陶淵明〈閑情賦〉之主旨與寫作動機歷來聚訟紛紛，昭明太子蕭統在《陶淵明集 ‧序》認為〈閑情賦〉乃陶淵明白璧之瑕；蘇東坡則一反「白璧微瑕」之論，而主張與《國風》、屈、宋無異。議者延續蕭統與東坡，分別有「愛情說」與「比興說」兩造爭論，各言之有理，相持不下。本文則試梳理二者之內涵脈絡，歸結廣義「寄託」之可能性，作淵明〈閑情〉，情歸何處之探討。以為「愛情說」與「比興說」，合之則兩美，今人觀〈閑情賦〉，無須視淵明為完人，而不許淵明有愛情之遐思；也不必視淵明必有凡情，而反對〈閑情賦〉可能有理想性的寄託―不論是理想政治的擁抱，或是知音的渴求。讓「愛情說」與「比興說」兩造並存於廣義「寄託說」之下，正好構成陶淵明情感之豐富與完整。

The theme and writing motivation of Tao, Yuan -ming (Shen-Chin Fu) have been studied for years, making various conclusions. In the preface of Tao Yaun-ming collection, Hsiao Tong, the Zhao -Ming crown prince, thinks that this work is the flaw of Tao. However, Su, Dong -pao objects Hsiao’s point, and claims that he agrees with that of (Guo Feng), Qu and Song. The author will describe Hisao and Don-pao’s arguments, which are love-related and bi, sin-related respectively, believing that they all get their points and can not tell which one is better and tries to recount the internal meanings of the contradiction, concluding that it is possible to generalize suggestion, on which this article is based to categorize Tao (Shen-Chin). The writer thinks that it will be perfect if two points converge. Nowadays, when reading (Shen -Chin Fu), readers don’t have to consider that Yuan-ming is a man without defects and not allow him to hold reverie about love. Also, they don ’t have to think that he must have feelings and disapprove that it may suggest some ideasー whether it is implying the ideal politics or eager to looking for confidants. It is making the controversy co -exist under the generalized suggestion that composes the abundance and integrity of Tao, Yuan-ming’s emotions.