I. Preface
At the end of the Yuan Dynasty, Zhu Yuanzhang swept away the heroes and unified China, so that in the twenty-seventh year of the Yuan Dynasty (1367), it was called the first year of Wu, and the next year was the emperor, and the country was called "Daming". His "Enthronement Edict" (the first month of the first year of Hongwu) cloud:
I am the king of China, since the end of the Song Dynasty, the heaven ("Emperor Ming Edict" as the "emperor") ordered the real person to start in the desert, enter China as the lord of the world, and pass on to his descendants, more than 100 years, this fortune is also the end, the sea and the territory, the heroes are divided. I am the right common people, the lotus is favored by the heavens, and the spirit of the ancestors is taken advantage of the autumn of chasing the deer, and the heroes are left and right. Where the two Huai, two Zhejiang, Jiangdong, Jiangxi, Huxiang, Hancha, Fujian, Guangzhou, Shandong and the southwest of the barbarians, everywhere Kou. The generals and generals have been brave and mighty, and they have all been decided, and the people are in the fields. Today's ministers of civil and military affairs, hundreds of divisions, persuaded and admonished, respected me as the emperor, and took the lord Qianli. Reluctant to follow public opinion, on the fourth day of the first month of the second year of Wu, the sacrifice of heaven and earth in the sun of Zhongshan, that is, the emperor is located in the southern suburbs, there must be the name of the world called "Daming", with the second year of Wu ("Ming Taizu Record" as "is the year") as the first year of Hongwu. On that day, Gong Yi Taimiao, posthumously respect the four generations of exams, Yan for the emperor, the queen, the Taishe, Taiji in Beijing. Announce to the world, and make the salty envoy known. [1]
The reason for taking "Daming" as the name of the country was not explained in this edict and the official documents of the Ming Dynasty after that, which caused various speculations in later generations, among which the most concerned and generally accepted was Wu Han's assertion: "Taizu took Ming as the country name Daming because of the founding of Mingjiao." [2] However, the official name of the new dynasty was "Da Ming", not "Ming". [3] Therefore, in recent years, many scholars have questioned Wu Han's "Ming Dynasty state name is derived from Mingjiao". The purpose of this article is to clarify this debate about the origin of the Ming Dynasty's national name, "Da Ming", and to put forward his own private opinions, so as to teach his fellow friends.
2. The origin of the name of the Chinese dynasties
Regarding the origin of the name of the Chinese dynasties, Zhao Yi believes: "Most of the founders are named after the old name of the country. Wang Mang's name is new, and he is also the first marquis of the new capital. Gongsun Shujian became a family, and also started an incident in Chengdu. "At the end of the Jin Dynasty, Xuanfu Puxian Wannu was based in Liaodong, claiming to be the king of heaven, and the country name was Dazhen, and there were people who took the meaning of the text as the number." [4] It can be further divided into seven categories:
1. Determine the country name by the place of origin, such as Zhao Kuangyin to the Songzhou Festival to make the founding of the country "Song".
2. Determine the country name with the ancestral fief, such as the contract to help Yu control the water and be sealed in the Shang, after the Tang extinguishes the summer, that is, the "Shang" to determine the country name.
3. Determine the country name with the title of knighthood, such as Sima Zhao was named the Duke of Jin by Wei, and Sima Yan usurped Wei, so he set the country name with "Jin".
4. Determine the name of the country by the ruling area, such as the historical Wu State in the ruling area of Sun Quan, so the country name is determined by "Wu".
5. The country name is determined by the origin of the specialty, such as the Khitan Yelu Abaoji is named "Liao", and the Khitan language "Liao" means iron, which is a special product of the Khitan people's residence.
6. Determine the country number with the entrepreneur's surname, such as Chen Baxian with his surname "Chen".
7. The name of the country is determined by the name of the great country in the ancient Central Plains, such as Xianbei Tuoba Jue follows the name of the State of the Three Jin Dynasty and Wei State, and such as Nurhachi follows the name of the Jin Dynasty. [5]
8. Use proverbs or scriptures to determine the name of the country, such as the name of the Southern Qi Dynasty from the proverb "Golden Sword and Sharp Blade Qi Jiaozhi", such as the Yuan Dynasty from the "Book of Changes" "Dazai Qianyuan". [6]
Among the above eight categories, which category does the origin of the "Daming" dynasty belong to, is what we want to discuss.
3. The statement of the origin of the "Daming" country name in the unofficial history books of the Ming Dynasty
The origin of the name "Daming" is not explained in the official documents that have survived during the founding of the People's Republic of China in the early Ming Dynasty, and there is no way to mention the private discourses of contemporary officials and literati. [7] After Xuande, private anthologies and wild histories gradually flourished, and there were more and more people talking about the history of the early Ming Dynasty, which was to discuss the origin and interpretation of the country name. During the Xuande period, Xia Yuanji said in the "Unification of Zhaoji Lu" that before Zhu Yuanzhang founded the country, he "wanted to eliminate Taoism", and a scholar came to play and said: I saw a gold list, which read: "The mountains and rivers respect Hongwu, and the sun and the moon shine on the Ming Dynasty." Zhu Yuanzhang said that "his words were in line with his own wishes, so he decided to change the name of the country to the yuan", and no longer abolished Taoism. [8] However, Xia Yuanji's statement is not in line with historical facts. At the beginning of the Ming Taizu's army, that is, Yazhong Taoist priests such as Zhou Lu and Zhang Tieguan. After the founding of the People's Republic of China, Ming Taizu confirmed the status of Taoism, set up the Taoist Records Division, and took Chaotian Palace Lisheng and Taoist music as the official ritual music. Natsuharaji's account is unbelievable; The name "Daming" comes from the inspiration of the Taoist priest and cannot be established. [9]
During the Chenghua and Jiajing periods, Zhu Yunming's "Wild Records" recorded: At the end of the Yuan Dynasty, Liu Ji first took refuge in Han Lin'er, the king of Xiaoming, and then felt that the king of Xiaoming was "not enough to plan", so he turned to Zhu Yuanzhang because he asked for the name "Daming". [10] Liu Ji took refuge in Xiao Ming King Han Lin'er's statement, which has never been recorded, and according to Liu Ji's anthology, Liu Ji was against the Red Turban Army, Zhu Yuanzhang was Xiao Ming's Jiangnan trip to the province of Pingzhang political affairs, set up Xiao Ming Wang's throne to salute, Liu Ji did not worship, and said: "Mu Er, what is the dedication!" [11] Liu Ji has always looked down on the Red Turban Army and King Xiao Ming, how could he defect to the Red Turban regime and King Xiao Ming? This historical material may be Zhu Yunming's "wild record" taken from folklore, which is not reliable, and the meaning of the so-called "Daming" is not explained by Zhu Yunming. This historical material was later cited by Tu Shan in the Wanli period into the "Ming Dynasty Tongzong" and written as "The National Name of the Ming Dynasty", but the content did not exceed the "Ye Ji". [12]
Jiajing, Longqing, Tian Yixuan's "Liuqing Journal" in the "Ming Dynasty Unification Calendar" cloud: "The Ming Dynasty, the country name is also." The sun and the moon are bright, the sky is big, the earth is big, and the people of the universe are like the sun and the moon, and everything shines. [13] Although Tian Yizhen was called "the crown of the miscellaneous families of the Zhu Ming generation" by Mr. Xie Guozhen, a master of Ming history, and his record can make up for the shortcomings of history, Tian did not explain the origin of the Ming dynasty, and his explanation is quite suspicious of literary meaning. [14]
Jiao Hong, a university scholar in the Jiajing and Wanli periods, said in his "Yi Qian": "Emperor Gao's theory of sincerity is also, the body is supreme, and the defense is inaction, such as the floating clouds galloping in the sky, such as the water of the flowers, the wind of the movie, the dream of sleeping, and the fruit of the fruit!" Void is a metaphor! Alack! The breeze shakes the water, the toad shadow sinks into the abyss, it is the body instead of the body, the phase is not the phase, who can recognize the reason for it? Can the views of the Confucian people be as good as this? The speaker said: I am the name of the country 'Daming', and it is a sign of prosperity on the road, and it is true. [15] Jiao Hong, who is known as Jiao Taishi, is only singing the praises of Ming Taizu's knowledge that is beyond the reach of Confucianism, so he says that the name of "Daming" is really a "sign of prosperity on the road", and does not explain the reason.
Fourth, the name of the Ming Dynasty originated from the fire virtue theory
It is the historical tradition after the Qin and Han dynasties to explain the change of dynasties with the five virtues. [16] Zhu Yuanzhang originated from the south, and his revolutionary base Jinling is the legendary Zhurong Ancient Ruins, which belongs to the fire virtue, and the fire brings light, so the founding name is "Daming". [17]
This theory of interpreting the name of the "Great Ming" with fire virtue was developed by the Japanese scholar Wada Kiyoshi. In a paper published in the Oriental Journal in 1923, he believed that the Song Dynasty was Huode and Shangchi, and that the Longfeng regime established by Han Lin'er took the revival of the Song Dynasty as a call and named the country Song, believing that it was Huode. Zhu Yuanzhang is a subordinate of Han Lin'er, so he also advocates fire virtue, so he named the country "Daming". Later, Hetian Qing added that Zhu Yuanzhang was influenced by Confucianism's Five Virtues, and Zhu Yuanzhang raised troops in the south, and the south was where Emperor Yan of Huode was located, and Emperor Yan assisted "Zhu Ming" to dominate the world, and the name of the Ming Dynasty came from this. [18]
This argument did not receive much attention from Chinese scholars at the time, mainly because Chinese scholars did not know much about the study of Ming history in Japan. Before the 1950s, only a very small number of papers such as Shimizu Taiji's "Examination of the Number of Fields and Mu in the Ming Dynasty" were translated into China, and Wu Han said during the Anti-Japanese War: "The Japanese and Tian Qingjun once wrote an article about the name of the country of the Ming Dynasty and published it in the Oriental Journal. [19] In fact, at that time and space, even if Chinese scholars knew about the Japanese scholars' Huode theory, in the atmosphere of counter-cultural culture and the pursuit of scientific rational interpretation that prevailed after the May Fourth Movement, scholars would not seek to explain the "Daming" country name with the "superstition" doctrine that began with the Five Virtues. Just as Wu Han said: Confucianism takes "bright" as the meaning of "light", and even takes the theory of the five elements of yin and yang, which is in line with the righteousness of overcoming wood with fire and controlling darkness with light. Therefore, Wu Han believes that this is just a second-party meeting, and it is not enough. [20]
Since the publication of Wu Han's "Mingjiao and the Ming Empire" in 1941, the name of "Daming" originated from the Mingjiao theory and has been widely accepted by the academic community, especially since the 1960s, after this theory was interpreted by Jin Yong's martial arts novel "Heaven and Dragon Slayer", it has been more widely accepted by the Chinese world. [21] From then on, the name "Da Ming" began because of the dominance of the Ming doctrine, and the different doctrines were almost completely ignored; Huode's explanation of the "Daming" national name was of course shelved and forgotten by the academic community and the public. It was not until the 90s of the 20th century that the situation changed. Professor Chen Wutong of Minzu University of China regained fire virtue and said that although he did not give up Wu Han's theory, he affirmed the fire virtue theory that was regarded by Wu Han as a Confucian doctrine, taking the Yuan Dynasty as the water virtue, using fire to make water, and using light to overcome darkness; Fire is light. Therefore, "Daming" is the country name. [22] At the same time, the Japanese scholar Tan Shangkuan, like Professor Chen Wutong, did not abandon Wu Han's doctrine, but also learned from Huode. [23]
Fifth, Wu Han's Ming country name is derived from the Ming religion
During the Anti-Japanese War, Wu Han, who taught at the Southwest Associated University, published "Mingjiao and the Ming Empire" in 1941, proposing that the name of the Ming Dynasty originated from the theory of Mingjiao. [24] Wu Han believes that the founding name of the past dynasties, either based on the title of the knighthood, or tracing back to its beginning, Zhu Yuanzhang's founding name is the meaning of "Ming", which no one says. He advocated that the name of "Daming" came from the "Ming King" of the Han family; "King Ming" is from the "Great and Small King Ming Sutra".
Wu Han's Mingjiao, that is, Manichaeism introduced to China in the Tang Dynasty, although it was banned by Tang Wuzong Huichang for three years, it turned into a secret society, clinging to Buddhism in order to survive, and reached the Southern Song Dynasty. Its believers are vegetarian and help each other, so they can go deep into the countryside. Once the government has gone too far, it will be used by careerists to carry out organized "rebellions", such as the Fangla Rebellion in the late Northern Song Dynasty. Wu Han believes that the Ming religion is white, and it is still red and purple during the two Song Dynasty, which is related to Zoroastrianism. The Mingjiao was originally made of the Buddha, and at the end of the Northern Song Dynasty, it was combined with the White Lotus Society and the Maitreya Buddha. Zoroastrianism is still red, and Amitabha Buddha of the Pure Land Sect is also still red, so red is recognized. In the Yuan Dynasty, although Mingjiao was banned, it was still active among the people, echoing the theory of "Maitreya was born". In the third year of the Yuan Dynasty, Banghu used this call to oppose Xinyang, Zhu Guangqing to oppose Guangdong, and Zhou Ziwang to oppose Yuanzhou, all of which coincided with the base of the Southern Song Dynasty Mingjiao. After Peng Yingyu got the help of Zou Pusheng and Xu Shouhui, Xu and Qishui Jiantian Wanguo called the emperor, which was usurped by Chen Youliang, and Ming Yuzhen was called the emperor Chengdu Xia, and went to release the old man to serve Maitreya, which was for the Western Red Army. At the same time, Han Shantong, who raised troops, was the Eastern Red Army, and after the defeat and death, Lin Er succeeded him as King Xiaoming. Wu Han believes that Zhu Yuanzhang pacified the world and established the Ming Empire because of Lin Er's foundation, and Ming Yuzhen's change of surname to Ming, all in response to the saying that "Maitreya was born and King Ming was born"; Ming Xiu's "History of the Yuan" is all secret. In fact, Yuanzhang was a pawn of the Red Army and a member of the Ming Sect, and all the generals were the sons of Haosi and were educated by Peng Yingyu, so Yuanzhang was the king of Xiaoming, and his army wore a red scarf and was called the "Red Army", and he burned incense and worshiped the Buddha and was called the "Xiang Army".
Zhu Yuanzhang's later new Confucian scholars in eastern Zhejiang, Liu Ji, Song Lian, etc., had no relationship with the king of the Ming Dynasty, but also for the gentry of the giant family, obeyed the law of etiquette, emphasized conservatism, anti-heresy, and the purpose was to unite and defend the place, different from the destruction of the Red Army, Ming Zu then used its elimination of the exile of the people to replace the Great Song Dynasty of the King of Xiao Ming, after 12 years of the dragon and phoenix, that is, it was a branch of the Red Army, and in the article on Zhang Shicheng, he deeply denounced the "birth of Maitreya" as a fallacy. However, Wu Han advocated that Zhu Yuanzhang still built the name "Ming" in order to cater to the people's hearts and encompass the old department, to show that he inherited the king of Xiaoming, and to show that the "King of Ming" had been born. This is Wu Han's "Daming country name originated from Mingjiao".
"The name of the Ming Dynasty originates from the Ming Religion", the predecessors only mentioned the late Ming and early Qing Dynasty historian Fu Weilan's "Book of Ming" and Zha Jizuo's "Crime Record": "The name of the country 'Daming', with the king of Xiaoming, does not forget the old also, but also to respond to the prophecy." [25] But not much is said. This theory was interpreted by Wu Han as a new theory, which caused a great sensation, and many of the academic peers were convinced by it and adopted it one after another. [26] Subsequently, Wu Han wrote this theory into "From the Monk's Bowl to the Imperial Power" published in 1944, "The Biography of Zhu Yuanzhang" published in 1949, and "The Biography of Zhu Yuanzhang" published in 1965. [27] Wu Hanwei's essays are simple, approachable, and appreciated by both the elegant and the vulgar, and are widely loved by scholars and readers, who have adopted his theories to interpret them. [28] As a result, the name of the Ming Dynasty was based on the Ming doctrine, which became almost conclusive, and this theory also helps to explain the historical positioning of Zhu Yuanzhang's peasant uprising.
During the preparation of the new CPPCC in 1949, Wu Han (second from left) took a group photo with Zhou Enlai and others
Sixth, the question of the origin of the Ming country from the Ming religion: Yang Ne is the mainstay
According to Chen Xuelin's investigation, the questioning of Wu Han's theory began in the 1970s, and the initial focus was not on the source of the Ming Dynasty's national name, but on the argument that Wu Han was questioned at the end of the Northern Song Dynasty. [29] Then, in the early 1980s, Chen Gaohua also discussed Wang Zhen's "On the Suppression of Thieves and Sparseness", and came to a similar conclusion, and in the early years of the Southern Song Dynasty, there was no such thing as Wu Han saying that the Baiyun Sect, the White Lotus Society, and the Ming Sect began to merge. [30] European sinologists Antonio Forte and Erik Zürcher also argued during this time that Maitreya Buddha was born as early as the Buddhist scriptures of the Sui Dynasty. [31]
The most important scholar to revise Wu Han's theory was Yang Ne, who published The White Lotus Sect of the Yuan Dynasty in the Yuan History Treatise in 1983, compiled the Collection of Materials on the White Lotus Sect of the Yuan Dynasty in 1989, published the Research on the White Lotus Sect of the Yuan Dynasty in 2004, and updated it in 2017. [32] Yang Ne pointed out that Wu Han's Mingjiao was merged with the White Lotus Society at the end of the Northern Song Dynasty to say that it was wrong, and that the White Lotus Society and the White Lotus Sect were not the same thing; At the end of the Yuan Dynasty, the White Lotus Sect was not a Ming Sect, and the Ming Sect and the White Lotus Sect had similarities, but the two were independent sects, the Ming Sect believed in Mani Buddha, and the White Lotus Sect believed in Amitabha Buddha. Yang Ne believes that Wu Han's argument that the two religions are mixed cannot be established. Wu Han explained that the historical books of the dynasty Gao Dai's "Hongyoulu" and He Qiaoyuan's "Famous Mountain Collection" both recorded that the uprisers at the end of the Yuan Dynasty put forward the slogans of "Maitreya Buddha was born" and "Ming Wang was born", but Yang Ne's research determined that "Maitreya Buddha was born" came from the Western Jin Dynasty Yue's Sanzang Zhu Dharma Guardian translation "Buddha Says Maitreya Sutra"; "The birth of King Ming" comes from the Three Kingdoms era Zhiqian's translation of the Pure Land Sect's "Buddha Says the Great Amitabha Sutra", its scriptures have "Amitabha Buddha is bright, bright and fast", "its light shines on the world without a few days, and the underworld is always bright"; Amitabha Buddha is the "King of Light" and can be referred to simply as the "King of Ming". This is all from the Buddhist scriptures and has nothing to do with Manichaeism. Therefore, Yang Ne came to his conclusion: Zhu Yuanzhang's determination of the name of the Ming Dynasty comes from the "Buddha Says the Great Amitabha Sutra", indicating that the establishment of a new dynasty, the light shines on the world, even if it is a netherworld, it is also "Chang Daming", marking the arrival of the bright world, and it is also Zhu Yuanzhang's "commemoration of his own Buddhist origin". [33] Yang Ne's thesis, with its well-founded arguments, points out various omissions in Wu Han's paper, such as omissions in quotations, misinterpretation, and errors in judgment; It's a pity that scholars at home and abroad are intimidated by Wu Han's reputation and do not agree, "still continuing Wu Han's mistakes". [34] Chen Xuelin, a professor at the University of Chinese in Hong Kong, was so angry about this that in 2009 he published "The Origin of the Ming Dynasty's "Country Name" and the Problem of "Fire Virtue"" to promote Yang Ne's ideas. [35]
However, the academic community did not attach importance to Yang Ne's research and invention as Chen Xuelin said, and there were also those who agreed with it. There are also some scholars who follow Yang Ne's line of thought, such as Zhu Jun of the Jiangxi Academy of Social Sciences in 2015 published the slogan "The Birth of the Ming King and the Examination of the Ming Dynasty", that is, starting from the image of the Tibetan Buddhist Tantric Amitabha Buddha and the image of the Peacock King of the Han Dynasty, and discussing the Peacock King as the incarnation of Amitabha Buddha from the doctrinal point of view, this belief was widely spread among the people, and infiltrated into the White Lotus Sect in the Yuan Dynasty; Therefore, Zhu Jun advocated that "the birth of King Ming" was actually the birth of King Ming of Peacocks, and the name of the Ming Dynasty came from this. [36]
In fact, in 1983, Yang Ne proposed that "the birth of the Ming King" was not derived from the Ming religion, and it was not the first of its kind in Chinese and foreign academic circles. The year before, in 1982, Wang Jianchuan, a scholar from Taiwan, China, had argued in his book "From Manichaeism to Mingjiao" that "the birth of the Ming King" was not from the Mingjiao scriptures, but from the "Great and Small Ming King Birth Sutra" studied by Vajra Zen and others. [37] However, due to the estrangement between the academic circles on both sides of the strait at that time, Yang Ne and Wang Jianchuan did not communicate, and their research developed independently.
Seventh, get rid of the "Daming" national name from the religious theory: Du Hongtao is the mainstay
Although scholars led by Yang Ne have corrected the theory that Wu Han's "Daming" national name came from Mingjiao, they have not yet gotten rid of Wu Han's idea of seeking the source of the national name from Zhu Yuanzhang's religious beliefs. [38] In 2014, Du Hongtao, who was still a doctoral student in the Department of History of Peking University at the time, published "The Origin and Orthodox Meaning of the Ming Dynasty Country Name" in Shi Lin,[39] first getting rid of Wu Han's train of thought, arguing that the Ming Dynasty name not only has nothing to do with Mingjiao, but also has nothing to do with White Lotus Religion, because in August of the twelfth year of Longfeng, the twelfth year of the Dragon and Phoenix, that is, the twenty-sixth year of Yuan Zhizheng (1366), two years before the founding of the People's Republic of China, Zhu Yuanzhang had publicly denied the belief in Maitreya, and the text of the list said:
The unfortunate people, mistakenly in the witchcraft, do not understand the absurdity of their words ("Pingwu Lu" as "words"), and believe that Maitreya really exists; It is hoped that it will rule the world and overcome hardship. Gather as a party of burning incense, root Pan Ru, Ying, spread the river, Luo. Evil words are carried out, murderous schemes are carried out, cities are burned, soldiers are killed, and living beings are poisoned, and there are all kinds of unprovoked things. [41]
Although Zhu Yuanzhang was still a courtier of the Dragon and Phoenix regime at that time, Maitreya's belief was the foundation of the Dragon and Phoenix regime, and Zhu Yuanzhang should not be openly disobedient. However, since the Longfeng regime was besieged in Anfeng by Zhang Shicheng's troops, its power declined, and it was only in April that Xu Da broke the siege, and its troops had collapsed. [42] Therefore, Zhu Yuanzhang no longer crouched under King Xiao Ming in the list of Zhang Shicheng, and openly announced that he would cut off the belief in Maitreya, calling it "delusional" "fallacy" and "witchcraft", and counted Maitreya followers "burning the city, killing scholars, and poisoning living beings", which was full of crimes, far more than Zhang Shicheng, who was to be crusaded against in the list. Du Hongtao pointed out that the list text has been said so absolutely, of course, "it is impossible for Zhu Yuanzhang to choose a country name related to the White Lotus Sect." [43]
As a result, Du Hongtao got rid of Wu Han's idea of explaining the origin of "Da Ming" from Mingjiao, and turned to the orthodox ideology of the Confucian classics, which was the basis of the rule of Chinese dynasties, to seek the origin of the country name "Da Ming". Although some scholars have privately mentioned this idea, Du Hongtao is the first person to really focus on words. He said:
The Confucian classic "Book of Songs" has the poem of "Da Ming", and the text of "Da Ming" in "I Ching, Qiangua and Biography". The origin of the country name "Daming", "Book of Songs" and "Book of Changes, Qiangua, Yi Biography" are all possible. "The Book of Songs, Daya, King Wen's Shi, Daming":
Obviously below, Hehe is above. It's hard to be a king, and it's not easy to maintain the king. The position of heaven is suitable, so that the Quartet is not coerced.
Zhizhong's Ren, from his Yin Shang, came to marry Zhou, and said that he was a concubine in Beijing. It is Wang Ji, Vader's trip.
The great responsibility has a body, and he gave birth to this king of Wen.
King Wen, be careful. Tell God and be blessed. If you don't go back, you will receive the country.
The heavenly prison is below, and there is a life to gather. King Wen is the first load, a match made in heaven. In Qiazhiyang, in Weizhixiang.
King Wen Jiazhi, Dabang has a son.
Dabang has a son, the sister of the sky. Wending is auspicious, and welcomes Yu Wei in person. Build a boat as a beam, regardless of its light.
There is a destiny from the sky, and the king of this Wen is destined to be. Yu Zhou Yujing, the daughter of Wei Xin. The eldest son, Wei Xing, was born as a martial king.
Protect the right life and cut down the big businessmen.
Yin Shang Tour, it will be like a forest. Aiming at Muye, Wei Yu Hou Xing. God is a daughter, and there is no heart.
Muye Yangyang, Tanche Huanghuang, Si Fei Peng. Wei Shi Shang's father, Shi Wei Yingyang, Liang Biwu King, wanton Dashang. It will be Qingming.
This poem recounts the prosperity of Zhou De, the king of Wu, and the domination of the world, which coincides with Zhu Yuanzhang's compliance with the mandate of heaven, pacifying the heroes, and unifying the situation of China, and "Daming" has the meaning of holy virtue and prosperity, which is quite appropriate for the country name. There is also "I Ching, Qiangua, and Biography":
Dazai Qianyuan, the beginning of all materials, is the domination of the sky. The clouds are raining, and the quality is flowing. At the end of the Ming Dynasty, the six times became, and the six dragons were taken to the sky, and the main road changed, and each was life.
The canons of the country names of the Yuan and Ming dynasties, "Dazai Qianyuan" in the front, and "the end of the Ming Dynasty" in the back, the context is connected, showing the inheritance relationship between the Yuan Dynasty and the Ming Dynasty; Therefore, Du Hongtao's choice of "I Ching, Qiangua, and Biography" as the "Great Ming" is a convincing insight.
Du Hongtao then discussed the orthodox strategy of the Ming court's "Chengyuan": in the Ming Taizu's "Enthronement Edict", he declared: "After the end of the Song Dynasty, the Mandate of Heaven began in the desert, entered China as the lord of the world, and passed on to his descendants for more than 100 years. This established the orthodox status of the Great Yuan Dynasty in Chinese history as the successor of the Great Song Dynasty, and the Ming Dynasty succeeded the Great Yuan, which was also the right to unify the world. According to the old habit of the new dynasty to revise the history of the old dynasty, the Ming court completed the revision of the "Yuan History" in July of the third year of Hongwu. In the sixth year of Hongwu, the Ming court put Kublai Khan, the ancestor of the Yuan dynasty, into the temple of the emperors of the ancestors, and officially included the Yuan Dynasty in the genealogy of Chinese history since the three dynasties. [44]
Eighth, the return of the country name is said in the classic text: Du Hongtao's new theory is supplemented
Du Hongtao's argument that "Ming inherits from Yuan" is very convincing, and Hong is willing to strengthen it here.
First of all, in the late Ming Dynasty, those who quoted ancient traditional classics to interpret the name of the country included Jiao Hong's "Yi Qian", which was written in the "Book of Changes· In the interpretation of the Zhongfu Hexagram, he praised the high opinion of Ming Taizu, and then mentioned: "The speaker said: I am called 'Daming', and the sign of building the road is prosperous, and it is true." [45] Although it cannot be said that the name of the country is directly interpreted by the scriptures, it is almost also. Later, during the Apocalypse, Yuan Wenxin, the magistrate of Fengyang County, and Ke Zhongjiong, a Fujian person, cooperated in the "Book of Phoenix", which explained the secret Yiyun of the Ming Dynasty with the legend of Zhurong:
Taizu started Huaidian, set Chu, and, Dingding Jinling, and the imperial capital is the ruins of Zhurong. …… Therefore, the founding name of the country is "Daming", and it has ancestors. Husband Zhu Rong Daming, the light will shine, from ancient times to get the righteousness of the world, to win the hearts of the people with benevolence, to bend the strength of the masses with righteousness. Three generations down, Han Gaozu alone, almost enough with my Taizu Pixiu, other emperors can be compared. … Therefore, my ancestor founded the country with the Ming Dynasty, so he also established the Ming Dynasty in the bright sky, the middle of the world, the people of the four seas, and the people's calendar, so as to show the three outlines and five constants, to show the daily use, in order to attract auspiciousness and avoid evil; This emperor ruled the world and subtly densified the main purpose. Therefore, when the four seas come to court, they also think that they are the ears of giving! Those who know this way can be related to the secret meaning of the name "Da Ming" of my Taizu! Therefore, Han De is like water, my emperor is clear about his virtue, such as the sun and the moon on behalf of Ming, Han is authentic, my emperor is clear to heaven, the righteousness of the three unifications, and the emperor is unified by heaven. [46]
Yuan Wenxin and Ke Zhongjiong said: The surname Zhu is from Zhu Rong and is a descendant of Zhu Rong. According to the theory of the Yin-Yang family, the south belongs to fire, and Zhurong is the god of the south, Shang Chi. "Kangxi Dictionary" quotes "Zuo Chuan, Zhao Five Years, Kong Shu" cloud: Rong is "Daming". Therefore, "the husband wishes to melt the Ming Dynasty, and the light will shine", "so my ancestor built the country with the Ming Dynasty, and also built the country with bright light". Ming Taizu took the meaning of the country name "Da Ming": "Da Ming Guangtian, standing in the middle of the world, setting the people of the four seas, the people's calendar, in order to show the three outlines and five constants, to show the daily use, in order to attract auspiciousness and avoid evil." Yuan and Ke thought that this was the secret meaning of the "Daming" national name. This statement is reasonable, but if it is placed in the time and space of the founding of the Ming Dynasty when the name of the country was formulated, it is not as appropriate as Du Hongtao's new statement, and the statement is as follows.
The relationship between the Yuan and Ming dynasties was often regarded as fractured in the past, especially in the early 20th century, under the influence of the revolution at the end of the Qing Dynasty, scholars mostly used the Yuan Dynasty to oppress the Han people, and the Ming Taizu "expelled the Tartars and restored China", and the Yuan and Ming revolutions were national revolutions caused by national contradictions; The system of the Ming Dynasty was all against the Meng Yuan and "restored the prestige of the Han and Tang Dynasties", and the Ming system did not inherit the Yuan system. However, since the late 30s of the 20th century, Meng Siming published "The Social Class System of the Yuan Dynasty", which is a dissenting theory and the theory of the main social revolution, this theory has gradually been accepted. Therefore, the Yuan and Ming revolutions were tantamount to the change of dynasty of the traditional dynasty, and the Ming Dynasty inherited the Yuan. [47] In terms of system, at the beginning of the founding of the Ming Dynasty, no matter political, social, military, financial, etc., it mostly imitated the Yuan Dynasty, the central government's Zhongshu provincial prime minister system, the local Xingzhongshu provincial system, the social military and civilian craftsman identity hereditary household registration system, the military privy council, the guard system, and the financial treasure money system, etc., all inherited the Yuan system and adapted. [48] However, the people who really contributed to the "inheritance of the Ming system to the Yuan" were the founding ministers of the early Ming Dynasty, who had served in the Yuan Dynasty and were familiar with the Yuan Dynasty's rules and regulations. During the founding of the Ming Dynasty, Liu Ji contributed the most to the planning of the scale and system of the founding of the country. [49] According to Zhu Yunming's "Wild Records", Liu Ji "Please build the name of Daming, and Taizu will follow it". [50] Liu Ji had been a jinshi in the Yuan Dynasty, had been a county-level and provincial-level official, had a practical understanding of the Yuan Dynasty system, the founding system of the Ming Dynasty was more out of his hands, Ming Taizu tasted the reputation of "my son's room", Zhu Yunming's "Wild Record" said: The naming of the Ming Dynasty is Liu Ji's suggestion.
Liu Ji believes that he knows a lot about the history of the founding of the country in the early Yuan Dynasty. At the beginning, the Mongols entered the Central Plains from the northern steppes, and Kublai Khan, in order to gain the support of the people of the Central Plains, adopted a policy of identifying with the traditional culture of the Central Plains, continuing the legal inheritance of the Han regime, and becoming an orthodox Chinese emperor. [51] When he built the capital city, he followed Liu Bingzhong's advice and built a city that was most in line with the "Zhou Li, Winter Officials, Examination Records, and Craftsmen Camping the Country" according to the Confucian ideal blueprint. [52] On the Jianguo Horn, he also followed Liu Bingzhong's suggestion and took meaningful auspicious words from the most important Confucian classic, the Book of Changes, which is the first of the Thirteen Classics, and took the meaning of "Dazai Qianyuan", and cooperated with the "Zhiyuan" year name of "Zhizai Kunyuan", and announced the national name "Dayuan" in the eighth year of Zhiyuan. His "Edict on the Founding of the People's Republic of China" says:
Born in the scenery of life, dying in the four seas to the house; There must be a good name, Shao Baiwang and discipline. Zhao Conglongu, my family alone. And Tang Zhi is also a word, and Yao is famous for it; Yu Zhi is also happy to speak, and Shun is called because of it. Tame to Yuxing and soup made, mutual name Xia Da to Yinzhong. The world has been returned, and things are not ancient. Although there is a country by time, it is not called by profit. For the Qin and Han people, the name of the place from the beginning; It is said that the Sui and Tang Dynasty are the titles of the lords. It is a habit that favors the people to see and hear, and it is expedient to be controlled for a while, and it is not without depreciation.
My Taizu Emperor Shengwu, holding the dry talisman and rising the soil, with the divine martial arts and the emperor's map, the four earthquakes of the sky, the great restoration of the earth, the breadth of the map, unprecedented in history. It is said that it has been a great cause, and it should be set in the name of the famous as soon as possible. Of course, in the ancient system, what is there in my heart. The name of the founding of the country is called "Da Yuan", which covers the meaning of "Qianyuan" in the Book of Changes. The manifold of Zdaye is in the product, which is the first work of the name; To give one person the bottom of the ten thousand states, especially the body of benevolence. Things follow the cause of change, and the Taoist Association is a celestial person. Yu play! Righteous and famous, the bandit is overflowing with beauty; Fu Xiu is eternal, and it is not yet worth the difficulties. Jia and Futian, Gonglong tuba. [53]
"Big" is a praise, the greatest is the same, "great" praises, and "Qianyuan" is the beginning of all things. [54] The Yuan Dynasty political book "Jingshi Dadian Emperor" explained: "The Yuan is also the greatest", "The big is not enough, and the one who is called the Yuan is the greatest." [55] The name of the country and the name of the year are all in the "Book of Changes", in accordance with the tradition of the change of dynasties in China, a country name in line with the ancient system was established, and it was clearly recognized that the Great Yuan was the successor of Yao Shunyu, Tang, Qin, Han, Sui and Tang, and continued the unity of this dynasty and the previous dynasties; It marks that Mongolia is also the orthodox dynasty of China. [56]
Liu Ji's role is similar to Liu Bingzhong's. Liu Bingzhong was a native of the Jin Dynasty, and after the Mongols destroyed the Jin, he served in the palace where Kublai Khan lived when he was not the crown prince, and gave advice to Kublai Khan. Later, Kublai Khan took over as the Great Khan, and Liu Bingzhong was appointed to the post of prime minister of Zhongshu Ling, and he said to Kublai Khan: "The way to control chaos is to depend on heaven and man", "to take the world immediately, not to rule immediately", and advocated referring to the laws of the Han people, improving the law and eliminating maladministration. Liu Bingzhong also planned Dadu and Shangdu for Kublai Khan, and set the country name for Dayuan. [57] Liu Ji was also Zhu Yuanzhang's main adviser, presiding over the planning and construction of the capital Nanjing and Zhongdu, and setting the name of the Ming Dynasty. Liu Bingzhong took the "Book of Changes, Qiangua" to set the name of the Great Yuan, and Liu Ji also took the "Book of Changes, Qiangua" to set the name of the Ming Dynasty, and the chapter and sentence "The beginning of the Ming Dynasty, the six places are completed, and the time is multiplied by the six dragons to control the sky, the main road changes, and each is the life", and the chapter and sentence taken by the Great Yuan Country "The Great Qianyuan, the beginning of all materials, is the unification of the sky." After the clouds and rain, the quality of the flow of goods", marking the Ming Dynasty inherited the orthodoxy of the Great Yuan Dynasty. Therefore, returning to the historical time and space of Zhu Yuanzhang's founding of the People's Republic of China, Du Hongtao's reason for the "Daming" national name to be enshrined in the "I Ching and Qiangua" is more credible than other theories. [58]
9. Conclusion: The meaning of "Da Ming".
The reason why the Ming Dynasty was called "Da Ming" was not explained in Zhu Yuanzhang's "Enthronement Edict" and subsequent official documents. However, the theory of starting with the five virtues has its shortcomings, and it is neither symbiotic nor mutually reinforcing with the previous dynasty, which is difficult to convince people. In the early 40s of the 20th century, Wu Han first advocated the "Ming Dynasty" from the "Ming King" theory, which was widely accepted by the academic community and the public, and almost became a foregone conclusion. Since then, there have been many origins of Chinese country names in the past dynasties, and there is one more religious theory. It was not until the 1970s that some scholars began to question whether the "Ming King" was derived from Mingjiao (Manichaeism). In the early 1980s, Yang Ne denied Wu Han's doctrine after reading all the existing historical materials of the White Lotus Sect of the Yuan Dynasty. In addition to pointing out the errors in the method of Wu Han's thesis and the omissions in citing historical materials, he also used historical materials to prove that the slogans of "the birth of Maitreya Buddha" and "the birth of King Ming" mentioned by the initiators at the end of the Yuan Dynasty had nothing to do with Mingjiao, but were derived from Buddhist classics. Yang Ne's research is a new breakthrough in the study of the origin of the Ming Dynasty's national name, but the academic community does not pay much attention, Jin Yong introduced Wu Han's theory into the martial arts novel "Heaven and Dragon Slayer" and was widely circulated in movies and TV series, Wu Han first advocated that the "Ming" national name originated from the "Ming King" theory and then deeply rooted in the hearts of the people; It is because Yang Nexin said that it did not attract much attention. Chen Xuelin was so upset by this that he wrote a long article in 2009 to explain Yang Ne's argument, reminding the academic community that this erroneous thesis should not be further promoted. However, although Yang Ne and Chen Xuelin vetoed Wu Han's doctrine, their thinking did not depart from Wu Han, and they were still looking for the national name in religion.
In 2014, Du Hongtao, a doctoral student at Peking University [59], broke through the confines of Wu Han's doctrine, followed the idea of the continuation of the Yuan and Ming dynasties, and referred to Zhao Yi's Dayuan national name from the "I Ching, Qiangua" and "Dazai Qianyuan", and advocated that the Ming national name also came from the "I Ching, Qiangua" and "the beginning of the Ming Dynasty", which was a major breakthrough.
After the May Fourth Movement, scholars and Chinese people were more anti-traditional culture, especially anti-Bible reading, and even said that they would throw scriptures and thread-bound books into a pit or shoot them with machine guns. After 1949, the anti-traditional voice continued to rise, and reached its peak in the "Cultural Revolution". After the reform and opening up, the mind was emancipated, but the Westernization of the ideology was strong, and the traditional Chinese academic culture was not taken seriously. In such an atmosphere, it would not have occurred to scholars to look for historical answers in Confucian scriptures. After the reform and opening up, especially in the past ten years, the national situation has been revitalized, and the Chinese people have regained their self-confidence and reaffirmed the legacy left to us by our ancestors. With the encouragement of the government and the independent mobilization of the people, the research and promotion of traditional Chinese academic culture have been emphasized. In this nascent atmosphere, scholars began to deal with historical issues realistically, and put historical explanations in the context of the historical situation of the time, rather than demanding the ancients with modern thinking. Traditional Chinese society and politics are inseparable from the Confucian tradition, especially in political operations, even for non-Han minority regimes, such as the naming of the Great Yuan State and the Era as a good example. Du Hongtao put forward a new idea of studying the name of the Ming Dynasty, which is the result of his personal learning and intelligence, and it is also the result of the cultivation of a new cultural atmosphere in the new era.
The Book of Changes is the primary classic of Confucianism, and in pre-modern Chinese society, it was especially required for scholars, and it was also a criterion for people to behave in the world, and the government in which scholars participated attached great importance to it. Therefore, when Zhu Yuanzhang accepted the group of landlords and scholars in eastern Zhejiang and transformed the peasant regime into a traditional "feudal" regime, it was an inevitable development to refer to the Confucian classics and formulate the principles, policies, and systems for governing the country. [60] When determining the name of the country, it was natural not to use the religious belief that had already been declared a demon in the Pingfu Zhou Bang and denounced its followers for "killing scholars and burning cities", but instead based on the text of the I Ching, the primary Confucian classic. In particular, if Zhu Yuanzhang's new dynasty wants to succeed the orthodox Mongol Yuan Dynasty, it is necessary to pay attention to how the Yuan Dynasty established itself as the orthodox dynasty of China. When Kublai Khan entered China and wanted to be the emperor of China, he would "enter China and become China", "use Xia to change Yi"; Therefore, the name of the country was set according to the first Confucian classic, the Book of Changes· "Qiangua" of "Dazai Qianyuan". Zhu Yuanzhang's revolution called for "the majesty of the Han officials" and set the name of the country, which must highlight the Chinese cultural tradition and obtain the orthodoxy of the Chinese regime; [61] Also based on the "I Ching, Qiangua", and the last paragraph of the "Dazai Qianyuan" scripture is used, "the beginning of the Ming Dynasty".
The "big" of "the end of the Ming Dynasty" is a praise, and "Ming" is a verb; "Da Ming" is the way of the Book of Changes. What is the principle of the Book of Changes? The way of "the end of the Ming Dynasty". "Daming" its "end" way, "end" is the end and then will begin, that is, "the end and the beginning". "The end and the beginning" is to be born, that is, to be endless. "Life is easy", and the entire "Book of Changes" is clarifying this truth. [62] The "Ming Dynasty" is named after the country, blessing the country's national glory and symbolizing the vitality of the country. How auspicious and ideal such a country name is, it is exactly the great plan of Zhu Yuanzhang and his ministers to open the country, and it is in line with the wish of the people of the whole country who experienced the turmoil at the end of the Yuan Dynasty. During the Jiajing period, scholars Li Chunqing and Wang Shizhen said that the meaning of the country name "Daming" is cloud:
My Holy Ancestor took the responsibility of the way of the world, restored the realm of the two emperors and the three kings, and repaired the Yi Lun of the Three Outlines and Five Classics. The unification of China has been restored, Yang Ming is used and the principles of heaven are clear, and the sages and sages are mediocre. The breadth of all directions, the size of the four seas, once all of them are the world of Yongxi Taihe. The name of the country is Daming, isn't it worthy of the name! [63]
Youyun:
In the first year of the founding of the Yuan Dynasty and Hongwu, the unification of China was restored, and the country was called "Daming", and the country was passed on for thousands of years! [64]
This is exactly the same as the Wenyi founding call of the "I Ching and Qiangua" "The End of the Ming Dynasty" that we deduced, which not only follows the orthodoxy of China, but also protects the country's sustainability, echoes each other, and coincides with each other.
All in all, from the atmosphere of the founding period of the Ming Dynasty, the wishes of the monarchs and ministers of Zhu Yuanzhang's regime, and the significance of the publication of the national name, it is certainly more appropriate and more legitimate to determine the national name with the endless literary meaning of "the end of the Ming Dynasty" and "the end and the beginning" in the first chapter of the first chapter of the Confucian classic "I Ching", "the end of the Ming Dynasty" and "the end and the beginning", than the religious prophecy of the Ming religion of "the birth of the Ming king". [65]
Notes
※The first draft of this article acknowledges the valuable advice of Professor Xu Zhuoyun, Mao Peiqi, Zhang Yuan, Chen Zhiping, Chang Jianhua, He Xiaorong, Chen Baoliang, Xia Weizhong, Wu Feng, Liu Jilun, Chen Xinzhi, Hu Yingze, Tang Lizong, Du Hongtao, Liu Tingyu, Luo Wei and other friends and professors and Professor Wang Zhizhi, and Jiang Fengzhao, a doctoral student at the Institute of History of Tsinghua University in Hsinchu, to assist in searching for historical materials; Thank you.
[1] Imperial Anthology, vol. 1, edited by Zhang Dexin and Mao Peiqi, Hongwu Imperial Collection, Hefei: Huangshan Publishing House, 1995, p. 2. "Imperial Decree of the Emperor Ming", edited by the editorial board of the Continuation of the Siku Quanshu: Volume 457 of the Continuation of the Siku Quanshu, "History Department", Shanghai: Shanghai Ancient Books Publishing House, 1995, p. 35. "Records of Taizu of the Ming Dynasty", vol. 29, Taipei: Institute of History and Language, Academia Sinica, 1962, pp. 1-2, the first month of the first year of Hongwu.
[2] Wu Han, "Mingjiao and the Ming Empire", in Reading the Chronicles of History, Beijing: Life, Reading, and New Knowledge, 1956, p. 267. Originally published in Tsinghua Journal, No. 1, 1941.
[3]覃仕勇：《是谁在抹黑明朝？》，台北：新锐文创，2017年，第16页。 16世纪来华的西欧人， 也了解当时中国的国号是“大明”。 C. R. Boxer translates and edits, South China in the Sixteenth Century: Being the narratives of Galeote Pereira, Fr. Gaspar da Cruz, O.P. , Fr. Martin de Rada, O.E.S.A., 1550-1575, London: Routledge, 1953, pp.64-65. 中译见 C.R.博克舍(Boxer)编:《十六世纪中国南部行纪》, 何高济译, 北京:中华书局, 1990年, 第46页。 载葡萄牙人克路士(Gaspar da Cruz) 所撰之《中国志》中的一段文字:"这个国家的正式名字是大明(Tame),e明显不发音, 几乎消失, 该国百姓的名字是大明人(Tamgin)。 …… 不管怎样，事实总如我们所说，那个国家的名字是大明，其百姓叫大明人。 ”
[4] Zhao Yi, "Twenty-two Historical Notes" Zhan Yitang Collection, "Continuation of the Siku Quanshu", vol. 29, pp. 24-25, "Yuan Jianguo's Initial Wenyi".
[5] "Jin Ji 32", "Zizhi Tongjian", vol. 110, Beijing: Zhonghua Book Company, 1956, pp. 3470-3471, June 2nd year of An Di Long'an: "Wei Wang ordered the ministers to discuss the state name. They all said: 'Before Zhou and Qin, they were all promoted from princes to the Son of Heaven, because their country was the number of the world. Since the Han Dynasty, there has been no land capital. The mainland family has been inherited for hundreds of generations, and the foundation has been opened to the north, and then there is Fang Xia, and it is appropriate to take the generation as the name. Cui Hong, the waiter of the Yellow Gate, said: "In the past, merchants did not often live in exile, so they were called Yin and Shang; Although the generation is an old state, its life is new, and at the beginning of the country, it has been changed to Wei. Fu Wei, a great name, is also a country above Shenzhou, and it is appropriate to call Wei Ruguo. ' Follow it. This historical example is provided by Professor Hu Yingze of Shanxi University, and I would like to thank you.
[6] Hou Shaowen, "The Origin of China's Country Names in the Past Dynasties", Chinese Cultural Revival Monthly, No. 6, 1977. Huang Rong, "The Origin of the Names of Dynasties", Zhongzhou Jingu, No. 4, 2004, p.53.
[7] Wang Chongwu believes that the state name was banned in the early Ming Dynasty, see Wang Chongwu, "On the Transformation of the Ming Taizu's Troops and His Strategy", Proceedings of the Institute of History and Philology, Academia Sinica, Vol. 10, No. 1, 1942, pp. 55-69.
[8] Xia Yuanji, "Yitong Zhaoji Lu", edited by Huang Changling and Sun Youan: "Barnyard Ride", Wanli Sun You'an, p. 10.
[9] See Nan Bingwen, The Secret Religion of Buddhism and Taoism and the Society of the Ming Dynasty, Tianjin: Tianjin Ancient Books Publishing House, 2001.
[10] Zhu Yunming, "Ye Ji I", edited by Deng Shilong, Xu Daling and Wang Tiandian, ed., Allusions to the National Dynasty, vol. 31, Beijing: Peking University Press, 1993, p. 492.
[11] "Liu Ji Biography", History of the Ming Dynasty, vol. 128, Beijing: Zhonghua Book Company, 1974, p. 3778.
[12] Tu Shan, "The National Name of the Ming Dynasty", Ming Zheng Tongzong Supplementary Volume, Wanli Edition, pp. 98-99.
[13] Tian Yixing, Zhu Bilian Dianxiao: Liuqing Journal, Vol. 12, Shanghai: Shanghai Ancient Books Publishing House, 1992, p. 213.
[14] Zhu Bilian, "Explanation of the Dotted School", see Tian Yixuan, Zhu Bilian: "Liuqing Journal", p. 2. The above three examples of Xia Yuanji's "Unification of Zhaoji Record", Zhu Yunming's "Wild Records", and Tian Yixing's "Liuqing Journal" refer to Zheng Tianting's writings, Sun Weiguo, etc.: "Zheng Tianting's Ming History Handout· Volume I, Beijing: Zhonghua Book Company, 2017, p. 236, "Da Ming Guo and Xiao Ming Wang", "Explanation of Da Ming Guo Hao". Chen Xuelin, "The Origin of the "National Name" in the Ming Dynasty and the Problem of "Fire Virtue", Journal of the Institute of Chinese Studies, No. 50, 2009, pp. 71-103. Chen Xuelin, People, Historical Events and Legends in the Early Ming Dynasty, Beijing: Peking University Press, 2010, pp. 1-35. Only Chen Xuelin did not mention Tu Shan: "National Name Daming Examination".
[15] Jiao Hong, Yi Qian, vol. 4, Wanli Edition, p. 44. Li Jianxiong, Jiao Hong's Commentary, Nanjing: Nanjing University Press, 1998. Qian Xinzu, Jiao Hong and the Reconstruction of Neo-Confucian Thought in the Late Ming Dynasty, Taipei: National Taiwan University Press, 2014.
[16] Gu Jiegang, "Politics and History under the Five Virtues", Ancient History, vol. 5, translated by the Song family, Taipei: Minglun Publishing House, 1970, pp. 404-617.
[17] Chen Wutong, "The Biography of Zhu Yuanzhang, Hongwu Emperor", Guiyang: Guizhou People's Publishing House, 2005, p. 37.
[18] Kiyoshi Wada: "The Ming Dynasty and the Red Hood Thief," Oriental Studies, 1923, No. 13, No. 2, No. 278—302. Kiyoshi Wada: "On the Names of the Ming Kingdom," Journal of Historical Studies, No. 42, No. 5, 1931, No. 70-75.
[19] Wu Han, "Reading Historical Notes", p. 236. Due to the estrangement between Chinese and Japanese academic circles and the difficulty of information exchange, Wu Han was of course unable to grasp the research of Hetian Qing during the Anti-Japanese War, but after the victory of the Anti-Japanese War until the mid-1960s, Wu Han was unable to see the research results of Hetian Qing. Other mainland scholars, even after the reform and opening up, paid little attention to it.
[20] Wu Han, "Mingjiao and the Ming Empire", Reading the Records of the History.
[21] In 1961, it began to be serialized in Hong Kong's Ming Pao newspaper.
[22] Chen Wutong, The Biography of Emperor Hongwu, Zhengzhou: Henan People's Publishing House, 1993, pp. 208-209.
[23] Tan Shangkuan, "Ming Taizu Zhu Yuanzhang", Tokyo: White Emperor Society, 1994, pp. 163-164.
[24] Wu Han, "Mingjiao and the Ming Empire", Tsinghua Journal, No. 1, 1941. Later included in Wu Han, Reading the Records of History, pp. 235-270.
[25] Fu Weilan, "Book of Ming", Wang Haoji: "Jifu Series", vol. 89, Qing Guangxu Edition, p. 14, "Song Han Lin'er Ji". Zha Jizuo, "Records of Crimes", vol. 5, Hangzhou: Zhejiang Ancient Books Publishing House, 1986, p. 1307, "The Legend of the Winged Kingdom of Song Han Lin'er". The text contained in the two books is identical, the two authors are of the same era, and may be based on the same historical sources or cross-references.
[26] The article was accepted by scholars such as Gu Jiegang at the time of publication, and later supported Wu Han's argument by Ma Xisha, an expert on the history of Chinese folk religion, see Ma Xisha and Han Bingfang, A History of Chinese Folk Religion, Shanghai: Shanghai People's Publishing House, 1992, Chapter 3, "The Spread of Manichaeism in China." However, Mr. Zheng Tianting did not mention Wu Han's "Mingjiao and the Ming Empire" in the "Lectures on the History of the Ming Dynasty", and Mr. Zheng has always paid attention to the research of contemporary scholars, and his class handouts did not mention his colleague Wu Han at all, which is very unusual, and it is unknown whether he disagrees with his statement. See Zheng Tianting, Sun Weiguo et al., "Zheng Tianting's Lectures on the History of the Ming Dynasty, Volume I", p. 236.
[27] Wu Han, From Monk's Bowl to Imperial Power, Chongqing: Zaichuang Publishing House, 1944. Wu Han, Ming Taizu, Chongqing: Shengli Publishing House, 1944. Wu Han, The Biography of Zhu Yuanzhang, Shanghai: New China Book Company, 1949. Wu Han: The Biography of Zhu Yuanzhang, Beijing: Life, Reading, New Knowledge, 1949, reprinted in 1965.
[28]如戴玄之即受吴晗影响，进一步主张弥勒教的韩山童吸纳白莲会与摩尼教，成立新的白莲教， 遂以“弥勒下生” 与“明王出世” 为口号。 戴玄之：《中国秘密宗教与秘密会社》， 台北：台湾商务印书馆，1990年。 其他学者亦有数量可观的论著， 除将此学说写入通史性质的概说书外， 相关论文也不少。 胡阿祥：《红巾军反元复宋与朱元璋国号大明述论》，《烟台师范学院学报》2001年第1期， 第38—44页。 韩传强：《大明国号与朱元璋信仰关系研究》，《鸡西大学学报》2016年第2期， 第23—25页。 国外学者尤以美国学者多采吴晗学说， 如John Dardess（达第斯）, “The Transformations of Messianic Revolt and the Founding of the Ming Dynasty,”Journal of Asian Studies 29 (1970), pp.539-558. Edward L. Dreyer, Early Ming China: A Political History, 1355–1535, Stanford: Stanford University Press, 1982, pp.69-70；Teng Ssu-yu（邓嗣禹）, “Chu Yuan Chang” in Dictionary of Ming Biography, 1368-1644, New York: Columbia University Press, 1976；李小林、冯金朋编译：《明代名人传》， 北京：北京时代华文书局，2015年， 第385页；Daniel L. Overmyer(欧大年), Folk Buddhist Religion: Dissenting Sects in Late Traditional China, Cambridge, MA：Harvard University Press, 1976；欧大年：《白莲教教义历史概述》，《中国民间宗教教派研究》，刘心勇等译，上海：上海古籍出版社，1993年，第 92—130页。 日本学者三田村泰助也赞成吴晗学说， 在《明帝国と倭寇》（东京：人物往来社，1967年）第100—102页云：朱元璋的政策是不杀主义与质素、俭约为主旨的禁欲主义，正是明教的主张，以“大明”为国号可以很好地解释朱元璋建国的国策。
[29] Chen Xuelin, "The Origin of the "National Name" in the Ming Dynasty and the Problem of "Fire Virtue". Zhu Sha Yazhang, "喫菜事魔について", in "Dr. Aoyama Ancient Rare Chronicle of the Song Dynasty Historical Commentary", Tokyo: Shoxin Shobo, 1974, pp. 239-262.
[30] Chen Gaohua, "Manichaeism and the Devil of Cooking: Starting from Wang Zhen's 'On the Theft of Towns'", edited by the Editorial Committee of the Chinese Peasant War History Series, Zhengzhou: Henan People's Publishing House, 1982, pp. 97-106.
[31] Antonio Forte, Political Propaganda and Ideology in China at the End of the Seventh Century, Naples, Italy：Istituto Universitario Orientale,1976, pp.271-280. Erik Zürcher“, Prince Moonlight ̕Messianism and Eschatology in Early Medieval Chinese Buddhism,” T’oung Pao《通报》, 2d ser., 68, nos. 1-3(1982):34-36.
[32] Yang Ne, "The White Lotus Sect of the Yuan Dynasty", Yuan Shi Treatise Series 2, Beijing: Zhonghua Book Company, 1983, pp. 189-216. Yang Ne, A Study of the White Lotus Religion in the Yuan Dynasty, Shanghai: Shanghai Ancient Books Publishing House, 2004. Yang Ne, ed., A Collection of Materials on the White Lotus Sect of the Yuan Dynasty, Beijing: Zhonghua Book Company, 1989. Yang Ne, "A Study of the White Lotus Sect in the Yuan Dynasty", Shanghai: Shanghai Ancient Books Publishing House, 2017, Chapter 12 "The Birth of the Ming King" and the Ming Dynasty. Compared with the 2004 edition, Yang Ne's 2017 edition of the new book only has one more Yuan Dynasty document, and a few typos have been corrected, and there is no difference in other contents.
[33] Yang Ne, "The White Lotus Sect of the Yuan Dynasty", Yuan Shi Treatise, vol. 2, pp. 213-214.
[34] Chen Xuelin, "The Origin of the "National Name" in the Ming Dynasty and the Problem of "Fire Virtue".
[35] Originally published in the Journal of the Institute of Chinese Studies, No. 50, 2009, and later included in People, Historical Events and Legends in the Early Ming Dynasty.
[36] Zhu Jun, "The Slogan of "The Birth of the Ming King" and the Examination of the Ming Dynasty", Qinghai Social Sciences, No. 4, 2015, pp. 146-156.
[37] Wang Jianchuan, From Manichaeism to Mingjiao, Taipei: Xin Wenfeng Publishing Company, 1982.
[38] Han Chuanqiang, "Research on the Relationship between the Ming Dynasty and Zhu Yuanzhang's Beliefs", pp. 23-25.
[39] Du Hongtao, "The Origin and Orthodoxy of the Country Name of the Ming Dynasty", Shilin, No. 2, 2014.
[40] Wu Han ends with the text contained in Wu Kuan's Ping Wu Lu, which reads, "On May 22, the twelfth year of the dragon and phoenix, the state judge Xu Shijie arrived" (Wu Han, edited by Su Shuangbi: The Biography of Zhu Yuanzhang, Tianjin: Baihua Literature and Art Publishing House, 2000, pp. 121-123), but Chen Gaohua believed that Zhu Yuanzhang should formally crusade against Zhang Shicheng in October of the 11th year of the dragon and phoenix. (Chen Gaohua, "Zhu Yuanzhang's Edict", Chen Gaohua's Collected Works, Shanghai: Shanghai Lexicographical Publishing House, 2005, p. 520) Du Hongtao thought it was August of the 26th year of Zhizheng, because Zhu Yuanzhang issued an order at this time: "Order Zuo Xiangguo Xu Da to be the general of the general army, and Pingzhang Chang Yuchun to be the deputy general, and lead the general Ma Buzhou Division to conquer the cities of western Zhejiang, Suzhou, etc., to appease the army and the people, and to look up to the big and small officials to listen to moderation." According to the executor. (Written by Wang Shizhen, Wei Liankedianxiao: Yishantang Beiji, vol. 86, Beijing: Zhonghua Book Company, 1985, p. 1637) See Du Hongtao, "Errata of the 'Pingfu Zhoubang' in the 'Yishantang Beiji'—and on the time of its promulgation", Chinese Classics and Culture, No. 3, 2012, pp. 137-141.
[41] Wang Shizhen, "Imperial Decree Miscellaneous Examination I", Yishan Tang Beiji, vol. 85, pp. 1615-1616, May 21, 12th year of Longfeng, "Gao Di Ping Pseudo Weekly List".
[42] Wu Han, edited by Su Shuangbi, The Biography of Zhu Yuanzhang, p. 125.
[43] Du Hongtao, "The Origin and Orthodoxy of the Country Name of the Ming Dynasty", Shilin, No. 2, 2014, p. 53.
[44] Du Hongtao, "Reconstructing China": Traditional Reshaping and Ethnic Identity in the Early Ming Dynasty", Journal of Historical Anthropology, No. 1, 2014, pp. 1-30.
[45] Jiao Hong, Yi Qian, vol. 4, p. 44.
[46] Yuan Wenxinxiu, Ke Zhongjiong, "Book of Phoenix", vol. 1, engraved in the first year of Tomorrow Qi, pp. 26-28, "Benji Shijia Taizu Gao Emperor Benji".
[47] Meng Siming, The Social Class System of the Yuan Dynasty, Beiping: Yenching University, 1938. Meng Siming believed that the main force of the revolution was the poor who were hungry and cold, and the main targets of their revolution were the rich and large landowners; Therefore, the main contradiction of the present time is the social contradiction and the class contradiction. In the early 1940s, Sa Mengwu wrote A History of Chinese Society and Politics (IV) (Taipei: Sanmin Book Company, 1991), which also stated that the uprising of the heroes in the late Yuan Dynasty was "not based on national ideology, but came out of the revolution", and "the scholars of the late Yuan Dynasty did not have a strong national consciousness". Chen Gaohua, "On the Relationship between Zhu Yuanzhang and the Yuan Dynasty", in Essays on Yuan History, Beijing: Zhonghua Book Company, 1991, pp. 316-327.
[48] Li Xinfeng, "On the Transformation between Yuan and Ming", Ancient Civilization, No. 4, 2010, pp. 83-103. Li Zhi'an, "A Preliminary Study of Social Changes in the Yuan Dynasty and the Early Ming Dynasty", Studies in Chinese History, 2005, pp. 83-103. Tao Xisheng and Shen Renyuan, The Political System of the Ming and Qing Dynasties, Taipei: The Commercial Press, Taiwan, 1967. Nan Bingwen, "A Preliminary Study on the Military System in the Early Ming Dynasty", Nankai Historiography, No. 1, 1983; Nan Bingwen, "A Preliminary Study on the Military System in the Early Ming Dynasty (Continued)", Nankai Historiography, No. 2, 1983. Romeyn Taylor, "Yuan Origins of the Wei-so System," in Charles O. Hucker, ed., Chinese Government in Ming Times, New York: Columbia University Press, 1969. Chen Wenshi, "The Army of the Ming Dynasty Guard", Collected Journals of the Institute of Historical Language, No. 48, 2 points, 1977. Wu Han, "The Craftsman Household of the Yuan and Ming Dynasties", Tianjin Yishi Baodian Historical Collection, No. 44, 1936, in: Selected Works of Wu Han's Historical Studies, Vol. 2, edited by Beijing Historical Society, Beijing: People's Publishing House, 1986, pp. 139-154. He Weining, "The Salt Household of the Ming Dynasty", Collected Journals of Chinese Social and Economic History, No. 2, 1946. Wu Han, "Remembering the Treasure Notes of the Ming Dynasty", Journal of Humanities, No. 1, 1943.
[49] Qian Mu analyzed the mentality of the founding ministers of the early Ming Dynasty, such as Song Lian, Liu Ji, Gao Qi, Su Boheng, Pei Qiong, Hu Han, Dai Liang, Fang Xiaoru, Yang Weizhen, Zhao Zhu, Ye Ziqi, etc., and found that "in the hearts of scholars at that time", they were not particularly ignorant of "Yixia's discrimination", and they forgot Confucius's words that "micro-tube Zhongwu was sent to the left". In the early days of the revolution, Shang helped Yuan Ping to "steal", and there were even those who were willing to be loyal to the Yuan court; After the establishment of the Ming Dynasty, they either escaped as remnants, or still "revered the dead Yuan", and "seemed to be at a loss and indifferent to the "new dynasty". See Qian Mu, "Reading the Collected Poems of the Founding Ministers of the Early Ming Dynasty", New Asia Journal, No. 2, 1965, and "Reading the Continuation of the Collected Poems of the Founding Ministers of the Early Ming Dynasty", China Daily Supplement, February 20-23, 1975. Both articles are included in Qian Mu, Essays on the History of Chinese Academic Thought (VI), Taipei: Dongda Books, 1978, pp. 77-200. Wang Chunyu, "On Zhu Sheng", Academic Monthly, No. 9, 1980, pp. 41-46, 60. Zhang Dexin, "A Brief Discussion on Liu Ji's Historical Contribution to the Establishment of the Ming Dynasty", Journal of Zhejiang Vocational and Technical College of Industry and Trade, No. 4, 2006, pp. 13-21. Song Lian's "Collected Works of Song Scholars" praised the "Ming Dynasty" many times, such as "the Ming Dynasty came out and the fire was extinguished", "the Ming Dynasty Litian", "the Ming Dynasty Huanghuang", etc., but they were all written after the founding of the Ming Dynasty, and the country name had been decided, and these words were not enough to explain why the country name was originally set. See Zheng Tianting, Sun Weiguo et al., "Zheng Tianting Ming History Lecture Notes", Volume I, pp. 235-236, "The Country of Ming".
[50] Zhu Yunming, "Ye Ji I", Deng Shilong, Xu Daling, Wang Tiandian (ed.), "Allusions to the National Dynasty", vol. 31, p. 492.
[51] Thanks to Prof. Xu Zhuoyun and Prof. Chang Jianhua for their teaching and reminders. See also Xiao Qiqing, "Saying the "Great Dynasty": The Han Wenguo Names of Mongolia Before the Establishment of the Yuan Dynasty: Also on the Evolution of the Mongolian Yuan State Names", Sinology Research, No. 1, 1985, pp. 23-40. Later, it was included in Hsiao Qiqing's New Research on the History of Mengyuan (Taipei: Yunchen Cultural Business Company, 1994) and Inner North and Outer China (Beijing: Zhonghua Book Company, 2007).
[52] Xu Pingfang, "The Position of Yuan Dadu in the History of Ancient Chinese Capitals: Commemorating the 720th Anniversary of the Founding of Yuan Dadu", Beijing Social Sciences, No. 1, 1988, pp. 52-53. Deng Gang, "The Design Concept and Achievements of Liu Bingzhong, the Builder of Yuan Dadu", Lantai World, No. 18, 2015, pp. 130-131.
[53] "Shizu Benji IV", Yuan Shi, vol. 7, Beijing: Zhonghua Book Company, 1976, pp. 138-139, "to the eighth year of the Yuan Dynasty November Yihai". Hu Axiang, "Introduction to the Mengyuan Country", Chinese Historical Geography Series, No. 1, 2000, pp. 57-69.
[54] Narrated by Aixin Jueluo Yujun, compiled by Chen Zhen: Teacher Yu Says I Ching, Volume 1, Chengdu: Tiandi Publishing House, 2018, pp. 15-18.
[55] Su Tianjue, "The Literature of the National Dynasty (Yuan)", Zhang Yuanji et al., eds., The First Edition of the Four Serials, Vol. 40, Shanghai: The Commercial Press, 1919-1922, p. 4.
[56] Hu Axiang, "Introduction to the Mengyuan State Number", China Historical Geography Series, No. 1, 2000, p. 69. Chen Dezhi, "On the Yuan Dynasty's Country Name, Era and Territory", Journal of Northern University for Nationalities (Philosophy and Social Science Edition), No. 3, 2009, pp. 5-14.
[57] "Biography of Liu Bingzhong", Yuan History, vol. 157, Lie Biography 44, p. 3687. Yuan Guofan, "The Founding Hero of the Yuan Dynasty, Xu Heng and Liu Bingzhong", Taipei: Taiwan Commercial Press, 2013.
[58] In 2014, Du Hongtao's new theory did not attract much attention, and although Zhu Jun's 2015 article "The Slogan of "The Birth of the Ming King" and the Examination of the Ming Dynasty's National Title, which mentioned that the "I Ching, Qiangua" and "The Book of Songs" were probably influenced by Du Hongtao's thesis, he did not abandon his peacock theory of the birth of the Ming King, and some scholars have begun to adopt Du Hongtao's new theory when talking about the Ming Dynasty in class.
[59] Du Hongtao is currently an associate professor at the School of History and Culture at Inner Mongolia Normal University.
[60] Wang Chongwu, "On the Transformation of Ming Taizu's Troops and His Strategy", Proceedings of the Institute of History and Philology, Academia Sinica, vol. 10, No. 1, 1942, pp. 55-69. Chen Gaohua, "The Landlords of Eastern Zhejiang and Zhu Yuanzhang in the Late Yuan Dynasty", Manuscript on Yuan History Research, pp. 290-306. Chen Gaohua, "The Political Trends of Han Landlords in the South in the Peasant Uprising at the End of the Yuan Dynasty", Manuscript of Yuan History Research, pp. 258-259.
[61] "The Edict of the Central Plains", see "Ming Taizu Shilu", vol. 26, pp. 10-11, "Wu Yuan Yuan October Bingyin"; Gao Dai, Hongyoulu, Shanghai: Shanghai Ancient Books Publishing House, 1992, pp. 87-88; Wang Shizhen, "Imperial Decree Miscellaneous Examination I", Yishantang Collection, vol. 85, pp. 1617-1618. In an email to Hong on August 4, 2019, Mr. Xu Zhuoyun said: "Zhu Yuanzhang has long planned to get rid of the background of 'Xiao Ming Wang', especially after obtaining the cooperation of Confucian students in western Zhejiang, his positioning is mainly to restore Chinese orthodoxy. Only in this way can we justify the name and establish a legitimate political power. Why should he not forget the background of the 'Red Army'? Wu Han's 'Discourse on the Red Army', of course, has his own plans, and he just uses the topic to play. The name of the Mongol Yuan State was also intended to gain the support of the Han Chinese in order to establish its legitimate rule in the 'China' region, and at least to stabilize its own power in the Han land among the many Mongol khanates. This was the same strategy of the Manchu 'two-way regime'. ”
[62] Aixin Jueluo Yu Jun, compiled by Chen Zhen: "Teacher Yu Says I Ching", vol. 1, pp. 18-23. Professor Hu Yingze reminded that Zhu Yuanzhang may also refer to "Lao Tzu", "Lao Tzu" has a cloud: "Returning to life is said to be normal, and knowing is often said to be clear." "The Ming Dynasty took the reinstatement of its own life, and it was often the sky and the way. Zhu Yuanzhang likes to read "Lao Tzu" and once personally annotated "Lao Tzu". Professor Hu's advice is very instructive, and it should be discussed from Zhu Yuanzhang's ideal of governing the country and its ideological basis in another article.
[63] "The First Ed. of the Zhao Dynasty, the Early Ming Dynasty, and the Yuan Shun Emperor", see Li Chunqing, Wang Shizhen, ed., "Re-engraved and Detailed Historical Editions", vol. 45, Ming Chongzhen's engraved edition of the early Qing Dynasty revised, p. 67.
[64] "The First Ed. of the Zhao Dynasty, the Early Ming Dynasty, and the Emperor Shun of the Yuan Dynasty", see Li Chunqing, Wang Shizhenhui, ed., Re-engraved and Detailed Historical Editions, vol. 45, p. 67.
[65] However, during the founding of the country, why did the Ming officials and the ministers who participated in the founding of the country not leave archives to explain the origin of the country name and its significance? Is the relevant literature lost, or the early Ming Dynasty scholars familiar with the "Book of Changes", the country name from the "Book of Changes", self-explanatory, there is no need to explain more like the Mongols in the Central Plains, so there is no need to leave archives, or there are other reasons, it is really intriguing, there is a need to continue to discuss. In his letter, Professor Chen Xinzhi, a professor of Irish history, offered the following explanation from a comparative historical point of view:
I have learned from Irish political history that it is better for clever political leaders (such as Charles Stuart Parnell) to shout slogans in a vague way, leaving room for the imagination and interpretation of supporters with different radical and moderate positions, so as to broaden the range of supporters. In academic language, it is what the Russian literary theorist Mikhail Bakhtin called polyphony (polyphony counterpoint music; Professor Wang Dewei translated it as "the noise of the people"); For example, the Renaissance French writer François Rabelais's "The Legend of the Giant" can be read from the perspective of humanists as well as from the perspective of medieval popular culture. In fact, "The Legend of the Giant" contains both elite culture and popular culture. (You can refer to Professor Zhu Yuanhong of the Institute of Social Literature of Jiao Tong University for the concise introduction to "Rabelais and Our World" for the laurel edition of "The Legend of the Giants".) Therefore, if the origin of the "Great Ming" country name is not clearly explained in the early Ming Dynasty, there may be a similar consideration, that is, an attempt to absorb the support of both Confucian and non-Confucian students?
Professor Chen focused on the reactions and countermeasures of Chinese and foreign politicians in ancient and modern times to similar problems, and saw the universality of their "empathy", which is very enlightening and worthy of the attention of friends who have been working on Chinese history for a long time.
The original article is published in Xu Hong, "The Origin and Significance of the Ming Dynasty's Country Name "Daming", China Academics, vol. 44, Beijing: The Commercial Press, 2023, pp. 280-301.