After Yang Shi's death, Hu Anguo once lamented in a letter to Chen Yuan: "There are many people in the world who know about Guishan, and there are many people who doubt it. [1] However, contrary to the word "suspicion" mentioned by Hu, Yang Shi left behind in later generations a glorious image of Cheng Xue's authentic and mellow Confucian masters, and it is difficult for people today to think of Yang Shi's "suspicion" at that time. The reason for such a contrast is that after his death, the Yang post-school led by Chen Yuan carried out a series of image-shaping activities, through various literature cutting, organization, negative information modification and masking, the expression and evaluation of Yang Shi's academic behavior and Taoist status were newly narrated and written, and finally the shaping of Yang Shi's image and the construction of Taoist status were completed under the influence of history. These specious statements and historical materials intertwined with truth and falsity not only mislead the research on Yang Shi in later generations, but also have a negative impact on the academic history and intellectual history of the Song Dynasty. To this end, this paper systematically sorts out and discusses the relevant issues.
First, Yang Shi evening festival distinction
At the end of the Northern Song Dynasty, the political affairs were sluggish, and the situation was panicked, Yang was over 70 years old and was suddenly recruited into the court as a secretary, and soon served to lecture on the scriptures and feasts, and was removed from the post of counselor. For a while, there was a feeling that the patriarch went out of the mountain to save the disadvantages of the times, and wanted to return to the Yuan to rebuild. It's a pity that the situation took a turn for the worse, and Yang Shi could hardly do anything, and he was soon dismissed for negligence. But in fact, there were more complex and tortuous stories in this period of history at that time. Yang Shi's true image is not a man with empty ambitions and difficult to display. In the first year of Qinzong Jingkang, Yang Shi was attacked by court officials and Tai students, and an important point was related to Cai Jing's father and son. In the middle of the Southern Song Dynasty, there were still many scholars discussing this matter, and there were many articles in the "Zhuzi Language", which recorded a large number of disciples discussing the origin of Yang Shi's late festival. It is only due to the lack and fragmentation of historical materials at the turn of the Song and Song dynasties, and the fact that Yang Shi was constantly respected by Confucian scholars in later generations, many negative historical materials were constantly covered up, while positive historical materials continued to be strengthened and constructed. Therefore, some of the documents that originally accused Yang Shidao of losing money in the late Song Dynasty continued to fade out of the public eye, so that the originally extremely clear historical events were obscure and difficult to speak for later generations.
(1) Yang Shi was attracted by Cai Jing's father and son, and Cai Yu was protected by him
Before discussing this matter in detail, let's briefly sort out the origin of Yang Shi's later years. In the sixth year of Emperor Xuanhe of the Song Dynasty (1124), Yang Shi was seventy-two years old and was ordered to serve as the secretary Lang; In the first year of Jingkang (1126), he was the author and the servant of the scripture feast at the beginning, and then he was in addition to the right to advise the doctor and the scripture banquet to try to speak, and the son of the country to sacrifice wine. However, because of the sparse force to advise Wang Anshi to calamity the country, please abolish the new school, and dismiss it to enjoy the Confucian Temple, and was impeached by some court officials, so he was dismissed for sacrificing wine.
Yang Shi's sudden appearance in his later years was promoted by Cai Jing and his son. Although many of his disciples have returned to protect or flicker, many Song Dynasty documents still retain records of this matter. For example, volume 11 of "Zhuzi's Language" records more than ten discussions about the late festival of Yang Guishan, such as "ask whether Guishan came out in his later years", "Cai You's recommendation for the canal is not yes", "It is not the late section of Guishan that is chosen", "When he hears Guishan's late age, he criticizes and scolds the scholars for whether there is a fruit", etc., all of which are recorded in detail. There are many original texts, and they will not be transcribed, which can be summarized as: "Cai Jing gradually felt that the situation was embarrassing in his later years, and there were also hidden worries. It comes from the son of the self-revival, because of the visit recently there are many talents". Ying Zhi recommended Zhang Ji in Fuzhou, and Cai Jing then used Zhang Ji as a teacher. Zhang's self-esteem as a teacher is different from other guests. Later, Cai Jing entered the academy and visited Zhang. "Zhang said: 'It's too late to save today, and only cleaning up people is the first righteousness. 'Jing knocked on what he knew, so he took Kameyama as a counter. Kameyama has a calling since the beginning. ”[2]
Cai Jing was in power and was notorious and despised by scholars. Yang Shi was recommended by Cai's family, which was naturally a matter that damaged the image of Confucianism. Judging from the fact that many disciples flocked to question Yang Shi's evening festival in "Zhuzi's Language", the scene of the scholars' talk at that time can still be imagined. Zhu Xi's disciple Lin Zhizhi bluntly said that "Guishan is not a late section"[3], and Zhu Xi himself once said: "Guishan is also a reluctant person, and it is inevitable that the time will be unavoidable, so it will be arbitrary." [4] The so-called "reluctance" here means casual and unscrupulous. Overall, Zhu Xi's evaluation of Yang Shi's late festival is still more positive than negative, although he bluntly said that Yang Shi "does things loosely and unethically", "just come out, it doesn't help...... When it is critical, people are looking forward to it, and the number is like this, so that the world's first-class people, laughing at Confucianism, think that it is not enough", but Zhu Xi himself also said: "The matter was urgent, and a good person should come out to save it as soon as possible", "Guishan is definitely sick on this trip, but only future generations have never dreamed of his status". [5]
However, in addition to being attracted by Cai Jing's father and son, there is also one thing that is ridiculed, which has a greater impact on Yang Shiwanjie. That is, when the state affairs were in danger during the Jingkang period of Qinzong, the corporal of the world commented that Cai's family was the head of the disaster to the country and the people, and the courtiers were impeached in many chapters. However, Yang Shi, who was a counselor at the time, took care of Cai's grace and said, "Don't attack Ju'an" (Cai You's word Ju'an). There is a lot of historical information on this matter, and later Yang Shi and his scholars had a large court, and later Confucian scholars rarely discussed, so the truth was obscure. "Zhuzi's Language" once contained: "Qinzong ascended the throne and was a counselor. Because of the competition for enjoyment, he was attacked by Sun Zhongyi. Sun Yan: 'Yang often travels with Cai Jing's sons, and now the public is discussing attacking Beijing, and Yang said: 'Be cautious and don't attack Ju'an.' [6] But Zhu Xi also said: "At this time, although Guishan bears a heavy name, there is no means to kill it. If it is said that he cherished the grace of Cai's attraction and tried to protect his son, it would be falsely accused of 'don't hit Ju'an' to the point of 'don't hit Ju'an'!"[7] "Sun Zhongyi" is Sun Mao, who was the imperial history at the time, and impeached Cai's power.
Whether Yang Shi had mediated for Cai You at that time is related to his mellow image. After the above discussion, there is no suspicion that Yang Shi was drawn out of the mountain by Cai Jing's father and son. And "Zhuzi Language" "Qu Yong Cai Yu Recommendation" under the article "Cai You's recommendation" has a small note cloud: "Cai Lao, Ling Yu recommends." [8] That is, Cai Jing was old at the time, and in fact he asked his eldest son, Cai You, to recommend the Yang family to the imperial court. In the sixth year of Xuanhe, Cai Jing was nearly eighty years old, and there are many historical records that in his later years, he was faint and frail, and political affairs were handled by his sons. Although there is no essential difference between Cai Jing and Cai You's recommendation, Cai Jing was criticized for being the head of the country and the people, did Yang Shi take care of the recommendation and avoid the important and make a statement for Cai You? In terms of reason, of course, a Confucian master like Yang Shi should not have such behavior. Zhu Xi also strongly reprimanded Sun Mo for "slandering if you don't attack Ju'an", but Zhu Xi was not a person at the time after all, and no evidence was presented. On the contrary, some clues are revealed in the remaining historical materials that Yang Shi may have protected Cai You.
First of all, we really can't find any text in Yang Shizhi's "Turtle Mountain Collection" that criticizes or criticizes Cai You. In his "Book of Emperor Shangqinzong", he once said: "The minister saw Cai Jing for more than 20 years, harming the people of the country, and endangering the sect and society, and people cut their teeth. And those who speak of their sins have not known what they are. In the name of succeeding Emperor Shenzong, Bao Jing actually coerced Wang Anshi for personal gain. [9] This is the only text in Yang Shizhong's attack on Cai Jing, but the text is intended to attack Wang Anshi's new learning and harm the country, and he wants to stop Wang Anshi from enjoying the Confucian Temple, and Cai Yu is not mentioned in the text. Zhu Xi also said: "Guishan plays Cai Jing only quickly", "It is no longer here, and there is nothing to do, but it is said that it is not important". It can be seen that in the matter of impeaching Cai Jing, Yang Shi is indeed not active.
Secondly, the text about Yang Shi's protection of Cai You is not an isolated evidence, and some Song Dynasty documents still record it. As mentioned above, Zhu Xi said that Yang Shi had the words "do not attack Ju'an", which was falsely accused by Sun Mo. Today, Sun Mo wrote the article "Resignation and Dismissal and Re-removal of Zhongshu Sheren" in Volume 8 of "Hongqing Jushi Collection", saying: "Counseling the doctor Yang Shi is in His Royal Highness Yanhe, declaring that Yuansheng has the words 'Cai Yu is not guilty', so as to satirize Taiwan. The minister thought he was guilty and couldn't stop arguing. [10] Xu Mengxin of the Southern Song Dynasty, "Three Dynasties and Northern Alliances", vol. 16, also cites this. Different from Zhu Xi's quotation, Sun himself claimed that Yang Shi declared that Yuansheng (i.e., Qinzong) had the words 'Cai You is not guilty', and used it to sarcastically advise not to attack Cai You. This state is that the Sun family played Gaozong in the first year of Jianyan, and said that Qinzong, at that time it was only a year before Yang Shi, and there were many people who knew about it, so it should not be completely fabricated. In addition, Zhang Duanyi's "Gui'er Collection" of the Southern Song Dynasty also contains: "The heir of the Yuan Sage, please punish Beijing and Yu in Taiwan." Although Yang Zhongli could not help but declare that 'Cai Yu is not guilty'. ”[11]
Thirdly, the Southern Song Dynasty's "Jingkang Yaolu" volume 6 "June 15" contains:
The right secretary admonished Xu Bingzhe: Yang was more than 70 years old, and he had no knowledge of precepts, and he built Cai You's door every day, and entered the tour of his Qi disciples. From the Taoist monk's house, with the luck of the recommendation, the scholars are all ashamed. Because of Cai's dismissal from the museum and his entry into the service to give lectures, he became a counselor, which can be described as a great achievement! This year, in the spring of this year, the officials of Taiwan gathered in the procuratorate to discuss the evil of the Cai family. When he shook his hand to stop the discussant, he said: "And there is no peace." "Peace, the word is also. As an official, he is not sympathetic to public opinion, and he is slightly unscrupulous in tolerating the evil of the party. All living beings are chaotic, and almost all things happen. There is no virtue to convince people, so the sacrificial wine is stopped. [12]
From this, it can be seen that the words of Zhu Xi and others mentioned above "do not attack Ju'an" are actually from Xu Bingzhe's recital of "no and no Ju'an". Xu Bingzhe and Yang Shi at the same time, it can be seen from the clouds of "this spring" that his speech was the event at that time. In order to impeach Yang Shi, Xu Bingzhe's rhetoric was exaggerated and aggressive, which is also a common problem of court officials, and we will not doubt Yang Shi's academic quality. However, aside from the emotional color, the events he said are important historical materials. Because the object of the above book is Qinzong, and it is what happened back then, and Xu Bingzhe's description of the time, place, and even Yang Shi's action of "shaking his hand to stop the discussant" are all detailed, which inevitably increases the credibility of this matter.
Finally, there is a very important piece of material that can testify to the relationship between Yang Shi and Cai's from the side. At the beginning of the Southern Song Dynasty, Zeng Xie's "Yunzhuang Collection" has an article "The Right Middle Doctor Lifts the Taizhou Chongdao Temple to Enforce the Public Behavior", which records:
When Yang Gongshi saw Gongshi, he was surprised and said: "The Qiang family has this person." "A moment of fame makes a door...... After living in the hometown for two years, he had no intention. The relatives are more exhorted, but they are going to the court again, and the Ministry of Officials, depending on the list of Huzhou Division, will seek to return. The current theory is stifled, and the public is calm. Yang Gongshi repeatedly said for Cai You's generation, but it was ineffective. Although the public is married to the Cai family, he has not been less succumbed, so he does not use it. [13]
This article is written by Zeng Xie for the forcible father. Forced father, the word You'an, a native of Qiantang, friendly with Zhou Zizhi, Tang Geng, etc., and the author of a volume of "Du Xunhe's Epigram". This passage reveals an important information, that is, Yang Shi has repeatedly recommended his forcible father to "Cai Youji", which means that Yang Shi does have a relationship with Cai's family, otherwise it is impossible to repeatedly recommend people to be officials.
To sum up, Yang Shi came out of the mountain in his later years because of the introduction of Cai's father and son, and he was not very active when everyone impeached Cai's later, and it is more likely that he spoke out to protect Cai You. However, it must be emphasized that the examination of this matter does not mean that the quality of Yang Shi's learning is defective, nor does it negate the status of Yang Shi's generation of famous Confucians. As Zhu Xi said above, "He is slow, and so is the reason", "He is sloppy and unethical in doing things". At the juncture of drastic changes, Yang Shi's shortcomings in personality and political ability caused him to be unresponsive. However, this article focuses on the fact that there are so many entanglements and discussions in the provenance of Yang Shi's late season, but in the continuous embellishment, cover-up, and reshaping of his disciples and later generations of physicists, another mellow and bright image has been constructed. Judging from the "History of the Song Dynasty" and other documents, the evaluation of Yang Shi's image and even the status of Taoism and history in later generations comes from this kind of narrative of cumulative reconstruction. One of the more important ones is the incident in which the head of the Goryeo Kingdom asked about "Kameyama Anzai".
(2) The lord of Goryeo asked about the Guishan affair and the relationship between Fu Moqing and the Cai family
After Yang Shi's death, the Guishanmen people, led by Chen Yuan, had to face a tricky event, that is, how to explain the reason why Yang Shi went out of the mountain in his later years in a series of texts that recorded his life and covered the coffin, such as lines and epitaphs. Chen Yuan was Yang Shi's protégé, and at the same time his son-in-law, who was responsible for sorting out Yang Shi's suicide note, deeds, and epitaphs. However, most of the peers and court officials who interacted with Yang Shi at that time knew the reason why Yang Shi went out of the mountain, so it is unlikely that Chen Yuan and others would completely deny their relationship with Cai's father and son. Therefore, Chen Yuan et al. mainly adopted the means of selective ambiguity, avoiding key information and transferring flowers and trees to organize the materials.
First of all, there are two sets of Yang Shi's lines and epitaphs that can be seen today, namely Hu Anguo's "Epitaph of Mr. Guishan" and "Mr. Yang Guishan's Lines" (this is a big problem, see below for details), and Lu Benzhong's "Mr. Yang Guishan's Lines" and "Mr. Yang Guishan's Lines". Lu Benzhong is a disciple of Yang Shi, and his writing is beautiful. And Chen Yuan was not satisfied with the epitaph written by Hu Anguo, and there was a lot of turmoil in it. (See below for details)
For the sake of clear contrast, let's first list the reasons for Yang Shi's departure from the mountain in the lines and epitaphs of Hu and Lü in a table:
| Hu Anguo's "Lines": At that time, he benefited from the public scholars, although the king of Goryeo also asked the prince to "be safe". In Xuanhezhong, because of the recommendation of Prime Minister Beijing, he was called as the secretary. [14] | Hu Anguo's "Epitaph": At that time, there are many things in the world. Or say that the nobles of the world, thinking that things will be defeated so far, it is advisable to lead the elders to put them around, enlighten the mind, and a few are still within reach. then the secretary Lang Zhao, to Que, moved to Lang. [15] |
| Lu Benzhong's "Lines": At that time, Prime Minister Cai Jingke Zhang Ji said in Beijing: "Today, there are many reasons, and the matter will be defeated so far. "Ask the person, Mr. Yes. Jing Yin recommended it. When the king asked, "Is Mr. Kameyama safe?" [16] | Lu Benzhong's "Outline": Or say that the nobles of the world, thinking that things will be defeated at this point, it is advisable to lead the old man to put it on the left and right, enlighten the sense, and the few are still within reach. Huilu Yundi and Fu Moqing made Goryeo, and the king of Goryeo asked the two: "Where is Mr. Guishan today?" The two said: "Fang Zhao went to Que. And returned, so he became famous. Because of the persuasion of the government, it is advisable to force Mr. at this time, and the government will do so. Then he was called by the secretary. [17] |
Comparing several passages, we find that neither Cai Jing's name is directly mentioned in Hu Anguo's "Epitaph" nor Lu Benzhong's "Xingzhilu", only vaguely referred to as "the nobleman of the world", while in "Xingzhi", Cai Jing's recommendation of Yang Shi is explicitly mentioned. This is due to the difference in narrative between the lines and the epitaph itself, which are different in purpose and style. The line is generally a detailed account of the author's life, and the line of the Song Dynasty court officials is often submitted to the imperial court after the compilation of his family, as the material for the historical archives such as national history, and the epitaph is used as a biographical account of the private burial, so the line is more detailed than the epitaph in terms of length and event records. Sometimes, family members ask the Venerable Master to write an epitaph for the deceased, and often provide a line as the material for the epitaph. The epitaph represents a kind of mourning for the deceased, and it has the meaning of covering the coffin and passing it on through the ages. Therefore, the epitaph itself has the characteristics of showing good and concealing the past, and the beautiful literary decoration is also very common. Therefore, in Hu Anguo's "Epitaph" and Lu Benzhong's "Xing Zhilu", Cai Jing's name was chosen to be blurred to cover up Yang Shi's late trip to the mountain.
In addition, Lü Benzhong mentions that the king of Goryeo asked Yang Shi'an to be there, but it is not in Hu Anguo's "Epitaph" (it is mentioned in Hu's "Xingzhi", but this is Chen Yuan's alteration, see below for details). In Hu Anguo's statement, there is only one reason why Yang Shi became a general, that is, "because of the recommendation of Prime Minister Beijing, he was called as a secretary". In Lu Benzhong's narrative, Yang Shichushi not only had Cai Jing's recommendation, but also because of the factor that the king of Goryeo asked Yang Shi'an to be there. There is a world of difference between the two. Because of the fact that he joined the king of Goryeo, it means that Yang Shi's high reputation spread far and wide, and it was not only because of the Cai family that he was called as a secretary. The impact on Yang Shi's evaluation of the evening festival is self-evident.
So, the king of Goryeo asked if it was true that Mr. Kameyama was here? Unfortunately, we cannot find any historical documents about this in Goryeo at that time. However, according to the sporadic documents of the Song Dynasty, some clues can be shown. First of all, the two envoys Lu Yundi and Fu Moqing asked by the king of Goryeo in the incident are well documented. Lu Yundi, whose name is Gongbi, has served as a waiter in the Ministry of Rites, a member of the Privy Council for signing, etc. Fu Moqing, whose name is Guohua, is a native of Shanyin, and has successively served as the editor of the Record Academy, the person of the Chinese Scholar, and the Shangshu of the Ministry of Rites. Regarding the two envoys to Goryeo, there are many historical legends, among which Xu Jing's "Xuanhe Feng Envoy to Goryeo Tujing" volume 34 records the most detailed:
In March of the fourth year of Xuanhe, the edict was sent to Lu Yundi in the middle of the matter, and Fu Moqing, a scholar in the middle of the country, as a deputy messenger to Goryeo. In autumn and September, with the king of Mata, he was ordered and mourned and condoled, and the story of Yuanfeng was also followed. On February 18 of the fifth year, Ren Yin promoted the installation of the boat...... On the 14th, Ding Mao tin feasted in Yongning Temple, and it was the day to release the boat out of Bian. On the third day of May in the summer, the boat is four bright. [18]
The two of them were edicted in March of the fourth year of Xuanhe, and after some preparations, they set off in the fifth year of Xuanhe, and only went to sea from Siming (now Ningbo) in May. In fact, in a letter written by Chen Yuan to Hu Anguo, it is precisely revealed that the relationship between Fu Moqing's envoy and Yang Shi's recommendation.
Chen Yuan's "Silent Tang Collection" Volume 17 Clouds:
(Xuanhe five years) because of Fu Guohua's recommendation, he was summoned to the capital hall for inspection, that is, he resigned because of foot disease. In six years, Guohua asked for it before, but did not do it, and recommended it again, so he summoned it to the ...... First of all, Fu Guohua was appointed to the three Hans, and he was allowed to go through the three roads, and those who could be recommended were not limited to members. And return, Gu played: "The minister travels to and from Beijing, Huai, Zhejiang, and there are many talents who can be recommended, but the road is obscure, not as good as Yang, and he is willing to recommend this person to the three talents he has obtained." "I also heard the public name, so I called for an investigation. [19]
It is precisely because of Chen Yuan's letters that we can clearly know that the reason why Fu Moqing (Zi Guohua) was able to recommend Yang Shi was because he was ordered to send an envoy to Goryeo (Sanhan), and he could search for talents to recommend in the places where he passed, and "there was no limit to the number of personnel". Later, Fu Moqing's reason for recommending Yang was that "in western Beijing, Huai, and Zhejiang, there are many talents who can be recommended, but they are obscure, and they are not as good as Yang, and they are willing to recommend this person with the three talents they have obtained." There is no mention of the so-called King of Goryeo asking Kameyama Yasuji. And as mentioned above, Fu Moqing recommended it twice, and Xuanhe recommended it for the first time in five years, and Yang Shi "couldn't go because of foot disease". It is not stated in Lu Benzhong's "Xingzhi": "Huilu Jun Yundi made Goryeo, and the king asked, 'Is Mr. Kameyama safe?' is called as a secretary." ”
So, why is Fu Moqing so blue-eyed, and even "willing to recommend this person with the three talents he has received". Of course, at that time, Yang Guishan was over 70 years old, and he was already an academic master, and when he was a great master, his style of "holding the road and being obscure" may indeed impress Fu Moqing. But one of the more critical reasons that has been ignored by later generations for a long time is that Fu Moqing has a close relationship with the Cai family.
There are two letters in Yang Shi's "Turtle Mountain Collection", one is addressed to Fu Moqing, which includes "self-thought is declining, not enough for the world", "the order of inspection, self-degree is not in the rope and ink"[20] Yunyun. As mentioned above, Yang Shixuanhe was "summoned to the capital for inspection due to Fu Guohua's recommendation, that is, he resigned due to foot disease", and this letter was written by Yang to Fu Guohua at that time to express his gratitude and resignation. In addition, there is also a letter "Answer to Fu Zijun", which begins with a cloud: "The difference between Gusu and Suzhou has been for more than six years." [21] Fu Zijun is Fu Songqing, and Zijun is his character. Fu Songqing is Fu Moqing's younger brother, this letter states that six years ago and Fu Songqing had a trip in Gusu, although it is difficult to verify the specific age, but Yang Shi was called into the court in the sixth year of Xuanhe, and lived in Biling (Changzhou) for a long time, during which he traveled to and from all parts of the south of the Yangtze River, and may have been to Gusu, so Yang Shi and Fu Moqing's brother Fu Songqing may have already had a friendship.
More importantly, according to "The Biography of Cai Cheng in the History of the Song Dynasty":
Brother Ling also knew that the situation was changing day by day. His guests Fu Moqing, Sun Fu and others replied: "The world will fail, Cai's will be broken, and it should be a plan." "I think so. Confidential and discussed, a little more serious. Therefore, it is different from Beijing, but they all shrink and dare not say it clearly. Then Wu Min, Li Gang, Li Guang, Yang Shi and others were cited to save the situation. [22]
It is precisely because of this historical material that we have been preserved that provides us with two important information: 1. Fu Moqing is a disciple of Cai You's brother Cai Zhen, and once suggested to him that "Cai's family must be broken, and it should be a plan". 2. Cai You and Cai Yi listened to the suggestions and "held a little right", so they cited Yang Shi and others to use it.
Connecting the relationship between Fu Moqing, the Cai brothers, and Yang Shi, combined with the above historical materials, it is not difficult to draw the following inferences: In the late Northern Song Dynasty, Cai's father and son brothers saw that the situation was in danger and began to attract the support of righteous people, and Yang Shi's acquaintances led by Zhang Ji in Fuzhou strongly recommended Yang Shi to the Cai family. Fu Moqing is a guest of the Cai family, and his younger brother Fu Songqing also knew Yang Shi earlier. He was ordered to send an envoy to Goryeo, and he could recommend talents from the three routes he passed, and the Cai group was about to recruit Yang Shi at that time. It is likely that it was Cai's instigation that Fu Moqing took this opportunity to recommend to the imperial court. The so-called historical materials of the lord of Goryeo asking Yang Shi'an did not appear during Yang Shi's lifetime, and Yang Shi's entry into the dynasty was completely the operation of the Cai family. In fact, Cai You and others were still in control of power at that time, and many officials took advantage of their attitude. And in view of the fact that Yang Shi later repeatedly recommended his forced father to Cai You's generation as an official, Yang Shi's relationship with the Cai brothers at that time was not bad. In this way, I recall the book cloud of Xu Bingzhe cited above: Yang Shiri built Cai You's door and entered the Cai family's children. Although it is an exaggeration, it also shows that the Yang family and the Cai family are inextricably linked.
2. Yang Shi's epitaph writing turmoil
After Yang Shi's death, his disciple Lu Benzhong wrote the line, and his friend Hu Anguo wrote the epitaph. From Hu Anguo's "Epitaph of Mr. Guishan": "(Yang's) has not been in the old age, Zhu Gu asked for the inscription with the second line of the right Shi Lu Benzhong"[23], it can be seen that Lu Benzhong's "Mr. Yang Guishan's Behavior" was written first, and Hu Anguo's "Epitaph" was written in the second year of Yang Shi's death based on Lü's "Xingzhi". "Yiluo Yuanlu" also records Hu's letter to Chen Yuan, Yun: "Guishan Zhiming, I didn't dare to write at first. With the thickness of affection, it is difficult to reluctantly reluctantly. [24] It can be seen that it was Chen Yuan and other descendants of Yang Shi who took the initiative to invite Hu to write an epitaph. However, Hu Anguo's "Epitaph" did not satisfy Chen Yuan, and even caused a lot of controversy and turmoil. The two discussed and debated the text of the "Epitaph" and the evaluation of some deeds in Yang Shi's life. And Lu Benzhong's "Xingzhi" also has words that caused Hu Anguo's dissatisfaction. There is also a version of "Mr. Guishan's Travels" titled Hu Anguo (this is a big problem, see below for details). Although many of these historical materials are lacking, the discussions in Chen Yuan's "Motang Collection" and "Yiluo Yuanyuanlu" in the "Inscription of Guishan Zhi" and Zhu Xi and others still provide a lot of clues and information, which can restore the debate at that time.
(1) Hu Gong'an and the people of the country passed on their learning
Although in the "Epitaph of Mr. Guishan", "After not a long time, Zhu Gu asked for the inscription with the second "Xingzhi" in the right Shi Lu Benzhong", Hu Anguo directly entered the introduction of Yang Shi's life, and there was nothing unusual in later generations. But in fact, there is a sentence in Lu Benzhong's "Lines" that aroused Hu Anguo's dissatisfaction, that is, Lu Benzhongyun: "Chen Gongqian and Zou Gonghao are both teachers and gentlemen, and Hu Gong'anguo and others actually pass on their learning." [25] Such an expression made Hu Anguo a disciple of the "real transmission" of Yang Shizhixue, and Hu's Huxiang Zhixue was included in the lineage of Yang Xue, which is not only related to the origin of Hu's learning, but also related to the genealogy of the Taoist system, and Hu naturally cannot be ambiguous. In particular, the discussion between him and his son Hu Hong is recorded in the "Inscription of Guishan Chronicles":
Hong asked again: ""Xingzhi" cloud: 'Hu Gong's disciples, the truth is passed on to his learning. 'How is this?' replied: "I am Xie You, You and Yang Sangong, all righteous and mentors, and I really respect and believe in them." If it is taught, it has its own origin. According to what Kameyama saw in "The Mean", it was taught by Mr. Mingdao. What I heard in "Spring and Autumn", from Mr. Yi Chuan. [26]
We can see that, on the one hand, Hu Anguo paired Xie Liangzuo and You Xing, indicating that he and "Xie, You, and Yang Sangong, both righteous and mentors"; on the other hand, Jing Wei clearly stated that "if you talk about its teaching, it has its own origin", Yang Shi is Mr. Mingdao's "The Mean" all the way, and he is Yichuan's "Spring and Autumn". That is, they are all second-way descendants, which is equivalent to a classmate relationship, and the transmission is different.
Regarding this matter, Hu Anguo should have asked his son Hu Ning to write to Chen Yuan to clarify. Although this letter has not been handed down, Chen Yuan's reply is preserved in the "Motang Collection", and he hurriedly apologized in the book "Answer to Hu Ning and Zhong Langzhong": "'Zou Chen served Guishan as a teacher, and Hu Gongshi passed on his learning. 'This Juren has done his deeds, and he has failed to examine them. The inscription is not in the preface, but Yuan knows its meaning!"[27] That is, it is Lu Benzhong's "fault for failing to examine the details", and he is well aware of Hu Gong's intention to delete this when writing the "Epitaph".
In fact, Zhu Xi once said: "After all, the study of Wending was later obtained by Shangcai. He respects Cai so much, but he is not very full of You and Yang Ergong. [28] The Case of Song and Yuan Studies also listed him as Xie Shangcai's protégé. It is generally believed that the Huxiang school and the Taonan school of Yang Shi are two major branches that evolved from Chengxue during the two Song Dynasty, and they are not passed on from the study of Guishan by Hu's learning. And such an expression in Lu Benzhong's "Xingzhi" is nothing more than to increase the status of his teacher Yang Shi in the academic context and physical pedigree.
(2) The poor market is easy to do
In the fifth year of Xuanhe, before Yang Shi was recommended by Cai's to enter the court, he had to send Changzhou City to do easy affairs, but Yang Shi did not take office. Hu Anguo wrote in his "Epitaph": "Chengdu Mansion Guoning Guan, the latter example, sent to Changzhou City to change affairs, the public year is several seventy. [29] Immediately afterwards, it was written that Cai recommended Yang Shi as his secretary.
Such a line aroused Chen Yuan's doubts, because Yang Shi, an errand in Changzhou City at that time, had not resigned. Chen Yuan once wrote a letter on this matter:
After four years of Xuanhe, he dismissed the ancestral officials, was very poor, and did not go to the ministry. Guo Shen is in the court, and asks what he wants with books. He replied: "The old man can't do things, but he only wants a bunch of money to be poor." "Carefully ask for the book, and inquire the officials to see the eunuch who is an official, and who is close to the tomb and has not been sent to the tomb. The ministry reported that "Changzhou City is easy to do", that is, in order to obtain it, and to tell the public. Be cautious and don't know what the day before was taught. The public said: "If you don't see it, it will be useless for me." However, the market is easy, I don't think so, even if it is successful, it can be a matter of being cautious and not aware of my intentions. "By the end of the autumn of the fifth year, the fruit retreated. [30]
From this, it is known that Yang was seventy years old at that time, and he was relatively poor after resigning from the ancestral office, so he asked Guo Shen to "only ask for a treasury to be poor", that is, it was nothing more than to find an idle errand to get a pension. Because he lived in Biling at that time, Guo Shenqiu went to Changzhou City to find an errand nearby. But in fact, this errand is not vacant, but "given by someone the day before", Guo Shi did not know, and then Yang Shi retired.
Originally, Hu Anguo also knew that Yang Shi had not changed officials in this city, but he hid the unfinished matter, which caused Chen Yuan's questioning, and Hu explained this:
Hong asked again: "According to the Yang family records, Mr. does not want to be a city official. Lu Juren Yiyun: 'I can't quit. Why did you cut off the word 'no' from the Chronicles?" and replied: "This is the origin of the ancients that has never been investigated. Roughly if the word "no" is written, it will not be small Turtle Mountain. Except for the secretary of the provincial school, he did not resign. It seems that although this act is argued, it cannot be explained. Today, but only the book is sent to supervise the city, and the public year will be seventy, that is, the ancients took the field to compare the officials, the meaning of the flood, not the meaning of the humble officials, in it, is to draw a living bottom Yang Guishan also![31]
In Hu Anguo's view, if the word "no" is written, the average reader will feel that "if you send a supervisor to the city to change affairs, you will not be able to resign; except for the secretary of the provincial school Shulang, but you will not resign", it naturally seems that Yang Shi dislikes the lowliness of the officials of the city and the provincial school Shulang, and covets such a Beijing official as the secretary and the provincial school secretary.
And Chen Yuan later defended Yun: "If it is said that 'supervising the market is easy to do, it is not enough, except for the secretary Lang, that is'." That is, it is not a simultaneous thing, and it is not true. [32] That is, the former is a matter of the fifth year of Xuanhe, and the latter is the sixth year of Xuanhe, and there would have been no misunderstanding. It is in Hu Anguo's "Epitaph" that connects the two, and it is unfactual. However, Hu Anguo was quite satisfied with his deletion of the word "not just", believing that "the meaning is turbulent, not a petty official", "but to draw a living Yanggui Mountain", and he criticized Chen Yuan and others for "not dating the origin of the ancients".
In all fairness, what Hu and Chen are arguing about is not the incident itself, because they have no objection to the facts, and what they value is the image of Yang Shi created in the reader's mind. Chen Yuan and others attach importance to the meaning of the word "no": one is to respect the facts, and the other is to not want to underestimate the image of Guishan. Judging from Yang Shi's words relayed in Chen Yuan's letter above, Yang Shi also said that "the city is easy to do, and I don't think so", such a humble errand seems to be incommensurate with the seventy-year-old Confucian elders. And Hu Anguo wanted to avoid the misunderstanding that readers had "the supervision of the market is easy to do, except for the secretary Lang", and he was bent on drawing a "living turtle mountain" that is "not a humble petty official". Although this is clever, it has to be said that there are also some twisted pen decorations.
In the end, Chen Yuan compromised between the two pros and cons and said: "It is appropriate to cut the word 'not just' today, and I am even more afraid to see the actual reason." However, if the city is not on the list, although it is not seen in the "Epitaph", it can also be. [33] That is, he said that Hu Anguo's considerations were reasonable, but the facts were also important, so he proposed a compromise plan: not to include the matter in the Epitaph. After all, the matter of the city is not on the list. However, Hu Anguo's reply is precisely maintained in today's historical materials, and he specifically rejected Chen Yuan's proposal that "although it is not found in the "Epitaph", he specifically rejected Chen Yuan's proposal that "it is not found in the "Epitaph":
If you are in charge of the city, it is a life experience, so it cannot be queried. According to what Kameyama said, he understands very well that although the book is "not enough", it is harmless. But the "Xinglu" says: "I don't want to be a city official." In the context, he changed the meaning of Turtle Mountain, but he seemed to think it was too humble and redundant. The word "no" should be removed. The husband is seventy years old, and if he wants to be a repositor, he can see the meaning of "the poor and the poor have no grudges", and if he wants to use this sentence, how can he not be booked![34]
On the one hand, Hu Shi said that "the affairs of the city are easy to do things, which is the resume of his life, so he cannot be que", and on the other hand, he specially quoted the words of "Mencius" "leaving behind without complaining, and being poor without mercy", emphasizing that this point can reflect that although Yang Shi is not reused and is trapped in the opposition, he does not complain about the imperial court, especially does not despise the petty officials, "he is seventy years old, and he wants to be a treasurer", "if he wants to use this sentence, how can he not write it".
Later, Chen Yuan said in another letter: "The word 'no' has been understood. The second copy of "Epitaph" has been sent to Jiang Le. That is to say, there is indeed a modified version of the so-called "second book" of the "Epitaph". Now, there is another "Yang Shiji" named Hu Anguo's "Mr. Guishan's Behavior", which should actually be Yang Shi's last epitaph engraved on the stele, in which the matter of the city is completely deleted (see below for details). It can be seen that in the end, Chen Yuan still did not accept Hu Anguo's idea.
(3) Yang Shi's final epitaph version
Today's most popular "Yang Shiji" is edited by Mr. Lin Haiquan and published by Zhonghua Book Company, which includes an article entitled "Mr. Yang Guishan's Travels" written by Hu Anguo. [35] According to Mr. Lin Haiquan's subsequent proofreading, it can be seen that this article is from the frontispiece of the "Jiaohu Yang Family Genealogy" rebuilt in the tenth year of Guangxu, but the original text does not have a title and the author's signature, and the so-called "Hu Anguo's "Mr. Yang Guishan's Behavior" was drafted by Mr. Lin. The reason why Hu Anguo is determined to be the author is because some of the text in the text is consistent with Hu Anguo's "Epitaph of Yang Guishan", especially the paragraph "Chongning Chu, Dai Yudian Jiaozhu Palace", which is exactly the narrative of Hu Anguo's recollection of his interaction with Yang Shi in "Epitaph". And since Hu Anguo's "Epitaph" is recorded in various historical materials of the Song Dynasty, this article should not be an epitaph, so it is classified as a line, and "Jiaohu Yang Family Tree" will also be second to Lu Benzhong's "Mr. Guishan's Lines".
But in fact, this is not the case, this is not a line, but should be Yang Shi's epitaph. First of all, this so-called "Xingzhi" not only added the matter of the Goryeo lord asking Kameyama Anzai, but also deleted all the topics mentioned above about the confrontation between Chen Yuan and Hu Anguo. In particular, Hu Anguo has made it clear that "it is impossible to use this sentence" and that "if you want to use this sentence, how can you not write it", and this "line" has been completely deleted. Secondly, in his reply to Chen Yuan, Hu Anguo made it clear in his righteous words: Regarding Yang Shi's "Epitaph", "An Guo does not want to change it." I want to do more, but it is said that 'those who write and argue exist in the present day will spread widely'. [36] That is, the last five characters of the sentence in the original "Epitaph" "Whoever writes and argues that it exists in the present shall not see and act" can be changed to "its spread and immersion widely". This is the only thing that Hu Anguo allowed Chen Yuan to change. However, in fact, we see that there is a huge difference between the "Xingzhi" and the original Hu's "Epitaph", and most of the content has been basically rewritten, and some of the rewritten text comes from Lu Benzhong's "Xingzhi", and some are rewritten. The inscription of the last epitaph is also completely different from the version of Juan Guo.
However, it is worth noting that this new version of "Xingzhi", which goes against Hu Anguo's intentions, may be the last Yang Shi epitaph to be actually engraved and used. Because there are two important lines of text at the end of this article: "Right Chao Jing Dafu Quan sent Fujian Road to mention the prison official affairs to give the purple gold fish bag Lu Cong asked the book; Guanwen Temple University Scholar Zuo Yin Qingguanglu Doctor lifted the seal cover of Chongfu Palace in Songshan in Xijing." [37] Among them, "the right court Jing doctor" should be read "the right court invites the doctor", which is a mistake of the people. Yang Shi died in the fifth year of Shaoxing, and Lü Congwen did hold the above-mentioned official positions in the fourth year of Shaoxing, such as Li Xinchuan's "Records of the Years since the Establishment of Yan" volume 79 "Shaoxing Fourth Year August Bingshen" article: "The Right Dynasty asked the doctor Fujian Road to mention the prison official Lu Congwen"[38], Zeng Shangshu asked to pursue Wang Anshi's name. In the Song Dynasty, Zou Hao's "Collected Works of Mr. Daoxiang" was preceded by Li Gang's preface, and then it was written in the cloud: "On March 21, the fifth year of Shaoxing, Li Gang, a scholar of Guanwendian University, Zuo Yinjing Guanglu." It can be seen that the knot of the above two people is confirmed in the historical data, and since there is Li Gang's seal cover and Lu Cong's book, this must be the definitive version of the final epitaph. According to the above, it can be seen that Chen Yuan was very dissatisfied with the "Epitaph" written by Hu Anguo, and a large number of revisions in this version are to avoid the above-mentioned disputes, which basically reflects Chen Yuan's position. Perhaps the last version of "Epitaph" was written by Chen Yuan.
In addition, Yang Shi also wrote the book "The Righteousness of the Three Classics" before his death, specializing in Wang Anshi's "New Meaning of the Three Classics". In the eyes of Chen Yuan and others, this is an important achievement of Yang Shi's life to criticize Wang Xue, and it is worthy of special mention. However, Hu Anguo's "Epitaph" only quoted Zhu Zhen's words at that time: "The "Three Classics of Righteousness" is beneficial to scholars. Chen Yuan said in the letter: "The book of today's "Epitaph" quotes Zhu Zifa to play Shuyun: 'The book "Three Classics of Righteousness" is beneficial to scholars'. A certain foolish opinion, even more want to give less mention. [39] That is, I hope that Hu can 'lift it again', and say a few beautiful words. Of course, it can be seen from Hu Anguo's reply above that he completely rejected Chen Yuan's request for amendments. As for the historical evaluation of Yang Shi's "Three Classics and Righteousness" and its dissemination and acceptance in later generations, the author <三经义辨>has discussed in detail in the article "Yang Shi's New Examination" [40], and will not repeat it here. In short, the influence and evaluation of his book in the Southern Song Dynasty was not as beautiful as that of Yang's later studies, and Zhu Xi also criticized this book. After entering the Yuan, this book was scattered. The reason why Hu Anguo does not excessively praise the "Three Classics and Righteousness" is, in the final analysis, to seek truth from facts, and he is unwilling to boast against his will.
3. The shaping of Yang Shi's image behind him
Based on clarifying the above-mentioned entanglements in the late Yang Dynasty and the turmoil in the writing of epitaphs, the following can truly discuss the shaping of the image of Yang Shi after his death, which not only plays a decisive role in Yang Shi's academic evaluation and historical status, but also has a non-negligible impact on the academic history and intellectual history of the Song Dynasty.
First of all, it is more clear that the origin of the evening festival of Yang Shi was criticized, that is, Hu Anguo lamented that "there are many people in the world who know about Guishan, and there are many people who doubt it." However, this so-called "suspicion" soon weakened and died out in later generations, leaving behind a positive image of Yang Shi's Confucian scholars. On the one hand, for the introduction of Cai's father and son, the scholars at that time could also understand a lot, the so-called "the world is too old, it is advisable to lead the old age", and as mentioned above, Zhu Xi has repeatedly emphasized: "The matter was urgent, and a good person should come out to save it quickly." On the other hand, the incident of the Goryeo lord asking Kameyama Anzae was constantly intensified, and it was inserted into the narrative of Yang Shi's later years, and even made people think that a large part of the reason for his emergence was that he attracted the attention of the Son of Heaven because of his fame all over the world and foreign countries. But in fact, the so-called recommendation of Fu Guohua was not because of the lord of Goryeo, and no one heard of this matter during Yang Shi's lifetime, but it was spread by the people after his death, and the original epitaph of Hu Anguo did not record this matter. Based on this kind of grafting language writing, later documents such as "Xingzhi", "Epitaph" (revised by Chen Yuan), "History of the Song Dynasty" and so on were constantly reprinted and strengthened, so that the affairs of the lord of Goryeo were integrated into the records of Yang Shi's life as real historical events, and the entanglement of his later years into the government no longer caused the negative perception of later readers.
Looking further, looking back on the above, Yang Shi's departure from the mountain did not do anything practical, and Zhu Xi also said bluntly many times in his private discussions with his disciples that Yang "just came out, not helpful", and "has no means of killing". But later, Hu Anguo later wrote back to Chen Yuan and commented on Yang Shi's actions at that time: "If you can listen to it...... Half of it must be saved, so that it will not be like the great embarrassment later. [41] In fact, this sentence was not written in the "Epitaph", but Yang Shihou learned it quite seriously. In particular, Zhu Xi particularly admired this sentence, and said: "The emergence of Turtle Mountain is discussed by many people." However, Hu Wending's words said: 'If you can listen to it at that time, you must save half of it.' This is the fairest way to speak. [42] Later, books such as "Yiluo Yuanlu" and "Three Dynasties and Northern Alliances" were cited, and later generations even became allusions. Wu Shiqing in the late Southern Song Dynasty wrote an elegy for his friend Cai Hang, who Huaicai had never met: "If Guishan is saved halfway, Junshi is still alive." It is the use of Hu Anguo's words as an allusion to Cai Hang, which shows the flow and acceptance of this language. And it is self-evident that Yang Shi has become a lonely and tragic image of good words and good policies that are not listened to by the imperial court and are powerless to return to the sky, which is far from the real situation of being entangled and "unhelpful".
Secondly, Yang Shi's relationship with the Cai family was covered up. Although at that time of crisis, Yang Shi could still be justified by the introduction of Cai's father and son, but if he had a friendship with Cai's children, it would be an inextricable stain. The above cited words of Xu Bingzhe's recital "the day to build Cai You's door and drive his children to travel" are certainly exaggerated, but from the perspective of favoring Cai You, Fu Guohua's recommendation of Yang Shi (Fu is Cai's disciple), and Yang Shi's repeated recommendation of Cai's forcible father (Qiang Ben is also Cai's in-law), etc., Yang Shi and the Cai family's children are indeed inextricably linked. All of this was completely obscured in the records of Yang's later studies, especially the events that caused controversy at the time, such as favoring Cai You, and it was better to use a cover-up or selective neglect after Yang's death than to constantly excuse and explain. Even if there are still some clues in the Song Dynasty documents (such as Sun Mo and Xu Bingzhe's sparse sparse as cited above), with the increasing status and glorious image of Yang Shi, these doubts of "light smoke and sparse shadow" also disappeared under the halo and were finally forgotten by later generations.
Again, it is about the history of the affairs of Changzhou City. The incident was originally very small, and Yang Shi did not actually take office. However, the dispute between Chen Yuan and Hu Anguo over the word "no" is very big, because it is precisely related to the shaping of Yang Shi's image behind him. Hu Anguo wanted to delete the word "no" and draw a "living turtle mountain" that was "not a humble petty official". However, on the one hand, Chen Yuan was unwilling to accept a way of writing that went against the truth, and more importantly, the errand was indeed redundant, according to Hu's writing, the Confucian master who was over 70 years old matched such an official position, and the image created was also unbearable, and it was inevitable to think of the contempt of the imperial court. Although Hu Anguo emphasized in his reply that his writing would not be revised, in the end we know that Chen Yuan still revised the epitaph and completely deleted the matter. Judging from the shaping of today's historical image, Chen Yuan's goal has been fully achieved, and Yang Shi, who was originally sent to Changzhou City, has never been a scholar to pay attention to this matter, and even many people do not know that there has been such a dispatch where Yang Shi resigned.
But what is actually extremely important is that from Chen Yuan's own account, it can be seen that Yang Shi, who is already seventy years old, did send a letter to his friend Guo Shenqiu in the court: "The old man can't do things, but he only wants a library to be poor." At this time, although Yang Shi was not as depressed as Confucius was trapped in Chen Cai, it was difficult to make people feel the glorious image, which was also what Chen Yuan wanted to avoid. Hu Anguo's original intention was to admit that "the husband is seventy years old and wants to be a treasurer", and used the words of the former sage "the widow is poor and does not have grudges". In fact, Hu Anguo attaches more importance to the facts in front of Yang Shi and the Spring and Autumn period penmanship than Chen Yuan, and his writing is in the face of various unfavorable entanglements in the image of Yang Shi, using the comparison of the clever brushwork, looking for comparisons from the ancient sages, so as to create a mellow Confucian image of Yang Shi in line with the ancient law. But Chen Yuan's choice is often to cover up and cover up unfavorable information, leaving only the bright side. Of course, in this regard, Chen Yuan is very successful in shaping the actual effect of Yang Shi's posthumous image. Obviously, after the Song Dynasty, almost no one would have an embarrassing image of "seventy years old and wanting to be a repository" in the cognition of Yang Shi.
Finally, in addition to the above-mentioned personnel image building, Chen Yuan and other Yang Shihouxue also carried out a series of constructions in their academic influence and academic status. Among them, there are three more important construction activities: one is to bring the people of Hu Anguo into the category of Yang Shi's disciples, and strengthen Yang Shi's status in the pedigree of learning. The second is to publicize Yang Shi's anti-Wang writings represented by the "Three Classics of Righteousness", and establish the historical status of Yang Shi's end to Wang Xue. The third is to promote the evaluation of Chengzi's "My Daonan" to construct the identity of the ancestor of the Daonan School.
The first point has been discussed in this article, as soon as the words "Hu Gong'anguo and the people actually passed on their learning" appeared, Hu Anguo was immediately dissatisfied, and Chen Yuan also apologized in a reply. Based on the development and changes of the Huxiang School in the Southern Song Dynasty, it is really not something that the Yang family can be caged, and the ideas of Chen Yuan and others are naturally impossible to realize at this point. But what is interesting is that the latter two points have a greater impact and are very different from the reality at the time, but they are realized in the continuous accumulation of future generations. Originally, these two issues were very complex and could not be covered in one article. However, the author has already discussed the issue of the "Three Classics and Righteousness" in a special article (see "Yang <三经义辨>Shixin Kao" [43]), and the issue of "Wu Dao Nanyi" is also discussed by Professor Gu Hongyi in an article entitled "A Philological Investigation of the Theory of "Wu Dao Nanyi" [44]. The complicated reasoning of the two texts will not be repeated here, but the conclusions in them can be used concisely and clearly to reveal the academic influence and academic status of Yang Shi behind him.
First of all, the "Three Classics of Righteousness" is similar to a small article of the notes, Chen Yuan added the original text of the Three Classics and Wang Anshi's "Three Classics of New Meaning" to this book, there are only three volumes, and its content is also to discuss the loss of Wang Xue, the content of the interpretation of the scriptures is not detailed, and the study of the original Three Classics is of little significance, and its speed of death is faster than that of Wang Anshi's "New Righteousness". Although the Yang Shimen led by Chen Yuan actively preached it, most scholars at that time did not pay much attention to Yang Shi's book, such as Zhu Xi once criticized: "Guishan is good at attacking the Wang family, but there are also those who do not need to distinguish in the "Three Classics and Righteousness", but there are those who should be distinguished but have not been distinguished. [45] Hu Anguo did not want to make more beautiful things when he wrote the "Epitaph", so he wrote to Chen Yuan asking Hu to say a few more beautiful words.
However, with Chen Yuan's submission of this book and the continuous improvement of Yang Shi's fame, this book was promoted as an important work to end Wang Xue, as recorded in the History of the Song Dynasty: The True Biography of Wang Ju:
(Yang Shi) out of the book "Three Classics of Righteousness" shows Ju Zheng said: "I lift its end, and the son becomes my will." The first and last ten years are thirteen volumes of "Book Discrimination", twenty volumes of "Poetry Discrimination", five volumes of "Zhou Rite Discrimination", and one volume of "Distinguishing Learning". Ju Zheng entered his seven volumes, and Yang Shi's "Three Classics and Righteousness" also listed the secret house. The two books are done, and the world does not repeat Wang's learning. [46]
As the author has researched, Yang Shizhi's book has limited influence, and Wang Juzheng's "Three Classics of Discernment" has been shelved after it was presented to the imperial court, and has never been popular in society. The so-called "two books are done, and the world will not repeat Wang's learning" Yunyun is a lie, and a large number of scholars in the Southern Song Dynasty interpret the scriptures to cite Wang Anshi's "New Righteousness". [47]
However, similar records in the "History of the Song Dynasty" can also be found in the "Words and Deeds of Song Famous Ministers", "Records of the Years Since the Establishment of Yan", and "Three Classics of Righteousness" in the Jade Sea. Gradually, later generations have preached that Yang Shi's book has a great impact on Wang Xue, and Yang Shi used this book to show Wang Juzheng, Ju Zheng made "Three Classics Differentiation", and since then there has been no Wang scholar in the world. Even today's papers also lamented that this book played a "role in drawing wages from the bottom of the kettle" for Wang Xue. [48] Looking back at this kind of shaping, which is diametrically opposed to the actual historical situation, although Yang Shimen's later studies and even later scholars continued to propagate and construct a role in promoting it, what is more important is that Yang Shu's premature death made it difficult for later generations to know the actual content of this book. Although scholars of the Southern Song Dynasty, such as Hu Anguo and Zhu Xi, had read the book and had negative comments, after the Song Dynasty, these sporadic information were quickly obscured by mainstream discourse, and a small number of fragmented historical materials were difficult to attract attention.
Secondly, on the issue of "Wu Dao Nan Yin", Mr. Gu Hongyi, a business teacher, has demonstrated in detail in the article "Analysis of the Doctrine of "Wu Dao Nan Yin": "Wu Dao Nan Yin" did not exist during Yang Shi's lifetime, and the historical source is generally "from Zhu Xi's "Ercheng Testament", which was subsequently included in Zhu Xi's "Yiluo Yuanyuan Lu", in addition, it has not been quoted or mentioned by the contemporaries", and the "Daonan" theory is propaganda by later generations. [49] After Yang Shi's death, in order to respect the Yang family, his disciple Houxue preached that Yang Shi was a generation of grandmasters who carried the Tao to the south and passed on Cheng Xue alone. Gu Shi's article also pointed out: "During the two Song Dynasty, people did not agree with the statement that Yang Shi alone passed on the study of Ercheng Yiluo", and "the so-called Song Dynasty 'crossed the river, and the southeast scholars pushed (Yang) Shi as 'Cheng's authenticity', which is just a posthumous word when Taoism prevailed later." ”[50]
However, from the perspective of historical development, the promotion and shaping of "Wu Dao Nan Yin" was very successful, as the official historical book "Song History: Taoist Biography" also recorded this theory, and later generations directly named Yang Shi and his faction "Tao Nan School", and Ming and Qing scholars wrote books such as "Tao Nan Yuan Records" and "Tao Nan Yuan Yuan Lu" to respect Tao Nan learning. The status of the Daonan School in the Song and Ming Dynasty has been undeniable, and it has had a practical and important impact on Confucianism after the Southern Song Dynasty.
IV. Conclusion
After the above discussion, people can't help but be surprised to find that after deducting the various halos such as the matter of the lord of Goryeo, "My Dao Nanyi", and the end of Wang Xue in the "Three Classics and Righteousness", the real image of Yang Shi, who was entangled and suspicious at the turn of the two Song Dynasty, is so different from the concept of later generations. The various problems with the provenance of Yang Shi's late festival, the differences in the evaluation and identification of Yang Shi between the disciples of Hu Anguo and Yang's disciples shown in the epitaph writing, the hypocrisy of the so-called representative work that ended Wang Xue's "Three Classics of Righteousness", and the fabrication of the theory of "Wu Dao Nanyi", etc., show that after Yang Shi's death, his historical image has undergone a series of constructions and shaping, some of which were completed in the early and middle Southern Song Dynasty such as Chen Yuan and Zhu Xi, and such as the end of Wang Xue and "Wu Dao Nanyi" in the "Three Classics and Righteousness" and other concepts were constructed layer by layer during the long historical period from the Southern Song Dynasty to the Ming and Qing dynasties. Only by truly clarifying and understanding these issues can we objectively and accurately evaluate and study the people and learnings of the true Yang Shi in the original history. Finally, it must be emphasized that this article does not intend to make any negative evaluation or question of Yang Shi's academic achievements and moral status, and the various issues discussed above are unlikely to affect the status and historical significance of Yang Shi and the Daonan School in Taoism. In fact, it is because of the shaping of the image of Yang Shi and the obscuration of various historical events during his lifetime that various concepts of great significance have long existed in the history of Song Dynasty acting and thought, which have been ignored or confused. And what is done in this article can also borrow what Hu Anguo said: I want to "draw a living Yanggui Mountain".
Exegesis:
*This article is the result of the general project of the Ministry of Education of the People's Republic of China, "Research on Fujian Classics during the Two Song Dynasty" (Project No.: 19XJC720006).
[1] Zhu Xi, "Yiluo Yuanlu", vol. 10, "Answer to Chen Jisuo", Zhu Ziquanshu, vol. 12, Shanghai: Shanghai Ancient Books Publishing House, 2002, p. 1057.
[2] Li Jingde, "Zhuzi Language", vol. 101, Beijing: Zhonghua Book Company, 2007, p. 2571.
[3] Li Jingde, "Zhuzi Language", vol. 101, p. 2568.
[4] Li Jingde, "Zhuzi Language", vol. 101, p. 2572.
[5] Li Jingde, "Zhuzi Language", vol. 101, pp. 2569, 2573.
[6] Li Jingde, "Zhuzi Linguistics", vol. 101, p. 2572.
[7] Li Jingde, "Zhuzi Language", vol. 101, p. 2572.
[8] Li Jingde, "Zhuzi Language", vol. 101, p. 2569.
[9] Yang Shi, Lin Haiquan, Yang Shiji, Beijing: Zhonghua Book Company, 2018, p. 29.
[10] Sun Mao, "Hongqing Jushi Collection", vol. 8, Wenyuan Ge Siku Quanshu, Shanghai: Shanghai Ancient Books Publishing House, 2003, vol. 1135, p. 87.
[11] Zhang Duanyi, Gui'er Collection, Vol. II, Beijing: Zhonghua Book Company, 1958, p. 44.
[12] Jingkang Yaolu, vol. 6, Wenyuan Ge Siku Quanshu, Shanghai: Shanghai Ancient Books Publishing House, 2003, vol. 329, p. 531.
[13] Zeng Xie, "Yunzhuang Collection", vol. 5, Wenyuan Ge Siku Quanshu, Shanghai: Shanghai Ancient Books Publishing House, 2003, vol. 1140, p. 300.
[14]《杨时集》，第1144页。
[15]《杨时集》，第1135页。
[16]《杨时集》，第1149页。
[17]《杨时集》，第1153页。
[18] Xu Jing, "Xuanhe Feng Envoy Goryeo Tujing", vol. 34, Wenyuange Siku Quanshu, vol. 593, Shanghai: Shanghai Ancient Books Publishing House, 2003, p. 892.
[19] Chen Yuan, "Motang Collection", vol. 17, vol. 153 of the Song Dynasty, Shanghai: Shanghai Lexicographical Publishing House, 2006, p. 216.
[20]《杨时集》，第608页。
[21]《杨时集》，第606页。
[22] History of the Song Dynasty, vol. 472, The Biography of Cai Zhen, Beijing: Zhonghua Book Company, 1985, p. 13732.
[23]《杨时集》，第1134页。
[24] Yiluo Yuanlu, vol. 10, "Answer to Chen Jisuo", p. 1057.
[25]《杨时集》，第1151页。
[26] Yiluo Yuanlu, vol. 10, "Turtle Mountain Epitaph Debate", p. 1056.
[27] Chen Yuan, "Motang Collection", vol. 17, p. 219.
[28] Li Jingde, "Zhu Zi Linguistics", vol. 11, p. 2587.
[29]《杨时集》，第1135页。
[30] Chen Yuan, "Motang Collection", vol. 17, p. 216.
[31] Zhu Xi, "Yiluo Yuanlu", vol. 10, "Turtle Mountain Epitaph Debate", p. 1055.
[32] Chen Yuan, "Motang Collection", vol. 17, p. 216.
[33] Chen Yuan, "Motang Collection", vol. 17, p. 216.
[34] Zhu Xi, Yiluo Yuanlu, vol. 10, "Answer to Chen Jisuo", p. 1057.
[35]《杨时集》，第1143页。
[36] Zhu Xi, "Yiluo Yuanlu", vol. 10, "Answer to Chen Jisuo", p. 1057.
[37]《杨时集》，第1146页。
[38] Li Xinchuan, "Records of the Years since the Establishment of Yan", vol. 79, Beijing: Zhonghua Book Company, 2013, p. 1495.
[39] Chen Yuan, The Collected Works of the Silent Hall, vol. 17, p. 218.
[40] Zhu Xuebo, "Yang <三经义辨>Shixin Kao", Confucius Studies, No. 6, 2017, p. 88.
[41] Zhu Xi, "Yiluo Yuanlu", vol. 10, "Answer to Chen Jisuo", p. 1057.
[42]黎靖德：《朱子语类》，第2573页。
[43] Zhu Xuebo, "Yang <三经义辨>Shixin Kao", Confucius Studies, No. 6, 2017, p. 88.
[44] This article was originally published in the 12th volume of the Song History Research Series, and was later included in the book "Examination of Song Affairs" (Huazhong University of Science and Technology Press, 2017, pp. 323-343), entitled "The Differentiation and Analysis of the Theory of "Wu Dao Nanyi".
[45]黎靖德：《朱子语类》，第3099页。
[46] "History of the Song Dynasty: The True Biography of Wang Ju", p. 11737.
[47] Zhu Xuebo, "Yang <三经义辨>Shixin Kao", p. 97.
[48] Peng Guoxiang, "Yang Shi <三经义辨>Kao Theory", "The Identification and Hook and Sinking of the History of Confucianism in Modern Times", Taipei: Taiwan Yunchen Culture Co., Ltd., 2013, p. 41.
[49] Gu Hongyi, ""My Dao Nanyi" Theory and Analysis", Song Shi Kao, Wuhan: Huazhong University of Science and Technology Press, 2017, p. 324.
[50] Gu Hongyi, "Analysis of the Theory of "My Dao Nan", p. 337.
Note: This article was published in Fudan Journal Social Sciences Edition, Issue 3, 2020.