This article is the exclusive original manuscript of ShishiShishi, and unauthorized reproduction/author Lian Kefei is strictly prohibited
The book continues above: How do the officials and families in "Qing Ping Le" go to class: Zhao Zhen, please stand up and answer!
As I said last time, the sutra system is a basic system of the Song Dynasty and successive dynasties, and it is a regular system for kings to learn to attend classes, and through the feast reading, kings can learn the way of government, improve cultural literacy, cultivate good deeds, and so on. In the TV series "Qing Ping Le", the "lecturers" who showed Zhao Zhen of Song Renzong included Yan Shu and Wang Zeng, of course, there were actually many people who served as officials who lectured and read the scriptures, because in the Song Dynasty, there were a total of seven kinds of sutra feast officials who actually participated in the prayer lectures and readings.
In ancient times, the status of the teacher was very revered, and look at these famous sayings of the ancients: heaven and earth king and master, teacher dignity, one day master, lifelong father, the master of the father. Through these famous sayings, we can understand the lofty status of the teacher, so the status of the "imperial teacher" is even more admirable, but is this actually the case? Why did Ouyang Xiu resign from the appointment of the Feast Official, didn't he want to be the "Imperial Master" of the Radiant Lintel?
We think about it ourselves, the status of the emperor or the prince is actually very embarrassing, in the face of this special student is a little stricter, or a little more lenient, if strict, may be able to improve the student's performance, but in the management process is bound to cause teacher-student contradictions. If it is a little wider, the contradiction between teachers and students may be alleviated, but what if the final grade does not go up? I remembered that I had also taught the children of the leader, it was really a hot potato, if the leader of the child has excellent grades, it is good to say, but if I meet a stupid and naughty child, it really makes me embarrassed, the management is strict, the child must say bad things about me in front of the leader, if the management is loose, the grades do not go up, the leader will look at you with black or white eyes? He must have doubted my teaching ability, so I could only shyly say in front of the leader every time: xx performed well, but slightly... This has become my fixed sentence pattern, with the emphasis on "but" after .
Therefore, as an imperial master, how to deal with the relationship with students must have many skills and systems, otherwise, the imperial master's heart is nowhere to be placed.
Looking at the history of the development of the sutra system in ancient China, in the embryonic period of the sutra feast system before the Song Dynasty, three clues can be found: namely, the system of guaranteeing the fu, the system of serving the lecture, and the system of holding the scriptures.
In ancient times, there were officials who specialized in counseling and teaching monarchs and princes, which were Shi, Fu, and Bao. As early as the Western Zhou Dynasty, there were official positions such as Taishi, Taifu, and Taibao, collectively known as the "Three Dukes", and their deputy positions were Shaoshi, Shaofu and Shaobao, collectively known as "Three Shaos". Such officials are collectively referred to as masters, teachers, or bodyguards. Later, these titles were given to various grass-roots workers: car repair masters, driver masters, maintenance masters...
Bao, who is responsible for the physical care of the prince, is equivalent to a physical education teacher.
Fu, in charge of the moral cultivation of the prince, is equivalent to a political teacher.
The teacher, who is responsible for the knowledge education of the prince, is equivalent to the language teacher.
These three aspects of division of labor and cooperation, fully responsible for the education and training of the prince, it can be seen that the Western Zhou court for the education of the prince is quite planned.
Because the official of the bodyguard was responsible for educating and cultivating the prince, he was extremely cautious in selecting and appointing him. The "three dukes" of King Cheng of Zhou, namely Taigong, Zhou Gong, and Zhao Gong, were all outstanding and famous sages in history. The selection of officials who are protected by future generations also pays attention to the selection of "the best soldiers in the world, filial piety, and knowledgeable and skilled". Since Bao Fu was entrusted with great trust, he was fully responsible for the prince's actions.
The duties of the protector are not limited to the prince's infancy, but the main task is to support, admonish, and teach the important tasks of support, admonition, and teaching even after taking the throne. During the Western Zhou Dynasty, the officials of Baofu both assisted the monarch and taught the prince. It can be seen that the tradition of the system of protection played a considerable role in the education of monarchs throughout ancient times. The purpose of selecting a teacher and a protector for the prince is to make the prince imperceptible through the education and influence of the teacher, and become a person with good words and deeds, high morality, and a ruling spell.
However, after the establishment of the Qin Dynasty, in the structure of the central official system, there were no masters. This is because, under the system of an absolute monarchical regime, the monarch, as the supreme dictator, simply cannot tolerate the restrictors and sharers of power.
However, after the Qin Dynasty isolated the master from the side of the supreme ruler, the new question of who would undertake to educate the emperor and also the crown prince was raised. Since then, the education of the supreme ruler has not been solved from the institutional level. Especially in the middle and late Western Han Dynasty, Confucianism flourished, and the government and the public were the flourishing atmosphere of a school of scholarship, which inevitably radiated to the supreme ruler, and only then did Confucian believers like Emperor Yuan of Han and Wang Mang emerge. In this way, on the one hand, the supreme ruler has no teachers, and on the other hand, the regime is densely populated with scholars. Therefore, the system of service and lecture produced by the Eastern Han Dynasty became inevitable.
The name of the attendant began in the Eastern Han Dynasty, and originally referred to the courtiers who were appointed as princes, not official names. Emperor Guangwu made his son the Crown Prince (Emperor Ming), and did not set up a bureaucracy in imitation of the Western Han Dynasty, but instead put the Confucian ministers in charge of teaching the crown prince, but the crown prince had no diplomatic reason, so he let the court ministers be banned as professors. A generation of confucian huanrong as a parliamentarian, often entered the court to teach the prince, and often stayed in the prince's palace. Five years later, Huan Rong recommended his protégé Hu Xian to speak that he had only been able to leave the Eastern Palace, and after Emperor Ming ascended the throne, he often discussed the scriptures with Huan Rong's son Huan Yu in the forbidden middle, asked about political affairs, and personally formulated the five sayings of the five schools, so that Huan Yu was scheduled to be in the Xuanming Hall. He also summoned Zhang Shu to preach the Book of Shang, discussing the difficult scriptures with each other, and with his ability to fit the heart, he was given the title of crown prince (Emperor Zhang). Zhang Shu (pú) is a righteous person, adhering to the scriptures, and every time he takes advantage of the gap between the lectures, he often has a correct word, in order to be strict and afraid. Later, Emperor Zhang said: "Before Zhang Yu entered the service, he repeatedly gave advice and righteousness, and he was sympathetic, out of sincerity, which can be described as the style of history and justice. "Emperor Zhang liked Confucianism, especially the ancient texts "Book of Shang" and "Zuo Chuan", because he felt that the classics had a distinction between ancient and modern, and there were many chapters and sentences, he planned to add and subtract provinces, but he summoned Qun Confucians to lecture on the similarities and differences of the Five Classics at the White Tiger Temple, and personally called the decision. During the ming and zhang dynasties, the two emperors ruled the eastern Han Dynasty, and the two emperors were both monarchs who had mastered the five classics and six arts and respected the teachers and revered Confucianism, and the cultivation of their knowledge and virtue was undoubtedly due to the confucian servants.
After Emperor Zhang, the political situation of the Eastern Han Dynasty entered a period of middle decline. After the emperor, the education of the prince was abolished and did not exist, and the education of the emperor was carried out in the form of selecting courtiers to serve in the forbidden court. Except for the four emperors of Yan, Shao, Chong, and Qian, who were too young when they ascended the throne, who reigned for less than a year and did not have any service to preach, the rest of the emperors of He, An, Shun, Huan, Ling, and Xian all practiced the system of serving and lecturing. The emergence of the system of servitude is of great significance in the evolution of monarchy education: First, most of the people who enter the palace are concurrently held by low-ranking officials, with the largest number of speakers written by the canon, and not by the special counsel of the Eastern Palace master, which shows that the emperor's control over the prince has been strengthened, but only for fear that the Eastern Palace will become a force of its own and threaten the imperial power; second, "waiter" is the meaning of the lowly person standing on the side of the venerable, even if it is a generation of great Confucian HuanRong, also known as the forbidden teaching. The name of the attendant reflects that the status of the Eastern Han Emperor is lower than that of the Western Han Dynasty.
The characteristic of the Eastern Han Dynasty's teaching system is that it has created a group of "teachers" who are not teachers. The identity of the attendants was only the "attendants" who provided knowledge to the emperor. So there is such a contradiction, Confucianism respects the teacher, but the emperor's "teacher" is so low-minded, how can it provide an example for The world's Confucian students? This required another reform of the emperor's education system.
The Wei and Jin Dynasties then appeared this kind of errand of carrying out the scriptures, what is the status and function of the scriptures, through this story, we can find a hint, when the Eastern Jin Dynasty Xiaowu Emperor, "when the crown prince was still young, the emperor was very hearted, and the choice of Wen wu was all a moment of jun." With Miao as the vanguard, he led the County Taizhongzheng and conferred the Prince Sutra. The Emperor said to Xu Miao: "Although we did not treat each other with the courtesy of a teacher, we did not meet with a doctor." 'The emperor of the ancients was revered by the scriptures, and since the Wei and Jin dynasties, many micro-professors have been called doctors, and they are no longer respected as teachers. This passage of what Emperor Xiaowu of Jin personally said to Xu Mi, "No longer respected as a teacher" reflects the typical "not teacher view" in the Eastern Jin Dynasty, the emperor's rule. In addition, the phrase "since Wei and Jin have mostly been micro-professors" reflects the human factor in it, that is, to lower the identity of the professor. Therefore, the status of the scripture is not high, but compared with the attendants, the emperor is still a little thin-faced, and often has to pose in specific public places, and the scripture will be the object of worship and respect for the emperor, the prince, etc., with a performance nature, but after the ceremony, the status of the subordinate is still restored.
At this point, the three functions of politics, education, and etiquette of the original teacher system have been completely separated, the political functions have been artificially suppressed, the etiquette functions have been limited to specific occasions, and the educational functions have been changed to the temporary workers. The abolition of the master system in the Qin Dynasty was due to the need to establish the exclusive status of the emperor; The Eastern Han Dynasty appeared as a servant to strengthen the emperor's expertise; The Wei and Jin dynasties of the Southern and Northern Dynasties were written to emphasize the norms of etiquette. Therefore, the Qin Dynasty solved the excessive political significance of the master system, but it was overcorrected. The eastern Han Dynasty's attendants could play an educational role, but their status was too low and contrary to the Confucian etiquette system. Finally, the Wei and Jin Dynasties and the Southern and Northern Dynasties again appeared to carry out the scriptures to fill in the shortcomings of the service system in terms of etiquette.
In the construction of China's ancient political system, the emperor made efforts for his own autocracy and centralization. No matter the past and the present, whether china is overseas, the core issue of politics is the distribution and ownership of power. The broader term ——— or the emperor's education system ——— faced an insoluble paradox that the academic status of teachers was higher than that of students, but at the same time the political status of the emperor was higher than that of his subjects. From the perspective of the development of the ancient Chinese emperor education system, the solution is to create "not the teacher's'" mentioned above.
By the time of the Tang Dynasty, the feast had not yet been institutionalized, and the imperial ceremony was not very exquisite, basically sitting and preaching, and the so-called "sitting and discussing the Tao" was this truth. The Customs of the Han and Tang Dynasties are generally to sit on the ground, while the Imperial Pulpit may be just a habit, which does not have the meaning of respecting the teacher, nor the meaning of revering the king. If the emperor sits on the ground and the speaker adopts a standing posture, it will form the effect of the speaker being condescending and the emperor looking up, which will give people a feeling of inferiority and inferiority. Moreover, the Tang scriptures were mostly written in Jian Mu, and the lecturers held the lecture manuscripts in volumes, which would be difficult to bear to stand for a long time. The book was simply on the relatively low cases, and the "jun" and "shi" were opposite, and they all took the form of kneeling, which should be a habit at that time.
This form of sitting-in lecture continued until the early years of the Northern Song Dynasty. It is said that before Emperor Renzong of Song's heavenly saints, the officials who read the feast were all sitting and lecturing. But there was one thing that broke this rule, during the Northern Song Dynasty, the feast reading became the standing lecture for the first time. The initiator was Sun Shuang, a Hanlin attendant at the time, because Song Renzong was young and needed to step on a small stool to be able to get a lecture, so Sun Yi asked to stand and teach Renzong so that he could come close to the front at any time. Sun Yi was an old minister of the Feast and taught very seriously. "If you go up to the feast, or look left and right, or knock on the bed, then the arch does not speak, and the appearance will be solemn." On also for the sake of listening. "Arching without speaking" is obviously standing posture, standing speech. Later, Cheng Yi said, "The ritual of establishing a lecture only begins with the intention of Empress Mingsu. "It was probably Sun Yi's speech that was approved by the empress. The old minister of the feast took the lead in giving a lecture, and the other officials of the feast naturally did not dare to sit down and speak, and even the attendant lecturer took the initiative to serve. The sutra ceremony evolved from the original personal behavior of Sun Yi into an official ceremony.
Song Renzong "listened to the case", indicating that the Song Dynasty pulpit had changed from a few low cases to a tall lectern or lecture. At this time, "sitting" is no longer sitting on the floor, but sitting on a stool or a chair. In addition, printing flourished in the Song Dynasty, and the lecture script changed from a bulky simple to a lightweight paper textbook, which also provided convenience for the establishment of the scripture reading official. But after all, it is better to stand than to sit, and it is difficult to stand for a long time and talk about physical strength. In September of the third year of Emperor You's reign (1051), Emperor Renzong of Song forgave that the reading officials had been too long and too tired to serve in the feast, and formally issued an edict: "When the imperial court lectures on the reading officials, they should talk about the readers, and the standing attendants should be right, and Yu is given to sit in the cabinet." Therefore, the form of the sutra feast was determined to be sitting and standing. At this time, the general procedure for reading the feast is: to sit before entering the feast and drink tea. Ren Ge, re-seating. When speaking and reading, stand up for the time being. Finish the lecture, sit back, give soup, and retreat.
However, things are not so simple, and the question of whether to "stand up" or "sit and talk" has actually led to a big debate and discussion.
During the reign of Emperor Shenzong of the Song Dynasty, Lü Gongzhuo, a scholar of Hanlin and a lecturer of Hanlin, and Wang Anshi, a scholar of Hanlin and a lecturer, expressed dissatisfaction with the standing of the waiter and the speaker, believing that it should be reasonable for the speaker to sit on the waiter. The Shrine of the Divine Patriarch ordered the discussion, and the ministers divided into pro-factions and debated with the opposition. Since then, when the emperors have been reading at the feast, the question of standing or sitting has been repeatedly quarreled over and over again, of course, in the end, each time the argument is to take the form of standing speech.
The controversy between sitting and standing up to preach seems boring and meaningless, but in fact it is itself a move by the warden to strive for a higher status. The appearance of the lecture was originally due to the fact that Song Renzong was young and short, and the official of the feast stood and read to get closer to Song Renzong. This was actually an accidental factor, but later it led to discussions from all sides, the essence of which was nothing more than "not a teacher's view" at work, Song Renzong once appointed Ouyang Xiu as a jing feast official, as Ouyang Xiu's reputation, to enter the sutra feast, which should be a beautiful thing on how to go to a higher level, but he wrote to refuse, and the reason was also very straightforward: "The attendant is the closest, and the ancestors were only one or two people. Now there are fourteen people who have served the feast, and there are ten people who serve the feast, and there is no place for them to sit in the feast. Doesn't this reveal that Ouyang Xiu has seen through the appearance of the Jing Feast Official, how much of an embellished color? In contrast, for example, Cheng Yi and Zhu Xi were too enthusiastic about the feast, but they attracted rejection, and the essence behind it was nothing more than that they pointed fingers at the supreme authority of the emperor and mistakenly regarded "not a teacher" as a true teacher. As a matter of fact, it is impossible for a strong scholar such as Cheng Yi and Zhu Xi to fail to understand the difference between the system of guaranteeing fu and the system of feasting, as Cheng Yi said in his recital: "There is no official to protect Fu today, and the responsibility of Fu Deyi to protect his body is in the feast, and the emperor should make the officials of the feast know about it when he speaks in the palace." Therefore, the failure of Cheng and Zhu's jingfeng teaching can only be attributed to their desire to fill in the gaps in their duties left after the abolition of the pre-Qin Bao fu system. From this point of view, Cheng and Zhu Zhi's loss can also be understood as it is precisely because they understand too well the difference between the system of guaranteeing the system of food and the system of feasts that they have crossed the boundary of the system of prayers and vainly wanted to enter the field of the system of guaranteeing the system of food.
Although the Jing Feast Official has the name of an imperial master, he does not have the reality of an imperial master.
In the Ming Dynasty, imperial power was supreme, and the dignity of kings and subjects became the social consensus. The ministers above the imperial court all performed the ritual of kneeling and kneeling, and it became common for the staff to scold the court, and the treatment of reading at the feast was very low. Not to mention lecturing to the emperor, and even lecturing to the prince of the Eastern Palace, he was asked to kneel, but because of the temporary death struggle of the Ming Dynasty scholars, he reluctantly retained the tradition of standing lectures, and in the end, he failed to do so after kneeling at the feast, which left a little face for the readers. According to records, during the Jingtai period, "whenever the emperor came to preach, he ordered the lieutenant to throw money on the ground, and let the lecturer pick it up everywhere, and call for grace." Throwing money on the ground has always been an act of charity for advocating excellence or beggars, and the Ming Dynasty imperial family actually used it to treat Confucians, which shows the tragic situation of the Ming Dynasty Swen sweeping the floor.
The Ming Dynasty sutra was also extremely perverted. It is said that during the reign of Emperor Wuzong Zhengde, Li Tingxiang was giving a lecture through a feast, and the Zhengde Emperor suddenly traveled to the West Garden without a greeting. Without the students, Li Tingxiang was overwhelmed, "Gong Zhen stood up until the evening, retreated to the inner court board room, and did not dare to sleep." "The next day, I drummed five drums, and then I shook my spirit and went to the feast again. Even in the absence of the students, the lecturer did not dare to relax his standing posture and stood until dark, which showed the strictness of the lecture system.
In the Qing Dynasty, the ceremony of the feast was basically followed by the Ming Dynasty and slightly simplified, and the feast still used standing. The ancient Chinese system of scripture feasting from the Song Dynasty to the Qing Dynasty, with a history of 500 to 600 years, the form of teaching gradually evolved from the initial sit-in lecture to the standing lecture, and even almost degenerated into kneeling in the early Ming Dynasty. In general, it is mainly based on standing lectures, and there are very few sit-down lectures. From the history books, sitting lectures are called "giving sitting", which can be seen that standing lectures are the norm, sitting lectures are special cases, and kneeling lectures are perverted.
Therefore, these imperial masters seem to be glorious, but in fact, in the eyes of the emperor, they are still subordinates after all, and they are not completely respected and treated as teachers.
The sat-in speakers advocate attaching equal importance to respecting the king and respecting the Tao, respecting the king at the same time, but also requiring Confucians to retain self-respect, and the speakers have a clear sense of respect for the king, and the "cynical" nature and realistic attitude of the speakers are more in line with the interests of the emperor and easier to get the emperor's favor.
Finally, I would like to ask this new society: Why do I have to stand when I lecture? Moreover, the school has special regulations that you cannot sit and lecture. Which classmate answered my question?
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