本文主要探討《左傳》中「御」與「僕」的區別，筆者認為《左傳》中「御」在一般情況之下立於車乘之中，其左另有「車左」一人，其右另有「車右」一人。其中「車左」為車乘之長，由「車左」發號命令。若駕御國君或主帥之車乘時，「御」則立於車乘左側，由國君或主帥立於車乘之中，國君或主帥之右仍有「車右」一名。再者，《左傳》以「御」字表示駕車者時，此「御」所駕乘車乘之上必有三名乘員。再次，筆者曾有三點假設性的推測以區別「御」、「僕」：一、是身分上的區別，二、是駕御車乘時採取不同的姿勢，三、是所駕御車乘的不同；但經過推證之後皆無法通釋《左傳》中「御」、「僕」的記載。最後，筆者認為「僕」與「御」的區分方式，當是兩者在車乘上位置的不同。「僕」立於車乘之右側駕車，與「御」立於車乘之中或車乘之左不同。

his study mainly investigates the difference between ”Yu” (御)and “Pu” (僕) in Zhuo-Zhuang. Under normal circumstances, “Yu” should be in the center of the carriage with “Che Zuo” (車左) on the left and “Che You” (車右)on the right. “Che Zuo” is the one who takes charge of the carriage. If it is on the carriage of the king or the general, “Yu” should be on the left side of the carriage and the king or general in the center. “Che You” is still on the right side of the king or general. Furthermore, according to Zhuo-Zhuang when “Yu” represents the one who is in charge of the carriage, there will be three people on the carriage. In addition, three assumptions could be made to differentiate “Yu” and “Pu”. The first one is the distinction of their identity. The second point is the different gestures they make while riding the carriage. The last assumption is the different carriage they ride. To sum up, the way to make a distinction between “Yu” and “Pu” is by the position they hold on the carriage. “Pu” should be on the right side to ride the carriage, whereas “Yu” in the center or on the left.