卷十九 十九之四
《小毖》,嗣王求助也。毖,慎也。天下之事,当慎其小。小时而不慎,后为祸大,故成王求忠臣早辅助已为政,以救患难。
○毖(bi)音秘。难(nan),乃旦反。祸难(nan)之难(nan)皆同(tong)。
[疏]“《小毖》八句”。
○正义曰:《小毖》诗者,嗣王求助之乐歌也。谓周公归政之后,成王初始嗣位,因祭在庙,而求群臣助己。诗人述其事而作此歌焉。经言创艾往过,戒慎将来,是求助之事也。毛以上三篇亦为归政后事,於《访落》言谋於庙,则进戒求助,亦在庙中,与上一时之事。郑以上三篇居摄之前,此在归政之后,然而颂之大判,皆由神明而兴,此盖亦因祭在庙而求助也。
○笺“毖慎”至“患难”。
○正义曰:“毖,慎”,《释诂》文。笺以经文无小字,而名曰《小毖》,故解其(qi)意(yi)。此意(yi)出於(wu)“允(yun)彼桃虫(chong),翻飞维鸟(niao)”而来也。言早(zao)辅助者,初嗣王位,而即求之,是其(qi)早(zao)也。
予其惩而毖后患。莫予荓蜂,自求辛螫。毖,慎也。荓蜂,<广挈>曳也。笺云:惩,艾也。始者,管叔及其群弟流言於国,成王信之,而疑周公。至后三监叛而作乱,周公以王命举兵诛之,历年乃已。故今周公归政,成王受之,而求贤臣以自辅助也。曰:我其创艾於往时矣,畏慎后复有祸难。群臣小人无敢我<广挈>曳,谓为谲诈诳欺,不可信也。女如是,徒自求辛苦毒螫之害耳,谓将有刑诛。
○惩,直(zhi)升反(fan),《韩(han)(han)诗》云:“苦(ku)也(ye)。”荓,普(pu)经反(fan),《尔(er)雅(ya)》作(zuo)(zuo)(zuo)“甹”,音(yin)同。蜂,本又(you)(you)作(zuo)(zuo)(zuo)夆(feng),孚(fu)逄反(fan)。螫音(yin)释(shi),《韩(han)(han)诗》作(zuo)(zuo)(zuo)辛。赦,赦事也(ye)。<广挈>,尺制反(fan),本又(you)(you)作(zuo)(zuo)(zuo)“掣”。曳,以制反(fan)。艾音(yin)刈(yi),字或作(zuo)(zuo)(zuo)“{乂(yi)心}”。下同。创(chuang),初亮反(fan)。复,扶又(you)(you)反(fan)。谲(jue)音(yin)决。诳,九况反(fan)。
[疏]“予其惩而”。
○毛以为,成王即政,求助於群臣,告之云:我其惩创於往时而。谓管、蔡误己,以为创艾,故慎彼在后,恐更有患难。汝等群臣,莫复於我掣曳,牵我以入恶道。若其如是,我必刑诛於汝。是汝自求是辛苦毒螫之害耳。以管、蔡误己,寻被诛戮,故自说惩创,戒使勿然。既言将欲慎患,又说当慎其小恶之初始。信如彼桃虫耳,为恶不已,於后更大。似桃虫翻然而飞,维为大鸟矣。其意言管、蔡始则谗毁周公,后遂举兵谋叛逆,是积小成大。言后有此类,当小即诛之,勿使至大。又言求助之意,以我才智浅薄,未任独当国家多难之事,恐我又集止於患难,似蓼菜之辛苦然,故须汝等助我慎之。言“又”者,非徒多难,又集辛苦。以此之故,求人助己也。
○郑於下四句文势大同,属意小异。言己所以创於往时者,往始之时,信以管、蔡之谗为小,如彼桃虫耳,故不即诛之,乃叛而作乱,为王室大患。如桃虫翻然而飞,维为大鸟矣。於时我年幼少,未任统理国家众难成之事,故使周公摄政,即有三监及淮夷作乱,使我又会於辛苦,皆由不慎其小,以致使然。我今欲慎小防患,故须汝等助我。言己求助之意也。
○传“荓蜂,<广挈>曳”。
○正义曰:《释训》文。孙炎曰:“谓相掣曳入於恶也。”彼作“甹夆”,古今字耳。王肃云:“以言才薄,莫之藩援,则自得辛毒。”孙毓云:“群臣无肯牵引扶助我,我则自得辛螫之毒。”此二家以茾蜂为掣曳为善,自求为王身自求。案传本无此意,故同之郑说。
○笺“惩艾”至“刑诛”。
○正义曰:惩(cheng)与创(chuang)(chuang)艾(ai),皆尝有事(shi)(shi)思自(zi)改悔之言。此云“予其惩(cheng)而(er)(er)”,明是有事(shi)(shi)可(ke)创(chuang)(chuang),故(gu)(gu)郑迹(ji)其创(chuang)(chuang)艾(ai)之所由。管(guan)(guan)叔及其群弟流言於国,成(cheng)王(wang)信之而(er)(er)疑周公,《金縢》有其事(shi)(shi)也(ye)。三监(jian)叛而(er)(er)作乱,周公以王(wang)命诛之,《书序(xu)》有其事(shi)(shi)也(ye)。成(cheng)王(wang)年(nian)十(shi)五(wu),周公自(zi)东都反(fan)而(er)(er)居摄(she),称元年(nian)。其年(nian)即(ji)举兵东伐(fa),至二年(nian)灭殷(yin),三年(nian)践(jian)奄(yan),叛逆(ni)之事(shi)(shi)始得(de)平定,是历(li)年(nian)乃已(yi)也(ye)。既创(chuang)(chuang)往时,畏慎后(hou)祸,恐其将(jiang)复如是,故(gu)(gu)戒(jie)群臣小子无(wu)敢掣曳我也(ye)。掣曳者,从傍牵挽之言,是挽离正道,使(shi)就邪僻(pi),故(gu)(gu)知谓(wei)谲诈(zha)诳(kuang)欺不可(ke)信,若管(guan)(guan)、蔡流言之类也(ye)。毒螫(shi),如彼毒虫之螫(shi),故(gu)(gu)言谓(wei)将(jiang)有刑(xing)诛。
肇允彼桃虫,拚飞维鸟。桃虫,鹪也,鸟之始小终大者。笺云:肇,始。允,信也。始者信以彼管、蔡之属,虽有流言之罪,如鹪鸟之小,不登诛之,后反叛而作乱,犹鹪之翻飞为大鸟也。鹪之所为鸟,题肩也,或曰鸮,皆恶声之鸟。
○拚,芳(fang)烦反(fan)。鹪,子消(xiao)反(fan),鸟(niao)始小后大(da)者也。
[疏]传“桃虫鹪”至“终大”。
○正义曰:《释鸟》云:“桃虫,鹪。其雌鴱。”舍人曰:“桃虫名鹪,其雌名鴱。”郭璞曰:“鹪<眇鸟>亡消反,桃雀也,俗名为巧妇。鹪<眇鸟>小鸟,而生雕鹗者也。”陆机《疏》云:“今鹪鹩是也。微小於黄雀,其雏化而为雕,故俗语鹪鹩生雕。”言始小终大者,始为桃虫,长大而为鹪鸟,以喻小恶不诛,成为大恶。传言始小终大,其文得与笺同。但毛以周公为武王崩之明年即摄政,为元年时,即管、蔡流言,成王信之,周公举兵诛之,成王犹尚未悟。既诛之后,得风雷之变,启金縢之书,始信周公。笺言王意以管、蔡流言为小罪,恨不登时诛之。毛不得有此意耳,是其必异於郑。当谓将来之恶,宜慎其小耳。故王肃云“言患难宜慎其小”,是谓将来患难,非悔不诛管、蔡也。
○笺“肇始”至“之鸟”。
○正(zheng)义曰(yue):“肇,始(shi)。允,信”,《释诂》文(wen)(wen)。管、蔡初为(wei)流言(yan)(yan),成王信之(zhi)(zhi)(zhi)。既信其(qi)言(yan)(yan),自(zi)(zi)然不(bu)(bu)得诛之(zhi)(zhi)(zhi)。今悔(hui)於不(bu)(bu)登时诛之(zhi)(zhi)(zhi)者(zhe),此谓(wei)启(qi)金縢后,既信周公(gong)之(zhi)(zhi)(zhi)心,已知管、蔡之(zhi)(zhi)(zhi)妄(wang),宜即执而(er)戮之(zhi)(zhi)(zhi),乃迎(ying)周公(gong)。当时以(yi)(yi)管、蔡罪(zui)小,不(bu)(bu)即诛杀,至使叛而(er)作乱(luan),为(wei)此大祸,故所以(yi)(yi)为(wei)创(chuang)也(ye)。笺(jian)(jian)又言(yan)(yan)鹪(jiao)之(zhi)(zhi)(zhi)所为(wei)鸟题(ti)(ti)(ti)肩(jian)(jian),或(huo)(huo)(huo)曰(yue)鸮(xiao)(xiao),皆(jie)恶声之(zhi)(zhi)(zhi)鸟,定本、《集注(zhu)》皆(jie)云(yun)“或(huo)(huo)(huo)曰(yue)鸱,皆(jie)恶鸟也(ye)”。案《月令》季冬(dong)云(yun):“征(zheng)鸟厉。”注(zhu)云(yun):“征(zheng)鸟,题(ti)(ti)(ti)肩(jian)(jian),齐人谓(wei)之(zhi)(zhi)(zhi)击征(zheng),或(huo)(huo)(huo)曰(yue)鹰(ying)。”然则题(ti)(ti)(ti)肩(jian)(jian)是(shi)鹰(ying)之(zhi)(zhi)(zhi)别名,与鸮(xiao)(xiao)不(bu)(bu)类(lei)。鸮(xiao)(xiao)自(zi)(zi)恶声之(zhi)(zhi)(zhi)鸟,鹰(ying)非恶声,不(bu)(bu)得云(yun)皆(jie)恶声之(zhi)(zhi)(zhi)鸟也(ye)。《说文(wen)(wen)》云(yun):“鹪(jiao)<眇鸟>,桃(tao)虫也(ye)。”郭璞(pu)(pu)云(yun):“桃(tao)虫,巧(qiao)妇(fu)也(ye)。”《方(fang)言(yan)(yan)》说巧(qiao)妇(fu)之(zhi)(zhi)(zhi)名,“自(zi)(zi)关而(er)东(dong)谓(wei)之(zhi)(zhi)(zhi)桑飞(fei),或(huo)(huo)(huo)谓(wei)之(zhi)(zhi)(zhi)工(gong)雀,或(huo)(huo)(huo)谓(wei)之(zhi)(zhi)(zhi)过羸,或(huo)(huo)(huo)谓(wei)之(zhi)(zhi)(zhi)女匠。自(zi)(zi)关而(er)西,谓(wei)之(zhi)(zhi)(zhi)桑飞(fei),或(huo)(huo)(huo)谓(wei)之(zhi)(zhi)(zhi)袜雀”。郭璞(pu)(pu)注(zhu)云(yun):“即鹪(jiao)<眇鸟>是(shi)也(ye)。”诸儒皆(jie)以(yi)(yi)鹪(jiao)为(wei)巧(qiao)妇(fu),与题(ti)(ti)(ti)肩(jian)(jian)又不(bu)(bu)类(lei)也(ye)。今笺(jian)(jian)以(yi)(yi)鹪(jiao)与题(ti)(ti)(ti)肩(jian)(jian)及(ji)鸮(xiao)(xiao)三(san)者(zhe)为(wei)一,其(qi)义未详(xiang)。且言(yan)(yan)鹪(jiao)之(zhi)(zhi)(zhi)为(wei)鸟题(ti)(ti)(ti)肩(jian)(jian),事亦不(bu)(bu)知所出(chu),遗诸后贤。
未堪家多难,予又集于蓼。堪,任。予,我也。我又集于蓼,言辛苦也。笺云:集,会也。未任统理我国家众难成之事,谓使周公居摄时也。我又会於辛苦,遇三监及淮夷之难也。
○蓼音了。
[疏]传“堪任”至“辛苦”。
○正义曰:《释诂》云“堪,胜”,亦任之义也。“予,我”,《释诂》文。毛不得有追悔管、蔡之事。上经谓慎将来,则此亦谓将来之事,不得与郑同也。当言己才智浅短,未任国家多难之事。既已多难,又会辛苦,故王肃云:“非徒多难而已,又多辛苦。”是说将来之事,对多难为文。蓼,辛苦之菜,故云“又集於蓼”,言辛苦也。
○笺“集会”至“之难”。
○正义曰:“集(ji),会(hui)”,《释言(yan)(yan)》文。会(hui)谓逄(pang)遇(yu)之(zhi)(zhi)也(ye)(ye)。世(shi)道未平(ping),战(zhan)斗不息(xi),於王者为辛苦(ku)之(zhi)(zhi)事,故(gu)言(yan)(yan)又(you)会(hui)於辛苦(ku)也(ye)(ye)。上(shang)以翻飞为喻,谓长恶(e)使成(cheng)。此云“又(you)集(ji)于蓼”,谓逄(pang)其叛逆,故(gu)上(shang)笺(jian)言(yan)(yan)管(guan)、蔡,此笺(jian)言(yan)(yan)三(san)监(jian),犹是一事,但指(zhi)忆(yi)有(you)先后耳。言(yan)(yan)三(san)监(jian)及淮(huai)夷(yi)(yi)之(zhi)(zhi)难(nan)者,淮(huai)夷(yi)(yi)之(zhi)(zhi)叛,亦(yi)三(san)监(jian)使然,故(gu)连(lian)言(yan)(yan)之(zhi)(zhi)也(ye)(ye)。
《小毖》一章(zhang),八句。
《载芟》,春籍田而祈社稷也。籍田,甸师氏所掌。王载耒耜所耕之田,天子千亩,诸侯百亩。籍之言借也,借民力治之,故谓之籍田。
○芟,所衔反(fan),除草也。甸(dian),田(tian)见反(fan)。
[疏]“《载芟》三十一句”。
○正义曰:《载芟》诗者,春籍田而祈社稷之乐歌也。谓周公、成王太平之时,王者於春时亲耕籍田,以劝农业,又祈求社稷,使获其年丰岁稔。诗人述其丰熟之事,而为此歌焉。经陈下民乐治田业,收获弘多,酿为酒醴,用以祭祀。是由王者耕籍田、祈社稷、劝之使然,故序本其多获所由,言其作颂之意。经则主说年丰,故其言不及籍、社,所以经、序有异也。《月令》“孟春,天子躬耕帝籍。仲春,择元日,命民人社”。《大司马》“仲春,教振旅,遂以蒐田,献禽以祭社”。然则天子祈社亦以仲春,与耕籍异月。而连言之者,虽则异月,俱在春时,故以春总之。《祭法》云:“王为群姓立社曰泰社。王自为立社曰王社。”此二社皆应以春社之,但此为百姓祈祭,文当主於泰社,其稷与社共祭,亦当谓泰社社稷焉。
○笺“籍田”至“籍田”。
○正义(yi)曰(yue):《天官·甸师(shi)》“掌耕(geng)(geng)(geng)耨(nou)王(wang)籍(ji)(ji)(ji)(ji)”。《月(yue)令(ling)》孟春云(yun):“天子(zi)(zi)(zi)亲载(zai)耒(lei)(lei)耜,躬耕(geng)(geng)(geng)帝(di)籍(ji)(ji)(ji)(ji)。”是(shi)籍(ji)(ji)(ji)(ji)田(tian)者(zhe),甸师(shi)所(suo)掌,王(wang)所(suo)耕(geng)(geng)(geng)也(ye)(ye)(ye)。“天子(zi)(zi)(zi)千(qian)(qian)(qian)亩(mu),诸(zhu)侯百(bai)(bai)亩(mu)”,《祭义(yi)》文。王(wang)亲耕(geng)(geng)(geng)者(zhe),一人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)独(du)发(fa),三(san)(san)推(tui)而(er)已(yi),借民力使(shi)终治之(zhi)(zhi)(zhi)(zhi),故谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)籍(ji)(ji)(ji)(ji)田(tian)也(ye)(ye)(ye)。《月(yue)令(ling)》说耕(geng)(geng)(geng)籍(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi)(shi)云(yun):“天子(zi)(zi)(zi)三(san)(san)推(tui),公(gong)五(wu)推(tui),卿(qing)、诸(zhu)侯九(jiu)推(tui)。”《周(zhou)语》说耕(geng)(geng)(geng)籍(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi)(shi)云(yun):“王(wang)耕(geng)(geng)(geng)一发(fa),班三(san)(san)之(zhi)(zhi)(zhi)(zhi),庶(shu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)终於(wu)千(qian)(qian)(qian)亩(mu)。”韦昭(zhao)云(yun):“王(wang)无耦(ou),以(yi)(yi)(yi)(yi)一耜耕(geng)(geng)(geng)。班,次也(ye)(ye)(ye)。三(san)(san)之(zhi)(zhi)(zhi)(zhi)者(zhe),下各三(san)(san)。其(qi)上王(wang)一发(fa),公(gong)三(san)(san),卿(qing)九(jiu),大(da)夫二(er)(er)十七。”然则每耕(geng)(geng)(geng)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)数(shu)如(ru)《周(zhou)语》,其(qi)推(tui)之(zhi)(zhi)(zhi)(zhi)数(shu)如(ru)《月(yue)令(ling)》,则王(wang)一人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)发(fa)而(er)三(san)(san)推(tui),公(gong)三(san)(san)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)发(fa)各五(wu)推(tui),卿(qing)九(jiu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)发(fa)各九(jiu)推(tui),大(da)夫推(tui)数(shu)则无文,因以(yi)(yi)(yi)(yi)三(san)(san)孤并六卿(qing)是(shi)为(wei)(wei)(wei)(wei)九(jiu),其(qi)大(da)夫虽多,见相(xiang)三(san)(san)之(zhi)(zhi)(zhi)(zhi)数(shu),取(qu)(qu)二(er)(er)十七人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)为(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)耳。其(qi)士盖(gai)八十一人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)为(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)耳。《月(yue)令(ling)》止有卿(qing),而(er)韦昭(zhao)兼言(yan)(yan)(yan)大(da)夫,明亦宜有士也(ye)(ye)(ye)。庶(shu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)终於(wu)千(qian)(qian)(qian)亩(mu),谓(wei)(wei)甸师(shi)之(zhi)(zhi)(zhi)(zhi)属(shu)徒(tu)也(ye)(ye)(ye)。《天官》序云(yun):“甸师(shi)下士二(er)(er)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),府一人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),史二(er)(er)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),胥(xu)三(san)(san)十人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),徒(tu)三(san)(san)百(bai)(bai)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)。”其(qi)职(zhi)云(yun):“掌帅(shuai)其(qi)属(shu)而(er)耕(geng)(geng)(geng)耨(nou)王(wang)籍(ji)(ji)(ji)(ji)。”注云(yun):“其(qi)属(shu),府、史、胥(xu)、徒(tu)也(ye)(ye)(ye)。耨(nou),芸(yun)芓也(ye)(ye)(ye)。王(wang)以(yi)(yi)(yi)(yi)孟春躬耕(geng)(geng)(geng)帝(di)籍(ji)(ji)(ji)(ji),天子(zi)(zi)(zi)三(san)(san)推(tui),三(san)(san)公(gong)五(wu)推(tui),卿(qing)、诸(zhu)侯九(jiu)推(tui),庶(shu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)终於(wu)千(qian)(qian)(qian)亩(mu)。”庶(shu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)谓(wei)(wei)徒(tu)三(san)(san)百(bai)(bai)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)。籍(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)言(yan)(yan)(yan)借也(ye)(ye)(ye)。王(wang)一耕(geng)(geng)(geng)之(zhi)(zhi)(zhi)(zhi),而(er)使(shi)庶(shu)人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)芸(yun)芓终之(zhi)(zhi)(zhi)(zhi)。是(shi)借民者(zhe),谓(wei)(wei)借此甸师(shi)之(zhi)(zhi)(zhi)(zhi)徒(tu)也(ye)(ye)(ye)。王(wang)者(zhe)役人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren),自是(shi)常事(shi)(shi)(shi)(shi),而(er)谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)借者(zhe),言(yan)(yan)(yan)此田(tian)耕(geng)(geng)(geng)耨(nou)皆当王(wang)亲为(wei)(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi),但以(yi)(yi)(yi)(yi)听政治民有所(suo)不暇(xia),故借人(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)力以(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)己功,是(shi)以(yi)(yi)(yi)(yi)谓(wei)(wei)之(zhi)(zhi)(zhi)(zhi)借也(ye)(ye)(ye)。《汉(han)书》孝文二(er)(er)年开籍(ji)(ji)(ji)(ji)田(tian)。应(ying)邵(shao)曰(yue):“籍(ji)(ji)(ji)(ji)田(tian)千(qian)(qian)(qian)亩(mu),典(dian)(dian)(dian)籍(ji)(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)田(tian)。”臣瓒案:“景帝(di)诏曰(yue):‘朕亲耕(geng)(geng)(geng),后亲桑,率(lv)天下先’,本不得以(yi)(yi)(yi)(yi)假借为(wei)(wei)(wei)(wei)称。”而(er)郑以(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)借民力者(zhe),凡(fan)言(yan)(yan)(yan)典(dian)(dian)(dian)籍(ji)(ji)(ji)(ji)者(zhe),谓(wei)(wei)作事(shi)(shi)(shi)(shi)设法,书而(er)记之(zhi)(zhi)(zhi)(zhi),或复追述(shu)前言(yan)(yan)(yan),号为(wei)(wei)(wei)(wei)典(dian)(dian)(dian)法。此籍(ji)(ji)(ji)(ji)田(tian)在於(wu)公(gong)地,岁(sui)岁(sui)耕(geng)(geng)(geng)垦(ken),此乃当时之(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi)(shi),何故以(yi)(yi)(yi)(yi)籍(ji)(ji)(ji)(ji)为(wei)(wei)(wei)(wei)名?若(ruo)以(yi)(yi)(yi)(yi)事(shi)(shi)(shi)(shi)载(zai)典(dian)(dian)(dian)籍(ji)(ji)(ji)(ji),即名籍(ji)(ji)(ji)(ji)田(tian),则天下之(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi)(shi)无非籍(ji)(ji)(ji)(ji)矣,何独(du)於(wu)此偏得籍(ji)(ji)(ji)(ji)名?瓒见亲耕(geng)(geng)(geng)之(zhi)(zhi)(zhi)(zhi)言(yan)(yan)(yan),即云(yun)不得假借。岂籍(ji)(ji)(ji)(ji)田(tian)千(qian)(qian)(qian)亩(mu),皆天子(zi)(zi)(zi)亲耕(geng)(geng)(geng)之(zhi)(zhi)(zhi)(zhi)乎?圣(sheng)王(wang)制法,为(wei)(wei)(wei)(wei)此籍(ji)(ji)(ji)(ji)田(tian)者(zhe),万民之(zhi)(zhi)(zhi)(zhi)业,以(yi)(yi)(yi)(yi)农为(wei)(wei)(wei)(wei)本,五(wu)礼之(zhi)(zhi)(zhi)(zhi)事(shi)(shi)(shi)(shi),唯祭为(wei)(wei)(wei)(wei)大(da)。以(yi)(yi)(yi)(yi)天子(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)贵,亲执耒(lei)(lei)耜,所(suo)以(yi)(yi)(yi)(yi)劝农业也(ye)(ye)(ye)。祭之(zhi)(zhi)(zhi)(zhi)所(suo)奉,必用己力,所(suo)以(yi)(yi)(yi)(yi)敬(jing)明神也(ye)(ye)(ye)。《祭义(yi)》云(yun):“天子(zi)(zi)(zi)为(wei)(wei)(wei)(wei)籍(ji)(ji)(ji)(ji)千(qian)(qian)(qian)亩(mu),躬秉(bing)耒(lei)(lei)耜,以(yi)(yi)(yi)(yi)事(shi)(shi)(shi)(shi)天地山川社稷。先古以(yi)(yi)(yi)(yi)为(wei)(wei)(wei)(wei)醴(li)酪齍盛,於(wu)是(shi)乎取(qu)(qu)之(zhi)(zhi)(zhi)(zhi),敬(jing)之(zhi)(zhi)(zhi)(zhi)至也(ye)(ye)(ye)。”是(shi)说籍(ji)(ji)(ji)(ji)田(tian)之(zhi)(zhi)(zhi)(zhi)意也(ye)(ye)(ye)。
载芟载柞,其耕泽泽。千耦其耘,徂隰徂畛。侯主侯伯,侯亚侯旅,侯彊侯以。除草曰芟。除木曰柞。畛,埸也。主,家长也。伯,长子也。亚,仲叔也。旅,子弟也。强,强力也。以,用也。笺云:载,始也。隰谓新发田也。畛谓旧田有径路者。强,有馀力者。《周礼》曰:“以强予任民。”以谓閒民,今时佣赁也。《春秋》之义,能东西之曰以。成王之时,万民乐治田业。将耕,先始芟柞其草木,土气烝达而和,耕之则泽泽然解散,於是耘除其根株。辈作者千耦,言趋时也。或往之隰,或往之畛。父子馀夫俱行,强有馀力者相助,又取佣赁,务疾毕已当种也。
○柞,侧伯反(fan)(fan),除木也。泽泽音释释,注(zhu)同,《尔雅》作郝,音同,云:“耕也。”郭云:“言士解(jie)也。”耦,五口反(fan)(fan)。芸(yun)音云,本(ben)又作“耘”,除草(cao)也。畛(zhen),之忍(ren)反(fan)(fan),徐又音真(zhen)。强,其良(liang)反(fan)(fan),有(you)馀(yu)力。易,本(ben)又作“埸”,音亦(yi)。长,张丈反(fan)(fan)。下同。径(jing),古定反(fan)(fan)。閒音闲。佣音容。赁,女(nv)鸠(jiu)反(fan)(fan)。烝音证(zheng)。解(jie)音蟹。
[疏]“载芟载柞”。
○毛以为,周公、成王之时,耕籍以劝下民,祈社而求穀实,故其时之民乐治田业,於是始芟其所田之草,始柞其所田之木,待其土气烝达,然后耕之。其耕则释释然土皆解散,又二人相对者有千耦之人,其皆耘除此所芟柞草木之根株也。其耘之时,或往之隰,或往之畛。其所往之人,维为主之家长,维处伯之长子,维次长之仲叔,维众之子弟,维强力之兼士,维所以佣赁之人。此等俱往畛隰,芸除草木,尽家之众,皆服作劳。有嗿然而众其来饷馈之人,即其妇之与士也。此农人不以其身为苦,乃谓饷己为劳,思逆而媚其行饷之妇,有爱其从来子弟,是王化之深,务农之至也。此农人既去草木根株,有略然而利者,其所用之耜。以此利耜,始耕於南亩之中,以种其百众之穀。此穀之种实,皆含此当生之活气,故从土中驿驿然其钻土以射出,其士也。乃有厌然而特茂者,其杰立之苗也。厌厌然而长大者,其齐等之苗也。於是农人则绵绵然用其力麃芸之,以此至於大熟,则获刈之,济济然穗众而难进。有成实而多者,其此民之积聚也,乃有万与亿而及秭,言其多无数也。天下丰熟,而此在上税而取之,以为三种之酒,以为五齐之醴,进予先祖先妣,又以会聚其百众之礼,而为祭祀。此所为之酒醴,有飶然其气芬香,用之以祭祀,为鬼神所飨,为我国家之光荣也。此所为之酒醴,有如椒之馨香,用之以祭祀,为鬼神降福,则得年寿与成德之安宁也。既治田得穀,用之祭祀,而使鬼神欢悦,邦国安宁,祭祀得所,故能诚感天地。心非云此而有此,谓祯祥之应,事未至而先来也。心非云今而有今,谓嘉庆之事不先闻而即至也。此事乃自古以来当如此,言修德行礼莫不获报,非独於此周时。
○郑以“俶载”为“炽菑”,炽然入地而菑杀其草於南亩之中。又以“烝畀祖妣”为祭祀之礼,以事宗庙;“以洽百礼”,为飨燕之礼,以待宾客。既言二礼,又反而申之,言此所为之酒醴,有飶然其气芬香,用之以飨燕宾客,为宾所悦,为我国家光荣也。又其为酒醴,有如椒之香馨,用之以祭祀鬼神,为鬼神降福,则得年寿与成德之安宁也。又以且为辞,以振为古。馀同。
○传“除草”至“以用”。
○正义曰:隐六年《左传》云:“如农夫之务去草焉,芟夷蕴崇之。”是除草曰芟也。《秋官·柞氏》“掌攻草木及林麓”,是除木曰柞。《地官·遂人》云“十夫有沟,沟土有畛”,则畛谓地畔之径路也。至此而易之主,故以畛为埸,《信南山》云“疆埸翼翼”是也。《坊记》云:“家无二主。”主是一家之尊,故知“主,家长也”。主既家长,而别有伯,则伯是主之长子也。亚训次也,次於伯,故知仲叔也。不言季者,以季幼少,宜与诸子为类也。令旅中兼之,旅训众也,谓幼者之众,即季弟及伯仲叔之诸子,故云“旅,子弟也”。此子弟谓成人堪耕芸者,若幼则从饷而行,下云“有依其士”是也。彊谓力能兼人,故云“彊,彊力也”。以者,佣赁之人,以意驱用,故云“用也”。
○笺“载始”至“当种”。
○正义(yi)曰(yue)(yue):此本其(qi)开地(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)初,故(gu)载为(wei)始。原隰(xi)者(zhe)(zhe),地(di)(di)形(xing)(xing)高下(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)别名(ming)。隰(xi)指(zhi)田形(xing)(xing)而(er)言(yan),则是(shi)未尝垦发(fa),故(gu)知谓新发(fa)田也(ye)(ye)(ye)。畛(zhen)是(shi)地(di)(di)畔道路(lu)之(zhi)(zhi)(zhi)(zhi)(zhi)名(ming),故(gu)知谓旧田有(you)(you)(you)(you)(you)径(jing)路(lu)者(zhe)(zhe)。彊有(you)(you)(you)(you)(you)馀力(li)(li)(li),谓其(qi)人(ren)(ren)(ren)彊壮,治一夫之(zhi)(zhi)(zhi)(zhi)(zhi)田仍有(you)(you)(you)(you)(you)馀力(li)(li)(li),能(neng)佐助他事者(zhe)(zhe)也(ye)(ye)(ye)。“周礼曰(yue)(yue)以(yi)强予(yu)任民(min)”,《地(di)(di)官·遂人(ren)(ren)(ren)》文。彼(bi)(bi)注云(yun):“彊予(yu),谓民(min)有(you)(you)(you)(you)(you)馀力(li)(li)(li),复予(yu)之(zhi)(zhi)(zhi)(zhi)(zhi)田。”引(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)证强有(you)(you)(you)(you)(you)馀力(li)(li)(li)。彼(bi)(bi)“民(min)”作(zuo)“甿(meng)”,注云(yun):“变(bian)民(min)言(yan)甿(meng),异(yi)外内也(ye)(ye)(ye)。”然则甿(meng)民(min)是(shi)一,故(gu)以(yi)民(min)言(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)。以(yi)谓闲(xian)(xian)(xian)(xian)民(min),今时(shi)佣赁者(zhe)(zhe),《太宰》“以(yi)九(jiu)职(zhi)任万民(min),其(qi)九(jiu)曰(yue)(yue)闲(xian)(xian)(xian)(xian)民(min),无常(chang)职(zhi),转移执事”,郑司农云(yun):“闲(xian)(xian)(xian)(xian)民(min)谓无事业者(zhe)(zhe)。转移为(wei)人(ren)(ren)(ren)执事,若今时(shi)佣力(li)(li)(li)也(ye)(ye)(ye)。”是(shi)有(you)(you)(you)(you)(you)闲(xian)(xian)(xian)(xian)民(min)佣赁之(zhi)(zhi)(zhi)(zhi)(zhi)事也(ye)(ye)(ye)。又解云(yun)以(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)意。《春秋》之(zhi)(zhi)(zhi)(zhi)(zhi)义(yi),能(neng)东(dong)西(xi)之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)以(yi)。此佣力(li)(li)(li)随主人(ren)(ren)(ren)所(suo)东(dong)西(xi),故(gu)称以(yi)也(ye)(ye)(ye)。僖二十六年(nian)《左传》曰(yue)(yue):“凡师能(neng)左右之(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)以(yi)。”左右即东(dong)西(xi)也(ye)(ye)(ye)。彼(bi)(bi)虽为(wei)师发(fa)例,要以(yi)者(zhe)(zhe),任其(qi)东(dong)西(xi),故(gu)引(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)证此。太平之(zhi)(zhi)(zhi)(zhi)(zhi)世,而(er)得有(you)(you)(you)(you)(you)闲(xian)(xian)(xian)(xian)民(min)者(zhe)(zhe),人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)才(cai)度等(deng)级(ji)不同,自有(you)(you)(you)(you)(you)不能(neng)存立,於(wu)为(wei)人(ren)(ren)(ren)所(suo)役者(zhe)(zhe),圣人(ren)(ren)(ren)顺而(er)任之(zhi)(zhi)(zhi)(zhi)(zhi),《周礼》列於(wu)九(jiu)职(zhi)。是(shi)虽太平之(zhi)(zhi)(zhi)(zhi)(zhi)世,必为(wei)人(ren)(ren)(ren)佣,故(gu)此得有(you)(you)(you)(you)(you)之(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)。土气(qi)(qi)(qi)烝(zheng)(zheng)达者(zhe)(zhe),《周语》说将(jiang)耕(geng)(geng)之(zhi)(zhi)(zhi)(zhi)(zhi)事云(yun):“阳(yang)气(qi)(qi)(qi)俱烝(zheng)(zheng),土膏其(qi)动。”韦昭(zhao)云(yun):“烝(zheng)(zheng),升也(ye)(ye)(ye)。”《月(yue)令》“孟春,天气(qi)(qi)(qi)下(xia)降,地(di)(di)气(qi)(qi)(qi)上(shang)腾(teng)”,注云(yun):“此阳(yang)气(qi)(qi)(qi)烝(zheng)(zheng)达,可耕(geng)(geng)之(zhi)(zhi)(zhi)(zhi)(zhi)候。”然则土气(qi)(qi)(qi)烝(zheng)(zheng)达者(zhe)(zhe),谓阳(yang)气(qi)(qi)(qi)升上(shang)达出,於(wu)是(shi)耕(geng)(geng)之(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)土得释(shi)释(shi)然而(er)散(san)也(ye)(ye)(ye)。《释(shi)训》云(yun):“释(shi)释(shi),耕(geng)(geng)也(ye)(ye)(ye)。”舍人(ren)(ren)(ren)曰(yue)(yue):“释(shi)释(shi)犹藿(huo)藿(huo),解散(san)之(zhi)(zhi)(zhi)(zhi)(zhi)意。”言(yan)辈作(zuo)者(zhe)(zhe),合家尽行,辈辈俱作(zuo),言(yan)趋时(shi)也(ye)(ye)(ye)。千(qian)(qian)(qian)耦(ou)(ou)谓为(wei)耦(ou)(ou)者(zhe)(zhe)千(qian)(qian)(qian),是(shi)二千(qian)(qian)(qian)人(ren)(ren)(ren)为(wei)千(qian)(qian)(qian)耦(ou)(ou),与(yu)“十千(qian)(qian)(qian)维耦(ou)(ou)”异(yi)也(ye)(ye)(ye)。或(huo)(huo)往之(zhi)(zhi)(zhi)(zhi)(zhi)隰(xi),或(huo)(huo)往之(zhi)(zhi)(zhi)(zhi)(zhi)畛(zhen),言(yan)其(qi)所(suo)往皆遍也(ye)(ye)(ye),故(gu)王肃云(yun):“有(you)(you)(you)(you)(you)隰(xi)则有(you)(you)(you)(you)(you)原,言(yan)畛(zhen)新可见,美其(qi)阴阳(yang)和,得同时(shi)就功也(ye)(ye)(ye)。”又解所(suo)以(yi)合家俱作(zuo)之(zhi)(zhi)(zhi)(zhi)(zhi)意。务(wu)疾毕(bi)已当种也(ye)(ye)(ye),已犹了(le),欲疾耕(geng)(geng)使毕(bi)了(le),故(gu)下(xia)经而(er)种之(zhi)(zhi)(zhi)(zhi)(zhi)。
有嗿其馌,思媚其妇,有依其士。嗿,众貌。士,子弟也。笺云:馌,馈饟也。依之言爱也。妇子来馈饟其农人於田野,乃逆而媚爱之。言劝其事劳,不自苦。
○嗿,敕感反。馌,于辄反。馈,其愧反。饟,式亮(liang)反。
[疏]传“嗿众”至“子弟”。
○正义曰:以耘者千耦,饟者必多,故知嗿为众貌。士者男子之称,而不在耕芸之中,宜是幼者行饟,故为子弟。此经言“有嗿其馌”,以目之妇士,俱是行饟之人。《七月》云“同我妇子”,子即此之士也。
○笺“馌馈”至“自苦”。
○正义曰(yue)(yue):“馌(ye),馈”,《释诂》文。孙(sun)炎曰(yue)(yue):“馌(ye),野之(zhi)馈也。”“依(yi)”文与“媚(mei)”相类,媚(mei)为爱(ai),故知依(yi)亦(yi)爱(ai)也。
有略其耜,俶载南亩。播厥百穀,实函斯活。略,利也。笺云:“俶载”当作“炽菑”。播犹种也。实,种子也。函,含也。活,生也。农夫既耘除草木根株,乃更以利耜炽菑之,而后种其种,皆成好含生气。
○略如字,字书作(zuo)“”,同。俶(ti)载,毛并如字,郑作(zuo)“炽菑”。下篇同。函,户南反。下篇同。炽,尺志反,盛也。菑,侧其反。种,章勇反。下“其种”同。株音(yin)诛。
[疏]传“略,利”。
○正义曰:《释诂》文。
○笺“实种”至“活生”。
○正(zheng)义曰(yue):此说初种,故(gu)知实为种子。函者,容藏之义,故(gu)转(zhuan)为含,犹人口含之也。活(huo)者,生(sheng)(sheng)(sheng)活(huo),故(gu)为生(sheng)(sheng)(sheng)。言种子内含生(sheng)(sheng)(sheng)气,种之必(bi)生(sheng)(sheng)(sheng)也。
驿驿其达,有厌其杰。厌厌其苗,绵绵其麃。达,射也。有厌其杰,言杰苗厌然特美也。麃,耘也。笺云:达,出地也。杰,先长者。厌厌其苗,众齐等也。
○驿音亦(yi),《尔雅(ya)》作(zuo)“绎绎”,云(yun):“生(sheng)也。”厌,於艳反(fan)。下同。绵(mian)绵(mian)如字,《尔雅(ya)》云(yun):“麃也。”《韩诗》作(zuo)“民民”,云(yun):“众貌。”麃,表(biao)娇(jiao)反(fan),芸也,《说文》作(zuo)“穮”,音同,云(yun):“穮,耨锄田也。”《字林》云(yun):“穮,耕禾间(jian)也。”方遥反(fan)。射(she),食亦(yi)反(fan)。长,张丈反(fan)。
[疏]传“达射”至“麃耘”。
○正义曰(yue)(yue):苗(miao)生达(da)地则射而(er)出,故(gu)(gu)以达(da)为射。《释训(xun)》云:“驿(yi)驿(yi),生也(ye)。”舍人(ren)曰(yue)(yue):“穀皆生之(zhi)貌(mao)。”是(shi)“驿(yi)驿(yi)其(qi)达(da)”谓苗(miao)生达(da)地也(ye)。厌者(zhe),苗(miao)长茂(mao)盛之(zhi)貌(mao)。其(qi)杰(jie),苗(miao)之(zhi)杰(jie)者(zhe),亦是(shi)苗(miao)也(ye),而(er)与其(qi)苗(miao)异文,杰(jie)谓其(qi)中特美(mei)(mei)者(zhe),苗(miao)谓其(qi)馀齐(qi)(qi)(qi)等(deng)者(zhe),二者(zhe)皆美(mei)(mei)茂(mao),故(gu)(gu)俱称(cheng)厌。但以齐(qi)(qi)(qi)等(deng)苗(miao)多,重言(yan)厌厌耳。以二者(zhe)相涉,故(gu)(gu)传详其(qi)文,故(gu)(gu)云“有厌其(qi)杰(jie),言(yan)苗(miao)杰(jie)然特美(mei)(mei)也(ye)”。笺申特美(mei)(mei)之(zhi)意,故(gu)(gu)云“先长者(zhe)杰(jie)”。既是(shi)先长,明厌厌,其(qi)馀众苗(miao)齐(qi)(qi)(qi)等(deng)者(zhe)。麃是(shi)芸之(zhi)别(bie)名,绵(mian)(mian)绵(mian)(mian)是(shi)麃之(zhi)貌(mao)。《释训(xun)》云:“绵(mian)(mian)绵(mian)(mian),麃也(ye)。”孙炎曰(yue)(yue):“绵(mian)(mian)绵(mian)(mian),言(yan)详密也(ye)。”郭璞曰(yue)(yue):“芸不(bu)息也(ye)。”王肃云:“芸者(zhe),其(qi)众绵(mian)(mian)绵(mian)(mian)然不(bu)绝也(ye)。”
载穫济济,有实其积,万亿及秭。济济,难也。笺云:难者,穗众难进也。有实,实成也。其积之乃万亿及秭,言得多也。
○穫,户郭反(fan)。积,子赐反(fan),又如(ru)字(zi)。注同。秭音姊。
[疏]传“济济,难”。
○正义曰:《释训》云:“济济,容(rong)止(zhi)也(ye)。”在田穫刈(yi),不得有(you)济济之容(rong),但容(rong)止(zhi)济济者,必(bi)举动安舒,此刈(yi)者以禾稠难(nan)(nan)进,不能(neng)速(su)疾,故亦以济济言(yan)之。言(yan)难(nan)(nan)者,笺申之云:“穗众难(nan)(nan)进也(ye)。”
为酒为醴,烝畀祖妣,以洽百礼。笺云:烝,进。畀,予。洽,合也。进予祖妣,谓祭先祖先妣也。以洽百礼,谓飨燕之属。
○烝,之丞反(fan)。畀,必二反(fan)。注同。
[疏]传“百礼言多”。
○正义曰:检定本、《集注》皆无此文,有者误也。
○笺“烝进”至“之属”。
○正义曰:“烝,进。畀,予。洽(qia),合”,皆(jie)(jie)《释诂》文(wen)。笺以下云“有(you)(you)飶”、“有(you)(you)椒”,重设其(qi)文(wen),则是二(er)事,故(gu)分(fen)此以当之(zhi)(zhi)(zhi)。以“洽(qia)百(bai)礼(li)”为(wei)(wei)合聚(ju)众(zhong)礼(li)。其(qi)用酒醴者,祭(ji)(ji)祀以外,唯飨(xiang)(xiang)燕(yan)(yan)(yan)耳,故(gu)言“谓飨(xiang)(xiang)燕(yan)(yan)(yan)之(zhi)(zhi)(zhi)属”。《宾之(zhi)(zhi)(zhi)初(chu)(chu)筵(yan)》与(yu)《丰(feng)年》皆(jie)(jie)有(you)(you)“以洽(qia)百(bai)礼(li)”之(zhi)(zhi)(zhi)文(wen),与(yu)此同。而《宾之(zhi)(zhi)(zhi)初(chu)(chu)筵(yan)》其(qi)文(wen)之(zhi)(zhi)(zhi)下即云“有(you)(you)壬有(you)(you)林(lin)”,林(lin)谓诸(zhu)侯之(zhi)(zhi)(zhi)君,故(gu)笺以为(wei)(wei)合见百(bai)国所(suo)献之(zhi)(zhi)(zhi)礼(li)。《丰(feng)年》止言报祭(ji)(ji),无飨(xiang)(xiang)燕(yan)(yan)(yan)之(zhi)(zhi)(zhi)义,故(gu)笺不为(wei)(wei)说,则与(yu)“烝畀祖妣(bi)”共为(wei)(wei)祭(ji)(ji)祀之(zhi)(zhi)(zhi)礼(li)。此以有(you)(you)二(er)事,故(gu)以为(wei)(wei)飨(xiang)(xiang)燕(yan)(yan)(yan)之(zhi)(zhi)(zhi)礼(li)。皆(jie)(jie)观(guan)文(wen)为(wei)(wei)义,故(gu)三者皆(jie)(jie)异(yi)。毛既无飨(xiang)(xiang)燕(yan)(yan)(yan)之(zhi)(zhi)(zhi)言,明皆(jie)(jie)据祭(ji)(ji)祀,与(yu)郑不同。
有飶其香,邦家之光。飶,芬香也。笺云:芬香之酒醴,飨燕宾客,则多得其欢心,於国家有荣誉。
○飶,蒲即反。芬,芳也(ye)(ye)。《说文》云:“食之香也(ye)(ye)。”字(zi)又(you)作“苾”,音同。一(yi)音蒲必反。注(zhu)同。
[疏]传“苾,芬香”。
○正义曰:飶者,香之气,故为芬香也。
○笺“芬香”至“荣誉”。
○正(zheng)义曰:笺以(yi)(yi)(yi)此(ci)(ci)充飨燕,下(xia)充祭(ji)祀(si)者,以(yi)(yi)(yi)言邦家之(zhi)光,谓国(guo)有光荣(rong),是於(wu)宾客之(zhi)辞也(ye)(ye)。胡考(kao)之(zhi)宁,言身得寿考(kao),与祭(ji)之(zhi)祝(zhu)庆万寿无疆义同(tong),是於(wu)鬼(gui)神之(zhi)辞也(ye)(ye),故(gu)知此(ci)(ci)为飨燕,下(xia)为祭(ji)祀(si)。以(yi)(yi)(yi)飨燕施於(wu)宾客,故(gu)云“得其欢(huan)心,於(wu)国(guo)家有荣(rong)誉”。祭(ji)祀(si)进於(wu)祖妣,故(gu)云“多得福禄,於(wu)身得寿考(kao)”。
有椒其馨,胡考之宁。椒,犹飶也。胡,寿也。考,成也。笺云:宁,安也。以芬香之酒醴,祭於祖妣,则多得其福右。
○椒(jiao),子(zi)消反(fan),徐子(zi)料反(fan),沈作(zuo)“俶”,尺叔反(fan),云:“作(zuo)椒(jiao)者,误也。此论酿酒芬香,无取椒(jiao)气(qi)之芳(fang)(fang)也。”案《唐(tang)风·椒(jiao)聊》笺云:“椒(jiao)之性芬芳(fang)(fang)。”王(wang)注云:“椒(jiao),芬芳(fang)(fang)之物(wu)。”此传(chuan)云“椒(jiao)犹飶”,“飶芬香”,椒(jiao)是芬芳(fang)(fang)之物(wu),此正相协,无故改字为(wei)椒(jiao),椒(jiao),始也,非芬香。馨,呼庭反(fan)。
[疏]传“椒犹”至“考成”。
○正(zheng)义曰(yue)(yue):椒是(shi)木(mu)名,非香(xiang)(xiang)气(qi)也。但椒木(mu)之(zhi)(zhi)气(qi)香(xiang)(xiang),作者(zhe)以椒言香(xiang)(xiang),故传(chuan)辨之(zhi)(zhi),云(yun)“犹如飶也”。僖二(er)十二(er)年《左传(chuan)》曰(yue)(yue):“虽及胡(hu)耇。”《周书·谥法》“保民(min)耆(qi)艾曰(yue)(yue)胡(hu)”。胡(hu)为寿也。“考,成”,《释诂》文。言考者(zhe),明老而有成德。《荡》曰(yue)(yue)“虽无老成人(ren)”是(shi)也。
匪且有且,匪今斯今,振古如兹。且,此也。振,自也。笺云:匪,非也。振亦古也。飨燕祭祀,心非云且而有且,谓将有嘉庆祯祥先来见也。心非云今而有此今,谓嘉庆之事不闻而至也。言修德行礼,莫不获报,乃古古而如此,所由来者久,非適今时。
○且(qie),七也反,又子馀反。下(xia)同。见,贤(xian)遍反。
[疏]传“且,此。振,自”。
○正义曰:毛虽有此训,其义与郑不殊。
○笺“振亦”至“今时”。
○正(zheng)义曰:笺以《尔雅》有此(ci)(ci)正(zheng)训(xun),故(gu)易传以为(wei)“振亦古(gu)也(ye)(ye)(ye)(ye)”。以上陈祭飨(xiang)二事(shi),此(ci)(ci)承上文,故(gu)云(yun)飨(xiang)燕(yan)祭祀。直言(yan)飨(xiang)燕(yan)祭祀,谓为(wei)之(zhi)(zhi)得(de)(de)其所也(ye)(ye)(ye)(ye)。有天下者,主(zhu)(zhu)於敬(jing)待(dai)神(shen)(shen)人(ren),接(jie)之(zhi)(zhi)以礼,则人(ren)神(shen)(shen)庆(qing)(qing)(qing)悦,至(zhi)诚感物,祥(xiang)(xiang)瑞(rui)必臻,故(gu)知“非(fei)且(qie)(qie)(qie)有且(qie)(qie)(qie),非(fei)今(jin)(jin)(jin)斯今(jin)(jin)(jin)”,谓嘉庆(qing)(qing)(qing)、祯(zhen)(zhen)祥(xiang)(xiang)之(zhi)(zhi)事(shi),非(fei)谓其有而(er)已(yi)有之(zhi)(zhi),以言(yan)报(bao)应之(zhi)(zhi)疾也(ye)(ye)(ye)(ye)。且(qie)(qie)(qie)实语助(zhu),但今(jin)(jin)(jin)谓今(jin)(jin)(jin)时(shi),则且(qie)(qie)(qie)亦今(jin)(jin)(jin)时(shi),其实是(shi)(shi)一,作(zuo)者美(mei)其事(shi)而(er)丁宁重(zhong)言(yan)之(zhi)(zhi)耳。嘉庆(qing)(qing)(qing)谓王者所得(de)(de)美(mei)善之(zhi)(zhi)实事(shi),祯(zhen)(zhen)祥(xiang)(xiang)谓嘉庆(qing)(qing)(qing)之(zhi)(zhi)前,先(xian)见(jian)为(wei)徵应者也(ye)(ye)(ye)(ye)。以其分(fen)为(wei)二文,故(gu)属祯(zhen)(zhen)祥(xiang)(xiang)於上句(ju),属嘉庆(qing)(qing)(qing)於下句(ju)。但祯(zhen)(zhen)祥(xiang)(xiang)为(wei)嘉庆(qing)(qing)(qing)而(er)先(xian)见(jian),故(gu)言(yan)将有嘉庆(qing)(qing)(qing)祯(zhen)(zhen)祥(xiang)(xiang)先(xian)来(lai)见(jian)也(ye)(ye)(ye)(ye)。以祯(zhen)(zhen)祥(xiang)(xiang)是(shi)(shi)事(shi)之(zhi)(zhi)先(xian)应,故(gu)言(yan)先(xian)来(lai)见(jian)。嘉庆(qing)(qing)(qing)是(shi)(shi)善之(zhi)(zhi)实事(shi),故(gu)云(yun)不(bu)闻而(er)至(zhi)。二者意亦同(tong)也(ye)(ye)(ye)(ye)。此(ci)(ci)祯(zhen)(zhen)祥(xiang)(xiang)、嘉庆(qing)(qing)(qing)自天为(wei)之(zhi)(zhi),享燕(yan)之(zhi)(zhi)礼得(de)(de)所,不(bu)谓其至(zhi)而(er)已(yi)至(zhi)。言(yan)修德行礼,莫不(bu)获(huo)报(bao),乃古(gu)又古(gu)以来(lai)当皆如(ru)此(ci)(ci),非(fei)適今(jin)(jin)(jin)时(shi)美(mei)此(ci)(ci)大平之(zhi)(zhi)主(zhu)(zhu),能重(zhong)於农业,获(huo)此(ci)(ci)福庆(qing)(qing)(qing),故(gu)歌之(zhi)(zhi)也(ye)(ye)(ye)(ye)。
《戴芟》一(yi)章,三十一(yi)句。
《良耜》,秋报社稷也。
○耜音似(si),田(tian)器也。
[疏]“《良耜》二十三句”。
○正(zheng)义(yi)曰:《良耜》诗者(zhe),秋报(bao)社(she)稷(ji)(ji)之乐歌也。谓周公(gong)、成王太平之时,年穀丰稔,以为由(you)社(she)稷(ji)(ji)之所祐,故於秋物既(ji)成,王者(zhe)乃祭(ji)社(she)稷(ji)(ji)之神。以报(bao)生长之功。诗人述其(qi)(qi)事(shi)而作此歌焉。经(jing)(jing)之所陈,其(qi)(qi)末四(si)句是(shi)报(bao)祭(ji)社(she)稷(ji)(ji)之事(shi)。“妇子宁止(zhi)”以上,言其(qi)(qi)耕种(zhong)多获(huo),以明报(bao)祭(ji)所由(you),亦是(shi)报(bao)之事(shi)也。经(jing)(jing)言“百(bai)室盈止(zhi),妇子宁止(zhi)”,乃是(shi)场功毕(bi)入(ru),当(dang)十月之后(hou),而得言秋报(bao)者(zhe),作者(zhe)先陈人事(shi)使毕(bi),然后(hou)言其(qi)(qi)报(bao)祭(ji)。其(qi)(qi)实报(bao)祭(ji)在秋,宁止(zhi)在冬(dong)也。本或“秋”下有“冬(dong)”,衍字,与《丰年》之序相涉(she)而误。定本无(wu)“冬(dong)”字。
畟畟良耜,俶载南亩。播厥百穀,实函斯活。畟畟,犹测测也。笺云:良,善也。农人测测以利善之耜,炽菑是南亩也,种此百穀,其种皆成好。含生气,言得其时。
○畟(ce),楚侧反,《尔雅》云(yun):“畟(ce)畟(ce),耜也。”郭云(yun):“言(yan)严利也。”种(zhong),章勇反。
[疏]“畟畟良耜”。
○毛以为,农人以畟畟然利刃善耜,始事於南亩而耕之,种其百众之穀,其实皆含此当时生之气,故生而渐长。农人事而芸之,於是有来视汝之农人者,载其方筐及其圆筥,其筐筥所盛以饟者,维是黍也。既饟到田,见其农夫所戴之笠维纠然,其田器之镈以此赵而刺地,以薅去荼蓼之草。其荼蓼之草既朽败止,黍稷乃茂盛止。及其成熟,乃获刈之,挃挃然为声。既获讫,乃积聚之,栗栗然众多。所积聚者,其大如城雉之峻壮,其比迫如栉齿之相次。既蹂践而治之,则以开百室,一时而纳之。於是百室皆盈满而多穀粟止,妇子皆不行而安宁止。天下大熟,民安如此,国家乃杀是犉牡之牲,有捄然者此牲之角。用此牲以报祭社稷。所以报祭之者,以嗣继其先岁,复求其丰年,以续接其往事,复得以养人。又求良善司啬以续古昔之人,庶其常勤劝农,常得丰年也。郑唯“俶载”为“炽菑”为异。馀同。
○传“畟畟犹测测”。
○正义曰:以畟畟文连(lian)良耜,则是刃利(li)之(zhi)状,故犹测(ce)测(ce)以为(wei)利(li)之(zhi)意也。《释(shi)训》云:“畟畟,耜也。”舍人曰:“畟畟,耜入地之(zhi)貌(mao)。”郭璞曰:“言严利(li)也。”
或来瞻女,载筐及筥。其饟伊黍,其笠伊纠。其镈斯赵,以薅荼蓼。笠,所以御暑雨也。赵,刺也。蓼,水草也。笺云:瞻,视也。有来视女,谓妇子来馌者也。筐筥,所以盛黍也。丰年之时,虽贱者犹食黍。馌者,见戴纠然之笠,以田器刺地,薅去荼蓼之事。言闵其勤苦。
○筐(kuang),丘(qiu)方反(fan)(fan)(fan)。筥,纪吕反(fan)(fan)(fan)。饟,式亮(liang)反(fan)(fan)(fan)。笠(li)音立(li)。纠,居黝反(fan)(fan)(fan),又(you)(you)其皎反(fan)(fan)(fan)。镈(bo)音博。赵,徒(tu)了反(fan)(fan)(fan),刺也,又(you)(you)如字,沈起了反(fan)(fan)(fan),又(you)(you)徒(tu)少(shao)反(fan)(fan)(fan)。薅,呼毛反(fan)(fan)(fan),《说文》云:“拔田草(cao)也。”又(you)(you)云:“或(huo)作茠(xiu)。”引(yin)此以茠(xiu)荼(tu)蓼(liao)。荼(tu)蓼(liao),上音徒(tu),下音了。刺,七亦(yi)反(fan)(fan)(fan)。下同(tong)。盛(sheng)音成。去,起吕反(fan)(fan)(fan)。
[疏]传“笠所”至“水草”。
○正义曰:笠之为器,暑雨皆得御之,故兼言也。其镈斯赵,则赵是用镈之事。镈是锄类,故赵为刺地也。又《释草》云:“蔷,虞蓼。”某氏曰:“蔷一名虞蓼。”孙炎曰:“虞蓼是泽之所生,故为水草也。”蓼是秽草,荼亦秽草,非苦菜也。《释草》云:“荼,委叶。”舍人曰:“荼,一名委叶。某氏引此诗,则此荼谓委叶也。”王肃云:“荼,陆秽。蓼,水草。”然则所由田有原有隰,故并举水陆秽草。
○笺“瞻视”至“勤苦”。
○正义曰(yue):“瞻,视”,《释诂》文。下言“妇子宁(ning)止”,明(ming)此以(yi)为(wei)(wei)不(bu)宁(ning),故知(zhi)有(you)来视汝,谓(wei)妇子来馌者也。筐筥之(zhi)(zhi)下,即云(yun)(yun)(yun)饟黍(shu)(shu),故知(zhi)筐筥所以(yi)盛黍(shu)(shu)也。《少牢(lao)》、《特牲》大夫士之(zhi)(zhi)祭礼(li)食(shi)有(you)黍(shu)(shu),明(ming)黍(shu)(shu)是贵也。《玉藻》云(yun)(yun)(yun):“子卯,稷食(shi)菜(cai)羹(geng)。”为(wei)(wei)忌日(ri)贬(bian)而(er)(er)用稷,是为(wei)(wei)贱也。贱者当(dang)食(shi)稷耳,故云(yun)(yun)(yun)“丰年之(zhi)(zhi)时,虽贱者犹食(shi)黍(shu)(shu)”。瞻汝,是见彼农人(ren)之(zhi)(zhi)时,而(er)(er)陈其笠(li)其镈,故知(zhi)见农人(ren)戴纠然之(zhi)(zhi)笠(li),以(yi)田器刺地,薅去(qu)荼蓼(liao)之(zhi)(zhi)草。定本、《集注》皆云(yun)(yun)(yun)“薅去(qu)荼蓼(liao)之(zhi)(zhi)事(shi),言闵(min)其勤苦”,与俗本不(bu)同。
荼蓼朽止,黍稷茂止。获之挃々,积之栗栗。其崇如墉,其比如栉,以开百室。挃々,获声也。栗栗,众多也。墉,城也。笺云:百室,一族也。草秽既除而禾稼茂,禾稼茂而穀成熟,谷成熟而积聚多。如墉也,如栉也,以言积之高大,且相比迫也。其已治之,则百家开户纳之。千耦其耘,辈作尚众也。一族同时纳穀,亲亲也。百室者,出必共洫间而耕,入必共族中而居,又有祭酺合醵之欢。
○朽,虚有反,烂也。挃(zhi),珍栗反。积,子赐反。比,毗志反。注同。栉,侧瑟反。酺音蒲(pu),又音步。醵,其(qi)据反,又其(qi)略(lve)反,合钱饮酒也。
[疏]传“挃挃”至“墉城”。
○正义曰:《释训》云:“挃挃,获也。栗栗,众也。”李巡曰:“栗栗,积聚之众。”孙炎曰:“挃挃,获声也。”皆取此为说也。城之与墙,俱得为墉,但此比高大,故为城。
○笺“百室”至“之欢”。
○正义曰:《周(zhou)礼(li)(li)》“五(wu)家为(wei)比,五(wu)比为(wei)闾,四(si)闾为(wei)族(zu)(zu)(zu)(zu)”,是百(bai)室(shi)(shi)为(wei)一(yi)(yi)(yi)族(zu)(zu)(zu)(zu)。於(wu)(wu)(wu)(wu)六乡(xiang)则一(yi)(yi)(yi)族(zu)(zu)(zu)(zu),於(wu)(wu)(wu)(wu)六遂(sui)则一(yi)(yi)(yi)酂(cuo)。是郑以(yi)(yi)(yi)乡(xiang)尊(zun)於(wu)(wu)(wu)(wu)遂(sui),故(gu)(gu)举乡(xiang)言耳。上篇言千(qian)耦,此(ci)(ci)篇言百(bai)室(shi)(shi),虽未必(bi)一(yi)(yi)(yi)人(ren)(ren)作(zuo),而(er)(er)其文千(qian)百(bai)不同(tong),故(gu)(gu)解其意。千(qian)耦其芸(yun),辈作(zuo)者(zhe)(zhe)尚众,故(gu)(gu)举多言也(ye)(ye)(ye)(ye)。一(yi)(yi)(yi)族(zu)(zu)(zu)(zu)同(tong)时(shi)纳穀,见(jian)聚(ju)(ju)(ju)居者(zhe)(zhe)相(xiang)亲(qin)(qin)(qin),故(gu)(gu)举少(shao)言也(ye)(ye)(ye)(ye)。又(you)解族(zu)(zu)(zu)(zu)、党、州、乡(xiang)皆(jie)为(wei)聚(ju)(ju)(ju)属(shu),独以(yi)(yi)(yi)百(bai)室(shi)(shi)为(wei)亲(qin)(qin)(qin)亲(qin)(qin)(qin)之(zhi)(zhi)(zhi)(zhi)(zhi)意,由百(bai)室(shi)(shi)出必(bi)共洫间而(er)(er)耕(geng),入必(bi)共族(zu)(zu)(zu)(zu)中而(er)(er)居,又(you)有(you)(you)同(tong)祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu)合(he)(he)醵(ju)之(zhi)(zhi)(zhi)(zhi)(zhi)欢也(ye)(ye)(ye)(ye),故(gu)(gu)偏言之(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。《遂(sui)人(ren)(ren)》云(yun)(yun)(yun)(yun)(yun):“百(bai)夫有(you)(you)洫。”故(gu)(gu)知百(bai)室(shi)(shi)共洫间而(er)(er)耕(geng)。彼注(zhu)云(yun)(yun)(yun)(yun)(yun):“百(bai)夫一(yi)(yi)(yi)酂(cuo)之(zhi)(zhi)(zhi)(zhi)(zhi)田,为(wei)六遂(sui)之(zhi)(zhi)(zhi)(zhi)(zhi)法(fa)。族(zu)(zu)(zu)(zu)在六乡(xiang),而(er)(er)引(yin)彼者(zhe)(zhe),《小司徒(tu)》注(zhu)云(yun)(yun)(yun)(yun)(yun):“乡(xiang)之(zhi)(zhi)(zhi)(zhi)(zhi)田制与(yu)遂(sui)同(tong)。”故(gu)(gu)得(de)举酂(cuo)之(zhi)(zhi)(zhi)(zhi)(zhi)制以(yi)(yi)(yi)言族(zu)(zu)(zu)(zu)也(ye)(ye)(ye)(ye)。祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu)者(zhe)(zhe),《族(zu)(zu)(zu)(zu)师(shi)(shi)职(zhi)》云(yun)(yun)(yun)(yun)(yun):“春秋祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu)。”注(zhu)云(yun)(yun)(yun)(yun)(yun):“酺(pu)(pu)(pu)(pu)(pu)(pu)者(zhe)(zhe),为(wei)人(ren)(ren)物灾(zai)害(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)神(shen)也(ye)(ye)(ye)(ye)。故(gu)(gu)书酺(pu)(pu)(pu)(pu)(pu)(pu)为(wei)步(bu)(bu)(bu)。杜子(zi)春云(yun)(yun)(yun)(yun)(yun):‘当为(wei)酺(pu)(pu)(pu)(pu)(pu)(pu)。’玄谓《校人(ren)(ren)职(zhi)》又(you)有(you)(you)‘冬(dong)祭(ji)(ji)(ji)马步(bu)(bu)(bu)’,则未知此(ci)(ci)世所云(yun)(yun)(yun)(yun)(yun)蝝螟之(zhi)(zhi)(zhi)(zhi)(zhi)酺(pu)(pu)(pu)(pu)(pu)(pu)与(yu)?人(ren)(ren)鬼之(zhi)(zhi)(zhi)(zhi)(zhi)步(bu)(bu)(bu)与(yu)?盖亦(yi)(yi)为(wei)坛(tan)位如雩(yu)禜。云(yun)(yun)(yun)(yun)(yun)族(zu)(zu)(zu)(zu)无饮(yin)(yin)酒(jiu)(jiu)(jiu)之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li),因祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu)而(er)(er)与(yu)其民(min)(min)(min)(min)(min)以(yi)(yi)(yi)长幼相(xiang)酬酢焉。”郑於(wu)(wu)(wu)(wu)彼虽以(yi)(yi)(yi)酺(pu)(pu)(pu)(pu)(pu)(pu)步(bu)(bu)(bu)为(wei)疑,而(er)(er)以(yi)(yi)(yi)酺(pu)(pu)(pu)(pu)(pu)(pu)为(wei)正,故(gu)(gu)此(ci)(ci)以(yi)(yi)(yi)酺(pu)(pu)(pu)(pu)(pu)(pu)言之(zhi)(zhi)(zhi)(zhi)(zhi)。蝝螟,食(shi)穀之(zhi)(zhi)(zhi)(zhi)(zhi)虫,害(hai)及人(ren)(ren)物,此(ci)(ci)神(shen)能为(wei)灾(zai)害(hai),故(gu)(gu)祭(ji)(ji)(ji)以(yi)(yi)(yi)止之(zhi)(zhi)(zhi)(zhi)(zhi)。因此(ci)(ci)祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu)聚(ju)(ju)(ju)钱(qian)饮(yin)(yin)酒(jiu)(jiu)(jiu),故(gu)(gu)后世听民(min)(min)(min)(min)(min)聚(ju)(ju)(ju)饮(yin)(yin),皆(jie)谓之(zhi)(zhi)(zhi)(zhi)(zhi)酺(pu)(pu)(pu)(pu)(pu)(pu)。《汉书》每有(you)(you)嘉庆,令民(min)(min)(min)(min)(min)大酺(pu)(pu)(pu)(pu)(pu)(pu)五(wu)日,是其事也(ye)(ye)(ye)(ye)。彼注(zhu)云(yun)(yun)(yun)(yun)(yun)“因祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu)而(er)(er)与(yu)其民(min)(min)(min)(min)(min)长幼相(xiang)酬”,即此(ci)(ci)合(he)(he)醵(ju)也(ye)(ye)(ye)(ye)。《礼(li)(li)器》云(yun)(yun)(yun)(yun)(yun):“曾(ceng)子(zi)曰:‘《周(zhou)礼(li)(li)》其犹醵(ju)与(yu)?’”注(zhu)云(yun)(yun)(yun)(yun)(yun)“合(he)(he)钱(qian)饮(yin)(yin)酒(jiu)(jiu)(jiu)为(wei)醵(ju)。王居明堂之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li),乃命国醵(ju)”是也(ye)(ye)(ye)(ye)。《族(zu)(zu)(zu)(zu)师(shi)(shi)》虽云(yun)(yun)(yun)(yun)(yun)祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu),不言即为(wei)醵(ju);《饮(yin)(yin)酒(jiu)(jiu)(jiu)礼(li)(li)记》自有(you)(you)醵(ju)语(yu),不云(yun)(yun)(yun)(yun)(yun)醵(ju)是族(zu)(zu)(zu)(zu)法(fa)。郑知祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu)必(bi)有(you)(you)饮(yin)(yin)酒(jiu)(jiu)(jiu),合(he)(he)醵(ju)是族(zu)(zu)(zu)(zu)法(fa)者(zhe)(zhe),以(yi)(yi)(yi)《族(zu)(zu)(zu)(zu)师(shi)(shi)》上文云(yun)(yun)(yun)(yun)(yun)月吉(ji),则属(shu)民(min)(min)(min)(min)(min)而(er)(er)读(du)邦法(fa),书其孝悌睦姻有(you)(you)学者(zhe)(zhe),即云(yun)(yun)(yun)(yun)(yun)春秋祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu)亦(yi)(yi)如之(zhi)(zhi)(zhi)(zhi)(zhi)。是於(wu)(wu)(wu)(wu)祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu)亦(yi)(yi)属(shu)民(min)(min)(min)(min)(min)读(du)法(fa),因祭(ji)(ji)(ji)而(er)(er)聚(ju)(ju)(ju)族(zu)(zu)(zu)(zu)民(min)(min)(min)(min)(min),明其必(bi)为(wei)行礼(li)(li),不可徒(tu)然。又(you)以(yi)(yi)(yi)族(zu)(zu)(zu)(zu)无饮(yin)(yin)酒(jiu)(jiu)(jiu)之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li),故(gu)(gu)知因祭(ji)(ji)(ji)酺(pu)(pu)(pu)(pu)(pu)(pu),必(bi)合(he)(he)钱(qian)饮(yin)(yin)酒(jiu)(jiu)(jiu),与(yu)其民(min)(min)(min)(min)(min)长幼相(xiang)酬酢也(ye)(ye)(ye)(ye)。《乡(xiang)饮(yin)(yin)酒(jiu)(jiu)(jiu)》之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li),州长於(wu)(wu)(wu)(wu)春秋有(you)(you)属(shu)民(min)(min)(min)(min)(min)射於(wu)(wu)(wu)(wu)州序之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li),党正於(wu)(wu)(wu)(wu)国索鬼神(shen)而(er)(er)祭(ji)(ji)(ji)祀,有(you)(you)属(shu)民(min)(min)(min)(min)(min)饮(yin)(yin)酒(jiu)(jiu)(jiu)于序以(yi)(yi)(yi)正齿(chi)位之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li),此(ci)(ci)皆(jie)礼(li)(li)有(you)(you)饮(yin)(yin)酒(jiu)(jiu)(jiu),当以(yi)(yi)(yi)公物供(gong)之(zhi)(zhi)(zhi)(zhi)(zhi),无为(wei)须合(he)(he)钱(qian)也(ye)(ye)(ye)(ye)。唯族(zu)(zu)(zu)(zu)无饮(yin)(yin)酒(jiu)(jiu)(jiu)之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li),明合(he)(he)钱(qian)饮(yin)(yin)酒(jiu)(jiu)(jiu),是《族(zu)(zu)(zu)(zu)师(shi)(shi)》之(zhi)(zhi)(zhi)(zhi)(zhi)法(fa),故(gu)(gu)笺以(yi)(yi)(yi)为(wei)同(tong)族(zu)(zu)(zu)(zu)之(zhi)(zhi)(zhi)(zhi)(zhi)礼(li)(li)。
百室盈止,妇子宁止。杀时犉牡,有捄其角。以似以续,续古之人。黄牛黑唇曰犉。社稷之牛角尺。以似以续,嗣前岁,续往事也。笺云:捄,角貌。五穀毕入,妇子则安,无行馌之事,於是杀牲报祭社稷。嗣前岁者,复求有丰年也。续往事者,复以养人也。续古之人,求有良司啬也。
○犉(run),如纯反(fan),本亦作“犉(run)”。捄音虬。复(fu),扶又反(fan)。下同。
[疏]传“黄牛”至“往事”。
○正义曰:《释畜》直云“黑唇犉”,以言黑唇,明不与身同色。牛之黄者众,故知黄牛也。某氏亦云“黄牛黑唇曰犉”,取此传为说也。《地官·牧人》云:“凡阴祀,用黝生毛之。”注云:“阴祀,祭地北郊及社稷也。”然则社稷用黝,牛色以黑。而用黄者,盖正礼用黝,至於报功,以社是土神,故用黄色,仍用黑唇也。以经言角,辨角之长短,故云“社稷之牛角尺”也。《王制》云:“祭天地之牛,角茧栗。宗庙之牛,角握。宾客之牛,角尺。”无社稷之文。卑於宗庙,宜与宾客同尺也。《礼纬·稽命征》云:“宗庙社稷角握。”此笺不易毛传,盖以《礼纬》难信,不据以为正也。社稷太牢,独云牛者,牛三牲为大,故特言之。“以似以续”,似训为嗣,嗣续俱是继前之言,故为嗣前岁、续往岁之事。前、往,一也,皆求明年,使续今年,据明年而言,故谓今年为前、往也。
○笺“捄角”至“司啬”。
○正义(yi)曰:此“有(you)捄(jiu)其角(jiao)(jiao)(jiao)(jiao)”,与“兕(si)觥其”、“角(jiao)(jiao)(jiao)(jiao)弓其”,皆与角(jiao)(jiao)(jiao)(jiao)共(gong)文(wen),故为(wei)角(jiao)(jiao)(jiao)(jiao)貌。以(yi)(yi)上言(yan)(yan)“其饟”,是妇子(zi)所(suo)(suo)为(wei),此言(yan)(yan)“宁止(zhi)”,遥结上句,故知安无行(xing)馌(ye)之(zhi)(zhi)(zhi)事(shi)。序云(yun)(yun)(yun)“秋报(bao)社稷”,故云(yun)(yun)(yun)“於是杀牲(sheng)以(yi)(yi)报(bao)祭(ji)(ji)社稷”也(ye)。此为(wei)年丰(feng)报(bao)祭(ji)(ji),而云(yun)(yun)(yun)更求(qiu)(qiu)嗣(si)续,故知嗣(si)前岁者,复(fu)求(qiu)(qiu)有(you)丰(feng)年也(ye)。续往事(shi)者,复(fu)求(qiu)(qiu)以(yi)(yi)养人(ren)(ren)(ren)也(ye)。言(yan)(yan)今(jin)岁已有(you)丰(feng)年,得穀养人(ren)(ren)(ren),求(qiu)(qiu)今(jin)后岁复(fu)然也(ye)。嗣(si)、续一义(yi)也(ye),丰(feng)年、养人(ren)(ren)(ren)亦一事(shi),笺因其异文(wen)而分属之(zhi)(zhi)(zhi)耳。《甫田》云(yun)(yun)(yun)“以(yi)(yi)介我(wo)稷黍”,是求(qiu)(qiu)有(you)年也(ye)。“以(yi)(yi)穀我(wo)士女”,是求(qiu)(qiu)养人(ren)(ren)(ren)也(ye)。“续古之(zhi)(zhi)(zhi)人(ren)(ren)(ren)”,文(wen)连犉牡之(zhi)(zhi)(zhi)末(mo),则(ze)亦祭(ji)(ji)求(qiu)(qiu)之(zhi)(zhi)(zhi)。非人(ren)(ren)(ren)无以(yi)(yi)续人(ren)(ren)(ren),明(ming)(ming)求(qiu)(qiu)将来之(zhi)(zhi)(zhi)人(ren)(ren)(ren),使(shi)(shi)续往古之(zhi)(zhi)(zhi)人(ren)(ren)(ren)。农事(shi)须(xu)人(ren)(ren)(ren),唯司啬耳,故知求(qiu)(qiu)有(you)良司啬,谓(wei)求(qiu)(qiu)善田畯也(ye)。言(yan)(yan)得善官教民,可(ke)以(yi)(yi)益使(shi)(shi)年丰(feng)故也(ye)。司啬,己所(suo)(suo)选择,而祭(ji)(ji)神求(qiu)(qiu)之(zhi)(zhi)(zhi)者,得贤以(yi)(yi)否(fou),亦是神明(ming)(ming)所(suo)(suo)助,故因祭(ji)(ji)求(qiu)(qiu)之(zhi)(zhi)(zhi)。
《良耜(si)》一章,二十三句。
《丝衣》,绎宾尸也。高子曰:“灵星之尸也。”绎,又祭也。天子诸侯曰绎,以祭之明日。卿大夫曰宾尸,与祭同日。周曰绎,商谓之肜。
○绎(yi),丝衣(yi),绎(yi)祭(ji)之服,音(yin)亦(yi),祭(ji)之明(ming)日又祭(ji)也。字书作“礻”。融,馀戎反,《尚(shang)书》作肜(rong),音(yin)同。
[疏]“《丝衣》九句”。
○正义曰:《丝衣》诗者,绎宾尸之乐歌也。谓周公、成王太平之时,祭宗庙之明日,又设祭事,以寻绎昨日之祭,谓之为绎。以宾事所祭之尸,行之得礼。诗人述其事而为此歌焉。经之所陈,皆绎祭始末之事也。子夏作序,则唯此一句而已。后世有“高子”者,别论他事。云“灵星之尸”,言祭灵星之时,以人为尸。后人以高子言灵星尚有尸,宗庙之祭有尸,必矣,故引高子之言,以证宾尸之事。子夏说受圣旨,不须引人为证。毛公分序篇端,於时已有此语,必是子夏之后,毛公之前,有人著之,史传无文,不知谁著之,故《郑志》答张逸云:“高子之言,非毛公后人著之。”止言“非毛公后人”,亦不知前人为谁也。以郑言“非毛公后人著之”,不云《诗》序本有此文,则知郑意不以此为子夏之言也。郑知非毛公后人著之者,郑玄去毛公未为久远,此书有所传授,故知毛时有之。若是后人著之,则郑宜除去,答之以此,明己不去之意,以毛公之时,已有此言故也。高子者,不知何人。孟轲弟子有公孙丑者,称高子之言以问孟子,则高子与孟子同时。赵岐以为齐人。此言高子,盖彼是也。灵星者,不知何星。《汉书·郊祀志》云:“高祖诏御史:其令天下立灵星祠。”张晏曰:“龙星左角曰天田,则农祥也。晨见而祭之。”史传之说灵星,唯有此耳。未知高子所言,是此以否。
○笺“绎又”至“之肜”。
○正义曰(yue)(yue):“绎(yi)(yi)(yi),又祭(ji)”,《释(shi)天(tian)》文。李巡曰(yue)(yue):“绎(yi)(yi)(yi),明(ming)日(ri)(ri)(ri)(ri)(ri)复(fu)祭(ji)。”曰(yue)(yue)“又祭(ji)”,知(zhi)天(tian)子(zi)诸侯同(tong)(tong)(tong)名(ming)曰(yue)(yue)绎(yi)(yi)(yi)。以(yi)祭(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)明(ming)日(ri)(ri)(ri)(ri)(ri)者(zhe)(zhe)(zhe),宣八年六月(yue),“辛巳,有(you)事(shi)于太庙。仲遂(sui)卒(zu)于垂。壬(ren)午,犹绎(yi)(yi)(yi)”。有(you)事(shi),谓(wei)祭(ji)事(shi)也(ye)。以(yi)辛巳日(ri)(ri)(ri)(ri)(ri)祭(ji),壬(ren)午而(er)绎(yi)(yi)(yi),是鲁为(wei)诸侯用祭(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)明(ming)日(ri)(ri)(ri)(ri)(ri),此(ci)(ci)则天(tian)子(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼,同(tong)(tong)(tong)名(ming)曰(yue)(yue)绎(yi)(yi)(yi),故(gu)知(zhi)天(tian)子(zi)亦以(yi)祭(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)明(ming)日(ri)(ri)(ri)(ri)(ri)也(ye)。故(gu)《公羊传》曰(yue)(yue):“绎(yi)(yi)(yi)者(zhe)(zhe)(zhe)何?祭(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)明(ming)日(ri)(ri)(ri)(ri)(ri)也(ye)。”知(zhi)卿(qing)(qing)大(da)夫(fu)(fu)(fu)曰(yue)(yue)宾(bin)尸(shi)(shi)者(zhe)(zhe)(zhe),今《少牢(lao)馈食礼》者(zhe)(zhe)(zhe),卿(qing)(qing)大(da)夫(fu)(fu)(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)礼也(ye),其(qi)下篇(pian)《有(you)司(si)(si)彻(che)》云:“若不(bu)宾(bin)尸(shi)(shi)。”注云:“不(bu)宾(bin)尸(shi)(shi),谓(wei)下大(da)夫(fu)(fu)(fu)也(ye)。”以(yi)言“若不(bu)宾(bin)尸(shi)(shi)”,是对有(you)宾(bin)尸(shi)(shi)者(zhe)(zhe)(zhe),《有(you)司(si)(si)彻(che)》所行(xing),即宾(bin)尸(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼,是卿(qing)(qing)大(da)夫(fu)(fu)(fu)曰(yue)(yue)“宾(bin)尸(shi)(shi)”。案(an)其(qi)礼非异日(ri)(ri)(ri)(ri)(ri)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi),故(gu)知(zhi)与祭(ji)同(tong)(tong)(tong)日(ri)(ri)(ri)(ri)(ri)。然则天(tian)子(zi)诸侯谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)绎(yi)(yi)(yi),卿(qing)(qing)大(da)夫(fu)(fu)(fu)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宾(bin)尸(shi)(shi),是绎(yi)(yi)(yi)与宾(bin)尸(shi)(shi)事(shi)不(bu)同(tong)(tong)(tong)矣。而(er)此(ci)(ci)序(xu)(xu)云“绎(yi)(yi)(yi)宾(bin)尸(shi)(shi)”者(zhe)(zhe)(zhe),绎(yi)(yi)(yi)祭(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼,主为(wei)宾(bin)事(shi)此(ci)(ci)尸(shi)(shi),但天(tian)子(zi)诸侯礼大(da),异日(ri)(ri)(ri)(ri)(ri)为(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),别为(wei)立名(ming),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)绎(yi)(yi)(yi),言其(qi)寻(xun)绎(yi)(yi)(yi)昨日(ri)(ri)(ri)(ri)(ri);卿(qing)(qing)大(da)夫(fu)(fu)(fu)礼小,同(tong)(tong)(tong)日(ri)(ri)(ri)(ri)(ri)为(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),不(bu)别立名(ming),直(zhi)指其(qi)事(shi),谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宾(bin)尸(shi)(shi)耳。此(ci)(ci)序(xu)(xu)言绎(yi)(yi)(yi)者(zhe)(zhe)(zhe),是此(ci)(ci)祭(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)。宾(bin)尸(shi)(shi)是此(ci)(ci)祭(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事(shi),故(gu)特详其(qi)文也(ye)。周(zhou)曰(yue)(yue)绎(yi)(yi)(yi),商(shang)谓(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)肜(rong)(rong)(rong)者(zhe)(zhe)(zhe),因绎(yi)(yi)(yi)又祭(ji),遂(sui)取《释(shi)天(tian)》以(yi)明(ming)异代之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼别也(ye)。彼云“周(zhou)曰(yue)(yue)绎(yi)(yi)(yi),商(shang)曰(yue)(yue)肜(rong)(rong)(rong)”,孙炎(yan)曰(yue)(yue):“肜(rong)(rong)(rong)者(zhe)(zhe)(zhe),亦相寻(xun)不(bu)绝之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意(yi)。《尚书》有(you)《高(gao)宗肜(rong)(rong)(rong)日(ri)(ri)(ri)(ri)(ri)》,是其(qi)事(shi)也(ye)。”
丝衣其紑,载弁俅俅。自堂徂基,自羊徂牛;鼐鼎及鼒,丝衣,祭服也。紑,絜鲜貌。俅俅,恭顺貌。基,门塾之基。自羊徂牛,言先小后大也。大鼎谓之鼐。小鼎谓之鼒。笺云:载,犹戴也。弁,爵弁也。爵弁而祭於王,士服也。绎礼轻,使士升门堂,视壶濯及笾豆之属,降往於基,告濯具,又视牲从羊之牛,反告充已,乃举鼎幂告洁,礼之次也。鼎圜弇上谓之鼒。
○紑,孚(fu)浮反(fan)(fan)(fan),徐孚(fu)不(bu)反(fan)(fan)(fan),又(you)音(yin)(yin)(yin)培,又(you)音(yin)(yin)(yin)弗。载(zai)如字,又(you)音(yin)(yin)(yin)戴,同(tong)。弁,皮(pi)变反(fan)(fan)(fan)。俅音(yin)(yin)(yin)求(qiu),恭(gong)慎也(ye)。《说文》作(zuo)“絿”,同(tong)。鼐,乃代反(fan)(fan)(fan),郭(guo)音(yin)(yin)(yin)乃。鼒音(yin)(yin)(yin)兹,徐音(yin)(yin)(yin)灾,郭(guo)音(yin)(yin)(yin)才,《说文》作(zuo)“鎡”字,音(yin)(yin)(yin)兹。塾(shu)音(yin)(yin)(yin)孰,门(men)侧堂也(ye)。或音(yin)(yin)(yin)育(yu)。幂,亡历反(fan)(fan)(fan),本亦作(zuo)“{冖鼎}”。圜音(yin)(yin)(yin)圆。弇,古奄字。
[疏]“丝衣其紑”。
○正义曰:此述绎祭之事。上五句言祭之初,下四句言祭之末。初言卑者恭顺,则当祭尊者可知。祭末举其不慢,则当祭敬明矣。是举终始以见中,举轻以明重。上言於祭之前,使士之行礼,在身所服,以丝为衣,其色紑然而鲜絜。在首载其爵色之麻弁,其貌俅俅而恭顺。此丝衣载弁之人,从门堂之上,既视壶濯及笾豆,降往於门塾之基,告君以濯具。更视三牲,从羊而往牛,所以告肥充,又发举其鼐鼎及鼒鼎之覆幂,而告此鼎之絜矣。祭之初,使卑者行事,尚能恭顺,故至於当祭事尸,礼无失者,以此至於祭末,旅酬之节,兕觥罚爵,其然徒设,无所用之。所以然者,由此助祭饮美酒者,皆思自安,不讙哗,不傲慢,每事如礼,故无所罚。恭顺如此,当於神明,是得寿考之休征。言祭而得礼,必将得福,故美而歌之。
○传“丝衣”至“之鼒”。
○正义曰:此述祭事,故知丝为之,故云“丝衣,祭服”。传虽不解弁,亦当以为爵弁。爵弁之服,玄衣纁裳,皆以丝为之,故云丝衣也。丝衣与紑共文,故为絜鲜貌也。载弁,谓人戴弁也。戴弁者捄々,则俅俅人貌,故为恭顺貌也。基,门塾之基者,《释宫》云:“门侧之堂谓之塾。”孙炎曰:“夹门堂也。”《冬官·匠人》云:“门堂三之二。”注云:“以为塾也。”《白虎通》云:“所以必有塾何?欲以饰门,因取其名。明臣下当见於君,必熟思其事,是塾为门之堂也。直言‘自堂徂基’何?知非庙堂之基者。以绎礼在门,不在庙,故知非庙堂也。”《郊特牲》曰:“绎之於库门内,祊之於东方,失之矣。”绎於门内为失,明其当在门外。祊以东方为失,明其当在西方。是祊之与绎,一时之事,故注云:“祊之礼宜於庙门外之西室,绎又於其堂,神位在西,二者同时,而大名曰绎。”又《礼器》曰:“为祊乎外。”注云:“祊祭,明日之绎祭也。谓之祊者,於庙门外之傍,因名焉。其祭之礼,既设祭於室,而事尸於堂。孝子求神非一处也。”以此二注言之,则祊、绎大同,而绎统名焉。绎必在门,故知基是门塾之基,谓庙门外西夹之堂基也。“自羊徂牛”,是从此往彼,为先后之次,故知诗意言先小后大,为行事之渐也。《释器》云:“鼎绝大者谓之鼐。”鼐既绝大,鼒自然小,故曰“小鼎谓之鼒”。此经自堂徂基,但言所往之处,不言所为之事。牛羊但言所视之物,不言所往之处,互相足也。鼐及鼒不言自徂,蒙上自徂之文。鼎则先大后小,与牛羊异者,取鼒为韵,故变其文也。
○笺“载犹”至“之鼒”。
○正(zheng)义曰:载者,在上之(zhi)(zhi)名,故(gu)(gu)(gu)经称载弁(bian),若言(yan)以(yi)头戴之(zhi)(zhi),则(ze)於(wu)(wu)人易晓,故(gu)(gu)(gu)云(yun)载犹戴也(ye)。礼(li)(li)有(you)冠(guan)弁(bian)、韦弁(bian)、皮弁(bian),皆不以(yi)丝(si)为(wei)衣,且非(fei)祭祀之(zhi)(zhi)服。《杂记》云(yun):“士(shi)(shi)弁(bian)而(er)祭於(wu)(wu)公(gong),冠(guan)而(er)祭於(wu)(wu)己。”《士(shi)(shi)冠(guan)礼(li)(li)》有(you)爵弁(bian)服纯衣,与此(ci)丝(si)衣相(xiang)当,故(gu)(gu)(gu)知此(ci)弁(bian)是爵弁(bian),士(shi)(shi)服之(zhi)(zhi)以(yi)助(zhu)君祭也(ye)。又解(jie)天子之(zhi)(zhi)朝,群官(guan)多矣(yi),所(suo)以(yi)不使(shi)(shi)服冕之(zhi)(zhi)人,而(er)使(shi)(shi)戴弁(bian)之(zhi)(zhi)意,由绎之(zhi)(zhi)礼(li)(li)轻(qing),故(gu)(gu)(gu)使(shi)(shi)士(shi)(shi)也(ye)。若正(zheng)祭,则(ze)《小(xiao)宗(zong)(zong)伯》云(yun):“视(shi)涤濯(zhuo),祭之(zhi)(zhi)日,逆齐省镬,告(gao)时於(wu)(wu)王,告(gao)备於(wu)(wu)王。”彼正(zheng)祭重,使(shi)(shi)小(xiao)宗(zong)(zong)伯。此(ci)绎祭轻(qing),故(gu)(gu)(gu)使(shi)(shi)士(shi)(shi),盖亦宗(zong)(zong)伯之(zhi)(zhi)属(shu)士(shi)(shi)也(ye)。知使(shi)(shi)士(shi)(shi)升(sheng)门(men)堂(tang)(tang)视(shi)壶(hu)濯(zhuo)及笾豆者,以(yi)《特牲(sheng)(sheng)》虽则(ze)士(shi)(shi)礼(li)(li),而(er)士(shi)(shi)卑,不嫌(xian)其礼(li)(li)得同君,故(gu)(gu)(gu)准(zhun)《特牲(sheng)(sheng)》为(wei)说(shuo)(shuo)。《特牲(sheng)(sheng)》先(xian)夕(xi)陈事(shi),主(zhu)人即位於(wu)(wu)堂(tang)(tang)下。“宗(zong)(zong)人升(sheng)自西阶(jie),视(shi)壶(hu)濯(zhuo)及笾豆,反降(jiang),东北面(mian),告(gao)濯(zhuo)具。主(zhu)人出(chu),复(fu)外位。宗(zong)(zong)人视(shi)牲(sheng)(sheng)告(gao)充(chong)。宗(zong)(zong)人举鼎幂告(gao)洁”。彼先(xian)视(shi)濯(zhuo)笾豆,次(ci)视(shi)牲(sheng)(sheng),次(ci)举幂,先(xian)后与此(ci)羊(yang)(yang)牛(niu)鼐次(ci)第(di)正(zheng)同。“自堂(tang)(tang)徂(cu)基(ji)”,文在牛(niu)羊(yang)(yang)之(zhi)(zhi)上,自然(ran)是视(shi)壶(hu)濯(zhuo)笾豆矣(yi)。以(yi)此(ci)知“自堂(tang)(tang)徂(cu)基(ji)”是告(gao)濯(zhuo)具,从羊(yang)(yang)之(zhi)(zhi)牛(niu)是告(gao)充(chong),鼐鼎及鼒是举幂告(gao)絜也(ye)。礼(li)(li)之(zhi)(zhi)次(ci)者,谓《特牲(sheng)(sheng)》之(zhi)(zhi)礼(li)(li)为(wei)此(ci)次(ci),故(gu)(gu)(gu)准(zhun)之(zhi)(zhi)以(yi)说(shuo)(shuo)天子之(zhi)(zhi)礼(li)(li)也(ye)。“鼎圜弇(yan)上谓之(zhi)(zhi)鼒”,《释器》文。孙炎曰:“鼎敛上而(er)小(xiao)口(kou)者。”以(yi)传直言(yan)小(xiao)鼎,不说(shuo)(shuo)其形,故(gu)(gu)(gu)取(qu)《尔雅》文以(yi)足之(zhi)(zhi)。
兕觥其。旨酒思柔。不吴不敖,胡考之休!吴,哗也。考,成也。笺云:柔,安也。绎之旅士用兕觥变於祭也,饮美酒者皆思自安,不讙哗,不敖慢也,此得寿考之休征。
○,字(zi)又(you)(you)作(zuo)(zuo)(zuo)“兕”,徐履(lv)反(fan)(fan)。觥(gong),古横(heng)反(fan)(fan),罚爵也,字(zi)又(you)(you)作(zuo)(zuo)(zuo)“觵(gong)”,同。斛音(yin)虬,本又(you)(you)作(zuo)(zuo)(zuo)“”。吴,旧如字(zi),《说文》作(zuo)(zuo)(zuo)吴。吴,大(da)言(yan)也。何承天云(yun):“吴字(zi)误(wu),当作(zuo)(zuo)(zuo){口大(da)},从(cong)口,下大(da),故(gu)鱼之大(da)口者名{口大(da)},胡化反(fan)(fan)。此音(yin)恐惊(jing)俗也,音(yin)话。”敖,五诰(gao)反(fan)(fan),本又(you)(you)作(zuo)(zuo)(zuo)“傲(ao)”。注同。哗(hua)音(yin)花。讙,火官反(fan)(fan),又(you)(you)火元反(fan)(fan)。慢(man),亡谏反(fan)(fan)。
[疏]传“吴,哗。考,成”。
○正义曰:人自娱乐,必讙哗为声,故以娱为哗也。定本“娱”作“吴”。“考,成”,《释诂》文。
○笺“柔安”至“休征”。
○正(zheng)义(yi)曰:“柔(rou),安(an)”,《释诂》文。《少牢(lao)》、《特(te)牲》大(da)夫士之(zhi)(zhi)(zhi)祭(ji)(ji)也,其礼(li)小於(wu)(wu)(wu)(wu)天子,尚无(wu)兕(si)觥,故(gu)知天子正(zheng)祭(ji)(ji)无(wu)兕(si)觥矣(yi)。今此(ci)(ci)绎之(zhi)(zhi)(zhi)礼(li)纯,至(zhi)(zhi)旅酬而用兕(si)觥,变(bian)於(wu)(wu)(wu)(wu)正(zheng)祭(ji)(ji)也。知至(zhi)(zhi)旅而用之(zhi)(zhi)(zhi)者(zhe),兕(si)觥所(suo)以(yi)罚失礼(li),未(wei)旅之(zhi)(zhi)(zhi)前(qian)(qian),无(wu)所(suo)可罚,至(zhi)(zhi)旅而可献(xian)酬交错,或容失礼(li),宜於(wu)(wu)(wu)(wu)此(ci)(ci)时设之(zhi)(zhi)(zhi)也。《有(you)司(si)彻》是大(da)夫宾(bin)尸之(zhi)(zhi)(zhi)礼(li),犹天子之(zhi)(zhi)(zhi)绎,所(suo)以(yi)无(wu)兕(si)觥。解者(zhe)以(yi)大(da)夫礼(li)小,即以(yi)祭(ji)(ji)日行事(shi),未(wei)宜有(you)失,故(gu)无(wu)也。上经说祭(ji)(ji)初行礼(li),唯谓士耳(er)。此(ci)(ci)言饮美(mei)酒皆思自安(an),则是诸助祭(ji)(ji)者(zhe),非独士也。以(yi)祭(ji)(ji)末多倦怠傲慢,故(gu)美(mei)其於(wu)(wu)(wu)(wu)祭(ji)(ji)之(zhi)(zhi)(zhi)末能不讙哗,不傲慢,则於(wu)(wu)(wu)(wu)祭(ji)(ji)前(qian)(qian)齐敬(jing),明矣(yi)。恭敬(jing)明神必将获福,故(gu)以(yi)此(ci)(ci)得寿考之(zhi)(zhi)(zhi)休(xiu)征(zheng)。寿考,未(wei)然之(zhi)(zhi)(zhi)事(shi),故(gu)言征(zheng)也。
《丝衣》一章,九句。
《酌》,告成《大武》也。言能酌先祖之道,以养天下也。周公居摄六年,制礼作乐,归政成王,乃后祭於庙而奏之。其始成告之而已。
○酌音灼,字(zi)亦作“汋”。大如字(zi),徐(xu)音泰。
[疏]“《酌》九句”。
○正义曰:《酌》诗者,告成《大武》之乐歌也。谓周公摄政六年,象武王之事,作《大武》之乐既成,而告於庙。作者睹其乐成,而思其武功,述之而作此歌焉。此经无酌字,序又说名“酌”之意,言武王能酌取先祖之道,以养天下之民,故名篇为《酌》。毛以为,述武王取纣之事,即是《武》乐所象。郑以为,武王克殷,用文王之道,故经述文王之事,以昭成功所由。功成而作此乐,所以上本之也。言“告成《大武》”,不言所告之庙。《有瞽》“始作乐而合乎太祖”,此亦当告太祖也。《大司乐》“舞《大武》以享先祖”,然则诸庙之中,皆用此乐,或亦遍告群庙也。言酌先祖之道者,周之先祖,后稷以来,先世多有美道,武王酌取用之,除残去暴,育养天下,故诗人为篇立名,谓之为《酌》。序其名篇之意,於经无所当也。郑以经陈文王之道,武王得而用之,亦是酌取之义,但所酌之事不止此耳。经有“遵养时晦”,毛谓武王取纣,郑为文王养纣,此言以养天下,则是爱养万民,非养纣身。虽养字为同,非经养也。酌,《左传》作“汋”,古今字耳。
○笺“周公”至“而已”。
○正义曰(yue):“周公(gong)摄政(zheng)六年(nian),制(zhi)礼(li)作乐”,《明堂位(wei)》文。虽六年(nian)已作,归(gui)(gui)政(zheng)成(cheng)(cheng)(cheng)王(wang)乃后祭於庙(miao)而(er)(er)奏之(zhi),初(chu)成(cheng)(cheng)(cheng)之(zhi)时未奏用也(ye),其始成(cheng)(cheng)(cheng),告(gao)(gao)(gao)之(zhi)而(er)(er)已,故此(ci)篇(pian)歌其告(gao)(gao)(gao)成(cheng)(cheng)(cheng)之(zhi)事。言此(ci)者,以明告(gao)(gao)(gao)之(zhi)早晚,谓在居摄六年(nian)告(gao)(gao)(gao)之(zhi)也(ye)。知(zhi)然者,以《洛(luo)诰》为摄政(zheng)七(qi)年(nian)之(zhi)事,而(er)(er)经称周公(gong)戒成(cheng)(cheng)(cheng)王(wang)云:“肇(zhao)称殷礼(li),祀(si)於新邑。”明待成(cheng)(cheng)(cheng)王(wang)即政(zheng),乃行(xing)《周礼(li)》。礼(li)既如此(ci),乐亦宜然,故知(zhi)《大武》之(zhi)乐,归(gui)(gui)政(zheng)成(cheng)(cheng)(cheng)王(wang)始祭庙(miao)奏,周公(gong)初(chu)成(cheng)(cheng)(cheng)之(zhi)日(ri),告(gao)(gao)(gao)之(zhi)而(er)(er)已。
於铄王师,遵养时晦。时纯熙矣,是用大介。铄,美。遵,率。养,取。晦,昧也。笺云:纯,大。熙,兴。介,助也。於美乎文王之用师,率殷之叛国以事纣,养是闇昧之君,以老其恶,是周道大兴,而天下归往矣,故有致死之士助之。
○於音乌(wu)。注同,铄,舒灼反(fan)。
[疏]“於铄王师”。
○毛以为,因告《大武》之成,故歌武王之事。於乎美哉,武王之用师也,率此师以取是闇昧之君。谓诛纣以定天下。由既诛纣,故於是令周道大明盛矣。是大明之故,遂有大而又大,谓致今时之太平也。又本用师取昧之事,所以为可美者,以我周家用天人之和而受。之言以和受殷,非苟用强力也。蹻蹻然有威武之貌者,我武王之所为,则用此武而有嗣文王之功。王能如是,故叹美之,实维尔王之事,信得用师之道,以此故作为《大武》,以象其事。郑以为,《大武》象武王伐纣,本由文王之功,故因告成《大武》,追美文王之事。於乎美哉,文王之用师众也,乃率殷之叛国,养是暗昧之君,以成其恶,故民服文王能以多事寡,以是周道乃大兴矣。由有至美之德,诚义足以感人,是以大贤士来而助之。贤士既来,我文王宠而受之。来者既受用,故蹻蹻然有威武之士竞於我王之造。言其皆来造王,王则宠而用之。以此而有嗣续,言其传相致达,续来不绝。由是武王因之,得成功作乐,故叹美之。实维以武王之事,信得用师之道。言武王以文王之故,故得道也。
○传“铄美”至“晦昧”。
○正义曰:“铄,美”,《释诂》文。又云:“遵、率,循也。”俱训为循,是遵得为率。武王於纣,养而取之,故以养为取。宣十二年《左传》引此云:“遵养时晦”,耆昧也。故转晦为昧,言取是暗昧,则谓武王取纣,不得与郑同也。又缉熙之训,皆为光明。介字,毛皆为大,则此亦宜然。王肃云:“於乎美哉,武王之用众也,率以取是昧。谓诛纣定天下以除昧也,於是道大明。是用有大大,言太平也。”
○笺“纯大”至“助之”。
○正义曰(yue):“纯(chun),大(da)(da)。熙,兴(xing)”,皆《释诂(gu)》文。以(yi)(yi)卒句(ju)乃(nai)言(yan)信得(de)(de)用师之(zhi)(zhi)(zhi)(zhi)(zhi)道,於此未宜叹其大(da)(da)大(da)(da),故(gu)依(yi)常训,以(yi)(yi)介为(wei)助。以(yi)(yi)武(wu)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)业因(yin)於文王(wang),养(yang)纣不伐,是(shi)文王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)事(shi),此说大(da)(da)武(wu)功成,文宜本之(zhi)(zhi)(zhi)(zhi)(zhi)於父(fu),故(gu)以(yi)(yi)为(wei)美文王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)师。养(yang)者(zhe),承(cheng)事(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)辞(ci),故(gu)云(yun)“率殷(yin)(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)叛国以(yi)(yi)事(shi)纣”。《左(zuo)传》云(yun):“耆(qi)昧也(ye)。”《皇矣》云(yun):“上帝(di)耆(qi)之(zhi)(zhi)(zhi)(zhi)(zhi)。”是(shi)养(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)至老(lao),故(gu)云(yun)“养(yang)是(shi)暗昧之(zhi)(zhi)(zhi)(zhi)(zhi)君,以(yi)(yi)老(lao)其恶(e)”。《论(lun)语》云(yun):“三(san)分天(tian)下(xia)(xia)有其二,以(yi)(yi)服(fu)事(shi)殷(yin)(yin),周之(zhi)(zhi)(zhi)(zhi)(zhi)德(de)可(ke)谓之(zhi)(zhi)(zhi)(zhi)(zhi)至德(de)。”孔子叹美文王(wang),谓之(zhi)(zhi)(zhi)(zhi)(zhi)至德(de),是(shi)周道以(yi)(yi)养(yang)纣之(zhi)(zhi)(zhi)(zhi)(zhi)故(gu),遂得(de)(de)大(da)(da)兴(xing)也(ye)。《孟子》说“伯夷避纣,居北海(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)滨(bin)(bin)。太公避纣,居东海(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)滨(bin)(bin)。闻文王(wang)作,兴(xing)而归(gui)(gui)(gui)之(zhi)(zhi)(zhi)(zhi)(zhi)。二老(lao)者(zhe),天(tian)下(xia)(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)大(da)(da)老(lao)也(ye),而归(gui)(gui)(gui)之(zhi)(zhi)(zhi)(zhi)(zhi),是(shi)天(tian)下(xia)(xia)父(fu)归(gui)(gui)(gui)之(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)。天(tian)下(xia)(xia)父(fu)归(gui)(gui)(gui)之(zhi)(zhi)(zhi)(zhi)(zhi),其子焉往”也(ye)。是(shi)天(tian)下(xia)(xia)归(gui)(gui)(gui)往之(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)。文武(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)(shi)并归(gui)(gui)(gui)周,但下(xia)(xia)言(yan)蹻蹻是(shi)威武(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)貌,故(gu)云(yun)“有致死之(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)(shi)众来(lai)助之(zhi)(zhi)(zhi)(zhi)(zhi)”。“文王(wang)率殷(yin)(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)叛国以(yi)(yi)事(shi)纣”,襄四年《左(zuo)传》文。
我龙受之,蹻蹻王之造,载用有嗣,龙,和也。蹻蹻,武貌。造,为也。笺云:龙,宠也。来助我者,我宠而受用之。蹻蹻之士,皆争来造王,王则用之。有嗣,传相致。
○蹻,居表反(fan)。造,毛才老反(fan),郑七报(bao)反(fan),诣也。传,直专反(fan)。
[疏]传“龙和”至“造为”。
○正义曰:龙之为和,其训未闻。《鲁颂》称“蹻蹻虎臣”,故为武貌。“造,为”,《释言》文。王肃云:“我周家以天人之和而受殷,用武德嗣文之功。”传意或然。天人之和,谓天助人从,和同与周也。
○笺“龙宠”至“相致”。
○正(zheng)义曰:上言大介为大来(lai)助周,则我(wo)龙(long)受之(zhi)。龙(long)此(ci)大介,宠(chong)字以(yi)龙(long)为声(sheng),故(gu)(gu)龙(long)为宠(chong)也。来(lai)即宠(chong)受,人(ren)皆羡之(zhi),故(gu)(gu)蹻蹻之(zhi)士(shi)争来(lai)造(zao)王(wang),而(er)(er)王(wang)又(you)用之(zhi),则其(qi)馀嗣(si)(si)续而(er)(er)至。《儒行》说(shuo)交友(you)之(zhi)道,久(jiu)相(xiang)待,远相(xiang)致,故(gu)(gu)以(yi)“有嗣(si)(si)”为“传(chuan)相(xiang)致”也。从(cong)大介至有嗣(si)(si),节(jie)之(zhi)为三等,言从(cong)周之(zhi)士(shi)有先后而(er)(er)至也。
实维(wei)(wei)尔公允师。公,事(shi)(shi)也。笺云(yun):允,信也。王之(zhi)事(shi)(shi)所以(yi)举兵克(ke)胜者(zhe),实维(wei)(wei)女(nv)之(zhi)事(shi)(shi)信,得用师之(zhi)道(dao)。
[疏]笺“允信”至“之道”。
○正义曰(yue):“允,信”,《释诂(gu)》文。上说(shuo)行文王(wang)之事,至此乃述(shu)武(wu)王(wang),故言武(wu)王(wang)之事,所以举兵克胜,谓伐纣胜之也(ye)。
《酌》一章(zhang),九句。
《桓》,讲武类祃也。桓,武志也。类也,祃也,皆师祭也。
○祃,马(ma)嫁反。“桓,武(wu)志也”,本或以此句为注。
[疏]“《桓》九句”。
○正义曰:《桓》诗者,讲武类祃之乐歌也。谓武王将欲伐殷,陈列六军,讲习武事,又为类祭於上帝,为祃祭於所征之地。治兵祭神,然后克纣。至周公、成王太平之时,诗人追述其事而为此歌焉。序又说名篇之意。桓者,威武之志。言讲武之时,军师皆武,故取桓字名篇也。此经虽有桓字,止言王身之武。名篇曰《桓》,则谓军众尽武。《谥法》“辟土服远曰桓”,是有威武之义。桓字虽出於经,而与经小异,故特解之。经之所陈,武王伐纣之后,民安年丰,克定王业,代殷为王,皆由讲武类祃得使之然。作者主美武王,意在本由类祃,故序达其意,言其作之所由。讲武是军众初出,在国治兵也。类则於内祭天,祃则在於所征之地。自内而出,为事之次也。
○笺“类也”至“师祭”。
○正义曰(yue):《释(shi)天》云(yun)(yun):“是(shi)类(lei)(lei)是(shi)祃(ma)(ma),师(shi)祭(ji)(ji)(ji)也(ye)(ye)(ye)。”《王制(zhi)》云(yun)(yun):“天子(zi)将出征(zheng),类(lei)(lei)乎上(shang)帝(di)(di)(di)(di)(di)(di),祃(ma)(ma)於(wu)(wu)(wu)(wu)(wu)(wu)所(suo)(suo)征(zheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)地。”注(zhu)云(yun)(yun):“上(shang)帝(di)(di)(di)(di)(di)(di),谓(wei)(wei)(wei)五德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)(di)(di)(di)所(suo)(suo)祭(ji)(ji)(ji)於(wu)(wu)(wu)(wu)(wu)(wu)南(nan)(nan)(nan)(nan)(nan)郊(jiao)者(zhe)(zhe)。”言(yan)祭(ji)(ji)(ji)於(wu)(wu)(wu)(wu)(wu)(wu)南(nan)(nan)(nan)(nan)(nan)郊(jiao),则是(shi)感生之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)(di)(di)(di),夏正於(wu)(wu)(wu)(wu)(wu)(wu)南(nan)(nan)(nan)(nan)(nan)郊(jiao)祭(ji)(ji)(ji)者(zhe)(zhe)。周则苍帝(di)(di)(di)(di)(di)(di)灵威(wei)仰也(ye)(ye)(ye)。南(nan)(nan)(nan)(nan)(nan)郊(jiao)所(suo)(suo)祭(ji)(ji)(ji)一帝(di)(di)(di)(di)(di)(di)而已,而云(yun)(yun)五德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)(di)(di)(di)者(zhe)(zhe),以(yi)(yi)《记》文不(bu)指言(yan)周,不(bu)得(de)斥言(yan)苍帝(di)(di)(di)(di)(di)(di),故(gu)漫(man)言(yan)五德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)(di)(di)(di)以(yi)(yi)总之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。又(you)嫌普祭(ji)(ji)(ji)五帝(di)(di)(di)(di)(di)(di),故(gu)言(yan)“南(nan)(nan)(nan)(nan)(nan)郊(jiao)”以(yi)(yi)别(bie)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。五德(de)者(zhe)(zhe),五行之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)德(de)。此(ci)五方之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)(di)(di)(di)各(ge)有(you)(you)本德(de),故(gu)称五德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)(di)(di)(di)。太昊炎帝(di)(di)(di)(di)(di)(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)等,感五行之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)德(de)生,亦得(de)谓(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)五德(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)帝(di)(di)(di)(di)(di)(di)。但类(lei)(lei)於(wu)(wu)(wu)(wu)(wu)(wu)上(shang)帝(di)(di)(di)(di)(di)(di),谓(wei)(wei)(wei)祭(ji)(ji)(ji)上(shang)天,非祭(ji)(ji)(ji)人帝(di)(di)(di)(di)(di)(di)也(ye)(ye)(ye)。且人帝(di)(di)(di)(di)(di)(di)无特在(zai)南(nan)(nan)(nan)(nan)(nan)郊(jiao)祭(ji)(ji)(ji)者(zhe)(zhe)。以(yi)(yi)此(ci)知(zhi)非人帝(di)(di)(di)(di)(di)(di)也(ye)(ye)(ye)。谓(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)类(lei)(lei)者(zhe)(zhe),《尚书》欧(ou)阳说(shuo)以(yi)(yi)事(shi)类(lei)(lei)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),天位在(zai)南(nan)(nan)(nan)(nan)(nan)方,就南(nan)(nan)(nan)(nan)(nan)郊(jiao)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。《春官·肆师(shi)》云(yun)(yun):“类(lei)(lei)造(zao)(zao)上(shang)帝(di)(di)(di)(di)(di)(di)。”注(zhu)云(yun)(yun):“造(zao)(zao)犹(you)即(ji)也(ye)(ye)(ye)。为(wei)(wei)兆(zhao)以(yi)(yi)类(lei)(lei)礼即(ji)祭(ji)(ji)(ji)上(shang)帝(di)(di)(di)(di)(di)(di)也(ye)(ye)(ye)。”类(lei)(lei)礼依郊(jiao)祀(si)而为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe),言(yan)依郊(jiao)祀(si)为(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),是(shi)用欧(ou)阳事(shi)类(lei)(lei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)说(shuo)为(wei)(wei)义也(ye)(ye)(ye)。言(yan)为(wei)(wei)兆(zhao)以(yi)(yi)祭(ji)(ji)(ji)上(shang)帝(di)(di)(di)(di)(di)(di),则是(shi)随兵所(suo)(suo)向,就而祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),不(bu)必祭(ji)(ji)(ji)於(wu)(wu)(wu)(wu)(wu)(wu)南(nan)(nan)(nan)(nan)(nan)郊(jiao)。但所(suo)(suo)祭(ji)(ji)(ji)者(zhe)(zhe),是(shi)南(nan)(nan)(nan)(nan)(nan)郊(jiao)所(suo)(suo)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)天耳(er),正以(yi)(yi)言(yan)造(zao)(zao),故(gu)知(zhi)就其所(suo)(suo)往(wang)为(wei)(wei)其兆(zhao)位而祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),不(bu)要在(zai)南(nan)(nan)(nan)(nan)(nan)郊(jiao)。此(ci)言(yan)小异於(wu)(wu)(wu)(wu)(wu)(wu)欧(ou)阳也(ye)(ye)(ye)。南(nan)(nan)(nan)(nan)(nan)郊(jiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祭(ji)(ji)(ji)天,周以(yi)(yi)稷配(pei)。此(ci)师(shi)祭(ji)(ji)(ji)所(suo)(suo)配(pei),亦宜用常配(pei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)人,周即(ji)当以(yi)(yi)后稷也(ye)(ye)(ye)。祃(ma)(ma)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)(suo)祭(ji)(ji)(ji),其神不(bu)明。《肆师(shi)》云(yun)(yun):“凡(fan)四时(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大田猎祭(ji)(ji)(ji)表(biao)貉(he),则为(wei)(wei)位。”注(zhu)云(yun)(yun):“貉(he),师(shi)祭(ji)(ji)(ji)也(ye)(ye)(ye)。於(wu)(wu)(wu)(wu)(wu)(wu)立(li)表(biao)处(chu)为(wei)(wei)师(shi)祭(ji)(ji)(ji),祭(ji)(ji)(ji)造(zao)(zao)军法(fa)者(zhe)(zhe),祷(dao)气势之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)增倍(bei)也(ye)(ye)(ye)。其神盖(gai)蚩尤,或(huo)曰(yue)黄帝(di)(di)(di)(di)(di)(di)。”又(you)《甸祝》“掌四时(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)田表(biao)貉(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)祝号(hao)”。杜(du)子(zi)春云(yun)(yun):“貉(he),兵祭(ji)(ji)(ji)也(ye)(ye)(ye)。田以(yi)(yi)讲武治兵,故(gu)有(you)(you)兵祭(ji)(ji)(ji),习兵之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼,故(gu)貉(he)祭(ji)(ji)(ji)祷(dao)气势之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)十(shi)百而多获。”由此(ci)二注(zhu)言(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),则祃(ma)(ma)祭(ji)(ji)(ji)造(zao)(zao)兵为(wei)(wei)军法(fa)者(zhe)(zhe),为(wei)(wei)表(biao)以(yi)(yi)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。祃(ma)(ma),《周礼》作“貉(he)”,“貉(he)”又(you)或(huo)为(wei)(wei)“貊”字,古(gu)今之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)异也(ye)(ye)(ye)。貉(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan)百,祭(ji)(ji)(ji)祀(si)此(ci)神,求获百倍(bei)。
绥万邦,娄丰年。笺云:绥,安也。娄,亟也。诛无道,安天下,则亟有丰熟之年,阴阳和也。
○娄,力(li)住反(fan)。亟(ji),欺(qi)冀反(fan),数也。下(xia)同。
[疏]“绥万邦”。
○毛以为,武王诛纣之后,安此万邦,使无兵寇之害,数有丰年,无饥馑之忧。所以得然者,上天所命,命为善不解倦者以为天子。桓桓然有威武之武王,则能安有其天下之事,是其为善不倦,故为天所命。於是用其武事於四方,除其四方之残贼,能安定其家。谓成就先王之业,遂为天下之主。乃叹而美之,於乎此武王之德,乃明见於天。殷纣以暴虐之故,武王得用此美道以代之。
○郑唯下二句为异。言於明乎曰天,言天道之大明也。纣为天下之君,但由为恶之故,天以武王代之。馀同。
○笺“绥安”至“阳和”。
○正(zheng)义曰:“绥,安(an)”,《释诂》文(wen)。又云(yun):“亟、屡,疾也(ye)。”同(tong)训(xun)为(wei)(wei)疾,是(shi)屡得为(wei)(wei)亟也(ye)。经言万(wan)(wan)国(guo)(guo),笺言天(tian)下(xia),天(tian)下(xia)即(ji)万(wan)(wan)国(guo)(guo)也(ye)。《尧典(dian)》云(yun):“协和万(wan)(wan)邦。”哀七(qi)年(nian)(nian)《左(zuo)传(chuan)》曰:“禹会诸(zhu)侯(hou)於涂山,执玉帛(bo)者万(wan)(wan)国(guo)(guo)。”则唐、虞、夏禹之(zhi)时(shi),乃有(you)此(ci)万(wan)(wan)国(guo)(guo)耳。《王(wang)制》之(zhi)注(zhu)以殷(yin)(yin)之(zhi)与周(zhou)唯千(qian)七(qi)百七(qi)十三国(guo)(guo),无(wu)万(wan)(wan)国(guo)(guo)矣(yi)。此(ci)言万(wan)(wan)国(guo)(guo)者,因(yin)下(xia)有(you)万(wan)(wan)国(guo)(guo),遂举(ju)其大数。此(ci)文(wen)广言天(tian)下(xia)之(zhi)大,不斥诸(zhu)侯(hou)之(zhi)身,国(guo)(guo)数自(zi)可随时(shi)变易,其地犹是(shi)万(wan)(wan)国(guo)(guo)之(zhi)境(jing),故得举(ju)万(wan)(wan)言之(zhi)。此(ci)安(an)天(tian)下(xia),有(you)丰年(nian)(nian),谓伐(fa)纣即(ji)然。僖十九年(nian)(nian)《左(zuo)传(chuan)》云(yun):“昔周(zhou)饥(ji),克殷(yin)(yin)而年(nian)(nian)丰。”是(shi)伐(fa)纣之(zhi)后,即(ji)有(you)丰年(nian)(nian)也(ye)。
天命匪解。桓桓武王,保有厥士。于以四方,克定厥家。士,事也。笺云:天命为善不解倦者,以为天子我桓桓有威武之武王,则能安有天下之事。此言其当天意也,於是用武事於四方,能定其家先王之业,遂有天下。
○解音懈。注同。
[疏]笺“天命”至“天下”。
○正义曰:以(yi)“天(tian)命匪解”为(wei)(wei)下(xia)文总之。“克定(ding)(ding)厥家”,是(shi)天(tian)子之事,故(gu)知天(tian)命以(yi)为(wei)(wei)天(tian)子也(ye)。安有(you)天(tian)下(xia)之事,谓天(tian)下(xia)众事,武王(wang)(wang)能(neng)(neng)安而有(you)之,以(yi)天(tian)下(xia)为(wei)(wei)任(ren),而行之不解,言其(qi)当(dang)於天(tian)意也(ye)。以(yi)当(dang)天(tian)意,故(gu)天(tian)命之,於是(shi)用其(qi)武事於四方(fang),谓既能(neng)(neng)诛(zhu)纣,又(you)四方(fang)尽定(ding)(ding),由是(shi)万国得(de)安,阴阳得(de)和。此言结上(shang)之意也(ye)。家者(zhe),承世之辞,故(gu)云能(neng)(neng)定(ding)(ding)其(qi)家先(xian)王(wang)(wang)之业(ye),遂有(you)天(tian)下(xia)。先(xian)王(wang)(wang)虽有(you)其(qi)业(ye),而家道(dao)未定(ding)(ding),故(gu)於伐(fa)纣,其(qi)家始(shi)定(ding)(ding)也(ye)。
於昭于天,皇以间之。间,代也。笺云:于,曰也。皇,君也。於明乎曰天也,纣为天下之君,但由为恶,天以武王代之。
○於音乌。注同(tong),间(jian),间(jian)厕之(zhi)间(jian)。注同(tong)。
[疏]传“间,代”。
○正义曰:《释诂》文。毛传未有以于为曰,皇多为美,此义必不与郑同也。王肃云:“於乎周道,乃昭见於天,故用美道代殷,定天下。”传意或然。
○笺“于曰”至“代之”。
○正义(yi)曰:“于(yu),曰。皇(huang),君”,《释诂(gu)》文。言於明(ming)乎(hu)曰天(tian),言天(tian)去恶与善,其道至光(guang)明(ming)也。以武王代纣,即是明(ming)之(zhi)(zhi)事。言武王当天(tian)意以代,纣所以叹美之(zhi)(zhi)。
《桓》一章(zhang),九(jiu)句。
《赉》,大封於庙也。赉,予也,言所以锡予善人也。大封,武王伐纣时,封诸臣有功者。
○赉,来(lai)代反,与也,徐又音(yin)来(lai)。
[疏]“《赉》六句”。
○正义曰:《赉》诗者,大封於庙之乐歌也。谓武王既伐纣,於庙中大封有功之臣以为诸侯。周公、成王大平之时,诗人追述其事而为此歌焉。经无“赉”字,序又说其名篇之意。赉,予也。言所以锡予善德之人,故名篇曰《赉》。经之所陈,皆是武王陈文王之德,以戒敕受封之人,是其大封之事也。此言大封於庙,谓文王庙也。《乐记》说武王克殷之事云:“将帅之士,使为诸侯。”下文则云:“虎奔之士,脱剑祀乎明堂。”注云:“文王之庙为明堂制。”是大封诸侯在文王之庙也。
○笺“大封”至“有功者”。
○正义(yi)曰:以言(yan)大(da)(da)封(feng),则(ze)所封(feng)者(zhe)广(guang)。唯初定天下,可(ke)有(you)此(ci)事(shi),守文(wen)之(zhi)(zhi)(zhi)(zhi)(zhi)世,不应得然(ran)(ran)。且(qie)宣十(shi)二(er)年《左传》曰:“昔(xi)武(wu)(wu)(wu)王(wang)克(ke)商(shang)而(er)(er)作颂,其(qi)三(san)曰:‘敷时绎(yi)思,我(wo)徂(cu)维求定。’”引此(ci)文(wen)以为(wei)武(wu)(wu)(wu)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)颂,故知武(wu)(wu)(wu)王(wang)伐纣(zhou)时,封(feng)诸(zhu)臣有(you)功者(zhe),封(feng)为(wei)诸(zhu)侯。《乐记》说“武(wu)(wu)(wu)王(wang)克(ke)殷,未(wei)及下车而(er)(er)封(feng)蓟(ji)、祝、陈,下车而(er)(er)封(feng)杞、宋”,又言(yan)“将率之(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)使(shi)为(wei)诸(zhu)侯”,是大(da)(da)封(feng)也。昭二(er)十(shi)八年《左传》曰“昔(xi)武(wu)(wu)(wu)王(wang)克(ke)商(shang),光有(you)天下,其(qi)兄弟之(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)者(zhe)十(shi)有(you)五人(ren),姬姓(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)者(zhe)四(si)(si)十(shi)人(ren)”,《古文(wen)尚(shang)书·武(wu)(wu)(wu)成篇》说“武(wu)(wu)(wu)王(wang)克(ke)殷而(er)(er)反,祀於周(zhou)庙(miao)(miao),列爵(jue)(jue)惟五,分土(tu)惟三(san),大(da)(da)赉于(yu)四(si)(si)海,而(er)(er)万(wan)民悦服”,皆(jie)是武(wu)(wu)(wu)王(wang)大(da)(da)封(feng)之(zhi)(zhi)(zhi)(zhi)(zhi)事(shi)。此(ci)言(yan)大(da)(da)封(feng)於庙(miao)(miao),《乐记》未(wei)至庙(miao)(miao)而(er)(er)已封(feng)三(san)恪二(er)代者(zhe),言(yan)其(qi)急於先代之(zhi)(zhi)(zhi)(zhi)(zhi)意耳。《祭(ji)统》曰:“古者(zhe)明君(jun)必(bi)赐(ci)爵(jue)(jue)禄於太庙(miao)(miao),示(shi)不敢专也。”然(ran)(ran)则(ze)武(wu)(wu)(wu)王(wang)未(wei)及下车,虽(sui)有(you)命封(feng)之(zhi)(zhi)(zhi)(zhi)(zhi),必(bi)至庙(miao)(miao)受策,乃成封(feng)耳,亦在此(ci)大(da)(da)封(feng)之(zhi)(zhi)(zhi)(zhi)(zhi)中也。皇甫谧云:“武(wu)(wu)(wu)王(wang)伐纣(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)年,夏四(si)(si)月乙卯,祀於周(zhou)庙(miao)(miao)。将率之(zhi)(zhi)(zhi)(zhi)(zhi)士(shi)皆(jie)封(feng),诸(zhu)侯国(guo)四(si)(si)百人(ren),兄弟之(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)十(shi)五人(ren),同姓(xing)(xing)之(zhi)(zhi)(zhi)(zhi)(zhi)国(guo)四(si)(si)十(shi)人(ren)。”如(ru)谧之(zhi)(zhi)(zhi)(zhi)(zhi)言(yan),此(ci)大(da)(da)封(feng)是伐纣(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)年事(shi)也。
文王既勤止,我应受之。敷时绎思,我徂维求定。勤,劳。应,当。绎,陈也。笺云:敷,犹徧也。文王既劳心於政事,以有天下之业,我当而受之。敷是文王之劳心,能陈绎而行之。今我往以此求定。谓安天下也。
○敷音(yin)孚。绎音(yin)亦(yi)。徧(bian)音(yin)遍。下篇同。
[疏]“文王既勤止”。
○正义曰:武王既封诸臣有功者於文王之庙,因以文王之道戒敕之。言我父文王既以勤劳於政事止,以勤劳於事,故有此天下之业。我当受而有之,故我徧於是文王劳心之事,皆陈而思行之,我往以此维求安定。言用文王之道,往行天下,以求天下之定。此文王劳心之事,是我周之受天命而王之所由。於乎,今汝诸臣受封者,亦当陈而思行之。言己陈行文王之道,敕诸臣,亦使陈而行之,以此而至於太平,故追述而歌之也。
○传“勤,劳。应,当。绎,陈”。
○正义曰:皆《释诂》文。
○笺“敷犹”至“天下”。
○正义(yi)曰(yue):敷训(xun)为(wei)布,是广及(ji)(ji)之(zhi)义(yi),故云“犹徧也(ye)(ye)”。文王既(ji)劳心於政事者(zhe),《尚(shang)书》所谓“日(ri)昃(ze)不(bu)遑暇食”,是其事也(ye)(ye)。由此劳心,以(yi)(yi)有天下(xia)之(zhi)业。我当受之(zhi),谓受其位(wei)为(wei)天子也(ye)(ye)。今我往(wang)以(yi)(yi)此求定者(zhe),往(wang)者(zhe),自已及(ji)(ji)物之(zhi)辞,谓行之(zhi)於天下(xia),以(yi)(yi)求安定天下(xia)也(ye)(ye)。
时周之命,於绎思。笺云:劳心者,是周之所以受天命,而王之所由也。於女诸臣受封者,陈绎而思行之,以文王之功业敕劝之。
○於,郑如字(zi),王(wang)(wang)音乌。王(wang)(wang),于况反,又如字(zi)。下篇同。
[疏]笺“劳心”至“劝之”。
○正义曰(yue):言是(shi)者,上(shang)之(zhi)(zhi)(zhi)劳心也(ye)。上(shang)天之(zhi)(zhi)(zhi)命(ming),命(ming)不解怠者,故(gu)知(zhi)劳心是(shi)周之(zhi)(zhi)(zhi)所(suo)以(yi)受(shou)天命(ming),而(er)王(wang)之(zhi)(zhi)(zhi)所(suo)由。此诗为大封而(er)作(zuo),故(gu)知(zhi)“於绎思”是(shi)敕诸臣受(shou)封,使陈而(er)思行之(zhi)(zhi)(zhi)。文(wen)王(wang)之(zhi)(zhi)(zhi)道(dao),可永为大法(fa),故(gu)以(yi)文(wen)王(wang)之(zhi)(zhi)(zhi)功业敕劝(quan)之(zhi)(zhi)(zhi)。於亦叹辞也(ye)。
《赉》一章(zhang),六句。
《般》,巡守而祀四岳河海也。般,乐也。
○般,薄寒反(fan)(fan)。注(zhu)同。守,手(shou)又反(fan)(fan)。“般乐也”,音(yin)洛(luo)。崔《集注(zhu)》本用此注(zhu)为序文。
[疏]“《般》七句”。
○正义曰:《般》诗者(zhe),巡守(shou)(shou)而(er)祀四(si)(si)岳河(he)海(hai)(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)乐歌也。谓武王既定天下(xia),巡行诸侯所守(shou)(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)土(tu),祭(ji)祀四(si)(si)岳河(he)海(hai)(hai)之(zhi)(zhi)(zhi)(zhi)(zhi)神(shen),神(shen)皆(jie)飨其(qi)祭(ji)祀,降之(zhi)(zhi)(zhi)(zhi)(zhi)福助。至周公、成王太平之(zhi)(zhi)(zhi)(zhi)(zhi)时,诗人述其(qi)事而(er)作(zuo)此歌焉。经称“乔(qiao)岳”、“翕河(he)”,是(shi)祀河(he)、岳之(zhi)(zhi)(zhi)(zhi)(zhi)事也。经无(wu)“般”字,序(xu)(xu)(xu)又说其(qi)名篇之(zhi)(zhi)(zhi)(zhi)(zhi)意。般,乐也,为天下(xia)所美乐。定本“般乐”二字为郑注,未知(zhi)孰(shu)是(shi)。岳实(shi)有(you)五(wu)(wu),而(er)称四(si)(si)者(zhe),天子巡守(shou)(shou),远適四(si)(si)方(fang),至於其(qi)方(fang)之(zhi)(zhi)(zhi)(zhi)(zhi)岳,有(you)此祭(ji)礼。於中岳无(wu)事,故(gu)序(xu)(xu)(xu)不(bu)言焉。四(si)(si)渎(du)(du)(du)(du)者(zhe),五(wu)(wu)岳之(zhi)(zhi)(zhi)(zhi)(zhi)匹(pi),故(gu)《周礼》岳渎(du)(du)(du)(du)连文。序(xu)(xu)(xu)既不(bu)言五(wu)(wu)岳,故(gu)亦不(bu)言四(si)(si)渎(du)(du)(du)(du)。以河(he)是(shi)四(si)(si)渎(du)(du)(du)(du)之(zhi)(zhi)(zhi)(zhi)(zhi)一,故(gu)举以为言。《汉(han)书·沟洫(xu)志》曰:“中国川原以百(bai)数(shu),莫(mo)著(zhu)於四(si)(si)渎(du)(du)(du)(du),而(er)河(he)为宗。”然则河(he)为四(si)(si)渎(du)(du)(du)(du)之(zhi)(zhi)(zhi)(zhi)(zhi)长。巡守(shou)(shou)四(si)(si)渎(du)(du)(du)(du)皆(jie)祭(ji),言河(he)可以兼之(zhi)(zhi)(zhi)(zhi)(zhi)。经无(wu)海(hai)(hai)而(er)序(xu)(xu)(xu)言海(hai)(hai)者(zhe),海(hai)(hai)是(shi)众川所归,经虽不(bu)说,祭(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)可知(zhi),故(gu)序(xu)(xu)(xu)特(te)言之(zhi)(zhi)(zhi)(zhi)(zhi)。
於皇时周,陟其高山,嶞山乔岳,允犹翕河。高山,四岳也。堕山,山之嶞堕小者也。翕,合也。笺云:皇,君。乔,高。犹,图也。於乎美哉,君是周邦而巡守,其所至则登其高山而祭之,望秩於山川。小山及高岳,皆信案山川之图而次序祭之。河言合者,河自大陆之北敷为九,祭者合为一。
○於音乌。注同。嶞,吐果反(fan)。注同。郭云:“山(shan)狭(xia)而(er)长也。”又同果反(fan),字(zi)又作“堕”。乔(qiao)岳(yue),上(shang)音桥(qiao),下音岳(yue)。翕,许及反(fan)。
[疏]“於皇时周”。
○毛以为,於乎美哉,是周家也。既定天下,巡省四方,所至之处,则登其高山之岳而祭之。其祭之也,於大山之傍,有嶞嶞然之小山,与高而为岳者,皆信案山川之图者,又合九河为一,以大小次序而祭之也。徧天之下山川,皆聚其神於是,配而祭之。能为百神之主,德合山川之灵,是周之所以受天命由此也。
○郑唯以皇为君、褒为众为异。馀同。
○传“高山”至“翕合”。
○正义曰:岳必山之高者,故知“高山,四岳也”。嶞山对高山为小,故知山之小者堕堕然,言其狭长之意也。毛於皇字多训为美。主肃云:“美矣,是周道已成,天下无违,四面巡岳,升祭其高山。”传意或然。“翕,合”,《释诂》文。
○笺“皇君”至“为一”。
○正义(yi)曰(yue)(yue)(yue)(yue):“皇(huang),君(jun)。乔(qiao),高(gao)(gao)”,《释(shi)诂》文(wen)(wen)(wen)(wen)(wen)。“犹,图”,《释(shi)言(yan)》文(wen)(wen)(wen)(wen)(wen)。以(yi)(yi)(yi)於(wu)(wu)(wu)(wu)己是(shi)叹美之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辞,故(gu)(gu)(gu)(gu)(gu)以(yi)(yi)(yi)皇(huang)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)君(jun)。君(jun)是(shi)周邦,谓(wei)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)天子(zi)也(ye)(ye)(ye)(ye)(ye)。巡(xun)守(shou)所至(zhi)(zhi)(zhi)(zhi),则(ze)(ze)(ze)登其(qi)(qi)(qi)(qi)(qi)高(gao)(gao)山(shan)(shan)(shan)(shan)而(er)(er)(er)(er)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),谓(wei)每至(zhi)(zhi)(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)方,告祭(ji)(ji)(ji)其(qi)(qi)(qi)(qi)(qi)方之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)岳(yue)(yue)也(ye)(ye)(ye)(ye)(ye)。《尧典》及《王制》说巡(xun)守(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼,皆言(yan)望秩(zhi)于(yu)(yu)(yu)山(shan)(shan)(shan)(shan)川(chuan)。《尧典》注(zhu)云(yun)(yun)(yun):“徧以(yi)(yi)(yi)尊(zun)卑(bei)次(ci)秩(zhi)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。”则(ze)(ze)(ze)知(zhi)(zhi)“嶞(duo)山(shan)(shan)(shan)(shan)乔(qiao)岳(yue)(yue),允犹翕河(he)(he)(he)(he)”,皆谓(wei)秩(zhi)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事,故(gu)(gu)(gu)(gu)(gu)云(yun)(yun)(yun)“小山(shan)(shan)(shan)(shan)高(gao)(gao)岳(yue)(yue),皆信案(an)(an)山(shan)(shan)(shan)(shan)川(chuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)图,而(er)(er)(er)(er)次(ci)序(xu)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)”。此(ci)即望秩(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)事也(ye)(ye)(ye)(ye)(ye)。乔(qiao)岳(yue)(yue)与(yu)上(shang)句高(gao)(gao)山(shan)(shan)(shan)(shan)犹是(shi)一(yi)(yi)(yi)(yi)(yi)事,但巡(xun)守(shou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)礼,其(qi)(qi)(qi)(qi)(qi)祭(ji)(ji)(ji)主於(wu)(wu)(wu)(wu)方岳(yue)(yue),故(gu)(gu)(gu)(gu)(gu)先(xian)言(yan)“陟其(qi)(qi)(qi)(qi)(qi)高(gao)(gao)山(shan)(shan)(shan)(shan)”。又(you)(you)说望秩(zhi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)意(yi),言(yan)小山(shan)(shan)(shan)(shan)亦(yi)(yi)可与(yu)四岳(yue)(yue)同(tong)(tong)祭(ji)(ji)(ji),故(gu)(gu)(gu)(gu)(gu)又(you)(you)言(yan)乔(qiao)岳(yue)(yue),令与(yu)小山(shan)(shan)(shan)(shan)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)类,见(jian)(jian)其(qi)(qi)(qi)(qi)(qi)同(tong)(tong)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳(er)(er)。“允犹”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen)(wen),承“山(shan)(shan)(shan)(shan)岳(yue)(yue)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia),可案(an)(an)山(shan)(shan)(shan)(shan)图耳(er)(er)。而(er)(er)(er)(er)并云(yun)(yun)(yun)川(chuan)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),山(shan)(shan)(shan)(shan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)与(yu)川(chuan),共为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi)图,言(yan)望秩(zhi)山(shan)(shan)(shan)(shan)川(chuan),则(ze)(ze)(ze)亦(yi)(yi)案(an)(an)图耳(er)(er)。但河(he)(he)(he)(he)分(fen)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu),合(he)而(er)(er)(er)(er)祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)一(yi)(yi)(yi)(yi)(yi),故(gu)(gu)(gu)(gu)(gu)退“翕河(he)(he)(he)(he)”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen)(wen)在(zai)(zai)“允犹”之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia),使之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)蒙“允犹”。自(zi)河(he)(he)(he)(he)以(yi)(yi)(yi)外,其(qi)(qi)(qi)(qi)(qi)馀(yu)众川(chuan),明(ming)皆案(an)(an)图祭(ji)(ji)(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)(gu)(gu)云(yun)(yun)(yun)“信案(an)(an)山(shan)(shan)(shan)(shan)川(chuan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)图”。信者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),谓(wei)审信而(er)(er)(er)(er)案(an)(an)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。又(you)(you)解山(shan)(shan)(shan)(shan)不(bu)(bu)言(yan)合(he),独河(he)(he)(he)(he)言(yan)合(he)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),河(he)(he)(he)(he)自(zi)大(da)(da)(da)(da)陆之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)敷(fu)(fu)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he),祭(ji)(ji)(ji)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)合(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),故(gu)(gu)(gu)(gu)(gu)云(yun)(yun)(yun)翕也(ye)(ye)(ye)(ye)(ye)。《禹(yu)贡》“导(dao)(dao)河(he)(he)(he)(he)自(zi)积石,至(zhi)(zhi)(zhi)(zhi)于(yu)(yu)(yu)龙门。南(nan)至(zhi)(zhi)(zhi)(zhi)于(yu)(yu)(yu)华阴,东(dong)至(zhi)(zhi)(zhi)(zhi)于(yu)(yu)(yu)厎柱,又(you)(you)东(dong)至(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)(wu)孟津(jin)(jin)(jin)(jin)。东(dong)过(guo)洛(luo)汭,至(zhi)(zhi)(zhi)(zhi)于(yu)(yu)(yu)大(da)(da)(da)(da)岯。北(bei)(bei)(bei)(bei)(bei)(bei)过(guo)降(jiang)水(shui)(shui)(shui)(shui),至(zhi)(zhi)(zhi)(zhi)于(yu)(yu)(yu)大(da)(da)(da)(da)陆。又(you)(you)北(bei)(bei)(bei)(bei)(bei)(bei)播(bo)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he),同(tong)(tong)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)逆(ni)河(he)(he)(he)(he),入于(yu)(yu)(yu)海(hai)”。是(shi)大(da)(da)(da)(da)陆之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)敷(fu)(fu)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)。敷(fu)(fu)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),分(fen)散(san)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)言(yan),与(yu)播(bo)义(yi)同(tong)(tong),故(gu)(gu)(gu)(gu)(gu)彼注(zhu)云(yun)(yun)(yun):“播(bo),犹散(san)也(ye)(ye)(ye)(ye)(ye)。同(tong)(tong),合(he)也(ye)(ye)(ye)(ye)(ye)。下(xia)(xia)尾(wei)合(he)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)逆(ni)河(he)(he)(he)(he),言(yan)相(xiang)(xiang)迎(ying)受(shou)也(ye)(ye)(ye)(ye)(ye)。”然则(ze)(ze)(ze)因大(da)(da)(da)(da)陆分(fen)而(er)(er)(er)(er)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu),至(zhi)(zhi)(zhi)(zhi)下(xia)(xia)又(you)(you)合(he)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),以(yi)(yi)(yi)其(qi)(qi)(qi)(qi)(qi)首尾(wei)是(shi)一(yi)(yi)(yi)(yi)(yi),故(gu)(gu)(gu)(gu)(gu)祭(ji)(ji)(ji)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)合(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。《汉书·地理志》“巨(ju)(ju)鹿(lu)郡(jun)有(you)巨(ju)(ju)鹿(lu)县,大(da)(da)(da)(da)陆泽(ze)在(zai)(zai)其(qi)(qi)(qi)(qi)(qi)北(bei)(bei)(bei)(bei)(bei)(bei)”。《禹(yu)贡》注(zhu)云(yun)(yun)(yun):“在(zai)(zai)巨(ju)(ju)鹿(lu)。”《郑(zheng)志》答(da)张逸云(yun)(yun)(yun):“巨(ju)(ju)鹿(lu),今(jin)名(ming)广河(he)(he)(he)(he)泽(ze)。”然则(ze)(ze)(ze)河(he)(he)(he)(he)从广河(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)分(fen)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)也(ye)(ye)(ye)(ye)(ye)。《禹(yu)贡》兖(yan)(yan)(yan)州(zhou),“九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)既道(dao)(dao)”,孔安国注(zhu)云(yun)(yun)(yun)“河(he)(he)(he)(he)水(shui)(shui)(shui)(shui)分(fen)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)道(dao)(dao),在(zai)(zai)此(ci)州(zhou)界(jie)平(ping)(ping)(ping)(ping)原(yuan)(yuan)以(yi)(yi)(yi)北(bei)(bei)(bei)(bei)(bei)(bei)”是(shi)也(ye)(ye)(ye)(ye)(ye)。郑(zheng)注(zhu)云(yun)(yun)(yun):“河(he)(he)(he)(he)水(shui)(shui)(shui)(shui)自(zi)上(shang)至(zhi)(zhi)(zhi)(zhi)此(ci),流盛(sheng)而(er)(er)(er)(er)地平(ping)(ping)(ping)(ping)无岸(an),故(gu)(gu)(gu)(gu)(gu)能分(fen)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu),以(yi)(yi)(yi)衰其(qi)(qi)(qi)(qi)(qi)势(shi)。壅塞(sai),故(gu)(gu)(gu)(gu)(gu)通利之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)(ye)。九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming):徒(tu)(tu)(tu)(tu)骇(hai)、大(da)(da)(da)(da)史、马颊(jia)(jia)、覆釜、胡(hu)苏(su)(su)、简(jian)(jian)(jian)、絜(xie)、钩盘(pan)(pan)、鬲津(jin)(jin)(jin)(jin)。周时齐桓公(gong)塞(sai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),同(tong)(tong)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi)。今(jin)河(he)(he)(he)(he)间弓高(gao)(gao)以(yi)(yi)(yi)东(dong),至(zhi)(zhi)(zhi)(zhi)平(ping)(ping)(ping)(ping)原(yuan)(yuan)鬲盘(pan)(pan),往(wang)往(wang)有(you)其(qi)(qi)(qi)(qi)(qi)遗(yi)处(chu)(chu)焉。”郑(zheng)言(yan)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming),《释(shi)水(shui)(shui)(shui)(shui)》文(wen)(wen)(wen)(wen)(wen)也(ye)(ye)(ye)(ye)(ye)。李巡(xun)曰(yue)(yue)(yue)(yue):“徒(tu)(tu)(tu)(tu)骇(hai)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),禹(yu)疏(shu)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)以(yi)(yi)(yi)徒(tu)(tu)(tu)(tu)众起,故(gu)(gu)(gu)(gu)(gu)曰(yue)(yue)(yue)(yue)徒(tu)(tu)(tu)(tu)骇(hai)。大(da)(da)(da)(da)史者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),禹(yu)大(da)(da)(da)(da)使徒(tu)(tu)(tu)(tu)众通水(shui)(shui)(shui)(shui)道(dao)(dao),故(gu)(gu)(gu)(gu)(gu)曰(yue)(yue)(yue)(yue)大(da)(da)(da)(da)史。马颊(jia)(jia)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),河(he)(he)(he)(he)势(shi)上(shang)广下(xia)(xia)狭,状如(ru)马颊(jia)(jia)。覆釜者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),水(shui)(shui)(shui)(shui)多(duo)(duo)渚(zhu),其(qi)(qi)(qi)(qi)(qi)渚(zhu)往(wang)往(wang)而(er)(er)(er)(er)处(chu)(chu)状如(ru)覆釜。胡(hu)苏(su)(su)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),其(qi)(qi)(qi)(qi)(qi)水(shui)(shui)(shui)(shui)下(xia)(xia)流,故(gu)(gu)(gu)(gu)(gu)曰(yue)(yue)(yue)(yue)胡(hu)苏(su)(su)。胡(hu),下(xia)(xia)也(ye)(ye)(ye)(ye)(ye)。苏(su)(su),流也(ye)(ye)(ye)(ye)(ye)。简(jian)(jian)(jian)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),水(shui)(shui)(shui)(shui)深(shen)而(er)(er)(er)(er)简(jian)(jian)(jian)大(da)(da)(da)(da)也(ye)(ye)(ye)(ye)(ye)。絜(xie)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),言(yan)河(he)(he)(he)(he)水(shui)(shui)(shui)(shui)多(duo)(duo)山(shan)(shan)(shan)(shan)石之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)苦(ku),故(gu)(gu)(gu)(gu)(gu)絜(xie)絜(xie)苦(ku)也(ye)(ye)(ye)(ye)(ye)。钩盘(pan)(pan)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),河(he)(he)(he)(he)水(shui)(shui)(shui)(shui)曲(qu)如(ru)钩,屈(qu)折(zhe)如(ru)盘(pan)(pan),故(gu)(gu)(gu)(gu)(gu)曰(yue)(yue)(yue)(yue)钩盘(pan)(pan)。鬲津(jin)(jin)(jin)(jin)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),河(he)(he)(he)(he)水(shui)(shui)(shui)(shui)狭小,可隔为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)津(jin)(jin)(jin)(jin),故(gu)(gu)(gu)(gu)(gu)曰(yue)(yue)(yue)(yue)鬲津(jin)(jin)(jin)(jin)。”孙炎曰(yue)(yue)(yue)(yue):“徒(tu)(tu)(tu)(tu)骇(hai)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),禹(yu)疏(shu)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he),功难,众惧不(bu)(bu)成(cheng)(cheng)(cheng),故(gu)(gu)(gu)(gu)(gu)曰(yue)(yue)(yue)(yue)徒(tu)(tu)(tu)(tu)骇(hai)。太史者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),大(da)(da)(da)(da)使徒(tu)(tu)(tu)(tu)众,故(gu)(gu)(gu)(gu)(gu)依名(ming)云(yun)(yun)(yun)。胡(hu)苏(su)(su)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),水(shui)(shui)(shui)(shui)流多(duo)(duo)散(san)胡(hu)苏(su)(su)然。简(jian)(jian)(jian)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),水(shui)(shui)(shui)(shui)通易也(ye)(ye)(ye)(ye)(ye)。钩盘(pan)(pan)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),水(shui)(shui)(shui)(shui)曲(qu)如(ru)钩,盘(pan)(pan)桓不(bu)(bu)前也(ye)(ye)(ye)(ye)(ye)。鬲津(jin)(jin)(jin)(jin)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),水(shui)(shui)(shui)(shui)多(duo)(duo)阨(e)狭,可隔以(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)津(jin)(jin)(jin)(jin)而(er)(er)(er)(er)横渡也(ye)(ye)(ye)(ye)(ye)。”是(shi)解九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)意(yi)也(ye)(ye)(ye)(ye)(ye)。《沟洫志》称,成(cheng)(cheng)(cheng)帝时,博士(shi)许(xu)商(shang)(shang)以(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)“古(gu)记九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming),有(you)徒(tu)(tu)(tu)(tu)骇(hai)、胡(hu)苏(su)(su)、鬲津(jin)(jin)(jin)(jin),今(jin)见(jian)(jian)在(zai)(zai)成(cheng)(cheng)(cheng)平(ping)(ping)(ping)(ping)、东(dong)光(guang)(guang)(guang)、鬲界(jie)中。自(zi)鬲以(yi)(yi)(yi)北(bei)(bei)(bei)(bei)(bei)(bei)至(zhi)(zhi)(zhi)(zhi)徒(tu)(tu)(tu)(tu)骇(hai)间,相(xiang)(xiang)去二百(bai)馀(yu)里,今(jin)河(he)(he)(he)(he)虽数移,不(bu)(bu)离此(ci)域(yu)”。如(ru)商(shang)(shang)此(ci)言(yan),上(shang)举三河(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming),下(xia)(xia)以(yi)(yi)(yi)县充之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),则(ze)(ze)(ze)徒(tu)(tu)(tu)(tu)骇(hai)在(zai)(zai)成(cheng)(cheng)(cheng)平(ping)(ping)(ping)(ping),胡(hu)苏(su)(su)在(zai)(zai)东(dong)光(guang)(guang)(guang),鬲津(jin)(jin)(jin)(jin)在(zai)(zai)鬲县。其(qi)(qi)(qi)(qi)(qi)馀(yu)六者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),商(shang)(shang)所不(bu)(bu)言(yan),盖(gai)於(wu)(wu)(wu)(wu)时以(yi)(yi)(yi)不(bu)(bu)能详知(zhi)(zhi)其(qi)(qi)(qi)(qi)(qi)处(chu)(chu)故(gu)(gu)(gu)(gu)(gu)也(ye)(ye)(ye)(ye)(ye)。又(you)(you)商(shang)(shang)言(yan)“自(zi)鬲以(yi)(yi)(yi)北(bei)(bei)(bei)(bei)(bei)(bei)至(zhi)(zhi)(zhi)(zhi)徒(tu)(tu)(tu)(tu)骇(hai)间,相(xiang)(xiang)去二百(bai)馀(yu)里”,则(ze)(ze)(ze)徒(tu)(tu)(tu)(tu)骇(hai)是(shi)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)最北(bei)(bei)(bei)(bei)(bei)(bei)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),鬲津(jin)(jin)(jin)(jin)是(shi)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)最南(nan)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),然则(ze)(ze)(ze)《尔(er)雅》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文(wen)(wen)(wen)(wen)(wen)从北(bei)(bei)(bei)(bei)(bei)(bei)而(er)(er)(er)(er)说也(ye)(ye)(ye)(ye)(ye)。太史、马颊(jia)(jia)、覆釜文(wen)(wen)(wen)(wen)(wen)在(zai)(zai)胡(hu)苏(su)(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上(shang),则(ze)(ze)(ze)三者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)成(cheng)(cheng)(cheng)平(ping)(ping)(ping)(ping)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)南(nan)、东(dong)光(guang)(guang)(guang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)也(ye)(ye)(ye)(ye)(ye)。简(jian)(jian)(jian)、絜(xie)、钩盘(pan)(pan)文(wen)(wen)(wen)(wen)(wen)在(zai)(zai)胡(hu)苏(su)(su)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)下(xia)(xia),则(ze)(ze)(ze)三者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)在(zai)(zai)东(dong)光(guang)(guang)(guang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)南(nan)、鬲县之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)也(ye)(ye)(ye)(ye)(ye)。郑(zheng)亦(yi)(yi)不(bu)(bu)能具知(zhi)(zhi)所在(zai)(zai),故(gu)(gu)(gu)(gu)(gu)云(yun)(yun)(yun)“往(wang)往(wang)有(you)其(qi)(qi)(qi)(qi)(qi)遗(yi)处(chu)(chu)”,是(shi)其(qi)(qi)(qi)(qi)(qi)不(bu)(bu)审之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)辞也(ye)(ye)(ye)(ye)(ye)。郭(guo)璞(pu)(pu)云(yun)(yun)(yun):“徒(tu)(tu)(tu)(tu)骇(hai)今(jin)在(zai)(zai)成(cheng)(cheng)(cheng)平(ping)(ping)(ping)(ping)县,东(dong)光(guang)(guang)(guang)有(you)胡(hu)苏(su)(su)亭(ting),鬲、盘(pan)(pan)今(jin)皆为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)县,属平(ping)(ping)(ping)(ping)原(yuan)(yuan)渤海(hai)。东(dong)光(guang)(guang)(guang)、成(cheng)(cheng)(cheng)平(ping)(ping)(ping)(ping)、河(he)(he)(he)(he)间、弓高(gao)(gao)以(yi)(yi)(yi)东(dong),往(wang)往(wang)有(you)其(qi)(qi)(qi)(qi)(qi)遗(yi)处(chu)(chu)焉。”璞(pu)(pu)言(yan)盘(pan)(pan)今(jin)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)县,以(yi)(yi)(yi)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)盘(pan)(pan)县,其(qi)(qi)(qi)(qi)(qi)馀(yu)亦(yi)(yi)不(bu)(bu)审也(ye)(ye)(ye)(ye)(ye)。虽古(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)河(he)(he)(he)(he)迹(ji)难得(de)而(er)(er)(er)(er)详,要(yao)於(wu)(wu)(wu)(wu)《禹(yu)贡》之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)时,皆在(zai)(zai)兖(yan)(yan)(yan)州(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)界(jie)。於(wu)(wu)(wu)(wu)汉之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)世,则(ze)(ze)(ze)兖(yan)(yan)(yan)州(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所部近南(nan),其(qi)(qi)(qi)(qi)(qi)界(jie)不(bu)(bu)及於(wu)(wu)(wu)(wu)北(bei)(bei)(bei)(bei)(bei)(bei),故(gu)(gu)(gu)(gu)(gu)《郑(zheng)志》赵商(shang)(shang)谓(wei)“河(he)(he)(he)(he)在(zai)(zai)兖(yan)(yan)(yan)州(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)已分(fen)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he),分(fen)而(er)(er)(er)(er)复(fu)合(he),於(wu)(wu)(wu)(wu)大(da)(da)(da)(da)陆之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)北(bei)(bei)(bei)(bei)(bei)(bei)又(you)(you)分(fen)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)”。故(gu)(gu)(gu)(gu)(gu)问之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)曰(yue)(yue)(yue)(yue):“《禹(yu)贡》导(dao)(dao)河(he)(he)(he)(he)至(zhi)(zhi)(zhi)(zhi)于(yu)(yu)(yu)大(da)(da)(da)(da)陆,又(you)(you)北(bei)(bei)(bei)(bei)(bei)(bei)播(bo)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he),然则(ze)(ze)(ze)大(da)(da)(da)(da)陆以(yi)(yi)(yi)南(nan)固未播(bo)也(ye)(ye)(ye)(ye)(ye),在(zai)(zai)於(wu)(wu)(wu)(wu)兖(yan)(yan)(yan)州(zhou)安得(de)有(you)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)?至(zhi)(zhi)(zhi)(zhi)於(wu)(wu)(wu)(wu)何(he)时复(fu)得(de)合(he)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),然后从大(da)(da)(da)(da)陆已北(bei)(bei)(bei)(bei)(bei)(bei)复(fu)播(bo)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)也(ye)(ye)(ye)(ye)(ye)?答(da)曰(yue)(yue)(yue)(yue):“兖(yan)(yan)(yan)州(zhou)以(yi)(yi)(yi)济河(he)(he)(he)(he)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)界(jie),河(he)(he)(he)(he)流分(fen)兖(yan)(yan)(yan)州(zhou)界(jie),文(wen)(wen)(wen)(wen)(wen)自(zi)明(ming)矣。复(fu)合(he)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),乃(nai)在(zai)(zai)下(xia)(xia)头(tou)(tou)。子(zi)走南(nan)北(bei)(bei)(bei)(bei)(bei)(bei),何(he)所求乎(hu)?观子(zi)所云(yun)(yun)(yun),似(si)徒(tu)(tu)(tu)(tu)见(jian)(jian)今(jin)兖(yan)(yan)(yan)州(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)界(jie)不(bu)(bu)及九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he),而(er)(er)(er)(er)青(qing)、冀(ji)州(zhou)分(fen)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi),故(gu)(gu)(gu)(gu)(gu)疑(yi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)耳(er)(er)。”既知(zhi)(zhi)今(jin),亦(yi)(yi)当知(zhi)(zhi)古(gu),是(shi)郑(zheng)以(yi)(yi)(yi)古(gu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)九(jiu)(jiu)(jiu)(jiu)(jiu)(jiu)河(he)(he)(he)(he)皆在(zai)(zai)兖(yan)(yan)(yan)州(zhou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)界(jie),於(wu)(wu)(wu)(wu)汉乃(nai)冀(ji)州(zhou)域(yu)耳(er)(er)。言(yan)复(fu)合(he)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),乃(nai)在(zai)(zai)下(xia)(xia)头(tou)(tou),正以(yi)(yi)(yi)经云(yun)(yun)(yun)“同(tong)(tong)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)逆(ni)河(he)(he)(he)(he),入于(yu)(yu)(yu)海(hai)”,明(ming)并为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi)河(he)(he)(he)(he),乃(nai)入于(yu)(yu)(yu)海(hai),故(gu)(gu)(gu)(gu)(gu)云(yun)(yun)(yun)“在(zai)(zai)下(xia)(xia)头(tou)(tou)”耳(er)(er)。亦(yi)(yi)不(bu)(bu)知(zhi)(zhi)所并之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)处(chu)(chu),故(gu)(gu)(gu)(gu)(gu)不(bu)(bu)斥言(yan)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。齐桓公(gong)塞(sai)为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe),不(bu)(bu)知(zhi)(zhi)所出何(he)书。其(qi)(qi)(qi)(qi)(qi)并为(wei)(wei)(wei)(wei)(wei)(wei)(wei)(wei)一(yi)(yi)(yi)(yi)(yi),未知(zhi)(zhi)并从何(he)者(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)(zhe)。
敷天之下,裒时之对,时周之命。裒,聚也。笺云:裒,众。对,配也。徧天之下众山川之神,皆如是配而祭之,是周之所以受天命而王也。
○裒,蒲(pu)侯反(fan)。“於绎思”,《毛诗(shi)》无此句,《齐》、《鲁》、《韩诗(shi)》有之。今《毛诗(shi)》有者(zhe),衍(yan)文也。崔《集注》本有,是采三家(jia)之本,崔因有,故解(jie)之。
[疏]传“裒,聚”。
○正义曰:《释诂》文。
○笺“裒聚”至“而王”。
○正义曰:《释(shi)诂》云:“裒、众(zhong),多也(ye)。”俱(ju)训为多,是(shi)裒得(de)为众(zhong)。《释(shi)诂》云:“妃、合、会,对。”是(shi)对得(de)为配。言(yan)徧天(tian)之(zhi)(zhi)(zhi)下(xia),则(ze)无有(you)(you)不祭(ji),故以为众(zhong)山(shan)川之(zhi)(zhi)(zhi)神(shen)皆配祭(ji)之(zhi)(zhi)(zhi)。正言(yan)配者(zhe),山(shan)川大小(xiao)相从(cong)配之(zhi)(zhi)(zhi),祭(ji)无不徧之(zhi)(zhi)(zhi)意也(ye)。是(shi)周之(zhi)(zhi)(zhi)所以受(shou)天(tian)命(ming)(ming)而王者(zhe),言(yan)其得(de)神(shen)之(zhi)(zhi)(zhi)助,故能受(shou)天(tian)之(zhi)(zhi)(zhi)命(ming)(ming)。武王受(shou)命(ming)(ming)伐纣,后(hou)乃巡(xun)守,方始祭(ji)祀山(shan)川,而云受(shou)命(ming)(ming)由此者(zhe),作(zuo)者(zhe)以神(shen)能助人,归功於神(shen),见受(shou)命(ming)(ming)之(zhi)(zhi)(zhi)前己能敬神(shen),及今巡(xun)守犹能敬之(zhi)(zhi)(zhi),故所以得(de)受(shou)天(tian)命(ming)(ming)而王天(tian)下(xia),言(yan)此是(shi)神(shen)明(ming)之(zhi)(zhi)(zhi)助故也(ye)。此篇(pian)末俗本有(you)(you)“於绎思”三字,误也(ye)。
《般》一章,七(qi)句。