佩韋齋輯聞

Pèi wéi zhāi jí wén 佩韋齋輯聞

Hearings Collected at the Pèi-wéi Studio

by 俞德鄰 (Yú Délín, 1232–1293; zì Zōngdà 宗大, hào Tàiyū shānrén 太迂山人), Yǒngjiā loyalist living at Jīngkǒu.

About the work

A 4-juàn late-Southern-Sòng / early-Yuán bǐjì by 俞德鄰 (Yú Délín), Yǒngjiā loyalist who refused service to the Yuán after his 1273 jìnshì. The studio-title Pèiwéizhāi (Studio of the Tanned-Leather Sash) is from Hán Fēi zǐ — the pèi wéi worn by the impatient man to remind him of restraint. The book is a jí wén (collected-hearings) in the late-Yǒng-jiā tradition, with substantial kǎozhèng on classical, historical, and literary topics. The Sìkù editors flag four substantive contributions:

1. Sì shū readings (4th juan) representing the Yǒngjiā tradition: jiǔ hé zhū hóu, zǐ zài Qí wén Sháo, páo guā xì ér bù shí, zǐ jī qìng yú Wèi — all read in a distinctively Yǒngjiā way, often forced by the Sìkù editors’ lights.
2. The jiǔ hé zhū hóu reading: from Zhuānggōng 15 (the second huì at Juān, when Qí Huángōng began his hegemony) up to the Kuíqiū count of nine — accepting Bēixìng and Juān as not counted in the “nine” since they were bàyè wèi chéng (the hegemony not yet complete) — the Sìkù editors note this has its own coherent argument.

The book is primarily on classical and historical kǎozhèng; secondarily on Sòng gùshí (precedent) and literary topics. The school-affiliation is Yǒngjiā (the 陳傅良 / 葉適 school of gōngshì / shìgōng learning), and the book maintains the Yǒngjiā position against Zhū Xī at several points.

Tiyao

We respectfully submit that Pèi wéi zhāi jí wén in four juan was compiled by Yú Délín of the Sòng. Délín’s zì was Zōngdà, hào Tàiyū shānrén; a Yǒngjiā man, who moved his residence to Jīngkǒu; jìnshì of Xiánchún guǐyǒu (1273); when the Sòng fell, he did not serve, and ended his life in seclusion. The book mostly discusses classical and historical topics, occasionally entering contemporary precedent and bookish-literary matters. On the whole, detailed and verifiable — not the chatter of the bàifàn (hawkers’).

Only the fourth juan, devoted to the Sì shū, comes out with new readings, often inclining to chuānzáo (forced reading). For instance: on jiǔ hé zhū hóu — from Zhuānggōng 15, the second huì at Juān, Qí Huán’s hegemony beginning, down to Kuíqiū, making nine — hence “jiǔ hé”; the earlier Bēixìng and the first Juān huì — the hegemony-undertaking not yet complete — are not counted. This still has its line of argument.

On zǐ zài Qí wén Sháo sānyuè bù zhī ròu wèi — taking it as anxiety over Chén-shi’s rising and Qí’s coming chaos. On páo guā xì ér bù shí — taking the xì (bound) as xì for crossing — citing the Wèi fēng and the Zhuāng zǐ as evidence. On zǐ jī qìng yú Wèi — taking it as qìng (the chime-stone) being used to lì biàn (raise distinction) — wanting biàn (distinguish) between shàng (high) and xià (low) standing — these are wildly self-generated biàn jiě (alternative interpretations), without regard for what is ān (settled).

Now: the Yǒngjiā learning, from Zhū’s time, had already been a separate school — hence its late descendants are still yín yín (disagreeing-and-arguing) unsettled. Yet his arguments are not really sufficient to xiāng shèng (prevail). The original-text-as-it-is — leave them as a zhuìyóu (warty-protuberance) and they may be preserved.

Respectfully revised and submitted, fifth month of the forty-sixth year of Qiánlóng (1781).

Abstract

The Pèi wéi zhāi jí wén is one of the principal late-Southern-Sòng / Yuán-transition bǐjì of the Yǒngjiā school — the tradition of 陳傅良 (Chén Fùliáng) and 葉適 (Yè Shì) — which had maintained a separate intellectual identity against the Zhū Xī orthodoxy from the late twelfth century onward. Yú Délín’s 1273 jìnshì and refusal to serve the Yuán places him among the yí mín (loyalist-survivor) figures of the dynastic transition; the book is composed in this Sòng-loyalist retirement.

The book’s principal positions:

1. Yǒngjiā vs. Zhū-school readings of the Sì shū: the fourth juàn maintains distinctive readings of the Lùn yǔ and Mèng zǐ — particularly the jiǔ hé zhū hóu count (counting nine from the Juān assembly forward), the zǐ zài Qí wén Sháo reading (Confucius’s anxiety over Chén-shi’s rising and the coming Qí chaos), the páo guā xì ér bù shí reading (the xì as river-crossing not as hanging-uneaten), and the zǐ jī qìng yú Wèi reading (the chime-stone as lì biàn not as personal disquiet). The Sìkù editors regard these as chuānzáo (forced).
2. Sòng historical evaluation: the book contains substantial yì lùn on Sòng historical figures and events, in the Yǒngjiā shìgōng (use-and-effect) tradition.
3. Literary criticism: classical and Sòng literary criticism, with poetics in the Yǒngjiā mode.

Dating. NotBefore 1280 (after Yú’s withdrawal from Sòng service) / notAfter 1293 (his death). The standard text is the SKQS 4-juàn recension.

Translations and research

No complete Western-language translation. The book is cited in modern Chinese-language scholarship on the Yǒng-jiā school’s late-Southern-Sòng transmission, on Sòng-Yuán yí mín (loyalist) literature, and on the persistence of the gōng-shì / shì-gōng tradition against the dào-xué school.

Links

• Sìkù quánshū zǒngmù tíyào, Zǐbù · Zájiā lèi 3, Pèi wéi zhāi jí wén entry.