Contents: Hu Wenmu zazhu 胡文穆雜著 / Hu Guang zhuan 胡廣撰. Lanyan changyu 讕言長語 / Cao An zhuan 曹安撰. Yinjingjun 蟫精雋 / Xu Boling 徐伯齡. Zhenze changyu 震澤長語 / Wang Ao zhuan 王鏊撰. Jingguan suoyan 井觀瑣言 / Zheng Yuan zhuan 鄭瑗撰. Nanyuan manlu 南園漫錄 / Zhang Zhichun zhuan 張之淳撰. Yuhang zalu 雨航雜錄 / Feng Shike zhuan 馮時可撰. Cai Qin lu 採芹錄 / Xu Sanchong zhuan 徐三重撰. Huachanshi suibi 畫禪室隨筆 / Dong Qichang zhuan 董其昌撰. Liuyanzhai biji 六硏齋筆記, erbi 二筆, sanbi 三筆 / Li Rihua zhuan 李日華撰. Wuli xiaoshi 物理小識 / Fang Yizhi zhuan 方以智撰.

“....Xingli daquan shu (Great Compendium on Human Nature and Principle, compiled by Hu Kuang in 1415), a 70-chapter classified collection of writings and conversations of the Cheng-Zhu school, covering the Song and Yuan dynasties (960-1368).....It was these thinkers, dominated by Zhu Xi (1130-1200), whose ideas were the basis of the civil service examinations from the 14th century to the early 20th, and who therefore exerted tremendous influence over intellectual life in China (including those who rejected their ideas) for roughly 700 years.”—Cf. Joseph A. Adler, Varieties of Spiritual Experience: Shen in Neo-Confucian Discourse.
See also Peter K. Bol, Neo-Confucianism and Local Society, 12th -16th century.

“.... Xingli daquan shu (Great Compendium on Human Nature and Principle, compiled by Hu Kuang in 1415), a 70-chapter classified collection of writings and conversations of the Cheng-Zhu school, covering the Song and Yuan dynasties (960-1368).....It was these thinkers, dominated by Zhu Xi (1130-1200), whose ideas were the basis of the civil service examinations from the 14th century to the early 20th, and who therefore exerted tremendous influence over intellectual life in China (including those who rejected their ideas) for roughly 700 years.”—Cf. Joseph A. Adler, Varieties of Spiritual Experience: Shen in Neo-Confucian Discourse.
See also Peter K. Bol, Neo-Confucianism and Local Society, 12th -16th century.

Online at Internet Archive.
Local access dig.pdf. [Xingli daquan shu (Folder)]

There are ten columns to each half folio with twenty characters to each column in the main text and nineteen characters in the commentary. Annotations are given in smaller type and in double lines. Headings are given on the top margin. The title of the book is given in the middle of each folio. The number of the juan and the number of the folio are given below the fish-tail.
Folio 1 of each juan gives the title of the book and the number of the juan; the same details are repeated at the end of each juan. At the end of each juan there is an inscription: 新安吳勉學重梓 (Second revision by Wu Mianxue of Xin’an).
Since the first ce is missing in our collection, we have no way of identifying this edition. But from the catalogue of Courant we know that the Xingli da quanshu owned by the Bibliothèque Nationale (Paris) is the same as our edition, see Courant 3329–3332: “Réédition gravée à la salle Oen tchhou [文樞堂 ] par les soins de Li Kieou oo, revue par Oou Mien hio, de Sin ‘an, avec une notice de 1597.” Kieou oo is Jiuwo 九我, the zi of Li Tingji 李廷機 (a native of Jinjiang 晉江, Fujian, cf. Jap-Sin II, 88 and Jap-Sin I, 137). The name Oou Mien hio is Wu Mianxue 吳勉學, whose name is found at the end of each juan (see above). Hence we may conclude that our edition is a Ming edition.

For a description of the 1597 edition by the Shiguzhai 師古齋 of Wu Mianxue, reprinted by the Wenshutang of Wu Guiyu 吳桂宇, see Wang 1983, p. 228. Next to a copy of the 1516 and of the 1560 edition (both twenty ce) the Naikaku Bunko owns a Ming edition of this book as revised by Li Tingji (twenty-four ce), see NBC, p. 173.

Cf. Wylie, pp. 85–86:

The term 性理 Sing lè as a designation of mental philosophy was first used by 陳淳 Ch’în Chun [1153–1217], one of Choo He [Zhu Xi]’s disciples, in the 性理字義 Sing lè tszè i and afterwards by 熊節 Heung Kang-tá [Xiong Jie, fl. 1200] in a work entitled 性理群書 Sing lé k’eun shoo. From this time, the term became established, and numerous works were issued illustrating and developing the doctrines of the school of Choo [Zhu Xi]. The third emperor of the Ming dynasty [Yongle] had a collection made of all the principal writings of this character, which was published in 1415, with the title 性理群書 Sing lé tá tseûen shoo in 70 books, embracing the writings of 120 scholars . . . . The object of this voluminous compilation being to embody the views of all the authors who had written on the several subjects embraced, there was necessarily a great deal of repetition, and many discrepancies, one part with another. During the 18th century, when much attention was being devoted to the national literature, this collection was submitted to a thorough revision, and the 70 books were reduced to the compass of 12 by an imperial commission, and published with the title Sing lé tsing é 性理精義, in which the above noticed defects are rectified, and the essence of the doctrine given in a more convenient form.

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 400-401.