)父(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)胤(yin)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)慈不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)孝，亦(yi)(yi)不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)是(shi)(shi)(shi)(shi)(shi)过。岂(qi)有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)钦(qin)明(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后(hou)(hou)(hou)(hou)，用(yong)心若(ruo)此(ci)(ci)(ci)(ci)哉！若(ruo)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)尧(yao)知(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)(qi)神(shen)(shen)，故(gu)(gu)(gu)为(wei)(wei)(wei)(wei)(wei)显(xian)(xian)异(yi)(yi)(yi)(yi)(yi)，则(ze)(ze)(ze)(ze)(ze)尧(yao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)知(zhi)(zhi)(zhi)(zhi)(zhi)稷(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)甚(shen)(shen)(shen)矣(yi)(yi)。初生(sheng)(sheng)(sheng)(sheng)(sheng)(sheng)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)知(zhi)(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)(qi)神(shen)(shen)，才长(zhang)(zhang)应(ying)授(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)(yi)位(wei)，何(he)(he)当(dang)七十馀(yu)载(zai)(zai)，莫之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)收采？自有(you)(you)(you)(you)(you)(you)(you)(you)(you)(you)圣(sheng)(sheng)弟(di)，不(bu)(bu)(bu)(bu)(bu)(bu)(bu)(bu)欲(yu)明(ming)扬，虞舜登庸，方始举任，虽帝(di)(di)(di)(di)(di)(di)难之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，岂(qi)其(qi)(qi)(qi)(qi)(qi)(qi)若(ruo)此(ci)(ci)(ci)(ci)！故(gu)(gu)(gu)知(zhi)(zhi)(zhi)(zhi)(zhi)王(wang)氏(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)说(shuo)(shuo)，进退(tui)多(duo)尤。所言(yan)(yan)(yan)(yan)遗(yi)腹(fu)，非(fei)(fei)毛旨矣(yi)(yi)。其(qi)(qi)(qi)(qi)(qi)(qi)解文义(yi)(yi)传(chuan)(chuan)意(yi)(yi)或然(ran)(ran)，故(gu)(gu)(gu)采其(qi)(qi)(qi)(qi)(qi)(qi)释经之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辞，遗(yi)其(qi)(qi)(qi)(qi)(qi)(qi)寡(gua)(gua)(gua)(gua)居(ju)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)说(shuo)(shuo)。”
诞寘之隘巷，牛羊腓字之。诞，大。寘，置。腓，辟。字，爱也。天生后稷，异之於人，欲以显其灵也。帝不顺天，是不明也，故承天意而异之於天下。笺云：天异之，故姜嫄置后稷於牛羊之径，亦所以异之。
○寘，之豉反。下同。隘，於懈反。巷，户降反。腓，符非反，避也。诞寘之平林，会伐平林。牛羊而辟人者，理也。置之平林，又为人所收取之。诞寘之寒冰，鸟覆翼之。大鸟来，一翼覆之，一翼藉之，人而收取之，又其理也，故置之於寒冰。
○藉，在夜(ye)反。
鸟乃去矣，后稷呱矣。於是知有天异，往取之矣。后稷呱呱然而泣。
○呱音孤，泣声也。《尚书》云：“启呱呱而泣。”是也。
[疏]“诞寘”至“呱矣”。
○正义曰：上言后稷之生，此言弃稷之事。言可美大矣，弃此后稷，置之於狭隘巷中，牛羊其避而怜爱之。婴儿未有所知，当为牛羊所践，今乃避而爱之，故可美大矣。以牛羊避人，理之常也，又置之平林，可美大矣。又弃此后稷，置之平地林木之中，会值有人往伐平林，伐木之人见而收取之。婴儿之在林野，当为鸟兽所害，乃值人收取，是可美大矣。又以人之取人，乃是常理，复置之寒冰，可美大矣。复弃后稷朝旦於寒冰之上，有鸟以翼覆、以翼藉之。鸟非人类，而覆藉人，是可美大矣。既知有神人往收取，鸟乃飞去矣。后稷遂呱呱然而泣矣。此其有神灵之验也。
○传“字爱”至“天下”。
○正义曰：《易·屯卦》云：“女子贞，不字。十年乃字。”是字为爱之义也。知天生后稷异之於人者，若其不异，不应弃之。异之於人，谓有奇表异相，若孔子之河目海口，文王之四乳龙颜之类。但《书传》不言后稷异状，无得而知之耳。言帝喾若不顺天意以显之，则是为不明，则弃之者，帝意也。以此传观之，则后稷之生，喾尚存矣，不得为遗腹矣。
○笺“天异”至“异之”。
○正义曰：笺以履迹而得后稷，虽与传禋祀得之不同，其於异而显之意亦一也，故乘传而释之也。天降精气，以生后稷，本欲异之，故姜嫄置后稷於牛羊之径，亦以异之。亦者，亦天也。
○郑以姜嫄非帝喾之妃，其弃后稷，出姜嫄之意，故言姜嫄也。步道曰径，以经称隘巷，故以径言之。此诗之意，欲显其异而弃之。《周本纪》以为不祥，故弃之，谬矣。
○传“大鸟”至“藉之”。
○正义曰：以(yi)翼(yi)能覆(fu)藉(jie)婴儿(er)，故知(zhi)大鸟(niao)也。以(yi)经(jing)“翼(yi)”在“覆(fu)”下(xia)，则上(shang)覆(fu)下(xia)翼(yi)，明非一翼(yi)耳。人(ren)体(ti)忌寒，近冰尤甚，既奇而覆(fu)之(zhi)(zhi)，明亦(yi)爱而藉(jie)之(zhi)(zhi)，故知(zhi)一翼(yi)覆(fu)之(zhi)(zhi)，一翼(yi)藉(jie)之(zhi)(zhi)。经(jing)因鸟(niao)有二翼(yi)，互其(qi)(qi)文以(yi)见此(ci)意耳。姜(jiang)嫄以(yi)玄(xuan)鸟(niao)至月而禋祀，在母十月而生稷，其(qi)(qi)生正当(dang)冰月，故得(de)弃之(zhi)(zhi)冰也。
实覃实訏，厥声载路。诞实匍匐，克岐克嶷，以就口食。覃，长。訏，大。路，大也。岐，知意也。嶷，识也。笺云：实之言適也。覃，谓始能坐也。訏，谓张口呜呼也。是时声音则已大矣。能匍匐，则岐岐然意有所知也。其貌嶷嶷然，有所识别也。以此至于能就众人口自食，谓六七岁时。
○覃，徒南反(fan)，本(ben)或作(zuo)“谭(tan)”。訏(xu)，况于(yu)反(fan)。匍音蒲，又音符，本(ben)亦作(zuo)“扶”。匐，蒲北反(fan)，又音服(fu)，本(ben)亦作(zuo)“服(fu)”。岐，其宜反(fan)。嶷，鱼极反(fan)，《说(shuo)文》作(zuo)“<口疑>”，云：“小儿有(you)知。”长，张丈反(fan)，或如字。别，彼列反(fan)。
蓺之荏菽，荏菽旆旆，禾役穟穟，麻麦幪幪，瓜瓞唪唪。荏菽，戎菽也。旆旆然，长也。役，列也。穟穟，苗好美也。幪幪然，茂盛也。唪唪然，多实也。笺云：蓺，树也。戎菽，大豆也。就口食之时，则有种殖之志，言天性也。
○蓺，鱼世反(fan)(fan)。荏菽，而甚反(fan)(fan)，“叔”或(huo)作“菽”，音同。郭璞云：“今胡豆是。”旆，蒲具反(fan)(fan)。穟音遂。幪，莫孔(kong)反(fan)(fan)。瓞(die)，田节反(fan)(fan)。唪，布孔(kong)反(fan)(fan)，徐又(you)薄孔(kong)反(fan)(fan)。长(zhang)如(ru)字，又(you)张丈反(fan)(fan)。
[疏]“实覃”至“唪唪”。
○毛以为，上既言收取后稷，此说其长养之事。言后稷实以渐大，言差大於呱呱之时也。於是之时，其口出音声则已大矣，不复如呱呱时而已。又叹之，言后稷可美大矣，实始匍匐之时，已能意有所知岐岐然，又能貌有所识嶷嶷然，以渐有智慧，能就人之口取食而啖之。才始能食，即有种殖之志。所种蓺之者，是荏菽也。此荏菽乃旆旆然长大。种禾则使有行列，其苗则穟穟然美好。所种之麻麦，则幪幪然茂盛。所种之瓜瓞，其实则唪唪然众多。是其本有天性，种则美好，於后果为稷官，而天下蒙赖。於“匍匐”之上言“诞”者，为岐嶷发文，美大於匍匐之时能岐嶷也。
○郑唯“实覃实訏”为异。言適始能坐而覃然，適始张口而訏然。馀同。
○传“覃长”至“嶷识”。
○正义曰：《释言》云：“覃，延也。”延引是渐长之义，故为长也。“訏，大。路，大”，《释诂》文。以岐、嶷言克，克是其性智之能，故以岐为有智之意，嶷为有识之貌。内有所知，乃外能识物，故先岐后嶷。
○笺“实之”至“岁时”。
○正义曰：“实覃实訏”，为“厥声载路”而言；“诞实匍匐”，为“克岐克嶷”而设，败实之为义，不指覃訏匍匐之体，故云“实之言適也”。適覃訏而声已大，適匍匐而已能岐嶷，为早慧之势也。定本为“实之言是”。案《集注》并为“適”。又以上言呱矣，谓其泣之声。下言匍匐，指其小之体。覃訏之文在其间，则亦指小时之实状，故云“覃，谓始能坐。訏，谓张口呜呼”。《仪礼》注云：“禫之言澹。澹然，安意也。”则覃亦安意，故为坐也。訏音呼，字又从言，故为张口呜呼。是时声音则已大矣，谓大於呱呱之时，因言张口呜呼，即说音声之大。且婴儿既坐而后弄口，破坐而后匍匐，则智识渐生，故於匍匐之下言岐、嶷，皆为事之次也。所知在於心神，故云“岐岐然意有所智”；识别发於耳目，故云“其貌嶷嶷然有所识别”，见内外之异也。岐、嶷皆是其貌，故重言之。此岐、嶷在匍匐之时，则其生亦未一年矣。就口食之时，则已稍大，故云“以至於能就众人口自食，谓六七岁时”也。言“至於”者，后此至彼，见其间悬远之意也。后稷以上智之资，必当早慧，六七岁时不应犹就人食。郑言六七岁者，以凡人之事准之耳。或以为就口食者，谓为稷官，以成就众人口食。案下笺云：“就口食之时，已有种殖之志，言天性也。”若为稷官之时，始有种殖之志，不足言其天性。且种殖之志，非始官居之日，指斥居官，不得云口食。以此知以就口食，正谓就众人之口自取食矣。
○传“荏菽”至“多实”。
○正义曰：《释草》云：“戎菽谓之荏菽。”孙炎曰：“大豆也。”此笺亦以为大豆。樊光、舍人、李巡、郭璞皆云：“今以为胡豆。”璞又云：“《春秋》‘齐侯来献戎捷’，《穀梁传》曰：‘戎菽也。’《管子》亦云：‘北伐山戎，出冬葱及戎菽，布之天下。’今之胡豆是也。”案《尔雅》戎菽皆为大豆，注《穀梁》者亦以为大豆也。郭璞等以戎、胡俱是夷名，故以戎菽为胡豆也。后稷种穀，不应舍中国之种，而种戎国之豆，即如郭言齐桓之伐山戎，始布其豆种，则后稷之所种者，何时绝其种乎？而齐桓复布之礼有戎车，不可谓之胡车，明戎菽正大豆是也。此荏菽重言者，以蓺之之文为下总目，於荏菽配之为句，又分别说其茂之状，故重言之。人供役者在於行列，禾无在役之义，故知役为列也。言其行相当，因禾文单，故以役配之。其旆旆、穟穟、幪幪，皆言生长茂盛之貌。因其文异，故以长、好、茂散而承之，其实互相通。瓜瓞与五穀异苗，以其蔓长，故不为叶茂，而以唪唪为多实也。定本“唪唪多实”之上，云“瓜瓞瓝也”，案《集注》等并无此四字。
○笺“蓺树”至“天性”。
○正义曰：树者，种(zhong)(zhong)(zhong)木之名，可为种(zhong)(zhong)(zhong)殖(zhi)通称，故云“蓺，树也(ye)”。上言以就口(kou)(kou)食，此经接於(wu)其(qi)下，故此所陈，即是(shi)就食时事(shi)。就口(kou)(kou)食之时，已有此种(zhong)(zhong)(zhong)殖(zhi)之志，言其(qi)天性也(ye)。言其(qi)天性善於(wu)种(zhong)(zhong)(zhong)殖(zhi)，於(wu)后果为稷官(guan)。《周(zhou)本(ben)纪》曰：弃为儿时，其(qi)游戏，好种(zhong)(zhong)(zhong)殖(zhi)，麻麦美。即此是(shi)也(ye)。又曰：“及为成(cheng)人，遂好耕农，相地之宜，宜五穀者稼穑(se)之，民皆法之。尧闻之，举(ju)弃为农师，天下宜其(qi)利。”下章是(shi)也(ye)。
诞后稷之穑，有相之道。相，助也。笺云：大矣，后稷之掌稼穑，有见助之道。谓若神助之力也。
○相，息亮反。注同。茀厥丰草，种之黄茂。实方实苞，实种实褎，实发实秀，实坚实好，实颖实栗，即有邰家室。茀，治也。黄，嘉谷也。茂，美也。方，极亩也。苞，本也。种，杂种也。褎，长也。发，尽发也。不荣而实曰秀。颖，垂颖也。栗，其实栗栗然。邰，姜嫄之国也。尧见天因邰而生后稷，故国后稷於邰，命使事天，以显神顺天命耳。笺云：丰、苞亦茂也。方，齐等也。种，生不杂也。褎，枝叶长也。发，发管时也。栗，成就也。后稷教民除治茂草，使种黍稷。黍稷生则茂好，孰则大成。以此成功，尧改封於邰，就其成国之家室无变更也。
○茀音拂，《韩诗》作“拂”。拂，弗也(ye)。种，支勇反。注(zhu)“种，杂种”、“种，生不杂”、下“嘉种”并注(zhu)并同(tong)。褎，余(yu)秀反。颖(ying)(ying)，营井反，穗也(ye)。《尚(shang)书》云(yun)：“唐叔得(de)禾，异亩同(tong)颖(ying)(ying)。”是(shi)也(ye)。邰，他来反，后稷所封国(guo)也(ye)，今在京兆武(wu)功县(xian)。
[疏]“诞后稷”至“家室”。
○毛以为，既言后稷为儿时好种田，此后言其为稷官时事也。可美大矣，后稷之教民稼穑，若有神明相助之道。言种之必好，似有神助，故可大也。又说其若有神助之状，言后稷之教民种殖，乃除治而去其茂盛之草，既去其草，於此地种之以黄色而茂盛者谓黍稷之穀也。於是此穀既生，实方正而极於垄亩无空缺之地，实根本而尽皆均调无稀穊之处，谓春生之时也。其苗实雍种而肥大，实褎褎然而生长，谓夏末时也。稍至秋初，禾又出穗，实尽发於管，实生粒皆秀更复少时其粒，实皆坚成，实又齐好，实穗重而垂颖，实成就而栗栗然，以此故收入弘多。尧善其功，而赐之土宇，封之於邰，就有邰国之家室焉。
○郑以方谓苗生齐等，苞谓苗之茂盛，种谓田种不杂，成功而改封於邰，非始有国土，唯此为异。其文势则同。
○笺“大矣”至“之力”。
○正义曰：下言有邰家室，言功成之时，则此章说为官时事，故云后稷之掌稼穑也。助人者，唯神耳，故知有见助之道，谓若神助之力。
○传“茀治”至“天命”。
○正义曰：“茀，治”，《释诂》文。此说后稷教彼而言种黄，则黄色是穀也。穀之黄色者唯黍稷耳，黍稷穀之善者，故云“黄，嘉穀也”。以黍稷是民食之主，故举以为言。其实诸种之穀皆种之。《閟宫》言“植稚菽麦”，《尚书》称“播时百穀”，是所种非独黄也。茂盛则人所美爱，故以茂为美。此种之黄茂为下总目，自此以下皆说嘉穀茂盛，故先言黄盛以总之。方者，正方之义，谓极尽垄亩，种无不生，地皆方正有苗，故以方为极亩。《易》称“系于苞桑”，谓系之桑本，故以苞为本。《庄子》说木之肥大云“雍肿无用”，故以种为雍肿，谓苗之肥盛也。褎者，禾长之貌，故言长也。发者，穗生於苗，初发苗生也。以上言苗之极亩平均则发者，非独一茎发耳，故言“尽发”。则褎亦尽长。秀颖好栗皆亦尽然。举一以明上下也。《释草》云：“华，荂荣也。木谓之华，草谓之荣，不荣而实谓之秀，荣而不实谓之英。”是不荣而实曰秀也。李巡曰：“分别异名以晓人。”然则彼是英秀对文，以英为不实，故以秀为不荣。其实黍稷皆先荣后实。《出车》云：“黍稷方华。”是嘉穀之秀必有荣也。此传因彼成文而引之耳。《说文》云：“颖，禾末也。”《禹贡》定赋远近之差，二百里纳铚，三百里纳秸。注云：“铚，断去也。”秸又云颖，则颖是禾穗之挺。《书序》云：“唐叔得禾，异亩同颖。”谓挺上合也。美其禾之成就，不当言其有颖而已，故云“颖，垂颖”。言其穗重而颖垂也。要是穀穗成就之颖，故云“其实栗栗然”。桓六年《左传》云：“奉酒醴以告曰：‘嘉栗旨酒。’”服虔云：“穀之初熟为栗。”是栗为穀熟貌。《世本》云：“有邰氏女曰姜嫄。”故知邰是姜嫄之国也。传以此言封之於邰，下言祭天之事，故解其意云：“尧见天因邰而生后稷。”谓使邰国之女生后稷也。“故国后稷於邰”，谓封为邰国之君，又特命之，使得事天，所以显后稷之神，顺上天之命故也。言国后稷於邰，犹《文王》笺云“而国於周”。后稷以前未有国，於此始封之也。此邰为后稷之母家，其国当自有君，所以得封后稷者，或时君绝灭，或迁之他所也。
○笺“丰”至“变更”。
○正义曰：《释诂》云：“苞、茂，丰也。”故知丰苞皆为茂也。以经已有茂，故言亦也。经每实之下皆当字成义，直言实本则不知何本，且《尔雅》以苞为茂，故易传也。方是方正，故言齐等，与传极亩亦同。但齐等据苗均，极亩据地满耳。以传言雍种是肥充之貌，禾生虽肥，不能至雍种。种者，系本初种之称，即《大田》“既种”是也，故以种为“生不杂”，谓不稂不莠也。传以褎为长，故申之为枝叶长也。传以发为尽发，不解发意，故云“发管时”。苗之将秀，心如竹管，穗发中而出，故言发管也。传言其实栗栗，止言栗栗是实貌，不言所以得然，故言“成就”以足之。案《集注》云“栗，成意也”，定本以“意”为“急”，恐非也。就其成国之室家无所变更者，谓邰国先有宫室，后稷就而有之，所以美后稷也。
○郑以姜(jiang)嫄之(zhi)夫先(xian)(xian)为二(er)王(wang)之(zhi)后(hou)，是(shi)先(xian)(xian)有国，故言(yan)改封(feng)其(qi)封(feng)，早晚(wan)亦无明文(wen)。《中(zhong)候·握(wo)河(he)纪》云(yun)(yun)(yun)：“尧即政七(qi)十年受《河(he)图(tu)》。”其(qi)末云(yun)(yun)(yun)：“斯封(feng)稷、契、皋陶，赐姓号(hao)(hao)。”注云(yun)(yun)(yun)：“或云(yun)(yun)(yun)七(qi)十二(er)年。”斯此封(feng)三臣，止言(yan)封(feng)号(hao)(hao)，不道其(qi)时，即封(feng)此言(yan)成功，盖治水毕后(hou)，地平天成之(zhi)时也。稷之(zhi)功成，实在尧世，其(qi)封(feng)於邰(tai)，必是(shi)尧之(zhi)封(feng)矣，故此笺及传皆以为尧。《周本纪》云(yun)(yun)(yun)：“禹封(feng)弃於邰(tai)，号(hao)(hao)曰(yue)后(hou)稷。”以后(hou)稷之(zhi)号(hao)(hao)亦起舜时，其(qi)言(yan)不可信也。杜预(yu)云(yun)(yun)(yun)：“邰(tai)，始平武功县(xian)所治釐城。”是(shi)也。
诞降嘉种，维秬维秠，维穈维芑。天降嘉种。秬，黑黍也。秠，一稃二米也。穈，赤苗也。芑，白苗也。笺云：天应尧之显后稷，故为之下嘉种。
○秬音巨。秠，孚鄙反，亦黑黍也。又孚卑反，郭芳婢反。穈音门，《尔雅》作“{艹}”，同。郭亡伟反，赤粱粟也。芑音起，徐又巨已反，郭云“白粱粟也”。稃，芳于反，字书云：“粗糠也。”应，应对之应。为，于伪反。下“天为己”同。恒之秬秠，是获是亩。恒之穈芑，是任是负，以归肇祀。恒，徧。肇，始也。始归郊祀也。笺云：任，犹抱也。肇，郊之神位也。后稷以天为己下此四穀之故，则徧种之，成熟则获而亩计之，抱负以归，於郊祀天。得祀天者，二王之后也。
○恒，古邓反(fan)，本(ben)又作“亘”。获，户郭(guo)反(fan)。任(ren)音(yin)壬。注同。肇音(yin)兆。徧(bian)音(yin)遍。下同。
[疏]“诞降”至“肇祀”。
○毛以为，上既言后稷功成受国，尧又命使事天。此言其祭天之事。可美大矣，此后稷善能於稼穑，上天乃下善穀之种与之，使得种，以此祭祀。天与之穀，是可大也。其言善种者，维是黑黍之秬，维是黑黍二米之秠，维是赤苗之穈，维是白苗之芑。后稷既得此善种，乃徧种之以秬以秠，至熟则於是获刈之，於是亩计之。徧种之以穈以芑，至熟则於是任抱之，於是负檐之。以此秬秠穈芑之穀而归，始郊祀於上天也。
○郑以后稷先事天以归，郊兆之处而祀天为异。馀同。
○传“天降”至“白苗”。
○正义曰：降者，从上之辞，故知降嘉种者，是天降嘉种也。“秬，黑黍”以下，皆《释草》文。唯彼穈作“{艹衅}”，音同耳。李巡曰：“黑黍一名秬。”郭璞曰：“秠亦黑黍，但中米异耳。”汉和帝时，任城生黑黍，或三四实，实二米，得黍三斛八斗。则秬是黑黍之大名，秠是黑黍之中有二米者，别名之为秠，故此经异其文，而《尔雅》释之。若然，秬、秠皆黑黍矣。而《春官·鬯人》注云：“酿秬为酒。秬如黑黍，一秠二米。”言如者，以黑黍一米者多，秬为正称，二米则秬中之异，故言如，以明秬有二等也。秬有二等，则一米亦可为酒。《鬯人》之注必言二米者，以宗庙之祭，唯祼为重，二米嘉异之物，鬯酒宜当用之，故以二米解鬯。其实秬是大名，故云“酿秬为酒”。《尔雅》云“秠，一稃二米”，《鬯人》注云“一秠二米”，文不同者，《郑志》答张逸云：“秠即皮，其稃亦皮也。《尔雅》重言以晓人。”然则秠、稃古今语之异，故郑引《尔雅》得以稃为秠也。赤苗、白苗者，郭璞曰：“{艹衅}，今之赤粱粟；芑，今之白粱粟，皆好穀也。”
○笺“天应”至“嘉种”。
○正义曰：如此言，则功成受封之后，始天与之种，唯四穀而已。而《閟宫》云：“是生后稷，降之百福。黍稷重穋，稙稚菽麦。”所降多矣，非徒四穀。又彼下文乃言“奄有下国，俾民稼穑”，则是为稷官之日，已得此种。与此二文不同者，天降种者，美大后稷，以稷之必获，归功於天，非天实下之也。作者意异，故先后不同。此言祭之所用，故指陈黍稷。《閟宫》广言民食，故穀多於此。《孔丛》云：“魏王问子慎曰：‘往者中山之地无故有穀，乃云天雨，反以亡国，何也？’曰：‘自古及今，未闻天下穀与人。诗美后稷能大教民种穀，以利天下。若中山之穀，妖怪之事，非所谓天降祥也。’”以此而言，明非实降之也。案《集注》及定本於此并无“笺云”。
○传“恒徧”至“郊祀”。
○正义曰：以言种之广多，故以恒为徧。定本作“恒”，《集注》皆作“亘”字。“肇，始”，《释诂》文。上言封之於邰，是初为诸侯，故云“始归郊祀”。下云“上帝居歆”，知此祀为郊也。
○笺“任犹”至“之后”。
○正(zheng)义曰：以任、负(fu)异文，负(fu)在背，故任为抱也。郑(zheng)以后(hou)稷，二(er)王(wang)(wang)之(zhi)(zhi)后(hou)，先得(de)祭(ji)天，非为始(shi)祭(ji)，故云(yun)“肇，郊之(zhi)(zhi)神位(wei)”，言神位(wei)之(zhi)(zhi)兆。“肇”宜作“兆”。《春官(guan)·小宗(zong)伯(bo)》云(yun)：“兆五帝(di)於(wu)四郊。”是(shi)也。《商颂(song)》笺读肇为兆，此从略之(zhi)(zhi)。又云(yun)“得(de)祀天者，二(er)王(wang)(wang)之(zhi)(zhi)后(hou)”，申明肇不为始(shi)之(zhi)(zhi)意(yi)也。
诞我祀如何？或舂或揄，或簸或蹂。释之叟叟，烝之浮浮。揄，抒臼也。或簸糠者，或蹂黍者。释，淅米也。叟叟，声也。浮浮，气也。笺云：蹂之言润也。大矣，我后稷之祀天如何乎！美而将说其事也。舂而抒出之，簸之又润湿之，将复舂之，趣於凿也。释之烝之，以为酒及簠簋之实。
○舂，伤容反。揄音由，又以朱反，《说文》作“舀”，弋绍反。簸，波我反。蹂音柔。叟，所留反，字又作“溲”，涛米声也。《尔雅》作“溞”，音同。郭音骚。烝，之丞反。浮如字。《尔雅》、《说文》并作“烰”，云：“烝也。”抒，食汝反，《苍颉篇》云：“取出也。”穅音康，字亦作“康”，俗米旁作康，非。淅，星历反，《说文》云：“汰也。”汰音太。复，扶又反。凿，子洛反，精米也，《字林》作“”，云：“粝米一斛舂为八斗也。”子沃反。簠音甫。簋音轨。载谋载惟，取萧祭脂。取羝以軷，载燔载烈。尝之日涖卜来岁之芟，狝之日涖卜来岁之戒，社之日涖卜来岁之稼，所以兴来而继往也。穀熟而谋，陈祭而卜矣。取萧合黍稷，臭达墙屋。既奠而后爇萧合馨香也。羝，羊牡羊也。軷，道祭也。傅火曰燔，贯之加于火曰烈。笺云：惟，思也。烈之言烂也。后稷既为郊祀之酒及其米，则诹谋其日，思念其礼。至其时，取萧草与祭牲之脂，爇之於行神之位。馨香既闻，取羝羊之体以祭神。又燔烈其肉，为尸羞焉。自此而往郊。
○牴，都(dou)礼反(fan)(fan)，字亦作“羝”。軷，蒲(pu)未反(fan)(fan)，《说文》云：“出必(bi)告(gao)道神，为坛而(er)祭(ji)为軷。”《字林》同。父末反(fan)(fan)。燔音(yin)烦(fan)。后皆同。涖音(yin)利，又(you)音(yin)类。芟，所衔反(fan)(fan)。狝，息(xi)浅反(fan)(fan)。奠，徒练反(fan)(fan)。爇(ruo)，如悦反(fan)(fan)。馨，呼丁反(fan)(fan)。傅(fu)音(yin)附。贯(guan)，古乱反(fan)(fan)。诹，足(zu)须反(fan)(fan)。
以(yi)兴嗣岁(sui)。兴来岁(sui)继往岁(sui)也。笺云：嗣岁(sui)，今新(xin)岁(sui)也。以(yi)先岁(sui)之物(wu)齐敬犯(fan)軷而祀天者，将求新(xin)岁(sui)之丰年也。孟春之令曰：“乃择元日，祈穀于上帝(di)。”
[疏]“诞我”至“嗣岁”。
○毛以为，上言得穀祭天，此言将祭之事。可美大矣，我后稷之祀天，其礼如何？先以所得秬秠穈芑之粟，或使人在碓而舂之，或使人就臼而抒之，或使人簸扬其穅，或使人蹂践其黍。言其各有司存，并皆敏疾也。既蹂舂得米，乃浸之於盆，淅而释之，其声溲溲然，言趍疾。又炊之於甑，爨而烝之，其气浮浮然，言升盛也。既烝熟，乃以为酒食。又於先穀熟之时，则已谋度，所谓穀熟而谋，则已思惟其所祭之礼，谓陈祭而卜。以秋物之成，赖郊祀之福，故穀熟则谋更郊，所以豫备酒食也。至祭之日，乃取萧之香蒿，与祭牲之脂膏，而爇烧之於行神之位，使其馨香远闻。又取羝羊之体，以为犯軷之祭。其祭軷也，取所祭之肉则傅火而燔之，则加火而烈之，以为尸之羞。既祭神道，乃自此而往於郊，以祭天也。所以用先岁之物齐敬犯軷而祀天者，欲以兴起来岁，使之继嗣往岁，而恒得丰年故也。
○郑以舂、揄、簸、蹂为事之次。蹂之言润，既簸去穅，或复以水润湿之，将更舂以趍於凿。“载谋载惟”，谓将祭，诹谋其日，思念其礼，非穀熟已谋，以此为异。又以兴嗣岁为兴起新岁。馀同。
○传“揄抒”至“浮气”。
○正义曰：以“揄”文在“舂”下“簸”上，既舂而未簸，故知揄为抒臼，谓抒米以出臼也，出臼则簸之，故或有簸穅者。或蹂黍者，谓蹂践其黍，然后舂之，然则文当在舂、揄之上，今在下者，以蹂亦为舂，而为之揄、簸俱是舂，进令与舂相近，且退蹂以为韵也。上有穈芑是稷，而独云蹂黍者，以祭用黍以为主，故举黍以言。传每言“或”者，明各有其人，俱趍於事，不相兼也。“释之”既在“簸”之下“烝”之上，故知为淅米也。《说文》云：“淅，汰米也。”《孟子》曰：“孔子去齐，接淅而行”，谓洮米未炊，漉之而去，言其疾也。《释训》云：“溞溞，淅也。烰烰，烝也。”樊光引此诗。孙炎曰：“溞溞，淅米声。烰烰，炊之气。”溞、浮与此不同，古今字耳。传以洮米则有声，故言“溲溲，声”。烝饭则有气，故言“浮浮，气”，取《尔雅》之意为说也。
○笺“蹂之”至“之实”。
○正义曰：以“蹂”文在“或簸”之下，不应方言蹂黍以水，润米必当蹂之使湿，故云“蹂之言润”。“如何乎”者，问人之辞，故云“美而将说其事”。意欲说之，故设辞自问。上“生民如何”，亦如此也。於此乃注，彼从可知。舂、揄之下，始云“或蹂”，故知是既舂而揉出之，又润湿之，将复舂以趍於凿也。《召旻》笺云：“米之率：粝十，粺九，凿八，侍御七。”《九章算术》：“粟一石为粝米六斗，舂粝一斗为粺九升。又舂为凿则八升，又舂为侍御则七升。”言趍於凿者，此承四穀之后，一舂一簸始为粝米。又一湿一舂，犹未至於凿，故言“趋於”，为渐到之意也。米之细者，乃穷於御。止言趍於凿者，以经、传说祭祀之馔，无言用御米者。桓二年《左传》云：“粢食不凿，昭其俭也。”则不俭者有用凿之处。郊天尊於宗庙，其祭或当用之，故止言“於凿”也。桓十四年《穀梁传》说宗庙之事，夫人亲舂。《楚语》云：“天子禘郊之事，王后必自舂其粢；诸侯宗庙之事，夫人必自舂其盛。”韦昭云：“粢、盛互文也。”言舂，不过如天子躬耕三推而已，故传言或不斥后夫人也。《楚语》又云：“天子亲舂禘之盛。”韦昭云：“率后舂之，亦天子亲舂也。”酒与食用此米为之，故云“释之烝之，以为酒及簠簋之实。”孙毓云：“《诗》之叙事，率以其次。既簸穅矣，而甫以蹂，为蹂黍当先，蹂乃得舂，不得先舂而后蹂也。既蹂即释之烝之，是其次。笺义为长。”《集注》等皆为“蹂黍”，定本为“蹂米”者，误也。
○传“尝之”至“曰烈”。
○正义曰：传自“尝之日”至“来岁之稼”皆《春官·肆师职》文也。言於秋尝祭宗庙之日，则肆师临卜，问其来岁之芟除草木以种田宜之以否；於秋狝当猎之日，肆师临卜，问其来岁之所戒备得无兵寇以否；於祭社之日，则肆师临卜，问其来岁之所稼种宜之以否。以尝者，尝新穀。古之始耕田者，芟草以种穀。今得新穀，芟草之功，故於尝日问芟。狝主习兵，以戒不虞，故狝日问戒。社者祭土，主稼穑，故於社日问稼。郑於彼注，其意为然。芟稼俱是田事，而异日异问者，以尝新穀而本穀初，初莫先於芟草，故问芟。稼种善否，土地之事，故祭土之日而问稼也。社文在尝、狝之下，谓秋狝祭社也。尝在孟秋，狝、社俱在仲秋，取禽而后祭社，故先狝后社也。尝、社是祭神之事耳，因而问卜。狝乃秋猎，不接神明，亦言卜来岁者，卜者自问吉凶於龟，不由尝、社所祭之神，但因用其日而问之耳。狝为习兵，故因兵事。所以引此三文者，欲见今秋穀熟之时，即谋来年郊祭之事，似今秋祭社之日，豫卜来岁之稼。若然，必以今秋豫卜来岁者，欲令来岁还似今秋，是兴来继往之义。不云卜郊，而言陈祭而卜者，以来年郊祭本为祈穀，今社日卜来岁之稼，即是卜郊之义也。陈祭而卜，谓陈列尝、社，祭之日，豫卜来年善否。若然，此“载谋载惟”，於穀熟已谋，则其事在於酒食之前，当与上四穀相连，不可以他事间之。谋、惟是思念祭事，故下之，令与祭事相比也。又云“萧合黍稷，臭达墙屋。既奠而后爇萧合馨香”，皆《郊特牲》文。彼唯“馨”作“膻”。注云：“膻当作馨，字之误也。”盖毛时未误，故读彼从此。彼言“臭阳达於墙屋”，此无“阳”、“於”二字，引之略耳。彼言宗庙之祭，此是将郊为軷道之祭，事不同而引之者，证此用萧之意。萧，香蒿也。爇，烧也。言宗庙之祭，以香蒿合黍稷，欲使臭气通达於墙屋，故《记》酌於尸，已奠之，而后烧此香蒿，以合其馨香之气，使神歆飨之，故此亦用萧，取其馨香也。此言“祭脂”，彼不言脂；彼言“黍稷”，此不言黍稷，皆文不具耳。“羝，牡羊”者，以祭不用牝，故知是牡也。《释畜》云：“羊牡，牜分；牝，牜羊。”郭璞曰：“牜分谓吴羊白羝者也，是亦以牡为羝也。”“軷，道祭”，谓祭道神之祭。“傅火曰燔”，谓加火烧之。《商颂》曰“如火烈烈”，则烈是火猛之意，不可近烧，故云“贯之加於火上曰烈”，即今之炙肉也。
○笺“惟思”至“往郊”。
○正义曰：“惟，思”，《释诂》文。又申明远火为烈之意。《说文》云：“烈，火猛也。烂，火熟也。”俱是火熟之意，故云“烈之言烂也”。以酒则豫酿而成，食则临祭乃作，故云“后稷既为郊祀之酒及其米”。於此仍言“其米”，则上为“烝之释之”正为酒耳。而笺兼言簠簋之实者，以彼文有舂簸之事，其为米者，非独为酒而已，故兼言簠簋之实。簠簋之实，必就郊兆作之，故此言“其米”也。礼，大夫以上，将祭必诹谋其日，日定乃卜之。《特牲礼》云“不诹日”，明大夫以上诹之矣，故云“诹谋其日”。彼注云：“诹，谋也。”载谋是谋其日，则载惟是思其礼，故云“思念其礼”。正以《特牲》有“诹”之文，故易传不以谋为“穀熟而谋”。“取萧草与祭祀之脂”，还是羝之脂也。以牲为軷祭而设，羝宜与軷同文，脂则配萧而用，故先言之。“爇之於行神之位”，正谓祭軷之位，以軷之所祭，即是七祀行神，故言行神之位。馨香既闻，取羝羊之体以祭神者，谓取牲体以祭，伏於軷上。《秋官·犬人》云：“凡祭祀供犬牲，伏瘗亦如之。”郑司农云：“伏谓伏犬，以王车轹之。”明此用羝，亦伏体軷上，故言体也。《犬人》伏用犬牲，此用羝者，盖天子诸侯异礼。彼天子用犬，此诸侯用羊，礼相变也。“又燔烈其肉，为尸羞”，言“又”者，亦用此羝之肉为之也。以七祀之祭皆有尸，明軷祭亦有尸。其燔炙者，事尸之羞，故云“为尸羞”也。此后稷为诸侯，得有尸，则天子軷祭亦有尸。依《聘礼》卿大夫軷祭用酒脯，则无尸矣。郊之兆位在国外，故云“自此而往郊”也。
○传“兴来岁继往岁”。
○正义曰：此一句非祭所用，故分而注之。以兴者，是有所起发之意；嗣者，继续之言，故知为此祭者，欲以追起来岁，以继续往岁，使之岁穀恒熟，常获丰年也。来岁者，据今祭时，以未至为来、已过为往耳，非要别年也。何则？尧命后稷郊天，未至定用何月，要在岁首为之，所言来岁，正谓此年之秋耳。
○笺“嗣岁”至“上帝”。
○正(zheng)义曰：笺意(yi)(yi)定以(yi)(yi)(yi)正(zheng)月(yue)为(wei)(wei)郊，何则？正(zheng)朔(shuo)三(san)(san)而改。自夏(xia)而上(shang)推之(zhi)(zhi)，高辛氏当(dang)以(yi)(yi)(yi)建寅之(zhi)(zhi)月(yue)为(wei)(wei)正(zheng)，故《尧典(dian)》云“三(san)(san)帛”。注云“高辛氏之(zhi)(zhi)后用黑缯”，是(shi)也(ye)。王者之(zhi)(zhi)后，自行其祖正(zheng)朔(shuo)。后稷，高辛氏之(zhi)(zhi)胄，郊必(bi)正(zheng)月(yue)。既以(yi)(yi)(yi)正(zheng)月(yue)为(wei)(wei)郊，则嗣(si)岁(sui)(sui)，郊之(zhi)(zhi)岁(sui)(sui)也(ye)，故云“嗣(si)岁(sui)(sui)，今新岁(sui)(sui)”。新岁(sui)(sui)而谓之(zhi)(zhi)嗣(si)者，使之(zhi)(zhi)继(ji)嗣(si)往年(nian)，犹(you)嗣(si)子之(zhi)(zhi)继(ji)父。其意(yi)(yi)微(wei)与毛异，大(da)理亦同也(ye)。“孟春”以(yi)(yi)(yi)下(xia)，皆(jie)《月(yue)令》文也(ye)。定本云“孟春之(zhi)(zhi)令曰”，无“月(yue)”字(zi)。元日，谓善日上(shang)辛也(ye)。祈穀(gu)，即(ji)郊天也(ye)。引此以(yi)(yi)(yi)证郊祭而云嗣(si)岁(sui)(sui)之(zhi)(zhi)意(yi)(yi)，由郊天主为(wei)(wei)祈穀(gu)故也(ye)。《礼器》曰：“祭祀不(bu)祈。”言祈穀(gu)者，不(bu)可私为(wei)(wei)己祈，而穀(gu)者所(suo)以(yi)(yi)(yi)养民，故言祈也(ye)。
卬盛于豆，于豆于登，其香始升。上帝居歆，胡臭亶时？卬，我也。木曰豆，瓦曰登。豆，荐菹醢也。登，大羹也。笺云：胡之言何也。亶，诚也。我后稷盛菹醢之属当于豆者于登者，其馨香始上行，上帝则安而歆享之，何芳臭之诚得其时乎？美之也。祀天用瓦豆，陶器质也。
○卬，五(wu)郎反。盛音成(cheng)。注(zhu)同。“其香”一本作“馨”。亶，都但反。菹(zu)，庄居反。醢(hai)音海(hai)。上，时掌反。
后稷肇祀，庶无罪悔，以迄于今。迄，至也。笺云：庶，众也。后稷肇祀上帝於郊，而天下众民咸得其所，无有罪过也。子孙蒙其福，以至於今，故推以配天焉。
○迄，许乞反。
[疏]“卬盛”至“于今”。
○毛以为，上言将往祭天，此言正祭之事。我后稷菹醢大羹之属，盛之於豆，又盛之於登，以此而往荐祭。此豆登所盛之物，其馨香之气始上行，上帝则安居而歆飨之。既为上帝所歆，故反言以美之，何有芳臭之诚得其时若此者乎？言无有若此之最善也。帝既飨其祭祀，降其福禄，又述而美之。言后稷受尧之命，始为郊祀，其福乃流於天下之众民，令皆得其所，无有罪过而令人悔恨者，子孙蒙其馀福，以至於今而赖之。今文王得由之而起。今既致太平，故推之以配天焉。
○郑唯以肇祀为郊兆之祀为异。馀同。
○传“卬我”至“大羹”。
○正义曰：“卬，我”，《释诂》文。《释器》云：“木豆谓之豆。瓦豆谓之登。”是木曰豆，瓦曰登。对文则瓦、木异名，散则皆名豆，故云瓦豆谓之登。《冬官·瓬人》“掌为瓦器”，而云“豆中悬”，郑云：“悬绳正豆之柄，瓦亦名豆也。”再言“於豆”者，叠之以足句耳。经唯言盛於豆，传辨其所盛之物。《天官·醢人》“掌四豆之实，皆有菹醢”，是豆为荐羞菹醢也。《公食大夫礼》云：“大羹湆不和，实於登。”是登为大羹湆者，肉汁。大古之羹也，不调以盐菜，以质，故以瓦器盛之。笺“亶诚”至“器质”。
○正义曰：“亶诚”，《释诂》文。言盛菹醢之属者，以略不言羹，故言“之属”以包之。祀天而用瓦豆者，以陶器质故也。《郊特牲》曰：“埽地而祭，於其质也，器用陶匏。”是也。定本、《集注》皆云“其馨香始上行”，俗本作“上闻”者，误也。
○传“迄，至”。
○正义曰：《释诂》文。上传肇为始，此亦当然。
○笺“庶众”至“天焉”。
○正义曰：“庶(shu)，众(zhong)”，《释诂》文。《抑》云：“庶(shu)无罪(zui)(zui)悔。”笺以(yi)(yi)庶(shu)为(wei)(wei)幸。以(yi)(yi)彼是警(jing)戒(jie)之辞(ci)，故(gu)为(wei)(wei)冀幸之义。此既为(wei)(wei)上(shang)帝所(suo)歆(xin)，不是始冀无罪(zui)(zui)，故(gu)以(yi)(yi)庶(shu)为(wei)(wei)众(zhong)。后稷(ji)为(wei)(wei)二王(wang)之后，一国言(yan)(yan)耳，纵使祭天(tian)得所(suo)，不过福及(ji)一国，而言(yan)(yan)“天(tian)下众(zhong)民咸得其(qi)所(suo)，无罪(zui)(zui)”者，以(yi)(yi)祭天(tian)而得丰年，可以(yi)(yi)广及(ji)天(tian)下，且以(yi)(yi)后稷(ji)之教(jiao)田(tian)农，天(tian)下皆(jie)得其(qi)利，故(gu)天(tian)下言(yan)(yan)之。
《生民》八章，四(si)章章十句，四(si)章章八句。