Zhuzi dushu fa 朱子讀書法

Zhuzi dushu fa 朱子讀書法 "Master Zhu Xi's prescriptions for learning" or Zhu Xi dushu fa 朱熹讀書法, is a book on methods of learning compiled during the late Southern Song period 南宋 (1127-1279) by Zhang Hong 張洪 and Qi Xi 齊熙 (also written 齊{臣/灬}). The 4-juan-long book describes the tactics of learning of the great Southern-Song-period master Zhu Xi 朱熹 (1130-1200), who is seen as the most crucial figure of Neo-Confucianism, even if he was not the most creative thinker.

Zhang Hong, courtesy name Boda 伯大, and Qi Xi, courtesy name Chongfu 充甫, hailed both from Poyang 鄱陽, Jiangxi, but there is not much known about their lives. The preface says that the idea to compile the book came during the Xianchun reign-period 咸淳 (1265-1274) when both travelled to Zhedong 浙東.

The texts of the book were already existing as blueprints, written down as notes by Zhu Xi's disciple Fu Guang 輔廣, courtesy name Hanqing 漢卿. Zhang and Qi revised these notes and arranged them as the first part of their book. They were written in the shape of collected prose writings (wenji 文集) and discourses (yulu 語類), with six thematic chapters.

The first chapter, Gangling 綱領 "Guiding principles", explains that nothing is more critical in the exploration of the Way (dao 道) than to "exhaust the patterns" (qiong li 窮理) of things, which can only be done by studying (dushu 讀書). The art of learning is founded in proper sequence (xunxu 循序) and exquisite refinement (zhijing 致精), but the latter is only achieved by "sitting in respect" (jujing 居敬) and controlling one's will (chizhi 持志).

A proper sequence of learning will gradually result in advancements, as the second part explains. Students have to begin with the texts Daxue 大學 "Great Learning", Lunyu 論語 "Confucian Analects", Zhongyong 中庸 "Doctrine of the Mean" and Mengzi 孟子 (together called Sishu 四書 "Four Books"), and then proceed to the Six Classics (liujing 六經).

The refinement of reading and thoughts (shudu jingsi 熟讀精思), explained in the third part, can only be achieved when the students first learn how to read texts aloud, so that not only their mouths are pronouncing the sounds, but their hearts and minds are filled with the meaning of the text. The fourth part explains that, o grasp the meaning of the text, the heart must be empty; to gain an "objective" view, one must "swim easily as fishes do" (xuxin hanyong 虛心涵泳). The fifth part describes that while reading, the student must give up himself and personally experience the "words of the saints and worthies" (qie ji ti cha 切己體察). The whole spirit has to be concentrated on the text (zhujin yongli 著緊用力) and constantly be on the move, like a boat travelling river-up; the heart must be settled, and all disturbing thoughts are to be expelled so that the mind becomes a clear mirror, not only while reading books, but also in daily life. Having this achieved, the students would be following the Heavenly principle.

The text of the Zhuzi dushu fa is compiled from a collection of different statements. It has, therefore, a very heterogeneous character. Still, each paragraph gives a detailed explanation of Zhu Xi's methods of learning and resembles the "meshes" in the famous gangmu 綱目 method ("outlines and details") by which the philosopher analysed historical events. The Zhuzi dushu fa was, therefore, imitated and emulated by during the Yuan period 元 (1279-1368) by Cheng Duanli 程端禮 in his book Chengshi jiashu dushu fennian richeng 程氏家塾讀書分年日程. This book has a higher literary value than the compilation of Zhang Hong and Qi Xi.

The earliest print from the Yuan period has not survived. During the Zhishun reign-period 至順 (1330-1333), the book was reprinted by Zhao Zhiwei 趙之維. The text of this edition has survived in the Ming-period 明 (1368-1644) encyclopaedia Yongle dadian 永樂大典, but not in the original shape. The compilers of the imperial series Siku quanshu 四庫全書 arranged the text in 4 juan. It is also to be found in the series Fuxing shuyuan congkan 復性書院叢刊.