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朱子語類 : 詩一 - 中國哲學書電子化計劃
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inline;"></div></a></div><a class="menuitem" href="lost-book-of-zhou/zh" >逸周書</a><br /> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="guo-yu/zh" class="sprite-expand" title="+" >+<div style="display: inline;"></div></a></div><a class="menuitem" href="guo-yu/zh" >國語</a><br /> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="yanzi-chun-qiu/zh" class="sprite-expand" title="+" >+<div style="display: inline;"></div></a></div><a class="menuitem" href="yanzi-chun-qiu/zh" >晏子春秋</a><br /> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="wu-yue-chun-qiu/zh" class="sprite-expand" title="+" >+<div style="display: inline;"></div></a></div><a class="menuitem" href="wu-yue-chun-qiu/zh" >吳越春秋</a><br /> <span style="float: right; display: block; "><div style="display: inline-block; zoom: 1; *display: inline;'"><a href="#" class="sprite-info" title="顯示資料來源" 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class="menuitem" href="qian-han-ji/zh" >前漢紀</a><br /> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dong-guan-han-ji/zh" class="sprite-expand" title="+" >+<div style="display: inline;"></div></a></div><a class="menuitem" href="dong-guan-han-ji/zh" >東觀漢記</a><br /> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="hou-han-shu/zh" class="sprite-expand" title="+" >+<div style="display: inline;"></div></a></div><a class="menuitem" href="hou-han-shu/zh" >後漢書</a><br /> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="zhushu-jinian/zh" class="sprite-expand" title="+" >+<div style="display: inline;"></div></a></div><a class="menuitem" href="zhushu-jinian/zh" >竹書紀年</a><br /> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="mutianzi-zhuan/zh" class="sprite-expand" title="+" >+<div style="display: inline;"></div></a></div><a class="menuitem" href="mutianzi-zhuan/zh" >穆天子傳</a><br /> <div 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<option value="51791" > 楚辭</option> <option value="54566" > 儀禮</option> <option value="83479" > 山海經</option> <option value="85326" > 焦氏易林</option> <option value="280082" > 京氏易傳</option> <option value="283542" > 詩說</option> <option value="47104" >字書</option> <option value="26160" > 說文解字</option> <option value="37567" > 爾雅</option> <option value="40087" > 釋名</option> <option value="45207" > 方言</option> <option value="279526" > 急就篇</option> <option value="80226" >醫學</option> <option value="80228" > 黃帝內經</option> <option value="81934" > 難經</option> <option value="281911" > 傷寒論</option> <option value="647268" > 金匱要略</option> <option value="82944" >出土文獻</option> <option value="82945" > 郭店</option> <option value="82987" > 馬王堆</option> <option value="89488" >漢代之後</option> <option value="90478" >魏晉南北朝</option> <option value="90479" > 道德真經註</option> <option value="90746" > 世說新語</option> <option value="91913" > 顏氏家訓</option> <option value="108160" > 文心雕龍</option> <option value="277835" > 抱朴子</option> <option value="279273" > 人物志</option> <option value="287513" > 金樓子</option> <option value="568082" > 水經注</option> <option value="585926" > 神仙傳</option> <option value="601873" > 三國志</option> <option value="604745" > 高士傳</option> <option value="649377" > 神異經</option> <option value="649426" > 洞冥記</option> <option value="278826" >隋唐</option> <option value="278827" > 群書治要</option> <option value="539864" > 藝文類聚</option> <option value="552245" > 通典</option> <option value="566532" > 意林</option> <option value="649043" > 黃帝陰符經</option> <option value="90471" >宋明</option> <option value="89489" > 四書章句集注</option> <option value="90563" > 三字經</option> <option value="92202" > 論語注疏</option> <option value="93274" > 西遊記</option> <option value="97135" > 三國演義</option> <option value="100830" > 金瓶梅</option> <option value="285817" > 封神演義</option> <option value="288029" > 廣韻</option> <option value="361551" > 孝經注疏</option> <option value="361857" > 太平御覽</option> <option value="570777" > 太平廣記</option> <option value="586142" > 朱子語類</option> <option value="586143" > 理氣上</option> <option value="586210" > 理氣下</option> <option value="586317" > 鬼神</option> <option value="586401" > 性理一</option> <option value="586503" > 性理二</option> <option value="586604" > 性理三</option> <option value="586758" > 學一</option> <option value="586787" > 學二</option> <option value="586948" > 學三</option> <option value="587038" > 學四</option> <option value="587140" > 學五</option> <option value="587287" > 學六</option> <option value="587449" > 學七</option> <option value="587619" > 大學一</option> <option value="587799" > 大學二</option> <option value="587957" > 大學三</option> <option value="588223" > 大學四或問上</option> <option value="588300" > 大學五或問下</option> <option value="588449" > 論語一</option> <option value="588553" > 論語二</option> <option value="588700" > 論語三</option> <option value="588828" > 論語四</option> <option value="588966" > 論語五</option> <option value="589108" > 論語六</option> <option value="589277" > 論語七</option> <option value="589454" > 論語八</option> <option value="589586" > 論語九</option> <option value="589743" > 論語十</option> <option value="589844" > 論語十一</option> <option value="589993" > 論語十二</option> <option value="590060" > 論語十三</option> <option value="590152" > 論語十四</option> <option value="590257" > 論語十五</option> <option value="590357" > 論語十六</option> <option value="590614" > 論語十七</option> <option value="590805" > 論語十八</option> <option value="590967" > 論語十九</option> <option value="591031" > 論語二十</option> <option value="591103" > 論語二十一</option> <option value="591183" > 論語二十二</option> <option value="591243" > 論語二十三</option> <option value="591350" > 論語二十四</option> <option value="591479" > 論語二十五</option> <option value="591574" > 論語二十六</option> <option value="591745" > 論語二十七</option> <option value="591856" > 論語二十八</option> <option value="591885" > 論語二十九</option> <option value="591960" > 論語三十</option> <option value="591992" > 論語三十一</option> <option value="592073" > 論語三十二</option> <option value="592086" > 孟子一</option> <option value="592148" > 孟子二</option> <option value="592368" > 孟子三</option> <option value="592479" > 孟子四</option> <option value="592500" > 孟子五</option> <option value="592575" > 孟子六</option> <option value="592650" > 孟子七</option> <option value="592742" > 孟子八</option> <option value="592821" > 孟子九</option> <option value="593037" > 孟子十</option> <option value="593227" > 孟子十一</option> <option value="593328" > 中庸一</option> <option value="593491" > 中庸二</option> <option value="593662" > 中庸三</option> <option value="593881" > 易一</option> <option value="593973" > 易二</option> <option value="594062" > 易三</option> <option value="594252" > 易四</option> <option value="594384" > 易五</option> <option value="594539" > 易六</option> <option value="594771" > 易七</option> <option value="594918" > 易八</option> <option value="595071" > 易九</option> <option value="595257" > 易十</option> <option value="595447" > 易十一</option> <option value="595584" > 易十二</option> <option value="595720" > 易十三</option> <option value="595797" > 尚書一</option> <option value="596053" > 尚書二</option> <option value="596245" selected="selected"> 詩一</option> <option value="596349" > 詩二</option> <option value="596625" > 孝經</option> <option value="596636" > 春秋</option> <option value="596772" > 禮一</option> <option value="596814" > 禮二</option> <option value="596874" > 禮三</option> <option value="596959" > 禮四</option> <option value="597219" > 禮五</option> <option value="597227" > 禮六</option> <option value="597309" > 禮七</option> <option value="597458" > 禮八</option> <option value="597508" > 樂古今</option> <option value="597574" > 孔孟周程張子</option> <option value="597666" > 周子之書</option> <option value="597917" > 程子之書一</option> <option value="598097" > 程子之書二</option> <option value="598183" > 程子之書三</option> <option value="598310" > 張子之書一</option> <option value="598439" > 張子書二</option> <option value="598496" > 邵子之書</option> <option value="598561" > 程子門人</option> <option value="598776" > 楊氏門人</option> <option value="598789" > 尹氏門人</option> <option value="598793" > 羅氏門人</option> <option value="598825" > 胡氏門人</option> <option value="598854" > 朱子一</option> <option value="598915" > 朱子二</option> <option value="598987" > 朱子三</option> <option value="599043" > 朱子四</option> <option value="599125" > 朱子五</option> <option value="599198" > 朱子六</option> <option value="599238" > 朱子七</option> <option value="599275" > 朱子八</option> <option value="599314" > 朱子九</option> <option value="599374" > 朱子十</option> <option value="599417" > 朱子十一</option> <option value="599464" > 朱子十二</option> <option value="599524" > 朱子十三</option> <option value="599581" > 朱子十四</option> <option value="599642" > 朱子十五</option> <option value="599736" > 朱子十六</option> <option value="599782" > 朱子十七</option> <option value="599911" > 朱子十八</option> <option value="600025" > 呂伯恭</option> <option value="600103" > 陸氏</option> <option value="600272" > 釋氏</option> <option value="600409" > 本朝一</option> <option value="600497" > 本朝二</option> <option value="600583" > 本朝三</option> <option value="600629" > 本朝四</option> <option value="600805" > 本朝五</option> <option value="600869" > 本朝六</option> <option value="600959" > 本朝七</option> <option value="601014" > 歷代一</option> <option value="601103" > 歷代二</option> <option value="601179" > 歷代三</option> <option value="601267" > 戰國漢唐諸子</option> <option value="601348" > 雜類</option> <option value="601498" > 論文上</option> <option value="601635" > 論文下詩</option> <option value="649226" > 宋景文公筆記</option> <option value="649494" > 棋經</option> <option value="649521" > 郁離子</option> <option value="90472" >清代</option> <option value="10473" > 墨子閒詁</option> <option value="103345" > 紅樓夢</option> <option value="108540" > 全唐詩</option> <option value="317453" > 康熙字典</option> <option value="565462" > 儒林外史</option> <option value="90473" >民國</option> <option value="52326" > 墨經校釋</option> </select>中檢索：<br /> <input type="hidden" name="if" id="if" value="gb" /> <input type="text" name="searchu" size="20" value="" class="searchbox" /><br 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</table> <div id="ad2"> <table border="0" width="100%"><tr><td></td><td align="right"></td></tr></table></div> <div class="etext noprint"><span itemscope itemtype="http://data-vocabulary.org/Breadcrumb"><a href="https://ctext.org/post-han/zh" itemprop="url"><span itemprop="title">漢代之後</span></a></span> -> <span itemscope itemtype="http://data-vocabulary.org/Breadcrumb"><a href="https://ctext.org/song-ming/zh" itemprop="url"><span itemprop="title">宋明</span></a></span> -> <span itemscope itemtype="http://data-vocabulary.org/Breadcrumb"><a href="https://ctext.org/zhuzi-yulei/zh" itemprop="url"><span itemprop="title">朱子語類</span></a></span> -> 詩一</div><script type="text/javascript"> var tids=document.getElementById('m596245'); if(tids) { tids.className = 'menuselected'; } var tids2=document.getElementById('x596245'); if(tids2) { tids2.setAttribute('class','sprite-unexpand'); tids2.setAttribute('className','sprite-unexpand'); 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style="display: none; position: relative; width: 300px; margin: 5px; "><span class="etext" style="display: block; width: 300px; background: #DDDDDD; border: 2px solid; text-align: left; position: absolute; z-index: 50;"><a href="library.pl?if=gb&res=257">《欽定四庫全書》本《朱子語類》</a><br /><a href="library.pl?if=gb&res=80346">《同治正誼堂叢書》本《朱子語類》</a><br /><a href="library.pl?if=gb&res=78740">《顏李叢書》本《朱子語類評·禮文手鈔》</a><br /><a href="library.pl?if=gb&res=80807">《光緒廣雅叢書》本《先聖生卒年月日考+朱子語類日鈔+人範》</a><br /><div style="width: 100%; text-align: right;">[<a href="library.pl?if=gb&node=586142">顯示全部</a>]</div></span><div style="clear: both; width: 300px;"></div></div></td></tr></table> <div id="comm596245"></div><table width='100%'><tr><td><h2>《<a href="text.pl?node=596246&if=gb" class="popup">綱領</a>》</h2></td><td></td><td align='right'> <a href="#" class="etext" style="font-weight: bold;" onClick="if(document.getElementById('listscans596246').style.display!='block') {document.getElementById('listscans596246').style.display='block'; } else {document.getElementById('listscans596246').style.display='none';} return false;">電子圖書館</a><div id="listscans596246" style="display: none; position: relative; width: 300px; margin: 5px; "><span class="etext" style="display: block; width: 300px; background: #DDDDDD; border: 2px solid; text-align: left; position: absolute; z-index: 50;"><a href="library.pl?if=gb&file=2215&page=3">《欽定四庫全書》本《朱子語類》：綱領</a><br /><a href="library.pl?if=gb&res=80346">《同治正誼堂叢書》本《朱子語類》</a><br /><a href="library.pl?if=gb&res=78740">《顏李叢書》本《朱子語類評·禮文手鈔》</a><br /><a href="library.pl?if=gb&res=80807">《光緒廣雅叢書》本《先聖生卒年月日考+朱子語類日鈔+人範》</a><br /><div style="width: 100%; text-align: right;">[<a href="library.pl?if=gb&node=586142">顯示全部</a>]</div></span><div style="clear: both; width: 300px;"></div></div></td></tr></table> <div id="comm596246"></div><table border="0"> <tr id="n596247"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596247" class="popup" style="font-size: 12pt;">1</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596247" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596247"></div>只是「思無邪」一句好，不是一部詩皆「思無邪」。<span class="inlinecomment">振</span><p class="ctext"></p></td></tr> <tr id="n596248"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596248" class="popup" style="font-size: 12pt;">2</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596248" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596248"></div>「溫柔敦厚」，詩之教也。使篇篇皆是譏刺人，安得「溫柔敦厚」！<span class="inlinecomment">璘</span><p class="ctext"></p></td></tr> <tr id="n596249"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596249" class="popup" style="font-size: 12pt;">3</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596249" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596249"></div>因論詩，曰：「孔子取詩只取大意。三百篇，也有會做底，有不會做底。如君子偕老：『子之不淑，云如之何！』此是顯然譏刺他。到第二章已下，又全然放寬，豈不是亂道！如載馳詩煞有首尾，委曲詳盡，非大段會底說不得。又如鶴鳴做得極巧，更含蓄意思，全然不露。如清廟一倡三歎者，人多理會不得。注下分明說：『一人倡之，三人和之。』譬如今人挽歌之類。今人解者又須要胡說亂說。」<span class="inlinecomment">祖道</span><p class="ctext"></p></td></tr> <tr id="n596250"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596250" class="popup" style="font-size: 12pt;">4</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596250" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596250"></div>問刪詩。曰：「那曾見得聖人執筆刪那箇，存這箇！也只得就相傳上說去。」<span class="inlinecomment">賀孫</span><p class="ctext"></p></td></tr> <tr id="n596251"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596251" class="popup" style="font-size: 12pt;">5</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596251" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596251"></div>問：「詩次序是當如此否？」曰：「不見得。只是楚茨信南山甫田大田諸詩，元初卻當作一片。」又曰：「如卷阿說『豈弟君子』，自作賢者；如泂酌說『豈弟君子』，自作人君。大抵詩中有可以比並看底，有不可如此看，自有這般樣子。」賀孫。說卷阿與詩傳不同。以下論詩次序章句。<p class="ctext"></p></td></tr> <tr id="n596252"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596252" class="popup" style="font-size: 12pt;">6</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596252" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596252"></div>「詩，人只見他恁地重三疊四說，將謂是無倫理次序，不知他一句不胡亂下。」文蔚曰：「今日偶看棫樸，一篇凡有五章。前三章是說人歸附文王之德，後二章乃言文王有作人之功，及紀綱四方之德，致得人歸附者在此。一篇之意，次第甚明。」曰：「然。『遐不作人』，卻是說他鼓舞作興底事。功夫細密處，又在後一章。如曰『勉勉我王，綱紀四方』，四方便都在他線索內，牽著都動。」文蔚曰：「『勉勉』，即是『純亦不已』否？」曰：「然。『追琢其章，金玉其相』，是那工夫到後，文章真箇是盛美，資質真箇是堅實。」<span class="inlinecomment">文蔚</span><p class="ctext"></p></td></tr> <tr id="n596253"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596253" class="popup" style="font-size: 12pt;">7</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596253" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596253"></div>恭父問：「詩章起於誰？」曰：「有『故言』者，是指毛公；無『故言』者，皆是鄭康成。有全章換一韻處，有全押韻處。如頌中有全篇句句是韻。如殷武之類無兩句不是韻，到『稼穡匪解』，自欠了一句。前輩分章都曉不得，某細讀，方知是欠了一句。」<span class="inlinecomment">賀孫</span><p class="ctext"></p></td></tr> <tr id="n596254"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596254" class="popup" style="font-size: 12pt;">8</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596254" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596254"></div>李善注文選，其中多有韓詩章句，常欲寫出。「易直子諒」，韓詩作「慈良」。<span class="inlinecomment">方子</span><p class="ctext"></p></td></tr> <tr id="n596255"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596255" class="popup" style="font-size: 12pt;">9</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596255" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596255"></div>問：「王風是他風如此，不是降為國風。」曰：「其辭語可見。風多出於在下之人，雅乃士夫所作。雅雖有刺，而其辭莊重，與風異。」可學。以下論風、雅、頌。<p class="ctext"></p></td></tr> <tr id="n596256"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596256" class="popup" style="font-size: 12pt;">10</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596256" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596256"></div>「大序言：『一國之事，係一人之本，謂之風。』所以析衛為邶鄘衛。」曰：「詩，古之樂也，亦如今之歌曲，音各不同：衛有衛音，鄘有鄘音，邶有邶音。故詩有鄘音者係之鄘，有邶音者係之邶。若大雅小雅，則亦如今之商調、宮調，作歌曲者，亦按其腔調而作爾。大雅小雅亦古作樂之體格，按大雅體格作大雅，按小雅體格作小雅；非是做成詩後，旋相度其辭目為大雅小雅也。大抵國風是民庶所作，雅是朝廷之詩，頌是宗廟之詩。」又云：「小序漢儒所作，有可信處絕少。大序好處多，然亦有不滿人意處。」<span class="inlinecomment">去偽</span><p class="ctext"></p></td></tr> <tr id="n596257"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596257" class="popup" style="font-size: 12pt;">11</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596257" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596257"></div>器之問「風雅」，與無天子之風之義。先生舉鄭漁仲之說言：「出於朝廷者為雅，出於民俗者為風。文武之時，周召之作者謂之周召之風。東遷之後，王畿之民作者謂之王風。似乎大約是如此，亦不敢為斷然之說。但古人作詩，體自不同，雅自是雅之體，風自是風之體。如今人做詩曲，亦自有體製不同者，自不可亂，不必說雅之降為風。今且就詩上理會意義，其不可曉處，不必反倒。」因說，「嘗見蔡行之舉陳君舉說春秋云：『須先看聖人所不書處，方見所書之義。』見成所書者更自理會不得，卻又取不書者來理會，少間只是說得奇巧。」<span class="inlinecomment">木之</span><p class="ctext"></p></td></tr> <tr id="n596258"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596258" class="popup" style="font-size: 12pt;">12</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596258" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596258"></div>「詩，有是當時朝廷作者，雅頌是也。若國風乃採詩有採之民間，以見四方民情之美惡，二南亦是採民言而被樂章爾。程先生必要說是周公作以教人，不知是如何？某不敢從。若變風，又多是淫亂之詩，故班固言『男女相與歌詠以言其傷』，是也。聖人存此，亦以見上失其教，則民欲動情勝，其弊至此，故曰『詩可以觀』也。且『詩有六義』，先儒更不曾說得明。卻因周禮說豳詩有豳雅豳頌，即於一詩之中要見六義，思之皆不然。蓋所謂『六義』者，風雅頌乃是樂章之腔調，如言仲呂調，大石調，越調之類；至比、興、賦，又別：直指其名，直敘其事者，賦也；本要言其事，而虛用兩句釣起，因而接續去者，興也；引物為況者，比也。立此六義，非特使人知其聲音之所當，又欲使歌者知作詩之法度也。」問：「豳之所以為雅為頌者，恐是可以用雅底腔調，又可用頌底腔調否？」曰：「恐是如此，某亦不敢如此斷，今只說恐是亡其二。」<span class="inlinecomment">大雅</span><p class="ctext"></p></td></tr> <tr id="n596259"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596259" class="popup" style="font-size: 12pt;">13</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596259" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596259"></div>問二雅所以分。曰：「小雅是所係者小，大雅是所係者大。『呦呦鹿鳴』，其義小；『文王在上，於昭于天』，其義大。」問變雅。曰：「亦是變用他腔調爾。大抵今人說詩，多去辨他序文，要求著落。至其正文『關關雎鳩』之義，卻不與理會。」王德修云：「詩序只是『國史』一句可信，如『關雎，后妃之德也』。此下即講師說，如蕩詩自是說『蕩蕩上帝』，序卻言是『天下蕩蕩』；賚詩自是說『文王既勤止，我應受之』，是說後世子孫賴其祖宗基業之意，他序卻說『賚，予也』，豈不是後人多被講師瞞耶？」曰：「此是蘇子由曾說來，然亦有不通處。如漢廣，『德廣所及也』，有何義理？卻是下面『無思犯禮，求而不可得』幾句卻有理。若某，只上一句亦不敢信他。舊曾有一老儒鄭漁仲更不信小序，只依古本與疊在後面。某今亦只如此，令人虛心看正文，久之其義自見。蓋所謂序者，類多世儒之誤，不解詩人本意處甚多。且如『止乎禮義』，果能止禮義否？桑中之詩，禮義在何處？」王曰：「他要存戒。」曰：「此正文中無戒意，只是直述他淫亂事爾。若鶉之奔奔相鼠等詩，卻是譏罵可以為戒，此則不然。某今看得鄭詩自叔于田等詩之外，如狡童子衿等篇，皆淫亂之詩，而說詩者誤以為刺昭公，刺學校廢耳。衛詩尚可，猶是男子戲婦人。鄭詩則不然，多是婦人戲男子，所以聖人尤惡鄭聲也。出其東門卻是箇識道理底人做。」<span class="inlinecomment">大雅</span><p class="ctext"></p></td></tr> <tr id="n596260"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596260" class="popup" style="font-size: 12pt;">14</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596260" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596260"></div>林子武問「詩者，中聲之所止」。曰：「這只是正風雅頌是中聲，那變風不是。伯恭堅要牽合說是，然恐無此理。今但去讀看，便自有那輕薄底意思在了。如韓愈說數句，『其聲浮且淫』之類，這正是如此。」<span class="inlinecomment">義剛</span><p class="ctext"></p></td></tr> <tr id="n596261"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596261" class="popup" style="font-size: 12pt;">15</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596261" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596261"></div>問「比、興」。曰：「說出那物事來是興，不說出那物事是比。如『南有喬木』，只是說箇『漢有游女』；『奕奕寢廟，君子作之』，只說箇『他人有心，予忖度之』；關雎亦然，皆是興體。比底只是從頭比下來，不說破。興、比相近，卻不同。周禮說『以六詩教國子』，其實只是這賦、比、興三箇物事。風雅頌，詩之標名。理會得那興、比、賦時，裏面全不大段費解。今人要細解，不道此說為是。如『奕奕寢廟』，不認得意在那『他人有心』處，只管解那『奕奕寢廟』。」植。以下賦、比、興。<p class="ctext"></p></td></tr> <tr id="n596262"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596262" class="popup" style="font-size: 12pt;">16</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596262" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596262"></div>問：「詩中說興處，多近比。」曰：「然。如關雎麟趾相似，皆是興而兼比。然雖近比，其體卻只是興。且如『關關雎鳩』本是興起，到得下面說『窈窕淑女』，此方是入題說那實事。蓋興是以一箇物事貼一箇物事說，上文興而起，下文便接說實事。如『麟之趾』，下文便接『振振公子』，一箇對一箇說。蓋公本是箇好底人，子也好，孫也好，族人也好。譬如麟趾也好，定也好，角也好。及比，則卻不入題了。如比那一物說，便是說實事。如『螽斯羽詵詵兮，宜爾子孫振振兮』！『螽斯羽』一句，便是說那人了，下面『宜爾子孫』，依舊是就『螽斯羽』上說，更不用說實事，此所以謂之比。大率詩中比、興皆類此。」<span class="inlinecomment">僩</span><p class="ctext"></p></td></tr> <tr id="n596263"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596263" class="popup" style="font-size: 12pt;">17</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596263" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596263"></div>比雖是較切，然興卻意較深遠。也有興而不甚深遠者，比而深遠者，又係人之高下，有做得好底，有拙底。常看後世如魏文帝之徒作詩，皆只是說風景。獨曹操愛說周公，其詩中屢說。便是那曹操意思也是較別，也是乖。<span class="inlinecomment">義剛</span><p class="ctext"></p></td></tr> <tr id="n596264"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596264" class="popup" style="font-size: 12pt;">18</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596264" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596264"></div>比是以一物比一物，而所指之事常在言外。興是借彼一物以引起此事，而其事常在下句。但比意雖切而卻淺，興意雖闊而味長。<span class="inlinecomment">賀孫</span><p class="ctext"></p></td></tr> <tr id="n596265"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596265" class="popup" style="font-size: 12pt;">19</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596265" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596265"></div>詩之興，全無巴鼻，振錄云。「多是假他物舉起，全不取其義。」後人詩猶有此體。如「青青陵上柏，磊磊澗中石，人生天地間，忽如遠行客」！又如「高山有涯，林木有枝，憂來無端，人莫之知」！「青青河畔草，綿綿思遠道」！皆是此體。方子。<span class="inlinecomment">振錄同</span><p class="ctext"></p></td></tr> <tr id="n596266"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596266" class="popup" style="font-size: 12pt;">20</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596266" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596266"></div>六義自鄭氏以來失之，后妃自程先生以來失之。后妃安知當時之稱如何！可學。<span class="inlinecomment">以下六義</span><p class="ctext"></p></td></tr> <tr id="n596267"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596267" class="popup" style="font-size: 12pt;">21</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596267" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596267"></div>或問詩六義，注「三經、三緯」之說。曰：「『三經』是賦、比、興，是做詩底骨子，無詩不有，才無，則不成詩。蓋不是賦，便是比；不是比，便是興。如風雅頌卻是裏面橫丳底，都有賦、比、興，故謂之『三緯』。」<span class="inlinecomment">燾</span><p class="ctext"></p></td></tr> <tr id="n596268"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596268" class="popup" style="font-size: 12pt;">22</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596268" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596268"></div>器之問：「詩傳分別六義，有未備處。」曰：「不必又只管滯卻許多，且看詩意義如何。古人一篇詩，必有一篇意思，且要理會得這箇。如柏舟之詩，只說到『靜言思之，不能奮飛』！綠衣之詩說『我思古人，實獲我心』！此可謂『止乎禮義』。所謂『可以怨』，便是『喜怒哀樂發而皆中節』處。推此以觀，則子之不得於父，臣之不得於君，朋友之不相信，皆當以此意處之。如屈原之懷沙赴水，賈誼言：『歷九州而相其君，何必懷此都也！』便都過常了。古人胸中發出意思自好，看著三百篇詩，則後世之詩多不足觀矣。」<span class="inlinecomment">木之</span><p class="ctext"></p></td></tr> <tr id="n596269"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596269" class="popup" style="font-size: 12pt;">23</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596269" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596269"></div>問「詩傳說六義，以『託物興辭』為興，與舊說不同。」曰：「覺舊說費力，失本指。如興體不一，或借眼前物事說將起，或別自將一物說起，大抵只是將三四句引起，如唐時尚有此等詩體。如『青青河畔草』，『青青水中蒲』，皆是別借此物，興起其辭，非必有感而見於此物也。有將物之無，興起自家之所有；將物之有，興起自家之所無。前輩都理會這箇不分明，如何說得詩本指！只伊川也自未見得。看所說有甚廣大處，子細看，本指卻不如此。若上蔡怕曉得詩，如云『讀詩，須先要識得六義體面』，這是他識得要領處。」問：「詩雖是吟詠，使人自有興起，固不專在文辭；然亦須是篇篇句句理會著實，見得古人所以作此詩之意，方始於吟詠上有得。」曰：「固是。若不得其真實，吟詠箇甚麼？然古人已多不曉其意，如左傳所載歌詩，多與本意元不相關。」問：「我將『維天其右之』，『既右享之』，今所解都作左右之『右』，與舊不同。」曰：「周禮有『享右祭祀』之文。如詩中此例亦多，如『既右烈考，亦右文母』之類。如我將所云，作保祐說，更難。方說『維羊維牛』，如何便說保祐！到『伊嘏文王，既右享之』，也說未得右助之『右』。」問：「振鷺詩不是正祭之樂歌，乃獻助祭之臣，未審如何？」曰：「看此文意，都無告神之語，恐是獻助祭之臣。古者祭祀每一受胙，主與賓尸皆有獻酬之禮；既畢，然後亞獻；至獻畢，復受胙。如此，禮意甚好，有接續意思。到唐時尚然。今併受胙於諸獻既畢之後，主與賓尸意思皆隔了。古者一祭之中所以多事，如『季氏祭，逮闇而祭，日不足，繼之以燭。雖有強力之容，肅敬之心，皆倦怠矣。有司跛倚以臨祭，其為不敬大矣！他日祭，子路與，室事交乎戶，堂事交乎階，質明而始行事，晏朝而退。孔子聞之曰：「誰謂由也而不知禮乎！」』古人祭禮，是大段有節奏。」<span class="inlinecomment">賀孫</span><p class="ctext"></p></td></tr> <tr id="n596270"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596270" class="popup" style="font-size: 12pt;">24</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596270" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596270"></div>詩序起「關雎，后妃之德也」，止「教以化之」。大序起「詩者，志之所之也」，止「詩之至也」。敬仲。<span class="inlinecomment">以下大序</span><p class="ctext"></p></td></tr> <tr id="n596271"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596271" class="popup" style="font-size: 12pt;">25</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596271" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596271"></div>聲發出於口，成文而節宣和暢謂之音，乃合於音調。如今之唱曲，合宮調、商調之類。<span class="inlinecomment">敬仲</span><p class="ctext"></p></td></tr> <tr id="n596272"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596272" class="popup" style="font-size: 12pt;">26</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596272" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596272"></div>詩大序亦只是後人作，其間有病句。國史。<span class="inlinecomment">方子</span><p class="ctext"></p></td></tr> <tr id="n596273"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596273" class="popup" style="font-size: 12pt;">27</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596273" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596273"></div>詩，纔說得密，便說他不著。「國史明乎得失之跡」這一句也有病。周禮禮記中，史並不掌詩，左傳說自分曉。以此見得大序亦未必是聖人做。小序更不須說。他做小序，不會寬說，每篇便求一箇實事填塞了。他有尋得著底，猶自可通；不然，便與詩相礙。那解底，要就詩，卻礙序；要就序，卻礙詩。詩之興，是劈頭說那沒來由底兩句，下面方說那事，這箇如何通解！「鄭聲淫」，所以鄭詩多是淫佚之辭，狡童將仲子之類是也。今喚做忽與祭仲，與詩辭全不相似。這箇只似而今閑潑曲子。南山有臺等數篇，是燕享時常用底，敘賓主相好之意，一似今人致語。又曰：「詩小序不可信。而今看詩，有詩中分明說是某人某事者，則可知。其他不曾說者，而今但可知其說此等事而已。韓退之詩曰：『春秋書王法，不誅其人身。』」<span class="inlinecomment">高</span><p class="ctext"></p></td></tr> <tr id="n596274"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596274" class="popup" style="font-size: 12pt;">28</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596274" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596274"></div>大序亦有未盡。如「發乎情，止乎禮義」，又只是說正詩，變風何嘗止乎禮義！<span class="inlinecomment">振</span><p class="ctext"></p></td></tr> <tr id="n596275"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596275" class="popup" style="font-size: 12pt;">29</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596275" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596275"></div>問「止乎禮義」。曰：「如變風柏舟等詩，謂之『止乎禮義』，可也。桑中諸篇曰『止乎禮義』，則不可。蓋大綱有『止乎禮義』者。」<span class="inlinecomment">㽦</span><p class="ctext"></p></td></tr> <tr id="n596276"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596276" class="popup" style="font-size: 12pt;">30</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596276" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596276"></div>「止乎禮義」，如泉水、載馳固「止乎禮義」；如桑中有甚禮義？大序只是揀好底說，亦未盡。<span class="inlinecomment">淳</span><p class="ctext"></p></td></tr> <tr id="n596277"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596277" class="popup" style="font-size: 12pt;">31</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596277" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596277"></div>詩大序只有「六義」之說是，而程先生不知如何，又卻說從別處去。如小序亦間有說得好處，只是杜撰處多。不知先儒何故不虛心子細看這道理，便只恁說卻。後人又只依他那箇說出，亦不看詩是有此意無。若說不去處，又須穿鑿說將去。又，詩人當時多有唱和之詞，如是者有十數篇，序中都說從別處去。且如蟋蟀一篇，本其風俗勤儉，其民終歲勤勞，不得少休，及歲之暮，方且相與燕樂；而又遽相戒曰：「日月其除，無已太康。」蓋謂今雖不可以不為樂，然不已過於樂乎！其憂深思遠固如此。至山有樞一詩，特以和答其意而解其憂爾，故說山則有樞矣，隰則有榆矣。子有衣裳，弗曳弗婁；子有車馬，弗馳弗驅。一旦宛然以死，則他人藉之以為樂爾，所以解勸他及時而樂也。而序蟋蟀者則曰：「刺晉僖公儉不中禮。」蓋風俗之變，必由上以及下。今謂君之儉反過於禮，而民之俗猶知用禮，則必無是理也。至山有樞則以為「刺晉昭公」，又大不然矣！若魚藻，則天子燕諸侯，而諸侯美天子之詩也。采菽，則天子所以答魚藻矣。至鹿鳴，則燕享賓客也，序頗得其意。四牡，則勞使臣也，而詩序下文則妄矣！皇皇者華，則遣使臣之詩也；棠棣，則燕兄弟之詩也，序固得其意。伐木，則燕朋友故舊之詩也。人君以鹿鳴而下五詩燕其臣，故臣受君之賜者，則歌天保之詩以答其上。天保之序雖略得此意，而古注言鹿鳴至伐木「皆君所以下其臣，臣亦歸美於上，崇君之尊，而福祿之，以答其歌」，卻說得尤分明。又如行葦，自是祭畢而燕父兄耆老之詩。首章言開燕設席之初，而慇懃篤厚之意，已見於言語之外；二章言侍御獻酬飲食歌樂之盛；三章言既燕而射以為懽樂；末章祝頌其既飲此酒，皆得享夫長壽。今序者不知本旨，見有「勿踐履」之說，則便謂「仁及草木」；見「戚戚兄弟」，便謂「親睦九族」；見「黃耇台背」，便謂「養老」；見「以祈黃耇」，便謂「乞言」；見「介爾景福」，便謂「成其福祿」：細細碎碎，殊無倫理，其失為尤甚！既醉，則父兄所以答行葦之詩也；鳧鷖，則祭之明日繹而賓尸之詩也。古者宗廟之祭皆有尸，既祭之明日，則煖其祭食，以燕為尸之人，故有此詩。假樂則公尸之所以答鳧鷖也。今序篇皆失之。又曰：「詩，即所謂樂章。雖有唱和之意，祇是樂工代歌，亦非是君臣自歌也。」<span class="inlinecomment">道夫</span><p class="ctext"></p></td></tr> <tr id="n596278"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596278" class="popup" style="font-size: 12pt;">32</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596278" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596278"></div>詩、書序，當開在後面。升卿。<span class="inlinecomment">以下小序</span><p class="ctext"></p></td></tr> <tr id="n596279"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596279" class="popup" style="font-size: 12pt;">33</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596279" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596279"></div>敬之問詩、書序。曰：「古本自是別作一處。如易大傳、班固序傳並在後。京師舊本揚子注，其序亦總在後。」<span class="inlinecomment">德明</span><p class="ctext"></p></td></tr> <tr id="n596280"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596280" class="popup" style="font-size: 12pt;">34</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596280" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596280"></div>王德修曰：「六經惟詩最分明。」曰：「詩本易明，只被前面序作梗。序出於漢儒，反亂詩本意。且只將四字成句底詩讀，卻自分曉。見作詩集傳，待取詩令編排放前面，驅逐過後面，自作一處。」<span class="inlinecomment">文蔚</span><p class="ctext"></p></td></tr> <tr id="n596281"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596281" class="popup" style="font-size: 12pt;">35</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596281" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596281"></div>詩序作，而觀詩者不知詩意！<span class="inlinecomment">節</span><p class="ctext"></p></td></tr> <tr id="n596282"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596282" class="popup" style="font-size: 12pt;">36</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596282" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596282"></div>詩序，東漢儒林傳分明說道是衛宏作。後來經意不明，都是被他壞了。某又看得亦不是衛宏一手作，多是兩三手合成一序，愈說愈疏。」浩云：「蘇子由卻不取小序。」曰：「他雖不取下面言語，留了上一句，便是病根。伯恭專信序，又不免牽合。伯恭凡百長厚，不肯非毀前輩，要出脫回護。不知道只為得箇解經人，卻不曾為得聖人本意。是便道是，不是便道不是，方得。」<span class="inlinecomment">浩</span><p class="ctext"></p></td></tr> <tr id="n596283"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596283" class="popup" style="font-size: 12pt;">37</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596283" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596283"></div>詩小序全不可信。如何定知是美刺那人？詩人亦有意思偶然而作者。又，其序與詩全不相合。詩詞理甚順，平易易看，不如序所云。且如葛覃一篇，只是見葛而思歸寧，序得卻如此！毛公全無序解，鄭間見之。序是衛宏作。<p class="ctext"></p></td></tr> <tr id="n596284"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596284" class="popup" style="font-size: 12pt;">38</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596284" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596284"></div>小序極有難曉處，多是附會。如魚藻詩見有「王在鎬」之言，便以為君子思古之武王。似此類甚多。<span class="inlinecomment">可學</span><p class="ctext"></p></td></tr> <tr id="n596285"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596285" class="popup" style="font-size: 12pt;">39</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596285" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596285"></div>因論詩，歷言小序大無義理，皆是後人杜撰，先後增益湊合而作。多就詩中採摭言語，更不能發明詩之大旨。纔見有「漢之廣矣」之句，便以為德廣所及；才見有「命彼後車」之言，便以為不能飲食教載。行葦之序，但見「牛羊勿踐」，便謂「仁及草木」；但見「戚戚兄弟」，便為「親睦九族」；見「黃耇台背」，便謂「養老」；見「以祈黃耇」，便謂「乞言」；見「介爾景福」，便謂「成其福祿」：隨文生義，無復理論。卷耳之序以「求賢審官，知臣下之勤勞」，為后妃之志事，固不倫矣！況詩中所謂「嗟我懷人」，其言親暱太甚，寧后妃所得施於使臣者哉！桃夭之詩謂「婚姻以時，國無鰥民」為「后妃之所致」，而不知其為文王刑家及國，其化固如此，豈專后妃所能致耶？其他變風諸詩，未必是刺者皆以為刺；未必是言此人，必傅會以為此人。桑中之詩放蕩留連，止是淫者相戲之辭；豈有刺人之惡，而反自陷於流蕩之中！子衿詞意輕儇，亦豈刺學校之辭！有女同車等，皆以為刺忽而作。鄭忽不娶齊女，其初亦是好底意思，但見後來失國，便將許多詩盡為刺忽而作。考之於忽，所謂淫昏暴虐之類，皆無其實。至遂目為「狡童」，豈詩人愛君之意？況其所以失國，正坐柔懦闊疏，亦何狡之有！幽厲之刺，亦有不然。甫田諸篇，凡詩中無詆譏之意者，皆以為傷今思古而作。其他謬誤，不可勝說。後世但見詩序巍然冠於篇首，不敢復議其非，至有解說不通，多為飾辭以曲護之者，其誤後學多矣！大序卻好，或者謂補湊而成，亦有此理。書小序亦未是。只如堯典舜典便不能通貫一篇之意。堯典不獨為遜舜一事。舜典到「歷試諸艱」之外，便不該通了，其他書序亦然。至如書大序亦疑不是孔安國文字。大抵西漢文章渾厚近古，雖董仲舒劉向之徒，言語自別。讀書大序，便覺軟慢無氣，未必不是後人所作也。<span class="inlinecomment">謨</span><p class="ctext"></p></td></tr> <tr id="n596286"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596286" class="popup" style="font-size: 12pt;">40</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596286" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596286"></div>詩序實不足信。向見鄭漁仲有詩辨妄，力詆詩序，其間言語太甚，以為皆是村野妄人所作。始亦疑之，後來子細看一兩篇，因質之史記國語，然後知詩序之果不足信。因是看行葦賓之初筵抑數篇，序與詩全不相似。以此看其他詩序，其不足信者煞多。以此知人不可亂說話，便都被人看破了。詩人假物興辭，大率將上句引下句。如「行葦勿踐履」，「戚戚兄弟，莫遠具爾」，行葦是比兄弟，「勿」字乃興「莫」字。此詩自是飲酒會賓之意，序者卻牽合作周家忠厚之詩，遂以行葦為「仁及草木」。如云「酌以大斗，以祈黃耇」，亦是歡合之時祝壽之意，序者遂以為「養老乞言」，豈知「祈」字本只是祝頌其高壽，無乞言意也。抑詩中間煞有好語，亦非刺厲王。如「於乎小子」！豈是以此指其君！兼厲王是暴虐大惡之主，詩人不應不述其事實，只說謹言節語。況厲王無道，謗訕者必不容，武公如何恁地指斥曰「小子」？國語以為武公自警之詩，卻是可信。大率古人作詩，與今人作詩一般，其間亦自有感物道情，吟詠情性，幾時盡是譏刺他人？只緣序者立例，篇篇要作美刺說，將詩人意思盡穿鑿壞了！且如今人見人纔做事，便作一詩歌美之，或譏刺之，是甚麼道理？如此，亦似里巷無知之人，胡亂稱頌諛說，把持放鵰，何以見先王之澤？何以為情性之正？詩中數處皆應答之詩，如天保乃與鹿鳴為唱答，行葦與既醉為唱答，蟋蟀與山有樞為唱答。唐自是晉未改號時國名，自序者以為刺僖公，便牽合謂此晉也，而謂之唐，乃有堯之遺風。本意豈因此而謂之唐？是皆鑿說。但唐風自是尚有勤儉之意，作詩者是一箇不敢放懷底人，說「今我不樂，日月其除」，便又說「無已太康，職思其居」。到山有樞是答者，便謂「子有衣裳，弗曳弗婁，宛其死矣，他人是愉」！「子有鐘鼓，弗鼓弗考，宛其死矣，他人是保」！這是答他不能享些快活，徒恁地苦澀。詩序亦有一二有憑據，如清人碩人載馳諸詩是也。昊天有成命中說「成王不敢康」，成王只是成王，何須牽合作成王業之王？自序者恁地附會，便謂周公作此以告成功。他既作周公告成功，便將「成王」字穿鑿說了，又幾曾是郊祀天地！被序者如此說，後來遂生一場事端，有南北郊之事。此詩自說「昊天有成命」，又不曾說著地，如何說道祭天地之詩？設使合祭，亦須幾句說及后土。如漢諸郊祀詩，祭某神便說某事。若用以祭地，不應只說天，不說地。東萊詩記卻編得子細，只是大本已失了，更說甚麼？向嘗與之論此，如清人載馳一二詩可信。渠卻云：「安得許多文字證據？」某云：「無證而可疑者，只當闕之，不可據序作證。」渠又云：「只此序便是證。」某因云：「今人不以詩說詩，卻以序解詩，是以委曲牽合，必欲如序者之意，寧失詩人之本意不恤也。此是序者大害處！」<span class="inlinecomment">賀孫</span><p class="ctext"></p></td></tr> <tr id="n596287"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596287" class="popup" style="font-size: 12pt;">41</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596287" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596287"></div>詩序多是後人妄意推想詩人之美刺，非古人之所作也。古人之詩雖存，而意不可得。序詩者妄誕其說，但疑見其人如此，便以為是詩之美刺者，必若人也。如莊姜之詩，卻以為刺衛頃公。今觀史記所述，頃公竟無一事可紀，但言某公卒，子某公立而已，都無其事。頃公固亦是衛一不美之君。序詩者但見其詩有不美之跡，便指為刺頃公之詩。此類甚多，皆是妄生美刺，初無其實。至有不能考者，則但言「刺詩也」，「思賢妃也」。然此是汎汎而言。如漢廣之序言「德廣所及」，此語最亂道！詩人言「漢之廣矣」，其言已分曉。至如下面小序卻說得是謂「文王之化被于南國，美化行乎江漢之域，無思犯禮，求而不可得也」，此數語卻好。又云：「看來詩序當時只是箇山東學究等人做，不是箇老師宿儒之言，故所言都無一事是當。如行葦之序雖皆是詩人之言，但卻不得詩人之意。不知而今做義人到這處將如何做，於理決不順。某謂此詩本是四章，章八句；他不知，作八章、章四句讀了。如『敦彼行葦，牛羊勿踐履。方苞方體，惟葉泥泥。戚戚兄弟，莫遠具爾，或肆之筵，或授之几』。此詩本是興詩，即是興起下四句言。以『行葦』興兄弟，『勿踐履』是莫遠意也。」又云：「鄭、衛詩多是淫奔之詩。鄭詩如將仲子以下，皆鄙俚之言，只是一時男女淫奔相誘之語。如桑中之詩云：『眾散民流，而不可止。』故樂記云：『桑間濮上之音，亡國之音也！其眾散，其民流，誣上行私而不可止也。』鄭詩自緇衣之外，亦皆鄙俚，如『采蕭』『采艾』『青衿』之類是也。故夫子『放鄭聲』。如抑之詩，非詩人作以刺君，乃武公為之以自警。又有稱『小子』之言，此必非臣下告君之語，乃自謂之言，無疑也。」<span class="inlinecomment">卓</span><p class="ctext"></p></td></tr> <tr id="n596288"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596288" class="popup" style="font-size: 12pt;">42</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596288" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596288"></div>問：「詩傳盡撤去小序，何也？」曰：「小序如碩人定之方中等，見於左傳者，自可無疑。若其他刺詩無所據，多是世儒將他諡號不美者，挨就立名爾。今只考一篇見是如此，故其他皆不敢信。且如蘇公刺暴公，固是姓暴者多；萬一不見得是暴公則『惟暴之云』者，只作一箇狂暴底人說，亦可。又如將仲子，如何便見得是祭仲？某由此見得小序大故是後世陋儒所作。但既是千百年已往之詩，今只見得大意便了，又何必要指實得其人姓名？於看詩有何益也！」<span class="inlinecomment">大雅</span><p class="ctext"></p></td></tr> <tr id="n596289"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596289" class="popup" style="font-size: 12pt;">43</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596289" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596289"></div>問：「詩傳多不解詩序，何也？」曰：「某自二十歲時讀詩，便覺小序無意義。及去了小序，只玩味詩詞，卻又覺得道理貫徹。當初亦嘗質問諸鄉先生，皆云，序不可廢，而某之疑終不能釋。後到三十歲，斷然知小序之出於漢儒所作，其為繆戾，有不可勝言。東萊不合只因序講解，便有許多牽強處。某嘗與言之，終不肯信。讀詩記中雖多說序，然亦有說不行處，亦廢之。某因作詩傳，遂成詩序辨說一冊，其他繆戾，辨之頗詳。」<span class="inlinecomment">煇</span><p class="ctext"></p></td></tr> <tr id="n596290"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596290" class="popup" style="font-size: 12pt;">44</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596290" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596290"></div>鄭漁仲謂詩小序只是後人將史傳去揀，并看謚，卻附會作小序美刺。<span class="inlinecomment">振</span><p class="ctext"></p></td></tr> <tr id="n596291"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596291" class="popup" style="font-size: 12pt;">45</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596291" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596291"></div>伯恭黨得小序不好，使人看著轉可惡。<span class="inlinecomment">振</span><p class="ctext"></p></td></tr> <tr id="n596292"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596292" class="popup" style="font-size: 12pt;">46</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596292" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596292"></div>器之問詩協韻之義。曰：「只要音韻相協，好吟哦諷誦，易見道理，亦無甚要緊。今且要將七分工夫理會義理，三二分工夫理會這般去處。若只管留心此處，而於詩之義卻見不得，亦何益也！」又曰：「協韻多用吳才老本，或自以意補入。」木之。以下論詩韻。<p class="ctext"></p></td></tr> <tr id="n596293"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596293" class="popup" style="font-size: 12pt;">47</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596293" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596293"></div>問：「詩協韻，是當時如此作？是樂歌當如此？」曰：「當時如此作。古人文字多有如此者，如正考父鼎銘之類。」<span class="inlinecomment">可學</span><p class="ctext"></p></td></tr> <tr id="n596294"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596294" class="popup" style="font-size: 12pt;">48</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596294" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596294"></div>問：「先生說詩，率皆協韻，得非詩本樂章，播諸聲詩，自然協韻，方諧律呂，其音節本如是耶？」曰：「固是如此。然古人文章亦多是協韻。」因舉王制及老子協韻處數段。又曰：「周頌多不協韻，疑自有和底篇相協。『清廟之瑟，朱弦而疏越，一唱而三歎』，歎，即和聲也。」<span class="inlinecomment">儒用</span><p class="ctext"></p></td></tr> <tr id="n596295"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596295" class="popup" style="font-size: 12pt;">49</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596295" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596295"></div>詩之音韻，是自然如此，這箇與天通。古人音韻寬，後人分得密後，隔開了。離騷注中發兩箇例在前：「朕皇考曰伯庸。」「庚寅吾以降。」洪。「又重之以脩能。」耐。「紉秋蘭以為佩。」後人不曉，卻謂只此兩韻如此。某有楚辭協韻，作「子厚」名字，刻在漳州。<span class="inlinecomment">方子</span><p class="ctext"></p></td></tr> <tr id="n596296"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596296" class="popup" style="font-size: 12pt;">50</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596296" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596296"></div>協韻，恐當以頭一韻為準。且如「華」字協音「敷」，如「有女同車」是第一句，則第二句「顏如舜華」，當讀作「敷」字，然後與下文「佩玉瓊琚」，「洵美且都」，皆協。至如「何彼穠矣，唐棣之華」，是第一韻，則當依本音讀，而下文「王姬之車」卻當作尺奢反，如此方是。今只從吳才老舊說，不能又創得此例。然楚辭「紛余既有此內美兮，又重之以修能」，「能」音「耐」，然後下文「紉秋蘭以為佩」協。若「能」字只從本音，則「佩」字遂無音。如此，則又未可以頭一韻為定也。<span class="inlinecomment">閎祖</span><p class="ctext"></p></td></tr> <tr id="n596297"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596297" class="popup" style="font-size: 12pt;">51</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596297" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596297"></div>吳才老補韻甚詳，然亦有推不去者。某煞尋得，當時不曾記，今皆忘之矣。如「外禦其務」協「烝也無戎」，才老無尋處，卻云「務」字古人讀做「蒙」，不知「戎」，汝也；「汝、戎」二字，古人通用，是協音汝也。如「南仲太祖，太師皇父，整我六師，以修我戎」，亦是協音汝也。「下民有嚴」，協「不敢怠遑」。才老欲音「嚴」為「莊」，云避漢諱，卻無道理。某後來讀楚辭天問見一「嚴」字乃押從「莊」字，乃知是協韻，「嚴」讀作「昂」也。天問，才老豈不讀？往往無甚意義，只恁打過去也。義剛。饒何氏錄云：「中庸『奏格無言』，奏，音族，平聲音騣，所以毛詩作『鬷』字。」<p class="ctext"></p></td></tr> <tr id="n596298"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596298" class="popup" style="font-size: 12pt;">52</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596298" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596298"></div>或問：「吳氏協韻何據？」曰：「他皆有據。泉州有其書，每一字多者引十餘證，少者亦兩三證。他說，元初更多，後刪去，姑存此耳。然猶有未盡。」因言：「商頌『天命降監，下民有嚴；不僭不濫，不敢怠遑』。吳氏云：『「嚴」字，恐是「莊」字，漢人避諱，改作「嚴」字。』某後來因讀楚辭天問，見『嚴』字都押入『剛』字、『方』字去。又此間鄉音『嚴』作戶剛反，乃知『嚴』字自與『皇』字協。然吳氏豈不曾看楚辭？想是偶然失之。又如『兄弟鬩于牆，外禦其務；每有良朋，烝也無戎』。吳氏復疑『務』當作『蒙』，以協『戎』字。某卻疑古人訓『戎』為汝，如『以佐戎辟』，『戎雖小子』，則『戎、女』音或通。後來讀常武詩有云：『南仲太祖，太師皇父，整我六師，以修我戎』，則與『汝』協，明矣。」因言：「古之謠諺皆押韻，如夏諺之類。散文亦有押韻者，如曲禮『安民哉』協音『茲』，則與上面『思、辭』二字協矣。又如『將上堂，聲必揚；將入戶，視必下』，下，協音護。禮運孔子閒居亦多押韻。莊子中尤多。至於易彖辭，皆韻語也。」又云：「禮記『五至』、『三無』處皆協。」<span class="inlinecomment">廣</span><p class="ctext"></p></td></tr> <tr id="n596299"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596299" class="popup" style="font-size: 12pt;">53</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596299" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596299"></div>「知子之來扐。之，雜佩以贈入。之」，此例甚多。「作」字作「做」，「保」字作「補」。「往近王舅」，近，音「既」，說文作●，誤寫作「近」。<span class="inlinecomment">㽦</span><p class="ctext"></p></td></tr> <tr id="n596300"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596300" class="popup" style="font-size: 12pt;">54</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596300" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596300"></div>問：「詩協韻，有何所據而言？」曰：「協韻乃吳才老所作，某又續添減之。蓋古人作詩皆押韻，與今人歌曲一般。今人信口讀之，全失古人詠歌之意。」<span class="inlinecomment">煇</span><p class="ctext"></p></td></tr> <tr id="n596301"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596301" class="popup" style="font-size: 12pt;">55</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596301" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596301"></div>「詩音韻間有不可曉處。」因說：「如今所在方言，亦自有音韻與古合處。」子升因問：「今『陽』字卻與『唐』字通，『清』字卻與『青』字分之類，亦自不可曉。」曰：「古人韻疏，後世韻方嚴密。見某人好考古字，卻說『青』字音自是『親』，如此類極多。」<span class="inlinecomment">木之</span><p class="ctext"></p></td></tr> <tr id="n596302"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596302" class="popup" style="font-size: 12pt;">56</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596302" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">綱領:</td><td class="ctext"> <div id="comm596302"></div>器之問詩。曰：「古人情意溫厚寬和，道得言語自恁地好。當時協韻，只是要便於諷詠而已。到得後來，一向於字韻上嚴切，卻無意思。漢不如周，魏晉不如漢，唐不如魏晉，本朝又不如唐。如元微之劉禹錫之徒，和詩猶自有韻相重密。本朝和詩便定不要一字相同，不知卻愈壞了詩！」<span class="inlinecomment">木之</span><p class="ctext"></p></td></tr> </table><table width='100%'><tr><td><h2>《<a href="text.pl?node=596303&if=gb" class="popup">論讀詩</a>》</h2></td><td></td><td align='right'> <a href="#" class="etext" style="font-weight: bold;" onClick="if(document.getElementById('listscans596303').style.display!='block') {document.getElementById('listscans596303').style.display='block'; } else {document.getElementById('listscans596303').style.display='none';} return false;">電子圖書館</a><div id="listscans596303" style="display: none; position: relative; width: 300px; margin: 5px; "><span class="etext" style="display: block; width: 300px; background: #DDDDDD; border: 2px solid; text-align: left; position: absolute; z-index: 50;"><a href="library.pl?if=gb&file=2215&page=60">《欽定四庫全書》本《朱子語類》：論讀詩</a><br /><a href="library.pl?if=gb&res=80346">《同治正誼堂叢書》本《朱子語類》</a><br /><a href="library.pl?if=gb&res=78740">《顏李叢書》本《朱子語類評·禮文手鈔》</a><br /><a href="library.pl?if=gb&res=80807">《光緒廣雅叢書》本《先聖生卒年月日考+朱子語類日鈔+人範》</a><br /><div style="width: 100%; text-align: right;">[<a href="library.pl?if=gb&node=586142">顯示全部</a>]</div></span><div style="clear: both; width: 300px;"></div></div></td></tr></table> <div id="comm596303"></div><table border="0"> <tr id="n596304"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596304" class="popup" style="font-size: 12pt;">1</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596304" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596304"></div>詩中頭項多，一項是音韻，一項是訓詁名件，一項是文體。若逐一根究，然後討得些道理，則殊不濟事，須是通悟者方看得。方子。以下總論讀詩之方。<p class="ctext"></p></td></tr> <tr id="n596305"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596305" class="popup" style="font-size: 12pt;">2</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596305" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596305"></div>聖人有法度之言，如春秋書禮是也，一字皆有理。如詩亦要逐字將理去讀，便都礙了。<span class="inlinecomment">淳</span><p class="ctext"></p></td></tr> <tr id="n596306"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596306" class="popup" style="font-size: 12pt;">3</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596306" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596306"></div>問：「聖人有法度之言，如春秋書與周禮，字較實。詩無理會，只是看大意。若要將理去讀，便礙了。」問：「變風變雅如何？」曰：「也是後人恁地說，今也只依他恁地說。如漢廣汝墳皆是說婦人。如此，則是文王之化只及婦人，不及男子！只看他大意，恁地拘不得。」<span class="inlinecomment">宇</span><p class="ctext"></p></td></tr> <tr id="n596307"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596307" class="popup" style="font-size: 12pt;">4</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596307" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596307"></div>公不會看詩。須是看他詩人意思好處是如何，不好處是如何。看他風土，看他風俗，又看他人情、物態。只看伐檀詩，便見得他一箇清高底意思；看碩鼠詩，便見他一箇暴歛底意思。好底意思是如此，不好底是如彼。好底意思，令自家善意油然感動而興起。看他不好底，自家心下如著槍相似。如此看，方得詩意。<span class="inlinecomment">僩</span><p class="ctext"></p></td></tr> <tr id="n596308"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596308" class="popup" style="font-size: 12pt;">5</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596308" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596308"></div>詩有說得曲折後好底，有只恁平直說後自好底。如燕燕末後一章，這不要看上文，考下章，便知得是恁地，意思自是高遠，自是說得那人著。<span class="inlinecomment">義剛</span><p class="ctext"></p></td></tr> <tr id="n596309"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596309" class="popup" style="font-size: 12pt;">6</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596309" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596309"></div>林子武說詩。曰：「不消得恁地求之太深。他當初只是平說，橫看也好，豎看也好。今若要討箇路頭去裏面，尋卻怕迫窄了。」<span class="inlinecomment">義剛</span><p class="ctext"></p></td></tr> <tr id="n596310"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596310" class="popup" style="font-size: 12pt;">7</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596310" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596310"></div>讀詩之法，且如「白華菅兮，白茅束兮；之子之遠，俾我獨兮」！蓋言白華與茅尚能相依，而我與子乃相去如此之遠，何哉？又如「倬彼雲漢，為章于天；周王壽考，遐不作人」！只是說雲漢恁地為章于天，周王壽考，豈不能作人也！上兩句皆是引起下面說，略有些意思傍著，不須深求，只此讀過便得。<span class="inlinecomment">僩</span><p class="ctext"></p></td></tr> <tr id="n596311"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596311" class="popup" style="font-size: 12pt;">8</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596311" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596311"></div>看詩，且看他大意。如衛諸詩，其中有說時事者，固當細考。如鄭之淫亂底詩，若苦搜求他，有甚意思？一日看五六篇可也。<span class="inlinecomment">僩</span><p class="ctext"></p></td></tr> <tr id="n596312"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596312" class="popup" style="font-size: 12pt;">9</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596312" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596312"></div>看詩，義理外更好看他文章。且如谷風，他只是如此說出來，然而敘得事曲折先後，皆有次序。而今人費盡氣力去做後，尚做得不好。<span class="inlinecomment">義剛</span><p class="ctext"></p></td></tr> <tr id="n596313"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596313" class="popup" style="font-size: 12pt;">10</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596313" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596313"></div>讀詩，且只將做今人做底詩看。或每日令人誦讀，卻從旁聽之。其話有未通者，略檢注解看，卻時時誦其本文，便見其語脈所在。又曰：「念此一詩，既已記得其語，卻逐箇字將前後一樣字通訓之。今注解中有一字而兩三義者，如『假』字，有云『大』者，有云『至』者，只是隨處旋扭掜耳，非通訓也。」<span class="inlinecomment">㽦</span><p class="ctext"></p></td></tr> <tr id="n596314"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596314" class="popup" style="font-size: 12pt;">11</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596314" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596314"></div>先生因言，看詩，須并協韻讀，便見得他語自整齊。又更略知協韻所由來，甚善。又曰：「伊川有詩解數篇，說到小雅以後極好。蓋是王公大人好生地做，都是識道理人言語，故它裏面說得儘有道理，好子細看。非如國風或出於婦人小夫之口，但可觀其大概也」。<span class="inlinecomment">銖</span><p class="ctext"></p></td></tr> <tr id="n596315"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596315" class="popup" style="font-size: 12pt;">12</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596315" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596315"></div>問：「以詩觀之，雖千百載之遠，人之情偽只此而已，更無兩般。」曰：「以某看來，須是別換過天地，方別換一樣人情。釋氏之說固不足據，然其書說盡百千萬劫，其事情亦只如此而已，況天地無終窮，人情安得有異！」<span class="inlinecomment">必大</span><p class="ctext"></p></td></tr> <tr id="n596316"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596316" class="popup" style="font-size: 12pt;">13</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596316" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596316"></div>看詩，不要死殺看了，見得無所不包。今人看詩，無興底意思。節。以下論讀詩在興起。<p class="ctext"></p></td></tr> <tr id="n596317"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596317" class="popup" style="font-size: 12pt;">14</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596317" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596317"></div>讀詩便長人一格。如今人讀詩，何緣會長一格？詩之興，最不緊要。然興起人意處，正在興。會得詩人之興，便有一格長。「豐水有虯，武王豈不仕！」蓋曰，豐水且有虯，武王豈不有事乎！此亦興之一體，不必更注解。如龜山說關雎處意亦好，然終是說死了，如此便詩眼不活。<span class="inlinecomment">必大</span><p class="ctext"></p></td></tr> <tr id="n596318"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596318" class="popup" style="font-size: 12pt;">15</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596318" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596318"></div>問：「向見呂丈，問讀詩之法。呂丈舉橫渠『置心平易』之說見教。某遵用其說去誦味來，固有箇涵泳情性底道理，然終不能有所啟發。程子謂：『「興於詩」，便知有著力處。』今讀之，止見其善可為法，惡可為戒而已，不知其他如何著力？」曰：「善可為法，惡可為戒，不特詩也，他書皆然。古人獨以為『興於詩』者，詩便有感發人底意思。今讀之無所感發者，正是被諸儒解殺了，死著詩義，興起人善意不得。如南山有臺序云：『得賢，則能為邦家立太平之基。』蓋為見詩中有『邦家之基』字，故如此解。此序自是好句，但纔如此說定，便局了一詩之意。若果先得其本意，雖如此說亦不妨。正如易解，若得聖人繫辭之意，便橫說豎說都得。今斷以一義解定，易便不活。詩所以能興起人處，全在興。如『山有樞，隰有榆』，別無意義，只是興起下面『子有車馬』，『子有衣裳』耳。小雅諸篇皆君臣燕飲之詩，道主人之意以譽賓，如今人宴飲有『致語』之類，亦間有敘賓客答辭者。漢書載客歌驪駒，主人歌客毋庸歸，亦是此意。古人以魚為重，故魚麗南有嘉魚，皆特舉以歌之。儀禮載『乃間歌魚麗，笙由庚；歌南有嘉魚，笙崇丘；歌南山有臺，笙由儀』，本一套事。後人移魚麗附於鹿鳴之什，截以嘉魚以下為成王詩，遂失當時用詩之意，故胡亂解。今觀魚麗嘉魚南山有臺等篇，辭意皆同。菁莪湛露蓼蕭皆燕飲之詩。詩中所謂『君子』，皆稱賓客，後人卻以言人君，正顛倒了。如以湛露為恩澤，皆非詩義。故『野有蔓草，零露湑兮』，亦以為君之澤不下流，皆局於一箇死例，所以如此。周禮以六詩教國子，當時未有注解，不過教之曰，此興也，此比也，此賦也。興者，人便自作興看；比者，人便自作比看。興只是興起，謂下句直說不起，故將上句帶起來說，如何去上討義理？今欲觀詩，不若且置小序及舊說，只將元詩虛心熟讀，徐徐玩味。候彷彿見箇詩人本意，卻從此推尋將去，方有感發。如人拾得一箇無題目詩，再三熟看，亦須辨得出來。若被舊說一局局定，便看不出。今雖說不用舊說，終被他先入在內，不期依舊從它去。某向作詩解，文字初用小序，至解不行處，亦曲為之說。後來覺得不安，第二次解者，雖存小序，間為辨破，然終是不見詩人本意。後來方知，只盡去小序，便自可通。於是盡滌舊說，詩意方活。」又曰：「變風中固多好詩，雖其間有沒意思者，然亦須得其命辭遣意處，方可觀。後人便自做箇道理解說，於其造意下語處，元不及究。只後代文集中詩，亦多不解其辭意者。樂府中羅敷行，羅敷即使君之妻，使君即羅敷之夫。其曰『使君自有婦，羅敷自有夫』，正相戲之辭。」又曰：「『夫婿從東來，千騎居上頭』，觀其氣象，即使君也。後人亦錯解了。須得其辭意，方見好笑處。」<span class="inlinecomment">必大</span><p class="ctext"></p></td></tr> <tr id="n596319"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596319" class="popup" style="font-size: 12pt;">16</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596319" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596319"></div>學者當「興於詩」。須先去了小序，只將本文熟讀玩味，仍不可先看諸家注解。看得久之，自然認得此詩是說箇甚事。謂如拾得箇無題目詩，說此花既白又香，是盛寒開，必是梅花詩也。卷阿，召康公戒成王，其始只說箇好意思，如「豈弟君子」，皆指成王。「純嘏」、「爾壽」之類，皆說優游享福之事，至「有馮有翼」以下，方說用賢。大抵告人之法亦當如此，須先令人歆慕此事，則其肯從吾言，必樂為之矣。<span class="inlinecomment">人傑</span><p class="ctext"></p></td></tr> <tr id="n596320"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596320" class="popup" style="font-size: 12pt;">17</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596320" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596320"></div>讀詩正在於吟詠諷誦，觀其委曲折旋之意，如吾自作此詩，自然足以感發善心。今公讀詩，只是將己意去包籠他，如做時文相似。中間委曲周旋之意，盡不曾理會得，濟得甚事？若如此看，只一日便可看盡，何用逐日只捱得數章，而又不曾透徹耶？且如人入城郭，須是逐街坊里巷，屋廬臺榭，車馬人物，一一看過，方是。今公等只是外面望見城是如此，便說我都知得了。如鄭詩雖淫亂，然出其東門一詩，卻如此好。女曰雞鳴一詩，意思亦好。讀之，真箇有不知手之舞、足之蹈者！僩。以下論詩在熟讀玩味。<p class="ctext"></p></td></tr> <tr id="n596321"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596321" class="popup" style="font-size: 12pt;">18</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596321" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596321"></div>詩，如今恁地注解了，自是分曉，易理會。但須是沉潛諷誦，玩味義理，咀嚼滋味，方有所益。若是草草看過一部詩，只兩三日可了。但不得滋味，也記不得，全不濟事。古人說「詩可以興」，須是讀了有興起處，方是讀詩。若不能興起，便不是讀詩。因說，永嘉之學，只是要立新巧之說，少間指摘東西，鬥湊零碎，便立說去。縱說得是，也只無益，莫道又未是。<span class="inlinecomment">木之</span><p class="ctext"></p></td></tr> <tr id="n596322"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596322" class="popup" style="font-size: 12pt;">19</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596322" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596322"></div>讀詩之法，只是熟讀涵味，自然和氣從胸中流出，其妙處不可得而言。不待安排措置，務自立說，只恁平讀著，意思自足。須是打疊得這心光蕩蕩地，不立一箇字，只管虛心讀他，少間推來推去，自然推出那箇道理。所以說「以此洗心」，便是以這道理盡洗出那心裏物事，渾然都是道理。上蔡曰：「學詩，須先識得六義體面，而諷味以得之。」此是讀詩之要法。看來書只是要讀，讀得熟時，道理自見，切忌先自布置立說！<span class="inlinecomment">僩</span><p class="ctext"></p></td></tr> <tr id="n596323"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596323" class="popup" style="font-size: 12pt;">20</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596323" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596323"></div>問學者：「誦詩，每篇誦得幾遍？」曰：「也不曾記，只覺得熟便止。」曰：「便是不得。須是讀熟了，文義都曉得了，涵泳讀取百來遍，方見得那好處，那好處方出，方見得精怪。見公每日說得來乾燥，元來不曾熟讀。若讀到精熟時，意思自說不得。如人下種子，既下得種了，須是討水去灌溉他，討糞去培擁他，與他耘鋤，方是下工夫養他處。今卻只下得箇種子了便休，都無耘治培養工夫。如人相見，纔見了，便散去，都不曾交一談，如此何益！所以意思都不生，與自家都不相入，都恁地乾燥。這箇貪多不得。讀得這一篇，恨不得常熟讀此篇，如無那第二篇方好。而今只是貪多，讀第一篇了，便要讀第二篇；讀第二篇了，便要讀第三篇。恁地不成讀書，此便是大不敬！此句厲聲說。須是殺了那走作底心，方可讀書。」<span class="inlinecomment">僩</span><p class="ctext"></p></td></tr> <tr id="n596324"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596324" class="popup" style="font-size: 12pt;">21</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596324" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596324"></div>「大凡讀書，先曉得文義了，只是常常熟讀。如看詩，不須得著意去裏面訓解，但只平平地涵泳自好。」因舉「池之竭矣，不云自頻；泉之竭矣，不云自中」四句，吟詠者久之。又曰：「大雅中如烝民板抑等詩，自有好底。董氏舉侯苞言，衛武公作抑詩，使人日誦於其側，不知此出在何處。他讀書多，想見是如此。」又曰：「如孟子，也大故分曉，也不用解他，熟讀滋味自出。」<span class="inlinecomment">夔孫</span><p class="ctext"></p></td></tr> <tr id="n596325"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596325" class="popup" style="font-size: 12pt;">22</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596325" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596325"></div>先生問林武子：「看詩何處？」曰：「至大雅。」大聲曰：「公前日方看節南山，如何恁地快！恁地不得！而今人看文字，敏底一揭開板便曉，但於意味卻不曾得。便只管看時，也只是恁地。但百遍自是強五十遍時，二百遍自是強一百遍時。『題彼脊鴒，載飛載鳴；我日斯邁，而月斯征。夙興夜寐，無忝爾所生！』這箇看時，也只是恁地，但裏面意思卻有說不得底。解不得底意思，卻在說不得底裏面。」又曰：「生民等篇，也可見祭祀次第，此與儀禮正相合。」<span class="inlinecomment">義剛</span><p class="ctext"></p></td></tr> <tr id="n596326"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596326" class="popup" style="font-size: 12pt;">23</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596326" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596326"></div>問時舉：「看文字如何？」曰：「詩傳今日方看得綱領。要之，緊要是要識得六義頭面分明，則詩亦無難看者。」曰：「讀詩全在諷詠得熟，則六義將自分明。須使篇篇有箇下落，始得。且如子善向看易傳，往往畢竟不曾熟。如此，則何緣會浹洽！橫渠云：『書須成誦，精思多在夜中，或靜坐得之。不記，則思不起。』今學者看文字，若記不得，則何緣貫通！」時舉曰：「緣資性魯鈍，全記不起。」曰：「只是貪多，故記不得。福州陳止之極魯鈍，每讀書，只讀五十字，必三二百遍而後能熟；精習讀去，後來卻赴賢良。要知人只是不會耐苦耳。凡學者要須做得人難做底事，方好。若見做不得，便不去做，要任其自然，何緣做得事成？切宜勉之！」<span class="inlinecomment">時舉</span><p class="ctext"></p></td></tr> <tr id="n596327"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596327" class="popup" style="font-size: 12pt;">24</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596327" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596327"></div>問：「看詩如何？」曰：「方看得關雎一篇，未有疑處。」曰：「未要去討疑處，只熟看。某注得訓詁字字分明，卻便玩索涵泳，方有所得。若便要立議論，往往裏面曲折，其實未曉，只髣彿見得，便自虛說耳，恐不濟事。此是三百篇之首，可更熟看。」<span class="inlinecomment">時舉</span><p class="ctext"></p></td></tr> <tr id="n596328"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596328" class="popup" style="font-size: 12pt;">25</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596328" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596328"></div>先生謂學者曰：「公看詩，只看集傳，全不看古注。」曰：「某意欲先看了先生集傳，卻看諸家解。」曰：「便是不如此，無卻看底道理。才說卻理會，便是悠悠語。今見看詩，不從頭看一過，云，且等我看了一箇了，卻看那箇，幾時得再看？如冢殺相似，只是殺一陣便了。不成說今夜且如此冢殺，明日重新又殺一番！」<span class="inlinecomment">僩</span><p class="ctext"></p></td></tr> <tr id="n596329"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596329" class="popup" style="font-size: 12pt;">26</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596329" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">論讀詩:</td><td class="ctext"> <div id="comm596329"></div>文蔚泛看諸家詩說。先生曰：「某有集傳。」後只看集傳，先生又曰：「曾參看諸家否？」曰：「不曾。」曰：「卻不可。」<span class="inlinecomment">文蔚</span><p class="ctext"></p></td></tr> </table><table width='100%'><tr><td><h2>《<a href="text.pl?node=596330&if=gb" class="popup">解詩</a>》</h2></td><td></td><td align='right'> <a href="#" class="etext" style="font-weight: bold;" onClick="if(document.getElementById('listscans596330').style.display!='block') {document.getElementById('listscans596330').style.display='block'; } else {document.getElementById('listscans596330').style.display='none';} return false;">電子圖書館</a><div id="listscans596330" style="display: none; position: relative; width: 300px; margin: 5px; "><span class="etext" style="display: block; width: 300px; background: #DDDDDD; border: 2px solid; text-align: left; position: absolute; z-index: 50;"><a href="library.pl?if=gb&file=2215&page=84">《欽定四庫全書》本《朱子語類》：解詩</a><br /><a href="library.pl?if=gb&res=80346">《同治正誼堂叢書》本《朱子語類》</a><br /><a href="library.pl?if=gb&res=78740">《顏李叢書》本《朱子語類評·禮文手鈔》</a><br /><a href="library.pl?if=gb&res=80807">《光緒廣雅叢書》本《先聖生卒年月日考+朱子語類日鈔+人範》</a><br /><div style="width: 100%; text-align: right;">[<a href="library.pl?if=gb&node=586142">顯示全部</a>]</div></span><div style="clear: both; width: 300px;"></div></div></td></tr></table> <div id="comm596330"></div><table border="0"> <tr id="n596331"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596331" class="popup" style="font-size: 12pt;">1</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596331" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596331"></div>漢書傳訓皆與經別行。三傳之文不與經連，故石經書公羊傳皆無經文。藝文志云：「毛詩經二十九卷，毛詩詁訓傳三十卷。」是毛為詁訓，亦不與經連也。馬融為周禮注，乃云，欲省學者兩讀，故具載本文，然則後漢以來始就經為注。未審此詩引經附傳，是誰為之？其毛詩二十九卷，不知併何卷也。<p class="ctext"></p></td></tr> <tr id="n596332"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596332" class="popup" style="font-size: 12pt;">2</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596332" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596332"></div>毛鄭，所謂山東老學究。歐陽會文章，故詩意得之亦多。但是不合以今人文章如他底意思去看，故皆局促了詩意。古人文章有五七十里不回頭者。蘇黃門詩說疏放，覺得好。<span class="inlinecomment">振</span><p class="ctext"></p></td></tr> <tr id="n596333"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596333" class="popup" style="font-size: 12pt;">3</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596333" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596333"></div>歐陽公有詩本義二十餘篇，煞說得有好處。有詩本末篇。又有論云：「何者為詩之本？何者為詩之末？詩之本，不可不理會；詩之末，不理會得也無妨。」其論甚好。近世自集注文字出，此等文字都不見了，也害事。如呂伯恭讀詩記，人只是看這箇。它上面有底便看，無底更不知看了。<span class="inlinecomment">僩</span><p class="ctext"></p></td></tr> <tr id="n596334"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596334" class="popup" style="font-size: 12pt;">4</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596334" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596334"></div>因言歐陽永叔本義，而曰：「理義大本復明於世，固自周程，然先此諸儒亦多有助。舊來儒者不越注疏而已，至永叔原父孫明復諸公，始自出議論，如李泰伯文字亦自好。此是運數將開，理義漸欲復明於世故也。蘇明允說歐陽之文處，形容得極好。近見其奏議文字，如回河等劄子，皆說得盡，誠如老蘇所言。便如詩本義中辨毛鄭處，文辭舒緩，而其說直到底，不可移易。」<span class="inlinecomment">㽦</span><p class="ctext"></p></td></tr> <tr id="n596335"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596335" class="popup" style="font-size: 12pt;">5</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596335" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596335"></div>程先生詩傳取義太多。詩人平易，恐不如此。<p class="ctext"></p></td></tr> <tr id="n596336"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596336" class="popup" style="font-size: 12pt;">6</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596336" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596336"></div>橫渠云：「置心平易始知詩。」然橫渠解詩多不平易。程子說胡安定解九四作太子事，云：「若一爻作一事，只做得三百八十四事！」此真看易之法。然易傳中亦有偏解作一事者。林艾軒嘗云：「伊川解經，有說得未的當處。此文義間事，安能一一皆是？若大頭項則伊川底卻是。」此善觀伊川者。陸子靜看得二程低，此恐子靜看其說未透耳。譬如一塊精金，卻道不是金；非金之不好，蓋是不識金也。」人傑。必大錄云：「橫渠解『悠悠蒼天，此何人哉』！卻不平易。」<p class="ctext"></p></td></tr> <tr id="n596337"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596337" class="popup" style="font-size: 12pt;">7</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596337" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596337"></div>子由詩解好處多，歐公詩本義亦好。因說：「東萊改本書解，無闕疑處，只據意說去。」木之問：「書解誰底好看？」曰：「東坡解，大綱也好，只有失。如說『人心惟危』這般處，便說得差了。如今看他底，須是識他是與不是處，始得。」<span class="inlinecomment">木之</span><p class="ctext"></p></td></tr> <tr id="n596338"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596338" class="popup" style="font-size: 12pt;">8</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596338" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596338"></div>問：「讀詩記序中『雅、鄭，邪、正』之說未明。」曰：「向來看詩中鄭詩邶鄘衛詩，便是鄭衛之音，其詩大段邪淫。伯恭直以謂詩皆賢人所作，皆可歌之宗廟，用之賓客，此甚不然！如國風中亦多有邪淫者。」又問「思無邪」之義。曰：「此只是三百篇可蔽以詩中此言。所謂『無邪』者，讀詩之大體，善者可以勸，而惡者可以戒。若以為皆賢人所作，賢人決不肯為此。若只一鄉一里中有箇恁地人，專一作此怨刺，恐亦不靜。至於皆欲被之絃歌，用之宗廟，如鄭衛之詩，豈不褻瀆！用以祭幽厲褒姒可也。施之賓客燕享，亦待好賓客不得，須衛靈陳幽乃可耳。所謂『詩可以興』者，使人興起有所感發，有所懲創。『可以觀』者，見一時之習俗如此，所以聖人存之不盡刪去，便盡見當時風俗美惡，非謂皆賢人所作耳。大序說『止乎禮義』，亦可疑，小序尤不可信，皆是後人託之，仍是不識義理，不曉事。如山東學究者，皆是取之左傳史記中所不取之君，隨其謚之美惡，有得惡謚，及傳中載其人之事者，凡一時惡詩，盡以歸之。最是鄭忽可憐，凡鄭風中惡詩皆以為刺之。伯恭又欲主張小序，鍛煉得鄭忽罪不勝誅。鄭忽卻不是狡，若是狡時，他卻須結齊國之援，有以鉗制祭仲之徒，決不至於失國也。謚法中如『墮覆社稷曰頃』，便將柏舟一詩，硬差排為衛頃公，便云『賢人不遇，小人在側』，更無分疏處。『愿而無立曰僖』，衡門之詩便以誘陳僖『愿而無立志』言之。如子衿只是淫奔之詩，豈是學校中氣象！褰裳詩中『子惠思我，褰裳涉溱』，至『狂童之狂也且』，豈不是淫奔之辭！只緣左傳中韓宣子引『豈無他人』，便將做國人思大國之正己。不知古人引詩，但借其言以寓己意，初不理會上下文義，偶一時引之耳。伯恭只詩綱領第一條，便載上蔡之說。上蔡費盡辭說，只解得箇『怨而不怒』。纔先引此，便是先瞎了一部文字眼目！」<span class="inlinecomment">㽦</span><p class="ctext"></p></td></tr> <tr id="n596339"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596339" class="popup" style="font-size: 12pt;">9</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596339" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596339"></div>問：「今人自做一詩，其所寓之意，亦只自曉得，前輩詩如何可盡解？」曰：「何況三百篇，後人不肯道不會，須要字字句句解得麼！」<p class="ctext"></p></td></tr> <tr id="n596340"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596340" class="popup" style="font-size: 12pt;">10</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596340" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596340"></div>當時解詩時，且讀本文四五十遍，已得六七分。卻看諸人說與我意如何，大綱都得之，又讀三四十遍，則道理流通自得矣。<p class="ctext"></p></td></tr> <tr id="n596341"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596341" class="popup" style="font-size: 12pt;">11</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596341" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596341"></div>或問詩。曰：「詩幾年埋沒，被某取得出來，被公們看得恁地搭滯。看十年，仍舊死了那一部詩！今若有會讀書底人，看某詩傳，有不活絡處都塗了，方好。而今詩傳只堪減，不堪添。」<span class="inlinecomment">胡泳</span><p class="ctext"></p></td></tr> <tr id="n596342"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596342" class="popup" style="font-size: 12pt;">12</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596342" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596342"></div>伯恭說詩太巧，亦未必然，古人直不如此。今某說，皆直靠直說。<span class="inlinecomment">揚</span><p class="ctext"></p></td></tr> <tr id="n596343"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596343" class="popup" style="font-size: 12pt;">13</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596343" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596343"></div>李茂欽問：「先生曾與東萊辨論淫奔之詩。東萊謂詩人所作，先生謂淫奔者之言，至今未曉其說。」曰：「若是詩人所作譏刺淫奔，則婺州人如有淫奔，東萊何不作一詩刺之？」茂欽又引他事問難。先生曰：「未須別說，只為我答此一句來。」茂欽辭窮。先生曰：「若人家有隱僻事，便作詩訐其短譏刺，此乃今之輕薄子，好作謔詞嘲鄉里之類，為一鄉所疾害者。詩人溫醇，必不如此。如詩中所言有善有惡，聖人兩存之，善可勸，惡可戒。」<span class="inlinecomment">杞</span><p class="ctext"></p></td></tr> <tr id="n596344"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596344" class="popup" style="font-size: 12pt;">14</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596344" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596344"></div>某解詩，多不依他序。縱解得不好，也不過只是得罪於作序之人。只依序解，而不考本詩上下文意，則得罪於聖賢也。<span class="inlinecomment">揚</span><p class="ctext"></p></td></tr> <tr id="n596345"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596345" class="popup" style="font-size: 12pt;">15</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596345" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596345"></div>因說學者解詩，曰：「某舊時看詩，數十家之說一一都從頭記得，初間那裏敢便判斷那說是；那說不是？看熟久之，方見得這說似是，那說似不是；或頭邊是，尾說不相應；或中間數句是，兩頭不是；或尾頭是，頭邊不是。然也未敢便判斷，疑恐是如此。又看久之，方審得這說是，那說不是。又熟看久之，方敢決定斷說這說是，那說不是。這一部詩，並諸家解都包在肚裏。公而今只是見已前人解詩，便也要注解，更不問道理。只認捉著，便據自家意思說，於己無益，於經有害，濟得甚事！凡先儒解經，雖未知道，然其盡一生之力，縱未說得七八分，也有三四分。且須熟讀詳究，以審其是非而為吾之益。今公纔看著便妄生去取，肆以己意，是發明得箇甚麼道理？公且說，人之讀書，是要將作甚麼用？所貴乎讀書者，是要理會這箇道理，以反之於身，為我之益而已。」<span class="inlinecomment">僩</span><p class="ctext"></p></td></tr> <tr id="n596346"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596346" class="popup" style="font-size: 12pt;">16</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596346" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596346"></div>詩傳中或云「姑從」，或云「且從其說」之類，皆未有所考，不免且用其說。<span class="inlinecomment">拱壽</span><p class="ctext"></p></td></tr> <tr id="n596347"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596347" class="popup" style="font-size: 12pt;">17</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596347" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596347"></div>詩傳只得如此說，不容更著語，工夫卻在讀者。<span class="inlinecomment">必大</span><p class="ctext"></p></td></tr> <tr id="n596348"><td align="right" valign="top" style="width: 50px; text-align: left;"><a href="zhuzi-yulei/80/zh#n596348" class="popup" style="font-size: 12pt;">18</a> <div style="display: inline-block; zoom: 1; *display: inline;'"><a href="dictionary.pl?if=gb&id=596348" class="sprite-more" title="打開字典" rel="nofollow">打開字典<div style="display: inline;"></div></a></div></td><td valign="top" style="white-space: nowrap; color: #777777;" class="ctext opt">解詩:</td><td class="ctext"> <div id="comm596348"></div>問：「分『詩之經，詩之傳』，何也？」曰：「此得之於呂伯恭。風雅之正則為經，風雅之變則為傳。如屈平之作離騷，即經也。如後人作反騷與九辯之類則為傳耳。」<span class="inlinecomment">煇</span><p class="ctext"></p></td></tr> </table><div style="margin-right: 10px;"></div><div style="width: 100%; clear: both;"></div><style>.urnlabel {opacity: 0.2; float: right;} .urnlabel:hover { opacity: 0.8;}</style><div class="urnlabel etext"><a href="tools/api/zh#urn" class="noul">URN</a>: <span title="該電子資源的CTP 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