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"Confucius of the Western Path" Yang Xiong and his writings
Li Dongmei
Yang Xiong (53–18 BC), courtesy name Ziyun, was a native of Chengdu, Shu County, Western Han Dynasty. When he was young, he strictly obeyed the teacher and got the easy to learn. Later, he entered the Capital Division, and was recommended by Yang Zhuang to Emperor Cheng, and served as Huang Menlang, waiting for the court of Zhao Chengming. When Wang Mang was a doctor, the official doctor and the school secretary Tianlu Ge, because of the involvement of the matter, the court died several times, and then he was spared from illness and summoned as a doctor, and died at the age of 71. In his early years, Yang Xiong was known as a lexicograph, similar to Sima Xiang and Wang Bao, and was known as "Yang Ma" or "Yuanyun", and the Book of Han Yiwen Zhi wrote "Yang Xiong Fu Twelve Articles" in the "Poetry FuLuo". After middle age, he used his words as "carved insect seal carving" and turned to philosophy. He thought that the jing was greater than the "Yi", and he wrote the "Tai Xuan" by imitating the "Yi"; and he thought that the transmission was greater than the "Analects", and wrote the "Fa Yan" according to his book. The Book of Han and Yiwen Zhi is written in the "Zhuziluo Confucian" "Thirty-eight Prefaces by Yang Xiong". In addition, he is also the author of linguistic and philological works "Dialects" and "Xun Compilation", and ancient historical works "Benji of the King of Shu" and so on. The Book of Han, vol. 87, is passed down.
"Tai Xuan"
Taixuan is one of the early Confucian works, which is based on the Han Dynasty's "Hun Tian Theory" theory and the achievements of the Taichu Calendar, and imitates the principles of "Zhou Yi" such as 卦, 爻, ci, xiang, change, and occupation. The whole book originally included three parts: the Xuanjing, the Xuanshu, and the Chapters and Verses, but now the Chapters and Sentences have been completed, and only two parts, the Scriptures and the Transmission, remain. In terms of mathematics, corresponding to the "double-even method" of the Zhou Yi (that is, "Tai Chi sheng two instruments, two instruments born four elephants, four elephants born Bagua", and the bagua is played as sixty-four gua), the Tai Xuan contains the principle of "one divided into three" and "three unified people". Its scripture part, with one two and three as three squares and four as eighty-one songs, forms a "Tai Xuan" system of one Xuantong Three Fang, Three Fang Sheng Kyushu, Kyushu Sheng Twenty-Seven Families, and Nine Nine Multiplied to Form Eighty-One Songs. The order of its eighty-one songs, as far as the symbol of the first is concerned, is arranged according to the three-digit system; in terms of the name of the first, it is arranged in the order of the day of the Han Yi Gua Qi value. Its transmission part, there are a total of "Xuan Shou", "Xuan Chong", "Xuan Wrong", "Xuan Zhen", "Xuan Yue", "Xuan Ying", "Xuan Shu", "Xuan Wen", "Xuan Tu", "Xuan Jie", "Xuan Tu", "Xuan Jie" 11 articles, and the "Ten Wings" of yi chuan" to interpret the scriptures. Among them, "Wen" intends "Wen Yan", "Ying", "掜", "Figure", "Notice" to "Line Words", "Number" to "Say Gua", "Chong" to "Preface", and "Wrong" to "Miscellaneous Gua".
In terms of philosophical concepts, this book takes "Xuan" as the highest category, encompassing heaven, earth and people, so its 3 volumes, named Tianxuan, Dixuan, and Renxuan, have established a highly speculative "three talents in one" system from literature to thought, which has a greater impact on future generations. Huan Tan, Zhang Heng, and Wang Chong pushed him forward, huan tan than "Yang Xiong's Xuan", and "Fu Xi's Yi, Lao Tzu's Way, Confucius's Yuan" to drive side by side, "han xing has not been this since". Zhang Heng said of Cui Yiyue: "I look at the Taixuan, Fang ZhiziYun Miaoji Dao number, which is similar to the 'Five Classics'. Wang Chong also said: "Yang Ziyun's "Tai Xuan Jing" was created in meditation, extremely deep in meditation, and could not be achieved without a few talents. However, although the simulation of "Zhou Yi" in this book is quite perfect, almost incomparable, its variability is not as rich as "Zhou Yi". In addition, it introduces the five elements, the law, astronomy, calendar and other scholarship, the content is very complex, the use of words is very ancient, so scholars also criticize. At that time, some people "mocked Xiong's 'Xuan' shangbai'", thinking that metaphysics was not refined; Liu Xin also said Xiong: "Emptiness is self-suffering!" Today's scholars have Lu Li, but they still can't understand "Yi", and what is "Xuan"? I am afraid that future generations will use the sauce to cover the urn also. However, Yang Xiong was not moved in the end. As far as thought is concerned, "Tai Xuan" integrates "Yi" and Lao, and establishes a philosophical ideological system with "Xuan" as the highest ontology, and the main point is that "noble will advance, and the lowly will retreat", quite attentive to the study of righteousness, which has a leading role in the rise of Wei and Jin metaphysics. Li Guangdi said: "Yang Xiong's "Xuan" is intended to be "Yi", although it attacks Jing and Jiao Zhixu, but quite pushes the finger of moral life. ”
It was gradually studied by people during the Eastern Han Dynasty, especially in Shuzhong, it has been continuously passed down by posterity, known as the "Taixuan Classic". After the Three Kingdoms, successive generations of commentators on the Taixuan were particularly numerous. Zhu Yizun's "Jingyi Kao" volume 269 was written from Song Zheng, Li Zhen, Wang Su, Lu Ji, Yu Fan, Fan Wang, and below to the beginning of the Qing Dynasty, that is, there are more than 60 kinds of various annotated "Tai Xuan" works, which seem to form a kind of "Tai Xuan". Its important ones are Jin Fanwang's Notes on the Taixuan Classics (with the Four Series) and Song Sima Guang's Notes on the Taixuan Collection (with the Zhonghua Bookstore's 1998 punctuation). Among the works of today's people, there are Zheng Wangeng's "Interpretation of the Taixuan School" (Beijing Normal University Press, 1989 edition), Liu Shaojun's "Notes on the Taixuan School" (Central China Normal University Press, 1996), etc., which can be read.
Dialects
The old version of "Dialects" was titled "Interpretation of dialects of other countries in the Absolute Language of Xuan Envoys", and for the sake of simplicity, the various families quoted and recorded the provincial text of the "Dialects". According to Ying Shao's "Original Preface to Customs and Customs", Zhou and Qin often sent envoys to Xuan Xuan in the eighth month of the year, seeking different dialects, and also playing the books, hiding them in the secret room. and the death of the Yin clan, the one who is left out and abandoned, and the one who has no sight. The Shu people Yan Junping had more than a thousand words, and Lin Lu Weng had the method of outline. Yang Xiong is good, the world's filial piety and guards meet, Zhou Zhang questions, and continues with a second note. Twenty-seven years, Ernai zhizheng, all nine thousand words. Its invention is not as good as the Hong Liye of "Erya". Zhang Chun thought that it was a book that was not published in the sun and the moon. With 27 years of merit, Yang Xiong collected the ancient books contained in the ancient books and the survey obtained at that time, imitating the style of "Erya", and compiled the "Dialect", so some scholars pushed it as "a book that hangs in the sun and the moon and does not publish". However, Ying Shao's "Original Order of Customs and Customs" said that the "dialect" was 9,000 words, and now the original text has more than 11,900 words, and I am afraid that in the process of circulation, later Confucianism may be beneficial.
"Dialects" is the earliest dialect work in mainland China, which is of landmark significance in the history of linguistics. Its style imitates "Erya", and although the vocabulary received is not classified, it is basically arranged according to the content classification. The interpretation is generally to first list some synonyms of different dialects, and then use a common word to explain, most of the following also to explain that a word belongs to a local dialect; there is also a common name first, and then explain the different names in different dialects. The dialects recorded are vast, from QiDonghaidai in the east, to Qinlongliangzhou in the west, from Yanzhao in the north, to Yuanxiang Jiuling in the south, and also involves some dialects in the northern part of the Korean Peninsula. The book collects and preserves a large number of spoken Chinese vocabulary in the Han Dynasty, which provides an important basis for us to understand the "Mandarin" vocabulary of the Han Dynasty, and also provides us with good information for us to study the changing laws of ancient and modern phonetic semantics. Therefore, Guo Pu praised his "anecdotes of the nine costumes, and the absolute words of the six generations".
This book has been published in the world, but the text is ancient and the precepts are hidden, and the schoolmaster is not easy to detail, so it is broken and blackmailed, and it is almost unreadable. The Qing Dynasty revised the "Four Libraries of the Whole Book", that is, according to the "Yongle Canon", and there were many corrections. "For mutual examination, where two hundred and eighty-one words are corrected, seventeen words are deleted, twenty-seven words are supplemented... And quote the books one by one, dredging the proof one by one, with the case language. In addition to the "Four Libraries of the Whole Book", there are also the "Four Series" edition, the "Han Wei Series" edition, and the "Jingyin Yuanming Rare Book Series Ten Kinds" and so on. Historically, there have been many annotations for "Dialects", and it is also a good choice for the version of "Dialects".
The earliest annotation of the Dialect is Guo Pu's Dialect Annotation of the Jin Dynasty, which often compares the dialects of the Jin Dynasty with the dialects of the Han Dynasty to understand the ancient and modern. In the Qing Dynasty, there were also many people who studied "Dialects", among which the more successful ones were Dai Zhen's "Dialect Evacuation" and Qian Xuan's "Dialect Notes", both of which did a good job of sorting out and elaborating on "Dialects". "Dialect Evacuation" makes a meticulous text correction of the book "Dialects" and makes evidence article by article, which is an important reference book for the study of "Dialects"; "Dialect Notes" is widely quoted, the materials are relatively rich, and can explain the meaning of words from the sound, and the achievements are high.
Hua Xuecheng's "Yangxiong Dialect Proofreading and Interpretation Certificate" published by Zhonghua Book Company in 2006 is based on the shadow Song version of Shanghai Hanfenlou's "Four Series", and all the proofreading content is listed in accordance with the article after the text, in principle, only the original text of "Dialects" and the interpreted words in Guo Pu's "Dialect Notes" are annotated, which is a new proof that can reflect today's academic level.
The Sayings of the Law
The Fa Yan (法言) is another masterpiece handed down by Yang Xiong after the Tai Xuan ( 太玄 ) , written as a quotation-style prose work , modeled on the Analects. Its preface reads: "The sons of the Majesty each slander the saints with their knowledge, that is, they argue for strange and devious remarks in order to scratch the world's affairs, and although they argue small, they will eventually break through the road and confuse the people, so that they will drown in what they hear and will not know what they are not." and the Six Kingdoms of Taishi Gongji, the Chu Han Dynasty, the Shu Lin Zhi, not with the saints, quite absurd. The late people sometimes asked the heroes, often used the Fa Yingzhi, and wrote thirteen volumes, such as the "Analects", called the "Fa Yan". It can be seen that Yang Xiong's "Fa Yan" was mainly to criticize and correct the erroneous understanding that Zhuzi and Tai Shigong were "not with the saints". He "stole from Mencius" ("Fa Yan Wuzi") to clear the obstacles in the spread and development of Confucianism, so as to restore the true connotation of the Confucian classics and clarify the basic spirit of the Confucian Sacred Tao. He revered the Five Classics, believing that the saints and the Five Classics were the fundamental and only criterion for judging right and wrong, especially in times of decline, and were an important guarantee for the survival of society. It is proposed that only by striving to get rid of lilu's desire and cultivate a moral heart can we truly achieve the moral realm of Kong Sheng. He commented on the famous Confucian masters of the Western Han Dynasty, including Shusun Tong, Yuangusheng, Shen Pei, Dong Zhongshu, and so on, believing that Shusun Tong was a ruler's courtesy, which was gained, but his etiquette was not in line with the way of the saints, and it was a loss; The rest of the people were criticized and denied except for calling them "Confucians"; while Dong Zhongshu had empty wishes but could not be realized, and Gongsun Hong, who was in a prominent position but only knew that "profit is in peace" (Li Lu note in "Yuanqian"), failed to get close to the way of the saints. In addition, the art of causing rain, which was praised by Dong Zhongshu and others in the study of modern literature and scriptures, was also ruthlessly satirized and criticized, pointing out that "the words of a gentleman must be tested by the ghost, and there must be a test of the near, the big must be tested, and the small must be tested." To say nothing is delusional. Gentlemanly? Not vain" (Ask God). Xu Fuguan commented on this: "From the time of Emperor Cheng, some people began to doubt the study of heavenly life taught by the number of techniques, and gradually returned to the original face of the Five Classics. Yang Xiong's "Fa Yan" in the last years assumed the responsibility of opening up this stage. ”
As for the pre-Qin sons, Yang Xiong commented most on the ideas of the Dharma scholars represented by Shen Buhao and Han Fei, affirming that their "Gou is not obedient to the art of the saints" and "then Yan and Min cannot win" ("The Question" Li Railnote), but he severely criticized and comprehensively denied their "unkindness" ("Qing Dao") and "dangerous and intact" ("Five Hundred"). This is quite different from other scholars of the Han Dynasty, such as Sima Tan and Ban Gu, who evaluated the Fa in both negativity and affirmation. In contrast, Yang Xiong lacks such an objective analysis and comprehensive investigation, and is more with a distinct subjective tendency and emotional color. Such subjectivity is both a prominent feature of the "Fa Yan" and what it loses.
On the one hand, Yang Xiong vigorously criticized; on the other hand, Yang Xiong also pointed out that the Confucian classics and the Confucian Sacred Tao cannot be rigidly applied and blindly followed, and with the changes of the times, "but because of the cause, otherwise the revolution" ("Qing Dao"), "The Fu Dao is not natural, it should be created from time to time, and the profit and loss can be known" ("Ask God"). He believes that "through heaven, earth, and man, Confucianism; through heaven and earth, but through man, known as tricks" ("Gentleman"), advocating analyzing the fundamental causes of social and historical changes from the three aspects of heaven, earth, and man. He analyzed the history of the Warring States of Qin and Han, and believed that Qin died in the "strong and powerful" and "sowed abuse of Li Miao", and although han was "both talented and powerful", it was not as good as the three ancient Ming Emperors who could "feast on the country for a long time" ("Chongli") because of their "xianyi"; it reflected Yang Xiong's deep sense of distress, which was also the new cultural connotation and epochal significance of Confucianism he advocated.
The fusion and mutual influence of Confucianism is another feature of the Fa Yan. In the early Han Dynasty, Huang Lao and Wu Wei did not yet do anything, and regarded the Taoist doctrine as the ruling ideology, and although the Daoist doctrine was later "deposed by the Hundred Families and commended the Six Classics" during the period of Emperor Wu, the Taoist doctrine did not completely and could not completely disappear. Yang Xiong Shao studied from Yan Junping and praised Yan's virtue and talent, and also mentioned in the "Sayings of the Law" that "the treasure of shuzhuang's talents is not to be seen, not to cure it, to be quiet for a long time and not to change its conduct, although Sui he and why did they impose it?" Yan Junping was a representative figure of the Daoist school in the Han Dynasty, and the Shang Xuan Chongdao thought in the Fa Yan was the result of the influence of Taoism. In the Fa Yan, Yang Xiong believes that the Heavenly Dao has done nothing: "Or ask the heavens? A: I am in heaven and? See Inaction for Reference. Or ask: The sculpter, the bandit? A: With its non-engraving also. Carved as a thing, and given to all with strength? This idea of heavenly inaction is based on Lao Tzu's natural philosophy. However, yang Xiong refuted the Taoist concept of immortality and immortality as a Confucian, saying: "The gods and monsters are vast, and if they survive, the saint Man Yun." ("Chongli") pointed out that the strange things of the gods could not be verified, and the saints did not say anything strange and chaotic. He also said, "He who has the living will die; he who has a beginning will have an end, and so will the way of nature." ("The Gentleman") and cites historical facts that prove that the theories of the gods and immortals are all false, and in the era of the prevalence of theology, it undoubtedly lights up a ray of rational light.
The earliest bibliography of the Fa Yan is found in the Book of Han and Yiwen Zhi Zhuzi Confucian category: "Thirty-eight prefaces by Yang Xiong. Tai Xuan XIX, Fa Yan XIII, Le IV, Proverbs II. "The Sui Shu And JingShu Zhi (隋書· Ching Shu Shu Historically, there were two main systems for the version of the Fa Yan: 13 volumes and 10 volumes. The 13-volume edition is represented by Li Luzhu's "Yangzi Fayan", and the titles of the articles are "Xuexing", "Wuzi", "Self-Cultivation", "Asking", "Asking God", "Asking Ming", "Widow's Opinion", "Five Hundred", "Prophet", "Chongli", "Yuanqian", "Gentleman", "Filial Piety". Most of the "Fa Yan" that has been proofread and published throughout history is based on Yang Xiong's "Self-Introduction", with 1 article as 1 volume, a total of 13 volumes. This system has two characteristics: one is that the thirteen small prefaces are at the end of the book, and the other is that the preface is followed by a volume of "Fa Yan Yin Yi". Versions of this system still exist in the Song dynasty: the Northern Song Dynasty Zhiping II (1065) Guozi Jianjian Li Rail's "Yangzi Fayan" version, and the Qing Jiaqing twenty-fourth year (1819) Qin Shi Yan Zhai Ying Song engraving. In later generations, most of them used the Qin Shiyan Zhai ben as the base for photocopying and engraving. Another system of 10 volumes, starting from the Northern Song Dynasty and Song Xian, is 1 volume of "Wuzi" and "Self-Cultivation", 1 volume of "Qingming" and "Widow", and 1 volume of "Five Hundred" and "Prophet", a total of 10 volumes, and each sub-preface is placed at the beginning of the volume. There are six volumes of the 10-volume system: first, Song Xian's "Notes on the Yangtze Fayan", which was very popular in the Ming and Qing dynasties, and the republished were the "Han Wei Series" book, the "Guanghan Wei Series", the "Supplementary Han Wei Series" book, and the "Series Integration Preliminary Edition" book; the second was the Sima Guang Collection Annotation "Yangzi Fayan" version, the original book has been published, and now the Ming Reading Workshop publication and the "Four Libraries Complete Book" are published; the third is the Jianning Four Notes, the Northern Song Dynasty Periodical, and the present; the fourth is the "Yangzi FaYan" of the Five Ministers, and the Song ShaoxingJian Liu Tong judges the house Yang Gao Tang carving; the fifth is the "Jianning Four Notes, the Northern Song Dynasty Publications, and the Present You; the fourth is the "Compilation map classification title Wuchen Annotation Yangzi Fa Yan", Song ShaoxingJian Liu Tong judgment house Yang Gao Tang carving; fifth, "Jianning Four Notes" The new Menmu Wuchen Yin Zhuan Yangzi Fa Yan, based on the Jianning Four Notes, was added to Wen Gong's "Collected Notes"; the sixth is the "Yangzi Fa Yan of the Mutual Annotation of the Map", the Jianyang Shufang edition of the first year of the Southern Song Dynasty Jingding (1260), now in Japan, the best in the 10-volume system, according to Fu Zengxiang's "Records of the Books of the Tibetan Garden Group", this edition can also be divided into the Southern Song Dynasty Periodicals, the Late Song Dynasty Periodicals, and the Early Ming Dynasty Editions.
"Yang Xiong Collection"
"Yangxiong Collection", also known as "Yangzi Yunji", "Yang Shilang Collection", "Sui Shu Jing Zhi", "Old Tang Shu Jing Zhi", etc. are all written in 5 volumes, but their original has been written. Song Tanyu "is a good Xiongwen, but it is scattered in various texts, and it does not belong", because he took more than 40 articles contained in the "Book of Han" and "Guwenyuan", and still compiled it into 5 volumes, to make up for the lack of the original book. During the Ming Dynasty, Suizhou Zheng Pu also took the three books of "Taixuan", "Fayan", and "Dialects" written by Yang Xiong, and the articles of "King Benji of Shu" and "Qin Qingying" cited in similar books, and combined with their texts and endowments, they were divided into 6 volumes, and the end of the volume was attached to the title of Yi, which is now included in the "Siku Quanshu".
In literature, Yang Xiong is mainly known for his rhetoric and is one of the four great fu masters of the Han Dynasty. In his early years, he was very fond of resignation, and sima xiang, who tasted the townspeople, was as gentle and elegant as a teacher, so he thought that every time he proposed it. The Book of Han and Yiwenzhi is recorded in the "Poetry Endowment" that is, the "Twelve Articles of YangXiong Fu", 11 articles such as the "Shu Du Fu" and 1 article of the "Nuclear Spirit Endowment" is a fragment. Later, he believed that "the words are not given to the sages and gentlemen and the poetry is righteous" and "the children carved insects and seals, and the strong man did not do it", so he turned to philosophy. His representative works are modeled after Sima Xiang's "four endowments" such as "Zi Xuan" and "Shanglin", namely "Ganquan", "Hedong", "Yu Hunting", and "Chang Yang", all of which were written according to events, aimed at advising the emperor to stop hunting, to be extravagant, to cherish the people's strength, and to emphasize national defense. He inherited Sima Xiangru's path of scattered body and great endowment, and pushed it to the extreme. And its "Shu Du Fu" is an excellent work to show the style of Shu land. This endowment lays out the geographical location of Central Shu, the products of mountains and rivers, bamboo, wood, animals, the scale of the capital city, flowers, fruits and vegetables, cloth and Shu brocade, food and drink, song and dance customs, etc., which is not only very useful for the outside world to understand Shu land, but also opens up the creation of Duyi theme works. Since then, Ban Gu's "Two Capital Fu", Zhang Heng's "Erjing Fu", and Zuo Si's "Three Capital Fu" have all originated from this.
In addition to the lexicography, Yang Xiong also has books, proverbs, praises, difficulties, lianzhu and other types of treatises. For example, he once wrote "Twelve States Proverbs" and "Twenty-Five Official Proverbs", incorporating the artistic technique of resignation into the proverbs, in order to achieve the purpose of advising the king to practice moral government, not to forget danger, to perform his official duties, and to make the country rich and the people strong. Therefore, Wang Yinglin's "Examination of Han Yi Wenzhi" quoted Chao Shiyi: "Xiongmi Mang is more likely to be a hundred officials, change the county, the system is in chaos, and the soldiers forget to take advantage of the righteousness." It is written as "Sikong", "Shang Shu", "Guanglu Xun", "Wei Wei", "Ting Wei", "Tai Servant", "Si Nong", "Da Hongxu", "General Master", "Doctor", "City Gate Lieutenant", "Shanglin Yuan Ling" and other proverbs, as well as Jing, Yang, Yan, Yu, Xu, Qing, You, Ji, He, Yong, Yi, and Jiao", all of which advise people to be loyal and keep the festival, which can be a precept for all the worlds. However, there are many doubts about the authenticity of the surviving chapters and some chapters written by Yang Xiong in the world, and there are many doubts in later generations. For example, the "Guwenyuan" and "Zhongxing Bibliography" are 24 articles, Chao Gongwu's "Reading Records of Junzhai" is 28, and there are 4 "Sikong", "Shang Shu", "Doctor", and "Taichang"; and the "Siku Quanshu" contains Zheng Pu's compilation and adds "Taiguan Ling" and "Taishi Ling" to 30 articles. Examining the "Later Han Shu Ban Gu Biography" notes yang xiong's "Shang Shu Zhen", "Taiping Imperial Records" cites Yang Xiong's "Taiguan Order" and "TaiShi Ling" 2 proverbs, then Zheng Pu's addition is not unfounded. However, he also examined the "Book of Han and Hu Guangchuan", and said that Yang Xiong composed the "Twelve Prefecture Proverbs" and "Twenty-five Official Proverbs", and his 9 proverbs died, then the Han Dynasty stopped 28 articles. Liu Xun's "Wenxin Carved Dragon" said that the "Qing Yin Zhou Mu" 25 articles, then 3 of them died, should not be returned later. And the "Guwenyuan" contains 4 proverbs such as "Sikong", and clearly notes the names of Cui Xiao and Cui Yu, then these 4 proverbs may not really be written by Yang Xiong. Therefore, Chen Zhensun's "Zhizhai Shulu Solution" Yun: "The books published by the Guangde Army today, the school has no "Sikong", "Shang Shu", "Doctor", and "Taichang" in the collection. Concentrated all, according to the "Ancient Wen Yuan". And these four proverbs, or Yun Cui Xiao, or Yun Cui Zi Yu, are doubtful. ”
In addition to the "Four Libraries of The Whole Book", there are also Ming Zhang Xie's "Seventy-Two Collections", Zhang Pu's "One Hundred and Three Collections of the Six Dynasties of Han and Wei", Wang Shixian's "Twenty-two Collections of The Collected Works of the Six Dynasties of Han and Wei", and Yan Kejun's "Three Dynasties of Qin and Han in the Three Kingdoms and Six Dynasties of the Whole Ancient Dynasty". Among them, Yan Kejun's compilation can be described as the most complete book in the Current Compilation of Yangxiong Collection, this book has no cause, no re-emergence, and the end of each article is indicated to be found in a certain book and a certain volume, and it is very convenient to review and check. The main compilations of the present people are Zhang Zhenze's "Annotations on the Collection of Yangxiong Collections" (Shanghai Ancient Books Publishing House, 1993 edition), Zheng Wen's "Notes on the Collection of Yangxiong Literature" (Bashu Book Club, 2000 edition), and Lin Zhenai's "Annotations on the Collection of Yangxiong Collections" (Sichuan University Press, 2001 edition).
(This article is published in the History of Bashu, No. 1, 2022)
Source: Sichuan Provincial Local History Work Office
Author: Li Dongmei (Associate Researcher, Institute of Ancient Books Collation, Sichuan University)
Pictured: Fang Zhi Sichuan
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