When discussing the issue of classics, Mr. Zhang Shunhui attaches great importance to the study of the issue of the attitude of governance in the study of classics, and many of the expositions in them are worthy of our cherishing.
First of all, don't be a portal.
Since the Han Dynasty, there has been a distinction between modern and ancient classics, that is, different views of family law, sects and portals have arisen. In the Qing Dynasty, people were confused by the separation of Sinology and Song Studies, believing that the two were irreconcilable and must be completely divided.
Mr. Zhang Shunhui quoted Gu Tinglin's "Essay in the Middle of the Dragon" as saying:
People must first divide the three views: the view of the portal, the view of the corner, and the view of the scholar.
Mr. Zhang Shunhui believes that:
This phrase is particularly important for the study of governance. That is to say, in the words of the scriptures, the evildoers are good. Knowing that there is a Han but not knowing that there is a Song, the view of this portal is also. Thinking that there is no learning other than self-disciplined famous things, this is also the view of the corner. The Western Han Dynasty scribe said that the "Yu Gong" can rule the river, and the three hundred can be used as a book of advice.
As mentioned earlier, Mr. Zhang Shunhui criticized Huidong's shortcomings in terms of scriptures being broader than things and eating the ancients, and the views of the scholars mentioned here are Huidong's view of the classics that does not eat the ancients. This is a manifestation of knowing only books and not knowing the actual situation, which can be called dogmatism. Fang Yu's view, that is, one-sidedness, only knows one, does not know the rest. Portal view, that is, paranoia, believes in one family theory and is reluctant to learn more about other doctrines. These three kinds of prejudices will lead to a bad style of study, which is the first thing that needs to be paid attention to in the attitude of governance.
Second, the study of scripture should broaden our minds and broaden our horizons, which is also the best way to cure the above three prejudices.
As far as Liu Xianting's "Miscellaneous Records of Guangyang" is concerned:
In order to learn, it is necessary to broaden their hearts and minds, and to make it the first meaning to see broadly. Second, because of the rise and fall of the ancient and modern times, the lile soldiers and farmers have been flooded one by one, knowing the matter in their hearts, and they are worthy of reading. If the husband is looking for chapter excerpts, one skill and one ability, the so-called carving insect skill, the hero shame also,
Mr. Zhang Shunhui commented, arguing:
Following Zhuang Zhi's use in the world, so it is said so. In the early Qing Dynasty, the Confucians were all concerned with the matter of reading, and they were all far away from the big one, and they were not regulated by the details of one person and one thing. Therefore, its meteorological scope is vast, and it is not something that Qian and Jia scholars dare to hope for.
This means that first of all, we must have a lofty goal in the study of learning, and for this reason we must have a broad vision, not in a corner, but in the fineness of one thing, one skill and one ability. The inadequacies of Qian and Jia scholars lie in this.
Third, the knowledge of learning must be viewed dialectically.
Mr. Zhang Shunhui quoted Zhang Xuecheng's views on the Xueji of The Book of Learning:
The "Xueji" says that there are four losses in learning, or there are many losses, or losses are oligos, or losses are easy, or losses are stopped. The loss of the widow and the easy and the stop, the people know it, and the many are lost, and the people of today do not know it.
Mr. Zhang Shunhui believes that Zhang's statement is not rigorous enough:
A generalization of more than one word, the particular suspicion is not clear. Among the Gedos there is a distinction between bo and miscellaneous. Learn expensive, not expensive. Bloggers are mainly one, and all those who are associated with this are all learned. There is no master among the miscellaneous, and there is no home for indiscriminate viewing and widespread. If you don't learn, you will be ugly, but there must be another choice to take in the knowledge, so you can take it. As for the harm caused by miscellaneous things, everyone knows them, and the people who fix the study of the ancients should be extremely bitter.
He also quoted Sheng Bai'er's "Yuzu Tang Pen Talk":
The word liberal arts, people think that the name of erudition, not also. Marquis Zhuge Wu set up the Guanghan Taishou Yao Ling (姚伷) as a warrior, and he was also a man of culture and martial arts. Wu Hou said: "Those who are loyal to the benefits are greater than those who enter the people, and those who enter the people do their own thing." Nowadays, Yao Shu is both rigid and soft, and for the use of Guangwen And wu, it can be described as a liberal arts. ’
Mr. Zhang Shunhui thus analyzed the relevant concepts:
Bo, Hiroya, Ya, Masaya. Recruit talents, return to the right, this liberal arts is also said. In the past, people said that "the king of Huainan, An Boya, is good and ancient, and he beckons the world's handsome and mighty people", which is also the meaning.
Both of these articles are interpreted with the Bo character as the center, first, Bo and Duo should not be confused, the second Bo and Miscellaneous are completely different, and third, Bo and Ya are closely related. We are now training doctors, can not require a doctor to study everything, can only carry out special research, this specialty, that is, Mr. "to one as the mainstay", "there is a master in the middle", under the premise of single-mindedness, to this specific problem as the center, and then extensively collect, sort, digest and use data, is Bo.
Such a Bo cannot be miscellaneous, and it cannot be more without a central place, which is the difference between Bo and Multi, Bo and Miscellaneous. It is not enough to just do Bo, but also to have Elegance. Yazheng, here Yazheng, must play a normative role in the central issues of Bo and related extensive information and knowledge. For academics, it is not the right way.
Fourth, the study of scripture must begin and develop on the basis of the results of the research of the predecessors, and there are also important questions of attitude in how to deal with the theories of the predecessors.
Mr. Zhang Shunhui quoted Xie Zhangquan's "Vine Yin Ke Zhao":
Reading a book must cherish the sayings of the ancients, and echo them with the voice, such as the dwarf viewing the field, not also. Of course, it will be nitpicking, and sparing no effort to ridicule, let alone be.
He thus elaborated on the question of how to deal with the achievements of his predecessors:
The book of the ancients, for the beauty of evil, high and low alcohol, has its own judgment, not the love of oneself can suppress the praise and depreciation of those who are in the middle. Even if there is doubt and difficulty in offering, why not, but it is advisable to be cautious and not to be rash. Xi Qian Daxin's "Book of Answering Wang Xizhuang" has a cloud: "Learning is a matter of a thousand autumns, and it has been set and ruled, not to destroy the predecessors, but to benefit the future to learn." But the discussion must be calm, and the tone must be modest. The loss of one thing does not hinder the good of all. Do not imitate song Confucianism, once there is a mistake, then there is no enough to look at the ear. Zheng Kangcheng took the sacrifice of the Duke of Ye as the Duke of Ye, and did not harm him as a Great Confucian, and Sima Zichang took the son as the Prince of Zheng, and did not harm him as a good history. Those who are not enough to pass on their words will not be able to distinguish between their gains and losses. Since they pretend to be righteous and have a mistake, posterity may believe it because of its words, and many people who are tired of the ancients are tired. Go to one of them, become one hundred, the ancients can do, when there are friends who are happy, and there are servants who are not happy. And if his words are sincere and wrong, though I do not speak, there will be those who will say them later. Although you want to hide it, you have to hide it for evil? The ancients were not wrong, and I misread them. This is not harmful to the ancients, but to become a delusion. "Qian's argument is so accessible that it is thought-provoking. If a scholar wants to discuss the gains and losses of the writings of the ancients, he can repeat this statement three times.
Qian Daxin has already said this issue very thoroughly, and he quoted him and hoped that the scholars of the future would repeat this remark three times, that is, to remind future generations to maintain a cautious attitude toward the exposition of the works of their predecessors, specifically, to ensure that the discussion must be fair and the tone must be humble. If we see a mistake, we must still see the overall achievements, and we must not make all of them and not be inferior.
In the history of scripture, some scholars not only have little respect for the opinions of their predecessors, but even like to scold people in their own works. As quoted from Lin Changyan's Yan Xulu:
Scholars can write books a little, have some experience, and curse people at every turn, and this vice is also the most popular in Maoxi River. In modern times, people who have written about this disease are often suffering from this disease, and those who have lofty ideals should not follow suit. Chang Yan recounted three million words in the three "Rites" book, and did not try to curse people.
Swearing in writings is different from the layman's scolding on the street, and of course, it is also an insulting rebuke of people and things in academic research, which is an excessive act in academia, and anyone who has self-respect and the concept of respect will never do such a thing. Nowadays, there are also academic disputes, and the two sides of the dispute sometimes curse people, rather than concentrating on the analysis and argumentation of the academic issues that cause disputes, which is also a vice. Mr. Zhang Shunhui commented on Lin Changyan's statement:
Si Yan ping is well-versed, enough to warn the last people. The "Preface to the Records of Yan Xu" written by Kao Fang Maoyi, citing Lin's writings, includes a kind of "MaoxiHe Complete Collection of Publications", and Gai also takes his insults and publishes them one by one.
According to this, Lin's criticism of the insults of Mao Xihe's works is also regarded as an academic issue, which is the correct academic attitude. It is not right for you to scold people, but I do not confront you, but take out the problem you scold and study it, which shows that your scolding is not justified, and it is a good way to treat those who like to scold people in their works in this way.
It is necessary to distinguish between the statements of the predecessors, and when there are deficiencies, we can carefully analyze them with a cautious attitude, and in connection with this, we cannot follow the trend of the previous generations and dare not surpass them.
As quoted from Li Wei's "Lingyunxuan Trivia Sequel":
In order to learn the way, it is said that those who have realized it will follow what they have done in the first place, and if they are not good at what they will mean, they will all be the masters of the village.
This means that what is said in the books of the ancients cannot be copied one by one, mechanically imitated, but should be well understood and then flexibly applied according to the situation at that time. Mr. Zhang Shunhui further elaborated on this:
Those who used to recite the Confucian scriptures followed the ancients, did not dare to stomp on the size, pawned what they wanted, hypocrisy was only enough, restraint was only enough. With this bondage, why can the heart be pushed open? Looking at the ancient and modern people, we must have our own scale weather, and do not rely on the predecessors, and start to establish something. The apostle hissed: "The ancient man, the ancient man", the same as "the king of Huxian for food and clothing", and he did not want to be a village master, and could not get it.
They will only follow the ancients, and everything will be based on the ancients, and they will not dare to further study and put forward their own views, and such a sutra study is meaningless.
Mr. Zhang Shunhui believes that this issue is also related to whether the mind of the school is broad, and it is also related to the fact that the study of the school is mainly self- The times are constantly evolving, and the study of scripture must transcend the views and ideas of the ancients. Today, advocating innovation has its own internal logic.
He also quoted Ruan Kuisheng's "Tea Yu Ke Dialect":
The ancients did not seek to disagree, nor did they agree. Liu Xiangli's "Gu Liang Chunqiu", Zi Xin Naihao's "Zuo Shi", is that father and son do not have to be the same. Su Zizhan composed the "Analects of the Sayings", and the son was corrected by discernment, which is called "Picking Up the Remains", which is a brother who does not have to be the same. Lü Da Lin was a disciple of Cheng Zheng's uncle, and the Interpretation of the Analects did not exhaust the use of the master to say that Ou and Su Xie "Hao Tian has a destiny", and Zhu and Cai Xie "Jin Yun" all held the same theory, and the master and disciple did not have to be the same. Lü Donglai's "Reading Poems", the great and Zhu Zi clashed. And Lü said that the board line, Zhu Zi for the preface, the ancients are not different from each other as a suspicion! ”
Mr. Zhang Shunhui commented on this:
This theory is so clear that it is enough to enlighten the layman. After the completion of the practice, every good extravagant teacher inherits the family law, firmly believes and obeys, does not dare to cross the size, and thinks that the Han Confucian will also be the rule. After the Unenlightened Han inherited the Qin Fire, the book was lacking in simplicity, and then the book was searched, and the path of Li Lu was opened, because there were many people who started with it. When the scriptures first came out and were passed on by word of mouth, if they did not examine their origins, they would create forgeries and gain favors, and the Han Dynasty would re-teach and inherit the family law, and they would have no choice but to do so. Later generations did not notice it, but it was the words of Mr. Shouichi, who thought that he did not contradict the teacher's words, and the ugliness of learning was also very bad. Dai Zhen tasted and said: "Under the hands of big countries, there are no big countries, and the hands of the two countries and the three countries can teach the hands of big countries." "---- see the "Annals" compiled by Duan Yujie---- Chengcheng as the so-called master of the great powers, will be famous at that time, from the wanderers, shocked by the prosperity of their names, keep their words and dare not make a difference, lifelong confined to a corner, how to see the existence of heaven and earth, so they learn to be slaves and can not have self-reliance. Husband and wife scholarship is the public instrument of the world, can one or two people monopolize it? Later generations pushed the former sages, but also, easy-going, agreed, did not dare to innovate themselves, can not also. YuGuan modern scholars, there are also those who are confined to the master, holding the crippled and lacking to live their lives, Gai Yu sees the humble, pushes the silhouette, or has a limited ear.
Don't deliberately disagree in academic opinions, and be different from others everywhere, but don't stick to the opinions of the teacher or predecessors, and cling to the shortcomings for life. The key problem here is that scholars studying scriptures or other studies must have their own independent thinking, carefully study the teachings of teachers or predecessors, and the relevant materials, find problems from them, see the neglect or inadequacy of the previous statements, and conduct deeper and broader thinking and analysis on this, thus forming new views.
The so-called shock to the fame of the master, blindly adhering to the master's theory and the old theory, are not the correct attitude of real academic research. An important condition for independent thinking is what Mr. Li called "pushing the contours to open", that is, to break the thinking limits discussed by the predecessors, expand the vision of thinking, master the theories and knowledge of more disciplines, and make their academic research based on broad academic knowledge and research of predecessors, so that they can advance and innovate on the shoulders of predecessors.
When developing one's own academic research, one should also pay attention to the problem of absolutely not plagiarizing and plagiarizing the works of previous generations. Because this is not really academic research at all, just a disgraceful means of selling fame and reputation.
For example, the article "Plagiarism of the Book of Predecessors" in Zhou Shouchang's "Si Yi Tang Rizha" is quoted, which mentions that the "Collection of Chen's Ritual Records And Supplementary Corrections" marked as Naran Zhide was actually written by Lu Yuanfu, and when Xu Qianxue carved the "Tongzhitang Sutra Interpretation", he changed the title to Naran Zhide. Regarding this matter, Mr. Zhang Shunhui analyzed it and said:
Nalan Chengde (sex de real name Chengde) was the son of the Kangxi Emperor Mingzhu, who was raised in the fifteenth year of the year and went out of Xu Qianxue's door. The following year, he became a jinshi. Juvenile Kodi, the envy of people. Xu loved his talents, met the powerful and powerful, and made his name in a hundred ways, but he was a monk who hid the Song and Yuan people's scriptures and carved them into virtue. He also stole the books of others, and married them into virtue, which was also engraved in the Commentary. His mental act was contemptuous of Ru Lin. The ancients stole other people's books as their own authors, Qianxue stole other people's books as the works of others, and Si added a book to the forest. In the "Tongzhitang Sutra Interpretation", there are still eighty volumes of "Binding and Supplementing the Great Yi Collection of Righteous Sayings", which is also titled Chengde. It is not within the reach of Chengde to be reasonable, and Gai Yiqian learns to steal other people's books in order to marry those who become virtuous. Cheng Dede was only thirty-two years old, died young and early, the director was especially leaning on the sound, the study was not refined, unable to become this big book, there was no doubt.
Stealing other people's books for oneself is inherently indispensable, and stealing other people's books for the people you love, and for the sake of welcoming, is even more indispensable. Xu Qianxue's actions with Naran Sex de (Cheng De) can arouse people's vigilance. In fact, it is impossible for ChengDe not to know in this matter that the books included in the Tongzhitang Sutra are not his own works, but he also acquiesced and did not refuse, which in itself is different from stealing other people's books for his own work?
Academically, especially stealing other people's works as a shameless thing, there are still scholars who do this kind of thing, I don't know how they think of the words "academic" and "scholar" in their hearts? Is it possible that the study of scholarship and the attainment of scholars can be like the sale of commodities by merchants, regardless of whether commodities are produced by themselves or not, and as long as they can be sold to make money, they can ignore other things?
Fifth, in studying the scriptures, we must also pay attention to how to deal with problems that we do not know or do not understand, whether we do not know and pretend to understand, or do we not know that we do not know, and if we do not know, we are suspicious. It is also a touchstone for testing whether a scholar has noble academic qualities.
Mr. Zhang Shunhui quoted Li Wei's "Lingyunxuan Trivia" as saying:
Mere geniuses have their own weight, and although they are extremely intelligent and diligent, they have not been able to know everything. Anyway, the house of annotations, with the degree of intention, refused to let go of a word, thinking that the book was finished. And among them, the refutation is like a hemp, and it is ridiculous. Do you not hear the precepts of "hearing more doubts, and being cautious about the rest", "knowing is knowing, not knowing is not knowing"? The disease is not clear in self-esteem, and it is easy to speak out, and it is too impatient to seek fame, and it is not clear to see things.
Mr. Zhang Shunhui also expressed his views on this issue:
Xi Xian wrote books, such as Xu Shen's "Explanation of Words in Speaking Texts", those who did not know the glyphs, pronunciations, and meanings of the words, Yuanyun "Que" without interpretation, Zheng Xuan's annotations throughout the Qunjing, and those who were not easy to understand in terms of famous objects, ritual numbers, and systems, and those who were "unheard" to be suspicious, and did not hide their shortcomings. This is also the case for non-special commentators, that is, Sima Qian's "Records of History". If you don't know, you can say "I can't remember it", or "I don't know it", or "I don't know it", or "I don't know what I have", or "I don't know if it is in the clouds", or "I don't know if it is in the world", and if I doubt it, I don't make a judgment, which is enough for the law of the hereafter.
Confucius has long made a clear hint for future generations on this question:
Hear more doubts, be careful about the rest,
To know is to know, not to know is not to know,
As long as people have an honest heart, don't be vain, and can do this. The cause of this kind of problem mentioned by Li Wei deserves people's attention.
Sixth, the greatest difficulty in studying scripture and the order of learning.
Mr. Zhang Shunhui quoted Qian Daxin's "Zhuting Diary Notes":
Or ask why is ancient learning difficult? KEY: No mistake.
And asked, "No leaks."
This phrase can be found in the "Hidden Qiu Li Ji", but it is not wrong and easy to talk about!
This shows the difficulties encountered in pursuing the highest realm in academic research, and scholars should have enough understanding of this. Mr. Zhang Shunhui commented on this:
This is the word that knows the sweetness and bitterness of learning! Those who are not subliminal researchers like Qian's cannot be Tao. That is to say, in the case of Qian's, it is widely involved in many things, and it is all small. The merits of examination history are inherently the first in the Qing Dynasty, and the profound study of scriptures is better than that of Zheng Kangcheng. However, the sages are inevitable. Liu Fenglu tried to determine the inaccuracies in his "Spring and Autumn Answers" (see "On spring and Autumn" in volume 3 of the "Collected Works of Liu Libu"), Zhang Zongtai tried to correct the many errors quoted in his "Collected Writings" (see "Collected Works of Lu Yue", volume 13, "Collected Works of The Qianyan Yantang"), Zhang Wenhu tried to point out the difference between his pushing steps (see "After the Collection of Books and Qianyantang" under volume A of the "Miscellaneous Works of Shu Yi room"), and Li Ciming tried to refute the fallacies of his research (see "Yuemantang", "Guangxu First Year, First Day" Diary"). Gai Qi's lifelong camp is extensive, and it is inevitable that his memory will occasionally be omitted, or the original book will be lost. Posterity seeks complete blame, so it is not without discussion. From the knowledge of learning, the vastness is endless, with the mind and talent of one person, how to be meticulous and seamless, full of water without leakage! Such as the neat old things of Ma and Ban, xu and Zheng's interpretation of the scriptures, can be described as a thousand autumns, and the great works of ancient and modern times are also. Among them, they cannot be error-free, not to mention ma, ban, Xu, and Zheng Zhiya! Therefore, it is not easy to cure ancient learning and seek no mistakes and no leakages.
The study of the scriptures can only be said to be the highest realm that scholars share and pursue forever, and it is completely impossible to require a person to do it completely. However, every scholar cannot relax his or her own requirements for not making mistakes and not missing out.
Generally speaking, scholars will pay attention to the error, try to do not make mistakes in the writing, and pay insufficient attention to the non-leakage, especially in the data, it will not be in the heart. Therefore, there will be only a few limited pieces of information to discuss the relevant issues, as if in pursuit of correctness, but in fact, because there is no emphasis on not leaking, it is impossible to do it. It can be seen that there is also an interdependent relationship between not missing and not leaking.
In addition, not leaking, not only refers to the collection of data is not leaked, more importantly, the thinking is not leaked, the argument is not leaked, that is, when discussing and arguing the problem, it is necessary to be rigorous, thorough, comprehensive and complete in thinking, which should also be the meaning of "no leakage".
Therefore, it is indeed not easy to do it from the data and thinking, and then to further do not make mistakes. However, scholars should pursue this unremittingly and continuously improve their academic research to a higher level.
In order to make the study of scriptures and even academic research not wrong, not leaky, nor can it be achieved in one step, it requires long-term efforts to persist, so this is related to the order of governance.
For example, after quoting Wang Mingsheng's "Moth Narrative Compilation" on the inability to abide by the family law and not to imitate the Great Confucian, Mr. Zhang Shunhui talked about the issue of learning the order:
This is a very good statement, and it is really possible to see the knowledge of knowledge. Yu Pingsheng tasted the theory as the order of learning, for example, at the beginning of the practice of Linchi, first must take the Fa family, Xin Xi imitation effect, and its long time, and will also participate in the study of the many families, in order to exhaust the changes. At the beginning of writing, I am afraid that it is not similar, and until the accumulation of skills has been successful for a long time, I am afraid of its similarity. Wuxiang He Shaoji calligraphy is the first in the late Qing Dynasty, the diligence of Linchi, the old and the mitu. The Han stele that comes to life, each without worrying about hundreds of passes, in the later years, there is no one who resembles the original stele handwriting, gairong will participate in it, and the gods will be transformed. Only it can change, and it can be great. How can the matter of learning be different!
This kind of learning is the first long-term perseverance, and the second is to gradually form its own characteristics and innovations on the basis of imitating the predecessors. The key to this is to integrate and participate in it, and to transform it into a god is not as long as it is adhered to for a long time, it is inevitable to form its own characteristics and innovations, some people have been reading and writing treatises all their lives, but in the end they do not have their own characteristics and innovations, the reason is that there is no integration of participation, and God has transformed it. Whether or not it can be integrated and dissolved, and whether it can be transformed by God, lies in the invisible, in the invisible thinking. Without deep and meticulous thinking, it is impossible to integrate participation with God. In this sense, what has been said above is not wrong and does not leak is still only the preliminary stage, and the integration of participation and divine incarnation mentioned here is a higher realm.
Finally, let's talk about the enlightenment of Qing Dynasty classics in the "Article Discernment" by Mr. Zhang Shunhui.
First, the Qing scholar's discussion of The Qing Dynasty is all said and based on evidence, and the advantages and disadvantages are distinguished by many families, and the lengths and shortcomings can be used as the historical view of Qing Dynasty classics. The evaluation of Yu Han and Song scholarship is also fair, and there is no view of the portal. Reading it can lead to a long academic vision and can understand the relationship between the source and flow, which is more revealing than the general works of classical history to people.
Second, for the study of scriptures and even any scholarship, it is necessary to read widely, understand and master as much relevant information as possible (the theories of the predecessors), do not know much, often have a narrow mindset, and cannot make appropriate evaluations of classics, the history of scriptures, and the scholars of classics.
Third, on the basis of extensive reading, we must make vertical and horizontal connections as much as possible, integrate the scattered data, and see the context and clues in it, so that we can use the extensive and extensive data and information to form our own opinions, that is, what Mr. Zhang Shunhui said about integrating and participating in the integration and transformation of god. The study of scripture is not to list as many materials as possible, but to integrate and organize a large number of materials and draw conclusions that are consistent with the facts.
Fourth, many of the works of the predecessors do not seem to be scriptural research works on the surface, but in fact contain many scriptural contents, which need to be carefully read to find useful materials in the study of scriptures. Such as Mr. Qing's "Qing Dynasty Collection", "Qing Ren Notes Discernment" and so on.
Fifth, classics are not isolated, but are crisscrossed with all aspects of ancient scholarship, so the study of scriptures must break through the narrow vision of scripture and incorporate more problems into the study of scriptures, so as to promote the deepening of today's study of scriptures.
Sixth, the study of scripture cannot be empty talk, whether it is the development and evolution of the history of classics, the achievements and evaluations of classics scholars, the methods of classics and their characteristics, etc., must be discussed according to specific examples, so that as Confucius said, "The empty words I want to contain are better than the deep understanding of my actions."