The author of this article (first from the left) poses with Mr. Pan Chonggui (second from right) in 1984.
<h3>Promote scripture</h3>
In 1952, Professor Sam Mengwu of the Law School of National Taiwan University published "On the Question of Bible Reading" in the Taiwan Xinsheng Bao, in which he wrote: "Reading the Bible is not good for politics, nor is it helpful for morality, and will only hinder the vigorous vitality of the country." He further advocated: "Politics does not rely on morality, but on the rule of law; it is not impossible for rulers to read the Scriptures for cultivation, but they do not have to push it to society; to govern the people must use the rule of law." "That year, many well-known scholars in Taiwan enthusiastically fought over the problem of the survival of scripture, although I was not yet born at that time, but from the literature, I know that Professor Pan Chonggui was not absent from this controversy. On the face of it, Professor Sa was the biggest winner at the time, but the fact that Taiwan's public order was deteriorating decades later clearly showed that the idea of pure rule of law and no emphasis on morality was really very problematic.
Professor Pan is a master of traditional Chinese studies, and has spared no effort to promote the study of scriptures all his life. "History of Zhou Benji": "At the time of Chengkang, the world was peaceful, and the punishment was not used for more than forty years." "King Cheng and King Kang inherited the ruling strategy of the Duke of Zhou, which was an era of great moral emphasis. The Han Dynasty people believed: "The widow is full of gold, it is better to teach the son to be a classic." "The customs of the Eastern Han Dynasty are pure and beautiful, and Cao Cao hinders the power of moral public opinion and does not even dare to usurp the throne for life; Sima Guang of the Song Dynasty specially wrote an article praising the power of morality; Professor Pan Chonggui, in the course plan he presided over, will list Sima Guang's "On the Customs of the Eastern Han Dynasty" as a must-read article for all first-year students. In the twenty-first year of Emperor Taizong of Tang, he praised Zuo Qiuming, Liu Xiang, Fan Ning and twenty-one others, using his books, practicing his own way, and enjoying the confucius temple court, known as the rule of Zhenguan. That is a clear example of the worship of Confucianism and the great rule of the world. In the prosperous era of Kang Yongqian in the Qing Dynasty, Confucianism was also affirmed and carried forward to a considerable extent. Professor Pan views traditional fine culture and Confucianism in this way.
Since the Qing Dynasty, many scholars have belittled the Tang Dynasty classics, and Mr. Pan Chonggui has attached great importance to the value of the Tang Dynasty's righteousness, in the article "Exploring the Source of the Five Classics of Justice", he said:
Yu Yu thought that the study of the Six Dynasties was the same as the flow of hundreds of rivers, and the tang people's justice was the valley. The system of the Six Dynasties of Righteousness and Neglect is the Jinliang of Shi Sinology; and the Tang Dynasty Is Sparse, and the Sum of the Six Dynasties Scriptures. Tang Shu's background is clear, and the Later Six Dynasties Scripture is spoken.
The study of chapters and sentences in the Han Dynasty, during the Six Dynasties period, was influenced by Buddhist teachings, and there was a body of righteousness. In order to meet the needs of the imperial examination, the Tang Dynasty ordered Kong Yingda and other scribes to compile justice for the classics, thus becoming a unified pattern of classics. This is the orthodoxy and mainstream of scripture that has been passed down since ancient times.
Zhang Huang yimei is the inheritor of orthodox Sinology. In the case of Qing Dynasty classics, in the case of the opposition between "Sinology" and "Song Studies", this vein of orthodox inheritance is particularly specific and clear. At least, so far, the Chinese scholarly circles have talked about the best version of the Thirteen Classics since ancient times, since Non-Ruan Yuan presided over the proofreading of the "Thirteen Commentaries on the Commentary", which was compiled by The Tang Dynasty Kong Yingda and others, and has the status of Moke and Jing in classics. Mr. Pan's lectures will use this version as a teaching material, with thick and solid content, so that the students will return home like a spring breeze.
Pan Chonggui, "Analects of the Present", Shanxi People's Publishing House, 2020
<h3>Zhang Huang passed on from generation to generation</h3>
Mr. Zhang Taiyan and Mr. Huang Jigang were masters of traditional Chinese studies in the early years of the Republic of China. In 1919, the May Fourth Movement set off a huge storm, many people criticized and began to destroy traditional culture, Zhang and Huang always adhered to the faith, maintained high-quality traditional culture, and resisted the trend of the times of "total Westernization".
In 1928, after the Nationalist government established the capital in Nanjing, the Presidential Palace, the Academia Sinica, and the Central University were all in Nanjing. Mr. Huang Jigang taught at Chuo University, which was on a par with Peking University and was one of the two most famous universities in the country. Mr. Huang Jigang's ancient rhyme division is set as nineteen new and twenty-eight ancient rhymes; far superior to the seventeen ancient rhymes of the Qing Dynasty master Duan Yujie; Mr. Ji Gang's ancient rhyme research results can be called a unique step.
When Mr. Huang Jigang is mentioned, almost everyone at the time says that he is arrogant and arrogant, wild and uninhibited. However, once he met his outstanding student Pan Shichan, Ji Gang seemed to immediately become decent and gentle; the magic of personality change could reach such a point.
Mr. Pan Chonggui (1907-2003), real name Chongkui, nickname Mengxiang, No. Shi Chan, Wuyuan people. On May 10, 1928, when Mr. Huang Jigang was teaching at Nanjing Central University, he wrote Pan Shengshi Zen into his diary for the first time: "Pan Chongkui can achieve great success by sending examination papers from the school." On May 15, Mr. Ji Gang wrote in the "Diary": "Pan Sheng Chongkui (Number Shi Chan, Ganxian people, year 21) came to praise, gave a bottle of Helu, and he took it from Houhu. After talking with him for a long time, he is extremely beautiful, his appearance is also gentle, cute and lovely. The mouth occupies a song of seven words, and the book stone zen fan. From this, it can be seen that Mr. Ji Gang's good feelings for the doorman Pan Shichan are very quick and intuitive.
On November 27, 1930 (lunar calendar), Mr. Ji Gang took his student Pan Chongkui to Shanghai to wish Mr. Taiyan a happy birthday, and the relationship between teachers and students became closer. Mr. Taiyan renamed "Pan Chongkui" "Pan Chonggui", because the character of Li Baiyao, the author of the Book of Northern Qi and the historian of the Tang Dynasty in the Twenty-Five Histories, is "Heavy Regulation"; this shows that Mr. Taiyan has placed deep expectations on this retransmission disciple. After returning to Nanjing, Mr. Ji Gang also gave Pan Chonggui a new word, called "Attacking Goodness", and wrote a seal book "Heavy Rules Attacking Goodness" four big characters to give to him.
In the entire "Huang Kan Diary", since Pan Chongkui appeared, this student has been repeatedly written into the diary, walking into the daily life of Mr. Ji Gang and becoming the focus of attention. Care, pampering, courtesy, meticulous. For example, on July 13, 1929, Huang Kan's Diary wrote:
The night moon is clear, and the stone Zen steps to the first round of the day, taking the second part of the "Ten Classics of Texts", giving one to the stone Zen, and then walking to the east of the earth bridge, playing on the Jiulichi Bridge. When the willow shade is exposed to the mirage wall, it is as bright as a fresh silk, and the grass under the bridge is deep and small, and there are sometimes flowing fireflies. The sound of insects has been mourned, and the distant flute has suddenly risen, and it is rewarded with no words.
On September 9, 1929, Huang Kan's Diary wrote:
Shi Zen came, and came out with (焯, Tian Cong), walked from the small mountain path between Jiming Temple and Arctic Pavilion, and returned around Jilong Mountain. The wild path is sloping with the sun, the smoke is thinning the trees at night, and the wind is beautiful. Night with stone Zen drink in the farmhouse flavor. There is a poem:
Invite the desert path to overlook the Yuxia, a few trees decaying Yang is staying with crows. Good hospitality si zun has wine, autumn late slight pity chrysanthemum flowerless. He can chase after Jing Xinshi, but he feels hateful when he is in danger. Returning to the night of the yuzhai, the book lamp reflects the small window screen.
On December 30, 1929, Mr. Ji Gang took the three of them on a trip and wrote a poem entitled "Yi Wei Chinese New Year's Eve to give wine to Pan Chonggui, and use Houshan to give Shaozhang Rhyme":
The change of customs is still there, and the time shift is empty. Lonely for a thousand years, a hundred feelings in one night. The wine is green in honor, and the room is red. The poems follow the story, and the festival lai juntong.
Mr. Ji Gang once took his family and student Pan Shichan to Tangshan to soak in the hot spring according to the records of the Taiping Huanyu Chronicle, and at dusk, the car caught fire three times in the middle of the road, everyone was frightened, and Pan Sheng also suffered from heat stroke. After returning, Mr. Ji Gang was remorseful, and on July 21, 1929, "Huang Kan's Diary":
Smell the stone Zen minor illness, immediately look at it. There were no tourists in Tangshan for a few days, so I went to swim there, but I was frightened by the heat and caused Shi Zen disease, which was very meaningless.
Mr. Ji Gang's love for Pan Sheng is so many that it can be said that there are innumerable. In his later years, Mr. Liu Taixi wrote an article quoting Mr. Huang Jigang as writing a poem praising his protégé Pan Shichan, as follows:
Correction pansheng, no phosphorus, no water, the heart runs through the nine streams, know its end.
Weak crowns, wise over old teeth, do not see Si Cai, I am already finished.
Later, Mr. Shi Chan married Huang Nianrong and became Mr. Ji Gang's son-in-law. As for these two masters of traditional Chinese studies who repeatedly talk about learning on weekdays, the details are not known today, but they are quite interesting, such as:
May 8, 1931 "Huang Kan's Diary":
See Rong's "Book of Youtian", Yan Pan was ill, and he did not sleep for it.
August 26, 1934:
Twilight, Pan Son-in-law came, with the "Jade Chapter Character Inspection Sequence" to seek correction, showing (Tai Yan) Shi Jinwen.
May 2, 1935:
Twilight and Pan Sheng read Chinese Tang poetry, because they discussed poetry until late at night.
May 16:
Night and Pan Sheng talk pottery and Yu poetry.
July 14:
Night talks to Pan Sheng about the new righteousness.
The study of texts such as the Shuowen and the Jade Chapter, as well as the Dunhuang Scrolls, aroused Mr. Shi Chan's interest and devoted his life to research. This period of "seeking correction with the "Order of the Jade Chapters" can be regarded as the beginning of Mr. Pan's emphasis on the Six Dynasties script and the Dunhuang scrolls.
Looking at the situation of Mr. Ji Gang and his protégé Pan Shichan, the father-in-law loves his son-in-law almost to the point of meticulousness, which is rare in ancient history and ancient books, but it happened to Mr. Ji Gang, who is most famous for his arrogance; let us see Mr. Ji Gang's caution, delicacy, and courtesy, which is simply incredible.
Pan Chonggui was an assistant professor in the Department of Chinese of Central University. The Anti-Japanese War army flourished and drifted into Shu. He was reappointed as an associate professor at Northeastern University, a professor and head of department at Sichuan University. After the victory of the Anti-Japanese War, he taught at Shanghai Jinan University and Anhui University in Anqing. After moving to Taiwan, he taught at the Provincial Taiwan Normal College (now Taiwan Normal University). He also went to Singapore to teach at Nanyang University. He then moved to Hong Kong as a professor and dean of the Faculty of Letters at New Asia College at Chinese University. In the autumn of 1973, he was a visiting professor at the University of Paris VII. He returned to Taiwan the following year and served as a professor and director of the Institute of Chinese studies at The Chinese Culture University, the dean of the Faculty of Letters, and a professor at the Institute of Research of Soochow University.
<h3>Zhang Huang zhixue</h3>
At the beginning of the Kuomintang's move to Taiwan, Hu Shi brought the study style of Peking University since the May Fourth Movement to National Taiwan University, and his influence was as far as it could, and in terms of Chinese literature, he attached importance to fresh vernacular literature and ignored the "Selected Works of Zhaoming". In terms of philology, Xu Shen's "Explanation of Characters in Shuowen" of the Eastern Han Dynasty is more despised, and the emerging Shang Dynasty oracle bones and Zhou Dynasty Zhong Dingwen, that is, the study of ancient characters.
Mr. Ji Gang's outstanding disciple, Lu Zongda, stayed on the mainland and taught at Beijing Normal University. Lin Yin, Gao Ming, and Pan Zhong's rules were broadcast to Taiwan with the Nationalist government. For a time, Taiwanese Sinology was divided into the "North University School" and the "Zhang Huang School".
Zhang Huangzhixue advocates that China's inherent ideological culture is broad and profound, and it is waiting for us to study and discuss it carefully and absorb nutrients, that is to say, the deeper the classical literature is, the stronger its literary creation ability. Therefore, in terms of articles, the Selected Writings of Zhao Ming and the classical poems are worthy of students' efforts to explore and study. However, some Taiwanese scholars who pay attention to the vernacular do not think so, they want "I write my mouth by hand", but they forget to cultivate and enrich themselves in classical works. These differences are particularly evident in the curriculum of the universities.
In terms of philology, the "Six Books" (pictograms, fingerings, shapes, sounds, meanings, transpositions, and false loans) are a very important foundation of the Zhanghuang School. Xu Shen of the Eastern Han Dynasty has already given a definition in the "Preface to the Interpretation of Words and Characters", and also gives two examples each. Professor Long Yuchun of National Taiwan University believes that Xu Shenzhi's theory is not necessarily regarded as such an authority, especially in terms of "transposition"; therefore, Professor Long has set up a new theory and created his own new concept and example of transposition, which has shaken Xu Shen's theoretical framework. Zhang Huangzhixue respected Xu Shen's theory of writing, and clarified xu's instructions and strengthened the details of what Xu said about "building a class and agreeing to accept it". In addition, the "Diary of Huang Kan" records that Mr. Ji Gang is usually keen to acquire oracle bone and Zhong Dingwen books, which shows that Zhang Huangzhixue is not stuck in philology, but can refer to newly unearthed ancient text materials, make a detailed study, and is able to stand firm and carry forward to this day.
<h3>How lucky</h3>
The Qing Dynasty Fan Xianxiu's "Reconstruction of Taiwan Fuzhi Vol. 24 Yiwen V" records that Taiwan was not yet developed during the Qing Dynasty:
The envoys cheered together, and the women in front of the horses tended to flock to the front, and the first top of the fin plate was Chen Wild Food, and the high officials had not known the capital. The goose tube is used to writing hongyi characters, and the tongue can pass through the holy book; what things children are really vulgar, and langlang rhymes and recites "Guan Ju".
Qing officials heard that Taiwanese children could recite and read the "Book of Poetry and Guan Ju" as a major indicator of entering spiritual civilization. In fact, at that time, Taiwan did not even have a copy of "Explanation of Words and Characters". During the Republic of China period, it was surprisingly possible to bring the entire set of orthodox scholarship from the Central Plains to Taiwan, and professors Lin Yin, Gao Ming, and Pan Chonggui, who were descendants of Zhang Taiyan and Huang Jigang, personally came to Taiwan to teach it, which was a great joy for the Taiwanese people, and how important it was in terms of the meaning of cultural inheritance!
Zhu Zi denied that Zi Xia had written 311 "Prefaces to Poems" for the Book of Poetry, and believed that the explanations of scholars such as Mao Gong of the Han Dynasty and Kong Yingda of the Tang Dynasty had many points of chiseling and appendages; Zhu Zi's "Biography of Collected Poems" was also the designated book for the examination of the Yuan, Ming, and Qing Dynasties, with a lofty status and a profound influence on future generations. However, Zhu Zi's proposition of "abolishing the Preface to the Poem" could not withstand the examination of Qing scholars. The four masters of the Qing Dynasty's Book of Poetry: Chen Qiyuan, Hu Chengjue, Ma Ruichen, Chen Wan, and Ji Yun, the editor-in-chief of the Siku Quanshu, all believed that Zhu Zi's move to abolish the Preface was wrong. However, since the end of the Qing Dynasty, the study of scripture has been repeatedly criticized, and society and academic circles have proposed the abolition of scripture, so that the number of bible readers has gradually decreased, and the Book of Poetry has also been left out in the cold. Mr. Pan Chonggui came to Taiwan to teach the Book of Poetry, pointed out Zhu Zi's mistakes, and said: "Zhu Zi misled the study of the Book of Poetry for eight hundred years," but at that time, there were almost no people on both sides of the Strait who agreed with it. Professors of the "Book of Poetry" at various universities all said in unison: Zhu Zi's abolition of the "Preface to Poetry" was his great creation and credit. Who can imagine how helpless, hard and emotional Mr. Pan's teaching of the Book of Verses has been for decades! Under his guidance, in 1990 I wrote my doctoral dissertation, "Chinese Poetry Classics", which tried to identify the problem of "Poetry Preface". Nowadays, "the "Poetry Preface" is a very precious historical material" and "reading the Book of Poetry cannot be without the "Poetry Preface"" has almost become a definite wave, the study of the Book of Poetry has been swept away, and the results of Mr. Pan's efforts have also been displayed.
At the beginning of his visit to Taiwan, Mr. Pan gave a special lecture on the Analects in the auditorium of Taiwan Normal University, which was a sensation and became famous. In 1977, I entered the university, from bachelor's class, master's class, to doctoral class graduation, and was taught by Mr. Pan for more than ten years. The fun and happiness in it are beyond words to describe. When I first met Mr. Pan in class, he said: "Now in the society, I hear people swearing as 'nerds'. Let's just be a nerd. Because they can't sit still, and we are the ones who can sit calmly at their desks and read. Reading is expensive to read addictive, that is a very happy thing, a full and happy life begins from here. ”
Mr. Pan's lectures, from beginning to end, gushed endlessly and without interruption. He does not talk about the rights and wrongs of others in class, does not talk about gossip, and academics are academics, which cannot help but make people awe-inspiring about his gentle and generous personality. The content of his classes is very rich and wonderful, and it can cover the knowledge of the scriptures, history, sub-disciplines, and collections, and almost every class is an intoxicating feast. This impression has deeply imprinted my heart, and from the time I was a student, I was determined to emulate his teaching methods and teaching spirit. The willingness to imitate is true, but the achievement is far beyond that. Still, it's enough to learn professionalism and self-reliance from your teacher!
He has published a number of books on "Dream of the Red Chamber", and he does not agree with the claim of some scholars that ""Dream of the Red Chamber" is An autobiographical novel by Cao Xueqin describing her family. In the seventh episode of "Dream of the Red Chamber", Jiao Da drunkenly scolded Jia Fu: "Climbing ash climbs ashes, and raises uncles." "Climbing ashes" is "dirty knees", and the harmonic pronunciation of "dirty daughter-in-law" is what an unheard-of family ugly! How could a well-known writer write like this about his depictions of his own house? Mr. Pan believes that the background of its writing is that the Han nationality was subject to Manchu Qing rule and had to use a hidden language to convey the pain of the subjugation of the country. In view of the terrible literal prison since the beginning of the Qing Dynasty, the death and injury of the Han people were too heavy, resulting in this great hidden book, even who the author was, had to be buried for safety. The author wrote in the first time: "Full of absurd words, a handful of bitter tears, all cloud authors are stupid, who understands the taste." What a painful and solemn reminder!
In Mr. Pan's works, I do not think that the author of "Dream of the Red Chamber" is Cao Xueqin, because Cao Xueqin is a Manchu and it is impossible to write a novel against the Qing Dynasty and restore the Ming Dynasty. However, according to the research of current scholars, Cao Xueqin's ancestors once settled in the Liaoyang region of northeast China, and became the coat (household slave) of the Manchu Qing Emperor in northeast China at the end of the Ming Dynasty. In this way, Mr. Pan said that "Dream of the Red Chamber" is a hidden book of "anti-Qing and restoration", and its credibility is even higher.
Mr. Pan's achievements are high, and in 1974 he was awarded the Julian Pride Award for Sinology by the French Academy of Sciences, and was hired as an honorary member of the Dunhuang Studies Association of the French Academy of Sciences. In 1976, Lingnan University in South Korea awarded him an honorary doctorate in literature. In 1992, the Dunhuang Research Institute was led by Mr. Duan Wenjie, president of the Dunhuang Research Institute, to Taiwan and awarded the honorary academician title of the academy. In 1995, the "Executive Yuan" awarded the "Chinese Culture Award" in recognition of his outstanding contributions to the development of Chinese culture. In 2000, the State Administration of Cultural Heritage of China, the People's Government of Gansu Province and the Dunhuang Research Institute awarded the "Dunhuang Cultural Relics Protection Research Contribution Award". His academic grandeur, depth and breadth are admired by the whole world.
The political situation and social trends of thought are inevitably turbulent and turbulent, and the general public today may know very little about the masters of traditional Chinese studies. However, Mr. Pan Chonggui's self-sustaining attitude throughout his life is very clear and firm, just as "Xunzi Yu Sitting" says: "Zhilan was born in the deep forest, not as no one but fang." Compared with the academic and social status of the Eastern Han Dynasty classics masters Zheng Xuan, the Tang Dynasty Kong Yingda, and the Song Dynasty Zhu Zi, regardless of whether the treatment of this era, the government, and the society for a generation of Guoxue masters is fair, Mr. Pan always has his self-sufficiency and self-enjoyment, without external intervention and disturbance. Every year before the Qingming Festival, I will definitely go to the Dingfu Cemetery to pay homage to the teacher. In a quiet corner of the mountains away from the hustle and bustle of the birds, the teacher rested there carelessly. As a member of Taiwan's academic community, I am particularly grateful to him, and I am also grateful to God for arranging this teacher-student relationship.
Lin Yelian