The Tongzhitang Jing xie is the earliest large-scale series of books that explained the meaning of the Confucian classics in the Qing Dynasty, including 138 kinds of pre-Qin, Tang, Song, Yuan, and Ming classics, and 2 kinds written by Nalan Chengde, totaling 1800 volumes. As soon as it came out, it attracted people's attention. From the Cabinet Wu Ying Hall to the factory bookstore, one edition is reprinted. Both scribes and Confucians were fortunate to have such a large series of books. In particular, the Qianlong Emperor believed that "it is a collection of books from all the families, and the canonization of the book is enough to commend the Six Classics." Therefore, on the occasion of compiling and revising the Siku Quanshu, he ordered the guanchen to complete the edition of the Tongzhitang Jingxi, complete the supplementary publication, and correct the falsehoods in order to perfect them." And as the base of the "Four Libraries" published and circulated, used to "Jiahui Rulin".
However, the Qianlong Emperor disagreed with the signature of this book "Nalan Chengde Revised", and on May 29, 1950, Qianlong promulgated the Following Yu:
The preface written by Chengde is the twelfth year of the Kangxi Dynasty, counting the time when Chengde was young, how could he drown the sutras? When xu Qianxue learned that There was a matter of engraving the "Tongzhitang Sutra" on behalf of Chengde, hereby ordered the Minister of Military Aircraft to investigate Chengde's origin in detail, and he knew that Chengde was raised in the Chinese style of the Nonzi Branch in the eleventh year of the Kangxi Dynasty, and in the twelfth year of the Decoction Ugly Branch, he was sixteen years old. Xu Qianxue was the deputy examiner of the Shuntianxiang Examination of the Nonzi Branch, and Cheng De was selected by him. During the Kangxi Dynasty, Fu Mingzhu used the handle for many years, and the flames burned, causing a period of celebrities, such as Xu Qianxue, to intertwine with each other and plant the party for personal gain. It is yizi Chengde's young age that is not weak crowned, that is, the name of the department, the free joint, is the engraving of the "Tongzhitang Sutra Interpretation" to see his profound knowledge. In ancient times, the Haoshou Poor Classic, although it was in Confucianism, those who were not proficient in righteousness and reasoning all their lives could not expound and invent the essence of the pre-Confucianism. Is it reasonable for Chengde to be planted in a young age, that is, to be able to harvest a wide range of knowledge and collect the great achievements of scripture learning? [1]
However, the detailed investigation of the Military Aircraft Minister is mostly untrue, in fact, Nalan Chengde was born in the eleventh year of Shunzhi, and in the eleventh year of the Kangxi Dynasty, he was eighteen years old at the time; next year he participated in the Kangxi Twelfth Year Decameron Ugly Section Examination, when he was nineteen years old. Yue San's court was already in the fifteenth year of Kangxi, at the age of twenty-two, and died of illness on May 30, the twenty-fourth year of Kangxi, when he was Chinese New Year's Eve one year old. At that time, it was not difficult to investigate Naran Chengde's year, there was the "General Genealogy of the Eight Flags Clan" to be checked, and there was Naran Chengde's "Epitaph" and "Shinto Stele" to be examined. The results of the investigation were so inconsistent with the facts that people had to suspect that the military minister was pandering to the intentions of the Qianlong Emperor.
Because Nalan Chengde's father Mingzhu had formed a party for personal gain, his younger brother Yushu had been involved in the struggle for the throne for the crown prince, and his son-in-law Nian Qianyao had been executed by the Yongzheng Emperor for committing a crime of serious rebellion, the Qianlong Emperor had always harbored prejudices against the Nalan family. He denied Naranjand's right to revise the Commentaries, as a result of his personal prejudices. Such objections are difficult to convince, Ye Dehui said in the "Shulin Qing Dialect": "However, the book "Tongzhitang Jingxi" may not be engraved by Xu Shi, a hundred years of public opinion, and future generations have their own knowers." [2] The author examined the writings of Naran Chengde, Xu Qianxue, Zhu Yizun, and others, and examined the facts, Naran Chengde should have been the initiator, funder, and participant in the compilation of the Tongzhitang Sutra.
1. Initiators.
After the rulers of the Qing Dynasty settled on Beijing, in order to strengthen the centralization of power, win the hearts and minds of the people, and eliminate the Manchu and Han estrangement, they implemented a cultural policy of opening up science and promoting Confucianism. Soon after the Kangxi Emperor came to power, he opened a sutra and wrote a series of edicts to study the Confucian classics. He ordered that Confucianism, represented by Zhu Xi, be established as an official philosophy to unify the will of society and unite the ideologies of all members of society. The feudal ethical and moral concepts such as the "Three Principles" and the "Five Constants" advocated by Zhu Xi were identified as public moral norms that all ethnic groups and members of society from all walks of life must follow together. Because the emperor advocated Confucianism represented by Cheng Zhu Lixue, the Officials of the Eight Banners went up and down, allowing their children to study the Confucian classics, and at that time, there was also a situation of competing to study the scriptures and actively participate in the imperial examination. As a scholar of Wuyingdian University, Naran Mingzhu was well aware of the policies of the Qing court in order to meet the wishes of the Kangxi Emperor. He hired a number of Han scholars to enter the palace, read books, and teach Han culture, hoping that they would become materials and be reused by the Kangxi Emperor. As a result, Naran Chengde gradually became infected with Han Xi, "only dancing elephant spoon, has passed the six arts", and later transferred to Suncheon College through the Zhenghuang Banner Capital "Opening Gift Department". After the examination, "Make up for the students, and pay tribute to the Taixue." After the Twelfth Year of Kangxi's Chengde Zhongju, he took Xu Qianxue, who was then the editor of the Hanlin Academy, as his teacher, and under the careful guidance of Xu Qianxue, Naran Chengde "benefited from the study of the economy", and he collected a wide range of "Jing Xie" books, and once "belonged to his friends Qin Xiangyan (Song Ling) and Zhu Zhuyuan (Yi Zun) to buy various books in the house",[3] and xu Qianxue "Chuan Shi Lou" to collect one hundred and forty kinds of "Jing Xie". It was also at this time that Zhu Yizun, in the process of helping Chengde acquire the "Commentary on the Scriptures", saw that "the engravings were rambling and broken", and "there were many errors in the manuscripts", and deeply felt that since the Song Dynasty to the Yuanming Dynasty, the commentators had kept the words of the family, resulting in the loss of many of the remains of the ancestors, and the book of the Scriptures did not exist in one of the ten. Therefore, he advised Xu Qianxue, "If there are only survivors of the Commentaries, they should cherish it." Xu Qianxue was "inspired by the words of bamboo" and "plotted to engrave the world" with Naran Chengde. [4] Xu Qianxue described Chengde in the "Preface to the Interpretation of the Tongzhitang Classics" that "especially instigated this move, donated money to initiate, comrades helped each other, and the second carving was opened." Cheng De also claimed in the "General Preface to the Interpretation of the Scriptures" that "please donate funds to the beginning of the scriptures, and the comrades carved the world", and the two expressions are consistent.
2. Funders.
Naran Chengde's father, Mingzhu, was a dynasty Zaifu, who was a bribe to the mountains, a daily jin doujin, and had strong economic strength. Naran Chengde often took out heavy money from his family to help some of the poor Han scholars get out of danger. When compiling the Tongzhitang Sutra, he once again took the initiative to request "donations", and it is said that at that time, "Xu Jian'an Shangshu cost 400,000 gold". [5] In addition to purchasing paper, ink, and engraving tools, the money was mainly used to organize the engraving team. The original version of the "Tongzhitang Sutra" has engravers' names engraved at the lower end of the heart, and a rough count of about four or five hundred people, relying solely on Xu Qianxue's strength at that time, it is difficult to organize such a large-scale engraving team, only Naran Chengde's father Mingzhu has this energy. And most of these engravers are famous players from Jiangnan. According to expert appraisals, the "Tongzhitang Jingxi" is an engraving of soft characters in the early Qing Dynasty, the font of the book is beautiful and beautiful, and the paper ink used is clean and smooth, which has the rhyme of Song Shu. [6] This font, non-European non-Yan, non-Liu non-Zhao, was called "Pavilion Body" at that time, and it was difficult for non-Seiko craftsmen to carve it, and it was this font used in the early Qing Dynasty Wuyingdian Inscription (commonly known as Dianben), and the author suspected that the engraving of the "Jingxi" was directly related to the pearl of the Wuyingdian University scholar at that time. According to the fourth volume of Wang Shichen's "Fenganyu Dialect", "Kunshan Xu's engraving of the "Jing Xie", many secret books, like the Song Shu Ben, there are also many volumes, and the wen version is also stored in the Inner House." "If the "Jing Xie" was engraved for Xu Qianxue's organization, and the stereotype should be stored in the "Chuan shi lou" (Xu Qianxue's library building), why did it appear in the inner house? This shows that the engraving of the Tongzhitang Sutra uses Wuyingdian carving. After the completion of the "Jing Xie", the engraving was brought to the inner house by this batch of engravers. The publication of the "Jing Xie" is clearly presided over by Xu Qianxue, and secretly it is manipulated by Mingzhu.
3. Participants.
It is an undeniable fact that Naranjand was involved in the revision of some of the Exegesis. Testimony to the writings of his friend Zhu Yizun. Zhu Yizun was also a participant in the engraving of the "Jing Xie", and he once provided Nalan Chengde with the "Jing Xie" books collected in the "Exposed Book Pavilion", such as Wu Cheng's "Compilation of the Present Wen Shang Shu", according to Mo Youzhi's "Song and Yuan Old Book JingYan Record" Volume II: "Exposing the Old Collection of the Book Pavilion Ming Jiaqing Ji Unitary Gu Yingxiang Periodical, Tong Zhi Tang is carved accordingly." At the beginning of the volume there is Zhu Yizun inscription Zhiyun:
It is the book purchase of the sea salt Zheng family, and the book of Jian Duan is also the handwriting of Duan Jian Gong. Huitong Zhitang carved the "Jingyuan" to make it known. Even if it is still alive, it is still alive. Nongshen returned to the field at the age of 100, and the collection of books in the examination was half lost, but fortunately only this book survived. For another seven years, the book was exposed in Tingnan, because of knowledge. Seventy-one bamboo rounds.
Zhu Yizun also wrote prefaces to some of the "Commentaries", such as "Zhou YiHai Summary Sequence", "Yi Xuanjie Order", "Fuling Cui's Spring and Autumn Present Case Sequence", "Xueshan Wang's Poetry General Literary Preface", etc., all of which were written by Zhu Yizun. [7] However, at the time of the first publication of the Tongzhitang books, these prefaces were "inscribed under the name of Chengde",[8] but the "Liu Gong is the Spring and Autumn Weighing Sequence" was also signed with the inscription "Kangxi Jiayin After October Learning Xiushui Zhu Yi Zun Order". [9] As a participant, Zhu Yizun knew best about the writing of the Commentaries, and although he had a strong opinion on Xu Qianxue's practice of engraving his preface under the name of Chengde (he had revealed this to the theologian Lu Longqi, who added oil and vinegar to his diary and erased Nalan Chengde's achievements in compiling the Commentaries), he still treated Naran Chengde's contributions in compiling the Commentaries on the Commentaries realistically. In the "Jingyi Kao" compiled by Kangxi in the forty-fourth year, he wrote some of the "JingYi Examination Sequence" written by Naran Chengde, such as the "Preface to the Great Yi Collection of Shijian Yu's Great Yi Collection" (see "Jingyi Kao" volume 40), the "Wang Luzhai Poetry Doubtful Order" (see "JingYi Kao" 100), the "Shu Zhang Wen QianShi Shu Hou" (see "Jing Yi Kao" volume 14), the "Dongyan Zhou Li Zhi Yi Order" (see "Jing Yi Kao" volume 124), etc., at the beginning of these prefaces, all conspicuously marked: "ChengDe Yue" Yunyun, This confirms that Naran Chengde was also involved in the revision of some of the exegetical books. In particular, it is worth mentioning that Naran Chengde's self-edited books "Preface to the Compilation of the Essential Words of the Great Yi Collection" and "Supplementary Correction of the Collected Sayings of the Rites of Chen" included in the "Commentary" have greater controversy over the issue of editorial rights. Zhu Yizun not only recorded the full text of Naran Chengde's "Preface to the Great Yi Collection of Righteous Words" in volume 68 of the "Jingyi Kao", but also wrote a "Preface to the Compilation of the Essential Words of the Great Yi Collection" himself, which was included in volume 34 of the "Collection of Exposed Books". In the "Preface", Zhu Yizun recounted the process of writing the "Great Yi Jiyi Zhiyan", which helped us clear the fog of controversy. He said:
My friend Nalan guards Rong Ruo, with Shao Nian Dengjiake, not selected with the museum, there is a sense of the truth of the news, read "Yi" in the water pavilion, gather "Yi" Yi Hundred Houses interstitial. Yu Wenling Zeng's "Pure Words" and Longshan Chen's Youwen "Collection of Biographies" have taken the essence of the eighteen schools, combined and bound, into eighty volumes. Choose the essence, the language is detailed, and there are big alcohols and no small defects. Punishment Department Shangshu Kunshan Xu Gong Jia Qizhi, Xu Kai edition, Cloth Zhu Tong Du Dayi, used to show scholars.
The so-called "reason for the surplus and falsehood of news" refers to the discussion of the rise and fall of things or the ups and downs of behavior. "Yi Feng" has "the sun is in the middle of the day, the moon is eclipsed; the heavens and the earth are full of emptiness, and the news of the times." And so on, which dialectically enlightens the reader: when people are in good order, they often get carried away from it so that they cause disasters; conversely, when people are in trouble, they often bring good luck because they are vigilant and self-guarding. Naran Sex De participated in the examination at the age of nineteen, was ill with cold diseases, did not match Ting, of course, the mood would not be good, once wrote a poem "Zi Mo has no travel and no partition, jade steps have dream town frowns". But he quickly adjusted his mentality, because he realized from the "I Ching" that "the truth of the news is full of falsehood", so he gained but did not like, and lost without worry. Immerse yourself in learning and study hard. As a result, he became interested in the Zhou Yi, and on the basis of extensive collection of the meaning of the Yi, he took the sixty-four volumes of the Song Chen Longshan's "Great Yi Jiyi" and the seventy volumes of the "Great Yi Zhiyan" of the Zengzhong, deleted the repetition of the second book, supplemented the "Tie Ren" of the Chen Shu, and in the twenty families collected by the Chen Shu, eight and six, and compiled this book with the theme of "imagining the examination of its origins and determining its style". His books are both "rational" and "numerical", and they are not the same as the family. Song Ru Weiyi, slightly prepared for this. Consistent with Zhu Yizun's "Preface", Naran Zhide also said in the "Preface to the Great Yi Collection": "Shucheng, please be present in the lord Mr. Xu, Mr. Xu, mr. Said: 'Good'. Destiny, attached to the end of the Commentary. Although there are eighty volumes of the Great Yi Ji Yi Zhi Yan, there are many and few works, and the talent of Innaran's character is completely competent. However, after the death of Naran Zhide, some people created this manuscript from the rumors of Lu Yuanfu. Many people suspected that Naran Chengde was young and bozhi, and that he could not achieve this book without the confucianism of the poor jinghao, so he accepted this rumor. Zhu Yizun was also aware of this, so he gave the example of Wang Bi, a young genius metaphysician during the Wei and Jin dynasties, in the "Preface to the Compilation of the Great Yi Collection of Righteous Sayings":
Former Wang Fusi (弼) notes "Yi", and everyone who takes the old understanding deeply rebukes yin and yang, calamity, decimals, and quxue, and specializes in personnel affairs. Commentators say that it is the sole crown of ancient and modern, out of Xun, Liu, Ma, and Zheng. Gu Guanzhi Shangshulang died at the age of twenty-four, and the preachers of the scriptures are always sorry. Rong Ruoqing is a discerning talent, and works concurrently, music house, and calligraphy. That is, he will be the second book, not specifically rational, change the number of astrophes and collect, supplement the "Great Biography" commentary, although the old Confucian is also inferior. Reading his book, he couldn't help but sigh and sigh.
As a teenager, Wang Bi enjoyed a high reputation, was good at talking about Confucianism, and was able to argue with He Yan and Xiahou Xuan, and he opened up the atmosphere of metaphysics with He Yan and Xiahou Xuan, and competed for clear talks. His commentary", Yi, focuses on philosophy and sweeps away the cumbersome wind of Han Dynasty classics. His works include "Notes on Zhou Yi", "Sketches of Zhou Yi", "Notes on Lao Tzu", "Notes on Lao Tzu", etc. In history, there is already a precedent for young talents to dominate the ancient and modern, and it is not surprising that Naran Sex Virtue has gathered two books into a giant. Zhu Yizun's analogy of Wang Bi to Chengde is an justification and affirmation of Nalan Chengde's right to compile.
Another self-compiled book by Naran Chengde, which is included in the Commentary on the Classics, has thirty-eight volumes, the Supplement to the Collected Sayings of the Chen Clan of the Li Ji, which some people say is also written by Lu Yuanfu, "Xu Shi (Qian Xue) bought it for three hundred gold and engraved it under the name of Cheng De." And in Zhu Yizun's "Jingyi Kao" volume 146, not only is it written as "Nalan Shi Chengde", but also quotes another friend of Nalan Chengde's yan shengsun evaluation of this book:
The Book of Rites does not award the Wei's "Collection of Sayings" to the Xuegong, but exclusively uses the Chen's "Collections" to take the scholars. If Rong Ruo is to make corrections, those who practice the "Rites" try to collect evidence, not small supplements.
It is thus confirmed that the right to compile the "Supplement to the Collected Sayings of the Chen Dynasty" should also be attributed to the name of Naran Chengde.
Of course, in the process of compiling and editing the "Commentary", Naran Chengde received careful guidance and a lot of help from Xu Qianxue, Zhu Yizun, Yan Shengsun, Gu Mei, and Lu Yuanfu. Many of the Sutras he wrote were completed under the guidance of his teachers and friends. Naran Chengde also did not deny this, and he had already explained in the General Preface to the Interpretation of the Scriptures that the book was "engraved with comrades". It was also at this time that Cheng De changed his library "Hanama Caotang" to "Tongzhi Hall" and named it "Jing Xie". The so-called "tongzhi" people, the same aspirations. That is, there is the meaning of Xu Qianxue's "comrades helping each other to form a group" in the "Preface to the Interpretation of the Scriptures" and what Naran Chengde said in the "Preface to the Interpretation of the Scriptures" that "the world is engraved with comrades".
To sum up, Naran Chengde is the initiator, funder, and participant in the compilation of the "Commentary", not sitting on his own success and carving on behalf of the dummy, but serving as one of the editors-in-chief. It is not impossible to sign the "Tongzhitang Sutra Interpretation" as "Naran Chengde's Revision".
exegesis:
The First Historical Archive of China. "Compilation of the Four Libraries of Complete Books archives"[M], Shanghai Ancient Books Publishing House, 1997.7
Ye Dehui. "Shulin Qing dialect"[M], Zhonghua Bookstore, 1957.1
[3] Naran Chengde. "Tongzhitang Collection"[M], Shanghai Ancient Books Publishing House, 1979.2
Xu Qianxue. Danyuan Collection (Siku Quanshu Bibliographic Series Edition)[M], Qilu Book Society, 1997.1
ZOU Tao. "Three Borrowings of Lu Pen Talk" Volume XI (Notes on the Novel Grand View) [M]. Jiangsu Guangling Ancient Books Engraving and Printing Publishing House, 1983
Wang Guiping. Family Engraving[M], Jiangsu Ancient Books Publishing House, 2002.12
Zhao Xiuting. "Examination of the Writings of Naran Sex"[J], Manchu Studies, No. 2, 1991
Lu Longqi. "The Diary of Three Fish Hall" ("The First Edition of the Series of Books")[M], Zhonghua Bookstore, 1985
[9] Zhou Zhongfu's ZhengTang Reading Secretary, volume 10, is a seventeenth volume of the Spring and Autumn Weighing (Tongzhitang Sutra Interpretation) Yun: "NaRa Rong Ruode Song Siming History has a reprint, And Zhu Zhuyuan zun is the order of the order." ”
This article was published in Manchu Studies, No. 03, 2005