Liu Zixiao New Compilation of the Classics Collection

Author: Liu Shu
Editor: Gao Liuishui
Publisher:
Publishing Date: 1998-09-01
Features:
Fragment: [] "Xueqi" originally meant "Zhiqi." "Zhiqi" is used as "Xueqi" in the Huainan Spirit Chapter: "If the ears and eyes are indulged in the pleasures of sounds and colors, then the five organs will be shaken and unstable; if the five organs are shaken and unstable, then the blood and qi will be turbulent and restless; if the blood and qi are turbulent and restless, then the spirit will be unrestrained and uncontrolled." Revised accordingly. [] Wang Shumin said: "'Mandyan' is the same as 'Mandyan,' meaning unrestrained." Yang Mingzhao said: "'Bo' should be 'Bei,' a mistake in pronunciation. In the Huainan Chu Zhen Chapter: 'Therefore, the people are unrestrained in the of Bei, and lose their fundamental essence.' Shu said: 'Mandi is a homophone for Man. Mandyan refers to the vast spread of water, meaning excessive indulgence. "Bo" and "Bei" were anciently interchangeable. In the Han Book Table of Princes: "Bo Mo in the Yang." Zheng's annotation said: "Bo sounds like Bei in marshes." In the outer chapter of Baopuzi: "Mandarin in the realm of, and rebel against the original essence.' This inherits from Huainan, and the meaning can be mutually referenced with this text. Yang changed 'Bo' to 'Bei,' which is obscure. [] Yang Mingzhao said: "In the Huainan Spirit Chapter: 'Keep the eyes clear without seeing, keep the ears quiet without hearing, close the mouth without speaking, entrust the heart without worrying.' Wang Shumin said: 'In the Huainan Spirit Chapter, Gao You's annotation: "Clear means bright." In the Wenzi Jiushou Chapter (Shouping): 'Keep the eyes clear without seeing, keep the ears quiet without hearing, close the mouth without speaking, entrust the heart without worrying.' There are no four 'yi' characters, which is more consistent with this text. Shu said: 'The sage refers to one who understands the high principles of life.' [] Yang Mingzhao said: "In the Huainan Qianyan Chapter: 'The ancients who preserved themselves enjoyed virtue and forgot humility, so they did not move their minds; they enjoyed the Dao and forgot poverty, so they were not moved by profit.' 'Zhu De' was originally written as 'Zhu Shen,' Wang Shumin said: "'Zhu Shen' is likely the original, mistakenly involved with 'Rong Shen' later. De and Dao are spoken together, which can be proven in both the Huainan Qianyan Chapter and the Wenzi Fuyan Chapter. In the Huainan Spirit Chapter: 'Enjoy the Dao and forget humility, enjoy peace and forget poverty,' also speaking of Dao and De together." Shu said: 'Wang's explanation is correct, according to the revision. Writing 'Shen' contradicts the main theme of this chapter.' [] Yuan said: "In the past, Yao abdicated the throne to Xu You, who refused to accept it and washed his ears by the river." [] "Dao" refers to the highest principle of life according to Liu's meaning. [] Yang Mingzhao said: "In the Huainan Spirit Chapter: 'Accommodate the body and roam, follow one's nature and act.' Shu said: 'Follow one's nature means maintaining its natural state and not being disturbed by external things.' [○] 'Yi Qi' refers to the primordial qi, the innate vital energy. Hao Ran, vast and upright in appearance. [] Yang Mingzhao said: "In Mencius Gongsun Chou Shang Chapter: 'I skillfully nurture my Hao Ran Qi.' In Zhuangzi Tian Di Chapter: 'If the mind is filled with mechanical thoughts, then pure white is incomplete.' Shu said: 'Pure white refers to purity and free from impurities.' [] 'Xing' and 'Xing' are likely reversed characters. This sentence should be read as 'Xing is not nurtured, and Xing is naturally complete.' Nurturing xing and completing xing inherits from the above 'pure white in the heart,' and also inherits from the opening 'to complete Xing' as the main theme. Postscript:
1. In the Ming Longqing Shenjin Baijia Leizuan edition of Liuzi Xin Lun, the preface to Liuzi Xin Lun follows the title: Liuzi has five volumes and fifty-five chapters. The Book of Northern Qi considers Liu Shu as Kong Zhao. Yuan Xiaozheng's preface states: "Liu Shu was injured by not being recognized and suffered from the decline of the world, so he moved to the south and wrote this book. At that time, no one knew it and called it Liu Xie. Some also called it Liu Xin or Liu Xiaozhao, but it is not correct." According to Wang Yinglin's Yuhai: "The Book of Northern Qi: 'Liu Shu wrote the Golden Box Jade Speech and the Biography of the Highly Talented but Unrecognized.'" This aligns with the theme of being injured by not being recognized and seems to be the work of this person. The Tang bibliography lists ten volumes and directly considers it as Liu Xie. However, considering the magnificent style of Liu Xie's Wenxin Diaolong, and the difference in the number of volumes, it is not correct. This book discusses the essentials of governing the state and cultivating oneself, mixed with the doctrines of the nine schools, without particularly high arguments, but there are sometimes things to appreciate. In the Qing Shen Chapter: "Ten thousand people bend their bows to aim at one duck; can the duck miss? Ten thousand things dazzle to confuse one life; can life be unharmed?" The Song Historian once said: "Reading it over and over again, tears flow for it!"
2. In the Ming Wanli Qian'an (Zhou Ziyi) Zixun edition of Liuzi, the preface to Liuzi by Liuzi Wuzhong Shengcan Yuan Xiaozheng states: "Liu Shu Kong Zhao of Beiqi was injured by not being recognized and suffered from the decline of the world, so he moved to the south and wrote this book. At that time, no one knew it and called it Liu Xie. Some also called it Liu Xin or Liu Xiaozhao, but it is not correct." According to Chen, "This book is newly published and its author is unclear." The Tang bibliography directly lists it as Liu Xie, without any evidence. Wang Yinglin's Yuhai says: "The Book of Northern Qi: 'Liu Shu wrote the Golden Box Jade Speech and the Biography of the Highly Talented but Unrecognized.'" This aligns with the theme of being injured by not being recognized, so it is not likely that Yuan's preface is wrong. The book discusses the essentials of governing the state and cultivating oneself, mixed with the doctrines of the nine schools, without particularly high or extraordinary arguments. However, it connects things and has things to think about, so it was collected and engraved. Many of the events in the chapters are seen in biographies, and the language is also quite simple, so the annotations can be omitted. Therefore, it was not recorded.
3. In the Ming Wanli Jifu edition of twenty schools of Confucian classics, the preface to Liuzi (the text is the same as the title of Shenjin Baijia Leizuan, so it is omitted.)
4. In the Ming Sun Jianpingping edition, Wang Daokun's preface to Liuzi of Beiqi Liu Shu is extremely difficult to speak. If one writes according to their own will, it will be too easy and lack elegance; if one uses the past as a mirror, it will be too selective and lack emptiness and spirituality. If one elevates the purpose, it will be too and not appropriate; if one lowers the argument, it will be too ordinary and lack novelty. If one uses plain language, it will seem rustic; if one uses ornate language, it will often be redundant. Briefly speaking, each sentence is concise but lacks depth; if one speaks at length, it will be disorganized and lacking in logic. To seek argumentation that does not deviate from reason and literature that does not conceal emotion, even though it is the words of one person, it can surpass the opinions of others, only the Beiqi Liuzi can be considered as such. Its respect for life is not like the teachings of Xiong Jing and Niao Shen; its admiration for retirement is not like the hermits of Gao Huang and Quan Shi; it holds the heart of the Jianghu and Wei Que. Its encouragement to study is not like the petty teachings of the bell and book shop; it deeply understands the meaning before words are expressed. Its discussion of politics is not like the patching and decorating of traces; it firmly upholds the meaning of the universe. Its evaluation of an inch of wisdom is not like the stagnant knowledge of the side lanes; it has the awareness of coordinating the times. Its admiration for farming is not like the east and west farming; it directly explores the source of planting and grain. Its discussion of military affairs is not like the general strategy of watching troops; it directly takes care of the caution of dangerous weapons and affairs. Its emphasis on cautious speech is not like the sealing of the jar and bottle; it reveals the mystery of the sky and the quiet. These are the main points. Other examples, such as the discussion of music, Ji Zha cannot surpass its subtlety; the sigh of encounters, Shi Quan seems not to fully express its words; the arbitrary flaws, the difficulty of getting talent; the proper talent, the meaning of the Mingqi; the preservation of the body, the theory of caution is complete; the theory of knowing enough is carried in the warning of excess; setting customs, the essence of the five directions is endowed; discussing the category of feelings, the purity and corruption of the four bodies are clarified; all the laws that the world should follow and the doctrines that the Taoists admire are discussed one by one without omission. Moreover, in one chapter, it must mutually quote classics and take side evidence, the style is pure, and the explanation of the theory is more extensive. Reading it, the shallow parts make one smile, and the deep parts make one dance. It is not biased or obscure, nor does it fall into emptiness and fantasy. Seeking among the schools, there are not many who can be counted on one's fingers. Moreover, with Yuan's annotation and Sun's annotation, every sentence is thoroughly explained, and the subtle meaning is fully extracted. It allows those who explore the pearl of the mystery not to enter the misty river, and those who enter the military warehouse to get the case of weapons. Moreover, the books of the classics have been accumulating like firewood, and if this book can be placed above, it depends on those who read well. Wang Daokun of Wulin wrote this.
5. In the Qing Jingxuan blue-lined manuscript of Xin Lun, the preface to Xin Lun states: "The book is Kong Zhao, injured by not being recognized and moving to the south, so he wrote this book. Its style is concise and sharp, almost as outstanding as that of Qi and Liang." (At the end of the volume, the book states) Kong Zhao used elegance as the book, and finally discussed Confucianism and Taoism, knowing the basis.
6. In the Ming Wanli Jiang Yihua edition, Jiang Yihua engraved Liuzi and introduced Liuzi: Liuzi did not know which generation he was from. Once, I studied in the mountains with my elder brother and liked to quote from the secret books. I accidentally obtained a half-volume of his handwritten copy and saw that its language was close to that of the scholars. I quoted the best of them and included them in my book Zhenlang, but I was sorry not to see the whole book. Later, I went to Chang'an for business and, while wandering in the temple, I saw the on the shelves of the temple and took them to read. It turned out to be the whole volume of Liuzi, and I was eager to obtain it. The Taoist said: "This is a lost classic in the Taoist canon. Why should it be so eagerly sought by officials?" I jokingly replied: "This is not a Taoist confession book. How can it be possible to mix Confucianism and Mohism?" So I took it back and had it engraved in the Xiaochang office, wanting to share it with scholars from all over the world. Coincidentally, Li Tai Shi of Jingshan, who was good friends with me, wrote a preface with a pen. The Tai Shi wrote in his preface that the hundred schools of literature were compiled as Beiqi Liu Shu, not Liu Xie. The details are in the preface of the Tai Shi. Then, not only did I praise the book, but also the Tai Shi praised the person. Can Liuzi not be considered lucky? If not, Liuzi's painstaking efforts in writing this book were not allowed to be shown to the world, and it was merely discarded in the hands of Taoist and Buddhist monks, which is also enough to be pitied. Therefore, I summarized its general idea and introduced the first few chapters. At the winter of Wanli Wang Chen, I wrote this in the Supplement Study at Si Bu.
7. In the Ming Li Weizhen Jiang edition, Liuzi, ten volumes, with the preface to Liuzi by Xiaochang Jiang Mingfu: "Xiaochang Jiang Mingfu went to the capital for an account and saw Liuzi in the temple. He bought it back, had it engraved, and asked me to write a preface. According to Zheng Qiao's Outline of the Confucian School, it is listed as Confucianism, with three volumes, written by Liu Xie of Liang. There is no list of chapters. Ma Duanlin's Bibliography of Classics lists it as Taoism, and the chapters are consistent, saying that the Tang bibliography lists ten volumes and considers it as written by Liu Xie. Yuan Xiaozheng calls Liu Shu the author, saying: 'Liu Shu was injured by not being recognized and suffered from the decline of the world, so he moved to the south and wrote this book. At that time, no one knew it and called it Liu Xie. Some also called it Liu Xin or Liu Xiaozhao, but it is not known who the author is. This book is newly published, and there is no mention of it in the biographies. Its origin is unclear. I do not know how it got its name and character.' Wang Yinglin's Yuhai also cites the Book of Northern Qi: 'Liu Shu wrote the Golden Box Jade Speech and the Biography of the Highly Talented but Unrecognized.' Now, the Bibliography of Classics of Sui Dynasty also lists the Biography of the Highly Talented but Unrecognized by Liu Shu, but the Golden Box Jade Speech and Xin Lun are both lost. The Tang bibliography also lists Liu Shu's Biography of the Highly Talented but Unrecognized, but for the ten volumes of Liuzi, it notes it as Liu Xie. Now, the edition of the series also lists ten volumes as written by Liu Xie, following the Tang bibliography. Wang Mo of Qing recognized it.
8. In the Ming Longchuan Jingshe manuscript of Liuzi, the postscript to the collection of Liuzi Xin Lun, ten volumes, written by Liu Xie of Liang, is a manuscript. This book is divided into fifty-five chapters, and its style is similar to that of Wenxin Diaolong.
9. In the Qing Wang Mo Ziyu edition of the Han and Wei Series, the preface to Xin Lun states: "The right Xin Lun has ten volumes, and the Comprehensive Examination lists it as five volumes of Liuzi. Chao said: 'Liu Shu of Beiqi, styled Kong Zhao, wrote it. Some think it is Liu Xie, or Liu Xiaozhao, but it is not known which is correct.' Chen said: 'Liu Shu has fifty-five chapters, and Yuan Xiaozheng wrote a preface, saying: 'Liu Shu was injured by not being recognized and suffered from the decline of the world, so he moved to the south and wrote this book. At that time, no one knew it and called it Liu Xie.' Yuan's words are as follows, but it is not known who the author is. This book is newly published, and there is no mention of it in the biographies. Its origin is unclear. I do not know how it got its name and character.' Wang Yinglin's Yuhai also cites the Book of Northern Qi: 'Liu Shu wrote the Golden Box Jade Speech and the Biography of the Highly Talented but Unrecognized.' Now, the Bibliography of Classics of Sui Dynasty also lists the Biography of the Highly Talented but Unrecognized by Liu Shu, but the Golden Box Jade Speech and Xin Lun are both lost. The Tang bibliography also lists Liu Shu's Biography of the Highly Talented but Unrecognized, but for the ten volumes of Liuzi, it notes it as Liu Xie. Now, the series edition also lists ten volumes as written by Liu Xie, following the Tang bibliography. Wang Mo of Qing recognized it.
10. In the Ming Ye Zi Yin manuscript of Liuzi annotations, ten volumes, the preface to the manuscript states: (1) Chao's Reading Records said: 'Liu Shu of Beiqi, styled Kong Zhao, wrote it, and Yuan Xiaozheng annotated it, with fifty-five chapters, discussing the way of cultivating the heart and governing the body, but the language is rather vulgar. Some think it is Liu Xie, or Liu Xiaozhao, but it is not known which is correct.' On the 29th day of the ninth month of Gengwu, Ye Zi Yin read and noted. (2) On the 17th day of the fifth month of Xingmao in the summer of Xingmao, I saw the Tu Ji of the outer relative. This volume has the Tu Ji of the outer relative, and the Tu Ji of the wife is supplemented and printed.
11. In the Qing Xu Xin Yi manuscript of Liuzi annotations, ten volumes, the postscript states: "This book was obtained from Meihua Hall in the winter of Dingchou, and the next day, it was taken away. In the autumn of Gengchen, I saw it again at Nanlou and felt like meeting an old friend, so I quickly took it back. The manuscript is full of errors, and the red pen has already corrected them. As for the surname of Liuzi, although the Nanьян mentioned it, there is no definite evidence, and it should be left for the knowledgeable. Since there are no printed copies in the world, it does not need to be treasured? On the 18th day of the middle of the eighth month of Kangxi Gengmu, Xu Xin Yi noted.
12. In Chen Naiqian's passed manuscript of Xin Lun, ten volumes, the postscript states: "The old collection of Liuzi annotations, ten volumes, was once in the home of Lu Shuntong and was obtained by Shanghai Ancient Book Circulation in September of Genghai. It was to be sold to Xu Bo Ming of Wu, so it was borrowed and left for a night to read and compare differences with this volume. The old collection does not know when it was printed, even though the old master's identification of the edition is exquisite, and whenever he encounters a suspicious book, he simply calls it an old printing. Last year in Hefei, Li's printing of the old master's postscript to Han Shi Wai Zhuan was the same. Its caution can be a model for the young. Liuzi annotations are only in the Taoist canon, and the old collection also comes from the Taoist canon, and its printing seems to be before the Zhengduan period. When I first saw this book, my book friend Lu pointed it out as a movable-type book, and I did not dare to believe it. After borrowing it back to read, I found that there were many reversed characters, and I began to doubt it. However, in the seventh and eleventh leaves, there was even a reversed character 'with,' and then I knew that this book was indeed a movable-type book. On the night of the 12th day of the tenth month of Genghai, Naiqian recorded.
13. Fu Zengxiang's postscript to Liuzi, two volumes: (1) He Mu Min's collection of the Tang of Liuzi, two hundred and eight lines, is a secret classic of the Dunhuang Stone Chamber. Only one-tenth of the whole book remains, but the different characters and lost texts are countless. It is said that Liu Youyun, the senior predecessor, still has nine chapters and hundreds of lines below. If one day they are reunited as the bridge of Yanjin, will it not be a rare treasure in the world? In the past, people often talked about a thousand yuan and a hundred books, how can this text be compared? Shen Shu finished his correction and noted, on the New Year's Day of Jiazi. (2) Liu Shizu Xiliang, with a copy of the Tang of Liuzi, saw it, two hundred and forty lines, from loving the people to recommending the virtuous, eight chapters, and moved the annotations to this volume. Combined with He's and the French Paul Pelliot's collection, a total of twenty-one chapters were obtained, which is one-third of the whole book. I record this to be proud of my eyes. On the ninth day of the fourth month of Jihao, the old man of Zang Yuan noted.
14. Fu Zengxiang's postscript to Liuzi with Yuan's annotations (old combined character edition of Liuzi, ten volumes): "Liuzi Xin Lun, the old master said that there was a Song edition, but it is no longer transmitted. The Yiqin Tongjian Tower's copy of the shadow of the Song manuscript, after careful examination, is from the Zixun edition and is not valuable. In the past, I saw a Tang manuscript volume, from the end of the chapter to the beginning of the chapter, a total of two hundred and nine lines, which is more than a hundred characters compared to the printed edition. It is said that the lower volume is in the home of Liu Youyun, and I have not yet seen it. Later, I obtained a manuscript from Tianyi Pavilion, and the corrections are even more numerous. Suddenly, I saw an old combined character edition in Shanghai, so I borrowed it from Chen to compare it with the Hanwei edition, and its corrections are more than those of the Tianyi Pavilion edition. Based on what I have seen and recorded, this is the best edition among the printed ones. Nowadays, people value the ancient and Yuan prints, counting leaves and coins, and turning each other in pride. However, when comparing length and length, it ultimately returns to true understanding; if this book is exquisite and good, its rarity is not inferior to the Song and Yuan. I write this to tell those who read well. On the lotus flower birthday of Jiazi, the Zang Yuan resident Fu Zengxiang recorded."