On April 12, 2022, the 119th lecture of the "Lecture Series of Famous Historians of the School of History and Culture of minzu University of China" was held online on the "Tencent Conference" platform. The lecture was delivered by Chen Shilong, a researcher at the Institute of Ancient History of the Chinese Academy of Social Sciences, and chaired by Professor Peng Yong of the School of History and Culture of the Central University for Nationalities.
Researcher Chen Shilong's report is entitled "The Six Sayings and Grassroots Indoctrination in the Ming and Qing Dynasties". At the beginning of the report, he first explained the topic.
The "Six Sayings", also known as the Six Sacred Sayings, also known as the Sacred Sayings, the Hadiths, the Six Precepts, the Six Precepts, and even the "Six Sayings", is one of the articles in Ming Taizu's "List of Religious People", referring to the six sentences called by the old man along the village, namely:
Filial piety to parents, respect for elders, harmony in the village, lessons to children and grandchildren, each in peace, do not do anything wrong.
On the second day of September in the thirtieth year of Hongwu (1397), Ming Taizu "ordered the people of the world to place a wooden duo in each township, and to select the elderly and blind people to hold the duo six times a month on the road", and the following year promulgated the "List of Religious People", which became the general program of grass-roots education in the Ming Dynasty.
Although the Six Sayings were formally put forward by Hongwu for thirty years, the Japanese scholar Eiichi Kimura believes that from the perspective of ideological origins, the Six Precepts originated from the list of exhortations unveiled by Zhu Xizhi Zhangzhou: "Filial piety to parents, respect for the elders, harmonious marriage, and compassion for the township, each according to its own duties, do not be a traitor." These 24 characters have a certain similarity with the six edicts promulgated by Zhu Yuanzhang, and from many records, before the official promulgation of the "Religious List" in 1398, Zhu Yuanzhang's six-precept thought had begun to take shape. For example, Zeng Weicheng's "Dixiang Chronicle" says: "The old man of Muduo, established in the early years of Hongwu, has both urban and rural areas, and every month Shuo Looks forward to The Muduo on the road, sings the hadiths to warn the people, and gives food every month." Those who violate the canon shall be punished by listening to their reports. This shows that in the early years of Hongwu, there was already the practice of the elder muduo singing the hadith, and Zhu Yuanzhang's "Great Commandment" also has a similar expression of thought. It can be seen that the Six Sayings were not suddenly proposed, but their formation went through a process, and when they were implemented to a certain stage, they were officially promulgated in the form of the "Religious People's List".
As a form of grassroots indoctrination, how effective is the implementation of the Six Precepts? Gu Dingchen of Suzhou (1473-1540) once said: "When Chen was a child, every day at five o'clock, he heard the old man holding the duo chanting these words in protest, and he was alert to himself. Yang Kaidao, a famous sociologist in the Republic of China period, also believed: "The method of propagating the holy oracles is more precise than ordinary proclamations, and ordinary proclamations can only reach the city, but not easy to reach the countryside, can only be excited for a while, not easy to reach the countryside, can only be excited for a while, and it is not easy to maintain for a long time... (Ming Taizu had people preach the Six Sayings) and beat and chant to shock the people, just like the twilight drum and morning bell of the past, the slogan of the present. "It can be seen that the Six Precepts may be an effective way of teaching at the grassroots level.
Because the Six Sayings were the Emperor's Sacred Sayings and were widely implemented in grass-roots indoctrination, the Ming Dynasty scholars' evaluation of the Six Precepts was nearly extreme. Luo Rufang of the Taizhou School of The Right King of Jiang said: "Tasting the Six Sayings of the High Emperor is really the will of Confucius's Spring and Autumn And instigates the heart of loyalty and filial piety." ...... Filial piety to parents, respect for the elders, direct yao shun's unity, carry forward the essence of Kong and Meng, but it is to rectify the world. The words of Jiangdong during the Wanli Dynasty: "The six edicts of Emperor Taizugao, not more than twenty-four words, are written in scripture, and hang with the sun and the moon, that is, tens of millions of words, which are not enough to solve it." The late Ming Dynasty Chapter Huang had a saying: "Congratulations on the three chapters of the Great Commandments, the "List of The Religious People" and the six sayings of the Hadith, which can really be combined with the Zhou Li." At the end of the Ming Dynasty, the golden voice was also cloudy: "Far and sixteen characters are revealed, and the sun and the moon are moving." Even Lu Longqi, a famous theologian of the Zhu School in the early Qing Dynasty, also praised the Six Sayings: "The Six Sayings understand Zhengda, and in the twenty-four characters, a "University" is the purpose of cultivating Qi Zhiping, and it is naturally possessed." It can be seen that the Six Sayings have a non-negligible influence in the grass-roots indoctrination of the Ming Dynasty.
Since the Six Sayings are so important, the academic community naturally pays a certain degree of attention. Teacher Chen pointed out that the earliest concern for the Six Sayings was the article "Examination of the Monuments of the Hongwu Sacred Sayings" published by the French sinologist Sha Qi in 1903. In the 1930s, a group of scholars such as Wang Lanyin and Yang Kaidao, who studied the township covenant system, then paid attention to the important role played by the Six Sayings in the township covenant and carried out a series of studies. In the 1950s and 1960s, the research was relatively quiet in China, but it set off a relatively concentrated research boom in Japanese academic circles, represented by scholars such as Shimizu Morimitsu and Sakai Tadao. After the 1980s, scholars at home and abroad gradually paid more attention to the Six Sayings, such as in 1985, the American scholar Mei Weiheng's "Language and Thought in the Interpretation of the Sacred Sayings" introduced Zhong Huamin's "Illustration of the Sacred Sayings" and Fan Feng's "Six Sayings of The Interpretation", in 2000 Zhu Honglin introduced the Zhanruoshui Zengcheng Shadi Township Covenant Sacred Sayings, in 2006 Zhou Zhenhe's "Sacred Sayings: Collective Interpretation and Research" was compiled into the Qing Dynasty Wei Xiangshu's "Six Precepts Collection".
In general, the academic community has paid more attention to the Six Sayings and achieved certain results, but there is also a large room for expansion, mainly in the fact that many important interpretive texts of the Six Precepts have not been fully studied. Taking several cases such as Zhong Huamin's "Illustration of the Sacred Sayings" and Li Sixiao's "Explanation of the Sacred Sayings of the Emperor Ming" as examples, researcher Chen Shilong analyzed many details of the interpretive texts that have not yet been revealed, and pointed out that the regional characteristics of various interpretive texts (how to reflect local characteristics) and academic characteristics (how to reflect the academic tendencies of interpreters) have not been revealed due to the lack of specific case studies. In view of this, he proposed that the development direction of the study of the Six Commandments lies in the "return text".
After introducing the content and importance of the Six Encyclicals, the overview and prospect of previous research, Researcher Chen Shilong focused on the various historical texts of the Six Encycles, focusing on the development process of the interpretation of the Six Encycles from the following aspects.
I. The founding of Wang Shu's Hadith
Wang Shu's Hadith Commentary is the first interpretive text to separate the six sayings from the Pakatan d'être, and it has pioneering merit.
Wang Shu was a famous courtier during the years of Chenghua and Hongzhi, and served as an official Shangshu in the early years of Hongzhi. The earliest surviving text of Wang Shu's interpretation of the Six Sayings is the "Monument to the Holy Will of Emperor Taizugao" in the Museum of Zhoukou City, Henan. Including the "Sacred Will Tablet", Wang Shu's "Hadith Interpretation" has four versions: Wu Wei's "Sacred Purpose Monument" (1498); Tang Qi's "Hadith" (1536); Cheng Hitomi's "Sacred Sayings" (1558); and Zhang Huang's "Hadith Interpretation" (1562-1577). Comparing the relationship between these four texts, it can be found that the first Wuwei Sacred Will Tablet is very similar to the fourth type of Zhanghuang Hadith, and has only been modified in a few words, such as the Hadith's interpretation of the more difficult words in the Sacred Will, and the grammar and vocabulary of the stronger nature of the text are changed closer to the spoken language and more concise. The second type of Tang Qi's Hadith Ishir is relatively similar to the third type of Cheng Hitomi's Holy Sayings, and is quite different from the first and fourth texts. Wang Shu's Hadith thus developed two textual systems, A (,) and B(,).
Comparing the various texts related to Wang Shu's Hadiths of the same era, it can be found that the texts belonging to "System B" are all in the form of "notes and praises". Although it is not possible to equate exactly between "System B" and "Annotation and Praise"(for example, Xiang Qiao's "Xiang Family Training", although based on "System B", does not include the "Praise" of "Sanyuan Wanggong Xie, Lingbao Xu Gongyi"), but the correlation between the two gives us reason to presume: probably soon after xu Chen's "Praise" was introduced, the form of "Annotation and Praise" began to appear, and Wang Shu's interpretive text "System B" was also formed, probably earlier than Tang Qi's Hadith. Tang Qi, on the other hand, copied this text into the Hadith without alteration. Wang Shu's interpretive texts "System B" and "Zhu Zan Unity" remained popular during the Jiajing period, and gradually expanded from Shanxi, Shaanxi, and Henan to the south, until a more competitive interpretive text, Luo Rufang's Interpretation of the Six Sayings, appeared after 1562 and began to gradually replace it. After entering Long and Wan, the text of Wang Shu's interpretation of the Six Sayings gradually became less mentioned, but Zhang Huang, who was known for his erudition, rediscovered it. Judging from the interpretation texts of Wang Shu's Hadith commentary and the Interpretation of the Sacred Sayings by unknown authors, the two interpretation texts of the Holy Sayings compiled by Zhang Huang's Book Compilation, they were not widely popular at that time, and the Hadith Commentary may be even more different from the Hadith, so that like the Sacred Commentaries, it was valued by Zhang Huang for its rarity, and was preserved in the Book Compilation as two rare documents.
II. "Neglect for purpose": the combination of the township covenant and the interpretation of the six precepts
In the process of the popularity of Wang Shu's interpretive texts, the phenomenon of combining the six precepts and the township covenant has emerged.
The township covenant arose in the ninth year of the Northern Song Dynasty (1076) Lü Dajun's "Lü Shi Township Covenant". According to scholars' research, the Lü clan township covenant deliberately differed from Wang Anshi's emphasis on social control at that time, and its original spirit was equal and voluntary. The key words in the text, such as "exclusively with the villagers", "house of representatives", "common discussion", etc., all indicate this. The general direction of the implementation and revision of the Township Covenant in the Song Dynasty was "leniency". The four programs of the Lü's Township Covenant are: "Persuasion of Virtue and Karma", "Mutual Discipline of Faults", "Intersection of Etiquette and Customs", and "Compassion for Suffering", and there are several articles under each program, which generally emphasize mutual assistance. After the southern Song Dynasty great Confucian Zhu Xi increased and lost, the Lüshi Township Covenant became an important text for Confucian scholars to govern the countryside, and the spirit of the township covenant it represented has always been the ideal of Confucian scholars' township governance, which has had a far-reaching impact on future generations.
In the fourteenth and fifteenth centuries, however, the implementation of the township covenant was in trouble. This is because of the implementation of the "Edmunist List" at the beginning of the Ming Dynasty, which elected the elderly or blind people every month to chant the six precepts on the road, which greatly reduced the space for the implementation of the township covenant. The Zhenduo system with the Six Sayings as the core relies on the System of Lijia that comprehensively covers the countryside in the early Ming Dynasty, and penetrates deep into every village (110 households), and the villages where "scattered and far away" are popularized to every Jia (10 households), and one elderly person in each village specializes in indoctrination and litigation, so that the grass-roots indoctrination in the early Ming Dynasty is strictly exhausted, so that there is no room for the township covenant to unfold. When Lin Yi, the chief of the Ministry of Works in the first year of Hongzhi (1488), proposed that "taking zhu Zi's "Family Ritual" and "Lantian Lü Clan Township Covenant" should be practiced in the order of the family clan and the township party, so as to teach the people to be friendly", the Ministry of Rites replied: "This statement is quite suffocating with the old system of my dynasty." At the same time, the implementation of the township covenant has also caused some controversy. During the Chenghua years, Luo Lun made a township treaty and used lynching, which caused disputes. In a letter to Luo Lun, Zhang Mao strongly opposed Luo Lun's practice of attaching a township covenant by lynching him, saying: "The trip to the township covenant wants all the people of the township to be good, and its meaning is very beautiful. But the System of Zhu and Lü zhi, with advice and no rewards and punishments, is it not as wise as this? It is easy to reward and punish the handle of the Son of Heaven, and those who have a ruler do it, and rule from above. Now it is not appropriate to exercise his authority without being in his position, but he wants to be between Shi's father and brother and the clan? Or if there is one who respects me, and I shall not reward and punish him, then there will be obstruction and he who will not do it, but he shall not worry about his end! If the local elite wants to inject rewards and punishments into the persuasion of the township covenants, it must rely on the power of the "Son of Heaven" and the "Yousi". Since then, the development of the township covenant has followed this path.
The township covenant was difficult to implement in the grass-roots society at the beginning of the Ming Dynasty, and its legality was quite controversial, which provided the possibility of combining the township covenant with the Six Sayings. The content of the Six Sayings is more extensive than that of the Lü's Township Covenant, which only talks about mutual assistance in the townships, while the Six Sayings range from family ethics and family ethics to social ethics and professional ethics, and later Confucian praises it for almost all the ethics that people should obey in the world. The content of the township covenant was changed from the Lü's Township Covenant to the Six Commandments, which greatly improved the legitimacy of the township covenants - in the Ming Dynasty, it was impossible for anyone to dare to criticize the six sacred edicts promulgated by Ming Taizu. The practice of speaking of the Six Sayings of Taizu in the township covenant on the one hand shows the respect of the grass-roots indoctrination for the imperial court, and on the other hand, it is extremely clever to let the township covenant obtain a legal cloak. Nie Bao's Preface to the Yongxin Township Covenant says: "Honor the Holy Commandments to benefit their strength, respect them, and wisdom." In the twenty-third year of Jiajing (1544), Wu Wanchun, the general of the Shadi Township Covenant in Zengcheng, Guangdong, said in the "Ganquan Sunnah Covenant" that preaching the six precepts in the township covenant has special significance: "Proclaim the holy precepts, do not forget the Junye, and be loyal; Shen yi precepts, teach the people to be harmonious, and shunye." Whether it is "respect" or "loyalty", it is emphasized that grass-roots indoctrination should fully reflect the respect and worship of imperial power.
Although the township covenant introduced the six precepts in its content, it still retained the original form of "outline body". Township covenants based on the Lü's Township Covenant usually take the four ceremonial conditions, namely "moral and industrial persuasion", "fault and failure", "etiquette and customs", and "compassion for suffering", and then list their corresponding codes of conduct article by article, "each with its own conditions, set as a covenant". For example, under the outline of "Negligent Phase Regulation", it clearly lists "six transgressions of righteousness", "four transgressions of covenants", and "five transgressions of non-cultivation". For the interpretation of the Six Commandments, "neglecting the purpose" is a new way of interpretation, but for the township covenant, it is common practice to set up separate items. This method of article-by-article relief had a certain impact on the townships built with the Six Sayings as the core in the early Jiajing Dynasty. In the early years of Jiajing, the interpretation of the Six Sayings was mostly in the form of entries. The interpretation of "neglect for purpose" may reflect that when local officials first implemented the township covenant, they paid more attention to the role of the "covenant" of the township covenant, and paid more attention to the prescriptive and binding nature of the township covenant. However, if used as a code of conduct, the six precepts and twenty-four words are undoubtedly too simplistic, so the magistrates have to add many details to adapt to the current state of society. Therefore, there is a way of interpreting the six precepts with the six precepts as the outline, neglecting them as the purpose, refining them one by one, and standardizing the behavior of the common people. After the six edicts enter the township covenant, a "sacred oracle tablet" will be enshrined on the incense case, and the six precepts and twenty-four words will be written.
The combination of the township covenant and the six precepts in terms of content began with Wang Yangming's "Nangan Township Covenant". This is Wang Yangming's "first initiative" in the construction of township covenants in the Ming Dynasty. In the last years of Zhengde, when Wang Yangming inspected Nangan, his "Exhortation to the New People" and "Nangan Township Covenant" are quite similar to the derivations of the Six Sayings. For some time thereafter, the union of the township covenant with the six precepts was not stable, and sometimes the six precepts could not enter the township covenant at all. Many township covenants honored the Six Precepts of Taizu while also abiding by the Lü Clan Township Covenant. During this period, Wang Xuemen became the main force in the implementation of the combination of the Six Commandments and the township covenant.
The earliest known township covenant, with the Six Sayings as the core but still adopting the form of the Program since the LüShi Township Covenant, is the Yongxin Township Covenant adopted by Lu Yue of Yongxinzhi County in the twelfth year of Jiajing (1533). Lu Cang's contribution was to completely replace the content of the Ming Dynasty Township Covenant from the Lü's Township Covenant to the Six Sayings. Zou Shouyi said in the "Xuyong Xinxiang Covenant": "Marquis Gusu Lu ordered Yongxin with the advice of Si, and resolutely relied on himself with Jing Gong. ...... It is to consult with the Doctor of the Great Master, to be considered by custom, to establish a rural covenant, to perform the holy precepts and to neglect it. Whoever is the eye of filial piety, the second eye of respect, the sixth eye of harmony, the fifth eye of teaching, and the fourth eye of physiology, there are four out of ten eyes. The people of the city valley, Xian Xin gladly obeyed. "The purpose of the village covenant reaches 14 orders, accounting for nearly forty percent of the 37 orders, and in some ways the prohibition of the township covenant is even heavier.
Since then, Zou Shouyi's Anfu Township Covenant has also been influenced by the Yongxin Township Covenant. Zou Shouyi's "Book of Shuxiang Yueyi Valley" Yun: "Songxi Cheng Hou Zhi Li Xiang Yue Ye, Shi Hadith to Zhen Jiao, Lian Bao Jia to cooperate with customs, And Qi Jun to the director." There is also Zou Shouyi's "City God Temple Huixiang Sense Presents the Gentlemen of the Way" has a saying: "Emperor Gao Shi Six Words, Songxi Xuanwan surname." ”
The Anfu Township Covenant subsequently influenced the Guangde Township Covenant. In the seventeenth year of Jiajing (1538), Zou Shouyi was appointed as the official of the Nanjing Bureau. On the way to the post, he passed through Guangde Prefecture, where he had once served as an official, and gave the "Anfu Township Covenant" to Zhizhou Xiachen. Zou Shouyi's "Inscription of the Guangde Township Covenant" says: "Dongkuo Zou Zi was abolished into the examination gong, and the "Anfu Township Covenant" was used to be used in Guangde Xinshou. Natsuko Hirosai took it and consulted it. The first is the Emperor's Hadith, and the sparse is twenty-four eyes. ”
There are few existing complete compendiums, and He Dongxu's Xin'an Township Covenant is an incomplete text. The Xin'an Township Covenant quotes: "Obey the Holy Word, and declare to Yu Ershishu, and always see it." ...... Inform the writers of the ceremonies to praise the lord, guide the rites, speak for the priests, and chen the holy sayings. Among them, there are nine statutes in the sixth order "definite points" under the "physiology of each security". Although the specific content selects the most commonly used clothing, clothing, eating utensils, houses and land and other matters most closely related to life to explain to the common people, but the introduction of large paragraphs of the relevant provisions in the "Minghui Codex" makes this interpretation method still slightly complicated, although it has the effect of prohibition, it may not be able to achieve the effect of shocking vigilance.
In general, from the beginning of the sixteenth century, the six precepts of Ming Taizu entered the township covenant system and became the core content of the township covenant preaching, and the corresponding interpretations increased. Around the same time that in the northern Shaanxi, Henan, and Shanxi regions, Wang Shu's slightly interpretive texts of the Six Sayings were popular, while in the southern provinces, the Six Precepts interpretations with the Six Precepts as the outline and the following sub-items to regulate the lives of the common people were popular, and they were related to the Yangming Houxue, and the traces of their spread and influence also appeared from time to time. Yangmingmen Xue Kan, Ji Ben, Zou Shouyi and others are all enthusiasts of such a program interpretation, and have successively influenced Yongfeng, Anfu, Nanzhili Guangdezhou, Huizhoufu, Taiping County, Zhejiang and other places.
Due to the cumbersomeness, this form of the gangmus was gradually replaced by Luo Rufang's type of interpretation based on reasoning after the 1650s and 1660s. This may also be related to the popularity of Yangming studies in the sixteenth century of the Ming Dynasty. From the perspective of Yang Ming Mind, a person who really understands "what should be done" naturally knows "how to do it", so it is only necessary to explain the ethics of the Six Sayings in a reasonable way, and the listener will naturally know how to act, without listing what people should and should not do. Therefore, after Jiajing, the interpretation texts of the Six Precepts of the Code of Conduct became more and more rare and almost extinct. Local officials who wanted to include the content of the prohibition in the interpretation of the Six Sayings were mostly to have a rational explanation and then attach a forbidden article. This is already the case with He Dongxu's Xin'an Township Covenant, ganShi price's Dantu Township Covenant during the Wanli Dynasty, and Zhai Dong's Lingxian Township Covenant. Therefore, scholars generally believe that in the last years of Jiajing, a new type of township covenant represented by Luo Rufang's "Ningguofu Township Covenant Precepts" was finally established.
After the establishment of the Xinxiang Covenant system, the explanatory texts of the Outline body gradually circulated, and the only ones that survive today are the "Interpretation of the Hadiths" recorded in Zhang Huang's "Book Compilation" and the fragments of the "Xin'an Township Covenant" performed by He Dongxu in the Huizhou capital in the last year of Jiajing, and the tireless quotation of the "Xin'an Township Covenant" to the Minghui Canon may be the absolute sound of this kind of interpretive text.
The interpretation of the 3rd and 6th Edicts enters into the family discipline
After the Six Precepts entered the township covenant, it further developed and began to penetrate into the family rules and family training.
At the ideological level, the ethics advocated by the Six Commandments meet the requirements of the people to carry out clan and family education. Zeng Weilun's "Six Sayings" poem Yun: "Because of the filial piety of Qin, the six precepts were known only in the family. "The content of the six precepts is used in recent times, such as filial piety (that is, filial piety to parents), compassion (that is, respect for the elders), training children (that is, teaching children and grandchildren), and governing life (that is, each security physiology) and other concepts are the core content of family training, so the spirit of the six precepts is easily absorbed by the family discipline.
The human factors that the Six Sayings entered into the family discipline included the emperor's use of the Six Precepts to educate the clan and the influence of the combination of the village covenant and the family. Wang Yiming's "Preface to the Sect Covenant" Yun: "Guo Zhongcheng filled in the Chu, please qiao "Sect Covenant", the upper can be discussed, the Ming Zhao Yu is within the request, and its worries are far-reaching. The Covenant is marked by the six words of the Holy Word, each of which is accompanied by an edict, a commentary, and an exhortation. "Upward and downward effect, the emperor with six precepts to the pope's office, the people with six precepts to teach the people."
The early introduction of the interpretation of the Six Sayings into the family training was Xiang Qiao's "Xiang Family Training", which was in the twentieth year of Jiajing (1541). There are forty-seven articles in the "Family Training", the first six of which are interpretations of the six precepts of Taizu, and the content is "to imitate the explanation of the prince and the prince, to participate in the customs and habits, and to attach one's own will". However, there are still many characteristics, one is more colloquial, such as "food" changed to "eat", "all" such written language is also changed to "are"; the second is to add some quotations and conclusions; the third is to add some content adapted to the times and regions. Wenzhou is a land close to the sea, so it has added such contents as "As for growing on the seashore, we cannot but sell fish and salt for physiology, but therefore we are all in league with pirates to sell thief goods, form parties to load salt for sale, and refuse to beat up officers and soldiers, especially those who are not doing anything."
The popularity of poetic interpretations of the Six Sayings
In the process of combining the six sayings with the township covenant, there was also a way to sing in the form of poetry.
The purpose of the song and poem is to impress people, which is more in line with the characteristics of the "indoctrination" of the common people of the township covenant, and is usually a necessary link in the township covenant. The representative work is Luo Hongxian's "Six Songs", one of which is "Filial Piety to Parents": "I advise everyone to be filial to their parents. Pregnant in October, the words of suffering, breastfeeding for three years have been released? In addition, there are Wen Chun's "Six Songs of Wen Junmen", Zhong Huamin's "Illustration of the Sacred Sayings", Fan Feng's "Six Sayings of Yanyi", and the early Qing Dynasty Wei Xiangshu's "Six Commentaries". Qimen County's "Wentang Chen Clan Township Covenant Family Law" even makes a performance explanation of the attached six poems.
Fifth, the introduction of images
Since the Wanli years, the interpretation of the Six Sayings has increasingly begun to use the way of images.
In the fifteenth year of the Wanli Dynasty (1587), the left deputy capital Yushi Wei Shiliang (1529-1591) asked for a township covenant to "study the six matters of emperor Gao's holy edicts", which was approved by Shen Li, who was then the rebbe of Shangshu. Therefore, the imperial court "issued a proposal to the provinces directly, and ordered the inspector To lead the county and county to write a map, compile slang, and easily follow the people of Lu Lane." Since then, a climax has been set off to interpret the Six Sayings in pictures and sayings. Zhong Huamin (1545-1596), a jinshi in the eighth year of the Wanli Calendar (1580) and an inspector of Henan, was an outstanding theologian, and his compilation of the Illustrated Interpretation of the Sacred Sayings was the product of this background.
The Illustrated Commentaries of the Sacred Sayings are arranged from right to left and from top to bottom, divided into three lines, two in each row, for a total of six. The content can be roughly divided into four parts: an explanation of the six precepts; a song that matches the corresponding ethics; a picture; and an explanation of the diagram. The third and fourth parts are actually a whole, that is, the diagram and the description of the diagram. There are six pictures in total: Wang Xiang lying bing - filial piety to his parents; Sima Guang's brother-in-law - respecting Changshang; Huang Shangshu Rangdi - Harmonious Township; Meng Mu Breaking The Broken Zhu - teaching his descendants; Tao Kan Yunyong - Ge'an Physiology; Chen Yu's widow - no wrongdoing. The lines are smooth and powerful, the plot is complete, the image is vivid, and the narrative is extremely strong.
There are also six "Six Tablets" in the Temple of Literature in Wuzhi County, Henan, and there are now two pieces of "Harmony Township" and "Respect for Changshang". The brushstrokes are delicate, the composition is harmonious, the layers are staggered, and the artistry is excellent.
6. The introduction of laws and retribution stories
The introduction of the law into the township covenant was also a requirement of the imperial court to some extent. Shen Li's "Covering the Fourteen Matters" Yun: "The six words of the hadith, to persuade folk customs." ...... He Wuxing ordered the seal officer to check and restore the old system, and set up the old man in the city and the countryside to spare him from his errands, so that the sunnah could be proclaimed at dusk. ...... It is advisable to take into account the area under its jurisdiction, consider the distance of the road, and set up a township covenant office with the convenience of the Temple Pavilion, and publish it in a concise article with the "Imperial Sacred Ancestral Precepts" and "Daming Laws". Once a month, they are divided into various institutes and gather together to listen to the hadiths and the vinaya. Thus, the village covenant office was not only a place for preaching the Six Sayings, but also a place for publishing the Great Ming Laws, which promoted the combination of the Laws and the interpretation of the Six Sayings.
The interpretation of the Six Sayings of the Late Ming Dynasty is increasingly integrated with law, and also indicates that the nature of the township covenant has changed from the autonomous construction of social order to the official domination of social control.
VII. The Continuation of the Interpretation of the Six Sayings of the Early Qing Dynasty
By the late Ming Dynasty, the influence of the Six Noble Sayings had covered all aspects of social indoctrination. In the Ming Dynasty of the Qing Dynasty, Shizu re-issued the Six Encyclicals in the ninth year of Shunzhi (1652), so that the Six Encycles regained legitimacy in the Qing Dynasty. His requirements for the township covenant gave birth to Kong Yanxi's "Complete Book of Township Covenants", Wei Xiangshu's "Six Encyclical Collection", Lu Longqi's "Six Encyclical Collection", and other works.
After the promulgation of the Sixteen Sacred Sayings during the Kangxi Dynasty, the Six Precepts gradually faded from people's vision. Until the promulgation of the "Sacred Sayings and Broad Teachings" during the Yongzheng Period, the "Sixteen Sacred Sayings" and the "Sacred Precepts" basically replaced the status of the Six Precepts in social education. However, the Six Precepts did not disappear completely, but lurked in some clan rules and family training.
During the years of Jiaqing and Daoguang, the Six Sayings showed signs of being re-promoted. For example, Xia Shan quoted Guangxu's ninth year of the "Supplementary Six Trainings Collection" Yun: "Shizu Shenzong, Deyang Enpu, the six lines of this and the issuance of six precepts, such as Silk Rulun." ...... In the early years of Jiaqing, the members of the towns in various places walked in the city, the instructors walked in the towns, the fathers and elders in the townships, all supported the staff and looked at the morality, the so-called people who survived the government were soft. Nothing goes on, as it goes. Another example is Zhang Zhen's "Six Interpretations of the Tablets of the Upper Edict" by Zhang Zhen of Gaopingzhi County, Shanxi during the Jiaqing Period, and the "Commentary on the Six Sayings" of Xie Yanrong of Zhijiang ZhiXian in the twenty-ninth year of Daoguang (1849). However, the reasons for this phenomenon have yet to be further studied.
By the end of the Qing Dynasty, the interpretation of the Six Sayings began to show a tendency to be good at calligraphy. The interpretation and preaching materials of the Ming and Qing dynasties have always been regarded as marginal good books, which were once close to the ming and qing dynasties' campaign to persuade goodness. The Six Commandments interpret the invocation of stories of retribution for good and evil, reinforcing this trend. By the Qing Dynasty, the township covenant existed more formally as an institution, more embodied as a tool for the ruler to rule the countryside, and the coercive force increased, while the original meaning of "persuasion" further faded. Correspondingly, the interpretation of the Six Sayings continued to be disseminated in the form of "picking up the remains" because of the departure from the township covenant, and its "persuasion" meaning increased, and its relationship with Taoism became closer, and The Taoist community began to borrow the Six Precepts to do religious persuasion activities. For example, the "Interpretation of the Six Precepts of the Sacred Sayings" is a kind of Taoist exhortation book in the late Qing Dynasty.
VIII. Summary: The Six Sayings influenced several nodes of Ming and Qing society
Through the combing of the development and evolution of the Six Sayings in the Ming and Qing Dynasties, several key nodes of the Influence of the Six Sayings on the society of the Ming and Qing Dynasties can be summarized:
1. Promulgation of the Pagistracy (1397);
2. The promulgation of Wang Shu's Hadith (during the Chenghua years) – the Six Sayings were independent of the Pakatan d'ênh;
3. Wang Yangming's Nangan Township Covenant (1518) - Six Edicts entered the Township Covenant;
4. Xiang Qiao's "Xiang Family Training" (1528) - the Six Sayings entered the family discipline;
5. Luo Rufang's "Ningguofu Township Covenant Precepts" (1563) - the formation of the model of the Xinxiang Covenant;
6. The Ninth Year of Shunzhi re-issued the Six Encyclicals (1652) – the Six Encyclicals gained legitimacy in the Qing Dynasty;
7. The re-promotion of the official government in the early years of Jiaqing.
In summary, the six edicts promulgated by Ming Taizu have not faded through the Ming and Qing dynasties, and their influence has penetrated into all aspects of social education. From the clan to the scholars, from the township covenant to the family rules and family training, most of them take the six precepts as the main purpose of indoctrination. The promulgation of the Sixteen Sacred Sayings and the Broad Precepts of the Qing Dynasty did not completely occupy the space for the application of the Six Precepts, which shows that the spirit of the Six Precepts has a wide range of applicability in the aspect of grass-roots indoctrination.
After Mr. Chen Shilong finished his lecture, Professor Peng Yong conducted an online review. Professor Peng said that Professor Chen Shilong first explained the basic content of the Six Sayings and introduced the circulation of the Six Sayings in the Ariake Generation. This is followed by a detailed bibliographic examination of the various interpretive texts of the Six Sayings. In this process, it can be seen that the Six Commandments, from the promulgation of the emperor, the practice of the clan, to the propaganda and advocacy of the scholars, and finally to the actual indoctrination of the grass-roots level of society, were generally realized through various interpretive texts, and were also closely related to the spread of Yangming Xinxue and the atmosphere of teaching at that time. From Ming Taizu's "List of Religious People" to the six edicts entering the township covenant, and then further integrating into the family rules and family training, each step is inseparable from the unremitting advocacy of the scholar. This may show that under the advocacy of state ideology, scholars and doctors are indeed the main advocates of grassroots indoctrination. They cherish the ideal of governing the country and the world, and have inherited the spirit of the Six Commandments from generation to generation, and the so-called "soldiers are the first of customs" is also. Teacher Peng commented that Professor Chen Shilong's research vision is quite grand, from the Jin and Yuan dynasties to the late Qing Dynasty. The research ideas are also quite broad, not only focusing on the interpretation and comparison of texts, but also paying extensive attention to a large number of poems, images, and inscriptions, expanding the research path of grass-roots indoctrination in the Ming Dynasty.
At the end of the lecture, Researcher Chen Shilong gave a detailed answer to the interactive questions of the audience, and the host Professor Peng Yong once again thanked Professor Chen Shilong for his lecture by a famous historian of the University of China.