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Chinese Text Project Wiki |
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Scope: 原抄本日知錄 |
Condition : References 「容齋隨筆」 |
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1 | 宗盟先同姓而後異姓,喪服之紀重本屬而輕外親。此必有所受之,不自周人始矣。克明峻德,以親九族。孔傳以為自高祖至玄孫之親,蓋本之喪服小紀。以三為五,以五為九之說,而百世不可易者也。牧誓數商之罪,但言昏棄厥遺,王父母弟,而不及外親。〈呂刑〉申命有邦,歷舉伯父伯兄仲叔季弟幼子童而不言甥舅。古人所為先後之序,從可知矣。故《爾雅》謂于內宗曰族,于母、妻則曰黨。而〈昏禮〉及〈仲尼燕居〉「三族」之文,康成並釋為父、子、孫。杜元凱乃謂「外祖父、外祖母、從母子,及妻父、妻母、姑之子、姊妹之子、女子之子,非己之同族,皆外親有服而異族者。」然則史官之稱帝堯,舉其疏而遺其親,無乃顛倒之甚乎?且九族之為同姓,經傳之中有明證矣。春秋魯成公十五年,宋共公卒,傳曰:二華,戴族也,司城,莊族也。六官者皆族也。共公距戴公九世。而唐六典正卿掌皇九族之屬籍以別昭穆之序,紀親之別。九廟之子孫其族五十有九。光皇帝一族,景皇帝之族六,元皇帝之族三,高祖之族二十有一,太宗之族十有三,高宗之族六,中宗之族四,睿宗之族五。此在玄宗之時已有七族。又孔正義謂高祖玄孫無相及之理。不知高祖之兄弟玄孫之兄弟固可以相及。如後魏國子博士季琰之所謂壽有短長、世有延促,不可得而齊同者。如宋洪邁《容齋隨筆》言:嗣王士歆在隆興為從叔祖,在紹熙為曾叔祖,在慶元為高叔祖。其明證矣。亦何必帝堯之世高祖玄孫之族無一二人同在者乎?疑其不相及,而以外戚當之。其亦昧乎齊家治國之理矣! |
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