get together in one year, become a city in two years, and become a city in three years

Chengdu, an important town in southwest China, has always been famous for its long history and rich cultural accumulation. However, what does Chengdu mean? Scholars in ancient and modern times have put forward various theories to answer this question. This paper briefly describes the theories of various schools in order to clarify the academic origin of this issue. The earliest explanation of the word Chengdu is Taiping Universe (Volume 72) in the history of Song people's music. Yue Shi believes that the name of Chengdu is "Zhou Taiwang stopped at Liangshan, became a city in one year, and Chengdu in two years, hence the name' Chengdu'". Song people wished Mu that the famous article of Chengdufu Road County in Fang Yu Sheng Lan thought that "the so-called three-year Chengdu meaning in Historical Records was taken". This statement is widely circulated and has great influence. Today, Mr. Wang Wencai agrees with it. In his "Examination of Chengdu City Square", he thought that "the historical name: Shun Geng Li Shan, lived in a year, became a city in two years, and Chengdu in three years. Song people can explain the meaning of Chengdu because of the old saying. " In the article Chengdu, Mr Ren Naiqiang thinks: "Du Yuxin, the Emperor Wang, has lived in this capital city, so he named it' Chengdu', which means success, achievement and completion". Because Du Yu "thought that the success of the founding of the People's Republic of China can last for a long time, and this capital city can remain unchanged, so it was named Chengdu." According to the written records in Shan Hai Jing, Mr. Li Jinyi and Mr. Wang Jiayou believe that Chengdu's "Cheng" is an ancient clan name or country name, and its glyph is the combination of E and Ding, and E is the image of an axe, and Ding Xiang's arrow or arrow hits the target. "Cheng Hou uses this word as a symbol of the power of the tribal chieftain." The word "Du" refers to the intersection of two rivers in Tibetan. According to their explanation, the meaning of the word Chengdu should be the place where Cheng Hou lived (where the two rivers meet), while Mr. Wen Shaofeng thought that the word Chengdu was "just a translation of the two sounds' Chengdu' in Shu language with Huaxia characters in the Central Plains". Then according to the pronunciation, it is inferred that "Chengdu's success is called Shu nationality, which means plateau people", and the word "Cheng" is the translation of the word "Pubei". According to the fact that the Pumi people in the Bianqiang system are probably the direct descendants of the ancestors of the ancient Shu people, in Pumi language, the "du" sound at the end of a place name means "place" and "region", so it is inferred that the word "du" in Chengdu should also mean this. From this, we can draw a conclusion: "The meaning of' Chengdu' in Shu language is a place where people of Shu ethnic group or a place where people of Pubei ethnic group live. Mr. Liu Guanqun put forward a new view on the origin of Chengdu's name. He thinks: Chengdu is the transliteration of Shu in the Central Plains, the pronunciation of Chengdu in ancient Shu language is equivalent to du du in modern Chinese, and the word "Shu" of Shu nationality is also pronounced as du in modern Chinese in ancient times, so the pronunciation of Chengdu in Shu language is Shu Du. The meaning of Chengdu is "the last capital city of Shu", or "the last capital city". In the article "The Evolution of Shu Nationality and the Formation of Chengdu Settlements", Mr. Xihe also investigated the name of Chengdu. Based on the analysis of the forms and names of ancient folk houses in southwest China, this paper puts forward that the ancient living form in Chengdu is a kind of nest residence called "cage", and the word "Cheng" in Chengdu is an overlapping "cage". The word "Du" originally meant the place where Shui Ze gathered. Ancient Chengdu is low-lying and densely covered with ponds, so it is called "Du". In particular, according to the evolution sequence of Sichuan lacquer inscriptions from pre-Qin to Qin and Han dynasties: Cheng-Cheng Pavilion-Cheng City-Shu County Official, it is speculated that "the name' Chengdu' probably did not exist before Zhou and Qin Dynasties, but also changed. It appeared in Qin and Han Dynasties and became popular after Qin Dynasty." As for the meaning of the word "Chengdu", Mr. Shen and Mr. Huang didn't give a clear explanation, but said that there was a record in "Records of Huayang Country and Shu Zhi" that Shu Wang Kaiming moved to Chengdu, and that "the master of the ancestral temple called the capital". Therefore, during the Qin and Han Dynasties, people called this place "the capital of Kaiming" Chengdu

Mr. Sun Hua's article "A Study on the Name of Chengdu" refuted the above-mentioned theories one by one. Mr. Sun put forward his own view: he first recognized that Shu Kaiming's family was Yong Chong and Yong Cheng. Therefore, the word "Cheng" in Chengdu should have the same meaning as Shu Kaiming's old name "Yong Chong" or "Yong Cheng", originally meaning "walled city", and later abstracted it as a family name or country name. As for the word "Du" in Chengdu, he agreed with Mr. Xu Zhongshu's statement: "Everyone is from the city, and the voice is heard. There are many meanings in the words of followers, such as' Shui Ze's gathering is called the capital, and it is also called storage' (see Shui Jing Su Shui Zhu), so people's gathering is also called the capital. " Thus, the meaning of the word "Chengdu" is the place where adults live together, that is, where the enlightened family (that is, the Yong family and the Yong family) live together. The Kaiming family lived in Chengdu because the Kaiming family moved its political, economic and cultural center here. Of course, the word "Du" in Chengdu also has the meaning of the capital. "Therefore, the meaning of the word Chengdu can be further interpreted as the capital of the Kaiming family (that is, the Chongyong family and the Yongcheng family)." Mr. Sun's view is similar to that of Mr. Li Jinyi, Mr. Wang Jiahu and Mr. Wen Shaofeng cited above, and they all regard "Cheng" as a family name, but he thinks that Kaiming's family is Chongyong's family and Yongcheng's family, which is a little insufficient. Because, whether the formulation of "Chongyong's" can be established is still negotiable; However, "Yong Cheng Shi" is only found in the History of the Road by Luo Bi, a Song Dynasty poet with low historical value. Therefore, it is hard to say whether there were really two tribes, Chongyong Shi or Yong Cheng Shi, in the pre-Qin period. Even if these two tribes really exist, it is not confirmed whether they are the same family as Kaiming. Therefore, Sun's theory is also unconvincing. Since all kinds of opinions about Chengdu's nominal research are not satisfactory at present, it is necessary to explore it in another way. The author has been interested in this for years and found that the origin of Chengdu Yi is very old. It was first named as the "holy mountain" of ancient Shu people. What this article talks about is mostly speculative, although it is not conclusive, but the years are far away and the literature is insufficient, so there is little to do about it. Therefore, I did not care about a person in Chengdu for the sake of inventing the original meaning and speculating. Scholars generally think that the earliest document handed down from ancient times is the Book of Rivers and Channels, Volume 29 of Historical Records by Sima Qian of the Han Dynasty: "Shu defends the ice, chisels away from the cymbals, and breaks through the two rivers and Chengdu." Among the unearthed cultural relics, one from Chengdu appeared at the latest in the late Warring States Period: Lv Buwei Ji unearthed in Qingchuan, Sichuan Province has the inscription "Chengdu" on its face. There is also a record of "Chengdu" in the unearthed bamboo slips of the Qin tomb in Shuihudi: "The county is passed to Chengdu, and Chengdu is the Taishou of Shanghengshu." In fact, the name "Chengdu" has been recorded in the pre-Qin classic "Shan Hai Jing". There are two places in Shan Hai Jing that record the name of "Chengdu". One is "East longitude in the sea": "The mountain is in the west of the city." However, this passage was considered by Bi Yuan's New Correction of Shan Hai Jing as the passage of Shui Jing, and Yuan Ke followed it, so it can be ignored. The other is the Wild North Classic: "In the wild, there is a mountain called Chengdu, which carries the sky." According to Mr. Meng Wentong's textual research, the writing time of The Wild Classic was about the early Western Zhou Dynasty, and he thought that "although it was inferred that the writing time of the Wild Classic was about the early Western Zhou Dynasty, the cultural heritage it recorded should be regarded as something older." Therefore, the earliest record of the name "Chengdu" can be pushed forward here, which is much earlier than the record of unearthed cultural relics. It is not a general word, but it reveals the information that Chengdu may be a "ladder" in the eyes of ancestors. Because in the eyes of the ancestors, the people and gods could communicate with each other at first, such as "Under the Chu Language in Mandarin": "King Zhao asked Yu Guanshe's father: What is the so-called" heavy and solid "in Zhou Shu that makes heaven and earth impassable? If not, will the people be able to ascend to heaven? Yuan Keshi believes that the question of Zhao Wang actually reflects that people and gods can communicate at first. Gong Zizhen's sequel to Ding 'an Temple, Volume II, The First Conception of Fetus at the Time of Decadence: "beginning of life, the world is connected, people are connected, heaven is connected, heaven is connected with people, and there are words in the morning." Is a summary of this situation. The ancients imagined simplicity and thought that the communication between the gods and the people still needed something to rely on. This is the ladder. The natural objects that act as ladders are mountains and trees. Taking the mountain as the ladder, there are Kunlun, Zhaoshan, Dengbao and Lingshan recorded in Shan Hai Jing. Taking trees as a ladder, the only people who can test ancient books are the built trees recorded in Shan Hai Jing Hai Nan Jing, Hai Nei Jing and Huai Nan Zi Terrain Training. One of the most famous is Kunlun Mountain. Chengdu is fully qualified to serve as a ladder, and Mr. Wang Xiaolian thinks that "Chengdu carries the sky" is "the Tianzhu in the myth that goes up to the sky and down to the gate of the secluded capital". The so-called Tianzhu, that is, the ladder, is there a relationship between Chengdu and Kunlun, both of which are ladders? The answer is yes, and the argument is as follows

Let's first look at the records about Kunlun in ancient books. "Shan Hai Jing Xi Shan Jing": "Four hundred miles southwest, the hill of Kunlun, is the capital under the emperor." Guo Pu's Note: "The Emperor of Heaven is the city below." Western Classics in the Sea: "The emptiness of Kunlun in the sea is in the northwest and under the emperor." Kunlun deficiency is Kunlun hill. Hao Yixing's Notes on the Classic of Mountains and Seas quoted Shuo Wen Ba Shang Qiu Bu: "Xu, Daqiu, Kunlun Hill is called Kunlun Xu." It can be seen that Kunlun is the capital city of Tiandi in the lower bound. The article "Kunlun Hill" in Guo Pu's "A Picture of Mountains and Seas" says: "The moon in Kunlun is fine, and it is the house of water spirits. Only the emperor is the capital, and the west is old. Rong ran in the middle, nicknamed Tianzhu. " "Wu Yue Chun Qiu Gou Jian's Biography after Returning to China": "The mountain of Kunlun is the pillar of the earth, which inherits the emperor's heaven, spits out the air in the universe, and goes down to the earth." "The River Map Encircles the Terrain": "Kunlun Mountain is the Tianzhu, and the air is sky-high." Kunlun's "bearing heaven" and Chengdu's "bearing heaven" are the same. The most remarkable feature of Tianzhu Kunlun is its hierarchical structure. "Er Ya Shi Qiu No.1" says: "Qiuyi becomes Dunqiu, then Tao Qiu, then Rongqiu, and finally Kunlun Hill." "The Fifth Interpretation of Names and Hills" also says: "Thirty percent is called Kunlun Hill." "Water Classics and River Notes": "Three becomes Kunlun Hill. 〈 Kunlun said 〉 Yue:' Kunlun Mountain Level 3: Fan Tong, a Bantong; Second, Xuanpu, a Langfeng; Shangyue City, a heaven, is the residence of Taidi. The 3% (grade) structure of Kunlun shows that it is the highest in the minds of ancestors, and it can reach the heaven directly, as the saying in Yilin Bizhi No.8 says: "Climb Kunlun and enter Tianmen." You can even become a god by this. For example, "Huainanzi Terrain Training" says: "The hill of Kunlun, or twice as high, is a cool mountain, and it will not die if you climb it; Or twice as much, it is called hanging nursery, which is the spirit and can make the wind and rain; Or twice as much as it is, it is a dimension to heaven, and it is a god, which is called the residence of Taidi. " It's just that such a blessing is beyond the reach of ordinary people. According to Shan Hai Jing Hai Nei Xi Jing, it says, "The emptiness of Kunlun is 8 Li, and the height of Wan Ren is higher. ..... There are nine doors on the surface, and the doors are guarded by enlightened beasts, where the gods are located. In the Eight Diagrams Rock, on the occasion of Chishui, non-benevolence can't go to the rock of Ganggang. " That is to say, only the shooter hero Hou Yi can climb to the top of Kunlun. Here, it is also necessary to explain why the three achievements of Kunlun can be the highest. Because in the understanding of the ancestors, three means more. Initially, this was related to the cognitive level of our ancestors. "Among many primitive peoples (such as Australia and South America), there were only one and two separate names for numbers, and occasionally there were three. When it exceeds these numbers, the natives say,' Many, many, too many'. " The identity of "San He Duo" had a great influence on the later China culture, which is the connection of "San He Duo". Teacher Song Yongpei said in Ancient Literature, Culture and Its Systematic Meaning: "The ancients knew the relationship and connotation of' three' and' ten thousand', so they used' three' to summarize' ten thousand'." Take the records of Shuoyuan and Laozi as evidence: Shuoyuan: originated in one, became in two, and prepared in three. Laozi: One life is two, three lives are three, and three lives are all things. It can be seen that Sanhe Wantong. As far as the influence is concerned, in ancient books, the phenomenon that "three are not real numbers" and "three are not real numbers" often refers to more than one. And "Chu Ci Tian Wen": "Kunlun County Garden, where is its security? Zengcheng Jiuzhong, how high is it? Who is the door of the Quartet? " Wang Yi's note: "Kunlun, the mountain name, is in the northwest, and the weather is out. Its top is called the county garden, which is connected to the sky. "Huainan" says that the mountain of Kunlun is nine-fold, and its height is 22, miles. " Jin Wang Jia's "Notes on the Collection of Notes" has ten clouds: "There is a place of Kunling in Kunlun Mountain, which is higher than the sun and the moon. There are nine floors in the mountain, and each floor is different from Wan Li. " The three-story Kunlun has become a nine-story Kunlun, which is obviously due to the success of future generations, and it is no longer ancient. From the above quotation, it can be seen that Kunlun, as the capital under the emperor, has a typical form of "3% (level)" structure. I think the name "Chengdu" actually includes these two main characteristics of Kunlun, which means "3% capital". "Shan Hai Jing Nan Shan Jing": "It's five hundred miles east, and it's called a mountain, with four directions and three altars." Guo Pu's Note: "If people build altars and are tired, they will become Zhong Er." "Tired" in Guo's annotation means heavy. "Songs of Chu Evocation": "Layers are tired and pavilions", and Wang Yi notes: "Layers are tired and heavy." It can be seen that the "four sides and three altars" in Chengshan and the four sides and thirty percent in Kunlun are exactly the same. Chengshan is Chengdu, just like Kunlun or Kunshan or Lunshan. "Lu's Spring and Autumn Meng Chunji values himself": "People don't love the jade in Kunshan and the pearl in Jianghan." Zhao Ceyi, the Warring States Policy, says that the jade in Kunshan will never come out, while Zhao Wangzhang, a letter from Su Qin in the Warring States Period, says that the jade in Lun Mountain will never come out. In addition, "Huai Nan Zi Bo Zhen Xun": "The Jade of Zhongshan", Gao Youzhu: "Zhongshan, Kunlun also." Zhong gets the sound and meaning from the weight, and the weight is the success. "Guangya Interpretation IV": "Success is also heavy." "Lu's Spring and Autumn Annals, Yinchu": "9% of the platform", Gao Youzhu: "Success is still heavy." Therefore, Zhongshan is also a mountain. This can especially prove that Kunlun (Zhongshan) is Chengdu (Chengshan). It can be seen that although Chengdu and Kunlun have the same name, it seems that Chengdu, which is the name of a mountain, and Chengdu, which is later the name of a city, are related? To answer this question, we must first talk about where Kunlun is, which has always been a difficult problem that puzzles academic circles. Mr. Meng Wentong, with great insight and unique meaning, thinks that Kunlun Mountain is Minshan Mountain: "A textual research on the Western Classics in the Sea says:' The river flows out of the northeast corner of Kunlun Mountain to travel north.' This shows that Kunlun is in the south of the Yellow River. Another study of the Great Wilderness Northern Classic said:' If the wood grows in the west of Kunlun' (according to the Water Classic, if the water is injected), and the Hainei Classic said:' If there is a wood name between black water and green water, if the water comes out, it will be awkward.' This shows that Kunlun is not only in the south of the Yellow River, but also in the east of Ruoshui River. If the water is the Yalong River today, Kunlun Mountain, the mountain east of the Yalong River and south of the Yellow River, of course, it belongs to Minshan Mountain. "He is based on the internal evidence of Shan Hai Jing to prove this, and the natural conclusion is quite credible. In addition, Mr. Deng Shaoqin also said that "Min is Kunlun, and the names of ancient place names are disyllabic and monosyllabic, and the word Kunlun changed from disyllabic to monosyllabic, but for Min". Kunlun Mountain is Minshan Mountain, which means Chengdu is Minshan Mountain. However, the special form of "four directions and 3%" of Chengdu or Kunlun Mountain is not only Minshan Mountain, but also any mountain in the real world. In fact, Chengdu or Kunlun is a "holy mountain" constructed by primitive ancestors living in Minshan, taking Minshan as the prototype. So, who is this primitive ancestor who worships Minshan as a sacred mountain? I think it was Can Cong's Guwenyuan, which lived in Minshan at first, and then moved to Chengdu Plain. Four Yang Xiong's Shudu Fu and Zhang Qiao quoted the cloud of Xianshu Ji: "Can Cong's family began to live in Minshan stone room." Mr. Duan Yu believes that Can Cong's family "migrated to Chengdu Plain around the Xia Dynasty" and became one of the important sources of the early Shu people.