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毛诗正义卷十 十之一在线阅读

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卷十 十之一

  ◎南有嘉(jia)鱼之(zhi)什诂(gu)训(xun)传第十七

陆曰:自此至《菁(jing)菁(jing)者莪》六篇,并亡篇三,是成王、周公之小雅(ya)。成王有(you)雅(ya)名,公有(you)雅(ya)德,二人协佐,以致太平,故亦并为正也。

《南有嘉鱼》,乐与贤也。太平之君子至诚,乐与贤者共之也。乐得贤者,与共立於朝,相燕乐也。
  ○乐(le)与音(yin)(yin)洛(luo),又音(yin)(yin)乐(le),徐五教反(fan)。序文同(tong)。太(tai)平音(yin)(yin)泰,后“太(tai)平”皆(jie)同(tong)。朝,直(zhi)遥反(fan),下注(zhu)同(tong)。燕乐(le)音(yin)(yin)洛(luo),下注(zhu)皆(jie)同(tong)。

[疏]“《南有嘉鱼》四章,章四句”至“共之”。
  ○正义曰:作《南有(you)(you)嘉鱼》之(zhi)(zhi)(zhi)诗者(zhe),言乐(le)与贤(xian)(xian)也。当周公、成王(wang)太(tai)平之(zhi)(zhi)(zhi)时(shi),君(jun)子之(zhi)(zhi)(zhi)人(ren)已在位有(you)(you)职禄(lu),皆(jie)有(you)(you)至诚笃实之(zhi)(zhi)(zhi)心,乐(le)与在野有(you)(you)贤(xian)(xian)德(de)者(zhe)共立於朝而有(you)(you)之(zhi)(zhi)(zhi),原(yuan)俱得禄(lu)位,共相燕乐(le),是乐(le)与贤(xian)(xian)也。经四章皆(jie)是乐(le)与贤(xian)(xian)者(zhe)之(zhi)(zhi)(zhi)事。

南有嘉鱼,烝然罩罩。江、汉之间,鱼所产也。罩罩,篧也。笺云:烝,尘也。尘然,犹言久如也。言南方水中有善鱼,人将久如而俱罩之,迟之也。喻天下有贤者,在位之人将久如而并求致之於朝,亦迟之也。迟之者,谓至诚也。
  ○烝(zheng),之丞反(fan)(fan),王(wang)众也。罩,张(zhang)教反(fan)(fan),徐又(you)都学(xue)反(fan)(fan),《字林》竹卓反(fan)(fan),云:“捕鱼器也。”篧,助角反(fan)(fan),郭(guo)云:“捕鱼笼(long)也。”沈(shen)音获,又(you)音护,说其(qi)形(xing)非罩也。迟,直冀反(fan)(fan),下同。

君子有酒,嘉宾式燕以乐。笺云:君子,斥时在位者也。式,用也。用酒与贤者燕饮而乐也。
  ○乐(le)音洛,协句五教反。得贤(xian)致(zhi)酒,欢情怡畅,故乐(le)。

[疏]“南有”至“乐”。
  ○正义曰:言南方江、汉之间有善鱼,人将久如俱往罩。而罩此善鱼者,人之所欲。己自将罩以求之,则思鷃此鱼,皆欲得之矣。以兴在野天下之处有贤者,时在朝君子久如并各乐而求之,有至诚之心,思迟此贤者,欲致之於朝,犹罩者之原鱼也。君子既至诚如此,遂得贤者共立於朝。君子之家有酒矣,在野贤者嘉善之宾既至,用此酒与之燕饮,以复欢乐耳。心迟其来,至即嘉乐,是至诚乐与贤也。
  ○传“江汉”至“篧也”。
  ○正义曰:言南,知江、汉间者,以言善鱼,南方鱼之善者,莫善於江、汉之间,且言善鱼者,谓大而众多,多大之鱼,必在大水,南方大水唯江、汉耳。必取善鱼者,以喻贤者之有善德也。此实兴,不云兴也,传文略。三章一云“兴也”,举中明此上下,足知鱼、鵻皆兴也。《释器》云:“篧谓之罩。”李巡曰:“篧,编细竹以为罩,捕鱼也。”孙炎曰:“今楚篧也。”郭璞曰:“今鱼罩。”然则罩以竹为之,无竹则以荆,故谓之楚篧。重云“罩罩”者,非一也。
  ○笺“烝尘”至“至诚”。
  ○正义曰:“烝,尘”,《释言》文。《释诂》云:“尘,久也。”郑欲烝为久,故言“烝,尘也”。又云:“尘然,犹言久如。”尘为久,然为如也。不言烝为众者,以此罩鱼喻求贤,久如欲往罩之,是欲鱼之甚,以兴君子久如欲求贤为思迟之极,若以为众,止见求鱼之多,无关思迟之义,则於至诚之事不显,故云“迟之谓至诚也”。重言“罩罩”,众自明矣,不假复言众也,故云“人将俱往”,是众可知。喻天下有贤,在位之人久如并求之,斯即在朝之君子众皆求贤。其“并”与“俱”,皆出经重罩而求也。
  ○笺“君子,斥时在位者”。
  ○正义曰(yue)(yue):《凫鹥》与(yu)此序皆云太平(ping)之(zhi)(zhi)君(jun)子(zi)。彼注云“君(jun)子(zi)谓(wei)成(cheng)(cheng)王(wang)(wang)(wang)(wang)”,与(yu)此不(bu)(bu)(bu)(bu)同者(zhe),以(yi)彼序云:“能(neng)持盈(ying)守成(cheng)(cheng),则神祇祖(zu)考(kao)安乐(le)之(zhi)(zhi)矣(yi)。”经陈祭天(tian)地(di)宗庙,是太平(ping)之(zhi)(zhi)君(jun)子(zi)为百神之(zhi)(zhi)主(zhu),非(fei)王(wang)(wang)(wang)(wang)不(bu)(bu)(bu)(bu)然,故(gu)知(zhi)斥(chi)君(jun)子(zi)谓(wei)成(cheng)(cheng)王(wang)(wang)(wang)(wang)。此序云“乐(le)与(yu)贤(xian)(xian)(xian)者(zhe)共(gong)之(zhi)(zhi)”,言与(yu)言共(gong),是等夷之(zhi)(zhi)称(cheng),非(fei)人(ren)君(jun)之(zhi)(zhi)辞(ci),故(gu)知(zhi)斥(chi)在位(wei)者(zhe)也。且人(ren)君(jun)求贤(xian)(xian)(xian),至诚(cheng)不(bu)(bu)(bu)(bu)足以(yi)为美(mei)(mei)矣(yi)。人(ren)臣(chen)(chen)事君(jun),多在专利(li),以(yi)文(wen)仲(zhong)之(zhi)(zhi)贤(xian)(xian)(xian),尚(shang)称(cheng)窃位(wei)。知(zhi)贤(xian)(xian)(xian)不(bu)(bu)(bu)(bu)妒,自古所(suo)(suo)稀。假有举荐,或事不(bu)(bu)(bu)(bu)获已(yi),至诚(cheng)者(zhe)寡。今太平(ping)君(jun)子(zi)至诚(cheng)乐(le)贤(xian)(xian)(xian),故(gu)所(suo)(suo)以(yi)为美(mei)(mei)耳。下章笺(jian)曰(yue)(yue):“君(jun)子(zi)下其臣(chen)(chen),故(gu)贤(xian)(xian)(xian)者(zhe)归往之(zhi)(zhi)。”似斥(chi)成(cheng)(cheng)王(wang)(wang)(wang)(wang)者(zhe)。此言君(jun)子(zi),博(bo)关朝廷公(gong)卿。《孝经》唯(wei)士言争友,大(da)夫以(yi)上则有争臣(chen)(chen),是公(gong)卿之(zhi)(zhi)於下民,有臣(chen)(chen)之(zhi)(zhi)道。且人(ren)之(zhi)(zhi)进贤(xian)(xian)(xian),唯(wei)善(shan)所(suo)(suo)在,公(gong)叔文(wen)子(zi)升家臣(chen)(chen)以(yi)公(gong)。所(suo)(suo)乐(le)之(zhi)(zhi)贤(xian)(xian)(xian),或是己之(zhi)(zhi)私属,故(gu)笺(jian)言臣(chen)(chen)以(yi)通(tong)之(zhi)(zhi)。王(wang)(wang)(wang)(wang)肃、孙毓亦(yi)以(yi)为在位(wei)朝廷之(zhi)(zhi)求贤(xian)(xian)(xian),则毛亦(yi)不(bu)(bu)(bu)(bu)斥(chi)成(cheng)(cheng)王(wang)(wang)(wang)(wang),明矣(yi)。

南有嘉鱼,烝然汕汕。汕汕,樔也。笺云:樔者,今之撩罟也。
  ○汕(shan),所谏反,樔(chao)也(ye),《说文》云:“鱼游水貌。”樔(chao),侧交(jiao)反,字或(huo)作(zuo)“罺”,同。撩(liao),力(li)(li)吊反,又(you)力(li)(li)条反,沈旋(xuan)力(li)(li)到反。

[疏]传“汕汕,樔”。
  ○正义曰(yue):《释器(qi)》云(yun):“樔(chao)谓之(zhi)汕。”李(li)巡曰(yue):“汕,以(yi)薄鱼也。”孙炎曰(yue):“今之(zhi)撩罟(gu)。”皆以(yi)今晓古。

君子有酒,嘉宾式燕以衎。衎,乐也。
  ○衎,若(ruo)旦(dan)反(fan)。

南有樛木,甘瓠累之。兴也。累,蔓也。笺云:君子下其臣,故贤者归往也。
  ○樛(jiu),居虬反(fan)。瓠音护。累,力(li)追反(fan),本亦(yi)作“{藟系}”,同(tong)。下,遐嫁反(fan)。

君子有酒(jiu),嘉宾式(shi)燕绥之。笺云:绥,安也。与嘉宾燕饮(yin)而安之。《乡饮(yin)酒(jiu)》曰:“宾以我(wo)安。”

[疏]“南有”至“绥之”。
  ○正义曰:言南方有樛然下垂之木,甘瓠之草得上而累蔓之,以兴在位有下下之君子,故在野贤者得往而归就之。言君子之下下,犹樛木之下垂,贤者所以往矣。又在位君子之家有酒矣,在野贤者嘉善之宾既来,则用此酒燕饮而安之。
  ○笺“《乡饮酒》曰:‘宾以我安’。”
  ○正义曰(yue)(yue):案《乡(xiang)饮(yin)(yin)(yin)酒(jiu)》无“以我安(an)(an)”之(zhi)(zhi)文。《燕(yan)(yan)礼(li)(li)(li)》:“司正洗角觯,南面(mian)奠于中庭,升,东楹之(zhi)(zhi)东受命(ming),西阶(jie)上北面(mian)命(ming)卿(qing)、大夫。君曰(yue)(yue):‘以我安(an)(an)!’卿(qing)、大夫皆对(dui)曰(yue)(yue):“诺!敢不安(an)(an)?”则此文在《燕(yan)(yan)礼(li)(li)(li)》矣。言(yan)《乡(xiang)饮(yin)(yin)(yin)酒(jiu)》者(zhe),误也。定本(ben)(ben)亦误。以《南陔(gai)》与《由庚(geng)》之(zhi)(zhi)笺(jian)皆《乡(xiang)饮(yin)(yin)(yin)酒(jiu)》、《燕(yan)(yan)礼(li)(li)(li)》连言(yan)之(zhi)(zhi),故学(xue)者(zhe)加《乡(xiang)饮(yin)(yin)(yin)酒(jiu)》於上。后(hou)人知其不合(he)两引,故略去《燕(yan)(yan)礼(li)(li)(li)》焉。今本(ben)(ben)犹有言(yan)《燕(yan)(yan)礼(li)(li)(li)》者(zhe)。

翩翩者鵻,烝然来思。鵻,壹宿之鸟。笺云:壹宿者,壹意於其所宿之木也。喻贤者有专壹之意於我,我将久如而来,迟之也。
  ○翩音篇。鵻音隹,本亦作“隹”。

君子有酒,嘉宾式燕又思。笺云:又,复也。以其壹意,欲复与燕,加厚之。
  ○复(fu),扶又反(fan),下(xia)同。

[疏]“翩翩”至“又思”。
  ○正义曰:上章云君子思鷃贤人,此章言贤者原往。翩翩而飞者,是鵻鸟也。此鸟由壹意於其所宿之木,故久如欲来,所以翩翩而飞来,集於木也。以喻在野之贤者,有专壹之意,于我君子亦久如原来。今来在於我君子之朝,言君子求之至,故贤者意能专壹也。在位君子之家有酒矣,与此在野贤者嘉善之宾既来,用此酒与之燕。又燕也思皆为辞,燕又燕,频与之燕,言亲之甚也。
  ○笺云:“壹宿”至“迟之”。
  ○正义(yi)曰:毛言壹宿(su)义(yi)微,故(gu)(gu)申之(zhi)(zhi)云:壹宿(su)者(zhe),一(yi)意(yi)於(wu)其所宿(su)之(zhi)(zhi)木也(ye)。鵻,夫择木之(zhi)(zhi)鸟(niao),悫谨,故(gu)(gu)将宿(su)於(wu)木,专壹其心,故(gu)(gu)特以鵻鸟(niao)为喻。以鸟(niao)之(zhi)(zhi)择木,喻贤者(zhe)有专壹之(zhi)(zhi)意(yi)於(wu)我。此我谓君(jun)子(zi)也(ye)。将久如而来迟(chi)之(zhi)(zhi)者(zhe),贤者(zhe)迟(chi),君(jun)子(zi)物(wu)类相感,所以相思鷃之(zhi)(zhi)也(ye)。定本(ben)“式燕又思”下,有“笺云:‘又,复也(ye)。以其壹意(yi),欲(yu)复与(yu)燕,加厚之(zhi)(zhi)也(ye)。’”俗本(ben)多无此语(yu)。

《南(nan)有嘉鱼》四章(zhang),章(zhang)四句。

《南山有台》,乐得贤也。得贤则能为邦家立太平之基矣。人君得贤,则其德广大坚固,如南山之有基趾。
  ○为,如字,又于伪反。

南山有台,北山有莱。兴也。台,夫须也。莱,草也。笺云:兴者,山之有草木,以自覆盖,成其高大,喻人君有贤臣,以自尊显。
  ○莱(lai)音来。夫音符(fu)。

乐只君子,邦家之基。乐只君子,万寿无期。基,本也。笺云:只,之,言是也。人君既得贤者,置之於位又尊敬,以礼乐乐之,则能为国家之本,得寿考之福。
  ○乐乐,上音(yin)岳,下音(yin)洛(luo)。

[疏]“南山”至“无期”。
  ○正义曰:言南山所以得高峻者,以南山之上有台,北山之上有莱,以有草木而自覆盖,故能成其高大。以喻人君所以能令天下太平,以人君所任之官有德,所治之职有能,以有贤臣,各治其事,故能致太平。言山以草木高大,君以贤臣尊显,贤德之人光益若是,故我人君以礼乐乐是有德之君子,置之於位而尊用之,令人君得为邦家太平之基。以礼乐乐是有德君子,又使我国家得万寿之福,无有期竟,所以乐之也。
  ○传“台,夫须。莱,草”。
  ○正义曰:“台(tai)(tai),夫(fu)须”,《释草》文。舍人(ren)曰:“台(tai)(tai),一名(ming)夫(fu)须。”陆(lu)机《疏(shu)》云(yun)(yun)(yun):“旧说夫(fu)须,莎草也,可(ke)为(wei)(wei)蓑笠(li)。”《都人(ren)士》云(yun)(yun)(yun):“台(tai)(tai)笠(li)缁撮。”传云(yun)(yun)(yun):“台(tai)(tai)所以御雨。”是也。《十月之(zhi)(zhi)交》曰:“田卒汙莱(lai)(lai)(lai)。”又《周礼(li)》云(yun)(yun)(yun):“莱(lai)(lai)(lai)五十亩。”莱(lai)(lai)(lai)为(wei)(wei)草之(zhi)(zhi)总名(ming),非有别草名(ming)之(zhi)(zhi)为(wei)(wei)莱(lai)(lai)(lai)。陆(lu)机《疏(shu)》云(yun)(yun)(yun):“莱(lai)(lai)(lai),草名(ming),其(qi)叶可(ke)食。今兖(yan)州人(ren)烝以为(wei)(wei)茹,谓(wei)之(zhi)(zhi)莱(lai)(lai)(lai)烝。”以上下类(lei)之(zhi)(zhi),皆指(zhi)草木(mu)之(zhi)(zhi)名(ming),其(qi)义或当然矣。此山有草木(mu),成其(qi)高(gao)(gao)大(da),而(er)《车舝》笺云(yun)(yun)(yun)“析(xi)其(qi)柞(zuo)薪,为(wei)(wei)蔽冈之(zhi)(zhi)高(gao)(gao)”者,以兴喻者各有所取(qu)。若欲睹其(qi)山形,草木(mu)便为(wei)(wei)蔽障之(zhi)(zhi)物;若欲显(xian)其(qi)高(gao)(gao)大(da),草木(mu)则是裨(bi)益(yi)之(zhi)(zhi)言,不一端矣。

南山有桑,北山有杨。乐只君子,邦家之光。乐只君子,万寿无疆。笺云:光,明也。政教明,有荣曜。
  ○疆,居良反。

南山有杞,北山有李。乐只君子,民之父母。乐只君子,德音不已。笺云:已,止也。不止者,言长见称颂也。
  ○杞音起,《草木(mu)疏》云:其树如樗,一名狗骨。

南山有栲,北山有杻。栲,山樗。杻,檍也。
  ○栲音(yin)考。杻,女九(jiu)反。樗,敕(chi)居(ju)反。檍音(yin)忆。乐只君子(zi),遐(xia)不眉寿(shou)(shou)?乐只君子(zi),德(de)音(yin)是茂。眉寿(shou)(shou),秀眉也(ye)。笺(jian)云:遐(xia),远也(ye)。远不眉寿(shou)(shou)者,言其近(jin)眉寿(shou)(shou)也(ye)。茂,盛也(ye)。

南山有枸,北山有楰。枸,枳枸。楰,鼠梓。
  ○枸(gou),俱甫反。楰音庾,楸属。枳(zhi),诸氏(shi)反。

[疏]传“枸枳”至“鼠梓”。
  ○正义曰:枸(gou),《释木》无文(wen)。宋(song)玉(yu)赋曰“枳枸(gou)来(lai)巢”,则(ze)枸(gou)木多枝而曲,所以来(lai)巢也(ye)。陆(lu)机《疏》云(yun):“枸(gou)树高大(da)似(si)白(bai)杨,有子著枝端(duan),大(da)如(ru)(ru)指,长数寸,啖之(zhi)(zhi)甘美如(ru)(ru)饴(yi)。八月(yue)熟。今官园种之(zhi)(zhi),谓(wei)之(zhi)(zhi)木蜜。”“楰(yu),鼠梓”,《释木》文(wen)。李巡曰:“鼠梓,一名楰(yu)。”郭璞曰:“楸属(shu)也(ye)。”陆(lu)机《疏》曰:“其树叶木理如(ru)(ru)楸,山楸之(zhi)(zhi)异者,今人(ren)谓(wei)之(zhi)(zhi)苦楸是也(ye)。”

乐只君子,遐不黄耇。乐只君子,保艾尔后。黄,黄发也。耇,老。艾,养。保,安也。
  ○耇(gou)音(yin)苟,寿也。艾,五盖反,沈音(yin)刈。

[疏]传“黄,黄发。耇,老”。
  ○正义曰:《释诂》云:“黄(huang)(huang)发(fa)、耇(gou)(gou)老,寿也(ye)。”舍人曰:“黄(huang)(huang)发(fa),老人发(fa)白复黄(huang)(huang)也(ye)。”孙炎曰:“耇(gou)(gou),面冻梨(li)色(se)如浮垢(gou)。”

《南山有台》五章,章六句。

《由庚》,万物得由其道也。《崇丘》,万物得极其高大也。《由仪》,万物之生各得其宜也。有其义而亡其辞。此三篇者,《乡饮酒》、《燕礼》亦用焉,曰“乃间歌《鱼丽》,笙《由庚》;歌《南有嘉鱼》,笙《崇丘》;歌《南山有台》,笙《由仪》”。亦遭世乱而亡之。《燕礼》又有“升歌《鹿鸣》,下管《新宫》”。《新宫》亦诗篇名也。辞义皆亡,无以知其篇第之意。
  ○此(ci)三(san)篇义与《南陔》等同(tong)。依《六月(yue)》序,《由庚》在《南有嘉(jia)鱼(yu)》前,《崇丘(qiu)》在《南山(shan)有台》前。今同(tong)在此(ci)者,以(yi)其(qi)俱(ju)亡,使相从耳。间,古苋反。

[疏]“由庚万物”至“其辞”。
  ○正义曰:“有其义而亡其辞”,亦毛氏所著,於后行别记之。
  ○笺“此三篇”至“之处”。
  ○正(zheng)义(yi)(yi)曰(yue):此(ci)(ci)(ci)郑亦(yi)(yi)(yi)本其(qi)(qi)(qi)所(suo)(suo)用(yong)(yong)所(suo)(suo)亡(wang)(wang)(wang)之(zhi)(zhi)(zhi)事(shi)也(ye)(ye)(ye)(ye)。此(ci)(ci)(ci)三(san)(san)篇(pian)(pian),《乡饮酒(jiu)》《燕(yan)礼(li)》亦(yi)(yi)(yi)用(yong)(yong)焉(yan),亦(yi)(yi)(yi)者(zhe)(zhe),亦(yi)(yi)(yi)《南陔(gai)》等也(ye)(ye)(ye)(ye),即言(yan)(yan)其(qi)(qi)(qi)事(shi)之(zhi)(zhi)(zhi)用(yong)(yong)曰(yue):“乃间(jian)歌《鱼(yu)丽(li)》,笙(sheng)(sheng)(sheng)《由庚》;歌《南有嘉(jia)鱼(yu)》,笙(sheng)(sheng)(sheng)《崇丘》;歌《南山有台》,笙(sheng)(sheng)(sheng)《由仪》。”《乡饮酒(jiu)》、《燕(yan)礼(li)》二篇(pian)(pian)俱(ju)有此(ci)(ci)(ci)辞(ci)(ci)(ci)也(ye)(ye)(ye)(ye)。言(yan)(yan)间(jian)歌者(zhe)(zhe),堂上与(yu)堂下递歌,不(bu)比篇(pian)(pian)而间(jian)取之(zhi)(zhi)(zhi)。笙(sheng)(sheng)(sheng)者(zhe)(zhe),在(zai)(zai)笙(sheng)(sheng)(sheng)中吹(chui)之(zhi)(zhi)(zhi)。所(suo)(suo)以(yi)亡(wang)(wang)(wang)者(zhe)(zhe),亦(yi)(yi)(yi)遭(zao)乱而亡(wang)(wang)(wang),亦(yi)(yi)(yi)如《南陔(gai)》等遭(zao)战国及秦之(zhi)(zhi)(zhi)乱而失(shi)之(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。因(yin)此(ci)(ci)(ci)亡(wang)(wang)(wang)诗(shi)(shi)(shi)事(shi)终,更述(shu)“《燕(yan)礼(li)》又有‘升(sheng)歌《鹿(lu)(lu)鸣》,下管《新宫(gong)》’,亦(yi)(yi)(yi)诗(shi)(shi)(shi)篇(pian)(pian)名也(ye)(ye)(ye)(ye)”,以(yi)对(dui)《鹿(lu)(lu)鸣》而入管用(yong)(yong),故知(zhi)诗(shi)(shi)(shi)篇(pian)(pian)名也(ye)(ye)(ye)(ye)。辞(ci)(ci)(ci)义(yi)(yi)皆亡(wang)(wang)(wang),今(jin)无(wu)以(yi)知(zhi)其(qi)(qi)(qi)篇(pian)(pian)第(di)所(suo)(suo)在(zai)(zai)之(zhi)(zhi)(zhi)意(yi)也(ye)(ye)(ye)(ye)。篇(pian)(pian)第(di)所(suo)(suo)在(zai)(zai),皆当言(yan)(yan)处,云(yun)“之(zhi)(zhi)(zhi)意(yi)”者(zhe)(zhe),以(yi)无(wu)意(yi)义(yi)(yi)可推寻而知(zhi),故云(yun)意(yi)也(ye)(ye)(ye)(ye)。案《鱼(yu)丽(li)》,武(wu)王(wang)诗(shi)(shi)(shi)也(ye)(ye)(ye)(ye),而与(yu)《嘉(jia)鱼(yu)》间(jian)歌。《南陔(gai)》等三(san)(san)篇(pian)(pian)亦(yi)(yi)(yi)武(wu)王(wang)诗(shi)(shi)(shi)也(ye)(ye)(ye)(ye),乃在(zai)(zai)堂下笙(sheng)(sheng)(sheng)歌之(zhi)(zhi)(zhi)。是武(wu)王(wang)之(zhi)(zhi)(zhi)诗(shi)(shi)(shi)得(de)下管用(yong)(yong)之(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。《新宫(gong)》制礼(li)所(suo)(suo)用(yong)(yong),必在(zai)(zai)礼(li)前(qian)而作(zuo)(zuo),不(bu)知(zhi)武(wu)王(wang)诗(shi)(shi)(shi)也(ye)(ye)(ye)(ye)?成王(wang)诗(shi)(shi)(shi)也(ye)(ye)(ye)(ye)?此(ci)(ci)(ci)笺因(yin)亡(wang)(wang)(wang)诗(shi)(shi)(shi)事(shi)终而言(yan)(yan)之(zhi)(zhi)(zhi)耳(er),不(bu)谓当在(zai)(zai)成王(wang)诗(shi)(shi)(shi)中,故曰(yue)“无(wu)以(yi)知(zhi)其(qi)(qi)(qi)篇(pian)(pian)第(di)之(zhi)(zhi)(zhi)意(yi)也(ye)(ye)(ye)(ye)”。案《礼(li)·射义(yi)(yi)》,诸侯以(yi)《貍首》为(wei)节(jie)。以(yi)彼(bi)类之(zhi)(zhi)(zhi),当在(zai)(zai)《召南》。但《召南》无(wu)亡(wang)(wang)(wang)诗(shi)(shi)(shi)之(zhi)(zhi)(zhi)比,故郑於此(ci)(ci)(ci)言(yan)(yan)“辞(ci)(ci)(ci)义(yi)(yi)皆亡(wang)(wang)(wang)”者(zhe)(zhe),对(dui)六篇(pian)(pian)有义(yi)(yi)无(wu)辞(ci)(ci)(ci)。《新宫(gong)》并(bing)义(yi)(yi)亦(yi)(yi)(yi)无(wu),故言(yan)(yan)“皆亡(wang)(wang)(wang)”。不(bu)谓已为(wei)作(zuo)(zuo)序(xu),与(yu)经俱(ju)亡(wang)(wang)(wang)。若(ruo)子(zi)(zi)夏(xia)为(wei)之(zhi)(zhi)(zhi)作(zuo)(zuo)序(xu),何由辞(ci)(ci)(ci)及目(mu)篇(pian)(pian)并(bing)“六月”连序(xu)并(bing)无(wu)存(cun)者(zhe)(zhe)?以(yi)此(ci)(ci)(ci)知(zhi)孔(kong)子(zi)(zi)录而不(bu)得(de),子(zi)(zi)夏(xia)不(bu)为(wei)之(zhi)(zhi)(zhi)序(xu)也(ye)(ye)(ye)(ye)。《左传》昭二十(shi)(shi)五年,宋(song)公享(xiang)昭子(zi)(zi),赋《新宫(gong)》。计孔(kong)子(zi)(zi)时(shi)年三(san)(san)十(shi)(shi)馀(yu)矣,所(suo)(suo)以(yi)录不(bu)得(de)者(zhe)(zhe),诗(shi)(shi)(shi)之(zhi)(zhi)(zhi)逸亡(wang)(wang)(wang),必有积渐,当孔(kong)子(zi)(zi)之(zhi)(zhi)(zhi)时(shi),道衰(shuai)乐废,自宋(song)公赋《新宫(gong)》,至孔(kong)子(zi)(zi)定《诗(shi)(shi)(shi)》,三(san)(san)十(shi)(shi)馀(yu)年,其(qi)(qi)(qi)间(jian)足(zu)得(de)亡(wang)(wang)(wang)之(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。圣人虽无(wu)所(suo)(suo)不(bu)知(zhi),不(bu)得(de)以(yi)意(yi)录之(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。

《蓼萧》,泽及四海也。九夷、八狄、七戎、六蛮,谓之四海,国在九州之外,虽有大者,爵不过子。《虞书》曰:“州十有二师,外薄四海,咸建五长。”
  ○蓼(liao)音六。薄音博,诸本作(zuo)“外敷”,注(zhu)音芳夫反。四海(hai),海(hai)者晦也,地险,言其去中国险远,禀政教昏昧也。长(zhang),张(zhang)丈反。

[疏]“《蓼萧》四章,章六句”至“四海”。
  ○正义曰:作《蓼萧》诗者,谓时王者恩泽被及四海之国也,使四海无侵伐之忧,得风雨之节。《书传》称越常氏之译曰:“吾受命,吾国黄老曰:‘久矣,天之无烈风淫雨。’”意中国有圣人,远往朝之,是泽及四海之事。经四章,皆上二句是泽及四海。由其泽及,故其君来朝,王燕乐之,亦是泽及之事,故序总其目焉。经所陈,是四海君蒙其泽,而序漫言四海者,作者以四海诸侯朝王而得燕庆,故本其在国蒙泽,说其朝见光宠。序以王者恩及其君,不可遗其臣,见其通及上下,故直言四海以广之。
  ○笺“九夷”至“五长”。
  ○正义曰(yue):“九(jiu)(jiu)(jiu)(jiu)夷(yi)、八(ba)(ba)(ba)(ba)狄(di)、七(qi)戎(rong)(rong)(rong)、六(liu)(liu)(liu)(liu)蛮(man),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)海(hai)(hai)”,《释地》文(wen)(wen)(wen)(wen)(wen)。李(li)(li)巡(xun)(xun)(xun)曰(yue):“九(jiu)(jiu)(jiu)(jiu)夷(yi)在(zai)东方(fang)(fang)(fang)(fang),八(ba)(ba)(ba)(ba)狄(di)在(zai)北(bei)(bei)方(fang)(fang)(fang)(fang),七(qi)戎(rong)(rong)(rong)在(zai)西(xi)方(fang)(fang)(fang)(fang),六(liu)(liu)(liu)(liu)蛮(man)在(zai)南(nan)(nan)方(fang)(fang)(fang)(fang)。”孙炎曰(yue):“海(hai)(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言晦(hui),晦(hui)闇於(wu)(wu)礼(li)仪也(ye)(ye)(ye)。”《雒师(shi)谋》、《我应》注(zhu)(zhu)(zhu)皆与此(ci)同(tong)(tong)。《职(zhi)(zhi)方(fang)(fang)(fang)(fang)氏》及(ji)《布(bu)宪》注(zhu)(zhu)(zhu)亦(yi)引(yin)《尔(er)雅(ya)》云(yun)(yun)“九(jiu)(jiu)(jiu)(jiu)夷(yi)、八(ba)(ba)(ba)(ba)蛮(man)、六(liu)(liu)(liu)(liu)戎(rong)(rong)(rong)、五(wu)(wu)(wu)狄(di),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)海(hai)(hai)”。数(shu)(shu)既不(bu)(bu)(bu)(bu)同(tong)(tong),而俱云(yun)(yun)《尔(er)雅(ya)》,则(ze)《尔(er)雅(ya)》本有(you)(you)(you)两(liang)(liang)文(wen)(wen)(wen)(wen)(wen),今(jin)李(li)(li)巡(xun)(xun)(xun)所(suo)注(zhu)(zhu)(zhu)“谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)海(hai)(hai)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia),更三句(ju)云(yun)(yun)“八(ba)(ba)(ba)(ba)蛮(man)在(zai)南(nan)(nan)方(fang)(fang)(fang)(fang),六(liu)(liu)(liu)(liu)戎(rong)(rong)(rong)在(zai)西(xi)方(fang)(fang)(fang)(fang),五(wu)(wu)(wu)狄(di)在(zai)北(bei)(bei)方(fang)(fang)(fang)(fang)”。此(ci)三句(ju)唯李(li)(li)巡(xun)(xun)(xun)有(you)(you)(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),孙炎、郭璞诸本皆无也(ye)(ye)(ye)。李(li)(li)巡(xun)(xun)(xun)与郑(zheng)同(tong)(tong)时(shi)(shi),郑(zheng)读(du)《尔(er)雅(ya)》盖(gai)与巡(xun)(xun)(xun)同(tong)(tong),故(gu)(gu)(gu)(gu)或取上(shang)文(wen)(wen)(wen)(wen)(wen),或取下(xia)(xia)文(wen)(wen)(wen)(wen)(wen)也(ye)(ye)(ye)。《尔(er)雅(ya)》本有(you)(you)(you)二文(wen)(wen)(wen)(wen)(wen)者(zhe),由王(wang)所(suo)服国(guo)(guo)(guo)(guo)数(shu)(shu)不(bu)(bu)(bu)(bu)同(tong)(tong),故(gu)(gu)(gu)(gu)异(yi)文(wen)(wen)(wen)(wen)(wen)耳。亦(yi)不(bu)(bu)(bu)(bu)知九(jiu)(jiu)(jiu)(jiu)夷(yi)、八(ba)(ba)(ba)(ba)狄(di)、七(qi)戎(rong)(rong)(rong)、六(liu)(liu)(liu)(liu)蛮(man)正据(ju)何时(shi)(shi)也(ye)(ye)(ye)。此(ci)及(ji)《中候》直(zhi)言四(si)(si)(si)(si)海(hai)(hai),不(bu)(bu)(bu)(bu)列(lie)其(qi)(qi)数(shu)(shu),故(gu)(gu)(gu)(gu)引(yin)上(shang)文(wen)(wen)(wen)(wen)(wen)解之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。《职(zhi)(zhi)方(fang)(fang)(fang)(fang)》列(lie)其(qi)(qi)国(guo)(guo)(guo)(guo)数(shu)(shu),唯“五(wu)(wu)(wu)戎(rong)(rong)(rong)、六(liu)(liu)(liu)(liu)狄(di)”与《尔(er)雅(ya)》“六(liu)(liu)(liu)(liu)戎(rong)(rong)(rong)、五(wu)(wu)(wu)狄(di)”上(shang)下(xia)(xia)不(bu)(bu)(bu)(bu)同(tong)(tong),馀则(ze)相似(si),故(gu)(gu)(gu)(gu)据(ju)下(xia)(xia)文(wen)(wen)(wen)(wen)(wen)也(ye)(ye)(ye)。《布(bu)宪》则(ze)秋(qiu)官承夏官之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia),故(gu)(gu)(gu)(gu)同(tong)(tong)於(wu)(wu)《职(zhi)(zhi)方(fang)(fang)(fang)(fang)》焉(yan)(yan)。《周(zhou)(zhou)礼(li)》注(zhu)(zhu)(zhu)据(ju)《尔(er)雅(ya)》下(xia)(xia)文(wen)(wen)(wen)(wen)(wen)“八(ba)(ba)(ba)(ba)蛮(man)、六(liu)(liu)(liu)(liu)戎(rong)(rong)(rong)、五(wu)(wu)(wu)狄(di)”当四(si)(si)(si)(si)海(hai)(hai)者(zhe),以(yi)(yi)(yi)(yi)《明(ming)堂(tang)位》陈周(zhou)(zhou)公朝(chao)於(wu)(wu)明(ming)堂(tang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时(shi)(shi),其(qi)(qi)数(shu)(shu)与之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)等。是(shi)(shi)(shi)(shi)周(zhou)(zhou)时(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)验,故(gu)(gu)(gu)(gu)据(ju)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)焉(yan)(yan)。《明(ming)堂(tang)位》与《职(zhi)(zhi)方(fang)(fang)(fang)(fang)》不(bu)(bu)(bu)(bu)同(tong)(tong)者(zhe),《郑(zheng)志》答赵商云(yun)(yun):“戎(rong)(rong)(rong)狄(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)数(shu)(shu),或五(wu)(wu)(wu)或六(liu)(liu)(liu)(liu),两(liang)(liang)文(wen)(wen)(wen)(wen)(wen)异(yi)耳。《尔(er)雅(ya)》虽(sui)有(you)(you)(you),与周(zhou)(zhou)皆两(liang)(liang)数(shu)(shu)耳,无别(bie)国(guo)(guo)(guo)(guo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名,不(bu)(bu)(bu)(bu)甚明(ming),故(gu)(gu)(gu)(gu)不(bu)(bu)(bu)(bu)定之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)。”是(shi)(shi)(shi)(shi)郑(zheng)疑两(liang)(liang)文(wen)(wen)(wen)(wen)(wen)必有(you)(you)(you)一(yi)(yi)(yi)误,但无国(guo)(guo)(guo)(guo)数(shu)(shu)可明(ming),故(gu)(gu)(gu)(gu)不(bu)(bu)(bu)(bu)敢定之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳。四(si)(si)(si)(si)海(hai)(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)(wu)王(wang)者(zhe),世一(yi)(yi)(yi)见(jian)耳。此(ci)经(jing)说四(si)(si)(si)(si)海(hai)(hai)来朝(chao),应是(shi)(shi)(shi)(shi)摄政六(liu)(liu)(liu)(liu)年时(shi)(shi)事,当与《明(ming)堂(tang)位》同(tong)(tong)。直(zhi)以(yi)(yi)(yi)(yi)漫言四(si)(si)(si)(si)海(hai)(hai),故(gu)(gu)(gu)(gu)取《尔(er)雅(ya)》上(shang)句(ju)“谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)海(hai)(hai)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen)(wen)充(chong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。其(qi)(qi)实此(ci)当八(ba)(ba)(ba)(ba)蛮(man)、六(liu)(liu)(liu)(liu)戎(rong)(rong)(rong)、五(wu)(wu)(wu)狄(di)也(ye)(ye)(ye)。国(guo)(guo)(guo)(guo)在(zai)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)者(zhe),明(ming)四(si)(si)(si)(si)海(hai)(hai)不(bu)(bu)(bu)(bu)属九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou),其(qi)(qi)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)长(zhang)所(suo)不(bu)(bu)(bu)(bu)领,故(gu)(gu)(gu)(gu)《周(zhou)(zhou)礼(li)》曰(yue):“九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蕃国(guo)(guo)(guo)(guo),世一(yi)(yi)(yi)见(jian)。”是(shi)(shi)(shi)(shi)也(ye)(ye)(ye)。若(ruo)然,下(xia)(xia)文(wen)(wen)(wen)(wen)(wen)蛮(man)荆(jing)谓(wei)荆(jing)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蛮(man)。《尧典》曰(yue):“流(liu)共工于幽(you)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)。”注(zhu)(zhu)(zhu)云(yun)(yun):“幽(you)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou),北(bei)(bei)裔。”则(ze)四(si)(si)(si)(si)海(hai)(hai)亦(yi)有(you)(you)(you)在(zai)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)内(nei)(nei)(nei)者(zhe)矣。言外(wai)(wai)者(zhe),以(yi)(yi)(yi)(yi)大凡(fan)化内(nei)(nei)(nei)非州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)牧(mu)所(suo)领,则(ze)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)四(si)(si)(si)(si)海(hai)(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)(guo)(guo)(guo),其(qi)(qi)境所(suo)居,不(bu)(bu)(bu)(bu)妨在(zai)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)内(nei)(nei)(nei)。《禹(yu)贡(gong)》万里(li)大界(jie),尽(jin)以(yi)(yi)(yi)(yi)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)目之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)(gu)得有(you)(you)(you)荆(jing)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)蛮(man),及(ji)幽(you)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)为(wei)北(bei)(bei)裔也(ye)(ye)(ye)。《曲礼(li)》曰(yue):“其(qi)(qi)在(zai)东夷(yi)、北(bei)(bei)狄(di)、西(xi)戎(rong)(rong)(rong)、南(nan)(nan)蛮(man),虽(sui)大曰(yue)子(zi)。”是(shi)(shi)(shi)(shi)虽(sui)有(you)(you)(you)大者(zhe),爵(jue)不(bu)(bu)(bu)(bu)过子(zi)也(ye)(ye)(ye)。大者(zhe)曰(yue)子(zi),小(xiao)者(zhe)曰(yue)男(nan)而已。《左传(chuan)》曰(yue):“骊戎(rong)(rong)(rong),男(nan)。”是(shi)(shi)(shi)(shi)也(ye)(ye)(ye)。若(ruo)殷(yin)爵(jue)三等,无子(zi)、男(nan),则(ze)四(si)(si)(si)(si)夷(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)君为(wei)伯(bo)爵(jue)也(ye)(ye)(ye)。而《书(shu)序》曰(yue):“武王(wang)胜(sheng)殷(yin),巢伯(bo)来朝(chao)。”注(zhu)(zhu)(zhu)云(yun)(yun):“巢伯(bo),南(nan)(nan)方(fang)(fang)(fang)(fang)诸侯,世一(yi)(yi)(yi)见(jian)者(zhe)。”以(yi)(yi)(yi)(yi)武王(wang)即位来朝(chao),是(shi)(shi)(shi)(shi)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)外(wai)(wai)为(wei)伯(bo)。又(you)《虞书(shu)》曰(yue)“州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)有(you)(you)(you)十(shi)(shi)(shi)二师(shi),外(wai)(wai)薄(bo)四(si)(si)(si)(si)海(hai)(hai),咸建五(wu)(wu)(wu)长(zhang)”。明(ming)四(si)(si)(si)(si)海(hai)(hai)是(shi)(shi)(shi)(shi)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)也(ye)(ye)(ye)。何者(zhe)?既言“州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)十(shi)(shi)(shi)有(you)(you)(you)二师(shi)”,是(shi)(shi)(shi)(shi)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)内(nei)(nei)(nei)立师(shi)也(ye)(ye)(ye)。又(you)曰(yue)“外(wai)(wai)薄(bo)四(si)(si)(si)(si)海(hai)(hai),咸建五(wu)(wu)(wu)长(zhang)”,是(shi)(shi)(shi)(shi)四(si)(si)(si)(si)海(hai)(hai)在(zai)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)矣。所(suo)引(yin)者(zhe),《皋陶谟》文(wen)(wen)(wen)(wen)(wen)也(ye)(ye)(ye)。检郑(zheng)所(suo)注(zhu)(zhu)(zhu)《尚书(shu)》经(jing)作(zuo)“外(wai)(wai)薄(bo)”,今(jin)定本作(zuo)“外(wai)(wai)敷”,恐非也(ye)(ye)(ye)。彼注(zhu)(zhu)(zhu)云(yun)(yun):“九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou),州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)立十(shi)(shi)(shi)二人为(wei)诸侯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)师(shi),以(yi)(yi)(yi)(yi)佐其(qi)(qi)牧(mu)。外(wai)(wai)则(ze)五(wu)(wu)(wu)国(guo)(guo)(guo)(guo)立长(zhang),使各(ge)守其(qi)(qi)职(zhi)(zhi)。”此(ci)“建五(wu)(wu)(wu)长(zhang)”,即《下(xia)(xia)曲礼(li)》所(suo)谓(wei)子(zi),故(gu)(gu)(gu)(gu)彼注(zhu)(zhu)(zhu)云(yun)(yun):“子(zi)谓(wei)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)外(wai)(wai)长(zhang)也(ye)(ye)(ye)。天子(zi)亦(yi)选其(qi)(qi)诸侯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)贤(xian)者(zhe)以(yi)(yi)(yi)(yi)为(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)子(zi),子(zi)犹牧(mu)。”是(shi)(shi)(shi)(shi)也(ye)(ye)(ye)。案(an)彼上(shang)云(yun)(yun):“弼成(cheng)五(wu)(wu)(wu)服,至于五(wu)(wu)(wu)千(qian)。”郑(zheng)以(yi)(yi)(yi)(yi)为(wei),禹(yu)治水辅成(cheng)五(wu)(wu)(wu)服,土(tu)方(fang)(fang)(fang)(fang)万里(li)。以(yi)(yi)(yi)(yi)七(qi)千(qian)里(li)内(nei)(nei)(nei)为(wei)九(jiu)(jiu)(jiu)(jiu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou),七(qi)七(qi)四(si)(si)(si)(si)十(shi)(shi)(shi)九(jiu)(jiu)(jiu)(jiu)千(qian)里(li)者(zhe)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)方(fang)(fang)(fang)(fang)四(si)(si)(si)(si)十(shi)(shi)(shi)九(jiu)(jiu)(jiu)(jiu),以(yi)(yi)(yi)(yi)其(qi)(qi)一(yi)(yi)(yi)为(wei)畿(ji)内(nei)(nei)(nei),馀四(si)(si)(si)(si)十(shi)(shi)(shi)八(ba)(ba)(ba)(ba),八(ba)(ba)(ba)(ba)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)分之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),各(ge)得方(fang)(fang)(fang)(fang)千(qian)里(li)者(zhe)六(liu)(liu)(liu)(liu)。计一(yi)(yi)(yi)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)方(fang)(fang)(fang)(fang)百(bai)(bai)(bai)(bai)里(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)(guo)(guo)(guo)二百(bai)(bai)(bai)(bai),七(qi)十(shi)(shi)(shi)里(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)(guo)(guo)(guo)四(si)(si)(si)(si)百(bai)(bai)(bai)(bai),五(wu)(wu)(wu)十(shi)(shi)(shi)里(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)(guo)(guo)(guo)八(ba)(ba)(ba)(ba)百(bai)(bai)(bai)(bai)。计一(yi)(yi)(yi)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)有(you)(you)(you)一(yi)(yi)(yi)千(qian)四(si)(si)(si)(si)百(bai)(bai)(bai)(bai)国(guo)(guo)(guo)(guo),以(yi)(yi)(yi)(yi)二百(bai)(bai)(bai)(bai)国(guo)(guo)(guo)(guo)为(wei)名山大川不(bu)(bu)(bu)(bu)封之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)地,馀有(you)(you)(you)一(yi)(yi)(yi)千(qian)二百(bai)(bai)(bai)(bai)国(guo)(guo)(guo)(guo),以(yi)(yi)(yi)(yi)百(bai)(bai)(bai)(bai)国(guo)(guo)(guo)(guo)立一(yi)(yi)(yi)师(shi),故(gu)(gu)(gu)(gu)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)有(you)(you)(you)十(shi)(shi)(shi)二师(shi)。郑(zheng)又(you)云(yun)(yun):“八(ba)(ba)(ba)(ba)州(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)(zhou)九(jiu)(jiu)(jiu)(jiu)千(qian)六(liu)(liu)(liu)(liu)百(bai)(bai)(bai)(bai)国(guo)(guo)(guo)(guo),又(you)四(si)(si)(si)(si)百(bai)(bai)(bai)(bai)国(guo)(guo)(guo)(guo)在(zai)畿(ji)内(nei)(nei)(nei),以(yi)(yi)(yi)(yi)子(zi)、男(nan)备(bei)其(qi)(qi)数(shu)(shu)。”是(shi)(shi)(shi)(shi)郑(zheng)计充(chong)“禹(yu)会诸侯于涂山,执(zhi)玉帛者(zhe)万国(guo)(guo)(guo)(guo)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen)(wen)。

蓼彼萧斯,零露湑兮。兴也。蓼,长大貌。萧,蒿也。湑湑然,萧上露貌。笺云:兴者,萧,香物之微者,喻四海之诸侯,亦国君之贱者。露者,天所以润万物,喻王者恩泽,不为远国则不及也。
  ○湑,息(xi)叙反。长如字(zi),又(you)张(zhang)丈反。为,于(yu)伪反。既(ji)见君子,我心(xin)(xin)写(xie)兮。输写(xie)其心(xin)(xin)也。笺云:既(ji)见君子者(zhe),远国(guo)之君朝见於天子也。我心(xin)(xin)写(xie)者(zhe),舒其情意(yi),无(wu)留恨也。

燕笑语兮,是以(yi)有(you)誉(yu)处兮。笺云:天子与(yu)之燕而(er)笑语,则远(yuan)国之君各得其所,是以(yi)称(cheng)扬(yang)德美,使声誉(yu)常处天子。

[疏]“蓼彼”至“处兮”。
  ○正义曰:言蓼然长大者,彼萧斯也。此萧所以得长大者,由天以善露润之,使其上露湑湑然盛兮,以故得其长大耳。以兴得所者,彼四夷之君。此四夷之君所以得所者,由王以恩泽及之,使其恩泽丰多,故令其得所耳。然此萧是香物之微者,天不以其微而不润也,喻四海诸侯乃国君之贱者,王不以其贱而不及也。远国既蒙王泽,乃来朝见,自言己既得朝见君子之王者,我心则舒写尽兮,无复留恨。在国恐不得见,今来得见,则意尽也。朝之后,王又与之燕饮而笑语兮。感王之恩,皆称扬王之德美,是以使王得有声誉,又常处天子之位兮。言为天子所保,不忧危亡也。
  ○传“萧蒿”至“露貌”。
  ○正义曰:《释草》云:“萧,荻也。”李巡曰:“荻,一名萧。”郭璞曰:“即蒿也。”下章“瀼瀼”、“泥泥”皆重言,故此以为“湑湑”也。湑湑,露在物之状,故为萧上露貌。
  ○笺“萧香”至“贱者”。
  ○正义(yi)曰(yue)(yue)(yue):《生(sheng)民》曰(yue)(yue)(yue):“取萧祭脂(zhi)。”《郊特(te)牲》曰(yue)(yue)(yue):“爇萧合馨香。”是(shi)萧为香物也。虽香,而是(shi)物之(zhi)微者(zhe)(zhe),以喻(yu)四(si)海诸侯亦(yi)是(shi)国君之(zhi)贱者(zhe)(zhe)。

蓼彼萧斯,零露瀼瀼。瀼瀼,露蕃貌。
  ○瀼,如羊反,徐又乃刚反。蕃音烦。既见君子,为龙为光。龙,宠也。笺云:为宠为光,言天子恩泽光耀,被及己也。
  ○被,皮(pi)寄反。

其德不(bu)爽,寿考(kao)不(bu)忘。爽,差也。

[疏]“既见”至“不忘”。
  ○正义(yi)曰:言远国(guo)之君,蒙王恩泽,今(jin)皆来(lai)朝。既得(de)见(jian)君子之王者,为君所(suo)宠遇,为君所(suo)光荣,得(de)其恩意,又燕见(jian)笑语,使四(si)海称颂之不忘也。

蓼彼萧斯,零露泥泥。泥泥,霑濡也。
  ○泥,乃礼反。既见君子,孔燕岂弟。岂,乐。弟,易也。笺云:孔,甚。燕,安也。
  ○岂(qi),开(kai)在反,本亦作“恺”,下同(tong),后“岂(qi)弟”放此。弟如(ru)字,本亦作“悌”,音同(tong),后皆放此。乐音洛,下篇同(tong)。易(yi),夷豉反。

宜兄宜弟(di),令(ling)德寿(shou)岂。为兄亦宜,为弟(di)亦宜。

[疏]“既见”至“寿岂”。
  ○正义(yi)曰:远(yuan)国(guo)之(zhi)君既(ji)朝(chao)见(jian)君子(zi)(zi),为君子(zi)(zi)所接遇,故(gu)皆(jie)甚安,而情又喜(xi)乐以怡易也(ye)。君子(zi)(zi)既(ji)接,远(yuan)国(guo)得所,而又燕(yan)见(jian),以尽其(qi)欢,是君子(zi)(zi)为人(ren)之(zhi)能(neng),宜(yi)为人(ren)兄,宜(yi)为人(ren)弟。随(sui)其(qi)所为,皆(jie)得其(qi)宜(yi),故(gu)能(neng)有善德之(zhi)誉,寿凯乐之(zhi)福也(ye)。

蓼彼萧斯,零露浓浓。浓浓,厚貌。
  ○浓,奴同反(fan),又女龙反(fan)。

既见君子,鞗革氵中氵中。和鸾雍雍,万福攸同。鞗,辔也。革,辔首也。氵中氵中,垂饰貌。在轼曰和。在镳曰鸾。笺云:此说天子之车饰者,诸侯燕见天子,天子必乘车迎于门,是以云然。攸,所也。
  ○鞗,徒彫(diao)反(fan)。氵(shui)中,直弓反(fan),徐音(yin)同(tong),又(you)音(yin)敕弓反(fan)。轼音(yin)式。镳(biao),彼苗(miao)反(fan)。

[疏]“既见”至“攸同”。
  ○正义曰:言远国之君,既见君子之王者,又蒙垂意燕见於己,说其燕见之车饰。君子所乘燕见之车,鞗皮以为辔首之革,垂之冲冲然。其在轼之和铃,与衡镳之八鸾,其声雍雍然。乘是车服,屈己之尊,降接卑贱,恩遇若是,是王为主得所,故宜为万福之所同,皆得归聚之。
  ○传“鞗辔也”至“曰鸾”。
  ○正义曰:《释器》云:“辔首谓之革。”郭璞曰:“辔靶也。”然则马辔所靶之外有馀而垂者谓之革,鞗皮为之,故云鞗革。辔首垂也,鞗革即言冲冲,故知垂饰貌。在轼曰和,和亦铃也,以其与鸾相应和,故《载见》曰“和铃央央”,是也。在镳曰鸾,谓鸾铃置於马之镳。郭璞曰:“镳,马勒傍铁也。”言置铃於马口之两傍,此无文也,故郑不从之。《礼记》注云:“鸾在衡。”《驷铁》笺云:“置鸾於镳,异於乘车。”是郑以乘车之鸾不在镳,知此天子所乘以迎宾,则亦乘车也,鸾不当在镳矣。此笺不易之者,以《驷铁》已明之,此从可知也。
  ○笺“此说”至“然”。
  ○正(zheng)义曰:既(ji)(ji)见(jian)(jian)(jian)(jian)(jian)君子(zi)(zi),即言(yan)鞗革冲冲,和鸾雍雍,是见(jian)(jian)(jian)(jian)(jian)君子(zi)(zi)车(che)(che)(che)(che)(che)上有此(ci)饰(shi),故(gu)知(zhi)说天子(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)车(che)(che)(che)(che)(che)饰(shi)也(ye)(ye)。解所以得(de)见(jian)(jian)(jian)(jian)(jian)天子(zi)(zi)车(che)(che)(che)(che)(che)饰(shi)者(zhe),以诸(zhu)侯(hou)(hou)(hou)(hou)燕(yan)(yan)见(jian)(jian)(jian)(jian)(jian)天子(zi)(zi),必以车(che)(che)(che)(che)(che)迎(ying)於门,是以云然。此(ci)既(ji)(ji)见(jian)(jian)(jian)(jian)(jian)天子(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)为(wei)朝(chao)见(jian)(jian)(jian)(jian)(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后,则(ze)(ze)燕(yan)(yan)见(jian)(jian)(jian)(jian)(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),皆(jie)是见(jian)(jian)(jian)(jian)(jian)君子(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi),故(gu)蒙上既(ji)(ji)见(jian)(jian)(jian)(jian)(jian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)也(ye)(ye)。知(zhi)燕(yan)(yan)见(jian)(jian)(jian)(jian)(jian)迎(ying)诸(zhu)侯(hou)(hou)(hou)(hou)者(zhe),以王唯(wei)觐礼(li)不下(xia)堂而见(jian)(jian)(jian)(jian)(jian)诸(zhu)侯(hou)(hou)(hou)(hou)耳,其朝(chao)宗当(dang)迎(ying)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)《秋官(guan)·大行人》说车(che)(che)(che)(che)(che)迎(ying)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法,宾主步数(shu)。彼六(liu)服诸(zhu)侯(hou)(hou)(hou)(hou)尚有车(che)(che)(che)(che)(che)迎(ying),则(ze)(ze)四夷之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)君车(che)(che)(che)(che)(che)迎(ying)可知(zhi)。燕(yan)(yan)主欢心,不可不接(jie)。既(ji)(ji)然迎(ying)接(jie),不得(de)无车(che)(che)(che)(che)(che),故(gu)《燕(yan)(yan)礼(li)》云:“若四方之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宾,公迎(ying)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)于大门内。”是燕(yan)(yan)有迎(ying)法也(ye)(ye)。以唯(wei)首章言(yan)“燕(yan)(yan)笑(xiao)语兮”,是燕(yan)(yan)时事(shi),故(gu)知(zhi)此(ci)见(jian)(jian)(jian)(jian)(jian)车(che)(che)(che)(che)(che)饰(shi)亦是燕(yan)(yan)时事(shi)。案《大行人》上公九(jiu)(jiu)命,贰车(che)(che)(che)(che)(che)九(jiu)(jiu)乘(cheng),介九(jiu)(jiu)人,礼(li)九(jiu)(jiu)牢,朝(chao)位宾主之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)间九(jiu)(jiu)十步,立(li)当(dang)车(che)(che)(che)(che)(che)轵(zhi),摈者(zhe)五(wu)人。侯(hou)(hou)(hou)(hou)、伯以七为(wei)节,立(li)当(dang)前侯(hou)(hou)(hou)(hou),摈者(zhe)四人。子(zi)(zi)、男以五(wu)为(wei)节,立(li)当(dang)车(che)(che)(che)(che)(che)衡(heng),摈者(zhe)三(san)人。注云:“王立(li)当(dang)轸。”又郑注《下(xia)曲礼(li)》以春夏受(shou)贽於朝(chao),受(shou)享(xiang)於庙(miao),以生(sheng)气文(wen)也(ye)(ye)。秋冬(dong)一受(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於庙(miao),杀气质(zhi)也(ye)(ye)。郑又以觐礼(li)不出(chu)迎(ying),诸(zhu)侯(hou)(hou)(hou)(hou)则(ze)(ze)冬(dong)遇亦不迎(ying)。然则(ze)(ze)秋冬(dong)燕(yan)(yan)见(jian)(jian)(jian)(jian)(jian)亦无出(chu)迎(ying)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)法也(ye)(ye)。

《蓼萧》四章,章六句。

《湛露》,天子燕诸侯也。燕,谓与之燕饮酒也。诸侯朝觐会同,天子与之燕,所以示慈惠。
  ○湛(zhan),直(zhi)减反。

[疏]“湛露”至“诸侯”。
  ○正义曰:作(zuo)《湛(zhan)露(lu)》诗(shi)者,天(tian)(tian)子(zi)(zi)燕(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)也(ye)。诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)来朝,天(tian)(tian)子(zi)(zi)与之(zhi)(zhi)(zhi)(zhi)(zhi)燕(yan)(yan)饮,美其(qi)事而歌(ge)之(zhi)(zhi)(zhi)(zhi)(zhi)。经虽(sui)(sui)(sui)分(fen)别同(tong)姓(xing)(xing)庶(shu)姓(xing)(xing)二(er)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)后,皆是天(tian)(tian)子(zi)(zi)燕(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)事也(ye)。《蓼(liao)萧》序不(bu)(bu)云(yun)天(tian)(tian)子(zi)(zi),此(ci)及《彤弓》独言(yan)(yan)(yan)天(tian)(tian)子(zi)(zi)者,此(ci)及《彤弓》燕(yan)(yan)赐诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)身,既言(yan)(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou),不(bu)(bu)得不(bu)(bu)言(yan)(yan)(yan)天(tian)(tian)子(zi)(zi)以(yi)对之(zhi)(zhi)(zhi)(zhi)(zhi)。《蓼(liao)萧》序不(bu)(bu)言(yan)(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou),文无(wu)所对,故不(bu)(bu)言(yan)(yan)(yan)天(tian)(tian)子(zi)(zi)也(ye)。四(si)章(zhang)(zhang)(zhang)(zhang)虽(sui)(sui)(sui)皆说天(tian)(tian)子(zi)(zi)燕(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)事,而皆首章(zhang)(zhang)(zhang)(zhang)见天(tian)(tian)子(zi)(zi)於(wu)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)义,下三(san)章(zhang)(zhang)(zhang)(zhang)见诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)於(wu)天(tian)(tian)子(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)事。首章(zhang)(zhang)(zhang)(zhang)言(yan)(yan)(yan)王(wang)燕(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou),虽(sui)(sui)(sui)至(zhi)於(wu)夜(ye),留与饮燕(yan)(yan),无(wu)问同(tong)姓(xing)(xing)异(yi)姓(xing)(xing),皆不(bu)(bu)醉不(bu)(bu)归,是天(tian)(tian)子(zi)(zi)恩厚之(zhi)(zhi)(zhi)(zhi)(zhi)义也(ye)。下三(san)章(zhang)(zhang)(zhang)(zhang)乃(nai)分(fen)别说之(zhi)(zhi)(zhi)(zhi)(zhi)。二(er)章(zhang)(zhang)(zhang)(zhang)言(yan)(yan)(yan)同(tong)姓(xing)(xing)则成夜(ye)饮之(zhi)(zhi)(zhi)(zhi)(zhi)礼,非同(tong)姓(xing)(xing)让(rang)之(zhi)(zhi)(zhi)(zhi)(zhi)则止。三(san)章(zhang)(zhang)(zhang)(zhang)言(yan)(yan)(yan)庶(shu)姓(xing)(xing)。卒章(zhang)(zhang)(zhang)(zhang)言(yan)(yan)(yan)二(er)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)后不(bu)(bu)得成其(qi)夜(ye)饮,故云(yun)善(shan)德善(shan)仪,言(yan)(yan)(yan)其(qi)不(bu)(bu)至(zhi)於(wu)醉也(ye)。首章(zhang)(zhang)(zhang)(zhang)直言(yan)(yan)(yan)“湛(zhan)湛(zhan)露(lu)斯(si)”,不(bu)(bu)指所在(zai)之(zhi)(zhi)(zhi)(zhi)(zhi)物,总下章(zhang)(zhang)(zhang)(zhang)云(yun)草木也(ye),故下章(zhang)(zhang)(zhang)(zhang)各(ge)言(yan)(yan)(yan)草木以(yi)充之(zhi)(zhi)(zhi)(zhi)(zhi)。以(yi)同(tong)姓(xing)(xing)一(yi)类,故广举丰(feng)草。庶(shu)姓(xing)(xing)非一(yi)族(zu)之(zhi)(zhi)(zhi)(zhi)(zhi)人,喻以(yi)异(yi)类之(zhi)(zhi)(zhi)(zhi)(zhi)木。二(er)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)后,同(tong)为天(tian)(tian)子(zi)(zi)所尊,譬之(zhi)(zhi)(zhi)(zhi)(zhi)同(tong)类之(zhi)(zhi)(zhi)(zhi)(zhi)木。各(ge)取其(qi)所象也(ye)。丰(feng)草、杞棘言(yan)(yan)(yan)露(lu)在(zai),桐、椅不(bu)(bu)言(yan)(yan)(yan)露(lu)在(zai),承上露(lu)在(zai),可知(zhi)天(tian)(tian)子(zi)(zi)燕(yan)(yan)诸(zhu)(zhu)(zhu)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)义备(bei)於(wu)此(ci)矣(yi)。不(bu)(bu)言(yan)(yan)(yan)异(yi)姓(xing)(xing)与三(san)恪(ke)者,兄弟甥舅礼不(bu)(bu)同(tong),要夜(ye)饮之(zhi)(zhi)(zhi)(zhi)(zhi)义,非宗不(bu)(bu)可,则异(yi)姓(xing)(xing)从(cong)庶(shu)姓(xing)(xing)礼也(ye)。三(san)恪(ke)卑於(wu)二(er)代,其(qi)亦在(zai)异(yi)姓(xing)(xing)中。

湛湛露斯,匪阳不晞。兴也。湛湛,露茂盛貌。阳,日也。晞,乾也。露虽湛湛然,见阳则乾。笺云:兴者,露之在物湛湛然,使物柯叶低垂。喻诸侯受燕爵,其义有似醉之貌。诸侯旅酬之则犹然。唯天子赐爵则貌变,肃敬承命,有似露见日而晞也。
  ○晞音希。

厌厌夜饮,不醉无归。厌厌,安也。夜饮,私燕也。宗子将有事,则族人皆侍。不醉而出,是不亲也。醉而不出,是渫宗也。笺云:天子燕诸侯之礼亡,此假宗子与族人燕为说尔。族人犹群臣也,其醉不出,不醉出,犹诸侯之仪也。饮酒至夜,犹云“不醉无归”,此天子於诸侯之义。燕饮之礼,宵则两阶及庭门皆设大烛焉。
  ○厌,於盐反,《韩诗》作“愔(yin)愔(yin)”,和悦之貌。渫(xie),息(xi)列反。

[疏]“湛湛”至“无归”。
  ○正义曰:湛湛然在物上者,露斯也。此物得露而湛湛然,柯叶低垂,非见日之阳则不得乾而舒放也。以兴诸侯受王燕饮而嵬瓘然威仪纵弛,非天子之赐爵,则不承命而严肃也。是王燕诸侯恩厚,至於厌厌安闲之夜,尚与燕饮。其意殷勤以留宾客,言不至於醉不得归也。
  ○传“湛湛”至“阳日”。
  ○正义曰:此在物而湛湛,是盛也。兴王隆厚於诸侯,故以盛为喻。以阳为乾物,故知日也。
  ○笺“露之”至“而晞”。
  ○正义曰:露之所霑,必在草木。此言所在,以总下文,故笺亦顺经直言在物。物正谓下章丰草、杞棘也。柯谓枝也。露在於叶,则令柯亦低,故言柯叶低垂,草木通然,非木柯而草叶也。此燕诸侯之诗,露比王燕诸侯;物得露而低,犹诸侯得酒而醉,故喻诸侯受燕爵,其威仪有似醉之貌也。其醉必在燕末,诸侯旅酬则然。以举行旅酬、燕末之事,故以露见日而乾,喻诸侯有承命之事燕之。天子有命,唯赐爵耳,故言“唯天子赐爵则貌变,肃敬承命,有似露见日而乾也”。
  ○传“夜饮”至“渫宗”。
  ○正义曰:《楚茨》云:“备言燕私。”传曰:“燕而尽其私恩。”明夜饮者,亦君留而尽私恩之义,故言燕私也。解夜饮之意,言宗子将有事,族人皆入侍,宗子或与之图事,则当饮之酒。若宗子不饮之酒,使不醉而出,是不亲族人也。若族人饮宗子酒,至醉仍不出,是渫慢宗子也。言此者,明宗子之义,族人虽醉,尚留之饮。族人之义,虽不至醉,亦当辞出,不得尽宗子之意。是主法自当留宾,宾则可以辞主去。天子於诸侯,义亦当然。《书传》曰:“既侍其宗,然后得燕。燕私者何?已而与族人饮。饮而不醉是不亲,醉而不出是不敬。”与此传同。毛、伏俱大儒,当各有所据而言也。
  ○笺“天子”至“大烛焉”。
  ○正义(yi)曰:申毛之(zhi)(zhi)(zhi)(zhi)(zhi)意,言传所称宗(zong)子(zi)饮(yin)族(zu)(zu)人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)事者(zhe),以(yi)天(tian)子(zi)燕(yan)(yan)(yan)诸(zhu)(zhu)(zhu)(zhu)侯之(zhi)(zhi)(zhi)(zhi)(zhi)礼亡(wang),此假宗(zong)子(zi)与族(zu)(zu)人(ren)(ren)燕(yan)(yan)(yan)为(wei)说耳。以(yi)天(tian)子(zi)比(bi)宗(zong)子(zi),族(zu)(zu)人(ren)(ren)比(bi)群臣,是(shi)假讬之(zhi)(zhi)(zhi)(zhi)(zhi)也。族(zu)(zu)人(ren)(ren)至(zhi)醉,而有出(chu)、有不出(chu)之(zhi)(zhi)(zhi)(zhi)(zhi)二涂,犹诸(zhu)(zhu)(zhu)(zhu)侯至(zhi)醉,亦当(dang)辞出(chu)。若(ruo)不辞出(chu),是(shi)渫慢王也,是(shi)以(yi)诸(zhu)(zhu)(zhu)(zhu)侯皆当(dang)辞出(chu)。但(dan)王得其辞,异姓则听之(zhi)(zhi)(zhi)(zhi)(zhi)出(chu),同(tong)姓则留(liu)之(zhi)(zhi)(zhi)(zhi)(zhi)饮(yin)也。又解燕(yan)(yan)(yan)饮(yin)当(dang)以(yi)昼,所以(yi)淫(yin)饮(yin)至(zhi)夜(ye)(ye),犹云不醉不归者(zhe),此天(tian)子(zi)於(wu)诸(zhu)(zhu)(zhu)(zhu)侯之(zhi)(zhi)(zhi)(zhi)(zhi)义(yi)。言天(tian)子(zi)与诸(zhu)(zhu)(zhu)(zhu)侯为(wei)主,虽终日(ri)而未尽欢,故留(liu)之(zhi)(zhi)(zhi)(zhi)(zhi)夜(ye)(ye)饮(yin),使至(zhi)於(wu)必(bi)醉也。燕(yan)(yan)(yan)饮(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)礼,宵则两阶(jie)(jie)及(ji)庭门皆设(she)大烛(zhu)(zhu)(zhu),是(shi)燕(yan)(yan)(yan)必(bi)至(zhi)夜(ye)(ye),故欲(yu)留(liu)之(zhi)(zhi)(zhi)(zhi)(zhi)夜(ye)(ye)饮(yin)也。《燕(yan)(yan)(yan)礼》曰:“宵则庶子(zi)执烛(zhu)(zhu)(zhu)於(wu)阼阶(jie)(jie)上(shang),甸人(ren)(ren)执大烛(zhu)(zhu)(zhu)於(wu)庭,阍(hun)人(ren)(ren)为(wei)烛(zhu)(zhu)(zhu)於(wu)门外。”是(shi)两阶(jie)(jie)门庭皆有烛(zhu)(zhu)(zhu)也。彼两阶(jie)(jie)与门言执烛(zhu)(zhu)(zhu),唯(wei)庭言大烛(zhu)(zhu)(zhu),此云皆设(she)大烛(zhu)(zhu)(zhu)者(zhe),因彼有大烛(zhu)(zhu)(zhu),总而言之(zhi)(zhi)(zhi)(zhi)(zhi)。

湛湛露斯,在彼丰草。厌厌夜饮,在宗载考。丰,茂也。夜饮必於宗室。笺云:丰草,喻同姓诸侯也。载之言则也。考,成也。夜饮之礼,在宗室同姓诸侯则成之,於庶姓其让之则止。昔者,陈敬仲饮桓公酒而乐,桓公命以火继之。敬仲曰:“臣卜其昼,未卜其夜。”於是乃止。此之谓不成也。
  ○饮桓(huan),於(wu)鸩反。

[疏]“湛湛”至“载考”。
  ○正义曰:湛湛然者,彼露斯也。此露在彼丰草之上,丰草得露则湛湛然,柯叶低垂,以兴王之燕饮於彼同姓诸侯,此同姓诸侯得王燕饮,则威仪宽纵也。王与欢酣,至於厌厌安闲之夜,留之私饮,虽则辞让,以其宗室之故,则留之而成饮,不许其让,以崇亲厚焉。
  ○笺“夜饮”至“不成”。
  ○正义曰(yue):郑以(yi)经言(yan)“载考”,言(yan)“则(ze)成(cheng)”,对有不(bu)(bu)成(cheng)者(zhe)。既天子欲留之(zhi)(zhi)(zhi),而有不(bu)(bu)成(cheng)者(zhe),明是(shi)宾让(rang)之(zhi)(zhi)(zhi)也(ye)(ye)(ye),故(gu)言(yan)“夜(ye)(ye)饮(yin)之(zhi)(zhi)(zhi)礼,在宗室同(tong)(tong)姓(xing)(xing)诸(zhu)(zhu)(zhu)侯则(ze)成(cheng)之(zhi)(zhi)(zhi),於庶(shu)姓(xing)(xing)让(rang)之(zhi)(zhi)(zhi)则(ze)止(zhi)”也(ye)(ye)(ye)。独(du)言(yan)庶(shu)姓(xing)(xing),除(chu)同(tong)(tong)姓(xing)(xing)皆耳,故(gu)以(yi)庶(shu)姓(xing)(xing)总之(zhi)(zhi)(zhi)。昔者(zhe),陈(chen)敬(jing)仲(zhong)饮(yin)桓(huan)(huan)(huan)公(gong)(gong)酒(jiu)(jiu),至於是(shi)止(zhi)。庄二(er)十二(er)年《左传(chuan)》有其事(shi),引之(zhi)(zhi)(zhi)以(yi)证(zheng)异姓(xing)(xing)不(bu)(bu)得成(cheng)夜(ye)(ye)饮(yin)之(zhi)(zhi)(zhi)义,故(gu)云(yun)此(ci)之(zhi)(zhi)(zhi)谓(wei)不(bu)(bu)成(cheng)也(ye)(ye)(ye)。饮(yin)桓(huan)(huan)(huan)公(gong)(gong)酒(jiu)(jiu)者(zhe),桓(huan)(huan)(huan)公(gong)(gong)至敬(jing)仲(zhong)之(zhi)(zhi)(zhi)家,而敬(jing)仲(zhong)饮(yin)之(zhi)(zhi)(zhi)酒(jiu)(jiu)也(ye)(ye)(ye),故(gu)《郑志》答张逸云(yun):“时桓(huan)(huan)(huan)公(gong)(gong)馆(guan)(guan)敬(jing)仲(zhong),若哀(ai)公(gong)(gong)馆(guan)(guan)孔子之(zhi)(zhi)(zhi)类。”杜预亦云(yun):“桓(huan)(huan)(huan)公(gong)(gong)贤(xian)敬(jing)仲(zhong)之(zhi)(zhi)(zhi)故(gu),幸贤(xian)人(ren)之(zhi)(zhi)(zhi)家。”是(shi)也(ye)(ye)(ye)。言(yan)卜(bu)昼、不(bu)(bu)卜(bu)夜(ye)(ye)者(zhe),服虔云(yun):“臣享君(jun)(jun)必卜(bu),示敬(jing)慎也(ye)(ye)(ye)。”此(ci)燕诸(zhu)(zhu)(zhu)侯,王(wang)为之(zhi)(zhi)(zhi)主,彼桓(huan)(huan)(huan)公(gong)(gong)饮(yin)酒(jiu)(jiu),敬(jing)仲(zhong)为主,而得证(zheng)此(ci)者(zhe),君(jun)(jun)适其臣,君(jun)(jun)为主人(ren),其进(jin)退在君(jun)(jun)所裁(cai),敬(jing)仲(zhong)之(zhi)(zhi)(zhi)辞与诸(zhu)(zhu)(zhu)侯之(zhi)(zhi)(zhi)让(rang)同(tong)(tong),故(gu)得为证(zheng)也(ye)(ye)(ye)。

湛湛露斯(si),在彼杞棘。显(xian)允君子,莫(mo)不令(ling)德(de)。笺云:杞也(ye)棘也(ye)异(yi)类(lei),喻庶姓诸(zhu)侯也(ye)。令(ling),善(shan)也(ye)。无不善(shan)其德(de),言饮(yin)酒不至於(wu)醉。

[疏]“湛湛”至“令德”。
  ○正义曰:湛湛然者,露(lu)斯。此露(lu)在(zai)此杞棘之(zhi)木,此杞棘之(zhi)木得露(lu)则(ze)湛湛然,柯(ke)叶低垂,以(yi)兴王之(zhi)燕(yan)饮(yin)在(zai)彼庶姓之(zhi)诸侯(hou),此庶姓诸侯(hou)得王燕(yan)饮(yin),皆威(wei)仪宽纵(zong)也。此庶姓明(ming)信之(zhi)君子(zi),虽(sui)得王之(zhi)燕(yan)礼,饮(yin)酒不(bu)至(zhi)於醉,莫不(bu)皆善其德,使之(zhi)无过(guo)差。

其桐其椅,其实离离。岂弟君子,莫不令仪。离离,垂也。笺云:桐也椅也,同类而异名,喻二王之后也。其实离离,喻其荐俎礼物多於诸侯也。饮酒不至於醉,徒善其威仪而已,谓《陔》节也。
  ○椅,於宜反(fan),木名也。陔(gai)节,古哀反(fan),字亦作“裓”,音同(tong)戒也。

[疏]“其桐”至“令仪”。
  ○正义曰:其桐也,其椅也,言二树当秋成之时,其子实离离然垂而蕃多,以兴其杞也,其宋也,二君於王燕之时,其荐俎众多,而於王为客,加其厚恩故也。此二王之后,乐易之君子,虽得王之燕礼,饮酒不至於醉,莫不善其威仪,令可观望也。
  ○笺“其实”至“陔节”。
  ○正义曰:以(yi)此(ci)变在言(yan),其(qi)实当燕(yan)(yan)之(zhi)时(shi),唯酒(jiu)与荐俎(zu),酒(jiu)则樽不(bu)属(shu)宾(bin),宾(bin)所(suo)专者(zhe),唯荐俎(zu)耳。昭二(er)十五(wu)年(nian),“宋(song)乐大心曰:‘我(wo)於(wu)(wu)周为客。’”是(shi)(shi)二(er)王(wang)之(zhi)后,其(qi)尊与诸(zhu)侯殊绝,故知荐俎(zu)礼(li)物(wu)多於(wu)(wu)诸(zhu)侯也。此(ci)美天(tian)子(zi)之(zhi)燕(yan)(yan)诸(zhu)侯无不(bu)醉(zui)(zui)之(zhi)理,故燕(yan)(yan)饮,宾(bin)醉(zui)(zui)乃出,是(shi)(shi)燕(yan)(yan)末必醉(zui)(zui)也。此(ci)与上章善威(wei)(wei)仪(yi)(yi),笺(jian)皆云不(bu)至醉(zui)(zui)者(zhe),言(yan)其(qi)蕴藉自(zi)持,不(bu)至醉(zui)(zui)乱。内(nei)实困酒(jiu),空善外仪(yi)(yi),故云“徒善其(qi)威(wei)(wei)仪(yi)(yi)而已(yi)”。又言(yan)善仪(yi)(yi)早晚,谓《陔(gai)(gai)》节(jie),当奏《陔(gai)(gai)夏》之(zhi)节(jie),犹善威(wei)(wei)仪(yi)(yi),以(yi)其(qi)美,人必举其(qi)终,故知当“陔(gai)(gai)”之(zhi)节(jie)也。《燕(yan)(yan)礼(li)》:“宾(bin)醉(zui)(zui),北面坐,取(qu)其(qi)荐脯以(yi)降。奏《陔(gai)(gai)夏》。取(qu)所(suo)执(zhi)脯以(yi)赐锺人於(wu)(wu)门内(nei)霤,遂出。”是(shi)(shi)也。天(tian)子(zi)燕(yan)(yan)诸(zhu)侯之(zhi)礼(li)亡,故据《燕(yan)(yan)礼(li)》以(yi)况(kuang)之(zhi)。二(er)王(wang)之(zhi)后,燕(yan)(yan)罢(ba)而出,不(bu)必奏《陔(gai)(gai)夏》。

《湛(zhan)露》四(si)章(zhang),章(zhang)四(si)句(ju)。

《彤弓》,天子锡有功诸侯也。诸侯敌王所忾而献其功,王飨礼之,於是赐彤弓一,彤矢百,玈弓矢千。凡诸侯,赐弓矢然后专征伐。
  ○彤(tong),徒冬(dong)反(fan)。彤(tong)弓,赤弓也。忾(kai),苦爱反(fan),很也。杜预云:“很,怒(nu)也。”《说文》作“鎎”,火既反(fan),云“怒(nu)战也”。玈(lu)音卢,黑弓也,本或作“旅”,字(zi)讹。

[疏]“《彤弓》三章,章六句”至“诸侯”。
  ○正义曰:作《彤弓》诗者,天子赐有功诸侯诸。侯有征伐之功,王以弓矢赐之也。经三章,上二句言诸侯受王彤弓,是赐之事,下四句言王设乐飨酬,而行飨,亦是赐之事,故云“锡”以兼之。
  ○笺“诸侯”至“征伐”。
  ○正义曰(yue):自“诸(zhu)侯(hou)(hou)(hou)敌王(wang)(wang)所(suo)忾(kai)(kai)”,尽“玈(lu)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)千(qian)”,除“飨(xiang)礼(li)(li)(li)”一(yi)句以(yi)(yi)(yi)(yi)外,皆(jie)文(wen)(wen)四(si)(si)年(nian)(nian)(nian)《左(zuo)(zuo)传》甯武(wu)子(zi)辞也(ye)(ye)(ye)(ye)(ye)。“诸(zhu)侯(hou)(hou)(hou)赐(ci)(ci)(ci)(ci)(ci)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)然后专征伐(fa)”,《礼(li)(li)(li)记·王(wang)(wang)制(zhi)》文(wen)(wen)也(ye)(ye)(ye)(ye)(ye)。引(yin)《左(zuo)(zuo)传》者(zhe)(zhe)(zhe)(zhe)(zhe),解有(you)功(gong)(gong)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)由(you)。王(wang)(wang)赐(ci)(ci)(ci)(ci)(ci)诸(zhu)侯(hou)(hou)(hou),非(fei)(fei)唯(wei)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)而(er)(er)(er)(er)已,独言(yan)(yan)(yan)(yan)(yan)(yan)(yan)彤(tong)弓(gong)(gong)(gong)者(zhe)(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)为(wei)(wei)(wei)(wei)(wei)重,故(gu)又引(yin)《王(wang)(wang)制(zhi)》以(yi)(yi)(yi)(yi)明之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。言(yan)(yan)(yan)(yan)(yan)(yan)(yan)敌王(wang)(wang)所(suo)忾(kai)(kai)者(zhe)(zhe)(zhe)(zhe)(zhe),敌者(zhe)(zhe)(zhe)(zhe)(zhe),当也(ye)(ye)(ye)(ye)(ye);忾(kai)(kai),恨(hen)也(ye)(ye)(ye)(ye)(ye)。谓夷(yi)(yi)(yi)狄戎(rong)蛮(man)不(bu)用王(wang)(wang)命,王(wang)(wang)心(xin)恨(hen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),命诸(zhu)侯(hou)(hou)(hou)有(you)德者(zhe)(zhe)(zhe)(zhe)(zhe)使(shi)征之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。诸(zhu)侯(hou)(hou)(hou)於(wu)(wu)是以(yi)(yi)(yi)(yi)王(wang)(wang)命兴师以(yi)(yi)(yi)(yi)讨。王(wang)(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)恨(hen)者(zhe)(zhe)(zhe)(zhe)(zhe)为(wei)(wei)(wei)(wei)(wei)雠(chou)敌,而(er)(er)(er)(er)伐(fa)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)既胜,而(er)(er)(er)(er)献(xian)(xian)其(qi)(qi)(qi)(qi)(qi)所(suo)获(huo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)於(wu)(wu)王(wang)(wang)。王(wang)(wang)亲受(shou)(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),又设(she)飨(xiang)礼(li)(li)(li)礼(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),於(wu)(wu)是赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。献(xian)(xian)功(gong)(gong)者(zhe)(zhe)(zhe)(zhe)(zhe),伐(fa)四(si)(si)夷(yi)(yi)(yi)而(er)(er)(er)(er)胜则(ze)献(xian)(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。其(qi)(qi)(qi)(qi)(qi)伐(fa)中国(guo),虽(sui)胜不(bu)献(xian)(xian),故(gu)庄三十(shi)(shi)一(yi)年(nian)(nian)(nian)《左(zuo)(zuo)传》曰(yue):“凡诸(zhu)侯(hou)(hou)(hou)有(you)四(si)(si)夷(yi)(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)则(ze)献(xian)(xian)於(wu)(wu)王(wang)(wang),以(yi)(yi)(yi)(yi)警於(wu)(wu)夷(yi)(yi)(yi)。中国(guo)则(ze)否(fou)。”是中国(guo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)不(bu)献(xian)(xian)捷也(ye)(ye)(ye)(ye)(ye)。其(qi)(qi)(qi)(qi)(qi)献(xian)(xian),唯(wei)四(si)(si)夷(yi)(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)乃(nai)献(xian)(xian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。其(qi)(qi)(qi)(qi)(qi)赐(ci)(ci)(ci)(ci)(ci),有(you)功(gong)(gong)则(ze)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),不(bu)须要四(si)(si)夷(yi)(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong)始(shi)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。晋(jin)(jin)文(wen)(wen)侯(hou)(hou)(hou)夹辅(fu)周室,平王(wang)(wang)东迁洛邑,无(wu)伐(fa)四(si)(si)夷(yi)(yi)(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)功(gong)(gong),王(wang)(wang)亦赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)。《尚书·文(wen)(wen)侯(hou)(hou)(hou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)命》是其(qi)(qi)(qi)(qi)(qi)事(shi)也(ye)(ye)(ye)(ye)(ye)。经先(xian)(xian)(xian)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)受(shou)(shou)功(gong)(gong),后说(shuo)飨(xiang)。郑先(xian)(xian)(xian)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)飨(xiang)礼(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),乃(nai)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)赐(ci)(ci)(ci)(ci)(ci)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)者(zhe)(zhe)(zhe)(zhe)(zhe),襄(xiang)二(er)(er)十(shi)(shi)六年(nian)(nian)(nian)《左(zuo)(zuo)传》曰(yue):“将赏则(ze)加膳(shan)(shan),加膳(shan)(shan)则(ze)饫赐(ci)(ci)(ci)(ci)(ci)。”将欲赏人,尚加殽膳(shan)(shan),况(kuang)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)赐(ci)(ci)(ci)(ci)(ci),赏之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)(da)者(zhe)(zhe)(zhe)(zhe)(zhe)焉,得无(wu)其(qi)(qi)(qi)(qi)(qi)礼(li)(li)(li)也(ye)(ye)(ye)(ye)(ye)?为(wei)(wei)(wei)(wei)(wei)赐(ci)(ci)(ci)(ci)(ci)以(yi)(yi)(yi)(yi)设(she)飨(xiang)而(er)(er)(er)(er)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)郑先(xian)(xian)(xian)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)飨(xiang)也(ye)(ye)(ye)(ye)(ye)。其(qi)(qi)(qi)(qi)(qi)飨(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)日,先(xian)(xian)(xian)受(shou)(shou)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)赐(ci)(ci)(ci)(ci)(ci),后受(shou)(shou)献(xian)(xian)酬之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li)(li)也(ye)(ye)(ye)(ye)(ye)。且王(wang)(wang)以(yi)(yi)(yi)(yi)赐(ci)(ci)(ci)(ci)(ci)弓(gong)(gong)(gong)为(wei)(wei)(wei)(wei)(wei)重,故(gu)经先(xian)(xian)(xian)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)赐(ci)(ci)(ci)(ci)(ci)弓(gong)(gong)(gong),后言(yan)(yan)(yan)(yan)(yan)(yan)(yan)飨(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)也(ye)(ye)(ye)(ye)(ye)。若僖二(er)(er)十(shi)(shi)八年(nian)(nian)(nian)《左(zuo)(zuo)传》说(shuo)晋(jin)(jin)文(wen)(wen)公(gong)败楚於(wu)(wu)城(cheng)(cheng)濮,献(xian)(xian)功(gong)(gong)於(wu)(wu)王(wang)(wang)。“王(wang)(wang)飨(xiang)醴(li)(li)(li),命晋(jin)(jin)侯(hou)(hou)(hou)宥”。下(xia)乃(nai)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)“策(ce)命晋(jin)(jin)侯(hou)(hou)(hou)为(wei)(wei)(wei)(wei)(wei)侯(hou)(hou)(hou)伯(bo)”,赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)(yi)(yi)(yi)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)。似(si)先(xian)(xian)(xian)飨(xiang)后赐(ci)(ci)(ci)(ci)(ci)者(zhe)(zhe)(zhe)(zhe)(zhe)。彼飨(xiang)醴(li)(li)(li)、命宥别(bie)行(xing),飨(xiang)礼(li)(li)(li)非(fei)(fei)赐(ci)(ci)(ci)(ci)(ci)日之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)飨(xiang)也(ye)(ye)(ye)(ye)(ye),故(gu)丁未献(xian)(xian)俘,己(ji)酉设(she)享(xiang),是先(xian)(xian)(xian)飨(xiang)礼(li)(li)(li)以(yi)(yi)(yi)(yi)劳其(qi)(qi)(qi)(qi)(qi)功(gong)(gong),它日乃(nai)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi),更加策(ce)命。其(qi)(qi)(qi)(qi)(qi)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)日,别(bie)行(xing)飨(xiang)礼(li)(li)(li)。则(ze)此经所(suo)云(yun),是与彼飨(xiang)别(bie)也(ye)(ye)(ye)(ye)(ye)。庄十(shi)(shi)八年(nian)(nian)(nian),“虢(guo)公(gong)、晋(jin)(jin)侯(hou)(hou)(hou)朝王(wang)(wang)。王(wang)(wang)飨(xiang)醴(li)(li)(li),命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宥”。僖二(er)(er)十(shi)(shi)五年(nian)(nian)(nian),“晋(jin)(jin)侯(hou)(hou)(hou)朝王(wang)(wang)。王(wang)(wang)飨(xiang)醴(li)(li)(li),命之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宥”。於(wu)(wu)时(shi)(shi)不(bu)赐(ci)(ci)(ci)(ci)(ci),特行(xing)飨(xiang)醴(li)(li)(li)。以(yi)(yi)(yi)(yi)此知城(cheng)(cheng)濮之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)飨(xiang)礼(li)(li)(li)者(zhe)(zhe)(zhe)(zhe)(zhe),非(fei)(fei)赐(ci)(ci)(ci)(ci)(ci)日之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)飨(xiang)。赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)日实行(xing)飨(xiang)礼(li)(li)(li),而(er)(er)(er)(er)《左(zuo)(zuo)传》甯武(wu)子(zi)云(yun):“以(yi)(yi)(yi)(yi)觉报宴(yan)者(zhe)(zhe)(zhe)(zhe)(zhe)。”杜预云(yun):“歌《彤(tong)弓(gong)(gong)(gong)》者(zhe)(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)明报功(gong)(gong)宴(yan)乐,非(fei)(fei)谓赐(ci)(ci)(ci)(ci)(ci)时(shi)(shi)设(she)飨(xiang)礼(li)(li)(li)。”甯武(wu)子(zi)所(suo)言(yan)(yan)(yan)(yan)(yan)(yan)(yan),及晋(jin)(jin)文(wen)(wen)侯(hou)(hou)(hou)、文(wen)(wen)公(gong)所(suo)受(shou)(shou),皆(jie)并有(you)玈(lu)弓(gong)(gong)(gong)。此诗独言(yan)(yan)(yan)(yan)(yan)(yan)(yan)彤(tong)弓(gong)(gong)(gong)者(zhe)(zhe)(zhe)(zhe)(zhe),以(yi)(yi)(yi)(yi)二(er)(er)文(wen)(wen)皆(jie)先(xian)(xian)(xian)彤(tong)后玈(lu),彤(tong)少玈(lu)多,举重可以(yi)(yi)(yi)(yi)包(bao)轻,故(gu)直言(yan)(yan)(yan)(yan)(yan)(yan)(yan)彤(tong)弓(gong)(gong)(gong)也(ye)(ye)(ye)(ye)(ye)。有(you)弓(gong)(gong)(gong)则(ze)有(you)矢(shi)(shi)(shi)(shi),言(yan)(yan)(yan)(yan)(yan)(yan)(yan)弓(gong)(gong)(gong)则(ze)矢(shi)(shi)(shi)(shi)可知,故(gu)亦不(bu)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)矢(shi)(shi)(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。传文(wen)(wen)直云(yun)“玈(lu)弓(gong)(gong)(gong)矢(shi)(shi)(shi)(shi)千(qian)”,定本(ben)亦然,故(gu)服虔云(yun):“矢(shi)(shi)(shi)(shi)千(qian)则(ze)弓(gong)(gong)(gong)十(shi)(shi)。”是本(ben)无(wu)“十(shi)(shi)玈(lu)”二(er)(er)字矣。俗本(ben)有(you)者(zhe)(zhe)(zhe)(zhe)(zhe),误也(ye)(ye)(ye)(ye)(ye)。首章(zhang)为(wei)(wei)(wei)(wei)(wei)总目(mu),下(xia)二(er)(er)章(zhang)分而(er)(er)(er)(er)述之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),以(yi)(yi)(yi)(yi)相成也(ye)(ye)(ye)(ye)(ye)。毛(mao)以(yi)(yi)(yi)(yi)“藏(zang)(zang)(zang)(zang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”者(zhe)(zhe)(zhe)(zhe)(zhe)为(wei)(wei)(wei)(wei)(wei)藏(zang)(zang)(zang)(zang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)於(wu)(wu)其(qi)(qi)(qi)(qi)(qi)家,以(yi)(yi)(yi)(yi)示(shi)子(zi)孙。先(xian)(xian)(xian)櫜之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),乃(nai)载以(yi)(yi)(yi)(yi)归,后始(shi)藏(zang)(zang)(zang)(zang)於(wu)(wu)其(qi)(qi)(qi)(qi)(qi)家,以(yi)(yi)(yi)(yi)藏(zang)(zang)(zang)(zang)为(wei)(wei)(wei)(wei)(wei)重,先(xian)(xian)(xian)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。藏(zang)(zang)(zang)(zang)於(wu)(wu)家,受(shou)(shou)后之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi),致其(qi)(qi)(qi)(qi)(qi)意而(er)(er)(er)(er)言(yan)(yan)(yan)(yan)(yan)(yan)(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),非(fei)(fei)受(shou)(shou)时(shi)(shi)也(ye)(ye)(ye)(ye)(ye)。“好之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”、“喜(xi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”,由(you)悦乐而(er)(er)(er)(er)赐(ci)(ci)(ci)(ci)(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)“贶之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”为(wei)(wei)(wei)(wei)(wei)总也(ye)(ye)(ye)(ye)(ye)。“飨(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”是大(da)(da)礼(li)(li)(li)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名,“右之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”、“酬之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”是飨(xiang)时(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi),亦飨(xiang)为(wei)(wei)(wei)(wei)(wei)总也(ye)(ye)(ye)(ye)(ye)。郑亦首章(zhang)为(wei)(wei)(wei)(wei)(wei)总,但藏(zang)(zang)(zang)(zang)、载於(wu)(wu)车即是受(shou)(shou)时(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)为(wei)(wei)(wei)(wei)(wei)异(yi)耳。

彤弓弨兮,受言藏之。彤弓,朱弓也,以讲德习射。弨,弛貌。言,我也。笺云:言者,谓王策命也。王赐朱弓,必策其功以命之。受出藏之,乃反入也。
  ○弨,尺昭反(fan),《说文》云(yun):“弓反(fan)也。”《字林》充小反(fan)。弛,式氏(shi)反(fan)。我有嘉(jia)宾(bin),中心贶(kuang)(kuang)之(zhi)。贶(kuang)(kuang),赐也。笺云(yun):贶(kuang)(kuang)者,欲加(jia)恩惠也。王意殷勤於(wu)宾(bin),故歌序之(zhi)。

钟鼓既设,一朝飨之。笺云:大饮宾曰飨。一朝,犹早朝。
  ○饮,於鸩反。

[疏]“彤弓”至“飨之”。
  ○毛以为,诸侯受天子所赐彤赤之弓,弨然而弛。既天子以此赐我,我则於王受之矣。既受之,我当於家藏之,以示子孙,不忘大功也。於时王既赐诸侯以弓,又飨礼礼之。我有嘉善之宾,中心至诚而贶赐之,以钟鼓既为之设,一旦早朝,大设礼而飨之。郑以叙王之意,言我彤赤之弓弨然弛兮,以赐诸侯,则受策命之言与此赐之弓,出而藏之,乃反之入也。馀同。
  ○传“彤弓”至“言我”。
  ○正义曰:彤赤,故言朱弓。《周礼》无彤弓之名。言讲德习射,则彤弓《周礼》当唐弓、大弓也。《夏官·司弓矢》有六弓,王、弧、夹、庾、唐、大。郑云:“六者,弓异体之名也。往体寡,来体多,曰王、弧。往体多,来体寡,曰夹、庾。往体来体若一,曰唐、大。”经曰:“唐弓、以授学射者、使者、劳者。”郑云:“学射者,弓用中,后习强,弱则易也。使者、劳者,弓亦用中,远近可也。劳者,勤劳王事,若晋文侯、文公受王弓矢之赐也。”如是,则郑以此彤弓及玈弓於《周礼》为唐、大,故言劳者受得之后,则以学射,故云“以讲德习射”也。但唐、大者,是其体强弱之名,此彤、玈者,为弓色之异称,为弓者皆漆之,以御后霜露。漆之为色,赤之而已。彤既是赤,则知玈者为黑也。色以赤者,周之所尚,故赐弓赤一而黑十,以赤为重耳。为其体同异未闻,正以有功者受彤弓、彤弓之赐。《周礼》唐弓、大弓以授劳者,此传言彤弓以讲德习射。《周礼》唐弓、大弓以授学射者,此彤弓必当唐、大二者之中有之耳。其必当唐、大,亦未能审玈弓与彤弓俱赐劳者,盖亦当唐、大乎?服虔云:“玈弓以射甲革椹质。”则以玈弓当《周礼》之弧。安得赐玈弓多,彤弓少,则体不得过之。而以彤为学射,当唐、大,合七成规,玈弓为王、弧,合九成规。准之《周礼》,非其差也。《周礼》又有八矢,弓弩各四。其弓之矢有枉、杀、矰、恒。而恒矢云“用诸散射”。郑云“散射谓礼射及习射”,与此讲德习射事同,则彤矢玈矢当《周礼》恒矢也。弨,弛貌。《说文》云:“弨,弓反。”谓弛之而体反也。此言“弨,弛貌”,则受弓矢者皆定体之弓弛而赐之。至於凡平敌体,自出临时之宜,故《曲礼》有“张弓尚筋,弛弓尚角”。弓定体、未定体之事,不与此同。传训“言”为“我”,不解藏义。王肃云:“我藏之以示子孙也。”
  ○笺“言者”至“反入”。
  ○正义曰:郑以此歌本叙王意,故云有嘉宾。既叙王意,不得诸侯言我受藏之也。晋文公受弓矢之赐,传称“王命尹氏及王子虎、内史叔兴父策命晋侯为侯伯”,此与彼同,宜有策命,故知言者谓王命策也。王赐朱弓,必策其功以命之。《左传》策命晋侯之文是其事也。此直言藏之,则“受出藏之,乃反入”者,以传说晋文公既从命,云“受策以出,出入三觐”,故知之。
  ○笺“王意”至“序之”。
  ○正义曰:笺以言王中心以贶之,是中心诚实,非饰貌矫情,是殷勤於宾也。由王如此,故复作诗歌而叙之,解此彤弓之意,以王中心之实,故歌之以示法耳。
  ○笺“大饮”至“早朝”。
  ○正义(yi)曰:飨(xiang)者,烹大(da)牢以饮宾(bin)(bin),是礼(li)之大(da)者,故(gu)曰大(da)饮宾(bin)(bin)。曰飨(xiang),谓(wei)以大(da)礼(li)饮宾(bin)(bin),献如命数,设牲俎豆,盛於(wu)食(shi)燕(yan)。《周语》曰:“王飨(xiang)有体荐,燕(yan)有折俎。公当享,卿当燕(yan)。”是其礼(li)盛也。言一(yi)朝者,言王殷勤(qin)於(wu)宾(bin)(bin),早朝而即(ji)行礼(li),故(gu)云“一(yi)朝,犹早朝”。以燕(yan)如至夜(ye),飨(xiang)则如其献数,礼(li)成(cheng)而罢,故(gu)以朝言之。昭(zhao)元年《左传》云:“郑(zheng)飨(xiang)赵孟,礼(li)终(zhong)(zhong)乃燕(yan)。”是享不终(zhong)(zhong)日也。

彤弓弨兮,受言载之。载以归也。笺云:出载之车也。我有嘉宾,中心喜之。喜,乐也。
  ○乐音洛。

钟鼓既设,一朝右之。右,劝也。笺云:右之者,主人献之,宾受爵,奠于荐右。既祭俎,乃席末坐,卒爵之谓也。
  ○右,毛音(yin)又,郑如字,荐(jian)右也。卒,遵律反,本或作“啐”者(zhe),误也。啐音(yin)七内反。

[疏]传“右,劝”。
  ○正义曰:下章言“醻”。醻宾之前,止有献宾。初献未得名为劝,则劝者非以酒劝宾,谓设享礼劝其功也。故成二年《左传》曰“王亲受而劳之,所以惩不敬,劝有功”,是也。此劝既非劝酒,故卒章“醻”亦不得醻酒。传“醻,报”,言为享以报其功,故《左传》曰“以觉报宴”,是也。
  ○笺“右之”至“之谓”。
  ○正义曰:案《燕礼(li)》云(yun):“主(zhu)(zhu)人筵前献(xian)宾(bin)。宾(bin)西(xi)阶上拜,筵前受爵,反位。主(zhu)(zhu)人宾(bin)右(you)(you)拜送爵。膳宰(zai)荐(jian)脯醢(hai),宾(bin)升筵。膳宰(zai)设折(zhe)俎。宾(bin)坐,左捝爵,右(you)(you)祭(ji)(ji)脯醢(hai),奠爵於(wu)荐(jian)右(you)(you),兴(xing);取肺,坐绝祭(ji)(ji),哜(ji)之(zhi)(zhi),兴(xing),加於(wu)俎;坐捝手,执(zhi)爵,遂(sui)祭(ji)(ji)酒,兴(xing);席末坐啐酒。”此郑略其事,故(gu)言(yan)之(zhi)(zhi),谓右(you)(you)之(zhi)(zhi)者,即(ji)(ji)此《燕礼(li)》所言(yan)奠於(wu)荐(jian)右(you)(you)之(zhi)(zhi)谓也(ye)。彼啐酒即(ji)(ji)此卒爵,爵即(ji)(ji)酒也(ye)。郑以下言(yan)醻(chou)(chou)之(zhi)(zhi)为醻(chou)(chou)宾(bin),故(gu)此右(you)(you)之(zhi)(zhi)为当献(xian)宾(bin)。既献(xian)宾(bin),宾(bin)受而奠之(zhi)(zhi)於(wu)荐(jian)右(you)(you)。是言(yan)之(zhi)(zhi)可以明主(zhu)(zhu)之(zhi)(zhi)献(xian)宾(bin),故(gu)作者举以表(biao)之(zhi)(zhi)。

彤弓弨兮,受言櫜之。櫜,韬也。
  ○櫜,古刀反。韬,本又作“弢”,吐刀反,弓衣也。我有嘉宾,中心好之。好,说也。
  ○好(hao),呼(hu)报(bao)反。说音(yin)悦(yue)。

钟鼓既设,一朝醻之。醻,报也。笺云:饮酒之礼,主人献宾,宾酢主人。主人又饮而酌宾,谓之醻。醻犹厚也,劝也。
  ○醻,本又作“酬”,市(shi)由反(fan)。酢,才洛反(fan)。

[疏]笺“饮酒”至“厚劝”。
  ○正(zheng)义(yi)曰(yue)(yue)(yue):案《燕礼》宾(bin)(bin)(bin)既受(shou)献,“西(xi)阶(jie)上(shang)北面坐(zuo)卒(zu)(zu)爵(jue)。宾(bin)(bin)(bin)以虚(xu)爵(jue)降。宾(bin)(bin)(bin)坐(zuo)取觚(gu),奠於(wu)篚下(xia),盥洗。卒(zu)(zu)盥,揖升(sheng);酌以酢主(zhu)人(ren)於(wu)西(xi)阶(jie)上(shang)。主(zhu)人(ren)北面拜(bai)(bai)受(shou)”。又曰(yue)(yue)(yue):“遂(sui)卒(zu)(zu)爵(jue)。”是主(zhu)人(ren)献宾(bin)(bin)(bin),宾(bin)(bin)(bin)酢主(zhu)人(ren)也(ye)。又曰(yue)(yue)(yue):“主(zhu)人(ren)盥洗,升(sheng),媵觚(gu)於(wu)宾(bin)(bin)(bin)。酌散西(xi)阶(jie)上(shang),坐(zuo)奠爵(jue),拜(bai)(bai)宾(bin)(bin)(bin)。宾(bin)(bin)(bin)降筵,北面答(da)拜(bai)(bai)。主(zhu)人(ren)坐(zuo)祭,遂(sui)饮。”又曰(yue)(yue)(yue):“主(zhu)人(ren)酌膳。宾(bin)(bin)(bin)西(xi)阶(jie)上(shang)拜(bai)(bai),受(shou)爵(jue)於(wu)筵前,反(fan)位。主(zhu)人(ren)拜(bai)(bai)送爵(jue)。宾(bin)(bin)(bin)升(sheng)席,坐(zuo)祭酒(jiu)(jiu),遂(sui)奠於(wu)荐东。”是主(zhu)人(ren)又饮而酌宾(bin)(bin)(bin)曰(yue)(yue)(yue)醻(chou)(chou)(chou)也(ye)。其(qi)《乡(xiang)饮酒(jiu)(jiu)》亦然。彼注“醻(chou)(chou)(chou),劝酒(jiu)(jiu)”,与此(ci)“厚、劝”一也(ye)。《瓠(hu)叶》传曰(yue)(yue)(yue):“醻(chou)(chou)(chou),导饮。”主(zhu)人(ren)又饮,以导宾(bin)(bin)(bin)而醻(chou)(chou)(chou)之(zhi)(zhi)。此(ci)传训“醻(chou)(chou)(chou)”为“报”,是传意醻(chou)(chou)(chou)之(zhi)(zhi)不施於(wu)饮酒(jiu)(jiu),明矣,故王(wang)肃云:“醻(chou)(chou)(chou),报功(gong)也(ye)。”

《彤弓(gong)》三章,章六句(ju)。

《菁菁者莪》,乐育材也。君子能长育人材,则天下喜乐之矣。乐育材者,歌乐人君教学国人秀士,选士俊士,造士进士,养之以渐,至於官之。
  ○菁者(zhe)莪,上子丁反,下五何反。长,张丈反,下注并同。乐音(yin)洛,下并注同。选,雪恋(lian)反。

[疏]“《菁菁者莪》四章,章四句”至“乐之矣”。
  ○正义曰:作《菁菁者莪》诗者,乐育材也。言君子之为人君,能教学而长育其国人,使有材而成秀进之士,至於官爵之。君能如此,则为天下喜乐矣,故作诗以美之。经四章,言长养、成就、赐之官爵,皆是育材之事也。《南有嘉鱼》言乐与贤也。《南山有台》云乐得贤者。彼谓在位及人君於时乐求贤者,本在上之心,非下人所乐。此则下人所乐,乐君之能育材,与彼别。又经言喜乐者,谓被人君所育者,以被育有材得官爵而喜。又序言喜乐之者,他人见之如是而喜乐之,非独被育者也。作者述天下之情而作歌耳。
  ○笺“乐育”至“官之”。
  ○正义曰:笺(jian)解乐(le)育材(cai)者(zhe),乐(le)养(yang)之(zhi)(zhi)以(yi)(yi)至(zhi)於(wu)(wu)材(cai),故言教学(xue)(xue)之(zhi)(zhi)渐,至(zhi)於(wu)(wu)官(guan)(guan)(guan)爵也(ye)(ye)。《王(wang)制》云:兴(xing)立小学(xue)(xue)、大(da)(da)(da)学(xue)(xue),乃言若有循教者(zhe),乡人子(zi)弟、卿大(da)(da)(da)夫馀(yu)子(zi)皆入学(xue)(xue)。九年大(da)(da)(da)成,名曰秀(xiu)(xiu)(xiu)(xiu)(xiu)士(shi)(shi)(shi)(shi)。又(you)(you)曰:“命乡论(lun)(lun)(lun)秀(xiu)(xiu)(xiu)(xiu)(xiu)士(shi)(shi)(shi)(shi),升之(zhi)(zhi)司(si)徒,曰选士(shi)(shi)(shi)(shi)。司(si)徒论(lun)(lun)(lun)选士(shi)(shi)(shi)(shi)之(zhi)(zhi)秀(xiu)(xiu)(xiu)(xiu)(xiu)者(zhe),升之(zhi)(zhi)於(wu)(wu)大(da)(da)(da)学(xue)(xue),曰俊士(shi)(shi)(shi)(shi)。升於(wu)(wu)司(si)徒者(zhe),不征於(wu)(wu)乡;升於(wu)(wu)大(da)(da)(da)学(xue)(xue)者(zhe),不征於(wu)(wu)司(si)徒,曰造士(shi)(shi)(shi)(shi)。”又(you)(you)曰:“大(da)(da)(da)乐(le)正论(lun)(lun)(lun)造士(shi)(shi)(shi)(shi)之(zhi)(zhi)秀(xiu)(xiu)(xiu)(xiu)(xiu)者(zhe),以(yi)(yi)告於(wu)(wu)王(wang),而升诸司(si)马(ma),曰进(jin)(jin)士(shi)(shi)(shi)(shi)。”注云:“进(jin)(jin)士(shi)(shi)(shi)(shi),可(ke)进(jin)(jin)受爵禄。”又(you)(you)曰:“司(si)马(ma)辨论(lun)(lun)(lun)官(guan)(guan)(guan)材(cai),论(lun)(lun)(lun)进(jin)(jin)士(shi)(shi)(shi)(shi)之(zhi)(zhi)贤者(zhe),以(yi)(yi)告於(wu)(wu)王(wang),而定(ding)(ding)其(qi)论(lun)(lun)(lun)。论(lun)(lun)(lun)定(ding)(ding)然后官(guan)(guan)(guan)之(zhi)(zhi),任官(guan)(guan)(guan)然后爵之(zhi)(zhi)。”如是(shi)(shi),从(cong)乡人中教之(zhi)(zhi)为(wei)秀(xiu)(xiu)(xiu)(xiu)(xiu)士(shi)(shi)(shi)(shi),是(shi)(shi)教学(xue)(xue)之(zhi)(zhi)从(cong)秀(xiu)(xiu)(xiu)(xiu)(xiu)士(shi)(shi)(shi)(shi),渐至(zhi)於(wu)(wu)进(jin)(jin)士(shi)(shi)(shi)(shi),是(shi)(shi)养(yang)之(zhi)(zhi)以(yi)(yi)渐也(ye)(ye)。进(jin)(jin)士(shi)(shi)(shi)(shi)论(lun)(lun)(lun)材(cai)任官(guan)(guan)(guan),而又(you)(you)爵之(zhi)(zhi),是(shi)(shi)至(zhi)於(wu)(wu)官(guan)(guan)(guan)爵之(zhi)(zhi)也(ye)(ye)。其(qi)养(yang)成为(wei)此五士(shi)(shi)(shi)(shi),是(shi)(shi)长育人材(cai)也(ye)(ye)。进(jin)(jin)士(shi)(shi)(shi)(shi)是(shi)(shi)材(cai)之(zhi)(zhi)大(da)(da)(da)成,故官(guan)(guan)(guan)爵以(yi)(yi)进(jin)(jin)士(shi)(shi)(shi)(shi)为(wei)主(zhu)。但人材(cai)有限,官(guan)(guan)(guan)有尊卑,其(qi)进(jin)(jin)士(shi)(shi)(shi)(shi)以(yi)(yi)下,学(xue)(xue)已大(da)(da)(da)成,超逾伦辈,亦可(ke)随材(cai)任之(zhi)(zhi),不必要(yao)至(zhi)进(jin)(jin)士(shi)(shi)(shi)(shi)始官(guan)(guan)(guan)之(zhi)(zhi)也(ye)(ye)。卒章笺(jian)云:“文(wen)亦用(yong)(yong),武(wu)亦用(yong)(yong),於(wu)(wu)人之(zhi)(zhi)材(cai)无(wu)所废。”是(shi)(shi)秀(xiu)(xiu)(xiu)(xiu)(xiu)士(shi)(shi)(shi)(shi)以(yi)(yi)上(shang),皆可(ke)为(wei)官(guan)(guan)(guan)也(ye)(ye)。定(ding)(ding)本无(wu)“进(jin)(jin)士(shi)(shi)(shi)(shi)”二(er)字,误也(ye)(ye)。

菁(jing)菁(jing)者莪,在彼中(zhong)阿(a)。兴也。菁(jing)菁(jing),盛貌。莪,萝(luo)蒿也。中(zhong)阿(a),阿(a)中(zhong)也,大陵曰(yue)阿(a)。君子能(neng)长育人材,如阿(a)之长莪菁(jing)菁(jing)然。笺云:长育之者,既教学(xue)之,又(you)不征役也。

既(ji)见君(jun)子,乐(le)且有仪(yi)。笺(jian)云(yun):既(ji)见君(jun)子者,官(guan)爵之而得见也。见则心既(ji)喜(xi)乐(le),又(you)以礼(li)仪(yi)见接(jie)。

[疏]“菁菁”至“有仪”。
  ○正义曰:言菁菁然茂盛者,萝蒿也。此萝蒿所以得茂盛者,由生在阿中,得阿之长养,故茂盛。以兴德盛者,是学士也。此学士所以致德盛者,由升在彼学中,得君之长育,故使德盛。人君既能长育人材,教学之,又能官而用之,故此学士既见君子则心喜乐,且又有礼仪见接也。又君子能养材与官,又接之以礼,故下所以歌之也。言此养莪者,以沚则有水之润,阿、陵有所居之势,草得於中而长遂,故言长也。
  ○传“莪,萝蒿”。
  ○正义曰:《释草》云:“莪,萝蒿也。”舍人曰:“莪,一名萝。”郭璞曰:“今莪蒿也。”陆机《疏》云:“莪,蒿也,一名萝蒿也。生泽田渐洳之处,叶似邪蒿而细,科生。三月中,茎可生食,又可蒸,香美,味颇似蒌蒿。”是也。
  ○笺“官爵”至“见接”。
  ○正义曰:以(yi)(yi)下云(yun)“赐(ci)我百朋”,得禄之(zhi)事,故此乐者为(wei)(wei)得官(guan)(guan)而乐也(ye)。既乐为(wei)(wei)官(guan)(guan)爵之(zhi),又云(yun)“且有仪”。且,兼(jian)事之(zhi)辞(ci),故为(wei)(wei)君子以(yi)(yi)礼(li)仪接己也(ye)。

菁菁者莪,在彼中沚。中沚,沚中也。
  ○沚音止。既见君(jun)子(zi),我心则喜(xi)。喜(xi),乐(le)也。

菁菁者(zhe)莪,在彼中陵(ling)。中陵(ling),陵(ling)中也。

既(ji)见君子,锡(xi)我百(bai)朋(peng)(peng)。笺云(yun):古者货(huo)贝,五贝为朋(peng)(peng)。赐我百(bai)朋(peng)(peng),得(de)禄多,言得(de)意也。

[疏]笺“古者”至“得意”。
  ○正义(yi)曰(yue):言赐我(wo),是(shi)入己(ji)之辞,故为(wei)(wei)(wei)(wei)得禄也(ye)(ye)(ye)(ye)。言“古者(zhe)(zhe)货贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)”,言古者(zhe)(zhe),宝此(ci)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)(wei)货也(ye)(ye)(ye)(ye)。五(wu)(wu)(wu)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)者(zhe)(zhe),《汉(han)书·食(shi)货志》以为(wei)(wei)(wei)(wei)大(da)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)、壮贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)、么贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)、小(xiao)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)、不(bu)成(cheng)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)(wei)五(wu)(wu)(wu)也(ye)(ye)(ye)(ye)。言为(wei)(wei)(wei)(wei)朋(peng)者(zhe)(zhe),为(wei)(wei)(wei)(wei)小(xiao)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)以上(shang)四种,各二(er)(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)(wei)一(yi)朋(peng)。而不(bu)成(cheng)者(zhe)(zhe)不(bu)为(wei)(wei)(wei)(wei)朋(peng)。郑因经广解之,言有五(wu)(wu)(wu)种之贝(bei)(bei)(bei)(bei)(bei)(bei)(bei),贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)中以相与(yu)为(wei)(wei)(wei)(wei)朋(peng),非(fei)总五(wu)(wu)(wu)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)(wei)一(yi)朋(peng)也(ye)(ye)(ye)(ye)。故《志》曰(yue):“大(da)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)四寸(cun)(cun)八分(fen)以上(shang),直(zhi)(zhi)(zhi)钱二(er)(er)(er)百一(yi)十文,二(er)(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)(wei)朋(peng)。壮贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)三(san)寸(cun)(cun)六分(fen)以上(shang),直(zhi)(zhi)(zhi)钱五(wu)(wu)(wu)十文,二(er)(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)(wei)朋(peng)。么贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)二(er)(er)(er)寸(cun)(cun)四分(fen)以上(shang),直(zhi)(zhi)(zhi)钱三(san)十文,二(er)(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)(wei)朋(peng)。小(xiao)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)一(yi)寸(cun)(cun)二(er)(er)(er)分(fen)以上(shang),直(zhi)(zhi)(zhi)钱一(yi)十文,二(er)(er)(er)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)为(wei)(wei)(wei)(wei)朋(peng)。不(bu)成(cheng)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)不(bu)盈寸(cun)(cun)二(er)(er)(er)分(fen),漏度不(bu)得为(wei)(wei)(wei)(wei)朋(peng),率枚直(zhi)(zhi)(zhi)钱三(san)文。”是(shi)也(ye)(ye)(ye)(ye)。以《志》所言,王(wang)莽时事(shi)(shi)。王(wang)莽多举古事(shi)(shi)而行五(wu)(wu)(wu)贝(bei)(bei)(bei)(bei)(bei)(bei)(bei),故知古者(zhe)(zhe)货贝(bei)(bei)(bei)(bei)(bei)(bei)(bei)焉。

汎汎杨舟,载沈载浮。杨木为舟,载沉亦浮,载浮亦浮。笺云:舟者,沉物亦载,浮物亦载。喻人君用士,文亦用,武亦用,於人之材,无所废。
  ○汎汎,方剑反。

既见君子,我心则休。笺云:休者,休休然。
  ○休,虚虬反,美也(ye)。

[疏]“汎汎”至“则休”。
  ○正义曰(yue):言(yan)(yan)汎(fan)汎(fan)然(ran)(ran)杨(yang)木之(zhi)舟,则(ze)(ze)载(zai)(zai)(zai)其沉(chen)物(wu)(wu)(wu),则(ze)(ze)载(zai)(zai)(zai)其浮物(wu)(wu)(wu),俱(ju)浮水(shui)上。以兴当时君(jun)(jun)子,用其文者(zhe),又用其武者(zhe),俱(ju)致在朝。言(yan)(yan)君(jun)(jun)子於人(ren),唯才是用,故既(ji)见君(jun)(jun)子,而(er)得官爵,我心(xin)则(ze)(ze)休休然(ran)(ran)而(er)美。“载(zai)(zai)(zai)飞载(zai)(zai)(zai)止(zhi)”,及“载(zai)(zai)(zai)震载(zai)(zai)(zai)育(yu)”之(zhi)类,笺(jian)、传皆以“载(zai)(zai)(zai)”为“则(ze)(ze)”,然(ran)(ran)则(ze)(ze)此“载(zai)(zai)(zai)”亦为“则(ze)(ze)”,言(yan)(yan)则(ze)(ze)载(zai)(zai)(zai)沉(chen)物(wu)(wu)(wu),则(ze)(ze)载(zai)(zai)(zai)浮物(wu)(wu)(wu)也(ye)。传言(yan)(yan)“载(zai)(zai)(zai)沈亦浮”,笺(jian)云(yun)“沉(chen)物(wu)(wu)(wu)亦载(zai)(zai)(zai)”,则(ze)(ze)以载(zai)(zai)(zai)解义,非经中之(zhi)载(zai)(zai)(zai)也(ye)。

《菁(jing)菁(jing)者(zhe)莪》四章(zhang),章(zhang)四句。

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