兩漢比興解詩的模式及其形成因素

Bi-xing thinking pattern in poetry interpretation and the factors of its formation

比興解詩成為中國詩學上一種重要的解詩模式，其發生始期涉及兩漢經學詮釋《詩經》的整個過程。 兩漢的比興解詩主要展現在詩序、毛傳、鄭箋的承傳系譜上，由漢末鄭玄的箋注集其大成。這種解詩方式著重詩之深義的追求，與詮釋《春秋》的微言大義相當。通過這種解詩的方式，詩本文分裂為兩層意義，一是表層義，一是深層義，而深層義則與士人階層所關懷的道德政教有關。《毛詩序》即試圖為作者的政教意圖進行時空及事件的定位，而毛傳、鄭箋則欲採用比興方式說明詩本文隱藏的深層義。 這一解詩模式所以在兩漢形成，自然有其先秦的前導因素，春秋時列國聘問的賦詩言志，以詩的借義取代詩的本義，乃至於孔門說詩，以詩的引申義作為《詩經》教學的重點，雖非正面解釋《詩經》，但詩的借義和引申義與詩本義的類同性，實有似深層義與表層義的結構，對比興解詩當有啟發。 除此之外，影響比興解詩最為深切的應是孟子所提出的「知人論世」和「以意逆志」之法。「知人論世」為探尋作者意圖進行時空事件的定位。「以意逆志」欲建立之文本的客觀詮釋學。真正說來，比興解詩是結合了孟子的兩種詮釋模式，而這種解詩模式，東漢王逸在詮釋屈原的作品時亦加以挪用。 比興解詩在鑿深詩義的實踐上，是大家有目共睹的。詩的深刻度來自於詩義的深隱，比興解詩正使《詩經》作為經典之深刻性展現出來。雖然這種解詩方式一直不能免除「穿鑿附會」之譏，但從解詩的深刻度來說，比興解詩確實使我們見證了詩的深刻性。反過來說，比興解詩既認為詩中含藏比興，則如何使詩的深層義潛隱於詩本文之下，就成為詩之藝術深度的一種追求，甚至是一種美學的規範。在「詩言志」的傳統中，比興具有那麼高的地位，均與比興解詩所建立起來的模式有關，也由此而獲得其最深刻的意義。

Bi-xing thinking has become an important pattern of poetry interpretation, and it is originated from the process of the interpretation of the Book of Songs in Han Dynasty. Bi-xing thinking in Han Dynasty is mostly found in Mao's Preface to the Book of Songs (毛詩序), Mao Zhuan (毛傳), and Zheng Jian (鄭箋). Zheng Jian (鄭箋), Zheng Xuan's annotation, becomes a masterpiece of this tradition. Bi-xing thinking emphasizes on the pursuit of meanings in the poetry, which is very similar to the interpretation of the Spring and Autumn Annals (春秋) as simple words with deep meaning. Through this pattern of poetry interpretation, the text of a poem is divided into two layers of meanings, denotation and connotation, and the connotation is related to the morals, the politics, and the education the common people. Accordingly, Mao's Preface to the Book of Songs (毛詩序) attempts to reveal the authors' political and educational intentions in the context of time and incidents, and Mao Zhuan (毛傳) and Zheng Jian (鄭箋) adopt Bi-xing thinking to convey the connotation in the text of poems. Bi-xing thinking, formed in Han dynasty, has its root in the Pre-Qin Period. In the Spring and Autum Period, singing the poems in the Book of Songs to deliver diplomatic intentions is using the allusion to replace the real meanings of the poems. Confucianists' interpretation of the poems takes the extended meanings of the poems as the key point of teaching of the Book of Songs. Though they do not interpret the Book of Songs directly, the allusion, the extended meaning, and the real meaning of the poem are very similar to the structure of connotation and denotation, and could have inspired Bi-xing thinking. Besides, the most influential force to Bi-xing thinking is what Mencius mentions as“understanding human beings and reflecting on society”and“meeting intentions with sympathetic understanding”;“understanding human beings and reflecting on society”is the revelation of the time and incidents in pursuit of the author's intention while“meeting intentions with sympathetic understanding”intends to establish the objective interpretation process of the texts. Frankly speaking, Bi-xing thinking is the combination of two interpretation patterns mentioned by Mencius, and Wang Yi's appropriation of this pattern is seen in his interpretation of Qu Yuan's works. Bi-xing thinking is obviously effective in the realization of deepen the meaning of poems. The depth of the poems lies in the underlying meanings, and Bi-xing thinking reveals the importance of the Book of Songs as one of the classics. Though it is often said to be eisegetical, Bi-xing thinking certainly conveys to us the depth of the poems. On the contrary, while Bi-xing thinking presumes that there is the usage of analogy and association in the poems, using connotation becomes the pursuit of the artistic depth or even the aesthetic principles in poems. The reason that analogy and association have become very crucial in the tradition of“poetry expressing intentions”is related to the poetry interpretation pattern established from Bi-xing thinking, and the depth of meaning is also derived from it.