When it comes to the Wu Sect of the Qianjia School, Hui Dong is a figure that cannot be bypassed, and he is undoubtedly the grandmaster of the Wu Sect of the Qianjia School. The reason why Hui Dong can achieve such a high academic status is due to the contribution of the three generations of ancestors before him. It is precisely because of the deep family relationship that the Hui family to the Hui dong generation finally became a great success.
Author of books and lectures to open a generation of home learning
According to the "Case of Qing Confucianism", "The blue wisps of the Park An Yan Road, the Yanxi and the Semi-Agricultural Followed, yihong qiye, to the pine cliff and Wei wei as a master." Teach the origins, from the order of the world, to the learning of the Ming family. "Hui's family studies with sound as its origin, and its people have learned the scriptures, taught the townships with the Nine Classics, and made achievements in the management of the Yi and Spring and Autumn classics. Regrettably, as a gongsheng of the late Ming Dynasty, Yousheng was at the time of the change of dynasties, and his writings were scattered and could not survive to this day. His son Zhou Ti adhered to the court teachings and was also good at scripture, but his works on the study of scripture are only found in the book "Poetry" circulating in the world. Hui Dong has a saying: "Hui's scriptures, the power of public opinion to the father of the great king... Gong Chuan Qixue is due to the books of "Poetry", "Yi Chuan", "Spring and Autumn Questions", and "Three Ritual Questions"... His "Yi Chuan", "Spring and Autumn Questions", and "Three Ritual Questions" were publicly known to dictate the great righteousness, and ordered the first king to write it. Later, he wrote dozens of volumes of "Easy To Say", "Spring and Autumn Saying", "Etiquette Theory", and "University Theory". From this, it can be seen that Wyeth has been studied by Yousheng, Zhou Ti to Shiqi, and Shiqi's "Easy to Say", "Spring and Autumn Saying", and "Ritual Saying" are actually the crystallization of Huishi III's governance.
Looking at the three generations of Yousheng, Zhou Ti, and Shiqi, we can clearly perceive their tendency to worship Han. At the end of the Ming Dynasty and the beginning of the Qing Dynasty, there was a situation of "rational liquidation" in the academic circles, the rise of Sinology was at the beginning, Wyeth had its own voice, and the governance of learning emphasized seeking truth from facts, faith and signs, which coincided with the research tradition of Scholars of the Han Dynasty. Taking the Yi as an example, Hui Dong said on his great-grandfather: "The father of the first King of the First Dynasty pushed sinology, thinking that the Han people had not gone far from ancient times, and that each of them had a teacher, which later Confucianism could not reach... If he is old, he will not repeat his writings, but he will be conferred on the public by his words, and the ancestors of the public will be enlightened by the ancient precepts of Yayan. Li Dingzuo's book "Zhou Yi Ji Xie" brings together nearly forty Yi annotations from the two Han Dynasties to the Tang Dynasty, and is the only document preserved in the Han Yi after the Tang Dynasty. Oral transmission was passed down to Zhou Ti, compiling the book "Yi Chuan", and then Shi Qi went to chengjiaxue, Yuanshao Han Confucian Yixue, and compiled "Yi Shuo", frankly: "'Yi' began in Fuxi, flourished in King Wen, and was prepared in Confucius, and its saying still exists in Han... Han Confucian "Yi", such as Meng Xi with Gua Qi, Jingfang with transmutation... Yu translates to Na Jia, which says different things, and refers to one, and neither can be abolished. The "Yi" that is now transmitted comes from Fei Zhi, Fei's ancient text, Wang Bi changed it to a common book, and created it as a virtual image, so that Sinology was empty, and ancient learning died. From the vocal restoration of the Han "Yi", the restoration of the appearance of the ancient "Yi", the influence of Zhou Ti by his father, the writing of the "Yi", and then to the recognition of Shi Qi's way of governing the "Yi" by sinologists, the three generations of Wyeth not only promoted Sinology conceptually, but also showed their recognition of Sinology in the process of the practice of the Zhijing, formed a family standard, established the tone of Wu School Sinology, and influenced future generations.
Take the meridian interpretation of the Meiji study path
Since the ancient sinologists preached the scriptures and attached importance to the examination of the precepts, the three generations of Huishi took the Fa Han Confucian, believing that "the righteousness of the scriptures exists in the training"; and benefiting from the profound foundation of scriptures, so when exhorting the scriptures Chinese the names of the characters or examining the historical facts of the ceremony, they often take the sutras as the sect, widely collect and quote all kinds of scriptures, and refer to the various scriptures for interpretation. Because the audio works are scattered, this article is left alone, but the pen and ink are placed in the books of Zhou Ti and Shi Qi.
Zhou Ti mentioned in the Book of Reply to Xue Xiaomu: "The purpose of the servant's saying is only to interpret the scriptures... However, according to Confucius's "Spring and Autumn", the servant refutes the Zuo clan and the Zhao clan without any evidence, and if he wants to oppose wu, he must also prove it in the 'Six Classics', and then he and the servant want it. Among the many documents quoted in his "Poetry Commentary", the "Three Traditions of Spring and Autumn" and the "Three Rites" occupy half of the country, which shows the weight of the scriptures. The next interview is an example.
The poem of Ge Qin says: "Harm Han harms or not, return to ning parents." "Those who say that a woman is suitable for a woman have the courtesy of the provincial parents." The poems of "Spring Water", "Spiderfly", and "Bamboo Pole" say: "A woman has a line, far away parents and brothers." "Whoever says that a woman is suitable for a woman shall not be recounted to her parents and brothers, and the two shall be so contradictory." And the "Spring and Autumn Zuo Clan Biography" said: "The daughter of all the princes returned to Ning Yue. "...The Biography of Gu Liang says: "A woman cannot marry more than she marries, nor does she marry more than she is indecent." "And say so and so on... Foolishly taste the meaning of Confucius, and know the meaning of Ning Ning. It is known in "Spring and Autumn". "Spring and Autumn" Zhuang twenty-seven winter book "Qi Bo Ji Lai"... And why is "Spring and Autumn" ridiculed by books? In this way, it is not true to know that guining is not true. The "Ram Biography" says that "the woman returns to marry", yes and also. (In the book "Poetry")
Zhou Ti inspected the Book of Poetry and found that the understanding of "Guining" in poems such as "Ge Qin" and "Spring Water", "Cockroach", and "Bamboo Pole" contradicted each other, and the contradiction was whether "Guining" meant "the gift of provincial relatives", and then referred to the "Zuo Zhuan" and "Gu Liang Biography", proposing that the behavior of provincial relatives was not in accordance with the etiquette system, and it was appropriate to interpret it as "women marrying". Here, regardless of whether Zhou Tizhi's statement is accurate or not, and the term "Spring and Autumn Three Transmissions" is covered by the term "Spring and Autumn", which confirms his way of governing the study of "interpreting the scriptures through the scriptures".
The proposal of "interpreting the scriptures with the scriptures" stems from the summary of the traditional methods of classical study, and Huang Zhen of the Southern Song Dynasty said in his "Huang's Ribao": "The words are the same and different, and the disadvantages of interpreting the scriptures in the world can be broken", which shows the limitations of the original texts of the Zhijing Sect. In the middle of the Ming Dynasty, especially in the late Ming and early Qing dynasties, the "interpretation of the scriptures with the scriptures" developed greatly and was accustomed to the treatises of scholars. Some scholars take advantage of their own knowledge and strong knowledge and ability to understand the scriptures, carefully proofread the scriptures when interpreting the scriptures, restore the original appearance of the scriptures, seek the evidence in the scriptures, and at the same time break through the limitations of the original texts, supplemented by transmission, and express more rich and accurate scriptures. Zhou Ti and Shi Qi coincided with the transformation of the times, and the method of governing the scriptures came into being, which not only opened up the Wu school's path of "interpreting the scriptures with the scriptures", which became the primary principle of interpreting the classics in later generations, but also showed the paradigm of scholars in the late Ming and early Qing dynasties.
Create a basis to carry on the past and open up the future
The three generations of Huishi are long in scripture, not unfamiliar with history, sub-collection, Zhou Ti's "Poetry", although it focuses on the scriptures, it also contains a lot of discussion of the history of the Spring and Autumn Period, and Shi Qi's "Li Shu Di Guan" describes the issues of farmland cultivation and land system, all of which testify with "Guan Zi". The two revere the Han, but they do not specialize in the Han Confucian Scriptures, it is said that "there is a knowledge of Han Confucianism rather than an appendage", and the pre-Qin Zhuzi or Wei and Jin doctrines are all discussed, and those who choose it are chosen, and those who are not dialectically fallacious, do not stick to the rules, and do not blindly oppose. It is precisely this dialectical attitude that makes Wyeth gain something in the process of governing the scriptures, showing a new vision of the scriptures, of which Shiqi's "Easy to Say" is the most prominent.
Shi Qi has a saying: "The Spring and Autumn Edition of the Zhou Li is based on chronicles, and scholars do not know the Zhou Li, but they know the Spring and Autumn Period. To a certain extent, the study of scriptures is mutually exclusive, and the Spring and Autumn Period is the "Great Sect of Etiquette and Righteousness", and there are many ritual systems such as sacrifices and dowries, and it is impossible to explain the Spring and Autumn Period without understanding the etiquette system. This concept of "mutual communication" also applies to the academic propositions expressed in "Easy to Say". First of all, the book "Zhou Yi" is all-encompassing, involving linguistics, philosophy, literature and art, natural sciences and other multidisciplinary knowledge, the study of this book naturally requires scholars to have a high degree of cultural literacy, from multiple angles of interpretation in order to dig out more meaning. Shi Qi studied the fundamentals of the interpretation of the scriptures, starting with the exhortations, and then explored the scriptures, quoted the classics, widely collected the righteousness of Jing, Zheng, Xun, and Yu, won the "Yi Zhou Shu", "Han Shu", and "Shi Ji", and even included the "Xunzi", "Guan Zi", "Mozi" and even the "Inner Classic" as evidence, forming a situation of mutual exchange of classics with historical evidence of "Yi" and "Yi" with zi. Secondly, Shi Qi was an official for many years, and during his supervision of Guangdong, he practiced good government, paid attention to indoctrination, and acted in many praises, but in the end he was punished by the Son of Heaven for repairing Zhenjiang City, and it ended hastily. After returning to his hometown, he devoted himself to the study of the scriptures, and his experience of acting as an official led to a deeper understanding of "the application of the scriptures" in the process of administering the scriptures. A large number of historical facts are used in the "Yi Shuo" to explain the meaning of the "Zhou Yi", and the value of history lies in the fact that the events that occurred revealed the concepts covered by the events themselves. It is precisely by excavating this idea that Shiqi propagates the scriptures and makes his position clear.
In summary, at the end of the Ming Dynasty and the beginning of the Qing Dynasty, dynasties changed, and scholars sought new ways of governing. Wyeth Yousheng, Zhou Ti, and Shiqi III passed on the scriptures, preserving a wealth of literature for future generations. The tendency to revere Han in the process of governing the classics, as well as the way of administering the scriptures that paid attention to "interpreting the scriptures with the scriptures", established the paradigm of family governance, influenced the development direction of the classic interpretations of qianjia descendants, and contributed to the flourishing situation of qianjia classics. In addition, Huishi Shiqi inherited the family's way of learning and governing the scriptures, and in the process of governing the "Yi", he made a new attempt to exchange classics to achieve the practical application of the scriptures, showing a higher cultural vision, and leaving a strong mark in the history of scripture.
(This paper is a phased result of the major project of the National Social Science Foundation of China "Qianjia School - Wu School Research" (17ZDA303))
(Author Affilications:School of Literature, Soochow University)
Source: China Social Science Network - China Social Science Daily Author: Monday Xuan Cao Wei