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古今圖書整合251\n父母部匯考\n易經\n說卦傳\n幹天也故稱乎父坤地也故稱乎母\n大\n全\n節齋蔡氏曰乾坤交而生震巽坎離艮兌故以\n能生者為父母而生者為子也\n又\n幹為父坤為母\n禮記\n曲禮\n祭父曰皇考母曰皇妣\n陳\n注\n曰皇以君之稱尊之也考成妣媲也為之宗廟\n以鬼享之不得不異其稱也\n又\n生曰父曰母\n又\n死曰考曰妣\n疏\n前是宗廟之祭加其尊稱故並曰皇也此謂非\n祭時所稱也\n爾雅\n釋親\n父為考母為妣\n注\n禮記曰生曰父母死曰考妣今世學者從之案\n尚書曰大傷厥考心事厥考厥長聰聽祖考之彝\n訓如喪考妣公羊傳曰惠公者何隱之考也仲子\n者何桓之母也蒼頡篇曰考妣延年明此非死生\n之異稱矣猶今謂兄為昆妹為媦即是此例也\n漢劉熙釋名\n釋親屬\n父甫也始生己也母冒也含生己也\n魏張揖博雅\n釋親\n翁爸爹父也媓妣奶媼姐母也\n又\n父□也母牧也\n父母部總論一\n易經\n蠱卦\n初六幹父之蠱有子考□咎厲終吉\n程\n傳\n初六雖居最下成卦由之有主之義居內在下\n而為主子幹父蠱也子幹父蠱之道能堪其事則\n為有子而其考得□咎不然則為父之累故必惕\n厲則得終吉也\n本\n義\n幹如木之乾枝葉之所附而立\n者也蠱者前人已壞之緒故諸爻皆有父母之象\n子能幹之則飭治而振起矣初六蠱未深而事易\n濟故其佔為有子則能治蠱而考得□咎然亦危\n矣戒佔者宜如是又知危而能戒則終吉也\n象曰幹父之蠱意承考也\n程\n傳\n子幹父蠱之道意在承當於父之事也故祗敬\n其事以置父於□咎之地常懷惕厲則終得其吉\n也\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若\n伸己剛陽之道遽然矯拂則傷恩所害大矣亦安\n能入乎二巽體而得中是能巽順而得中道合不\n可貞之義得幹母蠱之道也\n本\n義\n九二剛中上應六\n五子幹母蠱而得中之象以剛承柔而治其壞故\n又戒以不可堅貞言當巽以入之也\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九三幹父之蠱小有悔□大咎\n本\n義\n過剛不中故小有悔巽體得正故□大咎\n象曰幹父之蠱終□咎也\n程\n傳\n以三之才幹父之蠱雖小有悔終□大咎也蓋\n剛斷能幹不失正而有順所以終旡咎也\n六四裕父之蠱往見吝\n程\n傳\n四以陰居陰柔順之才也所處得正故為寬裕\n以處其父事者也夫柔順之才而處正僅能循常\n自守而已若往幹過常之事則不勝而見吝也以\n陰柔而無應助往安能濟\n本\n義\n以陰居陰不能有為\n寬裕以治蠱之象也如是則蠱將日深故往則見\n吝戒佔者不可如是也\n象曰裕父之蠱往未得也\n程\n傳\n以四之才守常居寬裕之時則可矣欲有所往\n則未得也\n六五幹父之蠱用譽\n程\n傳\n五居尊位以陰柔之質當人君之幹而下應於\n九二是能任剛陽之臣也雖能下應剛陽之賢而\n倚任之然己實陰柔故不能為創始開基之事承\n其舊業則可矣故為幹父之蠱夫創業垂統之事\n非剛明之才則不能繼世之君雖柔弱之資苟能\n任剛賢則可以為善繼而成令譽也太甲成王皆\n以臣而用譽者也\n本\n義\n柔中居尊而九二承之以德\n以此幹蠱可致聞譽故其象佔如此\n象曰幹父用譽承以德也\n程\n傳\n幹父之蠱而用有令譽者以其下之賢承輔之\n以剛中之德也\n家人卦\n家人有嚴君焉父母之謂也\n程\n傳\n家人之道必有所尊嚴而君長者謂父母也雖\n一家之小□尊嚴則孝敬衰□君長則法度廢有\n嚴君而後家道正家者國之則也\n本\n義\n亦謂二五\n大\n全\n或問傳曰家人之道必有所尊嚴而君長者謂父\n母也如此則嚴君作兩字說然自舊諸家只作一\n字說未知如何朱子曰所尊嚴之君長也　趙氏\n曰父義母慈母何以亦稱嚴蓋母之不嚴家之□\n也瀆上下之分庇子弟之過亂內外之別嫚帷薄\n之儀父雖嚴有不能盡察者必父母尊嚴內外齊\n肅然後父尊子卑兄友弟恭夫制婦聽各盡其道\n而後家道正正家而天下定矣　雲峰胡氏曰本\n義指二五言在男女則九五六二皆正在父母則\n九五之剛可謂之嚴六二之柔未必能嚴故夫子\n發彖辭言外之意曰家人有嚴君焉父母之謂也\n其旨深哉\n書經\n酒誥\n妹土嗣爾股肱純其藝黍稷奔走事厥考厥長肇牽\n車牛遠服賈用孝養厥父母厥父母慶自洗腆致用\n酒\n蔡\n注\n此武王教妹土之民也嗣續純大肇敏服事也\n言妹土民當嗣續汝四肢之力無有怠惰大修農\n功服勞田畝奔走以事其父兄或敏於貿易牽車\n牛遠事賈以孝養其父母父母喜慶然後可自洗\n腆致用酒洗以致其潔腆以致其厚也　新安陳\n氏曰此武王通教妹土之民與臣及康叔也蓋欲\n妹土臣民與康叔先藝黍稷後遠服賈以嗣續其\n股肱之力而凡用心惟在於事考長養父母不敢\n分心於他適也先用心於黍稷餘力始從事於服\n賈見急於務本而不急於逐末亦風俗之厚也服\n田與服賈者皆以孝養為先尚奚暇於縱酒哉\n無逸\n相小人厥父母勤勞稼穡厥子乃不知稼穡之艱難\n乃逸乃諺既誕否則侮厥父母曰昔之人無聞知\n蔡\n注\n不知稼穡之艱難乃逸者以逸為逸也俚語曰\n諺言視小民其父母勤勞稼穡其子乃生於豢養\n不知稼穡之艱難乃縱逸自恣乃習俚巷鄙語既\n又誕妄無所不至不然則又訕侮其父母曰古老\n之人無聞無知徒自勞苦而不知所以自逸也昔\n劉裕奮農畝而取江左一再傳後子孫見其服用\n反笑曰田舍翁得此亦過矣此正所謂昔之人無\n聞知也使成王非周公之訓安知不以公劉后稷\n為田舍翁乎\n禮記\n曲禮\n凡為人子之禮冬溫而夏凊昏定而晨省在醜夷不\n爭\n陳\n注\n溫以御其寒凊以致其涼定其□席省其安否\n醜同類也夷平等也一朝之忿忘其身則害及其\n親故在群眾儕輩之中壹於遜讓\n夫為人子者三賜不及車馬故州閭鄉黨稱其孝也\n兄弟親戚稱其慈也僚友稱其弟也執友稱其仁也\n交遊稱其信也\n陳\n注\n言為人子謂父母在時也古之仕者一命而受\n爵再命而受衣服三命而受車馬有車馬則尊貴\n之體貌備矣今但受三賜之命而不與車馬同受\n故言不及車馬也君之有賜所以禮其臣子之不\n受不敢並於親也二十五家為閭四閭為族五百\n家為黨二千五百家為州一萬二千五百家為鄉\n孝之所該者大故其稱最廣曰慈曰弟曰仁曰信\n皆孝之事也\n見父之執不謂之進不敢進不謂之退不敢退不問\n不敢對此孝子之行也\n陳\n注\n父之執父同志之友也謂之命之也敬之同於\n父\n夫為人子者出必告反必面所遊必有常所習必有\n業\n陳\n注\n出則告違反則告歸又以自外來欲省顏色故\n言面遊有常身不他往也習有業心不他用也\n恆言不稱老\n陳\n注\n恆言平常言語之間也自以老稱則尊同於父\n母而父母為過於老矣古人所以斑衣娛戲者欲\n安父母之心也\n又\n為人子者居不主奧坐不中席行不中道立不中門\n陳\n注\n室西南隅為奧主奧中席皆尊者之道也行道\n則或左或右立門則避棖闑之中皆不敢跡尊者\n之所行也古者男女異路路各有中門中央有闑\n闑之兩旁有棖也\n食饗不為概\n陳\n注\n食饗如","is_preview":true,"preview_page_limit":10}