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Condition : References 「演繁露」 |
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13 | 《答童宮諭廟災儀注第二書昨奉書已旋於壇所省讀華牘,宏博淵深,開導備至,得所未聞,加於提耳之教矣過,何幸何幸?當時士人共仰折衷,轉相傳誦,幾失原本,數日方得,遂未裁答,今尚有疑者,願終惠教,它時有聞不敢忘所,師資来教辭,引燕泉陽明所酧對,欲以定世之疑不肖,非敢別出臆度也,顧以古人尊祖之義,視敬天常少詘,故祀天地則越紼而行事,不敢以卑者之事而忘尊者之禮也,其敢以卑者之祭,而忘尊者之變乎?即使失世職,如左氏所言,則當是之時,謫見乎天,祖宗神靈固己震疊為子孫者,正當體祖宗之意,以災為告而廢之,所謂先王克謹天戒,臣人克有常憲者也,而以接祭為言,是忘天而昵祖,聖人致辨於天神人鬼之際者,果如此否乎?西宫之言,公羊杜氏之說,此亦常求三傳之異同而粗習其讀,但今之稱宫者多指廟為言,惟傳乃有小異。爾雅曰:宫謂之室,室謂之宫,則西宮者為之小寢,別宫如公羊,杜氏亦可也,例之火、踰公宫之說亦可也。其如春秋之所稱宮者,皆以廟言,何哉?春秋經,凡居室皆不稱宮,故王姬之舘人居也,稱舘不稱宮,謂凡室皆可稱宮,經無是法也,西宫書於經者也,以經之例觀之,是不可証其為廟乎?此不獨春秋耳。詩定之方中作于楚宮,鄭箋曰:居,室也。又如采蘋公侯之宮。毛氏曰,宮廟也,豳上入執宮功,所謂營居室,宗廟為先,故稱宮功也。至魯頌閟宫之地,亦是魯人安靈之所是,宫之必為廟而室之,不得以淆其辭,古人正名百物,未嘗假借,後世乃通之耳。桓僖公宮災,來教云親盡而不毀者,杜征南之說也。季氏出於桓立,於僖以是為悅而不毀,故孔子言之,康侯之說也。然成公六年嘗立武宮,定公元年嘗立煬宮矣,是三公者,皆春秋以前之君也,其親盡當毀視之,桓尤甚,孔子言當毀,何不及武煬,而何言僖乎?桓僖之不毁?誠以季氏當時,武煬之立又誰主之乎?則征南康侯之二說,愚皆有不逹矣,來教又謂即哭矣,亦例不得書,今將以何為例,而知其不當書乎?春秋之法,其有事如哭廟而不書者乎?假使實有其事,經以例不書矣,而傳亦遂冺其迹者乎?是大可疑也。新宮之哭,胡子獨棄諸家之說,而又為辭曰於遷主,其言無㩀,杜鄭之徒以為當哭。夫杜鄭注疏也,皆定於頴,逹諸儒之手過特有所從違,非敢棄經而信傳也。其謂哭廟而當禮者,以其情則知矣,而終若無㩀世之言哭廟者,往往以梁山為例,蓋梁山之崩,左氏、國語兩皆載之,左氏止以降服、乗縵、徹樂、出次、祝幣史辭為言,獨國語有國三日哭」之語,先正常謂國語者,左氏刪定之,棄餘信斯言也,將從左氏而不哭乎?將從國語而哭乎?將從其所刪定者乎?亦將不計其所棄餘而從之乎?今以西宮桓僖之不哭而定之,所謂情則同而終若無㩀者,不將近之乎?禮曰:人有焚其先人之室,則三日哭信。如公羊、杜氏遂以西宮為小寢,則固不得為廟矣,亦豈不為先人之室乎?為先人之室矣,而經不書哭,傳無有文者,亦豈例不得書乎?將實無其禮乎?至於易服之儀不肖,當時㩀舊聞為言,及後思之,猶有所未盡,縁周官司服有大烖、素服之文,康成乃云素服縞冠,素服也,來教云易服深得,禮意不肖初所不及也,但云欲略如居䘮之儀,當烏帽角帶、縞衣遍。考古喪服無縞衣者,蓋䘮則必衰,故斬齊衰之外,錫衰細衰皆衰也。無縞衣以處䘮者,禮除成䘮用朝服,朝服者緇衣素裳,非素衣也。詩素冠之二章曰:庶見素衣。康成㩀禮之䘮服之,無素衣也,遂轉衣為裳以求合之,呂伯恭譏其牽合矣。然則縞衣似非居䘮之服也。司服有云,其齊服有𤣥端素端,變服言端者,自袂言之,大夫以上侈袂故也。然則素者乃是齋居,將有所禱諸上下之通服也,不得言為䘮服。吳白紵歌曰:質如輕雲色,如銀制,以為袍,餘作巾。此雖不足以明禮,然亦可見素是古人常服。今周宻《癸辛雜志》、程大昌《演繁露》及劉績《霏雪録皆同斯志,其言恐是不謬。乃知杜夷等不服者,謂不䘮服非不素服,其義自精確耳。過欲如来教,自大夫以上定為縞冠,素侈袂服,自五品以下,其袂止可比之元士等,定為縞冠素端,祭畢則已,不知可不可也。或侈袂不便,則上下通服,素團領耳,執事髙賢,宇內宗仰,又有發䝉之意,不肖所陳,必不以為凟而不告也。恃愛多言,恐懼恐懼,過頓首頓首。 |
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