本文從語言的角度出發，分析上博二〈民之父母〉、《禮記》〈孔子閒 居〉及《孔子家語》〈論禮〉的若干異文，探討其中所反映的文獻成書及流 傳等相關問題。本文分析的異文包括語氣詞「矣」等虛詞的用法，以及〈論 禮〉中兩處不見於其他文獻的文句，即「詩禮相成」及「行之充於四海」。 本文的結論是，〈民之父母〉和〈孔子閒居〉的文本，尤其是若干虛詞的用 法，均有傳抄者「以今語釋古語」或「以通語釋方言」的改寫痕跡，但兩者 基本上仍屬先秦文獻的範圍。〈論禮〉則包含較多不合於先秦語法規律而與 漢魏六朝語言較接近的地方，尤其是那些僅見於《孔子家語》而不見於其他 文獻的部分。近年來《孔子家語》的文獻價值雖然由於相關材料的出土而重 新受到肯定，不過從語言的角度來看，今本《家語》雖然其來有自，但真正 寫定仍在漢魏六朝時期，且其文本經過編纂、改動、增補等過程，已非先秦 文獻的原貌了。

This thesis analyzes from a grammatical viewpoint textual variations between “Min zhi fu mu” (民之父母 Father and Mother of the People), a bamboo manuscript held in the Shanghai Museum, “Kongzi xian ju” (孔子閒居 Confucius at Home at Leisure), a document in the Li ji (禮記 The Book of Rites), and “Lun li” (論禮 On Rites) a document in the Kongzi jia yu (孔子家語 The Sayings of Confucius’ School), and investigates the problems of the compilation and spread of the texts. The specific variations analyzed in this thesis include the sentence-final particle yi (矣), and two sentences which appear only in the Kongzi jia yu but not in other documents. These two sentences are “詩禮相成” (“The mutual accomplishment of poetry and rites”) and “行之充於四海” (“To make it widespread all around the world”). The conclusion is that both “Min zhi fu mu” and “Kongzi xian ju” are pre-Qin documents, though they were slightly revised by the transcribers to make them more easily understood by the readers of their time. Yet “Lun li” contains content which conflicts with pre-Qin Chinese grammar, especially the parts that appear only in Kongzi jia yu. Kongzi jia yu has been re-evaluated in the light of new documents unearthed in recent years; however, from a grammatical viewpoint, despite the possibility that Kongzi jia yu was compiled from some reliable sources, the current text did not reach a truly stable form until the Six Dynasties, and by then, having been through the process of editing, revision and supplementation, already differed from the pre-Qin original.