The three ancestors of Tongcheng refer to Fang Bao, Liu Daxun and Yao Nai respectively. The establishment of the Tongcheng Sect was actually finally formed by Yao Nai, and one of his main motives for founding the Tongcheng Sect was to compete with the Ancient Scripture School headed by Dai Zhen.
It was not easy for Yao Nai to participate in the scientific examination, and it was not until the sixth time that he was admitted to the jinshi, which was already a matter of twenty-eight years in Qianlong. Then he served in the Punishment Department, and in the thirty-eighth year of Qianlong, Hongli ordered the opening of the Siku Quanshu Library, in order to be able to cultivate the first large series of books in ancient and modern times, the imperial court used all aspects of the force to recruit talents, at that time, the main responsible persons of the Sikuguan were Liu Tongxun and Zhu Yun, they recruited Yao Nai, and Yao Nai was not from Hanlin. Among the official staff of the entire Sikuguan, there were only eight cultivators who were not from Hanlin, so it can be seen that Yao Nai already had a considerable literary name in the dprk at that time.
Yao Nai had worked in the Siku Pavilion for less than two years, and at this stage he and Dai Zhen were colleagues, and as early as the previous twenty years of Qianlong, that is, when Yao Nai was twenty-four years old, he had written a letter to Dai Zhen, who was nine years older than himself. At that time, Yao Nai was already a person, and Dai Zhen was only a talent, but Dai Zhen already had a number of important academic works such as "Examination Workers' Notes", "Erya Character Examination" and "Poetry Supplement", so Yao Nai took the initiative to hope to worship Dai Zhen as a teacher, and directly called Dai Zhen "Master" in the letter.
Yao Nai wrote the eight volumes of "Mr. Xi Bao's Ruler", an engraving of Xiaowan Liutang in the first year of the Qing Dynasty, and a book plate
Yao Nai wrote the eight volumes of "Mr. Xi Bao's Ruler", an engraving of Xiaowan Liutang in the first year of the Qing Dynasty, with a volume beginning
After Dai Zhen received Yao Nai's letter, he obviously did not want to accept this Yao As an apprentice, so he replied with a letter politely rejecting it, which is the famous "Biography with Yao XiaolianJi". There is a passage in this letter: "If you want to be a servant as a teacher, don't say anything." It is not a disciple who is not enough to be a teacher, nor is it said that what he has learned is like a foot, and he is categorically insensitive to thank him. The so-called friends of the ancients are half of the divisions. Servants and feet, there is no obstacle to fellowship, but to seek ten points of view, and to have a good time, so that the Tao is in the people, not in the words, not in the words, not in the words of friends, and the good. Yesterday insulted Jane, humbled too much, called the master, not dare to take it, respectfully pay. Undertaking the text on Yanling Jizi, knowing the number of knowledge, and the "Examination Worker Record Map" is presented, begging to teach Zhengye. Dai Zhen said very gently here, he said that he could not be Yao's teacher, he only wanted to be friends with each other, of course, he also said a lot of kind words in the text. When later generations studied Dai Zhen, they often mentioned this letter to show that Dai Zhen, as a school of Sinology, resolutely did not accept Yao Nai, who took the Cheng Zhu school as the benchmark.
In contrast, Zhou Zhongming's statement is more objective, he believes in the book "Yao Nai's Research" that Dai Zhen refused to be Yao Nai's teacher, not that Dai had an opinion of Yao, and Zhou Zhongming quoted a passage from the Dongyuan Annals written by Duan Yujie in the book: "(Qianlong) Thirty-one years old, forty-four years old. Entering the capital failed to try, ju Xin'an Kaikan. In the beginning, Yu Jie did not ask Mr. Yu to return to the south, and Yu Jie asked Fora to ask for peace, so he called himself a disciple. Mr. Zhi kyo resigned, and he resigned from Zane. Another Zayun said: 'Last year, when he promised za, his brother collected it, and when he left the house, he could not find it in a hurry.' In my brother's heart of studiousness, my brother is not humble and does not dare to do it. The so-called friends of the ancients originally had the righteousness of the teacher, but the friends of my generation but the friends of the ancients were daoke' ears, and now they will be handed over. Looking at the matter of Ji Chuan and Jade Judgment, we can see the intentions of Mr. Ji. Until he is ugly, sir is reluctant to obey. It seems that Duan Yujie also proposed to Dai to be his disciple, and Dai Zhen also refused, and then Duan repeatedly proposed that Dai accepted this disciple.
Duan Yujie can be said to be the most famous of Dai Zhen's disciples, but also the most respected teacher, he became Dai Zhen's disciples are not easy, not to mention Yao Nai, who is not familiar with Dai, so Zhou Zhongming made the conclusion: "It can be seen that he does not want to think of himself as a teacher, but adheres to the 'Ancient Friend Dao' and 'the righteousness of the original Xiangshi', this is Dai Zhen's excellent character, not because Yao Nai respects Cheng Zhu and refuses his request to worship the teacher." ”
Yao Nai also made some articles on the evidence in the SikuGuan, and also helped Dai Zhen to do research and find historical evidence. For example, Dai Zhen's most famous examination conclusion "Horizontal Phi Four Tables", Dai after some research, corrected this ancient blackmail, and then Dai Zhen made a note at the end of the examination: "Ding Ugly Mid-Autumn, Qian Taishi Xiaozheng for Yu Juyi Testimony: "The Book of later Han has the phrase 'horizontally covered with four tables, showing falsehood up and down'. The "Biography of Feng Yi", the sixth year of the Yongchu Dynasty, Emperor An Zhaoye. Yao Xiaolian Ji also passed on the "Horizontal Quilt Liuhe" for Yu Juban Mengjian's "Xi Du Fu". At noon Mengdong, the Yu brother was given the "Book of Han and Wang Mang's Biography" "Former Tang Yao Heng was four tables", especially clearly. Dai Zhen said that Qian Daxin had helped him find a piece of evidence in the history books, and then Yao Nai also found a basis for his judgment from an ancient text. Dai Zhen's credit for the help provided by others to himself is the performance of other people's character, so as not to do without their help, but from one side, it can also be said that yao Nai's relationship with Dai Zhen was still very good.
The best state of interaction between friends is to grow with each other, which is called good friends. Yao Nai helped Dai Zhen find a basis in the study of evidence, and Dai Zhen's advice to him also played a great role in his later literary style. In his early years, Yao Nai also liked to compose lyrics, but after listening to Dai Zhen's advice, he never wrote such works again. And Yao Nai did not hide this matter, he had such a record in the afterword of the "Collection of Poems of Xi Baoxuan":
Lexicology is flourished in Zhejiang, and Yu Shaoshi tastes it. One day, Wang Feng of Jiading said to Xiuning Dai Dongyuan: "I used to be afraid of Ji Chuan, and now I am not afraid of it." Higashihara said, "Hoya?" Feng Jiao said: "He has a lot of ability, sees people for a long time, and thinks about it." The husband's specialty is refined, and the miscellaneous learning is coarse, so it is not enough to be afraid. Higashihara told him. Yu shudders his words, many discard them, and one word also.
This Wang Mingsheng was very interesting, he had an opinion on Yao Nai, but he did not say it directly, but conveyed it through Dai Zhen. And Dai is also very interesting, he directly described his dialogue with Wang Mingsheng to Yao Nai, Wang Mingsheng said, he used to regard Yao Nai as a fearful friend, but today he is no longer afraid, Dai asked him why, Wang said, Yao Nai is particularly studious, as long as he sees that others have strengths, he wants to learn from others, so if it goes on, his learning will become more and more complicated, so I am no longer afraid of him. After Hearing this description, Yao Nai decisively gave up writing the words and concentrated on writing his articles, so he became one of the best articles in the world. Although this passage is What Dai Zhen relayed by Wang Mingsheng, perhaps this is Dai Zhen's own concept, because he is doing the study of examinations and studying historical issues, that is, he has taken the road of specialization, and perhaps he is worried that Yao Nai has no face, so he said that Wang Mingsheng said it.
Hidden in a bamboo forest
After two years in the SikuGuan, Yao Nai resigned and returned to his hometown. The reason why he left the Sikuguan was mostly interpreted by later generations as being ostracized by the Guwenjing School, because at that time, the Sikuguan had become the base camp of the Sinology School, and Yao Nai was alone in it. There are many records in the history books about this matter, and I quote a passage from the "Biography of Yao Nai" in the "Biography of Anhui Zhilie" (皖志列傳稿· Yao Nai Biography): "And Ji Yun used sophistry to argue xiao hui bo shang family, ZhiWen Yuan cabinet affairs, the general compilation of the book bureau, You Xiyin slandered Song Ru, in order to steal the world's name." After the Han Confucian Inheritance of Qin Extinction, Nai Du began to set up a special, each holding a sutra, the master and disciple passed on, and the occasional anger and jealousy did not understand each other. Obviously, the author of this manuscript is from the Song School, or more precisely, it should be a figure of the Tongcheng School, because he completely ignores Ji Xiaolan's contribution to the Siku Quanshu, but from another side, it also points out one of the main reasons why Yao Nai left the Sikuguan.
In his later years, Yao Nai's insults to Dai Zhen increased, which also confirmed how much he was ostracized in the Sikuguan, especially a passage in Yao Nai's "Re-restoring the Book of Jane":
After the Confucian gave birth to Cheng Zhu, he obtained the will of Cheng Zhu and Ming Kong Meng, and Cheng Zhu Yu was my father shiye. However, if Cheng Zhuyan may be lost, will I bend and follow it? Doesn't Cheng Zhu also want future generations to correct it? Masayuki can also. To slander and ridicule is to slander the father and the teacher. And his life cannot be learned by Cheng Zhu, but his intention is to compete with Cheng Zhu for fame, and Ande is not evil to heaven? Therefore, Mao Dake, Li Gangjue, Cheng Mianzhuang, and Dai Dongyuan were all wiped out, and this destruction could not be accidental.
This passage was also widely quoted by later generations, in which Yao Nai not only affirmed how important Cheng Zhu Lixue was, but also said that Cheng Zhu was like a father teacher, if cheng Zhu was denigrated, it would be to slander his father's teacher, he thought that those who slandered Cheng Zhu did not have a good end, he pointed out four names in the text, one of which was Dai Zhen, he said that these four people had no queen, because they did not respect Cheng Zhu. Cursing others without descendants was the ultimate curse in that era, and even this can be known to how much Yao Nai hated Dai Zhen and other people of the ancient scriptural school.
Although Yao Nai hated the people of the Sinology school so much, he was still concerned about the results of the compilation of the Four Libraries. He had already left the Sikuguan in the first two years of the compilation, and this large book had been compiled for ten years, since then Yao Nai had been asking people to find a way to help him get the "Outline of the General Catalogue of the Siku Quanshu", and then he finally got one, so he began to criticize, Yao Nai said in a ruler of "With Hu Luojun": "Last autumn, I got a copy of the "Siku Quanshu Bibliography", and it was very unfair to read it. When Nai was in Beijing, he had not yet seen Ji Xiaolan rampant, and if this was so much so, now that he was looking at this, he was a little unscrupulous, and was he not worried about the world? Old Man Nai, I hope that the sages in the sea can still save him. He believes that the Siku Quanshu is too unfair, which is the result of Ji Xiaolan's unscrupulousness, that is, the Siku Quanshu is mainly based on the works of sinologists.
Since Yao Nai hated Ji Xiaolan, Dai Zhen and other ancient scriptural figures so much, how did he respond? After yao nai returned to Tongcheng and after some thought, he decided to organize a new literary school to compete with the Qianjia school, which was the Tongcheng school that was greatly praised in later generations. Wang Damin also believes in the book "Yao Nai and the Qianjia School": "It was in the Dispute between the Han and Song Dynasties that Yao Nai sprouted the consciousness of the Kaizong Founding School, and re-adjusted the focus of his studies from examination to the words of doting in his early years. After retiring, Yao Nai lived in the Southeast Academy for forty years, building a literary system, creating theories, burying his head in writing, cultivating heirs, and concentrating on creating the Tongcheng School. And each of its work of building the school contains a profound motive for opposing the Sinology. ”
Yao Nai wrote the Eighteen-Volume Selected Poems of Xi Baoxuan's Present Body, an engraved edition of the Jinling Bookstore in the fifth year of qing tongzhi, on the inner page one
Yao Nai wrote the Eighteen-Volume Selected Poems of Xi Baoxuan's Present Body, an engraving of the Jinling Bookstore in the fifth year of qing tongzhi, on the second page inside
However, Zhou Zhongming believed that the main reason for Yao Nai's departure from the Sikuguan was not that he was ostracized by the Sinology School, as evidenced by a poem written by Yao Nai when he left, "Yi Wei Chun Out of the Capital to Leave the Same Pavilion of the Princes":
Tong Chengtian issued a testament, and the case was often eaten with less money.
The articles in the sea are all sporadic, and the characters sitting in the middle resemble beads.
Three spring red medicine on the smoker, two degrees before the locust yellow fell on the stone.
Returned to the fishing tree to talk about grand events, and devoted his life to the teachings of the group of sages.
Yao's poem was written without a hint of resentment, and he called his colleagues in the museum "Zhu Lian" and "Qunxian", so Zhou Zhongming thought that Yao Nai had a good relationship with his colleagues in the Siku Pavilion. In response to this, volume 1 of the Book of Ren contains the second book of the Book of Ren, in which Yao Nai said: "Nai has returned since his return... If you want to talk with Mr. Xiaolan and Mr. Yumen, you will always think of foolishness, but there will be no day in the near future. It seems that Yao Nai was still thinking about Ji Xiaolan after leaving the Sikuguan, not to mention that in Ji Xiaolan's anthology, he also included a letter he wrote to Yao Nai, the title of this letter is "After the Title of Yao Ji's Biography zuo Moxi", a paragraph in the letter is: "Yu Feel that Moxi can be done by people, and Ji Chuan's text is enough to explain its subtleties, reading it, so that the heart of filial piety is born, because the inscription is numbered later, with Moxi non-radical, Ji Chuan is not a standard." Ji Xiaolan's article praising Yao Nai here is well written. After this quotation, Zhou Zhongming concluded: "The academic disagreement with his colleagues in the Sikuguan does not seem to be enough to make Yao Nai have to resign from the official position, at best this is only the reason why Yao Nai left the Sikuguan, and it is not necessarily the main reason why he left the official field forever to 'retire'." ”
So since this is not the case, what does Zhou Ming think? In the book, he also quoted many different speculations in history, and then analyzed them one by one, and finally Mr. Zhou Zhongming concluded: "It is because he hates the decay and sinister of the feudal officialdom and insists on his own personality independence and freedom, and he is 'useless'." Its essence, although it cannot be said to be a complete break with the feudal rulers in power, at least it is a distance from them; he refuses to collude with them and join the same stream. Such a conclusion reads too tall. As a living individual, in that kind of large-scale, whether it can recognize the decay and decline of feudal society can only let future generations do all kinds of speculations and interpretations.
Most of the articles about Yao Nai in later generations have summarized them as "poetry as text". This statement was first found in Wu Mengfu's "Treatise on the Tongcheng School": "Taking poetry as the text lies in shen yun." Yao Zhi's thesis, "Divine smell, rhythmic sound and color", with God at the head, focuses on rhyme. Regarding how to use poetry as a text, the example given by Zhou Zhongming in the book is a fragment of Yao Nai's "Book of Answering The Bachelor":
The method of the good shooter who smells today is: "Flat shoulder arm, positive arm, straight above the waist, reverse hook and fold below the waist, and support the left and right." Its shiya is also like a mallet. If you don't, you can't shoot. "Teachers and disciples teach each other, and that's all. As for the shooting of Sauron and the Mongols, the head is tilted, the shoulder is shouldered, the back is bowed, and the hair is moving, and those who see it do not laugh, but the shooting of Sauron and Mongolia is far away, deep and hit, and the shooter of the world often does not catch it. However, shooting, not a fixed law, is also clear.
Yao Nai disagreed that Weng Fanggang had the so-called method of writing, he believed that the results of the article were the most important, in fact, the way did not need to be so demanding. However, Yao Nai's rebuttal is a metaphor for the image of archery, and his passage is indeed interesting. Yao said that he had heard that people in the world who can shoot arrows accurately must strictly respect a special set of procedures, such as shoulder flattening, waist folding, and a series of complete operations, so many people think that to be able to shoot arrows well, they must follow these procedures. But then he said that he saw the Mongols shooting arrows, but he did not respect this technique at all, and from the perspective of an expert, these Mongols' archery was not at all beautiful, but what he did not expect was that these people hooked their backs, shrugged their shoulders, and chanted words in their mouths, and the arrows shot out were also very accurate. And Yao Nai uses this image contrast method to refute the other party, so that it can be seen where his superb skills in writing articles are.
The article written by Yao Nai, the most famous one, is "Dengtai Mountain", I quote a passage in this article such as
Directly south of Mount Taishan there are three valleys. Zhonggu around Tai'an City, Li Daoyuan so-called huanshui also. Yu began to follow the entry, the road less than half, cross the middle ridge, repeat the West Valley, and then reach its peak. In ancient times, mountaineering, following the East Valley into the road, there is a Heavenly Gate. The East Valley, known in ancient times as the Tianmen Stream, is not the rest of the way. Those who pass through the middle ridge and the mountain peak cliffs today are called the Heavenly Gate Cloud in the world. The fog in the road is slippery, and the stone is almost impossible to climb. And on the top, the Cangshan Mountains bear snow, the candles are in the south; looking at the sunshine in the evening, the city is guo, the Wenshui and Wandering are picturesque, and the mid-mountain is foggy.
For this article, Wang Xianqian summed it up in the "Compilation of Continuing Ancient Texts and Dictionaries" as "the canonical condensation", and at the same time it is also called "with this divine power, Fang Xu is a big text." There are many people in the world who have ascended to the mountain, and they should read this as a shelving pen." Here, Wang Xianqian almost regards this "Journey of Mount Taishan" as the best work of the Five Peaks Travels.
Three volumes of Yungen Shanguan Poetry Collection, Qing Jia Qingjian manuscript, Yao Nai title
Regarding the attitude of the article, Yao Nai said in the "Fuwang JinshiHui Ancestral Book":
The nature of the shrew knows the darkness, does not understand the changes in human feelings, the expediency of the times, obedient to things, sits on the poor covenant, admires the friendship of the ancients, and steals his words. The text of the ancients is only the first text, the clear morality, the maintenance of customs to the world, the will of the gentleman; and the words are enough to do their best, the text of the gentleman. Daqi's words are clear, and the ambiguity is obscure. The weasel has been asking for this for several years. Look at the eyes, recite in the mouth, and the book in the hand, more than its clutch and measure its weight, and return to the day, donate to the lust, although the vulgar laughter is not shameful, think that the ambitions of the ancients are far away, and if they sit on the steps and receive their appearance, they will be unhappy and wish for the day and be disciples.
Yao Qian said that he did not understand the world and did not understand human feelings, so he could only stick to poverty, but he envied the interaction between the ancients, especially liked ancient words. Yao believes that the ancients wrote well, not simply because of writing skills, but more importantly, these articles can express morality, concepts and social customs, and the author is first of all a gentleman, in order to write a gentleman's style. Yao Nai said that he had pursued such a realm for decades, although his practice was not understood, but he did not mind, he read the articles of the ancients, he felt that he had a spiritual communication with those people, he felt that this state of reading was very satisfactory to himself.