While Jiangdong encountered various problems, the Qinglong Temple Debate that was unfolding in Guanzhong also encountered some problems. Of course, these problems were basically literary and ideological collisions.
This is also the original intention of Fei Qian to hold the Qinglong Temple lecture.
Only the collision of ideas can produce the sparks of civilization.
But no one thought that the first great ideological collision was not the Six Classics, but the "Filial Piety Classic".
The style of the Han Dynasty seems to be changing quietly.
The "Book of Filial Piety" is said to be Confucius's "last words of the seventy-year-old disciples".
Of course, Master Kong has been away from this world for many years. What did this old man say back then? Well, it is true that only his disciples and descendants can say with conscience that Master Kong really said that.
The "Book of Filial Piety" currently passed down by the Han Dynasty was originally collected by Yan Zhi from Hejian and presented by his son Yan Zhen. Looking at this surname, we know that he is a descendant of that person.
Later, this "Book of Filial Piety" was jointly authenticated by Chang Sun, Dr. Jiang Weng, Shaofu Houcang, Jian Dafu Yifeng, Anchang Hou Zhang Yu and others, and was stamped with their names, indicating that this scripture was passed down and was consistent with the "Book of Filial Piety" in their families.
The scriptures in the "Book of Filial Piety" are all the same, which can be regarded as a conclusion for this "Jing of Filial Piety". It is almost like the acquaintance of later generations of treasure connoisseurs who wrote the certificate.
This is the "Jinwen Xiao Jing", with a total of eighteen chapters.
But what’s interesting is that a few years later, King Lu Gong, a well-known demolisher in the Han Dynasty, demolished Confucius’ old house... Well, this shows that "forced demolition" actually has Chinese traditions, and then discovered the current situation among the damaged walls.
There are dozens of chapters in "Shangshu", "Book of Rites", "The Analects of Confucius", "The Classic of Filial Piety" and other books. Kong Anguo knew all about his books. And among the "Book of Filial Piety" that he pulled out, there are actually twenty-two chapters.
…
Alas?!
Didn't the Zhuan family stamp and sign it before, and it was certified as valid, saying that everyone is the original version, and that everyone "all agrees" that it is the "Book of Filial Piety" in Chapter 18?
Could it be that this brick family...
Then someone came out with a swollen face and declared: "This...that...are all the same, all the same...hahaha, hehehe, farewell, farewell..."
Anyway, believe it or not, this is the case.
Fortunately, "The Classic of Filial Piety" and "The Classic of Filial Piety" are actually only one chapter apart from the "Classic of Filial Piety".
Wives serve as concubines, just like the common people are servants."
Other chapters have been slightly merged and font changed.
This difference is actually not a big problem, because during the Spring and Autumn Period and the Warring States Period, some characters would have evolved and changed in the Qin and Han Dynasties, such as "death" and "无", "disease" and "disease", and "女" and "女"
"You," wait a minute. Differences in language habits and factors caused by changes in the times are a very normal thing. This does not mean that it does not mean which word in "The Classic of Filial Piety" and "The Classic of Filial Piety" are original.
, those are rear-sealed ones, as long as they are three codes, um, four codes in one, and there is no warranty, so forget it.
Only one chapter is missing!
Boudoir chapter.
Of course, I missed the details of those who included Confucius's disciples. When the Zhuan family gathered together at that time, they felt that the old man Kong would not stare at other people's "boudoir", which was not in line with the identity of the old master Kong, so he deliberately "avoided taboos".
It's unknown.
But about this matter, later Confucian researchers have also argued that it is probably because "the father is not as good as Yao, but Dan Zhufang; the son is not as good as Shun, but Gu Gu is stubborn; the elder brother is not as good as Shun, but Xiang Ao; the younger brother is not as good as Shun, but Xiang Ao; the younger brother is not as good as Shun, but Xiang Ao"
The Duke of Zhou was killed by Guan Shu; the ministers who were not as good as Tang and Wu were killed by Jie and Zhou." Therefore, the boudoir seal was deleted.
Otherwise, it won’t look good on my face...
The current debate in Qinglong Temple is not the difference between the ancient and modern Xiao Jing, but the extension, annotation and explanation of the Xiao Jing. After all, the current discussion is the "correct interpretation".
Among these extensions, annotations, and interpretations, the most prominent contradiction concerns the "funeral" aspect.
Some people believe that funerals, especially the custom of thick burials, are the mainstream in China because Confucianism emphasizes "filial piety". Especially during the Han Dynasty, the custom of thick burials was particularly popular, and this custom is completely attributed to Confucianism.
"Filial piety", but in reality...
Regarding the emergence of the concept of "filial piety", in terms of the exact time of its birth, the more common view is that it was in the Zhou Dynasty. However, the basic meaning of filial piety was clearly changed to "doing good to parents" during the Warring States Period and after, through Confucianism.
Only after careful interpretation did "doing good to parents" finally become the core, or even the only content, of "filial piety".
Then it changed from "good parents" to, or equivalent to "the wind of generous burial", this is interesting.
The trend of lavish burials has begun to take shape as early as in primitive society. Before the Spring and Autumn Period and the Warring States Period, before Confucius was even chirping at his disciples, a large number of people were already carrying out lavish burials. The reason may not be
It was these people who anticipated the "good deeds to parents" mentioned in the Filial Piety Classic, and it was because people at that time believed in the immortality of the soul.
Seeking immortality, seeking resurrection, immortality after death, and eternal soul.
This is the main reason for the emergence of thick burials.
Before the Middle Paleolithic Age, it was believed that the souls of ancestors were immortal after death and could still harm or protect their descendants and intervene in human affairs. Under the influence of this concept, the phenomenon of thick burials naturally appeared in funeral customs.
Since it is believed that the soul has consciousness after death, the living will spend a lot of money to bury the dead in exchange for their own spiritual safety, believing that they can be rich and peaceful after death. The living have no guilt and the dead are happy. In this concept
Under the influence of social and psychological factors, thick burials became a social custom at that time and have continued to flourish for a long time.
In the beginning, thick burials were just "burials with people".
That is to say, "things die as things live" and "things die as things live". Burying the most beloved and precious items with the deceased together with the deceased to express grief, and also to believe in the heart that the deceased can still continue to possess them underground.
Their cherished utensils, or people and animals, this custom had little to do with "parents" at first.
Because in the early tombs, there were young children who were buried with a large number of artifacts. Is it possible that this child was buried generously because there were children for "good parents"?
"This is putting the cart before the horse!" Guan Ning was talking eloquently and looked around among the people. There was an indescribable certainty in his expression, "Filial piety or unfilial piety is not determined by whether you bury your parents generously or not!"
"If a son of man does not practice filial piety on a daily basis, but if his parents die, they hold sacrifices and cry, hold a ceremony for ten miles, and pay a lot of money for the funeral, can it be said that he has fulfilled his filial piety?"
"If you are born without being able to support yourself, then after you die, you will be killed. How can you be called a gentleman?"
"Filial piety is more important than the heart, not the name! The hair and skin of the body are received by the parents! The ritual of observing filial piety is to express sorrow. However, there are people who are seeking fame, and use cruel acts and acts of aggression to destroy themselves to show their filial piety.
Such extreme filial piety is a bit too much!"
"What's more, in the past when Xiao Wen was in the prime of life, Lin Handan was in a miserable state. Gu said to the ministers, "Oh! Use the northern mountain stone as a coffin, cut it with wadding, and paint it in between. How can you move it?"
Everyone said, "Good." Only Shi Qianjin said, "If there is something desirable in it, even if the Nanshan Mountain is imprisoned, there will still be Qie; if there is nothing to desire in it, even if there is no stone coffin, why bother!" Xiaowen then said
Good deeds will eventually be buried under hegemony."
"Look now, there are thieves in all the tombs in Chang'an!"
"Hundreds of thousands of people including Chimei entered the Pass and burned the palaces and cities of Chang'an. The people starved and ate each other. Hundreds of thousands died. Chang'an was empty and no one walked in the city. All the ancestral temples, gardens and mausoleums were excavated, but the Ba Mausoleum and the Du Mausoleum were all preserved.
!』
"Isn't a grand burial a sign of filial piety, just to gain fame and reputation? It also attracts thieves and thieves, and even the spirits of the ancestors find it difficult to sleep peacefully in Jiuquan! Can this be called filial piety? It's strange!"
"Now that the classic of filial piety has been treated, we should seek the correct explanation!"
"From this day forward, the true intention of Confucius and the sages is to be filial and respectful in daily life!"
"It is definitely not a matter of filial piety to wait until death and give a generous burial!"
Guan Ning's eloquent discussion and eloquent references, coupled with the fact that the fate of the tombs in Chang'an are right in front of us, are indeed very convincing.
Guan Ning lost his father when he was sixteen years old. His cousins all pitied him for his loneliness and poverty, and expressed their willingness to give him money to pay for his father's funeral. Guan Ning refused to accept it, and instead provided money for his father according to his own financial resources.
Farewell. In the grand burial ceremony of the great Han Dynasty, this cannot but be said to be extremely courageous.
You know, Guan Ning was only sixteen years old at that time!
Guan Ning bluntly stated that the essence of filial piety has nothing to do with a rich burial. At the same time, Confucius's expression of filial piety did not say that a rich burial should be carried out, but that it should comply with "rituals."
Regarding what is the "ritual" that is consistent with filial piety, Guan Ning said that the most important things are "respect" and "nurturing". "Nurturing" is the external expression of filial piety, while "respect" is the prerequisite in the heart and is the basis of filial piety.
The fundamental guarantee to be realized. Nurturing can only be called filial piety when it is shown to the outside with respect in the heart. Filial piety is the combination of the heart of respect and the act of nurturing.
"Nurturing" without "respecting" cannot be called "filial piety" either. First of all, one should have a sense of respect, and then consider whether filial piety can be truly implemented.
Guan Ning lashed out at today's secular trend, which says "life is not a matter of nourishment, death is a matter of mourning." This is not "filial piety" at all, but a person seeking fame and reputation. He uses the death of his parents to smear himself, gain fame, and coerce others to do the same.
Doing this together has led to deformation of the entire social customs, and people are extremely indignant towards this phenomenon.
One stone stirs up thousands of waves.
Because what Guan Ning claimed is indeed the pain of the moment!
In fact, nowadays, there are also many Han people who have returned to poverty due to illness or death. These are not only children from poor families, but also many ordinary people.
If you don’t give a dignified burial, it would be unfilial!
This is almost the way of thinking of keyboard warriors in the Han Dynasty. If there is not someone as determined as Guan Ning, it is easy to be forced to pay a grand burial amidst the gossip of the crowd and the gossip of the neighbors. If you sell your house or land, you will have to pay the price.
There are things like "gratitude and filial piety fees" and "golden avenue money". If you don't add some fragrance to bathe in the SPA, and it doesn't cost you everything, you are simply not a human being!
But in fact, this custom still benefits a small number of people.
The most important thing is the profits made by officials at the middle and lower levels.
The emperor promoted Confucianism and emphasized filial piety for the sake of governance, while local officials promoted filial piety for political achievements. Then the middle- and lower-level officials almost used chicken feathers as arrows. The filial piety they advocated for generous burials was not really for the sake of political performance.
The so-called "filial piety" is for "profit"!
These officials and rural tycoons colluded and took advantage of the Han Dynasty people's strong sense of face, just like banquets in food life and weddings in marriage, to amass wealth.
To put it simply, a generous burial is not important to the dead, but to the living...
In fact, the trend of thick burials in the Han Dynasty arose from the extravagant behavior of the ruling class, especially princes, relatives and eunuchs. These people were often both political beneficiaries and economically wealthy people who had the ability to transcend etiquette and conduct
The trend of luxury and extravagant burials is closely related to the political, economic status and extravagant behavior of these people.
In fact, there are many true Confucian scholars, most of whom strongly oppose the trend of thick burials.
People like Guan Ning basically advocated rituals in the funeral system, and paid more attention to "careful pursuit of the end." They emphasized that mourning should be the main focus, and opposed the trend of superficial burials. They also had strong opinions on the behavior of extravagant burials.
critical attitude.
The opposition to thick burials and the promotion of frugality was actually mentioned more than once in the Han Dynasty court. There were even special edicts issued to local places, requiring various places to resist thick burials and promote thin burials.
For example, Emperor Wen of the Han Dynasty mentioned by Guan Ning was a typical emperor who advocated frugality and promoted sparse burials. Before Emperor Wen died, he specifically issued an edict on sparse burials and made it clear that funerals should be simple.
Emperor Wen's sparse burial in the mausoleum has been passed down as a legend throughout the history of ancient Chinese funerals, and has also become a famous example of emperor's frugality.
Well, actually this is just a misunderstanding.
Because later generations also dug up a lot of treasures in Ba Ling. However, before, the Red Eyebrow Army, Dong Zhuo, Li Guo and others thought that there really was nothing in Ba Ling, or they felt that the benefits of digging up Ba Ling were obviously not
Others are just good...
By the Jin Dynasty, the legend of Ba Ling's thin burial was broken. Perhaps the fat experience packs had been opened at that time, so the "thin" ones had to be opened. At the end of the Western Jin Dynasty, Chang'an Yin Huan, Jie Wu and thousands of others
The hungry people "stole the Han tycoon, Du Erling, and gained many treasures".
In the Eastern Han Dynasty, Emperor Guangwu's posthumous edict also advocated thin burials. It is worth noting that in the thin burial edict, Emperor Guangwu not only did not feel the conflict between filial sons and thin burials, but on the contrary believed that thin burials were an act that filial sons should implement.
Later, in the twelfth year of Yongping of Emperor Ming of the Han Dynasty, the second year of Jianchu of Emperor Zhang, the eleventh year of Yongyuan of Emperor He, the first year of Yongchu of Emperor An, and the fifth year of Yuanchu, edicts were issued prohibiting elaborate burials.
However, just as Emperor Wen was buried sparingly and the mausoleum was still full of treasures, the traditional skills of the Han officials were still vividly displayed.
Of course, there may also be governance considerations, such as Shang Yang's "Five People's Strategies"...
Guan Ning's remarks, of course, also received considerable counterattack.
After all, there are still many people who are unwilling, especially those with vested interests.
After all, only when people are poor and busy making a living every day, they won’t think too much. Otherwise, they will have to put up street lamp poles at every turn. How terrible!
Among those who opposed Guan Ning, they naturally found corresponding weapons to fight against him.
Just like a castle is always easiest to break from the inside, the only thing that can be used to defeat magic is magic, and the only thing that can be used to refute Confucian classics is Confucian classics...
After Guan Ning declared his own ideas and elaborated on the thin burial from Confucius to Emperor Guangwu, some people loudly opposed it...
"How unreasonable! A generous burial is for people's relatives! It is said that if everyone kisses his relatives, the world will be peaceful if he grows up! How can he give up eating because of choking?"
"As the saying goes, father and son have relatives, monarch and ministers have righteousness, husband and wife are different, elders and younger ones are in order, and friends have trust. This is the way of filial piety and brotherhood among people. When you enter, you will be filial, and when you go out, you will be brotherly. It is great to be generous.
And Zang Zhi is very sincere in everything he does, how can he deny it?"
"Serving relatives is the foundation of everything. The most important thing for a filial son is to respect relatives; the most important thing to respect relatives is to support them with the world. To be a daughter of the world, you should respect her most; to support her with the world, you should raise her to the best. This is the essence of the classics.
, the leader of ethics and the principle of heaven and earth, how can we be lazy under the false name?"
For a time, the rebuttals were overwhelming.
Among these remarks, most people adopted the words of another sage.
That is Mencius.
Confucius and Mencius are not separated from each other...
Mencius not only expressed the need for benevolent government, but also expressed the importance of filial piety, and he actually did so. When Mencius's mother passed away, Mencius sent his disciple Chong Yu to ask craftsmen to make a coffin, and ordered the coffin to be well made so that he could be buried well.
Mother.
Chong Yu thought that Mencius's requirements for the coffin were too high and too extravagant, and asked Mencius if it was necessary to raise the standard so high and make it so exquisite?
Mencius said, "The ancient coffins were immodest. The ancient coffins were seven inches long, and the coffins were called coffins. From the time when the emperor reached the common people, he did not just observe the beauty directly, but then it was fully realized in the hearts of the people. He had to think of it as a pleasure; if he had no money, he would not take it as a pleasure."
People in ancient times used it to have wealth, so why can't I do the same?"
In Mencius' view, if the ancients could use thick coffins and heavy coffins, he could also use them, and only in this way can his descendants do their best. Besides, he also had money, why couldn't he give his mother a generous burial?
To put it simply, if you have money, you will be willful!
So speaking of it, was Mencius wrong?
Actually there is nothing wrong with that.
But the problem is that later disciples and disciples expanded Mencius’ words and made them one-sided.
Mencius was rich, but not everyone is rich.
Just like those who eat minced meat in later generations, they will sigh, "Why don't young people go to factories?" Uh, that's wrong, "How can young people not be buried with lavish funerals?"
But once the rulers are aloof and do not understand the actual situation, and this kind of argument begins to fill the superstructure, they will go from theory to theory, never understand why this is the case, and do not care about how to change it, but just stand on their own.
When interests are considered, huge social problems will naturally arise.
Just like in the Han Dynasty, although there are people like Guan Ning who advocate light burials, there are also more people who want thick burials, and even thick burials are still the mainstream attitude. As a result, in many counties and counties, there are still cases of family poverty caused by funerals.
, when the old man dies, the whole family becomes bankrupt.
If you do not carry out a grand burial, you will be scolded and criticized directly or indirectly by the Han keyboard warriors. Especially the manor owners, local powerful people, and merchants who can benefit from such behavior will spare no effort to advocate grand burials and even instruct a certain person to have a grand burial.
These hired workers, wanderers and libertines, preached rich burials in black and white, and ridiculed and abused those people who had poor burials.
Under such circumstances, many poor people, once they are old and feel that their time is running out, they go up the mountain to commit suicide!
Because of this, it is considered missing!
It’s not death!
And when these people of the Han Dynasty cannot afford to die, how much of the so-called "loyalty and filial piety" in Confucian classics can they still have towards the Han Dynasty?
