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古今圖書整合249\n母子部匯考\n禮記\n曲禮\n祭母曰皇妣\n注\n更設稱號尊神異於人也皇君也妣之言媲也\n媲於考也\n又\n生曰母\n疏\n生時所稱也\n死曰妣\n疏\n死曰妣者前是宗廟之祭加其尊稱故曰皇也\n此謂非祭時所稱也\n爾雅\n釋親\n母為妣\n注\n禮記曰生曰母死曰妣今世學者從之案尚書\n曰如喪考妣公羊傳曰仲子者何桓之母也蒼頡\n篇曰考妣延年明此非死生之異稱矣\n漢揚雄方言\n雜釋\n南楚洭之間母謂之媓\n注\n匡兩音洭水在桂陽\n劉熙釋名\n釋親屬\n母冒也含生已也\n又\n子孳也相生蕃孳也\n許慎說文\n方音\n蜀人謂母曰姐齊人謂母曰奶又曰吳人曰媒方\n音不同皆自母而變魚有馬鮆蚻有馬蚻薊有馬薊\n皆其類之特大者馬蓋母之也俗遂作媽姥\n魏張揖博雅\n釋親\n媓妣奶媼姐母也母牧也子孜也\n母子部總論\n易經\n蠱卦\n九二幹母之蠱不可貞\n程\n傳\n九二陽剛為六五所應是以陽剛之才在下而\n幹夫在上陰柔之事也故取子幹母蠱為義以剛\n陽之臣輔柔弱之君義亦相近二巽體而處柔順\n義為多幹母之蠱之道也夫子之於母當以柔巽\n輔導之使得於義不順而致敗蠱則子之罪也從\n容將順豈□道乎以婦人言之則陰柔可知若伸\n己剛陽之道遽然矯拂則傷恩所害大矣亦安能\n入乎在乎屈山下意巽順將承使之身正事治而\n已故曰不可貞謂不可貞固盡其剛直之道如是\n乃中道也又安能使之為甚高之事乎若於柔弱\n之君盡誠竭忠致之於中道則可矣又安能使之\n大有為乎且以周公之聖輔成王成王非甚柔弱\n也然能使之為成王而已守成不失道則可矣固\n不能使之為羲黃堯舜之事也二巽體而得中是\n能巽順而得中道合不可貞之義得幹母蠱之道\n也\n本\n義\n九二剛中上應六五子幹母蠱而得中之象\n以剛承柔而治其壞故又戒以不可堅貞言當巽\n以入之也\n象曰幹母之蠱得中道也\n程\n傳\n二得中道而不過剛乾母蠱之善者也\n大\n全\n中溪\n張氏曰幹母之蠱與幹父之蠱不同子之於母但\n當柔行巽入以飭治其蠱若專尚剛直盡行撥亂\n反正之事則於中道未為得也\n禮記\n喪服小記\n為父後者為出母無服\n陳\n注\n出母母為父所遣者也適子為父後者不服之\n蓋尊祖敬宗家無二主之義也非為後者服期\n又\n為父後者為出母無服無服也者喪者不祭故也\n陳\n注\n出母父所棄絕為他姓之母以死則有他姓之\n子服之蓋居喪者不祭若喪他姓之母而廢己宗\n廟之祭豈禮也哉故為父後者不喪出母重宗祀\n也然雖不服猶以心喪自居為恩也非為後者期\n而不禫\n大\n全\n朱子曰出母為父後者無服此尊祖敬\n宗家無二主之意先王制作精微不苟蓋如此金\n華應氏曰祭吉禮也喪凶事也凶服不可以行吉\n禮子無絕母之理而為父後則有祭祀之責以宗\n廟為重故寧奪母慈而不敢廢祖父之祀然出婦\n既得罪於宗廟則其為服亦無望於前夫之家其\n有故而它適者必有受我而為之服矣\n儀禮\n喪服\n父卒則為母\n注\n尊得伸也\n繼母如母傳曰繼母何以如母繼母之配父與因母\n同故孝子不敢殊也\n注\n因猶親也\n疏\n傳發問者以繼母本是路人今來\n配父輒如己母故發斯問答雲繼母配父即是牉\n合之義既與己母無別故孝子不敢殊異之也\n春秋四傳\n隱公不書即位\n春秋隱公元年春王正月\n左傳惠公元妃孟子孟子卒繼室以聲子生隱公宋\n武公生仲子仲子生而有文在其手曰為魯夫人故\n仲子歸於我生桓公而惠公薨是以隱公立而奉之\n春王正月不書即位攝也\n公羊傳元年者何君之始年也春者何歲之始也王\n者孰謂謂文王也曷為先言王而後言正月王正月\n也何言乎王正月大一統也公何以不言即位成公\n意也何成乎公之意公將平國而反之桓曷為反之\n桓桓幼而貴隱長而卑其為尊卑也微國人莫知隱\n長又賢諸大夫扳隱而立之隱於是焉而辭立則未\n知桓之將必得立也且如桓立則恐諸大夫之不能\n相幼君也故凡隱之立為桓立也隱長又賢何以不\n宜立立適以長不以賢立子以貴不以長桓何以貴\n母貴也母貴則子何以貴子以母貴母以子貴\n文姜奔齊\n春秋莊公元年春王三月夫人孫於齊\n左傳不稱姜氏絕不為親禮也\n公羊傳孫者何孫猶孫也內諱奔謂之孫夫人固在\n齊矣其言孫於齊何念母也正月以存君念母以首\n事夫人何以不稱姜氏貶曷為貶與□公也其與弒\n公奈何夫人譖公於齊侯公曰同非吾子齊侯之子\n也齊侯怒與之飲酒於其出焉使公子彭生送之於\n其乘焉搚幹而殺之念母者所善也則曷為於其念\n母焉貶不與念母也\n穀梁傳孫之為言猶孫也諱奔也接練時錄母之變\n始人之也不言氏姓貶之也人之於天也以道受命\n於人也以言受命不若於道者天絕之也不若於言\n者人絕之也臣子大受命\n胡傳夫人文姜也桓公之弒姜氏與焉為魯臣子者\n義不共戴天矣嗣君夫人所出也恩如之何徇私情\n則害天下之大義舉王法則傷母子之至恩此國論\n之難斷者也經書夫人孫於齊而恩義之輕重審矣\n梁人有繼母殺其父者而其子殺之有司欲當以大\n逆孔季彥曰文姜與弒魯桓春秋去其姜氏傳謂絕\n不為親禮也夫絕不為親即凡人耳方諸古義宜以\n非司寇而擅殺當之不得以逆論也人以為允故通\n於春秋然後能權於天下之事矣孫者順讓之辭使\n若不為人子所逐以全恩也哀姜去而弗返文姜即\n歸於魯例以孫書何也與聞弒桓之罪已極有如去\n而弗返深絕之也然則恩輕而義重矣河廣之詩其\n詞何取而聖人錄於國風者明宋襄公之重本亦此\n義也其垂訓遠矣\n大\n全\n劉氏曰母子至親而不得不絕者義也春秋為\n人之不明於義而私其親有不忍也故示之以絕\n之之文杜氏曰夫人莊公母魯人責之故出奔內\n諱奔謂之孫猶孫讓而去範氏曰文姜有殺夫之\n罪重故去姜氏哀姜有殺子之罪輕故貶曰夫人\n氏之喪此輕重之差永嘉呂氏曰書夫人孫於齊\n則夫婦母子之義絕矣夫婦母子之義絕則凡人\n耳文姜之會齊侯其薨其葬皆書夫人聖人之書\n此也毋乃混於名實乎曰桓公雖見弒而莊公之\n於母也尚以夫人之禮事之彼且以為夫人也我\n可以不謂之夫人乎聖人書法亦紀實而已矣汪\n氏曰文姜與弒桓公哀姜與弒二君皆罪大惡極\n不可復居魯國故皆書孫雖不曰奔使若自知愧\n恥而去然亦可見其無所容則其絕之也至矣哀\n姜去而不返齊人討而殺之得討賊之義矣文姜\n復歸於魯而或會或享如齊如莒一書再書而又\n再書春秋非與其歸魯也所以深罪魯之臣子無\n憤疾之心而不能仗大義以誅之也先儒謂唐武\n後廢中宗而移其宗廟張柬之等當廢為庶人而\n耳不知夫人隨喪而歸矣\n賜之死引春秋絕文姜之義以為斷可謂得聖人\n之意矣春秋於文姜不曰姜氏而書夫人綱目於\n武后不曰太后而稱武后蓋稱姜氏則疑於妾媵\n而其罪不彰稱太后則猶為天下之母而非庶人\n矣況聖人筆削父母國之史而朱子筆削前代之\n史師其意而不襲其文豈非得傳心之要典也乎\n啖氏曰公羊雲夫人固在齊矣其言遜於齊念母\n也豈有先在而今書遜乎蓋見無夫人至文故云\n耳不知夫人隨喪而歸矣\n文姜會齊侯\n春秋莊公二年冬十有二月夫人姜氏會齊侯於禚\n四年春","is_preview":true,"preview_page_limit":10}