Has anyone seen Return to Tibet and Lianshan?

Textual research on the source of names of Lianshan and Guizang

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Author: Wang Ning

The Book of Changes is one of the sources of China culture, which has attracted much attention since the Han Dynasty and is known as the "head of the group classics". According to the Book of Rites Spring and Autumn, "Mastering the Book of Changes is called Lianshan, Guizang and Zhouyi". Since the Han dynasty, I don't know how many obsessed literati have been dumped. Although most of them have never seen what Lianshan and Guizang are, they also made a guess. Return to Tibet, Yellow Emperor. Another way of saying it is "Zhou Li? Guan Chun? "A Letter from Tai Po" says, "Even in the summer, you will return to Tibet." In the Song Dynasty, Zhu Zhen's Book of Changes on Hanshu combined these two statements: "Shan Hai Jing said:' Fu De He Tu, so it is called Lianshan; The Yellow Emperor's family got a river map, which merchants called "returning to Tibet". "But there is no such article in this edition of Shan Hai Jing, and this sentence is different from its scripture, which is suspected to be misinformation or false biography. These statements are groundless speculation, because it is still a big question whether there were titles such as Lianshan and Guizang before Qin and Han Dynasties.

Lianshan and Guizang first appeared in Zhou Li, but they were never mentioned in many ancient books before Liu Xin discovered Zhou Li. Zhou Li has always been suspected to be a fake book written by Liu Xin in Han Dynasty. Guo Moruo said: "The original name of" Returning to Tibet "only exists in the book" Zhou Li Spring Official "? Dabu, Lianshan and Zhouyi are combined into the so-called three changes, but Lianshan and Guizang are not recorded in Hanshu Yiwenzhi. I suspect that, like Zhou Li, it is something under the guise of Liu Xin, but the fake goods went up in smoke without circulation. [ 1]

Liu Xin took some ancient books or materials before Qin and Han Dynasties, re-edited them, abridged them to increase losses, and made "Zhou Li". Although it can't be said that all the contents in it are forged by him (in fact, most of them are ancient materials handed down from the pre-Qin period), there must be some false fabrications in it. The author thinks that the names of Lianshan and Guizang did not exist before Liu Xin in Han Dynasty, and both of them were invented by Liu Xin himself. However, it is not groundless, but based on some fragments of the Book of Changes and the Classic of Mountains and Seas that were still circulating at that time.

First, the question about Lianshan

There are several books about Lianshan in history. For example, Emperor Liang Yuan has 30 volumes of Lianshan, Liu Xuan in Sui Dynasty also forged Lianshan, and the mountain grave in Gu San Fenshu in Song Dynasty is also called Lianshan. These are all books published later and can be ignored. But before these "Lianshan", there was indeed a "Lianshan", because Huangfu Mi of the Jin Dynasty quoted it twice in "The Century of the Emperor":

1, "Lianshan Yi" said: "Yu took the son of Tushan and named it You Nv, who was born in." ("Taiping Yulan" Volume 135 quoted from "Emperor Qianqiu")

2. "Lianshan Yi" said: "The gun is sealed in sacrifice." ("Historical Records Xia Benji" quoted by Huangfu Mi)

It can be seen that a book called Lianshan was also circulated in the Jin Dynasty, and the story contained in this book had a great relationship with the Xia Dynasty. The earliest quotation about Lianshan is The Emperor's Century written by Huangfu Mi in Jin Dynasty, but we can't find it in previous books, especially in the works of Han people.

In the Northern Wei Dynasty, Li Daoyuan also quoted two sentences from Lianshan in the Notes on Water Classics, which are recorded as follows:

1, "Lianshan Yi" said: "There are people who worship Bo, lying in the wild of Yushan." (Quoted from Huai Shui Zhu)

2. "Lian (Yi)" said, "The pavilion (enjoys) Shen is above Daling." (quoted from Zhu)

The second text corruption, Sun Yirang cloud:

"There is something wrong with the word" Lianshan is also called Kaiting "in this article. Textual research on the eighty-two quotation of the returning instrument of Magnolia:' Last summer and later, it was unlucky to enjoy the gods in Daling, go to Juntai and occupy Hao Tao with gold' (also quoted in Twenty-four Books for Beginners). This article is suspected to be' lianshan righteousness', saying: I enjoyed the immortal in Daling', covering lianshan. Today's version is "Lianshan", and "Ye" refers to the error of "righteousness" (meaning and meaning sound are similar); The word' cage pavilion' is also related to the word' cage reward' (the form of pavilion and reward is similar), and it is a word handed down from ancient times, and its structure is empty, so if this is the case. " [2]

It's quite right. Ma Guohan was right to compile this passage into "Lianshan", but he did not indicate the source, and the source is like this. Ma Ji's essay is "Yang Wen inspires us to enjoy the gods above the mountains", and the word "Yang Wen" is a literary expression. Li Daoyuan's "Returning to Tibet" has been circulating in society for a long time. He mistook returning to Tibet for mountains for no reason. The only possibility is that some contents and characters in Lianshan are the same as those in the unearthed Guizang, which means that the author also used the remnants of Guizang when making Lianshan.

Therefore, the book "Lianshan" should be regarded as what Guo Moruo called "something entrusted by Liu Xin", or something entrusted by people in the Eastern Han Dynasty after Liu Xin. Huan Tan's "New Theory" said: "There are 80,000 words in Lianshan, and 4,300 words in Tibet" and "Lianshan is hidden in Lantai", which should be true. Huangfu Mi saw it in The New Theory, quoted it in The Age of the Emperors, and Li Daoyuan of the Northern Wei Dynasty also saw it, and quoted it in The Notes on Water Classics. Later, it gradually declined and finally disappeared. Otherwise, there is no need for Emperor Liang Yuan to recreate a "lianshan", and there is no need for Liu Xuan of the Sui Dynasty to forge another one.

Second, about "Gui Zang" (Yi Yao Yin Yang Gua unearthed in Jin Dynasty)

The ancient book Yi Yin Yang Gua unearthed from the tomb of the Jin Dynasty is what we see today (in fact, this issue is more complicated, and I will discuss it in another article later).

Guo Moruo thinks that the Yin-Yang Gua of the Book of Changes unearthed in Jizhong, like the Book of Changes, was written by Chu people after Confucius and in the early Warring States period, and it was made by the same person, that is, the same bow, while the Yin-Yang Gua of the Book of Changes was made earlier, which is a real ancient book of changes. Lao Guo's point of view is debatable, but he thinks that what we are talking about now is Chu people's book "Yi Yin Yang Gua", which should be an irreversible theory. Only the unearthed document "Gui Zang" was also lost in the Song Dynasty. What we can see now is only the compilation of Ma Guohan's Fang Shan Lost in Han Dynasty and Yan Kejun's Qin, Han, Three Kingdoms, Six Dynasties and Three Ancient Dynasties in Qing Dynasty. From these two versions, we can see that the book "Gui Zang" has several titles, such as Jing Chu, Sixty-four Guajing, Qi Mujing, Zheng, Qi Jianjing, and Benji Pian, which should be very long.

As far as Wen Yi is concerned, Gui Zang has the same uses as Zhouyi, while Jing Chu and Sixty-four Guas are basically the same as Zhouyi, but their rhetorical devices are different. Its greatest feature is that Zheng He's Kaibian Jing (also called Kaibian Chapter, or simply Kaibian Chapter) is an example of ancient divination in myth or historical legend, and its form is divination+divination+divination (or divination).

[Teacher Yue]: Yesterday, Muzanxi went out to war, [while praising the gold, I won it]: "It's unlucky. The dragon fell from the sky, and Xiu Yuan was in the Tao. Fly to the sky, pale and feathered. "

Ming Yi said: "At the end of summer, our ancestors ascended to heaven by flying dragons, and gold was occupied in Hao Tao. "Ji," said the Taoist. [Ji will communicate with God. To be an emperor, to be the king of the four townships. "

It can be noted that its content and style are strikingly similar to the contemporary Classic of Mountains and Seas. Therefore, after it was unearthed, it aroused the interest of many people. For example, Xue Zhen annotated it, and Guo Pu often introduced it in Notes on Shan Hai Jing. Some of its contents are related to the Five Zang Mountain Classics in Shan Hai Jing. For example, the Three Classics of the Western Times says: "The northwest is 420 Li, also called Zhongshan, and its son is named Drum, which looks like a human face and a dragon body." Guo Pu's note: "This is also the name of God, and it is called the ear of the son of Zhongshan. See "back to Tibet" and "open" in various ways.

Most of its contents are similar to Hai Jing and Ye Jing, such as:

Xia Hou's revelation: It is auspicious to ascend to heaven from the imperial dragon. ("Overseas Western Learning Classics" Zhu Guo quoted "Returning to Tibet to levy Mu Jing")

The former is good at shooting, winning ten days and winning fruit. ("Overseas East longitude" Zhu Guo quoted "Returning to Tibet to levy Mu Jing")

Empty mulberry ash, octupole open. This is a husband, xi He, who is the main sun and moon. He thinks it is dark and bright. ("Wild South Classic" Zhu Guo quoted "Gui Zang Qi")

Like a feather, it has a red beak and a white head. ("Overseas South Classics" Guo Zhu cited "Returning to Tibet and Enlightening")

The flood is endless. "Bogun" filled the flood with stones and mud. (Guo cited "Return to Burial" in "Haineijing")

In addition, some, not to list them one by one, can be seen that their contents are connected with Shan Hai Jing, which is full of mysterious and romantic mythology and preserves many ancient myths and legends. It is a unique Yi-ology book that combines myths and legends with historical and ancient history.

Neither Yi Yin Yang Gua nor Gui Zang was recorded in the Records of Han Shu Literature and Art, but the Records of the Classics of Sui Shu said: "Gui Zang died in the early Han Dynasty, but Jin Jing Jing has it, which only contains divination, unlike the purpose of saints", and this book has been lost in the Han Dynasty. Because they are not regarded as classics by Confucianism like Zhouyi (probably because they are "just divination, unlike the purpose of saints"), they have not been paid attention to and gradually disappeared without being taught and sorted out, but there are still some contents circulating in society, such as:

When Heng E invited the Queen Mother of the West to take the elixir, he stole the elixir and went to the moon. The gold medal is yellow, and Huang Zhanzhi said, "Ji. When I get back to my sister, I will go west alone. At dawn, I will not be surprised or afraid, and then I will be prosperous. " Heng E was buried in the moon for toad. (Heng, Ling Xian)

Last summer and after, Lapras ascended to heaven and occupied Hao Tao. Hao Tao said: "Good luck must be the same, knowing God, being an emperor and being the king of the four townships." ("Taiping Yu Lan" Volume 82 is quoted from "Historical Records". This edition of "Historical Records" does not have this article)

Yan Kejun compiled the words from Lingxian into Guizang, and noted: "It should be the text of Guizang". Today, the mythologist Yuan Ke believes that "Yan Kejun's move is a great insight" [4]; In the text of Historical Records, Yuan Ke also thinks that "the so-called Historical Records is also the old text of" Returning to Tibet "[5]. Judging from the examples and contents of these two sections, they are exactly the same in form and content as Zheng He's Kaijian Jing in Guizang. It must be an old article of Gui Zang, which undoubtedly shows that at least its content was circulated in the society in the Han Dynasty, but no one said there was a book Gui Zang, Zhang Heng. Therefore, after the book was unearthed in central Hebei, it was also called "Yin and Yang Gua of Zhouyi" in Biography of Xi in Jin Shu and "Gui Zang" in Annals of Sui Shu Classics. It can be seen that its ancient name has been lost and its name is not accurate. Gui Zang is just a book compiled by Xun Yu and others.

Three. Issues related to Shan Hai Jing

As mentioned above, Gui Zang unearthed in the Jin Dynasty has a close relationship with Shan Hai Jing in content. What kind of book Shan Hai Jing is has been debated endlessly, but it is recognized that it is related to ancient witchcraft, especially its Shan Hai Jing part. In witchcraft, there are two main contents, one is divination and the other is sacrifice, both of which are found in mountain scenery.

First, divination. There are many ways of ancient divination. In addition to using Oracle Bone Inscriptions and divination strategies, there is also the phenomenon of judging good or bad luck. More famous is the popular astrology, which is based on the astrology in the sky, such as:

Stars create ghosts, ministers punish, and the country is worried. (Star of the Yellow Emperor)

Chen Shoukui, there have been many floods and droughts. ("Wu Xian Xing Zhan")

There are also some divination articles similar to this form in the Mountain Classic, but not according to the astrology, but according to some strange birds and strange gods, such as:

Taihua Mountain ... is full of snakes. It is called "Fat Heritage" and has six feet and four wings. When you see it, the world will have a great drought. (Xishan Jing)

Small peaks ... there are wild animals, such as apes, with white heads and red feet. They are called Zhu Lei, but they are soldiers when they meet them. (The Second Classic of Western Times)

The first of the three oriental classics ... is a human body with claws, and ... is also a god. When you see it, you will be defeated by ups and downs. (Three Classics of Eastern Jin Dynasty)

This kind of good or bad fortune divination based on animals and gods can be seen everywhere in mountain scenery, but it is almost absent in the Sea Classic. We can only find two things:

There is a country of Xuanyuan, and the south of Jiangshan is auspicious. (Wild West Classic)

In the wild, there is a mountain called Quzuo. "Antarctic fruit, not in the north, go to fruit." (Wild South Classic)

The first article has the nature of divination, and the last three sentences of the latter article should be spells used in witchcraft, with unclear meaning. From this point of view, Mountain View and Sea Classic behind it do not seem to be the style of an ancient book, which needs further study in the future.

After each sutra, the mountain sutra has the sacrificial methods of various mountain gods, which are recorded in great detail, listing the names and methods of sacrifice one by one, such as:

Quetou Mountain, from Yaoyao Mountain to Bojidi Mountain, 2950 Li. Its gods are all birds with dragon heads, and its shrine ceremony: Mao uses a piece of jade, rice, rice and white mustard as a seat. (Nanshan Jing)

It can be seen that Mountain Classic is a work that records witchcraft such as divination and sacrifice. In the history of China's novels, Mr. Lu Xun said that mountain classics were ancient witch books, but they were not. But as far as the author is concerned, his books are all written by the history of Chu witchcraft, so they can be called "witch books". Then, the Book of Changes is also an ancient witch book, which can be regarded as a similar work, and it is related to Lianshan and Guizang, which were circulated after the Eastern Han Dynasty. Therefore, it is not surprising that Liu Xin named the Book of Changes from The Classic of Mountains and Seas.

Fourth, linking mountains and returning to Tibet-Liu Xin's quasi-creation

Liu Xin once revised The Classic of Mountains and Seas. I don't know why, but he admires it. When he was studying Shan Hai Jing at school, he wrote a very long Shan Hai Jing Table, which is a famous article, boasting that Shan Hai Jing is "the legacy of sages and a writer in ancient China". He knows the Classic of Mountains and Seas very well, and he should be very clear about the relationship between the Classic of Mountains and Seas and the ancient versions of Zhouyi, such as "Returning to Tibet". The end of the table also said: "Literati are those who are curious about the Classic of Mountains and Seas. All literary scholars study it, thinking that strangeness can test the truth and turn strangeness into strangeness in distant countries. Originally, it was the copula in the Book of Changes that said "the world is suitable but not chaotic", but Liu Xin used it to describe the Book of Mountains and Seas, which shows that in his mind, the Book of Mountains and Seas can be regarded as the same as the Book of Changes.

As mentioned earlier, most of the titles and contents of the Book of Changes Yin and Yang Gua have been lost in the Han Dynasty, leaving only some fragments and simple ones. Liu Xin is well-read, so he must have seen these clips. With his knowledge, he will know that this is a lost ancient book of changes, because there are 64 hexagrams in it (so he used all these contents when he rebuilt Lianshan later). When he wrote Zhou Li, there was a method of "palm three trillion" in the spring official's supplement, which was a real ancient biography, and more than one book of changes was obtained from it. Moreover, he knows that there is at least one Book of Changes besides the Book of Changes, but he doesn't know its name and can't use it. As it happens, the contents in the Book of Changes are very similar to those in the Book of Mountains and Seas. So, Liu Xin drew a tiger according to the cat, and created the names of two ancient books of changes according to Shan Hai Jing.

First, he drew up the name of "Lianshan" according to the first book of Shan Hai Jing, namely "Wuzangshan Jing", because the "Wuzangshan Jing" recorded 5370 mountains, which really looked like mountains and mountains, and was a real "Lianshan". This is very direct and intuitive, so there should be no problem.

Then according to the later Hai Jing, a name called "Gui Zang" was drawn up. Because the sea sutra describes the contents of "within the four seas" and "contained in the earth", and the overseas sutra is also called the wild sutra [6], and the wild is the earth. First of all, say "the sea", Zhuangzi Qiushui said: "The water in the world is greater than the sea, and Wan Chuan belongs to it". Its nature belongs to water, Zhouyi belongs to Kangua, and Shuogua says: "Kanzhe, water also, ... everything belongs to it." Took a word "back" from it; Let's talk about "land" or "wild land" (that is, land), which belongs to Kun hexagrams in the Book of Changes. In Shuo Gua, it is said: "If you do what you do with your ruler, Kun will hide it", and the word "hide" comes from this. The combination of the two has produced the name "Huizang".

In this way, the so-called "three changes" that can be compared with "three trillion" have been completed. Liu Xin wrote this fictional name into The Book of Rites, which was also regarded as a classic, and caused painstaking research and interpretation by many scholars in later generations. In fact, they are catching the wind and catching shadows, inevitably speculating fiction by imagination. Although Liu Xin's followers later collected the Book of Changes and ancient books (including the remnants of Yin and Yang Gua of the Book of Changes) and forged two Books of Changes, Lianshan and Guizang, they did not spread widely in the society and few people knew them, and still could not really solve the problem.

Since then, there have been several "Lianshan", all of which were created by later generations, which is ridiculous. The Yi Yi Yin Yang Gua was unearthed in Jizhong in Jin Dynasty. Xun Yu and others named it "Gui Zang" according to predecessors' theories and their own imagination, which coincides with Liu Xin's idea. This is also the only real ancient book of Yi-ology that we can know now except Zhouyi.

In a word, the titles of Lianshan and Guizang were invented by Liu Xin according to Shan Hai Jing and Yi Li, and did not exist before Liu Xin recommended Zhou Li.

Pay attention to and release:

[1][3] The Complete Works of Guo Moruo's Historical Series 1 The Book of Changes in the Bronze Age, pp. 389-392, People's Publishing House1September 982.

[2] Sun Yirang's Zagreb, Volume III, Page 104 Qilu Bookstore1July 989.

[4] Yuan Ke's Myths and Legends of China No.41Page China Folk Literature and Art Publishing House1September 984.

[5] Yuan Ke's Dictionary of China's Myths and Legends is full, the first 2 1 1 Page Shanghai Dictionary Publishing House1June 985.

[6] Gu Jiegang said: "The sea classics can be divided into two groups, one is the foreign four classics, the other is the wild four classics, and the other is the sea four classics. The two sets of records are roughly the same. They use a picture as a description, so they can be said to be two records of one thing. " See China's lecture notes on ancient history, page 32. Zhonghua Book Company 1988 1 1.

(Originally published in the 5th issue of Research on the Arrangement of Ancient Books, 199 1, this online debut has been changed. )