Page 210 - Christie's Important Chinese Works of Art, May 31 to June 1, 2023 Hong Kong

Emperor Jiaqing’s poems on Xu Ming Jing predominantly center around follow. Moreover, Emperor Jiaqing further delved into the interplay
the intimate interplay between moral development and effective between emptiness and substance, dark and light in his poems, as
governance. First of all, Emperor Jiaqing explained the specific exemplified in verses such as “Emptying the mind to perceive the true
meaning of Xu and Ming in his poem: “ To deal with things according substance; only in darkness can one see the light”; “Only by emptying
to circumstances, one must be rooted in one’s mind. To seek correct the mind can one observe the wonders and achieve great success; only
actions, one must have Xu (emptiness) and Ming (clarity). Emptiness by cultivating silence can one nurture inner brightness and discern
means emptying one’s mind to receive goodness. Clarity means many principles”; “To cultivate the mind, one must empty the mind
illuminating one’s virtue to renew oneself daily. This goes beyond and observe quietly to understand many principles. In darkness, one
Zhuangzi, Laozi, or Buddha who advocated emptiness and nothingness, can perceive the emotions of the masses and remove selfishness to be
or words of enlightenment. This is the ultimate state of emptiness and indifferent to praise or blame;” and “Cultivating the mind should be
clarity, which does not deviate from the purpose of the Great Learning done in a state of emptiness and tranquility, and one should respond
scripture. It is said that clarity of virtue leads to knowledge, and only to all things with insight and understanding.” The cultivation of one’s
after being settled can one be calm. This is the foundation of cultivating own mind in a tranquil and focused manner is essential to discerning
one’s nature. I think that if there is no disturbance in the middle, then truth from falsehood, comprehending the ways of the world, and
calmness will arise. If there is no obstruction in the middle, then refining one’s character. Not only that, Emperor Jiaqing utilised the
clarity will reach. This is how I encourage myself.” “Empty one’s mind interplay between emptiness and light to expound upon the correct
to receive goodness, illuminate one’s virtue to renew oneself daily” approach to managing the delicate balance between the public and
echoes the opening verse of the Confucian classic The Great Learning: the private, the state and the individual, advocating for the primacy
“The way of great learning is to illuminate one’s bright virtue, to love of the common good with verses such as “To pursue self-interest at
the people, and to rest in the highest good.” It’s about the cultivation the expense of the public good is heresy, for the public good takes
of the self through sincerity and virtuous conduct, followed by the precedence” and “Partiality breeds mediocrity, while the truly great
harmonisation of family and society, culminating in the just governance prioritise the needs of the people over their own”. It is necessary
of the nation and the peaceful coexistence of all. This is precisely the to prioritise the welfare of the nation and its people, practice self-
course of moral development that Emperor Jiaqing deemed essential to discipline and honesty, and cultivate empathy towards one’s fellow

已經初具規模，嘉慶皇帝遊覽了整個園區，並效仿乾隆皇帝 通觀嘉慶皇帝的這些虛明境詩作，其中的論述基本上都是圍
詠圓明園四十景之例，作《綺春園三十景》詩。其中第二十 繞著人的道德修養和治國理政之間的密切關係展開。首先，
三首即為「虛明境」，這也是「虛明境」宮殿首次見諸文獻記 嘉慶皇帝在詩中闡釋了虛和明的具體含義：「應機理事，本
載。此後的十幾年，嘉慶皇帝多次到此，寫下了十幾首關於「 于一心。欲求措正施行，非虛明不可。蓋虛者，虛此心以受
虛明境」詩作。通過這些詩作，我們可以瞭解到嘉慶皇帝命 善。明者，明其德以日新。固非若莊、老、佛氏之崇尚虛無，
名此處宮殿名稱的初衷，以及他在這裡的所思所想。嘉慶皇 空言明覺也。是虛明之極致，曾不出大學聖經之旨。所謂明
帝給自己的定位就是守成之君，在綺春園工程全部完成時， 得致知，由定而後能靜，為性功之始基。予以為中無憧擾，
特做《綺春園記》表明了這一思想：「人君御極，撫綏區夏， 則靜生。中無隔閡，則明至。所以自勉者如此。」虛此心以受
養心圖治，無欲為本。遠屏聲色貨利之邪徑，絕無好大喜功 善、明其德以日新，這是中國儒家經典《大學》開篇所講的「
之妄念。鄙求仙之荒誕，斥長生之瞽說。惟一念守成，兢兢業 大學之道，在明明德，在親民，在止於至善」的基本意涵，更
業，不敢暇逸。強勉敬勤庶幾，臻于小康之治。」因此，綺春 是嘉慶皇帝認為的遵循儒家正心—誠意—修身—齊家—治
園的修建絕不僅僅是為了燕游林泉佳境，而是敷育萬民的實 國—平天下的道德養成路徑的基礎。其次，嘉慶皇帝在詩中
際舉措，「予修葺斯園，皆因地建造，物給價，工給值，窮黎賴 更近一步論述了虛和實，晦和明關係，如「集虛斯得實，處
以謀食，所費皆出內帑，毫不取諸外庫，誠一舉而兩得矣。」 晦始觀明」、「集虛觀妙得大成，養晦涵明察眾理」、「養心
正因為此，嘉慶皇帝在為綺春園各殿命名時是有過通盤考慮 務集虛，靜觀明眾理。處晦洞群情，去私誰譽毀」、「養心在
的。僅就「虛明境」而言，他在後來的多首相關御製詩中都有 集虛，洞明應萬事」，只有培養本心，靜無雜念，才能明辨是
過不斷深入的闡發，使我們能夠通過這些詩作瞭解其「虛明 非，領悟天下大道，完善自己的品性。不但如此，嘉慶皇帝還
境」命名的真實意圖。 借助虛和明的關係，論述了如何正確處理公與私、國家與個

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