楊伯峻《春秋左傳注》文公至成公時期考訂三則

本文論楊伯峻《春秋左傳注》文公至成公時期須商榷處三則，分述成果於下。一、「出姜之不允於魯也、不允宜哉」：杜預釋「不允」為「不信」而衍「不敬」義。楊氏從章炳麟讀「允」為「遂」作「終」義，或讀「允」作「駿」有長久義；「不允」言出姜不能終老於魯。實則「允」可讀「述」，「不述」可見《毛詩．邶風．日月》。鄭玄謂「不述」乃「不循禮」，「出姜之不允於魯」可譯為魯將不循禮以待出姜。「不允宜哉」之對象非出姜，係為魯之不循禮以待出姜而發。二、「既合而來奔」：諸家訓「合」為「答」，謂宋大夫羊斟答覆宋卿華元之問後奔魯。然《左傳》已見「荅」字表酬答義，無由僅於此以「合」表之。文公十八年與定公八年《左傳》之「舍爵」乃卿大夫出奔辭祖之禮，後者之「辨舍爵」更謂魯人季寤逐一祭季氏之三廟。「既合而來奔」之「合」可讀「祫」有「合祭」義，謂羊斟合祭其三廟之祖先，與「辨舍爵」對舉。三、「不復從」：沈欽韓釋為「不能軍」，此見雖可從然未論證。竹添光鴻訓「不可從」之「從」為「就」，此說近是。楊氏釋「不復從」乃失敗義而未能詳論。《左傳》「從」可釋「逐」，「不復從」即「不復逐」，言荀林父難再追逐楚師。

關鍵字

《左傳》；楊伯峻；《春秋左傳注》

並列摘要

This article discusses three annotations which need to be deliberated more in Yáng, Bó-jùn's ＂Chūn Qiū Zuǒ Zhuán Zhù＂ from the period of Lǔ Wén Gōng to Lǔ Chéng Gōng. The results are described below: 1. The sentence ＂Chū Jiāng zhī bù yǔn yú Lǔ yě, bù yǔn yí zāi＂: ＂Jí Jiě＂ explains the phrase ＂bù yǔn＂ as the verb ＂doubt＂ and derives the meaning of disrespect. Yáng, Bó-jùn followed Chāng, Bǐng-lín's opinion for reading ＂yǔn＂ as ＂suì＂. It means the verb ＂end＂; or another different way for reading ＂yǔn＂ as ＂jùn＂ means the noun phrase ＂long-term＂. Therefore, ＂bù yǔn＂ means Chū Jiāng would not spend her last years in Lǔ State. In fact, the word ＂yǔn＂ can be read as ＂shù＂. There is a phrase ＂bù shù＂ in the classics ＂Máo Shī-Bèi Fēng-Rì Yuè＂. According to Zhèng, Xuán's opinion, the phrase ＂bù shù＂ means to violate etiquette. Thus, the sentence ＂Chū Jiāng zhī bù yǔn yú Lǔ＂ can be interpreted as the high officials of Lǔ State met Chū Jiāng in Qí State without following the etiquette. The target in the sentence ＂bù yǔn yí zāi＂ is not Chū Jiāng herself but the high officials of Lǔ State indeed. 2.The sentence ＂Jì hé ér lái bēn＂: Many scholars read ＂hé＂ (合) as ＂dá＂ (答) so they supposed that after answering Huá Yuán (the Qīng of Sòng State), Yáng Zhēn (the Dà-fū of Sòng State) fled to Lǔ State. However, there is a word ＂dā＂ (荅) in Zuo Zhuan which expresses to thank someone with money, so there is no reason for using ＂hé＂ (合) to express the same meaning. Referring to Zuo Zhuan in 609 B.C., the phrase ＂shě jué＂ is a ceremony for high officials to leave for their ancestors. Besides, in 502 B.C., the phrase ＂biàn shě jué＂ is another good example for that kind of ceremony. ＂Jì Wù＂ (from Lǔ State) poured wine to his ancestors one by one in the Jì's three ancestral temple and then fled. The word ＂hé＂ in the sentence ＂Jì hé ér lái bēn＂ can read as ＂xiá＂ means to sacrifice Gods and ancestors together, so-called ＂hé jì＂. Yáng Zhēn did ＂hé jì＂ in three ancestral temples before he fled. That is a good example of ＂biàn shě jué＂. 3. The phrase ＂bù fù cóng＂: Shěn, Qīn-hán interpreted it as someone cannot join the army. Although it is reasonable, no one can expound and prove it in detail. Kōkō Takezoe read the word ＂cóng＂ as ＂jiù＂ in the phrase ＂bù kě cóng＂ which was so close to exactly what it was. Yáng, Bó-jùn interpreted the phrase ＂bù fù cóng＂ as the meaning of failure, but he did not expound and prove it in detail. In Zuo Zhuan, the word ＂cóng＂ can explain as the word ＂zhú＂ (chase after), so the phrase ＂bù fù cóng＂ is similar to ＂bù fù zhú＂. Back to the original, it is easier to understand that the General Xún, Lín-fù could not chase after the army of Chǔ State.

並列關鍵字

Zuo Zhuan ；＂Yáng, Bó-jùn＂ (1909-1992) ；＂Chūn Qiū Zuǒ Zhuán Zhù＂

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