本集課程重點包括：

一、什麼是禘禮

      以前天子在郊外祭天，稱為郊祭，以彰明「天道無私，常與善人」的道理，人們要順應天道行善積德，才能夠得到天的厚愛；在宗廟裡則舉行禘禮，這是五年一次的大祭，藉由祭祖來紀念祖宗的恩德。因為周公對周朝有偉大的貢獻，所以周成王賜與魯國，可以用天子規格的禘禮來祭周公。

二、「灌」是什麼？

      禘禮進行中，會獻給祖先鬱金香搭配玉米所釀成的美酒，將酒灑地稱為灌，以酒香來迎請祖先神靈，然後才有後面種種儀程。

三、「灌」之後發生什麼事情？

      依灌禮迎請祖先後，發生了僭越違禮的事情。魯國的國君次序，魯閔公輩分在魯僖公之前，但是魯僖公的兒子魯文公在祭祀時，卻把僖公的牌位移到閔公之前，混亂了輩分次序，稱為逆祀，因此孔子不欲觀。

第二種講法認為，天子規格的禘禮本應只在周公廟舉行，但魯國國君卻用以祭祀自宗的祖先，把自己的祖先視同天子來祭，這是很大的僭越，所以孔子不欲觀。

四、逆祀僭越的結果

      逆祀僭越的結果就是秩序大亂，當在上位者不依禮而行，在下位的卿大夫、士人，也會有樣學樣，難怪三家大夫不把魯君看在眼裡。所以本章告訴我們，禮是福禍之源，孔子講究學禮、講禮、習禮、演禮，以此維持自己的內涵，經營良好的風氣，弘揚中華的道統。

八佾篇第十章白話翻譯

【經文】

子曰：禘，自既灌而往者，吾不欲觀之矣。

【字詞解釋】

禘：ㄉㄧˋ，即禘禮，是天子祭祀宗廟的大祭。魯國因其始祖周公旦有功勳於天下，周成王特別允許魯國以天子禮樂祭祀周公，所以魯國周公廟有禘禮。

灌：即灌禮，灌禮，即在太廟裡舉行禘祭的時候，會有一個活的人穿上祖先的衣服，代表祖宗坐在那裡，「灌」就是把用鬱金香的草過濾過的酒獻給扮演祖宗的人，然後再以酒灌在地上，請祖宗神靈降臨到祭祀的場合來，這就是灌禮。

【白話解釋】

解法一

      孔子說：禘祭之禮，要先把祖宗的神靈請來，然後正式祭祀，祭祀時要列尊卑，左邊是昭，右邊是穆，按順序排列。按禮制來講，魯君的祭祀順序應該是魯隱公、桓公、莊公、閔公、僖公、文公，但後來禮制錯亂了，這是逆祀，所以，行灌禮之後，我就不想再觀看了。

解法二

      孔子說：魯國舉行禘禮時，灌禮之後，魯國君臣舉行祭祀的心理不集中，精神倦怠，所以我不想看下去了。

解法三

      孔子說：魯國的國君可以用禘禮祭祀周公廟，這是周天子特賜之禮，但後來，魯君不但祭周公廟用禘禮，連祭桓公廟也用禘禮，後來，甚至僭用禘禮於歷代的君主廟，不合禮制，我不願意觀看。

【章旨】

      此章言魯禘祭非禮之事。

《論語講要》原文

      孔子說：「禘祭之禮，自舉行灌禮已後，吾不欲觀之矣。」

      禘，是天子祭祀宗廟的大祭。魯國因其始祖周公旦有功勳於天下，周成王特賜以天子禮樂祭周公，所以魯國周公廟得有禘禮。詳見先儒所引禮記大傳、喪服小記，以及祭統諸篇文。

      灌，亦作祼。孔安國注：「灌者，酌鬱鬯，灌於太祖，以降神也。」皇疏：「灌者，獻也。酌鬱鬯酒，獻尸，灌地，以求神也。」尸，是以人代替受祭之祖。禘祭之初，酌以鬱金草汁所和的鬯酒，獻尸，尸受酒後，將酒灌地，以求神於太祖廟。詳見皇疏所引禮記郊特牲，以及尚書大傳鄭氏注。

      魯國禘禮，自灌已後，孔子為何不欲觀之，先儒解釋不同，茲列以下三說，略備參考。

一、孔安國說：「既灌之後，列尊卑，序昭穆。而魯逆祀，躋僖公，亂昭穆。故不欲觀之矣。」僖公與閔公皆是莊公之子。僖為庶子而年長，閔嫡而幼。莊公薨，閔立為君，僖為臣。閔薨，僖立為君。至僖公薨，列神主時，魯之宗人夏父弗忌，佞僖公之子文公，將僖公神主升在閔公神主之上，是為逆祀。詳見皇邢二疏。

二、朱子集注引趙伯循之說，魯之君臣，當灌之時，誠意未散，猶有可觀。自灌以後，則浸以懈怠，而無足觀矣。

三、劉氏正義引禮經，及參諸儒之論，以為魯國特受周天子之賜，可在周公廟舉行禘禮，但後來僭用禘禮於群公之廟，所以孔子不欲觀。又因為禘禮自薦血腥開始，而灌又在血腥之前，是知灌時尚非禘禮，所以孔子自既灌而往不欲觀。或如莊氏述祖論語別記所說，魯禘，其灌所用的酒尊，只用黃彝，是從諸侯禮。自既灌至迎牲以後，朝踐再獻之時，則如周天子兼用四代之禮。其餘可以類推。是為僭禘。故孔子曰，吾不欲觀之矣。

      以上三說，孔注為逆祀，劉氏說為僭禘，先儒或兼採，或任取其一。趙氏懈怠說，諸注指無依據，故多不取。

English

Teacher Tang Yuling will accompany you to read The Analects 

51. Book 3 Ba Yi (The Eight-row Dance), Chapter 10

The Master said, “At the great sacrifice, after the pouring out of the libation, I have no wish to look on.”

Highlights of this lecture include:

1. What is the “di禘” rites of sacrifice?

  In ancient China, the emperor of the dynasty known as tian-zi天子, offered sacrifice to Heaven in distant districts (jiao wai郊外) away from the imperial city. It was called the jiao sacrifice郊祭. This was to manifest the rationale of “impartiality of the Way of Heaven constantly lend grace to good man” [Dao Te Jing / Laozi]. People had to conform to the Way of Heaven which bless and add merit generously in return to virtuous men’s good deeds. The great di sacrifice would present quinquennially to the manes of the royal ancestors at the imperial ancestral temple. It was to express the gratitude of the descendants for their primal ancestor, along with the past emperors. In consequence of the meritorious service of Duke Zhou周公 of Lu to the dynastic creation of Zhou, his nephew, the Emperor Zheng成王, had granted him the use of imperial rites to be worshipped by his descendants at the familial shrine of the state of Lu.  

2. What is “guan灌”?

  Sacrificial wine made of tulip and corn would be offered to the manes of ancestors in the di rites. The “guan” took place as wine was poured in libation on the ground as a form of welcome to the manes of ancestors to make entrance into the foreground and celebrated the following sacrificial ritual proceedings.

3. What happened after the “guan灌”?

  After the libation inviting the presence of the spirits had been sprinkled on the ground, the performance of the ritual in the Lu family temple wronged the seniority order of the spirit tablets of the passed dukes reigned. The then Duke Wen of Lu intentionally elevated his father Duke Xi’s spirit tablet to a higher place than Duke Min’s. Duke Min was Xi’s predecessor-ruler of Lu State. The honor of seniority was wrongly implied that Duke Xi was of higher position than his predecessor. The reverse of places at the service of great di sacrificial ceremony was consider an abuse of propriety. After the libation of wine or guan, the next proceedings of di rites in front of the spirit tablets, was thus an absurdity which displeased Confucius so much.

  Another saying about Confucius’s remark was the implication of worshipping the spirits of the Lu’s ancestors as that of the Emperor of Zhou dynasty. It was a usurpation of sovereign right which Confucius had no heart to look on.  

4. The result of the reverse of places and usurpation at the service of sacrificial ceremony

  The acts of positions reversed and the sovereign’s honor usurp had resulted in political disorder. As the superiors did not respect the honor of seniority in the practice of proprieties, their subordinates—ministers and intellects also chose to abuse their superiors of their honor and power. No wander the three powerful ministers and families had no respect for the Duke of Lu. This chapter tells us that the propriety is the source of our luck and misfortune. The Master put weight on the learning and teaching of propriety, its practice and performance, were of equal importance to maintain a man of complete integrity of character, cultivate a good social atmosphere, and further to bring the world under the influence of the Confucian tradition.