Xin'an Lixue, which began in the Song Dynasty, flourished in the Yuan, and flourished in the late Yuan and early Ming Dynasties, is the inheritance and development of Cheng Zhu Lixue in ancient Huizhou. Xin'an Lixue is not only a far-reaching academic school in the history of Chinese thought, but also a clear banner in the history of the development of Cheng Zhu Lixue.
Looking at the academic context of ancient Huizhou for more than 700 years, Cheng Yao, the sage of Ming Dynasty Science, is undoubtedly a firm standard-bearer of Xin'an Science.
Genealogy
Cheng Yao (1480-1560), an elephant, character Qixuan, lianjiang, also known as Yueshan, Xiuning Fuxi people (now Xiuning Dafu).
According to the "Genealogy of the 100,000 Cheng Clans", during the Dragon Boat Festival in the fifth year of the Tang Dynasty (878), Huang Chaobing committed a crime. The 28th Cheng Yu (Zi Jiming) of the Xin'an Cheng clan, the brother Cheng Hu raised an army in Linxi Dongmiyan. Nanping, Cheng Yu lived in Fenkou, and then moved to Minkou. Tian Lian que mo, known as "100,000 gong". Cheng Yu's great-grandson Cheng Bing, moved to Dafu, Xiuning in the second year of Later Tang Tongguang (924).
Xiuning Dafu Cheng clan, chuan 7th dynasty has Cheng Zhuo (字公立, a word Zhongli), xuexing was heard at the time, Honshu hired as a scholar, author of the "Ziyang Collection" passed down; Cheng Zhuo has a son Ru Li (字用之), southern Song Dynasty Duan Mingdian scholar Cheng Jue as an epitaph called: "The world is taught with poetry books"; Ru Li has a son Si Li (Zi Rong), the Southern Song Dynasty Hua Wen Ge scholar Lü Wu made an epitaph inscription praise: "Godson with righteousness, Xi Confucianism", author of the three volumes of "Zhi Mi Bao Zhao", to Yi Descendants; Si Li has a son Cheng Jun (zi shi Meng, also zi Ji Long, the number Song Xuan).
In the first year of the Southern Song Dynasty (1259), Chinese Wu Shuangke Jinshi, an official to zhongshu sheren, the Ming Gift Department Shangshu Cheng Minzheng praised: "Embrace the art of literature and martial arts and Fu Qishi, complete the festival of provenance and the Buddha appears in the world", author of the "Songxuan Collection" twenty volumes; Cheng Jun has Sun Chengshu (Zi Yi Zhong, number Guiyan), who learned from the Science of Science Daru Huangcao Window, Yuan to Yuan Ten Years (1273) in charge of teaching Ziyang Academy, the famous poet and poet Fang Hui has a poem praise: "Learning the sea is a needle yuan self-righteousness, the word field can not be sung", author of the "Guiyan Collection" three volumes, "Jing Shuo" One volume.
Cheng Shu had a son Tiancun (字伯顺, 号存轩), a classmate of zhu Sheng, the founding minister of the Ming Dynasty, under the door of Chen Dingyu, a great confucian of the Ming Dynasty, who was clean and unshillenged, and wrote a volume of "Taiji Tushu", "Yi Shu" and "Analects of Sayings" in two volumes, five volumes of "Reading Books", and four volumes of "Tancheng Collection"; Tiancun had Sun Chengqi (Zi Sixian), and Fang Mian, the ming Dynasty's imperial counselor, wrote a tomb table praising "born without an inch, and died with a good name to pass on to the world"; Cheng Qi had a son Shang Shu (Zi Yan Jin), and the Ming Dynasty supervisor Yu Shi Yu Wenbo wrote an epitaph inscription "Words and Teachings of the Sons", It will be righteous. Shang Yu had a son, Huazong (字道荣), that is, Cheng Cao's grandfather, who wrote five volumes of the "Manuscript of the Continuing Cultivation Hall" and five volumes of the "Essay Record" in order to learn to be poor in reason.
Xiuning Dafu Cheng clan, hundreds of years of books Xiang Mendi, more than ten generations of poetry liturgy family. The origin of family learning has undoubtedly had a huge and far-reaching impact on Cheng Cao's academic thought.
A corner of Dafu Wu Sunmin /Photo
Poor reasoning
Cheng Cao's academic contributions should start from the "Records of the Department of Xin'an Studies".
In the third year of Ming Zhengde (1508), Cheng Cao, who was only 28 years old, compiled the "Records of the Department of Xin'an Studies". The Records of the Department of Xin'an Studies consists of 16 volumes, which are collected by the Inspector of Anhui and collected into the general catalogue of the "Four Libraries of the Whole Book".
Since the Ming and Qing dynasties, the engraving has been re-revised many times. In 2006, it was approved by the National Committee for the Collation and Research of Ancient Books in Colleges and Universities, and was published and distributed by Huangshan Book Club through Wang Guoliang and Zhang Jiandian School.
Known as the first "study case" of Xin'an Science, the "Department Of Xin'an Studies", has important significance in the history of the development of Xin'an Science.
At the beginning of his book, Cheng Yao first drew a genealogical map of the new anatherology, traced its flow, poor origin, and concisely but clearly established the academic status of the new anagram from the Cheng Zhu Lixue sect. Secondly, the whole book contains the historical materials and academic ideas of 110 famous scholars from ancient Huizhou from the Song and Yuan dynasties to the middle of the Ming Dynasty, and xin'an science as an independent academic school has been systematically and completely established and bloomed with brilliant brilliance.
Cheng Cao wrote in the "Preface to the Records of the Department of Xin'an Studies": "Mencius did not have the learning of the saints, and there were more than a thousand years. Until my two masters began to learn from the scriptures, advocated to show people, to dispel heresies, to revive the ugliness of secular learning, and to restore the way of Confucius and Mencius. It was passed on to my Ziyang Master four times, retracing its flow, exhausting its source, eclectic group words, collecting great achievements, and Zhou Cheng's learning and benefiting works. ”
As a young scholar, Cheng Yao has sorted out the xin'an science of theory of Cheng Zhu Lixue and the way of Confucius and Mencius so clearly, and has been promoted to the height of "the restoration of the way of Confucius and Mencius" and "the study of Zhou Cheng's learning", combined with the selection and editing of the character information in the book, the theme of the "Xin'an Studies Department" with the purpose of promoting Cheng Zhu Lixue is vividly expressed.
As a newly debuted scholar, Cheng Yu also put forward a unique idea of governance in the "Preface to the Department of Xin'an Studies". He believed that the way of the world, from the hands of the saints, was passed on to the book of Confucius and Meng, and that it was practiced among kings, fathers, sons, brothers, husbands and wives, and friends, and he advocated the concept of reading with exhaustive reason and practice, and even more advocated the idea of self-cultivation and practical application of poor reasoning.
The "Records of Xin'an Studies" is not only a landmark and important work of Xin'an Science, but also a remarkable collection of local documents, which not only adds icing on the cake to the ancient Huizhou of the "State of Documents", but also provides valuable historical materials for the thriving study of Huixue.
Daoguang's "Xiuning County Chronicle" records: "Early loss of shame, lifelong pain, more than twenty years of stepmother, the coffin did not enter the private room." Although he was born in Xiang mendi, Cheng Cao's family life was not happy. Losing his mother at an early age, losing his father at the age of twenty-four, and suffering from lifelong adversity, Cheng Cao served his stepmother for more than 20 years, and could not freshen up and enter the private room. Cheng Cao's benevolent and filial piety in self-cultivation is exemplary.
Cheng Cao had two sons, the eldest son was named Shao Lian, and the second son was named Miao Luo. "Lian" refers to Zhou Dunyi of Lianxi; "Luo" refers to Cheng Hao and Cheng Yi of Luoyang. Isn't the meaning of "Shao Lian" and "Luo Luo" a lifelong pursuit and ardent expectation of Cheng Yao's inheritance and promotion of science? Cheng Cao's devotion to self-cultivation can be seen from this.
Cheng Cao founded the "Yueshan Jingshe" in his hometown as a place of study to teach science. According to Daoguang's "Records of Xiuning County", Cheng Cao's second son, Cheng Shuoluo ( Cheng Shuoluo ) , the second son of Cheng Xiao ( Chengsu Xiao ) , was a scholar who kept his studies , did not do shijin , inherited the "Elite House of Mount Yue", taught students and apprentices, became famous outside the mountains, and fought for teachers and affairs near and far.
Obviously, the key to poor self-cultivation is a consistent pursuit and practice in Cheng Cao's academic activities and daily life, that is, in today's day, does not it also have more urgent practical significance?
It's a real home
In Cheng Cao's early academic career, another peak that stood side by side with the "Records of the Department of Xin'an Studies" was undoubtedly the "Records of Idle Studies".
In the tenth year of Ming Zhengde (1515), the 35-year-old Cheng Cao compiled the "Record of IdleNess". The Records of Idle Passage consists of ten volumes, which were collected by the Inspector of Zhejiang and included in the general catalogue of the Four Libraries.
The surviving editions today are ming jiajing's forty-three years (1564) and his son Cheng Miaoluo and the Qingzheng Yitang periodical. In 2006, it was approved by the National Committee for the Collation and Research of Ancient Books in Colleges and Universities, and was published and distributed by Anhui People's Publishing House through Zhang Jiandian and Cheng Minzheng's "Dao YiBian".
Since Zhu Xi and Lu Jiuyuan's "Meeting of Goose Lake", the academic confrontation between Cheng Zhu Lixue and Lu Wangxinxue has intensified. In particular, the academic activities of Zhan Ruoshui, Wang Yangming and others spread rapidly in Huizhou, which not only broke the situation of the unification of the world by Xin'an Lixue, but also intensified the differentiation of the Xin'an Riga camp.
In view of the academic views of Zhu Xi and Lu Jiuyuan, among the ranks of xin'an theory, zhao yi first said in "The Strategy of the Six Gentlemen of the Right Of the Jiang Dynasty" that "Zhu Lu is different early and different and late is the same", and then Cheng Minzheng wrote "The First Edition of the Dao" to divide Zhu Lu's learning into three stages: "The opposite of the beginning of the yan if the ice charcoal", "the companionship of the doubts in the middle of the yan consciousness", and "the dependence of the auxiliary car in the end". For a time, Zhu Luzhi's view of learning was different from the same, and it became the norm.
Cheng Cao, who is known in today's academic circles as an important representative figure in the history of the development of Xin'an Science, has always been a distinct image with the purpose of safeguarding and carrying forward the great Cheng Zhu Lixue, and is active in the cusp of academic confrontation. The advent of the "Records of IdleNess" is the diametrically opposed view expounded by Cheng Yao in response to Cheng Minzheng and The "early differences and late similarities" of Zhu Luzhi's learning.
The Records of IdleNess collects the remarks, letters, anthologies and other works of Zhu Xi and Lu Jiuyuan, and compiles them according to the language. In the Records of IdleNess, Cheng Yu examined the chronological order of the dispute between Zhu Xi and Lu Jiuyuan in the past, and held that Cheng Minzheng's view that Zhu Luzhi's learning was "early and different and late is the same" could not be established.
The "Record of IdleNess" refutes Cheng Minzheng's practice of reversing the facts and deceiving houxue. As Cheng Miaoluo said in the "After the Carving of Idle Records": "Zhu Luzhi's learning has always been different, see in his two genealogical anthologies and quotations, Fu He Caolu Wu Created for accommodation and mediation. Huangdun Cheng Gong also continued to be the book of the beginning and the end, from the fact that it was a public case that had not been solved for thousands of years, and the doubts of the world were insoluble, and the Tao could not be taught. I was deeply afraid of this, took Zhu Lu's suicide note, considered the order of his years, knew the similarities and differences of his purpose, collected and collected it, and compiled it into a compilation, and his heart was Mencius's heart of the first saint. ”
The Huangdun Cheng Zhu Que Li Ancestral Chronicle records that Cheng Cao "was born with beauty, sweet and idyllic, despised Xuan Guan, retired to Lin Quan, and read books to entertain himself." In his early years, he heard the Tao, and in his later years, he painstakingly wrote about it. With Wang Renfeng for moral intercourse, in the past also debated, Fermin Focuo". Cheng Cao is such a pure scholar who retired to Lin Quan to study for self-amusement, never followed the tide, in order to seek the truth, nor did he superstitiously believe in authority, and had the courage to argue academically.
Cheng Cao's academic thoughts and styles are fully displayed in the words and lines of the "Idle Record". Just as Chen Qinglan sighed, "Si Shiye, and there are Si people, Si Shi, and there are drunk and unbiased people, such as those who are in the mountains, where do they get Ye?" That's the idea! Be diligent! The way of defense is strict! Meritorious Zhu Ziyi! ”
In order to seek the truth, Cheng Cao was created as the staunch standard-bearer of Xin'an Science. As Cheng Cao wrote in the preface to the "Record of IdleNess": "Cao Ye, fortunately insulting the land of the master, and receiving the world to keep his suicide note, dares to vainly dispel idleness... Ruofu Bingfu's banner of the Master, pounding the Lair of the Lu clan. ”
Cheng Died in his eightieth year, and the tomb was buried in Xiuning Dafu and Mugan, revering the Xiuning Township Xian Ancestral Hall, the Huangdun Cheng Zhu Que Li Ancestral Hall, and the Xiuning Dafu Si Jing Ancestral Hall. In his lifetime, he also wrote three volumes of "Yangming Chuan Xi Lu Kao", two volumes of "Zhu Zi's Early Diagnosis", and "Zhu Zi's Later Life Final Examination".
Cheng Cao's academic thought directly or indirectly influenced a large number of scholars of later generations, such as Chen Jian and Gu Yanwu. Cheng Cao's academic contributions, Daoguang's "Xiuning County Chronicle", also made a high evaluation of "holding the theory and contributing to the sacred science".