卷七 七之一
◎陈宛(wan)丘(qiu)诂训传第(di)十二
陆曰:陈者,胡公妫满(man)之(zhi)(zhi)所封也(ye)。其先虞(yu)舜之(zhi)(zhi)胄有虞(yu)遏父者,为周陶正。武王(wang)赖其器用,与其神明之(zhi)(zhi)后,故妻(qi)以元女。其子满(man)乃(nai)封於陈,以备三恪(ke)。其地宓(mi)牺(xi)之(zhi)(zhi)墟,在古豫州之(zhi)(zhi)界,宛(wan)丘之(zhi)(zhi)侧。
陈谱陈者,大皞虙戏氏之墟。
○正义曰:昭十七年《左传》:“梓慎曰:‘陈者,大皞之墟也。’”《汉书·地理志》云:“淮阳,古陈国。舜后胡公所封也。”大皞又号虙戏,故连言之。虙戏即伏牺,字异音义同也。
○帝舜之胄有虞阏父者,为周武王陶正。武王赖其利器用,与其神明之后,封其子妫满於陈,都於宛丘之侧,是曰陈胡公,以备三恪。妻以元女太姬。
○正义曰:襄二十五年《左传》称子产曰:“昔虞阏父为周陶正,以服事我先王。我先王赖其利器用,与其神明之后,庸以元女大姬配胡公,而封诸陈,以备三恪。”是郑所据之文也。传言为周陶正,知武王者,《乐记》云:“武王克殷,未及下车,封帝舜之后於陈。”则胡公是武王封之。大姬又武王之女,故知是武王也。《世家》云:“陈胡公满者,虞舜之后也。昔舜为庶人,居於妫汭,其后因姓妫氏。舜既传禹天下,舜子商均为封国。夏后氏之时,或失或续。至周武王克殷,乃复求舜后,得满,封之於陈,以奉舜祀,是为胡公。”是胡公姓妫名满也。昭八年《左传》史赵云:“胡公不淫,故周赐之姓,使祀虞帝。”则胡公姓妫,武王所赐。《陈世家》以为胡公之前己姓妫者,非也。哀元年《左传》称夏后氏少康“逃奔有虞,虞思於是妻之以二姚”。虞思在胡公之前,仍为姚姓,明是胡公始姓妫耳。何知胡公非阏父之身,而知是其子者,以传言虞阏父以虞为号,不为陈也。以元女大姬配胡公,不言配阏父,明胡公非阏父也。故杜预亦云:“胡公,阏父之子。”不封阏父,而封其子者,盖当时阏父已丧故也。恪者,敬也,王者敬先代,封其后。郑《駮异义》云:“三恪尊於诸侯,卑於二王之后。”则杞、宋以外,别有三恪,谓黄帝、尧、舜之后也。唯杜预云周封夏、殷二王后,又封舜后,谓之恪,并二王之后为三国,其礼转降,示敬而已,故三恪以为陈与杞、宋共为三。案《乐记》云:“武王未及下车,封黄帝之后於蓟,封帝尧之后於祝,封帝舜之后於陈。下车乃封夏后氏之后於杞,投殷之后於宋。”明陈与蓟、祝共为三恪,杞、宋别为二王之后矣。
○其封域在《禹贡》豫州之东,其地广平,无名山大泽,西望外方,东不及明〈音孟〉猪。
○正义曰:《禹贡》豫(yu)(yu)州云:“导菏泽(ze),被盟(meng)猪。”又曰:“熊耳、外(wai)(wai)方(fang)(fang)(fang),至(zhi)于陪尾。”注云:“属(shu)豫(yu)(yu)州。”然(ran)则(ze)外(wai)(wai)方(fang)(fang)(fang)、明猪皆豫(yu)(yu)州之(zhi)(zhi)地。案《地理志》外(wai)(wai)方(fang)(fang)(fang)即(ji)嵩高山也(ye)。明猪在(zai)梁(liang)国雎(ju)阳县东北。检郑居桧地,在(zai)外(wai)(wai)方(fang)(fang)(fang)之(zhi)(zhi)北,外(wai)(wai)方(fang)(fang)(fang)属(shu)郑。宋都雎(ju)阳,在(zai)明猪西(xi)南(nan),明猪属(shu)宋也(ye)。故《桧谱》云“在(zai)豫(yu)(yu)州外(wai)(wai)方(fang)(fang)(fang)之(zhi)(zhi)北”,《商(shang)谱》称宋“西(xi)及(ji)豫(yu)(yu)州明猪之(zhi)(zhi)野”。是(shi)(shi)陈境不(bu)及(ji)外(wai)(wai)方(fang)(fang)(fang)、明猪,故无名山大泽(ze)。明猪犹属(shu)豫(yu)(yu)州,陈在(zai)明猪之(zhi)(zhi)西(xi),则(ze)是(shi)(shi)豫(yu)(yu)州境内(nei)。明猪,《尚书》作盟(meng)猪,即(ji)《左传(chuan)》称“孟诸之(zhi)(zhi)麋”,《尔雅》云“宋有孟诸”是(shi)(shi)也(ye)。但声讹字变耳。
大姬无子,好巫觋祷祈鬼神歌舞之乐,民俗化而为之。
○正义曰(yue):《地理(li)志》云:“周(zhou)武王封妫满于陈,是为(wei)胡公,妻以元女大(da)(da)姬(ji)(ji)。妇人尊贵(gui),好祭祀(si),用巫(wu),故其俗好巫(wu)鬼者(zhe)也(ye)。”诗(shi)称击鼓於宛丘(qiu)之上(shang),婆娑於枌栩之下,是有大(da)(da)姬(ji)(ji)歌(ge)舞之遗(yi)风也(ye)。《志》又(you)云“妇人尊贵(gui),好祭祀(si)”,不言无(wu)子(zi)(zi)。郑知无(wu)子(zi)(zi)者(zhe),以其好巫(wu)好祭,明为(wei)无(wu)子(zi)(zi)祷(dao)求,故言无(wu)子(zi)(zi)。若大(da)(da)姬(ji)(ji)无(wu)子(zi)(zi),而《左传》子(zi)(zi)产(chan)云:“我(wo)周(zhou)之自出(chu)。”杜预曰(yue):“陈,周(zhou)之出(chu)者(zhe)。”盖(gai)大(da)(da)姬(ji)(ji)於后生子(zi)(zi)。以祷(dao)而得子(zi)(zi),故弥信(xin)巫(wu)觋也(ye)。《楚(chu)语》云:“在女曰(yue)巫(wu)。在男曰(yue)觋。”巫(wu)是总名,故《汉书》唯言好巫(wu)。
五世至幽公,当厉王时,政衰,大夫淫荒,所为无度,国人伤而刺之,陈之变风作矣。
○正(zheng)义曰(yue)(yue):《世(shi)家(jia)》云(yun)(yun)(yun):“胡公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)申公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)犀侯(hou)立(li)(li)(li)(li)(li)(li)(li)。卒(zu)(zu)(zu)(zu),弟(di)(di)相(xiang)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)皋羊立(li)(li)(li)(li)(li)(li)(li)。卒(zu)(zu)(zu)(zu),申公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)子(zi)(zi)(zi)(zi)(zi)突立(li)(li)(li)(li)(li)(li)(li),是(shi)(shi)(shi)为孝公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)。卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)慎(shen)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)圉戎立(li)(li)(li)(li)(li)(li)(li)。卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)幽(you)(you)(you)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)宁立(li)(li)(li)(li)(li)(li)(li)。”除相(xiang)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)一,及馀父子(zi)(zi)(zi)(zi)(zi)相(xiang)生(sheng)为五世(shi)也。《世(shi)家(jia)》又云(yun)(yun)(yun):“幽(you)(you)(you)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)十二(er)(er)(er)年(nian),周厉王奔于彘。”是(shi)(shi)(shi)当周厉王时也。《宛丘》刺(ci)(ci)幽(you)(you)(you)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)淫荒昏乱,是(shi)(shi)(shi)政衰也。《东(dong)门(men)之(zhi)(zhi)枌》云(yun)(yun)(yun):“子(zi)(zi)(zi)(zi)(zi)仲(zhong)之(zhi)(zhi)子(zi)(zi)(zi)(zi)(zi),婆娑其下。”传(chuan)(chuan)曰(yue)(yue)“子(zi)(zi)(zi)(zi)(zi)仲(zhong),陈(chen)(chen)大夫氏。”是(shi)(shi)(shi)大夫淫荒也。此(ci)二(er)(er)(er)篇皆刺(ci)(ci)幽(you)(you)(you)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong),故(gu)(gu)云(yun)(yun)(yun)国人(ren)(ren)(ren)伤而(er)刺(ci)(ci)之(zhi)(zhi)也。《世(shi)家(jia)》又云(yun)(yun)(yun):“幽(you)(you)(you)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)僖公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)孝立(li)(li)(li)(li)(li)(li)(li)。卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)武公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)灵(ling)立(li)(li)(li)(li)(li)(li)(li)。卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)夷公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)说立(li)(li)(li)(li)(li)(li)(li)。卒(zu)(zu)(zu)(zu),弟(di)(di)平公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)彘立(li)(li)(li)(li)(li)(li)(li)。卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)文公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)圉立(li)(li)(li)(li)(li)(li)(li)。卒(zu)(zu)(zu)(zu),长(zhang)子(zi)(zi)(zi)(zi)(zi)桓(huan)(huan)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)鲍立(li)(li)(li)(li)(li)(li)(li)。三十八(ba)年(nian),卒(zu)(zu)(zu)(zu),弟(di)(di)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo),其母(mu)蔡(cai)(cai)(cai)女,故(gu)(gu)蔡(cai)(cai)(cai)人(ren)(ren)(ren)为佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)杀(sha)(sha)(sha)五父及桓(huan)(huan)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)大子(zi)(zi)(zi)(zi)(zi)免(mian)而(er)立(li)(li)(li)(li)(li)(li)(li)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo),是(shi)(shi)(shi)为厉公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)。厉公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)娶蔡(cai)(cai)(cai)女,数如蔡(cai)(cai)(cai)淫。七(qi)年(nian),大子(zi)(zi)(zi)(zi)(zi)免(mian)之(zhi)(zhi)三弟(di)(di),长(zhang)者(zhe)(zhe)名跃(yue)(yue)(yue),中(zhong)曰(yue)(yue)林,少曰(yue)(yue)杵(chu)臼(jiu),共(gong)(gong)令蔡(cai)(cai)(cai)人(ren)(ren)(ren)诱厉公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)以(yi)好(hao)女,与蔡(cai)(cai)(cai)人(ren)(ren)(ren)共(gong)(gong)杀(sha)(sha)(sha)厉公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)而(er)立(li)(li)(li)(li)(li)(li)(li)跃(yue)(yue)(yue),是(shi)(shi)(shi)为利公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)。利公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)者(zhe)(zhe),桓(huan)(huan)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)子(zi)(zi)(zi)(zi)(zi)也。利公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)立(li)(li)(li)(li)(li)(li)(li)五月(yue)卒(zu)(zu)(zu)(zu),立(li)(li)(li)(li)(li)(li)(li)中(zhong)弟(di)(di)林,是(shi)(shi)(shi)为庄公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)。七(qi)年(nian)卒(zu)(zu)(zu)(zu),立(li)(li)(li)(li)(li)(li)(li)少弟(di)(di)杵(chu)臼(jiu),是(shi)(shi)(shi)为宣公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)。四十五年(nian),卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)款立(li)(li)(li)(li)(li)(li)(li),是(shi)(shi)(shi)为穆(mu)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)。十六(liu)年(nian),卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)共(gong)(gong)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)朔立(li)(li)(li)(li)(li)(li)(li)。十八(ba)年(nian),卒(zu)(zu)(zu)(zu),子(zi)(zi)(zi)(zi)(zi)灵(ling)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)平国立(li)(li)(li)(li)(li)(li)(li)。”此(ci)《世(shi)家(jia)》所言君(jun)次也。案《春秋》桓(huan)(huan)五年(nian)春正(zheng)月(yue),“甲戌、己(ji)丑,陈(chen)(chen)侯(hou)鲍卒(zu)(zu)(zu)(zu)”,《左(zuo)传(chuan)(chuan)》曰(yue)(yue):“再(zai)赴也。於是(shi)(shi)(shi)陈(chen)(chen)乱,文公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)子(zi)(zi)(zi)(zi)(zi)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)杀(sha)(sha)(sha)大子(zi)(zi)(zi)(zi)(zi)免(mian)而(er)代之(zhi)(zhi)。”则(ze)是(shi)(shi)(shi)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)自杀(sha)(sha)(sha)免(mian),非(fei)蔡(cai)(cai)(cai)人(ren)(ren)(ren)为佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)杀(sha)(sha)(sha)免(mian)也。桓(huan)(huan)六(liu)年(nian)经(jing)云(yun)(yun)(yun):“蔡(cai)(cai)(cai)人(ren)(ren)(ren)杀(sha)(sha)(sha)陈(chen)(chen)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)。”庄二(er)(er)(er)十二(er)(er)(er)年(nian)传(chuan)(chuan)曰(yue)(yue):“陈(chen)(chen)厉公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong),蔡(cai)(cai)(cai)出也,故(gu)(gu)蔡(cai)(cai)(cai)人(ren)(ren)(ren)杀(sha)(sha)(sha)五父而(er)立(li)(li)(li)(li)(li)(li)(li)之(zhi)(zhi)。”经(jing)云(yun)(yun)(yun)“蔡(cai)(cai)(cai)人(ren)(ren)(ren)杀(sha)(sha)(sha)陈(chen)(chen)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)”,传(chuan)(chuan)言“蔡(cai)(cai)(cai)人(ren)(ren)(ren)杀(sha)(sha)(sha)五父”,则(ze)五父与佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)一人(ren)(ren)(ren),不得(de)云(yun)(yun)(yun)为佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)杀(sha)(sha)(sha)五父也。六(liu)年(nian)杀(sha)(sha)(sha)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo),十二(er)(er)(er)年(nian)陈(chen)(chen)侯(hou)跃(yue)(yue)(yue)卒(zu)(zu)(zu)(zu),则(ze)厉公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)即(ji)是(shi)(shi)(shi)跃(yue)(yue)(yue)。跃(yue)(yue)(yue)既为厉公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong),则(ze)无(wu)复利公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)矣(yi)。马迁既误(wu)以(yi)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)为厉公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong),又妄(wang)称跃(yue)(yue)(yue)为利公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)。检《春秋》世(shi)次,不得(de)有(you)利公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)也。迁盖见《公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)羊传(chuan)(chuan)》云(yun)(yun)(yun)“陈(chen)(chen)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)淫於蔡(cai)(cai)(cai)人(ren)(ren)(ren),蔡(cai)(cai)(cai)人(ren)(ren)(ren)杀(sha)(sha)(sha)之(zhi)(zhi)”,因(yin)傅(fu)会为说,云(yun)(yun)(yun)“诱以(yi)好(hao)女而(er)杀(sha)(sha)(sha)之(zhi)(zhi)”。案蔡(cai)(cai)(cai)人(ren)(ren)(ren)杀(sha)(sha)(sha)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)在(zai)桓(huan)(huan)六(liu)年(nian),《世(shi)家(jia)》言佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)死(si),而(er)跃(yue)(yue)(yue)立(li)(li)(li)(li)(li)(li)(li)五月(yue)而(er)卒(zu)(zu)(zu)(zu),然则(ze)跃(yue)(yue)(yue)亦(yi)以(yi)桓(huan)(huan)六(liu)年(nian)卒(zu)(zu)(zu)(zu)矣(yi)。而(er)《春秋》之(zhi)(zhi)经(jing)跃(yue)(yue)(yue)卒(zu)(zu)(zu)(zu)在(zai)桓(huan)(huan)十二(er)(er)(er)年(nian),距(ju)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)之(zhi)(zhi)死(si)非(fei)徒五月(yue),皆《史记》之(zhi)(zhi)谬也。其诗《宛丘》、《东(dong)门(men)之(zhi)(zhi)枌》序云(yun)(yun)(yun)幽(you)(you)(you)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong),为幽(you)(you)(you)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)诗矣(yi)。《衡门(men)》云(yun)(yun)(yun)“诱僖公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)”,《东(dong)门(men)之(zhi)(zhi)池(chi)》、《东(dong)门(men)之(zhi)(zhi)杨》从(cong)上(shang)明之(zhi)(zhi),亦(yi)僖公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)诗也。《墓门(men)》刺(ci)(ci)陈(chen)(chen)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo),陈(chen)(chen)佗(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)(tuo)诗也。《防有(you)鹊巢(chao)》云(yun)(yun)(yun)宣公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong),《月(yue)出》亦(yi)从(cong)上(shang)明之(zhi)(zhi),亦(yi)为宣公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)诗也。《株(zhu)林》、《泽陂》序云(yun)(yun)(yun)灵(ling)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong),为灵(ling)公(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)(gong)诗也。郑(zheng)於左(zuo)方中(zhong)皆以(yi)此(ci)而(er)知(zhi)也。
《宛丘》,刺幽公也。淫荒昏乱,游荡无度焉。
○宛丘(qiu),怨阮反。《尔(er)雅》云:“宛中,宛丘(qiu)。”郭(guo)云:“中央隆高。”
[疏]“《宛丘》三章,章四句”至“无度焉”。
○正(zheng)义曰:淫荒,谓耽(dan)於(wu)女色。昏乱,谓废(fei)其(qi)政(zheng)事(shi)。游荡(dang)无(wu)度,谓出入不时,声(sheng)乐(le)不倦,游戏放荡(dang),无(wu)复节度也。游荡(dang),自是(shi)(shi)翱翔戏乐(le),非(fei)独淫於(wu)妇人,但好声(sheng)好色俱是(shi)(shi)荒废(fei),故以淫荒总之(zhi)(zhi)。毛以此(ci)序所(suo)言(yan)是(shi)(shi)幽(you)公(gong)之(zhi)(zhi)恶,经(jing)之(zhi)(zhi)所(suo)陈是(shi)(shi)大(da)夫(fu)之(zhi)(zhi)事(shi),由君身为此(ci)恶,化之(zhi)(zhi)使然,故举(ju)大(da)夫(fu)之(zhi)(zhi)恶以刺君。郑以经(jing)之(zhi)(zhi)所(suo)陈,即是(shi)(shi)幽(you)公(gong)之(zhi)(zhi)恶,经(jing)、序相符也。首章言(yan)其(qi)信有淫情,威仪无(wu)法,是(shi)(shi)淫荒也。下(xia)二章言(yan)其(qi)击(ji)鼓持羽(yu),冬(dong)夏不息,是(shi)(shi)无(wu)度。无(wu)度者,谓无(wu)复时节度量。《宾之(zhi)(zhi)初筵(yan)序》云(yun)“饮酒无(wu)度”,与此(ci)同。
子之汤兮,宛丘之上兮。子,大夫也。汤,荡也。四方高,中央下,曰宛丘。笺云:子者,斥幽公也,游荡无所不为。
○汤,他郎反,旧他浪反。洵有情兮,而无望兮。洵,信也。笺云:此君信有淫荒之情,其威仪无可观望而则傚。
○洵音荀。傚,户教反(fan)。
[疏]“子之”至“望兮”。
○毛以为,子大夫之游荡兮,在於彼宛丘之上兮。此人信有淫荒之情兮,其威仪无可观望兮。大夫当朝夕恪勤助君治国,而游荡高丘,荒废政事,此由幽公化之使然,故举之以刺幽公也。
○郑以为“子者斥幽公”为异,其义则同。
○传“子大”至“宛丘”。
○正义曰:传以下篇说大夫淫乱,此与相类,则亦是大夫。但大夫称子,是其常称,故以子为大夫。序云“游荡”,经言“汤兮”,故知汤为荡也。《释丘》云:“宛中,宛丘。”言其中央宛宛然,是为四方高,中央下也。郭璞曰:“宛丘,谓中央隆峻,状如负一丘矣。”为丘之宛中,中央高峻,与此传正反。案《尔雅》上文备说丘形有左高、右高、前高、后高,若此宛丘中央隆峻,言中央高矣,何以变言宛中?明毛传是也,故李巡、孙炎皆云“中央下”,取此传为说。
○笺“子者”至“不为”。
○正义曰:笺以下篇刺大夫淫荒,序云“疾乱”,此序主刺幽公,则经之所陈,皆幽公之事,不宜以为大夫。隐四年《公羊传》公子翚谓隐公曰“百姓安子,诸侯说子”,则诸侯之臣亦呼君曰子。《山有枢》云“子有衣裳”,“子有车马”,子者斤昭公,明此子止斥幽公,故易传也。云“无所不为”,言其戏乐之事,幽公事事皆为也。
○传“洵,信”。
○正义(yi)曰:《释诂》文(wen)。
坎其击鼓,宛丘之下。坎坎,击鼓声。
○坎,苦感反。无(wu)冬(dong)无(wu)夏,值其鹭羽。值,持也。鹭鸟(niao)之羽,可以(yi)为(wei)翳(yi)。笺(jian)云(yun):翳(yi),舞者所持以(yi)指麾(hui)。
[疏]“坎其”至“鹭羽”。
○毛以为,坎坎然为声者,其是大夫击鼓之声,在於宛丘之下,无问冬,无问夏,常持其鹭鸟羽翳身而舞也。鼓舞戏乐,当有时节,今幽公化之,大夫游荡,无复节度,故举以刺公也。
○郑以“刺幽公”为异,其文义同。
○传“值持”至“为翳”。
○正(zheng)义曰:鹭(lu)羽,执(zhi)持之(zhi)(zhi)物,故(gu)以值为(wei)持。鹭(lu)鸟之(zhi)(zhi)羽,可以为(wei)舞者之(zhi)(zhi)翳,故(gu)持之(zhi)(zhi)也(ye)。《释鸟》云:“鹭(lu),舂(chong)鉏。”郭璞曰:“白鹭(lu)也(ye)。头翅(chi)背上皆有长翰毛,今(jin)江东人取以为(wei)睫(jie)摛,名之(zhi)(zhi)曰白鹭(lu)縗(shuai)。”陆机云:“鹭(lu),水(shui)鸟也(ye),好而洁(jie)白,故(gu)谓之(zhi)(zhi)白鸟。齐、鲁之(zhi)(zhi)间谓之(zhi)(zhi)舂(chong)鉏,辽东乐浪(lang)吴杨人皆谓之(zhi)(zhi)白鹭(lu)。青脚(jiao),高尺七八寸(cun),尾如(ru)鹰(ying)尾,喙长三(san)寸(cun),头上有毛十数枚,长尺馀(yu),毵(san)毵(san)然与众毛异好,欲取鱼时则(ze)弭之(zhi)(zhi)。今(jin)吴人亦养焉。楚(chu)威王时,有朱鹭(lu)合沓飞(fei)翔而来舞。则(ze)复有赤者,旧(jiu)鼓吹朱鹭(lu)曲是(shi)也(ye)。然则(ze)鸟名白鹭(lu),赤者少耳。”此舞所(suo)持,持其白羽也(ye)。
坎其击缶,宛丘之道。盎谓之缶。
○缶,方有反。盎,本亦作(zuo)“”,乌浪(lang)反。
[疏]传“盎谓之缶”。
○正义曰(yue)(yue):《释器(qi)(qi)(qi)》文。孙炎曰(yue)(yue):“缶(fou)(fou)(fou)(fou),瓦器(qi)(qi)(qi)。”郭璞曰(yue)(yue):“盎,盆也(ye)。”此云“击缶(fou)(fou)(fou)(fou)”,则缶(fou)(fou)(fou)(fou)是乐器(qi)(qi)(qi)。《易·离卦》“九(jiu)三,不鼓(gu)缶(fou)(fou)(fou)(fou)而歌,则大(da)耋(die)之(zhi)(zhi)嗟。”注(zhu)云:“艮(gen)爻也(ye),位近丑(chou),丑(chou)上(shang)(shang)(shang)值(zhi)弁(bian)星(xing),弁(bian)星(xing)似(si)缶(fou)(fou)(fou)(fou)。诗云‘坎其击缶(fou)(fou)(fou)(fou)’。”则乐器(qi)(qi)(qi)亦有(you)(you)缶(fou)(fou)(fou)(fou)。又(you)《史记(ji)》蔺相如使秦王(wang)鼓(gu)缶(fou)(fou)(fou)(fou)。是乐器(qi)(qi)(qi)为缶(fou)(fou)(fou)(fou)也(ye)。案《坎卦》“六四,樽酒簋弍,用缶(fou)(fou)(fou)(fou)。”注(zhu)云:“爻辰(chen)在丑(chou),丑(chou)上(shang)(shang)(shang)值(zhi)斗,可(ke)以(yi)斟(zhen)之(zhi)(zhi)象。斗上(shang)(shang)(shang)有(you)(you)建星(xing),建星(xing)之(zhi)(zhi)形似(si)簋。弍,副也(ye)。建星(xing)上(shang)(shang)(shang)有(you)(you)弁(bian)星(xing),弁(bian)星(xing)之(zhi)(zhi)形又(you)如缶(fou)(fou)(fou)(fou)。天(tian)子大(da)臣以(yi)王(wang)命出会诸侯,主国尊於簋,副设玄酒以(yi)缶(fou)(fou)(fou)(fou)。”则缶(fou)(fou)(fou)(fou)又(you)是酒器(qi)(qi)(qi)也(ye)。《比卦》初六爻“有(you)(you)孚盈缶(fou)(fou)(fou)(fou)”,注(zhu)云:“爻辰(chen)在未,上(shang)(shang)(shang)值(zhi)东(dong)井,井之(zhi)(zhi)水人所(suo)汲,用缶(fou)(fou)(fou)(fou)。缶(fou)(fou)(fou)(fou)汲器(qi)(qi)(qi)。”襄九(jiu)年宋(song)灾,《左(zuo)传》曰(yue)(yue):“具(ju)绠(geng)缶(fou)(fou)(fou)(fou),备水器(qi)(qi)(qi)。”则缶(fou)(fou)(fou)(fou)是汲水之(zhi)(zhi)器(qi)(qi)(qi)。然则缶(fou)(fou)(fou)(fou)是瓦器(qi)(qi)(qi),可(ke)以(yi)节乐,若今击瓯。又(you)可(ke)以(yi)盛水、盛酒,即今之(zhi)(zhi)瓦盆也(ye)。
无冬无夏,值其鹭翿。翿,翳也。
○翿音(yin)(yin)导,又音(yin)(yin)陶(tao)。
[疏]传“翿,翳”。
○正义曰:《释(shi)言》文。郭璞曰:“舞者所以自蔽翳。”彼翿作“纛”,音(yin)义同。
《宛丘》三(san)章,章四句。
《东门之枌》,疾乱也。幽公淫荒,风化之所行,男女弃其旧业,亟会於道路,歌舞於市井尔。
○枌,符云反(fan)。亟,欺冀反(fan)。
[疏]“《东门之枌》三章,章四句”至“井尔”。
○正(zheng)义曰(yue):男(nan)(nan)弃其(qi)(qi)业,子仲之(zhi)(zhi)子是也(ye)。女(nv)弃其(qi)(qi)业,不绩其(qi)(qi)麻是也(ye)。会(hui)(hui)於(wu)道路者(zhe)(zhe),首(shou)章(zhang)上二(er)(er)句是也(ye)。歌舞(wu)於(wu)市(shi)(shi)(shi)井(jing)(jing)(jing)(jing)(jing)者(zhe)(zhe),婆娑(suo)是也(ye)。经先言歌舞(wu)之(zhi)(zhi)处(chu),然后责其(qi)(qi)弃业。序以(yi)弃业而后敖游,故先言弃业,所以(yi)经、序倒也(ye)。此(ci)实歌舞(wu)於(wu)市(shi)(shi)(shi),而谓之(zhi)(zhi)市(shi)(shi)(shi)井(jing)(jing)(jing)(jing)(jing)者(zhe)(zhe),《白虎通》云:“因(yin)(yin)(yin)井(jing)(jing)(jing)(jing)(jing)为(wei)(wei)(wei)市(shi)(shi)(shi),故曰(yue)市(shi)(shi)(shi)井(jing)(jing)(jing)(jing)(jing)。”应(ying)劭《风俗通》云:“市(shi)(shi)(shi),恃(shi)也(ye)。养赡(shan)老少,恃(shi)以(yi)不匮也(ye)。俗说市(shi)(shi)(shi)井(jing)(jing)(jing)(jing)(jing),谓至(zhi)市(shi)(shi)(shi)者(zhe)(zhe)当於(wu)井(jing)(jing)(jing)(jing)(jing)上洗濯(zhuo)其(qi)(qi)物香(xiang)洁(jie),及(ji)自严饰,乃到市(shi)(shi)(shi)也(ye)。谨案:古者(zhe)(zhe)二(er)(er)十(shi)亩(mu)(mu)为(wei)(wei)(wei)一井(jing)(jing)(jing)(jing)(jing),因(yin)(yin)(yin)为(wei)(wei)(wei)市(shi)(shi)(shi)交易(yi),故称市(shi)(shi)(shi)井(jing)(jing)(jing)(jing)(jing)。”然则由本井(jing)(jing)(jing)(jing)(jing)田(tian)之(zhi)(zhi)中(zhong)交易(yi)为(wei)(wei)(wei)市(shi)(shi)(shi),故国都之(zhi)(zhi)市(shi)(shi)(shi)亦因(yin)(yin)(yin)名市(shi)(shi)(shi)井(jing)(jing)(jing)(jing)(jing)。案礼制九夫为(wei)(wei)(wei)井(jing)(jing)(jing)(jing)(jing),应(ying)劭二(er)(er)十(shi)亩(mu)(mu)为(wei)(wei)(wei)井(jing)(jing)(jing)(jing)(jing)者(zhe)(zhe),劭依《汉书·食货志》一井(jing)(jing)(jing)(jing)(jing)八(ba)家,家有私田(tian)百亩(mu)(mu),公田(tian)十(shi)亩(mu)(mu),馀(yu)二(er)(er)十(shi)亩(mu)(mu)以(yi)为(wei)(wei)(wei)井(jing)(jing)(jing)(jing)(jing)灶庐(lu)舍。据其(qi)(qi)交易(yi)之(zhi)(zhi)处(chu)在庐(lu)舍,故言二(er)(er)十(shi)亩(mu)(mu)耳(er)。因(yin)(yin)(yin)井(jing)(jing)(jing)(jing)(jing)为(wei)(wei)(wei)市(shi)(shi)(shi),或(huo)如劭言。三(san)章(zhang)皆述淫乱之(zhi)(zhi)事。首(shou)章(zhang)独(du)言男(nan)(nan)婆娑(suo)於(wu)枌栩之(zhi)(zhi)下。下二(er)(er)章(zhang)上二(er)(er)句言女(nv)子候善明之(zhi)(zhi)日,从男(nan)(nan)子於(wu)会(hui)(hui)处(chu),下二(er)(er)句陈男(nan)(nan)女(nv)相说之(zhi)(zhi)辞(ci)。明歌舞(wu)之(zhi)(zhi)处(chu),皆男(nan)(nan)女(nv)相从,故男(nan)(nan)女(nv)互见之(zhi)(zhi)。
东门之枌,宛丘之栩。枌,白榆也。栩,杼也。国之交会,男女之所聚。
○栩,况(kuang)浦反。杼,常与反,《说文》丈与反。
[疏]传“枌白”至“所聚”。
○正义曰(yue):《释木》云:“榆(yu)白(bai),枌(fen)。”孙炎曰(yue):“榆(yu)白(bai)者,名枌(fen)。”郭璞曰(yue):“枌(fen),榆(yu),先生叶卻著荚,皮(pi)色白(bai)。”是(shi)枌(fen)为(wei)白(bai)榆(yu)也。“栩(xu),杼”,《释木》文。序云:“亟会於道路。”知此(ci)二(er)木是(shi)国(guo)之道路交会,男女所聚之处也。
子仲之子,婆娑其下。子仲,陈大夫氏。婆娑,舞也。笺云:之子,男子也。
○婆(po),步波反,《说文(wen)》作“媻”,音同。娑,桑(sang)何反。
[疏]传“子仲”至“舞也”。
○正义曰:知子仲是陈大夫氏者,以其风俗之败,自上行之。今此所刺,宜刺在位之人,若是庶人,不足显其名氏。此云“子仲之子”,犹云“彼留之子”。举氏姓言之,明子仲是大夫之氏姓也。《公羊传》:“孙以王父字为氏。”此人上祖必有字子仲者,故氏子仲也。云“婆娑,舞也”《释训》文。李巡曰:“婆娑,盘辟舞也。”孙炎曰:“舞者之容婆娑然。”
○笺“之子,男子”。
○正义曰:序云男(nan)(nan)女(nv)弃业,则经之所陈,有(you)男(nan)(nan)有(you)女(nv)。下云绩麻,是女(nv),知此之子(zi)是男(nan)(nan)子(zi)也。定本云“之子(zi),是子(zi)也”。
穀旦于差,南方之原。穀,善也。原,大夫氏。笺云:旦,明。于,曰。差,择也。朝日善明曰相择矣,以南方原氏之女可以为上处。
○旦(dan),郑(zheng)音(yin)旦(dan),本亦(yi)作(zuo)(zuo)“且(qie)”,王七(qi)也(ye)(ye)反(fan),苟且(qie)也(ye)(ye);徐子馀反(fan)。差,郑(zheng)初佳(jia)反(fan),王音(yin)嗟(jie),《韩(han)诗》作(zuo)(zuo)“嗟(jie)”,徐七(qi)何反(fan)。沈云(yun):“毛意不作(zuo)(zuo)嗟(jie)。”案毛无改字,宜从郑(zheng)读。曰相,音(yin)越,下(xia)“曰往矣”同。
不绩其麻,市(shi)也婆娑。笺云:绩麻者,妇人(ren)之事也,疾其今(jin)不为。
[疏]“穀旦”至“婆娑”。
○正义曰:言陈国男女弃其事业,候良辰美景而歌舞淫泆。见朝日善明,无阴云风雨,则曰可以相择而行乐矣。彼南方之原氏有美女,国中之最上处可以从之也。男既如是,彼原氏之女即不复绩麻於市也,与男子聚会,婆娑而舞,是其可疾之甚。
○传“穀,善也。原,大夫氏”。
○正义曰:“穀,善”,《释诂》文也。
○《春秋》庄二十七年,“季友如陈,葬原仲”。是陈有大夫姓原氏也。
○笺“旦明”至“上处”。
○正义曰:旦(dan)谓早朝,故(gu)(gu)为(wei)明(ming)也。《释(shi)诂》云:“于(yu)、曰,於(wu)也。”故(gu)(gu)于(yu)得为(wei)曰。“差,择(ze)”,《释(shi)诂》文(wen)。佚游戏乐不宜风(feng)、昏,故(gu)(gu)见朝日(ri)善明(ming)乃(nai)云相择(ze),刺其以美(mei)景废业(ye),故(gu)(gu)举之也。发意相择(ze),则是男子择(ze)女,故(gu)(gu)知南方原(yuan)氏之女可(ke)以为(wei)上(shang)处。上(shang)处者,言(yan)是一国最上(shang)之处也。
穀旦于逝,越以鬷迈。逝,往。鬷,数。迈,行也。笺云:越,於。鬷,总也。朝旦善明曰往矣,谓之所会处也,於是以总行,欲男女合行。
○騣,子公反。处,昌虑反。视尔如荍,贻我握椒。荍,芘芣也。椒,芬香也。笺云:男女交会而相说,曰我视女之颜色美如芘芣之华然,女乃遗我一握之椒,交情好也。此本淫乱之所由。
○荍,祁(qi)饶反,郭云:“荆葵也。”芘音毗,又(you)芳耳反。芣音浮,又(you)芳九(jiu)反。说音悦。遗,唯季反。好,呼报反。
[疏]“穀旦”至“握椒”。
○毛以为,陈之女人见美景而说曰:朝日善明,曰可以往之所会之处矣。女人即弃其事业,假有绩者,於是以麻总而行,至於会所,要见男子。男子乃陈往日相好之事,语女人云:我往者语汝云:我视汝颜色之美如荍之华然。见我说汝,则遗我以一握之椒。弃其事业,作如此淫荒,故疾之也。
○郑唯以鬷为总,言於是男女总集合行,为此淫乱。馀同。
○传“逝往”至“迈行”。
○正义曰:“逝,往”,《释诂》文。“迈,行”,《释言》文。鬷谓麻缕,每数一升而用绳纪之,故鬷为数。王肃云:“鬷数,绩麻之缕也。”
○笺“越於”至“合行”。
○正义曰:“越,於”,《释诂》文。《商颂》称“鬷假无言”,为总集之意,则此亦当然,故以鬷为总,谓男女总集而合行也。上章“于差”,谓男言择女;此言“于逝”,谓女往从男,故云曰往矣,谓之所会之处,谓女适与男期会之处也。
○传“荍,芘芣。椒,芬香”。
○正义曰:“荍,芘芣”,《释草》文。舍人曰:“荍,一名蚍衃。”郭璞曰:“今荆葵也,似葵,紫色。”谢氏云:“小草,多华少叶,叶又翘起。”陆机《疏》云:“芘芣,一名荆葵,似芜菁,华紫,绿色可食,微苦。”是也。椒之实芬香,故以相遗也。定本云“椒,芳物”。
○笺“男女”至“所由”。
○正义(yi)曰:言(yan)(yan)(yan)相(xiang)说者,男说女而言(yan)(yan)(yan)其色(se)美(mei),女说男而遗之以椒,交相(xiang)说爱,故言(yan)(yan)(yan)相(xiang)也(ye)。知此(ci)二句皆是(shi)(shi)男辞者,言(yan)(yan)(yan)我视尔颜(yan)色(se)之美(mei),如芘芣之华。若是(shi)(shi)女辞,不得言(yan)(yan)(yan)男子色(se)美(mei)如华也(ye)。思其往日相(xiang)爱,今复会为淫乱,诗人(ren)言(yan)(yan)(yan)此(ci)者,本其淫乱,化之所由耳。
《东门之枌(fen)》三章,章四句。
《衡门》,诱僖公也。愿而无立志,故作是诗以诱掖其君也。诱,进也。掖,扶持也。
○衡(heng)门,如字。衡(heng),横也(ye)(ye)。沈云:“此古文横字。”诱(you)音酉。愿音原,谨也(ye)(ye)。掖音亦。
[疏]“《衡门》三章,章四句”至“其君”。
○正义曰:作《衡门》诗者,诱僖公也。以僖公懿愿而无自立之志,故国人作是《衡门》之诗以诱导扶持其君,诱使自强行道,令兴国致理也。经三章,皆诱之辞。
○笺“诱,进也。掖,扶持”。
○正(zheng)义曰:“诱(you)(you),进(jin)”,《释诂》文。《说文》云(yun):“掖,持臂(bei)也。”僖二十(shi)五(wu)年《左传》云(yun):“二礼从国(guo)子(zi)巡城,掖以赴外,杀之。”谓(wei)(wei)持其臂(bei)而投之城外也。此(ci)言“诱(you)(you)掖”者,诱(you)(you)谓(wei)(wei)在前导之,掖谓(wei)(wei)在傍扶之,故以掖为扶持也。定本作(zuo)“扶持”。
衡(heng)门(men)之下,可以(yi)栖迟。衡(heng)门(men),横木为门(men),言浅(qian)陋也。栖迟,游息也。笺云:贤(xian)者不以(yi)衡(heng)门(men)之浅(qian)陋则不游息於其下,以(yi)喻人君不可以(yi)国小则不兴治(zhi)致政化。
泌之洋洋,可以乐饥。泌,泉水也。洋洋,广大也。乐饥,可以乐道忘饥。笺云:饥者,不足於食也。泌水之流洋洋然,饥者见之,可饮以<疒乐>饥。以喻人君悫愿,任用贤臣则政教成,亦犹是也。
○泌,悲位(wei)反(fan)(fan)。洋音羊。乐,本又作“<疒乐>”,毛音洛,郑(zheng)力(li)召反(fan)(fan),沈云:“旧(jiu)皆作乐字(zi),晚《诗》本有作疒下(xia)乐,以形声言之,殊非(fei)其义。疗字(zi)当从疒下(xia)作尞。”案《说文》云:“<疒乐>,治也。”疗或<疒乐>字(zi)也。则毛止(zhi)作乐,郑(zheng)本作<疒乐>。下(xia)注放此。悫(que),苦角反(fan)(fan)。
[疏]“衡门”至“乐饥”。
○毛以为,虽浅陋衡门之下,犹可以栖迟游息,以兴虽地狭小国之中,犹可以兴治致政。然贤者不以衡门之浅陋则不游息於其下,以喻人君不可以国小则不兴治致政,君何以不兴治致政乎?观泌水之流,洋洋广大,君可以乐道忘饥。何则?泌者泉水,涓流不已,乃至广大,况人君宁不进德?积小成大,乐道忘饥乎?此是诱掖之辞。
○郑以下二句言泌水之流广大洋洋然,饥者可饮之以<疒乐>饥,以兴有大德贤者,人君可任之,以成德教。诱君以任贤臣。馀同。
○传“衡门”至“游息”。
○正义曰:《考工记·玉人》注云:“衡,古文横,假借字也。”然则衡、横义同,故知“衡门,横木为门”。门之深者,有阿塾堂宇,此唯横木为之,言其浅也。《释诂》云:“栖迟,息也。”舍人曰:“栖迟,行步之息也。”
○传“泌泉”至“忘饥”。
○正义曰:《邶国》有“毖彼泉水”,知泌为泉水。王肃云:“洋洋泌水,可以乐道忘饥。巍巍南面,可以乐治忘乱。”孙毓难肃云:“既巍巍矣,又安得乱?此言临水叹逝,可以乐道忘饥,是感激立志,慷慨之喻,犹孔子曰:‘发愤忘食,不知老之将至云尔’。”案此传云“泌者,泉水”,又云“洋洋,广大”,则不可以逝川喻年老,故今为别解。案今定本作“乐饥”,观此传亦作“乐”,则毛读与郑异。
○笺“饥者”至“犹是”。
○正义曰(yue):笺以经言“泌(mi)之(zhi)洋洋,可以<疒(chuang)乐(le)>饥(ji)”,则(ze)是以水治饥(ji),不宜视水为(wei)义。且下(xia)章劝君用贤(xian),故(gu)(gu)易(yi)传以为(wei)喻“任用贤(xian)臣则(ze)政教成”也。饮(yin)水可以<疒(chuang)乐(le)>渴耳,而云(yun)<疒(chuang)乐(le)>饥(ji)者,饥(ji)久则(ze)为(wei)渴,得水则(ze)亦小<疒(chuang)乐(le)>,故(gu)(gu)言饥(ji)以为(wei)韵。
岂其食鱼,必河之鲂?岂其取妻,必齐之姜?笺云:此言何必河之鲂然后可食,取其口美而已。何必大国之女然后可妻,亦取贞顺而已。以喻君任臣何必圣人,亦取忠孝而已。齐,姜姓。
○鲂(fang)音房。取音娶,下(xia)文(wen)同。
岂(qi)其食(shi)鱼,必河(he)之(zhi)鲤?岂(qi)其取(qu)妻,必宋(song)(song)之(zhi)子(zi)?笺(jian)云:宋(song)(song),子(zi)姓。
[疏]笺“齐,姜姓。宋,子姓”。
○正义曰:齐(qi)者,伯(bo)夷之(zhi)后,伯(bo)夷主四岳之(zhi)职,《周语》“祚四岳,赐姓(xing)(xing)曰姜”。宋者,殷之(zhi)苗裔,契(qi)之(zhi)后也(ye)。《殷本纪(ji)》云:“舜(shun)封契(qi)於商,赐姓(xing)(xing)曰子(zi)。”是“齐(qi),姜姓(xing)(xing)。宋,子(zi)姓(xing)(xing)也(ye)”。
《衡门》三章,章四句。
《东门之池》,刺时也。疾其君之淫昏,而思贤女以配君子也。
○孔安国云:“停水(shui)曰(yue)池(chi)。”
[疏]“《东门之池》三章,章四句”至“君子”。
○正义(yi)曰:此实刺君(jun)(jun)(jun),而(er)云刺时(shi)者(zhe),由君(jun)(jun)(jun)所化,使时(shi)世皆(jie)淫(yin),故(gu)言刺时(shi)以(yi)广(guang)之(zhi)。欲以(yi)配君(jun)(jun)(jun),而(er)谓之(zhi)君(jun)(jun)(jun)子(zi)(zi)者(zhe),妻谓夫为(wei)君(jun)(jun)(jun)子(zi)(zi),上下(xia)通称(cheng),据(ju)贤(xian)女(nv)为(wei)文,故(gu)称(cheng)“以(yi)配君(jun)(jun)(jun)子(zi)(zi)”。经三(san)章,皆(jie)思得贤(xian)女(nv)之(zhi)事(shi)。疾其君(jun)(jun)(jun)之(zhi)淫(yin)昏,序其思贤(xian)女(nv)之(zhi)意(yi)耳,於经无所当也。
东门之池,可以沤麻。兴也。池,城池也。沤,柔也。笺云:於池中柔麻,使可缉绩作衣服。兴者,喻贤女能柔顺君子,成其德教。
○沤,乌豆反。缉(ji),七立反,西州(zhou)人谓绩为缉(ji)。
彼美淑姬,可与晤歌。晤,遇也。笺云:晤犹对也,言淑姬贤女,君子宜与对歌相切化也。
○叔音淑,本亦作“淑”,善也。晤,五故反。
[疏]“东门”至“晤歌”。
○正义曰:东门之外有池水,此水可以沤柔麻草,使可缉绩以作衣服,以兴贞贤之善女,此女可以柔顺君子,使可脩政以成德教。既已思得贤女,又述彼之贤女。言彼美善之贤姬,实可与君对偶而歌也。以君淫昏,故思得贤女配之,与之对偶而歌,冀其切化,使君为善。
○传“池,城池。沤,柔”。
○正义曰:以池系门言之,则此池近在门外。诸诗言东门皆是城门,故以池为城池。《考工记·<巾荒>氏》“以涚水沤其丝”,注云:“沤,渐也。楚人曰沤,齐人曰涹。”乌禾反。然则沤是渐渍之名,此云“沤,柔”者,谓渐渍使之柔韧也。
○传“晤,遇”。
○正义曰:《释言》云:“遇,偶也。”然则传以晤为遇,亦为对偶之义,故王肃云:“可以与相遇歌,乐室家之事。”意亦与郑同。
○笺“晤犹”至“切化”。
○正义曰:所以欲(yu)使对歌者(zhe),以歌诗陈(chen)善恶之(zhi)事,以感(gan)戒人君(jun)。君(jun)子得此贤女,宜与之(zhi)对歌,相感(gan)切(qie),相风(feng)化,以为善,故思之(zhi)。美(mei)(mei)女而(er)谓之(zhi)姬者(zhe),以黄(huang)帝(di)姓(xing)姬,炎帝(di)姓(xing)姜(jiang),二姓(xing)之(zhi)后,子孙(sun)昌盛,其(qi)家之(zhi)女,美(mei)(mei)者(zhe)尤多,遂以姬、姜(jiang)为妇(fu)人之(zhi)美(mei)(mei)称。成九(jiu)年(nian)《左传》引逸诗云:“虽有姬姜(jiang),无弃憔(qiao)悴。”是(shi)以姬、姜(jiang)为妇(fu)人美(mei)(mei)称也。
东门之池,可以沤纻。彼美淑姬,可与晤语。
○纻,直吕反,字又作“苎”。
[疏]“沤纻”。
○正(zheng)义曰(yue):陆(lu)机《疏(shu)》云(yun):“纻亦(yi)麻也,科生(sheng),数十茎,宿根在地中,至春自(zi)(zi)生(sheng),不岁种也。荆(jing)、杨(yang)之(zhi)间,一(yi)岁三收。今官园种之(zhi),岁再刈(yi),刈(yi)便生(sheng)。剥之(zhi)以铁(tie)若(ruo)竹,挟之(zhi)表,厚皮自(zi)(zi)脱,但得其里韧如筋(jin)者(zhe),谓之(zhi)徽纻。今南越纻布皆用此(ci)麻。
东门之池,可以沤菅。彼美淑姬,可与晤言。言,道也。
○菅(jian),古颜反。茅已沤为菅(jian)。
[疏]“沤菅”。
○正义曰:《释草(cao)》云:“白(bai)华,野菅(jian)。”郭璞曰:“茅(mao)属白(bai)华。”笺云:“人刈白(bai)华於野,已沤(ou)(ou)(ou)之(zhi),名之(zhi)为(wei)菅(jian)。”然则菅(jian)者已沤(ou)(ou)(ou)之(zhi)名,未(wei)沤(ou)(ou)(ou)则但名为(wei)茅(mao)也。陆机《疏》云:“菅(jian)似茅(mao),而(er)滑泽(ze)无毛,根下(xia)五寸中有白(bai)粉者柔(rou)韧,宜为(wei)索,沤(ou)(ou)(ou)乃(nai)尤善矣。”
《东门(men)之池(chi)》三(san)章,章四句。
《东门之杨》,刺时也。昏姻失时,男女多违。亲迎,女犹有不至者也。
○迎(ying),鱼敬(jing)反,下(xia)注同。
[疏]“《东门之杨》二章,章四句”至“至者”。
○正(zheng)义曰:毛以昏姻失时(shi)者(zhe),失秋冬之(zhi)(zhi)时(shi)。郑以为(wei)失仲春之(zhi)(zhi)时(shi)。言(yan)“亲(qin)(qin)迎,女(nv)(nv)犹不(bu)至”,明不(bu)亲(qin)(qin)迎者(zhe)相违(wei)众(zhong)矣,故举不(bu)至者(zhe),以刺当时(shi)之(zhi)(zhi)淫乱也(ye)。言(yan)相违(wei)者(zhe),正(zheng)谓女(nv)(nv)违(wei)男(nan),使昏姻之(zhi)(zhi)礼不(bu)成。是男(nan)女(nv)(nv)之(zhi)(zhi)意相违(wei)耳,非谓男(nan)亦违(wei)女(nv)(nv)也(ye)。经二章,皆(jie)上二句言(yan)昏姻失时(shi),下(xia)二句言(yan)亲(qin)(qin)迎而女(nv)(nv)不(bu)至也(ye)。
东门之杨,其叶牂牂。兴也。牂牂然,盛貌。言男女失时,不逮秋冬。笺云:杨叶牂牂,三月中也。兴者,喻时晚也,失仲春之月。
○牂,子桑反。昏以为期,明星煌煌。期而不至也。笺云:亲迎之礼以昏时,女留他色,不肯时行,乃至大星煌煌然。
○煌音皇。
[疏]“东门”至“煌煌”。
○毛以为,作者以杨叶初生,兴昏之正时。杨叶长大,兴晚於正时。故言东门之杨,其叶已牂牂然而大矣。杨叶已大,不复见其初生之时,以兴岁之时月已至於春夏矣。时节已晚,不复及其秋冬之时。又复淫风大行,女留他色,不从男子。亲迎者用昏时以为期,今女不肯时行,至於明星煌煌然,而夜已极深,而竟不至。礼当及时配合,女当随夫而行,至使昏姻失时,男女相违如是,故举以刺时也。
○郑以失时谓在仲春之后为异,其义则同。
○传“牂牂”至“秋冬”。
○正义曰:此刺昏姻失时,而举杨叶为喻,则是以杨叶初生喻正时,杨叶已盛喻过时。毛以秋冬为昏之正时,故云男女失时,不逮秋冬也。秋冬为昏,无正文也。《邶风》云“士如归妻,迨冰未泮”,知迎妻之礼,当在冰泮之前。荀卿书云:“霜降逆女,冰泮杀止。”霜降,九月也。冰泮,二月也。然则荀卿之意,自九月至於正月,於礼皆可为昏。荀在焚书之前,必当有所凭据。毛公亲事荀卿,故亦以为秋冬。《家语》云:“群生闭藏为阴,而为化育之始,故圣人以合男女,穷天数也。霜降而妇功成,嫁娶者行焉。冰泮而农业起,昏礼杀於此。”又云:“冬合男女,春颁爵位。”《家语》出自孔冢,毛氏或见其事,故依用焉。《地官·媒氏》云:“仲春之月,令会男女。於是时也,奔者不禁。”唯谓三十之男,二十之女,所以蕃育人民,特令以仲春会耳。其男未三十,女未二十者,皆用秋冬,不得用仲春也。
○笺“杨叶”至“之月”。
○正义曰:笺亦以杨叶之盛,兴晚失正时也。郑言“杨叶牂牂,三月中”者,自言叶盛之月,不以杨叶为记时也。董仲舒曰:“圣人以男女阴阳,其道同类,观天道向秋冬而阴气来,向春夏而阴气去,故古人霜降始逆女,冰泮而杀止,与阴俱近而阳远也。”郑以昏姻之月唯在仲春,故以喻晚失仲春之月。郑不见《家语》,不信荀卿,以《周礼》指言“仲春之月,令会男女”,故以仲春为昏月。其《邶风》所云,自谓及冰泮行请期礼耳,非以冰之未泮已亲迎也。毛、郑别自凭据,以为定解,诗内诸言昏月,皆各从其家。
○传“期而不至”。
○正义曰:序言“亲迎,而女犹有不至”者,则是终竟不至,非夜深乃至也。言“明星煌煌”者,男子待女至此时不至,然后始罢,故作者举其待女不得之时,非谓此时至也。传嫌此时女至,故辨之云“期而不至”,言期以昏时至,此时犹不至也。
○笺“亲迎”至“煌煌然”。
○正义曰:《士昏礼》“执(zhi)烛(zhu)前马”,是(shi)亲(qin)迎之(zhi)(zhi)礼以昏也。用(yong)昏者,取(qu)阳往阴来之(zhi)(zhi)义。女不从夫(fu),必为(wei)异人(ren)之(zhi)(zhi)色(se),故(gu)云“女留他色(se),不肯(ken)时行,乃(nai)至大星(xing)煌(huang)煌(huang)然(ran)”。亦(yi)言至此时不至。
东门之杨,其叶肺肺。肺肺,犹牂牂也。
○肺,普贝反,又蒲贝反。昏以为期,明星晢晢。晢晢,犹煌煌也。
○晢,之世反。
《东门之杨》二章,章四(si)句。
《墓门》,刺陈佗也。陈佗无良师傅,以至於不义,恶加於万民焉。不义者,谓弑君而自立。
○它,本亦作(zuo)“佗”,同(tong)徒多(duo)反,五(wu)父(fu)也。《史记》以(yi)为(wei)厉公。杀,音试,本又作(zuo)“弑(shi)”同(tong)。
[疏]“《墓门》二章,章六句”至“民焉”。
○正义曰:陈佗身行不义,恶加万民,定本直云“民”,无“万”字。由其师傅不良,故至於此。既立为君,此师傅犹在,陈佗乃用其言,必将至诛绝。故作此诗以刺佗,欲其去恶傅,而就良师也。经二章,皆是戒佗,令去其恶师之辞。
○笺“不义”至“自立”。
○正义曰:不义之(zhi)(zhi)大(da)(da),莫大(da)(da)弑(shi)君(jun)(jun)也(ye)(ye)。《春秋》桓(huan)五年正月,“甲戌,己丑,陈(chen)侯鲍(bao)卒”。《左传》云:“再赴(fu)也(ye)(ye)。於是(shi)陈(chen)乱,文公(gong)子佗(tuo)杀(sha)大(da)(da)子免(mian)(mian)而代之(zhi)(zhi)。公(gong)疾病而乱作,国人(ren)分散,故(gu)再赴(fu)。”是(shi)陈(chen)佗(tuo)弑(shi)君(jun)(jun)自(zi)立之(zhi)(zhi)事也(ye)(ye)。如传文,则(ze)陈(chen)佗(tuo)所杀(sha)大(da)(da)子免(mian)(mian)。而谓(wei)之(zhi)(zhi)弑(shi)君(jun)(jun)者,以(yi)免(mian)(mian)为(wei)(wei)大(da)(da)子,其(qi)父(fu)卒,免(mian)(mian)当代父(fu)为(wei)(wei)君(jun)(jun)。陈(chen)佗(tuo)杀(sha)之(zhi)(zhi)而取国,故(gu)以(yi)弑(shi)君(jun)(jun)言(yan)之(zhi)(zhi)。序言(yan)“无良(liang)师(shi)傅(fu),以(yi)至於不义”,则(ze)佗(tuo)於弑(shi)君(jun)(jun)之(zhi)(zhi)前,先有此恶(e)(e)(e)师(shi)也(ye)(ye)。经(jing)云“夫也(ye)(ye)不良(liang),国人(ren)知之(zhi)(zhi)。知而不已,谁昔然(ran)矣”,欲令(ling)佗(tuo)诛退恶(e)(e)(e)师(shi)。则(ze)弑(shi)君(jun)(jun)之(zhi)(zhi)后,恶(e)(e)(e)师(shi)仍(reng)在。何则(ze)?诗(shi)者,民之(zhi)(zhi)歌咏,必恶(e)(e)(e)加於民,民始怨刺(ci)。陈(chen)佗(tuo)未立为(wei)(wei)君(jun)(jun),则(ze)身为(wei)(wei)公(gong)子,爵止(zhi)大(da)(da)夫,虽则(ze)恶(e)(e)(e)师(shi),非民所恨(hen)。今作诗(shi)刺(ci)之(zhi)(zhi),明是(shi)自(zi)立之(zhi)(zhi)后也(ye)(ye)。戒之(zhi)(zhi)令(ling)去恶(e)(e)(e)师(shi),明是(shi)恶(e)(e)(e)师(shi)未去也(ye)(ye)。
墓门有棘,斧以斯之。兴也。墓门,墓道之门。斯,析也。幽间希行,用生此棘薪,维斧可以开析之。笺云:兴者,喻陈佗由不睹贤师良傅之训道,至陷於诛绝之罪。
○斯,所宜反,又如字,又音梳。郑注《尚书》云:“斯,析也。”《尔雅》云:“斯、侈,离也。”孙炎云:“斯,析之离。”读者如字。析,星历反。閒音闲。睹,都鲁反,又作“覩”。夫也不良,国人知之。夫,傅相也。笺云:良,善也。陈佗之师傅不善,群臣皆知之。言其罪恶著也。
○相,息亮反。
知而不已,谁昔然矣。昔,久也。笺云:已犹去也。谁昔,昔也。国人皆知其有罪恶,而不诛退,终致祸难,自古昔之时常然。
○去,羌(qiang)吕(lv)反(fan)。难(nan),乃(nai)旦反(fan)。
[疏]“墓门”至“然矣”。
○正义曰:言墓道之门,幽閒由希睹人行之迹,故有此棘。此棘既生,必得斧乃可以开析而去之。以兴陈佗之身不明,由希睹良师之教,故有此恶。此恶既成,必得明师乃可以训道而善之。非得明师,恶终不改,必至诛绝,故又戒之云:汝之师傅不善,国内之人皆知之矣。何以不退去之乎?欲其退恶傅,就良师也。
○传“墓门”至“析之”。
○正义曰:《春官·墓大夫职》注云:“墓,冢茔之地,孝子所思慕之处。”然则茔域谓之墓。墓入有门,故云墓门,墓道之门。《释言》云:“斯,离也。”孙炎曰:“斯,析之离。”是斯为析义也。
○笺“兴者”至“之罪”。
○正义曰:笺以传释经文,不解兴意,故述兴意以申传也。弑君之贼,於法当诛其身,绝其祀,故云“陷於诛绝之罪”。
○传“夫,傅相”。
○正义曰:序云“无良师傅”,故知“夫也不良”,正谓师傅不良也。《郊特牲》云:“夫也者,以知帅人者也。”注云:“夫之言丈夫也。夫或为傅。”言“或为傅”者,正谓此训夫为傅也。师傅当以辅相人君,故云“傅相”。
○传“昔,久”。
○正义曰:传称古曰在昔,昔是久远之事,故为久也。
○笺“已犹”至“常然”。
○正义曰:“谁昔(xi),昔(xi)也”,《释训》文。郭璞曰:“谁,发语辞。与传‘昔(xi),久(jiu)’同也。”今定本为“谁昔(xi),昔(xi)也”,合《尔(er)雅》。俗为“谁,疑辞也”。
墓门有梅,有鸮萃止。梅,柟也。鸮,恶声之鸟也。萃,集也。笺云:梅之树善恶自尔,徒以鸮集其上而鸣,人则恶之,树因恶矣。以喻陈佗之性本未必恶,师傅恶,而陈佗从之而恶。
○鸮,户骄反。萃,徂醉反。柟,冉盐反。则恶,乌路反。夫也不良,歌以讯之。讯,告也。笺云:歌,谓作此诗也。既作,又使工歌之,是谓之告。
○讯(xun)(xun)又作“谇”,音信,徐(xu)息悴(cui)反,告(gao)也。《韩诗》:“讯(xun)(xun),谏也。”
讯予不顾,颠(dian)倒思(si)予。笺云:予,我(wo)也。歌以告(gao)之,汝不顾念我(wo)言(yan)(yan),至於破灭。颠(dian)倒之急,乃思(si)我(wo)之言(yan)(yan)。言(yan)(yan)其晚也。
[疏]“墓门”至“思予”。
○正义曰:言墓道之门有此梅树,此梅善恶自耳,本未必恶,徒有鸮鸟来集於其上而鸣,此鸮声恶,梅亦从而恶矣。以兴陈佗之身有此体性,此性善恶自然,本未必恶,正由有恶师来教之,此师既恶,陈佗亦从而恶也。佗师既恶,而不能退去,故又戒之:汝之师傅也不善,故我歌是诗以告之。我既告汝,汝得我言而不顾念之。至於颠倒之急,然后则乃思我之言耳。至急乃思,则无及於事。今何以不用我言乎?
○传“梅柟”至“萃集”。
○正义曰:“梅,柟“,《释木》文。鸮,恶声之鸟,一名鵩,与枭异。枭一名鸱。《瞻卬》云“为枭为鸱”,是也。俗说以为鸮即上枭,非也。陆机《疏》云:“鸮大如班鸠,绿色,恶声之鸟也。入人家,凶。贾谊所赋鵩鸟是也。其肉甚美,可为羹<月隺>,又可为炙。汉供御物,各随其时,唯鸮冬夏尚施之,以其美故也。”
○传“讯,告也”。
○正义曰(yue):《释诂》文。笺以(yi)歌告之(zhi),有口告之(zhi)嫌,故辨之(zhi)云:“歌,谓(wei)作此诗,使工(gong)歌之(zhi)以(yi)告君,是谓(wei)之(zhi)告。”
《墓门》二章,章六句。
《防有(you)鹊巢》,忧谗贼也。宣公多(duo)信谗,君子忧惧焉。
[疏]“《防有鹊巢》二章,章四句”至“惧焉”。
○正(zheng)义曰:忧谗(chan)(chan)贼(zei)(zei)者,谓(wei)(wei)作者忧谗(chan)(chan)人,谓(wei)(wei)为谗(chan)(chan)以贼(zei)(zei)害於人也。经(jing)二章,皆(jie)上(shang)二句言(yan)宣公致谗(chan)(chan)之由,下(xia)二句言(yan)己(ji)忧谗(chan)(chan)之事。
防有鹊巢,邛有旨苕。兴也。防,邑也。邛,丘也。苕,草也。笺云:防之有鹊巢,邛之有美苕,处势自然。兴者,喻宣公信多言之人,故致此谗人。
○邛,其恭反。苕,徒彫(diao)反。
谁侜予美?心焉忉忉!侜,张诳也。笺云:谁,谁谗人也。女众谗人,谁侜张诳,欺我所美之人乎?使我心忉忉然。所美谓宣公也。
○侜,陟留反,《说文》云:“有(you)雍(yong)蔽(bi)也。”“予美”,《韩(han)诗》作(zuo)娓,音尾。娓,美也。忉(dao),都劳反,忧也。诳,九况(kuang)反。
[疏]“防有”至“忉忉”。
○正义曰:言防邑之中有鹊鸟之巢,邛丘之上有美苕之草,处势自然。以兴宣公之朝有谗言之人,亦处势自然。何则?防多树木,故鹊鸟往巢焉。邛丘地美,故旨苕生焉。以言宣公信谗,故谗人集焉。公既信此谗言,君子惧己得罪,告语众谗人辈,汝等是谁诳欺我所美之人宣公乎?而使我心忉忉然而忧之。
○传“防,邑。邛,丘。苕,草”。
○正义曰:以鹊之为鸟,畏人而近人,非邑有树木,则鹊不应巢焉,故知防是邑也。土之高处,草生尤美,故邛为丘。《邶风》称“旄丘有葛”,《鄘风》称“阿丘有虻”,是美草多生於高丘也。《苕之华》传云:“苕,陵苕。”此直云“苕,草”。彼陵苕之草好生下湿,此则生於高丘,与彼异也。陆机《疏》云:“苕,苕饶也。幽州人谓之翘饶。蔓生,茎如劳豆而细,叶似蒺藜而青,其茎叶绿色,可生食,如小豆藿也。”
○传“侜,张诳”。
○正义曰:《释训》文。郭璞曰:“幻惑欺诳人者。”
○笺“谁谗”至“宣公”。
○正义(yi)曰:言谁(shei)侜(zhou)予美(mei)者,是就众谗(chan)(chan)人(ren)(ren)之(zhi)内,告问是谁(shei)为之(zhi),故(gu)云“谁(shei),谁(shei)谗(chan)(chan)人(ren)(ren)也(ye)”。臣之(zhi)事君,欲君美(mei)好(hao),不欲使谗(chan)(chan)人(ren)(ren)诳(kuang)之(zhi),故(gu)谓君为所美(mei)之(zhi)人(ren)(ren)。
中唐有甓,邛有旨鹝。中,中庭也。唐,堂涂也。甓,令適也。鹝,绶草也。
○甓,薄历(li)反。鹝,五历(li)反。令音零(ling),字书作“瓴”。適,都历(li)反,字书作“甋”。绶音受。
[疏]传“中中”至“绶草”。
○正义曰:以唐是门内之(zhi)(zhi)(zhi)路,故(gu)(gu)知中(zhong)(zhong)是中(zhong)(zhong)庭。《释(shi)宫》云(yun):“庙中(zhong)(zhong)路谓之(zhi)(zhi)(zhi)唐。堂(tang)(tang)(tang)途谓之(zhi)(zhi)(zhi)陈。”李巡曰:“唐,庙中(zhong)(zhong)路名。”孙(sun)炎引诗(shi)云(yun):“中(zhong)(zhong)唐有(you)甓(pi)。堂(tang)(tang)(tang)途,堂(tang)(tang)(tang)下至门之(zhi)(zhi)(zhi)径也(ye)。”然则(ze)唐之(zhi)(zhi)(zhi)与陈,庙庭之(zhi)(zhi)(zhi)异名耳,其实一也(ye),故(gu)(gu)云(yun)“唐,堂(tang)(tang)(tang)涂也(ye)”。《释(shi)宫》又云(yun):“瓴甋(di)谓之(zhi)(zhi)(zhi)甓(pi)。”李巡曰:“瓴甋(di)一名甓(pi)。”郭(guo)璞曰:“<鹿瓦>砖也(ye)。今(jin)江(jiang)东呼为瓴甓(pi)。”“鹝,绶”,《释(shi)草(cao)》文。郭(guo)璞曰:“小(xiao)草(cao)有(you)杂色,似绶也(ye)。”陆机《疏》云(yun):“鹝五色作(zuo)绶文,故(gu)(gu)曰绶草(cao)。”
谁侜予美?心焉惕(ti)惕(ti)。惕(ti)惕(ti)犹忉忉也。
《防有(you)鹊巢》二章,章四句。
《月出》,刺好色也。在位不好德,而说美色焉。
○好,呼报(bao)反(fan),序同。说音悦,《泽陂(po)》诗(shi)同。
[疏]“《月出》三章,章四句”至“色焉”。
○正义曰:人於德(de)(de)、色,不得并(bing)时好(hao)(hao)(hao)之。心既好(hao)(hao)(hao)色则不复(fu)好(hao)(hao)(hao)德(de)(de),故经之所陈(chen)唯,言(yan)好(hao)(hao)(hao)色而已。序言(yan)不好(hao)(hao)(hao)德(de)(de)者,以(yi)见作诗(shi)之意(yi)耳,於经无所当也。经三章,皆言(yan)在位(wei)好(hao)(hao)(hao)色之事。
月出皎兮,兴也。皎,月光也。笺云:兴者,喻妇人有美色之白晢。
○皦,古了反,本又作“皎”。晳,星历反。佼人僚兮。舒窈纠兮,僚,好貌。舒,迟也。窈纠,舒之姿也。
○佼,字又作(zuo)(zuo)“姣”,古卯反(fan)(fan)(fan),《方言(yan)》云:“自关而东,河、侪之(zhi)(zhi)间(jian),凡好谓(wei)之(zhi)(zhi)姣。”僚,本亦作(zuo)(zuo)“嫽”,同音了。窈,乌(wu)了反(fan)(fan)(fan),又于表(biao)反(fan)(fan)(fan)。纠,其赵(zhao)反(fan)(fan)(fan),又其小(xiao)(xiao)反(fan)(fan)(fan),一音其了反(fan)(fan)(fan),《说文》音已(yi)小(xiao)(xiao)反(fan)(fan)(fan),又居酉反(fan)(fan)(fan)。
劳心悄兮!悄,忧也。笺云:思而不见则忧。
○悄,七小反。
[疏]“月出”至“悄兮”。
○正义曰:言月之初出,其光皎然而白兮,以兴妇人白晢,其色亦皎然而白兮。非徒面色白晢,又是佼好之人,其形貌僚然而好兮,行止舒迟,姿容又窈纠然而美兮。思之既甚,而不能见之,勤劳我心,悄然而忧闷兮。在位如是,故陈其事以刺之。
○传“皎,月光”。
○正义曰:《大车》云“有如皦日”,则皦亦日光。言月光者,皦是日光之名耳,以其与月出共文,故为月光。
○传“僚好”至“之姿”。
○正义曰:皎兮喻面色皎然,谓其形貌。僚为好貌,谓其形貌好,言色美身复美也。舒者,迟绶之言,妇人行步,贵在舒绶。言舒时窈纠兮,故知窈纠是舒迟之姿容。
○传“悄,忧(you)”。正义曰:《释(shi)训》云“悄悄,愠也”,故为(wei)忧(you)。
月(yue)出(chu)皓(hao)兮(xi)(xi),佼人懰兮(xi)(xi)。舒忧受兮(xi)(xi),劳心慅(sao)兮(xi)(xi)!
月出照兮,佼人燎兮。舒夭绍兮,劳心惨兮!
○皓,胡(hu)老反。刘,本引作(zuo)“懰”,力久反,好貌。《埤苍》作(zuo)“嬼(liu)”,嬼(liu),妖也(ye)。忧(you),於(wu)久反,舒貌。慅,七(qi)老反,忧(you)也(ye)。燎(liao),力召反,又力吊反。夭(yao),於(wu)表反。惨,七(qi)感反,忧(you)也(ye)。
《月出》三(san)章(zhang),章(zhang)四(si)句(ju)。
《株林》,刺灵公也。淫乎夏姬,驱驰而往,朝夕不休息焉。夏姬,陈大夫妻,夏徵舒之母,郑女也。徵舒字子南,夫字御叔。
○株林,陟朱反(fan)。株林,夏氏(shi)邑也。夏,户(hu)雅反(fan),注下同。御(yu),鱼吕反(fan),又如(ru)字。
[疏]“《株林》二章,章四句”至“息焉”。
○正义曰:作《株林》诗者,刺灵公也。以灵公淫於夏氏之母,姬姓之女,疾驱其车马,驰走而往,或早朝而至,或向夕而至,不见其休息之时,故刺之也。经二章,皆言灵公往淫夏姬朝夕不息之事。“说于株野”,是夕至也。“朝食于株”,是朝至也。
○笺“夏姬”至“御叔”。
○正义曰:宣九年《左传(chuan)》称“陈灵公(gong)(gong)(gong)与孔(kong)宁、仪行父(fu)通於夏姬(ji)”。十年经云(yun):“陈夏徵舒弑其(qi)君(jun)平国(guo)。”传(chuan)曰:“陈灵公(gong)(gong)(gong)与孔(kong)宁、仪行父(fu)饮(yin)酒於夏氏(shi)。公(gong)(gong)(gong)谓行父(fu)曰:‘徵舒似(si)汝。’对曰:‘亦似(si)君(jun)。’徵舒病之。公(gong)(gong)(gong)出,自(zi)其(qi)厩射而杀之。”昭二(er)十八年《左传(chuan)》叔向(xiang)之母(mu)(mu)论夏姬(ji)云(yun):“是郑(zheng)穆公(gong)(gong)(gong)少妃姚子(zi)(zi)之子(zi)(zi),子(zi)(zi)貉(he)之妹也。子(zi)(zi)貉(he)早死,而天锺美於是。”《楚语》云(yun):“昔陈父(fu)子(zi)(zi)夏为御叔娶於郑(zheng)穆公(gong)(gong)(gong)女,生子(zi)(zi)南,子(zi)(zi)南之母(mu)(mu)乱陈而亡之。”是言夏姬(ji)所出及夫(fu)、子(zi)(zi)名字。
胡为乎株林,从夏南?株林,夏氏邑也。夏南,夏徵舒也。笺云:陈人责灵公,君何为之株林,从夏氏子南之母,为淫泆之行?
○泆音逸。行(xing),下孟反(fan)。
匪適株林,从夏南!笺云:匪,非也。言我非之株林,从夏氏子南之母,为淫泆之行,自之他耳。牴拒之辞。
○牴,都(dou)礼反。
[疏]“胡为”至“夏南”。
○正义曰:株林者,夏氏之邑。灵公数往彼邑,淫於夏姬,国人责之云:君何为於彼株林之邑,从夏氏子南之母为淫泆兮?灵公为人所责,牴拒之云:我非是適彼株林之邑,从夏氏子南之母兮,我别自適之他处耳。一国之君,如此淫泆,故刺之。定本无“兮”字。
○传“株林”至“徵舒”。
○正义曰:灵公適彼株林,从夏南,故知株林是夏氏之邑。邑在国外,夏姬在邑,故適邑而从夏姬也。徵舒祖字子夏,故为夏氏。徵舒字子南,以氏配字,谓之夏南。楚杀徵舒,《左传》谓之“戮夏南”,是知夏南即徵舒也。实从夏南之母,言从夏南者,妇人夫死从子,夏南为其家主,故以夏南言之。
○笺“匪非”至“之辞”。
○正义曰:以文辞反覆,若似对答(da),前人故假为(wei)牴拒(ju)之辞。非(fei)是面争(zheng)。王肃云(yun):“言(yan)非(fei)欲適株(zhu)林从夏(xia)南之母,反覆言(yan)之,疾之也。”孙毓(yu)以王为(wei)长。
驾我(wo)乘(cheng)马(ma),说于株(zhu)野。乘(cheng)我(wo)乘(cheng)驹(ju),朝食(shi)于株(zhu)。大(da)夫乘(cheng)驹(ju)。笺云(yun):我(wo),国(guo)人。我(wo),君也(ye)。君亲乘(cheng)君乘(cheng)马(ma),乘(cheng)君乘(cheng)驹(ju),变易车乘(cheng),以至株(zhu)林。或说舍(she)焉,或朝食(shi)焉,又责之也(ye)。马(ma)六尺以下(xia)曰驹(ju)。
[疏]“驾我”至“于株”。
○正义曰:此又责君数往株邑。言君何为驾我君之一乘之马,向夕而说舍於株林之野,何故得乘我君之一乘之驹,早朝而食於株林之邑乎?言公朝夕往来,淫泆不息,可恶之甚,故刺之也。
○传“大夫乘驹”。
○正义曰:《皇皇者华》说大夫出使,经云(yun)(yun)“我马维驹”,是(shi)大夫之(zhi)制,礼当(dang)乘(cheng)驹也(ye)。此(ci)传质略。王肃云(yun)(yun):“陈大夫孔(kong)宁(ning)、仪行(xing)父(fu)与君淫(yin)於夏(xia)氏。”然(ran)则王意(yi)以(yi)为(wei)乘(cheng)我驹者,谓孔(kong)仪从君適株,故(gu)作者并(bing)举以(yi)恶君也(ye)。传意(yi)或当(dang)然(ran)。
《株林》二章,章四(si)句。
《泽陂》,刺时也。言灵公君臣淫於其国,男女相说,忧思感伤焉。君臣淫於国,谓与孔宁、仪行父也。感伤,谓涕泗滂沱。
○陂(po),彼(bi)皮(pi)反。思,息嗣反。父(fu)音(yin)甫。涕(ti),他弟反,自(zi)目曰涕(ti)。泗音(yin)四,自(zi)鼻曰泗。滂,普光反。沱,徒何反,下文同。
[疏]“《泽陂》三章,章六句”至“伤焉”。
○正义曰(yue):作《泽陂》诗者(zhe)(zhe)(zhe),刺时(shi)也(ye)(ye)(ye)(ye)(ye)。由(you)灵公与孔宁、仪(yi)行(xing)父(fu)等君(jun)(jun)臣并(bing)淫(yin)(yin)(yin)於(wu)其(qi)国(guo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)内,共通夏姬,国(guo)人(ren)效(xiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),男(nan)(nan)(nan)女(nv)(nv)递相(xiang)(xiang)悦(yue)(yue)(yue)(yue)爱,为(wei)(wei)此(ci)(ci)淫(yin)(yin)(yin)泆(yi)。毛以(yi)(yi)为(wei)(wei),男(nan)(nan)(nan)女(nv)(nv)相(xiang)(xiang)悦(yue)(yue)(yue)(yue),为(wei)(wei)此(ci)(ci)无(wu)(wu)礼(li),故(gu)君(jun)(jun)子恶(e)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),忧(you)(you)思(si)(si)(si)感(gan)(gan)伤(shang)(shang)(shang)焉。忧(you)(you)思(si)(si)(si)时(shi)世(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)淫(yin)(yin)(yin)乱,感(gan)(gan)伤(shang)(shang)(shang)女(nv)(nv)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)无(wu)(wu)礼(li)也(ye)(ye)(ye)(ye)(ye)。男(nan)(nan)(nan)女(nv)(nv)相(xiang)(xiang)悦(yue)(yue)(yue)(yue)者(zhe)(zhe)(zhe),章(zhang)首(shou)(shou)上(shang)(shang)二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)是(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。感(gan)(gan)伤(shang)(shang)(shang)者(zhe)(zhe)(zhe),次(ci)二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)是(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。忧(you)(you)思(si)(si)(si)者(zhe)(zhe)(zhe),下二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)是(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。言(yan)(yan)(yan)(yan)灵公君(jun)(jun)臣淫(yin)(yin)(yin)於(wu)其(qi)国(guo)者(zhe)(zhe)(zhe),本(ben)其(qi)男(nan)(nan)(nan)女(nv)(nv)相(xiang)(xiang)悦(yue)(yue)(yue)(yue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)由(you),由(you)化效(xiao)君(jun)(jun)上(shang)(shang),故(gu)言(yan)(yan)(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳,於(wu)经无(wu)(wu)所当(dang)也(ye)(ye)(ye)(ye)(ye)。经先感(gan)(gan)伤(shang)(shang)(shang),序(xu)先忧(you)(you)思(si)(si)(si)者(zhe)(zhe)(zhe),经以(yi)(yi)章(zhang)首(shou)(shou)二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)既言(yan)(yan)(yan)(yan)男(nan)(nan)(nan)女(nv)(nv)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)美(mei)(mei)(mei)好,因伤(shang)(shang)(shang)女(nv)(nv)而(er)(er)(er)为(wei)(wei)恶(e)行(xing),伤(shang)(shang)(shang)而(er)(er)(er)不己,故(gu)至於(wu)忧(you)(you)思(si)(si)(si),事之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)次(ci)也(ye)(ye)(ye)(ye)(ye)。序(xu)以(yi)(yi)感(gan)(gan)伤(shang)(shang)(shang)忧(you)(you)思(si)(si)(si),为(wei)(wei)事既同(tong),取(qu)其(qi)语(yu)便,故(gu)先言(yan)(yan)(yan)(yan)忧(you)(you)思(si)(si)(si)也(ye)(ye)(ye)(ye)(ye)。郑以(yi)(yi)为(wei)(wei),由(you)灵公君(jun)(jun)臣淫(yin)(yin)(yin)於(wu)其(qi)国(guo),故(gu)国(guo)人(ren)淫(yin)(yin)(yin)泆(yi),男(nan)(nan)(nan)女(nv)(nv)相(xiang)(xiang)悦(yue)(yue)(yue)(yue)。聚会则(ze)共相(xiang)(xiang)悦(yue)(yue)(yue)(yue)爱,别(bie)离(li)(li)则(ze)忧(you)(you)思(si)(si)(si)感(gan)(gan)伤(shang)(shang)(shang),言(yan)(yan)(yan)(yan)其(qi)相(xiang)(xiang)思(si)(si)(si)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)极(ji)也(ye)(ye)(ye)(ye)(ye)。男(nan)(nan)(nan)女(nv)(nv)相(xiang)(xiang)悦(yue)(yue)(yue)(yue)者(zhe)(zhe)(zhe),章(zhang)首(shou)(shou)上(shang)(shang)二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)是(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。忧(you)(you)思(si)(si)(si)者(zhe)(zhe)(zhe),次(ci)二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)是(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。感(gan)(gan)伤(shang)(shang)(shang)者(zhe)(zhe)(zhe),下二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)是(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。毛於(wu)“伤(shang)(shang)(shang)如之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)何(he)”下传曰(yue)“伤(shang)(shang)(shang)无(wu)(wu)礼(li)”,则(ze)是(shi)(shi)君(jun)(jun)子伤(shang)(shang)(shang)此(ci)(ci)“有(you)(you)美(mei)(mei)(mei)一人(ren)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)无(wu)(wu)礼(li)也(ye)(ye)(ye)(ye)(ye),“伤(shang)(shang)(shang)如之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)何(he)”。既伤(shang)(shang)(shang)“有(you)(you)美(mei)(mei)(mei)一人(ren)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)无(wu)(wu)礼(li),“寤寐无(wu)(wu)为(wei)(wei)”二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)又在(zai)其(qi)下,是(shi)(shi)为(wei)(wei)忧(you)(you)思(si)(si)(si)感(gan)(gan)伤(shang)(shang)(shang)时(shi)世(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)淫(yin)(yin)(yin)乱也(ye)(ye)(ye)(ye)(ye)。此(ci)(ci)君(jun)(jun)子所伤(shang)(shang)(shang),伤(shang)(shang)(shang)此(ci)(ci)“有(you)(you)美(mei)(mei)(mei)一人(ren)”,而(er)(er)(er)“有(you)(you)美(mei)(mei)(mei)一人(ren)”又承蒲、荷(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下,则(ze)蒲、荷(he)(he)二(er)(er)(er)(er)(er)(er)(er)物共喻一女(nv)(nv)。上(shang)(shang)二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)皆(jie)是(shi)(shi)男(nan)(nan)(nan)悦(yue)(yue)(yue)(yue)女(nv)(nv)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辞也(ye)(ye)(ye)(ye)(ye)。经文(wen)止举其(qi)男(nan)(nan)(nan)悦(yue)(yue)(yue)(yue)女(nv)(nv),明女(nv)(nv)亦(yi)悦(yue)(yue)(yue)(yue)男(nan)(nan)(nan),不然则(ze)不得共为(wei)(wei)淫(yin)(yin)(yin)矣。故(gu)序(xu)言(yan)(yan)(yan)(yan)“男(nan)(nan)(nan)女(nv)(nv)相(xiang)(xiang)悦(yue)(yue)(yue)(yue)”以(yi)(yi)明之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。三(san)章(zhang)大意皆(jie)同(tong)。首(shou)(shou)章(zhang)言(yan)(yan)(yan)(yan)荷(he)(he),指芙(fu)蕖之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)茎。卒章(zhang)言(yan)(yan)(yan)(yan)菡(han)萏,指芙(fu)蕖之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)华(hua)。二(er)(er)(er)(er)(er)(er)(er)者(zhe)(zhe)(zhe)皆(jie)取(qu)华(hua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)美(mei)(mei)(mei)以(yi)(yi)喻女(nv)(nv)色(se)(se),但变文(wen)以(yi)(yi)取(qu)韵耳。二(er)(er)(er)(er)(er)(er)(er)章(zhang)言(yan)(yan)(yan)(yan)兰者(zhe)(zhe)(zhe),兰是(shi)(shi)芬(fen)香之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)草,喻女(nv)(nv)有(you)(you)善闻(wen)。此(ci)(ci)淫(yin)(yin)(yin)泆(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)女(nv)(nv),必无(wu)(wu)善声闻(wen),但悦(yue)(yue)(yue)(yue)者(zhe)(zhe)(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意言(yan)(yan)(yan)(yan)其(qi)善耳。郑以(yi)(yi)为(wei)(wei),首(shou)(shou)章(zhang)上(shang)(shang)二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju),同(tong)姓之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中有(you)(you)男(nan)(nan)(nan)悦(yue)(yue)(yue)(yue)女(nv)(nv)、女(nv)(nv)悦(yue)(yue)(yue)(yue)男(nan)(nan)(nan),是(shi)(shi)其(qi)男(nan)(nan)(nan)女(nv)(nv)相(xiang)(xiang)悦(yue)(yue)(yue)(yue)也(ye)(ye)(ye)(ye)(ye)。次(ci)二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)言(yan)(yan)(yan)(yan)离(li)(li)别(bie)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后(hou),不能(neng)相(xiang)(xiang)见(jian),念之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)为(wei)(wei)忧(you)(you)思(si)(si)(si)也(ye)(ye)(ye)(ye)(ye)。既忧(you)(you)不能(neng)相(xiang)(xiang)见(jian),故(gu)下二(er)(er)(er)(er)(er)(er)(er)句(ju)(ju)感(gan)(gan)伤(shang)(shang)(shang)而(er)(er)(er)泪下。首(shou)(shou)章(zhang)言(yan)(yan)(yan)(yan)荷(he)(he),喻女(nv)(nv)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)容体。二(er)(er)(er)(er)(er)(er)(er)章(zhang)言(yan)(yan)(yan)(yan)莲,喻女(nv)(nv)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)(yan)(yan)信。卒章(zhang)言(yan)(yan)(yan)(yan)菡(han)萏,以(yi)(yi)喻女(nv)(nv)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)色(se)(se)美(mei)(mei)(mei)。
彼泽之陂,有蒲与荷。兴也。陂,泽障也。荷,芙蕖也。笺云:蒲,柔滑之物。芙蕖之茎曰荷,生而佼大。兴者,蒲以喻所说男之性,荷以喻所说女之容体也。正以陂中二物兴者,喻淫风由同姓生。
○荷音(yin)荷。障,章亮反(fan)。夫(fu)音(yin)符,本亦作(zuo)“芙”,下同。渠,其(qi)居(ju)反(fan),本亦作(zuo)“蕖(qu)”。茎,幸耕反(fan)。佼,古卯反(fan)。有美(mei)(mei)一人,伤(shang)如(ru)之何!伤(shang)无礼也。笺云:伤(shang),思也。我思此(ci)美(mei)(mei)人,当(dang)如(ru)之何而得见之。
寤寐无为,涕泗滂沱。自目曰涕,自鼻曰泗。笺云:寤,觉也。
○觉音教。
[疏]“彼泽”至“滂沱”。
○毛以为,彼泽之陂障之中,有蒲与荷之二草。蒲之为草甚柔弱,荷之为叶极美好。以兴陈国之中,有男悦女云:汝体之柔弱如蒲然,颜色之美如荷然。男女淫泆,相悦如此。君子见其淫乱,乃感伤之。彼男所悦者,有美好之一人,美好如是,不能自防以礼。不以礼,可伤乎,知可如之何。既不可奈何,乃忧思时世之淫乱,寤寐之中更无所为,念此风俗伤败,目涕鼻泗一时俱下,滂沱然也。郑以为,彼泽之陂障之中,有蒲与荷之二草,以喻同姓之中,有男与女之二人。蒲之草甚柔滑,荷之茎极佼好。女悦男云:汝之体性滑利如蒲然。男悦女云:汝之形容佼大如荷然。聚会之时,相悦如是。及其分离,则忧思相忆。男忆女云:有美好之一人,我思之而不能见,当如之何乎?既不能见,益复感伤,觉寝之中,更无所为,念此美女涕泗滂沱然。淫风如此,故举以刺时也。
○传“陂,泽障。荷,芙蕖”。
○正义曰:泽障,谓泽畔障水之岸。以陂内有此二物,故举陂畔言之,二物非生於陂上也。《释草》云:“荷,芙蕖。其茎茄,其叶蕸,其本蔤,其华菡萏,其实莲,其根藕,其中的,的中薏。”李巡曰:“皆分别莲茎叶华实之名。菡萏,莲华也。的,莲实也。薏,中心也。”郭璞曰:“蔤,茎下白蒻在泥中者。今江东人呼荷华为芙蓉,北方人便以藕为荷,亦以莲为荷。蜀人以藕为茄。或用其母为华名,或用根子为母叶号。此皆名相错,习俗传误,失其正体者也。”陆机《疏》云:“莲青皮里白子为的,的中有青为薏,味甚苦。故里语云‘苦如薏’是也。”传正解荷为芙蕖,不言兴意。以下传云“伤无礼”者,伤“有美一人”,则此“有蒲与荷”,共喻美人之貌。蒲草柔滑,荷有红华,喻必以象,当以蒲喻女之容体,以华喻女之颜色。当如下章言菡萏,而此云荷者,以荷是此草大名,故取荷为韵。
○笺“蒲柔”至“姓生”。
○正义曰:如《尔雅》,则芙蕖之茎曰茄。此言荷者,意欲取茎为喻,亦以荷为大名,故言荷耳。樊光注《尔雅》,引《诗》“有蒲与茄”,然则《诗》本有作“茄”字者也。笺以序云“男女相悦”,则经中当有相悦之言,以蒲喻所悦男之性。女悦男,言男之心性和柔似蒲也。荷以喻所悦女之容体。男悦女,言女形体佼大如荷也。正以陂中二物兴者,淫风由同姓生,二物共在一陂,犹男女同在一姓。
○笺“伤思”至“见之”。
○正义曰:“伤,思”,《释言》文。以《溱洧》、《桑中》亦刺淫泆,举其事而恶自见,其文皆无哀伤之言,此何独伤其无礼,至於涕泗滂沱,辗转伏枕也?故易传以为思美人不得见之而忧伤也。孙毓以笺义为长。
○传“自目”至“曰泗”。
○正义曰:“经、传言陨涕出(chu)涕,皆(jie)谓(wei)泪出(chu)於(wu)(wu)目(mu)。泗(si)既非涕,亦涕之类(lei),明(ming)其泗(si)出(chu)於(wu)(wu)鼻也(ye)。
彼泽之陂,有蒲与蕳。蕳,兰也。笺云:蕳当作“莲”。莲,芙蕖实也。莲以喻女之言信。
○蕳,毛古颜反,郑改(gai)作“莲(lian)”,练田反。
[疏]传“蕳,兰”。
○正义曰:以《溱洧》“秉蕳”为执兰,则知此蕳亦为兰也。兰是芬香之草,盖喻女有声闻。
○笺“蕳当”至“言信”。
○正义曰:以上下皆言蒲、荷,则此章亦当为荷,不宜别据他草。且兰是陆草,非泽中之物,故知兰当作“莲”,莲是荷实,故喻女言信实。有美一人,硕大且卷。卷,好貌。
○卷,本又作“婘”,同其(qi)员(yuan)反。
寤寐无为,中心悁悁。悁悁,犹悒悒也。
○悁(juan),乌玄(xuan)反。
[疏]传“悁悁,犹悒悒”。
○正(zheng)义曰:俗本(ben)多(duo)无(wu)之。
彼泽之陂,有蒲菡萏。菡萏,荷华也。笺云:华以喻女之颜色。
○菡,本又作“莟”,又作“<函欠>”,户感反。萏,本又作“”,大感反。有美一人,硕大且俨。俨,矜庄貌。寤寐无为,辗转伏枕。
○辗,张辇反(fan),本又作“展”。
《泽陂》三(san)章,章六句(ju)。
陈国十篇,二(er)十六(liu)章,百二(er)十四(si)句。