錢牧齋在詩學論述上的「立」與「破」，旗幟極為鮮明，造成「功」、「過」 兩極化的評價，亦為錢牧齋所不避忌。而錢牧齋的詩學理論與詩歌創作，實是 錨定杜甫而開展的，吳梅村指其「深心學杜」，王漁洋亦稱「源於杜陵」而另有 其面目，近人郭紹虞《中國文學批評史》更直指其「以杜詩學為詩學」。惟錢牧 齋藉由「摧陷廓清」以「存杜陵面目」的學杜徑路，其詩學譜系乃建立在善／ 不善學杜與學／不學杜的對照與論爭上，並依詩人主體的不同際遇而採浮動性 建構，更因其所引發的敵意環境，爭議始終不斷，反而模糊了焦點。本文擬透 過錢牧齋對「學杜」與「注杜」的堅持，嘗試以儒佛雙拈的詩學譜牒觀，分別 從「不善學杜的譜系：徒具形式與但見方隅」、「善學杜的詩學譜系：回歸情志 與轉益多師」兩個面向加以闡釋，並舉錢牧齋以創作形塑理論的學杜實踐為佐 證，期能跳脫功過是非的紛爭，探討錢牧齋論學杜在建構詩學譜系上的意義。

Qian Qianyi（錢謙益）made a great foundation and also a breakthrough in the genealogy of poetics. Some critics praised the foundation he made, but some considered his breakthrough as a sin. Qian Qianyi never put this criticism in mind. His poetics and poetry inherit Du-Fu, and then develop on it. Wu Mei Cun（吳梅村） states “He learned from Du-Fu with all his heart”. Wang Yu Yang（王漁洋）also said “Originates from Du-Fu ” and also has his own statement. Guo Shao Yu（郭紹虞） even mentioned “He considers Du Shi Xue（杜詩學）as poetics” in The history of Chinese literary criticism. In fact, Qian Qianyi（錢謙益）’s genealogy of poetics was constructed on the comparison and debate between good/not good at learning from Du-Fu and learning/not learning Du-Fu, while picking the floatable construction according to the poet main body's different fortune. However, the focal point was blurred owing to his initiation of the hostility environment which disputed unceasingly. In this paper, the Qian Qianyi（錢謙益）’s statement in learning Du- Fu and interpreting Du-Fu were discussed. From the perspectives of “The genealogy between not good／good at learning from Du-Fu”, the author tried to combine Confucius and Buddhism in the genealogy of poetics, and took Qian Qianyi（錢謙益）’s practices of poetics debate on learning Du-Fu into consideration. In this way, it is possible to keep out of the dispute of the merit and mistake of Qian Qianyi（錢 謙益）’s statement, and finally study the meaning which he presents in the discourse of learning Du-Fu on the construction of genealogy of poetics.

杜甫;錢謙益;學杜;詩學譜系

Du Fu（杜甫）;Qian Qianyi（錢謙益）;learning Du Fu;genealogy of poetics