The following article is transferred from the Institute of Ancient Books of Sichuan University, and I would like to thank you.
Abstract: The development of the Spring and Autumn Studies of Bashu in the Song Dynasty has always been integrated with the development of the Spring and Autumn Studies in the whole country. In the formation, establishment and development of the mainstream of the Spring and Autumn period of the Song Dynasty, Li Yaoyu, Li Qian, Song Tang, He She, Yang Hui, Du Ge, Xie Xiang, Cui Zifang, Zhao Pengfei, Li Mingfu, Jia Xuanweng and other Bashu scholars were important participants and made important contributions. When the mainstream development of Spring and Autumn Studies in the Song Dynasty disregarded historical facts and subjective assumptions, and the development of Spring and Autumn Studies was facing difficulties due to the changes in the current situation, Su Zhe, Yang Hu, Jia Qinguo, Feng Zhengfu, Cui Zifang, Feng Lu and others either made academic efforts or politically to reverse the unfavorable situation, so that the Spring and Autumn Studies of the Song Dynasty maintained a stable development. Su Zhe's emphasis on the importance of Zuo Chuan when correcting deviations, and the creative adaptation of the Spring and Autumn classics and commentaries by Wang Dang, Cheng Gongshuo, Wei Liaoweng and others based on Zuo Chuan increased the diversity of the forms of Spring and Autumn studies, and also promoted the development of the non-mainstream and relatively declining Zuo Chuan studies at that time, which is of great significance in the history of Zuo Chuan.
Keywords: Song Dynasty, Bashu, Spring and Autumn, Spring and Autumn, History, Contribution
*This paper is the result of the Sichuan Provincial Social Science Planning Project "Research on the Spring and Autumn Period of Sichuan in the Song Dynasty" (SC21B063), the other social science projects of Sichuan Province "Compilation and Research of the Bashu Complete Book in 2019: Spring and Autumn Category" (BSQS2019Z03), and the National Social Science Major Bidding Project "Research on Chinese Taoist Thought" (17ZDA010).
The Song Dynasty was the second peak period in the development of Spring and Autumn studies. Correspondingly, the study of the Spring and Autumn Period of Bashu in the Song Dynasty has also made great progress, with many documents and famous scholars. According to statistics, in the Song Dynasty, there were 71 kinds of monographs on the "Spring and Autumn" of Bashu, 17 of which existed, and 116 papers that have been handed down, while the situation in the country is that the total number of monographs is about 600 kinds, 77 kinds of extant works, and 768 papers, and the number of monographs in the Bashu region ranks second only to the southeast region in the country. It can be seen that regardless of the total amount or the existing quantity, the literature of the Spring and Autumn Period of Bashu in the Song Dynasty has a pivotal position in the country. At the same time, in the Song Dynasty, Sichuan also appeared Li Yaoyu, Li Qian, Song Tang, He She, Yang Hui, Du Ge, Su Shi, Su Zhe, Wang Dang, Cui Zifang, Xie Xiang, Zhao Pengfei, Cheng Gongshuo, Li Mingfu, Jia Xuanweng and other famous "Spring and Autumn" masters, which had a profound impact on the development of "Spring and Autumn" studies at that time and later. The study of "Spring and Autumn" in Bashu in the Song Dynasty has made great contributions to the development of "Spring and Autumn" studies in the country. However, it is very regrettable that at present, except for Wen Tinghai and Tan Rui's "A Brief Treatise on the 'Spring and Autumn Period' of the Sichuan Dynasties", Jin Shengyang's "Science and the Study of the Song Dynasty Bashu 'Spring and Autumn'", and some treatises on the Song Dynasty's Bashu classics and academic culture, which discuss some achievements of the "Spring and Autumn" of the Song Dynasty in general, other studies mainly focus on the case studies of some "Spring and Autumn" scholars such as Su Zhe, Su Shi, and Cui Zifang, and there is little discussion on the status and role of the "Spring and Autumn" studies of the Song Dynasty and Bashu in the history of "Spring and Autumn" studies. In view of this, this paper intends to discuss this issue from three aspects: integration, correction, and innovation.
1. Integration
The scholars of the Spring and Autumn Period of the Two Song Dynasty inherited the new style pioneered by Zhao Lu since the Middle and Tang Dynasties, so that the study of the Spring and Autumn Period finally fell from the shackles of the Han and Tang dynasties and paid attention to the exposition of righteousness and reasoning. At the same time, Confucianism developed until the Song Dynasty entered the stage of science. In a sense, the history of academic thought in the Song Dynasty is a history of the development of science, so all categories of scholarship in the two Song Dynasty were influenced by science. Under such an academic background, the Spring and Autumn Studies of Bashu in the Song Dynasty actively integrated into the development of "Seeking Scriptures by Passing on the Scriptures" and "Understanding the Scriptures with Righteousness" and the development of science, and made great contributions to the development of the Spring and Autumn Studies in the process of its own development.
Although the Bashu region is located in a corner, in the Song Dynasty, the development of its "Spring and Autumn" studies was almost the same as that of the whole country, and even the characteristics were more obvious. Now the academic community generally thinks that Sun Fu's "Spring and Autumn Zun Wang Fawei" and Liu Chang's "Spring and Autumn" five books [Liu Chang's "Spring and Autumn" five books refer to "Spring and Autumn Trade-off", "Spring and Autumn Biography", "Spring and Autumn Sayings", "Spring and Autumn Yilin" and "Spring and Autumn Wenquan]. Opened the "Spring and Autumn" Song Studies, mainly because the two had a great influence on the reform of the early Song Dynasty. In fact, the formation of Song studies in the Spring and Autumn Period was not only the work of two people, but also many other scholars of the same era also integrated into this tide and contributed their own strength, such as Li Qian, Li Yaoyu, He She, Yang Hui, and Song Tang in the Bashu region. In response to Song Yingzong's question about Shu Shi, Ouyang Xiu said: "Wenxing Su Xun, Jingshu Li Qian" [(Song) Zhu Mu wrote, (Song) Zhu Zhu added, Shi He Jindian: Fang Yu Shenglan, vol. 65, Beijing: Zhonghua Book Company, 2003, p. 1138]. ], with Li Qian as the representative of the scriptures in the Bashu region, Shi Jie and Sun Fu are "all beautiful", and Han Qi also "summoned them to the door". [(Song) Lü Tao, "The Epitaph of Li Jun, the Imperial Doctor", Zeng Zaozhuang and Liu Lin, eds., The Complete Song Dynasty, Vol. 161, Vol. 74, Shanghai, Hefei: Shanghai Lexicographical Publishing House, Anhui Education Publishing House, 2006, p. 82.] Li Qian's book "Interpretation of the Spring and Autumn Classics" "is mainly based on the scriptures, and is not in the discord of different songs" [(Song) Lu Tao: "The Epitaph of the Imperial Doctor Li Jun", Zeng Zaozhuang and Liu Lin, eds.: "The Whole Song Dynasty", vol. 161, vol. 74, p. 81. It is a typical work of seeking scriptures, and its "Spring and Autumn" study was quite influential at that time, Su Shi praised and said: "There is a family law to govern the "Spring and Autumn", and Ouyang Wenzhong is happy with it. [(Song) Su Shi, Wang Songling, Dongpo Zhilin, Vol. 1, Beijing: Zhonghua Book Company, 1981, p. 5.] Li Yaoyu's "A Brief Treatise on the Meaning of the Spring and Autumn Period" is also a refutation of the three transmissions and the theories of various families, so as to seek the meaning of the text of the "Spring and Autumn Period". He She's "Spring and Autumn Purpose", Yang Hui's "Spring and Autumn Distinction", and Song Tang's "Spring and Autumn New Righteousness" are all such works. The above shows that the scholars of the Bashu Spring and Autumn Period have a place in the formation of the Song Studies of the Spring and Autumn Period.
Not only that, the scholars of Bashu's "Spring and Autumn Period" have implemented the concept of "giving up the transmission and seeking the scriptures" more thoroughly and more typical. The main point of view of "sacrificing the transmission and seeking the scriptures" is that the three transmissions and other commentaries were not made by the saints, and it is inevitable that there will be various mistakes, so when there is a contradiction between the scriptures and the scriptures, the creed is not believed in and transmitted, and the scriptures are not bent to be transmitted. Therefore, the "Seeking the Sutra by Giving Up the Tradition" is not to completely abandon the Three Transmissions and other commentaries, but to establish the main position of the "Spring and Autumn" Sutra. However, the scholars Cui Zifang and Zhao Pengfei of Bashu's "Spring and Autumn Period" brought the "sacrifice of the scriptures" to the point of almost "abandoning the three transmissions", saying:
The things written and the meaning of the book, the success or failure, praise and disapproval, have 8,000 words between the husband and the man, although there is no argument from the preacher, and the "Spring and Autumn" can be known. ...... Nowadays, the rest is not a solid theory of the three schools, thinking that if the theory of the three schools does not go, the scholars will be undecided, and the scriptures of the saints will never be seen again. [(Song) Cui Zifang, "The Interpretation of the Spring and Autumn Classics in the Preface", frontispiece of the Interpretation of the Spring and Autumn Classics, Photocopy of the Four Libraries of Wenyuan Pavilion, Taipei: The Commercial Press, vol. 148, pp. 175-176.] ]
However, those who say it in the world think that if it is not preached, it cannot be known. Woohoo, at the beginning of the sage's writing, how could he mean that there would be three families in the later generations to spread evil for him? If the three transmissions are not done, then the sutra will not be able to be revealed? The sage lives in the royal way to show the eternal world, how can it be regarded as an unknowable righteousness in order to ignore the future generations? Gu scholars do not indulge in their intentions but do their work to obtain them quickly, and they have more than enough to learn from their families, and they do not ask if they are not clear about the scriptures. It is foolish to say that scholars should not pass on the "Spring and Autumn Period" without passing it on, and they should not ask for the "Spring and Autumn Period". [(Song) Zhao Pengfei: "Preface to the Spring and Autumn Classics", frontispiece of "Spring and Autumn Classics", the 19th year of Kangxi of the Qing Dynasty, "Tongzhitang Sutra Interpretation". ]
Although Liu Chang also said that "the book of "Spring and Autumn" should be self-communicated without transmission", its focus is on "non-quandering to pass on together", [(Song) Liu Chang: "Spring and Autumn Balance" volume 10, the 19th year of Kangxi of the Qing Dynasty "Tongzhitang Sutra Interpretation" version. It is not to abolish the three transmissions, Cui and Zhao said that they want to completely abandon the three transmissions, and push the "sacrifice of the scriptures" to the extreme. Abolishing the three transmissions is suspected of being too brave in "doubtful transmission", and it is impossible in specific academic practice. However, in terms of the eventual elimination of the Han and Tang dynasties, and the consolidation and establishment of the dominant position of the Song studies in the Spring and Autumn Period, such a view is of great significance and value. In addition to theoretically deriving and deepening the idea of "seeking scriptures from the past", Bashu scholars also implemented the idea of "seeking scriptures by giving up the scriptures" in the form of literature collections, and summarized them in stages, such as Du Ge's "Spring and Autumn Huiyi". This book first lists the scriptures, then the three transmissions, then the sayings of the families, and finally the meaning of the self. It brings together the sayings of various families in a series of "Waiting for scholars to study and study" [(Song) Du Ge: "Spring and Autumn Huiyi Preface", "Spring and Autumn Huiyi" frontispiece, "Sun's Shanyuan Pavilion Serials". is the most intuitive expression of his view of "not owning the family". The more than 30 companies listed, in addition to the three transmissions, Du Pre, Dong Zhongshu, He Xiu, Fan Ning, Liu Xuan, etc., most of the rest are related works since Zhao Lu opened the precedent of "Shechuan Seeking Scriptures" in the Tang Dynasty, mainly including Lu Chun's "Spring and Autumn Collection of Legends", "Spring and Autumn Collection of Doubts", "Spring and Autumn Collection of Micro Purposes", Lu Tong's "Spring and Autumn Picks", Lu Xisheng's "Spring and Autumn General Rules", Hu Dan's "Spring and Autumn Treatise", Wang Yan's "Spring and Autumn Notes", Sun Fu's "Spring and Autumn General Treatise", "Spring and Autumn Zun Wang Fawei", He She's "Spring and Autumn Purpose", Yang Hua's "Spring and Autumn Distinguishing Essentials", Qi Xianliang's Spring and Autumn Essentials", Li Yaoyu's "Spring and Autumn Assembly", Zhu Ding or Chen Zhu's "Spring and Autumn Suoyin", Song Tang's "Spring and Autumn New Righteousness", Sun Jue's "Spring and Autumn Economic and Social Essentials", etc. Du Ge listed the works of "Seeking the Scriptures" that he could see in his time and judged them, which can be said to be a summary of his previous "Sacrifice and Seeking Scriptures" "Spring and Autumn". Such a summary is undoubtedly conducive to the further development of Song studies in the Spring and Autumn Period. Moreover, the more than 30 schools collected in the "Spring and Autumn Huiyi" have been deceased, so it objectively plays a role in preserving the literature of "sacrificing the scriptures and seeking the scriptures", and has laid the foundation for our research today.
In the context of the trend of physical thought, the "Spring and Autumn" of the Song Dynasty was inevitably irrigated by the science of science in addition to the characteristics of "seeking scriptures from the past" and "passing through the three transmissions", and the "Spring and Autumn" of Bashu was naturally no exception. It should be said that since the introduction of science into Shu, the study of "Spring and Autumn" in Bashu, whether it is the interpretation of the scriptures, the annotations of the "Zuo Chuan", or the historiographical transformation of the "Spring and Autumn" classics, has been more or less branded with science, with Xie Xiang, Zhao Pengfei, Li Mingfu, Jia Xuanweng and other four people being the most representative.
Ercheng is the founder of science, and Cheng Yi is the beginning of the process of rationalization of "Spring and Autumn". Although Cheng Yi's "Spring and Autumn Biography" is only two volumes, he advocates that "Spring and Autumn" is "the essence of poor reason" [(Song) Hu Anguo, Wang Limei, "Shu Program", frontispiece of "Spring and Autumn Biography", Yuelu Books, 2011, p. 4. In the process of interpreting the "Spring and Autumn Period", "Li" was taken as the internal basis and evaluation criterion [Note: The first to introduce the concept of "Li" into the "Spring and Autumn Period" was Sun Fu, the pioneer of Song and Ming Dynasty science, but it was only used occasionally and not systematically. For details, see Zheng Renzhao, "The Influence of Cheng Yi's 'Spring and Autumn Biography' on Hu Anguo's 'Spring and Autumn Biography'", in Chen Yichu, ed., Ercheng and Song Studies: Proceedings of the First Song Studies and Cheng Hao Cheng Yi International Academic Symposium, East China Normal University Press, 2013, p. 449. ], and believes that "those who learn the Spring and Autumn Period must be excellent to swim in Hanyong, and tacitly understand the heart" [(Song) Cheng Hao, Cheng Yi, Wang Xiaoyudianxiao: Henan Cheng's Anthology, vol. 8, "Spring and Autumn Biography Preface", "Ercheng Ji", Beijing: Zhonghua Book Company, 2004, p. 584. ]。 Hu Anguo, who is a private scholar of Cheng Yi, expounded Cheng Yi's theory and defined the Spring and Autumn Period as a book that "preserves the principles of heaven and destroys people's desires" and "the essential book of the heart outside history" [(Song) Hu Anguo, edited by Wang Limei: Preface to the Spring and Autumn Biography, frontispiece of the Spring and Autumn Biography, p. 1. ], and finally completed the rationalization of the "Spring and Autumn" study. In fact, in addition to Cheng Yi and Hu An, some other scholars also joined the process of rationalization of the "Spring and Autumn Period", and Xie Xiang and Zhao Pengfei in the Bashu region are among the representatives.
Xie Xiang, the word is upright, a native of Huaiyi Jintang (now belonging to Qingbaijiang District, Chengdu, Sichuan), and is Cheng Yi's senior brother in Shu. Cheng Yi has high expectations for it in the study of "Spring and Autumn", when Cheng lived in Fuzhou in his later years, he once wrote "The Book of Xie Jun with Jintang" and said: "I wanted to write the text of "Spring and Autumn", so there was no book, so I failed to ,...... the righteousness of "Spring and Autumn" dozens, as bright as the sun and stars, not to be forgotten, only afraid of small examples, the spirit of old age, there is a leakage. And please push the official to investigate, and see you for help the day after tomorrow, as said in previous years, Xu Zhi and Cai are also buried in the book. [(Song) Cheng Hao and Cheng Yi, Wang Xiaoyu Dianxiao: Henan Cheng's Anthology, vol. 9, "Hejintang Xie Junshu", Ercheng Ji, p. 613.] I hope that Xie Xiang can assist me in completing the writing of the "Spring and Autumn" work. Li Mingfu, a Shu man in the Song Dynasty, thought that Liu Xuan and Xie Xiang had the most Cheng Yi's meaning, and Cheng Yi's "Spring and Autumn Period" learned "to get Xiang, to get Xuan, and to get Anguo, and its righteousness is obvious", and Xie Xiang "probably said that there are many books, which are extremely detailed than Liu Xuan". [(Song) Li Mingfu, "Zhujia Surnames and Secrets: Xie Xiang", frontispiece of "Spring and Autumn Jiyi", photocopy of Wenyuange Siku Quanshu, vol. 155, p. 182. Xie Xiang is the author of 24 volumes of "Spring and Autumn Righteousness" and 3 volumes of "Spring and Autumn General Righteousness", the original book is no longer extinct, but fortunately Li Mingfu's "Spring and Autumn Collection" is quoted a large number of times and Gao Min's "Spring and Autumn Collection Notes" and Zhao Pengfei's "Spring and Autumn Classics" A small number of quotations, which can be glimpsed. Judging from the entries in Xie's "Spring and Autumn" works, it absorbs Cheng Yi's practice of using "Heavenly Principles" to interpret "Spring and Autumn", such as when interpreting the "Spring and Lunar New Year of the First Year" of Duke Yin, he said: "The king is the same virtue as the sky, and what he does is the same way as the heavens, for the father and son, for the monarch and the minister, for the husband and wife, for the brothers, for the friends, all because of the principles of heaven for the people who are the people; for the crown of the faint, for the funeral sacrifices, for the shooting of the countryside, for the food, all because of the principles of heaven for the literati; for the governance, for the teaching, for the law, all because of the principles of heaven for the training." [(Song) Li Mingfu, "Spring and Autumn Jiyi", Vol. 1, Yin Gong, "Spring and Autumn Wang's First Year", Photocopy of Wenyuan Pavilion Siku Quanshu, vol. 155, pp. 217b-218. Heavenly principles have become the highest principles of human ethics, etiquette, politics and religion. In this way, the ontology of science is fully integrated into the study of the Spring and Autumn Period
Zhao Pengfei, the word Qiming, the name Mune, a native of Mianzhou (now Mianyang City), Song Huizong Xuanhe Jian Jinshi, life and deeds are unknown. It is impossible to test who Zhao's teacher is, but his book "Spring and Autumn Classics" tries to implement Cheng Yi's method of "excellent swimming and swimming, tacit understanding and heart-to-heart". And he further elaborated on this method:
Therefore, those who are good at learning "Spring and Autumn" should first calm their hearts and use the scriptures to understand the scriptures, and they will not be confused by heresy, and they will praise and disapprove themselves. ...... It is said that before the "Spring and Autumn Period" was not transmitted, its purpose was settled, and it should be silent and heart-to-heart. ...... If you are willing to regard the scriptures as the arrow, take the body as the bow and the heart as the arrow, and shoot it calmly, and the expectation will be successful. The wild goose soars in front, not squinting, the three rumors of the different theories, can the mediocrity mess with my heart? Cover the book "Spring and Autumn" to the public world, and scholars should seek it with the heart of the public world. [(Song) Zhao Pengfei: "Preface to the Spring and Autumn Classics", frontispiece of "Spring and Autumn Classics", the 19th year of Kangxi of the Qing Dynasty, "Tongzhitang Sutra Interpretation". ]
"Peaceful Heart" and "Silent and Heart-to-Heart Meeting" can be said to be another expression of "excellent swimming, tacit understanding of the heart", which is to seek the meaning of the sage in "Spring and Autumn" with cultivation efforts. And "seeking it with the heart of the world" shows that what Pingxin wants to get rid of is selfishness, in other words, it is to get rid of selfish desires, which is more clear than Cheng Yi said, and has a bit of a sense of destroying people's desires. It can be seen that Zhao introduced the theory of science into the study of "Spring and Autumn".
Judging from the era in which they lived, Xie Xiang and Zhao Pengfei were slightly earlier or at the same time than Hu Anguo, and their elaboration and derivation of Cheng Yi's "Spring and Autumn" doctrine should have a certain influence on Hu Anguo to a greater or lesser extent. In other words, it was their elaboration that laid a certain foundation for the completion of the Juan Kingdom and the completion of the rationalization of the Spring and Autumn Period.
Li Mingfu and Jia Xuanweng left the imprint of Bashu scholars in the study of "Spring and Autumn" after the completion of the study of "Spring and Autumn". Li Mingfu is a Yu, the word Boyong, a native of Hezhou (now Hechuan, Chongqing) [There are two other theories about Li Mingfu's hometown. Huang Kaiguo's "Dictionary of Classics" and Xu Jialu's "Dictionary of Traditional Linguistics" both believe that he is a native of Heyang, Shaanxi Province, and Gao Lingfei's "Southern Song Dynasty Anze Yihongru" (Shanxi Daily, April 8, 2008) advocates that he is a native of Anze, Shanxi. Both of these statements are misunderstandings of the name of the present place corresponding to Heyang. In this regard, Nie Shuping and Zhao Xinxian's "A Brief Examination of Li Ming's Resumption of Nationality by the Author of 'Spring and Autumn Jiyi'" (Journal of Sichuan Normal University, No. 1, 2010) has detailed research and can be used for reference. ], Song Ning Zong Jiadingjian (1208-1224) was too student. Li's "Spring and Autumn Collection" 50 volumes of "Program" 3 volumes, in the form of a collection of explanations of Zhou Dunyi, Zhang Zai, Er Cheng, Fan Zuyu, Xie Liangzuo, Yang Shi, Hou Zhongliang, Yin Yan, Liu Xuan, Xie Xiang, Hu Anguo, Lu Zuqian, Hu Hong, Li Tong, Zhu Xi, Zhang Yan and other 17 "Spring and Autumn" doctrines [Note: "Spring and Autumn Collection" frontispiece "Zhu Family Names Omitted" omitted Zhang Zai, but there are many references to Zhang Zai's theory in the text. ]。 Among these 17 people, Zhou Dunyi, Zhang Zai, Er Cheng, Fan Zuyu, Xie Liangzuo, Yang Shi, Hou Zhongliang, Yin Yan, Liu Xuan, and Hu Anguo 11 are all the masters of the "Yiluo Yuanlu" that records the "disciples of Cheng Zijiaoyoumen"; among the remaining six people, Xie Xiang is also a disciple of Cheng Yi, and in the "Yiluo Yuanlu" Liu Xuan's "posthumous affairs" recorded his interpretation of the "Spring and Autumn Period" to Yichuan, and the remaining five people are the second Cheng to pass on and learn later. It can be seen from this that the "Spring and Autumn" doctrine adopted by Li as a scholar of Cheng Zhu Lixue, as Lu Xinyuan said:
His book is based on Lianluo, so Hu Anding's "Oral Righteousness", Sun Xinlao's "Interpretation of the Scriptures", "Economic Society" and "Essentials", Sun Mingfu's "Respect for Wang Fawei" and "Spring and Autumn General Treatise", Liu Gongshi's "Trade-offs" and "Yilin", Cui Zifang's "This Case" and "Interpretation of the Scriptures", Wang Chen's "Wang Gang Treatise", Su Yingbin's "Collection of Biography", Lu Juren's "Collection of Explanations", and Xiao Zijing's "Discernment". [(Qing) Lu Xinyuan, Feng Huimin, ed., Yigutang Continuation, Vol. 3, Spring and Autumn Collection, Beijing: Zhonghua Book Company, 2009, p. 288.] Press, "Wang Chen", originally mistakenly as "Wang Zhe", according to the four library book "Spring and Autumn Emperor Outline" changed. ]
Although Li did not "assert his own opinion" of these "Spring and Autumn" doctrines he had collected, he collected the "Spring and Autumn" views of Confucianism since the Northern Song Dynasty, and the scope of his collection was not limited to the "Spring and Autumn" monographs, but "either he talked about other scriptures and the "Spring and Autumn", or his sayings were consistent with the "Spring and Autumn Period", and they were all widely searched and visited" [(Song) Li Mingfu, "Entering the Spring and Autumn Period", frontispiece of "Spring and Autumn Jiyi", photocopy of Wenyuange Siku Quanshu, vol. 155, p. 179. In the frontispiece of the book, the "Chronicles of the Surnames of the Families" summarizes the basic views, contributions, and status of the 16 families cited except for Zhang Zai, indicating that Li is combing and summarizing his previous science "Spring and Autumn" studies in the form of a collection of explanations. Li wrote this book during the reign of Emperor Jiading of the Song and Ning Sects, which was a period when the science of science gradually changed from "pseudo-science" during the Qingyuan Party ban to officially recognized science. On the one hand, this shows the important influence of the general trend of the development of science on the Spring and Autumn Studies of Bashu, and on the other hand, it also shows that the Spring and Autumn Studies of Bashu actively integrates into the academic trend of the times and makes important contributions to the development of the Spring and Autumn Studies of Science.
Jia Xuan Weng (1213-?), a native of Meishan (now Meishan, Sichuan). Jiaxuan Weng was born at the end of the Song Dynasty, and science had become the mainstream thought at that time, and his "Spring and Autumn" study had strong physical characteristics. He believes that "Spring and Autumn" "are all the residences of the sage's heart and law" [(Song) Jia Xuan Weng: "Reading the Preface to the Spring and Autumn Period", the frontispiece of "The Detailed Biography of the Spring and Autumn Collection", the nineteenth year of the Kangxi Dynasty of the Qing Dynasty, "Tongzhitang Sutra Interpretation". and "The two hundred and forty-second years of the Spring and Autumn Period, the sage's mind and law are also seen in the matter" [(Song) Jia Xuan Weng: "Zetang Collection", vol. 3, "Xin Zhai Shuo", "Photocopy of Wenyuan Pavilion Siku Quanshu", volume 1189, p. 321ff. "The Spring and Autumn Period" sets things right, curbs people's desire to preserve heavenly principles, and sees the beginning of the year" [(Song) Jia Xuan Weng: "Spring and Autumn Collection Biography Details" frontispiece "Program: The Original Spring and Autumn Period", the nineteenth year of Kangxi in the Qing Dynasty, "Tongzhitang Sutra Interpretation". ], which is no different from Hu Anguo's "Spring and Autumn Period" as a book of "preserving heavenly principles and destroying people's desires" and "the key book of history and heart". Moreover, Jia Xuan Weng was the "continuation of Xiangshan", Song Ji was sent to the north, detained and did not return, and was the first to bring Lu Xue to the north, and was the pioneer of Zhu Lu in the northern academic circle [Wei Chongwu: "On the Ideological Characteristics of Jia Xuan Weng - and on the Academic History Significance of His Northward Transmission", Journal of Southwest University for Nationalities (Humanities and Social Sciences Edition), No. 3, 2006. ], he promoted the spread of the "Spring and Autumn" study of science in the areas controlled by the Yuan Dynasty.
It can be seen from the above that the study of the Spring and Autumn Period of Bashu in the Song Dynasty has always kept up with the pace of the times, integrated into the trend of the development of the Song Dynasty's doubtful and ancient scriptures and the development of science, and together with other regions, contributed to the prosperity of the Song Dynasty's "Spring and Autumn" studies, and influenced the development of the "Spring and Autumn" studies after the Song Dynasty.
2. Correction
Although the study of the Spring and Autumn Period in the Song Dynasty was very prosperous, due to internal reasons and the interference of external political factors, its development was not smooth sailing, and there were some deviations. In the face of these deviations, some scholars in the Song Dynasty made efforts to correct them, so that the study of the Spring and Autumn Period in the Song Dynasty developed steadily.
After the popularity of Sun Fu's "Spring and Autumn Zun Wang Fawei" and Liu Chang's "Spring and Autumn" five books, "sacrificing the scriptures and seeking scriptures" and "interpreting the scriptures with one's own will" became a common practice. From the perspective of ideological development and application to the world, such an atmosphere is conducive to the subjective exertion of the interpreters in light of the needs of reality, and is conducive to the emancipation of the mind and the solution of some practical problems. However, after such a trend prevailed, some scholars completely denied some of the objective contents of the three biographies, did not believe in history, and judged from the interpretation of the scriptures and the understanding of the meaning of the true sages, which inevitably led to the suspicion of subjective assumptions. This is an unavoidable problem in the theory of the "Spring and Autumn" study of the Song Dynasty, and it is also the place where it has been criticized by later generations.
In addition, the development of the "Spring and Autumn" studies in the Song Dynasty was often affected by the changes in the current situation, among which Wang Anshi's change of law did not list the "Spring and Autumn" in the scholars, and did not use the "Spring and Autumn" to take scholars, and Song Gaozong and some subsequent emperors had the greatest influence on the "Spring and Autumn" studies [For the respect of Song Gaozong and some subsequent emperors for the "Spring and Autumn" studies, see Zhang Shangying: "Song Gaozong and the "Spring and Autumn" Studies ("Historical Monthly" No. 12, 2007) and Zhang Shangying and Shu Dagang: "The Literature of the Song Dynasty 'Spring and Autumn' Studies and the Song Dynasty "Spring and Autumn" Studies ("Quest") No. 7, 2007). ]。 Of course, the supreme ruler's respect for the development of "Spring and Autumn" is a positive factor, and Wang Anshi's change of law does not use "Spring and Autumn" to take scholars, and does not list "Spring and Autumn" in the scholars, which leads to the abolition of "Spring and Autumn" and impermanence, which is the reason for the deviation in the development of "Spring and Autumn" studies. During the 60 years of the four dynasties of Song Shenzong, Song Zhezong, Song Huizong, and Song Qinzong, Wang Anshi's reform caused fierce political party disputes and disputes between the new school of academics and other schools such as Shu and Luoxue, which were entangled together and had a great impact on politics and scholarship at that time. Because Wang Anshi did not use the "Spring and Autumn Period" to take scholars, and did not establish the "Spring and Autumn Period" as a scholar, the abolition of the "Spring and Autumn Period" became an important pretext for the old and new party disputes and academic disputes. The government's impermanence in the abolition of the "Spring and Autumn Period" will naturally affect the study of the "Spring and Autumn Period" by some scholars for the purpose of taking the examination, affect the teaching of the "Spring and Autumn Period" in the official schools, and also affect the opportunity for some "Spring and Autumn" scholars who have obtained the Jinshi background to be called for examinations and promotions. For example, the aforementioned Li Qian Qingli won the Jinshi in six years, and his "Spring and Autumn" study was deeply appreciated by Ouyang Xiu, and Han Qi, the prime minister of Xining, once put his book "Spring and Autumn Scripture Interpretation" on the court, saying that it can be placed in the literary museum, Wang Qi and others also strongly seconded it, but "will pay tribute to change the system, "Spring and Autumn" is not a department, and the discussion is a bed", under the influence of this, Li Qian "has a sense of return, and then he is old in Shu". [(Song) Lü Tao, "Epitaph of the Imperial Doctor Li Jun", Zeng Zaozhuang and Liu Lin, eds., The Complete Song Wen, vol. 161, vol. 74, p. 81.] For Li Qian's such an encounter, Su Zhe once sighed with regret: "The book collar is obsessed with urging me to grow old, and the "Spring and Autumn Period" is abolished and the Gongxian is tired" [(Song) Su Zhe, Chen Hongtian and Gao Xiufang: Su Zhe Collection, vol. 7, "Ciyun Zizhan Jimei Shou Li Xisheng", Beijing: Zhonghua Book Company, 1990, p. 122. ]。 Such a situation will inevitably be detrimental to the development of Spring and Autumn studies. However, because there were still more than 10 years during this period, that is, from the first year of Yuanyou (1086) to the third year of Shaosheng (1096), the third year of Yuanfu (1100) to the fourth year (1101), and the first year of Jingkang (1126) to the second year (1127), the Spring and Autumn Period was not abolished. The Yingzong Dynasty still increased slightly, with an increase of 0.09 units/year and 0.09/person, respectively. However, without the impermanence of "Spring and Autumn", more will be added. The average number of documents and authors per year is 0.87 and 0.63 fewer than those of the Southern Song Dynasty, which was highly regarded by the supreme ruler for the study of the Spring and Autumn Period. [For the specific situation of the development of the literature of the Spring and Autumn Period in each stage of the Song Dynasty, see Zhang Shangying and Shu Dagang, "The Literature of the Song Dynasty 'Spring and Autumn' and the Literature of the Song Dynasty" (Quest, No. 7, 2007). ]
In the face of these deviations, some scholars of the Spring and Autumn Period in the Song Dynasty made efforts to correct the deviations, and the Bashu scholars represented by Su Zhe played an important role in this process. Sansu father and son were the most influential scholars in the Bashu region of the Song Dynasty. Su Xun and Su Shi did not have a monograph on "Spring and Autumn", but their thoughts on "Spring and Autumn" were also reflected in Su Zhe's "Spring and Autumn Collected Explanations". Su Zhe very clearly pointed out the reason for his "Spring and Autumn Collection Explanation", one is "to give less and rule the "Spring and Autumn Period", when many people were taught by Sun Mingfu, saying that Confucius wrote "Spring and Autumn" to do a little bit of time, and did not return to the history, so he abandoned the three transmissions and had nothing to recover" [(Song) Su Zhe: "Spring and Autumn Collection Commentary", Zeng Zaozhuang and Liu Lin, eds., "The Whole Song Dynasty", vol. 2076, p. 258. ], one is "In recent years, Wang Jiefu used the prime minister to interpret the scriptures, and practiced it in the world, until the "Spring and Autumn" was incomprehensible, and he was slandered as a rotten court newspaper, so that the corporal in the world could not return to school" [(Song) Su Zhe: "Spring and Autumn Collection Commentary", Zeng Zaozhuang and Liu Lin, eds.: "The Whole Song Dynasty", vol. 2076, p. 259. ]。 The second reason needs to be explained. Su Zhe's preface was written in the second year of Yuan Fu (1099), which is now a record of Wang Anshi's denigration of "Spring and Autumn" as "Broken Rotten Dynasty Newspaper", but in fact, the "Broken Rotten Dynasty Newspaper" should be recorded by Su Zhe according to rumors, which is related to the differences and struggles between Su Shuxue and Wang Anshi's new school at that time. [For more information on Wang Anshi's case of "Breaking the Rotten Dynasty Newspaper", see Zhang Shangying, "A Special Study on the Spring and Autumn Period of the Song Dynasty", Changchun: Jilin People's Publishing House, 2011, pp. 78-86.] Therefore, the focus here should be that "the corporal of the world is not allowed to return to school", and the real reason for not being able to study is because after Wang Anshi opened the practice of not listing the "Spring and Autumn" in the scholars and not using the "Spring and Autumn" to take scholars, the "Spring and Autumn" was abolished and impermanent.
In order to correct the bias of "not relieving history" and "abandoning the three transmissions", Su Zhe mainly focused on "Zuo Chuan" and paid attention to interpreting the scriptures with historical facts. Su Zhe's approach is a correction to the excessive abandonment of the three-transmission style of learning, but it is not a return to the old road of learning in the "Spring and Autumn" of the Han and Tang dynasties. Fundamentally speaking, it belongs to the category of "New Spring and Autumn Studies" pioneered by Qi Zhu, Zhao Kuang, and Lu Chun. In view of Su's academic influence, he used the "Zuo Chuan" as the main commentary, which aroused the attention and research of the "Zuo Chuan" at the time, such as Chao Buzhi's "Miscellaneous Treatise on the Biography of the Zuo Family in the Spring and Autumn Period" and "The Biography of the Spring and Autumn Ministers" by Chao Buzhi, one of the four scholars of Sumen, and the "Biography of the Spring and Autumn Ministers" by Wang Dang of Shuren. This enabled the study of "Zuo Chuan" in the Song Dynasty to have 106 kinds of monographs in the "Spring and Autumn Period" when there were only 6 kinds of monographs and 4 kinds of monographs in "Gongyang" and "Grain Beam" respectively, which occupied a certain position in the "Spring and Autumn" studies of the Song Dynasty.
In addition to Su Zhe, many other Bashu scholars also actively joined the ranks of correcting deviations during the special period from Song Shenzong to Song Qinzong, when the "Spring and Autumn Period" was abolished and impermanent, which was mainly manifested in the above words to argue for the "Spring and Autumn Period" and adhere to the "Spring and Autumn Period" as a career.
During this period, whenever the imperial court abolished the "Spring and Autumn Period", there were always some scholars who spoke up and fought for the restoration, and the scholars of the "Spring and Autumn Period" of Bashu could be said to be active among them. Compared with other regions, the number of people who can be seen now with documented records and a certain degree of influence should be the largest in the Bashu region [The scholars who advocated the restoration of the Spring and Autumn Period during this period are: Zhang Dunli (from Kaifeng, Henan), Sima Guang (from Xia County, Shanxi), Chao Shuozhi (from Shandong), Fan Rouzhong (from Jiangxi), Wu Min (from Yizheng, Jiangsu), etc.). At every slot, scholars came forward to speak out. When Wang Anshi boycotted "Spring and Autumn" for the first time during the Xining period, the main advocates for the restoration of "Spring and Autumn" were Zhang Dunli, Yang Hui and others, and Yang Hu was a native of Mianzhu, Sichuan. Yang Hui grew up in the "Spring and Autumn Period", the author of the "Spring and Autumn Period" ten volumes, served as the imperial history of the queen, in the admonition to the Song Dynasty Shenzong said: "to the scriptures to take the scholars, only do not use the "Spring and Autumn", it is advisable to make scholars interpret the scriptures in three transmissions, do not need to use the "Zuo" theory. [(Song) Fan Zuyu, "Tianzhang Pavilion to be made Yang Gong Epitaph", Zeng Zaozhuang and Liu Lin, eds., The Complete Song Dynasty, vol. 2150, vol. 98, p. 332.] When Shao Shengjian revisited the "Spring and Autumn Period", Fuling Cui Zifang begged for the "Spring and Autumn" doctor as a cloth cloth [(Song) Li Xinchuan's "Records of the Years Since the Establishment of Yan" volume 16 records that "at the beginning, Dongchuan Buyi Cui Zifang ruled the "Spring and Autumn Period", Shao Shengjian Sanshang Shu begged for a doctor, and did not report it" (Zhonghua Book Company, 1988, p. 331). It also reflects the perseverance and firmness of the scholars of Bashu's "Spring and Autumn". Unlike the suggestions of Yang and Cui, which were not adopted by the supreme ruler, in the first year of Jingkang (1126), Feng Lu, a native of Anyue (now Anyue in Ziyang), and Wu Min, the prime minister, made a suggestion to Song Qinzong, which led to the re-establishment of the "Spring and Autumn" school. Jingkang changed the yuan, and suddenly saw Ren, and the prime minister Wu Gongmin was white, and Zhao Kezhi was reinstated. [(Song) Hu Quan, "Epitaph of Mr. Qingjie", Zeng Zaozhuang and Liu Lin, eds., The Complete Song Dynasty, vol. 4330, vol. 196, p. 153.] Feng Shan wrote 12 volumes of "Spring and Autumn General Explanation", and Xiao Chu wrote "Spring and Autumn Classics" (now known as "Spring and Autumn Identification"), and according to Hu Quan, Feng and Wu set up "Spring and Autumn" in accordance with Xiao Chu's advice. Of course, under the influence of various factors, the efforts to reinstate the Spring and Autumn Period often ended in "not reporting", but such efforts played a certain role in encouraging some Spring and Autumn scholars and promoted the development of Spring and Autumn Studies during this period.
The scholars of Bashu's "Spring and Autumn" not only competed for the "Spring and Autumn Period", but also did not set up the "Spring and Autumn" in the imperial court, and did not use the "Spring and Autumn" to win scholars, and were not driven by fame and fortune, did not follow the trend, and still insisted on governing the "Spring and Autumn" as a profession. Jia Qinguo, Feng Zhengfu, Cui Zifang and others are among the representatives. According to the record of "History of the Song Dynasty and Family Wishes", Meishan Qinguo and his brother Anguo and Jiadingguo were from Liu Juyou, and Su Shi was a friend of the same family. Feng Zhengfu, a native of Suining, studied the scriptures in detail in "Spring and Autumn" when "Wang Jinggong was in power, abolished the "Spring and Autumn Period", and did not establish a school official. [(Yuan) Ma Duanlin, Institute of Ancient Books, Shanghai Normal University, Institute of Ancient Books, East China Normal University: Literature General Examination, vol. 183, Beijing: Zhonghua Book Company, 2011, p. 5400.] After Fuling Cui Zifang did not report the "Spring and Autumn" doctorate in Sanshang, he lived in seclusion in Liuhe County, Zhenzhou, and Dumen studied the "Spring and Autumn" study, and wrote 12 volumes of "Spring and Autumn Classics", 20 volumes of "Spring and Autumn Cases", and one volume of "Spring and Autumn Examples", becoming a generation of "Spring and Autumn" scholars. The perseverance of these scholars undoubtedly played a positive role in promoting the development of Spring and Autumn Studies at that time.
3. Innovation and reform
Although the Song people are known as "giving up the transmission to seek the scriptures", the "Spring and Autumn" scriptures are concise and concise, and to understand the things contained in the "Spring and Autumn Period" and the meaning contained in it, it is actually inseparable from the three transmissions. Among the three biographies, "Zuo Chuan" has the largest number of words, reaching more than 196,000 words, and it is also the largest number of words in the Thirteen Confucian Classics, accounting for nearly a quarter of the total number of words in the Thirteen Classics. Therefore, in order to better grasp the content of the "Zuo Chuan" and serve the Tongjing, it is possible that some scholars broke the principle of the chronicle of the "Zuo Chuan" from the Tang Dynasty and adapted it into the Ji Biography style, the chronicle book and the end of the book, and the country style, etc., and in the Song Dynasty, it was even more spectacular, with more than 20 such works [For details of the work, please refer to Zhang Shangying, "The Literature of the Spring and Autumn Period", Shu Dagang et al., "General Theory of Confucian Literature", Fuzhou: Fujian People's Publishing House, 2012, pp. 1129-1130. ]。 Among these works, the transformation of the end of the chronicle is most famous for Zhang Chong's "The Beginning and End of the Spring and Autumn Left Biography". In terms of the transformation of the chronicles, the Shu people can be said to have made outstanding achievements, because the Wang Dang's "Biography of the Ministers of the Spring and Autumn Period" and Cheng Gongshuo's "Spring and Autumn Equinox" are all works of the Shu people, and the two have jointly completed the creative transformation of the "Zuo Chuan". The importance that Bashu scholars attach to the study and transformation of Zuo Chuan has a certain relationship with the emphasis on Zuo Chuan in Su Zhezhi's Spring and Autumn Period and the prosperity of Bashu historiography in the Song Dynasty.
In the Song Dynasty, the main adaptations of "Zuo Chuan" were Wang Dang's "Spring and Autumn Ministers' Biography", Shen Kuo's "Spring and Autumn Zuo's Biography" and Cheng Gongshuo's "Spring and Autumn Equinox". Shen's book has been lost, and Ma Duanlin's "General Examination of Literature" contains Li Tao's account of his style, "Take the two books written by Qiu Ming, use the method of Sima Qian's "Historical Records", and the monarch and the minister are each recorded and biography" [Yuan) Ma Duanlin, written by the Institute of Ancient Books of Shanghai Normal University and the Institute of Ancient Books of East China Normal University: Volume 183 of the General Examination of Literature, p. 5411. ], indicating that the style of this book is to adapt the records of characters in "Zuo Chuan" and "Chinese" into a biography of characters in the style of "Shiji", which is basically the same as the style of Wang Dang's "Biography of Spring and Autumn Ministers". Because "this book is not satisfactory in the end" [(Yuan) Ma Duanlin, Institute of Ancient Books, Shanghai Normal University, Institute of Ancient Books, East China Normal University: "Literature General Examination", vol. 183, p. 5411. ], so it has not been handed down. This shows from the side that the handed down Wang Dang's "Biography of the Spring and Autumn Ministers" is superior to Shen Shu and is a representative work of this type of work. "The Biography of the Spring and Autumn Period" is mainly based on the "Zuo Chuan", and is the biography of the characters in the "Zuo Chuan". For example, the "Zuo Biography" is omitted, and books such as "Chinese" and "Shiji" are quoted to make up for it, and at the end of each volume, there is also a "Zanyu" commentary on the characters in the volume. Chen Zhensun's "Zhizhai Shulu Solution" volume 3 believes that "the Zhuzan discussion is pure, the rhetoric is simple and ancient, and there are many inventions in the classics" [(Song) Chen Zhensun, Xu Xiaoman, Gu Meihua Dianxiao, "Zhizhai Shulu Solution", vol. 3, Shanghai: Shanghai Ancient Books Publishing House, 1987, p. 62. Siku Guanchen also commented that it "is really supplemented in the scriptures" [(Qing) Yongying et al., "Siku Quanshu General Catalogue", vol. 57, "Summary of the Biography of the Ministers of the Spring and Autumn Period", Beijing: Zhonghua Book Company, 1965, p. 519. ]。
"Historical Records" is divided into five parts: the book, the table, the book, the family, and the biography, Wang Dang's "Biography of the Spring and Autumn Period" imitates the biography, but the "Zuo Biography" involves the Spring and Autumn Period for more than 200 years, and the content is very rich, and the biography alone is not enough to cover its content. Cheng Gong said that following the "Historical Records", several parts of the book, table, book, and family were formed into the "Spring and Autumn Equinox", which made up for the shortcomings of the "Spring and Autumn Ministers' Biography", and thus completed the transformation of the "Spring and Autumn Period" and "Zuo Chuan" in an all-round way. The main content of the Spring and Autumn Equinox is divided into the following parts: the first part is the nine volumes of the "Chronology", including ten kinds of chronology of the outer princes of the Zhou Dynasty, the queen, the inner lady, the inner concubine, the princess, the inner daughter, the Lu Qing, the Jin Qing, the Song Qing, and the Zheng Qing. The second part is the seven volumes of "genealogy", including the genealogy of the princes and royal families, the genealogies of the princes of Neilu, the genealogies of the princes of Jin, Qi, Song, Wei, Cai, Chen, Zheng, Cao, Qin, Chu and other foreign princes and princes (Cao only has the genealogy of the princes), and the genealogy is different. The third part is the two volumes of "Famous Genealogy", including three categories: kings and ministers of various countries, foreign wives and concubines, and ancient figures. The fourth part is the 26 volumes of "books", which include seven books: almanacs, celestial books, five elements books, Xinjiang books, ritual music books, conquest books, and official books. The fifth part is the second volume of "Zhou Tianwang". The sixth part consists of six volumes of "Neru". The seventh part is the "Shiben", which is arranged by large countries (Jin, Qi, Song, Wei, Cai, Chen, Zheng, Cao, Yan, Qin, Chu, Wu), sub-kingdoms (Qi, Teng, Xue, Ju, Di, Xiaoyi, Yue, Xu), and small countries (102 countries such as Yu and Yu), with Siyi as an appendix, with a total of 38 volumes. In these parts, "Zhou Tianwang" and "Neilu" are equivalent to the original chronicle of the "Historical Records", the "chronology", "genealogy" and "famous genealogy" correspond to the chronology of the "Historical Records", the "book" imitates the eight books of the "Historical Records", and the "Shiben" imitates the family of the "Historical Records".
The adaptation of Cheng Gongshuo is very creative. First of all, it is not a simple rearrangement of the position of the scriptures and texts, but an adaptation on the basis of full research, which is manifested as: there are phonetic and paraphrased difficult characters [for details, see Peng Hua: "Cheng Gongshuo and the Spring and Autumn Equinox", Journal of Xihua University, No. 5, 2020. Explain the places that are not easy to understand or quote the achievements of predecessors such as Du Pre-annotation and Kong Yingda Shu, or annotate them themselves; there are judgments and examinations on the places that may cause controversy, such as the separate articles in the book, such as "Zong Zhou Cheng Zhou Discernment", "Luo Yi Cheng Zhou Discernment", "On Music", "On the Change of Lu Li", "Essay Yan", etc.; for example, the last two volumes of the "Genealogy" section "The Narrative of the Genealogy Examines the Differences" on the predecessors' "Spring and Autumn Period" on "The Prince, the Royal Family, the Prince, the Gong Family, and the Prince's Order" The error has been verified. There is no lack of insight in these commentaries, judgments, and discernments. Second, although it imitated the "Historical Records", it did not follow the "Historical Records", but flexibly set up categories according to the content of the "Spring and Autumn Period" and the "Zuo Chuan". At the same time, in the "Book of Xinjiang", a total of 14 maps were drawn in the "Jiangli Book" and the maps of Wangji, Ludi, Jin, Qi, Song, Weidi, Cai Chendi, Zhengdi, Caodi, Yandi, Qindi, and Chudi, which was also an innovation, "drawing on the practices of Da Situ and Zhifang's" [Peng Hua, "Cheng Gongshuo and the Spring and Autumn Equinox", Journal of Xihua University, No. 5, 2020. ]。 Third, although the "Spring and Autumn Equinox" is a historiographical transformation of the "Spring and Autumn" scriptures, it still aims at the classics. Cheng not only attaches importance to the historical facts of "Zuo Chuan", but also adopts "Ram" and "Grain Beam", and touches on the sons. The main purpose of the book is based on Hu Anguo's theory. Comparing the frontispieces of the Spring and Autumn Equinox and Hu Anguo's Spring and Autumn Biography, it is not difficult to find that the Spring and Autumn Equinox Examples, which includes three parts: "Famous Examples", "Narrative Guidelines" and "Narrative Teachings", are all imitations of the "Narrative Program", "Narrative Teachings" and "Discussion of Names and Obscurities" in the frontispiece of Hu Biography. Moreover, in the arrangement and judgment of the content of the "Spring and Autumn Equinox", the "Spring and Autumn Period" highlights the "Spring and Autumn Period" of "respecting the king" and "the country inside and the summer outside". Ci Yilu, Neilu also" [(Song) Cheng Gong said: "Preface to the Spring and Autumn Equinox", frontispiece of "Spring and Autumn Equinox", "Photocopy of Wenyuan Pavilion Siku Quanshu", volume 154, page 4ff.] ], the beginning of the volume is "the first chronology of the princes of the Zhou Dynasty King Neilu", and in the commentary, it is said that "although the princely government is in decline, and the "Spring and Autumn" is still fortunate, it is said that it is the same as Yidi and respects China" [(Song) Cheng Gong said: "Spring and Autumn Equinox" volume 77 "On Said", "Photocopy Wenyuan Pavilion Siku Quanshu", volume 154, page 961 below. ]。 The book "The Spring and Autumn Equinox" is not a hypocritical statement, but is particularly pragmatic. The Qing people once praised: "Kezhai's "Spring and Autumn" is the most mellow. [(Qing) Quan Zuwang: "The Collection of the Pavilion of the Fish" Volume 31 "Cheng's Spring and Autumn Equinox Preface", "Four Serials" Jingqing engraved Yao Jiang borrowed the tree mountain house. The style of Gu Donggao's "Spring and Autumn Events" is similar to that of "Spring and Autumn Equinox".
In addition to Wang Dang and Cheng Gongshuo's transformation of the "Spring and Autumn" classics, Wei Liaoweng's "Spring and Autumn Left Biography Essentials" excerpt of "Spring and Autumn Left Transmission of Justice" is also a creative transformation. As mentioned earlier, the "Zuo Chuan" itself has a large number of words, coupled with Du Pre-annotation and Kong Yingda, it is a masterpiece of the emperor, and scholars need to spend a lot of energy and time on study and research, so that many people retreat in the face of difficulties. Moreover, with the development of Cheng Zhu's science, people pursued the study of moral life, and often used the quotations of the masters of science as the text of study, and had no time to read most of the works, and no longer read many books. It was in this context that Wei Liaoweng wrote the "Essentials of the Nine Classics", and Yuan Ren Yuji pointed this point out very clearly, saying:
Since Lian Luo's saying and doing, Zhu's ancestors invented it, so scholars know that it is the foundation of Taoism's life, and it is like that. And those who are engaged in Si, reciting and learning, but the day is insufficient, and the so-called knowledgeable things, if they will be omitted, there are also unfinished things. [(Yuan) Yu Ji: "Ancient Records of Daoyuan Studies", vol. 7, "Records of Heshan Academy", "Photocopy of Wenyuan Pavilion Siku Quanshu", volume 1207, p. 112b.] ]
Therefore, Wei Liaoweng wrote the Essentials of the Nine Classics, including the Essentials of Zuo Chuan, in order to eliminate the cumbersome texts in the existing commentaries and summarize them, so that scholars can grasp their main contents as soon as possible.
Although "The Essentials of Zuo Chuan" is an excerpt of Du Pre-annotation and Kong Yingda in "Zuo Chuan Justice", it is not a simple excerpt, but a condensed compilation of "Zuo Chuan Justice" on the basis of an overall grasp of the whole book of "Zuo Chuan Justice" and an in-depth understanding of the problems of "Zuo Chuan". "Zuo Chuan Justice" is widely cited, retains many Han and Wei Confucian sayings, but there is a suspicion of redundancy, "Essentials" grasps the main problems, eliminates redundancy, and retains its essence, just as the "Siku Quanshu General" said, "Where the song of the sun and the moon in the sparse is heavy and trivial, it will not be recorded." And between the degrees of famous things, it is necessary to cut the complexity and put the end at the end." [(Qing) Yongying et al., "Siku Quanshu General Catalogue", vol. 27, "Summary of the Essentials of the Spring and Autumn Zuo Chuan", p. 221.] Moreover, Wei Liaoweng prepared a title for each excerpt of the text. These titles reflect Wei's views on some of the issues in the Zuo Chuan and its commentaries, and also facilitate the reader's comprehension and grasp of the excerpts. In short, the outline of the "Essentials of the Left Mission" shows the main content of the "Left-Handed Justice", which is quite convenient for scholars.
Judging from the existing documents, before the Essentials of Zuo Chuan, there was no work of similar style in the history of the Spring and Autumn Period. Therefore, this excerpt of Wei Liaoweng is very innovative. Moreover, because of the prevalence of Cheng Zhu Lixue, some scholars did not attach importance to the study of the Five Classics, departed from the scriptures and vainly stated their own intentions, and talked about sexuality and reason, so that scholars could spend less time and energy to grasp the main content of the "Zuo Chuan", which was undoubtedly conducive to promoting the development of the "Spring and Autumn Period" studies. Moreover, the way in which the title of Pi Xirui's "General Theory of Classics" was drafted was inspired to a certain extent by Wei's "Essentials of the Nine Classics".
The creative transformation of Wang Dang, Cheng Gongshuo, Wei Liaoweng and others broke the existing style of the previous Spring and Autumn studies, and increased the diversity of the forms of the Spring and Autumn studies of the Song Dynasty. In terms of content, these works are mainly based on Zuo Chuan, which is an adaptation of Zuo Chuan and its commentaries after in-depth research. In this context, the creative transformation of Wang, Cheng and Wei made the Zuo Chuan and its commentaries present to the world in a new form and state, which is convenient for scholars to study and research, which undoubtedly has a promoting role in the development of the non-mainstream and relatively declining Zuo Chuan at that time, and also has important value and significance for the entire history of Zuo Chuan. In addition, Wang, Cheng and others also made unique contributions to the historiography and transformation of Zuo Chuan to the development and prosperity of Bashu historiography.
IV. Conclusion
The development of the Spring and Autumn Studies of Bashu in the Song Dynasty has always been integrated with the development of the Spring and Autumn Studies of the whole country. In the formation, establishment, and development of the mainstream of Spring and Autumn Studies in the Song Dynasty, which sought scriptures and passed through three transmissions to explore the meaning of the sages, Li Yaoyu, Li Qian, Song Tang, He She, Yang Hui, Du Ge, Xie Xiang, Cui Zifang, Zhao Pengfei, Li Mingfu, Jia Xuanweng and other Bashu Spring and Autumn scholars were all important participants. Among them, although Cui Zifang and Zhao Pengfei's theory of "abolishing the three legends" is suspected of being too brave in "doubtful transmission", it is of great significance from the perspective of laying down the Han and Tang dynasties and further establishing and consolidating the dominant position of Song studies in the Spring and Autumn Period; Du Ge's "Spring and Autumn Huiyi" brings together the works of "sacrificing the transmission and seeking scriptures" since Zhao Lu in the Tang Dynasty, and makes a phased summary of the "Spring and Autumn" studies in the formative period in the form of a collection of documents; Xie Xiang, the senior brother of Chengmen Shuzhong, integrates the principles of heaven into the interpretation of "Spring and Autumn" and Zhao Pengfei's "silent and heart-to-heart" governance of "Spring and Autumn" Li Mingfu, who was in the late Song Dynasty, sorted out and summarized the Spring and Autumn Studies in the form of a collection of documents, while Jia Xuanweng, who lived in the Song and Yuan dynasties, made important contributions to the northern transmission of the Spring and Autumn Studies.
"Sacrificing the tradition and seeking scriptures" is the main feature of the Spring and Autumn Studies of the Song Dynasty, which makes the Spring and Autumn Studies meet the needs of the times and promotes the development of the Spring and Autumn Studies, which has important significance and value in the history of the development of the Spring and Autumn Studies. However, the "sacrificing the tradition and seeking the scriptures" has also caused some scholars to ignore historical facts, become subjective assumptions, deviate from the normal track of the development of the "Spring and Autumn" studies, and deviate. In the process of correcting this deviation, Su Zhe, a famous scholar in Bashu, emphasized the importance of "Zuo Chuan", which to a certain extent aroused the attention of the academic circles to "Zuo Chuan". Influenced by Su Zhe and the prosperous Bashu historiography at that time, Bashu scholars such as Wang Dang and Cheng Gongshuo made creative adaptations of Zuo Chuan. These practices have increased the diversity of the forms of the Spring and Autumn Studies, and have also deepened the study of the content of the Zuo Chuan. Su, Wang, Cheng, Wei and others promoted the development of the non-mainstream and relatively declining Song Dynasty Zuo Chuan in different ways, which is of great significance in the history of Zuo Chuan.
The development of Spring and Autumn Studies in the Song Dynasty was closely related to the current situation. When Wang Anshi changed the law not to use the "Spring and Autumn Period" to take scholars and not list the "Spring and Autumn Period" as scholars, which led to the abolition of the "Spring and Autumn Period" between the Shenzong and the Qinzong Dynasty, and put the development of the "Spring and Autumn" study in an unfavorable situation, Su Zhe, Yang Hui, Jia Qinguo, Feng Zhengfu, Cui Zifang, Feng Lu and others either argued for the "Spring and Autumn" or insisted on governing the "Spring and Autumn" study, and actively eliminated this adverse effect, so that the "Spring and Autumn" study of the Song Dynasty maintained a stable development.
In short, as an important regional school, the study of Spring and Autumn in the Song Dynasty has made important contributions to the mainstream of Spring and Autumn studies in the Song Dynasty and the development of Zuo Chuan, as well as in maintaining the stable development of Spring and Autumn studies in the Song Dynasty, and has an important position and role in the entire history of Spring and Autumn studies.
The original article was published in the 34th volume of the Song History Research Series, please indicate the source when citing.
About author:ZHANG Shangying (1976-), female, Han nationality, from Rongxian County, Sichuan, Ph.D. in history, currently associate researcher of the Institute of Ancient Books Collation, Sichuan University, with research interests in the history of Confucianism, Confucian literature and Bashu literature;Liu Xingshu (1973-), female, Han nationality, from Weiyuan, Sichuan, Ph.D. in history, is currently an associate researcher at the Institute of Philosophy, Sichuan Academy of Social Sciences, with a research direction of Confucianism.