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《左傳》襄公二十七年「去兵」與「免死之邑」釋義
The Definition of ＂Qù Bing＂ & ＂Miăn Sĭ Zhī Yì＂ in Zuo Zhuan in 546 B. C.
摘要
本文釋襄公二十七年《左傳》「去兵」及「請免死之邑」二詞，以往學者解「去兵」為「去除兵器武備」，然與釋為「平息戰爭」之「弭兵」意含有異。昭公十九年《左傳》「紡焉以度而去之」，唐人陸德明《經典釋文》與唐人孔穎達《春秋正義》謂此「去」字應讀為「弆」而釋作「藏」，《左傳》另有數處「去」字亦可如是解之。據此則「去兵」應讀作「弆兵」而釋為「藏兵」，指「收藏兵器以平息戰爭」，如是可與「弭兵」及《左傳》另見「戢兵」、「靖兵」意義相類。「請免死之邑」與《國語》「免難之賞」、《新書》「免侯之地」構詞相同，「免死之邑」當從漢人服虔之見釋為「免除人民死亡而賞賜之邑」。
並列摘要
This article interprets two phrases from Zuo Zhuan in 546 B.C- ＂Qù Bing＂ & ＂Qĭng Miăn Sĭ Zhī Yì＂. In the past, scholars interpreted ＂Qù Bing＂ as ＂to removal of weapons and equipment＂, but it was different from the meaning of ＂Mi Bing＂ which was interpreted as to quell the war and to sign a truce. There was a phrase- ＂Făng Yān Yĭ Dù Er Qù Zhī＂ from Zuo Zhuan in 523 B.C. Moreover, from ＂The interpretations for Classics＂ (Lu Deming 550-630, Tang Dynasty) and ＂The Definitions for Spring & Autumn Classics＂ (Kong Yingda 574-648, Tang Dynasty), the word ＂Qù＂ should be read as ＂Jŭ＂ and the meaning is to conceal. There were several ＂Qù＂ in Zuo Zhuan and they could also be explained in the same way. According to this explanation, ＂Qù Bing＂ should be interpreted as ＂Cáng Bing＂ which means to store weapons, therefore to quell wars. If it is so, ＂Mi Bing＂, ＂Ji Bing＂ and ＂Jing Bing＂ are similar to ＂Qù Bing＂. The Phrases ＂Qĭng Miăn Sĭ Zhī Yì＂ (from Zuo Zhuan), ＂Miăn Nàn Zhī Shăng＂ (from Guó Yŭ), ＂Miăn Hóu Zhī Dì＂ (from Xīn Shū) and ＂Miăn Yú Qióng E Zhī Dì＂ (from Wú Yuè Chūn Qiū) are all the same word-building. The meaning of ＂Miăn Nàn Zhī Shăng＂ is a reward for avoiding being attacked by the enemy. ＂Miăn Hóu Zhī Dì＂ means the territory is without military protection. ＂Miăn Yú Qióng E Zhī Dì＂ means to avoid standing a siege of poverty and disaster. The word-building of those three phrases above is similar to ＂Miăn Sĭ Zhī Yì＂, and Fú Qián (?-?, Eastern Han Dynasty) defined this phrase as the territory is a reward for avoiding people being killed.
延伸閱讀
- 趙玉芬（2013）。《上海博物館藏戰國楚竹書（七）》〈鄭子家喪〉、〈君人者何必安哉〉研究〔碩士論文，國立臺灣師範大學〕。華藝線上圖書館。https://www.airitilibrary.com/Article/Detail?DocID=U0021-1610201315302863
- 李隆獻（2015）。《左傳》「獻捷」、「獻俘」、「獻功」事例的省察與詮釋。政大中文學報，(24)，129-166。https://doi.org/10.30407/BDCL.201512_(24).0005
- 陳炫瑋（2015）。春秋至兩漢的「兵死」者內涵探究─以葬禮及死者家屬安頓為討論核心。漢學研究，33(4)，37-72。https://www.airitilibrary.com/Article/Detail?DocID=02544466-201512-201603300028-201603300028-37-72
- 沈明謙（2015）。Shi Dé-qing's Intertextuality Interpretation Method of ＂Zhuangzi Nei Pian Zhu＂ and ＂Laozi Dao De Jing Jie＂。中國學術年刊，(37_2)，74-114。https://doi.org/10.6238/SIS.201506.03
- 李博威（2012）。A Study on Interpretations of “One” in Zhuangzi’s“Qiwulun〔碩士論文，國立臺灣大學〕。華藝線上圖書館。https://doi.org/10.6342/NTU.2012.00048