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诸经注疏合刻兴起于南宋前期,《尔雅》《孝经》注疏本刊于元代,《仪礼》较为特殊,注疏合刻迟至明代始由陈凤梧完成。明正德年间陈凤梧编校《仪礼》经注本十七卷,经注、释文文本来源于朱子《仪礼经传通解》,参酌机复《仪礼图》、敖继公《仪礼集说》校订文字。嘉靖初陈凤梧以自己编校的《仪礼》经注本为基础,附入贾公彦疏文,编成《仪礼注疏》十七卷,刻于山东,是《仪礼》经注疏的首次合刻。陈凤梧注疏本是闽本、北监本、毛本《仪礼注疏》的共同祖本,对明清经书版本、校勘、经学史诸方面产生很大影响。长泽规矩也先生提出正德合刻《仪礼》注疏的假说,本文将对此加以考辨,并论证汪文盛本覆刻自陈凤梧本。
Since the beginning of the Southern Song Dynasty, the “Jingya” and “the Filial Piety” notes were published in the Yuan Dynasty. The “ceremonial ritual” is rather special. During the Ming Zhengde years, Chen Fengwu edits “Ritual” by the volume of 17 volumes, by the note, the text of the text from Zhu “Ritual through the communication solution,” the machine complex “Ritual map”, Ao Ji public Text. At the beginning of the Jiajing period, Chen Fengwu compiled the first volume of “Ritual Note Shu”, which was engraved in Shandong Province, on the basis of his own edition of “Rites of Ceremony”. . Chen Fengwu Note This book is a common ancestor of Min Ben, Beijian and Mao Yizhen, which exerted great influence on the versions, collation and history of the classics in the Ming and Qing Dynasties. Mr. Masanori Nagasawa also proposed the hypothesis of “ritual” annotation in Masanori, this article will examine this and prove that Wang Wen-sheng was inscribed on Chen Fong-wen.