What is 'scripture'? _

The study of scriptures is divided into modern scriptures and ancient scriptures

The last master of modern literature and classics in my country is Kang Youwei

The last master of ancient literature and classics in my country was Zhang Taiyan

Classical Studies

One of the scholastic schools. As opposed to 'ancient scriptures'. Since the beginning of the Western Han Dynasty. Today, all the scriptures are written in the official script that was common in the Han Dynasty. Modern and ancient scriptures are different from each other in the form of scripts, characters, chapters, etc., as well as in the important names, systems, and explanations in the scriptures. Emperor Wu of the Han Dynasty adopted the suggestion of Dong Zhongshu, a master of modern literature and classics, and deposed the doctors of biography of the hundred schools of thought, and only established a doctor of the Five Classics, and set Confucianism in one. In the Han Dynasty, all the scriptures of the present text were evenly placed doctors, and they were very powerful. There are also branches in today's literature and classics, the fourteen doctors of the Eastern Han Dynasty, "Yi" has Shi, Meng, Liangqiu, and Jing's four families, "Shu" has Ouyang, Xiahou and Xiahou, "Poetry" has Lu, Qi, and Han three, "Li" has two Dai, and "Spring and Autumn Ram" has Yan and Yan. For example, the modern literature and classics of the Han Dynasty often made arguments for the politics, economy, and law of the time. After the Han Dynasty, it became increasingly weak. In the mid-to-late 18th century, Zhuang Cunhe, Zhuang Shuzu, Liu Fenglu, Song Xiangfeng and others of the Changzhou School discussed the modern literature and classics of the Western Han Dynasty. At the end of the Qing Dynasty, Liao Ping, Pi Xirui, Kang Youwei and others vigorously advocated the study of modern literature and scriptures, and prepared public opinion for the Wuxu Reform. Today's literature and classics take Confucius as a philosopher and political thinker, as the "ordained" and "Su Wang", advocate the "reform of the ancient system", and believe that the six classics are all made by Confucius. It is characterized by paying attention to the 'small words and great righteousness', expounding the scriptures and meanings in combination with reality, and has a relatively rich philosophical and political thought, but its shortcomings are attached to the scriptures, and even deifying Confucius and scriptures.

Ancient Classics

A school of scholarship that studies ancient scriptures in the study of scriptures. As opposed to "modern scriptures". The ancient scriptures refer to the Confucian scriptures before Qin Shi Huang unified China. During the burning of books by the First Emperor, the folk Confucian scholars buried some ancient scriptures, and in the early Han Dynasty, they were found one after another, such as the ancient scriptures collected by the king of Hejian with a lot of money in the time of Emperor Jing, and the ancient scriptures found by King Lu Gong from the wall of Confucius's former residence during the time of Emperor Wu. The kings and others were successively presented to the imperial court and hidden in the secret mansion. The modern scriptures refer to the scriptures and explanations that were recited by the old Confucian in the early Han Dynasty and passed down by word of mouth, and recorded by the disciples in the official books (modern texts) at that time. When he was in mourning, Liu Xin led the secretary of the school and found that the ancient scriptures were not only different from the doctor's books that were established at that time, but also some of the doctor's books were set to be the modern scriptures. He accused Jinwenjing of burning books for the Qin Dynasty, and the remnants were incomplete. Based on this, Liu Xin asked the ancient scriptures "Mao's Poems", "Zuo Chuan", and Yi "Li" to be a scholar. Due to the opposition of Dr. Taichang, Liu Xin left Kyoto. At the end of the Western Han Dynasty, Wang Mang wanted to usurp power and put forward the idea of "Wang Tian", to nationalize the land, and used the statement of the "Zhou Li" on the Jingtian system as the basis for the current theory. "Zhou Li" is an ancient scripture, and the status of ancient scriptures has been improved. During the reign of Emperor Ping, five doctors of ancient literature were established to confront modern literature and classics. At the beginning of the Eastern Han Dynasty, Liu Xiu used proverbs to consolidate his power, and after ascending the throne, he advocated modern and abolished ancient texts. The wind of the Wei Wei influenced the modern and ancient schools of Eastern Han Dynasty classics. After the middle of the century, ancient scriptures overwhelmed modern classics, and famous masters of ancient scriptures such as David Hong, Jia Kui, Ma Rong, Xu Shen, etc., won high-ranking officials with academics. Or there are thousands of disciples, and the power is extremely strong. Ancient literature and classics rebuke the delusion of modern literature and scriptures, and emphasize the importance of written exegesis in governing the scriptures. In order to accurately interpret the Confucian scriptures, scholars of ancient texts and scriptures have made profound studies on words, phonology, and exegesis, and put forward some valuable academic views, which have been written as works, such as Qi Xin's belief that the "Six Books" are the basic rules of Chinese character creation, Yang Xiong's "Dialects", and Xu Shen's "Shuowen Jie Zi", etc., all of which have a considerable degree of scientificity, and are still the key to understanding ancient cultural classics, and have been valued by scholars. At the end of the Eastern Han Dynasty, Zheng Xuan, a master of Confucianism, took ancient scriptures as his sect, and adopted the theory of modern texts, synthesized the two schools, and paid attention to the group scriptures, becoming the master of the Han Dynasty scriptures. In the Tang Dynasty, Taizong's edict made Kong Yingda, the son of the country, sacrifice wine, unified the northern and southern scriptures with different opinions, and wrote 180 volumes of the "Five Classics of Justice", so that the Ming scriptures and scholars abandoned the view of the gateway of modern and ancient texts, and came out of their own will. The Ming Dynasty was weakened and had few achievements. Until the Qing Dynasty, the methods used by Qianjia scholars were called "Sinology" and "Puxue", and both the Wu School, the Anhui School, and the Yangzhou School were close to the ancient literature and classics. However, the Changzhou School inherited the modern literature and classics of the Han Dynasty, based on the "Legend of the Ram" and the works of Dong Zhongshu, He Xiu and others, and expressed its own historical philosophy and political attitude by expounding Confucius's "small words and great righteousness", which influenced thinkers such as Gong Zizhen, Wei Yuan, and Kang Youwei. After the ancients, the controversy between the scriptures and the modern and ancient texts came to an end. However, as different methods of scholarship and different attitudes towards ancient ideological and cultural classics, the influence of ancient and modern classics has not ended.

The "subset of classics and history" is the classification of classics by ancient Chinese readers.

"Jing" refers to the dogmas of politics and religion, general ethics, and moral norms in ancient society, mainly Confucian classics, such as "Four Books and Five Classics", "Six Classics", "Thirteen Books", "White Tiger Pass", etc.

"History" refers to historical classics, such as "Historical Books", "Book of Han", "Chronicles of the Three Kingdoms", "Zizhi Tongjian", etc.

"Zi" refers to the study of all sons since the Spring and Autumn Period and the Warring States Period, such as "Xunzi", "Laozi", "Zhuangzi", "On Balance" and so on.

"Collection" refers to the works of ancient poetry and words, which are divided into general collections, anthologies, and special collections, such as "Yuefu Poetry Collection", "Ancient Poetry Collection", "Quantang Poems", "Ancient Literature Guanzhi", etc.

Ancient Chinese Etiquette Civilization No. 6

When it comes to Chinese etiquette culture, it is impossible not to mention the "Zhou Li", "Rites" and "Rites", which are commonly referred to as the "Three Rites". "Three Rites" is a theoretical form of ancient ritual and music culture, which has made the most authoritative record and explanation of etiquette and etiquette, and has the most far-reaching influence on the ritual system of all dynasties.

The Ideal Country Program of the Law of Man - "Zhou Li"

On the occasion of Emperor Jing and Emperor Wu of the Western Han Dynasty, Liu De, the king of Hejian, obtained a number of ancient books from the people, one of which was called "Zhou Guan", and the author was unknown. The original book should have six chapters, such as heavenly officials, earth officials, spring officials, summer officials, autumn officials, and winter officials. During Wang Mang's time, due to Liu Xin's invitation, "Zhou Guan" was listed as a scholar and renamed "Zhou Li". At the end of the Eastern Han Dynasty, Zheng Xuan, a master of scripture, made an excellent note for the "Zhou Li". Due to Zheng Xuan's high academic prestige, the "Zhou Rites" jumped to the top of the "Three Rites" and became one of the brilliant Confucian classics.

1. Gathering and litigating academic cases for thousands of years

"Zhou Li" is a work that expresses the plan of governing the country through the official system, and the content is extremely rich. The division of labor of the six officials in the "Zhou Li" is roughly as follows: the heavenly official is in charge of the court, the local official is in charge of civil affairs, the spring official is in charge of the clan, the summer official is in charge of the military, the autumn official is in charge of punishment, and the winter official is in charge of construction, which involves all aspects of social life, which is rare in ancient documents. The system of rituals recorded in the "Zhou Li" is the most systematic, including national ceremonies such as sacrifices, pilgrimages, feudal countries, hunting patrols, funerals, etc., as well as specific regulations such as the use of the tripod system, the music suspension system, the chariot riding system, the clothing system, the ritual jade system, etc., as well as the records of the grades, combinations, shapes, and degrees of various ritual vessels. Many of the systems are found only in this book, and are therefore especially valuable.

At the beginning of the publication of "Zhou Li", for unknown reasons, even some high-status Confucian scholars were hidden in the secret mansion without seeing them, and no one knew about them ever since. It was not until the time of Emperor Cheng of the Han Dynasty that Liu Xiang and Xin father and son rediscovered this book and recorded it in the documents in the school secretarial mansion. Liu Xin highly admired this book and believed that it was written by Zhou Gong and was 'the trace of Zhou Gong's peace'. At the beginning of the Eastern Han Dynasty, Liu Xin's disciple Du Zichun taught the study of "Zhou Li", Zheng Zhong, Jia Kui, Ma Rong and other Confucians all admired his words.

It is a pity that it is impossible to determine which dynasty or era it is such an important work. The title of this book is "Zhou Guan", and Liu Xin said that it was the official system of the Western Zhou Dynasty, but there is no direct proof in the book. What's even more troublesome is that the Confucian classics such as "Yi", "Poems", "Books", "Rituals", and "Spring and Autumn" established by scholars in the Western Han Dynasty all have a teacher-student relationship to examine, and the "Art and Literature Chronicles" and "Confucian Lin Biography" of the "Book of Han" have clear records and cannot be questioned. The "Zhou Li" was suddenly discovered in the Western Han Dynasty, and there was no clue to the award, and the pre-Qin literature did not mention this book, so the question of its authenticity and the age of the book has become a major public case that has been litigated for thousands of years. Scholars of the past dynasties have carried out a long-lasting debate for this reason, and at least six theories have been formed, including the Western Zhou theory, the Spring and Autumn theory, the Warring States theory, the Qin and Han dynasties, the early Han dynasty theory, and Wang Mang's hypocrisy. The ancient famous Confucian, as well as the modern Liang Qichao, Hu Shi, Gu Jiegang, Qian Mu, Qian Xuantong, Guo Moruo, Xu Fuguan, Du Guozhen, Yang Xiangkui and other famous scholars all intervened in this discussion, and the great influence can be seen.

As the opinion of the mainstream school, the ancient and the modern judge are like two ways. Most of the ancient scholars said that Liu Xin and Zheng Xuanzhi believed that it was the canon of the Duke of Zhou. Sun Yirang, a famous scholar of the Qing Dynasty, believes that the book "Zhou Li" is a canonical system since the Yellow Emperor and Zhuan Xuan, "considering the profits and losses, accumulating due to attacks, and collecting them in the civil and military affairs, and its great law in the world, Xianzhi is so" ("Zhou Rite Justice Preface"), which is the quintessence of the five emperors to Yao, Shun, Yu, Tang, Wen, Wu, and Zhou Gong's Jingshi Dafa. Ancient scholars regarded the five emperors and three generations as the world of the Holy Ming and the extreme of governance, and then the world of decline. The Duke of Zhou is the culmination of the five emperors and three generations, and it is very natural for the ancients to attribute the copyright of the "Zhou Li" to the Duke of Zhou.

Most modern scholars oppose this view of history of the ancients. Judging from the literature, it is more concentrated to record that the pre-Qin official system has the "Zhou Guan" chapter of the "Shangshu" and the "Imperial System" chapter of the "Xunzi", and the "Zhou Guan" has died out. At first, some people thought that the original name of "Zhou Li" was "Zhou Guan", which should be the "Zhou Guan" chapter of "Shangshu". However, each of the 28 articles in the "Book of Shang" is only 1 or 2,000 words, while the "Zhou Li" has more than 40,000 words, which does not seem to be one of them at all. The official system recorded in "Xunzi Wang System" can generally reflect the degree of development of the official system of the countries in the late Warring States period, but there are only more than 70 official names in total, about one-fifth of the "Zhou Li", and there is no six-official system like "Zhou Li". There are many records of Eastern Zhou officials in the Spring and Autumn, Zuo Chuan, and Chinese, but no country has the same official system as the Zhou Li. In each period from the Western Zhou Dynasty to the Western Han Dynasty, a number of official names can be found that are the same as those of the Zhou Li, but no one can identify a dynasty or a princely state that is consistent with the official system of the Zhou Li.

On the basis of philological research, modern scholars supplemented it with paleography, antiquities, archaeology and other means to conduct more extensive and in-depth research on the Zhou Li. At present, most scholars believe that the book was written later, around the late Warring States period. There are also many scholars who hold other opinions, and there is a lot of heated argument among themselves. The essence of the controversy is the understanding of ancient society, that is, what kind of society is described in the "Zhou Li". Which part of its thousand-year history is comparable to that of the Western Zhou Dynasty, the Spring and Autumn Period, the Warring States Period, the Qin Dynasty, and the Western Han Dynasty? Due to the complexity of the issues involved, the question of the date of the writing of the "Zhou Li" has not yet been determined.

2. Idealized national canonization

The "Zhou Li" shows a perfect state system, where everything in the country is orderly and philosophical. After the third reading, it makes people feel that they are 'ruling the world like the palm of their fingers'. For example, the administrative plan of the country has the following formulations:

Countries. The choice of the location of the national capital of the "Zhou Li" was determined through the 'Tugui'. "Zhou Li, Da Zongbo" cloud:

Measure the depth of the soil with the method of Tugui, and the sun scene (shadow) in order to seek the middle of the earth. …… The scenery (shadow) of the sun has five inches, which is said to be in the place: the place where heaven and earth meet, the place where the four times meet, the place where the wind and rain meet, and the place where yin and yang meet. However, all things are Fu'an, which is to build a kingdom, and to control its square for thousands of miles and seal it.

Tugui is a tool for measuring the length of the sun's shadow. The so-called 'depth measurement' is to measure the length of the sun's shadow displayed by Tugui to find the place that is not east, west, south, or north, that is, 'in the middle of the earth'. On the day of the summer solstice, the shadow length of the soil here is one foot five inches. The reason for this choice is that the 'middle of the earth' is the intersection of heaven and earth, the four seasons, wind and rain, and yin and yang, that is, the center of the harmony of yin and yang in the universe.

Jiugi.

"Zhou Li" uses Tugui to measure the sun and shadow, and builds a royal city in the ground, which is not only the need of philosophical allegory, but also the need of 'body and country and economy'. The king divided the country into the wilderness and the wild land, both centered on the royal city. For example, Wangji, which is thousands of miles away, was established with Wangcheng as the center. In addition to Wanggi, there is the so-called 'Jiugi'. "Zhou Li, Xia Guan, Da Sima" cloud:

Fang Qianli is called Guogi, 500 li outside is called Hougi, 500 li is called Diangi, 500 li is called Nangi, 500 li is called Caigi, 500 li is called Weigi, 500 li is called Mangi, 500 li is called Yigi, 500 li is called Zhengi, and 500 li is called Fangi.

It can be seen that the distribution of Jiugi is centered on Wanggi, which is thousands of miles away, and the land of 5,000 miles outside it is divided into nine layers, such as Hougi, Diangi, Nangi, Caigi, Weigi, Mangi, Yigi, Zhengi, and Fangi. The interval between the adjacent rivers is 500 li. In the "Book of Shang", there are indeed names such as Hou, Dian, Nan, Wei, Cai and other foreign clothes, but there is no distribution that resembles concentric circles.

Residents' organizations. There are two types of resident organizations in the "Zhou Li": the suburbs outside the national capital are called townships, and the suburbs are called Sui. The countryside is subdivided into five levels of administrative organizations: state, party, clan, Lu and Bi. It was subdivided into five levels of administrative organizations, including neighborhood, li, yu, contempt, and county. According to the records of the local officials, such as "Da Situ" and "Sui Ren", the composition of the households in the township and Sui is as follows:

One ratio: 5 One neighbor: 5

Yilu: 25 Yili: 25

Family: 100 Family: 100 families

One party: 500 One disdain: 500

One state: 2,500 One county: 2,500

One Township: 12,500 One Sui: 12,500

The organization at all levels of the township and Sui is extremely neat. In addition, the number of townships and sui is six. The number of inhabitants of Liuxiang and Liusui seems to coincide, and there is neither deficiency nor envy. What should I do if there is a natural or man-made disaster and the number of households changes and the above requirements cannot be met? The "Rites of the Week" does not mention it.

Farmland Planning The planning of "Zhouli" for 'wild' farmland is also uniform. "Diguan Suiren" cloud:

Where the wilderness is governed, there is a way between the husbands, and then there is a path; There is a ditch in the ten, and there is a ditch in the ditch; The centurion has a smudge, and there is a coating on the stub; There is a thousand husbands, and there is a way on the mud; Wanfu has a river, and there is a road on the river to reach Yugi.

Two systems are documented here, one is the farmland system and the other is the ditch system. The farmland is based on the 'husband', and one husband receives 100 acres of land. There is a canal called 'Sui' between Futian and Futian, and there is a road called 'Jing'. Between every ten fields, there is a ditch called a ditch, and there is a road called a ditch in the ditch. Between the fields of each centurion, there is a canal called 'Hu', and there is a road called 'Tu' on the mud. Between the fields of each thousand fu, there is a canal called 'Hu', and there is a road called 'Dao' on the mud. There is a canal called the river between the fields of each manfu, and there is a road called the road on the river. So accessible to Wangji.

It should be pointed out that the above-mentioned ditch and road system have strict regulations. According to Zheng Xuan's note, it is two feet wide and two feet deep; ditch, four feet wide and four feet deep; 洫, eight feet wide and eight feet deep; Hu, two wide and two deep. The width of the road on the ditch can be passed by cattle and horses, the road can be passed by large cars (the track is six feet wide), the tu can be passed by one car (the track is eight feet wide), the road can be passed by two cars, and the road can be passed by three cars.

Based on the above examples, it is not difficult to find that the system of the "Zhou Li" has quite an idealized element. The establishment of the national capital in the 'middle of the earth' is very theoretically colorful, and in practice it is not operable. The uniform Jiugi system, the residents' organization, and the ditch and road system were not realized in ancient China, even in the ****** era of moving mountains and reclaiming the sea. Therefore, we say that "Zhou Li" is the blueprint of the ideal country.

3. The ideological core of human law

The intention of the author of "Zhou Li" is not to record the canonical system of a certain dynasty and a certain generation, but to legislate for thousands of generations. The author hopes to express his philosophical reflections on society and the relationship between heaven and man through this book, and the layout of the whole book is influenced by this.

According to Confucianism, both man and society are nothing more than copies of the spirit of nature. During the Warring States Period, the idea of yin and yang and the five elements flourished, and the academic circles prevailed in the style of man and heaven, emphasizing the connection between man and nature, and advocating that social organizations imitate the laws of nature. The author of "Zhou Li" is an active practitioner of the idea of 'using man to rule heaven'.

"Zhou Li" is based on six articles, including heavenly officials, earth officials, spring officials, summer officials, and winter officials. Heaven, earth, spring, summer, autumn and winter are the four directions of heaven and earth, which is what the ancients called the universe. According to the author's arrangement, each secretary commands sixty official positions. Therefore, the total number of officials in the six kings is three hundred and sixty. As we all know, 360 is the degree of the week. "Zhou Li" was originally called "Zhou Guan", and there were many speculations about the origin of this title. In the author's opinion, the so-called "Zhou Guan" actually means "Zhou Tian's official". The author's use of 'Zhou Guan' as the title of the book alludes to the cosmic framework of the book and the layout of the degrees of Zhou Tian, as well as the principle of 'using people to govern the heavens'. Subsequently, Liu Xin renamed "Zhou Guan" to "Zhou Li", although there was an intention to elevate his status, but it distorted the author's original intention.

In the traditional concept of Confucianism, yin and yang are the most basic pair of philosophical categories, and everything in the world is either yin or yang. The author of "Zhou Li" fully applied this concept, which originally belonged to the ideological field, to the level of political mechanism. The yin and yang in "Zhou Li" are almost everywhere. "Heavenly Officials: Inner Ministers" said that government decrees have yang orders and yin orders; "Tianguan Neizai" said that etiquette has yang rites and yin rites; "The Diguan Shepherd" said that the sacrifice has yang rituals, yin rituals and so on. The layout of 'facing the back market' and 'left ancestor and right society' in Wangcheng is also the embodiment of yin and yang thought. The south is yang, so the Son of Heaven listens to the court in the south; The north is yin, so the queen governs the city in the north. The left is yang, which is humane, so the ancestral temple is on the left; The right is yin, which is the respect of the authentic place, so the community is on the right. As mentioned earlier, the location of the royal city of "Zhou Li" is also in the yin and yang. Therefore, Mr. Qian Mu said that "Zhou Li" "turns the whole universe and all life into yin and yang spouses" ("Examination of the Times of Zhou Guan's Writings").

The Warring States period was also an era when the Five Elements Thought prevailed. Yin and yang rub against each other, giving rise to the five elements of metal, wood, water, fire, and earth. Everything in the world has to be incorporated into the system with the five elements as the intersperse, such as the five directions in the southeast, northwest, and middle, the five tones such as the palace and the Shangjiao, the five colors such as blue, red, white, black, and yellow, and the five flavors such as sour, bitter, bitter, salty, and sweet, and so on. The idea of the five elements is also important in the "Zhou Li". In the major national sacrifices of the "Zhou Li", the local officials are offered cattle animals, spring officials are rewarded with chicken animals, summer officials are rewarded with sheep animals, autumn officials are offered dog animals, and winter officials are offered pig animals. As we all know, in the Five Elements system, chickens are wood animals, sheep are fire animals, dogs are gold animals, pigs are water animals, and cattle are earth animals. The five animals enshrined in the five senses of "Zhou Li" are completely consistent with the correspondence between the five animals and the five parties in the Five Elements Thought, and have an obvious idea of the five elements like the elephant. Echoing this, the local officials have the post of 'cattle man', the spring official has the post of 'chicken man', the summer official has the post of 'sheep man', the autumn official has the post of 'dog man', and the winter official has the post of 'dog man'.

To sum up, "Zhou Li" is a blueprint for an ideal country based on human law. In this way, it does not mean that there is no pre-Qin ritual system in the "Zhou Li". On the contrary, the author has absorbed a lot of historical materials from previous generations, but instead of simply transferring them, he has made some modifications according to his philosophical ideas, and then combined them with the author's innovative materials to form a new system.

The ideological system contained in the "Zhou Li" has obvious characteristics of the times. In the Warring States Period, hundreds of schools of thought contended, each family was a domain, "Yi" family words yin and yang but not the five elements, "Hong Fan" said five elements but not yin and yang; Confucianism ridicules the rule of law, while Legalism ridicules Confucianism. Yin and Yang and the Five Elements are combined through Zou Yanfang; Confucianism and law are blended through Xunzi. The combination of Confucianism, law, yin and yang, and the five elements originated in the "Lü's Spring and Autumn Period" at the end of the Warring States Period. "Zhou Li" takes Confucianism as the backbone, integrates the law, yin and yang, and the five elements, showing the characteristics of 'pluralism and unity'. Its degree of refinement exceeds that of "Lü's Spring and Autumn", so it is possible that its writing date is after "Lü's Spring and Autumn" and as late as the beginning of the Western Han Dynasty.

5. Academics and therapeutics

The book "Zhou Li" is large and thoughtful, and it is all-encompassing in scholarship and treatment, so it has been valued by scholars of all generations, and the later Confucians sighed that "non-sages cannot do it", which is not nonsense.

The so-called 'academic' means that the book has always been the focus of the controversy between modern and ancient texts. The scriptures of the Han Dynasty were called 'Jinwenjing' written in the official scripts that were in use at that time, and the ancient texts written in the ancient documents of the Six Kingdoms were called 'Guwenjing'. In the early Han Dynasty, most of the documents found in the wall of Confucius's mansion and those obtained from the people were ancient scriptures, and those that stood on the scholars were all modern scriptures. The records of the modern scriptures and the ancient scriptures are not consistent, so the two sides sometimes argue. The ancient literature of the Han Dynasty was dominated by the "Zhou Li", and the modern literature is dominated by the "Book of Rites and the Imperial System". For this reason, "Zhou Li" has often become the focus of debates, and its teaching is unclear, and it has been repeatedly criticized by modern writers, such as the famous scripture teacher He Xiu, who degraded it as "the book of conspiracy of the six countries"; Kang Youwei's "Xinxue Apocryphal Scripture Examination" accused it of being forged by Liu Xin when Wang Mang usurped the Han Dynasty. On the contrary, those who praise it, such as Liu Xin and Zheng Xuan, praised it as 'the canon of Zhou Gong'.

Despite this, the "Zhou Li" is still valued by scholars of all ages. The Tang people wrote the 'Nine Classics', and the best of them was Jia Gongyan's "Zhou Lishu", which was appreciated by Zhu Xi. Qing Confucianism made a new sparse for the "Thirteen Classics", and Sun Yirang's "Zhou Li Justice" was the first to be crowned, and there is no one who has surpassed it so far. The various inquiries made by scholars of all ages around the authenticity of the "Zhou Li" are even more extensive.

The so-called governance technique means that "Zhou Li", as a program for governing the country, has become a model for politicians of all dynasties. The ancients said that it must be called three generations, and the three generations of Ying are in Zhou. The ancients firmly believed that the "Zhou Li" came from the Duke of Zhou, and the perfect official system and rich governing ideas in the book became an inexhaustible humanities for emperors and literati.

Many of the rituals of the "Zhou Li" have influenced hundreds of generations. For example, the 'three provinces and six ministries system' implemented from the Sui Dynasty, the 'six departments' are modeled after the 'six officials' of the "Zhou Li". In the Tang Dynasty, the names of the six departments were designated as officials, households, rites, soldiers, criminals, and workers, as the main body of the central bureaucracy, which were followed by later generations and continued to be used until the fall of the Qing Dynasty. The revision of the canonical system in previous dynasties, such as the Tang Dynasty's "Kaiyuan Six Classics", the Song Dynasty's "Kaibao Tongli", and the Ming Dynasty's "Daming Collection Ceremony", etc., are also based on the "Zhou Li" and are made by considering profits and losses.

Another example is the capital city pattern of 'left ancestors and right societies, facing the back market', which has become a model for the emperors of all dynasties. However, most of the capitals of previous dynasties follow the old sites of the previous dynasties, so its pattern is difficult to refresh. When Kublai Khan, the first ancestor of the Yuan Dynasty, established the capital of the Yuan Dynasty in Beijing, he was able to re-plan near Shangjing in Jin, and used the "Zhou Li" as a model to establish a pattern facing the future market and the left ancestor and the right society. Later, the Ming and Qing dynasties not only continued to use it, but also imitated the "Zhou Li" to build the Temple of Heaven, the Temple of Earth, the Temple of the Sun, the Temple of the Moon, the Temple of the Ancestors, etc., forming today's layout. Seoul in North Korea also has the pattern of facing the Houshi and the left ancestor and the right society, which is a model for overseas to build the capital according to the "Zhou Li".

The book "Zhou Li" contains a wealth of ideas for governing the country, and the "Heavenly Officials" are summarized as "Six Classics", "Eight Laws", "Eight Rules", "Eight Handles", "Eight Unifications", "Nine Positions", "Nine Fu", "Nine Styles", "Nine Tributes", "Nine Liang" and other ten major laws, and further elaborated in the narration of local officials, spring officials, summer officials, and autumn officials, which are detailed and rigorous, and have a profound impact on the promotion of administrative management ideas in later generations.

"Zhou Li" adopts the policy of integrating Confucianism and law, and virtue and punishment for officials and ordinary people, which not only shows quite mature political thinking, but also has the management skills to control hundreds of officials. The measures for the management of the treasury and its assets are strict and meticulous, and they are mutually restrictive, which embodies superb operational wisdom. There are many systems in the book that are still alive and can be used for reference.

Whenever there is a major change in history, there are many people who take the "Zhou Li" as an important ideological resource and look for the ideological weapon of changing the law or reform, such as Wang Mang's reform in the Western Han Dynasty, Yuwen Zhou Revolution in the Six Dynasties, Wang Anshi in the Northern Song Dynasty, etc., all of which take the "Zhou Li" as the guideline. At the end of the Qing Dynasty, external troubles and internal worries were pressing, and in order to save the declining situation, Sun Yi made "Zhou Officials and Political Leaders", proving that the way of governing the country contained in "Zhou Li" was no less than that of the West. Ding Ruoyong, a famous scholar in the late Joseon Dynasty, once wrote a 300,000-word "Jing Shi Shi Biao", advocating the use of "Zhou Li" to reform the political system of North Korea.

It is impossible for any utopian to detach himself from reality to sketch a blueprint for an ideal country, and the same is true for "Zhou Li", in which the author uses a large amount of historical material to fill in the idealized framework. However, the author often processed and modified it according to his needs, which is something that must be paid attention to when reading "Zhou Li", which is also the complexity of this book.