明太祖《六論》是用簡單易懂的四言六句來教化民眾的聖論。這《六論》，後 來在鄉約或家訓裡誦讀，出了很多講解的本子。范鉉《六論衍義》是其中之一， 為了教化庶民，既使用了白話文，又插進了因果報應故事，成為後來民間宣講聖 論的模式。此書雖然在中國失傳，當時出了很多同類之書。到了清代末期，民間 產出了跟民眾更親近的說唱形式的宣講書，《宣講集要》、《宣講拾遺》等，吸引了 聽眾。到了現在，湖北漢川地區還傳承這說唱宣講，但已經教化性淡，而娛樂性 濃。日本的宣講聖論主要由模寫或誦讀形式來傳播，其源頭是范鉉《六論衍義》。 它由琉球國程順則(1963年一 1735年)在福州重刻帶回，日本享保六年(1721年）， 由島津吉貴獻上了將軍德川吉宗。而日本漢學家看不懂白話文，先由荻生徂徕 (1666年一 1728年)加訓點翻刻，翌年由室鳩巢(1658年一 1734年)翻譯成《六論衍 義大意》。當時將軍推薦了室氏本，王侯官吏等翻刻或抄寫此書而用於庶民教育。 當時需要適合於日本文化環境，刪掉了中國故事，而插進了日本故事。例如京都 勝田知卿《官許校正增加六論衍義大意》收錄了《太平記》等本朝偉人故事，而 同書播磨國版插進了當地偉人近藤龜藏灌溉水田的故事，等等。直到現在，沖繩 縣人民尊重程順則的偉業，還舉行紀念活動；當地久米崇聖會出版的《現代版六 論衍義大意》，是以漫畫形式講解《六論》而鼓勵孩子遵守禮節的書。總的來說， 宣講聖論需要使用庶民親近的語言文字，所以其話語表現，在中日各地區各時代 發生流動，是極其自然的事。

The Six Imperial Edicts of the first founder of Ming dynasty is constituted by four words six sentences, simple and easy to understand, for moralizing the common people.And then this Six Imperial Edicts is read aloud in village rules or domestic instruction, produced a lot of explanation text.Fan Hong’s Spread Meaning for Six Imperial Edicts is one of those texts, in order to moralize the common people, uses vernacular language and infixes karma story, became a model as popularly explaining and publicizing for Imperial Edicts. Although this text is lost in China, but a great many similar texts were published at that time. Up to the end of Ch‘ing Dynasty, more popular folk Rap form texts, such as Hsuanchiang-chiyao, Hsuanchiang-shiyi were produced among the people, and had a strong appeal to the audience.By now, Hanchuan district of Hupei province still inherits this Rap form folk lecture, only the property of moralization already weak and the property of amusement strong. In Japan, popularly explaining and publicizing for Imperial Edicts mainly spreads by writing or reading, and its headstream is Fan Hong’s Spread Meaning for Six Imperial Edicts.Yan Hong’s work is by Tei Junsoku(1963-1735), a scholar of Lyukyu, reprints in Fuchou and brings back to Lyukyu, then Shimazu Yoshitaka, the fourth lord of Satsuma clan, offered up to General Tokugawa Yoshimune at Japanese Kyoho six years(1721).But Japanese sinologists are blind to vernacular, therefore General ordered Ogyu Sorai(1666-1728), who can translate Chinese, add training points and reprint, then ordered Muro Kyuso(1658-1734), a famous sinologist, translate general idea of this text next year.At that time, General recommended Muro’s text, lords and officials reprinted or copied this text, used to lecture people as well.Then they needed to suit for Japanese cultural context, cut out Chinese stories and added Japanese stories.For instance, Kyoto Katuta Chikyo’s K^nk^o-kosei-zouka-rikuyuengi-taii included Japanese great men story in Taiheiki and so on. And its text printed by Harima clan, included an irrigating story of a local great man Kondo Kamezo.Up to the present, people of Okinawa country respect the great work of Tei Junsoku, still hold commemorative activities.Kume Suseikai in Okinawa also printed Gendaiban-Rikuyuengitaii, which is explain Six Imperial Edicts by Manga form, and encourage children to comply with courtesy.In summary, popularly explaining and publicizing for Imperial Edicts needs to use spoken and written language which is close to people.