Táoshān jí 陶山集
The Táo-shān Collection (of Lù Diàn) by 陸佃 (撰)
About the work
Táoshān jí 陶山集 (named from Lù Diàn 陸佃 陸佃’s alternate sobriquet Táoshān 陶山) in 14 juǎn is the Sìkù-reconstituted fragmentary collection of Lù Diàn (1042–1102, zì Nóngshī 農師), of Yuèzhōu Shānyīn 越州山陰 (Shàoxīng) — a disciple of Wáng Ānshí 王安石 王安石 and author of the important Píyǎ 埤雅 philological work. The Sòngshǐ lièzhuàn records that Lù studied under Wáng but disagreed with the New Policies; on Wáng Ānshí’s death in 1086 Lù wrote a memorial-piece jì Wáng wén (preserved in the collection); was a member of the Yuányòu coalition’s editorial board for the Shénzōng shílù, in which he repeatedly defended Wáng-sympathetic readings against the strict Yuányòu line; under Huīzōng recalled and again disagreed with the Cài-Jīng-led Chóngníng purge — repeatedly stumbled. The original 20-juǎn recension recorded by Chén Zhènsūn’s Shūlù jiětí was lost; the present 14-juǎn recension was reconstituted by the Sìkù editors from the Yǒnglè dàdiǎn. The collection contains substantive jiāomiào lǐwén (sacrificial-ritual prose) — Lù’s expertise as imperial-temple ritual specialist; his Yuánfēng dàqiú yì (1083 great-fur-robe debate) and other ritual essays are central documents.
Tiyao
The Sìkù tíyào: Táoshān jí in 14 juǎn by Lù Diàn of the Sòng. Diàn has Píyǎ, already cataloged. This collection per Shūlù jiětí originally 20 juǎn; long-since scattered and lost; we now from the Yǒnglè dàdiǎn loaded — assemble into 14 juǎn — clearly only seven-tenths preserved. Diàn originally received study under Wáng Ānshí; hence the Píyǎ and the Ěryǎ xīnyì (the Ěryǎ xīnyì long lost; now scattered in the Yǒnglè dàdiǎn — étuō duànlàn shū bùkě dú / errors-and-drops, broken-and-tattered, almost unreadable) mostly endorse the Zìshuō; yet on the New-Policies meaning he alone duànduàn yǔ Ānshí zhēng (firmly disputes with Ānshí); later was definitively-entered-into Yuányòu dǎngjí. On Ānshí’s death Diàn at Jīnlíng composed prose to mourn him — much esteeming praise — but only narrating shīyǒu yuānyuán (master-friend source-stream) without one character touching on national policy; in early Yuányòu, attached to compiling the Shénzōng shílù, also rather wèi Ānshí huì (defended Ānshí from criticism) — repeatedly with the shǐguān (historians) disputing — this is why he was sent out (chūbǔ); however on Huīzōng’s succession he was recalled and re-employed. Diàn still wished to cānyòng Yuányòu jiùrén (mix-in the use of Yuányòu old persons) — again with the shízǎi (then-premiers) at-odds and was dismissed. Generally his initial-mistake of cóng Ānshí yóu (following Ānshí), hence qiān yú jiùēn wénzì zhī jiān bù néng bù yǒu suǒ jiǎjiè (constrained by old kindness, in wénzì matters could not but allow some borrowing-and-lending) — but as for matters connected with national policy, yìrán bù yǐ sī fèi gōng (firmly does not for private matters discard public). Also can be called gāngzhí yǒu shǒu zhě (firm-upright with principles). Diàn after the New-Policies-disagreement with Ānshí was no longer asked about zhèngshì — only on jīngshù (canonical learning) was he relied on; Shénzōng commanded him to xiángdìng jiāomiào lǐwén (verify and fix the sacrificial-temple ritual prose) — Diàn in fact directed-the-meaning. The collection contains the various piān indeed. Other wénzì — collated against the shǐzhuàn’s recorded matters — also all match. Only the Yuánfēng dàqiú yì — the collection calls Diàn Jíxián jiàolǐ — but the shǐ says: tóngliè jiē shìcóng (peers all shìcóng-rank), Diàn alone with Guānglùchéng held this position — must be Sòngshǐ’s error. Further: Diàn in early Shàoshèng was demoted as zhī Tàizhōu — also was zìxiè biǎo (self-thanks-memorial) saying Hǎilíng shàndì, Huáidiàn jìnzhōu (Hǎilíng good-place, Huáidiàn near-prefecture) — the shǐ says zhī Qínzhōu — also a character-error. Suspected when the Sòngshǐ was edited the collection had not been particularly visible perhaps. Diàn’s writings further are Lǐxiàng and other zhūshū — at the time famous for zhīlǐ; the collection’s pieces like the Yuánfēng dàqiú yì generally esteem Wáng (Sù) and demote Zhèng (Xuán) — the principle is workable, no problem with each declaring his theory; only inside, where he himself comes up with xīnyì (new meanings) chuānzáo fùhuì (forced and tendentious), like… [examples follow]. Qiánlóng 46 (1781) [date].
Abstract
Táoshān jí preserves Lù Diàn — the most prominent Wáng Ānshí-school disciple-with-reservations: nominally loyal to his teacher (the 1086 jì Wáng wén memorial; the Píyǎ and Ěryǎ xīnyì endorsement of the Zìshuō), but on policy a New-Policies critic (placed on the Yuányòu dǎngjí; defended Wáng-sympathetic readings in the Shénzōng shílù compilation against the strict-Yuán-yòu line; opposed Cài Jīng’s Chóngníng purge). The Sìkù editors’ framing — qiān yú jiùēn wénzì zhī jiān bù néng bù yǒu suǒ jiǎjiè … yìrán bù yǐ sī fèi gōng (constrained by old kindness in wénzì matters could not but borrow-and-lend… firmly did not for private matters discard public) — is one of the more carefully balanced biéjí tíyào evaluations of a complex factional figure. The 1083 Yuánfēng dàqiú yì — Lù’s contribution to the great-fur-robe sacrificial-ritual debate — is one of the most-cited Northern-Sòng li-yì (ritual-debate) documents; the collection’s preservation of Lù as Jíxián jiàolǐ (correcting Sòngshǐ’s “Guānglùchéng” assignment) is a case of biéjí-corrects-shǐzhuàn. Lù’s grandson Lù Yóu 陸游 陸游 inherited his jiāxué (family scholarship) — a major Sòng jiāxué lineage. Dating bracket: Lù’s death (1102) to the Sìkù re-collation (1781).
Translations and research
- Bol, Peter K. 1992. “This Culture of Ours”. Stanford UP. Treats Lù Diàn’s Wáng-school position.
- Bol, Peter K. 2008. Neo-Confucianism in History. Harvard.
- Liu, James T. C. 1959. Reform in Sung China. Harvard. Treats Lù as Wáng-school disciple.
- Lǐ Huá-ruì 李華瑞. 2001. Wáng Ān-shí biàn-fǎ yán-jiū-shǐ 王安石變法研究史. Rén-mín. Treats Lù in the receipt-of-Wáng-school tradition.
Other points of interest
The Yuánfēng dàqiú yì (1083) — Lù Diàn’s authoritative ritual treatise on the great fur robe — is a foundational document of late-Northern-Sòng jiāomiào lǐ (suburban-altar ritual). Lù’s grandson Lù Yóu’s family-scholarship inheritance — and the Jiànyán yǐlái xìnián yàolù’s framing of the Lù lineage as jīngshù shìjiā (canonical-scholarship lineage-house) — makes this biéjí a key precedent for the major Southern-Sòng Lù-family contribution to Lǐxué / Xīnxué.
Links
- Lu Dian (Wikidata)
- Wilkinson, Chinese History: A New Manual, §28.1 (Sòng biéjí); §39 (Sòng li-yì).