本文討論楊伯峻《春秋左傳注》釋《左傳》襄公時期五則有待商榷字詞。（一）「組甲」：前賢釋「組甲」、「被練」皆人員所著甲衣，唯前者身分尊於後者。《左傳》言楚軍兵車「用革」，又屢見革車、甲車，知兵車亦可敷以革甲。「組」為以絲織成之帶，依《周禮》知其可飾於車乘，則「組甲」應解為「覆以甲革而飾以組帶之兵車」。（二）「丈城」：學者或謂「丈」乃「女」、「大」誤字，然《春秋左傳注》以為無據。《左傳》載「巡城」有巡視[土葉]、陴與高厚城基之大城二種，「丈」可引申為「大」，「丈城」即「大城」，正與[土葉]、陴對舉。（三）「悼棄」：「悼」有釋為「傷悼」、讀為「卓」而訓作「遠」、借「悼」為「逃」三說，《春秋左傳注》以為皆可通。「悼棄」釋為「遠棄」可徵諸先秦典籍，當從第二說為確。（四）「不相能」：《說文解字》謂「忍，能也」；《釋名》言「能，該也」；《方言》云「該」有「咸」義，「忍」、「能」、「該」有兼備、包容之意。又先秦古籍釋「耐」為「能」，且「能」、「耐」又見異文，而「耐」又有「忍」義；知「不相能」可讀為「不相忍」，謂不能相互忍讓包容。（五）「官次」：《左傳》名詞之「次」專指居處之地，未涉及職官或職司內容，「官次」指今日所言辦公處所，《春秋左傳注》釋「官次」為「官職」、「職位」不可從。

This article takes the reign of Lǔ Xiāng Gōng (575 B.C. - 542 B.C.) in Zuo Zhuan as the scope, and discusses the five notes of Yáng Bó-jùn’s “Chun Qiu Zuo Zhuan Zhu” (hereinafter referred to as “Zuo Zhuan Zhu”) that need to be discussed more. 1. The term “zǔ jiǎ”: Elder scholars interpreted “zǔ jiǎ” and “pī liàn” as a suit of armor. The difference between these two is the person who wore “zǔ jiǎ” was much well-respected than “pī liàn”. The military chariots of Chǔ State were “yòng gé” (to equip with rhino skins). There were two kind of military chariots that could be read so often in Zuo Zhuan, and they were “gé chē” (the chariots which were equipped with rhino skins) and “jiǎ chē” (the chariots which were equipped with armor). So it is so easy to find that military chariots could also be equipped with rhino skins. The word “zǔ” refers to a belt woven with silk. According to the “Zhou Li”, “zǔ jiǎ” can be decorated in chariots, thus it should be interpreted as a military chariot equipped with rhino skin and decorated with a silk belt. 2. The term “zhàng (丈) chéng”: Scholars may say that “zhàng(丈)” is wrongly written words of “female (女)” or “big (大)”. However, Yáng Bó-jùn thought that there was no evidence. There were two types of “xún chéng” (battlements). One was “dié” (short battlement) & “pí” (parapet) and the other was tall battlement or city wall. The word “zhàng(丈)” could be also interpreted as “big (大)”, therefore, “zhàng chéng (丈城)” is “dà chéng (大城)”. These two nouns are with the opposite meaning to “dié” & “pí”. 3. The term “dào qì”: There are three meanings of the word “dào”. The first is to mourn; the second is to go far away; the third is to escape, and all of these above are reasonable in “Zuo Zhuan Zhu”. According to the pre-Qin classics, there were some clues to prove that “dào qì” could be interpreted as “yuǎn qì”; therefore, the second meaning might be the best for “dào”. 4. The phrase “bù xiāng néng”: According to three classics “Shuō Wén Jiě Zì”, “Shì Míng” and “Fāng Yán”, the word “néng” could be interpreted as “rěn”, “néng” and “gāi”; moreover, the meaning of it is to have both political integrity & ability and to be able to tolerate people. Based on pre-Qin classics, the words “nài” and “néng” have similar meanings to each other. Besides, the words “nài” and “rěn” also have similar meanings to each other. Thus, the phrase “bù xiāng néng” could be interpreted as “bù xiāng rěn”, and the meaning of it is people who cannot tolerate to each other. 5. The term “guān cì”: The word “cì” only means residence in Zuo Zhuan. It is irrelevant to neither officials nor official functions. The term “guān cì” is actually an office today. So Yáng Bó-jùn said that “guān cì” is official rank or official position is not reasonable.