Since the times of Yao, Shun, Xia, Shang, and Zhou dynasties, the wise and virtuous have always attached great importance to written texts. Among these, the Five Classics and the Four Books hold the highest esteem.
Throughout history, there have been countless scholars and commentaries on these texts. From the Qin and Han dynasties onwards, discussions and debates on these texts have been conditioned by the times, aiming to correct errors, rectify misconceptions, and offer solutions to problems. If one looks at the elegance of the language and the beauty of the rhetoric, the ancients have already established their positions, and I dare not say anything more. However, it is common for scholars to be biased towards certain schools of thought or to indulge in empty debates, often neglecting the true essence of the Way of Kings.
As a child, I enjoyed reading, but I was mainly focused on the superficial aspects of literature and the practical applications of military strategy. In the 35th year of Kangxi, when the threat from the Tian Shan region arose, I personally donned armor and led tens of thousands of soldiers deep into the barren sands and waterless deserts, commanding them to victory against the enemy. In less than a hundred days, we returned in triumph. Yet, I later realized the limitations of military prowess and questioned whether it was truly sustainable. Great leaders like Qin Shi Huang and Han Wu relied on their ambition for conquest, but sometimes their desire for victory led to their downfall. Isn't this the result of prioritizing glory over harmony and sharing the same path as chaos?
Thus, I spent day and night pondering the distant past and examining the teachings of the ancient kings. I delved deeply into the classics and histories, and over the course of several decades, I came to appreciate the solid foundation of the Song Confucians. Although the theories of Dong Zhongshu from the Han dynasty and Han Yu from the Tang dynasty also possessed the principles of the natural order, they could not reach the profound source of Kongzi and Mengzi. When it came to Shao Yong, who playfully explored the metaphysics of the Yellow River and the Luo River diagrams and the mysteries of pre- and post-heaven, his texts, while not exhaustive, still revealed the underlying principles.
Zhou Dunyi's explanations of the concepts of Wuji and Taiji have been widely taught and transmitted since ancient times, just as stars are fixed in the sky, maintaining their positions without falling. The brilliance of the wind and the moon is immeasurable, and the spiritual cultivation of Cheng Hao and Cheng Yi is like the virtue that permeates heaven and earth. The principles of filial piety and loyalty to the sovereign have already been extensively recited by previous Confucians.
Zhu Xi, however, brought the teachings of the ancients to a pinnacle and revived the scholarship that had been lost for thousands of years. He established definitive principles for countless generations, exhaustively exploring the principles of knowledge and self-examination.
In his commentary on the Great Learning, he presents a logical progression from the pursuit of knowledge to the attainment of a peaceful world, and from the cultivation of virtue to the realization of the highest good. There is no aspect of his work that does not enlighten later generations. In the midst of fragmented and incomplete texts, his five chapters provide clarity and coherence. Even if the sages were to return, they could not surpass his achievements. In discussing the Doctrine of the Mean, his explanations reveal the principles of balance and moderation, and his insights into the nature of things reach depths that previous sages could not attain. In his commentaries on the Discussions and the Mengzi, he examines each passage thoroughly, revealing the inner virtues and outer kingship that lie at the heart of the Confucian Way. This understanding is critical for all people, not just a trivial matter.
As for the Five Classics, Zhu Xi derives their meanings from the texts themselves, presenting clear, harmonious, and balanced interpretations that do not trivialize the sacredness of the original works as some later scholars have done.
His sincerity in serving the sovereign and loving the country, his reverence in action and speech, and his profound insights into the moral order of the universe, all embody the rightness qi of heaven and earth and the Great Way of the cosmos. Through reading his works and examining his principles, I have come to realize that it is impossible to understand the profound relationship between heaven and man, to govern the myriad states from the imperial seat, to implement benevolent policies throughout the world, or to unite the internal and external aspects of the empire without his guidance.
Having studied for fifty years, I have come to recognize the importance of Zhu Xi's lifetime achievements. Despite my own humble background and lack of literary refinement, I have collected every passage and character related to Zhu Xi from various texts. I have entrusted Grand Scholar Xiong Cili and Li Guangdi, who have long been dedicated to the study of Neo-Confucianism, with the task of compiling these materials into a comprehensive work, the Complete Works of Zhu Xi. I hope that through diligent study, we may avoid errors and encourage one another to fulfill our responsibilities as rulers and subjects.
For five hundred years, there has been no debate over the right and wrong of Zhu Xi's teachings, and every person with blood and breath has revered and followed them. My own education has been devoted to the governance of the empire, not the leisurely contemplation of scholars. Now, as I compile the works of Zhu Xi, I fear that future generations may use them to build their own reputations rather than to truly understand their significance. Therefore, I respectfully present these works without adding my own views or engaging in unnecessary debates.
Throughout the Yuan and Ming dynasties, and into our own Qing dynasty, commentators and lecturers have not strayed from Zhu Xi's teachings, but rather, have expressed their own insights. Occasionally, however, they have introduced inconsistencies and inadvertently tarnished the original intentions of the Song Confucians. Considering the vastness of our empire and the diversity of its people, it is vital that we take these matters seriously.
To win the hearts of the people through strategy and cunning is like carrying Mount Tai and crossing the North Sea – a difficult and precarious endeavor. However, by adhering to the principles of impartiality, benevolence, rightness, maturity, and trustworthiness, we can draw closer to our goal. To those who study these texts, please understand that my intention is not to indulge in empty words, but to seek the ultimate truth; not to criticize others, but to examine myself; to pursue the Way of Heaven and fulfill my human responsibilities; to preserve what is right and rectify what is wrong. As for the outcome, only time will tell.