Yang Shen (1488～1559) was a writer of the Ming Dynasty and the first of the three great talents of the Ming Dynasty. The courtesy name was Yongxiu, and his nickname was Sheng'an. Later, he was exiled to southern Yunnan, so he called himself Bonan Mountain Man and Golden Horse and Jade Rooster Veteran. The son of Yang Tinghe, Han nationality, was born in Xindu, Sichuan (now Xindu District, Chengdu City), and his ancestral home was Luling. Below is the dynasty that I compiled Yang Shen from. Welcome to read.
Which dynasty did Yang Shen belong to?
Yang Shen was a famous litterateur in the Ming Dynasty, the first of the three talented men of the Ming Dynasty, and the son of Yang Tinghe, a scholar in Dongge University.
Yang Shen won the first prize in the sixth year of Zhengde (1511), edited the Imperial Academy, and participated in the compilation of "Wuzong Shilu". Wuzong went out from Juyongguan in Wei and went to Shangshu to resist admonishment. After Shizong succeeded to the throne, he resumed compilation for Hanlin and served as a lecturer in Jingyan. In the third year of Jiajing's reign (1524), he was banished to the Yongchang Guards in Yunnan Province because of his "Great Ceremony". He once led his slaves to help put down the rebellions of Xundian Anquan and Wuding Feng Chaowen. After that, although he traveled to Sichuan, Yunnan and other places, he still ended up in Yongchang Guard. In the thirty-eighth year of Jiajing (1559), Yang Shen died in the garrison at the age of seventy-two. During the reign of Emperor Muzong of the Ming Dynasty, he was posthumously given to the young minister of Guanglu Temple. During the reign of Emperor Xizong of the Ming Dynasty, he was posthumously given the posthumous title of "Wenxian" and was known as "Yang Wenxian" in the world.
Yang Shen has been in southern Yunnan for thirty years and has read extensively. When later generations discussed the extensive memorization and richness of writings in the Ming Dynasty, Yang Shen was ranked first. He is also good at writing, poetry and Sanqu, and his works on ancient textual research have a wide range. His poems were popular in the Six Dynasties, and he was inspired by the late Tang Dynasty. He created erudite and beautiful poems with profound attainments and was independent of the trend of the time. He wrote more than 400 kinds of works, which were compiled by later generations into "Sheng'an Collection".
Biography of the character
Winning the title in Toad Palace
Yang Shen was born on the sixth day of November (December 8), the first year of Hongzhi reign of Emperor Xiaozong of the Ming Dynasty (1488). He was the grandson of Yang Chun, a scholar in Huguang, and the son of Yang Tinghe, the official secretary of the Ministry of official affairs and the scholar of Wuyingdian. He was extremely intelligent and studious since he was a child. In addition, he was born in a scholarly family, so he received a good family education since he was a child. When he was seven years old, Yang Shen's mother taught him Judu and Tang Dynasty quatrains, and he could often recite them. At the age of eleven, he could write modern poetry. When he was twelve years old, he planned to write the "Essays on the Ancient Battlefield", which included the aphorism "The soul of the brothel is cut off from the red powder, and the bones of the green moss are illuminated by the daylight". His uncle Ruihong, the minister of the Ministry of War, admired it very much and ordered him to write "On the Passage of the Qin Dynasty". , after his grandfather read it, he said to himself: "My family is Jia Yi" (Chen Wenzhu's "Preface to the Chronicle of the Taishi of Yang Sheng'an" by Chen Wenzhu). One day, his father and uncles looked at the paintings and asked Sheng'an: "The beautiful scenery is said to be like a painting; the good painting is said to be real. Which one is correct?" They asked him to write a poem to explain it. After thinking about it for a while, Sheng'an immediately wrote a poem: "Understanding the landscape is really like a painting, and the famous painter's paintings are like real. It is difficult to separate the imperial bandits from the dream, and the shadows and shapes are presented to the Jin poets." When he was thirteen years old, he followed his father into the Jin Dynasty. Along the way to the capital, he wrote "Farewell Poems on Passing Weicheng", "Ode to Frost Leaves", poems about "Mawei Slope", etc. His "Poems on Yellow Leaves" caused a sensation in Beijing. At that time, Li Dongyang, the leader of the Chaling Poetry School and the chief minister of the cabinet, "saw it and admired it, making him a disciple of the industry", and called Yang Shen a "little friend".
When Yang Shen was twenty-one years old, he took part in the joint examination. The examiners Wang Hao and Liang Chu had listed Yang Shen's article as the first volume. Unexpectedly, the candle fell on the examination paper and was burned, causing his name to be lost. Suffering this unexpected blow, Yang Shen was not discouraged. After several years of hard work, Yang Shen finally ranked first in the imperial examination at the age of 24 in the sixth year of Zhengde (1511), and was awarded the title of compilation by the Hanlin Academy. From then on, Yang Shen officially entered the political stage of the Ming Dynasty. Later, when his mother passed away, he returned to his hometown to mourn. After the mourning, he served as a Hanlin editor.
Seek retreat from the problem
Yang Shen's political career was very bumpy and difficult. He is an upright man and is not afraid of power. Zhu Houzhao, Emperor Wuzong of the Ming Dynasty, ignored government affairs and liked to travel around. In response to Zhu Houzhao's absurd behavior, Yang Shen did not shy away from the axe, and dared to offend Yan Zhijian. In the twelfth year of Zhengde (1517), he submitted the memorial "Ding Chou Feng Shi", accusing Zhu Houzhao of "acting rashly and wandering around without doing anything" and advised him to Stop this nonsense. Zhu Houzhao ignored him at all and continued to go his own way. Yang Shen saw that the people were in dire straits and the state affairs were deteriorating day by day. He was so angry that he took leave of absence due to illness and resigned from his post.
Nilintingzhang
In the 16th year of Zhengde (1521), Zhu Houzhao died. Because Zhu Houzhao had no children, after discussion between Empress Zhang and Yang Shen's father Yang Tinghe, his cousin Zhu Houzhao succeeded him as Emperor Shizong of the Ming Dynasty. After Zhu Houcong ascended the throne, he was awarded the title of "Compiler" by Yang Shen of the Hanlin Academy, and he was also a lecturer in Jingyan.
In the second year of Jiajing (1523), he participated in the compilation of "Wuzong Shilu" and served as a compiler.
Yang Shen took advantage of the opportunity of giving lectures to Zhu Houcong and often educated Zhu Houcong based on the actual situation at that time. For example, Zhu Houcong made an exception and pardoned the death penalty for the eunuchs Zhang Rui, Yu Jing and others who had been sentenced to death but had not been executed because of their massive bribery. [10] When Yang Shen was giving lectures at the Sutra Banquet, he specially selected the chapter "Gold as Redemption" in "Shangshu" and preached to Zhu Houcong: "The system of the sage's redemption of punishment is used for minor offenses, so that the people of Hebei can be free from punishment." The new meaning is: if you commit great evil, there is no redemption." After hearing this, Zhu Houcong was very unhappy and often made excuses to stop teaching. Because of Yang Shen's upright character, he not only fell out of favor with the emperor, but also became grudged by powerful traitors. Although he had great ambitions and tried to serve the country, his political talents were difficult to display at the time.
Especially in the disputes over the cabinet's "Grand Ceremony Discussion", Yang Shen's "rebellious" character was highlighted. At that time, after Zhu Houcong ascended the throne of the emperor in the way of "brother eventually succeeds to younger brother", according to the rules of imperial succession, Zhu Houcong had to recognize Xiaozong as the "emperor test" and enjoy the worship in the Taimiao; his biological father could only be called "his biological father" or "emperor". uncle". On the sixth day after Zhu Houcong ascended the throne, he issued an edict and ordered the ministers to agree that his biological father, Xingxian Wang, should be treated as the "Emperor Kao" according to the emperor's title and rituals. In this way, the imperial line and family line became an issue of dispute among the cabinet ministers at that time. . At that time, in order to cater to their superiors, Zhang Cong, Gui E and other upstarts clung to powerful traitors and advocated joining Ruizong (Xingxian King Zhu Youqi) between Xianzong and Wu Zong. The highly respected Yang Tinghe, his son and many ministers were firmly opposed. For this reason, Yang Tinghe was forced to resign and return home. Yang Shen repeatedly submitted letters of resignation, unwilling to join the ranks of "shameless villains" such as Zhang and Gui. In this regard, the self-willed Zhu Houcong was very angry. He insisted on going his own way and officially issued an edict to rename his biological father Emperor Gongmu. Yang Shen "also used the scholar Fengxi and others to give advice. Unable to survive, he and his court officials went to Zuo Shunmen to give advice." Zhu Houcong was even more furious. , used violence to suppress them, and "ordered the eight leaders to be sent to prison." When the news came out, people were furious. Yang Shen gathered Jinshi scholars in the same year to review Wang Yuanzheng and more than 200 people, and said excitedly: "The country has supported scholars for 150 years, and it is today that we have fought for integrity and righteousness." So, in the area of ??Jinshui Bridge and Zuoshunmen, the palace officials Weeping, protesting against the illegal arrest of courtiers, the sound spread throughout the palace. "The emperor became angry and ordered him to be imprisoned." Yang Shen was arrested on July 15th. He was raped once on the seventeenth day, but he recovered from death. Ten days later, he was raped again and almost died, and then He was exiled to Yongchang Guards in Yunnan (now Baoshan County, Yunnan).
Exile in southern Yunnan
When Zhu Houzhao died and Zhu Houcong did not arrive, Yang Tinghe took charge of the government for thirty-seven days. For thirty-seven days, he dismissed many officials who had abused military merit. After Yang Shen was demoted, the dismissed complainants recruited some desperadoes to ambush on the road, waiting for an opportunity to kill Yang Shen. After Yang Shen found out, he took precautions all the way, and they dispersed when they arrived at Linqing County. He helped the sick man go on the road and traveled nearly ten thousand miles on horseback. He was very tired. When he arrived at Yongchang Guard, he almost couldn't recover from his illness.
During the more than thirty years of exile in southern Yunnan, Yang Shen did not become negative and decadent due to the harsh environment. He still worked hard and was unwilling to succumb to evil forces. When he passed through Xiangxi, he thought of Qu Yuan, who was exiled by King Huai of Chu, and couldn't help humming: "I have been breathing too much to cover my tears, and I am sorry for the hardships of the people's livelihood!" "The road is long and long, and I will search up and down." In Guizhou, he thought of Li Bai who was exiled in Yelang (today's Tongzi County), and lamented, "I have traveled farther and farther, but I have been the same for thousands of years" ("A Journey to Encunxu and Yunnan"). He not only paid great attention to the landscape, but also wrote carefully to compile the history of the Bai people. Everywhere he went, he often expressed his political enthusiasm by singing about the exotic flowers and plants on the border. In "Nanzhiqu", he refers to himself as an old plum that was born in "a barren mountainous area" and is "unparalleledly independent" with its own fragrance; in "Camellia", he praised the camellia for not being afraid of the severe cold, with "green leaves and red leaves. The proud character of "Snow is blooming". In Yongchang, he saw Tangpo's mirror flowers blooming with their backs to the sun, opposite to the hollyhocks, and lamented that the sunflowers facing the sun were of course a symbol of loyal ministers; Tangpo's mirror flowers blooming with their backs to the sun should be a sign of disapproval of ministers. Critics are often marginalized and framed by flattering ministers, and shameless villains often disguise themselves as hollyhocks, making it difficult to distinguish between loyalty and treachery, and between truth and falsehood. In the chants, one's own upright personality and ideals are embodied.
What is even more commendable is that during his exile, Yang Shen still cared about the sufferings of the people and did not forget state affairs.
For example, when he discovered that the wealthy gentry in Kunming, in the name of repairing Haikou, colluded with local officials to seize people's land, turn public affairs into private interests, enrich themselves, and harm the people, he not only wrote poems such as "Haimen Xing" and "Hou Haimen Xing" with justice and awe-inspiring He severely criticized and even wrote a letter to the governor of Yunnan, Zhao Jianmen, saying that this campaign was "initiated by two or three military officials who were idle and wanted to enrich themselves" and requested to stop such a so-called water conservancy project that wasted people and money.
In the fifth year of Jiajing (1526), ??Yang Tinghe fell ill, and Yang Shen was able to go home for a short visit. Yang Tinghe was very happy and his illness recovered. After Yang Tinghe recovered from his illness, Yang Shen returned to Yongchang. When he heard that An Quan of Xundian and Feng Chaowen of Wuding were in rebellion, he led more than 100 servants and infantrymen to the Mimi Institute and worked with his deputy Zhang Wei to defeat the rebels and put down the rebellion.
In the eighth year of Jiajing (1529), Yang Tinghe died in Xindu at the age of seventy-one. Yang Shen asked the governor Ouyang Zhong to request for him to return to his hometown to bury his father. After being approved, he rushed back to Xindu to attend the funeral. After that, he either returned to Sichuan temporarily, stayed in the provincial capital of Yunnan, or stayed in Yongchang, and was treated kindly by local officials everywhere.
Zhu Houcong was extremely resentful of Yang Tinghe and Yang Shen and his son because of the great ceremony. He often asked about Yang Shen's current situation, and the ministers replied that Yang Shen was "old and ill", which made Zhu Houcong feel a little relieved. When Yang Shen heard about this, he became even more dissolute. He often indulges himself in drinking and traveling to famous places. "Yuefu Jiwen" said that he "painted his face in red and pink in his spare time, made two buns and arranged flowers, and made the prostitutes hold their wine glasses and parade. He was not ashamed." In the end of Zhu Houcong's reign, he was amnesty six times, but Yang Shen was not allowed to return it. According to the Ming Dynasty, If you reach the age of sixty, you can redeem your life and return home, but no one dares to accept it.
When Yang Shen was nearly seventy years old, he returned to Luzhou for a short stay. Soon after, the governor sent four commanders to escort him back to Yongchang.
Died in the garrison
Yang Shen died in the garrison on July 6 (August 8), the thirty-eighth year of Jiajing (1559), at the age of seventy-two age. When he was dying, he also encouraged future generations by saying, "Don't dare to step forward when you are facing benefit, and don't dare to stand behind others when you see righteousness." After Yang Shen's death, the right deputy governor of Yunnan at that time, Yushi Youjujing, ordered his body to be buried in a coffin and buried in his hometown of Xindu.
In the winter of the 40th year of Jiajing (1560), Yang Shen was buried next to his father Yang Tinghe's tomb.
In the first year of Longqing (1567), Emperor Muzong of the Ming Dynasty posthumously awarded Yang Shen the title of Shaoqing of Guanglu Temple. During the Tianqi reign of Emperor Xizong of the Ming Dynasty (1621-1627), he was posthumously titled "Wen Xian".
Main achievements
Literature
Yang Shen cun composed about 2,300 poems, all of which are The content of his writing is extremely wide. Because he has lived in Yunnan for more than 30 years, his poems about "hometown" and "returning to home" account for a large proportion. When he was banished to Yunnan, his wife Huang E accompanied him to Jiangling to say goodbye. "Jianling Farewell" expresses the thoughts of farewell, which is profound and sad. "Staying on the Jinsha River" describes the emotions on the way to and from Sichuan and Yunnan: "Unexpectedly, the miasma of the sea is drifting, Jialing looks back for a long time, the sound of the river and the moonlight are incredible, and the heart is broken by the Jinsha Wanli Tower. . "The contrast between the travels and thoughts of the past and present brings out the pain of separation.
Before his death, he wrote the poem "Reflections on the Sickness of June 14th": "I have grown old after more than seventy years of life, and the rules and regulations clearly allow me to return. stop. When he returned home, he became an old man in Bajiang, and when he was seriously injured, he was turned into a prisoner in the Dianhai Sea. "The narration of his regret in returning to Shu due to illness, but being chased back on the way, is deeply touching.
He also has some poems that express his concern for the people's suffering. "Travel to Haikou" and "Travel to Houhaikou" He exposed the gentry and landlords in colluding with local officials to occupy land and enrich themselves by dredging the seaport. He pointed out in the poem, "The dredging of the seaport is worth one hundred thousand dollars, and the officials are happy but the husbands are resentful." It's like being reborn." In "Proverbs of Guan Mowing Rice", he quoted the words of an old farmer and said, "There is no singing in a happy land, but there are also songs in good years. "I'm worried about the urgent military pay, but the pine trees are fighting". It shows the poor life of farmers who are still unable to have enough food and clothing due to heavy military pay and taxes in a good year. Other works such as "Baojing Pian" and "The Drainage of Dianchi Lake" are also of this type.
Yang Shen also wrote many landscape poems. He described the scenery of Yunnan and described the mountains and rivers of his motherland, which is quite distinctive. He wrote about the wind in Xiaguan: "The Cangshan Gorge is at the mouth of the Cangjiang River, and the sky is clear. Thunder roars. There is a constant strong wind, breaking through the moving forest, sand and rocks. The cliffs are so close that they are indistinguishable, and the marching horses neigh and the guests bow their heads. "It's majestic and has the power of thunder. And "Longguan Song": "The smoke waves of Shuang'er Lake are like Wujin, and the water is sparkling with fishermen's lanterns. In the middle of the moon, wine is passed to the shadows in the distance, and there are no people in the trees but singing. "The night scene of Erhai Lake, with the lights of fishing boats and the moon reflecting on the water waves, is delicate and fresh.
When he came to Lushan Mountain in Xichang, which is known as the scenic spot in southern Sichuan, and saw the beautiful scenery and the grand ceremony of the Torch Festival, he recited the famous line "Sleep in Lushan Mountain at Night": "I will stay in Lushan Mountain tonight, and I will be shocked at the Tianmen Night." Not closed. Who smashed the space into pieces, and the stars in the sky fell into the world." In addition, Yang Shen also wrote poems describing and praising historical heroes, loyal ministers and righteous men, as well as farmers and woodcutters, among which there are many excellent works.
When the first seven scholars advocated that "literature must be from the Qin and Han Dynasties, poetry must be from the prosperous Tang Dynasty" and the retro style was more popular, Yang Shen could not put up barriers. He extensively absorbed some of the strengths of the poetry of the Six Dynasties and the early Tang Dynasty, forming his "rich and graceful" poetry style. For example, the 12 poems of "Dianhai Song" and the 9 poems of "Bamboo Branch Poems" of the Three Gorges depict the scenery of mountains and rivers, and are quite worthy of the Yuefu legacy. His "Weeping Willow Pian" has the style of the early Tang Dynasty. "Returning to Banqiao in Jiangxiang Township": "The long march of thousands of miles is not afraid of the distance. I will untie my saddle and ask to return to the river tomorrow. It is really like Xie Yao Xuancheng Road, Nanpu Xinlin passing Banqiao." It expresses the tired and painful feelings of the serviceman, and the affection is delicate and unique. Go out to a new place. Yang Shen also widely adopted the strengths of the folk songs of "Sangjian Pushang" to enrich his own poetry. For example, "Send Off the Academic Officer Returning to Luojiang" is entirely composed of Mianzhou folk songs, and is suffixed with four lines of farewell lines. The idea is novel, unique and fresh.
Yang Shen is involved in prose, Ci, Fu, Sanqu, Zaju, and Tanci. His lyrics and prose are fresh and beautiful. For example, the poem "Spring Dreams Like Yanghua" (Lang Tao Sha) has a delicate description and gorgeous and fluent words. The Sanqu (listened to on horseback) "Ode to a Boat Trip with Wang Shunqing" describes the secluded scenery of boating under the moonlight. The river and sky are the same color, and the moonlight is like water. He also imagines sailing into the Milky Way in the sky. The artistic conception is beautiful and the narrative is detailed. His long piece of historical narration, "Twenty-One Historical Tanci", narrates the history of the three dynasties to the Yuan and Ming Dynasties. His writing style is fluent and the diction is fluent, and it is widely read. His prose is simple, elegant and unrestrained. "Miscellaneous Miscellaneous Things of the Han Dynasty" Everything is erotic and the words are elegant, without any despicability. In his early works, "Ding Chou's Fengshi", he exhorted the Zhengde Emperor to "only listen to traitors and lead chaos", admonishing him with the admonition "the ancient saints must plot against others". He was sincere and sincere, sometimes gentle and sometimes passionate. . His "Illustrated Notes of the Eight Formations of Xindu County" and "The Notes of Biyao Jingshe" are also excellent works of narrative prose. In addition, he also wrote miscellaneous dramas such as "Yanqingdu Cave Tianxuan Ji", "Taihe Ji", "Cut the Flesh Yixi Jun" and other dramas.
The eight volumes of "Tan Yuan Dai Go" also contain textual research, which is generally inconsistent with "Dan Qian Lu", but also has some similarities and differences. Quoting Zhuge Liang's statement from the "Shui Jing Zhu": "I sent tigers to monitor Meng Yan to the east of Wugong River. Sima Yi attacked Yan's camp because of the rising Wei River. I built a bridge and shot across the water. The bridge was completed and he galloped away." This matter is not recorded in the "Three Kingdoms Zhuge Liang Biography", but it can fill in the historical gaps.
Yang Shen not only paid attention to grammar in literature, advocating that the words used in poetry should have their origins, but also opposed extreme retroism; opposed the theory of history of poetry; he favored Li Bai and Du Fu, and made careful research on Li Bai's life experience. Discussion of value. He also identified Li Bai as the Mingming person of Shu, and quoted his "Shang Pei Chang Shi Shu", "Bei Qing Qiu Fu" and other poems to prove that "Tang Shu" called Bai a native of Longxi and a member of the Tang clan. Debates also yielded many new insights.
Confucianism
Revealing the shortcomings of both Neo-Confucianism and Xinxue Yang Shen said: If you aim too high, you will have the worry of relying on nothing; if you specialize in research, you will have the legacy The trouble of drowning. Therefore, it is said: "A gentleman respects virtue and nature and seeks knowledge." Therefore, the disadvantages of being too high and far away are based on the Six Classics as the footnotes and the empty thread as the consistency. It is said that the shapes, instruments and laws are just like a cud dog, and that sight, hearing, speech and movement are not the principles of life and life. It is said that it is too high and too great, and learning has no practice. The Zen of the world is based on this. The shortcomings of examination and research are as follows: reading and memorizing is superior to miscellaneous knowledge, and decoration is divided and decorated to be superior to others. It is like painting stars with flowers and algae, dancing with drums, and the effect is twice as good as what is advocated (and effective) If you are small, it will be useless to learn it, and you will learn it in a vulgar way.
"Respecting virtue and pursuing Taoism and learning" was originally stated in "The Doctrine of the Mean". However, among Confucian scholars of the Song Dynasty, Zhu Xi advocated focusing on the study of theory and learning, advocating the study of scriptures and biographies, and following the teachings of sages and sages, with a partial emphasis. Regarding the tendency of "Taoist studies", Lu Jiuyuan ridiculed its fragmentation; Lu Jiuyuan advocated that scholars should be freed from the classics and pursue their original minds. He believed that "study must be rigorous to know the origin, and the 'Six Classics' are all my footnotes." "" tendency, Zhu Xi reprimanded him for giving up his lectures. Since the conflict between Zhu and Lu in the Southern Song Dynasty, the two schools of thought have gradually become in conflict. "Those who follow Zhu slander Lu as crazy Zen, while those who follow Lu regard Zhu as a secular school. Each of the two schools has its own branch, which is like charcoal." ". This had a great impact on the development of Confucianism. As Cheng Minzheng said: "Zhu and Lu's debate is still maintained by scholars today. ... It has two paths: respecting virtue and Taoism, and learning either falls into emptiness or indulges in exegesis. , The soldier cannot get his true return. This is why he does not know the way.
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Yang Shen criticized both Zhu and Lu here, pointing out that the shortcomings of Lu’s studies were that they “took empty strings as the basis for consistency”, tended to be simple and relied on the imaginary to enter Zen, and “learned without reality”; The shortcomings of Zhu's studies are that "excellent knowledge is used to make others superior", and the legacy of the book is absorbed in the world, and "learning is useless". In his opinion, "the obscurity of Confucian classics actually originated from Zhu" and "new learning" (this refers to Xiangshan). "Xin Xue) cut the classics and shoveled away history, and drove Confucianism back to Zen", both of which had a negative impact on the academic atmosphere and the development of Confucianism. In this way, Yang Shen completely denied the general learning advocated by Song Confucianism.
Yang Shen also held a comprehensive negative attitude towards the popular “Taoism” (i.e. Neo-Confucianism) and “Xinxue”. He said: “Taoism and Xinxue are two different things. It's clear, fair and just, just mediocre. There is no such thing as a lofty and wonderful saying. It is easy but difficult to do. It is the same as the inside and outside. What he did was confusing and cruel to human ethics and affairs. He wears scarf and clothes, speaks loudly and beautifully, and says: I am a Taoist, my people, I am a student of the heart, so that people can understand it in a vague and trance without being able to figure it out, in order to seek the so-called Zen enlightenment. Such thieves are extremely despondent. They are deceiving others and causing chaos among the people. They are the ones that the sage king will punish but will not forgive. How can there be any knowledge of Taoism or mind? " He believed that Confucianism was originally "clear, fair and upright" and "the inner and outer are the same". However, the so-called "Taoism" and "Xinxue" that inherited the style of Confucianism in the Song Dynasty and became popular in the Ming Dynasty, although they have different names and forms, But in fact, they are all empty and useless things that only know how to "talk loudly" and "false words", and "teach people to understand in a vague and vague way without being able to grasp it." The first is to deceive the world. , the second is to rebel against the people, so they are all "those who must be punished by the sage king but not pardoned". Such "Taoism" and "Xinxue" fundamentally deviate from the basic spirit of Confucianism.
pointed out. Xinxue "cut away classics and shoveled history, fled Confucianism and returned to Zen", and also pointed out that Neo-Confucianism is also inextricably linked with Zen.
For example, he pointed out that Zhu Xi's "Zhongyong Zhangju" quoted Cheng Yi's "lively and lively" Such words are recorded in Buddhist language. He said that Yu Chang commented: "The interpretation of Shuowen" and the exegesis of "Erya" are based on exegesis at the top and rhetoric at the bottom... In the Song Dynasty, the monks were crude and inferior, so they wrote quotations; Confucian scholars also imitated the monks in writing quotations... If you want to change your desires, it is difficult to understand them. If you want to understand the scriptures, it is better to obscure the truth! He closed his eyes and closed his eyebrows to enter the text, and said: What I said about Cheng Zhu's theory is just to express the meaning, and it doesn't ask for work. What is said here is to "use somersaults to enter the poem, and close it." "Writing words with eyes closed and eyebrows closed" is the work of Chen Xianzhang (Baisha Xinxue). It can be seen that in Yang Shen's view, "learning from Zen" makes the "principles" of Confucianism difficult to understand, and the holy way is obscure. In fact, it is the combination of Cheng-Zhu Neo-Confucianism and A common problem in Lu Wang’s philosophy of mind.
In addition, Yang Shen believes that Zhuangzi’s saying “Beyond the Liuhe, the sage exists and does not care” is very important. Qiu Changchun’s saying “It is not possible to study the affairs of the world, let alone the affairs of the world.” " is a correct theory. However, Shao Yong and Zhu Xi's discussion of heaven is based on ignorance and knowledge, which is actually "false theory". He said: "Those who discussed astronomy in ancient times were Xuan Ye Zhou Bi Hun Tian's book, Gan Shi Luo Xia Hong and others , none of them said anything. It’s not that I don’t say anything, I don’t really know what I know. If what Shaozi and Zhuzi said is not spoken by others, there is no need to speak; if people do not know it, there is no need to know it. … How can we know the true face of heaven if we cannot go beyond heaven and earth? Moreover, the sages and sages who "ask earnest questions and think closely" must also seek to know the affairs of the world? " He also criticized the Song Confucianism's theory of ghosts and gods, pointing out that Zhu Xi's interpretation of the so-called "ghosts and gods are virtues" in "The Doctrine of the Mean" goes against the purpose of Confucian writing, saying: "The Song Confucian interpretation of the word 'ghosts and gods' is too inconsistent. It is said in terms of 'two qi' and 'creation';... it is called both 'character' and 'trace of creation'. Then there are forms and sounds, visible by sight and audible by hearing. Doesn’t it go against the Doctrine of the Mean? Moreover, the book "The Doctrine of the Mean" is originally an ordinary principle, but it introduces profound and empty words. How can you think of the purpose of writing a book? ... Therefore, Zhu Zi introduced Cheng and Zhang's "two qi", "liangneng" and "traces of creation". It can be used to interpret the "ghosts and gods" in "Yi", but it cannot be interpreted as "ghosts and gods" in "The Doctrine of the Mean". Therefore, Yang Shen ridiculed Song Confucianism for being "mixed," "fragmented," and "fragmented." It was like "the dance of jiao'er dancing with drums." It had "no learning from the ancients, but imitated the words of the ancients, just like the villagers learned the official Yamen Drum Festival." "Ye". In this way, how can it be possible without flowing into Zen and using the words of Buddhism to decorate the facade?
Criticism of Yangming's Xinxue
Yang Shen borrowed from Yunnan Deputy envoy Chen Mengxiang's "Six Classics" says that "every word and meaning is the embodiment of the sages' real principles and the origin of their true hearts". Chen Xianzhang's duty is that "the Six Classics are all false" and the theory of reality "is not the essence of the saints" and is "the illusion of the Buddha" meaning".
He said: "Confucianism is true because it makes the world's reality false; Zen teaching is false because it makes the world reality false. Chen Baisha's poem said: 'The Six Classics are bound to nothingness'. Is it true that he wants to lead the ancient world into Zen Buddhism? This is Confucianism!" Yang Shen even angrily denounced Ming as a "tyrant Confucian" and a "Confucian tycoon", criticizing him for using Confucianism as the surface and Buddhism as the core, and "driving Confucianism back to Zen" for betraying Confucianism. The meaning of the classics says: "The recent ones dominated Confucianism and created new learning, cut down the classics and made history, and drove Confucianism back to Zen. Because of this, they made figurines. They were eager to make friends and change people, and those who rushed to gain fame and fame for a while... "Follow it." He also analyzed in a humorous way why people "randomly follow Yangming's Xinxue" and quoted his friend's words: Yu Youjiang Zhaoyunzhi is good at drama and has wonderful ideas. Commenting on the differences in the lectures, he said: "Song Confucianism's theory of 'investigating things to achieve knowledge' has been heard for a long time. As soon as the words 'conscience' and 'the unity of knowledge and action' came out, new people's ears and eyes were opened. At this time, the fish and bamboo shoots are plump and refreshing, and the dishes are served before It tastes like chewing ice, but the ants are disgusted with it, and it is still the same as the goose and duck dishes. It is also like the real Dan who is tired of watching it, but he likes to pretend to be a Dan. He is tired of listening to the "West Chamber" in the north, but sings the "West Chamber" in the south. After listening to it for a long time, it was still Zhendan and Bei's "Xi Xiang" who published it, but it was Xu Xu Zhizhi who criticized the most complete work of Neo-Confucianism.
Yang Shen not only criticized Zhu Xi from many academic and ideological aspects, such as ridiculing Zhu Xi for establishing his own school in "Chen Tongfu and Zhu Zi Shu", accusing Zhu Xi in "Wen Gong Shu" that "violating official duties is a far-reaching sentiment", and in "Wen Gong Shu", he criticized Zhu Xi Zhu Xi was denounced as "backhanded" in "The Earthly Confucianism", criticized Zhu Xi's literary and artistic mistakes in "Dazhao", "Yu Stele", and "Dadian Shu", and pointed out Zhu Xi's mistakes in "Sixty-seven Works of the Sage" Historical errors. How to wait, it is difficult to describe in detail, and he revealed more pointedly: Zhu Xi's learning "lost expertise", "Those who lost expertise will use their own opinions to wipe out the predecessors" and use their own Neo-Confucianism It interprets Confucian classics with thoughts, and negates the Confucian classics of Han and Tang Dynasties in order to establish its own ideological authority. However, later Confucianism did not pay attention to it, and "lost it in a crude way." Ye', we can only admire Zhu Xi's words: "The superior people talk about life and the quotations of the ancestors of the Song Dynasty; the inferior people practice career and copy the policies and theories of the Song Dynasty people." This will inevitably lead to "the obscurity of Confucian classics".
In the "Preface to the Records of Yunnan Rural Examinations", it is further revealed that Yangming's collection of mind studies was a great achievement, and he advocated the theories of "mind is reason", "leading to conscience", and "unity of knowledge and action", which formed the foundation of the middle and late Ming Dynasty. Ye Ye, who was sparse and superficial in the intellectual world, said: "What is the practice of today's scholars! The masters are so high-spirited and empty, their teacher's mind has disappeared, they are tired of the troubles of observing principles, they are greedy for respect, and they gradually get closer to talking, and then they become Zen scholars. Humble. Those who pick up the remains of the bushes, recite the drunken souls, and talk about each other, without discerning the meaning of the words, and compete to record them one after another. When asked, how is this different from the old man reciting poems and preaching orders in the temple? If the superior is like this, it is despicable. Again, the Confucian scholars of the Han and Tang dynasties are so disdainful, how much more so are the heroes of the Three Dynasties!"
Writings
Yang Shen studied hard and wrote diligently throughout his life, and was a famous figure in the Ming Dynasty! polymath. Not only did he know everything about classics, history, poetry, literature, lyrics, music, phonology, epigraphy, calligraphy and painting, but he also had profound attainments in astronomy, geography, biology, medicine, etc. For example, when he was serving as a Hanlin, Emperor Wuzong Zhu Houzhao of the Ming Dynasty asked the Qintian Supervisor and all the Hanlins: "The star is called Zhang Zhang, and it is also called Wang Zhang. What kind of star is it?" Everyone was dumbfounded and could not answer, but Yang Shen calmly answered: "Liu "Star", and cited "Zhou Rites", "Historical Records", "Han Shu" and other documents to illustrate. He prepared the "Records of Wuzong" in advance, and he would write down everything directly and not keep it secret from the venerable. During his long-term exile, he was still "love to learn but poor in theory, and he was old and devoted" ("History of Ming Dynasty: Biography of Yang Shen"). In the desolate area of ??Yongchang frontier fortress in Yunnan, although there was a severe shortage of books and materials, Sheng'an was still addicted to books and "read all the books". He often told people: "If your qualifications are not enough to rely on, you should learn your virtues day by day." " ("History of the Ming Dynasty: Biography of He Mengchun") He believes that to "know the world", one must rely on "reading" to obtain knowledge from personal experience; the other is to rely on "recordings" and obtain knowledge from other records and books. . Therefore, he not only studied hard and never put it down; he also investigated and understood the local customs and folk conditions wherever he went, worked hard to learn the local ethnic language, and enriched his knowledge from personal experience and practice. As an expelled minister, he wrote many notes, selections and many annotated books when he was in southern Yunnan based only on his hard study, practice and memory. Such as "Nanzhao Unofficial History", "Yunnan General Chronicles", "Yunnan Mountains and Rivers Chronicles", "Shen Hou Ji", "Nanzhong Chronicles", "Dian Chronicles", "Records of Ancient Yunnan" and other books. According to the records of "Sheng'an Yang Shen Chronicle", Yang Shen wrote more than 400 kinds of works in his life. Therefore, the preface of "Sheng'an Waiji" says: "From the beginning of the country to Jialong, the wealth of writings by scholars and scholars was no greater than that of Mr. Sheng'an.
"The original biography of "History of the Ming Dynasty" says: "Among the extensive memorizers and rich writings of the Ming Dynasty, caution is the first. "
Calligraphy
Yang Shen specializes in calligraphy. Wang Shizhen's "Ink Postscripts of Famous Officials of the Dynasty" says that Yang Shen is "famous for his erudition, and his calligraphy is also proud of the halls of Wuxing (Zhao Mengfu)." Zhu Changyi "Postscript to Yang Sheng'an's Poetry Fan" also says: "The calligraphy is particularly outstanding, and there are still many engravings in southern Yunnan." His calligraphy is mainly found in "Mochi Suolu", "Sheng'an Shupin", "Fati Shenpin Catalogue" and so on.