Proofreading of the Modern Text of the Book of Documents

Author: Pi Xirui (Qing Dynasty) / Sheng Keling / Chen Kang (ed.)
Publisher:
Publish Date: 1989-12-01
Features: The Commentary on the Book of Documents was passed down from Fu Sheng. His disciples, Ouyang and Xiahou, established a learning tradition in the Western Capital, spreading it across the world. From the records at Longmen and the lectures at Huiguan, to the publications during the Xiping era, the focus was primarily on the Confucian classics. Although there were mixed interpretations from Sima Qian and divergent views from the Three Schools, they remained distinct and traceable. The Old Text tradition originated from the Ru Wall, was not officially recognized as a school, flourished during the Xin Dynasty, and declined during the post-revolutionary period. Later, Du, Wei, Jia, and Ma continued to promote and develop it, seemingly deliberately opposing the Confucian classics, yet their origins were far-reaching. The meaning of the classics is boundless, constantly evolving, and as learning trends diverge, the most talented scholars often return to the ancient ways—a natural and unsurprising phenomenon. The Book of Han mentions the numerous followers of the Confucian classics, some excelling in interpreting passages, others expanding on teacher methodologies, each offering their own interpretations. If the Old Text tradition had not faded away, it would not have been solely due to its archaic script. Sima Qian studied under Kong Anguo, proving that Kongzi had indeed taught the Old Text. His writings include many passages from the Old Text, demonstrating its existence. Master Sang’s lengthy name was associated with the transmission of the Old Text, and his remarks scattered in geographical records and waterway classics differ from the Confucian classics, clearly indicating Old Text interpretations. Liu Xin further elaborated on these ideas. For instance, the establishment of the Six Ancestral Temples and the Three Dukes under the Xin Dynasty, as well as the chronology of Wen Wang’s mandate and Wu Wang’s victory over Yin, directly contradicted the Confucian classics, a theory pioneered by Liu Xin, which can be inferred. However, it is not necessarily the case that all Old Text interpretations originated solely from Liu Xin. Since Zheng Xuan, as a leading Confucian scholar at the end of the Han Dynasty, blended both traditions, it marked a significant shift in book studies. During the Eastern Jin Dynasty, forged classics emerged, obscuring their origins for a millennium. In our era, renowned scholars emerged, clarifying the boundaries between the Confucian classics and the Old Text, yet this also led to divisions. The strong advocates of the Confucian classics in Qucao and Gaoqi, for example, promoted one-sided views:
1. Exalting the Confucian classics while suppressing Fu Sheng’s commentary.
2. Revering the Old Text while denigrating Fu Sheng’s teachings.
3. Disregarding the Records of the Grand Historian and dismissing historical accounts.
Master Pi, known as Lu Men, has excelled in the study of the Book of Documents, having published works such as the Commentary and Proof of the Great Commentary and the Discussion of the Old Text’s Injustices. Recently, he shared his research on the Confucian classics with me, and its systematic analysis is meticulous, precise, and comprehensive, incorporating the strengths of great scholars while avoiding biases. For future scholars studying the Confucian classics, this work serves as an invaluable guide, ensuring they do not stray from the right path.
In reading Master Pi’s writings, I have found many resonances with my own views. However, regarding the interpretations of the Old Text, I remain unconvinced and have hesitated to express my doubts. In composing this preface, I have included my own perspectives for discussion, hoping to engage in the spirit of a sincere friend.
Written on the first day of the first month of the Ding You year of the Guangxu era, Changsha, by your humble brother Wang Xianqian.