Page 46 - 2019 October Fine Chinese Classical Paintings Hong Kong

TREASURE FROM THE PALACE–

AN IMPORTANT PRIVATE ASIAN COLLECTION LOT 2536 - 2538

重要亞洲私人珍藏清室瑰寶 拍品編號 2536 - 2538

2536

HONGLI (EMPEROR QIANLONG) 1711- 弘曆（乾隆帝） 御書《四德續論》原稿及
1799 再稿二張及御製詩《迴蹕至御園之作》手稿

MANUSCRIPTS OF SIDE XULUN (CONTINUED 水墨紙本 四折
DISCOURSE ON THE FOUR MORALITY) AND A
DRAFT OF IMPERIAL POEM 著錄
ink on paper, a set of five pieces
1. 《御製文三集》，見於《四庫全書‧集部》，清印
titled, and with Qianlong’s annotation in cinnabar ink 本，卷二，頁七。
various sizes 2. 《國朝宮史續編》，清印本，卷十四，頁五。
3. 《八旬萬壽盛典》，清印本，卷四，頁三至頁四，及
LITERATURE
卷三，頁十六。
1. Yuzhi wen san ji (Imperial proses, vol. 3), juan 2: ji, pp. 7
2. Guo chao gong shi xu bian (Sequel of the imperial house
and court history), juan 14, pp. 5
3. Baxun wanshou shengdian (The Grand Celebration of
Emperor Qianlong’s 80th Birthday), juan 4, pp. 3-4 & juan 3,
pp.16

HK$ 400,000-600,000
US$ 51,000-76,500

「皇子以下，兼賅伏讀」— 御書手稿《四得續論》

《四得續論》與《四得論》為乾隆帝於八旬壽誕之年所作之自贊，兩論旨在總結生平之輝煌成就。「四得」意為「位」、「祿」、「名」、
「壽」。《四得論》始於「位」，謂其皇位為天地所命、宗祖所授；「祿」則自贊九宇同仰、萬民共奉；「名」則曰其居九重之上，為百官
之首；而時年八十的乾隆帝，自然亦得「壽」。《四得續論》則引經據典，補前論不足，避訛誤之處，「戒後世之不務修其德，而徒慕四
得」，如引《易經》：「君子思不出其位」，解釋自己並非比肩聖賢，謂「位」並非皇位之意，而是居於職，競競業業以求十全，因德得「
位」；又如「祿」，論百官皆食祿，「盡其職乃可謂之得，其本均不出於修德也」。
本幅御書《四得續論》手稿及批註，即為乾隆帝著論本文之原稿。手稿之珍貴在於可一窺著作者之心路。批註中改易之句必有意義，或加例
論以證者，如加「王禹偁待漏院」例；或自謙委婉者，如加「紀身之鮮實德」句；或改變語氣者，如易「乎」適「哉」於「可不深思所以自
處乎」，避觀者誤感嘆為反詰之意；又或延伸深入議論者，如刪去「茲故續而論之」改為「前論切乎已；續論公天下，抑亦有所獨重者耳」
，強調《續論》有其獨重，非為衍生文章而已。
此外，四得二論於乾隆晚期具有可觀之影響力，時著述即有「著論自警，並以示群臣之獻詞頌者」句，可知乾隆帝對此文之重視非若一般御
製詩文，或有命抄本傳於世；并《八旬萬壽盛典》載：「皇子以下臣僚生監賡颺，恐後體製，兼賅伏讀御製《四得》兩論」句，可知兩文地
位之高，內文之重。

Side Lun (Discourse on the Four Morality) and Side Xulun (Continued Discourse on the Four Morality) were self-encomia that the Qianlong Emperor
composed on the occasion of his eightieth birthday. In these two texts, the emperor summarises the remarkable accomplishments of his life. The “Four
Morality” refers respectively to “position” , “reward” , “fame” and “longevity.”
This manuscript of Continued Discourse on the Four Morality is the original, autographical text brushed and marked by the Emperor himself. It is invalu-
able for us to glimpse into the emperor in his private being. Every edition seen here is purposeful and meaningful. By turns, the emperor elaborates
on or adds a supporting classical reference; shifts the wording in a self-deprecating direction; adds a tonal marker to avoid the reader’s misapprehen-
sion of emphasis as rhetorical question; and delves more deeply into an argument already made in the first Discourse, emphasising that the value of
the Continued Discourse as a new and independent intellectual contribution.
The two Discourses on the Four Morality were of immense significance during the late Qianlong period. As the emperor himself put it, “I wrote
the Discourses as a form of self-admonishment and also to show the various ministers who present their poetry and encomia.” It is clear that Qianlong
Emperor regarded the two Discourses more highly than the other poetry and essays that he wrote. According to official Qing records of the ceremonies
celebrating his eightieth birthday, “The princes and the officials and students below them all followed, reverentially composed their imitations, and simi-
larly bowed to read the emperor’s two Discourses on the Four Morality.” This shows the importance and far-reaching influence of the two texts.

44 SOTHEBY ’S FINE CLASSICAL CHINESE PAINTINGS