introduction
From December 5 to 10, 2019, Han Yujiao, a postdoctoral fellow at the Palace Museum, was invited by Zhejiang Jiashan to participate in the "2019 China Jiashan Fanshan Science Thought Forum".
Wang Su delivered the keynote speech at the "Fan ShanXue Thought Forum"
When I was a teenager, I knew Lu Yan and Yuan Huang (Zhi Fan). This is due to the fact that I have long seen the Republic of China Zhou Yangchu's "Lu Zhenwen" (anthology of notes. The Commercial Press's "Universal Library" is included in the first collection, published in 1933) and Yuan Guofan and Wang Fengzhou (Shizhen) 'Yuan Wang Gangjian' (a popular book for the study of general history during the Republic of China period, and there are many editions that cannot be listed). Regarding Lu Zhen and his writings, I have written and sorted out three books, according to the publishing date: the first is "Commentary on Lu Zhen" (published by Nanjing University Press in 2001), the second is "Lu Zhen Collection" (Dian School, published by Zhonghua Bookstore in 2006), and the third is "Tang Lu Xuan Gong Collection" (Dian School, "Confucian Essence Compilation" Collection, volume 202, published by Peking University Press in 2019). As for Yuan Huang and his writings, I have not done any work. This is the main reason why I am willing to be invited to Jiashan this time.
Jiashan is Yuan Huang's hometown, Wujiang is the hometown of overseas Chinese where Yuan Huang once moved with his family, and Baodi is the place where Yuan Huang once served as Zhi County. Initiated by Jiashan and endorsed by Wu Jiang and Baodi, the three companies rotate and hold a "Fanshanxue Thought Forum" every year, which is already the third session by 2019. It is said that the fourth edition will be held in 2020. Why is it necessary to promote "good learning" and promote "good culture"? Why does Jiashan have a special love for "good learning" and "good culture"? And so on, it's really worth exploring!
Sexual good and sexual evil
The mystery of relativity is that space-time and gravity can be unlimited. Since there is "good", there must be "evil"! Sexual good and sexual evil, as opposed, have actually been around for a long time. Curiously, both sexual good and sexual evil come from Confucianism. When Confucius spoke of "moderation," there was no absolute sexual good or evil. Although he says "the benevolent person loves others" and talks about "teaching without class", it actually includes sexual goodness. The theory of sexual goodness is originally from Mencius; the theory of sexual evil is originally from Xunzi.
Mencius is the orthodox representative of Confucianism, so the book "Mencius" can be included in the "Thirteen Classics". His "Teng Wen GongShang" says that Teng Wen Gong is the son of the world, see Mencius, Mencius for which "Taoist goodness", Zhao Qi Zhuyun: "Mencius and Shizi said that life has goodness." And "Confession of the Son" Yun: "Cao Jiao asked: 'Everyone can be Yao Shun, and there are all kinds?' Mencius said, "Yes." Zhao Qi zhuyun: "Those who answer the question have a benevolent heart." "All people have goodness in life, and everyone can be Yao Shun, which has become a classic expression of Mencius's theory of sexual goodness."
Xunzi is an unorthodox representative of Confucianism, so the book "Xunzi" fails to enter the "Thirteen Classics". The first sentence of his "Sexual Evil Chapter" is: "The nature of man is evil, and his good is also false." "The whole passage is a critical statement of Mencius's theory of sexual goodness. It advocates that in view of "sexual evil", there must be "the transformation of the teacher's law and the way of etiquette.". "Transformation" refers to enlightenment, and "Tao" means guidance. That is, it is believed that human nature is inherently evil and needs to be educated and guided. Yang Liang zhuyun: "When the Warring States were in power, Jing was greedy and did not cultivate benevolence and righteousness, but Xun Qing knew that he could govern the Tao, knew that it could be transformed, and had no position to come, so he wrote this theory in anger. It is believed that although Xunzi's theory is "indignant", but there is a reason for the incident, the Warring States is a chaotic world, the evil of human nature can be publicized, Xunzi knows the way to indoctrinate, but does not have the power to implement its law, so the anger points directly to the inherent evil of human nature.
Stein's 1349 Book of Persuasion
Whether human nature is good or evil is actually inconclusive in traditional culture. Therefore, the Confucians of later generations always want to reconcile the two theories of sexual goodness and sexual evil. As the beginning of the Three Character Sutra says: "At the beginning of man, nature is inherently good; sex is similar, and habits are far away." If you don't teach, sex is a transfer; the way of teaching is noble and specialized. The first four sentences propagate Mencius's theory of sexual goodness, and the last four sentences promote Xunzi's theory of enlightenment and guidance. It is precisely because of this that a unique "culture of persuasion" has emerged. This kind of "culture of persuasion" is not only found in Confucianism, but also in the two schools of Buddhism and Taoism. Confucianism need not say much. The Shijia has the famous "Persuasion Classic" (one of the "Doubtful Apocryphal Classics" of the Tang Dynasty), and there are at least thirty or so pieces of dunhuang Tibetan scriptures, which can be seen in the wide circulation. Taoist exhortations to be more classic, "Taishang Induction", "Wenchang Emperor Jun Yin Qiwen", "Guan Sheng Emperor Jun Jue Shi Zhen Jing" collectively known as the "Three Bibles", its most authored, Ming and Qing quite popular. The legendary novel "Three Words and Two Beats", which integrates the "persuasion culture" of Confucianism, Interpretation and Taoism, has become a book that people often read since its advent at the end of the Ming Dynasty. But is human nature thus good? Far from it, in fact. Education is not a panacea. Under a system that specializes in exploring the evils of human nature, education is even more impossible. There are many factors in the formation of a heart for goodness, and education is only one of them. From a local point of view, whether the culture is inherited or not, and whether the folk customs are still mellow, are undoubtedly more important factors. Jiashan is such a place where the culture has been inherited and the folk customs are still mellow.
Jiashan: Di Jia Ren Shan
Jiashan Place, Ming Xuande five years (1430) began to separate from Jiaxing County, a separate county, because of the "Jia ren shan", known as Jiashan. Although the county was established late, it has a long history. There are Majiabang cultural sites in the territory, which prove that there were human habitations in the Neolithic Era. In the Spring and Autumn Period, it is bordered by Wu and Yue, known as "Wugen Yuejiao", and is one of the birthplaces of Wuyue culture. Wu extinguished the more, the more extinguished belonged to Chu. At the beginning of the Qin Dynasty, it was subordinate to Changshui County, and later changed Changshui to Yuquan County, which belonged to Huijian County. The Eastern Han Dynasty Branch placed Wu County, which was changed from Fist to Wu County. Sun Wu of the Three Kingdoms first changed the name from Fist to Hexing County, and later changed Hexing to Jiaxing County. Five generations later, Jiaxing was promoted to Xiuzhou, and Jiaxing was also made a county under Xiuzhou. In the Northern Song Dynasty, Xiu Prefecture was changed to Jiahe County. In the Southern Song Dynasty, Jiahe County was established as Jiaxing Province. From then until Ming Xuande established the county in the fifth year, Jiashan was under the jurisdiction of Jiaxing County. After the establishment of the county, Jiashan still belongs to Jiaxing Province. It is still a county of Jiaxing City.
"Kangxi Jiashan County Chronicle" County General Map
Jiashan is not a big place. The Kangxi Jiashan County Chronicle, Volume 1, "Regional Chronicles", says: "Jiashan is narrow, more than thirty miles from east to west, and fifty miles from north to south. "Chuzhi County, with jurisdiction over the six townships of Qianshan, Fengxian, Sixian, Linrui, Yong'an, and Xushan." These six townships did not exist in the Ming Dynasty. According to the "Townships" article of Yuan Xushuo (Shiguan Jiaxing Road Professor) "Zhiyuan Jiahezhi" volume 3, these six townships were townships belonging to Jiaxing County at the time of the Yuan Dynasty. Since the local administrative divisions in ancient China have always been relatively fixed, it can be speculated that these six townships existed before. Among the six townships, the names of the three townships of Qianshan, Fengxian and Sixian bear the words "shan" and "xian" respectively. We know that the good must be virtuous, the wise must be good, and "virtuous" can be used as a generic term. Tang Yuanshu's "Epitaph of Wei Yuanjun of Pucheng County, Gujian Prefecture" Yun: "Lady Puyang Wu, Xianshan Gonggan. Northern Song Dynasty Guo Maoqian's "Lefu Poetry Collection" Volume 83 "Miscellaneous Songs and Ballads I. Qingyun Song III" Yun: "Moving to the virtuous, do not listen to it." According to the previously revealed "Zhiyuan Jiahe Zhi", at that time, Jiahe also had townships such as Persuasion, Jishan, Jixian, Xiangxian, Chongde, Luren, Fuli, Shifting Wind, Dezheng, Dehua, Reformation, and Muhua. Not only advocating "goodness" and "virtuousness", but also advocating "morality", "benevolence", "etiquette" and moving wind and rejuvenation. The cultural interests and moral pursuits of the people of the region can be seen.
Of course, it is not enough to follow its name, but also to be blamed. The Southern Song Dynasty Zhu Mu wrote the "Fang Yu ShengYun" Volume III "Jiaxing Province" article quoted the "Inscription" Yun: "But Xiujie two major provinces, next to the three rivers, good at the lake and sea fish salt profit, the land of the Zeguo rice, the soil anointing fertile, the customs of the pure show, the prosperity of the wenxian characters, before and after looking at each other, hundreds of crafts, and Su, Hangzhou and so on." The "Customs" article of the first volume of the Zhiyuan Jiahe Zhi quoted the "Huiji County Chronicle" as saying: "There is Xia Yu's thrifty and thrifty habits. He also quoted the "Wu Junzhi" as saying: "There is the legacy of Tai Bo's resignation." He also quoted the "Old Classic" Yun: "Han Xi Military Brigade, Yu Mu Wen Ru, not worried about frost and food, quite diligent in farming." Among them, "Youmu Wenru" and "the prosperity of wenxian figures are looking at each other before and after" means that culture has been inherited; "customs and customs are simple", "quite diligent in farming", "thrifty and thrifty", "the legacy of resignation", which means that the folk customs are still mellow.
Re-learning and prosperity, teaching without class, reflecting the inheritance of culture; balancing the rich and the poor, benefiting the rich and the poor, and reflecting the people's customs are still mellow. These two factors are undoubtedly the basis of a "culture of goodness". Of course, there are probably still many places in the whole country that have these two factors; these two factors alone are not qualified to carry the banner of "good culture." Jiashan's "Di Jia Ren Shan" can be praised to this day because there are two rural sages in history who do not exist in other places and are iconic figures who promote "good learning": one is the famous Tang Dynasty sage Lu Yan, and the other is the famous Ming Dynasty scholar Yuan Huang.
Lu Zhen and the idea of people-orientedism
Lu Zhen (754-805) was a native of Jiaxing County, Suzhou. According to my latest research, the township of Lu Yan is in Luzhuang, Fengsi Middle District, Fengxian Township, Jiashan County, and in the area of Shuguang Village, Huimin Street, Jiashan County. On the second day after the end of the forum (December 8), we went to Shuguang Village to conduct research and held a discussion with the current village party secretary Zha Yunfa and the former village party secretary Lu Xinzhong. According to the old secretary Lu Xinzhong recalled, in his childhood, there was indeed a Lu Xuangong ancestral hall in the village, due to disrepair, around 1958, in order to expand the cultivated land and level the land, the whole demolition, only two large stone lions remained, and later did not know the end. The original site of the ancestral hall is about near the "ancestral hall bang". Under the leadership of Secretary Lu and Secretary Zha, a group of seven people conducted a preliminary investigation near the original site. This discussion and inspection provided key evidence for determining the final ownership of Lu Yan Township.
Wang Su inspected near the "Ancestral Hall Bang" in Shuguang Village, Huimin Street, Jiashan
"Lu Zhen Commentary" book shadow
About twenty years ago, Mr. Kuang Yaming edited the "Chinese Thinkers Commentary Series", and Mr. Bian Xiaoxuan was the deputy editor- and wrote to me to ask me to write the "Lu Yan Commentary". I hesitated for a long time, and the main entanglements were twofold: First, there were too few materials on Lu Zhen's life in the literature handed down from generation to generation, and how to write a book was a problem; second, Lu Zhen's thoughts were many, including political, military, financial, and so on, and how to position himself was a problem. Finally decided: This book is divided into two parts, "biography" and "political theory", which positions Lu Yan as a Confucian and humanistic thinker. "Biography" is understood by everyone, and there is no need to explain. "Political Theory" selects sixty-seven articles from Lu Zhen's only surviving work, "Hanyuan Collection", and conducts periodizations, problem solving, abstracts (or full texts), and brief evaluations (or evaluations), which not only allows readers to further understand all aspects related to Lu Zhen in the Dezong era, but also allows readers to further understand Lu Zhen's Confucian people's humanistic ideas of not forming a party, not engaging in selfishness, worrying about the country and the people, and being honest and honest.
Some of the Confucian sayings need to be understood correctly. For example, according to the Analects of Zi Zhang, Zi Xia Yue "learned and excelled", it is said that Confucianism advocates "official position", but this is not the case. The same is the "Analects of Zi Zhang", which previously contained Zi Xia Yue 's "learning to the Tao", and learning is to obtain the way of governing the country. By learning to be a good eunuch, you can promote this way of governing the country. Otherwise, just like the Xunzi mentioned above, in the face of the chaos of the Warring States and the deterioration of human nature, he knows the way to indoctrinate, but does not have the power to implement his law. Confucianism actually advocates "people-oriented." Historically, all the so-called "mellow Confucianism" were all people-oriented thinkers, and Lu Yan certainly could not be an exception.
The term "Minben" was first derived from the Song of the Five Sons of Shangshu, and the original text was: "The emperor has a discipline, the people can be close, and they cannot be lowered; the people are only bangben, and the people are gu bangning." The background is: Xia Yu died, and Zi Qi succeeded to the throne. Qi died, with six sons, the eldest son Taikang succeeding to the throne. Taikang wandered recklessly, the people had two hearts, and were expelled by Houyi and could not return to China. The other five sons complained that they would not return, and composed songs to satirize them. "Huangzu" refers to Xia Yu. "Near" means close. "Down" means contemptuous. Here, quoting the ancestral precepts, Taikang is admonished: the people can only be approached, not despised; because the people are the foundation of the country, and only when the people are stable can the country be peaceful. The Book of Shang is one of the important classics of Confucianism, the result of Confucius's "description but not work", and Confucius naturally advocated "people-oriented". Since then, there has been a cloud in "Mencius's Dedication": "The people are precious, the society is secondary, and the king is light." When the monarch dies, he can re-establish the monarch, and when the society dies, he can rebuild the society, and only the people are irreplaceable. Therefore, the people are the most precious, and the rulers should treat their own people well, and the interests of the people are above all else. Populism is undoubtedly the most important idea of Confucian "good learning".
Soon after Lu Yan entered the army, that is, when Emperor Dezong was in turmoil, he successively experienced the arrogance of the five kings (Zhu Tao, Wang Wujun, Tian Yue, Li Na, and Li Xilie), Zhu Zhu first rebelled, and the second Li (Li Huaiguang, Li Xilie) continued the chaos; he used hanlin scholars as "internal ministers" to help Dezong quell the internal unrest. Later, he took Zhongshu Shilang as the "truth", hoping to exert his ambitions and revitalize the country, but he was not tolerated by Emperor Dezong, and even degraded to death. Lu Yan only lived for fifty-two years, and in his short life, his political ideology was nothing more than "people-oriented", and the words of the chapter were nothing more than "asking for the people's lives". The first article he wrote when he was "the internal minister", "Song Cao", was "On the Interests of the Two Rivers and Huaixi", which proposed that "the people (the people) are also the foundation of the state", and demanded that all kinds of harsh taxes and miscellaneous taxes be stopped, so that "the hearts of the people (people) will not be shaken, and the state will be self-consolidated." The longest article he wrote when he was "the truth" was "Six Articles on Equalizing Taxes and Paying The People", "Even" and "Festival" are aimed at taxes, "Compassion" is specifically for the people, "Equal festivals" is the principle of taxation, and "Compassion" is the average program.
As a people-oriented thinker, Lu Zhen must not be selfish and honest in performing official duties. According to his "Letter of Theory of The Cause of Xie Mi", dezong believed that he refused all gifts and was too incorruptible, and privately suggested that "those who receive such as whips and boots are not hindered." He thought that this was the emperor's blatant encouragement of his courtiers to pay bribes and bribes, and he was very angry, and the above complaint pointed out: "As soon as the bribery road is opened, it will turn around and become very troublesome." Whips and boots will not cease to be clothed; the garments will be untold, and the currency will be bound; the currency will be untold, and the carts will be the same; the carts will be incessant, and the golden bi will be the same. How can we suffocate ourselves in our hearts; we have made love to ourselves, and we are desperate in our difficulties. It is a trickle that keeps flowing, and the stream becomes a disaster. "It was like giving Dezong a slap in the face." Su Shi's "Jin Cheng (Lu Zhen) Song Discussion Zhazi" says: "Emperor Dezong is able to be harsh, while Emperor Dezong is loyal to him; Emperor Dezong uses suspicion as a technique, and persuasion is based on sincerity; Emperor Dezong is good at using troops, and Dezong is good at eliminating soldiers; Emperor Dezong is good at gathering wealth, and dezong is anxious to scatter wealth." "Everything is against the greedy, mean, foolish and self-serving Dezong, and its fate is conceivable. Relatives and friends or advised Lu Yan not to be too serious, Lu Yan replied: "I do not live up to the Son of Heaven, I do not live up to what I have learned, and I do not sympathize with others." "To be loyal to the king and to be compassionate to the people, we can only "not sympathize with (care)" for our own safety. However, it must be pointed out that This kind of loyalty of Lu Yan belongs to "foolish loyalty" and is not orthodox Confucianism. The Mencius Departure from LouXia records that Mencius Qi Xuan wang said: "If the king regards his subjects as brothers and sisters, then the subjects regard the king as his heart; the king regards the subjects as dogs and horses, and the subjects regard the king as the people; the kings regard the subjects as the earth mustard, and the subjects regard the kings as Kou Yan." "The Confucian ideal of the state and society is the state and society that Yao ShunYu Tang Wen Wu Zhou GongJunjun and Courtiers have won. Unfortunately, such a state and society cannot be realized under a centralized and absolute monarchical system.
The Confucian people's humanistic "shanxue" idea inherited and practiced by Lu Yan undoubtedly had an important and far-reaching impact on the culture and folk customs of Jiashan. The descendants of Lu Zhen are widely distributed. According to the "Kangxi Jiashan County Chronicle", those who stayed behind in Jiashan Luzhuang, the Southern Song Dynasty had Di Gonglang Lu Yu, who founded the Lu Xuan Gong Ancestral Hall; in the Ming Dynasty, there were twenty-nine generations of Sun Lu Daoqian, who first rebuilt the Lu Xuan Gong Ancestral Hall, and then because the original plate of the "Xuan Gong Song Discussion" was in the family collection, it was reprinted and printed, and ordered his son-in-law Guozi Siye Li Zihua to write a preface to record his affairs. The first book listed in the "Writings" section of the same volume 10 "Yiwen Zhi I" is Lu Yan's "Xuangong Song Discussion", indicating that the people of Jiashan have not forgotten this outstanding sage. Fengxian Township, Jiashan County, where Lu Yan Township is located, is undoubtedly Lu Zhen himself. Many of the other townships in the area with the words "goodness", "sage", "virtue", "benevolence", "etiquette" and other words, as well as townships showing the revival of the wind, may also be related to the admiration and commemoration of Lu Zhen. Lu Yan's influence developed in Yuan Huang.
Yuan Huang and the Four Precepts of The Great Fan
Yuan Huang (1533 ~ 1606), originally known as Table, the character Qingyuan, later changed his name to Huang, the character Kunyi, also the character Yifu, the initial number Xuehai, later changed to Fan, Jiashan County, Weitang Town, a famous scholar and thinker in the late Ming Dynasty. Yuan Huang lost his father at a young age, and was raised by his mother Li Ruren, who did his filial piety. It was renamed Huang and published in Yi Kun: "Heaven is mysterious and the earth is yellow." "For the color of Kundi, so the word Kunyi is changed, which is actually related to the commemoration of his mother." In his early years, he studied medicine from his mother. In the third year of Longqing (1569), he went to Nanjing to study in Guozijian and met the Jiashan monk Yungu Zen Master in Qixia Mountain. Yuan Huangyuan believes that his life is doomed. Zen Master Yungu called it the view of "ordinary people" and admonished that "fate is made by me, and blessings are asked for by oneself." Yuan Huang Realized, knowing that fate can be changed through hard work, changed his name to Fan, indicating that he broke with the "ordinary man" of me. In the fourteenth year of the Wanli Calendar (1586), he entered the priesthood. In the sixteenth year of the Wanli Calendar (1588), he was appointed to BaodiZhi County. In the 20th year of the Wanli Dynasty (1592), he was transferred to the post of chief of the military department. In the twenty-first year of the Wanli Dynasty (1593), he participated in the War of Resistance against the Wu Dynasty and aided the Dynasty, and because he offended Li Rusong, he was falsely accused by Li Rusong, dismissed his official and returned to his hometown, and wrote behind closed doors. In the twenty-third year of the Wanli Dynasty (1595), his family moved to Zhao Tian Village in Wujiang Luxu. Wanli died in the 34th year of the Wanli Dynasty, at the age of seventy-four, and was buried in the Great West Ziwei of Xu Fifth District, Jiashan County, and now The Independent Society of Huimin Xinrun Village, Jiashan County.
Yuan Huang studied diligently throughout his life, proficient in politics, religion, military, education, agriculture, water conservancy, astronomy, calendar, medicine, and mathematics, and wrote a wealthy book, as many as twenty kinds, and was also the earliest initiator of editing and engraving "Jiaxing Zang" (changing the Sanskrit edition to a square book was also out of Yuan Huang's suggestion), of which, in addition to the previously unveiled "Yuan Wang Gangjian", is the "Four Precepts of The Fan"). In terms of nature, the "Four Precepts of The Four Precepts" is the "Family Training" (or "Book of Commandments"), which is extremely common in ancient China and is not surprising in the first place; but there are so many "family trainings" in ancient China, only the Four Precepts of the Fan Dynasty have obtained the name of "Book of Persuasion", which is worth studying.
Jiashan Huimin Xinrun Village Dushe Yuan Huang Tomb
According to Confucianism, "family training" is emphasized. The earliest "family training" of Confucianism should be the two questions and two answers of Confucius teaching his son Kong Li (Zi Bo Yu) in the Analects of ji shi, the full text of which is:
Chen Kang asked Yu Boyu, "Does the son also have a strange smell?" Right: "Not yet." Taste independence, carp tend to pass through the court. A: 'Learn poetry?' Right: "Not yet." ''If you don't learn poetry, you can't say anything!'' 'Carp retreats to poetry. He was independent again, and the carp tended to pass through the court. He said, 'Learn to be polite?' Right: "Not yet." ''If you don't learn etiquette, you can't stand!'' 'The carp retreats to the ceremony. Wens both. Chen Kang retreated and rejoiced: "Ask one to get three: smell poetry, smell etiquette, and smell the gentleman's far away son." ”
These two questions and two answers are well known. Wang Bo's "Preface to the Tengwang Pavilion" is based on this reason: "He is getting more and more courty, and he accompanies the carp pair". The "heirloom of poetry" that has been enshrined as a rule in Chinese society for more than two thousand years also stems from this. The various "family trainings" of the families and families of Chinese scholars and masters originate from this. China is different from the West. The Western tradition attaches great importance to the individual, so there is a saying that "human rights are higher than sovereignty". Chinese tradition emphasizes the family and family, "Li Ji · University" said self-cultivation, Qi family, governance, peace in the world, the focus is on the Qi family, there is a home to have the country, the feelings of the family and the country, the home is always ranked before the country. The family and the family are the foundation of society, and the "family training" is the strategy for governing the family and the family. But the significance of Yuan Huang's Four Precepts is not the same as this.
The Jiashan Yuan family is a local clan. Yuan Huang's great-grandfather Yuan Hao (袁颢), a local Confucian, wrote a lot of works, including thirty volumes of the Spring and Autumn Chronicles of the Ming Dynasty Yiwen Zhi I, the Complete Book of Acne Rashes (not divided into volumes) in the Qianqingtang Bibliography and The Doctors, and the Zhejiang Tongzhi volume 245 of the Classics of the Five Sub-Branches of confucianism, which also contains a volume of the Yuan Family Training and a volume of the Miscellaneous Records of the Court. It is worth noting two points: First, books such as "Ming Shi Yiwen Zhi I" and "Qianqingtang Bibliography and Confucianism" are under the thirty volumes of Yuan Hao's "Spring and Autumn Biography", and Yuan Xiang has eight volumes of "Spring and Autumn or Question", and Xiangzi Yuan Ren has "Needle Hu Chapter" (a "Spring and Autumn Hu Chuan Examination Error", and Hu Guide Song Hu Anguo's "Spring and Autumn Biography") is one volume. Yuan Ren is the father of Yuan Huang. Yuan Huang also has the Spring and Autumn Righteous Examples (not divided into volumes). Four generations of the Yuan clan have successively ruled the Spring and Autumn Period, reflecting the family's great emphasis on academic inheritance. The second is that the "Yuan Family Training" and "Ting Min Miscellaneous Records" are both "family training", the difference is that the "Ting Min Miscellaneous Records" ("Ting Min" refers to the place where the parents live, referring to the parents) records that Yuan Hao's parents taught Hao himself, and the "Yuan Family Training" records that Yuan Hao taught his sons Yuan Xiang, Yuan Xi, Yuan Zhen, and so on. Yuan Huang also has the Four Precepts of The Fan. Reflect the Yuan family has the tradition of editing "family training" to teach families and families. In addition, it is also worth noting that the "Bibliography of Qianqingtang And Confucianism" has "Ten Volumes of Xue Hou's "Teaching Family Class"", which notes the clouds: "Jiashan people, take the ancient and modern admonitions and classification." "Kangxi Jiashan County Chronicle" volume 10 "Yiwen Zhi I" "Writings" article records slightly the same. Xue Hou is found in the Zhejiang Tongzhi volume 138 "Election sixteen Ming Ju humanity" Jiajing twenty-two years (1543) 癸卯科举人人 directory, from the age point of view, and Yuan Huang's grandfather Yuan Xiang is roughly the same age. It reflects the tradition of each family in Jiashan area to edit the "family training" to teach the family. Jiashan culture has been inherited, and the folk customs are still mellow, and it has a close relationship with this nature. Yuan Huang's "Four Precepts of The Great Fan" is also a product of this background.
It should be emphasized that the "family training" written by Yuan Huang is not only the "Four Trainings of The Fan", but also the "Training of Children's Customs". Both books were written to teach his son Yuan Yu a lesson. "Training Children's Customs" is divided into eight articles: "Determination", "Dun Lun", "Shi Shi", "Dealing with the People", "Cultivation", "Chongli", "Baoben", and "Governing the Family", which were written by Yuan Huang in middle age, when Yuan Yu was not yet an adult, and it can be seen that it is a relatively basic "family training" and a real "book of commandments". The Four Precepts of The Great Fan are divided into four parts: "The Study of Establishing Destiny", "The Law of Reform", "The Formula of Accumulating Goodness", and "The Effect of Humility", which were written by Yuan Huang in his later years, when Yuan Yu was already an adult, and it can be seen that it is a relatively advanced "family training", that is, the so-called "Book of Persuasion". The specific steps of the Four Precepts of the Four Precepts to "persuade goodness" are as follows:
The first article, "The Study of Establishing Destiny", based on his own personal experience and personal feelings, explains the principle of "fate is made by me, and blessings are sought by oneself". When Yuan Huang was young, he met an old man with the surname of Kong at the Ciyun Temple in Jiashan, Xianfeng Daobone, who claimed to be the true biography of Shao Yong's "Imperial Pole Classic", proficient in magic numbers, and was named for Yuan Huangbu's county, prefecture, and road three examinations, and later tested, Yuan Huang believed that his fate was determined by heaven. As mentioned before, after being enlightened by The Zen Master of Yungu, he knew that he could change his destiny through hard work. Master Yungu also showed Yuan Huang the "merits of the past" and taught Yuan Huang how to distinguish between good and evil and concentrate on doing good and accumulating virtue. Yuan Huang never forgot, concentrated on doing good deeds and accumulating virtue, and finally achieved success. The old man surnamed Kong said that Yuan Huang had no connection with Jinshi, had no children in fate, and died at the age of fifty-three. And Yuan Huang struggled hard, passed the entrance examination, and had a son, Yuan Yu, who was sixty-nine years old when he wrote the "Four Trainings of Fan", and finally lived to be seventy-four years old.
Yuan Huang's "Four Precepts of Fan"
The second part, "The Law of Reformation," first points out: If a person is not a sage, who can be blameless? To do good, we must first change, we must cultivate our hearts before we change, we must have a sense of shame, a sense of awe, and a heart of courage, and we must take the ancient sages as an example, "see the wise and think together", so that there is no fault that cannot be changed. Then introduce the various methods of reform, the most important thing is to cut off from the root, the so-called "too much by the heart, but also by the heart, such as cutting the poisonous tree, cutting its roots, Cutting the branches and branches, and picking the leaves and leaves"? Although it is very good to be able to do this, we must not be complacent, think that we are people without fault, but also learn from the sage master of the Spring and Autumn Period, and introspect and change throughout our lives, the so-called "year after year, change it, the year is fifty, and the forty-nine years are not." In this way, we can achieve a lifetime of no fault.
The third part, "The Party of Accumulating Goodness", is the main part of "persuading goodness" and is also the focus of this book. First of all, according to a large number of examples, it shows the inevitability of "Yi Kun" that "the house of good deeds will have a surplus celebration". Then it is required to distinguish between the eight concepts of true and false good, good and curved good, yin and yang, good and non-good, partial good and righteous, semi-good and full good, great good and small good, difficult good and easy good, and learn the ten kinds of good deeds of being kind to people, loving and respecting the heart, the beauty of adulthood, persuading people to be good, saving people in danger, building great profits, sacrificing wealth for blessings, upholding the Dhamma, respecting teachers, and cherishing material life. It talks about learning to persuade people to be good, and quotes the proverb: "A moment to persuade people to use their mouths, and a hundred generations to persuade people to write." It means that persuading goodness with one's mouth can only be effective for a time; exhorting goodness with a book can be effective for a long time. It is implied that he wrote the "Book of Persuasion" of the Four Precepts of The Mortals, which is also intended to be effective for a long time.
The fourth article, The Effect of Humility, holds that after doing good deeds, you will be blessed, and it is easy to be proud and complacent, and to slacken off. According to the Yi Qian, "The Heavenly Dao is profitable and humble, the Tunnel becomes profitable and humble, the ghosts and gods are blessed and humble, and the humane evil is profitable and humble." For example, the Shangshu Dayu Mo said that "full of losses, humble benefits" effect. For example, Yun: "Zhao Yufeng Guangyuan, a native of GuanXian County, Shandong, was raised in the township in his childhood, and he did not do it for a long time." His father was Jiashan Sanyin, who followed him. Mu Qian Mingwu, and the text sees it. Ming Wu wiped out his text, zhao was not angry, and he was convinced and quickly changed. Next year, it will be the first. It means that Zhao Yufeng was admitted as a child, but he did not pass the examination for many years. His father went to Jiashan as the master bookkeeper, and he also followed his father to Jiashan. He heard that Jiashan had a rich man and a good intellect, so he took his own article and went to visit. Unexpectedly, Qian Mingwu smeared all his articles. Not only was he not angry, but he was convinced to correct the errors in the article immediately. The next year, he was admitted to the entrance examination.
Yuan Huang's "Four Precepts of The Four Teachings of The Fan" covers a wide range of schools, covering the three schools of Confucianism, Interpretation, and Taoism, and it can be said that it is a "book of persuasion" that integrates the "culture of persuasion" of Confucianism, Buddhism, and Taoism. As mentioned earlier, the "three words and two beats" integrate the "persuasion culture" of Confucianism, Buddhism, and Taoism. In addition, Liu Zongzhou wrote two "Persuasion Books" in "Human Genealogy" and "Genealogical Records of People", which are roughly at the same time as "three words and two beats", although they belong to the "persuasion books" of the philosophers, they inevitably include other "persuasion cultures". The composition of the "Four Precepts of The Four Precepts" is decades earlier than the "Three Words and Two Beats" and the "Genealogy of People" and "Records of human genealogy", and its integration of the three schools of Confucianism, Interpretation, and Taoism should be of more typical significance. But this also raises a question: Why did so many "letters of persuasion" appear in the last years of the Ming Dynasty? Obviously, the emergence of so many "exhortation books" must have its own unique background. But what is the unique background?
As we all know, in China's feudal society, dynasties change frequently, and every dynasty is established, which is doomed to perish, and the difference is only in the morning and evening. Why? The system has long been decided. Under the feudal system, the position of the state, privately granted, inevitably inbreeding, genetic degeneration. Take the Ming Dynasty as an example. Fu Zengxiang wrote the "Monument to the Three Hundred Years of the Martyrdom of Emperor Ming Sizong" Wen Zengyun: "Yu tastes a comprehensive historical record, and below three generations, there is no one who has won the righteousness of the world than Youming." Ming Taizu recaptured the Han family from the hands of Meng Yuan, so he was called "the right of the world". However, since he was below, in addition to Ming Chengzu, he could still inherit Yu Lie, in fact, one generation was not as good as a generation. By the end of the Ming Dynasty, the darkness of society and the evil of human nature could not be contained. The third part of Yuan Huang's "Four Precepts of The Four Precepts of The Four Precepts of The Accumulation of Goodness" specifically says that "my generation is in the last days", which has vaguely pointed out this reality. Because of the "end times" here, two interpretations can generally be made: one refers to the period of dynastic decline, such as the "Yi ZhiXia" Yun: "The rise of "Yi" is also the end of Yin. One refers to buddhism's "end-time era", that is, the period of decline of the Dharma, such as the Sui Shu Jing Shu Zhi IV: "According to the Buddha, after I have destroyed the degree, the Fa-rectification will last for five hundred years, like the Fa for a thousand years, and the last Fa for three thousand years." "Both refer to the period of imminent demise. Liu Zongzhou's "Liu Fengshan Collection" Volume VI "Fu Zhou Sheng" book even said: "Oh! Current events are not going by day, Si Dao is obstructing, desperately fighting and losing, slowing down and losing, although there is a sub-room, there is no way to borrow today's spoon, there is only a load and drowning! "Zaixu and Drowning" out of the "Poems Daya Sangrou", connecting the previous text, means that at this step, no one can do anything but drown in the water together. This is the unique background of so many "letters of persuasion" that appeared in the last years of the Ming Dynasty! Of course, the emergence of so many "letters of persuasion" could not save the Ming Dynasty from extinction. The tragedy of the fall of the Ming Dynasty is also rare in history, and hundreds of thousands of descendants of the Zhu family were killed by the peasant army and the Manchu Qing army. The role of the "Book of Persuasion" is to call and release people's innermost good thoughts at the time of great disasters and tribulations, so as to minimize the harm to each other.
Looking at the above, it can be seen that Jiashan has a special love for "good learning" and "good culture" and has historical origins. From Lu Yan's promotion of people-oriented ideas, to Jiashan's establishment of a county with "dijia people's benevolence", to Yuan Huang's writing of the "Four Precepts of Fan", this "good learning" and "good culture" have been continuously inherited and developed.
A revised edition of Lu Zhen's Commentary will be published soon