当代王景弘与郑和下西洋研究的主流看法:永乐年间王景弘与郑和同为正使,六下西洋;依据清代地方志确认王景弘为今福建漳平人.经核查考析,二者存在不可调和的矛盾:《明太宗实录》与清代地方志中都没有王景弘永乐年间六下西洋的记述,对前者未予支持;清代地方志中永乐年间王景弘随从太宗巡狩北征的记载,明代地方志中已有;考其时间与郑和第二、三、四、五、六次下西洋的时间段相符合,具有同时性.人无分身术,永乐年间王景弘随从太宗巡狩北征,就不可能又同郑和第二、三、四、五、六次下西洋,从而对永乐年间王景弘六下西洋说予以了否定.

郑和墓地,正史无载,数百年来,诸说纷纭.经考析,葬在海外四说,应予否定;葬在南京六说,皆无真凭实据;葬在北京一说长期被忽略.从相关著作记述、小德张及太监们的证实、李莲英墓地位置、张仲忱和中外游人的见闻分析,北京恩济庄郑和墓是数百年来海内外唯一有据、可靠可信的郑和真实墓葬,是中国及世界的珍贵文化遗产.该墓园地表建筑在历史中历经多次变迁,需政府对墓地进行抢救性的追踪考察、保护和研究,盖亭立碑、记事传世,结束郑和墓地诸说纷纭的状况.

郑和第七次下西洋,是明太宗朱棣时期郑和六次下西洋的继续和终结.明宣宗朱瞻基是郑和第七次下西洋的决策者和驱动者,郑和、王景弘为此次航行的正使.此次航行以强大的国家综合实力为后盾,以无敌的海军特混舰队为使团船队,以和平友好、互利共赢、共同发展、"共享太平之福"的理念为指导.郑和第七次下西洋担负着恢复和发展多个国家和明皇朝的朝贡关系;调解国际争端,维护地区的和平;整修海外的基地;恢复和扩展东西洋交通航线;开展贸易,采购物资;促进亚非地区各国的政治、经济、文化、宗教、物产等的交流与和平发展;巩固明朝在国际上主导地位的重要使命.郑和第七次下西洋出使26国,时跨三年,是一次大规模的和平外交与航海活动,体现了"各敬顺天道,抚揖人民,以共享太平之福"的和平、共同发展的理念.

《郑和研究》2013年第2期《钓鱼岛史料三则·钓鱼岛之名源于一山一宁的驻留》,述及钓鱼岛早在元代,已被日本人包括元入日本国籍僧日本国师一山一宁等,乘日本民间商船“潜逃回越州(今浙江绍兴)”途中,发现、驻留、利用、得名.以此实例所证实的乃是“钓鱼岛历史的真实名称及主权归属于日本”.这是对《钓鱼岛是中国的固有领土》白皮书,所述中国首先发现、命名、利用、管辖钓鱼岛的否定.经核查,该文举出为据的三种日本著作,无一有此记载.经考析,一山一宁在1299-1317年间,一直驻留并逝世于日本;其遁越州,乃是去日本福井,而非中国绍兴.该文对相关的历史认知错误,无中生有,以致反为“钓鱼岛是日本的固有领土”提供了伪证,应予批驳,消除其负面影响.钓鱼列岛问题的研究与评介,必须实事求是,不得妄言.

郑和卒年卒地，正史无载。郑鹤声、郑一钧“郑和1433年死于古里”一说，现已成为主流看法。明罗懋登《三宝太监西洋记通俗演义》，全文与郑和第七次下西洋及卒年卒地无关，其附录《非幻庵香火圣像记》，作为孤证，作者来历不明，且内容错乱残缺，关键之句“时有太监郑和等”，“和”为小号字，乃后人小注，不足为凭；郑文摘录之有关文字与明万历刻本影印件有多处差异，误将小号字“和”抄录为大号字“和”，将小注讹为正文，据此立说实不可信。明代郑和下西洋原始史料《瀛涯胜览》、《西洋番国志》“天方国”条，及2010年南京祖堂山洪保墓葬出土的《大明都知监太监洪公寿葬铭》表明，宣德八年正使太监郑和本人并未亲自出使古里国，而是副使太监洪保充正使率分出使，不存在郑和1433年死于古里国的可能性。

明代金陵大报恩寺琉璃塔形体的古意特色主要体现在"准大内式"和"高壮坚丽,度越前代"等方面,塔和塔基的尺度都可能寓含着一定的历史意义。继承和发扬金陵大报恩寺塔原有的特色,将有助于重建后的琉璃塔成为二十一世纪南京的精品文化工程,从而延续和彰显古都南京的明文化、佛文化和报恩文化。

南海约占中国陆地与海洋国土总面积的1/4,是中国最大最富饶的一块海洋国土。每一岛礁的主权都关系到其周围12海里的领海、200海里专业经济区及大陆架的权益。至迟唐代以来,中国对南海及其诸岛,就拥有无可争议的主权。抗日战争胜利后中国收复了被日本侵占的主权。由于内战和海峡两岸的长期对立,给了觊觎我南海资源的周边国家以可乘之机,侵占了我不少岛礁,使南海面临被瓜分的危险。为了有效维护我国南海主权,应从多方面入手,为此,提出了关于南海维权的八点建议。

In the disputes over the sovereignty of a group of East China Sea islands between China and Japan,it is very important to give accurate and standard names to these islands.Diaoyu Dao and its affiliated islands should be named as the Diaoyu Dao Islands,consisting of Diaoyu Dao(15 islands),Huangwei Yu(21 islands),Chiwei Yu(11 islands),Beixiao Dao(4 islands),Nanxiao Dao(12 islands),Bei Yu(5 islands),Nan Yu(1 island),and Fei Yu(2 islands),with a total number of 71 islands.The Diaoyu Dao Islands and the waters surrounding them are part of China's maritime territory,a resource place that is rich in marine life,madicine,and minerals,especially petroleum deposits,and a gateway of the mainland to the Pacific Ocean.China must take resolute measures to safeguard its sovereignty over Diaoyu Dao and adhere to the principle of never yielding an inch of ground.

明永乐—宣德年间建造的金陵大报恩寺琉璃塔,清咸丰六年(1856)毁于兵火。有关的重要的史籍《金陵梵刹志》、《金陵大报恩寺塔志》等,对其外部形态、内部结构的记载过于简略,致情况不明。在对有关史料搜求、辨析、梳理、研究的过程中,发现清嘉庆大报恩寺僧参照实物,不仅绘刻有迄今为止所知我国现存国人所绘最早、最详细的一幅大报恩寺琉璃宝塔全图,直观地记录了它的外部形态;还撰写有迄今所知我国现存最早、至今仍鲜为人知的一部金陵大报恩寺专志,翔实地记录了它的内部结构。今将之整理后,阐述于下,为后世认知它在历史上的本来面目,和当代按原有式样与风格重建、再现其原貌,提供一份反映历史实际的宝贵参考资料。

A little-known special records of Nanjing Dabao'en Temple,titled as Supplementing Pooja Ghar Records(1807),was found in the process of ancient books skimming.It was written by Wuming,a buddhist of Dabao'en Temple in Qing Dynasties,and is the earliest special records about the temple in existence.The author collected relevant materials extensively and spent four years on the book.There are eight volumes together,but the fifth and the seventh volumes are lost now.It is 130 years older than Records of Dabao'en Temple in Nanjing(1937) written by Zhang Huiyi in the Republican period when the temple tower has not been destroyed.The length of the book is several times as the latter.Many aspects of the records are more accurate,and is not found in the booklist of the latter.The extant volumes have high historical value and research value,and have important practical reference value for the reconstruction of the temple.

南京重建大报恩寺琉璃塔所供奉主佛的抉择,是重建面临的重要问题之一。目前诸说纷纭,方案不一。该塔之主佛应具备以下条件:其在佛教诸佛中的身份地位,应与[明]永乐皇帝和第一塔相称;与大报恩之主旨寓意相符;与历史上的实际情况一致;为中外佛教各派宗与信众共同尊奉;能丰富塔的历史文化内涵、赋予其世界性的影响力和知名度。对四个主要方案,逐一进行了研究、分析,认为千手观音、药师佛、阿弥陀佛均不符合条件,唯有释迦牟尼完全符合条件,确认南京重建大报恩寺琉璃塔的供奉主佛,非佛祖释迦牟尼莫属;已行公示的千手观音方案,应予更改。

重建金陵大报恩寺琉璃宝塔,是"十二五"时期南京现代城市建设的重大文化项目。由于原塔高度约78米,已不适应南京现代环境变化实际的需要,重建要提升其高度至100米以上。文章在探讨了可供选择的三套重建方案的基础上,提出一些新的建议:在琉璃塔原址地面采用现代技术,建造一坚固的多层"地宫"作为地基,在其上按原尺寸、式样、风格建造琉璃塔,再现其原貌,在"地宫"周围培土成山使名符其实;通过提高宝塔山的海拔高度提升塔位的高度,同时将琉璃塔、原地宫、佛顶骨舍利奉安殿等整合,均保留在原址。

金陵大报恩寺琉璃宝塔为大内式建筑,其特色体现了佛理、地理标志性,大内式、报恩的主旨。目前已公示的方案与效果图,不太符合该塔历史地理的实际情况,丢失了原有的一些重要特色。传承文明,应尊重历史,还原特色;发展文明,应度越前代,有所创新。

历史上大报恩寺前身的诸寺塔,多为舍利塔。而相关史料的搜求、梳理、研究的结果表明,永乐皇帝敕建之金陵大报恩寺塔亦为舍利塔:地上第一层装有金舍利塔,其中奉安有佛祖舍利子;地下有阿育王塔,其中奉安有佛祖真身舍利。经考古发掘,2010年其中的佛祖顶骨舍利等已盛世重光,从而确证了大报恩寺塔供奉的主佛为释迦牟尼,寺塔实为一座佛祖舍利塔,这是其最重要最基本的属性。它赋予了该塔至高无上的地位和丰厚的历史文化内涵。南京重建大报恩寺塔应仍定格为佛祖舍利塔,对这一属性的继承,乃是对其基本特色的传承,是重建大报恩寺塔成为传世精品的历史文化内涵的核心。

杨敏是明成祖信任、富有航海与外交经验的宦官,为郑和第六次下西洋船队的重要领导成员。1421—1425杨敏分队的远航,是郑和七下西洋中持续航行时间最长,访问国家最多,航程最远者。杨敏分队奉使海外,宣德化而柔远人,在到达非洲后,可独立活动,开拓新航线,通好诸国,有实力和充裕的时间,顺洋流乘季风继续航行。在郑和第六次下西洋之后,哥伦布、麦哲伦、达.伽马等航行完成之前,中国已出现了含有美洲一些特产动植物的图志、美洲原产的一些作物在中国引种栽培与应用的本草和地方志著作以及澳洲及其至中国航线的航海图;同时在美洲、澳洲也已经存在有来源于中国和亚洲的一些植物、动物、人和有关的遗物、遗迹。这些情况显示杨敏分队,可能经过美洲、澳洲后,回到祖国。杨敏分队的远航是加文.孟席斯《1421:中国发现世界》中没有写到、较少为人知晓、郑和第六次下西洋船队中一次特殊而有重要意义的航行,系15世纪前期中国和世界航海史上光辉的一页,为中国发现世界之说提供了客观可能性的支持,值得关注、探讨、研究。

Lu You(1125—1210) was an outstanding man of letters and historian in the Southern Song Dynasty.He loved peony and there were as many as 20 poems and essays related to peony included in Collected Works of Lu You.Because of his great achievements in the study of peony,Lu You had his unique position in the history of peony research in China,and his Tian Peng's Chronology of Peony(1178),the most important extant record of peony in the Southern Song Dynasty,is acknowledged as the earliest monograph on peony in southwest China.Besides,Lu You was also an eminent horticulturist,whose related works are of great significance in science and culture in many ways and of historic and realistic importance.

The Dabao'en Temple built under the leadership of Zheng He was a big temple in Nanjing in the Ming Dynasty and a wonder of world architecture in the medieval times.The garden plants were an important constitutional part of the place.As demonstrated by the related records in the ancient books,those plants were rich in variety,and mainly of the woody type.They were characterized by their diversity in species and growing methods,their nativeness of adaptation to the regional climate,their Buddha style as a carrier of the religious culture,their longevity and their inclusion of exotic flowers and trees imported as a result of Zheng He's expeditions to the western world.Attaching importance to the inheritance and the development of these characteristics during the reconstruction of the temple will help embody and raise its historical and cultural grade,its scientific and tourist value and its ecological,social and economic effects.

This article analyses and synthesizes the reliable records collected from some ancient books written in the Song,Yuan and Ming Dynasties.The statistics show that there were 194 categories of peony available in the Yuan Dynasty.The statistics,although incomplete,have sufficiently shown that,in the Yuan Dynasty,not only the varieties of peony in the Song Dynasty were partly preserved and inherited but also a number of new varieties were developed.The Yuan Dynasty saw a certain development in cultivation,breeding and study of ornamental peony in the relatively stable and prosperous periods and areas.In fact,the Yuan Dynasty was a historical phase in the Chinese history of ornamental peony cultivation,which was a link between the preceding and the following and therefore cannot be skipped over or neglected.

(明)张洪《归田稿·华夷胜览序》与吴讷《思庵文粹》卷三证实:匡愚曾从郑和一、二、三次下西洋,著有《华夷胜览》,郑和使团船队到过浡泥。与此链接,《明实录》等相关的明代史料,支持郑和船队第一、二次下西洋时期到过浡泥的看法。陆容《菽园杂记》等的记载,表明郑和船队第三次下西洋时期到过浡泥。黄省曾《西洋朝贡典录》记有浡泥,表明它为郑和船队所通达之国。茅元仪《武备志·郑和航海图》等,有福建长乐——占城新州港——加里曼丹岛浡泥的航线。张燮《东西洋考·文莱》述及,闽人有随郑和至此留居的。显然,《明史·郑和传》关于郑和七奉使,所历三十余国中有浡泥之说,并非没有任何史料根据,纯属臆断。郑和使团船队分,促进中浡两国人民友好关系发展的历史功绩,值得纪念,不可埋没。

使,所历三十余国中有浡泥之说,并非没有任何史料根据,纯属臆断.郑和使团船队分 ,促进中浡两国人民友好关系发展的历史功绩,值得纪念,不可埋没.