由于年代辽远,文字、语音在漫长的历史发展中也不断发生变化,现代人读古代之作品,总不免要遇到文字理解上的困难,而读《诗经》等先秦古籍时尤其如此。汉初学者已经意识到了这一问题,西汉第一大儒董仲舒在其名著《春秋繁露》中即感慨“诗无达诂,易无达占,《春秋》无达辞”。降及近代,连著名的博学宿儒王国维也承认,读《诗经》、《尚书》等古籍能通十之六七也就不错了。正因为如此,所以训诂注释之学兴起,这对读者来说无疑是大有帮助。而另一问题也随之出现:对于一些难以索解的上古文字,注释者也难免“仁者见之谓之仁,智者见之谓之智”,甚至出现“公说公有理、婆说婆有理”的情况。 Due to the long history, writing and phonetics have also changed constantly in the long historical development. The modern people can not help but encounter difficulties in understanding the text. This is especially true when reading the ancient Pre-Qin books such as The Book of Songs. Early Han scholars have realized this problem. Dong Zhongshu, the most famous Confucian in the Western Han Dynasty, expressed his feelings in his famous book Chun Chun Qiu Lu. In modern times, even the well-known Confucian scholars in Confucianism, Confucianism and Admiration also admitted that reading the Book of Songs, the Shangshu, and other ancient books could pass through No. Because of this, so the doctrine of exegesis and annotation arises, which undoubtedly helps the reader. Another problem also arises: for some ancient writings that are difficult to be solved, the commentators are also inevitably “the benefactor sees the benevolence, the wise seeks the wisdom of the benevolent” and even the “ ”Case.