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《三傳》有功於聖經者，首推左氏，以其所載先經而始事，後經以終義，聖人之《經》斷也，左氏之《傳》案也。欲觀《經》之所斷，必求《傳》之所紀事之本末，而後是非褒貶白也。然考經者，欲於寸晷之際，會其事之本末，不無翻閱之厭，於是類編者欲出焉。钜鹿魏生德剛，初授《春秋》經學於應君之邵，應君始又執經於吾，吾於《三傳》有所考索，必生焉是資。其暇日，以左氏所記本末不相穿貫者，每一事各為始終，其類編之，名曰《春秋左氏傳類編》。昔鐸椒、虞卿輩各作《左氏鈔撮》，其書蓋約言之編耳，未知求經統要也。生之是編，豈《鈔撮》可以較小大哉！予念其用工之勤，俾繕寫成帙，傳於同門之士。生且求言以為序。

予於《春秋》諸家有《定是之錄》，凡十有二卷，未敢傳於世也。蓋《經》有不待《傳》而明者、因《傳》而蔽者，學者通其明、祛其蔽，而後聖人之經如日月之杲杲焉。故不協者，雖三家大儒言之亦黜也。生尚以予言有以定是於《傳》家，則《經》之如日月者，不患不明矣，生勉之哉！是為序。
至正十四年
秋七月朔序。

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Work: 春秋左氏傳類編序
Page title: 春秋左氏傳類編序
Nation: 元朝

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《三傳》有功於聖經者，首推左氏，以其所載先經而始事，後經以終義，聖人之《經》斷也，左氏之《傳》案也。欲觀《經》之所斷，必求《傳》之所紀事之本末，而後是非褒貶白也。然考經者，欲於寸晷之際，會其事之本末，不無翻閱之厭，於是類編者欲出焉。钜鹿魏生德剛，初授《春秋》經學於應君之邵，應君始又執經於吾，吾於《三傳》有所考索，必生焉是資。其暇日，以左氏所記本末不相穿貫者，每一事各為始終，其類編之，名曰《春秋左氏傳類編》。昔鐸椒、虞卿輩各作《左氏鈔撮》，其書蓋約言之編耳，未知求經統要也。生之是編，豈《鈔撮》可以較小大哉！予念其用工之勤，俾繕寫成帙，傳於同門之士。生且求言以為序。予於《春秋》諸家有《定是之錄》，凡十有二卷，未敢傳於世也。蓋《經》有不待《傳》而明者、因《傳》而蔽者，學者通其明、祛其蔽，而後聖人之經如日月之杲杲焉。故不協者，雖三家大儒言之亦黜也。生尚以予言有以定是於《傳》家，則《經》之如日月者，不患不明矣，生勉之哉！是為序。至正十四年秋七月朔序。