For Huidong's research on Yixue, the "History of Chinese Classics" edited by Wu Yannan and others also has the following evaluation: "Huidong is famous for his good governance of Yi, and although his governance of Yi has a family origin, the method is different from that of his father. Hui Shiqi was still able to express his own opinions, and the main purpose of Hui Dong's "Yi" study was to check the Han Confucian "Yi" and collect the "Yi" theories of Zheng Xuan, Yu Fan, Xun Shuang, JingFang, etc., one by one, and dredge up the proof. He admired Li Dingzuo's Zhou Yi Ji Xie of the Tang Dynasty, believing that it could still preserve the outline of Confucius's "Yi Chuan". "Zhou Yishu" was composed after he studied it for thirty years and was composed after the age of fifty, and is a representative work of his "Yi" study. ”
Hui Dong wrote the twenty-three volumes of "Zhou Yishu", and the Yayutang engraving of the twenty-fifth year of the Qianlong Dynasty
Regarding Huidong's specific method of studying Yixue, later generations mostly summarized it as "respecting the ancient and revering the Han". Because Hui Dong believes that the scriptural expositions left over from history are only the most credible in the Han Dynasty. Why do we have such a research methodology? Hui Dong said in the Nine Classics of ancient righteousness: "The Han people have a family law through the scriptures, so there are five masters; the study of exegesis is dictated by the teacher, followed by bamboo veils." Therefore, the saying of the Han scribe is based on the scholar and runs parallel to the scriptures. The Five Classics come from the walls of the house, and there are many ancient words and ancient characters, which cannot be discerned by non-scribes. The righteousness of the Scriptures is a precept. Literacy is the knowledge of its meaning. Therefore, it is known that the ancient precepts cannot be changed, and the scribes cannot be abolished. ”
Hui Dong believes that the Han Dynasty classicists because of the family law, and then their concept is called "official learning", and at that time some scribes hid some scriptures in the wall in order to avoid the Qin fire, and in the Han Dynasty, these hidden books were excavated, but because the original scriptures were written in ancient characters, most people did not recognize them, and only the real scribes could recognize them, so the scriptures they identified were the real classics, so Hui Dong believed in the Han Dynasty scribes' concept of exegesis.
Hui Dong wrote the "Nine Classics of Ancient Righteousness" In the thirty-eighth year of the Qianlong Dynasty, the Zhou Clan Zhuxi Book House in Licheng re-edited and reprinted the first collection of the "Loan Garden Series" according to the Yidu Li Wenzao engraving
Liang Qichao also affirmed Hui Dong's research achievements in Yixue, commenting in the "Academic History of China in the Past Three Hundred Years": "The books written by Hui Dingyu are 21 volumes of Zhou Yishu, 7 volumes of Yi Hanxue, and 2 volumes of Yi Examples. There are also many people in his "Nine Classics and Ancient Righteousness" about "Yi". Dingyu's opinion is that the more ancient the better, the words of all Han people are correct, and the words of all people after Han are not correct. However, the Han People's "Yi" says that there is no existence, what to do? Fortunately, there is Tang Li Dingzuo's "Zhou Yi Ji Xie", which quotes many Han Confucian testaments. Dingyu collected them all, combed and sorted them out, and the labor used was really not small. When we read these books, we know what the Han people learned from Yi. This is Wyeth's great achievement in the academic world, but the results stop there. ”
Here Liang Qichao first affirmed Hui Dong's achievements in sorting out ancient Yixue literature, and then he added a tail, because Liang believed that Hui Dong's achievements were nothing more than that. Why? Liang Qichao went on to discuss: "What Han Ru talked about about 'mutual body', what 'gua change', what 'half elephant', 'two elephants', what 'Na Jia', 'Na Yin', 'Yao Chen', what 'Gua Qi six days and seven minutes', according to our view, are all yanqi fangshi corrections at that time, and there is no difference between Chen and Shao's "Taiji" and "Xiantian" and other figures. Wang Fusi dismissed them without any wrongdoing. Because Ding Yu was from the Han Dynasty, he recognized it as a treasure, but he just blindly obeyed. ”
Liang Qichao believes that there are many problems in the study of the I Ching by Han Dynasty classicists, and Liang believes that some research methods are also like the "Taiji Diagram" and "Xiantian Diagram" made by Chen Zhuo and Shao Yong, which are all imaginary things, while Hui Dong believes that these concepts are from the Han people, so he blindly follows them. For Hui Dong's method of administering the scriptures, Liang Qichao believes that it is a big problem: "And Dingyu has another big problem, which is that he does not know the family law." The same is Han Confucianism, and the origin of transmission is different, and there are many contradictions between them. Dingyu unified the name of 'Sinology', as if the Han people only have this learning, and it seems that the Han people are all this learning, which is a big mistake. Dingyu only talked about the learning of Zheng Kangcheng, Xun Ciming, Yu Zhongxiang and a few others at the end of the Eastern Han Dynasty, which at best could represent one or two factions, and the factions represented by each person could not be connected. Wyeth's proposition that all Han and Han are good, but he is afraid that Han Ru will fight himself first, and he will not be able to reconcile. ”
Are Liang Qichao's criticisms of Hui Dong correct? At least Li Kai thought that Liang's comments were one-sided, and he said in the "Huidong Commentary": "In fact, Yachen, Najia, Lifting and Descending, Shiying, Six Days and Seven Points, etc., are just some of the different intermediary forms of the Han Confucian yili calendar, and Huidong interprets and distinguishes them one by one, which is a merit rather than an excess." Hui Dong also has the mistake of favoring Han Confucianism, but in general, it is to find literature and materials, and the evidence is based on the words, which cannot but be said to be a research method that seeks truth from facts. Liang Qichao's comments on Wu Xue are one-sided. ”
Regardless of whether Liang Qichao's evaluation is one-sided or not, what needs to be explored here is: why does Hui Dong emphasize that "all Han are right"? This can be explained by his criticism of the Najiatu created by Song Ru: "The Dong case, the Najiatu created by the Song people, is similar to the Xiantian, Cai Jitong (according to: Cai Yuanding, 1135~1198, Southern Song Dynasty theorist, Zhu Xi's disciple) then said that the Tiantiantu and the "Sam Tong Qi" are combined, and it is not known that the Method of Najia: Qiankun Liedong, Gendui Lienan, Zhenxun Lexi, Kan Li is in the middle, there is no need to qiannan Kunbei, those who are away from Dongkanxi, the Qiankun orientation contained in the Taoists, is also the same as the xiantian, and the combination of the reference is not easy, and does not know that there is a "Qiannan Kunbei, away from the Eastern Kanxi, the Qiankun position contained in the Taoists, and the same contract with the combination of the references, is not easy, and does not know that there is a "Qiannan Kunbei" Also. The Later Meng Dynasty Daoists are not the old han dynasty, the death of sinology, not only the art of art. (Yi Sinology)
Hui Dong added three volumes of "Zheng's Zhou Yi", and the twenty-first year of the Qianlong Dynasty in the Qing Dynasty, the Lu Clan carved Yayutang collection of books and tablets
Hui Dong supplemented the three volumes of "Zheng's Zhou Yi", and the books in the Collection of Lu's Carved Yayu Hall in Dezhou in the twenty-first year of the Qianlong Dynasty, the beginning of the volume
Hui Dong stressed that even from the standpoint of Taoism, the Taoists of the Song Dynasty were already very different from the Taoists of the Han Dynasty, for which Hui Dong stressed: "The Taoists of later generations said that if they were entrusted with The Confucian Emperor Zhou Gong confucius for fuxi, scholars would not attack without beating the drums, and they would not be saints. ”
From these concepts, it can be seen that Hui Dong emphasized Sinology, and its important purpose was to prevent Song Ru from introducing Buddhist and Taoist concepts into Confucianism, so Li Kai gave this conclusion: "Hui Dong is adhering to Gu Yanwu and profoundly grasping the essence of Confucianism, aiming to build a defensive line to prevent Song Xue from eroding Confucianism and Sinology barriers, and building it to defend Confucianism. ”
Hui Dong emphasized the purity of Han Dynasty classics, which led to the academic school he pioneered called "Sinology". In fact, Liang Qichao's academic thought is not fundamentally different from HuiDong's, because Liang was influenced by the ideas of his teacher Kang Youwei, and he also studied scriptures, but Kang and Liang's classics belonged to the modern literature and classics, while Huidong's sinology was ancient classics. Perhaps for this reason, Liang Qichao did not give a high evaluation to Huidong's academic achievements, and he said in the "Introduction to Qing Dynasty Scholarship": "Xiao Ke's disciple Jiang Fan wrote the "Records of the Master of Sinology", and pushed Dong as the orthodoxy of Si xue. In fact, the building does not fully represent the scholarship of a generation, but the portal barrier is from the other ear. The study of Wyeth is based on the knowledge of the Ubmed And Strong Record, and the ancient observance of the family law is the end. ”
Hui Dong's tomb is located in Xiangxue Haixiangxue Village, Guangfu Town, Wuzhong District, Suzhou City, Jiangsu Province. Before arriving in Suzhou, I had already sent the search list to Mr. Ma Ji, who helped me understand accordingly in advance, and more importantly, he found an insider through relationships at each search point, which brought convenience to my search and saved time.
Driving to the town first, Brother Ma's friend first went to find his subordinates who were familiar with Xiang Xuehai, and this lady took everyone to the town government and found the people in the cultural relics department of the town government. Before coming, Brother Ma was not at ease, and through the Suzhou Municipal Cultural Relics Bureau to find another way to find a relationship and rushed to the town, the two groups of people several layers of relationship together to qi, and then drove into the village together. The cars were parked at the entrance of the village and walked into the village.
Wen Bao brand
tombstone
Just walked into the village, just at a small intersection turned right, turned to the edge of the village, outside the side wall of a certain family, saw the tomb of Hui Dong, the tombstone is the fifteenth year of the Republic of China Li Gengen inscription. Brother Ma also carried Li Gengen's "Ancient Records of Wuzhong's Visit" on the car, which stated how Li Gen had gone through a lot of trouble when he found Hui dong's tomb. After Li found HuiDong's tomb, he deliberately erected a monument here, which made it very convenient for me and other later generations to find Huidong's tomb. If you think about it, thank you very much for this former sage. However, the place and name of his record have changed greatly today, and it may be because of this that few people still know about Hui Dong's tomb today, and when my generation comes to visit, it is still necessary to support layers of relationships.
The pillars on both sides are old objects from that year
The tombstone bears the names of Huidong's fifth and sixth grandsons
Huidong's tomb is semi-sloped, the tombstone is flanked by two pillars that are still antiquities, and there is a narrow stream on the side of the tomb, and the clear water inside is still flowing. Such natural beauty has aroused my constant praise, but the friend who led the way said: This kind of babbling water is not lacking in the local area. Maybe the natural creek is not worthy of such praise, but seeing Hui Dong's tomb still makes me a little excited, after all, Hui Dong is a very important figure in The history of Chinese scholarship, standing in front of his tomb, my reverence is born.
Tomb mound form
The creek in front of the tomb
Hui Dong's tomb is on the edge of the village of Xiangxue Village, with the expansion of the village, the tomb is already outside the wall of a family, I paid attention to the house number of this house, this door number is more special, on both sides of the Arabic numerals of "No. 146" are written "Xiangxue Village" and "Xiangxiang Village". I don't know how to read it, I guess Xiangxuehai is a big village, and Tongxiang Village is one of the small natural villages. Asked the local guide, he explained to me in a thick local accent, I did not understand a word, I used my eyes to ask Brother Ma for help, he rushed at me with both hands, a flick of the mouth, the implication is that I can't understand it.
The house number of the most recent household
And no matter how the house number is pronounced, but the huidong tomb here is really there, I really hope that the village can set up more signs, so that more pilgrims can successfully find the resting place of this master, otherwise at least in my generation's memory, Xiangxuehai is mainly a famous refrigerator brand decades ago, although this famous brand has disappeared, but the name of Huidong is indispensable in the history of Chinese scripture.