Historical Overview of Scripture in the Sui and Tang Dynasties

"(8)

In addition, He Yan's The Analects of Confucius (9) and Wang Bi's Explaining the Examples of the Analects of Confucius (10) are also works of scripture that created a new style of learning.

He's interpretation of the Analects of Confucius is a strong rejection of the triviality of Han Confucianism, and focuses on conciseness and explication of doctrine.

For example, his note, "Thinking without learning is dangerous," said: "Do not learn to think, and then not, in vain, so that the people m Qing God tired and perilous.

"Note" cut the question and close to thinking "said:" cut the questioner, cut the question in their own learning is not yet realized.

Nearly thinking, thinking about what they have not been able to reach.

The general questioning of the unlearned and the distant thinking of the unattained are not refined in what is practiced, and what is thought of is not understood.

He Yan also adapted to the needs of the times into Confucianism, not only in the socio-political and ethical values to follow the Confucian norms, but also from the philosophical ontology of Confucianism to make a new interpretation of the way of the Sage outside the King, permeated with a strong socio-political ideals, such as the note "such as the use of it, then I advanced from" said: "will move the customs, return to the simple, advanced is close to the ancient wind, so from it.

"Wang Bi further than He Yan.

In the "Analects of Confucius", he used the "use" to see the "body" method to analyze and explain the "Analects of Confucius", not only is very keen to explore the ideas of Confucius on ontology, but also to be derived from the play, such as the interpretation of the "Analects of Confucius" - Liren

The matter of the husband has a return, the sky has a meeting.

Therefore, to get its return, the thing although Yin big, can be a lift; total its will, although the reason is broad, can be to about poor.

Such as the king of the people, the way to unify the masses.

Another interpretation of the "I want no words" said: "'I want no words', cover the desire to Mingben, lifting the end of this unification, and show things in the extreme.

The words of the teaching, will be more than the general nature, and the disadvantages to the annihilation; send the purpose of the rhetoric, will be right and wrong, and the situation to the complexity.

Both seek the Tao, not sexual defense, is to repair the abolition of the word, then the sky and the chemical.

To Chun and view, the heart of heaven and earth is seen in the unspoken; cold and summer generation order, then the unspoken order in the four seasons, the sky is not assiduous?" In this way, Wang Bi has elaborated a set of metaphysical ideas that neither violates the original intention of Confucius nor makes creative play.

"As far as the values of the time are concerned, people were not satisfied with the realistic nominal society, but longed for a natural nominal society.

People were also not satisfied with the reality of monarchical rule, but longed for a monarchical rule that 'uses the husband's nature' and 'does not harm nature'.

"(11) The metaphysical thought of He Yan and Wang Bi and their practice of annotating Confucian classics with metaphysical doctrine and the unique scriptural thought developed from it were in line with this spirit of the times.

It is precisely because of the spirit of the times that the style of interpreting the Confucian classics by means of metaphysics initiated by He Yan and Wang Bi has not only had a significant impact in the Wei and Jin dynasties, but has also spread to the North and South Dynasties.

Han Kangbo, a Jinnese, wrote a commentary on the Yi system of rhetoric, and Xiao Yan, the Emperor of Liang Wu Di, produced Xiao Jing Yi, Zhou Yi Lectures, Mao Poetry Answers, Shangshu Daiyi, Leshui Yi, Confucius Justice, and Spring and Autumn Annals, which reflect this.

The Wei and Jin dynasties, although He Yan, Wang Bi has opened up the path of righteousness of the scriptures, but its time people still talk, "Lao", "Zhuang" of the study of the scholars are more important, He, Wang's two not only Laozi and Confucius as the same as the "saints", but also more of the Taoist way of the nothingness of the Taoist way as the "saints" highest virtue, "saints". The highest virtue of the "saints".

In this way, compared with the metaphysics of the noble "nothing", Confucianism is quite cold.

After the Eastern Jin Dynasty and into the North and South Dynasties, Liu Song in the Southern Dynasty advocated Confucianism, especially the three "rituals", the great Confucian Lei Zizong, "rituals" attainments can be the same as Zheng Xuan; Qi, Liang, "rituals" is particularly developed, a generation of great Confucian Wang Jian, "long" rituals "learning, and secretly study the rituals of the court, each blogging, citing the Confucian, rare examples.

"The famous Confucian scholar Liu Jingliu" Confucianism, "was crowned at that time", and its "collection of writings, all of which are" Rites "of the righteousness of the world.

"(12) In addition, the Southern History of Confucianism, recorded by He Tongzhi, Sima Yun, Shen Jun, Huang Kan, Shen Su, and so on, are also famous for the study of rituals.

Emperor Wu of Liang was even more y affected by the situation of Confucianism at that time, "the Ministers were rare, and the court of the great Confucianism alone, but not willing to support the masses, the students were lonely, embracing the scriptures and no study," so in the fourth year of the Heavenly Supervisory Court (505), issued an edict that: "this year the nine streams of the regular election, the year is not yet thirty, do not know the scriptures, not to be removed from the brown; If there is talent with Gan, Yan, do not limit the number of years", and "edict to open five halls, the establishment of the national school, the total of the five classics to teach, the five classics, Dr. each" (13), and to Ming Shanbin, Lu Lien, Shen Jun, Yan Zhizhi, He Lien, the master of the one classic, hundreds of students in each hall, the shooting strategy through the Mingjing, that is, removed as a The first is to make the first step in the process of the development of a new system.

So "a dozen years of questioning, the cloud will be the capital of the people with the scriptures" (14); seven years (508 years) and the edict "the establishment of the country, the king and the people, the establishment of the Church (Confucianism) as the first, to build up the body to sharpen the line, from the scriptures and the arts ....... It is appropriate to start However, Boyan son, service their ten theories, the promotion of the three virtues" (15), so that the royal nobles stomach to Confucianism, Emperor Wu and personally laid Confucian saints, the scale is unprecedented, really "Jizi Yan, Yangyang Yan, the road of the line is also like this.

"(16) As for the Northern Dynasties, due to Confucianism originally had a strong social base, coupled with the ethnic minorities into the Central Plains after the urgent need to change their original nomadic customs, the establishment of a new way of life and the way of rule, to improve the quality of their own culture in order to speed up the process of feudalization, and other factors, the more importance of revitalizing Confucianism.

The Northern Wei Dynasty has been "more than people to support Shang, Confucianism to the rise" (17); the Northern Qi Jingxue is more developed, out of a number of famous Confucian, especially Xu Zunming, Liu Xianzhi, etc. transmitted by the Yi, Poetry, Rites of Passage for the impact of the great; the Northern Zhou, in particular the Emperor Wen and Emperor Wu is more elegant Confucianism, the Northern History - Confucianism biography, "said:

...... Lu Jingxuan learned all the arts, repair the lack of five rituals; Changsun Shaoyuan talent called the intersection, the six music of the bad.

From the dynasty chapter gradually prepared, scholars to the wind.

The Ming Emperor compiled the calendar, Dun Shang learning.

Inside the view of Chongwen, outside the heavy into the uniform of the job ...... is to the world curtain to, culture and education far Qin.

"To Zhou Wendi Yuwen Tai, apparently Chongru Xingxue has become a fashion, and to the Wudi Confucianism has been driving on top of the three religions, so Pi Xirui "history of scripture," said: "only Wei Xiaowen, Zhou Wudi can change the old style, respect Confucianism", "Wei Confucianism", "the most prosperous, the Northern Qi, Zhou, the most powerful, the most powerful, the most powerful, the most important, the most important, the most important, the most important, the most important, the most important, the most important, the most important. The most prosperous, the Northern Qi, Zhou, Sui, and even Tang Wude, Zhenguan, the flow of wind unceasingly.

The South and North Dynasties of Confucianism is not only a different interest, and academic style is also very different.

On the former, the South Dynasty heavy Wei and Jin traditions, the scriptures used mainly for the "Zhou Yi" Wang Bi note, "Shangshu" pseudo-hole biography, "The Analects of Confucius" He Yan solution, "Zuozhuan" Du pre note, etc.; the North Dynasty is heavy on the tradition of the end of the Han Dynasty, the scriptures used mainly for the "Zhou Yi", "Shangshu" Zheng Xuan note, "Zuozhuan" service Pious note, etc.

On the latter, as the "Northern History - Rulin biography," said: "the South is simple, get its Yinghua; North deep and confused, poor its branches and leaves," that is, the South Confucian Confucian Confucian Confucianism by He Yan, Wang Bi to the metaphysical meaning of the understanding of the tradition of the scriptures of the greater impact, said the scriptures are not bound by the family law and the synthesis of many say, and can be summarized, the noble insight, and the north! The Confucian scholars were heavily influenced by the Han Confucianism, which was limited to explaining the chapters and verses of the sutras, and were bound by the laws of the family, but also in-depth and detailed, and quite in-depth.

By the Southern lineage of the development of the original Confucian scriptures do not pay attention to the main Confucian scriptures have been the old notes and then do the explanation and interpretation of the so-called "the study of the righteousness of the", Liang Wudi's "Zhouyi Lecture Speech Sparse" and "Zhongyong Lecture Sparse", the Huang Kan's "Analects of Confucius Sparse", the "three rituals of the righteousness of the Sparse," and so on, that is, for its representative works.

This division was extended to the Sui dynasty, the south and north scholars have their own views, opinions, no one is sure.

In the early years of the Kaihuang era, "the state ordered the state students to pass a scripture, and all recommended, will be used.

Both the policy questioning, the doctor can not determine the ZangFu, the priest YuanShan strange question, HuiYuan said: 'Henan, Hebei, the meaning of different cases, the doctor can not be involved in all.

The students are all holding their short, said their strengths, the doctor each have their own doubts, so long and undecided.

'" (18) the scriptures and notes so chaotic caused by and increasingly deepen the contradiction between the Confucians, "Sui book - Liu Zhuo biography" records: Liu Zhuo "after the state son of the interpretation of Dian, and (Liu) dazzle on the righteousness of the deep frustration of all the Confucians, salty with the stove hate, and then for the fly chapter of the defamation, removed from the name for the people.

"This kind of example in the" Sui Shu - Yuan Shan biography "is also recorded.

This is more cast into the Confucianism of its own development of the inherent obstacles: "Lingyi in recent times, go to the right turn, no longer the teacher of the law.

Learning is not the heart to understand, specializing in the flashy phase Shang, hesitate to create a variety of difficulties, to be a terrible pair, so there are scything angle, against, from each other, and so on all the flip-flopping said.

Chase annoying words, in order to organize the Yi narrative, pouring into the custom, but do not know the change, this scholar of the shield.

"(19) The Tang Dynasty saw the emergence of an unprecedented "unification" of the political landscape, as the mainstream consciousness of Confucianism as the interpretation of the state of the door is clearly inconsistent with the situation, Emperor Li Shimin thought of some unification.

The Old Book of Tang - Confucianism preface:

Emperor Taizong also to the Sacred Scripture feasts far away, the text of the error, the edict of the former Minister Yan Shigu examined the "Five Classics", awarded to the world, the order of scholars to learn.

And to Confucianism, chapter uniform complexity, the edict of Confucius priest Kong Yingda and the Confucian writers of the "Five Classics", where one hundred and seventy volumes, called the "Five Classics Justice", so that the world to study.

"Tang Hui Yao" Volume 77 "on the meaning of the scriptures" also recorded: "Zhen Guan 12 years, Confucius priest Kong Yingda wrote the "Five Classics" righteousness of 170 volumes, called the "righteousness of praise", there is an imperial decree changed to the "Five Classics justice".

"According to this can be seen, Emperor Taizong is due to" Confucianism, chapter and sentence complexity "and make decisions to unify the scriptures; Kong Yingda to the national son of the priest is responsible for presiding over the responsibility of the "Confucian" to participate in the matter; this where one hundred and seventy-seven volumes of the book, initially called the "Pentateuch". The book was initially called "The Five Classics", and was renamed "The Five Classics of Justice" at the behest of the government.

The book was initially completed in the 16th year of the reign of Zhenguan, and then published twice, until the fourth year of the reign of Emperor Gaozong Yonghui, when it was formally promulgated.

The New Book of Tang - Kong Yingda biography of its record:

At the beginning, Yingda and Yan Shigu, Sima Caizhang, Wang Gong, Wang Diem by the marsh to write the "Five Classics" of the righteousness of the training, where more than a hundred articles, the number of the "righteousness of the Zan", the imperial decree to change to the "righteousness of the" clouds.

Although the Guan heterogeneous for the detailed, but which can not be no fallacy of redundancy; Dr. Ma Jia Yun refuted its loss, to ridicule and denigration.

There is an imperial decree more ruled that the work is not done.

Yong Hui two years, the edict of the Zhongshu Menxia and the three pavilions of Dr. Guozi, Hongwenkan bachelor's examination of the correct.

So Shangshu, left Zhi Ning, the right servant Zhang Xingcheng, the high seasonal auxiliaries on the addition and loss, the book began to be laid down.

The justice of the Five Classics is mainly in the North and South Dynasties since the Confucian scriptures on the basis of compilation: "Zhouyi Justice" according to "Jiangnan Yishu"

deletion; "Shangshu Justice" according to Sui Liu Zhuo "Shangshu Yishu", Liu Xuan "Shangshu Shuyi" deletion; "Mao Poetry Justice" according to Sui Liu Zhuo

"Mao Poetry

Of course, when deleting

the old records, the Tang Confucian scholars, such as Kong Yingda, not only changed and took the old records, but also expressed their own views, forming their own characteristics.

The most noteworthy ones are "clearing up doubts", "integrating evidence", "storing different ideas", and "examining doubts".

In the twenty-fourth series of Chinese Philosophy, Zhang Baosan published a long article entitled "The Tang Dynasty Confucian Explanation of One Side of the Scriptures, One <The Five Scriptures of Justice> Explanation of the Scriptures by way of Analysis

On", which has already been analyzed exhaustively, and so I will not go into details.

Since the "justice of the Five Classics" issued by the state stomach, used to take the scholar, the world as a walking standard, the Tang to the early Song Dynasty, more than the scholar to abide by and do not dare to have

dissenting views, the formation of a unified scripture trend.

But on the one hand, this is mainly the unity of the scriptures and the meaning of the word, and will be defined as

the scholar must follow the dogma of the practice, bound and closed to Confucianism, stifling the Confucian scriptures forward; on the other hand

as Pi Xirui, "history of scripture," said the "Wujing Justice" is the end of the Han dynasty tradition of scripture, "to save the Han school of science," the "Wujing Justice" is the tradition of the Han dynasty, "to save the Han school of science. "

On the other hand, as Pi Xirui said in History of Confucianism, Justice of the Five Classics is a continuation of the tradition of Confucianism of the late Han Dynasty, wanting to survive in the Han Dynasty and peeping into the fence of Zheng Jun.

And these two factors, decided that it is not enough to compete with the then flourishing

Buddha, the two old.

And these two factors determined that it was not enough to compete with the flourishing

Buddhist and Lao traditions.