Author/Yu Donghai
The characteristics of the miscellaneous family are eclectic and inclusive, "the way of the hundred families is not comprehensive". There are two kinds of miscellaneous families, one is to treat all cultural systems equally, advocating that "culture is not high or low"; the other has a certain cultural tendency or foothold. Based on the Buddha, for the Buddhist monks, such as Li Yan and Nan Huaijin.
Based on the Tao, for the Daomen miscellaneous families, such as Liu An, the king of Huainan, his book "Huainan Zi" blended yin and yang, ink, law and some Confucian thought, and the main purpose was Taoism. The Hanshu Yiwenzhi and the Siku Quanshu General Catalogue classify them as "miscellaneous families", which should be called Taoist miscellaneous studies to be precise. Most of those Taoists who claim to be "the goodness of collecting Confucian ink, the essentials of the law of picking up names" and "the way of the hundred families are all comprehensive", are actually Daomen miscellaneous families.
Based on Confucianism, it is a Confucian miscellaneous family, referred to as a miscellaneous Confucian. Confucianism is first and foremost Confucianism, which is their basic foothold and the key to their superiority over ordinary miscellaneous families and various heretical paths. But their knowledge is mixed, their foothold is unstable, and they are often wandering, which is the reason why they cannot become mellow. Confucian miscellaneous works are called Confucian miscellaneous studies, such as the Lü Shi Chunqiu.
The three major Confucian miscellaneous families in history were Zhuge Liang, Wang Anshi and Su Shi. Wang Anshi is the first miscellaneous family in Confucianism.
Wang Anshi is known for his transformation of the law. There are two centers for its transformation, one is to "manage the wealth" of rich countries, and the other is to "reorganize the army" and strengthen the army. The so-called "wealth management" is mainly in the field of distribution, profits and losses, and the profits of businessmen, landlords, and peasants are transferred to the state finance, and almost the entire society is regarded as the object of "wealth.". This has led to rich countries not rich people, strong soldiers but not strong people, and even fighting with the people for profits and harming the people and disturbing the people.
Wang Anshi
All the laws they have changed have one thing in common: they have increased government revenue to varying degrees, and the good ones coexist, and the bad ones have no benefits. Therefore, even if the change of law has a temporary effect, it will leave endless troubles. Not only has it failed to fundamentally change the situation of poverty and weakness since the founding of the Northern Song Dynasty. The change of law has led to the prosperity of the country and the impoverishment of the people, which is very different from Wang Anshi's original intention of changing the law: "to re-impose, to broaden the peasants, to use sufficient resources in the country, and to make the people's wealth scarce."
The root cause of Wang Anshi's transformation of the law lies in Wang Anshi's ideological scholarship. Wang Anshi's thoughts are quite mixed, although in the human morality and etiquette of the confucians, but the main Confucian interpretation and harmony, the integration of the sons and hundreds of families. The school founded by Wang Anshi is known as Jinggong Xinxue, also known as Xinxue for short, with the Three Classics of New Meanings and its "Zi Shu" written for exegesis as its core works. In the Three Classics of New Righteousness, the Zhou Liyi was personally interpreted by Wang Anshi, while the Shiyi and Shuyi were jointly interpreted by his sons Wang Yun and Lü Huiqing. In addition, Wang Anshi's "Biography of Hong Fan", "Notes on Lao Tzu", "Yi Yi", "Miscellaneous Sayings" and so on are also new works.
After the completion of the "Three Classics of New Righteousness", it was officially promulgated throughout the country, "for a time, a scholar, no one dares not to pass on the practice, the master is purely used to take the scholars, the shi Mo has to say from each of them, the first Confucian commentary, everything is abolished" ("Song Shi Wang Anshi Biography") The new study became the official school that occupied a monopoly position in the late 60 years of the Northern Song Dynasty.
The new study is also the study of the mind, that is, the "study of moral life" or "the study of sexual theory." Even those who oppose Wang Anshi do not deny that his study is "the study of sexual theory." At that time, Chen Hao composed the "Zun Yao Collection" to criticize Wang Anshi's "Records of the Day", and its preface also said: "The so-called moral person of the former king, the principle of life is only enough, and the essence of this Anshi is also." There are the "Three Classics", there are "Character Sayings", there are "Daily Records", all of which are the principles of life. ”
Talking about the theory of life seems to be no different from Confucianism and science, so some scholars call Jinggong Xinxue "an important school of theoretical thought at that time"; Hou Wailu in his "General History of Chinese Thought" named Ercheng's "Luoxue" as "Taoist Tongxin Transmission Of Science" and Wang Anshi's "New Learning" as "Xinyi-style Rationalism", which is all mixed.
The new explanation of the principle of life is mixed with the Buddhist tao and the thoughts of the sons, and the root cause is a big problem. The main problem is, first, the excessive denial of the study of chapter and verse exegesis, and the second is the absorption of the "eclectic and eclectic" of the Buddhist Taoist Dharma and Ink Families.
First of all, Wang Anshi deeply loved and deeply studied the Buddhist Path. He liked to annotate Buddhist scriptures, including two volumes of Lao Tzu's Commentary, four volumes of Zhuangzi's Commentary, and ten volumes of The Interpretation of the Lengyan Sutra, and he also annotated the Diamond Sutra and the Vimalaya Sutra into the Divine Sect. His book "Zi Shu" was "referred to by the speaker as a mixture of old people, chiseled and broken, deaf and blind scholars, and specially forbidden" ("Gunzai Reading Chronicles : Explanation of Character Sayings"). In the "Zibu Taoist Class" of the "Reading Chronicle of Junzhai", Wang Anshi, Wang Yun, Lü Huiqing, Lu Tuo, and Liu Zhongping all wrote "Lao Tzu Notes", and in the "Solution", it is particularly said: "Jiefu Ping's life likes Lao Tzu the most, so the explanation is the most meaningful. ”
The "Continuation of the Tong Jianchang Edition" "Volume 2333 Xining 5th Month Jia Wu" contains a dialogue between Wang Anshi and Song Shenzong: An Shi Yue: "... The Buddhist book is in harmony with the sutras, and if gaili is like this, although it is far away, its conformity is also in harmony with the judas. Shang: "Buddha's Western regions, words are different, and the reason is different!" An Shi Yue: "The subject is foolish to think that it is reasonable, although the ghosts and gods are different, it will not be easy." ”
Wang Anshi's "Lianshui Army ChunhuaYuan Jingzang Record" said: "Gai has seen in those who have no thoughts and no action," "retreat to secrets," and "stand still," the old zhuang of China, and the Buddha of the Western Regions. "Comparing the study of the old man with Zhou Yi, it is treated equally. Quan Zuwang said in the "Brief Introduction to the New Learning of Jinggong" that "Jinggong wants to understand the sacred learning and mixes with Zen" cloud.
Secondly, Wang Anshi admired the Fa. Chao said in the "Yuan Fu Three Years Should Be Sealed" that the "New Scriptures" "aided the interpretation of the old birth rumors to think that it was high, and the theory of the shen shang carved the core was justified" Cloud. In the Preface to Liu Anshi's Collected Sayings of the Southern Song Dynasty, Zhang Jiucheng said that Wang Anshi learned the art of ShenShang criminal names and "the six classics of the text". Although it is inevitable that it is too much to say, it can also be seen that Wang Anshi's thinking has a tendency towards the Dharma.
Emperor Gaozong of Song said: "The study of An Shi, the miscellaneous Bo Dao, the shang martingale rich country and strong soldiers, today's disaster, people know the sins of Cai Jing and Wang Yi, but do not know that the chaos of the world was born in An Shi." (Li Xinchuan's "Records of the Chronicles of the Lineage Since Jianyan", vol. 87 Shaoxing, 5th Year March Gengzi) Wang Anshi's son Wang Yun (王雱) openly praised Shang Martingale. The History of the Song Dynasty records:
"An Shi is more open to political affairs, and Yan Shi guides it." He is often called a martial artist, and it is not possible to say that the dissidents do not do it. An Shi and Cheng Hao spoke, and the prisoner stomped his head and brought the woman out, asking what his father had said. "With the new law number being hindered by people, I discussed with Cheng Jun." Yun Dayan said: "If han qi and fu bi are in the city, then the law will be done." An Shi said, "Eryi is wrong." "He was only thirty-three when he died, and he was given a special gift to The Left Counselor."
This Wang Yun was quite talented, and he was a fierce character, and he actually spoke to Cheng Hao about han qi and fu bi. The "History of Song" and its "Biography" say that he was "a man of humility and recklessness, and had no scruples" and "could not be a petty official". Wang Anshi admired his precious son very much and was quite guided and influenced by his son on the issue of changing the law.
Secondly, Wang Anshi also agreed with Yang Mo's learning and other miscellaneous studies, he believed: "The way of Yang Mo, one of the saints and abolishing his hundred is also." The way of the saint is also Yang Mo, and the indispensable one is also. (Linchuan Anthology, vol. 68, Yang Mo). Yu Shi Lao Shen Shang's sons and sons are all miscellaneous, and they are really worthy of being a big miscellaneous family in Confucianism.
Confucianism enjoys the goodness of the sons and the superiority of the hundred families, but allows the faithfulness to be unswerving, and the noble and humble at the root are strictly prevented from defilement. The root is impure, the source is stained, it is bound to be a millimeter of difference, and it is lost for thousands of miles. The reason why Wang Anshi's transformation method has many problems and serious problems is because there are problems with its guiding ideology.
Ercheng, who severely criticized Buddhism, believed that the harm of Jinggong's new learning exceeded the harm of Shi Shi. First, Buddhism only uses its techniques to "transform the people"; Jinggong Xinxue uses utilitarianism to move the "master heart technique", and when the king's heart moves, the world is "calm but the same"; second, with Wang Anshi's talent, the utilitarian learning is "a scholar of the charity", "its learning has revolutionized the people's hearts", which has damaged the "scholars of later generations" and corrupted the atmosphere of the world, so it is "the most harmful", and although the new law is abolished, its harm is still difficult to remove. (For details, see Book II of the Testament of Cheng))
"Rectifying the study of Jiefu" is a major priority of the Luo sect, and the method of rectification is to hold high the banner of Taoism and Heavenly Reason, and to emphasize the distinction between kingship, desire, and righteousness. Cheng Men's disciple Yang Shi's "Emperor Shangqinzong (Seven)" said: "An Shi took charge of the shang's art, as the sixth art of literary treachery, and changed the ancestral fadu, at that time Sima Guang had already said that it was harmful, and it should be seen decades later, and today's events, if it is in line with the contract, his writings are heresies, to smear the eyes and ears of scholars, and to corrupt his heart and magic, I cannot be counted..." (Guishan Anthology, vol. 1) Yang Shi's eldest disciple Chen Yuan bluntly said when confronting Song Gaozong that the roots of the new learning were wrong:
Emperor Gaozong of Song said: "Looking at it from the Perspective of the Three Classics of Righteousness (written by Yang Shi), it is seen that An Shi is chiseled through it. Chen Yuan said to him, "The chiseling is still small, but as for the Dao's Great Plain, An Shi is all bad." The implementation of their learning is a great harm. Emperor Gaozong of Song said, "What is the poor?" Chen Yuan said: "The Sacred Studies have passed on the "Treatise", "Meng", "Zhongyong", "On the Lord", "Zhongyong" main sincerity, "Mencius" subjectivity, and An Shi are all secretly original. The Path of Ren is supreme, and the Analects answer questions and answers as they please, but Fan Chi asks questions, and begins with the "lover", one end of the Ai Te Ren, and An Shi takes love as benevolence. Its words are moderate, then it is said that it is moderate, so it is accepted, and it is wise that it is already there. The seven chapters of Mencius specialize in the invention of sexual goodness, and An Shi takes the words of Promoting the Mixture of Good and Evil, and as for the absence of good and no evil, and drowning in the Buddha, his loss of nature is far from it. (History of the Song Dynasty, vol. 376, "The Biography of Chen Yuan")
Zhu Xi agreed with Yang Shi's criticism of Wang Anshi: "It means that he is far from the internal and external judgment of the heart, so that the Tao is often not used in the world, and the affairs of the world are the closest to those who are private and wise." Zhu Xi himself emphasized that Wang Anshi's scholarship defeated the country in three ways:
"He is a man, although the quality is clear, but the instrument is narrow, although the ambition is high and far-reaching, but the learning is near, and the argument is that Geite has seen and heard the degree of the ear, and Gu Nai thinks that he is high, and he is enough to be holy, and he no longer knows that he knows what he has done, and he has been restored to the rites, but he is reluctant to go, so as to gain what he cannot. It is because of its affairs in the world, every time it is arbitrary, and it is lost in the front, and it is defeated in the back by cruel selfishness, which it thinks is the cause of the disease...
If the moral life of the husband and the degree of punishment are the degree of punishment, then although there is a gap between the essence and the end, but its phase is in the surface, if the shadow follows the form, it cannot be obtained and separated. Now the study of Anshi is unique to the degree of criminal fame, and the moral life is insufficient, but I don't know that if it is insufficient here, then it will also be righteous to the other. The husband takes the words of the Buddha as the wonderful way, and the rituals become rough, which is the deep shadow of the King's clan.
If the disease of his interpretation is also because he is too high to be able to clearly overcome his selfishness, he cannot be humble and meditative in the words of the sages, so that he cannot be humble and contemplative, in order to seek the original meaning of the words, and the similarities and differences between the Confucians, and he cannot repeatedly examine them in detail, so as to distinguish between right and wrong, but to wear chisels and attach beauty with his own will, and to be extremely powerful and wanton. As for the reason why the mandate of the human mind and the daily use of things are so, since they can no longer seek back the bodies in order to verify the facts, then all actions are attributed to the Buddha. As for the government of the previous kings, they also make treacherous remarks with selfish intentions, thinking that they are against the people's self-use, stripping the people of profits, expelling the loyal and the wise, and the place of Dusai's public opinion, but their intentions are ignored, and those who do not think of things are either because of the old sayings and do not have time to choose between right and wrong. (Zhu Wen Gongwen Collection, vol. 70, "Reading the Two Chen Consultations")
The Biography of Wang Anshi of the Song Dynasty records:
"Zhu Xi tried to discuss That Wang Anshi took the article Ascent of the First Dynasty, and especially the moral economy as his duty, was met by the Divine Sect, and was given the throne, and the world looked up to him for his achievements, and the Second Emperor and the Three Kings were revived, and An Shi was the first to take the financial and military revolution as the priority, quoting evil, eliminating loyalty and honesty, and being forceful and strong, so that the people of the world would lose their happy hearts, and the people of the world would be abused and abused, and the poison would be everywhere, and as for chongning and Xuanhe, the disaster was extremely chaotic. This is the word of the world also. ”
For Wang Anshi's evaluation, Lu Jiuyuan and Cheng Zhupai have the same, in the "Records of the Ancestral Hall of King Wengong of Jing", he praised Wang Anshi from the perspective of praising the townspeople, and gave a high evaluation of his ambition to govern the country, but also pointed out that Wang Anshi's academic impurity was not correct, which was the main reason for the new law to mislead the country.
In order to express his determination to change the law, Wang Anshi once made a bold statement: "The heavens are not enough to be afraid, the ancestors are not enough to be law-abiding, and the words of the people are not enough to be compassionate." This statement is as extreme as Wang Anshi's personality. The ideological reason for the failure of its change of law is reflected in this sentence: the lack of necessary respect and prudence for the changes in heaven, ancestors, and human speech. There is a lack of morality, a lack of wisdom, uncoordinated personnel, poor concerns, and a bent desire for success.
The quality of The Xining Transformation Method is poor, and the problems are numerous and deep, and the root cause lies in the Jinggong New School. However, it is necessary to point out that there is still an essential difference between the Wang Anshi transformation method and the Shang martingale transformation method. As for Wang Anshi's personal character, it is even more worthy of affirmation and praise. The Shu faction and Wang Fuzhi denounced Wang Anshi as a traitor, and it was over. Wang Anshi cannot be said to be loyal and adulterous, but can only be said to be pedantic and stubborn, lack of wisdom, good intentions and bad things. Sima Guang said: "If people say that AnShi is adulterous and evil, it will be destroyed too much, but he will not know anything and will stubbornly listen to it." ("Continuation of the Zhizhi TongjianChang Compilation and Supplement") This statement is the most fair.
The Confucian miscellaneous family is based on Confucianism, so it is Confucianism, but the foundation is unstable, and the ideas are mixed, such as Zhuge Liang defiles Shen Han, Su Shi is contaminated with Buddhist Tao, Wang Anshi is more complicated, and Yu Yang Mo shen Han Buddhist Dao is all contaminated. They are higher than the Miscellaneous Families and the other Hundred Sons, but they are inferior to the pure Confucians, and they should not be excessively lifted.
Confucianism encourages erudition, and enjoys the goodness of the sons and the superiority of the hundred families, but the premise is that Confucianism is solid and the foundation is solid.
In the middle of the yun, benevolence is the foundation. At the root, it is noble and pure and humble, and it is strictly prevented from defilement. Zhu Xi and Wang Anshi were also knowledgeable and knowledgeable, and Xiong Shili Su Shi also recognized and integrated the two families of Buddhism and Taoism, but Zhu Xi Xiong Shili was pure and was a mellow Confucian; Wang Anshi Su Shi was mixed, and he was a miscellaneous Confucian, because the root was different.
The source of impurity at the root of scholarship is stained, and it is bound to be a thousand miles away. Wang Anshi's change of law was fraught with problems, and Zhuge Liang's political and military achievements were limited, which was closely related to their scholarship.