A brief introduction to primary school
The word primary school explains the differences. Han Confucianism refers to the study of writing as primary school. "Hanshu·Yiwenzhi": "In ancient times, people entered primary school at the age of eight." "Zhou Guan·Baoshi": "He raised the sons of the country and taught them the six books and nine numbers. The six books were composed of pictograms, pictograms, pictograms, and onomatopoeia. , transfer, and borrow." People in the Song Dynasty often regarded sweeping, coping, and advance and retreat as primary schools. Duan Yucai was well versed in music training and read Zhu Xi's "Primary School" when he was a child. He said in a collection of his essays: "Primary school should be used as a whole, and words are only one end of it. Sweeping, responding, advancing and retreating, it is not a primary school." Case "Dadaili" "Bao Fu Pian": "The ancients left home at the age of eight to learn small skills and perform small duties; they tied their hair and went to university, learned big skills and performed big duties." Xiaoyi is "Poetry", " "Book", "Li", "Music", great festivals are the way of a university. From this point of view, primary schools should definitely call them small arts and small sections.
The six books taught by Bao are the study of writing. Nine numbers are what the "Book of Han·Lü Li Zhi" says: "The number is one hundred million, ten million." Learning numbers in books is suitable for the hair; as for archery, it cannot be practiced unless you are physically strong. Therefore, "Nei Ze" says: "At the age of ten, one learns calligraphy, and as an adult, he learns archery." "Hanshu Shihuo Zhi" says: "When he enters primary school at the age of eight, he learns Liujia, Wufang, and calligraphy." "Nei Ze" "Ze" also talks about the numbers and place names taught by the Six-year-old. Zheng's annotation explains the place names in terms of east and west, which means geography and philology. However, Su Lin's annotation of "Han Shu" refers to the names of the four directions, which is not enough for training. How could a young child learn foreign languages ??instead of teaching his own language? Therefore, the ancient teacher believed that Chen Zan’s theory was correct.
The so-called Six Arts of the Han people are different from those in "Zhou Li·Baoshi". Han Confucianism regards the Six Classics as the six arts, and "Bao Shi" regards ritual, music, shooting, imperialism, calligraphy, and numerology as the six arts. Those who master the Six Classics are great arts; those who master rituals, music, archery, charioteering, calligraphy, and mathematics are minor arts. The words seem to be different, but they are actually the same. The ancients learned about writing first and then studied the way of learning. Later generations satirized the Six Classics with their young hair down; the ancient Chinese writings in seal script were rarely practiced at that time, and they became white-headed and unable to understand. The font on the cover changed gradually, and later generations recognized the dot paintings in the regular script and had no time to revise the old text.
It is the elementary school of writing, including the three parts of form, sound and meaning, so that its meaning is complete. The ancient subtitled books were "Shi Zhou Pian" in Zhou Dynasty, "Cang Jie Pian" in Qin and Han Dynasties, and "Ji Jiu Zhang" was published later. What Tong Meng teaches is nothing more than this. Zhou Xingsi's "Thousand-Character Essay" and "Sui Shu·Jing Ji Zhi" were included in the primary school category. The ancients paid equal attention to characters, pictographs, sounds and meanings. People in the Song Dynasty valued correct pronunciation and did not dare to talk about righteousness. This will not be the case after the Ming Dynasty. In the early Qing Dynasty, primary school students only knew the shape but not the meaning of the sound. They were partial and incomplete, and they were just using their ears for seal engraving. During the reign of Emperor Qian and Emperors of Jiaqing, Confucian scholars began to study the interpretation of heart sounds, but they mistakenly regarded "Shuowen" and "Erya" as the same category. Duan Yucai denigrated "Han Zhi" into "Er Ya" in the "Xiao Jing" category, and included "Cang Jie Pian" in the primary school category, saying that the classification is inappropriate. As everyone knows, every word in a calligraphy book must be recorded. This is true for Zhou and Qin's "History" and "Cang", and later "Shuowen". As for "Erya", it is the study of using words. The function of "Erya" is to explain the classics. If there are words that are not found in the classics, "Erya" itself does not have them either. Therefore, the book of characters is used as the form, and "Erya" is used as the form. For example, in arithmetic, everything that can be counted is included. To measure the celestial calendar, one of the special tools is Tuer. People in the Qing Dynasty mistakenly called it Tiansuan, which is the same mistake as those who mixed the word "Erya" with the book "Erya". After Erya, there are Dialects and Guangya, both of which are exegetical books with many texts. Therefore, when looking for the meaning of words, one should refer to "Erya" and "Dialect"; for pronunciation, one must also refer to rhyme books. In this way, the study of words is well prepared.
After the Qianjia period, everyone learned about primary school and was more literate than the Ming Dynasty. It may be said that speaking of "Shuowen" means speaking of seal script. This is actually a fallacy. Wang Renqiu gave a lecture at Sichuan Zunjing Academy. The students held "Shuowen" and pointed to the characters and struck the pronunciation. Wang said that the metaphor of Ercao was enough, so why read the pronunciation? Wang didn't understand the irony, so he said this. According to this statement, the book "Shuowen" can only teach deaf and mute students.
Today people like to refute "Shuowen" based on Zhong Ding. This trend started in Tongguangjian, and it has been about sixty or seventy years since. There are more than 300 ancient texts recorded in Fu's "Shuowen". There are more ancient texts than this. Most of the ancient texts in the Three Body Stone Sutra unearthed in Luoyang are from other than "Shuowen". So there are some cunning people who think that they are looking for ancient texts in "Shuowen", but they don't know that they are looking for bells and tripods. However, the exact style of the inscription on the bell and tripod is still unclear. "Ji Gu Zhai Zhong Ding Ji Shi" explanatory text, after researching the origin, I didn't know where it came from, so I blamed it on someone from the past. It continued from the Qing Dynasty to Ouyang Xiu of the Song Dynasty. Ou got the bronze ware but did not know the text, so he asked Yang Nanzhong and Zhang Youzhi (Yang Gong's seal script and Jiayou Stone Classic were written by Yang; Zhang Ze was a doctor of calligraphy at that time). Yang and Zhang Zhi knew the ancient texts of "Shuowen", but they didn't know the others. When Ou Qiang knew them, he had to make false claims to cope with them. "Ji Gu Lu" was completed. There were many people in the Song Dynasty who wanted to judge by their own minds. It is difficult for officials to make arrogant judgments. It should be noted that the study of literature must be learned by word of mouth and cannot be interrupted. Suppose that for hundreds of years, no one knew the characters, there would be no reason why future generations would be able to understand them. For example, "Heaven and Earth are mysterious and yellow", which was not taught by the teacher. It has been learned orally for thousands of years, so it can be understood. There may be characters that are difficult to read, but the writing tools are there. But if you understand Fanqie, you will know its sound. If you don't note Fanqie, how can you recognize it? Nowadays, those who learn foreign languages ??must first understand the letters and then find the pinyin. There is no way to learn without being taught. When people in the Song Dynasty mistakenly refer to a certain shape as a certain character, is it not as good as reciting a foreign language without knowing the alphabet?
If a scholar is determined to manage the classics, he must not understand the ancient teachings, then "Erya" has not yet been completed. The book "Erya" and "Han Zhi" were included in the "Book of Filial Piety" category, and now it is included in the primary school category. Zhang Yan said: "Er means close; Ya means right." "The Analects of Confucius": "The elegant words of the Master." Kong Anguo also taught elegant words to be right words.
"Erya" is a book that rectifies the old teachings and outlines the group's books. In the past, it was said that it was written by the Duke of Zhou. Wei Zhangyi wrote in "Guangya" that: Zhou Gong wrote an article in "Erya", "which is what today's custom There are three biographies, some of which were added by Zhongni, some were added by Zixia, some were supplemented by Shusun Tong, or some were reviewed by Liang Wen of Pei County. "Zhu Wengong did not believe in "Erya" and thought that later generations had picked up the biographies of various families. Note. But the name of "Erya" is found in "Dadaili Xiaobian Chapter": "Lu Ai wanted to learn Xiaobian, and Confucius said: Xiaobian breaks the words, and the small words break the meaning. Erya, based on the ancients, is enough to argue. "The change of ten chess pieces in the husband's game is because it cannot be done, but what about the world?" (The small debate that Ai Gong wanted to learn is probably the same as the difference between Jianbai and Mozi later. Ai Gong and Mozi are connected, "Mozi" The classics and sayings are the origin of Jianbai's similarities and differences. "Zhuangzi: Parallel Thumb Chapter": "Those who are good at debate are tired of twists and turns, wandering around in Jianbai's similarities and differences, and then criticizing useless words. "Isn't that true?" Yang Zhu also argued. It was less than a hundred years since Yang Mo left Lu Ai, and at the end of the Spring and Autumn Period, he had a tendency to be unskilled, which was almost the same as the Jin people's good talk. ) Zhang Yi also said: Shusun Tong wrote the Book of Rites, and his words are not contrary to ancient times. Then Shusun Tong was deeply versed in elegant training. Zhao Bingqing's "Inscriptions on Mencius" says: "Emperor Xiaowen wanted to travel widely, so the Analects of Confucius, the Classic of Xiao, Mencius, and Erya all had doctors." It can be seen that the book "Erya" was written in the early Han Dynasty. Already spread. Zhu Wengong said that it was made up of collected annotations, so I would like to ask whether there were annotations at the time of Lu Aigong? During the reign of Emperor Wen, Fu Sheng began to write the "Da Zhuan" of Shangshu. The "Da Zhuan" is not a book of exegesis. The "Poetry" of Qi, Lu and Han was written by the three families of Lu and Han. At the beginning, only Lu's "Poetry" had the title of Shen Gongxun. Duke Shen and King Yuan of Chu both received the Book of Poetry from Fuqiu Bo, and he was the same person as Shusun Tong. Since Zhang Yi said that Shusun Tong supplemented "Erya", how can the theory of "Puishi" be established?
It is said that "Erya" has benefited future generations since it was written, and its meaning is still acceptable. Those who interpret the Book of Songs in Erya have room for additions by later generations. That is, "Yu Tao is happy", which is the interpretation of "Mencius". "The heart will not die even if the volume is applied" can be found in "Li Sao". Another example is the chapters of "Shi Di", "Shi Shan", "Shi Qiu" and "Shi Shui", many of which are mixed with works written by later generations. Kyushu in "Shi Di" is different from what is recorded in "Yu Gong". The phrase "from "Shi Di" down to Jiuhe, are all named by Yu" may be the ear of Zhou Gong.
Using "Erya" to interpret the Bible, the most important ones are "Poetry" and "Book". Those who used "Er Ya" in Mao's "Zhuan" got seventy-eight out of ten. "Han Zhi" says: The ancient text of "Shang Shu" should be read according to "Er Ya", so the interpretation of "Shang Shu" must also use "E Ya". However, Mao's "Biography" has some differences from "Erya", such as "Lu Di Wu Min". "Wu, Jiye. Min, Thumb." Most of the poems of the three schools are from "Erya". Mao Zedong's training of Min is disease, which means that Min trains his thumb, so it must be changed to "Lu Di Min Wu", which is in accordance with Yi Fang Shun. Another example is, "?篨Qishi", "Erya" uses "篨" as a soft mouth, Qishi as a soft face, and "Qi Shi" as a soft body; Mao's "Zhuan" says that "篨" can't govern, and "Qi Shi" can't look up to him. According to "Jin Yu", "稨 cannot be bent down" and "Qi Shi cannot be raised" are different meanings and cannot be combined. However, Zheng's "Jian" says: "稨 has a soft mouth and always looks at people's colors." Because of his words, you can't look down on him; because Qi Shi's face is soft, and the servants are looking at you with sex, you can't look up to him. "Forced Fu He, resulting in two injuries. "Jing Yi Shu Wen" says: Is it possible that Wei Xuan is a person with these two diseases? However, Wang and his son did not see many patients, and they were born with chicken breasts and turtle backs. It cannot be ignored or suppressed. It is not impossible to say that one has both diseases. Mao's "Zhuan" also changes the meaning of "Er Ya", such as "Er Ya": "It has declined, it is very small." Those who are. "Mao Xun's style is used, but it is difficult to understand the meaning of it. Also in "Erya": "Qi brother, Fa Ye. "Zaiqu": "Qi Zi is not a brother", Mao Xun Le Yi, it does not correspond to the previous chapter "Qi Zi Fa Xi".
The ancient text "Shang Shu" should be read as "Erya". Since history Qian, Ma, Zheng, and Pseudo-Confucius all relied on "Er Ya" to interpret "Shang Shu", which can be easily understood. However, there are still some incomprehensible ones, so why should we use "Er Ya" to interpret "Shang Shu"? "Ya" has a number of trainings, and the interpreter sticks to one training, which makes it difficult to understand the pattern. For example, Kang has five trainings: An Ye, Xu Ye, Yan Ye, Gu Ye, and the five are called Kang. "Chu Banquet": "Let's drink Kang Jue. "Zheng's Notes" says: "Kang means virtual." "Book·Wuyi": "King Wen humbled himself, that is, Kang Gong Tian Gong," the pseudo-Confucius' training was for the peace of people. I don't know that this Kang'an should be based on the teachings of Wuda. Kang Gong Tian Gong is also the road power and Tian Gong. "Xibo Kan" "Li": "Therefore, Heaven has abandoned me and refused to give me food. "The false teaching of Confucius means that there is no one who can live in peace in the world. Although the meaning can be understood, if a person cannot live in peace, he will not be abandoned by heaven. If it is interpreted as the chaff of chaff, the meaning will be longer. Therefore, interpret "Erya" according to "Erya" "Shangshu" should be able to get seventy-eight out of ten, and it is necessary to quote it properly. Those who base their training on "Erya" should take three chapters of "Exegesis", "Shiyan" and "Shixun", and the remaining sixteen chapters. I didn't pay much attention to it, so I went to Wuda Zhikang Yi Xun. I turned a blind eye to it and it was difficult to understand it in a roundabout way.
This is because I know that "Er Ya" has been widely interpreted, so I have learned all about it. If scholars want to clarify the exegesis, they must take "Erya" as the basis. For what "Erya" does not have, the "Fangyan" and "Guangya" can make up for it. "Guangya" was written by people in the Three Kingdoms period, and there are many lessons from later generations, which are not enough to explain the scriptures. Taking the ball as jade has a special meaning to the word "Guangya". The training should be based on "Guangya". Gong, ball, is the method. If you change the word to interpret the scriptures, it is too much to follow the "Guangya". The method should also take into account the facts: According to "Lu Shi Chun Qiu": When Xia was about to die, Taishi Zhonggu went to Shang with his plans. Also. "Preface to the Book" "Tang cut down three rivers and captured Jue Baoyu, and Yi Bo and Zhong Bo used them as treasures.
"That is, the big balls and small balls that the soup receives. The ancients regarded jade as the most important, so jade was the most auspicious thing, so it was the most auspicious thing. "Zhou Li·Da Zongbo" said: "Use jade as the six auspicious things to help the country. Wang held Zhengui, Gong held Huan Gui, Hou held Xingui, Bo held Gonggui, Zi held Gu Bi, and Nan held Pu Bi. "Just like the seals of later generations, it distinguishes the hierarchy of the emperor and the princes. Tang receives the law and jade, and then he can issue administrative orders to decorate the country. Training according to "Guang Ya" is not at peace with justice.
People in the Song Dynasty did not believe in "Erya", so they did not know that exegesis of ancient books should not be based on false assumptions. Translation of Western texts like this (辶多) must be based on the original text, without any differences or errors. Then you must check the dictionary diligently and ask for detailed review. "Poetry·Katydid": "The descendants of Yier are like ropes." "Mao's "Biography": "Sheng Sheng is Rong Shen. " Zhu Wengong believed that the rope has the meaning of continuity, which means it means endless appearance. "Erya": "Jixi means light. "Mao's "Biography": "Jixi is bright. "("Ji Xi" in "The Book of Songs"), Zhu Yi Ji's "Ji" is interpreted as "continuation". Note: "Jing Zhi Pian" "Study has Ji Xi Yu Guangming", that is to say, the light is brighter. Yu Yu and Hutong has the same meaning as that of Weiwei. Therefore, we should have certain rules when interpreting scriptures and interpret the meanings of words. We should first find out whether there are such teachings in Erya and Fangyan. It is a crime to force people to do something other than the criminal law. Therefore, those who preach the scriptures without observing the elegant precepts and interpret them in vain are called laymen.
The ancient exegesis books are from "Erya", "Dialect" and "Fangyan". The exegesis of Han Confucianism in "Shuowen", "Guangya" and Mao's "Zhuan" can be said to be complete. Today's Han scholars are often dissatisfied with the old annotations and strive to fill in the gaps. There are still regrets in using it. This is like a good soldier, but the planner may make a mistake, and the newcomer can win if he can mobilize the method. It is also like the use of medicine, which is warm and cool. It cannot go beyond the "Compendium of Materia Medica", and its success depends on how well it is used.
If you use it well, you will be like Li Guangbi joining Guo Ziyi's army, and you will create a new barrier; if you don't use it well, it will be like meeting. Meng Xueshe learned the art of Yi, so he killed Yi. In short, it is not appropriate to interpret the old text and create new interpretations. As for how to apply it, it all depends on me. Nothing more than this.