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春秋公羊經傳解詁

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Text ID
KR1e0007
Date
165–182
Dynasty
漢

Chūnqiū Gōngyáng jīng zhuàn jiě gǔ 春秋公羊經傳解詁

Glosses on the Classic and Tradition of the Gōngyáng Spring and Autumn

by 何休 (學) · 陸德明 (音義)

About the work

The Chūnqiū Gōngyáng jīng zhuàn jiě gǔ 春秋公羊經傳解詁 in twelve juan is the Eastern-Hàn jiě gǔ 解詁 (annotations and glosses) of Hé Xiū 何休 (129–182) on the Chūnqiū Gōngyáng zhuàn. Hé Xiū styles his contribution xué 學 (“[transmitted] learning”) — a self-effacing formula common in late-Hàn classical scholarship. The SBCK 四部叢刊 edition reproduces a Sòng-printed exemplar carrying the jīng + zhuàn + Hé zhù without the Táng zhèngyì of Xú Yàn, plus the yīn yì layer extracted from Lù Démíng’s 陸德明 Jīngdiǎn shìwén. For the full layered zhùshū with the Xú Yàn sub-commentary, see KR1e0006.

Tiyao

No SKQS tíyào in the SBCK source. The relevant Sìkù tíyào is given under KR1e0006 Chūnqiū Gōngyáng zhuàn zhùshū.

Abstract

Hé Xiū devoted seventeen years to the composition of the Jiě gǔ (so the Hòu Hàn shū biography reports), beginning in his retirement after the Hàn court suppression of the proscribed faction dǎng gù 黨錮 in which his patron Chén Fán 陳蕃 had been killed (168 CE). Hé belonged to the Yánshì 顏氏 sub-school of Gōngyáng learning (descending from the Hàn-Wǔdì-era Húmǔ Shēng 胡母生 → Yán Pénggǔ 嚴彭祖 line) and was the principal Hàn defender of the Gōngyáng against the rising prestige of the Zuǒzhuàn. He also produced the Gōngyáng mò shǒu 公羊墨守, the Zuǒshì gāo huāng 左氏膏肓, and the Gǔliáng fèi jí 穀梁廢疾 — three polemical works arguing the supremacy of the Gōngyáng — to all of which Zhèng Xuán 鄭玄 (鄭玄) wrote rebuttals (the Fā Mò shǒu 發墨守, the Zhēn Gāo huāng 箴膏肓 KR1e0011, and the Qǐ Fèi jí 起廢疾). The exchanges between Hé Xiū and Zhèng Xuán are the foundational late-Hàn debate on the relative authority of the Sān zhuàn.

The Jiě gǔ itself is structured around three programmatic devices: (1) the sān kē jiǔ zhǐ 三科九旨 — three sections of nine principles, organising the Chūnqiū under cosmological, political, and ethical headings; (2) the doctrine of zhāng sān shì 張三世 — that the 242 years of the Chūnqiū fall into three eras of progressively expanding moral order, projected as a cosmological scheme; (3) the doctrine of yì wài nèi 異外內 — that the Chūnqiū progressively widens its frame of moral concern from the state of Lǔ outward to the Chinese ecumene and finally to all-under-heaven. These doctrines, latent in the zhuàn, are systematised by Hé Xiū. The eighteenth-century Qīng revival of Gōngyáng learning under Liú Féngdì 劉逢綈 (1776–1829), Liào Píng 廖平 (1852–1932), and Kāng Yǒuwéi 康有為 (1858–1927) explicitly built on Hé Xiū’s sān kē jiǔ zhǐ as a programme for political and constitutional reform.

Lù Démíng’s Jīngdiǎn shìwén layer, in its Gōngyáng portion, supplies pronunciation glosses (yīn 音), variant readings, and citations of pre-Táng Gōngyáng commentators whose works were already lost in his time (e.g. Mǎ Róng 馬融, Wáng Sù 王肅 — both for the Gōngyáng).

Translations and research

The Hé Xiū Jiě gǔ is the foundational layer of all subsequent Gōngyáng scholarship; it is read together with the Xú Yàn zhèngyì in the Shísān jīng zhùshū line. See KR1e0006 for the principal Western-language and modern Chinese-language references. Specifically on Hé Xiū’s hermeneutic system see:

  • Sarah Queen, From Chronicle to Canon: The Hermeneutics of the Spring and Autumn according to Tung Chung-shu (Cambridge UP, 1996), chapters 5–6, which trace the sān kē jiǔ zhǐ back through Hé Xiū to Dǒng Zhòngshū.
  • Joachim Gentz, Das Gongyang zhuan (Harrassowitz, 2001), which devotes its central chapters to Hé Xiū’s reading of the Gōngyáng.
  • Huáng Mínglán 黃銘嵐, Hé Xiū “Gōngyáng jiě gǔ” yánjiū 何休《公羊解詁》研究 (Tāiběi: Wànjuǎnlóu, 2003) — Chinese-language monograph.

Other points of interest

The fact that Hé Xiū annotates only the zhuàn and not the jīng — directly opposite to Dù Yù’s practice with the Zuǒzhuàn — preserves an important piece of evidence about the original layout of the Gōngyáng tradition: the jīng and zhuàn circulated separately in the late Hàn, and only the Xú Yàn zhèngyì compilation in the late Táng (or the Sòng editorial tradition deriving from it) interleaved them. The Cài Yōng 蔡邕 stone-classics fragments (Xī Píng 熹平 stone classics of 175 CE) carry the Gōngyáng zhuàn alone without the jīng, providing a fixed external witness.

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