In the text, the subheading "" translates to "Translation Notes in the Text".

Author: Zheng Chunying
Note:
Publisher:
Publish Date: 2003-01-01
Features: Fully annotated and translated version of Zhongzi Zhongshuo. The book was written by Wang Tong. Wang Tong took up the mission of clarifying the "Way of the King" and hoped to promote the teachings of the ancient Confucian scholars, reviving the great cause of Confucius. In his writings, he proposed many valuable ideas and proposals, advocating the restoration of the "Way of the King" and "benevolent governance." Wang Tong, styled Zhongyan, was born in the fourth year of Kaigang (584) during the reign of Emperor Wen of Sui and died in the thirteenth year of Daye (617) during the reign of Emperor Yang of Sui. He was a private educator in Shanxi during the Sui Dynasty. After his death, his disciples privately posthumously honored him as "Zhongzi." Wang Tong is not mentioned in the Book of Sui, but in both the New Book of Tang and the Old Book of Tang, his biographies of Wang Ji, Wang Bo, and Wang Zhi mention him briefly, referring to him only as a great Confucian scholar of the late Sui Dynasty. Based on other literature, we can roughly know that Wang Tong was born into an official family. His father, Wang Long, was a Guizilu scholar in the early Kaigang period of the Sui Dynasty, who presented the Essentials of Rise and Decline to Emperor Wen of Sui, discussing the successes and failures of the six dynasties, which was highly praised by the emperor. The Wang family had a deep Confucian heritage, so Wang Tong was exposed to Confucian teachings from a young age. The Zhongshuo·Lilun Chapter records, "The Master became a teacher at the age of fifteen," indicating that Wang Tong was proficient in Confucianism and had excellent knowledge in his youth. It is said that in the third year of Renshou (603), Wang Tong traveled west to Chang'an, met Emperor Wen of Sui, and presented the Twelve Strategies for Peace. However, he was not given significant recognition. It was likely due to the recommendation of his hometown compatriot Xue Daoheng that he was appointed as the Shuhu Shuzuo and the Shu Prince's Attendant. Wang Tong was dissatisfied and soon resigned, dedicating himself to writing and teaching. After returning to his hometown, Wang Tong immersed himself in studying the "Six Classics." It is said that he received instruction in the classics from Li Yu of Donghai, learned poetry from Xia Dian of Kuaiji, consulted on rites from Guanzi Ming of Hedong, and studied the Book of Changes with his cousin Zhonghua of Beiping. After this period of study, Wang Tong felt accomplished and took on the role of a "sage," imitating Confucius to create the Wang Family Six Classics, also known as the Continuation of the Six Classics. He then began teaching his disciples in his hometown at Baimuxi. His disciples often numbered in the hundreds, with only a dozen outstanding ones, including Dong Heng of Henan, Cheng Yuan of Nanyang, Jia Qiong of Zhongshan, Xue Shou of Hedong, Yao Yi of Tai Shan, Wen Yanbo of Taiyuan, and Du Yan of Jingzhao. Among them, Yao Yi was considered as generous as Zhongyu, and Xue Shou was regarded as knowledgeable as Zhuangzi. This account is largely credible. Later claims that Tang Dynasty officials like Fang Xianling and Wei Zheng were also disciples of Wang Tong are clearly fabricated. Wang Tong sought fame by imitating Confucius to create the Continuation of the Six Classics and, while teaching in He and Fen, called himself "Wang Kong." Such a superficial person, his Continuation of the Six Classics naturally had no academic value and was mostly lost in the Tang Dynasty. The Yuanjing that survives today is attributed to Wang Tong, transmitted by Xue Shou, and annotated by Ruan Yi, but it is actually a forgery, as earlier scholars have already clarified. Today, research on Wang Tong's thought primarily relies on the Zhongshuo. Some doubt that the Zhongshuo is a forgery, but most scholars believe that although it was not written by Wang Tong himself, its original text was compiled by his disciples Yao Yi and Xue Shou, largely reflecting the memories and records of his disciples about his words and deeds. However, after Wang Tong's son Wang Fushi obtained the book, he reorganized its categories, adding many exaggerated and unfounded claims about his father, leading to later doubts about its authenticity. In reality, the Zhongshuo still holds some value. Zhu Xi once remarked, "The Zhongshuo, like a disciple recording the Master's words and deeds, is quite beneficial. Although it is said that it was later attributed to him, it would not be so exaggerated without a certain personal style, making it plausible." This statement is reasonable. The Zhongshuo reflects many valuable aspects of Wang Tong's thought. Politically, Wang Tong aimed to restore the "Way of the King" and advocated benevolent governance and the unity of the "Three Teachings," which generally aligned with the trends of his time and had progressive significance. Philosophically, Wang Tong explored the relationship between heaven and humanity, elaborating on his ideas about natural philosophy, development, epistemology, and historical views around this core, demonstrating a tendency toward materialism and the idea of transformation. In literature, Wang Tong emphasized the principle of reason in prose, the role of governance and education in poetry, and the qualities of conciseness, clarity, elegance, and propriety in writing, advocating for reforms in literary style. All of these had certain progressive meanings.