卷九_礼记析疑

章节:	卷九
书名:	礼记析疑
类目:	经部
原作者:
朝代:
写作年代:	约公元前-123年  至  公元后490年
视频:	卷九_礼记析疑
音频:	卷九_礼记析疑
新国学:	否

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欽定四庫全書　禮記析疑卷九　　　　　　　　　　翰林院侍講銜方苞撰　　考定文王世子文王之為世子朝於王季日三雞初鳴而衣服至於寢門外問内豎之御者曰今日安否何如内豎曰安文王乃喜及日中又至亦如之及莫又至亦如之其有不安節則内豎以告文王文王色憂行不能正履王季復膳
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然後亦復初食上必在視寒煖之節食下問所膳命膳宰曰末有原應曰諾然後退武王帥而行之不敢有加焉　文王有疾武王不說冠帶而養文王一飯亦一飯文　王再飯亦再飯旬有二日乃間文王謂武王曰女何　夢矣武王對曰夢帝與我九齡文王曰女以為何也　武王曰西方有九國焉君王其終撫諸文王曰非也　古者謂年齡齒亦齡也我百爾九十吾與爾三焉文
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　王九十七乃終武王九十三而終删/　九齡夢錫先儒皆識其妄而未知誰實為之以王莽　事及當日所偽亂經語證之盖亦劉歆所增竄也盖　莽稱宰衡受九錫居攝踐阼南面朝羣臣稱假皇帝　皆託於周公唯即真於公無可託故特起符命而興　昌亭長首言夢天公使者告以攝皇帝當為真哀章　繼稱漢髙帝降金䇿書傳位於莽故歆增竄此記以　示周之興文武嘗見此異徴以為莽事之證騐其稱
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　武王養疾亦為莽而設也莽侍王鳯疾不解衣帶連　月其孤貧時以孝母著聞則一飯亦一飯再飯亦再　飯必莽之飾行莽革漢命亦三夜不/御寢三日不御食故增竄此記以　見莽天性合道凡事皆與古聖同符以義裁之武王　必無是也父母有疾當時已之飢飽而飯每减焉或　偶輟一飯亦順其自然必以父母之一飯再飯為凖　是偽也設旬月不入勺飲子亦如之可乎成王幼周公相抗世子法於伯禽欲令成王之知父子
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君臣長幼之道也成王有過則撻伯禽所以示成王世子之道也　不能涖阼删/踐阼而治删/文王之為世子也刪/去不　能涖阼踐阼而治八字辭意始相承仍之則義悖而　辭意亦梗盖周公抗世子之法於伯禽為成王不逮　事武王非為其不能踐阼也且公於伯禽何待踐阼　而後法可抗其為歆所増竄無疑　末綴文王之為　世子也義無所處故先儒以為衍然非衍也盖歆於
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　世子之謂也下綴周公踐阼以示古有周公踐阼之　禮故於此節綴此句於一獻無介語可也下綴教世　子以示三語乃記禮者各標其名目使人疑古記所　傳或有同異盖故亂其緒以揜飾其所増竄正公孫　禄所謂顛倒五經使學士疑惑也凡三王教世子必以禮樂樂所以修内也禮所以修外也禮樂交錯於中發形於外是故其成也懌恭敬而温文立大傅少傅以養之欲其知父子君臣之道也大傅
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審父子君臣之道以示之少傅奉世子以觀太傅之徳行而審喻之大傅在前少傅在後入則有保出則有師是以教喻而徳成也師也者教之以事而喻諸徳者也保也者慎其身以輔翼之而歸諸道者也　記曰虞夏商周有師保有疑丞設四輔及三公不必　備唯其人語使能也刪/仲尼曰昔者周公攝政踐阼　而治抗世子法於伯禽所以善成王也聞之曰為人　臣者殺其身有益於君則為之况于其身以善其君
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　乎周公優為之删/　古書言師保者多矣未有言疑丞者言三公者多矣　未有言四輔者莽置四輔以配三公又為其子置師　疑傅丞阿輔保拂故歆増竄此記或謂莊子有舜問　於丞語疑古或有此官不知莊子皆寓言與湯之問　棘等耳果虞夏商周之舊典胡他書更無及此者　先儒謂前言周公相踐阼而治此闕相字下文又有　周公踐阼皆記者之失不知此歆之㣲意也記之本
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　文乃成王幼周公相歆竄入不能涖阼踐阼而治二　語欲并削相字則辭意不安故仍之然恐解者謂相　成王踐阼而治故覆出此文以見踐阼而治者乃周　公而下文又特綴周公踐阼以見當時即有此名目　也其特稱仲尼見不獨事為周公之事而美其事者　復有仲尼之言即莽下書稱康誥王若曰朕其弟小　子封春秋隱公不言即位此二經周公孔子所定盖　為後法之意也于其身以善其君亦隂為莽解也周
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　官師氏保氏教王世子於虎門凡國子弟及國之貴　遊子弟學焉祭祀賔客會同喪紀軍旅王舉則從伯　禽乃諸侯世子本當抗世子法以教之以親屬為國　子在學在朝本朝夕王所王甚幼而有過為師傅者　法當督責左右親近衞翼之人以警王心即伯禽之　撻禮亦宜然無所謂迂其身也莽自居攝踐阼以至稱　假皇帝皆曰將以隆就孺子此歆所謂迂其身以善　其君與
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是故知為人子然後可以為人父知為人臣然後可以為人君知事人然後能使人　成王幼不能涖阼以為世子則無為也是故抗世子　法於伯禽使之與成王居欲令成王之知父子君臣　長幼之義也君之於世子也親則父也尊則君也有　父之親有君之尊然後兼天下而有之是故養世子　不可不慎也刪/　以義求之宜曰武王崩成王幼以為世子則無為也
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　與不能涖阼何與其稱此至再至三不過為周公踐　阼證耳君之於世子也數語亦無謂且辭意䝉混與　莽傳内制詔書疏相似疑亦竄入君子曰徳徳成而教尊教尊而官正官正而國治君之謂也　數語本在語使能也下今移置於此盖承上文能為　父能為君能使人而言養成世子之徳所以如是其　重者以此日之徳成則他日之教尊而官正國治然
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　後可以為人君也徳成而教尊則可以為人君而又　可以為人父矣官正而國治則能使人之效也行一物而三善皆得者唯世子而已其齒於學之謂也故世子齒於學國人觀之曰將君我而與我齒讓何也曰有父在則禮然然而衆知父子之道矣其二曰將君我而與我齒讓何也曰有君在則禮然然而衆著於君臣之義也其三曰將君我而與我齒讓何也曰長長也然而衆知長幼之節矣故父在斯為子君在斯謂之臣
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居子與臣之節所以尊君親親也故學之為父子焉學之為君臣焉學之為長幼焉父子君臣長幼之道得而國治語曰樂正司業父師司成一有元良萬國以貞世子之謂也　周公踐阼刪/凡學世子及學士必時春夏學干戈秋冬學羽籥皆於東序小樂正學干大胥贊之籥師學戈籥師丞贊之胥鼓南春誦夏弦大師詔之瞽宗秋學禮執禮者詔之冬
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讀書典書者詔之禮在瞽宗書在上庠凡祭與養老乞言合語之禮皆小樂正詔之於東序大樂正學舞干戚語說命乞言皆大樂正授數大司成論說在東序凡侍坐於大司成者逺近間三席可以問終則負牆列事未盡不問凡學春官釋奠于其先師秋冬亦如之凡始立學者必釋奠於先聖先師及行事必以幣凡釋奠者必有合也有國故則否凡大合樂必遂養老凡語於郊者必取賢斂才焉或以徳進或以事舉或以言揚曲藝皆
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誓之以待又語三而一有焉乃進其等以其序謂之郊人逺之於成均以及取爵於上尊也始立學者既興器用幣然後釋菜不舞不授器乃退儐于東序一獻無介語可也　教世子删/　此篇首言文王之為世子武王帥而行之繼言成王　幼周公抗世子法於伯禽文武履常而盡其道周公　遭變而制其宜皆可以法後王立人極者若夫教世
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　子之法崇禮樂擇師保興齒讓則三代之所同也古　今無異教上下無異學故列序學世子及學士之通　禮而釋奠之禮次之始立學之禮又次之釋奠而合　樂養老又次之語於郊而斂賢取才又次之始立學　而器未備禮未成者又次之學既立禮既成教既備　而後天子視學焉故次之庶子之官為世子領國子　及其倅王舉則從以觀禮而聽事者也而其教尤詳　於公族皆所以輔成世子之徳也故以是終焉篇末
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　世子之記則古所傳世子之疏節而述禮者因以附　焉爾天子視學大昕鼓徴所以警衆也衆至然後天子至乃命有司行事興秩節祭先師先聖焉有司卒事反命始之養也適東序釋奠於先老遂設三老五更羣老之席位焉適饌省醴養老之珍具遂發咏焉退修之以孝養也反登歌清廟既歌而語以成之也言父子君臣長幼之道合徳音之致禮之大者也下管象舞大武大合衆
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以事達有神興有徳也正君臣之位貴賤之等焉而上下之義行矣有司告以樂闋王乃命公侯伯子男及羣吏曰反養老幼于東序終之以仁也是故聖人之記事也慮之以大愛之以敬行之以禮脩之以孝養紀之以義終之以仁是故古之人一舉事而衆皆知其徳之備也古之君子舉大事必慎其終始而衆安得不喻焉兌命曰念終始典於學庶子之正於公族者教之以孝弟睦友子愛明父子之義長幼之序其朝于公内朝則東
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面北上臣有貴者以齒其在外朝則以官司士為之其在宗廟之中則如外朝之位宗人授事以爵以官其登餕獻受爵則以上嗣庶子治之雖有三命不踰父兄其公大事則以其喪服之精麤為序雖於公族之喪亦如之以次主人若公與族燕則異姓為賔膳宰為主人公與父兄齒族食世降一等其在軍則守於公禰公若有出疆之政庶子以公族之無事者守於公宫正室守大廟諸父守貴宫貴室諸子諸孫守下宫下室五廟之孫
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祖廟未毁雖為庶人冠取妻必告死必赴練祥則告族之相為也宜弔不弔宜免不免有司罰之至於賵承含皆有正焉公族其有死罪則磬于甸人其刑罪則纖剸亦告于甸人公族無宫刑獄成有司讞于公其死罪則曰某之罪在大辟其刑罪則曰某之罪在小辟公曰宥之有司又曰在辟公又曰宥之有司又曰在辟及三宥不對走出致刑于甸人公又使人追之曰雖然必赦之有司對曰無及也反命于公公素服不舉為之變如
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其倫之喪無服親哭之公族朝於内朝内親也雖有貴者以齒明父子也外朝以官體異姓也宗廟之中以爵為位崇徳也宗人授事以官尊賢也登餕受爵以上嗣尊祖之道也喪紀以服之輕重為序不奪人親也公與族燕則以齒而孝弟之道達矣其族食世降一等親親之殺也戰則守於公禰孝愛之深也正室守大廟尊宗室而君臣之道著矣諸父諸兄守貴室子弟守下室而讓道達矣五廟之孫祖廟未毁雖及庶人冠取妻必告
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死必赴不忘親也親未絶而列於庶人賤無能也敬弔臨賻賵睦友之道也古者庶子之官治而邦國有倫邦國有倫而衆鄉方矣公族之罪雖親不以犯有司正術也所以體百姓也刑于隱者不與國人慮兄弟也弗弔弗為服哭于異姓之廟為忝祖逺之也素服居外不聽樂私喪之也骨肉之親無絶也公族無宫刑不翦其類也世子之記曰朝夕至於大寢之門外問於内豎曰今日
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安否何如内豎曰今日安世子乃有喜色其有不安節則内豎以告世子世子色憂不滿容内豎言復初然後亦復初朝夕之食上世子必在視寒煖之節食下問所膳羞必知所進以命膳宰然後退若内豎言疾則世子親齊

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