If the Qianjia school of the Qing Dynasty is divided into two divisions, it can be divided into the Wu school and the Anhui school, and the actual founder of the Anhui school is Dai Zhen. Regarding the difference between the Wu and Anhui schools, Qian Mu discussed the following in the "Academic History of China in the Past Three Hundred Years":
The origin of the present Kao Huixue is different from that of Dai Xue, Dai Xue started from zun Zhu Shu Song, while Hui Xue came from the anti-Song retro. Gu Tinglin has spoken the name of science, since the Beginning of the Song Dynasty, the so-called scholar of science in ancient times, and the study of scriptures. The Tongjing is first literate, literacy is first examined, and Tinglin is the "Five Books of Phonetics", which is to the effect that according to the Tang dynasty, according to the ancient scriptures, the positive Tang, that is, the retro is the anti-Song, and the verses of the Song Ming are broken with the precepts of the classics. Its wind flow is three Wu, is the distant source of Wu Xue also ... Jiangsu and Zhejiang characters gather, the classics are circulated, the voice is easy to spread, and the assessment is easy to be widespread. In the early Qing Dynasty, the old people still had different paths, and within a few decades, when the Suzhou Huishi came out, the spirit of doubt became the work of believing in and discerning the false, turning to the truth, and returning to the Han Confucians was to despise the Tang and Song Dynasties. Therefore, compared with Wu Xue, Wu Xueshi is a rapid advance, and in order to be the first, take the first step, with a revolutionary temperament. However, Huixue is still generally still attacking the relics of Donglin, and Chu zhi is still in Shuzhu, which is not as far-sighted as Wu Xue, dividing the Han and Song Dynasties and dividing the Different Paths of The Han and Song Dynasties.
Qian Mu directly referred to the Wu school as "Hui Xue", because the founder of the school was Hui Dong, and the Anhui school was directly called "Dai Xue" because of Dai Zhen. Judging from this exposition, the Wu school is even more purely a study of evidence, while the Anhui school integrates the study of righteousness into the school of evidence, if it is described in a purer term- the Anhui school cultivates the concept of justice through the study of evidence, and this peculiar way of governing is Ben Zi Dai Zhen, because he once said: "The one who has passed through the scriptures, the Tao, so the ming dao, the word also; so the word is also." It will be the word that understands it, and the word that leads to it. ”
In Dai Zhen's eyes, the purpose of studying philology is to be able to read the words of the ancients, and the purpose of reading the words of the ancients is to understand the Tao, and the preface he wrote for Yu Xiaoke's "The Interpretation of the Ancient Scriptures" expresses the difference in concept between the Anhui school and the Wu school: "Now Zhonglin has learned from the ancients in his hometown Hui Dingyu. Huijun and Yu Xiangshan, Gai tasted deep jealousy and chiseled the void to jingye. The Two or Three Good Ancient Confucians, knowing that this study is not only in the old teachings, but also in the zhihu To hear the Tao, or shu Ji Yan. ”
Here, Dai Zhen also explicitly said that the main purpose of studying the study of exegesis is to enlighten the Tao. To this end, Liu Mo gave this comment in the "Ten Treatises on Qianjia Scholarship": "Dai Zhen is one level higher than the Wu Sect in that he can transcend the 'old precepts' and 'hear the Tao'. ”
Why did Dai Zhen have such a thought? According to his own interpretation, he had already thought so when he was young. In the year of Dai Zhen's death, a letter written to his disciple Duan Yujue had the following statement: "When the servant was seventeen years old, he had the ambition to hear the Tao, saying that he could not seek the Six Classics, Kong, and Meng, and did not engage in the meaning of words, systems, and famous things, and had no reason to understand his language. Song Ru ridiculed the study of exhortations, light language and writing, which was to cross the river and abandon the boat, wanting to ascend without ladders. For more than thirty years, I have been keenly aware that the source of chaos in ancient and modern times is what it is. ”
He was devoted to the study of scripture at the age of 17, and he believed that the study of scripture should first start from the study of evidence, in order to truly understand the thoughts of the former sages, but the Song dynasty scholars did not think that it was necessary to do so, Dai Zhen thought that Song Ru's thinking was a kind of stealing concept, so he insisted on his research direction, that is, to understand the thought of the former sages through the study of evidence. For more than thirty years, he has been following this path, and in his later years he has become more convinced of the correctness of his methods of study.
Dai Zhen wrote the "Dai Dongyuan Collection" in twelve volumes, the fifty-sixth year of the Qianlong Dynasty of the Qing Dynasty, the Inscription of the Jing Yun Lou, and the book plate
That is to say, the purpose of studying the study of exegesis is to know the true thoughts of the sages, that is, the study of righteousness. Therefore, for Dai Zhen, the study of exhortation is only a necessary means to achieve the idea of righteousness, just as Duan Yujie quoted Dai Zhen in the "Dai Dongyuan Collection Sequence": "Six books, nine numbers, and other things, such as the palanquin Furan, so the people in the palanquin are also." With the six books, nine numbers, and so on, I am mistaken for the sedan man as a person in the sedan. ”
Dai Zhen uses "lifting the palanquin" here to describe the relationship between the examination and the righteousness, he believes that the means of the examination is like the person who lifts the car, and the real thought is the car rider, and he calls the car rider "rational righteousness". Regarding the concept of "rational righteousness", Dai Zhen explained in the "Title Hui Dingyu Mr. Teaching Scripture Map":
The so-called rational righteousness of the husband, can give up the scriptures and empty their chests, and hollow out everyone to get it, and xi the clouds of scripture learning? The only emptiness is not worthy of the righteousness of the sages and saints, and then asks for the ancient scriptures. Seek the ancient scriptures and the remains of the text, the ancients are suspended, and then ask for the old precepts. Therefore, the teachings are clear in the ancient scriptures, and the ancient scriptures are clear in the reasons of the sages and saints, and those who are the same in my heart are clear because of it.
This passage of his is obviously a criticism of Song Ming's theory, he believes that the theoreticians did not learn the thoughts of their predecessors by studying the ancient scriptures, but completely relied on their own imagination to interpret the thoughts of the predecessors, he thought that this was obviously wrong, and then he said a few famous words that he said that were widely quoted in later generations--only by studying the study of exegesis thoroughly can we truly understand what is said in the scriptures; and only by reading the ancient scriptures can we truly understand the "reasoning" of the saints.
Dai Zhen was not born into a family of scholars, his father was a businessman, mainly engaged in the trade of cloth. At the end of the Yongzheng family, a boy was born in the Dai family, and when the child was born, the thunder suddenly occurred in the air. Of course, thunder in the winter is a rare thing, so Dai Ben named this little boy "Zhen".
Dai Zhenda was very clever when he was young, and may really be as the old saying goes - "the saint is late", because he did not speak until he was 10 years old, and this situation was of course traced back to later generations as having a special meaning, such as his disciple Duan Yujie said in the "Annals of Mr. Dai Dongyuan": "Ten years old." Sir is a young man who can speak, and the man who covers the wisdom of the deep. ”
At the age of 10, Dai Zhen finally spoke, and his mouth was really different from ordinary. At that time, his family sent him to a private school to study, when the teacher was lecturing on the "University Chapters and Sentences", and after the teacher finished the first chapter, Dai Zhen asked the teacher: "Why do you know that it is Confucius's words and Zeng Zi's words?" And why do people remember it because of the meaning of Zengzi? ”
Obviously, the teacher could not answer such a question, but the teacher told him: This book is a "collection of notes" written by zhu Xi, a great Confucian, and since Zhu Wengong said so, I am afraid that this is the case. But Dai Zhen did not stop there, and he asked the teacher: How did Zhu Wengong know that this was the order of inheritance? Of course, the teacher could not answer, so this made the teacher sigh: "Zi is very child!" ”
From this small story, it can be seen that Dai Zhen had a skeptical spirit at a young age. Doubting where there is no doubt is the most important way to cure learning. Although he has such characteristics, if he is not properly inspired, I am afraid that his nature will not be fully exerted.
Dai Zhen studied with the Huizhou scholar Wang Wufeng at the age of 20, and the Wang family had a large collection of books, and Dai Zhen was able to read widely there. More importantly, the scholar Jiang Yong at that time also lived in the Wang family, and Dai Zhen asked Jiang Yong a lot of questions about scripture, which confirmed some of Dai's ideas.
When Dai Zhen was 29 years old, he came to Wang Wufeng's home again, where he met Mao Qiling's disciple Fang Yiru. Mao Qiling was one of the most fiercely opposed to theory of science in the early Qing Dynasty, and his concepts naturally affected Fang Yiru, and Fang was closely related to the collegial surveyor He Zhuo, from whom Fang learned the concept of collation surveying, and these concepts came together, so that Fang Yiru began to advocate sinology against Song studies, Mr. Zhang Shunhui commented on him: "When the Han Dynasty was suppressed, at that time, the banner of Sinology was not opened, and there were few respected Zheng scholars, and as Fang said, it was really the first to open up the Qianjia atmosphere. ”
Zhang Shunhui's comments regarded Fang Yiru as a figure who was the first to open the Qianjia atmosphere. Why is it so highly rated? Liu Mo said in the "Ten Treatises on Qianjia Scholarship": "Fang Yiru has another influence that should attract full attention, and this point is precisely ignored by scholars of academic history: this is that Fang Yiru realized the importance of Zheng Xuan in Han Chinese doctrine earlier, and he even personally compiled the book "Zheng Zhi Shi Shu" to collect Zheng Xuan's writings, which was much earlier than Kong Guangsen, Huang Yi, and Yuan Jun. ”
Dai Zhen wrote the "Dai Dongyuan Collection" in twelve volumes, the fifty-sixth year of the Qianlong Qing Dynasty Jing Yun Lou engraving, the beginning of the volume
And Fang Yiru's concept was obviously transmitted to Dai Zhen. Later, Dai Zhen came to Beijing because he was hiding from the enemy family, where he met Qian Daxin, and then after Qian's recommendation, he helped Qin Huitian to compile the famous "Five Rites Examination", and during his time in Beijing, he was able to get acquainted with a series of famous scholars such as Ji Xiaolan, Zhu Jun, Wang Mingsheng, Wang Chang, etc. Dai Zhen's achievements in the study of evidence were highly praised by these people, and it was this experience that made Dai Zhen famous all over the world. Ji Xiaolan also wrote a preface to Dai Zhen's early work, the "Notes on the Records of examination workers", in which Ji praised Dai: "Dai Jun is well aware of the ancient primary school, so his examination system and character meaning are beyond the reach of the Han Dynasty. In order to seek the relics of the ancients, there are many inventions. ”
Later, Wang Anguo hired Dai Zhen into his home to teach his son Wang Niansun to read, and it was under Dai Zhen's inspiration that Wang Niansun and his son Wang Yin later became masters in the study of examinations. At the recommendation of Ji Xiaolan, Dai Zhen entered Lu to see Zengmu again, for which he came to Hangzhou, and he met Hui Dong again in Lu's official office, at this time Hui Dong was 60 years old, and Dai Zhen was 35 years old, and their meeting again had a greater impact on The change of Dai Zhen's thinking in his later years. In his monograph, Liu Mo quoted a reminiscence article written by Dai Zhen in his later years, in which Dai said:
Mr. Songya's is the scripture, and he wants to learn from the old precepts of the Han jingshi, to the Bo Ji three classical chapter system, from the deduction of reason, there is indeed a basis, and the other is the reason for the reasoning of the two, is the reason for the precepts not to be clear and righteous, but the old training is to hu? Reason and righteousness do not exist in the canonical system, and they are bound to flow into heterogeneous learning without knowing it, and they are far from the teachings of Mr. Li.
For this passage, Liu Mo commented in the text: "Huidong's enlightenment to Dai Zhen is that Dai Zhen previously acknowledged the dichotomy between Han Ru being good at chuan annotation and Song Ru being good at righteousness, and now denying that Song Ru is good at righteousness, he believes that even righteousness must rely on Han chinese annotations and the ancient canonical system for research. ”
Because Dai Zhen's reputation in academia became more and more loud, he was then recruited into the Sikuguan to do proofreading work. Regarding this experience in the Sikuguan, Li Ciming said the following passage in the "Reading Secretary of Yuemantang":
(Dai Zhen) was in the library for four years, and there were fifteen kinds of calibration books, all of which were hooked and refined, and as for the dizziness and fistula, the accumulation of labor caused illness and death. Emperor Gaozong was deeply interested in his studies, and was selected by the Teqi Pavilion. At the same time, Qian Zhenshi and Weng Qinxi were still vigorously denigrating, and Qin Xi wanted to expel them from the museum, and gai them into the Hanlin, not by eight shares. And the world's mediocrity and evil to take the Weike high armor, squint into the museum, alter gold and silver, not twenty years to sit on the stage auxiliary, sages and fools, think it is true. ...... To this day, the Tongcheng fallacy still takes the entry of Shao Eryun, Zhou Shucang and Dai's three kings into the museum as a bad atmosphere and becomes academic, and no one has the heart of the people, and they can also be afraid!
Dai Zhen worked in the Sikuguan for four years, editing 15 ancient works, and his work was praised by the people of the time, and Dai Zhen also died of fatigue. At that time, the Qianlong Emperor also heard about Dai Zhen's fame in the study of examinations, and Dai Zhen was only a person, so the emperor specially ordered him to participate in the palace examination and become a jinshi, which shows how much the emperor values him.
Five volumes of the "Jingkao", the Xu clan engraving of the Nanling Clan in the Republic of China, and the book plate
However, Qian Zai and Weng Fanggang in the Sikuguan were very disdainful of Dai Zhen, and Weng even wanted to expel Dai from the Sikuguan, one of the reasons for which was to say that Dai Zhen's title was given by the emperor, rather than taking the road of scientific expedition. Li Ciming was greatly dissatisfied with Weng's statement, saying that many jinshi had good test results, but they did nothing in their lives.
Weng Fanggang did write a "Theory Refutes Dai Zhenzuo", and in the appendix of the article there is "Discussion with Cheng Yumen Pingqian Dai Erjun on Old Grass", in which Weng said:
Yesterday's discussion between Shishi and Higashihara was not excessive. Dai Dongyuan newly entered the dictionary, reprimanded the predecessors, and also the stone had to be excited, all of which were empty words and had no evidence. The stone is called the Broken Avenue of The Eastern Plains, and the stone cover does not know the study of the examination, which cannot convince the Eastern Plains. How can the words of the admonition be broken? It is advisable for the scholar to study it in detail, to examine the precepts, and then to be able to lecture on doctrine. Song Ru understood his righteousness, so he ignored "Erya" and "Shuowen", and gradually became empty talk? In fact, whenever Song Ru had the righteousness of adhering to the habits of the writings of later generations, he was condemned as a disciple, which was a special evil of the ancients, and it was impossible to do so!
Weng Fanggang showed an impartial and impartial attitude here, saying that Dai Dongyuan entered the Sikuguan late, but Dai scolded his predecessor Qian Zai. Because Qian Zai is 15 years older than Dai Zhen, Weng is alluding to Dai's inability to respect the elders, but he also says that Dai Zhen's scolding is also because he is angered by Qian Zai. Qian Zai said that Dai Zhen had broken the Confucian rules, and Weng believed that this was because Qian was only a literati and did not know how to study the examination, so he said so. Weng said this again in this article:
It is fang gang's ignorant view that today's scholars should make a statement, not a ceremony. For those who have made the speeches, the similarities and differences between the interpretations of the predecessors, the similarities and differences of the sound training, and the actual situation of the teacher's inheritance committee, it is only a matter of careful examination and selection. If the recent Yuan and Huishi, Wuyuan Jiangshi and Dai Jun's generation have devoted their lives to the study of famous things and elephant numbers, and are diligent and knowledgeable, it is difficult for real people to be able to do it. I love what I love, and I do not want to persuade my children and friends to do the same. If Qian Jun and Jiang Xinshe rebuke the evils of the study of examination and ordering, then those who are jealous of the ability will do what they do, so I advise comrades to take the examination as their business, and the examination must be based on righteousness.
Weng Fanggang believes that scholars should focus on studying the texts of the previous generation, that is, the Qianjia school is good at testing famous objects, and at the same time he believes that the purpose of examination is to exert righteousness, from this point of view, it seems that Weng Fanggang and Dai Zhen have no contradiction in ideology and concept, so why is there still an exclusion incident? It seems that the complexity of human nature really cannot be summed up in a few things.
The contradiction between Qian Zai and Dai Zhen, Cai Jinfang believes that this stems from Dai Zhen's attitude toward Zhu Yizun, cai quoted Zhang Xuecheng's "Shangzhu Zhongtang Shishu" written by Zhang Xuecheng in the first year of Jiaqing in the first year of Jiaqing: "Dai Dongyuan's Book of Interpretation can be described as profound, but it is a ridicule of Zhu Zhuyuan's original non-classics, but Qiang's "Jingyi Examination" to compete for fame, making people laugh dumbly. Zhu's "Jing Yi Kao" is the flow of historiography, and the righteous examples of Liu and Ban's "Seven Sketches" and "Yiwen" are also, how can there be a sense of contention for the study of the scriptures! And the ancients have boundaries for each other in the history of the scriptures, and they are too light to be heavy! ”
Dai Zhen said that Zhu Yizun was not good at studying scriptures, but he wrote the book "Jingyi Examination", and Zhang Xuecheng defended Zhu Yizun and explained: The book "Jingyi Examination" belongs to historical works, and Zhu has no intention of competing for the status of scripture, not to mention that in the concept of the ancients, classics and historiography are not completely separated. Zhang Xuecheng's words are actually criticizing Dai Zhen for only understanding scripture and not historiography, so Dai will regard historical works as classics.
But even so, why did Qian Zai have to go through with Dai Zhen? This is because Qian Zai and Zhu Yizun were both from Xiushui, Zhejiang, and there was an indirect relationship between Qian and Zhu, and Qian Zai once said in the "Self-Introduction to the Collected Poems of Qishi Zhai": "The return of the doctor is a poem (referring to Qian Zai). The doctor studied in Lu Tang, and Mr. Lu taught the scriptures to Mr. Zhu Zhu. At the same time, Qian Zai and Zhu Yizun's grandson Zhu Daosun were also good friends, so Dai Zhen dared to criticize Qian's idol, and Qian of course had to fight back, but his counterattack was unusually fierce, Wang Chang wrote in the "Poetry of Pubei Mountain House": "Zhen Shi was in love with Xiao Kuang, and the truth was free, and in the early summer of Qianlong Jia, from the Golden Junmen Zongxian was engaged to Yu and became Yaqi." Sexual drinking, often with Zhu Zhujun bachelor, Jin Fuzhi Temple, Chen Bogong, Wang Niansun two edited and repaired, winter night cold, roll waves floating white, will go to the street drum three or four times. Shi Zhujun pushed the Dongyuan Sutra, and the stone alone violated the words, on whether the learning could be gained or lost, the stone was red, the litigation was complicated, and the wine went out, the dirty was endless, and the number of people who got on the car and got on the car was repeated. In April, the bitter frost is thick, the wind and sand are vigorous, and the rest of the guests stand tall, and all of them cover their mouths and laugh. ”
It seems that this Money Zai is not a troublesome figure. After the quarrelsome banquet dispersed, he still stood on the side of the street and scolded over and over again, getting on and off the bus several times, but refusing to leave. This behavior of his was stolen by many spectators.
Although Dai Zhen is famous for the study of evidence, as mentioned before, the evidence is only a means rather than an end for him, because his greatest desire is to establish a true study of righteousness through the study of evidence, and his concept of righteousness is different from Cheng Zhu Lixue, because his righteousness has a strong anti-Cheng Zhu thought. In fact, Dai Zhen did not have such a line of thought at the beginning, and Hu Shi said in "The Philosophy of Dai Dongyuan": "When Dai Entered Beijing at the age of thirty-two, he did not reject the righteousness of Song Ru; it can be inferred that he had not yet separated from Jiang Yong's influence at that time, nor had he accepted the doctrine of Yan Li's faction rejecting Cheng and Zhu. ”
It can be seen that Dai Zhen did not reject the concept of Song Ming's theory during his time in the capital. This was most likely influenced by his teacher Jiang Yong, who studied both the study of evidence and the study of Song. Hu Shi believes that Dai Zhen's escape from this influence is to accept the concept of the Yan-Li school, and liang Qichao also believes so. However, Qian Mu objected to this judgment of Hu Shi and Liang Qichao, believing that the transformation of Dai Zhen's thinking was influenced by Hui Dong.