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毛诗正义卷十九 十九之四在线阅读

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卷十九 十九之四

  《小毖》,嗣王求助也。毖,慎也。天下之事,当慎其小。小时而不慎,后为祸大,故成王求忠臣早辅助已为政,以救患难。
  ○毖音秘。难,乃旦反(fan)。祸难之(zhi)难皆同。

[疏]“《小毖》八句”。
  ○正义曰:《小毖》诗者,嗣王求助之乐歌也。谓周公归政之后,成王初始嗣位,因祭在庙,而求群臣助己。诗人述其事而作此歌焉。经言创艾往过,戒慎将来,是求助之事也。毛以上三篇亦为归政后事,於《访落》言谋於庙,则进戒求助,亦在庙中,与上一时之事。郑以上三篇居摄之前,此在归政之后,然而颂之大判,皆由神明而兴,此盖亦因祭在庙而求助也。
  ○笺“毖慎”至“患难”。
  ○正(zheng)义曰:“毖,慎(shen)”,《释诂》文。笺(jian)以(yi)经文无小字,而名曰《小毖》,故解其(qi)(qi)意。此意出於(wu)“允彼桃虫,翻飞维鸟(niao)”而来也(ye)。言早辅助者,初嗣(si)王位,而即求之(zhi),是其(qi)(qi)早也(ye)。

予其惩而毖后患。莫予荓蜂,自求辛螫。毖,慎也。荓蜂,<广挈>曳也。笺云:惩,艾也。始者,管叔及其群弟流言於国,成王信之,而疑周公。至后三监叛而作乱,周公以王命举兵诛之,历年乃已。故今周公归政,成王受之,而求贤臣以自辅助也。曰:我其创艾於往时矣,畏慎后复有祸难。群臣小人无敢我<广挈>曳,谓为谲诈诳欺,不可信也。女如是,徒自求辛苦毒螫之害耳,谓将有刑诛。
  ○惩,直升反(fan)(fan),《韩(han)(han)诗》云:“苦也(ye)。”荓,普(pu)经反(fan)(fan),《尔雅(ya)》作(zuo)“甹(ping)”,音(yin)同。蜂,本(ben)又作(zuo)夆,孚逄反(fan)(fan)。螫音(yin)释,《韩(han)(han)诗》作(zuo)辛。赦,赦事也(ye)。<广挈(qie)>,尺制(zhi)反(fan)(fan),本(ben)又作(zuo)“掣”。曳,以制(zhi)反(fan)(fan)。艾音(yin)刈(yi),字或(huo)作(zuo)“{乂心(xin)}”。下同。创(chuang),初亮(liang)反(fan)(fan)。复,扶又反(fan)(fan)。谲(jue)音(yin)决。诳,九(jiu)况反(fan)(fan)。

[疏]“予其惩而”。
  ○毛以为,成王即政,求助於群臣,告之云:我其惩创於往时而。谓管、蔡误己,以为创艾,故慎彼在后,恐更有患难。汝等群臣,莫复於我掣曳,牵我以入恶道。若其如是,我必刑诛於汝。是汝自求是辛苦毒螫之害耳。以管、蔡误己,寻被诛戮,故自说惩创,戒使勿然。既言将欲慎患,又说当慎其小恶之初始。信如彼桃虫耳,为恶不已,於后更大。似桃虫翻然而飞,维为大鸟矣。其意言管、蔡始则谗毁周公,后遂举兵谋叛逆,是积小成大。言后有此类,当小即诛之,勿使至大。又言求助之意,以我才智浅薄,未任独当国家多难之事,恐我又集止於患难,似蓼菜之辛苦然,故须汝等助我慎之。言“又”者,非徒多难,又集辛苦。以此之故,求人助己也。
  ○郑於下四句文势大同,属意小异。言己所以创於往时者,往始之时,信以管、蔡之谗为小,如彼桃虫耳,故不即诛之,乃叛而作乱,为王室大患。如桃虫翻然而飞,维为大鸟矣。於时我年幼少,未任统理国家众难成之事,故使周公摄政,即有三监及淮夷作乱,使我又会於辛苦,皆由不慎其小,以致使然。我今欲慎小防患,故须汝等助我。言己求助之意也。
  ○传“荓蜂,<广挈>曳”。
  ○正义曰:《释训》文。孙炎曰:“谓相掣曳入於恶也。”彼作“甹夆”,古今字耳。王肃云:“以言才薄,莫之藩援,则自得辛毒。”孙毓云:“群臣无肯牵引扶助我,我则自得辛螫之毒。”此二家以茾蜂为掣曳为善,自求为王身自求。案传本无此意,故同之郑说。
  ○笺“惩艾”至“刑诛”。
  ○正义曰:惩与创艾(ai),皆尝(chang)有(you)事(shi)思(si)自改悔之(zhi)(zhi)言(yan)。此云“予其(qi)惩而(er)”,明是(shi)(shi)有(you)事(shi)可创,故郑迹其(qi)创艾(ai)之(zhi)(zhi)所由。管叔及(ji)其(qi)群(qun)弟(di)流(liu)言(yan)於(wu)国(guo),成王(wang)信(xin)之(zhi)(zhi)而(er)疑周(zhou)公(gong),《金(jin)縢》有(you)其(qi)事(shi)也(ye)。三(san)监(jian)叛(pan)而(er)作乱,周(zhou)公(gong)以王(wang)命诛之(zhi)(zhi),《书序》有(you)其(qi)事(shi)也(ye)。成王(wang)年(nian)(nian)(nian)十(shi)五,周(zhou)公(gong)自东都反而(er)居摄,称元(yuan)年(nian)(nian)(nian)。其(qi)年(nian)(nian)(nian)即(ji)举兵东伐,至二年(nian)(nian)(nian)灭殷,三(san)年(nian)(nian)(nian)践(jian)奄,叛(pan)逆(ni)之(zhi)(zhi)事(shi)始(shi)得平定(ding),是(shi)(shi)历年(nian)(nian)(nian)乃已也(ye)。既创往(wang)时,畏慎后祸,恐(kong)其(qi)将(jiang)复如(ru)是(shi)(shi),故戒群(qun)臣小子无敢掣曳(ye)我也(ye)。掣曳(ye)者(zhe),从傍牵挽之(zhi)(zhi)言(yan),是(shi)(shi)挽离(li)正道,使就(jiu)邪(xie)僻,故知谓(wei)谲诈诳欺不可信(xin),若管、蔡流(liu)言(yan)之(zhi)(zhi)类也(ye)。毒螫,如(ru)彼毒虫之(zhi)(zhi)螫,故言(yan)谓(wei)将(jiang)有(you)刑诛。

肇允彼桃虫,拚飞维鸟。桃虫,鹪也,鸟之始小终大者。笺云:肇,始。允,信也。始者信以彼管、蔡之属,虽有流言之罪,如鹪鸟之小,不登诛之,后反叛而作乱,犹鹪之翻飞为大鸟也。鹪之所为鸟,题肩也,或曰鸮,皆恶声之鸟。
  ○拚,芳烦反(fan)。鹪,子消反(fan),鸟(niao)始小后大者(zhe)也。

[疏]传“桃虫鹪”至“终大”。
  ○正义曰:《释鸟》云:“桃虫,鹪。其雌鴱。”舍人曰:“桃虫名鹪,其雌名鴱。”郭璞曰:“鹪<眇鸟>亡消反,桃雀也,俗名为巧妇。鹪<眇鸟>小鸟,而生雕鹗者也。”陆机《疏》云:“今鹪鹩是也。微小於黄雀,其雏化而为雕,故俗语鹪鹩生雕。”言始小终大者,始为桃虫,长大而为鹪鸟,以喻小恶不诛,成为大恶。传言始小终大,其文得与笺同。但毛以周公为武王崩之明年即摄政,为元年时,即管、蔡流言,成王信之,周公举兵诛之,成王犹尚未悟。既诛之后,得风雷之变,启金縢之书,始信周公。笺言王意以管、蔡流言为小罪,恨不登时诛之。毛不得有此意耳,是其必异於郑。当谓将来之恶,宜慎其小耳。故王肃云“言患难宜慎其小”,是谓将来患难,非悔不诛管、蔡也。
  ○笺“肇始”至“之鸟”。
  ○正义(yi)曰(yue):“肇,始。允,信(xin)”,《释诂》文。管、蔡初为(wei)(wei)流(liu)言(yan)(yan)(yan),成王(wang)信(xin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。既(ji)信(xin)其言(yan)(yan)(yan),自(zi)然(ran)不(bu)(bu)得(de)诛(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。今(jin)悔於不(bu)(bu)登(deng)时(shi)诛(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者,此谓(wei)启金縢后(hou),既(ji)信(xin)周公(gong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)心,已知管、蔡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)妄,宜即(ji)执(zhi)而戮之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),乃(nai)迎周公(gong)。当时(shi)以(yi)(yi)(yi)管、蔡罪小(xiao),不(bu)(bu)即(ji)诛(zhu)杀,至(zhi)使叛而作(zuo)乱,为(wei)(wei)此大(da)祸,故所(suo)以(yi)(yi)(yi)为(wei)(wei)创也(ye)(ye)(ye)。笺又(you)言(yan)(yan)(yan)鹪之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)为(wei)(wei)鸟(niao)(niao)题肩(jian)(jian),或曰(yue)鸮,皆恶(e)(e)声(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)鸟(niao)(niao),定本、《集注(zhu)》皆云(yun)(yun)(yun)“或曰(yue)鸱,皆恶(e)(e)鸟(niao)(niao)也(ye)(ye)(ye)”。案《月(yue)令》季冬云(yun)(yun)(yun):“征鸟(niao)(niao)厉。”注(zhu)云(yun)(yun)(yun):“征鸟(niao)(niao),题肩(jian)(jian),齐人谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)击征,或曰(yue)鹰。”然(ran)则题肩(jian)(jian)是鹰之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)别(bie)名,与鸮不(bu)(bu)类(lei)。鸮自(zi)恶(e)(e)声(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)鸟(niao)(niao),鹰非恶(e)(e)声(sheng),不(bu)(bu)得(de)云(yun)(yun)(yun)皆恶(e)(e)声(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)鸟(niao)(niao)也(ye)(ye)(ye)。《说文》云(yun)(yun)(yun):“鹪<眇鸟(niao)(niao)>,桃虫也(ye)(ye)(ye)。”郭璞云(yun)(yun)(yun):“桃虫,巧妇(fu)也(ye)(ye)(ye)。”《方(fang)言(yan)(yan)(yan)》说巧妇(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名,“自(zi)关而东谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)桑飞,或谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)工雀,或谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)过羸,或谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)女匠。自(zi)关而西,谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)桑飞,或谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)袜雀”。郭璞注(zhu)云(yun)(yun)(yun):“即(ji)鹪<眇鸟(niao)(niao)>是也(ye)(ye)(ye)。”诸儒皆以(yi)(yi)(yi)鹪为(wei)(wei)巧妇(fu),与题肩(jian)(jian)又(you)不(bu)(bu)类(lei)也(ye)(ye)(ye)。今(jin)笺以(yi)(yi)(yi)鹪与题肩(jian)(jian)及鸮三(san)者为(wei)(wei)一,其义(yi)未详(xiang)。且言(yan)(yan)(yan)鹪之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)(wei)鸟(niao)(niao)题肩(jian)(jian),事亦不(bu)(bu)知所(suo)出,遗(yi)诸后(hou)贤(xian)。

未堪家多难,予又集于蓼。堪,任。予,我也。我又集于蓼,言辛苦也。笺云:集,会也。未任统理我国家众难成之事,谓使周公居摄时也。我又会於辛苦,遇三监及淮夷之难也。
  ○蓼音了。

[疏]传“堪任”至“辛苦”。
  ○正义曰:《释诂》云“堪,胜”,亦任之义也。“予,我”,《释诂》文。毛不得有追悔管、蔡之事。上经谓慎将来,则此亦谓将来之事,不得与郑同也。当言己才智浅短,未任国家多难之事。既已多难,又会辛苦,故王肃云:“非徒多难而已,又多辛苦。”是说将来之事,对多难为文。蓼,辛苦之菜,故云“又集於蓼”,言辛苦也。
  ○笺“集会”至“之难”。
  ○正义曰:“集,会”,《释言(yan)》文。会谓(wei)逄遇之也。世道未平,战斗(dou)不息,於王(wang)者为辛苦之事,故言(yan)又会於辛苦也。上以翻飞为喻,谓(wei)长恶使(shi)成。此云“又集于蓼”,谓(wei)逄其叛逆,故上笺(jian)(jian)言(yan)管、蔡,此笺(jian)(jian)言(yan)三监(jian)(jian),犹(you)是一事,但指忆有先后耳(er)。言(yan)三监(jian)(jian)及淮夷之难者,淮夷之叛,亦三监(jian)(jian)使(shi)然,故连言(yan)之也。

《小毖》一(yi)章,八句。

《载芟》,春籍田而祈社稷也。籍田,甸师氏所掌。王载耒耜所耕之田,天子千亩,诸侯百亩。籍之言借也,借民力治之,故谓之籍田。
  ○芟,所衔反,除草也(ye)。甸,田见反。

[疏]“《载芟》三十一句”。
  ○正义曰:《载芟》诗者,春籍田而祈社稷之乐歌也。谓周公、成王太平之时,王者於春时亲耕籍田,以劝农业,又祈求社稷,使获其年丰岁稔。诗人述其丰熟之事,而为此歌焉。经陈下民乐治田业,收获弘多,酿为酒醴,用以祭祀。是由王者耕籍田、祈社稷、劝之使然,故序本其多获所由,言其作颂之意。经则主说年丰,故其言不及籍、社,所以经、序有异也。《月令》“孟春,天子躬耕帝籍。仲春,择元日,命民人社”。《大司马》“仲春,教振旅,遂以蒐田,献禽以祭社”。然则天子祈社亦以仲春,与耕籍异月。而连言之者,虽则异月,俱在春时,故以春总之。《祭法》云:“王为群姓立社曰泰社。王自为立社曰王社。”此二社皆应以春社之,但此为百姓祈祭,文当主於泰社,其稷与社共祭,亦当谓泰社社稷焉。
  ○笺“籍田”至“籍田”。
  ○正义(yi)(yi)(yi)曰(yue):《天(tian)(tian)官·甸(dian)师(shi)》“掌耕(geng)(geng)(geng)(geng)耨(nou)王(wang)(wang)(wang)籍(ji)(ji)(ji)(ji)”。《月(yue)令》孟(meng)(meng)春(chun)云(yun)(yun)(yun):“天(tian)(tian)子(zi)(zi)(zi)亲(qin)载耒(lei)耜,躬(gong)耕(geng)(geng)(geng)(geng)帝(di)籍(ji)(ji)(ji)(ji)。”是(shi)籍(ji)(ji)(ji)(ji)田(tian)(tian)(tian)(tian)者(zhe)(zhe),甸(dian)师(shi)所掌,王(wang)(wang)(wang)所耕(geng)(geng)(geng)(geng)也(ye)(ye)。“天(tian)(tian)子(zi)(zi)(zi)千(qian)亩(mu),诸(zhu)侯(hou)(hou)百亩(mu)”,《祭义(yi)(yi)(yi)》文(wen)。王(wang)(wang)(wang)亲(qin)耕(geng)(geng)(geng)(geng)者(zhe)(zhe),一(yi)人(ren)(ren)独发(fa),三(san)(san)(san)(san)推(tui)(tui)而(er)(er)已,借(jie)(jie)(jie)民(min)力使(shi)终(zhong)治(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)籍(ji)(ji)(ji)(ji)田(tian)(tian)(tian)(tian)也(ye)(ye)。《月(yue)令》说耕(geng)(geng)(geng)(geng)籍(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)云(yun)(yun)(yun):“天(tian)(tian)子(zi)(zi)(zi)三(san)(san)(san)(san)推(tui)(tui),公五推(tui)(tui),卿、诸(zhu)侯(hou)(hou)九(jiu)推(tui)(tui)。”《周语》说耕(geng)(geng)(geng)(geng)籍(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)云(yun)(yun)(yun):“王(wang)(wang)(wang)耕(geng)(geng)(geng)(geng)一(yi)发(fa),班三(san)(san)(san)(san)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),庶(shu)人(ren)(ren)终(zhong)於(wu)千(qian)亩(mu)。”韦昭云(yun)(yun)(yun):“王(wang)(wang)(wang)无耦,以(yi)(yi)一(yi)耜耕(geng)(geng)(geng)(geng)。班,次也(ye)(ye)。三(san)(san)(san)(san)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe),下各(ge)(ge)三(san)(san)(san)(san)。其(qi)上王(wang)(wang)(wang)一(yi)发(fa),公三(san)(san)(san)(san),卿九(jiu),大(da)夫(fu)二(er)十七(qi)。”然(ran)则每耕(geng)(geng)(geng)(geng)人(ren)(ren)数如《周语》,其(qi)推(tui)(tui)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)数如《月(yue)令》,则王(wang)(wang)(wang)一(yi)人(ren)(ren)发(fa)而(er)(er)三(san)(san)(san)(san)推(tui)(tui),公三(san)(san)(san)(san)人(ren)(ren)发(fa)各(ge)(ge)五推(tui)(tui),卿九(jiu)人(ren)(ren)发(fa)各(ge)(ge)九(jiu)推(tui)(tui),大(da)夫(fu)推(tui)(tui)数则无文(wen),因以(yi)(yi)三(san)(san)(san)(san)孤并六卿是(shi)为(wei)(wei)九(jiu),其(qi)大(da)夫(fu)虽多(duo),见相(xiang)三(san)(san)(san)(san)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)数,取二(er)十七(qi)人(ren)(ren)为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳。其(qi)士(shi)盖八十一(yi)人(ren)(ren)为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳。《月(yue)令》止有卿,而(er)(er)韦昭兼(jian)言(yan)大(da)夫(fu),明(ming)亦宜有士(shi)也(ye)(ye)。庶(shu)人(ren)(ren)终(zhong)於(wu)千(qian)亩(mu),谓(wei)甸(dian)师(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)属(shu)徒(tu)也(ye)(ye)。《天(tian)(tian)官》序云(yun)(yun)(yun):“甸(dian)师(shi)下士(shi)二(er)人(ren)(ren),府一(yi)人(ren)(ren),史二(er)人(ren)(ren),胥(xu)三(san)(san)(san)(san)十人(ren)(ren),徒(tu)三(san)(san)(san)(san)百人(ren)(ren)。”其(qi)职云(yun)(yun)(yun):“掌帅其(qi)属(shu)而(er)(er)耕(geng)(geng)(geng)(geng)耨(nou)王(wang)(wang)(wang)籍(ji)(ji)(ji)(ji)。”注云(yun)(yun)(yun):“其(qi)属(shu),府、史、胥(xu)、徒(tu)也(ye)(ye)。耨(nou),芸芓也(ye)(ye)。王(wang)(wang)(wang)以(yi)(yi)孟(meng)(meng)春(chun)躬(gong)耕(geng)(geng)(geng)(geng)帝(di)籍(ji)(ji)(ji)(ji),天(tian)(tian)子(zi)(zi)(zi)三(san)(san)(san)(san)推(tui)(tui),三(san)(san)(san)(san)公五推(tui)(tui),卿、诸(zhu)侯(hou)(hou)九(jiu)推(tui)(tui),庶(shu)人(ren)(ren)终(zhong)於(wu)千(qian)亩(mu)。”庶(shu)人(ren)(ren)谓(wei)徒(tu)三(san)(san)(san)(san)百人(ren)(ren)。籍(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)借(jie)(jie)(jie)也(ye)(ye)。王(wang)(wang)(wang)一(yi)耕(geng)(geng)(geng)(geng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),而(er)(er)使(shi)庶(shu)人(ren)(ren)芸芓终(zhong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。是(shi)借(jie)(jie)(jie)民(min)者(zhe)(zhe),谓(wei)借(jie)(jie)(jie)此甸(dian)师(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)徒(tu)也(ye)(ye)。王(wang)(wang)(wang)者(zhe)(zhe)役人(ren)(ren),自是(shi)常(chang)事(shi)(shi),而(er)(er)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)借(jie)(jie)(jie)者(zhe)(zhe),言(yan)此田(tian)(tian)(tian)(tian)耕(geng)(geng)(geng)(geng)耨(nou)皆(jie)当王(wang)(wang)(wang)亲(qin)为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),但以(yi)(yi)听(ting)政(zheng)治(zhi)民(min)有所不暇,故(gu)借(jie)(jie)(jie)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)力以(yi)(yi)为(wei)(wei)己(ji)功,是(shi)以(yi)(yi)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)借(jie)(jie)(jie)也(ye)(ye)。《汉书》孝(xiao)文(wen)二(er)年(nian)开籍(ji)(ji)(ji)(ji)田(tian)(tian)(tian)(tian)。应邵曰(yue):“籍(ji)(ji)(ji)(ji)田(tian)(tian)(tian)(tian)千(qian)亩(mu),典(dian)籍(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)田(tian)(tian)(tian)(tian)。”臣瓒案:“景帝(di)诏曰(yue):‘朕亲(qin)耕(geng)(geng)(geng)(geng),后(hou)亲(qin)桑,率天(tian)(tian)下先’,本不得以(yi)(yi)假(jia)借(jie)(jie)(jie)为(wei)(wei)称。”而(er)(er)郑以(yi)(yi)为(wei)(wei)借(jie)(jie)(jie)民(min)力者(zhe)(zhe),凡(fan)言(yan)典(dian)籍(ji)(ji)(ji)(ji)者(zhe)(zhe),谓(wei)作(zuo)事(shi)(shi)设法(fa),书而(er)(er)记之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),或复追述前言(yan),号为(wei)(wei)典(dian)法(fa)。此籍(ji)(ji)(ji)(ji)田(tian)(tian)(tian)(tian)在(zai)於(wu)公地,岁岁耕(geng)(geng)(geng)(geng)垦,此乃当时之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi),何故(gu)以(yi)(yi)籍(ji)(ji)(ji)(ji)为(wei)(wei)名(ming)?若以(yi)(yi)事(shi)(shi)载典(dian)籍(ji)(ji)(ji)(ji),即名(ming)籍(ji)(ji)(ji)(ji)田(tian)(tian)(tian)(tian),则天(tian)(tian)下之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)无非籍(ji)(ji)(ji)(ji)矣,何独於(wu)此偏得籍(ji)(ji)(ji)(ji)名(ming)?瓒见亲(qin)耕(geng)(geng)(geng)(geng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan),即云(yun)(yun)(yun)不得假(jia)借(jie)(jie)(jie)。岂籍(ji)(ji)(ji)(ji)田(tian)(tian)(tian)(tian)千(qian)亩(mu),皆(jie)天(tian)(tian)子(zi)(zi)(zi)亲(qin)耕(geng)(geng)(geng)(geng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)乎?圣王(wang)(wang)(wang)制法(fa),为(wei)(wei)此籍(ji)(ji)(ji)(ji)田(tian)(tian)(tian)(tian)者(zhe)(zhe),万民(min)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)业,以(yi)(yi)农为(wei)(wei)本,五礼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi),唯(wei)祭为(wei)(wei)大(da)。以(yi)(yi)天(tian)(tian)子(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)贵,亲(qin)执耒(lei)耜,所以(yi)(yi)劝农业也(ye)(ye)。祭之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所奉,必用己(ji)力,所以(yi)(yi)敬明(ming)神也(ye)(ye)。《祭义(yi)(yi)(yi)》云(yun)(yun)(yun):“天(tian)(tian)子(zi)(zi)(zi)为(wei)(wei)籍(ji)(ji)(ji)(ji)千(qian)亩(mu),躬(gong)秉(bing)耒(lei)耜,以(yi)(yi)事(shi)(shi)天(tian)(tian)地山川社稷(ji)。先古以(yi)(yi)为(wei)(wei)醴酪齍(zi)盛,於(wu)是(shi)乎取之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),敬之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)至也(ye)(ye)。”是(shi)说籍(ji)(ji)(ji)(ji)田(tian)(tian)(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意也(ye)(ye)。

载芟载柞,其耕泽泽。千耦其耘,徂隰徂畛。侯主侯伯,侯亚侯旅,侯彊侯以。除草曰芟。除木曰柞。畛,埸也。主,家长也。伯,长子也。亚,仲叔也。旅,子弟也。强,强力也。以,用也。笺云:载,始也。隰谓新发田也。畛谓旧田有径路者。强,有馀力者。《周礼》曰:“以强予任民。”以谓閒民,今时佣赁也。《春秋》之义,能东西之曰以。成王之时,万民乐治田业。将耕,先始芟柞其草木,土气烝达而和,耕之则泽泽然解散,於是耘除其根株。辈作者千耦,言趋时也。或往之隰,或往之畛。父子馀夫俱行,强有馀力者相助,又取佣赁,务疾毕已当种也。
  ○柞,侧(ce)伯反(fan),除木也。泽泽音(yin)释释,注同,《尔(er)雅》作(zuo)郝,音(yin)同,云:“耕也。”郭云:“言士解(jie)也。”耦,五口(kou)反(fan)。芸(yun)音(yin)云,本又(you)作(zuo)“耘(yun)”,除草(cao)也。畛,之忍反(fan),徐(xu)又(you)音(yin)真。强,其良反(fan),有馀力(li)。易,本又(you)作(zuo)“埸”,音(yin)亦。长,张丈(zhang)反(fan)。下同。径,古定反(fan)。閒音(yin)闲。佣音(yin)容(rong)。赁,女(nv)鸠反(fan)。烝音(yin)证。解(jie)音(yin)蟹。

[疏]“载芟载柞”。
  ○毛以为,周公、成王之时,耕籍以劝下民,祈社而求穀实,故其时之民乐治田业,於是始芟其所田之草,始柞其所田之木,待其土气烝达,然后耕之。其耕则释释然土皆解散,又二人相对者有千耦之人,其皆耘除此所芟柞草木之根株也。其耘之时,或往之隰,或往之畛。其所往之人,维为主之家长,维处伯之长子,维次长之仲叔,维众之子弟,维强力之兼士,维所以佣赁之人。此等俱往畛隰,芸除草木,尽家之众,皆服作劳。有嗿然而众其来饷馈之人,即其妇之与士也。此农人不以其身为苦,乃谓饷己为劳,思逆而媚其行饷之妇,有爱其从来子弟,是王化之深,务农之至也。此农人既去草木根株,有略然而利者,其所用之耜。以此利耜,始耕於南亩之中,以种其百众之穀。此穀之种实,皆含此当生之活气,故从土中驿驿然其钻土以射出,其士也。乃有厌然而特茂者,其杰立之苗也。厌厌然而长大者,其齐等之苗也。於是农人则绵绵然用其力麃芸之,以此至於大熟,则获刈之,济济然穗众而难进。有成实而多者,其此民之积聚也,乃有万与亿而及秭,言其多无数也。天下丰熟,而此在上税而取之,以为三种之酒,以为五齐之醴,进予先祖先妣,又以会聚其百众之礼,而为祭祀。此所为之酒醴,有飶然其气芬香,用之以祭祀,为鬼神所飨,为我国家之光荣也。此所为之酒醴,有如椒之馨香,用之以祭祀,为鬼神降福,则得年寿与成德之安宁也。既治田得穀,用之祭祀,而使鬼神欢悦,邦国安宁,祭祀得所,故能诚感天地。心非云此而有此,谓祯祥之应,事未至而先来也。心非云今而有今,谓嘉庆之事不先闻而即至也。此事乃自古以来当如此,言修德行礼莫不获报,非独於此周时。
  ○郑以“俶载”为“炽菑”,炽然入地而菑杀其草於南亩之中。又以“烝畀祖妣”为祭祀之礼,以事宗庙;“以洽百礼”,为飨燕之礼,以待宾客。既言二礼,又反而申之,言此所为之酒醴,有飶然其气芬香,用之以飨燕宾客,为宾所悦,为我国家光荣也。又其为酒醴,有如椒之香馨,用之以祭祀鬼神,为鬼神降福,则得年寿与成德之安宁也。又以且为辞,以振为古。馀同。
  ○传“除草”至“以用”。
  ○正义曰:隐六年《左传》云:“如农夫之务去草焉,芟夷蕴崇之。”是除草曰芟也。《秋官·柞氏》“掌攻草木及林麓”,是除木曰柞。《地官·遂人》云“十夫有沟,沟土有畛”,则畛谓地畔之径路也。至此而易之主,故以畛为埸,《信南山》云“疆埸翼翼”是也。《坊记》云:“家无二主。”主是一家之尊,故知“主,家长也”。主既家长,而别有伯,则伯是主之长子也。亚训次也,次於伯,故知仲叔也。不言季者,以季幼少,宜与诸子为类也。令旅中兼之,旅训众也,谓幼者之众,即季弟及伯仲叔之诸子,故云“旅,子弟也”。此子弟谓成人堪耕芸者,若幼则从饷而行,下云“有依其士”是也。彊谓力能兼人,故云“彊,彊力也”。以者,佣赁之人,以意驱用,故云“用也”。
  ○笺“载始”至“当种”。
  ○正(zheng)义曰(yue)(yue)(yue)(yue):此(ci)本其(qi)(qi)开(kai)地之(zhi)(zhi)(zhi)(zhi)(zhi)初,故(gu)(gu)(gu)载为(wei)(wei)(wei)始。原隰(xi)者(zhe)(zhe)(zhe)(zhe),地形(xing)高(gao)下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)别名。隰(xi)指田(tian)形(xing)而(er)(er)言(yan)(yan),则(ze)是(shi)未尝垦发,故(gu)(gu)(gu)知谓(wei)(wei)(wei)新(xin)发田(tian)也(ye)(ye)(ye)。畛(zhen)(zhen)是(shi)地畔道路之(zhi)(zhi)(zhi)(zhi)(zhi)名,故(gu)(gu)(gu)知谓(wei)(wei)(wei)旧田(tian)有(you)径路者(zhe)(zhe)(zhe)(zhe)。彊有(you)馀力(li)(li)(li),谓(wei)(wei)(wei)其(qi)(qi)人(ren)(ren)彊壮,治一(yi)夫之(zhi)(zhi)(zhi)(zhi)(zhi)田(tian)仍有(you)馀力(li)(li)(li),能(neng)佐助(zhu)他事(shi)者(zhe)(zhe)(zhe)(zhe)也(ye)(ye)(ye)。“周礼曰(yue)(yue)(yue)(yue)以(yi)强予任(ren)(ren)民”,《地官·遂人(ren)(ren)》文。彼注(zhu)云(yun):“彊予,谓(wei)(wei)(wei)民有(you)馀力(li)(li)(li),复予之(zhi)(zhi)(zhi)(zhi)(zhi)田(tian)。”引之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)证(zheng)强有(you)馀力(li)(li)(li)。彼“民”作“甿”,注(zhu)云(yun):“变民言(yan)(yan)甿,异外内(nei)也(ye)(ye)(ye)。”然则(ze)甿民是(shi)一(yi),故(gu)(gu)(gu)以(yi)民言(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)。以(yi)谓(wei)(wei)(wei)闲(xian)民,今时(shi)佣赁(lin)者(zhe)(zhe)(zhe)(zhe),《太宰》“以(yi)九(jiu)职(zhi)任(ren)(ren)万民,其(qi)(qi)九(jiu)曰(yue)(yue)(yue)(yue)闲(xian)民,无常职(zhi),转移(yi)执事(shi)”,郑司(si)农云(yun):“闲(xian)民谓(wei)(wei)(wei)无事(shi)业者(zhe)(zhe)(zhe)(zhe)。转移(yi)为(wei)(wei)(wei)人(ren)(ren)执事(shi),若(ruo)今时(shi)佣力(li)(li)(li)也(ye)(ye)(ye)。”是(shi)有(you)闲(xian)民佣赁(lin)之(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)也(ye)(ye)(ye)。又解(jie)云(yun)以(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)意。《春秋(qiu)》之(zhi)(zhi)(zhi)(zhi)(zhi)义,能(neng)东(dong)(dong)(dong)西之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)以(yi)。此(ci)佣力(li)(li)(li)随(sui)主(zhu)人(ren)(ren)所(suo)东(dong)(dong)(dong)西,故(gu)(gu)(gu)称以(yi)也(ye)(ye)(ye)。僖二十六年《左(zuo)(zuo)(zuo)传》曰(yue)(yue)(yue)(yue):“凡(fan)师能(neng)左(zuo)(zuo)(zuo)右之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue)以(yi)。”左(zuo)(zuo)(zuo)右即东(dong)(dong)(dong)西也(ye)(ye)(ye)。彼虽(sui)为(wei)(wei)(wei)师发例,要以(yi)者(zhe)(zhe)(zhe)(zhe),任(ren)(ren)其(qi)(qi)东(dong)(dong)(dong)西,故(gu)(gu)(gu)引之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)证(zheng)此(ci)。太平之(zhi)(zhi)(zhi)(zhi)(zhi)世(shi),而(er)(er)得有(you)闲(xian)民者(zhe)(zhe)(zhe)(zhe),人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)才度(du)等级(ji)不同,自有(you)不能(neng)存立,於为(wei)(wei)(wei)人(ren)(ren)所(suo)役者(zhe)(zhe)(zhe)(zhe),圣人(ren)(ren)顺而(er)(er)任(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi),《周礼》列於九(jiu)职(zhi)。是(shi)虽(sui)太平之(zhi)(zhi)(zhi)(zhi)(zhi)世(shi),必为(wei)(wei)(wei)人(ren)(ren)佣,故(gu)(gu)(gu)此(ci)得有(you)之(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)。土(tu)气(qi)(qi)烝(zheng)达(da)者(zhe)(zhe)(zhe)(zhe),《周语(yu)》说将(jiang)耕之(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)云(yun):“阳(yang)(yang)气(qi)(qi)俱(ju)(ju)烝(zheng),土(tu)膏其(qi)(qi)动。”韦昭云(yun):“烝(zheng),升也(ye)(ye)(ye)。”《月令》“孟(meng)春,天气(qi)(qi)下(xia)降,地气(qi)(qi)上(shang)腾(teng)”,注(zhu)云(yun):“此(ci)阳(yang)(yang)气(qi)(qi)烝(zheng)达(da),可耕之(zhi)(zhi)(zhi)(zhi)(zhi)候。”然则(ze)土(tu)气(qi)(qi)烝(zheng)达(da)者(zhe)(zhe)(zhe)(zhe),谓(wei)(wei)(wei)阳(yang)(yang)气(qi)(qi)升上(shang)达(da)出,於是(shi)耕之(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)土(tu)得释(shi)(shi)释(shi)(shi)然而(er)(er)散也(ye)(ye)(ye)。《释(shi)(shi)训》云(yun):“释(shi)(shi)释(shi)(shi),耕也(ye)(ye)(ye)。”舍(she)人(ren)(ren)曰(yue)(yue)(yue)(yue):“释(shi)(shi)释(shi)(shi)犹(you)(you)藿藿,解(jie)散之(zhi)(zhi)(zhi)(zhi)(zhi)意。”言(yan)(yan)辈作者(zhe)(zhe)(zhe)(zhe),合家尽行,辈辈俱(ju)(ju)作,言(yan)(yan)趋时(shi)也(ye)(ye)(ye)。千(qian)耦(ou)谓(wei)(wei)(wei)为(wei)(wei)(wei)耦(ou)者(zhe)(zhe)(zhe)(zhe)千(qian),是(shi)二千(qian)人(ren)(ren)为(wei)(wei)(wei)千(qian)耦(ou),与(yu)“十千(qian)维(wei)耦(ou)”异也(ye)(ye)(ye)。或往之(zhi)(zhi)(zhi)(zhi)(zhi)隰(xi),或往之(zhi)(zhi)(zhi)(zhi)(zhi)畛(zhen)(zhen),言(yan)(yan)其(qi)(qi)所(suo)往皆(jie)遍也(ye)(ye)(ye),故(gu)(gu)(gu)王肃(su)云(yun):“有(you)隰(xi)则(ze)有(you)原,言(yan)(yan)畛(zhen)(zhen)新(xin)可见,美(mei)其(qi)(qi)阴阳(yang)(yang)和,得同时(shi)就功也(ye)(ye)(ye)。”又解(jie)所(suo)以(yi)合家俱(ju)(ju)作之(zhi)(zhi)(zhi)(zhi)(zhi)意。务(wu)疾(ji)毕(bi)已(yi)当种也(ye)(ye)(ye),已(yi)犹(you)(you)了(le),欲疾(ji)耕使毕(bi)了(le),故(gu)(gu)(gu)下(xia)经而(er)(er)种之(zhi)(zhi)(zhi)(zhi)(zhi)。

有嗿其馌,思媚其妇,有依其士。嗿,众貌。士,子弟也。笺云:馌,馈饟也。依之言爱也。妇子来馈饟其农人於田野,乃逆而媚爱之。言劝其事劳,不自苦。
  ○嗿(tan),敕(chi)感反(fan)。馌,于辄反(fan)。馈,其愧反(fan)。饟,式(shi)亮反(fan)。

[疏]传“嗿众”至“子弟”。
  ○正义曰:以耘者千耦,饟者必多,故知嗿为众貌。士者男子之称,而不在耕芸之中,宜是幼者行饟,故为子弟。此经言“有嗿其馌”,以目之妇士,俱是行饟之人。《七月》云“同我妇子”,子即此之士也。
  ○笺“馌馈”至“自苦”。
  ○正义曰:“馌,馈(kui)”,《释诂》文。孙炎曰:“馌,野之馈(kui)也。”“依”文与(yu)“媚”相类(lei),媚为(wei)爱,故知依亦爱也。

有略其耜,俶载南亩。播厥百穀,实函斯活。略,利也。笺云:“俶载”当作“炽菑”。播犹种也。实,种子也。函,含也。活,生也。农夫既耘除草木根株,乃更以利耜炽菑之,而后种其种,皆成好含生气。
  ○略如字(zi)(zi)(zi),字(zi)(zi)(zi)书作“”,同(tong)。俶载,毛(mao)并如字(zi)(zi)(zi),郑作“炽菑(zai)”。下(xia)(xia)(xia)篇同(tong)。函(han),户(hu)南反(fan)。下(xia)(xia)(xia)篇同(tong)。炽,尺志反(fan),盛也(ye)。菑(zai),侧其反(fan)。种,章勇反(fan)。下(xia)(xia)(xia)“其种”同(tong)。株音诛。

[疏]传“略,利”。
  ○正义曰:《释诂》文。
  ○笺“实种”至“活生”。
  ○正义曰:此说初种(zhong),故(gu)知实为(wei)种(zhong)子(zi)。函者(zhe),容藏之义,故(gu)转为(wei)含,犹人口含之也。活(huo)者(zhe),生(sheng)活(huo),故(gu)为(wei)生(sheng)。言(yan)种(zhong)子(zi)内含生(sheng)气,种(zhong)之必生(sheng)也。

驿驿其达,有厌其杰。厌厌其苗,绵绵其麃。达,射也。有厌其杰,言杰苗厌然特美也。麃,耘也。笺云:达,出地也。杰,先长者。厌厌其苗,众齐等也。
  ○驿(yi)音(yin)亦(yi),《尔雅》作(zuo)“绎绎”,云(yun):“生也(ye)。”厌(yan),於艳反(fan)。下(xia)同。绵绵如字,《尔雅》云(yun):“麃(biao)也(ye)。”《韩诗》作(zuo)“民民”,云(yun):“众貌。”麃(biao),表娇反(fan),芸(yun)也(ye),《说文》作(zuo)“穮”,音(yin)同,云(yun):“穮,耨锄(chu)田也(ye)。”《字林(lin)》云(yun):“穮,耕(geng)禾间也(ye)。”方遥(yao)反(fan)。射(she),食亦(yi)反(fan)。长(zhang),张丈反(fan)。

[疏]传“达射”至“麃耘”。
  ○正义曰:苗(miao)(miao)生(sheng)达(da)地则射(she)而出(chu),故(gu)(gu)(gu)(gu)以达(da)为射(she)。《释训(xun)》云(yun)(yun):“驿(yi)驿(yi),生(sheng)也。”舍(she)人曰:“穀皆生(sheng)之(zhi)(zhi)貌。”是“驿(yi)驿(yi)其(qi)(qi)达(da)”谓苗(miao)(miao)生(sheng)达(da)地也。厌(yan)者,苗(miao)(miao)长(zhang)茂盛之(zhi)(zhi)貌。其(qi)(qi)杰(jie),苗(miao)(miao)之(zhi)(zhi)杰(jie)者,亦是苗(miao)(miao)也,而与其(qi)(qi)苗(miao)(miao)异文(wen)(wen),杰(jie)谓其(qi)(qi)中特美者,苗(miao)(miao)谓其(qi)(qi)馀齐(qi)等(deng)者,二者皆美茂,故(gu)(gu)(gu)(gu)俱称厌(yan)。但以齐(qi)等(deng)苗(miao)(miao)多,重言(yan)厌(yan)厌(yan)耳(er)。以二者相涉,故(gu)(gu)(gu)(gu)传详其(qi)(qi)文(wen)(wen),故(gu)(gu)(gu)(gu)云(yun)(yun)“有厌(yan)其(qi)(qi)杰(jie),言(yan)苗(miao)(miao)杰(jie)然特美也”。笺(jian)申特美之(zhi)(zhi)意,故(gu)(gu)(gu)(gu)云(yun)(yun)“先长(zhang)者杰(jie)”。既是先长(zhang),明(ming)厌(yan)厌(yan),其(qi)(qi)馀众苗(miao)(miao)齐(qi)等(deng)者。麃(biao)是芸之(zhi)(zhi)别名,绵(mian)绵(mian)是麃(biao)之(zhi)(zhi)貌。《释训(xun)》云(yun)(yun):“绵(mian)绵(mian),麃(biao)也。”孙炎曰:“绵(mian)绵(mian),言(yan)详密也。”郭璞曰:“芸不息也。”王肃云(yun)(yun):“芸者,其(qi)(qi)众绵(mian)绵(mian)然不绝也。”

载穫济济,有实其积,万亿及秭。济济,难也。笺云:难者,穗众难进也。有实,实成也。其积之乃万亿及秭,言得多也。
  ○穫,户郭反(fan)(fan)。积,子赐反(fan)(fan),又(you)如字。注同。秭音姊(zi)。

[疏]传“济济,难”。
  ○正义曰(yue):《释训》云(yun):“济(ji)(ji)济(ji)(ji),容止也(ye)。”在(zai)田穫刈(yi),不得有济(ji)(ji)济(ji)(ji)之容,但容止济(ji)(ji)济(ji)(ji)者(zhe)(zhe)(zhe),必举动安舒(shu),此刈(yi)者(zhe)(zhe)(zhe)以禾(he)稠难进,不能速疾,故亦以济(ji)(ji)济(ji)(ji)言之。言难者(zhe)(zhe)(zhe),笺申之云(yun):“穗(sui)众(zhong)难进也(ye)。”

为酒为醴,烝畀祖妣,以洽百礼。笺云:烝,进。畀,予。洽,合也。进予祖妣,谓祭先祖先妣也。以洽百礼,谓飨燕之属。
  ○烝,之丞(cheng)反。畀,必二反。注(zhu)同。

[疏]传“百礼言多”。
  ○正义曰:检定本、《集注》皆无此文,有者误也。
  ○笺“烝进”至“之属”。
  ○正义(yi)(yi)曰:“烝(zheng),进。畀(bi),予。洽,合”,皆(jie)《释诂》文。笺(jian)以(yi)(yi)下(xia)云“有(you)飶”、“有(you)椒”,重设其(qi)(qi)文,则是二(er)事,故(gu)(gu)分此(ci)以(yi)(yi)当之(zhi)。以(yi)(yi)“洽百礼(li)”为(wei)(wei)合聚(ju)众(zhong)礼(li)。其(qi)(qi)用(yong)酒醴者,祭祀以(yi)(yi)外,唯飨(xiang)燕(yan)(yan)耳,故(gu)(gu)言(yan)“谓飨(xiang)燕(yan)(yan)之(zhi)属”。《宾之(zhi)初筵(yan)》与《丰(feng)年》皆(jie)有(you)“以(yi)(yi)洽百礼(li)”之(zhi)文,与此(ci)同(tong)。而《宾之(zhi)初筵(yan)》其(qi)(qi)文之(zhi)下(xia)即云“有(you)壬有(you)林”,林谓诸侯之(zhi)君,故(gu)(gu)笺(jian)以(yi)(yi)为(wei)(wei)合见百国所献之(zhi)礼(li)。《丰(feng)年》止言(yan)报祭,无(wu)飨(xiang)燕(yan)(yan)之(zhi)义(yi)(yi),故(gu)(gu)笺(jian)不(bu)为(wei)(wei)说,则与“烝(zheng)畀(bi)祖(zu)妣(bi)”共为(wei)(wei)祭祀之(zhi)礼(li)。此(ci)以(yi)(yi)有(you)二(er)事,故(gu)(gu)以(yi)(yi)为(wei)(wei)飨(xiang)燕(yan)(yan)之(zhi)礼(li)。皆(jie)观文为(wei)(wei)义(yi)(yi),故(gu)(gu)三者皆(jie)异。毛既(ji)无(wu)飨(xiang)燕(yan)(yan)之(zhi)言(yan),明皆(jie)据(ju)祭祀,与郑不(bu)同(tong)。

有飶其香,邦家之光。飶,芬香也。笺云:芬香之酒醴,飨燕宾客,则多得其欢心,於国家有荣誉。
  ○飶(bi),蒲(pu)即反。芬,芳也(ye)(ye)。《说文》云:“食之(zhi)香也(ye)(ye)。”字又作“苾(bi)”,音同。一音蒲(pu)必反。注同。

[疏]传“苾,芬香”。
  ○正义曰:飶者,香之气,故为芬香也。
  ○笺“芬香”至“荣誉”。
  ○正义(yi)曰:笺以此(ci)(ci)充(chong)飨(xiang)燕(yan)(yan),下(xia)(xia)充(chong)祭(ji)(ji)祀者(zhe),以言(yan)邦(bang)家之光,谓国有光荣,是於宾(bin)客之辞也(ye)。胡考之宁(ning),言(yan)身(shen)得(de)(de)寿考,与祭(ji)(ji)之祝庆(qing)万寿无疆义(yi)同(tong),是於鬼神之辞也(ye),故(gu)知此(ci)(ci)为飨(xiang)燕(yan)(yan),下(xia)(xia)为祭(ji)(ji)祀。以飨(xiang)燕(yan)(yan)施於宾(bin)客,故(gu)云(yun)“得(de)(de)其(qi)欢心,於国家有荣誉”。祭(ji)(ji)祀进於祖妣,故(gu)云(yun)“多得(de)(de)福禄,於身(shen)得(de)(de)寿考”。

有椒其馨,胡考之宁。椒,犹飶也。胡,寿也。考,成也。笺云:宁,安也。以芬香之酒醴,祭於祖妣,则多得其福右。
  ○椒(jiao)(jiao)(jiao)(jiao),子消(xiao)反,徐(xu)子料反,沈作“俶”,尺叔反,云(yun):“作椒(jiao)(jiao)(jiao)(jiao)者,误也(ye)。此论酿(niang)酒芬香(xiang),无取椒(jiao)(jiao)(jiao)(jiao)气之芳也(ye)。”案《唐风·椒(jiao)(jiao)(jiao)(jiao)聊(liao)》笺云(yun):“椒(jiao)(jiao)(jiao)(jiao)之性芬芳。”王注云(yun):“椒(jiao)(jiao)(jiao)(jiao),芬芳之物。”此传云(yun)“椒(jiao)(jiao)(jiao)(jiao)犹飶”,“飶芬香(xiang)”,椒(jiao)(jiao)(jiao)(jiao)是芬芳之物,此正相协,无故改字为椒(jiao)(jiao)(jiao)(jiao),椒(jiao)(jiao)(jiao)(jiao),始也(ye),非芬香(xiang)。馨,呼庭反。

[疏]传“椒犹”至“考成”。
  ○正义曰(yue)(yue):椒是木名,非香(xiang)气也(ye)(ye)。但椒木之气香(xiang),作者(zhe)以椒言(yan)香(xiang),故传辨之,云(yun)“犹如飶也(ye)(ye)”。僖二(er)十(shi)二(er)年《左传》曰(yue)(yue):“虽(sui)及胡耇。”《周书·谥法》“保(bao)民耆(qi)艾曰(yue)(yue)胡”。胡为寿(shou)也(ye)(ye)。“考,成(cheng)”,《释诂》文。言(yan)考者(zhe),明老而有成(cheng)德。《荡》曰(yue)(yue)“虽(sui)无老成(cheng)人”是也(ye)(ye)。

匪且有且,匪今斯今,振古如兹。且,此也。振,自也。笺云:匪,非也。振亦古也。飨燕祭祀,心非云且而有且,谓将有嘉庆祯祥先来见也。心非云今而有此今,谓嘉庆之事不闻而至也。言修德行礼,莫不获报,乃古古而如此,所由来者久,非適今时。
  ○且,七(qi)也反(fan),又(you)子(zi)馀(yu)反(fan)。下同。见,贤遍反(fan)。

[疏]传“且,此。振,自”。
  ○正义曰:毛虽有此训,其义与郑不殊。
  ○笺“振亦”至“今时”。
  ○正义曰(yue):笺以(yi)(yi)《尔雅》有(you)(you)此(ci)(ci)(ci)正训,故(gu)(gu)易传以(yi)(yi)为(wei)(wei)“振亦古(gu)也(ye)(ye)”。以(yi)(yi)上陈祭(ji)飨(xiang)(xiang)二事(shi)(shi),此(ci)(ci)(ci)承上文,故(gu)(gu)云飨(xiang)(xiang)燕(yan)(yan)祭(ji)祀。直言(yan)飨(xiang)(xiang)燕(yan)(yan)祭(ji)祀,谓(wei)(wei)(wei)为(wei)(wei)之(zhi)得其所(suo)也(ye)(ye)。有(you)(you)天下者,主於(wu)敬待神人(ren),接之(zhi)以(yi)(yi)礼,则人(ren)神庆(qing)(qing)悦,至(zhi)诚感物,祥(xiang)瑞必臻,故(gu)(gu)知“非(fei)(fei)且有(you)(you)且,非(fei)(fei)今(jin)(jin)(jin)斯(si)今(jin)(jin)(jin)”,谓(wei)(wei)(wei)嘉(jia)(jia)庆(qing)(qing)、祯(zhen)祥(xiang)之(zhi)事(shi)(shi),非(fei)(fei)谓(wei)(wei)(wei)其有(you)(you)而已有(you)(you)之(zhi),以(yi)(yi)言(yan)报应之(zhi)疾也(ye)(ye)。且实(shi)语(yu)助,但今(jin)(jin)(jin)谓(wei)(wei)(wei)今(jin)(jin)(jin)时,则且亦今(jin)(jin)(jin)时,其实(shi)是一(yi),作(zuo)者美(mei)其事(shi)(shi)而丁宁重(zhong)言(yan)之(zhi)耳。嘉(jia)(jia)庆(qing)(qing)谓(wei)(wei)(wei)王者所(suo)得美(mei)善之(zhi)实(shi)事(shi)(shi),祯(zhen)祥(xiang)谓(wei)(wei)(wei)嘉(jia)(jia)庆(qing)(qing)之(zhi)前,先(xian)(xian)见为(wei)(wei)徵应者也(ye)(ye)。以(yi)(yi)其分为(wei)(wei)二文,故(gu)(gu)属祯(zhen)祥(xiang)於(wu)上句(ju),属嘉(jia)(jia)庆(qing)(qing)於(wu)下句(ju)。但祯(zhen)祥(xiang)为(wei)(wei)嘉(jia)(jia)庆(qing)(qing)而先(xian)(xian)见,故(gu)(gu)言(yan)将(jiang)有(you)(you)嘉(jia)(jia)庆(qing)(qing)祯(zhen)祥(xiang)先(xian)(xian)来见也(ye)(ye)。以(yi)(yi)祯(zhen)祥(xiang)是事(shi)(shi)之(zhi)先(xian)(xian)应,故(gu)(gu)言(yan)先(xian)(xian)来见。嘉(jia)(jia)庆(qing)(qing)是善之(zhi)实(shi)事(shi)(shi),故(gu)(gu)云不闻而至(zhi)。二者意(yi)亦同也(ye)(ye)。此(ci)(ci)(ci)祯(zhen)祥(xiang)、嘉(jia)(jia)庆(qing)(qing)自天为(wei)(wei)之(zhi),享(xiang)燕(yan)(yan)之(zhi)礼得所(suo),不谓(wei)(wei)(wei)其至(zhi)而已至(zhi)。言(yan)修(xiu)德行礼,莫不获报,乃(nai)古(gu)又(you)古(gu)以(yi)(yi)来当皆如(ru)此(ci)(ci)(ci),非(fei)(fei)適今(jin)(jin)(jin)时美(mei)此(ci)(ci)(ci)大平之(zhi)主,能重(zhong)於(wu)农(nong)业,获此(ci)(ci)(ci)福庆(qing)(qing),故(gu)(gu)歌(ge)之(zhi)也(ye)(ye)。

《戴芟》一(yi)章,三十一(yi)句。

《良耜》,秋报社稷也。
  ○耜音似,田(tian)器也。

[疏]“《良耜》二十三句”。
  ○正义曰(yue):《良耜》诗者(zhe),秋(qiu)报(bao)(bao)(bao)社(she)稷(ji)之(zhi)(zhi)(zhi)乐(le)歌也(ye)。谓周(zhou)公、成王太平之(zhi)(zhi)(zhi)时,年穀(gu)丰稔,以为由社(she)稷(ji)之(zhi)(zhi)(zhi)所祐(you),故於(wu)秋(qiu)物既成,王者(zhe)乃祭社(she)稷(ji)之(zhi)(zhi)(zhi)神(shen)。以报(bao)(bao)(bao)生(sheng)长之(zhi)(zhi)(zhi)功(gong)。诗人述其事(shi)而作此歌焉。经之(zhi)(zhi)(zhi)所陈,其末四句是报(bao)(bao)(bao)祭社(she)稷(ji)之(zhi)(zhi)(zhi)事(shi)。“妇(fu)子(zi)宁止”以上,言(yan)(yan)其耕种多获,以明报(bao)(bao)(bao)祭所由,亦是报(bao)(bao)(bao)之(zhi)(zhi)(zhi)事(shi)也(ye)。经言(yan)(yan)“百室盈止,妇(fu)子(zi)宁止”,乃是场(chang)功(gong)毕(bi)入(ru),当十(shi)月之(zhi)(zhi)(zhi)后,而得言(yan)(yan)秋(qiu)报(bao)(bao)(bao)者(zhe),作者(zhe)先(xian)陈人事(shi)使毕(bi),然后言(yan)(yan)其报(bao)(bao)(bao)祭。其实报(bao)(bao)(bao)祭在秋(qiu),宁止在冬也(ye)。本或“秋(qiu)”下(xia)有“冬”,衍字(zi),与《丰年》之(zhi)(zhi)(zhi)序相涉而误。定本无(wu)“冬”字(zi)。

畟畟良耜,俶载南亩。播厥百穀,实函斯活。畟畟,犹测测也。笺云:良,善也。农人测测以利善之耜,炽菑是南亩也,种此百穀,其种皆成好。含生气,言得其时。
  ○畟(ce),楚(chu)侧反(fan),《尔雅》云:“畟(ce)畟(ce),耜(si)也。”郭云:“言严(yan)利也。”种,章勇反(fan)。

[疏]“畟畟良耜”。
  ○毛以为,农人以畟畟然利刃善耜,始事於南亩而耕之,种其百众之穀,其实皆含此当时生之气,故生而渐长。农人事而芸之,於是有来视汝之农人者,载其方筐及其圆筥,其筐筥所盛以饟者,维是黍也。既饟到田,见其农夫所戴之笠维纠然,其田器之镈以此赵而刺地,以薅去荼蓼之草。其荼蓼之草既朽败止,黍稷乃茂盛止。及其成熟,乃获刈之,挃挃然为声。既获讫,乃积聚之,栗栗然众多。所积聚者,其大如城雉之峻壮,其比迫如栉齿之相次。既蹂践而治之,则以开百室,一时而纳之。於是百室皆盈满而多穀粟止,妇子皆不行而安宁止。天下大熟,民安如此,国家乃杀是犉牡之牲,有捄然者此牲之角。用此牲以报祭社稷。所以报祭之者,以嗣继其先岁,复求其丰年,以续接其往事,复得以养人。又求良善司啬以续古昔之人,庶其常勤劝农,常得丰年也。郑唯“俶载”为“炽菑”为异。馀同。
  ○传“畟畟犹测测”。
  ○正义(yi)曰(yue):以畟(ce)畟(ce)文连良耜,则(ze)是刃利(li)之(zhi)状,故犹(you)测(ce)测(ce)以为利(li)之(zhi)意也。《释训》云:“畟(ce)畟(ce),耜也。”舍人曰(yue):“畟(ce)畟(ce),耜入地之(zhi)貌。”郭(guo)璞曰(yue):“言严利(li)也。”

或来瞻女,载筐及筥。其饟伊黍,其笠伊纠。其镈斯赵,以薅荼蓼。笠,所以御暑雨也。赵,刺也。蓼,水草也。笺云:瞻,视也。有来视女,谓妇子来馌者也。筐筥,所以盛黍也。丰年之时,虽贱者犹食黍。馌者,见戴纠然之笠,以田器刺地,薅去荼蓼之事。言闵其勤苦。
  ○筐,丘方反(fan)(fan)(fan)。筥(ju),纪吕反(fan)(fan)(fan)。饟(xiang),式亮(liang)反(fan)(fan)(fan)。笠音(yin)立(li)。纠,居黝反(fan)(fan)(fan),又(you)其(qi)皎反(fan)(fan)(fan)。镈音(yin)博(bo)。赵,徒(tu)(tu)了反(fan)(fan)(fan),刺也,又(you)如字(zi),沈起了反(fan)(fan)(fan),又(you)徒(tu)(tu)少反(fan)(fan)(fan)。薅(hao),呼(hu)毛反(fan)(fan)(fan),《说文(wen)》云:“拔田草也。”又(you)云:“或作茠。”引此以茠荼(tu)蓼。荼(tu)蓼,上音(yin)徒(tu)(tu),下音(yin)了。刺,七(qi)亦反(fan)(fan)(fan)。下同。盛音(yin)成。去(qu),起吕反(fan)(fan)(fan)。

[疏]传“笠所”至“水草”。
  ○正义曰:笠之为器,暑雨皆得御之,故兼言也。其镈斯赵,则赵是用镈之事。镈是锄类,故赵为刺地也。又《释草》云:“蔷,虞蓼。”某氏曰:“蔷一名虞蓼。”孙炎曰:“虞蓼是泽之所生,故为水草也。”蓼是秽草,荼亦秽草,非苦菜也。《释草》云:“荼,委叶。”舍人曰:“荼,一名委叶。某氏引此诗,则此荼谓委叶也。”王肃云:“荼,陆秽。蓼,水草。”然则所由田有原有隰,故并举水陆秽草。
  ○笺“瞻视”至“勤苦”。
  ○正义曰:“瞻,视(shi)”,《释诂(gu)》文。下(xia)言“妇(fu)子宁(ning)止”,明(ming)此以(yi)为(wei)不宁(ning),故(gu)知(zhi)有来视(shi)汝,谓妇(fu)子来馌者(zhe)也。筐筥之(zhi)(zhi)(zhi)下(xia),即云(yun)饟黍(shu)(shu),故(gu)知(zhi)筐筥所以(yi)盛黍(shu)(shu)也。《少(shao)牢》、《特牲》大夫士(shi)之(zhi)(zhi)(zhi)祭礼食(shi)有黍(shu)(shu),明(ming)黍(shu)(shu)是贵也。《玉藻》云(yun):“子卯,稷(ji)(ji)食(shi)菜羹。”为(wei)忌日贬而用(yong)稷(ji)(ji),是为(wei)贱也。贱者(zhe)当(dang)食(shi)稷(ji)(ji)耳,故(gu)云(yun)“丰(feng)年(nian)之(zhi)(zhi)(zhi)时,虽贱者(zhe)犹食(shi)黍(shu)(shu)”。瞻汝,是见(jian)彼农(nong)人之(zhi)(zhi)(zhi)时,而陈其(qi)(qi)笠(li)其(qi)(qi)镈,故(gu)知(zhi)见(jian)农(nong)人戴(dai)纠(jiu)然之(zhi)(zhi)(zhi)笠(li),以(yi)田器刺地(di),薅(hao)去荼蓼之(zhi)(zhi)(zhi)草(cao)。定本、《集注(zhu)》皆云(yun)“薅(hao)去荼蓼之(zhi)(zhi)(zhi)事,言闵(min)其(qi)(qi)勤苦”,与俗本不同。

荼蓼朽止,黍稷茂止。获之挃々,积之栗栗。其崇如墉,其比如栉,以开百室。挃々,获声也。栗栗,众多也。墉,城也。笺云:百室,一族也。草秽既除而禾稼茂,禾稼茂而穀成熟,谷成熟而积聚多。如墉也,如栉也,以言积之高大,且相比迫也。其已治之,则百家开户纳之。千耦其耘,辈作尚众也。一族同时纳穀,亲亲也。百室者,出必共洫间而耕,入必共族中而居,又有祭酺合醵之欢。
  ○朽,虚(xu)有反(fan),烂也。挃,珍(zhen)栗反(fan)。积,子赐(ci)反(fan)。比,毗志反(fan)。注同。栉,侧瑟(se)反(fan)。酺音蒲(pu),又音步。醵,其(qi)(qi)据反(fan),又其(qi)(qi)略反(fan),合钱(qian)饮酒也。

[疏]传“挃挃”至“墉城”。
  ○正义曰:《释训》云:“挃挃,获也。栗栗,众也。”李巡曰:“栗栗,积聚之众。”孙炎曰:“挃挃,获声也。”皆取此为说也。城之与墙,俱得为墉,但此比高大,故为城。
  ○笺“百室”至“之欢”。
  ○正(zheng)义曰:《周(zhou)礼(li)》“五(wu)家(jia)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)比,五(wu)比为(wei)(wei)(wei)(wei)(wei)(wei)(wei)闾,四闾为(wei)(wei)(wei)(wei)(wei)(wei)(wei)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)”,是(shi)(shi)百(bai)(bai)室(shi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)。於(wu)(wu)(wu)六乡(xiang)(xiang)(xiang)则一(yi)(yi)族(zu)(zu)(zu)(zu)(zu)(zu)(zu),於(wu)(wu)(wu)六遂则一(yi)(yi)酂。是(shi)(shi)郑以(yi)(yi)(yi)乡(xiang)(xiang)(xiang)尊(zun)於(wu)(wu)(wu)遂,故(gu)(gu)(gu)(gu)(gu)举(ju)乡(xiang)(xiang)(xiang)言耳。上篇言千(qian)耦(ou),此(ci)篇言百(bai)(bai)室(shi),虽(sui)未(wei)(wei)必(bi)(bi)一(yi)(yi)人作(zuo),而(er)(er)(er)(er)其文(wen)千(qian)百(bai)(bai)不(bu)同(tong),故(gu)(gu)(gu)(gu)(gu)解(jie)其意。千(qian)耦(ou)其芸,辈(bei)作(zuo)者尚(shang)众,故(gu)(gu)(gu)(gu)(gu)举(ju)多言也。一(yi)(yi)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)同(tong)时纳穀,见聚居者相(xiang)亲(qin)(qin),故(gu)(gu)(gu)(gu)(gu)举(ju)少言也。又(you)解(jie)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)、党、州、乡(xiang)(xiang)(xiang)皆为(wei)(wei)(wei)(wei)(wei)(wei)(wei)聚属(shu)(shu),独以(yi)(yi)(yi)百(bai)(bai)室(shi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)亲(qin)(qin)亲(qin)(qin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意,由(you)百(bai)(bai)室(shi)出必(bi)(bi)共(gong)洫间(jian)而(er)(er)(er)(er)耕,入(ru)必(bi)(bi)共(gong)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)中而(er)(er)(er)(er)居,又(you)有(you)(you)同(tong)祭(ji)酺(pu)(pu)(pu)合(he)醵(ju)(ju)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)欢也,故(gu)(gu)(gu)(gu)(gu)偏言之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也。《遂人》云(yun):“百(bai)(bai)夫(fu)有(you)(you)洫。”故(gu)(gu)(gu)(gu)(gu)知(zhi)(zhi)百(bai)(bai)室(shi)共(gong)洫间(jian)而(er)(er)(er)(er)耕。彼(bi)注云(yun):“百(bai)(bai)夫(fu)一(yi)(yi)酂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)田,为(wei)(wei)(wei)(wei)(wei)(wei)(wei)六遂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法(fa)。族(zu)(zu)(zu)(zu)(zu)(zu)(zu)在六乡(xiang)(xiang)(xiang),而(er)(er)(er)(er)引彼(bi)者,《小司徒》注云(yun):“乡(xiang)(xiang)(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)田制与(yu)遂同(tong)。”故(gu)(gu)(gu)(gu)(gu)得举(ju)酂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)制以(yi)(yi)(yi)言族(zu)(zu)(zu)(zu)(zu)(zu)(zu)也。祭(ji)酺(pu)(pu)(pu)者,《族(zu)(zu)(zu)(zu)(zu)(zu)(zu)师职(zhi)》云(yun):“春秋(qiu)祭(ji)酺(pu)(pu)(pu)。”注云(yun):“酺(pu)(pu)(pu)者,为(wei)(wei)(wei)(wei)(wei)(wei)(wei)人物灾害之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)神(shen)也。故(gu)(gu)(gu)(gu)(gu)书酺(pu)(pu)(pu)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)步。杜子(zi)春云(yun):‘当(dang)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)酺(pu)(pu)(pu)。’玄谓(wei)《校人职(zhi)》又(you)有(you)(you)‘冬(dong)祭(ji)马步’,则未(wei)(wei)知(zhi)(zhi)此(ci)世(shi)所云(yun)蝝螟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)酺(pu)(pu)(pu)与(yu)?人鬼之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)步与(yu)?盖(gai)亦为(wei)(wei)(wei)(wei)(wei)(wei)(wei)坛位如雩禜。云(yun)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)无饮(yin)(yin)酒(jiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li),因(yin)祭(ji)酺(pu)(pu)(pu)而(er)(er)(er)(er)与(yu)其民(min)(min)以(yi)(yi)(yi)长幼(you)(you)相(xiang)酬(chou)(chou)酢焉。”郑於(wu)(wu)(wu)彼(bi)虽(sui)以(yi)(yi)(yi)酺(pu)(pu)(pu)步为(wei)(wei)(wei)(wei)(wei)(wei)(wei)疑,而(er)(er)(er)(er)以(yi)(yi)(yi)酺(pu)(pu)(pu)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)正(zheng),故(gu)(gu)(gu)(gu)(gu)此(ci)以(yi)(yi)(yi)酺(pu)(pu)(pu)言之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。蝝螟,食(shi)穀之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)虫,害及人物,此(ci)神(shen)能(neng)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)灾害,故(gu)(gu)(gu)(gu)(gu)祭(ji)以(yi)(yi)(yi)止之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。因(yin)此(ci)祭(ji)酺(pu)(pu)(pu)聚钱(qian)饮(yin)(yin)酒(jiu),故(gu)(gu)(gu)(gu)(gu)后世(shi)听民(min)(min)聚饮(yin)(yin),皆谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)酺(pu)(pu)(pu)。《汉书》每有(you)(you)嘉庆,令民(min)(min)大酺(pu)(pu)(pu)五(wu)日(ri),是(shi)(shi)其事也。彼(bi)注云(yun)“因(yin)祭(ji)酺(pu)(pu)(pu)而(er)(er)(er)(er)与(yu)其民(min)(min)长幼(you)(you)相(xiang)酬(chou)(chou)”,即此(ci)合(he)醵(ju)(ju)也。《礼(li)器》云(yun):“曾(ceng)子(zi)曰:‘《周(zhou)礼(li)》其犹醵(ju)(ju)与(yu)?’”注云(yun)“合(he)钱(qian)饮(yin)(yin)酒(jiu)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)醵(ju)(ju)。王居明堂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li),乃命国醵(ju)(ju)”是(shi)(shi)也。《族(zu)(zu)(zu)(zu)(zu)(zu)(zu)师》虽(sui)云(yun)祭(ji)酺(pu)(pu)(pu),不(bu)言即为(wei)(wei)(wei)(wei)(wei)(wei)(wei)醵(ju)(ju);《饮(yin)(yin)酒(jiu)礼(li)记》自(zi)有(you)(you)醵(ju)(ju)语(yu),不(bu)云(yun)醵(ju)(ju)是(shi)(shi)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)法(fa)。郑知(zhi)(zhi)祭(ji)酺(pu)(pu)(pu)必(bi)(bi)有(you)(you)饮(yin)(yin)酒(jiu),合(he)醵(ju)(ju)是(shi)(shi)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)法(fa)者,以(yi)(yi)(yi)《族(zu)(zu)(zu)(zu)(zu)(zu)(zu)师》上文(wen)云(yun)月吉,则属(shu)(shu)民(min)(min)而(er)(er)(er)(er)读邦法(fa),书其孝悌(ti)睦姻有(you)(you)学者,即云(yun)春秋(qiu)祭(ji)酺(pu)(pu)(pu)亦如之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。是(shi)(shi)於(wu)(wu)(wu)祭(ji)酺(pu)(pu)(pu)亦属(shu)(shu)民(min)(min)读法(fa),因(yin)祭(ji)而(er)(er)(er)(er)聚族(zu)(zu)(zu)(zu)(zu)(zu)(zu)民(min)(min),明其必(bi)(bi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)行礼(li),不(bu)可徒然(ran)。又(you)以(yi)(yi)(yi)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)无饮(yin)(yin)酒(jiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li),故(gu)(gu)(gu)(gu)(gu)知(zhi)(zhi)因(yin)祭(ji)酺(pu)(pu)(pu),必(bi)(bi)合(he)钱(qian)饮(yin)(yin)酒(jiu),与(yu)其民(min)(min)长幼(you)(you)相(xiang)酬(chou)(chou)酢也。《乡(xiang)(xiang)(xiang)饮(yin)(yin)酒(jiu)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li),州长於(wu)(wu)(wu)春秋(qiu)有(you)(you)属(shu)(shu)民(min)(min)射於(wu)(wu)(wu)州序之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li),党正(zheng)於(wu)(wu)(wu)国索鬼神(shen)而(er)(er)(er)(er)祭(ji)祀,有(you)(you)属(shu)(shu)民(min)(min)饮(yin)(yin)酒(jiu)于(yu)序以(yi)(yi)(yi)正(zheng)齿位之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li),此(ci)皆礼(li)有(you)(you)饮(yin)(yin)酒(jiu),当(dang)以(yi)(yi)(yi)公物供之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),无为(wei)(wei)(wei)(wei)(wei)(wei)(wei)须合(he)钱(qian)也。唯族(zu)(zu)(zu)(zu)(zu)(zu)(zu)无饮(yin)(yin)酒(jiu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li),明合(he)钱(qian)饮(yin)(yin)酒(jiu),是(shi)(shi)《族(zu)(zu)(zu)(zu)(zu)(zu)(zu)师》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法(fa),故(gu)(gu)(gu)(gu)(gu)笺(jian)以(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)同(tong)族(zu)(zu)(zu)(zu)(zu)(zu)(zu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)。

百室盈止,妇子宁止。杀时犉牡,有捄其角。以似以续,续古之人。黄牛黑唇曰犉。社稷之牛角尺。以似以续,嗣前岁,续往事也。笺云:捄,角貌。五穀毕入,妇子则安,无行馌之事,於是杀牲报祭社稷。嗣前岁者,复求有丰年也。续往事者,复以养人也。续古之人,求有良司啬也。
  ○犉,如纯(chun)反(fan),本亦作(zuo)“犉”。捄音虬。复,扶(fu)又反(fan)。下(xia)同(tong)。

[疏]传“黄牛”至“往事”。
  ○正义曰:《释畜》直云“黑唇犉”,以言黑唇,明不与身同色。牛之黄者众,故知黄牛也。某氏亦云“黄牛黑唇曰犉”,取此传为说也。《地官·牧人》云:“凡阴祀,用黝生毛之。”注云:“阴祀,祭地北郊及社稷也。”然则社稷用黝,牛色以黑。而用黄者,盖正礼用黝,至於报功,以社是土神,故用黄色,仍用黑唇也。以经言角,辨角之长短,故云“社稷之牛角尺”也。《王制》云:“祭天地之牛,角茧栗。宗庙之牛,角握。宾客之牛,角尺。”无社稷之文。卑於宗庙,宜与宾客同尺也。《礼纬·稽命征》云:“宗庙社稷角握。”此笺不易毛传,盖以《礼纬》难信,不据以为正也。社稷太牢,独云牛者,牛三牲为大,故特言之。“以似以续”,似训为嗣,嗣续俱是继前之言,故为嗣前岁、续往岁之事。前、往,一也,皆求明年,使续今年,据明年而言,故谓今年为前、往也。
  ○笺“捄角”至“司啬”。
  ○正义(yi)曰:此(ci)“有(you)捄其(qi)(qi)(qi)(qi)角(jiao)”,与“兕(si)觥其(qi)(qi)(qi)(qi)”、“角(jiao)弓其(qi)(qi)(qi)(qi)”,皆与角(jiao)共文(wen),故(gu)(gu)(gu)为(wei)角(jiao)貌。以(yi)上(shang)(shang)言(yan)“其(qi)(qi)(qi)(qi)饟(xiang)”,是(shi)妇子(zi)所为(wei),此(ci)言(yan)“宁止”,遥结(jie)上(shang)(shang)句,故(gu)(gu)(gu)知安无(wu)行(xing)馌之(zhi)(zhi)(zhi)(zhi)事(shi)。序云“秋报(bao)社(she)稷(ji)”,故(gu)(gu)(gu)云“於是(shi)杀牲以(yi)报(bao)祭(ji)(ji)社(she)稷(ji)”也(ye)(ye)。此(ci)为(wei)年(nian)丰(feng)(feng)报(bao)祭(ji)(ji),而(er)云更求(qiu)嗣(si)(si)续(xu)(xu),故(gu)(gu)(gu)知嗣(si)(si)前(qian)岁者(zhe),复(fu)求(qiu)有(you)丰(feng)(feng)年(nian)也(ye)(ye)。续(xu)(xu)往(wang)事(shi)者(zhe),复(fu)求(qiu)以(yi)养(yang)人(ren)也(ye)(ye)。言(yan)今岁已有(you)丰(feng)(feng)年(nian),得穀养(yang)人(ren),求(qiu)今后岁复(fu)然(ran)也(ye)(ye)。嗣(si)(si)、续(xu)(xu)一义(yi)也(ye)(ye),丰(feng)(feng)年(nian)、养(yang)人(ren)亦(yi)(yi)一事(shi),笺因其(qi)(qi)(qi)(qi)异文(wen)而(er)分属(shu)之(zhi)(zhi)(zhi)(zhi)耳。《甫(fu)田》云“以(yi)介我(wo)稷(ji)黍(shu)”,是(shi)求(qiu)有(you)年(nian)也(ye)(ye)。“以(yi)穀我(wo)士女”,是(shi)求(qiu)养(yang)人(ren)也(ye)(ye)。“续(xu)(xu)古之(zhi)(zhi)(zhi)(zhi)人(ren)”,文(wen)连犉牡之(zhi)(zhi)(zhi)(zhi)末,则(ze)亦(yi)(yi)祭(ji)(ji)求(qiu)之(zhi)(zhi)(zhi)(zhi)。非(fei)人(ren)无(wu)以(yi)续(xu)(xu)人(ren),明(ming)求(qiu)将来(lai)之(zhi)(zhi)(zhi)(zhi)人(ren),使续(xu)(xu)往(wang)古之(zhi)(zhi)(zhi)(zhi)人(ren)。农事(shi)须人(ren),唯司(si)(si)啬(se)耳,故(gu)(gu)(gu)知求(qiu)有(you)良司(si)(si)啬(se),谓求(qiu)善田畯也(ye)(ye)。言(yan)得善官教民(min),可以(yi)益使年(nian)丰(feng)(feng)故(gu)(gu)(gu)也(ye)(ye)。司(si)(si)啬(se),己所选择,而(er)祭(ji)(ji)神求(qiu)之(zhi)(zhi)(zhi)(zhi)者(zhe),得贤(xian)以(yi)否,亦(yi)(yi)是(shi)神明(ming)所助(zhu),故(gu)(gu)(gu)因祭(ji)(ji)求(qiu)之(zhi)(zhi)(zhi)(zhi)。

《良耜》一章,二(er)十(shi)三句。

《丝衣》,绎宾尸也。高子曰:“灵星之尸也。”绎,又祭也。天子诸侯曰绎,以祭之明日。卿大夫曰宾尸,与祭同日。周曰绎,商谓之肜。
  ○绎(yi),丝衣,绎(yi)祭(ji)之(zhi)服,音(yin)亦,祭(ji)之(zhi)明日又祭(ji)也。字书(shu)作“礻”。融,馀戎(rong)反,《尚书(shu)》作肜,音(yin)同。

[疏]“《丝衣》九句”。
  ○正义曰:《丝衣》诗者,绎宾尸之乐歌也。谓周公、成王太平之时,祭宗庙之明日,又设祭事,以寻绎昨日之祭,谓之为绎。以宾事所祭之尸,行之得礼。诗人述其事而为此歌焉。经之所陈,皆绎祭始末之事也。子夏作序,则唯此一句而已。后世有“高子”者,别论他事。云“灵星之尸”,言祭灵星之时,以人为尸。后人以高子言灵星尚有尸,宗庙之祭有尸,必矣,故引高子之言,以证宾尸之事。子夏说受圣旨,不须引人为证。毛公分序篇端,於时已有此语,必是子夏之后,毛公之前,有人著之,史传无文,不知谁著之,故《郑志》答张逸云:“高子之言,非毛公后人著之。”止言“非毛公后人”,亦不知前人为谁也。以郑言“非毛公后人著之”,不云《诗》序本有此文,则知郑意不以此为子夏之言也。郑知非毛公后人著之者,郑玄去毛公未为久远,此书有所传授,故知毛时有之。若是后人著之,则郑宜除去,答之以此,明己不去之意,以毛公之时,已有此言故也。高子者,不知何人。孟轲弟子有公孙丑者,称高子之言以问孟子,则高子与孟子同时。赵岐以为齐人。此言高子,盖彼是也。灵星者,不知何星。《汉书·郊祀志》云:“高祖诏御史:其令天下立灵星祠。”张晏曰:“龙星左角曰天田,则农祥也。晨见而祭之。”史传之说灵星,唯有此耳。未知高子所言,是此以否。
  ○笺“绎又”至“之肜”。
  ○正义(yi)曰(yue)(yue)(yue)(yue)(yue):“绎(yi)(yi)(yi)(yi),又祭(ji)(ji)(ji)”,《释天》文。李巡曰(yue)(yue)(yue)(yue)(yue):“绎(yi)(yi)(yi)(yi),明日(ri)复(fu)祭(ji)(ji)(ji)。”曰(yue)(yue)(yue)(yue)(yue)“又祭(ji)(ji)(ji)”,知(zhi)天子诸侯(hou)同(tong)名(ming)曰(yue)(yue)(yue)(yue)(yue)绎(yi)(yi)(yi)(yi)。以祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)明日(ri)者(zhe),宣(xuan)八年六月,“辛(xin)巳(si),有(you)事(shi)(shi)于(yu)(yu)太庙。仲遂卒于(yu)(yu)垂(chui)。壬午(wu),犹绎(yi)(yi)(yi)(yi)”。有(you)事(shi)(shi),谓(wei)(wei)祭(ji)(ji)(ji)事(shi)(shi)也。以辛(xin)巳(si)日(ri)祭(ji)(ji)(ji),壬午(wu)而绎(yi)(yi)(yi)(yi),是(shi)鲁为(wei)诸侯(hou)用祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)明日(ri),此(ci)则天子之(zhi)(zhi)(zhi)礼(li)(li)(li),同(tong)名(ming)曰(yue)(yue)(yue)(yue)(yue)绎(yi)(yi)(yi)(yi),故(gu)知(zhi)天子亦(yi)以祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)明日(ri)也。故(gu)《公(gong)羊传》曰(yue)(yue)(yue)(yue)(yue):“绎(yi)(yi)(yi)(yi)者(zhe)何?祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)明日(ri)也。”知(zhi)卿(qing)大夫(fu)曰(yue)(yue)(yue)(yue)(yue)宾(bin)尸(shi)(shi)(shi)(shi)(shi)者(zhe),今(jin)《少牢馈食礼(li)(li)(li)》者(zhe),卿(qing)大夫(fu)之(zhi)(zhi)(zhi)祭(ji)(ji)(ji)礼(li)(li)(li)也,其(qi)(qi)下篇《有(you)司(si)彻》云:“若不(bu)宾(bin)尸(shi)(shi)(shi)(shi)(shi)。”注云:“不(bu)宾(bin)尸(shi)(shi)(shi)(shi)(shi),谓(wei)(wei)下大夫(fu)也。”以言“若不(bu)宾(bin)尸(shi)(shi)(shi)(shi)(shi)”,是(shi)对(dui)有(you)宾(bin)尸(shi)(shi)(shi)(shi)(shi)者(zhe),《有(you)司(si)彻》所行(xing),即(ji)宾(bin)尸(shi)(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)礼(li)(li)(li),是(shi)卿(qing)大夫(fu)曰(yue)(yue)(yue)(yue)(yue)“宾(bin)尸(shi)(shi)(shi)(shi)(shi)”。案其(qi)(qi)礼(li)(li)(li)非异日(ri)之(zhi)(zhi)(zhi)事(shi)(shi),故(gu)知(zhi)与祭(ji)(ji)(ji)同(tong)日(ri)。然(ran)则天子诸侯(hou)谓(wei)(wei)之(zhi)(zhi)(zhi)绎(yi)(yi)(yi)(yi),卿(qing)大夫(fu)谓(wei)(wei)之(zhi)(zhi)(zhi)宾(bin)尸(shi)(shi)(shi)(shi)(shi),是(shi)绎(yi)(yi)(yi)(yi)与宾(bin)尸(shi)(shi)(shi)(shi)(shi)事(shi)(shi)不(bu)同(tong)矣。而此(ci)序(xu)云“绎(yi)(yi)(yi)(yi)宾(bin)尸(shi)(shi)(shi)(shi)(shi)”者(zhe),绎(yi)(yi)(yi)(yi)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)礼(li)(li)(li),主(zhu)为(wei)宾(bin)事(shi)(shi)此(ci)尸(shi)(shi)(shi)(shi)(shi),但天子诸侯(hou)礼(li)(li)(li)大,异日(ri)为(wei)之(zhi)(zhi)(zhi),别(bie)(bie)为(wei)立(li)名(ming),谓(wei)(wei)之(zhi)(zhi)(zhi)为(wei)绎(yi)(yi)(yi)(yi),言其(qi)(qi)寻绎(yi)(yi)(yi)(yi)昨日(ri);卿(qing)大夫(fu)礼(li)(li)(li)小,同(tong)日(ri)为(wei)之(zhi)(zhi)(zhi),不(bu)别(bie)(bie)立(li)名(ming),直指其(qi)(qi)事(shi)(shi),谓(wei)(wei)之(zhi)(zhi)(zhi)宾(bin)尸(shi)(shi)(shi)(shi)(shi)耳。此(ci)序(xu)言绎(yi)(yi)(yi)(yi)者(zhe),是(shi)此(ci)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)名(ming)。宾(bin)尸(shi)(shi)(shi)(shi)(shi)是(shi)此(ci)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)事(shi)(shi),故(gu)特详(xiang)其(qi)(qi)文也。周(zhou)(zhou)曰(yue)(yue)(yue)(yue)(yue)绎(yi)(yi)(yi)(yi),商(shang)谓(wei)(wei)之(zhi)(zhi)(zhi)肜(rong)者(zhe),因绎(yi)(yi)(yi)(yi)又祭(ji)(ji)(ji),遂取《释天》以明异代之(zhi)(zhi)(zhi)礼(li)(li)(li)别(bie)(bie)也。彼云“周(zhou)(zhou)曰(yue)(yue)(yue)(yue)(yue)绎(yi)(yi)(yi)(yi),商(shang)曰(yue)(yue)(yue)(yue)(yue)肜(rong)”,孙炎曰(yue)(yue)(yue)(yue)(yue):“肜(rong)者(zhe),亦(yi)相寻不(bu)绝之(zhi)(zhi)(zhi)意。《尚书》有(you)《高宗肜(rong)日(ri)》,是(shi)其(qi)(qi)事(shi)(shi)也。”

丝衣其紑,载弁俅俅。自堂徂基,自羊徂牛;鼐鼎及鼒,丝衣,祭服也。紑,絜鲜貌。俅俅,恭顺貌。基,门塾之基。自羊徂牛,言先小后大也。大鼎谓之鼐。小鼎谓之鼒。笺云:载,犹戴也。弁,爵弁也。爵弁而祭於王,士服也。绎礼轻,使士升门堂,视壶濯及笾豆之属,降往於基,告濯具,又视牲从羊之牛,反告充已,乃举鼎幂告洁,礼之次也。鼎圜弇上谓之鼒。
  ○紑(fou),孚浮(fu)反(fan)(fan),徐(xu)孚不反(fan)(fan),又音(yin)(yin)培,又音(yin)(yin)弗。载(zai)如字,又音(yin)(yin)戴(dai),同(tong)。弁(bian),皮(pi)变反(fan)(fan)。俅音(yin)(yin)求,恭慎也。《说文》作(zuo)“絿”,同(tong)。鼐(nai),乃代反(fan)(fan),郭音(yin)(yin)乃。鼒音(yin)(yin)兹,徐(xu)音(yin)(yin)灾,郭音(yin)(yin)才,《说文》作(zuo)“鎡(zi)”字,音(yin)(yin)兹。塾(shu)音(yin)(yin)孰(shu),门侧堂也。或音(yin)(yin)育。幂,亡历反(fan)(fan),本亦作(zuo)“{冖鼎}”。圜音(yin)(yin)圆。弇,古奄(yan)字。

[疏]“丝衣其紑”。
  ○正义曰:此述绎祭之事。上五句言祭之初,下四句言祭之末。初言卑者恭顺,则当祭尊者可知。祭末举其不慢,则当祭敬明矣。是举终始以见中,举轻以明重。上言於祭之前,使士之行礼,在身所服,以丝为衣,其色紑然而鲜絜。在首载其爵色之麻弁,其貌俅俅而恭顺。此丝衣载弁之人,从门堂之上,既视壶濯及笾豆,降往於门塾之基,告君以濯具。更视三牲,从羊而往牛,所以告肥充,又发举其鼐鼎及鼒鼎之覆幂,而告此鼎之絜矣。祭之初,使卑者行事,尚能恭顺,故至於当祭事尸,礼无失者,以此至於祭末,旅酬之节,兕觥罚爵,其然徒设,无所用之。所以然者,由此助祭饮美酒者,皆思自安,不讙哗,不傲慢,每事如礼,故无所罚。恭顺如此,当於神明,是得寿考之休征。言祭而得礼,必将得福,故美而歌之。
  ○传“丝衣”至“之鼒”。
  ○正义曰:此述祭事,故知丝为之,故云“丝衣,祭服”。传虽不解弁,亦当以为爵弁。爵弁之服,玄衣纁裳,皆以丝为之,故云丝衣也。丝衣与紑共文,故为絜鲜貌也。载弁,谓人戴弁也。戴弁者捄々,则俅俅人貌,故为恭顺貌也。基,门塾之基者,《释宫》云:“门侧之堂谓之塾。”孙炎曰:“夹门堂也。”《冬官·匠人》云:“门堂三之二。”注云:“以为塾也。”《白虎通》云:“所以必有塾何?欲以饰门,因取其名。明臣下当见於君,必熟思其事,是塾为门之堂也。直言‘自堂徂基’何?知非庙堂之基者。以绎礼在门,不在庙,故知非庙堂也。”《郊特牲》曰:“绎之於库门内,祊之於东方,失之矣。”绎於门内为失,明其当在门外。祊以东方为失,明其当在西方。是祊之与绎,一时之事,故注云:“祊之礼宜於庙门外之西室,绎又於其堂,神位在西,二者同时,而大名曰绎。”又《礼器》曰:“为祊乎外。”注云:“祊祭,明日之绎祭也。谓之祊者,於庙门外之傍,因名焉。其祭之礼,既设祭於室,而事尸於堂。孝子求神非一处也。”以此二注言之,则祊、绎大同,而绎统名焉。绎必在门,故知基是门塾之基,谓庙门外西夹之堂基也。“自羊徂牛”,是从此往彼,为先后之次,故知诗意言先小后大,为行事之渐也。《释器》云:“鼎绝大者谓之鼐。”鼐既绝大,鼒自然小,故曰“小鼎谓之鼒”。此经自堂徂基,但言所往之处,不言所为之事。牛羊但言所视之物,不言所往之处,互相足也。鼐及鼒不言自徂,蒙上自徂之文。鼎则先大后小,与牛羊异者,取鼒为韵,故变其文也。
  ○笺“载犹”至“之鼒”。
  ○正(zheng)(zheng)义曰:载(zai)(zai)者,在(zai)上之(zhi)(zhi)(zhi)名,故(gu)(gu)经(jing)称载(zai)(zai)弁(bian)(bian)(bian)(bian),若言以(yi)(yi)头戴之(zhi)(zhi)(zhi),则(ze)於(wu)人(ren)易晓,故(gu)(gu)云(yun)载(zai)(zai)犹戴也(ye)。礼(li)(li)(li)有(you)冠(guan)弁(bian)(bian)(bian)(bian)、韦(wei)弁(bian)(bian)(bian)(bian)、皮(pi)弁(bian)(bian)(bian)(bian),皆不(bu)(bu)(bu)以(yi)(yi)丝为(wei)衣,且非祭(ji)祀之(zhi)(zhi)(zhi)服。《杂(za)记(ji)》云(yun):“士(shi)(shi)弁(bian)(bian)(bian)(bian)而(er)祭(ji)於(wu)公,冠(guan)而(er)祭(ji)於(wu)己(ji)。”《士(shi)(shi)冠(guan)礼(li)(li)(li)》有(you)爵弁(bian)(bian)(bian)(bian)服纯衣,与此(ci)(ci)(ci)(ci)丝衣相(xiang)当,故(gu)(gu)知(zhi)(zhi)此(ci)(ci)(ci)(ci)弁(bian)(bian)(bian)(bian)是(shi)(shi)爵弁(bian)(bian)(bian)(bian),士(shi)(shi)服之(zhi)(zhi)(zhi)以(yi)(yi)助君(jun)祭(ji)也(ye)。又解(jie)天(tian)子之(zhi)(zhi)(zhi)朝,群官多矣,所以(yi)(yi)不(bu)(bu)(bu)使服冕之(zhi)(zhi)(zhi)人(ren),而(er)使戴弁(bian)(bian)(bian)(bian)之(zhi)(zhi)(zhi)意,由绎(yi)之(zhi)(zhi)(zhi)礼(li)(li)(li)轻,故(gu)(gu)使士(shi)(shi)也(ye)。若正(zheng)(zheng)祭(ji),则(ze)《小宗伯(bo)(bo)》云(yun):“视(shi)(shi)涤濯(zhuo)(zhuo),祭(ji)之(zhi)(zhi)(zhi)日,逆齐(qi)省(sheng)镬,告(gao)时(shi)於(wu)王,告(gao)备於(wu)王。”彼正(zheng)(zheng)祭(ji)重(zhong),使小宗伯(bo)(bo)。此(ci)(ci)(ci)(ci)绎(yi)祭(ji)轻,故(gu)(gu)使士(shi)(shi),盖亦宗伯(bo)(bo)之(zhi)(zhi)(zhi)属士(shi)(shi)也(ye)。知(zhi)(zhi)使士(shi)(shi)升门堂视(shi)(shi)壶濯(zhuo)(zhuo)及(ji)笾豆(dou)者,以(yi)(yi)《特牲(sheng)(sheng)》虽则(ze)士(shi)(shi)礼(li)(li)(li),而(er)士(shi)(shi)卑,不(bu)(bu)(bu)嫌其(qi)(qi)礼(li)(li)(li)得同君(jun),故(gu)(gu)准(zhun)(zhun)《特牲(sheng)(sheng)》为(wei)说。《特牲(sheng)(sheng)》先夕陈(chen)事(shi),主人(ren)即位於(wu)堂下。“宗人(ren)升自西阶,视(shi)(shi)壶濯(zhuo)(zhuo)及(ji)笾豆(dou),反降,东(dong)北(bei)面,告(gao)濯(zhuo)(zhuo)具(ju)。主人(ren)出,复(fu)外位。宗人(ren)视(shi)(shi)牲(sheng)(sheng)告(gao)充。宗人(ren)举鼎(ding)(ding)幂(mi)(mi)告(gao)洁(jie)”。彼先视(shi)(shi)濯(zhuo)(zhuo)笾豆(dou),次(ci)视(shi)(shi)牲(sheng)(sheng),次(ci)举幂(mi)(mi),先后与此(ci)(ci)(ci)(ci)羊(yang)(yang)牛(niu)鼐(nai)次(ci)第正(zheng)(zheng)同。“自堂徂(cu)基”,文在(zai)牛(niu)羊(yang)(yang)之(zhi)(zhi)(zhi)上,自然是(shi)(shi)视(shi)(shi)壶濯(zhuo)(zhuo)笾豆(dou)矣。以(yi)(yi)此(ci)(ci)(ci)(ci)知(zhi)(zhi)“自堂徂(cu)基”是(shi)(shi)告(gao)濯(zhuo)(zhuo)具(ju),从羊(yang)(yang)之(zhi)(zhi)(zhi)牛(niu)是(shi)(shi)告(gao)充,鼐(nai)鼎(ding)(ding)及(ji)鼒是(shi)(shi)举幂(mi)(mi)告(gao)絜也(ye)。礼(li)(li)(li)之(zhi)(zhi)(zhi)次(ci)者,谓《特牲(sheng)(sheng)》之(zhi)(zhi)(zhi)礼(li)(li)(li)为(wei)此(ci)(ci)(ci)(ci)次(ci),故(gu)(gu)准(zhun)(zhun)之(zhi)(zhi)(zhi)以(yi)(yi)说天(tian)子之(zhi)(zhi)(zhi)礼(li)(li)(li)也(ye)。“鼎(ding)(ding)圜弇(yan)上谓之(zhi)(zhi)(zhi)鼒”,《释器》文。孙炎曰:“鼎(ding)(ding)敛上而(er)小口者。”以(yi)(yi)传直(zhi)言小鼎(ding)(ding),不(bu)(bu)(bu)说其(qi)(qi)形(xing),故(gu)(gu)取《尔雅》文以(yi)(yi)足之(zhi)(zhi)(zhi)。

兕觥其。旨酒思柔。不吴不敖,胡考之休!吴,哗也。考,成也。笺云:柔,安也。绎之旅士用兕觥变於祭也,饮美酒者皆思自安,不讙哗,不敖慢也,此得寿考之休征。
  ○,字(zi)又(you)作(zuo)“兕(si)”,徐履反。觥(gong),古横反,罚爵也(ye),字(zi)又(you)作(zuo)“觵”,同。斛音(yin)虬,本又(you)作(zuo)“”。吴,旧(jiu)如字(zi),《说文》作(zuo)吴。吴,大言(yan)也(ye)。何(he)承(cheng)天(tian)云:“吴字(zi)误(wu),当作(zuo){口大},从口,下大,故鱼之大口者名{口大},胡(hu)化(hua)反。此音(yin)恐惊俗也(ye),音(yin)话(hua)。”敖,五诰(gao)反,本又(you)作(zuo)“傲”。注(zhu)同。哗音(yin)花(hua)。讙,火官反,又(you)火元反。慢,亡谏(jian)反。

[疏]传“吴,哗。考,成”。
  ○正义曰:人自娱乐,必讙哗为声,故以娱为哗也。定本“娱”作“吴”。“考,成”,《释诂》文。
  ○笺“柔安”至“休征”。
  ○正(zheng)义曰:“柔(rou),安”,《释诂》文。《少牢》、《特牲》大夫(fu)士(shi)之(zhi)(zhi)祭(ji)(ji)也(ye)(ye),其(qi)礼小於天子(zi),尚无(wu)兕(si)觥(gong),故知天子(zi)正(zheng)祭(ji)(ji)无(wu)兕(si)觥(gong)矣。今(jin)此(ci)绎之(zhi)(zhi)礼纯(chun),至旅酬而(er)用兕(si)觥(gong),变於正(zheng)祭(ji)(ji)也(ye)(ye)。知至旅而(er)用之(zhi)(zhi)者(zhe),兕(si)觥(gong)所以(yi)(yi)(yi)罚失礼,未旅之(zhi)(zhi)前,无(wu)所可(ke)罚,至旅而(er)可(ke)献酬交错,或容失礼,宜(yi)於此(ci)时(shi)设之(zhi)(zhi)也(ye)(ye)。《有司彻》是大夫(fu)宾尸之(zhi)(zhi)礼,犹天子(zi)之(zhi)(zhi)绎,所以(yi)(yi)(yi)无(wu)兕(si)觥(gong)。解者(zhe)以(yi)(yi)(yi)大夫(fu)礼小,即(ji)以(yi)(yi)(yi)祭(ji)(ji)日行事(shi),未宜(yi)有失,故无(wu)也(ye)(ye)。上经说(shuo)祭(ji)(ji)初(chu)行礼,唯(wei)谓士(shi)耳。此(ci)言(yan)饮美酒皆思自安,则是诸助祭(ji)(ji)者(zhe),非独士(shi)也(ye)(ye)。以(yi)(yi)(yi)祭(ji)(ji)末多倦怠傲慢,故美其(qi)於祭(ji)(ji)之(zhi)(zhi)末能不(bu)讙哗,不(bu)傲慢,则於祭(ji)(ji)前齐敬,明矣。恭敬明神必将获福,故以(yi)(yi)(yi)此(ci)得寿(shou)考之(zhi)(zhi)休征。寿(shou)考,未然(ran)之(zhi)(zhi)事(shi),故言(yan)征也(ye)(ye)。

《丝衣》一章,九句。

《酌》,告成《大武》也。言能酌先祖之道,以养天下也。周公居摄六年,制礼作乐,归政成王,乃后祭於庙而奏之。其始成告之而已。
  ○酌音灼,字亦(yi)作“汋(zhuo)”。大如字,徐音泰。

[疏]“《酌》九句”。
  ○正义曰:《酌》诗者,告成《大武》之乐歌也。谓周公摄政六年,象武王之事,作《大武》之乐既成,而告於庙。作者睹其乐成,而思其武功,述之而作此歌焉。此经无酌字,序又说名“酌”之意,言武王能酌取先祖之道,以养天下之民,故名篇为《酌》。毛以为,述武王取纣之事,即是《武》乐所象。郑以为,武王克殷,用文王之道,故经述文王之事,以昭成功所由。功成而作此乐,所以上本之也。言“告成《大武》”,不言所告之庙。《有瞽》“始作乐而合乎太祖”,此亦当告太祖也。《大司乐》“舞《大武》以享先祖”,然则诸庙之中,皆用此乐,或亦遍告群庙也。言酌先祖之道者,周之先祖,后稷以来,先世多有美道,武王酌取用之,除残去暴,育养天下,故诗人为篇立名,谓之为《酌》。序其名篇之意,於经无所当也。郑以经陈文王之道,武王得而用之,亦是酌取之义,但所酌之事不止此耳。经有“遵养时晦”,毛谓武王取纣,郑为文王养纣,此言以养天下,则是爱养万民,非养纣身。虽养字为同,非经养也。酌,《左传》作“汋”,古今字耳。
  ○笺“周公”至“而已”。
  ○正义曰:“周(zhou)公(gong)摄(she)政(zheng)六(liu)年,制(zhi)礼(li)(li)作(zuo)乐”,《明(ming)堂位》文。虽六(liu)年已作(zuo),归政(zheng)成(cheng)王乃后祭於庙(miao)而(er)(er)奏之(zhi)(zhi)(zhi)(zhi),初(chu)成(cheng)之(zhi)(zhi)(zhi)(zhi)时(shi)未奏用也(ye),其始成(cheng),告之(zhi)(zhi)(zhi)(zhi)而(er)(er)已,故此(ci)(ci)篇歌其告成(cheng)之(zhi)(zhi)(zhi)(zhi)事(shi)。言此(ci)(ci)者,以明(ming)告之(zhi)(zhi)(zhi)(zhi)早晚,谓在居摄(she)六(liu)年告之(zhi)(zhi)(zhi)(zhi)也(ye)。知然者,以《洛诰》为摄(she)政(zheng)七年之(zhi)(zhi)(zhi)(zhi)事(shi),而(er)(er)经(jing)称周(zhou)公(gong)戒成(cheng)王云(yun):“肇称殷礼(li)(li),祀於新邑。”明(ming)待(dai)成(cheng)王即政(zheng),乃行(xing)《周(zhou)礼(li)(li)》。礼(li)(li)既如此(ci)(ci),乐亦(yi)宜(yi)然,故知《大武》之(zhi)(zhi)(zhi)(zhi)乐,归政(zheng)成(cheng)王始祭庙(miao)奏,周(zhou)公(gong)初(chu)成(cheng)之(zhi)(zhi)(zhi)(zhi)日,告之(zhi)(zhi)(zhi)(zhi)而(er)(er)已。

於铄王师,遵养时晦。时纯熙矣,是用大介。铄,美。遵,率。养,取。晦,昧也。笺云:纯,大。熙,兴。介,助也。於美乎文王之用师,率殷之叛国以事纣,养是闇昧之君,以老其恶,是周道大兴,而天下归往矣,故有致死之士助之。
  ○於音乌。注同,铄,舒灼(zhuo)反。

[疏]“於铄王师”。
  ○毛以为,因告《大武》之成,故歌武王之事。於乎美哉,武王之用师也,率此师以取是闇昧之君。谓诛纣以定天下。由既诛纣,故於是令周道大明盛矣。是大明之故,遂有大而又大,谓致今时之太平也。又本用师取昧之事,所以为可美者,以我周家用天人之和而受。之言以和受殷,非苟用强力也。蹻蹻然有威武之貌者,我武王之所为,则用此武而有嗣文王之功。王能如是,故叹美之,实维尔王之事,信得用师之道,以此故作为《大武》,以象其事。郑以为,《大武》象武王伐纣,本由文王之功,故因告成《大武》,追美文王之事。於乎美哉,文王之用师众也,乃率殷之叛国,养是暗昧之君,以成其恶,故民服文王能以多事寡,以是周道乃大兴矣。由有至美之德,诚义足以感人,是以大贤士来而助之。贤士既来,我文王宠而受之。来者既受用,故蹻蹻然有威武之士竞於我王之造。言其皆来造王,王则宠而用之。以此而有嗣续,言其传相致达,续来不绝。由是武王因之,得成功作乐,故叹美之。实维以武王之事,信得用师之道。言武王以文王之故,故得道也。
  ○传“铄美”至“晦昧”。
  ○正义曰:“铄,美”,《释诂》文。又云:“遵、率,循也。”俱训为循,是遵得为率。武王於纣,养而取之,故以养为取。宣十二年《左传》引此云:“遵养时晦”,耆昧也。故转晦为昧,言取是暗昧,则谓武王取纣,不得与郑同也。又缉熙之训,皆为光明。介字,毛皆为大,则此亦宜然。王肃云:“於乎美哉,武王之用众也,率以取是昧。谓诛纣定天下以除昧也,於是道大明。是用有大大,言太平也。”
  ○笺“纯大”至“助之”。
  ○正义曰:“纯,大(da)。熙,兴”,皆《释诂》文(wen)(wen)(wen)(wen)。以(yi)卒句(ju)乃言信得用师之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao),於(wu)此(ci)未宜叹其大(da)大(da),故(gu)(gu)依(yi)常训,以(yi)介为助(zhu)。以(yi)武(wu)(wu)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)业因(yin)於(wu)文(wen)(wen)(wen)(wen)王(wang),养(yang)(yang)纣(zhou)(zhou)不伐,是(shi)文(wen)(wen)(wen)(wen)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)事,此(ci)说大(da)武(wu)(wu)功成,文(wen)(wen)(wen)(wen)宜本之(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)父(fu),故(gu)(gu)以(yi)为美文(wen)(wen)(wen)(wen)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)师。养(yang)(yang)者,承事之(zhi)(zhi)(zhi)(zhi)(zhi)辞(ci),故(gu)(gu)云(yun)“率(lv)殷之(zhi)(zhi)(zhi)(zhi)(zhi)叛国以(yi)事纣(zhou)(zhou)”。《左传》云(yun):“耆昧也。”《皇矣》云(yun):“上帝(di)耆之(zhi)(zhi)(zhi)(zhi)(zhi)。”是(shi)养(yang)(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)至(zhi)老,故(gu)(gu)云(yun)“养(yang)(yang)是(shi)暗昧之(zhi)(zhi)(zhi)(zhi)(zhi)君(jun),以(yi)老其恶(e)”。《论语》云(yun):“三分(fen)天下(xia)有其二,以(yi)服事殷,周(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)德可谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)至(zhi)德。”孔子(zi)(zi)叹美文(wen)(wen)(wen)(wen)王(wang),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)至(zhi)德,是(shi)周(zhou)道(dao)以(yi)养(yang)(yang)纣(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)故(gu)(gu),遂得大(da)兴也。《孟子(zi)(zi)》说“伯夷避纣(zhou)(zhou),居北海之(zhi)(zhi)(zhi)(zhi)(zhi)滨(bin)。太公避纣(zhou)(zhou),居东海之(zhi)(zhi)(zhi)(zhi)(zhi)滨(bin)。闻(wen)文(wen)(wen)(wen)(wen)王(wang)作,兴而(er)归(gui)之(zhi)(zhi)(zhi)(zhi)(zhi)。二老者,天下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)大(da)老也,而(er)归(gui)之(zhi)(zhi)(zhi)(zhi)(zhi),是(shi)天下(xia)父(fu)归(gui)之(zhi)(zhi)(zhi)(zhi)(zhi)也。天下(xia)父(fu)归(gui)之(zhi)(zhi)(zhi)(zhi)(zhi),其子(zi)(zi)焉往”也。是(shi)天下(xia)归(gui)往之(zhi)(zhi)(zhi)(zhi)(zhi)也。文(wen)(wen)(wen)(wen)武(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)并归(gui)周(zhou),但下(xia)言蹻(qiao)蹻(qiao)是(shi)威(wei)武(wu)(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)貌,故(gu)(gu)云(yun)“有致死之(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)众来(lai)助(zhu)之(zhi)(zhi)(zhi)(zhi)(zhi)”。“文(wen)(wen)(wen)(wen)王(wang)率(lv)殷之(zhi)(zhi)(zhi)(zhi)(zhi)叛国以(yi)事纣(zhou)(zhou)”,襄四年《左传》文(wen)(wen)(wen)(wen)。

我龙受之,蹻蹻王之造,载用有嗣,龙,和也。蹻蹻,武貌。造,为也。笺云:龙,宠也。来助我者,我宠而受用之。蹻蹻之士,皆争来造王,王则用之。有嗣,传相致。
  ○蹻,居表反。造,毛(mao)才老反,郑七(qi)报反,诣也。传(chuan),直专反。

[疏]传“龙和”至“造为”。
  ○正义曰:龙之为和,其训未闻。《鲁颂》称“蹻蹻虎臣”,故为武貌。“造,为”,《释言》文。王肃云:“我周家以天人之和而受殷,用武德嗣文之功。”传意或然。天人之和,谓天助人从,和同与周也。
  ○笺“龙宠”至“相致”。
  ○正义曰:上(shang)言(yan)大介(jie)为大来(lai)助周,则我龙(long)受之。龙(long)此大介(jie),宠(chong)字以龙(long)为声,故(gu)龙(long)为宠(chong)也。来(lai)即宠(chong)受,人皆羡之,故(gu)蹻蹻之士(shi)争来(lai)造王(wang),而王(wang)又用之,则其馀嗣(si)续而至(zhi)。《儒行(xing)》说交友之道,久相(xiang)待,远相(xiang)致,故(gu)以“有嗣(si)”为“传相(xiang)致”也。从大介(jie)至(zhi)有嗣(si),节之为三等,言(yan)从周之士(shi)有先后而至(zhi)也。

实维尔公允师。公,事(shi)也。笺云:允,信也。王之事(shi)所以(yi)举兵克胜者,实维女之事(shi)信,得用师之道(dao)。

[疏]笺“允信”至“之道”。
  ○正义(yi)曰:“允,信”,《释诂》文。上(shang)说行文王(wang)之事(shi)(shi),至此乃述武(wu)王(wang),故言(yan)武(wu)王(wang)之事(shi)(shi),所(suo)以(yi)举兵克胜(sheng),谓伐纣胜(sheng)之也。

《酌》一章,九(jiu)句。

《桓》,讲武类祃也。桓,武志也。类也,祃也,皆师祭也。
  ○祃,马嫁(jia)反(fan)。“桓,武志也”,本或以此句为注。

[疏]“《桓》九句”。
  ○正义曰:《桓》诗者,讲武类祃之乐歌也。谓武王将欲伐殷,陈列六军,讲习武事,又为类祭於上帝,为祃祭於所征之地。治兵祭神,然后克纣。至周公、成王太平之时,诗人追述其事而为此歌焉。序又说名篇之意。桓者,威武之志。言讲武之时,军师皆武,故取桓字名篇也。此经虽有桓字,止言王身之武。名篇曰《桓》,则谓军众尽武。《谥法》“辟土服远曰桓”,是有威武之义。桓字虽出於经,而与经小异,故特解之。经之所陈,武王伐纣之后,民安年丰,克定王业,代殷为王,皆由讲武类祃得使之然。作者主美武王,意在本由类祃,故序达其意,言其作之所由。讲武是军众初出,在国治兵也。类则於内祭天,祃则在於所征之地。自内而出,为事之次也。
  ○笺“类也”至“师祭”。
  ○正义曰:《释天(tian)(tian)(tian)》云(yun):“是(shi)(shi)(shi)类(lei)是(shi)(shi)(shi)祃(ma),师(shi)祭(ji)(ji)(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)。”《王(wang)制(zhi)》云(yun):“天(tian)(tian)(tian)子将出征,类(lei)乎(hu)上(shang)帝(di)(di)(di),祃(ma)於所(suo)(suo)(suo)征之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)地。”注(zhu)云(yun):“上(shang)帝(di)(di)(di),谓(wei)五(wu)(wu)德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)所(suo)(suo)(suo)祭(ji)(ji)(ji)(ji)於南(nan)(nan)(nan)(nan)郊(jiao)者(zhe)(zhe)(zhe)(zhe)。”言祭(ji)(ji)(ji)(ji)於南(nan)(nan)(nan)(nan)郊(jiao),则(ze)是(shi)(shi)(shi)感生之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di),夏正於南(nan)(nan)(nan)(nan)郊(jiao)祭(ji)(ji)(ji)(ji)者(zhe)(zhe)(zhe)(zhe)。周(zhou)(zhou)则(ze)苍(cang)帝(di)(di)(di)灵(ling)威仰也(ye)(ye)(ye)(ye)(ye)(ye)。南(nan)(nan)(nan)(nan)郊(jiao)所(suo)(suo)(suo)祭(ji)(ji)(ji)(ji)一帝(di)(di)(di)而(er)(er)已,而(er)(er)云(yun)五(wu)(wu)德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)者(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)《记》文(wen)不指(zhi)言周(zhou)(zhou),不得斥言苍(cang)帝(di)(di)(di),故(gu)(gu)漫言五(wu)(wu)德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)以(yi)(yi)(yi)(yi)总之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。又嫌普(pu)祭(ji)(ji)(ji)(ji)五(wu)(wu)帝(di)(di)(di),故(gu)(gu)言“南(nan)(nan)(nan)(nan)郊(jiao)”以(yi)(yi)(yi)(yi)别之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。五(wu)(wu)德(de)者(zhe)(zhe)(zhe)(zhe),五(wu)(wu)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)德(de)。此五(wu)(wu)方(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)各有本(ben)德(de),故(gu)(gu)称五(wu)(wu)德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)。太昊(hao)炎(yan)帝(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)等,感五(wu)(wu)行(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)德(de)生,亦(yi)得谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)五(wu)(wu)德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)。但类(lei)於上(shang)帝(di)(di)(di),谓(wei)祭(ji)(ji)(ji)(ji)上(shang)天(tian)(tian)(tian),非祭(ji)(ji)(ji)(ji)人(ren)帝(di)(di)(di)也(ye)(ye)(ye)(ye)(ye)(ye)。且人(ren)帝(di)(di)(di)无特(te)在南(nan)(nan)(nan)(nan)郊(jiao)祭(ji)(ji)(ji)(ji)者(zhe)(zhe)(zhe)(zhe)。以(yi)(yi)(yi)(yi)此知非人(ren)帝(di)(di)(di)也(ye)(ye)(ye)(ye)(ye)(ye)。谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)类(lei)者(zhe)(zhe)(zhe)(zhe),《尚书》欧(ou)阳(yang)说(shuo)以(yi)(yi)(yi)(yi)事类(lei)祭(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),天(tian)(tian)(tian)位在南(nan)(nan)(nan)(nan)方(fang),就(jiu)南(nan)(nan)(nan)(nan)郊(jiao)祭(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。《春(chun)官·肆师(shi)》云(yun):“类(lei)造(zao)(zao)上(shang)帝(di)(di)(di)。”注(zhu)云(yun):“造(zao)(zao)犹即(ji)也(ye)(ye)(ye)(ye)(ye)(ye)。为(wei)(wei)兆(zhao)(zhao)以(yi)(yi)(yi)(yi)类(lei)礼(li)即(ji)祭(ji)(ji)(ji)(ji)上(shang)帝(di)(di)(di)也(ye)(ye)(ye)(ye)(ye)(ye)。”类(lei)礼(li)依郊(jiao)祀(si)(si)而(er)(er)为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe)(zhe)(zhe),言依郊(jiao)祀(si)(si)为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),是(shi)(shi)(shi)用欧(ou)阳(yang)事类(lei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)说(shuo)为(wei)(wei)义也(ye)(ye)(ye)(ye)(ye)(ye)。言为(wei)(wei)兆(zhao)(zhao)以(yi)(yi)(yi)(yi)祭(ji)(ji)(ji)(ji)上(shang)帝(di)(di)(di),则(ze)是(shi)(shi)(shi)随(sui)兵(bing)所(suo)(suo)(suo)向,就(jiu)而(er)(er)祭(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),不必(bi)祭(ji)(ji)(ji)(ji)於南(nan)(nan)(nan)(nan)郊(jiao)。但所(suo)(suo)(suo)祭(ji)(ji)(ji)(ji)者(zhe)(zhe)(zhe)(zhe),是(shi)(shi)(shi)南(nan)(nan)(nan)(nan)郊(jiao)所(suo)(suo)(suo)祭(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)天(tian)(tian)(tian)耳,正以(yi)(yi)(yi)(yi)言造(zao)(zao),故(gu)(gu)知就(jiu)其所(suo)(suo)(suo)往为(wei)(wei)其兆(zhao)(zhao)位而(er)(er)祭(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),不要(yao)在南(nan)(nan)(nan)(nan)郊(jiao)。此言小异於欧(ou)阳(yang)也(ye)(ye)(ye)(ye)(ye)(ye)。南(nan)(nan)(nan)(nan)郊(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji)(ji)天(tian)(tian)(tian),周(zhou)(zhou)以(yi)(yi)(yi)(yi)稷配。此师(shi)祭(ji)(ji)(ji)(ji)所(suo)(suo)(suo)配,亦(yi)宜用常配之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人(ren),周(zhou)(zhou)即(ji)当以(yi)(yi)(yi)(yi)后稷也(ye)(ye)(ye)(ye)(ye)(ye)。祃(ma)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)祭(ji)(ji)(ji)(ji),其神不明。《肆师(shi)》云(yun):“凡四时之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大田(tian)猎祭(ji)(ji)(ji)(ji)表貉(he)(he),则(ze)为(wei)(wei)位。”注(zhu)云(yun):“貉(he)(he),师(shi)祭(ji)(ji)(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)。於立表处为(wei)(wei)师(shi)祭(ji)(ji)(ji)(ji),祭(ji)(ji)(ji)(ji)造(zao)(zao)军法(fa)(fa)者(zhe)(zhe)(zhe)(zhe),祷(dao)气(qi)势(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)增倍(bei)也(ye)(ye)(ye)(ye)(ye)(ye)。其神盖蚩(chi)尤,或(huo)曰黄帝(di)(di)(di)。”又《甸(dian)祝(zhu)》“掌四时之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)田(tian)表貉(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祝(zhu)号(hao)”。杜子春(chun)云(yun):“貉(he)(he),兵(bing)祭(ji)(ji)(ji)(ji)也(ye)(ye)(ye)(ye)(ye)(ye)。田(tian)以(yi)(yi)(yi)(yi)讲(jiang)武治(zhi)兵(bing),故(gu)(gu)有兵(bing)祭(ji)(ji)(ji)(ji),习兵(bing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li),故(gu)(gu)貉(he)(he)祭(ji)(ji)(ji)(ji)祷(dao)气(qi)势(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)十百(bai)而(er)(er)多获。”由此二(er)注(zhu)言之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),则(ze)祃(ma)祭(ji)(ji)(ji)(ji)造(zao)(zao)兵(bing)为(wei)(wei)军法(fa)(fa)者(zhe)(zhe)(zhe)(zhe),为(wei)(wei)表以(yi)(yi)(yi)(yi)祭(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。祃(ma),《周(zhou)(zhou)礼(li)》作(zuo)“貉(he)(he)”,“貉(he)(he)”又或(huo)为(wei)(wei)“貊”字,古今之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)异也(ye)(ye)(ye)(ye)(ye)(ye)。貉(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言百(bai),祭(ji)(ji)(ji)(ji)祀(si)(si)此神,求获百(bai)倍(bei)。

绥万邦,娄丰年。笺云:绥,安也。娄,亟也。诛无道,安天下,则亟有丰熟之年,阴阳和也。
  ○娄,力住反。亟,欺冀反,数也。下同。

[疏]“绥万邦”。
  ○毛以为,武王诛纣之后,安此万邦,使无兵寇之害,数有丰年,无饥馑之忧。所以得然者,上天所命,命为善不解倦者以为天子。桓桓然有威武之武王,则能安有其天下之事,是其为善不倦,故为天所命。於是用其武事於四方,除其四方之残贼,能安定其家。谓成就先王之业,遂为天下之主。乃叹而美之,於乎此武王之德,乃明见於天。殷纣以暴虐之故,武王得用此美道以代之。
  ○郑唯下二句为异。言於明乎曰天,言天道之大明也。纣为天下之君,但由为恶之故,天以武王代之。馀同。
  ○笺“绥安”至“阳和”。
  ○正(zheng)义曰:“绥(sui),安”,《释(shi)诂》文。又(you)云:“亟(ji)、屡(lv),疾也(ye)。”同训(xun)为疾,是屡(lv)得为亟(ji)也(ye)。经言万(wan)(wan)(wan)国(guo),笺(jian)言天下(xia),天下(xia)即万(wan)(wan)(wan)国(guo)也(ye)。《尧典》云:“协和万(wan)(wan)(wan)邦。”哀七(qi)(qi)年(nian)《左传(chuan)》曰:“禹(yu)会(hui)诸(zhu)侯於涂山,执玉帛者万(wan)(wan)(wan)国(guo)。”则唐、虞、夏禹(yu)之(zhi)时,乃有此(ci)万(wan)(wan)(wan)国(guo)耳(er)。《王制》之(zhi)注以殷之(zhi)与周(zhou)唯(wei)千七(qi)(qi)百(bai)七(qi)(qi)十三国(guo),无万(wan)(wan)(wan)国(guo)矣。此(ci)言万(wan)(wan)(wan)国(guo)者,因下(xia)有万(wan)(wan)(wan)国(guo),遂(sui)举(ju)其大数(shu)。此(ci)文广(guang)言天下(xia)之(zhi)大,不斥诸(zhu)侯之(zhi)身,国(guo)数(shu)自可(ke)随(sui)时变易,其地犹是万(wan)(wan)(wan)国(guo)之(zhi)境,故得举(ju)万(wan)(wan)(wan)言之(zhi)。此(ci)安天下(xia),有丰(feng)(feng)年(nian),谓伐纣即然。僖十九年(nian)《左传(chuan)》云:“昔周(zhou)饥,克殷而年(nian)丰(feng)(feng)。”是伐纣之(zhi)后,即有丰(feng)(feng)年(nian)也(ye)。

天命匪解。桓桓武王,保有厥士。于以四方,克定厥家。士,事也。笺云:天命为善不解倦者,以为天子我桓桓有威武之武王,则能安有天下之事。此言其当天意也,於是用武事於四方,能定其家先王之业,遂有天下。
  ○解音懈。注同。

[疏]笺“天命”至“天下”。
  ○正(zheng)义曰:以“天(tian)(tian)(tian)命(ming)匪解”为下文总(zong)之(zhi)。“克定(ding)厥家”,是(shi)天(tian)(tian)(tian)子(zi)(zi)之(zhi)事(shi)(shi),故(gu)(gu)知天(tian)(tian)(tian)命(ming)以为天(tian)(tian)(tian)子(zi)(zi)也。安有(you)天(tian)(tian)(tian)下之(zhi)事(shi)(shi),谓天(tian)(tian)(tian)下众事(shi)(shi),武(wu)王(wang)能安而有(you)之(zhi),以天(tian)(tian)(tian)下为任,而行之(zhi)不解,言其(qi)当於天(tian)(tian)(tian)意(yi)(yi)也。以当天(tian)(tian)(tian)意(yi)(yi),故(gu)(gu)天(tian)(tian)(tian)命(ming)之(zhi),於是(shi)用(yong)其(qi)武(wu)事(shi)(shi)於四(si)方,谓既能诛纣(zhou),又四(si)方尽定(ding),由是(shi)万国得安,阴阳得和。此言结(jie)上之(zhi)意(yi)(yi)也。家者,承世(shi)之(zhi)辞,故(gu)(gu)云(yun)能定(ding)其(qi)家先王(wang)之(zhi)业(ye),遂有(you)天(tian)(tian)(tian)下。先王(wang)虽有(you)其(qi)业(ye),而家道未定(ding),故(gu)(gu)於伐(fa)纣(zhou),其(qi)家始(shi)定(ding)也。

於昭于天,皇以间之。间,代也。笺云:于,曰也。皇,君也。於明乎曰天也,纣为天下之君,但由为恶,天以武王代之。
  ○於音乌。注同,间(jian),间(jian)厕(ce)之间(jian)。注同。

[疏]传“间,代”。
  ○正义曰:《释诂》文。毛传未有以于为曰,皇多为美,此义必不与郑同也。王肃云:“於乎周道,乃昭见於天,故用美道代殷,定天下。”传意或然。
  ○笺“于曰”至“代之”。
  ○正义曰:“于,曰。皇,君”,《释诂》文。言(yan)於明乎曰天(tian),言(yan)天(tian)去恶与(yu)善(shan),其道至光(guang)明也(ye)。以(yi)武王代纣(zhou),即是明之事(shi)。言(yan)武王当天(tian)意以(yi)代,纣(zhou)所以(yi)叹美之。

《桓》一(yi)章(zhang),九句。

《赉》,大封於庙也。赉,予也,言所以锡予善人也。大封,武王伐纣时,封诸臣有功者。
  ○赉(lai),来代反,与也(ye),徐又音来。

[疏]“《赉》六句”。
  ○正义曰:《赉》诗者,大封於庙之乐歌也。谓武王既伐纣,於庙中大封有功之臣以为诸侯。周公、成王大平之时,诗人追述其事而为此歌焉。经无“赉”字,序又说其名篇之意。赉,予也。言所以锡予善德之人,故名篇曰《赉》。经之所陈,皆是武王陈文王之德,以戒敕受封之人,是其大封之事也。此言大封於庙,谓文王庙也。《乐记》说武王克殷之事云:“将帅之士,使为诸侯。”下文则云:“虎奔之士,脱剑祀乎明堂。”注云:“文王之庙为明堂制。”是大封诸侯在文王之庙也。
  ○笺“大封”至“有功者”。
  ○正义(yi)曰:以言大(da)(da)封(feng)(feng)(feng)(feng)(feng),则(ze)所封(feng)(feng)(feng)(feng)(feng)者广。唯(wei)初定(ding)天下,可有此事,守文(wen)之(zhi)(zhi)世,不应得然。且宣十二(er)(er)年(nian)《左传(chuan)》曰:“昔(xi)武(wu)王(wang)(wang)克商而(er)作(zuo)颂,其三曰:‘敷时绎思,我徂维求(qiu)定(ding)。’”引此文(wen)以为(wei)武(wu)王(wang)(wang)之(zhi)(zhi)颂,故知武(wu)王(wang)(wang)伐(fa)纣(zhou)时,封(feng)(feng)(feng)(feng)(feng)诸臣有功者,封(feng)(feng)(feng)(feng)(feng)为(wei)诸侯(hou)。《乐记》说“武(wu)王(wang)(wang)克殷,未及下车而(er)封(feng)(feng)(feng)(feng)(feng)蓟(ji)、祝(zhu)、陈,下车而(er)封(feng)(feng)(feng)(feng)(feng)杞、宋(song)”,又言“将(jiang)率(lv)之(zhi)(zhi)士使为(wei)诸侯(hou)”,是(shi)(shi)大(da)(da)封(feng)(feng)(feng)(feng)(feng)也。昭(zhao)二(er)(er)十八年(nian)《左传(chuan)》曰“昔(xi)武(wu)王(wang)(wang)克商,光有天下,其兄(xiong)弟之(zhi)(zhi)国(guo)者十有五(wu)人,姬姓(xing)之(zhi)(zhi)国(guo)者四(si)十人”,《古文(wen)尚书·武(wu)成篇》说“武(wu)王(wang)(wang)克殷而(er)反,祀於周庙(miao)(miao),列爵(jue)惟五(wu),分土惟三,大(da)(da)赉于四(si)海,而(er)万民悦(yue)服(fu)”,皆(jie)是(shi)(shi)武(wu)王(wang)(wang)大(da)(da)封(feng)(feng)(feng)(feng)(feng)之(zhi)(zhi)事。此言大(da)(da)封(feng)(feng)(feng)(feng)(feng)於庙(miao)(miao),《乐记》未至(zhi)庙(miao)(miao)而(er)已封(feng)(feng)(feng)(feng)(feng)三恪二(er)(er)代(dai)者,言其急於先代(dai)之(zhi)(zhi)意耳(er)。《祭统》曰:“古者明(ming)君(jun)必赐爵(jue)禄於太(tai)庙(miao)(miao),示不敢专也。”然则(ze)武(wu)王(wang)(wang)未及下车,虽有命(ming)封(feng)(feng)(feng)(feng)(feng)之(zhi)(zhi),必至(zhi)庙(miao)(miao)受(shou)策,乃成封(feng)(feng)(feng)(feng)(feng)耳(er),亦(yi)在此大(da)(da)封(feng)(feng)(feng)(feng)(feng)之(zhi)(zhi)中也。皇(huang)甫谧云(yun):“武(wu)王(wang)(wang)伐(fa)纣(zhou)之(zhi)(zhi)年(nian),夏四(si)月乙卯,祀於周庙(miao)(miao)。将(jiang)率(lv)之(zhi)(zhi)士皆(jie)封(feng)(feng)(feng)(feng)(feng),诸侯(hou)国(guo)四(si)百人,兄(xiong)弟之(zhi)(zhi)国(guo)十五(wu)人,同姓(xing)之(zhi)(zhi)国(guo)四(si)十人。”如谧之(zhi)(zhi)言,此大(da)(da)封(feng)(feng)(feng)(feng)(feng)是(shi)(shi)伐(fa)纣(zhou)之(zhi)(zhi)年(nian)事也。

文王既勤止,我应受之。敷时绎思,我徂维求定。勤,劳。应,当。绎,陈也。笺云:敷,犹徧也。文王既劳心於政事,以有天下之业,我当而受之。敷是文王之劳心,能陈绎而行之。今我往以此求定。谓安天下也。
  ○敷(fu)音孚(fu)。绎音亦。徧音遍。下篇同。

[疏]“文王既勤止”。
  ○正义曰:武王既封诸臣有功者於文王之庙,因以文王之道戒敕之。言我父文王既以勤劳於政事止,以勤劳於事,故有此天下之业。我当受而有之,故我徧於是文王劳心之事,皆陈而思行之,我往以此维求安定。言用文王之道,往行天下,以求天下之定。此文王劳心之事,是我周之受天命而王之所由。於乎,今汝诸臣受封者,亦当陈而思行之。言己陈行文王之道,敕诸臣,亦使陈而行之,以此而至於太平,故追述而歌之也。
  ○传“勤,劳。应,当。绎,陈”。
  ○正义曰:皆《释诂》文。
  ○笺“敷犹”至“天下”。
  ○正义曰(yue):敷训为布,是(shi)(shi)广及(ji)(ji)之(zhi)(zhi)(zhi)义,故(gu)云“犹徧也(ye)”。文王既劳心於(wu)政事者,《尚(shang)书》所谓“日(ri)昃不遑(huang)暇(xia)食”,是(shi)(shi)其(qi)事也(ye)。由(you)此劳心,以(yi)有天下(xia)(xia)之(zhi)(zhi)(zhi)业。我当受之(zhi)(zhi)(zhi),谓受其(qi)位为天子也(ye)。今我往以(yi)此求(qiu)定(ding)者,往者,自已及(ji)(ji)物之(zhi)(zhi)(zhi)辞,谓行之(zhi)(zhi)(zhi)於(wu)天下(xia)(xia),以(yi)求(qiu)安定(ding)天下(xia)(xia)也(ye)。

时周之命,於绎思。笺云:劳心者,是周之所以受天命,而王之所由也。於女诸臣受封者,陈绎而思行之,以文王之功业敕劝之。
  ○於,郑如字,王音乌。王,于况反,又如字。下篇同(tong)。

[疏]笺“劳心”至“劝之”。
  ○正义曰:言(yan)是(shi)者,上之(zhi)(zhi)(zhi)劳心也。上天之(zhi)(zhi)(zhi)命,命不解怠者,故(gu)(gu)知劳心是(shi)周之(zhi)(zhi)(zhi)所(suo)以受天命,而王之(zhi)(zhi)(zhi)所(suo)由。此诗为大封(feng)(feng)而作,故(gu)(gu)知“於绎(yi)思”是(shi)敕(chi)诸臣受封(feng)(feng),使陈而思行(xing)之(zhi)(zhi)(zhi)。文(wen)王之(zhi)(zhi)(zhi)道,可(ke)永(yong)为大法,故(gu)(gu)以文(wen)王之(zhi)(zhi)(zhi)功(gong)业敕(chi)劝之(zhi)(zhi)(zhi)。於亦叹辞也。

《赉》一章,六句。

《般》,巡守而祀四岳河海也。般,乐也。
  ○般(ban),薄寒反。注同(tong)。守,手又反。“般(ban)乐也”,音洛。崔《集注》本用此注为序(xu)文。

[疏]“《般》七句”。
  ○正义曰(yue):《般(ban)》诗(shi)者,巡(xun)守(shou)而祀(si)(si)四(si)岳(yue)(yue)(yue)河(he)海(hai)之乐(le)(le)歌也。谓武(wu)王既定天下(xia),巡(xun)行诸(zhu)侯所守(shou)之土,祭祀(si)(si)四(si)岳(yue)(yue)(yue)河(he)海(hai)之神(shen),神(shen)皆飨(xiang)其(qi)祭祀(si)(si),降之福助。至周(zhou)公、成王太平之时,诗(shi)人述其(qi)事而作此歌焉(yan)。经称“乔岳(yue)(yue)(yue)”、“翕河(he)”,是祀(si)(si)河(he)、岳(yue)(yue)(yue)之事也。经无(wu)(wu)“般(ban)”字(zi),序又(you)说其(qi)名篇之意。般(ban),乐(le)(le)也,为(wei)(wei)天下(xia)所美乐(le)(le)。定本“般(ban)乐(le)(le)”二(er)字(zi)为(wei)(wei)郑注(zhu),未知(zhi)孰是。岳(yue)(yue)(yue)实有五(wu),而称四(si)者,天子巡(xun)守(shou),远適四(si)方,至於其(qi)方之岳(yue)(yue)(yue),有此祭礼。於中岳(yue)(yue)(yue)无(wu)(wu)事,故(gu)(gu)(gu)序不言(yan)焉(yan)。四(si)渎者,五(wu)岳(yue)(yue)(yue)之匹(pi),故(gu)(gu)(gu)《周(zhou)礼》岳(yue)(yue)(yue)渎连文。序既不言(yan)五(wu)岳(yue)(yue)(yue),故(gu)(gu)(gu)亦(yi)不言(yan)四(si)渎。以河(he)是四(si)渎之一,故(gu)(gu)(gu)举以为(wei)(wei)言(yan)。《汉书·沟洫志》曰(yue):“中国川原以百数,莫著於四(si)渎,而河(he)为(wei)(wei)宗。”然则河(he)为(wei)(wei)四(si)渎之长。巡(xun)守(shou)四(si)渎皆祭,言(yan)河(he)可以兼之。经无(wu)(wu)海(hai)而序言(yan)海(hai)者,海(hai)是众川所归(gui),经虽不说,祭之可知(zhi),故(gu)(gu)(gu)序特言(yan)之。

於皇时周,陟其高山,嶞山乔岳,允犹翕河。高山,四岳也。堕山,山之嶞堕小者也。翕,合也。笺云:皇,君。乔,高。犹,图也。於乎美哉,君是周邦而巡守,其所至则登其高山而祭之,望秩於山川。小山及高岳,皆信案山川之图而次序祭之。河言合者,河自大陆之北敷为九,祭者合为一。
  ○於音乌(wu)。注同。嶞,吐果反(fan)。注同。郭云:“山狭而长也。”又同果反(fan),字又作“堕”。乔岳(yue),上音桥,下(xia)音岳(yue)。翕,许(xu)及反(fan)。

[疏]“於皇时周”。
  ○毛以为,於乎美哉,是周家也。既定天下,巡省四方,所至之处,则登其高山之岳而祭之。其祭之也,於大山之傍,有嶞嶞然之小山,与高而为岳者,皆信案山川之图者,又合九河为一,以大小次序而祭之也。徧天之下山川,皆聚其神於是,配而祭之。能为百神之主,德合山川之灵,是周之所以受天命由此也。
  ○郑唯以皇为君、褒为众为异。馀同。
  ○传“高山”至“翕合”。
  ○正义曰:岳必山之高者,故知“高山,四岳也”。嶞山对高山为小,故知山之小者堕堕然,言其狭长之意也。毛於皇字多训为美。主肃云:“美矣,是周道已成,天下无违,四面巡岳,升祭其高山。”传意或然。“翕,合”,《释诂》文。
  ○笺“皇君”至“为一”。
  ○正义曰:“皇,君。乔(qiao)(qiao)(qiao),高(gao)(gao)”,《释诂(gu)》文(wen)(wen)(wen)(wen)。“犹(you),图(tu)(tu)(tu)”,《释言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)》文(wen)(wen)(wen)(wen)。以(yi)(yi)(yi)(yi)(yi)於(wu)(wu)(wu)己是(shi)(shi)(shi)(shi)叹美(mei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辞,故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)以(yi)(yi)(yi)(yi)(yi)皇为(wei)(wei)(wei)(wei)(wei)(wei)君。君是(shi)(shi)(shi)(shi)周邦,谓为(wei)(wei)(wei)(wei)(wei)(wei)天子也(ye)(ye)(ye)(ye)(ye)。巡(xun)守(shou)所(suo)(suo)(suo)至(zhi)(zhi)(zhi)(zhi),则(ze)登其(qi)(qi)高(gao)(gao)山(shan)(shan)(shan)(shan)而(er)(er)(er)祭(ji)(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),谓每至(zhi)(zhi)(zhi)(zhi)其(qi)(qi)方(fang),告祭(ji)(ji)(ji)(ji)(ji)其(qi)(qi)方(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)岳(yue)(yue)也(ye)(ye)(ye)(ye)(ye)。《尧典(dian)》及《王制》说(shuo)巡(xun)守(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼,皆(jie)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)望(wang)(wang)秩于山(shan)(shan)(shan)(shan)川(chuan)(chuan)(chuan)。《尧典(dian)》注(zhu)(zhu)云(yun):“徧以(yi)(yi)(yi)(yi)(yi)尊卑次(ci)秩祭(ji)(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”则(ze)知(zhi)“嶞山(shan)(shan)(shan)(shan)乔(qiao)(qiao)(qiao)岳(yue)(yue),允(yun)犹(you)翕河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)”,皆(jie)谓秩祭(ji)(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事,故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)云(yun)“小(xiao)山(shan)(shan)(shan)(shan)高(gao)(gao)岳(yue)(yue),皆(jie)信案(an)山(shan)(shan)(shan)(shan)川(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)图(tu)(tu)(tu),而(er)(er)(er)次(ci)序祭(ji)(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”。此即望(wang)(wang)秩之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事也(ye)(ye)(ye)(ye)(ye)。乔(qiao)(qiao)(qiao)岳(yue)(yue)与(yu)上句高(gao)(gao)山(shan)(shan)(shan)(shan)犹(you)是(shi)(shi)(shi)(shi)一(yi)(yi)(yi)(yi)(yi)事,但巡(xun)守(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼,其(qi)(qi)祭(ji)(ji)(ji)(ji)(ji)主於(wu)(wu)(wu)方(fang)岳(yue)(yue),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)先言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)“陟其(qi)(qi)高(gao)(gao)山(shan)(shan)(shan)(shan)”。又(you)(you)(you)说(shuo)望(wang)(wang)秩之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意,言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)小(xiao)山(shan)(shan)(shan)(shan)亦(yi)可(ke)(ke)与(yu)四岳(yue)(yue)同祭(ji)(ji)(ji)(ji)(ji),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)又(you)(you)(you)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)乔(qiao)(qiao)(qiao)岳(yue)(yue),令与(yu)小(xiao)山(shan)(shan)(shan)(shan)为(wei)(wei)(wei)(wei)(wei)(wei)类(lei),见(jian)其(qi)(qi)同祭(ji)(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳(er)(er)。“允(yun)犹(you)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen),承“山(shan)(shan)(shan)(shan)岳(yue)(yue)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia),可(ke)(ke)案(an)山(shan)(shan)(shan)(shan)图(tu)(tu)(tu)耳(er)(er)。而(er)(er)(er)并(bing)(bing)云(yun)川(chuan)(chuan)(chuan)者(zhe)(zhe),山(shan)(shan)(shan)(shan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)与(yu)川(chuan)(chuan)(chuan),共为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi)图(tu)(tu)(tu),言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)望(wang)(wang)秩山(shan)(shan)(shan)(shan)川(chuan)(chuan)(chuan),则(ze)亦(yi)案(an)图(tu)(tu)(tu)耳(er)(er)。但河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)分(fen)(fen)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu),合(he)(he)(he)(he)(he)(he)而(er)(er)(er)祭(ji)(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)一(yi)(yi)(yi)(yi)(yi),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)退“翕河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen)在(zai)(zai)(zai)“允(yun)犹(you)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia),使之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)蒙(meng)“允(yun)犹(you)”。自(zi)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)以(yi)(yi)(yi)(yi)(yi)外,其(qi)(qi)馀众川(chuan)(chuan)(chuan),明皆(jie)案(an)图(tu)(tu)(tu)祭(ji)(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)云(yun)“信案(an)山(shan)(shan)(shan)(shan)川(chuan)(chuan)(chuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)图(tu)(tu)(tu)”。信者(zhe)(zhe),谓审(shen)信而(er)(er)(er)案(an)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。又(you)(you)(you)解山(shan)(shan)(shan)(shan)不(bu)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)合(he)(he)(he)(he)(he)(he),独河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)合(he)(he)(he)(he)(he)(he)者(zhe)(zhe),河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)自(zi)大(da)(da)(da)(da)陆(lu)(lu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)敷为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),祭(ji)(ji)(ji)(ji)(ji)者(zhe)(zhe)合(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)云(yun)翕也(ye)(ye)(ye)(ye)(ye)。《禹(yu)(yu)(yu)(yu)贡》“导河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)自(zi)积石,至(zhi)(zhi)(zhi)(zhi)于龙(long)门。南至(zhi)(zhi)(zhi)(zhi)于华(hua)阴,东(dong)(dong)(dong)(dong)(dong)至(zhi)(zhi)(zhi)(zhi)于厎柱,又(you)(you)(you)东(dong)(dong)(dong)(dong)(dong)至(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)孟津(jin)(jin)(jin)。东(dong)(dong)(dong)(dong)(dong)过洛(luo)汭,至(zhi)(zhi)(zhi)(zhi)于大(da)(da)(da)(da)岯。北(bei)(bei)(bei)(bei)(bei)(bei)过降(jiang)水(shui)(shui),至(zhi)(zhi)(zhi)(zhi)于大(da)(da)(da)(da)陆(lu)(lu)。又(you)(you)(you)北(bei)(bei)(bei)(bei)(bei)(bei)播(bo)(bo)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),同为(wei)(wei)(wei)(wei)(wei)(wei)逆河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),入于海”。是(shi)(shi)(shi)(shi)大(da)(da)(da)(da)陆(lu)(lu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)敷为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)。敷者(zhe)(zhe),分(fen)(fen)散(san)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan),与(yu)播(bo)(bo)义同,故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)彼注(zhu)(zhu)云(yun):“播(bo)(bo),犹(you)散(san)也(ye)(ye)(ye)(ye)(ye)。同,合(he)(he)(he)(he)(he)(he)也(ye)(ye)(ye)(ye)(ye)。下(xia)(xia)尾(wei)合(he)(he)(he)(he)(he)(he)为(wei)(wei)(wei)(wei)(wei)(wei)逆河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)相(xiang)迎受(shou)也(ye)(ye)(ye)(ye)(ye)。”然(ran)则(ze)因大(da)(da)(da)(da)陆(lu)(lu)分(fen)(fen)而(er)(er)(er)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu),至(zhi)(zhi)(zhi)(zhi)下(xia)(xia)又(you)(you)(you)合(he)(he)(he)(he)(he)(he)为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),以(yi)(yi)(yi)(yi)(yi)其(qi)(qi)首尾(wei)是(shi)(shi)(shi)(shi)一(yi)(yi)(yi)(yi)(yi),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)祭(ji)(ji)(ji)(ji)(ji)者(zhe)(zhe)合(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。《汉(han)书(shu)·地理志》“巨(ju)鹿郡有(you)(you)巨(ju)鹿县,大(da)(da)(da)(da)陆(lu)(lu)泽(ze)在(zai)(zai)(zai)其(qi)(qi)北(bei)(bei)(bei)(bei)(bei)(bei)”。《禹(yu)(yu)(yu)(yu)贡》注(zhu)(zhu)云(yun):“在(zai)(zai)(zai)巨(ju)鹿。”《郑志》答(da)张逸云(yun):“巨(ju)鹿,今(jin)名(ming)(ming)广(guang)(guang)(guang)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)泽(ze)。”然(ran)则(ze)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)从广(guang)(guang)(guang)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)分(fen)(fen)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)也(ye)(ye)(ye)(ye)(ye)。《禹(yu)(yu)(yu)(yu)贡》兖(yan)州(zhou)(zhou)(zhou)(zhou),“九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)既道(dao)(dao)”,孔安(an)国注(zhu)(zhu)云(yun)“河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)水(shui)(shui)分(fen)(fen)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)道(dao)(dao),在(zai)(zai)(zai)此州(zhou)(zhou)(zhou)(zhou)界(jie)(jie)平原以(yi)(yi)(yi)(yi)(yi)北(bei)(bei)(bei)(bei)(bei)(bei)”是(shi)(shi)(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。郑注(zhu)(zhu)云(yun):“河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)水(shui)(shui)自(zi)上至(zhi)(zhi)(zhi)(zhi)此,流(liu)盛而(er)(er)(er)地平无岸,故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)能分(fen)(fen)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu),以(yi)(yi)(yi)(yi)(yi)衰(shuai)其(qi)(qi)势(shi)。壅塞,故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)通利之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)(ming):徒(tu)(tu)(tu)骇、大(da)(da)(da)(da)史(shi)、马(ma)(ma)颊、覆(fu)釜、胡苏(su)(su)、简、絜(xie)、钩(gou)(gou)(gou)盘(pan)(pan)(pan)、鬲(li)(li)(li)(li)津(jin)(jin)(jin)。周时(shi)齐桓(huan)公塞之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),同为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi)。今(jin)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)间(jian)(jian)弓高(gao)(gao)以(yi)(yi)(yi)(yi)(yi)东(dong)(dong)(dong)(dong)(dong),至(zhi)(zhi)(zhi)(zhi)平原鬲(li)(li)(li)(li)盘(pan)(pan)(pan),往往有(you)(you)其(qi)(qi)遗(yi)处(chu)焉(yan)。”郑言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)(ming),《释水(shui)(shui)》文(wen)(wen)(wen)(wen)也(ye)(ye)(ye)(ye)(ye)。李巡(xun)曰:“徒(tu)(tu)(tu)骇者(zhe)(zhe),禹(yu)(yu)(yu)(yu)疏九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)以(yi)(yi)(yi)(yi)(yi)徒(tu)(tu)(tu)众起,故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)曰徒(tu)(tu)(tu)骇。大(da)(da)(da)(da)史(shi)者(zhe)(zhe),禹(yu)(yu)(yu)(yu)大(da)(da)(da)(da)使徒(tu)(tu)(tu)众通水(shui)(shui)道(dao)(dao),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)曰大(da)(da)(da)(da)史(shi)。马(ma)(ma)颊者(zhe)(zhe),河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)势(shi)上广(guang)(guang)(guang)下(xia)(xia)狭,状(zhuang)如(ru)马(ma)(ma)颊。覆(fu)釜者(zhe)(zhe),水(shui)(shui)多(duo)渚(zhu),其(qi)(qi)渚(zhu)往往而(er)(er)(er)处(chu)状(zhuang)如(ru)覆(fu)釜。胡苏(su)(su)者(zhe)(zhe),其(qi)(qi)水(shui)(shui)下(xia)(xia)流(liu),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)曰胡苏(su)(su)。胡,下(xia)(xia)也(ye)(ye)(ye)(ye)(ye)。苏(su)(su),流(liu)也(ye)(ye)(ye)(ye)(ye)。简者(zhe)(zhe),水(shui)(shui)深而(er)(er)(er)简大(da)(da)(da)(da)也(ye)(ye)(ye)(ye)(ye)。絜(xie)者(zhe)(zhe),言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)水(shui)(shui)多(duo)山(shan)(shan)(shan)(shan)石之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)苦,故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)絜(xie)絜(xie)苦也(ye)(ye)(ye)(ye)(ye)。钩(gou)(gou)(gou)盘(pan)(pan)(pan)者(zhe)(zhe),河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)水(shui)(shui)曲(qu)如(ru)钩(gou)(gou)(gou),屈折(zhe)如(ru)盘(pan)(pan)(pan),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)曰钩(gou)(gou)(gou)盘(pan)(pan)(pan)。鬲(li)(li)(li)(li)津(jin)(jin)(jin)者(zhe)(zhe),河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)水(shui)(shui)狭小(xiao),可(ke)(ke)隔为(wei)(wei)(wei)(wei)(wei)(wei)津(jin)(jin)(jin),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)曰鬲(li)(li)(li)(li)津(jin)(jin)(jin)。”孙炎曰:“徒(tu)(tu)(tu)骇者(zhe)(zhe),禹(yu)(yu)(yu)(yu)疏九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),功难,众惧不(bu)成(cheng),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)曰徒(tu)(tu)(tu)骇。太(tai)史(shi)者(zhe)(zhe),大(da)(da)(da)(da)使徒(tu)(tu)(tu)众,故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)依(yi)名(ming)(ming)云(yun)。胡苏(su)(su)者(zhe)(zhe),水(shui)(shui)流(liu)多(duo)散(san)胡苏(su)(su)然(ran)。简者(zhe)(zhe),水(shui)(shui)通易也(ye)(ye)(ye)(ye)(ye)。钩(gou)(gou)(gou)盘(pan)(pan)(pan)者(zhe)(zhe),水(shui)(shui)曲(qu)如(ru)钩(gou)(gou)(gou),盘(pan)(pan)(pan)桓(huan)不(bu)前也(ye)(ye)(ye)(ye)(ye)。鬲(li)(li)(li)(li)津(jin)(jin)(jin)者(zhe)(zhe),水(shui)(shui)多(duo)阨狭,可(ke)(ke)隔以(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)(wei)津(jin)(jin)(jin)而(er)(er)(er)横渡也(ye)(ye)(ye)(ye)(ye)。”是(shi)(shi)(shi)(shi)解九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)(ming)意也(ye)(ye)(ye)(ye)(ye)。《沟(gou)洫(xu)志》称,成(cheng)帝时(shi),博士许商(shang)以(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)(wei)“古记九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)(ming),有(you)(you)徒(tu)(tu)(tu)骇、胡苏(su)(su)、鬲(li)(li)(li)(li)津(jin)(jin)(jin),今(jin)见(jian)在(zai)(zai)(zai)成(cheng)平、东(dong)(dong)(dong)(dong)(dong)光、鬲(li)(li)(li)(li)界(jie)(jie)中。自(zi)鬲(li)(li)(li)(li)以(yi)(yi)(yi)(yi)(yi)北(bei)(bei)(bei)(bei)(bei)(bei)至(zhi)(zhi)(zhi)(zhi)徒(tu)(tu)(tu)骇间(jian)(jian),相(xiang)去(qu)二(er)百馀里,今(jin)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)虽数移,不(bu)离此域”。如(ru)商(shang)此言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan),上举三河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)(ming),下(xia)(xia)以(yi)(yi)(yi)(yi)(yi)县充之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),则(ze)徒(tu)(tu)(tu)骇在(zai)(zai)(zai)成(cheng)平,胡苏(su)(su)在(zai)(zai)(zai)东(dong)(dong)(dong)(dong)(dong)光,鬲(li)(li)(li)(li)津(jin)(jin)(jin)在(zai)(zai)(zai)鬲(li)(li)(li)(li)县。其(qi)(qi)馀六者(zhe)(zhe),商(shang)所(suo)(suo)(suo)不(bu)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan),盖(gai)於(wu)(wu)(wu)时(shi)以(yi)(yi)(yi)(yi)(yi)不(bu)能详知(zhi)其(qi)(qi)处(chu)故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)也(ye)(ye)(ye)(ye)(ye)。又(you)(you)(you)商(shang)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)“自(zi)鬲(li)(li)(li)(li)以(yi)(yi)(yi)(yi)(yi)北(bei)(bei)(bei)(bei)(bei)(bei)至(zhi)(zhi)(zhi)(zhi)徒(tu)(tu)(tu)骇间(jian)(jian),相(xiang)去(qu)二(er)百馀里”,则(ze)徒(tu)(tu)(tu)骇是(shi)(shi)(shi)(shi)九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)最北(bei)(bei)(bei)(bei)(bei)(bei)者(zhe)(zhe),鬲(li)(li)(li)(li)津(jin)(jin)(jin)是(shi)(shi)(shi)(shi)九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)最南者(zhe)(zhe),然(ran)则(ze)《尔雅》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen)从北(bei)(bei)(bei)(bei)(bei)(bei)而(er)(er)(er)说(shuo)也(ye)(ye)(ye)(ye)(ye)。太(tai)史(shi)、马(ma)(ma)颊、覆(fu)釜文(wen)(wen)(wen)(wen)在(zai)(zai)(zai)胡苏(su)(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上,则(ze)三者(zhe)(zhe)在(zai)(zai)(zai)成(cheng)平之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)南、东(dong)(dong)(dong)(dong)(dong)光之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)也(ye)(ye)(ye)(ye)(ye)。简、絜(xie)、钩(gou)(gou)(gou)盘(pan)(pan)(pan)文(wen)(wen)(wen)(wen)在(zai)(zai)(zai)胡苏(su)(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia),则(ze)三者(zhe)(zhe)在(zai)(zai)(zai)东(dong)(dong)(dong)(dong)(dong)光之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)南、鬲(li)(li)(li)(li)县之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)也(ye)(ye)(ye)(ye)(ye)。郑亦(yi)不(bu)能具知(zhi)所(suo)(suo)(suo)在(zai)(zai)(zai),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)云(yun)“往往有(you)(you)其(qi)(qi)遗(yi)处(chu)”,是(shi)(shi)(shi)(shi)其(qi)(qi)不(bu)审(shen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辞也(ye)(ye)(ye)(ye)(ye)。郭(guo)璞云(yun):“徒(tu)(tu)(tu)骇今(jin)在(zai)(zai)(zai)成(cheng)平县,东(dong)(dong)(dong)(dong)(dong)光有(you)(you)胡苏(su)(su)亭,鬲(li)(li)(li)(li)、盘(pan)(pan)(pan)今(jin)皆(jie)为(wei)(wei)(wei)(wei)(wei)(wei)县,属平原渤海。东(dong)(dong)(dong)(dong)(dong)光、成(cheng)平、河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)间(jian)(jian)、弓高(gao)(gao)以(yi)(yi)(yi)(yi)(yi)东(dong)(dong)(dong)(dong)(dong),往往有(you)(you)其(qi)(qi)遗(yi)处(chu)焉(yan)。”璞言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)盘(pan)(pan)(pan)今(jin)为(wei)(wei)(wei)(wei)(wei)(wei)县,以(yi)(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)(wei)盘(pan)(pan)(pan)县,其(qi)(qi)馀亦(yi)不(bu)审(shen)也(ye)(ye)(ye)(ye)(ye)。虽古之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)迹难得(de)而(er)(er)(er)详,要於(wu)(wu)(wu)《禹(yu)(yu)(yu)(yu)贡》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi),皆(jie)在(zai)(zai)(zai)兖(yan)州(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)界(jie)(jie)。於(wu)(wu)(wu)汉(han)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世,则(ze)兖(yan)州(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)(suo)部近(jin)南,其(qi)(qi)界(jie)(jie)不(bu)及於(wu)(wu)(wu)北(bei)(bei)(bei)(bei)(bei)(bei),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)《郑志》赵商(shang)谓“河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)在(zai)(zai)(zai)兖(yan)州(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)已分(fen)(fen)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),分(fen)(fen)而(er)(er)(er)复(fu)(fu)(fu)合(he)(he)(he)(he)(he)(he),於(wu)(wu)(wu)大(da)(da)(da)(da)陆(lu)(lu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)又(you)(you)(you)分(fen)(fen)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)”。故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)问之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰:“《禹(yu)(yu)(yu)(yu)贡》导河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)至(zhi)(zhi)(zhi)(zhi)于大(da)(da)(da)(da)陆(lu)(lu),又(you)(you)(you)北(bei)(bei)(bei)(bei)(bei)(bei)播(bo)(bo)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),然(ran)则(ze)大(da)(da)(da)(da)陆(lu)(lu)以(yi)(yi)(yi)(yi)(yi)南固(gu)未播(bo)(bo)也(ye)(ye)(ye)(ye)(ye),在(zai)(zai)(zai)於(wu)(wu)(wu)兖(yan)州(zhou)(zhou)(zhou)(zhou)安(an)得(de)有(you)(you)九(jiu)(jiu)(jiu)?至(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)何时(shi)复(fu)(fu)(fu)得(de)合(he)(he)(he)(he)(he)(he)为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),然(ran)后从大(da)(da)(da)(da)陆(lu)(lu)已北(bei)(bei)(bei)(bei)(bei)(bei)复(fu)(fu)(fu)播(bo)(bo)为(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)也(ye)(ye)(ye)(ye)(ye)?答(da)曰:“兖(yan)州(zhou)(zhou)(zhou)(zhou)以(yi)(yi)(yi)(yi)(yi)济河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)为(wei)(wei)(wei)(wei)(wei)(wei)界(jie)(jie),河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)流(liu)分(fen)(fen)兖(yan)州(zhou)(zhou)(zhou)(zhou)界(jie)(jie),文(wen)(wen)(wen)(wen)自(zi)明矣。复(fu)(fu)(fu)合(he)(he)(he)(he)(he)(he)为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),乃(nai)在(zai)(zai)(zai)下(xia)(xia)头(tou)。子走南北(bei)(bei)(bei)(bei)(bei)(bei),何所(suo)(suo)(suo)求乎(hu)?观子所(suo)(suo)(suo)云(yun),似(si)徒(tu)(tu)(tu)见(jian)今(jin)兖(yan)州(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)界(jie)(jie)不(bu)及九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),而(er)(er)(er)青、冀州(zhou)(zhou)(zhou)(zhou)分(fen)(fen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)疑(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳(er)(er)。”既知(zhi)今(jin),亦(yi)当(dang)知(zhi)古,是(shi)(shi)(shi)(shi)郑以(yi)(yi)(yi)(yi)(yi)古之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)九(jiu)(jiu)(jiu)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he)皆(jie)在(zai)(zai)(zai)兖(yan)州(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)界(jie)(jie),於(wu)(wu)(wu)汉(han)乃(nai)冀州(zhou)(zhou)(zhou)(zhou)域耳(er)(er)。言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)复(fu)(fu)(fu)合(he)(he)(he)(he)(he)(he)为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),乃(nai)在(zai)(zai)(zai)下(xia)(xia)头(tou),正以(yi)(yi)(yi)(yi)(yi)经云(yun)“同为(wei)(wei)(wei)(wei)(wei)(wei)逆河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),入于海”,明并(bing)(bing)为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi)河(he)(he)(he)(he)(he)(he)(he)(he)(he)(he),乃(nai)入于海,故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)云(yun)“在(zai)(zai)(zai)下(xia)(xia)头(tou)”耳(er)(er)。亦(yi)不(bu)知(zhi)所(suo)(suo)(suo)并(bing)(bing)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)处(chu),故(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)(gu)不(bu)斥言(yan)(yan)(yan)(yan)(yan)(yan)(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。齐桓(huan)公塞为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi)者(zhe)(zhe),不(bu)知(zhi)所(suo)(suo)(suo)出(chu)何书(shu)。其(qi)(qi)并(bing)(bing)为(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),未知(zhi)并(bing)(bing)从何者(zhe)(zhe)。

敷天之下,裒时之对,时周之命。裒,聚也。笺云:裒,众。对,配也。徧天之下众山川之神,皆如是配而祭之,是周之所以受天命而王也。
  ○裒,蒲侯反。“於绎思”,《毛诗》无此句,《齐》、《鲁》、《韩诗》有之。今(jin)《毛诗》有者,衍文也。崔(cui)《集注》本(ben)有,是采三家之本(ben),崔(cui)因有,故解之。

[疏]传“裒,聚”。
  ○正义曰:《释诂》文。
  ○笺“裒聚”至“而王”。
  ○正义曰:《释诂(gu)》云(yun):“裒(pou)、众,多也。”俱训为(wei)多,是(shi)裒(pou)得为(wei)众。《释诂(gu)》云(yun):“妃(fei)、合、会,对(dui)。”是(shi)对(dui)得为(wei)配(pei)。言(yan)(yan)徧天(tian)之(zhi)(zhi)(zhi)(zhi)下(xia),则(ze)无有(you)不(bu)(bu)祭,故(gu)以(yi)为(wei)众山川(chuan)之(zhi)(zhi)(zhi)(zhi)神(shen)(shen)(shen)皆配(pei)祭之(zhi)(zhi)(zhi)(zhi)。正言(yan)(yan)配(pei)者,山川(chuan)大小相从配(pei)之(zhi)(zhi)(zhi)(zhi),祭无不(bu)(bu)徧之(zhi)(zhi)(zhi)(zhi)意(yi)也。是(shi)周之(zhi)(zhi)(zhi)(zhi)所(suo)以(yi)受天(tian)命而王(wang)者,言(yan)(yan)其得神(shen)(shen)(shen)之(zhi)(zhi)(zhi)(zhi)助,故(gu)能受天(tian)之(zhi)(zhi)(zhi)(zhi)命。武王(wang)受命伐纣,后乃巡(xun)守(shou),方始祭祀山川(chuan),而云(yun)受命由此(ci)者,作(zuo)者以(yi)神(shen)(shen)(shen)能助人,归功(gong)於神(shen)(shen)(shen),见受命之(zhi)(zhi)(zhi)(zhi)前己能敬神(shen)(shen)(shen),及今巡(xun)守(shou)犹能敬之(zhi)(zhi)(zhi)(zhi),故(gu)所(suo)以(yi)得受天(tian)命而王(wang)天(tian)下(xia),言(yan)(yan)此(ci)是(shi)神(shen)(shen)(shen)明之(zhi)(zhi)(zhi)(zhi)助故(gu)也。此(ci)篇(pian)末俗本有(you)“於绎思”三(san)字(zi),误也。

《般》一章(zhang),七句。

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