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春秋左氏传注疏卷三十九 起二十九年,尽二十九年在线阅读

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卷三(san)十九(jiu) 起二十九(jiu)年,尽二十九(jiu)年

  【经】二十有九年(nian),春,王正(zheng)月,公在楚(chu)。(公在外(wai),阙(que)朝正(zheng)之礼(li)甚(shen)多,而唯书此一(yi)(yi)年(nian)者,鲁(lu)公如楚(chu),既非常,此公又(you)逾年(nian),故发此一(yi)(yi)事以(yi)明常。)

[疏]注“公在”至“明常”。
  ○正(zheng)(zheng)义(yi)曰:僖十六年(nian)(nian)(nian)(nian),冬,公(gong)(gong)(gong)(gong)(gong)会(hui)诸侯于(yu)淮;十七年(nian)(nian)(nian)(nian),秋,九(jiu)月(yue),公(gong)(gong)(gong)(gong)(gong)至(zhi)自(zi)会(hui);宣七年(nian)(nian)(nian)(nian),冬,公(gong)(gong)(gong)(gong)(gong)会(hui)诸侯于(yu)黑(hei)壤;八年(nian)(nian)(nian)(nian),春,公(gong)(gong)(gong)(gong)(gong)至(zhi)自(zi)会(hui);成十年(nian)(nian)(nian)(nian),秋,公(gong)(gong)(gong)(gong)(gong)如晋(jin)(jin)(jin);十一年(nian)(nian)(nian)(nian),春,公(gong)(gong)(gong)(gong)(gong)至(zhi)自(zi)晋(jin)(jin)(jin);十二年(nian)(nian)(nian)(nian),冬,公(gong)(gong)(gong)(gong)(gong)如晋(jin)(jin)(jin);十三年(nian)(nian)(nian)(nian),春,公(gong)(gong)(gong)(gong)(gong)至(zhi)自(zi)晋(jin)(jin)(jin)。此(ci)等正(zheng)(zheng)月(yue),公(gong)(gong)(gong)(gong)(gong)皆不(bu)在,其类多矣。是公(gong)(gong)(gong)(gong)(gong)在外,阙朝正(zheng)(zheng)之(zhi)(zhi)(zhi)礼甚多,而皆不(bu)书(shu)。唯书(shu)此(ci)一年(nian)(nian)(nian)(nian)者,鲁(lu)公(gong)(gong)(gong)(gong)(gong)如楚云云。《释例(li)》曰:“襄二十九(jiu)年(nian)(nian)(nian)(nian),春,正(zheng)(zheng)月(yue),公(gong)(gong)(gong)(gong)(gong)在楚。凡(fan)公(gong)(gong)(gong)(gong)(gong)之(zhi)(zhi)(zhi)行,始(shi)则书(shu)所如,还则书(shu)公(gong)(gong)(gong)(gong)(gong)至(zhi)。今中复(fu)书(shu)‘公(gong)(gong)(gong)(gong)(gong)在楚’者,明国(guo)之(zhi)(zhi)(zhi)守臣(chen),每(mei)月(yue)亦以公(gong)(gong)(gong)(gong)(gong)不(bu)朝之(zhi)(zhi)(zhi)故(gu)告於庙也(ye)(ye)(ye)(ye)。每(mei)月(yue)必告,而特(te)於正(zheng)(zheng)月(yue)释之(zhi)(zhi)(zhi)者,盖岁之(zhi)(zhi)(zhi)正(zheng)(zheng)也(ye)(ye)(ye)(ye),月(yue)之(zhi)(zhi)(zhi)正(zheng)(zheng)也(ye)(ye)(ye)(ye),日之(zhi)(zhi)(zhi)正(zheng)(zheng)也(ye)(ye)(ye)(ye)。三始(shi)之(zhi)(zhi)(zhi)正(zheng)(zheng),嘉礼所重,人理所以自(zi)新,故(gu)特(te)显(xian)以通他月(yue)也(ye)(ye)(ye)(ye)。公(gong)(gong)(gong)(gong)(gong)之(zhi)(zhi)(zhi)在外,所以阙朝正(zheng)(zheng)之(zhi)(zhi)(zhi)礼甚多。唯书(shu)此(ci)一年(nian)(nian)(nian)(nian)、释此(ci)一事(shi)者,斯礼有常,非义(yi)例(li)所急,故(gu)因公(gong)(gong)(gong)(gong)(gong)远(yuan)出逾年(nian)(nian)(nian)(nian),存此(ci)一事(shi),以示(shi)法也(ye)(ye)(ye)(ye)。”

夏(xia),五月,公至自楚。

庚午,卫侯衎卒。无传。四同盟。
  ○衎,苦旦反。

[疏]注“四同盟”。
  ○正义曰:衎以成十五年(nian)(nian)(nian)(nian)(nian)即位。其年(nian)(nian)(nian)(nian)(nian)盟(meng)于(yu)(yu)戚(qi),十七(qi)年(nian)(nian)(nian)(nian)(nian)于(yu)(yu)柯陵,十八年(nian)(nian)(nian)(nian)(nian)于(yu)(yu)虚朾,襄三年(nian)(nian)(nian)(nian)(nian)于(yu)(yu)鸡泽,五年(nian)(nian)(nian)(nian)(nian)于(yu)(yu)戚(qi),七(qi)年(nian)(nian)(nian)(nian)(nian)及(ji)孙林(lin)父盟(meng),九(jiu)年(nian)(nian)(nian)(nian)(nian)于(yu)(yu)戏,十一年(nian)(nian)(nian)(nian)(nian)于(yu)(yu)亳城北,二十七(qi)年(nian)(nian)(nian)(nian)(nian)于(yu)(yu)宋。衎自(zi)前即位及(ji)后复归,凡与鲁(lu)九(jiu)同(tong)盟(meng)。刘炫以为杜(du)云“四同(tong)盟(meng)”者(zhe)误。今知不(bu)然(ran)者(zhe),以其与成公三盟(meng),不(bu)数;五年(nian)(nian)(nian)(nian)(nian)盟(meng)戚(qi),经不(bu)书,不(bu)数;七(qi)年(nian)(nian)(nian)(nian)(nian)林(lin)父是大夫,又特共鲁(lu)盟(meng),亦不(bu)数,故为四同(tong)盟(meng)也(ye)。刘不(bu)寻此(ci)理(li)而(er)规杜(du)过,非也(ye)。

阍弑吴子馀祭。阍,守门者,下贱非士,故不言盗。
  ○阍音昏。弑,申志(zhi)反。祭,侧界反。

[疏]注“阍守”至“言盗(dao)(dao)”。正(zheng)义曰(yue):《周礼(li)》:“阍人,王宫每(mei)门四人。”郑玄云(yun):“阍人,司昏晨以启(qi)闭者。刑(xing)人墨(mo)者,使(shi)守门。”既(ji)服墨(mo)刑(xing),使(shi)之守门,是下贱人也(ye)。哀(ai)四年,“盗(dao)(dao)杀蔡侯(hou)申(shen)”。此为下贱非士,故不(bu)(bu)言盗(dao)(dao)也(ye)。《穀梁传》曰(yue):“不(bu)(bu)称名姓(xing),阍不(bu)(bu)得齐(qi)於人;不(bu)(bu)称其君,阍不(bu)(bu)得君其君也(ye)。”

仲孙羯会晋荀盈、齐高止、宋华定、卫世叔仪、郑公孙段、曹人、莒人、滕人、薛人、小邾人城杞。公孙段,伯石也。三十年,伯有死,乃命为卿。今盖以摄卿行。
  ○羯,居谒(ye)反。

[疏]注“公孙”至“卿行”。
  ○正义曰:公(gong)孙段,即(ji)伯石也。据(ju)三十年传,“伯有死,始命伯石为(wei)卿(qing)(qing)(qing)(qing)”,则此时(shi)未为(wei)卿(qing)(qing)(qing)(qing)矣(yi)。未为(wei)卿(qing)(qing)(qing)(qing),而得书其名,故(gu)疑之(zhi)(zhi)云“盖以摄(she)(she)卿(qing)(qing)(qing)(qing)行”也。以隐公(gong)摄(she)(she)位为(wei)君,而国人君之(zhi)(zhi),诸(zhu)(zhu)侯与之(zhi)(zhi)。知摄(she)(she)位为(wei)卿(qing)(qing)(qing)(qing)者,诸(zhu)(zhu)侯亦即(ji)以为(wei)卿(qing)(qing)(qing)(qing),序之(zhi)(zhi)於列,故(gu)史(shi)得以卿(qing)(qing)(qing)(qing)书也。文七(qi)年传称,晋(jin)使(shi)先蔑(mie)如(ru)秦(qin),逆(ni)公(gong)子雍,荀林父谓蔑(mie)曰:“摄(she)(she)卿(qing)(qing)(qing)(qing)以往可(ke)也,何(he)必子?”是知有使(shi)大夫摄(she)(she)卿(qing)(qing)(qing)(qing)之(zhi)(zhi)法也。

晋侯使士鞅来聘。

杞子来盟。杞复称子,用夷礼也。
  ○复,扶又(you)反。

[疏]注“杞复(fu)”至(zhi)“礼也”。正义(yi)曰(yue):杞入《春秋》书(shu)爵称侯,又称伯;僖(xi)二十三(san)年、二十七(qi)年称子(zi)。传(chuan)曰(yue):“用夷礼,故曰(yue)子(zi)。”自尔以来,常(chang)称为伯。今复(fu)称子(zi),传(chuan)云:“书(shu)曰(yue)‘子(zi)’,贱(jian)之也。”明为用夷礼,故贱(jian)之。知(zhi)杞复(fu)称“子(zi)”,用夷礼也。

吴子使札来聘。吴子,馀祭。既遣札聘上国而后死。札以六月到鲁,未闻丧也。不称公子,其礼未同於上国。
  ○札(zha),侧八反。

[疏]注“吴子”至“上国”。
  ○正义曰(yue)(yue):上(shang)(shang)云(yun):“阍(hun)弑(shi)吴子(zi)”,此言(yan)吴子(zi)使(shi)(shi)聘(pin),传(chuan)(chuan)曰(yue)(yue)“其出(chu)(chu)聘(pin)也,通(tong)(tong)嗣(si)君(jun)(jun)(jun)也。”不(bu)知通(tong)(tong)嗣(si)君(jun)(jun)(jun),通(tong)(tong)谁嗣(si)也。贾逵、服(fu)虔(qian)皆(jie)(jie)以(yi)(yi)为(wei)夷(yi)末(mo)新即(ji)位,使(shi)(shi)来(lai)(lai)通(tong)(tong)聘(pin)。案隐三年(nian),“武氏子(zi)来(lai)(lai)求(qiu)赙”,文九年(nian),“毛(mao)伯来(lai)(lai)求(qiu)金”,并不(bu)言(yan)王使(shi)(shi),传(chuan)(chuan)皆(jie)(jie)云(yun)“王未(wei)葬(zang)也”。是知先君(jun)(jun)(jun)未(wei)葬(zang),嗣(si)君(jun)(jun)(jun)不(bu)得命臣。此与阍(hun)弑(shi)吴子(zi)文不(bu)隔月(yue),吴、鲁(lu)(lu)相去(qu)(qu),经(jing)涂至(zhi)(zhi)远,岂以(yi)(yi)君(jun)(jun)(jun)死之月(yue)即(ji)命臣乎,而得书(shu)(shu)“吴子(zi)使(shi)(shi)”也?且传(chuan)(chuan)称季(ji)札(zha)(zha)(zha)至(zhi)(zhi)鲁(lu)(lu),遍观(guan)周乐,至(zhi)(zhi)戚闻钟声,讥孙文子(zi)云(yun)“君(jun)(jun)(jun)又在(zai)殡,而可以(yi)(yi)乐乎”?自请观(guan)乐,讥人(ren)听乐,旷(kuang)世大贤,岂当若是?故杜以(yi)(yi)为(wei)通(tong)(tong)嗣(si)君(jun)(jun)(jun),通(tong)(tong)馀祭嗣(si)也。二十(shi)五年(nian),遏为(wei)巢牛臣所(suo)杀,馀祭嗣(si)立(li),至(zhi)(zhi)此始使(shi)(shi)札(zha)(zha)(zha)通(tong)(tong)上(shang)(shang)国。吴子(zi)未(wei)死之前,命札(zha)(zha)(zha)出(chu)(chu)使(shi)(shi),既(ji)遣札(zha)(zha)(zha)聘(pin)而后(hou)身(shen)死。札(zha)(zha)(zha)以(yi)(yi)六(liu)月(yue)到鲁(lu)(lu),未(wei)及闻丧,故每(mei)事皆(jie)(jie)行(xing)吉礼也。经(jing)传(chuan)(chuan)皆(jie)(jie)无札(zha)(zha)(zha)至(zhi)(zhi)之月(yue),知以(yi)(yi)六(liu)月(yue)到者,以(yi)(yi)“城杞(qi)”在(zai)五月(yue)之下,城杞(qi)既(ji)讫,乃有士(shi)鞅来(lai)(lai)聘(pin),杞(qi)子(zi)来(lai)(lai)盟(meng)。若共在(zai)月(yue)中,则不(bu)容此事下文有“秋”,知札(zha)(zha)(zha)以(yi)(yi)六(liu)月(yue)至(zhi)(zhi)也。札(zha)(zha)(zha)去(qu)(qu)之后(hou),吴始告(gao)丧。告(gao)以(yi)(yi)五月(yue)被弑(shi),故追书(shu)(shu)在(zai)聘(pin)上(shang)(shang)耳。札(zha)(zha)(zha)实公子(zi),不(bu)书(shu)(shu)公子(zi)者,吴是东夷(yi),其礼未(wei)同(tong)於(wu)上(shang)(shang)国,故使(shi)(shi)不(bu)书(shu)(shu)氏。以(yi)(yi)札(zha)(zha)(zha)是卿,故书(shu)(shu)其名耳。《释例》曰(yue)(yue):“吴晚通(tong)(tong)上(shang)(shang)国,故其君(jun)(jun)(jun)臣朝会,不(bu)同(tong)於(wu)例,亦犹楚之初始也。”昭二十(shi)七年(nian),传(chuan)(chuan)称“延州来(lai)(lai)季(ji)子(zi)聘(pin)于上(shang)(shang)国”,是吴谓诸夏(xia)为(wei)上(shang)(shang)国也。

秋,九月,葬卫献公(gong)。无传。

齐(qi)高止(zhi)出(chu)奔北燕。止(zhi),高厚之(zhi)子。燕音烟(yan)。

冬,仲孙羯如晋。

【传】二十九(jiu)年(nian),春,王正(zheng)月,公在楚,释(shi)不(bu)朝(chao)正(zheng)于庙(miao)也(ye)。(释(shi),解也(ye)。告庙(miao)在楚,解公所以(yi)不(bu)朝(chao)正(zheng)。)

[疏]注“释”至“朝正”。
  ○正(zheng)义曰:公本在(zai)国(guo),每月之朔(shuo),常以(yi)朝(chao)享之礼亲自(zi)祭庙(miao)。今(jin)以(yi)在(zai)外(wai)之故,阙於(wu)此(ci)礼。国(guo)之守(shou)臣,於(wu)此(ci)朔(shuo)日,告(gao)庙(miao)云(yun)“公在(zai)楚”,史官因书於(wu)策(ce)。传解其告(gao)庙(miao)之意。告(gao)云(yun)“公在(zai)楚”者,解释公所以(yi)不得亲自(zi)朝(chao)正(zheng)也。

楚人使公亲襚,诸侯有遣使赗襚之礼。今楚欲遣使之比。
  ○襚音遂。《说(shuo)文》云:“衣死人衣。”遣使,所吏(li)反(fan),下同。赗,芳(fang)凤反(fan),一本(ben)作赠(zeng)。比,必利反(fan)。

[疏]“楚人使公亲襚”。正义曰:《檀弓》云:“襄公朝于荆,康王卒。荆人曰:‘必请袭。’鲁人曰:‘非礼也。’荆人强之,巫先拂柩。荆人悔之。”《记》之所言,即是此事,所异者,此言请“襚”,彼言“请袭”;此言“袚殡”,彼言“拂柩”。虽俱说此事,先后不同礼。死而沐浴,即袭。袭后始小敛、大敛,乃殡。案往年传公及汉,闻康王卒,公欲反。则康王之卒,公未至楚。“楚人使公亲襚”,传在此年言之,则此年始令公亲襚,襚不得为袭也。卒已逾月,不得柩仍在地,足知殡是而柩非,《记》虚而传实也。然则襚衣所以衣尸,既殡而使公襚者,致襚所以结恩好,其衣不必充用。《杂记》记致襚之礼云“委衣于殡东”,是既殡犹致襚也。文九年,秦人来归僖公成风之襚,僖薨十年犹致之,况既殡也?
  ○注“诸侯”至“之比”。
  ○正义曰(yue):《杂记》云:“吊(diao)者含襚赗临。”是(shi)诸(zhu)侯之臣(chen)使於(wu)邻国之礼也。楚人(ren)以诸(zhu)侯相於(wu)有(you)遣使赗襚之礼。今以公(gong)身既(ji)在(zai),意(yi)在(zai)轻鲁,欲(yu)以公(gong)依遣使之比,使公(gong)亲行之也。

公患之。穆叔曰:“祓殡而襚,则布币也。”先使巫祓除殡之凶邪而行襚礼,与朝而布币无异。
  ○祓音拂,徐音废。邪,似嗟反。

[疏]“祓殡”至“弊也”。
  ○正义曰(yue):案:《杂记(ji)》诸(zhu)侯使(shi)臣(chen)致襚(sui)之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li)(li)云“委(wei)衣於殡(bin)东”。今楚(chu)人以(yi)(yi)(yi)公(gong)身在,意欲轻(qing)鲁(lu),公(gong)依遣使(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)比。公(gong)以(yi)(yi)(yi)楚(chu)人轻(qing)己(ji),所以(yi)(yi)(yi)患(huan)之(zhi)(zhi)(zhi)(zhi)(zhi)。故穆(mu)叔(shu)云若使(shi)巫人先(xian)往祓殡(bin),则是君(jun)临臣(chen)丧(sang)之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li)(li)。祓除既了而(er)行(xing)襚(sui)礼(li)(li)(li),布(bu)(bu)陈(chen)衣物,与行(xing)朝之(zhi)(zhi)(zhi)(zhi)(zhi)时布(bu)(bu)陈(chen)币帛(bo)无异,有何(he)可患(huan)?刘炫云:“朝礼(li)(li)(li),两君(jun)相见,先(xian)授玉,然(ran)后致享,乃布(bu)(bu)陈(chen)币帛(bo)於庭也(ye)。祓殡(bin)者,君(jun)临臣(chen)丧(sang)之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li)(li)。先(xian)使(shi)祓殡(bin),行(xing)临丧(sang)之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li)(li),然(ran)后致襚(sui),则全是布(bu)(bu)币之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li)(li)。言与朝而(er)布(bu)(bu)币无异也(ye)。君(jun)临臣(chen)丧(sang)者,由先(xian)见臣(chen),故以(yi)(yi)(yi)祓殡(bin)比行(xing)朝礼(li)(li)(li),自然(ran)致襚(sui)似布(bu)(bu)币。楚(chu)以(yi)(yi)(yi)亲(qin)襚(sui)屈鲁(lu),鲁(lu)以(yi)(yi)(yi)祓殡(bin)自尊。令臡曰(yue)疏(shu)云,以(yi)(yi)(yi)殡(bin)有凶(xiong)邪(xie),畏恶患(huan)之(zhi)(zhi)(zhi)(zhi)(zhi),不肯亲(qin)襚(sui)。穆(mu)叔(shu)云,先(xian)使(shi)巫人祓除殡(bin)之(zhi)(zhi)(zhi)(zhi)(zhi)凶(xiong)邪(xie),既无而(er)行(xing)襚(sui)礼(li)(li)(li),布(bu)(bu)陈(chen)衣物,与行(xing)朝之(zhi)(zhi)(zhi)(zhi)(zhi)时布(bu)(bu)陈(chen)币帛(bo)无异。言俱无咎,有何(he)可患(huan)?”

乃使巫以桃、茢先祓殡。茢,黍穰。
  ○茢(lie)音(yin)列,徐音(yin)例(li)。穰,如羊反。郑注《周礼》云:“茢(lie),苕帚。”

[疏]“乃使”至“祓殡”。
  ○正义(yi)曰:巫者,接神之官(guan)。《周礼》:“男(nan)巫,王吊则与祝前。”《檀弓》云(yun):“君临臣(chen)丧,以(yi)巫祝桃茢(lie)(lie)执戈,恶之也(ye)(ye)。”郑玄云(yun):“为(wei)有(you)凶邪(xie)之气在侧(ce)。桃,鬼(gui)所(suo)恶。茢(lie)(lie),萑苕,可埽不祥(xiang)。”君临臣(chen)丧礼有(you)此法,故使巫以(yi)桃茢(lie)(lie)先祓殡,若以(yi)楚子为(wei)臣(chen)然,所(suo)以(yi)屈楚也(ye)(ye)。茢(lie)(lie)是帚(zhou),盖桃为(wei)棒也(ye)(ye)。《毛诗(shi)传》曰:“薍(luan)为(wei)萑。萑苕谓(wei)薍(luan)穗(sui)也(ye)(ye)。”杜云(yun)“茢(lie)(lie)黍(shu)穰”者,今世所(suo)谓(wei)苕帚(zhou)者,或(huo)用薍(luan)穗(sui),或(huo)用黍(shu)穰。是二者皆得为(wei)之也(ye)(ye)。

楚人弗禁,既而悔(hui)之。礼,君临(lin)臣丧乃祓殡,故楚悔(hui)之。

二月,癸卯(mao),齐人葬(zang)庄公於(wu)北郭(guo)。兵死不(bu)入(ru)兆域,故葬(zang)北郭(guo)。

[疏]注“兵死”至“北郭”。
  ○正(zheng)义曰:《周(zhou)礼》:“冢人掌公墓之(zhi)地(di),辨其兆(zhao)域。”凡死(si)於兵者,不入兆(zhao)域。

夏,四月,葬楚康王(wang)(wang)。公及陈侯、郑伯、许男送葬,至於西门之外。诸侯之大(da)夫皆至于(yu)墓。楚郏敖(ao)即位。郏敖(ao),康王(wang)(wang)子熊麇也。王(wang)(wang)子围为(wei)令尹(yin)。围,康王(wang)(wang)弟。郑行人子羽曰(yue):“是谓不宜,必代之昌。松柏(bo)之下(xia),其草(cao)不殖。”言楚君弱,令尹(yin)强(qiang),物(wu)不两盛。为(wei)昭元年围弑(shi)郏敖(ao)起(qi)本(ben)。

公还,及方城。季武子(zi)取卞(bian),取卞(bian)邑以自益。使公冶(ye)问(wen),问(wen)公起居(ju),公冶(ye),季氏属大(da)夫。玺书追(zhui)而(er)与之,玺,印也。

[疏]注“玺印也”。
  ○正义曰(yue):蔡邕《独(du)断》云:“玺印(yin)(yin)也(ye)(ye)。信也(ye)(ye)。天(tian)子(zi)玺白玉(yu)螭(chi),虎纽(niu)。古者尊卑共之。”《月(yue)令》曰(yue):“周封(feng)玺。”季武子(zi)使公冶问,玺书(shu),此诸侯大(da)夫印(yin)(yin)称(cheng)玺也(ye)(ye)。卫(wei)宏云:“秦(qin)(qin)以(yi)(yi)前,民皆以(yi)(yi)金玉(yu)为印(yin)(yin),唯(wei)其所好。自(zi)秦(qin)(qin)以(yi)(yi)来,唯(wei)天(tian)子(zi)之印(yin)(yin)独(du)称(cheng)玺,又(you)以(yi)(yi)玉(yu),群臣莫敢用也(ye)(ye)。”案(an)《周礼》“掌节货(huo)贿,用玺节”,郑玄云:“今之印(yin)(yin)章也(ye)(ye)。”则周时印(yin)(yin)巳名玺,但上下通(tong)用。

曰(yue):“闻守卞者(zhe)将叛,臣帅(shuai)徒以讨之。既得(de)之矣,敢告(gao)。”公冶致使(shi)而(er)退,致季氏使(shi)命。及(ji)舍,而(er)后闻取卞。发书乃闻之。公曰(yue):“欲(yu)(yu)之而(er)言(yan)(yan)叛,衹见疏也。”言(yan)(yan)季氏欲(yu)(yu)得(de)卞,而(er)欺我(wo)言(yan)(yan)叛,益疏我(wo)。

[疏]“公曰”至“疏也”。
  ○正义曰:武子(zi)书云(yun)(yun)“闻卞(bian)将叛(pan)”,则是叛(pan)形未著,故公(gong)猜之(zhi)(zhi)。言武子(zi)自欲得之(zhi)(zhi),而诬(wu)言其叛(pan),多见疏(shu)外我(wo)也(ye)(ye)。“多见疏(shu)”,犹《论(lun)语》云(yun)(yun)“多见其不(bu)知(zhi)量”也(ye)(ye)。服虔本作“衹(qi)(qi)见疏(shu)”。解云(yun)(yun):“衹(qi)(qi),適(shi)也(ye)(ye)。”晋、宋杜本皆作“多”。古人多、衹(qi)(qi)同(tong)音(yin)。张衡(heng)《西京(jing)赋》云(yun)(yun):“炙炮(pao)夥,清酤多。皇恩溥(pu),洪德施(shi)。”施(shi)与多为(wei)韵。此(ci)类韵矣。

公谓公冶曰:“吾(wu)可以入(ru)乎?”以季氏疏已,故不(bu)敢(gan)入(ru)。对曰:“君实有国(guo),谁敢(gan)违君?”公与公冶冕(mian)服,以卿服玄冕(mian)赏之。

[疏]注“以卿”至“赏之”。
  ○正义曰:公冶先为(wei)大(da)夫,公今以(yi)恩(en)加赐,知以(yi)卿(qing)服玄冕(mian)赏(shang)之也。《周(zhou)礼·司(si)服》云:“卿(qing)大(da)夫之服,自玄冕(mian)而(er)下。”是卿(qing)与大(da)夫同服玄冕(mian)也。其旒当以(yi)命数为(wei)异耳。

固辞,强之而后受。公欲无入,荣成伯赋《式微》,乃归。《式微》,《诗·邶风》。曰:“式微式微,胡不归?”式,用也。义取寄寓之微陋,劝公归也。五月,公至自楚。公冶致其邑於季氏,本从季氏得邑,故还之。而终不入焉。不入季孙家。曰:“欺其君,何必使余?”季孙见之,则言季氏如他日。不见,则终不言季氏。及疾,聚其臣,大夫家臣。曰:“我死,必无以冕服敛,非德赏也。言公畏季氏而赏其使,非以我有德。
  ○敛,力验反(fan)。且(qie)无(wu)使季(ji)氏葬我!”

葬灵王。不书,鲁不会。郑上卿有事,子展使印段往。伯有曰:“弱,不可。”印段年少官卑。
  ○少(shao),诗照反。

[疏]“葬灵”至“段往”。
  ○正义曰:郑之上卿,即子展也。有事(shi),谓君適楚而代守国(guo)也。计(ji)於时(shi)郑卿在国(guo),犹有子西、伯有。不使(shi)彼行(xing)而使(shi)印段(duan)者,盖(gai)别有所掌,共子展守国(guo),故不得(de)行(xing)也。

子展曰:“与其莫往,弱不犹愈乎?《诗》云:‘王事靡盬,不遑启处。’《诗·小雅》。盬,不坚固也。启,跪也。言王事无不坚固,故不暇跪处。
  ○盬音(yin)古。跪,其(qi)委反。

[疏]注“诗小”至“跪处”。
  ○正义曰:《小(xiao)雅·四(si)牡(mu)》之(zhi)(zhi)章。盬(gu),亦蛊(gu)也(ye)(ye)。昭元(yuan)年传曰:“於文皿蟲(chong)为蛊(gu),穀之(zhi)(zhi)飞亦为蛊(gu)。”蛊(gu)是(shi)蟲(chong)之(zhi)(zhi)害物,故为不(bu)牢固也(ye)(ye)。《释言(yan)(yan)》云(yun):“皇,暇(xia)也(ye)(ye)。启,跪(gui)也(ye)(ye)。”李巡曰:“皇,间暇(xia)也(ye)(ye)。启,小(xiao)跪(gui)也(ye)(ye)。”言(yan)(yan)王事无有不(bu)牢固,已当牢固之(zhi)(zhi),故不(bu)得(de)间暇(xia)而跪(gui)处也(ye)(ye)。

东西南北,谁敢宁处?谓上卿。坚事晋、楚,以蕃王室也。言我固事晋、楚,乃所以蕃屏王室。
  ○蕃,芳(fang)元反。王(wang)事无旷,何常之有(you)?”遂使印段(duan)如周。传言(yan)周衰,卑(bei)於晋、楚。

吴人伐赵,获俘焉,以为阍,使守舟。吴子馀祭观舟,阍以刀弑之。言“以刀”,明近刑人。
  ○近,附近之近。郑子展卒,子皮即位。子皮代父为上卿。於是郑饥而未及麦,民病。子皮以子展之命,饩国人粟,户一锺,在丧故以父命也。六斛四斗曰锺。
  ○饩,许气反。

[疏]“以子展之命”。
  ○正义曰:盖死(si)日近,死(si)时(shi)民已(yi)饥(ji),故假其生时(shi)之遗命(ming)也。

是以得郑国之民(min)。故罕(han)氏常掌国政(zheng),以为上(shang)卿。宋司城子(zi)罕(han)闻之,曰:“邻於(wu)善,民(min)之望也。”民(min)亦望君为善。

[疏]“邻於善,民之望也。”
  ○正义(yi)曰:邻,近也。近於善,民亦(yi)望(wang)君(jun)为善也。

宋亦饥,请於平公,出公粟以贷,使大夫皆贷。司城氏贷而不书,施而不德。
  ○贷,他代反,下同。施,始豉反,下文同。为大夫之无者贷。宋无饥人。叔向闻之,曰:“郑之罕,宋之乐,其后亡者也,二者其皆得国乎!得掌国政。
  ○向,许丈(zhang)反。民之归也(ye),施而(er)不德,乐氏加(jia)焉,其以宋升降(jiang)乎!”升降(jiang),随宋盛衰(shuai)。

晋平公,祀出也,故治杞(qi)。治,理(li)其地,脩其城(cheng)。

[疏]注“治理”至“其城”。
  ○正(zheng)义曰(yue):经(jing)书“城(cheng)杞”,谓筑(zhu)杞城(cheng)耳。下“使女叔侯(hou)来治杞田(tian)”,知治杞,之地,非(fei)独脩(xiu)其(qi)城(cheng)也。

六月,知悼子合诸侯之大夫以城杞,孟孝伯会之。郑子大叔与伯石往。大叔不书,不亲事。
  ○知音智。大叔,音泰,下同。子大叔见大叔文子,文子,卫大叔仪。与之语。文子曰:“甚乎其城杞也!”子大叔曰:“若之何哉?晋国不恤周宗之阙,而夏肄是屏。周宗,诸姬也。夏肄,杞也。肄,馀也。屏,城也。
  ○夏,户雅反(fan),注下皆仿(fang)此(ci)。肄(yi),以二反(fan)。《诗传》云:“斩而(er)复(fu)生曰肄(yi)。”《方言》云:“枿,馀也。秦晋之间曰肄(yi)。”

[疏]“夏肄是屏”。
  ○正义曰(yue)(yue):《方(fang)言》云:“肄(yi),枿,馀(yu)也。秦晋之(zhi)间(jian)曰(yue)(yue)肄(yi)。”《毛传》云:“斩而复生曰(yue)(yue)肄(yi)。”杞是夏后,灭而复存,犹木之(zhi)枿生小栽也。

其弃诸姬,亦可知也已。诸姬是弃,其谁归之?吉也闻之,弃同即异,是谓离德。《诗》曰:‘协比其邻,昏姻孔云。’《诗·小雅》。言王者和协近亲,则昏姻甚归附也。
  ○比,呲志反。晋不邻矣(yi),其谁云之!”云,犹旋(xuan)(xuan)旋(xuan)(xuan)归之。

齐高子容与宋司徒见知伯,女齐相礼。子容,高止也。司徒,华定也。知伯,荀盈也。女齐,司马侯也。相礼,侍威仪也。
  ○女音汝。相,息亮反。宾出,司马侯言於知伯曰:“二子皆将不免。子容专,专,自是也。司徒侈,皆亡家之主也。”知伯曰:“何如?”对曰:“专则速及,速及祸也。
  ○侈,昌氏反,又尸氏反。侈将以其力毙,力尽而自毙。
  ○毙,婢世反。专则人实毙之,将及矣。”为此秋高止出奔燕、昭二十年华定出奔陈传。
  ○“专则人(ren)实毙之(zhi)”绝句(ju)。“将及矣(yi)”,本或作“侈(chi)将及矣(yi)”者(zhe)非。

范献子来聘,拜城杞也。谢鲁为杞城。
  ○为,于伪反,下文“为之歌”皆同。公享之,展庄叔执币。公将以酬宾。射者三耦,二人为耦。
  ○耦,五口反。

[疏]“射(she)(she)(she)者三(san)耦(ou)”。正义曰(yue):《燕礼(li)(li)(li)》云(yun):“若射(she)(she)(she),则(ze)大射(she)(she)(she)正为司射(she)(she)(she),如(ru)乡射(she)(she)(she)之礼(li)(li)(li)。”是燕有为射(she)(she)(she)之时也(ye)。此云(yun)“公享之”,则(ze)享法亦有射(she)(she)(she)也(ye)。《周礼(li)(li)(li)·射(she)(she)(she)人(ren)》云(yun):“诸侯之射(she)(she)(she)以四耦(ou)。”此三(san)耦(ou)者,彼是畿(ji)内诸侯,故四耦(ou)。此及(ji)《仪礼(li)(li)(li)·大射(she)(she)(she)》畿(ji)外诸侯,故三(san)耦(ou)。或当臣(chen)与(yu)君异也(ye)。

公臣不足,取於家臣。家臣,展瑕、展玉父为一耦;公臣,公巫召伯、仲颜庄叔为一耦;鄫鼓父、党叔为一耦。言公室卑微,公臣不能备於三耦。
  ○召,上照反。鄫(ceng),才陵(ling)反。党,音掌。

晋侯使司马女叔侯来治杞田,使鲁归前侵杞田。所归少,故不书。弗尽归也。晋悼夫人愠曰:“齐也取旷,夫人,平公母,杞女也。谓叔侯取旷於鲁,故不尽归杞田。
  ○愠,纡运反,怒也(ye),怨也(ye)。先君(jun)若有知也(ye),不尚取(qu)之。”不尚叔侯之取(qu)货(huo)。

[疏]注“不尚”至“取货”。
  ○正(zheng)义曰:服(fu)(fu)(fu)虔云(yun):“不(bu)(bu)尚,尚也(ye)(ye)。尚当取女叔侯(hou)杀之(zhi)。”下叔侯(hou)云(yun)“先君而有(you)知也(ye)(ye),毋宁(ning)夫(fu)(fu)人,而焉(yan)(yan)。用老臣”?服(fu)(fu)(fu)虔云(yun):“毋宁(ning),宁(ning)也(ye)(ye)。宁(ning)自取夫(fu)(fu)人,将焉(yan)(yan)用老臣乎(hu)?”杜以其(qi)言(yan)(yan)大(da)悖,无(wu)复君臣之(zhi)礼,故改之(zhi)。以为夫(fu)(fu)人云(yun)“不(bu)(bu)尚取之(zhi)”者,先君不(bu)(bu)高尚此(ci)叔侯(hou)之(zhi)取旷也(ye)(ye)。“毋宁(ning)夫(fu)(fu)人”,谓先君当怪(guai)夫(fu)(fu)人之(zhi)所为也(ye)(ye)。刘炫(xuan)以“夫(fu)(fu)人愠而出辞,则其(qi)言(yan)(yan)当悖。直言(yan)(yan)‘不(bu)(bu)尚’,此(ci)事所讥,大(da)轻浅(qian),非是愠之(zhi)意”。昭八年,穿封戌(xu)云(yun)“若此(ci)君之(zhi)及此(ci)”追恨不(bu)(bu)杀灵(ling)王,其(qi)意乃悖於此(ci)。盖古者不(bu)(bu)讳(hui)之(zhi)言(yan)(yan)。服(fu)(fu)(fu)虔之(zhi)说,未必非也(ye)(ye)。

公告叔侯。叔侯曰:“虞、虢、焦、滑、霍、扬、韩、魏,皆姬姓也,八国皆晋所灭。焦在陕县。扬属平阳郡。
  ○虢,瓜百反。焦,子消反。滑,乎八反。晋是以大。若非侵小,将何所取?武、献以下,兼国多矣,武公,献公,晋始盛之君。谁得治之?杞,夏馀也,而即东夷。行夷礼。鲁,周公之后也,而睦於晋。以杞封鲁犹可,而何有焉?何有,尽归之鲁之於晋也,职贡不乏,玩好时至,公卿大夫相继於朝,史不绝书,书鲁之朝聘。
  ○好,呼报反,下“好善”同。府无虚月。无月不受鲁贡。如是可矣,可必瘠鲁以肥杞?且先君而有知也,毋宁夫人,而焉用老臣?”言先君毋宁怪夫人之所为,无用责我。
  ○瘠,在亦(yi)反(fan)。毋音无。焉用,於虔反(fan)。

杞(qi)文(wen)公来(lai)盟,鲁归其(qi)田,故来(lai)盟。书曰“子”,贱之也。贱其(qi)用夷礼。

吴公子札来聘,见叔孙穆子,说之。谓穆子曰:“子其不得死乎!不得以寿终。
  ○说音悦。寿音授。好(hao)善而不能择(ze)人。吾闻君子务(wu)在(zai)择(ze)人。吾子为鲁(lu)宗卿,而任其大政,不慎举,何以(yi)堪之?祸(huo)必(bi)及子!”为昭四年竖牛作乱起本。

[疏]“好善而不能择人”。
  ○正义(yi)曰:昔有(you)当涂贵,邳国公苏威尝问曰:“知(zhi)人是善,然后好之,何以(yi)言其不能择(ze)人?”有(you)曰:“好善,仁;择(ze)人,鉴(jian)(jian)。虽有(you)仁心,鉴(jian)(jian)不周(zhou)物,故好而(er)不能择(ze)也(ye)。”刘(liu)炫以(yi)此言亦有(you)所切於彼(bi)。

请观於(wu)周(zhou)乐。鲁(lu)以周(zhou)公故,有(you)天子(zi)礼(li)乐。

[疏]注“鲁以”至“礼乐”。
  ○正义曰:《明堂位》云(yun):“成(cheng)王以(yi)周公(gong)为(wei)有(you)勋(xun)劳於天下,是以(yi)封周公(gong)於曲阜,命(ming)鲁(lu)公(gong)世(shi)世(shi)祀(si)周公(gong)以(yi)天子之(zhi)(zhi)(zhi)礼(li)乐。”又曰:“凡四代之(zhi)(zhi)(zhi)服(fu)器,鲁(lu)兼用(yong)之(zhi)(zhi)(zhi)。”是鲁(lu)以(yi)周公(gong)故,有(you)天子之(zhi)(zhi)(zhi)礼(li)乐也。

使工为之歌《周南》、《召南》。此皆各依其本国歌所常用声曲。
  ○召(zhao),上照反,本或作“邵”。

[疏]“歌周南召南”。
  ○正义曰:歌《周南》、《召南》之诗,而以乐音为之节也。《周南》、《召南》,皆文王之诗也。周、召者,岐山之阳地名。周之先公曰“大王”者,自豳始迁焉,而脩德建王业。大王生王季,王季生文王。於时雍、梁、荆、豫、徐、扬之民,皆归文王。文王三分天下有其二,以服事殷。文王改都於丰,乃分岐邦周、召之地,赐周公旦、召公奭,以为采邑。使此二公施教於已所职之国,为文王行先公贤化,与已圣化。使二公杂而施行之。但南土感化,有深有浅。其作诗也,或感圣化,或感贤化。及武王伐纣,定天下,巡狩述职,陈诸国之诗,以观民风俗。其六州所作诗,其得圣人之化者,谓之《周南》;其得仁贤之化者,谓之《召南》。其实皆是文王之化而分系周、召二公耳。必分系者,文王以诸侯之身,行王者之化。诗人述其本志,为作圣贤之风。此诗体实是风,不可以雅名之。文王身有王号,不可以风系之。名无所系,诗不可弃。因二公为王行化,是故系之二公。周公圣,以圣化系之;召公贤,以贤化系之。《周南》十一篇,《召南》十四篇。季札此时遍观周乐,《诗》篇三百,不可歌尽,框每诗歌一篇、两篇以示意耳,未必尽歌之也。刘炫云:“不直言周、召者,以其实非二公身化也。言南者,《诗序》云:‘言化自北而南也。’谓从岐周南被江、汉也。”
  ○注“此皆”至“声曲”。
  ○正(zheng)义曰:诗(shi)人(ren)观时政善恶(e),而(er)发(fa)愤(fen)作诗(shi)。其(qi)(qi)(qi)所作文辞,皆准(zhun)其(qi)(qi)(qi)乐(le)(le)音(yin),令(ling)宫(gong)商相和(he),使成(cheng)歌(ge)曲(qu)。乐(le)(le)人(ren)采其(qi)(qi)(qi)诗(shi)辞,以(yi)为乐(le)(le)章,述其(qi)(qi)(qi)诗(shi)之(zhi)本音(yin),以(yi)为乐(le)(le)之(zhi)定声(sheng)。其(qi)(qi)(qi)声(sheng)既定,其(qi)(qi)(qi)法可(ke)传。虽多历(li)年世,而(er)其(qi)(qi)(qi)音(yin)不(bu)改。今此(ci)为季札歌(ge)者,各依其(qi)(qi)(qi)本国(guo)歌(ge)所常用声(sheng)曲(qu)也。由其(qi)(qi)(qi)各有(you)声(sheng)曲(qu),故季札听(ting)而(er)识(shi)之(zhi)。言本国(guo)者,变风(feng)诸国(guo)之(zhi)音(yin)各异(yi)也。

曰:“美哉!美其声(sheng)。

[疏]注“美其声”。
  ○正义曰:先儒以(yi)为(wei)季(ji)札(zha)所言(yan)(yan),观其(qi)诗(shi)(shi)辞而(er)(er)知,故杜显而(er)(er)异之(zhi)。季(ji)札(zha)所云“美哉”者(zhe),皆美其(qi)声(sheng)也。《诗(shi)(shi)序》称:“诗(shi)(shi)者(zhe),志(zhi)之(zhi)所之(zhi)也。在心为(wei)志(zhi),发言(yan)(yan)为(wei)诗(shi)(shi)。情(qing)(qing)动於中而(er)(er)形(xing)於言(yan)(yan),言(yan)(yan)之(zhi)不足,故嗟叹之(zhi)。”长(zhang)歌以(yi)申意(yi)也。及其(qi)八音(yin)俱作,取诗(shi)(shi)为(wei)章,则人之(zhi)情(qing)(qing)意(yi),更(geng)复发见(jian)於乐(le)之(zhi)音(yin)声(sheng)。出言(yan)(yan)为(wei)诗(shi)(shi),各述(shu)已情(qing)(qing)。声(sheng)能写情(qing)(qing),情(qing)(qing)皆可见(jian)。听音(yin)而(er)(er)知治乱,观乐(le)而(er)(er)晓盛(sheng)衰。神瞽、大贤师(shi)旷、季(ji)札(zha)之(zhi)徒,其(qi)当有以(yi)知其(qi)趣也。

始基之矣,《周南》、《召南》,王化之基。犹未也,犹有商纣,未尽善也。尽,津忍反。然勤而不怨矣。”未能安乐,然其音不怨怒。
  ○乐音洛,下“和乐声”,下文“乐而(er)不荒(huang)”同。

[疏]注“未能”至“怨怒”。
  ○正义曰:《诗(shi)(shi)序》云:“治世之(zhi)音安以乐(le),乱(luan)世之(zhi)音怨(yuan)以怒。”此作《周》、《召》之(zhi)诗(shi)(shi),其(qi)时犹有纣(zhou)存(cun)音,虽未能安乐(le),已得不(bu)怨(yuan)怒矣(yi)。

为之歌《邶》、《鄘》、《卫》。武王伐纣,分其地为三监。三监叛,周公灭之。更封康叔,并三监之地。故三国尽被康叔之化。
  ○鄘音容(rong)。被,皮(pi)羲反。

[疏]注“武王伐纣分其地三监”。
  ○正义曰:邶、鄘、卫(wei)(wei)(wei)(wei)(wei)者,商纣(zhou)(zhou)畿内(nei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)地(di)(di)名也。《汉书·地(di)(di)理志(zhi)》云:“周既灭殷(yin),分(fen)(fen)其畿内(nei)为(wei)(wei)(wei)(wei)(wei)三(san)国(guo)。《诗》风(feng)邶、鄘、卫(wei)(wei)(wei)(wei)(wei)国(guo)是(shi)也。邶以(yi)(yi)封(feng)(feng)纣(zhou)(zhou)子武(wu)(wu)庚;鄘,管叔(shu)尹之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi);卫(wei)(wei)(wei)(wei)(wei),蔡(cai)叔(shu)尹之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),以(yi)(yi)监(jian)殷(yin)民(min),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)‘三(san)监(jian)’。故(gu)(gu)《书序(xu)》曰‘武(wu)(wu)王崩,三(san)监(jian)叛’,周公(gong)诛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),尽以(yi)(yi)其地(di)(di)封(feng)(feng)弟康叔(shu)。故(gu)(gu)邶、鄘、卫(wei)(wei)(wei)(wei)(wei)三(san)国(guo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)诗,相与同(tong)风(feng)。”此注取《汉志(zhi)》为(wei)(wei)(wei)(wei)(wei)说也。汉世大儒孔(kong)安(an)国(guo)、贾(jia)逵、马融之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)徒,皆(jie)以(yi)(yi)为(wei)(wei)(wei)(wei)(wei)然,故(gu)(gu)杜亦同(tong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。郑玄《诗谱》云:“武(wu)(wu)王伐纣(zhou)(zhou),以(yi)(yi)其京师(shi)封(feng)(feng)纣(zhou)(zhou)子武(wu)(wu)庚为(wei)(wei)(wei)(wei)(wei)殷(yin)后。庶殷(yin)顽民(min),被纣(zhou)(zhou)化日久,未可(ke)以(yi)(yi)建诸(zhu)侯(hou),乃三(san)分(fen)(fen)其地(di)(di),置三(san)监(jian),管叔(shu)、蔡(cai)叔(shu)、霍(huo)叔(shu),使尹而(er)(er)(er)监(jian)教之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。自(zi)纣(zhou)(zhou)城而(er)(er)(er)北谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)邶,南谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)鄘,东谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)卫(wei)(wei)(wei)(wei)(wei)。武(wu)(wu)王崩后五(wu)年,周公(gong)居摄,三(san)监(jian)道武(wu)(wu)庚叛。成王既黜殷(yin)命,杀武(wu)(wu)庚,复伐三(san)监(jian)。更於(wu)此三(san)国(guo)建诸(zhu)侯(hou),以(yi)(yi)殷(yin)馀(yu)民(min)封(feng)(feng)康叔(shu)於(wu)卫(wei)(wei)(wei)(wei)(wei),使为(wei)(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)长。后世子孙稍彊,兼并(bing)彼二(er)国(guo),混其地(di)(di)而(er)(er)(er)名之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”先儒唯郑言然。康叔(shu)以(yi)(yi)后,七(qi)世至顷侯(hou),仁人不遇,邶人作《柏舟》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)诗以(yi)(yi)刺(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。以(yi)(yi)后继作,十九篇为(wei)(wei)(wei)(wei)(wei)《邶风(feng)》,十篇为(wei)(wei)(wei)(wei)(wei)《鄘风(feng)》,十篇为(wei)(wei)(wei)(wei)(wei)《卫(wei)(wei)(wei)(wei)(wei)风(feng)》,皆(jie)美刺(ci)卫(wei)(wei)(wei)(wei)(wei)君而(er)(er)(er)分(fen)(fen)为(wei)(wei)(wei)(wei)(wei)三(san)耳。此三(san)国(guo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)风(feng),实(shi)同(tong)是(shi)卫(wei)(wei)(wei)(wei)(wei)诗,而(er)(er)(er)必为(wei)(wei)(wei)(wei)(wei)三(san)者,郑玄云:“作者各(ge)有(you)所伤,从其本国(guo),分(fen)(fen)而(er)(er)(er)异之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)(gu)为(wei)(wei)(wei)(wei)(wei)邶、鄘、卫(wei)(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)诗焉。”其意(yi)以(yi)(yi)为(wei)(wei)(wei)(wei)(wei)邶、鄘、卫(wei)(wei)(wei)(wei)(wei)各(ge)是(shi)大国(guo),土(tu)(tu)风(feng)不同(tong)。作者虽(sui)俱有(you)美刺(ci),而(er)(er)(er)各(ge)述土(tu)(tu)风(feng),故(gu)(gu)大师(shi)各(ge)从其本分(fen)(fen)而(er)(er)(er)异之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。

曰:“美哉渊乎!忧而不困者也。渊,深也。亡国之音哀以思,其民困。卫康叔、武公德化深远,虽遭宣公淫乱,懿公灭亡,民犹秉义,不至於困。
  ○思,息嗣反,下“忧思”反。吾闻卫康叔、武公之德如是,是其《卫风》乎!康叔,周公弟;武公,康叔九世孙,皆卫之令德君也。听声以为别,故有疑言。
  ○别,彼(bi)列反。

[疏]注“康叔”至“疑言”。
  ○正义(yi)曰:“康(kang)(kang)叔,周公弟;武公,康(kang)(kang)叔九世孙”,《世本(ben)》、《世家》文(wen)也(ye)。鲁为季札(zha)(zha)作(zuo)乐,为之(zhi)歌声曲耳,不(bu)(bu)告季札(zha)(zha)以所歌之(zhi)乐名(ming)也(ye)。札(zha)(zha)言“吾闻康(kang)(kang)叔、武公之(zhi)德如(ru)是(shi)”,是(shi)先(xian)闻其(qi)善。今声合其(qi)意,虽不(bu)(bu)知其(qi)名(ming),而疑是(shi)《卫(wei)风》也(ye)。言“是(shi)其(qi)《卫(wei)风》乎”,疑之(zhi)辞(ci)也(ye)。直听声以为别,不(bu)(bu)因名(ming)而后(hou)知,故(gu)有疑言焉。

为(wei)之歌《王(wang)(wang)》。”《王(wang)(wang)·黍离》也。幽(you)王(wang)(wang)遇西戎(rong)之祸,平王(wang)(wang)东迁,王(wang)(wang)政(zheng)不(bu)行(xing)於天下,风俗下与诸侯同,故不(bu)为(wei)雅。

[疏]注“王黍离”至“为雅”。
  ○正义曰(yue):《王(wang)(wang)(wang)》诗,《黍离(li)》为(wei)首(shou)。王(wang)(wang)(wang)非国名(ming),故(gu)举首(shou)篇(pian)以(yi)(yi)表之(zhi)(zhi)。王(wang)(wang)(wang)者,周(zhou)东都王(wang)(wang)(wang)城畿内方六百里之(zhi)(zhi)地也。始武王(wang)(wang)(wang)作(zuo)邑(yi)于(yu)镐,是为(wei)西(xi)都。周(zhou)公(gong)摄政(zheng),营洛(luo)邑(yi),谓之(zhi)(zhi)王(wang)(wang)(wang)城,是为(wei)东都。成王(wang)(wang)(wang)既居(ju)洛(luo)邑(yi),复还归西(xi)都。十一(yi)世至幽(you)王(wang)(wang)(wang),遇西(xi)戎之(zhi)(zhi)祸(huo),平(ping)王(wang)(wang)(wang)东迁王(wang)(wang)(wang)城。於(wu)(wu)时(shi)王(wang)(wang)(wang)政(zheng)不行於(wu)(wu)天下,其风俗下同(tong)诸(zhu)(zhu)侯(hou)。王(wang)(wang)(wang)畿内之(zhi)(zhi)人(ren)怨刺者,以(yi)(yi)其政(zheng)同(tong)诸(zhu)(zhu)侯(hou),皆作(zuo)风诗,不复为(wei)雅。其音既是风体,故(gu)大师别之(zhi)(zhi),谓之(zhi)(zhi)王(wang)(wang)(wang)国之(zhi)(zhi)变(bian)风也。谓之(zhi)(zhi)王(wang)(wang)(wang)者,以(yi)(yi)王(wang)(wang)(wang)当国,犹《春秋》之(zhi)(zhi)王(wang)(wang)(wang),人(ren)天命未(wei)改(gai),尚(shang)尊之(zhi)(zhi),故(gu)不言周(zhou)也。

曰:“美哉!思而不惧(ju),其(qi)周之(zhi)东乎!”宗周陨(yun)灭(mie),故(gu)忧思。犹(you)有先王之(zhi)遗风,故(gu)不惧(ju)。为之(zhi)歌《郑》。《诗》第(di)七。

[疏]“为之歌郑”。
  ○正义曰:周宣王(wang)(wang)封母弟友於(wu)西(xi)都(dou)畿(ji)内,是为郑桓公(gong)(gong)。於(wu)汉则京(jing)兆郡郑县(xian),是其(qi)都(dou)也。幽王(wang)(wang)之(zhi)(zhi)时,桓公(gong)(gong)为大司徒,见幽王(wang)(wang)政荒,问於(wu)史伯(bo)曰:“王(wang)(wang)室多(duo)故,余(yu)惧及(ji)焉(yan)。其(qi)何所可以逃死?”史伯(bo)教之(zhi)(zhi)济洛、河、颍之(zhi)(zhi)间,有虢、郐之(zhi)(zhi)国,取(qu)而守之(zhi)(zhi),唯是可以少固。及(ji)幽王(wang)(wang)为犬戎所杀(sha),桓公(gong)(gong)死之(zhi)(zhi)。其(qi)子(zi)武(wu)公(gong)(gong)与晋文侯(hou)定(ding)平王(wang)(wang)於(wu)东都(dou)王(wang)(wang)城(cheng),卒(zu)取(qu)史伯(bo)所云虢、郐之(zhi)(zhi)地而居之(zhi)(zhi)。於(wu)汉,则河南郡新郑县(xian),是其(qi)都(dou)也。武(wu)公(gong)(gong)入作(zuo)卿士,国人作(zuo)《缁衣》之(zhi)(zhi)篇以美之(zhi)(zhi)。以后(hou)凡二十一(yi)篇,皆(jie)《郑风》也。

曰(yue):“美哉!其(qi)细已甚,民(min)弗堪也(ye),是(shi)其(qi)先亡乎!”美其(qi)有(you)治政之音。讥其(qi)烦碎,知不能久。

[疏]“曰美”至“亡乎”。
  ○正义曰:乐歌诗篇,情见(jian)於(wu)声(sheng)。“美哉”者,美其政治之(zhi)音有所善(shan)也。郑君政教烦碎,情见(jian)於(wu)诗,以乐播诗,见(jian)於(wu)声(sheng)内。言其细碎已甚矣,下(xia)民(min)不能(neng)(neng)堪也。民(min)不堪命,国(guo)不可久。是国(guo)其将在先亡(wang)乎(hu)!居(ju)上者,宽则(ze)得众(zhong)。为政细密,庶事烦碎,故(gu)民(min)不能(neng)(neng)堪也。

为之歌《齐》。《诗》第八。

[疏]“为之歌齐”。
  ○正(zheng)义曰:齐(qi)者(zhe),古少皞(hao)之(zhi)(zhi)世爽鸠氏之(zhi)(zhi)虚也(ye)。武王伐纣,封大师吕望於齐(qi),是为齐(qi)大公(gong)(gong)。其封域在《禹贡》青州(zhou)、岱(dai)山之(zhi)(zhi)阴,濰、淄(zi)之(zhi)(zhi)野。於汉(han),则(ze)齐(qi)郡临淄(zi)县,是其都也(ye)。大公(gong)(gong)后(hou)五世,哀(ai)公(gong)(gong)荒淫怠慢(man),国人作(zuo)《鸡鸣(ming)》之(zhi)(zhi)诗以刺之(zhi)(zhi)。后(hou)凡(fan)十一篇皆《齐(qi)风》也(ye)。

曰:“美哉!泱泱乎,大风也哉!泱泱,弘大之声。
  ○泱,於良反,韦昭於康反。表东海者,其大公乎!大公封齐,为东海之表式。
  ○大音泰。国未可量也。”言其或将复兴。
  ○复,扶又反,下“不复讥”同。为之歌《豳》。《诗》第十五。豳,周之旧国,在新平漆县东北。
  ○豳,彼贫反。

[疏]“为之歌豳”。
  ○正义曰(yue):豳(bin)(bin)者,《禹贡》雍州、岐山(shan)之(zhi)北,原隰之(zhi)野。其(qi)地西近(jin)戎,北近(jin)狄。豳(bin)(bin)是(shi)彼土之(zhi)地名。於(wu)汉,则扶风郡栒邑县,是(shi)其(qi)都也。周(zhou)室之(zhi)先(xian),后稷之(zhi)曾孙曰(yue)公(gong)(gong)(gong)刘者,自邰(tai)而(er)迁彼焉。由能(neng)脩后稷之(zhi)业,教民以(yi)农桑,民咸(xian)归之(zhi)而(er)成国(guo)。积九世至大(da)王(wang)(wang),乃(nai)入处(chu)於(wu)岐山(shan)。世世脩德,卒(zu)成王(wang)(wang)业。武王(wang)(wang)崩,成王(wang)(wang)幼,周(zhou)公(gong)(gong)(gong)摄政,管叔流言云(yun):“公(gong)(gong)(gong)将不利(li)於(wu)孺子。”周(zhou)公(gong)(gong)(gong)於(wu)是(shi)举(ju)兵东伐(fa)之(zhi),乃(nai)陈后稷、先(xian)公(gong)(gong)(gong)风化之(zhi)所由,致王(wang)(wang)业之(zhi)艰(jian)难,作《七月(yue)》之(zhi)诗以(yi)表志。大(da)师以(yi)其(qi)主意於(wu)先(xian)公(gong)(gong)(gong)在豳(bin)(bin)时之(zhi)事,故别其(qi)诗以(yi)为豳(bin)(bin)国(guo)之(zhi)变风,凡七篇,皆是(shi)周(zhou)公(gong)(gong)(gong)之(zhi)事也。

曰:“美哉,荡乎!乐而不淫,其周公之东乎!”荡乎,荡然也。乐而不淫,言有节。周公遭管、蔡之变,东征三年,为成王陈后稷、先公不敢荒淫,以成王业,故言其“周公之东乎”。
  ○乐而不淫,音岳,又(you)音洛,注同。下“而又(you)何乐”、“而可以乐”仿此。为成,于伪反。王业,如(ru)字,又(you)于况反。

[疏]“曰美”至“东乎”。
  ○正义曰:“美(mei)哉”,亦美(mei)其声(sheng)也。荡荡,宽大之意。好(hao)乐不(bu)已(yi)则(ze)近(jin)於(wu)荒(huang)淫,故美(mei)其乐而不(bu)淫也。先闻(wen)周(zhou)公之德,此声(sheng)同於(wu)所闻(wen),故疑之云“其周(zhou)公之在东(dong)乎”!言在东(dong)之时为(wei)此声(sheng)也。

为之歌《秦》。《诗》第十一。后仲尼删定,故不同。
  ○删,所奸反。

[疏]“为之歌秦”。
  ○正义曰:秦者,陇西山谷之名。於汉,则陇西郡秦亭秦谷是也。尧时有伯益者,佐禹治水有功,帝舜赐之姓,曰嬴氏。其后世之孙曰非子,事周孝王。孝王使之养马於汧、渭之间,封之为附庸,邑之於秦谷。非子曾孙秦仲,宣王又命以为大夫,始有车马、礼乐、射御之好。国人作《车邻》之诗以美之。秦仲之孙襄公,平王之初,兴兵讨西戎以救周,王既东迁,乃以岐、丰之地赐之,始列为诸侯。更有《驷钅铁》以下凡十篇,皆《秦风》也。
  ○注“诗第”至“不同”。
  ○正义(yi)曰:此为(wei)季札(zha)歌《诗(shi)》。风有十(shi)五,国其名(ming),皆与《诗(shi)》同,唯其次第异耳(er)(er)。则仲尼以前,篇目先具,其所删削,盖亦无(wu)多(duo)(duo)。记(ji)(ji)传引《诗(shi)》,亡(wang)逸甚少(shao),知(zhi)本先不(bu)多(duo)(duo)也。《史记(ji)(ji)·孔子(zi)世家》云(yun):“古者诗(shi)三千馀篇,孔子(zi)去其重,取三百五篇。”盖马迁之谬(miu)耳(er)(er)。

曰:“此之谓夏声。夫能夏则大,大之至也,其周之旧乎!秦本在西戎汧、陇之西,秦仲始有车马、礼乐。去戎狄之音而有诸夏之声,故谓之“夏声”。及襄公佐周,平王东迁,而受其地,故曰“周之旧”。
  ○汧(qian),苦贤(xian)反。去,起吕反,又如(ru)字。为之歌《魏(wei)》。《诗》第九。魏(wei),姬姓国。闵元年,晋献公灭之。

[疏]“为之歌魏”。
  ○正义曰:魏(wei)者,虞舜、夏禹所都(dou)之(zhi)(zhi)(zhi)地,在(zai)《禹贡》冀州雷(lei)首之(zhi)(zhi)(zhi)北,析(xi)城之(zhi)(zhi)(zhi)西。於汉(han),则河东郡河北县,是(shi)其都(dou)也(ye)。周(zhou)以(yi)封同姓。《世(shi)本(ben)》无魏(wei)君(jun)名谥,不知始封之(zhi)(zhi)(zhi)君(jun)何所名也(ye)。郑玄以(yi)为(wei)周(zhou)王平、桓之(zhi)(zhi)(zhi)世(shi)魏(wei)君(jun)俭(jian)啬,且褊急(ji),不务(wu)施(shi)德(de),国人作《葛屦(ju)》之(zhi)(zhi)(zhi)诗以(yi)刺(ci)之(zhi)(zhi)(zhi)。后凡七篇皆《魏(wei)风(feng)》也(ye)。

曰:“美哉,沨々乎!大而婉,险而易行,以德辅此,则明主也。”沨々,中庸之声。婉,约也。“险”当为“俭”字之误也。大而约,则俭节易行。惜其国小无明君也。
  ○沨,扶弓(gong)反(fan)(fan)(fan)(fan),徐(xu)敷剑反(fan)(fan)(fan)(fan),韦昭音凡(fan)。婉(wan),纡阮(ruan)反(fan)(fan)(fan)(fan)。险,依注(zhu)音俭。易,以豉反(fan)(fan)(fan)(fan),注(zhu)同。为之(zhi)歌《唐》。《诗》第(di)十。《唐》,晋诗。

[疏]“为之歌唐”。
  ○正义曰:唐者,帝尧(yao)旧都之(zhi)(zhi)地,於(wu)(wu)汉,则大原郡晋(jin)(jin)阳(yang)县是(shi)也(ye)。周成王封母弟(di)叔(shu)虞(yu)於(wu)(wu)尧(yao)之(zhi)(zhi)故虚,曰唐侯。其地南有晋(jin)(jin)水。虞(yu)子燮父改为(wei)(wei)晋(jin)(jin)侯。燮父后(hou)六(liu)世,至僖侯,甚啬(se)爱物,俭不中礼,国人闵之(zhi)(zhi),作《蟋蟀》之(zhi)(zhi)诗以刺之(zhi)(zhi)。以后(hou)凡十二篇,皆《唐风》也(ye)。《诗序》云:“此(ci)晋(jin)(jin)也(ye),而谓(wei)之(zhi)(zhi)唐,本其风俗,忧深思远,有尧(yao)之(zhi)(zhi)遗风。又叔(shu)虞(yu)初国,亦以唐为(wei)(wei)名(ming),故名(ming)其诗为(wei)(wei)《唐风》。”

曰:“思深哉!其有陶唐氏之遗民乎!不然,何忧之远也?晋本唐国,故有尧之遗风。忧深思远,情发於声。
  ○思,息(xi)嗣反。非令德之后,谁能(neng)若是?”为之歌《陈(chen)》。《诗》第十二.

[疏]“曰思深哉”至“能若是”。
  ○正义曰:陶唐之化,遗法犹在。作歌之民,与唐世民同,故察此歌曰,思虑深远哉!见其思深,故疑之云,其有陶唐氏之遗民乎!若其不是唐民,何其忧思之远也?非承令德之后,谁能如此深虑也?令德,谓唐尧也。
  ○“为之歌陈”。
  ○正义曰:陈(chen)者(zhe),大皞、伏羲氏之(zhi)虚(xu)也。於汉,则淮(huai)阳郡陈(chen)县(xian),是其(qi)都(dou)也。帝(di)舜之(zhi)胄,有(you)虞(yu)遏(e)父者(zhe),为(wei)(wei)周武(wu)王陶(tao)正。武(wu)王赖其(qi)利器用,又以(yi)其(qi)人是圣(sheng)舜神明(ming)之(zhi)后,乃(nai)封(feng)其(qi)子(zi)满於陈(chen),使(shi)奉(feng)虞(yu)舜之(zhi)祀,赐姓曰妫是为(wei)(wei)陈(chen)胡公。后五世至幽公,荒(huang)淫无(wu)度,国(guo)人作《宛丘》之(zhi)诗以(yi)剌之(zhi)。以(yi)后凡十篇,皆《陈(chen)风》也。

曰:“国无主,其能久乎!”淫声放荡,无所畏忌,故曰“国无主”。自《郐》以下,无讥焉。《郐》,第十三。《曹》,第十四。言季子闻此二国歌,不复讥论之,以其微也。
  ○郐,古外反(fan)。

[疏]注“郐第”至“微也”。
  ○正义曰:言“以(yi)(yi)下”,知兼(jian)有《曹(cao)》也(ye)(ye)。郐者,古高辛(xin)氏火(huo)正祝(zhu)融之(zhi)(zhi)(zhi)虚也(ye)(ye)。国(guo)(guo)在《禹贡》豫州外方之(zhi)(zhi)(zhi)北,荥波之(zhi)(zhi)(zhi)南,居溱(zhen)、洧之(zhi)(zhi)(zhi)间。於汉,则河(he)南郡(jun)密县竟(jing)内,有其(qi)(qi)都也(ye)(ye)。祝(zhu)融之(zhi)(zhi)(zhi)后,分(fen)为八姓,唯(wei)有妘姓为郐国(guo)(guo)者,处祝(zhu)融之(zhi)(zhi)(zhi)故地焉(yan)。郐是小(xiao)(xiao)国(guo)(guo),《世(shi)本》无其(qi)(qi)号谥,不知其(qi)(qi)君何所名也(ye)(ye)。郑玄以(yi)(yi)为周王(wang)(wang)夷、厉(li)之(zhi)(zhi)(zhi)时(shi),郐公不务政(zheng)事(shi),而(er)好(hao)衣(yi)服,大夫作(zuo)《羔裘(qiu)》之(zhi)(zhi)(zhi)诗以(yi)(yi)刺之(zhi)(zhi)(zhi)。凡(fan)四(si)篇,皆(jie)(jie)《郐风》也(ye)(ye)。其(qi)(qi)后郑武公灭其(qi)(qi)国(guo)(guo)。而(er)处之(zhi)(zhi)(zhi)曹(cao)者,《禹贡》兖州陶丘之(zhi)(zhi)(zhi)地名,於汉,则济(ji)阴郡(jun)定陶县,是其(qi)(qi)都也(ye)(ye)。周武王(wang)(wang)封其(qi)(qi)弟叔振铎於曹(cao)。后十(shi)一世(shi),当周惠王(wang)(wang)时(shi),昭公好(hao)奢(she)而(er)任小(xiao)(xiao)人,国(guo)(guo)人作(zuo)《蜉蝣》之(zhi)(zhi)(zhi)诗以(yi)(yi)剌(la)之(zhi)(zhi)(zhi)。以(yi)(yi)后凡(fan)四(si)篇,皆(jie)(jie)《曹(cao)风》也(ye)(ye)。郐、曹(cao)二国(guo)(guo),皆(jie)(jie)国(guo)(guo)小(xiao)(xiao)政(zheng)狭(xia),季子不复讥之(zhi)(zhi)(zhi),以(yi)(yi)其(qi)(qi)微细(xi)故也(ye)(ye)。

为之歌小雅(ya)。小雅(ya),小正(zheng),亦(yi)乐歌之常。

[疏]“为之歌小雅”。
  ○正(zheng)(zheng)义(yi)曰(yue):《诗(shi)序》云:“言天(tian)(tian)下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi),形四(si)方之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)风(feng)(feng),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)。雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)者(zhe),正(zheng)(zheng)也(ye)(ye)(ye)。政(zheng)有(you)(you)小(xiao)(xiao)(xiao)大(da)(da)(da)(da)(da)(da)(da)(da),故(gu)(gu)(gu)(gu)(gu)有(you)(you)小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)焉,有(you)(you)大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)焉。”然则小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)、大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya),皆(jie)天(tian)(tian)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)诗(shi)也(ye)(ye)(ye)。立政(zheng)所(suo)以(yi)(yi)正(zheng)(zheng)下(xia),故(gu)(gu)(gu)(gu)(gu)《诗(shi)序》训“雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)”为(wei)(wei)“正(zheng)(zheng)”,又(you)以(yi)(yi)政(zheng)解(jie)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。天(tian)(tian)子(zi)(zi)(zi)(zi)以(yi)(yi)政(zheng)教齐(qi)正(zheng)(zheng)天(tian)(tian)下(xia),故(gu)(gu)(gu)(gu)(gu)民(min)述(shu)(shu)天(tian)(tian)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)政(zheng),还(hai)以(yi)(yi)齐(qi)正(zheng)(zheng)而(er)(er)为(wei)(wei)名,故(gu)(gu)(gu)(gu)(gu)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)“雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)”也(ye)(ye)(ye)。王(wang)(wang)(wang)(wang)(wang)者(zhe)政(zheng)教有(you)(you)大(da)(da)(da)(da)(da)(da)(da)(da)有(you)(you)小(xiao)(xiao)(xiao),诗(shi)人述(shu)(shu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),亦(yi)有(you)(you)大(da)(da)(da)(da)(da)(da)(da)(da)小(xiao)(xiao)(xiao),故(gu)(gu)(gu)(gu)(gu)有(you)(you)小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)、大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)焉。据《诗(shi)》以(yi)(yi)小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)所(suo)陈,有(you)(you)饮食(shi)宾客、赏劳群(qun)臣、燕(yan)赐(ci)以(yi)(yi)怀(huai)诸(zhu)侯、征伐以(yi)(yi)彊(qiang)中国、乐得贤者(zhe)、长育人材,於天(tian)(tian)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)政(zheng),皆(jie)小(xiao)(xiao)(xiao)事(shi)(shi)(shi)也(ye)(ye)(ye)。大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)所(suo)陈,有(you)(you)受命作(zuo)周(zhou)、代殷(yin)继伐、受先王(wang)(wang)(wang)(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)福禄、尊祖考以(yi)(yi)配(pei)天(tian)(tian)、醉酒饱德(de)、官人用士、泽被昆(kun)蟲、仁及(ji)草木,於天(tian)(tian)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)政(zheng),皆(jie)大(da)(da)(da)(da)(da)(da)(da)(da)事(shi)(shi)(shi)也(ye)(ye)(ye)。诗(shi)人歌(ge)其(qi)(qi)(qi)大(da)(da)(da)(da)(da)(da)(da)(da)事(shi)(shi)(shi),制(zhi)为(wei)(wei)大(da)(da)(da)(da)(da)(da)(da)(da)体(ti)(ti);述(shu)(shu)其(qi)(qi)(qi)小(xiao)(xiao)(xiao)事(shi)(shi)(shi),制(zhi)为(wei)(wei)小(xiao)(xiao)(xiao)体(ti)(ti)。体(ti)(ti)有(you)(you)大(da)(da)(da)(da)(da)(da)(da)(da)小(xiao)(xiao)(xiao),故(gu)(gu)(gu)(gu)(gu)分为(wei)(wei)二焉。诗(shi)体(ti)(ti)既(ji)异,乐音(yin)(yin)亦(yi)殊。其(qi)(qi)(qi)音(yin)(yin)既(ji)定,其(qi)(qi)(qi)法可传。后(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)作(zuo)者(zhe),各(ge)从其(qi)(qi)(qi)旧。二雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)正(zheng)(zheng)经,述(shu)(shu)小(xiao)(xiao)(xiao)政(zheng)为(wei)(wei)小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya),述(shu)(shu)大(da)(da)(da)(da)(da)(da)(da)(da)政(zheng)为(wei)(wei)大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)。既(ji)有(you)(you)小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)、大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)体(ti)(ti),亦(yi)有(you)(you)小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)、大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)音(yin)(yin)。王(wang)(wang)(wang)(wang)(wang)道(dao)既(ji)衰,变(bian)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)并(bing)作(zuo)。取小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)音(yin)(yin),歌(ge)其(qi)(qi)(qi)政(zheng)事(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)变(bian)者(zhe),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)“变(bian)小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)”;取大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)音(yin)(yin),歌(ge)其(qi)(qi)(qi)政(zheng)事(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)变(bian)者(zhe),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)“变(bian)大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)”。故(gu)(gu)(gu)(gu)(gu)变(bian)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)美(mei)(mei)刺,皆(jie)由音(yin)(yin)制(zhi)有(you)(you)大(da)(da)(da)(da)(da)(da)(da)(da)小(xiao)(xiao)(xiao),不复由政(zheng)事(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)(da)(da)(da)(da)(da)(da)(da)小(xiao)(xiao)(xiao)也(ye)(ye)(ye)。风(feng)(feng)述(shu)(shu)诸(zhu)侯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)政(zheng),非无大(da)(da)(da)(da)(da)(da)(da)(da)小(xiao)(xiao)(xiao),但化止一国,不足分别。颂则功成(cheng)乃作(zuo),归美(mei)(mei)报神,皆(jie)是大(da)(da)(da)(da)(da)(da)(da)(da)事(shi)(shi)(shi),无复小(xiao)(xiao)(xiao)体(ti)(ti)。故(gu)(gu)(gu)(gu)(gu)风(feng)(feng)、颂不分,唯雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)分为(wei)(wei)二也(ye)(ye)(ye)。周(zhou)自文(wen)王(wang)(wang)(wang)(wang)(wang)受命,发迹肇基,武王(wang)(wang)(wang)(wang)(wang)伐纣(zhou),功成(cheng)业就,及(ji)成(cheng)王(wang)(wang)(wang)(wang)(wang)、周(zhou)公而(er)(er)治致(zhi)升(sheng)平,颂声(sheng)乃作(zuo)。此功成(cheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)颂,本由此风(feng)(feng)、雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)而(er)(er)来(lai),故(gu)(gu)(gu)(gu)(gu)录《周(zhou)南》、《召南》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)风(feng)(feng),《鹿(lu)鸣》、《文(wen)王(wang)(wang)(wang)(wang)(wang)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya),以(yi)(yi)为(wei)(wei)《诗(shi)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)正(zheng)(zheng)经。计《周(zhou)南》、《召南》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)风(feng)(feng),《鹿(lu)鸣》、《文(wen)王(wang)(wang)(wang)(wang)(wang)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya),所(suo)述(shu)(shu)文(wen)王(wang)(wang)(wang)(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi),亦(yi)有(you)(you)同(tong)时者(zhe)也(ye)(ye)(ye)。但文(wen)王(wang)(wang)(wang)(wang)(wang)实是诸(zhu)侯而(er)(er)有(you)(you)天(tian)(tian)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)政(zheng),诗(shi)人所(suo)作(zuo),立意(yi)不同(tong)。述(shu)(shu)诸(zhu)侯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)政(zheng),则为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)作(zuo)风(feng)(feng);述(shu)(shu)天(tian)(tian)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)政(zheng),则为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)作(zuo)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)。就雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)内,又(you)为(wei)(wei)大(da)(da)(da)(da)(da)(da)(da)(da)小(xiao)(xiao)(xiao)二体(ti)(ti),是由体(ti)(ti)制(zhi)异,非时节异也(ye)(ye)(ye)。《诗(shi)》见积渐(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)义(yi),小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)先於大(da)(da)(da)(da)(da)(da)(da)(da)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya),故(gu)(gu)(gu)(gu)(gu)鲁为(wei)(wei)季札亦(yi)先歌(ge)小(xiao)(xiao)(xiao)雅(ya)(ya)(ya)(ya)(ya)(ya)(ya)(ya)。

曰(yue):“美哉!思(si)(si)而不贰,思(si)(si)文武之(zhi)德,无贰叛(pan)之(zhi)心(xin)。怨而不言,有(you)(you)哀音。其周(zhou)德之(zhi)衰(shuai)乎!衰(shuai),小也(ye)。犹有(you)(you)先王(wang)之(zhi)遗民焉。”谓有(you)(you)殷王(wang)馀俗,故(gu)未(wei)大(da)衰(shuai)。

[疏]“曰美”至“民焉”。
  ○正义曰:杜以此言皆叹正小雅也。言其时之民,思文、武之德,不有二心也。虽怨时政,而能忍而不言,其是周德衰小之时乎!犹有殷先王之遗民,故使周德未得大也。服虔以为,此叹变小雅也。其意言思上世之明圣,而不贰於当时之王;怨当时之政,而不有背叛之志也,其周德之衰微乎!疑其幽、厉之政也。刘炫以服言为是,而谓杜解错谬。今知不然者,以小雅、大雅,二诗相对。今歌大雅云:“其文王之德乎!”是歌其善者。以大雅准之,明知歌小雅,亦歌其善者也。若其不然,何意大雅歌善,小雅歌不善?且鲁为季札歌《诗》,不应扬先王之恶,以示远夷。刘不达此旨,以服意而规杜,非也。
  ○注“衰小也”。
  ○正义曰:衰(shuai)(shuai)者(zhe),差也。《九章筭术》谓“差分(fen)(fen)为(wei)(wei)衰(shuai)(shuai)分(fen)(fen)”,言从(cong)大渐差而小。故杜(du)以(yi)衰(shuai)(shuai)为(wei)(wei)小也。服虔(qian)读(du)为(wei)(wei)衰(shuai)(shuai)微(wei)之(zhi)衰(shuai)(shuai),谓幽、厉(li)之(zhi)时(shi)也。

为之(zhi)(zhi)歌大雅(ya)。大雅(ya)陈文王之(zhi)(zhi)德,以(yi)正(zheng)天下(xia)。

[疏]注“大雅”至“天下”。
  ○正义曰:大雅亦有武(wu)王、成王之(zhi)诗(shi),杜唯言文(wen)王者(zhe),以下云(yun)“其(qi)文(wen)王之(zhi)德(de)乎”故(gu)也。

曰:“广(guang)哉,熙熙乎!熙熙,和乐声曲(qu)而有直体,论(lun)其声。其文王之德(de)乎!雅、颂(song)(song),所以咏盛德(de)形容,故但歌(ge)其美者,不(bu)皆歌(ge)变(bian)雅。为之歌(ge)颂(song)(song)。“颂(song)(song)”者,以其成(cheng)功告於神明。

[疏]注“颂者”至“神明”。
  ○正义曰(yue):郑玄云:“颂(song)(song)(song)(song)之(zhi)(zhi)(zhi)言容(rong)(rong)也(ye)。天(tian)子(zi)之(zhi)(zhi)(zhi)德(de)(de),光(guang)被四(si)(si)表(biao),格于上下,无不(bu)(bu)覆焘(dao),无不(bu)(bu)持(chi)载,此(ci)谓之(zhi)(zhi)(zhi)容(rong)(rong)也(ye)。”《诗序》云:“颂(song)(song)(song)(song)者(zhe)(zhe),美(mei)盛德(de)(de)之(zhi)(zhi)(zhi)形(xing)容(rong)(rong),以其成(cheng)(cheng)(cheng)功(gong)(gong)告(gao)(gao)(gao)於神(shen)(shen)(shen)明可也(ye)。”言天(tian)子(zi)盛德(de)(de),有形(xing)容(rong)(rong)可美(mei)。可美(mei)之(zhi)(zhi)(zhi)形(xing)容(rong)(rong),谓道教周备也(ye)。成(cheng)(cheng)(cheng)功(gong)(gong)者(zhe)(zhe),营(ying)(ying)造之(zhi)(zhi)(zhi)功(gong)(gong)毕也(ye)。天(tian)之(zhi)(zhi)(zhi)所(suo)(suo)营(ying)(ying),在(zai)於命圣;圣之(zhi)(zhi)(zhi)所(suo)(suo)营(ying)(ying),在(zai)於任贤;贤之(zhi)(zhi)(zhi)所(suo)(suo)营(ying)(ying),在(zai)於养民(min)。民(min)安(an)而(er)财丰,众和而(er)事济,如(ru)(ru)是,则(ze)司牧(mu)之(zhi)(zhi)(zhi)功(gong)(gong)毕矣。故告(gao)(gao)(gao)於神(shen)(shen)(shen)明也(ye)。刘炫(xuan)又云:“干(gan)戈既(ji)戢(ji),夷狄来宾,嘉瑞(rui)悉臻,远近咸服。群生遂其性,万物得其所(suo)(suo),即功(gong)(gong)成(cheng)(cheng)(cheng)之(zhi)(zhi)(zhi)验也(ye)。”万物本(ben)於天(tian),人(ren)本(ben)於祖。天(tian)之(zhi)(zhi)(zhi)所(suo)(suo)命者(zhe)(zhe)牧(mu)人(ren),祖之(zhi)(zhi)(zhi)所(suo)(suo)本(ben)者(zhe)(zhe)成(cheng)(cheng)(cheng)业。人(ren)安(an)业就,告(gao)(gao)(gao)神(shen)(shen)(shen)明使(shi)知(zhi),虽社稷、山川、四(si)(si)岳、河海,皆以民(min)为主。欲民(min)安(an)乐(le),故作(zuo)诗歌(ge)(ge)其成(cheng)(cheng)(cheng)功(gong)(gong),遍告(gao)(gao)(gao)神(shen)(shen)(shen)明,所(suo)(suo)以报(bao)(bao)神(shen)(shen)(shen)明恩(en)也(ye)。王(wang)者(zhe)(zhe)政有兴废(fei),未尝(chang)不(bu)(bu)祭(ji)(ji)群神(shen)(shen)(shen)、祖庙。政未大平,则(ze)神(shen)(shen)(shen)无恩(en)力。故大平德(de)(de)洽,始(shi)报(bao)(bao)神(shen)(shen)(shen)功(gong)(gong)也(ye)。颂(song)(song)(song)(song)诗止(zhi)法祭(ji)(ji)祀(si)之(zhi)(zhi)(zhi)状,不(bu)(bu)言德(de)(de)神(shen)(shen)(shen)之(zhi)(zhi)(zhi)力者(zhe)(zhe),美(mei)其祭(ji)(ji)祀(si),是报(bao)(bao)德(de)(de)可知(zhi);言其降福(fu),是荷恩(en)可知(zhi)。幽王(wang)小雅云:“先祖匪人(ren),胡宁(ning)忍予?”则(ze)於时之(zhi)(zhi)(zhi)意(yi),岂复(fu)美(mei)其祭(ji)(ji)乎(hu)?故美(mei)其祭(ji)(ji)则(ze)报(bao)(bao)情,显以成(cheng)(cheng)(cheng)功(gong)(gong)告(gao)(gao)(gao)神(shen)(shen)(shen)明之(zhi)(zhi)(zhi)意(yi)。如(ru)(ru)此(ci)止(zhi)谓《周颂(song)(song)(song)(song)》也(ye)。其《商颂(song)(song)(song)(song)》则(ze)异。虽是祭(ji)(ji)祀(si)之(zhi)(zhi)(zhi)歌(ge)(ge),祭(ji)(ji)先祖王(wang)庙,述其生时之(zhi)(zhi)(zhi)功(gong)(gong),乃是死(si)后(hou)颂(song)(song)(song)(song)德(de)(de),非以成(cheng)(cheng)(cheng)功(gong)(gong)告(gao)(gao)(gao)神(shen)(shen)(shen)。意(yi)同(tong)大雅,与(yu)《周颂(song)(song)(song)(song)》异。鲁则(ze)止(zhi)颂(song)(song)(song)(song)僖公(gong),才如(ru)(ru)变(bian)风之(zhi)(zhi)(zhi)美(mei)者(zhe)(zhe),文体类小雅,又与(yu)《商颂(song)(song)(song)(song)》异也(ye)。此(ci)当(dang)是歌(ge)(ge)《周颂(song)(song)(song)(song)》。杜解盛德(de)(de)所(suo)(suo)同(tong),兼殷、鲁三颂(song)(song)(song)(song),皆歌(ge)(ge)也(ye)。

曰:“至矣哉!言道备。
  ○“至矣哉”,一本无“矣”字。直而不倨,倨傲。
  ○倨音据,徐音居。傲,五报反。曲而不屈,屈,桡。
  ○桡,乃孝反。迩而不逼,谦退。
  ○逼,彼力反。远而不携,携贰。迁而不淫,淫,过荡。复而不厌,常日新。
  ○厌,於艳反,徐於赡反。哀而不愁,知命。乐而不荒,节之以礼。用而不匮,德弘大。
  ○匮,其位反。广而不宣,不自显。施而不费,因民所利而利之。
  ○施,始豉反。费,方味反。取而不贪,义然后取。处而不底,守之以道。
  ○底,丁礼反。行而不流。制之以义。五声和,宫、商、角、徵、羽、谓之五声。
  ○徵(zhi),张里反(fan)。八(ba)(ba)风平,八(ba)(ba)方之气,谓之八(ba)(ba)风。节有(you)(you)度,守(shou)有(you)(you)序,八(ba)(ba)音克谐(xie),节有(you)(you)度也。无相夺伦,守(shou)有(you)(you)序也。盛德之所(suo)同也。”颂有(you)(you)殷、鲁,故曰“盛德之所(suo)同”。

[疏]“曰至”至“同也”。
  ○正义曰:“至矣哉”,言其美之至也。以王道周备,故为至美也。自直而不倨,至行而不流,凡十四事,皆音有此意,明王者之德。季札或取於人,或取於物,以形见此德。每句皆下字破上字,而美其能。不然也,人性直者失於倨傲,此直而能不倨也,谓王者体性质直,虽富有四海,而不倨傲慢易。在下物有曲者,失於屈桡此曲而能不屈也,谓王者曲降情意,以尊接下,恒守尊严,不有屈桡。相去近者失於相逼,此迩而能不逼也,谓王者虽为在下与之亲近,能执谦退,不陵逼在下。相去远者,失於乖离,此远而能不携也,谓王者,虽为在下与之疏远,而能不有携离倩疑在下。数迁徙者,失於淫佚,此迁而能不淫也,谓王者虽有迁动流去,能以德自守,不至淫荡。去而覆反,则为人所厌,此复而能使不厌也,谓王者政教日新,虽反覆而行。不为下之厌。薄哀者近於忧愁,此哀而能不愁也,谓王者虽遇凶灾,知运命如此,不有忧愁。乐者失於荒废,此乐而能不荒废也。用之不已,物将匮乏,此用而不可匮也。志宽大者多自宣扬,此虽广而不自宣扬也。好施与者皆费财物,此能施而不费损也。取人之物失於贪多,此虽取而不为贪多也。处而不动,则失於留滞也,虽久处而能不底滞也,谓王者相时而动,时未可行,虽复止处,意不底滞。行而不已,则失於流放,此虽常行而能不流放也,谓王者量时可行,施布政教,能制之以义,不妄流移。五等之宣皆和,八方之风皆平,八音之作有节,其节皆有常度。音之所守有分,其守各有次序。周、鲁与商,皆有盛德。此上诸事,盛德之所同也。
  ○注“八音”至“序也”。
  ○正义曰:“八音克谐,无相夺伦”,《舜典》文也。伦,理也。言八音能和谐,是其音有节度也。八音不相夺道理,是音各守其分,有次序也。
  ○注“颂有”至“所同”。
  ○正义曰:杜以为(wei)之(zhi)歌颂(song)(song),言其亦歌商(shang)(shang)、鲁,故以盛德(de)之(zhi)所同,谓商(shang)(shang)、鲁与周(zhou)其德(de)俱盛也。刘炫以为(wei)“《鲁颂(song)(song)》只美(mei)(mei)僖公(gong)之(zhi)德(de),本非(fei)(fei)德(de)洽(qia)之(zhi)歌。何知不直据《周(zhou)颂(song)(song)》,而云(yun)颂(song)(song)有商(shang)(shang)、鲁乎”?今知不然者,但(dan)颂(song)(song)之(zhi)大(da)体,皆述其大(da)平(ping)祭祀告神(shen)之(zhi)事(shi)。《鲁颂(song)(song)》虽非(fei)(fei)大(da)平(ping),经(jing)称(cheng)“皇(huang)皇(huang)后帝,皇(huang)祖(zu)(zu)后稷”,又云(yun)“周(zhou)公(gong)皇(huang)祖(zu)(zu),亦其福女”,美(mei)(mei)其祭神(shen)获福,与《周(zhou)颂(song)(song)》相似。且(qie)季(ji)文(wen)子请周(zhou)作(zuo)颂(song)(song),取其美(mei)(mei)名。又季(ji)札至(zhi)鲁,欲褒崇鲁德(de),取其一善,故云(yun)“盛德(de)所同”。若直歌《周(zhou)颂(song)(song)》,宜加“周(zhou)”字,不得(de)(de)唯(wei)云(yun)“歌颂(song)(song)”,故杜为(wei)此(ci)解(jie)。刘以为(wei)《鲁颂(song)(song)》不得(de)(de)与《周(zhou)颂(song)(song)》同,而规(gui)杜氏,非(fei)(fei)也。

见舞《象箾》、《南籥》者,“象箾”,舞所执。“南籥”,以籥舞也。皆文王之乐。
  ○箾音(yin)朔。籥,羊(yang)略(lve)反。

[疏]“见舞象箾南籥者”。
  ○正义曰:乐之为乐,有歌有舞。歌则咏其辞而以声播之,舞则动其容而以曲随之。歌者乐器同而辞不一,声随辞变,曲尽更歌,故云“为之歌风”,“为之歌雅”。及其舞,则每乐别舞,其舞不同。季札请观周乐,鲁人以次而舞。每见一舞,各有所叹,故以见舞为文,不言为之舞也。且歌则听其声,舞则观其容。歌以主人为文,故言为歌也。舞以季札为文,故言见舞也。乐有音声,唯言舞者,乐以舞为主。《周礼·大司乐》云:“以乐舞教国子,舞《云门》、《大卷》、《大咸》、《大<殸召}》、《大夏》、《大濩》,《大武》。”又云:“乃分乐而序之以祭、以享、以祀。舞《云门》,以祀天神。舞《咸池》,以祭地祗。舞《大韶》,以祀四望。舞《大夏》,以祭山川。舞《大濩》,以享先妣。舞《大武》,以享先祖。凡六乐者,文之以五声,播之以八音。”郑玄云:“播之言被也。”是其以舞为主,而被以音声。故鲁作诸乐,於季札皆云“见舞”也。礼法,歌在堂,而舞在庭,故《郊特牲》云:“歌者在上,匏竹在下,贵人声也。”以贵人声,乐必先歌后舞。故鲁为季札,先歌诸《诗》,而后舞诸乐。其实舞时,堂上歌其舞曲也。
  ○注“象箾”至“之乐”。
  ○正义(yi)曰(yue):贾逵云(yun)(yun)(yun)(yun):“箾(shuo)(shuo)(shuo),舞(wu)(wu)曲(qu)名。言天下乐(le)(le)箾(shuo)(shuo)(shuo)去无道。”杜云(yun)(yun)(yun)(yun)“箾(shuo)(shuo)(shuo),舞(wu)(wu)者(zhe)(zhe)(zhe)所(suo)(suo)执”。二(er)者(zhe)(zhe)(zhe)俱(ju)无所(suo)(suo)据,各以(yi)意言之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳(er)。《诗(shi)》述硕人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)善舞(wu)(wu)云(yun)(yun)(yun)(yun):“左手执籥(yue)(yue)(yue),右手秉翟。”籥(yue)(yue)(yue)是(shi)舞(wu)(wu)者(zhe)(zhe)(zhe)所(suo)(suo)执,则箾(shuo)(shuo)(shuo)亦舞(wu)(wu)者(zhe)(zhe)(zhe)所(suo)(suo)执。杜说当(dang)得其(qi)(qi)(qi)实,但不(bu)知(zhi)箾(shuo)(shuo)(shuo)是(shi)何(he)等器耳(er)。杜云(yun)(yun)(yun)(yun)“皆(jie)文(wen)(wen)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)乐(le)(le)”,则《象(xiang)(xiang)(xiang)箾(shuo)(shuo)(shuo)》与《南(nan)籥(yue)(yue)(yue)》各是(shi)一舞(wu)(wu)。《南(nan)籥(yue)(yue)(yue)》既(ji)是(shi)文(wen)(wen)舞(wu)(wu),则《象(xiang)(xiang)(xiang)箾(shuo)(shuo)(shuo)》当(dang)是(shi)武(wu)(wu)(wu)舞(wu)(wu)也(ye)。《诗(shi)》云(yun)(yun)(yun)(yun):“《维清》,奏象(xiang)(xiang)(xiang)舞(wu)(wu)。”则此(ci)(ci)(ci)《象(xiang)(xiang)(xiang)箾(shuo)(shuo)(shuo)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)舞(wu)(wu)。故(gu)郑玄注(zhu)《诗(shi)》云(yun)(yun)(yun)(yun)“象(xiang)(xiang)(xiang)用兵时刺伐(fa)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)舞(wu)(wu)”,是(shi)武(wu)(wu)(wu)舞(wu)(wu)可知(zhi)。其(qi)(qi)(qi)名之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)“南(nan)”,其(qi)(qi)(qi)义(yi)未闻也(ye)。知(zhi)是(shi)武(wu)(wu)(wu)王(wang)(wang)制(zhi)者(zhe)(zhe)(zhe),以(yi)为(wei)人(ren)子者(zhe)(zhe)(zhe),贵其(qi)(qi)(qi)成父之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事。文(wen)(wen)王(wang)(wang)既(ji)有(you)大(da)(da)功,武(wu)(wu)(wu)王(wang)(wang)无容不(bu)述。於(wu)周公(gong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时,己象(xiang)(xiang)(xiang)伐(fa)纣之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功,作《大(da)(da)武(wu)(wu)(wu)》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)乐(le)(le),不(bu)应复象(xiang)(xiang)(xiang)文(wen)(wen)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)伐(fa),制(zhi)为(wei)别(bie)乐(le)(le),故(gu)知(zhi)此(ci)(ci)(ci)舞(wu)(wu)是(shi)武(wu)(wu)(wu)王(wang)(wang)制(zhi)焉。王(wang)(wang)者(zhe)(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)作礼(li)(li)乐(le)(le),必太(tai)平乃得为(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。武(wu)(wu)(wu)王(wang)(wang)未及(ji)大(da)(da)平,而得作此(ci)(ci)(ci)乐(le)(le)者(zhe)(zhe)(zhe),一代大(da)(da)典,须待大(da)(da)平。此(ci)(ci)(ci)象(xiang)(xiang)(xiang)文(wen)(wen)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功,非(fei)为(wei)易代大(da)(da)法,故(gu)虽未制(zhi)礼(li)(li),亦得为(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。周公(gong)大(da)(da)平,虽作《大(da)(da)武(wu)(wu)(wu)》,尊重文(wen)(wen)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功,留(liu)播(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)为(wei)别(bie)乐(le)(le),故(gu)六代之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)乐(le)(le),不(bu)数此(ci)(ci)(ci)象(xiang)(xiang)(xiang)也(ye)。《周礼(li)(li)》分乐(le)(le)而序之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),象(xiang)(xiang)(xiang)舞(wu)(wu)不(bu)以(yi)祭祀(si),或当(dang)祈告所(suo)(suo)用,故(gu)鲁(lu)今(jin)亦有(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。刘炫(xuan)云(yun)(yun)(yun)(yun):“知(zhi)是(shi)文(wen)(wen)王(wang)(wang)乐(le)(le)者(zhe)(zhe)(zhe),《诗(shi)》云(yun)(yun)(yun)(yun)‘维清缉熙(xi),文(wen)(wen)王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)典’,此(ci)(ci)(ci)象(xiang)(xiang)(xiang)乐(le)(le)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)舞(wu)(wu),故(gu)知(zhi)是(shi)文(wen)(wen)王(wang)(wang)乐(le)(le)也(ye)。”郑玄注(zhu)“象(xiang)(xiang)(xiang)”又(you)云(yun)(yun)(yun)(yun):“此(ci)(ci)(ci)乐(le)(le)名象(xiang)(xiang)(xiang)而已。”以(yi)其(qi)(qi)(qi)象(xiang)(xiang)(xiang)事有(you)舞(wu)(wu)音,故(gu)《诗(shi)序》谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)“象(xiang)(xiang)(xiang)舞(wu)(wu)”。舞(wu)(wu)非(fei)此(ci)(ci)(ci)乐(le)(le)名,故(gu)此(ci)(ci)(ci)直言“舞(wu)(wu)”也(ye)。其(qi)(qi)(qi)箾(shuo)(shuo)(shuo)、籥(yue)(yue)(yue),是(shi)可执之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)物。司(si)马相如《上(shang)林赋》曰(yue):“拂(fu)鹥(yi)鸟,捎(shao)凤凰。”则捎(shao)亦拂(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)类。今(jin)人(ren)谓(wei)“拂(fu)”为(wei)“拂(fu)捎(shao)”,此(ci)(ci)(ci)必传(chuan)於(wu)古(gu),其(qi)(qi)(qi)箾(shuo)(shuo)(shuo)、捎(shao)字(zi)同也(ye)。杜不(bu)解“南(nan)”。刘炫(xuan)谓(wei)“南(nan)”如“周南(nan)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意。“南(nan)”在箾(shuo)(shuo)(shuo)、籥(yue)(yue)(yue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)间,盖二(er)者(zhe)(zhe)(zhe)共有(you)“南(nan)”义(yi)。

曰:“美哉!犹有憾。”义哉,美其容也。文王恨不及己致大平。
  ○憾,本(ben)亦作感,胡暗反。大平,音泰。

[疏]注“美哉”至“大平”。
  ○正义曰:歌听声而(er)(er)舞(wu)(wu)观形,故(gu)知(zhi)(zhi)(zhi)美(mei)者,美(mei)其(qi)容(rong)也(ye)。歌诗(shi),由口而(er)(er)出乐音(yin),以(yi)诗(shi)为章(zhang)。人歌君德,情见(jian)於(wu)(wu)(wu)音(yin),听声知(zhi)(zhi)(zhi)政容(rong)或(huo)可(ke)尔(er)。计圣(sheng)人之(zhi)(zhi)(zhi)德,非(fei)舞(wu)(wu)容(rong)可(ke)象。而(er)(er)季札观舞(wu)(wu),皆知(zhi)(zhi)(zhi)其(qi)德者,圣(sheng)人之(zhi)(zhi)(zhi)作乐也(ye),各象当时(shi)之(zhi)(zhi)(zhi)事(shi)。时(shi)事(shi)见(jian)於(wu)(wu)(wu)舞(wu)(wu),故(gu)观之(zhi)(zhi)(zhi)可(ke)以(yi)知(zhi)(zhi)(zhi)也(ye)。《乐记》称(cheng)宾牟贾问《大(da)武(wu)》之(zhi)(zhi)(zhi)乐云:“敢问迟之(zhi)(zhi)(zhi)迟而(er)(er)又久(jiu),何也(ye)?”子曰:“夫乐者,象成(cheng)(cheng)(cheng)者也(ye)。总(zong)干而(er)(er)山立,武(wu)王之(zhi)(zhi)(zhi)事(shi)也(ye);发扬(yang)蹈厉,大(da)公之(zhi)(zhi)(zhi)志也(ye);《武(wu)》乱皆坐,周(zhou)、召(zhao)之(zhi)(zhi)(zhi)治也(ye)。且(qie)夫《武(wu)》,始而(er)(er)北出;再成(cheng)(cheng)(cheng)而(er)(er)灭商;三成(cheng)(cheng)(cheng)而(er)(er)南(nan)(nan);四成(cheng)(cheng)(cheng)而(er)(er)南(nan)(nan)国(guo)是(shi)疆;五成(cheng)(cheng)(cheng)而(er)(er)分,周(zhou)公左,召(zhao)公右;六成(cheng)(cheng)(cheng)复缀,以(yi)崇天(tian)子。夹振之(zhi)(zhi)(zhi)而(er)(er)四伐,盛威於(wu)(wu)(wu)中国(guo)也(ye)。分夹而(er)(er)进,事(shi)早济也(ye)。久(jiu)立於(wu)(wu)(wu)缀,以(yi)待诸侯之(zhi)(zhi)(zhi)至也(ye)。”彼(bi)言(yan)《大(da)武(wu)》之(zhi)(zhi)(zhi)舞(wu)(wu),是(shi)象武(wu)王之(zhi)(zhi)(zhi)事(shi)。则知(zhi)(zhi)(zhi)诸乐之(zhi)(zhi)(zhi)舞(wu)(wu),皆象时(shi)王功德也(ye)。圣(sheng)王功德,见(jian)於(wu)(wu)(wu)举动(dong)之(zhi)(zhi)(zhi)容(rong),故(gu)观其(qi)舞(wu)(wu)容(rong),各知(zhi)(zhi)(zhi)其(qi)德也(ye)。

见(jian)舞《大(da)武》者,武王(wang)乐。

[疏(shu)]“见舞(wu)(wu)大(da)舞(wu)(wu)者”。正义曰:郑(zheng)玄(xuan)《周礼》注云:“《大(da)武(wu)(wu)》,武(wu)(wu)王(wang)(wang)乐(le)也。武(wu)(wu)王(wang)(wang)伐纣(zhou)以(yi)(yi)除其(qi)害(hai),言其(qi)德能(neng)成武(wu)(wu)功(gong)”也。比舞(wu)(wu)四(si)代之(zhi)乐(le),从后(hou)代而(er)稍(shao)前也。《象(xiang)》是文王(wang)(wang)之(zhi)乐(le)事(shi),在《大(da)武(wu)(wu)》之(zhi)先(xian)。先(xian)舞(wu)(wu)《象(xiang)》而(er)后(hou)舞(wu)(wu)《武(wu)(wu)》者,以(yi)(yi)《象(xiang)》非一代大(da)乐(le),故先(xian)舞(wu)(wu)之(zhi)。

曰:“美哉!周之盛也,其若此乎!”见舞《韶濩》者,殷汤乐。
  ○韶(shao),上昭反,本(ben)或作“招”。濩音护,又户郭反。

[疏]“见舞韶濩者”。
  ○正义曰:《周礼》谓之《大濩》。郑玄云:“《大濩》,汤乐(le)也。汤以宽治民(min),而除其(qi)邪,言其(qi)德能使天(tian)下得(de)其(qi)所也。”然则(ze)以其(qi)防(fang)濩下民(min),故称“濩”也。此言《韶(shao)濩》,不解(jie)“韶(shao)”之义。韶(shao)亦绍(shao)也,言其(qi)能绍(shao)继大禹也。

曰:“圣人之弘也,而(er)犹有惭德,圣人之难也。”惭於始伐。见舞《大夏》者,禹之乐。

[疏]“见舞大夏者”。
  ○正义曰:《乐记》解此(ci)乐名,“夏(xia),大(da)也”。郑(zheng)玄云:“言禹(yu)能(neng)大(da)尧(yao)、舜之(zhi)德(de)。”又(you)《周礼(li)》注云:“禹(yu)治水敷土,言其德(de)能(neng)大(da)中国也。”季札(zha)见此(ci)舞,叹禹(yu)勤(qin)苦为民(min),而(er)不以为恩德(de),则郑(zheng)《周礼(li)》注是(shi)也。

曰:“美哉!勤而不德,非禹,其谁能脩之?”尽力沟洫,勤也。
  ○洫,况域反。见舞《韶箾》者,舜乐。
  ○韶箾,音箫。

[疏]“见舞韶箾者”。
  ○正(zheng)义曰:《乐记》解此(ci)乐名云(yun)(yun):“韶(shao)(shao)(shao),继也(ye)(ye)(ye)。”郑玄(xuan)云(yun)(yun):“韶(shao)(shao)(shao)之言(yan)绍也(ye)(ye)(ye)。言(yan)舜能继绍尧之德。”杜(du)不(bu)解“箾(shuo)”义,箾(shuo)即(ji)(ji)箫(xiao)也(ye)(ye)(ye)。《尚(shang)书》曰:“《箫(xiao)韶(shao)(shao)(shao)》九成(cheng),凤凰(huang)来仪。”此(ci)云(yun)(yun)“韶(shao)(shao)(shao)箾(shuo)”,即(ji)(ji)彼“箫(xiao)韶(shao)(shao)(shao)”是也(ye)(ye)(ye)。孔(kong)安国(guo)云(yun)(yun):“言(yan)箫(xiao),见细器之备(bei)也(ye)(ye)(ye)。”盖(gai)韶(shao)(shao)(shao)乐兼(jian)箫(xiao)为名,箫(xiao)字或上或下(xia)耳。

曰:“德至矣哉,大矣!如天之无不幬也,幬,覆也。
  ○幬(chou),徒报反(fan)。如(ru)地之(zhi)无不载(zai)也(ye)。虽甚盛(sheng)德,其(qi)(qi)蔑(mie)以加於此(ci)矣。观(guan)止矣!若有他乐(le),吾不敢请已。”鲁用四代之(zhi)乐(le),故(gu)(gu)及《韶箾》而季(ji)子(zi)知(zhi)其(qi)(qi)终(zhong)也(ye)。季(ji)札贤明才博(bo),在吴虽已涉见此(ci)乐(le)歌之(zhi)文,然未闻中国雅声(sheng)(sheng)(sheng)(sheng),故(gu)(gu)请作(zuo)周乐(le),欲听(ting)其(qi)(qi)声(sheng)(sheng)(sheng)(sheng)。然后依声(sheng)(sheng)(sheng)(sheng)以参时政(zheng),知(zhi)其(qi)(qi)兴(xing)衰也(ye)。闻《秦(qin)》诗,谓之(zhi)夏(xia)声(sheng)(sheng)(sheng)(sheng);闻颂(song)曰“五声(sheng)(sheng)(sheng)(sheng)和,八风平(ping)”,皆(jie)论声(sheng)(sheng)(sheng)(sheng)以参政(zheng)也(ye)。舞毕,知(zhi)其(qi)(qi)乐(le)终(zhong),是素知(zhi)其(qi)(qi)篇(pian)数。

[疏]注“鲁用”至“篇数”。
  ○正义(yi)曰:《明堂位》云:“四(si)(si)代(dai)之(zhi)(zhi)服器官,鲁兼(jian)用(yong)(yong)之(zhi)(zhi)。”是鲁之(zhi)(zhi)所用(yong)(yong)四(si)(si)代(dai)而已(yi)。唯用(yong)(yong)四(si)(si)代(dai)之(zhi)(zhi)乐(le),不得用(yong)(yong)《云门》、《大咸》,故(gu)舞及《韶箾》而季(ji)札知(zhi)其(qi)终(zhong)也(ye)。先儒以为季(ji)札在吴(wu),未(wei)尝经见此乐(le)。为歌诸(zhu)《诗(shi)(shi)》,其(qi)所叹美,皆以《诗(shi)(shi)》辞(ci)之(zhi)(zhi)内求(qiu)所叹之(zhi)(zhi)意(yi)。故(gu)杜辨之(zhi)(zhi),在吴(wu)虽已(yi)见此乐(le)歌之(zhi)(zhi)文,但未(wei)闻(wen)中(zhong)国雅(ya)声。其(qi)所言者(zhe),皆听声而知(zhi),非察其(qi)文辞(ci)。故(gu)取传文证之(zhi)(zhi),明是素知(zhi)其(qi)篇数也(ye)。

其出聘也,通嗣君也。吴子馀祭嗣立。故遂聘于齐,说晏平仲,谓之曰:“子速纳邑与政。纳,归之公。
  ○说音悦,下皆同。无邑无政,乃免於难。齐国之政,将有所归,未获所归,难未歇也。”歇,尽也。
  ○难,乃旦反,下皆同。歇,许谒反。故晏子因陈桓子以纳政与邑,是以免於栾、高之难。难在昭八年。聘於郑,见子产,如旧相识,与之缟带,子产献纻衣焉。大带也。吴地贵缟,郑地贵纻,故各献己所贵,示损己而不为彼货利。
  ○缟,古老反,徐古到反,缯也。纻,直吕反。

[疏]注“大带”至“货利”。
  ○正义曰:《玉藻》说大带(dai)(dai)之制,大夫以素为带(dai)(dai),裨其垂三尺者(zhe),外以玄,内(nei)以华。“居士(shi)锦带(dai)(dai),弟子(zi)缟带(dai)(dai)”。季札,吴卿也(ye),而以缟带(dai)(dai)与(yu)子(zi)产者(zhe),是其当时之所有耳。吴始通上(shang)国(guo),未必服章(zhang)依礼(li)也(ye)。杜以缟是中国(guo)所有,纻是南边之物。非土(tu)所有,各是其贵,知其示损己耳,不为彼(bi)货利也(ye)。若其不然,传不须(xu)载明其有此意(yi)也(ye)。孔(kong)安(an)国(guo)云:“缟,白缯也(ye)。”郑(zheng)玄《礼(li)记》注云:“白经(jing)赤纬曰缟,黑经(jing)白纬曰纤。”

谓子(zi)(zi)产曰:“郑(zheng)之执政(zheng)侈,难(nan)将至矣!政(zheng)必及子(zi)(zi)。子(zi)(zi)为政(zheng),慎(shen)之以礼(li)。不然,郑(zheng)国(guo)将败。”侈,谓伯有(you)。

[疏]注“侈谓伯有”。
  ○正(zheng)义曰:据二十七年传,伯(bo)(bo)有(you)(you)次(ci)子(zi)展之下(xia),此年子(zi)展卒(zu)(zu),故伯(bo)(bo)有(you)(you)执(zhi)(zhi)政(zheng)也。上文(wen)云(yun)(yun)“子(zi)展卒(zu)(zu),子(zi)皮为(wei)政(zheng)”者,盖郑(zheng)人以子(zi)展有(you)(you)大(da)功,使子(zi)皮代父为(wei)上卿耳。其父始卒(zu)(zu),国政(zheng)犹在伯(bo)(bo)有(you)(you)。下(xia)云(yun)(yun)“伯(bo)(bo)有(you)(you)使公(gong)孙黑如楚”,是伯(bo)(bo)有(you)(you)执(zhi)(zhi)政(zheng)之事也。

適卫,说蘧瑗、蘧伯玉。
  ○蘧,其居反。援,于眷反。史狗、史朝之子文子。
  ○史朝,如字,下文“公子朝”同。史䲡、史鱼。
  ○䲡音秋。公子荆、公叔发、公叔文子。公子朝,曰:“卫多君子,未有患也。”自卫如晋,将宿於戚,戚,孙文子之邑。闻锺声焉,曰:“异哉!吾闻之也:‘辩而不德,必加於戮。’辩,犹争也。
  ○争,争斗之争。夫子获罪於君以在此,孙文子以戚叛。惧犹不足,而又何乐?夫子之在此也,犹燕之巢於幕上。言至危。
  ○幕音莫。君又在殡,而可以乐乎?”献公卒,未葬。遂去之。不止宿。文子闻之,终身不听琴瑟。闻义能改。適晋,说赵文子、韩宣子、魏献子,曰:“晋国其萃於三族乎!”言晋国之政,将集於三家。
  ○萃,在醉反,集也。说叔向,将行,谓叔向曰:“吾子勉之!君侈而多良,大夫皆富,政将在家。富必厚施,故政在家。
  ○施,式豉反。

[疏]“君侈而多良”。
  ○正义(yi)曰:谓(wei)多以恶人为良而善(shan)之。

吾子好直,必思自免於难。”

秋,九月,齐公孙虿、公孙灶放其大夫高止於於北燕。虿,子尾。灶,子雅。放者,宥之以远。
  ○虿,敕迈(mai)反。宥音又。乙(yi)未,出(chu)。书曰“出(chu)奔”,罪(zui)高止(zhi)也。实放书“奔”,所以示罪(zui)。

[疏]注“实放(fang)(fang)”至“示(shi)罪”。正义曰:《释例》云:“奔(ben)者,迫窘而(er)(er)去(qu),逃(tao)死四邻,不以(yi)礼(li)出(chu)也(ye)。放(fang)(fang)者,受罪黜免(mian),宥之(zhi)(zhi)以(yi)远也(ye)。迫窘而(er)(er)奔(ben)及以(yi)礼(li)见放(fang)(fang),俱去(qu)其国,故(gu)传通以(yi)为(wei)文。仲尼脩(xiu)《春秋》,又以(yi)所称为(wei)优(you)劣也(ye)。夫立功立事者,国之(zhi)(zhi)厚益而(er)(er)身之(zhi)(zhi)表的(de)也(ye)。表高的(de)明,虽妇人犹(you)欲(yu)弯弓(gong),而(er)(er)况当涂(tu)之(zhi)(zhi)士?是以(yi)君子慎(shen)之(zhi)(zhi)。道家贵(gui)善行(xing)者无辙(zhe)迹,功遂而(er)(er)身退。高止既犯其始,又专以(yi)终之(zhi)(zhi),免(mian)死为(wei)幸(xing)。斯(si)乃圣(sheng)贤之(zhi)(zhi)笃戒,故(gu)变‘放(fang)(fang)’言(yan)‘奔(ben)’,又致其罪以(yi)示(shi)过。”胥甲之(zhi)(zhi)放(fang)(fang)命(ming),陈(chen)招之(zhi)(zhi)首恶(e),矫(jiao)厉以(yi)笃教也(ye)。杜(du)以(yi)高止之(zhi)(zhi)罪,轻於陈(chen)招、胥甲,而(er)(er)变“放(fang)(fang)”言(yan)“奔(ben)”。以(yi)止为(wei)重(zhong),故(gu)原圣(sheng)意(yi)欲(yu)以(yi)申之(zhi)(zhi)。

高止好以事自为功,且专,故难及之。
  ○好,呼报反。

冬,孟孝伯如晋,报范叔也。范叔,士鞅也。此年夏来聘。为高氏之难故,高竖以卢叛。竖,高止子。
  ○为,于伪反,下注“为子产”同。竖,上主反。十月,庚寅,闾丘婴帅师围卢。高竖曰:“苟请高氏有后,请致邑。”还邑於君。齐人立敬仲之曾孙酀,敬仲,高傒。
  ○酀,於(wu)显(xian)反(fan)。傒音兮(xi)。良(liang)敬仲也。良(liang)犹贤(xian)也。

[疏]“齐人”至“仲也”。
  ○正义(yi)曰:依《世本(ben)》,敬仲(zhong)(zhong)生(sheng)(sheng)庄(zhuang)子(zi),庄(zhuang)子(zi)生(sheng)(sheng)倾(qing)(qing)(qing)子(zi),倾(qing)(qing)(qing)子(zi)生(sheng)(sheng)宣(xuan)子(zi),宣(xuan)子(zi)生(sheng)(sheng)厚(hou),厚(hou)生(sheng)(sheng)止(zhi)。止(zhi)是敬仲(zhong)(zhong)玄孙(sun)(sun)之子(zi)也(ye)。《世本(ben)》又云(yun)(yun):“敬仲(zhong)(zhong)生(sheng)(sheng)庄(zhuang)子(zi),庄(zhuang)子(zi)生(sheng)(sheng)倾(qing)(qing)(qing)子(zi),倾(qing)(qing)(qing)子(zi)之孙(sun)(sun)武子(zi)偃(yan)(yan)(yan)。”据《世本(ben)》,则(ze)偃(yan)(yan)(yan)为敬仲(zhong)(zhong)玄孙(sun)(sun)。今(jin)传云(yun)(yun):“玄孙(sun)(sun)”,必有一误也(ye)。此(ci)(ci)“酀”,即后所云(yun)(yun)高偃(yan)(yan)(yan)是也(ye)。《世族谱》以高武子(zi)为酀偃(yan)(yan)(yan),为一人。盖酀、偃(yan)(yan)(yan)声相近而(er)字(zi)为二耳。董迈注此(ci)(ci)亦作“偃(yan)(yan)(yan)”。刘炫(xuan)云(yun)(yun):“据《世本(ben)》,高止(zhi),敬仲(zhong)(zhong)玄孙(sun)(sun)之子(zi)。不立止(zhi)近亲(qin),远(yuan)取(qu)敬仲(zhong)(zhong)曾孙(sun)(sun)者,齐(qi)人贤敬仲(zhong)(zhong),故系之言敬仲(zhong)(zhong)曾孙(sun)(sun),则(ze)此(ci)(ci)人祖父,皆非(fei)正適。今(jin)别立之,远(yuan)继敬仲(zhong)(zhong)后。高止(zhi)祖父,皆绝(jue)其纪也(ye)。”

十一月,乙卯,高竖致卢而出奔晋。晋人城绵而寘旃。晋人善其致邑。
  ○绵(mian)音绵(mian)。寘(zhi),之豉反。旃之然反。

郑伯有使公孙黑如楚,黑,子晳。
  ○晳,星历反。辞曰:“楚、郑方恶,而使余往,是杀余也。”伯有曰:“世行也。”言女世为行人。
  ○女音汝。子晳曰:“可则往,难则已,何世之有?”伯有将强使之。子晳怒,将伐伯有氏。大夫和之。十二月,已巳,郑大夫盟於伯有氏。裨谌曰:“是盟也,其与几何?言不能久也。裨谌,郑大夫。
  ○强,其丈反。裨,婢之反。谌,本亦作湛。其与,如字,或音预。几,居岂反。《诗》曰:‘君子屡盟,乱是用长。’今是长乱之道也。祸未歇也,必三年而后能纾。”纾,解也。
  ○屡,力住反。长,丁丈反,下同。纾,直吕反,徐音舒。解音蟹。然明曰:“政将焉往?”裨谌曰:“善之代不善,天命也,其焉辟子产?言政必归子产。
  ○将焉,於虔反,下同。举不逾等,则位班也。子产位班次应知政。择善而举,则世隆也。世所高也。天又除之,夺伯有魄。丧其精神,为子产驱除。
  ○丧,息浪反。除,并如字(zi)。驱一(yi)读上音丘具(ju)反,下直(zhi)据反。子(zi)西(xi)即世,将焉辟(pi)之(zhi)?天(tian)祸郑久(jiu)矣,其必使(shi)子(zi)产息之(zhi),乃犹(you)可以(yi)戾。戾,定(ding)也。不(bu)然,将亡矣。

[疏]“裨谌曰善之代不善云云”。
  ○正义曰:案传,伯有死后,子(zi)皮授子(zi)产政(zheng)(zheng),云“虎帅(shuai)以听命”,则子(zi)皮於(wu)时位在子(zi)产上也。此裨(bi)谌(chen)论郑(zheng)卿(qing)位次(ci),其言不及子(zi)皮者,盖以子(zi)皮非(fei)旧(jiu)卿(qing),虽继父而(er)居(ju)高位,民望(wang)政(zheng)(zheng)次(ci)未之许也。及伯有既死,子(zi)西(xi)亦卒,子(zi)皮位为上卿(qing),故郑(zheng)人使知政(zheng)(zheng)耳。

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