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Fang Yizhi portrait
Fang Yizhi (方以智), a famous scholar of the late Ming and early Qing dynasties, has made remarkable achievements in many fields such as philosophy, exegesis, medicine, natural science, poetry, calligraphy and painting, etc., and is known as "the great philosopher of China's encyclopedic school".
On the occasion of the 410th anniversary of Fang Yizhi's birth, the Anhui Provincial Museum, as the important town of Fang Yizhi's cultural relics and documents, searched for old chapters and integrated collections, and recently held the "Collection of Ancient Wisdom - Fang Yizhi Theme Cultural Relics Exhibition" in order to comprehensively display Fang Yizhi's profound thoughts, extensive knowledge, and firm aspirations, pay tribute to the sages, and enlighten future generations.
During the exhibition, the organizer invited Mr. Wang Jun, president of the Anhui River Cultural Research Association and part-time professor of Anqing Normal University, to give a special lecture, and Mr. Wang Jun sorted out the inheritance genealogy of the science of tantra, so that the audience had a clearer understanding of the inheritance of Anhui scholarship in the Qing Dynasty.
Fang Yizhi theme cultural relics exhibition hall
"The style of study of tantra is indeed the opposite of the emptiness and arbitrariness of the Ming Dynasty, and it is a precedent for the study of Qing Dynasty research." Liang Qichao's "Academic History of China in the Past Three Hundred Years" regards Fang Yizhi as the pioneer of the Qianjia School, and this article hooks up his academic lineage. Fang Yizhi was deeply influenced by the Southern Central King's Gate and had a close relationship with Ning Guoshizi. Wang Qi once said: "I have spent my whole life in lecturing, and those who belong to Ningguo are deeply involved", and the giants of Zhejiang And Jiangsu have frequent exchanges. In his later years, Fang Yizhi and Shi Hongyou's grandson Shi Yanzhang reopened the Qingyuan Conference and continued the legacy of Shuixi. The rise of Donglin in the late Ming Dynasty, Chongzhu Zi, Shang Shi Xue, Fang Xue gradually lectured on Donglin Academy, and kai Fang's school of Chongshi style. Fang Yizhi adhered to the family learning, and was also active in the Nanzhong Shangjiang Academic Network, which had a great influence on Mei Wending, and Jiang Shenxiu inherited this learning in "Yimei". To Qianjia, the dispute between the Han and Song Dynasties, Dai Zhen and Yao Nai advocated "righteousness, evidence, and lexicon", and there were differences in learning, each with its own inheritance, forming the characteristics of Anhui scholarship in the Qing Dynasty.
"Academic History of China in the Past Three Hundred Years" is Liang Qichao
The summary of Qingxue represented by the Qianjia School was originally a lecture note for teaching the course "Academic History of China in the Past Three Hundred Years" at Nankai University and Tsinghua School from 1923 to 1924.
From "The Aftermath of the Yangming School and Its Revision", to "The Construction of Qing Dynasty Classics", there are special chapters about Fang Yizhi, especially the fifty-two volumes of Tongya, which are highly evaluated:
"In my opinion, the book "Tongya" is finally the first-class work of modern sound exegesis. Qing Dynasty scholars, except for gaoyou wang's father and son, did not seem to have the one who could catch up with him. He also quoted the other party's comments on Yizhi in the "Outline of the Four Libraries": "However, in the rise of Wisdom in Chongzhen, according to the essence of the core, it is different from it." The atmosphere was open, and Gu Yanwu, Yan Ruoxuan, Zhu Yizun, and others rose up along the waves, and began to sweep away the empty talk of suspense.
According to the "Draft History of the Qing Dynasty", in the Qing Dynasty, in addition to the Tongya, Fang Yizhi still had twelve volumes of "Physical Knowledge" popular in the world:
"Born of wisdom, in the fifteenth year, the Qunjing, the Son, and the History can be slightly memorized.
From the genus of astronomy, public opinion, liturgical music, law numbers, sounds, words, calligraphy and painting, medicine, and technical courage, they can all examine their origins and analyze their interests.
He has written hundreds of thousands of words, but the two books "Tongya" and "Physics Knowledge" are popular in the world. ”
Gu Yanwu advocated "classics is the science of science", and the Qingxue system constructed by Liang Qichao occupies a very heavy weight, and the "Outline of the Four Libraries" says that whether Fang Yizhi's influence on Gu Yanwu, Yan Ruoxuan, and others has actually happened, and Liang Qichao also has doubts, but Fang Yizhi's status as a pioneer in Qing Dynasty examination and evidence studies is not questionable: "Whether Gu and Yan were influenced by secrets is still difficult to prove." The style of study of the secret is indeed the opposite of the empty and arbitrary judgment of the Ming Dynasty, and there is no doubt that it has set a precedent for the study of Qing Dynasty research. Whether it is the "Four Libraries Complete Book" compiled during the Qianjia period or Liang Qichao's "Academic History of China in the Past Three Hundred Years", they have given high praise to Fang Yizhi's influence on the transformation of the qing dynasty's study style. However, the specific transmission path of Fang Yizhi's academic thought has not yet been clarified, which is an academic topic worth exploring.
Ningguo Province: Fang Yizhi and the Gate of the King of Nanzhong
Huang Zongxi's "The Case of Ming Confucianism" is a summary of Ming Dynasty scholarship, which is exactly the same as Liang Qichao's "Academic History of China in the Past Three Hundred Years". In the middle and late Ming Dynasty, it was the formation and dissemination stage of Wang Xue, the first to flourish were the Zhejiang Zhongwangmen and Jiangyou Wangmen, after the death of Yang Ming, his Zhejiang Zhong, Jiangyou disciples went to Nanzhong to give lectures, and formed the grandeur of the Nanzhong Wangmen. "The famous Scholar of the Wang Clan in Nanzhong, Yang Ming, Wang Xinzhai, Huang Wuyue, Zhu Dezhi, Qi Nanxuan, Zhou Daotong, Feng Nanjiang, and so on. After Yang Ming's death, Xushan and Longxi were in the place of lecturing, so there was a Shuixi Society in Jing County, a Tongshan Society in Ningguo, a Junshan Society in Jiangyin, a Guangyue Society in Guichi, a Nine Dragon Society in Taiping, a Fuchu Society in Guangde, a Nanchen Jingshe in Jiangbei, a Cheng Clan Temple In Xin'an, and a Xinzhai Lecture Hall in Taizhou, which was almost sealed than a household. In addition, Dongkuo, Nanye, and Shanshan successively stayed in the capital, and there were many agglomerates. (Huang Zongxi's "Case of Ming Confucianism") The Jing County ShuixiHui, the Ningguo Tongshan Society, and the Taiping Jiulong Society mentioned here are all in the territory of Ningguo Province, and the Shuixi Society is the most famous, and others such as the Guichi Guangyue Society, the Guangde Fuchu Society, and the Xin'an Cheng Clan Temple Society are also around Ningguo Province. Due to the status of the capital of Nanzhong, Yang Ming's disciples took NingguoFu as the center and formed a major stronghold for Wang Xue's spread, first the Qingyuan Assembly's enlightenment of the Shuixi Society, and then the Shuixi Society's regurgitation of the Qingyuan Assembly.
Zou Shouyi, Nie Bao, Ouyang De, and Luo Hongxian were all natives of Ji'an Province, and under the inspiration of Yang Ming, they began to give a lecture in Qingyuan in the twelfth year of Jiajing (1533). Since then, the students of Jiuyi Yangming in Ji'an will speak in Qingyuan Mountain every spring and autumn, and they will exchange ideas with each other and proclaim the purpose of Chang Chang. Yangming Zhejiang disciples Wang Qi and Qian Dehong also participated in the Qingyuan Conference twice, passing through Jing County, Ningguo Province, and Jiajing initiated the Shuixi Liuyi Conference at the Three Temples of Shuixi (Baosheng Temple, Chongqing Temple, and Baiyun Temple) in the twenty-seventh year of Jiajing, and Zou Shouyi, Ouyang De, and Liu Bangcai also participated. Wang Qi said, "I have devoted my whole life to lecturing, and those who belong to Ningguo are deeply concerned." The Shuixi Society reached an unprecedented grand event after Luo Rufang became the prefect of Ningguo, and zou Shouyi died in the forty-first year of Jiajing (1562), and the Qingyuan Society "began to be desolate". In this year, Luo Rufang expanded the Shuixi Jingshe into a college, and visited the Shuixi Society several times, and exchanged knowledge with local scholars Gong Anguo, Zhou Yi, Shen Pet, Zhang Di, Cha Duo, Zhai Tai, Xiao Lianggan, Xiao Yong, Xu Bang and others. "Gangneung (Zhang Juzheng) handles the country, evil lectures, withdraws the Tianxia Academy, and Shui Xi Ju is Mao Caoyi." After Zhang Juzheng's death, the Shuixi Academy was restored in the thirteenth year of the Wanli Calendar (1585), and the lecture was still prosperous, and at this time, the Shuixi Lecture Association held four times a year (quarterly gatherings), with five days of meetings every quarter, emphasizing the study of meetings and "establishing true aspirations, using practical efforts, selling old habits, and seeking benefits and friends". The important scholar who promoted the prosperity of the Shuixi Lecture Association during this period was Cha Duo, "Since Jiangling was defeated, Mr. Zhenchuan Zhai and Mr. Yi Zhaicha were reunited, and it was their duty to expound the purpose of Wencheng, and if the learning of Shuixi was unified, then Yi Zhai had done a great deal." Under the guidance of YangMing's disciples Zou Shouyi, Ouyang De, Wang Qi, and Qian Dehong, Xuancheng Zhixue Academy, Wanling Jingshe, and Taiping Kowloon Society were all famous. In the forty-second year of Jiajing (1563), Luo Rufang, the prefect of Ningguo, built the Zhixue Academy behind the Jingde Temple, and on the west side of the Zhixue Academy, Jiangtai of Xuancheng Zhixian County built the Wanling Jingshe, and the next year Wang Qi went to the Wanling Tomb, and the number of lecturers reached as many as 1,000. The soul of Xuancheng's lectures in the late Wanli period was Chen Wentai, whose disciple Shi Hongyou was the most famous, and Chen and Shi Zhi inherited the teachings of Luo Rufang and practiced the spirit of Taizhou to teach the scriptures by teaching.
Fang Yizhi and Ningguo Fu Mei Langzhong, Mei Qing, Shen Shoumin, Shen Shouguo, Yan Shaoting, Xu Yuezan, Xu Shengming, Ma Sanheng and other scholars are friends, mei and Shen are local giants. Shi Yanzhang, known as the "Southern Shi Northern Song Dynasty" in the poetry of the early Qing Dynasty, was the grandson of Shi Hongyou and a disciple of Shen Shoumin, who was also a teacher of Fang Yizhi. In the third year of the Kangxi Dynasty (1664), Shi Yanzhang used the Jiangxi Cloth Political Division to divide huxi province (which governed the three provinces of Linjiang, Ji'an, and Yuanzhou), and reopened the Qingyuan Assembly with the wisdom of the division. According to Yu Biao, the chairman of the conference and a disciple of Fang Yizhi, "Yue Ri, the lecture hall of the conference, the people of Jiuyi, the clouds moving the fog, Wu Chu Min, the Guangdong tourists, all the guests in Jizhou, all of them are there." Yu Yan was the first, and Yu Shan (Shi Yanzhang) questioned and questioned the people, questioning and sending difficulties. There are storytellers in the sitting, there are singers and poets, and there are young people who are handsome and beautiful, and each can play erneng, and the day moves and disperses. This is the last Qingyuan Assembly, and it is also the water west society's reaction to its mother.
White Deer Villa: The Birth of The Occult
In the Qing Dynasty, several of the major works that constitute Fang Yizhi's academic style, such as "Tongya", "Little Knowledge of Physics", and "Zhou Yishi Theory", were all completed in the White Deer Mountain Villa in the south of Tongcheng, and the secret learning style advocated by Liang Qichao originated here.
At the end of the "Tongya" Fang Yizhi self-prologue, there are "Xin Wei Summer, Anhui Tong Fang with the title of Zhi Secret in Shangjiang Xiaoguan", "Tongya" is engraved in the fifth year of Kangxi (1666), and "Xin Wei" should be Chongzhen Xin Mi Year (1641). "Shangjiang Xiaoguan" also appears in the posthumous trek of his father Kong Zhao's "Zhou Yishi Treatise": "Chongzhen 癸未冬 inscribed in Shangjiang Xiaoguan", Chongzhen 癸未 in 1643, a year before the Ming Dynasty. Three years ago, Yang Sichang impeached the right governor Yushi and Huguang Inspector Fang Kongzhuo for failing to suppress thieves, and was sent to prison, and was released from prison in July of the following year. From his release from prison to the beginning of winter, Fang Kongzhuo hid in the White Deer Villa, the former residence of Longshan in the northeastern suburbs of present-day Anqing City, and wrote the "Zhou Yishi Treatise", and Fang Yizhi wrote the title of the book at this time, so it can be determined that the Shangjiang Xiaoguan is in the White Deer Villa.
White Deer Mountain Villa is backed by the Longshan Branch Ofe Bailu Mountain, ming Dali Temple Shaoqing, Fang Yizhi grandfather Fang Dazhen buried White Deer Mountain, its west of Shitang Lake, southeast of Lu Lake, and the river is connected. In the spring of the fifth year of Shunzhi (1648), accompanied by Chen Danzhen and others, Fang Yizhi's wise master Juelang Daosheng traveled up the river from Jinling to Huayan Temple in Fushan and Xiaolongshan Zhongfang Temple, and spent the Bathing Buddha Festival at The Chinese Temple. Juelang Daosheng's "Records of the Chinese Temple of Xiaolong Mountain Huashan" depicts the geographical shape of the area around the White Deer Mountain Villa: "To the mountaineering overlook, the fir yang is the case, the big and small dragons are the screen, the deer lake and the Meiling lakes converge, the seventy-two snails are dotted, and under a few seats, the land of the hidden dragon is also." Fang Kongzhuo is also the protector of the Chinese temple, and together with the monks of the temple, the kaiyuan masters have invited the abbot of the Chinese temple. There are four prefaces to the Zhou Yishi Treatise, two of which are written by Fang Kun and Bai Yu, both of whom are Hermits of Longshan, with Fang Kun signed "Longshan Fang Kun Title" and Bai Yu signing "Chongzhen Jia Shen Dong Longshan Bai Yu An Shi Title". Bai Yu studied under Ruan Dacheng's uncle Ruan Zihua, and was also the teacher of Fang Wen, Fang Yizhi and Qian Cheng, living on the shore of Shitang Lake in Dalongshan, known as Mr. Shitang. Ma Qichang's "Old Biography of Tongcheng Qi" records that he "lived in seclusion in the Dalong Mountain, surrounded by Shitang, there was Xinghua Village, and there was Baijiawan under the mountain, which was the former residence of Mr. Wang." There are seven fragrant begonias next to the house, because they are numbered. Fang Gongqianfu (Fang Kongzhuo) is the author of "Preface to Mr. Qitang", also known as wuliu's will cloud. Fang Wen Yiyou (1645) wrote "Shitang Visiting Bai'an Stone Master", which has the sentence "Proud officials have returned to the sea for a long time, and the breeze is high and resting on Shitang kuma". Fang Kun is also a yixue everyone, author of "Yi Xuan", Fang Kong Zhuo has a preface, signed "Yi Unitary Winter Deer Lake Nephew Kong Zhao Ji", when it is known that Fang Kun belongs to the Fang clan of Guilin, and Fang Kong's father Fang Dazhen is the same generation. This book also has a fang kun self-prologue, signed "癸未秋杪古 tong fang kun inscription in the Anhui River Zen room". Bailu Mountain Villa has the Huanzhong Hall where Fang Kongzhuo lives (Fang Kongzhuo has the "Huanzhongtang Collection"), there is Fang Yizhi living in the Shangjiang Xiaoguan, and there is also the Anhui River Zen Room where Fang Kun lives, between the fucheng (Anqing) and the county seat (Tongcheng), the floating boat day can reach Nandu, the transportation is convenient, the environment is quiet, the hermits are gathered, and it became an important academic center at the time of the Ming and Qing Ding Revolution.
According to Fang Yizhizi Fang Zhongtong's "Origin of the Compilation of Physical Knowledge", "Physical Knowledge" was originally attached to "Tongya" and was influenced by Wang Xuzhou's "Institute of Physics". In the general discussion, a large paragraph quotes the writings of figures such as Ye Tonglu (Fang Dazhen) and Shi Tangzi (Bai Yu), showing their academic inheritance relationship. Fang Zhongtong commented after Shi Tangzi: "Shi Tangzi, Mr. Bai Anshi of Laizhou, Ishi Yu. Mr. Nguyen Kin's learning, living in Shitang, the old father is less from the scholar also. In the ninth year of Shunzhi (1652), Accompanied by Shi Yanzhang, Fang Yizhi returned from Lingnan to Guili, on the way to Lushan Wulaofeng to create "East and West Jun", Chinese New Year's Eve returned to Bailu Mountain Villa. In the following years, he traveled back and forth between Bailu Mountain Villa and Jinling. Although the "East and West Jun" was not widely disseminated in the Qing Dynasty, from the "Tongya", "Physical Knowledge", "Zhou YiShi Theory Compilation" to "East and West Jun", it marked the completion of the construction of the occult science centered on the White Deer Mountain Villa.
Fang Yizhi's writings
The spread of tantric learning in the Nanzhong Shangjiang Academic Network
Fang Yizhi adhered to the family study to found the study of tantra, with the White Deer Mountain Villa as the center, is also an academic group, including his teachers Fang Dazhen, Wu Guanmei, Fang Kun, Fang Kongzhuo, Wang Xuzhou, Bai Yu, as well as his children and nephews and many disciples, of which Jiexuan and Fang Zhongtong are the most important, and are the direct descendants and important disseminators of the secret learning. Jie Xuan was a native of Guangchang, Jiangxi, who learned from fang and had profound achievements in astronomy and mathematics, and wrote "Xuanjie's Testament" (also known as "Writing Heavenly New Language"). In his early years, Xuancheng Mei Wending admired the study of secrets, and had correspondence with Fang Yizhi, indicating the study of counting, but the two failed to meet. After Fang Yizhi's death, Mei Wending boated on the Anhui River, looked at the former site of the White Deer Mountain Villa, and composed two poems to mourn the secret, the poem preface Yun: "A certain evening study, did not get the Shifu Gong Dharma Seat." The previous year, he inherited the study of the number of signs from Qingyuan Zhishu. ...... Nothing to hear. Ugly summer, boat berthed in the Anhui River, looking forward to the gentleman's old house, and can not arrive, because of the short chapter, with the extension of mourning. ("Fushan Master Lamentations "Two Songs, with a Small Order, i.e. Fang Wenzhong)")
After Fang Yizhi's death, Mei Wending and Jiexuan still had continuous academic exchanges, and in the eighteenth year of the Kangxi Dynasty (1679), Zhang Shunjie, who was a lieutenant of Guangchang County, was entrusted to find Jiexuan and ask for his book "Writing Heavenly New Language". Jie Xuan sent a manuscript of this work to Mei Wending, and one of Mei's works, "Writing Heaven and New Language Copy", was a transcription of Jie Xuan's book. Jie Xuan also introduced Mei Wending as a confidant of the same way, eighty years old, from his hometown of Guangchang, came to Anqing Province to settle down, lived here for half a year, waiting to meet Mei Wending, Mei Wending exclaimed: "True Qishi also! Fang Zhongtong and Mei Wending also had a deep friendship, and Fang Zhongtong and Jiexuan's astronomical work "Jiefang Q&A" and the mathematical work "Several Degrees of Yan" inspired Mei Wending greatly. It is precisely adhering to the shangjiang secret style of study that Mei Wending completed China's first monograph on the history of almanac, "Ancient and Modern Calendar Tongkao", a mathematical masterpiece "Chinese and Western Mathematics", and his grandson Mei Wancheng compiled the "Mei's Series of Books", which includes 13 kinds of Mei Wending's mathematical works with a total of 40 volumes and 10 kinds of astronomical works in 20 volumes. ”
From the father and son of the Fang clan in Tongcheng to the grandchildren of the Mei clan in Xuancheng, the study of tantrics was widely disseminated in the Nanzhong Shangjiang academic network that Fang Yizhi was familiar with. By the Qianjia period, Wuyuan Jiangyong wrote eight volumes of Yimei and five volumes of Pushing Footwork, inheriting Mei Wending's learning and communicating with Mei Wancheng in Beijing. Later, Jiang Yong's disciple Dai Zhen once again brought the two books "Yimei" and "Pushing Footwork" to Beijing and widely disseminated them. Jiang Yong meticulously studied Mei Wending's works, and there were both approvals and differences, so he wrote "Yimei": "But it is ignorant knowledge, gluing to one's own opinions, such as the dissipation of the years, the constant qi annotation calendar, and so on, can not be strong, and the book of Mr. Yi is derived, or the unspoken, or the unfinished." The believer clarified that the doubter discerned the difficulty, and about eight volumes were obtained, known as "Wing Plum". (Preface to Jiang Yong's "Yimei") At the beginning of Qianlong, the Hui merchant Wang Tai'an founded a academy to give lectures in Xixi Bushu Garden, Shexian County, and invited Jiang Yong to give lectures, and zheng mu, Dai Zhen, Cheng Yaotian, Fang Zhi, Jin Yuan, Wang Zhaolong, Wang Wufeng, and the Anhui school of scriptures arose here. In the thirty-ninth year of Qianlong (1774), Yao Nai and Dai Zhen and others disagreed with their academic intentions, returning from the Sikuguan to the south, teaching southeast, advocating the Tongcheng school, and also inheriting Fang Bao, and continuing the fang's learning. Yao Nai once said that zhixue "has the law and then can, and then changes and then becomes greater." In fact, Jiang Yong's "Wing Mei" and Mei Xue already had a disagreement, and Mei Yongcheng had a fierce argument with Jiang Yong. From the study of tantra to the study of Mei Shi, to Jiang (Yong) Dai (Zhen), Fang (Bud) Yao (Nai), there is both a line of academic inheritance and a factor of change in the times.
This article is from Anhui Daily.
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