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Follow Zhou Rong: The interpretation of “The Virtue of King Wen” by Zheng Xuan’s “Mao Fanshu”
Author: Huang Shaowei (Qinghua University)
Source: “History of Chinese Philosophy” 2025 Issue 1
Abstract: “Penyu·Zhou Yue” ·In the Destiny of Witian, Zheng Xuan transformed Mao Gong’s song on King Wen’s virtue into a stronger education measure of “King Wen’s virtue” through the two lines “The virtue of King Wen” and “It’s just that it overflows me”, which is also the basic principle of the three aspects of King Wen’s virtue, Zhou Gong’s French and “Zhou Rong”. Zheng Xuan used this principle to interpret “Daya·Qingpu” and “Si Qi” to highlight the content related to government and government orders when interpreting “Si Qi” and “Si Qi” to promote the functions of the six officials in “Zhou Rong” to be carried out; when interpreting “Si Qi”, he focused on highlighting the special meaning of the talent-based system for King Wen’s so as to be sage. The cooperation between government orders, abilities and talents to form a more forceful educational measure, which is also an important basis for setting up the official system of the “Zhou”.
Keywords: “Mao Poetry” and “Zhou Rong” King Wen’s virtue, ability, government orders and talentsBao Feng’s love
Discussing the influence of “Zhou Rong” on Zheng Xuan’s annotation of other classics is a common topic, and many discussions have been conducted. As for why Zheng Xuan especially valued the “Zhou Rong” which was released later in the Han Dynasty, Jo Xiu believed that “Zheng Xuan established the theoretical system of the “Three Romans”, and regarded the most serious system of “Zhou Rong” as the basic framework”[1]. From an explanation, this is a discussion that is not published. However, the strict system of “Zhou Rong” and the commentary of Zheng Xuan are mostly used as reference and as a basis for the text, but they are still only viewed from the perspective of the text. As Wu Fei said, this only reminds Zheng Xuan of the order of the different books in his studies, and its specific structure is still relatively vague. [2] The test picture in this article takes the thought influence of “Zhou Rong” on Zheng Xuan’s “Mao Feng” as an example to deeply explore this topic.
1. “The Virtue of King Wen”: “The Destiny of the Heavens” discusses the origin of “Zhou Rong”
When recounting the short poem “Pen Shu·Zhou Rong·Zhou Rong”, Zheng Xuan completely and tactfully described the recurring relationship between King Wen, Duke Zhou, Zhou Rong and “Zhou Rong”. From this, we can first explore Zheng Xuan’s understanding of the overall thoughts of “Zhou Rong”, and not only treat it with the understanding of “Duke Zhou Rong to inherit peace”. Regarding King Wen, as Zheng Xuan said, “King Wen gave his orders, but he died without a sudden death.” Although King Wen had ruled the heavens and ruled, he did not make a happy ceremony. “A saint who receives the decree of heaven will surely lead to the nation’s ritual. It is a great achievement for a generation of great laws.” (“Mao Poetry and Zhengyi”, page 1508) In the fifth year of Duke Zhou’s reign, he submitted a ceremony to King Wen, and made a ceremony to make a ceremony in the sixth year.https://twlovediary.org/Carol/%e6%88%91%e7%9a%84%e5%8c%85%e9%a4%8a%e4%ba%ba%e7%94%9f-2-%e6%9c%80%e9%9b%b7%e7%9a%84%e4%b8%80%e5%80%8b/”>Caring The destiny of heaven that the king received was truly completed. As long as the king was given the order to sect the law and govern the heaven, this is Zheng Xuan’s thought of how to fulfill the destiny of heaven that King Wen received, Zheng Xuan was important to explain the destiny of heaven that King Wen had prepared in the sixth year of Zhou Gong’s reign. “The Destiny of Heaven” reads:
The Destiny of Heaven is endless.
The Destiny of Heaven is endless.
The Destiny of Heaven is endless.
The Destiny of Heaven is extremely humble.
Meng Zhongzi said: “What a great thing! The destiny of heaven is infinite, but the gift of Zhou is beautiful. ”
王: The way of fate is the way. How beautiful the way of heaven is! Move without stopping, and move without stopping.
There is no obvious, the virtue of King Wen is pure! If it overflows me, I will collect it. href=”https://twsugardaddy.org/”>Baobao. Benefit me King Wen.
There is pure, big. Fake, good. Overflow, be cautious. Receive, gather.
There is pure: pure, not only the words of fullness. Overflow is full of words. In this way, not only the wisdom of King Wen’s virtues and education are exhausted, but also the same achievements as heaven. With the way of nourishing and beautiful, I will gather together with me, and I will gather together to control the French style and to smooth my King Wen’s intentions, which is the duty of the six officials of the Zhou Rong. The Book says: “I examine my punishment, and it is the virtue of the ancestors of the text. “(“Mao Poetry and Correctness”, pages 1509-1510)
The difference in the interpretation of Mao Zedong here is more obscure. “The decree of the heavens is endless,” Mao Gong quoted Meng Zhongzi’s wordsBaobao WebsiteWhen he gave the beauty of Zhou, Kong Shu believed that the gift of the beautiful Zhou Dynasty was also the praise of King Wen. In the Mao Gong’s residence, the gift was the handle of governing the country (“Mao Poetry and Correct”, page 619) is that Mao Gong or just plainly praised the beauty of Zhou Gong. The next five sentences begin to praise the virtue of King Wen. “In the two sentences of “not visible, the virtue of King Wen” are pure”, Mao Gong taught “purity” as “big”, referring to the virtue of King Wen, which is in ” The interpretations of “Shi Ji” and “Si Qi” are different.
Zheng Xuan taught “purity” to be “also unrest”, and “also” explains that “the pure virtue of King Wen” has the same structure as the previous sentence “The destiny of heaven is endless in peace”. “The destiny of heaven is not self-rest”, and Zheng Xuan explained “the way of heaven… moves without stopping, and acts without stopping”. Combining the two, Zheng Xuan explained “the pure virtue of King Wen” as: “The tirelessness of King Wen’s teaching is perfect for the same achievements as heaven.” Zheng Xuan explained “virtue” as “the teaching of virtue”, and “giving” refers to implementation, which is a kind of arduousInteresting behaviors that include specific goals and are influenced by others, rather than individual independent behaviors. “King Wen’s virtue teaching” refers to King Wen’s moral teaching to the common people. Zheng Xuan specially used the word “shu” to practice “moral education”. In the Confucian state after Qin and Han, “De” often points to the cultivation of personal virtues, and its subject and object mostly points to a self-conscious subject itself. But here, Zheng Xuan changed the behavioral subject and object of “virtue” by applying the words “giving” and “teaching”. King Wen is the subject of “giving”, and the people are potential objects of “giving” and “teaching”. What “teaching virtues” here is no longer a kind of personal self-conscious moral cultivation, but a kind of oriented and forced educational measures from the upper-level monarch. At this point, Zheng Xuan transformed Mao Gong’s pure song about “The virtue of King Wen” into a praising beauty for “The virtue of King Wen”. This is also Zheng’s confession and expansion of Mao’s “stubbornness” meaning. “The virtue of King Wen” is also the content of “The virtue of King Wen’s teachings”. The difference is that the “The virtue of King Wen” sang by Mao Gong is even more towards the cultivation of King Wen’s personal virtues. Zheng Xuan’s “The virtue of King Wen’s teachings” not only includes the cultivation of King Wen’s personal virtues, but more importantly, he imposes this “moral education” on the people’s political education measures. As long as King Wen recognizes and grasps himself, he can do it to the common people. Judging from Zheng Xuan’s emphasis on “My virtue teaching”, he can also believe that “My virtue teaching” is the goal of King Wen’s virtue. This is also said that King Wen’s virtue must be finally presented through the common people, and it cannot be limited to King Wen himself. In addition, King Wen’s virtue has a deeper origin.
Zheng Xuan went forward with a step to highlight the origin of King Wen’s moral teaching: “I am tired and I am beautiful to be the TC:
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