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古今圖書整合26\n師弟部匯考\n禮記\n曲禮上\n宦學事師非禮不親\n集\n說\n熊氏曰宦謂學仕宦之事學謂習學六藝此二\n者俱是事師非禮不親　藍田呂氏曰宦家臣也\n仕為家臣而未升諸公蓋亦學為仕者也學者學\n道藝者也二者之學皆有師師弟子之分不正則\n學之意不誠學之意不誠則師弟子之情不親而\n教不行故曰非禮不親　永嘉戴氏曰夫禮主於\n分分主於嚴疑非所以為親也然粲然有文以相\n接而情意相通乃其所以為親也狎則不敬不敬\n則乖戾隨之矣故曰非禮不親\n又\n從於先生不越路而與人言遭先生於道趨而進正\n立拱手先生與之言則對不與之言則趨而退\n陳\n注\n呂氏曰先生者父兄之稱有德齒可為人師者\n猶父兄也故亦稱先生以師為父兄則學者自比\n於子弟故稱弟子\n又\n先生書策琴瑟在前坐而遷之戒勿越\n注\n戒勿越廣敬也\n陳\n注\n疏曰坐亦跪也弟子將行若\n遇師諸物或當己前則跪而遷移之戒慎不得逾\n越\n集\n說\n藍田呂氏曰書策琴瑟之為物先生之所常\n御也物猶加敬人可知也\n虛坐盡後食坐盡前坐必安執爾顏長者不及毋儳\n言\n陳\n注\n古者席地而俎豆在其前盡後謙也盡前恐汙\n席也儳暫也亦參錯不齊之貌長者言事未竟未\n及其他少者不可舉他事為言錯雜長者之說\n正爾容聽必恭毋剿說毋雷同必則古昔稱先王\n陳\n注\n上言執爾顏謂顏色無或變異此言正爾容則\n正其一身之容貌也聽必恭亦謂聽長者之言也\n取他人之說以為己說謂之剿說聞人之言而\n附和之謂之雷同如雷之聲發而物同應之也惟\n法則古昔而稱述先王乃為善耳\n侍坐於先生先生問焉終則對\n陳\n注\n問終而後對欲盡聞所問之旨且不敢雜亂尊\n者之言也\n請業則起請益則起父召無諾先生召無諾唯而起\n注\n請業請益則起尊師重道也起若今摳衣前請\n業謂篇卷益謂受說不了欲師更明說之唯諾皆\n應辭唯恭於諾\n集\n說\n藍田呂氏曰此章言弟子敬師\n之道問未終而對不敬其所問也業謂所學於先\n生者如詩書禮樂之類是也益謂所問未明或欲\n卒學或欲少進也有所請必起敬業也敬業所以\n敬師敬師所以敬道也故請業請益皆不可不起\n也弟子之事師猶子事父父召無諾則先生召亦\n無諾諾者許而未行也唯而起聞名即往也\n檀弓\n事師無犯無隱左右就養無方服勤至死心喪三年\n陳\n注\n或左或右無一定之方子之於親不分職守事\n事皆當理會無可推託事師如事父故皆無方劉\n氏曰隱皆以諫言師生處恩義之間而師者道之\n所在諫必不見拒不必犯也過則當疑問不必隱\n也\n大\n全\n張子曰古不制師服師服無定體也見彼之\n善而己效之亦師也故有得其一言一義而如朋\n友者有親炙如兄弟者有成就己身而恩如天地\n父母者此豈可一概服之故聖人不制其服心喪\n之可也孔子死門人一時心喪又豈可責其一概\n以傳道久近而各盡其哀之隆殺如子貢獨居三\n年然後歸\n周禮\n天官\n太宰以九兩系邦國之民\n注\n兩猶耦也系猶綴也所以協耦萬民而聯綴不\n散者\n三曰師以賢得民\n注\n庠序之師德為人範\n地官\n大司徒以本俗六安萬民四曰聯師儒\n注\n以賢以道所以同其善\n疏\n師儒鄉里教以道藝\n者以其鄉立庠州黨及遂皆立序致仕賢者使教\n鄉閭子弟鄉閭子弟皆相聯合同就師儒也\n師氏中大夫一人上士二人府二人史二人胥十有\n二人\n訂\n義\n薛平仲曰天佑下民作之君作之師君師之職\n人主所以承天之寄以善天下之民有一未善先\n王以為由己致之師保之官特設於教典之中尊\n之中大夫下大夫之爵責之長善救失之任使人\n主無動不善所以善天下之本　楊謹仲曰書太\n師太傅太保曰三公蓋周公之所位者也□宰卿\n之職也以其為百官之長是以周公或謂□宰以\n公任卿之職今師氏保氏乃中大夫下大夫之職\n司徒之屬官雖職兼詔王媺諫王惡實以教國子\n為事其徒至百二十人則職至煩冗矣安得以為\n周召之師保哉　鄭鍔曰三代之教世子入則有\n保出則有師則師氏保氏教世子之官其職掌以\n媺詔王繼言教國子之事蓋其進則詔王以媺退\n則掌國子之教故以師名官言其足以為人之範\n模也　程氏曰古者自天子達於庶人必須師氏\n以成其德業故舜禹文武之聖皆有所從學後世\n師傅之職不修友臣之義未著所以尊德樂道之\n風未成於天下　陳及之曰師氏以道教國子以\n媺詔王而其徒百二十人蓋居虎門之左司王朝\n帥四夷之隸以守王門其徒不得不多也\n教三行三曰順行以事師長\n訂\n義\n呂氏曰所謂賢良者國中之先生長者也所謂\n師長者朝夕與吾處者也朝夕與吾處者其歲月\n為甚久其條目為甚煩才有一毫不順便失事師\n長之道須是十分遜悌方可　王昭禹曰師以德\n行教人者也長以齒位臨我者也荀子曰師然而\n然則是知若師也此以順行事師之謂記曰悌長\n而無遺此以順事長之謂\n掌國中失之事以教國子弟\n訂\n義\n陳君舉曰教以國政使之通達治體則他日皆\n良公卿也\n凡國之貴遊子弟學焉\n管子\n弟子職\n困學紀聞曰弟子職漢志附於孝經朱子謂疑是\n作內政時士之子常為士因作此以教之又曰大\n戴記之夏小正管子之弟子職孔叢子之小爾雅\n古書之存者三子之力也\n先生施教弟子是則溫恭自虛所受是極見善從之\n聞義則服溫柔孝弟毋驕恃力志毋虛邪行必正直\n遊居有常必就有德顏色整齊中心必式夙興夜寐\n衣帶必飭朝益莫習小心翼翼一此不懈是謂學則\n右\n學則\n少者之事夜寐蚤作既盥□執事有恪攝衣共盥\n先生乃作沃盥徹盥泛拚正席先生乃坐出入恭敬\n如見賓客危坐鄉師顏色毋怍\n右\n蚤作\n受業之紀必由長始一週則然其餘則否始誦必作\n其次則已凡言與行思中以為紀古之將興者必由\n此始後至就席狹坐則起若有賓客弟子駿作對客\n無讓應且遂行趨進受命所求雖不在必以反命反\n坐復業若有所疑捧手問之師出皆起\n右受\n業對客\n至於食時先生將食弟子饌饋攝□盥漱跪坐而饋\n置醬錯食陳膳毋悖凡置彼食鳥獸魚□必先菜羹\n羹胾中別胾在醬前其設要方飯是為卒左酒右醬\n告具而退捧手而立三飯二斗左執虛豆右執挾七\n周旋而貳唯嗛之視同嗛以齒周而有始柄尺不跪\n是謂貳紀先生已食弟子乃徹趨走進漱拚前斂祭\n右\n饌饋\n先生有命弟子乃食以齒相要坐必盡席飯必捧\n羹不以手亦有據膝無有隱肘既食乃飽循咡覆手\n振□掃席已食者作摳衣而降旋而鄉席各徹其饋\n如於賓客既徹並器乃還而立\n右\n乃食\n凡拚之道實水於盤攘臂袂及肘堂上則播灑室中\n握手執箕膺揲厥中有帚入戶而立其儀不忒執帚\n下箕倚於戶側凡拚之紀必由奧始俯仰磬折拚毋\n有徹拚前而退聚於戶內坐板排之以葉適已實帚\n於箕先生若作乃興而辭坐執而立遂出棄之既\n反立是協是稽\n右\n灑掃\n暮食復禮昏將舉火執燭隅坐錯總之法橫於坐所\n櫛之遠近乃承厥火居句如矩蒸閒容蒸然者處下\n捧□以為緒右手執燭左手正櫛有墮代燭交坐毋\n倍尊者乃取厥櫛遂出是去\n右\n執燭\n先生將息弟子皆起敬奉枕蓆問何所趾俶□則起\n有常則否先生既息各就其友相切相磋各長其儀\n週而復始是謂","is_preview":true,"preview_page_limit":10}