Yì fùlù zuǎn zhù 易附錄纂註
Appended-Records and Compiled-Glosses on the Yì
by 胡一桂 (Hú Yīguì, zì Tíngfāng 庭芳, hào Shuānghú 雙湖, 1247–1314, of Wùyuán 婺源 — son of 胡方平 Hú Fāngpíng, the third-generation Zhū-Xī-school transmission scholar)
About the work
A fifteen-juan systematic compilation around Zhū Xī’s Zhōuyì běnyì, by Hú Yīguì 胡一桂 — the major Yuán-period Zhū-school Yì scholar, son of Hú Fāngpíng (胡方平, author of KR1a0062 Yì xué qǐméng tōng shì). The work is structured in two parallel-and-companion functional layers, both anchored on the Běnyì:
-
Fù lù 附錄 (“Appended Records”): material from Zhū Xī’s own Wén jí and Yǔlù touching on the Yì, organized to follow the canonical-passage sequence. This is Zhū Xī’s own elaborative-and-conversational Yì material as supplement to his terse Běnyì glosses.
-
Zuǎn zhù 纂註 (“Compiled Glosses”): selected Yì-expositions from the various ru whose readings agree with the Běnyì’s direction. The methodological principle is unambiguously declared: “the selection-and-discrimination is solely by Master Zhū as the criterion” (qí qùqǔ biécái wéi yǐ Zhūzǐ wéi duàn 其去取别裁惟以朱子為斷).
The combination — Zhū Xī’s own elaborative materials + lineage-disciplined selection of supplementary glosses — produces a methodologically clean Běnyì-centered comprehensive Yì commentary. The structural arrangement makes the Běnyì the textual organizing principle, with both Zhū Xī’s own further words (the Fù lù) and other ru’s congruent words (the Zuǎn zhù) appended at appropriate positions.
The methodological contrast with Dǒng Kǎi’s Zhōuyì zhuànyì fù lù (KR1a0061) is structurally significant. Dǒng Kǎi had broken up Zhū Xī’s gǔyì-recension Běnyì and redistributed it to fit Chéng Yí’s Wáng-Bì-recension structural form (with the wing-treatises dispersed through the canonical text). Hú Yīguì’s Fùlù zuǎnzhù, by contrast, preserves the Běnyì’s gǔyì recension structural integrity and adds the supplementary materials at non-disruptive points. The work is therefore — alongside Hú Fāngpíng’s Tōng shì on the Qǐméng — the principal Yuán-period Zhū-school work that maintains the gǔyì recension form against the Dǒng-Kǎi-line standardization.
The Yuánshǐ Rúxué zhuàn registers Hú Yīguì’s “Yì-source as out of Zhū Xī” — the source-line goes Zhū Xī → Huáng Gàn → Dǒng Mèngchéng → Shěn Guībǎo → Hú Fāngpíng (father) → Hú Yīguì (son). The Yì běnyì fùlù zuǎnshū together with the Qǐméng yìzhuàn 易學啟蒙翼傳 (Hú Yīguì’s other major Yì-work, also extant) constitutes the substantive Hú-school Yì corpus.
A bibliographic-and-doctrinal note: Chén Lì 陳櫟 (1252–1334, zì Shòuwēng 壽翁, hào Dōngfù 東阜 / Dìngyǔ 定宇, of Xīnān 新安) noted that Hú Yīguì’s book “not even half a character is given to Yáng Wànlǐ’s Yì zhuàn (KR1a0040).” The Sìkù editors confirmed this on examination. The tiyao contextualizes:
At the late-Sòng-and-early-Yuán transition, lecture-school’s gateway-strictness was the highest; the Xīnān various ru*‘s on receiving-and-transmitting source-flow distinguished even more sharply. [Yáng] Wànlǐ’s Yì zhuàn, although remotely-rooted in Master Chéng [Yí], early-engaged in poetic-recitation and with Fàn Chéngdà and Lù Yóu was equal-named; he did not particularly take lecture-school as his work — therefore, although [Yáng Wànlǐ] once recommended Master Zhū and resisted Hán Tuòzhòu, the Qìngyuán dǎngjìn alone did not list his name. Hú Yīguì then by [Yáng’s status as] círén (lyric-poet) excluded him; not necessarily fully on account of his book.*
The exclusion of Yáng Wànlǐ — the major late-Sòng Yì-historical-cases reader — reflects the early-Yuán Wùyuán Hú-school’s strict lineage-purity orientation. Methodologically the exclusion narrows Hú Yīguì’s source-base but ensures the Běnyì-centered orthodox direction.
The composition window 1280–1310 reflects Hú Yīguì’s mature scholarly years. He was jǔrén in 1264 (Jǐngdìng jiǎzǐ) at age 17, but failed the Lǐbù (Ministry of Rites) examination; subsequently devoted himself to scholarship and teaching at his Wùyuán home. The 1289 visit to Wǔyí Mountain (where he brought his father’s Yì xué qǐméng tōng shì manuscript for Xióng Hé and Liú Jīng’s colophons) suggests substantial scholarly maturity by his early forties; the Fùlù zuǎn zhù presumably postdates the Tōng shì publication and reflects Hú Yīguì’s continuing Běnyì-centered scholarship.
Tiyao
We respectfully submit that Yì fùlù zuǎn zhù in fifteen juan was composed by Hú Yīguì of the Yuán. [Hú] Yīguì, zì Tíngfāng, hào Shuānghú, a man of Wùyuán. In Jǐngdìng jiǎzǐ [1264] led the xiāngjiàn; examined at Lǐbù — did not pass. Taught in his hometown to the end. His career-record is in the Yuánshǐ Rúxué zhuàn.
This compilation takes Master Zhū’s Běnyì as canon. It draws on the Wén jí and Yǔlù’s [material that] reaches the Yì, attaching them — calling [these] fù lù. It draws on the various ru’s Yì-expositions agreeing with the Běnyì, compiling them — calling [these] zuǎn zhù. The selection-and-discrimination is solely by Master Zhū as criterion.
The Yuánshǐ calls his “receiving-the-Yì-source-stream as out of Master Zhū” — likely [referring to] the Qǐméng yì zhuàn and this book. Chén Lì calls Yīguì’s this book — for Yáng Wànlǐ’s Yì zhuàn — not even half a character reaches it. Today examining what he cites — [Chén] Lì’s saying is true.
Evidently at the late-Sòng-early-Yuán [transition], lecture-school’s gateway-strictness was the highest; the Xīnān various ru’s, on receiving-and-transmitting source-flow, distinguished even more sharply. [Yáng] Wànlǐ’s Yì zhuàn, although remotely-rooted in Master Chéng, early-engaged in poetic-recitation and was named-equal with Fàn Chéngdà and Lù Yóu; he did not particularly take lecture-school as his work — hence, although he once recommended Master Zhū and resisted Hán Tuòzhòu, the Qìngyuán dǎngjìn alone did not list his name. Yīguì then took him by [his being a] círén (lyric-poet) and excluded him; not necessarily fully on account of his book.
Respectfully revised and submitted, tenth month of the forty-sixth year of Qiánlóng [1781].
General Compilers: Jǐ Yún 紀昀, Lù Xīxióng 陸錫熊, Sūn Shìyì 孫士毅. General Reviser: Lù Fèichí 陸費墀.
Abstract
胡一桂 Hú Yīguì (1247–1314), zì Tíngfāng 庭芳, hào Shuānghú 雙湖, of Wùyuán 婺源 in Huīzhōu 徽州 (modern Wùyuán county, Jiāngxī). Yuánshǐ biography in Rúxué zhuàn juan 189.
Son of 胡方平 (Hú Fāngpíng, the third-generation Zhū-Xī-school transmission scholar; author of KR1a0062 Yì xué qǐméng tōng shì). The HúWùyuán family compound was, alongside the CàiJiànyáng family compound and the Xióng-Wǔ-yí-Mountain circle, one of the principal late-Sòng / early-Yuán Zhū-school Dàoxué transmission centers.
Jǔrén of Jǐngdìng jiǎzǐ (1264) at age 17. Failed the Lǐbù jìnshì examination. Subsequently devoted himself to scholarship and teaching at the Wùyuán family compound to his death.
In 1289 (Zhìyuán 26 jǐchǒu) visited Wǔyí Mountain bringing his father’s Tōng shì manuscript for Xióng Hé 熊禾 and Liú Jīng 劉涇’s colophons-and-printing — one of the more vivid documentary moments in late-Sòng / early-Yuán Dàoxué-circle book-printing history.
Within the Kanripo corpus he is the author of KR1a0069 Yì běnyì fùlù zuǎn shū 易本義附錄纂疏 (alternatively titled Yì fùlù zuǎn zhù 易附錄纂註, as in the catalog meta — 15 juan; the more standard SòngYuán xuéàn citation gives the longer title with zuǎn shū 纂疏 / “Compiled Sub-Commentaries”). The work is methodologically the principal Yuán-period Zhū-school work that maintains the gǔyì recension form of the Běnyì, against the Dǒng-Kǎi-line (KR1a0061) Wáng-Bì-recension standardization. Hú Yīguì’s other major Yì-work — the Yì xué qǐméng yì zhuàn 易學啟蒙翼傳 — extends his father’s Tōng shì program to a broader Yì-pedagogy.
Methodologically Hú Yīguì is a strict Zhū-school orthodox compiler — narrower in source-discipline than even his father’s Tōng shì (which had drawn on 6 first-generation Zhū-disciples + 3 second-generation Cài-disciples). The exclusion of Yáng Wànlǐ from the Fùlù zuǎn shū’s sources — recognized in the early-Qīng as an over-strict lineage decision — exemplifies the Wùyuán Hú-school’s jiǎngxué (lecture-school) lineage-purity discipline.
The composition window 1280–1310 reflects Hú Yīguì’s mature scholarly years.
Translations and research
No European-language translation. The work is principally consulted in the secondary literature on Yuán-period Zhū-school Yì-canonization.
- Hoyt Cleveland Tillman, Confucian Discourse and Chu Hsi’s Ascendancy (Univ. of Hawaii, 1992) — Yuán-period Zhū-school transmission and Hú-family scholarship.
- Joseph A. Adler, Reconstructing the Confucian Dao: Zhu Xi’s Appropriation of Zhou Dunyi (SUNY, 2014) — context for the Běn-yì canonical structure.
- Zhū Bóqūn 朱伯崑, Yìxué zhéxué shǐ, vol. 3 — Hú Yīguì treated as the major Yuán Zhū-school Yì compiler.
- Wáng Tiějūn 王鐵均, Yuándài Yìxué shǐ — chapter on Hú Yīguì.
- Modern punctuated editions on the Sìkù base.
Other points of interest
The Fùlù / Zuǎnzhù dual-structure — Zhū Xī’s own conversational/elaborative materials + lineage-disciplined supplementary glosses — became a major YuánMíng Yì-textbook format. Modern critical-edition apparatus often resembles this two-tier supplementation structure.
The Yáng-Wànlǐ-exclusion is methodologically interesting: Hú Yīguì excludes the late-Sòng’s most distinguished Yì-historical-cases reader on lineage-purity rather than substantive grounds. The Sìkù editors’ diagnosis — círén status as the disqualifying factor — registers an interesting tension in the early-Yuán Zhū-school: the Dàoxué jiǎngxué identity required not just orthodox doctrine but also orthodox social-cultural identity (avoidance of the círén / lyric-poet lifestyle). Yáng Wànlǐ’s failure on the second criterion is reportedly what excluded him, despite his doctrinally-sound yìlǐ substance.
The HúWùyuán family compound is one of the cleanest examples of a family-scholastic-dynasty in the early-Yuán Zhū-school transmission. Hú Fāngpíng (father) → Hú Yīguì (son) — both producing major Zhū-school Yì works — is comparable in importance to the Cài Yuándìng → Cài Yuān/Cài Shěn family-line (蔡元定 → 蔡淵 / 蔡沈) at Jiànyáng, but the HúWùyuán compound focused more narrowly on Zhū-Xī-school Yì studies while the CàiJiànyáng compound covered broader canonical-scholarship.