Liang Yue fortune-telling

bright red

Zhu (1130.9.15 ~1200.3.9) was born in Wuyuan, Huizhou, Southern Song Dynasty. 19 years old Jinshi Ji, once served as an Anfu ambassador of Jinghu South Road, and served as an official in Baowenge. During his administration, he applied for decrees to punish traitor officials and achieved outstanding achievements. Zhu Zi was a famous philosopher and educator in the Southern Song Dynasty, a representative of Fujian School, and the most outstanding master of Confucianism since Confucius and Mencius. People once praised him with such words: "Make a heart for heaven and earth, make a life for the people, make a career for future generations, and be peaceful for all generations." In the third year of Avenue (1 167), students Lin Yongzhong and Fan Niande arrived at Yuelu Academy from Fujian to talk with Zhang Qian about March. The main topics discussed were "Taiji" and "Zhonghe", and then we went to Nanyue together. Zhu said that this grand occasion was unprecedented, with thousands of students, and its momentum was the highest in the country. History shows that Huxiang School was only a flash in the pan, and then it matured. In the twelfth year of Xichun (1 185), he also mobilized the Hengzhou government to rebuild Shigu Academy, and put forward the policy of making it an educational institution with solid morality, so that the education of the Academy was on the right track. After the revival of Shigu Academy, at the request of Song Ruoshui, who was sentenced to death in Hunan Province, he wrote the famous "Shigu Academy", which was written by Zhang Qian. Later generations carved it into a stone tablet and placed it in Shigu Academy, making "Shigu sound in the world". He was in charge of Nanyue Temple three times in his life, but he only received food and salary from afar, and did not visit Nanyue in person. During the Wanli period of the Ming Dynasty (1587 ~ 1598), Li Kuan, Han Yu, Li Shizhen, Zhou Dunyi, Zhang Qian and Huang Gan worshipped the Seven Sages of Shigu Academy, and were called the Seven Sages of Shigu in the world.

Zhu Zu was born in Wuyuan, Huizhou (now Jiangxi) and Youxi (formerly Nanjianfu, now Sanming). His international students lived in Yanping, Jianzhou, Jianyang and Chong 'an (now Nanping to Jianxi, Wuyishan City) and were buried in Dalin Valley, Huangkeng, Jianyang. His father, Zhu Song, was the county magistrate of Zhenghe County, Fujian Province during the reign of Song Xuanhe. His overseas Chinese lived in Jianyang (now Fujian Province) and later moved to Kaoting. Jinshi origin, has worked as a writer, official department minister, etc. Raozhou, who met him for opposing Qin Gui's compromise, died before he arrived.

At this time, Zhu was 14 years old. He was instructed by his father, studied under Liu Zi and others, and settled in Wulifu, Chong 'an (now Wuyishan City, Fujian Province) with his mother. 19 years old [in the eighteenth year of Shaoxing (1 148)] took the provincial examination and Gongkao with Jianyang nationality. Chinese scholar list. During the four dynasties of Emperor Gaozong, Emperor Xiaozong, Emperor Guangzong and Emperor Ningzong, he served as the director of Nankang, the prefect of Jiangxi prison affairs, and the editor of secret cabinet. Later, recommended by Zhao Ruyu, he was promoted to waiter and lecturer of Huan.

In the third year of Qingyuan (1 197), Han Tuozhou usurped power and refused Zhao Ruyu. Zhu was also dismissed and went home. Qingyuan six years, died of illness. In the second year of Jiading (1209), he wrote a letter of goodwill, wrote an obituary, found a Chinese medicine practitioner, and awarded him a bachelor's degree in Mo Bao Pavilion. In the third year of Li Zongbaoqing's reign (1227), he gave it to a surname, chased lord protector, and changed his emblem to lord protector. He is the main representative of Cheng Zhu School, and his poems include Reading, Spring Day and Boating.

Zhu was a master of Neo-Confucianism in Song Dynasty. He inherited the Neo-Confucianism of Cheng Hao and Cheng Yi in the Northern Song Dynasty and completed the objective idealism system. It is believed that reason is the essence of the world, "reason comes first, and qi comes later", and it is proposed that "justice should be preserved and human desires should be destroyed". Zhu is knowledgeable and has studied Confucian classics, history, literature, music and even natural science. His lyrics are beautiful in language and handsome in style, and there is no disease of heavy color or allusion. It can be seen that the language of many works is well thought out and more particular. However, the artistic conception of his ci is a little more rational than emotional, which is because he pays attention to the philosophical thought of Neo-Confucianism.

Zhu studied hard since childhood and determined to become a saint. Dong Li once praised him: "People in the Ming Dynasty are brilliant, pedestrians are awesome, it is difficult to learn from others, people are brilliant, they have been doing things naturally for many years, thinking deeply about entities and learning deeply." He also said that Zhu "is very diligent in learning, happy but afraid of righteousness, which is rare for our party." (Chronology (Volume 1). Most of his official career is in Nanxi Academy, Zhu's birthplace, where it is hard, and he is honest and promising as an official. Zhu Yisheng engaged in the study of Neo-Confucianism and strongly advocated governing the country by Neo-Confucianism, but it was not understood by those in power. Zhu is not only a famous thinker in the history of China, but also a famous educator. He devoted his life to education, tirelessly taught and lectured, and made great achievements in educational thought and practice.

[Edit this paragraph] Life story

Zhu went in and out of Buddhism and Taoism in his early years. At the age of 3 1, Dong Li, a disciple of Cheng Yi's three biographies, officially started his career and joined Confucianism, becoming an important figure in Confucianism after Cheng Hao and Cheng Yi. In the second year (1 175), Zhu, Lu Jiuyuan met at the Ehu Temple in Qianshan, Shangrao, Jiangxi Province. This was a famous meeting of the Ehu Lake, and the differences between Zhu and Lu were more obvious. On the basis of Bailuyuan Sinology, Zhu Jian established Bailudong Academy, formulated "learning rules", lectured and taught. The main purpose of restoring Yuelu Academy in Tanzhou (now Changsha, Hunan) is to gain knowledge from poor management, oppose worship and practice, and respect. He inherited Cheng Zhu and developed independently, forming his own system, which was later called Zhu Cheng Neo-Confucianism. During his tenure as a local official, Zhu advocated resisting gold, loving the people and saving taxes, reducing labor force, limiting land merger and high-interest exploitation, and implemented some reform measures, and also participated in activities to suppress peasant uprisings. During his education, Zhu dabbled in or wrote about Confucian classics, history, literature, Buddhism, Taoism and natural science, and his works were extensive and rich.

According to legend, Zhu Song once asked someone to tell a fortune. The fortune teller said, "Richness is also expensive. Giving birth to a child is Confucius. " This is a fact, and I am afraid that future generations will attach importance to it. Zhu has become a great scholar. There is a Nanjian mansion (later Yanping mansion, now Nanping city) near Jianyang, which is the original spreading center of Taoism in the south. Zhu Song is keen on Taoism and has close contacts with local Taoists in Huangkeng, Jianyang, the tomb. This environment had a profound impact on Zhu's life. He inherited the theory of Dong Li, a branch of Luoxue at that time, and created the representative work of Neo-Confucianism, Fujian Studies, which, together with Mr. Nan Jiansan, was called "the four sages of Yanping".

In his later years, Zhu settled in Jianyang Kaoting to give lectures, and students from all over the world flocked to study, study Neo-Confucianism and write books. Together with Cai, they created the remarkable "Kaoting School" in the academic history, which was called "Southern Fujian Queli" because of the nine words of Zhu, Cai, Yu, and You, and Jianyang was called "the hometown of Neo-Confucianism". Nowadays, every year around Tomb-Sweeping Day, overseas descendants of Zhu from the United States, Japan, South Korea, Hong Kong, Macao and Taiwan come to pay homage. His Neo-Confucianism founded in the Southern Song Dynasty is still highly respected by the United States, Japan, South Korea, Malaysia and other countries.

Zhu was taught by his father since childhood and was brilliant. At the age of four, my father pointed to the sky and said, "This is the sky." Zhu asked, "What's in the sky?" His father was frightened. He is diligent in thinking and learning. At the age of eight, he could read the book of filial piety. He wrote an inscription in the book: "If you don't suffer like this, you won't be an adult." Zhu's father died when he was ten years old. His father's friends Liu Zi, Liu Mianzi and Hu Xian were all Taoist priests. At that time, some Taoists rejected Buddhism and some were obsessed with learning Buddhism. They all belong to the latter. Therefore, Zhu is not only keen on Taoism, but also interested in Buddhism. In the seventeenth year of Shaoxing (1 147), 18-year-old Zhu took part in rural tribute. It is said that he was admitted with the theory of Buddhism and Zen. Examiner Cai Zi also said to people: "In my next life, all three strategies want to handle important matters for the court, and the future is very special."

In the eighteenth year of Shaoxing (1 148), Zhu Kao was a scholar for three years, and he was appointed as the director of Tongan County, from which he began his official career. On his way to his post, he met Dong Li, a disciple of Cheng Yi, the famous Taoist "Mr. Nan Jiansan". After thirty years in Shaoxing (1 160), Zhu, at the age of thirty, was determined to learn from him. To show his sincerity, he walked hundreds of miles from Chong 'an to Yanping. Dong Li admired the student very much and named him Hui Yuan. Since then, Zhu began to establish his own set of objective idealism thoughts-Neo-Confucianism.

Zhu believes that there is a standard above surrealism and super-society, which is the standard of all people's behavior, and this is "justice". Truth, goodness and beauty can only be achieved by discovering (ignorance of things) and following the laws of nature. What destroys this truth, goodness and beauty is "human desire" Therefore, he put forward "being rational and destroying human desires". This is the core of Zhu's objective idealism. In three years (1 176), Zhu and Lu Jiuyuan, a famous scholar at that time, met and exchanged ideas at Ehu Temple in Shangrao, Jiangxi. However, Lu belongs to subjective idealism. He believes that truth, goodness and beauty are inherent in people's hearts, and advocates "inventing the original heart", that is, asking people to discover their inner truth, goodness and beauty and realize self-improvement. This is different from Zhu's objective idealism. Therefore, the two quarreled as a bee, taunted each other and broke up in discord. This is the famous "Goose Lake Meeting" in China's ideological history. Since then, there have been two major factions: "Neo-Confucianism" and "Mind Learning".

In the autumn of the thirty-first year of Shaoxing (1 16 1), the relationship between Song and Jin was tense, and Yan Liang, the gold owner, divided his forces and went south on the north bank of the Yangtze River. Song Gaozong had intended to escape from Hainan, but he gave up because of his right-hand man Chen's dissuasion. Soon, the nomads from the army were defeated, and the news reached Yanping, where Zhu was studying. Zhu was ecstatic about the country's victory and wrote a poem to express his uncontrollable joy. At the same time, I wrote to the minister in charge of military affairs, pointing out that it is unwise to attack with victory and sit back and watch the Central Plains not advance. Shortly after Emperor Gaozong abdicated, Xiao Zong succeeded to the throne. Under the pressure of military and civilian demands, Zhang Jun, an anti-Japanese faction, was used to rehabilitate Yue Fei and demote Qin Gui and party member. Zhu then played filial piety and made three suggestions:

(1) Emphasize the intellectualization of knowledge;

(2) dismissal and negotiation;

(3) appointing talents. In the memorial, he clearly expressed his opposition and proposition.

This memorial hall makes Zhu lucky to be called. When Song Jun was defeated and the court sent someone to make peace, he arrived in Lin 'an. Zhu still strongly opposed it, and even said a few words when Xiao Zong met him. Xiaozong felt Zhu's loyalty and ordered him to be the record. This position is not his strong suit, which is a bit ironic. Zhu took the opportunity of meeting with Zhang Jun and put forward the concrete idea of northern expedition to the Central Plains. However, Zhang Jun soon left for other places and died on the road. Zhu made a special trip to (now Nanchang) to cry and lament the frustration in resisting gold. At this time, the lords and factions in the imperial court were rampant, and nomadic people crossed the Huaihe River. Zhu was worried, but there was nothing he could do. In the first year of Longxing (1 163), Zhu returned to Chong 'an, Fujian. Before he left, he wrote in a letter to his friends: "Those who are in trouble (hinder) the restoration of the country will make peace; Those who are prepared for the routine of bad boundaries are said to be making peace; The idea of making peace attracted the loyalty of our people, at the same time rejected the hope of the old countries for the Soviet Union and sharply attacked those who made peace and surrendered.

1 164, the Jin Dynasty suppressed the Song Dynasty. After the Longxing Agreement, Jin Song became a nephew and uncle, and the relationship was temporarily eased. Zhu plunged into Neo-Confucianism. He built a "cold spring building" in his hometown and lived here for more than ten years, compiling a large number of Taoist books and giving lectures, which were full of students. During this period, he failed to respond to the court many times.

1 178, Zhu made a comeback and became "Zhi Nan Kang Jun". Although he has re-entered the official position, he has not forgotten his academic status. In Lushan Mountain, the former site of Li Bo's seclusion in the Tang Dynasty, Bailudong Academy was established to give lectures, and a set of learning rules was formulated. Namely:

"Father and son are related, monarch and minister are righteous, husband and wife are different, young and old are orderly, and friends are trustworthy".

The "learning order" of Bailudong Academy is "erudition, doubt, thinking, knowledge and faith".

"The key to self-cultivation" is "keep your word, respect your deeds, punish and complain, and change your mind".

The "importance of doing things" of "the political power does not seek its benefits, and it is not its merit to know its way".

"Don't do to others what you don't want, and don't do to others what you don't want."

This "Bailudong Academy" later became one of the four famous academies in China, and its "learning rules" became a model of all academies, which had a great influence on later generations.

Wuyi academy

1 18 1 year, Zhu was dismissed from office and returned to his hometown to build a "Wuyi Jing She" to recruit disciples and spread Neo-Confucianism. In order to help people learn Confucian classics, he carefully selected four books (Daxue, The Doctrine of the Mean, The Analects of Confucius and Mencius) for printing and distribution. This is a great event in the history of education. "The Four Books had a far-reaching influence, and later became textbooks for feudal education, making Confucianism the idea of fully controlling China's feudal society.

1 193, Zhu worked in Hunan. Although he was busy with government affairs, he presided over the restoration of Yuelu Academy, another famous academy, one of the four major academies. Like Bailudong Academy, it became a place for Zhu to give lectures, teach apprentices and spread Neo-Confucianism. In the Southern Song Dynasty, academies prevailed and almost replaced official schools, which was directly related to Yuelu Academy advocated by Zhu.

Although Zhu has not been an official for a long time, he always tries to ease social contradictions and do something good for the lower class more or less. He retired to the Chong 'an period, when there was famine and peasant uprising in Chong 'an. In view of this, Zhu advocated the establishment of "social warehouse", which was based on official millet. "If the borrower is willing to make a difference, if he is willing to be hungry at the age of ... or unfortunately, he will be half hungry and handsome and tired." The purpose of setting up social warehouses is to prevent landlords and gentry from exploiting farmers with usury during the famine period, which is undoubtedly beneficial to the people. Since then, Zhu has implemented this system in many places. 1 178, Zhu was appointed as the "Zhi Nankang Army" (now in Xing Zi, Jiangxi), and a famine occurred soon after he took office. Zhu asked for tax relief. At the same time, asking the government to build the Changjiang stone dike can solve the problem of disrepair of the stone dike on the one hand, and hire hungry people to solve their food shortage on the other hand. Hungry people call it good.

1 190, Zhu learned about Zhangzhou, Fujian. At that time, land annexation prevailed, and bureaucratic landlords annexed farmers' cultivated land by relying on the situation, but the tax amount did not transfer to landlords everywhere, resulting in "uneven land tax", more serious exploitation of landless farmers and intensified class contradictions. To this end, Zhu proposed the "fine solution", that is, to seize the real land of Kaoting Academy and pay taxes everywhere. This proposal is bound to reduce the burden on farmers and harm the interests of big landlords, so it is strongly opposed by the latter. In the end, the "Ching Festival" failed to be implemented. Zhu was furious and resigned in protest.

Zhu Yisheng devoted himself to establishing Neo-Confucianism and making it the ruling thought. However, because Neo-Confucianism is a fledgling school, its influence is not deep. At the same time, Zhu offended powerful people because of his honest and clean official character, which led to a tragic ending in his later years.

1 18 1 In August, due to the famine in eastern Zhejiang, Zhu was recommended by the Prime Minister and was appointed as the long-term tea salt officer in eastern Zhejiang. Passing through Hangzhou, I entered Qizha and stated my disadvantages. After taking office, he visited incognito, investigated graft and misdeeds of corrupt officials, and impeached a group of corrupt officials and large families. He attacked Wang Huai and others without partiality. Therefore, the instructor wrote a letter attacking Neo-Confucianism, denouncing it as "pseudo-learning", and Zhu was dismissed and returned to his hometown.

Zhu (1 187) worked in Jiangnan West Road, raising some prison affairs and managing judicial, prison, supervision and agricultural affairs in Ganzhou (Ganxian) and Jiangzhou (Jiujiang) areas. Shortly after leaving, Neo-Confucianism gained momentum, and Zhu's official career was even smoother. A few years later, he was recommended by Zhao Ruyu, then prime minister of the Southern Song Dynasty, and became a waiter and lecturer in the Zhang Huan Pavilion, that is, the advisor and teacher of the Emperor. Ning Zong, who just ascended the throne, fully affirmed Neo-Confucianism and called Zhu a "Confucian Sect", which reflected the hope that the Southern Song Dynasty, which was leaning towards the south of the Yangtze River, tried to strengthen internal unity with Neo-Confucianism. Zhu Weining, Zong Jin, teaches "University", which he gives once every two days in the morning and evening. However, he took this opportunity to criticize state affairs and eventually made Ning Zong dissatisfied. He was accused of interfering in state affairs and was expelled from the court.

In the first year of Qingyuan (1 195), Zhao Ruyu, a supporter of the imperial court Zhu, was excluded from Korea, and Korea was in full swing. Han's once participated in Zhao Ruyu's attack on himself, so he launched a campaign to attack Neo-Confucianism. In the second year of Qingyuan, Ye Qi wrote a letter, demanding that Taoist books be "destroyed", and Zhu Yili, who participated in the imperial examination, should not be selected. Shen Jizu, the supervisor, took the opportunity to accuse Zhu of ten counts. Please cut off his head. Cai, Zhu's favorite pupil, was arrested and sent to Daozhou. For a time, Zhu was denounced as "pseudoscience", regarded as "pseudo teacher" and regarded as "pseudo disciple" by students. Ningzong changed the old state and ordered that anyone who was recommended as an official should not take "false scholars"

On the ninth day of March in the sixth year of Qingyuan (1200), Zhu finally died in Jianyang's home at the age of 7 1 year. He was still revising the university charter when he died, which shows how he decided to establish his own neo-Confucianism, but he didn't get it before his death.

Zhu's main philosophical works include Notes to Four Books and Sentences, Four Books or Titles, Illustration of Taiji, Interpretation of General Books, Interpretation of Mingxi, Original Meaning of Zhouyi and Enlightenment of Yijing. In addition, there is "Zhuyu Subclass", which is a record of questions and answers between him and his disciples.

Philosophical thought:

On the aesthetic thoughts of the theory of reason and qi, the theory of motion and static, the theory of knowing things and the theory of psychological desire.

[Edit this paragraph] Academic influence

Zhu is a master of science and one of the main representatives of feudal Confucianism in China. His academic thought, in the Yuan, Ming and Qing Dynasties, has always been the official philosophy of the feudal ruling class, marking a more complete ideology of feudal society. In the second year of Yuan and Qing Dynasties (13 13), the imperial examination was resumed, and it was ordered that Zhu's Notes on the Four Books should prevail, and Zhu Weike cited the procedure. In the second year of Zhu Yuanzhang's Hongwu reign (1369), Zhu et al. took "Chuan as the Sect" in the imperial examination. Zhu Xue became the spiritual pillar to consolidate the ruling order of feudal society. It strengthened the "three cardinal guides and five permanents" and hindered the later changes in feudal society. Zhu's theory also had a far-reaching influence on Wang Yangming's psychology in Ming Dynasty. Wang Yangming's thought of unity of knowledge and action is a breakthrough on the basis of Zhu's philosophy. Zhu's academic thought also has an important influence in the history of world culture.

In the Song Dynasty, Zhu's academic attainments were the deepest and most influential. He summed up the thoughts of predecessors, especially the Neo-Confucianism in the Song Dynasty, and established a huge Neo-Confucianism system, which became a masterpiece of Neo-Confucianism in the Song Dynasty, and his achievements were praised by later generations. His disciple Huang Wo once concluded: "We should carry forward the lofty sentiments of the sages, open up opportunities that the sages did not have, clearly distinguish the gains and losses of Confucianism, start heresies, manage tomorrow, be straightforward and make great achievements." "("To the Star ") also said:" Since the week, only a few people have been allowed to preach. And it can stop more than one or two authors. After Confucius, Ceng Zi and Zi Siri followed suit, starting with Mencius. Mencius followed closely, followed closely by Zhou, Cheng, etc. "(ditto) The whole of A Qing Dynasty pointed out:" We need the broad masses, be subtle and big, and be comprehensive from generation to generation. The study of Jiangxi and the study of Yongjia in eastern Zhejiang are not inevitable, but they cannot be partial. " ("Song and Yuan Learning Examples". Although these comments are flattering, they truly reflect Zhu's position and influence in academic circles. After Zhu's death, posthumous title "Wen Gong" presented Bao Moge with a bachelor's degree and conferred the title of Lord protector. His thoughts are regarded as official research, and since the Yuan Dynasty, Zhu's hermeneutics of Confucian classics has become the basis of the imperial examination. Also known as "Zhu Zi" with Confucius sage. Because of this, Zhu's words became an unchangeable and absolute authority. This is the case with Yi-ology. Zhu wrote The Original Meaning of the Book of Changes, listing the images of Heluo and congenital, and edited The Book of Changes with his disciples Cai and his son (Cai and Cai Shen), explaining the theory of Heluo and congenital, which was used by later generations to explain Zhu's innate thought of Heluo. In this sense, Zhu Zhen correctly established the position of the theory of Heluo and the theory of congenital in academic circles, and was recognized by most Yi scholars in later generations.

When Zhu was fourteen, his father died, and he obeyed his father's orders. He studied under his father Hu and his friends Liu Chong. After marrying Zhu, I have a promise of a woman. In the eighteenth year of Shaoxing (1 148), 19-year-old Zhu became a scholar. Twenty-one years, by Zuo Di Gong Lang, Quanzhou Tongan main book. Twenty-three years, the white snail teacher studied under Fu Dongli. Only by knowing the right and wrong of the elderly can we learn to be honest. In twenty-seven years, Zhu abandoned Guan Tongan, returned to his hometown, and devoted himself to academics for more than twenty years. Xiaozong acceded to the throne and was called many times, but they all resigned. In the fifth year of Xichun (1 178), 49-year-old Zhu joined Nankang Army, and in eight years, he was transferred to the office of promoting Changping Salt in eastern Zhejiang. After Guangzong acceded to the throne, he also knew Zhangzhou and Tanzhou. Ningzong acceded to the throne, besides Huan, preparations to be made and talks to be made. In short, Zhu Yisheng bootstrapped the scholar to death. In fifty years, he experienced four dynasties: Gaozong, Xiaozong, Guangzong and Ningzong. He served as an official for nine years, established the court for forty days, and gave lectures on "University" for Ningzong. The other forty years lived a life of lecturing and writing books. His works include The Original Meaning of Zhouyi, Enlightenment, Textual Research on Eight Diagrams, Biography of Poems, The Doctrine of the Mean in Universities, Notes on Analects of Confucius, Notes on Mencius, Illustration of Taiji, Interpretation of Books, Interpretation of Mingxi, Collection of Chuci, etc. In addition, there are collections of 100, sequels of 1 1, anthologies of 10, and various sub-languages of 140 are compiled by admirers. His thought of Yi-ology is mainly concentrated in the original meaning of Zhouyi, Enlightenment of Yi-ology, Zhuzi School and other works. According to the chronology of Zhu, The Original Meaning of Zhouyi was written in four years (A.D. 1 177) and Enlightenment in thirteen years (A.D. 1 186). According to Zhu Bokun's textual research, "the original meaning was not written before enlightenment." (History of the Book of Changes, Peking University Publishing House, 198) This statement is accurate. It should be noted that although Zhouyi Shenwu is listed in Zhu's name, it is not his own work, but the result of his cooperation with Cai. Weng Yi, a student of Cai, recorded in "Seven Years of Chunyou" (1247): "Hui 'an's interpretation of the four books was inspired by Mr. Wang's argument ... Six Classics, Yu, Meng, Xue, Yong, and Mr. Wang used this to discuss how to be coherent and how to be outstanding. Mr. Yan Jing pondered the book "Yi Xue Enlightenment". After many years, it was just a book after being deleted and polished. " (In front of Chua's Nine Books is Chua's scholar) This "gentleman" refers to Chua's Ding Yuan. In the History of Song Dynasty, it is consistent that Weng Yi's Book of Changes was written by Cai and compiled by Zhu. The History of Song Dynasty Cai Zhuan said: "After all, the interpretation of the Four Books, as well as the Book of Changes, Biography of Poetry and Zi Zhi Tong Jian are all repetitive. The book Enlightenment belongs to Ding Yuan. " This can also be confirmed in Wei's remarks. In his letter to Cai Yuan, Zhu said, "Has Enlightenment been revised? I want to be early. " (Selected Works. Answer Cai Jitong) and say, "Has enlightenment changed? Another day, one place and two seasons are connected with days, five places and five times. Cheng Zi changed this, but it was not revealed at that time. I'm afraid it should be added to Cheng now. Is it tomorrow? " (Answer to Cai Jitong's Collected Works) Zhu also made it very clear in the Preface to Enlightenment: "Because of comrades, there are quite four kinds of books about old news to show beginners and make their words unquestionable." This "comrade" is Cai. The word "book" in "four books are books" is enlightenment. Therefore, what Weng Yi wrote is credible.

[Edit this paragraph] Literary works

The artistic conception of Zhu Ci is more rational and less emotional, which is why he attaches importance to Neo-Confucianism. His representative works include Bodhisattva Man (I), Shuidiao Getou (I), Nanxiangzi and Qin Yi E (II). Among them, Bodhisattva Man (1) is the most distinctive. This word is palindrome, and every two sentences are reversed. Eight sentences and four pairs are very natural and harmonious, not far-fetched, and quite artistic. The ingenious conception shows Huian's ability to master language. Besides words, he is also good at writing poems, among which Spring Day and Reading Thoughts are his most popular poems. His lyrics are Huian Ci.

Zhu is a student of Liu Zikai, and he is also very close to his father Zhu. Perhaps influenced by his father and teachers, his evaluation of literature in Taoism is relatively fair, and he has also written some good poems full of life flavor. For example, these two songs are, of course, works of reasoning. The first is that the pond needs continuous injection of living water to be clear, and metaphorical thinking needs continuous development and improvement to be active and avoid stagnation and rigidity. The completion of the latter song often has a stage from quantitative change to qualitative change. Once it is natural, it will be clear, unrestrained and free. These two poems express the truth they have learned in their study with vivid images, which are both enlightening and poetic, so Chen Yan rated them as "reasoning with things without corruption".

Zhu was also good at calligraphy and became famous for a while. Tao's Book History Society in Ming Dynasty said: "Zhu Xu was orthodox and entered the sanctuary, but he also practiced calligraphy." Good at grass, especially Chinese characters, calm and elegant when writing. Although it is too small, people compete for treasures and secrets. "