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春秋穀梁注疏

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Text ID
KR1e0010
Date
339–649
Dynasty
周

Chūnqiū Gǔliáng zhùshū 春秋穀梁注疏

The Spring and Autumn Annals with the Gǔliáng Tradition: Commentary and Sub-commentary

by 穀梁赤 (撰) · 范寧 (集解) · 楊士勛 (疏) · 陸德明 (音義); with Qīng kǎozhèng by 齊召南 and 陳浩

About the work

The Chūnqiū Gǔliáng zhùshū in twenty juan is the canonical zhùshū form of the Gǔliáng commentary on the Chūnqiū, the third of the Sān zhuàn. It comprises: (1) the Chūnqiū canonical entries; (2) the Gǔliáng zhuàn attributed to Gǔliáng Chì 穀梁赤; (3) Fàn Níng’s 范寧 (339–401) Eastern-Jìn Jí jiě 集解 (KR1e0009); (4) Yáng Shìxūn’s 楊士勛 Táng zhèngyì 正義; (5) the yīn yì layer extracted from Lù Démíng’s 陸德明 Jīngdiǎn shìwén; plus (6) Qīng kǎozhèng 考證 collation notes by Qí Zhàonán 齊召南 and Chén Hào 陳浩. The Wényuāngé Sìkù quánshū 文淵閣四庫全書 base reproduced in Kanripo carries this full layered presentation. The frontmatter uses 范寧 (standard form) for the jí jiě-author whom the SBCK volume KR1e0009 frontmatter writes as 范甯; both forms are graphic variants of the same person.

Tiyao

The Sìkù tíyào (text from the Kyoto Zinbun digital Sìkù tíyào):

The Jìn-period Fàn Níng compiled the jí jiě; the Táng-period Yáng Shìxūn provided the shū. As to the zhuàn, Yáng Shìxūn’s shū gives “Master Gǔliáng’s name was Chū 俶, zì Yuánshǐ 元始, alternative name Chì 赤; he received the classic from Zǐxià 子夏 and made the zhuàn on the jīng” — that is, the work was composed by Master Gǔliáng himself. Xú Yàn’s 徐彥 Gōngyáng zhuàn shū 公羊傳疏 says, however: “Gōngyáng Gāo’s [tradition] was passed through five generations until Húmǔ Shēng 胡母生 set it down on bamboo and silk; he therefore titled it after his immediate teacher, calling it Gōngyáng zhuàn. The Gǔliáng too was set down on bamboo and silk, titled after the immediate teacher, hence Gǔliáng zhuàn” — that is, the work was composed by transmitters of his teaching, not by Master Gǔliáng himself. Examining the Gōngyáng entry on Dìng 1 (the new ruler’s enthronement), it cites “Master Shěn says” — Hé Xiū’s jiě gǔ identifies Master Shěn as a later teacher (note: this annotation at Yǐn 11). Now the Gǔliáng zhuàn on Dìng 1 also cites “Master Shěn says” — but the Gōngyáng and Gǔliáng schools both go back to Zǐxià, and ought not to have been able to cite later teachers. Again, on the entry “first offered six dancers’ rows,” the Gǔliáng cites “Master Gǔliáng says”: if the zhuàn were Gǔliáng’s own composition he would not have cited his own opinion in the third person. Moreover this same item cites “Master Shī 尸 says” (Shī Jiǎo 尸佼), who was the teacher of Shāng Yāng 商鞅, and after Shāng Yāng’s execution fled to Shǔ — placing Shī Jiǎo also after Master Gǔliáng, so that the latter could not have cited him in advance. We must conclude that Xú Yàn’s view captures the truth — although who exactly set it down on bamboo and silk cannot be determined.

The Hàn shū yìwén zhì records the Gōngyáng and Gǔliáng together with the jīng in eleven juan each — that is, jīng and zhuàn originally circulated separately. The Fàn Níng Jí jiě combined jīng and notes; the merger is presumably Fàn’s. The Dìng 1 entry “the king’s first month: spring; third month” (chūn wáng sān yuè 春王三月) splits the zhuàn under the two graphs chūn wáng and detaches sān yuè to the next item, suggesting some textual tampering. But Liú Xiàng’s Shuō yuàn says: “King Wén resembled the Yuán nián; King Wǔ resembled chūn wáng; the Duke of Zhōu resembled zhèng yuè” — and Liú Xiàng was a Gǔliáng transmitter. So we know the Gǔliáng reading-tradition divides off chūn wáng as a separate unit; hence Liú Xiàng’s reading.

As for the entries on “the duke watching the fish-trap at Táng,” “the burial of King Huán,” “Bó of Tī coming with the corpse of Younger-Sister Jī of Shū,” “the Lord of Cáo dying in camp,” and “the Heavenly King killing his younger brother Nìngfū,” each opens with the formula “the zhuàn says…” (zhuàn yuē 傳曰). Only the King-Huán item agrees with the Zuǒzhuàn; the rest cannot be identified with any extant tradition. Probably when Fàn Níng joined zhuàn to jīng, every entry was prefixed with “zhuàn yuē 傳曰” — on the analogy of Zhèng Xuán’s and Wáng Bì’s editions of the Yì, which prefix every Gua-comment with “tuàn yuē 彖曰” or “xiàng yuē 象曰”. Later copyists deleted the formula; these five items are simply the cases where the deletion was incomplete.

The Fàn Níng jí jiě was originally twelve juan; “because it incorporates the contributions of pupils, gùlì 故吏, and family-members, with each named, it is called jí jiě.” The Jì shū biography says Fàn’s work “was valued by the world; subsequently Xú Miǎo 徐邈 also produced a commentary which the world likewise prized.” The present text frequently cites Xú Miǎo’s annotation; the reason is not clear. Fàn Níng’s own preface mentions “weighing the principal regulatory items” — the shū says he composed a separate Lüè lì 略例 (Regulatory Abbreviation) of more than ten items, which the present text does not include; but the notes contain numerous “the zhuàn-regulation says…” formulae, suggesting that Yáng Shìxūn dispersed the Lüè lì material into the zhùshū body.

Yáng Shìxūn’s biographical history is unknown. Kǒng Yǐngdá’s preface to the Chūnqiū Zuǒzhuàn zhèngyì names “the late Sìmén 四門 Erudite Yáng Shìxūn” as a co-determiner of its readings, placing Yáng in the Zhēnguān era (627–649). His work is less comprehensive than Kǒng’s zhèngyì; but where many discussed the Zuǒzhuàn, few wrote on the Gōngyáng and Gǔliáng: Yáng had less material to work from, the Zuǒ received the work of many hands while the Gǔliáng fell to one man, and the differences in detail are inevitable. The shū on the entry of “the eyebrow of the long Dí seen on the chariot-front” is appended to the zhù on “his body lying across nine mǔ,” disjointed from the zhù it should follow — probably the result of Xíng Bǐng’s 邢昺 (932–1010) Sòng-period collation, which often disrupted the original ordering. The present text is therefore not entirely Yáng Shìxūn’s own.

Abstract

The Sìkù tíyào makes the substantive points: that the Gǔliáng zhuàn’s self-attribution to Gǔliáng Chì is contradicted by internal evidence (the citation of post-Zǐxià teachers, the third-person reference to “Master Gǔliáng,” the citation of Shī Jiǎo who post-dates Master Gǔliáng); that the integration of jīng and zhuàn in a single layered text is the work of Fàn Níng; that Yáng Shìxūn was a Zhēnguān-era figure, contemporary with Kǒng Yǐngdá, but with less material to work from than the Zuǒzhuàn zhèngyì committee; and that the present text-state has been disrupted by Sòng-period collation.

The Gǔliáng is one of the Wǔ jīng 五經 bóshì 博士 chairs (recognised under Hàn Xuāndì 漢宣帝 in 51 BCE at the Shíqú gé 石渠閣 conference), but its standing in the HànTáng exegetical tradition was always weaker than the Gōngyáng or the Zuǒzhuàn. The Fàn Níng Jí jiě and Yáng Shìxūn zhèngyì together form the only complete Gǔliáng exegetical tradition to have reached the modern period.

The Qīng kǎozhèng additions by Qí Zhàonán 齊召南 and Chén Hào 陳浩 supply textual collation notes throughout, comparing the WYG base against the Sòng exemplars and the Ruǎn Yuán 阮元 jiào kān jì 校勘記.

Translations and research

See KR1e0008 for the principal Western-language and modern Chinese-language Gǔliáng references. Specifically on the Yáng Shìxūn zhèngyì:

  • Wáng Pì 王闢, Yáng Shìxūn Chūnqiū Gǔliáng zhuàn shū yánjiū 楊士勛春秋穀梁傳疏研究 (Tāiběi: Wénshǐzhé 1995).
  • Newell Ann Van Auken, The Commentarial Transformation of the Spring and Autumn (SUNY 2016) — covers the Gǔliáng alongside the Gōngyáng.
  • Chén Lì 陳澧, Gǔliáng zhuàn lüè lì 穀梁傳略例 — Qīng reconstruction of Fàn Níng’s lost Lüè lì.

Other points of interest

The catalog meta lists editions: - WYG - WYG for this entry — i.e. with WYG twice. This is a duplicate in the seed metadata; only one WYG witness exists in Kanripo.

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