Original Chinese Language Text By Chen Lumin [陈鲁民] (Translated By Adrian Chan-Wyles PhD)
Translator’s Note: The Confucian notion of “Lineage” is not fully understood in the West. Even those who think they understand it – rarely do. Perhaps the best explanation of this concept involves a purely biological definition:
血统 (Xue Tong) = Blood Continuation Through Familiar Relationship
For thousands of years, Chinese people have traced their Surname Clans back into distant time – to a prominent “male” ancestor – from which ALL male descendents have emerged (without break or interruption) down through the ages. This tradition first began in the noble families (around four-thousand years ago) – and then spread-out to include all strata of Chinese society (around two-thousand years ago). The original spiritual and martial traditions in ancient China all arose from the male members of specific Surname Lineages. For a longtime it was the rule that no one unrelated individual (that is, those born in another Surname Clan) could be taught a Lineage art. To be taught a Lineage art – an individual had to be born into the Lineage concerned. On occasion, women were allowed to inherit – particularly in the Hakka Clans – bearing in-mind that some of these women had arisen in different Surname Clans prior to marriage. These “foreign” women were brought into the Surname Clan via the marriage ritual and the fact such a woman might well give-birth to a male heir in the Surname Clan she had married into. These incoming women were also accepted because they worshipped at the Family Shrines of the Surname Clans they had entered. This was the first example of “Outsiders” entering a Surname Clan.
Many centuries later, this example evolved to allow talented individuals to “Enter” a Surname Clan (as if they were a member) and gain access to the spiritual and martial traditions preserved therein. The Confucian Scholars extended this principle to include the Academies they had founded premised upon the studying of reading and writing in relation to the understanding of the philosophy of Confucius and his descendants (Mencius and others, etc). Access was not easy – but it was possible. Usually, some type of “Ritual” had to be performed, undergone, and successfully completed before an individual could be considered a member of a Surname Clan they were not born into. These “Rituals” – usually held in Temples or similar “holy” spaces – enabled an individual to access the “qi” (氣) and “jing” (精) of the Surname Clan concerned and align themselves with this distinct Lineage. In this case, the incoming student is recognising that the ancestral energy of the Surname Clan they are attempting to access - is stronger than the Surname Clan they happened to be born within. As this was the case, entering another Lineage was not an action that could be taken lightly – as it might entail the reality of being “Excluded” from one’s birth Surname Clan for the offence of “Disrespect”. Most Westerners have no idea that this is the reality they are entering when attempting to study a traditional Chinese cultural activity. Of course, with financial interests becoming the primary motivation for training, this Chinese cultural concept is played-down and diluted so as not to interfere in the profit-making process. Where this is not the case, however, training is viewed as a respect-based activity with definite spiritual undertones. Obviously, things can and do go wrong both inside and outside the vagaries that define Chinese culture. Students might be defined as “Informal” practitioners (common in the West) – and not “Formal” in anyway (this is also applied to modern Chinese people who possess no understanding of their own historical culture). This avoids the intensity of the usual Chinese cultural practice – allowing unsuspecting students to leave at a drop of a hat – inviting little (or no interest) or response from the Lineage concerned. No Certificates are issued when “Entering” or “Leaving” – and the Chinese attitude is that these superficial experimenters “were never here” and “have never existed”. When an “Outsider” is granted a “Formal” entry into the Lineage, Certificates are both required and necessary. When “Expelled” – Certificates are required yet again to ensure the Lineage connection is truly severed. This is a serious convention with the power of a secular law amongst those who adhere to traditional Chinese culture. ACW (8.11.2024)
Cleaning and brightening the family lineage (within traditional Chinese culture) - is also known as being “Excluded from the Master’s Lineage” (逐出师门 – Zhu Chu Shi Men) or “Breaking the Gate” (破门 – Po Men). The earliest mention of this corrective activity is found in Confucian Records, and stems from the idea that it is not uncommon for teachers and students to fall out with each other. In the Confucian text entitled in the text known as the “History Record” (史记 – Shi Ji) the following story is recorded by the Grand Historian: Ran Qiu (冉求) was a student of Confucius – who was smart, shrewd and capable - but Confucius would not tolerate Ran Qiu's behaviour of amassing wealth for the Ji (季) family. Confucius believed that the “Ji family was being made more wealthier than the noble family of the Duke of Zhou (周) – whilst in the process Ren Qiu is lining his own pockets!” Confucius believed Ren Qiu’s behaviour was disrespectful and self-serving. This story demonstrates that Confucius also had this experience of falling-out with his Disciples.
Recently, a war of attrition between teachers and students took place in the “Crosstalk” (相声) world. Crosstalk is the Chinese (professional and amateur) art-form of intense, humorous dialogue - delivered on stage. Masters accept apprentices who are trained to perform on-stage - in a modern context - emphasising traditional (guiding) Confucian values. Firstly, Guo Degang (郭德纲) issued a “Cleaning the Gate” Edict – permanently expelling his former apprentices - He Yunwei (何云伟) - and Cao Yunjin (曹云金) from the Deyun [Virtuous Cloud] Society (德云社 – De Yun She) family lineage, and posted a message saying:
"Those who should be expunged from the family lineage - should be expunged - and those who should be expelled should be expelled! Cleaning-up the lineage is always performed from the perspective of upholding perfect behaviour. Individuals are expelled from family lineages due to poor, deficient, or bad behaviour. The principle is similar to removing a cancerous tumour because such a malignant growth is corrupting the health of the body. Remove the growth and preserve the health. The moral is simple - wherever the sun and moon shine, and wherever the rivers flow - loyalty and righteousness are the only foundations to ensure good order and robust health. Leave your stage name behind and take away your dignity. May you have a long and bright future. From now on, we are permanently separated from each other and we will never see each other again!”
Cao Yunjin was not to be outdone and retorted:
"You are an interesting case. You never dare to name names – but always make insinuations. Just because we no longer make money for you - you have forced us to leave. Now you are framing us – and attempting to impose some unfounded charges against us. You want to kill us – you want to put us to death!"
In this situation, the Teacher wants to clean up the family lineage – whilst the Students attempt to defend themselves through accusing the Teacher of possessing the "Seven Deadly Sins". The relationship is torn apart and has come to this point - and it is really disturbing. However, this is not a new situation in China (or where Confucian culture has spread abroad), it has existed since ancient times. Moreover, not only do Teachers attack Students, but Students also fire their Teachers in return (this second aspect is “new”). Regardless of the right and wrong, the result is that they no longer have any contact and become enemies. In the past, Disciples would be so ashamed that they would not dare disrespect their former Teachers in the hope that some kind of forgiveness and return might be negotiated. This is why this process – which used to have the power of State Law (today, it is purely honorary and voluntary) it is referred to as being “Excluded from the Master’s Lineage” (逐出师门 – Zhu Chu Shi Men) and “Breaking the Gate” (破门 – Po Men). The connection with the Teacher’s family lineage is completely broken – and the former Student no longer has any association with the Teacher’s Sect or School.
This is a matter of great shame and used to involve a complete “shut-out” from the conventions of feudal Chinese culture (no one would take-in the former Student or assist them in anyway). In extreme circumstances, this might involve starvation, death from thirst, and exposure to the elements through homelessness. Of course, within modern China, such expulsions today are purely symbolic. It is against the Law of “New” China for the people to be harmed by the conventions of feudal times. In the Confucian text entitled in the text known as the “History Record” (史记 – Shi Ji) the following story is recorded by the Grand Historian: Ran Qiu (冉求) was a student of Confucius – who was smart, shrewd and capable - but Confucius would not tolerate Ran Qiu's behaviour of amassing wealth for the Ji (季) family. Confucius believed that the “Ji family was being made more wealthier than the noble family of the Duke of Zhou (周) – whilst in the process Ren Qiu is lining his own pockets!” Confucius believed Ren Qiu’s behaviour was disrespectful and self-serving. This explains why Confucius publicly criticised Ran Qiu and said to other Students: "Ran Qiu is no longer my Disciple. He can now be driven out with the use of military drums." This Edict means that Ran Qiu is no longer part of the extended family of Confucius, and can now be driven out with great fanfare! This is the earliest example in history that demonstrates the severing of the relationship between Teacher and Student. The loud noise serves to break the connection of “qi” (氣) [Vital Force] and “Jing” (精) [Essential Nature] that once bound the virtuous character of Confucius to the learning character of the Disciple.
Zhang Taiyan (章太炎) was a thinker and scholar in the late Qing Dynasty and early Republic of China. He studied under the Great Master of Chinese Calligraphy - Yu Yue (俞樾) - for seven years. Later, Zhang Taiyan's democratic views strengthened, and his anti-Qing consciousness became stronger, and he gradually parted ways with his Teacher. In the spring of 1901, Zhang Taiyan went to Suzhou to visit Yu Yue (also known as, Qu Yuan). Teacher Yu sternly rebuked Zhang Taiyan:
"You have betrayed the tombs of your parents and talked on behalf of the rebels. You are disloyal and unfilial, and you are not a virtuous human being."
"Qu Yuan (曲园) has no such Disciple. He can now be driven-out with drums!"
This is Yu Yue clearly proposed to sever the Teacher-Student relationship with Zhang Taiyan. However, there are many cases where Students take the initiative to break-off relations with their Teachers, which is referred to as "Xie Benshi" (谢本师) – or “Thank Root Master”. The Chinese ideogram "谢" (Xie) is used in a subtle manner in this instance - and politely (but firmly) implies the Disciple “declining” or “resigning” from the lineage of the Teacher. This is a shocking action to take within feudal China as it defies nature and moves in a direction not in accordance with social order or natural balance. Of course, if the Teacher has a corrupt character – than a Student willingly leaving his lineage and School might well be beneficial to society whilst defying established social norms. "Thanking the Root Teacher" requires a great courage, because according to the traditional culture of "Divine Sky [天 – Tian], Earth [地 – Di], Lord [君 – Jun], Parent [亲 – Qin] and Teacher [师 – Shi]!". The relationship between Teachers and Student is almost equivalent to that between Father and Son. If Students and Teachers turn against one another, it will often be regarded as a Great Rebellion.
During the Ming Dynasty, Zhang Juzheng's (张居正) father died, and according to Confucian Regulations, it was custom for him to go home to observe mourning for three years. This is known as "Ding You" [丁忧] or “Parent Mourning” - but Zhang Juzheng did not follow this rule. It is said that it was mainly because his reform had just started and it would be impossible to continue to implement it, so he insisted on remaining as an Official in Beijing. At this time, his students - Zhao Yongxian (赵用贤) - and - Wu Zhongxing (吴中行) - publicly declared that they would sever their Teacher-Student relationship with him. For this, they lost their Official Hats (and Jade Badges) and were caned for their disobedience. However, they also won praise at that time and during later generations. They stated "Although it is true that we respect our teacher – we respect the truth to a greater extent."
Of course, there are also those Students who possessed the courage to "Thank the Root Master" (that is, voluntarily “break” the lineage link with their Teacher) for making trouble – where trouble was not required - or even necessary. In April 1943, Shen Qiwu (沈启无) - a student of Zhou Zuoren - wanted to assume the post of Secretary-General of the (Nationalist) General Administration of Education, but was unable to do so due to prevailing conditions. He felt that Zhou Zuoren (周作人) - who was then the Superintendent of the General Administration of Education, was obstructing his ambition - and was very resentful. In the light of this situation, Shen Qiwu published an article in text entitled "Integrated New Compilation" (杂新编 – Za Xin Bian) under a pseudonym - Insinuating that Zhou Zuoren was a "reactionary old writer", and “there should be a fierce and unreserved struggle" against him. This inspired Shen Qiwu to issue a “Declaration of Breaking the Gate” (破门声明 – Po Men Sheng Ming) against his Teacher - Zhou Zuoren. As a result, Shen Qiwu was immediately expelled from the family (and lineage) of his Teacher – Zhou Zuoren. In return, Shen Qiwu retaliated with spiritualised poems which publicly criticised Zhou Zuoren – whilst attempting to make it seem that he was in the right and had initiated this activity first. The Teacher and Student played-out a boring farce, which became a laughing stock for a while.
"People with different ideals cannot work together."
In my opinion, if Teachers and Students have no common language, common pursuits, and common beliefs, it is not a bad thing to separate them. It would be a pain for both of them to be tied together. Therefore, whether it is a Teaching issuing an edict “Excluding from the Master’s Lineage” – or a Student “Thanking the Root Master” - these actions should be considered normal actions. There is no need to make a fuss. There is no need to adopt an extreme position and make provocative remarks. Respect must be maintained at all times by all involved parties. What is done – is done – and there is no going back.
