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古今圖書整合14\n交誼總部匯考\n禮記\n曲禮上\n賢者狎而敬之\n注\n狎習也近也謂附而近之習其所行也\n畏而愛之\n注\n心服曰畏\n愛而知其惡憎而知其善\n注\n謂凡與人交不可以己心之愛憎誣人之善惡\n又\n很毋求勝分毋求多\n注\n為傷平也很也謂爭訟也\n疑事毋質\n注\n質成也彼己俱疑而已成言之終不然則傷知\n直而勿有\n注\n直正也己若不疑則當稱師友而正之謙也\n疏\n此一節總明愛敬安危忠信之事\n集\n說\n藍田呂氏曰\n君子之於賢者狎之非徒愛也以其道可尊故敬\n之畏之非徒敬也以其德可慕故愛之狎而敬之\n交可久也畏而愛之情可親也君子之於眾人則\n有私愛也不敢蔽其惡有私惡也不敢掩其善\n嚴陵方氏曰狎有近習意狎以跡而敬以心畏其\n威而愛其德非特言人之於賢當如是也又以見\n賢於人者能使人如是焉愛憎私情也善惡公義\n也情之所愛不必皆善故必知其為惡情之所憎\n不必皆惡故必知其為善　新安朱氏曰人之常\n情與人親狎則敬弛有所畏敬則愛衰惟賢者乃\n能狎而敬之是以雖而不慢畏而愛之是以貌\n恭而情親也己之愛憎或出私心而人之善惡自\n有公論唯賢者存心中正乃能不以此而廢彼也\n六句文意大同皆蒙賢者二字為文言皆眾人所\n不能唯賢者乃能之耳\n按朱子釋賢者二字之\n義與諸儒不同今並存之\n又\n年長以倍則父事之\n注\n謂年二十於四十者人年二十弱冠成人有為\n人父之端今四十於二十者有子道內則曰年二\n十惇行孝弟\n十年以長則兄事之五年以長則肩隨之群居五人\n則長者必異席\n疏\n此一節明泛交之禮\n又\n侍坐於所尊敬毋餘席\n注\n必盡其所近尊者之端為有後來者\n見同等不起\n注\n不為私敬\n上客起\n注\n敬尊者\n又\n交遊之讎不同國\n曲禮下\n諸侯未及期相見曰遇相見於卻地曰會諸侯使大\n夫問於諸侯曰聘約信曰誓□牲曰盟（\n按此乃邦交之道故附見\n於此）\n少儀\n聞始見君子者辭曰某固願聞名於將命者\n注\n君子卿大夫若有異德者固如故也將猶奉也\n即君子之門而云願以名聞於奉命者謙遠之也\n疏\n此論見君子之法\n不得階主\n注\n言賓之辭不得指斥主人\n敵者曰某固願見\n注\n敵當也願見願見於將命者謙也\n罕見曰聞名亟見曰朝夕瞽曰聞名\n又\n尊長於己逾等不敢問其年\n注\n逾等父兄黨也問年則己恭孫之心不全\n陳\n注\n不\n敢問年嫌若序齒也\n燕見不將命\n注\n自不用主賓之命來則若子弟然\n遇於道見則面\n注\n可以隱則隱不敢煩動也\n不請所之\n注\n尊長所之或卑\n喪俟事不犆吊\n犆\n音特\n注\n事朝夕哭時\n陳\n注\n若於尊者之喪則待主人哭之\n時而往不非時特吊\n侍坐弗使不執琴瑟不畫地手無容不翣也\n注\n端□所以為敬也尊長或使彈琴瑟則為之可\n陳\n注\n時雖暑熱不得揮扇\n寢則坐而將命\n陳\n注\n當尊者寢臥之時而傳命必跪而言之不可直\n立以臨之也\n侍射則約矢\n注\n不敢與之拾取也\n侍投則擁矢\n注\n不敢釋於地也\n勝則洗而以請客亦如之不角不擢馬\n注\n洗爵請行觴不敢直飲之客射若投壺不勝主\n人亦洗而請之角謂觥罰爵也於尊長與客如獻\n酬之爵\n疏\n此一節論卑幼奉侍於尊長諸雜之儀\n陳\n注\n擢進而取之也馬者投壺之勝籌\n又\n請見不請退\n注\n去止不敢自由\n侍坐於君子君子欠伸運笏澤劍首還屨問日之蚤\n莫雖請退可也\n注\n以此皆解倦之狀\n疏\n此明侍坐法也\n又\n不窺密不旁狎不道舊故不戲色\n疏\n此一節明在於僚類當自矜持之事\n陳\n注\n窺覘隱\n密之處論說故舊之非非重厚者所為也應氏曰\n旁狎非必正為玩狎旁近循習而流於狎也戲色\n非必見諸笑言外貌斯須不敬則色不莊矣\n儀禮\n士相見禮\n注\n鄭目錄雲士以職位相親始承摯相見之禮士\n相見於五禮屬賓禮\n疏\n釋曰鄭雲士以職位相親\n始承摯相見者釋經亦有大夫及庶人見君之禮\n亦有士見大夫之法獨以士相見為名者以其兩\n士職位不殊同類暱近故以士相見為目云云士\n相見於五禮屬賓禮者案周禮大宗伯五禮賓禮\n之別有八春朝夏宗秋覲冬遇時會殷同此六者\n是五等諸侯見天子兼有自相朝覲之禮彼又云\n時聘曰問殷俯曰視二者是諸侯使臣出聘天子\n及自相聘之禮並執玉帛而行無執禽摰之法此\n屬直新升為士大夫之等同國執禽摰相見及見\n君之禮雖非出聘亦是賓主相見之法故屬賓禮\n也且士卑唯得作介從君與卿大夫出向他國無\n身自聘問之事案周禮行人是士官其有美惡無\n禮特行無介始得出向他邦亦非聘問之法也然\n昏冠及喪祭尊卑各自有禮及執摰相見唯有此\n士相見其篇內含卿大夫相見以其新升為士或\n士自相見或士往見卿大夫或卿大夫下見士或\n見己國君或士大夫見他國君來朝者新出仕從\n微至著以士為先後更有功乃升為大夫已上故\n以士為總號也又天子之孤卿大夫士與諸侯之\n孤卿大夫士執摯既同相見之禮亦無別也\n請見\n士相見之禮　贄冬用雉夏用腒左頭奉之曰某也\n願見無由達某子以命命某見\n注\n贄所執以至者君子見於所尊敬必執贄以將\n其厚意也士贄用雉者取其耿介交有時別有倫\n也雉必用死者為其不可生服也夏用腒備腐臭\n也左頭頭陽也無由達言久無因緣以自達也某\n子今所因緣之姓名也以命者稱述主人之意今\n文頭為脰\n疏\n釋曰自此至送於門外再拜論士與\n士相見之事士贄用雉者對大夫以上所執羔雁\n不同也雲取其耿介交有時別有倫也者倫類也\n雉交接有時至於別後則雄雌不雜謂春交秋別\n也雉必用死者尚書雲三帛二生一死士執雉義\n取耿介為君致死也案周禮庖人云夏行腒鱐鄭\n雲腒幹雉暵熱而乾乾則不腐臭故此取不腐臭\n也雲左頭頭陽也者曲禮雲執禽者左首雖死猶\n尚左以從陽也\n儀\n禮圖\n劉敞曰摯者致也所以致其\n志也卿羔大夫鴈士雉羔也者言柔而有禮也雁\n也者言進退知時也雉也者言死其節也故卿以\n有禮為志大夫以進退為志士以死節為志\n主人對曰某子命某見吾子有辱請吾子之就家也\n某將走見\n注\n有又也某子命某往見今吾子又自辱來序其\n意也走猶往也今文無走\n疏\n釋曰云某子命某見\n者某子則是紹介姓名以某子是中間之人故賓\n主共稱之也\n賓對曰某不足以辱命請終賜見\n注\n命謂請吾子之就家\n主人對曰某不敢為儀固請吾子之就家也某將走\n見\n注\n不敢為儀言不敢外貌為威儀忠誠欲往也固\n如故也\n疏\n釋曰固為堅固堅固則如故\n賓對曰某不敢為儀固以請\n注\n言如固請終賜見也\n主人對曰某也固辭不得命將走見聞吾子稱贄敢\n辭贄\n注\n不得命者不得見許之命也走猶出也稱舉也\n辭其贄為其大崇也\n疏\n釋曰凡賓主相見唯此新\n升為士有贄又初不相識故有贄為重對重相見\n則無贄為輕是以始相見辭之為大崇故也\n賓對曰某不以贄不敢見\n注\n見於所尊敬而無贄嫌大簡\n主人對曰某不足以習禮敢固辭\n注\n言不足習禮者不敢當其崇禮來見己\n疏\n釋曰\n賓以崇禮來見主人今主人不敢當其崇禮來見\n己故變文言不足以習禮也\n賓對曰某也不依於贄不敢見固以請\n注\n言依於贄謙自卑也\n主人對曰某也固辭不得命敢不敬從出迎於門外\n再拜賓答再拜主人揖入門右賓奉贄入門左主人\n再拜受賓再拜","is_preview":true,"preview_page_limit":10}