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论语注疏卷六·雍也第六

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●卷六·雍也第六

  [疏]正义曰:此篇亦(yi)论贤人、君子及(ji)仁、知、中庸之德,大抵与(yu)前(qian)相(xiang)类,故以次(ci)之。

子曰:“雍也(ye),可使(shi)南面(mian)(mian)。”(包曰:“可使(shi)南面(mian)(mian)者,言任诸侯治。”)

[疏]“子曰:雍也,可使(shi)南面。”正(zheng)义(yi)曰:此章称弟(di)子冉雍之德(de)行(xing)。南面,谓诸(zhu)侯也。言冉雍有德(de)行(xing),堪(kan)任为诸(zhu)侯治理一国(guo)者也。

仲弓(gong)问(wen)子(zi)(zi)桑伯子(zi)(zi)。(王曰(yue):“伯子(zi)(zi),书传无见焉。”)子(zi)(zi)曰(yue):“可也简(jian)。”(孔曰(yue):“以其能简(jian),故曰(yue)可也。”)仲弓(gong)曰(yue):“居敬而行简(jian),以临其民(min),不亦可乎?(孔曰(yue):“居身敬肃,临下宽(kuan)略,则可。”)居简(jian)而行简(jian),无乃大简(jian)乎?”(包曰(yue):“伯子(zi)(zi)之简(jian)太简(jian)。”)子(zi)(zi)曰(yue):“雍(yong)之言然。”

[疏]“仲弓”至“言然”。
  ○正义曰:此章明行简之法。“仲弓问子桑伯子”者,仲弓,冉雍字也。问子桑伯子其人德行何如。“子曰:可也简”者,孔子为仲弓述子桑伯子之德行也。简,略也。言其人可也,以其行能宽略故也。“仲弓曰:居敬而行简,以临其民,不亦可乎”者,仲弓因辨简之可否,言若居身敬肃,而行宽略以临其下民,不亦可乎?言其可也。“居简而行简,无乃太简乎”者,言居身宽略,而行又宽略,乃大简也。则子桑伯子之简是太简也。“子曰:雍之言然”者,然,犹是也。夫子许仲弓之言,是故曰然。
  ○注“王曰:伯子,书传无见焉。
  ○正义曰:书传无(wu)见,不知何(he)人也。子(zi)桑伯子(zi)当(dang)是一人,故此注及下包氏(shi)皆唯言伯子(zi)而(er)已(yi)。郑以《左(zuo)传》秦有(you)公孙枝字(zi)子(zi)桑,则以此为秦大(da)夫,恐非。

哀(ai)公问:“弟子(zi)孰为好学?”孔子(zi)对曰(yue):“有(you)颜回者(zhe)(zhe)好学,不(bu)迁怒(nu),不(bu)贰过。不(bu)幸短命死(si)矣。今也(ye)则亡,未闻好学者(zhe)(zhe)也(ye)。”(凡人任情,喜怒(nu)违理。颜回任道,怒(nu)不(bu)过分。迁者(zhe)(zhe),移也(ye)。怒(nu)当其理,不(bu)移易也(ye)。不(bu)贰过者(zhe)(zhe),有(you)不(bu)善,未尝(chang)复行。)

[疏]“哀公”至“者也”。
  ○正义曰:此章称颜回之德。“哀公问:弟子孰为好学”者,鲁君哀公问於孔子曰:“弟子之中,谁为乐於好学者?”“孔子对曰:有颜回者好学,不迁怒,不贰过。不幸短命死矣。今也则亡,未闻好学者也”者,孔子对哀公曰:“有弟子颜回者,其人好学。”迁,移也。凡人任情,喜怒违理。颜回任道,怒不过分而当其理,不移易,不迁怒也。人皆有过惮改。颜回有不善,未尝不知;知之,未尝复行,不贰过也。凡事应失而得曰幸,应得而失曰不幸,恶人横夭则惟其常。颜回以德行著名,应得寿考,而反二十九发尽白,三十二而卒,故曰不幸短命死矣。亡,无也。言命则无好学者矣,未闻更有好学者也。
  ○注“凡人”至“复行”。
  ○正(zheng)义(yi)曰:云(yun)(yun)“凡人任情,喜(xi)怒(nu)违理”者(zhe)(zhe),言(yan)凡常(chang)之人,信(xin)任邪情,恣其(qi)喜(xi)怒(nu),违於分(fen)理也(ye)。云(yun)(yun)“颜(yan)回任道(dao),怒(nu)不(bu)(bu)(bu)过(guo)(guo)(guo)分(fen)”者(zhe)(zhe),言(yan)颜(yan)回好学既深(shen),信(xin)用至(zhi)道(dao),故(gu)怒(nu)不(bu)(bu)(bu)过(guo)(guo)(guo)其(qi)分(fen)理也(ye)。云(yun)(yun)“有(you)不(bu)(bu)(bu)善,未(wei)尝(chang)复(fu)行”者(zhe)(zhe),《周易(yi)·下(xia)系辞》文。彼云(yun)(yun):“子曰:颜(yan)氏之子,其(qi)殆(dai)庶几(ji)乎!有(you)不(bu)(bu)(bu)善未(wei)尝(chang)不(bu)(bu)(bu)知,知之未(wei)尝(chang)复(fu)行也(ye)。”韩康伯(bo)注云(yun)(yun):“在(zai)理则(ze)昧,造形而悟,颜(yan)子之分(fen)也(ye)。失之於几(ji),故(gu)有(you)不(bu)(bu)(bu)善;得之於贰,不(bu)(bu)(bu)远而复(fu),故(gu)知之未(wei)尝(chang)复(fu)行也(ye)。”引之以证不(bu)(bu)(bu)贰过(guo)(guo)(guo)也(ye)。此(ci)称其(qi)好学,而言(yan)不(bu)(bu)(bu)迁(qian)怒(nu)、贰过(guo)(guo)(guo)者(zhe)(zhe),以不(bu)(bu)(bu)迁(qian)怒(nu)、贰过(guo)(guo)(guo),由於学问既笃,任道(dao)而行,故(gu)举以言(yan)焉(yan),以明好学之深(shen)也(ye)。一曰:以哀公(gong)迁(qian)怒(nu)、贰过(guo)(guo)(guo),而孔(kong)子因(yin)以讽(feng)谏。

子(zi)(zi)(zi)(zi)华(hua)(hua)使於齐,冉子(zi)(zi)(zi)(zi)为(wei)其母请(qing)粟。子(zi)(zi)(zi)(zi)曰(yue)(yue):“与(yu)之釜。”(马曰(yue)(yue):“子(zi)(zi)(zi)(zi)华(hua)(hua),弟子(zi)(zi)(zi)(zi)公西(xi)华(hua)(hua)赤之字。六斗(dou)四升曰(yue)(yue)釜。”)请(qing)益(yi)。曰(yue)(yue):“与(yu)之庾。”(包曰(yue)(yue):“十六斗(dou)曰(yue)(yue)庾。”)冉子(zi)(zi)(zi)(zi)与(yu)之粟五(wu)秉(bing)(bing)。(马曰(yue)(yue):“十六斛(hu)曰(yue)(yue)秉(bing)(bing),五(wu)秉(bing)(bing)合为(wei)八十斛(hu)。”)子(zi)(zi)(zi)(zi)曰(yue)(yue):“赤之齐也,乘肥马,衣(yi)轻裘。吾(wu)闻之也:君子(zi)(zi)(zi)(zi)周急,不(bu)继富。”(郑曰(yue)(yue):“非冉有与(yu)之太多(duo)。”)

[疏]“子华”至“继富”。
  ○正义曰:此章论君子当赈穷周急。“子华使於齐”者,弟子公西赤字子华,时仕鲁,为鲁使於齐也。“冉子为其母请粟”者,冉子,即冉有也,为其子华之母请粟於夫子,言其子出使而家贫也。“子曰:与之釜”者,夫子令与粟六斗四升也。“请益”者,冉有嫌其粟少,故更请益之。“曰:与之庾”者,夫子令益与十六斗也。“冉子与之粟五秉”者,冉有终以为少,故自与粟八十斛也。“子曰:赤之齐也,乘肥马,衣轻裘。吾闻之也:君子周急,不继富”者,此孔子非冉有与之太多也。赤,子华名。,往也。言子华使往齐国,乘驾肥马,衣著轻裘,则是富也,富则母不阙粟。吾尝闻之,君子当周救人之穷急,不继接於富有。今子华家富,而多与之粟,则是继富,故非之也。
  ○注“马曰”至“曰釜”。
  ○正义曰:《史记·弟子传》云:“公西赤字子华。”郑玄曰:“鲁人,少孔子四十二岁。”云“六斗四升曰釜”者,昭三年《左传》:“晏子曰:齐旧四量,豆、区、釜、锺。四升为豆,各自其四,以登干釜。”杜注云:“四豆为区,区斗六升。四区为釜,釜六斗四升。”是也。
  ○注“包曰:十六斗曰庾”,“马曰:十六斛曰秉”。
  ○正(zheng)义曰:案《聘礼(li)记》云:“十斗(dou)曰斛(hu)。十六斗(dou)曰{数(shu)(shu)}。十{数(shu)(shu)}曰秉。”郑注(zhu)云:“秉十六斛(hu),今江(jiang)淮之间量名(ming)有为{数(shu)(shu)}者,今文{数(shu)(shu)}为逾(yu)。”是庾、逾(yu)、{数(shu)(shu)}其数(shu)(shu)同,故知然(ran)也。

原(yuan)思为(wei)之宰(zai),(包曰(yue):“弟子原(yuan)宪。思,字也(ye)。孔子为(wei)鲁司寇,以原(yuan)宪为(wei)家(jia)邑宰(zai)。”)与之粟(su)九(jiu)百(bai),辞。(孔曰(yue):“九(jiu)百(bai),九(jiu)百(bai)斗(dou)。辞,辞让(rang)不受(shou)。“)子曰(yue):“毋!(孔曰(yue):“禄法(fa)所得,当受(shou)无让(rang)。”)以与尔(er)邻(lin)里(li)乡党(dang)(dang)乎!(郑曰(yue):“五家(jia)为(wei)邻(lin),五邻(lin)为(wei)里(li),万二千(qian)五百(bai)家(jia)为(wei)乡,五百(bai)家(jia)为(wei)党(dang)(dang)。”)

[疏]“原思”至“党乎”。
  ○正义曰:此章明为受禄之法。原思,弟子原宪也。孔子为鲁司寇,以原宪为家邑宰也。“与之粟九百,辞”者,孔子与之粟九百斗,原思辞让不受。“子曰:毋”者,毋,禁辞也。孔子禁止其让,言禄法所得,当受无让也。“以与尔邻里乡党乎”者,言於已有馀,可分与尔邻里乡党之人,亦不可辞也。
  ○注“包曰”至“邑宰”。
  ○正义曰:《史记·弟子传》曰:“原宪字子思。”郑玄曰:“鲁人。”云“孔子为鲁司寇,以原宪为家邑宰”者,《世家》云:“孔子由中都宰为司空,由司空为司寇。”鲁司寇,大夫也,必有采邑。大夫称家,故以原宪为家采邑之宰也。
  ○注“郑曰”至“为(wei)党(dang)(dang)(dang)”。正(zheng)义曰:云:“五家为(wei)邻,五邻为(wei)里”者,《地官·遂人(ren)职》文。案《大司徒职》云:“五家为(wei)比,五比为(wei)闾,四闾为(wei)族(zu),五族(zu)为(wei)党(dang)(dang)(dang),五党(dang)(dang)(dang)为(wei)州,五州为(wei)乡。”故(gu)知万二千(qian)五百(bai)家为(wei)乡,五百(bai)家为(wei)党(dang)(dang)(dang)也(ye)。

子(zi)谓仲(zhong)弓,曰:“犁牛(niu)之子(zi)も且角,虽(sui)欲勿用,山川其舍诸?”(犁,杂(za)文。も,赤也。角者,角周正(zheng),中(zhong)牺(xi)牲。虽(sui)欲以其所生犁而不用,山川宁(ning)肯舍之乎?言父虽(sui)不善,不害於子(zi)之美。)

[疏]“子谓”至“舍诸”。
  ○正(zheng)义(yi)曰:此章复(fu)谓(wei)(wei)冉雍(yong)之(zhi)(zhi)德也(ye)(ye)。“子谓(wei)(wei)仲(zhong)弓,曰:犁牛(niu)之(zhi)(zhi)子も且角,虽欲勿用(yong),山川(chuan)其舍诸(zhu)”者,杂(za)文曰犁。も,纯(chun)赤(chi)色也(ye)(ye)。角者,角周(zhou)正(zheng)也(ye)(ye)。舍,弃也(ye)(ye)。诸(zhu),之(zhi)(zhi)也(ye)(ye)。仲(zhong)弓父,贱人,而行不善(shan),故(gu)孔子称谓(wei)(wei)仲(zhong)弓曰:“譬(pi)若(ruo)杂(za)文之(zhi)(zhi)犁牛(niu),生纯(chun)赤(chi)且角周(zhou)正(zheng)之(zhi)(zhi)子,中祭祀之(zhi)(zhi)牺牲,虽欲以其所生犁而不用(yong),山川(chuan)宁肯(ken)舍弃之(zhi)(zhi)乎?”言(yan)仲(zhong)弓父虽不善(shan),不害於(wu)子之(zhi)(zhi)美也(ye)(ye)。

子曰:“回也(ye),其心三月(yue)不违仁,其馀(yu)则(ze)日月(yue)至(zhi)(zhi)焉(yan)而(er)已(yi)矣。”(馀(yu)人暂有至(zhi)(zhi)仁时(shi),唯回移时(shi)而(er)不变。)

[疏]“子曰:回也。其心三月不违仁,其馀则日月至焉而已矣”。
  ○正义曰:此章称(cheng)颜回之仁。三(san)月(yue)为(wei)一(yi)(yi)时(shi)(shi),天气一(yi)(yi)变(bian)(bian)。人(ren)心(xin)行善,亦(yi)多随时(shi)(shi)移变(bian)(bian)。唯回也,其(qi)心(xin)虽经一(yi)(yi)时(shi)(shi)复一(yi)(yi)时(shi)(shi),而不变(bian)(bian)移违去仁道也。其(qi)馀则有(you)至仁时(shi)(shi),或(huo)一(yi)(yi)日或(huo)一(yi)(yi)月(yue)而已矣。

季康子问(wen):“仲由(you)可(ke)(ke)(ke)使从(cong)(cong)政(zheng)(zheng)也与(yu)?”子曰(yue)(yue):“由(you)也果(guo),(包曰(yue)(yue):“果(guo)谓果(guo)敢决断。”)於(wu)(wu)从(cong)(cong)政(zheng)(zheng)乎何(he)有(you)?曰(yue)(yue):“赐也可(ke)(ke)(ke)使从(cong)(cong)政(zheng)(zheng)也与(yu)?”曰(yue)(yue):“赐也达,(孔曰(yue)(yue):“达谓通於(wu)(wu)物理。”)於(wu)(wu)从(cong)(cong)政(zheng)(zheng)乎何(he)有(you)?曰(yue)(yue):“求也可(ke)(ke)(ke)使从(cong)(cong)政(zheng)(zheng)也与(yu)?”曰(yue)(yue):“求也艺(yi),(孔曰(yue)(yue):“艺(yi)谓多才艺(yi)。”)於(wu)(wu)从(cong)(cong)政(zheng)(zheng)乎何(he)有(you)?”

[疏]“季康”至“何有”。
  ○正义(yi)曰(yue)(yue):此章明子(zi)(zi)(zi)路(lu)、子(zi)(zi)(zi)贡(gong)、冉有(you)(you)(you)(you)之(zhi)(zhi)才(cai)也(ye)。“季(ji)康(kang)(kang)子(zi)(zi)(zi)问(wen)(wen)(wen):仲由(you)可(ke)(ke)(ke)使(shi)从(cong)(cong)(cong)(cong)政(zheng)也(ye)欤(yu)(yu)者(zhe),康(kang)(kang)子(zi)(zi)(zi),鲁卿季(ji)孙肥(fei)也(ye),问(wen)(wen)(wen)於(wu)孔(kong)子(zi)(zi)(zi)曰(yue)(yue):“仲由(you)之(zhi)(zhi)才(cai),可(ke)(ke)(ke)使(shi)从(cong)(cong)(cong)(cong)一官而为政(zheng)治也(ye)欤(yu)(yu)?”“子(zi)(zi)(zi)曰(yue)(yue):由(you)也(ye)果(guo),於(wu)从(cong)(cong)(cong)(cong)政(zheng)乎(hu)何(he)有(you)(you)(you)(you)”者(zhe),果(guo),谓(wei)果(guo)敢决断。何(he)有(you)(you)(you)(you),言(yan)不难也(ye)。孔(kong)子(zi)(zi)(zi)言(yan),仲由(you)之(zhi)(zhi)才(cai),果(guo)敢决断,其(qi)於(wu)从(cong)(cong)(cong)(cong)政(zheng),何(he)有(you)(you)(you)(you)难乎(hu)?言(yan)仲由(you)可(ke)(ke)(ke)使(shi)从(cong)(cong)(cong)(cong)政(zheng)也(ye)。“曰(yue)(yue):赐(ci)也(ye),可(ke)(ke)(ke)使(shi)从(cong)(cong)(cong)(cong)政(zheng)也(ye)欤(yu)(yu)”者(zhe),季(ji)康(kang)(kang)子(zi)(zi)(zi)又问(wen)(wen)(wen)子(zi)(zi)(zi)贡(gong)也(ye)。“曰(yue)(yue):赐(ci)也(ye)达,於(wu)从(cong)(cong)(cong)(cong)政(zheng)乎(hu)何(he)有(you)(you)(you)(you)”者(zhe),达,谓(wei)通於(wu)物理(li)。孔(kong)子(zi)(zi)(zi)答(da)(da)言(yan),子(zi)(zi)(zi)贡(gong)之(zhi)(zhi)才(cai),通达物理(li),亦言(yan)可(ke)(ke)(ke)从(cong)(cong)(cong)(cong)政(zheng)也(ye)。“曰(yue)(yue):求(qiu)(qiu)(qiu)也(ye)可(ke)(ke)(ke)使(shi)从(cong)(cong)(cong)(cong)政(zheng)也(ye)欤(yu)(yu)”者(zhe),康(kang)(kang)子(zi)(zi)(zi)又问(wen)(wen)(wen)冉有(you)(you)(you)(you)也(ye)。“曰(yue)(yue):求(qiu)(qiu)(qiu)也(ye)艺(yi),於(wu)从(cong)(cong)(cong)(cong)政(zheng)乎(hu)何(he)有(you)(you)(you)(you)”者(zhe),艺(yi),谓(wei)多才(cai)艺(yi)。孔(kong)子(zi)(zi)(zi)答(da)(da)言(yan),冉求(qiu)(qiu)(qiu)多才(cai)艺(yi),亦可(ke)(ke)(ke)从(cong)(cong)(cong)(cong)政(zheng)也(ye)。

季(ji)氏使闵子骞为(wei)费(fei)宰。(孔(kong)(kong)曰(yue)(yue):“费(fei),季(ji)氏邑。季(ji)氏不(bu)臣,而(er)其邑宰数畔。闻子骞贤,故欲用(yong)之。”)闵子骞曰(yue)(yue):“善(shan)为(wei)我辞焉(yan)。(孔(kong)(kong)曰(yue)(yue):“不(bu)欲为(wei)季(ji)氏宰,使者(zhe)善(shan)为(wei)我辞焉(yan),说令不(bu)复召(zhao)我。”)如有复我者(zhe),(孔(kong)(kong)曰(yue)(yue):“复我者(zhe),重来(lai)召(zhao)我。”)则吾必在汶上(shang)矣。”(孔(kong)(kong)曰(yue)(yue):“去(qu)之汶水上(shang),欲北如齐。”)

[疏]“季氏”至“上矣”。
  ○正义曰:此章明闵损之贤也。“季氏使闵子骞为费宰”者,费,季氏邑。季氏不臣,而其邑宰数畔。闻子骞贤,故欲使之也。“闵子骞曰:善为我辞焉”者,子骞不欲为季氏宰,故语使者曰:善为我作辞说,令不复召我也。“如有复我者,则吾必在汶上矣”者,复,重也。言如有重来召我者,则吾必去之在汶水上,欲北如齐也。
  ○注“孔曰”至“用之”。
  ○正义曰:云“费,季氏邑”者,《左传》文也。云“季氏不臣,而其邑宰数畔”者,僭礼乐,逐昭公,是不臣也。昭十二年,南蒯以费畔,又公山弗扰以费畔,是数畔也。
  ○注“去之汶水上,欲北如齐”。
  ○正义曰:《地理(li)志》云(yun):汶(wen)水出泰山莱芜西南入济。在齐南鲁北,故曰欲北如齐。

伯牛有(you)(you)疾(ji),(马曰(yue)(yue):“伯牛,弟子(zi)冉耕。”)子(zi)问之(zhi),自牖执(zhi)其手,(包(bao)(bao)曰(yue)(yue):“牛有(you)(you)恶疾(ji),不(bu)欲见人(ren)(ren),故孔(kong)子(zi)从牖执(zhi)其手也。”)曰(yue)(yue):“亡之(zhi),(孔(kong)曰(yue)(yue):“亡,丧也。疾(ji)甚,故持(chi)其手曰(yue)(yue)丧之(zhi)。”)命矣(yi)夫!斯人(ren)(ren)也而有(you)(you)斯疾(ji)也!斯人(ren)(ren)也而有(you)(you)斯疾(ji)也!(包(bao)(bao)曰(yue)(yue):“再言之(zhi)者,痛惜(xi)之(zhi)甚。”)

[疏]“伯牛”至“疾也”。
  ○正义曰:此章孔子痛惜弟子冉耕有德行而遇恶疾也。伯牛,冉耕字也。有疾,有恶疾也。“子问之,自牖执其手”者,自,从也。伯牛恶疾,不欲见人,故孔子问之,从牖执其手也。“曰:亡之”者,亡,丧也。疾甚,故持其手曰:“丧之。”命矣夫!斯人也而有斯疾也!斯人也而有斯疾也”者,行善遇凶,非人所召,故归之於命,言天命矣夫!斯,此也。此善人也,而有此恶疾也。是孔子痛惜之也。再言之者,痛惜之甚。
  ○注“马曰:伯牛,弟子冉耕。”
  ○正义曰:《史记·弟子传》曰:“冉耕字伯牛。”郑玄曰:“鲁人。”
  ○注“包曰:伯牛有恶疾”。
  ○正义曰(yue):恶疾,疾之恶者也。《淮南子》云:“伯牛癞。”

子曰:“贤(xian)哉,回也!一箪(dan)食(shi),一瓢饮,(孔曰:“箪(dan),笥也。”)在陋(lou)巷,人不堪甚忧,回也不改其乐(le)。贤(xian)哉,回也!”(孔曰:“颜渊乐(le)道,虽箪(dan)食(shi)在陋(lou)巷,不改其所(suo)乐(le)。”)

[疏]“子曰”至“回也”。
  ○正义曰:此章叹颜回之贤,故曰:“贤哉,回也!”云“一箪食,一瓢饮”者,箪,竹器。食,饭也。瓢,瓠也。言回家贫,唯有一箪饭,一瓠瓢饮也。“在陋巷,人不堪其忧,回也不改其乐”者,言回居处又在隘陋之巷,他人见之不任其忧,唯回也不改其乐道之志,不以贫为忧苦也。叹美之甚,故又曰:“贤哉,回也!”
  ○注“孔曰:箪,笥也”。
  ○正义(yi)曰(yue):案郑注《曲礼》云:“圆曰(yue)箪,方曰(yue)笥。”然则箪与笥方圆异(yi),而此云“箪,笥”者,以其俱用竹为之,举(ju)类(lei)以晓人(ren)也。

冉求曰(yue):“非不说子(zi)(zi)之道(dao),力(li)不足(zu)(zu)也。”子(zi)(zi)曰(yue):“力(li)不足(zu)(zu)者,中道(dao)而(er)(er)废。今女画。”(孔曰(yue):“画,止也。力(li)不足(zu)(zu)者,当中道(dao)而(er)(er)废。今女自止耳,非力(li)极。”)

[疏]“冉求曰”至“女画”。
  ○正义曰(yue)(yue):此章(zhang)勉人学也(ye)(ye)。“冉求曰(yue)(yue):非不说(shuo)(shuo)子之(zhi)道,力(li)不足(zu)也(ye)(ye)”者(zhe)(zhe),弟子冉求言己(ji)非不说(shuo)(shuo)乐(le)子之(zhi)道而勤学之(zhi),但以力(li)不足(zu)故也(ye)(ye)。“子曰(yue)(yue):力(li)不足(zu)者(zhe)(zhe),中道而废(fei)。今(jin)女(nv)(nv)画”者(zhe)(zhe),画,止(zhi)也(ye)(ye)。此孔子责(ze)冉求之(zhi)不说(shuo)(shuo)学也(ye)(ye)。言力(li)不足(zu)者(zhe)(zhe),当中道而废(fei)。今(jin)女(nv)(nv)自止(zhi)耳,非力(li)极(ji)也(ye)(ye)。

子谓子夏曰:“女为(wei)(wei)(wei)君子儒(ru),无为(wei)(wei)(wei)小人(ren)儒(ru)。”(孔(kong)曰:“君子为(wei)(wei)(wei)儒(ru),将以明(ming)道。小人(ren)为(wei)(wei)(wei)儒(ru),则(ze)矜其名。”)

[疏]“子谓子夏曰:女为君子儒,无为小人儒”。
  ○正义曰:此(ci)章戒子夏为(wei)君子也。言人(ren)博学先王之道,以(yi)润其身者,皆(jie)谓之儒(ru),但(dan)君子则将以(yi)明道,小人(ren)则矜其才名(ming)。言女(nv)当明道,无(wu)得矜名(ming)也。

子(zi)游为武(wu)城宰(zai)。(包(bao)曰(yue):“武(wu)城,鲁下邑。”)子(zi)曰(yue):“女得人(ren)焉(yan)耳(er)(er)乎?”(孔曰(yue):“焉(yan)、耳(er)(er)、乎,皆辞。”)曰(yue):“有澹台灭明者,行不由径,非(fei)公事,未(wei)尝(chang)至於偃之室也(ye)。”(包(bao)曰(yue):“澹台,姓。灭明,名。字(zi)子(zi)羽(yu)。言其公且方。”)

[疏]“子游”至“室也”。
  ○正义曰:此章明子羽公方也。“子游为武城宰”者,武城,鲁下邑。子游时为之宰也。“子曰:女得人焉耳乎”者,孔子问子游言:“女在武城,得其有德之人乎?”焉、耳、乎皆语助辞。“曰:有澹台灭明”者,此子游对孔子言已所得之人也,姓澹台名灭明。“行不由径,非公事,未尝至於偃之室也”者,此言其人之德也。行遵大道,不由小径,是方也。若非公事,未尝至於偃之室,是公也。既公且方,故以为得人。
  ○注“包曰”至“且方”。
  ○正义曰(yue):《史记·弟(di)子传(chuan)》云:“澹台灭明,武(wu)城(cheng)人(ren),字(zi)子羽,少(shao)孔(kong)(kong)子三十九岁。状貌甚(shen)恶。欲事孔(kong)(kong)子,孔(kong)(kong)子以(yi)为材薄。既(ji)已受业,退而行,名施乎(hu)诸侯。孔(kong)(kong)子闻之曰(yue):‘吾以(yi)貌取人(ren),失之子羽。’”是亦弟(di)子也(ye)。故注不言弟(di)子者(zhe),从可知(zhi)也(ye)。云“言其公且(qie)方(fang)”者(zhe),公,无私也(ye);方(fang),正直(zhi)也(ye)。

子(zi)曰(yue):“孟之(zhi)反不(bu)(bu)伐,(孔(kong)曰(yue):“鲁大(da)夫孟之(zhi)侧,与(yu)齐(qi)战,军(jun)大(da)败(bai)。不(bu)(bu)伐者,不(bu)(bu)自伐其功。”)奔(ben)而殿,将入门(men),策其马(ma)(ma),曰(yue):‘非敢後(hou)也(ye),马(ma)(ma)不(bu)(bu)进也(ye)。’”(马(ma)(ma)曰(yue):“殿,在军(jun)後(hou)。前曰(yue)启,後(hou)曰(yue)殿,孟之(zhi)反贤而有勇,军(jun)大(da)奔(ben),独(du)(du)在後(hou)为殿。人迎,功之(zhi)。不(bu)(bu)欲独(du)(du)有其名,曰(yue):‘我非敢在後(hou)拒敌,马(ma)(ma)不(bu)(bu)能前进。’”)

[疏]“子曰”至“进也”。
  ○正义曰:此章言功以不伐为善也。“孟之反不伐”者,夸功曰伐。孟之反,鲁大夫孟之侧也。有军功而不夸伐也。“奔而殿,将入门,策其马曰:非敢後也,马不进也”者,此其不伐之事也。在军後曰殿。策,捶也。鲁与齐战,鲁师败而奔,孟之反贤而有勇,独在後为殿。人迎,功之。不欲独有其名,故将入国门,乃捶其马,欲先奔者入城也。且曰:“我非敢在後为殿以拒敌,马不能前进故也。”
  ○注“孔曰:鲁大夫孟之侧”。
  ○正义曰:杜预曰:“之侧,孟氏族,字反。”是也。
  ○注“马曰”至“前进”。
  ○正义曰(yue):云“殿,在(zai)军(jun)後。前(qian)曰(yue)启,後曰(yue)殿”者(zhe)(zhe),案《司(si)马法(fa)·谋帅(shuai)篇》曰(yue):“夫前(qian)驱启,乘车(che)大震,ヘ车(che)属焉。”大震即大殿也(ye),音相似(si)。襄二十(shi)(shi)三(san)年(nian)《左传》曰(yue):“齐侯伐卫。大殿,商(shang)子(zi)(zi)游御夏之(zhi)御寇(kou)。”《诗》曰(yue):“元戎十(shi)(shi)乘,以(yi)(yi)先启行。”是殿在(zai)军(jun)後,前(qian)曰(yue)启也(ye)。案哀十(shi)(shi)一年(nian)《左传》说(shuo)此事云:齐师(shi)伐我,及(ji)清(qing)。孟(meng)孺子(zi)(zi)泄帅(shuai)右师(shi),冉(ran)求帅(shuai)左师(shi)。师(shi)及(ji)齐师(shi)战于郊。右师(shi)奔(ben),齐人(ren)从之(zhi)。孟(meng)之(zhi)侧後入以(yi)(yi)为殿,抽矢策(ce)其马,曰(yue):“马不(bu)进也(ye)。”文不(bu)同(tong)者(zhe)(zhe),各据所(suo)闻而(er)记之(zhi)也(ye)。

子曰(yue)(yue):“不有祝(zhu)它(ta)之(zhi)佞,而(er)有宋朝之(zhi)美(mei),难(nan)乎(hu)免(mian)於今之(zhi)世矣。”(孔曰(yue)(yue):“佞,口才也。祝(zhu)它(ta),卫(wei)大夫子鱼也,时世贵之(zhi)。宋朝,宋之(zhi)美(mei)人而(er)善淫。言当如祝(zhu)它(ta)之(zhi)佞,而(er)反如宋朝之(zhi)美(mei),难(nan)乎(hu)免(mian)於今之(zhi)世害也。”)

[疏]“子曰:不有祝它之佞,而有宋朝之美,难乎免於今之世矣。”
  ○正义曰:此章言世尚口才也。佞,口才也。祝它,卫大夫子鱼也。有口才,时世贵之。宋朝,宋之美人,善淫,时世疾之。言人当如祝它之有口才,则见贵重,若无祝它之佞,而反有宋朝之美,难乎免於今之世害也。
  ○注“孔曰”至“善也”。
  ○正义曰(yue):云(yun)“祝(zhu)(zhu)它(ta)(ta)(ta),卫大夫子(zi)(zi)鱼(yu)也(ye)(ye)。时世(shi)(shi)贵之”者,《春秋》定四年:“会于召(zhao)陵(ling),盟(meng)于皋鼬。”《左传(chuan)》曰(yue):“将(jiang)会,卫子(zi)(zi)行敬子(zi)(zi)言於(wu)(wu)灵公(gong)曰(yue):‘会同(tong)难,啧有烦言,莫(mo)之治也(ye)(ye)。其使(shi)祝(zhu)(zhu)它(ta)(ta)(ta)从。’公(gong)曰(yue):‘善(shan)。’乃使(shi)子(zi)(zi)鱼(yu)。”是祝(zhu)(zhu)它(ta)(ta)(ta)即子(zi)(zi)鱼(yu)也(ye)(ye)。《传(chuan)》又曰(yue):“及(ji)皋鼬,将(jiang)盟(meng),将(jiang)长蔡於(wu)(wu)卫。卫侯(hou)使(shi)祝(zhu)(zhu)它(ta)(ta)(ta)私於(wu)(wu)苌弘(hong)。(文多不载)苌弘(hong)说,告(gao)刘子(zi)(zi),与范献子(zi)(zi)谋之,乃长卫侯(hou)於(wu)(wu)盟(meng)。”是时世(shi)(shi)贵之也(ye)(ye)。云(yun)“宋(song)(song)朝,宋(song)(song)之美(mei)人(ren)而善(shan)淫”者,案(an)定十四年《左传(chuan)》曰(yue):“卫侯(hou)为夫人(ren)南(nan)(nan)子(zi)(zi)召(zhao)宋(song)(song)朝。”杜(du)注云(yun):“南(nan)(nan)子(zi)(zi),宋(song)(song)女(nv)也(ye)(ye)。朝,宋(song)(song)公(gong)子(zi)(zi),旧通于南(nan)(nan)子(zi)(zi),在宋(song)(song)呼之。”是朝为宋(song)(song)之美(mei)人(ren)而善(shan)淫也(ye)(ye)。

子曰(yue):“谁能出不由户?何莫(mo)由斯道也?”(孔曰(yue):“言人立身成功当(dang)由道,譬犹出入(ru)要当(dang)从户。”)

[疏]“子曰:谁能出不由户?何莫由斯道也?”
  ○正义曰:此章言道为立身(shen)之要(yao)也,故(gu)曰:“谁人(ren)能出(chu)入(ru)(ru)不由门户?”以譬何人(ren)立身(shen)不由於此道也。言人(ren)立身(shen)成功当由道,譬犹出(chu)入(ru)(ru)要(yao)当从户。

子曰(yue):“质(zhi)(zhi)胜文则野(ye)(ye),(包(bao)曰(yue):“野(ye)(ye),如野(ye)(ye)人(ren)言鄙略也。”)文胜质(zhi)(zhi)则史。(包(bao)曰(yue):“史者,文多而质(zhi)(zhi)少(shao)。”)文质(zhi)(zhi)彬彬,然後君(jun)子。”(包(bao)曰(yue):“彬彬,文质(zhi)(zhi)相半之貌。”)

[疏]“子曰”至“君子”。
  ○正义曰:此章明君子(zi)也(ye)(ye)。“质(zhi)胜(sheng)文(wen)则(ze)野”者,谓人(ren)若质(zhi)多胜(sheng)於文(wen),则(ze)如(ru)野人(ren)言(yan)鄙略也(ye)(ye)。“文(wen)胜(sheng)质(zhi)则(ze)史”者,言(yan)文(wen)多胜(sheng)於质(zhi),则(ze)如(ru)史官(guan)也(ye)(ye)。“文(wen)质(zhi)彬(bin)彬(bin),然後君子(zi)”者,彬(bin)彬(bin),文(wen)质(zhi)相半(ban)(ban)之貌。言(yan)文(wen)华质(zhi)朴相半(ban)(ban),彬(bin)彬(bin)然,然後可为君子(zi)也(ye)(ye)。

子曰(yue)(yue):“人(ren)之生(sheng)也(ye)直,(马曰(yue)(yue):“言人(ren)所生(sheng)於(wu)世而(er)自终者(zhe),以其正直也(ye)。”)罔(wang)之生(sheng)也(ye)幸(xing)(xing)而(er)免。”(包(bao)曰(yue)(yue):“诬罔(wang)正直之道而(er)亦生(sheng)者(zhe),是幸(xing)(xing)而(er)免。”)

[疏]“子曰:人之生也直,罔之生也幸而免”。
  ○正义曰:此章明人以正直为德,言(yan)人之所以生於世而自(zi)寿终(zhong)不(bu)横夭者(zhe),以其正直故也(ye)。罔(wang)(wang),诬罔(wang)(wang)也(ye)。言(yan)人有诬罔(wang)(wang)正直之道而亦(yi)生者(zhe),是幸(xing)而获免也(ye)。

子(zi)曰:“知之(zhi)者(zhe)不(bu)如好之(zhi)者(zhe),好之(zhi)者(zhe)不(bu)如乐之(zhi)者(zhe)。”(包曰:“学问(wen),知之(zhi)者(zhe)不(bu)如好之(zhi)者(zhe)笃,好之(zhi)者(zhe)不(bu)如乐之(zhi)者(zhe)深。”)

[疏]“子曰:知之者不如好之者,好之者不如乐之者”。
  ○正义曰(yue):此章言人之(zhi)学(xue)道用心深浅(qian)之(zhi)异也(ye)。言学(xue)问,知之(zhi)者不如好(hao)之(zhi)者笃厚也(ye),好(hao)之(zhi)者又不如悦乐之(zhi)者深也(ye)。

子(zi)曰:“中(zhong)人以(yi)上(shang)可(ke)(ke)以(yi)语上(shang)也(ye),中(zhong)人以(yi)下不可(ke)(ke)以(yi)语上(shang)也(ye)。”(王曰:“上(shang),谓上(shang)知之所知也(ye)。两(liang)举中(zhong)人,以(yi)其可(ke)(ke)上(shang)可(ke)(ke)下。”)

[疏]“子曰:中人以上可以语上也,中人以下不可以语上也”。
  ○正义曰:此(ci)章言(yan)(yan)授学(xue)之(zhi)法,当称其才(cai)识(shi)也(ye)(ye)(ye)。语(yu),谓(wei)(wei)告(gao)语(yu)。上(shang)(shang)(shang)(shang),谓(wei)(wei)上(shang)(shang)(shang)(shang)知之(zhi)所知也(ye)(ye)(ye)。人(ren)(ren)(ren)(ren)之(zhi)才(cai)识(shi)凡有(you)九等,谓(wei)(wei)上(shang)(shang)(shang)(shang)上(shang)(shang)(shang)(shang)、上(shang)(shang)(shang)(shang)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)、上(shang)(shang)(shang)(shang)下(xia)(xia)(xia)(xia)(xia)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)上(shang)(shang)(shang)(shang)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)下(xia)(xia)(xia)(xia)(xia)、下(xia)(xia)(xia)(xia)(xia)上(shang)(shang)(shang)(shang)、下(xia)(xia)(xia)(xia)(xia)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)、下(xia)(xia)(xia)(xia)(xia)下(xia)(xia)(xia)(xia)(xia)也(ye)(ye)(ye)。上(shang)(shang)(shang)(shang)上(shang)(shang)(shang)(shang)则(ze)圣(sheng)人(ren)(ren)(ren)(ren)也(ye)(ye)(ye),下(xia)(xia)(xia)(xia)(xia)下(xia)(xia)(xia)(xia)(xia)则(ze)愚人(ren)(ren)(ren)(ren)也(ye)(ye)(ye),皆不(bu)可(ke)(ke)(ke)(ke)移也(ye)(ye)(ye)。其上(shang)(shang)(shang)(shang)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)以(yi)(yi)(yi)(yi)下(xia)(xia)(xia)(xia)(xia),下(xia)(xia)(xia)(xia)(xia)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)以(yi)(yi)(yi)(yi)上(shang)(shang)(shang)(shang),是可(ke)(ke)(ke)(ke)教之(zhi)人(ren)(ren)(ren)(ren)也(ye)(ye)(ye)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)人(ren)(ren)(ren)(ren),谓(wei)(wei)第(di)五中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)人(ren)(ren)(ren)(ren)也(ye)(ye)(ye)以(yi)(yi)(yi)(yi)上(shang)(shang)(shang)(shang),谓(wei)(wei)上(shang)(shang)(shang)(shang)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)、上(shang)(shang)(shang)(shang)下(xia)(xia)(xia)(xia)(xia)、中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)上(shang)(shang)(shang)(shang)之(zhi)人(ren)(ren)(ren)(ren)也(ye)(ye)(ye),以(yi)(yi)(yi)(yi)其才(cai)识(shi)优长,故可(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)告(gao)语(yu)上(shang)(shang)(shang)(shang)知之(zhi)所知也(ye)(ye)(ye)。中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)人(ren)(ren)(ren)(ren)以(yi)(yi)(yi)(yi)下(xia)(xia)(xia)(xia)(xia),谓(wei)(wei)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)下(xia)(xia)(xia)(xia)(xia)、下(xia)(xia)(xia)(xia)(xia)上(shang)(shang)(shang)(shang)、下(xia)(xia)(xia)(xia)(xia)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)之(zhi)人(ren)(ren)(ren)(ren)也(ye)(ye)(ye),以(yi)(yi)(yi)(yi)其才(cai)识(shi)暗劣,故不(bu)可(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)告(gao)语(yu)上(shang)(shang)(shang)(shang)知之(zhi)所知也(ye)(ye)(ye)。此(ci)应云“中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)人(ren)(ren)(ren)(ren)以(yi)(yi)(yi)(yi)上(shang)(shang)(shang)(shang)可(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)语(yu)上(shang)(shang)(shang)(shang),以(yi)(yi)(yi)(yi)下(xia)(xia)(xia)(xia)(xia)不(bu)可(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)语(yu)上(shang)(shang)(shang)(shang)”,而繁文两举中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)人(ren)(ren)(ren)(ren)者(zhe),以(yi)(yi)(yi)(yi)其中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)人(ren)(ren)(ren)(ren)可(ke)(ke)(ke)(ke)上(shang)(shang)(shang)(shang)、可(ke)(ke)(ke)(ke)下(xia)(xia)(xia)(xia)(xia)故也(ye)(ye)(ye)。言(yan)(yan)此(ci)中(zhong)(zhong)(zhong)(zhong)(zhong)(zhong)人(ren)(ren)(ren)(ren),若才(cai)性稍优,则(ze)可(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)语(yu)上(shang)(shang)(shang)(shang);才(cai)性稍劣,则(ze)不(bu)可(ke)(ke)(ke)(ke)以(yi)(yi)(yi)(yi)语(yu)上(shang)(shang)(shang)(shang),是其可(ke)(ke)(ke)(ke)上(shang)(shang)(shang)(shang)、可(ke)(ke)(ke)(ke)下(xia)(xia)(xia)(xia)(xia)也(ye)(ye)(ye)。

樊迟问(wen)知(zhi)。子曰(yue):“务民之(zhi)义,(王曰(yue):“务所以化道民之(zhi)义。”)敬鬼神(shen)(shen)而远之(zhi),可谓(wei)知(zhi)矣。”(包曰(yue):“敬鬼神(shen)(shen)而不黩。”)问(wen)仁(ren)(ren)(ren)。曰(yue):“仁(ren)(ren)(ren)者先(xian)难而後(hou)获,可谓(wei)仁(ren)(ren)(ren)矣。”(孔曰(yue):“先(xian)劳苦而後(hou)得功,此所以为仁(ren)(ren)(ren)。”)

[疏]“樊迟”至“仁矣”。
  ○正义曰(yue):此(ci)(ci)章明仁(ren)(ren)、知(zhi)(zhi)之(zhi)(zhi)(zhi)用也。“樊(fan)迟(chi)问(wen)(wen)知(zhi)(zhi)”者(zhe)(zhe),弟子樊(fan)须问(wen)(wen)於孔子,何为(wei)(wei)(wei)(wei)可(ke)谓(wei)之(zhi)(zhi)(zhi)知(zhi)(zhi)。“子曰(yue):务民之(zhi)(zhi)(zhi)义,敬鬼神而(er)远(yuan)之(zhi)(zhi)(zhi),可(ke)谓(wei)知(zhi)(zhi)矣”者(zhe)(zhe),孔子答其(qi)为(wei)(wei)(wei)(wei)知(zhi)(zhi)也。言当务所以(yi)化道民之(zhi)(zhi)(zhi)义,恭敬鬼神而(er)疏(shu)远(yuan)之(zhi)(zhi)(zhi),不亵(xie)黩,能行如此(ci)(ci),可(ke)谓(wei)为(wei)(wei)(wei)(wei)知(zhi)(zhi)矣。“问(wen)(wen)仁(ren)(ren)”者(zhe)(zhe),樊(fan)迟(chi)又问(wen)(wen)何为(wei)(wei)(wei)(wei)可(ke)谓(wei)之(zhi)(zhi)(zhi)仁(ren)(ren)。“子曰(yue):仁(ren)(ren)者(zhe)(zhe)先难而(er)後(hou)获,可(ke)谓(wei)仁(ren)(ren)矣”者(zhe)(zhe),此(ci)(ci)答其(qi)为(wei)(wei)(wei)(wei)仁(ren)(ren)也。获,犹得也。言为(wei)(wei)(wei)(wei)仁(ren)(ren)者(zhe)(zhe)先受劳苦(ku)之(zhi)(zhi)(zhi)难,而(er)後(hou)乃得功,此(ci)(ci)所以(yi)为(wei)(wei)(wei)(wei)仁(ren)(ren)也。

子曰:“知(zhi)者(zhe)(zhe)乐(le)水(shui),(包曰:“知(zhi)者(zhe)(zhe)乐(le)运(yun)其才知(zhi)以(yi)治世,如水(shui)流而不知(zhi)已(yi)。”)仁(ren)(ren)者(zhe)(zhe)乐(le)山。(仁(ren)(ren)者(zhe)(zhe)乐(le)如山之安固,自然不动(dong)(dong),而万物生焉(yan)。)知(zhi)者(zhe)(zhe)动(dong)(dong),(包曰:“日进故(gu)动(dong)(dong)。”)仁(ren)(ren)者(zhe)(zhe)静(jing)。(孔曰:“无(wu)欲故(gu)静(jing)。”)知(zhi)者(zhe)(zhe)乐(le),(郑曰:“知(zhi)者(zhe)(zhe)自役得(de)其志故(gu)乐(le)。”)仁(ren)(ren)者(zhe)(zhe)寿(shou)(shou)。”(包曰:“性静(jing)者(zhe)(zhe)多寿(shou)(shou)考。”)

[疏]“子曰”至“仁者寿”。
  ○正义曰(yue):此章初明知、仁之性(xing)(xing),次明知、仁之用,三明知,仁之功(gong)(gong)也(ye)。“知者(zhe)乐(le)水”者(zhe),乐(le),谓爱好(hao)(hao)。言(yan)(yan)知者(zhe)性(xing)(xing)好(hao)(hao)运其才(cai)知以治世,如水流而不知已止也(ye)。“仁者(zhe)乐(le)山”者(zhe),言(yan)(yan)仁者(zhe)之性(xing)(xing)好(hao)(hao)乐(le)如山之安固(gu),自然不动,而万(wan)物生焉。“知者(zhe)动”者(zhe),言(yan)(yan)知者(zhe)常务进(jin)故(gu)动。“仁者(zhe)静(jing)”者(zhe),言(yan)(yan)仁者(zhe)本(ben)无(wu)贪(tan)欲,故(gu)静(jing)。“知者(zhe)乐(le)”者(zhe),言(yan)(yan)知者(zhe)役用才(cai)知,成功(gong)(gong)得志故(gu)欢乐(le)也(ye)。“仁者(zhe)寿”者(zhe),言(yan)(yan)仁者(zhe)少思(si)寡欲,性(xing)(xing)常安静(jing),故(gu)多(duo)寿考(kao)也(ye)。

子曰:“齐(qi)一变(bian)(bian)至(zhi)於鲁,鲁一变(bian)(bian)至(zhi)於道(dao)。”(包曰:“言齐(qi)、鲁有太公、周公之馀化,太公大贤,周公圣人(ren),今其政(zheng)教(jiao)虽衰,若有明君兴之,齐(qi)可使(shi)如鲁,鲁可使(shi)如大道(dao)行之时。”)

[疏]“子曰:齐一变至於鲁,鲁一变至於道。”
  ○正义曰:此(ci)章言齐、鲁(lu)(lu)有(you)太公、周公之(zhi)馀化,太公大贤,周公圣人(ren),今其政教虽衰,若有(you)明(ming)君兴(xing)之(zhi),齐可一(yi)变使如(ru)於鲁(lu)(lu),鲁(lu)(lu)可一(yi)变使如(ru)於大道行(xing)之(zhi)时也(ye)。

子曰(yue):“觚(gu)(gu)不觚(gu)(gu),(马(ma)曰(yue):“觚(gu)(gu),礼器。一升(sheng)曰(yue)爵,二升(sheng)曰(yue)觚(gu)(gu)。”)觚(gu)(gu)哉!觚(gu)(gu)哉!”(觚(gu)(gu)哉!觚(gu)(gu)哉!言非觚(gu)(gu)也,以喻为政不得其道则不成。)

[疏]“子曰:觚不觚,觚哉!觚哉!
  ○正义曰:此章言为政须遵礼道也。觚者,礼器,所以盛酒。二升曰觚。言觚者,用之当以礼,若用之失礼,则不成为觚也,故孔子叹之觚哉!觚哉!言非觚也,以喻人君为政当以道,若不得其道,则不成为政也。
  ○注“马曰:觚,礼器。一升曰爵,二升曰觚。
  ○正(zheng)义曰(yue)(yue)(yue):案《特牲(sheng)礼》:“用二爵(jue)二觚(gu)四(si)觯一角三散(san)。”是觚(gu)为(wei)(wei)礼器也(ye)(ye)(ye)。《异义》:《韩(han)诗为(wei)(wei)》“一升(sheng)(sheng)(sheng)曰(yue)(yue)(yue)爵(jue)。爵(jue),尽也(ye)(ye)(ye),足也(ye)(ye)(ye)。二升(sheng)(sheng)(sheng)曰(yue)(yue)(yue)觚(gu)。觚(gu),寡(gua)也(ye)(ye)(ye),饮(yin)当(dang)寡(gua)少。三升(sheng)(sheng)(sheng)曰(yue)(yue)(yue)觯。觯,也(ye)(ye)(ye),饮(yin)当(dang)自(zi)也(ye)(ye)(ye)。四(si)升(sheng)(sheng)(sheng)曰(yue)(yue)(yue)角。角,触也(ye)(ye)(ye),不(bu)(bu)能(neng)自(zi),触罪过也(ye)(ye)(ye)。五升(sheng)(sheng)(sheng)曰(yue)(yue)(yue)散(san)。散(san),讪(shan)也(ye)(ye)(ye),饮(yin)不(bu)(bu)省节,为(wei)(wei)人谤讪(shan)。总名曰(yue)(yue)(yue)爵(jue),其实曰(yue)(yue)(yue)觞(shang)。觞(shang)者,饷(xiang)也(ye)(ye)(ye)。觥(gong)亦五升(sheng)(sheng)(sheng)。所以罚不(bu)(bu)敬。觥(gong),廓也(ye)(ye)(ye)。所以著明(ming)之貌(mao)。君子有过,廓然著明(ming),非(fei)所以饷(xiang),不(bu)(bu)得名觞(shang)”。此(ci)唯言爵(jue)、觚(gu)者,略言之也(ye)(ye)(ye)。

宰(zai)我(wo)问曰(yue):“仁者(zhe),虽告(gao)之(zhi)(zhi)曰(yue):‘井有仁焉。’其(qi)从之(zhi)(zhi)也(ye)?”(孔(kong)曰(yue):“宰(zai)我(wo)以仁者(zhe)必济人(ren)於患难,故(gu)问有仁人(ren)堕井将自投下,从而出之(zhi)(zhi)不(bu)(bu)乎(hu)?欲极观仁者(zhe)忧乐之(zhi)(zhi)所(suo)至(zhi)。”)子曰(yue):“何为其(qi)然也(ye)?君子可(ke)逝也(ye),不(bu)(bu)可(ke)陷也(ye)。(孔(kong)曰(yue):“逝,往(wang)也(ye)。言君子可(ke)使往(wang)视之(zhi)(zhi)耳,不(bu)(bu)肯自投从之(zhi)(zhi)。”)可(ke)欺也(ye),不(bu)(bu)可(ke)罔(wang)也(ye)。”(马曰(yue):“可(ke)欺者(zhe),可(ke)使往(wang)也(ye)。不(bu)(bu)可(ke)罔(wang)者(zhe),不(bu)(bu)可(ke)得诬罔(wang)令自投下。”)

[疏]“宰我”至“罔也”。
  ○正义曰:此(ci)(ci)章明仁(ren)(ren)(ren)者(zhe)(zhe)(zhe)之心也(ye)(ye)。“宰我(wo)问曰:仁(ren)(ren)(ren)者(zhe)(zhe)(zhe),虽告之曰:‘井(jing)(jing)有仁(ren)(ren)(ren)焉(yan)。其从(cong)之也(ye)(ye)’”者(zhe)(zhe)(zhe),宰我(wo)以仁(ren)(ren)(ren)者(zhe)(zhe)(zhe)必济人(ren)(ren)於患难,故(gu)问曰:仁(ren)(ren)(ren)者(zhe)(zhe)(zhe)之人(ren)(ren),设有来告曰:井(jing)(jing)中有仁(ren)(ren)(ren)人(ren)(ren)焉(yan)。言(yan)仁(ren)(ren)(ren)人(ren)(ren)堕井(jing)(jing)也(ye)(ye),此(ci)(ci)承告之仁(ren)(ren)(ren)人(ren)(ren),将(jiang)自(zi)投(tou)下(xia),从(cong)而(er)出(chu)之不(bu)(bu)(bu)乎(hu)?意欲极(ji)观(guan)仁(ren)(ren)(ren)者(zhe)(zhe)(zhe)忧(you)人(ren)(ren)乐生(sheng)之所至也(ye)(ye)。“子(zi)曰:何为其然也(ye)(ye)?君子(zi)可(ke)(ke)(ke)逝(shi)也(ye)(ye),不(bu)(bu)(bu)可(ke)(ke)(ke)陷(xian)也(ye)(ye)”者(zhe)(zhe)(zhe),此(ci)(ci)孔子(zi)怪拒之辞。逝(shi),往也(ye)(ye)。然,如是也(ye)(ye)。言(yan)何为能使仁(ren)(ren)(ren)者(zhe)(zhe)(zhe)如是自(zi)投(tou)井(jing)(jing)乎(hu)?夫仁(ren)(ren)(ren)人(ren)(ren)君子(zi),但可(ke)(ke)(ke)使往视之耳(er),不(bu)(bu)(bu)可(ke)(ke)(ke)陷(xian)入於井(jing)(jing)。言(yan)不(bu)(bu)(bu)可(ke)(ke)(ke)自(zi)投(tou)从(cong)之也(ye)(ye)。“可(ke)(ke)(ke)欺也(ye)(ye),不(bu)(bu)(bu)可(ke)(ke)(ke)罔(wang)也(ye)(ye)”者(zhe)(zhe)(zhe),唯可(ke)(ke)(ke)欺之使往视,不(bu)(bu)(bu)可(ke)(ke)(ke)得诬罔(wang)令自(zi)投(tou)下(xia)也(ye)(ye)。

子曰:“君子博(bo)学於文(wen),约(yue)之以礼,亦可以弗畔矣夫!”(郑曰:“弗畔,不违道。”)

[疏]“子曰:君子博学於文,约之以礼,亦可以弗畔矣乎!”
  ○正义(yi)曰:畔,违也。此章(zhang)言君(jun)子若博(bo)学於先王之遗文,复用礼(li)以(yi)自捡约(yue),则不违道也。

子(zi)(zi)(zi)(zi)见南子(zi)(zi)(zi)(zi),子(zi)(zi)(zi)(zi)路(lu)不(bu)说。夫子(zi)(zi)(zi)(zi)矢之(zhi)(zhi)曰(yue):“予所否者,天厌(yan)之(zhi)(zhi)!天厌(yan)之(zhi)(zhi)!”(孔曰(yue):“旧以南子(zi)(zi)(zi)(zi)者,卫(wei)灵公夫人,淫乱,而灵公惑(huo)之(zhi)(zhi)。孔子(zi)(zi)(zi)(zi)见之(zhi)(zhi)者,欲因以说灵公,使行治道。矢,誓(shi)也。子(zi)(zi)(zi)(zi)路(lu)不(bu)说,故夫子(zi)(zi)(zi)(zi)誓(shi)之(zhi)(zhi)。行道既非(fei)妇(fu)人之(zhi)(zhi)事,而弟子(zi)(zi)(zi)(zi)不(bu)说,与之(zhi)(zhi)咒誓(shi),义可疑焉。”)

[疏]“子见”至“厌之”。
  ○正义曰:此章孔子屈已,求行治道也。“子见南子”者,南子,卫灵公夫人,淫乱,而灵公惑之。孔子至卫,见此南子,意欲因以说灵公,使行治道故也。“子路不说”者,子路性刚直,未达孔子之意,以为君子当义之与比,而孔子乃见淫乱妇人,故不说乐。“夫子矢之”者,矢,誓也。以子路不说,故夫子告誓之。“曰:予所否者,天厌之!天厌之”者,此誓辞也。予,我也。否,不也。厌,弃也。言我见南子,所不为求行治道者,原天厌弃我。再言之者,重其誓,欲使信之也。
  ○注“孔曰”至“疑焉”。
  ○正义曰:云(yun)“孔曰:旧以南(nan)子(zi)(zi)(zi)者(zhe)(zhe),卫灵公(gong)夫人(ren),淫(yin)乱,而(er)(er)灵公(gong)惑之(zhi)(zhi)(zhi)。孔子(zi)(zi)(zi)见之(zhi)(zhi)(zhi)者(zhe)(zhe),欲(yu)因以说(shuo)(shuo)(shuo)灵公(gong),使行治道。矢(shi),誓也(ye)(ye)(ye)。子(zi)(zi)(zi)路不(bu)(bu)说(shuo)(shuo)(shuo),故夫子(zi)(zi)(zi)誓之(zhi)(zhi)(zhi)”者(zhe)(zhe),先儒旧有(you)此解(jie)也(ye)(ye)(ye)。云(yun)“行道既非妇(fu)人(ren)之(zhi)(zhi)(zhi)事,而(er)(er)弟(di)子(zi)(zi)(zi)不(bu)(bu)说(shuo)(shuo)(shuo),与之(zhi)(zhi)(zhi)咒誓,义可疑焉(yan)”者(zhe)(zhe),安国以为(wei)(wei),先儒旧说(shuo)(shuo)(shuo),不(bu)(bu)近人(ren)情,故疑其(qi)义也(ye)(ye)(ye)。《史记·世家》:孔子(zi)(zi)(zi)至卫,“灵公(gong)夫人(ren)有(you)南(nan)子(zi)(zi)(zi)者(zhe)(zhe),使人(ren)谓(wei)孔子(zi)(zi)(zi)曰:‘四方之(zhi)(zhi)(zhi)君(jun)(jun)子(zi)(zi)(zi)不(bu)(bu)辱欲(yu)与寡(gua)(gua)君(jun)(jun)为(wei)(wei)兄弟(di)者(zhe)(zhe),必见寡(gua)(gua)小(xiao)君(jun)(jun)。寡(gua)(gua)小(xiao)君(jun)(jun)原(yuan)见。’孔子(zi)(zi)(zi)辞谢,不(bu)(bu)得已而(er)(er)见之(zhi)(zhi)(zhi)。夫人(ren)在帷中(zhong)。孔子(zi)(zi)(zi)入门,北面稽首。夫人(ren)自帷中(zhong)再拜(bai),环玉声(sheng)ギ然。孔子(zi)(zi)(zi)曰:‘吾(wu)乡为(wei)(wei)弗见,见之(zhi)(zhi)(zhi)礼答焉(yan)。’子(zi)(zi)(zi)路不(bu)(bu)说(shuo)(shuo)(shuo)。孔子(zi)(zi)(zi)矢(shi)之(zhi)(zhi)(zhi)曰:‘天(tian)厌(yan)(yan)之(zhi)(zhi)(zhi)!天(tian)厌(yan)(yan)之(zhi)(zhi)(zhi)!’”是子(zi)(zi)(zi)见南(nan)子(zi)(zi)(zi)之(zhi)(zhi)(zhi)事也(ye)(ye)(ye)。栾肇曰:“见南(nan)子(zi)(zi)(zi)者(zhe)(zhe),时不(bu)(bu)获已,犹文王之(zhi)(zhi)(zhi)拘里(li)也(ye)(ye)(ye)。天(tian)厌(yan)(yan)之(zhi)(zhi)(zhi)者(zhe)(zhe),言我之(zhi)(zhi)(zhi)否屈(qu)乃天(tian)命所厌(yan)(yan)也(ye)(ye)(ye)。”蔡谟云(yun):“矢(shi),陈(chen)也(ye)(ye)(ye)。夫子(zi)(zi)(zi)为(wei)(wei)子(zi)(zi)(zi)路陈(chen)天(tian)命也(ye)(ye)(ye)。”

子曰:“中(zhong)庸(yong)(yong)之(zhi)(zhi)为德(de)(de)也(ye)(ye),其至矣乎!民鲜久矣。”(庸(yong)(yong),常(chang)(chang)也(ye)(ye)。中(zhong)和可常(chang)(chang)行(xing)之(zhi)(zhi)德(de)(de)。世(shi)乱,先王之(zhi)(zhi)道(dao)废,民鲜能(neng)行(xing)此道(dao)久矣,非(fei)今。)

[疏]“子曰:中庸之为德也,其至矣乎!民鲜久矣”。
  ○正义曰(yue):此(ci)章(zhang)言(yan)世乱(luan),人(ren)不能(neng)行中(zhong)(zhong)庸(yong)之德也(ye)(ye)。中(zhong)(zhong),谓中(zhong)(zhong)和(he)。庸(yong),常(chang)也(ye)(ye)。鲜,罕也(ye)(ye)。言(yan)中(zhong)(zhong)和(he)可常(chang)行之德也(ye)(ye),其至极矣乎!以世乱(luan),先王之道废(fei),故民罕能(neng)行此(ci)道久多时矣,非而今也(ye)(ye)。

子贡(gong)(gong)曰(yue):“如有博(bo)施於民(min)而能济众,何(he)(he)如?可谓仁(ren)(ren)(ren)乎(hu)(hu)?”子曰(yue):“何(he)(he)事於仁(ren)(ren)(ren)!必(bi)也圣乎(hu)(hu)!尧、舜其犹病(bing)诸(zhu)!(孔曰(yue):“君(jun)能广施恩惠,济民(min)於患难,尧、舜至圣,犹病(bing)其难。”)夫仁(ren)(ren)(ren)者(zhe),己欲(yu)(yu)(yu)立而立人,己欲(yu)(yu)(yu)达(da)而达(da)人。能近取(qu)譬(pi)(pi),可谓仁(ren)(ren)(ren)之(zhi)方(fang)也已。”(孔曰(yue):“更为子贡(gong)(gong)说(shuo)仁(ren)(ren)(ren)者(zhe)之(zhi)行。方(fang),道(dao)也。但能近取(qu)譬(pi)(pi)於已,皆恕(shu)己所(suo)欲(yu)(yu)(yu)而施之(zhi)於人。”)

[疏]“子贡”至“也已”。
  ○正义曰:此(ci)(ci)章明仁(ren)(ren)道也(ye)(ye)(ye)。“子(zi)(zi)贡(gong)(gong)曰:如(ru)有博施(shi)於(wu)民(min)(min)而(er)(er)能济众,何(he)(he)如(ru)?可谓仁(ren)(ren)乎”者(zhe)(zhe)(zhe),子(zi)(zi)贡(gong)(gong)问夫(fu)子(zi)(zi)曰:“设(she)如(ru)人君能广施(shi)恩惠(hui)於(wu)民(min)(min)而(er)(er)能振(zhen)济众民(min)(min)於(wu)患难(nan)(nan)者(zhe)(zhe)(zhe),此(ci)(ci)德行(xing)何(he)(he)如(ru)?可以谓之(zhi)仁(ren)(ren)人之(zhi)君乎?”“子(zi)(zi)曰:何(he)(he)事(shi)於(wu)仁(ren)(ren)!必也(ye)(ye)(ye)圣(sheng)乎!尧、舜其犹病诸(zhu)”者(zhe)(zhe)(zhe),此(ci)(ci)孔(kong)子(zi)(zi)答(da)子(zi)(zi)贡(gong)(gong)之(zhi)语(yu)也(ye)(ye)(ye)。言君能博施(shi)济众,何(he)(he)止事(shi)於(wu)仁(ren)(ren)!谓不啻於(wu)仁(ren)(ren),必也(ye)(ye)(ye)为(wei)圣(sheng)人乎!然(ran)行(xing)此(ci)(ci)事(shi)甚难(nan)(nan),尧、舜至圣(sheng),犹病之(zhi)以为(wei)难(nan)(nan)也(ye)(ye)(ye)。“夫(fu)仁(ren)(ren)者(zhe)(zhe)(zhe),已欲立而(er)(er)立人,已欲达而(er)(er)达人。能近取譬,可谓仁(ren)(ren)之(zhi)方也(ye)(ye)(ye)已”者(zhe)(zhe)(zhe),此(ci)(ci)孔(kong)子(zi)(zi)更为(wei)子(zi)(zi)贡(gong)(gong)说仁(ren)(ren)者(zhe)(zhe)(zhe)之(zhi)行(xing)也(ye)(ye)(ye)。方,犹道也(ye)(ye)(ye)。言夫(fu)仁(ren)(ren)者(zhe)(zhe)(zhe),己欲立身(shen)进(jin)达而(er)(er)先立达他人,又能近取譬於(wu)已,皆(jie)恕已所欲而(er)(er)施(shi)之(zhi)於(wu)人,已所不欲,弗施(shi)於(wu)人,可谓仁(ren)(ren)道也(ye)(ye)(ye)。

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