1. Review of the name of the sutra and the understanding of the origin of the system
The scripture feast is a special chair for the emperor in the Song Dynasty. The name of "Jing Feast" began in the Northern Song Dynasty Renzong Dynasty, and the "institutionalized" stereotype of the Jing Feast was also in the Northern Song Dynasty Renzong Dynasty. Since the Southern Song Dynasty, the term "scripture feast" has been widely used, and people at the time regarded the Han and Tang dynasties as a scripture feast. Taking the representative books that reflect the universal knowledge world of the Southern Song Dynasty scholars as an example, such as the Southern Song Dynasty Lin's "Ancient and Modern Origins and Flows", it is said: "Since Emperor Xuan's nectar, the first edict of Confucianism to preach the Five Classics in the stone canal, the place where the feast began, and then became a regular system...... In the thirteenth year of Kaiyuan, Jixian Academy was placed, and there were bachelors and bachelors, so there were permanent positions...... Since Taizu placed the chair, Taizong opened the scripture curtain, and the beginning of the real dynasty feast. "The lectures of the stone canal of the Han Dynasty, the lectures and readings of the Jixian Yuan of the Tang Dynasty and the scriptures of the Song Dynasty are all regarded as sutra feasts. The same is true of Zhang Ruyu's "Group Books and Examinations" of the Southern Song Dynasty. These two types of books are representative of the understanding of the scriptures. The Southern Song Dynasty people's inclusion of the Han and Tang Dynasty scriptures and readings into the category of scriptures and feasts is a reflection of the thinking of "Fa Xianwang" and "tracing back to the Han and Tang dynasties" (Han, Tang and Song are the "last three generations" corresponding to the "first three generations" of Xia, Shang and Zhou in the eyes of the Song people), and it is also related to the special historical situation between the Song Dynasty scriptures and the Han and Tang dynasties and the inheritance of individual institutional factors. Since the publication of Zhu Ruixi's "Song Dynasty Classic Banquet System", the first comprehensive discussion of the Song Dynasty's Jing Feast, the academic community has further made a clear distinction and definition of the concept of the Jing Banquet and its institutional origin from the broad and narrow senses (referred to as the dichotomy), and the representative view is that "the broad sense of the Jing Feast refers to the academic activities in which the emperor personally participated in the Han Dynasty." In the narrow sense, the sutra feast refers to the pre-imperial academic lectures established by the Northern Song Dynasty that are guaranteed by special laws and regulations, and under the organization and operation of special institutions, Confucian scholars who hold special official positions teach Confucian classics and historical knowledge to the emperor at a fixed time and place", emphasizing that the six conditions of "specialized institutions, special official positions, special regulations, fixed time, fixed places, and fixed subjects" are the standards established by the sutra system, and the time when the six conditions are complete for the first time in the Northern Song Renzong Dynasty is the time when the sutra system is formally established.
The dichotomy emphasizes the institutional characteristics of the Song Dynasty's economic feasts, but it does not clarify the concept of the scriptures and its origins thoroughly. The dichotomy can be regarded as a correction of the common use of "Jing Feast" by the Southern Song Dynasty, but this correction neither explores the reasons for the common use of the Southern Song Dynasty, nor does it analyze the rationality and applicability of the general use. The dichotomy defines the Han and Tang Dynasty scripture lectures and reading activities as "generalized scripture feasts", specifically, there are three inappropriate points.
First, from the etymological point of view, after a thing is formed, it has the characteristics of being clearly distinguishable from similar things, so that it can obtain a unique proper name designation. The name "scripture feast" appeared for the first time in the Song Dynasty, which reflects the historical process of the lecture and reading activities in the Song Dynasty in the form of a mature system, which is completely different from that of the Han and Tang dynasties. The dichotomy of the relatively loose lecture and reading activities of the Han and Tang dynasties was all named the "scripture feast" that only appeared in the Song Dynasty, and the time was suspected of being generalized in the future. Moreover, the broad concept dissolves the unique institutionalized meaning of the special name of "Jing Fang", and the narrow concept repeats and emphasizes the original institutionalized meaning of the special name of "Jing Fang", which is actually an overly entangled concept of "language waste".
Second, from the perspective of the division criteria, the only criterion of the dichotomy is "institutionalized", which has not been implemented in actual research, but there are multiple implicit criteria beyond the definition of the concept. Taking the treatment of the inspection of the study rites as an example, according to the dichotomy method, the Han and Tang dynasties belonged to the category of the generalized sutra feast, but the Song Dynasty inspection rites could not be included in the scope of the Song Dynasty sutra feast from the research standard, and there was nowhere to exist in the dichotomy. Details of this are shown in the figure below.
In the Song Dynasty, the inspection ceremony was regarded as a programmatic ritual intended to embody respect for Confucianism and Taoism, and was excluded from the study of the scriptures, not due to institutional considerations (the inspection of the rites had been relatively strict since the Han and Tang dynasties), but because the implementation intention of the inspection rites was inconsistent with the actual goal pursued by the Song Dynasty scriptures (the emperor's study of the classics). In other words, the definition of the concept has quietly changed from an objective "institutional" factor to a subjective "intention" factor, and this de facto double standard is suspected of violating academic logic.
Third, from the perspective of the content and essence behind the system, the dichotomy does not fully realize that the difference between the Han and Tang Dynasty scripture reading activities and the Song Dynasty scriptures and feasts lies not only in the objective institutionalization, but also in the subjective relationship between the granting and receiving of power (discussed in detail later).
2. The reasonableness of the Southern Song Dynasty people's general term "Jing Feast" and its applicable boundaries
In the Southern Song Dynasty, the Han, Tang and Song Dynasty lecturers and scholars collectively referred to the "scripture feasts" for their own reasons: not only because the political culture of the Song Dynasty had a practice of attaching to the origins of the Han and Tang dynasties, which was intended to declare the legitimacy of the establishment of the system, but also because there was an objective fit between the Song Dynasty scriptures and the Han and Tang dynasties and the inheritance of some institutional factors. However, these elements of convergence and inheritance must be strictly defined as concepts, and their share and role should be weighed in all historical facts to clarify their applicable boundaries.
1. Two changes in the reading of scriptures under the special historical situation of the Han Dynasty
First, after the crown prince of the Han Dynasty ascended the throne, he listened to the classics taught by the master during the prince's reign as the emperor. At this time, the two new identities of "emperor" and "scripture teacher" also continued the Cheng Yi and respect of the old prince who received the education of the East Palace Shibao. During the period of Emperor Cheng of the Western Han Dynasty, the "Jinhua Hall Lectures" was the beginning of such a situation. "Hanshu Zhang Yu Biography" contains: "In the early Yuan Dynasty, the crown prince was established, and the doctor Zheng Kuanzhong awarded the prince with the "Book of Shang", and recommended Yu Shan's "Analects". The edict ordered Yu to grant the prince the Analects...... Emperor Yuan collapsed, Emperor Cheng ascended the throne, Zheng Yu and Kuanzhong, all of whom were given the Marquis of Guannei with their teachers...... Rich in the Spring and Autumn Period, humble, direction of learning, respect for the master...... Yu is a teacher, and the above is difficult to ask for his own scriptures, and he is dedicated to the "Analects and Chapters". and "Hanshu Narrative I" contains: "(Ban) Bo Shao received "Poems" in Shidan...... When the direction of learning, Zheng Kuanzhong and Zhang Yu entered the "Shangshu" and "Analects" in the Jinhua Palace, and the edict was accepted...... For several years, Jinhua's industry is extinct. Zheng Kuanzhong and Zhang Yu (fixed personnel) were able to enter the Jinhua Hall (fixed place) to preach in the Jinhua Hall (fixed place) for "several years" and "morning and evening" (a longer period and a fixed time), and there was also a similar "attendant" identity of Bambo, and even produced a similar "Lecture Notes on the Scriptures", which is related to the fact that Zheng and Zhang were originally Emperor Cheng's masters during the princely period, and also related to Emperor Cheng's personal interest in continuing to "learn" since the crown prince. Due to historical accidents, the "Jinhua Hall Lectures" were regarded as the predecessors of the scripture feast by the Song people at the two levels of stylized behavior and respect for the speakers. In the era of Renzong, when the sutra system was formed, the establishment of the Chongzheng Hall in the first year of Jingyou (1034), the establishment of the Chongzheng Hall (the post of the sutra feast), the establishment of the Erying Pavilion and the Yanyi Pavilion (the place of the sutra feast) in the second year of Jingyou (1035), and the Hanlin scholar Feng Yuan in the third year of Jingyou (1036) presented the "Jinhua Five Proverbs" in the context of the increasingly perfect sutra system, and compared the "Jinhua Hall Lecture" with the present dynasty sutra feast. Southern Song Dynasty Zhang Ruyu's "Group of Books and Examinations" is the beginning of the "Jinhua Palace's lectures" as "the scriptures are constant": "Since the emperor set the Jinhua Hall to preach, and Zheng Kuanzhong and Zhang Yu were able to enter the lecture hall in the hall, the non-professional officials are not allowed to carry out the scriptures to train the master. "Constant" implies an institutional meaning, and "administering scriptures to train people" means that the lecturer has a certain authority given by the scriptures.
The second is to give lectures to the young emperor. If the emperor ascends the throne at a young age, the "lecture for the prince", which should have been completed during the prince's throne period, will be changed to "lecture for the emperor" in terms of title. In the special political situation at the end of the Han Dynasty, there were many cases of the young emperor ascending the throne, and the situation of "lecturing for the young emperor" appeared frequently. It is impossible for the young emperor to have the ability to adjudicate the content of the scriptures, but to learn the way of government by accepting the classic content taught by the scriptures, which is most typical of the "Huaguang Hall Lectures" of the Ling Emperor at the end of the Eastern Han Dynasty. "The Book of the Later Han Dynasty Yang Ci Biography" contains: "At the beginning of Jianning, Emperor Ling should be educated, Zhao Taifu and the three dukes selected the "Shangshu" Huanjun chapter and sentence Su have the same name, and the three dukes (Yang) gave it, and it was the attendant to speak in the Huaguang Palace. The book "The Biography of Liu Kuan" contains: "At the beginning of Emperor Ling, he visited the Taizhong doctor and talked about the Huaguang Palace...... In the fifth year of Xiping, he was appointed as a lieutenant on behalf of Xu Xun. Emperor Ling is quite good at learning art, and every time he introduces a wide introduction, he often orders lectures. Emperor Ling Jianning was only 11 years old when he ascended the throne in the first year (168), and he was chosen by accident. Wang Yinglin's "Jade Sea" in the Han Dynasty lecture was singled out of the Huaguang Hall in the Han Dynasty, and it was precisely because of its particularity that it was noticed. It is worth noting that Song Renzong was only 13 years old when he ascended the throne, and he was the first young emperor since the founding of the Zhao and Song dynasties, similar to the young situation of Emperor Ling in the "Huaguangdian Lectures". The Song Dynasty system of economic feasts was established and matured in the Renzong Dynasty, which was not unrelated to the daily and normative nature of the education of the young emperor.
It is not difficult to find that the "Jinhuadian Lectures" and "Huaguangdian Lectures" are completely different from the famous "Shiqu Lectures" and "White Tiger View Lectures" in the Han Dynasty, in which the emperor listened to the debate of the scriptures and then ruled on the purpose of the scriptures. In other words, whether the emperor or the scripture master holds the "power" to understand the classics, and on this issue, the "Jinhuadian lectures" and "Huaguangdian lectures" are indeed closer to the Song Dynasty's scriptures. However, it must be noted that the emergence of "Jinhuadian lectures" and "Huaguangdian lectures" is based on a special historical situation, which belongs to the deformation of the Han Dynasty's lectures and readings rather than the norm.
2. The influence of certain institutional factors in the reading activities of the Tang Dynasty on the Song Dynasty scripture feasts
The "Jinhuadian Lectures" was considered by the Southern Song Dynasty to be the beginning of the institutionalization of the sutra feast ("the sutra feast has a constant"), but although there were already relatively fixed personnel, time, place and even the formation of handouts at this time, an obvious difference between it and the Song Dynasty scripture feast system was that it had not yet been institutionalized in the setting of incumbents. In this regard, the Song Dynasty scriptures were inspired by the Tang Dynasty's lectures and readings. In the third year of Xuanzong's reign (715), he set up Jixian Academy to serve as a scholar, and Ma Huaisu and Chu Wuliang served as ministers. Later, Jixian Academy was set up to teach bachelors, with Kang Ziyuan, Hou Xingguo, and Jing Huizhen serving as ministers. In the first year of Muzong Changqing (821), he set up a bachelor of Hanlin to serve as a scholar, with Wei Chuhou and Lu Sui. The setting of the Tang Dynasty's scripture lecturers had an impact on the Song Dynasty's scripture feasts, which has been noticed by the Song people. For example, during the Yuanfeng period of the Northern Song Dynasty, Gao Cheng's "The Origin of Things" regarded the bachelors of Jixian Academy during the Kaiyuan period of the Tang Dynasty as the origin of the scholars and scholars of the Hanlin Dynasty of the Song Zhenzong Dynasty: "The "General Dictionary" said: 'In the Kaiyuan Dynasty, Ma Huaisu and others were forbidden to study. For thirteen years, Jixian Academy placed a bachelor's degree. Later, Kang Ziyuan was a bachelor of waiting. 'The Song Dynasty Zhenzong began to place these two posts Wen Hanlin, covering from Yang Huizhi and Xing Yu. Wang Yinglin, who has always been rigorous in dealing with the category of scriptures and feasts, also placed the attendants and lecturers of the Jixian Academy and the Hanlin Academy in the Tang Dynasty and the Hanlin scholars and lecturers in the Song Dynasty scriptures and feasts in the same entry, indicating that the people of the Southern Song Dynasty generally agreed with Gao Chengshuo. In addition, in the early years of the Southern Song Dynasty, Wu Zeng's "Neng Gai Zhai Manlu" volume 2 "Waiting" article was further advanced on the basis of Gao Cheng's theory, and it is believed that the name of "waiting" began in the Southern Dynasty Liang: "Gao Cheng's "Chronicle of Things" Yunyun. Press, "Southern History": 'When Yidu Wang Jian first came out of the cabinet, Tao Hongjing was a waiter. 'It is the name of knowing the waiter, which has existed since the Liang Dynasty. However, Wu Zengzhi's argument cannot be established, and the examples cited not only lack the institutional conditions for the establishment of officials, but more importantly, the so-called "Wang Chu's exit from the cabinet" just shows that this belongs to the prince's master system, and cannot be understood as the predecessor of the "bachelor's study" in the lecture and study.
Although the Song people believed that the institutional factors of the Tang Dynasty's reading activities (Jixian Academy, Jixianyuan, and Hanlin) were the objects of imitation for the establishment of officials in the Song Dynasty's scripture banquet system, it must be noted that these factors accounted for a very small proportion of all the institutional factors of the Song Dynasty's scripture banquets (specialized institutions, special official positions, special regulations, fixed time, fixed places, and fixed subjects), and even if they were only measured in terms of the category of "special official positions", their share was not large.
3. The difference between the Han and Tang dynasties and the Song Dynasty's power granting and receiving of scriptures
From an objective institutional point of view, the special historical situation between the Han and Tang dynasties and the Song Dynasty scriptures and feasts are matched and inherited by individual institutional factors. From the perspective of the subjective relationship between the granting and receiving of power, there is a difference in substance between the Han and Tang dynasties and the Song dynasty.
In the Han Dynasty, as the formative period of scripture, the emperor listened to the lectures of various scripture teachers, which had more meaning of reviewing debates, judging opinions, and adjudicating right and wrong, reflecting the authority of the imperial power to make decisions on the interpretation of the classics. Typical people such as the Western Han Dynasty Emperor Xuandi's "Shiqu Lectures", "Hanshu Xuandi Ji" contains: "(Ganlu three years in March), Zhao Zhuru talks about the "Five Classics" is the same and different, the prince and the prince Xiao Wangzhi and others play their discussions, and the relatives call the system to decide. Naili Liangqiu's "Yi", Xiahou's "Shangshu", and Guliang's "Spring and Autumn" doctors. The specific form is that the Confucian arguments are difficult to refute, and Xiao Wangzhi comments on the content of the debate ("Pingzhu Qiyi"), and Emperor Xuan, with the highest authority of the emperor, makes a decision ("weighing the system and making a decision"), and finally decides which scriptures and teachers can enter the official school system. Another example is the "White Tiger Lectures" of Emperor Zhang of the Eastern Han Dynasty, "(the fourth year of the founding of the first year) November Renxu...... Under the Taichang, generals, doctors, doctors, Lang Lang, Lang officials and all beings, Confucianism will be the White Tiger View, talk about the "Five Classics" is the same and different, so that the five senses in the Lang will Wei Ying Cheng asked, the service in Chun Yu Gong played, the emperor himself called the system of the decision, such as filial piety Xuan Ganlu Shiqu story, as "White Tiger Discussion". "Undertaking the system question" and "weighing the system for imminent decision" are the embodiment of the imperial power examination and ruling. In short, in the two famous lectures of the Han Dynasty, the authority of the interpretation of the Confucian classics and the scriptures was conferred by the authoritative rulings of the imperial power. In addition, according to the "Dongguan Han Ji", Emperor Han Zhang's father, Emperor Ming of the Han Dynasty, "under the Taichang, generals, doctors, doctors, Lang officials, kings, and Confucianism will be the White Tiger View, and discuss the similarities and differences of the Five Classics", in addition to "personally making the chapters and sentences of the Five Elements". After each shooting, I am sitting and talking to myself". This kind of situation in which the emperor personally taught the classics further highlighted the authority of the emperor's interpretation of the classics in terms of external form. In addition to adjudicating the texts and their meanings, imperial power also had an influence on the lineage of the scriptures. Taking the Huan Rong family during the Ming Emperor of the Eastern Han Dynasty as an example, the Ming Emperor "took advantage of the public opinion to taste the Taichang Mansion, Ling Rong sat in the east, set up a few battles, and hundreds of officials and horses under the general Dongping Wang Cang and Rong disciples, and the Son of Heaven personally practiced, and every word said, "The master is here"...... After each big shot of the old age ceremony, the emperor leads Rong and his disciples to ascend to the church, and the scriptures are said by themselves." Huan Rong was the teacher of Emperor Ming when he was the crown prince, and after Emperor Ming ascended the throne, he personally lectured on the scriptures with the respect of the emperor, which to some extent means that the imperial power has verified the reliability of the doctrine of the scriptures. "The Book of the Later Han Dynasty: The Biography of Huan Rong" says: "Zhongxing and Huan's family is particularly prosperous, from glory to the classics, the world is the way, the father and son brothers are the emperor's teachers, and the people who are subject to their industry are all to the prime minister, which is obvious to the world." "The formation of the tradition of the Huan family of scriptures, the "endorsement" factor of imperial power played a great role. The Tang Dynasty was a period of summary and integration of scriptures, which was slightly different from the Han Dynasty in the form of adjudication through lectures, mainly by determining the definitive version and interpretation of scriptures to demonstrate the authority of imperial power. At the beginning of the Tang Dynasty, the official initiative summarized the Yishu of various schools of scripture since the Han Dynasty, and Tang Taizong and Tang Gaozong successively appointed Yan Shigu to examine and revise the Five Classics, and Kong Yingda, Ma Jiayun, Yu Zhining and others wrote the Yishu, and compiled the integrated works "The Definitive Version of the Five Classics" and "The Righteousness of the Five Classics", which became the standard text for scholars to study and examine. The imperial power reflects the gesture of granting power to guide and adjudicate the classics. Since then, Tang Xuanzong has annotated the "Book of Filial Piety" and promulgated it twice in Kaiyuan and Tianbao, which is the direct embodiment of the imperial power interpretation.
It is also possible to examine the differences between the Han and Tang dynasties and the Song Dynasty between those directly responsible for determining the purpose of the scriptures and their operation methods. The Han and Tang emperors personally convened meetings or designated people to judge the scriptures, and the key to the change of the Song Dynasty scriptures was completed by Wang Anshi through the reform of the imperial examination system during the Xining Reform period, which directly stemmed from the academic concept of "Jinggong Xinxue", and the monarchy did not directly intervene in the affairs of the scriptures, but as a supporting force that fully endorsed the "Jinggong Xinxue" idea into reality. Specifically, there were actually only two official classics in the Song Dynasty: the "Nine Classics" and the "Six Classics". In the early period of the Northern Song Dynasty, the "Nine Classics" of the Tang Dynasty remained unchanged, and after the adjustment of the reform of the imperial examination system during the reform of the imperial examination system during the reform of Wang Anshi Xining, there were great changes in the scriptures (the removal of the "Spring and Autumn Period" from the canon and the promotion of "Mencius" to the classics were the most typical), and the "Six Classics" were stereotyped in the Shaoxing period of the Southern Song Dynasty. This series of changes caused many scriptures to be in and out of the scriptures, and the Southern Song people referred to these scriptures as the "Thirteen Classics", which was a popular name rather than an official scripture. Therefore, the traditional Song Dynasty "Thirteen Classics" does not reflect the official standard, but in essence reflects a cautious contraction of the scope of the official classics (from the "Nine Classics" to the "Six Classics"), rather than a bold expansion.
The Song people's emphasis on the legitimacy of the emperor's statecraft was based on the study of Confucian classics, which shows that the concept and practice of the Song Dynasty scripture feast were different from those of the Han and Tang dynasties. Lin's "On the Origin of Ancient and Modern Times" lists a series of historical events of the Song Dynasty, which shows that the Song Dynasty classics and feasts confirmed political authority through the authority of the classics. On the flip side, the Song scriptures would also defend the "legitimacy" of certain unconventional political actions in the name of classics, so as to find a rational excuse for these political actions. This act of defense reflects the authority of the classics, not the unscrupulousness of imperial power. For example, Lin Yu of the Renzong Dynasty preached "Zhou Yi" to persuade the banquet, Wang Anshi of the Shenzong Dynasty preached "Zhou Li" to advocate green seedlings and protect the armor, and Cai Jing of the Huizong Dynasty advocated "Fengheng Yuda" through "Zhou Yi". Lin's "Treatise on the Origin of Ancient and Modern Times" reprimanded him and said: "Those who rebel against the way of the previous kings by borrowing the writings of the previous kings will be miserable in the world." Woof! When a saint writes a scripture, how can he expect that the world will be harmed? The right reason is not clear, and the application is not known, so so it is so far. Even a post-mortem review after a change in the political situation would denounce such behavior as "apostasy." However, the term "apostate" still reveals the lofty status of the classics, that is, the correctness of the classics is always unquestionable, and the root of the error lies in the intentional ("rebellion") or unintentional misunderstanding of the classics. In short, the Han and Tang dynasties lectured on the reading (and compiling) of the scriptures and the Song Dynasty scriptures and feasts were diametrically opposed to the power relations implied in the Song Dynasty scriptures, and if only the emperor was the main body of the "teaching" level, the lectures of the Han and Han dynasties were about "granting" (the scriptures were conferred by the monarchs), and the Song Dynasty scriptures were about "receiving" (might be called "the granting of the monarch's power"). Of course, there is no need to exaggerate the utility of an ideological concept in actual political operations, but even if the "monarchical power conferral" embodied in the Song Dynasty scriptures is more of a self-flaunting gesture, it is also a posture that has never been seen in the Han and Tang dynasties.
In addition, it is not excluded that there are some interpretations of the classical texts made by the kings of the Song Dynasty in the historical books, because they are full of power and have considerable insight, or because of their exclusive status and can boldly express them, so as to obtain the praise of the "genius of the heavens" of their subordinates (those records of the king's ordinary reading and interpretation of a larger number and exalted because of the satisfaction of the audience do not need to be discussed), but it should be recognized that these interpretations are basically fragmented and fragmentary, and do not have the logical level and systematization of theory. Not to mention the fact that these fragments of understanding have their own dark nature because they are impregnated with power, and it is impossible to form an openly cohesive concept of governance. In the theoretical system of the various stages of Song studies, there are no explicit orders and hints from the monarchy. "The Granting of Economic Authority" and "Monarchical Authority" reflect the different interactive relationships between the different historical stages and politics of the development of classics from germination, formation to maturity. It is not difficult to imagine that the scriptures have been established from germination, formation to condensation, from the coexistence of a hundred schools of thought to the exclusive respect for Confucianism, and then to the great preparation of scriptures and the determination of one respect, and in the long process of growth, it must be attached to the imperial power to gradually gain authority, which is for the "economic power". After the Zhao and Song dynasties founded the country by force, they urgently needed to get out of the "sixth generation" situation that continued to establish the country by force for five generations, eliminate the excessively significant martial arts factors in the process of founding the country, and the rule of Chongwen became the state state. At the same time, a new type of Confucianism, which broke away from the barriers of the old Han and Tang dynasties, began to develop in the Middle and Tang dynasties, and gradually became the consensus of the scholars and scholars in the early Northern Song Dynasty.
In the early Northern Song Dynasty, the elites among the scholars advocated the doctrine of the new three unifications (Taoism, Wentong, and Political Unification), in which the connotation of Taoism and Wentong was the new change of Confucianism from the Middle and Tang dynasties, claiming that the cultural upholds the authentic "Han-Tang" Confucianism represented by "Dong (Zhongshu) Yang (Xiong)-Wang (Tong) Han (Yue)", and the political unification claims that the Zhao and Song dynasties inherited the Han and Tang dynasties at the level of legitimacy ("orthodox leap Shuo"), so the "Han-Tang-Song" in the inheritance of Confucianism coincides with the "Han-Tang-Song" in the political unity. Mutual support. The new doctrine of three unifications caters to the "great power consciousness" of the Zhao and Song dynasties, which wanted to transcend the five dynasties and follow the Han and Tang dynasties, and the legitimacy of the founding of the Zhao and Song dynasties and the long-term planning of the founding of the country can be reasonably explained and planned in this doctrine. The successive emergence of the "weight of Taiwan's admonition" and the Qingli New Deal in the Renzong Dynasty are all related to the infiltration of the new three-unification doctrine and the wide recognition of the government and the opposition. The elite of the scholars and doctors in the early Northern Song Dynasty, who upheld the doctrine of the new three unifications and claimed to be the authentic inheritors of Confucianism in the Han and Tang dynasties, naturally took up their own responsibilities as the actual and responsible persons of the state power, and had a strong style and dared to speak out and work hard. Coupled with the special historical conditions of the Renzong Dynasty - Renzong ascended the throne at the age of 13, the education of the young emperor has daily and normative needs; When Renzong came of age, he was silent about politics, not authoritarian, and willing to accept advice—these factors made the institutionalization and influence of Renzong's sutra and feast rapidly strengthened. The complete system of the feast and the maturity of the Renzong Dynasty are the fruits of the combined efforts of the above-mentioned factors. After the formation of the Renzong Dynasty, according to the political conventions of the Song Dynasty and the general respect of the Song Dynasty by public opinion in the Song Dynasty, the Jingfeng system and the concept of "the inheritance of the monarchy" contained in it were recognized by successive emperors and thus played a role in the politics of the Song Dynasty.
In addition to "preaching the scriptures", there is also a part of "talking about history" in the Song Dynasty. It should be pointed out that the importance of history in the Song Dynasty scriptures is much lower than that of the scriptures. First, judging from the system and its implementation, the degree of importance attached to the lecture on history is much lower than that of the lecture on the scriptures. In the Taizong Dynasty before the formal establishment of the sutra feast system, in the education of the prince and prince (during the period when Zhenzong was the prince), which was close to the form of the sutra feast, there was a situation where the lecture on the scriptures was explicitly advocated and the history was abolished, and only "history" was used as a course for the prince to study on his own. During the Qingli period of Renzong, the tradition of self-study of "history" was briefly revived (five articles of the Tang Dynasty in the day), which was abolished immediately. In the Yingzong Dynasty after Renzong, there was a record of Liu Changjing giving a lecture on the "Historical Records", and the historical records about this matter should be misunderstood. According to the author's reading, there are only two cases in the Song and Song dynasties (in addition, the other case is "Wang Jue's reading of the "Historical Records", for details, see the analysis of the annotations of Sima Guang's lecture on the "Tongjian" in the Shenzong Dynasty), and there are misunderstandings. Because the "Records of the Historians" is not suitable for reading the scriptures in terms of volume and value judgment ("the theory of the merits of the banma"). The so-called content of Liu Chang's lecture on reading the "Historical Records" and "Yao Conferring Shun to the World" is likely to be based on the "Historical Records" when Liu Chang taught "Shangshu Yaodian". The time when Liu Chang talked about the "Historical Records" in history was the time when Renzong died and Yingzong had just ascended the throne, and it was also the day when Yingzong "summoned the attendants to read and speak" in the Yingzong Pavilion. "Shangshu" is the beginning of the scriptures, and "Yaodian" is the beginning of "Shangshu", and the time of narration coincides. If so, this example is a "lecture on the scriptures" rather than a "lecture on history". It was not until the reign of Emperor Shenzong that the tradition of the Renzong Dynasty was restored due to the proposal of the banquet official Su Song, and the two of the Han and Tang dynasties were entered on the day of the feast break, and the scriptures were actually read by the banquet officials when they were held, which was not limited to the king's self-cultivation. It was also from the beginning of the Shenzong Dynasty that the history of the feast officially appeared. Second, from the point of view of content, the Song Dynasty scriptures and feasts can be divided into two categories: one is mainly based on the "Zizhi Tongjian", and the other is based on the "Sermon" of the current dynasty. The history of the Shenzong Dynasty is the "Zizhi Tongjian", and the official reader of the scripture banquet is the author Sima Guang. Since then, the tradition of reading the Zizhi Tongjian has been continued, and it is difficult for other historical books to enter the scripture banquet seat. Until the Southern Song Dynasty, this tradition remained unchanged. Third, judging from the Song people's record of the lecture notes of the scriptures, the importance of the lectures is even more comprehensive than the lectures on history.
More importantly, the content and thrust of the lecture on history did not go beyond the scope of the lecture at all. Sima Guang, the compiler of Zizhi Tongjian, a regular reading book on history at the feast, adhered to the historical examples of Ouyang Xiu's "History of the New Five Dynasties" and "New Tang Dynasty Book", and maintained the academic tradition of attaching importance to the lessons and lessons of the Han and Tang dynasties. Another type of reading book for the history of the scriptures and feasts is the "Sermons" of the past dynasties since the "Sermons of the Three Dynasties" of Taizu, Taizong, and Zhenzong (all of their books are all lost today, and only a few texts remain). The essence of the Sermon is to construct, practice, and reaffirm the "ancestral family law" that has been gradually established since the time of Taizu and appeared in the form of the Zhiren Dynasty with concrete actions and words. In particular, the "Sermons" of the past dynasties after the Four Dynasties were in the established political and cultural tradition of the "ancestral family law", and its words and deeds entering the "sequence of historical written texts" could not exceed the basic framework system of the "ancestral family law". It can be said that the entire ideological connotation of the lecture on history at the feast does not go beyond the scope of the political and cultural traditions covered by the lecture.
Fourth, the feast in the vision of "imperial learning".
The analysis of the concept of the sutra feast and its institutional origin should not only make it clear that its name originated and the system was complete in the Northern Song Dynasty, but also should not ignore the Song people's attempt to trace the rationality and applicability of the special historical situation that objectively existed in the Han and Tang dynasties and the inheritance of individual institutional factors from the perspective of ideological concepts and institutional settings in the process of system construction, and also to avoid the contradictions in the definition of unreasonable concepts in terms of concept etymology, division criteria, and content substance. At present, it seems that the dichotomy of the concept of sutra and feast (especially the "generalized sutra and feast") is difficult to solve this series of problems within its own conceptual framework. This paper proposes a solution, that is, the Han and Tang dynasties and the Song Dynasty scriptures and feasts as imperial academic and educational activities in a larger sense, which the Song people called "imperial studies", and the Han and Tang dynasties and the Song Dynasty scriptures and feasts are different processes and components of imperial studies.
Before the Song Dynasty, the term "imperial school" was not only used very infrequently, but also referred to the national school system. For example, "Zhou Li, Chunguan Zongbo, the Third Da Si Le" contains: "Da Si Le is in charge of the law of Chengjun, the school and government of the founding of the country, and the son of the United Kingdom." Zheng Xuan's note: "Dong Zhong Shuyun: Chengjun, the study of the Five Emperors." "The study of the Five Emperors, the Han Dynasty people believed that it refers to the national school system during the Five Emperors. Another example is "The Book of the Later Han Dynasty: The Biography of Paradigms": "Seeing and knowing it, calling for the penny...... He said: 'In the past, he and Zigu dragged the long evidence, and traveled (set) [Xi] Emperor Xue. And the "Beitang Book Banknote" "One Hundred and Thirty-Three Bachelors" reads: "Kong Songyou gathers the emperor's learning." The small characters under the text are annotated: "Xie Cheng's "Book of the Later Han Dynasty": Kong Song's character Zhongshan, and the paradigm are both in Taixue. It can be known that "Dixue" is another name for "Taixue". This is not the same concept as the Song Dynasty's use of "imperial studies" to refer to "imperial studies". The term "imperial studies" refers to "imperial academic and educational activities", which was first seen in the book "Imperial Studies" by Fan Zuyu of the Northern Song Dynasty. The Song Dynasty scripture feast system was established in the Renzong Dynasty, and then after the development of Yingzong and Shenzong, to the early years of Zhezong Yuanyou, Fan Zuyu made "Emperor Learning" as a scripture banquet speaker, and made a summary description of the Han and Tang dynasties and the Song Dynasty scriptures.
"Imperial Studies" is the pioneering work of the Song people on the scriptures, which can be regarded as the Song people's conscious combing of the historical flow of the "imperial academic and educational activities" to which the scriptures belong after the maturity and perfection of the banquet system. Siku Guanchen commented on this book and said: "It is the book Yuan You's first ancestor Yu entered during the feast, and they are all compiled from the ancient sages and Song ancestors' classic deeds...... From antiquity to the Han and Tang dynasties, from Song Taizu to Shenzong six volumes, the Song Emperors narrated in detail. The influence of this book on the reading of scriptures continued into the late Southern Song Dynasty. The officials of the Ningzong Dynasty read Xu Yinglong and Yuan Xie, the servants Li Nan, Sheng Zhang, Hu Wei, the Chongzheng Hall told the story, Chai Zhongxing, and the editors of the National Academy of History and the review officers of the Records Institute Yang Ruming and Li Anxing started from the Shenzong Dynasty when the time limit of Fan Zuyu's "Emperor Studies" ended, and continued to write the deeds of the five dynasties of Zhezong, Huizong, Gaozong, Xiaozong, and Guangzong, which were supplemented into 10 volumes, and read in the Ningzong scriptures, representing the Southern Song Dynasty's summary of the situation of the two Song Dynasty scriptures, but unfortunately its books do not exist. Although the name "Imperial Studies" appeared in the Song Dynasty, it has a broad extension and does not carry institutionalized connotation restrictions, so it is suitable for lectures and reading activities covering the Han, Tang and Song dynasties. In the nineteenth year of Gaozong Shaoxing of the Southern Song Dynasty (1149), Ye Tingqi compiled the "Hailu Broken Things", and his scrolls were specially set up under the "Emperor School Gate". In the thirteenth year of Xiaozong Chunxi (1186), Zhao Ruyu compiled the "Concert of the Ministers of the National Dynasty" (now known as the "Concert of the Ministers of the Song Dynasty"), which began with "Jundao Gate", and the first "Jundao" of this door was followed by the "Emperor's Learning" article, which shows the importance of the concept of "Emperor's Learning" in the Song people's concept of "the way of the king". In the second year of Emperor Lizong's Baoqing (1226), Xu Tianlin compiled the "Eastern Han Dynasty Society", and the first article of the "Literature" in volume 11 is "Imperial Studies", which uses the concept of "Imperial Studies" to observe the academic and educational activities of the Eastern Han Dynasty emperors; The article "Imperial Studies" is followed by the "Taixue" article, which has the intention of clearly distinguishing the academic education activities of the emperors from other social classes. The Jade Sea, compiled by Wang Yinglin of the Lizong Dynasty, is one of the most scholarly books of its kind in the Southern Song Dynasty. Volume 26 of the book is entitled "Imperial Studies" and covers the academic and educational activities of the emperors of the Han, Tang, and Song dynasties, including lectures in the Han Dynasty, lectures and readings in the Tang Dynasty, and the sutra feast system in the Song Dynasty. From the framework, it can be seen that the basic events are completely listed in the time context of the Han (1-5), Tang (6-8), and Song (9-14).
Synonymous with "imperial learning" also has the word "sacred learning". The term "sacred learning" often refers to the study of Confucius in the classics before the Song Dynasty, but in similar books of the Song Dynasty and after the Song Dynasty, it is often used as a synonym for "imperial learning", specifically referring to the study of the emperor, or the emperor's study of Confucius's Confucianism. This shows that the traditional concept of "sacred learning" was assimilated by the concept of "imperial learning", which was highly recognized by the Song people. For example, in the fifteenth year of Chunxi in the Southern Song Dynasty (1188), the second volume of the sequel to the anonymous compilation of "Splendid Valley of Ten Thousand Flowers" set up a "sacred learning" article, followed by the "Sutra Feast" article. The fifth volume of Lin's "Treatise on the Origins of Ancient and Modern Times" follows the title of "sacred learning", pointing out that "the study of the emperor is different from the scriptures", and divides the "sacred learning" of this dynasty into two aspects: self-study ("offering books for reading", "retreating from the court", "forbidding Chinese and Japanese lessons") and sutra feasts ("lecturing and feasting"), with clear logical levels, not only using "sutra feast" to refer to the Song Dynasty, but also putting out the emperor's "self-study" academic activities that can be juxtaposed with the concept of "sutra feast", reflecting the wide extension of "imperial learning", which is an excellent example of the applicability of the concept of "imperial learning". At the beginning of the Ming Dynasty, Huang Huai and Yang Shiqi compiled the "Concerts of Famous Ministers of the Past Dynasties", the first article at the beginning of the article was "Junde", followed by the article "Shengxue", which obviously inherited the compilation framework of Zhao Ruyu's "Recital of the Ministers of the National Dynasty" at the beginning of "Jundao - Imperial Studies", and its difference was only in the use of "Shengxue" to refer to "Imperial Studies". During the Wanli period of the Ming Dynasty, Feng Qi and Feng Ying compiled the "Economic Edition", and the second volume of the "Imperial Class" under the "Junde" and "Shengxue" articles was inherited from the books of Zhao and Yang. During the Wanli period of the Ming Dynasty, Peng Dayi's "Shantang Examination" volume 33 also used "sacred learning" to establish a rule, which is a continuation of this usage.
It is necessary to point out that in the Song Dynasty, the "National Dynasty Society" was listed in the "Chongru" Gate (see "Song Society to Collect Manuscripts"), but did not establish the "Imperial Studies" gate, does it represent some kind of official intention that disagrees with the concept of "Imperial Studies"? This is not the case, as this classification is based on the convention of "willing" writing. At the beginning of the Song Dynasty, Wang Pu compiled two books, "Tang Hui Yao" and "Five Dynasties Hui Yao", and the category most closely related to Confucianism (its fashion without a feast) is "praise and worship the ancestors". In the Song Dynasty, the "National Dynasty Meeting" was successively compiled and repaired since the Taizu Dynasty, and its fashion did not have a system of feasts. After the formation of the sutra feast system in the Zhirenzong Dynasty, the most convenient way for the content of the sutra to enter the "huiyao" is to use the "chongsheng (Confucian)" that has become a fixed category in the "huiyao" body (Chongru is more of an attitude than a category, and it is not inappropriate to use Confucianism to show an attitude towards the sutra feast). Fan Zuyu's "Imperial Studies" was written in the Zhezong Dynasty, and the concept of "Imperial Studies" appeared late, and it also took time for the concept to spread, and it was too late and unlikely to make the drought have formed a habit of compiling and repairing "Hui Yao" to open up a special category of "Imperial Studies" for this purpose, because this would inevitably break the "Hui Yao" compilation and cultivation style that had been formed since the Taizu Dynasty. In other words, the Song Dynasty's "National Dynasty Meeting" included the scriptures and feasts into the "Chong Confucian" door, and the Song people put forward the concept of "Imperial Studies", not only there was a time difference, but also at the conceptual level, they did not constitute inevitable opposition in the sense of the system, and did not have the subjective intention of deliberately differentiating themselves from each other, and there was no contradiction between "Chong Confucianism" and "Imperial Studies".
To sum up, the author thinks that the concept that the Song people already have, and collectively refers to the Han, Tang, and Song scripture lectures and reading activities as "imperial studies". After the introduction of the concept of "imperial learning", the feast can be regarded as the core part of imperial learning in the Song Dynasty. The fundamental change from the Han and Tang emperors to the Song Dynasty emperor is not only in the objectively strict system setting, but also in the subjective difference in the relationship between the delegation and reception of power. These two changes are embodied in the core scriptures of the Song Dynasty's imperial studies, and the strengthening and promotion of the status and role of the Song Dynasty's academic and political sergeants and doctors are also reflected in them. The introduction of the concept of "imperial studies" can maintain the continuity of the Han, Tang and Song imperial traditions, and highlight the transformative significance of the Song Dynasty scriptures and feasts in this tradition. Specifically, it can not only take care of the rationality of the widespread use of the term "jingfang" in the Southern Song Dynasty, but also not cross the thunder pool of conceptual applicability; At the same time, the correspondence between the name and the reality of the concept is clear and orderly, which can eliminate the waste of conceptual language and the contradiction caused by the broad and narrow concepts of the dichotomy, and have greater theoretical tolerance for similar historical phenomena.
In addition, the prince's education as a prince's lecture and reading is included in the extension of imperial learning, and some special phenomena can be more appropriately positioned, such as the Han Dynasty's "Jinhua Hall Lecture" can be used as an important part of the Han Dynasty prince's lecture and reading activities and the emperor's lecture and reading, which is not only similar to the same, but also highlights its particularity. In this way, the education of the prince in the Song Dynasty can also be included in the category of imperial studies in the Song Dynasty, and echo the scriptures, so as to better explain some special historical phenomena caused by the connection between the education of the princes of the Song Dynasty and the emperor's scriptures, such as Shi Hao of the Southern Song Dynasty was the prince's master during the period when Xiaozong was the prince, and after Xiaozong ascended the throne, he served two terms of "palace view and waiting", the former was the foreshadowing of the re-entry into the prime minister after thirteen years, and the latter was the honor of the right prime minister seeking to retreat and retaining. Among the ministers of the Southern Song Dynasty, Shi Hao's sense of respect for the teacher was the most significant, which can be regarded as a typical link in the Song Dynasty connecting the prince's lecture and reading and the emperor's scripture feast.
In short, the definition and interrelationship of the Han, Tang and Song emperors, the scriptures and other related institutional categories can be represented by the following diagram.
The author is an associate professor at the College of Liberal Arts, Renmin University of Chinese;
The original article was published in the 8th issue of "Historical Monthly" in 2019, with notes omitted. The article is reprinted from the WeChat public account of "Historical Monthly".