Cháshān jí 茶山集
Tea-Mountain Collection by 曾幾 (撰)
About the work
Cháshān jí 茶山集 in 8 juǎn is the literary collection of Zēng Jǐ 曾幾 (1084–1166), Southern-Sòng Bìshū shǎojiān and the principal poetic teacher of Lù Yóu 陸游. The title takes Zēng’s hào Cháshān jūshì 茶山居士 (from his Shàngráo Cháshān monastery residence during exile under Qín Guì 秦檜). Reconstituted from the Yǒnglè dàdiǎn by the Sìkù editors as 8 juǎn containing 558 gǔjīntǐ poems — about 60% of the 910-poem total recorded by Liú Kèzhuāng’s Hòucūn shīhuà. The original 30-juǎn collection (per Lù Yóu’s mùzhì) is lost; Shūlù jiětí and Sòng shǐ Yìwénzhì both record 15 juǎn. Zēng’s Yì shì xiàng in 5 juǎn (classical work on the Yìjīng imagery) is also lost.
Tiyao
Cháshān jí in 10 juǎn [should read 8 juǎn; the tíyào opening seems to have a transcriptional slip], by Zēng Jǐ of the Sòng. Jǐ, zì Jífǔ, of Gànxiàn; moved-to Hénán. By his elder-brother [Zēng] Bì’s xù grace, conferred Jiāngshìláng. Tested Lìbù with high distinction; granted Shàngshè chūshēn; appointed Xiàoshūláng. Under Gāozōng cumulatively-officed Jiāngxī, Zhèxī tíxíng; opposed Qín Guì, departed-from-office; resided-as-guest at Shàngráo Chá-shān-monastery; self-styled Cháshān jūshì. Guì died — recalled as Bìshū shǎojiān, Quán Lǐbù shìláng; Tíjǔ Yùlóngguān retired; died, posthumous canonisation Wénqīng.
Lù Yóu wrote his mùzhì saying: “The lord beyond zhìjīng xuédào (managing-the-classics, learning-the-Way) — issued in wénzhāng; and poetry especially skilled — taking Dù Fǔ and Huáng Tíngjiān as zōng”. Wèi Qìngzhī’s Shīrén yùxiè says: “Cháshān’s learning came-out from Hán Zǐcāng (= Hán Jū)“. Their accounts slightly-different. But Hán Jū, although-of the Sū-school, his name is listed-among the Jiāngxī shīpài — his géfǎ in fact close-to Huáng’s. Shūtú tóngguī (different-paths converging) — really also one-and-the-same.
After [Zēng] Jǐ’s learning was transmitted-to Lù Yóu — adding yánliàn (refining-and-tempering); face-and-features slightly-distinct; finally became the southward-crossing’s dàzōng (great patriarch). The Shīrén yùxiè records Zhào Gēngfū Tí Cháshān jí saying: “Qīng yú yuèbái chūsān yè; dàn sì tāngpēng dìyīquán; duōduō bīrén méndìzǐ; Jiànnán yǐ jiàn yīdēng chuán”. His sentence-rule’s source-and-flow really clearly zhuó rán (clearly) examinable.
Further [Lù] Yóu’s colophon to [Zēng] Jǐ’s memorial-drafts says: “Shàoxīng wèi (= 1163), the xiānshēng resided in Huìjī Yǔjì jīngshè; I from the Chìjú (Imperial Translation Bureau) returned — without 3-days not-going-to-see; on seeing, must hear yōuguó (worry-of-state) words. The xiānshēng at-that-time over-70 suì; gathered-clan a hundred-mouths; never took-this as worry; yōuguó — that’s all”. Based-on this then [Zēng] Jǐ’s yīfàn bù wàng jūn (not-forgetting his lord even at one meal) — almost-equal to Dù Fǔ’s loyal-love. Hence what was issued in wénzhāng has gēndǐ (root-foundation); cannot merely take-him as a shīrén (poet); seeking [him] only between sentence-and-language.
The mùzhì says he had wénjí in 30 juǎn; Yì shì xiàng in 5 juǎn. The Yì shì xiàng already not-transmitted; the prose-collection — Shūlù jiětí and Sòng shǐ Yìwénzhì both make-it 15 juǎn — at-that-time already-lost-half. Since Míng-times even-the 15-juǎn also lost; only liáoliáo scattered-and-visible in various-books, occasionally preserving 1 or 2.
Now from the Yǒnglè dàdiǎn searched-and-collected, edited and made-into 8 juǎn; altogether obtained gǔjīntǐ 558 pieces. Although not-enough to fully [show] [Zēng] Jǐ’s strength — but compared-with what Liú Kèzhuāng’s Hòucūn shīhuà records of 910 pieces, lost amounts to no-more-than 352 pieces. Cángāo shèngfù yào zú zhāngài wúqióng yě (the remnant-marrow and remaining-fragrance must-be sufficient to nourish endlessly). Respectfully collated, Qiánlóng 45 (1780), 9th month.
Abstract
The 8-juǎn WYG version is a substantial Yǒnglè dàdiǎn recovery of Zēng Jǐ’s poetic corpus — about 60% of the 910 poems recorded by Liú Kèzhuāng. The original 30-juǎn of wén + 5-juǎn Yì shì xiàng (per Lù Yóu’s mùzhì) are lost; the surviving recension preserves only poetry. Zēng’s principal historical importance is twofold: as the Jiāngxī-school continuator transmitting Dù Fǔ / Huáng Tíngjiān poetics through the southward crossing; and as the principal teacher of Lù Yóu, who would become the late-Southern-Sòng zhōngxīng (revival) standard-bearer. The Zhào Gēngfū Tí Cháshān jí poem cited by Wèi Qìngzhī’s Shīrén yùxiè — “Jiànnán yǐ jiàn yīdēng chuán” — is the canonical statement of the Zēng → Lù transmission.
The Lù Yóu colophon on Zēng’s Shàoxīng 33 (1163) Huìjī teaching — preserving Zēng’s yīfàn bù wàng jūn virtue at age 79 — is the principal moral-portrait, and the basis for the Sìkù editors’ refusal to read Zēng merely as a shīrén.
CBDB id 1692 confirms 1084–1166.
Translations and research
- 陸游 Zēng Wén-qīng-gōng mù-zhì-míng — preserves the master-portrait.
- 魏慶之 Shī-rén yù-xiè — preserves the lineage-genealogy and Zhào Gēng-fū poem.
- 劉克莊 Hòu-cūn shī-huà — preserves the 910-poem total (basis for 60% recovery estimate).
- No dedicated Western-language monograph located.
Other points of interest
- The Zēng → Lù transmission is one of the principal late-Southern-Sòng poetic-genealogical lines — possibly the most consequential for 13th-century poetics. Read this collection alongside Lù Yóu’s Wèinán wénjí (KR4d series) for the full transmission record.