كتاب الوثائق

(تم التحويل من Book of Documents)
"Shang Shu" تحوّل إلى هنا. لمطالعة the ruler of the state of Jin، انظر Shang Shu (Jin).
"Shangshu" تحوّل إلى هنا. لمطالعة the place in Anji, Zhejiang، انظر Shangshu Township.
Book of Documents
Guwen Shangshu TNM.jpg
A page of an annotated Shujing manuscript from the 7th century, held by the Tokyo National Museum
المؤلفVarious; compilation traditionally attributed to Confucius
العنوان الأصلي書 *s-ta [أ]
البلدZhou China
اللغةOld Chinese
الموضوعCompilation of rhetorical prose
Book of Documents
Shujing (Chinese characters).svg
"Classic of Documents (Shujing)" in Traditional (top) and Simplified (bottom) Chinese characters
Chinese name
الصينية التقليدية書經
الصينية المبسطة书经
المعنى الحرفي"Classic of Documents"
Shangshu
الصينية التقليدية尚書
الصينية المبسطة尚书
المعنى الحرفيVenerated Documents
Shu
الصينية التقليدية書
الصينية المبسطة书
المعنى الحرفيDocuments
Vietnamese name
Vietnamese alphabetKinh Thư
Hán-Nôm經書
Korean name
هانگول서경
هان‌چا書經
Japanese name
كانجي書経
هيراگاناしょきょう
Lineage of editions of the Shangshu during the Han dynasty

The Book of Documents (Shūjīng 書經, earlier romanization Shu King) or Classic of History, also known as the Shangshu ( "Venerated Documents"), is one of the Five Classics of ancient Chinese literature. It is a collection of rhetorical prose attributed to figures of ancient China, and served as the foundation of Chinese political philosophy for over 2,000 years.

The Book of Documents was the subject of one of China's oldest literary controversies, between proponents of different versions of the text. A version was preserved from Qin Shi Huang's burning of books and burying of scholars by scholar Fu Sheng, in 29 sections (pian 篇). This group of texts were referred to as "Modern Script" jinwen 今文, because they were written with the script in use at the beginning of the Western Han dynasty. According to Western Han dynasty documents, new textual material was discovered in the wall of Confucius' family estate in Qufu by his descendant Kong Anguo in the late 2nd century BC. This new material was referred to as "Old Script" guwen 古文, because they were written in the script that predated the standardization of Chinese script enforced during the Qin dynasty. Compared to the "Modern Script" texts, the "Old Script" material had 16 more texts. However, this seems to have been lost at the end of the Eastern Han dynasty, while the "Modern Script" text enjoyed circulation, in particular in the Ouyang Shangshu (歐陽尚書).[ب] This was the basis of studies by Ma Rong and Zheng Xuan in the Eastern Han dynasty.[2][3]

By the end of the second century CE, there was knowledge that the Shangshu at some point included more than the "Modern Script" text.[4] This likely prompted scholars to recreate the "Old Script" texts said to have once belonged to the Shangshu, a process that culminated with the presentation of a 58 section (59 if the preface is included in the count) Shangshu to the Eastern Jin court, in 317 CE, by Mei Ze 梅頤.

This version was accepted, among doubts, and later was canonized as part of Kong Yingda's project. It was only in the 17th century that Qing dynasty scholar Yan Ruoqu demonstrated that the "Old Script" were actually fabrications "reconstructed" in the 3rd or 4th centuries AD.

In the transmitted edition, texts are grouped into four sections representing different eras: the semi-mythical reign of Yu the Great, and the Xia, Shang and Zhou dynasties. The Zhou section accounts for over half the text. Some of its New Text chapters are among the earliest examples of Chinese prose, recording speeches from the early years of the Zhou dynasty in the late 11th century BC. Although the other three sections purport to record earlier material, most scholars believe that even the New Script chapters in these sections were composed later than those in the Zhou section, with chapters relating to the earliest periods being as recent as the 4th or 3rd centuries BC.[بحاجة لمصدر]

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Textual history

The history of the various versions of the Documents is particularly complex, and has been the subject of a long-running literary and philosophical controversy.


Early references

According to a later tradition, the Book of Documents was compiled by Confucius (551–479 BC) as a selection from a much larger group of documents, with some of the remainder being included in the Yizhoushu.[5] However, the early history of both texts is obscure.[6] Beginning with Confucius, writers increasingly drew on the Documents to illustrate general principles, though it seems that several different versions were in use.[7]

Six citations of unnamed Shū (書) appear in the Analects. Although Confucius invoked the pre-dynastic emperors Yao and Shun, and figures from the Xia and Shang dynasties, he complained of the lack of documentation prior to the Zhou. Increasing numbers of citations, some with titles, appear in 4th century BC works such as the Mencius, Mozi and Commentary of Zuo. These authors favoured documents relating to Yao, Shun and the Xia dynasty, chapters now believed to have been written in the Warring States period. The chapters currently believed to be the oldest (mostly relating to the early Zhou) were little used by Warring States authors, perhaps due to the difficulty of the archaic language or a less familiar world-view.[8] Fewer than half the passages quoted by these authors are present in the received text.[9] Authors such as Mencius and Xunzi, while quoting the Documents, refused to accept all of it as genuine. Their attitude contrasts with the reverence that would be shown to the text in the Han dynasty, when its compilation was attributed to Confucius.[10]

Han dynasty: Modern and Old Script texts

Elderly Chinese man, seated at a low writing desk and holding a scroll
Fu Sheng expounding on the Classic, attributed to Wang Wei (8th century)

Many copies of the work were destroyed in the Burning of Books during the Qin dynasty. Fu Sheng reconstructed part of the work from hidden copies in the late 3rd to early 2nd century BC, at the start of the succeeding Han dynasty. The texts that he transmitted were known as the "Modern Script" (今文 jīn wén lit. "modern script") because it was written in the clerical script.[11][12] It originally consisted of 29 chapters, but the "Great Speech" 太誓 chapter was lost shortly afterwards and replaced by a new version.[13] The remaining 28 chapters were later expanded into 30 when Ouyang Gao 歐陽高 divided the "Pangeng" chapter into three sections.[14]

Shortly after, records tell us that several manuscripts were recovered from a wall of the home of Confucius, around 186 BC, and interpreted by his descendant Kong Anguo.[12] Among these, there were texts belonging to the shu 書 "genre." These texts were referred to as "Old Script" (古文 gǔ wén lit. "ancient script"), because they were written in the pre-Qin seal script.[12] Han dynasty sources give contradictory accounts of the nature of this find.[15] According to the commonly repeated account of the Book of Han, the "Old Script" shu texts included the chapters preserved by Fu Sheng, another version of the "Great Speech" chapter and some 16 additional ones.[12] It is unclear what happened to these manuscripts. Sources tell us that Liu Xiang collated the circulating "Modern Script" against these manuscripts, creating a version of the Shangshu that included both groups. This was championed by his son Liu Xin,[16] who requested in a letter to Emperor Ai 哀 (r. 7–1 BCE) the establishment of a boshi position for its study.[17] But this did not happen. Most likely, this edition put together by the imperial librarians was lost in the chaos that ended the Western Han dynasty, and the later movement of the capital and imperial library.

A list of 100 chapter titles was also in circulation; many are mentioned in the Records of the Grand Historian, but without quoting the text of the other chapters.[18]

The Shū was designated one of the Five Classics when Confucian works made official by Emperor Wu of Han, and Jīng ("classic") was added to its name. The term Shàngshū ("venerated documents") was also used in the Eastern Han.[19] The Xiping Stone Classics, set up outside the imperial academy in 175–183 but since destroyed, included a New Text version of the Documents.[20] Most Han dynasty scholars ignored the Old Text, and it disappeared by the end of the dynasty.[18]

"Recovered" Old Script texts

A version of the Shangshu that included the "Old Script" texts was allegedly rediscovered by the scholar Mei Ze during the 4th century, and presented to the imperial court of the Eastern Jin.[20] His version consisted of the 31 Modern Script texts (in 33 sections, 篇) and an additional 18 "Old Script" texts (in 25 sections), with a preface and commentary purportedly written by Kong Anguo.[21] This was presented as Guwen Shangshu 古文尚書, and was widely accepted. It was the basis of the Shàngshū zhèngyì (尚書正義 "Correct interpretation of the Documents") published in 653 and made the official interpretation of the Documents by imperial decree. The oldest extant copy of the text, included in the Kaicheng Stone Classics (833–837), contains all of these chapters.[20]

Since the Song dynasty, starting from Wú Yù (吳棫), many doubts had been expressed concerning the provenance of the allegedly rediscovered "Old Script" texts in Mei Ze's edition. In the 16th century, Méi Zhuó (梅鷟) published a detailed argument that these chapters, as well as the preface and commentary, were forged in the 3rd century AD using material from other historical sources such as the Zuo Commentary and the Records of the Grand Historian. Mei identified the sources from which the forger had cut and pasted text, and even suggested Huangfu Mi as a probable culprit. In the 17th century, Yan Ruoqu's unpublished but widely distributed manuscript entitled Evidential analysis of the Old Script Documents (尚書古文疏證 Shàngshū gǔwén shūzhèng) convinced most scholars that the rediscovered Old Script texts were fabricated (wei 偽) in the 3rd or 4th centuries.[22]

Modern discoveries

New light has been shed on the Book of Documents by the recovery between 1993 and 2008 of caches of texts written on bamboo slips from tombs of the state of Chu in Jingmen, Hubei.[23] These texts are believed to date from the late Warring States period, around 300 BC, and thus predate the burning of the books during the Qin dynasty.[23] The Guodian Chu Slips and the Shanghai Museum corpus include quotations of previously unknown passages of the work.[23][24] The Tsinghua Bamboo Slips includes a version of the transmitted text "Golden Coffer", with minor textual differences, as well as several documents in the same style that are not included in the received text. The collection also includes two documents that the editors considered to be versions of the Old Script texts "Common Possession of Pure Virtue" and "Command to Fu Yue" 伏說之命.[25] Other authors have challenged these straightforward identifications.[26][27]

Contents

In the orthodox arrangement, the work consists of 58 chapters, each with a brief preface traditionally attributed to Confucius, and also includes a preface and commentary, both purportedly by Kong Anguo. An alternative organization, first used by Wu Cheng, includes only the New Text chapters, with the chapter prefaces collected together, but omitting the Kong preface and commentary. In addition, several chapters are divided into two or three parts in the orthodox form.[21]

Nature of the chapters

With the exception of a few chapters of late date, the chapters are represented as records of formal speeches by kings or other important figures.[28][29] Most of these speeches are of one of five types, indicated by their titles:[30]

  • Consultations (謨 mó) between the king and his ministers (2 chapters),
  • Instructions (訓 xùn) to the king from his ministers (1 chapter),
  • Announcements (誥 gào) by the king to his people (8 chapters),
  • Declarations (誓 shì) by a ruler on the occasion of a battle (6 chapters), and
  • Commands (命 mìng) by the king to a specific vassal (7 chapters).

Classical Chinese tradition lists six types of Shu, beginning with dian 典 (2 chapters in the Modern corpus).

According to Su Shi (1037–1101), it is possible to single out Eight Announcements of the early Zhou, directed to the Shang people. Their titles only partially correspond to the modern chapters marked as gao (apart from the nos. 13, 14, 15, 17, 18 that mention the genre, Su Shi names nos. 16 "Zi cai", 19 "Duo shi" and 22 "Duo fang").

As pointed out by Chen Mengjia (1911–1966), announcements and commands are similar, but differ in that commands usually include granting of valuable objects, land or servants to their recipients.

Guo Changbao 过常宝 (2008) claims that the graph gao (with "speech" radical, unlike 告 known since the OBI) presently appears on two bronze vessels (He zun and Shi Zhi gui 史[臣+舌]簋), as well as in the "six genres" 六辞 of the Zhou li (大祝) [31][مطلوب توضيح]

In many cases a speech is introduced with the phrase Wáng ruò yuē (王若曰 "The king seemingly said"), which also appears on commemorative bronze inscriptions from the Western Zhou period, but not in other received texts. Scholars interpret this as meaning that the original documents were prepared scripts of speeches, to be read out by an official on behalf of the king.[32][33]


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Traditional organization

The chapters are grouped into four sections representing different eras: the semi-mythical reign of Yu the Great, and the three ancient dynasties of the Xia, Shang and Zhou. The first two sections – on Yu the Great and the Xia dynasty – contain two chapters each in the New Text version, and though they purport to record the earliest material in the Documents, from the 2nd millennium BC, most scholars believe they were written during the Warring States period. The Shang dynasty section contains five chapters, of which the first two – the "Speech of King Tang" and "Pan Geng" – recount the conquest of the Xia by the Shang and their leadership's migration to a new capital (now identified as Anyang). The bulk of the Zhou dynasty section concerns the reign of King Cheng of Zhou (r. c. 1040–1006 BC) and the king's uncles, the Duke of Zhou and Duke of Shao. The last four New Text chapters relate to the later Western Zhou and early Spring and Autumn periods.[34]

Chapters of the Book of Documents
Part  New 
 Text  		Orthodox
chapter 		Title
虞書
Yu [Shun] 		1 1 堯典 Yáo diǎn Canon of Yao
2 舜典 Shùn diǎn Canon of Shun
3 大禹謨 Dà Yǔ mó Counsels of Great Yu
2 4 皋陶謨 Gāo Yáo mó Counsels of Gao Yao
5 益稷 Yì jì Yi and Ji
夏書
Xia 		3 6 禹貢 Yǔ gòng Tribute of [Great] Yu
4 7 甘誓 Gān shì Speech at [the Battle of] Gan
8 五子之歌 Wǔ zǐ zhī gē Songs of the Five Sons
9 胤征 Yìn zhēng Punitive Expedition on [King Zhongkang of] Yin
商書
Shang 		5 10 湯誓 Tāng shì Speech of [King] Tang
11 仲虺之誥 Zhònghuī zhī gào Announcement of Zhonghui
12 湯誥 Tāng gào Announcement of [King] Tang
13 伊訓 Yī xùn Instructions of Yi [Yin]
14–16 太甲 Tài jiǎ Great Oath parts 1, 2 & 3
17 咸有一德 Xián yǒu yī dé Common Possession of Pure Virtue
6 18–20 盤庚 Pán Gēng Pan Geng parts 1, 2 & 3
21–23 說命 Yuè mìng Charge to Yue parts 1, 2 & 3
7 24 高宗肜日 Gāozōng róng rì Day of the Supplementary Sacrifice of King Gaozong [Wu Ding]
8 25 西伯戡黎 Xībó kān lí Chief of the West [King Wen]'s Conquest of [the State of] Li
9 26 微子 Wēizǐ [Prince] Weizi
周書
Zhou 		27–29 泰誓 Tài shì Great Speech parts 1, 2 & 3
10 30 牧誓 Mù shì Speech at [the Battle of] Muye
31 武成 Wǔ chéng Successful Completion of the War [on Shang]
11 32 洪範 Hóng fàn Great Plan [of Jizi]
33 旅獒 Lǚ áo Hounds of [the Western Tribesmen] Lü
12 34 金滕 Jīn téng Golden Coffer [of Zhou Gong]
13 35 大誥 Dà gào Great Announcement
36 微子之命 Wēizǐ zhī mìng Charge to Prince Weizi
14 37 康誥 Kāng gào Announcement to [Prince] Kang
15 38 酒誥 Jiǔ gào Announcement about Drunkenness
16 39 梓材 Zǐ cái Timber of Rottlera
17 40 召誥 Shào gào Announcement of Duke Shao
18 41 洛誥 Luò gào Announcement concerning Luoyang
19 42 多士 Duō shì Numerous Officers
20 43 無逸 Wú yì Against Luxurious Ease
21 44 君奭 Jūn shì Lord Shi [Duke Shao]
45 蔡仲之命 Cài Zhòng zhī mìng Charge to Cai Zhong
22 46 多方 Duō fāng Numerous Regions
23 47 立政 Lì zhèng Establishment of Government
48 周官 Zhōu guān Officers of Zhou
49 君陳 Jūn chén Lord Chen
24 50 顧命 Gù mìng Testamentary Charge
51 康王之誥 Kāng wáng zhī gào Announcement of King Kang
52 畢命 Bì mìng Charge to the [Duke of] Bi
53 君牙 Jūn Yá Lord Ya
54 冏命 Jiǒng mìng Charge to Jiong
25 55 呂刑 Lǚ xíng [Marquis] Lü on Punishments
26 56 文侯之命 Wén hóu zhī mìng Charge to Marquis Wen [of Jin]
27 57 費誓 Fèi shì Speech at [the Battle of] Fei
28 58 秦誓 Qín shì Speech of [the Duke Mu of] Qin


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Dating of the New Text chapters

Not all of the New Text chapters are believed to be contemporaneous with the events they describe, which range from the legendary emperors Yao and Shun to early in the Spring and Autumn period.[35] Six of these chapters concern figures prior to the first evidence of writing, the oracle bones dating from the reign of the late Shang king Wu Ding. Moreover, the chapters dealing with the earliest periods are the closest in language and focus to classical works of the Warring States period.[36]

The five announcements in the Documents of Zhou feature the most archaic language, closely resembling inscriptions found on Western Zhou bronzes in both grammar and vocabulary. They are considered by most scholars to record speeches of King Cheng of Zhou, as well as the Duke of Zhou and Duke of Shao, uncles of King Cheng who were key figures during his reign (late 11th century BC).[37][38] They provide insight into the politics and ideology of the period, including the doctrine of the Mandate of Heaven, explaining how the once-virtuous Xia had become corrupt and were replaced by the virtuous Shang, who went through a similar cycle ending in their replacement by the Zhou.[39] The "Timber of Rottlera", "Numerous Officers", "Against Luxurious Ease" and "Numerous Regions" chapters are believed to have been written somewhat later, in the late Western Zhou period.[38] A minority of scholars, pointing to differences in language between the announcements and Zhou bronzes, argue that all of these chapters are products of a commemorative tradition in the late Western Zhou or early Spring and Autumn periods.[40][41]

Chapters dealing with the late Shang and the transition to Zhou use less archaic language. They are believed to have been modelled on the earlier speeches by writers in the Spring and Autumn period, a time of renewed interest in politics and dynastic decline.[38][42] The later chapters of the Zhou section are also believed to have been written around this time.[43] The "Gaozong Rongri" chapter comprises only 82 characters, and its interpretation was already disputed in Western Han commentaries. Pointing to the similarity of its title to formulas found in the Anyang oracle bone inscriptions, David Nivison proposed that the chapter was written or recorded by a collateral descendant of Wu Ding in the late Shang period some time after 1140 BC.[44]

The "Pan Geng" chapter (later divided into three parts) seems to be intermediate in style between this group and the next.[45] It is the longest speech in the Documents, and is unusual in its extensive use of analogy.[46] Scholars since the Tang dynasty have noted the difficult language of the "Pan Geng" and the Zhou Announcement chapters.[ت] Citing the archaic language and worldview, Chinese scholars have argued for a Shang dynasty provenance for the "Pan Geng" chapters, with considerable editing and replacement of the vocabulary by Zhou dynasty authors accounting for the difference in language from Shang inscriptions.[47]

The chapters dealing with the legendary emperors, the Xia dynasty and the transition to Shang are very similar in language to such classics as The Mencius (late 4th century BC). They present idealized rulers, with the earlier political concerns subordinate to moral and cosmological theory, and are believed to be the products of philosophical schools of the late Warring States period.[42][45] Some chapters, particularly the "Tribute of Yu", may be as late as the Qin dynasty.[48][49]

Influence in the West

When Jesuit scholars prepared the first translations of Chinese Classics into Latin, they called the Shujing the "Book of Kings", making a parallel with the Books of Kings in the Old Testament. They saw Shang Di as the equivalent of the Christian God, and used passages from the Shujing in their commentaries on other works.[50]

Notable translations

  • Gaubil, Antoine (1770). Le Chou-king, un des livres sacrés des Chinois, qui renferme les fondements de leur ancienne histoire, les principes de leur gouvernement & de leur morale; ouvrage recueilli par Confucius [The Shūjīng, one of the Sacred Books of the Chinese, which contains the Foundations of their Ancient History, the Principles of their Government and their Morality; Material collected by Confucius] (in الفرنسية). Paris: N. M. Tillard.
  • Medhurst, W. H. (1846). Ancient China. The Shoo King or the Historical Classic. Shanghai: The Mission Press.
  • Legge, James (1865). The Chinese Classics, volume III: the Shoo King or the Book of Historical Documents. London: Trubner.; rpt. Hong Kong: Hong Kong University Press, 1960. (Full Chinese text with English translation using Legge's own romanization system, with extensive background and annotations.)
    • part 1: Prolegomena and chapters 1–26 (up to books of Shang)
    • part 2: chapters 27–58 (books of Zhou), indexes
  • Legge, James (1879). The Shû king; The religious portions of the Shih king; The Hsiâo king. Sacred Books of the East. Vol. 3. Oxford: Clarendon Press. Includes a minor revision of Legge's translation.
  • Couvreur, Séraphin (1897). Chou King, Les Annales de la Chine [Shujing, the Annals of China] (in الفرنسية). Hokkien: Mission Catholique. Reprinted (1999), Paris: You Feng.
  • Karlgren, Bernhard (1950). "The Book of Documents". Bulletin of the Museum of Far Eastern Antiquities. 22: 1–81. (New Text chapters only) Reprinted as a separate volume by Elanders in 1950.
  • Katō, Jōken 加藤常賢 (1964). Shin kobun Shōsho shūshaku 真古文尚書集釈 [Authentic 'Old Text' Shàngshū, with Collected Commentary] (in اليابانية). Tokyo: Meiji shoin.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
  • (in Mandarin Chinese) Qu, Wanli 屈萬里 (1969). Shàngshū jīnzhù jīnyì 尚書今注今譯 [The Book of Documents, with Modern Annotations and Translation]. Taipei: Taiwan shangwu yinshuguan.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
  • Waltham, Clae (1971). Shu ching: Book of History. A Modernized Edition of the Translation of James Legge. Chicago: Henry Regnery.
  • Ikeda, Suitoshi 池田末利 (1976). Shōsho 尚書 [Shàngshū] (in اليابانية). Tokyo: Shūeisha.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
  • Palmer, Martin; Ramsay, Jay; Finlay, Victoria (2014). The Most Venerable Book (Shang Shu) also known as the Shu Jing (The Classic of Chronicles). London: Penguin Books.

Notes

  1. ^ The *k-lˤeng (jing 經) appellation would not have been used until the Han dynasty, after the core Old Chinese period.
  2. ^ Ouyang Shangshu is Western Han scholar zh (Ouyang Gao)'s study of the Book of Documents.
  3. ^ Han Yu used the idiom 佶屈聱牙 (roughly meaning 'unflowing' and 'difficult to say') to describe the Zhou 'Announcements' and the Yin (Shang) 'Pan Geng'.

References

Citations

  1. ^ Baxter & Sagart (2014), pp. 327–378.
  2. ^ Hou Hanshu 後漢書. Taipei: Dingwen shuju. 1981. p. 79.2556.
  3. ^ Liu Qiyu 劉起釪 (2018). Shangshu xue shi 尚書學史 (2nd ed.). Zhonghua Shuju 中華書局. p. 7.
  4. ^ Yan Ruoqu. Guwen Shangshu shuzheng 古文尚書疏證. p. 2.59.
  5. ^ Allan (2012), pp. 548–549, 551.
  6. ^ Allan (2012), p. 550.
  7. ^ Nylan (2001), p. 127.
  8. ^ Lewis (1999), pp. 105–108.
  9. ^ Schaberg (2001), p. 78.
  10. ^ Nylan (2001), pp. 127–128.
  11. ^ Nylan (2001), p. 130.
  12. ^ أ ب ت ث Shaughnessy (1993), p. 381.
  13. ^ Nylan (1995), p. 26.
  14. ^ Liu Qiyü 劉起釘. (1996). Shangshu xue shi 尚書學史. Beijing: Zhonghua Shuju 中華書局. p. 153.
  15. ^ Nylan (1995), pp. 28–36.
  16. ^ Nylan (1995), p. 48.
  17. ^ Hanshu 漢書. pp. 36.1967-1970.
  18. ^ أ ب Brooks (2011), p. 87.
  19. ^ Wilkinson (2000), pp. 475–477.
  20. ^ أ ب ت Shaughnessy (1993), p. 383.
  21. ^ أ ب Shaughnessy (1993), pp. 376–377.
  22. ^ Elman (1983), pp. 206–213.
  23. ^ أ ب ت Liao (2001).
  24. ^ Shaughnessy (2006), pp. 56–58.
  25. ^ "First Research Results on Warring States Bamboo Strips Collected by Tsinghua University Released". Tsinghua University News. Tsinghua University. May 26, 2011. Archived from the original on 2011-07-25.
  26. ^ Li Rui 李銳 (2013). "清华简《傅说之命》研究". Shenzhen Daxue Xuebao. Shehui Kexueban. 深圳大学学报(人文社会科学版) Journal of Shenzhen University (Humanities & Social Sciences). 30 (6): 68–72.
  27. ^ Edward L. Shaughnessy (2020). "A Possible Lost Classic: The *She Ming, or *Command to She". T'oung Pao. 106.3–4: 266–308.
  28. ^ Allan (2011), p. 3.
  29. ^ Allan (2012), p. 552.
  30. ^ Shaughnessy (1993), p. 377.
  31. ^ 论5尚书6诰体的文化背景
  32. ^ Allan (2011), pp. 3–5.
  33. ^ Allan (2012), pp. 552–556.
  34. ^ Shaughnessy (1993), pp. 378–380.
  35. ^ Shaughnessy (1993), pp. 377–380.
  36. ^ Nylan (2001), pp. 133–135.
  37. ^ Shaughnessy (1999), p. 294.
  38. ^ أ ب ت Nylan (2001), p. 133.
  39. ^ Shaughnessy (1999), pp. 294–295.
  40. ^ Kern (2009), pp. 146, 182–188.
  41. ^ Vogelsang (2002), pp. 196–197.
  42. ^ أ ب Lewis (1999), p. 105.
  43. ^ Shaughnessy (1993), p. 380.
  44. ^ Nivison (2018), pp. 22–23, 27–28.
  45. ^ أ ب Nylan (2001), p. 134.
  46. ^ Shih (2013), pp. 818–819.
  47. ^ 範文瀾："《盤庚》三篇是無可懷疑的商朝遺文（篇中可能有訓詁改字）"
  48. ^ Nylan (2001), pp. 134, 158.
  49. ^ Shaughnessy (1993), p. 378.
  50. ^ Meynard, Thierry (2015). The Jesuit Reading of Confucius : The First Complete Translation of the Lunyu (1687) Published in the West. Leiden, Boston: Brill. p. 47. ISBN 978-90-04-28977-2.

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