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jī","variant_notes":[]}],"translation":"元和时期的皇帝天生拥有神武的英姿，可与上古的轩辕、伏羲相比。\n他立下誓言，要洗刷历代帝王蒙受的耻辱，在皇宫坐镇，接受四方外族的朝贡。\n淮西的叛贼作乱已有五十年，世代割据一方。\n他们依仗自身势力强横，不占据山河险阻，反倒在平地割据称霸；还妄想凭借武力违抗天命，公然反叛朝廷。\n圣明的君主得到贤相裴度，叛贼试图暗杀却未能得逞，自有神灵在一旁庇佑。\n裴度腰挂宰相印信，统领军队奔赴前线，天子的军旗在寒风中高高飘扬。\n麾下得力的将领有李武、古通等人，仪曹外郎担任书记随军出征。\n还有智勇兼备的行军司马韩愈，十四万大军如龙腾虎跃般冲锋陷阵。\n官军攻下蔡州，擒获叛贼后献俘太庙，功勋盖世，皇上也施以无尽恩典。\n天子评定裴度功劳居首，下令让韩愈撰写赞颂的文辞。\n韩愈在朝堂跪拜行礼接受诏命，表示自己能胜任撰写歌功文章的职责。\n历来这类撰文都推崇文笔高超的名家，本不属于属官的职责。\n但自古有当仁不让的古训，韩愈便欣然领受了皇帝的旨意。天子听了他的言辞，连连点头十分赞许。\n韩公退朝后斋戒沐浴，在小阁中端坐，饱蘸浓墨挥笔创作。\n他斟酌《尧典》《舜典》的古雅文辞，借鉴《清庙》《生民》的庄重笔法。\n一篇雄文风格独特，在朝见时铺展在宫殿台阶之上。\n他上表称“臣韩愈冒死呈览”，歌颂圣君贤相的功绩，准备将文字刻在石碑之上。\n石碑高三丈，字迹大如斗，由灵鳌背负，螭龙环绕碑身。\n文辞奇特意境深远，世俗之人难以理解；于是有人向皇帝进谗言，污蔑这篇碑文偏私失实。\n皇帝下令用百尺长绳拉倒韩碑，再用粗砂大石磨去碑上字迹。\n可韩公文章的浩然正气无法磨灭，早已深入世人心中。\n就像汤盘孔鼎上的铭文，古器虽早已不复存在，文辞却在世间永久流传。\n啊，圣君与贤相的不朽功勋，在人间彰显，无比辉煌。\n韩公的碑文若不能流传百代，宪宗的帝业，又怎能与三皇五帝的功业相承接！\n我甘愿抄写一万遍、吟诵一万遍，哪怕口角泛出白沫，右手磨出厚茧也在所不惜！\n只求此文流传千秋万代，成为封禅祭天的玉检、明堂之中万世流传的基石。","translation_lines":["元和时期的皇帝天生拥有神武的英姿，","可与上古的轩辕、伏羲相比。","他立下誓言，要洗刷历代帝王蒙受的耻辱，","在皇宫坐镇，接受四方外族的朝贡。","淮西的叛贼作乱已有五十年，","世代割据一方。","他们依仗自身势力强横，不占据山河险阻，反倒在平地割据称霸，","还妄想凭借武力违抗天命，公然反叛朝廷。","圣明的君主得到贤相裴度，","叛贼试图暗杀却未能得逞，自有神灵在一旁庇佑。","裴度腰挂宰相印信，统领军队奔赴前线，","天子的军旗在寒风中高高飘扬。","麾下得力的将领有李武、古通等人，","仪曹外郎担任书记随军出征。","还有智勇兼备的行军司马韩愈，","十四万大军如龙腾虎跃般冲锋陷阵。","官军攻下蔡州，擒获叛贼后献俘太庙，","功勋盖世，皇上也施以无尽恩典。","天子评定裴度功劳居首，","下令让韩愈撰写赞颂的文辞。","韩愈在朝堂跪拜行礼接受诏命，","表示自己能胜任撰写歌功文章的职责。","历来这类撰文都推崇文笔高超的名家，","本不属于属官的职责。","但自古有当仁不让的古训，","韩愈便欣然领受了皇帝的旨意。天子听了他的言辞，连连点头十分赞许。","韩公退朝后斋戒沐浴，在小阁中端坐，","饱蘸浓墨挥笔创作。","他斟酌《尧典》《舜典》的古雅文辞，","借鉴《清庙》《生民》的庄重笔法。","一篇雄文风格独特，在朝见时铺展在宫殿台阶之上，","他上表称“臣韩愈冒死呈览”。","歌颂圣君贤相的功绩，","准备将文字刻在石碑之上。","石碑高三丈，字迹大如斗，","由灵鳌背负，螭龙环绕碑身。","文辞奇特意境深远，世俗之人难以理解，","于是有人向皇帝进谗言，污蔑这篇碑文偏私失实。","皇帝下令用百尺长绳拉倒韩碑，","再用粗砂大石磨去碑上字迹。","可韩公文章的浩然正气无法磨灭，","早已深入世人心中。","就像汤盘孔鼎上的铭文，","古器虽早已不复存在，文辞却在世间永久流传。","啊，圣君与贤相的不朽功勋，","在人间彰显，无比辉煌。","韩公的碑文若不能流传百代，","宪宗的帝业，又怎能与三皇五帝的功业相承接。","我甘愿抄写一万遍、吟诵一万遍，","哪怕口角泛出白沫，右手磨出厚茧也在所不惜。","只求此文流传千秋万代，","成为封禅祭天的玉检、明堂之中万世流传的基石。"],"annotations":[{"id":1,"term":"元和","explanation":"唐宪宗年号"},{"id":2,"term":"轩、羲","explanation":"轩辕、伏羲氏，代表三皇五帝"},{"id":3,"term":"列圣","explanation":"前几位皇帝"},{"id":4,"term":"法宫","explanation":"君王主事的正殿"},{"id":5,"term":"四夷","explanation":"泛指四方边地"},{"id":6,"term":"淮西有贼","explanation":"指盘踞蔡州的藩镇势力"},{"id":7,"term":"封狼","explanation":"大狼"},{"id":8,"term":"貙、罴","explanation":"野兽，喻指叛将"},{"id":9,"term":"都统","explanation":"招讨藩镇的军事统帅"},{"id":10,"term":"天王旗","explanation":"皇帝仪仗的旗帜"},{"id":11,"term":"愬武古通","explanation":"愬，李愬；武，韩公武；古，李道古；通，李文通，四人皆裴度手下大将"},{"id":12,"term":"仪曹外郎","explanation":"礼部员外郎李宗闵"},{"id":13,"term":"行军司马","explanation":"指韩愈"},{"id":14,"term":"虎貔","explanation":"猛兽"},{"id":15,"term":"蔡","explanation":"蔡州"},{"id":16,"term":"贼","explanation":"指叛将吴元济"},{"id":17,"term":"无与让","explanation":"即无人可及"},{"id":18,"term":"不訾","explanation":"即“不赀”，不可估量"},{"id":19,"term":"日可麾","explanation":"用鲁阳公与韩人相争援戈挥日的典故"},{"id":20,"term":"度","explanation":"裴度"},{"id":21,"term":"从事","explanation":"州郡官自举的僚属"},{"id":22,"term":"愈","explanation":"韩愈"},{"id":23,"term":"为辞","explanation":"指撰《平淮西碑》"},{"id":24,"term":"稽首","explanation":"叩头"},{"id":25,"term":"蹈且舞","explanation":"指古代臣子朝拜皇帝时手舞足蹈的一种礼节"},{"id":26,"term":"金石刻画","explanation":"指为钟鼎石碑撰写铭文"},{"id":27,"term":"大手笔","explanation":"指撰写国家重要文告的名家"},{"id":28,"term":"职司","explanation":"指掌管文笔的翰林院"},{"id":29,"term":"屡颔天子颐","explanation":"使皇帝多次点头称赞"},{"id":30,"term":"公","explanation":"指韩愈"},{"id":31,"term":"斋戒","explanation":"沐浴更衣"},{"id":32,"term":"濡染","explanation":"浸沾"},{"id":33,"term":"点窜、涂改","explanation":"运用的意思"},{"id":34,"term":"尧典、舜典","explanation":"《尚书》中篇名"},{"id":35,"term":"清庙、生民","explanation":"《诗经》中篇名"},{"id":36,"term":"破体","explanation":"指文能改变旧体，另一说为行书的一种"},{"id":37,"term":"丹墀","explanation":"宫中红色台阶"},{"id":38,"term":"昧死","explanation":"冒死，上书用谦语"},{"id":39,"term":"圣功","explanation":"指平定淮西的战功"},{"id":40,"term":"灵鳌","explanation":"驭负石碑的，形似大龟"},{"id":41,"term":"蟠以螭","explanation":"碑上所刻盘绕的龙类饰纹"},{"id":42,"term":"喻","explanation":"领悟，理解"},{"id":43,"term":"谗","explanation":"进言诋毁"},{"id":44,"term":"拽","explanation":"用力拉"},{"id":45,"term":"磨治","explanation":"指磨去碑上的刻文"},{"id":46,"term":"斯文","explanation":"此文"},{"id":47,"term":"若","explanation":"像"},{"id":48,"term":"元气","explanation":"无法消毁的正气"},{"id":49,"term":"汤盘","explanation":"商汤浴盆，《史记正义》：“商汤沐浴之盘而刻铭为戒”"},{"id":50,"term":"孔鼎","explanation":"孔子先祖正考夫鼎"},{"id":51,"term":"相与","explanation":"相互"},{"id":52,"term":"赫","explanation":"显耀"},{"id":53,"term":"淳熙","explanation":"鲜明的光泽"},{"id":54,"term":"书","explanation":"抄写"},{"id":55,"term":"胝","explanation":"因磨擦而生厚皮，俗称老茧"},{"id":56,"term":"明堂基","explanation":"明堂的基石"},{"id":57,"term":"曷","explanation":"何，怎么"}],"appreciation":"这首诗本质上是一则历史叙事，完整记录了元和十二年（公元817年）的一段史实：宰相裴度率军平定淮西叛乱，而率先攻破蔡州、生擒叛首吴元济的是大将李愬。宪宗皇帝下令让韩愈撰写《平淮西碑》，韩愈在碑文中重点突出了裴度贯彻皇命、运筹帷幄的主导作用，这一写法引发了李愬的不满。李愬的妻子（唐安公主之女）入宫向宪宗哭诉碑文失实，宪宗随即命翰林学士段文昌重新撰写碑文，两篇碑文的观点截然不同。 全诗的核心主旨，是记叙韩愈撰写《平淮西碑》的完整经过，同时极力推崇该碑文的典雅文风与内在价值。诗歌情意真挚深厚，笔力雄健有力，叙议结合，其艺术风格明显受到韩愈《石鼓歌》的影响。清人屈复在《玉溪生诗意》中曾评价此诗：“生硬中饶有古意，甚似昌黎而清新过之。” 值得注意的是，韩愈所撰的《平淮西碑》态度十分公允，既没有埋没李愬雪夜破城、生擒叛贼的赫赫战功，也没有过分渲染裴度的功绩。李商隐之所以极力推崇这篇碑文，本质上是认同韩愈的这一公允观点。 李商隐在诗中对韩愈的观点完全认同，既强烈抒发了对《韩碑》被磨去字迹的愤慨之情，也满怀热情地歌颂了这篇碑文的价值。这首诗虽以叙述为主，却笔力矫健、情感充沛，其中不少名句至今仍被世人广为传诵。","analysis":"《韩碑》是一首七言古诗。诗人在诗中赞同韩愈《平淮西碑》的观点，主张加强中央集权，对平叛统一予以高度的评价，认为国家的治乱主要归结于宰相的政绩。这首诗气势雄健，有条不理地叙事、议论，诗中高度赞扬了宰相裴度的丰功伟绩，含蓄地批判了李愬自私自利的行为。","background":"宪宗元和十二年（817），宰相裴度率兵平定淮西，但首先破蔡州生擒叛者吴元济的是大将李愬。宪宗命韩愈撰《平淮西碑》时，韩主要是突出了裴度在执行宪宗旨意后的运筹帷幄，引起李愬不满。愬妻（唐安公主之女）进宫诉说碑文不实，宪宗就命翰林学士段文昌重新撰文勒石，观点迥然不同。李商隐是完全赞同韩愈观点的。","author_bio":"李商隐（约813年—约858年），字义山，号玉谿生，又号樊南生，原籍怀州河内（今河南沁阳市）人，后随祖辈移居荥阳（今河南省郑州市），晚唐时期诗人。他擅长诗歌写作，骈文文学价值也很高，是晚唐最出色的诗人之一，和杜牧合称“小李杜”，与温庭筠合称为“温李”，因诗文与同时期的段成式、温庭筠风格相近，且三人都在家族里排行第十六，故并称为“三十六体”。其诗构思新奇，风格秾丽，尤其是一些爱情诗和无题诗写得缠绵悱恻，优美动人，广为传诵。但部分诗歌过于隐晦迷离，难于索解，至有“诗家总爱西昆好，独恨无人作郑笺”之说。因处于牛李党争的夹缝之中，一生很不得志。死后葬于家乡沁阳（今河南焦作市沁阳与博爱县交界之处）。作品收录为《李义山诗集》。","filter_tags":["唐诗三百首","叙事","咏史"],"canonical_url":"http://www.guwendao.net/shiwenv.aspx?id=7c8b773e0ca1","audio":{"recite":["/audio/7c8b773e0ca1/gushiwen_1.mp3"],"translation":["/audio/7c8b773e0ca1/fanyi_1.mp3"],"appreciation":["/audio/7c8b773e0ca1/shangxi_1.mp3","/audio/7c8b773e0ca1/shangxi_2.mp3","/audio/7c8b773e0ca1/shangxi_3.mp3"]},"weather_binding":{"primary_weather":"wind","intensity":2,"time_of_day":"unknown","lighting":"diffuse","wind":"strong","temperature":"cold","visibility":"unknown","surface":"unknown","extraction_method":"explicit","evidence":[{"source":"text","quote":"阴风惨澹天王旗","role":"primary"}],"confidence":"high","weather_sequence":null,"notes":"阴风惨澹描写裴度出师场景，阴冷大风使旗色惨澹；誓将上雪之雪为洗雪之意，非天气。","review_status":"pending"},"appreciation_versions":[{"version_name":"文本细读版","title":"以史为诗：四十句怎样写成一篇诗体史传","body":"## 一、核心判断\n\n读《韩碑》最常见的错位，是把它当一首李商隐式的咏史诗来期待——曲折、低迴、雕章琢句。可这首诗一开卷就告诉读者，它根本不打算写李商隐惯常的内心哀怨，它要写一段完整的国史。四十句二百八十字，记元和十二年平淮西、记韩愈撰《平淮西碑》、记碑被磨平、记作者议论，是一篇以七言古诗形式写成的「诗体史传」。我在这篇赏析里要讨论的，正是这种「以史笔为诗笔」的叙事结构——它不是抒情，而是仿韩愈《石鼓歌》一韵到底地写史。\n\n## 二、从关键诗句进入\n\n先看全诗的脊柱：「点窜《尧典》《舜典》字，涂改《清庙》《生民》诗」。\n\n「点窜」「涂改」字面都是修改，可在这里不是修改，是化用。韩愈写碑文，把《尚书》里的《尧典》《舜典》和《诗经》里的《清庙》《生民》这些夏商周三代歌功颂德的典谟，揉进自己的文章里。这是韩愈「以文为诗」「以经为文」的一贯笔法，也是这首诗写韩愈的核心动作——他不是在写一篇普通的颂文，他是在替这个朝代续上三代典谟的血脉。\n\n顺着这一句往下，「文成破体书在纸」。「破体」有两种讲法，一种是行书字体，笔势龙飞凤舞、笔从未停；一种是打破当时习以为常的文体、别拘一格。两解并行，都是夸赞笔力。无论取哪一解，韩愈的碑文都是一次文体的破局。\n\n## 三、诗意如何转深\n\n把这三句放回全篇的结构里看，叙事骨架就清楚了。\n\n前二十四句是叙事的开端与展开：「元和天子神武姿」起笔定宪宗为元和中兴之主；「淮西有贼五十载」铺陈割据之久的反常——「不据山河据平地」，淮西地处中原平原，本无山河之险，却凭强军割据，嚣张到「长戈利矛日可麾」；接着「帝得圣相相曰度」转入裴度遇刺不死、以宰相亲统十四万大军；「行军司马智且勇」点出韩愈随军出征——这是后文撰碑资格的伏笔；「入蔡缚贼献太庙」收束战事，李愬雪夜破蔡、生擒吴元济。\n\n接着八句「帝曰汝度功第一，汝从事愈宜为辞」转入写碑：皇上点韩愈撰文，韩愈「拜稽首蹈且舞」接旨，自陈「金石刻画臣能为」，并补一句「此事不系于职司」——国家大功的碑文不由翰林学士那种日常起草部门负责，须由当朝文豪执笔。这是韩愈「当仁不让」的自负，也是接旨的姿态。「公退斋戒坐小阁，濡染大笔何淋漓」以下四句写撰碑的郑重——焚香沐浴、濡笔淋漓、化用三代典谟、破体成文。\n\n接着四句是叙事的高潮与翻转：「碑高三丈字如斗，负以灵鳌蟠以螭」把碑写得华丽庄严；「句奇语重喻者少，谗之天子言其私」陡然一转——文字太深奥、理解者太少，李愬妻入宫诉碑文「言其私」；「长绳百尺拽碑倒，粗砂大石相磨治」——十米高碑被长绳拽倒，碑文被粗砂磨平。\n\n到这一步，叙事已经收束，现实层面是彻底的失败。\n\n可后八句「公之斯文若元气」以下，李商隐本人出场议论，把这块被磨平的碑重新立起来——文章已经像先天元气一样被人吸入五脏六腑，磨碑毁器毁不掉文字。这是全诗真正的发动机：前篇叙事是铺垫，末段议论才是李商隐要说的。\n\n## 四、必要考据\n\n- 元和十二年（817）十月十五夜，李愬雪夜袭蔡州，十七日擒吴元济。碑文撰于元和十三年，韩愈时为行军司马随裴度出征，故亲历其事。\n- 「訾」通「赀」（上词下贝），估量。「恩不訾」指皇帝赏赐不可估量，非「诋毁」义。\n- 「职司」指翰林学士。李白曾做供奉翰林，平日替皇帝起草诏书、回文，但国家大功的碑文须由当朝文豪执笔，这是唐代政治文化的一种特殊授权。\n- 「灵鳌蟠以螭」：灵鳌=碑趺的大龟，螭=碑首龙形纹路，皆为碑制常规装饰，非诗人想象。\n- 「汤盘孔鼎」：商汤沐浴之盘与孔子祖先正考父之鼎，皆有铭文，器物虽不存，铭文因典籍流传——这是李商隐末段议论的典源。\n- 重撰碑文者，据《旧唐书·韩愈传》《资治通鉴》卷二四〇，为翰林学士段文昌；穆宗长庆间，李愬部将石孝忠又推倒段文昌碑，请复韩愈碑文。诗中未明言段文昌，但「谗之天子言其私」即指此一段碑文之争。\n\n## 五、比较与定位\n\n可以拿韩愈《石鼓歌》做对照。两首诗都是七言古诗、一韵到底，都以「金石」为题，都以古文字的传承为隐主题。但韩愈写石鼓是怀古——石鼓文久已无人能识，他借石鼓感叹文字之衰；李商隐写韩碑是介入现实——碑文刚立起就被磨平，他借这块碑争文章之不灭。一个向后看，一个向当下看；一个是哀史，一个是辩史。这正是李商隐「仿」韩愈而仍能立自己的地方。\n\n## 六、总评\n\n《韩碑》四十句二百八十字的体量，在李商隐集中是少见的。它之所以这么长，是因为它不写情绪，而写事件——写一段从元和立志到碑被磨平、再到文章不灭的完整史脉。「点窜《尧典》《舜典》字，涂改《清庙》《生民》诗」是这首诗的诗眼，也是它对自己笔法的自陈：仿韩愈《石鼓歌》的「以史笔为诗笔」，仿的不是腔调，是把诗当成史来写的野心。读这首诗若只看见「李商隐也会写雄健一路」，就把它读浅了；它真正做的是用四十句七言古诗，把一段几乎被磨掉的国史重新刻进文字里。","assets":{"poem_id":"7c8b773e0ca1","title":"韩碑","version_name":"文本细读版","appreciation_title":"以史为诗：四十句怎样写成一篇诗体史传","author":"李商隐","dynasty":"唐代","poem_text":"元和天子神武姿，彼何人哉轩与羲。\n誓将上雪列圣耻，坐法宫中朝四夷。\n淮西有贼五十载，封狼生貙貙生罴。\n不据山河据平地，长戈利矛日可麾。\n帝得圣相相曰度，贼斫不死神扶持。\n腰悬相印作都统，阴风惨澹天王旗。\n愬武古通作牙爪，仪曹外郎载笔随。\n行军司马智且勇，十四万众犹虎貔。\n入蔡缚贼献太庙，功无与让恩不訾。\n帝曰汝度功第一，汝从事愈宜为辞。\n愈拜稽首蹈且舞，金石刻画臣能为。\n古者世称大手笔，此事不系于职司。\n当仁自古有不让，言讫屡颔天子颐。\n公退斋戒坐小阁，濡染大笔何淋漓。\n点窜《尧典》《舜典》字，涂改《清庙》《生民》诗。\n文成破体书在纸，清晨再拜铺丹墀。\n表曰臣愈昧死上，咏神圣功书之碑。\n碑高三丈字如斗，负以灵鳌蟠以螭。\n句奇语重喻者少，谗之天子言其私。\n长绳百尺拽碑倒，粗砂大石相磨治。\n公之斯文若元气，先时已入人肝脾。\n汤盘孔鼎有述作，今无其器存其辞。\n呜呼圣王及圣相，相与烜赫流淳熙。\n公之斯文不示后，曷与三五相攀追。\n愿书万本诵万遍，口角流沫右手胝。\n传之七十有二代，以为封禅玉检明堂基。","source_url":"https://www.bilibili.com/video/BV1T54y147W1","skill":"appreciate-tangshi","generated_at":"2026-07-01T19:41:34+00:00","public_dir":"/appreciation/7c8b773e0ca1","article_path":"/appreciation/7c8b773e0ca1/version-faaa2f1f1e.md","metadata_path":"/appreciation/7c8b773e0ca1/version-faaa2f1f1e.metadata.json","transcript_path":"/appreciation/7c8b773e0ca1/version-faaa2f1f1e.transcript.md","review_path":""},"source":{"type":"bilibili","url":"https://www.bilibili.com/video/BV1T54y147W1","transcript_file":"skill/appreciate_tangshi/bilibili/韩碑/BV1T54y147W1/merged_transcript.md"},"review":"","source_url":"https://www.bilibili.com/video/BV1T54y147W1","generated_at":"2026-07-01T19:41:34+00:00"},{"version_name":"兴发感动版","title":"兴发感动：一块被磨平的碑为什么反而入人肝脾","body":"## 一、核心判断\n\n读《韩碑》最容易记住的画面是「长绳百尺拽碑倒，粗砂大石相磨治」——一块三丈高、字如斗、灵鳌鳌驮、螭龙盘的大碑，被长绳拽倒在地，又被粗砂大石磨去字迹。这是现实层面彻底的失败：文章写成了，碑立起来了，又被推倒了，磨平了。可诗没有停在这里。后八句李商隐突然出场，用一个「吸入五脏六腑」的身体意象，把这块被磨平的碑重新立起来——「公之斯文若元气，先时已入人肝脾」。我在这篇赏析里要讨论的，正是这种由挫败到不灭的兴发机制——它是这首诗最深的动人之处，也是李商隐在这首雄健诗里仍藏住的、属于他自己的兴发方式。\n\n## 二、从关键诗句进入\n\n「公之斯文若元气，先时已入人肝脾」是全诗的引擎。\n\n「斯文」就是韩愈那篇被磨平的碑文。「元气」是中医的说法，先天之气——人未生而有、入身而不出的那口气。李商隐没有说「这篇文章写得真好」，也没有说「这篇文章将来一定会被平反」，他说的是：这篇文章一经写出，就像一口气被人吸进了五脏六腑，再也呼不出来了。这是一个身体的意象，不是一个评价。文章不再是一篇纸上的文字，它已经进入读者的血肉，磨碑毁器毁不掉。\n\n「入人肝脾」四个字尤其值得停一停。中医讲五脏六腑，肝藏血、脾主运化，都是身内最深处的器官。一篇文章被读者「吸入」到肝脾这种深处的脏器里，等于说它已经成为身体的一部分，外力再也取不出来。这种说法把文章的流传从「纸面—碑石」的物理层面，挪到了「血肉—呼吸」的身体层面。这正是「兴发感动」的极致：感动不是心里一动，是身体先动了。\n\n## 三、诗意如何转深\n\n跟着这个身体意象往下走，李商隐把自己也写进了身体。\n\n「愿书万本诵万遍，口角流沫右手胝」——他要抄碑文一万遍，抄到右手磨出老茧；他要诵碑文一万遍，诵到嘴角流出口沫。这是李商隐本人对「入人肝脾」的回应：既然文章已经进入五脏六腑，那就用身体再去把它流传下去。「口角流沫」是诵读到极度的生理反应，「右手胝」是抄写到极度的生理印记。这两个细节，把抽象的「文章不灭」落到了具体的身体代价上。\n\n这种身体化的兴发，是这首诗最特别的地方。李商隐平时写《无题》《锦瑟》，惯用「身无彩凤双飞翼」「此情可待成追忆」那种心灵化的、迂回的、雕章琢句的兴发。可在这首诗里，他改用肝脾、口沫、手茧——这是韩愈式的雄健，也是李商隐在借韩愈的笔法时把自己身体也搭进去的姿态。\n\n## 四、必要考据\n\n- 元和十二年（817）十月十五夜，李愬雪夜袭蔡州，十七日擒吴元济。元和十三年，宪宗命韩愈撰《平淮西碑》。碑成不久，李愬妻（唐安公主之女）入宫诉碑文「言其私」，宪宗命磨碑重撰。\n- 「公之斯文若元气」之「元气」：中医与道家概念，指先天之气、生命本原。此处取「吸入五脏六腑不可复出」的身体化义。\n- 「汤盘孔鼎有述作，今无其器存其辞」：商汤沐浴之盘上有铭文，孔子祖先正考父之鼎上有铭文。器物虽已不存（商汤盘距唐代约两千年，孔鼎约一千多年），铭文因典籍记载流传至今。这是李商隐为「磨碑毁不掉文章」找的史前先例。\n- 「传之七十有二代，以为封禅玉检明堂基」：典出《史记·封禅书》「古者封泰山禅梁父者七十二家」。封禅玉检是封禅时封玉匮的玉检，明堂基是明堂的地基——皆是与天地同寿之物。李商隐要把韩愈碑文升到这种与天地同寿的位置。\n- 重撰碑文者为翰林学士段文昌（据《旧唐书·韩愈传》《资治通鉴》卷二四〇），穆宗长庆间李愬部将石孝忠又推倒段文昌碑，请复韩愈碑文。诗未明言段文昌，但李商隐写诗时大约知道此后续。\n\n## 五、比较与定位\n\n可以拿李商隐自己的《锦瑟》做对照。同一位诗人，《锦瑟》写「此情可待成追忆，只是当时已惘然」——情感留在心灵层面，迂回、迷惘、雕琢；《韩碑》末段写「口角流沫右手胝」——情感落到身体层面，直白、雄健、不惜代价。两种兴发方式都属于李商隐，但《韩碑》这一种更罕见，是他在追摹韩愈时被韩愈逼出来的另一面。\n\n更能照亮本诗的对照，是「汤盘孔鼎」一句里的史前先例。商汤盘距唐两千年，孔鼎距唐一千年——这两个器物在唐代早已不存在，但它们的铭文因为被人抄进典籍，反而流传到唐。李商隐用这两个先例告诉读者：碑可以被磨，器可以被毁，但只要文字被「吸入人肝脾」、被「书万本诵万遍」，文章就比器物更长寿。这是「碑倒磨治」的现实失败在史前先例里被翻转的逻辑。\n\n## 六、总评\n\n《韩碑》的兴发机制不在前 32 句的叙事，而在后 8 句的翻转——把一块被磨平的碑，用「入人肝脾」的身体意象重新立起来。这种由挫败到不灭的翻转，是李商隐在这首雄健诗里仍藏住的、属于他自己的兴发方式。他不写「文章不灭」的抽象论断，只写抄到右手磨茧、读到嘴角流沫——把抽象的不灭落到具体的身体代价上。这首诗之所以动人，不在它写了一场战役、一块碑、一段史，而在它写了一个写作者用身体为文章流传付出的代价。","assets":{"poem_id":"7c8b773e0ca1","title":"韩碑","version_name":"兴发感动版","appreciation_title":"兴发感动：一块被磨平的碑为什么反而入人肝脾","author":"李商隐","dynasty":"唐代","poem_text":"元和天子神武姿，彼何人哉轩与羲。\n誓将上雪列圣耻，坐法宫中朝四夷。\n淮西有贼五十载，封狼生貙貙生罴。\n不据山河据平地，长戈利矛日可麾。\n帝得圣相相曰度，贼斫不死神扶持。\n腰悬相印作都统，阴风惨澹天王旗。\n愬武古通作牙爪，仪曹外郎载笔随。\n行军司马智且勇，十四万众犹虎貔。\n入蔡缚贼献太庙，功无与让恩不訾。\n帝曰汝度功第一，汝从事愈宜为辞。\n愈拜稽首蹈且舞，金石刻画臣能为。\n古者世称大手笔，此事不系于职司。\n当仁自古有不让，言讫屡颔天子颐。\n公退斋戒坐小阁，濡染大笔何淋漓。\n点窜《尧典》《舜典》字，涂改《清庙》《生民》诗。\n文成破体书在纸，清晨再拜铺丹墀。\n表曰臣愈昧死上，咏神圣功书之碑。\n碑高三丈字如斗，负以灵鳌蟠以螭。\n句奇语重喻者少，谗之天子言其私。\n长绳百尺拽碑倒，粗砂大石相磨治。\n公之斯文若元气，先时已入人肝脾。\n汤盘孔鼎有述作，今无其器存其辞。\n呜呼圣王及圣相，相与烜赫流淳熙。\n公之斯文不示后，曷与三五相攀追。\n愿书万本诵万遍，口角流沫右手胝。\n传之七十有二代，以为封禅玉检明堂基。","source_url":"https://www.bilibili.com/video/BV1T54y147W1","skill":"appreciate-tangshi","generated_at":"2026-07-01T19:42:12+00:00","public_dir":"/appreciation/7c8b773e0ca1","article_path":"/appreciation/7c8b773e0ca1/version-a0fc1592c3.md","metadata_path":"/appreciation/7c8b773e0ca1/version-a0fc1592c3.metadata.json","transcript_path":"/appreciation/7c8b773e0ca1/version-a0fc1592c3.transcript.md","review_path":""},"source":{"type":"bilibili","url":"https://www.bilibili.com/video/BV1T54y147W1","transcript_file":"skill/appreciate_tangshi/bilibili/韩碑/BV1T54y147W1/merged_transcript.md"},"review":"","source_url":"https://www.bilibili.com/video/BV1T54y147W1","generated_at":"2026-07-01T19:42:12+00:00"},{"version_name":"唐诗气象版","title":"唐诗气象：晚唐诗人对中唐元和气象的追摹","body":"## 一、核心判断\n\n李商隐一生给人留下的印象，是《无题》《锦瑟》里那种「春蚕到死丝方尽」「此情可待成追忆」的曲折低迴、雕章琢句，是晚唐衰飒气质最纯粹的代表。可《韩碑》一开卷就不对劲——「元和天子神武姿，彼何人哉轩与羲」——这是颂体，是雄健，是韩愈《石鼓歌》的笔路。这首诗写于晚唐，写的却是中唐元和气象。我在这篇赏析里要讨论的，不是它字句怎么解，而是它的时代气质——一个晚唐诗人在衰飒之世里主动追摹中唐元和老臣气势的一次「借他人酒杯」。写「中兴」题材、用「老臣」笔法、押「一韵到底」的韩体，是李商隐对自己时代的回应：当世已无宪宗、裴度、韩愈，便以诗追之。\n\n## 二、从关键诗句进入\n\n先看起首四句：「元和天子神武姿，彼何人哉轩与羲。誓将上雪列圣耻，坐法宫中朝四夷。」\n\n「元和天子」是唐宪宗李纯，年号元和（806—820）。把宪宗比作轩辕、伏羲，自然有「歌功颂德的主旋律文章，没办法只能这么写」的成分；但「誓将上雪列圣耻」一句的抱负是真实的——「上雪列圣耻」追溯自唐代宗、德宗、顺宗几代君主因藩镇叛乱（安史之乱、四镇之乱、泾原兵变）所受的耻辱，由宪宗来雪耻。这是元和中兴的志向。\n\n元和中兴是唐代安史之乱后唯一一次真正意义上的中兴——宪宗任裴度为相、平淮西、削藩镇、复中央权威。可元和十五年（820）宪宗被宦官弑杀，穆宗以降藩镇复叛，元和中兴如昙花一现。李商隐生于元和八年（813），少时短暂见过元和余晖，长成已是文宗、武宗、宣宗之世——晚唐的衰飒从根子上展开。这首诗大约作于元和之后约三十年，李商隐此时写「元和天子神武姿」，写的不是当下的天子，而是已成往事的中兴之主。\n\n## 三、诗意如何转深\n\n这首诗的时代气质，要放在两层追摹里看。\n\n第一层是题材的追摹。淮西平叛、裴度统军、韩愈撰碑、碑被磨平——这是中唐元和政治文化的标本事件。李商隐选这个题材，等于选了一面镜子，照出自己时代的失语。元和之后，朝廷再无裴度式的宰相亲统大军，再无韩愈式的文豪奉旨撰国家大功的碑文，再无宪宗式的中兴之主——晚唐诗人写这段国史，等于在追一个已经过去的世界。\n\n第二层是笔法的追摹。这首诗仿韩愈《石鼓歌》笔法，七言古诗、一韵到底、以史笔为诗笔、以经为文。「点窜《尧典》《舜典》字，涂改《清庙》《生民》诗」一句不仅是写韩愈写碑文的笔法，也是李商隐写这首诗的笔法——他把夏商周三代典谟揉进自己的诗里，正如韩愈把三代典谟揉进碑文里。这是「当仁自古有不让」的韩愈式自负被李商隐二次挪用：韩愈「不让」地接下撰碑的活，李商隐「不让」地接下为韩愈辩的活。\n\n两层追摹合起来，这首诗不是「李商隐也会写雄健一路」的风格炫示，而是一个晚唐诗人在衰飒时代里对中唐气象的整套追认——题材追元和老臣，笔法追韩愈大家，志向追宪宗中兴。所谓「才气非常高」，不只是技术层面能仿，而是能在仿的同时把时代差距也写进诗里。\n\n## 四、必要考据\n\n- 唐宪宗李纯，778—820，805—820 在位，年号元和。元和十二年（817）平淮西，十三年（818）命韩愈撰《平淮西碑》。元和十五年（820）宪宗被宦官陈弘志弑杀。\n- 裴度（765—839），元和十年（815）遇刺重伤，后任宰相，亲统淮西大军。穆宗朝任相位，敬宗、文宗朝仍居重位，晚年居洛阳，与白居易等唱和，世称「绿野堂」。\n- 韩愈（768—824），元和十二年随裴度出征任行军司马，撰《平淮西碑》。后因谏迎佛骨被贬潮州。长庆四年（824）卒。\n- 李商隐（约 813—858），元和八年生于荥阳，少时短暂见过元和余晖，长成已入晚唐文、武、宣之世。一生沉沦幕府，《韩碑》大约作于大中二年（848）前后。\n- 韩愈《石鼓歌》与李商隐《韩碑》同体：七言古诗、一韵到底、以金石为题、以文字传承为隐主题。前人已并称。\n\n## 五、比较与定位\n\n可以拿李商隐自己的《贾生》做对照。「宣室求贤访逐臣，贾生才调更无伦。可怜夜半虚前席，不问苍生问鬼神。」——同样写政治题材，《贾生》是晚唐式的、低迴的、哀世不遇的；而《韩碑》是中唐式的、雄健的、追认中兴的。两首诗都是李商隐，但《韩碑》是他在「借他人酒杯」时被韩愈笔法逼出的另一面。\n\n更能照亮本诗的对照，是元和诗人自己写元和的笔法——韩愈《平淮西碑》原文。韩愈碑文同样以裴度统帅之功居首，同样引起李愬不满。李商隐这首诗不只是在追摹韩愈的笔法，他还在替韩愈那篇被磨平的碑文做诗史辩护。这是一个晚唐诗人主动接手中唐元和老臣未竟之争的姿态。\n\n## 六、总评\n\n《韩碑》的时代气质，不在它写了什么，而在它什么时候写。元和十二年淮西平叛，是中唐元和气象的顶峰；三十年后李商隐写这首诗，是晚唐衰飒里对一个已逝气象的追认。这首诗的雄健不是风格多变，而是「当世已无宪宗、裴度、韩愈，便以诗追之」。读它若只看见「李商隐也会写雄健」，就把它读浅了；它真正做的是一个晚唐诗人在自己时代的失语里，用整首诗追摹一个已逝的中兴气象。这种「借他人酒杯」的姿态，是晚唐对中唐的回响，也是李商隐在他惯常的曲折低迴之外，留给后人最难复制的另一面。","assets":{"poem_id":"7c8b773e0ca1","title":"韩碑","version_name":"唐诗气象版","appreciation_title":"唐诗气象：晚唐诗人对中唐元和气象的追摹","author":"李商隐","dynasty":"唐代","poem_text":"元和天子神武姿，彼何人哉轩与羲。\n誓将上雪列圣耻，坐法宫中朝四夷。\n淮西有贼五十载，封狼生貙貙生罴。\n不据山河据平地，长戈利矛日可麾。\n帝得圣相相曰度，贼斫不死神扶持。\n腰悬相印作都统，阴风惨澹天王旗。\n愬武古通作牙爪，仪曹外郎载笔随。\n行军司马智且勇，十四万众犹虎貔。\n入蔡缚贼献太庙，功无与让恩不訾。\n帝曰汝度功第一，汝从事愈宜为辞。\n愈拜稽首蹈且舞，金石刻画臣能为。\n古者世称大手笔，此事不系于职司。\n当仁自古有不让，言讫屡颔天子颐。\n公退斋戒坐小阁，濡染大笔何淋漓。\n点窜《尧典》《舜典》字，涂改《清庙》《生民》诗。\n文成破体书在纸，清晨再拜铺丹墀。\n表曰臣愈昧死上，咏神圣功书之碑。\n碑高三丈字如斗，负以灵鳌蟠以螭。\n句奇语重喻者少，谗之天子言其私。\n长绳百尺拽碑倒，粗砂大石相磨治。\n公之斯文若元气，先时已入人肝脾。\n汤盘孔鼎有述作，今无其器存其辞。\n呜呼圣王及圣相，相与烜赫流淳熙。\n公之斯文不示后，曷与三五相攀追。\n愿书万本诵万遍，口角流沫右手胝。\n传之七十有二代，以为封禅玉检明堂基。","source_url":"https://www.bilibili.com/video/BV1T54y147W1","skill":"appreciate-tangshi","generated_at":"2026-07-01T19:42:50+00:00","public_dir":"/appreciation/7c8b773e0ca1","article_path":"/appreciation/7c8b773e0ca1/version-4f9234a6a4.md","metadata_path":"/appreciation/7c8b773e0ca1/version-4f9234a6a4.metadata.json","transcript_path":"/appreciation/7c8b773e0ca1/version-4f9234a6a4.transcript.md","review_path":""},"source":{"type":"bilibili","url":"https://www.bilibili.com/video/BV1T54y147W1","transcript_file":"skill/appreciate_tangshi/bilibili/韩碑/BV1T54y147W1/merged_transcript.md"},"review":"","source_url":"https://www.bilibili.com/video/BV1T54y147W1","generated_at":"2026-07-01T19:42:50+00:00"},{"version_name":"文本考据版","title":"文本考据：裴度、李愬与一段被磨平的碑文之争","body":"## 一、核心判断\n\n读《韩碑》的人大多把它读成一首咏史诗，少见有人追问：这首诗真正记的是哪一段史？它记的不是淮西平叛本身——那是《旧唐书》《资治通鉴》的事；它记的是平叛之后一场被正史书写争议所掩盖的「碑文之争」。元和十二年李愬雪夜入蔡、生擒吴元济是战功第一，但韩愈所撰《平淮西碑》以裴度统帅之功居首；李愬妻入宫诉碑文「言其私」，宪宗命磨碑重撰，史载为翰林学士段文昌。李商隐这首诗站在韩愈一方，用「公之斯文若元气」为被磨之碑辩护，是一次明确的诗史介入。我在这篇赏析里要讨论的，正是这段被磨平的碑文之争的史实脉络，以及李商隐用诗为韩愈翻案的具体考据。\n\n## 二、从关键诗句进入\n\n先看全诗考据的脊柱：「谗之天子言其私」。\n\n这一句是诗史互证的入口。「谗之」是谁？是李愬的妻。她为什么能「之天子」？因为她「是公主的女儿，跟唐宪宗皇上还有亲戚关系，一家人」——以这层亲戚身份入宫见皇上，把这事跟皇上说了。「言其私」是什么意思？是诉碑文「颠倒是非、乱写文章」，把功劳给了裴度，没有给前线的将军李愬。\n\n这里要紧的是史实。元和十二年（817）十月十五夜，李愬趁大雪偷袭蔡州城——「雪夜破蔡州」是唐史著名的奇袭战。当时淮西军认为「下这么大的雪敌人肯定不会来进攻」，于是懈怠、吃喝、醉酒。李愬偏偏是趁这场大雪夜偷袭，两天后活捉吴元济。这是元和十二年平淮西最关键的战功，毫无疑义。但韩愈的碑文为何以裴度居首？因为裴度以宰相身份「同领全军」——是大元帅，李愬只是元帅手下打仗的先锋。皇上亲定「汝度功第一」，是政治安排，不是单纯的战功核算。李愬不平、入宫诉碑文失实，是战功与政治功之间的角力。\n\n## 三、诗意如何转深\n\n李商隐怎么处理这段史实？\n\n他在叙事里没有把段文昌的名字写出来，只写「长绳百尺拽碑倒，粗砂大石相磨治」——碑被磨平了，新文要重刻。但他在议论里给这块被磨平的碑做了诗史辩护：「公之斯文若元气，先时已入人肝脾」——文章已经像先天元气一样被人吸入五脏六腑，磨碑毁器毁不掉文字。\n\n这是李商隐的立场。他不直说「宪宗错信谗言」「段文昌写得不如韩愈」，他用「汤盘孔鼎有述作，今无其器存其辞」做类比——商汤沐浴之盘、孔子祖先正考父之鼎，皆有铭文；器物虽已不存，铭文因典籍记载流传至今。言下之意：碑可以被磨，器可以被毁，但文字会以典籍的形式流传下去。这首诗本身就是李商隐把韩愈碑文「抄进典籍」的一次诗史动作。\n\n更妙的是「愿书万本诵万遍，口角流沫右手胝」——李商隐要抄碑文一万遍、诵一万遍，抄到右手磨茧、诵到嘴角流沫。这等于他自己用身体去补足「碑被磨平」这件事的缺。这是一位晚唐诗人主动接手中唐元和老臣未竟之争的姿态：你磨平了碑，我用诗重新立起来。\n\n## 四、必要考据\n\n- **淮西割据**：自代宗广德（763—764）至元和十二年（817），近五十年。先后有李忠臣、李希烈、陈仙奇、吴少诚、吴少阳、吴元济相继割据淮西节度使，治蔡州（今河南汝南）。\n- **武元衡、裴度遇刺**：元和十年（815）六月初三，宰相武元衡、御史中丞裴度上朝途中遭平卢节度使李师道所遣刺客刺杀。武元衡身死，裴度重伤幸免。这是因为他们主战削藩。事后白居易上书请捕贼，被贬江州司马（《琵琶行》贬谪背景）。\n- **裴度统军**：裴度以宰相身份（中书侍郎、同平章事）充淮西宣慰招讨处置使，亲统十四万大军出征。四员大将为李愬（唐邓随节度使）、韩公武（鄜坊节度使韩弘之子）、李道古（鄂岳观察使）、李文通（寿州团练使）——「愬武古通作牙爪」即此四将。\n- **李愬雪夜入蔡**：元和十二年十月十五日夜，李愬趁大雪夜袭蔡州，十七日擒吴元济。这是元和十二年平淮西最关键的奇袭战功。\n- **韩愈撰碑**：元和十三年，宪宗命韩愈撰《平淮西碑》。韩愈时为行军司马随裴度出征，亲历其事，故奉旨撰文。碑文以裴度统帅之功居首，李愬与其他大将并列。\n- **碑文之争与磨碑**：李愬妻为唐安公主之女，与宪宗有亲戚关系，入宫诉碑文「言其私」。《旧唐书·韩愈传》《资治通鉴》卷二四〇载，宪宗命磨去韩愈所撰碑文，命翰林学士段文昌重撰。\n- **石孝忠推碑**：穆宗长庆年间，李愬部将石孝忠又将段文昌所撰碑推倒，请复韩愈碑文。事见《新唐书·吴元济传》附传。这段后续李商隐诗未明言，但写诗时大约已知。\n- **汤盘孔鼎典源**：商汤沐浴之盘上有铭文「苟日新，日日新，又日新」（见《礼记·大学》引）；孔子祖先正考父之鼎上有铭文「一命而偻，再命而伛，三命而俯」（见《左传·昭公七年》）。器物虽不存，铭文因典籍流传。李商隐以此为先例，为「磨碑毁不掉文章」辩护。\n- **七十有二代典源**：《史记·封禅书》载管仲对齐桓公语：「古者封泰山禅梁父者七十二家。」李商隐用此典把韩愈碑文升到与封禅、明堂同等的位置。\n- **作年**：李商隐《韩碑》作年学界有争议，约大中二年（848）前后；亦有会昌、大和诸说，无定论。本诗作时距碑文之争约三十年。\n\n## 五、比较与定位\n\n可以拿韩愈《平淮西碑》原文做对照。韩愈碑文以裴度统帅之功居首、李愬与其他大将并列，这是「以文饰政」的政治书写——他写的是国家大功，不是个人战功。李商隐这首诗在叙事层面完全接受了韩愈的安排——「愬武古通作牙爪」一句把李愬与其他三将并列，与韩愈碑文一致；「帝曰汝度功第一」一句直接坐实裴度居首。但在议论层面，李商隐更进一步，把韩愈碑文从「政治书写」升到「文章不灭」的位置——这是诗人比史家走得更远的地方。\n\n更能照亮本诗的对照，是《新唐书·吴元济传》附传所载石孝忠推碑事。石孝忠是李愬部将，长庆年间竟又把段文昌所撰碑推倒，请复韩愈碑文——这是后世军人为韩愈翻案的史实先例。李商隐这首诗大约作于此后不久，他不是孤军：在他之前，已有李愬部下用「推碑」这个动作替韩愈争。\n\n## 六、总评\n\n《韩碑》的考据价值，不在它写了一段史，而在它站在哪一方写。整首诗的史实骨架是清晰的：元和立志→淮西割据→武元衡裴度遇刺→裴度统军→李愬雪夜入蔡→韩愈奉旨撰碑→李愬妻诉碑文失实→碑被磨平重撰。但这首诗不是中立的史录，它在末八句明确站在韩愈一方——用「公之斯文若元气」为被磨之碑辩护，用「汤盘孔鼎」的史前先例做类比，用「愿书万本诵万遍」的抄写之愿补足「碑被磨平」的缺。读这首诗若只把它当成一首咏史诗，就忽略了它作为「诗史介入」的立场；它真正做的是一位晚唐诗人借诗为韩愈翻案，把一段被磨平的碑文之争重新刻进文字里。","assets":{"poem_id":"7c8b773e0ca1","title":"韩碑","version_name":"文本考据版","appreciation_title":"文本考据：裴度、李愬与一段被磨平的碑文之争","author":"李商隐","dynasty":"唐代","poem_text":"元和天子神武姿，彼何人哉轩与羲。\n誓将上雪列圣耻，坐法宫中朝四夷。\n淮西有贼五十载，封狼生貙貙生罴。\n不据山河据平地，长戈利矛日可麾。\n帝得圣相相曰度，贼斫不死神扶持。\n腰悬相印作都统，阴风惨澹天王旗。\n愬武古通作牙爪，仪曹外郎载笔随。\n行军司马智且勇，十四万众犹虎貔。\n入蔡缚贼献太庙，功无与让恩不訾。\n帝曰汝度功第一，汝从事愈宜为辞。\n愈拜稽首蹈且舞，金石刻画臣能为。\n古者世称大手笔，此事不系于职司。\n当仁自古有不让，言讫屡颔天子颐。\n公退斋戒坐小阁，濡染大笔何淋漓。\n点窜《尧典》《舜典》字，涂改《清庙》《生民》诗。\n文成破体书在纸，清晨再拜铺丹墀。\n表曰臣愈昧死上，咏神圣功书之碑。\n碑高三丈字如斗，负以灵鳌蟠以螭。\n句奇语重喻者少，谗之天子言其私。\n长绳百尺拽碑倒，粗砂大石相磨治。\n公之斯文若元气，先时已入人肝脾。\n汤盘孔鼎有述作，今无其器存其辞。\n呜呼圣王及圣相，相与烜赫流淳熙。\n公之斯文不示后，曷与三五相攀追。\n愿书万本诵万遍，口角流沫右手胝。\n传之七十有二代，以为封禅玉检明堂基。","source_url":"https://www.bilibili.com/video/BV1T54y147W1","skill":"appreciate-tangshi","generated_at":"2026-07-01T19:43:31+00:00","public_dir":"/appreciation/7c8b773e0ca1","article_path":"/appreciation/7c8b773e0ca1/version-ad11a0cf58.md","metadata_path":"/appreciation/7c8b773e0ca1/version-ad11a0cf58.metadata.json","transcript_path":"/appreciation/7c8b773e0ca1/version-ad11a0cf58.transcript.md","review_path":""},"source":{"type":"bilibili","url":"https://www.bilibili.com/video/BV1T54y147W1","transcript_file":"skill/appreciate_tangshi/bilibili/韩碑/BV1T54y147W1/merged_transcript.md"},"review":"","source_url":"https://www.bilibili.com/video/BV1T54y147W1","generated_at":"2026-07-01T19:43:31+00:00"}]}