Jinxuejie

[Tang Dynasty] Han Yu

Mr. Guozi entered Taixue in the morning, recruited students and set up a hall, and taught them [1]: "The industry is refined by hard work, and waste is played by play; actions are achieved by thinking, and ruined by following. Today, the sages and sages meet, and the tools are completed [2]. Pull away the evil and evil, and ascend to the good ones [3]. Take advantage of the small good ones. As for recording, all those who are famous for their skills are mediocre [4]. Climbing and picking, scraping and polishing [5]. Who is lucky enough to be selected? "You can't succeed without suffering from the injustice"

Before saying this, some people laughed and said: "Sir, I am bullying you! I have been here for a long time." The master's mouth is constantly reciting the articles of the Six Arts, and his hands are constantly covering the compilation of hundreds of schools of thought. The chronicler must mention the essentials, and the compiler must draw out the mysteries. Burning anointing oil to continue the sundial [9]. The husband's career can be said to be diligent in fighting against the heretics and rebuking the Buddha and the old man [10]. Falling into the vastness of the world (12), I searched far and wide, blocking hundreds of rivers to the east, and returning to the wild waves. It can be said that I have been immersed in Confucianism. Manjia 〔13〕. The rules of Yao and Si are boundless; Zhou Gao and Yin's "Pan" has Ji Qu Ya Ya; "Chun Qiu" is cautious, "Zuo Shi" is exaggerated; "Yi" is strange and methodical, and "Poetry" 》Zheng Erpa; "Zhuang" and "Sao" were recorded by Taishi; Ziyun, Xiangru, has the same purpose and different tunes [14]. To learn, to be brave and to act; to know the right way and the right way. It can be said that the teacher is successful in being a person. However, he does not trust others when he is public, and he does not help his friends when he is private [15]. Temporarily serving as the imperial censor, he fled to Nanyi (17). After three years of doctorate, he was not able to see the doctor (18). Fate and conspiracy, how long will it take to defeat him (19)? What's the point of dying if you don't know how to deal with it?"

The teacher said, "Come here, sir!" It is the work of the craftsman to use it to make a house (22). Bo, the skin of the broken drum, all are collected and used, and the doctor is good [23]. The right instrument is the prime minister's method [24]. In the past, Meng Ke was good at arguing, and his teachings were clear, and he was able to lead the world. The two Confucian scholars spoke the scriptures and practiced the Dharma. They were extremely deviant and advanced into the holy realm. How can they be like this in the world [27]? Although the words are many, they are not important; the writings are strange but not useful; the actions are cultivated but not obvious to the public [28]. It is still like a monthly salary and a year of millet; the son does not know how to plow, and the woman does not know how to weave; Riding on a horse and following the disciples, he sat down and ate. He was rushing along the way and stole things. , so does the name. It is better to divide them if they are idle and scattered. If a husband is a businessman who bribes money and bribes, he will pay tribute to his classmates and forget his own reputation, pointing out the flaws of his predecessors. This is the so-called Jijiang family who does not use the thorn as a couplet, but the Zi doctor uses the prosperous sun to bring in the new year. Enter Qixiling also [31].

——Excerpted from "Mr. Changli's Collection" of Dongyatang School Journal

Annotations

〔1〕Mr. Guozi: Han Yu claimed to be the son of Guozi at that time. PhD. During the Tang Dynasty, the Imperial College was the highest academic institution located in Kyoto. There were seven schools under it, including Guozixue and Taixue. Each school appointed doctors as professors. Guozixue is for the children of high-ranking officials. Taixue: This refers to the Imperial College. The Imperial College of the Tang Dynasty was equivalent to the Taixue of the Han Dynasty. In ancient times, the names of official offices often followed the old names of previous generations. [2] Fixtures: Tools of governance, mainly referring to laws and regulations. "Historical Records·Biographies of Cruel Officials": "The law is the instrument of governance." Bi: All. Zhang: refers to establishment and establishment. 〔3〕畯: Tong "Jun". 〔4〕Rate: Du. Yong: use. 〔5〕Climb: Climb, comb, organize. Jue (juéjue): choice. 〔6〕Yousi: Departments with specialized responsibilities and their officials.

[7] Six Arts: refers to the Six Classics of Confucianism, namely the six Confucian classics of "Poetry", "Book", "Li", "Music", "Yi" and "Spring and Autumn". Bai Jia Zhi Bian: refers to the works of various schools other than Confucian classics. "Hanshu Yiwenzhi" lists Confucian classics in the "Six Arts Briefs", and also records the works of various schools from the pre-Qin Dynasty to the early Han Dynasty in the "Zhuzi Lue": "There are one hundred and eighty-nine schools of thought, four thousand three hundred and two. Fourteen chapters. "During the Spring and Autumn Period and the Warring States Period, various schools of thought emerged and wrote books, so it was known as the "Contending of a Hundred Schools of Thought." 〔8〕Compilation: compilation. Compilers refer to collections of remarks and theoretical works. 〔9〕Anointing oil: grease, refers to lamps and candles. Sundial (guǐrail): the shadow of the sun. Heng: Often. Wu (wùError) Wu: The appearance of working tirelessly. Poor: end, exhaustion. [10] Heresy: Confucianism calls doctrines and schools other than Confucianism heresy. "The Analects of Confucius: For Politics": "If you attack heretics, you will do harm." Zhu Xi's annotation: "Heresies are not the way of saints, but are one end of the spectrum, such as Yang and Mo." Jiao Xun added: "Heretics are heretics. , each at one end, different from each other. Lao: Laozi, the founder of Taoism, here refers to Taoism. 〔11〕苴(jūju): The grass in the sole of the shoe is used as a verb here, which means to fill.玮 (xià下): crack. Emperor: Big. You: deep.片: tiny. 〔12〕Xu: The legacy left by our predecessors, here refers to the Confucian orthodoxy. Han Yu's "Yuan Dao" believes that Confucianism was passed from Yao and Shun to Confucius and Mencius, and then was lost, and he regarded himself as inheriting this tradition. [13] Ying and Hua: both mean flowers, here they refer to the essence of the article. [14] Yao: Si (sì four): According to legend, Yu Shun’s surname was Yao and Xia Yu’s surname was Si. Zhou Gao: "Shang Shu·Zhou Shu" contains chapters such as "Da Gao", "Kang Gao", "Jiu Gao", "Zhao Gao", and "Luo Gao". A letter is an ancient proclamation of admonishment and encouragement. There are three chapters in "Pan" and "Shang Gao" in "Pan" and "Shangshu" of Yin Dynasty. Ji Qu: flexion. Diao Ya: The description is not smooth. "Spring and Autumn": a history book of the State of Lu, recording historical events from the first year of Lu Yin (722 BC) to the fourteenth year of Lu Aigong (481 BC). It is said that it was compiled and deleted by Confucius. The narrative is simple and precise, and often contains praise and criticism in one word. (praise and criticism) meaning. "Zuo Shi": refers to "The Chun Qiu Zuo Shi Zhuan", referred to as "Zuo Shi Zhuan". According to legend, the Lu historian Zuo Qiu Ming wrote a work explaining the Spring and Autumn Annals. The narrative is detailed, full of literary talent, and quite exaggerated. "Book of Changes": "Book of Changes", an ancient divination book, is said to have been written by the Zhou people. The laws of nature and human affairs can be deduced through changes in Bagua. "Poetry": "The Book of Songs", the earliest poetry collection in my country, preserves 305 poems from the Western Zhou Dynasty and the early Spring and Autumn Period. Catch: and, arrive. "Zhuang": "Zhuangzi", a work by the thinker Zhuang Zhou during the Warring States Period. "Sao": "Li Sao". A long poem by Qu Yuan, a great poet during the Warring States Period. Taishi: refers to Sima Qian of the Han Dynasty, who served as Taishi Ling, also known as Taishi Gong, and wrote "Historical Records". Ziyun: Han Dynasty writer Yang Xiong, whose courtesy name was Ziyun. Xiangru: Sima Xiangru, a poet in Han Dynasty. 〔15〕Jianxin, Jianzhu: Be trusted and helped. "See" before the verb means passive. 〔16〕Postscript (bába): step on.謬(zhì到): trip. The saying comes from "The Book of Songs·Binfeng·Langba": "The wolf stalks its beard and carries the tail." It means that when the wolf walks forward, it steps on the hanging flesh (hu) under the chin, and when it retreats, it stumbles on the tail. . It describes difficulty in both advance and retreat. Noh: often. [17] Channeling: fleeing, relegated. Nanyi: Han Yu was awarded doctorates from four disciplines in the 19th year of Zhenyuan (803), and the following year he was transferred to supervise the censor. In winter, he wrote a letter discussing the shortcomings of the palace and city, which angered Dezong and was demoted to the order of Yangshan in Lianzhou. Yangshan is in today's Guangdong, so it is called Nanyi. [18] Three years of doctorate: Han Yu served as doctor of Guozi from June to the fourth year of the first year of Xianzong Yuanhe (806). One says "three years" as "three actions". This article was written by Han Yu during his third doctorate period (from February 7 to March 8 of Yuanhe). redundant (rǒng velvet): idle. See: through "present". Show, reveal. 〔19〕When: From time to time, not necessarily when, that is, at any time. 〔20〕 is: a auxiliary word, expressing questions and rebuttals. [21] Xu (xūxu): interjection. 〔22〕杗 (mángbusy): roof beam: Jie (juéjue): roof rafters.欂栌 (bó lú 博鲁): Dougong, the square wood on the top of the column that supports the beams. Dwarf (zhū Zhu): short pillar on the beam.椳 (wēiwei): door pivot.

鑑(niènie): The short wood erected in the center of the door, at the intersection of the two doors.悂(diànshop): door latch and the like. wedge (xièchi): wooden pillars on both sides of the door. 〔23〕Yuzha: Diyu. Cinnabar: cinnabar. Red Arrow: Gastrodia elata. Qinglan: Longlan. The above four kinds are all valuable medicinal materials. Cow urine: cow urine, one said to be plantain. Puffball: flattery fungus. The above two kinds and "Baiguzhipi" are cheap medicinal materials. 〔24〕纡(yū肂)禀: Tactful and calm. Yan: Beautiful. Zhuoluo: outstanding, outstanding. Xiao (jiàojia): comparison. [25] Mencius was good at arguing: "Mencius: Teng Wengong 2" records: Mencius has a reputation for being good at arguing. He said: How can I be good at arguing! I have no choice but to do so. "Meaning: I have to debate because I defend the holy way. Zhe (zhézhe): wheel tracks. [26] Xunqing: Xun Kuang, a Confucian master in the late Warring States period, who was respectfully called Qing. He once served in Qi State He was slandered as a sacrificial wine and fled to Chu State. Chun Shenjun appointed him as the order of Lanling (now Zaozhuang, Shandong). After Chunshenjun died, he was also deposed and died in Lanling. Xunzi. 〔27〕Li and Jue: both mean transcendence. Lun and Lei: both mean "class", referring to ordinary people. 〔28〕Yu: Tong "Yu". 〔29] Mi: waste, consumption. Lin (lǐn Lin): Granary. [30] Heel (zhǒng swollen): Heel, here it means to follow. Peep: to look through a small hole, gap or hidden place. Books. 〔31〕Financial bribes: property, here refers to salary. Banzi: Tong "no". (bēi humble): Tong "low", refers to those who are in the forefront. People. Blemishes (xiáxia): Diseases. Flaws, as mentioned above, "unfair" and "unclear". (yíngying): Zi (zǐzi): slander. Changyang: Changpu. It is said that taking it for a long time can bring longevity. : One's own talents should not be put to good use, one should not care about the amount and level of remuneration, and one should not complain about the appointment of officials in charge.

Han Yu: "The Hero of Literary Men" and the Pioneer of Neo-Confucianism

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(Update time: 2002-1-18 5:29:09)

Cheng Yun

Chinese historian Mr. Qian Mu’s book "China in the Past Three Hundred Years" In "Academic History", it was specifically pointed out: The study of modern academics must start from the Song Dynasty; the study of Song studies must start from the Tang Dynasty, starting from the study of Han Yu's thoughts in the Tang Dynasty. He said: "The scholars of the Tang Dynasty wrote poems and poems, got the rank of scholar, and obtained high officials. The humble ones fished and hunted to become rich, and the superior ones achieved fame and fame. They were called worldly scholars. They retreated to the mountains and forests, dwelling in mystical silence, seeking gods and immortals, and drowning in nothingness. Some people who took refuge in Shi Lao were those who were born in the world. There were also those who had won high positions and good reputations, and then turned to seek meditation among the withered grass. There were also people who took Zhongnan as a shortcut and stayed in the rivers and seas. Those whose hearts are in Wei Que, the Du Changli Han family, do not want to advance for wealth and fame, and do not want to retreat to the emptiness of immortals, but Changyan said: "Those who write in ancient times must aspire to the ancient ways." Respecting oneself as a teacher is the spirit of Song Dynasty scholars. It is not surprising that the scholars who governed Song Dynasty first came to Changli."

We know that the prosperity of Song Dynasty scholarship can be said to be Confucianism that has been in decline for a long time. The revival of Confucianism had already begun in the Tang Dynasty. A recent scholar, Mr. Hu Shizhi, tried to use the "New Confucianism" of Song Confucianism to overcome the constraints of Buddhism and serve as the starting point of the Chinese Renaissance. As for what can really be called the "New Confucianism" of Song Confucianism, that is, the pioneer of Neo-Confucianism, Han Yu should be recommended.

The scholars and literati of the Song Dynasty almost unanimously expressed their unanimous praise for Han Yu, the "hero of literati". For example, Shi Jie, a Neo-Confucian scholar in the Song Dynasty, once said: "Confucius is the supreme sage, and the official department of Korea is the supreme sage. I don't know if there will be Confucius again in tens of millions of billions of years, or if there will be official officials again in thousands of millions of years. Confucius' It has not been seen since the time of the Yi, Spring and Autumn Period, and the saints. The original way of the official department, the original destruction, and the Buddha's bone table have not been seen since the time of the disciples." (Cu Lai Ji Zun Han) is also like the Song Dynasty. Su Shi had a high self-esteem in his life, but in his "Stele of Han Wengong Temple in Chaozhou", he only praised Han Yu as "a common man who was a teacher for hundreds of generations, and who taught the world a law with one word."

He also pointed out that since the Eastern Han Dynasty, the holy way has been lost, the writing style has been corrupted, and the heresies of Buddhas and elders have become popular. Even during the prosperous times of Zhenguan and Kaiyuan in the Tang Dynasty, with the assistance of famous officials such as Fang Xuanling, Du Ruhui, Yao Chong, Song Jing, etc., they could not be saved; only Han Wengong, who was born as a commoner, led the masses in talking and laughing, and everyone in the world So he followed him and returned to the right path, and it has been three hundred years now. His articles revived the declining writing style of eight generations; his principles saved the world from addiction; his loyalty was not afraid of offending the emperor; his courage was able to subdue the commander-in-chief of the three armies. Doesn't this mean that he can participate in the creation of heaven and earth, and is related to the prosperity and decline of the world, and shows his awe-inspiring righteousness? I really admire Han Yu very much. Furthermore, due to the advocacy of Ouyang Xiu, who had a high status both politically and academically at that time, and the promotion of Yin Shilu, Mei Yaochen, Wang Anshi, Zeng Gong, etc., Korean became very popular in the world, reaching a stage where "all the scholars in the world are Korean and do not learn from it". From the works of Song Confucians, we can see Han Yu's important influence on them everywhere. As it is said in the "Biography of Han Yu" in the New Book of Tang Dynasty: Scholars admire him just as mountains look up to Mount Tai and stars surround the Big Dipper. (See Volume 176 of the New Tang Dynasty, Biographies 101)

Desolate, lonely, and homeless

Han Yu, whose courtesy name was Tuizhi, was born in the third year of Dali, Emperor Daizong of the Tang Dynasty (AD 768) ), his origin is Xiuwu, Hanoi (now Nanyang County, Henan Province), and his ancestors lived in Changli, so he also calls himself a Changli person. His parents died when he was three years old, and he relied on his brother and sister-in-law Zheng to raise him. At the age of seven, he knew that if he worked hard to learn, his words would become articles. When he was eleven years old, his elder brother offended the imperial court because of Prime Minister Yuan Zai, was implicated, and was demoted to Lingnan. He followed his brother and sister-in-law to move to the south. When he was fifteen years old, his brother died while serving as the governor of Shaozhou. Han Yu followed his sister-in-law and traveled thousands of miles with his brother's coffin to bury him in the Central Plains. There were also troubles in the Central Plains, and the whole family moved to Xuanzhou (now Xuancheng, Anhui). His life has been bumpy, he has gone through many hardships, and he has been living a wandering life.

Han Yu had three brothers, all of whom unfortunately died very early; only Han Yu and his nephew Twelve Lang inherited the bloodline of their ancestors. "Two lives in one body, only a single shadow" (Han Changli's complete works, Volume 22). His desolate and lonely life experience and homeless environment further inspired his perseverance to study hard and be eager to learn. Finally, I have read through the Six Classics and the hundreds of schools of thought.

The Burning Gao Follows the Dial, the Poor Years of Wuwu

Han Yu once expressed his efforts in scholarship in the voice of a student in his article "Explanation of Learning". It is said that he kept reading articles from the Six Classics in his mouth, and kept flipping through the books of various schools of thought in his hands; the books of records must grasp the outline, and the books of remarks must explore the deep meaning. "Being greedy for overdoing and not giving away small things" means that he was never tired of learning; "burning anointing oil to keep the dial, and living in poverty for a long time" (see the twelfth volume of the complete collection) means that he not only studied hard during the day, I have to light an oil lamp at night and continue to work hard, working tirelessly over time.

In his "Reply to Li Yi", he encouraged him to work hard on his academic writing, hoping that he could reach the level of the ancients and not expect quick success or be tempted by power and wealth. It should be like planting a fruit tree, fertilizing and nourishing the roots, and waiting for it to bear fruit; like lighting an oil lamp, adding oil, and expecting it to shine. He said that if a tree has deep roots, its fruits will be rich; if a lamp has enough oil, its light will be bright. A benevolent person must be gentle and honest in his speech.

He humbly said that he himself did not know if he had mastered his skills, but he had been studying tirelessly for more than 20 years. At the beginning, "I dare not read books other than those of the Three Dynasties and Two Han Dynasties" and "I dare not keep the ambitions of saints unless they are saints" (see Volume 16 of the complete collection). I forgot everything at home and the road when I went out. I concentrated on reading and thinking, and read ancient classics in bed. among. When I was thinking about writing an article, I just tried my best to avoid the clichés of Chen Chen Xiangyin. It was really difficult at the beginning and it was difficult to do it. When I wrote it out for others to read, I was often laughed at by others, but I didn't I know this is a joke. After many years of this, I still did not change my original intention, and then I realized that the righteous path and heresy in ancient books, and those that are righteous but impure, are as obvious and easy to distinguish as black and white. The more you try your best to eliminate the impure ones, the more you will gain over time. So he searched his mind to write an article, and his thoughts came out like water.

When he writes it for others to read, he is very happy when someone laughs at him; when he is praised, it makes him worried, because he is worried that there is something in the article that caters to popular culture and is pleasing to the eye. This went on for several more years, and then my writing began to flow as freely as a river. He is afraid that there are still some messy parts, so he will use his vigorous literary thoughts to eliminate those that are not in line with the Tao, and calmly examine them until they are completely pure, and then give full play to them. It is also necessary to cultivate moral knowledge: in terms of establishing oneself, one must follow the path of benevolence and righteousness; in terms of studying and understanding principles, one must explore its origins from the Six Classics; and one must work hard throughout his life and put in profound efforts in scholarship and composition in order to achieve something. .

Han Yu's article is serious in discussion and large in scale. Shao Bo pointed out in the fourteenth volume of his notes after hearing about it in Shao, Henan: "Han Tuizhi's writings come from the scriptures." Fang Dongshu also said in "Zhao Mei Zhan Yan": "The writing must be majestic, brilliant, heroic, and strange. Qi... But the wonder comes from nature... This lies in the person's deep reading and great ambition. If he specializes in poetry and does not read the books of sages and cultivate his original roots, he will end up with nothing. No progress can be made without effort. For example, Han Gong is a teacher of all generations." This is what Han Yu himself said: "Walking within and outside the world" (Yu Jian Jin Xue Jie) "Walking on the path of benevolence and righteousness, traveling on the source of poetry and books. ” (Yu Jian Li Yishu) means.

Being upright and honest

Because Han Yu has read a lot, he has seen a lot of things. He has sufficient reasoning and knowledge, and he can write in writing, so he can explain in detail and in depth. It extends in all directions. In order to study composition, Han Yu paid more attention to cultivating Qi: if you have a great mind, you can do more than you have to do, speak more than you have to say, and your words and deeds are completely sincere. Don't just rely on empty words, but see it in action. Standing upright in the court can show high integrity, speak out and dare to give advice. It is said in the New Tang Dynasty books that he had "upright conduct and unscrupulous words." He was not afraid of people speaking ill of him or slandering him. He offended the rulers and angered the emperor several times, and he was demoted and exiled. He even went to remote places without regret. Han Yu is the kind of person who not only knows the "Tao", but also can actually practice the "Tao".

In the eighth year of Zhenyuan (AD 792) of Emperor Dezong of the Tang Dynasty, Han Yu passed the Jinshi examination at the age of twenty-five. Because he was upright by nature and not good at running, he didn't get the chance to become an official until he was thirty-one years old. When he was serving as a supervisory censor, a staff member, a foreign minister, and a scholar in the middle school, he was demoted three times. He was all convicted because he disagreed with the imperial court in reporting on Chen Zhengshi. In the Xianzong Dynasty, Shang Biao talked about the Buddha's bones. His speech was upright and majestic. He forgot his own interests and disregarded life and death. Where his righteousness was, he stood strong and never looked back. This was because he usually gathered his righteousness to nourish his energy. Only with deep accumulation can we reach this state.

Han Yu also said in "Reply to Li Yi": Qi is like water, and speech is like things floating on water. When the water is strong, everything that can float will float no matter how big or small it is. The same is true for the relationship between Qi and speech: if Qi is strong, then the speech will be appropriate no matter how long or short it is, and whether the voice will be high or low. Even so, he himself does not dare to say that he is close to complete success; even if he is close to success and being used by others, what is the merit? However, if you want others to use it, you must cater to people's likes and dislikes. You are like a passive tool, and whether you use it or not is completely in the hands of others. This is not the case with a gentleman. A gentleman has certain principles in his intentions and certain rules in his actions. With him, he can spread the Tao to the world. Without him, he can teach the Tao to students, or write books and treatises, leaving it as a model for future generations. Han Yu pointed out: There are very few people who study ancient prose in this world; if you are determined to learn ancient prose, you will be abandoned in this world. He really likes this kind of person's ambition, and saddens what happens to this kind of person. The reason why he often praises such people is to exhort and encourage them. (See Reply to Li Yishu)

Han Yu pointed out in another article "Jin Xue Jie" that in the past, Meng Ke was good at eloquence, and Confucius's way became prosperous because of it. However, he traveled all over the world and ran until he was old. Use him. Xunqing kept the right path and made great use of his opinions. In order to escape the slander, he went to Chu State, and finally lost his official position and died in Lanling. The words of these two great Confucians were classics, and their every move could be imitated by others. They surpassed ordinary people and reached the realm of saints, but their experiences in life were like this.

The "words" and "wen" mentioned by Han Yu above are actually "Tao" and "reason". If the principles are straight, the Qi will be strong, if the Tao is strong, the Qi will be strong, and if the Qi is strong, the culture will be prosperous.

"Using literature to connect Tao" is a deeper level. It means that literature and Tao are consistent. Literature uses Tao as its content, and Tao uses literature as its form. The two have an inseparable relationship. If we go further, we can gradually achieve the "unity of literature and Tao". situation.

The saints in ancient times were able to understand Tao in their bodies. The Tao is filled in the middle, the things touch the outside, and the shape is like words and written in writing. Proclaiming it in literature and promoting it in fame and career are nothing more than seeing things outside the Tao. Therefore, its writing is the Tao, and its Tao is the writing. Han Yu studied Taoism and literature all his life, doing both: "walking on the path of benevolence and righteousness" and "traveling on the source of poetry and books". He was able to write down the purport of the Six Classics; Tao; writing is established by practice, practice is passed down by writing. Therefore, Ouyang Xiu of the Song Dynasty said: "In the past, Confucius and Mencius were panicked for a while, but they followed their teachings for thousands of generations. Han's writings disappeared for two hundred years, and then they were applied to the present. This is not a matter of special likes and dislikes. It will become brighter and brighter over time, and it will be indelible. Although it is hidden for a while, it will eventually shine in the infinite. This is the way." (After the Korean version of the old version)

As a teacher, you are responsible for yourself.

Han Yu wrote an article "Teacher's Theory". He said at the beginning: In ancient times, people who sought knowledge must have teachers. Teachers are people who preach, teach, and solve doubts. People are not born knowing all the truths. Can there be no doubts? If he doesn’t learn from the teacher when he has questions, his questions will never be solved.

Han Yu believed that if someone older than him understood Tao before him, he would follow him; if someone younger than him understood Tao earlier than him, he would also follow him. He is following the Tao, so does it matter if he is older or younger than him? So whether you are rich or poor, old or young, where the Tao is, the teacher is also there.

Han Yu then pointed out: Because the teacher's teachings are not taught, many people do not learn; most people love their children, so they choose a teacher to teach them, but when it comes to them, they do not understand the truth and find it shameful to find a teacher. Han Yu also pointed out: Witch doctors are not ashamed of physiognomists, but when scholar-bureaucrats seek teachers, they gather in groups rather than laugh at them; Confucius, the great sage, even said, "When three people walk together, there must be a teacher from me" (narrated in the Analects of Confucius), but there are many ways to seek teachers. If the scholar-bureaucrats do not seek teachers, it is because they do not know that there are specialties in their profession, and they do not understand the principle of appreciating talents when they see them.

Han Yu said: "The purpose of a teacher is to preach, receive karma, and resolve doubts." (See the teacher's explanation in Volume 12 of the complete collection) According to Zeng Guofan's explanation, preaching is to teach the way of cultivating oneself and governing others, benevolence, righteousness, and ethics. Sui karma refers to the karma of the six arts of ancient literature, and solving confusion refers to solving the confusion between these two. The purpose of a teacher is to understand and preach the Tao, and the Tao is nothing more than to understand the Five Ethics. Although the name of the teacher is not listed in the five ethics, the name of the five ethics actually depends on the teacher. If there is no teacher, there will be no five ethics. The Tao is nothing more than understanding the five ethics. Apart from the five ethics, there is no other so-called Tao. Therefore, it is said that "the existence of the Tao is the existence of the teacher."

Liu Zongyuan pointed out in "Reply to Wei Zhongli's Commentary on Teachers' Taoism": Mencius once said: "The problem with people is that they like to be teachers." Since the Wei and Jin Dynasties, people have paid less attention to teachers. There is no such thing as a teacher in modern times. If someone exists, everyone will laugh at him and think he is a lunatic. Only Han Yu bravely ignored the current trends, braved the ridicule and insults of others, recruited underachieving scholars, published "Teacher's Theory", and kept a straight face to be a teacher. As expected, many people in the society were surprised, pointed their fingers at him, scolded him together, and used him as a source of conversation and laughter. Han Yu got the name "madman" because of this.

The reason why Han Yu "makes troubles and angers" and "defies his appearance and becomes a teacher" is not because he "likes to be a teacher". On the one hand, his "self-responsibility as a teacher" means that he does not want to follow the customs and cater to the current trend, but wants to change customs and follow the ancient path, "doing what he doesn't do on his own"; on the other hand, he is "warm about the ancient path" and is based on his support for the underachieving young people. Driven by love and responsibility, he must "teach himself as a teacher" and "teach them the way to support each other." Therefore, Han Yu's main purpose of "taking responsibility as a teacher" was still to spread the "Tao". What he said in "Teacher's Theory" is that "a disciple does not have to be inferior to a teacher, and a teacher does not have to be better than a disciple." This is still the saying that "one hears the Tao in order" and "the Tao is the main one."

Han Yu died in the fourth year of Changqing reign of Mu Zong of the Tang Dynasty (824 AD) at the age of fifty-seven. Huangfu Shi, a student of Han Yu, said in his "Korean Cemetery Epitaph" that he was frank and clear-minded, and had no ambitions. His relatives, relatives, friends, and family members who could not stand on their own had to rely on him to help them with clothing, food, marriage, funerals, funerals, and other matters. . On weekdays at home, I carry books with me even when I sleep and eat. I use them as pillows when I'm tired and to enhance my taste when I eat.

Explanation and argumentation, tireless training of students, may not be perfect yet. He also used humorous jokes and recited poems to soothe his spirit, and finally tried every means to make the students intoxicated with the principles and forget to go back.

In the biography of Han Yu written by Li Ao, Han Yu's niece, it is pointed out that Han Yu was raised by his sister-in-law, Mrs. Zheng, when he was young. After his sister-in-law died, he wore mourning clothes for a year to repay her kindness in raising him. In his articles in memory of Mrs. Zheng and in memory of Twelve Langs, we can feel his grief and his deep feelings for his family between the lines. He treats others with sincerity and communicates with them unfailingly; when he is late, he takes great care of him and encourages him, fearing that he will lose his achievements. This is "cultivating one's self with the Tao" and "cultivating the Tao with benevolence" (Chapter 20 of the Doctrine of the Mean). The "Tao" he spoke of was not only reflected in his remarks and articles, but also in his temperament and his behavior.

Han Yu pointed out in his article "Original Tao": The Tao he taught was passed from Tang Yao to Yu Shun, Yu Shun passed it to Xia Yu, Xia Yu passed it to Shang Tang, and Shang Tang passed it to King Wen of Zhou, King Wu and Duke Zhou. King Wen, King Wu, and Duke Zhou passed it on to Confucius, and Confucius passed it on to Meng Ke; after Meng Ke died, no one could get the true inheritance. Although Han Yu did not explicitly say that the "Tao tradition" was passed down by him, the meaning of "taking responsibility for Taoism" is clearly visible.

Both Wen Yanbo and Du Mu said: No one can praise Confucius' virtues better than Mencius; no one can praise Confucius more highly than Han Yu. (See the inscriptions of Fanchuan Collection and Wenlugong Collection in the newly built Temple of the Supreme Saint Wenxuan in Jiangzhou) If we say that the way of Confucius was promoted by Mencius and Han Yu and benefited the prosperity, there is no doubt. Mencius was separated from Yang and Mo and his Taoism was passed on; Han Yu, Pai Lao and Buddha were also introduced to Taoism through writing. Since Mencius and before Han Yu, although there were many people who respected Confucius, Mencius, or Buddha, it can be said that no one can compare with Han Yu in terms of far-reaching and great influence.

The imperial examination system began in the Sui Dynasty. The imperial examination was a subject set up by the feudal state, and unified examinations were held regularly to select officials through examinations. This practice was also called "opening subjects to obtain scholars."

In slave societies, major official positions were hereditary. Feudal society gradually adopted the method of selecting officials. Wei,