Lord Shan's Nine Plains

冯景Jun 2024

Rating 2.5

Word count: 3.3K words
Chapters: 11

Summary

Traditional Chinese thought has a long history and is highly original, inventive and literary. Early thought forms have distinctive features: religious theology, classical texts of Chinese medicine, ancient military strategy, Confucian, Daoist, Buddhist and Hundred Schools thought, feng shui and metaphysical learning, the Twenty-Four Histories, and local customs and gazetteers are all broad and profound. This series, “Essence of Chinese Classics: Original Texts,” preserves the appearance of the original books, with emphasis on preserving and transmitting traditional Chinese thought and culture. By reading the literary essence left by ancient sages, readers can cultivate their temperament and subtly appreciate the classics of Chinese learning.

Editor's review

Shan Gong Jiu Yuan is included in the series “Essence of Chinese Classics: Original Texts.” Its value lies not in offering new interpretations but in preserving the original books as far as possible, allowing readers to encounter traditional thought texts directly. The religious theology, classical texts of Chinese medicine, ancient military strategy, Confucian, Daoist, Buddhist and Hundred Schools thought, feng shui and metaphysical learning, Twenty-Four Histories, and local customs and gazetteers touched on in the book present the diversity of early thought forms. When reading, one may treat this book as an entry point into the original classics of Chinese learning rather than a systematic textbook; it is better suited to casual browsing and selective reading according to interest, so that one may experience the ancients’ ways of expression and intellectual concerns through the feel of the original language. For readers who wish to cultivate their temperament and understand the threads of traditional thought and culture, this book offers a relatively plain reading setting: slow reading, comparison, and note-taking. One caveat: preserving the appearance of the original books means that some expressions are distant from today’s reading habits, and readers should read with a awareness of verification and discrimination, not treating the contents as conclusions of modern disciplines.

Who it's for

A good fit for

General readers interested in the original classics of Chinese learning who wish to encounter traditional texts directly
Readers who enjoy slow reading and note-taking and selective reading of ancient thought materials according to interest
People who want to understand the diversity of traditional thought and culture and broaden their reading horizons
Readers who need a handy introductory reader to Chinese learning

Not a good fit for

Readers expecting systematic academic introductions or detailed modern annotation
People who hope to quickly acquire practical knowledge or clear conclusions
Beginners lacking patience with classical Chinese expression and traditional terminology

Reading tips

First browse the table of contents and choose the pieces that interest you; there is no need to proceed in order from beginning to end.
When you encounter unfamiliar terms, mark them as you go and look them up afterward, avoiding frequent interruptions to the reading rhythm.
Read only a short passage at a time, then summarize its main idea in your own words to test whether you have truly understood it.
Read alongside similar anthologies of Chinese learning and note the differences between the original appearance of the text and later edited editions.

版权信息
原命
原性
原情
原生
原死
原神
原怪
原怪二
原怪三
山公九原跋

FAQ

Is this book suitable for readers with no foundation in classical Chinese?

You can try it, but you need to adjust your expectations. The book preserves the original appearance of the text and does not provide sentence-by-sentence vernacular translation, so readers with weak classical Chinese will encounter obstacles. It is advisable to start with short pieces or familiar themes, use reference works to check terminology, and focus on experiencing the original expression rather than trying to understand everything in one reading.

The book covers a very wide range of content. In what order should I read it?

There is no need to insist on an order. You can start with the category that interests you most, such as military strategy, local customs and gazetteers, or pieces related to Confucianism and Daoism, and then gradually expand to other parts. Selective reading by interest makes it easier to maintain reading motivation and to appreciate the characteristics of different thought forms through comparison.

Do I need to take notes while reading this book?

Simple notes are recommended. You can record unfamiliar terms, impressive sentences, and your own questions, then review them together after reading. This preserves reading clues and also helps distinguish the original views from your personal understanding, avoiding treating the contents directly as modern conclusions.

Can this book replace a systematic textbook on Chinese learning?

It cannot fully replace one. Its purpose is to preserve the original appearance of the books and transmit traditional thought and culture, with emphasis on presenting the face of the original classics rather than providing systematic explanation and modern academic organization. If you want to build a complete knowledge framework, you will also need textbooks or courses with introductions and annotations.

This site is an index: you start “Search all sources” in your browser, and the entries it lists all point to third-party sites; please judge their availability yourself.

About the author

冯景 Author

Feng Jing is an author about whom little public information is available: details such as nationality, dates of birth and death, and educational background remain unclear. One work is known under this name, Shanjgong Jiuyuan (The Nine Origins of Lord Shan), which is classified under Eastern philosophy and serves as the main basis for understanding Feng Jing's writing. In terms of subject matter, the book touches on traditional thought and philosophical questions and appears inclined toward speculation built on classical themes. Stylistically, the text seems to emphasize conceptual analysis and reasoned argument rather than narrative exposition. Since only this one work is held in the collection, it is difficult to judge the author's overall body of work or intellectual development, and nothing is known about academic lineage or affiliation. For readers of Eastern philosophy, this work may serve as a case reference; a fuller assessment of the author's standing and influence must await further materials and works.