Liu Shipei wrote in the twelfth article of the "Miscellaneous Treatises": "The poems of Yuanming, light and elegant, are close to the Taoists (although Tao Qian likes the old and Zhuang, but his poems are mostly derived from the Chu Ci, ruo Ji Kang's poems, quite Taoist meaning. Guo Jingchun's poems, also have The meaning of Taoism). ("Testament of Uncle Liu Shen", 20 volumes [68])
Liu Shipei's article was first published in the "Wen Section" column of the 5th issue of the Journal of National Essence published in June 1905.
Journal of National Essence
This shows that Liu Shipei paid close attention to Ji Kang's poetry as early as 1905.
Liu Shipei's poem "Elephant Chapter" has two sentences: "Taiqing God alone, the divine sign is not in shape".
The poem was published in the Sichuan Journal of Sinology No. 1, September 20, 1912, and in the 1913 independent weekly magazine No. 16 and No. 17. Zai lin sijin Qing Shuntang 1933 "Zuo Xi Poems" continuation; "Liu ShenShu Testament" 61 volumes (74-76), "Zuo Xi Poetry" volume 3 "Zuo Xi Poems Continuation".
Check the first volume of the Ji Kang Collection (Lu Xun Edition), "Four Words and Eleven Poems", its eighth: "Copy Xiangluan, Shu Yi Taiqing." Looking down at Zichen, looking up at Su Ting. Ling Chuan is mysterious, floating and invisible. Outside the tour area, the whistle will be long. God □ does not exist, who is alone with him. ”
Lu Xun schoolbook
This can be clearly proved that Liu Shipei's two poems are used in the sentence of Ji Kang.
The "Ji Kang Collection" in circulation today has two mother copies--one is the series of books by Wu Kuan of Changzhou during the Ming Chenghua and Hongzhi years; and the other is the Huang Province Zeng carved version of the fourth year of Ming Jiajing. The former belonged to the "Faculty Library" at the end of the Qing Dynasty, and transferred to the "Beijing Normal Library" in the early Minchu Dynasty, which is now the Rare Headquarters Department of the National Library of Tibet; the latter returned to the "Shuangjian Building" of the Fu clan (Fu Zengxiang) in Jiang'an at the end of the Qing Dynasty. During the Republic of China, the Shanghai Commercial Press borrowed Fu's collection to photocopy and publish it, and it was included in the "Preliminary Edition of the Four Series" under the name of "Jizhong Scattered Collection".
Four series
The former produced several more poems than the latter, and the eight of the above-mentioned "Four Words and Eleven Poems" are one of them. Moreover, there are only early versions of the poem recorded, only Wu Kuan banknotes. Others, such as the Huang Province Zeng engraving, the Collection of Twenty Famous Families of the Six Dynasties of Han and Wei, and the Collection of One Hundred and Three Families of the Six Dynasties of Han and Wei, do not record this poem.
In October 1913, Lu Xun borrowed Wu Kuan's series of books from the Beijing Normal Library and copied it in its entirety. A detailed proofreading of the book was later made. In 1938, Lu Xun's "Ji Kang Collection" was included in the "Complete Works of Lu Xun". This is the base book used by many new books later.
In July 1962, the People's Literature Publishing House published Dai Mingyang's "Notes on the School of Ji KangJi", which was based on the Yellow Engraving And the Wu Banknote And Lu Xun Schoolbooks. It is one of the best books available.
Ji Kang Ji annotated version
In September 1983, the Zhonghua Book Company published Lu Qinli's Poems of the Southern and Northern Dynasties of the Pre-Qin, Han, Wei, and Jin Dynasties. The book "Wei Shi No. 9" is a collection of Ji Kang's poems from Lu Xun's school (see P479-492).
According to this, a small detail can be found -
Lu Xun began to transcribe Wu Kuan's banknotes in October 1913, and Lu Xun's schoolbook was published as late as the 1930s.
Liu Shipei's "Elephant Chapter" was first published on September 20, 1912, and the verses of Ji Kang's "Four Words and Eleven Poems" and his Eighty-One poem have been used in this poem.
At that time, Wu Kuan's "Ji Kang Collection" banknote was the only version with this poem recorded, which was in the Beijing Normal Library at that time.
This shows that before Lu Xun copied Wu Kuan's banknote from the Beijing Library, Liu Shipei must have seen this banknote. The most likely time is that Liu Shi served with Duanfang to Beijing and Tianjin in July 1909 until Meng Chun left the Beijing Division in 1911.
During that period, Miao Tsuen-sung was instructed to go to Beijing to organize the Beijing Normal Library, and Liu Shipei participated in it. The location of the Beijing Normal Library was in Guanghua Temple in Houhai, where Miao Chuansun lived on Huguosi Street, less than a kilometer apart. After Duanfang was dismissed, Liu Shipei lived in Baiyunguan for a period of time, where he finished reading "Daozang" and wrote "Reading Daozang".
Lu Xun once called Liu Shipei a "bad breed", but from the perspective of old learning, he and Liu Shi were several levels behind.
In December 1986, Yin Xiang and Guo Quanzhi's "Notes on the Collection of Ji Kang" was published by Huangshan Book Society. The book completely uses Lu Xun's schoolbook and makes annotations. The book P84 contains Ji Kang's "Four Words and Eleven Poems" and its Eighty-One Poems. The author's note reads: "Taiqing: Space, High Altitude." "The word 'God' is taken off, which means 'companion', '俦', etc." "Alone: Alone." This sentence means that no one is walking with them. ”
Ji Kang Collection Annotated Edition
The understanding of the whole sentence in the "Notes on the Collection of Ji Kang" should be as follows: Without the companion of the gods and immortals, who can walk alone with me. But there is a problem with this solution -
First, since it is a "solo march", how can it be 'companion' and 'li'? Since it is a "solo sign", there is no question of "with whom". As Cai Yong's Shu Xing Fu said: Flying alone, without a lime and a. ”
Second, Ji Kang's sentence "The divine □ does not exist, who is with the solo march" should be used as a use of "giving beauty to death, who lives alone (alone, dudan)" in the "Book of Poetry, Guofeng, Tang Feng, Ge Sheng".
In his Commentary on the Book of Poetry, Mr. Gao Heng read the verse of this poem as "Who is with whom?" Solitude (solitude, solitude). (The Shanghai Ancient Books Publishing House made it in October 1980 based on Zheng Xuan's "Notes" in Mao Shi Zhengyi: "Give, I; die, nothing also.") 1st Edition P160). Mr. Gao Heng's sentence reads, saying that the person I am beautiful has no such thing, and is also a gentleman. Who am I to live with? Alone in the ear. ”
In this way, Ji Kang's sentence should also be read as "God□ (companion?). Whoops? -Citation) does not exist, who with whom? Alone. To be clear here, Lu Xun's schoolbook originally used sentence reading- "God □ does not exist, who is alone with the march?" This has nothing to do with the authors of the Ji Kang Annotated, they just put "? "Changed to". ”。
In addition, I have a bold, but perhaps somewhat pretentious inference —
"Who with" cannot be interpreted as "with whom".
It is normal to interpret "who and" as "with whom" in Old Chinese. For example, Fan Zhongyan's "Yueyang LouJi": "Weisi people, who am I to return to?" ”
But Ji Kang's sentence should not be interpreted as "with whom". Here's why -
"Who" and "who" are connected, and "who and" can be "which is with". And "which and" has another interpretation - "how to ...", "not as good as...", is synonymous with "孰若". Xunzi Tian's Treatise on Heaven No. 17: "The great heavens think about it, and the creatures and animals make it." Praise from heaven, and use it with the mandate of heaven. Wait for the time, and make it when the time comes. Because of the many things, the ones and the powerful can be transformed. Think of things and things, and do not lose things with reason. May things be born, and things be born. Therefore, if you think of the heavens in the wrong person, you will lose the love of all things. "Customs and Customs: Excessive Reputation Fourth": "There is neither a monarch nor a subject." The monarchs and the courtiers are lost, and there are those who are partial. ”
"The divine □ does not exist, who is alone", which can be explained as: "The companion of the gods and immortals is no longer there, it is better to travel alone 'outside the area'." "This 'outside the area' refers to a sky that is higher and more mysterious than the "Taiqing Heaven". The explanation of "TaiqingTian" is detailed in the notes on Liu Shipei's poems quoted below.
In this way, there is also a new solution to the poem "Yu Mei dies here, who dies alone with this" in the Book of Poetry- my lover dies here, I might as well be alone (alone, alone).
Of course, this explanation is purely whimsical to me and cannot be done.
In addition, Mr. Dai Mingyang's "Notes on the Ji Kang Collection" is based on the original Wu Banknote. Wu Qianben did not have a sentence to read, so Mr. Dai went out of school: "The case of 'God' or 'God' under the word." That is to say, the original text is "□ God does not exist" or "God □ does not exist". The Lu Xun schoolbook directly adds a "□" under "God", which means "grabbing a word" under "God". This is not rigorous enough compared with mr. Dai's proofreading.
The following is the detailed notes of the four sentences in Liu Shipei's "Elephant Chapter", "Carrying the Glory of the Sun, the Sixth District of the Wandering Soul" and "The Taiqing God Alone, the Divine Signs Are Not In Shape".
Through Liu's ingenious use of Ji Kang's poems, we can see how broad his thinking is, and how strange his ideas are.
[Zai Luo Xi Chao Xia, Wandering Soul Saturday District] Luo refers to the spirit that must be attached to the human body and exist. The Taiping Imperial Records volume 549 "The Twenty-Eighth Soul of the Ministry of Etiquette": "The Outer Biography of the Book of Rites says: The essence of man is known as the soul, and the form is called the spirit. "Zailuo", short for "Zaiyingluo". "Lao Tzu Xie" volume "Carrying Camp Luo Chapter 10": "Carrying Camp Luo, holding one can be inseparable? Su Rui's note: "The reason why Lu is different from the soul is that Lu is a thing, and the soul is also a god." "Yi" said: Essence is a thing, and the wandering soul is a change. It is the love of knowing ghosts and gods, and it is a thing, so it is mixed and stopped. The soul is a god, so it changes. It is said that the camp is brave, and the words are stopped... The saintly nature is fixed and the gods are condensed, not for the sake of things, although they are sacrificed for the sake of the spirit, and the god wants to do, the spirit is not followed, then the god is always carrying the spirit. Chu Ci Zhang sentence volume 5 Qu Yuan's "Long Journey": "Carrying the camp and climbing the Xiaxi, covering the floating clouds and marching." Wang Yi's note: "Embrace my spirit and rise, Xia is called Chaoxia, and red and yellow qi are also." "Mao Shi Zhengyi" vol. 5-1 "Guofeng Qifeng Oriental Unknown": "The East is not xi, upside down the clothes." Mao Chuan: "Xi, the beginning of the Ming Dynasty." Kong Yingda Shuo: "Xi is the light of the sun." Case: Liu Shipei's "Zailuo" here and the "Zailuo" mentioned in Yang Xiong's "Fa Yan" are two completely different meanings. Book 6 of the Yangtze Dharma, Five Hundred Articles: "If the moon is not seen, it will be carried in the west." If you look forward to it, you will eventually be in the east. Li Railnoted: "Load, start also." Reckless, light also. Those who carry courage in the west, the light begins in the west, and gradually fills the east. Sima Guang's note: "魄, as 朏, Ming Ye." The Ming begins in the west and takes a gradual change. See also the note on the [曶暌玄初] note of this poem. "Zhou Yi Justice" Volume 7 "On the Line": "Essence is a thing, and the wandering soul is a change." Han Bo's note: "Essence, smoke and smoke gather into things, the gathering pole is scattered, and the wandering soul is also a change." Wandering souls, saying that they are wandering and scattered also. "Six districts, refers to the upper and lower east, west, south and north. For details, see the note on the poem "Eight Chapters" [Poor Six Districts].
Luan, that is, the luan bell on the hanging vehicle. Chu Ci Zhang Sentence Volume 1 Qu Yuan's "Departure from the Sorrow Classic": "Yang Yunni's Qi, Ming Yu Luan's Chirping." Wang Yi's note: "Luan, bird, with jade as the one, with henghe, with the shi." Tweet, chirp also. Selected Writings of the Six Ministers, vol. 32 Qu Ping (original) "The Book of Departures": "Yang Zhi (Wu Chen Wu Zhi Zi) Yun Ni Zhi Zhi Xi, Ming Yu Luan Zhi Zhi." Li Zhouhan's note: "Luan, the car bell also." Tweet, bell. "Thanks, avoid, dodge. "Song Shu Wang Hong Biography": "Both the whale salamander folds its head, the Western Xia is fixed, cheaply sues its original intentions, and avoids the sage Xie Humble." This sentence refers to the ringing of the bell to remind people to avoid vehicles.
"Zhuangzi Qiwu Theory II": "In the past, Zhuang Zhou dreamed of Hu Die, and the vivid Hu Di Ye, self-metaphorically suitable and zhi, did not know Zhou Ye." If you are aware, then you will be aware of it. I don't know if Zhou's dream is Hu Diehe, and Hu Die's dream is Zhou He? Zhou and Hu Di, then there will be a difference. This is called materialization. "Ancient and Modern Rhymes" Volume 3 "Pingsheng Shang Liu (Fish Exclusive Use)": ",...... Self-reliant. "Zhuangzi": 蘧蘧ran Zhou Ye. Note: Morphological. "Zhao, obviously. Erya Commentary, Vol. 2, "Interpretation of the Interpretation": "Xian, Zhao ... See also. Guo Pu's note: "Manifest, clear, clear." Xing Fushu: "Manifest, Zhao, all see clearly." ”
[Taiqing Shen Solo March, Divine Signs Are Not Formed] Ji Kang Ji, Volume I, "Four Words and Eleven Poems", Part VIII: "Copy Xiangluan, Shu Yi Taiqing." Looking down at Zichen, looking up at Su Ting. Ling Chuan is mysterious, floating and invisible. Outside the tour area, the whistle will be long. God □ does not exist, who is alone with him. (Lu Xun SchoolBook, see 1947 "Lu Xun Thirty Years Collection" ben P30) Taiqing, a Taoist language, refers to the "Three Qing Heavens" of "Taiqing Tian", which is dominated by Taishang Laojun. Volume 3 of the Four Notes on the Yuanshi Wuwei Ren Shangpin Miaojing: "Thirty-five points, total Shangyuan." Cheng Xuanying's note: "Thirty-five points, thirty-five days to divide also." The Three Realms have twenty-eight days, and the Seven Stars of the Big Dipper, the Star Lord's day, is also thirty-five days. The Big Dipper takes four days as the main four stars of Yang Ming, Yin Jing, Dan Yuan, and The North Pole, and the three star lords of Xuan Ming, Zhenren, and Tianguan for the first three days, for a total of thirty-five days. The last three days are Yuqing, Shangqing, and Taiqing Tian. The first part of the "Three Talents Positioning Map": "The Lingshu Sutra says: There are three Qingtian heavens above the Jade Capital Heaven. Tai (i.e., Tai-Introducer) clears the heavens, also known as the Great Red Heaven. "Liezi" also knows: looking up can not see the sun and the moon, overlooking the river and the sea. Cover this day also. Shangqing Heaven, also known as Yu Yu Tian, Yu Qing Tian, also known as Qing Wei Tian, Gai Jiu Huang Descending Qi, Causing Yin and Yang, Divine Powers Changing, And Things And I Am Happy, that is, this day also. "Dao Fa Hui Yuan" Volume 2 "Taishang Three Ten Square Gods Xuanzhong Grand Master": "The three are the three Qing gods, the ancestors of the mission." Those who ascend from humanity to the Immortal Realm are known as Daode Tianzun, those who ascend from the Immortal Dao to the True Realm are known as Lingbao Tianzun, and those who ascend from the True Dao to the Sacred Realm are known as yuanshi tianzun. For example, Tai (i.e. Tai-Introducer) Qing Daode Tianzun, that is, the Lord of Taiqing Heaven, so it is known that Taiqing Immortal Daode Tianzun is a humane immortal. Shangqing and Yuqing are the same, and the realm is also said to be the same. Case: Daode Tianzun is another name for Taishang Laojun. Liu Shipei's "Taiqing God Solo March" should be used in Ji Kang's verse, and the "god" in the sentence refers to the "wandering soul" in the previous sentence; "shape" refers to the "carrying spirit" in the previous sentence. These two sentences refer to the fact that the "soul" that exists apart from the human body can travel alone to the "Taiqing Heaven", but the "soul" that must be attached to the human body and exist cannot travel with the "soul".
Kang Tao
January 31, 2021