本集課程重點包括：

一、「雍徹」的意思

      「雍徹」就是天子在祭祀禮成之後，要撤祭品時，唱誦《詩經·周頌·雝》的內容來讚頌。魯國的三家大夫（季孫家、孟孫家、叔孫家），在自己的家廟祭祀祖先，撤祭品時居然也唱此詩，是禮制上非常大的僭越。

二、「相維辟公，天子穆穆」的意思

      這是撤饌時所唱的詩句，「相」是助的意思，「維」是語助辭沒有意思，「辟」是指諸侯，「公」就是指夏朝跟商朝的後代，他們被封為公爵，「穆穆」是溫和肅敬的容貌。整句的意思是，諸侯國的國君們，作為祭祀的助祭者，天子是主祭者，容貌溫和肅敬。描述著天子祭祀的盛況，莊嚴而且感人。

三、大夫唱誦雍詩有什麼意義呢？

      三家大夫僭越禮制，在撤饌時也唱「相維辟公，天子穆穆」，主祭者既不是天子，陪祭者也不是諸侯國國君，那麼這樣的唱誦，只是諂媚祖先而已，在三家的廟堂中哪有什麼可取之處呢？這是孔子對於他們作為的感嘆。

八佾篇第二章白話翻譯

【經文】

三家者以雍徹。子曰：「相維辟公，天子穆穆。」奚取於三家之堂。

【字詞解釋】

雍：《詩經》一篇詩的名稱，在《周頌．臣工之什》裡。

徹：撤祭品的意思。天子祭宗廟禮成時，會歌此雍詩撤祭饌。

相：ㄒㄧㄤˋ，助。

維：語助詞。

辟公：各國諸侯及夏朝、商朝二王的後代。

穆穆：ㄇㄨˋㄇㄨˋ，溫和肅敬的樣貌。

【白話解釋】

      仲孫、叔孫、季孫三孫是魯國桓公的後代，是掌實權的卿大夫，大夫稱家，故稱三家。雍是詩經裡一篇詩的名稱，周天子祭祀太廟禮成時，歌此雍詩以撤祭饌。

      魯君號令不行，而朝中仲孫、叔孫、季孫三家大夫，在祭祀禮成時，歌唱詩經中的雍詩來撤祭品，這是天子祭太廟才能用的詩歌。孔子引用雍詩篇中的兩句詩文來譏評三家的非禮僭越，雍詩中說道：「相維辟公，天子穆穆」，即在祭祀的時候，天子是主祭，夏商二王的後裔以及各國諸侯是陪祭，天子在主祭時神情溫和而又肅靜，祭祀結束後，莊敬如初，所以禮成時歌頌雍詩撤饌。這兩句詩，如今竟然用在三家祭祖的大廳上，三家的廟堂哪裡有各國諸侯來陪祭，三家也不是天子，唱雍詩的意義是採取哪一點呢？三家哪裡有資格用雍詩來撤饌。

【章旨】

      此章譏三家之僭也，目無國君，僭越天子，大膽而又放肆，這種君不君，臣不臣，綱紀廢弛，是春秋成為亂世的原因所在。

《論語講要》原文

      「三家者以雍徹。」

      馬融注：「三家，謂仲孫、叔孫、季孫。」仲、叔、季三孫，是魯國的卿大夫。大夫稱家，故稱三家。他們是桓公的公子慶父、叔牙、季友之後的子孫，故皆稱孫，又稱三桓子孫。慶父為庶子之長，故仲孫後改稱孟孫。

      雍，詩經寫作雝，是詩經裡一篇詩的名稱，在周頌臣工之什裡。徹，通作撤。天子祭宗廟，禮成時，歌此雍詩以撤祭饌，今三家祭祖，亦以雍詩歌之而撤。

      「子曰，相維辟公，天子穆穆。奚取於三家之堂。」

      相維辟公，天子穆穆。是雍篇中的兩句詩文。孔子引之，以譏評三家之非。相，是助義。維，是語助辭。包咸注：「辟公，謂諸侯及二王之後。穆穆，天子之容貌。」包注，辟為諸侯，公為夏殷二王之後。夏王之後是杞，殷王之後是宋。穆穆，是形容天子溫和肅敬之貌。相維辟公，是說來此助祭者，乃各國的君主，以及夏殷二王之後裔。天子穆穆，是說天子在主祭時那樣溫和而又肅敬。此讚祭祀雖畢，而莊敬如初，所以禮成撤祭。這是天子祭宗廟唱詩以徹。然而三家祭祖，有諸侯及二王之後來陪祭乎，主祭者是天子乎。既然皆不是，則唱此詩於三家之堂，究竟有何取義耶。

      三家之堂，毛奇齡、劉寶楠，皆說是季孫氏所立的桓公廟。據左傳莊公三十二年杜預注，慶父、叔牙，是同母兄弟，為桓公的庶子。桓公嫡長子同，與季友是同母兄弟，同繼承君位，為莊公。故季友的子孫，在三家卿大夫中，為嫡次子的後裔。依周代宗法，季氏可假別子為宗之義，而立桓公廟於其家，以為大宗，令小宗的孟孫叔孫宗之。

English

Teacher Tang Yuling will accompany you to read The Analects 

43.Book 3 Ba Yi, Chapter 2

The three families used the Yong ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, “‘Assisting are the princes; the son of heaven looks profound and grave’ - what application can these words have in the hall of the three families?”

Highlights of this lecture include:

1. The meaning of “Yong Che雍徹”

  “‘Yong’ Che雍徹”: ‘Yong雍or雝’ is the title of a poem under the chapter of “Sacrificial odes of Zhou周頌” collected under the genre “Odes of the temple and the altar頌” in the Chinese ancient Book of Poetry詩經. The poem was rendered with music at the end of the ancestral worshipping ceremony hosted by the dynasty sovereign tian-zi. ‘ Che徹’ was about the time of offering vessels removal by the end of the entire ceremony. It was an imperial prerogative to sing the hymn to praise at the temple altar. The three families in power (Jisun, Mengsun, Shusun clans) habitually did the same as that of the tian-zi did at the imperial temple while removing the ritual vessels from their own family shrines. They usurped against this rituals propriety were grievous faults.

2. The meaning of “xiang-wei bi-gong, tian-zi mu-mu 相維辟公，天子穆穆”

  This lyrics of the yong poem was sung while removing the ritual vessels by the end of the ceremony. “Xiang 相” means assistant, “wei維” is a discourse filler, “bi辟" refers to the vassal lords. “gong公” refers to the descendants of Xia and Shang dynasties who were entitled as duke (gong). “Mu-mu穆穆” means the solemn and dignified look and expressions of the tian-zi. The meaning of whole sentence is vassal lords and dukes act as deacons assisting the Tian-zi to host in the worshipping ceremony. The exceptionally grand occasion was held in great reverence. With solemn and majestic countenance, the sovereign of the dynasty--Tian-zi took lead in the entire process. The ceremony was performed in stately and dignified manner that touch the feelings of participants and audience.

3. What does it mean that the ministers sang the Yong ode?

  The three ministerial families were in the habit to use the Yong poem “xiang-wei bi-gong, tian-zi mu-mu 相維辟公，天子穆穆” commencing the end of the ceremony while removing the sacrificial offerings and ritual vessels. The exact wordings of the lyrics was “with the deaconship of the vassal lords and dukes, the Tian-zi (sovereign) hosted the rituals with great reverence in looks and gestures.” It was in no way the Yong poem could be sung nor narrated in the family temples of the three ministers. The ministers were considered usurping their status to flatter their ancestors in their family temples; but in fact their ancestors were shamed by their worst trespass against the system of rites. This is what Confucius sighed for.