New Language School Annotation

Author: Wang Liqi
Publisher:
Publish Date: 2004-11-01
Features: This book cites the Gu Liang Commentary twice, with the text ending at "Therefore, the Spring and Autumn Annals Gu Liang (lower part missing)" in the "Highest Virtue" chapter, seemingly referencing events related to Lord Zhuang of Lu but omitting the text. According to the "Scholars" chapter in the Book of Han: "Shen Gong, a native of Lu, studied the Book of Songs with Chu Yuan Wang and together served the scholar Fu Qiu Bo. He received the Book of Songs from Fu Qiu Bo." Another account states: "Shen Gong taught the Book of Songs and the Spring and Autumn Annals to Jiang Gong of Xian Qiu, who fully mastered them." Yet another account says: "Jiang Gong of Xian Qiu received the Gu Liang Spring and Autumn Annals and the Book of Songs from Lu Shen Gong." The "Biography of Chu Yuan Wang" states: "In his youth, he studied the Book of Songs with Lu Mu Sheng, Bai Sheng, and Shen Gong from Fu Qiu Bo. Fu Qiu Bo was a disciple of Xun Qing." The Gu Liang school originated with Jiang Gong, who learned from Shen Gong, who in turn learned from Fu Qiu Bo. Fu Qiu Bo was a disciple of Xun Qing. Since the Liji and Dalue chapters of Xun Qing's works contain Gu Liang principles, Xun Qing must have been the earliest ancestor of the Gu Liang school. Xun Qing later resided in Chu, and Lu Sheng was also from Chu, so he must have been familiar with the Gu Liang school. The Yan Yi Lun states: "Bao Qiu's moral character was not inferior to that of Li Si or Zhao Gao, yet he remained hidden in a humble dwelling and was not recorded in history." Bao Qiu is the same as Bao Qiu Zi, who is also Fu Qiu Bo. The Biography of Chu Yuan Wang notes: "Fu Qiu Bo was a Confucian scholar during the Qin dynasty. Lu Sheng must have associated with Fu Qiu Bo, hence his praise for his moral character, or perhaps he even learned the Gu Liang school from him?" The "Discerning Confusion" chapter discusses the Ji Gu meeting, which aligns with the Gu Liang account of the 10th year of Lord Ding. The "Highest Virtue" chapter describes how Lord Huan of Qi sent Gao Zi to establish Lord Xi, which is based on the Gu Liang account of the 2nd year of Lord Min. The "Hu Liu" chapter mentions that Lord Zhuang of Lu failed to protect his heir Zi You, which is also derived from the Gu Liang account of the 9th year of Lord Zhuang. These points confirm that Lu Sheng was indeed a follower of the Gu Liang school. Thus, the Chu Han Spring and Autumn Annals he described was included by Xiang Xun in the category of Spring and Autumn scholars. However, the "Assisting Governance" chapter mentions Zheng Dan returning to Lu, the "Highest Virtue" chapter describes Zang Sun Chen requesting grain, and the "Clarifying Admonitions" chapter notes that the younger brother of the Duke of Wei fled to Jin—none of which are present in the Gu Liang Commentary. The "Dao Ji" chapter cites a passage: "A benevolent person governs their family with benevolence, and a righteous person benefits their superiors with righteousness." Yet these two sentences are also absent from the Gu Liang Commentary. Yan Sheng comments: "The Gu Liang Commentary may have been written down at some point, but it was composed by later scholars. Lu Sheng, who personally learned from Fu Qiu Bo, was indeed a master of the Gu Liang school. Ancient Confucian scholars primarily relied on oral transmission, so variations are possible. For example, Liu Zhi's explanation of the Gu Liang principles contains elements not found in the current transmission, which serves as evidence. Some may claim that the Gu Liang Commentary was not seen by Jia Yi, thus misunderstanding the origins of its transmission and failing to examine the current text. The Book of Han states that Lu Sheng "often spoke of the Book of Songs and the Book of Documents," yet this book focuses more on the Spring and Autumn Annals. The minor study of the Gu Liang has been preserved through this. The Analects and the Classic of Filial Piety are also frequently cited, as Lu Sheng's work embodies the spirit of "exploring the Six Classics, focusing on benevolence and righteousness, tracing the virtues of Yao and Shun, upholding the merits of Wen and Wu, revering Confucius as the master, and emphasizing his teachings" [110]. Lu Sheng's work truly embodies this principle.