既有華美的文辭，又有充實(shí)的內(nèi)容?！般暋保诳谥?；“佩”，佩戴在身上。“銜”“佩”在這里都是“具有”的意思?！叭A”，本指植物的花，喻指文辭、形式華美；“實(shí)”，本指植物果實(shí)，喻指文章內(nèi)容充實(shí)。既有充實(shí)內(nèi)容，又有華美形式，是一切文藝作品的理想形態(tài)，也是古今公認(rèn)的寫(xiě)作詩(shī)文的基本原則。具體的詩(shī)文作品會(huì)存在偏重形式美和偏重內(nèi)容充實(shí)的區(qū)別，具體到某一個(gè)作者也會(huì)有不同的審美偏好，但總體上要保持均衡折中的狀態(tài)。南朝劉勰依據(jù)圣人經(jīng)典確立了這一原則，既反對(duì)形式主義，又肯定了文采和形式技巧的重要性。

A literary work should be beautiful in wording and solid in content. Xian (銜) means "hold in one's mouth," and pei (佩), "put on." Hua (華) originally meant a "flower" and figuratively stood for "elegant language" or "formal beauty." Shi (實(shí)) originally meant "fruit" and figuratively signified "fullness of content." It has been widely accepted over the centuries that an ideal work of art gives equal weight to content and form. This is an essential principle governing the writing of prose and poetry since ancient times. Some works prioritize formal beauty and others focus on fullness of content. Likewise, different writers have different aesthetic tastes. But overall, a balance should be struck between these two merits. Liu Xie of the Southern Dynasties established this principle on the basis of the works of the sages. While opposing formalism, he nevertheless recognized the value of formal beauty and technique.

引例 Citations：

◎然則圣文之雅麗，固銜華而佩實(shí)者也。（劉勰《文心雕龍·征圣》）

既然如此，那么圣人的文章既雅正又華麗，本就兼有華美的文采和充實(shí)的內(nèi)容。

Thus, the writings of the sages have class and beauty; they are graceful in wording and solid in content. (Liu Xie: The Literary Mind and the Carving of Dragons)

◎貽上之詩(shī)，文繁理富，銜華佩實(shí)。（錢(qián)謙益《王貽上詩(shī)集序》）

王士禛的詩(shī)，文采繁富而意義豐贍，既有華美的文辭，又有充實(shí)的內(nèi)容。

The poetry of Wang Shizhen is both stylistically intricate and rich in meaning. It features both beautiful wording and solid substance. (Qian Qianyi: Preface to Wang Shizhen's Poems)

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