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儀禮注疏

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Text ID
KR1d0028
Date
650–655
Dynasty
唐

Yílǐ zhùshū 儀禮注疏

Etiquette and Ceremonial, with Annotation and Sub-Commentary

by 鄭玄 (注) · 賈公彥 (疏) · 陸德明 (音義)

About the work

The full annotated Yílǐ in 17 juan, comprising the canonical text, Zhèng Xuán’s 鄭玄 (127–200) Eastern-Hàn annotation (zhù 注), Jiǎ Gōngyàn’s 賈公彥 (fl. 650–655) Táng sub-commentary (shū 疏, originally 50 juan, here consolidated with the canonical text and Zhèng’s note as in the standard zhùshū layered presentation), and Lù Démíng’s 陸德明 (ca. 550–630) phonetic glosses (yīnyì 音義) extracted from the Jīngdiǎn shìwén 經典釋文. The Wényuāngé Sìkù copy adds a Qīng-period editorial kǎozhèng 考證 sub-layer (the work of Zhōu Xuéjiàn 周學健 and Lǐ Qīngzhí 李清植, 14 juan distributed throughout). This is the standard zhùshū layered presentation of the Yílǐ (KR1d0025) and one of the cornerstone texts of the Shísān jīng zhùshū 十三經注疏 corpus.

Tiyao

We respectfully submit that Yílǐ zhùshū in seventeen juan was annotated by Zhèng Xuán of the Hàn and given a sub-commentary by Jiǎ Gōngyàn of the Táng. The Yílǐ surfaced from the wreckage of the [Qín] burning; what was transmitted in the Hàn comprised three recensions: (1) the Dài Dé recension, with chapter order Guān-1, Hūn-2, Xiāngjiàn-3, Shìsāng-4, Jìxī-5, Shìyú-6, Tèshēng-7, Shǎoláo-8, Yǒusīchè-9, Xiāngyǐn-10, Xiāngshè-11, Yànlǐ-12, Dàshè-13, Pìnlǐ-14, Gōngshí-15, Jìnlǐ-16, Sāngfú-17; (2) the Dài Shèng recension with similar opening (Guān, Hūn, Xiāngjiàn) but Xiāngyǐn-4, Xiāngshè-5, Yànlǐ-6, Dàshè-7, Shìyú-8, Sāngfú-9, Tèshēng-10, Shǎoláo-11, Yǒusīchè-12, Shìsāng-13, Jìxī-14, Pìnlǐ-15, Gōngshí-16, Jìnlǐ-17; (3) the Liú Xiàng Biélù recension, which is the order Zhèng Xuán adopted. Jiǎ Gōngyàn’s sub-commentary explains that the Biélù arranged by sequence of dignity and felicity vs. ill omen, hence Zhèng adopted it; the two Dài recensions mix dignities and omens, hence Zhèng did not follow them.

The classical text itself also has two recensions: that transmitted by Gāotáng Shēng is called jīnwén (modern script). When King Gōng of Lǔ destroyed the Confucian-residence wall, he obtained a gǔwén Yílǐ in 56 chapters, all written in seal script (i.e., zhuàn) — called gǔwén (ancient script). Zhèng’s note consults both recensions: where he follows the jīnwén and not the gǔwén, he writes the jīnwén in large characters and adds the gǔwén as note (e.g., Shìguānlǐ Nièxī yùwài: note “gǔwén niè is xiè, yù is cù”); where he follows the gǔwén and not the jīnwén, he writes the gǔwén in large characters and adds the jīnwén as note (e.g., Shìguānlǐ lǐ cí xiào yǒu shí gé: note “jīnwén gé is jiǎ”).

Before Zhèng there were no surviving annotations; after Zhèng there is Wáng Sù’s note in 17 juan listed in the Suí zhì. But Jiǎ’s preface says: “Zhōulǐ annotators have many schools, Yílǐ annotated only HòuZhèng.” So Wáng Sù’s book was already lost by the early Táng. Of yìshū, Shěn Zhòng is recorded in the Běi shǐ; two others by anonymous compilers are recorded in the Suí zhì; all are lost. So Jiǎ Gōngyàn relies on the two sub-commentaries of Huáng Qìng of Qí and Lǐ Mèngzhé of Suí to fix the present text.

The book since the Míng has had egregiously erroneous printed editions. Gù Yánwǔ’s Rìzhī lù says: “the Míng Wànlì-era Northern Office edition of the Shísān jīng — Yílǐ has the most omissions and errors. The Hūnlǐ drops ‘the husband presents the suí (cord); the matron’s words: ‘have not yet taught, not enough to be ritualised” — fourteen characters; thanks to the Chángān Stone Classic this passage can be supplied, although the note and sub-commentary have been lost. The Xiāngshèlǐ drops ‘the shì deer-shaped target with feathered banner for game-counting’ — seven characters. The Shìyúlǐ drops ‘the wailing stops; the announcement of completion of affairs; the guest goes out’ — seven characters. The Tèshēng kuìshílǐ drops ‘the jǔzhì person sacrifices, finishes the zhì, bows; the elder reciprocates’ — eleven characters. The Shǎoláo kuìshílǐ drops ‘with the yǐshòu shī’ through ‘taking the zhì and rising’ — seven characters. These were not destroyed by the Qín fire but were destroyed by the Office printing.” This is because the Yílǐ text is archaic and its meaning obscure, with few transmitters and few annotators — many transmissions accumulate errors, and not collated promptly, hence such breakdowns. We have now consulted multiple editions and corrected each, recording them carefully.

Respectfully revised and submitted, ninth month of the forty-first year of Qiánlóng [1776].

General Compilers: Jǐ Yún 紀昀, Lù Xīxióng 陸錫熊, Sūn Shìyì 孫士毅. General Reviser: Lù Fèichí 陸費墀.

Abstract

The Yílǐ zhùshū is the canonical Sānlǐ commentary on the Yílǐ (KR1d0025) in its received form: Zhèng Xuán’s late-Eastern-Hàn note as the textual foundation, Jiǎ Gōngyàn’s mid-Táng sub-commentary as the exegetical superstructure, and Lù Démíng’s yīnyì gloss as the philological layer. Together with KR1d0003 Zhōulǐ zhùshū (ZhèngJiǎ) and KR1d0053 Lǐjì zhùshū (ZhèngKǒng Yǐngdá), it constitutes the official Three Ritual Classics layer of the canonical Shísān jīng zhùshū corpus. The Wényuāngé Sìkù copy was further provided with a Qīng kǎozhèng sub-layer integrated as side-notes; this layer addresses the textual problems Gù Yánwǔ documented for the Wànlì-era Northern Office edition.

The Sìkù tíyào contains the most detailed surviving Qīng-evidential discussion of the three Hàn-period chapter-order recensions (Dài Dé, Dài Shèng, Liú Xiàng) and the jīnwén / gǔwén parallel-recension consultation method of Zhèng Xuán. Both discussions are foundational for understanding the textual history of the Yílǐ.

Translations and research

  • John Steele, The I-li, or Book of Etiquette and Ceremonial, 2 vols. (London: Probsthain, 1917) — based on the Zhèng-Jiǎ zhùshū layered text.
  • Sūn Yírǎng 孫詒讓 (continued by Wáng Wénjǐn 王文錦), Yílǐ zhèngyì — modern critical commentary in the Sūn-Yírǎng Sānlǐ zhèngyì tradition.
  • Zhāng Ěrqí 張爾岐, KR1d0038 Yílǐ Zhèng-zhù jùdòu 儀禮鄭註句讀 (1670s) — early-Qīng critical-edition that absorbs the Zhèng-Jiǎ tradition.

Other points of interest

The Sìkù editors’ detailed quotation of Gù Yánwǔ’s Rìzhī lù — listing the specific Wànlì-Office text omissions character by character — is one of the more pointed Qīng-evidential takedowns of late-Míng text-printing standards. The implied moral is that imperial-court text-issuance, when poorly supervised, can do more textual damage than the Qín book-burning.

The Wányuán lieutenant general Wú Fù 吳紱 kǎozhèng notes incorporated into the Wényuāngé copy include several substantive emendations of the catalogue title — including the restoration of yí in Dàshèyí (where the printed editions had dropped it). The notes are signed at the end with the editors’ names (臣) 周學健 (Zhōu Xuéjiàn) and (臣) 李清植 (Lǐ Qīngzhí).

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