The following article is from the Chinese Culture Forum, and we would like to thank you.
About the Author
Guo Tian is an associate professor in the Department of History, Chongqing University.
summary
Su Shi had a strong sense of self-confidence and preaching, and Su Xue was once regarded as Confucian orthodoxy by some scholars. Although Su Xue was severely attacked by the New Party clique in the late Northern Song Dynasty, it eventually rebounded strongly against the background of the Southern Song Dynasty's admiration of Yuan You, and reached its peak during the Song Xiaozong period. In the Confucian Temple Ritual Discussion in the four years of Chunxi, Su Shi was only one step away from the Confucian Temple Worship, which was an institutional attempt to confirm the orthodoxy of Su Xue in the heyday, and it was also the most favorable historical opportunity for Su Shi to enter the Confucian Temple to enjoy the ceremony, but the result was ultimately unsuccessful. The reason for this is neither due to the obstruction of the imperial power, nor the opposition of the school of science, but the most important reason should be the disconnect between Su Shi's thought and the overall ideological atmosphere at that time. Su Shi's failure to enter the Confucian Temple was a microcosm of Su Xue's difficulty in striving for Confucian orthodoxy in the Song Dynasty.
Keywords: Su Shi; Su Xue; Confucian temple; Conventional; Southern song dynasty
Source: Chinese Culture Forum, Issue 3, 2024
"After entering the Song Dynasty, the Confucian Taoist theory has been inherited and carried forward, although the inheritance of the Confucian Taoist system may be different, but the maintenance of this Taoist system has become a common concern of the new Confucians." In the "cultural trend of intellectuals in the Song Dynasty advocating 'unification'", Confucianism and Taoism are the most far-reaching ones in the "great debate on 'unification'", and it is also "one of the basic presuppositions of Confucianism in the Song Dynasty". In the construction and competition of the Taoist system of the main schools of the Song Dynasty, such as Lixue, Sushi Shuxue, and Wang Anshi Xinxue, the most concerned by the academic community is undoubtedly Lixue, and Suxue is usually regarded as the most negative school in the construction of Taoism. In fact, Su Shi and Su Zhe's sense of inheritance is also quite strong, and in the two Confucian temple ceremonies in the fourth year of Chunxi (1177) and the second year of Duanping (1235) of Emperor Lizong in the Southern Song Dynasty, Su Shi was also the subject of discussion on the list of Confucian temple enshrinements, although he was not selected in the end. Mr. Zhang Jian has made a very wonderful analysis of the Confucian temple rituals and the prosperity of Su Xuexue in the four years of Chunxi, but it may be debatable that the reason why Su Shi failed to enjoy the ritual is mainly attributed to "being obstructed by the Lixue Group". This paper attempts to focus on the Confucian temple ritual discussion in the fourth year of Chunxi to explore the ideological dilemma of Suxue in the competition of Confucianism and Taoism.
1. Zhao Song Nandu and Su Xuesheng
Most of the scholars of the Song Dynasty had a strong sense of inheritance and self-confidence, not only Wang Anshi's disciples "respected Confucius and others", Ercheng was confident that "he could not pass on the learning in the scriptures", and Su Shi and Su Zhe were not far behind. Su Shi remembered that Ouyang Xiu once said to him: "My veteran will retire, Fu Zi Siwen." …… My so-called text must be in line with the Tao. Su Zhe's autobiography said: ""Poems", "Spring and Autumn Biography", "Lao Tzu Jie" and "Ancient History" are all completed. Taste the scroll and sigh, claiming to have the will of the sage. Ersu's self-treatment is not below Wang Anshi and physicists. In the later period of the Northern Song Dynasty, the development of Soviet studies was seriously affected by the political situation. After Song Zhezong's pro-government statement, the New Party began to politically counterattack the Yuanyou party, and Song Huizong Chongning further implemented a strict political ban on the Yuanyou party. Su Shi and Su Zhe are all among the members of the Yuanyou Party, Su Men Huang Tingjian, Qin Guan, Chao Buzhi, Zhang Lei, etc., are no exception, and Su Zhe is among the "former consuls", Su Shi is at the top of the list of "former officials above the system", Qin Guan, Huang Tingjian, Chao Buzhi, and Zhang Lei occupy the first four seats of the "Yu Guan", and the extent of Sumen's blows far exceeds that of Cheng Yi and his disciples. During the Huizong period, the ban on the Yuanyou Party was not only political persecution, but also strictly banned Yuanyou academics. On December 27, the first year of Chongning (1102), Zhaoyun said: "All heresies, books that are not the sages of the ancestors, and academic and political affairs of Yuanyou are not allowed to be taught to students, and offenders are screened out." In April of the following year, Ding Si "burned the printing plates of Su Shi's "Dongpo Collection" and "Later Collection", and Yihai even issued "Sansu, Huang (Tingjian), Zhang (Lei), Chao (Supplement), Qin (Guan) and Ma (Juan) Anthology, Fan Zuyu's "Tang Jian", Fan Zhen's "Dongzhai Chronicles", Liu Chu's "Taoist Words", and Seng Wenying's "Xiangshan Yelu" and other printing plates, all of which were burned", further expanding the scope of the banned books. In November, Gengchen once again emphasized that "those who gather disciples to teach academic and political affairs with Yuan You will be punished without amnesty." This kind of imprisonment has not been loosened until the late Xuanhe period, Xuanhe five years (1123) July Jiazi, "Zhongshu Province Yan Fujian Road printed Su Shi, Sima Guang Anthology. The edict was destroyed, and in the future, people were raised to pass on the scholars of Xi Yuanyou, and the theory of violating the system was "10], and on the afternoon of October of the following year, the edict was issued that "there are those who collect and use the writings of Su and Huang, and order them to be burned, and the offenders will be judged as disrespectful". It is clear from these edicts banning books and destroying boards that the focus of the literary imprisonment during the Huizong period was to crack down on Sima Guang and Su Shi. Not only that, but during the Zhenghe period, it even began to ban the study of poetry, which was undoubtedly mainly aimed at Su Xue. The survival and abolition of poetry is a focal issue in the struggle between the old and new parties. In the third year of Xining, "(Song Shenzong) personally tried to enter the scholar, began to specialize in policy, and set the limit to 1,000 words", and began to test poetry in the palace examination. Subsequently, the DPRK and China began to discuss whether to completely abolish the poetry and fuke, and Su Shi submitted a long opposition letter in the first month of the following year, and he was one of the few officials at that time who explicitly opposed the abolition of the poetry fu. Su Shi's opposition did not work, Wang Anshi in February Ding Si on behalf of the Chinese book to change the imperial examination, hoping that "Jinshi will strike poetry, scriptures, and Moyi", and Shenzong will follow it. However, after the death of Shenzong, in the second month of the first year of Zhezong Yuanyou (1086), Liu Zhi, who was then serving the imperial history, was "begging to try the law to restore the poems, and use them with both scriptures and meanings". In the fourth year of Yuan You, he discussed from the Ministry of Rites, "establishing two subjects of scripture and righteousness and poetry, and testing the law and righteousness". On May 4, the first year of Shaosheng (1094), not long after Zhezong's pro-government, he re-edicted "Jinshi strikes poetry and fu, and specializes in governing scriptures". With this twist and turn, "Poetry Fu" has largely become an important symbol of "Yuanyou Academic". On November 15 of the first year of Huizong Zhenghe (1111), some ministers requested that the transmission of poetry should be banned, so as not to flow into "the study of Yuan You", so the edict was made to the court and the imperial history was impeached. However, the New Party's suppression of Suxue eventually collapsed with the demise of the Northern Song Dynasty. After Zhao and Song crossed to the south, under the background of "Yuan You" becoming politically correct, Su Xue and Cheng Xue both ushered in the opportunity to turn over, and Su Xue was undoubtedly much more successful than Cheng Xue, and even formed a strong "Chongsu fever" in the Gaozong and Xiaozong periods. Because Su Xue and Shifu were originally Yuan You's academic sects, and the degree of persecution was the most serious in the late Northern Song Dynasty, once the ban was lifted and rehabilitated, its revival was also the most vigorous. Under the system of sub-disciplines in the Southern Song Dynasty, Su Xue could almost monopolize a subject of poetry, Lu You once said: "Since the establishment of Yan, scholars have followed Su's articles, and Shu Shi is especially so." There is also a saying: 'Su Wen cooked, eat mutton.' Su Wensheng, eat vegetable soup. Not only that, but Su Xue can also win a lot of status in the subject of classics and righteousness, and even Zhu Xi affirmed that Su Shi's "poems", "books", "Analects" and "The Mean" are acceptable in his "School Tribute and Private Discussions" (10). In the eyes of some scholars, Su Xue is the orthodoxy of Confucianism, such as Hu Shunzhi at the end of the Northern Song Dynasty believes that "the great Confucianism of this dynasty is no more than Ouyang Xiu, Su Xun and his son Shi", and later Wang Yan in the early Southern Song Dynasty also said: "In the past, Ouyang Zi was the first in the world with ancient learning, and Nanfeng Zhizeng, Meishan Su was in his door, and the world was called Ouyang Zi that was Han Zi; Su Zi is the first in the world with articles, and the Zhang of Wanqiu, the Qin of Huaihai, and the Chao of Jibei are at their door, and the world is called Suzi that is, Ouyang Zi. Not only that, but Su Xue also became more and more politically dominant. Song Gaozong and Song Xiaozong both respected Su Shi very much, and these two emperors can be said to be the most powerful promoters of the "Chongsu fever" in the early Southern Song Dynasty. In the fourth year of Jianyan (1130), not long after Song Gaozong crossed to the south, he once proclaimed Su Shishu from Su Chi, the son of Su Zhe, and said to his ministers: "Shishu is nothing more than a righteous theory, and everything is beneficial." It is said that he "loved Su Gongwen very much, and he tried his best to buy the whole collection and engrave it forbidden." Perhaps under the influence of Song Gaozong, Song Xiaozong also "respected Wenzhong, lived often but called Zizhan, or Dongpo", and also made a "Preface Praise" of Su Shi's anthology in the ninth year of the Dry Road (1173) on the first month of the leap month and gave it to Su Shi's great-grandson Su Qiao. He said in the "Preface": "(Su) Shi's writings, reading all day long, forgetting, often left and right, thinking that it is a modest style. Filial piety first in the sixth year of the main road in September Renchen "gave Su Shi to say Wenzhong", and in February of the ninth year of the main road, Ding Hai "specially gifted Su Shi as the master", and its words praised the popular cloud of Su Xue at that time: "People pass on the learning of Yuanyou, and the family has the book of Meishan." This almost equates the politically correct "Yuan Yu no Xue" with Su Xue. Under the employment policy of the Southern Song Dynasty's "One Color Yuanyou", there were quite a lot of Su relatives and post-scholars who were praised and appointed by the imperial court, and many of them entered the center of power during the Gaozong and Xiaozong periods, and the influence of Su Xue also spread throughout the government and the opposition. In this context, Su Xue reached its peak in the period of Song Xiaozong, Wei Liaoweng said that Su Xue "appeared in the day of praise and admiration in Fuling", and Zhao Yanwei also recalled: "Chun Xizhong, Shang Su, Wen Duo Hongfang; Shao Xi Shang Cheng, said Luo Xue. In the early Southern Song Dynasty, this "Chongsu fever" from top to bottom made the status of Su Shi and related Ouyang Xiu and Sima Guang all the way up, and Su Shi was even once only one step away from the Confucian Temple with the support of filial piety.
2. The Confucian Temple Ceremony in the fourth year of Chunxi
Chunxi's four-year Confucian temple ritual discussion, "History of the Song Dynasty · Li Tao's Biography" has a simple record: "(Chunxi) four years, driving the luck of Taixue, to deserve the scriptures and transfer an official." Tao on the two schools of interpretation: from the worship of Confucius, when the promotion of Fan Zhongyan, Ouyang Xiu, Sima Guang, Su Shi, the dethroned Wang Anshi father and son; From worshipping Wu to becoming a king, he should depose Li Tao. The public opinion is not leafy, and the king is only deposed. Li Xinchuan's "Miscellaneous Records of the Government and the Wild since the Establishment of Yan · Yuanfeng to Jiading Xuansheng Sharing Discussion" records in the most detail, cloud:
In the winter of the third year of Chunxi (1176), Zhao Shuda was a servant of the Ministry of Officials, and he talked about Wang Anshi's treachery and evil, and begged to be enshrined. It is said that the reputation of the auxiliary minister is different before and after Anshi, and his article can not be hidden. At that time, Li Renfu (Tao) was the waiter of the Ministry of Rites, and he discussed with him, and wanted to promote Fan Zhongyan, Ouyang Xiu, Sima Guang, and Su Shi to depose Wang Yan. The benevolent father begged for light, and went to Anshi father and son. The upper wants to ascend to the glory and shine in the hall, and the benevolent father praised it in the last chapter. And if he said that if he offered it in person, he would temporarily move him to sit in another place. Evacuated, and ordered the three provinces and the secret house to discuss it. Wang Jihai (Huai) of the Secret Institute contradicted his words. Uncle Zhao Wen (Xiong) said that Zhongyan thought that at that time, there was also a slight stain in cultivation, so it was better to stop using light and shi. And Gong Shizhi (Maoliang) and Li Xiushu (Yanying) of the three provinces all thought it was impossible, but they couldn't do it. For a long time, but in addition to the portrait of Linchuan Boyan (the fourth year of the July decree - original note).
There is also a record in the eighth volume of his "Dao Destiny", but the details are quite different.
In the fourth year of Chunxi, Zhao Shilang played again, begged Wang Yan, and chose the name of the Confucianism of the dynasty to be listed in the enshrinement, the edict official, the scholar and the housekeeper. Li Wenjian (Tao) was a waiter in the Ministry of Rites, and the edict was to Fan and Sima Erwenzheng, and Ouyang and Su Erwen were loyal to worship, and Li Gong thought it was okay. Zhao Weigong is especially the master in Xifu, and wants to put Fan, Ou and promote Sima and Su in the hall, Gong and Li Er don't think it's okay to participate in politics, but they can't. In the autumn of that year, but I went to Linchuan Boyan to paint a portrait.
Ye Ning's "Ai Ri Zhai Cong Copy" recorded two passages of Li Tao's recital, cloud:
Li Renfu served Lang, Chun Xijian because of Fuling's discussion of the Confucian ancestors from the worship of the dethroned to take it, so he said: Fan Zhongyan Zuorenzong is careful to teach the order, and he has been studying all over the county and the state, and he has taken the law of scholars to be a new talent. Ouyang Xiu advocated ancient texts, denounced heresy, regarded Tang and Han as more and more worthy of it, between Jiayou and Zhiping, talents were particularly prosperous, and the achievements of cultivation and cultivation were the majority. And Sima Guang and Su Shi are high-minded, their academic specialties are gentle, calm the people, their desires are righteous, heresies, distance from deeds, prostitution, exile, and the death is regrettable, like Mencius. When Anshi sprouts, only light and Shi can be reversed, which can be seen in the text, and so on. Shi wrote "Book Biography", and An Shi's debater, where the eighteen or nineteen articles, are particularly close and far-reaching, and their efforts are not under the flood and Yang Mo, so that they can listen to and use their words early, and would rather have the disaster of Jingkang? It is also okay to go to Wang Anshi's father and son to take light and Shi, and to be allowed to drown and repair.
He also said: Yesterday received the holy oracle, want to ascend to the light, Shi deserve to enjoy in the hall, Chen Qian reprimanded Wang Anshi against the statue of the offering, the oracle said that if you personally dedicate it, then temporarily move it to sit in other places, the division of monarchs and ministers, there will be no peace, light, Shi will not dare to be. This principle is only used in the order of the world, so that the Han is healed, and there is no suppression.
Based on the records of various places, it can be seen that it should be Zhao Cuizhong who opened the prelude to this ceremony.
Zhao Cuizhong asked Wang Anshi to be worshiped in the winter of the third year of Chunxi to no avail, and then asked Wang Yan to be dismissed at the beginning of the next year, and replaced him with the ancestors of this dynasty. At that time, Xiaozong will be in February Yihai Xing Taixue, the first saint, filial piety so the edict official, the scholar and the give to the discussion. Xiaozong agreed to remove Wang Yan, and the candidates in his mind were Fan Zhongyan, Ouyang Xiu, Sima Guang and Su Shi, which obviously had his intention to revive the government. As a result, Li Tao, who was a waiter in the Ministry of Rites at the time, acted according to this intention, but judging from the content of the previous paragraph recorded in the "Cong Copy", Li Tao actually advocated Sima Guang and Su Shi, but also agreed with Fan Zhongyan and Ouyang Xiu to worship, and he suggested that Wang Anshi and his son should be removed together. "Miscellaneous Notes" said that he "begged for light, Shi and went to Anshi father and son", which is not all, but it is more in line with Li Tao's original thoughts. Xiaozong then wanted to share Sima Guang and Su Shi, which had a precedent for Wang Anshi to enjoy, and he took the initiative to put forward a countermeasure to solve the etiquette problem when he was fortunate to study. However, it can be seen from the text of the latter paragraph recorded in the "Cong Copy" that Li Tao expressed his opposition out of the distinction between monarchs and ministers. The "Miscellaneous Notes" says that he "praised in the last chapter", which should be unreliable. The "Miscellaneous Notes" said that "if you enter the secret, you will order the three provinces and the secret court to discuss it", and its negligence may not be Li Tao's negligence, and there should have been other officials involved in the discussion at that time, but it is no longer there. However, at this point, there was a great difference of opinion. Zhao Xiong, a member of the Privy Council, advocated giving up Fan Zhongyan and Ouyang Xiu, and sharing them with Sima Guang and Su Shi. However, Gong Maoliang and Li Yanying, the governors of the council, expressed their opposition (at that time, the prime minister was vacant, and Gong Maoliang was the first counselor), while Wang Huai, the secretary of the Privy Council, did not express his position clearly. The matter dragged on until July, and Wang Yan was finally dismissed, but the matter of Sima Guang and Su Shi enjoying the worship was not over.
In the process of this ceremony, Xiaozong can be said to be the most powerful promoter. He first took the initiative to enshrine Fan Zhongyan, Ouyang Xiu, Sima Guang and Su Shi, and further took the initiative to upgrade Sima Guang and Su Shi from subordinate to deserved, and took the initiative to propose countermeasures to solve the problem of etiquette. Although there were some different opinions, it was Li Tao and Zhao Xiong who basically agreed with Xiaozong and actively promoted it. Li Tao and Zhao Xiong are respectively from Meizhou and Zizhou in Shuzhong, and it is reasonable for them to respect Su Shi, Zhao Xiong also asked Su Zhe for Su Zhe in the third year of Chunxi, and Li Tao wrote "Continuation of Capital and Governance Tongjian Long Edition", and his admiration for Sima Guang is also easy to understand. Gong Maoliang, Li Yanying, and Wang Huai, who did not express their position, were not Shu people, and although none of them had a clear school tendency, they did have some overlap with physicists. Wang Huai and Zhu Xi had first known each other in the four years of the main road, and then maintained a relatively harmonious relationship, until the ninth year of Chunxi because of Zhu Xi's impeachment of Tang Zhongyou, and Zhejiang was a major area for the spread of science in the Southern Song Dynasty, so he should probably know the Taoist concept of the school of science.
Gong Maoliang recommended Zhu Xi in June of the third year of Chunxi, not long before the ceremony, and the "Full Text of the History of the Song Dynasty" contains:
On the first day, Gong Maoliang played: "I am close to the edict, and I want to reward those who retire with integrity." There are Zhu Xi, who conduct Geng Jie, and he can't afford to be called repeatedly, so he should be hired. He asked, "What kind of official was you?" Li Yanying played: "I heard that he was a county official in Lizhou, and then he was summoned by the Secret Academy and a doctor of martial arts, but he couldn't afford it. In recent years, His Majesty has changed his official status and seen Ren Gongguan. Shang said: "I remember that he has repeatedly resigned from office, which is also well known, and now he can be removed from an official." So he dismissed the secretary. …… (Zhu Xi) forcefully. There will be people who are not available, so they will resign for some reason, and the supervisor will be ordered to view it. The ruling said: "There is Wei Luozhi, where is he now?" Gong Maoliang and others: "It's deceased." He said, "...... Although he is dead, if he wants to say goodbye less, he can give him a missionary lang and a straight secret pavilion. ”
It can be seen that Li Yanying also echoed the matter, and Xiaozong also thought of Wei Zhizhi because of Zhu Xi. Li Yanying only said that he had heard about Zhu Xi, and his relationship with Zhang Yan was more direct. "History of the Song Dynasty· Biography of Li Yanying" recorded that when he was also the prince Gong Wangfu, he spoke directly, "After the feast, Zhang Yan talked about "Ge Tan", saying that the first Wang Zhengjia way, because of current affairs, the words were fierce and unwilling. Yan Ying said: 'People and ministers are kings, can't they be sycophants? So he dared to speak out, and he was on top of the saint, and he had to love the sincerity of the king. The book says: "If there is a word that goes against your heart, you will seek all ways." "'The Lord understood and said, 'If all the subordinates are like this, the master of the man should be without fault.'" In December of the sixth year of Zhang Yan's main road, he also gave a lecture, and in June of the following year, Hu Zongyan's "Zhang Xuangong Yearbook" was about "Ge Tan" in February of the seventh year of the main road. Zhang Yan himself recorded the lecture on "Ge Tan" in the "Lecture Notes on the Feast", but did not record the twists and turns in it, probably he himself did not know that Li Yanying had rounded the stage for him in front of Xiaozong. Later, although the Shinto monuments and biographies made by Zhu Xi and Yang Wanli respectively also recorded the story of "Ge Tan", they did not mention the plot of Li Yanying's exculpation of Zhang Yan. In addition, according to the biography of Gong and Li Ben in the "History of the Song Dynasty", both of them stood on Zhang Jun's side during the Longxing Northern Expedition, and Zhang Jun was squeezed out of the political power center by Qin Hui, "specializing in Taoism and cultivating himself", and finally leaned towards Cheng Xue, and let his son Zhang Yan learn from Hu Hong, and eventually became a giant of the Huxiang school. With the influence of Zhang's father and son at that time, Gong and Li should also have some understanding of the Taoist concept of science.
However, although Wang Huai, Gong Maoliang, and Li Yanying all have relationships with physicists, they do not agree with or even oppose Sima Guang and Su Shi to enjoy or worship, but they are not all from the position of physicism. Although Gong Maoliang recommended Zhu Xi, he also had a close relationship with Li Tao, and his relationship with Li Tao's son Li Shu was quite deep. Mr. Wang Deyi's "Annals of Li Tao's Father and Son" said after Gong Maoliang's death in June of the fifth year of Chunxi: "Mao Liangzhi (Li) Juku is the deepest, and he is expected to learn, and when he hears his death, he mourns it very much. In addition, the "Addendum to the Song and Yuan Xue Cases" listed it as Zhang Yanying's same tone based on Li Yanying's defense of Zhang Yan, which is too lenient. The position of noncommittal or even clear opposition is probably that Sima Guang and Su Shi are not convincing enough to enter the Confucian Temple, because judging from the evolution of the power center pattern around the fourth year of Chunxi, the personnel adjustment of the two governments is actually extremely beneficial to Su Xue.
In September of the second year of Chunxi, Ye Heng dismissed the right minister, Shen Fu dismissed the same Privy Council, and only Gong Maoliang, the governor of the two governments, Li Yanying, who had just transferred from the Privy Council to the governor, and Wang Huai, the Privy Council, who signed the book. In August of the third year of Chunxi, Wang Huai was removed from the Privy Council, and Zhao Xiongfang signed the Privy Council. This was the central pattern of this ritual discussion, in which only Zhao Xiong, who had the lowest status, strongly supported Xiaozong's intentions. However, the subsequent personnel adjustments have changed dramatically. In June of the fourth year of Chunxi, Gong Maoliang resigned from politics and replaced Wang Huai, and Zhao Xiong removed Tongzhi Privy Council in November. Then Chunxi five years of the first month, that is, from the servant Shi Xie Kuoran said and forbade Cheng Yi, Wang Anshi's words to take the scholar, and then in March, Shi Hao worshiped the right minister, Li Yanying immediately dismissed the politics and replaced Zhao Xiong, Wang Huai knew the Privy Council, April Bingyin removed Fan Chengda to participate in the political affairs, June Yiyou Qian Liangchen signed the Privy Council, Jiaxu and Fan Chengda, November Shi Hao right minister and replaced Zhao Xiong, Wang Huai was removed from the privy envoy, Yihai Qian Liangchen participated in the governor's affairs. Under this power structure, Zhao Xiong, who was strongly supportive at the beginning, and Wang Huai, who "followed his words", respectively ruled the two prefectures, while Gong Maoliang, who held opposing views, was removed from politics in June of the fourth year of Chunxi (the portrait of Wang Yan was removed in July), and Li Yanying was also dismissed in March of the following year. This basic pattern did not change until August of the eighth year of Chunxi, when Zhao Xiong was dismissed and replaced by Wang Huai, and during this period, Xie Kuoran, who was forbidden to learn Cheng Xue and Xinxue, signed the Privy Council in May of the seventh year, and in August of the following year, he also knew the Privy Council, and in September he also participated in the governor's affairs, and he rose all the way. However, under this power structure that was extremely favorable to Su Xue, Sima Guang and Su Shi's entry into the Confucian Temple was only dismissed by worshipping Wang Yan.
3. The Confucian Temple Ritual Discussion for the Second Year of Duanping
Lixue showed a strong upward momentum in the Qiandao and Chunxi periods, but Su Xue failed to seize the favorable opportunity of the Chunxi period to achieve Su Shi's goal of entering the Confucian Temple, and in fact, he failed to take this opportunity to establish his orthodox position in Confucianism. However, even long after the Qingyuan Party ban, Su Xue still had a wide and strong influence, but the momentum of science was difficult to stop. In the fourth year of Jiading (1211), Li Daochuan asked for the lifting of the ban on learning, and awarded Zhu Xi's "Notes on the Four Books" to Taixue, discussing the Confucian worship of Confucianism such as Ercheng, but all of them were unsuccessful due to reasons such as "there are unhappy Taoist scholars in Huixi Mansion". In the following year, Liu Yao, the son of the country, "begged to pay attention to the "Language" and "Meng" in the Xueguan, and from there.
During the reign of Emperor Rizong, under the combined force of multiple factors such as the emperor's preference, the use of powerful ministers, the discussion of the clear stream, and the spread of ideas, the political and ideological status of Rikshu continued to improve, and finally won the competition with Suxue in the Taoist system. In the first month of the third year of Baoqing (1227) after Emperor Lizong's accession to the throne, he immediately posthumously crowned Zhu Xi as the Duke of Xinguo. In March Gengxushuo, Zhu Xi Jizi Zhu Zaijin was right, and suggested to Li Zong to reform the Confucian Temple attached to the sacrifice candidates, "Tao Destiny" recorded his words: "The country has Cheng Yi, Cheng Hao, and Zhang Zai, and the clues that have not been passed on since Confucius and Meng, if they are made to worship the Confucius Temple, Si Wen is very fortunate." It is said that the Rinshu "Kana no Zhi" was not implemented. In the last years of Shaoding, the discussion of increasing the Confucian temple of science and science reappeared, and the "History of the Song Dynasty · Zhu Xi's Biography" contained: "At the end of Shaoding, the secretary Lang Li Xinchuan begged Sima Guang, Zhou Dunyi, Shao Yong, Zhang Zai, Cheng Hao, Cheng Yi, and Zhu Xi to be listed in the enshrinement, and they were not reported. ”
In the second year of Duanping (1235), the official discussion procedure of the Confucian temple from the Confucian Temple was increased. "The Full Text of the History of the Song Dynasty" contains Jiayin in the first month of his year: "The secretary and attendant of the Ministry of Rites spoke about Li Yun's performance: 'Hu Ming, Sun Mingfu, Shao Yong, Ouyang Xiu, Zhou Dunyi, Sima Guang, Su Shi, Zhang Zai, Cheng Hao, Cheng Yi Ten people, Zhuo Ran is a scholar, and it is appropriate to be among the enshriners. The begging order is deliberated upon by the secretary, the secretary of the province, and the national superintendent. Again: 'Beggars will think and ascend to the shrine, and rank among the ten philosophers.' 'From it. The "History of the Song Dynasty· Li Zongji" also describes this matter and is more omitted, and there is no record of "from it". Later generations have had many misunderstandings about this ceremony, and it is difficult to know the specific process of this ceremony. The so-called "from Zhi" in the "Full Text" should refer to the invitation from Li Yun's "begging for a banquet, the secretary of the province, and the Guozijian to consider and discuss it", not from his proposal for co-election. "The Case of Song and Yuan Dynasty Studies· The Case of Yuelu Confucianism ·Mr. Wensu Li Yuezhai" and "Yunyun": "In the first year of Chunyou, please worship Zhou, Cheng, and Zhang Zi. He also said: 'Although Wang Anshi has quit to enjoy, he has not been deposed, and he is eager to enter the three people. 'Zhao Ke. In addition, Wang Zicai of the Qing Dynasty has pointed out that Li Yun died first in the second year of Jiaxi (1238), and he should be the first year of Duanping rather than the first year of Chunyou, so it was only in the first month of the spring of the second year of Duanping that Hu Ying and other ten Confucian followers of the Zhao and Song dynasties were enshrined. However, the request of Li Yunzhi recorded in the "Study Case" is also quite different from the "Full Text of the History of the Song Dynasty" and "The History of the Song Dynasty".
Mr. Wang Deyi's "Annals of Li Tao and Sons" in the second year of Duanping mentions Li Yun's performance, citing a record of "Xu Wenqing's Family Biography (Overseas Chinese)", which is very helpful for us to understand some details of this ceremony. Xu Qiao is the disciple of Lu Zuqian and Zhu Xi, and the "Family Biography" contains his "royal pen and attendant" in the first year of Duanping. After "one day of speaking", Li Zong took the initiative to say to Xu Qiao "the purity of Ercheng's science", and the two started a dialogue about science, during which Xu Qiao played a cloud: "Ercheng's should be enshrined in the temple of the master." Wang Anshi's scholarship is quite secluded, and it is said that 'the mandate of heaven is not enough to fear, the ancestors are not enough to be afraid, and the words of people are not enough to be compassionate', harming the government and bad law, and the disaster of Jingkang is not to be abolished. "Li Zong" happily opened", "and said that Li Yun also invited Zhou Dunyi, Cheng Hao, Cheng Yi, Zhang Zai, Shao Yong, Zhu Xi", Xu Qiao said: "Shao Yong's learning, extrapolating the number to reason, is not as pure as Mr. Zhu." I wish to ask Li Yun to enshrine in five people first. Later, Xu Qiao asked Zi Si to ascend to the Ten Philosophers, and Li Zong "called it good". At the end of the conversation, Li Zong ordered Xu Qiao to "discuss with Li Yun". Xu Qiao then said, "The above decree Li Gong (埴), Li Gong has been decided to accompany Zisi, please enjoy it with me to the Confucianism." "History of the Song Dynasty· Biography of Zheng Qing": "In the first year of Duanping, Shang was both pro-general and arrogant, and Qing Zhi also took the world as his own responsibility, and summoned Huanzhen Dexiu, Wei Liaoweng, Cui He, Li Yun, Xu Qiao, Zhao Rutan, You Yan, You Bi, Hong Shikui, Wang Sui, Li Zongmian, Du Fan, Xu Qingsuo, Yuan Fu, Li Shao, and the time name was 'Xiao Yuanyou'. It was against this background that Xu Qiao and Li Yunzhi entered the court and discussed it. Based on this, the "Song and Yuan Xue Case" mentioned in the "Song and Yuan Dynasty Xue Case" seems to belong to Xu Qiao, and his so-called "three people" are actually the mistakes of Zhou, Zhang, Ercheng, and Zhu Xi, and Zhu Xi is omitted. The so-called "edict" is to mistakenly transplant the edict of the five people from the worship in the first year of Chunyou, "History of the Song Dynasty· Xu Qiao's Biography" cloud: "Please worship Zhou Dunyi, Cheng Hao, Cheng Yi, Zhang Zai, Zhu Xi, and eat Ningzong with Zhao Ruyu, and the emperor is as invited." "History of the Song Dynasty· Li Zongji" recorded the edict of five people to worship, and then recorded: "Looking for Wang Anshi to say, 'the mandate of heaven is not enough to fear, the ancestors are not enough to be afraid, and the words of people are not enough to be compassionate', for the sinners of all ages, it is not appropriate to worship Confucius in the temple court and depose him." This reason also originated from Xu Qiao. According to the "Family Biography", the suggestion of "playing again" Shengzi Si Shizhe also originated from Xu Qiao.
According to the "Full Text" and "History of the Song Dynasty", the list of ten people proposed by Li Yun is Hu Jin, Sun Fu, Shao Yong, Ouyang Xiu, Zhou Dunyi, Sima Guang, Su Shi, Zhang Zai, Cheng Hao, and Cheng Yi. Shao Yong, Zhou, Zhang, and Ercheng are the so-called "five sons of the Northern Song Dynasty" in science, and they are all within the scope of candidates suggested by Li Yun according to the "Family Biography", but Zhu Xi, who was suggested by Li Yun and Xu Qiao, is not in this list of ten people. The selection of Hu Ying and Sun Fu should also be based on the consideration of the origin of science. The disciple once asked "the prosperity of Taoism in this dynasty", and Zhu Xi said: "There is also its gradual progress." Since Fan Wenzheng, there have been good discussions, such as Sun Mingfu in Shandong, Shi Shoudao in Lailai, Hu Anding in Huzhou, and then Zhou Zi, Cheng Zi, and Zhang Zi. Therefore, Cheng Zi did not dare to forget this number of princes in his life, and still respected him. However, Su Shi did not respect the so-called "Mr. Qingli San" very much, and he said in the first month of the fourth year of Xining opposing the reform of the imperial examination and abolishing the poetry and fu: "In modern times, the scholars and doctors are as gorgeous as Yang Yi, so that Yang Yi is still alive, then the people who are loyal to the Qing Dynasty and the bright ones are also very rare." Those who have learned the ancients through the scriptures are as good as Sun Fu and Shi Jie, so that Sun Fu and Shi Jie are still there, and they can be used in political affairs? Ouyang Xiu, Sima Guang, and Su Shi were all promoted by Li Yun's father, Li Tao, in the four years of Chunxi, and Li Yun still did not give up his father's ideas, but his ideas were obviously more inclined to science. Li Yun has been studying from Zhang Yan since August of the fifth year of Chunxi, and he has been deeply immersed in the acceptance of his studies. The "Family Biography" even said that Li Zong said that the candidates suggested by Li Yun were actually Zhou, Shao, Zhang, Cheng and Zhu Xi, which was originally a list of all physicists, and this is quite different from the list of ten. Now I don't know if what Li Zong said was Li Yun's original request, and later added Ou, Su, Sima and others when he played, or whether Li Zong mistakenly remembered or deliberately screened Li Yun's recital. But in either case, it can be seen that the momentum of science has overshadowed Su Xue at that time, but it is not enough to completely suppress Su Xue, otherwise Su Shi and others would not appear in this list of ten people. The matter was dismissed after "the Jing Feast, the Secretary of the Province, and the Guozijian were considered and familiarized", and it should be this list of reconciliations between the two factions that caused a huge difference of opinion and resulted in a miscarriage.
However, only a few years later, in the first year of Chunyou (1241), on the first day of the first month, Emperor Li Zong edicted Zhou, Zhang, Ercheng and Zhu Xi to worship Confucius Temple, and dismissed Wang Anshi. Su Xue's competition in Confucianism and Taoism ultimately failed to defeat Lixue.
Fourth, the dilemma of Su Xue
Song Xiaozong respected Su Shi quite a lot, he was also the main promoter of the Confucian Temple Ritual Discussion in the fourth year of Chunxi, Gong Maoliang and Li Yanying, as the core members of the power center at that time, they must have been quite clear about these situations, but they still held opposing opinions, why? None of the above-cited materials recorded the reasons for Gong Maoliang and Li Yanying's opposition, and Gong and Li did not leave any clues that could be used for assessment. Wang Huai's situation is clearer than that of Gong and Li, and through Wang Huai, we may be able to figure out some reasons for Gong and Li, and help us get a glimpse of Su Xue's predicament in the competition of Taoism.
In February of the ninth year of Xiaozong's dry road, Su Shi gave Su Shi Taishi's words from Wang Huai's hand, and he later used "Zhu Chengxue, Tang Suxue" in the Zhu Tang incident to relieve Tang Zhongyou's siege, he obviously also knew Xiaozong's preference for Su Shi, but he still did not actively support Xiaozong's idea in this ceremony. In fact, Wang Huai's views on Su Shi have been quite obvious in his lyrics, he said at the beginning: "After I inherited the Hundred Sages, I explored the subtleties in the six books. It will rise in Sven and remember the old age. Although the ritual punishment is incomprehensible, it is still simple and can be sought. Revealed as the sect of Confucianism, with the favor of the tin emperor. However, in his subsequent description of Su Shi, the focus was mainly on Su Shi's articles, political commentaries, and famous verses, and only one sentence, "Knowing his own words and self-situation with Meng Ke", can barely be regarded as a positive evaluation of Su Shi's scholarship. This is very far from the edict of Chongning in the third year of Chongning with the Wang'an Stone Confucius Temple to praise its "since Meng Ke, only one person" and "the way of Confucius is fair and clear", and it is really not a good way to calculate, and it is also far from the edict of Zhou Dunyi, Zhang Zai, and Ercheng Cong in the first year of Li Zong Chunyou, which called it "true insight and practice, deep exploration of the holy area, thousands of years of learning, and the beginning of the finger return".
The basic spirit of Wang Huai's word-making should still originate from Xiaozong's own understanding of Su Shi. Just in the first month of the leap month before the gift of Su Shi's master, Su Shi's anthology "Preface Praise" made by Xiaozong began with the words: "The articles of the generation will be able to establish the great festival of the world; The great festival of the world, if it is not enough to raise the world, it is not capable. The following preface and praise all revolve around the two themes of the article and integrity, and there is not a single word in the whole article about Su Shi's scholarship. Xiaozong probably did not have much understanding of Confucianism and Taoism before this ceremony, and he said that Su Shi was like this, and he rejected Zhao Cuizhong's suggestion to dismiss Wang Anshi, also because "Anshi's reputation is different before and after, and his article can not be hidden", and the foothold is also on the "article". Whether it is positive or negative, he did not touch on the relationship between Wang Anshi and Confucianism and Taoism, he probably thought that the "Temple of Literature" was just the temple of Wentong. Judging from Li Tao's text recorded in the "Cong Copy", he is still continuing the ideas of filial piety and Wang Huai, but perhaps because it is a Confucian temple ceremony, Li Tao still gave up Su Shi's article, and he emphasized Fan Zhongyan and Ouyang Xiu's political affairs, and Sima Guang and Su Shi emphasized their criticism of Wang Anshi's achievements. In short, at least judging from the text recorded in the "Cong Copy", he still did not talk about the preaching of Sima Guang and Su Shi at all. Previously, Mencius in the seventh year of Yuanfeng was worthy of enjoyment, Xunzi, Yangxiong, and Han Yu were enshrined, mainly relying on the work of eliminating heresy, but then Wang Anshi and his son entered the Confucian Temple, apparently mainly because of their inheritance and invention of Confucianism and Taoism. Zhu Xi said that "deserving should only be about preaching", which should have been a relatively common understanding at that time, and this was the shortcoming of Sima Guang and Su Shi, or at least a crucial point that was ignored by their admirers at that time.
In addition, the admiration of Su Shi's status at that time also had the disadvantage of the dilemma of "Mencius". Su Shi's anthology "Preface Praise" of the imperial system of filial piety quotes Confucius and Mencius at the beginning, Wang Huai's words also say that Su Shi "knows his own words and is in Meng Ke", and Li Tao also said that Sima Guang and Su Shi's merits and integrity in repelling heresy (referring to Wang Anshi's new learning) are "like Mencius", in short, they cannot escape Mencius. However, Sima Guang and Su Shi happened to not respect Mencius so much. Sima Guang's "Suspicion of Mencius" is well known, Su Shi has a lot of respect for Mencius, and he vigorously admires Mencius's work in eliminating heresy in the preface of Ouyang Xiu's anthology, believing that "Mencius is matched with Yu Keye", and his "Mencius Treatise" says that Mencius's "Tao begins with the coarseest and is extremely refined". However, Su Shi was not completely satisfied with Mencius, he accused Meng, Xun, and Yang in his "Treatise on Zi Si" that the controversy between Meng, Xun, and Yang on human nature "originated from Mencius", and his "Analects" and "Mencius distinguish the eighth", and later Shao Bo in his "Shaw's Later Records" collected a lot of previous non-Mengzi and doubtful Meng's sayings, and he listed all the eight articles of "distinguishing from Mencius" in Su Shi's "Analects of Confucius". Shao Bo's "Later Records" was widely circulated in the Southern Song Dynasty because of his attack on Wang Anshi and his respect for Sima Guang and Su's family, and it should be widely known that the book listed Su Shi as one of the non-Meng and suspicious Meng. Later, Yu Yunwen wrote "Zun Meng's Discernment", and the object and content of his choice of refutation were mainly based on the "Later Records", and the eight articles of Su Shi's "Analects and Sayings" are also in the "Continuation of Arguments".
On the other hand, Mencius's status has been accepted by the vast majority of scholars after the Northern Song Dynasty's promotion movement, and Song Gaozong even wrote "Mencius" in the second year of Jianyan. At the same time, the non-Meng people were repeatedly attacked in the Gaozong Dynasty of the Southern Song Dynasty, so that the once resurgence of non-Meng and suspicious Mengist ideology finally subsided. In December of the sixth year of Shaoxing, Chen Gongfu asked for a ban on Cheng Xue, and Zhang Jun ghostwrote a criticism: "The study of scholars and doctors should be taught by Confucius and Meng,...... It can be announced at home and abroad, so that I know my intentions. This "hadith" had a great impact on the stability and continued improvement of Mencius's status in the Southern Song Dynasty. In May of the thirteenth year of Shaoxing (1143), "Xin Wei, Zhao Zuo engaged in Lang Zheng Hou from now on shall not be sent to serve as a test official and remove from the court." Taste the book, called "Art Garden Eclectic", and his words have slandered Meng Ke. The driving department member Wailang Wang Yan congratulated the court, Zhao Jianzhou destroyed the board, and those who had spread it were burned. It can be seen that Zheng Hou ruined his career because he was not Meng, and his books were also destroyed. Since then, non-Mengzi and suspicious Meng's words have rarely appeared in the literature, and later Ye Shi's "non-Meng" only denied Mencius's Taoist status, and its intensity was very different from the previous non-Mengzi and suspicious Mengzi thoughts. In the situation that Mencius's status has been irreversible, Su Shi's own status still needs to be proved by citing Mencius, and Su Shi does not respect Mencius so much, and Sima Guang is even more suspicious of Mencius, so he wants to promote Sima Guang and Su Shi to enjoy Confucius under Mencius, and the convincing power is really lacking.
Not only that, when Xiaozong came to Taixue in February of the fourth year of Chunxi, Lin Guangchao, the son of the country, said "The Mean", and Xiaozong also praised it. "Song Hui Yao · Chongru" contains, "(Shaoxing 10th) May 16, (Emperor Gaozong) imperial book "Zhongyong" chapter gave Qin Huan, begging the publication stone to give ink. from it". It can be seen that "The Mean" is still respected from top to bottom in the Southern Song Dynasty. However, Su Shi followed Ouyang Xiu and was not entirely sure of "The Mean". Although Su Shi has three articles in "The Mean", he said at the beginning: "Those who are "The Mean" are also the ones whose testament is incomplete. This is also inconsistent with the ideological trend of the Southern Song Dynasty.
Conclusion
The Confucian Temple Ritual Discussion in the fourth year of Chunxi was an institutional attempt to confirm the orthodoxy of Su Xue in its heyday, and it was also the most favorable historical opportunity for Su Shi to enter the Confucian Temple to enjoy worship. At this time, Suxue not only had a literary and ideological influence that spread throughout the government and the opposition, but also had quite favorable political conditions: both the active support of Emperor Xiaozong and the vigorous promotion of core ministers such as Zhao Xiong and Li Tao. However, at such a favorable time, Su Shi still failed to obtain unanimous support, and the ceremony finally ended with the dismissal of Wang Yan. Moreover, the power structure in the next few years was originally more favorable to Su Xue, but the proposal to co-opt Su Shi was ultimately unresolved. The reason for this is obviously not due to the obstruction of political power, and it is unlikely that the school of science will oppose it in this ceremony, but the main reason should be the contradiction between Su Shi's thought and the overall ideological atmosphere at that time. Su Shi's failure to enter the Confucian Temple was actually a microcosm of Su Xue's difficulty in gaining Confucian orthodoxy in the Southern Song Dynasty, and the ideological influence of science replacing Su Xue was almost the inevitable result of the ideological evolution of the Song Dynasty.
Editor: Ye Zhiwen
Editor: Guo Jiaxing
Review: Cao Pengcheng
This article was originally published in the 3rd issue of the Chinese Cultural Forum in 2024. Welcome to reprint, please indicate: The article is reprinted from the WeChat public account of "Chinese Culture Forum". Reprinting is limited to full text reproduction and fully retains the author's signature, and does not modify the title and content of the article.
Competent unit: Sichuan Academy of Social Sciences
Organizer: Sichuan Academy of Social Sciences
Editing and publishing: Editorial Department of Chinese Culture Forum
Address: Room 508, Building 1, No. 155, West Section 1, First Ring Road, Chengdu
Telephone: 028-61355989
Postal code: 610071
