{"resource_id":6033,"title":"古今图书集成276","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"文質部總論","sections":[{"id":"chapter-1-section-1","title":"易經","paragraphs":[]},{"id":"chapter-1-section-2","title":"坤卦","paragraphs":["六二黃裳元吉象曰黃裳元吉文在中也","本","義","文在中而見於外也","君子黃中通理正位居體美在其中而暢於四支發","於事業美之至也","程","傳","黃中文居中也美積於中而通暢於四體發見","於事業德美之至盛也","賁卦","彖曰賁亨柔來而文剛故亨分剛上而文柔故小利","有攸往天文也文明以止人文也","程","傳","天下之事□飾不行故賁則能亨也柔來而文","剛故亨柔來文於剛而成文明之象文明所以為","賁也賁之道能致亨實由飾而能亨也分剛上而","文柔故小利有攸往分幹之中爻往文於艮之上","也事由飾而加飾由飾而能行故小利有攸往夫","往而能利者以有本也賁飾之道非能增其實也","但加之文彩耳事由文而顯盛故謂之小利有攸","往二卦之變共成賁義而彖分言上下各主一事","者蓋離明足以致亨文柔又能小進也天文也文","明以止人文也言陰陽剛柔相文者天之文也止","於文明者人之文也止謂處於文明也質必有文","自然之理理必有對待生生之本也有上則有下","有此則有彼有質則有文一不獨立二則為文非","知道者孰能識之天文天之理也人文人之道也","觀乎天文以察時變","程","傳","天文謂日月星辰之錯列寒暑陰陽之大變觀","其執行以察四時之遷改也","觀乎人文以化成天下","程","傳","人文人理之倫序觀人文以教化天下天下成","其禮俗乃聖人用賁之道也全臨川吳氏曰此廣","賁義以卦體言交錯者初與二三與四五與上皆","以一剛一柔相間在天日月之行星辰之布亦剛","柔交錯故曰天文也以卦德言文明者文采著明","止者不逾分限在人五典之敘五禮之秩粲然有","文而各安所止故曰人文也","象曰山下有火賁君子以明庶政□敢折獄","程","傳","山者草木百物之所聚生也火在其下而上照","庶類皆被其光明為賁飾之象也君子觀山下有","火明照之象以修明其庶政成文明之治","六五賁於丘園朿帛戔戔吝終吉象曰六五之吉有","喜也","本","義","六五柔中為賁之主敦本尚實得賁之道故有","丘園之象然陰性吝嗇故有朿帛戔戔之象朿帛","薄物戔戔淺小之意人而如此雖可羞吝然禮奢","寧儉故得終吉","上九白賁□咎","程","傳","上九賁之極也賁飾之極則失於華偽唯能質","白其賁則□過失之咎白素也尚質素則不失其","本真所謂尚質素者非無飾也不使華沒實耳","象曰白賁□咎上得志也","大","全","或問何謂得志朱子曰居卦之上在事之外不","假文飾而有然之文便是優遊自得也","離卦","彖曰離麗也日月麗乎天百穀草木麗乎土重明以","麗乎正乃化成天下","程","傳","上下皆離重明也君臣上下皆有明德而處中","正可以化天下成文明之俗也","大","全","平庵項氏曰日","月麗乎天而成明百穀草木麗乎土而成文故離","為文","革卦","九五大人虎變未佔有孚","程","傳","以大人之道革天下之事□不當也□不時也","所過變化事理炳著如虎之文采故云虎變","象曰大人虎變其文炳也","程","傳","事理明著其虎文之炳煥明盛也天下有不孚","乎","大","全","張子曰虎變文章大故炳豹變文章小故蔚","臨川吳氏曰炳者如火日之光明也","上六君子豹變小人革面徵兇居貞吉象曰君子豹","變其文蔚也小人革面以從君也","程","傳","君子從化遷善成文彬蔚章見於外也中人以","上莫不變革雖不移之小人則亦不敢肆其惡革","易其外以順從君上之教令是革面也","大","全","節齋蔡","氏曰蔚者隱然有文之謂柔暗故如此"]},{"id":"chapter-1-section-3","title":"禮記","paragraphs":[]},{"id":"chapter-1-section-4","title":"禮運","paragraphs":["孔子曰夫禮之初始諸飲食其燔黍捭豚汙尊而抔","飲蕢桴而土鼓猶若可以致其敬於鬼神及其死也","升屋而號告曰□某復然後飯腥而苴孰故天望而","地藏也體魄則降和氣在上故死者北首生者南鄉","皆從其初","大","全","延平周氏曰上古之世未始知有禮而有禮乃","所以強世故聖人因其有飲食之大欲而少寓之","以節文此天下唯知飲食之充欲而不知漸入於","節文之中也　嚴陵方氏曰凡是禮也後世雖或","增其文而不能損禮之實雖或異其跡而不能易","禮之意故曰皆從其初","昔者先王未有宮室冬則居營窟夏則居橧巢未有","火化食草木之實鳥獸之肉飲其血茹其毛未有麻","絲衣其羽皮","大","全","嚴陵方氏曰此言上古時事為太樸陋不可從","也下文乃言上古以後可從之禮","後聖有作然後修火之利範金合土以為臺榭宮室","牖戶以炮以燔以亨以炙以為醴酪治其麻絲以為","布帛以養生送死以事鬼神上帝皆從其朔","大","全","蔣氏曰自範金合土以下皆聖人開物成務以","教天下而使之相安相養於利用出入之間者也","故元酒在室醴盞在戶粢醍在堂澄酒在下陳其犧","牲備其鼎俎列其琴瑟管磬鐘鼓修其祝嘏以降上","神與其先祖以正君臣以篤父子以睦兄弟以齊上","下夫婦有所是謂承天之祜作其祝號元酒以祭薦","其血毛腥其俎孰其殽與其越席疏布以羃衣其澣","帛醴盞以獻薦其燔炙君與夫人交獻以嘉魂魄是","謂合莫然後退而合亨體其犬豕牛羊實其簠簋籩","豆鉶羹祝以孝告嘏以慈告是謂大祥此禮之大成","也","大","全","嚴陵方氏曰凡此合古今之異質文之變也","延平周氏曰奉上世之禮物而罕及於後世者則","無文奉後世之禮物而罕及於上世者則無本有","本有文此之謂禮之大成也"]},{"id":"chapter-1-section-5","title":"禮器","paragraphs":["禮有以文為貴者天子龍袞諸侯黼大夫黻士元衣","纁裳天子之冕朱綠藻十有二旒諸侯九上大夫七","下大夫五此以文為貴也有以素為貴者至敬無文","父黨無容大圭不琢大羹不和大路素而越席犧尊","疏布鼏樿杓此以素為貴也"]},{"id":"chapter-1-section-6","title":"表記","paragraphs":["子曰夏道尊命事鬼敬神而遠之近人而忠焉先祿","而後威先賞而後罰親而不尊其民之敝惷而愚喬","而野樸而不文殷人尊神率民以事神先鬼而後禮","先罰而後賞尊而不親其民之敝蕩而不靜勝而無","恥周人尊禮尚施事鬼敬神而遠之近人而忠焉其","賞罰用爵列親而不尊其民之敝利而巧文而不□","賊而蔽","子曰夏道未瀆辭不求備不大望於民民未厭其親","殷人未瀆禮而求備於民周人強民未瀆神而賞爵","刑罰窮矣","子曰虞夏之道寡怨於民殷周之道不勝其敝子曰","虞夏之質殷周之文至矣虞夏之文不勝其質殷周","之質不勝其文","大","全","藍田呂氏曰虞夏之道質質者責人也略故寡","怨於民殷周之道文文者責人也詳民之不從則","窮刑賞以驅之故不勝其敝虞夏質之至者也故","文不勝其質殷周文之至者也故質不勝其文至","者無以加也後世王者欲尚質者無以加虞夏之","質欲尚文者無以加殷周之文矣三代所尚非苟","為異亦各因時救敝而已繼周者未有以救之楊","墨韓莊所以肆行於戰國也　嚴陵方氏曰虞夏","非無文也特其文不勝質爾殷周非無質也特其","質不勝文爾","劉向說苑","修文","積恩為愛積愛為仁積仁為靈靈臺之所以為靈者","積仁也神靈者天地之本而為萬物之始也是故文","王始接民以仁而天下莫不仁焉文德之至也德不","至則不能文商者常也常者質質主天夏者大也大","者文也文主地故王者一商一夏再而復者也正色","三而復者也味尚甘聲尚宮一而復者故三王術如","迴圈故夏后氏教以忠而君子忠矣小人之失野救","野莫如敬故殷人教以敬而君子敬矣小人之失鬼","救鬼莫如文故周人教以文而君子文矣小人之失","薄救薄莫如忠故聖人之與聖也如矩之三雜規"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"文質部總論","section_title":"易經","is_available":true},{"id":"chapter-1-section-2","chapter_title":"文質部總論","section_title":"坤卦","is_available":true},{"id":"chapter-1-section-3","chapter_title":"文質部總論","section_title":"禮記","is_available":true},{"id":"chapter-1-section-4","chapter_title":"文質部總論","section_title":"禮運","is_available":true},{"id":"chapter-1-section-5","chapter_title":"文質部總論","section_title":"禮器","is_available":true},{"id":"chapter-1-section-6","chapter_title":"文質部總論","section_title":"表記","is_available":true}],"plain_text":"# 文質部總論\n## 易經\n## 坤卦\n六二黃裳元吉象曰黃裳元吉文在中也\n本\n義\n文在中而見於外也\n君子黃中通理正位居體美在其中而暢於四支發\n於事業美之至也\n程\n傳\n黃中文居中也美積於中而通暢於四體發見\n於事業德美之至盛也\n賁卦\n彖曰賁亨柔來而文剛故亨分剛上而文柔故小利\n有攸往天文也文明以止人文也\n程\n傳\n天下之事□飾不行故賁則能亨也柔來而文\n剛故亨柔來文於剛而成文明之象文明所以為\n賁也賁之道能致亨實由飾而能亨也分剛上而\n文柔故小利有攸往分幹之中爻往文於艮之上\n也事由飾而加飾由飾而能行故小利有攸往夫\n往而能利者以有本也賁飾之道非能增其實也\n但加之文彩耳事由文而顯盛故謂之小利有攸\n往二卦之變共成賁義而彖分言上下各主一事\n者蓋離明足以致亨文柔又能小進也天文也文\n明以止人文也言陰陽剛柔相文者天之文也止\n於文明者人之文也止謂處於文明也質必有文\n自然之理理必有對待生生之本也有上則有下\n有此則有彼有質則有文一不獨立二則為文非\n知道者孰能識之天文天之理也人文人之道也\n觀乎天文以察時變\n程\n傳\n天文謂日月星辰之錯列寒暑陰陽之大變觀\n其執行以察四時之遷改也\n觀乎人文以化成天下\n程\n傳\n人文人理之倫序觀人文以教化天下天下成\n其禮俗乃聖人用賁之道也全臨川吳氏曰此廣\n賁義以卦體言交錯者初與二三與四五與上皆\n以一剛一柔相間在天日月之行星辰之布亦剛\n柔交錯故曰天文也以卦德言文明者文采著明\n止者不逾分限在人五典之敘五禮之秩粲然有\n文而各安所止故曰人文也\n象曰山下有火賁君子以明庶政□敢折獄\n程\n傳\n山者草木百物之所聚生也火在其下而上照\n庶類皆被其光明為賁飾之象也君子觀山下有\n火明照之象以修明其庶政成文明之治\n六五賁於丘園朿帛戔戔吝終吉象曰六五之吉有\n喜也\n本\n義\n六五柔中為賁之主敦本尚實得賁之道故有\n丘園之象然陰性吝嗇故有朿帛戔戔之象朿帛\n薄物戔戔淺小之意人而如此雖可羞吝然禮奢\n寧儉故得終吉\n上九白賁□咎\n程\n傳\n上九賁之極也賁飾之極則失於華偽唯能質\n白其賁則□過失之咎白素也尚質素則不失其\n本真所謂尚質素者非無飾也不使華沒實耳\n象曰白賁□咎上得志也\n大\n全\n或問何謂得志朱子曰居卦之上在事之外不\n假文飾而有然之文便是優遊自得也\n離卦\n彖曰離麗也日月麗乎天百穀草木麗乎土重明以\n麗乎正乃化成天下\n程\n傳\n上下皆離重明也君臣上下皆有明德而處中\n正可以化天下成文明之俗也\n大\n全\n平庵項氏曰日\n月麗乎天而成明百穀草木麗乎土而成文故離\n為文\n革卦\n九五大人虎變未佔有孚\n程\n傳\n以大人之道革天下之事□不當也□不時也\n所過變化事理炳著如虎之文采故云虎變\n象曰大人虎變其文炳也\n程\n傳\n事理明著其虎文之炳煥明盛也天下有不孚\n乎\n大\n全\n張子曰虎變文章大故炳豹變文章小故蔚\n臨川吳氏曰炳者如火日之光明也\n上六君子豹變小人革面徵兇居貞吉象曰君子豹\n變其文蔚也小人革面以從君也\n程\n傳\n君子從化遷善成文彬蔚章見於外也中人以\n上莫不變革雖不移之小人則亦不敢肆其惡革\n易其外以順從君上之教令是革面也\n大\n全\n節齋蔡\n氏曰蔚者隱然有文之謂柔暗故如此\n## 禮記\n## 禮運\n孔子曰夫禮之初始諸飲食其燔黍捭豚汙尊而抔\n飲蕢桴而土鼓猶若可以致其敬於鬼神及其死也\n升屋而號告曰□某復然後飯腥而苴孰故天望而\n地藏也體魄則降和氣在上故死者北首生者南鄉\n皆從其初\n大\n全\n延平周氏曰上古之世未始知有禮而有禮乃\n所以強世故聖人因其有飲食之大欲而少寓之\n以節文此天下唯知飲食之充欲而不知漸入於\n節文之中也　嚴陵方氏曰凡是禮也後世雖或\n增其文而不能損禮之實雖或異其跡而不能易\n禮之意故曰皆從其初\n昔者先王未有宮室冬則居營窟夏則居橧巢未有\n火化食草木之實鳥獸之肉飲其血茹其毛未有麻\n絲衣其羽皮\n大\n全\n嚴陵方氏曰此言上古時事為太樸陋不可從\n也下文乃言上古以後可從之禮\n後聖有作然後修火之利範金合土以為臺榭宮室\n牖戶以炮以燔以亨以炙以為醴酪治其麻絲以為\n布帛以養生送死以事鬼神上帝皆從其朔\n大\n全\n蔣氏曰自範金合土以下皆聖人開物成務以\n教天下而使之相安相養於利用出入之間者也\n故元酒在室醴盞在戶粢醍在堂澄酒在下陳其犧\n牲備其鼎俎列其琴瑟管磬鐘鼓修其祝嘏以降上\n神與其先祖以正君臣以篤父子以睦兄弟以齊上\n下夫婦有所是謂承天之祜作其祝號元酒以祭薦\n其血毛腥其俎孰其殽與其越席疏布以羃衣其澣\n帛醴盞以獻薦其燔炙君與夫人交獻以嘉魂魄是\n謂合莫然後退而合亨體其犬豕牛羊實其簠簋籩\n豆鉶羹祝以孝告嘏以慈告是謂大祥此禮之大成\n也\n大\n全\n嚴陵方氏曰凡此合古今之異質文之變也\n延平周氏曰奉上世之禮物而罕及於後世者則\n無文奉後世之禮物而罕及於上世者則無本有\n本有文此之謂禮之大成也\n## 禮器\n禮有以文為貴者天子龍袞諸侯黼大夫黻士元衣\n纁裳天子之冕朱綠藻十有二旒諸侯九上大夫七\n下大夫五此以文為貴也有以素為貴者至敬無文\n父黨無容大圭不琢大羹不和大路素而越席犧尊\n疏布鼏樿杓此以素為貴也\n## 表記\n子曰夏道尊命事鬼敬神而遠之近人而忠焉先祿\n而後威先賞而後罰親而不尊其民之敝惷而愚喬\n而野樸而不文殷人尊神率民以事神先鬼而後禮\n先罰而後賞尊而不親其民之敝蕩而不靜勝而無\n恥周人尊禮尚施事鬼敬神而遠之近人而忠焉其\n賞罰用爵列親而不尊其民之敝利而巧文而不□\n賊而蔽\n子曰夏道未瀆辭不求備不大望於民民未厭其親\n殷人未瀆禮而求備於民周人強民未瀆神而賞爵\n刑罰窮矣\n子曰虞夏之道寡怨於民殷周之道不勝其敝子曰\n虞夏之質殷周之文至矣虞夏之文不勝其質殷周\n之質不勝其文\n大\n全\n藍田呂氏曰虞夏之道質質者責人也略故寡\n怨於民殷周之道文文者責人也詳民之不從則\n窮刑賞以驅之故不勝其敝虞夏質之至者也故\n文不勝其質殷周文之至者也故質不勝其文至\n者無以加也後世王者欲尚質者無以加虞夏之\n質欲尚文者無以加殷周之文矣三代所尚非苟\n為異亦各因時救敝而已繼周者未有以救之楊\n墨韓莊所以肆行於戰國也　嚴陵方氏曰虞夏\n非無文也特其文不勝質爾殷周非無質也特其\n質不勝文爾\n劉向說苑\n修文\n積恩為愛積愛為仁積仁為靈靈臺之所以為靈者\n積仁也神靈者天地之本而為萬物之始也是故文\n王始接民以仁而天下莫不仁焉文德之至也德不\n至則不能文商者常也常者質質主天夏者大也大\n者文也文主地故王者一商一夏再而復者也正色\n三而復者也味尚甘聲尚宮一而復者故三王術如\n迴圈故夏后氏教以忠而君子忠矣小人之失野救\n野莫如敬故殷人教以敬而君子敬矣小人之失鬼\n救鬼莫如文故周人教以文而君子文矣小人之失\n薄救薄莫如忠故聖人之與聖也如矩之三雜規","is_preview":true,"preview_page_limit":10}