[Volumes compiled by P.J. Ivanhoe, et al. Programmer, Margaret Waters].
Copyright date 1978 (t.p. dated 1979). Some vols. issued in combined no.

1. A Concordance to Chu Hsi "Ta hsueh chang chü" ; A Concordance to Chu Hsi "Chung yung chang chü" -- 2. A Concordance to Wang Yang-ming "Ch'uan hsi lu" : text -- 3. A Concordance to Wang Yang-ming "Chuan hsi lu" : concordance ; A Concordance to Wang Yang-ming "Ta Hsueh wen" -- 4. A Concordance to Tai Chen "Yuan shan" ; A Concordance to Tai Chen "Meng Tzu tzu i shu cheng".
Zhu Xi 朱熹, 1130-1200. Daxue zhangju 大學章句 ; Zhongyong zhangju 中庸章句 ; Wang Yangming 王陽明, 1472-1529. Chuanxilu 傳習錄 ; Daxue wen 大學問 Dai Zhen 戴震, 1724-1777. Yuanshan 原善 ; Mengzi ziyi shuzheng 孟子字義疏證.

Wang Yangming quanji 王陽明全集 / Xu Ai, Qian Dehong dengji 徐愛, 錢德洪等輯.
Photo-offset reprint of edition published in Shanghai, 1928.
Orginally printed Jiaqing 2 (1798) 嘉慶二年原版.
民國53 [1964].

Updated by Liang Zhangzhen.

“....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.

Yuzuan Xingli jingyi 御纂性理精義 : [十二卷]  /  [Li Guangdi xiu 李光地修].

清光緖甲辰[30年, 1904] 內封背頁鐫"光緖甲辰年鴻寶齋石印.
框10.6x6.9公分, 12行32字, 小字雙行同. 白口, 四周雙邊, 單黑魚尾. 版心上鐫書名, 中鐫卷次卷名, 下鐫葉次.

Library has volume 1 only.

Information on chinaknowledge.de

Transcription of full text on ctext.org

See also wikisource.org